Journey to the West
Chapter 1
Traditional Chinese
第一回 靈根育孕源流出 心性修持大道生
詩曰：
混沌未分天地亂，茫茫渺渺無人見。自從盤古破鴻濛，開闢從茲清濁辨。覆載群生仰至仁，發明萬物皆成善。欲知造化會元功，須看《西遊釋厄傳》。
蓋聞天地之數，有十二萬九千六百歲為一元。將一元分為十二會，乃子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥之十二支也。每會該一萬八百歲。且就一日而論：子時得陽氣，而丑則雞鳴；寅不通光，而卯則日出；辰時食後，而巳則挨排；日午天中，而未則西蹉；申時晡，而日落酉，戌黃昏，而人定亥。譬於大數，若到戌會之終，則天地昏曚而萬物否矣。再去五千四百歲，交亥會之初，則當黑暗，而兩間人物俱無矣，故曰混沌。又五千四百歲，亥會將終，貞下起元，近子之會，而復逐漸開明。邵康節曰：「冬至子之半，天心無改移。一陽初動處，萬物未生時。」到此，天始有根。再五千四百歲，正當子會，輕清上騰，有日，有月，有星，有辰。日、月、星、辰，謂之四象。故曰，天開於子。又經五千四百歲，子會將終，近丑之會，而逐漸堅實。《易》曰：「大哉乾元！至哉坤元！萬物資生，乃順承天。」至此，地始凝結。再五千四百歲，正當丑會，重濁下凝，有水，有火，有山，有石，有土。水、火、山、石、土，謂之五形。故曰，地闢於丑。又經五千四百歲，丑會終而寅會之初，發生萬物。曆曰：「天氣下降，地氣上升；天地交合，群物皆生。」至此，天清地爽，陰陽交合。再五千四百歲，正當寅會，生人，生獸，生禽，正謂天地人，三才定位。故曰，人生於寅。
感盤古開闢，三皇治世，五帝定倫，世界之間，遂分為四大部洲：曰東勝神洲，曰西牛賀洲，曰南贍部洲，曰北俱蘆洲。這部書單表東勝神洲。海外有一國土，名曰傲來國。國近大海，海中有一座名山，喚為花果山。此山乃十洲之祖脈，三島之來龍，自開清濁而立，鴻濛判後而成。真個好山！有詞賦為證。賦曰：
勢鎮汪洋，威寧瑤海。勢鎮汪洋，潮湧銀山魚入穴；威寧瑤海，波翻雪浪蜃離淵。水火方隅高積上，東海之處聳崇巔。丹崖怪石，削壁奇峰。丹崖上，彩鳳雙鳴；削壁前，麒麟獨臥。峰頭時聽錦雞鳴，石窟每觀龍出入。林中有壽鹿仙狐，樹上有靈禽玄鶴。瑤草奇花不謝，青松翠柏長春。仙桃常結果，修竹每留雲。一條澗壑籐蘿密，四面原堤草色新。正是百川會處擎天柱，萬劫無移大地根。
那座山正當頂上，有一塊仙石。其石有三丈六尺五寸高，有二丈四尺圍圓。三丈六尺五寸高，按周天三百六十五度；二丈四尺圍圓，按政曆二十四氣。上有九竅八孔，按九宮八卦。四面更無樹木遮陰，左右倒有芝蘭相襯。蓋自開闢以來，每受天真地秀，日精月華，感之既久，遂有靈通之意。內育仙胞，一日迸裂，產一石卵，似圓毬樣大。因見風，化作一個石猴，五官俱備，四肢皆全。便就學爬學走，拜了四方。目運兩道金光，射沖斗府。驚動高天上聖大慈仁者玉皇大天尊玄穹高上帝，駕座金闕雲宮靈霄寶殿，聚集仙卿，見有金光燄燄，即命千里眼、順風耳開南天門觀看。二將果奉旨出門外，看的真，聽的明。須臾回報道：「臣奉旨觀聽金光之處，乃東勝神洲海東傲來小國之界，有一座花果山，山上有一仙石，石產一卵，見風化一石猴，在那裡拜四方，眼運金光，射沖斗府。如今服餌水食，金光將潛息矣。」玉帝垂賜恩慈曰：「下方之物，乃天地精華所生，不足為異。」
那猴在山中，卻會行走跳躍，食草木，飲澗泉，採山花，覓樹果；與狼蟲為伴，虎豹為群，獐鹿為友，獼猿為親；夜宿石崖之下，朝遊峰洞之中。真是：「山中無甲子，寒盡不知年。」
一朝天氣炎熱，與群猴避暑，都在松陰之下頑耍。你看他一個個：
跳樹攀枝，採花覓果；拋彈子，邷麼兒；跑沙窩，砌寶塔；趕蜻蜓，撲𧈢蜡；參老天，拜菩薩；扯葛籐，編草帓；捉虱子，咬又掐；理毛衣，剔指甲。挨的挨，擦的擦；推的推，壓的壓；扯的扯，拉的拉：青松林下任他頑，綠水澗邊隨洗濯。
一群猴子耍了一會，卻去那山澗中洗澡。見那股澗水奔流，真個似滾瓜湧濺。古云：「禽有禽言，獸有獸語。」眾猴都道：「這股水不知是那裡的水。我們今日趕閑無事，順澗邊往上溜頭尋看源流，耍子去耶！」喊一聲，都拖男挈女，呼弟呼兄，一齊跑來，順澗爬山，直至源流之處，乃是一股瀑布飛泉。但見那：
一派白虹起，千尋雪浪飛。海風吹不斷，江月照還依。冷氣分青嶂，餘流潤翠微。潺湲名瀑布，真似掛簾帷。
眾猴拍手稱揚道：「好水，好水！原來此處遠通山腳之下，直接大海之波。」又道：「那一個有本事的，鑽進去尋個源頭出來，不傷身體者，我等即拜他為王。」連呼了三聲，忽見叢雜中跳出一個石猴，應聲高叫道：「我進去，我進去。」好猴！也是他：
今日芳名顯，時來大運通。有緣居此地，王遣入仙宮。
你看他瞑目蹲身，將身一縱，徑跳入瀑布泉中，忽睜睛擡頭觀看，那裡邊卻無水無波，明明朗朗的一架橋梁。他住了身，定了神，仔細再看，原來是座鐵板橋。橋下之水，沖貫於石竅之間，倒掛流出去，遮閉了橋門。卻又欠身上橋頭，再走再看，卻似有人家住處一般，真個好所在。但見那：
翠蘚堆藍，白雲浮玉，光搖片片煙霞。虛窗靜室，滑凳板生花。乳窟龍珠倚掛，縈迴滿地奇葩。鍋灶傍崖存火跡，樽罍靠案見殽渣。石座石床真可愛，石盆石碗更堪誇。又見那一竿兩竿修竹，三點五點梅花。幾樹青松常帶雨，渾然像個人家。
看罷多時，跳過橋中間，左右觀看。只見正當中有一石碣，碣上有一行楷書大字，鐫著「花果山福地，水簾洞洞天」。
石猿喜不自勝，急抽身往外便走，復瞑目蹲身，跳出水外，打了兩個呵呵道：「大造化！大造化！」眾猴把他圍住，問道：「裡面怎麼樣？水有多深？」石猴道：「沒水！沒水！原來是一座鐵板橋，橋那邊是一座天造地設的家當。」眾猴道：「怎見得是個家當？」石猴笑道：「這股水乃是橋下沖貫石橋，倒掛下來遮閉門戶的。橋邊有花有樹，乃是一座石房。房內有石窩、石灶、石碗、石盆、石床、石凳。中間一塊石碣上，鐫著『花果山福地，水簾洞洞天』。真個是我們安身之處。裡面且是寬闊，容得千百口老小。我們都進去住，也省得受老天之氣。這裡邊：
刮風有處躲，下雨好存身。霜雪全無懼，雷聲永不聞。煙霞常照耀，祥瑞每蒸熏。松竹年年秀，奇花日日新。」
眾猴聽得，個個歡喜。都道：「你還先走，帶我們進去，進去。」石猴卻又瞑目蹲身，往裡一跳，叫道：「都隨我進來，進來。」那些猴有膽大的，都跳進去了；膽小的，一個個伸頭縮頸，抓耳撓腮，大聲叫喊，纏一會，也都進去了。跳過橋頭，一個個搶盆奪碗，佔灶爭床，搬過來，移過去，正是猴性頑劣，再無一個寧時，只搬得力倦神疲方止。石猿端坐上面道：「列位呵，『人而無信，不知其可。』你們才說有本事進得來，出得去，不傷身體者，就拜他為王。我如今進來又出去，出去又進來，尋了這一個洞天與列位安眠穩睡，各享成家之福，何不拜我為王？」眾猴聽說，即拱伏無違，一個個序齒排班，朝上禮拜，都稱「千歲大王」。自此，石猿高登王位，將「石」字兒隱了，遂稱「美猴王」。有詩為證。詩曰：
三陽交泰產群生，仙石胞含日月精。借卵化猴完大道，假他名姓配丹成。內觀不識因無相，外合明知作有形。歷代人人皆屬此，稱王稱聖任縱橫。
美猴王領一群猿猴、獼猴、馬猴等，分派了君臣佐使。朝遊花果山，暮宿水簾洞，合契同情，不入飛鳥之叢，不從走獸之類，獨自為王，不勝歡樂。是以：
春採百花為飲食，夏尋諸果作生涯。秋收芋栗延時節，冬覓黃精度歲華。
美猴王享樂天真，何期有三五百載。一日，與群猴喜宴之間，忽然憂惱，墮下淚來。眾猴慌忙羅拜道：「大王何為煩惱？」猴王道：「我雖在歡喜之時，卻有一點兒遠慮，故此煩惱。」眾猴又笑道：「大王好不知足。我等日日歡會，在仙山福地，古洞神洲，不伏麒麟轄，不伏鳳凰管，又不伏人間王位所拘束，自由自在，乃無量之福，為何遠慮而憂也？」猴王道：「今日雖不歸人王法律，不懼禽獸威嚴，將來年老血衰，暗中有閻王老子管著，一旦身亡，可不枉生世界之中，不得久注天人之內？」眾猴聞此言，一個個掩面悲啼，俱以無常為慮。
只見那班部中，忽跳出一個通背猿猴，厲聲高叫道：「大王若是這般遠慮，真所謂道心開發也。如今五蟲之內，惟有三等名色不伏閻王老子所管。」猴王道：「你知那三等人？」猿猴道：「乃是佛與仙與神聖三者，躲過輪迴，不生不滅，與天地山川齊壽。」猴王道：「此三者居於何所？」猿猴道：「他只在閻浮世界之中，古洞仙山之內。」猴王聞之，滿心歡喜道：「我明日就辭汝等下山，雲遊海角，遠涉天涯，務必訪此三者，學一個不老長生，常躲過閻君之難。」噫！這句話，頓教跳出輪迴網，致使齊天大聖成。眾猴鼓掌稱揚，都道：「善哉，善哉！我等明日越嶺登山，廣尋些果品，大設筵宴送大王也。」
次日，眾猴果去採仙桃，摘異果，刨山藥，斸黃精。芝蘭香蕙，瑤草奇花，般般件件，整整齊齊，擺開石凳石桌，排列仙酒仙餚。但見那：
金丸珠彈，紅綻黃肥。金丸珠彈臘櫻桃，色真甘美；紅綻黃肥熟梅子，味果香酸。鮮龍眼，肉甜皮薄；火荔枝，核小囊紅。林檎碧實連枝獻，枇杷緗苞帶葉擎。兔頭梨子雞心棗，消渴除煩更解酲。香桃爛杏，美甘甘似玉液瓊漿；脆李楊梅，酸蔭蔭如脂酥膏酪。紅囊黑子熟西瓜，四瓣黃皮大柿子。石榴裂破，丹砂粒現火晶珠；芋栗剖開，堅硬肉團金瑪瑙。胡桃銀杏可傳茶，椰子葡萄能做酒。榛松榧柰滿盤盛，橘蔗柑橙盈案擺。熟煨山藥，爛煮黃精。搗碎茯苓並薏苡，石鍋微火漫炊羹。人間縱有珍饈味，怎比山猴樂更寧。
群猴尊美猴王上坐，各依齒肩排於下邊，一個個輪流上前奉酒、奉花、奉果，痛飲了一日。
次日，美猴王早起，教：「小的們，替我折些枯松，編作栰子，取個竹竿作篙，收拾些果品之類，我將去也。」果獨自登栰，儘力撐開，飄飄蕩蕩，徑向大海波中，趁天風，來渡南贍部洲地界。這一去，正是那：
天產仙猴道行隆，離山駕栰趁天風。飄洋過海尋仙道，立志潛心建大功。有分有緣休俗願，無憂無慮會元龍。料應必遇知音者，說破源流萬法通。
也是他運至時來，自登木栰之後，連日東南風緊，將他送到西北岸前，乃是南贍部洲地界。持篙試水，偶得淺水，棄了栰子，跳上岸來。只見海邊有人捕魚、打雁、穵蛤、淘鹽。他走近前，弄個把戲，妝個𡤫虎，嚇得那些人丟筐棄網，四散奔跑。將那跑不動的拿住一個，剝了他的衣裳，也學人穿在身上。搖搖擺擺，穿州過府，在市廛中學人禮，學人話。朝餐夜宿，一心裡訪問佛、仙、神聖之道，覓個長生不老之方。見世人都是為名為利之徒，更無一個為身命者。正是那：
爭名奪利幾時休？早起遲眠不自由！騎著驢騾思駿馬，官居宰相望王侯。只愁衣食耽勞碌，何怕閻君就取勾。繼子蔭孫圖富貴，更無一個肯回頭。
猴王參訪仙道，無緣得遇。在於南贍部洲，串長城，遊小縣，不覺八九年餘。忽行至西洋大海，他想著海外必有神仙。獨自個依前作栰，又飄過西海，直至西牛賀洲地界。登岸遍訪多時，忽見一座高山秀麗，林麓幽深。他也不怕狼蟲，不懼虎豹，登在山頂上觀看。果是好山：
千峰排戟，萬仞開屏。日映嵐光輕鎖翠，雨收黛色冷含青。瘦籐纏老樹，古渡界幽程。奇花瑞草，修竹喬松。修竹喬松，萬載常青欺福地；奇花瑞草，四時不謝賽蓬瀛。幽鳥啼聲近，源泉響溜清。重重谷壑芝蘭繞，處處巉崖苔蘚生。起伏巒頭龍脈好，必有高人隱姓名。
正觀看間，忽聞得林深之處有人言語。急忙趨步，穿入林中，側耳而聽，原來是歌唱之聲。歌曰：
「觀棋柯爛，伐木丁丁，雲邊谷口徐行。賣薪沽酒，狂笑自陶情。蒼逕秋高對月，枕松根、一覺天明。認舊林，登崖過嶺，持斧斷枯籐。收來成一擔，行歌市上，易米三升。更無些子爭競，時價平平。不會機謀巧算，沒榮辱、恬淡延生。相逢處，非仙即道，靜坐講《黃庭》。」
美猴王聽得此言，滿心歡喜道：「神仙原來藏在這裡！」即忙跳入裡面，仔細再看，乃是一個樵子，在那裡舉斧砍柴。但看他打扮非常：
頭上戴箬笠，乃是新筍初脫之籜。身上穿布衣，乃是木綿撚就之紗。腰間繫環絛，乃是老蠶口吐之絲。足下踏草履，乃是枯莎槎就之爽。手執衠鋼斧，擔挽火麻繩。扳松劈枯樹，爭似此樵能。
猴王近前叫道：「老神仙，弟子起手。」那樵漢慌忙丟了斧，轉身答禮道：「不當人，不當人。我拙漢衣食不全，怎敢當『神仙』二字？」猴王道：「你不是神仙，如何說出神仙的話來？」樵夫道：「我說甚麼神仙話？」猴王道：「我才來至林邊，只聽的你說：『相逢處，非仙即道，靜坐講《黃庭》。』《黃庭》乃道德真言，非神仙而何？」樵夫笑道：「實不瞞你說，這個詞名做《滿庭芳》，乃一神仙教我的。那神仙與我舍下相鄰，他見我家事勞苦，日常煩惱，教我遇煩惱時，即把這詞兒念念，一則散心，二則解困。我才有些不足處思慮，故此念念，不期被你聽了。」猴王道：「你家既與神仙相鄰，何不從他修行？學得個不老之方，卻不是好？」樵夫道：「我一生命苦：自幼蒙父母養育至八九歲，才知人事，不幸父喪，母親居孀。再無兄弟姊妹，只我一人，沒奈何，早晚侍奉。如今母老，一發不敢拋離。卻又田園荒蕪，衣食不足，只得斫兩束柴薪，挑向市廛之間，貨幾文錢，糴幾升米，自炊自造，安排些茶飯，供養老母。所以不能修行。」
猴王道：「據你說起來，乃是一個行孝的君子，向後必有好處。但望你指與我那神仙住處，卻好拜訪去也。」樵夫道：「不遠，不遠。此山叫做靈臺方寸山，山中有座斜月三星洞，那洞中有一個神仙，稱名須菩提祖師。那祖師出去的徒弟，也不計其數，見今還有三四十人從他修行。你順那條小路兒，向南行七八里遠近，即是他家了。」猴王用手扯住樵夫道：「老兄，你便同我去去，若還得了好處，決不忘你指引之恩。」樵夫道：「你這漢子甚不通變，我方才這般與你說了，你還不省？假若我與你去了，卻不誤了我的生意？老母何人奉養？我要斫柴，你自去，自去。」
猴王聽說，只得相辭。出深林，找上路徑，過一山坡，約有七八里遠，果然望見一座洞府。挺身觀看，真好去處！但見：
煙霞散彩，日月搖光。千株老柏，萬節修篁。千株老柏，帶雨半空青冉冉；萬節修篁，含煙一壑色蒼蒼。門外奇花佈錦，橋邊瑤草噴香。石崖突兀青苔潤，懸壁高張翠蘚長。時聞仙鶴唳，每見鳳凰翔。仙鶴唳時，聲振九皋霄漢遠；鳳凰翔起，翎毛五色彩雲光。玄猿白鹿隨隱見，金獅玉象任行藏。細觀靈福地，真個賽天堂。
又見那洞門緊閉，靜悄悄杳無人跡。忽回頭，見崖頭立一石碑，約有三丈餘高，八尺餘闊，上有一行十個大字，乃是「靈臺方寸山，斜月三星洞」。美猴王十分歡喜道：「此間人果是樸實，果有此山此洞。」看夠多時，不敢敲門。且去跳上松枝梢頭，摘松子吃了頑耍。
少頃間，只聽得呀的一聲，洞門開處，裡面走出一個仙童，真個丰姿英偉，像貌清奇，比尋常俗子不同。但見他：
髽髻雙絲綰，寬袍兩袖風。貌和身自別，心與相俱空。物外長年客，山中永壽童。一塵全不染，甲子任翻騰。
那童子出得門來，高叫道：「甚麼人在此搔擾？」猴王撲的跳下樹來，上前躬身道：「仙童，我是個訪道學仙之弟子，更不敢在此搔擾。」仙童笑道：「你是個訪道的麼？」猴王道：「是。」童子道：「我家師父正才下榻，登壇講道，還未說出原由，就教我出來開門。說：『外面有個修行的來了，可去接待接待。』想必就是你了？」猴王笑道：「是我，是我。」童子道：「你跟我進來。」
這猴王整衣端肅，隨童子徑入洞天深處觀看：一層層深閣瓊樓，一進進珠宮貝闕，說不盡那靜室幽居。直至瑤臺之下，見那菩提祖師端坐在臺上，兩邊有三十個小仙侍立臺下。果然是：
大覺金仙沒垢姿，西方妙相祖菩提。不生不滅三三行，全氣全神萬萬慈。空寂自然隨變化，真如本性任為之。與天同壽莊嚴體，歷劫明心大法師。
美猴王一見，倒身下拜，磕頭不計其數，口中只道：「師父，師父，我弟子志心朝禮，志心朝禮。」祖師道：「你是那方人氏？且說個鄉貫、姓名明白，再拜。」猴王道：「弟子乃東勝神洲傲來國花果山水簾洞人氏。」祖師喝令：「趕出去！他本是個撒詐搗虛之徒，那裡修甚麼道果！」猴王慌忙磕頭不住道：「弟子是老實之言，決無虛詐。」祖師道：「你既老實，怎麼說東勝神洲？那去處到我這裡隔兩重大海，一座南贍部洲，如何就得到此？」猴王叩頭道：「弟子飄洋過海，登界遊方，有十數個年頭，方才訪到此處。」
祖師道：「既是逐漸行來的也罷。你姓甚麼？」猴王又道：「我無性。人若罵我，我也不惱；若打我，我也不嗔。只是陪個禮兒就罷了。一生無性。」祖師道：「不是這個性。你父母原來姓甚麼？」猴王道：「我也無父母。」祖師道：「既無父母，想是樹上生的？」猴王道：「我雖不是樹上生，卻是石裡長的。我只記得花果山上有一塊仙石，其年石破，我便生也。」祖師聞言暗喜，道：「這等說，卻是個天地生成的。你起來走走我看。」猴王縱身跳起，拐呀拐的走了兩遍。祖師笑道：「你身軀雖是鄙陋，卻像個食松果的猢猻。我與你就身上取個姓氏，意思教你姓『猢』。猢字去了個獸傍，乃是個古月。古者，老也；月者，陰也。老陰不能化育，教你姓『猻』倒好。猻字去了獸傍，乃是個子系。子者，兒男也；系者。嬰細也，正合嬰兒之本論。教你姓『孫』罷。」猴王聽說，滿心歡喜，朝上叩頭道：「好！好！好！今日方知姓也。萬望師父慈悲，既然有姓，再乞賜個名字，卻好呼喚。」祖師道：「我門中有十二個字，分派起名，到你乃第十輩之小徒矣。」猴王道：「那十二個字？」祖師道：「乃廣、大、智、慧、真、如、性、海、穎、悟、圓、覺十二字。排到你，正當『悟』字。與你起個法名叫做『孫悟空』，好麼？」猴王笑道：「好！好！好！自今就叫做孫悟空也。」正是：
鴻濛初闢原無姓，打破頑空須悟空。
畢竟不知向後修些甚麼道果，且聽下回分解。
English
The Divine Root Conceives and Its Source Flows Forth; Mind and Nature Are Cultivated and the Great Way Arises
The poem says:
Before chaos parted, heaven and earth lay confused; boundless and dim, no one was there to see.Since Pangu broke the primal mist, creation divided clear from turbid.Heaven covers and earth bears all living things with utmost kindness; all creatures come to light and grow good.To learn the work of creation through the great cycles, read The Journey West to Resolve Calamities.
It is said that heaven and earth count 129,600 years to a cycle. Divide the cycle into twelve periods, named for the twelve branches: zi, chou, yin, mao, chen, si, wu, wei, shen, you, xu, and hai. Each lasts 10,800 years. Consider a single day: at zi the yang breath stirs; at chou the cock crows; at yin light has not yet spread, while at mao the sun rises; at chen breakfast is over, and at si the day presses on; at wu the sun stands at the zenith, and at wei it inclines westward; at shen comes the afternoon meal, and at you sunset; at xu dusk, and at hai people retire. In the larger reckoning, by the end of xu heaven and earth grow dark, and all things cease to flourish. Another 5,400 years brings the start of hai, when darkness reigns and no people or creatures remain between heaven and earth: this is chaos. After another 5,400 years, as hai ends, a new beginning rises from the depths and zi draws near; brightness gradually returns. Shao Kangjie said: “At winter solstice, halfway through zi, heaven's heart has never changed. One yang first begins to stir when no living thing has yet been born.” Here heaven first takes root. Another 5,400 years brings zi itself: the light and clear ascend, and sun, moon, stars, and constellations appear. These are the four celestial forms. Thus heaven opens at zi. Another 5,400 years brings the end of zi and the approach of chou, and substance gradually grows firm. The Book of Changes says: “Great is the originating power of the Creative! Supreme is the originating power of the Receptive! All things draw on it for life, and thus it obediently follows heaven.” Here earth begins to solidify. Another 5,400 years brings chou: the heavy and turbid condense below, and water, fire, mountains, stone, and soil appear. These are the five earthly forms. Thus earth opens at chou. Another 5,400 years brings the end of chou and the start of yin, when all things arise. The calendar says: “Heaven's breath descends, earth's breath ascends; heaven and earth join and all creatures are born.” Heaven is now clear, earth fresh, and yin and yang united. Another 5,400 years brings yin itself, when human beings, beasts, and birds are born: heaven, earth, and humanity, the three powers, assume their places. Thus humanity is born at yin.
After Pangu opened creation, the Three Sovereigns governed the world, and the Five Emperors established its order, the world came to be divided into four great continents: Eastern Superior Divine Continent, Western Cattle-Gift Continent, Southern Jambu Continent, and Northern Kuru Continent. This book speaks only of Eastern Superior Divine Continent. Beyond the sea lies a country called Aolai. Beside it is the great sea, and in that sea a celebrated mountain, Mount Flower-Fruit. It is the ancestral vein of the ten continents, the originating dragon of the three islands; it rose when clear and turbid first parted, and took shape after the primal mist divided. What a splendid mountain! A rhapsody bears witness:
Its mass commands the ocean, its majesty calms the jade sea. Its mass commands the ocean: the tide piles silver mountains and fish retreat to their caves; its majesty calms the jade sea: snow-white waves roll and sea monsters leave their depths. High over the borders of water and fire, its lofty summit rises in the Eastern Sea. Red cliffs, fantastic stones; sheer walls, marvelous peaks. On the red cliffs two brilliant phoenixes call; before the sheer walls a solitary qilin lies. At the peak one often hears golden pheasants; in the rock caves one often sees dragons come and go. In the woods live long-lived deer and immortal foxes, in the trees numinous birds and dark cranes. Jade grasses and strange flowers never fade; green pines and emerald cypresses remain in spring. Immortal peaches continually bear fruit; slender bamboo often holds the clouds. A ravine is thick with vines, and fresh grass covers the slopes on every side. Truly, a pillar propping up heaven where a hundred streams meet, the unmoving root of earth through ten thousand ages.
At the very summit stood an immortal stone. It was three zhang, six feet, five inches tall and two zhang, four feet around. Its height corresponded to the 365 degrees of heaven; its circumference to the twenty-four solar terms. It had nine openings and eight holes, matching the nine palaces and eight trigrams. No trees shaded it on any side, but fragrant orchids grew beside it. Since the beginning of creation it had received heaven's pure breath and earth's finest essence, the sun's vital force and the moon's splendor; after long exposure it grew aware. It nurtured an immortal embryo, and one day split open and produced a stone egg as large as a ball. Touched by the wind, this became a stone monkey, with all five features and four limbs complete. He learned at once to crawl and walk, and bowed to the four directions. Two golden beams shot from his eyes into the palace of the Dipper. They startled the holy, merciful Jade Emperor, Supreme Celestial Sovereign of the High Dark Vault, who sat in the Hall of Divine Mists in his Golden Cloud Palace. He assembled his immortal ministers and, seeing the flaming golden light, ordered Far-Seeing Eyes and Wind-Hearing Ears to open the Southern Gate of Heaven and investigate. The two generals obeyed, went out, looked carefully, and listened closely. Soon they reported: “At your command we investigated the golden light. In the territory of little Aolai, east of the sea in Eastern Superior Divine Continent, stands Mount Flower-Fruit. An immortal stone on that mountain produced an egg, which turned into a stone monkey on touching the wind. He bows to the four directions, and his eyes send golden light up to the Dipper's palace. Now that he eats and drinks, the golden light is subsiding.” The Jade Emperor graciously replied: “This creature below was born of the essence of heaven and earth. It is nothing extraordinary.”
The monkey could walk and leap through the mountains. He ate plants, drank from streams, gathered mountain flowers and sought fruit in the trees; wolves and insects were his companions, tigers and leopards his fellows, deer his friends, and other monkeys his kin. At night he slept beneath stone cliffs; by day he roamed peaks and caves. Truly: “In the mountains there is no calendar; winter passes and no one knows the year.”
One day in the summer heat, he and the monkeys were playing in the shade of the pines. See how they behaved:
Leaping among trees, climbing branches, plucking flowers and hunting fruit; tossing pebbles, playing their games; racing through sand hollows, building little towers; chasing dragonflies, pouncing on insects; saluting heaven, bowing to bodhisattvas; pulling vines and weaving grass mats; catching lice, biting and pinching them; grooming their coats, picking their nails. One jostled, another rubbed; one pushed, another pressed; one tugged, another pulled. Free to play beneath the green pines, free to wash beside the clear stream.
After playing awhile, the monkeys went to bathe in the mountain stream. It rushed and splashed like gourds tumbling down a slope. As the old saying goes: “Birds have their speech, beasts their language.” The monkeys said: “Where does this stream come from? We've nothing to do today. Let's follow it upstream and look for its source, for the fun of it!” With a shout they brought sons and daughters, called brothers and sisters, and ran together up the mountainside beside the water. At its source they found a waterfall. And this is what they saw:
A white rainbow rises in a stream; snowy waves fly a thousand fathoms.Sea winds cannot break it; the river moon shines and it remains.Its cold breath parts the blue cliffs; its remaining flow moistens the green hills.They call its murmuring a waterfall; it truly hangs like a curtain.
The monkeys clapped and cried: “Wonderful water! Wonderful! So this stream runs from here beneath the mountain's foot, straight into the sea.” Then they said: “Whoever can go inside, find the source, and come out unharmed—we'll make him king.” They called three times, and suddenly a stone monkey leaped from the undergrowth, shouting: “I'll go in! I'll go in!” A fine monkey! For him it was written:
Today his glorious name emerges; his destined fortune comes.Fated to dwell in this place, he enters an immortal palace by royal command.
He shut his eyes, crouched, and sprang straight into the waterfall. Opening his eyes, he looked up: within was neither wave nor water, but a bright, clear bridge. He stood still, gathered his wits, and looked again: it was an iron bridge. Water surged beneath it through a gap in the rock and fell outward like a hanging curtain, concealing the entrance. He stepped onto the bridge and explored. It looked like a dwelling, and a splendid one. This is what he saw:
Emerald moss piled against blue, white clouds floated over jade, and light shimmered through banks of mist. Open windows and quiet rooms; flowers patterned the smooth stone stools. Cave pearls hung like dragon's milk, wondrous flowers curled across the floor. By the cliff stood a stove with traces of fire; beside the table wine jars held remnants of food. Stone seats and stone beds were lovely indeed; stone basins and stone bowls deserved still higher praise. There were a stalk or two of slender bamboo, three or five plum blossoms. Several green pines always glistened with rain. Altogether, it looked like a home.
After gazing a long while, he leaped across the middle of the bridge and looked around. At the center stood a stone tablet with a line of large characters in regular script engraved on it: “Blessed Land of Mount Flower-Fruit; Immortal Grotto of Water Curtain Cave.”
Overjoyed, the stone monkey hurried back, crouched with eyes closed, and leaped out through the water. He laughed twice: “What luck! What luck!” The others crowded around him: “What is it like inside? How deep is the water?” “No water! No water! There's an iron bridge, and beyond it a home fashioned by heaven and earth.” “What makes it a home?” they asked. The stone monkey laughed: “The water surges beneath the stone bridge and drops down to hide its entrance. Beside the bridge are flowers and trees, and there's a stone house, with stone hearths, a stone stove, stone bowls, basins, beds, and stools. A stone tablet in the middle reads, ‘Blessed Land of Mount Flower-Fruit; Immortal Grotto of Water Curtain Cave.’ We can truly live there. It's spacious enough for a thousand old and young. We can all move in and be free of the weather. Inside:
When wind blows there is shelter; when rain falls there is a refuge.No fear at all of frost and snow, no sound of thunder ever heard.Radiant mist shines always; auspicious vapors rise continually.Pines and bamboos bloom year after year; strange flowers are fresh each day.”
The monkeys rejoiced: “You lead us in, then! Take us inside!” The stone monkey crouched, closed his eyes, and jumped in again, calling, “Follow me in! Come in!” The bold monkeys all leaped through; the timid ones craned and shrank back, scratched their ears and cheeks, cried aloud and hesitated, but eventually went in too. Once over the bridge, they seized basins and bowls, claimed stoves and beds, and moved everything back and forth. Such was their unruly monkey nature that none rested until exhaustion stopped them. The stone monkey seated himself above them and said: “Friends, ‘A man who cannot keep his word is good for nothing.’ You said that whoever could go in and come out unharmed would be king. I've gone in and out, and out and in; I've found this immortal cave where you can sleep safely and enjoy a home of your own. Why not make me king?” The monkeys bowed in submission, ranked themselves by age, and saluted him as “Your Majesty, King of a Thousand Years.” Thus the stone monkey ascended the throne, dropped the word “stone,” and became the Handsome Monkey King. There is a poem to prove it:
Three yang powers join in peace and give life to all; an immortal stone's womb holds the sun's and moon's essence.Through an egg it takes the form of a monkey and fulfills the Way; by borrowing a name and surname it completes the elixir.Looking within, one cannot know it, for it has no form; joined to the outer world, one sees it clearly as a shape.All people in every age belong to this: free to be called king or sage and roam where they will.
The Handsome Monkey King assigned ranks of ruler, ministers, assistants, and attendants among the apes and monkeys. They roamed Mount Flower-Fruit each morning and slept in Water Curtain Cave each night, united in fellowship. They belonged neither to the birds nor to the beasts, but ruled themselves alone, in boundless delight. And so:
In spring they picked a hundred flowers for food; in summer they lived on every fruit.In autumn they stored yams and chestnuts to last the season; in winter they found Solomon's seal to see the year through.
The Handsome Monkey King enjoyed this innocent pleasure for some three or five hundred years. One day, as he feasted with the monkeys, he suddenly grew troubled and began to weep. They bowed in alarm: “Why are you troubled, Your Majesty?” “Even in my joy I have a concern for the future,” he said. The monkeys laughed: “Your Majesty, how can you be dissatisfied? Every day we feast together on this blessed immortal mountain, in this ancient cave on the divine continent. Neither qilins nor phoenixes command us, nor are we subject to human kings. We are free: what greater fortune could there be? Why worry about the future?” The Monkey King said: “Though today we are beyond human law and have no fear of birds and beasts, when we grow old and our blood weakens, King Yama will secretly claim us. Once dead, will we not have lived in vain, unable to remain forever among heaven's immortals?” At this the monkeys covered their faces and wept, all distressed by mortality.
Then a long-armed ape sprang from their ranks and cried: “Your Majesty, such concern for the future means the heart seeking the Way has awakened in you. Of the five kinds of creatures, only three orders escape King Yama's authority.” “Which three?” the Monkey King asked. “Buddhas, immortals, and holy spirits: they escape rebirth, are neither born nor destroyed, and live as long as heaven, earth, mountains, and rivers.” “Where do they live?” “In the world of Jambudvipa, among ancient caves and immortal mountains.” The Monkey King rejoiced: “Tomorrow I'll take my leave of you and descend the mountain. I'll roam to the far shores and cross to the ends of the earth until I find these three and learn eternal life, forever escaping King Yama.” Ah! Those words set him free from the net of rebirth and brought the Great Sage Equal to Heaven into being. The monkeys applauded: “Wonderful! Tomorrow we'll cross hills and mountains to gather fruits, and hold a great feast to see Your Majesty off.”
The next day the monkeys gathered immortal peaches and strange fruits, dug mountain yams and Solomon's seal. They laid out aromatic orchids and herbs, jade grasses and marvelous flowers, everything neatly arranged on stone tables and stools, with immortal wine and dishes. See what they had:
Golden pellets and pearly beads, red bursting fruit and plump yellow fruit. Wax cherries like golden pellets and pearly beads, sweet and lovely to behold; ripe plums red and bursting, yellow and plump, fragrant and tart. Fresh longans, sweet-fleshed and thin-skinned; fiery lychees, small-pitted in their red husks. Green apples offered on their branches, loquats held up with their leaves. Rabbit-head pears and chicken-heart dates quenched thirst, soothed care, and relieved drunkenness. Fragrant peaches and soft apricots tasted as sweet as jade nectar; crisp plums and bayberries as pleasantly tart as creamy delicacies. Ripe watermelons had red flesh and black seeds; large persimmons had four lobes of yellow skin. Split pomegranates showed cinnabar seeds like fiery crystal beads; split yams and chestnuts showed firm golden and agate flesh. Walnuts and ginkgo nuts accompanied tea; coconuts and grapes could be made into wine. Hazelnuts, pine nuts, torreya nuts, and crab apples filled the plates; mandarins, cane, citrus, and oranges covered the tables. Yams roasted until done, Solomon's seal boiled tender. Poria and Job's tears were crushed and simmered slowly in a stone pot into soup. Even the finest human feast could not rival the mountain monkeys' peaceful joy.
The monkeys seated the Handsome Monkey King in the place of honor and arranged themselves below him by age. Each in turn offered wine, flowers, and fruit. They drank heartily all day.
Early the next morning the Handsome Monkey King instructed them: “Little ones, break off some dead pine branches for a raft, find a bamboo pole to steer it, and gather some fruit. I am leaving.” He boarded the raft alone, pushed hard away from shore, and drifted into the sea. Riding the heavenly wind, he crossed toward Southern Jambu Continent. Thus he went:
The heaven-born immortal monkey, rich in power of the Way, leaves the mountain on a raft borne by heaven's wind.Across the ocean he seeks the immortal Way, bent on cultivating his mind and doing a great deed.Blessed by fate, he abandons worldly desires; free from care, he will meet the primal dragon.Surely he will find a kindred spirit to explain the source from which all teachings flow.
Fortune favored him. For days after he embarked, a strong southeast wind carried him to the northwestern shore of Southern Jambu Continent. Finding shallow water with his pole, he abandoned the raft and leaped ashore. People there were fishing, hunting wild geese, digging clams, and harvesting salt. He approached them making strange gestures and a fierce face, and they dropped their baskets and nets and scattered. He caught one who could not run, stripped off his clothes, and imitated the way people wore them. He wandered through districts and prefectures, learning human manners and speech in the markets. He ate by day and lodged by night, intent on finding the way of Buddhas, immortals, and holy spirits and the means of eternal life. But everyone he met pursued fame and profit; none cared to preserve their lives. Just as the verse says:
When will the contest for fame and profit end? Up early and late to bed, no one is free!Riding a mule or donkey, you dream of a fine horse; made prime minister, you covet a prince's rank.Anxious over food and clothing, you toil away; why not fear King Yama's summons?You seek wealth to pass to sons and grandsons, yet not one of you will turn back.
The Monkey King searched for the immortal Way but met no master. He crossed great cities and toured small counties in Southern Jambu Continent for eight or nine years. Then he reached the western ocean and thought there must be immortals across the sea. He built another raft and crossed the western waters alone, reaching Western Cattle-Gift Continent. After landing and searching far and wide, he came upon a beautiful mountain with deep forest at its foot. Fearing neither wolves nor tigers and leopards, he climbed to its summit and looked out. It was indeed a splendid mountain:
A thousand peaks stood like spears, ten thousand cliffs spread like screens. Sunlight through the mist softly veiled the green; after rain the dark hills held a chill blue. Thin vines twined ancient trees, and an old ferry marked a hidden path. Strange flowers, auspicious grasses, tall bamboos and lofty pines. Tall bamboos and lofty pines stayed green ten thousand years and surpassed blessed lands; strange flowers and auspicious grasses never faded in any season, and rivaled Penglai's immortal islands. Hidden birds called nearby; a spring rang clearly as it flowed. Orchids circled valley after valley; moss grew on every steep cliff. The rising and falling hills had an excellent dragon vein: surely a great recluse concealed his name here.
As he watched, he heard someone speaking deep in the woods. He hurried into the forest and listened closely. It was a song:
“Watching a chess game till my ax handle rots, chopping wood with ringing strokes, I walk slowly by the cloud-bound valley mouth. I sell firewood to buy wine and laugh wildly in contentment. On the pale autumn path I face the moon; with my head on pine roots I sleep till dawn. I know the old woods; over cliffs and ridges I take my ax to cut dead vines.I gather a load and sing as I enter town, exchanging it for three measures of rice. I have no quarrels; the going price is fair. I know no cunning schemes or clever calculations; beyond honor and shame, I live peacefully on. Whoever I meet is either an immortal or a follower of the Way; we sit quietly and discuss the Yellow Court.”
The Handsome Monkey King was delighted. “So immortals hide here!” He leaped into the woods and looked closer. It was a woodcutter raising his ax to chop wood. Yet his clothes were extraordinary:
His two coiled topknots were tied with the husks of young bamboo shoots. His loose robe was woven of cotton yarn. The knotted cord at his waist was spun by old silkworms. His grass shoes were made of dried sedge. He held an all-steel ax and carried a hemp rope. Who could match this woodcutter, bending pine branches and splitting dead trees?
The Monkey King approached and bowed. “Venerable immortal, your disciple salutes you.” Startled, the woodcutter dropped his ax and returned the bow. “I am not worthy! I am a poor man who can barely feed and clothe himself; how could I be called an immortal?” “If you aren't one, why do you speak an immortal's words?” “What immortal words?” “I heard you singing, ‘Whoever I meet is either an immortal or a follower of the Way; we sit quietly and discuss the Yellow Court.’ The Yellow Court holds the true teachings of the Way. How could you not be an immortal?” The woodcutter laughed. “To tell you the truth, the song is called ‘Fragrance Filling the Courtyard.’ An immortal taught it to me. He lives near my house and saw my hard labor and daily cares. He taught me to recite it when troubled, to ease my mind and lift my weariness. I was worried just now and sang it, never expecting you to hear.” “Since an immortal lives near you, why not study under him and learn to live forever?” “I've had a hard life. My parents raised me until I was eight or nine, just old enough to understand things, when my father died, leaving my mother a widow. I have no brothers or sisters; I alone must attend her morning and evening. Now that she's old I cannot possibly leave. Our fields lie barren and we have too little food and clothing. I cut a couple of bundles of firewood to sell in the market for a few coins, buy a few measures of rice, cook our meals, and support my old mother. That is why I cannot study the Way.”
“You are a dutiful son,” said the Monkey King, “and surely good will come to you. Please show me where the immortal lives, so that I can visit him.” “It's not far. This is Mount Spirit-Tower Heart. On it stands the Cave of the Slanting Moon and Three Stars, home to an immortal called the Patriarch Subodhi. Countless disciples have left his school, and even now thirty or forty study under him. Take that little path south for seven or eight li, and you'll reach his home.” The Monkey King took his arm. “Friend, come with me. If I gain anything, I will never forget your help.” The woodcutter replied: “You really don't understand! Haven't I explained? If I go with you, how can I earn my living? Who will care for my mother? I must cut wood. Go on by yourself!”
The Monkey King took his leave. Emerging from the forest, he found the path and crossed a hillside. About seven or eight li farther, he saw a cave dwelling. Standing tall, he examined it. What a beautiful place! He saw:
Radiant mists scattered colors; sun and moon shed shifting light. A thousand ancient cypresses and ten thousand joints of slender bamboo. The thousand cypresses rose through the rain, softly green against the sky; the bamboo filled the valley with mist and deep green shadow. Strange flowers spread brocade outside the gate, and jade grasses breathed fragrance beside the bridge. Moss gleamed on projecting cliffs and grew across high hanging walls. Immortal cranes often cried and phoenixes soared. The cranes' cries rang far through the nine marshes to the heavens; the phoenixes' five-colored feathers glowed like bright clouds. Dark apes and white deer appeared and vanished; golden lions and jade elephants roamed as they pleased. Look closely at this holy, blessed land: truly it surpassed heaven.
The cave gate was shut; all was silent and no one was about. Turning, he saw a stone monument on the cliff, more than three zhang tall and eight feet wide. Ten large characters read: “Mount Spirit-Tower Heart; the Cave of the Slanting Moon and Three Stars.” Delighted, the Handsome Monkey King said: “The people here speak truthfully: the mountain and cave are real.” He watched for a long time, afraid to knock, then leaped into a pine tree to eat nuts and play.
Soon the door creaked open and an immortal boy emerged. His bearing was remarkable, his face refined and unlike any ordinary person's. See him:
Two coils of hair bound up with twin cords; a loose robe whose sleeves catch the wind.His gentle face sets him apart; mind and appearance alike are empty.An ageless guest beyond the world, a child of eternal life among the hills.Not touched by a speck of dust, though the years roll endlessly by.
The boy called: “Who's making a disturbance here?” The Monkey King dropped from the tree and bowed: “Immortal boy, I'm a disciple seeking the Way and immortality. I would never dare disturb you.” “Are you seeking the Way?” “Yes.” “My master has just risen and mounted the teaching platform. Before he began he sent me to open the gate, saying, ‘Someone seeking to practice has come. Go and welcome him.’ That must be you.” “It is! It is!” the Monkey King laughed. “Follow me inside,” said the boy.
The Monkey King straightened his clothes and solemnly followed him deep into the immortal cave. They passed tier upon tier of lofty jeweled buildings, courtyard after courtyard of splendid palaces, and countless quiet chambers. Beneath a jade terrace, they found the Patriarch Bodhi seated above, with thirty young immortals standing on either side below him. Indeed:
Golden immortal of great awakening, unstained in form; the Patriarch Bodhi wears the wondrous aspect of the West.Neither born nor dying, he practices the threefold way; complete in breath and spirit, he holds boundless mercy.From empty stillness he naturally follows every change; his true nature acts freely as it wills.Majestic body living as long as heaven, great master whose enlightened mind endures through ages.
The Handsome Monkey King fell to the ground and knocked his head countless times. “Master, Master! With all my heart your disciple pays homage!” The Patriarch said: “Where are you from? State your birthplace and name clearly before bowing again.” “Your disciple comes from Water Curtain Cave on Mount Flower-Fruit in Aolai, Eastern Superior Divine Continent.” “Throw him out!” the Patriarch shouted. “He's a lying fraud. How could he cultivate the Way?” The Monkey King desperately knocked his head. “Your disciple speaks truthfully, without a word of deceit!” “If that's true, why claim you're from Eastern Superior Divine Continent? Two great seas and the whole Southern Jambu Continent lie between there and here. How did you get here?” “Your disciple crossed the seas and traveled the world for more than ten years before finding this place.”
“If you came by stages, then that's different. What is your surname?” “I have no temper,” said the Monkey King, confusing two words that sound alike. “If someone curses me, I don't get angry; if they strike me, I don't take offense. I only apologize. I've never had a temper.” “Not that kind of nature! What was your parents' surname?” “I have no parents either.” “Were you born in a tree, then?” “Not in a tree, but from stone. I remember an immortal stone on Mount Flower-Fruit. One year it split and I was born.” Secretly delighted, the Patriarch said: “Then you were born of heaven and earth. Get up and walk so I can see you.” The Monkey King sprang up and strutted around twice. The Patriarch laughed: “Your body is rough, but you look like a macaque that feeds on pine nuts. I'll give you a surname based on your form. Hu, ‘macaque,’ without its animal radical leaves ‘ancient moon.’ Ancient signifies old, and moon signifies yin; old yin cannot bring forth life. Better to use sun, ‘monkey’: without its animal radical it leaves ‘child’ and ‘thread.’ Child means a young boy and thread means something small and delicate, fitting the original nature of an infant. Let your surname be Sun.” Overjoyed, the Monkey King bowed: “Wonderful! Today I finally have a surname. Please be merciful, Master, and give me a personal name as well, so people can call me by it.” “My school has twelve generational characters assigned to names. You belong to the tenth generation.” “What twelve characters?” “Broad, Great, Wisdom, Insight, True, Suchness, Nature, Sea, Keen, Awakening, Perfect, and Enlightenment. Yours is ‘Awakening,’ wu. What do you say to the religious name Sun Wukong, ‘Awakened to Emptiness’?” “Wonderful! Wonderful! From today I am Sun Wukong!” And so:
When the primal mist first parted, he had no name; to break stubborn emptiness he must awaken to emptiness.
What fruit of the Way would he cultivate thereafter? Listen to the next chapter to find out.
Chapter 2
Traditional Chinese
第二回 悟徹菩提真妙理 斷魔歸本合元神
話表美猴王得了姓名，怡然踴躍，對菩提前作禮啟謝。那祖師即命大眾引孫悟空出二門外，教他灑掃應對、進退周旋之節。眾仙奉行而出。悟空到門外，又拜了大眾師兄，就於廊廡之間安排寢處。次早，與眾師兄學言語禮貌、講經論道、習字焚香。每日如此。閑時即掃地鋤園、養花修樹、尋柴燃火、挑水運漿。凡所用之物，無一不備。在洞中不覺倏六七年。
一日，祖師登壇高坐，喚集諸仙，開講大道。真個是：
天花亂墜，地湧金蓮。妙演三乘教，精微萬法全。慢搖麈尾噴珠玉，響振雷霆動九天。說一會道，講一會禪，三家配合本如然。開明一字皈誠理，指引無生了性玄。
孫悟空在傍聞講，喜得他抓耳撓腮，眉花眼笑，忍不住手之舞之，足之蹈之。忽被祖師看見，叫孫悟空道：「你在班中，怎麼顛狂躍舞，不聽我講？」悟空道：「弟子誠心聽講，聽到老師父妙音處，喜不自勝，故不覺作此踴躍之狀。望師父恕罪。」祖師道：「你既識妙音，我且問你，你到洞中多少時了？」悟空道：「弟子本來懵懂，不知多少時節。只記得灶下無火，常去山後打柴，見一山好桃樹，我在那裡吃了七次飽桃矣。」祖師道：「那山喚名爛桃山。你既吃七次，想是七年了。你今要從我學些甚麼道？」悟空道：「但憑尊師教誨，只是有些道氣兒，弟子便就學了。」
祖師道：「『道』字門中有三百六十傍門，傍門皆有正果。不知你學那一門哩？」悟空道：「憑尊師意思，弟子傾心聽從。」祖師道：「我教你個『術』字門中之道，如何？」悟空道：「術門之道怎麼說？」祖師道：「術字門中，乃是些請仙、扶鸞、問卜、揲蓍，能知趨吉避凶之理。」悟空道：「似這般可得長生麼？」祖師道：「不能，不能。」悟空道：「不學，不學。」
祖師又道：「教你『流』字門中之道，如何？」悟空又問：「流字門中是甚義理？」祖師道：「流字門中，乃是儒家、釋家、道家、陰陽家、墨家、醫家，或看經，或念佛，並朝真降聖之類。」悟空道：「似這般可得長生麼？」祖師道：「若要長生，也似壁裡安柱。」悟空道：「師父，我是個老實人，不曉得打市語。怎麼謂之『壁裡安柱』？」祖師道：「人家蓋房，欲圖堅固，將牆壁之間立一頂柱，有日大廈將頹，他必朽矣。」悟空道：「據此說，也不長久。不學，不學。」
祖師道：「教你『靜』字門中之道，如何？」悟空道：「靜字門中是甚正果？」祖師道：「此是休糧守谷、清靜無為、參禪打坐、戒語持齋，或睡功，或立功，並入定、坐關之類。」悟空道：「這般也能長生麼？」祖師道：「也似窯頭土坯。」悟空笑道：「師父果有些滴澾。一行說我不會打市語。怎麼謂之『窯頭土坯』？」祖師道：「就如那窯頭上造成磚瓦之坯，雖已成形，尚未經水火鍛煉，一朝大雨滂沱，他必濫矣。」悟空道：「也不長遠。不學，不學。」
祖師道：「教你『動』字門中之道，如何？」悟空道：「動門之道卻又怎麼？」祖師道：「此是有為有作：採陰補陽、攀弓踏弩、摩臍過氣、用方炮製、燒茅打鼎、進紅鉛、煉秋石，並服婦乳之類。」悟空道：「似這等也得長生麼？」祖師道：「此欲長生，亦如水中撈月。」悟空道：「師父又來了。怎麼叫做『水中撈月』？」祖師道：「月在長空，水中有影，雖然看見，只是無撈摸處，到底只成空耳。」悟空道：「也不學，不學。」
祖師聞言，咄的一聲，跳下高臺，手持戒尺，指定悟空道：「你這猢猻，這般不學，那般不學，卻待怎麼？」走上前，將悟空頭上打了三下。倒背著手，走入裡面，將中門關了，撇下大眾而去。諕得那一班聽講的人人驚懼，皆怨悟空道：「你這潑猴，十分無狀。師父傳你道法，如何不學，卻與師父頂嘴？這番衝撞了他，不知幾時才出來呵！」此時俱甚報怨他，又鄙賤嫌惡他。悟空一些兒也不惱，只是滿臉陪笑。原來那猴王已打破盤中之謎，暗暗在心，所以不與眾人爭競，只是忍耐無言。祖師打他三下者，教他三更時分存心；倒背著手走入裡面，將中門關上者，教他從後門進步，秘處傳他道也。
當日悟空與眾等喜喜歡歡，在三星仙洞之前，盼望天色，急不能到晚。及黃昏時，卻與眾就寢，假合眼，定息存神。山中又沒打更傳箭，不知時分，只自家將鼻孔中出入之氣調定。約到子時前後，輕輕的起來，穿了衣服，偷開前門，躲離大眾，走出外，擡頭觀看，正是那：
月明清露冷，八極迥無塵。深樹幽禽宿，源頭水溜汾。飛螢光散影，過雁字排雲。正直三更候，應該訪道真。
你看他從舊路徑至後門外，只見那門兒半開半掩。悟空喜道：「老師父果然注意與我傳道，故此開著門也。」即曳步近前，側身進得門裡，只走到祖師寢榻之下。見祖師踡跼身軀，朝裡睡著了。悟空不敢驚動，即跪在榻前。那祖師不多時覺來，舒開兩足，口中自吟道：
「難！難！難！道最玄，莫把金丹作等閑。不遇至人傳妙訣，空言口困舌頭乾！」
悟空應聲叫道：「師父，弟子在此跪候多時。」祖師聞得聲音是悟空，即起披衣，盤坐喝道：「這猢猻，你不在前邊去睡，卻來我這後邊作甚？」悟空道：「師父昨日壇前對眾相允，教弟子三更時候，從後門裡傳我道理，故此大膽徑拜老爺榻下。」祖師聽說，十分歡喜，暗自尋思道：「這廝果然是個天地生成的，不然，何就打破我盤中之暗謎也？」悟空道：「此間更無六耳，止只弟子一人，望師父大捨慈悲，傳與我長生之道罷，永不忘恩。」祖師道：「你今有緣，我亦喜說。既識得盤中暗謎，你近前來，仔細聽之，當傳與你長生之妙道也。」悟空叩頭謝了，洗耳用心，跪於榻下。祖師云：
顯密圓通真妙訣，惜修性命無他說。都來總是精氣神，謹固牢藏休漏泄。休漏泄，體中藏，汝受吾傳道自昌。口訣記來多有益，屏除邪慾得清涼。得清涼，光皎潔，好向丹臺賞明月。月藏玉兔日藏烏，自有龜蛇相盤結。相盤結，性命堅，卻能火裡種金蓮。攢簇五行顛倒用，功完隨作佛和仙。
此時說破根源，悟空心靈福至，切切記了口訣。對祖師拜謝深恩，即出後門觀看。但見東方天色微舒白，西路金光大顯明。依舊路，轉到前門，輕輕的推開進去，坐在原寢之處，故將床鋪搖響道：「天光了，天光了，起耶！」那大眾還正睡哩，不知悟空已得了好事。當日起來打混，暗暗維持，子前午後，自己調息。
卻早過了三年，祖師復登寶座，與眾說法。談的是公案比語，論的是外像包皮。忽問：「悟空何在？」悟空近前跪下：「弟子有。」祖師道：「你這一向修些甚麼道來？」悟空道：「弟子近來法性頗通，根源亦漸堅固矣。」祖師道：「你既通法性，會得根源，已注神體，卻只是防備著三災利害。」悟空聽說，沉吟良久道：「師父之言謬矣。我嘗聞道高德隆，與天同壽；水火既濟，百病不生。卻怎麼有個『三災利害』？」祖師道：「此乃非常之道：奪天地之造化，侵日月之玄機；丹成之後，鬼神難容。雖駐顏益壽，但到了五百年後，天降雷災打你，須要見性明心，預先躲避。躲得過，壽與天齊；躲不過，就此絕命。再五百年後，天降火災燒你。這火不是天火，亦不是凡火，喚做『陰火』。自本身湧泉穴下燒起，直透泥垣宮，五臟成灰，四肢皆朽，把千年苦行，俱為虛幻。再五百年，又降風災吹你。這風不是東南西北風，不是和薰金朔風，亦不是花柳松竹風，喚做『贔風』。自顖門中吹入六腑，過丹田，穿九竅，骨肉消疏，其身自解。所以都要躲過。」
悟空聞說，毛骨悚然，叩頭禮拜道：「萬望老爺垂憫，傳與躲避三災之法，到底不敢忘恩。」祖師道：「此亦無難，只是你比他人不同，故傳不得。」悟空道：「我也頭圓頂天，足方履地，一般有九竅四肢，五臟六腑，何以比人不同？」祖師道：「你雖然像人，卻比人少腮。」原來那猴子孤拐面，凹臉尖嘴。悟空伸手一摸，笑道：「師父沒成算。我雖少腮，卻比人多這個素袋，亦可准折過也。」祖師說：「也罷，你要學那一般？有一般天罡數，該三十六般變化；有一般地煞數，該七十二般變化。」悟空道：「弟子願多裡撈摸，學一個地煞變化罷。」祖師道：「既如此，上前來，傳與你口訣。」遂附耳低言，不知說了些甚麼妙法。這猴王也是他一竅通時百竅通，當時習了口訣，自修自煉，將七十二般變化都學成了。
忽一日，祖師與眾門人在三星洞前戲玩晚景。祖師道：「悟空，事成了未曾？」悟空道：「多蒙師父海恩，弟子功果完備，已能霞舉飛昇也。」祖師道：「你試飛舉我看。」悟空弄本事，將身一聳，打了個連扯跟頭，跳離地有五六丈，踏雲霞去勾有頓飯之時，返復不上三里遠近，落在面前，扠手道：「師父，這就是飛舉騰雲了。」祖師笑道：「這個算不得騰雲，只算得爬雲而已。自古道：『神仙朝遊北海暮蒼梧。』似你這半日，去不上三里，即爬雲也還算不得哩。」悟空道：「怎麼為『朝遊北海暮蒼梧』？」祖師道：「凡騰雲之輩，早辰起自北海，遊過東海、西海、南海，復轉蒼梧。蒼梧者，卻是北海零陵之語話也。將四海之外，一日都遊遍，方算得騰雲。」悟空道：「這個卻難，卻難。」祖師道：「世上無難事，只怕有心人。」悟空聞得此言，叩頭禮拜，啟道：「師父，為人須為徹，索性捨個大慈悲，將此騰雲之法，一發傳與我罷，決不敢忘恩。」祖師道：「凡諸仙騰雲，皆跌足而起，你卻不是這般。我才見你去，連扯方才跳上。我今只就你這個勢，傳你個觔斗雲罷。」悟空又禮拜懇求，祖師卻又傳個口訣道：「這朵雲，捻著訣，念動真言，攢緊了拳，將身一抖，跳將起來，一觔斗就有十萬八千里路哩。」大眾聽說，一個個嘻嘻笑道：「悟空造化，若會這個法兒，與人家當鋪兵、送文書、遞報單，不管那裡都尋了飯吃。」師徒們天昏各歸洞府。
這一夜，悟空即運神煉法，會了觔斗雲。逐日家無拘無束，自在逍遙，此亦長生之美。
一日，春歸夏至，大眾都在松樹下會講多時。大眾道：「悟空，你是那世修來的緣法？前日老師父附耳低言，傳與你的躲三災變化之法，可都會麼？」悟空笑道：「不瞞諸兄長說，一則是師父傳授，二來也是我晝夜慇懃，那幾般兒都會了。」大眾道：「趁此良時，你試演演，讓我等看看。」悟空聞說，抖擻精神，賣弄手段道：「眾師兄請出個題目。要我變化甚麼？」大眾道：「就變棵松樹罷。」悟空捻著訣，念動咒語，搖身一變，就變做一棵松樹。真個是：
鬱鬱含煙貫四時，凌雲直上秀貞姿。全無一點妖猴像，盡是經霜耐雪枝。
大眾見了鼓掌，呵呵大笑，都道：「好猴兒，好猴兒！」不覺的嚷鬧，驚動了祖師。祖師急拽杖出門來問道：「是何人在此喧嘩？」大眾聞呼，慌忙檢束，整衣向前。悟空也現了本相，雜在叢中道：「啟上尊師：我等在此會講，更無外姓喧嘩。」祖師怒喝道：「你等大呼小叫，全不像個修行的體段！修行的人，口開神氣散，舌動是非生，如何在此嚷笑？」大眾道：「不敢瞞師父，適才孫悟空演變化耍子。教他變棵松樹，果然是棵松樹，弟子們俱稱揚喝采，故高聲驚冒尊師，望乞恕罪。」
祖師道：「你等起去。」叫：「悟空過來！我問你弄甚麼精神，變甚麼松樹？這個工夫，可好在人前賣弄？假如你見別人有，不要求他？別人見你有，必然求你。你若畏禍，卻要傳他；若不傳他，必然加害：你之性命又不可保。」悟空叩頭道：「只望師父恕罪。」祖師道：「我也不罪你，但只是你去罷。」悟空聞此言，滿眼墮淚道：「師父，教我往那裡去？」祖師道：「你從那裡來，便從那裡去就是了。」悟空頓然醒悟道：「我自東勝神洲傲來國花果山水簾洞來的。」祖師道：「你快回去，全你性命；若在此間，斷然不可。」悟空領罪，上告尊師：「我也離家有二十年矣，雖是回顧舊日兒孫，但念師父厚恩未報，不敢去。」祖師道：「那裡甚麼恩義，你只不惹禍，不牽帶我就罷了。」
悟空見沒奈何，只得拜辭，與眾相別。祖師道：「你這去，定生不良。憑你怎麼惹禍行兇，卻不許說是我的徒弟。你說出半個字來，我就知之，把你這猢猻剝皮剉骨，將神魂貶在九幽之處，教你萬劫不得翻身！」悟空道：「決不敢提起師父一字，只說是我自家會的便罷。」
悟空謝了，即抽身，捻著訣，丟個連扯，縱起觔斗雲，徑回東勝。那裡消一個時辰，早看見花果山水簾洞。美猴王自知快樂，暗暗的自稱道：
去時凡骨凡胎重，得道身輕體亦輕。舉世無人肯立志，立志修玄玄自明。當時過海波難進，今日回來甚易行。別語叮嚀還在耳，何期頃刻見東溟。
悟空按下雲頭，直至花果山，找路而走。忽聽得鶴唳猿啼：鶴唳聲沖霄漢外，猿啼悲切甚傷情。即開口叫道：「孩兒們，我來了也！」那崖下石坎邊，花草中，樹木裡，若大若小之猴，跳出千千萬萬，把個美猴王圍在當中，叩頭叫道：「大王，你好寬心，怎麼一去許久？把我們俱閃在這裡，望你誠如饑渴。近來被一妖魔在此欺虐，強要占我們水簾洞府，是我等捨死忘生，與他爭鬥。這些時，被那廝搶了我們家火，捉了許多子姪，教我們晝夜無眠，看守家業。幸得大王來了，大王若再年載不來，我等連山洞盡屬他人矣。」悟空聞說，心中大怒，道：「是甚麼妖魔，輒敢無狀？你且細細說來，待我尋他報仇。」眾猴叩頭：「告上大王：那廝自稱混世魔王，住居在直北下。」悟空道：「此間到他那裡，有多少路程？」眾猴道：「他來時雲，去時霧，或風或雨，或電或雷，我等不知有多少路。」悟空道：「既如此，你們休怕，且自頑耍，等我尋他去來。」
好猴王，將身一縱，跳起去，一路觔斗，直至北下觀看，見一座高山，真是十分險峻。好山：
筆峰挺立，曲澗深沉。筆峰挺立透空霄，曲澗深沉通地戶。兩崖花木爭奇，幾處松篁鬥翠。左邊龍，熟熟馴馴；右邊虎，平平伏伏。每見鐵牛耕，常有金錢種。幽禽睍睆聲，丹鳳朝陽立。石磷磷，波淨淨，古怪蹺蹊真惡獰。世上名山無數多，花開花謝蘩還眾。爭如此景永長存，八節四時渾不動。誠為三界坎源山，滋養五行水臟洞。
美猴王正默觀看景致，只聽得有人言語，徑自下山尋覓。原來那陡崖之前，乃是那水臟洞。洞門外有幾個小妖跳舞，見了悟空就走。悟空道：「休走！借你口中言，傳我心內事。我乃正南方花果山水簾洞洞主。你家甚麼混世鳥魔，屢次欺我兒孫，我特尋來，要與他見個上下。」
那小妖聽說，疾忙跑入洞裡報道：「大王，禍事了！」魔王道：「有甚禍事？」小妖道：「洞外有猴頭稱為花果山水簾洞洞主，他說你屢次欺他兒孫，特來尋你，見個上下哩。」魔王笑道：「我常聞得那些猴精說他有個大王，出家修行去，想是今番來了。你們見他怎生打扮？有甚器械？」小妖道：「他也沒甚麼器械，光著個頭，穿一領紅色衣，勒一條黃絛，足下踏一對烏靴，不僧不俗，又不像道士、神仙，赤手空拳，在門外叫哩。」魔王聞說：「取我披掛、兵器來。」那小妖即時取出。
那魔王穿了甲冑，綽刀在手，與眾妖出得門來，即高聲叫道：「那個是水簾洞洞主？」悟空急睜睛觀看，只見那魔王：
頭戴烏金盔，映日光明；身掛皂羅袍，迎風飄蕩。下穿著黑鐵甲，緊勒皮條；足踏著花褶靴，雄如上將。腰廣十圍，身高三丈。手執一口刀，鋒刃多明亮。稱為混世魔，磊落兇模樣。
猴王喝道：「這潑魔這般眼大，看不見老孫。」魔王見了，笑道：「你身不滿四尺，年不過三旬，手內又無兵器，怎麼大膽猖狂，要尋我見甚麼上下？」悟空罵道：「你這潑魔，原來沒眼。你量我小，要大卻也不難；你量我無兵器，我兩隻手勾著天邊月哩。你不要怕，只吃老孫一拳。」縱一縱，跳上去，劈臉就打。那魔王伸手架住道：「你這般矬矮，我這般高長；你要使拳，我要使刀。使刀就殺了你，也吃人笑。待我放下刀，與你使路拳看。」悟空道：「說得是。好漢子，走來。」那魔王丟開架子便打，這悟空鑽進去相撞相迎。他兩個拳搥腳踢，一衝一撞。原來長拳空大，短簇堅牢。那魔王被悟空掏短脅，撞了襠，幾下觔節，把他打重了。他閃過，拿起那板大的鋼刀，望悟空劈頭就砍。悟空急撤身，他砍了一個空。悟空見他兇猛，即使身外身法，拔一把毫毛，丟在口中嚼碎，望空噴去，叫一聲：「變！」即變做三、二百個小猴，週圍攢簇。
原來人得仙體，出神變化無方。不知這猴王自從了道之後，身上有八萬四千毛羽，根根能變，應物隨心。那些小猴眼乖會跳，刀來砍不著，槍去不能傷。你看他前踴後躍，鑽上去，把個魔王圍繞，抱的抱，扯的扯，鑽襠的鑽襠，扳腳的扳腳，踢打撏毛，摳眼睛，捻鼻子，擡鼓弄，直打做一個攢盤。這悟空才去奪得他的刀來，分開小猴，照頂門一下，砍為兩段。領眾殺進洞中，將那大小妖精盡皆剿滅。卻把毫毛一抖，收上身來，又見那收不上身者，卻是那魔王在水簾洞擒去的小猴。悟空道：「汝等何為到此？」約有三五十個，都含淚道：「我等因大王修仙去後，這兩年被他爭吵，把我們都攝將來。那不是我們洞中的家火？石盆、石碗都被這廝拿來也。」悟空道：「既是我們的家火，你們都搬出外去。」隨即洞裡放起火來，把那水臟洞燒得枯乾，盡歸了一體。對眾道：「汝等跟我回去。」眾猴道：「大王，我們來時，只聽得耳邊風響，虛飄飄到於此地，更不識路徑，今怎得回鄉？」悟空道：「這是他弄的個術法兒，有何難也？我如今一竅通，百竅通，我也會弄。你們都合了眼，休怕。」
好猴王，念聲咒語，駕陣狂風，雲頭落下。叫：「孩兒們睜眼。」眾猴腳躧實地，認得是家鄉，個個歡喜，都奔洞門舊路。那在洞眾猴，都一齊簇擁同入，分班序齒，禮拜猴王。安排酒果，接風賀喜，啟問降魔救子之事。悟空備細言了一遍，眾猴稱揚不盡道：「大王去到那方，不意學得這般手段。」悟空又道：「我當年別汝等，隨波逐流，飄過東洋大海，到西牛賀洲地界，徑至南贍部洲，學成人像，著此衣，穿此履，擺擺搖搖，雲遊了八九年餘，更不曾有道。又渡西洋大海，到西牛賀洲地界，訪問多時，幸遇一老祖，傳了我與天同壽的真功果，不死長生的大法門。」眾猴稱賀，都道：「萬劫難逢也！」悟空又笑道：「小的們，又喜我這一門皆有姓氏。」眾猴道：「大王姓甚？」悟空道：「我今姓孫，法名悟空。」眾猴聞說，鼓掌忻然道：「大王是老孫，我們都是二孫、三孫、細孫、小孫……一家孫、一國孫、一窩孫矣！」都來奉承老孫，大盆小碗的椰子酒、葡萄酒、仙花、仙果，真個是合家歡樂。咦！
貫通一姓身歸本，只待榮遷仙籙名。
畢竟不知怎生結果，居此界終始如何，且聽下回分解。
English
Awakening Fully to Bodhi's Subtle Truth; Cutting Off Demons and Returning to the Source, the Spirit Becomes Whole
Having received his name, the Handsome Monkey King joyfully bowed to the Patriarch Bodhi and thanked him. The Patriarch told the disciples to lead Sun Wukong beyond the second gate and teach him how to sweep, answer questions, and observe proper manners. They obeyed. Outside, Wukong bowed to his elder fellow disciples and found a place to sleep under the gallery. The next morning he learned speech and etiquette with them, discussed scriptures and the Way, practiced writing, and burned incense. Each day was the same. In spare hours he swept floors, weeded gardens, tended flowers and trees, fetched firewood, lit fires, and carried water and drinks. Nothing needed was lacking. Six or seven years slipped by in the cave.
One day the Patriarch ascended the platform, summoned the immortals, and lectured on the Great Way. Truly:
Heavenly flowers fell in showers; golden lotuses sprang from the earth. He wonderfully expounded the three vehicles and the subtle entirety of the ten thousand teachings. Slowly waving his whisk, he scattered words like pearls and jade; his voice thundered through the nine heavens. For a while he spoke of the Way, then of Chan; the three teachings joined as one, as they had been from the beginning. One illuminating word returned them to the true principle and led them to the mysterious nature beyond birth.
Listening nearby, Sun Wukong was so delighted that he scratched his ears and cheeks, grinned, and could not help dancing. The Patriarch spotted him. “Sun Wukong, why do you dance wildly among the others instead of listening?” “Your disciple listens with all his heart. When I heard your marvelous words, I was overcome with joy and danced without realizing it. Forgive me, Master.” “Since you recognize their excellence, tell me how long you have been in this cave.” “Your disciple has no idea how much time has passed. I only remember that whenever the stove had no firewood I gathered wood behind the mountain. There I found wonderful peach trees, and have eaten my fill of peaches seven times.” “That mountain is called Rotten Peach Mountain. Seven harvests mean seven years, I imagine. What would you like to learn from me now?” “Whatever you teach, honored Master. If it holds the slightest breath of the Way, I will study it.”
“The Way has 360 side paths, all capable of yielding genuine results. Which will you study?” “Whichever you choose, Master; I will obey wholeheartedly.” “What about the path of techniques?” “What does that involve?” “Summoning immortals, consulting planchettes, divining with omens and yarrow stalks: learning how to seek good fortune and avoid disaster.” “Will that make me live forever?” “No.” “Then I won't study it.”
“How about the path of the schools?” “What does that mean?” “The Confucian, Buddhist, Daoist, Yin-Yang, Mohist, and medical schools: reading scriptures, invoking the Buddha, paying homage to the true ones, and inviting sages to descend.” “Will that grant eternal life?” “Seeking eternal life that way is like building a pillar into a wall.” “Master, I'm an honest fellow; I don't understand such riddles. What does ‘building a pillar into a wall’ mean?” “When someone builds a house, he sets a supporting pillar inside the wall to make it strong. When the building falls, the pillar rots with it.” “Then that won't last either. I won't study it.”
“What about the path of stillness?” “What results does that bring?” “Abstaining from grain, cultivating purity and nonaction, meditating in silence, keeping vows of silence and fasting, sleeping or standing practices, entering deep concentration, and solitary retreat.” “Will that grant eternal life?” “It is like an unfired brick beside a kiln.” Wukong laughed. “Master, you're teasing me again. I already said I don't understand riddles. What does an unfired brick mean?” “A brick or tile molded beside a kiln has taken shape, but has not yet been tempered by water and fire. When heavy rain falls it dissolves.” “It won't endure, then. I won't study it.”
“What about the path of action?” “And what is that?” “Active disciplines: gathering yin to replenish yang, drawing bows and treading crossbows, massaging the navel and circulating breath, preparing medicines by formula, burning herbs and working the cauldron, taking red lead, refining autumn stone, and drinking women's milk.” “Will those make me immortal?” “Trying to live forever by these is like fishing for the moon in water.” “There you go again, Master. What does that mean?” “The moon is high in the sky and its reflection appears in water. You can see it, but you cannot grasp it. Your efforts come to nothing.” “I won't study that either.”
The Patriarch snapped at him, sprang from the dais with his disciplinary ruler, and pointed. “You monkey! You refuse this and reject that. What do you want?” He struck Wukong three times on the head, clasped his hands behind his back, entered the inner chambers, and shut the middle gate, leaving everyone behind. The listeners were frightened and reproached Wukong: “You brazen ape! The Master offers you teachings, and you reject them all and talk back. Now that you've offended him, who knows when he'll emerge?” All blamed and despised him. Wukong merely smiled, without a trace of anger. He had already solved the hidden riddle and kept his understanding to himself. Rather than argue, he endured in silence. The three blows to his head meant that he should remember the third watch; the Patriarch's departure with hands clasped behind his back and his closing of the middle gate meant that Wukong should enter by the back door to receive the teaching in secret.
That day Wukong stayed cheerfully with the others outside the Cave of the Slanting Moon and Three Stars, impatient for nightfall. At dusk he went to bed with them, pretended to close his eyes, and quieted his breathing. There were no watchmen or time signals in the mountain; he timed himself by regulating his breath. Near midnight he rose quietly, dressed, slipped through the front door, and stole away. Looking up, he saw:
The moon shone bright, the clear dew cold; to the eight horizons not a speck of dust.Hidden birds slept in deep trees; the source water ran with a gentle sound.Fireflies scattered points of light; passing geese wrote ranks across the clouds.It was just the third watch: time to seek the true Way.
Following the familiar path to the back door, he found it left ajar. “The Master really intends to teach me,” he thought joyfully. “That is why he left the door open.” He slipped inside and approached the Patriarch's bed. The Patriarch lay curled up, facing the wall. Wukong did not dare disturb him and knelt beside the bed. Before long the Patriarch awoke, stretched his legs, and chanted:
“Hard, hard, hard! Most mysterious is the Way; do not treat the golden elixir lightly. Unless you meet a perfect master to impart its secret, empty talk will only dry your tongue!”
Wukong answered: “Master, your disciple has been kneeling here a long time.” Recognizing his voice, the Patriarch sat up, pulled on a robe, and scolded him: “Monkey! Why aren't you sleeping out front? What brings you here?” “Yesterday before everyone you promised to teach me at the third watch, through the back door. So I boldly came to your bedside.” The Patriarch was delighted, thinking: “He really is born of heaven and earth. How else could he have deciphered my secret hint?” Wukong said: “There are no other ears here, Master, only mine. Please have great compassion and teach me how to live forever. I will never forget your kindness.” “You are destined for this, and I am glad to tell you. Since you solved my riddle, come closer and listen carefully. I shall teach you the marvelous Way of eternal life.” Wukong bowed in gratitude and knelt below the bed, listening with his whole heart. The Patriarch said:
The wondrous secret of manifest and hidden, perfection and communion: to cultivate nature and life there is no other teaching.All comes down to essence, breath, and spirit; hold them safe within and let none escape.Let none escape; conceal them in your body. Receive my teaching, and the Way will thrive in you.Remember this formula to gain its many benefits; banish wayward desires and find cool clarity.In cool clarity the light shines pure; on the elixir terrace behold the bright moon.The moon conceals the jade hare, the sun the crow; turtle and snake will entwine of themselves.When they entwine, nature and life grow strong; then you can plant a golden lotus in the fire.Gather the five elements and reverse their working; once the work is done, become Buddha or immortal as you please.
Now that the root had been revealed, understanding came to Wukong and he committed the formula carefully to memory. He bowed in gratitude, then stepped outside. The eastern sky was beginning to pale, while golden light shone in the west. He circled back by the old path, quietly opened the front door, sat down in his former sleeping place, and shook his bed. “It's daylight! Wake up!” The others still slept, unaware of his good fortune. Through the day he behaved as usual, privately maintaining the practice, regulating his breath before midnight and after noon.
Three years passed. The Patriarch again mounted his seat and spoke to the disciples, discussing parables and cases, appearances and outer coverings. Suddenly he asked: “Where is Wukong?” Wukong knelt before him. “Here, Master.” “What have you cultivated lately?” “I now understand the nature of the teaching quite well, and my foundation is growing firm.” “Since you comprehend its nature and root, you have entered the ranks of immortals. But you must guard against the three calamities.” Wukong hesitated. “Master, surely you are mistaken. I have heard that those of high attainment live as long as heaven, and when water and fire are in harmony, they suffer no illness. How can there be three calamities?” “This is an extraordinary Way. It seizes heaven and earth's creative power and steals the secrets of the sun and moon. When the elixir is complete, ghosts and spirits cannot tolerate it. Though your youth and life are prolonged, after five hundred years heaven will send a thunder calamity to strike you. You must understand your nature, illuminate your mind, and evade it in advance. If you do, you live as long as heaven; if not, you die. Five hundred years later heaven sends a fire calamity. This is neither heavenly nor ordinary fire, but ‘yin fire.’ It rises from the Bubbling Spring point beneath your feet and burns up to the Palace of the Mud Pill in your head. Your organs turn to ash, your limbs decay, and a thousand years of hard cultivation comes to nothing. After another five hundred years comes a wind calamity. It is not wind from any of the four directions, nor mild or northern wind, nor the breeze among flowers, willows, pines, or bamboo. It is called the ‘mighty wind.’ It enters through the crown of your head, blows through your six hollow organs, crosses the elixir field and nine openings, dissolves bone and flesh, and scatters your body. You must escape all three.”
Wukong shuddered and bowed: “Have mercy, Master, and teach me how to evade them. I will never forget your kindness.” “That is not difficult, but you are unlike other people, so I cannot teach you.” “I too have a round head beneath heaven and flat feet on the earth, nine openings, four limbs, and all five solid and six hollow organs. How am I different?” “You resemble a human being, but have no cheeks.” The monkey had a narrow face and protruding muzzle. He touched it and laughed: “You have forgotten something, Master. I may have fewer cheeks, but I have these extra jowls instead. They should make up for it.” “Very well. Which would you learn? The thirty-six transformations of the Heavenly Spirits, or the seventy-two transformations of the Earthly Fiends?” “I'd rather have more. Teach me the Earthly Fiends.” “Come here, then, and I'll give you the formula.” He whispered into Wukong's ear, imparting mysteries no one else could hear. With the Monkey King, opening one door opened a hundred. Once he knew the formula, he practiced alone until he mastered all seventy-two transformations.
One evening the Patriarch and his disciples enjoyed the scenery before the Cave of the Slanting Moon and Three Stars. “Wukong, have you completed your work?” “Thanks to your boundless kindness, Master, I've perfected my practice. I can rise into the clouds and fly.” “Show me.” Wukong sprang up, turned a tumbling leap, rose five or six zhang, traveled on the clouds for about the time it takes to eat a meal, and returned, having covered less than three li. He saluted: “There, Master. That is flying on clouds.” The Patriarch laughed: “That's crawling on clouds, not flying. As the saying goes, ‘An immortal visits the Northern Sea in the morning and Cangwu by night.’ In half a day you haven't even covered three li; you can barely call that crawling.” “What does visiting the Northern Sea at dawn and Cangwu at dusk mean?” “A true cloud-traveler sets out from the Northern Sea at dawn, crosses the Eastern, Western, and Southern Seas, and circles back to Cangwu. Cangwu is another name for Lingling by the Northern Sea. Traveling beyond the four seas in a day is what flying on clouds means.” “That sounds difficult!” “Nothing in the world is difficult for one who sets his mind to it.” Wukong bowed. “Master, see a good deed through to the end. In your great compassion, please teach me that art too. I will never forget it.” “Most immortals rise on clouds by stamping a foot. But I saw you leap with a tumble, so I shall teach you a somersault cloud to suit your way. Make the hand sign, recite the spell, clench your fist, shake yourself and leap. A single somersault will take you 108,000 li.” The disciples laughed: “Lucky Wukong! With that trick you could work for a pawnshop, carry letters or deliver dispatches and earn a living anywhere.” At dusk, master and disciples retired to the cave.
That night Wukong cultivated his spirit and mastered the somersault cloud. Day by day he wandered at ease, free from restraint, enjoying the beauty of eternal life.
One day, as spring gave way to summer, the disciples gathered beneath the pines to talk. “Wukong, what good karma brought you here? That day the Master whispered the method of transforming to evade the three calamities into your ear. Have you learned it all?” “To tell you the truth, brothers, partly through the Master's teaching and partly through diligent practice night and day, I've mastered all those transformations.” “Then show us while we're gathered.” Wukong sprang up eagerly: “Name something for me to become.” “A pine tree.” He made the hand sign, spoke the spell, shook himself, and turned into a pine. Truly:
Dense green boughs, mist-laden through all four seasons, tower to the clouds in handsome steadfast form.Not a trace remains of the monstrous monkey: only branches that withstand frost and snow.
They clapped and laughed: “Excellent, monkey!” Their noise brought the Patriarch out with his staff. “Who is making such a commotion?” They tidied their clothes in alarm. Wukong changed back and stood among them. “Honored Master, we were only discussing our studies. No outsiders are here.” The Patriarch shouted: “All your yelling is unworthy of practitioners! Opening your mouths scatters vital spirit; wagging your tongues brings quarrels. Why are you laughing and shouting?” “Master, Sun Wukong was demonstrating his transformations. We asked for a pine and he became one. We praised him too loudly and disturbed you. Please forgive us.”
“You may go. Wukong, come here! Why were you showing off your powers by turning into a pine? Is skill like this for display? If you see someone else has it, won't you ask him for it? If others see that you have it, they will ask you. To avoid trouble, you must teach them, but if you refuse, they will harm you. Your life will be at risk.” Wukong bowed. “Forgive me, Master.” “I won't punish you, but you must leave.” Wukong wept. “Where should I go?” “Back where you came from.” Wukong understood: “I came from Water Curtain Cave on Mount Flower-Fruit in Aolai, Eastern Superior Divine Continent.” “Go back quickly if you value your life. You cannot remain here.” Wukong admitted his fault: “I left home twenty years ago. I long to see my old children and grandchildren, but I cannot leave before repaying your kindness.” “Forget any debt to me. Just don't bring disaster on yourself or implicate me.”
Seeing there was no alternative, Wukong bowed farewell to the Patriarch and took leave of the others. The Patriarch said: “Once you leave, you're bound to cause trouble. Whatever wrongs or violence you commit, never say you're my disciple. If you breathe a word of it, I will know; I'll flay your skin, crush your bones, and cast your soul into the nine depths of darkness, never to return through ten thousand ages!” “I will never mention you, Master. I'll say I learned it all myself.”
Wukong thanked him, stepped away, made the hand sign, and leaped onto his somersault cloud, bound straight for the east. In less than an hour Mount Flower-Fruit and Water Curtain Cave came into view. The Handsome Monkey King rejoiced and murmured to himself:
When I left, my mortal flesh and bones were heavy; with the Way attained, my body has become light.None in the world will make the effort; set your heart on mysteries, and mysteries grow clear.Once the waves made crossing the sea so hard; today the journey home is easy.My master's parting warning still rings in my ears; who thought I'd see the Eastern Sea so soon?
Wukong lowered his cloud onto Mount Flower-Fruit and followed a path. He heard cranes crying high into the sky and apes calling so mournfully that his heart ached. “Children, I'm home!” From cliffs, ledges, flowers, grasses, and trees sprang thousands upon thousands of monkeys large and small. They surrounded him and bowed. “Your Majesty, you took your time! Why were you gone so long? You left us here yearning for you like people starving and thirsty. Lately a demon has been tormenting us, trying to seize Water Curtain Cave. We've fought him at the risk of our lives. He's stolen our household goods and captured many of our young, and we've had to guard our home day and night without sleep. If you had stayed away another year, even our mountain and cave would have belonged to him!” Wukong grew furious. “What demon dares do this? Tell me everything and I'll avenge you.” “He calls himself the Demon King of Havoc and lives due north.” “How far?” “He comes in clouds and goes in fog, with wind, rain, lightning, and thunder. We don't know how far he lives.” “Don't be afraid. Play here while I go find him.”
The Monkey King sprang up and somersaulted north. There he saw a mountain of imposing, rugged heights. What a mountain:
Peaks rose like brushes, winding ravines ran deep. The brushlike peaks pierced the sky; the winding ravines reached the gates of earth. Flowers and trees competed on both cliffs, and pine and bamboo vied in green at every turn. Dragons on the left were docile; tigers on the right lay peacefully. Iron oxen were often seen plowing, and gold coins were often sown. Hidden birds sang sweetly; a red phoenix stood facing the sun. Jagged stones, clear ripples, fantastic and fierce. The world's famous mountains are countless, and flowers blossom and fall in profusion. Yet none rivals this enduring scene, unchanged through eight seasonal divisions and four seasons. This was truly Mount Source of the Water Trigram in the three realms, with Water Viscera Cave nourishing the five elements.
As the Handsome Monkey King gazed, he heard voices and descended toward them. Before a sheer cliff stood Water Viscera Cave. Several little demons danced outside its gate but fled at the sight of him. “Don't run! Carry my message. I am master of Water Curtain Cave on Mount Flower-Fruit to the south. Your wretched Demon King of Havoc has repeatedly abused my children. I've come to settle the score.”
The little demons rushed in. “Your Majesty, disaster!” “What disaster?” “A monkey outside calls himself master of Water Curtain Cave on Mount Flower-Fruit. He says you've tormented his children and he's come to fight you.” The Demon King laughed: “Those monkey spirits often mentioned a king who left to seek religious training. He must have returned. What does he wear? What weapon does he carry?” “No weapon. His head is bare, he wears a red robe, a yellow sash, and black boots. He looks neither monk nor layman, neither Daoist nor immortal. He's outside empty-handed, calling for you.” “Bring me my armor and weapons.” They fetched them at once.
The Demon King put on his armor, took his sword, and came out with his followers. “Who is the master of Water Curtain Cave?” Wukong looked up and saw:
A dark gold helmet on his head, shining in the sun; a black silk robe fluttering in the wind. Black iron armor below, tightly belted with leather; patterned boots on his feet, befitting a mighty general. Ten arm spans about the waist, three zhang tall. A sword in his hand with a brilliant blade. Called the Demon King of Havoc, formidable and fierce in form.
“You wretched demon, your eyes are so large yet you can't see me!” cried the Monkey King. The demon laughed: “You aren't even four feet tall, can't be thirty years old, and carry no weapon. How dare you challenge me?” Wukong retorted: “You blind wretch! If I want to grow, that's easy. If you think I'm unarmed, know that my two hands can reach the moon at the edge of heaven. Here, take a punch!” He leaped up and struck at the demon's face. The demon blocked him. “You're short and I'm tall. If you use fists while I use a sword, people will laugh when I kill you. I'll set my sword down and box with you.” “Spoken like a real fighter. Come on!” The demon lunged, and Wukong darted inside his reach. They traded fists and kicks, charging and colliding. Long-range blows were broad but weak; close-range blows were compact and hard. Wukong struck the demon beneath the ribs and in the groin several times. Hurt, the demon sprang back, snatched up his sword, broad as a board, and chopped at Wukong's head. Wukong ducked away. Seeing the demon's ferocity, he used the art of multiplying himself: he plucked a handful of hairs, chewed them, spat them into the air, and cried “Change!” Two or three hundred little monkeys appeared around the demon.
When a person acquires an immortal body, the spirit can change without limit. Since attaining the Way, the Monkey King had 84,000 hairs, each capable of transformation at his will. The little monkeys leaped nimbly, evading swords and spears. They rushed from every side, surrounded the Demon King, hugged and dragged him, crawled between his legs, pulled his feet, kicked him, yanked his hair, poked his eyes, pinched his nose, and lifted and jostled him, until they made one writhing heap. Wukong seized his sword, parted the little monkeys, and split him in two from the crown of his head. With his troop he stormed the cave and killed every demon, large and small. He shook his hairs and drew the transformed monkeys back into his body. Those who remained were the young monkeys the demon had captured from Water Curtain Cave. “What are you doing here?” Wukong asked. Some thirty to fifty of them answered through tears: “In the two years since you left to study immortality, this demon fought us and carried us off. See our household things here? He stole our stone basins and bowls too.” “Then take everything outside.” He set the cave on fire and burned Water Viscera Cave dry. “Follow me home,” he told them. “Your Majesty, when we came here all we heard was wind in our ears, and suddenly we arrived. We don't know the way back.” “That was a magical trick. I know such tricks now too. Close your eyes, and don't be afraid.”
The Monkey King recited a spell, raised a fierce wind, and landed them on a cloud. “Open your eyes, children.” Their feet met solid ground; recognizing their home, they rejoiced and ran toward their cave. The monkeys within welcomed them, ranked themselves by age, and paid homage to their king. They laid out wine and fruit to welcome him, celebrated his return, and asked how he had defeated the demon and rescued the children. Wukong told them everything, and they praised him without end. “Where did Your Majesty learn such powers?” Wukong answered: “After leaving you, I drifted over the Eastern Sea and reached the lands across it. In Southern Jambu Continent I learned to look like a human and wear these clothes and shoes. I wandered for eight or nine years but never found the Way. Then I crossed the western ocean into Western Cattle-Gift Continent. After a long search I fortunately met an old patriarch who taught me the true art of living as long as heaven, the great path of eternal life.” “A blessing one might not meet in ten thousand ages!” they cried. Wukong laughed: “Children, here's another joy: we all have a surname now.” “What is yours?” “My surname is Sun, and my religious name Wukong.” They clapped: “Our king is Old Sun, and we're Second Suns, Third Suns, Little Suns, Young Suns—a family of Suns, a whole country and a whole den of Suns!” They served Old Sun bowls large and small of coconut and grape wine, immortal flowers and fruits. What joy for the whole family! Ah!
One surname binds them all, and he returns to his source; only his honored entry among the immortals remains.
How did it end, and what befell them in that world? Listen to the next chapter to find out.
Chapter 3
Traditional Chinese
第三回 四海千山皆拱伏 九幽十類盡除名
卻說美猴王榮歸故里，自剿了混世魔王，奪了一口大刀。逐日操演武藝，教小猴砍竹為標，削木為刀，治旗幡，打哨子，一進一退，安營下寨，頑耍多時。忽然靜坐處，思想道：「我等在此，恐作耍成真，或驚動人王，或有禽王、獸王認此犯頭，說我們操兵造反，興師來相殺，汝等都是竹竿木刀，如何對敵？須得鋒利劍戟方可。如今奈何？」眾猴聞說，個個驚恐道：「大王所見甚長，只是無處可取。」正說間，轉上四個老猴，兩個是赤尻馬猴，兩個是通背猿猴，走在面前道：「大王，若要治鋒利器械，甚是容易。」悟空道：「怎見容易？」四猴道：「我們這山向東去，有二百里水面，那廂乃傲來國界。那國界中有一王位，滿城中軍民無數，必有金銀銅鐵等匠作。大王若去那裡，或買或造些兵器，教演我等，守護山場，誠所謂保泰長久之機也。」悟空聞說，滿心歡喜道：「汝等在此頑耍，待我去來。」
好猴王，即縱觔斗雲，霎時間過了二百里水面。果見那廂有座城池，六街三市，萬戶千門，來來往往，人都在光天化日之下。悟空心中想道：「這裡定有現成的兵器，我待下去買他幾件，還不如使個神通覓他幾件倒好。」他就捻起訣來，念動咒語，向巽地上吸一口氣，呼的吹將去，便是一陣狂風，飛沙走石，好驚人也：
炮雲起處蕩乾坤，黑霧陰霾大地昏。江海波翻魚蟹怕，山林樹折虎狼奔。諸般買賣無商旅，各樣生涯不見人。殿上君王歸內院，階前文武轉衙門。千秋寶座都吹倒，五鳳高樓幌動根。
風起處，驚散了那傲來國君王，三市六街，都慌得關門閉戶，無人敢走。悟空才按下雲頭，徑闖入朝門裡，直尋到兵器館、武庫中，打開門扇看時，那裡面無數器械：刀、槍、劍、戟、斧、鉞、毛、鐮、鞭、鈀、撾、簡、弓、弩、叉、矛，件件俱備。一見甚喜道：「我一人能拿幾何？還使個分身法搬將去罷。」好猴王，即拔一把毫毛，入口嚼爛，噴將出去，念動咒語，叫聲：「變！」變做千百個小猴，都亂搬亂搶，有力的拿五七件，力小的拿三二件，盡數搬個罄淨。徑踏雲頭，弄個攝法，喚轉狂風，帶領小猴，俱回本處。
卻說那花果山大小猴兒，正在那洞門外頑耍，忽聽得風聲響處，見半空中丫丫叉叉，無邊無岸的猴精，諕得都亂跑亂躲。少時，美猴王按落雲頭，收了雲霧，將身一抖，收了毫毛，將兵器都亂堆在山前，叫道：「小的們，都來領兵器。」眾猴看時，只見悟空獨立在平陽之地，俱跑來叩頭問故。悟空將前使狂風、搬兵器，一應事說了一遍。眾猴稱謝畢，都去搶刀奪劍，撾斧爭槍，扯弓扳弩，吆吆喝喝，耍了一日。
次日，依舊排營。悟空會聚群猴，計有四萬七千餘口。早驚動滿山怪獸，都是些狼、蟲、虎、豹、麖、麂、獐、𤜱、狐、狸、獾、狢、獅、象、狻猊、猩猩、熊、鹿、野豕、山牛、羚羊、青兕、狡兒、神獒……各樣妖王，共有七十二洞，都來參拜猴王為尊。每年獻貢，四時點卯。也有隨班操演的，也有隨節徵糧的。齊齊整整，把一座花果山造得似鐵桶金城。各路妖王，又有進金鼓、進彩旗、進盔甲的，紛紛攘攘，日逐家習舞興師。
美猴王正喜間，忽對眾說道：「汝等弓弩熟諳，兵器精通，奈我這口刀著實榔槺，不遂我意，奈何？」四老猴上前啟奏道：「大王乃是仙聖，凡兵是不堪用。但不知大王水裡可能去得？」悟空道：「我自聞道之後，有七十二般地煞變化之功，觔斗雲有莫大的神通；善能隱身遯身，起法攝法。上天有路，入地有門；步日月無影，入金石無礙；水不能溺，火不能焚。那些兒去不得？」四猴道：「大王既有此神通，我們這鐵板橋下，水通東海龍宮。大王若肯下去，尋著老龍王，問他要件甚麼兵器，卻不趁心？」悟空聞言，甚喜道：「等我去來。」
好猴王，跳至橋頭，使一個閉水法，捻著訣，撲的鑽入波中，分開水路，徑入東洋海底。正行間，忽見一個巡海的夜叉，擋住問道：「那推水來的，是何神聖？說個明白，好通報迎接。」悟空道：「吾乃花果山天生聖人孫悟空，是你老龍王的緊鄰，為何不識？」那夜叉聽說，急轉水晶宮傳報道：「大王，外面有個花果山天生聖人孫悟空，口稱是大王緊鄰，將到宮也。」東海龍王敖廣即忙起身，與龍子、龍孫、蝦兵、蟹將出宮迎道：「上仙請進，請進。」直至宮裡相見，上坐獻茶畢，問道：「上仙幾時得道？授何仙術？」悟空道：「我自生身之後，出家修行，得一個無生無滅之體。近因教演兒孫，守護山洞，奈何沒件兵器。久聞賢鄰享樂瑤宮貝闕，必有多餘神器，特來告求一件。」龍王見說，不好推辭，即著鱖都司取出一把大桿刀奉上。悟空道：「老孫不會使刀，乞另賜一件。」龍王又著鮊太尉領鱔力士，擡出一桿九股叉來。悟空跳下來，接在手中，使了一路，放下道：「輕，輕，輕，又不趁手。再乞另賜一件。」龍王笑道：「上仙，你不曾看，這叉有三千六百斤重哩。」悟空道：「不趁手，不趁手。」龍王心中恐懼，又著鯾提督、鯉總兵擡出一柄畫桿方天戟。那戟有七千二百斤重。悟空見了，跑近前，接在手中，丟幾個架子，撒兩個解數，插在中間道：「也還輕，輕，輕。」老龍王一發害怕道：「上仙，我宮中只有這根戟重，再沒甚麼兵器了。」悟空笑道：「古人云：『愁海龍王沒寶』哩！你再去尋尋看，若有可意的，一一奉價。」龍王道：「委的再無。」
正說處，後面閃過龍婆、龍女道：「大王，觀看此聖，決非小可。我們這海藏中，那一塊天河定底的神珍鐵，這幾日霞光艷艷，瑞氣騰騰，敢莫是該出現，遇此聖也？」龍王道：「那是大禹治水之時，定江海淺深的一個定子，是一塊神鐵，能中何用？」龍婆道：「莫管他用不用，且送與他，憑他怎麼改造，送出宮門便了。」老龍王依言，盡向悟空說了。悟空道：「拿出來我看。」龍王搖手道：「扛不動，擡不動，須上仙親去看看。」悟空道：「在何處？你引我去。」
龍王果引導至海藏中間，忽見金光萬道。龍王指定道：「那放光的便是。」悟空撩衣上前，摸了一把，乃是一根鐵柱子，約有斗來粗，二丈有餘長。他儘力兩手撾過道：「忒粗忒長些，再短細些方可用。」說畢，那寶貝就短了幾尺，細了一圍。悟空又顛一顛道：「再細些更好。」那寶貝真個又細了幾分。悟空十分歡喜，拿出海藏看時，原來兩頭是兩個金箍，中間乃一段烏鐵。緊挨箍有鐫成的一行字，喚做：「如意金箍棒，重一萬三千五百斤。」心中暗喜道：「想必這寶貝如人意。」一邊走，一邊心思口念，手顛著道：「再短細些更妙。」拿出外面，只有二丈長短，碗口粗細。
你看他弄神通，丟開解數，打轉水晶宮裡。諕得老龍王膽戰心驚，小龍子魂飛魄散，龜鱉黿鼉皆縮頸，魚蝦鰲蟹盡藏頭。悟空將寶貝執在手中，坐在水晶宮殿上，對龍王笑道：「多謝賢鄰厚意。」龍王道：「不敢，不敢。」悟空道：「這塊鐵雖然好用，還有一說。」龍王道：「上仙還有甚說？」悟空道：「當時若無此鐵，倒也罷了；如今手中既拿著他，身上更無衣服相趁，奈何？你這裡若有披掛，索性送我一副，一總奉謝。」龍王道：「這個卻是沒有。」悟空道：「一客不犯二主。若沒有，我也定不出此門。」龍王道：「煩上仙再轉一海，或者有之。」悟空又道：「走三家不如坐一家。千萬告求一副。」龍王道：「委的沒有，如有即當奉承。」悟空道：「真個沒有？就和你試試此鐵！」龍王慌了道：「上仙，切莫動手，切莫動手，待我看舍弟處可有，當送一副。」悟空道：「令弟何在？」龍王道：「舍弟乃南海龍王敖欽、北海龍王敖順、西海龍王敖閏是也。」悟空道：「我老孫不去，不去。俗語謂『賒三不敵見二』，只望你隨高就低的送一副便了。」老龍道：「不須上仙去。我這裡有一面鐵鼓、一口金鐘，凡有緊急事，擂得鼓響，撞得鐘鳴，舍弟們就頃刻而至。」悟空道：「既是如此，快些去擂鼓撞鐘。」真個那鼉將便去撞鐘，鱉帥即來擂鼓。
少時，鐘鼓響處，果然驚動那三海龍王，須臾來到，一齊在外面會著。敖欽道：「大哥，有甚緊事，擂鼓撞鐘？」老龍道：「賢弟，不好說。有一個花果山甚麼天生聖人，早間來認我做鄰居。後要求一件兵器，獻鋼叉嫌小，奉畫戟嫌輕；將一塊天河定底神珍鐵，自己拿出手，丟了些解數。如今坐在宮中，又要索甚麼披掛。我處無有，故響鐘鳴鼓，請賢弟來。你們可有甚麼披掛，送他一副，打發出門去罷了。」敖欽聞言，大怒道：「我兄弟們點起兵拿他不是？」老龍道：「莫說拿，莫說拿。那塊鐵，挽著些兒就死，磕著些兒就亡；挨挨兒皮破，擦擦兒觔傷。」西海龍王敖閏說：「二哥不可與他動手。且只湊副披掛與他，打發他出了門，啟表奏上上天，天自誅也。」北海龍王敖順道：「說的是。我這裡有一雙藕絲步雲履哩。」西海龍王敖閏道：「我帶了一副鎖子黃金甲哩。」南海龍王敖欽道：「我有一頂鳳翅紫金冠哩。」老龍大喜，引入水晶宮相見了，以此奉上。悟空將金冠、金甲、雲履都穿戴停當，使動如意棒，一路打出去，對眾龍道：「聒噪，聒噪。」四海龍王甚是不平，一邊商議進表上奏不題。
你看這猴王，分開水道，徑回鐵板橋頭，攛將上来。只見四個老猴領著眾猴，都在橋邊等候。忽然見悟空跳出波外，身上更無一點水濕，金燦燦的走上橋來。諕得眾猴一齊跪下道：「大王好華彩耶！好華彩耶！」悟空滿面春風，高登寶座，將鐵棒豎在當中。那些猴不知好歹，都來拿那寶貝，卻便似蜻蜓撼鐵樹，分毫也不能禁動。一個個咬指伸舌道：「爺爺呀！這般重，虧你怎的拿來也！」悟空近前，舒開手，一把撾起，對眾笑道：「物各有主。這寶貝鎮於海藏中，也不知幾千百年，可可的今歲放光。龍王只認做是塊黑鐵，又喚做天河鎮底神珍。那廝每都扛擡不動，請我親去拿之。那時此寶有二丈多長，斗來粗細。被我撾他一把，意思嫌大，他就小了許多；再教小些，他又小了許多；再教小些，他又小了許多。急對天光看處，上有一行字，乃『如意金箍棒，一萬三千五百斤』。你都站開，等我再叫他變一變著。」他將那寶貝顛在手中，叫：「小！小！小！」即時就小做一個繡花針兒相似，可以揌在耳朵裡面藏下。眾猴駭然，叫道：「大王，還拿出來耍耍。」猴王真個去耳朵裡拿出，托放掌上叫：「大！大！大！」即又大做斗來粗細，二丈長短。他弄到歡喜處，跳上橋，走出洞外，將寶貝揝在手中，使一個法天像地的神通，把腰一躬，叫聲：「長！」他就長的高萬丈，頭如泰山，腰如峻嶺，眼如閃電，口似血盆，牙如劍戟；手中那棒，上抵三十三天，下至十八層地獄。把些虎豹狼蟲、滿山群怪、七十二洞妖王，都諕得磕頭禮拜，戰兢兢魄散魂飛。霎時收了法像，將寶貝還變做個繡花針兒，藏在耳內，復歸洞府。慌得那各洞妖王，都來參賀。
此時遂大開旗鼓，響振銅鑼，廣設珍饈百味，滿斟椰液萄漿，與眾飲宴多時，卻又依前教演。猴王將那四個老猴封為健將，將兩個赤尻馬猴喚做馬流二元帥，兩個通背猿猴喚做崩芭二將軍。將那安營下寨、賞罰諸事，都付與四健將維持。
他放下心，日逐騰雲駕霧，遨遊四海，行樂千山。施武藝，遍訪英豪；弄神通，廣交賢友。此時又會了個七弟兄，乃牛魔王、蛟魔王、鵬魔王、獅驼王、獼猴王、𤟹狨王，連自家美猴王七個。日逐講文論武，走斝傳觴，絃歌吹舞，朝去暮回，無般兒不樂。把那萬里之遙，只當庭闈之路；所謂點頭徑過三千里，扭腰八百有餘程。
一日，在本洞吩咐四健將安排筵宴，請六王赴飲，殺牛宰馬，祭天享地，著眾怪跳舞歡歌，俱吃得酩酊大醉。送六王出去，卻又賞𤛮大小頭目。攲在鐵板橋邊松陰之下，霎時間睡著。四健將領眾圍護，不敢高聲。只見那美猴王睡裡，見兩人拿一張批文，上有「孫悟空」三字，走近身，不容分說，套上繩，就把美猴王的魂靈兒索了去，踉踉蹌蹌，直帶到一座城邊。猴王漸覺酒醒，忽擡頭觀看，那城上有一鐵牌，牌上有三個大字，乃「幽冥界」。美猴王頓然醒悟道：「幽冥界乃閻王所居，何為到此？」那兩人道：「你今陽壽該終，我兩人領批，勾你來也。」猴王聽說，道：「我老孫超出三界外，不在五行中，已不伏他管轄，怎麼朦朧，又敢來勾我？」那兩個勾死人，只管扯扯拉拉，定要拖他進去。這猴王惱起性來，耳朵中掣出寶貝，幌一幌，碗來粗細。略舉手，把兩個勾死人打為肉醬。自解其索，丟開手，輪著棒，打入城中。諕得那牛頭鬼東躲西藏，馬面鬼南奔北跑。眾鬼卒奔上森羅殿，報著：「大王，禍事！禍事！外面有一個毛臉雷公打將來了。」
慌得那十代冥王急整衣來看，見他相貌兇惡，即排下班次，應聲高叫道：「上仙留名！上仙留名！」猴王道：「你既認不得我，怎麼差人來勾我？」十王道：「不敢，不敢。想是差人差了。」猴王道：「我本是花果山水簾洞天生聖人孫悟空。你等是甚麼官位？」十王躬身道：「我等是陰間天子十代冥王。」悟空道：「快報名來，免打。」十王道：「我等是秦廣王、初江王、宋帝王、忤官王、閻羅王、平等王、泰山王、都市王、卞城王、轉輪王。」悟空道：「汝等既登王位，乃靈顯感應之類，為何不知好歹？我老孫修仙了道，與天齊壽，超昇三界之外，跳出五行之中，為何著人拘我？」十王道：「上仙息怒。普天下同名同姓者多，敢是那勾死人錯走了也？」悟空道：「胡說！胡說！常言道：『官差吏差，來人不差。』你快取生死簿子來我看！」十王聞言，即請上殿查看。
悟空執著如意棒，徑登森羅殿上，正中間南面坐下。十王即命掌案的判官取出文簿來查。那判官不敢怠慢，便到司房裡捧出五六簿文書並十類簿子。逐一查看：臝蟲、毛蟲、羽蟲、昆蟲、鱗介之屬，俱無他名。又看到猴屬之類，原來這猴似人相，不入人名；似臝蟲，不居國界；似走獸，不伏麒麟管；似飛禽，不受鳳凰轄。另有個簿子，悟空親自檢閱，直到那「魂」字一千三百五十號上，方注著孫悟空名字，乃「天產石猴，該壽三百四十二歲，善終」。悟空道：「我也不記壽數幾何，且只消了名字便罷。取筆過來。」那判官慌忙捧筆，飽掭濃墨。悟空拿過簿子，把猴屬之類，但有名者，一概勾之。捽下簿子道：「了帳，了帳，今番不伏你管了。」一路棒，打出幽冥界。那十王不敢相近，都去翠雲宮，同拜地藏王菩薩，商量啟表，奏聞上天，不在話下。
這猴王打出城中，忽然絆著一個草紇繨，跌了個躘踵，猛的醒來，乃是南柯一夢。才覺伸腰，只聞得四健將與眾猴高叫道：「大王，吃了多少酒，睡這一夜，還不醒來？」悟空道：「睡還小可，我夢見兩個人來此勾我，把我帶到幽冥界城門之外，卻才醒悟。是我顯神通，直嚷到森羅殿，與那十王爭吵，將我們的生死簿子看了，但有我等名號，俱是我勾了，都不伏那廝所轄也。」眾猴磕頭禮謝。自此，山猴多有不老者，以陰司無名故也。
美猴王言畢前事，四健將報知各洞妖王，都來賀喜。不幾日，六個義兄弟又來拜賀，一聞銷名之故，又個個歡喜，每日聚樂不題。
卻表啟那個高天上聖大慈仁者玉皇大天尊玄穹高上帝，一日駕坐金闕雲宮靈霄寶殿，聚集文武仙卿早朝之際，忽有丘弘濟真人啟奏道：「萬歲，通明殿外有東海龍王敖廣進表，聽天尊宣詔。」玉皇傳旨：「著宣來。」敖廣宣至靈霄殿下，禮拜畢，傍有引奏仙童接上表文。玉皇從頭看過。表曰：
「水元下界東勝神洲東海小龍臣敖廣啟奏大天聖主玄穹高上帝君：近因花果山生、水簾洞住妖仙孫悟空者，欺虐小龍，強坐水宅，索兵器，施法施威；要披掛，騁兇騁勢。驚傷水族，諕走龜鼉。南海龍戰戰兢兢，西海龍悽悽慘慘，北海龍縮首歸降。臣敖廣舒身下拜，獻神珍之鐵棒，鳳翅之金冠，與那鎖子甲、步雲履，以禮送出。他仍弄武藝，顯神通，但云：『聒噪！聒噪！』果然無敵，甚為難制。臣今啟奏，伏望聖裁。懇乞天兵，收此妖孽，庶使海嶽清寧，下元安泰。奉奏。」
聖帝覽畢，傳旨：「著龍神回海，朕即遣將擒拿。」老龍王頓首謝去。
下面又有葛仙翁天師啟奏道：「萬歲，有冥司秦廣王賫奉幽冥教主地藏王菩薩表文進上。」傍有傳言玉女接上表文。玉皇亦從頭看過。表曰：
「幽冥境界，乃地之陰司。天有神而地有鬼，陰陽輪轉；禽有生而獸有死，反復雌雄。生生化化，孕女成男，此自然之數，不能易也。今有花果山水簾洞天產妖猴孫悟空，逞惡行兇，不服拘喚。弄神通，打絕九幽鬼使；恃勢力，驚傷十代慈王。大鬧森羅，強銷名號。致使猴屬之類無拘，獼猴之畜多壽；寂滅輪迴，各無生死。貧僧具表，冒瀆天威。伏乞調遣神兵，收降此妖，整理陰陽，永安地府。謹奏。」
玉皇覽畢，傳旨：「著冥君回歸地府，朕即遣將擒拿。」秦廣王亦頓首謝去。
大天尊宣眾文武仙卿，問曰：「這妖猴是幾年產育，何代出身，卻就這般有道？」一言未已，班中閃出千里眼、順風耳道：「這猴乃三百年前天產石猴。當時不以為然，不知這幾年在何方修煉成仙，降龍伏虎，強銷死籍也。」玉帝道：「那路神將下界收伏？」言未已，班中閃出太白長庚星，俯伏啟奏道：「上聖，三界中凡有九竅者，皆可修仙。奈此猴乃天地育成之體，日月孕就之身，他也頂天履地，服露餐霞，今既修成仙道，有降龍伏虎之能，與人何以異哉？臣啟陛下，可念生化之慈恩，降一道招安聖旨，把他宣來上界，授他一個大小官職，與他籍名在籙，拘束此間。若受天命，後再陞賞；若違天命，就此擒拿。一則不動眾勞師，二則收仙有道也。」玉帝聞言甚喜，道：「依卿所奏。」即著文曲星官修詔，著太白金星招安。
金星領了旨，出南天門外，按下祥雲，直至花果山水簾洞，對眾小猴道：「我乃天差天使，有聖旨在此，請你大王上界。快快報知。」洞外小猴一層層傳至洞天深處，道：「大王，外面有一老人，背著一角文書，言是上天差來的天使，有聖旨請你也。」美猴王聽得大喜，道：「我這兩日正思量要上天走走，卻就有天使來請。」叫：「快請進來。」猴王急整衣冠，門外迎接。金星徑入當中，面南立定道：「我是西方太白金星，奉玉帝招安聖旨，下界請你上天，拜受仙籙。」悟空笑道：「多感老星降臨。」教小的們安排筵宴款待。金星道：「聖旨在身，不敢久留。就請大王同往，待榮遷之後，再從容敘也。」悟空道：「承光顧，空退，空退。」即喚四健將，吩咐：「謹慎教演兒孫，待我上天去看看路，卻好帶你們上去同居住也。」四健將領諾。
這猴王與金星縱起雲頭，昇在空霄之上。正是那：
高遷上品天仙位，名列雲班寶籙中。
畢竟不知授個甚麼官爵，且聽下回分解。
English
The Four Seas and Thousand Mountains Bow Before Him; From the Nine Hells the Names of All Ten Kinds Are Erased
The Handsome Monkey King came home in triumph with the Demon King of Havoc's sword. Every day he drilled the young monkeys in arms, making them cut bamboo into spears, carve wooden swords, fashion banners, and make whistles. They practiced advances, retreats, and pitching camp, enjoying themselves for a long time. One day he sat in thought. “This play may turn serious. A human king, or king of birds or beasts, may think we're raising an army against him and attack. How can wooden swords and bamboo poles defend you? We need sharp swords and halberds. What can we do?” The monkeys were alarmed. “Your Majesty thinks ahead, but where can we find them?” Four old monkeys stepped forward, two red-rumped horse monkeys and two long-armed apes. “Weapons are easy to procure, Your Majesty.” “How?” “Two hundred li of water to the east lie the borders of Aolai. Its king rules a city full of soldiers and civilians; there must be craftsmen working gold, silver, copper, and iron. Buy or commission arms there, teach us to use them, and defend our mountain for the long term.” Wukong rejoiced. “Stay and play. I'll be back.”
The Monkey King leaped onto his somersault cloud and in an instant crossed the two hundred li of water. There stood a city with six avenues, three markets, and thousands of houses, thronged with people in broad daylight. “There must be ready-made weapons here,” he thought. “Why buy a few when I can find some by magic?” Making a hand sign and reciting a spell, he drew breath from the southeast and blew a mighty wind, flinging sand and stones. How terrifying:
Clouds like cannon smoke rose, shaking heaven and earth; black mist and darkness veiled the land.Waves rolled in rivers and seas, frightening fish and crabs; trees broke in mountain forests, sending wolves and tigers fleeing.No traders attended their merchandise; no one was seen at any occupation.The king fled from his hall to his inner court; his officials left the steps for their offices.The ancient throne blew over, and the five-phoenix tower shook to its foundations.
The wind scattered Aolai's king, and people in all the streets and markets barred their doors. Wukong descended, entered the palace gate, and found the armory. Inside lay innumerable swords, lances, halberds, axes, battleaxes, spears, sickles, whips, rakes, clubs, iron batons, bows, crossbows, forks, and pikes. “How many can I carry alone? I'll multiply myself and take them all.” He plucked hairs, chewed them, spat them out, recited a spell, and cried “Change!” Hundreds of little monkeys appeared. The strong grabbed five or seven weapons each, the smaller two or three, until the armory was empty. Wukong mounted his cloud, summoned the wind by magic, and led them home.
The monkeys at Mount Flower-Fruit were playing outside the cave when they heard the wind and saw a boundless swarm of monkeys overhead. They fled in fright. Then the Handsome Monkey King landed, dismissed his cloud, shook himself to reclaim his hairs, and heaped the weapons before the mountain. “Children, come take your arms!” Seeing Wukong standing alone on the plain, they ran up and bowed. He told them how he had raised the storm and seized the weapons. They thanked him and snatched up swords, axes, spears, bows, and crossbows, whooping and drilling all day.
The next day they resumed their formations. Wukong counted more than 47,000 monkeys. Their activities alarmed the mountain's creatures: wolves, insects, tigers, leopards, deer of every kind, foxes, raccoon dogs, badgers, lions, elephants, mythical lions, orangutans, bears, wild boars, mountain oxen, antelopes, blue rhinoceroses, cunning beasts, and divine mastiffs. The demon kings of seventy-two caves came to pay homage to the Monkey King. They offered annual tribute and reported for duty each season; some drilled with his troops, others gathered provisions. Mount Flower-Fruit became an iron fortress. Demon kings presented drums and gongs, colored flags, helmets, and armor, and daily the army trained in bustling ranks.
The Handsome Monkey King was pleased, but told the others: “You know your bows and weapons well, but this sword of mine is clumsy and doesn't suit me.” The four old monkeys said: “You are an immortal sage; mortal weapons cannot serve you. Can you travel underwater?” “Since learning the Way I've mastered the seventy-two transformations of the Earthly Fiends, and my somersault cloud has immense power. I can become invisible, escape, summon forces, and work magic. Heaven has a way in, earth a gate; I can walk through sunlight and moonlight without a shadow or through metal and stone unhindered. Water cannot drown me or fire burn me. Where couldn't I go?” “The water beneath our iron bridge connects to the Eastern Sea Dragon King's palace. Go down and ask the old Dragon King for a weapon worthy of you.” “I will!” Wukong replied delightedly.
At the bridge, the Monkey King made a water-parting sign, plunged beneath the waves, and entered the Eastern Sea. A sea-patrolling yaksha barred his way. “Who comes parting the water? Identify yourself so I can announce you.” “I am Sun Wukong, heaven-born sage of Mount Flower-Fruit, your Dragon King's close neighbor. Don't you recognize me?” The yaksha rushed to the crystal palace. “Your Majesty, Sun Wukong, heaven-born sage of Mount Flower-Fruit, calls himself your neighbor and is coming here.” The Eastern Sea Dragon King Ao Guang rose and came out with dragon sons and grandsons, shrimp soldiers and crab generals. “Come in, honored immortal!” He offered Wukong the seat of honor and tea. “When did you attain the Way? What art did you learn?” “Since birth I have practiced until my body became free of birth and death. Recently I began training my children to defend our cave, but I have no suitable weapon. I hear you enjoy the treasures of your jade and shell palace, and have come to request one.” Unable to refuse, the Dragon King had his mandarin-fish officer bring a great sword. “I don't use swords. Please give me something else.” A whitefish officer and eel strongman brought a nine-pronged fork. Wukong swung it, then set it down. “Too light. It doesn't suit me.” “But it weighs 3,600 catties!” “It doesn't suit me.” Frightened, the Dragon King had a bream admiral and carp general carry in a painted halberd weighing 7,200 catties. Wukong wielded it in several movements, planted it, and said: “Still too light.” “It's the heaviest weapon in my palace. There are no others.” “As they say, the Dragon King of the Sea never lacks treasures! Keep looking, and I'll pay for anything that suits me.” “Truly, there are none.”
The Dragon King's wife and daughters came forward. “Your Majesty, this sage is no ordinary visitor. For several days the divine iron that anchors the Milky Way at the bottom of our treasury has shone with radiant auspicious light. Perhaps it is destined to meet him.” “It's a measure used by Great Yu to gauge the depth of rivers and seas while controlling the floods. What use could he make of it?” “Give it to him, whether useful or not. Let him remake it as he likes, so he'll leave.” The Dragon King told Wukong about it. “Bring it here.” “We cannot lift or carry it. You'll have to go and see it yourself.” “Lead me there.”
In the middle of the treasury, they saw ten thousand shafts of golden light. “There it is,” said the Dragon King. Wukong lifted his robe and touched an iron pillar as thick as a bushel measure and over two zhang long. He gripped it with both hands. “Too thick and long. If only it were slimmer and shorter.” It shrank several feet and narrowed. “A little thinner still,” he said, and thinner it became. Delighted, he examined it outside: gold bands capped both ends of the black iron shaft. Beside one band were the words: “As-You-Will Gold-Banded Staff, weight 13,500 catties.” “So it answers my wishes,” he thought. As he walked, he spoke his thought aloud: “Shorter and thinner still.” By the time he came out it was two zhang long, the width of a bowl's mouth.
He swung the staff and practiced his moves through the crystal palace. The Dragon King trembled; his sons nearly fainted; turtles and tortoises drew in their necks, and fish, shrimp, and crabs hid their heads. Wukong sat with the staff in the palace hall and smiled. “Many thanks, neighbor. The iron is fine, but there's something else.” “What is it?” “Without the iron I'd have had no need; now I have it, but no clothes worthy of it. Give me a suit of armor too, and you'll have my thanks for both.” “I have none.” “I won't trouble another host. If you have none, I won't leave.” “Perhaps another sea has armor.” “Better to stay at one home than go to three. Please provide a suit.” “Truly I have none; otherwise I'd offer it.” “Then I'll test this iron on you!” “Please don't strike! Perhaps my brothers have armor to give you.” “Where are they?” “Ao Qin of the Southern Sea, Ao Shun of the Northern Sea, and Ao Run of the Western Sea.” “I'm not going elsewhere. A bird in the hand is worth two promised elsewhere.” “You need not go. When I sound my iron drum and golden bell in emergencies, they come at once.” “Then sound them!” A crocodile general struck the bell and a turtle commander beat the drum.
The other three Dragon Kings soon arrived. “What emergency calls us, elder brother?” asked Ao Qin. “A heaven-born sage from Mount Flower-Fruit came this morning claiming to be my neighbor. He demanded a weapon, found a fork too small and a halberd too light, then took the divine iron that anchors the Milky Way and swung it about. Now he sits inside demanding armor. I've summoned you because I have none. Give him a suit so we can send him away.” Ao Qin cried: “Why not muster our men and arrest him?” “His iron kills at a touch and wounds with a graze!” Ao Run replied: “Don't fight him. Let's give him armor and send him off, then petition heaven to punish him.” “I have lotus-silk cloud-walking shoes,” said Ao Shun. “I brought golden chain mail,” said Ao Run. “I have a purple-gold phoenix-winged crown,” said Ao Qin. Delighted, Ao Guang brought them in. Wukong put on crown, armor, and shoes, then fought his way out with the staff. “What a nuisance, what a nuisance!” he said to the dragons. The four kings were indignant and discussed submitting a petition to heaven.
The Monkey King parted the water and sprang onto the iron bridge. The four old monkeys and their companions waited there. Seeing him emerge utterly dry and glowing with gold, they knelt. “Your Majesty, how splendid you look!” Beaming, he sat on his throne and stood the staff in the middle. The monkeys tried to lift it, but like dragonflies shaking an iron tree they could not move it a hair's breadth. “How heavy! How did you carry it?” they cried. Wukong picked it up easily. “Every treasure has its master. It lay in the sea treasury for thousands of years, and only this year began to shine. The Dragon King thought it a lump of black iron, the divine anchor of the Milky Way. No one there could lift it, so I went to fetch it. It was more than two zhang long and thick as a bushel measure, but each time I asked it to shrink, it did. Its inscription says ‘As-You-Will Gold-Banded Staff, 13,500 catties.’ Stand back and watch.” He cried “Small! Small! Small!” and it became an embroidery needle, which he hid in his ear. “Show us again!” the astonished monkeys begged. He took it from his ear, placed it on his palm, and cried “Grow! Grow! Grow!” It became two zhang long and as thick as a bowl's mouth. Delighted, he sprang outside and invoked the magic of embodying heaven and earth. “Grow!” His body rose ten thousand zhang, head like Mount Tai, waist like a mountain ridge, eyes like lightning, mouth like a basin of blood, teeth like swords and halberds. His staff reached the thirty-third heaven above and the eighteenth hell below. Tigers, leopards, wolves, insects, mountain monsters, and the kings of seventy-two caves trembled and bowed. In an instant he returned to normal, shrank the staff to a needle, hid it in his ear, and returned to the cave. Demon kings from every cave hurried to congratulate him.
They raised flags, sounded drums and gongs, served countless dishes, and poured coconut and grape wine for a long feast. Then they resumed their drills. The Monkey King appointed the four elders his commanders: the two red-rumped horse monkeys became Marshals Ma and Liu; the two long-armed apes, Generals Beng and Ba. He entrusted them with camps, discipline, rewards, and punishments.
Free of cares, he traveled daily on clouds across the four seas and delighted in a thousand mountains. Seeking champions to test his martial skill and worthy friends to share his magic, he made six sworn brothers: the Bull Demon King, Flood Dragon Demon King, Roc Demon King, Lion-Camel King, Macaque King, and Snub-Nosed Monkey King. With the Handsome Monkey King they numbered seven. Every day they discussed literature and arms, passed cups of wine, played music, sang, and danced, coming home at night. Every pleasure was theirs. Ten thousand li felt like a walk through the family courtyard: a nod could carry them three thousand li, a turn of the waist eight hundred more.
One day he told his four commanders to prepare a feast in his cave for the six kings. They slaughtered oxen and horses, offered sacrifice to heaven and earth, and had the monsters sing and dance. Everyone drank heavily. After seeing his brothers off, he rewarded the leaders, then lay beneath a pine beside the iron bridge and fell asleep. The four commanders kept watch and would not speak aloud. In his sleep two figures approached with a warrant bearing the name “Sun Wukong.” Without explanation they put a rope around him, took hold of his soul, and led him stumbling to a city. As his drunkenness ebbed, he saw an iron sign above the gate: “Realm of Darkness.” “That is King Yama's home. Why have I come here?” “Your allotted life is over. We have a warrant to summon you.” “I've escaped the three realms and the five elements. He has no power over me! How dare you bring me here?” The two soul-catchers tried to drag him in. Furious, he drew the staff from his ear, enlarged it to a bowl's thickness, and reduced them both to pulp. He removed the rope and fought his way into the city. Ox-headed ghosts hid in every direction; horse-faced ghosts fled. The ghost soldiers rushed to the Hall of Judgment. “Your Majesties, disaster! A hairy-faced thunder god is fighting his way in!”
The ten kings of the underworld straightened their clothes and came out, saw his fierce appearance, and called in unison: “Honored immortal, tell us your name!” “If you don't know me, why send men to fetch me?” “Surely they made a mistake.” “I am Sun Wukong, heaven-born sage of Water Curtain Cave on Mount Flower-Fruit. Who are you?” “The ten kings of the underworld.” “State your names before I strike.” “We are King Qinguang, King Chujiang, King Songdi, King Wuguan, King Yama, King Pingdeng, King Taishan, King Dushi, King Biancheng, and the Wheel-Turning King.” “Kings ought to know better! I have cultivated immortality, live as long as heaven, and have passed beyond the three realms and five elements. Why seize me?” “Many people share names. Perhaps our agents took the wrong person?” “Nonsense! An official may make a mistake, but the one he sends does not. Bring me your register of life and death!” They invited him inside to inspect it.
Staff in hand, Wukong entered the Hall of Judgment and sat facing south at its center. The ten kings ordered the recording judge to bring the registers. He fetched five or six volumes and the books of the ten kinds of life. They searched among naked, furry, feathered, insect, scaled, and shelled creatures, but found no Wukong. Monkeys required a separate register: he looked human but was not listed among humans; like a naked creature but belonged to no human nation; like a beast but not subject to the qilin; like a bird but not ruled by the phoenix. Wukong examined their book himself. Under the 1,350th entry in the category “Soul” he found: “Sun Wukong, stone monkey born of heaven; destined to die peacefully at 342 years of age.” “Whatever my years, I'll strike out the name. Bring a brush.” The judge dipped a brush in dark ink. Wukong took the book and crossed out every monkey's name. “The account is settled. None of us are under your control now!” He fought his way out of the Realm of Darkness. The ten kings dared not approach. They went to the Palace of Emerald Clouds and consulted the Bodhisattva Ksitigarbha about petitioning heaven.
Leaving the city, the Monkey King tripped over a tuft of grass and awoke with a start: all had seemed a dream. As he stretched, he heard his commanders and monkeys cry: “Your Majesty, how much did you drink? You've slept all night!” “Sleeping isn't the half of it! Two men came to summon me in a dream and led me to the Realm of Darkness. I fought into the Hall of Judgment and quarreled with the ten kings. I found our names in the registers of life and death and crossed them all out. They no longer rule us!” The monkeys bowed in thanks. From that time many mountain monkeys grew old without dying, for their names were gone from the underworld's books.
The commanders told the other demon kings, who came to congratulate him. A few days later his six sworn brothers arrived to celebrate too, delighted to hear how he had erased their names. They feasted daily.
One day the holy and merciful Jade Emperor sat in the Hall of Divine Mists in the Golden Cloud Palace, attended by his civil and military immortals. The Perfected Master Qiu Hongji announced: “Your Majesty, Ao Guang, Dragon King of the Eastern Sea, has a petition at the Hall of Pervading Light and awaits your summons.” “Admit him.” Ao Guang entered, bowed, and gave his petition to a celestial attendant. The Jade Emperor read it from beginning to end:
“Your servant Ao Guang, lesser dragon of the Eastern Sea of Eastern Superior Divine Continent, in the watery lower realm, petitions the supreme lord of heaven: The demon immortal Sun Wukong, born on Mount Flower-Fruit and dwelling in Water Curtain Cave, recently bullied your humble servant. He took possession of my watery palace and demanded a weapon, displaying fearsome magic; then demanded armor, threatening violence. He frightened our water creatures and scattered turtles and crocodiles. The Southern Sea Dragon trembled, the Western Sea Dragon despaired, and the Northern Sea Dragon surrendered. I bowed low and presented the divine iron staff, phoenix-winged gold crown, chain mail, and cloud-walking shoes, and courteously escorted him out. Even then he displayed his martial arts and powers, saying, ‘What a nuisance!’ He is indeed invincible and hard to restrain. I beg your sacred judgment: send heavenly troops to seize this monster and restore peace to seas and mountains and security to the lower world. Respectfully submitted.”
The Jade Emperor decreed: “Let the Dragon King return to the sea. I shall send a general to capture him.” Ao Guang bowed and withdrew.
The immortal Master Ge announced: “Your Majesty, King Qinguang of the underworld bears a petition from its lord, the Bodhisattva Ksitigarbha.” A celestial maiden handed up the petition, and the Jade Emperor read it:
“The realm of darkness governs the earth's dead. Heaven has spirits and earth has ghosts, and yin and yang revolve; birds are born and beasts die, male and female succeed each other. Life begets life: girls and boys take form in the womb. Such is the unchanging order of nature. Yet the heaven-born demon monkey Sun Wukong of Water Curtain Cave on Mount Flower-Fruit has acted viciously, refusing our summons. By magic he killed the ghost messengers of the nine depths; trusting his strength, he terrorized the ten merciful kings. He stormed the Hall of Judgment and erased names by force. Monkeys are no longer under our authority; many now live unnaturally long, outside the round of death and rebirth. Your humble monk dares trouble your heavenly majesty with this petition. Send divine soldiers to subdue the demon, restore yin and yang, and secure the underworld forever. Respectfully submitted.”
The Jade Emperor decreed: “Let the king return to the underworld. I shall send a general to capture him.” King Qinguang bowed and withdrew.
The Jade Emperor asked his ministers: “When was this demon monkey born? How could he have acquired such powers?” Far-Seeing Eyes and Wind-Hearing Ears came forward. “He is the stone monkey born of heaven three hundred years ago. We thought nothing of him then. Somewhere in recent years he has become an immortal, subdued dragons and tigers, and erased names from the death registers.” “Which general will go down and capture him?” The Gold Star of Venus bowed. “Holy Majesty, anyone with nine openings can cultivate immortality. This monkey was formed by heaven and earth, nurtured by sun and moon. He lives beneath heaven on earth and feeds on dew and mist. Since he has attained the immortal Way and can subdue dragons and tigers, how is he unlike a human? Out of compassion for life, send an edict inviting him to heaven and grant him some official post, great or small. Enter his name on our rolls and keep him here under supervision. Reward him further if he obeys heaven; capture him if he defies it. That spares us the toil of mobilizing troops and gains us a capable immortal.” The Jade Emperor approved, ordered the Star of Literature to draft an edict, and sent the Gold Star of Venus to summon Wukong.
The Gold Star descended on an auspicious cloud to Water Curtain Cave. “I am a heavenly envoy bearing an edict inviting your king to heaven. Tell him at once.” The monkeys relayed the message inward. “Your Majesty, an old man outside has a document and says he's a messenger from heaven, inviting you there.” The Handsome Monkey King rejoiced. “I was just thinking of visiting heaven. Invite him in!” He dressed and greeted his guest outside. The Gold Star stood facing south and said: “I am the Gold Star of Venus, sent by the Jade Emperor to invite you to heaven and enter you among the immortals.” “Thank you for coming,” Wukong said, ordering a feast. “I carry an imperial edict and cannot linger. Come with me; once you have been promoted, we can talk at leisure.” “Forgive this empty welcome,” Wukong said. He told his commanders: “Train the children carefully. I'll go inspect heaven and later bring you to live with me.” They agreed.
The Monkey King and the Gold Star mounted clouds and rose into the heavens. As the verse says:
Promoted to the rank of high celestial immortal, his name entered the precious register of heaven's court.
What position would he receive? Listen to the next chapter to find out.
Chapter 4
Traditional Chinese
第四回 官封弼馬心何足 名注齊天意未寧
那太白金星與美猴王同出了洞天深處，一齊駕雲而起。原來悟空觔斗雲比眾不同，十分快疾，把個金星撇在腦後，先至南天門外。正欲收雲前進，被增長天王領著龐、劉、苟、畢、鄧、辛、張、陶一路大力天丁，槍刀劍戟，擋住天門，不肯放進。猴王道：「這個金星老兒乃奸詐之徒，既請老孫，如何教人動刀動槍，阻塞門路？」正嚷間，金星倏到。悟空就覿面發狠道：「你這老兒，怎麼哄我？被你說奉玉帝招安旨意來請，卻怎麼教這些人阻住天門，不放老孫進去？」金星笑道：「大王息怒。你自來未曾到此天堂，卻又無名，眾天丁又與你素不相識，他怎肯放你擅入？等如今見了天尊，授了仙籙，注了官名，向後隨你出入，誰復擋也？」悟空道：「這等說，也罷，我不進去了。」金星又用手扯住道：「你還同我進去。」
將近天門，金星高叫道：「那天門天將、大小吏兵，放開路者。此乃下界仙人，我奉玉帝聖旨，宣他來也。」那增長天王與眾天丁俱才斂兵退避。猴王始信其言，同金星緩步入裡觀看。真個是：
初登上界，乍入天堂。金光萬道滾紅霓，瑞氣千條噴紫霧。只見那南天門，碧沉沉，琉璃造就；明幌幌，寶玉粧成。兩邊擺數十員鎮天元帥，一員員頂梁靠柱，持銑擁旄；四下列十數個金甲神人，一個個執戟懸鞭，持刀仗劍。外廂猶可，入內驚人：裡壁廂有幾根大柱，柱上纏繞著金鱗耀日赤鬚龍；又有幾座長橋，橋上盤旋著彩羽凌空丹頂鳳。明霞幌幌映天光，碧霧濛濛遮斗口。這天上有三十三座天宮，乃遣雲宮、毘沙宮、五明宮、太陽宮、花樂宮，……一宮宮脊吞金穩獸；又有七十二重寶殿，乃朝會殿、凌虛殿、寶光殿、天王殿、靈官殿，……一殿殿柱列玉麒麟。壽星臺上，有千千年不卸的名花；煉藥爐邊，有萬萬載常青的繡草。又至那朝聖樓前，絳紗衣，星辰燦爛；芙蓉冠，金璧輝煌。玉簪珠履，紫綬金章。金鐘撞動，三曹神表進丹墀；天鼓鳴時，萬聖朝王參玉帝。又至那靈霄寶殿，金釘攢玉戶，彩鳳舞朱門。復道迴廊，處處玲瓏剔透；三簷四簇，層層龍鳳翱翔。上面有個紫巍巍，明幌幌，圓丟丟，亮灼灼，大金葫蘆頂。下面有天妃懸掌扇，玉女捧仙巾，惡狠狠掌朝的天將，氣昂昂護駕的仙卿。正中間，琉璃盤內，放許多重重疊疊太乙丹；瑪瑙瓶中，插幾枝彎彎曲曲珊瑚樹。正是天宮異物般般有，世上如他件件無。金闕銀鑾並紫府，琪花瑤草暨瓊葩。朝王玉兔壇邊過，參聖金烏著底飛。猴王有分來天境，不墮人間點污泥。
太白金星領著美猴王，到於靈霄殿外，不等宣詔，直至御前，朝上禮拜。悟空挺身在傍，且不朝禮，但側耳以聽金星啟奏。金星奏道：「臣領聖旨，已宣妖仙到了。」玉帝垂簾問曰：「那個是妖仙？」悟空卻才躬身答應道：「老孫便是。」仙卿們都大驚失色道：「這個野猴，怎麼不拜伏參見，輒敢這等答應道：『老孫便是。』卻該死了，該死了。」玉帝傳旨道：「那孫悟空乃下界妖仙，初得人身，不知朝禮，且姑恕罪。」眾仙卿叫聲：「謝恩。」猴王卻才朝上唱個大喏。玉帝宣文選武選仙卿，看那處少甚官職，著孫悟空去除授。傍邊轉過武曲星君啟奏道：「天宮裡各宮各殿，各方各處，都不少官，只是御馬監缺個正堂管事。」玉帝傳旨道：「就除他做個弼馬溫罷。」眾臣叫謝恩，他也只朝上唱個大喏。玉帝又差木德星官送他去御馬監到任。
當時猴王歡歡喜喜，與木德星官徑去到任。事畢，木德星官回宮。他在監裡，會聚了監丞、監副、典簿、力士、大小官員人等，查明本監事務，止有天馬千匹。乃是：
驊騮騏驥，騄駬纖離；龍媒紫燕，挾翼驌驦；駃騠銀騔，騕褭飛黃；騊駼翻羽，赤兔超光；踰輝彌景，騰霧勝黃；追風絕地，飛𦑭奔霄；逸飄赤電，銅爵浮雲；驄瓏虎𩤲，絕塵紫鱗；……四極大宛，八駿九逸，千里絕群。此等良馬，一個個嘶風逐電精神壯，踏霧登雲氣力長。
這猴王查看了文簿，點明了馬數。本監中典簿管徵備草料；力士官管刷洗馬匹、扎草、飲水、煮料；監丞、監副輔佐催辦。弼馬晝夜不睡，滋養馬匹。日間舞弄猶可，夜間看管慇懃：但是馬睡的，趕起來吃草；走的，捉將來靠槽。那些天馬見了他，泯耳攢蹄。倒養得肉肥膘滿。不覺的半月有餘。
一朝閑暇，眾監官都安排酒席，一則與他接風，二則與他賀喜。正在歡飲之間，猴王忽停杯問曰：「我這弼馬溫是個甚麼官銜？」眾曰：「官名就是此了。」又問：「此官是個幾品？」眾道：「沒有品從。」猴王道：「沒品，想是大之極也？」眾道：「不大，不大，只喚做未入流。」猴王道：「怎麼叫做『未入流』？」眾道：「末等。這樣官兒最低最小，只可與他看馬。似堂尊到任之後，這等慇懃，喂得馬肥，只落得道聲『好』字；如稍有些尪羸，還要見責；再十分傷損，還要罰贖問罪。」猴王聞此，不覺心頭火起，咬牙大怒道：「這般藐視老孫！老孫在那花果山稱王稱祖，怎麼哄我來替他養馬？養馬者，乃後生小輩下賤之役，豈是待我的？不做他，不做他，我將去也。」忽喇的一聲，把公案推倒，耳中取出寶貝，幌一幌，碗來粗細，一路解數，直打出御馬監，徑至南天門。眾天丁知他受了仙籙，乃是個弼馬溫，不敢阻當，讓他打出天門去了。
須臾，按落雲頭，回至花果山上。只見那四健將與各洞妖王，在那裡操演兵卒。這猴王厲聲高叫道：「小的們，老孫來了。」一群猴都來叩頭，迎接進洞天深處，請猴王高登寶位，一壁廂辦酒接風。都道：「恭喜大王，上界去十數年，想必得意榮歸也？」猴王道：「我才半月有餘，那裡有十數年？」眾猴道：「大王，你在天上不覺時辰。天上一日，就是下界一年哩。請問大王，官居何職？」猴王搖手道：「不好說，不好說，活活的羞殺人。那玉帝不會用人，他見老孫這般模樣，封我做個甚麼『弼馬溫』，原來是與他養馬，未入流品之類。我初到任時不知，只在御馬監中頑耍。及今日問我同寮，始知是這等卑賤。老孫心中大惱，推倒席面，不受官銜，因此走下來了。」眾猴道：「來得好，來得好。大王在這福地洞天之處為王，多少尊重快樂，怎麼肯去與他做馬夫？」教小的們快辦酒來，與大王釋悶。
正飲酒歡會間，有人來報道：「大王，門外有兩個獨角鬼王，要見大王。」猴王道：「教他進來。」那鬼王整衣跑入洞中，倒身下拜。美猴王問他：「你見我何幹？」鬼王道：「久聞大王招賢，無由得見；今見大王授了天籙，得意榮歸，特獻赭黃袍一件，與大王稱慶。肯不棄鄙賤，收納小人，亦得效犬馬之勞。」猴王大喜，將赭黃袍穿起。眾等欣然排班朝拜。即將鬼王封為前部總督先鋒。鬼王謝恩畢，復啟道：「大王在天許久，所授何職？」猴王道：「玉帝輕賢，封我做個甚麼『弼馬溫』。」鬼王聽言，又奏道：「大王有此神通，如何與他養馬？就做個齊天大聖，有何不可？」猴王聞說，歡喜不勝，連道幾個「好！好！好！」教四健將：「就替我快置個旌旗，旗上寫『齊天大聖』四大字，立竿張掛。自此以後，只稱我為齊天大聖，不許再稱大王。亦可傳與各洞妖王，一體知悉。」此不在話下。
卻說那玉帝次日設朝，只見張天師引御馬監監丞、監副在丹墀下拜奏道：「萬歲，新任弼馬溫孫悟空，因嫌官小，昨日反下天宮去了。」正說間，又見南天門外增長天王領眾天丁，亦奏道：「弼馬溫不知何故，走出天門去了。」玉帝聞言，即傳旨：「著兩路神元，各歸本職。朕遣天兵，擒拿此怪。」班部中閃上托塔李天王與哪吒三太子，越班奏上道：「萬歲，微臣不才，請旨降此妖怪。」玉帝大喜，即封托塔天王李靖為降魔大元帥，哪吒三太子為三壇海會大神，即刻興師下界。
李天王與哪吒叩頭謝辭，徑至本宮，點起三軍，帥眾頭目，著巨靈神為先鋒，魚肚將掠後，藥叉將催兵。一霎時出南天門外，徑來到花果山，選平陽處安了營寨，傳令教巨靈神挑戰。巨靈神得令，結束整齊，掄著宣花斧，到了水簾洞外。只見小洞門外許多妖魔，都是些狼蟲虎豹之類，丫丫叉叉，掄槍舞劍，在那裡跳鬥咆哮。這巨靈神喝道：「那業畜！快早去報與弼馬溫知道：吾乃上天大將，奉玉帝旨意，到此收伏；教他早早出來受降，免致汝等皆傷殘也。」那些妖怪奔奔波波，傳報洞中道：「禍事了！禍事了！」猴王問：「有甚禍事？」眾妖道：「門外有一員天將，口稱大聖官銜，道奉玉帝聖旨，來此收伏。教早早出去受降，免傷我等性命。」猴王聽說，教：「取我披掛來。」就戴上紫金冠，貫上黃金甲，登上步雲鞋，手執如意金箍棒，領眾出門，擺開陣勢。這巨靈神睜睛觀看，真好猴王：
身穿金甲亮堂堂，頭戴金冠光映映。手舉金箍棒一根，足踏雲鞋皆相稱。一雙怪眼似明星，兩耳過肩查又硬。挺挺身才變化多，聲音響喨如鐘磬。尖嘴咨牙弼馬溫，心高要做齊天聖。
巨靈神厲聲高叫道：「那潑猴！你認得我麼？」大聖聽言，急問道：「你是那路毛神？老孫不曾會你，你快報名來。」巨靈神道：「我把你那欺心的猢猻！你是認不得我。我乃高上神霄托塔李天王部下先鋒巨靈天將，今奉玉帝聖旨，到此收降你。你快卸了裝束，歸順天恩，免得這滿山諸畜遭誅；若道半個不字，教你頃刻化為齏粉。」猴王聽說，心中大怒道：「潑毛神！休誇大口，少弄長舌。我本待一棒打死你，恐無人去報信。且留你性命，快早回天，對玉皇說：他甚不用賢。老孫有無窮的本事，為何教我替他養馬？你看我這旌旗上字號，若依此字號陞官，我就不動刀兵，自然的天地清泰；如若不依，時間就打上靈霄寶殿，教他龍床定坐不成。」這巨靈神聞此言，急睜睛迎風觀看，果見門外豎一高竿，竿上有旌旗一面，上寫著「齊天大聖」四大字。巨靈神冷笑三聲道：「這潑猴，這等不知人事，輒敢無狀，你就要做齊天大聖。好好的吃吾一斧。」劈頭就砍將去。那猴王正是會家不忙，將金箍棒應手相迎。這一場好殺：
棒名如意，斧號宣花。他兩個乍相逢，不知深淺，斧和棒，左右交加。一個暗藏神妙，一個大口稱誇。使動法，噴雲曖霧；展開手，播土揚沙。天將神通就有道，猴王變化實無涯。棒舉卻如龍戲水，斧來猶似鳳穿花。巨靈名望傳天下，原來本事不如他：大聖輕輕掄鐵棒，著頭一下滿身麻。
巨靈神抵敵他不住，被猴王劈頭一棒，慌忙將斧架隔，扢扠的一聲，把個斧柄打做兩截，急撤身敗陣逃生。猴王笑道：「膿包，膿包。我已饒了你，你快去報信，快去報信。」
巨靈神回至營門，徑見托塔天王，忙哈哈跪下道：「弼馬溫果是神通廣大，末將戰他不得，敗陣回來請罪。」李天王發怒道：「這廝剉吾銳氣，推出斬之！」傍邊閃出哪吒太子拜告：「父王息怒，且恕巨靈之罪。待孩兒出師一遭，便知深淺。」天王聽諫，且教回營待罪管事。
這哪吒太子甲冑齊整，跳出營盤，撞至水簾洞外。那悟空正來收兵，見哪吒來的勇猛。好太子：
總角才遮顖，披毛未蓋肩。神奇多敏悟，骨秀更清妍。誠為天上麒麟子，果是煙霞彩鳳仙。龍種自然非俗相，妙齡端不類塵凡。身帶六般神器械，飛騰變化廣無邊。今受玉皇金口詔，敕封海會號三壇。
悟空迎近前來問曰：「你是誰家小哥？闖近吾門，有何事幹？」哪吒喝道：「潑妖猴！豈不認得我？我乃托塔天王三太子哪吒是也，今奉玉帝欽差，至此捉你。」悟空笑道：「小太子，你的嬭牙尚未退，胎毛尚未乾，怎敢說這般大話？我且留你的性命，不打你。你只看我旌旗上是甚麼字號，拜上玉帝：是這般官銜，再也不須動眾，我自皈依；若是不遂我心，定要打上靈霄寶殿。」哪吒擡頭看處，乃「齊天大聖」四字。哪吒道：「這妖猴能有多大神通，就敢稱此名號？不要怕，吃吾一劍。」悟空道：「我只站下不動，任你砍幾劍罷。」那哪吒奮怒，大喝一聲，叫：「變！」即變做三頭六臂，惡狠狠，手持著六般兵器，乃是斬妖劍、砍妖刀、縛妖索、降妖杵、繡毬兒、火輪兒，丫丫叉叉，撲面來打。悟空見了，心驚道：「這小哥倒也會弄些手段。莫無禮，看我神通。」好大聖，喝聲：「變！」也變做三頭六臂；把金箍棒幌一幌，也變作三條。六隻手拿著三條棒架住。這場鬥，真個是地動山搖，好殺也：
六臂哪吒太子，天生美石猴王，相逢真對手，正遇本源流。那一個蒙差來下界，這一個欺心鬧斗牛。斬妖寶劍鋒芒快，砍妖刀狠鬼神愁；縛妖索子如飛蟒，降妖大杵似狼頭；火輪掣電烘烘艷，往往來來滾繡毬。大聖三條如意棒，前遮後擋運機謀。苦爭數合無高下，太子心中不肯休。把那六件兵器多教變，百千萬億照頭丟。猴王不懼呵呵笑，鐵棒翻騰自運籌。以一化千千化萬，滿空亂舞賽飛虯。諕得各洞妖王都閉戶，遍山鬼怪盡藏頭。神兵怒氣雲慘慘，金箍鐵棒響颼颼。那壁廂，天丁吶喊人人怕；這壁廂，猴怪搖旗個個憂。發狠兩家齊鬥勇，不知那個剛強那個柔。
三太子與悟空各騁神威，鬥了個三十回合。那太子六般兵，變做千千萬萬；孫悟空金箍棒，變作萬萬千千。半空中似雨點流星，不分勝負。
原來悟空手疾眼快，正在那混亂之時，他拔下一根毫毛，叫聲：「變！」就變做他的本相，手挺著棒，演著哪吒；他的真身，卻一縱，趕至哪吒腦後，著左膊上一棒打來。哪吒正使法間，聽得棒頭風響，急躲閃時，不能措手，被他著了一下，負痛逃走。收了法，把六件兵器依舊歸身，敗陣而回。
那陣上李天王早已看見，急欲提兵助戰，不覺太子倏至面前，戰兢兢報道：「父王，弼馬溫真個有本事，孩兒這般法力，也戰他不過，已被他打傷膊也。」天王大驚失色道：「這廝恁的神通，如何取勝？」太子道：「他洞門外豎一竿旗，上寫『齊天大聖』四字。親口誇稱，教玉帝就封他做齊天大聖，萬事俱休；若還不是此號，定要打上靈霄寶殿哩。」天王道：「既然如此，且不要與他相持，且去上界，將此言回奏，再多遣天兵，圍捉這廝，未為遲也。」太子負痛，不能復戰，故同天王回天啟奏不題。
你看那猴王得勝歸山，那七十二洞妖王與那六弟兄，俱來賀喜，在洞天福地，飲樂無比。他卻對六弟兄說：「小弟既稱齊天大聖，你們亦可以大聖稱之。」內有牛魔王忽然高叫道：「賢弟言之有理，我即稱做平天大聖。」蛟魔王道：「我稱做覆海大聖。」鵬魔王道：「我稱混天大聖。」獅狔王道：「我稱移山大聖。」獼猴王道：「我稱通風大聖。」𤟹狨王道：「我稱驅神大聖。」此時七大聖自作自為，自稱自號，耍樂一日，各散訖。
卻說那李天王與三太子領著眾將，直至靈霄寶殿，啟奏道：「臣等奉聖旨出師下界，收伏妖仙孫悟空，不期他神通廣大，不能取勝，仍望萬歲添兵剿除。」玉帝道：「諒一妖猴，有多少本事，還要添兵？」太子又近前奏道：「望萬歲赦臣死罪。那妖猴使一條鐵棒，先敗了巨靈神，又打傷臣臂膊。洞門外立一竿旗，上書『齊天大聖』四字。道是封他這官職，即便休兵來投；若不是此官，還要打上靈霄寶殿也。」玉帝聞言，驚訝道：「這妖猴何敢這般狂妄？著眾將即刻誅之。」
正說間，班部中又閃出太白金星，奏道：「那妖猴只知出言，不知大小。欲加兵與他爭鬥，想一時不能收伏，反又勞師。不若萬歲大捨恩慈，還降招安旨意，就教他做個齊天大聖。只是加他個空銜，有官無祿便了。」玉帝道：「怎麼喚做『有官無祿』？」金星道：「名是齊天大聖，只不與他事管，不與他俸祿，且養在天壤之間，收他的邪心，使不生狂妄，庶乾坤安靖，海宇得清寧也。」玉帝聞言道：「依卿所奏。」即命降了詔書，仍著金星領去。
金星復出南天門，直至花果山水簾洞外觀看。這番比前不同，威風凜凜，殺氣森森，各樣妖精，無般不有。一個個都執劍拈槍，拿刀弄杖的在那裡咆哮跳躍。一見金星，皆上前動手。金星道：「那眾頭目來，累你去報你大聖知之：吾乃上帝遣來天使，有聖旨在此請他。」眾妖即跑入報道：「外面有一老者，他說是上界天使，有旨意請你。」悟空道：「來得好，來得好。想是前番來的那太白金星。那次請我上界，雖是官爵不堪，卻也天上走了一次，認得那天門內外之路。今番又來，定有好意。」教眾頭目大開旗鼓，擺隊迎接。大聖即帶引群猴，頂冠貫甲，甲上罩了赭黃袍，足踏雲履，急出洞門，躬身施禮，高叫道：「老星請進，恕我失迎之罪。」
金星趨步向前，徑入洞內，面南立著道：「今告大聖：前者因大聖嫌惡官小，躲離御馬監，當有本監中大小官員奏了玉帝。玉帝傳旨道：『凡授官職，皆由卑而尊，為何嫌小？』即有李天王領哪吒下界取戰。不知大聖神通，故遭敗北，回天奏道：『大聖立一竿旗，要做齊天大聖。眾武將還要支吾，是老漢力為大聖冒罪奏聞，免興師旅，請大王授籙。玉帝准奏，因此來請。」悟空笑道：「前番動勞，今又蒙愛，多謝，多謝！但不知上天可與我齊天大聖之官銜也？」金星道：「老漢以此銜奏准，方敢領旨而來；如有不遂，只坐罪老漢便是。」
悟空大喜，懇留飲宴不肯，遂與金星縱著祥雲，到南天門外。那些天丁天將都拱手相迎。徑入靈霄殿下。金星拜奏道：「臣奉詔宣弼馬溫孫悟空已到。」玉帝道：「那孫悟空過來，今宣你做個齊天大聖，官品極矣，但切不可胡為。」這猴亦止朝上唱個喏，道聲「謝恩」。玉帝即命工幹官張、魯二班，在蟠桃園右首，起一座齊天大聖府，府內設個二司：一名安靜司，一名寧神司。司俱有仙吏，左右扶持。又差五斗星君送悟空去到任，外賜御酒二瓶，金花十朵，著他安心定志，再勿胡為。
那猴王信受奉行，即日與五斗星君到府，打開酒瓶，同眾盡飲。送星官回轉本宮，他才遂心滿意，喜地歡天，在於天宮快樂，無掛無礙。正是：
仙名永注長生籙，不墮輪迴萬古傳。
畢竟不知向後如何，且聽下回分解。
English
Appointed Keeper of the Horses, He Is Not Content; Named Great Sage Equal to Heaven, His Heart Is Still Unsettled
The Gold Star of Venus and the Handsome Monkey King left the cave and mounted clouds. Wukong's somersault cloud was exceptionally fast; he left the Gold Star behind and reached the Southern Gate of Heaven first. The Heavenly King of Increase and eight mighty celestial guards—Pang, Liu, Gou, Bi, Deng, Xin, Zhang, and Tao—blocked him with weapons. “That Gold Star is a fraud!” Wukong cried. “He invited me here, yet has soldiers bar my way.” The Gold Star arrived to find Wukong furious. “You tricked me! You said the Jade Emperor invited me, but these men won't let me in!” “Calm yourself, Your Majesty. You have never visited heaven and your name is not on its rolls. The guards don't know you. Once the Emperor enters your name and appoints you, no one will bar your way again.” “In that case I won't go in.” The Gold Star caught his arm. “Come with me.”
At the gate the Gold Star called: “Guards and officers, make way! This immortal from below comes at the Jade Emperor's command.” The Heavenly King of Increase and his men lowered their weapons. Now Wukong believed his escort and entered slowly beside him. And this is what he saw:
He had just entered the upper world, newly arrived in heaven. Ten thousand golden rays rippled through red rainbows, and a thousand streams of auspicious breath rose in purple mist. The Southern Gate was fashioned of deep blue glass and brilliant jade. On either side stood dozens of marshals guarding heaven, holding axes and banners; around it stood armored gods bearing halberds, whips, swords, and knives. If the exterior was splendid, the interior was astonishing: dragons with golden scales and red whiskers wound around great pillars; phoenixes with crimson crests and colored wings hovered above long bridges. Bright rosy clouds reflected heavenly light; blue mists veiled the Dipper. There were thirty-three celestial palaces, including Cloud-Dispatch Palace, Vaishravana Palace, Five Lights Palace, Sun Palace, and Flower Music Palace, each crowned with golden beasts upon its roof; and seventy-two jeweled halls, including Court Audience Hall, Soaring Void Hall, Precious Radiance Hall, Heavenly Kings Hall, and Divine Officers Hall, each with jade qilins along its pillars. On the Longevity Star's Terrace, flowers bloomed for thousands of years without shedding; beside the medicine furnace embroidered grass stayed green for ages. Before the Tower of Sacred Audience stood officials in crimson gauze bright with stars, lotus crowns shining with gold and jade, jade hairpins and pearl-studded shoes, purple ribbons and gold seals. When the golden bell rang, gods of the three administrations presented petitions at the vermilion steps; when the heavenly drum sounded, ten thousand holy beings came to court before the Jade Emperor. In the Hall of Divine Mists, golden studs ornamented jade doors and colored phoenixes danced on red gates. Covered passages and winding galleries gleamed on every side; tiered eaves were carved with soaring dragons and phoenixes. High above glittered a great round golden gourd-shaped dome. Below, heavenly consorts held feather fans, jade maidens bore immortal towels, fierce celestial generals oversaw the court, and proud ministers guarded the throne. In the center, layers of Supreme Unity elixir lay in a glass dish, and twisted coral branches stood in an agate vase. Heaven had wonders of every sort, each unknown on earth: golden towers, silver halls, purple mansions, jade grasses, and jeweled flowers. Jade rabbits crossed the altar before the King; golden crows flew low by the sacred court. Fate brought the Monkey King here, rather than down into the mud of the human world.
The Gold Star led the Handsome Monkey King into the Hall of Divine Mists and bowed before the throne without waiting for a summons. Wukong stood beside him without bowing. “I have brought the demon immortal as commanded,” said the Gold Star. “Which one is he?” asked the Jade Emperor. Wukong merely leaned forward. “That would be me.” The ministers gasped: “This wild monkey doesn't bow, but answers as familiarly as that! He deserves death.” “He is an immortal from below, newly arrived in human form and ignorant of court etiquette. Forgive him for now,” said the Jade Emperor. The ministers thanked him; Wukong at last made a perfunctory bow. The Emperor ordered his civil and military ministers to find a vacant post. The Star of Military Affairs said: “Every palace and office has its staff, except the Imperial Stables, which lack a chief superintendent.” “Appoint him Bimawen, Keeper of the Heavenly Horses,” decreed the Emperor. The ministers thanked him; Wukong gave another perfunctory bow. The Emperor directed the Star of Wood to take him to his post.
Delighted, the Monkey King followed him to the Imperial Stables. After the Star of Wood left, he met the superintendent's deputy, registrar, stablehands, and other officers and examined their duties. The stables held a thousand heavenly horses, including:
Hualiu and Qiji, Luer and Xianli; Dragon-Mate and Purple Swallow, Winged and Sushuang; Jueti and Silver Gelding, Yaoniao and Flying Yellow; Taotu and Turning Feather, Red Hare and Outrunning Light; Surpassing Radiance and Fading Shadow, Rising Mist and Victorious Yellow; Chasing Wind and Leaving Earth, Flying Wings and Racing Sky; Drifting Swift and Red Lightning, Copper Sparrow and Floating Cloud; Dappled Long and Tiger Stripe, Dustless and Purple Scale; steeds from the four extremes and Dayuan, the eight chargers and nine swift horses, peerless travelers of a thousand li. Each fine horse neighed into the wind, raced lightning with strength, and trod mist and clouds with tireless vigor.
Wukong checked the registers and counted the horses. The registrar procured fodder; stablehands groomed and watered the horses, chopped hay, and cooked feed; the deputy and assistant supervised. Bimawen worked day and night tending them. By day he was playful, but at night tireless: he woke sleeping horses to eat, and led roaming ones back to the trough. At his approach their ears drooped and hooves drew together. They grew plump and strong. More than half a month went by.
One day the stable officers gave a feast to welcome and congratulate him. Over wine the Monkey King suddenly asked: “What rank is this Bimawen post?” “That is its title,” they answered. “But what grade?” “It has no grade.” “Does that mean it's higher than all grades?” “No, it means it isn't even ranked.” “What does that mean?” “It is the lowest and smallest post, just tending horses. Even if you work as hard as you have and fatten the horses, you'll get no more than a word of praise. If one grows weak, you'll be reprimanded; if one is badly injured, you'll be fined and prosecuted.” The Monkey King's anger flared. “They insult me! I was king and patriarch on Mount Flower-Fruit, and they tricked me into tending their horses! Stable work is for lowly youngsters, not me. I quit!” He overturned the table, drew the staff from his ear, enlarged it, fought out of the stables, and headed to the Southern Gate. The guards knew he was an enrolled immortal with a post and dared not stop him.
He descended to Mount Flower-Fruit, where his commanders and the cave kings drilled their troops. “Children, I'm back!” he cried. The monkeys bowed and escorted him into the cave, seated him on the throne, and served wine. “Congratulations, Your Majesty! After more than ten years in heaven you must have come home laden with honors.” “It's barely been half a month!” “In heaven a day is a year below. What post did you hold?” “Don't ask. It's shameful! The Jade Emperor has no eye for talent. He appointed me Bimawen, a lowly horse keeper without rank. At first I didn't know and simply played among the stables. Today my colleagues told me what it meant. I overturned the table and left the post.” “You were right to return! You're an honored king here in this blessed immortal cave. Why be a groom for him?” They fetched more wine to cheer him.
While they drank, a messenger announced: “Two one-horned demon kings wish to see you.” They entered, straightened their robes, and bowed. “We heard you welcome worthy followers but had no opportunity to meet you. Now that you've received a heavenly post and returned in triumph, we offer you this ocher-yellow robe in celebration. If you'll accept humble servants, we will gladly serve you.” The Monkey King put on the robe, and everyone paid homage. He appointed the newcomers vanguard commanders. They asked: “What position did heaven give you?” “The Jade Emperor slighted me with the post of Bimawen.” “With such powers, why should you tend his horses? Why not call yourself the Great Sage Equal to Heaven?” “Excellent! Excellent!” said the delighted Monkey King. “Commanders, make a banner bearing those four words and hoist it. From now on call me the Great Sage Equal to Heaven, not king. Tell all the cave kings too.”
At court the next day, the Celestial Master Zhang presented the stable officers. They reported: “Your Majesty, Sun Wukong, the new Bimawen, found his post beneath him and rebelled, leaving heaven yesterday.” Then the Heavenly King of Increase and the gate guards reported his departure. “Return to your duties,” said the Jade Emperor. “I will send troops to capture him.” Heavenly King Li, the Pagoda Bearer, and his son Nezha offered to subdue the demon. The Jade Emperor made Li Jing commander in chief against demons and Nezha the deity of the Three Altars and Sea Assembly, and sent them at once to earth.
Heavenly King Li and Nezha mustered their forces, appointing the Mighty Spirit God vanguard, the Fish-Belly General rear guard, and the Yaksha General to marshal the troops. They passed the Southern Gate and camped on level ground by Mount Flower-Fruit. The Mighty Spirit God took his battle-ax to Water Curtain Cave, where wolf, tiger, and leopard demons outside shouted and flourished their weapons. “Wretches! Tell Bimawen that a heavenly general comes at the Jade Emperor's command to subdue him. Let him surrender now, before you all are hurt!” The monsters raced to report. “Disaster! A heavenly general outside calls you Bimawen and orders you to surrender or we'll all die.” “Bring my armor,” said the Monkey King. He donned the purple-gold crown, golden chain mail, and cloud-walking shoes, seized the As-You-Will Gold-Banded Staff, and led his troops into battle. The Mighty Spirit God looked upon him:
Golden armor blazed on his body, a golden crown shone on his head.A gold-banded staff in his hand, cloud-walking shoes upon his feet.Strange eyes like bright stars, ears flaring broad beside his head.Tall, upright, rich in transformations, a voice like ringing bells.Sharp-mouthed, tooth-baring Bimawen, who yearns to be Great Sage Equal to Heaven.
“You brazen ape! Do you know who I am?” shouted the Mighty Spirit God. “What petty god are you? I've never met you. State your name.” “You deceitful monkey! I am the Mighty Spirit God, vanguard of Heavenly King Li, the Pagoda Bearer. At the Jade Emperor's command I come to take you. Strip off your armor and submit, or every creature on this mountain will be killed. Say no and you'll turn to dust!” The Monkey King raged: “Stop boasting, you petty god! I ought to kill you, but then no one would carry my message. Tell the Jade Emperor he has no regard for talent. Why make me tend horses when my powers are boundless? Read my banner: if he gives me that title, there will be no fighting and heaven and earth will be at peace. If not, I'll fight into the Hall of Divine Mists and shake him from his dragon throne.” The Mighty Spirit God saw the banner reading “Great Sage Equal to Heaven” and sneered. “You ignorant, insolent monkey! I'll give you a stroke of my ax.” Wukong met it with his staff. What a fight:
The staff was called As-You-Will, the ax bore a patterned blade. Meeting for the first time and not knowing each other's strength, they crossed ax and staff on left and right. One concealed wondrous arts; the other boasted aloud. They worked magic, loosing clouds and mists; they swung their arms, stirring dust and sand. The heavenly general had supernatural powers, but the Monkey King's transformations knew no bounds. The staff rose like a dragon sporting in water, the ax fell like a phoenix darting through flowers. The Mighty Spirit God's name was known throughout the world, yet his skill was less than Wukong's: one light stroke of the Great Sage's staff left his entire body numb.
The Mighty Spirit God raised his ax to block a blow at his head. With a crack Wukong split its handle in two. The general turned and fled. “Weakling! I've spared you. Run and carry my message!” Wukong laughed.
Back at camp, the general knelt before Heavenly King Li. “Bimawen has immense power. I could not defeat him. I return to accept punishment.” “You've disgraced our army! Take him away and execute him!” cried Li. Nezha stepped forward. “Father, spare him until I've fought the monkey. Then we'll know his strength.” Li let the general return to camp under guard.
Nezha, armored for battle, reached Water Curtain Cave just as Wukong recalled his troops. What a prince:
His twin topknots barely cover his crown, his loose hair has not reached his shoulders. Clever and quick in wondrous arts, fine-boned and handsome. Truly a qilin child of heaven, a colored phoenix immortal from the rosy clouds. Dragon-born, no ordinary face; so young, yet beyond the mortal world. He carries six divine weapons and flies and changes without limit. By the Jade Emperor's own edict, he holds the title of the Three Altars and Sea Assembly.
“Whose little boy are you, coming to my gate?” Wukong asked. “Brazen demon monkey! I am Nezha, third son of Heavenly King Li, sent to arrest you.” “Little prince, your milk teeth are still in and your baby hair hasn't dried. I'll spare you. Read the banner and tell the Jade Emperor: grant me that title, and I'll submit without a fight; deny it, and I'll storm his hall.” Nezha read “Great Sage Equal to Heaven.” “What powers could justify such a name? Take my sword!” “I'll stand still and let you strike a few times.” Nezha shouted “Change!” and grew three heads and six arms, wielding demon-slaying sword and saber, binding cord, demon-subduing pestle, embroidered ball, and fire wheel. Wukong was startled. “The boy knows a trick or two! Now see mine.” He too grew three heads and six arms, multiplied his staff into three, and blocked the six weapons. Earth shook and mountains trembled:
Six-armed Nezha and the heaven-born stone Monkey King were evenly matched, their powers meeting at their source. One came on imperial orders; the other challenged heaven itself. Nezha's demon-slaying sword was keen, his saber fierce enough to trouble ghosts; his binding cord flew like a python, his pestle struck like a wolf's head; the fire wheel flashed and blazed, while the embroidered ball rolled to and fro. The Great Sage's three staffs defended front and rear with cunning. Many fierce exchanges brought no victor, and Nezha would not yield: he made his six weapons multiply into countless thousands and hurled them down. The Monkey King laughed and sent his staff multiplying a thousandfold, filling the sky like flying dragons. The demon kings barred their cave doors and every mountain monster hid. Clouds darkened before the divine troops, and the gold-banded staffs whistled. Heavenly soldiers shouted on one side, monkey demons waved banners on the other; each army watched in dread as both fighters strove for victory.
For thirty rounds Nezha and Wukong matched powers. Nezha's six weapons became countless thousands, and Wukong's staff countless thousands more; like falling meteors they filled the sky, with neither side victorious.
Quick of eye and hand, Wukong plucked a hair amid the confusion and cried “Change!” It became his likeness, holding a staff to engage Nezha. Wukong himself sprang behind Nezha and struck his left shoulder. Nezha heard the staff whistle but could not dodge. Wounded, he fled, dismissed his spell, restored his six weapons, and returned defeated.
Heavenly King Li had watched and was preparing to assist when his son appeared. “Father, Bimawen is truly powerful. Even I could not beat him, and he's hurt my shoulder.” “How can we win against such powers?” Li asked. “His cave bears a banner reading ‘Great Sage Equal to Heaven.’ He says he'll submit if the Emperor grants him that title, but otherwise he'll fight into the Hall of Divine Mists.” “Then let us not continue fighting. We'll report this in heaven and bring more troops if necessary.” Nezha could fight no further; they withdrew.
The victorious Monkey King returned to his mountain. The seventy-two cave kings and six sworn brothers celebrated with him. He told his brothers: “Since I call myself Great Sage Equal to Heaven, you should take great sage titles too.” The Bull Demon King chose Great Sage Equal to Heaven's Level; the Flood Dragon Demon King, Great Sage Overturning the Sea; the Roc Demon King, Great Sage Confounding Heaven; the Lion-Camel King, Great Sage Moving Mountains; the Macaque King, Great Sage Passing Through Winds; and the Snub-Nosed Monkey King, Great Sage Driving Away Spirits. The seven named themselves as they pleased, spent the day in revelry, and parted.
Heavenly King Li and Nezha reported at the Hall of Divine Mists: “We could not capture Sun Wukong. His powers are immense. Please send reinforcements.” “How much strength could one monkey have?” asked the Jade Emperor. Nezha stepped forward. “Pardon my failure. He wielded an iron staff, defeated the Mighty Spirit God, and wounded my arm. His banner proclaims ‘Great Sage Equal to Heaven.’ Grant him that office, he says, and he'll cease fighting; otherwise he'll storm this hall.” “How dare he make such demands?” cried the Jade Emperor. “Let the generals destroy him at once!”
The Gold Star of Venus intervened. “The demon monkey does not understand the scale of his words. War may exhaust our troops without subduing him. In your mercy, summon him and grant him the title Great Sage Equal to Heaven—but in name only, without salary.” “What does that mean?” “Give him the title but no duties or pay. Keep him here in heaven, calm his rebellious heart, and restore peace to the world.” The Emperor agreed and sent the Gold Star down with a new edict.
At Water Curtain Cave the Gold Star found an army much fiercer than before, armed demons leaping and roaring everywhere. They moved to attack him. “Tell your Great Sage that an imperial envoy bears an edict for him.” The demons reported this, and Wukong said: “Good! It must be the Gold Star of Venus again. His last visit brought a wretched appointment, but I learned heaven's roads. This time he surely brings better news.” He ordered banners and drums to welcome him, then came out crowned, armored, robed in ocher-yellow, and wearing his cloud shoes. “Please come in, honored Gold Star. Forgive my failure to welcome you sooner.”
The Gold Star entered, faced south, and said: “Great Sage, when you abandoned the stables, its officers reported that you despised your low position. The Jade Emperor said, ‘All officials rise from low rank to high; why reject the post?’ He sent Heavenly King Li and Nezha against you. They did not know your strength and returned defeated, reporting your banner demanding the title Great Sage Equal to Heaven. The generals wanted more fighting, but at some risk I spoke for you, seeking to avoid war and obtain your enrollment. The Emperor agreed, and I have come to invite you.” “Thank you for your kindness, then and now. Will heaven truly give me the Great Sage's title?” “I obtained approval for that very title. If it fails, you may hold me responsible.”
Wukong tried in vain to detain his guest for a feast. They mounted clouds to the Southern Gate, where the guards greeted him respectfully, and went into the Hall of Divine Mists. “I have brought Sun Wukong as commanded,” the Gold Star reported. The Jade Emperor said: “Sun Wukong, I now appoint you Great Sage Equal to Heaven, a title of the highest rank. Do not make trouble.” Wukong merely gave a brief bow and thanked him. The Emperor ordered builders Zhang and Lu to erect a Great Sage's residence beside the Peach Garden, with two offices, Peaceful Quiet and Tranquil Spirit, each staffed by immortal clerks. He sent the Star Lords of the Five Bushels to take Wukong there, and presented him with two bottles of imperial wine and ten golden flowers, bidding him settle his mind and cease his mischief.
The Monkey King went to his residence with the star lords, opened the wine, and shared it with everyone. After seeing them off, he lived contentedly and joyfully in heaven, free from care. Just as the verse says:
His immortal name is entered forever in the register of long life, never again to fall into rebirth through countless ages.
What followed? Listen to the next chapter to find out.
Chapter 5
Traditional Chinese
第五回 亂蟠桃大聖偷丹 反天宮諸神捉怪
話表齊天大聖到底是個妖猴，更不知官銜品從，也不較俸祿高低，但只註名便了。那齊天府下二司仙吏，早晚伏侍，只知日食三餐，夜眠一榻，無事牽縈，自由自在。閑時節會友遊宮，交朋結義。見三清稱個「老」字，逢四帝道個「陛下」。與那九曜星、五方將、二十八宿、四大天王、十二元辰、五方五老、普天星相、河漢群神，俱只以弟兄相待，彼此稱呼。今日東遊，明日西蕩，雲去雲來，行蹤不定。
一日，玉帝早朝，班部中閃出許旌陽真人，頫顖啟奏道：「今有齊天大聖無事閑遊，結交天上眾星宿，不論高低，俱稱朋友，恐後閑中生事。不若與他一件事管，庶免別生事端。」玉帝聞言，即時宣詔。那猴王欣欣然而至，道：「陛下，詔老孫有何陞賞？」玉帝道：「朕見你身閑無事，與你件執事：你且權管那蟠桃園，早晚好生在意。」大聖歡喜謝恩，朝上唱喏而退。
他等不得窮忙，即入蟠桃園內查勘。本園中有個土地攔住問道：「大聖何往？」大聖道：「吾奉玉帝點差，代管蟠桃園，今來查勘也。」那土地連忙施禮，即呼那一班鋤樹力士、運水力士、修桃力士、打掃力士都來見大聖磕頭，引他進去。但見那：
夭夭灼灼，顆顆株株。夭夭灼灼花盈樹，顆顆株株果壓枝。果壓枝頭垂錦彈；花盈樹上簇胭脂。時開時結千年熟，無夏無冬萬載遲。先熟的，酡顏醉臉；還生的，帶蒂青皮。凝煙肌帶綠，映日顯丹姿。樹下奇葩並異卉，四時不謝色齊齊；左右樓臺並館舍，盈空常見罩雲霓。不是玄都凡俗種，瑤池王母自栽培。
大聖看玩多時，問土地道：「此樹有多少株數？」土地道：「有三千六百株：前面一千二百株，花微果小，三千年一熟，人吃了成仙了道，體健身輕；中間一千二百株，層花甘實，六千年一熟，人吃了霞舉飛昇，長生不老；後面一千二百株，紫紋緗核，九千年一熟，人吃了與天地齊壽，日月同庚。」大聖聞言，歡喜無任。當日查明了株樹，點看了亭閣，回府。自此後，三五日一次賞玩，也不交友，也不他遊。
一日，見那老樹枝頭，桃熟大半。他心裡要吃個嘗新，奈何本園土地、力士並齊天府仙吏緊隨不便。忽設一計道：「汝等且出門外伺候，讓我在這亭上少憩片時。」那眾仙果退。只見那猴王脫了冠服，爬上大樹，揀那熟透的大桃，摘了許多，就在樹枝上自在受用。吃了一飽，卻才跳下樹來，簪冠著服，喚眾等儀從回府。遲三二日，又去設法偷桃，儘他享用。
一朝，王母娘娘設宴，大開寶閣，瑤池中做蟠桃勝會。即著那紅衣仙女、青衣仙女、素衣仙女、皂衣仙女、紫衣仙女、黃衣仙女、綠衣仙女各頂花籃，去蟠桃園摘桃建會。七衣仙女直至園門首，只見蟠桃園土地、力士同齊天府二司仙吏，都在那裡把門。仙女近前道：「我等奉王母懿旨，到此摘桃設宴。」土地道：「仙娥且住。今歲不比往年了，玉帝點差齊天大聖在此督理，須是報大聖得知，方敢開園。」仙女道：「大聖何在？」土地道：「大聖在園內，因困倦，自家在亭子上睡哩。」仙女道：「既如此，尋他去來，不可遲誤。」土地即與同進。尋至花亭不見，只有衣冠在亭，不知何往，四下裡都沒尋處。原來大聖耍了一會，吃了幾個桃子，變做二寸長的個人兒，在那大樹梢頭濃葉之下睡著了。七衣仙女道：「我等奉旨前來，尋不見大聖，怎敢空回？」傍有仙使道：「仙娥既奉旨來，不必遲疑。我大聖閑遊慣了，想是出園會友去了。汝等且去摘桃，我們替你回話便是。」
那仙女依言，入樹林之下摘桃：先在前樹摘了二籃，又在中樹摘了三籃，到後樹上摘取，只見那樹上花果稀疏，止有幾個毛蒂青皮的。原來熟的都是猴王吃了。七仙女張望東西，只見向南枝上止有一個半紅半白的桃子。青衣女用手扯下枝來，紅衣女摘了，卻將枝子望上一放。
原來那大聖變化了，正睡在此枝，被他驚醒。大聖即現本相，耳朵內掣出金箍棒，幌一幌，碗來粗細，咄的一聲道：「你是那方怪物，敢大膽偷摘我桃。」慌得那七仙女一齊跪下道：「大聖息怒。我等不是妖怪，乃王母娘娘差來的七衣仙女，摘取仙桃，大開寶閣，做蟠桃勝會。適至此間，先見了本園土地等神，尋大聖不見。我等恐遲了王母懿旨，是以等不得大聖，故先在此摘桃。萬望恕罪。」大聖聞言，回嗔作喜道：「仙娥請起。王母開閣設宴，請的是誰？」仙女道：「上會自有舊規，請的是西天佛老、菩薩、聖僧、羅漢，南方南極觀音，東方崇恩聖帝、十洲三島仙翁，北方北極玄靈，中央黃極黃角大仙，這個是五方五老。還有五斗星君，上八洞三清、四帝、太乙天仙等眾，中八洞玉皇、九壘、海嶽神仙，下八洞幽冥教主、注世地仙，各宮各殿大小尊神，俱一齊赴蟠桃嘉會。」大聖笑道：「可請我麼？」仙女道：「不曾聽得說。」大聖道：「我乃齊天大聖，就請我老孫做個席尊，有何不可？」仙女道：「此是上會舊規，今會不知如何。」大聖道：「此言也是，難怪汝等。你且立下，待老孫先去打聽個消息，看可請老孫不請。」
好大聖，捻著訣，念聲咒語，對眾仙女道：「住！住！住！」這原來是個定身法，把那七衣仙女，一個個睖睖睜睜，白著眼，都站在桃樹之下。大聖縱朵祥雲，跳出園內，竟奔瑤池路上而去。正行時，只見那壁廂：
一天瑞靄光搖曳，五色祥雲飛不絕。白鶴聲鳴振九皋，紫芝色秀分千葉。中間現出一尊仙，相貌天然丰采別。神舞虹霓幌漢霄，腰懸寶籙無生滅。名稱赤腳大羅仙，特赴蟠桃添壽節。
那赤腳大仙覿面撞見大聖，大聖低頭定計，賺哄真仙，他要暗去赴會，卻問：「老道何往？」大仙道：「蒙王母見招，去赴蟠桃嘉會。」大聖道：「老道不知。玉帝因老孫觔斗雲疾，著老孫五路邀請列位，先至通明殿下演禮，後方去赴宴。」大仙是個光明正大之人，就以他的誑語作真，道：「常年就在瑤池演禮謝恩，如何先去通明殿演禮，方去瑤池赴會？」無奈，只得撥轉祥雲，徑往通明殿去了。
大聖駕著雲，念聲咒語，搖身一變，就變做赤腳大仙模樣，前奔瑤池。不多時，直至寶閣，按住雲頭，輕輕移步，走入裡面。只見那裡：
瓊香繚繞，瑞靄繽紛。瑤臺鋪彩結，寶閣散氤氳。鳳翥鸞翔形縹緲，金花玉萼影浮沉。上排著九鳳丹霞扆，八寶紫霓墩，五彩描金桌，千花碧玉盆。桌上有龍肝和鳳髓，熊掌與猩唇。珍饈百味般般美，異果嘉殽色色新。
那裡鋪設得齊齊整整，卻還未有仙來。
這大聖點看不盡，忽聞得一陣酒香撲鼻。忽轉頭，見右壁廂長廊之下，有幾個造酒的仙官、盤糟的力士，領幾個運水的道人、燒火的童子，在那裡洗缸刷甕，已造成了玉液瓊漿，香醪佳釀。大聖止不住口角流涎，就要去吃，奈何那些人都在這裡。他就弄個神通，把毫毛拔下幾根，丟入口中嚼碎，噴將出去，念聲咒語，叫：「變！」即變做幾個瞌睡蟲，奔在眾人臉上。你看那夥人，手軟頭低，閉眉合眼，丟了執事，都去盹睡。大聖卻拿了些百味八珍，佳殽異品，走入長廊裡面，就著缸，挨著甕，放開量，痛飲一番。吃勾了多時，酕醄醉了。自揣自摸道：「不好，不好！再過會，請的客來，卻不怪我？一時拿住，怎生是好？不如早回府中睡去也。」
好大聖，搖搖擺擺，仗著酒，任情亂撞。一會把路差了，不是齊天府，卻是兜率天宮。一見了，頓然醒悟道：「兜率宮是三十三天之上，乃離恨天太上老君之處，如何錯到此間？也罷，也罷，一向要來望此老，不曾得來，今趁此殘步，就望他一望也好。」即整衣撞進去，那裡不見老君，四無人跡。原來那老君與燃燈古佛在三層高閣朱陵丹臺上講道，眾仙童、仙將、仙官、仙吏都侍立左右聽講。這大聖直至丹房裡面，尋訪不遇。但見丹灶之傍，爐中有火。爐左右安放著五個葫蘆，葫蘆裡都是煉就的金丹。大聖喜道：「此物乃仙家之至寶。老孫自了道以來，識破了內外相同之理，也要煉些金丹濟人，不期到家無暇。今日有緣，卻又撞著此物。趁老子不在，等我吃他幾丸嘗新。」他就把那葫蘆都傾出來，就都吃了，如吃炒豆相似。
一時間，丹滿酒醒。又自己揣度道：「不好，不好！這場禍比天還大，若驚動玉帝，性命難存。走，走，走，不如下界為王去也。」他就跑出兜率宮，不行舊路，從西天門，使個隱身法逃去。即按雲頭，回至花果山界。但見那旌旗閃灼，戈戟光輝，原來是四健將與七十二洞妖王，在那裡演習武藝。大聖高叫道：「小的們，我來也！」眾怪丟了器械，跪倒道：「大聖好寬心，丟下我等許久，不來相顧。」大聖道：「沒多時，沒多時。」
且說且行，徑入洞天深處。四健將打掃安歇，叩頭禮拜畢，俱道：「大聖在天這百十年，實受何職？」大聖笑道：「我記得才半年光景，怎麼就說百十年話？」健將道：「在天一日，即在下方一年也。」大聖道：「且喜這番玉帝相愛，果封做齊天大聖，起一座齊天府，又設安靜、寧神二司，司設仙吏侍衛。向後見我無事，著我看管蟠桃園。近因王母娘娘設蟠桃大會，未曾請我，是我不待他請，先赴瑤池，把他那仙品、仙酒，都是我偷吃了。走出瑤池，踉踉蹡蹡誤入老君宮闕，又把他五個葫蘆金丹也偷吃了。但恐玉帝見罪，方才走出天門來也。」
眾怪聞言大喜。即安排酒果接風，將椰酒滿斟一石碗奉上。大聖喝了一口，即咨牙徠嘴道：「不好吃，不好吃。」崩、芭二將道：「大聖在天宮吃了仙酒、仙殽，是以椰酒不甚美口。常言道：『美不美，鄉中水。』」大聖道：「你們就是『親不親，故鄉人。』我今早在瑤池中受用時，見那長廊之下有許多瓶罐，都是那玉液瓊漿。你們都不曾嘗著，待我再去偷他幾瓶回來，你們各飲半杯，一個個也長生不老。」眾猴歡喜不勝。
大聖即出洞門，又翻一觔斗，使個隱身法，徑至蟠桃會上，進瑤池宮闕，只見那幾個造酒、盤糟、運水、燒火的還鼾睡未醒。他將大的從左右脅下挾了兩個，兩手提了兩個，即撥轉雲頭回來，會眾猴在於洞中，就做個仙酒會，各飲了幾杯，快樂不題。
卻說那七衣仙女自受了大聖的定身法術，一周天方能解脫。各提花籃，回奏王母，說道：「齊天大聖使術法困住我等，故此來遲。」王母問道：「汝等摘了多少蟠桃？」仙女道：「只有兩籃小桃，三籃中桃。至後面，大桃半個也無，想都是大聖偷吃了。及正尋間，不期大聖走將出來，行兇拷打，又問設宴請誰。我等把上會事說了一遍，他就定住我等，不知去向。直到如今，才得醒解回來。」
王母聞言，即去見玉帝，備陳前事。說不了，又見那造酒的一班人，同仙官等來奏：「不知甚麼人，攪亂了蟠桃大會，偷吃了玉液瓊漿；其八珍百味，亦俱偷吃了。」又有四個大天師來奏上：「太上道祖來了。」玉帝即同王母出迎。老君朝禮畢，道：「老道宮中煉了些九轉金丹，伺候陛下做丹元大會，不期被賊偷去，特啟陛下知之。」玉帝見奏悚懼。少時，又有齊天府仙吏叩頭道：「孫大聖不守執事，自昨日出遊，至今未轉，更不知去向。」玉帝又添疑思。只見那赤腳大仙又頫顖上奏道：「臣蒙王母詔，昨日赴會，偶遇齊天大聖，對臣言萬歲有旨，著他邀臣等先赴通明殿演禮，方去赴會。臣依他言語，即返至通明殿外，不見萬歲龍車鳳輦，又急來此俟候。」玉帝越發大驚道：「這廝假傳旨意，賺哄賢卿。快著糾察靈官緝訪這廝蹤跡。」
靈官領旨，即出殿遍訪，盡得其詳細，回奏道：「攪亂天宮者，乃齊天大聖也。」又將前事盡訴一番。玉帝大惱，即差四大天王，協同李天王並哪吒太子，點二十八宿、九曜星官、十二元辰、五方揭諦、四值功曹、東西星斗、南北二神、五岳四瀆、普天星相，共十萬天兵，佈一十八架天羅地網，下界去花果山圍困，定捉獲那廝處治。
眾神即時興師，離了天宮。這一去，但見那：
黃風滾滾遮天暗，紫霧騰騰罩地昏。只為妖猴欺上帝，致令眾聖降凡塵。四大天王，五方揭諦：四大天王權總制，五方揭諦調多兵。李托塔中軍掌號，惡哪吒前部先鋒。羅猴星為頭檢點，計都星隨後崢嶸。太陰星精神抖擻，太陽星照耀分明。五行星偏能豪傑，九曜星最喜相爭。元辰星子午卯酉，一個個都是大力天丁。五瘟五岳東西擺，六丁六甲左右行。四瀆龍神分上下，二十八宿密層層。角亢氐房為總領，奎婁胃昴慣翻騰。斗牛女虛危室壁，心尾箕星個個能。井鬼柳星張翼軫，掄槍舞劍顯威靈。停雲降霧臨凡世，花果山前扎下營。
詩曰：
天產猴王變化多，偷丹偷酒樂山窩。只因攪亂蟠桃會，十萬天兵佈網羅。
當時李天王傳了令，著眾天兵扎了營，把那花果山圍得水泄不通，上下佈了十八架天羅地網，先差九曜惡星出戰。九曜即提兵徑至洞外，只見那洞外大小群猴跳躍頑耍。星官厲聲高叫道：「那小妖，你那大聖在那裡？我等乃上界差調的天神，到此降你這造反的大聖。教他快快來歸降；若道半個不字，教汝等一概遭誅。」那小妖慌忙傳入道：「大聖，禍事了！禍事了！外面有九個兇神，口稱上界差來的天神，收降大聖。」
那大聖正與七十二洞妖王並四健將分飲仙酒，一聞此報，公然不理道：「今朝有酒今朝醉，莫管門前是與非。」說不了，一起小妖又跳來道：「那九個兇神惡言潑語，在門前罵戰哩。」大聖笑道：「莫採他。詩酒且圖今日樂，功名休問幾時成。」說猶未了，又一起小妖來報：「爺爺！那九個兇神已把門打破，殺進來也。」大聖怒道：「這潑毛神，老大無禮。本待不與他計較，如何上門來欺我？」即命獨角鬼王：「領帥七十二洞妖王出陣。老孫領四健將隨後。」那鬼王疾帥妖兵出門迎敵，卻被九曜惡星一齊掩殺，抵住在鐵板橋頭，莫能得出。
正嚷間，大聖到了，叫一聲：「開路！」掣開鐵棒，幌一幌，碗來粗細，丈二長短，丟開架子，打將出來。九曜星那個敢抵，一時打退。那九曜星立住陣勢道：「你這不知死活的弼馬溫，你犯了十惡之罪：先偷桃，後偷酒，攪亂了蟠桃大會，又竊了老君仙丹，又將御酒偷來此處享樂。你罪上加罪，豈不知之？」大聖笑道：「這幾樁事，實有，實有。但如今你怎麼？」九曜星道：「吾奉玉帝金旨，帥眾到此收降你。快早皈依，免教這些生靈納命，不然，就屣平了此山，掀翻了此洞也。」大聖大怒道：「量你這些毛神，有何法力，敢出浪言。不要走，請吃老孫一棒。」這九曜星一齊踴躍；那美猴王不懼分毫，掄起金箍棒，左遮右擋。把那九曜星戰得筋疲力軟，一個個倒拖器械，敗陣而走，急入中軍帳下，對托塔天王道：「那猴王果十分驍勇，我等戰他不過，敗陣來了。」
李天王即調四大天王與二十八宿，一路出師來鬥。大聖也公然不懼，調出獨角鬼王、七十二洞妖王與四個健將，就於洞門外列成陣勢。你看這場混戰，好驚人也：
寒風颯颯，怪霧陰陰。那壁廂旌旗飛彩，這壁廂戈戟生輝。滾滾盔明，層層甲亮。滾滾盔明映太陽，如撞天的銀磬；層層甲亮砌岩崖，似壓地的冰山。大桿刀，飛雲掣電；楮白槍，度霧穿雲。方天戟，虎眼鞭，麻林擺列；青銅劍，四明鏟，密樹排陣。彎弓硬弩雕翎箭，短棍蛇矛挾了魂。大聖一條如意棒，翻來覆去戰天神。殺得那空中無鳥過，山內虎狼奔；揚砂走石乾坤黑，播土飛塵宇宙昏。只聽兵兵撲撲驚天地，煞煞威威振鬼神。
這一場自辰時佈陣，混殺到日落西山。那獨角鬼王與七十二洞妖怪，盡被眾天神捉拿去了。止走了四健將與那群猴，深藏在水簾洞底。
這大聖一條棒，抵住了四大天神與李托塔、哪吒太子，俱在半空中，殺勾多時，大聖見天色將晚，即拔毫毛一把，丟在口中，嚼碎了，噴將出去，叫聲：「變！」就變了千百個大聖，都使的是金箍棒，打退了哪吒太子，戰敗了五個天王。
大聖得勝，收了毫毛，急轉身回洞，早又見鐵板橋頭，四個健將領眾叩迎，那大眾，哽哽咽咽大哭三聲，又唏唏哈哈大笑三聲。大聖道：「汝等見了我，又哭又笑，何也？」四健將道：「今早帥眾將與天王交戰，把七十二洞妖王與獨角鬼王盡被眾神捉了，我等逃生，故此該哭。這見大聖得勝回來，未曾傷損，故此該笑。」大聖道：「勝負乃兵家之常。古人云：『殺人一萬，自損三千。』況捉了去的頭目乃是虎豹狼蟲、獾獐狐狢之類，我同類者未傷一個，何須煩惱？他雖被我使個分身法殺退，他還要安營在我山腳下。我等且緊緊防守，飽食一頓，安心睡覺，養養精神。天明看我使個大神通，拿這些天將，與眾報仇。」四將與眾猴將椰酒吃了幾碗，安心睡覺不題。
那四大天王收兵罷戰，眾各報功：有拿住虎豹的，有拿住獅象的，有拿住狼蟲狐狢的。更不曾捉著一個猴精。當時果又安轅營，下大寨，賞𤛮了得功之將，吩咐了天羅地網之兵，各各提鈴喝號，圍困了花果山，專待明早大戰。各人得令，一處處謹守。此正是：
妖猴作亂驚天地，佈網張羅晝夜看。
畢竟天曉後如何處治，且聽下回分解。
English
The Great Sage Disrupts the Peach Banquet and Steals the Elixir; Rebelling Against Heaven, He Is Hunted by the Gods
The Great Sage Equal to Heaven was still a monkey demon; he cared nothing for official grades or salary so long as his name was enrolled. The clerks of his two offices attended him morning and evening. He ate three meals, slept soundly, and wandered at will without obligations. He visited palaces, made friends, and swore brotherhood. He addressed the Three Pure Ones as “elders” and the Four Emperors as “Majesties,” but treated the Nine Luminaries, generals of five directions, Twenty-Eight Mansions, Four Heavenly Kings, Twelve Year Gods, Five Elders of the Five Directions, stars, and gods of the Milky Way alike as brothers. He roamed east today, west tomorrow, coming and going on clouds as he pleased.
At morning court, the Perfected Master Xu Jingyang said: “The Great Sage Equal to Heaven wanders about without work and calls the celestial gods his friends regardless of rank. Idleness may lead to trouble. Give him a duty.” The Jade Emperor summoned Wukong. “Majesty, what promotion have you for me?” “You have little to do. Take charge of the Peach Garden and tend it carefully.” Delighted, the Great Sage bowed and withdrew.
He rushed to inspect the Peach Garden. The local earth god stopped him. “Where are you going, Great Sage?” “The Jade Emperor has appointed me keeper of this garden. I'm here to inspect it.” The god bowed and called the workers who hoed trees, carried water, pruned peaches, and swept paths to greet their new master. They led him inside, where he saw:
Blooms brilliant and tender, fruit on every tree. Blossoms filled the branches and fruit bent them low; bright peaches hung like brocade balls and petals clustered like rouge. Ripening took thousands of years, through winters and summers without end. The ripe peaches glowed like drunken faces, while the unripe ones were still green at the stem. Their flesh was tinged with green mist, their red skins gleamed in the sun. Strange flowers beneath the trees kept their colors through all seasons; pavilions and halls on either side rose into a sky forever wreathed in colored clouds. No ordinary seeds from the Dark Capital: the Queen Mother herself had planted them beside the Jade Pool.
“How many trees are here?” the Great Sage asked. “Three thousand six hundred,” said the earth god. “The first 1,200 bear small fruit and flowers, ripening once every 3,000 years. Eat them and you become immortal, strong and light. The middle 1,200 bloom in layers and bear sweet fruit every 6,000 years. Eat them and rise into the clouds, never growing old. The last 1,200 have purple-striped fruit with pale yellow pits; they ripen every 9,000 years. Eat them and live as long as heaven and earth, the sun and moon.” Wukong was delighted. He counted the trees and inspected the pavilions before going home. Thereafter he visited every few days, neglecting his friends and other excursions.
One day half the peaches on the old trees had ripened. Wukong longed to taste them, but the god, workers, and clerks were following him. “Wait outside while I rest in this pavilion.” When they left, he removed his crown and robe, climbed a tree, picked the ripest peaches, and ate his fill among the branches. Then he descended, dressed, and called his retinue back to escort him home. Every few days he returned to steal more.
The Queen Mother prepared a Peach Banquet in her jeweled pavilion beside the Jade Pool. She sent seven immortal maidens, dressed in red, blue, white, black, purple, yellow, and green, each with a flower basket to gather peaches. At the garden gate the earth god, gardeners, and Great Sage's clerks were on guard. “The Queen Mother orders us to pick peaches for her feast,” the maidens said. “Wait. This year the Jade Emperor has appointed the Great Sage keeper of the garden. We must tell him first.” “Where is he?” “Asleep in the pavilion.” But when they looked, only his crown and robe remained. They could not find him anywhere. In fact, after eating several peaches Wukong had shrunk himself to two inches and fallen asleep under thick leaves high in a tree. “We cannot return empty-handed,” the maidens said. A clerk suggested: “His Majesty often visits friends. He must have left the garden. Pick the peaches and we'll explain.”
They picked two baskets from the first trees and three from the middle. But the last trees had hardly any fruit: only a few green peaches with fuzzy stems remained. Wukong had eaten all the ripe ones. The maidens searched until they found one half-red, half-white peach on a southern branch. The maiden in blue drew down the branch, the maiden in red picked the fruit, and the branch sprang up.
Wukong, sleeping on that branch, awoke, took his own form, drew the gold-banded staff from his ear and enlarged it. “Who are you, stealing my peaches?” The seven maidens knelt. “Forgive us, Great Sage! We are the Queen Mother's maidens, here to pick peaches for her banquet. We spoke with the earth god and searched for you, but could not delay her orders. Please pardon us.” Wukong's anger turned to delight. “Get up. Who is invited?” “As in former years, the Buddha of the Western Heaven, bodhisattvas, holy monks, and arhats; Guanyin of the Southern Pole; the Holy Emperor of Exalted Grace in the east and the immortal elders of ten continents and three islands; the Dark Spirit of the Northern Pole; and the Great Yellow-Horned Immortal of the Central Pole: the Five Elders of the Five Directions. Also the Star Lords of the Five Bushels; the Three Pure Ones, Four Emperors, Supreme Unity immortals, and others of the upper eight caves; the Jade Emperor, gods of the nine ramparts, seas, and mountains of the middle eight caves; the underworld lord and earthly immortals of the lower eight caves; and gods great and small from every hall and palace.” “And me?” “We haven't heard your name mentioned.” “Could they not invite the Great Sage Equal to Heaven as guest of honor?” “That was the custom of previous banquets; we cannot say what will happen this year.” “Fair enough. Wait here while I find out.”
The Great Sage made a hand sign and spoke a spell. “Stay still!” The seven maidens froze beneath the trees, eyes staring. He mounted a cloud and flew toward the Jade Pool. On the way he saw:
A sky of auspicious haze shimmered with light; five-colored clouds streamed endlessly.White cranes called across the nine marshes; purple numinous mushrooms spread a thousand petals.An immortal appeared among them, his natural beauty unlike any other.His divine robe of rainbow colors flashed through heaven; at his waist hung a register of immortality.This was the Barefoot Immortal, coming to celebrate at the Peach Banquet.
Wukong plotted to deceive him and take his place. “Where are you going, elder?” “The Queen Mother invited me to the Peach Banquet.” “You haven't heard? The Jade Emperor sent me, since my cloud travels so quickly, to tell all the guests to pay respects first in the Hall of Pervading Light, then go to the feast.” The upright immortal believed him. “In previous years we gave thanks at the Jade Pool itself. Why change the practice?” Nevertheless he turned his cloud toward the Hall of Pervading Light.
Wukong changed into the Barefoot Immortal and traveled to the Jade Pool. He landed beside the jeweled pavilion and stepped softly inside. He saw:
Jade fragrance curled through the air and auspicious mists mingled. Colored ornaments covered the jade terrace; the jeweled pavilion sent out fragrant vapors. Phoenixes and luan birds seemed to soar; golden flowers and jade petals shimmered. There stood a crimson nine-phoenix screen, purple rainbow seats of eight treasures, gilded tables in five colors, and blue-jade basins of a thousand flowers. On the tables lay dragon livers and phoenix marrow, bear paws and orangutan lips. A hundred rare delicacies delighted the eye, with fresh exotic fruits and savory dishes of every kind.
Everything was set in order, but no guests had arrived.
As the Great Sage examined it, the fragrance of wine reached him. Under a long gallery stood immortal brewers and workers handling the mash, with water carriers and fire-tending boys washing vats and jars. They had brewed fragrant wines and jade nectar. Wukong's mouth watered, but the workers stood in the way. He chewed a few hairs, spat them out, and cried “Change!” They became drowsiness bugs that alighted on the workers' faces. Arms slackening and heads drooping, they laid down their tools and slept. Wukong took dishes of every flavor and delicacy into the gallery and drank freely from jar after jar until he was drunk. “Trouble,” he thought. “The guests will come soon and blame me. What if they catch me? I'd better sleep it off at home.”
Drunk and unsteady, the Great Sage took the wrong road and came to Tushita Palace instead of his own residence. “This is the Supreme Lord Lao's home in the Heaven Beyond Resentment, above the thirty-three heavens. I've long wanted to visit him; I might as well do it now.” He straightened his robe and entered, but found no one. The Supreme Lord was teaching the ancient Buddha Dipankara on the third-floor Cinnabar Terrace, with every immortal boy, officer, and guard in attendance. In the elixir chamber Wukong saw a fire burning in the furnace and five gourds beside it, each holding refined golden elixir. “The most precious of immortal treasures! Since attaining the Way I've learned the unity of inner and outer cultivation and wanted to refine elixirs to help others, but had no leisure. With Lao absent, I'll taste a few.” He emptied all five gourds and ate the pills like roasted beans.
The elixirs sobered him. “This crime is bigger than heaven! If the Jade Emperor finds out, my life is over. I'd better return to earth and be king.” He fled through the Western Gate of Heaven under a spell of invisibility and descended to Mount Flower-Fruit. Banners fluttered and weapons flashed as the four commanders and seventy-two cave kings drilled their troops. “Children, I'm back!” The monsters dropped their weapons and bowed. “You left us for such a long time!” “Not long at all.”
The commanders escorted him into the cave. “What office have you held through those hundred years in heaven?” “It's only been six months!” “One day in heaven is one year here.” “The Jade Emperor gave me the title Great Sage Equal to Heaven, built me a residence with two offices, Peaceful Quiet and Tranquil Spirit, and later put me in charge of the Peach Garden. But the Queen Mother didn't invite me to her banquet, so I went to the Jade Pool on my own and ate and drank her immortal delicacies and wine. Leaving there drunk, I wandered into Supreme Lord Lao's palace and ate five gourds of his golden elixir. Fearing the Emperor's wrath, I've returned to earth.”
The monsters celebrated and served fruit and wine. Wukong took one sip of coconut wine and grimaced. “This tastes dreadful!” Generals Beng and Ba said: “After the delicacies and wine of heaven, our coconut wine can't compare. But as they say, ‘The best water is the water of home.’” “And the closest people are those of home,” answered the Great Sage. “This morning I saw many jars of jade nectar beneath the Jade Pool's gallery. Since you never tasted it, I'll bring some back so each of you can drink half a cup and live forever.” The monkeys rejoiced.
The Great Sage somersaulted back to the Jade Pool under a cloak of invisibility. The brewers and attendants still slept. He tucked two great jars under his arms, took two in his hands, and flew home. There he held an immortal wine feast in the cave and everyone drank several cups.
After a full day the seven maidens broke free of the spell and returned with their baskets. “The Great Sage immobilized us, Queen Mother, which is why we are late.” “How many peaches did you gather?” “Two baskets of small peaches and three of medium ones. Not a single large ripe peach remained; he must have eaten them. While we were searching, he appeared, threatened us, and asked who was invited. We told him the custom of earlier banquets, and he froze us in place. We have only just escaped.”
The Queen Mother informed the Jade Emperor. As she spoke, the brewers reported that someone had wrecked the banquet and stolen its wine and delicacies. Four Celestial Masters announced the Supreme Lord Lao, who arrived and bowed. “I had refined nine-times-transmuted golden elixir for an Elixir Festival honoring Your Majesty, but a thief stole it.” The Emperor was alarmed. The Great Sage's clerks then reported: “Sun Wukong has been missing since yesterday.” The Barefoot Immortal arrived: “On my way to the Queen Mother's banquet, the Great Sage told me Your Majesty had ordered everyone to gather first in the Hall of Pervading Light to pay respects. I went there, saw no imperial carriage, and have come to await you.” “He forged my orders to deceive you!” the Emperor cried. “Send the divine inspector to find him.”
The inspector investigated and reported that the Great Sage Equal to Heaven had committed every offense. The enraged Emperor ordered the Four Heavenly Kings, Heavenly King Li, and Nezha to assemble the Twenty-Eight Mansions, Nine Luminaries, Twelve Year Gods, Five Direction Guardians, Four Duty Officers, stars of east and west, gods of north and south, gods of the Five Mountains and Four Rivers, and all the constellations: 100,000 heavenly soldiers. They were to deploy eighteen nets across heaven and earth, besiege Mount Flower-Fruit, capture Wukong, and punish him.
The gods departed from heaven with their armies. See them go:
Yellow winds rolled, darkening heaven; purple mists rose, veiling earth. A demon monkey had defied the Emperor, and all the holy powers descended. The Four Heavenly Kings commanded, the Five Direction Guardians mustered troops. Pagoda-Bearing Li directed the center; fierce Nezha led the vanguard. Rahu inspected the front and Ketu followed behind. Moon Star stood alert, Sun Star shone brightly. The stars of the five elements showed heroic might; the Nine Luminaries eagerly entered the contest. The twelve Year Gods were mighty guards. Plague Gods and Mountain Gods took the flanks, and the Six Ding and Six Jia ranged to either side. Dragon gods of the Four Rivers formed upper and lower ranks; the Twenty-Eight Mansions crowded close. Horn, Neck, Root, and Chamber took command, with Legs, Bond, Stomach, and Hairy Head racing forth. Dipper, Ox, Girl, Emptiness, Roof, House, and Wall were capable fighters, as were Heart, Tail, and Winnowing Basket. Well, Ghost, Willow, Star, Extended Net, Wings, and Chariot brandished swords and spears. They descended through clouds and mist to pitch camp before Mount Flower-Fruit.
The poem says:
The heaven-born Monkey King has countless transformations; he stole elixir and wine to feast on his mountain.Because he disrupted the Peach Banquet, a hundred thousand heavenly troops spread their nets.
Heavenly King Li ordered the troops to encircle Mount Flower-Fruit completely and deploy eighteen nets above and below. The Nine Luminaries advanced first to Water Curtain Cave, where monkeys played outside. “Little demons, where is your Great Sage? Heaven sends us to subdue your rebel master. Tell him to surrender or you will all be killed!” The monkeys hurried inside. “Great Sage, disaster! Nine fierce gods from heaven are here to capture you.”
Wukong was drinking immortal wine with the seventy-two cave kings and four commanders. “Drink today while we have wine; never mind the quarrel outside,” he said. A second messenger reported the gods were cursing him at the gate. “Ignore them. Enjoy poetry and wine today, and let future glory wait.” Then another cried: “Grandfather, they've broken down the gate and are killing their way inside!” Wukong raged. “I was willing to leave those petty gods alone, but now they've attacked my home!” He ordered the one-horned demon kings to lead the seventy-two cave kings against them, with himself and the four commanders behind. The Nine Luminaries drove the demon army back to the iron bridge.
“Make way!” cried the Great Sage. He enlarged his staff to a bowl's thickness and twelve feet long and charged. The Nine Luminaries fell back. “You reckless Bimawen! You've committed grievous crimes: stealing peaches, wine, and the Supreme Lord's elixir, disrupting the banquet, and bringing imperial wine here!” “All true,” laughed the Great Sage. “What will you do about it?” “We come by imperial order to arrest you. Surrender or we'll flatten the mountain and overturn the cave.” “What power have you petty gods to make such threats? Take this!” Wukong swung his staff, blocking attacks on both sides until the nine grew exhausted and fled to Heavenly King Li. “He fights too fiercely. We could not defeat him.”
Li sent the Four Heavenly Kings and Twenty-Eight Mansions to fight. The Great Sage summoned the one-horned demon kings, seventy-two cave kings, and four commanders to form ranks outside the cave. What a terrifying battle:
Cold winds howled and strange fog darkened the air. Bright flags flew on one side; shining weapons flashed on the other. Helmets gleamed like silver chimes striking heaven, and layers of armor rose like icy mountains weighing on earth. Great swords flashed through cloud and lightning; pale spears pierced the mist. Halberds and tiger-eyed whips stood thick as a hemp field, bronze swords and crescent spades close as a grove. Bows, crossbows, and feathered arrows; short clubs and snake-headed lances: all thirsted for the fight. The Great Sage's staff moved back and forth against the heavenly gods. No bird flew overhead, and wolves and tigers fled the hills. Sand and stones darkened heaven and earth, dust and soil covered the world. The clash of arms shook heaven; the fierce shouts roused ghosts and gods.
They formed ranks at the dragon hour and fought until sunset. The heavenly gods captured both one-horned demon kings and all seventy-two cave kings. Only the four commanders and the monkeys escaped deep into Water Curtain Cave.
The Great Sage alone held off the Four Heavenly Kings, Li, and Nezha in the sky. At dusk he chewed and spat out a handful of hairs, crying “Change!” Hundreds of Great Sages, each wielding a staff, drove Nezha and the five heavenly kings back.
Victorious, Wukong reclaimed his hairs and returned to the cave. The commanders and monkeys met him at the iron bridge, sobbing three times and laughing three times. “Why both weep and laugh?” “We weep because the gods captured the cave kings and one-horned kings, and we fled. We laugh because you returned unharmed and victorious.” “Victory and defeat are common in war. As the saying goes, ‘Kill ten thousand enemies, lose three thousand of your own.’ The captured chiefs were wolves, tigers, leopards, badgers, foxes, and the like; not one of our kind was hurt. Why mourn? The gods will camp below our mountain, though my doubles drove them back. Guard the cave, eat well, and sleep. At dawn I'll show you a great power, capture the heavenly generals, and avenge our friends.” They drank coconut wine and went to bed.
The Four Heavenly Kings withdrew their troops and counted their prisoners: tigers, leopards, lions, elephants, wolves, foxes, and others, but not a single monkey. They camped below the mountain, rewarded successful captors, and ordered the net guards to ring their bells and call their watches, keeping Mount Flower-Fruit enclosed until the next day's battle.
The demon monkey's rebellion shook heaven and earth; nets were spread and guarded day and night.
What happened at dawn? Listen to the next chapter to find out.
Chapter 6
Traditional Chinese
第六回 觀音赴會問原因 小聖施威降大聖
且不言天神圍繞，大聖安歇。話表南海普陀落伽山大慈大悲救苦救難靈感觀世音菩薩，自王母娘娘請赴蟠桃大會，與大徒弟惠岸行者，同登寶閣瑤池，見那裡荒荒涼涼，席面殘亂；雖有幾位天仙，俱不就座，都在那裡亂紛紛講論。菩薩與眾仙相見畢，眾仙備言前事。菩薩道：「既無盛會，又不傳杯，汝等可跟貧僧去見玉帝。」眾仙怡然隨往。至通明殿前，早有四大天師、赤腳大仙等眾俱在此，迎著菩薩，即道玉帝煩惱，調遣天兵，擒怪未回等因。菩薩道：「我要見見玉帝，煩為轉奏。」天師丘弘濟即入靈霄寶殿，啟知宣入。時有太上老君在上，王母娘娘在後。
菩薩引眾同入裡面，與玉帝禮畢，又與老君、王母相見，各坐下。便問：「蟠桃盛會如何？」玉帝道：「每年請會，喜喜歡歡；今年被妖猴作亂，甚是虛邀也。」菩薩道：「妖猴是何出處？」玉帝道：「妖猴乃東勝神洲傲來國花果山石卵化生的。當時生出，即目運金光，射沖斗府。始不介意，繼而成精，降龍伏虎，自削死籍。當有龍王、閻王啟奏。朕欲擒拿，是長庚星啟奏道：『三界之間，凡有九竅者，可以成仙。』朕即施教育賢，宣他上界，封為御馬監弼馬溫官。那廝嫌惡官小，反了天宮。即差李天王與哪吒太子收降，又降詔撫安，宣至上界，就封他做個齊天大聖，只是有官無祿。他因沒事幹管理，東遊西蕩。朕又恐別生事端，著他代管蟠桃園。他又不遵法律，將老樹大桃，盡行偷吃。及至設會，他乃無祿人員，不曾請他。他就設計賺哄赤腳大仙，卻自變他相貌入會，將仙殽仙酒盡偷吃了，又偷老君仙丹，又偷御酒若干，去與本山眾猴享樂。朕心為此煩惱，故調十萬天兵，天羅地網收伏。這一日不見回報，不知勝負如何。」菩薩聞言，即命惠岸行者道：「你可快下天宮，到花果山，打探軍情如何。如遇相敵，可就相助一功，務必的實回話。」
惠岸行者整整衣裙，執一條鐵棍，駕雲離闕，徑至山前。見那天羅地網，密密層層，各營門提鈴喝號，將那山圍繞的水泄不通。惠岸立住叫：「把營門的天丁，煩你傳報：我乃李天王二太子木吒──南海觀音大徒弟惠岸，特來打探軍情。」那營裡五岳神兵，即傳入轅門之內。早有虛日鼠、昴日雞、星日馬、房日兔，將言傳到中軍帳下。李天王發下令旗，教開天羅地網，放他進來。此時東方才亮，惠岸隨旗進入，見四大天王與李天王下拜。拜訖，李天王道：「孩兒，你自那廂來者？」惠岸道：「愚男隨菩薩赴蟠桃會，菩薩見勝會荒涼，瑤池寂寞，引眾仙並愚男去見玉帝。玉帝備言父王等下界收伏妖猴，一日不見回報，勝負未知，菩薩因命愚男到此打聽虛實。」李天王道：「昨日到此安營下寨，著九曜星挑戰，被這廝大弄神通，九曜星俱敗走而回。後我等親自提兵，那廝也排開陣勢。我等十萬天兵，與他混戰至晚，他使個分身法戰退。及收兵查勘時，止捉得些狼蟲虎豹之類，不曾捉得他半個妖猴。今日還未出戰。」
說不了，只見轅門外有人來報道：「那大聖引一群猴精，在外面叫戰。」四大天王與李天王並太子正議出兵，木吒道：「父王，愚男蒙菩薩吩咐，下來打探消息，就說若遇戰時，可助一功。今不才願往，看他怎麼個大聖。」天王道：「孩兒，你隨菩薩修行這幾年，想必也有些神通，切須在意。」
好太子，雙手掄著鐵棍，束一束繡衣，跳出轅門，高叫：「那個是齊天大聖？」大聖挺如意棒，應聲道：「老孫便是。你是甚人，輒敢問我？」木吒道：「吾乃李天王第二太子木叉，今在觀音菩薩寶座前為徒弟護教，法名惠岸是也。」大聖道：「你不在南海修行，卻來此見我做甚？」木吒道：「我蒙師父差來打探軍情，見你這般猖獗，特來擒你。」大聖道：「你敢說那等大話，且休走，吃老孫這一棒。」木吒全然不懼，使鐵棒劈手相迎。他兩個立那半山中，轅門外，這場好鬥：
棍雖對棍鐵各異，兵縱交兵人不同。一個是太乙散仙呼大聖，一個是觀音徒弟正元龍。渾鐵棍乃千鎚打，六丁六甲運神功；如意棒是天河定，鎮海神珍法力洪。兩個相逢真對手，往來解數實無窮。這個的陰手棍萬千兇，繞腰貫索疾如風；那個的夾槍棒不放空，左遮右擋怎相容。那陣上旌旗閃閃，這陣上鼉鼓鼕鼕。萬員天將團團繞，一洞妖猴簇簇叢。怪霧愁雲漫地府，狼煙煞氣射天宮。昨朝混戰還猶可，今日爭持更又兇。堪羨猴王真本事，木吒復敗又逃生。
這大聖與惠岸戰經五六十合，惠岸臂膊酸麻，不能迎敵，虛幌一幌，敗陣而走。大聖也收了猴兵，安扎在洞門之外。只見天王營門外，大小天兵接住了太子，讓開大路，徑入轅門，對四天王、李托塔、哪吒，氣哈哈的喘息未定：「好大聖，好大聖！著實神通廣大，孩兒戰不過，又敗陣而來也！」李天王見了心驚，即命寫表求助，便差大力鬼王與木吒太子上天啟奏。
二人當時不敢停留，闖出天羅地網，駕起瑞靄祥雲。須臾，徑至通明殿下，見了四大天師，引至靈霄寶殿，呈上表章。惠岸又見菩薩施禮。菩薩道：「你打探的如何？」惠岸道：「始領命到花果山，叫開天羅地網門，見了父親，道師父差命之意。父王道：『昨日與那猴王戰了一場，止捉得他虎豹獅象之類，更未捉他一個猴精。』正講間，他又索戰，是弟子使鐵棍與他戰經五六十合，不能取勝，敗走回營。父親因此差大力鬼王同弟子上界求助。」菩薩低頭思忖。
卻說玉帝拆開表章，見有求助之言，笑道：「叵耐這個猴精，能有多大手段，就敢敵過十萬天兵？李天王又來求助，卻將那路神兵助之？」言未畢，觀音合掌啟奏：「陛下寬心，貧僧舉一神，可擒這猴。」玉帝道：「所舉者何神？」菩薩道：「乃陛下令甥顯聖二郎真君，見居灌洲灌江口，享受下方香火。他昔日曾力誅六怪，又有梅山兄弟與帳前一千二百草頭神，神通廣大。奈他只是聽調不聽宣，陛下可降一道調兵旨意，著他助力，便可擒也。」玉帝聞言，即傳調兵的旨意，就差大力鬼王賫調。
那鬼王領了旨，即駕起雲，徑至灌江口，不消半個時辰，直至真君之廟。早有把門的鬼判傳報至裡道：「外有天使，捧旨而至。」二郎即與眾弟兄出門迎接旨意，焚香開讀。旨意上云：
花果山妖猴齊天大聖作亂：因在宮偷桃、偷酒、偷丹，攪亂蟠桃大會，見著十萬天兵、一十八架天羅地網，圍山收伏，未曾得勝。今特調賢甥同義兄弟即赴花果山助力剿除。成功之後，高陞重賞。
真君大喜道：「天使請回，吾當就去拔刀相助也。」鬼王回奏不題。
這真君即喚梅山六兄弟乃康、張、姚、李四太尉，郭申、直健二將軍，聚集殿前道：「適才玉帝調遣我等往花果山收降妖猴，同去去來。」眾兄弟俱忻然願往。即點本部神兵，駕鷹牽犬，搭弩張弓，縱狂風，霎時過了東洋大海，徑至花果山。見那天羅地網密密層層，不能前進，因叫道：「把天羅地網的神將聽著：吾乃二郎顯聖真君，蒙玉帝調來，擒拿妖猴者，快開營門放行。」一時，各神一層層傳入。四大天王與李天王俱出轅門迎接。相見畢，問及勝敗之事，天王將上項事備陳一遍。真君笑道：「小聖來此，必須與他鬥個變化。列公將天羅地網不要幔了頂上，只四圍緊密，讓我賭鬥。若我輸與他，不必列公相助，我自有兄弟扶持；若贏了他，也不必列公綁縛，我自有兄弟動手。只請托塔天王與我使個照妖鏡，住立空中。恐他一時敗陣，逃竄他方，切須與我照耀明白，勿走了他。」天王各居四維，眾天兵各挨排列陣去訖。
這真君領著四太尉、二將軍，連本身七兄弟，出營挑戰；吩咐眾將緊守營盤，收全了鷹犬。眾草頭神得令。真君只到那水簾洞外，見那一群猴齊齊整整，排作個蟠龍陣勢。中軍裡立一竿旗，上書「齊天大聖」四字。真君道：「那潑妖，怎麼稱得起齊天之職？」梅山六弟道：「且休讚嘆，叫戰去來。」那營口小猴見了真君，急走去報知。那猴王即掣金箍棒，整黃金甲，登步雲履，按一按紫金冠，騰出營門，急睜睛觀看，那真君的相貌果是清奇，打扮得又秀氣。真個是：
儀容清俊貌堂堂，兩耳垂肩目有光。頭戴三山飛鳳帽，身穿一領淡鵝黃。縷金靴襯盤龍襪，玉帶團花八寶粧。腰挎彈弓新月樣，手執三尖兩刃槍。斧劈桃山曾救母，彈打鋋羅雙鳳凰。力誅八怪聲名遠，義結梅山七聖行。心高不認天家眷，性傲歸神住灌江。赤城昭惠英靈聖，顯化無邊號二郎。
大聖見了，笑嘻嘻的將金箍棒掣起，高叫道：「你是何方小將，輒敢大膽到此挑戰？」真君喝道：「你這廝有眼無珠，認不得我麼？吾乃玉帝外甥、敕封昭惠靈顯王二郎是也。今蒙上命，到此擒你這造反天宮的弼馬溫猢猻，你還不知死活。」大聖道：「我記得當年玉帝妹子思凡下界，配合楊君，生一男子，曾使斧劈桃山的，是你麼？我行要罵你幾聲，曾奈無甚冤仇；待要打你一棒，可惜了你的性命。你這郎君小輩，可急急回去，喚你四大天王出來。」真君聞言，心中大怒道：「潑猴！休得無禮，吃吾一刃。」大聖側身躲過，疾舉金箍棒，劈手相還。他兩個這場好殺：
昭惠二郎神，齊天孫大聖。這個心高欺敵美猴王，那個面生壓伏真梁棟。兩個乍相逢，各人皆賭興。從來未識淺和深，今日方知輕與重。鐵棒賽飛龍，神鋒如舞鳳。左擋右攻，前迎後映。這陣上梅山六弟助威風，那陣上馬流四將傳軍令。搖旗擂鼓各齊心，吶喊篩鑼都助興。兩個鋼刀有見機，一來一往無絲縫。金箍棒是海中珍，變化飛騰能取勝。若還身慢命該休，但要差池為蹭蹬。
真君與大聖鬥經三百餘合，不知勝負。那真君抖擻神威，搖身一變，變得身高萬丈，兩隻手舉著三尖兩刃神鋒，好便似華山頂上之峰，青臉獠牙，朱紅頭髮，惡狠狠，望大聖著頭就砍。這大聖也使神通，變得與二郎身軀一樣，嘴臉一般，舉一條如意金箍棒，卻就是崑崙頂上擎天之柱，抵住二郎神。諕得那馬、流元帥戰兢兢，搖不得旌旗；崩、芭二將虛怯怯，使不得刀劍。這陣上，康、張、姚、李、郭申、直健傳號令，撒放草頭神，向他那水簾洞外縱著鷹犬，搭弩張弓，一齊掩殺。可憐沖散妖猴四健將，捉拿靈怪二三千。那些猴拋戈棄甲，撇劍丟槍，跑的跑，喊的喊，上山的上山，歸洞的歸洞。好似夜貓驚宿鳥，飛灑滿天星。眾兄弟得勝不題。
卻說真君與大聖變做法天象地的規模，正鬥時，大聖忽見本營中妖猴驚散，自覺心慌，收了法象，掣棒抽身就走。真君見他敗走，大步趕上道：「那裡走？趁早歸降，饒你性命。」大聖不戀戰，只情跑起。將近洞口，正撞著康、張、姚、李四太尉，郭申、直健二將軍，一齊帥眾擋住道：「潑猴！那裡走？」大聖慌了手腳，就把金箍棒捏做繡花針，藏在耳內。搖身一變，變作個麻雀兒，飛在樹梢頭釘住。那六兄弟慌慌張張，前後尋覓不見，一齊吆喝道：「走了這猴精也！走了這猴精也！」
正嚷處，真君到了，問：「兄弟們，趕到那廂不見了？」眾神道：「才在這裡圍住，就不見了。」二郎圓睜鳳目觀看，見大聖變了麻雀兒，釘在樹上。就收了法象，撇了神鋒，卸下彈弓。搖身一變，變作個鷂鷹兒，抖開翅，飛將去撲打。大聖見了，颼的一翅飛起去，變作一只大鶿老，沖天而去。二郎見了，急抖翎毛，搖身一變，變作一隻大海鶴，鑽上雲霄來嗛。大聖又將身按下，入澗中，變作一個魚兒，淬入水內。二郎趕至澗邊，不見蹤跡。心中暗想道：「這猢猻必然下水去也，定變作魚蝦之類。等我再變變拿他。」果一變，變作個魚鷹兒，飄蕩在下溜頭波面上，等待片時。那大聖變魚兒，順水正游，忽見一隻飛禽：似青鷂，毛片不青；似鷺鷥，頂上無纓；似老鸛，腿又不紅：「想是二郎變化了等我哩！」急轉頭，打個花就走。二郎看見道：「打花的魚兒：似鯉魚，尾巴不紅；似鱖魚，花鱗不見；似黑魚，頭上無星；似魴魚，鰓上無針。他怎麼見了我就回去了？必然是那猴變的。」趕上來，刷的啄一嘴。那大聖就攛出水中，一變，變作一條水蛇，游近岸，鑽入草中。二郎因嗛他不著，他見水響中，見一條蛇攛出去，認得是大聖。急轉身，又變了一隻朱繡頂的灰鶴，伸著一個長嘴，與一把尖頭鐵鉗子相似，徑來吃這水蛇。水蛇跳一跳，又變做一隻花鴇，木木樗樗的，立在蓼汀之上。二郎見他變得低賤，（花鴇乃鳥中至賤至淫之物，不拘鸞、鳳、鷹、鴉，都與交群）故此不去攏傍。即現原身，走將去，取過彈弓，拽滿，一彈子把他打個躘踵。
那大聖趁著機會，滾下山崖，伏在那裡又變，變一座土地廟兒：大張著口，似個廟門；牙齒變做門扇；舌頭變做菩薩；眼睛變做窗櫺；只有尾巴不好收拾，豎在後面，變做一根旗竿。真君趕到崖下，不見打倒的鴇鳥，只有一間小廟。急睜鳳眼，仔細看之，見旗竿立在後面，笑道：「是這猢猻了，他今又在那裡哄我。我也曾見廟宇，更不曾見一個旗竿豎在後面的。斷是這畜生弄諠。他若哄我進去，他便一口咬住。我怎肯進去？等我掣拳先搗窗櫺，後踢門扇。」大聖聽得，心驚道：「好狠，好狠！門扇是我牙齒，窗櫺是我眼睛，若打了牙，搗了眼，卻怎麼是好？」撲的一個虎跳，又冒在空中不見。
真君前前後後亂趕，只見四太尉、二將軍一齊擁至，道：「兄長，拿住大聖了麼？」真君笑道：「那猴兒才自變座廟宇哄我。我正要搗他窗櫺，踢他門扇，他就縱一縱，又渺無蹤跡。可怪，可怪！」眾皆愕然，四望更無形影。真君道：「兄弟們在此看守巡邏，等我上去尋他。」急縱身駕雲，起在半空。見那李天王高擎照妖鏡，與哪吒住立雲端，真君道：「天王，曾見那猴王麼？」天王道：「不曾上來，我這裡照著他哩。」真君把那賭變化，弄神通，拿群猴一事說畢。卻道：「他變廟宇，正打處，就走了。」李天王聞言，又把照妖鏡四方一照，呵呵的笑道：「真君，快去，快去。那猴使了個隱身法，走出營圍，往你那灌江口去也。」二郎聽說，即取神鋒，回灌江口來趕。
卻說那大聖已至灌江口，搖身一變，變作二郎爺爺的模樣，按下雲頭，徑入廟裡。鬼判不能相認，一個個磕頭迎接。他坐中間，點查香火：見李虎拜還的三牲，張龍許下的保福，趙甲求子的文書，錢丙告病的良願。正看處，有人報：「又一個爺爺來了。」眾鬼判急急觀看，無不驚心。真君卻道：「有個甚麼齊天大聖，才來這裡否？」眾鬼判道：「不曾見甚麼大聖，只有一個爺爺在裡面查點哩。」真君撞進門，大聖見了，現出本相道：「郎君不消嚷，廟宇已姓孫了。」這真君即舉三尖兩刃神鋒，劈臉就砍。那猴王使個身法，讓過神鋒。掣出那繡花針兒，幌一幌，碗來粗細，趕到前，對面相還。兩個嚷嚷鬧鬧，打出廟門，半霧半雲，且行且戰，復打到花果山。慌得那四大天王等眾，隄防愈緊。這康、張太尉等迎著真君，合心努力，把那美猴王圍繞不題。
話表大力鬼王既調了真君與六兄弟提兵擒魔去後，卻上界回奏。玉帝與觀音菩薩、王母並眾仙卿，正在靈霄殿講話，道：「既是二郎已去赴戰，這一日還不見回報。」觀音合掌道：「貧僧請陛下同道祖出南天門外，親去看看虛實如何？」玉帝道：「言之有理。」即擺駕，同道祖、觀音、王母與眾仙卿至南天門。早有些天丁、力士接著，開門遙觀。只見眾天丁佈羅網，圍住四面；李天王與哪吒擎照妖鏡，立在空中；真君把大聖圍繞中間，紛紛賭鬥哩。
菩薩開口對老君說：「貧僧所舉二郎神如何？果有神通，已把那大聖圍困，只是未得擒拿。我如今助他一功，決拿住他也。」老君道：「菩薩將甚兵器？怎麼助他？」菩薩道：「我將那淨瓶楊柳拋下去，打那猴頭，即不能打死，也打個一跌，教二郎小聖好去拿他。」老君道：「你這瓶是個磁器，能打著他便好，如打不著他的頭，或撞著他的鐵棒，卻不打碎了？你且莫動手，等我老君助他一功。」菩薩道：「你有甚麼兵器？」老君道：「有，有，有。」捋起衣袖，左膊上取下一個圈子，說道：「這件兵器，乃錕鋼摶煉的，被我將還丹點成，養就一身靈氣，善能變化，水火不侵，又能套諸物。一名『金鋼琢』，又名『金鋼套』。當年過函關，化胡為佛，甚是虧他。早晚最可防身。等我丟下去打他一下。」
話畢，自天門上往下一摜，滴流流，徑落花果山營盤裡，可可的著猴王頭上一下。猴王只顧苦戰七聖，卻不知天上墜下這兵器，打中了天靈，立不穩腳，跌了一跤，爬將起來就跑。被二郎爺爺的細犬趕上，照腿肚子上一口，又扯了一跌。他睡倒在地，罵道：「這個亡人！你不去妨家長，卻來咬老孫！」急翻身爬不起來，被七聖一擁按住，即將繩索捆綁，使勾刀穿了琵琶骨，再不能變化。
那老君收了金鋼琢，請玉帝同觀音、王母、眾仙等，俱回靈霄殿。這下面四大天王與李天王諸神，俱收兵拔寨，近前向小聖賀喜，都道：「此小聖之功也。」小聖道：「此乃天尊洪福，眾神威權，我何功之有？」康、張、姚、李道：「兄長不必多敘，且押這廝去上界見玉帝，請旨發落去也。」真君道：「賢弟，汝等未受天籙，不得面見玉帝。教天甲神兵押著，我同天王等上界回旨。你們帥眾在此搜山，搜淨之後，仍回灌口。待我請了賞，討了功，回來同樂。」四太尉、二將軍依言領諾。這真君與眾即駕雲頭，唱凱歌，得勝朝天。不多時，到通明殿外。天師啟奏道：「四大天王等眾已捉了妖猴齊天大聖了，來此聽宣。」玉帝傳旨，即命大力鬼王與天丁等眾，押至斬妖臺，將這廝碎剁其屍。咦！正是：
欺誑今遭刑憲苦，英雄氣概等時休。
畢竟不知那猴王性命何如，且聽下回分解。
English
Guanyin Arrives at the Banquet and Asks What Happened; the Young Sage Displays His Power and Subdues the Great Sage
While the heavenly gods surrounded Mount Flower-Fruit and the Great Sage rested, the compassionate Bodhisattva Guanyin of Mount Potala in the Southern Sea, savior from suffering, arrived with her eldest disciple, Pilgrim Huian, at the Queen Mother's invitation. At the Jade Pool they found the tables in disarray and the place nearly empty. A few immortals stood talking instead of taking their seats. They told Guanyin what had happened. “There is no feast and no wine to share. Come with me to see the Jade Emperor.” They followed her to the Hall of Pervading Light. Four Celestial Masters and the Barefoot Immortal greeted her and explained that the Emperor was troubled and his army had not returned from its expedition against the monkey. “Please announce my visit,” Guanyin said. Master Qiu Hongji brought her before the Jade Emperor, who sat with the Supreme Lord Lao and the Queen Mother.
Guanyin and her companions bowed to the Emperor and greeted the Supreme Lord and Queen Mother. “What happened to the Peach Banquet?” she asked. “In other years our guests rejoiced. This year a demon monkey ruined it,” said the Emperor. “Where did he come from?” “A stone egg on Mount Flower-Fruit in Aolai, Eastern Superior Divine Continent. At birth his eyes shot golden beams to the Dipper. We paid no attention. He later acquired powers, overcame dragons and tigers, and erased his name from the register of the dead. The Dragon King and King Yama complained. I meant to arrest him, but the Gold Star of Venus said anyone with nine openings can become immortal. I summoned him to heaven, gave him the office of Bimawen, Keeper of the Heavenly Horses, and tried to nurture his talent. He disdained the post and rebelled. Heavenly King Li and Nezha fought him; afterward I called him back and made him Great Sage Equal to Heaven, a title without salary. Having no duties he wandered about, so I gave him the Peach Garden. He ate its ripe fruit and, finding himself uninvited to the banquet, deceived the Barefoot Immortal and went in his guise to steal the dishes and wine. He stole Lao's elixir as well and carried more imperial wine down to his monkeys. I sent a hundred thousand soldiers with nets to seize him, but no news has come.” Guanyin told Huian: “Go to Mount Flower-Fruit and learn what happened. Help in battle if you can and report accurately.”
Huian took an iron staff and flew down to the mountain. Heavenly nets surrounded it thickly, with guards calling the watches at every gate. “Please report that I am Muzha, second son of Heavenly King Li, Guanyin's eldest disciple Huian, here for news of the campaign.” The mountain gods relayed the message through the mansions of Void-Rat, Hairy-Head Rooster, Star-Horse, and Chamber-Rabbit. Li ordered an opening made in the nets. At dawn Huian entered, bowed to his father and the Four Heavenly Kings, and explained: “The Bodhisattva found the banquet ruined and asked the Jade Emperor what had happened. He told her you had gone to capture the monkey but had sent no report. She sent me to investigate.” Li said: “Yesterday the Nine Luminaries challenged him but lost. Then our army fought his troops until evening; his doubles drove us back. We captured beasts, not one monkey. We haven't fought today.”
A messenger appeared: “The Great Sage and his monkeys challenge us!” Li, Nezha, and the Four Heavenly Kings discussed an attack. Huian said: “My master sent me to investigate and help if battle arose. Let me see what this Great Sage can do.” Li warned his son to be careful.
Staff in both hands, Huian stepped from the camp. “Which of you is Great Sage Equal to Heaven?” “I am. Who are you?” “Muzha, Heavenly King Li's second son, Guanyin's disciple and guardian of her teaching, named Huian.” “Why leave your practice in the Southern Sea to come here?” “My master sent me for news. Seeing your rebellion, I've come to seize you.” “Then take this blow!” The Great Sage swung his staff, and Huian met it with his own. Their battle outside the camp on the mountain slope was fierce:
Staff met staff, but the irons differed; warrior met warrior, but they were not alike. One was a Supreme Unity immortal called Great Sage, the other Guanyin's disciple, a true dragon of the primal source. Huian's solid iron staff had been forged by a thousand blows and empowered by the Six Ding and Six Jia; Wukong's As-You-Will Staff once anchored the Milky Way and held the sea in place. Matched in battle, their strokes seemed endless. Huian's sweeping blows whistled around his waist like wind; Wukong's thrusts met each one, defending right and left. Banners flashed above one army; crocodile-hide drums boomed in the other. Ten thousand celestial soldiers encircled the battlefield; monkeys thronged around their cave. Dark mist and clouds covered the underworld; smoke and violence rose toward heaven. Yesterday's battle was fierce, but today's was fiercer still. What skill the Monkey King displayed! Huian lost and fled alive.
After fifty or sixty exchanges, Huian's arms ached too badly to continue. He feinted and retreated. Wukong withdrew his monkeys to the cave. Heavenly soldiers ushered Huian back to the Four Heavenly Kings, Li, and Nezha. Still panting, he said: “That Great Sage has immense power! I could not defeat him.” Alarmed, Li wrote a petition for aid and sent Huian and the Mighty Ghost King to heaven.
They flew through the nets to the Hall of Pervading Light. The Celestial Masters brought them before the Emperor with their petition. Huian greeted Guanyin. “What did you learn?” “My father told me yesterday they fought the Monkey King and captured tigers, leopards, lions, and elephants, but no monkeys. Then Wukong challenged them again. I fought him fifty or sixty rounds with my iron staff but was defeated. My father sent us to ask for aid.” Guanyin considered.
The Jade Emperor read the request. “How can one monkey withstand a hundred thousand soldiers? What reinforcements can I send?” Guanyin joined her palms. “Do not worry. I know one god who can capture him: your nephew, the Illustrious Sage True Lord Erlang, who lives at the mouth of the Guan River and receives offerings from the world below. He once subdued six monsters and commands his sworn brothers of Mount Mei and 1,200 divine troops. He answers a call to arms, though not an ordinary summons. Send him an order to assist.” The Emperor gave the order to the Mighty Ghost King.
Within half an hour the messenger reached Erlang's shrine at the Guan River's mouth. Gatekeepers announced the edict. Erlang and his brothers welcomed the envoy, lit incense, and read it:
“The demon monkey Great Sage Equal to Heaven has rebelled on Mount Flower-Fruit. He stole peaches, wine, and elixir and disrupted the Peach Banquet. A hundred thousand soldiers and eighteen heavenly nets have surrounded his mountain without success. We command our worthy nephew and his sworn brothers to aid in his defeat. Success will bring promotion and generous rewards.”
“Tell the Emperor we leave at once to help,” Erlang said. The messenger returned to report.
Erlang summoned his six brothers of Mount Mei—Officers Kang, Zhang, Yao, and Li, and Generals Guo Shen and Zhi Jian. They willingly mustered their divine troops, readied hawks, dogs, bows, and crossbows, and crossed the Eastern Sea on a fierce wind. At Mount Flower-Fruit Erlang called through the nets: “I am the Illustrious Sage True Lord Erlang, ordered here by the Emperor. Let me in.” Heavenly King Li and the Four Heavenly Kings welcomed him and described their defeats. “I will contest his transformations. Keep the nets tightly around the sides but open above for our fight. My brothers will help me if I lose and secure him if I win. Heavenly King Li, hold your demon-revealing mirror overhead. If he flees, track him so he cannot escape.” The army took positions on all sides.
Erlang and his six brothers marched to Water Curtain Cave, leaving troops, hawks, and hounds at the camp. The monkeys stood in a coiled-dragon formation beneath a banner reading “Great Sage Equal to Heaven.” “What right has that wretch to call himself heaven's equal?” Erlang asked. “Challenge him and see,” his brothers replied. A monkey ran inside. The Monkey King came out wearing his golden armor, cloud shoes, and purple-gold crown, staff in hand. Erlang looked handsome and dignified:
A fine, stately face and shining eyes; long ears reached his shoulders.A three-peaked phoenix cap on his head, a pale yellow robe upon his body.Gold-embroidered boots above dragon-patterned socks; a jade belt set with eight treasures.A new-moon slingshot at his waist, a three-pointed double-edged spear in his hand.He split Peach Mountain with an ax to rescue his mother and shot two phoenixes with his pellets.Famed for overcoming eight monsters, he joined the seven sages of Mount Mei in brotherhood.Too proud to claim kinship with heaven, he returned to his shrine at the Guan River.Brilliant in sacred grace, limitless in manifestations: Erlang.
“What young general dares challenge me?” asked the Great Sage. “Blind fool! I am Erlang, the Jade Emperor's nephew, whom he titled the Brilliant and Gracious Sacred King. I have come to arrest the rebellious Bimawen.” “Ah, you're the boy born when the Emperor's sister descended to wed a mortal named Yang—the one who split Peach Mountain to save his mother. I might curse you, but we've no quarrel; or strike you, but your death would be a pity. Run along and send me the Four Heavenly Kings.” Furious, Erlang swung his spear. Wukong dodged and struck back. They fought:
Erlang of Brilliant Grace and Sun Wukong, Great Sage Equal to Heaven: the Monkey King stood proud, the handsome True Lord determined to subdue him. Meeting for the first time, each tested the other's strength. The iron staff flew like a dragon, the divine blade like a phoenix. They struck and blocked, advanced and withdrew. Erlang's six brothers cheered him on; Wukong's four commanders called their orders. Banners waved, drums beat, voices shouted, and gongs rang. Spear and staff met without a gap. The gold-banded staff was a treasure of the sea, potent in flight and transformation. A moment's delay meant death; a single misstep, defeat.
They fought more than three hundred rounds without a victor. Erlang invoked his power, grew ten thousand zhang tall, blue-faced, red-haired, and fanged, and swung his towering spear like a peak of Mount Hua. Wukong grew just as tall and faced him with the gold-banded staff, like a sky-propping pillar atop Kunlun. Marshals Ma and Liu trembled too much to wave their banners; Generals Beng and Ba could not raise their swords. Erlang's brothers sent their 1,200 troops with hawks, dogs, bows, and crossbows against Water Curtain Cave. They scattered the four commanders and captured two or three thousand creatures. Monkeys dropped their armor and weapons, some fleeing up the mountain, some into the cave, like roosting birds startled at night and stars scattering across the sky.
Seeing his monkeys scatter, the Great Sage lost heart, shrank back to his usual form, and fled. Erlang pursued. “Surrender and I'll spare you!” Near the cave Erlang's six brothers blocked his path. Wukong made his staff into a needle, tucked it in his ear, and changed into a sparrow perched on a treetop. The six searched in vain. “The monkey's escaped!”
Erlang arrived. His keen eyes spotted the sparrow. He changed into a sparrowhawk and swooped. Wukong became a great cormorant and soared upward. Erlang became a great sea crane and pursued into the clouds. Wukong plunged into a stream as a fish. Erlang reasoned that he had become an aquatic creature, and changed into a fish hawk hovering above the current. The fish saw a bird that resembled a harrier but lacked blue feathers, an egret without a crest, or a stork without red legs. “That must be Erlang!” It turned and swam away. Erlang saw a fish that resembled a carp without its red tail, a mandarin fish without spotted scales, a snakehead without a mark on its head, or a bream without spikes beside its gills. “Why turn away at sight of me? It must be the monkey!” He swooped, but Wukong sprang from the water as a water snake and slipped into the grass. Erlang became a gray crane with a crimson crest, thrusting its beak like iron tongs. Wukong changed into a clumsy florican standing in the reeds. Erlang would not touch so disreputable a bird; he resumed his shape and knocked it staggering with a pellet from his slingshot.
The Great Sage rolled down a cliff and changed into a little earth-god shrine. His open mouth became the doorway, teeth the doors, tongue an idol, eyes the windows; unable to hide his tail, he made it a flagpole behind the building. Erlang found no florican, only a little shrine, and noticed the flagpole. “No shrine has a flagpole in back! He means to swallow me if I enter. I'll smash the windows and kick down the doors.” “My eyes and teeth!” Wukong thought, and leaped away in alarm.
Erlang's brothers arrived. “Have you caught him?” “He changed into a shrine. I was about to break its windows when he vanished.” Erlang told them to search while he rose on a cloud to Li and Nezha, who held the demon-revealing mirror above. “Have you seen the monkey?” “He hasn't come up. The mirror still tracks him.” Erlang explained the transformations. Li swept the mirror across the horizons and laughed: “He has slipped invisibly past our lines and is heading to your shrine at the Guan River!” Erlang hurried home.
Wukong had reached the shrine first, disguised as Erlang. The ghost judges bowed and showed him the offerings and petitions: Li Hu's sacrifice of three animals, Zhang Long's vow for safety, Zhao Jia's prayer for a son, Qian Bing's wish for recovery from illness. Then a servant cried: “Our lord has come again!” The judges were startled. Erlang asked: “Has the Great Sage Equal to Heaven come here?” “No, but our lord is inside examining the offerings.” Erlang burst in. Wukong assumed his own form. “No need to shout, young man. The shrine belongs to Sun now!” Erlang struck with his spear. Wukong dodged and drew and enlarged his staff. Fighting out of the shrine, they traveled through cloud and mist back to Mount Flower-Fruit. The Four Heavenly Kings tightened their guard, and the six brothers joined Erlang to encircle the Monkey King.
Meanwhile the Mighty Ghost King had reported Erlang's departure to heaven. As the Jade Emperor spoke with Guanyin, the Queen Mother, and his ministers, Guanyin suggested: “Let us go to the Southern Gate and see how he fares.” They went with the Supreme Lord Lao. Through the opened gate they saw heavenly nets around the mountain, Li and Nezha holding the mirror in the sky, and Erlang's men surrounding the Great Sage in combat.
“Erlang has trapped him, though not yet caught him,” Guanyin told the Supreme Lord Lao. “I'll throw my willow vase and strike the monkey's head, or at least knock him down for Erlang.” “Your vase is porcelain. If it strikes his iron staff, it may break. Let me help instead.” Lao removed a ring from his left arm. “This diamond snare is forged of fine steel and perfected with the elixir. Filled with vital spirit, it changes form, resists water and fire, and can capture anything. I relied on it when passing through Hangu Pass and converting the people of Hu into Buddhists. It guards me day and night. I'll strike him with it.”
From heaven's gate Lao hurled the ring. It spun down to the mountain and struck the Monkey King's crown as he fought the seven brothers. Staggering, Wukong fell and tried to flee, but Erlang's hound bit his calf and pulled him down again. “Wretched dog! Why bite me instead of your master?” he cursed. Before he could rise the seven brothers pinned him, tied him with ropes, and pierced his shoulder blades with hooked blades, preventing his transformations.
Lao reclaimed his ring and returned to the Hall of Divine Mists with the Jade Emperor, Guanyin, Queen Mother, and immortals. The heavenly commanders struck camp and congratulated Erlang. “The victory belongs to the Emperor's fortune and the gods' strength, not mine,” he said. His brothers urged him to take the prisoner to heaven. “You are not enrolled there and may not appear before the Emperor. Let the armored gods escort him while I report with the heavenly kings. Search the mountain, then return to the Guan River; I'll bring our rewards home.” They agreed. The victorious gods flew singing to the Hall of Pervading Light. The Celestial Master announced: “The Four Heavenly Kings and their companions have captured the demon monkey Great Sage Equal to Heaven.” The Jade Emperor ordered the Mighty Ghost King and heavenly guards to take him to the Demon-Execution Terrace and cut his body to pieces. Ah:
His deceit now meets the bitter law; his heroic spirit faces its end.
What became of the Monkey King? Listen to the next chapter to find out.
Chapter 7
Traditional Chinese
第七回 八卦爐中逃大聖 五行山下定心猿
富貴功名，前緣分定，為人切莫欺心。正大光明，忠良善果彌深。些些狂妄天加譴，眼前不遇待時臨。問東君，因甚如今禍害相侵？只為心高圖罔極，不分上下亂規箴。
話表齊天大聖被眾天兵押去斬妖臺下，綁在降妖柱上，刀砍斧剁，槍刺劍刳，莫想傷及其身。南斗星奮令火部眾神放火煨燒，亦不能燒著。又著雷部眾神以雷屑釘打，越發不能傷損一毫。那大力鬼王與眾啟奏道：「萬歲，這大聖不知是何處學得這護身之法，臣等用刀砍斧剁，雷打火燒，一毫不能傷損，卻如之何？」玉帝聞言道：「這廝這等這等，如何處治？」太上老君即奏道：「那猴吃了蟠桃，飲了御酒，又盜了仙丹。我那五壺丹，有生有熟，被他都吃在肚裡。運用三昧火，鍛成一塊，所以渾做金鋼之軀，急不能傷。不若與老道領去，放在八卦爐中，以文武火鍛煉，煉出我的丹來，他身自為灰燼矣。」玉帝聞言，即教六丁、六甲將他解下，付與老君。老君領旨去訖。一壁廂宣二郎顯聖，賞賜金花百朵、御酒百瓶、還丹百粒、異寶明珠、錦繡等件，教與義兄弟分享。真君謝恩，回灌江口不題。
那老君到兜率宮，將大聖解去繩索，放了穿琵琶骨之器，推入八卦爐中，命看爐的道人、架火的童子，將火搧起鍛煉。原來那爐是乾、坎、艮、震、巽、離、坤、兌八卦。他即將身鑽在巽宮位下。巽乃風也，有風則無火。只是風攪得煙來，把一雙眼火煼紅了，弄做個老害病眼，故喚作「火眼金睛」。
真個光陰迅速，不覺七七四十九日，老君的火候俱全。忽一日，開爐取丹。那大聖雙手侮著眼，正自揉搓流涕，只聽得爐頭聲響。猛睜睛看見光明，他就忍不住，將身一縱，跳出丹爐，唿喇一聲，蹬倒八卦爐，往外就走。慌得那架火、看爐與丁甲一班人來扯，被他一個個都放倒，好似癲癇的白額虎，風狂的獨角龍。老君趕上抓一把，被他一捽，捽了個倒栽蔥，脫身走了。即去耳中掣出如意棒，迎風幌一幌，碗來粗細，依然拿在手中，不分好歹，卻又大亂天宮，打得那九曜星閉門閉戶，四天王無影無形。好猴精，有詩為證。詩曰：
混元體正合先天，萬劫千番只自然。渺渺無為渾太乙，如如不動號初玄。爐中久煉非鉛汞，物外長生是本仙。變化無窮還變化，三皈五戒總休言。
又詩：
一點靈光徹太虛，那條拄杖亦如之。或長或短隨人用，橫豎橫排任卷舒。
又詩：
猿猴道體配人心，心即猿猴意思深。大聖齊天非假論，官封弼馬豈知音。馬猿合作心和意，緊縛牢拴莫外尋。萬相歸真從一理，如來同契住雙林。
這一番，那猴王不分上下，使鐵棒東打西敵，更無一神可擋，只打到通明殿裡，靈霄殿外。幸有佑聖真君的佐使王靈官執殿，他看大聖縱橫，掣金鞭近前擋住道：「潑猴何往？有吾在此，切莫猖狂。」這大聖不由分說，舉棒就打；那靈官鞭起相迎。兩個在靈霄殿前廝渾一處，好殺：
赤膽忠良名譽大，欺天誑上聲名壞。一低一好幸相持，豪傑英雄同賭賽。鐵棒兇，金鞭快，正直無私怎忍耐？這個是太乙雷聲應化尊，那個是齊天大聖猿猴怪。金鞭鐵棒兩家能，都是神宮仙器械。今日在靈霄寶殿弄威風，各展雄才真可愛。一個欺心要奪斗牛宮，一個竭力匡扶玄聖界。苦爭不讓顯神通，鞭棒往來無勝敗。
他兩個鬥在一處，勝敗未分。早有佑聖真君又差將佐發文到雷府，調三十六員雷將齊來，把大聖圍在垓心，各騁兇惡鏖戰。那大聖全無一毫懼色，使一條如意棒，左遮右擋，後架前迎。一時見那眾雷將的刀槍劍戟、鞭簡撾鎚、鉞斧金瓜、旄鐮月鏟來的甚緊，他即搖身一變：變做三頭六臂；把如意棒幌一幌，變作三條；六隻手使開三條棒，好便似紡車兒一般，滴流流，在那垓心裡飛舞。眾雷神莫能相近。真個是：
圓陀陀，光灼灼，亙古常存人怎學？入火不能焚，入水何曾溺？光明一顆摩尼珠，劍戟刀槍傷不著。也能善，也能惡，眼前善惡憑他作。善時成佛與成仙，惡處披毛並帶角。無窮變化鬧天宮，雷將神兵不可捉。
當時眾神把大聖攢在一處，卻不能近身，亂嚷亂鬥。早驚動玉帝，遂傳旨著遊奕靈官同翊聖真君上西方請佛老降伏。
那二聖得了旨，徑到靈山勝境雷音寶剎之前，對四金剛、八菩薩禮畢，即煩轉達。眾神隨至寶蓮臺下啟知，如來召請。二聖禮佛三匝，侍立臺下。如來問：「玉帝何事，煩二聖下臨？」二聖即啟道：「向時花果山產一猴，在那裡弄神通，聚眾猴攪亂世界。玉帝降招安旨，封為弼馬溫，他嫌官小反去。當遣李天王、哪吒太子擒拿未獲，復招安他，封做齊天大聖，先有官無祿。著他代管蟠桃園，他即偷桃；又走至瑤池，偷殽、偷酒，攪亂大會；仗酒又暗入兜率宮，偷老君仙丹，反出天宮。玉帝復遣十萬天兵，亦不能收伏。後觀世音舉二郎真君同他義兄弟追殺，他變化多端，虧老君拋金鋼琢打中，二郎方得拿住。解赴御前，即命斬之，刀砍斧剁，火燒雷打，俱不能傷。老君奏准領去，以火鍛煉。四十九日開鼎，他卻又跳出八卦爐，打退天丁，徑入通明殿裡，靈霄殿外。被佑聖真君的佐使王靈官擋住苦戰，又調三十六員雷將把他困在垓心，終不能相近。事在緊急，因此玉帝特請如來救駕。」如來聞說，即對眾菩薩道：「汝等在此穩坐法堂，休得亂了禪位，待我煉魔救駕去來。」
如來即喚阿儺、迦葉二尊者相隨，離了雷音，徑至靈霄門外。忽聽得喊聲振耳，乃三十六員雷將圍困著大聖哩。佛祖傳法旨：「教雷將停息干戈，放開營所，叫那大聖出來，等我問他有何法力。」眾將果退。大聖也收了法象，現出原身近前，怒氣昂昂，厲聲高叫道：「你是那方善士，敢來止住刀兵問我？」如來笑道：「我是西方極樂世界釋迦牟尼尊者。南無阿彌陀佛！今聞你猖狂村野，屢反天宮，不知是何方生長，何年得道，為何這等暴橫？」大聖道：「我本：
天地生成靈混仙，花果山中一老猿。水簾洞裡為家業，拜友尋師悟太玄。煉就長生多少法，學來變化廣無邊。因在凡間嫌地窄，立心端要住瑤天。靈霄寶殿非他久，歷代人王有分傳。強者為尊該讓我，英雄只此敢爭先。」
佛祖聽言，呵呵冷笑道：「你那廝乃是個猴子成精，焉敢欺心，要奪玉皇上帝尊位？他自幼修持，苦歷過一千七百五十劫。每劫該十二萬九千六百年，你算他該多少年數，方能享受此無極大道？你那個初世為人的畜生，如何出此大言？不當人子，不當人子，折了你的壽算。趁早皈依，切莫胡說。但恐遭了毒手，性命頃刻而休，可惜了你的本來面目。」大聖道：「他雖年幼修長，也不應久占在此。常言道：『皇帝輪流做，明年到我家。』只教他搬出去，將天宮讓與我，便罷了；若還不讓，定要攪攘，永不清平。」佛祖道：「你除了長生變化之法，再有何能，敢占天宮勝境？」大聖道：「我的手段多哩：我有七十二般變化，萬劫不老長生；會駕觔斗雲，一縱十萬八千里。如何坐不得天位？」佛祖道：「我與你打個賭賽：你若有本事，一觔斗打出我這右手掌中，算你贏，再不用動刀兵，苦爭戰，就請玉帝到西方居住，把天宮讓你；若不能打出手掌，你還下界為妖，再修幾劫，卻來爭吵。」那大聖聞言，暗笑道：「這如來十分好獃。我老孫一觔斗去十萬八千里，他那手掌方圓不滿一尺，如何跳不出去？」急發聲道：「既如此說，你可做得主張？」佛祖道：「做得，做得。」伸開右手，卻似個荷葉大小。
那大聖收了如意棒，抖擻神威，將身一縱，站在佛祖手心裡，卻道聲：「我出去也。」你看他一路雲光，無形無影去了。佛祖慧眼觀看，見那猴王風車子一般相似不住，只管前進。大聖行時，忽見有五根肉紅柱子，撐著一股青氣。他道：「此間乃盡頭路了。這番回去，如來作證，靈霄宮定是我坐也。」又思量說：「且住，等我留下些記號，方好與如來說話。」拔下一根毫毛，吹口仙氣，叫：「變！」變作一管濃墨雙毫筆，在那中間柱子上寫一行大字云：「齊天大聖，到此一遊。」寫畢，收了毫毛。又不莊尊，卻在第一根柱子根下撒了一泡猴尿。翻轉觔斗雲，徑回本處，站在如來掌內道：「我已去，今來了。你教玉帝讓天宮與我。」
如來罵道：「我把你這個尿精猴子，你正好不曾離了我掌哩。」大聖道：「你是不知。我去到天盡頭，見五根肉紅柱，撐著一股青氣，我留個記在那裡，你敢和我同去看麼？」如來道：「不消去，你只自低頭看看。」那大聖睜圓火眼金睛，低頭看時，原來佛祖右手中指寫著「齊天大聖，到此一遊」。大指丫裡，還有些猴尿臊氣。大聖吃了一驚道：「有這等事？有這等事？我將此字寫在撐天柱子上，如何卻在他手指上？莫非有個未卜先知的法術？我決不信，不信。等我再去來。」
好大聖，急縱身又要跳出。被佛祖翻掌一撲，把這猴王推出西天門外，將五指化作金、木、水、火、土五座聯山，喚名「五行山」，輕輕的把他壓住。眾雷神與阿儺、迦葉一個個合掌稱揚道：「善哉，善哉！
當年卵化學為人，立志修行果道真。萬劫無移居勝境，一朝有變散精神。欺天罔上思高位，凌聖偷丹亂大倫。惡貫滿盈今有報，不知何日得翻身。」
如來佛祖殄滅了妖猴，即喚阿儺、迦葉同轉西方極樂世界。時有天蓬、天佑急出靈霄寶殿道：「請如來少待，我主大駕來也。」佛祖聞言，回首瞻仰。須臾，果見八景鸞輿，九光寶蓋，聲奏玄歌妙樂，詠哦無量神章，散寶花，噴真香，直至佛前謝曰：「多蒙大法收殄妖邪，望如來少停一日，請諸仙做一會筵奉謝。」如來不敢違悖，即合掌謝道：「老僧承大天尊宣命來此，有何法力？還是天尊與眾神洪福。敢勞致謝？」玉帝傳旨，即著雷部眾神，分頭請三清、四御、五老、六司、七元、八極、九曜、十都、千真、萬聖來此赴會，同謝佛恩。又命四大天師、九天仙女，大開玉京金闕、太玄寶宮、洞陽玉館，請如來高座七寶靈臺，調設各班坐位，安排龍肝鳳髓，玉液蟠桃。
不一時，那玉清元始天尊、上清靈寶天尊、太清道德天尊、五炁真君、五斗星君、三官四聖、九曜真君、左輔、右弼、天王、哪吒，玄虛一應靈通，對對旌旗，雙雙幡蓋，都捧著明珠異寶，壽果奇花，向佛前拜獻曰：「感如來無量法力，收伏妖猴。蒙大天尊設宴，呼喚我等皆來陳謝。請如來將此會立一名如何？」如來領眾神之託曰：「今欲立名，可作個安天大會。」各仙老異口同聲，俱道：「好個『安天大會』！好個『安天大會』！」言訖，各坐座位，走斝傳觴，簪花鼓瑟，果好會也。有詩為證。詩曰：
宴設蟠桃猴攪亂，安天大會勝蟠桃。龍旗鸞輅祥光藹，寶節幢幡瑞氣飄。仙樂玄歌音韻美，鳳簫玉管響聲高。瓊香繚繞群仙集，宇宙清平賀聖朝。
眾皆暢然喜會，只見王母娘娘引一班仙子、仙娥、美姬、美女飄飄蕩蕩舞向佛前，施禮曰：「前被妖猴攪亂蟠桃一會，請眾仙眾佛俱成功。今蒙如來大法鍊鎖頑猴，喜慶『安天大會』，無物可謝，今是我淨手親摘大株蟠桃數顆奉獻。」真個是：
半紅半綠噴甘香，艷麗仙根萬載長。堪笑武陵源上種，爭如天府更奇強。紫紋嬌嫩寰中少，緗核清甜世莫雙。延壽延年能易體，有緣食者自非常。
佛祖合掌向王母謝訖。王母又著仙姬、仙子唱的唱，舞的舞。滿會群仙又皆賞讚。正是：
縹緲天香滿座，繽紛仙蕊仙花。玉京金闕大榮華。異品奇珍無價。對對與天齊壽，雙雙萬劫增加。桑田滄海任更差。他自無驚無訝。
王母正著仙姬、仙子歌舞，觥籌交錯，不多時，忽又聞得：
一陣異香來鼻噢，驚動滿堂星與宿。天仙佛祖把杯停，各各擡頭迎目候。霄漢中間現老人，手捧靈芝飛藹繡。葫蘆藏蓄萬年丹，寶籙名書千紀壽。洞裡乾坤任自由，壺中日月隨成就。遨遊四海樂清閑，散淡十洲容輻輳。曾赴蟠桃醉幾遭，醒時明月還依舊。長頭大耳短身軀，南極之方稱老壽。
壽星又到。見玉帝禮畢，又見如來，申謝曰：「始聞那妖猴被老君引至兜率宮鍛煉，以為必致平安，不期他又反出。幸如來善伏此怪，設宴奉謝，故此聞風而來。更無他物可獻，特具紫芝瑤草、碧藕金丹奉上。」詩曰：
碧藕金丹奉釋迦，如來萬壽若恆沙。清平永樂三乘錦，康泰長生九品花。無相門中真法主，色空天上是仙家。乾坤大地皆稱祖，丈六金身福壽賒。
如來忻然領謝。壽星得座，依然走斝傳觴。只見赤腳大仙又至，向玉帝前頫顖禮畢，又對佛祖謝道：「深感法力，降伏妖猴。無物可以表敬，特具交梨二顆、火棗數枚奉獻。」詩曰：
大仙赤腳棗梨香，敬獻彌陀壽算長。七寶蓮臺山樣穩，千金花座錦般粧。壽同天地言非謬，福比洪波話豈狂。福壽如期真個是，清閑極樂那西方。
如來又稱謝了，叫阿儺、迦葉將各所獻之物，一一收起，方向玉帝前謝宴。眾各酩酊。只見個巡視靈官來報道：「那大聖伸出頭來了。」佛祖道：「不妨，不妨。」袖中只取出一張帖子，上有六個金字：「唵嘛呢叭咪吽」。遞與阿儺，叫貼在那山頂上。這尊者即領帖子，拿出天門，到那五行山頂上，緊緊的貼在一塊四方石上，那座山即生根合縫。可運用呼吸之氣，手兒爬出，可以搖掙搖掙。阿儺回報道：「已將帖子貼了。」
如來即辭了玉帝眾神，與二尊者出天門之外。又發一個慈悲心，念動真言咒語，將五行山召一尊土地神祗，會同五方揭諦，居住此山監押。但他饑時，與他鐵丸子吃；渴時，與他溶化的銅汁飲。待他災愆滿日，自有人救他。正是：
妖猴大膽反天宮，卻被如來伏手降。渴飲溶銅捱歲月，饑餐鐵彈度時光。天災苦困遭磨折，人事淒涼喜命長。若得英雄重展掙，他年奉佛上西方。
又詩曰：
伏逞豪強大勢興，降龍伏虎弄乖能。偷桃偷酒遊天府，受籙承恩在玉京。惡貫滿盈身受困，善根不絕氣還昇。果然脫得如來手，且待唐朝出聖僧。
畢竟不知向後何年何月方滿災殃，且聽下回分解。
English
The Great Sage Escapes from the Eight-Trigram Furnace; Beneath Five Elements Mountain the Mind-Monkey Is Stilled
Wealth and honor, achievement and fame, are fixed by former destiny: do not deceive your own heart. Uprightness, honesty, and loyalty bear the richest fruit. A little arrogance earns heaven's punishment, if not today then in due course. Ask the lord of spring why disaster comes now: the heart aspired beyond all limits and shattered the rules that divide high from low.
The heavenly soldiers bound the Great Sage to the demon-subduing pillar on the execution terrace. Axes, swords, and spears could not wound him. The Southern Dipper Star ordered fire gods to burn him; the flames did nothing. Thunder gods struck him with bolts, without harming a hair. The Mighty Ghost King reported: “Nothing touches him. What shall we do?” The Supreme Lord Lao said: “He ate immortal peaches, drank imperial wine, and swallowed all five gourds of my elixir, both ripe and unripe. The threefold fire fused it within him into a diamond body. Put him in my eight-trigram furnace and refine him with gentle and fierce fires. I'll recover my elixir and his body will turn to ash.” The Emperor gave Wukong to Lao, then rewarded the Illustrious Sage True Lord Erlang with a hundred golden flowers, a hundred bottles of wine, a hundred restorative elixir pills, jewels, and brocade for him and his brothers. Erlang thanked him and returned to the Guan River.
At Tushita Palace, Lao removed Wukong's bonds and shoulder hooks, thrust him into the eight-trigram furnace, and ordered the attendants to fan its fire. Its eight chambers represented Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. Wukong sheltered beneath Xun, the wind chamber, where wind kept fire away. Smoke blew into his eyes, turning them red and inflamed. Thus he acquired fiery eyes with golden pupils.
Forty-nine days passed, completing the firing. When Lao opened the furnace to collect his elixir, the Great Sage was rubbing his stinging eyes. Hearing the lid, he saw daylight, sprang out, kicked the furnace over, and fled. He knocked down the attendants and the Six Ding and Six Jia like a maddened white-browed tiger or raging one-horned dragon. Lao reached for him, but Wukong threw him headfirst to the ground. Drawing and enlarging his staff, he stormed through heaven again. The Nine Luminaries barred their doors; the Four Heavenly Kings disappeared. A poem bears witness:
His body of primal unity accords with heaven before creation; through countless ages all proceeds by nature.Vast nonaction unites with Supreme Unity; his unmoving suchness is primal mystery.Long forged in the furnace, yet not of lead or mercury, he has innate immortality beyond the world.His endless changes go on changing; spare us the three refuges and five precepts.
Another poem:
One spark of numinous light reaches the empty sky; his staff does so as well.It grows or shrinks as he desires, turns sideways or upright, extends or contracts at will.
Another poem:
The ape's body of the Way matches the human heart: the heart is the ape, and deep is its meaning.Great Sage Equal to Heaven is no empty boast; was the title Keeper of the Horses worthy of him?Horse and ape, will and heart, must join; bind them fast and seek no farther.All appearances return to truth through one principle; the Tathagata, too, abides in the twin grove.
The Monkey King fought east and west without regard to rank, and no god could stop him. He reached the Hall of Pervading Light outside the Hall of Divine Mists, where Wang Lingguan, deputy to the True Lord Protecting the Sacred, stood guard. Drawing his golden whip, Wang cried: “Stop, brazen ape!” Wukong struck without a word. They clashed before the hall:
One, loyal and fearless, had a glorious name; the other, heaven's deceiver, was infamous. Fierce heroes met, golden whip against iron staff. One was the divine manifestation of Supreme Unity's thunder; the other the Great Sage monkey demon. Both wielded immortal arms with skill before the Hall of Divine Mists. One sought to seize heaven's palace, the other strove to defend the sacred realm. Whip and staff flew, with neither gaining victory.
The True Lord summoned thirty-six thunder generals to surround Wukong. The Great Sage blocked blades, spears, whips, axes, hammers, and spades on every side. As they pressed him, he grew three heads and six arms, multiplied his staff into three, and spun them like a wheel. None could approach. Truly:
Round and brilliant, enduring from ancient time: how could a human learn his art? Fire cannot burn him, water cannot drown him; a shining wish-granting jewel unharmed by blade or spear. Capable of good and evil, he chooses either at will: through goodness one becomes a Buddha or immortal, through evil a furred and horned beast. His endless transformations disrupt heaven, and no thunder general can capture him.
The gods could not get near him. Alarmed, the Jade Emperor sent a celestial officer and the True Lord Assisting the Sacred to the Western Heaven to request the Buddha's aid.
At Vulture Peak's Thunderclap Monastery they greeted the Four Vajras and Eight Bodhisattvas. Summoned before the Tathagata, they bowed three times. “Why have you come from the Jade Emperor?” he asked. They described the stone monkey of Mount Flower-Fruit, his appointment as Bimawen, rebellion against that low office, defeat of Li and Nezha, second appointment as Great Sage Equal to Heaven, theft of the peaches, banquet food and wine, Lao's elixir and imperial wine, his flight from heaven, the failure of 100,000 soldiers, his capture by Erlang and Lao's diamond snare, his resistance to weapons, fire, and thunder, and his escape from Lao's furnace after forty-nine days. “Now Wang Lingguan and thirty-six thunder generals cannot hold him outside the Hall of Divine Mists. The Emperor begs you to save him.” The Tathagata told the bodhisattvas: “Remain here quietly. I will go and subdue this demon.”
With his attendants Ananda and Kasyapa, the Tathagata came to the Hall of Divine Mists. He ordered the thunder generals to stand aside and summoned the Great Sage. Wukong resumed his own form. “Who are you to stop the fighting and question me?” “I am Shakyamuni of the Western Pure Land. Why do you repeatedly rebel? Where were you born, when did you attain the Way, and why are you so violent?” Wukong replied:
“Born of heaven and earth, a spirit of primal chaos, I am an old monkey from Mount Flower-Fruit.Water Curtain Cave is my home; I sought friends and teachers and awakened to profound mysteries.I cultivated many ways of eternal life and learned transformations without end.The mortal world was too small for me, so I resolved to live in heaven.The Hall of Divine Mists cannot belong to one ruler forever; earthly dynasties pass from one to another.The strongest should rule. I have the courage to claim my turn.”
The Buddha laughed coldly. “A monkey spirit dares covet the Jade Emperor's throne! He cultivated himself through 1,750 kalpas, each lasting 129,600 years. Count his ages before speaking of the boundless Way he has earned. You are barely born; such boasting will shorten your life. Submit, or you'll be killed and lose even the form you now possess.” “Even if he's lived so long, he cannot occupy heaven forever. As they say, ‘Emperors take turns; next year it will be my family's turn.’ Let him move out and leave the palace to me, or I'll keep disturbing it.” “Apart from longevity and transformation, what powers entitle you to rule?” “Seventy-two transformations, life through countless ages, and a somersault cloud that covers 108,000 li in one leap!” “Then wager with me. If you can somersault beyond the palm of my right hand, you've won: the Emperor shall move west and yield heaven. If not, return to earth and cultivate yourself for several more ages before challenging him again.” Wukong thought: “My cloud travels 108,000 li. His palm is less than a foot wide!” “Do you have the authority to promise that?” “I do.” The Buddha extended his hand, as large as a lotus leaf.
Wukong put away his staff and sprang into the Buddha's palm. “I'm off!” He sped away on his cloud like a whirling windmill, invisible in flight. At last he saw five flesh-red pillars supporting a current of blue air. “The end of heaven! Now I'll claim the palace. But I'll leave proof.” He turned a hair into an ink-filled brush and wrote on the middle pillar: “Great Sage Equal to Heaven visited here.” Then he urinated at the foot of the first pillar, turned back, and landed in the Buddha's palm. “I've gone and returned. Give me heaven.”
“You never left my hand, you pissy monkey.” “I went to heaven's edge and marked one of five red pillars beneath blue air. Come and see!” “Look down.” Wukong saw his writing on the Tathagata's middle finger and smelled urine between his fingers. “Impossible! I wrote that at the edge of heaven! Did you foresee it by magic? I don't believe it. I'll go again.”
As Wukong leaped, the Buddha turned his palm and pressed him out beyond the Western Gate of Heaven. His five fingers became five linked peaks of gold, wood, water, fire, and earth, called Five Elements Mountain, pinning the Monkey King beneath. The thunder gods, Ananda, and Kasyapa joined their palms. “Excellent!
Hatched from an egg, he learned the ways of men and devoted himself to the true Way.He gained a glorious realm for countless years, then lost his freedom in a day.He defied heaven and stole the elixir, reaching for a higher throne.Now his crimes are answered; when will he rise again?”
The Tathagata prepared to return west with Ananda and Kasyapa, but heavenly ministers asked him to wait for the Jade Emperor. The Emperor approached in a splendid carriage beneath a jeweled canopy, with sacred music, scattered flowers, and incense. “Thank you for subduing the monster. Stay for a feast in your honor.” “I obeyed your summons. It is your majesty's good fortune and the gods' strength, not mine,” replied the Buddha. The Emperor summoned the Three Pure Ones, Four Sovereigns, Five Elders, Six Administrations, Seven Stars, Eight Poles, Nine Luminaries, Ten Capitals, a thousand perfected ones, and ten thousand sages. In the golden halls and jeweled pavilions the Celestial Masters and nine heavenly maidens seated the Tathagata on a seven-treasure lotus platform and arranged dragon liver, phoenix marrow, jade nectar, and peaches for all.
The Three Pure Ones—Celestial Worthy of the Primal Beginning, Celestial Worthy of the Numinous Treasure, and Celestial Worthy of the Way and Virtue—arrived with the five lords of vital breath, five Star Lords, three administrators, four sages, nine luminaries, royal counselors, Heavenly Kings, Nezha, and other gods. They carried flags, canopies, pearls, jewels, longevity fruit, and flowers. “Thank you for subduing the monkey. The Emperor calls us here to thank you. Will you name this feast?” “Let it be the Banquet for Peace in Heaven,” said the Tathagata. All agreed. Seated together, they passed cups, wore flowers, and played music. A poem bears witness:
The monkey ruined the Peach Banquet; the Banquet for Peace in Heaven surpasses it.Dragon banners and phoenix carriages shine auspiciously; jeweled flags and canopies float in blessed air.Immortal music and sacred song sound lovely; phoenix flutes and jade pipes ring clear.Jade incense curls among gathered immortals, rejoicing that peace has returned to the world.
The Queen Mother brought her maidens before the Buddha. “The monkey spoiled my banquet, but your mighty teaching has secured heaven. I have nothing worthy to thank you; please accept these great peaches I picked myself.” Indeed:
Half red and half green, they breathe sweet fragrance; their radiant immortal roots endure ten thousand years.What are the peaches of Wuling's hidden valley beside the wonders of heaven?Purple stripes so tender are rare in the world, pale yellow pits so sweet unmatched on earth.They prolong life and transform the body; blessed indeed are those who eat them.
The Buddha thanked her. She had the maidens sing and dance, to the delight of everyone present. Truly:
Celestial fragrance fills the seats; immortal flowers fall in bright profusion. The golden halls of Jade Capital glow with splendor, priceless treasures on every side.In pairs they live as long as heaven, their lives growing through countless ages. Land may turn to sea and sea to land; they remain untroubled.
Amid the singing and dancing, as guests passed wine cups, suddenly they heard:
A strange fragrance filled the hall and roused the stars and constellations.Immortals and Buddhas set down their cups and looked toward the sky.An old man appeared among the clouds, bearing a numinous mushroom.His gourd held elixir of ten thousand years, his register names of thousand-year lives.Free in his cave's own universe, he commands days and moons within a pot.He roams the four seas at ease and strolls among the ten continents.Often drunk at Peach Banquets, he wakes to the same bright moon.Long-headed, large-eared, short of stature: the Longevity Star of the Southern Pole.
The Longevity Star bowed to the Jade Emperor and thanked the Tathagata. “When the Supreme Lord took the monkey to his furnace, I thought peace was certain. But he escaped. Luckily you subdued him. Hearing of this feast, I came with purple mushrooms, jade grass, green lotus roots, and golden elixir for you.” A poem says:
Green lotus roots and golden elixir are offered to Shakyamuni; may the Tathagata live as long as countless grains of sand.Peace and joy forever adorn the three vehicles; health and long life flower in the nine ranks.Master of the true teaching beyond all appearances, immortal of the heaven of form and emptiness.Heaven and earth honor him as patriarch; blessed is his sixteen-foot golden form.
The Buddha thanked him and invited him to sit. The Barefoot Immortal arrived and bowed. “Thank you for subduing the monkey. Accept these two grafted pears and several fire dates as a mark of respect.” A poem says:
The Barefoot Immortal offers fragrant dates and pears, wishing the Buddha long life.His seven-treasure lotus terrace stands firm as a mountain, his golden seat adorned like brocade.He lives as long as heaven and earth; his fortune swells like a great tide.Blessed forever with peace and leisure in the Western Pure Land.
The Buddha thanked him and had Ananda and Kasyapa put away the offerings. As the guests grew merry with drink, an inspecting god reported: “The Great Sage's head has emerged from the mountain!” “No matter,” said the Buddha. From his sleeve he produced a seal inscribed with six golden syllables, “Om mani padme hum,” and sent Ananda to affix it to a square stone atop the mountain. At once the peaks settled and locked together. Wukong could still breathe, stretch his hand out, and struggle, but could not escape. Ananda returned with the news.
Taking leave of the Emperor, the Tathagata departed with his attendants. In compassion he summoned a local earth god and the Five Direction Guardians to watch over the mountain and prisoner. “Feed him iron pellets when hungry, molten copper when thirsty. When his sentence is complete, someone will come to free him.” And so:
The bold demon monkey rebelled against heaven, but the Tathagata subdued him beneath his hand.Molten copper quenches his thirst through the years; iron pellets sustain him when hungry.He suffers the bitterness of heaven's punishment, finding consolation only in his long life.If one day this hero can stretch free again, he will serve the Buddha and travel west.
Another poem says:
Proud of his strength, he subdued dragons and tigers and flaunted his powers.He stole heaven's peaches and wine after receiving rank and favor in the Jade Capital.His crimes brought imprisonment, yet his roots of goodness remain alive.To escape the Tathagata's hand he must await a holy monk of Tang.
In what year would his punishment end? Listen to the next chapter to find out.
Chapter 8
Traditional Chinese
第八回 我佛造經傳極樂 觀音奉旨上長安
試問禪關，參求無數，往往到頭虛老。磨磚作鏡，積雪為糧，迷了幾多年少。毛吞大海，芥納須彌，金色頭陀微笑。悟時超十地三乘，凝滯了四生六道。誰聽得，絕想崖前，無陰樹下，杜宇一聲春曉。曹溪路險，鷲嶺雲深，此處故人音杳。千丈冰崖，五葉蓮開，古殿簾垂香裊。那時節，識破源流，便見龍王三寶。
這一篇詞，名《蘇武慢》。話表我佛如來辭別了玉帝，回至雷音寶剎。但見那三千諸佛、五百阿羅、八大金剛、無邊菩薩，一個個都執著幢幡寶蓋、異寶仙花，擺列在靈山仙境娑羅雙林之下接迎。如來駕住祥雲，對眾道：「我以甚深般若，遍觀三界。根本性原，畢竟寂滅。同虛空相，一無所有。殄伏乖猴，是事莫識。名生死始，法相如是。」說罷，放舍利之光，滿空有白虹四十二道，南北通連。大眾見了，皈身禮拜。少頃間，聚慶雲彩霧，登上品蓮臺，端然坐下。那三千諸佛、五百羅漢、八金剛、四菩薩，合掌近前禮畢，問曰：「鬧天宮攪亂蟠桃者，何也？」如來道：「那廝乃花果山產的一妖猴，罪惡滔天，不可名狀。概天神將，俱莫能降伏；雖二郎捉獲，老君用火鍛煉，亦莫能傷損。我去時，正在雷將中間揚威耀武，賣弄精神。被我止住兵戈，問他來歷。他言有神通，會變化，又駕觔斗雲，一去十萬八千里。我與他打了個賭賽，他出不得我手，卻將他一把抓住，指化五行山，封壓他在那裡。玉帝大開金闕瑤宮，請我坐了首席，立安天大會謝我，卻方辭駕而回。」大眾聽言喜悅，極口稱揚。
謝罷，各分班而退，各執乃事，共樂天真。果然是：
瑞靄漫天竺，虹光擁世尊。西方稱第一，無相法王門。常見玄猿獻果，麋鹿啣花；青鸞舞，彩鳳鳴；靈龜捧壽，仙鶴噙芝。安享淨土祗園，受用龍宮法界。日日花開，時時果熟。習靜歸真，參禪果正。不滅不生，不增不減。煙霞縹緲隨來往，寒暑無侵不記年。
詩曰：
去來自在任優游，也無恐怖也無愁。極樂場中俱坦蕩，大千之處沒春秋。
佛祖居於靈山大雷音寶剎之間。一日，喚聚諸佛、阿羅、揭諦、菩薩、金剛、比丘僧尼等眾曰：「自伏乖猿安天之後，我處不知年月，料凡間有半千年矣。今值孟秋望日，我有一寶盆，盆中具設百樣奇花、千般異果等物，與汝等享此盂蘭盆會，如何？」概眾一個個合掌，禮佛三匝領會。如來卻將寶盆中花果品物，著阿儺捧定，著迦葉佈散。大眾感激，各獻詩伸謝。
福詩曰：
福星光耀世尊前，福納彌深遠更綿。福德無疆同地久，福緣有慶與天連。福田廣種年年盛，福海洪深歲歲堅。福滿乾坤多福蔭，福增無量永周全。
祿詩曰：
祿重如山彩鳳鳴，祿隨時泰祝長庚。祿添萬斛身康健，祿享千鍾世太平。祿俸齊天還永固，祿名似海更澄清。祿恩遠繼多瞻仰，祿爵無邊萬國榮。
壽詩曰：
壽星獻彩對如來，壽域光華自此開。壽果滿盤生瑞靄，壽花新採插蓮臺。壽詩清雅多奇妙，壽曲調音按美才。壽命延長同日月，壽如山海更悠哉。
眾菩薩獻畢，因請如來明示根本，指解源流。那如來微開善口，敷演大法，宣揚正果，講的是三乘妙典，五蘊楞嚴。但見那天龍圍繞，花雨繽紛。正是：
禪心朗照千江月，真性清涵萬里天。
如來講罷，對眾言曰：「我觀四大部洲，眾生善惡，各方不一：東勝神洲者，敬天禮地，心爽氣平；北俱盧洲者，雖好殺生，只因糊口，性拙情疏，無多作踐；我西牛賀洲者，不貪不殺，養氣潛靈，雖無上真，人人固壽；但那南贍部洲者，貪淫樂禍，多殺多爭，正所謂口舌兇場，是非惡海。我今有三藏真經，可以勸人為善。」諸菩薩聞言，合掌皈依，向佛前問曰：「如來有那三藏真經？」如來曰：「我有法一藏，談天；論一藏，說地；經一藏，度鬼。三藏共計三十五部，該一萬五千一百四十四卷，乃是修真之經，正善之門。我待要送上東土，叵耐那方眾生愚蠢，毀謗真言，不識我法門之旨要，怠慢了瑜迦之正宗。怎麼得一個有法力的，去東土尋一個善信，教他苦歷千山，詢經萬水，到我處求取真經，永傳東土，勸化眾生，卻乃是個山大的福緣，海深的善慶。誰肯去走一遭來？」當有觀音菩薩行近蓮臺，禮佛三匝道：「弟子不才，願上東土尋一個取經人來也。」諸眾擡頭觀看，那菩薩：
理圓四德，智滿金身。纓絡垂珠翠，香環結寶明。烏雲巧疊盤龍髻，繡帶輕飄彩鳳翎。碧玉紐，素羅袍，祥光籠罩；錦絨裙，金落索，瑞氣遮迎。眉如小月，眼似雙星。玉面天生喜，朱脣一點紅。淨瓶甘露年年盛，斜插垂楊歲歲青。解八難，度群生，大慈憫：故鎮太山，居南海，救苦尋聲，萬稱萬應，千聖千靈。蘭心欣紫竹，蕙性愛香藤。他是落伽山上慈悲主，潮音洞裡活觀音。
如來見了，心中大喜道：「別個是也去不得。須是觀音尊者，神通廣大，方可去得。」菩薩道：「弟子此去東土，有甚言語吩咐？」如來道：「這一去，要踏看路道，不許在霄漢中行。須是要半雲半霧，目過山水，謹記程途遠近之數，叮嚀那取經人。但恐善信難行，我與你五件寶貝。」即命阿儺、迦葉取出錦襴袈裟一領。九環錫杖一根，對菩薩言曰：「這袈裟、錫杖，可與那取經人親用。若肯堅心來此，穿我的袈裟，免墮輪迴；持我的錫杖，不遭毒害。」這菩薩皈依拜領。如來又取出三個箍兒，遞與菩薩道：「此寶喚做緊箍兒，雖是一樣三個，但只是用各不同。我有金緊禁的咒語三篇。假若路上撞見神通廣大的妖魔，你須是勸他學好，跟那取經人做個徒弟。他若不伏使喚，可將此箍兒與他戴在頭上，自然見肉生根。各依所用的咒語念一念，眼脹頭痛，腦門皆裂，管教他入我門來。」
那菩薩聞言，踴躍作禮而退。即喚惠岸行者隨行。那惠岸使一條渾鐵棍，重有千斤，只在菩薩左右作一個降魔的大力士。菩薩遂將錦襴袈裟，作一個包裹，令他背了。菩薩將金箍藏了，執了錫杖，徑下靈山。這一去，有分教：
佛子還來歸本願，金蟬長老裹栴檀。
那菩薩到山腳下，有玉真觀金頂大仙在觀門首接住，請菩薩獻茶。菩薩不敢久停，曰：「今領如來法旨，上東土尋取經人去。」大仙道：「取經人幾時方到？」菩薩道：「未定，約摸二三年間，或可至此。」遂辭了大仙，半雲半霧，約記程途。有詩為證。詩曰：
萬里相尋自不言，卻云誰得意難全。求人忽若渾如此，是我平生豈偶然。傳道有方成妄說，說明無信也虛傳。願傾肝膽尋相識，料想前頭必有緣。
師徒二人正走間，忽然見弱水三千，乃是流沙河界。菩薩道：「徒弟呀，此處卻是難行。取經人濁骨凡胎，如何得渡？」惠岸道：「師父，你看河有多遠？」那菩薩停立雲步看時，只見：
東連沙磧，西抵諸番，南達烏戈，北通韃靼。徑過有八百里遙，上下有千萬里遠。水流一似地翻身，浪滾卻如山聳背。洋洋浩浩，漠漠茫茫，十里遙聞萬丈洪。仙槎難到此，蓮葉莫能浮。衰草斜陽流曲浦，黃雲影日暗長堤。那裡得客商來往？何曾有漁叟依棲？平沙無雁落，遠岸有猿啼。只是紅蓼花蘩知景色，白蘋香細任依依。
菩薩正然點看，只見那河中潑剌一聲響喨，水波裡跳出一個妖魔來，十分醜惡。他生得：
青不青，黑不黑，晦氣色臉；長不長，短不短，赤腳筋軀。眼光閃爍，好似灶底雙燈；口角丫叉，就如屠家火缽。獠牙撐劍刃，紅髮亂蓬鬆。一聲叱咤如雷吼，兩腳奔波似滾風。
那怪物手執一根寶杖，走上岸就捉菩薩，卻被惠岸掣渾鐵棒擋住，喝聲：「休走！」那怪物就持寶杖來迎。兩個在流沙河邊這一場惡殺，真個驚人：
木吒渾鐵棒，護法顯神通；怪物降妖杖，努力逞英雄。雙條銀蟒河邊舞，一對神僧岸上沖。那一個威鎮流沙施本事，這一個力保觀音建大功。那一個翻波躍浪，這一個吐霧噴風。翻波躍浪乾坤暗，吐霧噴風日月昏。那個降妖杖，好便似出山的白虎；這個渾鐵棒，卻就如臥道的黃龍。那個使將來，尋蛇撥草；這個丟開去，撲鷂分松。只殺得昏漠漠，星辰燦爛；霧騰騰，天地朦朧。那個久住弱水惟他狠，這個初出靈山第一功。
他兩個來來往往，戰上數十合，不分勝負。那怪物架住了鐵棒道：「你是那裡和尚，敢來與我抵敵？」木吒道：「我是托塔天王二太子木吒惠岸行者，今保我師父往東土尋取經人去。你是何怪，敢大膽阻路？」那怪方才醒悟道：「我記得你跟南海觀音在紫竹林中修行，你為何來此？」木吒道：「那岸上不是我師父？」
怪物聞言，連聲喏喏，收了寶杖。讓木吒揪了去見觀音，納頭下拜，告道：「菩薩，恕我之罪，待我訴告：我不是妖邪，我是靈霄殿下侍鑾輿的捲簾大將。只因在蟠桃會上失手打碎了玻璃盞，玉帝把我打了八百，貶下界來，變得這般模樣。又叫七日一次，將飛劍來穿我胸脅百餘下方回。故此這般苦惱。沒奈何，饑寒難忍，三二日間，出波濤尋一個行人食用。不期今日無知，衝撞了大慈菩薩。」菩薩道：「你在天有罪，既貶下來，今又這等傷生，正所謂罪上加罪。我今領了佛旨，上東土尋取經人。你何不入我門來，皈依善果，跟那取經人做個徒弟，上西天拜佛求經？我叫飛劍不來穿你。那時節功成免罪，復你本職，心下如何？」那怪道：「我願皈正果。」又向前道：「菩薩，我在此間吃人無數，向來有幾次取經人來，都被我吃了。凡吃的人頭，拋落流沙，竟沉水底。這個水，鵝毛也不能浮。惟有九個取經人的骷髏浮在水面，再不能沉。我以為異物，將索兒穿在一處，閑時拿來頑耍。這去，但恐取經人不得到此，卻不是反誤了我的前程也？」菩薩曰：「豈有不到之理？你可將骷髏兒掛在頭項下，等候取經人，自有用處。」怪物道：「既然如此，願領教誨。」菩薩方與他摩頂受戒，指沙為姓，就姓了沙；起個法名，叫做個沙悟淨。當時入了沙門，送菩薩過了河，他洗心滌慮，再不傷生，專等取經人。
菩薩與他別了，同木吒徑奔東土。行了多時，又見一座高山，山上有惡氣遮漫，不能步上。正欲駕雲過山，不覺狂風起處，又閃上一個妖魔。他生得又甚兇險，但見他：
捲臟蓮蓬吊搭嘴，耳如蒲扇顯金睛。獠牙鋒利如鋼剉，長嘴張開似火盆。金盔緊繫腮邊帶，勒甲絲絛蟒退鱗。手執釘鈀龍探爪，腰挎彎弓月半輪。糾糾威風欺太歲，昂昂志氣壓天神。
他撞上來，不分好歹，望菩薩舉釘鈀就築。被木吒行者擋住，大喝一聲道：「那潑怪，休得無禮，看棒。」妖魔道：「這和尚不知死活。看鈀。」兩個在山底下一衝一撞，賭鬥輸贏，真個好殺：
妖魔兇猛，惠岸威能。鐵棒分心搗，釘鈀劈面迎。播土揚塵天地暗，飛砂走石鬼神驚。九齒鈀，光耀耀，雙環響喨；一條棒，黑悠悠，兩手飛騰。這個是天王太子，那個是元帥精靈。一個在普陀為護法，一個在山洞作妖精。這場相遇爭高下，不知那個虧輸那個贏。
他兩個正殺到好處，觀世音在半空中拋下蓮花，隔開鈀、杖。怪物見了心驚，便問：「你是那裡和尚，敢弄甚麼眼前花兒哄我？」木吒道：「我把你個肉眼凡胎的潑物！我是南海菩薩的徒弟。這是我師父拋來的蓮花，你也不認得哩！」那怪道：「南海菩薩，可是掃三災救八難的觀世音麼？」木吒道：「不是他是誰？」怪物撇了釘鈀，納頭下禮道：「老兄，菩薩在那裡？累煩你引見一引見。」木吒仰面指道：「那不是？」怪物朝上磕頭，厲聲高叫道：「菩薩，恕罪，恕罪。」
觀音按下雲頭，前來問道：「你是那裡成精的野豕，何方作怪的老彘，敢在此間擋我？」那怪道：「我不是野豕，亦不是老彘，我本是天河裡天蓬元帥。只因帶酒戲弄嫦娥，玉帝把我打了二千鎚，貶下塵凡。一靈真性，徑來奪舍投胎，不期錯了道路，投在個母豬胎裡，變得這般模樣。是我咬殺母豬，打死群彘，在此處占了山場，吃人度日。不期撞著菩薩，萬望拔救拔救。」菩薩道：「此山叫做甚麼山？」怪物道：「叫做福陵山。山中有一洞，叫做雲棧洞。洞裡原有個卵二姐，他見我有些武藝，招我做了家長，又喚做倒蹅門。不上一年，他死了，將一洞的家當，盡歸我受用。在此日久年深，沒有贍身的勾當，只是依本等吃人度日。萬望菩薩恕罪。」菩薩道：「古人云，『若要有前程，莫做沒前程。』你既上界違法，今又不改兇心，傷生造孽，卻不是二罪俱罰？」那怪道：「前程，前程，若依你，教我喝風？常言道：『依著官法打殺，依著佛法餓殺。』去也，去也，還不如捉個行人，肥膩膩的吃他家娘，管甚麼二罪三罪，千罪萬罪！」菩薩道：「『人有善願，天必從之。』汝若肯歸依正果，自有養身之處。世有五穀，可以濟饑，為何吃人度日？」
怪物聞言，似夢方覺，向菩薩道：「我欲從正，奈何『獲罪於天，無所禱也』。」菩薩道：「我領了佛旨，上東土尋取經人。你可跟他做個徒弟，往西天走一遭來，將功折罪，管教你脫離災瘴。」那怪滿口道：「願隨，願隨。」菩薩才與他摩頂受戒，指身為姓，就姓了豬；替他起了法名，就叫做豬悟能。遂此領命歸真，持齋把素，斷絕了五葷三厭，專候那取經人。
菩薩卻與木吒辭了悟能，半興雲霧前來。正走處，只見空中有一條玉龍叫喚。菩薩近前問曰：「你是何龍，在此受罪？」那龍道：「我是西海龍王敖閏之子，因縱火燒了殿上明珠，我父王表奏天庭，告了忤逆。玉帝把我吊在空中，打了三百，不日遭誅。望菩薩搭救搭救。」
觀音聞言，即與木吒撞上南天門裡，早有丘、張二天師接著，問道：「何往？」菩薩道：「貧僧要見玉帝一面。」二天師即忙上奏。玉帝遂下殿迎接。菩薩上前禮畢道：「貧僧領佛旨上東土尋取經人，路遇孽龍懸吊，特來啟奏，饒他性命，賜與貧僧，教他與取經人做個腳力。」玉帝聞言，即傳旨赦宥，差天將解放，送與菩薩。菩薩謝恩而出。這小龍叩頭謝活命之恩，聽從菩薩使喚。菩薩把他送在深澗之中，只等取經人來，變做白馬，上西方立功。小龍領命潛身不題。
菩薩帶引木吒行者過了此山，又奔東土。行不多時，忽見金光萬道，瑞氣千條。木吒道：「師父，那放光之處，乃是五行山了，見有如來的壓帖在那裡。」菩薩道：「此卻是那攪亂蟠桃會、大鬧天宮的齊天大聖，今乃壓在此也。」木吒道：「正是，正是。」師徒俱上山來，觀看帖子，乃是「唵嘛呢叭𠺗吽」六字真言。菩薩看罷，嘆惜不已，作詩一首。詩曰：
堪嘆妖猴不奉公，當年狂妄逞英雄。欺心攪亂蟠桃會，大膽私行兜率宮。十萬軍中無敵手，九重天上有威風。自遭我佛如來困，何日舒伸再顯功？
師徒們正說話處，早驚動了那大聖。大聖在山根下高叫道：「是那個在山上吟詩，揭我的短哩？」菩薩聞言，徑下山來尋看。只見那石崖之下，有土地、山神、監押大聖的天將，都來拜接了菩薩，引至那大聖面前。看時，他原來壓於石匣之中，口能言，身不能動。菩薩道：「姓孫的，你認得我麼？」大聖睜開火眼金睛，點著頭兒高叫道：「我怎麼不認得你，你好的是那南海普陀落伽山救苦救難大慈大悲南無觀世音菩薩。承看顧，承看顧。我在此度日如年，更無一個相知的來看我一看。你從那裡來也？」菩薩道：「我奉佛旨，上東土尋取經人去，從此經過，特留殘步看你。」大聖道：「如來哄了我，把我壓在此山，五百餘年了，不能展掙。萬望菩薩方便一二，救我老孫一救。」菩薩道：「你這廝罪業彌深，救你出來，恐你又生禍害，反為不美。」大聖道：「我已知悔了，但願大慈悲指條門路，情願修行。」這才是：
人心生一念，天地盡皆知。善惡若無報，乾坤必有私。
那菩薩聞得此言，滿心歡喜，對大聖道：「聖經云：『出其言善，則千里之外應之；出其言不善，則千里之外違之。』你既有此心，待我到了東土大唐國尋一個取經的人來，教他救你。你可跟他做個徒弟，秉教迦持，入我佛門，再修正果，如何？」大聖聲聲道：「願去，願去。」菩薩道：「既有善果，我與你起個法名。」大聖道：「我已有名了，叫做孫悟空。」菩薩又喜道：「我前面也有二人歸降，正是『悟』字排行，你今也是『悟』字，卻與他相合，甚好，甚好。這等也不消叮囑，我去也。」那大聖見性明心歸佛教，這菩薩留情在意訪神僧。
他與木吒離了此處，一直東來，不一日就到了長安大唐國。斂霧收雲，師徒們變作兩個疥癩遊僧，入長安城裡，早不覺天晚。行至大市街傍，見一座土地廟祠，二人徑入。諕得那土地心慌，鬼兵膽戰，知是菩薩，叩頭接入。那土地又急跑報與城隍、社令，及滿長安各廟神祗，都知是菩薩，參見告道：「菩薩，恕眾神接遲之罪。」菩薩道：「汝等切不可走漏一毫消息。我奉佛旨，特來此處尋訪取經人。借你廟宇，權住幾日，待訪著真僧即回。」眾神各歸本處，把個土地趕在城隍廟裡暫住，他師徒們隱遁真形。
畢竟不知尋出那個取經人來，且聽下回分解。
English
Our Buddha Creates Scriptures to Carry Bliss Abroad; Guanyin Obeys His Command and Travels to Chang'an
Ask at the gate of meditation: countless searchers arrive only to grow old in vain. Grinding bricks into mirrors, storing snow for food—how many young people have lost their way? A hair swallows the sea, a mustard seed holds Mount Sumeru, and the golden ascetic smiles. In awakening one transcends the ten stages and three vehicles; clinging binds one to the four births and six ways. Who hears the cuckoo call at spring dawn before the cliff where thoughts end, beneath the tree without shade? The road to Caoxi is perilous, clouds hide Vulture Peak, and no familiar voice sounds here. Over an icy cliff a thousand zhang high, the five-petaled lotus opens, and incense curls behind the ancient temple's curtain. Then, understanding the source, one sees the Dragon King's three treasures.
That lyric is called “Su Wu Man.” The Tathagata returned from the Jade Emperor's court to the Thunderclap Monastery. Beneath the twin sala trees at Vulture Peak, three thousand Buddhas, five hundred arhats, eight Vajras, and numberless bodhisattvas greeted him with banners, jeweled canopies, precious gifts, and flowers. He stopped his cloud. “With profound wisdom I have seen through the three realms. At the root, original nature is utterly still, empty as space. Few understand what it means to subdue the unruly monkey: names begin with birth and death, and so do the forms of teaching.” He radiated relic light, sending forty-two white rainbows across the sky from north to south. All bowed. He settled on his lofty lotus seat, surrounded by brilliant clouds. The assembled Buddhas, arhats, Vajras, and bodhisattvas asked about the one who had disrupted heaven. He told them the story of Mount Flower-Fruit's demon monkey, his terrible offenses, Erlang's capture, the failure of Lao's furnace, and his own wager: “He could not leave my hand. I turned my fingers into Five Elements Mountain and confined him. The Jade Emperor then honored me with a Banquet for Peace in Heaven.” They praised his achievement.
After giving thanks, all returned to their duties, rejoicing in their true nature. Indeed:
Auspicious clouds fill India; rainbow light surrounds the World-Honored One. The West holds the foremost gate of the formless Dharma King. Dark apes present fruit, deer carry flowers, blue luan birds dance, colored phoenixes call, holy turtles bear tokens of longevity, and immortal cranes carry sacred mushrooms. They enjoy the pure land's Jeta Grove and the Dragon Palace's realm of teaching. Every day flowers bloom and fruit ripens. In stillness and meditation they return to truth. Neither born nor destroyed, neither increased nor diminished, they move among the mists beyond winter, summer, and the measure of years.
The poem says:
Free to come and go and roam at ease, they know no fear or sorrow.In the realm of perfect bliss all is open; the great world knows no changing seasons.
At the Thunderclap Monastery on Vulture Peak, the Buddha summoned the Buddhas, arhats, Guardians, bodhisattvas, Vajras, monks, and nuns. “Since the unruly ape was subdued and heaven pacified, some five hundred years must have passed on earth. This is the fifteenth day of the first autumn month. I have prepared a jeweled bowl with a hundred kinds of flowers and a thousand kinds of fruit for an Ullambana festival. Will you join me?” All bowed three times. Ananda held the bowl while Kasyapa distributed its contents. In gratitude the assembly offered verses.
A poem on blessings says:
Blessed stars shine before the World-Honored One; blessing grows deeper and reaches farther still.Blessed virtue without bounds endures like earth; blessed ties of joy join heaven.Fields of blessing sown wide flourish year by year; the sea of blessing deepens with each age.Blessing fills the world, sheltering all beneath it; blessings multiply without end.
A poem on prosperity says:
Prosperity weighs like a mountain as colored phoenixes sing; prosperous times bless the evening star.Ten thousand measures of prosperity bring bodily health; a thousand cups of abundance bless a world at peace.Heaven-high bounty endures forever; a sea-wide name remains clear.Far-reaching favor inspires reverence; limitless rank honors ten thousand lands.
A poem on longevity says:
The Longevity Star offers radiance before the Tathagata; the realm of long life opens in splendor.Fruit of longevity fills the dishes with blessed mist; freshly picked flowers of longevity adorn the lotus seat.Graceful verses of long life hold strange beauties; songs of longevity sound in lovely measures.Life extends as long as sun and moon, vast and free as mountains and sea.
After presenting their poems, the bodhisattvas asked the Tathagata to explain the root and its source. He expounded the great teaching and true fruit of the three vehicles, the five aggregates, and the Surangama. Heavenly dragons circled and flowers rained down. Truly:
The meditative mind lights a thousand rivers with the moon; true nature holds ten thousand miles of clear sky.
When he had finished, the Tathagata said: “I have surveyed the four continents and their different peoples. Eastern Superior Divine Continent honors heaven and earth and has peaceful hearts. Northern Kuru kills for food, but its people are simple and do little needless harm. Here in Western Cattle-Gift they neither covet nor kill, cultivating spirit and living long even without supreme truth. But Southern Jambu Continent is greedy, lustful, eager for disaster, slaughter, and strife: an arena of vicious tongues, a sea of wrongdoing. I have three collections of true scriptures to teach them goodness.” “What collections?” “One collection of Dharma concerning heaven, one of discourse concerning earth, and one of sutras delivering ghosts. Together they comprise thirty-five divisions and 15,144 scrolls, the path of cultivation and goodness. I would send them east, but its foolish inhabitants mock true words and slight the teaching of yoga. Who will go east, find a faithful person, and lead him over thousands of mountains and rivers to request my scriptures and spread them there forever? It would bring blessings as high as mountains and deep as seas.” Guanyin stepped forward and bowed. “I will go and find the pilgrim.” The assembly looked upon her:
Perfect in the four virtues, her golden body filled with wisdom; necklaces of turquoise and pearl, fragrant rings gleaming with gems. Dark hair coiled in a dragon knot, embroidered ribbons floating like phoenix wings. Jade clasps fastened a white silk robe in auspicious light; a brocade skirt with gold ornaments shone in blessed mist. Brows like the young moon, eyes twin stars, a joyful jade face, red lips. Her pure vase held nectar year after year, its willow sprig green through the ages. She frees people from the eight hardships and saves all beings in boundless compassion. Living beside the Southern Sea, she hears every cry of distress and answers a thousand, ten thousand prayers. Her orchid heart delights in purple bamboo, her fragrant nature in flowering vines. The compassionate lord of Mount Potala, living Guanyin of Tide-Sound Cave.
“Only Guanyin, with her great powers, can make this journey,” said the Buddha. “What instructions do you have?” she asked. “Survey the road. Do not fly high above it, but travel low through cloud and mist, note mountains, rivers, and distances, and tell the pilgrim what lies ahead. The journey will be hard, so I give you five treasures.” He had Ananda and Kasyapa bring an embroidered robe and a nine-ringed staff. “For the pilgrim. If he comes with steadfast heart, my robe will keep him from rebirth and my staff from mortal harm.” She received them reverently. Then he handed her three fillets. “Though alike in appearance, each has a different use, with its own spell: gold, tight, and forbidding. If you meet powerful demons, urge them to reform and follow the pilgrim as disciples. If they refuse obedience, put a fillet on their heads. It will root itself in their flesh. Recite its proper spell, and their eyes will swell and heads ache as if splitting. Then they will enter my school.”
Guanyin bowed and summoned Huian. He carried his thousand-catty iron staff as her guardian against demons. She wrapped the embroidered robe for him to carry, hid the fillets, took the nine-ringed staff, and descended from Vulture Peak. Her departure would bring this to pass:
A disciple of Buddha returns to his ancient vow; Elder Golden Cicada will wear sandalwood's sacred robe.
At the foot of the mountain the Golden-Crowned Immortal of Jade Truth Monastery welcomed her with tea. “I must seek a pilgrim in the east at the Buddha's command,” she said. “When will he arrive?” “Perhaps in two or three years.” She left and traveled low through cloud and mist, reckoning distances carefully. A poem bears witness:
I seek across ten thousand miles, though words cannot describe the journey; who will gain the goal in full?If finding a worthy soul were simple, would this lifelong mission be mere chance?Teaching without the right way is empty speech; explanation without faith is also wasted.I will offer all my heart to find a kindred spirit; surely destiny awaits ahead.
Guanyin and Huian reached the Flowing Sand River, its waters broad and treacherous. “How can a mortal pilgrim cross?” she asked. “How wide is it?” Huian wondered. They looked:
East it reached the sands, west the distant nations, south Wuge, north the Tatar lands. Eight hundred li across, ten million li along its course. The water churned like turning earth, its waves rose like mountain backs. Endless and vast, its thunder could be heard ten li away. No immortal raft could cross, no lotus leaf could float. Fading grass lined winding banks in the setting sun; yellow clouds shaded long embankments. No merchants passed, no fishermen settled. No geese landed on its sands, though apes called from the far shore. Red smartweed flowered in profusion and pale water grasses breathed fragrance.
While Guanyin surveyed it, a hideous monster sprang from the water:
A face neither blue nor black but grim and dark; a sinewy barefoot frame, neither tall nor short. Eyes flashing like two lamps beneath a stove, a mouth gaping like a butcher's brazier. Fangs like swords, wild red hair; his shout rolled like thunder and his feet rushed like wind.
He rushed at Guanyin with his enchanted staff, but Huian met him with his iron one. They fought beside the Flowing Sand River:
Muzha's iron staff guarded the teaching with divine power; the monster's demon-subduing staff displayed heroic might. Two silver serpents danced by the river, two warrior monks surged along its bank. One ruled the flowing sands, the other defended Guanyin. Waves leaped and fog rushed out, darkening heaven and earth. The monster's staff struck like a white tiger emerging from the mountain; Huian's like a yellow dragon coiled across the road. They drove and swept, struck and parried until stars glimmered through the dark and mist veiled all below. One had long ruled these treacherous waters; the other undertook his first battle after Vulture Peak.
After dozens of exchanges, neither had won. The monster blocked the staff. “What monk dares fight me?” “I am Muzha, second son of Heavenly King Li and Guanyin's disciple Huian, escorting my master east to find a pilgrim. Who are you?” “I remember you practicing with Guanyin in the Purple Bamboo Grove. What brings you here?” “My master stands on the bank.”
The monster laid down his staff and bowed before Guanyin. “Forgive me. I was the Curtain-Raising General who attended the heavenly throne. At the Peach Banquet I accidentally broke a crystal cup. The Jade Emperor gave me eight hundred blows and banished me here in this shape, then decreed that flying swords pierce my chest and sides more than a hundred times every seven days. Driven by cold and hunger, I eat a traveler every few days. I did not recognize you.” “Banished for a crime, you now kill and deepen your guilt. I am searching for a pilgrim to fetch scriptures from the West. Follow him as a disciple, seek the Buddha, and I will stop the swords. When the work is done, you can regain your former office.” “I willingly take refuge. But I have eaten countless people here, including several seekers of scripture. Every skull I throw into this water sinks, for even a goose feather cannot float on it. Only the skulls of nine pilgrims float. I've strung them on a cord and play with them. Will the pilgrim even reach this river?” “He will. Wear those skulls around your neck and wait; they will prove useful.” She laid a hand on his head, admitted him to the vows, gave him the surname Sha for sand, and named him Sha Wujing. He escorted them across the river, abandoned killing, and waited for the pilgrim with a purified heart.
Farther east, they came to a high mountain enveloped in malign vapors. As they prepared to fly over it, a fierce wind carried up another monster:
A snout hanging like an overturned lotus pod, ears like palm fans, golden eyes. Fangs sharp as steel files, wide mouth like a burning brazier. A golden helmet bound at the cheeks, armor belted with a snakeskin-patterned sash. A nine-toothed rake like dragon claws in his hand, a curved bow like a half-moon at his waist. His imposing air defied the Year God; his proud spirit challenged heaven's gods.
He swung the rake at Guanyin. Huian blocked it. “Mind your manners, demon!” They clashed beneath the mountain:
The demon fierce, Huian strong; iron staff thrust toward the heart, rake swung toward the face. Dust and sand darkened heaven and earth, startling ghosts and spirits. The nine-toothed rake flashed, its two rings clanging; the dark staff moved swiftly in both hands. One was the Heavenly King's son, the other a fallen marshal; one guarded the teaching at Potala, the other haunted this mountain. Who would win?
Guanyin tossed down a lotus to separate their weapons. “What monk plays flower tricks on me?” the demon demanded. “I am Guanyin's disciple. It was my master who threw that lotus!” “Guanyin who frees people from the three calamities and eight hardships?” “The very same.” The monster dropped his rake. “Please take me to her!” He bowed toward her cloud. “Forgive me, Bodhisattva!”
Guanyin descended. “What wild boar bars my way?” “I am not a wild boar. I was Marshal Tianpeng of the Milky Way. Drunk, I flirted with Chang'e; the Jade Emperor beat me two thousand times and banished me to earth. My spirit entered the wrong womb, a sow's, and I was born like this. I killed my mother and her piglets, occupied the mountain, and ate travelers. Please save me.” “What mountain?” “Mount Fuling. In its Cloud Path Cave lived Lady Egg, who married me for my fighting skill. She died within a year and left the cave to me. With no means of support I have eaten people ever since.” “As the old saying goes, ‘If you want a future, do not destroy it.’ You broke heaven's law, and now you kill. That's two offenses.” “A future? Will your law have me drink wind? Officials beat men to death and Buddhas starve them! I'd rather eat a fat traveler, whatever the number of my crimes.” “If a person wishes to do good, heaven answers. Grains can feed you; why kill people?”
As if awakened from a dream, he said: “I'd turn toward goodness, but having offended heaven, where can I pray?” “I am seeking a pilgrim to fetch scriptures from the Western Heaven. Go with him as a disciple, make amends through your service, and escape this suffering.” “Gladly!” She touched his head, received his vows, gave him the surname Zhu for his pig's body, and named him Zhu Wuneng. He adopted vegetarian discipline, abstained from forbidden meats and pungent foods, and waited for the pilgrim.
Guanyin and Huian continued east. A jade dragon hanging in the sky cried out. “Why are you punished here?” “I am the Western Sea Dragon King Ao Run's son. I burned a bright pearl in the palace, and my father accused me of disobedience. The Jade Emperor had me suspended here and beaten three hundred times. Soon I am to be executed. Save me!”
Guanyin went to the Southern Gate of Heaven. The Celestial Masters Qiu and Zhang announced her, and the Emperor came to meet her. “I am seeking a pilgrim in the east. Please spare the dragon I met on my way and give him to me as the pilgrim's mount.” The Emperor pardoned the dragon and released him to her. Grateful, the young dragon bowed. She placed him in a deep ravine to wait for the pilgrim, when he was to become a white horse and serve on the journey west.
Farther east, ten thousand golden rays shone through auspicious mist. “Five Elements Mountain,” said Huian. “The Tathagata's seal is there.” “And beneath it the Great Sage Equal to Heaven, who disrupted the Peach Banquet.” They climbed the mountain and read the six-syllable mantra, “Om mani padme hum,” on the seal. Guanyin sighed and composed a poem:
Alas, the monkey obeyed no law, displaying wild heroism in former days.He broke into the Peach Banquet and boldly entered Tushita Palace.A hundred thousand troops could not defeat him, and his might rang through nine levels of heaven.Now trapped by the Tathagata, when will he stretch free and show his powers again?
The Great Sage heard her beneath the mountain. “Who's reciting poetry about my faults?” Guanyin descended, escorted by the earth god, mountain god, and celestial guards to the cleft in the rock where he lay. He could speak but not move. “Sun, do you know me?” “Of course! The compassionate Bodhisattva Guanyin of Mount Potala, savior from suffering! Thank you for coming. Each day here feels like a year; no friend has visited me. Where are you going?” “At the Buddha's command I seek a pilgrim in the east. I stopped to see you.” “The Tathagata tricked me and pinned me here for more than five hundred years. Please free me!” “Your sins are many. If released, you might wreak havoc again.” “I repent. Show me a way and I'll practice faithfully.” Indeed:
One thought arises in a human heart, and heaven and earth both know.If goodness and evil brought no reward, the universe itself would be unjust.
Delighted, Guanyin said: “A holy text says, ‘A good word finds an answer a thousand li away; a wicked word drives people away a thousand li.’ I shall find a pilgrim in Tang. He will free you. Serve him as disciple, observe the Buddha's teaching, and cultivate the true fruit. Will you?” “Gladly!” “Then I'll give you a religious name.” “I have one already: Sun Wukong.” “How fortunate! Two others I have enlisted have names of the same ‘Wu’ generation. Wait here for him.” Wukong recognized his true nature and turned toward Buddhism, while Guanyin went on to find the holy monk.
She and Huian traveled east and soon reached Chang'an. Descending, they changed into two shabby wandering monks and entered the city at dusk. At a local earth god's shrine near the market, the startled god and his ghost soldiers bowed. He called the city god and all the local deities of Chang'an. “Forgive our late welcome!” “Tell no one I am here,” Guanyin instructed them. “At the Buddha's command I seek a pilgrim. Let me stay here until I find him.” The gods returned to their shrines; the local earth god temporarily moved to the city god's temple. Guanyin and Huian hid their true forms.
Who would be chosen to fetch the scriptures? Listen to the next chapter to find out.
Chapter 9
Traditional Chinese
第九回 陳光蕊赴任逢災 江流僧復讎報本
話表陝西大國長安城，乃歷代帝王建都之地。自周、秦、漢以來，三州花似錦，八水繞城流，真個是名勝之邦。彼時是大唐太宗皇帝登基，改元貞觀，已登極十三年，歲在己巳，天下太平，八方進貢，四海稱臣。
忽一日，太宗登位，聚集文武眾官，朝拜禮畢，有魏徵丞相出班奏道：「方今天下太平，八方寧靜，應依古法，開立選場，招取賢士，擢用人材，以資化理。」太宗道：「賢卿所奏有理。」就傳招賢文榜，頒布天下：各府州縣，不拘軍民人等，但有讀書儒流，文義明暢，三場精通者，前赴長安應試。
此榜行至海州地方，有一人，姓陳名萼，表字光蕊，見了此榜，即時回家，對母張氏道：「朝廷頒下黃榜，詔開南省，考取賢才，孩兒意欲前去應試。倘得一官半職，顯親揚名，封妻蔭子，光耀門閭，乃兒之志也。特此稟告母親前去。」張氏道：「我兒讀書人，『幼而學，壯而行』，正該如此。但去赴舉，路上須要小心，得了官，早早回來。」
光蕊便吩咐家僮收拾行李，即拜辭母親，趲程前進。到了長安，正值大開選場，光蕊就進場。考畢，中選。及廷試三策，唐王御筆親賜狀元，跨馬遊街三日。
不期遊到丞相殷開山門首，有丞相所生一女，名喚溫嬌，又名滿堂嬌，未曾婚配，正高結綵樓，拋打繡毬卜婿。適值陳光蕊在樓下經過。小姐一見光蕊人材出眾，知是新科狀元，心內十分歡喜，就將繡毬拋下，恰打著光蕊的烏紗帽。猛聽得一派笙簫細樂，十數個婢妾走下樓來，把光蕊馬頭挽住，迎狀元入相府成婚。那丞相和夫人即時出堂，喚賓人贊禮，將小姐配與光蕊。拜了天地，夫妻交拜畢，又拜了岳丈、岳母。丞相吩咐安排酒席，歡飲一宵。二人同攜素手，共入蘭房。
次日五更三點，太宗駕坐金鑾寶殿，文武眾臣趨朝。太宗問道：「新科狀元陳光蕊應授何官？」魏徵丞相奏道：「臣查所屬州郡，有江州缺官，乞我主授他此職。」太宗就命為江州州主，即令收拾起身，勿誤限期。光蕊謝恩出朝，回到相府，與妻商議，拜辭岳丈、岳母，同妻前赴江州之任。離了長安登途。
正是暮春天氣，和風吹柳綠，細雨點花紅。光蕊便道回家，同妻交拜母親張氏。張氏道：「恭喜我兒，且又娶親回來。」光蕊道：「孩兒叨賴母親福庇，忝中狀元，欽賜遊街，經過丞相殷府門前，遇拋打繡毬適中，蒙丞相即將小姐招孩兒為婿。朝廷除孩兒為江州州主，今來接取母親，同去赴任。」張氏大喜，收拾行程。
在路數日，前至萬花店劉小二家安下。張氏身體忽然染病，與光蕊道：「我身上不安，且在店中調養兩日再去。」光蕊遵命。至次日早晨，見店門前有一人提著個金色鯉魚叫賣，光蕊即將一貫錢買了。欲待烹與母親吃，只見鯉魚閃閃䁪眼。光蕊驚異道：「聞說魚蛇䁪眼，必不是等閑之物。」遂問漁人道：「這魚那裡打來的？」漁人道：「離府十五里洪江內打來的。」光蕊就把魚送在洪江裡去放了生，回店對母親道知此事。張氏道：「放生好事，我心甚喜。」光蕊道：「此店已住三日了，欽限緊急，孩兒意欲明日起身，不知母親身體好否？」張氏道：「我身子不快，此時路上炎熱，恐添疾病。你可這裡賃間房屋，與我暫住，付些盤纏在此。你兩口兒先上任去，候秋涼卻來接我。」光蕊與妻商議，就租了屋宇，付了盤纏與母親，同妻拜辭前去。
途路艱苦，曉行夜宿，不覺已到洪江渡口。只見梢子劉洪、李彪二人，撐船到岸迎接。也是光蕊前生合當有此災難，撞著這冤家。光蕊令家僮將行李搬上船去，夫妻正齊齊上船，那劉洪睜眼看見殷小姐面如滿月，眼似秋波，櫻桃小口，綠柳蠻腰，真個有沉魚落雁之容，閉月羞花之貌，陡起狼心。遂與李彪設計，將船撐至沒人煙處。候至夜靜三更，先將家僮殺死，次將光蕊打死，把尸首都推在水裡去了。小姐見他打死了丈夫，也便將身赴水。劉洪一把抱住道：「你若從我，萬事皆休；若不從時，一刀兩斷。」那小姐尋思無計，只得權時應承，順了劉洪。那賊把船渡到南岸，將船付與李彪自管，他就穿了光蕊衣冠，帶了官憑，同小姐往江州上任去了。
卻說劉洪殺死的家僮屍首，順水流去。惟有陳光蕊的屍首，沉在水底不動。有洪江口巡海夜叉見了，星飛報入龍宮，正值龍王升殿，夜叉報道：「今洪江口不知甚人把一個讀書士子打死，將屍撇在水底。」龍王叫將屍擡來，放在面前，仔細一看道：「此人正是救我的恩人，如何被人謀死？常言道：『恩將恩報。』我今日須索救他性命，以報日前之恩。」即寫下牒文一道，差夜叉徑往洪州城隍、土地處投下，要取秀才魂魄來，救他的性命。城隍、土地遂喚小鬼把陳光蕊的魂魄交付與夜叉去。夜叉帶了魂魄到水晶宮，稟見了龍王。
龍王問道：「你這秀才姓甚名誰？何方人氏？因甚到此，被人打死？」光蕊施禮道：「小生陳萼，表字光蕊，係海州弘農縣人。忝中新科狀元，叨授江州州主，同妻赴任。行至江邊上船，不料梢子劉洪貪謀我妻，將我打死拋屍。乞大王救我一救。」龍王聞言道：「原來如此。先生，你前者所放金色鯉魚，即我也。你是救我的恩人，你今有難，我豈有不救你之理？」就把光蕊屍身安置一壁，口內含一顆定顏珠，休教損壞了，日後好還魂報仇。又道：「汝今真魂，權且在我水府中做個都領。」光蕊叩頭拜謝，龍王設宴相待不題。
卻說殷小姐痛恨劉賊，恨不食肉寢皮。只因身懷有孕，未知男女，萬不得已，權且勉強相從。轉盼之間，不覺已到江州。吏書門皂，俱來迎接。所屬官員，公堂設宴相敘。劉洪道：「學生到此，全賴諸公大力匡持。」屬官答道：「堂尊大魁高才，自然視民如子，訟簡刑清。我等合屬有賴，何必過謙？」公宴已罷，眾人各散。
光陰迅速。一日，劉洪公事遠出。小姐在衙思念婆婆、丈夫，在花亭上感嘆。忽然身體困倦，腹內疼痛，暈悶在地，不覺生下一子。耳邊有人囑曰：「滿堂嬌，聽吾叮囑：吾乃南極星君，奉觀音菩薩法旨，特送此子與你。異日聲名遠大，非比等閑。劉賊若回，必害此子，汝可用心保護。汝夫已得龍王相救，日後夫妻相會，子母團圓，雪冤報仇有日也。謹記吾言。快醒，快醒。」言訖而去。
小姐醒來，句句記得，將子抱定，無計可施。忽然劉洪回來，一見此子，便要淹殺。小姐道：「今日天色已晚，容待明日拋去江中。」幸喜次早劉洪忽有緊急公事遠出。小姐暗思：「此子若待賊人回來，性命休矣。不如及早拋棄江中，聽其生死。倘或皇天見憐，有人救得，收養此子，他日還得相逢。」但恐難以識認，即咬破手指，寫下血書一紙，將父母姓名、跟腳緣由，備細開載；又將此子左腳上一個小指，用口咬下，以為記驗。取貼身汗衫一件，包裹此子，乘空抱出衙門。幸喜官衙離江不遠。小姐到了江邊，大哭一場。正欲拋棄，忽見江岸岸側飄起一片木板，小姐即朝天拜禱，將此子安在板上，用帶縛住，血書繫在胸前，推放江中，聽其所之。小姐含淚回衙不題。
卻說此子在木板上順水流去，一直流到金山寺腳下停住。那金山寺長老叫做法明和尚，修真悟道，已得無生妙訣。正當打坐參禪，忽聞得小兒啼哭之聲，一時心動，急到江邊觀看，只見涯邊一片木板上，睡著一個嬰兒。長老慌忙救起，見了懷中血書，方知來歷。取個乳名，叫做江流，託人撫養。血書緊緊收藏。
光陰似箭，日月如梭。不覺江流年長一十八歲。長老就叫他削髮修行，取法名為玄奘，摩頂受戒，堅心修道。
一日，暮春天氣，眾人同在松陰之下講經參禪，談說奧妙，那酒肉和尚恰被玄奘難倒。和尚大怒，罵道：「你這業畜，姓名也不知，父母也不識，還在此搗甚麼鬼？」玄奘被他罵出這般言語，入寺跪告師父，眼淚雙流道：「人生於天地之間，稟陰陽而資五行，盡由父生母養，豈有為人在世而無父母者乎？」再三哀告，求問父母姓名。長老道：「你真個要尋父母，可隨我到方丈裡來。」玄奘就跟到方丈。長老到重梁之上，取下一個小匣兒，打開來，取出血書一紙、汗衫一件，付與玄奘。玄奘將血書拆開讀之，才備細曉得父母姓名，並冤仇事跡。
玄奘讀罷，不覺哭倒在地道：「父母之仇，不能報復，何以為人？十八年來，不識生身父母，至今日方知有母親。此身若非師父撈救撫養，安有今日？容弟子去尋見母親，然後頭頂香盆，重建殿宇，報答師父之深恩也。」師父道：「你要去尋母，可帶這血書與汗衫前去。只做化緣，徑往江州私衙，才得你母親相見。」
玄奘領了師父言語，就做化緣的和尚，徑至江州。適值劉洪有事出外，也是天叫他母子相會，玄奘就直至私衙門口抄化。那殷小姐原來夜間得了一夢，夢見月缺再圓，暗想道：「我婆婆不知音信；我丈夫被這賊謀殺；我的兒子拋在江中，倘若有人收養，算來有十八歲矣，或今日天教相會，亦未可知。」正沉吟間，忽聽私衙前有人念經，連叫「抄化」，小姐又乘便出來問道：「你是何處來的？」玄奘答道：「貧僧乃是金山寺法明長老的徒弟。」小姐道：「你既是金山寺長老的徒弟……」叫進衙來，將齋飯與玄奘吃。仔細看他舉止言談，好似與丈夫一般。
小姐將從婢打發開去，問道：「你這小師父，還是自幼出家的，還是中年出家的？姓甚名誰？可有父母否？」玄奘答道：「我也不是自幼出家，我也不是中年出家，我說起來，冤有天來大，仇有海樣深：我父被人謀死，我母卻被賊人占了。我師父法明長老教我在江州衙內尋取母親。」小姐問道：「你母姓甚？」玄奘道：「我母姓殷，名喚溫嬌。我父姓陳，名光蕊。我小名叫做江流，法名取為玄奘。」小姐道：「溫嬌就是我。但你今有何憑據？」玄奘聽說是他母親，雙膝跪下，哀哀大哭：「我娘若不信，見有血書、汗衫為證。」溫嬌取過一看，果然是真，母子相抱而哭。就叫：「我兒快去。」玄奘道：「十八年不識生身父母，今朝才見母親，教孩兒如何割捨？」小姐道：「我兒，你火速抽身前去。劉賊若回，他必害你性命。我明日假裝一病，只說先年曾許捨百雙僧鞋，來你寺中還願。那時節，我有話與你說。」玄奘依言拜別。
卻說小姐自見兒子之後，心內一憂一喜。忽一日推病，茶飯不吃，臥於床上。劉洪歸衙，問其原故。小姐道：「我幼時曾許下一願，許捨僧鞋一百雙。昨五日之前，夢見個和尚手執利刃，要索僧鞋，便覺身子不快。」劉洪道：「這些小事，何不早說？」隨升堂，吩咐王左衙、李右衙：江州城內百姓，每家要辦僧鞋一雙，限五日內完納。百姓俱依派完納訖。小姐對劉洪道：「僧鞋做完，這裡有甚麼寺院，好去還願？」劉洪道：「這江州有個金山寺、焦山寺，聽你在那個寺裡去。」小姐道：「久聞金山寺好個寺院，我就往金山寺去。」劉洪即喚王、李二衙辦下船隻。小姐帶了心腹人，同上了船，梢子將船撐開，就投金山寺去。
卻說玄奘回寺，見法明長老，把前項說了一遍。長老甚喜。次日，只見一個丫鬟先到，說夫人來寺還願。眾僧都出寺迎接。小姐徑進寺門，參了菩薩，大設齋襯。喚丫鬟將僧鞋暑襪托於盤內，來到法堂，小姐復拈心香禮拜，就教法明長老分俵與眾僧去訖。玄奘見眾僧散了，法堂上更無一人，他卻近前跪下。小姐叫他脫了鞋襪看時，那左腳上果然少了一個小指頭。當時兩個又抱住而哭，拜謝長老養育之恩。法明道：「汝今母子相會，恐奸賊知之，可速速抽身回去，庶免其禍。」小姐道：「我兒，我與你一隻香環，你徑到洪州西北地方，約有一千五百里之程，那裡有個萬花店，當時留下婆婆張氏在那裡，是你父親生身之母。我再寫一封書與你，徑到唐王皇城之內，金殿左邊，殷開山丞相家，是你母生身之父母。你將我的書遞與外公，叫外公奏上唐王，統領人馬，擒殺此賊，與父報仇，那時才救得老娘的身子出來。我今不敢久停，誠恐賊漢怪我歸遲。」便出寺登舟而去。
玄奘哭回寺中，告過師父，即時拜別，徑往洪州。來到萬花店，問那店主劉小二道：「昔年江州陳客官有一母親住在你店中，如今好麼？」劉小二道：「他原在我店中。後來昏了眼，三四年並無店租還我。如今在南門頭一個破瓦窰裡，每日上街叫化度日。那客官一去許久，到如今杳無信息，不知為何。」玄奘聽罷，即時問到南門頭破瓦窰，尋著婆婆。婆婆道：「你聲音好似我兒陳光蕊。」玄奘道：「我不是陳光蕊，我是陳光蕊的兒子。溫嬌小姐是我的娘。」婆婆道：「你爹娘怎麼不來？」玄奘道：「我爹爹被強盜打死了，我娘被強盜霸占為妻。」婆婆道：「你怎麼曉得來尋我？」玄奘道：「是我娘著我來尋婆婆。我娘有書在此，又有香環一隻。」那婆婆接了書並香環，放聲痛哭道：「我兒為功名到此，我只道他背義忘恩，那知他被人謀死。且喜得皇天憐念，不絕我兒之後，今日還有孫子來尋我。」玄奘問：「婆婆的眼，如何都昏了？」婆婆道：「我因思量你父親，終日懸望，不見他來，因此上哭得兩眼都昏了。」
玄奘便跪倒向天禱告道：「今玄奘一十八歲，父母之仇不能報復。今日領母命來尋婆婆，天若憐鑒弟子誠意，保我婆婆雙眼復明。」祝罷，就將舌尖與婆婆舔眼。須臾之間，雙眼舔開，仍復如初。婆婆覷了小和尚道：「你果是我的孫子，恰和我兒子光蕊形容無二。」婆婆又喜又悲。玄奘就領婆婆出了窰門，還到劉小二店內。將些房錢賃屋一間，與婆婆棲身。又將盤纏與婆婆道：「我此去，只月餘就回。」
隨即辭了婆婆，徑往京城。尋到皇城東街殷丞相府上，與門上人道：「小僧是親戚，來探相公。」門上人稟知丞相，丞相道：「我與和尚並無親眷。」夫人道：「我昨夜夢見我女兒滿堂嬌來家，莫不是女婿有書信回來也？」丞相便教請小和尚來到廳上。小和尚見了丞相與夫人，哭拜在地，就懷中取出一封書來，遞與丞相。丞相拆開，從頭讀罷，放聲痛哭。夫人問道：「相公，有何事故？」丞相道：「這和尚是我與你的外孫。女婿陳光蕊被賊謀死，滿堂嬌被賊強占為妻。」夫人聽罷，亦痛哭不止。丞相道：「夫人休得煩惱，來朝奏知主上，親自統兵，定要與女婿報仇。」
次日，丞相入朝，啟奏唐王曰：「今有臣婿狀元陳光蕊，帶領家小江州赴任，被梢子劉洪打死，占女為妻；假冒臣婿，為官多年。事屬異變，乞陛下立發人馬，剿除賊寇。」唐王見奏大怒，就發御林軍六萬，著殷丞相督兵前去。丞相領旨出朝，即往教場內點了兵，徑往江州進發。曉行夜宿，星落鳥飛，不覺已到江州，殷丞相兵馬俱在北岸下了營寨。星夜令金牌下戶喚到江州同知、州判二人，丞相對他說知此事，叫他提兵相助，一同過江而去。天尚未明，就把劉洪衙門圍了。劉洪正在夢中，聽得火炮一響，金鼓齊鳴，眾兵殺進私衙，劉洪措手不及，早被擒住。丞相傳下軍令，將劉洪一干人犯綁赴法場，令眾軍俱在城外安營去了。
丞相直入衙內正廳坐下，請小姐出來相見。小姐欲待要出，羞見父親，就要自縊。玄奘聞知，急急將母解救，雙膝跪下，對母道：「兒與外公統兵至此，與父報仇。今日賊已擒捉，母親何故反要尋死？母親若死，孩兒豈能存乎？」丞相亦進衙勸解。小姐道：「吾聞『婦人從一而終』。痛夫已被賊人所殺，豈可靦顏從賊？止因遺腹在身，只得忍恥偷生。今幸兒已長大，又見老父提兵報仇，為女兒者，有何面目相見？惟有一死以報丈夫耳。」丞相道：「此非我兒以盛衰改節，皆因出乎不得已，何得為恥？」父子相抱而哭，玄奘亦哀哀不止。丞相拭淚道：「你二人且休煩惱；我今已擒捉仇賊，且去發落去來。」即起身到法場。恰好江州同知亦差哨兵拿獲水賊李彪解到。丞相大喜，就令軍牢押過劉洪、李彪，每人痛打一百大棍，取了供狀，招了先年不合謀死陳光蕊情由，先將李彪釘在木驢上，推去市曹，剮了千刀，梟首示眾訖。把劉洪拿到洪江渡口，先年打死陳光蕊處。丞相與小姐、玄奘三人親到江邊，望空祭奠，活剜取劉洪心肝，祭了光蕊，燒了祭文一道。
三人望江痛哭，早已驚動水府，有巡海夜叉將祭文呈與龍王。龍王看罷，就差鱉元帥去請光蕊來到，道：「先生，恭喜，恭喜。今有先生夫人、公子同岳丈俱在江邊祭你。我今送你還魂去也。再有如意珠一顆、走盤珠二顆、絞綃十端、明珠玉帶一條奉送。你今日便可夫妻子母相會也。」光蕊再三拜謝。龍王就令夜叉將光蕊身屍送出江口還魂。夜叉領命而去。
卻說殷小姐哭奠丈夫一番，又欲將身赴水而死，慌得玄奘拚命扯住。正在倉皇之際，忽見水面上一個死屍浮來，靠近江岸之傍。小姐忙向前認看，認得是丈夫的屍首，一發嚎啕大哭不已。眾人俱來觀看，只見光蕊舒拳伸腳，身子漸漸展動，忽地爬將起來坐下。眾人不勝驚駭。光蕊睜開眼，早見殷小姐與丈人殷丞相同著小和尚俱在身邊啼哭。光蕊道：「你們為何在此？」小姐道：「因汝被賊人打死，後來妾身生下此子，幸遇金山寺長老撫養長大，尋我相會，我教他去尋外公。父親得知，奏聞朝廷，統兵到此，拿住賊人，適才生取心肝，望空祭奠我夫。不知我夫怎生又得還魂？」光蕊道：「皆因我與你昔年在萬花店時，買放了那尾金色鯉魚，誰知那鯉魚就是此處龍王。後來逆賊把我推在水中，全虧得他救我。方才又賜我還魂，送我寶物，俱在身上。更不想你生下這兒子，又得岳丈為我報仇。真是苦盡甘來，莫大之喜。」
眾官聞知，都來賀喜。丞相就令安排酒席，答謝所屬官員。即日軍馬回程。來到萬花店，那丞相傳令安營。光蕊便同玄奘到劉家店尋婆婆。那婆婆當夜得了一夢，夢見枯木開花，屋後喜鵲頻頻喧噪，想道：「莫不是我孫兒來也？」說猶未了，只見店門外，光蕊父子齊到。小和尚指道：「這不是俺婆婆？」光蕊見了老母，連忙拜倒。母子抱頭痛哭一場，把上項事說了一遍。算還了小二店錢，起程回到京城。進了相府，光蕊同小姐與婆婆、玄奘都來見了夫人。夫人不勝之喜，吩咐家僮，大排筵宴慶賀。丞相道：「今日此宴，可取名為團圓會。」真正合家歡樂。
次日早朝，唐王登殿。殷丞相出班，將前後事情備細啟奏，並薦光蕊才可大用。唐王准奏，即命陞陳萼為學士之職，隨朝理政。玄奘立意安禪，送在洪福寺內修行。後來，殷小姐畢竟從容自盡。玄奘自到金山寺中報答法明長老。
不知後來事體若何，且聽下回分解。
English
Chen Guangrui Meets Disaster on His Way to Office; the Monk River Float Avenges His Father and Repays His Origins
Chang'an in Shaanxi had been the capital of emperors through many dynasties. Since Zhou, Qin, and Han, its three districts had bloomed like brocade and eight rivers had flowed around it: a truly splendid city. Emperor Taizong of Tang had taken the throne thirteen years earlier, inaugurating the Zhenguan era. It was the year of the snake, jisi. Peace reigned throughout the realm; tribute arrived from eight directions and the four seas acknowledged his rule.
One day at court Chancellor Wei Zheng said: “The realm is at peace. Let us follow ancient practice, hold examinations, seek worthy scholars, and appoint talented officials to help govern.” Emperor Taizong agreed and issued an edict throughout the counties and prefectures. Any scholar, whether civilian or soldier, who understood literature and had mastered the three examination sessions could come to Chang'an to compete.
In Haizhou, Chen E, styled Guangrui, saw the notice and told his mother, Lady Zhang: “The court is holding examinations. I wish to compete. If I win an office, I can honor you, bring credit to our name, and secure a future for wife and children.” “You studied when young; now that you are grown, put your learning into practice,” she said. “Travel carefully, and come home soon after obtaining your post.”
Guangrui had a servant pack his belongings and took leave of his mother. In Chang'an he sat the examinations and succeeded. After three tests before the Emperor, Taizong personally named him top graduate. He paraded through the streets on horseback for three days.
As he passed Chancellor Yin Kaishan's house, the Chancellor's unmarried daughter Wenjiao, also called Mantangjiao, stood on a decorated tower, choosing a husband by casting an embroidered ball. Seeing the handsome new graduate below, she gladly threw the ball onto his black official hat. Music sounded; a dozen maidservants came down, took hold of his horse, and ushered him inside. The Chancellor and his wife appeared, called for a master of ceremonies, and married their daughter to Guangrui. Bride and groom bowed to heaven, earth, one another, and her parents. A wedding feast lasted into the night, after which the couple entered their chamber hand in hand.
Before dawn the next day, Emperor Taizong convened his ministers. “What office shall we give Chen Guangrui?” “Jiangzhou needs a prefect,” said Wei Zheng. The Emperor appointed him and ordered him to leave promptly. Guangrui thanked him, returned to the Chancellor's house, and consulted his wife. They took leave of her parents and departed for Jiangzhou.
It was late spring; warm winds turned the willows green and light rain speckled red blossoms. Guangrui brought his wife to his mother's home, and they bowed to Lady Zhang. “Congratulations on your marriage, son!” “Thanks to your blessing, I won first place and met the Chancellor's daughter on my victory procession. Her embroidered ball struck me, and he gave her to me in marriage. I have been appointed prefect of Jiangzhou and have come to bring you with us.” Delighted, Lady Zhang prepared to leave.
After several days on the road they lodged with Liu Xiaoer at the Inn of Ten Thousand Flowers. Lady Zhang fell ill. “Let us stay two days while I recover.” The next morning Guangrui saw a seller outside with a golden carp. He bought it for a string of coins, intending to cook it for his mother, but its eyes blinked strangely. “A blinking fish or snake may be no ordinary creature,” he thought. “Where did you catch it?” he asked. “In the Hong River, fifteen li away.” Guangrui carried it there and released it, then told his mother. “You did well to save its life,” she said. “We've stayed three days, but my deadline is near,” he said. “Can you travel tomorrow?” “I am still unwell and the heat may worsen my illness. Rent me a room, leave me money, and go ahead with your wife. Collect me when autumn cools the roads.” He and his wife arranged this and continued on.
Traveling from dawn and lodging at night, they reached the Hong River ferry. Two boatmen, Liu Hong and Li Biao, came ashore to meet them. Fate had brought Guangrui face to face with his enemies. As the servant loaded their luggage and the couple boarded, Liu Hong saw Lady Yin's moon-round face, autumn-water eyes, cherry lips, and slender waist. Her beauty could sink fish and bring down birds, shame the moon and flowers. He conceived a wicked desire and plotted with Li Biao. They steered into a deserted stretch. At the third watch they murdered the servant and struck Guangrui dead, throwing both bodies into the water. Lady Yin tried to leap in after her husband, but Liu Hong seized her. “Submit to me, or I'll kill you.” With no escape, she pretended to consent. On the south bank Liu Hong left the boat to Li Biao, put on Guangrui's clothes and official hat, took his credentials, and went with her to assume the office in Jiangzhou.
The servant's body drifted away, but Guangrui's remained at the riverbed. A sea-patrolling yaksha saw it and reported to the Dragon King: “Someone has murdered a scholar at the Hong River mouth and cast him underwater.” The king had the body brought to him. “This is the man who saved my life! I must repay his kindness.” He wrote to the Hongzhou city god and earth god, asking for the scholar's soul. Their ghosts delivered it to the yaksha, who brought it to the crystal palace.
“Scholar, who are you, and how were you killed?” asked the Dragon King. “I am Chen E, styled Guangrui, of Hongnong County in Haizhou. I placed first in the examinations and was appointed prefect of Jiangzhou. The boatman Liu Hong coveted my wife and killed me on the way there. Please save me.” “The golden carp you freed was me. You saved me; now I shall save you.” He placed a pearl in Guangrui's mouth to preserve his body until his soul could return and he could seek justice. “Serve as an administrator in my palace for now.” Guangrui thanked him, and the Dragon King gave him a feast.
Lady Yin loathed Liu Hong and longed to avenge her husband, but she was pregnant and dared not resist him openly. At Jiangzhou the clerks and officials welcomed the supposed prefect and gave a banquet. Liu Hong said: “I rely on all your help in office.” They replied: “Our learned new prefect will surely care for the people and dispense fair justice. There is no need for modesty.” After the feast they dispersed.
One day Liu Hong went away on official business. Lady Yin sat in a garden pavilion grieving for her husband and mother-in-law. She suddenly felt faint with pain, fell to the ground, and gave birth to a boy. A voice spoke beside her: “Mantangjiao, I am the Star Lord of the Southern Pole. At Guanyin's command I bring you this child. He will gain extraordinary renown. Protect him from Liu Hong, who will kill him if he sees him. The Dragon King has saved your husband; in time you will reunite, mother and son together, and avenge this crime. Remember!” Then the voice departed.
Lady Yin awoke and held the child, remembering every word. Liu Hong returned and tried to drown him. “Wait until tomorrow,” she pleaded. He left early the next morning on urgent business. “If he returns, my child will die,” she thought. “I must put him in the river and entrust him to heaven. Someone may rescue him.” She bit her finger and wrote a letter in blood naming the parents and explaining their history. She bit off the little toe on his left foot as an identifying mark, wrapped him in one of her own shirts, and carried him secretly to the river nearby. Weeping, she saw a wooden plank floating at the shore. She prayed to heaven, bound the child to the plank with her sash, secured the blood letter to his chest, and sent him downstream. In tears she returned to the offices.
The plank drifted to Gold Mountain Monastery. Its elder, Monk Faming, had mastered the Way and the mysteries beyond birth. While meditating, he heard a baby crying and hurried to the shore. He rescued the infant from the plank, read the blood letter, named the boy River Float, and found someone to nurse him. He carefully hid the letter.
Eighteen years passed. Faming had River Float shave his head and take the vows, giving him the religious name Xuanzang. The young man dedicated himself to the Way.
One late spring day the monks discussed the scriptures beneath the pines. Xuanzang bested a monk who drank wine and ate meat in debate. Furious, the monk shouted: “You wretch! You don't even know your parents or your birth name! What are you doing arguing with me?” In tears, Xuanzang asked Faming: “Everyone is born of parents through yin and yang and the five elements. How can I have none? Please tell me their names.” Faming led him into his room, took a small box from a high beam, and handed Xuanzang the blood letter and shirt. Reading the letter, he learned his parents' names and the crime committed against them.
He fell weeping to the ground. “How can I call myself human if I do not avenge my father? For eighteen years I never knew my parents, and only today do I learn that my mother lives. Without your care I would not be alive. Let me find her, then I will rebuild this temple in gratitude for your boundless kindness.” “Take the letter and shirt to Jiangzhou,” Faming replied. “Pretend to seek alms at the prefect's residence, and you can meet her privately.”
Xuanzang did so while Liu Hong was away. The previous night Lady Yin had dreamed of a waning moon becoming full again. “My mother-in-law is lost, my husband murdered, and my child set afloat. If rescued, he would be eighteen by now. Could today bring us together?” Hearing a monk recite scripture and ask for alms outside, she went to the gate. “Where are you from?” “I am Elder Faming's disciple from Gold Mountain Monastery.” She invited him in to eat and studied his speech and manner: he resembled her husband.
She sent away her maids. “Did you enter the monastery as a child or later? What is your surname? Do you have parents?” “Neither as a child nor as an adult, in the usual way. My grievance is as high as heaven, my hatred as deep as the sea. My father was murdered and my mother seized by a thief. My master said I would find her in these offices.” “What is her name?” “Yin Wenjiao. My father is Chen Guangrui. My childhood name is River Float, my religious name Xuanzang.” “I am Wenjiao. What proof have you?” He knelt and wept. “My mother wrote this letter in blood and wrapped me in this shirt.” Seeing them, she recognized him. They embraced and cried. “Leave quickly!” she said. “I've found you after eighteen years. How can I go?” “If Liu Hong returns, he will kill you. Tomorrow I'll feign illness and say I vowed to give monks a hundred pairs of shoes. I'll come to your monastery, and then we can talk.” He bowed and left.
Lady Yin feigned illness and refused food. When Liu Hong returned she said: “As a child I vowed to donate one hundred pairs of shoes to monks. Five days ago I dreamed a monk with a sharp blade demanded them, and since then I've felt ill.” “Why not tell me sooner?” Liu Hong ordered every household in Jiangzhou to provide a pair within five days. When the shoes were ready, she asked where to fulfill her vow. “Gold Mountain Monastery or Mount Jiao Monastery; choose.” “I've heard Gold Mountain is fine.” He ordered two officers to prepare her boat, and she sailed with trusted attendants.
Xuanzang had informed Faming. The monks welcomed Lady Yin to the monastery. She bowed before the Bodhisattva, donated a feast, and brought the shoes and summer socks into the teaching hall, where Faming distributed them. Once the monks had left, Xuanzang knelt before her. She removed his shoes and saw the missing little toe on his left foot. They embraced and wept, thanking Faming for raising him. “Leave before the criminal discovers you,” the elder warned. Lady Yin gave her son an incense ring. “Travel about 1,500 li northwest of Hongzhou to the Inn of Ten Thousand Flowers. Your grandmother, Lady Zhang, was left there; she is your father's mother. Take this letter to my father, Chancellor Yin Kaishan, in the imperial city of Chang'an. Ask him to tell the Emperor, bring soldiers, seize the thief, and avenge your father. Only then can I be saved. I cannot stay longer or Liu Hong will be suspicious.” She sailed away.
Xuanzang took leave of Faming and traveled to the inn. “Does Chen Guangrui's mother still stay here?” he asked Liu Xiaoer. “She did, but went blind and couldn't pay rent for three or four years. Now she lives in a ruined tile kiln by the south gate and begs for food. Her son never returned.” Xuanzang found her. “Your voice sounds like my son Guangrui's.” “I am his son; Lady Wenjiao is my mother.” “Why aren't your parents here?” “A bandit murdered my father and forced my mother to live with him. She sent me to you with this letter and incense ring.” Lady Zhang read it and wept: “I thought my son forgot me in his pursuit of office, but he was murdered. Heaven has preserved his line by sending my grandson!” “How did you go blind?” “I waited and wept for your father every day, until I lost my sight.”
Xuanzang knelt and prayed: “At eighteen I have yet to avenge my father. Heaven, if you see my sincerity in seeking my grandmother, restore her sight.” He touched her eyes with the tip of his tongue, and she could see again. “You look just like Guangrui!” She wept with mingled joy and sorrow. He took her back to Liu Xiaoer's inn, rented a room, left her money, and said: “I'll be back in about a month.”
In Chang'an he found Chancellor Yin's house. “I am a relative come to visit,” he told the gatekeeper. “I have no monk relatives,” said the Chancellor. His wife said: “I dreamed last night that our daughter Mantangjiao came home. Perhaps her husband sent a letter.” They summoned the young monk. He knelt weeping and gave them the letter. Yin read it and cried aloud. “What has happened?” his wife asked. “This is our grandson. A thief murdered our son-in-law Chen Guangrui and seized our daughter.” She wept too. “Tomorrow I shall tell the Emperor and lead an army to avenge him,” Yin promised.
At court Chancellor Yin told Taizong everything and requested soldiers. The furious Emperor gave him 60,000 imperial guards. Yin mustered them and marched to Jiangzhou, encamping on the north bank. By night he summoned the prefecture's deputy and judge, explained the crime, and secured their help. Before dawn their troops crossed the river and surrounded Liu Hong's offices. Cannon and drums startled Liu awake; soldiers burst in and captured him. Yin ordered Liu Hong and his accomplices bound for trial while the army camped outside the city.
Yin sat in the main hall and summoned his daughter. Ashamed to face him, she tried to hang herself, but Xuanzang stopped her. “We have come to avenge Father and have captured the thief. Why should you die? How could I survive it?” She replied: “I was taught a woman must remain faithful to one husband. I endured the thief only because I carried my dead husband's child. Now you are grown and my father has avenged us, how can I face him? Death alone can repay my husband.” Yin comforted her. “You did not betray him willingly. You need feel no shame.” They embraced and wept. “Let us settle with the criminals,” Yin said. The deputy brought in Li Biao, captured at the ferry. Yin had both men beaten with a hundred strokes each and obtained confessions. Li Biao was nailed to a wooden frame, cut to pieces in the marketplace, and beheaded. They brought Liu Hong to the ferry where Guangrui had been murdered. Yin, Wenjiao, and Xuanzang offered sacrifice by the river, cut out Liu Hong's heart and liver while he lived as an offering to Guangrui, and burned a written prayer.
Their weeping reached the underwater palace. A yaksha carried the prayer to the Dragon King, who summoned Guangrui. “Your wife, son, and father-in-law are honoring you on the bank. I shall return you to life, with a wish-granting pearl, two rolling pearls, ten bolts of silk, and a jade belt strung with bright pearls. Your family will be reunited.” Guangrui thanked him repeatedly. The Dragon King ordered the yaksha to carry his preserved body to the river mouth and restore his soul.
Lady Yin again tried to throw herself into the river, but Xuanzang held her. Then a corpse floated near the bank. Recognizing Guangrui, she wept, but as everyone watched he stretched his limbs and sat up alive. “Why are you here?” he asked. Wenjiao explained the birth and rescue of their son, her father's arrival, the capture of the murderers, and their sacrifice. “How have you returned?” “The golden carp we freed was the Dragon King. He saved me after Liu Hong threw me into the river and now has restored me to life with gifts. You have given birth to our son, and your father has avenged me. Our sorrow has turned to the greatest joy.”
Officials came to congratulate them. Yin gave them a feast, then led his army home. At the Inn of Ten Thousand Flowers, Guangrui and Xuanzang went to Lady Zhang. She had dreamed that dead wood flowered and magpies sang behind her house. “Will my grandson return?” she wondered. Seeing father and son at the gate, she embraced Guangrui and wept. They told her everything, paid Liu Xiaoer what was owed, and went to Chang'an. There Guangrui, Wenjiao, Lady Zhang, and Xuanzang greeted Chancellor Yin's wife. She ordered a banquet. “Call it the Reunion Feast,” Yin said. The family rejoiced together.
At court the next day Yin reported all that had happened and recommended Guangrui for higher office. Emperor Taizong appointed Chen E a court scholar and adviser. Xuanzang, resolved on meditation, went to practice at Hongfu Monastery. Later Lady Yin quietly took her own life. Xuanzang returned to Gold Mountain Monastery to repay Elder Faming's kindness.
What happened afterward? Listen to the next chapter to find out.
Chapter 10
Traditional Chinese
第十回 老龍王拙計犯天條 魏丞相遺書託冥吏
且不題光蕊盡職，玄奘修行。卻說長安城外涇河岸邊，有兩個賢人：一個是漁翁，名喚張稍；一個是樵子，名喚李定。他兩個是不登科的進士，能識字的山人。一日，在長安城裡賣了肩上柴，貨了籃中鯉，同入酒館之中，吃了半酣，各攜一瓶，順涇河岸邊，徐步而回。張稍道：「李兄，我想那爭名的，因名喪體；奪利的，為利亡身；受爵的，抱虎而眠；承恩的，袖蛇而走。算起來，還不如我們水秀山青，逍遙自在，甘淡薄，隨緣而過。」李定道：「張兄說得有理。但只是你那水秀，不如我的山青。」張稍道：「你山青不如我的水秀。有一《蝶戀花》詞為證。詞曰：
煙波萬里扁舟小，靜依孤篷，西施聲音遶。滌慮洗心名利少，閑攀蓼穗蒹葭草。數點沙鷗堪樂道，柳岸蘆灣，妻子同歡笑。一覺安眠風浪消，無榮無辱無煩惱。」
李定道：「你的水秀，不如我的山青。也有個《蝶戀花》詞為證。詞曰：
雲林一段松花滿，默聽鶯啼，巧舌如調管。紅瘦綠肥春正暖，倏然夏至光陰轉。又值秋來容易換，黃花香，堪供玩。迅速嚴冬如指撚，逍遙四季無人管。」
漁翁道：「你山青不如我水秀，受用些好物。有一《鷓鴣天》為證：
仙鄉雲水足生涯，擺櫓橫舟便是家。活剖鮮鱗烹綠鱉，旋蒸紫蟹煮紅蝦。青蘆筍，水荇芽，菱角雞頭更可誇。嬌藕老蓮芹葉嫩，慈菇茭白鳥英花。」
樵夫道：「你水秀不如我山青，受用些好物。亦有一《鷓鴣天》為證：
崔巍峻嶺接天涯，草舍茅庵是我家。醃臘雞鵝強蟹鱉，獐豝兔鹿勝魚蝦。香椿葉，黃楝芽，竹筍山茶更可誇。紫李紅桃梅杏熟，甜梨酸棗木樨花。」
漁翁道：「你山青真個不如我的水秀。又有《天仙子》一首：
一葉小舟隨所寓，萬疊煙波無恐懼。垂鉤撒網捉鮮鱗，沒醬膩，偏有味，老妻稚子團圓會。魚多又貨長安市，換得香醪吃個醉。簑衣當被臥秋江，鼾鼾睡，無憂慮，不戀人間榮與貴。」
樵子道：「你水秀還不如我的山青。也有《天仙子》一首：
茆舍數椽山下蓋，松竹梅蘭真可愛。穿林越嶺覓乾柴，沒人怪，從我賣，或少或多憑世界。將錢沽酒隨心快，瓦缽磁甌殊自在。酕醄醉了臥松陰，無掛礙，無利害，不管人間興與敗。」
漁翁道：「李兄，你山中不如我水上生意快活。有一《西江月》為證：
紅蓼花繁映月，黃蘆葉亂搖風。碧天清遠楚江空，牽攪一潭星動。入網大魚作隊，吞鉤小鱖成叢。得來烹煮味偏濃，笑傲江湖打鬨。」
樵夫道：「張兄，你水上還不如我山中的生意快活。亦有《西江月》為證：
敗葉枯藤滿路，破梢老竹盈山。女蘿乾葛亂牽攀，折取收繩殺擔。蟲蛀空心榆柳，風吹斷頭松柟。採來堆積備冬寒，換酒換錢從俺。」
漁翁道：「你山中雖可比過，還不如我水秀的幽雅。有一《臨江仙》為證：
潮落旋移孤艇去，夜深罷棹歌來。簑衣殘月甚幽哉，宿鷗驚不起，天際彩雲開。困臥蘆洲無個事，三竿日上還捱。隨心儘意自安排，朝臣寒待漏，怎似我寬懷。」
樵夫道：「你水秀的幽雅，還不如我山青更幽雅。亦有《臨江仙》可證：
蒼徑秋高拽斧去，晚涼擡擔回來。野花插鬢更奇哉，撥雲尋路出，待月叫門開。稚子山妻欣笑接，草床木枕攲捱。蒸梨炊黍旋鋪排，甕中新釀熟，真個壯幽懷。」
漁翁道：「這都是我兩個生意，贍身的勾當，你卻沒有我閑時節的好處。有詩為證。詩曰：
閑看蒼天白鶴飛，停舟溪畔掩蒼扉。倚篷教子搓鉤線，罷棹同妻晒網圍。性定果然如浪靜，身安自是覺風微。綠簑青笠隨時著，勝掛朝中紫綬衣。」
樵夫道：「你那閑時又不如我的閑時好也。亦有詩為證。詩曰：
閑觀縹緲白雲飛，獨坐茅庵掩竹扉。無事訓兒開卷讀，有時對客把棋圍。喜來策杖歌芳徑，興到攜琴上翠微。草履麻絛粗布被，心寬強似著羅衣。」
張稍道：「李定，我兩個真是微吟可相狎，不須檀板共金樽。但散道詞章，不為稀罕。且各聯幾句，看我們漁樵攀話何如？」李定道：「張兄言之最妙。請兄先吟。」
「舟停綠水煙波內，家住深山曠野中。偏愛溪橋春水漲，最憐岩岫曉雲蒙。龍門鮮鯉時烹煮，蟲蛀乾柴日燎烘。釣網多般堪贍老，擔繩二事可容終。小舟仰臥觀飛雁，草徑斜欹聽唳鴻。口舌場中無我分，是非海內少吾蹤。溪邊掛晒繒如錦，石上重磨斧似鋒。秋月暉暉常獨釣，春山寂寂沒人逢。魚多換酒同妻飲，柴剩沽壺共子叢。自唱自斟隨放蕩，長歌長嘆任顛風。呼兄喚弟邀船夥，挈友攜朋聚野翁。行令猜拳頻遞盞，拆牌道字漫傳鐘。烹蝦煮蟹朝朝樂，炒鴨爊雞日日豐。愚婦煎茶情散淡，山妻造飯意從容。曉來舉杖淘輕浪，日出擔柴過大沖。雨後披簑擒活鯉，風前弄斧伐枯松。潛蹤避世妝痴蠢，隱姓埋名作啞聾。」
張稍道：「李兄，我才僭先起句，今到我兄，也先起一聯，小弟亦當續之。」
「風月佯狂山野漢，江湖寄傲老餘丁。清閑有分隨瀟灑，口舌無聞喜太平。月夜身眠茅屋穩，天昏體蓋箬簑輕。忘情結識松梅友，樂意相交鷗鷺盟。名利心頭無算計，干戈耳畔不聞聲。隨時一酌香醪酒，度日三餐野菜羹。兩束柴薪為活計，一竿鉤線是營生。閑呼稚子磨鋼斧，靜喚憨兒補舊繒。春到愛觀楊柳綠，時融喜看荻蘆青。夏天避暑修新竹，六月乘涼摘嫩菱。霜降雞肥常日宰，重陽蟹壯及時烹。冬來日上還沉睡，數九天高自不寒。八節山中隨放性，四時湖裡任陶情。採薪自有仙家興，垂釣全無世俗形。門外野花香豔豔，船頭綠水浪平平。身安不說三公位，性定強如十里城。十里城高防閫令，三公位顯聽宣聲。樂山樂水真是罕，謝天謝地謝神明。」
他二人既各道詞章，又相聯詩句。行到那分路去處，躬身作別。張稍道：「李兄啊，途中保重，上山仔細看虎。假若有些凶險，正是『明日街頭少故人』。」李定聞言，大怒道：「你這廝憊懶！好朋友也替得生死，你怎麼咒我？我若遇虎遭害，你必遇浪翻江。」張稍道：「我永世也不得翻江。」李定道：「『天有不測風雲，人有暫時禍福。』你怎麼就保得無事？」張稍道：「李兄，你雖這等說，你還沒捉摸；不若我的生意有捉摸，定不遭此等事。」李定道：「你那水面上營生，極凶極險，隱隱暗暗，有甚麼捉摸？」張稍道：「你是不曉得。這長安城裡，西門街上，有一個賣卦的先生。我每日送他一尾金色鯉，他就與我袖傳一課，依方位，百下百著。今日我又去買卦，他教我在涇河灣頭東邊下網，西岸拋鉤，定獲滿載魚蝦而歸。明日上城來，賣錢沽酒，再與老兄相敘。」二人從此敘別。
這正是：「路上說話，草裡有人。」原來這涇河水府有一個巡水的夜叉，聽見了百下百著之言，急轉水晶宮，慌忙報與龍王道：「禍事了！禍事了！」龍王問：「有甚禍事？」夜叉道：「臣巡水去到河邊，只聽得兩個漁、樵攀話，相別時，言語甚是利害。那漁翁說：長安城裡，西門街上，有個賣卦先生，算得最準。他每日送他鯉魚一尾，他就袖傳一課，教他百下百著。若依此等算準，卻不將水族盡情打了？何以壯觀水府，何以躍浪翻波，輔助大王威力？」龍王甚怒，急提了劍，就要上長安城，誅滅這賣卦的。旁邊閃過龍子、龍孫、蝦臣、蟹士、鰣軍師、鱖少卿、鯉太宰，一齊啟奏道：「大王且息怒。常言道：『過耳之言，不可聽信。』大王此去，必有雲從，必有雨助，恐驚了長安黎庶，上天見責。大王隱顯莫測，變化無方，但只變一秀士，到長安城內訪問一番。果有此輩，容加誅滅不遲；若無此輩，可不是妄害他人也？」
龍王依奏，遂棄寶劍，也不興雲雨，出岸上，搖身一變，變作一個白衣秀士，真個：
丰姿英偉，聳壑昂霄。步履端祥，循規蹈矩。語言遵孔孟，禮貌體周文。身穿玉色羅襴服，頭戴逍遙一字巾。
上路來，拽開雲步，徑到長安城西門大街上。只見一簇人，擠擠雜雜，鬧鬧哄哄。內有高談闊論的道：「屬龍的本命，屬虎的相沖。寅辰巳亥，雖稱合局，但怕的是日犯歲君。」龍王聞言，情知是賣卜之處。走上前，分開眾人，望裡觀看。只見：
四壁珠璣，滿堂綺繡。寶鴨香無斷，磁瓶水恁清。兩邊羅列王維畫，座上高懸鬼谷形。端溪硯，金煙墨，相襯著霜毫大筆；火珠林，郭璞數，謹對了臺政新經。六爻熟諳，八卦精通。能知天地理，善曉鬼神情。一槃子午安排定，滿腹星辰佈列清。真個那未來事，過去事，觀如月鏡；幾家興，幾家敗，鑑若神明。知凶定吉，斷死言生。開談風雨迅，下筆鬼神驚。招牌有字書名姓，神課先生袁守誠。
此人是誰？原來是當朝欽天監臺正先生袁天罡的叔父，袁守誠是也。那先生果然相貌稀奇，儀容秀麗；名揚大國，術冠長安。龍王入門來，與先生相見。禮畢，請龍上坐，童子獻茶。先生問曰：「公來問何事？」龍王曰：「請卜天上陰晴事如何。」先生即袖傳一課，斷曰：「雲迷山頂，霧罩林梢。若占雨澤，準在明朝。」龍王曰：「明日甚時下雨？雨有多少尺寸？」先生道：「明日辰時布雲，巳時發雷，午時下雨，未時雨足，共得水三尺三寸零四十八點。」龍王笑曰：「此言不可作戲。如是明日有雨，依你斷的時辰、數目，我送課金五十兩奉謝；若無雨，或不按時辰、數目，我與你實說：定要打壞你的門面，扯碎你的招牌，即時趕出長安，不許在此惑眾。」先生忻然而答：「這個一定任你。請了，請了。明朝雨後來會。」
龍王辭別，出長安，回水府。大小水神接著，問曰：「大王訪那賣卦的如何？」龍王道：「有，有，有。但是一個掉嘴口討春的先生。我問他幾時下雨，他就說明日下雨。問他甚麼時辰，甚麼雨數，他就說辰時布雲，巳時發雷，午時下雨，未時雨足，得水三尺三寸零四十八點。我與他打了個賭賽：若果如他言，送他謝金五十兩；如略差些，就打破他門面，趕他起身，不許在長安惑眾。」眾水族笑曰：「大王是八河都總管，司雨大龍神，有雨無雨，惟大王知之。他怎敢這等胡言？那賣卦的定是輸了，定是輸了。」
此時龍子、龍孫與那魚卿、蟹士正歡笑談此事未畢，只聽得半空中叫：「涇河龍王接旨。」眾擡頭上看，是一個金衣力士，手擎玉帝敕旨，徑投水府而來。慌得龍王整衣端肅，焚香接了旨。金衣力士回空而去。龍王謝恩，拆封看時，上寫著：
敕命八河總，驅雷掣電行：明朝施雨澤，普濟長安城。
旨意上時辰、數目，與那先生判斷者毫髮不差。諕得那龍王魂飛魄散。少頃甦醒，對眾水族曰：「塵世上有此靈人，真個是能通天地理，卻不輸與他啊！」鰣軍師奏云：「大王放心。要贏他有何難處？臣有小計，管教滅那廝的口嘴。」龍王問計，軍師道：「行雨差了時辰，少些點數，就是那廝斷卦不準，怕不贏他？那時捽碎招牌，趕他跑路，果何難也？」龍王依他所奏，果不擔憂。
至次日，點札風伯、雷公、雲童、電母，直至長安城九霄空上。他挨到那巳時方布雲，午時發雷，未時落雨，申時雨止，卻只得三尺零四十點。改了他一個時辰，剋了他三寸八點。雨後發放眾將班師。他又按落雲頭，還變作白衣秀士，到那西門裡大街上，撞入袁守誠卦舖，不容分說，就把他招牌、筆、硯等一齊捽碎。那先生坐在椅上，公然不動。這龍王又掄起門板便打，罵道：「這妄言禍福的妖人，擅惑眾心的潑漢！你卦又不靈，言又狂謬。說今日下雨的時辰、點數俱不相對。你還危然高坐，趁早去，饒你死罪！」守誠猶公然不懼分毫，仰面朝天冷笑道：「我不怕，我不怕。我無死罪，只怕你倒有個死罪哩。別人好瞞，只是難瞞我也。我認得你，你不是秀士，乃是涇河龍王。你違了玉帝敕旨，改了時辰，剋了點數，犯了天條。你在那剮龍臺上，恐難免一刀，你還在此罵我？」龍王見說，心驚膽戰，毛骨悚然。急丟了門板，整衣伏禮，向先生跪下道：「先生休怪。前言戲之耳，豈知弄假成真，果然違犯天條，奈何？望先生救我一救；不然，我死也不放你。」守誠曰：「我救你不得，只是指條生路與你投生便了。」龍曰：「願求指教。」先生曰：「你明日午時三刻，該赴人曹官魏徵處聽斬。你果要性命，須當急急去告當今唐太宗皇帝方好。那魏徵是唐王駕下的丞相，若是討他個人情，方保無事。」
龍王聞言，拜辭含淚而去。不覺紅日西沉，太陰星上。但見：
煙凝山紫歸鴉倦，遠路行人投旅店。渡頭新雁宿汀沙，銀河現，催更籌，孤村燈火光無焰。風裊爐煙清道院，蝴蝶夢中人不見。月移花影上欄杆，星光亂，漏聲換，不覺深沉夜已半。
這涇河龍王也不回水府，只在空中。等到子時前後，收了雲頭，斂了霧角，徑來皇宮門首。此時唐王正夢出宮門之外，步月花陰。忽然龍王變作人相，上前跪拜，口叫：「陛下，救我，救我。」太宗云：「你是何人？朕當救你。」龍王云：「陛下是真龍，臣是業龍。臣因犯了天條，該陛下賢臣人曹官魏徵處斬，故來拜求，望陛下救我一救。」太宗曰：「既是魏徵處斬，朕可以救你，你放心前去。」龍王歡喜，叩謝而去。
卻說那太宗夢醒後，念念在心。早已至五鼓三點，太宗設朝，聚集兩班文武官員。但見那：
煙籠鳳闕，香藹龍樓。光搖丹扆動，雲拂翠華流。君臣相契同堯舜，禮樂威嚴近漢周。侍臣燈，宮女扇，雙雙映彩；孔雀屏，麒麟殿，處處光浮。山呼萬歲，華祝千秋。靜鞭三下響，衣冠拜冕旒。宮花燦爛天香襲，堤柳輕柔御樂謳。珍珠簾，翡翠簾，金鉤高控；龍鳳扇，山河扇，寶輦停留。文官英秀，武將抖擻。御道分高下，丹墀列品流。金章紫綬乘三象，地久天長萬萬秋。
眾官朝賀已畢，各各分班。唐王閃鳳目龍睛，一一從頭觀看，只見那文官內是房玄齡、杜如晦、徐世勣、許敬宗、王珪等，武官內是馬三寶、段志玄、殷開山、程咬金、劉洪紀、胡敬德、秦叔寶等，一個個威儀端肅，卻不見魏徵丞相。唐王召徐世勣上殿道：「朕夜間得一怪夢：夢見一人，迎面拜謁，口稱是涇河龍王，犯了天條，該人曹官魏徵處斬，拜告寡人救他，朕已許諾。今日班前獨不見魏徵，何也？」世勣對曰：「此夢告準。須喚魏徵來朝，陛下不要放他出門，過此一日，可救夢中之龍。」唐王大喜，即傳旨，著當駕官宣魏徵入朝。
卻說魏徵丞相在府，夜觀乾象，正爇寶香，只聞得九霄鶴唳，卻是天差仙使，捧玉帝金旨一道，著他午時三刻，夢斬涇河老龍。這丞相謝了天恩，齋戒沐浴，在府中試慧劍，運元神，故此不曾入朝。一見當駕官齎賫來宣，惶懼無任；又不敢違遲君命，只得急急整衣束帶，同旨入朝，在御前叩頭請罪。唐王道：「赦卿無罪。」那時諸臣尚未退朝，至此，卻命捲簾散朝。獨留魏徵，宣上金鑾，召入便殿，先議論安邦之策，定國之謀。將近巳末午初時候，卻命宮人：「取過大棋來，朕與賢卿對弈一局。」眾嬪妃隨取棋枰，鋪設御案。魏徵謝了恩，即與唐王對弈，一遞一著，擺開陣勢。正合《爛柯經》云：
博弈之道，貴乎嚴謹。高者在腹，下者在邊，中者在角，此棋家之常法。法曰：「寧輸一子，不失一先。」擊左則視右，攻後則瞻前。有先而後，有後而先。兩生勿斷，皆活勿連。闊不可太疏，密不可太促。與其戀子以求生，不若棄之而取勝；與其無事而獨行，不若固之而自補。彼眾我寡，先謀其生；我眾彼寡，務張其勢。善勝者不爭，善陣者不戰；善戰者不敗，善敗者不亂。夫棋始以正合，終以奇勝。凡敵無事而自補者，有侵絕之意；棄小而不救者，有圖大之心；隨手而下者，無謀之人；不思而應者，取敗之道。《詩》云：「惴惴小心，如臨于谷。」此之謂也。
詩曰：
棋盤為地子為天，色按陰陽造化全。下到玄微通變處，笑誇當日爛柯仙。
君臣兩個對弈，此棋正下到午時三刻，一盤殘局未終，魏徵忽然俯伏在案邊，鼾鼾盹睡。太宗笑曰：「賢卿真是匡扶社稷之心勞，創立江山之力倦，所以不覺盹睡。」太宗任他睡著，更不呼喚。不多時，魏徵醒來，俯伏在地道：「臣該萬死，臣該萬死！卻才倦困，不知所為，望陛下赦臣慢君之罪。」太宗道：「卿有何慢罪？且起來，拂退殘棋，與卿從新更著。」
魏徵謝了恩，卻才撚子在手，忽聽得朝門外大呼小叫。原來是秦叔寶、徐茂公等，將著一個血淋的龍頭，擲在帝前，啟奏道：「陛下，海淺河枯曾有見，這般異事卻無聞。」太宗與魏徵起身道：「此物何來？」叔寶、茂公道：「千步廊南，十字街上，雲端裡落下這顆龍頭，微臣不敢不奏。」唐王驚問魏徵：「此是何說？」魏徵轉身叩頭道：「是臣才一夢斬的。」唐王聞言，大驚道：「賢卿盹睡之時，又不曾見動身動手，又無刀劍，如何卻斬此龍？」魏徵奏道：「主公，臣的身在君前，夢離陛下。身在君前對殘局，合眼朦朧；夢離陛下乘瑞雲，出神抖擻。那條龍在剮龍臺上，被天兵將綁縛其中。是臣道：『你犯天條，合當死罪。我奉天命，斬汝殘生。』龍聞哀苦，臣抖精神。龍聞哀苦，伏爪收鱗甘受死；臣抖精神，撩衣進步舉霜鋒。扢扠一聲刀過處，龍頭因此落虛空。」
太宗聞言，心中悲喜不一。喜者，誇獎魏徵好臣，朝中有此豪傑，愁甚江山不穩？悲者，謂夢中曾許救龍，不期竟致遭誅。只得強打精神，傳旨著叔寶將龍頭懸掛市曹，曉諭長安黎庶。一壁廂賞了魏徵，眾官散訖。
當晚回宮，心中只是憂悶。想那夢中之龍，哭啼啼哀告求生，豈知無常，難免此患。思念多時，漸覺神魂倦怠，身體不安。當夜二更時分，只聽得宮門外有號泣之聲，太宗愈加驚恐。正朦朧睡間，又見那涇河龍王手提著一顆血淋淋的首級，高叫：「唐太宗，還我命來！還我命來！你昨夜滿口許諾救我，怎麼天明時反宣人曹官來斬我？你出來，你出來，我與你到閻君處折辨折辨。」他扯住太宗，再三嚷鬧不放。太宗箝口難言，只掙得汗流遍體。
正在那難分難解之時，只見正南上香雲繚繞，彩霧飄飄，有一個女真人上前，將楊柳枝用手一擺，那沒頭的龍悲悲啼啼，徑往西北而去。原來這是觀音菩薩領佛旨，上東土尋取經人，住此長安城都土地廟裡，夜聞鬼泣神號，特來喝退業龍，救脫皇帝。那龍徑到陰司地獄具告不題。
卻說太宗甦醒回來，只叫：「有鬼！有鬼！」慌得那三宮皇后、六院嬪妃，與近侍太監，戰兢兢，一夜無眠。
不覺五更三點，那滿朝文武多官，都在朝門外候朝。等到天明，猶不見臨朝，諕得一個個驚懼躊躇。及日上三竿，方有旨意出來道：「朕心不快，眾官免朝。」不覺倏五七日，眾官憂惶，都正要撞門見駕問安，只見太后有旨，召醫官入宮用藥。眾人在朝門外等候討信。少時，醫官出來，眾問何疾。醫官道：「皇上脈氣不正，虛而又數，狂言見鬼。又診得十動一代，五臟無氣，恐不諱只在七日之內矣。」眾官聞言，大驚失色。
正愴惶間，又聽得太后有旨宣徐茂公、護國公、尉遲恭見駕。三公奉旨，急入到分宮樓下。拜畢，太宗正色強言道：「賢卿，寡人十九歲領兵，南征北伐，東擋西除，苦歷數載，更不曾見半點邪祟，今日卻反見鬼。」尉遲恭道：「創立江山，殺人無數，何怕鬼乎？」太宗道：「卿是不信。朕這寢宮門外，入夜就拋磚弄瓦，鬼魅呼號，著然難處。白日猶可，昏夜難禁。」叔寶道：「陛下寬心，今晚臣與敬德把守宮門，看有甚麼鬼祟。」太宗准奏。茂公謝恩而出。
當日天晚，各取披掛，他兩個介冑整齊，執金瓜、鉞斧，在宮門外把守。好將軍！你看他怎生打扮：
頭戴金盔光爍爍，身披鎧甲龍鱗。護心寶鏡幌祥雲，獅蠻收緊扣，繡帶彩霞新。這一個鳳眼朝天星斗怕，那一個環睛映電月光浮。他本是英雄豪傑舊勳臣，只落得千年稱戶尉，萬古作門神。
二將軍侍立門傍，一夜天曉，更不曾見一點邪祟。是夜，太宗在宮，安寢無事。曉來宣二將軍，重重賞勞道：「朕自得疾，數日不能得睡，今夜仗二將軍威勢甚安。卿且請出安息安息，待晚間再一護衛。」二將謝恩而出。
遂此二三夜把守俱安。只是御膳減損，病轉覺重。太宗又不忍二將辛苦，又宣叔寶、敬德與杜、房諸公入宮，吩咐道：「這兩日朕雖得安，卻只難為秦、胡二將軍徹夜辛苦。朕欲召巧手丹青，傳二將軍真容，貼於門上，免得勞他。如何？」眾臣即依旨，選兩個會寫真的，著胡、秦二公依前披掛，照樣畫了，貼在門上。夜間也即無事。
如此二三日，又聽得後宰門乒乓乒乓，磚瓦亂響。曉來即宣眾臣曰：「連日前門幸喜無事，今夜後門又響，卻不又驚殺寡人也。」茂公進前奏道：「前門不安，是敬德、叔寶護衛；後門不安，該著魏徵護衛。」太宗准奏，又宣魏徵今夜把守後門。徵領旨，當夜結束整齊，提著那誅龍的寶劍，侍立在後宰門前，真個的好英雄也。他怎生打扮：
熟絹青巾抹額，錦袍玉帶垂腰。兜風氅袖采霜飄，壓賽壘荼神貌。腳踏烏靴坐折，手持利刃兇驍。圓睜兩眼四邊瞧，那個邪神敢到？
一夜通明，也無鬼魅。雖是前後門無事，只是身體漸重。
一日，太后又傳旨，召眾臣商議殯殮後事。太宗又宣徐茂公，吩咐國家大事，叮囑倣劉蜀主託孤之意。言畢，沐浴更衣，待時而已。傍閃魏徵，手扯龍衣，奏道：「陛下寬心，臣有一事，管保陛下長生。」太宗道：「病勢已入膏肓，命將危矣，如何保得？」徵云：「臣有書一封，進與陛下，捎去到陰司，付酆都判官崔珏。」太宗道：「崔珏是誰？」徵云：「崔珏乃是太上先皇帝駕前之臣，先受茲洲令，後陞禮部侍郎。在日與臣八拜為交，相知甚厚。他如今已死，現在陰司做掌生死文簿的酆都判官，夢中常與臣相會。此去若將此書付與他，他念微臣薄分，必然放陛下回來。管教魂魄還陽世，定取龍顏轉帝都。」太宗聞言，接在手中，籠入袖裡，遂瞑目而亡。那三宮六院、皇后嬪妃、侍長儲君及兩班文武，俱舉哀戴孝。又在白虎殿上，停著梓宮不題。
畢竟不知太宗如何還魂，且聽下回分解。
English
The Old Dragon King's Foolish Scheme Breaks Heaven's Law; Chancellor Wei Sends a Letter to an Underworld Official
While Guangrui served and Xuanzang practiced, two learned men lived on the bank of the Jing River outside Chang'an: a fisherman named Zhang Shao and a woodcutter named Li Ding. Scholars without degrees, they were men of the hills who knew their letters. One day, after selling firewood and carp in town, they drank together at a tavern, then took a flask apiece and walked home beside the river. “People competing for fame lose their bodies for a name,” said Zhang. “People chasing profit die for gain. To hold office is to sleep embracing a tiger; to accept royal favor is to carry a snake in one's sleeve. Better to live at ease among green hills and lovely waters, content with little.” “True,” said Li, “but your lovely waters cannot match my green hills.” “Your green hills cannot match my waters. Here is a lyric to ‘Butterflies Love Flowers’ proving it.”
“A little boat amid ten thousand miles of misty water, resting quietly beneath its lonely canopy, where songs like Xishi's rise. I wash worries from my heart, free of fame and profit, idly gathering smartweed and reeds.A few gulls on the sand make life a joy; among willow banks and reed-filled bays my wife and children laugh. I sleep peacefully when the wind and waves subside, without honor, shame, or care.”
“My green hills are better,” said Li. “I have a lyric to the same tune.”
“Pine blossoms cover the cloud-bound woods; I listen to orioles singing as sweetly as flutes. Red flowers thin and green leaves swell in warm spring, then summer comes before you know it.Autumn swiftly follows with its fragrant yellow flowers, lovely to admire. In a finger's turn severe winter arrives: through all four seasons I wander free, with no one to command me.”
“The waters give me better food,” said the fisherman, and offered a lyric to ‘Partridge Sky’:
“Clouds and water of the immortal country sustain me; my oar and boat are home. I slice fresh fish and cook green turtles, steam purple crabs and boil red shrimp.Green reed shoots and water-grass buds, water chestnuts and fox nuts; young lotus roots, old lotus seeds, tender celery leaves, arrowhead tubers, wild rice stems, and water flowers.”
“The hills feed me better,” the woodcutter replied with another ‘Partridge Sky’:
“Lofty ridges reach the sky; a thatched hut is my home. Salted chickens and geese surpass your crabs and turtles; deer, boar, hares, and venison beat your fish and shrimp.Fragrant toon leaves and young chinaberry shoots, bamboo shoots and mountain tea; ripe purple plums, red peaches, apricots, and greengages, sweet pears, tart dates, and osmanthus flowers.”
“My waters truly outshine your hills,” said Zhang. “Here is a ‘Heavenly Immortal’ lyric”:
“A little boat is home wherever it rests; a thousand misty waves hold no fear. I cast hook and net for fresh fish, tasty even without rich sauces, and share the meal with my old wife and young children.If the catch is large, I sell it in Chang'an, buy fragrant wine, and drink myself merry. My straw cloak serves as blanket beside the autumn river; I sleep and snore without care, never envying earthly wealth or rank.”
“My hills are better still,” said Li. “Another ‘Heavenly Immortal’”:
“A small thatched cottage beneath the mountain, with lovely pines, bamboo, plums, and orchids. I cross forest and ridge gathering dry wood; no one objects, and I sell it for whatever price I can get.I buy wine with my earnings and drink freely from earthen bowls. Drunk, I lie beneath the pines without trouble or fear, indifferent to the rise and fall of worldly power.”
“Work on the river is happier than work on the mountain,” Zhang said. “Here is a ‘Moon over the Western River’”:
“Thick red smartweed blooms beneath the moon; yellow reeds rustle in the wind. The Chu River runs clear and empty beneath the blue sky, its pool of stars stirred by my line.Big fish school in the net, small mandarin fish swarm to the hook. We cook our rich catch and laugh at ease upon the rivers and lakes.”
“Mountain work is happier,” Li replied with his own ‘Moon over the Western River’:
“Dead leaves and dry vines cover the path; broken boughs and ancient bamboo fill the mountain. I gather twisting vines, bind them into rope, and bundle my wood.Insects hollow elm and willow trunks, wind breaks pines and cedars. I pile up fuel against the winter cold and exchange the rest for money and wine.”
“Your hills cannot match my waters for quiet beauty,” said Zhang. “Here is a ‘River Immortal’”:
“When the tide falls, I move my little boat; late at night I put down my oar and sing. Beneath the waning moon I wear my straw cloak: even sleeping gulls are undisturbed as colored clouds open at the horizon.I lie idle among the reeds until the sun rises high. Free to arrange my days as I please, I am happier than courtiers waiting in the cold for dawn.”
“My mountain is quieter still,” said Li, offering another ‘River Immortal’:
“On autumn's high pale path I drag my ax out; in the cool evening I carry my load home. With a wildflower in my hair I part the clouds to find the path and call for the door to open beneath the moon.My wife and child greet me laughing; I lie against my grass bed and wooden pillow. They steam pears and cook millet, and new wine ripens in the jar: what quiet joy!”
“You may have food and a livelihood,” the fisherman said, “but none of my pleasures in spare hours. A poem proves it:
“Idly I watch white cranes fly through blue sky, moor my boat by the stream, and close the green gate.Leaning under the canopy, I teach my son to twist fishing line; after rowing, I help my wife spread nets to dry.A still heart is like quiet waves; at ease, one barely feels the wind.I wear green straw cloak and blue bamboo hat whenever I please, better than a courtier's purple sash.”
“My leisure is better,” said the woodcutter, offering his own poem:
“Idly I watch white clouds drift, sit alone in my thatched hut, and close the bamboo gate.With nothing to do, I teach my son to read; at times I play chess with a visitor.Gladly I sing along fragrant paths with my staff or take my zither up the green hillside.Grass shoes, hemp belt, and rough cloth coverlet: an open heart is worth more than silk.”
“Li Ding,” said Zhang, “we can amuse each other with quiet verses and need neither drums nor golden cups. Let's compose alternating lines on the lives of fisherman and woodcutter.” “Excellent,” said Li. “Begin.”
“My boat rests in green water and mist; my home stands in deep hills and open wilderness.I love the swelling spring stream beside the bridge; I cherish the dawn clouds veiling mountain caves.I cook fresh carp from Dragon Gate; I burn dry worm-eaten wood each day.Nets and hooks support my old age; pole and rope sustain me to the end.Reclining in my boat I watch wild geese fly; leaning on a grassy path I hear them call.No place for me among the quarrels of the marketplace; my tracks are rare in the sea of disputes.By the stream I hang nets to dry like brocade; on a stone I sharpen my ax's edge.Beneath the bright autumn moon I fish alone; in the still spring mountain I meet no one.When fish are plentiful, I trade for wine to drink with my wife; with spare wood I buy a jug to share with my children.I sing and pour for myself at will; I sing long and sigh into the wild wind.I call brothers and boatmen to join me; I gather old friends of the fields.We pass cups, play drinking games, guess gestures and characters, and deal cards.Shrimp and crabs bring pleasure each morning; ducks and chickens make every day a feast.My simple wife brews tea without fuss; my mountain wife prepares meals at ease.At dawn I lift my pole to stir gentle waves; at sunrise I carry wood across the broad pass.After rain I wear my straw cloak and catch living carp; before the wind I swing my ax at dead pine.Hiding from the world, we play the fool; concealing our names, we act deaf and mute.”
“I began last time,” said Zhang. “Now you start and I'll follow.”
“A free wild man plays the madman beneath wind and moon; an old fisherman holds his head high on rivers and lakes.Blessed with ease, we follow our whims; beyond quarrels, we delight in peace.At night I sleep securely in my thatched hut; beneath dark skies I cover myself with a light bamboo cloak.I befriend pines and plums without reserve; I make glad alliances with gulls and egrets.I never calculate fame or gain; the sound of war never reaches my ear.A cup of fragrant wine when I wish; three meals of wild vegetables to pass the day.Two bundles of firewood are my living; one rod, hook, and line are mine.At leisure I ask my boy to sharpen the ax; in quiet I ask my son to mend the net.In spring I delight in green willows; when warmth returns, in green reeds.In summer I escape the heat among fresh bamboo; in the sixth month I gather tender water chestnuts.At first frost chickens are fat enough to slaughter; at the Double Ninth, crabs are ripe for cooking.In winter I sleep until the sun rises; even in the coldest days the high sky does not chill me.Through eight seasonal divisions in the hills I follow my nature; through four seasons on the lake I indulge my heart.Gathering wood has the pleasure of an immortal; fishing bears no mark of worldly ambition.Wild flowers glow fragrantly outside my door; green waves lie smooth before my boat.At ease I never speak of the three highest offices; a settled nature is better than a fortified town ten li around.The walled town guards the governor's orders; the highest offices obey the emperor's summons.How rare the joy of hills and water: thanks to heaven, earth, and the gods.”
At the fork in their road, after their exchange of verse, they bowed farewell. “Watch for tigers on the mountain, Li. If one gets you, I'll have one fewer friend in the street tomorrow.” Li bristled. “A true friend would risk death for me, not curse me! If a tiger kills me, may waves overturn your boat.” “That will never happen.” “Weather and fortune change without warning. How can you be sure?” “I have a way to know.” “Your river work is dangerous and unpredictable. What way?” “On West Gate Street in Chang'an a diviner gives me a reading every day in exchange for a golden carp. He tells me precisely where to cast, and I never miss. Today he said to place a net east of the Jing River bend and cast a hook on the western bank. I'll return with a full catch, then sell it and buy wine tomorrow.” They parted.
“As you talk on the road, someone listens in the grass.” A patrolling yaksha from the Jing River heard that the diviner never missed. He rushed to the Dragon King. “Disaster! A fisherman gives a diviner a carp daily, and the diviner tells him exactly where to catch our fish. At this rate he'll empty the river and leave no creatures to serve you!” The furious Dragon King seized a sword to kill the diviner. His sons and grandsons, shrimp and crab ministers, shad counselor, mandarin-fish vice minister, and carp prime minister stopped him. “Do not act on hearsay. Clouds and rain follow you; if you appear armed in Chang'an, you'll terrify the people and invite heaven's punishment. Change into a scholar and investigate. Only then decide whether to punish anyone.”
The Dragon King put down his sword and went ashore without clouds or rain, changing into a white-robed scholar:
Imposing and graceful, tall as a gorge's peak; his steps dignified and manner disciplined. He spoke in the words of Confucius and Mencius, observed the ancient rites, wore a pale jade robe and a simple scholar's headcloth.
On West Gate Street in Chang'an he found a crowd. One voice called: “Dragon-born by year clashes with Tiger-born. The branches yin, chen, si, and hai may combine, but take care when the day offends the year!” The Dragon King knew he had found the diviner. Pushing through the crowd, he saw:
Walls hung with jewels, a room bright with brocade; incense burned in a duck-shaped burner beside a clear ceramic vase. Paintings by Wang Wei lined the walls, an image of Guiguzi hung above the seat. A Duanxi inkstone, golden-black ink, and frost-white brushes stood beside divining books of Fire-Pearl Forest and Guo Pu and the New Classic of Astrology. The master knew all six lines and eight trigrams, the workings of heaven and earth, and the ways of spirits. His board set out the branches from zi to wu, his mind held the stars. He saw past and future like reflections in a mirror and knew which households would rise and fall. His words commanded wind and rain, his writing startled gods and ghosts. His sign read: “Master Diviner Yuan Shoucheng.”
Yuan Shoucheng was uncle to Yuan Tiangang, director of astronomy at court, and was renowned throughout Chang'an. He greeted the Dragon King, seated him, and offered tea. “What would you like to know?” “Will the skies be clear or rainy?” Yuan cast his divination. “Clouds will veil the hilltops, mist the trees; rain will fall tomorrow.” “At what hour, and how much?” “Clouds will gather at the chen hour, thunder sound at si, rain fall at wu and end at wei: three feet, three inches, and forty-eight drops.” The Dragon King laughed. “If you are right in both hour and quantity, I'll pay fifty taels of silver. If either is wrong, I'll smash your sign and drive you from Chang'an for deceiving people.” Yuan accepted. “Come back after the rain.”
Back at his palace, the water creatures asked what happened. “There's a fortune-teller, a boastful beggar. He says clouds will gather at chen, thunder at si, rain at wu, and stop at wei, totaling three feet, three inches, and forty-eight drops. We wagered fifty taels against his right to practice in Chang'an.” The creatures laughed. “As rain god over eight rivers, you alone know if and when it rains. He is certain to lose.”
As they laughed, a voice rang from heaven: “Jing River Dragon King, receive an edict!” A golden-robed envoy held the Jade Emperor's decree. The Dragon King lit incense, received it, bowed, and opened it:
“Commander of eight rivers, summon thunder and lightning:Bring rain tomorrow to nourish all of Chang'an.”
The edict specified exactly the hours and amount Yuan had foretold. The Dragon King nearly fainted. “There truly is a man who knows heaven's workings! I cannot win.” The shad counselor said: “Change the hour and reduce the rain. Then his prediction will be wrong.” The Dragon King accepted his scheme.
The next day the Dragon King summoned the wind, thunder, cloud, and lightning gods above Chang'an. He waited until si to spread the clouds, sounded thunder at wu, rained at wei, and stopped at shen: one hour late at each stage. Only three feet and forty drops fell, three inches and eight drops less than ordered. He dismissed his retinue, changed into the scholar, and stormed into Yuan's shop, breaking his sign, brushes, and inkstone. Yuan did not move. The Dragon King raised a door panel to strike him. “You fraud! Your hours and amount were wrong. Leave Chang'an or I'll kill you.” Yuan looked up and laughed coldly. “I have committed no capital crime. You have. I know you are the Jing River Dragon King, not a scholar. You changed the hours and amount ordered by the Jade Emperor. On the Dragon-Execution Terrace you will face the blade.” The Dragon King dropped the panel, knelt, and begged: “I was only jesting, but my wager led me to break heaven's law. Save me or I will not let you rest after I die!” “I cannot save you, but I can tell you where to seek help. At forty-five minutes past noon tomorrow, Chancellor Wei Zheng, acting as an official of the human world, is to execute you. Beg Emperor Taizong to intercede. Wei Zheng serves him, and his favor may spare you.”
The Dragon King departed in tears as the sun went down and the moon rose. See the night:
Smoke turned the mountains purple as weary crows returned; distant travelers sought their inns. New geese rested on the ferry sands, the Milky Way appeared, and watch signals sounded above the dim lights of a lonely village. Wind stirred incense in a quiet Daoist retreat; sleepers disappeared into butterfly dreams. Moonlit flowers cast shadows on the railing, stars sparkled, water clocks sounded, and midnight deepened.
The Dragon King remained aloft until midnight, then descended to the palace gate. Emperor Taizong dreamed that he walked there beneath the moon. The Dragon King appeared as a man and knelt. “Save me, Majesty!” “Who are you?” “You are a true dragon; I am a dragon burdened with sin. I broke heaven's law, and your minister Wei Zheng must execute me. Please help.” “If Wei Zheng is to carry it out, I can save you. Go in peace.” The Dragon King bowed gratefully and left.
Taizong awoke and kept the dream in mind. At dawn he convened his ministers. See his court:
Mist veiled the phoenix towers, incense the dragon halls. Light trembled on the crimson screen, and clouds brushed the imperial banners. Ruler and ministers were united as under Yao and Shun; ceremony rivaled Han and Zhou. Attendants' lamps and palace maidens' fans shone in pairs; peacock screens and qilin halls gleamed. Voices hailed ten thousand years of rule. Three cracks of the ceremonial whip sounded, and officials bowed. Flowers blazed, music played; pearl and emerald curtains hung from golden hooks; dragon and phoenix fans framed the throne. Civil officers stood dignified, generals vigorous, ordered by rank along the imperial way and red steps. Gold seals and purple ribbons proclaimed honors, and all wished the dynasty ten thousand years.
Taizong surveyed his court. Among the civil officials stood Fang Xuanling, Du Ruhui, Xu Shiji, Xu Jingzong, and Wang Gui; among the generals Ma Sanbao, Duan Zhixuan, Yin Kaishan, Cheng Yaojin, Liu Hongji, Hu Jingde, and Qin Shubao. Only Wei Zheng was absent. “Last night,” Taizong told Xu Shiji, “the Jing River Dragon King begged me in a dream to save him from execution by Wei Zheng. I promised, yet Wei Zheng is absent. Why?” “Summon him and keep him here the entire day,” Xu advised. “Then the dragon may live.” Taizong sent an officer to fetch him.
Wei Zheng had been observing the sky when a celestial messenger arrived with a decree ordering him to execute the old Jing River Dragon King in a dream at forty-five minutes past noon. He bathed, fasted, tested his sword of wisdom, and prepared his spirit, missing court. Alarmed by the summons, he dressed and hurried to Taizong. “You are pardoned,” the Emperor said. After dismissing the other ministers, he drew Wei into a private hall and discussed affairs of state. As noon approached he called for a game of chess. The palace women set out the board, and ruler and minister played. As the Classic of the Rotten Ax-Handle says:
Chess demands careful judgment. The strongest play is at the center, the weakest on the edge, with the corners between: this is the usual principle. “Better lose a stone than lose the initiative.” Strike left while watching right; attack behind while looking ahead. Move first when following, and follow when moving first. Do not sever two groups that both live; do not join two groups already alive. Do not spread too far or pack too close. Better sacrifice stones to win than cling to them merely to survive. Rather than move without purpose, strengthen your own position. When the enemy is many and you few, secure life first; when your forces are many, extend your influence. Those who know victory do not quarrel; those who know formation do not fight. Good fighters do not lose; good losers do not fall into disorder. Begin with regular play, win with the unexpected. If your opponent strengthens a secure group, he means to invade; if he abandons a small group, he aims for a greater prize. The thoughtless player has no plan, and a rash reply leads to defeat. As the poem says, “Be wary as if standing beside a precipice.”
The poem says:
The board is earth, the stones are heaven; their colors hold yin and yang and all creation.When play reaches transformation's deepest mysteries, one smiles at the ancient immortal of the rotten ax-handle.
At forty-five minutes past noon, while the game was unfinished, Wei Zheng fell asleep against the table. “My minister is exhausted from serving the realm,” Taizong thought, and let him sleep. Soon Wei awoke and prostrated himself. “Forgive me for falling asleep before you!” “There is no offense. Let us clear the board and play anew.”
Wei picked up a stone, but shouting came from outside. Qin Shubao and Xu Maogong brought a bloody dragon's head before the throne. “Seas running shallow and rivers dry are known, but never such a sight!” “Where did you find it?” asked Taizong. “It fell from the clouds onto the crossroads south of the Thousand-Step Gallery.” Taizong looked to Wei, who bowed. “I beheaded him in my dream.” “But you never moved and had no sword!” Wei said: “My body sat before you, but my spirit rose on auspicious clouds. Heavenly soldiers held the dragon bound on the Dragon-Execution Terrace. I told him, ‘You broke heaven's law. By heaven's command I take your life.’ He folded his claws, drew in his scales, and submitted. I stepped forward and struck with my sword. His head fell through the sky.”
Taizong felt both pride and sorrow: with such a minister, his realm was secure, yet he had broken his promise to the dragon. He ordered Qin to display the head publicly and tell the people what happened, rewarded Wei, and dismissed his ministers.
That night Taizong brooded over the dragon's desperate plea. Growing weak and ill, he heard crying outside the palace at the second watch. As he drifted to sleep, the Dragon King appeared holding his bloody head. “Taizong, return my life! You promised to save me, then summoned the very man who killed me. Come with me before King Yama and answer for it!” He seized the Emperor, who could not speak and struggled until drenched in sweat.
A fragrant cloud rose in the south. Guanyin appeared and swept her willow branch. The headless dragon fled northwest, weeping. She was staying in Chang'an's earth-god shrine while seeking a pilgrim and had heard the spirit's cries. She drove him off and saved the Emperor. The dragon went to the underworld to make his complaint.
Taizong awoke crying: “A ghost! A ghost!” His queens, concubines, and attendants trembled with fear all night.
At dawn the ministers waited outside the palace, but Taizong did not appear. At last word came: “The Emperor is ill; court is canceled.” Five or seven days passed. The Empress Dowager summoned doctors. “His pulse is weak and rapid, and he speaks wildly of ghosts,” they told the waiting ministers. “There is no strength in his organs. We fear he has only seven days.”
The Dowager summoned Xu Maogong, the Protector of the Realm, and Yuchi Gong. Taizong told them: “Since I began campaigning at nineteen, I fought south and north, east and west, without seeing a ghost. Now they haunt me.” Yuchi said: “You founded an empire amid countless deaths. Why fear ghosts?” “You don't believe me. At night bricks and tiles fly outside my chamber and spirits wail. By day I can endure, but not at night.” Qin Shubao offered: “Jingde and I will guard your door tonight.” Taizong agreed.
The two generals donned armor at night and stood with golden maces and battleaxes by the palace gate. See these fine soldiers:
Golden helmets glittered above dragon-scaled armor. Bright breastplates shone through blessed clouds; lion-headed clasps fastened embroidered belts. One man's phoenix eyes could frighten stars, the other's round eyes flashed in moonlight. Heroes and honored veterans, they became guardians of gates for a thousand years and door gods through all ages.
No spirit appeared that night, and Taizong slept safely. In the morning he rewarded them. “I haven't slept since I fell ill. Rest today, then guard me again tonight.” They accepted his thanks.
They kept watch for several nights, and all was quiet, though the Emperor ate little and grew weaker. Reluctant to exhaust them, Taizong consulted his ministers. “Have artists paint Qin and Yuchi in their armor and hang their portraits on the gates.” The officials did so, and still no ghost came.
After several days, bricks and tiles began rattling at the rear gate. “The front is quiet, but now the back gate terrifies me,” said Taizong. Xu Maogong suggested Wei Zheng guard it. Wei came in full dress with the sword that had killed the dragon. What a figure he cut:
A blue silk headcloth across his brow, brocade robe and jade belt at his waist. Wind filled his cloak and sleeves, making him resemble a guardian god. In black boots he stood with a sharp sword, eyes wide, watching every direction. What wicked spirit would dare approach?
No ghosts troubled that gate either, yet the Emperor grew sicker.
The Empress Dowager summoned the ministers to discuss his funeral. Taizong charged Xu Maogong with affairs of state, as Liu Bei had once entrusted his orphan heir to a minister, then bathed and dressed to await death. Wei Zheng seized his robe. “I have something that can preserve Your Majesty's life.” “I am dying. How?” “Take this letter to Judge Cui Jue in the underworld capital of Fengdu. He served the late Emperor, first as magistrate of Zizhou and then as vice minister of rites. We were sworn brothers in life, and I still meet him in dreams. He now keeps the registers of life and death. Give him my letter, and he will surely allow you to return.” Taizong tucked the letter in his sleeve, closed his eyes, and died. His queens, concubines, heir, attendants, and ministers mourned in white, and laid his coffin in the White Tiger Hall.
How would Emperor Taizong return to life? Listen to the next chapter to find out.
Chapter 11
Traditional Chinese
第十一回 遊地府太宗還魂 進瓜果劉全續配
詩曰：
百歲光陰似水流，一生事業等浮漚。昨朝面上桃花色，今日頭邊雪片浮。白蟻陣殘方是幻，子規聲切早回頭。古來陰騭能延壽，善不求憐天自周。
卻說太宗渺渺茫茫，魂靈徑出五鳳樓前，只見那御林軍馬，請大駕出朝採獵。太宗忻然從之，縹渺而去。行了多時，人馬俱無。獨自一個，散步荒郊草野之間。正驚惶難尋道路，只見那一邊，有一人高聲大叫道：「大唐皇帝，往這裡來，往這裡來。」太宗聞言，擡頭觀看，只見那人：
頭頂烏紗，腰圍犀角。頭頂烏紗飄軟帶，腰圍犀角顯金廂。手擎牙笏凝祥靄，身著羅袍隱瑞光。腳踏一雙粉底靴，登雲促霧；懷揣一本生死簿，注定存亡。鬢髮蓬鬆飄耳上，鬍鬚飛舞繞腮旁。昔日曾為唐國相，如今掌案侍閻王。
太宗行到那邊，只見他跪拜路旁，口稱：「陛下，赦臣失誤遠迎之罪。」太宗問曰：「你是何人？因甚事前來接拜？」那人道：「微臣半月前在森羅殿上，見涇河鬼龍告陛下許救反誅之故，第一殿秦廣大王即差鬼使催請陛下，要三曹對案。臣已知之，故來此間候接。不期今日來遲，望乞恕罪，恕罪。」太宗道：「你姓甚名誰？是何官職？」那人道：「微臣存日，在陽曹侍先君駕前，為茲州令，後拜禮部侍郎，姓崔名珏。今在陰司，得受酆都掌案判官。」太宗大喜，即近前，御手忙攙道：「先生遠勞。朕駕前魏徵有書一封，正寄與先生，卻好相遇。」判官謝恩，問書在何處。太宗即向袖中取出遞與。崔珏拜接了，拆封而看。其書曰：
辱愛弟魏徵頓首書拜大都案契兄崔老先生臺下：憶昔交遊，音容如在。倏爾數載，不聞清教。常只是遇節令，設蔬品奉祭，未卜享否？又承不棄，夢中臨示，始知我兄長大人高遷。奈何陰陽兩隔，天各一方，不能面覿。今因我太宗文皇帝倏然而故，料是對案三曹，必然得與兄長相會。萬祈俯念生日交情，方便一二，放我陛下回陽，殊為愛也。容再修謝。不盡。
那判官看了書，滿心歡喜道：「魏人曹前日夢斬老龍一事，臣已早知，甚是誇獎不盡。又蒙他早晚看顧臣的子孫，今日既有書來，陛下寬心，微臣管送陛下還陽，重登玉闕。」太宗稱謝了。
二人正說間，只見那邊有一對青衣童子執幢幡、寶蓋，高叫道：「閻王有請，有請。」太宗遂與崔判官並二童子舉步前進。忽見一座城，城門上掛著一面大牌，上寫著「幽冥地府鬼門關」七個大金字。那青衣將幢幡搖動，引太宗徑入城中，順街而走。只見那街傍邊有先主李淵、先兄建成、故弟元吉，上前道：「世民來了，世民來了。」那建成、元吉就來揪打索命。太宗躲閃不及，被他扯住。幸有崔判官喚一青面獠牙鬼使，喝退了建成、元吉，太宗方得脫身而去。行不數里，見一座碧瓦樓臺，真個壯麗。但見：
飄飄萬疊彩霞堆，隱隱千條紅霧現。耿耿簷飛怪獸頭，輝輝五疊鴛鴦片。門鑽幾路赤金釘，檻設一橫白玉段。牕牖近光放曉煙，簾櫳幌亮穿紅電。樓臺高聳接青霄，廊廡平排連寶院。獸鼎香雲襲御衣，絳紗燈火明宮扇。左邊猛烈擺牛頭，右下崢嶸羅馬面。接亡送鬼轉金牌，引魄招魂垂素練。喚作陰司總會門，下方閻老森羅殿。
太宗正在外面觀看，只見那壁廂環珮叮噹，仙香奇異，外有兩對提燭，後面卻是十代閻王降階而至，是那十代閻君：秦廣王、初江王、宋帝王、仵官王、閻羅王、平等王、泰山王、都市王、卞城王、轉輪王。十王出在森羅寶殿，控背躬身，迎迓太宗。太宗謙下，不敢前行。十王道：「陛下是陽間人王，我等是陰間鬼王，分所當然，何須過讓？」太宗道：「朕得罪麾下，豈敢論陰陽人鬼之道？」遜之不已。太宗前行，徑入森羅殿上，與十王禮畢，分賓主坐定。
約有片時，秦廣王拱手而進言曰：「涇河鬼龍告陛下許救而反殺之，何也？」太宗道：「朕曾夜夢老龍求救，實是允他無事。不期他犯罪當刑，該我那人曹官魏徵處斬。朕宣魏徵在殿著棋，不知他一夢而斬。這是那人曹官出沒神機，又是那龍王犯罪當死，豈是朕之過也？」十王聞言，伏禮道：「自那龍未生之前，南斗星死簿上已註定該遭殺於人曹之手，我等早已知之。但只是他在此折辨，定要陛下來此，三曹對案。是我等將他送入輪藏，轉生去了。今又有勞陛下降臨，望乞恕我催促之罪。」言畢，命掌生死簿判官急取簿子來，看陛下陽壽天祿該有幾何。崔判官急轉司房，將天下萬國國王天祿總簿，先逐一檢閱，只見南贍部洲大唐太宗皇帝註定貞觀一十三年。崔判官吃了一驚，急取濃墨大筆，將「一」字上添了兩畫，卻將簿子呈上。十王從頭一看，見太宗名下註定三十三年，閻王驚問：「陛下登基多少年了？」太宗道：「朕即位，今一十三年了。」閻王道：「陛下寬心勿慮，還有二十年陽壽。此一來已是對案明白，請返本還陽。」太宗聞言，躬身稱謝。十閻王差崔判官、朱太尉二人，送太宗還魂。太宗出森羅殿，又起手問十王道：「朕宮中老少安否如何？」十王道：「俱安，但恐御妹壽似不永。」太宗又再拜啟謝：「朕回陽世，無物可酬謝，惟答瓜果而已。」十王喜曰：「我處頗有東瓜、西瓜，只少南瓜。」太宗道：「朕回去即送來，即送來。」從此遂相揖而別。
那太尉執一首引魂旛，在前引路。崔判官隨後保著太宗，徑出幽司。太宗舉目而看，不是舊路，問判官曰：「此路差矣？」判官道：「不差。陰司裡是這般，有去路，無來路。如今送陛下自轉輪藏出身，一則請陛下遊觀地府，一則教陛下轉托超生。」太宗只得隨他兩個引路前來。
徑行數里，忽見一座高山，陰雲垂地，黑霧迷空。太宗道：「崔先生，那廂是甚麼山？」判官道：「乃幽冥背陰山。」太宗悚懼道：「朕如何去得？」判官道：「陛下寬心，有臣等引領。」太宗戰戰兢兢，相隨二人，上得山岩，擡頭觀看，只見：
形多凸凹，勢更崎嶇。峻如蜀嶺，高似廬巖。非陽世之名山，實陰司之險地。荊棘叢叢藏鬼怪，石崖磷磷隱邪魔。耳畔不聞獸鳥噪，眼前惟見鬼妖行。陰風颯颯，黑霧漫漫。陰風颯颯，是神兵口內哨來煙；黑霧漫漫，是鬼祟暗中噴出氣。一望高低無景色，相看左右盡猖亡。那裡山也有，峰也有，嶺也有，洞也有，澗也有；只是山不生草，峰不插天，嶺不行客，洞不納雲，澗不流水。岸前皆魍魎，嶺下盡神魔，洞中收野鬼，澗底隱邪魂。山前山後，牛頭馬面亂喧呼；半掩半藏，餓鬼窮魂時對泣。催命的判官，急急忙忙傳信票；追魂的太尉，吆吆喝喝趲公文。急腳子，旋風滾滾；勾司人，黑霧紛紛。
太宗全靠著那判官保護，過了陰山。
前進又歷了許多衙門，一處處俱是悲聲振耳，惡怪驚心。太宗又道：「此是何處？」判官道：「此是陰山背後一十八層地獄。」太宗道：「是那十八層？」判官道：「你聽我說：
吊筋獄、幽枉獄、火坑獄，寂寂寥寥，煩煩惱惱，盡皆是生前作下千般業，死後通來受罪名。酆都獄、拔舌獄、剝皮獄，哭哭啼啼，悽悽慘慘，只因不忠不孝傷天理，佛口蛇心墮此門。磨捱獄、碓搗獄、車崩獄，皮開肉綻，抹嘴咨牙，乃是瞞心昧己不公道，巧語花言暗損人。寒冰獄、脫殼獄、抽腸獄，垢面蓬頭，愁眉皺眼，都是大斗小秤欺痴蠢，致使災屯累自身。油鍋獄、黑暗獄、刀山獄，戰戰兢兢，悲悲切切，皆因強暴欺良善，藏頭縮頸苦伶仃。血池獄、阿鼻獄、秤杆獄，脫皮露骨，折臂斷筋，也只為謀財害命，宰畜屠生，墮落千年難解釋，沉淪永世不翻身。一個個緊縛牢拴，繩纏索綁。差些赤髮鬼、黑臉鬼，長槍短劍；牛頭鬼、馬面鬼，鐵簡銅鎚：只打得皺眉苦面血淋淋，叫地叫天無救應。
正是：
人生卻莫把心欺，神鬼昭彰放過誰？善惡到頭終有報，只爭來早與來遲。」
太宗聽說，心中驚慘。
進前又走不多時，見一夥鬼卒各執幢幡，路傍跪下道：「橋梁使者來接。」判官喝令起去，上前引著太宗，從金橋而過。太宗又見那一邊有一座銀橋，橋上行幾個忠孝賢良之輩，公平正大之人，亦有幢幡接引；那壁廂又有一橋，寒風滾滾，血浪滔滔，號泣之聲不絕。太宗問道：「那座橋是何名色？」判官道：「陛下，那叫做奈河橋。若到陽間，切須傳記。那橋下都是些：
奔流浩浩之水，險峻窄窄之路。儼如疋練搭長江，卻似火坑浮上界。陰氣逼人寒透骨，腥風撲鼻味鑽心。波翻浪滾，往來並沒渡人船；赤腳蓬頭，出入盡皆作業鬼。橋長數里，闊只三㪥，高有百尺，深卻千重。上無扶手欄杆，下有搶人惡怪。枷杻纏身，打上奈河險路。你看那橋邊神將甚兇頑，河內孽魂真苦惱。枒杈樹上，掛的是青紅黃紫色絲衣；壁斗崖前，蹲的是毀罵公婆淫潑婦。銅蛇鐵狗任爭餐，永墮奈河無出路。」
詩曰：
時聞鬼哭與神號，血水渾波萬丈高。無數牛頭並馬面，猙獰把守奈河橋。
正說間，那幾個橋梁使者早已回去了。太宗心又驚惶，點頭暗嘆，默默悲傷。相隨著判官、太尉，早過了奈河惡水，血盆苦界。前又到枉死城，只聽哄哄人嚷，分明說：「李世民來了，李世民來了。」太宗聽叫，心驚膽戰。見一夥拖腰折臂、有足無頭的鬼魅，上前攔住；都叫道：「還我命來！還我命來！」慌得那太宗藏藏躲躲，只叫：「崔先生救我！崔先生救我！」判官道：「陛下，那些人都是那六十四處煙塵、七十二處草寇眾王子、眾頭目的鬼魂，盡是枉死的冤業，無收無管，不得超生，又無錢鈔盤纏，都是孤寒餓鬼。陛下得些錢鈔與他，我才救得哩。」太宗道：「寡人空身到此，卻那裡得有錢鈔？」判官道：「陛下，陽間有一人，金銀若干，在我這陰司裡寄放。陛下可出名立一約，小判可作保，且借他一庫，給散這些餓鬼，方得過去。」太宗問曰：「此人是誰？」判官道：「他是河南開封府人氏，姓相名良，他有十三庫金銀在此。陛下若借用過他的，到陽間還他便了。」太宗甚喜，情願出名借用。遂立了文書與判官，借他金銀一庫，著太尉盡行給散。判官復吩咐道：「這些金銀，汝等可均分用度，放你大唐爺爺過去，他的陽壽還早哩。我領了十王鈞語，送他還魂，教他到陽間做一個水陸大會，度汝等超生，再休生事。」眾鬼聞言，得了金銀，俱唯唯而退。判官令太尉搖動引魂幡，領太宗出離了枉死城中，奔上平陽大路，飄飄蕩蕩而去。
前進多時，卻來到六道輪迴之所。又見那騰雲的，身披霞帔；受籙的，腰掛金魚。僧尼道俗，走獸飛禽，魑魅魍魎，滔滔都奔走那輪迴之下，各進其道。唐王問曰：「此意何如？」判官道：「陛下明心見性，是必記了，傳與陽間人知。這喚做六道輪迴：那行善的，昇化仙道；盡忠的，超生貴道；行孝的，再生福道；公平的，還生人道；積德的，轉生富道；惡毒的，沉淪鬼道。」唐王聽說，點頭嘆曰：「
善哉真善哉，作善果無災。善心常切切，善道大開開。莫教興惡念，是必少刁乖。休言不報應，神鬼有安排。」
判官送唐王直至那超生貴道門，拜呼唐王道：「陛下啊，此間乃出頭之處，小判告回，著朱太尉再送一程。」唐王謝道：「有勞先生遠踄。」判官道：「陛下到陽間，千萬做個水陸大會，超度那無主的冤魂，切勿忘了。若是陰司裡無報怨之聲，陽世間方得享太平之慶。凡百不善之處，俱可一一改過。普諭世人為善，管教你後代綿長，江山永固。」
唐王一一准奏，辭了崔判官，隨著朱太尉，同入門來。那太尉見門裡有一匹海騮馬，鞍韂齊備，急請唐王上馬，太尉左右扶持。馬行如箭，早到了渭水河邊。只見那水面上有一對金色鯉魚，在河裡翻波跳鬥。唐王見了心喜，兜馬貪看不捨。太尉道：「陛下，趲動些，趁早趕時辰進城去也。」那唐王只管貪看，不肯前行。被太尉撮著腳，高呼道：「還不走，等甚？」撲的一聲，望那渭河推下馬去。卻就脫了陰司，徑回陽世。
卻說那唐朝駕下有徐茂公、秦叔寶、胡敬德、段志玄、馬三寶、程咬金、高士廉、李世勣、房玄齡、杜如晦、蕭瑀、傅奕、張道源、張士衡、王珪等兩班文武，俱保著那東宮太子與皇后、嬪妃、宮娥、侍長，都在那白虎殿上舉哀。一壁廂議傳哀詔，要曉諭天下，欲扶太子登基。時有魏徵在傍道：「列位且住，不可，不可。假若驚動州縣，恐生不測。且再按候一日，我主必還魂也。」下邊閃上許敬宗道：「魏丞相言之甚謬。自古云：『潑水難收，人逝不返。』你怎麼還說這等虛言，惑亂人心，是何道理？」魏徵道：「不瞞許先生說，下官自幼得授仙術，推算最明，管取陛下不死。」
正講處，只聽得棺中連聲大叫道：「渰殺我耶！渰殺我耶！」諕得個文官武將心慌，皇后嬪妃膽戰。一個個：
面如秋後黃桑葉，腰似春前嫩柳條。儲君腳軟，難扶喪杖盡哀儀；侍長魂飛，怎戴梁冠遵孝禮。嬪妃打跌，綵女欹斜。嬪妃打跌，卻如狂風吹倒敗芙蓉；綵女欹斜，好似驟雨沖歪嬌菡萏。眾臣悚懼，骨軟筋麻。戰戰兢兢，痴痴啞啞。把一座白虎殿，卻像斷梁橋；鬧喪臺，就如倒塌寺。
此時眾宮人走得精光，那個敢近靈扶柩。多虧了正直的徐茂公、理烈的魏丞相、有膽量的秦瓊、忒猛撞的敬德，上前來扶著棺材，叫道：「陛下有甚麼放不下心處，說與我等，不要弄鬼，驚駭了眷族。」魏徵道：「不是弄鬼，此乃陛下還魂也。快取器械來。」打開棺蓋，果見太宗坐在裡面，還叫：「渰死我了！是誰救撈？」茂公等上前扶起道：「陛下甦醒，莫怕，臣等都在此護駕哩。」唐王方才開眼道：「朕適才好苦：躲過陰司惡鬼難，又遭水面喪身災。」眾臣道：「陛下寬心勿懼，有甚水災來？」唐王道：「朕騎著馬，正行至渭水河邊，見雙頭魚戲。被朱太尉欺心，將朕推下馬來，跌落河中，幾乎渰死。」魏徵道：「陛下鬼氣尚未解。」急著太醫院進安神定魄湯藥，又安排粥膳。連服一二次，方才反本還原，知得人事。一計唐王死去，已三晝夜，復回陽間為君。有詩為證：
萬古江山幾變更，歷來數代敗和成。周秦漢晉多奇事，誰似唐王死復生？
當日天色已晚，眾臣請王歸寢，各各散訖。
次早，脫卻孝衣，換了綵服，一個個紅袍烏帽，一個個紫綬金章，在那朝門外等候宣召。
卻說太宗自服了安神定魄之劑，連進了數次粥湯，被眾臣扶入寢室，一夜穩睡，保養精神，直至天明方起，抖擻威儀，你看他怎生打扮：
戴一頂沖天冠，穿一領赭黃袍。繫一條藍田碧玉帶，踏一對創業無憂履。貌堂堂，賽過當朝；威烈烈，重興今日。好一個清平有道的大唐王，起死回生的李陛下。
唐王上金鑾寶殿，聚集兩班文武，山呼已畢，依品分班。只聽得傳旨道：「有事出班來奏，無事退朝。」那東廂閃過徐茂公、魏徵、王珪、杜如晦、房玄齡、袁天罡、李淳風、許敬宗等；西廂閃過殷開山、劉洪基、馬三寶、段志玄、程咬金、秦叔寶、胡敬德、薛仁貴等，一齊上前，在白玉階前俯伏啟奏道：「陛下前朝一夢，如何許久方覺？」太宗道：「日前接得魏徵書，朕覺神魂出殿，只見羽林軍請朕出獵。正行時，人馬無蹤，又見那先君父王與先兄弟爭嚷。正難解處，見一人烏帽皂袍，乃是判官崔珏，喝退先兄弟。朕將魏徵書傳遞與他。正看時，又見青衣者執幢幡，引朕入內，到森羅殿上，與十代閻王敘坐。他說那涇河龍誣告我許救轉殺之事，是朕將前言陳具一遍。他說已三曹對過案了，急命取生死文簿，檢看我的陽壽。時有崔判官傳上簿子，閻王看了，道寡人有三十三年天祿，才過得一十三年，還該我二十年陽壽，即著朱太尉、崔判官送朕回來。朕與十王作別，允了送他瓜果謝恩。自出了森羅殿，見那陰司裡不忠不孝、非禮非義、作踐五穀、明欺暗騙、大斗小秤、姦盜詐偽、淫邪欺罔之徒，受那些磨燒舂剉之苦，煎熬弔剝之刑，有千千萬萬，看之不足。又過著枉死城中，有無數的冤魂，盡都是六十四處煙塵的草寇、七十二處叛賊的魂靈，擋住了朕之來路。幸虧崔判官作保，借得河南相老兒的金銀一庫，買轉鬼魂，方得前行。崔判官教朕回陽世，千萬作一場水陸大會，超度那無主的孤魂，將此言叮嚀。分別出了那六道輪迴之下，有朱太尉請朕上馬，飛也相似，行到渭水河邊，我看見那水面上有雙頭魚戲。正歡喜處，他將我撮著腳，推下水中，朕方得還魂也。」眾臣聞此言，無不稱賀。遂此編行傳報天下，各府縣官員上表稱慶不題。
卻說太宗又傳旨赦天下罪人。又查獄中重犯。時有審官將刑部絞斬罪人，查有四百餘名呈上。太宗放赦回家，拜辭父母兄弟，託產與親戚子姪，明年今日赴曹，仍領應得之罪。眾犯謝恩而退。又出恤孤榜文。又查宮中老幼綵女共有三千人，出旨配軍。自此，內外俱善。有詩為證。詩曰：
大國唐王恩德洪，道過堯舜萬民豐。死囚四百皆離獄，怨女三千放出宮。天下多官稱上壽，朝中眾宰賀元龍。善心一念天應佑，福蔭應傳十七宗。
太宗既放宮女，出死囚已畢，又出御製榜文，遍傳天下。榜曰：
乾坤浩大，日月照鑒分明；宇宙寬洪，天地不容姦黨。使心用術，果報只在今生；善布淺求，獲福休言後世。千般巧計，不如本分為人；萬種強徒，怎似隨緣節儉。心行慈善，何須努力看經；意欲損人，空讀如來一藏！
自此時，蓋天下無一人不行善者。一壁廂又出招賢榜，招人進瓜果到陰司裡去；一壁廂將寶藏庫金銀一庫，差尉遲恭、胡敬德上河南開封府，訪相良還債。
榜張數日，有一赴命進瓜果的賢者，本是均州人，姓劉名全，家有萬貫之資。只因妻李翠蓮在門首拔金釵齋僧，劉全罵了他幾句，說他不遵婦道，擅出閨門。李氏忍氣不過，自縊而死。撇下一雙兒女年幼，晝夜悲啼。劉全又不忍見，無奈，遂捨了性命，棄了家緣，撇了兒女，情願以死進瓜，將皇榜揭了，來見唐王。王傳旨意，教他去金亭館裡，頭頂一對南瓜，袖帶黃錢，口噙藥物。
那劉全果服毒而死，一點魂靈，頂著瓜果，早到鬼門關上。把門的鬼使喝道：「你是甚人，敢來此處？」劉全道：「我奉大唐太宗皇帝欽差，特進瓜果與十代閻王受用的。」那鬼使欣然接引。劉全徑至森羅寶殿，見了閻王，將瓜果進上道：「奉唐王旨意，遠進瓜果，以謝十王寬宥之恩。」閻王大喜道：「好一個有信有德的太宗皇帝！」遂此收了瓜果。便問那進瓜的人姓名，那方人氏。劉全道：「小人是均州城民籍。姓劉名全。因妻李氏縊死，撇下兒女，無人看管，小人情願捨家棄子，捐軀報國，特與我王進貢瓜果，謝眾大王厚恩。」十王聞言，即命查勘劉全妻李氏。那鬼使速取來在森羅殿下，與劉全夫妻相會。訴罷前言，回謝十王恩宥。那閻王卻檢生死簿子看時，他夫妻們都有登仙之壽，急差鬼使送回。鬼使啟上道：「李翠蓮歸陰日久，屍首無存，魂將何附？」閻王道：「唐御妹李玉英今該促死，你可借他屍首，教他還魂去也。」那鬼使領命，即將劉全夫妻二人還魂，同出陰司而去。
畢竟不知夫妻二人如何還魂，且聽下回分解。
English
The Tang Emperor Tours the Dark Underworld and Returns to Life; Liu Quan Presents Melons and Fruit and Is Rejoined in Marriage
The poem says:
A hundred years of our time flow past like running water; the deeds of a lifetime are no more than floating foam.Yesterday morning the face wore the color of peach blossom; today the temples are adrift with snow.Only when the game breaks up do you see that it was illusion; when the cuckoo cries its urgent note, turn back soon.Since ancient times, quiet hidden virtue has lengthened life; goodness that begs no pity—Heaven itself provides.
Now Taizong, dim and bewildered, felt his soul slip straight out from before the Tower of the Five Phoenixes, and there he saw the horsemen of the imperial guard inviting the imperial carriage out of court to go hunting. Taizong gladly went along, and away they rode into the haze. They had traveled a long while when men and horses alike vanished, and he found himself quite alone, wandering the wild outskirts among grass and scrub. Just as he stood startled, unable to find the road, he saw someone off to one side crying out at the top of his voice: “Emperor of the Great Tang, come this way, come this way!” Taizong heard the words, raised his head, and looked, and this is what he saw:
On his head a black gauze cap; around his waist a rhinoceros-horn belt. The black gauze cap floated with soft streamers; the rhinoceros horn at his waist gleamed with gold inlay. In his hand an ivory tablet gathered the auspicious haze; over his body a silk robe hid an auspicious light. On his feet a pair of white-soled boots that trod the clouds and pressed the fog; against his breast a ledger of life and death that fixed survival and doom. His temple hair, bushy and loose, drifted over his ears; his whiskers flew and curled about his jaws. In days past he served as a minister of the Tang state; today he keeps the records and attends King Yama.
Taizong walked over to him, and the man knelt by the roadside, saying: “Your Majesty, forgive your servant his fault in failing to come so far to welcome you.” Taizong asked: “Who are you? What business brings you here to greet me?” The man said: “Half a month ago your humble servant stood in the Senluo Hall when the ghost dragon of the Jing River brought suit against Your Majesty for promising him rescue and then having him executed. King Qin'guang of the First Hall at once sent ghost messengers to call Your Majesty down, so that the three courts might hear the case together. Your servant knew of it, and so came out here to wait for you. Unhappily he is late today; he begs forgiveness, begs forgiveness.” “What is your name?” said Taizong. “What office do you hold?” The man said: “While he lived, your servant attended the late sovereign in the world of light, as magistrate of Zi Prefecture, and afterward was appointed vice minister of Rites. His surname is Cui and his given name Jue. Now in the dark courts he has received the post of records judge at Fengdu.” Taizong was overjoyed, hurried close, and helped him up with his own imperial hand: “Sir, you have come a long way on my account. My minister Wei Zheng has a letter he wished delivered into your hands—and here we meet, most fortunately.” The judge thanked him for the honor and asked where the letter was. Taizong drew it from his sleeve and handed it over. Cui Jue bowed, received it, broke the seal, and read. The letter said:
“Your loving younger brother Wei Zheng bows his head to the ground and writes to Elder Brother Cui, chief judge of the great court, at his lofty seat: I remember our days of friendship; the very sound of you seems still before me. In a flash the years have gone by, and I have not heard your pure instruction. Constantly, when the festivals come round, I have set out vegetarian offerings in sacrifice, though I cannot tell whether you received them. And you have not disdained me: you came in a dream to make yourself known, and so I learned that you, elder brother, had been promoted high. But yin and yang are sundered, each of us at a far end of the sky, and we cannot meet face to face. Now that my sovereign Taizong the Cultured has suddenly passed away, I reckon it must be for a hearing before the three courts, and he is certain to meet you there. I beg you, remember the friendship of a lifetime and grant one small convenience: let my sovereign return to the world of light. That would be kindness indeed. Allow me to send proper thanks another day. Paper cannot hold it all.”
When the judge had read the letter, his heart filled with joy. “That affair the other day, when Master Wei, officer of the living, beheaded the old dragon in his dream—your servant has long known of it and can never praise it enough. And Master Wei has been pleased to look after my children and grandchildren morning and evening. Now that this letter has come, let Your Majesty set his mind at ease: your servant will answer for it that you return to the sunlit world and climb again to the jade palace.” Taizong thanked him.
While the two were speaking, they saw a pair of boys in green robes come toward them bearing streamers and jeweled canopies, calling out loudly: “The King of Yama requests your presence, requests your presence.” Taizong then moved forward with Judge Cui and the two boys. Suddenly a city wall rose before them, and over its gate hung a great tablet bearing seven large golden characters: GHOST GATE PASS OF THE DARK UNDERWORLD. The green-robed boys waved their streamers and led Taizong straight in through the gate and along the street. Beside the street he saw his late sovereign father Li Yuan, his elder brother Jiancheng, and his younger brother Yuanji, who came pressing forward, crying: “Shimin is here! Shimin is here!” Jiancheng and Yuanji rushed at him to seize him and demand their lives of him. Taizong could not dodge in time; they had him by the clothes. Fortunately Judge Cui called up a green-faced, tusked ghost bailiff, who shouted them off, and so Taizong broke free and went on his way. He had not gone many li when a tower of green-tiled roofs came into view, truly magnificent. Here is how it looked:
Fluttering, ten thousand folds of rainbow cloud lie heaped;dimly, a thousand ribbons of red mist appear.Bright flare the flying eaves with monstrous beast-heads;glossy shine the roofs in five tiers of mandarin-duck tiles.The gates are studded with rows of red-gold nails;the threshold is laid with a single slab of white jade.Windows facing the light breathe out the smoke of dawn;swaying curtains glow, shot through with red lightning.Towers climb to meet the blue empyrean;corridors run level, rank on rank, joining the jeweled courts.From beast-shaped censers clouds of incense drift against the imperial robes;crimson-gauze lamps blaze bright beside the palace fans.On the left, ferocious, the Ox-Head guards are drawn up;on the right, looming grim, the Horse-Face ranks.Golden tallies turn to receive the dead and send the ghosts on;white silk streamers hang to summon souls and lead the shades.Men call it the great gate where the dark courts assemble—the Senluo Hall of old King Yama here below.
Taizong was still standing outside looking when he heard the tinkling of jade pendants and a strange immortal fragrance, and from within came first two pairs of torchbearers, and behind them the ten kings of the underworld, descending the steps. These were the ten kings: King Qin'guang, King Chujiang, King Songdi, King Wuguan, King Yama, King Pingdeng, King Taishan, King Dushi, King Biancheng, King Zhuanlun. They came out into the Senluo treasure hall, bowed with clasped hands, and welcomed Taizong. Taizong, in his humility, would not go first. The ten kings said: “Your Majesty is a king of men in the world of light; we are ghost kings of the world of dark. It is only proper; why these excessive courtesies?” Taizong said: “I have offended your lordships' court; how dare I speak of the ways of light and dark, of men and ghosts?” And he yielded again and again. Taizong then went first, straight up into the Senluo Hall, and when the courtesies had been exchanged with the ten kings they took their seats as host and guest.
After a moment King Qin'guang came forward with clasped hands and said: “The ghost dragon of the Jing River has charged Your Majesty with promising him rescue and then killing him instead. How do you answer?” Taizong said: “I dreamed at night that the old dragon begged me for rescue, and I truly did promise him he would come to no harm. Who could have known that he had committed a crime meriting the axe, and that the sentence fell to my officer of the living, Wei Zheng, to carry out? I summoned Wei Zheng to play chess with me in the hall, never knowing that he would behead the dragon in a dream. That was the officer of the living working his uncanny powers—and the Dragon King had committed a crime worthy of death. How can it be my fault?” Hearing this, the ten kings bowed in apology. “Before that dragon was ever born,” they said, “his death was already written on the register of the Star of the Southern Dipper: he was fated to die at the hand of an officer of the living. We knew it long ago. But he wrangled here before us and insisted that Your Majesty be brought down so the three courts could hear the case together. So we sent him into the Wheel of Rebirth, and he has gone off to his new life. Now we have troubled Your Majesty to come all this way; we beg you to forgive the urgency of our summons.” When they had finished, they ordered the judge who keeps the register of life and death to fetch it at once, to see how many years of natural life and heavenly allotment remained to His Majesty. Judge Cui hurried to the records room, took up the master register of the heavenly allotments of all the kings of all the lands under heaven, and examined it entry by entry. There he found: “Taizong, Emperor of the Great Tang of the southern continent of Jambudvipa: allotted thirteen years of the Zhenguan era.” Judge Cui gave a start, snatched up a brush heavy with ink, added two strokes to the character “one,” and presented the register. The ten kings read it through from the top and found under Taizong's name an allotment of thirty-three years. “How many years has Your Majesty reigned?” they asked in astonishment. “Thirteen years now since I came to the throne,” said Taizong. “Then set your mind at ease and do not worry,” said the king. “You have twenty more years of life in the world of light. With this the case is fully heard; we ask you to return the way you came, back to life.” Taizong bowed low in thanks. The ten kings ordered Judge Cui and Commandant Zhu to see Taizong's soul home. As he left the Senluo Hall, Taizong raised his hands in farewell and asked the ten kings: “Are the old and young of my palace well?” “They are all well,” said the kings, “only we fear your younger sister's span of years may not be a long one.” Taizong bowed again and said: “When I return to the world of light I shall have nothing to send in thanks but melons and fruit.” The ten kings were pleased. “We have plenty of winter melons and watermelons here,” they said; “it is only pumpkins we lack.” “When I return I shall send them—I shall send them,” said Taizong. And so they bowed to one another and parted.
The commandant went ahead carrying the soul-guiding banner, and Judge Cui followed close behind, guarding Taizong, until they came straight out of the dark offices. Taizong lifted his eyes: this was not the road by which he had come. “This is the wrong way,” he said to the judge. “It is not wrong,” said the judge. “So it is in the dark courts: there is a road out, but no road back. Now we shall escort Your Majesty out by way of the Wheel of Rebirth—partly to let you tour the underworld, and partly so that you may be born up into a better life.” Taizong could only follow the two of them as they led the way.
They had gone several li when a great mountain rose before them, dark clouds hanging to the ground and black fog blotting the sky. “Master Cui,” said Taizong, “what mountain is that over there?” “That is Shadowside Mountain of the dark realm,” said the judge. Taizong shuddered. “How can I go up it?” “Set your mind at ease, Your Majesty,” said the judge. “Your servants will lead you.” Trembling and quaking, Taizong followed the two men up the rocky slopes. He raised his eyes and looked, and this is what he saw:
Jutting and hollow its forms; jagged and broken its aspect.Steep as the ranges of Shu; high as the crags of Lu.No famous mountain of the world of the sun, but truly a perilous ground of the dark courts.In thickets of thorns, clump upon clump, demon-fiends lie hid; in gray-glinting crags twisted goblins lurk.No cry of bird or beast comes to the ear; before the eyes only ghosts and monsters pass.The dark wind whistles, the black fog rolls;the dark wind whistles—it is the smoke whistled out by the mouths of spirit soldiers;the black fog rolls—it is the breath spewed in secret by goblin fiends.Look high and low: no scenery anywhere; look left and right: nothing but raging dead.There are mountains there, and peaks, and ridges, and caves, and ravines—only the mountains grow no grass, the peaks never reach the sky, the ridges carry no traveler, the caves admit no cloud, the ravines send down no water.Along the banks crowd sprite-demons; beneath the ridges swarm spirit monsters; in the caves wild ghosts are penned; at the bottoms of the ravines evil souls lie hidden.Before the mountain and behind it, Ox-Head and Horse-Face howl in clamor;half hidden, half in view, hungry ghosts and forlorn souls weep in pairs.The judges who hurry souls onward bustle to and fro with their summons;the commandants who hunt souls down roar and bawl as they speed their warrants.The swift-footed runners come whirling like a dust storm;the arrest men arrive wrapped in seething black fog.
With the judge's protection bearing him up the whole way, Taizong passed over the Mountain of Shadow.
Farther on they passed office after office of the dead, each one ringing with cries of grief, each one full of horrors to chill the heart. “What is this place?” Taizong asked again. “Behind the Mountain of Shadow lie the eighteen levels of hell,” said the judge. “And what are those eighteen levels?” said Taizong. “Listen,” said the judge, “and I will tell you:
The hell of the Hung Tendons, the hell of Dark Injustice, the hell of the Fire Pit: silent and desolate, vexed and troubled—all who in life did the thousand kinds of evil deeds come after death to suffer these sentences. The Fengdu hell, the Tongue-Plucking hell, the Skin-Flaying hell: weeping and wailing, piteous and forlorn—only because they were disloyal, unfilial, and offended against Heaven's reason, Buddhas' mouths with serpents' hearts, have they fallen through this gate. The Millstone hell, the Pestle-Pounding hell, the Cart-Crushing hell: skin split and flesh torn, mouths twisted, teeth ground together—these are the ones who cheated their own hearts and knew no fairness, who hurt others in the dark with clever words and painted speech. The Ice hell, the Sloughed-Skin hell, the Torn-Gut hell: fouled faces and tangled hair, brows knotted, eyes screwed tight—all who used big measures and small scales to cheat the simple, and so piled calamity upon their own heads. The Boiling Oil hell, the Darkness hell, the Mountain of Knives hell: trembling and quaking, sorrowing and wretched—all because the violent bullied the good and kind, and now, heads tucked low and necks drawn in, they suffer alone. The Pool of Blood hell, the Avici hell, the Scale-Beam hell: skin stripped and bones bared, arms broken, sinews snapped—all for plotting gain at the cost of lives, for slaughtering beasts and butchering living things; fallen a thousand years with no release, sunk for ten thousand generations with no turning over. One and all they are bound fast and shackled, wound in ropes and lashed with cords. Red-haired ghosts and black-faced ghosts stand by with long spears and short swords; Ox-Head ghosts and Horse-Face ghosts hold iron maces and copper hammers, and they beat until brows are knotted and faces run with blood, until the wretches cry to earth and heaven with no one to save them.
Just as the saying goes:
In this life, never set out to deceive;the gods and ghosts see all plainly—whom have they ever let pass?Good and evil, in the end, meet their reward;the only difference is whether it comes early or comes late.”
At these words a dread sorrow seized Taizong's heart.
Going forward again, before long they met a band of ghost soldiers, each one holding streamers, kneeling by the road and calling: “The Bridge Envoys are here to receive you.” The judge ordered them to rise, came forward, and led Taizong across a bridge of gold. On the far side Taizong saw a bridge of silver, over which walked the loyal and the filial, the worthy and the good, the fair and the upright, also escorted under banners; and beyond them yet another bridge, with the cold wind tumbling over it and waves of blood surging, and the sound of wailing without end. “What is that bridge called?” Taizong asked. “Your Majesty,” said the judge, “that is the Naihe Bridge. If you reach the world of light, be sure to remember it and tell of it. And beneath that bridge are such as these:
Water that races and floods; a road that is perilous and narrow.Stretched like a bolt of white silk across the long river, yet like a fiery pit floated up to the world above.The dank cold strikes through to the bones; the reeking wind darts into the nose and claws at the heart.Waves tumble and rollers surge, and never a ferry crosses with the living;barefoot and tangle-haired, all who come and go are sin-working ghosts.The bridge runs several li long, is barely three spans wide, stands a hundred feet high, and drops a thousand fathoms down.No rail or balustrade above; man-eating fiends below.With cangues and manacles wound about their bodies, the damned are driven up onto the perilous way of Naihe.See how fierce and savage the guardian spirits at the bridgehead, and how bitter the plight of the guilty souls in the river:from the tines of the gnarled trees hang robes of silk, blue and red and yellow and violet;crouched beneath the beetling cliff squat the wanton hags who cursed a husband's parents.Copper snakes and iron dogs feast on them at will—fallen forever to Naihe, with no way out.”
The poem says:
Now and then the crying of ghosts and the howling of spirits; the bloody waters surge ten thousand feet high.Countless Ox-Heads and Horse-Faces, hideous and grim, keep watch along the Naihe Bridge.
While they spoke, the bridge envoys had already gone back. Taizong's heart pounded with fresh dread; he nodded and sighed in silence, grieving within. Following the judge and the commandant, he crossed the savage waters of Naihe and the bitter realm of the pool of blood, and came to the City of Wrongful Death. From within came a hubbub of voices crying plainly: “Li Shimin is here! Li Shimin is here!” Taizong heard the shouting and his heart quailed and his gall trembled. A crowd of revenants with wrenched waists and broken arms, some with feet and no heads, came and blocked his way, all crying: “Give me back my life! Give me back my life!” Panic-stricken, Taizong dodged and hid, crying only: “Master Cui, save me! Master Cui, save me!” The judge said: “Your Majesty, those are the ghosts of the princes and chieftains of the sixty-four places of war-smoke and the seventy-two dens of bandits—all wrongfully slain, all owing to old grievances. No one gathers them in, no one governs them; they cannot be reborn, and they have no money for the road: penniless, starving ghosts, every one. If Your Majesty will give them some money, then I can save you.” “I have come here empty-handed,” said Taizong. “Where would I find money?” The judge said: “There is a man in the world of light, Your Majesty, who has silver and gold deposited here in the dark courts. Let Your Majesty write out a note of loan in your own name—your humble judge will stand surety—and borrow one vault of his treasure to deal out to these hungry ghosts; then we can get past.” “Who is this man?” Taizong asked. “A man of Kaifeng prefecture in Henan, by name Xiang Liang,” said the judge. “He has thirteen vaults of silver and gold deposited here. If Your Majesty borrows from him, repay him when you are back in the world of light.” Taizong gladly agreed to borrow in his own name. He made out the note and gave it to the judge, borrowed one vault of the treasure, and ordered the commandant to deal it all out. The judge then called to the ghosts: “Share this silver and gold equally among yourselves for your needs, and let your lord of the Great Tang pass—his years of life are not yet run. I carry the commands of the ten kings and am to see his soul home. He is to hold a Grand Mass of Land and Water in the world of light and pray you all into better births. Make no more trouble.” The ghosts took the silver and gold, murmured their assent, and fell back. The judge ordered the commandant to wave the soul-guiding banner and led Taizong out of the City of Wrongful Death onto the great open road, and away they drifted, swaying like shadows.
After a long advance they came to the place of the Six Paths of Rebirth. There they saw the cloud-riders in cloud-patterned capes; those receiving registers with golden fish at their belts; monks and nuns, Daoists and laymen, beasts that walk and birds that fly, and goblins and sprites of every kind, all streaming headlong beneath the Wheel of Rebirth, each entering his own path. The Tang sovereign asked what it meant. The judge said: “Your Majesty, keep your heart clear and your nature seen, and be sure to remember this and tell it to the people of the world of light. This is called the Six Paths of Rebirth: those who did good rise into the path of the immortals; those who were loyal pass into the honored path; those who were filial are born again into the path of blessing; those who were fair live again in the path of men; those who heaped up virtue turn into the path of wealth; and the wicked and venomous sink into the path of ghosts.” The Tang sovereign heard, nodded, and sighed:
“Good, yes, and good indeed! Do good, and truly no disaster comes.The good heart beats constant and earnest; the good road lies wide and open.Let no evil purpose rise in you, and crookedness will keep away.Never say that deeds go unanswered: the gods and ghosts have all things set in order.”
The judge escorted the Tang sovereign right to the gate of the honored path of rebirth, then bowed and called out: “Your Majesty, this is the place where you come out into the light. Your humble judge must take his leave; Commandant Zhu will see you a stage farther.” The Tang sovereign thanked him: “You have put yourself to much trouble over a long road, sir.” The judge said: “When Your Majesty is back in the world of light, be sure above all to hold the Grand Mass of Land and Water and pray across the masterless souls of the wronged dead. Never forget it. When there is no sound of grudge in the dark courts, then the world of light may enjoy the blessings of peace. Whatever is amiss can be set right, point by point. Proclaim everywhere that men should do good, and I promise you your line will run long and your rivers and mountains stand firm forever.”
The Tang sovereign assented to every word, bade farewell to Judge Cui, and went in through the gate with Commandant Zhu. Within the gate the commandant saw a sea-black horse standing saddled and bridled; he begged the Tang sovereign hastily to mount, holding the stirrup on either side. The horse flew like an arrow, and soon they reached the banks of the Wei River. There on the water were a pair of golden carp, tumbling in the waves and leaping at each other. The Tang sovereign's heart delighted in the sight; he reined in the horse and gazed, unwilling to leave. The commandant said: “Your Majesty, bestir yourself—make good time, and get into the city while the hour holds.” Still the Tang sovereign gazed on and would not go forward, until the commandant, taking him by the foot, cried aloud: “Will you not go? What are you waiting for?”—and with a slap sent horse and rider plunging down into the Wei. And with that he left the dark courts behind and came straight back to the world of the living.
Now in the court of the Tang there stood in waiting Xu Maogong, Qin Shubao, Hu Jingde, Duan Zhixuan, Ma Sanbao, Cheng Yaojin, Gao Shilian, Li Shiji, Fang Xuanling, Du Ruhui, Xiao Yu, Fu Yi, Zhang Daoyuan, Zhang Shiheng, Wang Gui, and the rest—two ranks of civil and military officials—all keeping vigil with the heir apparent of the Eastern Palace and with the empress, the consorts, the palace maids, and the attendants, wailing before the White Tiger Hall. On one side they were drafting the edict of mourning to proclaim throughout the realm and enthrone the heir apparent. Wei Zheng stood by and said: “Gentlemen, wait. No, no. If we alarm the prefectures and counties, who knows what may befall. Let us wait one day more: our sovereign will surely come back to life.” Xu Jingzong stepped out from below and said: “Prime Minister Wei, your words are absurd. The old saying goes: 'Spilt water cannot be gathered up; the departed do not return.' How can you talk such empty talk and confound the hearts of men? What sense is in it?” Wei Zheng said: “I will not hide it from you, Master Xu: from my youth I received arts of the immortals, and my reckonings are clearest of any man's. I will answer for it that the emperor will not die.”
Even as they spoke, a great shout came from within the coffin: “I am drowning! I am drowning!” The shock made the civil officials' and generals' hearts leap and set the empress and consorts trembling. Every one of them:
Faces the color of yellow mulberry leaves after autumn; waists like young willow wands before spring.The heir's legs went soft beneath him; how could he lean on the mourning staff and keep the rites of grief?The attendants' souls flew from them; how could they wear the mourning cap and follow the ritual of sorrow?The consorts toppled over; the palace maids swayed and listed.The consorts toppled over, like hibiscus beaten flat by a wild gale;the palace maids swayed and listed, like tender lotus buds knocked askew by a driving rain.The ministers stood stricken, bones gone soft, sinews slack,trembling and quaking, witless and dumb,until the whole White Tiger Hall was like a bridge with a broken beam,and the mourning bier a temple collapsed.
By this time the palace people had bolted clean away, and not one dared come near the coffin. Thanks be to upright Xu Maogong, to fiery Prime Minister Wei, to gallant Qin Qiong, and to headlong fierce Jingde, who stepped forward and steadied the coffin, calling out: “Your Majesty, is there anything on your mind you cannot let go of? Tell us. Do not play ghost tricks and frighten your family.” Wei Zheng said: “No ghost trick is this—it is His Majesty coming back to life. Quickly, fetch tools.” They pried open the coffin lid, and there indeed sat Taizong within, still crying: “I nearly drowned! Who pulled me out?” Xu Maogong and the others stepped forward and raised him up: “Your Majesty is awake. Fear nothing—your ministers are all here to guard you.” Only then did the Tang sovereign open his eyes. “What agony I have just been through,” he said: “I had hardly escaped the fiends of the dark courts when I met with death by water.” “Your Majesty, calm your heart and fear nothing,” said the ministers. “What flood could reach you here?” The Tang sovereign said: “I was riding along and had just come to the banks of the Wei when I saw a pair of fish at play. That treacherous Commandant Zhu shoved me off my horse, and I fell into the river and nearly drowned.” “The ghost-air has not yet left Your Majesty,” said Wei Zheng, and he urgently ordered the imperial medical office to serve a potion to calm the spirit and settle the soul, and had gruel prepared as well. After one or two doses the emperor came back to himself and knew the world about him. Count it: from the Tang sovereign's death to his return to the world of light, three days and nights had passed, and he was sovereign again. There is a poem to prove it:
Through ten thousand ages rivers and mountains have changed many a time; age after age has known defeat and triumph.Zhou, Qin, Han, and Jin had many marvels—but who ever died and lived again like the sovereign of the Tang?
It was already dusk that day, and the ministers begged the sovereign to retire to his chamber; then all dispersed.
Early the next morning they doffed their mourning garb and put on robes of state—these in crimson gowns and black caps, those in purple cords and golden seals—and waited outside the palace gate for the summons.
Taizong, having taken the potion that calms the spirit and settles the soul and eaten gruel and broth several times over, had been helped by his ministers into his chamber, where he slept soundly all night and nursed his strength, rising only at daybreak. Then he braced his dignity—and see how he was dressed:
On his head a sky-piercing crown; over his body an ocher-yellow robe;around his waist a belt of blue jade from Lantian; on his feet a pair of empire-founding, carefree shoes.Majestic his bearing, surpassing all the court; blazing his might, to restore the dynasty this very day.A fine sovereign of the Great Tang, tranquil and possessed of the Way—Emperor Li, who died and came back to life!
The Tang sovereign ascended the Golden Bell Hall and assembled the two ranks of civil and military officials. When the mountain call of homage had been made, they took their places by rank. Then came the proclamation: “Let those with business come forward and report; let the rest withdraw.” From the eastern side stepped out Xu Maogong, Wei Zheng, Wang Gui, Du Ruhui, Fang Xuanling, Yuan Tiangang, Li Chunfeng, Xu Jingzong, and the rest; from the western side Yin Kaishan, Liu Hongji, Ma Sanbao, Duan Zhixuan, Cheng Yaojin, Qin Shubao, Hu Jingde, Xue Rengui, and the rest. Together they came forward and bowed low before the white jade steps: “Your Majesty, that dream of yours the other day—why were you so long in waking from it?” Taizong said: “The other day, after I took Wei Zheng's letter, I felt my spirit leave the hall, and I saw the guard of the plumes asking me out to hunt. I had hardly set out when men and horses vanished, and there were my late father and my late brothers wrangling and crying out. While I was caught between them a man came up in black cap and black robe—Judge Cui Jue—who shouted my brothers off. I passed him Wei Zheng's letter, and while he read it, attendants in green with streamers came and led me in to the Senluo Hall, where the ten kings of the ten generations sat with me. They said the dragon of the Jing River had falsely charged me with promising rescue and then killing him, so I laid the whole story out from the beginning. They said the three courts had already heard the case together and hastily ordered the register of life and death brought to check my years of life. Judge Cui presented the register; the kings looked at it and said my heavenly allotment was thirty-three years, that I had lived only thirteen, and that I still had twenty years of life—and then ordered Commandant Zhu and Judge Cui to escort me home. I took leave of the ten kings, promising to send them melons and fruit in thanks. After I left the Senluo Hall I saw how, in the dark courts, the disloyal and the unfilial, the graceless and the unjust, those who squandered the five grains, who cheated and deceived in open and in secret, who ground men down with false measures, who whored and stole and lied and beguiled, were suffering the torments of grinding, burning, pounding, and filing, the agonies of boiling and flaying—thousands upon thousands, more than the eye could take in. And beyond, in the City of Wrongful Death, were numberless wronged souls—all of them the spirits of the bandits of the sixty-four places of war-smoke and the seventy-two dens of rebels—barring my way. Thanks to Judge Cui's surety I borrowed a vault of silver and gold from old Xiang of Henan and bought the ghosts off, and so could go forward. Judge Cui charged me, when I came back to the world of light, on no account to fail to hold a Grand Mass of Land and Water and pray across the masterless lonely souls—these were his earnest, repeated words. Then we parted, out from under the Wheel of the Six Paths, and Commandant Zhu asked me to mount, and we flew like the wind to the banks of the Wei. There I saw a pair of fish playing on the water, and just as I delighted in them he took me by the foot and pushed me into the water—and so I came back to life.” When the ministers heard this, there was none who did not congratulate him. The story was written up and proclaimed through the realm, and the officials of every prefecture and county sent up memorials of felicitation—but no more of that.
Taizong then issued an edict of amnesty for the convicts of the realm and ordered a review of the grave cases in the prisons. The reviewing officials brought up the names of more than four hundred prisoners of the Ministry of Justice condemned to the rope or the blade. Taizong pardoned them and sent them home, charging them to bow farewell to their fathers, mothers, brothers, and kin, to entrust their property to relatives and nephews, and to present themselves at the courts one year from that very day to receive the penalties they had earned. The convicts thanked him for the grace and withdrew. He then issued the proclamation of relief for orphans, and, reviewing the palace registers, found three thousand palace women, old and young, and decreed that they be matched and sent out. From that time on, all was well within and without. There is a poem to prove it. The poem says:
Great is the grace of the Tang sovereign; his Way passes Yao and Shun, and ten thousand folk have plenty.Four hundred men condemned to death have left the prisons; three thousand yearning maidens are let out of the palace.Officials through the realm wish him length of days; the grandees of court hail the sovereign dragon.One thought of goodness, and Heaven must shield him; his blessing should extend through seventeen generations.
When he had released the palace women and freed the condemned, Taizong next issued a placard in his own hand and had it spread through the realm. It read:
Heaven and earth are vast, and sun and moon shine on all things plainly; the universe is wide, yet Heaven and earth will not abide a treacherous clique.Scheme and contrive with all your cunning: the reckoning falls in this very life.Give little goodness and ask much fortune, and do not say the harvest lies in a world to come.A thousand clever contrivances are worth less than being an honest soul; ten thousand kinds of strongarm men cannot match going with the flow and living frugally.When the heart acts with charity, what need to strain at reading the sutras?When the mind intends harm to others, in vain have you read the whole canon of the Tathagata!
From that time on there was hardly a soul in the realm who did not do good. On one hand he posted a placard calling for worthies, offering that a man carry melons and fruit down into the dark courts; on the other he took one vault of silver and gold from the storehouse of royal treasure and sent Yuchi Gong and Hu Jingde to Kaifeng prefecture in Henan to seek out Xiang Liang and repay the debt.
Some days after the placard went up, a worthy man came forward to answer it and carry the melons and fruit. He was a native of Junzhou, by name Liu Quan, and his household possessed ten thousand strings of cash. It had all come about because his wife, Li Cuilian, had pulled a gold hairpin from her head at the gate to give to a monk on his alms round, and Liu Quan had roundly cursed her for it, saying she did not keep a wife's propriety, wandering out of the women's quarters. Li could not swallow her anger, and hanged herself, leaving a pair of children still young, who wept for her day and night. Liu Quan could not bear the sight of them; so in the end he gave up his life, abandoned his household, left his son and daughter, and offered to die so that the melons might be carried. He tore down the royal placard and came to see the Tang sovereign. The sovereign gave the order that he go to the Golden Pavilion hostelry, balance a pair of pumpkins on his head, carry yellow paper money in his sleeve, and hold the drug in his mouth.
Liu Quan took the drug and died, and his one spot of a soul, pumpkins and all, soon stood at Ghost Gate Pass. The gate-keeping demon bawled: “Who are you, to come to this place?” Liu Quan said: “I am sent under the seal of Taizong, Emperor of the Great Tang, to present melons and fruit for the pleasure of the ten kings of the underworld.” The demon gladly brought him in. Liu Quan went straight to the Senluo treasure hall, came before the kings, and presented the melons and fruit: “By command of the Tang sovereign I have brought melons and fruit from afar, to thank the ten kings for the grace of their pardon.” The kings were overjoyed. “What a sovereign of good faith and virtue is this Emperor Taizong!” they said, and accepted the offering. Then they asked the melon-bearer his name and his native place. Liu Quan said: “I am a registered householder of Junzhou city. My surname is Liu and my given name Quan. Because my wife Li hanged herself and left our children with no one to care for them, I was glad to give up my home and part from my children, to lay down this body in my sovereign's service and bring in tribute melons and fruit, to thank the great kings for their kindness.” The ten kings heard him and ordered inquiry made after Liu Quan's wife Li. The demon runners quickly fetched her to the foot of the Senluo Hall, and husband and wife met again; they told over their story and returned thanks to the ten kings for their grace and pardon. The kings then looked into the register of life and death and found that husband and wife both had lifespans to reach immortality, and hurriedly sent demon runners to escort them back. The runners reported: “Li Cuilian has been long in the dark land, and her body is gone; to what shall her soul attach itself?” The king said: “The Tang emperor's younger sister Li Yuying is due to die any day now. Go, borrow her body, and let the woman return to life in it.” The runners took the order and sent the souls of Liu Quan and his wife back to life together, and out of the dark courts the two of them went.
But how did the husband and wife come back to life? Listen to the next chapter to find out.
Chapter 12
Traditional Chinese
第十二回 唐王秉誠修大會 觀音顯聖化金蟬
卻說鬼使同劉全夫妻二人出了陰司，那陰風遶遶，徑到了長安大國，將劉全的魂靈推入金亭館裡，將翠蓮的靈魂帶進皇宮內院。只見那玉英宮主正在花陰下，徐步綠苔而行，被鬼使撲個滿懷，推倒在地，活捉了他魂，卻將翠蓮的魂靈推入玉英身內。鬼使回轉陰司不題。
卻說宮院中的大小侍婢見玉英跌死，急走金鑾殿，報與三宮皇后道：「宮主娘娘跌死也。」皇后大驚，隨報太宗。太宗聞言，點頭嘆曰：「此事信有之也。朕曾問十代閻君：『老幼安乎？』他道：『俱安，但恐御妹壽促。』果中其言。」合宮人都來悲切，盡到花陰下看時，只見那宮主微微有氣。唐王道：「莫哭！莫哭！休驚了他。」遂上前將御手扶起頭來，叫道：「御妹甦醒甦醒。」那宮主忽的翻身，叫：「丈夫慢行，等我一等。」太宗道：「御妹，是我等在此。」宮主擡頭睜眼觀看道：「你是誰人，敢來扯我？」太宗道：「是你皇兄、皇嫂。」宮主道：「我那裡得個甚麼皇兄、皇嫂？我娘家姓李，我的乳名喚做李翠蓮，我丈夫姓劉名全，兩口兒都是均州人氏。因為我三個月前拔金釵在門首齋僧，我丈夫怪我擅出內門，不遵婦道，罵了我幾句，是我氣塞胸堂，將白綾帶懸梁縊死，撇下一雙兒女，晝夜悲啼。今因我丈夫被唐王欽差，赴陰司進瓜果，閻王憐憫，放我夫妻回來。他在前走，因我來遲，趕不上他，我絆了一跌。你等無禮！不知姓名，怎敢扯我？」太宗聞言，與眾宮人道：「想是御妹跌昏了，胡說哩。」傳旨教太醫院進湯藥，將玉英扶入宮中。
唐王當殿，忽有當駕官奏道：「萬歲，今有進瓜果人劉全還魂，在朝門外等旨。」唐王大驚，急傳旨，將劉全召進，俯伏丹墀。太宗問道：「進瓜果之事何如？」劉全道：「臣頂瓜果，徑至鬼門關，引上森羅殿，見了那十代閻君，將瓜果奉上，備言我王慇懃致謝之意。閻君甚喜，多多拜上我王道：『真是個有信有德的太宗皇帝！』」唐王道：「你在陰司見些甚麼來？」劉全道：「臣不曾遠行，沒見甚的，只聞得閻王問臣鄉貫、姓名。臣將棄家捨子，因妻縊死，願來進瓜之事，說了一遍。他急差鬼使，引過我妻，就在森羅殿下相會。一壁廂又檢看死生文簿，說我夫妻都有登仙之壽，便差鬼使送回。臣在前走，我妻後行，幸得還魂。但不知妻投何所。」唐王驚問道：「那閻王可曾說你妻甚麼？」劉全道：「閻王不曾說甚麼，只聽得鬼使說：『李翠蓮歸陰日久，屍首無存。』閻王道：『唐御妹李玉英今該促死，教翠蓮即借玉英屍還魂去罷。』臣不知『唐御妹』是甚地方，家居何處，我還未曾得去找尋哩。」
唐王聞奏，滿心歡喜，當對多官道：「朕別閻君，曾問宮中之事。他言：『老幼俱安，但恐御妹壽促。』卻才御妹玉英花陰下跌死，朕急扶看，須臾甦醒，口叫：『丈夫慢行，等我一等。』朕只道是他跌昏了胡言。又問他詳細，他說的話，與劉全一般。」魏徵奏道：「御妹偶爾壽促，少甦醒即說此言，此是劉全妻借屍還魂之事。此事也有，可請宮主出來，看他有甚話說。」唐王道：「朕才命太醫院去進藥，不知何如。」便教妃嬪入宮去請。那宮主在裡面亂嚷道：「我吃甚麼藥？這裡那是我家？我家是清涼瓦屋，不像這個害黃病的房子，花狸狐哨的門扇，放我出去！放我出去！」
正嚷處，只見四五個女官、兩三個太監扶著他，直至殿上。唐王道：「你可認得你丈夫麼？」玉英道：「說那裡話，我兩個從小兒的結髮夫妻，與他生男育女，怎的不認得？」唐王叫內官攙他下去。那宮主下了寶殿，直至白玉階前，見了劉全，一把扯住道：「丈夫，你往那裡去，就不等我一等？我跌了一跌，被那些沒道理的人圍住我嚷，這是怎的說？」那劉全聽他說的話是妻之言，觀其人非妻之面，不敢相認。唐王道：「這正是山崩地裂有人見，捉生替死卻難逢。」好一個有道的君王，即將御妹的妝奩、衣物、首飾，盡賞賜了劉全，就如陪嫁一般。又賜與他永免差徭的御旨，著他帶領御妹回去。他夫妻兩個便在階前謝了恩，歡歡喜喜還鄉。有詩為證：
人生人死是前緣，短短長長各有年。劉全進瓜回陽世，借屍還魂李翠蓮。
他兩個辭了君王，徑來均州城裡，見舊家業、兒女俱好，兩口兒宣揚善果不題。
卻說那尉遲恭將金銀一庫，上河南開封府訪看，相良原來賣水為活，同妻張氏在門首販賣烏盆瓦器營生，但賺得些錢兒，只以盤纏為足，其多少齋僧布施，買金銀紙錠，記庫焚燒，故有此善果臻身。陽世間是一條好善的窮漢，那世裡卻是個積玉堆金的長者。尉遲恭將金銀送上他門，諕得那相公、相婆魂飛魄散。又兼有本府官員，茅舍外車馬駢集。那老兩口子如痴如啞，跪在地下，只是磕頭禮拜。尉遲恭道：「老人家請起。我雖是個欽差官，卻齎著我王的金銀送來還你。」他戰兢兢的答道：「小的沒有甚麼金銀放債，如何敢受這不明之財？」尉遲恭道：「我也訪得你是個窮漢，只是你齋僧布施，儘其所用，就買辦金銀紙錠，燒記陰司，陰司裡有你積下的錢鈔。是我太宗皇帝死去三日，還魂復生，曾在那陰司裡借了你一庫金銀，今此照數送還與你。你可一一收下，等我好去回旨。」那相良兩口兒只是朝天禮拜，那裡敢受。道：「小的若受了這些金銀，就死得快了。雖然是燒紙記庫，此乃冥冥之事；況萬歲爺爺那世裡借了金銀，有何憑據？我決不敢受。」尉遲恭道：「陛下說，借你的東西，有崔判官作保可證。你收下罷。」相良道：「就死也是不敢受的。」
尉遲恭見他苦苦推辭，只得具本差人啟奏。太宗見了本，知相良不受金銀，道：「此誠為善良長者。」即傳旨教胡敬德將金銀與他修理寺院，起蓋生祠，請僧作善，就當還他一般。旨意到日，敬德望闕謝恩宣旨，眾皆知之。遂將金銀買到城裡軍民無礙的地基一段，周圍有五十畝寬闊，在上興工，起蓋寺院，名「敕建相國寺」，左有相公、相婆的生祠，鐫碑刻石，上寫著「尉遲恭監造」，即今「大相國寺」是也。
工完回奏，太宗甚喜。卻又聚集多官，出榜招僧，修建水陸大會，超度冥府孤魂。榜行天下，著各處官員推選有道的高僧，上長安做會。那消個月之期，天下多僧俱到。唐王傳旨，著太史丞傅奕選舉高僧，修建佛事。傅奕聞旨，即上疏止浮圖，以言無佛。表曰：
西域之法，無君臣父子，以三塗六道，蒙誘愚蠢。追既往之罪，窺將來之福，口誦梵言，以圖偷免。且生死壽夭，本諸自然；刑德威福，係之人主。今聞俗徒矯託，皆云由佛。自五帝三王，未有佛法，君明臣忠，年祚長久。至漢明帝始立胡神，然惟西域桑門自傳其教。實乃夷犯中國，不足為信。
太宗聞言，遂將此表擲付群臣議之。時有宰相蕭瑀，出班俯顖奏曰：「佛法興自屢朝，弘善遏惡，冥助國家，理無廢棄。佛，聖人也。非聖者無法，請寘嚴刑。」傅奕與蕭瑀論辨，言：「禮本於事親事君，而佛背親出家，以匹夫抗天子，以繼禮悖所親。蕭瑀不生於空桑，乃遵無父之教，正所謂非孝者無親。」蕭瑀但合掌曰：「地獄之設，正為是人。」太宗召太僕卿張道源、中書令張士衡，問佛事營福，其應何如。二臣對曰：「佛在清淨仁恕，果正佛空。周武帝以三教分次；大慧禪師有贊幽遠，歷眾供養而無不顯；五祖投胎，達摩現像。自古以來，皆云三教至尊而不可毀，不可廢。伏乞陛下聖鑒明裁。」太宗甚喜道：「卿之言合理。再有所陳者，罪之。」遂著魏徵與蕭瑀、張道源邀請諸佛，選舉一名有大德行者作壇主，設建道場。眾皆頓首謝恩而退。自此時出了法律：但有毀僧謗佛者，斷其臂。
次日三位朝臣，聚眾僧，在那山川壇裡，逐一從頭查選，內中選得一名有德行的高僧。你道他是誰人？
靈通本諱號金蟬，只為無心聽佛講。轉托塵凡苦受磨，降生世俗遭羅網。投胎落地就逢兇，未出之前臨惡黨。父是海州陳狀元，外公總管當朝長。出身命犯落江星，順水隨波逐浪泱。海島金山有大緣，遷安和尚將他養。年方十八認親娘，特赴京都求外長。總管開山調大軍，洪州剿寇誅兇黨。狀元光蕊脫天羅，子父相逢堪賀獎。復謁當今受主恩，凌煙閣上賢名響。恩官不受願為僧，洪福沙門將道訪。小字江流古佛兒，法名喚做陳玄奘。
當日對眾舉出玄奘法師。這個人自幼為僧，出娘胎，就持齋受戒。他外公見是當朝一路總管殷開山。他父親陳光蕊中狀元，官拜文淵殿大學士。一心不愛榮華，只喜修持寂滅。查得他根源又好，德行又高；千經萬典，無所不通；佛號仙音，無般不會。
當時三位引至御前，揚塵舞蹈。拜罷奏曰：「臣瑀等蒙聖旨，選得高僧一名陳玄奘。」太宗聞其名，沉思良久道：「可是學士陳光蕊之兒玄奘否？」江流兒叩頭曰：「臣正是。」太宗喜道：「果然舉之不錯，誠為有德行有禪心的和尚。朕賜你左僧綱，右僧綱，天下大闡都僧綱之職。」玄奘頓首謝恩，受了大闡官爵。又賜五彩織金袈裟一件、毘盧帽一頂。教他用心再拜明僧，排次闍黎班首，書辦旨意，前赴化生寺，擇定吉日良時，開演經法。
玄奘再拜領旨而出，遂到化生寺裡，聚集多僧，打造禪榻，裝修功德，整理音樂。選得大小明僧共計一千二百名，分派上中下三堂。諸所佛前，物件皆齊，頭頭有次。選到本年九月初三日黃道良辰，開啟做七七四十九日水陸大會。即具表申奏。太宗及文武國戚皇親，俱至期赴會，拈香聽講。有詩為證。詩曰：
龍集貞觀正十三，王宣大眾把經談。道場開演無量法，雲霧光乘大願龕。御敕垂恩修上剎，金蟬脫殼化西涵。普施善果超沉沒，秉教宣揚前後三。
貞觀十三年，歲次己巳，九月甲戌，初三日，癸卯良辰，陳玄奘大闡法師聚集一千二百名高僧，都在長安城化生寺開演諸品妙經。那皇帝早朝已畢，帥文武多官，乘鳳輦龍車，出離金鑾寶殿，徑上寺來拈香。怎見那鑾駕？真個是：
一天瑞氣，萬道祥光。仁風輕淡蕩，化日麗非常。千官環佩分前後，五衛旌旗列兩旁。執金瓜，擎斧鉞，雙雙對對；絳紗燭，御爐香，靄靄堂堂。龍飛鳳舞，鶚薦鷹揚。聖明天子正，忠義大臣良。介福千年過舜禹，昇平萬代賽堯湯。又見那曲柄傘，滾龍袍，輝光相射；玉連環，彩鳳扇，瑞靄飄揚。珠冠玉帶，紫綬金章。護駕軍千隊，扶輿將兩行。這皇帝沐浴虔誠尊敬佛，皈依善果喜拈香。
唐王大駕早到寺前，吩咐住了音樂響器。下了車輦，引著多官，拜佛拈香。三匝已畢，擡頭觀看，果然好座道場。但見：
幢幡飄舞，寶蓋飛輝。幢幡飄舞，凝空道道彩霞搖；寶蓋飛輝，映日翩翩紅電徹。世尊金像貌臻臻，羅漢玉容威烈烈。瓶插仙花，爐焚檀降。瓶插仙花，錦樹輝輝漫寶剎；爐焚檀降，香雲靄靄透清霄。時新果品砌朱盤，奇樣糖酥堆彩案。高僧羅列誦真經，願拔孤魂離苦難。
太宗文武俱各拈香，拜了佛祖金身，參了羅漢。又見那大闡都綱陳玄奘法師引眾僧羅拜唐王。禮畢，分班各安禪位。法師獻上濟孤榜文與太宗看。榜曰：
至德渺茫，禪宗寂滅。清淨靈通，周流三界。千變萬化，統攝陰陽。體用真常，無窮極矣。觀彼孤魂，深宜哀愍。此奉太宗聖命：選集諸僧，參禪講法。大開方便門庭，廣運慈悲舟楫，普濟苦海群生，脫免沉痾六趣。引歸真路，普玩鴻濛；動止無為，混成純素。仗此良因，邀賞清都絳闕；乘吾勝會，脫離地獄凡籠。早登極樂任逍遙，來往西方隨自在。
詩曰：
一爐永壽香，幾卷超生籙。無邊妙法宣，無際天恩沐。冤孽盡消除，孤魂皆出獄。願保我邦家，清平萬咸福。
太宗看了，滿心歡喜，對眾僧道：「汝等秉立丹衷，切休怠慢佛事。待後功成完備，各各福有所歸，朕當重賞，決不空勞。」那一千二百僧，一齊頓首稱謝。當日三齋已畢，唐王駕回。待七日正會，復請拈香。時天色將晚，各官俱退。怎見得好晚？你看那：
萬里長空淡落暉，歸鴉數點下棲遲。滿城燈火人煙靜，正是禪僧入定時。
一宿晚景題過。次早，法師又昇坐，聚眾誦經不題。
卻說南海普陀山觀世音菩薩，自領了如來佛旨，在長安城訪察取經的善人，日久未逢真實有德行者。忽聞得太宗宣揚善果，選舉高僧，開建大會。又見得法師壇主，乃是江流兒和尚，正是極樂中降來的佛子，又是他原引送投胎的長老。菩薩十分歡喜，就將佛賜的寶貝捧上長街，與木叉貨賣。你道他是何寶貝？有一件錦襴異寶袈裟、九環錫杖。還有那金緊禁三個箍兒，密密藏收，以俟後用。只將袈裟、錫杖出賣。
長安城裡，有那選不中的愚僧，倒有幾貫村鈔。見菩薩變化個疥癩形容，身穿破衲，赤腳光頭，將袈裟捧定，豔豔生光，他上前問道：「那癩和尚，你的袈裟要賣多少價錢？」菩薩道：「袈裟價值五千兩，錫杖價值二千兩。」那愚僧笑道：「這兩個癩和尚是瘋子！是傻子！這兩件粗物，就賣得七千兩銀子？只是除非穿上身長生不老，就得成佛作祖，也值不得這許多！拿了去！賣不成！」
那菩薩更不爭吵，與木叉往前又走。行勾多時，來到東華門前，正撞著宰相蕭瑀散朝而回，眾頭踏喝開街道。那菩薩公然不避，當街上拿著袈裟，徑迎著宰相。宰相勒馬觀看，見袈裟豔豔生光，著手下人問那賣袈裟的要價幾何，菩薩道：「袈裟要五千兩，錫杖要二千兩。」蕭瑀道：「有何好處，值這般高價？」菩薩道：「袈裟有好處，有不好處；有要錢處，有不要錢處。」蕭瑀道：「何為好？何為不好？」菩薩道：「著了我袈裟，不入沉淪，不墮地獄，不遭惡毒之難，不遇虎狼之災，便是好處；若貪淫樂禍的愚僧，不齋不戒的和尚，毀經謗佛的凡夫，難見我袈裟之面，這便是不好處。」又問道：「何為要錢，不要錢？」菩薩道：「不遵佛法，不敬三寶，強買袈裟、錫杖，定要賣他七千兩，這便是要錢；若敬重三寶，見善隨喜，皈依我佛，承受得起，我將袈裟、錫杖情願送他，與我結個善緣，這便是不要錢。」蕭瑀聞言，倍添春色，知他是個好人。即便下馬，與菩薩以禮相見，口稱：「大法長老，恕我蕭瑀之罪。我大唐皇帝十分好善，滿朝的文武無不奉行。即今起建水陸大會，這袈裟正好與大都闡陳玄奘法師穿用。我和你入朝見駕去來。」
菩薩欣然從之，拽轉步，徑進東華門裡。黃門官轉奏，蒙旨宣至寶殿。見蕭瑀引著兩個疥癩僧人，立於階下，唐王問曰：「蕭瑀來奏何事？」蕭瑀俯伏階前道：「臣出了東華門前，偶遇二僧，乃賣袈裟與錫杖者。臣思法師玄奘可著此服，故領僧人啟見。」太宗大喜，便問那袈裟價值幾何。菩薩與木叉侍立階下，更不行禮，因問袈裟之價，答道：「袈裟五千兩，錫杖二千兩。」太宗道：「那袈裟有何好處，就值許多？」菩薩道：
這袈裟，龍披一縷，免大鵬吞噬之災；鶴掛一絲，得超凡入聖之妙。但坐處，有萬神朝禮；凡舉動，有七佛隨身。這袈裟，是冰蠶造練抽絲，巧匠翻騰為線，仙娥織就，神女機成，方方簇幅繡花縫。片片相幫堆錦簆。玲瓏散碎鬥妝花，色亮飄光噴寶豔。穿上滿身紅霧遶，脫來一段彩雲飛。三天門外透元光，五岳山前生寶氣。重重嵌就西番蓮，灼灼懸珠星斗象。四角上有夜明珠，攢頂間一顆祖母綠。雖無全照原本體，也有生光八寶攢。這袈裟，閑時折疊，遇聖才穿。閑時折疊，千層包裹透虹霓；遇聖才穿，驚動諸天神鬼怕。上邊有如意珠、摩尼珠、辟塵珠、定風珠；又有那紅瑪瑙、紫珊瑚、夜明珠、舍利子。偷月沁白，與日爭紅。條條仙氣盈空，朵朵祥光捧聖。條條仙氣盈空，照徹了天關；朵朵祥光捧聖，影遍了世界。照山川，驚虎豹；影海島，動魚龍。沿邊兩道銷金鎖，叩領連環白玉琮。
詩曰：
三寶巍巍道可尊，四生六道盡評論。明心解養人天法，見性能傳智慧燈。護體莊嚴金世界，身心清淨玉壺冰。自從佛製袈裟後，萬劫誰能敢斷僧？」
唐王在那寶殿上聞言，十分歡喜。又問：「那和尚，九環杖有甚好處？」菩薩道：「我這錫杖，是那：
銅鑲鐵造九連環，九節仙藤永駐顏。入手厭看青骨瘦，下山輕帶白雲還。摩呵五祖遊天闕，羅卜尋娘破地關。不染紅塵些子穢，喜伴神僧上玉山。」
唐王聞言，即命展開袈裟，從頭細看，果然是件好物。道：「大法長老，實不瞞你。朕今大開善教，廣種福田，見在那化生寺聚集多僧，敷演經法。內中有一個大有德行者，法名玄奘。朕買你這兩件寶物，賜他受用。你端的要價幾何？」菩薩聞言，與木叉合掌皈依，道聲佛號，躬身上啟道：「既有德行，貧僧情願送他，決不要錢。」說罷，抽身便走。唐王急著蕭瑀扯住，欠身立於殿上，問曰：「你原說袈裟五千兩，錫杖二千兩，你見朕要買，就不要錢，敢是說朕心倚恃君位，強要你的物件？更無此理。朕照你原價奉償，卻不可推避。」菩薩起手道：「貧僧有願在前，原說果有敬重三寶，見善隨喜，皈依我佛，不要錢，願送與他。今見陛下明德止善，敬我佛門；況又高僧有德有行，宣揚大法，理當奉上，決不要錢。貧僧願留下此物告回。」唐王見他這等懃懇，甚喜。隨命光祿寺，大排素宴酬謝。菩薩又堅辭不受，暢然而去，依舊望都土地廟中隱避不題。
卻說太宗設午朝，著魏徵賫旨，宣玄奘入朝。那法師正聚眾登壇，諷經誦偈，一聞有旨，隨下壇整衣，與魏徵同往見駕。太宗道：「求證善事，有勞法師，無物酬謝。早間蕭瑀迎著二僧，願送錦襴異寶袈裟一件，九環錫杖一條。今特召法師領去受用。」玄奘叩頭謝恩。太宗道：「法師如不棄，可穿上與朕看看。」長老遂將袈裟抖開，披在身上，手持錫杖，侍立階前。君臣個個忻然。誠為如來佛子。你看他：
凜凜威顏多雅秀，佛衣可體如裁就。暉光豔豔滿乾坤，結綵紛紛凝宇宙。朗朗明珠上下排，層層金線穿前後。兜羅四面錦沿邊，萬樣稀奇鋪綺繡。八寶妝花縛鈕絲，金環束領攀絨扣。佛天大小列高低，星象尊卑分左右。玄奘法師大有緣，現前此物堪承受。渾如極樂活阿羅，賽過西方真覺秀。錫杖叮噹鬥九環，毘盧帽映多豐厚。誠為佛子不虛傳，勝似菩提無詐謬。
當時文武階前喝采。太宗喜之不勝，即著法師穿了袈裟，持了寶杖；又賜兩隊儀從，著多官送出朝門，教他上大街行道，往寺裡去，就如中狀元誇官的一般。這去玄奘再拜謝恩，在那大街上，烈烈轟轟，搖搖擺擺。你看那長安城裡，行商坐賈、公子王孫、墨客文人、大男小女，無不爭看誇獎，俱道：「好個法師，真是個活羅漢下降，活菩薩臨凡。」
玄奘直至寺裡，僧人下榻來迎。一見他披此袈裟，執此錫杖，都道是地藏王來了，各各歸依，侍於左右。玄奘上殿，炷香禮佛。又對眾感述聖恩已畢，各歸禪座。又不覺紅輪西墜。正是那：
日落煙迷草樹，帝都鐘鼓初鳴。叮叮三響斷人行，前後街前寂靜。上剎輝煌燈火，孤村冷落無聲。禪僧入定理殘經，正好煉魔養性。
光陰撚指，卻當七日正會。玄奘又具表，請唐王拈香。此時善聲遍滿天下。太宗即排駕，率文武多官、后妃國戚，早赴寺裡。那一城人，無論大小尊卑，俱詣寺聽講。
當有菩薩與木叉道：「今日是水陸正會，以一七繼七七，可矣了。我和你雜在眾人叢中，一則看他那會何如，二則看金蟬子可有福穿我的寶貝，三則也聽他講的是那一門經法。」兩人隨投寺裡。正是有緣得遇舊相識，般若還歸本道場。入到寺裡觀看，真個是：
天朝大國，果勝裟婆。賽過祇園舍衛，也不亞上剎招提。那一派仙音響喨，佛號喧嘩。
這菩薩直至多寶臺邊，果然是明智金蟬之相。詩曰：
萬象澄明絕點埃，大典玄奘坐高臺。超生孤魂暗中到，聽法高流市上來。施物應機心路遠，出生隨意藏門開。對看講出無量法，老幼人人放喜懷。
又詩曰：
因遊法界講堂中，逢見相知不俗同。盡說目前千萬事，又談塵劫許多功。法雲容曳舒群岳，教網張羅滿太空。檢點人生歸善念，紛紛天雨落花紅。
那法師在臺上念一會《受生度亡經》，談一會《安邦天寶篆》，又宣一會《勸修功卷》。這菩薩近前來，拍著寶臺，厲聲高叫道：「那和尚，你只會談小乘教法，可會談大乘麼？」玄奘聞言，心中大喜，翻身跳下臺來，對菩薩起手道：「老師父，弟子失瞻多罪。見前的蓋眾僧人，都講的是小乘教法，卻不知大乘教法如何。」菩薩道：「你這小乘教法，度不得亡者超昇，只可渾俗和光而已。我有大乘佛法三藏，能超亡者昇天，能度難人脫苦，能修無量壽身，能作無來無去。」
正講處，有那司香巡堂官急奏唐王道：「法師正講談妙法，被兩個疥癩遊僧扯下來亂說胡話。」王令擒來。只見許多人將二僧推擁進後法堂，見了太宗，那僧人手也不起，拜也不拜，仰面道：「陛下問我何事？」唐王卻認得他，道：「你是前日送袈裟的和尚？」菩薩道：「正是。」太宗道：「你既來此處聽講，只該吃些齋便了，為何與我法師亂講，擾亂經堂，誤我佛事？」菩薩道：「你那法師講的是小乘教法，度不得亡者昇天。我有大乘佛法三藏，可以度亡脫苦，壽身無壞。」太宗正色喜問道：「你那大乘佛法在於何處？」菩薩道：「在大西天天竺國大雷音寺我佛如來處，能解百冤之結，能消無妄之災。」太宗道：「你可記得麼？」菩薩道：「我記得。」太宗大喜道：「教法師引去，請上臺開講。」
那菩薩帶了木叉，飛上高臺，遂踏祥雲，直至九霄，現出救苦原身，托了淨瓶楊柳。左邊是木叉惠岸，執著棍，抖擻精神。喜的個唐王朝天禮拜，眾文武跪地焚香。滿寺中僧尼道俗、士人工賈，無一人不拜禱道：「好菩薩！好菩薩！」有讚為證。但見那：
瑞靄散繽紛，祥光護法身。九霄華漢裡，現出女真人。那菩薩，頭上戴一頂金葉紐、翠花鋪、放金光、生瑞氣的垂珠纓絡；身上穿一領淡淡色、淺淺妝、盤金龍、飛綵鳳的結素藍袍；胸前掛一面對月明、舞清風、雜寶珠、攢翠玉的砌香環珮；腰間繫一條冰蠶絲、織金邊、登彩雲、促瑤海的錦繡絨裙；面前又領一個飛東洋、遊普世、感恩行孝、黃毛紅嘴白鸚哥。手內托著一個施恩濟世的寶瓶，瓶內插著一枝灑青霄、撒大惡、掃開殘霧垂楊柳。玉環穿繡扣，金蓮足下深。三天許出入。這才是救苦救難觀世音。
喜的個唐太宗忘了江山，愛的那文武官失卻朝禮，蓋眾多人都念「南無觀世音菩薩」。太宗即傳旨，教巧手丹青描下菩薩真像。旨意一聲，選出個圖神寫聖、遠見高明的吳道子（此人即後圖功臣於凌煙閣者）。當時展開妙筆，圖寫真形。那菩薩祥雲漸遠，霎時間不見了金光。只見那半空中滴溜溜落下一張簡帖，上有幾句頌子，寫得明白。頌曰：
禮上大唐君，西方有妙文。程途十萬八千里，大乘進慇懃。此經回上國，能超鬼出群。若有肯去者，求正果金身。
太宗見了頌子，即命眾僧：「且收勝會，待我差人取得大乘經來，再秉丹誠，重修善果。」眾官無不遵依。當時在寺中問曰：「誰肯領朕旨意，上西天拜佛求經？」問不了，傍邊閃過法師，帝前施禮道：「貧僧不才，願效犬馬之勞，與陛下求取真經，祈保我王江山永固。」唐王大喜，上前將御手扶起道：「法師果能盡此忠賢，不怕程途遙遠，跋涉山川，朕情願與你拜為兄弟。」玄奘頓首謝恩。唐王果是十分賢德，就去那寺裡佛前，與玄奘拜了四拜，口稱「御弟聖僧」。玄奘感謝不盡道：「陛下，貧僧有何德何能，敢蒙天恩眷顧如此？我這一去，定要捐軀努力，直至西天；如不到西天，不得真經，即死也不敢回國，永墮沉淪地獄。」隨在佛前拈香，以此為誓。唐王甚喜，即命回鑾，待選良利日辰，發牒出行，遂此駕回各散。
玄奘亦回洪福寺裡。那本寺多僧與幾個徒弟，早聞取經之事，都來相見，因問：「發誓願上西天，實否？」玄奘道：「是實。」他徒弟道：「師父啊，嘗聞人言，西天路遠，更多虎豹妖魔。只怕有去無回，難保身命。」玄奘道：「我已發了洪誓大願，不取真經，永墮沉淪地獄。大抵是受王恩寵，不得不盡忠以報國耳。我此去真是渺渺茫茫，吉凶難定。」又道：「徒弟們，我去之後，或三二年，或五七年，但看那山門裡松枝頭向東，我即回來；不然，斷不回矣。」眾徒將此言切切而記。
次早，太宗設朝，聚集文武，寫了取經文牒，用了通行寶印。有欽天監奏曰：「今日是人尊吉星，堪宜出行遠路。」唐王大喜。又見黃門官奏道：「御弟法師朝門外候旨。」隨即宣上寶殿道：「御弟，今日是出行吉日。這是通關文牒。朕又有一個紫金缽盂，送你途中化齋而用。再選兩個長行的從者。又欽賜你馬一匹，送為遠行腳力。你可就此行程。」玄奘大喜，即便謝了恩，領了物事，更無留滯之意。唐王排駕，與多官同送至關外。只見那洪福寺僧與諸徒將玄奘的冬夏衣服，俱送在關外相等。唐王見了，先教收拾行囊、馬匹，然後著官人執壺酌酒。太宗舉爵，又問曰：「御弟雅號甚稱？」玄奘道：「貧僧出家人，未敢稱號。」太宗道：「當時菩薩說，西天有經三藏。御弟可指經取號，號作三藏何如？」玄奘又謝恩，接了御酒道：「陛下，酒乃僧家頭一戒，貧僧自為人，不會飲酒。」太宗道：「今日之行，比他事不同，此乃素酒，只飲此一杯，以盡朕奉餞之意。」三藏不敢不受，接了酒，方待要飲，只見太宗低頭，將御指拾一撮塵土，彈入酒中。三藏不解其意，太宗笑道：「御弟啊，這一去，到西天，幾時可回？」三藏道：「只在三年，徑回上國。」太宗道：「日久年深，山遙路遠，御弟可進此酒：寧戀本鄉一捻土，莫愛他鄉萬兩金。」三藏方悟捻土之意，復謝恩飲盡，辭謝出關而去。唐王駕回。
畢竟不知此去何如，且聽下回分解。
English
The Tang Sovereign Keeps Faith and Holds the Grand Mass; Guanyin Reveals Her Divinity and Marks the Golden Cicada
Now the ghost runners went out of the dark courts with Liu Quan and his wife. Through the coiling wind of the dead they came to the great land of Chang'an, thrust Liu Quan's soul into the Golden Pavilion hostelry, and carried Cuilian's soul into the inner courts of the palace. There was Princess Yuying walking slowly over the green moss in the shade of the flowers; the ghost runners ran full into her, knocked her to the ground, seized her soul alive, and pushed Cuilian's soul into Yuying's body. The ghost runners returned to the dark courts—no more of that.
Now the maids of the palace, great and small, saw Yuying fall dead, and ran in haste to the Golden Bell Hall to tell the empress of the three palaces: “The princess has fallen down dead!” The empress, greatly startled, told Taizong. Hearing it, Taizong nodded and sighed: “So it was true, then. I asked the ten kings of the underworld: 'Are the old and young of my palace well?' They said: 'All are well; only we fear your sister's years are short.' And their words have come to pass.” The whole palace came weeping; but when they all looked under the shade of the flowers, the princess still breathed faintly. The Tang sovereign said: “Do not weep! Do not weep! Do not startle her.” He stepped forward, raised her head with his own imperial hand, and called: “Sister, wake, wake!” The princess suddenly turned over and cried: “Husband, walk slowly—wait for me!” Taizong said: “Sister, it is we who are here.” The princess lifted her head, opened her eyes, and looked: “Who are you, to dare lay hands on me?” Taizong said: “It is your imperial brother and your imperial sister.” The princess said: “I have no imperial brother and no imperial sister. My family name is Li, and my milk-name was Li Cuilian. My husband's surname is Liu, his given name Quan; we are both of Junzhou. It was because three months ago I pulled a gold hairpin from my head at the gate to feed a monk that my husband took offense, saying I had gone out of the inner rooms against a wife's propriety, and he cursed me. My breath stopped in my chest, and I hanged myself from the beam with a white silk sash, leaving a son and daughter behind, who wept for me day and night. Now my husband was sent under the Tang sovereign's own seal to carry melons and fruit down to the dark courts; the kings pitied us and let husband and wife come home. He walked on ahead; I was late, could not catch him, and took a fall. You people have no manners! Not even knowing my name, how dare you grab me?” Hearing this, Taizong said to the palace people: “She must have been knocked half senseless by her fall—she is talking wildly.” He gave the order that the medical office serve her broth and medicine, and Yuying was helped into the palace.
The Tang sovereign was in the hall when the officer on duty came to report: “Your Majesty, the melon-bearer Liu Quan has come back to life and waits outside the gate for your word.” The Tang sovereign was astonished and at once summoned Liu Quan in, and he prostrated himself on the vermilion steps. Taizong asked: “How went the matter of the melons and fruit?” Liu Quan said: “I bore the melons and fruit straight to Ghost Gate Pass and was led up to the Senluo Hall, where I came before the ten kings and presented the melons and fruit, and told them fully how earnestly our sovereign wished to give thanks. The kings were overjoyed and sent Your Majesty a thousand greetings, saying: 'Truly an emperor of good faith and virtue, this Taizong!'” The Tang sovereign said: “And what did you see in the dark courts?” Liu Quan said: “I did not travel far, and saw nothing much. I only heard the kings ask my native place and my name, and I told them the whole story—how I gave up my home and parted from my children because my wife had hanged herself, and how I wished to bring the melons. They quickly sent ghost runners to fetch my wife, and we met beneath the Senluo Hall itself. Then they looked into the register of death and life and said that my wife and I both had lifespans to reach immortality, and sent us back with the runners. I walked in front and my wife behind, and by good fortune we came back to life. Only I do not know where she was reborn.” The Tang sovereign asked in astonishment: “Did the kings say anything of your wife?” Liu Quan said: “The kings said nothing. I only heard the ghost runners say: 'Li Cuilian has been long in the dark land, and her body is gone.' And the king said: 'The Tang emperor's sister Li Yuying is due to die any day; let Cuilian borrow Yuying's body and return to life in it.' I do not know what place this 'Tang emperor's sister' is, or where she lives—I have not yet been able to look for her.”
When the Tang sovereign heard this report his heart filled with joy, and he said to the assembled officials: “When I took leave of the kings I asked after the affairs of my palace. They said: 'All are well, old and young; only we fear your sister's years are short.' And just now my sister Yuying fell dead in the shade of the flowers. I hurried to raise her, and in a moment she woke, crying: 'Husband, walk slowly—wait for me!' I thought her senses had been knocked loose and she talked wildly. But I asked her for the details, and her words and Liu Quan's are one.” Wei Zheng reported: “Your sister's years were briefly cut, and the moment she woke she spoke these words: this is the matter of Liu Quan's wife borrowing a corpse to return to life. Such things do happen. Let the princess be brought out, and let us hear what she says.” The Tang sovereign said: “I have just sent the medical office in with medicine; I do not know how it goes.” He sent the consorts in to call her. From within the princess was shouting: “What medicine would I take? This is no house of mine! My home is a cool cottage with tiled roof, not this jaundiced-looking house with its gaudy painted doors! Let me out! Let me out!”
While she was still shouting, four or five lady officials and two or three eunuchs came supporting her, and she was brought straight up into the hall. The Tang sovereign said: “Do you know your husband?” Yuying said: “What talk is this! We two have been hair-bound husband and wife since we were young; I bore him sons and daughters—how would I not know him?” The Tang sovereign ordered the palace officers to lead her down. The princess came down from the jeweled hall, straight to the white jade steps, saw Liu Quan, and seized him: “Husband, where are you going that you will not wait for me? I took a fall, and these unreasonable people have surrounded me and shouted at me—what is the meaning of this?” Liu Quan heard his wife's very words, but looked upon not his wife's face, and dared not own her. The Tang sovereign said: “It is just as the saying goes: mountains may crash and earth split, and there are witnesses; but to seize the living to stand in for the dead is rarely met with.” What a sovereign of the Way! He bestowed on Liu Quan all the princess's trousseau, her clothes and her ornaments, as if it were her dowry, and gave him besides an edict exempting him forever from levy and corvée, and ordered the sister and her husband home again. Before the steps the two of them thanked the grace, and went joyfully back to their village. There is a poem to prove it:
A man may die or live—it is a former karma; each has his term, the short and the long.Liu Quan carried melons and came back to the world of light; Li Cuilian borrowed a corpse, and her soul came home.
They took leave of the sovereign and came straight into Junzhou city, and found the old estate and the children all well; and the two of them proclaimed abroad the fruits of goodness—no more of that.
Now Yuchi Gong carried the vault of silver and gold up to Kaifeng prefecture in Henan to seek Xiang Liang out. It turned out that Xiang Liang lived by selling water, and he and his wife Zhang made their living at the gate selling black clay basins and earthenware. Whatever coin they earned, they counted their travel money enough, and of the rest they fed monks and gave alms, bought gold and silver paper ingots, and burned them with a record at the storehouse—hence such fruits of goodness had fallen to their lot. In the world of light he was a poor man who loved goodness; in the other world he was an elder heaped with jade and piled with gold. Yuchi Gong brought the silver and gold up to his gate, and fright knocked the souls out of the old man and his wife; and there were the officials of the prefecture besides, carriages and horses crowding outside the thatched hut. The old couple sat like fools, like mutes, kneeling on the ground, only kowtowing and bowing. Yuchi Gong said: “Elders, rise, if you please. I am an officer under the imperial seal, but it is my sovereign's silver and gold I bring, to repay you.” Trembling they answered: “Your humble servants have no silver out at usury; how dare we take this unexplained wealth?” Yuchi Gong said: “I have found out that you are a poor man. But you fed monks and gave alms with all you could spare, and even bought gold and silver paper ingots, burned them and lodged the record in the dark courts; and in the dark courts there is money you have stored. Our emperor Taizong was dead three days and came back to life; and in those dark courts he borrowed one vault of your silver and gold. Now it is returned to you by the same count. Take it piece by piece, so that I may go back and report.” The old couple only bowed toward heaven, and dared not take it. They said: “If we take this silver and gold we shall die the sooner. True, it was paper burned and lodged on record—but that is a matter of the unseen dark. And when His Majesty borrowed silver in the other world, where is the proof of it? We positively dare not take it.” Yuchi Gong said: “His Majesty says there is Judge Cui's surety to prove the borrowing. Take it, I beg you.” Xiang Liang said: “Rather than take it, we would die.”
Seeing them refuse so stubbornly, Yuchi Gong could only draw up a memorial and send a man to report. When Taizong read it and learned that Xiang Liang would not take the silver and gold, he said: “Truly a good and kindly elder.” He gave orders that Hu Jingde should use the silver and gold to repair a monastery and raise a shrine while the man still lived, and engage monks to do good works, and let that stand for repayment. When the edict arrived, Jingde bowed toward the palace, thanked the grace, and proclaimed it, and all men knew of it. With the silver and gold he bought a plot of ground inside the city, clear of the claims of soldiers and citizens, fifty mu about, and raised a work upon it, founding a monastery named the Imperially Founded Xiangguo Monastery, with shrines to the old man and his wife on the left, and a stele cut in stone inscribed: Supervised by Yuchi Gong. This is the Daxiangguo Monastery of today.
The work finished, it was reported back, and Taizong rejoiced exceedingly. He then gathered the officials and posted a placard to recruit monks, to build the Land-and-Water Mass and rescue the lonely souls of the dark courts. The placard went out through the realm, with orders that the officials of every place recommend eminent monks possessed of the Way to come up to Chang'an for the mass. Within the month monks from all the realm had arrived. The Tang sovereign gave orders to the vice director of the astrological commission, Fu Yi, to choose out the eminent monks and establish the work of Buddha. Fu Yi, hearing the order, straightaway memorialized to suppress the Buddha's teaching, arguing there is no Buddha. The memorial said:
“The law of the Western Regions knows no sovereign and subject, no father and son; with its three evil paths and six ways it hoodwinks and beguiles the simple. It dredges up the sins of the past and dangles the blessings to come; the mouth recites Sanskrit words to slip free and escape. And yet life and death, long life and early death, arise from nature itself; punishment and reward, awe and favor, hang upon the sovereign of men. Now I hear vulgar fellows twisting and pretending that all this comes from Buddha. From the Five Emperors and the Three Kings down there was no law of Buddha, yet rulers were enlightened, ministers loyal, and reigns long. It was Emperor Ming of Han who first set up the barbarian god—and even then only the shamans of the Western Regions handed their teaching on among themselves. In truth it is the barbarian assailing the Middle Kingdom, and is not to be believed.”
Taizong took this memorial and cast it to the ministers for debate. Then Prime Minister Xiao Yu came out of the ranks, bowed low, and said: “The law of Buddha has flourished through dynasty after dynasty; it furthers good and curbs evil, and it aids the state in ways unseen. By reason it cannot be done away. The Buddha is a sage: he who denies a sage knows no law. I ask that he be dealt with by the sternest penalty.” Fu Yi disputed with Xiao Yu, saying: “Rites have their root in serving one's father and one's sovereign. The Buddha turned his back on his parents to leave the family, setting a common man up against the Son of Heaven, and against all propriety defying those who begot him. You, Xiao Yu, were not born of the hollow mulberry: you follow a fatherless teaching—exactly what is meant by 'he who is not filial has no parents.'” Xiao Yu only pressed his palms together and said: “Hell was built for just such men as these.” Taizong summoned the grand master of the imperial stables, Zhang Daoyuan, and the director of the secretariat, Zhang Shiheng, and asked what response the works of Buddha and blessing had shown. The two ministers answered: “The Buddha abides in purity, mercy, and forgiveness; the fruit is rectitude and the Buddha is emptiness. Emperor Wu of Zhou ranked the three teachings in order; the Chan Master Dahui praised the dark and the far, and through all the ages of offering it never failed to shine; the Fifth Patriarch entered a mother's womb, and Bodhidharma revealed his image. From of old it has been said that the three teachings are supreme, not to be destroyed and not to be abolished. We beg Your Majesty to weigh it with bright discernment.” Taizong was well pleased: “Your words accord with reason. Whoever argues further shall be punished.” He then ordered Wei Zheng, with Xiao Yu and Zhang Daoyuan, to invite the Buddhas and choose one monk of great virtue and conduct to be master of the altar, and to establish the place of practice. All bowed their heads, thanked the grace, and withdrew. From that time a law went out: whoever abused monks or slandered Buddha should lose his arm.
The next day the three court ministers gathered the monks together in the Altar of Hills and Streams and examined them one by one from the top, and among them they chose out one eminent monk of virtue and conduct. And who do you suppose he was?
His secret name in the world of light was Golden Cicada, lost because his mind wandered while the Buddha preached.Sent down to the dusty world to suffer grinding toil, he was born into common time to meet the net.Entering the womb, no sooner landed than evil met him; before he ever came forth, the wicked were near.His father was Chen, top graduate of Haizhou; his mother's father a commander-general, first of the reigning court.His birth-star was the Falling-Into-the-River Star; he went with the current, drifting wave upon wave.On the sea island's Golden Mountain a great karma waited; the monk Qian'an took him in and raised him.At eighteen he found his own true mother and set out for the capital to seek her father.The commander-general mustered a great army and crushed the bandits at Hongzhou, destroying the murderous gang.Top graduate Guangrui slipped free of heaven's net; father and son met—a thing worth congratulating.He waited again upon the reigning emperor and received his sovereign's grace; on the Pavilion of Lingering Smoke his worthy name resounds.He refused the favor of office, wishing to be a monk; at Broad Blessing he entered the gate and sought the Way.His child-name was River Float, a child of the ancient Buddhas; his dharma name is Chen Xuanzang.
That day they brought Master Xuanzang out before the assembly. This man had been a monk from childhood; from his mother's womb he had kept the vegetarian table and received the precepts. His mother's father was Yin Kaishan, commander-in-chief of the court; his father Chen Guangrui had taken first place in the examinations and been appointed grand academician of the Wenyuan Hall. His one heart had no love of glory and splendor, but only joy in quiet cultivation and extinction. Inquiry found his roots excellent and his conduct lofty: of the thousand sutras and ten thousand classics there was nothing he did not understand; of the chants of Buddha and the music of the immortals there was nothing he did not know.
Then the three ministers led him before the throne, bowing to the dust. When the bows were done they reported: “Your servants Xiao Yu and the rest, by sacred order, have chosen out one eminent monk, Chen Xuanzang.” Hearing the name, Taizong pondered a long while and said: “Is this Xuanzang, son of the academician Chen Guangrui?” River Float kowtowed and said: “I am he.” Taizong was delighted: “Indeed you have chosen rightly—a monk of virtue and of a Chan heart. I bestow on you the office of Monk Superior of the left, Monk Superior of the right, and Grand Coordinator of All the Monks of the realm.” Xuanzang bowed his head, thanked the grace, and took up the office of Grand Coordinator. There were bestowed on him besides one kasaya of five-colored woven gold and one Pilu cap. He was told to take pains to assemble the monks, set the teachers in order at the head of their ranks, write out the edict, go to Huasheng Monastery, choose an auspicious day and hour, and open the preaching of the sutras.
Xuanzang bowed again, received the order, and went out, and so came to Huasheng Monastery, where he gathered the monks, built the seats of meditation, fitted out the rites, and arranged the music. He chose bright monks great and small to the number of one thousand two hundred, assigned them to the upper, middle, and lower halls, and saw that everything before the Buddhas was complete and every place in its order. He fixed on the third day of the ninth month of that year, an auspicious day on the yellow path, to open the Land-and-Water Mass and hold it for seven sevens, forty-nine days; and he memorialized to that effect. Taizong, with the civil and military officials and the imperial kin, all came at the appointed time to attend the mass, offering incense and listening to the preaching. There is a poem to prove it. The poem says:
The dragon marks Zhenguan's thirteenth year; the king summons the great assembly to discourse upon the sutras.The place of practice opens and sets forth the measureless law; on cloud and mist the light rides the shrine of the great vow.The imperial edict extends its grace and raises the lofty monastery; the golden cicada slips its shell and turns toward the West.Goodness is bestowed on all to lift the drowned and sunken; holding the teaching they proclaim it, the three times, past and to come.
In the thirteenth year of Zhenguan, the year Jisi, on the day Jiaxu of the ninth month, the third day, at the fine hour of Guimao, Master Chen Xuanzang, Grand Coordinator of the Law, gathered his one thousand two hundred eminent monks in Huasheng Monastery in Chang'an, and they opened and expounded the wonderful sutras of every class. The emperor, morning court being done, led the civil and military officials, rode the phoenix carriage and dragon car out of the Golden Bell Hall, and came straight to the monastery to offer incense. And how did that royal procession look? Truly it was thus:
A skyful of auspicious vapor, ten thousand beams of blessed light. The wind of benevolence soft and drifting; the days of transformation fair beyond measure. A thousand officials with chiming pendants, before and behind; the five guards with banners ranked on either hand. Bearers of golden melons and lifters of axes and halberds, two by two and pair by pair; crimson-gauze candles and the incense of the imperial censer, dense and majestic. Dragons fly and phoenixes dance; the osprey commends and the eagle soars. The sagely enlightened Son of Heaven is upright; the loyal and righteous ministers are good. A thousand years of blessing, passing Shun and Yu; ten thousand generations of peace, outdoing Yao and Tang. And there: the curved-handle canopy, the robe of rolling dragons, radiance crossing radiance; the jade-linked rings, the fans of painted phoenixes, auspicious mist adrift. Crowns of pearl and belts of jade; purple cords and golden seals. A thousand squads of guards to shield the carriage; two files of outriders to steady it. This emperor, bathed and reverent, honors the Buddha; turned toward the good fruit, he gladly offers incense.
The Tang sovereign's carriage soon reached the monastery gate, and he ordered the music and instruments stilled. He descended from the carriage, led the ministers forward, bowed to the Buddha, and offered incense. When three circuits had been made he raised his eyes and looked: truly a fine place of practice. And this is what he saw:
Streamers flutter and dance; jeweled canopies fly with light. Streamers flutter and dance—across the void ripple on ripple of rainbow cloud; jeweled canopies fly with light—against the sun flicker beams of red lightning. The golden image of the World-Honored One, majestic in countenance; the jade faces of the arhats, awesome and bright. Vases set with immortal flowers; censers burning sandalwood and aloes. Vases set with immortal flowers—like trees of brocade gleaming through the monastery; censers burning sandalwood and aloes—clouds of incense drifting up through the clear empyrean. Fruits of the season fresh and new are piled on vermilion plates; sugar pastries of rare device are heaped upon the painted tables. The eminent monks in ranks recite the true sutras, praying to pluck the lonely souls out of suffering.
Taizong and the civil and military officials all offered incense, bowed before the golden body of the Buddha, and paid their respects to the arhats. Then the Grand Coordinator, Master Chen Xuanzang, led the monks in ranks to bow before the Tang sovereign. The rites done, they took their places by class, each at his seat of meditation, and the master presented to Taizong the placard for the rescue of the orphan souls. It read:
The virtue of the ultimate is dim and vast; the truth of Chan is silent extinction. Pure and all-penetrating, it circles the three worlds; with a thousand changes and ten thousand transforms it governs yin and yang. Its substance and its working are true and constant, without bound or end. Look upon those lonely souls: they deserve our deep compassion. By the sacred command of Taizong, monks are gathered here to practice Chan and expound the law; to open wide the gate of salvation, to launch far the boat of mercy, to rescue all beings in the sea of bitterness, and free the six orders from their grievous maladies; to lead them home on the true road, to range the primal vastness; in movement and stillness without effort, blended into pure simplicity. Relying on this fine karma, we pray for the reward of the azure capital and the crimson palaces; riding on our great assembly, may they escape the common cage of hell, mount early to the Ultimate Bliss and roam at ease, coming and going in the West as they please.
The poem says:
One censer of everlasting incense; a few scrolls of the register of rebirth.Boundless, the wonderful law is proclaimed; measureless, the grace of heaven pours down.Every grievance and sin is wiped away; every lonely soul walks out of prison.May our land and household be kept in peace, and all alike partake the blessing.
Taizong read it and rejoiced with all his heart, and said to the monks: “Keep your loyal red hearts, and by no means be remiss in this work of Buddha. When the labor is perfected, each of you shall have his portion of blessing; I will reward you richly—your pains shall not go empty.” The one thousand two hundred monks bowed their heads as one and thanked him. That day, when the three vegetarian meals were done, the Tang sovereign's carriage returned; at the full assembly of the seventh day he would be asked again to offer incense. By then the sky was growing dark, and the officials withdrew. And how fair was that evening? Look:
Over ten thousand li of open sky the last light falls pale; a few returning crows drop down to roost.Lamps fill the city, and the stir of men is quieted—just the hour when the Chan monks enter meditation.
One night's evening scene is set down. Early the next morning the master again ascended the seat and gathered the assembly to recite the sutras—no more of that.
Now Guanyin, the Bodhisattva of Mount Putuo in the Southern Sea, had received the Tathagata's command and was going through Chang'an in search of the good man who would fetch the scriptures; but day after day had passed and she had met no one truly virtuous. Suddenly she heard how Taizong was proclaiming good works, choosing eminent monks, and opening the great assembly; and she saw that the master of the altar was none other than the monk River Float—the child of Buddha descended out of the Land of Bliss, the very elder she had once escorted to his rebirth. The Bodhisattva rejoiced exceedingly. She took up the treasures the Buddha had given her and carried them up the great street to sell, with Moksa in attendance. And what treasures do you suppose they were? A kasaya, rare treasure of patterned brocade, and a tin staff with nine rings. She had also the three fillets—of gold, of binding, and of prohibition—concealed away carefully for later use; only the kasaya and the staff were offered for sale.
In Chang'an city there were dull monks who had not been chosen for the assembly, yet had a few strings of country cash. Seeing the Bodhisattva changed into the shape of a scabbed and scurvy wretch, in a tattered robe, barefoot and bareheaded, holding up a kasaya that blazed and glittered, one came up and asked: “You scabby monk, how much will you take for that kasaya?” The Bodhisattva said: “The kasaya is worth five thousand taels of silver, and the tin staff two thousand.” The dull monk laughed: “These two scabby fellows are madmen! Idiots! Two coarse things like that, and they ask seven thousand taels of silver? Unless putting them on made a man live forever and turned him into a Buddha and a patriarch, they would not be worth half of that! Take them away! There is no sale!”
The Bodhisattva did not argue with him, but walked on with Moksa. They went a good while and came before the Gate of Eastern Glory, where they met Prime Minister Xiao Yu returning from court, his outriders clearing the street. The Bodhisattva stood boldly in the way, kasaya in hand, straight in the prime minister's path. Xiao Yu reined in his horse and looked: the kasaya blazed and glittered. He sent a man to ask the seller her price. The Bodhisattva said: “The kasaya is five thousand taels, the tin staff two thousand.” Xiao Yu said: “What virtue has it, to be priced so high?” The Bodhisattva said: “The kasaya has its virtues and its faults; there are times it takes money, and times it takes none.” Xiao Yu said: “What is virtue in it? What is fault?” The Bodhisattva said: “Whoever wears my kasaya does not sink into perdition, does not fall into hell, does not meet calamity of venom, nor disaster of tigers and wolves: that is its virtue. But the greedy and lustful dull monk who loves mischief, the monk who keeps neither fast nor precepts, the common man who burns the sutras and slanders Buddha—such cannot so much as see the face of my kasaya: that is its fault.” He asked again: “And when does it take money, and when not?” The Bodhisattva said: “Whoever does not keep the Buddha's law, does not revere the Three Treasures, and forces a purchase—I will insist on seven thousand taels: that is taking money. But whoever reveres the Three Treasures, rejoices at the sight of goodness, takes refuge in our Buddha, and can bear the weight of such a thing—I will gladly give him kasaya and staff and count it a good karma: that is taking none.” Xiao Yu heard, and his face grew twice as bright as spring, for he knew this was a good man. He dismounted at once and greeted the Bodhisattva with courtesy: “Great Elder of the Law, forgive Xiao Yu his offense. Our emperor of the Tang loves goodness dearly, and there is not one in all the court who does not follow it. At this very moment the Land-and-Water Mass is being established, and this kasaya is just the thing for Master Chen Xuanzang, the Grand Coordinator, to wear. Come with me to court to see the emperor.”
The Bodhisattva gladly followed, turned her steps, and went straight in through the Gate of Eastern Glory. The gate officer reported, and by edict they were summoned to the jeweled hall. There stood Xiao Yu with the two scabby monks at the foot of the steps. The Tang sovereign asked: “Xiao Yu, what matter brings you?” Xiao Yu bowed before the steps and said: “Coming out of the Gate of Eastern Glory I happened upon two monks selling a kasaya and a tin staff. It seemed to me Master Xuanzang might wear such a garment, and so I have led the monks in to present them.” Taizong was overjoyed and asked the price of the kasaya. The Bodhisattva and Moksa stood in attendance below the steps and made no bow at all; asked the kasaya's price, she answered: “The kasaya five thousand taels, the tin staff two thousand.” Taizong said: “What virtue has that kasaya, that it is worth so much?” The Bodhisattva said:
This kasaya: let a dragon wear one thread of it, and he escapes the doom of the great roc's devouring; let a crane hang one wisp of it, and he wins the wonder of passing beyond the world into sagehood.Wherever its wearer sits, ten thousand gods come to do him court; at his every movement seven Buddhas walk beside him.This kasaya was drawn and spun from the silk of the ice-silkworm, twisted by cunning craftsmen into thread, woven by immortal maidens, finished upon the looms of goddesses, square after square of clustered cloth stitched with embroidered flowers.Piece laid to piece they pile like heaped brocade; delicate and scattered they vie in woven blossoms; their colors blaze and glitter, spraying jewel-light.Put on, it wraps the body round in drifting red mist; taken off, a stretch of rainbow cloud flies away.Beyond the gates of the three heavens it lets through the dark radiance; before the peaks of the Five Mountains it raises an air of treasure.Layer upon layer are set the lotus flowers of the West; dazzling hang pearls in the likeness of the stars.At its four corners glow night-luminous pearls; at the crown of it is set a single emerald.Though it cannot wholly show the original body, it has the clustered shining of the eight treasures.This kasaya is folded away in idle times and worn only when a sage appears. Folded away in idle times, its thousandfold wrappings let through the rainbow; worn when a sage appears, it startles all the heavens, and gods and ghosts stand in fear.On it are the As-You-Will Pearl, the Mani Pearl, the Dust-Repelling Pearl, the Wind-Settling Pearl; and there are red agate, purple coral, night-luminous pearls, and relics of the Buddha.It drinks the moon's white till it glows, and vies with the sun in red; strand upon strand immortal breath fills the sky, and blossom upon blossom auspicious light bears up the sage.Strand upon strand immortal breath fills the sky, shining clear through the gates of heaven; blossom upon blossom auspicious light bears up the sage, casting its shade over all the world.It shines upon the mountains and rivers and startles tiger and leopard; it shadows the islands of the sea and stirs the fish and dragons.Along its edges run two borders of melted gold; at its collar white jade links are joined in a ring.
The poem says:
The Three Treasures stand towering, and the Way is to be honored; the four births and the six paths are all weighed there.The clear heart knows how to nourish the law of men and gods; the nature seen hands on the lamp of wisdom.It guards the body, solemn as a world of gold; body and mind are clean as ice in a jug of jade.Since the Buddha decreed the kasaya, through ten thousand kalpas who has dared unrobe a monk?”
On the jeweled hall the Tang sovereign heard this and rejoiced exceedingly. He asked again: “Monk, what virtue has the nine-ring staff?” The Bodhisattva said: “My tin staff is this:
Nine rings, of copper set and iron wrought; nine joints of immortal rattan keep their color forever.In the hand it tires of nothing, gaunt of bone and lean; down the mountain it goes lightly, carrying the white cloud home.The great Fifth Patriarch roamed the gates of heaven with it; Luobu sought his mother and broke through the gates of the earth with it.It is stained with no speck of the red dust's filth; gladly it goes with the divine monk up the mountain of jade.”
Hearing this, the Tang sovereign ordered the kasaya unrolled and examined it through from end to end: truly a fine thing. He said: “Great Elder of the Law, I will not hide it from you. I have now opened wide the teaching of goodness and planted the fields of blessing on every side, and monks are gathered at Huasheng Monastery to expound the sutras. Among them is one of great virtue and conduct, whose dharma name is Xuanzang. I would buy these two treasures of yours and bestow them on him for his use. What price do you truly ask?” Hearing this, the Bodhisattva and Moksa pressed their palms together in refuge, uttered the name of Buddha, bowed, and made answer: “Since he is a man of such virtue, this poor monk gladly gives them, and will take no money.” With that she turned to go. The Tang sovereign hastily had Xiao Yu hold her back, and stood on the hall, bowing slightly, and said: “You first asked five thousand taels for the kasaya and two thousand for the staff; now, seeing that I wish to buy, you will take nothing. Do you mean to say that I, trusting in my throne, force your goods from you by power? There is no such thing. I will pay your first price in full; you may not evade it.” The Bodhisattva raised her hands: “This poor monk made a vow beforehand: I said that if there were one who revered the Three Treasures, rejoiced at the sight of goodness, and took refuge in our Buddha, I would take no money but gladly give them to him. Now I see Your Majesty bright in virtue and perfect in goodness, honoring our Buddha's gate; and the eminent monk besides is rich in virtue and conduct, proclaiming the great law. It is right that I present them, and I will take no money. Your poor monk begs to leave these things and withdraw.” Seeing such earnest devotion, the Tang sovereign rejoiced greatly. He ordered the Court of Imperial Entertainments to lay out a great vegetarian banquet in thanks. The Bodhisattva again firmly declined and would not stay, and went off in high spirits, back to her hiding in the city's Earth God temple—no more of that.
Now Taizong held noon court and sent Wei Zheng bearing the edict to summon Xuanzang. The master was at that moment gathering the assembly upon the platform, chanting the sutras and reciting the hymns; hearing the summons he came down at once, dressed, and went with Wei Zheng to see the emperor. Taizong said: “To further this good work we have troubled the master, and have nothing wherewith to repay him. This morning Xiao Yu met two monks who gladly offered a kasaya of rare patterned treasure and a tin staff of nine rings. We have now called the master to come and take them for his use.” Xuanzang kowtowed and thanked the grace. Taizong said: “If the master does not disdain, put it on and let us see.” The elder shook out the kasaya and draped it over his body, took the tin staff in his hand, and stood before the steps. Sovereign and ministers rejoiced, every one of them. Truly a child of the Tathagata. Look at him:
Awesomely handsome his face, elegant and fine; the Buddha's robe fits him as if cut for his body.Its radiance blazes and fills heaven and earth; its knots of color cluster and gather in the universe.Bright the pearls that are ranked above and below; layer upon layer the gold threads run before and behind.Fine cotton borders all four sides with a brocade hem; ten thousand rare devices spread silk and embroidery over it.Eight treasures wrought as flowers bind the button-silk; a gold ring gathers the collar and climbs the woolen clasps.Buddhas of heaven, great and small, are ranked in their places; the stars and figures, honored and humble, stand to left and right.Master Xuanzang has great karma, and this thing before him he is fit to bear.He is like a living arhat of the Land of Bliss, outshining the true awakened beauty of the West.His staff rings and chimes, vying with its nine rings; his Pilu cap shines back, full and abundant.Truly a child of Buddha, and no idle tale; fairer than Bodhi, without fraud or falsehood.
Then before the steps the civil and military officials shouted their applause. Taizong's joy was more than he could hold: he ordered the master to wear the kasaya and carry the precious staff, gave him two squads of retinue, had the ministers escort him out the palace gate, and told him to parade down the great avenue and so return to the monastery—just like a new top graduate riding in state through the streets. Xuanzang bowed again and thanked the grace, and down the great avenue he went, blazing and splendid, swaying in state. In Chang'an city, traveling merchants and settled traders, princelings and noble scions, poets and scholars, men and women great and small—all pressed forward to look, crying: “What a master! Truly a living arhat come down from heaven, a living Bodhisattva walking among men!”
Xuanzang came to the monastery, and the monks left their seats to meet him. At the sight of that kasaya upon him and that staff in his hand they cried that Ksitigarbha himself had come, and all took refuge and waited upon him at either side. Xuanzang went up into the hall, lit incense, and worshipped the Buddha; then, having told the assembly of the imperial grace, each returned to his seat. The red wheel of the sun sank westward unawares. Truly it was:
The sun goes down and mist bewilders grass and trees; in the imperial capital the bells and drums first sound. Ding-dong, three strokes, and foot travelers cease; the streets before and behind are still.The lofty monastery blazes with its lamps; the lonely village lies cold and soundless. The Chan monk in meditation turns the sutras over—just the hour to tame the demons and nourish the nature.
Time flew between the finger-tips, and the great assembly of the seventh day arrived. Xuanzang memorialized again, asking the Tang sovereign to come and offer incense. By this time the sound of goodness filled the realm. Taizong put his carriage in order, and with the civil and military officials, the consorts and the imperial kin, went early to the monastery. And the whole city, great and small, honored and humble, came to the monastery to hear the preaching.
Then the Bodhisattva said to Moksa: “Today is the great assembly proper of the Land-and-Water Mass; with one seven to conclude the seven sevens, it may be finished. Let us two mingle in the crowd: first, to see how the assembly is conducted; second, to see whether Golden Cicada is worthy to wear my treasure; third, to hear which school of the law he preaches.” The two of them went into the monastery. Truly it was: with karma to meet an old acquaintance; prajna returning to its home ground. Inside, they looked about them, and truly:
A great realm under heaven, finer indeed than Saha; it outdoes Jeta's Grove and Shravasti, and yields nothing to the loftiest monastery. Immortal music rings out loud and clear, and the names of Buddha sound upon the air.
The Bodhisattva came straight to the Many-Treasure Terrace, and there indeed was the countenance of Golden Cicada, wise and clear. The poem says:
All things limpid, without one speck of dust; the great master Xuanzang sits upon the high terrace.Souls of the dead, reborn, come to him out of the dark; the eminent hearers of the law come to him in from the streets.Giving according to the need, the heart's road runs far; born at will, the hidden gate stands open.Face to face he sets forth the measureless law, and old and young alike open their hearts in joy.
Another poem says:
Through the dharma world he wanders in the hall of preaching, and meets with one unlike the common run of men.All tell the thousand and ten thousand things before their eyes, and talk besides of the many works of kalpas of dust.The cloud of the law spreads soft above the clustered peaks; the net of the teaching stretches full across the sky.It turns the lives of men toward good thoughts, and red petals rain from heaven in drifts.
On the terrace the master recited a while from the Sutra of Receiving Birth and Ferrying Over the Dead, discoursed a while on the Heavenly Treasury Scroll for the Pacifying of the Realm, and then proclaimed a while from the Scroll Exhorting to Merit. The Bodhisattva came up close, struck the jeweled terrace with her hand, and called out in a loud voice: “Monk! You know only how to discourse on the teaching of the Lesser Vehicle; can you discourse on the Greater?” Xuanzang heard, and his heart leapt with joy; he sprang down from the terrace, and raising his hand to the Bodhisattva said: “Reverend teacher, your disciple failed to see you—a great fault. All this company of monks preaches only the Lesser Vehicle; I do not know how the teaching of the Greater goes.” The Bodhisattva said: “This Lesser Vehicle of yours cannot raise the dead to a higher birth; it can only temper the world and soften its light. I have the Three Treasuries of the Buddha's Greater Vehicle: they can raise the dead up to heaven, can deliver the imperiled out of suffering, can win a life-body of immeasurable years, and make one who neither comes nor goes.”
While they spoke, the officer of incense who patrolled the hall hurried to report to the Tang sovereign: “The master was in the midst of discoursing on the wonderful law when two scabby wandering monks pulled him down and spouted nonsense at him.” The king ordered them seized. A crowd pushed the two monks into the rear hall of the law; brought before Taizong, the monks neither raised their hands nor bowed, but looked up and said: “Your Majesty called us—for what?” The Tang sovereign knew him: “Are you the monk who gave the kasaya the other day?” The Bodhisattva said: “I am.” Taizong said: “If you came here to hear the preaching, you should have taken your vegetarian meal and sat still. Why quarrel with my master, throw the sutra hall into disorder, and impede the work of Buddha?” The Bodhisattva said: “Your master preaches the Lesser Vehicle, which cannot raise the dead to heaven. I have the Three Treasuries of the Greater Vehicle, which can deliver the dead from suffering and win a life-body that knows no decay.” Taizong, grave with joy, asked: “And where does your Greater Vehicle law reside?” The Bodhisattva said: “In the Thunderclap Monastery on Vulture Peak in Great India in the far West, with our Tathagata Buddha. It can untie the knots of a hundred grievances and dissolve calamities that were never deserved.” Taizong said: “Do you have it by heart?” The Bodhisattva said: “I remember it.” Taizong rejoiced greatly: “Let the master lead you up—be so good as to mount the terrace and open the discourse.”
The Bodhisattva took Moksa with her, flew up to the high terrace, trod the auspicious clouds straight up into the ninth heaven, revealed her true form as her who saves from suffering, and held up the pure vase with its sprig of willow. On the left was Moksa Hui'an, staff in hand, his spirit braced. The Tang sovereign in his joy bowed toward heaven, and the civil and military officials knelt on the earth and burned incense. In all the monastery, monks and nuns, Daoists and laymen, scholars and craftsmen and merchants, there was not one who did not bow and pray: “What a Bodhisattva! What a Bodhisattva!” There is a eulogy to prove it:
Auspicious mist scatters in bright confusion; blessed light guards the dharma body. In the ninth heaven, amid the shining river of the sky, appears a true one in a woman's form. The Bodhisattva on her head wears a chaplet of gold-leaf knots spread with kingfisher plumes, shedding gold light and breathing auspicious vapor, hung with strings of pearls; on her body a robe of pale hue and light tint, blue and white, coiled with golden dragons and flying with phoenixes of many colors; at her breast a chime of jeweled pendants that answers the moon and dances in the clear wind, strung with precious pearls and set with kingfisher jade; at her waist a skirt of brocade velvet woven of ice-silkworm thread and edged with gold, that mounts the colored clouds and presses the jade sea. Before her she leads a white parrot with yellow down and red beak, that flew across the eastern ocean and ranged the whole world, grateful and filial. In her hand she bears the treasure vase of her grace that aids the world; in the vase stands a sprig of willow that sprinkles the blue heavens, scatters the great evil, and sweeps away the lingering fog. Rings of jade pierce the embroidered clasps; deep beneath her are her golden lotus feet. The gates of the three heavens are open to her coming and going. Truly she is Guanyin, who saves from suffering and from hard distress.
The Tang sovereign in his rapture forgot his rivers and mountains; the civil and military officials lost all the forms of court; and the whole assembly chanted: “Homage to Guanyin Bodhisattva!” Taizong gave orders at once that painters of cunning hand sketch the Bodhisattva's true likeness. At the word there was chosen Wu Daozi, that painter of gods and saints, of far sight and lofty discernment (the same who later painted the meritorious officials on the Pavilion of Lingering Smoke). He spread his wondrous brush and drew the true form. The Bodhisattva's auspicious clouds receded into the distance, and in an instant the gold light was gone; only, from mid-air, down fluttered a paper slip on which were written a few lines of eulogy, plain to read. It said:
Homage to the sovereign of the Great Tang: in the West there are wondrous texts.The road runs a hundred and eight thousand li; with earnest care press on to the Greater Vehicle.When this scripture comes back to our land, it can raise the ghosts out of the throng of the dead.If any are willing to go, they shall seek and win the golden body of right fruition.
Reading the eulogy, Taizong ordered the monks: “Suspend the great assembly for now. When I have sent men to fetch the Greater Vehicle scriptures, we shall renew our loyal hearts and begin the good work again.” Not an official but obeyed. Then, there in the monastery, he asked: “Who will take my commission and go up to the Western Heaven, bow before Buddha, and fetch the scriptures?” The words were hardly out of his mouth when the master stepped from the side and made his reverence before the emperor: “Your poor monk is without talent, yet he gladly offers the labor of dog and horse, to go and fetch the true scriptures for Your Majesty, and pray that our sovereign's rivers and mountains stand firm forever.” The Tang sovereign was overjoyed, came forward, and raised him with his own hand: “If the master can give such loyal worth, and does not fear how long the road nor the crossing of mountains and rivers, I will gladly be your brother.” Xuanzang bowed his head and thanked the grace. The Tang sovereign, worthy indeed, went before the Buddha in the monastery and made four full bows to Xuanzang, calling him “sagely monk and royal brother.” Xuanzang, thanking him without end, said: “Your Majesty, what virtue or power has your poor monk, that he should be so favored of heavenly grace? I go to give up this body and spend my every effort, straight to the Western Heaven; and if I do not reach the Western Heaven and win the true scriptures, I will not dare return to this land though I die, but sink forever into the hell of the lost.” Then before the Buddha he lit incense and made it his vow. The Tang sovereign rejoiced greatly, ordered the royal carriage back, and it was settled that when a fine day should be chosen the passport would be issued and the journey made; then the carriage returned and all dispersed.
Xuanzang also went back to Broad Blessing Monastery. The monks of the house and his few disciples had long heard of the quest for the scriptures, and came to see him, asking: “You have vowed to go up to the Western Heaven—is it true?” Xuanzang said: “It is true.” His disciples said: “Master, we have heard it said that the road to the Western Heaven is far, and that tigers, leopards, and demons throng it. We fear you will go and not return; your life could not be kept.” Xuanzang said: “I have sworn a great and mighty vow: if I do not fetch the true scriptures, I sink forever into the hell of the lost. It is simply that, having received the sovereign's grace and favor, I cannot but be loyal and repay the realm. This going of mine is truly into the dim and the vast; good fortune and bad are not to be told.” And he said: “Disciples, after I am gone—three years, or five, or seven—watch the pine branches at the mountain gate: when they point east, I am coming back; if not, I shall never come back.” The disciples took these words and held them fast in memory.
Early the next morning Taizong held court and gathered the civil and military, wrote out the passport for the fetching of the scriptures, and set upon it the great seal of passage. The astrological commission reported: “Today is the day of the honored man and the lucky star, fit for setting out on a far road.” The Tang sovereign rejoiced. Then the gate officer announced: “The royal brother the master waits outside the gate for the edict.” He was at once called up into the jeweled hall: “Royal brother, today is a lucky day for travel. Here is the passport of passage. I have besides a purple-gold alms bowl to send with you, for begging your food upon the road. Two attendants for the long road have been chosen. And I add a horse from my own gift, to be your legs for the far journey. Set out from here.” Xuanzang rejoiced, thanked the grace, took up his things, and showed no thought of lingering. The Tang sovereign set out his carriage, and with the ministers escorted him beyond the gate. There the monks of Broad Blessing and the disciples had brought all Xuanzang's winter and summer clothes, and waited outside the pass. The Tang sovereign ordered first that the baggage and horses be made ready, then had an officer take up the ewer and pour wine. Taizong raised the cup, and asked: “By what fine name shall we call you, royal brother?” Xuanzang said: “Your poor monk is one who has left the world; he dares not take a title.” Taizong said: “The Bodhisattva said that in the Western Heaven are the scriptures in three treasuries. Royal brother, take your title from the scriptures and be called Tripitaka—how would that be?” Xuanzang thanked the grace again, and took the cup, saying: “Your Majesty, wine is the first prohibition of the monkhood; your poor monk, since he became a man of religion, has never drunk.” Taizong said: “This journey is not as other things. This is unfermented wine; drink only this one cup, to crown my farewell.” Tripitaka dared not refuse. He took the cup, and was just lifting it to drink, when Taizong bowed his head, took up with his imperial finger a pinch of dust from the ground, and dropped it into the wine. Tripitaka did not understand. Taizong laughed and said: “Royal brother—this journey of yours, when you reach the Western Heaven, how long before you come back?” Tripitaka said: “In three years I shall come straight back to our land.” Taizong said: “The days are long and the years deep; the mountains far and the roads distant. Drink this cup, royal brother: better to love one pinch of your native earth than ten thousand taels of gold in a stranger's land.” Tripitaka then understood the meaning of the pinch of dust, thanked the grace again, drank the cup dry, took his leave, and passed out through the gate. The Tang sovereign's carriage returned.
But how did that going turn out? Listen to the next chapter to find out.
Chapter 13
Traditional Chinese
第十三回 陷虎穴金星解厄 雙叉嶺伯欽留僧
詩曰：
大有唐王降敕封，欽差玄奘問禪宗。堅心磨琢尋龍穴，著意修持上鷲峰。邊界遠遊多少國，雲山前度萬千重。自今別駕投西去，秉教迦持悟大空。
卻說三藏自貞觀十三年九月望前三日，蒙唐王與多官送出長安關外。一二日馬不停蹄，早至法門寺。本寺住持上房長老，帶領眾僧有五百餘人，兩邊羅列，接至裡面，相見獻茶。茶罷進齋，齋後不覺天晚。正是那：
影動星河近，月明無點塵。雁聲鳴遠漢，砧韻響西鄰。歸鳥棲枯樹，禪僧講梵音。蒲團一榻上，坐到夜將分。
眾僧們燈下議論佛門定旨，上西天取經的原由：有的說水遠山高，有的說路多虎豹；有的說峻嶺陡崖難度，有的說毒魔惡怪難降。三藏箝口不言，但以手指自心，點頭幾度。眾僧們莫解其意，合掌請問道：「法師指心點頭者，何也？」三藏答曰：「心生，種種魔生；心滅，種種魔滅。我弟子曾在化生寺對佛說下洪誓大願，不由我不盡此心。這一去，定要到西天，見佛求經，使我們法輪回轉，願聖主皇圖永固。」眾僧聞得此言，人人稱羨，個個宣揚，都叫一聲：「忠心赤膽大闡法師！」誇讚不盡，請師入榻安寐。
早又是竹敲殘月落，雞唱曉雲生。那眾僧起來，收拾茶水、早齋。玄奘遂穿了袈裟，上正殿，佛前禮拜道：「弟子陳玄奘，前往西天取經，但肉眼愚迷，不識活佛真形。今願立誓：路中逢廟燒香，遇佛拜佛，遇塔掃塔。但願我佛慈悲，早現丈六金身，賜真經，留傳東土。」祝罷，回方丈進齋。齋畢，那二從者整頓了鞍馬，促趲行程。三藏出了山門，辭別眾僧。眾僧不忍分別，直送有十里之遙，噙淚而返。三藏遂直西前進。正是那季秋天氣，但見：
數村木落蘆花碎，幾樹楓楊紅葉墜。路途煙雨故人稀，黃菊麗，山骨細，水寒荷破人憔悴。白蘋紅蓼霜天雪，落霞孤鶩長空墜。依稀黯淡野雲飛，玄鳥去，賓鴻至，嘹嘹嚦嚦聲宵碎。
師徒們行了數日，到了鞏州城，早有鞏州合屬官吏人等迎接入城中。安歇一夜，次早出城前去。一路饑餐渴飲，夜住曉行，兩三日，又至河州衛。此乃是大唐的山河邊界。早有鎮邊的總兵與本處僧道，聞得是欽差御弟法師上西方見佛，無不恭敬。接至裡面供給了，著僧綱請往福原寺安歇。本寺僧人，一一參見，安排晚齋。齋畢，吩咐二從者飽喂馬匹，天不明就行。
及雞方鳴，隨喚從者，卻又驚動寺僧，整治茶湯齋供。齋罷，出離邊界。這長老心忙，太起早了。原來此時秋深時節，雞鳴得早，只好有四更天氣。一行三人，連馬四口，迎著清霜，看著明月，行有數十里遠近，見一山嶺，只得撥草尋路，說不盡崎嶇難走，又恐怕錯了路徑。正疑思之間，忽然失足，三人連馬都跌落坑坎之中。三藏心慌，從者膽戰。卻才悚懼，又聞得裡面哮吼高呼，叫：「拿將來！拿將來！」只見狂風滾滾，擁出五六十個妖邪，將三藏、從者揪了上去。這法師戰戰兢兢的偷眼觀看，上面坐的那魔王十分兇惡。真個是：
雄威身凜凜，猛氣貌堂堂。電目飛光艷，雷聲振四方。鋸牙舒口外，鑿齒露腮旁。錦繡圍身體，文斑裹脊梁。鋼鬍稀見肉，鉤爪利如霜。東海黃公懼，南山白額王。
諕得個三藏魂飛魄散，二從者骨軟筋麻。魔王喝令綁了。眾妖一齊將三人用繩索綁縛。正要安排吞食，只聽得外面喧嘩，有人來報：「熊山君與特處士二位來也。」三藏聞言，擡頭觀看，前走的是一條黑漢。你道他是怎生模樣：
雄豪多膽量，輕健夯身軀。涉水惟兇力，跑林逞怒威。向來符吉夢，今獨露英姿。綠樹能攀折，知寒善諭時。准靈惟顯處，故此號山君。
又見那後邊來的是一條胖漢。你道怎生模樣：
嵯峨雙角冠，端肅聳肩背。性服青衣穩，蹄步多遲滯。宗名父作牯，原號母稱牸。能為田者功，因名特處士。
這兩個搖搖擺擺，走入裡面，慌得那魔王奔出迎接。熊山君道：「寅將軍一向得意，可賀，可賀。」特處士道：「寅將軍丰姿勝常，真可喜，真可喜。」魔王道：「二公連日如何？」山君道：「惟守素耳。」處士道：「惟隨時耳。」三個敘罷，各坐談笑。
只見那從者綁得痛切悲啼。那黑漢道：「此三者何來？」魔王道：「自送上門來者。」處士笑云：「可能待客否？」魔王道：「奉承，奉承。」山君道：「不可盡用，食其二，留其一可也。」魔王領諾，即呼左右，將二從者剖腹剜心，剁碎其屍：將首級與心肝奉獻二客，將四肢自食，其餘骨肉分給各妖。只聽得嘓啅之聲，真似虎啖羊羔，霎時食盡。把一個長老幾乎諕死。這才是初出長安第一場苦難。
正愴慌之間，漸漸的東方發白。那二怪至天曉方散，俱道：「今日厚擾，容日竭誠奉酬。」方一擁而退。
不一時，紅日高昇，三藏昏昏沉沉，也辨不得東西南北。正在那不得命處，忽然見一老叟，手持拄杖而來。走上前，用手一拂，繩索皆斷。對面吹了一口氣，三藏方甦，跪拜於地道：「多謝老公公，搭救貧僧性命。」老叟答禮道：「你起來。你可曾疏失了甚麼東西？」三藏道：「貧僧的從人已是被怪食了。只不知行李、馬匹在於何處？」老叟用杖指道：「那廂不是一匹馬、兩個包袱？」三藏回頭看時，果是他的物件，並不曾失落，心才略放下些。問老叟曰：「老公公，此處是甚所在？公公何由在此？」老叟道：「此是雙叉嶺，乃虎狼巢穴處。你為何墮此？」三藏道：「貧僧雞鳴時，出河州衛界，不料起得早了，冒霜撥露，忽失落此地。見一魔王，兇頑太甚，將貧僧與二從者綁了。又見一條黑漢，稱是熊山君；一條胖漢，稱是特處士：走進來，稱那魔王是寅將軍。他三個把我二從者吃了，天光才散。不想我是那裡有這大緣大分，感得老公公來此救我？」老叟道：「處士者，是個野牛精；山君者，是個熊羆精；寅將軍者，是個老虎精。左右妖邪，盡都是山精樹鬼、怪獸蒼狼。只因你的本性元明，所以吃不得你。你跟我來，引你上路。」
三藏不勝感激，將包袱捎在馬上，牽著韁繩，相隨老叟徑出了坑坎之中，走上大路。卻將馬拴在道旁草頭上，轉身拜謝那公公，那公公遂化作一陣清風，跨一隻硃頂白鶴，騰空而去。只見風飄飄遺下一張簡帖，書上四句頌子。頌子云：
吾乃西天太白星，特來搭救汝生靈。前行自有神徒助，莫為艱難報怨經。
三藏看了，對天禮拜道：「多謝金星，度脫此難。」拜畢，牽了馬匹，獨自個孤孤悽悽，往前苦進。這嶺上，真個是：
寒颯颯雨林風，響潺潺澗下水。香馥馥野花開，密叢叢亂石磊。鬧嚷嚷鹿與猿，一隊隊獐和麂。喧雜雜鳥聲多，靜悄悄人事靡。那長老，戰兢兢心不寧；這馬兒，力怯怯蹄難舉。
三藏捨身拚命，上了那峻嶺之間。行經半日，更不見個人煙村舍。一則腹中饑了，二則路又不平。正在危急之際，只見前面有兩隻猛虎咆哮，後邊有幾條長蛇盤繞。左有毒蟲，右有怪獸。三藏孤身無策，只得放下身心，聽天所命。又無奈那馬腰軟蹄彎，即便跪下，伏倒在地，打又打不起，牽又牽不動。苦得個法師襯身無地，真個有萬分悽楚，已自分必死，莫可奈何。
卻說他雖有災迍，卻有救應。正在那不得命處，忽然見毒蟲奔走，妖獸飛逃，猛虎潛蹤，長蛇隱跡。三藏擡頭看時，只見一人，手執鋼叉，腰懸弓箭，自那山坡前轉出，果然是一條好漢。你看他：
頭上戴一頂艾葉花斑豹皮帽，身上穿一領羊絨織錦叵羅衣，腰間束一條獅蠻帶，腳下屣一對麂皮靴。環眼圓睛如弔客，圈鬚亂擾似河奎。懸一囊毒藥弓矢，拿一桿點鋼大叉。雷聲震破山蟲膽，勇猛驚殘野雉魂。
三藏見他來得漸近，跪在路傍，合掌高叫道：「大王救命！大王救命！」那條漢到邊前，放下鋼叉，用手攙起道：「長老休怕。我不是歹人，我是這山中的獵戶，姓劉名伯欽，綽號鎮山太保。我才自來，要尋兩隻山蟲食用。不期遇著你，多有衝撞。」三藏道：「貧僧是大唐駕下欽差，往西天拜佛求經的和尚。適間來到此處，遇著些狼虎蛇蟲，四邊圍繞，不能前進。忽見太保來，眾獸皆走，救了貧僧性命，多謝，多謝。」伯欽道：「我在這裡住人，專倚打些狼虎為生，捉些蛇蟲過活，故此眾獸怕我走了。你既是唐朝來的，與我都是鄉里。此間還是大唐的地界，我也是唐朝的百姓，我和你同食皇王的水土，誠然是一國之人。你休怕，跟我來，到我舍下歇馬，明朝我送你上路。」三藏聞言，滿心歡喜，謝了伯欽，牽馬隨行。
過了山坡，又聽得呼呼風響。伯欽道：「長老休走，坐在此間。風響處，是個山貓來了，等我拿他家去管待你。」三藏見說，又膽戰心驚，不敢舉步。那太保執了鋼叉，拽開步，迎將上去。只見一隻斑斕虎，對面撞見，他看見伯欽，急回頭就走。這太保霹靂一聲，咄道：「那業畜那裡走！」那虎見趕得急，轉身掄爪撲來。這太保三股叉舉手迎敵。諕得個三藏軟癱在草地。這和尚自出娘肚皮，那曾見這樣凶險的勾當。太保與那虎在那山坡下，人虎相持，果是一場好鬥。但見：
怒氣紛紛，狂風滾滾。怒氣紛紛，太保沖冠多膂力；狂風滾滾，斑彪逞勢噴紅塵。那一個張牙舞爪，這一個轉步回身。三股叉擎天幌日，千花尾擾霧雲飛。這一個當胸亂刺，那一個劈面來吞。閃過的再生人道，撞著的定見閻君。只聽得那斑彪哮吼，太保聲狠。斑彪哮吼，振裂山川驚鳥獸；太保聲狠，喝開天府現星辰。那一個金睛怒出，這一個壯膽生嗔。可愛鎮山劉太保，堪誇據地獸之君。人虎貪生爭勝負，些兒有慢喪三魂。
他兩個鬥了有一個時辰，只見那虎爪慢腰鬆，被太保舉叉平胸刺倒。可憐啊，鋼叉尖穿透心肝，霎時間血流滿地。揪著耳朵，拖上路來。好男子，氣不連喘，面不改色，對三藏道：「造化，造化。這隻山貓，夠長老食用一日。」三藏誇讚不盡道：「太保真山神也！」伯欽道：「有何本事，敢勞過獎？這個是長老的洪福。去來，趕早兒剝了皮，煮些肉，管待你也。」
他一隻手執著叉，一隻手拖著虎，在前引路。三藏牽著馬，隨後而行。迤𨓦行過山坡，忽見一座山莊。那門前真個是：
參天古樹，漫路荒籐。萬壑風塵冷，千崖氣象奇。一徑野花香襲體，數竿幽竹綠依依。草門樓，籬笆院，堪描堪畫；石板橋，白土壁，真樂真稀。秋容蕭索，爽氣孤高。道傍黃葉落，嶺上白雲飄。疏林內山禽聒聒，莊門外細犬嘹嘹。
伯欽到了門首，將死虎擲下，叫：「小的們何在？」只見走出三四個家僮，都是怪形惡相之類，上前拖拖拉拉，把隻虎扛將進去。伯欽吩咐教趕早剝了皮，安排將來待客。復回頭迎接三藏進內，彼此相見，三藏又拜謝伯欽厚恩憐憫救命。伯欽道：「同鄉之人，何勞致謝。」坐定茶罷，有一老嫗領著一個媳婦，對三藏進禮。伯欽道：「此是家母、小妻。」三藏道：「請令堂上坐，貧僧奉拜。」老嫗道：「長老遠客，各請自珍，不勞拜罷。」伯欽道：「母親啊，他是唐王駕下，差往西天見佛求經者。適間在嶺頭上遇著孩兒，孩兒念一國之人，請他來家歇馬，明日送他上路。」老嫗聞言，十分懽喜道：「好，好，好。就是請他，不得這般恰好。明日你父親週忌，就浼長老做些好事，念卷經文，到後日送他去罷。」這劉伯欽雖是一個殺虎手，鎮山的太保，他卻有些孝順之心。聞得母言，就要安排香紙，留住三藏。
說話間，不覺的天色將晚。小的們排開桌凳，拿幾盤爛熟虎肉，熱騰騰的放在上面。伯欽請三藏權用，再另辦飯。三藏合掌當胸道：「善哉！貧僧不瞞太保說，自出娘胎，就做和尚，更不曉得吃葷。」伯欽聞得此說，沉吟了半晌道：「長老，寒家歷代以來，不曉得吃素。就是有些竹筍，採些木耳，尋些乾菜，做些豆腐，也都是獐鹿虎豹的油煎，卻無甚素處。有兩眼鍋灶，也都是油膩透了。這等奈何？反是我請長老的不是。」三藏道：「太保不必多心，請自受用。我貧僧就是三五日不吃飯，也可忍餓，只是不敢破了齋戒。」伯欽道：「倘或餓死，卻如之何？」三藏道：「感得太保天恩，搭救出虎狼叢裡，就是餓死，也強如喂虎。」
伯欽的母親聞說，叫道：「孩兒不要與長老閑講，我自有素物，可以管待。」伯欽道：「素物何來？」母親道：「你莫管我，我自有素的。」叫媳婦將小鍋取下，著火燒了油膩，刷了又刷，洗了又洗，卻仍安在灶上。先燒半鍋滾水，別用。卻又將些山地榆葉子，著水煎作茶湯。然後將些黃粱粟米，煮起飯來。又把些乾菜煮熟。盛了兩碗，拿出來鋪在桌上。老母對著三藏道：「長老請齋。這是老身與兒婦，親自動手整理的些極潔極淨的茶飯。」三藏下來謝了，方才上坐。
那伯欽另設一處，鋪排些沒鹽沒醬的老虎肉、香獐肉、蟒蛇肉、狐狸肉、兔肉，點剁鹿肉乾巴，滿盤滿碗的陪著三藏吃齋。方坐下，心欲舉箸，只見三藏合掌誦經，諕得個伯欽不敢動箸，急起身立在旁邊。三藏念不數句，卻教請齋。伯欽道：「你是個念短頭經的和尚？」三藏道：「此非是經，乃是一卷揭齋之咒。」伯欽道：「你們出家人，偏有許多計較，吃飯便也念誦念誦。」
吃了齋飯，收了盤碗，漸漸天晚。伯欽引著三藏出中宅，到後邊走走。穿過夾道，有一座草亭。推開門，入到裡面。只見那四壁上掛幾張強弓硬弩，插幾壺箭；過梁上搭兩塊血腥的虎皮；牆根頭插著許多槍刀叉棒；正中間設兩張坐器。伯欽請三藏坐坐。三藏見這般兇險腌臢，不敢久坐，遂出了草亭。又往後再行，是一座大園子，卻看不盡那叢叢菊蕊堆黃，樹樹楓楊掛赤。又見呼的一聲，跑出十來隻肥鹿，一大陣黃獐，見了人，呢呢痴痴，更不恐懼。三藏道：「這獐鹿想是太保養家了的？」伯欽道：「似你那長安城中人家，有錢的集財寶，有莊的集聚稻糧。我們這打獵的，只得聚養些野獸，備天陰耳。」他兩個說話閑行，不覺黃昏，復轉前宅安歇。
次早，那合家老小都起來，就整素齋，管待長老，請開啟念經。這長老淨了手，同太保家堂前拈了香，拜了家堂。三藏方敲響木魚，先念了淨口業的真言，又念了淨身心的神咒，然後開《度亡經》一卷。誦畢，伯欽又請寫薦亡疏一道，再開念《金剛經》、《觀音經》。一一朗音高誦。誦畢，吃了午齋，又念《法華經》、《彌陀經》，各誦幾卷，又念一卷《孔雀經》，及談苾蒭洗業的故事，早又天晚。獻過了種種香火，化了眾神紙馬，燒了薦亡文疏。佛事已畢，又各安寢。
卻說那伯欽的父親之靈，超薦得脫沉淪，鬼魂兒早來到自家宅內，托一夢與合宅長幼道：「我在陰司裡苦難難脫，日久不得超生。今幸得聖僧念了經卷，消了我的罪業，閻王差人送我上中華富地，長者人家托生去了。你們可好生謝送長老，不要怠慢，不要怠慢。我去也。」這才是：萬法莊嚴端有意，薦亡離苦出沉淪。那合家兒夢醒，又早太陽東上。伯欽的娘子道：「太保，我今夜夢見公公來家，說他在陰司苦難難脫，日久不得超生。今幸得聖僧念了經卷，消了他的罪業，閻王差人送他上中華富地，長者人家托生去，教我們好生謝那長老，不得怠慢他。說罷，徑出門，徉徜去了。我們叫他不應，留他不住。醒來卻是一夢。」伯欽道：「我也是那等一夢，與你一般。我們起去對母親說去。」他兩口子正欲去說，只見老母叫道：「伯欽孩兒，你來，我與你說話。」二人至前，老母坐在床上道：「兒啊，我今夜得了個喜夢，夢見你父親來家，說多虧了長老超度，已消了罪業，上中華富地，長者家去托生。」夫妻們俱呵呵大笑道：「我與媳婦皆有此夢，正來告稟，不期母親呼喚，也是此夢。」遂叫一家大小起來，安排謝意，替他收拾馬匹，都至前拜謝道：「多謝長老超薦我亡父脫難超生，報答不盡。」三藏道：「貧僧有何能處，敢勞致謝？」
伯欽把三口兒的夢話對三藏陳訴一遍，三藏也喜。早供給了素齋，又具白銀一兩為謝。三藏分文不受。一家兒又懇懇拜央，三藏畢竟分文未受。但道：「是你肯發慈悲送我一程，足感至愛。」伯欽與母妻無奈，急做了些粗麵燒餅乾糧，叫伯欽遠送。三藏歡喜收納。太保領了母命，又喚兩三個家僮，各帶捕獵的器械，同上大路。看不盡那山中野景，嶺上風光。
行經半日，只見對面處有一座大山，真個是高接青霄，崔巍險峻。三藏不一時到了邊前。那太保登此山如行平地，正走到半山之中，伯欽回身，立於路下道：「長老，請自前進，我卻告回。」三藏聞言，滾鞍下馬道：「千萬敢勞太保再送一程。」伯欽道：「長老不知。此山喚做兩界山，東半邊屬我大唐所管，西半邊乃是韃靼的地界。那廂狼虎不伏我降，我卻也不能過界，你自去罷。」三藏心驚，掄開手，牽衣執袂，滴淚難分。正在那叮嚀拜別之際，只聽得山腳下叫喊如雷道：「我師父來也！我師父來也！」諕得個三藏痴呆，伯欽打掙。
畢竟不知是甚人叫喊，且聽下回分解。
English
Caught in the Tiger's Den, the Gold Star of Venus Delivers Him; on Twin-Fork Ridge Boqin Detains the Monk
The poem says:
Great was the Tang sovereign's edict and seal; under imperial commission Xuanzang goes to ask the way of Chan.With steadfast heart, ground and polished, he seeks the dragon's lair; with earnest practice he climbs the Vulture Peak.Along the marches he travels past many a kingdom; ahead the cloudy mountains, thousands on thousands deep.From now on he quits the carriage and turns toward the West, holding the teaching of the Buddha, waking to the great emptiness.
Now Tripitaka, three days before the full moon of the ninth month of the thirteenth year of Zhenguan, was escorted by the Tang sovereign and the officials out beyond the gate of Chang'an. For a day or two the horse never paused in its pace, and they reached Famen Monastery. The abbot, the elder of the principal quarters, with more than five hundred monks of the house, drew up on either side and received them within; they met, and tea was presented. After tea came the vegetarian meal, and after the meal the sky darkened without their noticing it. Truly it was:
Shadows stir, and the River of Stars draws near; the moon is bright, without a speck of dust.The cry of wild geese rings across the far sky; the beat of laundry mallets sounds from the western neighbor.Returning birds roost in the withered trees; the Chan monks chant the Sanskrit tones.On one rush cushion and one couch they sit until the night is half gone.
Under the lamp the monks discussed the fixed purpose of the Buddha's gate and the reasons for going to the Western Heaven to fetch the scriptures. Some spoke of waters far and mountains high; some of the roads where tigers and leopards thronged; some of sheer ridges and precipices hard to cross; some of venomous demons and wicked monsters hard to subdue. Tripitaka kept his mouth closed and said nothing; he only pointed with his finger at his own heart and nodded once or twice. The monks could not fathom his meaning, and pressing their palms together asked: “Master, you point to your heart and nod—what does it mean?” Tripitaka answered: “When the heart gives birth, all manner of demons are born; when the heart is extinguished, all manner of demons die. I once made a great vow before the Buddha in Huasheng Monastery, and I cannot but carry it out with this heart. In this going I am determined to reach the Western Heaven, see the Buddha, and fetch the scriptures, so that the wheel of the law may turn again among us, and the sacred sovereign's rivers and mountains stand firm forever.” Hearing this, the monks admired him, every one, and proclaimed it abroad, crying with one voice: “Loyal-hearted and lion-hearted Master, Grand Coordinator of the Law!” Their praise knew no end, and they begged the master to go to his couch and sleep.
Early again: bamboo knocking down the last of the moon, the cock crowing as the dawn clouds rose. The monks got up and made ready tea and the morning meal. Xuanzang put on the kasaya, went up into the main hall, bowed before the Buddha, and said: “Your disciple Chen Xuanzang goes to the Western Heaven to fetch the scriptures; but with these dull mortal eyes he cannot know the true form of the living Buddha. Now I make this vow: wherever on the road I meet a temple I will burn incense; meeting a Buddha, I will worship the Buddha; meeting a pagoda, I will sweep the pagoda. May our Buddha in his mercy soon reveal his golden body of a fathom and six, bestow the true scriptures, and leave them to be handed down in the Land of the East.” The prayer done, he returned to the abbot's quarters for the meal. When it was done, the two attendants readied saddle and horse and hurried the journey forward. Tripitaka went out the mountain gate and took leave of the monks. The monks could not bear the parting and followed him a full ten li before turning back, holding down their tears. Tripitaka pushed straight on toward the West. It was the season of late autumn, and behold:
In many a village the trees stand bare and the reed flowers lie shattered; on a few trees the maple and the poplar drop their red leaves. On the road the misty rain, and old friends are few; the yellow chrysanthemums are fair, the bones of the hills are gaunt, the waters cold, the lotus broken, and men grow worn. White clover and red knotweed under a sky of frost and snow; the setting blaze of cloud, and a lone duck falls through the open sky. Dimly, darkly, the wild clouds fly; the dark swallows gone, the guest geese arrive, their high clear cries breaking the night.
Master and disciples traveled some days and reached Gongzhou city, where the officials and people of the whole district came out early to meet them and brought them into the city. They rested one night, and early the next day left the city and went on. Eating when hungry and drinking when thirsty along the way, lodging at night and walking from dawn, in two or three days they reached the garrison of Hezhou. This was the boundary of the rivers and mountains of the Great Tang. The general guarding the marches and the monks and Daoists of the place, hearing that these were the imperial commissioner, the royal brother, the master bound for the West to see the Buddha, were all reverence. They received them within and supplied their wants, and the Monk Superior was told to take them to Broad-Source Monastery to lodge. The monks of the house called on them one by one and arranged the evening meal. When it was done, Tripitaka instructed the two attendants to feed the horses their fill; they would start before daybreak.
When the cock first crowed he called the attendants, which startled the monks of the monastery into making tea and breakfast. The meal done, they passed out of the boundary. The elder's heart was eager, and he had risen too early. It was now deep autumn, when the cock crows before its hour: it was no more than the fourth watch. The party of three, four mouths counting the horse, met the clear frost and watched the bright moon as they went some dozens of li, until they saw a mountain ridge before them. There was nothing for it but to push through the grass in search of a path—no telling how rough and hard the going—and they feared they had lost the way. Just as Tripitaka stood doubting, his foot slipped, and the three of them with the horse tumbled together into a pit. Tripitaka's heart panicked; the attendants' courage shook. Hardly had their terror settled when they heard within a roaring and a great shout: “Bring them here! Bring them here!” And they saw a whirlwind come rolling, out of which pressed fifty or sixty demon fiends, who hauled Tripitaka and the attendants up out of the pit. The master, trembling all over, stole a glance upward and saw the demon king enthroned there, ferocious past all measure. Truly:
Majestic his might, dreadful his presence; fierce his spirit, grand his face.His eyes flash like lightning in brilliant light; his voice is thunder that shakes the four quarters.Saw-teeth spread outside his mouth; chisel fangs show beside his jowls.Brocade is wound about his body; patterned fur wraps his spine.His bristles of steel lie sparse, with bare flesh showing; his hooked claws are keen as frost.The Yellow Lord of the Eastern Sea feared him; the White-Browed King of the Southern Mountain yielded to him.
Tripitaka's souls flew and his spirits scattered; the two attendants went soft of bone and slack of sinew. The demon king roared for them to be bound, and the demons in one motion tied all three with ropes. Just as they were preparing to swallow them, they heard a clamor outside, and someone came to announce: “Lord Bear of the Mountain and Squire Ox the Hermit are coming!” Tripitaka heard, raised his head, and looked: walking in front was a black fellow. And what do you suppose he looked like?
Mighty and daring beyond measure; light and quick his hulking frame.Through the water he wades on sheer fierce strength; through the woods he runs, flaunting angry power.Of old he figured in lucky dreams; today alone he shows his hero's air.He can climb and snap the green trees; he knows the cold and reads the seasons.Where his numinous power shows itself, therefore he is titled Lord of the Mountain.
Behind him came a fat fellow. And how did he look?
Two horned peaks crown his head; solemn he stands, shoulders and back held high.His nature is steady in a dark blue coat; his hooves' pace is much given to lagging.The sire of his line is called the Bullock; the dam of his line is called the Cow.For the good he does the fields, his name is Squire Ox the Hermit.
The two of them swayed and swaggered in at the entrance, and put the demon king in such a fluster that he rushed out to welcome them. Lord Bear of the Mountain said: “General Yin, you have prospered of late—worth a congratulation, worth a congratulation.” Squire Ox the Hermit said: “General Yin, your bearing is finer than ever—truly a joy, truly a joy.” The demon king said: “And how have you two gentlemen fared these days?” The Mountain Lord said: “Keeping to a plain diet, that is all.” The Squire said: “Taking things as they come, that is all.” The three exchanged their greetings, sat down, and talked and laughed.
The two attendants, bound fast, were weeping with the pain. The black fellow said: “Where do these three come from?” The demon king said: “They delivered themselves to the door.” The Squire laughed: “Can they serve to entertain guests?” The demon king said: “I am honored, honored.” The Mountain Lord said: “Do not use them all up: eat two and keep one, that is enough.” The demon king agreed, called his followers, and had the two attendants ripped open, their hearts gouged out, their corpses chopped to pieces: the heads and the hearts and livers were presented to the two guests; the four limbs he ate himself; and the rest of the bones and flesh he divided among the demons. There arose a champing and gobbling, truly like tigers eating lambs, and in an instant all was devoured. The elder was all but frightened to death. This indeed was the first calamity after leaving Chang'an.
In the midst of his grief and panic the east slowly whitened. The two monsters did not break up until daybreak, saying as they went: “We have been graciously entertained today; some day we shall repay it with all our hearts.” And they crowded out together.
Soon the red sun climbed high, and Tripitaka, dazed and heavy, could not tell east from west, south from north. Just at that desperate pass he suddenly saw an old man coming with a staff in his hand. The old man walked up, gave one sweep of his hand, and all the ropes fell apart; he blew one breath into Tripitaka's face, and the monk came back to himself, kneeling and bowing: “Many thanks to you, venerable grandfather, for saving your poor monk's life.” The old man returned the courtesy and said: “Get up. Have you lost anything?” Tripitaka said: “My attendants have been eaten by the monsters. Only I do not know where my baggage and my horse are.” The old man pointed with his staff: “Is that not a horse and two bundles over there?” Tripitaka turned and looked: they were indeed his own things, nothing lost, and his heart eased a little. He asked the old man: “Venerable sir, what place is this? How do you come to be here?” The old man said: “This is Twin-Fork Ridge, the den of tigers and wolves. How did you come to fall into it?” Tripitaka said: “Your poor monk left the bounds of Hezhou garrison at cockcrow. I did not reckon on rising too early; braving the frost and pushing through the dew, I suddenly went astray into this place. I saw a demon king, vicious beyond bearing, who had me and my two attendants bound. Then there came a black fellow who called himself Lord Bear of the Mountain, and a fat fellow who called himself Squire Ox the Hermit; they came in and called the demon king General Yin. The three of them ate my two attendants, and it was full daylight before they dispersed. How could I have such great fortune and such a great allotment, that you, venerable sir, should be moved to come to this place and save me?” The old man said: “The Squire is a wild ox spirit; the Mountain Lord is a bear spirit; General Yin is a tiger spirit. And all the fiends about them, every one, are mountain sprites and tree ghosts, strange beasts and gray wolves. Only because your own nature is still bright and unclouded could they not eat you. Come with me; I will lead you onto the road.”
Tripitaka was overcome with gratitude. He slung the bundles on the horse, took the rein, and followed the old man straight out of the pit onto the great road. He tied the horse to a tuft of grass by the wayside and turned to bow his thanks to the old man—and the old man turned into a gust of clear wind, bestrode a white crane with a vermilion crown, and soared away into the sky. On the wind, drifting down, came a paper slip bearing four lines of eulogy. It said:
I am the Gold Star of Venus of the Western Heaven, come expressly to save your life.Ahead, gods and disciples will give you aid; do not, for hardship, complain of the scripture road.
Tripitaka read it, bowed toward heaven, and said: “Many thanks to the Gold Star, for delivery from this calamity.” The bows done, he took the horse's rein and pressed on alone, lonely and forlorn. And on that ridge, truly:
Cold and hissing, the rain through the wood and the wind; chattering and ringing, the water of the ravine. Fragrant and thick the wild flowers open; dense and clustered the tumbled stones lie heaped. Clamorous the deer and the gibbons; in troops the roebuck and the muntjac. Loud and mingled the many voices of birds; silent and still, no trace of men. The elder trembles, his heart without peace; the horse, its strength gone timid, can scarcely lift its hooves.
Tripitaka gave up his body and staked his life, and so climbed up into those steep ridges. Half the day he went and saw no smoke of men, no village. First his belly was hungry; second the road was not even. Just in this extremity he saw before him two fierce tigers roaring, and behind him several long serpents coiling; on the left venomous creatures, on the right strange beasts. Tripitaka, alone and without resource, could only let go of body and mind and leave it to heaven's allotment. The horse too, its loins weak and its legs bending, sank down on its knees and lay flat on the ground; he could not beat it up and could not drag it along. The master had no place to turn; truly his misery was ten thousand-fold. He reckoned he must die, and there was no help for it.
Yet though calamity beset him, rescue was at hand. Just at that desperate pass he suddenly saw the venomous creatures flee, the strange beasts scamper away, the fierce tigers vanish, the long serpents hide their traces. Tripitaka raised his head and saw a man come round from before the slope with a steel fork in his hand and a bow and arrows at his waist—truly a bold fellow. Look at him:
On his head a cap of leopard skin, mottled like mugwort leaves; on his body a coat of woolen woven brocade; at his waist a belt of lion-barbarian work; on his feet a pair of boots of muntjac hide. His staring round eyes like a funeral guest's; his bushy whiskers bristling like the shaggy Kui Star of the River. Hung at his side a quiver of poisoned arrows with the bow; gripped in his hand a great fork of tempered steel. His thunder voice cracks the courage of the mountain beasts; his daring frightens the very souls of the wild pheasants.
Seeing him come near, Tripitaka knelt by the roadside, pressed his palms together, and cried aloud: “Great king, save my life! Great king, save my life!” The fellow came up to him, put down his steel fork, and raised him with his hand: “Elder, do not be afraid. I am no wicked man. I am a hunter of this mountain; my surname is Liu, my given name Boqin, and my nickname is the Guardian of the Mountain. I had just come out to look for a couple of mountain beasts for my pot. I did not expect to run into you and give you this fright.” Tripitaka said: “Your poor monk is sent under the seal of the Great Tang, a monk bound for the Western Heaven to bow before the Buddha and fetch the scriptures. Just now, coming to this place, I met with wolves and tigers, snakes and beasts, ringed about on every side, unable to go forward. Then suddenly you came, my guardian, and every beast ran off, and my poor monk's life was saved. Many thanks, many thanks.” Boqin said: “I live here, and I make my living wholly by hunting wolves and tigers and catching snakes and beasts; that is why the beasts all fear me and run. Since you come from the Tang, you and I are townsfolk. This place is still the Tang's own ground, and I too am a subject of the Tang; you and I drink the same imperial waters, eat the same imperial earth: truly men of one country. Do not be afraid. Come with me to my house and rest the horse; tomorrow morning I will see you on your way.” Tripitaka heard, rejoiced with all his heart, thanked Boqin, and led the horse after him.
Past the slope they heard a rushing wind. Boqin said: “Elder, do not go on; sit here. Where the wind sounds, a mountain cat is coming; let me catch it and carry it home to feast you.” Tripitaka, hearing this, trembled in every limb and dared not lift a foot. The guardian took up his steel fork, stretched his stride, and went to meet it. A striped tiger met them head on; seeing Boqin it wheeled at once to run. The guardian cracked out like thunder: “You wicked beast, where are you running!” Hard pressed, the tiger turned, swept its claws, and sprang; the guardian met it with the three-pronged fork raised. Tripitaka went soft and sprawled on the grass. This monk, since leaving his mother's womb, had never seen such deadly work. Guardian and tiger faced each other at the foot of the slope, man against tiger—a battle truly worth the telling. And this is how it went:
Anger in whirls, a wild wind rolling. Anger in whirls: the guardian's crest stands up, his sinews at full strength; a wild wind rolling: the striped brute flaunts its fury and sprays red dust. One bares his fangs and rakes with claws; the other turns his step and wheels his body. The three-pronged fork props the sky and dazzles the sun; the thousand-flower tail sweeps mist and cloud to flight. One stabs in wild jabs at the chest; the other comes open-jawed to swallow. Who dodges lives to be a man again; who is struck must look on King Yama. Only hear the striped brute roaring, and the guardian's voice cruel and hard. The brute's roar rends mountains and rivers, frightening birds and beasts; the guardian's hard cry parts the gates of heaven and startles the stars. One glares with eyes of molten gold; the other hardens his heart in wrath. Fair to see, Liu the guardian of the mountain; worthy of all praise, the lord of beasts who holds the ground. Man and tiger, each greedy for life, contend for victory—one moment slow, and three souls are lost.
The two fought for the space of a watch, until the tiger's claws slowed and its loins went slack; the guardian raised the fork and ran it through the chest, and the beast fell. Pitiful: the steel point went through heart and liver, and in an instant blood covered the ground. He seized it by the ears and dragged it up onto the road. A fine fellow: not a gasp for breath, not a flicker of color in his face, he said to Tripitaka: “Luck, luck! This mountain cat will keep the elder in meat for a day.” Tripitaka praised him without end: “Truly, guardian, you are a mountain god!” Boqin said: “What skill is mine, that you should praise me so? It is the elder's own great good fortune. Come along—let us skin it early and boil some of the meat, and feast you.”
One hand held the fork, the other dragged the tiger, and he led the way. Tripitaka led the horse and followed behind. Winding along past the slopes they suddenly came in sight of a mountain farmstead. Before its gate, truly:
Ancient trees reach the sky; wild vines sprawl across the path. Cold the wind and dust of ten thousand ravines; strange the moods of a thousand cliffs. A lane of wild flowers, their fragrance striking the body; a few stems of deep bamboo, green and swaying. A gate of grass, a court of wattle—fit for the painter's brush; a bridge of stone slabs, walls of white clay—true content, and truly rare. The autumn scene is bleak and bare, the air brisk and high. Yellow leaves fall by the road; white clouds drift above the ridge. In the thin wood mountain birds chatter and cry; outside the farm gate the small dogs bay.
Boqin reached the gate, flung down the dead tiger, and called: “Where are the boys?” Out came three or four serving lads, uncouth and ill-favored to look at, who hauled and tugged and carried the tiger inside. Boqin ordered them to skin it early and dress it for the guest. He turned back to receive Tripitaka within, and they greeted one another, and again Tripitaka bowed in thanks for the deep kindness and pity that had saved his life. Boqin said: “Between men of one country, why all these thanks?” When they had sat and the tea was done, an old woman came in with a young wife, and made their salutations to Tripitaka. Boqin said: “This is my mother and my young wife.” Tripitaka said: “Let your honored mother take the seat of honor, and let your poor monk bow to her.” The old woman said: “The elder is a guest from afar; let each keep his own health—no need of bows.” Boqin said: “Mother, he is sent by the sovereign of the Tang to the Western Heaven, to see the Buddha and fetch the scriptures. Just now on the ridge top he fell in with your son, and I, remembering we were men of one country, asked him home to rest his horse; tomorrow I will see him on his way.” The old woman heard and was delighted: “Good, good, good. Had we sent to invite him, it could not have fallen out more fitly. Tomorrow is the yearly death-day of your father; let us beg the elder to perform some good work and read a scroll of scripture, and send him on his way the day after.” This Liu Boqin, for all he was a tiger-slayer and the guardian of the mountain, had a filial heart: hearing his mother's word, he made ready incense and paper, and begged Tripitaka to stay.
While they talked the sky darkened unawares. The lads set out tables and stools and laid on them several plates of well-stewed tiger meat, steaming hot. Boqin asked Tripitaka to make shift with it; another meal would be prepared for him. Tripitaka pressed his palms to his breast: “Good! Your poor monk will not hide it from you, guardian: from my mother's womb I have been a monk, and I do not know how to eat flesh.” Boqin heard this and pondered a long while: “Elder, my poor house for generations back has never known how to eat vegetables. Though we have some bamboo shoots, and gather some tree-ears, and find some dried greens, and make bean curd, it is all fried in the fat of roe deer and tigers and leopards—there is nothing vegetarian about it. We have two stoves, and both are soaked through with grease. What is to be done? The fault is mine, that I invited the elder.” Tripitaka said: “Guardian, do not trouble your heart. Eat your own meal in peace. Your poor monk could go three days or five without food and bear the hunger; only he dare not break the fast.” Boqin said: “But if you starve to death, what then?” Tripitaka said: “Thanks to the heaven-sent grace of the guardian, who pulled me out of the thicket of tigers and wolves—even to die of hunger is better than to be fed to tigers.”
Boqin's mother heard and called: “Boy, do not stand gossiping with the elder. I have vegetarian food of my own to serve him.” Boqin said: “Where would vegetarian food come from?” His mother said: “Never you mind me; I have vegetables of my own.” She told the young wife to take down the little pot, burn off the grease, scour it and scour it, wash it and wash it, and set it again on the stove. First she boiled half a pot of water and set it apart for other use; then she took some mountain burnet leaves and steeped them in the hot water for tea; then she took yellow millet and small grain and set the rice a-cooking, and boiled some dried greens besides. She filled two bowls, brought them out, and spread the table. The old mother said to Tripitaka: “Elder, take your meal. This tea and rice were made ready with these old hands and my daughter's, the cleanest and purest we could make them.” Tripitaka came down and thanked her, and only then took his seat.
Boqin set up for himself in another place a spread of tiger meat without salt or sauce, of fragrant roe deer meat, of python meat, fox meat, hare meat, and chopped dried venison—plates and bowls full of it—to keep Tripitaka company at his vegetarian meal. He had hardly sat down and lifted his chopsticks when Tripitaka pressed his palms and chanted; Boqin was so startled he dared not move his chopsticks, and rose in haste to stand beside him. Tripitaka had not chanted many lines when he invited all to eat. Boqin said: “Are you a monk who reads only the short-headed sutras?” Tripitaka said: “This is no sutra; it is a charm for the offering up of the meal.” Boqin said: “You men who have left the world are full of contrivances—even at your meat you must go chanting.”
The vegetarian meal eaten and the dishes cleared, the sky slowly darkened. Boqin led Tripitaka out of the main house for a stroll behind it. Through a covered passage they came to a grass pavilion. He pushed open the door and they went in: on the four walls hung several strong bows and stiff crossbows, with quivers of arrows stuck about; across the beams were stretched two tiger skins still bloody; at the foot of the wall stood any number of spears, knives, forks, and staves; in the middle stood two seats. Boqin asked Tripitaka to sit a while. Tripitaka, finding it all so fierce and grim, dared not sit long, and came out of the pavilion. Farther back they walked, into a great garden, where there was no end to see: cluster upon cluster of chrysanthemum crowns heaped yellow, tree upon tree of maple and poplar hung with red. Then with a whish a dozen fat deer came bounding out, a whole troop of yellow roe, and seeing men they nuzzled and stood gawking, without a trace of fear. Tripitaka said: “These roe and deer must be the guardian's household stock?” Boqin said: “In your Chang'an, folk who have money pile up treasure, and folk who have farms pile up grain. We hunters have only to keep herds of wild beasts, against days of foul weather.” The two talked as they strolled, and dusk came on unawares; they turned back to the front house to sleep.
Early the next morning the whole household, old and young, rose, made the vegetarian meal ready for the elder, and asked him to open and read the scriptures. The elder washed his hands, went with the guardian before the shrine of the house, offered incense, and bowed to the tablets. Then Tripitaka sounded the wooden fish and first recited the true words that purify the sins of the mouth, then the spirit spell that purifies body and heart, and then opened a scroll of the Sutra for the Deliverance of the Dead. When it was chanted, Boqin asked him to write a memorial for the soul of the dead, and then to open and read the Diamond Sutra and the Sutra of Guanyin, each chanted aloud in a clear voice. That done, they ate the midday meal, and then he read the Lotus Sutra and the Sutra of Amitabha, several scrolls of each, and a scroll of the Peacock Sutra besides, and discoursed on the story of the monks washing away karma—and the sky was dark again. After every kind of incense and offering had been presented, the paper horses of the gods burned, and the memorial for the dead consumed in the fire, the work of Buddha was finished, and each went to rest.
Now the spirit of Boqin's father, lifted by the offering and freed from the deep, came early that night to his own house and appeared in a dream to all the family, old and young: “In the dark courts my sufferings could not be shaken off, and for a long time I could not be reborn. Now, thanks to the sagely monk's reading of the scriptures, my sins are wiped away; King Yama has sent men to see me to the rich land of China, to be born into the house of a man of substance. You must thank the elder well and send him off handsomely; do not be slack, do not be slack. I am going.” Truly: ten thousand laws in solemn state have their intent; the soul of the dead is lifted from suffering and out of the deep. The whole household woke from the dream, and the sun was already climbing in the east. Boqin's wife said: “Guardian, last night I dreamed my father-in-law came home. He said that in the dark courts his sufferings could not be shaken off, and for a long time he could not be reborn; but now the sagely monk has read the scriptures and wiped away his sins, and King Yama has sent men to see him to the rich land of China, to be born into a house of substance; and he told us to thank the elder well, and in no way to fail him. With that he went straight out the door and strolled away. We called to him and he did not answer; we tried to hold him and could not. I woke—and it was a dream.” Boqin said: “I had just such a dream as yours. Let us get up and tell our mother.” The two were on their way to tell her when the old mother called: “Boqin, my boy, come here; I have something to say to you.” The two came to her, and she sat up on her couch: “Son, last night I had a happy dream. I dreamed your father came home, and said that thanks to the elder's prayers his sins were wiped away, and he was gone to the rich land of China, to be born into the house of a man of substance.” Husband and wife laughed aloud: “We and your daughter-in-law all had this dream, and were just coming to tell you, when mother called us—and it was the same dream.” Then they called the whole household up, prepared their thanks, made ready his horse, and came before him and bowed: “Many thanks to the elder, who prayed our dead father out of his distress and into new life; we can never repay it.” Tripitaka said: “What power has your poor monk, that you should thank him?”
Boqin told Tripitaka the whole of the three dreams, and Tripitaka too rejoiced. They supplied the vegetarian meal early, and offered besides a tael of silver in thanks. Tripitaka would not take a farthing. The whole family pressed and pressed their bows upon him, but Tripitaka took not a farthing after all; he only said: “If you will kindly see me one stage of the road, that is more love than I can repay.” Boqin and his mother and his wife could do nothing else; they hastily baked some coarse-flour bakes and dry rations, and told Boqin to see him far along the way. Tripitaka gladly took them. The guardian, with his mother's charge upon him, called two or three of the serving lads, each with his hunting gear, and they went up onto the great road together; and there was no end to the wild scenery of the mountains, the splendor of the ridges.
They had gone half a day when they saw facing them a great mountain, truly rising till it brushed the blue sky, towering and sheer. In a while Tripitaka reached its foot. The guardian climbed that mountain as if it were level ground, and when they had gone halfway up, Boqin turned and stood in the road: “Elder, go forward on your own; I must ask leave to turn back.” Tripitaka heard, rolled from the saddle, and said: “I beg you a thousand times, guardian, see me one stage more.” Boqin said: “Elder, you do not know. This mountain is called the Mountain of the Two Bounds: the eastern half is under my Great Tang's governance; the western half is the land of the Tatars. The wolves and tigers beyond do not submit to me, and I cannot cross the boundary. You must go on alone.” Tripitaka's heart quailed; he flung his arms wide, clutched his robe and sleeve, tears dropping—they could hardly part. Just as he was urging and bowing his farewell there came from the foot of the mountain a shout like thunder: “My master is coming! My master is coming!” Tripitaka stood stupefied with fright, and Boqin braced himself.
But who it was that shouted—listen to the next chapter to find out.
Chapter 14
Traditional Chinese
第十四回 心猿歸正 六賊無蹤
詩曰：
佛即心兮心即佛，心佛從來皆要物。若知無物又無心，便是真心法身佛。法身佛，沒模樣，一顆圓光涵萬象。無體之體即真體，無相之相即實相。非色非空非不空，不來不向不回向。無異無同無有無，難捨難取難聽望。內外靈光到處同，一佛國在一沙中。一粒沙含大千界，一個身心萬法同。知之須會無心訣，不染不滯為淨業。善惡千端無所為，便是南無釋迦葉。
卻說那劉伯欽與唐三藏驚驚慌慌，又聞得叫聲「師父來也」。眾家僮道：「這叫的必是那山腳下石匣中老猿。」太保道：「是他，是他。」三藏問：「是甚麼老猿？」太保道：「這山舊名五行山，因我大唐王征西定國，改名兩界山。先年間曾聞得老人家說：王莽篡漢之時，天降此山，下壓著一個神猴，不怕寒暑，不吃飲食，自有土神監押，教他饑餐鐵丸，渴飲銅汁。自昔到今，凍餓不死。這叫必定是他。長老莫怕，我們下山去看來。」三藏只得依從，牽馬下山。行不數里，只見那石匣之間果有一猴，露著頭，伸著手，亂招手道：「師父，你怎麼此時才來？來得好，來得好。救我出來，我保你上西天去也。」這長老近前細看，你道他是怎生模樣：
尖嘴縮腮，金睛火眼。頭上堆苔蘚，耳中生薜蘿。鬢邊少髮多青草，頷下無鬚有綠莎。眉間土，鼻凹泥，十分狼狽；指頭粗，手掌厚，塵垢餘多。還喜得眼睛轉動，喉舌聲和。語言雖利便，身體莫能那。正是五百年前孫大聖，今朝難滿脫天羅。
劉太保誠然膽大，走上前來，與他拔去了鬢邊草，頷下莎，問道：「你有甚麼說話？」那猴道：「我沒話說，教那個師父上來，我問他一問。」三藏道：「你問我甚麼？」那猴道：「你可是東土大王差往西天取經去的麼？」三藏道：「我正是，你問怎麼？」那猴道：「我是五百年前大鬧天宮的齊天大聖，只因犯了誑上之罪，被佛祖壓於此處。前者有個觀音菩薩，領佛旨意，上東土尋取經人。我教他救我一救，他勸我再莫行兇，歸依佛法，盡慇懃保護取經人，往西方拜佛，功成後自有好處。故此晝夜提心，晨昏弔膽，只等師父來救我脫身。我願保你取經，與你做個徒弟。」三藏聞言，滿心歡喜道：「你雖有此善心，又蒙菩薩教誨，願入沙門，只是我又沒斧鑿，如何救得你出？」那猴道：「不用斧鑿，你但肯救我，我自出來也。」三藏道：「我自救你，你怎得出來？」那猴道：「這山頂上有我佛如來的金字壓帖，你只上山去將帖兒揭起，我就出來了。」三藏依言，回頭央浼劉伯欽道：「太保啊，我與你上山走一遭。」伯欽道：「不知真假何如？」那猴高叫道：「是真，決不敢虛謬。」
伯欽只得呼喚家僮，牽了馬匹。他卻扶著三藏，復上高山。攀籐附葛，只行到那極巔之處，果然見金光萬道，瑞氣千條，有塊四方大石，石上貼著一封皮，卻是「唵嘛呢叭𠺗吽」六個金字。三藏近前跪下，朝石頭看著金字，拜了幾拜，望西禱祝道：「弟子陳玄奘，特奉旨意求經。果有徒弟之分，揭得金字，救出神猴，同證靈山；若無徒弟之分，此輩是個兇頑怪物，哄賺弟子，不成吉慶，便揭不得起。」祝罷又拜。拜畢，上前將六個金字輕輕揭下。只聞得一陣香風，劈手把壓帖兒刮在空中，叫道：「吾乃監押大聖者。今日他的難滿，吾等回見如來，繳此封皮去也。」嚇得個三藏與伯欽一行人望空禮拜。徑下高山，又至石匣邊，對那猴道：「揭了壓帖矣，你出來罷。」那猴歡喜，叫道：「師父，你請走開些，我好出來，莫驚了你。」
伯欽聽說，領著三藏，一行人回東即走。走了五七里遠近，又聽得那猴高叫道：「再走，再走。」三藏又行了許遠，下了山，只聞得一聲響喨，真個是地裂山崩。眾人盡皆悚懼。只見那猴早到了三藏的馬前，赤淋淋跪下，道聲：「師父，我出來也。」對三藏拜了四拜，急起身，與伯欽唱個大喏道：「有勞大哥送我師父，又承大哥替我臉上薅草。」謝畢，就去收拾行李，扣背馬匹。那馬見了他，腰軟蹄矬，戰兢兢的立站不住。蓋因那猴原是弼馬溫，在天上看養龍馬的，有些法則，故此凡馬見他害怕。
三藏見他意思，實有好心，真個像沙門中的人物，便叫：「徒弟啊，你姓甚麼？」猴王道：「我姓孫。」三藏道：「我與你起個法名，卻好呼喚。」猴王道：「不勞師父盛意，我原有個法名，叫做孫悟空。」三藏歡喜道：「也正合我們的宗派。你這個模樣，就像那小頭陀一般，我與你起個混名，稱為行者，好麼？」悟空道：「好，好，好。」自此時又稱為孫行者。
那伯欽見孫行者一心收拾要行，卻轉身對三藏唱個喏道：「長老，你幸此間收得個好徒，甚喜，甚喜。此人果然去得。我卻告回。」三藏躬身作禮相謝道：「多有拖步，感激不勝。回府多多致意令堂老夫人、令荊夫人，貧僧在府多擾，容回時踵謝。」伯欽回禮，遂此兩下分別。
卻說那孫行者請三藏上馬，他在前邊背著行李，赤條條，拐步而行。不多時，過了兩界山，忽然見一隻猛虎，咆哮剪尾而來。三藏在馬上驚心。行者在路傍歡喜道：「師父莫怕他，他是送衣服與我的。」放下行李，耳朵裡拔出一個針兒，迎著風，幌一幌，原來是個碗來粗細一條鐵棒。他拿在手中，笑道：「這寶貝，五百餘年不曾用著他，今日拿出來掙件衣服兒穿穿。」你看他拽開步，迎著猛虎，道聲：「業畜！那裡去！」那隻虎蹲著身，伏在塵埃，動也不敢動動。卻被他照頭一棒，就打的腦漿迸萬點桃紅，牙齒噴幾珠玉塊。諕得那陳玄奘滾鞍落馬，咬指道聲：「天那！天那！劉太保前日打的斑斕虎，還與他鬥了半日；今日孫悟空不用爭持，把這虎一棒打得稀爛。正是強中更有強中手！」
行者拖將虎來道：「師父略坐一坐，等我脫下他的衣服來，穿了走路。」三藏道：「他那裡有甚衣服？」行者道：「師父莫管我，我自有處置。」好猴王，把毫毛拔下一根，吹口仙氣，叫：「變！」變作一把牛耳尖刀，從那虎腹上挑開皮，往下一剝，剝下個囫圇皮來。剁去了爪甲，割下頭來，割個四四方方一塊虎皮。提起來，量了一量道：「闊了些兒，一幅可作兩幅。」拿過刀來，又裁為兩幅。收起一幅，把一幅圍在腰間。路傍揪了一條葛籐，緊緊束定，遮了下體道：「師父，且去，且去。到了人家，借些針線，再縫不遲。」他把條鐵棒捻一捻，依舊像個針兒，收在耳裡。背著行李，請師父上馬。
兩個前進，長老在馬上問道：「悟空，你才打虎的鐵棒，如何不見？」行者笑道：「師父，你不曉得。我這棍，本是東洋大海龍宮裡得來的，喚做天河鎮底神珍鐵，又喚做如意金箍棒。當年大反天宮，甚是虧他。隨身變化，要大就大，要小就小。剛才變做一個繡花針兒模樣，收在耳內矣。但用時，方可取出。」三藏聞言暗喜。又問道：「方才那虎見了你，怎麼就不動動？讓你自在打他，何說？」悟空道：「不瞞師父說，莫道是隻虎，就是一條龍，見了我也不敢無禮。我老孫頗有降龍伏虎的手段，翻江攪海的神通；見貌辨色，聆音察理；大之則量於宇宙，小之則攝於毫毛；變化無端，隱顯莫測。剝這個虎皮，何為稀罕？若到那疑難處，看展本事麼。」三藏聞得此言，愈加放懷無慮，策馬前行。
師徒兩個走著路，說著話，不覺得太陽西墜。但見：
燄燄斜暉返照，天涯海角歸雲。千山鳥雀噪聲頻，覓宿投林成陣。野獸雙雙對對，回窩族族群群。一鉤新月破黃昏。萬點明星光暈。
行者道：「師父走動些，天色晚了。那壁廂樹木森森，想必是人家莊院，我們趕早投宿去來。」三藏果策馬而行，徑奔人家，到了莊院前下馬。行者撇了行李，走上前，叫聲：「開門！開門！」那裡面有一老者扶筇而出，唿喇的開了門。看見行者這般惡相，腰繫著一塊虎皮，好似個雷公模樣，諕得腳軟身麻，口出譫語道：「鬼來了！鬼來了！」三藏近前攙住，叫道：「老施主休怕。他是我貧僧的徒弟，不是鬼怪。」老者擡頭，見了三藏的面貌清奇，方才立定，問道：「你是那寺裡來的和尚，帶這惡人上我門來？」三藏道：「我貧僧是唐朝來的，往西天拜佛求經。適路過此間，天晚，特造檀府借宿一宵，明早不犯天光就行。萬望方便一二。」老者道：「你雖是個唐人，那個惡的卻非唐人。」悟空厲聲高呼道：「你這個老兒全沒眼色！唐人是我師父，我是他徒弟。我也不是甚糖人，蜜人，我是齊天大聖！你們這裡人家，也有認得我的。我也曾見你來。」那老者道：「你在那裡見我？」悟空道：「你小時不曾在我面前扒柴？不曾在我臉上挑菜？」老者道：「這廝胡說！你在那裡住？我在那裡住？我來你面前扒柴、挑菜？」悟空道：「我兒子便胡說。你是認不得我了，我本是這兩界山石匣中的大聖，你再認認看。」老者方才省悟道：「你倒有些像他。但你是怎麼得出來的？」悟空將菩薩勸善，令他等待唐僧揭帖脫身之事，對那老者細說了一遍。
老者卻才下拜，將唐僧請到裡面，即喚老妻與兒女都來相見，具言前事，個個忻喜。又命看茶。茶罷，問悟空道：「大聖啊，你也有年紀了？」悟空道：「你今年幾歲了？」老者道：「我痴長一百三十歲了。」行者道：「還是我重子重孫哩。我那生身的年紀，我不記得是幾時；但只在這山腳下，已五百餘年了。」老者道：「是有，是有。我曾記得祖公公說，此山乃從天降下，就壓了一個神猴。只到如今，你才脫體。我那小時見你時，你頭上有草，臉上有泥，還不怕你；如今臉上無了泥，頭上無了草，卻像瘦了些，腰間又苫了一塊大虎皮，與鬼怪能差多少？」一家兒聽得這般話說，都呵呵大笑。
這老兒頗賢，即令安排齋飯。飯後，悟空道：「你家姓甚？」老者道：「舍下姓陳。」三藏聞言，即下來起手道：「老施主與貧僧是華宗。」行者道：「師父，你是唐姓，怎的和他是華宗？」三藏道：「我俗家也姓陳，乃是唐朝海州弘農郡聚賢莊人氏。我的法名叫做陳玄奘。只因我大唐太宗皇帝賜我做御弟三藏，指唐為姓，故名唐僧也。」那老者見說同姓，又十分歡喜。
行者道：「老陳，左右打攪你家，我有五百多年不洗澡了，你可去燒些湯來，與我師徒們洗浴洗浴，一發臨行謝你。」那老兒即令燒湯拿盆，掌上燈火。師徒浴罷，坐在燈前。行者道：「老陳，還有一事累你：有針線借我用用。」那老兒道：「有，有，有。」即教媽媽取針線來，遞與行者。行者又有眼色，見師父洗浴，脫下一件白布短小直裰未穿，他即扯過來披在身上。卻將那虎皮脫下，聯接一處。打一個馬面樣的摺子，圍在腰間，勒了籐條，走到師父面前道：「老孫今日這等打扮，比昨日如何？」三藏道：「好，好，好。這等樣，才像個行者。」三藏道：「徒弟，你不嫌殘舊，那件直裰兒，你就穿了罷。」悟空唱個喏道：「承賜，承賜。」他又去尋些草料喂了馬。此時各各事畢，師徒與那老兒亦各歸寢。
次早，悟空起來，請師父走路。三藏著衣，教行者收拾鋪蓋行李。正欲告辭，只見那老兒早具臉湯，又具齋飯。齋罷，方才起身。三藏上馬，行者引路。不覺饑餐渴飲，夜宿曉行。又值初冬時候，但見那：
霜凋紅葉千林瘦，嶺上幾株松柏秀。未開梅蕊散香幽，暖短晝，小春候，菊殘荷盡山茶茂，寒橋古樹爭枝鬥。曲澗涓涓泉水溜，淡雲欲雪滿天浮。朔風驟，牽衣袖，向晚寒威人怎受？
師徒們正走多時，忽見路傍唿哨一聲，闖出六個人來，各執長槍短劍，利刃強弓，大咤一聲道：「那和尚那裡走！趕早留下馬匹，放下行李，饒你性命過去。」諕得那三藏魂飛魄散，跌下馬來，不能言語。行者用手扶起道：「師父放心，沒些兒事，這都是送衣服送盤纏與我們的。」三藏道：「悟空，你想有些耳閉。他說教我們留馬匹、行李，你倒問他要甚麼衣服、盤纏。」行者道：「你管守著衣服、行李、馬匹，待老孫與他爭持一場，看是何如。」三藏道：「好手不敵雙拳，雙拳不如四手。他那裡六條大漢，你這般小小的一個人兒，怎麼敢與他爭持？」
行者的膽量原大，那容分說，走上前來，叉手當胸，對那六個人施禮道：「列位有甚麼緣故，阻我貧僧的去路？」那人道：「我等是剪徑的大王，行好心的山主。大名久播，你量不知。早早的留下東西，放你過去；若道半個『不』字，教你碎屍粉骨。」行者道：「我也是祖傳的大王，積年的山主，卻不曾聞得列位有甚大名。」那人道：「你是不知，我說與你聽：一個喚做眼看喜，一個喚做耳聽怒，一個喚做鼻嗅愛，一個喚作舌嘗思，一個喚作意見慾，一個喚作身本憂。」悟空笑道：「原來是六個毛賊。你卻不認得我這出家人是你的主人公，你倒來擋路。把那打劫的珍寶拿出來，我與你作七分兒均分，饒了你罷。」那賊聞言，喜的喜，怒的怒，愛的愛，思的思，慾的慾，憂的憂，一齊上前亂嚷道：「這和尚無禮。你的東西全然沒有，轉來和我等要分東西。」他掄槍舞劍，一擁前來，照行者劈頭亂砍，乒乒乓乓，砍有七八十下。悟空停立中間，只當不知。那賊道：「好和尚，真個的頭硬。」行者笑道：「將就看得過罷了。你們也打得手困了，卻該老孫取出個針兒來耍耍。」那賊道：「這和尚是一個行針灸的郎中變的。我們又無病症，說甚麼動針的話？」
行者伸手去耳朵裡拔出一根繡花針兒，迎風一幌，卻是一條鐵棒，足有碗來粗細。拿在手中道：「不要走，也讓老孫打一棍兒試試手。」諕得這六個賊四散逃走。被他拽開步，團團趕上，一個個盡皆打死。剝了他的衣服，奪了他的盤纏，笑吟吟走將來道：「師父請行，那賊已被老孫剿了。」三藏道：「你十分撞禍。他雖是剪徑的強徒，就是拿到官司，也不該死罪；你縱有手段，只可退他去便了，怎麼就都打死？這卻是無故傷人的性命，如何做得和尚？出家人掃地恐傷螻蟻命，愛惜飛蛾紗罩燈。你怎麼不分皂白，一頓打死？全無一點慈悲好善之心。早還是山野中無人查考；若到城市，倘有人一時衝撞了你，你也行兇，執著棍子亂打傷人，我可做得白客，怎能脫身？」悟空道：「師父，我若不打死他，他卻要打死你哩。」三藏道：「我這出家人寧死，決不敢行兇。我就死，也只是一身，你卻殺了他六人，如何理說？此事若告到官，就是你老子做官，也說不過去。」行者道：「不瞞師父說，我老孫五百年前，據花果山稱王為怪的時節，也不知打死多少人。假似你說這般到官，倒也得些狀告，我就做不到『齊天大聖』了。」三藏道：「只因你沒收沒管，暴橫人間，欺天誑上，才受這五百年前之難。今既入了沙門，若是還像當時行兇，一味傷生，去不得西天，做不得和尚。忒惡！忒惡！」
原來這猴子一生受不得人氣。他見三藏只管緒緒叨叨，按不住心頭火發道：「你既是這等，說我做不得和尚，上不得西天，不必恁般絮聒惡我，我回去便了。」那三藏卻不曾答應。他就使一個性子，將身一縱，說一聲：「老孫去也！」三藏急擡頭，早已不見。只聞得呼的一聲，回東而去。撇得那長老孤孤零零，點頭自歎，悲怨不已道：「這廝這等不受教誨，我但說他幾句，他怎麼就無形無影的徑回去了？罷罷罷，也是我命裡不該招徒弟，進人口。如今欲尋他無處尋，欲叫他叫不應，去來，去來。」正是：捨身拚命歸西去，莫倚傍人自主張。
那長老只得收拾行李，捎在馬上，也不騎馬，一隻手拄著錫杖，一隻手揪著韁繩，淒淒涼涼，往西前進。行不多時，只見山路前面有一個年高的老母，捧一件綿衣，綿衣上有一頂花帽。三藏見他來得至近，慌忙牽馬，立於右側讓行。那老母問道：「你是那裡來的長老，孤孤恓恓獨行於此？」三藏道：「弟子乃東土大唐奉差往西天拜活佛求真經者。」老母道：「西方佛乃大雷音寺天竺國界，此去有十萬八千里路。你這等單人獨馬，又無個伴侶，又無個徒弟，你如何去得？」三藏道：「弟子日前收得一個徒弟，他性潑兇頑，是我說了他幾句，他不受教，遂渺然而去也。」老母道：「我有這一領綿布直裰、一頂嵌金花帽，原是我兒子用的，他只做了三日和尚，不幸命短身亡。我才去他寺裡哭了一場，辭了他師父，將這兩件衣、帽拿來，做個憶念。長老啊，你既有徒弟，我把這衣帽送了你罷。」三藏道：「承老母盛賜，但只是我徒弟已走了，不敢領受。」老母道：「他那廂去了？」三藏道：「我聽得呼的一聲，他回東去了。」老母道：「東邊不遠，就是我家，想必往我家去了。我那裡還有一篇咒兒，喚做『定心真言』，又名做『緊箍兒咒』。你可暗暗的念熟，牢記心頭，再莫洩漏一人知道。我去趕上他，叫他還來跟你，你卻將此衣帽與他穿戴。他若不服你使喚，你就默念此咒，他再不敢行兇，也再不敢去了。」三藏聞言，低頭拜謝。那老母化一道金光，回東而去。三藏情知是觀音菩薩授此真言，急忙撮土焚香，望東懇懇禮拜。拜罷，收了衣帽，藏在包袱中間。卻坐於路傍，誦習那定心真言，來回念了幾遍，念得爛熟，牢記心胸不題。
卻說那悟空別了師父，一觔斗雲，徑轉東洋大海。按住雲頭，分開水道，徑至水晶宮前。早驚動龍王出來迎接，接至宮裡坐下。禮畢，龍王道：「近聞得大聖難滿，失賀！想必是重整仙山，復歸古洞矣？」悟空道：「我也有此心性，只是又做了和尚了。」龍王道：「做甚和尚？」行者道：「我虧了南海菩薩勸善，教我正果，隨東土唐僧上西方拜佛，皈依沙門，又喚為行者了。」龍王道：「這等真是可賀，可賀。這才叫做改邪歸正，懲創善心。既如此，怎麼不西去，復東回何也？」行者笑道：「那是唐僧不識人性。有幾個毛賊剪徑，是我將他打死，唐僧就緒緒叨叨，說了我若干的不是。你想老孫可是受得悶氣的？是我撇了他，欲回本山，故此先來望你一望，求鍾茶吃。」龍王道：「承降，承降。」當時龍子、龍孫即捧香茶來獻。
茶畢，行者回頭一看，見後壁上掛著一幅「圯橋進履」的畫兒。行者道：「這是甚麼景致？」龍王道：「大聖在先，此事在後，故你不認得。這叫做『圯橋三進履』。」行者道：「怎的是『三進履』？」龍王道：「此仙乃是黃石公，此子乃是漢世張良，石公坐在圯橋上，忽然失履於橋下，遂喚張良取來。此子即忙取來，跪獻於前。如此三度，張良略無一毫倨傲怠慢之心，石公遂愛他勤謹，夜授天書，著他扶漢。後果然運籌帷幄之中，決勝千里之外。太平後，棄職歸山，從赤松子遊，悟成仙道。大聖，你若不保唐僧，不盡勤勞，不受教誨，到底是個妖仙，休想得成正果。」悟空聞言，沉吟半晌不語。龍王道：「大聖自當裁處，不可圖自在，誤了前程。」悟空道：「莫多話，老孫還去保他便了。」龍王忻喜道：「既如此，不敢久留，請大聖早發慈悲，莫要疏久了你師父。」
行者見他催促請行，急縱身，出離海藏，駕著雲，別了龍王。正走，卻遇著南海菩薩。菩薩道：「孫悟空，你怎麼不受教誨，不保唐僧，來此處何幹？」慌得個行者在雲端裡施禮道：「向蒙菩薩善言，果有唐朝僧到，揭了壓帖，救了我命，跟他做了徒弟。他卻怪我兇頑，我才閃他一閃，如今就去保他也。」菩薩道：「趕早去，莫錯過了念頭。」言畢各回。
這行者須臾間看見唐僧在路傍悶坐。他上前道：「師父，怎麼不走路？還在此做甚？」三藏擡頭道：「你往那裡去來？教我行又不敢行，動又不敢動，只管在此等你。」行者道：「我往東洋大海老龍王家討茶吃吃。」三藏道：「徒弟啊，出家人不要說謊。你離了我沒多一個時辰，就說到龍王家吃茶？」行者笑道：「不瞞師父說，我會駕觔斗雲，一個觔斗有十萬八千里路，故此得即去即來。」三藏道：「我略略的言語重了些兒，你就怪我，使個性子丟了我去。像你這有本事的，討得茶吃；像我這去不得的，只管在此忍餓。你也過意不去呀。」行者道：「師父，你若餓了，我便去與你化些齋吃。」三藏道：「不用化齋，我那包袱裡還有些乾糧，是劉太保母親送的。你去拿缽盂尋些水來，等我吃些兒走路罷。」
行者去解開包袱，在那包裹中間見有幾個粗麵燒餅，拿出來遞與師父。又見那光豔豔的一領綿布直裰、一頂嵌金花帽。行者道：「這衣帽是東土帶來的？」三藏就順口兒答應道：「是我小時穿戴的。這帽子若戴了，不用教經，就會念經；這衣服若穿了，不用演禮，就會行禮。」行者道：「好師父，把與我穿戴了罷。」三藏道：「只怕長短不一，你若穿得，就穿了罷。」行者遂脫下舊白布直裰，將綿布直裰穿上，也就是比量著身體裁的一般。把帽兒戴上。三藏見他戴上帽子，就不吃乾糧，卻默默的念那緊箍咒一遍。行者叫道：「頭痛，頭痛。」那師父不住的又念了幾遍，把個行者痛得打滾，抓破了嵌金的花帽。三藏又恐怕扯斷金箍，住了口不念。不念時，他就不痛了。伸手去頭上摸摸，似一條金線兒模樣，緊緊的勒在上面，取不下，揪不斷，已此生了根了。他就耳裡取出針兒來，插入箍裡，往外亂捎。三藏又恐怕他捎斷了，口中又念起來。他依舊生痛，痛得豎蜻蜓，翻觔斗，耳紅面赤，眼脹身麻。那師父見他這等，又不忍不捨，復住了口。他的頭又不痛了。行者道：「我這頭，原來是師父咒我的？」三藏道：「我念得是緊箍經，何曾咒你？」行者道：「你再念念看。」三藏真個又念。行者真個又痛，只教：「莫念，莫念。念動我就痛了。這是怎麼說？」三藏道：「你今番可聽我教誨了？」行者道：「聽教了。」「你再可無禮了？」行者道：「不敢了。」
他口裡雖然答應，心上還懷不善，把那針兒幌一幌，碗來粗細，望唐僧就欲下手。慌得長老口中又念了兩三遍。這猴子跌倒在地，丟了鐵棒，不能舉手，只教：「師父，我曉得了。再莫念，再莫念。」三藏道：「你怎麼欺心，就敢打我？」行者道：「我不曾敢打。我問師父，你這法兒是誰教你的？」三藏道：「是適間一個老母傳授我的。」行者大怒道：「不消講了，這個老母，坐定是那個觀世音。他怎麼那等害我？等我上南海打他去。」三藏道：「此法既是他授與我，他必然先曉得了。你若尋他，他念起來，你卻不是死了？」行者見說得有理，真個不敢動身，只得回心，跪下哀告道：「師父，這是他奈何我的法兒，教我隨你西去。我也不去惹他，你也莫當常言，只管念誦。我願保你，再無退悔之意了。」三藏道：「既如此，伏侍我上馬去也。」那行者才死心塌地，抖擻精神，束一束綿布直裰，扣背馬匹，收拾行李，奔西而進。
畢竟這一去，後面又有甚話說，且聽下回分解。
English
The Ape of the Mind Returns to the Right; the Six Thieves Are Gone Without a Trace
The poem says:
Buddha is the mind, and the mind is Buddha; mind and Buddha have ever been the things that matter.If you know there is no thing and no mind, that is the true mind, the dharma-body Buddha.The dharma-body Buddha has no shape or form: one orb of perfect light holds the ten thousand images.The body without body is the true body; the mark without mark is the real mark.Neither form nor emptiness, nor not-emptiness; neither coming nor going, nor turning back.Neither other nor same, neither being nor nothing; hard to leave, hard to take, hard to hear or behold.The living light within and without is the same everywhere; a whole Buddha-land lies in a single grain of sand.One grain of sand holds the great chiliocosm; one body and one mind are one with the ten thousand laws.To know it you must have the knack of no-mind: unstained, unobstructed—that is pure work.Good and evil, a thousand threads, and nothing done: that is homage to Shakya himself.
Now Liu Boqin and Tang Tripitaka stood in a fright, and again came the shout: “The master is coming!” The serving lads said: “It must be the old ape in the stone coffer at the foot of the mountain that is shouting.” The guardian said: “It is he, it is he.” Tripitaka asked: “What old ape is this?” The guardian said: “This mountain was once named Five Elements Mountain; because our sovereign of the Tang campaigned west and settled the realm, it was renamed the Mountain of the Two Bounds. Years ago I heard the old folks say: when Wang Mang usurped the Han, this mountain fell down from heaven and pressed beneath it a spirit monkey. He feels no cold nor heat, eats no food or drink; the local earth god was set over him in custody, and he was fed iron pills when hungry and copper broth when thirsty. From that day to this he has not died of cold and hunger. This shout must be him. Elder, do not be afraid; let us go down the mountain and look.” Tripitaka could only comply, and led the horse down. They had gone not many li when they saw, within the stone coffer, an ape indeed, head thrust out, hands stretched forth, waving them wildly: “Master, why have you come only now? Good that you have come, good! Free me from this place, and I will guard you on your way to the Western Heaven.” The elder came near and looked closely—and what do you suppose he looked like?
A pointed mouth and drawn cheeks; eyes of gold and fire. Mosses heaped upon his head; creepers growing out of his ears. At his temples little hair and much green grass; under his chin no whiskers, but green sedge. Earth between the brows, mud in the hollow of the nose—a sorry sight; fingers thick and palms hard, caked with grime past counting. Happily the eyes could still roll, and throat and tongue made friendly sounds. His speech was quick enough; his body could not stir. Truly it is the Great Sage Sun of five hundred years ago; today his term is full and he slips heaven's net.
Liu the guardian was bold indeed: he stepped up, plucked away the grass at the ape's temples and the sedge beneath his chin, and asked: “Have you something to say?” The ape said: “Nothing to say. Let that master come up; I will ask him a question.” Tripitaka said: “What would you ask me?” The ape said: “Are you the one the sovereign of the Land of the East sent to the Western Heaven to fetch the scriptures?” Tripitaka said: “I am he. Why do you ask?” The ape said: “I am the Great Sage Equal to Heaven who five hundred years ago made havoc in the Heavenly Palace; only because I committed the crime of defying those above me was I pressed here by the Buddha. A while back there came the Bodhisattva Guanyin, bearing the Buddha's command, to the Land of the East to seek the one who would fetch the scriptures. I begged her to save me; she counseled me to do violence no more, to take refuge in the Buddha's law, and to devote myself wholly to guarding the scripture-seeker, to bow before the Buddha in the West, promising that when the work was done there would be good things for me. So I have kept my heart on edge day and night and hung my gall from dawn to dusk, waiting only for the master to come and free me. I will guard you on the quest and be your disciple.” Tripitaka heard, and rejoiced with all his heart: “You have this good heart, and the Bodhisattva's instruction, and you wish to enter the gate of the monkhood; but I have neither ax nor chisel—how am I to free you?” The ape said: “No ax or chisel is needed. If you will but free me, I will come out myself.” Tripitaka said: “I will free you—then how will you get out?” The ape said: “On the mountain top there is the golden-lettered seal of our Tathagata Buddha pressed upon it. Go up, lift the seal away, and I shall come out.” Tripitaka did as he was told, turned, and begged Liu Boqin: “Guardian, come up the mountain with me.” Boqin said: “How do we know whether it is true or false?” The ape called out loudly: “It is true. I would never deceive you.”
Boqin could only call the serving lads to hold the horses, and support Tripitaka up the high mountain again. Climbing vines and grasping creepers, they went to the very summit, and there indeed were ten thousand beams of golden light and a thousand streams of auspicious vapor, and a great four-square stone, and on the stone a sealed slip pasted down, bearing the six golden characters OM MANI PADME HUM. Tripitaka came near, knelt, and looked at the golden letters on the stone, and bowed several times, and prayed toward the west: “Your disciple Chen Xuanzang, specially commissioned, seeks the scriptures. If I am truly to have a disciple, let me lift the golden letters and free the spirit monkey, and let us together attest Vulture Peak; but if I am not to have a disciple, this fellow is a vicious, stubborn monster who cheats your disciple, and nothing lucky will come of it—then I shall not be able to lift it.” He prayed and bowed again. The bows done, he stepped forward and gently lifted off the six golden characters. At once a waft of fragrant wind snatched the seal out of his hand and up into the sky, crying: “We are the guardians set over the Great Sage. His term of distress is full today; we return to see the Tathagata and hand in this seal.” Tripitaka and Boqin and all their company bowed toward the empty sky in their fright. They came straight down the mountain, back to the stone coffer, and said to the ape: “The pressing seal is lifted. Come out.” The ape rejoiced, calling: “Master, stand back a little, so I may come out without frightening you.”
Boqin heard, and led Tripitaka and the company hurrying back east. They had gone five or seven li when again they heard the ape call loudly: “Farther! Farther!” Tripitaka went a good way more and came down off the mountain, and then heard one great crack—truly the earth split and the mountain fell in. Every one of them was stricken. The ape was already at Tripitaka's horse's head, kneeling naked and raw, crying: “Master, I am out!” He bowed four times to Tripitaka, sprang up, and made a great salutation to Boqin: “You have taken trouble, elder brother, to see my master along the way; and thanks to you, elder brother, for weeding my face.” Thanks done, he went to pack the baggage and saddle the horse. The horse, at the sight of him, went weak in the loins and buckled at the knees, trembling so that it could hardly stand. It was because the ape had once been Bimawen, Keeper of the Heavenly Horses, tending the dragon horses in heaven, and had his arts over them; hence all horses fear him.
Tripitaka, watching his manner, saw that his heart was truly good and that he was truly a man for the monkhood, and asked: “Disciple, what is your surname?” The Monkey King said: “My surname is Sun.” Tripitaka said: “Let me give you a dharma name, that we may call you.” The Monkey King said: “Trouble not your grace, master; I have a dharma name already: Sun Wukong.” Tripitaka rejoiced: “It fits our school well. And your look is just like a little friar's; let me give you a byname and call you Pilgrim—how would that be?” Wukong said: “Good, good, good.” From then on he was also called Pilgrim Sun.
Seeing Pilgrim Sun wholly intent on setting out, Boqin turned to Tripitaka, saluted, and said: “Elder, you have had the good fortune to take a fine disciple here—glad I am, very glad. This man can truly go the road. I must ask leave to turn back.” Tripitaka bowed low in thanks: “You have come far with me; I am more grateful than words can say. When you are home, give my humble greetings many times over to your honored mother, the old lady, and to your good wife. Your poor monk has been much beholden to your house; when I come back I will call to give proper thanks.” Boqin returned the courtesy, and so the two parties parted.
Now Pilgrim Sun asked Tripitaka to mount, and he himself walked ahead carrying the baggage, bare and striding. Before long they had crossed the Mountain of the Two Bounds when suddenly a fierce tiger came roaring down the road, switching its tail. Tripitaka's heart leapt in the saddle. Pilgrim rejoiced by the roadside: “Master, do not fear it; it is bringing me clothes.” He set down the baggage, drew a needle from his ear, waved it at the wind—and it was an iron staff as thick as a bowl. He took it in hand, laughing: “This treasure has not been used in five hundred years and more; today I bring it out to earn myself clothes to wear.” Look at him: he stretched his stride, met the tiger head on, and cried: “Wicked beast! Where are you going!” The tiger crouched and flattened itself in the dust, not daring to stir. He brought the staff down on its head: the brains burst out in ten thousand specks of peach-blossom red, and the teeth flew like strings of jade. Chen Xuanzang tumbled from the saddle, bit his finger, and cried: “Heavens! Heavens! The striped tiger Liu the guardian slew the other day gave him half a day's fight; today Sun Wukong, without a struggle, has pounded this tiger to a pulp with one blow. Truly: within the strong there is still a stronger hand!”
Pilgrim dragged the tiger over and said: “Master, sit a moment while I strip off its clothes, and we will go dressed.” Tripitaka said: “What clothes has it?” Pilgrim said: “Never mind me, master; I have my way.” The good Monkey King plucked out one hair, blew on it a mouthful of immortal breath, cried “Change!”—and it became an ox-ear pointed knife. He slit the skin along the tiger's belly and stripped it downward, flaying off the hide whole. He chopped away the claws, cut off the head, and cut out a four-square piece of tiger skin. He held it up and measured it: “A trifle wide—one skin will make two.” He took up the knife and cut it in two. He put one piece away and wound the other about his waist, twisted a vine from the roadside and bound it fast, and covered his lower body: “Master, let us go, let us go. At some house we will borrow needle and thread and sew it properly.” He rolled the iron staff between his fingers until it was a needle again, and stowed it in his ear. Shouldering the baggage, he asked the master to mount.
The two went forward, and the elder asked from horseback: “Wukong, that iron staff you beat the tiger with—where is it now?” Pilgrim laughed: “Master, you do not know. This staff of mine came out of the dragon palace of the Eastern Ocean: it is called the God-Pillar Iron of the Sky River's bed, and also the As-You-Will Gold-Banded Staff. In the old days, when I turned against the Heavenly Palace, I owed much to it. It changes with its bearer: as big as you want, as small as you want. Just now it took the shape of an embroidery needle and is stowed in my ear; when it is needed, then I take it out.” Tripitaka heard and was secretly delighted. He asked again: “And that tiger just now, when it saw you, why did it not stir, but let you beat it at your ease? How was that?” Wukong said: “I will not hide it from you, master: never mind a tiger—if it were a dragon, it would not dare be uncivil to me. This old Sun has some skill at taming dragons and subduing tigers, some power to overturn rivers and churn the seas; I read men by their faces and hear the reason in their voices; made large, I fill the universe; made small, I gather into a single hair; endless my changes, hidden or shown past all guessing. Skinning a tiger hide—what is rare in that? If we come to some hard pass, then you shall see my mettle.” Hearing this, Tripitaka's heart grew easier and freer of care, and he whipped the horse forward.
Master and disciple walked along and talked, and the sun sank westward unawares. Behold:
Blazing the slant light turns back for one last look; to the ends of earth and sea the clouds go home. In a thousand hills the birds clamor thick and fast, seeking their roosts, trooping into the woods. Wild beasts in pairs and couples troop back to their dens, family by family. A hook of new moon breaks the dusk; ten thousand bright stars halo and glow.
Pilgrim said: “Master, bestir yourself; the sky is darkening. Those thick woods over there must be some farmstead; let us hurry and lodge there.” Tripitaka whipped up and made for the house, dismounting before the farm. Pilgrim dropped the baggage, went up, and called: “Open the door! Open the door!” An old man within came out leaning on a bamboo staff and flung the door wide—and at the sight of Pilgrim's savage face, a tiger skin about his waist, like a thunder god to look at, his legs went soft and his body numb, and he babbled: “A ghost! A ghost!” Tripitaka came near and held him: “Old donor, do not fear. He is my poor disciple, not a ghost or goblin.” The old man lifted his head, saw that Tripitaka's face was clear and fine, and steadied himself, asking: “From what temple are you come, monk, that you bring such a savage to my door?” Tripitaka said: “Your poor monk comes from the land of the Tang, bound for the Western Heaven to bow before the Buddha and fetch the scriptures. We were passing this way, and the sky is dark; we have come specially to your house to beg a night's lodging, and will start before dawn. I beg you grant us this small favor.” The old man said: “Though you are a man of the Tang, that savage is no man of the Tang.” Wukong cried out loud and harsh: “You old fellow, you have no eyes at all! The man of the Tang is my master, and I am his disciple. And I am no sugar-man, no honey-man: I am the Great Sage Equal to Heaven! There are folk hereabouts who know me well. I have seen you before.” The old man said: “Where have you seen me?” Wukong said: “Did you not gather firewood before me when you were a boy? Did you not pick vegetables on my face?” The old man said: “The rogue lies! Where do you live and where do I live, that I should gather firewood and pick vegetables before you?” Wukong said: “It is my child who lies. You have failed to know me: I am the Great Sage from the stone coffer in this Mountain of the Two Bounds. Look again, and know me.” Only then did the old man come to himself: “You are somewhat like him. But how did you get out?” Wukong told the old man in full how the Bodhisattva had urged him to goodness and bidden him wait for the Tang monk to lift the seal and free him.
The old man then bowed, asked the Tang monk within, called his old wife and his children out to meet them, told over the story, and every one rejoiced. He ordered tea. Tea done, he asked Wukong: “Great Sage, you must be of a great age?” Wukong said: “And how old are you this year?” The old man said: “I have foolishly lived to a hundred and thirty.” Pilgrim said: “Then you are my great-great-grandson. As for the age I was born to, I do not remember when it was; but under the foot of this mountain I have lain more than five hundred years.” The old man said: “It is so, it is so. I remember my grandfather saying that this mountain fell from heaven and pressed down a spirit monkey, and that only now have you come out of it. When I saw you as a boy you had grass on your head and mud on your face, and I did not fear you; now the mud is gone from your face and the grass from your head, you look somewhat thinner, and you have a great tiger skin wrapped about your waist—how far are you now from any goblin?” The whole household heard this and roared with laughter.
The old man, a worthy soul, ordered the vegetarian meal made ready. After it Wukong asked: “What is your family's surname?” The old man said: “Our house is Chen.” Tripitaka heard, came down, and raised his hands: “Old donor, your poor monk and you are of one clan.” Pilgrim said: “Master, your surname is Tang—how are you of one clan with him?” Tripitaka said: “My secular surname is also Chen; my family are of Gathering-Worthy Farm in Hongnong commandery, Haizhou, in the land of the Tang. My dharma name is Chen Xuanzang. Only because Taizong, Emperor of the Tang, made me his royal brother Tripitaka, taking Tang for my surname, am I called the Tang monk.” The old man, hearing they were of one surname, rejoiced mightily.
Pilgrim said: “Old Chen, since we trouble your house in any case—I have not bathed in five hundred years. Go boil some water, and let me and my master bathe; and I will thank you before we go.” The old man ordered water heated, the tub brought in, the lamps lit. Master and disciple bathed, and sat before the lamp. Pilgrim said: “Old Chen, there is one thing more I must trouble you for: lend me needle and thread.” The old man said: “Yes, yes, yes.” He told his wife to fetch needle and thread and hand them to Pilgrim. Pilgrim had a good eye too: seeing the master had bathed and left off a little white-cotton jacket without putting it on again, he pulled it over and draped it on himself. Then he took off the tiger skin and joined its pieces into one, pleated it in the likeness of a horse's face, wrapped it at his waist, and buckled it with the vine, and came before the master: “How does old Sun look today, beside yesterday?” Tripitaka said: “Good, good, good. Dressed like this, you look a pilgrim indeed.” And he said: “Disciple, if you do not scorn its shabbiness, keep that jacket and wear it.” Wukong bowed: “I am grateful, grateful.” Then he went and fetched some fodder and fed the horse. All being done, master and disciple and the old man went each to his rest.
Early the next morning Wukong rose and asked the master to travel. Tripitaka dressed and told Pilgrim to pack the bedding and baggage. They were on the point of taking leave when the old man had face-water made ready, and the meal besides. Breakfast done, they started. Tripitaka mounted; Pilgrim led the way. Hungry they ate and thirsty they drank, lodging at night and walking from dawn; and now it was the beginning of winter, and behold:
Frost has withered the red leaves, and a thousand woods grow gaunt; on the ridge a few pines and cypresses keep their green. Unopened plum buds breathe their hidden fragrance; the warm hours are short—it is the season of little spring. The chrysanthemums are ragged, the lotus gone, the camellias lush; cold bridge and ancient tree vie in bough and branch. In winding ravines the spring water slips and trickles; pale clouds, promising snow, float across the whole sky. The north wind rises sudden, tugging at sleeves—at evening, this bite of cold, how shall a man bear it?
Master and disciples had gone along some while when suddenly a whistle sounded by the road and six men burst out, each with long spear or short sword, keen blade or stiff bow, and they bawled: “Hey, monk, where are you off to! Leave the horse and set down the baggage quickly, and we will let you go with your life.” Tripitaka's souls flew and his spirits scattered; he fell from his horse and could not speak. Pilgrim raised him with his hand: “Master, be at ease. There is nothing in it: these are men bringing us clothes and travel money.” Tripitaka said: “Wukong, you must be a little deaf. They tell us to leave the horse and the baggage, and you ask them for clothes and travel money.” Pilgrim said: “You look after the clothes, the baggage, and the horse; let old Sun have a round with them, and we shall see.” Tripitaka said: “A good hand cannot face two fists, and two fists are no match for four hands. They are six great fellows, and you are one small body—how dare you fight them?”
Pilgrim's courage was great by nature; he would hear no delay, but stepped up, folded his hands at his breast, and made his bow to the six: “Gentlemen, what cause have you to bar a poor monk's road?” One said: “We are the great kings of the highway, mountain lords who do good. Our great names have long been famous—though I suppose you do not know them. Leave your goods quickly, and we let you pass; say but half a word of 'no,' and we will break your bones and scatter your corpse.” Pilgrim said: “I too am a great king by inheritance, a mountain lord of long standing, yet I have never heard of your great names.” The man said: “You do not know them, so I will tell you: one is called Eye-That-Sees Delight; one is called Ear-That-Hears Anger; one is called Nose-That-Smells Love; one is called Tongue-That-Tastes Thought; one is called Mind-That-Sees Desire; one is called Body-That-Is Sorrow.” Wukong laughed: “So you are six petty thieves. You do not know that I, a man of religion, am your rightful lord—and you bar my road. Bring out the treasure you have robbed, and I will divide it with you into seven shares and let you off.” At this the thieves were delighted, furious, loving, pensive, lusting, sorrowful, and rushed up together shouting: “This monk is insolent! He has nothing at all of his own, and he comes demanding a share of our goods!” They brandished spears and swung swords and came on in a rush, hacking at Pilgrim's head, kling and klang, seventy or eighty blows. Wukong stood his ground amid them as though he knew nothing of it. The thieves said: “Fine monk—a hard head, and no lie.” Pilgrim laughed: “It will pass. Your arms must be tired with the beating; now it is old Sun's turn to take out a needle and have a little play.” The thieves said: “This monk is some needle-doctor changed into a man. We have no sickness: what talk is this of setting needles?”
Pilgrim reached into his ear and drew out an embroidery needle, waved it at the wind—and it was an iron staff as thick as a bowl. He held it in his hand: “Do not run; let old Sun have one stroke to try my hand.” The six thieves scattered and fled. He stretched his stride and ran them down in a ring, and beat them dead, every one. He stripped off their clothes and took their travel money, and came back smiling: “Master, come along; those thieves old Sun has rooted out.” Tripitaka said: “You have brought a great calamity on us. Thieves of the highway though they were, taken before a magistrate they would not have deserved death. Even granting your skill, you might have driven them off; why kill every one of them? This is taking life without cause—how can you be a monk? The man of religion sweeps the floor for fear of hurting the ants; he pities the moth and shades the lamp with gauze. How could you, black and white alike, beat them dead at a stroke? Not one grain of mercy or love of goodness in you! It is well that we were in the wilds where no one asks; but if we come to a city, and someone should jostle you by chance, would you do violence too, swing your staff about and wound people? Then how could I stand clear, and how should we escape?” Wukong said: “Master, if I had not killed them, they would have killed you.” Tripitaka said: “A man of religion such as I would rather die than do violence. If I die, it is but this one body; but you killed six men—how is that to be answered for? If this were carried to court, though your own father were the magistrate, it could not be excused.” Pilgrim said: “I will not hide it from you, master: five hundred years ago, when old Sun held Flower-Fruit Mountain as king and monster, I do not know how many men I killed. Had you carried such suits to court then and won your judgments, I should never have been the Great Sage Equal to Heaven.” Tripitaka said: “It was because you were wild and ungoverned, violent among men, defying heaven and those above you, that you bore the calamity of five hundred years. Now you have entered the gate of the monkhood: if you still do as you did then, and do nothing but take life, you will never reach the Western Heaven, never be a monk. Too wicked! Too wicked!”
Now this monkey could not bear an insult all his life. Seeing Tripitaka go on and on at him, he could not hold the fire in his breast: “Since you hold me no true monk, and one who will not reach the Western Heaven, do not keep up this clatter to vex me. I will go home.” Tripitaka did not answer. He flared into his temper, leapt into the air, crying: “Old Sun is off!” Tripitaka looked up in haste, and he was gone; there was only a whish of wind, and he was away east. The elder was left forlorn; he nodded and sighed, grieving and complaining: “Such a fellow, past all teaching! I said a few words to him, and he has vanished without shape or shadow, gone straight home. Enough, enough, enough. It was not fated me to take a disciple, to add a mouth to my journey. Now I cannot find him if I search, cannot reach him if I call. On then, on then.” Truly: he gives up his body and stakes his life, going west; lean not on others, but hold your own course.
The elder could only pack the baggage and sling it on the horse, and—not riding—with one hand lean on the tin staff and with the other hold the rein, and go on westward, desolate. He had not gone long when, ahead on the mountain road, he saw an aged old mother holding a wadded jacket, and on the jacket a flowered cap. Tripitaka, seeing her come near, made haste to lead his horse and stand to the right to let her pass. The old mother asked: “Elder, from what land do you come, so lonely and forlorn, traveling here alone?” Tripitaka said: “Your disciple is of the Land of the East, the Great Tang, sent under seal to the Western Heaven to bow before the living Buddha and fetch the true scriptures.” The old mother said: “The Buddha of the West is in the Thunderclap Monastery, within the borders of India; from here it is a hundred and eight thousand li. Alone with a single horse, without companion, without disciple—how will you get there?” Tripitaka said: “Your disciple took a disciple the other day; his nature is violent and stubborn. I spoke a few words to him; he would not be taught, and has gone off, no one knows where.” The old mother said: “I have here a wadded-cotton gown and a flowered cap set with gold: they belonged to my son. He was a monk only three days when, his fate being short, unhappily he died. I went to his monastery and wept, took leave of his master, and brought these jacket and cap away for remembrance. Elder, since you have a disciple, let me give you the jacket and cap.” Tripitaka said: “I thank the mother's great bounty; but my disciple is gone, and I dare not take them.” The old mother said: “Which way did he go?” Tripitaka said: “I heard a whish of wind; he went back east.” The old mother said: “Not far east is my house; doubtless he has gone home with me. I have there a spell called the True Words for Settling the Heart, also called the Tight-Fillet Spell. Learn it by heart in secret, fasten it in your breast, and let not one living soul know of it. I will go and catch him and send him back to you, and you shall dress him in this jacket and cap. If he will not do your bidding, then silently recite this spell, and he will dare no violence again, nor dare to go.” Tripitaka bowed his head in thanks. The old mother turned into a streak of gold light and went east. Tripitaka knew well that it was the Bodhisattva Guanyin who had given him the true words; hastily he pinched up earth for incense, and bowed toward the east with all earnestness. The bows done, he stowed jacket and cap in the middle of his bundle, sat down by the road, and recited the True Words for Settling the Heart, over and back, several times, till he had them by heart, fast in his breast—no more of that.
Now Wukong, having parted from his master, rode one somersault cloud straight back to the Eastern Ocean. He checked the cloud's head, parted the waters, and came straight to the Crystal Palace. The Dragon King, startled, came out to meet him, led him into the palace, and they sat down. Courtesies done, the Dragon King said: “I heard lately that the Great Sage's term was full. My congratulations came late! No doubt you are restoring the immortal mountain and returning to your old cave?” Wukong said: “Such was my thought; only now I have become a monk.” The Dragon King said: “What kind of monk?” Pilgrim said: “Thanks to the Bodhisattva of the Southern Sea, who urged me to goodness and set me on the path of right fruition, I follow the Tang monk of the East to the West to bow before the Buddha; I have taken refuge in the monkhood, and am now called Pilgrim.” The Dragon King said: “Then indeed congratulations, congratulations! This is what is called leaving evil and returning to right, carving the heart toward goodness. If so, why are you not going west—why come back east?” Pilgrim laughed: “That Tang monk knows no human feeling. There were a few highway thieves; I knocked them on the head, and he went on and on at me, counting my faults by the dozen. Do you think old Sun is one to stomach sullen wrongs? So I left him, meaning to go back to my own mountain, and looked in on you first to beg a cup of tea.” The Dragon King said: “We are honored, honored.” Then dragon sons and dragon grandsons brought fragrant tea in their hands.
Tea done, Pilgrim turned and looked about, and saw on the back wall a picture: Presenting the Shoe at the Round Bridge. Pilgrim said: “What scene is this?” The Dragon King said: “You, Great Sage, came before this tale was done; that is why you do not know it. It is called Thrice Presenting the Shoe at the Round Bridge.” Pilgrim said: “What is thrice presenting the shoe?” The Dragon King said: “That immortal is the Yellow Stone Lord; that youth is Zhang Liang of the Han. The Stone Lord sat upon the Round Bridge and suddenly dropped his shoe beneath it, and called Zhang Liang to fetch it. The youth made haste, fetched it, and knelt to present it. Three times so, and Zhang Liang showed not one grain of arrogance or slackness. The Stone Lord, loving his diligence, gave him by night the book of heaven, and charged him to uphold the Han. And afterward he indeed devised strategies within the tent and won victories a thousand li beyond. When peace came he quit his office, returned to the mountains, and wandered with the Red Pine Youth, waking to the way of the immortals. Great Sage, if you do not guard the Tang monk, do not give your labor, do not accept teaching, you remain a goblin-immortal to the end: give up all thought of right fruition.” Wukong heard, and pondered a long while without a word. The Dragon King said: “You must judge it, Great Sage. Do not seek your own ease and mar what lies before you.” Wukong said: “Say no more; old Sun will go back and guard him.” The Dragon King rejoiced: “Then I will not keep you. Go quickly in your mercy, Great Sage, and do not let your master grow strange to you.”
Seeing him urging him onward, Pilgrim sprang up, left the treasury of the sea, mounted the cloud, and parted from the Dragon King. Going along he met the Bodhisattva of the Southern Sea. The Bodhisattva said: “Sun Wukong, why have you not accepted instruction, why not guard the Tang monk? What do you here?” In a fluster Pilgrim saluted from the clouds: “Once I was favored with your good words, Bodhisattva; and truly a monk of the Tang came, lifted the pressing seal, and saved my life, and I became his disciple. But he scolded me for violence; I dodged him for a moment, and now I am going back to guard him.” The Bodhisattva said: “Go quickly, and do not miss the thought.” So they parted.
In a moment Pilgrim saw the Tang monk sitting sorrowful by the road. He came up: “Master, why are you not walking? What are you doing here still?” Tripitaka lifted his head: “Where have you been? You left me not daring to walk, not daring to stir, waiting here for you.” Pilgrim said: “I went to the old Dragon King's house in the Eastern Ocean to beg a cup of tea.” Tripitaka said: “Disciple, a man of religion must not lie. You have not been gone one watch, and you talk of tea at the Dragon King's?” Pilgrim laughed: “I will not hide it from you, master: I can ride the somersault cloud—one somersault is a hundred and eight thousand li; hence I can go and come in an instant.” Tripitaka said: “I spoke but a little sharply, and you took offense, flared into your temper, and left me. You, with your powers, can go beg tea; such as I, who cannot go, sit here and bear the hunger. And you do not feel for me at all.” Pilgrim said: “Master, if you are hungry, I will go and beg some food for you.” Tripitaka said: “No need to beg. In my bundle there is some dry ration, given by Liu the guardian's mother. Go take the bowl and find some water, and let me eat a little, and we will go on.”
Pilgrim untied the bundle, and in it found several coarse-flour bakes; he brought them out and handed them to his master. Then he saw the shining wadded-cotton gown and the flowered cap set with gold. Pilgrim said: “Are these clothes and cap brought from the Land of the East?” Tripitaka answered glibly: “I wore them in my boyhood. That cap, once on, teaches no sutra—it recites the sutra of itself; that gown, once on, needs no drill—it makes the bows of itself.” Pilgrim said: “Good master, let me wear them.” Tripitaka said: “Only I fear they will not fit. If they fit you, wear them.” So Pilgrim took off his old white-cotton jacket and put on the wadded gown—it might have been cut to his very body—and set the cap on his head. Seeing the cap on his head, Tripitaka did not eat his dry ration, but silently recited the Tight-Fillet Spell once. Pilgrim cried: “My head! My head!” The master went on reciting without pause, several times over, until Pilgrim rolled on the ground in agony, clawing the gold-set flowered cap to pieces. Tripitaka, fearing he would tear away the gold fillet, stopped reciting; and once he stopped, the pain stopped. Pilgrim felt about his head: like a gold wire it gripped him tight, to be taken off by no hand, broken by no tug—it had taken root there. He drew the needle from his ear and poked it into the fillet, prying outward. Tripitaka, fearing he would pry it apart, began reciting again; the pain came again, so that Pilgrim stood on his head and turned somersaults, ears red, face scarlet, eyes swollen, body numb. The master, seeing him so, could not bear it, and stopped again; and the head did not hurt again. Pilgrim said: “So my head aches because master curses me?” Tripitaka said: “What I recite is the Tight-Fillet Sutra; when did I curse you?” Pilgrim said: “Recite it once more and see.” Tripitaka truly recited again, and Pilgrim truly hurt again, crying only: “Do not recite! Do not recite! At the reciting I hurt. What is the meaning of this?” Tripitaka said: “Will you accept my teaching now?” Pilgrim said: “I accept it.” “Will you be insolent again?” Pilgrim said: “Never again.”
Though his mouth agreed, his heart still harbored mischief: he waved the needle to its bowl-thick width and made at the Tang monk. The elder, in terror, recited two or three times more. The monkey fell to the ground, dropped the iron staff, could not lift a hand, crying only: “Master, I understand! Do not recite, do not recite.” Tripitaka said: “How dare you harbor treason and raise your hand against me?” Pilgrim said: “I dared not strike you. Let me ask master: who taught you this art?” Tripitaka said: “An old mother who came to me just now.” Pilgrim flew into a rage: “No more need be said: that old mother was certainly that Guanyin herself. How could she use me so? Let me go to the Southern Sea and pay her out!” Tripitaka said: “Since she gave the art to me, she surely knew of it beforehand. If you go after her, and she recites, will you not be a dead man?” Seeing the reason in it, Pilgrim truly dared not stir, but turned his heart, knelt down, and begged in sorrow: “Master, it is her device to bind me to go west with you. I will not go provoke her; but do not take it for everyday words and recite it at every turn. I will guard you, and never again think of turning back.” Tripitaka said: “Then attend me to my horse.” Then at last Pilgrim was whole-hearted; bracing his spirit, he tightened the wadded gown, saddled the horse, packed the baggage, and pressed on toward the west.
But what befell upon that going—listen to the next chapter to find out.
Chapter 15
Traditional Chinese
第十五回 蛇盤山諸神暗佑 鷹愁澗意馬收韁
卻說行者伏侍唐僧西進，行經數日，正是那臘月寒天，朔風凜凜，滑凍凌凌。走的是些懸崖峭壁崎嶇路，疊嶺層巒險峻山。三藏在馬上，遙聞唿喇喇水聲聒耳，回頭叫：「悟空，是那裡水響？」行者道：「我記得此處叫做蛇盤山鷹愁澗，想必是澗裡水響。」說不了，馬到澗邊，三藏勒韁觀看。但見：
涓涓寒脈穿雲過，湛湛清波映日紅。聲搖夜雨聞幽谷，彩發朝霞眩太空。千仞浪飛噴碎玉，一泓水響吼清風。流歸萬頃煙波去，鷗鷺相忘沒釣逢。
師徒兩個正然看處，只見那澗當中響一聲，鑽出一條龍來，推波掀浪，攛出崖山，就搶長老。慌得個行者丟了行李，把師父抱下馬來，回頭便走。那條龍就趕不上，把他的白馬連鞍轡一口吞下肚去，依然伏水潛蹤。行者把師父送在那高阜上坐了，卻來牽馬挑擔，止存得一擔行李，不見了馬匹。他將行李擔送到師父面前道：「師父，那孽龍也不見蹤影，只是驚走我的馬了。」三藏道：「徒弟啊，卻怎生尋得馬著麼？」行者道：「放心，放心，等我去看來。」
他打個唿哨，跳在空中，火眼金睛，用手搭涼篷，四下裡觀看，更不見馬的蹤跡。按落雲頭，報道：「師父，我們的馬斷乎是那龍吃了，四下裡再看不見。」三藏道：「徒弟呀，那廝能有多大口，卻將那匹大馬連鞍轡都吃了？想是驚張溜韁，走在那山凹之中。你再仔細看看。」行者道：「你也不知我的本事。我這雙眼，白日裡常看一千里路的吉凶。像那千里之內，蜻蜓兒展翅，我也看見，何期那匹大馬，我就不見？」三藏道：「既是他吃了，我如何前進？可憐啊，這千山萬水，怎生走得？」說著話，淚如雨落。行者見他哭將起來，他那裡忍得住暴燥，發聲喊道：「師父莫要這等膿包形麼，你坐著，坐著，等老孫去尋著那廝，教他還我馬匹便了。」三藏卻才扯住道：「徒弟啊，你那裡去尋他？只怕他暗地裡攛將出來，卻不又連我都害了？那時節人馬兩亡，怎生是好？」行者聞得這話，越加嗔怒，就叫喊如雷道：「你忒不濟，不濟！又要馬騎，又不放我去，似這般看著行李，坐到老罷。」
哏哏的吆喝，正難息怒，只聽得空中有人言語，叫道：「孫大聖莫惱，唐御弟休哭。我等是觀音菩薩差來的一路神祗，特來暗中保取經者。」那長老聞言，慌忙禮拜。行者道：「你等是那幾個，可報名來，我好點卯。」眾神道：「我等是六丁六甲、五方揭諦、四值功曹、一十八位護教伽藍，各各輪流值日聽候。」行者道：「今日先從誰起？」眾揭諦道：「丁甲、功曹、伽藍輪次。我五方揭諦，惟金頭揭諦晝夜不離左右。」行者道：「既如此，不當值者且退，留下六丁神將與日值功曹和眾揭諦保守著我師父。等老孫尋那澗中的孽龍，教他還我馬來。」眾神遵令。三藏才放下心，坐在石崖之上，吩咐行者仔細。行者道：「只管寬心。」好猴王，束一束綿布直裰，撩起虎皮裙子，揝著金箍鐵棒，抖擻精神，徑臨澗壑，半雲半霧的，在那水面上高叫道：「潑泥鰍，還我馬來！還我馬來！」
卻說那龍吃了三藏的白馬，伏在那澗底中間，潛靈養性，只聽得有人叫罵索馬。他按不住心中火發，急縱身躍浪翻波，跳將上來道：「是那個敢在這裡海口傷吾？」行者見了他，大咤一聲「休走，還我馬來！」掄著棍，劈頭就打。那條龍張牙舞爪來抓。他兩個在澗邊前這一場賭鬥，果是驍雄。但見那：
龍舒利爪，猴舉金箍。那個鬚垂白玉線，這個眼幌赤金燈。那個鬚下明珠噴彩霧，這個手中鐵棒舞狂風。那個是迷爺娘的業子，這個是欺天將的妖精。他兩個都因有難遭磨折，今要成功各顯能。
來來往往，戰夠多時，盤旋良久，那條龍力軟筋麻，不能抵敵，打一個轉身，又攛於水內，深潛澗底，再不出頭。被猴王罵詈不絕，他也只推耳聾。
行者沒及奈何，只得回見三藏道：「師父，這個怪被老孫罵將出來，他與我賭鬥多時，怯戰而走，只躲在水中間，再不出來了。」三藏道：「不知端的可是他吃了我馬？」行者道：「你看你說的話，不是他吃了，他還肯出來招聲，與老孫犯對？」三藏道：「你前日打虎時，曾說有降龍伏虎的手段，今日如何便不能降他？」原來那猴子吃不得人急他。見三藏搶白了他這一句，他就發起神威道：「不要說，不要說，等我與他再見個上下。」
這猴王拽開步，跳到澗邊，使出那翻江攪海的神通，把一條鷹愁陡澗徹底澄清的水，攪得似那九曲黃河泛漲的波。那孽龍在於深澗中坐臥不寧，心中思想道：「這才是福無雙降，禍不單行。我才脫了天條死難，不上一年，在此隨緣度日，又撞著這般個潑魔，他來害我。」你看他越思越惱，受不得屈氣，咬著牙，跳將出去，罵道：「你是那裡來的潑魔，這等欺我？」行者道：「你莫管我那裡不那裡，你只還了馬，我就饒你性命。」那龍道：「你的馬是我吞下肚去，如何吐得出來？不還你，便待怎的？」行者道「不還馬時看棍，只打殺你，償了我馬的性命便罷。」他兩個又在那山崖下苦鬥。鬥不數合，小龍委實難搪，將身一幌，變作一條水蛇兒，鑽入草科中去了。
猴王拿著棍，趕上前來，撥草尋蛇，那裡得些影響。急得他三尸神咋，七竅煙生，念了一聲「唵」字咒語，即喚出當坊土地、本處山神，一齊來跪下道：「山神、土地來見。」行者道：「伸過孤拐來，各打五棍見面，與老孫散散心。」二神叩頭哀告道：「望大聖方便，容小神訴告。」行者道：「你說甚麼？」二神道：「大聖一向久困，小神不知幾時出來，所以不曾接得，萬望恕罪。」行者道：「既如此，我且不打你。我問你：鷹愁澗裡，是那方來的怪龍？他怎麼搶了我師父的白馬吃了？」二神道：「大聖自來不曾有師父，原來是個不伏天不伏地混元上真，如何得有甚麼師父的馬來？」行者道：「你等是也不知。我只為那誑上的勾當，整受了這五百年的苦難。今蒙觀音菩薩勸善，著唐朝駕下真僧救出我來，教我跟他做徒弟，往西天去拜佛求經。因路過此處，失了我師父的白馬。」二神道：「原來是如此。這澗中自來無邪，只是深陡寬闊，水光徹底澄清，鴉鵲不敢飛過；因水清照見自己的形影，便認做同群之鳥，往往身擲於水內：故名『鷹愁陡澗』。只是向年間，觀音菩薩因為尋訪取經人去，救了一條玉龍，送他在此，教他等候那取經人，不許為非作歹。他只是饑了時，上岸來撲些鳥鵲吃，或是捉些獐鹿食用。不知他怎麼無知，今日衝撞了大聖。」行者道：「先一次，他還與老孫侮手，盤旋了幾合；後一次，是老孫叫罵，他再不出。因此使了一個翻江攪海的法兒，攪混了他澗水，他就攛將上來，還要爭持。不知老孫的棍重，他遮架不住，就變做一條水蛇，鑽在草裡。我趕來尋他，卻無蹤跡。」土地道：「大聖不知。這條澗千萬個孔竅相通，故此這波瀾深遠。想是此間也有一孔，他鑽將下去。也不須大聖發怒，在此找尋；要擒此物，只消請將觀世音來，自然伏了。」
行者見說，喚山神、土地，同來見了三藏，具言前事。三藏道：「若要去請菩薩，幾時才得回來？我貧僧饑寒怎忍？」說不了，只聽得暗空中有金頭揭諦叫道：「大聖，你不須動身，小神去請菩薩來也。」行者大喜，道聲：「有累，有累。快行，快行。」那揭諦急縱雲頭，徑上南海。行者吩咐山神、土地守護師父，日值功曹去尋齋供，他又去澗邊巡遶不題。
卻說金頭揭諦一駕雲，早到了南海。按祥光，直至落伽山紫竹林中，託那金甲諸天與木叉惠岸轉達，得見菩薩。菩薩道：「汝來何幹？」揭諦道：「唐僧在蛇盤山鷹愁陡澗失了馬，急得孫大聖進退兩難。及問本處土神，說是菩薩送在澗裡的孽龍吞了。那大聖著小神來告請菩薩降這孽龍，還他馬匹。」菩薩聞言道：「這廝本是西海敖閏之子，他為縱火燒了殿上明珠，他父告他忤逆，天庭上犯了死罪。是我親見玉帝，討他下來，教他與唐僧做個腳力。他怎麼反吃了唐僧的馬？這等說，等我去來。」那菩薩降蓮臺，徑離仙洞，與揭諦駕著祥光，過了南海而來。有詩為證。詩曰：
佛說蜜多三藏經，菩薩揚善滿長城。摩訶妙語通天地，般若真言救鬼靈。致使金蟬重脫殼，故令玄奘再修行。只因路阻鷹愁澗，龍子歸真化馬形。
那菩薩與揭諦不多時到了蛇盤山，卻在那半空裡留住祥雲，低頭觀看，只見孫行者正在澗邊叫罵。菩薩著揭諦喚他來。那揭諦按落雲頭，不經由三藏，直至澗邊，對行者道：「菩薩來也。」行者聞得，急縱雲跳到空中，對他大叫道：「你這個七佛之師，慈悲的教主，你怎麼生方法兒害我？」菩薩道：「我把你這個大膽的馬流，村愚的赤尻。我倒再三盡意，度得個取經人來，叮嚀教他救你性命，你怎麼不來謝我活命之恩，反來與我嚷鬧？」行者道：「你弄得我好哩。你既放我出來，讓我逍遙自在耍子便了。你前日在海上迎著我，傷了我幾句，教我來盡心竭力，伏侍唐僧便罷了，你怎麼送他一頂花帽，哄我戴在頭上受苦？把這個箍子長在老孫頭上，又教他念一卷甚麼『緊箍兒咒』，著那老和尚念了又念，教我這頭上疼了又疼，這不是你害我也？」菩薩笑道：「你這猴子，你不遵教令，不受正果，若不如此拘係你，你又誑上欺天，知甚好歹？再似從前撞出禍來，有誰收管？須是得這個魔頭，你才肯入我瑜伽之門路哩。」行者道：「這樁事，作做是我的魔頭罷。你怎麼又把那有罪的孽龍，送在此處成精，教他吃了我師父的馬匹？此又是縱放歹人為惡，太不善也。」菩薩道：「那條龍，是我親奏玉帝，討他在此，專為求經人做個腳力。你想那東土來的凡馬，怎歷得這萬水千山？怎到得那靈山佛地？須是得這個龍馬，方才去得。」行者道：「像他這般懼怕老孫，潛躲不出，如之奈何？」菩薩叫揭諦道：「你去澗邊叫一聲『敖閏龍王玉龍三太子，你出來，有南海菩薩在此。』他就出來了。」
那揭諦果去澗邊叫了兩遍。那小龍翻波跳浪，跳出水來，變作一個人像，踏了雲頭，到空中對菩薩禮拜道：「向蒙菩薩解脫活命之恩，在此久等，更不聞取經人的音信。」菩薩指著行者道：「這不是取經人的大徒弟？」小龍見了道：「菩薩，這是我的對頭。我昨日腹中饑餒，果然吃了他的馬匹。他倚著有些力量，將我鬥得力怯而回，又罵得我閉門不敢出來。他更不曾提著一個『取經』的字樣。」行者道：「你又不曾問我姓甚名誰，我怎麼就說？」小龍道：「我不曾問你是那裡來的潑魔？你嚷道：『管甚麼那裡不那裡，只還我馬來。』何曾說出半個『唐』字？」菩薩道：「那猴頭專倚自強，那肯稱讚別人？今番前去，還有歸順的哩。若問時，先提起『取經』的字來，卻也不用勞心，自然拱伏。」
行者歡喜領教。菩薩上前，把那小龍的項下明珠摘了，將楊柳枝蘸出甘露，往他身上拂了一拂，吹口仙氣，喝聲叫：「變！」那龍即變做他原來的馬匹毛片。又將言語吩咐道：「你須用心還了業障，功成後超越凡龍，還你個金身正果。」那小龍口啣著橫骨，心心領諾。菩薩教悟空領他去見三藏。「我回海上去也。」行者扯住菩薩不放道：「我不去了，我不去了。西方路這等崎嶇，保這個凡僧，幾時得到？似這等多磨多折，老孫的性命也難全，如何成得甚麼功果？我不去了，我不去了。」菩薩道：「你當年未成人道，且肯盡心修悟；你今日脫了天災，怎麼倒生懶惰？我門中以寂滅成真，須是要信心正果。假若到了那傷身苦磨之處，我許你叫天天應，叫地地靈；十分再到那難脫之際，我也親來救你。你過來，我再贈你一般本事。」菩薩將楊柳葉兒摘下三個，放在行者的腦後，喝聲：「變！」即變做三根救命的毫毛。教他：「若到那無濟無主的時節，可以隨機應變，救得你急苦之災。」行者聞了這許多好言，才謝了大慈大悲的菩薩。那菩薩香風繞繞，彩霧飄飄，徑轉普陀而去。
這行者才按落雲頭，揪著那龍馬的頂鬃，來見三藏道：「師父，馬有了也。」三藏一見，大喜道：「徒弟，這馬怎麼比前反肥盛了些？在何處尋著的？」行者道：「師父，你還做夢哩。卻才是金頭揭諦請了菩薩來，把那澗裡龍化作我們的白馬，其毛片相同，只是少了鞍轡。著老孫揪將來也。」三藏大驚道：「菩薩何在？待我去拜謝他。」行者道：「菩薩此時已到南海，不耐煩矣。」三藏就撮土焚香，望南禮拜。拜罷，起身即與行者收拾前進。行者喝退了山神、土地，吩咐了揭諦、功曹，卻請師父上馬。三藏道：「那無鞍轡的馬，怎生騎得？且待尋船渡過澗去，再作區處。」行者道：「這個師父好不知時務！這個曠野山中，船從何來？這匹馬，他在此久住，必知水勢，就騎著他做個船兒過去罷。」
三藏無奈，只得依言，跨了刬馬。行者挑著行囊。到了澗邊。只見那上流頭，有一個漁翁，撐著一個枯木的栰子，順流而下。行者見了，用手招呼道：「那老漁，你來，你來。我是東土取經去的，我師父到此難過，你來渡他一渡。」漁翁聞言，即忙撐攏。行者請師父下了馬，扶持左右。三藏上了栰子，揪上馬匹，安了行李。那老漁撐開栰子，如風似箭，不覺的過了鷹愁陡澗，上了西岸。三藏教行者解開包袱，取出大唐的幾文錢鈔，送與老漁。老漁把栰子一篙撐開道：「不要錢，不要錢。」向中流渺渺茫茫而去。三藏甚不過意，只管合掌稱謝。行者道：「師父休致意了，你不認得他？他是此澗裡的水神。不曾來接得我老孫，老孫還要打他哩。只如今免打就夠了他的，怎敢要錢！」那師父也似信不信，只得又跨著刬馬，隨著行者，徑投大路，奔西而去。這正是：廣大真如登彼岸，誠心了性上靈山。
同師前進，不覺的紅日沉西，天光漸晚。但見：
淡雲撩亂，山月昏蒙。滿天霜色生寒，四面風聲透體。孤鳥去時蒼渚闊，落霞明處遠山低。疏林千樹吼，空嶺獨猿啼。長途不見行人跡，萬里歸舟入夜時。
三藏在馬上遙觀，忽見路傍一座莊院。三藏道：「悟空，前面人家，可以借宿，明早再行。」行者擡頭看見道：「師父，不是人家莊院。」三藏道：「如何不是？」行者道：「人家莊院，卻沒飛魚穩獸之脊，這斷是個廟宇庵院。」
師徒們說著話，早已到了門首。三藏下了馬，只見那門上有三個大字，乃「里社祠」，遂入門裡。那裡邊有一個老者，項掛著數珠兒，合掌來迎，叫聲：「師父請坐。」三藏慌忙答禮，上殿去參拜了聖像。那老者即呼童子獻茶。茶罷，三藏問老者道：「此廟何為『里社』？」老者道：「敝處乃西番哈咇國界。這廟後有一莊人家，共發虔心，立此廟宇。里者，乃一鄉里地；社者，乃一社土神。每遇春耕、夏耘、秋收、冬藏之日，各辦三牲花果，來此祭社，以保四時清吉、五穀豐登、六畜茂盛故也。」三藏聞言，點頭誇讚：「正是『離家三里遠，別是一鄉風』。我那裡人家，更無此善。」老者卻問：「師父仙鄉是何處？」三藏道：「貧僧是東土大唐國，奉旨意，上西天拜佛求經的。路過寶坊，天色將晚，特投聖祠，告宿一宵，天光即行。」那老者十分歡喜，道了幾聲「失迎」，又叫童子辦飯。三藏吃畢，謝了。
行者的眼乖，見他房簷下有一條搭衣的繩子，走將去，一把扯斷，將馬腳繫住。那老者笑道：「這馬是那裡偷來的？」行者怒道：「你那老頭子，說話不知高低。我們是拜佛的聖僧，又會偷馬？」老兒笑道：「不是偷的，如何沒有鞍轡韁繩，卻來扯斷我晒衣的索子？」三藏陪禮道：「這個頑皮，只是性燥。 ──你要拴馬，好生問老人家討條繩子，如何就扯斷他的衣索？──老先生，休怪，休怪。我這馬，實不瞞你說，不是偷的。昨日東來，至鷹愁陡澗，原有騎的一匹白馬，鞍轡俱全。不期那澗裡有條孽龍，在彼成精，他把我的馬連鞍轡一口吞之。幸虧我徒弟有些本事，又感得觀音菩薩來澗邊擒住那龍，教他就變做我原騎的白馬，毛片俱同，馱我上西天拜佛。今此過澗，未經一日，卻到了老先的聖祠，還不曾置得鞍轡哩。」那老者道：「師父休怪，我老漢作笑耍子，誰知你高徒認真。我小時也有幾個村錢，也好騎匹駿馬。只因累歲迍邅，遭喪失火，到此沒了下梢，故充為廟祝，侍奉香火。幸虧這後莊施主家募化度日。我那裡倒還有一副鞍轡，是我平日心愛之物，就是這等貧窮，也不曾捨得賣了。才聽老師父之言，菩薩尚且救護神龍，教他化馬馱你，我老漢卻不能少有周濟。明日將那鞍轡取來，願送老師父，扣背前去，乞為笑納。」三藏聞言，稱謝不盡。早又見童子拿出晚齋。齋罷，掌上燈，安了鋪，各各寢歇。
至次早，行者起來道：「師父，那廟祝老兒昨晚許我們鞍轡，問他要，不要饒他。」說未了，只見那老兒果擎著一副鞍轡、襯屜、韁籠之類，凡馬上一切用的，無不全備，放在廊下道：「師父，鞍轡奉上。」三藏見了，歡喜領受。教行者拿了，背上馬看，可相稱否。行者走上前，一件件的取起看了，果然是些好物。有詩為證。詩曰：
雕鞍彩晃柬銀星，寶鐙光飛金線明。襯屜幾層絨苫疊，牽韁三股紫絲繩。轡頭皮劄團花粲，雲扇描金舞獸形。環嚼叩成磨煉鐵，兩垂蘸水結毛纓。
行者心中暗喜，將鞍轡背在馬上，就似量著做的一般。三藏拜謝那老，那老慌忙攙起道：「惶恐，惶恐。何勞致謝？」那老者也不再留，請三藏上馬。那長老出得門來，攀鞍上馬。行者擔著行李。那老兒復袖中取出一條鞭兒來，卻是皮丁兒寸劄的香籐柄子，虎筋絲穿結的梢兒，在路傍拱手奉上道：「聖僧，我還有一條挽手兒，一發送了你罷。」那三藏在馬上接了道：「多承布施，多承布施。」
正打問訊，卻早不見了那老兒。及回看那里社祠，是一片光地。只聽得半空中有人言語道：「聖僧，多簡慢你。我是落伽山山神、土地，蒙菩薩差送鞍轡與汝等的。汝等可努力西行，卻莫一時怠慢。」慌得個三藏滾鞍下馬，望空禮拜道：「弟子肉眼凡胎，不識尊神尊面，望乞恕罪。煩轉達菩薩，深蒙恩佑。」你看他只管朝天磕頭，也不計其數。路傍邊活活的笑倒個孫大聖，孜孜的喜壞個美猴王，上前來扯住唐僧道：「師父，你起來罷，他已去得遠了，聽不見你禱祝，看不見你磕頭，只管拜怎的？」長老道：「徒弟呀，我這等磕頭，你也就不拜他一拜，且立在傍邊，只管哂笑，是何道理？」行者道：「你那裡知道，像他這個藏頭露尾的，本該打他一頓；只為看菩薩面上，饒他打，儘夠了，他還敢受我老孫之拜？老孫自小兒做好漢，不曉得拜人，就是見了玉皇大帝、太上老君，我也只是唱個喏便罷了。」三藏道：「不當人子，莫說這空頭話。快起來，莫誤了走路。」那師父才起來收拾，投西而去。
此去行有兩個月太平之路，相遇的都是些羅羅、回回、狼蟲虎豹。光陰迅速，又值早春時候。但見山林錦翠色，草木發青芽；梅英落盡，柳眼初開。師徒們行玩春光，又見太陽西墜。三藏勒馬遙觀，山凹裡有樓臺影影，殿閣沉沉。三藏道：「悟空，你看那裡是甚麼去處？」行者擡頭看了道：「不是殿宇，定是寺院。我們趕起些，那裡借宿去。」三藏欣然從之，放開龍馬，徑奔前來。
畢竟不知此去是甚麼去處，且聽下回分解。
English
On Snake-Coil Mountain the Gods Shield Him in Secret; at Eagle-Sorrow Ravine the Horse of the Mind Is Reined In
Now Pilgrim attended the Tang monk westward, and they had gone some days: it was the cold of the twelfth month, the north wind bitter, the frost slick and glazing. The way ran over hanging cliffs and sheer faces, a rough road, folded ridges and stacked crags, mountains steep and grim. From the saddle Tripitaka heard afar a clashing roar of water in his ears, and turned his head: “Wukong, where is that water sounding?” Pilgrim said: “I remember this place is called Eagle-Sorrow Ravine of Snake-Coil Mountain; doubtless it is the ravine water sounding.” He had scarcely spoken when the horse reached the ravine's edge, and Tripitaka reined in and looked. Behold:
A cold spring threads through, piercing the clouds; clear waves, glassy, mirror the red sun.Its sound shakes the night rain, heard in the hidden valley; its colors breathe the dawn clouds, dazzling the open sky.From a thousand fathoms the spray flies, shattering jade; one pool of water roars against the clear wind.It flows away to the misty waters, ten thousand acres wide; gull and heron forget each other, and no angler comes.
Master and disciple stood gazing when from the middle of the ravine came a crash, and a dragon bored up out of it, heaving wave and rolling billow, shot from the cliff and made straight at the elder. In his fright Pilgrim dropped the baggage, lifted his master from the horse, and turned and ran. The dragon could not catch them, but swallowed the white horse, saddle and bridle and all, in one gulp, and sank into the water and hid. Pilgrim set his master on a high knoll, then came to lead the horse and shoulder the load: there was only the one load of baggage, and the horse was gone. He carried the load to his master's feet: “Master, that wicked dragon too has vanished without a trace—it has only frightened off my horse.” Tripitaka said: “Disciple, how then shall we ever find the horse?” Pilgrim said: “Be at ease, be at ease; let me go and look.”
He gave a whistle and leapt into the air, and with his fiery eyes and golden pupils, shading them with his hand, he looked all about—but nowhere was any trace of the horse. He pressed down the cloud and reported: “Master, our horse is certainly eaten by that dragon; look where you will, it is not to be seen.” Tripitaka said: “Disciple, how big a mouth can the creature have, to swallow that great horse, saddle and bridle and all? I suppose it was startled, slipped its rein, and ran into some hollow of the hills. Look again, and carefully.” Pilgrim said: “You do not know my powers. This pair of eyes of mine can see a thousand li of road by daylight, its luck and its ruin. Within a thousand li I can see a dragonfly spreading its wings—and you think I could miss a great horse?” Tripitaka said: “If he has eaten it, how am I to go forward? Alas—over these thousand mountains and ten thousand waters, how shall I travel?” As he spoke the tears fell like rain. When Pilgrim saw him begin to cry he could no longer hold his temper, and shouted: “Master, do not be such a milksop! Sit you down, sit you down; let old Sun go find the fellow and make him give back my horse.” Tripitaka caught hold of him: “Disciple, where would you look for him? I fear he may dart out in the dark and destroy me too; then man and horse would both be lost—what then?” Hearing this, Pilgrim grew angrier still, and shouted like thunder: “You are no good at all, no good at all! You want the horse to ride, yet you will not let me go. Sit here and watch the baggage till you are old!”
He was still bawling, his anger not yet cooled, when a voice came from the air: “Great Sage Sun, be not wroth; royal brother of the Tang, weep no more. We are a company of gods sent by the Bodhisattva Guanyin, come in secret to guard the seeker of the scriptures.” The elder heard and made haste to worship. Pilgrim said: “Which of you are there? Report your names, that I may take the roll.” The gods said: “We are the Six Dings and Six Jias, the Revealers of the Five Quarters, the Officers of the Four Watches, and the eighteen Sangharama Guardians of the Faith, taking turns on duty, awaiting orders.” Pilgrim said: “Who begins today?” The Revealers said: “The Dings and Jias, the Officers, and the Guardians take their turns; we of the Five Quarters—only the Gold-Headed Revealer keeps to your side day and night.” Pilgrim said: “Then let those off duty withdraw; the six Ding generals, the Officer of the Day, and the Revealers shall stay and guard my master. Let old Sun go find the wicked dragon in the ravine and make him give back my horse.” The gods took the order. Tripitaka set his heart down, sat on the rock ledge, and bade Pilgrim be careful. Pilgrim said: “Set your mind at ease.” The good Monkey King tightened the wadded gown, tossed up the tiger-skin skirt, gripped the iron staff of the gold bands, braced his spirit, and came straight to the ravine, half cloud and half fog, and over the water cried aloud: “You brazen loach, give back my horse! Give back my horse!”
Now the dragon, having eaten Tripitaka's white horse, lay in the bottom of the ravine, nursing his spirit in secret, when he heard someone shouting and cursing and demanding his horse. He could not keep the fire down in his breast; he leapt up through wave and billow and sprang out: “Who dares stand here and swagger, to wrong me?” Pilgrim saw him and roared: “Do not run! Give back my horse!” and swung the staff at his head. The dragon bared fangs and raked claws to seize him. The two of them fought at the ravine's edge—a battle of true champions. Behold:
The dragon stretches his keen claws; the monkey lifts the gold bands. The one's whiskers hang like threads of white jade; the other's eyes flash like lamps of red gold. From beneath the one's whiskers the bright pearl sprays colored mist; in the other's hand the iron staff whirls up a wild wind. The one is the wicked son who broke his father's and mother's hearts; the other is the goblin who defied the generals of heaven. Both, for their sins, have met grinding and trial; now each would win his work and show his power.
They came and went and fought a long while, wheeled and circled; the dragon's strength went soft and his sinews slack; he could hold out no longer. He wheeled about, darted back into the water, lay deep in the bottom of the ravine, and never showed his head again. Though the Monkey King cursed without cease, he only made as if deaf.
Pilgrim, at his wits' end, had to go back to Tripitaka: “Master, old Sun cursed this monster out; he fought me a good while, then turned coward and ran, and hides in the water and will not come out again.” Tripitaka said: “Do we truly know it was he who ate my horse?” Pilgrim said: “Listen to you! If he had not eaten it, would he come out and take up the quarrel with old Sun?” Tripitaka said: “When you beat the tiger the other day you said you had the art of taming dragons and subduing tigers; why can you not tame this one today?” Now the monkey could not bear to be taunted. This one cut from Tripitaka stung him, and he flared into his full might: “Say no more, say no more! Let me have another round with him and settle it.”
The Monkey King stretched his stride, sprang to the ravine, and brought out his power to overturn rivers and churn seas, till the water of the steep ravine, clear to the bottom, churned like the swelling flood of the Yellow River of nine bends. The wicked dragon in the deep ravine could sit still no longer, and thought in his heart: “Truly blessings never come in pairs, and calamities never come alone. I had scarcely escaped the death-dealing law of heaven; not a year had passed of my living quietly here, and I run into such a brazen fiend coming to destroy me.” See him: the more he thought the angrier he grew; he could not stomach the wrong; he ground his teeth, sprang out, and cursed: “You brazen fiend, from where do you come, to wrong me so?” Pilgrim said: “Never mind where I come from. Give back the horse, and I will spare your life.” The dragon said: “Your horse is swallowed in my belly; how can I spit it up again? I do not give it back—what then?” Pilgrim said: “If you will not give back the horse, look to the staff: I will beat you dead, and that shall pay for my horse's life.” The two of them fought bitterly under the cliff again. Within a few rounds the young dragon truly could hold out no longer; with a shake of his body he turned into a water snake and slipped into the grass.
The Monkey King, staff in hand, ran up, parting the grass in search of the snake—but not a shadow could he find. He was so vexed that the three corpse-gods chattered in him and smoke rose from his seven apertures; he pronounced the charm-syllable OM and summoned the earth god of the place and the mountain god of the district, who came and knelt together: “The mountain god and the earth god wait upon you.” Pilgrim said: “Stick out your shins, and take five strokes each, to ease old Sun's mind.” The two gods kowtowed and begged: “Great Sage, be merciful, and let your humble gods speak.” Pilgrim said: “Say what you have to say.” The two gods said: “The Great Sage has been long in distress, and your humble gods did not know when you would come out; so we failed to receive you. We beg forgiveness.” Pilgrim said: “So be it; I will not beat you. I ask you: this dragon in Eagle-Sorrow Ravine—from what quarter does it come? How did it dare to seize and eat my master's white horse?” The two gods said: “The Great Sage never had a master before: you were a primordial true one who bowed to neither heaven nor earth—how should there have been any master's horse?” Pilgrim said: “You do not know the matter. It was for that business of defying those above me that I bore five hundred years of misery. Now, moved by the Bodhisattva Guanyin's exhortation, a true monk of the Tang has freed me and told me to be his disciple and go to the Western Heaven to bow before Buddha and fetch the scriptures. Passing this place, we lost my master's white horse.” The two gods said: “So that is how it is. This ravine has never harbored evil; only it is deep and steep and wide, and the water is clear to the bottom, so that crows and magpies dare not fly across: seeing their own shapes in the clear water, they take them for birds of their own flock and cast themselves headlong in—hence the name Steep Eagle-Sorrow Ravine. But some years ago the Bodhisattva Guanyin, going in search of the scripture-seeker, rescued a jade dragon and placed him here, charging him to wait for that man and to do no wickedness. He only comes ashore when hungry, to pounce on a few birds or catch roe deer for his food. How he came to be so witless today as to affront the Great Sage, we do not know.” Pilgrim said: “The first time he crossed hands with old Sun and they circled a few rounds; the second time old Sun cursed him and he would not come out. So I used my art of overturning rivers and churning seas and muddied his ravine water; then he darted up and would fight again. He did not know how heavy old Sun's staff is: he could not ward it, and turned into a water snake and slipped into the grass. I ran in search of him and found no trace.” The earth god said: “The Great Sage does not know: this ravine has ten thousand holes and channels running through it, and so its waters run deep and far. Doubtless there is a hole here too, and he has slipped down it. There is no need for the Great Sage to rage and search here. To take this creature you need only send for Guanyin; she will subdue him of herself.”
Pilgrim heard and called the mountain god and the earth god to come with him to Tripitaka, and told the whole story. Tripitaka said: “If we must send for the Bodhisattva, how long before you are back? How shall your poor monk bear hunger and cold?” He had scarcely spoken when the Gold-Headed Revealer called from the dim air: “Great Sage, you need not stir; your humble god will go beg the Bodhisattva to come.” Pilgrim rejoiced: “I am beholden, beholden! Go quickly, quickly!” The Revealer leapt to the clouds and made straight for the Southern Sea. Pilgrim charged the mountain god and the earth god to guard the master, sent the Officer of the Day to seek food, and himself went circling the ravine—no more of that.
The Gold-Headed Revealer rode his cloud and soon reached the Southern Sea. He lowered the auspicious light and went straight into the purple bamboo grove of Mount Potalaka, asked the gold-armored devas and Moksa Hui'an to announce him, and was admitted to the Bodhisattva. She said: “What do you come for?” The Revealer said: “The Tang monk has lost his horse at Steep Eagle-Sorrow Ravine on Snake-Coil Mountain, and Great Sage Sun is hard beset, unable to go on or back. He asked the earth god of the place, who said it was the wicked dragon the Bodhisattva placed in the ravine that swallowed it. The Great Sage has sent your humble god to entreat the Bodhisattva to subdue the wicked dragon and restore the horse.” The Bodhisattva heard and said: “This fellow is the son of Ao Run of the Western Sea. Because he set fire and burned the bright pearl in the hall, his father denounced him as unfilial, and he lay under sentence of death at the heavenly court. I went myself to the Jade Emperor and begged him down, to be a mount for the Tang monk. How has he come to eat the Tang monk's horse? If it is so, I will go myself.” The Bodhisattva left her lotus seat, went straight from her immortal grotto, and rode the auspicious light with the Revealer across the Southern Sea. There is a poem to prove it. The poem says:
The Buddha preached the sutras of the three treasuries, the raft to the far shore; the Bodhisattva exalts goodness the whole rampart's length.The wondrous words of Maha reach through heaven and earth; the true words of prajna rescue ghosts and spirits.Hence the golden cicada slips its shell a second time; hence Xuanzang cultivates himself once more.Only because the road was blocked at Eagle-Sorrow Ravine does the dragon prince return to truth and take a horse's form.
In a short while the Bodhisattva and the Revealer reached Snake-Coil Mountain and checked the auspicious cloud in mid-air; looking down they saw Pilgrim Sun at the ravine's edge, shouting curses. The Bodhisattva told the Revealer to call him. The Revealer lowered his cloud, passed by Tripitaka, and came straight to the ravine's edge, saying to Pilgrim: “The Bodhisattva is come.” Hearing it, Pilgrim leapt up to the clouds in haste and cried to her: “You who are teacher to seven Buddhas, merciful mistress of the teaching—how could you devise a scheme to injure me?” The Bodhisattva said: “You bold baboon, you clodpoll with the red tail! I took pains again and again to bring a scripture-seeker to birth, and charged him earnestly to save your life; and you, instead of coming to thank me for your life, come here to brawl with me?” Pilgrim said: “A fine thing you have made of me! If you freed me, you might have let me roam at ease and enjoy myself. The other day on the sea you met me and cut me with a few words, telling me only to serve the Tang monk with all my heart and strength—and why then did you give him a flowered cap to cozen me into wearing and suffer for? And let this fillet grow onto old Sun's head, and taught him some Tight-Fillet Spell, so that the old monk recites and recites, and my head aches and aches. If this is not your doing, what is it?” The Bodhisattva laughed: “You monkey, you would not keep the teaching nor accept right fruition; if you were not tethered so, you would defy heaven and those above you again, knowing no good from bad. If you broke out into mischief again as before, who would take you in hand? It needed this very fiend to bring you into the gateway of my yoga.” Pilgrim said: “Let it pass that she is my fiend. But why did you send that criminal wicked dragon here to become a spirit and eat my master's horse? That is letting a bad man loose to do evil—too bad a deed.” The Bodhisattva said: “That dragon I myself petitioned the Jade Emperor and begged to be placed here, to be a mount for the seeker of the scriptures. Think: how could an ordinary horse of the Land of the East cross these ten thousand waters and thousand mountains, or ever come to Vulture Peak, the Buddha land? It needs this dragon-horse before the road can be gone.” Pilgrim said: “And since he is so afraid of old Sun, lurking and refusing to come out—what then?” The Bodhisattva told the Revealer: “Go to the ravine's edge and call: 'Ao Run's jade dragon, third prince—come out; the Bodhisattva of the Southern Sea is here.' He will come out.”
The Revealer went to the ravine and called twice. The young dragon tumbled wave and leap, sprang out of the water, changed into a man's shape, trod the cloud's head, came into the air, and bowed to the Bodhisattva: “Once I was favored with your grace, freed and given life, and here I have waited long, and never a word of the scripture-seeker.” The Bodhisattva pointed at Pilgrim: “Is not this the chief disciple of the scripture-seeker?” The young dragon saw him and said: “Bodhisattva, he is my enemy. I was hungry yesterday and truly did eat his horse. Relying on his strength he fought me till my strength failed and I fell back, and cursed me so that I shut my door and dared not come out; and never once did he breathe the word 'scriptures.'” Pilgrim said: “And you never asked my name—how was I to say it?” The young dragon said: “Did I not ask what brazen fiend you were, and where from? You bawled: 'Never mind where from—give back my horse!' When did you say half the word 'Tang'?” The Bodhisattva said: “That monkey-head leans always on his own strength and will never praise another. Go on now, and there are more you must yet submit to. When you ask, first breathe the word 'scriptures,' and you need take no pains: they will bow at once.”
Pilgrim gladly took the lesson. The Bodhisattva stepped forward, plucked the bright pearl from beneath the young dragon's chin, dipped the willow sprig in sweet dew, passed it once over his body, blew a breath of immortal air, and cried “Change!”—and the dragon became the very horse he had been, the same coat and all. And she charged him: “Set your heart on working off this karma; when the work is done you shall rise above common dragons and win the right fruition of a golden body.” The young dragon, the cross-bone in his mouth, took it to heart. The Bodhisattva told Wukong to lead him to Tripitaka: “I am going back to the sea.” Pilgrim caught her and would not let her go: “I will not go, I will not go. The west road is so rough; guarding this common monk, when shall we ever arrive? With so many grindings and turnings, old Sun's own life will hardly be spared—how shall any merit be won? I will not go, I will not go.” The Bodhisattva said: “Before you were a man of the Way you could give your heart to practice; now you are free of heaven's calamity, and you grow lazy? In my gate truth is won through quiet extinction; you must have faith and win right fruition. And if you come to places that grind the body with bitter toil, I promise you: call on heaven and heaven will answer; call on earth and earth will respond. And if you come to some pass past all escaping, I will come myself to save you. Come here; I will add one more power to you.” The Bodhisattva plucked three leaves from the willow, set them behind Pilgrim's head, and cried “Change!”—and they became three life-saving hairs. She taught him: “When you come to some strait where nothing avails and no help is near, let them shift with the occasion and deliver you out of your pressing calamity.” With all this good speech Pilgrim at last thanked the Bodhisattva of great mercy and great pity. And she, on a wind of fragrance and a drift of colored mist, went straight back to Putuo.
Pilgrim pressed down the cloud's head, seized the dragon horse by its mane, and came to Tripitaka: “Master, the horse is found.” Tripitaka saw and rejoiced: “Disciple, how is it the horse is fatter and finer than before? Where did you find it?” Pilgrim said: “Master, you are dreaming. Just now the Gold-Headed Revealer brought the Bodhisattva here, and she changed the dragon in the ravine into our white horse—the very same coat, only wanting saddle and bridle—and told old Sun to fetch it along.” Tripitaka was astonished: “Where is the Bodhisattva? I must go and thank her.” Pilgrim said: “The Bodhisattva is by now in the Southern Sea; she would not wait.” Tripitaka pinched up earth for incense and bowed toward the south. The bows done, he rose and made ready with Pilgrim to go forward. Pilgrim dismissed the mountain god and the earth god, gave his orders to the Revealer and the Officer, and asked the master to mount. Tripitaka said: “A horse without saddle and bridle—how am I to ride it? Let us find a boat, cross the ravine, and settle it after.” Pilgrim said: “Master, how little you know the times! In these empty mountains, where would a boat come from? This horse has lived here long; he must know the ways of the water. Ride him across, and he shall be your boat.”
Tripitaka had no choice but to comply, and mounted the unsaddled horse, while Pilgrim shouldered the packs. At the ravine's edge they saw upstream an old fisherman poling a raft of dry timber, coming down with the current. Pilgrim saw him and hailed him with his hand: “Old fisherman, come, come. I am going to the West to fetch the scriptures; my master is stopped here, unable to cross. Come ferry him over.” The fisherman heard, and poled in at once. Pilgrim helped the master down from the horse and supported him on either side. Tripitaka stepped onto the raft, the horse was pulled aboard, the baggage stowed. The old fisherman pushed off, swift as wind, quick as an arrow, and before they knew it they were over Steep Eagle-Sorrow Ravine and on the western bank. Tripitaka told Pilgrim to untie the bundle and take out a few coppers of the Great Tang to give the fisherman. The fisherman pushed off with one thrust of his pole: “No money, no money!” and faded away into mid-stream, dim and distant. Tripitaka was most ill at ease, and went on bowing with palms pressed. Pilgrim said: “Master, save your thanks. Do you not know him? He is the water god of this ravine. He never came out to receive old Sun; old Sun had a mind to thrash him. Being let off the thrashing is grace enough for him—would he dare take money!” The master half believed and half did not, and could only mount the unsaddled horse again and follow Pilgrim straight to the high road, away west. Truly: by the great and boundless thus-true one mounts the far shore; with a sincere heart one sees the nature and climbs Vulture Peak.
On with the master, and the red sun sank west unawares, the light failing. Behold:
Pale clouds in tangles, the mountain moon dim. Frost colors fill the sky and breed cold; on every side the wind's voice strikes through the body. When the lone bird is gone the gray shoals widen; where the sunset blaze is bright the far hills lie low. In the thin wood a thousand trees roar; on the empty ridge a single gibbon cries. The long road shows no traveler's print; the home-going boats put in with the night.
Tripitaka gazed from the saddle and suddenly saw a farmstead by the road. Tripitaka said: “Wukong, there is a house ahead; we can beg lodging and go on in the morning.” Pilgrim looked up and said: “Master, that is no farmstead.” Tripitaka said: “How is it not?” Pilgrim said: “A farmstead would not have ridge-poles of flying fish and crouching beasts; that is surely a temple or a cloister.”
Talking as they went, master and disciples were soon at the gate. Tripitaka dismounted, and on the gate were three great characters: the Shrine of the Village God. They went in. Within was an old man, beads at his neck, who came to meet them with palms pressed, crying: “Master, be seated.” Tripitaka returned the courtesy in haste, went up into the hall, and worshiped the sacred images. The old man called a boy to serve tea. Tea done, Tripitaka asked the old man: “Why is this shrine called the Village God?” The old man said: “This is the border of the Habi country of the western tribes. Behind the shrine is a farming village whose people joined in devout hearts to found this shrine. 'Li' means the ground of one village; 'she' means the earth god of one parish. Whenever the days of spring plowing, summer weeding, autumn harvest, and winter storing come round, each brings his three sacrificial beasts and flowers and fruit to sacrifice here, praying for peace through the four seasons, plenty of the five grains, and thriving of the six herds.” Tripitaka heard, nodded, and praised it: “Truly, 'three li from home, and the customs of another country.' The folk of my land have no such goodness.” The old man asked: “Master, where is your honored home?” Tripitaka said: “Your poor monk is of the Great Tang in the Land of the East, sent by imperial order to the Western Heaven to bow before Buddha and fetch the scriptures. Passing your holy place, and the sky darkening, I have come specially to the sacred shrine to beg a night's lodging, and will start at first light.” The old man rejoiced mightily, said several times over “Pardon our poor welcome,” and called the boy to prepare food. Tripitaka ate and gave thanks.
Pilgrim, quick of eye, saw under the eaves a clothesline; he went over, snapped it with one pull, and tethered the horse with it. The old man laughed: “Where was this horse stolen from?” Pilgrim flared: “You old fellow, you do not know high words from low. We are sagely monks who bow to Buddha—and we steal horses?” The old man laughed: “If it was not stolen, why has it neither saddle nor bridle nor rein, and why snap my clothesline?” Tripitaka made his apologies: “This rascal is only hot of temper. If you want to tether the horse, ask the old gentleman politely for a rope; why snap his clothesline? Old sir, forgive him, forgive him. And my horse—I will not hide it from you—was not stolen. Yesterday, coming from the east, we reached Steep Eagle-Sorrow Ravine. I had a white horse I rode, saddle and bridle complete; but in the ravine was a wicked dragon become a spirit, who swallowed my horse, saddle and all, in one gulp. Thanks to my disciple's powers, and to the Bodhisattva Guanyin, who was moved to come to the ravine and seize the dragon, he was made to change into the very white horse I rode, the same coat and all, to carry me west to bow before Buddha. Today, in crossing the ravine, we had not gone a day when we came to your sacred shrine, and have had no chance yet to buy saddle and bridle.” The old man said: “Master, do not take offense; this old man was only joking. Who knew your worthy disciple would take it seriously? When I was young I had a few country coppers, and rode a fine horse too. But through years of misfortune, deaths in the family and fire, I came down to nothing, and so I serve as keeper of this shrine, tending the incense. Thanks to the donor families of the village behind I get my living by alms. I have there in my keeping a saddle and bridle, the things I loved best all my days; poor as I am, I could never bear to sell them. But hearing what the master told, that the Bodhisattva would even rescue a spirit dragon and make him a horse to carry you, how could this old man hold back some small help? Tomorrow I will fetch that saddle and bridle and gladly give them to the master, to girth and go—I beg you accept them with a smile.” Tripitaka heard and thanked him without end. Soon the boy brought out the evening meal. The meal done, the lamps were lit, the beds made, and each went to sleep.
Early the next morning Pilgrim rose: “Master, that old shrine-keeper promised us a saddle and bridle last night. Ask him for it; do not let him off.” He had not finished when the old man indeed came bearing a saddle and bridle, pad, reins and headstall, everything a horse could want, complete, and laid them under the eaves: “Master, here are saddle and bridle.” Tripitaka saw and gladly accepted, and told Pilgrim to take them and try them on the horse, to see whether they matched. Pilgrim took up the pieces one by one and looked: truly fine things. There is a poem to prove it. The poem says:
The carved saddle gleams, starred with silver sparks; the precious stirrups flash, bright with threads of gold.Layer on layer the pad is quilted with soft plush; the leading rein is three-ply cord of purple silk.The bridle-head of pieced leather glitters with clustered flowers; the cloud-fans are traced in gold with dancing beasts.Ring and bit are wrought of burnished iron; the two cheek-tassels, dipped in water, hang in tufted hair.
Pilgrim rejoiced in his heart, and girthed the saddle on the horse—as if it had been measured for him. Tripitaka bowed in thanks to the old man, who raised him up in haste: “We are abashed, abashed—why all this thanks?” The old man did not press them to stay, and asked Tripitaka to mount. The elder came out the gate and climbed into the saddle; Pilgrim shouldered the baggage. The old man drew from his sleeve a whip—a fragrant rattan handle studded with leather at every inch, its lash plaited of tiger sinew—and offered it with clasped hands by the roadside: “Holy monk, I have one leading-whip besides; let me send you that too.” Tripitaka took it from the saddle: “I thank you for the gift, I thank you for the gift.”
Even as he made his salutation the old man was gone. Looking back at the Village God Shrine they saw only bare ground. And from mid-air came a voice: “Holy monk, forgive our poor entertainment. I am the mountain god and earth god of Potalaka, sent by the Bodhisattva to bring you the saddle and bridle. Press on west with your might, and do not slacken.” Tripitaka rolled from the saddle in alarm, bowed toward the empty sky, and said: “Your disciple has mortal eyes and mortal flesh, and did not know your honored face. I beg your pardon. Be pleased to carry to the Bodhisattva word of my deep gratitude for her grace and guarding.” See him bowing toward heaven and knocking his head past all counting. By the roadside the Great Sage Sun laughed till he fell, and the Handsome Monkey King near died of delight; he came up and pulled the Tang monk: “Master, get up. He is far away by now; he cannot hear your prayers nor see your knocking. Why keep bowing?” The elder said: “Disciple, I knock my head like this, and you will not bow to him one bow, but stand by grinning—what reason is in that?” Pilgrim said: “How should you know? A fellow that hides his head and shows his tail like that deserves a thrashing; but for the Bodhisattva's sake I spared him the beating—is that not enough? Would he dare receive old Sun's bow? Old Sun has been a bold fellow since he was little and does not know how to bow to men: if I met the Jade Emperor himself, or the Supreme Lord Lao, I would only salute with a bow of the head and be done.” Tripitaka said: “For shame—do not talk such empty talk. Get up quickly; do not delay the journey.” The master rose, packed, and they went west.
From there they traveled two months of peaceful road, and those they met were Lolo tribesmen and Hui folk and wolves and tigers and leopards. Time flew, and it was early spring. Behold: the hills and woods in woven green; grass and trees putting out blue buds; plum petals all fallen, willow eyes just opening. Master and disciples walked enjoying the spring light, and the sun sank west again. Tripitaka reined in and gazed afar: in a fold of the hills were towers dim and halls shadowy. Tripitaka said: “Wukong, what place is that?” Pilgrim looked up: “If not a temple hall, then surely a monastery. Let us hurry and lodge there.” Tripitaka gladly agreed, gave the dragon horse its head, and made straight for it.
But what place that going proved to be—listen to the next chapter to find out.
Chapter 16
Traditional Chinese
第十六回 觀音院僧謀寶貝 黑風山怪竊袈裟
卻說他師徒兩個策馬前來，直至山門首觀看，果然是一座寺院。但見那：
層層殿閣，疊疊廊房。三山門外，巍巍萬道彩雲遮；五福堂前，豔豔千條紅霧遶。兩路松篁，一林檜柏。兩路松篁，無年無紀自清幽；一林檜柏，有色有顏隨傲麗。又見那鐘鼓樓高，浮屠塔峻。安禪僧定性，啼樹鳥音閑。寂寞無塵真寂寞，清虛有道果清虛。
詩曰：
上剎祇園隱翠窩，招提勝景賽娑婆。果然淨土人間少，天下名山僧占多。
長老下了馬，行者歇了擔，正欲進門，只見那門裡走出一眾僧來。你看他怎生模樣：
頭戴左笄帽，身穿無垢衣。銅環雙墜耳，絹帶束腰圍。草履行來穩，木魚手內提。口中常作念，般若總皈依。
三藏見了，侍立門傍，道個問訊。那和尚連忙答禮，笑道：「失瞻。」問：「是那裡來的？請入方丈獻茶。」三藏道：「我弟子乃東土欽差，上雷音寺拜佛求經。至此處天色將晚，欲借上剎一宵。」那和尚道：「請進裡坐，請進裡坐。」三藏方喚行者牽馬進來。那和尚忽見行者相貌，有些害怕，便問：「那牽馬的是個甚麼東西？」三藏道：「悄言，悄言。他的性急，若聽見你說是甚麼東西，他就惱了。他是我的徒弟。」那和尚打了個寒噤，咬著指頭道：「這般一個醜頭怪腦的，好招他做徒弟？」三藏道：「你看不出來哩，醜自醜，甚是有用。」
那和尚只得同三藏與行者進了山門。山門裡，又見那正殿上書四個大字，是「觀音禪院」。三藏又大喜道：「弟子屢感菩薩聖恩，未及叩謝。今遇禪院，就如見菩薩一般，甚好拜謝。」那和尚聞言，即命道人開了殿門，請三藏朝拜。那行者拴了馬，丟了行李，同三藏上殿。三藏展背舒身，鋪胸納地，望金像叩頭。那和尚便去打鼓。行者就去撞鐘。三藏俯伏臺前，傾心禱祝。祝拜已畢，那和尚住了鼓，行者還只管撞鐘不歇，或緊或慢，撞了許久。那道人道：「拜已畢了，還撞鐘怎麼？」行者方丟了鐘杵，笑道：「你那裡曉得！我這是『做一日和尚撞一日鐘』的。」此時卻驚動那寺裡大小僧人、上下房長老，聽得鐘聲亂響，一齊擁出道：「那個野人在這裡亂敲鐘鼓？」行者跳將出來，咄的一聲道：「是你孫外公撞了耍子的。」那些和尚一見了，諕得跌跌滾滾，都爬在地下道：「雷公爺爺！」行者道：「雷公是我的重孫兒哩。起來，起來，不要怕，我們是東土大唐來的老爺。」眾僧方才禮拜。見了三藏，都才放心不怕。內有本寺院主請道：「老爺們到後方丈中奉茶。」遂而解韁牽馬，擡了行李，轉過正殿，徑入後房，序了坐次。
那院主獻了茶，又安排齋供。天光尚早，三藏稱謝未畢，只見那後面有兩個小童，攙著一個老僧出來。看他怎生打扮：
頭上戴一頂毘盧方帽，貓睛石的寶頂光輝；身上穿一領錦絨褊衫，翡翠毛的金邊晃亮。一對僧鞋攢八寶，一根拄杖嵌雲星。滿面皺痕，好似驪山老母；一雙昏眼，卻如東海龍君。口不關風因齒落，腰駝背屈為筋攣。
眾僧道：「師祖來了。」三藏躬身施禮迎接道：「老院主，弟子拜揖。」那老僧還了禮，又各敘坐。老僧道：「適間小的們說，東土唐朝來的老爺，我才出來奉見。」三藏道：「輕造寶山，不知好歹，恕罪，恕罪。」老僧道：「不敢，不敢。」因問：「老爺，東土到此，有多少路程？」三藏道：「出長安邊界，有五千餘里。過兩界山，收了一眾小徒，一路來，行過西番哈咇國，經兩個月，又有五六千里，才到了貴處。」老僧道：「也有萬里之遙了。我弟子虛度一生，山門也不曾出去，誠所謂『坐井觀天』，樗朽之輩。」三藏又問：「老院主高壽幾何？」老僧道：「痴長二百七十歲了。」行者聽見道：「這還是我萬代孫兒哩。」三藏瞅了他一眼道：「謹言，莫要不識高低，衝撞人。」那和尚便問：「老爺，你有多少年紀了？」行者道：「不敢說。」
那老僧也只當一句瘋話，便不介意，也不再問，只叫獻茶。有一個小幸童，拿出一個羊脂玉的盤兒，有三個法藍鑲金的茶鍾。又一童，提一把白銅壺兒，斟了三杯香茶。真個是色欺榴蕊豔，味勝桂花香。三藏見了，誇愛不盡道：「好物件，好物件，真是美食美器。」那老僧道：「污眼，污眼。老爺乃天朝上國，廣覽奇珍，似這般器具，何足過獎？老爺自上邦來，可有甚麼寶貝，借與弟子一觀？」三藏道：「可憐，我那東土無甚寶貝；就有時，路程遙遠，也不能帶得。」行者在傍道：「師父，我前日在包袱裡，曾見那領袈裟，不是件寶貝？拿與他看看如何？」眾僧聽說袈裟，一個個冷笑。行者道：「你笑怎的？」院主道：「老爺才說袈裟是件寶貝，言實可笑。若說袈裟，似我等輩者，不止二三十件；若論我師祖，在此處做了二百五六十年和尚，足有七八百件。」叫：「拿出來看看。」那老和尚也是他一時賣弄，便叫道人開庫房，頭陀擡櫃子，就擡出十二櫃，放在天井中，開了鎖。兩邊設下衣架，四圍牽了繩子，將袈裟一件件抖開掛起，請三藏觀看。果然是滿堂綺繡，四壁綾羅。
行者一一觀之，都是些穿花納錦，刺繡銷金之物，笑道：「好，好，好。收起，收起。把我們的也取出來看看。」三藏把行者扯住，悄悄的道：「徒弟，莫要與人鬥富。你我是單身在外，只恐有錯。」行者道：「看看袈裟，有何差錯？」三藏道：「你不曾理會得。古人有云：『珍奇玩好之物，不可使見貪婪奸偽之人。』倘若一經入目，必動其心；既動其心，必生其計。汝是個畏禍的，索之而必應其求，可也；不然，則殞身滅命，皆起於此，事不小矣。」行者道：「放心，放心，都在老孫身上。」你看他不由分說，急急的走了去，把個包袱解開，早有霞光迸迸，尚有兩層油紙裹定。去了紙，取出袈裟，抖開時，紅光滿室，彩氣盈庭。眾僧見了，無一個不心歡口讚，真個好袈裟。上頭有：
千般巧妙明珠墜，萬樣稀奇佛寶攢。上下龍鬚鋪綵綺，兜羅四面錦沿邊。體掛魍魎從此滅，身披魑魅入黃泉。托化天仙親手製，不是真僧不敢穿。
那老和尚見了這般寶貝，果然動了奸心，走上前，對三藏跪下，眼中垂淚道：「我弟子真是沒緣。」三藏攙起道：「老院師有何話說？」他道：「老爺這件寶貝方才展開，天色晚了，奈何眼目昏花，不能看得明白，豈不是無緣？」三藏教：「掌上燈來，讓你再看。」那老僧道：「爺爺的寶貝已是光亮，再點了燈，一發晃眼，莫想看得仔細。」行者道：「你要怎的看才好？」老僧道：「老爺若是寬恩放心，教弟子拿到後房，細細的看一夜，明早送還老爺西去，不知尊意何如？」三藏聽說，吃了一驚，埋怨行者道：「都是你，都是你。」行者笑道：「怕他怎的？等我包起來，教他拿了去看。但有疏虞，盡是老孫管整。」那三藏阻當不住，他把袈裟遞與老僧道：「憑你看去。只是明早照舊還我，不得損污些須。」老僧喜喜歡歡，著幸童將袈裟拿進去。卻吩咐眾僧，將前面禪堂掃淨，取兩張籐床，安設鋪蓋，請二位老爺安歇；一壁廂又教安排明早齋送行。遂而各散，師徒們關了禪堂，睡下不題。
卻說那和尚把袈裟騙到手，拿在後房燈下，對袈裟號咷痛哭。慌得那本寺僧不敢先睡。小幸童也不知為何，卻去報與眾僧道：「公公哭到二更時候，還不歇聲。」有兩個徒孫是他心愛之人，上前問道：「師公，你哭怎的？」老僧道：「我哭無緣，看不得唐僧寶貝。」小和尚道：「公公年紀高大，發過了。他的袈裟放在你面前，你只消解開看便罷了，何須痛哭？」老僧道：「看的不長久。我今年二百七十歲，空掙了幾百件袈裟。怎麼得有他這一件？怎麼得做個唐僧？」小和尚道：「師公差了。唐僧乃是離鄉背井的一個行腳僧。你這等年高享用，也夠了，倒要像他做行腳僧，何也？」老僧道：「我雖是坐家自在，樂乎晚景，卻不得他這袈裟穿穿。若教我穿得一日兒，就死也閉眼，也是我來陽世間為僧一場。」眾僧道：「好沒正經。你要穿他的，有何難處？我們明日留他住一日，你就穿他一日；留他住十日，你就穿他十日；便罷了，何苦這般痛哭？」老僧道：「縱然留他住了年載，也只穿得年載，到底也不得氣長。他要去時，只得與他去，怎生留得長遠？」
正說話處，有一個小和尚，名喚廣智，出頭道：「公公要得長遠，也容易。」老僧聞言，就歡喜起來道：「我兒，你有甚麼高見？」廣智道：「那唐僧兩個是走路的人，辛苦之甚，如今已睡著了。我們想幾個有力量的，拿了槍刀，打開禪堂，將他殺了，把屍首埋在後園，只我一家知道，卻又謀了他的白馬、行囊，卻把那袈裟留下，以為傳家之寶，豈非子孫長久之計耶？」老和尚見說，滿心歡喜，卻才揩了眼淚道：「好，好，好，此計絕妙。」即便收拾槍刀。
內中又有一個小和尚，名喚廣謀，就是那廣智的師弟，上前來道：「此計不妙。若要殺他，須要看看動靜。那個白臉的似易，那個毛臉的似難，萬一殺他不得，卻不反招己禍？我有一個不動刀槍之法，不知你尊意如何？」老僧道：「我兒，你有何法？」廣謀道：「依小孫之見，如今喚聚東山大小房頭，每人要乾柴一束，捨了那三間禪堂，放起火來，教他欲走無門，連馬一火焚之。就是山前山後人家看見，只說是他自不小心，走了火，將我禪堂都燒了。那兩個和尚，卻不都燒死？又好掩人耳目。袈裟豈不是我們傳家之寶？」那些和尚聞言，無不歡喜，都道：「強，強，強，此計更妙，更妙。」遂教各房頭搬柴來。唉！這一計，正是：弄得個高壽老僧該命盡，觀音禪院化為塵。原來他那寺裡有七八十個房頭，大小有二百餘眾。當夜一擁搬柴，把個禪堂前前後後，四面圍繞不通，安排放火不題。
卻說三藏師徒安歇已定。那行者卻是個靈猴，雖然睡下，只是存神煉氣，朦朧著醒眼。忽聽得外面不住的人走，查查的柴響風生。他心疑惑道：「此時夜靜，如何有人行得腳步之聲？莫敢是賊盜，謀害我們的？」他就一骨魯跳起，欲要開門出看，又恐驚醒師父。你看他弄個精神，搖身一變，變做一個蜜蜂兒。真個是：
口甜尾毒，腰細身輕。穿花度柳飛如箭，粘絮尋香似落星。小小微軀能負重，囂囂薄翅會乘風。卻自椽棱下，鑽出看分明。
只見那眾僧們搬柴運草，已圍住禪堂放火哩。行者暗笑道：「果依我師父之言，他要害我們性命，謀我的袈裟，故起這等毒心。我待要拿棍打他啊，可憐又不禁打，一頓棍都打死了，師父又怪我行兇。罷，罷，罷，與他個順手牽羊，將計就計，教他住不成罷！」
好行者，一觔斗跳上南天門裡。諕得個龐、劉、苟、畢躬身，馬、趙、溫、關控背，俱道：「不好了，不好了！那鬧天宮的主子又來了。」行者搖著手道：「列位免禮，休驚。我來尋廣目天王的。」說不了，卻遇天王早到，迎著行者道：「久闊，久闊。前聞得觀音菩薩來見玉帝，借了四值功曹、六丁六甲並揭諦等，保護唐僧往西天取經去，說你與他做了徒弟，今日怎麼得閑到此？」行者道：「且休敘闊。唐僧路遇歹人，放火燒他，事在萬分緊急，特來尋你借辟火罩兒，救他一救。快些拿來使使，即刻返上。」天王道：「你差了。既是歹人放火，只該借水救他，如何要辟火罩？」行者道：「你那裡曉得就裡。借水救之，卻燒不起來，倒相應了他；只是借此罩，護住了唐僧無傷，其餘管他，盡他燒去。快些，快些，此時恐已無及，莫誤了我下邊幹事。」那天王笑道：「這猴子還是這等起不善之心，只顧了自家，就不管別人。」行者道：「快著，快著，莫要調嘴，害了大事。」那天王不敢不借，遂將罩兒遞與行者。
行者拿了，按著雲頭，徑到禪堂房脊上，罩住了唐僧與白馬、行李。他卻去那後面老和尚住的方丈房上頭坐著，保護那袈裟。看那些人放起火來，他轉捻訣念咒，望巽地上吸一口氣吹將去，一陣風起，把那火轉吹得烘烘亂發。好火，好火！但見：
黑煙漠漠，紅燄騰騰。黑煙漠漠，長空不見一天星；紅燄騰騰，大地有光千里赤。起初時，灼灼金蛇；次後來，威威血馬。南方三炁逞英雄，回祿大神施法力。燥乾柴燒烈火性，說甚麼燧人鑽木；熱油門前飄彩燄，賽過了老祖開爐。正是那無情火發，怎禁這有意行兇。不去弭災，反行助虐。風隨火勢，燄飛有千丈餘高；火逞風威，灰迸上九霄雲外。乒乒乓乓，好便似殘年爆竹；潑潑喇喇，卻就如軍中炮聲。燒得那當場佛像莫能逃，東院伽藍無處躲。勝如赤壁夜鏖兵，賽過阿房宮內火。
這正是星星之火，能燒萬頃之田。須臾間，風狂火盛，把一座觀音院，處處通紅。你看那眾和尚，搬箱擡籠，搶桌端鍋，滿院裡叫苦連天。孫行者護住了後邊方丈，辟火罩罩住了前面禪堂，其餘前後火光大發，真個是照天紅燄輝煌，透壁金光照耀。
不期火起之時，驚動了一山獸怪。這觀音院正南二十里遠近，有座黑風山，山中有一個黑風洞，洞中有一個妖精，正在睡醒翻身。只見那窗間透亮，只道是天明。起來看時，卻是正北下的火光晃亮。妖精大驚道：「呀！這必是觀音院裡失了火。這些和尚好不小心。我看時，與他救一救來。」好妖精，縱起雲頭，即至煙火之下，果然沖天之火，前面殿宇皆空，兩廊煙火方灼。他大拽步，撞將進去，正呼喚叫取水來，只見那後房無火，房脊上有一人放風。他卻情知如此，急入裡面看時，見那方丈中間有些霞光彩氣，臺案上有一個青氈包袱。他解開一看，見是一領錦襴袈裟，乃佛門之異寶。正是財動人心，他也不救火，他也不叫水，拿著那袈裟，趁鬨打劫，拽回雲步，徑轉東山而去。
那場火只燒到五更天明，方才滅息。你看那眾僧們赤赤精精，啼啼哭哭，都去那灰內尋銅鐵，撥腐炭，撲金銀。有的在牆筐裡，苫搭窩棚；有的赤壁根頭，支鍋造飯。叫冤叫屈，亂嚷亂鬧不題。
卻說行者取了辟火罩，一觔斗送上南天門，交與廣目天王道：「謝借，謝借。」天王收了道：「大聖至誠了。我正愁你不還我的寶貝，無處尋討，且喜就送來也。」行者道：「老孫可是那當面騙物之人？這叫做『好借好還，再借不難』。」天王道：「許久不面，請到宮少坐一時，何如？」行者道：「老孫比在前不同，爛板凳，高談闊論了；如今保唐僧，不得身閑。容敘，容敘。」急辭別墜雲，又見那太陽星上。徑來到禪堂前，搖身一變，變做個蜜蜂兒，飛將進去，現了本像看時，那師父還沉睡哩。
行者叫道：「師父，天亮了，起來罷。」三藏才醒覺，翻身道：「正是。」穿了衣服，開門出來，忽擡頭，只見些倒壁紅牆，不見了樓臺殿宇。大驚道：「呀！怎麼這殿宇俱無，都是紅牆，何也？」行者道：「你還做夢哩，今夜走了火的。」三藏道：「我怎不知？」行者道：「是老孫護了禪堂，見師父濃睡，不曾驚動。」三藏道：「你有本事護了禪堂，如何就不救別房之火？」行者笑道：「好教師父得知：果然依你昨日之言，他愛上我們的袈裟，算計要燒殺我們。若不是老孫知覺，到如今皆成灰骨矣。」三藏聞言，害怕道：「是他們放的火麼？」行者道：「不是他是誰？」三藏道：「莫不是怠慢了你，你幹的這個勾當？」行者道：「老孫是這等憊懶之人，幹這等不良之事？實實是他家放的。老孫見他心毒，果是不曾與他救火，只是與他略略助些風的。」三藏道：「天那，天那！火起時，只該助水，怎轉助風？」行者道：「你可知古人云：『人沒傷虎心，虎沒傷人意。』他不弄火，我怎肯弄風？」三藏道：「袈裟何在？敢莫是燒壞了也？」行者道：「沒事，沒事，燒不壞，那放袈裟的方丈無火。」三藏恨道：「我不管你，但是有些兒傷損，我只把那話兒念動念動，你就是死了。」行者慌了道：「師父莫念，莫念，管尋還你袈裟就是了。等我去拿來走路。」三藏才牽著馬，行者挑了擔，出了禪堂，徑往後方丈去。
卻說那些和尚正悲切間，忽的看見他師徒牽馬挑擔而來，諕得一個個魂飛魄散道：「冤魂索命來了。」行者喝道：「甚麼冤魂索命？快還我袈裟來。」眾僧一齊跪倒，叩頭道：「爺爺呀！冤有冤家，債有債主。要索命不干我們事，都是廣謀與老和尚定計害你的，莫問我們討命。」行者咄的一聲道：「我把你這些該死的畜生，那個問你討甚麼命。只拿袈裟來還我走路！」其間有兩個膽量大的和尚道：「老爺，你們在禪堂裡已燒死了，如今又來討袈裟，端的還是人，是鬼？」行者笑道：「這夥孽畜，那裡有甚麼火來？你去前面看看禪堂，再來說話。」眾僧們爬起來往前觀看，那禪堂外面的門窗槅扇，更不曾燎灼了半分。眾人悚懼，才認得三藏是種神僧，行者是尊護法。一齊上前叩頭道：「我等有眼無珠，不識真人下界。你的袈裟在後面方丈中老師祖處哩。」三藏行過了三五層敗壁破牆，嗟嘆不已。只見方丈果然無火，眾僧搶入裡面，叫道：「公公，唐僧乃是神人，未曾燒死，如今反害了自己家當。趁早拿出袈裟，還他去也。」
原來這老和尚尋不見袈裟，又燒了本寺的房屋，正在萬分煩惱焦燥之處，一聞此言，怎敢答應。因尋思無計，進退無方，拽開步，躬著腰，往那牆上著實撞了一頭，可憐只撞得腦破血流魂魄散，咽喉氣斷染紅沙。有詩為證。詩曰：
堪嘆老衲性愚蒙，枉作人間一壽翁。欲得袈裟傳遠世，豈知佛寶不凡同。但將容易為長久，定是蕭條取敗功。廣智廣謀成甚用？損人利己一場空。
慌得個眾僧哭道：「師公已撞殺了，又不見袈裟，怎生是好？」行者道：「想是汝等盜藏起也。都出來，開具花名手本，等老孫逐一查點。」那上下房的院主，將本寺和尚、頭陀、幸童、道人盡行開具手本二張，大小人等共計二百三十名。行者請師父高坐，他卻一一從頭唱名搜檢，都要解放衣襟，分明點過，更無袈裟。又將那各房頭搬搶出去的箱籠物件，從頭細細尋遍，那裡得有蹤跡。三藏心中煩惱，懊恨行者不盡，卻坐在上面念動那咒。行者撲的跌倒在地，抱著頭，十分難禁，只教：「莫念，莫念，管尋還了袈裟。」那眾僧見了，一個個戰兢兢的，上前跪下勸解，三藏才合口不念。行者一骨魯跳起來，耳朵裡掣出鐵棒，要打那些和尚，被三藏喝住道：「這猴頭，你頭痛還不怕，還要無禮？休動手，且莫傷人，再與我審問一問。」眾僧們磕頭禮拜，哀告三藏道：「老爺饒命。我等委實的不曾看見。這都是那老死鬼的不是。他昨晚看著你的袈裟，只哭到更深時候，看也不曾敢看，思量要圖長久，做個傳家之寶，設計定策，要燒殺老爺。自火起之候，狂風大作，各人只顧救火，搬搶物件，更不知袈裟去向。」
行者大怒，走進方丈屋裡，把那觸死鬼屍首擡出，選剝了細看，渾身更無那件寶貝。就把個方丈掘地三尺，也無蹤影。行者忖量半晌，問道：「你這裡可有甚麼妖怪成精麼？」院主道：「老爺不問，莫想得知。我這裡正東南有座黑風山，黑風洞內有一個黑大王，我這老死鬼常與他講道，他便是個妖精。別無甚物。」行者道：「那山離此有多遠近？」院主道：「只有二十里，那望見山頭的就是。」行者笑道：「師父放心，不須講了，一定是那黑怪偷去無疑。」三藏道：「他那廂離此有二十里，如何就斷得是他？」行者道：「你不曾見夜間那火，光騰萬里，亮透三天，且休說二十里，就是二百里也照見了。坐定是他見火光焜耀，趁著機會，暗暗的來到這裡，看見我們袈裟是件寶貝，必然趁鬨擄去也。等老孫去尋他一尋。」三藏道：「你去了時，我卻何倚？」行者道：「這個放心，暗中自有神靈保護，明中等我叫那些和尚伏侍。」即喚眾和尚過來，道：「汝等著幾個去埋那老鬼；著幾個伏侍我師父，看守我白馬。」眾僧領諾。行者又道：「汝等莫順口兒答應，等我去了，你就不來奉承。看師父的，要怡顏悅色；養白馬的，要水草調勻。假有一毫兒差了，照依這個樣棍，與你們看看。」他掣出棍子，照那火燒的磚牆上，撲的一下，把那牆打得粉碎，又震倒了有七八層牆。眾僧見了，個個骨軟身麻，跪著磕頭滴淚道：「爺爺寬心前去，我等竭力虔心，供奉老爺，決不敢一毫怠慢。」
好行者，急縱觔斗雲，徑上黑風山，尋找這袈裟。正是那：
金禪求正出京畿，仗錫投西涉翠微。虎豹狼蟲行處有，工商士客見時稀。路逢異國愚僧妒，全仗齊天大聖威。火發風生禪院廢，黑熊夜盜錦襴衣。
畢竟此去不知袈裟有無，吉凶如何，且聽下回分解。
English
The Monks of the Guanyin Convent Plot for the Treasure; the Monster of Black Wind Mountain Steals the Kasaya
Now master and disciples whipped up their horses and came to the mountain gate and looked: indeed a monastery. And this is what they saw:
Tier upon tier of halls and pavilions; fold upon fold of cloistered rooms. Beyond the three mountain gates, towering, ten thousand folds of colored cloud shut it in; before the Hall of the Five Blessings, glowing, a thousand streams of red mist wind about. Two avenues of pines and bamboo; one grove of juniper and cypress. Two avenues of pines and bamboo, of no year and no date, serenely still; one grove of juniper and cypress, colored and tinted, proud in their beauty. And there: the bell-and-drum tower high, the pagoda sheer. The Chan monks sit fixed in meditation; the birds crying in the trees are idle of note. Lonely, without dust, truly lonely; clear, void, possessed of the Way, truly clear and void.
The poem says:
The lofty abbey hides in its emerald nest, a Jeta Grove; the monastery's fair scene outdoes Saha.Truly such pure land is rare in the world of men; of the famous mountains of the world the monks hold most.
The elder dismounted, Pilgrim set down the load; they were on the point of entering when a troop of monks came out the gate. See how they looked:
On their heads caps with left-side pins; on their bodies robes without stain.Copper rings hang doubled from their ears; silk cords gird their waists.Straw sandals, steady in their walking; wooden fish clappers carried in hand.Always in their mouths a murmur of prayer; to prajna altogether turned.
Tripitaka saw them, stood by the gate, and made his salutation. The monk returned it in haste and said with a smile: “We failed to see you coming. From what quarter do you come? Pray enter the abbot's quarters and take tea.” Tripitaka said: “Your disciple is an imperial commissioner of the East, bound up to the Thunderclap Monastery to bow before Buddha and fetch the scriptures. Here the sky is darkening; I wish to beg a night of your abbey.” The monk said: “Pray come in and sit, pray come in and sit.” Tripitaka then called Pilgrim to lead the horse in. The monk, catching sight of Pilgrim's face, was rather frightened, and asked: “What manner of thing is that leading the horse?” Tripitaka said: “Softly, softly. He is quick of temper; if he hears you call him a thing, he will take offense. He is my disciple.” The monk shuddered, bit his finger: “Such an ugly goblin-head, and you take him for a disciple?” Tripitaka said: “You cannot see it: ugly he may be, but he is very useful.”
The monk could only bring Tripitaka and Pilgrim in through the mountain gate. Within, over the main hall, were four great characters: Guanyin Chan Convent. Tripitaka rejoiced greatly: “Your disciple has been favored again and again by the Bodhisattva's grace and never yet bowed his thanks. Now, meeting this convent, it is as if I saw the Bodhisattva herself—let me worship and give thanks.” The monk heard, ordered the attendant to open the hall doors, and invited Tripitaka in to bow. Pilgrim tethered the horse, dropped the baggage, and went up into the hall with Tripitaka. Tripitaka stretched his back, spread himself face down, and knocked his head before the golden image. The monk went to beat the drum; Pilgrim went to strike the bell. Tripitaka bowed before the altar, praying with all his heart. The prayer done, the monk stopped the drum—but Pilgrim kept on striking the bell without pause, now fast, now slow, a long while. The attendant said: “The worship is done; why keep striking the bell?” Only then did Pilgrim drop the clapper, laughing: “How should you know! Mine is the rule of 'a monk for a day rings the bell for a day.'” By this the uproar of the bell had roused all the monks of the convent, great and small, and the elders of the upper and lower quarters, who came crowding out: “What savage is this battering our bell and drum?” Pilgrim leapt out and snapped: “It is your grandfather Sun, ringing for the fun of it.” The monks, one look at him, tumbled over in heaps and groveled on the ground: “Grandfather Thunder!” Pilgrim said: “Thunder is my great-great-grandson. Up, up, and do not fear: we are masters from the Great Tang in the Land of the East.” Only then did the monks worship, and seeing Tripitaka they were at ease and afraid no more. Among them the prior of the house invited them: “Masters, come to the abbot's quarters behind, and take tea.” They loosed the rein and led the horse, took up the baggage, passed the main hall, went straight into the rear rooms, and took their seats in order.
The prior presented tea, and made ready the meal besides. The day was still early; Tripitaka's thanks were hardly done when from the back came two small pages supporting an old monk out. See how he was dressed:
On his head a square Pilu cap, its cat's-eye stone crown glittering; on his body a brocade plush gown, its kingfisher gold hem flashing.A pair of monk's shoes set with the eight treasures; a staff inlaid with cloud and star.A face seamed with wrinkles, like the Old Mother of Mount Li; a pair of bleared eyes, like the Dragon King of the Eastern Sea.His mouth cannot hold the wind, his teeth being gone; his back is bent and crooked, his sinews drawn.
The monks said: “The father-master is come.” Tripitaka bowed and greeted him: “Old prior, your disciple salutes you.” The old monk returned the courtesy, and they took their seats in order. The old monk said: “Just now the boys told me that masters had come from the Tang of the Land of the East, so I came out to pay my respects.” Tripitaka said: “I have broken in upon your treasure hill without knowing my place; forgive me, forgive me.” The old monk said: “Not at all, not at all.” And he asked: “Master, how many li from the Land of the East to here?” Tripitaka said: “From the boundary of Chang'an it is more than five thousand li. I passed the Mountain of the Two Bounds and took a disciple; then all along the way through the Habi country of the western tribes, two months and five or six thousand li more, before I came to your place.” The old monk said: “That is a full ten thousand li. I have idled away my life and never once gone out the mountain gate: truly what they call 'watching the sky from the bottom of a well'—a rotten stump of a man.” Tripitaka asked again: “And what great age has my old prior reached?” The old monk said: “I have foolishly lived two hundred and seventy years.” Pilgrim heard and said: “Then he is my ten-thousandth-generation grandson.” Tripitaka glared at him: “Mind your words! Do not be so unmeasured and give offense.” The monk asked: “Master, how old are you?” Pilgrim said: “I dare not say.”
The old monk took it for one more mad word, thought nothing of it, and asked no more; he only called for tea. A young page brought out a plate of mutton-fat jade, with three cloisonné cups rimmed in gold; another page carried a white copper ewer, and poured three cups of fragrant tea. Truly the color outdid pomegranate stamens in their pride, and the fragrance beat cassia blossom. Tripitaka saw and praised without end: “Fine things, fine things! Truly fine food and finer vessels.” The old monk said: “They shame the eye, they shame the eye. You come from the mighty kingdom above, master, and have seen every rare treasure; such vessels as these—why overpraise them? Since you come from that lofty land, master, have you any treasure about you, that your disciple might look?” Tripitaka said: “Alas, we of the Land of the East have no treasures; and if we had, the road is too long to bring them.” Pilgrim put in: “Master, the other day, in the bundle, I saw that kasaya—is it not a treasure? Let us show it him, what do you say?” At the word kasaya the monks sneered, every one. Pilgrim said: “What are you laughing at?” The prior said: “Master, you called the kasaya a treasure—the jest of it! Kasayas such as we wear I have not merely twenty or thirty of; and as for my father-master, a monk here two hundred fifty and sixty years, he has seven or eight hundred.” He called: “Bring them out to look.” The old monk too was in a mood to show off: he ordered the attendant to open the storeroom and the friars to carry out the chests—twelve chests, set in the courtyard, unlocked. Racks were set on either side, cords strung about, and the kasayas shaken out and hung up one by one for Tripitaka to see. Truly the hall was filled with silk and brocade, the four walls draped in gauze and damask.
Pilgrim went over them one by one: all were flower-woven inlaid brocade, embroidered and gold-traced, and he laughed: “Good, good, good. Put them up, put them up. Take ours out and show them.” Tripitaka seized him and whispered: “Disciple, do not vie with men in riches. You and I are travelers alone; I fear some harm.” Pilgrim said: “What harm in showing a kasaya?” Tripitaka said: “You do not understand. The ancients said: 'Things rare and precious, things fine for play, must never be shown to men greedy and false.' Once it enters their eyes it moves their hearts; once their hearts are moved, their schemes are born. You are one who dreads calamity: if they demand it and you grant their demand, well and good; otherwise, body destroyed and life lost, all begins here—and it is no small matter.” Pilgrim said: “Be at ease, be at ease; all lies on old Sun.” See him—without by-your-leave—hurry off and untie the bundle; splendor burst from it in beams, though two layers of oilpaper still wrapped it. The paper off, the kasaya drawn out and shaken open: red light filled the room, colored air brimmed the court. Not a monk but rejoiced in his heart and praised with his mouth: truly a wondrous kasaya. On it were:
A thousand subtle arts, and pearls a-dropping; ten thousand rare devices, the Buddha's jewels clustered.Above and below dragon's-beard silk spreads the painted weave; fine cotton borders the four sides with a brocade hem.Let a goblin hang it on, and it is extinguished; let a sprite drape himself in it, and he goes down to the yellow springs.It was made by the hands of transformed immortals of heaven; not being a true monk, none dares wear it.
At the sight of such a treasure the old monk's false heart was indeed moved. He came forward, knelt to Tripitaka, tears in his eyes: “Your disciple truly has no karma.” Tripitaka raised him: “Old prior, what do you say?” He said: “Your treasure was just unfolded, master, and the sky has darkened; my eyes are bleared and cannot see it plainly—is that not having no karma?” Tripitaka said: “Bring lamps, and let him look again.” The old monk said: “The treasure itself is luminous; light the lamps and it dazzles the more—there will be no seeing it closely.” Pilgrim said: “How would you like to look, then?” The old monk said: “If the master's grace will trust me, let your disciple carry it to the back room and study it the whole night through, and return it early, when you go west. What does the master say?” Tripitaka heard and started, and reproached Pilgrim: “It is all you, all you.” Pilgrim laughed: “What is to fear from him? Let me wrap it up and let him carry it off to look. If anything goes amiss, old Sun answers for all.” Tripitaka could not hold him; he handed the kasaya to the old monk: “Look as you please. Only return it to me in the morning as it is, without the least hurt or soil.” The old monk, glad and gleeful, had the page carry the kasaya in. Then he ordered the monks to sweep the Chan hall in front clean, bring two rattan couches, set out the bedding, and ask the two masters to rest; and on the other hand to prepare the morning meal to send them off. So all dispersed; master and disciples shut the Chan hall and slept—no more of that.
Now the monk, having cozened the kasaya into his hands, took it to the back room and sat under the lamp, and lifted up his voice and wept over it. The monks of the house dared not sleep before him. The little page, not knowing why, went and told the monks: “The old man has wept till the second watch and will not hush.” Two of his favorite grand-disciples came up and asked: “Father-master, why do you weep?” The old monk said: “I weep that I have no karma—I cannot keep the Tang monk's treasure.” The young monk said: “Father-master, you are old and high; it has passed. His kasaya lies before you; you need only unwrap it and look—why weep over it?” The old monk said: “Looking is not for long. I am two hundred and seventy this year, and have toiled for nothing over a few hundred kasayas. How shall I ever have his one? How shall I ever be a Tang monk?” The young monk said: “Father-master, you are wrong. The Tang monk is a traveling monk who has left his village and his well. You, with your years and your ease, have enough; why would you be a traveling monk like him?” The old monk said: “I may sit at home at ease, happy in my evening years, but I cannot have his kasaya to wear. If I might wear it one day, I could shut my eyes content in death; it would be something to have been a monk in this world of light.” The monks said: “This is all beside the mark. You want to wear his—what difficulty is there? Tomorrow we keep him a day, and you wear it a day; keep him ten days, and you wear it ten days; and there it is. Why weep like this?” The old monk said: “Keep him a year, and I wear it but a year; after all I shall not have it long. When he wants to go, go he must; how shall I keep him forever?”
While they spoke, a young monk named Guangzhi put his head out: “Father-master, if you would have it forever, that too is easy.” The old monk rejoiced at once: “My son, what is your clever thought?” Guangzhi said: “These two Tang monks are travelers, wearied to the bone, and asleep by now. Let some of us strong fellows take spears and knives, burst open the Chan hall, kill them, bury the bodies in the back garden—only our own house to know—then take their white horse and their packs, and keep the kasaya for a treasure to hand down in the family: is that not a plan for our sons' sons forever?” The old monk heard, rejoiced with his whole heart, wiped his eyes: “Good, good, good—a perfect scheme.” And he fell to gathering spears and knives.
Among them was another young monk, Guangmou, that Guangzhi's brother-disciple, who came forward: “The plan is not good. If we are to kill them, we must first feel the way. The white-faced one seems easy; the hairy-faced one seems hard. If we fail to kill him, do we not bring ruin on our own heads? I have a way that uses neither knife nor spear; how does it please you?” The old monk said: “My son, what way?” Guangmou said: “In your grandson's opinion: call together all the great and small households of the East Hill, each man to bring a bundle of dry wood; give up those three bays of the Chan hall, set the fire going, and leave them no door to flee by, and burn them, horse and all. If folk before the mountain and behind it see it, they will only say the monks themselves were careless and let the fire out, and burned our Chan hall. Are not those two monks burned to death? And it hides the matter from all eyes. Is not the kasaya then our treasure to hand down?” The monks heard, and there was not one but rejoiced, crying: “Strong, strong, strong! The plan is finer yet, finer yet!” And they told each household to bring wood. Ah! This one plan—truly: it brings the long-lived old monk to his fated end, and turns the Guanyin Convent to dust. For in that convent were seventy or eighty households, more than two hundred souls great and small. That night they came swarming with firewood and ringed the Chan hall round, front and back, all four sides sealed, and made ready the fire—no more of that.
Now Tripitaka and his disciple were settled in their rest. But Pilgrim was a nimble monkey: asleep, he still kept his spirit and refined his breath, dozing with one eye open. Suddenly he heard feet going without pause outside, and firewood crackling, a wind rising. His heart suspected: “The night is still—how comes the sound of footsteps? Can it be thieves plotting against us?” He rolled up in one spring, about to open the door and look, yet fearing to wake his master. See him gather his spirit, shake his body, and change into a bee. Truly:
Mouth honey-sweet, tail venomous; waist slender, body light.Through flowers and past willows it flies like an arrow; to down and fragrance it clings like a falling star.Small its slight body, yet it bears a load; humming on thin wings it knows to ride the wind.From under the eaves' edge it darted out, to see clearly.
He saw the monks carrying wood and hauling grass, already ringed about the Chan hall to fire it. Pilgrim chuckled in secret: “Just as my master said—they want our lives and my kasaya, and so hatched this venomous plot. If I take the staff to them—poor wretches, they cannot bear it; one round of the staff would kill them all, and master would blame me for violence. Enough, enough, enough. I will give them the goat led off by the hand, and turn their own plan upon them: they shall not keep this house!”
Good Pilgrim: one somersault, and he was inside the South Gate of Heaven. The generals Pang, Liu, Gou, and Bi bowed low; Ma, Zhao, Wen, and Guan bent with clasped hands, all crying: “Ill news, ill news! The master of the havoc in heaven is come again!” Pilgrim waved his hands: “Gentlemen, no ceremony; do not be alarmed. I come looking for the Heavenly King of Broad Vision.” He had hardly spoken when the Heavenly King himself arrived, greeting him: “Long parted, long parted! I heard the Bodhisattva Guanyin came before the Jade Emperor and borrowed the Officers of the Four Watches, the Six Dings and Six Jias, and the Revealers to guard the Tang monk westward after the scriptures—and that you had become his disciple. How have you leisure to come here today?” Pilgrim said: “Never mind old acquaintance. The Tang monk has met wicked men on the road, and they have set fire to burn him; the matter is past desperate. I come to borrow your fire-shielding canopy to save him. Bring it out quickly for my use; I return at once.” The Heavenly King said: “You are wrong. If wicked men have set a fire, you should borrow water to put it out—why a fire-shielding canopy?” Pilgrim said: “How should you know the inside of it? Borrow water and the fire will not burn—that serves their turn. Only with this canopy do I shield the Tang monk from harm; for the rest, let it burn. Quickly, quickly—it may be too late already. Do not hinder my work below.” The Heavenly King laughed: “This monkey still has his evil turn of mind: he thinks of himself and lets the rest go hang.” Pilgrim said: “Quickly, quickly—no lip! You will spoil great things.” The Heavenly King dared not refuse, and handed the canopy to Pilgrim.
Pilgrim took it, pressed down his cloud, and came straight to the ridgepole of the Chan hall, and canopied the Tang monk and the white horse and the baggage. Then he went and sat on the roof of the abbot's rooms where the old monk lodged, guarding the kasaya. He watched them set the fire alight, then turned, made his spell, breathed in a mouthful toward the quarter of the wind and blew it out: a wind rose and blew the fire till it roared. A fine fire, a fine fire! Behold:
Black smoke in banks, red flame in leaps. Black smoke in banks—in the whole sky not one star to be seen; red flame in leaps—the great earth shines, a thousand li of red. At first, glinting golden serpents; then after, raging horses of blood. The three vapors of the south play the hero; the great god of fire puts forth his power. Parched firewood burns with a flame's temper—what talk of Suiren boring his wood? Hot oil drifts in painted sheets before the gate—it outdoes the Old Ancestor opening his furnace. Truly it is pitiless fire let loose—how shall it brook this willing wrong? Not to still the calamity, but to abet the wrong. Wind drives the fire's strength, and the flame flies a thousand fathoms high; fire flaunts the wind's might, and sparks fly beyond the ninth heaven. Kling and klang, just like the firecrackers of the year's end; swash and sputter, like cannon in an army. It burns so that the Buddhas in the hall cannot escape, and the Sangharama of the eastern court has nowhere to hide. It beats the night battle of Red Cliff; it outdoes the fire in the palace of Epang.
Truly a spark of fire can burn ten thousand acres of field. In a moment the wind was wild and the fire at full: the Guanyin Convent, every corner of it, red. See the monks—dragging chests and carrying cages, snatching tables and hauling pots—the whole court filled with cries to heaven. Pilgrim Sun guarded the abbot's rooms behind, and the fire-shielding canopy hooded the Chan hall in front; all the rest blazed, before and behind, truly red flame shining to heaven, gold light flooding through the walls.
But the outbreak of the fire startled a mountain beast-demon. Just south of the Guanyin Convent, some twenty li away, stands Black Wind Mountain; in the mountain a Black Wind Cave; in the cave a goblin, who had just waked and turned in his sleep. Light showed through his window, and he took it for daybreak. Rising to look, he saw it was the glare of fire away to the north. The goblin was startled: “Ah! The Guanyin Convent must be afire. Those monks are careless. Let me go look, and lend a hand to put it out.” The good goblin mounted the clouds and was at once beneath the smoke and fire: indeed a sky-scaling blaze; the halls in front all emptied, the glow still burning along both cloisters. He strode in, calling for water—and saw the back room fireless, and on its ridgeline a man raising the wind. He knew then how it stood, and hurried inside to look: in the middle of the abbot's room was a shimmer of rosy light, and on the table a bundle wrapped in black felt. He undid it and looked: a kasaya of patterned brocade, a rare treasure of the Buddha's gate. Truly riches move the hearts of men: he neither fought the fire nor cried for water, but snatched the kasaya, plundered in the tumult, spun his cloud-stride, and made straight back to the eastern hills.
That fire burned until the fifth watch, at daybreak, before it died. See the monks—stripped bare, wailing and weeping—raking the ashes for brass and iron, sorting charred wood, scooping for silver and gold. Some threw up huts of matting by the wall bins; some cooked rice in pots at the foot of the scorched walls, crying wrong and injustice, in an uproar—no more of that.
Now Pilgrim took the fire-shielding canopy and rode one somersault to the South Gate of Heaven, and handed it to the Heavenly King of Broad Vision: “Thanks for the loan, thanks for the loan.” The King took it: “You are scrupulous, Great Sage. I was worrying you would not return my treasure and I should have nowhere to look for it; happily you bring it at once.” Pilgrim said: “Is old Sun one to cheat a man to his face? The saying goes: 'Borrow well and return well, and borrowing again is no trouble.'” The King said: “It is long since we met: come into my palace and sit a while—how would that be?” Pilgrim said: “Old Sun is not as in former days, chattering on a rotten bench; now he guards the Tang monk and has no idle hours. Another time, another time.” He hurried his farewell and dropped his cloud, and the sun was already up. He came straight to the Chan hall, shook himself, changed into a bee, flew in, took his own shape, and looked: the master still slept deep.
Pilgrim called: “Master, it is day; get up.” Tripitaka woke at last and turned over: “So it is.” He dressed, opened the door, came out—and lifting his head, saw only fallen walls and scorched plaster, the halls and pavilions gone. He was startled: “Ah! Why are the buildings all gone, nothing but scorched walls?” Pilgrim said: “You are still dreaming. The fire broke out in the night.” Tripitaka said: “How is it I never knew?” Pilgrim said: “It was old Sun guarding the hall; I saw you slept sound and would not wake you.” Tripitaka said: “You had the power to guard the hall—why did you not put out the fire in the other rooms too?” Pilgrim laughed: “That master may know it: truly as you said yesterday, they coveted our kasaya and plotted to burn and kill us. Had old Sun not been awake, we should all be bones and ashes now.” Tripitaka heard, frightened: “Was it they who set the fire?” Pilgrim said: “If not they, who?” Tripitaka said: “Surely they were not slack with you, and this is your doing?” Pilgrim said: “Is old Sun such a scurvy fellow, to do such wicked work? It was truly their house that set it. Old Sun saw how venomous their hearts were, and truly did not put out their fire; he only gave it a little push with the wind.” Tripitaka said: “Heavens, heavens! When a fire is going you should help with water—how could you help with wind?” Pilgrim said: “Do you not know the old saying: 'Man bears the tiger no ill will, and the tiger bears man none'? If they had not played with fire, would I have played with wind?” Tripitaka said: “Where is the kasaya? Can it be burned?” Pilgrim said: “Nothing to fear, nothing to fear—it cannot burn; the abbot's room where it lay had no fire.” Tripitaka said with wrath: “I have nothing to do with you; but if it is so much as scratched, I need only recite that word of mine, recite it once—and you are a dead man.” Pilgrim was in terror: “Master, do not recite, do not recite! I will find your kasaya and bring it back, that is sure. Let me go fetch it, and we will be on the road.” Tripitaka took the rein, Pilgrim shouldered the load, and out of the Chan hall they went straight toward the abbot's rooms behind.
Now the monks were in the midst of their grief when suddenly they saw master and disciple come, leading the horse and carrying the load—fright knocked the souls out of them, every one: “The ghosts of the wronged are come to claim our lives!” Pilgrim bawled: “What ghosts of the wronged? Give me back my kasaya, quickly!” The monks fell on their knees together, knocking their heads: “Grandfather! Every wrong has its wronger, every debt its debtor. If lives are claimed, it is not our doing: it was Guangmou and the old monk who laid the plot against you—do not ask lives of us.” Pilgrim snapped: “You doomed cattle—who asked you for lives? Bring out the kasaya, that I may go my way!” Among them two bolder monks said: “Master, you were burned to death in the Chan hall; now you come asking for the kasaya. Are you men or ghosts, truly?” Pilgrim laughed: “You sinful beasts—what fire was there? Go look at the Chan hall in front, and then come talk.” The monks crawled up, went and looked: door and window, lattices and leaves of the Chan hall were not singed by so much as a hair. Then all were stricken, and knew that Tripitaka was a spirit monk indeed and Pilgrim a guardian of the law. They came up in a body, knocking their heads: “We had eyes and no pupils; we did not know true men come down among us. Your kasaya is with the old father-master in the abbot's room behind.” Tripitaka went past wall upon wall of ruin, sighing without end. The abbot's room indeed had no fire; the monks rushed inside, calling: “Father, the Tang monk is a spirit man and did not burn; and now we have only ruined our own estate. Bring out the kasaya quickly and give it back to him.”
Now the old monk could not find the kasaya, and his monastery's halls were burned; he stood in the thick of vexation and anguish, and hearing this speech dared not answer. Casting about for a plan and finding none, knowing no way forward or back, he stretched his stride, bent his body, and dashed his head against the wall in earnest. Pitiful: his skull broke, blood streamed, his soul fled; the breath broke in his throat, and he reddened the sand. There is a poem to prove it. The poem says:
Alas for the old monk, dull and blind, who lived his long years on earth in vain.He would have kept the kasaya to hand down through ages—who knew the Buddha's jewel is not of the common sort?To take the easy way with precious things is surely the road to ruin and grief.What did Guangzhi and Guangmou avail? To hurt another and profit oneself—and all for nothing.
The monks in terror wept: “The father-master has dashed out his own brains, and the kasaya is gone—what shall we do?” Pilgrim said: “I suppose you have stolen it and hidden it. Come out, all of you, and make out a roll of your names, that old Sun may search you one by one.” The priors of the upper and lower quarters made out two lists of every monk, friar, page, and attendant of the house—two hundred and thirty souls, great and small. Pilgrim seated his master on high and called the names one by one from the top and searched them, making each loosen his garment; he counted them clearly, and there was no kasaya. Then he searched through every chest and cage the households had snatched out, finely and thoroughly—no trace was anywhere. Tripitaka's heart was in a ferment; he rued Pilgrim without end, sat above, and recited the spell. Pilgrim flopped to the ground, hugging his head, past bearing, crying only: “Do not recite, do not recite! I will find the kasaya and return it.” The monks, seeing this, trembled every one, knelt up and begged him to stop; only then did Tripitaka shut his mouth. Pilgrim rolled to his feet, twitched the iron staff from his ear, and made as if to beat the monks; Tripitaka bellowed him still: “You monkey-head—the head-ache does not frighten you, and you will be insolent? Hands off; hurt no one; examine them again with me.” The monks kowtowed and worshiped and begged Tripitaka: “Master, spare our lives. Truly we never saw it. It is all that old dead ghost's fault. Last night he looked on your kasaya and wept till the deep of the night; he dared not even look at it, but schemed to keep it forever, a treasure to hand down, and devised the plot to burn and kill you, masters. From the time the fire rose the wind blew wild, and every man thought only of fighting the fire and snatching his goods; no one knew where the kasaya went.”
Pilgrim was in a great rage. He went into the abbot's room, had the corpse of the self-dashed ghost carried out, stripped and examined it—on the whole body no trace of the treasure. He had the ground of the room dug three feet down—no sign. Pilgrim pondered half a while and asked: “Have you any goblins hereabouts grown into spirits?” The prior said: “Had you not asked, master, you would never have known. East-southeast of here stands Black Wind Mountain; in Black Wind Cave is a Black King. Our old dead ghost used to discourse the Way with him: he is a goblin. There is nothing else.” Pilgrim said: “How far is that mountain from here?” The prior said: “Only twenty li; the one you see on the skyline.” Pilgrim laughed: “Master, set your mind at ease; no more need be said—it is certainly that black monster stole it.” Tripitaka said: “His place is twenty li off; how are you sure it is he?” Pilgrim said: “You did not see the fire in the night: its light flew ten thousand li and shone through the three heavens—never mind twenty li, two hundred li could see it. Beyond doubt he saw the blaze, and took his chance to come secretly here, saw our kasaya was a treasure, and plundered it in the tumult. Let old Sun go find him.” Tripitaka said: “If you go, on whom do I lean?” Pilgrim said: “Set your mind at ease: in the dark the gods will guard you, and in the open I will leave the monks to serve you.” He called the monks to him: “Let some of you bury that old ghost; let some attend my master and look after my white horse.” The monks took the order. Pilgrim said again: “Do not promise me with your mouths, and fail of it when I am gone. Those who look after my master: pleasant faces and gentle words; those who keep the white horse: water and fodder in due measure. If there is the least failure, look at this staff, and learn.” He twitched out the staff and brought it down on the scorched brick wall with a crash, battering it to powder, and shook down seven or eight rows of wall besides. The monks, seeing it, went soft of bone and slack of body, knelt, knocking their heads, tears dropping: “Grandfather, go in peace; we will serve the masters with all our strength and all our hearts, and never fail you by a hair.”
Good Pilgrim: he leapt to the somersault cloud and made straight for Black Wind Mountain to look for the kasaya. Truly:
The golden cicada seeks right fruition and quits the capital's bounds; staff in hand he turns west and climbs the green slopes.Tigers, leopards, wolves, and beasts throng all the way; craftsmen, traders, scholars, and travelers are few to be seen.On the road he meets the dull monks' envy in a strange land—all rests upon the Great Sage Equal to Heaven's might.Fire broke and wind rose, and the convent perished; the black bear by night stole the kasaya of woven brocade.
But whether the kasaya was found on that going, and how fortune fell—listen to the next chapter to find out.
Chapter 17
Traditional Chinese
第十七回 孫行者大鬧黑風山 觀世音收伏熊羆怪
話說孫行者一觔斗跳將起去，諕得那觀音院大小和尚並頭陀、幸童、道人等一個個朝天禮拜道：「爺爺呀！原來是騰雲駕霧的神聖下界，怪道火不能傷。恨我那個不識人的老剝皮使心用心，今日反害了自己。」三藏道：「列位請起，不須恨了。這去尋著袈裟，萬事皆休；但恐找尋不著，我那徒弟性子有些不好，汝等性命不知如何，恐一人不能脫也。」眾僧聞得此言，一個個提心弔膽，告天許願，只要尋得袈裟，各全性命不題。
卻說孫大聖到空中，把腰兒扭了一扭，早來到黑風山上。住了雲頭，仔細看，果然是座好山，況正值春光時節，但見：
萬壑爭流，千崖競秀。鳥啼人不見，花落樹猶香。雨過天連青壁潤，風來松捲翠屏張。山草發，野花開，懸崖峭嶂；薜蘿生，佳木麗，峻嶺平崗。不遇幽人，那尋樵子？澗邊雙鶴飲，石上野猿狂。矗矗堆螺排黛色，巍巍擁翠弄嵐光。
那行者正觀山景，忽聽得芳草坡前，有人言語。他卻輕步潛蹤，閃在那石崖之下，偷睛觀看。原來是三個妖魔，席地而坐：上首的是一條黑漢，左首下是一個道人，右首下是一個白衣秀士。都在那裡高談闊論，講的是立鼎安爐，摶砂煉汞，白雪黃芽，傍門外道。正說中間，那黑漢笑道：「後日是我母難之日，二公可光顧光顧。」白衣秀士道：「年年與大王上壽，今年豈有不來之理？」黑漢道：「我夜來得了一件寶貝，名喚錦襴佛衣，誠然是件玩好之物。我明日就以他為壽，大開筵宴，邀請各山道官，慶賀佛衣，就稱為佛衣會如何？」道人笑道：「妙，妙，妙。我明日先來拜壽，後日再來赴宴。」
行者聞得佛衣之言，定以為是他寶貝。他就忍不住怒氣，跳出石崖，雙手舉起金箍棒，高叫道：「我把你這夥賊怪！你偷了我的袈裟，要做甚麼佛衣會？趁早兒將來還我。」喝一聲「休走！」掄起棒，照頭一下。慌得那黑漢化風而逃，道人駕雲而走，只把個白衣秀士一棒打死。拖將過來看處，卻是一條白花蛇怪。索性提起來，捽做五七斷。徑入深山，找尋那個黑漢。轉過尖峰，抹過峻嶺，又見那壁陡崖前，聳出一座洞府。但見那：
煙霞渺渺，松柏森森。煙霞渺渺采盈門，松柏森森青遶戶。橋踏枯槎木，峰巔繞薜蘿。鳥啣紅蕊來雲壑，鹿踐芳叢上石臺。那門前時催花發，風送花香。臨堤綠柳轉黃鸝，傍岸夭桃翻粉蝶。雖然曠野不堪誇，卻賽蓬萊山下景。
行者到於門首，又見那兩扇石門關得甚緊。門上有一橫石板，明書六個大字，乃「黑風山黑風洞」。即便掄棒，叫聲：「開門！」那裡面有把門的小妖，開了門出來，問道：「你是何人，敢來擊吾仙洞？」行者罵道：「你個作死的孽畜！甚麼個去處，敢稱仙洞？『仙』字是你稱的？快進去報與你那黑漢，教他快送老爺的袈裟出來，饒你一窩性命。」小妖急急跑到裡面，報道：「大王，佛衣會做不成了，門外有一個毛臉雷公嘴的和尚來討袈裟哩。」那黑漢被行者在芳草坡前趕將來，卻才關了門，坐還未穩，又聽得那話，心中暗想道：「這廝不知是那裡來的，這般無禮，他敢嚷上我的門來。」教取披掛，隨結束了，綽一桿黑纓槍，走出門來。這行者閃在門外，執著鐵棒，睜睛觀看，只見那怪果生得兇險：
碗子鐵盔火漆光，烏金鎧甲亮輝煌。皂羅袍罩風兜袖，黑綠絲絛軃穗長。手執黑纓槍一桿，足踏烏皮靴一雙。眼晃金睛如掣電，正是山中黑風王。
行者暗笑道：「這廝真個如燒窰的一般，築煤的無二，想必是在此處刷炭為生，怎麼這等一身烏黑？」那怪厲聲高叫道：「你是個甚麼和尚，敢在我這裡大膽？」行者執鐵棒，撞至面前，大咤一聲道：「不要閑講，快還你老外公的袈裟來。」那怪道：「你是那寺裡和尚？你的袈裟在那裡失落了，敢來我這裡索取？」行者道：「我的袈裟在直北觀音院後方丈裡放著，只因那院裡失了火，你這廝趁鬨擄掠，盜了來，要做佛衣會慶壽，怎敢抵賴？快快還我，饒你性命；若牙迸半個『不』字，我推倒了黑風山，屣平了黑風洞，把你這一洞妖邪都碾為齏粉。」
那怪聞言，呵呵冷笑道：「你這個潑物，原來昨夜那火就是你放的。你在那方丈屋上行兇招風，是我把一件袈裟拿來了，你待怎麼？你是那裡來的？姓甚名誰？有多大手段，敢那等海口浪言。」行者道：「是你也認不得你老外公哩。你老外公乃大唐上國駕前御弟三藏法師之徒弟，姓孫，名悟空行者。若問老孫的手段，說出來，教你魂飛魄散，死在眼前。」那怪道：「我不曾會，你有甚麼手段，說來我聽。」行者笑道：「我兒子，你站穩著，仔細聽之。我：
自小神通手段高，隨風變化逞英豪。養性修真熬日月，跳出輪迴把命逃。一點誠心曾訪道，靈臺山上採藥苗。那山有個老仙長，壽年十萬八千高。老孫拜他為師父，指我長生路一條。他說身內有丹藥，外邊採取枉徒勞。得傳大品天仙訣，若無根本實難熬。回光內照寧心坐，身中日月坎離交。萬事不思全寡慾，六根清淨體堅牢。返老還童容易得，超凡入聖路非遙。三年無漏成仙體，不同俗輩受煎熬。十洲三島還遊戲，海角天涯轉一遭。活該三百多餘歲，不得飛昇上九霄。下海降龍真寶貝，才有金箍棒一條。花果山前為帥首，水簾洞裡聚群妖。玉皇大帝傳宣詔，封我齊天極品高。幾番大鬧靈霄殿，數次曾偷王母桃。天兵十萬來降我，層層密密布槍刀。戰退天王歸上界，哪吒負痛領兵逃。顯聖真君能變化，老孫硬賭跌平交。道祖觀音同玉帝，南天門上看降妖。卻被老君助一陣，二郎擒我到天曹。將身綁在降妖柱，即命神兵把首梟。刀砍鎚敲不得壞，又教雷打火來燒。老孫其實有手段，全然不怕半分毫。送在老君爐裡煉，六丁神火慢煎熬。日滿開爐我跳出，手持鐵棒遶天跑。縱橫到處無遮擋，三十三天鬧一遭。我佛如來施法力，五行山壓老孫腰。整整壓該五百載，幸逢三藏出唐朝。吾今皈正西方去，轉上雷音見玉毫。你去乾坤四海問一問，我是歷代馳名第一妖。」
那怪聞言笑道：「你原來是那鬧天宮的弼馬溫麼？」行者最惱的是人叫他弼馬溫，聽見這一聲，心中大怒，罵道：「你這賊怪！偷了袈裟不還，倒傷老爺。不要走，看棍。」那黑漢側身躲過，綽長槍，劈手來迎。兩家這場好殺：
如意棒，黑纓槍，二人洞口逞剛強。分心劈臉刺，著臂照頭傷。這個橫丟陰棍手，那個直撚急三槍。白虎爬山來探爪，黃龍臥道轉身忙。噴彩霧，吐毫光，兩個妖仙不可量。一個是修正齊天聖，一個是成精黑大王。這場山裡相爭處，只為袈裟各不良。
那怪與行者鬥了十數回合，不分勝負，漸漸紅日當午。那黑漢舉槍架住鐵棒道：「孫行者，咱兩個且收兵，等我進了膳來，再與你賭鬥。」行者道：「你這個孽畜，教做漢子？好漢子，半日兒就要吃飯？似老孫在山根下，整壓了五百餘年，也未曾嘗些湯水，那裡便餓哩？莫推故，休走，還我袈裟來，方讓你去吃飯。」那怪虛幌一槍，撤身入洞，關了石門，收回小怪，且安排筵宴，書寫請帖，邀請各山魔王慶會不題。
卻說行者攻門不開，也只得回觀音院。那本寺僧人已葬埋了那老和尚，都在方丈裡伏侍唐僧。早齋已畢，又擺上午齋。正那裡添湯換水，只見行者從空降下，眾僧禮拜，接入方丈，見了三藏。三藏道：「悟空，你來了？袈裟如何？」行者道：「已有了根由。早是不曾冤了這些和尚，原來是那黑風山妖怪偷了。老孫去暗暗的尋他，只見他與一個白衣秀士、一個老道人，坐在那芳草坡前講話。也是個不打自招的怪物，他忽然說出道：後日是他母難之日，邀請諸邪來做生日；夜來得了一件錦襴佛衣，要以此為壽，作一大宴，喚做慶賞佛衣會。是老孫搶到面前，打了一棍，那黑漢化風而走，道人也不見了，只把個白衣秀士打死，乃是一條白花蛇成精。我又急急趕到他洞口，叫他出來與他賭鬥。他已承認了，是他拿回。戰夠這半日，不分勝負。那怪回洞，卻要吃飯，關了石門，懼戰不出。老孫卻來回看師父，先報此信。已是有了袈裟的下落，不怕他不還我。」
眾僧聞言，合掌的合掌，磕頭的磕頭，都念聲：「南無阿彌陀佛！今日尋著下落，我等方有了性命矣。」行者道：「你且休喜歡暢快，我還未曾到手，師父還未曾出門哩。只等有了袈裟，打發得我師父好好的出門，才是你們的安樂處；若稍有些須不虞，老孫可是好惹的主子！可曾有好茶飯與我師父吃？可曾有好草料喂馬？」眾僧俱滿口答應道：「有，有，有，更不曾一毫待怠慢了老爺。」三藏道：「自你去了這半日，我已吃過了三次茶湯，兩餐齋供了，他俱不曾敢慢我。但只是你還盡心竭力去尋取袈裟回來。」行者道：「莫忙，既有下落，管情拿住這廝，還你原物。放心，放心。」
正說處，那上房院主又整治素供，請孫老爺吃齋。行者卻吃了些須，復駕祥雲，又去找尋。正行間，只見一個小妖，左脅下夾著一個花梨木匣兒，從大路而來。行者度他匣內必有甚麼柬札，舉起棒，劈頭一下，可憐不禁打，就打得似個肉餅一般。卻拖在路傍，揭開匣兒觀看，果然是一封請帖。帖上寫著：
侍生熊羆頓首拜，啟上大闡金池老上人丹房：屢承佳惠，感激淵深。夜觀回祿之難，有失救護，諒仙機必無他害。生偶得佛衣一件，欲作雅會，謹具花酌，奉扳清賞。至期，千乞仙駕過臨一敘。是荷。先二日具。
行者見了，呵呵大笑道：「那個老剝皮，死得他一毫兒也不虧，他原來與妖精結黨。怪道他也活了二百七十歲，想是那個妖精傳他些甚麼服氣的小法兒，故有此壽。老孫還記得他的模樣，等我就變做那和尚，往他洞裡走走，看我那袈裟放在何處。假若得手，即便拿回，卻也省力。」
好大聖，念動咒語，迎著風一變，果然就像那老和尚一般。藏了鐵棒，拽開步，徑來洞口，叫聲：「開門！」那小妖開了門，見是這般模樣，急轉身報道：「大王，金池長老來了。」那怪大驚道：「剛才差了小的去下簡帖請他，這時候還未到那裡哩，如何他就來得這等迅速？想是小的不曾撞著他，斷是孫行者呼他來討袈裟的。管事的，可把佛衣藏了，莫教他看見。」
行者進了前門，但見那天井中松篁交翠，桃李爭妍，叢叢花發，簇簇蘭香，卻也是個洞天之處。又見那二門上有一聯對子，寫著：「靜隱深山無俗慮；幽居仙洞樂天真。」行者暗道：「這廝也是個脫垢離塵，知命的怪物。」入門裡，往前又進，到於三層門裡，都是些畫棟雕梁，明窗彩戶。只見那黑漢子穿的是黑綠紵絲袢襖，罩一領鴉青花綾披風，戴一頂烏角軟巾，穿一雙麂皮皂靴。見行者進來，整頓衣巾，降階迎接道：「金池老友，連日欠親。請坐，請坐。」行者以禮相見。見畢而坐，坐定而茶。茶罷，妖精欠身道：「適有小簡奉啟，後日一敘，何老友今日就下顧也？」行者道：「正來進拜，不期路遇華翰，見有佛衣雅會，故此急急奔來，願求見見。」那怪笑道：「老友差矣。這袈裟本是唐僧的，他在你處住錫，你豈不曾看見，反來就我看看？」行者道：「貧僧借來，因夜晚還不曾展看，不期被大王取來。又被火燒了荒山，失落了家私。那唐僧的徒弟又有些驍勇，亂忙中，四下裡都尋覓不見。原來是大王的洪福收來，故特來一見。」
正講處，只見有一個巡山的小妖來報道：「大王，禍事了，下請書的小校被孫行者打死在大路傍邊，他綽著經兒，變化做金池長老，來騙佛衣也。」那怪聞言，暗道：「我說那長老怎麼今日就來，又來得迅速，果然是他。」急縱身，拿過槍來，就刺行者。行者耳朵裡急掣出棍子，現了本相，架住槍尖，就在他那中廳裡跳出，自天井中鬥到前門外。諕得那洞裡群魔都喪膽，家間老幼盡無魂。這場在山頭好賭鬥，比前番更是不同。好殺：
那猴王膽大充和尚，這黑漢心靈隱佛衣。語去言來機會巧，隨機應變不差池。袈裟欲見無由見，寶貝玄微真妙微。小怪巡山言禍事，老妖發怒顯神威。翻身打出黑風洞，槍棒爭持辨是非。棒架長槍聲響喨，槍迎鐵棒放光輝。悟空變化人間少，妖怪神通世上稀。這個要把佛衣來慶壽，那個不得袈裟肯善歸？這番苦戰難分手，就是活佛臨凡也解不得圍。
他兩個從洞口打上山頭，自山頭殺在雲外，吐霧噴風，飛砂走石，只鬥到紅日沉西，不分勝敗。那怪道：「姓孫的，你且住了手，今日天晚，不好相持。你去，你去，待明早來，與你定個死活。」行者叫道：「兒子莫走，要戰便像個戰的，不可以天晚相推。」看他沒頭沒臉的，只情使棍子打來。這黑漢又化陣清風，轉回本洞，緊閉石門不出。
行者卻無計策奈何，只得也回觀音院裡，按落雲頭，道聲：「師父。」那三藏眼兒巴巴的正望他哩，忽見到了面前，甚喜；又見他手裡沒有袈裟，又懼。問道：「怎麼這番還不曾有袈裟來？」行者袖中取出個簡帖兒來，遞與三藏道：「師父，那怪物與這死的老剝皮原是朋友。他著一個小妖送此帖來，還請他去赴佛衣會。是老孫就把那小妖打死，變做那老和尚，進他洞去，騙了一鍾茶吃。欲問他討袈裟看看，他不肯拿出。正坐間，忽被一個甚麼巡山的走了風信，他就與我打將起來。只鬥到這早晚，不分上下。他見天晚，閃回洞去，緊閉石門。老孫無奈，也暫回來。」三藏道：「你手段比他何如？」行者道：「我也硬不多兒，只戰個手平。」
三藏才看了簡帖，又遞與那院主道：「你師父敢莫也是妖精麼？」那院主慌忙跪下道：「老爺，我師父是人。只因那黑大王修成人道，常來寺裡與我師父講經，他傳了我師父些養神服氣之術，故以朋友相稱。」行者道：「這夥和尚沒甚妖氣，他一個個頭圓頂天，足方履地，但比老孫肥胖長大些兒，非妖精也。你看那帖兒上寫著『侍生熊羆』，此物必定是個黑熊成精。」三藏道：「我聞得古人云：『熊與猩猩相類。』都是獸類。他卻怎麼成精？」行者笑道：「老孫是獸類，見做了齊天大聖，與他何異？大抵世間之物，凡有九竅者，皆可以修行成仙。」三藏又道：「你才說他本事與你手平，你卻怎生得勝，取我袈裟回來？」行者道：「莫管，莫管，我有處治。」
商議間，眾僧擺上晚齋，請他師徒們吃了。三藏教掌燈，仍去前面禪堂安歇。眾僧都挨牆倚壁，苫搭窩棚，各各睡下，只把後方丈讓與那上下院主安身。此時夜靜，但見：
銀河現影，玉宇無塵。滿天星燦爛，一水浪收痕。萬籟聲寧，千山鳥絕。溪邊漁火息，塔上佛燈昏。昨夜闍黎鐘鼓響，今宵一遍哭聲聞。
是夜在禪堂歇宿。那三藏想著袈裟，那裡得穩睡？忽翻身見窗外透白，急起叫道：「悟空，天明了，快尋袈裟去。」行者一骨魯跳將起來，一見眾僧侍立，供奉湯水，行者道：「你等用心伏侍我師父，老孫去也。」三藏下床，扯住道：「你往那裡去？」行者道：「我想這樁事都是觀音菩薩沒理，他有這個禪院在此，受了這裡人家香火，又容那妖精鄰住。我去南海尋他，與他講一講，教他親來問妖精討袈裟還我。」三藏道：「你這去，幾時回來？」行者道：「時少只在飯罷，時多只在晌午，就成功了。那些和尚可好伏侍，老孫去也。」
說聲去，早已無蹤。須臾間到了南海，停雲觀看。但見那：
汪洋海遠，水勢連天。祥光籠宇宙，瑞氣照山川。千層雪浪吼青霄，萬疊煙波滔白晝。水飛四野，浪滾週遭。水飛四野振轟雷，浪滾週遭鳴霹靂。休言水勢，且看中間。五色朦朧寶疊山，紅黃紫皂綠和藍。才見觀音真勝境，試看南海落伽山。好去處，山峰高聳，頂透虛空。中間有千樣奇花，百般瑞草。風搖寶樹，日映金蓮。觀音殿，瓦蓋琉璃；潮音洞，門鋪玳瑁。綠楊影裡語鸚哥，紫竹林中啼孔雀。羅紋石上，護法威嚴；瑪瑙灘前，木叉雄壯。
這行者觀不盡那異景非常，徑直按雲頭，到竹林之下。早有諸天迎接道：「菩薩前者對眾言大聖歸善，甚是宣揚。今保唐僧，如何得暇到此？」行者道：「因保唐僧，路逢一事，特見菩薩，煩為通報。」諸天遂來洞口報知，菩薩喚入。行者遵法而行，至寶蓮臺下拜了。菩薩問曰：「你來何幹？」行者道：「我師父路遇你的禪院，你受了人間香火，容一個黑熊精在那裡鄰住，著他偷了我師父袈裟，屢次取討不與，今特來問你要的。」菩薩道：「這猴子說話，這等無狀。既是熊精偷了你的袈裟，你怎來問我取討？都是你這個孽猴大膽，將寶貝賣弄，拿與小人看見，你卻又行兇，喚風發火，燒了我的留雲下院，反來我處放刁。」行者見菩薩說出這話，知他曉得過去未來之事，慌忙禮拜道：「菩薩，乞恕弟子之罪，果是這般這等。但恨那怪物不肯與我袈裟，師父又要念那話兒咒語，老孫忍不得頭疼，故此來拜煩菩薩。望菩薩慈悲之心，助我去拿那妖精，取衣西進也。」菩薩道：「那怪物有許多神通，卻也不亞於你。也罷，我看唐僧面上，和你去走一遭。」行者聞言，謝恩再拜。即請菩薩出門，遂同駕祥雲，早到黑風山，墜落雲頭，依路找洞。
正行處，只見那山坡前走出一個道人，手拿著一個玻璃盤兒，盤內安著兩粒仙丹，往前正走。被行者撞個滿懷，掣出棒，就照頭一下，打得腦裡漿流出，腔中血迸攛。菩薩大驚道：「你這個猴子，還是這等放潑。他又不曾偷你袈裟，又不與你相識，又無甚冤仇，你怎麼就將他打死？」行者道：「菩薩，你認他不得，他是那黑熊精的朋友。他昨日和一個白衣秀士，都在芳草坡前坐講。後日是黑精的生日，請他們來慶佛衣會。今日他先來拜壽，明日來慶佛衣會。所以我認得，定是今日替那妖去上壽。」菩薩說：「既是這等說來，也罷。」行者才去把那道人提起來看，卻是一隻蒼狼。傍邊那個盤兒底下卻有字，刻道「凌虛子製」。
行者見了，笑道：「造化，造化，老孫也是便益，菩薩也是省力。這怪叫做不打自招，那怪教他今日了劣。」菩薩說道：「悟空，這教怎麼說？」行者道：「菩薩，我悟空有一句話兒，叫做將計就計，不知菩薩可肯依我？」菩薩道：「你說。」行者說道：「菩薩，你看這盤兒中是兩粒仙丹，便是我們與那妖魔的贄見；這盤兒後面刻的四個字，說『凌虛子製』，便是我們與那妖魔的勾頭。菩薩若要依得我時，我好替你作個計較，也就不須動得干戈，也不須勞得征戰，妖魔眼下遭瘟，佛衣眼下出現；菩薩要不依我時，菩薩往西，我悟空往東，佛衣只當相送，唐三藏只當落空。」菩薩笑道：「這猴熟嘴。」行者道：「不敢，倒是一個計較。」菩薩說：「你這計較怎說？」行者道：「這盤上刻那『凌虛子製』，想這道人就叫做凌虛子。菩薩，你要依我時，可就變做這個道人，我把這丹吃了一粒，變上一粒，略大些兒。菩薩，你就捧了這個盤兒、兩粒仙丹，去與那妖上壽，把這丸大些的讓與那妖。待那妖一口吞之，老孫便於中取事：他若不肯獻出佛衣，老孫將他肚腸就也織將一件出來。」菩薩沒法，只得也點點頭兒依他。行者笑道：「如何？」
爾時菩薩迺以廣大慈悲，無邊法力，億萬化身，以心會意，以意會身，恍惚之間，變作凌虛仙子：
鶴氅仙風颯，飄颻欲步虛。蒼顏松柏老，秀色古今無。去去還無住，如如自有殊。總來歸一法，只是隔邪軀。
行者看道：「妙啊，妙啊！還是妖精菩薩，還是菩薩妖精？」菩薩笑道：「悟空，菩薩、妖精，總是一念；若論本來，皆屬無有。」行者心下頓悟，轉身卻就變做一粒仙丹：
走盤無不定，圓明未有方。三三勾漏合，六六少翁商。瓦鑠黃金焰，牟尼白晝光。外邊鉛與汞，未許易論量。
行者變了那顆丹，終是略大些兒。菩薩認定，拿了那個玻璃盤兒，徑到妖洞門口看時，果然是：
崖深岫險，雲生嶺上；柏蒼松翠，風颯林間。崖深岫險，果是妖邪出沒人煙少；柏蒼松翠，也可仙真修隱道情多。山有澗，澗有泉，潺潺流水咽鳴琴，便堪洗耳；崖有鹿，林有鶴，幽幽仙籟動間岑，亦可賞心。這是妖仙有分降菩提，弘誓無邊垂惻隱。
菩薩看了，心中暗喜道：「這孽畜占了這座山洞，卻是也有些道分。」因此心中已是有個慈悲。
走到洞口，只見守洞小妖都有些認得道：「凌虛仙長來了。」一邊傳報，一邊接引。那妖早已迎出門道：「凌虛，有勞仙駕珍顧，蓬蓽有輝。」菩薩道：「小道敬獻一粒仙丹，敢稱千壽。」他二人拜畢，方才坐定，又敘起他昨日之事。菩薩不答，連忙拿丹盤道：「大王，且見小道鄙意。」覷定一粒大的，推與那妖道：「願大王千壽。」那妖亦推一粒，遞與菩薩道：「願與凌虛子同之。」讓畢，那妖才待要咽，那藥順口兒一直滾下。現了本相，理起四平。那妖滾倒在地。菩薩現相，問妖取了佛衣。行者早已從鼻孔中出去。菩薩又怕那妖無禮，卻把一個箍兒丟在那妖頭上。那妖起來，提槍要刺，行者、菩薩早已起在空中，將真言念起。那怪依舊頭疼，丟了槍，滿地亂滾。半空裡笑倒個美猴王，平地下滾壞個黑熊怪。
菩薩道：「孽畜，你如今可皈依麼？」那怪滿口道：「心願皈依，只望饒命。」行者恐耽擱了工夫，意欲就打。菩薩急止住道：「休傷他命，我有用他處哩。」行者道：「這樣怪物，不打死他，反留他在何處用哩？」菩薩道：「我那落伽山後無人看管，我要帶他去做個守山大神。」行者笑道：「誠然是個救苦慈尊，一靈不損。若是老孫有這樣咒語，就念上他娘千遍。這回兒就有許多黑熊，都教他了帳。」卻說那怪甦醒多時，公道難禁疼痛，只得跪在地下哀告道：「但饒性命，願皈正果。」菩薩方墜落祥光，又與他摩頂受戒，教他執了長槍，跟隨左右。那黑熊才一片野心今日定，無窮頑性此時收。
菩薩吩咐道：「悟空，你回去罷，好生伏侍唐僧，以後再休懈惰生事。」行者道：「深感菩薩遠來，弟子還當回送回送。」菩薩道：「免送。」行者才捧著袈裟，叩頭而別。菩薩亦帶了熊羆，徑回大海。有詩為證。詩曰：
祥光靄靄凝金像，萬道繽紛實可誇。普濟世人垂憫恤，遍觀法界現金蓮。今來多為傳經意，此去原無落點瑕。降怪成真歸大海，空門復得錦袈裟。
畢竟不知向後事情如何，且聽下回分解。
English
Pilgrim Sun Wreaks Havoc on Black Wind Mountain; Guanyin Subdues the Bear-Goblin
The tale goes: Pilgrim Sun leapt up in one somersault, and the monks of the Guanyin Convent, great and small, with friars, pages, and attendants, bowed toward heaven every one: “Grandfather! A cloud-riding, fog-treading holy one came down among us—no wonder the fire could not hurt him. Curse that senseless old flayed skin of ours, plotting with his heart against other hearts: today he has only destroyed himself.” Tripitaka said: “Gentlemen, rise; there is no need of cursing. If this going finds the kasaya, all is well; but if it cannot be found, my disciple's temper is none of the best, and what would become of your lives I cannot say—I fear not one of you would escape.” The monks heard, and their hearts hung on threads; they prayed to heaven and made vows, wishing only that the kasaya be found and their lives spared—no more of that.
The Great Sage Sun came into the air, gave his waist a twist, and was on Black Wind Mountain. He checked the cloud and looked carefully: indeed a fine mountain, and it was the season of spring light. Behold:
Ten thousand ravines race their waters; a thousand cliffs vie in beauty. Birds cry, and no man is seen; flowers fall, and the trees keep their scent. After rain the sky joins the wet green walls; with wind the pines unroll screens of jade. Mountain grasses sprout, wild flowers open, on cliff and precipice; creepers trail, fine trees are fair, on steep ridge and level knoll. If you do not meet a hermit, where look for a woodcutter? By the stream two cranes drink; on the rocks wild gibbons frisk. Towering they pile like coiled snails, ranks of dark green; majestic they embrace the emerald, playing with the mist's light.
As Pilgrim looked at the mountain scene he suddenly heard voices before the slope of fragrant grass. He went lightly of foot and hidden of trace, slipped beneath a rocky shelf, and peeped. Three goblins sat on the ground: at the head a black fellow; at the left, below him, a Daoist; at the right, a white-robed scholar—all talking loftily of setting tripods and fixing furnaces, kneading cinnabar and refining mercury, white snow and yellow sprout, the by-ways and side gates of the art. As they talked the black fellow laughed: “The day after tomorrow is the day of my mother's labor; will you two gentlemen honor me?” The white-robed scholar said: “Year after year we wish the Great King long life; how should we fail to come this year?” The black fellow said: “Last night I came by a treasure called the kasaya of woven brocade, a garment of the Buddha—truly a thing for a connoisseur. Tomorrow I will make it my birthday feast, open a great banquet, and invite the priests of every mountain to celebrate the Buddha's garment: let us call it the Assembly of the Buddha's Garment—how would that be?” The Daoist laughed: “Fine, fine, fine! Tomorrow I come first to offer my congratulations, and the day after I come again to the feast.”
Hearing the word Buddha's garment, Pilgrim made no doubt it was his treasure. He could not hold his wrath, leapt from the rock, raised the gold-banded staff in both hands, and cried: “You pack of thieving goblins! You stole my kasaya—what Assembly of the Buddha's Garment do you mean to hold? Hand it back quickly.” He shouted “Do not run!”, swung the staff, and struck at the head. The black fellow turned to wind and fled; the Daoist rode a cloud away; only the white-robed scholar was beaten dead with one blow. He dragged the body over to look: a white-spotted serpent spirit. He took it up in earnest and dashed it in five or seven pieces, then went straight into the deep mountains to seek the black fellow. Round the sharp peak, past the steep ridge, before a beetling cliff he saw a cave dwelling thrust out. Behold:
Mist and rose-cloud far and dim; pine and cypress dark and dense. Mist and rose-cloud far and dim—colors brim the gate; pine and cypress dark and dense—green winds round the door. The bridge treads on dry rafters of wood; about the peak winds the vine. Birds carry red buds into the cloudy valley; deer tread the fragrant thickets up the stone terrace. Before the gate the season hurries the flowers open, and the wind carries their scent. On the dike green willows, orioles turning; by the bank young peach trees, pink butterflies fluttering. Though a wild field not to be boasted of, it outdoes the scenery below Penglai mountain.
Pilgrim came to the gate, and the two stone doors were shut fast. Over the gate was a slab of stone, plainly carved with six great characters: BLACK WIND MOUNTAIN, BLACK WIND CAVE. He swung his staff at once, crying: “Open the door!” Within, the door-keeping goblins opened and came out: “Who are you, to come beat upon our immortal cave?” Pilgrim cursed: “You death-seeking sin-beasts! What place is this, to call itself an immortal cave? Is 'immortal' a word for you? In quickly, and tell that black fellow of yours to send out the master's kasaya at once, and I will spare your whole nest's lives.” The goblins ran in headlong and reported: “Great King, the Assembly of the Buddha's Garment is off: at the gate is a monk with a hairy face and a thunder-god's mouth, demanding the kasaya.” The black fellow had been chased by Pilgrim before the slope of fragrant grass and had only just shut the door and sat down, not yet settled, when he heard this, and thought in his heart: “Wherever can this fellow come from, to be so unmannerly as to shout at my very gate?” He called for his armor, dressed himself, took up a black-tasseled spear, and came out the door. This Pilgrim stood aside without, iron staff in hand, eyes wide, and looked: the monster was truly fierce to see—
An iron helmet like an inverted bowl, lacquered bright with fire; black-gold armor gleaming splendid.A black gauze robe hoods the wind-swept sleeves; black-green silk cords trail their long tassels.In his hand a black-tasseled spear; on his feet a pair of black leather boots.His eyes flash gold like lightning's stroke—truly the Black Wind King of the mountain.
Pilgrim chuckled to himself: “This fellow is truly like a kiln bake, the very brother of a coal heaper; no doubt he makes his living charring here—how else so black all over?” The monster cried out loud and harsh: “What monk are you, to be so bold in my presence?” Pilgrim, staff in hand, came right up to him and roared: “No idle talk! Give back your grandfather's kasaya, and quickly.” The monster said: “Of what temple are you, monk? Where did you lose your kasaya, that you come demand it of me?” Pilgrim said: “My kasaya lay in the abbot's room behind the Guanyin Convent due north. Only, the convent caught fire, and you rascal plundered in the tumult and stole it away, meaning to hold an Assembly of the Buddha's Garment and celebrate your birthday. How dare you deny it? Return it quickly and I spare your life; if you so much as crack half a 'no' through your teeth, I will push over Black Wind Mountain, flatten Black Wind Cave, and grind every goblin in it to powder.”
The monster heard and laughed coldly: “You wretched thing—so last night's fire was your doing. You played your violence on the abbot's roof and raised the wind; I took away one kasaya—what of it? Where are you from? What is your name? What powers have you, to talk so big?” Pilgrim said: “You do not know your grandfather, it seems. Your grandfather is the disciple of Tripitaka, royal brother at the court of the mighty land of the Tang: surname Sun, given name Wukong, the Pilgrim. If you ask after old Sun's powers—when I tell you, your souls will fly and scatter, and death will stand before your eyes.” The monster said: “I have not met them. What powers have you? Speak, that I may hear.” Pilgrim laughed: “My son, stand firm and listen well. I:
From childhood my powers and arts ran high; changing with the wind I flaunted my daring.I nursed my nature, trained the truth, wearing through the days and moons, and leapt the wheel of rebirth to slip my fate.With one sincere heart I sought the Way, gathering herb shoots on Mount Spirit-Tower Heart.On that mountain dwelt an old immortal lord, his years a hundred and eight thousand high.Old Sun bowed to him as master, and he showed me one road to length of days.He said the elixir is within the body; to gather it abroad is idle toil.He gave me the great formula of the celestials—without the root and ground, hard indeed to bear.Turn the light inward, sit with heart at rest; within the body sun and moon, Water and Fire, exchange.Think nothing of the myriad things, keep every desire spare; the six roots clean, the body stands fast.To turn the old back to the young is easily won; the road beyond the world to sagehood is not far.In three years, leak-free, I won an immortal frame, no more to stew and seethe with common men.I roamed and played through the ten isles and three islands, and swung a round past sea-corners and sky-ends.I owed a span of three hundred years and more, and might not rise aloft to the nine heavens.I went down to the sea and tamed a dragon for a true treasure: then I had the gold-banded staff.Before Flower-Fruit Mountain I was marshal and head; in Water Curtain Cave I gathered the goblin throng.The Jade Emperor sent down his edict, sealing me Great Sage Equal to Heaven, the highest rank.Time and again I wrought havoc in the Hall of Numinous Mist; more than once I stole the Queen Mother's peaches.A hundred thousand heavenly soldiers came down on me, rank upon rank, dense with spears and blades.I beat the Heavenly Kings back to the upper world; Nezha, smarting, fled with his troops.The Illustrious Sage True Lord knows transformations; old Sun matched him fall for fall, a drawn fight.The Ancestor of the Dao, Guanyin, and the Jade Emperor together watched from the South Gate of Heaven the subduing of the goblin.But the Supreme Lord Lao lent a turn of aid, and Erlang took me prisoner to the courts of heaven.I was bound to the demon-subduing pillar, and spirit soldiers ordered to take off my head.Blades hacked and hammers rang and could not mar me; they bade the thunder strike and the fire burn.Old Sun truly has his arts, and feared it not a hair's breadth.They popped me in the Lord Lao's furnace, to simmer slow in the spirit fire of the Six Dings.When the days were full they opened the furnace and out I leapt, iron staff in hand, running round the sky.Everywhere I swept, and nothing barred me: through the thirty-three heavens I ran my havoc.Our Tathagata Buddha put forth his power: Five Elements Mountain pressed down old Sun's loins.A full five hundred years the weight was mine, till happily Tripitaka came out of the Tang.Now I have turned to the right and go to the West, up to the Thunderclap to see the Buddha of the jade curls.Go ask through heaven and earth and the four seas: of all the famed goblins of every age I am the first.”
The monster heard and laughed: “So you are that Bimawen who wrecked the heavenly palace?” Now what Pilgrim could least bear was to be called Bimawen. At the word his heart blazed: “You thieving goblin! You stole the kasaya and will not return it, and you mock your master besides. Do not run—look to the staff!” The black fellow swerved aside, swept up his long spear, and met him hand to hand. A fine battle between the two:
The As-You-Will staff, the black-tasseled spear; at the cave mouth the two flaunt their hardihood. One thrusts at breast and face; the other strikes at arm and head. This one swings the dark staff sideways; that one twists the hurried triple thrust. The White Tiger climbs the hill, reaching claws; the Yellow Dragon lies across the road, turning brisk. Spraying colored mist, spitting gleams of light—two goblin immortals past all measuring. One is the righted sage, equal of heaven; one the Black King, grown to a goblin's power. This struggle in the hills had but one cause: for a kasaya, neither of them honest.
The monster and Pilgrim fought a dozen rounds and more without a victor; the red sun climbed to noon by degrees. The black fellow raised his spear to bar the staff: “Pilgrim Sun, let us call a truce; when I have eaten, we will fight again.” Pilgrim said: “You sin-beast—and you call yourself a man? A fine man, needing his rice at midday! Old Sun lay pressed at the mountain root five hundred years and more and never tasted broth or water—was I hungry then? Do not put me off. Do not run. Give back my kasaya first, and then you may go eat.” The monster feinted once with his spear, slipped into the cave, shut the stone door, called in his goblins, and fell to setting the feast and writing invitations to the demon kings of every mountain for the celebration—no more of that.
Now Pilgrim, the gate unyielding, had to go back to the Guanyin Convent. The monks had buried the old monk and were all in the abbot's room attending the Tang monk; the morning meal was done and the midday set out. As they poured broth and changed water, Pilgrim came down out of the air; the monks worshiped, brought him into the abbot's room, and he saw Tripitaka. Tripitaka said: “Wukong, you are back? How of the kasaya?” Pilgrim said: “The clue is found. Happily we did not wrong these monks: it was the goblin of Black Wind Mountain stole it. Old Sun went quietly to look for him, and found him sitting before the fragrant slope talking with a white-robed scholar and an old Daoist. A goblin that confesses without the torture: he said of a sudden that the day after tomorrow is the day of his mother's labor, and he had invited the fiends to keep his birthday; that last night he had come by a kasaya of woven brocade, and would make it his birthday gift and hold a great feast called the Assembly of the Buddha's Garment. Old Sun sprang up before him and dealt a blow; the black fellow turned to wind and fled, the Daoist vanished, and only the white-robed scholar was beaten dead—a white-spotted serpent grown to a spirit. I hurried to his cave mouth and called him out to fight. He owned the theft—it was he carried it home. We fought half the day without victory. The monster went into his cave for his meal and shut the stone door, fearing to come out and fight. So old Sun came back to see you, master, and bring the news first. The kasaya's whereabouts are known: he shall not keep it from me.”
The monks heard, pressed their palms, knocked their heads, and murmured: “Homage to Amitabha! Now the trail is found, our lives are spared.” Pilgrim said: “Do not be too merry yet: I have nothing in my hand, and my master is not out the door. Only when the kasaya is won, and my master sent off safe and sound, will you be at rest; if anything goes least awry—old Sun is no gentle customer! Have you given my master good tea and food? Have you fed the horse well?” The monks all promised eagerly: “Yes, yes, yes; not a hair of discourtesy to the masters.” Tripitaka said: “In the half day you were gone I have had three cups of tea and two meals, and they never dared be slow with me. Only do you go with all your heart and strength and fetch the kasaya back.” Pilgrim said: “No hurry: the trail is found, and I will catch the fellow and restore you your property, be sure. Be at ease, be at ease.”
As they spoke the prior of the upper rooms laid out a vegetarian offering and invited Master Sun to eat. Pilgrim took a few mouthfuls, mounted the auspicious cloud again, and went looking. On the way he saw a little goblin coming down the high road with a rosewood box under his left arm. Pilgrim reckoned the box must hold some letter; he raised the staff and cracked him over the head—poor wretch, he could not bear it: he was beaten flat as a meat patty. He dragged him to the roadside, opened the box: indeed an invitation. On it was written:
“Your junior Xiong Pi bows his head in greeting, to the lodgings of the venerable Elder Jinchi: again and again I have received your kindness, and my gratitude is deep as an abyss. Last night I watched the calamity of the fire and failed to come to the rescue; I trust your immortal person took no harm. I have happened on a Buddha's garment, and wish to hold a refined assembly; I have made ready wine and flowers, and beg the honor of your presence. At the appointed hour I beg you a thousand times to grace me with your visit and a talk. I shall be honored. Written two days before.”
Pilgrim saw it and roared with laughter: “That old flayed skin did not die a hair too soon: he was leagued with goblins. No wonder he lived two hundred and seventy years—no doubt that goblin taught him some little art of swallowing breath, hence his years. Old Sun remembers his looks well enough: let me change into that monk and go into the cave, and see where my kasaya is kept. If I can lay hands on it, I fetch it home, and save my pains.”
The good Great Sage pronounced the charm, changed with the wind, and indeed was the very picture of the old monk. He stowed the iron staff, stretched his stride, came to the cave mouth, and called: “Open the door!” The goblins opened, and seeing this shape ran back to report: “Great King, Elder Jinchi is come.” The monster was startled: “I only just sent my boy down with the invitation; he has not even reached the convent yet—how has he come so fast? The boy cannot have met him; it must be Sun Wukong changed into him, come to demand the kasaya. Steward, hide the Buddha's garment; do not let him see it.”
Pilgrim came in the front gate, and saw in the courtyard pines and bamboo in woven green, peach and plum vying in bloom, clusters of flowers opening, tufts of orchid breathing—a very heaven of lesser skies. On the second gate hung a couplet: “Still he hides in deep hills, free of vulgar cares; quiet he dwells in an immortal cave, joyful in simple truth.” Pilgrim thought: “This fellow too is one washed of filth and parted from the dust, a goblin who knows his fate.” Within the gate he went forward, through the third gate, all painted beams and carved rafters, bright windows and colored doors. There sat the black fellow in a black-green silk jacket, a cape of raven-and-flower gauze over it, a black horn soft kerchief on his head, black boots of muntjac hide on his feet. Seeing Pilgrim come in, he tidied gown and kerchief and came down the steps to greet him: “Old friend Jinchi, we have been strangers too long. Sit, sit.” Pilgrim greeted him with courtesy; the greetings done, they sat; they were seated, and tea came. Tea done, the goblin leaned forward: “Just now a little note was sent you, for a meeting the day after tomorrow—why does my old friend come down today?” Pilgrim said: “I was coming to offer my congratulations when, on the way, I met with your letter, and saw word of a refined assembly for the Buddha's garment; so I hurried here, wishing to see it.” The goblin laughed: “Old friend, you are out. This kasaya belongs to the Tang monk; he lodged at your house—did you never see it, that you come to me to look?” Pilgrim said: “Your poor monk had borrowed it; because the night was late I had not yet unfolded it, when the Great King took it away. Then the fire burned our hill and we lost our goods; and that disciple of the Tang monk is somewhat doughty, and we hunted high and low and could not find it. It seems the Great King's great fortune gathered it in—hence I have come specially to see.”
While they talked a goblin on mountain patrol came running to report: “Great King, ruin! The boy who carried the invitation has been beaten dead by Sun Wukong at the roadside; and he has played on it, and changed into Elder Jinchi, and come to cozen the Buddha's garment!” The monster heard, and thought: “I said, how comes the elder here today, and so fast: it is he.” He sprang up in haste, snatched his spear, and stabbed at Pilgrim. Pilgrim whipped the staff from his ear, showed his own shape, caught the spear point on the staff, leapt from the middle hall, and fought from the courtyard out past the front gate. Fright took all the courage of the goblins in the cave; old and young of the house lost their souls. This battle on the mountain top was of another kind than the first. A fine fight:
The Monkey King, bold, plays the monk; the black fellow, wily, hides the Buddha's garment. Words pass and answers come, each turn well timed; each shifts with the moment, never a slip. He would behold the kasaya, and has no way to see it; the treasure's mystery is mystery indeed. The little goblin on patrol tells of the calamity; the old goblin in his wrath shows his might. Wheeling, they fight their way out of Black Wind Cave; spear against staff they contend for right. The staff bars the long spear with a mighty ring; the spear meets the iron staff in flying light. Wukong's changes are few in the world of men; the goblin's powers are rare on earth. One would hold the Buddha's garment to grace his birthday; the other, without his kasaya, will not go home content. This bitter struggle cannot be parted—a living Buddha come down could hardly break the ring.
The two fought from the cave mouth up the mountain top, from the mountain top out into the clouds, spitting fog and blowing wind, flying sand and rolling stones, until the red sun sank west, and neither had the better. The monster said: “Sun, stay your hand. The day is late; it is no hour for fighting. Go you, go you; come at dawn tomorrow, and we will settle it, life against life.” Pilgrim cried: “My son, do not run! If you will fight, fight like a fighter—do not push it off on the lateness of the day.” And see him hammering away at head and face, smiting with the staff with a will. The black fellow turned into a gust of clear wind again and slipped back to his cave, and barred the stone door fast.
Pilgrim, without a stratagem, had to go back to the Guanyin Convent, and pressed down his cloud, crying: “Master.” Tripitaka had been watching with weary eyes; to see him before him rejoiced him; to see no kasaya in his hand dismayed him. He asked: “How is it you come again without the kasaya?” Pilgrim drew a letter from his sleeve and handed it to Tripitaka: “Master, that monster and this dead old flayed skin were friends. He sent a goblin down with this letter, asking him to his Assembly of the Buddha's Garment. Old Sun beat the goblin dead, changed into the old monk, went into the cave, and cozened a cup of tea. I asked to see the kasaya; he would not bring it out. Just as we sat, some mountain patroller let the wind out of the bag, and he fell to fighting me. We fought till this hour, neither uppermost. Seeing the day late he dodged back into his cave and barred the stone door fast. Old Sun could do nothing, and came back for the present.” Tripitaka said: “And your skill beside his?” Pilgrim said: “I am not much the harder: we fought to a draw.”
Tripitaka read the letter, then handed it to the prior: “Was your master then a goblin too?” The prior knelt in haste: “Master, my master was a man. Only, the Black King, having cultivated himself into human form, often came to the convent to discourse the sutras with my master, and taught him some art of nursing the spirit and swallowing breath; hence they called each other friends.” Pilgrim said: “These monks have no goblin taint: every one of them is round of head to prop the sky and square of foot to tread the earth, only somewhat fatter and taller than old Sun—no goblins. But look what the letter says: 'Your junior Xiong Pi.' The creature must be a black bear grown to a spirit.” Tripitaka said: “I have heard the ancients say: 'The bear and the ape are kin.' Both are beasts. How then is he a spirit?” Pilgrim laughed: “Old Sun is a beast, and has been made the Great Sage Equal to Heaven—what difference between us? Generally, of all things in the world, whoever has nine openings may practice and become an immortal.” Tripitaka said again: “You say his skill is equal to yours: how then will you win, and fetch back my kasaya?” Pilgrim said: “Never mind, never mind; I have my way.”
As they took counsel the monks set out the evening meal for master and disciples. Tripitaka had the lamps lit, and they went to the Chan hall in front to sleep. The monks huddled against wall and side, threw up huts of matting, and lay down each in his place, leaving the abbot's room behind to the priors. The night was still, and behold:
The Silver River shows its shine; the jade sky knows no dust. Stars in their thousands blaze; one sheet of water has smoothed its waves. Every voice is stilled; over a thousand hills the birds are gone. By the stream the fishing fires are out; on the pagoda the Buddha lamp burns dim. Last night the monastery rang with bell and drum; tonight one sound of weeping fills the air.
That night they lodged in the Chan hall. Tripitaka's thoughts were on the kasaya; how should he sleep sound? Tossing over, he saw the window pale, and rose calling: “Wukong, it is day; after the kasaya, quickly.” Pilgrim rolled up, and saw the monks standing in attendance with hot water ready. Pilgrim said: “You attend my master well; old Sun is off.” Tripitaka came down from the couch and caught him: “Where are you going?” Pilgrim said: “I think the whole matter lies at the Bodhisattva Guanyin's door: she has this convent here, takes the incense of the people, yet lets a black bear spirit live next door. I go to the Southern Sea to find her, and talk with her, and make her come herself and ask the goblin for the kasaya and give it back.” Tripitaka said: “This going of yours—when will you return?” Pilgrim said: “If it goes quickly, by meal-time; if slowly, by noon—and done. These monks will serve you well. Old Sun is off.”
He said he was going, and already he was gone. In a moment he was at the Southern Sea, and halted his cloud to look. Behold:
The ocean stretches far, the waters join the sky. Auspicious light canopies the universe; propitious vapor lights the hills and streams. A thousand layers of snow-wave roar against the blue vault; ten thousand folds of misty surge tumble in broad day. Water flies to the four wilds; waves roll all around. Water flying to the four wilds thunders; waves rolling all around crash like thunderbolts. Say no more of the waters—look to the middle: a treasure mountain heaped in five dim colors, red and yellow, purple and black, green and blue. Behold the true fair realm of Guanyin: look on Potalaka of the Southern Sea. A fine place: peaks climb high, tops piercing the void; within are a thousand strange flowers and a hundred auspicious herbs. Wind sways the jeweled trees; the sun shines on golden lotuses. The Guanyin hall is roofed with glaze; the Tide-Sound cave is paved with tortoise shell. In the green willow shade parrots talk; in the purple bamboo grove peacocks cry. On the grained rocks the guardians of the law stand stern; before the agate strand Moksa stands mighty.
Pilgrim could not see to the end of such strange scenery; he pressed his cloud straight down under the bamboo grove. The devas came out to meet him: “The Bodhisattva lately told the assembly of the Great Sage's turning to good, and proclaimed it far and wide. Now you guard the Tang monk—how have you leisure to come here?” Pilgrim said: “Guarding the Tang monk I met with a matter, and have come specially to see the Bodhisattva; be so good as to announce me.” The devas went and told at the cave mouth, and the Bodhisattva called him in. Pilgrim came as the law bade, bowed beneath the jeweled lotus seat. The Bodhisattva asked: “What do you come for?” Pilgrim said: “My master passed your convent on the road. You take the incense of men, and yet you let a black bear spirit live next door; and he stole my master's kasaya. Time and again we have asked it back, and he will not give it: so I come to ask it of you.” The Bodhisattva said: “What unmannerly talk is this from a monkey! If the bear spirit stole your kasaya, why come you asking it of me? It is you, you wicked monkey, so bold: you flaunted the treasure, and let little men set eyes on it; then you did violence, raised wind and fire, and burned my Cloud-Lodging Abbey below—and now you come snarling at my door.” Pilgrim, hearing her speak so, knew she knew things past and to come, and bowed in haste: “Bodhisattva, forgive your disciple his fault: it was indeed so and so. Only that monster will not give me the kasaya, and my master recites that spell of his, and old Sun cannot bear the head-ache: hence I come to trouble you. May the Bodhisattva's mercy aid me to seize the goblin, fetch the garment, and go on west.” The Bodhisattva said: “That monster has many powers, and is not a whit your lesser. Very well: for the Tang monk's sake I will go the journey with you.” Pilgrim thanked the grace and bowed again. He begged the Bodhisattva out the door, and they rode the auspicious cloud together, soon at Black Wind Mountain, and dropped the cloud and followed the road to find the cave.
As they went a Daoist came walking before them on the hillside, a glass dish in his hand, and in the dish two immortal pills, going on his way. Pilgrim ran full into him, whisked out the staff, and cracked him over the head: brain-matter spurted, blood leapt from the breast. The Bodhisattva was startled: “You monkey, still so wanton! He never stole your kasaya; he was never acquainted with you; he owed you no grudge—why beat him dead?” Pilgrim said: “Bodhisattva, you do not know him: he is the black bear spirit's friend. Yesterday he sat talking before the fragrant slope with a white-robed scholar; the day after tomorrow is the black goblin's birthday, and he has asked them to celebrate the Assembly of the Buddha's Garment. Today he comes first with his congratulations; tomorrow he comes to the assembly. So I knew him: he is surely going today to offer the goblin his birthday gift.” The Bodhisattva said: “If it is so, very well.” Pilgrim took the body up and looked: a gray wolf. And on the under side of the dish was graved writing: “Made by Master Lingxu.”
Pilgrim saw and laughed: “Luck, luck! It is profit for old Sun and pains saved for the Bodhisattva. That monster confesses without the torture; and this goblin his fellow is done for today.” The Bodhisattva said: “Wukong, what do you mean?” Pilgrim said: “Bodhisattva, your Wukong has a word for it: turn the plot upon the plotters. Will the Bodhisattva consent?” The Bodhisattva said: “Speak.” Pilgrim said: “Bodhisattva, you see in this dish two immortal pills: they shall be our introduction to the goblin. And those four characters graved behind the dish—'Made by Master Lingxu'—they shall be our thread to him. If the Bodhisattva will do as I say, I will devise the whole for you: no need of arms, no need of battle. The goblin shall be plagued this very hour, and the Buddha's garment shall appear this very hour. But if the Bodhisattva will not, then the Bodhisattva goes west and Wukong goes east; the Buddha's garment may be given for lost, and the Tang monk's quest for naught.” The Bodhisattva laughed: “You monkey with the glib tongue.” Pilgrim said: “I dare not—it is but a device.” The Bodhisattva said: “And what is your device?” Pilgrim said: “The dish is graved 'Made by Master Lingxu': no doubt the Daoist was called Lingxu. Bodhisattva, if you will do as I say, change into that Daoist; I will eat one of the pills and change into the other, somewhat the bigger. Then take this dish with the two pills and go offer the goblin his birthday gift, and let him have the bigger pill. When he has swallowed it, old Sun will ply his business within: if he will not give up the Buddha's garment, old Sun will twist him a garment of his own bowels.” The Bodhisattva could do nothing but nod and consent. Pilgrim laughed: “How is that?”
Then the Bodhisattva, with her boundless mercy and her measureless power, with her hundred-myriad transformations, matched mind to mind and mind to body, and in a blink became the fairy Lingxu:
Crane-feather cloak, an immortal's air, rustling; floating, fain to tread the void.Gray face like ancient pine and cypress; a beauty past all ages.Going, going, yet never gone; thus-thus, and of itself unique.All in the end returns to the one law: only the flesh is set between.
Pilgrim looked and said: “Wonderful, wonderful! Is it the goblin Bodhisattva, or the Bodhisattva goblin?” The Bodhisattva laughed: “Wukong: Bodhisattva or goblin, it is all one thought; in their original nature, both are nothing.” Pilgrim's heart woke at once, and he turned and became an immortal pill:
Rolling the dish-rim, never off the mark; round and bright, and never square.Three threes, and the sliding pass is joined; six sixes, and the Old Lad haggles.Potsherd-trash beside the gold flame's blaze; the Mani pearl's light in broad day.The lead without and the mercury within—not to be idly weighed or told.
Pilgrim, having become the pill, was somewhat the bigger. The Bodhisattva marked it, took the glass dish, and came straight to the goblin's cave door; and indeed:
The cliffs are deep, the glens are grim, and clouds are born upon the ridges; the cypresses are gray, the pines are green, and wind sweeps whistling through the wood. The cliffs are deep, the glens are grim—indeed a place where goblins prowl and men are few; the cypresses are gray, the pines are green—yet also a place where immortals hide and the love of the Way runs deep. The mountain has its ravines, the ravines their springs: the plash of running water is a sobbing lute, fit to wash the ears; the cliff has its deer, the wood its cranes: the hidden music of the immortals stirs the quiet hills, and gladdens the heart. This is a goblin-immortal whose lot it is to meet the Bodhi tree; a boundless vow hangs down in mercy.
The Bodhisattva looked, and rejoiced in secret: “This sinful beast has taken this mountain and cave, yet there is some share of the Way in him.” And so a mercy was already in her heart.
She came to the cave mouth, and the goblins keeping the door all knew her somewhat: “Fairy Lingxu is come!” One ran in to report, one came out to receive. The goblin was already at the gate to meet her: “Lingxu! Your immortal visit honors my thatched gate and makes it shine.” The Bodhisattva said: “Your humble Daoist ventures to offer an immortal pill, and to wish you a thousand years.” The two bowed, and then sat down, and fell to talking over yesterday's matters. The Bodhisattva made no answer, but hastened to take up the pill dish: “Great King, see my poor intent.” She marked out the bigger pill and pushed it to the goblin: “A thousand years to the Great King.” The goblin pushed a pill back and handed it to her: “And may Lingxu share the wish.” The courtesies done, the goblin was about to swallow—and the pill rolled straight down his throat. He showed his true form and squared himself for battle; then the goblin rolled on the ground. The Bodhisattva showed her true shape, took the Buddha's garment from the goblin; and Pilgrim was already out through his nostrils. The Bodhisattva, fearing the goblin's violence, tossed a fillet on his head. The goblin sprang up, snatched his spear to stab; but Pilgrim and the Bodhisattva were already aloft, and pronounced the true words. The monster's head panged again; he dropped the spear and rolled about the ground. In mid-air the Handsome Monkey King laughed himself over; on the level ground the Black Bear goblin rolled himself sore.
The Bodhisattva said: “Sinful beast—will you take refuge now?” The goblin cried with all his mouth: “I wish to take refuge; only spare my life.” Pilgrim, fearing loss of time, would have struck at once. The Bodhisattva hastily stopped him: “Do not take his life; I have a use for him.” Pilgrim said: “Such a monster, and not beaten dead—where will you use him?” The Bodhisattva said: “Behind my Potalaka there is none to keep watch; I will take him to be the god who guards my mountain.” Pilgrim laughed: “Truly a merciful lord who saves from suffering, and not a soul the worse. If old Sun had such a spell, I would recite it a thousand times over: there would be a fine pack of black bears settled with at once.” Now the goblin had come to himself a good while, and finding the pain past bearing, could only kneel on the ground and beg: “Spare my life, and I will take the right fruition.” The Bodhisattva came down in her auspicious light, laid her hand on his crown and gave him the precepts, and bade him take up the long spear and attend at her side. And so the black bear's boundless wild ambition was settled that day, and his endless stubbornness gathered in that hour.
The Bodhisattva charged him: “Wukong, go back, and serve the Tang monk well; and slacken no more, and breed no more mischief.” Pilgrim said: “Deeply I thank the Bodhisattva for coming so far; your disciple should see you home.” The Bodhisattva said: “No need to see me.” Then Pilgrim bore the kasaya in his hands, knocked his head, and parted; and the Bodhisattva took the bear and went straight back over the sea. There is a poem to prove it. The poem says:
Auspicious light, soft and thick, gathers about the golden image; ten thousand beams, in bright confusion, are past all praise.She pities all the world, and bends in mercy; she surveys the whole dharma world, and golden lotuses appear.Now she came for the sake of the preaching of the scriptures; she went away without one spot or stain.The goblin subdued, made true, she turns again to the great sea; the gate of the void has won its brocade kasaya.
But what befell afterward—listen to the next chapter to find out.
Chapter 18
Traditional Chinese
第十八回 觀音院唐僧脫難 高老莊大聖除魔
行者辭了菩薩，按落雲頭，將袈裟掛在香柟樹上，掣出棒來，打入黑風洞裡，那洞裡那得一個小妖。原來是他見菩薩出現，降得那老怪就地打滾，急急都散走了。行者一發行兇，將他那幾層門上都積了乾柴，前前後後，一齊發火，把個黑風洞燒做個紅風洞，卻拿了袈裟，駕祥光，轉回直北。
話說那三藏望行者急忙不來，心甚疑惑：不知是請菩薩不至，不知是行者託故而逃。正在那胡猜亂想之中，只見半空中彩霧燦燦，行者忽墜階前跪道：「師父，袈裟來了。」三藏大喜。眾僧亦無不歡悅道：「好了，好了，我等性命今日方才得全了。」三藏接了袈裟道：「悟空，你早間去時，原約到飯罷晌午，如何此時日西方回？」行者將那請菩薩施變化降妖的事情，備陳了一遍。三藏聞言，遂設香案，朝南禮拜罷，道：「徒弟啊，既然有了佛衣，可快收拾包裹去也。」行者道：「莫忙，莫忙。今日將晚，不是走路的時候，且待明日早行。」眾僧們一齊跪下道：「孫老爺說得是。一則天晚，二來我等有些願心兒，今幸平安，有了寶貝，待我還了願，請老爺散了福，明早再送西行。」行者道：「正是，正是。」你看那些和尚都傾囊倒底，把那火裡搶出的餘資，各出所有，整頓了些齋供，燒了些平安無事的紙，念了幾卷消災解厄的經。當晚事畢。
次早，方刷扮了馬匹，包裹了行囊出門，眾僧遠送方回。行者引路而去，正是那春融時節，但見那：
草襯玉驄蹄跡軟，柳搖金線露華新。桃杏滿林爭豔麗，薜蘿遶徑放精神。沙堤日暖鴛鴦睡，山澗花香蛺蝶馴。這般秋去冬殘春過半，不知何年行滿得真文。
師徒們行了五七日荒路，忽一日天色將晚，遠遠的望見一村人家。三藏道：「悟空，你看那壁廂有座山莊相近，我們去告宿一宵，明日再行何如？」行者道：「且等老孫去看看吉凶，再作區處。」那師父挽住絲韁，這行者定睛觀看，真個是：
竹籬密密，茅屋重重。參天野樹迎門，曲水溪橋映戶。道傍楊柳綠依依，園內花開香馥馥。此時那夕照沉西，處處山林喧鳥雀；晚煙出爨，條條道徑轉牛羊。又見那食飽雞豚眠屋角，醉酣鄰叟唱歌來。
行者看罷道：「師父請行，定是一村好人家，正可借宿。」那長老催動白馬，早到街衢之口。又見一個少年，頭裹綿布，身穿藍襖，持傘背包，斂褌劄褲，腳踏著一雙三耳草鞋，雄糾糾的，出街忙走。行者順手一把扯住道：「那裡去？我問你一個信兒：此間是甚麼地方？」那個人只管苦掙，口裡嚷道：「我莊上沒人，只是我好問信？」行者陪著笑道：「施主莫惱。『與人方便，自己方便。』你就與我說說地名何害？我也可解得你的煩惱。」那人掙不脫手，氣得亂跳道：「蹭蹬，蹭蹬。家長的屈氣受不了，又撞著這個光頭，受他的清氣。」行者道：「你有本事，劈開我的手，你便就去了也罷。」那人左扭右扭，那裡扭得動，卻似一把鐵鈐拑住一般。氣得他丟了包袱，撇了傘，兩隻手雨點似來抓行者。行者把一隻手扶著行李，一隻手抵住那人，憑他怎麼支吾，只是不能抓著。行者愈加不放，急得爆燥如雷。三藏道：「悟空，那裡不有人來了？你再問那人就是，只管扯住他怎的？放他去罷。」行者笑道：「師父不知，若是問了別人沒趣，須是問他，才有買賣。」那人被行者扯住不放，只得說出道：「此處乃是烏斯藏國界之地，喚做高老莊。一莊人家有大半姓高，故此喚做高老莊。你放了我去罷。」行者又道：「你這樣行裝，不是個走近路的。你實與我說，你要往那裡去，端的所幹何事，我才放你。」
這人無奈，只得以實情告訴道：「我是高太公的家人，名叫高才。我那太公有個老女兒，年方二十歲，更不曾配人。三年前被一個妖精占了，那妖整做了這三年女婿。我太公不悅，說道：『女兒招了妖精，不是長法：一則敗壞家門，二則沒個親家來往。』一向要退這妖精。那妖精那裡肯退，轉把女兒關在他後宅，將有半年，再不放出與家內人相見。我太公與了我幾兩銀子，教我尋訪法師，拿那妖怪。我這些時不曾住腳，前前後後，請了有三四個人，都是不濟的和尚，膿包的道士，降不得那妖精 。剛才罵了我一場，說我不會幹事。又與了我五錢銀子做盤纏，教我再去請好法師降他。不期撞著你這個紇刺星扯住，誤了我走路，故此裡外受氣，我無奈，才與你叫喊。不想你又有些拿法，我掙不過你，所以說此實情。你放我走罷。」行者道：「你的造化，我有營生，這才是湊四合六的勾當。你也不須遠行，莫要花費了銀子。我們不是那不濟的和尚，膿包的道士，其實有些手段，慣會拿妖。這正是：『一來照顧郎中，二來又醫得眼好。』煩你回去上覆你那家主，說我們是東土駕下差來的御弟聖僧，往西天拜佛求經者，善能降妖縛怪。」高才道：「你莫誤了我。我是一肚子氣的人，你錯哄了我，沒甚手段，拿不住那妖精，卻不又帶累我來受氣？」行者道：「管教不誤了你，你引我到你家門首去來。」那人也無計奈何，真個提著包袱，拿了傘，轉步回身，領他師徒到於門首道：「二位長老，你且在馬臺上略坐坐，等我進去報主人知道。」行者才放了手，落擔牽馬，師徒們坐立門傍等候。
那高才入了大門，徑往中堂上走，可可的撞見高太公。太公罵道：「你那個蠻皮畜生！怎麼不去尋人，又回來做甚？」高才放下包、傘道：「上告主人公得知：小人才行出街口，忽撞見兩個和尚：一個騎馬，一個挑擔。他扯住我不放，問我那裡去。我再三不曾與他說及，他纏得沒奈何，不得脫手，遂將主人公的事情，一一說與他知。他卻十分歡喜，要與我們拿那妖怪哩。」高老道：「是那裡來的？」高才道：「他說是東土駕下差來的御弟聖僧，前往西天拜佛求經的。」太公道：「既是遠來的和尚，怕不真有些手段。他如今在那裡 ？」高才道：「現在門外等候。」
那太公即忙換了衣服，與高才出來迎接，叫聲：「長老。」三藏聽見，急轉身，早已到了面前。那老者戴一頂烏綾巾，穿一領蔥白蜀錦衣，踏一雙糙米皮的犢子靴，繫一條黑綠絛子，出來笑語相迎，便叫：「二位長老，作揖了。」三藏還了禮，行者站著不動。那老者見他相貌兇醜，便就不敢與他作揖。行者道：「怎麼不唱老孫喏？」那老兒有幾分害怕，叫高才道：「你這小廝卻不弄殺我也？家裡現有一個醜頭怪腦的女婿打發不開，怎麼又引這個雷公來害我？」行者道：「老高，你空長了許大年紀，還不省事。若專以相貌取人，乾淨錯了。我老孫醜自醜，卻有些本事。替你家擒得妖精，捉得鬼魅，拿住你那女婿，還了你女兒，便是好事，何必諄諄以相貌為言？」太公見說，戰兢兢的，只得強打精神，叫聲：「請進。」這行者見請，才牽了白馬，教高才挑著行李，與三藏進去。他也不管好歹，就把馬拴在敞廳柱上，扯過一張退光漆交椅，叫師父坐下。他又扯過一張椅子，坐在傍邊。那高老道：「這個小長老，倒也家懷。」行者道：「你若肯留我住得半年，還家懷哩。」
坐定，高老問道：「適間小价說，二位長老是東土來的？」三藏道：「便是。貧僧奉朝命往西天拜佛求經，因過寶莊，特借一宿，明日早行。」高老道：「二位原是借宿的，怎麼說會拿怪？」行者道：「因是借宿，順便拿幾個妖怪兒耍耍的。動問府上有多少妖怪？」高老道：「天哪！還吃得有多少哩，只這一個妖怪女婿，已被他磨慌了。」行者道：「你把那妖怪的始末，有多大手段，從頭兒說說我聽，我好替你拿他。」高老道：「我們這莊上，自古至今，也不曉得有甚麼鬼祟魍魎，邪魔作耗。只是老拙不幸，不曾有子，止生三個女兒：大的喚名香蘭，第二的名玉蘭，第三的名翠蘭。那兩個從小兒配與本莊人家。止有小的個要招個女婿，指望他與我同家過活，做個養老女婿，撐門抵戶，做活當差。不期三年前，有一個漢子，模樣兒倒也精緻。他說是福陵山上人家，姓豬，上無父母，下無兄弟，願與人家做個女婿。我老拙見是這般一個無根無絆的人，就招了他。一進門時，倒也勤謹：耕田耙地，不用牛具；收割田禾，不用刀杖；昏去明來，其實也好。只是一件，有些會變嘴臉。」行者道：「怎麼樣變？」高老道：「初來時是一條黑胖漢，後來就變做一個長嘴大耳朵的獃子，腦後又有一溜鬃毛，身體粗糙怕人，頭臉就像個豬的模樣。食腸卻又甚大：一頓要吃三五斗米飯，早間點心也得百十個燒餅才夠。喜得還吃齋素；若再吃葷酒，便是老拙這些家業田產之類，不上半年，就吃個罄淨。」三藏道：「只因他做得，所以吃得。」高老道：「吃還是件小事。他如今又會弄風，雲來霧去，走石飛砂，諕得我一家並左鄰右舍，俱不得安生。又把那翠蘭小女關在後宅子裡，一發半年也不曾見面，更不知死活如何。因此知他是個妖怪，要請個法師與他去退去退。」
行者道：「這個何難？老兒你管放心，今夜管情與你拿住，教他寫了退親文書，還你女兒如何？」高老大喜道：「我為招了他不打緊，壞了我多少清名，疏了我多少親眷。但得拿住他，要甚麼文書？就煩與我除了根罷。」行者道：「容易，容易。入夜之時，就見好歹。」
老兒十分歡喜，才教展抹桌椅，擺列齋供。齋罷將晚，老兒問道：「要甚兵器？要多少人隨？趁早好備。」行者道：「兵器我自有。」老兒道：「二位只是那根錫杖， 錫杖怎麼打得那個妖精？」行者隨於耳內取出一個繡花針來，捻在手中，迎風幌了一幌，就是碗來粗細的一根金箍鐵棒，對著高老道：「你看這條棍子，比你家兵器如何？可打得這怪否？」高老又道：「既有兵器，可要人跟？」行者道：「我不用人，只是要幾個年高有德的老兒，陪我師父清坐閑敘，我好撇他而去。等我把那妖精拿來，對眾取供，替你除了根罷。」那老兒即喚家僮，請了幾個親故朋友。一時都到，相見已畢，行者道：「師父， 你放心穩坐，老孫去也。」
你看他揝著鐵棒，扯著高老道：「你引我去後宅子裡妖精的住處看看。」高老遂引他到後宅門首。行者道：「你去取鑰匙來。」高老道：「你且看看，若是用得鑰匙，卻不請你了。」行者笑道：「你那老兒年紀雖大，卻不識耍。我把這話兒哄你一哄，你就當真。」走上前，摸了一摸，原來是銅汁灌的鎖子。狠得他將金箍棒一搗，搗開門扇，裡面卻黑洞洞的。行者道：「老高，你去叫你女兒一聲，看他可在裡面？」那老兒硬著膽叫道：「三姐姐！」那女兒認得是他父親的聲音，才少氣無力的應了一聲道：「爹爹，我在這裡哩。」行者閃金睛，向黑影裡仔細看時，你道他怎生模樣？但見那：
雲鬢亂堆無掠，玉容未洗塵淄。一片蘭心依舊，十分嬌態傾頹。櫻唇全無氣血，腰肢屈屈偎偎。愁蹙蹙，蛾眉淡；瘦怯怯，語聲低。
他走來看見高老，一把扯住，抱頭大哭。行者道：「且莫哭，且莫哭。我問你，妖怪往那裡去了？」女子道：「不知往那裡去。這些時，天明就去，入夜方來。雲雲霧霧，往回不知何所。因是曉得父親要祛退他，他也常常防備，故此昏來朝去。」行者道：「不消說了。老兒，你帶令愛往前邊宅裡，慢慢的敘闊，讓老孫在此等他。他若不來，你卻莫怪；他若來了，定與你剪草除根。」那老高歡歡喜喜的把女兒帶將前去。
行者卻弄神通，搖身一變，變得就如那女子一般，獨自個坐在房裡等 那妖精。不多時，一陣風來，真個是走石飛砂。好風：
起初時微微蕩蕩，向後來渺渺茫茫。微微蕩蕩乾坤大，渺渺茫茫無阻礙。凋花折柳勝揌麻，倒樹摧林如拔菜。翻江攪海鬼神愁，裂石崩山天地怪。啣花糜鹿失來蹤，摘果猿猴迷在外。七層鐵塔侵佛頭，八面幢幡傷寶蓋。金梁玉柱起根搖，房上瓦飛如燕塊。舉棹梢公許願心，開船忙把豬羊賽。當坊土地棄祠堂，四海龍王朝上拜。海邊撞損夜叉船，長城刮倒半邊塞。
那陣狂風過處，只見半空裡來了一個妖精，果然生得醜陋：黑臉短毛，長喙大耳；穿一領青不青、藍不藍的梭布直裰，繫一條花布手巾。行者暗笑道：「原來是這個買賣。」好行者，卻不迎他，也不問他，且睡在床上推病，口裡哼哼嘖嘖的不絕。那怪不識真假，走進房，一把摟住，就要親嘴。行者暗笑道：「真個要來弄老孫哩。」即使個拿法，托著那怪的長嘴，叫做個小跌。漫頭一抖，撲的摜下床來。那怪爬起來，扶著床邊道：「姐姐，你怎麼今日有些怪我？想是我來得遲了？」行者道：「不怪，不怪。」那妖道：「既不怪我，怎麼就丟我這一跌？」行者道：「你怎麼就這等樣小家子，就摟我親嘴？我因今日有些不自在；若每常好時，便起來開門等你了。你可脫了衣服睡是。」那怪不解其意，真個就去脫衣。行者跳起來，坐在淨桶上。那怪依舊復來床上摸一把，摸不著人，叫道：「姐姐，你往那裡去了？請脫衣服睡罷。」行者道：「你先睡，等我出個恭來。」那怪果先解衣上床。
行者忽然嘆口氣，道聲：「造化低了。」那怪道：「你惱怎的？造化怎麼得低的？我得到了你家，雖是吃了些茶飯，卻也不曾白吃你的：我也曾替你家掃地通溝、搬磚運瓦、築土打牆、耕田耙地、種麥插秧、創家立業。如今你身上穿的錦，戴的金，四時有花果享用，八節有蔬菜烹煎，你還有那些兒不趁心處，這般短嘆長吁，說甚麼造化低了？」行者道：「不是這等說。今日我的父母隔著牆，丟磚料瓦的，甚是打我罵我哩。」那怪道：「他打罵你怎的？」行者道：「他說我和你做了夫妻，你是他門下一個女婿，全沒些兒禮體。這樣個醜嘴臉的人，又會不得姨夫，又見不得親戚，又不知你雲來霧去，端的是那裡人家，姓甚名誰，敗壞他清德，玷辱他門風，故此這般打罵，所以煩惱。」那怪道：「我雖是有些兒醜陋，若要俊，卻也不難。我一來時，曾與他講過，他願意方才招我。今日怎麼又說起這話？我家住在福陵山雲棧洞。我以相貌為姓，故姓豬，官名叫做豬剛鬣。他若再來問你，你就以此話與他說便了。」
行者暗喜道：「那怪卻也老實，不用動刑，就供得這等明白。既有了地方、姓名，不管怎的也拿住他。」行者道：「他要請法師來拿你哩。」那怪笑道：「睡著，睡著，莫睬他。我有天罡數的變化，九齒的釘鈀，怕甚麼法師、和尚、道士？就是你老子有虔心，請下九天蕩魔祖師下界，我也曾與他做過相識，他也不敢怎的我。」行者道：「他說請一個五百年前大鬧天宮姓孫的齊天大聖，要來拿你哩。」那怪聞得這個名頭，就有三分害怕道：「既是這等說，我去了罷，兩口子做不成了。」行者道：「你怎的就 去？」那怪道：「你不知道，那鬧天宮的弼馬溫有些本事，只恐我弄他不過，低了名頭，不像模樣。」
說罷，套上衣服，開了門，往外就走。被行者一把扯住，將自己臉上抹了一抹，現出原身，喝道：「好妖怪，那裡走！你擡頭看看我是那個？」那怪轉過眼來，看見行者咨牙徠嘴，火眼金睛，磕頭毛臉，就是個活雷公相似。慌得他手麻腳軟，劃剌的一聲，掙破了衣服，化狂風脫身而去。行者急上前，掣鐵棒，望風打了一下。那怪化萬道火光，徑轉本山而去。行者駕雲，隨後趕來，叫聲：「那裡走！你若上天，我就趕到斗牛宮；你若入地，我就追至枉死獄。」
咦！畢竟不知這一去趕至何方，有何勝敗，且聽下回分解。
English
At the Guanyin Convent the Tang monk Escapes His Trouble; at Gao Old Village the Great Sage Clears Away the Demon
Pilgrim took leave of the Bodhisattva, pressed down his cloud, hung the kasaya on a fragrant nan tree, drew out his staff, and beat his way into Black Wind Cave—where was there one goblin to be found? It seems that, seeing the Bodhisattva appear and the old monster rolling on the ground in subjection, they had all scattered and fled in haste. Pilgrim went further in his violence: he piled dry wood on every one of the doors, layer upon layer, set it all alight at once, front and back, and burned Black Wind Cave into a Red Wind Cave; then he took up the kasaya, rode the auspicious light, and turned back due north.
The tale goes: Tripitaka, watching for Pilgrim and seeing him not come, was full of doubt: was it that the Bodhisattva would not come at his asking, or that Pilgrim had found an excuse and fled? In the midst of such wild guessing he saw colored mist glittering in mid-air, and Pilgrim suddenly dropped before the steps and knelt: “Master, here is the kasaya.” Tripitaka rejoiced greatly; the monks too rejoiced, every one: “Good, good! Today at last our lives are spared.” Tripitaka took the kasaya: “Wukong, when you went this morning it was by meal-time, by noon at the latest—why do you come back only now, the sun past west?” Pilgrim told the whole story of begging the Bodhisattva and of her changes and the subduing of the goblin. Tripitaka heard, set up an incense table, bowed toward the south, and when the bows were done said: “Disciple, now that the Buddha's garment is here, let us pack quickly and be off.” Pilgrim said: “No hurry, no hurry. The day is nearly spent; it is no hour for travel. Wait till tomorrow morning and go.” The monks knelt together: “Master Sun says well. First, the day is late; second, we have some vows of our own. Now, by this peace, and the treasure restored, let us pay our vows and beg the masters to share our thanks, and send you west tomorrow morning.” Pilgrim said: “Just so, just so.” See those monks: they emptied purse and pocket, brought out all they had snatched from the fire, each giving of his store, and made ready a vegetarian offering, burned paper for peace and freedom from harm, and recited several scrolls of the sutra that averts calamity and looses distress. That night the work was done.
Early next day they groomed the horse, packed the bags, and went out the gate, the monks seeing them far before turning back. Pilgrim led the way; it was the season of melting spring, and behold:
Grass cushions the jade-gray horse's soft-printed hooves; willows sway their golden threads in fresh-lit dew.Peach and apricot fill the wood, vying in loveliness; vine and cypress wreath the path and breathe their spirit.On the sandy dike in the warm sun the mandarin ducks sleep; in the mountain ravine the flowers' scent, and butterflies grown tame.So autumn gone, winter spent, spring half over—and who knows in what year the journey ends and the true texts are won?
Master and disciples went five or seven days of lonely road, when one day, the sky darkening, they saw far off a village of households. Tripitaka said: “Wukong, there is a mountain farm hard by. Suppose we beg a night's lodging and go on tomorrow?” Pilgrim said: “Let old Sun look at the luck of it first, and then we shall settle.” The master reined in; the disciple fixed his eyes, and truly:
Wattle fences thick and close; thatched roofs, range upon range. Wild trees meet the gate, reaching the sky; a bending stream and footbridge mirror the doors. Willows by the road, green and swaying; flowers in the garden, fragrant and thick. Now the sunset sank west, and every wood and hill rang with birds; supper smoke rose from the hearths, and down every path the oxen and sheep came home. And there: fowls and pigs, gorged, slept in the house corners; and an old neighbor, mellow with drink, came along singing.
Pilgrim looked and said: “Go on, master; a fine household, fit to lodge in.” The elder whipped up the white horse, and they were soon at the mouth of the lane. They saw a young fellow with a cotton kerchief on his head and a blue jacket on his body, an umbrella in hand and a pack on his back, trousers tucked, a pair of three-lugged straw sandals on his feet, striding out up the street in a hurry. Pilgrim seized him with one hand: “Where away? Answer me a question: what place is this?” The fellow only struggled hard, shouting: “There is no one at our farm but me—is it me you must question?” Pilgrim said smiling: “Donor, do not be vexed. 'Convenience to others is convenience to yourself.' What harm to tell me the place's name? It may ease your troubles too.” The man could not free his arm, and hopped with rage: “Bad luck, bad luck! The master's sullen temper I can bear; now I run into this bald-pate and must stomach his ill humor.” Pilgrim said: “If you are able, split my grip, and you may go.” The man twisted left, twisted right—twist as he would, it was as if clamped in iron. In his rage he dropped his pack, let go the umbrella, and flew at Pilgrim with both hands like falling raindrops. Pilgrim held the luggage with one hand and fended the man off with the other; struggle as he might, he could not reach him. The more he struggled the tighter Pilgrim held, till the man burst out in fury like thunder. Tripitaka said: “Wukong, is there not someone else you might ask? Why keep hold of this man? Let him go.” Pilgrim laughed: “Master, you do not know: to ask another is to ask in vain; this is the one to ask—there is trade in him.” Held fast, the man could only say: “This place is in the bounds of the country of Wusizang, and is called Gao Old Village. More than half the households of the village are surnamed Gao; hence Gao Old Village. Let me go.” Pilgrim said again: “In such traveling gear you are no near-road traveler. Tell me truly: where are you bound, and on what business? Then I will let you go.”
The man could do nothing but tell the truth: “I am a servant of Squire Gao; my name is Gao Cai. My squire has a grown daughter, just twenty, never yet matched. Three years ago a goblin took her, and for three whole years that goblin has played the son-in-law. My squire is displeased, and says: 'To have given our daughter to a goblin is no way to go on: it shames the family gate, and there is no kin to visit us.' He has long wanted rid of the goblin. The goblin would not be rid; instead he shut our daughter in his own back rooms these half years past, never letting her out to see her family. My squire gave me a few taels of silver and told me to look for a priest of the law to take the goblin. I have not rested my feet these many days; time after time I have hired three or four men—good-for-nothing monks, milksop Daoists—none that could subdue the goblin. Just now he rated me soundly, saying I did not know my business; then gave me five mace of silver for expenses and told me to go find a proper priest to subdue it. And on the way I run into you, this baleful star of a fellow, held fast, my journey delayed; so I am squeezed between sullen tempers, and that is why I shouted at you. I did not think you had your own grip too strong for me, so I have told you the truth. Let me go.” Pilgrim said: “Your luck is come, and here is my trade: a bargain of four and six made whole. You need not travel far, nor spend your silver. We are no good-for-nothing monks, no milksop Daoists; we truly have our arts and are used to taking goblins. As the saying goes: 'One stroke serves the doctor, and two the eye it heals.' Go back and tell your master we are the sagely monk, royal brother, sent under seal from the Land of the East, bound for the Western Heaven to bow before Buddha and fetch the scriptures, and well able to subdue demons and bind goblins.” Gao Cai said: “Do not fail me. I am a man full of sullen wrongs; if you cozen me amiss, and have no arts, and cannot take the goblin, do I not bear the anger again?” Pilgrim said: “You shall not be failed. Lead me to your master's gate.” The man, without any remedy, truly took up his pack and umbrella, turned about, led master and disciples to the gate, and said: “Two elders, sit a moment on the mounting-block, while I go in and tell my master.” Pilgrim let go, set down the load, led the horse, and master and disciples waited by the gate.
Gao Cai went in the great gate and straight up the middle hall, and ran plump upon Squire Gao. The squire rated him: “You thick-skinned brute! Why are you not out seeking a man, back here again?” Gao Cai set down pack and umbrella: “May it please my master: I had but passed the mouth of the lane when I ran upon two monks—one riding, one carrying the load. He seized me and would not let go, asking where I went. I put him off again and again; he worried me so that I could not get free, and so I told him my master's whole business. And he was overjoyed, and would take the goblin for us.” The old man said: “From where do they come?” Gao Cai said: “He says they are the sagely monk, royal brother, sent under seal from the Land of the East, going to the Western Heaven to bow before Buddha and fetch the scriptures.” The squire said: “Monks come so far may well have real powers. Where are they now?” Gao Cai said: “Waiting outside the gate.”
The squire changed his clothes at once and came out with Gao Cai to meet them, crying: “Elders!” Tripitaka heard and turned quickly; he was already before him. The old man wore a black silk kerchief, a shallot-white Shu brocade gown, a pair of boots of coarse leather, and a black-green cord at his waist, and came out greeting them smiling: “Two elders, my salutations.” Tripitaka returned the bow; Pilgrim stood unmoving. The old man, seeing his fierce ugly face, dared not salute him. Pilgrim said: “Why not bow to old Sun?” The old man, somewhat afraid, called Gao Cai: “You rascal, would you be the death of me? We have one goblin-headed son-in-law in the house already that we cannot be rid of—and now you bring this thunder god to plague me?” Pilgrim said: “Old Gao, for all your great age you do not understand. To judge men by their looks is clean wrong. Ugly old Sun may be, but he has his arts. Let him take the goblin for your house, and catch your sprites, seize your son-in-law, and give you back your daughter—that is good work. Why be forever dinning about looks?” The squire heard, trembling; he could only screw up his spirits and call: “Come in, then.” At the invitation Pilgrim led in the white horse, had Gao Cai carry the load, and went in with Tripitaka. He cared neither for fit nor place: he tethered the horse to a pillar of the open hall, dragged up a chair of polished lacquer for the master to sit in, and pulled another chair and sat beside him. The old man said: “This young elder is quite at home.” Pilgrim said: “If you will keep me half a year, I shall be quite at home.”
When they had sat, the old man asked: “Just now the boy said you two elders come from the Land of the East?” Tripitaka said: “We do. Your poor monk goes by the court's command to the Western Heaven to bow before Buddha and fetch the scriptures; passing your honored farm, I begged a night's lodging, and go on early tomorrow.” The old man said: “You two came only to lodge—how is it you talk of taking goblins?” Pilgrim said: “Lodging being the business, we take a goblin or two by the way, for fun. How many goblins has your house?” The old man said: “Heavens! How many should we have? The one goblin son-in-law has worried us out of our senses.” Pilgrim said: “Tell me the whole of the goblin's story from the beginning—what powers he has—and I will take him for you.” The old man said: “In this village of ours, from of old to now, we have never known ghost or goblin, demon or sprite, to do mischief. Only I, unhappy man, have had no son, only three daughters. The eldest is called Xianglan; the second Yulan; the third Cuilan. The two elder were matched in childhood with households of the village. Only the youngest was to have a husband brought in, one to live in our house with me, a son-in-law for my old age, to prop the gate and hold the door, to work and serve. But three years ago there came a man, well-favored enough to look at, who said he was of the households of Mount Fuling, surname Zhu, without father or mother above, without brother or sister below, willing to be a son-in-law in any house. I, seeing him a man without root or tie, took him in. When he first entered the door he was diligent enough: he plowed and harrowed without ox or gear; he reaped the harvest without sickle or flail; off in the dark and back at dawn—truly well enough. Only one thing: he has a way of changing his face.” Pilgrim said: “How does he change?” The old man said: “At first he was a black fat fellow; later he turned into a long-mouthed, big-eared lout, with a ridge of bristles down the back of his neck, a body coarse and fearsome, head and face just like a pig. And his belly is great: at a meal he wants three or five pecks of rice, and at breakfast a hundred or more bakes are not enough. Happily he eats vegetables; if he took to flesh and wine, all my estate and acres would not last him half a year.” Tripitaka said: “It is because he works that he eats.” The old man said: “Eating is a small thing. Now he raises winds too, comes in cloud and goes in mist, hurls stones and scatters sand, till my household and the neighbors round are past all quiet. And he has shut my youngest, Cuilan, in the back rooms; for half a year I have not seen her, and know not if she lives. So we know he is a goblin, and would hire a priest to drive him out.”
Pilgrim said: “What difficulty is in that? Old man, set your mind at rest: tonight I will take him, and make him write a paper dissolving the match, and give you back your daughter—how would that be?” The old man rejoiced: “That I took him in is a small matter; he has spoiled my good name and estranged my kin. Take him, and what need of papers? Only be pleased to root him out entirely.” Pilgrim said: “Easy, easy. When night comes, you shall see.”
The old man rejoiced mightily, and had tables and chairs set out and the meal laid. The meal done and evening near, the old man asked: “What weapons do you want? How many men to follow? There is time to make ready.” Pilgrim said: “Weapons I have of my own.” The old man said: “You two have but that tin staff—how would a tin staff beat that goblin?” Pilgrim drew from his ear an embroidery needle, rolled it in his fingers, waved it at the wind—and it was an iron staff of the gold bands as thick as a bowl. He showed the old man: “Look at this staff. How does it compare with your household weapons? Will it do for that goblin?” The old man said: “Having weapons, do you want men to follow you?” Pilgrim said: “I want no men. Only let a few aged and worthy old gentlemen sit at ease with my master and gossip, and I can leave him and go. When I have brought the goblin back, I will take his confession before you all, and root him out for you.” The old man called his servants and invited a few kinsmen and friends; they all came in a moment, greetings done, and Pilgrim said: “Master, sit at ease; old Sun is off.”
See him: staff gripped, he pulled the old man: “Lead me to the goblin's quarters in the back, and let me look.” The old man led him to the door of the back rooms. Pilgrim said: “Go fetch the key.” The old man said: “Look first; if a key were any use, would we have sent for you?” Pilgrim laughed: “Old man, for all your years you do not know play. I was fooling you, and you took it for earnest.” He stepped up, felt the door: the lock was poured of molten bronze. In his wrath he rammed it with the gold-banded staff and burst the door open; within it was black dark. Pilgrim said: “Old Gao, call your daughter, and see whether she is within.” The old man, hardening his heart, called: “Third sister!” The daughter knew her father's voice, and answered faint and feeble: “Father, I am here.” Pilgrim flashed his golden eyes into the dark and looked closely—and how do you suppose she looked? Behold:
Cloud-temple tresses tumbled, uncombed; jade face unwashed, stained with dust.The one heart of orchid still the same; all her tender grace bowed down.Cherry lips without blood or color; waist bent and drooping.Brows of the moth knitted with sorrow, and pale; voice faint and low with wasting.
She came out, saw the old man, seized him, and wept upon his shoulder. Pilgrim said: “Do not weep yet, do not weep. Tell me: where has the goblin gone?” The girl said: “I do not know where. All this while, off at daybreak and back at nightfall, in cloud and fog, no telling where he goes or comes. Because he knows my father would drive him out, he is always on his guard; hence off at dawn and back at dusk.” Pilgrim said: “Say no more. Old man, take your daughter to the house in front and talk over old times at leisure, and let old Sun wait for him here. If he does not come, blame me not; if he comes, I will cut the grass and tear the root for you.” The old man, glad and gleeful, led his daughter away before him.
Pilgrim played his power, shook his body, and changed into the very likeness of the girl, and sat alone in the room waiting for the goblin. Before long a wind came—truly hurling stones and flying sand. A wind, this:
At first it sways soft and light; then after it dims far and vast.Soft and light, it makes heaven and earth great; far and vast, nothing stands in its way.It strips the flowers and snaps the willows easier than pulling hemp; it fells trees and crushes woods like pulling greens.It overturns rivers and churns seas, and gods and spirits grieve; it splits rocks and crashes mountains, and heaven and earth cry out.The flower-bearing deer loses its track; the fruit-picking gibbon wanders lost.The seven-storied iron tower bows the Buddha's head; the eight-sided streamers wound the jeweled canopy.Golden beams and jade pillars rock from the root; roof tiles fly like swallows on the wing.The boatman at the oar makes his vow; the boat puts off, and pigs and sheep are promised in sacrifice.The earth god of the place quits his shrine; the Dragon Kings of the four seas bow toward the court.On the strand it staves in the yaksha's boat; on the Great Wall it scrapes away half a frontier town.
When that wild wind had passed, out of mid-air came a goblin, ugly indeed to see: black face, short bristles, long snout, great ears; a jacket of plain weave neither black nor blue, and a flowered cotton kerchief at his waist. Pilgrim chuckled in secret: “So this is the trade.” The good Pilgrim neither met him nor spoke to him, but lay on the bed feigning sickness, groaning and sighing without pause. The goblin, knowing no true from false, walked into the room, took her in his arms, and made to kiss her. Pilgrim chuckled in secret: “Truly come to try old Sun, is he?” He played his hold, propped up the goblin's long snout—what is called a little trip—shook him head over heels, and flopped him off the bed. The goblin scrambled up, held by the bedstead: “Sister, why are you so strange with me today? I fear I came too late?” Pilgrim said: “Not strange, not strange.” The goblin said: “If not strange, why throw me such a fall?” Pilgrim said: “Why so small of soul, that you must embrace and kiss at once? I am a little out of sorts today; when I am well as always, I get up and open the door and wait for you. You may undress and sleep.” The goblin, not catching the drift, truly began to undress. Pilgrim sprang up and sat on the night stool. The goblin came back to the bed and groped for her, found no one, and called: “Sister, where have you gone? Undress and sleep.” Pilgrim said: “You sleep first; I must go to the privy.” The goblin truly undressed and got into bed.
Suddenly Pilgrim sighed and said: “My luck is out.” The goblin said: “What vexes you? How is your luck out? Since I came to your house, though I have eaten your tea and rice, I have not eaten them for nothing: I have swept your floors and cleared your ditches, carried bricks and borne tiles, built up earth and raised walls, plowed and harrowed, sown wheat and set out rice seedlings, made the family and founded the estate. Now you wear silk and wear gold, have flowers and fruit to enjoy in their seasons and dressed vegetables at the eight festivals: what more would you have, that you sigh long and short, and talk of luck out?” Pilgrim said: “It is not that. Today my father and mother, over the wall, pelted me with bricks and tiles, and beat and scolded me past bearing.” The goblin said: “What do they beat and scold you for?” Pilgrim said: “They say I have taken you for husband, that you are a son-in-law under their gate, and yet not a grain of propriety in you. Such an ugly face as yours: unfit to greet the kin, unfit to see the connections; and no one knows where your home is, or your name, coming in cloud and going in mist—a scandal to their virtue, a stain on their family. So they beat and scold, and so I grieve.” The goblin said: “I may be somewhat ugly; to be handsome is not hard. When I first came I told them so; they were willing, or they would never have taken me in. Why talk so now? My home is in the Cloud-Ladder Cave on Mount Fuling. I take my surname from my looks, and so am surnamed Zhu; my proper name is Zhu Ganglie. If they question you again, tell them that.”
Pilgrim rejoiced in secret: “The goblin is honest: no tortures wanted, and his confession is clear. With place and name, take him I will, whatever it costs.” Pilgrim said: “They mean to hire a priest to take you.” The goblin laughed: “Sleep, sleep, and never mind them. I have the changes of the Tally of Heaven and a nine-toothed rake: what priest, monk, or Daoist do I fear? If your father were devout enough to bring down the Patriarch Who Tames Demons of the Nine Heavens, I have been his acquaintance before, and he dare not touch me.” Pilgrim said: “They say they will get that Great Sage Equal to Heaven, Sun by name, who five hundred years ago made havoc in the heavenly palace, to come take you.” At that name the goblin took fright, three parts in ten: “If it is so, I had better be off; husband and wife we can be no longer.” Pilgrim said: “Why so suddenly?” The goblin said: “You do not know: that Bimawen who wrecked the heavenly palace has some powers. I fear I may not master him, and lose my standing—it would not look well.”
With that he threw on his clothes, opened the door, and made to go. Pilgrim seized him, smoothed his own face, and showed his true shape, crying: “Fine goblin, where are you running! Lift your head and see who I am!” The goblin turned his eyes, saw Pilgrim—grinning teeth and jutting jaw, eyes of fire and pupils of gold, a hairy knock-about face, the very picture of a live thunder god—and fright turned his hands to floss and his feet to water; with a rip he burst his clothes, changed to a wild wind, and tore himself away. Pilgrim darted after, drew the iron staff, and smote once at the wind. The goblin turned into ten thousand beams of fire-light and made straight for his own mountain. Pilgrim rode the cloud hard after, crying: “Where are you running! If you go up to heaven, I chase you to the Palace of the Dipper and the Ox; if you go under the earth, I follow you to the prison of the wrongfully dead.”
Ah! But where would that chase lead, and who would win? Listen to the next chapter to find out.
Chapter 19
Traditional Chinese
第十九回 雲棧洞悟空收八戒 浮屠山玄奘受心經
卻說那怪的火光前走，這大聖的彩霞隨後。正行處，忽見一座高山，那怪把紅光結聚，現了本相，撞入洞內，取出一柄九齒釘鈀來戰。行者喝一聲道：「潑怪！你是那裡來的邪魔？怎麼知道我老孫的名號？你有甚麼本事，實實供來，饒你性命。」那怪道：「是你也不知我的手段，上前來站穩著，我說與你聽。我：
自小生來心性拙，貪閑愛懶無休歇。不曾養性與修真，混沌迷心熬日月。忽然閑裡遇真仙，就把寒溫坐下說。勸我回心莫墮凡，傷生造下無邊孽。有朝大限命終時，八難三途悔不喋。聽言意轉要修行，聞語心回求妙訣。有緣立地拜為師，指示天關並地闕。得傳九轉大還丹，工夫晝夜無時輟。上至頂門泥丸宮，下至腳板湧泉穴。周流腎水入華池，丹田補得溫溫熱。嬰兒姹女配陰陽，鉛汞相投分日月。離龍坎虎用調和，靈龜吸盡金烏血。三花聚頂得歸根，五氣朝元通透徹。功圓行滿卻飛昇，天仙對對來迎接。朗然足下彩雲生，身輕體健朝金闕。玉皇設宴會群仙，各分品級排班列。敕封元帥管天河，總督水兵稱憲節。只因王母會蟠桃，開宴瑤池邀眾客。那時酒醉意昏沉，東倒西歪亂撒潑。逞雄撞入廣寒宮，風流仙子來相接。見他容貌挾人魂，舊日凡心難得滅。全無上下失尊卑，扯住嫦娥要陪歇。再三再四不依從，東躲西藏心不悅。色膽如天叫似雷，險些震倒天關闕。糾察靈官奏玉皇，那日吾當命運拙。廣寒圍困不通風，進退無門難得脫。卻被諸神拿住我，酒在心頭還不怯。押赴靈霄見玉皇，依律問成該處決。多虧太白李金星，出班俯顖親言說。改刑重責二千鎚，肉綻皮開骨將折。放生遭貶出天關，福陵山下圖家業。我因有罪錯投胎，俗名喚做豬剛鬣。」
行者聞言道：「你這廝原來是天蓬水神下界，怪道知我老孫名號。」那怪道聲：「哏！你這誑上的弼馬溫，當年撞那禍時，不知帶累我等多少，今日又來此欺人。不要無禮，吃我一鈀。」行者怎肯容情，舉起棒，當頭就打。他兩個在那半山之中，黑夜裡賭鬥。好殺：
行者金睛似閃電，妖魔環眼似銀花。這一個口噴彩霧，那一個氣吐紅霞。氣吐紅霞昏處亮，口噴彩霧夜光華。金箍棒，九齒鈀，兩個英雄實可誇：一個是大聖臨凡世，一個是元帥降天涯。那個因失威儀成怪物，這個幸逃苦難拜僧家。鈀去好似龍伸爪，棒迎渾若鳳穿花。那個道：「你破人親事如殺父！」這個道：「你強姦幼女正該拿！」閑言語，亂喧嘩，往往來來棒架鈀。看看戰到天將曉，那妖精兩膊覺酸麻。
他兩個自二更時分，直戰到東方發白。那怪不能迎敵，敗陣而逃，依然又化狂風，徑回洞裡，把門緊閉，再不出頭。行者在這洞門外看有一座石碣，上書雲棧洞三字。見那怪不出，天又大明，心卻思量：「恐師父等候，且回去見他一見，再來捉此怪不遲。」隨踏雲點一點，早到高老莊。
卻說三藏與那諸老談今論古，一夜無眠。正想行者不來，只見天井裡忽然站下行者。行者收藏鐵棒，整衣上廳。叫道：「師父，我來了。」慌得那諸老一齊下拜，謝道：「多勞，多勞。」三藏問道：「悟空，你去這一夜，拿得妖精在那裡？」行者道：「師父，那妖不是凡間的邪祟，也不是山間的怪獸。他本是天蓬元帥臨凡，只因錯投了胎，嘴臉像一個野豬模樣，其實性靈尚存。他說以相為姓，喚名豬剛鬣。是老孫從後宅裡掣棒就打，他化一陣狂風走了。被老孫著風一棒，他就化道火光，徑轉他那本山洞裡，取出一柄九齒釘鈀，與老孫戰了一夜。適才天色將明，他怯戰而走，把洞門緊閉不出。老孫還要打開那門，與他見個好歹，恐師父在此疑慮盼望，故先來回個信息。」
說罷，那老高上前跪下道：「長老，沒及奈何，你雖趕得去了，他等你去後復來，卻怎區處？索性累你與我拿住，除了根，才無後患。我老夫不敢怠慢，自有重謝：將這家財田地，憑眾親友寫立文書，與長老平分。只是要剪草除根，莫教壞了我高門清德。」行者笑道：「你這老兒不知分限。那怪也曾對我說，他雖是食腸大，吃了你家些茶飯，也與你幹了許多好事，這幾年掙了許多家貲，皆是他之力量。他不曾白吃了你東西，問你祛他怎的？據他說，他是一個天神下界，替你巴家做活，又未曾害了你家女兒。想這等一個女婿，也門當戶對，不怎麼壞了家聲，辱了行止，當真的留他也罷。」老高道：「長老，雖是不傷風化，但名聲不甚好聽，動不動著人就說：『高家招了一個妖怪女婿。』這句話兒教人怎當？」三藏道：「悟空，你既是與他做了一場，一發與他做個結局，才見始終。」行者道：「我才試他一試耍子。此去一定拿來與你們看，且莫憂愁。」叫：「老高，你還好生管待我師父，我去也。」
說聲去，就無形無影的，跳到他那山上，來到洞口，一頓鐵棍，把兩扇門打得粉碎。口裡罵道：「那饢糠的夯貨，快出來與老孫打麼。」那怪正喘噓噓的睡在洞內，聽見打得門響，又聽見罵饢糠的夯貨，他卻惱怒難禁，只得拖著鈀，抖擻精神，跑將出來，厲聲罵道：「你這個弼馬溫，著實憊懶。與你有甚相干，你把我大門打破？你且去看看律條，打進大門而入，該個雜犯死罪哩。」行者笑道：「這個獃子！我就打了大門，還有個辨處。像你強占人家女子，又沒個三媒六證，又無些茶紅酒禮，該問個真犯斬罪哩。」那怪道：「且休閑講，看老豬這鈀。」行者使棒支住道：「你這鈀可是與高老家做長工築地種菜的？有何好處怕你？」那怪道：「你錯認了，這鈀豈是凡間之物？你且聽我道來：
此是鍛煉神冰鐵，磨琢成工光皎潔。老君自己動鈐鎚，熒𤏘親身添炭屑。五方五帝用心機，六丁六甲費周折。造成九齒玉垂牙，鑄就雙環金墜葉。身妝六曜排五星，體按四時依八節。短長上下定乾坤，左右陰陽分日月。六爻神將按天條，八卦星辰依斗列。名為上寶沁金鈀，進與玉皇鎮丹闕。因我修成大羅仙，為吾養就長生客。敕封元帥號天蓬，欽賜釘鈀為御節。舉起烈焰並毫光，落下猛風飄瑞雪。天曹神將盡皆驚，地府閻羅心膽怯。人間那有這般兵，世上更無此等鐵。隨身變化可心懷，任意翻騰依口訣。相攜數載未曾離，伴我幾年無日別。日食三餐並不丟，夜眠一宿渾無撇。也曾佩去赴蟠桃，也曾帶他朝帝闕。皆因仗酒卻行兇，只為倚強便撒潑。上天貶我降凡塵，下世儘我作罪孽。石洞心邪曾吃人，高莊情喜婚姻結。這鈀下海掀翻龍鼉窩，上山抓碎虎狼穴。諸般兵刃且休題，惟有吾當鈀最切。相持取勝有何難，賭鬥求功不用說。何怕你銅頭鐵腦一身鋼，鈀到魂消神氣泄。」
行者聞言，收了鐵棒道：「獃子不要說嘴，老孫把這頭伸在那裡，你且築一下兒，看可能魂消氣泄？」那怪真個舉起鈀，著氣力築將來，撲的一下，鑽起鈀的火光焰焰，更不曾築動一些兒頭皮。諕得他手麻腳軟，道聲：「好頭！好頭！」行者道：「你是也不知。老孫因為鬧天宮，偷了仙丹，盜了蟠桃，竊了御酒，被小聖二郎擒住，押在斗牛宮前，眾天神把老孫斧剁鎚敲，刀砍劍刺，火燒雷打，也不曾損動分毫。又被那太上老君拿了我去，放在八卦爐中，將神火鍛煉，煉做個火眼金睛，銅頭鐵臂。不信，你再築幾下，看看疼與不疼？」那怪道：「你這猴子，我記得你鬧天宮時，家住在東勝神洲傲來國花果山水簾洞裡，到如今久不聞名，你怎麼來到這裡，上門子欺我？莫敢是我丈人去那裡請你來的？」行者道：「你丈人不曾去請我。因是老孫改邪歸正，棄道從僧，保護一個東土大唐駕下御弟，叫做三藏法師，往西天拜佛求經，路過高莊借宿，那高老兒因話說起，就請我救他女兒，拿你這饢糠的夯貨。」
那怪一聞此言，丟了釘鈀，唱個大喏道：「那取經人在那裡？累煩你引見引見。」行者道：「你要見他怎的？」那怪道：「我本是觀世音菩薩勸善，受了他的戒行，這裡持齋把素，教我跟隨那取經人往西天拜佛求經，將功折罪，還得正果。教我等他這幾年，不聞消息。今日既是你與他做了徒弟，何不早說取經之事，只倚兇強，上門打我？」行者道：「你莫詭詐欺心軟我，欲為脫身之計。果然是要保護唐僧，略無虛假，你可朝天發誓，我才帶你去見我師父。」那怪撲的跪下，望空似搗碓的一般，只管磕頭道：「阿彌陀佛，南無佛，我若不是真心實意，還教我犯了天條，劈屍萬段。」行者見他賭咒發願，道：「既然如此，你點把火來燒了你這住處，我方帶你去。」那怪真個搬些蘆葦荊棘，點著一把火，將那雲棧洞燒得像個破瓦窰。對行者道：「我今已無罣礙了，你卻引我去罷。」行者道：「你把釘鈀與我拿著。」那怪就把鈀遞與行者。行者又拔了一根毫毛，吹口仙氣，叫：「變！」即變做一條三股麻繩，走過來，把手背綁剪了。那怪真個倒背著手，憑他怎麼綁縛。卻又揪著耳朵，拉著他，叫：「快走，快走。」那怪道：「輕著些兒，你的手重，揪得我耳根子疼。」行者道：「輕不成，顧你不得。常言道：『善豬惡拿。』只等見了我師父，果有真心，方才放你。」他兩個半雲半霧的，徑轉高家莊來。有詩為證：
金性剛強能剋木，心猿降得木龍歸。金從木順皆為一，木戀金仁總發揮。一主一賓無間隔，三交三合有玄微。性情並喜貞元聚，同證西方話不違。
頃刻間到了莊前。行者拑著他的鈀，揪著他的耳道：「你看那廳堂上端坐的是誰？乃吾師也。」那高氏諸親友與老高，忽見行者把那怪背綁揪耳而來，一個個忻然迎到天井中，道聲：「長老，長老，他正是我家的女婿。」那怪走上前，雙膝跪下，背著手，對三藏叩頭，高叫道：「師父，弟子失迎。早知是師父住在我丈人家，我就來拜接，怎麼又受到許多周折？」三藏道：「悟空，你怎麼降得他來拜我？」行者才放了手，拿釘鈀柄兒打著，喝道：「獃子，你說麼。」那怪把菩薩勸善事情，細陳了一遍。
三藏大喜，便叫：「高太公，取個香案用用。」老高即忙擡出香案。三藏淨了手焚香，望南禮拜道：「多蒙菩薩聖恩。」那幾個老兒也一齊添香禮拜。拜罷，三藏上廳高坐，教悟空放了他繩。行者才把身抖了一抖，收上身來，其縛自解。那怪從新禮拜三藏，願隨西去。又與行者拜了，以先進者為兄，遂稱行者為師兄。三藏道：「既從吾善果，要做徒弟，我與你起個法名，早晚好呼喚。」他道：「師父，我是菩薩已與我摩頂受戒，起了法名，叫做豬悟能也。」三藏笑道：「好，好。你師兄叫做悟空，你叫做悟能，其實是我法門中的宗派。」悟能道：「師父，我受了菩薩戒行，斷了五葷三厭，在我丈人家持齋把素，更不曾動葷。今日見了師父，我開了齋罷。」三藏道：「不可，不可。你既是不吃五葷三厭，我再與你起個別名，喚為八戒。」那獃子歡歡喜喜道：「謹遵師命。」因此又叫做豬八戒。
高老見這等去邪歸正，更十分喜悅，遂命家僮安排筵宴，酬謝唐僧。八戒上前扯住老高道：「爺，請我拙荊出來拜見公公、伯伯，如何？」行者笑道：「賢弟，你既入了沙門，做了和尚，從今後，再莫題起那『拙荊』的話說。世間只有個火居道士，那裡有個火居的和尚？我們且來敘了坐次，吃頓齋飯，趕早兒往西天走路。」高老兒擺了桌席，請三藏上坐；行者與八戒坐於左右兩傍；諸親下坐。高老把素酒開樽，滿斟一杯，奠了天地，然後奉與三藏。三藏道：「不瞞太公說，貧僧是胎裡素，自幼兒不吃葷。」老高道：「因知老師清素，不曾敢動葷。此酒也是素的，請一杯不妨。」三藏道：「也不敢用酒，酒是我僧家第一戒者。」悟能慌了道：「師父，我自持齋，卻不曾斷酒。」悟空道：「老孫雖量窄，吃不上罈把，卻也不曾斷酒。」三藏道：「既如此，你兄弟們吃些素酒也罷，只是不許醉飲誤事。」遂而他兩個接了頭鍾。各人俱照舊坐下，擺下素齋。說不盡那杯盤之盛，品物之豐。
師徒們宴罷，老高將一紅漆丹盤，拿出二百兩散碎金銀，奉三位長老為途中之費；又將三領綿布褊衫為上蓋之衣。三藏道：「我們是行腳僧，遇莊化飯，逢處求齋，怎敢受金銀財帛？」行者近前，掄開手抓了一把，叫：「高才，昨日累你引我師父，今日招了一個徒弟，無物謝你，把這些碎金碎銀，權作帶領錢，拿了去買草鞋穿。以後但有妖精，多作成我幾個，還有謝你處哩。」高才接了，叩頭謝賞。老高又道：「師父們既不受金銀，望將這粗衣笑納，聊表寸心。」三藏又道：「我出家人，若受了一絲之賄，千劫難修。只是把席上吃不了的餅果，帶些去做乾糧足矣。」
八戒在傍邊道：「師父、師兄，你們不要便罷，我與他家做了這幾年女婿，就是掛腳糧也該三石哩。──丈人啊，我的直裰，昨晚被師兄扯破了，與我一件青錦袈裟；鞋子綻了，與我一雙好新鞋子。」高老聞言，不敢不與，隨買一雙新鞋，將一領褊衫，換下舊時衣物。那八戒搖搖擺擺，對高老唱個喏道：「上覆丈母、大姨、二姨並姨夫、姑舅諸親：我今日去做和尚了，不及面辭，休怪。丈人啊，你還好生看待我渾家，只怕我們取不成經時，好來還俗，照舊與你做女婿過活。」行者喝道：「夯貨，卻莫胡說。」八戒道：「不是胡說，只恐一時間有些兒差池，卻不是和尚誤了做，老婆誤了娶，兩下裡都耽擱了？」
三藏道：「少題閑話，我們趕早兒去來。」遂此收拾了一擔行李，八戒擔著；背了白馬，三藏騎著；行者肩擔鐵棒，前面引路。一行三眾，辭別高老及眾親友，投西而去。有詩為證。詩曰：
滿地煙霞樹色高，唐朝佛子苦勞勞。饑餐一缽千家飯，寒著千針一衲袍。意馬胸頭休放蕩，心猿乖劣莫教嚎。情和性定諸緣合，月滿金華是伐毛。
三眾進西路途，有個月平穩。行過了烏斯藏界，猛擡頭見一座高山。三藏停鞭勒馬道：「悟空、悟能，前面山高，須索仔細仔細。」八戒道：「沒事。這山喚做浮屠山，山中有一個烏巢禪師，在此修行，老豬也曾會他。」三藏道：「他有些甚麼勾當？」八戒道：「他倒也有些道行。他曾勸我跟他修行，我不曾去罷了。」師徒們說著話，不多時，到了山上。好山！但見那：
山南有青松碧檜，山北有綠柳紅桃。鬧聒聒，山禽對語；舞翩翩，仙鶴齊飛。香馥馥，諸花千樣色；青冉冉，雜草萬般奇。澗下有滔滔綠水，崖前有朵朵祥雲。真個是景致非常幽雅處，寂然不見往來人。
那師父在馬上遙觀，見香檜樹前有一柴草窩，左邊有麋鹿啣花，右邊有山猴獻果，樹梢頭有青鸞、彩鳳齊鳴，玄鶴、錦雞咸集。八戒指道：「那不是烏巢禪師？」三藏縱馬加鞭，直至樹下。
卻說那禪師見他三眾前來，即便離了巢穴，跳下樹來。三藏下馬奉拜，那禪師用手攙道：「聖僧請起。失迎，失迎。」八戒道：「老禪師，作揖了。」禪師驚問道：「你是福陵山豬剛鬣，怎麼有此大緣，得與聖僧同行？」八戒道：「前年蒙觀音菩薩勸善，願隨他做個徒弟。」禪師大喜道：「好，好，好！」又指定行者，問道：「此位是誰？」行者笑道：「這老禪怎麼認得他，倒不認得我？」禪師道：「因少識耳。」三藏道：「他是我的大徒弟孫悟空。」禪師陪笑道：「欠禮，欠禮。」
三藏再拜：「請問西天大雷音寺還在那裡？」禪師道：「遠哩，遠哩。只是路多虎豹，難行。」三藏慇懃致意，再問：「路途果有多遠？」禪師道：「路途雖遠，終須有到之日，卻只是魔瘴難消。我有《多心經》一卷，凡五十四句，共計二百七十字。若遇魔瘴之處，但念此經，自無傷害。」三藏拜伏於地懇求，那禪師遂口誦傳之。經云：
《摩訶般若波羅蜜多心經》：觀自在菩薩，行深般若波羅蜜多，時照見五蘊皆空，度一切苦厄。舍利子，色不異空，空不異色；色即是空，空即是色。受想行識，亦復如是。舍利子，是諸法空相，不生不滅，不垢不淨，不增不減。是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法，無眼界，乃至無意識界，無無明，亦無無明盡。乃至無老死，亦無老死盡。無苦寂滅道，無智亦無得。以無所得故，菩提薩埵。依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖。遠離顛倒夢想，究竟涅槃。三世諸佛，依般若波羅蜜多故，得阿耨多羅三藐三菩提。故知般若波羅蜜多是大神咒，是大明咒，是無上咒，是無等等咒，能除一切苦，真實不虛。故說般若波羅蜜多咒，即說咒曰：「揭諦揭諦，波羅揭諦，波羅僧揭諦，菩提薩婆訶！」
此時唐朝法師本有根源，耳聞一遍《多心經》，即能記憶，至今傳世。此乃修真之總經，作佛之會門也。
那禪師傳了經文，踏雲光，要上烏巢而去。被三藏又扯住奉告，定要問個西去的路程端的。那禪師笑云：
道路不難行，試聽我吩咐。千山千水深，多瘴多魔處。若遇接天崖，放心休恐怖。行來摩耳巖，側著腳蹤步。仔細黑松林，妖狐多截路。精靈滿國城，魔主盈山住。老虎坐琴堂，蒼狼為主簿。獅象盡稱王，虎豹皆作御。野豬挑擔子，水怪前頭遇。多年老石猴，那裡懷嗔怒。你問那相識，他知西去路。
行者聞言，冷笑道：「我們去，不必問他，問我便了。」三藏還不解其意。那禪師化作金光，徑上烏巢而去。長老往上拜謝，行者心中大怒，舉鐵棒望上亂搗，只見蓮花生萬朵，祥霧護千層。行者縱有攪海翻江力，莫想挽著烏巢一縷籐。三藏見了，扯住行者道：「悟空，這樣一個菩薩，你搗他窩巢怎的？」行者道：「他罵了我兄弟兩個一場去了。」三藏道：「他講的西天路徑，何嘗罵你？」行者道：「你那裡曉得？他說『野豬挑擔子』是罵的八戒；『多年老石猴』是罵的老孫。你怎麼解得此意？」八戒道：「師兄息怒。這禪師也曉得過去未來之事，但看他『水怪前頭遇』這句話，不知驗否？饒他去罷。」行者見蓮花祥霧，近那巢邊，只得請師父上馬，下山往西而去。那一去：
管教清福人間少，致使災魔山裡多。
畢竟不知前程端的如何，且聽下回分解。
English
In Cloud-Ladder Cave Wukong Takes In Bajie; on Stupa Mountain Xuanzang Receives the Heart Sutra
Now the monster's fire-light ran before, and the Great Sage's colored clouds followed after. As they went they came upon a high mountain, where the monster gathered in his red light, showed his true form, dashed into the cave, fetched out a nine-toothed rake, and came back to fight. Pilgrim roared: “Brazen monster! What devil are you, from where? How do you know old Sun's name? What powers have you? Confess truly, and I spare your life.” The monster said: “It is you who do not know my powers. Come up and stand firm, and I will tell you. I:
From birth my nature was dull and slow; I loved ease, loved idleness, without cease.I never nursed my nature nor trained the truth; muddled and beguiled at heart, I wore away the days.Suddenly in my leisure I met a true immortal; we sat down and exchanged the talk of warmth and cold.He urged me to turn my heart, not to sink among common men, taking life and heaping sins past number.Some day when the great term ends and life is spent, in the eight distresses and the three paths there is no end of regret.Hearing, my mind turned to practice; at the word my heart wheeled, seeking the wondrous formula.With karma I bowed to him as master on the spot, and he pointed out heaven's gates and earth's palaces.I received the great returning elixir of nine turnings, and labored day and night without a pause.Up to the crown's palace of the Pith Pearl; down to the bubbling spring in the sole of the foot.The waters of the kidneys circled into the flowery pool; the elixir field was fed to a gentle warmth.The babe and the maiden matched yin and yang; lead and mercury wed, dividing sun and moon.The dragon of Fire and the tiger of Water were brought to accord; the numinous tortoise drained the golden crow's blood.The three flowers gathered at the crown, and I returned to the root; the five breaths faced the source, clear through and through.The work round and the labor full, I flew aloft; immortal pairs came down to meet me.Bright beneath my feet colored clouds rose; body light, frame sound, I faced the golden gates.The Jade Emperor feasted the assembled immortals, each ranked in his grade, drawn up in their lines.By edict I was sealed Marshal over the Sky River, commander-in-chief of the water soldiery, bearer of the marshal's staff.Only because the Queen Mother held her peach banquet, opening the feast at the Jade Pool and bidding all her guests—That day, wine-flushed and wit beclouded, I toppled east and staggered west, rampant and wild.Flaunting my valor I burst into the Palace of Vast Cold, and the graceful fairy came out to meet me.Her beauty carried away my soul; the old mortal heart was hard to put out.All sense of rank was gone, honor and degree lost; I seized Chang'e and would have her stay with me.Again and yet again she would not consent, dodging east and hiding west, and my heart grew dark.My lust was bold as the sky, my voice like thunder: it all but shook the gates of heaven down.The Numinous Officer of Inspection reported me to the Jade Emperor—that day my fate and fortune were at their worst.Vast Cold was ringed about, wind-tight; no way in or out, no escape to be had.So the gods laid hands on me—and the wine still in my head, I did not quail.I was taken to the Hall of Numinous Mist before the Jade Emperor, tried by the law, and condemned to die.Thanks be to the Gold Star of Venus, Li, who stepped from the ranks, bowed low, and pleaded in person.The sentence was changed to two thousand blows of the mallet: flesh split, skin torn, bones near broken.My life spared, I was banished out the gates of heaven, to make a living at the foot of Mount Fuling.For my sins I entered the wrong womb; my common name is Zhu Ganglie.”
Pilgrim heard and said: “So you are the water god Tianpeng come down into the world; no wonder you know old Sun's name.” The monster barked: “Ha! You heaven-defying Bimawen: when you broke out into that old trouble, how much grief you brought on the likes of me — and now you come here to bully men again. No rudeness now — taste my rake!” How would Pilgrim spare him? He raised the staff and struck at the head. The two of them fought on the mountainside in the black night. A fine fight:
Pilgrim's golden eyes flash like lightning; the goblin's ringed eyes gleam like silver flowers. This one breathes out colored mist; that one vents a vapor of red cloud. The vapor of red cloud lights the dark; the colored mist from his mouth glitters through the night. The gold-banded staff, the nine-toothed rake — two champions worth all praise: one the Great Sage come down among men, one the Marshal fallen to the world's end. That one, for loss of his state dignity, became a monster; this one, escaping bitter distress, bowed to the monkhood. The rake goes out like a dragon stretching claws; the staff comes in like a phoenix threading flowers. That one cries: “To break a marriage is to slay a father!” This one cries: “To force a young girl — justly seized!” Idle words, a roar and clatter; back and forth the staff bars the rake. Look: they fight till heaven grows pale, and the goblin feels both arms go weak and numb.
The two fought from the second watch until the east whitened. The monster could stand against him no longer, broke and fled, turned into a wild wind again, made straight for his cave, barred the door fast, and never showed himself. Outside the cave door Pilgrim saw a stone tablet bearing the three characters Cloud-Ladder Cave. Seeing the monster would not come out, and the sky broad day, he thought: “My master must be waiting; let me go back and see him first, then come take this monster — no great haste.” He trod the cloud once, and was at Gao Old Village.
Now Tripitaka and the old men had talked of past and present all night without sleep. He was just wondering at Pilgrim's absence when Pilgrim suddenly stood in the courtyard. Pilgrim stowed the iron staff, tidied his dress, and came up the hall, calling: “Master, I am back.” In a fluster the old men all bowed, thanking him: “Much labor, much labor!” Tripitaka asked: “Wukong, you were gone all night — where have you taken the goblin?” Pilgrim said: “Master, that goblin is no vulgar sprite of the common world, no mountain beast grown strange. He was Marshal Tianpeng come down to earth; only, entering the wrong womb, his face is like a wild boar's, though his spirit lives. He says he took his surname from his looks, and is called Zhu Ganglie. Old Sun drew the staff on him in the back rooms and struck; he turned into a wild wind and ran. Old Sun smote at the wind; he turned into a stream of fire-light and made straight to the cave in his own mountain, fetched out a nine-toothed rake, and fought old Sun the night through. Just now, at the break of day, he turned coward and fled, barred the cave door, and will not come out. Old Sun would burst the door and settle him; but fearing you would worry and wait here, I came first to bring the news.”
When he had finished, old Gao came up and knelt: “Elder, I am at my wits' end. You may have driven him off, but when you are gone he will come again — then what am I to do? Take him once for all, root and branch, and there will be no more trouble. I, your old servant, will not be slack in my thanks: this estate and these acres, with all our kin and friends as witnesses, shall be set down in writing and divided equally with the elder. Only cut the grass and tear the root, and do not shame the good name of my house of Gao.” Pilgrim laughed: “Old man, you do not know the measure of things. The monster told me himself: great as his belly is, though he ate your tea and rice, he did you many a good turn; in these years he has won you much estate, and by his strength alone. He never ate your bread for nothing. Why would you drive him out? By his own tale he is a heaven-god come down, working like a slave for your house, and he never harmed your daughter. A son-in-law like that is a match of house for house; he has not shamed your family name or stained your conduct. Truly you might keep him.” Old Gao said: “Elder, though no scandal to morals, the name does not sound well: the first thing, folk cry, 'The Gaos have taken in a goblin for a son-in-law.' How could I stomach that word?” Tripitaka said: “Wukong, since you have begun the business with him, carry it through and make an end; so shall there be a beginning and an end.” Pilgrim said: “I was only trying him, for sport. This time I will certainly bring him for you to see. Do not worry. Old Gao, look after my master well; old Sun is off.”
He said he was going, and shapeless and shadowless he sprang to the mountain, came to the cave mouth, and with one round of the iron staff beat the two doors to splinters, bawling: “You bran-bellied lout, come out and fight old Sun!” The monster lay gasping asleep in the cave; hearing the door beaten, and hearing himself called a bran-bellied lout, he could not stomach it, took up his rake, braced his spirit, ran out, and cursed loud and harsh: “You Bimawen, you are a scurvy fellow indeed. What is it to you that you smash my front gate? Go read the law: to break in by the front gate is a hanging matter, if you please.” Pilgrim laughed: “You Idiot! If I smashed the gate, there is still my defense to plead. But you, forcing a house's daughter, with no matchmakers three nor witnesses six, no tea-gift nor wine-offering — yours is the true offense, and the axe is your due.” The monster said: “No idle talk — look to old Pig's rake!” Pilgrim barred it with the staff: “Is this the rake you hoed ground and planted greens with as a hired hand at the Gaos'? What good thing is in it, that I should fear it?” The monster said: “You mistake it. Is this rake a thing of the common world? Listen, and I will tell you:
This is forged of spirit ice-iron, ground and polished to its craft, its light snow-bright.The Lord Lao himself plied the hammer; the Fire Star in person fed the coals.The five emperors of the five quarters racked their wits; the six Dings and six Jias spent their pains.Nine teeth it has, jade pendants hung; two rings it bears, of gold leaf wrought.Its body bears the six lights ranked with the five stars; its frame follows the four seasons, ordered by the eight nodes.Short and long, above and below, fix heaven and earth; left and right, yin and yang, part sun and moon.The spirit generals of the six lines follow heaven's rule; the eight trigrams' stars are ranked by the Dipper.It is named the Highest Treasure, the Gold-Seeping Rake, and was presented to the Jade Emperor to guard his cinnabar gates.Because I had trained to be an immortal of the Great Web, it was wrought for me, my guest of long life.I was sealed marshal by edict, styled Tianpeng, and the rake bestowed by the emperor's own gift to be my badge of command.Raised, it blazes with fierce flame and piercing light; lowered, it whirls wild wind and drifts auspicious snow.The spirit generals of heaven's courts are all astounded; the kings of hell in the dark courts feel their hearts go faint.Among men there is no such weapon; in the world there is no such iron.It changes with its bearer, lodged in the heart's embrace; it tumbles and turns at will, obedient to the spoken formula.Hand in hand these many years, it has never left me; at my side these many seasons, no day of parting.At my three meals a day it is not laid aside; at night's one sleep it is never put off.I have worn it to the banquet of the peaches; I have borne it to court before the emperor's gates.All because, bolstered by wine, I did violence; only because, leaning on strength, I ran riot.Heaven banished me down to the dust of the world; in the world below I did nothing but sin.In the stone cave, heart awry, I ate men; at Gao's village, gladly, a marriage was tied.This rake, down the sea, overturns the lairs of dragons and alligators; up the mountains it tears apart the dens of tigers and wolves.Speak no more of weapons of every kind: of all under heaven my rake bites deepest.To hold my ground and win—what difficulty? To fight for merit—no need to speak of it.Why should I fear your copper head and iron pate, your body all of steel? Let the rake come down, and soul dissolves and spirit leaks away.”
Pilgrim heard, put up the iron staff, and said: “Idiot, do not brag. Old Sun will hold out his head right there: strike it once, and see whether soul and spirit leak away.” The monster truly raised the rake and drove with all his force — whang! — sparks sprang from the rake's teeth in a blaze, yet never stirred the skin of the head. Fright turned his hands to floss and his feet to water: “A head! A head!” Pilgrim said: “You do not know, it seems. Because old Sun wrecked the heavenly palace, stole the elixir, robbed the peaches, and filched the imperial wine, the True Lord Erlang took me and had me bound before the Palace of the Dipper and the Ox; the gods of heaven hacked me with axes and rang on me with hammers, slashed me with knives and stabbed me with swords, burned me with fire and battered me with thunder, and never marred me a hair. Then the Supreme Lord Lao took me and set me in the Furnace of the Eight Trigrams, to be tempered in spirit fire, till I came out with eyes of fire and pupils of gold, a head of bronze and arms of iron. If you do not believe it, strike a few blows more, and see whether it hurts.” The monster said: “You monkey, I remember when you wrecked the heavenly palace your home was in Water Curtain Cave on Flower-Fruit Mountain in the country of Aolai, Pūrvavideha of the four continents; and now, so long unheard of, how do you come here to my very door to bully me? Could it be my father-in-law sent to fetch you there?” Pilgrim said: “Your father-in-law sent no one. It is that old Sun has turned from evil to right, quit the Dao for the monkhood, and guards a royal brother of the Great Tang of the Land of the East, one Master Tripitaka, going to the Western Heaven to bow before Buddha and fetch the scriptures. Passing Gao's village we begged lodging, and old Gao, when the talk turned to it, asked me to save his daughter and take you, you bran-bellied lout.”
At these words the monster dropped the rake, made a great salutation, and said: “Where is this seeker of the scriptures? I beg you bring me before him.” Pilgrim said: “What would you with him?” The monster said: “It was the Bodhisattva Guanyin who urged me to goodness; I received her precepts and have kept a vegetable table here, and she bade me follow the seeker of the scriptures to the Western Heaven to bow before Buddha and fetch the scriptures, to turn merit against sin and win right fruition. She bade me wait for him these years, and never a word. Now that you are his disciple, why did you not speak of the scriptures at once, instead of trusting to your violence and beating down my door?” Pilgrim said: “Do not cozen me with tricks and softness, planning your escape. If you truly mean to guard the Tang monk, without a grain of falsehood, then swear it toward heaven, and I will take you to my master.” The monster flopped down on his knees, and beat the empty air like a stamping ram, knocking his head without pause: “Amitabha, homage to Buddha! If I am not true of heart and of purpose, may I break heaven's law again and be cut in ten thousand pieces!” Seeing him swear his vow, Pilgrim said: “If it is so, set a fire and burn this lodging of yours; then I will take you.” The monster truly hauled some reeds and thorn and lit a fire, and burned Cloud-Ladder Cave like a shattered kiln. He said to Pilgrim: “I have no encumbrance now; lead me away.” Pilgrim said: “Give me the rake to carry.” The monster handed it over. Pilgrim plucked a hair, blew a mouthful of immortal breath, cried “Change!”—and it became a three-strand hempen rope, and he came and bound the monster's hands behind him. The monster truly folded his arms behind and let himself be bound as he would; then Pilgrim took him by the ear, hauling him, crying: “Make haste, make haste.” The monster said: “Gently! Your hand is heavy; you pull the root of my ear till it aches.” Pilgrim said: “No gentling, and no sparing of you. The saying goes: 'The good pig is taken roughly.' When you have seen my master, and it proves a true heart, then I let you go.” The two of them, half cloud, half fog, turned back to Gao's village. There is a poem to prove it:
Metal's nature, hard and strong, subdues wood; the mind-ape tames the wood-dragon home.Metal yielding to wood, the two are one; wood cleaving to metal's kindness, both bear fruit.One host, one guest, no gap between; three crossings, three unions, mystery within mystery.Nature and temper joined rejoice, the true source gathered: together they attest the West, and no word falls wide.
In a moment they were before the village. Pilgrim, gripping the rake and hauling the ear, said: “Look who sits above in the hall: that is my master.” The kin and friends of the Gaos, and old Gao, seeing Pilgrim come with the monster bound and hauled by the ear, came joyfully to meet him in the courtyard, crying: “Elder, elder! It is indeed our son-in-law.” The monster came up, knelt on both knees, hands behind him, knocked his head to Tripitaka, and cried: “Master, your disciple failed to receive you. Had I known my master lodged at my father-in-law's, I would have come out to greet you — why should we have suffered all these turnings?” Tripitaka said: “Wukong, how did you subdue him, that he bows to me?” Only then did Pilgrim let go, and he rapped him with the rake's shaft, crying: “Idiot, speak.” The monster told over in full how the Bodhisattva had urged him to goodness.
Tripitaka rejoiced greatly, and called: “Squire Gao, fetch an incense table for our use.” Old Gao brought it out in haste. Tripitaka washed his hands, burned incense, and bowed toward the south: “Deeply I thank the Bodhisattva's sacred grace.” The old men too added incense and bowed together. The bows done, Tripitaka took the seat of honor in the hall and bade Wukong loose his rope. Pilgrim shook his body once, drew the hair back into himself, and the binding fell away of itself. The monster worshiped Tripitaka again from the first, wishing to follow him west; and he bowed to Pilgrim, the elder-comer to be counted elder brother, and called Pilgrim senior brother. Tripitaka said: “Since you turn to my good fruit and would be a disciple, let me give you a dharma name, for calling morning and evening.” He said: “Master, the Bodhisattva has already laid her hand on my crown and given me the precepts, and given me a dharma name: Zhu Wuneng.” Tripitaka laughed: “Good, good. Your senior brother is called Wukong, and you Wuneng: truly the school of our gate.” Wuneng said: “Master, I received the Bodhisattva's precepts and cut off the five strong flavors and the three forbiddens; in my father-in-law's house I kept a vegetable table and never touched flesh. Today I have seen my master — let me end my fast.” Tripitaka said: “Not so, not so. Since you eat neither the five strong flavors nor the three forbiddens, I give you a byname besides: Bajie — Eight Prohibitions.” The Idiot rejoiced: “I obey my master's word.” And so he was also called Zhu Bajie.
Old Gao, seeing this turning from wrong to right, rejoiced the more, and ordered his servants to lay a feast and thank the Tang monk. Bajie stepped up and caught the old man: “Father, call my poor wife out to bow to her father-in-law and her uncles — how would that be?” Pilgrim laughed: “Worthy brother, now you have entered the gate of the monkhood and become a monk, never again speak that word of your poor wife. In this world there are married Daoists, but where is there a married monk? Let us take our seats in order, eat a vegetarian meal, and be off early toward the Western Heaven.” Old Gao spread the tables, begged Tripitaka to the seat of honor, set Pilgrim and Bajie on either hand, and the kin below. Old Gao opened a jug of unfermented wine, filled a cup brimming, poured an offering to heaven and earth, and offered it to Tripitaka. Tripitaka said: “I will not hide it from you, squire: your poor monk was vegetarian from the womb and has never eaten flesh.” Old Gao said: “Knowing your purity, master, I dared not set flesh. This wine too is unfermented; one cup cannot hurt.” Tripitaka said: “Nor can I take wine: wine is the first prohibition of the monkhood.” Wuneng was in a fluster: “Master, I have kept the fast, but I never cut off wine.” Wukong said: “Old Sun's capacity is small — a jar or so and he is done — but he never cut off wine either.” Tripitaka said: “Then let you two brothers take a little unfermented wine; only do not drink to drunkenness and mar the journey.” So the two took the first cups; each sat as before, and the vegetarian feast was spread. No words can tell the crowding of the cups and plates, the wealth of the dishes.
The feast done, old Gao brought out a vermilion-lacquered tray bearing two hundred taels of silver in broken bits, to offer the three elders for their expenses on the road; and three gowns of wadded cotton, for traveling wear. Tripitaka said: “We are traveling monks: at every farm we beg our rice, at every place we beg our meal. How should we dare take silver and goods?” Pilgrim came near, spread his hand, and grabbed a handful: “Gao Cai, yesterday you were troubled to guide my master; today a disciple is enlisted — and I have nothing to thank you with. Take this broken gold and silver as leading-money, and buy straw sandals with it. Hereafter, if any goblins come, contrive me a few more such — there will be more thanks for you.” Gao Cai took it, kowtowed, and thanked the gift. Old Gao said again: “Since the masters will not take silver, let them smilingly accept these coarse clothes, as a token of my poor heart.” Tripitaka said again: “For a man of religion to take one thread of bribes is a thousand kalpas' hindrance to his cultivation. Only let us take some of the bakes and fruit the table cannot finish, for dry rations on the road, and that is enough.”
Bajie put in at his side: “Master, senior brother, if you will not have them, so be it; but I was son-in-law in this house these years — my standing fodder alone should come to three piculs. Father-in-law, my gown was torn last night by my senior brother: give me a gown of blue brocade; my shoes are burst: give me a fine new pair.” Old Gao heard, and dared not refuse: he bought a pair of new shoes and gave a gown, and changed out the old clothes. Bajie swayed and swaggered, saluted old Gao, and said: “Carry my respects to my mother-in-law, to the elder and the younger aunts, and to the uncles and the cousins and all the kin: today I go to be a monk, and cannot take my leave in person — do not blame me. And father-in-law, look after my wife well: for fear that if we do not win the scriptures, I may come back and leave the cloth again, and live with you as son-in-law as before.” Pilgrim bawled: “Lout, no such talk!” Bajie said: “It is no idle talk. Only suppose some slip should come — should the monk not be made, and the wife not be married, and both be thrown away together?”
Tripitaka said: “Less of this idle talk; let us be off early.” So they packed one load of baggage, which Bajie carried; led out the white horse, which Tripitaka rode; and Pilgrim bore the iron staff on his shoulder, leading the way. The three of one company took leave of old Gao and all the kin and friends, and went away west. There is a poem to prove it. The poem says:
The ground is thick with mist and glow, the trees climb high; the Buddha's son of the Tang labors wearily on.When hungry, one bowl: the rice of a thousand houses; when cold, one cassock: a thousand stitches' robe.The horse of the mind—let it not run loose in the breast; the ape of the heart, wayward and stubborn—teach it not to howl.When feeling and nature are stilled, all the karma meets; when the moon is full in the golden flower, the old coat is plucked away.
The three went west along the road a full month in peace. Past the bounds of Wusizhang they lifted their eyes suddenly upon a high mountain. Tripitaka reined in and checked the horse: “Wukong, Wuneng, the mountain ahead is high; we must be careful, careful.” Bajie said: “No matter. This mountain is called Stupa Mountain; in it a Chan master dwells in practice, the Crow's Nest Chan Master — old Pig once met him.” Tripitaka said: “And what is his business?” Bajie said: “He has some measure of the Way. He once urged me to follow him in practice, and I did not go.” Talking as they went, master and disciples were soon up the mountain. A fine mountain! Behold:
On the mountain's south green pines and emerald junipers; on the north green willows and red peach. Loud and clamorous, the mountain birds talk in pairs; dancing and drifting, the immortal cranes fly together. Fragrant and thick, the flowers in a thousand hues; green and fresh, the grasses in ten thousand strange varieties. Below the ravine the green waters roll and tumble; before the cliff the auspicious clouds fold and fold. Truly a place of scenery wondrously secluded, and still — not a soul comes or goes.
The master, gazing from the saddle, saw before a fragrant juniper a nest of brush and grass; on the left elk bore flowers in their mouths, on the right mountain monkeys offered fruit; on the treetops green luan-birds and painted phoenixes cried together, and dark cranes and birds of plumage gathered. Bajie pointed: “Is not that the Crow's Nest Chan Master?” Tripitaka whipped up his horse and rode straight to the tree.
The Chan master, seeing the three come, left his nest at once and jumped down from the tree. Tripitaka dismounted and bowed, and the master raised him with his hand: “Holy monk, rise, I beg you. I failed to receive you, I failed to receive you.” Bajie said: “Old Chan Master, my salutations.” The master asked in astonishment: “Are you not Zhu Ganglie of Mount Fuling? How have you such great karma, to travel with the holy monk?” Bajie said: “Years ago the Bodhisattva Guanyin urged me to goodness, and I promised to follow him as a disciple.” The master rejoiced greatly: “Good, good, good!” Then he pointed at Pilgrim and asked: “And who is this?” Pilgrim laughed: “How is it this old Chan master knows him, and does not know me?” The master said: “Only that my acquaintance is small.” Tripitaka said: “He is my chief disciple, Sun Wukong.” The master said smiling, in apology: “My rudeness, my rudeness.”
Tripitaka bowed again: “May I ask — where still lies the Thunderclap Monastery of the Western Heaven?” The master said: “Far, far. And the road throngs with tigers and leopards; it will not be easy.” Tripitaka pressed his courtesy, and asked again: “How far is the road, truly?” The master said: “Far as the road is, there will be a day of arriving; only the miasmas of the demons are hard to clear. I have one scroll, the Sutra of the Heart of Many Hearts, fifty-four lines in all, two hundred and seventy characters. Wherever you meet the demons' miasma, recite this sutra, and it will work you no harm.” Tripitaka bowed to the ground and begged it, and the master recited it to him from his own mouth. The sutra says:
The Heart Sutra of the Perfection of Wisdom: The Bodhisattva of Self-Mastery, moving in the deep perfection of wisdom, saw in his own light that the five aggregates are all empty, and crossed beyond all suffering and distress. Shariputra, form is no different from emptiness; emptiness is no different from form. Form is emptiness; emptiness is form. Feeling, thought, impulse, and consciousness are also thus. Shariputra, the true character of all things is emptiness: not born, not destroyed; not stained, not pure; not increasing, not decreasing. Therefore in emptiness there is no form, and no feeling, thought, impulse, or consciousness; no eye, ear, nose, tongue, body, or mind; no sight, sound, scent, taste, touch, or thought; no realm of the eye, down to no realm of mind-consciousness; no ignorance, nor ending of ignorance; down to no old age and death, nor ending of old age and death. No suffering, no source, no cessation, no path; no wisdom, and no attainment. Because there is nothing to attain, the bodhisattva, through the perfection of wisdom, has a heart without hindrance; and because the heart has no hindrance, there is no fear. Far from inverted, dreamlike thinking, he comes at last to nirvana. All the Buddhas of the three times, through the perfection of wisdom, have won the utmost, right, and perfect awakening. Know then that the perfection of wisdom is the great spirit-spell, the spell of great light, the spell beyond all, the spell without equal, able to remove all suffering — true, and not false. Therefore he proclaimed the spell of the perfection of wisdom, and proclaimed it, saying: “Gate, gate, paragate, parasamgate, bodhi svaha!”
Now the master of the Tang was rooted from the first: hearing the Sutra of the Heart of Many Hearts once, he had it by heart, and it has been handed down to this day. This is the general sutra of true cultivation, the meeting-gate of Buddhahood.
The Chan master, having delivered the sutra, trod the cloud-light to go up to his crow's nest; but Tripitaka caught him and begged him, determined to ask the very truth of the westward road. The master answered with a smile:
The road is not hard to walk; listen to my charges.A thousand mountains, a thousand deep waters; miasmas many, and haunts of demons.If you meet a cliff that leans on heaven, be of good heart, and do not fear.When you come to the Rub-the-Ear crag, turn your feet and pick your steps.Beware the wood of black pines: fox-goblins lie athwart the road.Spirits throng the walled cities; demon lords swarm on the mountains.The tiger sits in the magistrate's hall; the gray wolf keeps the register.Lions and elephants all style themselves kings; tigers and leopards serve as chariots.A wild boar shall carry the loads; a water goblin you shall meet ahead.An old stone monkey of many years—see that no wrath breeds in him.Ask the one who knows him; he knows the road that goes west.
Pilgrim heard and laughed coldly: “As for us, we need ask no one: ask me.” Tripitaka did not take his meaning. The master turned into a gold light and went straight up to his crow's nest. The elder bowed upward in thanks, but Pilgrim's heart blazed with anger: he raised the iron staff and hammered upward at random — and only saw lotus flowers spring by the ten-thousandth, auspicious mist guarding layer upon layer. Pilgrim might have had the strength to churn the sea and overturn rivers: he could not catch so much as one vine strand of the Crow's Nest. Tripitaka saw, and caught his arm: “Wukong, such a Bodhisattva as that — why smash his nest?” Pilgrim said: “He rated us two brothers and was gone.” Tripitaka said: “He spoke of the western road — when did he revile you?” Pilgrim said: “How should you know? 'A wild boar shall carry the loads' — that was reviling Bajie; 'an old stone monkey of many years' — that was reviling old Sun. How would you read it otherwise?” Bajie said: “Senior brother, be calm. This Chan master knows things past and to come; but look at his line 'a water goblin you shall meet ahead' — who knows if it will hold? Let him go.” Pilgrim, seeing lotus flower and auspicious mist thick about the nest, could only ask the master to mount, and they went down the mountain and away west. On that going:
For him, quiet blessings in the world of men grow few; and in the hills, calamity and demons grow many.
But how the road ahead would truly fall out — listen to the next chapter to find out.
Chapter 20
Traditional Chinese
第二十回 黃風嶺唐僧有難 半山中八戒爭先
法本從心生，還是從心滅。生滅盡由誰？請君自辨別。既然皆己心，何用別人說？只須下苦功，扭出鐵中血。絨繩著鼻穿，挽定虛空結。拴在無為樹，不使他顛劣。莫認賊為子，心法都忘絕。休教他瞞我，一拳先打徹。現心亦無心，現法法也輟。人牛不見時，碧天光皎潔。秋月一般圓，彼此難分別。
這一篇偈子，乃是玄奘法師悟徹了《多心經》，打開了門戶，那長老常念常存，一點靈光自透。
且說他三眾在路餐風宿水，帶月披星，早又至夏景炎天。但見那：
花盡蝶無情敘，樹高蟬有聲喧。 野蠶成繭火榴妍，沼內新荷出現。
那日正行時，忽然天晚，又見山路傍邊有一村舍。三藏道：「悟空，你看那日落西山藏火鏡，月升東海現冰輪。幸而道傍有一人家，我們且借宿一宵，明日再走。」八戒道：「說得是，我老豬也有些餓了，且到人家化些齋吃，有力氣，好挑行李。」行者道：「這個戀家鬼，你離了家幾日，就生報怨。」八戒道：「哥啊，比不得你這喝風啊煙的人。我從跟了師父這幾日，長忍半肚饑，你可曉得？」三藏聞之道：「悟能，你若是在家心重啊，不是個出家的了，你還回去罷。」那獃子慌得跪下道：「師父，你莫聽師兄之言，他有些贓埋人。我不曾報怨甚的，他就說我報怨。我是個直腸的痴漢，我說道肚內饑了，好尋個人家化齋，他就罵我是戀家鬼。師父啊，我受了菩薩的戒行，又承師父憐憫，情願要伏侍師父往西天去，誓無退悔。這叫做『恨苦修行』。怎的說不是出家的話？」三藏道：「既是如此，你且起來。」
那獃子縱身跳起，口裡絮絮叨叨的，挑著擔子，只得死心塌地，跟著前來。早到了路傍人家門首。三藏下馬，行者接了韁繩，八戒歇了行李，都佇立綠蔭之下。三藏拄著九環錫杖，按按藤纏篾織斗篷，先奔門前。只見一老者，斜倚竹床之上口裡嚶嚶的念佛。三藏不敢高言，慢慢的叫一聲：「施主，問訊了。」那老者一骨魯跳將起來，忙斂衣襟，出門還禮道：「長老，失迎。你自那方來的？到我寒門何故？」三藏道：「貧僧是東土大唐和尚，奉聖旨，上雷音寺拜佛求經。適至寶方天晚，意投檀府告借一宵，萬祈方便方便。」那老兒擺手搖頭道：「去不得，西天難取經。要取經，往東天去罷。」三藏口中不語，意下沉吟：「菩薩指道西去，怎麼此老說往東行？東邊那得有經？」靦腆難言，半晌不答。
卻說行者素性兇頑，忍不住，上前高叫道：「那老兒，你這們大年紀，全不曉事。我出家人遠來借宿，就把這厭鈍的話虎諕我。十分你家窄狹，沒處睡時，我們在樹底下，好道也坐一夜，不打攪你。」那老者扯住三藏道：「師父，你倒不言語，你那個徒弟，那般拐子臉別頦腮，雷公嘴，紅眼睛，一個癆病魔鬼，怎麼反衝撞我這年老之人？」行者笑道：「你這個老兒，忒也沒眼色。似那俊刮些兒的，叫做中看不中吃。想我老孫雖小，頗結實，皮裹一團筋哩。」那老者道：「你想必有些手段。」行者道：「不敢誇言，也將就看得過。」老者道：「你家居何處？因甚事削髮為僧？」行者道：「老孫祖貫東勝神洲海東傲來國花果山水簾洞居住。自小兒學做妖怪，稱名悟空。憑本事，做了一個齊天大聖。只因不受天錄，大反天宮，惹了一場災愆。如今脫難消災，轉拜沙門，前求正果。保我這唐朝駕下的師父，上西天拜佛走遭，怕甚麼山高路險，水闊波狂？我老孫也捉得怪，降得魔，伏虎擒龍，踢天弄井，都曉得些兒。倘若府上有甚麼丟磚打瓦、鍋叫門開，老孫便能安鎮。」
那老兒聽得這篇言語，哈哈笑道：「原來是個撞頭化緣的熟嘴兒和尚。」行者道：「你兒子便是熟嘴。我這些時，只因跟我師父走路辛苦，還懶說話哩。」那老兒道：「若是你不辛苦，不懶說話，好道活活的聒殺我。你既有這樣手段，西方也還去得，去得。你一行幾眾？請至茅舍裡安宿。」三藏道：「多蒙老施主不叱之恩。我一行三眾。」老者道：「那一眾在那裡？」行者指著道：「這老兒眼花，那綠蔭下站的不是？」老兒果然眼花，忽擡頭細看，一見八戒這般嘴臉，就諕得一步一跌，往屋裡亂跑，只叫：「關門，關門，妖怪來了！」行者趕上扯住道：「老兒莫怕，他不是妖怪，是我師弟。」老者戰兢兢的道：「好好好，一個醜似一個的和尚。」八戒上前道：「老官兒，你若以相貌取人，乾淨差了。我們醜自醜，卻都有用。」
那老者正在門前與三個和尚相講，只見那莊南邊有兩個少年人，帶著一個老媽媽、三四個小男女，斂衣赤腳，插秧而回。他看見一匹白馬、一擔行李，都在他家門首喧嘩，不知是甚來歷，都一擁上前問道：「做甚麼的？」八戒調過頭來，把耳朵擺了幾擺，長嘴伸了一伸，嚇得那些人東倒西歪，亂蹡亂跌。慌得那三藏滿口招呼道：「莫怕，莫怕。我們不是歹人，我們是取經的和尚。」那老兒才出了門，攙著媽媽道：「婆婆起來，少要驚恐。這師父是唐朝來的，只是他徒弟臉嘴醜些，卻也面惡人善。帶男女們家去。」那媽媽才扯著老兒，二少年領著兒女進去。
三藏卻坐在他門樓裡竹床之上，埋怨道：「徒弟呀，你兩個相貌既醜，言語又粗，把這一家兒嚇得七損八傷，都替我身造罪哩。」八戒道：「不瞞師父說，老豬自從跟了你，這些時俊了許多哩。若像往常在高老莊時，把嘴朝前一掬，把耳兩頭一擺，常嚇殺二三十人哩。」行者笑道：「獃子不要亂說，把那醜也收拾起些。」三藏道：「你看悟空說的話，相貌是生成的，你教他怎麼收拾？」行者道：「把那個耙子嘴揣在懷裡，莫拿出來；把那蒲扇耳貼在後面，不要搖動：這就是收拾了。」那八戒真個把嘴揣了，把耳貼了，拱著頭，立於左右。行者將行李拿入門裡，將白馬拴在樁上。
只見那老兒才引個少年，拿一個板盤兒，托三杯清茶來獻。茶罷，又吩咐辦齋。那少年又拿一張有窟窿無漆水的舊桌，端兩條破頭折腳的凳子，放在天井中，請三眾涼處坐下。三藏方問道：「老施主高姓？」老者道：「在下姓王。」「有幾位令嗣？」道：「有兩個小兒，三個小孫。」三藏道：「恭喜，恭喜。」又問：「年壽幾何？」道：「痴長六十一歲。」行者道：「好，好，好，花甲重逢矣。」三藏復問道：「老施主，始初說西天經難取者，何也？」老者道：「經非難取，只是道中艱澀難行。我們這向西去，只有三十里遠近，有一座山，叫做八百里黃風嶺，那山中多有妖怪。故言難取者，此也。若論此位小長老，說有許多手段，卻也去得。」行者道：「不妨，不妨。有了老孫與我這師弟，任他是甚麼妖怪，不敢惹我。」
正說處，又見兒子拿將飯來，擺在桌上，道聲：「請齋。」三藏就合掌諷起齋經。八戒早已吞了一碗。長老的幾句經還未了，那獃子又吃夠三碗。行者道：「這個饢糠的，好道撞著餓鬼了。」那老王倒也知趣，見他吃得快，道：「這個長老，想著實餓了，快添飯來。」那獃子真個食腸大，看他不擡頭，一連就吃有十數碗。三藏、行者俱各吃不上兩碗。獃子不住，便還吃哩。老王道：「倉卒無殽，不敢苦勸，請再進一箸。」三藏、行者俱道：「夠了。」八戒道：「老兒滴答甚麼，誰和你發課，說甚麼五爻六爻？有飯只管添將來就是。」獃子一頓，把他一家子飯都吃得罄盡，還只說才得半飽。卻才收了家火，在那門樓下，安排了竹床板鋪睡下。
次日天曉，行者去背馬，八戒去整擔。老王又教媽媽整治些點心湯水管待，三眾方致謝告行。老者道：「此去倘路間有甚不虞，是必還來茅舍。」行者道：「老兒，莫說哈話。我們出家人不走回頭路。」遂此策馬挑擔西行。
噫！這一去，果無好路朝西域，定有邪魔降大災。三眾前來，不上半日，果逢一座高山，說起來十分險峻。三藏馬到臨崖，斜挑寶𩉢觀看， 果然那：
高的是山，峻的是嶺；陟的是崖，深的是壑；響的是泉，鮮的是花。那山高不高，頂上接青霄；這澗深不深，底中見地府。山前面，有骨都都白雲，屹嶝嶝怪石，說不盡千丈萬丈挾魂崖。崖後有彎彎曲曲藏龍洞，洞中有叮叮噹噹滴水巖。又見些丫丫叉叉帶角鹿，泥泥痴痴看人獐，盤盤曲曲紅鱗蟒，耍耍頑頑白面猿。至晚巴山尋穴虎，帶曉翻波出水龍，登的洞門唿喇喇響。草裡飛禽撲轤轤起，林中走獸掬哷哷行。猛然一陣狼蟲過，嚇得人心趷蹬蹬驚。正是那當倒洞當當倒洞，洞當當倒洞當山。青岱染成千丈玉，碧紗籠罩萬堆煙。
那師父緩促銀驄，孫大聖停雲慢步，豬悟能磨擔徐行。正看那山，忽聞得一陣旋風大作。三藏在馬上心驚，道：「悟空，風起了。」行者道：「風卻怕他怎的？此乃天家四時之氣，有何懼哉？」三藏道：「此風甚惡，比那天風不同。」行者道：「怎見得不比天風？」三藏道：「你看這風：
巍巍蕩蕩颯飄飄，渺渺茫茫出碧霄。過嶺只聞千樹吼，入林但見萬竿搖。岸邊擺柳連根動，園內吹花帶葉飄。收網漁舟皆緊纜，落篷客艇盡拋錨。途半征夫迷失路，山中樵子擔難挑。仙果林間猴子散，奇花叢內鹿兒逃。崖前檜柏顆顆倒，澗下松篁葉葉凋。播土揚塵沙迸迸，翻江攪海浪濤濤。」
八戒上前一把扯住行者道：「師兄，十分風大，我們且躲一躲兒乾淨。」行者笑道：「兄弟不濟。風大時就躲，倘或親面撞見妖精，怎的是好？」八戒道：「哥啊，你不曾聞得『避色如避仇，避風如避箭』哩？我們躲一躲，也不虧人。」行者道：「且莫言語，等我把這風抓一把來聞一聞看。」八戒笑道：「師兄又扯空頭謊了，風又好抓得過來聞？就是抓得來，便也鑽了去了。」行者道：「兄弟，你不知道老孫有個『抓風』之法。」好大聖，讓過風頭，把那風尾抓過來聞了一聞，有些腥氣。道：「果然不是好風，這風的味道不是虎風，定是怪風，斷乎有些蹊蹺。」
說不了，只見那山坡下剪尾跑蹄，跳出一隻斑斕猛虎。慌得那三藏坐不穩雕鞍，翻根頭跌下白馬，斜倚在路傍，真個是魂飛魄散。八戒丟了行李，掣釘鈀，不讓行者走上前，大喝一聲道：「孽畜，那裡走！」趕將去，劈頭就築。那隻虎直挺挺站將起來，把那前左爪掄起，摳住自家的胸膛，往下一抓，滑剌的一聲，把個皮剝將下來，站立道傍。你看他怎生惡相？咦！那模樣：
血津津的赤剝身軀，紅媸媸的彎環腿足。火燄燄的兩鬢蓬鬆，硬搠搠的雙眉直豎。白森森的四個鋼牙，光耀耀的一雙金眼。氣昂昂的努力大哮，雄糾糾的厲聲高喊。
喊道：「慢來，慢來。吾當不是別人，乃是黃風大王部下的前路先鋒。今奉大王嚴命，在山巡邏，要拿幾個凡夫去做案酒。你是那裡來的和尚，敢擅動兵器傷我？」八戒罵道：「我把你這個孽畜！你是認不得我。我等不是那過路的凡夫，乃東土大唐御弟三藏之弟子，奉旨上西方拜佛求經者。你早早的遠避他方，讓開大路，休驚了我師父，饒你性命；若似前猖獗，鈀舉處，卻不留情。」那妖精那容分說，急近步，丟一個架子，望八戒劈臉來抓；這八戒忙閃過，掄鈀就築。那怪手無兵器，回身就走；八戒隨後趕來；那怪到了山坡下亂石叢中，取出兩口赤銅刀，急掄起，轉身來迎。兩個在這坡前一往一來，一衝一撞的賭鬥。
那孫行者攙起唐僧道：「師父，你莫害怕。且坐住，等老孫去助助八戒，打倒那怪好走。」三藏才坐將起來，戰兢兢的，口裡念著《多心經》不題。
那行者掣了鐵棒，喝聲叫：「拿了！」此時八戒抖擻精神，那怪敗下陣去。行者道：「莫饒他，務要趕上。」他兩個掄起鈀，舉鐵棒，趕下山來。那怪慌了手腳，使個金蟬脫殼計，打個滾，現了原身，依然是一隻猛虎。行者與八戒那裡肯捨，趕著那虎，定要除根。那怪見他趕得至近，卻又摳著胸膛，剝下皮來，苫蓋在那臥虎石上，脫真身，化一陣狂風，徑回路口。忽見著那師父正念《多心經》，被他一把拿住，駕長風攝將去了。可憐那三藏啊，江流註定多磨折，寂滅門中功行難。
那怪把唐僧擒來洞口，按住狂風，對把門的道：「你去報大王說，前路虎先鋒拿了一個和尚，在門外聽令。」那洞主傳令，教拿進來。那虎先鋒腰插著兩口赤銅刀，雙手捧著唐僧，上前跪下道：「大王，小將不才，蒙鈞令差往山上巡邏，忽遇一個和尚，他是東土大唐駕下御弟三藏法師，上西方拜佛求經，被我擒來奉上，聊具一饌。」
那洞主聞得此言，吃了一驚道：「我聞得前者有人傳說：三藏法師乃大唐奉旨意取經的神僧；他手下有一個徒弟，名喚孫行者，神通廣大，智力高強。你怎麼能夠捉得他來？」先鋒道：「他有兩個徒弟：先來的使一柄九齒釘鈀，他生得嘴長耳大；又一個使一根金箍鐵棒，他生得火眼金睛。正趕著小將爭持，被小將使一個金蟬脫殼之計，撤身得空，把這和尚拿來，奉獻大王，聊表一餐之敬。」洞主道：「且莫吃他哩。」先鋒道：「大王，見食不食，呼為劣蹶？」洞主道：「你不曉得。吃了他不打緊，只恐怕他那兩個徒弟上門吵鬧，未為穩便。且把他綁在後園定風樁上，待三五日，他兩個不來攪擾，那時節，一則圖他身子乾淨，二來不動口舌，卻不任我們心意？或煮或蒸，或煎或炒，慢慢的自在受用不遲。」先鋒大喜道：「大王深謀遠慮，說得有理。」教：「小的們，拿了去。」
旁邊擁上七八個綁縛手，將唐僧拿去，好便似鷹拿燕雀，索綁繩纏。這的是苦命江流思行者，遇難神僧想悟能。道聲：「徒弟啊！不知你在那山擒怪，何處降妖，我卻被魔頭拿來，遭此毒害，幾時再得相見？好苦啊！你們若早些兒來，還救得我命；若十分遲了，斷然不能保矣。」一邊嗟嘆，一邊淚落如雨。
卻說那行者、八戒趕那虎下山坡，只見那虎跑倒了，塌伏在崖前。行者舉棒儘力一打，轉震得自己手疼。八戒復築了一鈀，亦將鈀齒迸起。原來是一張虎皮，蓋著一塊臥虎石。行者大驚道：「不好了，不好了，中了他計也！」八戒道：「中他甚計？」行者道：「這個叫做金蟬脫殼計：他將虎皮蓋在此，他卻走了。我們且回去看看師父，莫遭毒手。」兩個急急轉來，早已不見了三藏。行者大叫如雷道：「怎的好？師父已被他擒去了。」八戒即便牽著馬，眼中滴淚道：「天哪，天哪！卻往那裡找尋？」行者擡著頭道：「莫哭，莫哭，一哭就挫了銳氣。橫豎想只在此山，我們尋尋去來。」
他兩個果奔入山中，穿崗越嶺，行夠多時，只見那石崖之下聳出一座洞府。兩人定步觀瞻，果然兇險。但見那：
疊障尖峰，迴巒古道。青松翠竹依依，綠柳碧梧冉冉。崖前有怪石雙雙，林內有幽禽對對。澗水遠流沖石壁，山泉細滴漫沙堤。野雲片片，瑤草芊芊。妖狐狡兔亂攛梭，角鹿香獐齊鬥勇。劈崖斜掛萬年籐，深壑半懸千歲柏。奕奕巍巍欺華嶽，落花啼鳥賽天臺。
行者道：「賢弟，你可將行李歇在藏風山凹之間，撒放馬匹，不要出頭。等老孫去他門首與他賭鬥，必須拿住妖精，方才救得師父。」八戒道：「不消吩咐，請快去。」
行者整一整直裰，束一束虎裙，掣了棒，撞至那門前，只見那門上有六個大字，乃「黃風嶺黃風洞」。卻便丁字腳站定，執著棒，高叫道：「妖怪，趁早兒送我師父出來，省得掀翻了你窩巢，屣平了你住處。」那小怪聞言，一個個害怕，戰兢兢的跑入裡面報道：「大王，禍事了。」那黃風怪正坐間，問：「有何事？」小妖道：「洞門外來了一個雷公嘴毛臉的和尚，手持著一根許大粗的鐵棒，要他師父哩。」那洞主驚張，即喚虎先鋒道：「我教你去巡山，只該拿些山牛、野彘、肥鹿、胡羊，怎麼拿那唐僧來，卻惹他那徒弟來此鬧吵，怎生區處？」先鋒道：「大王放心穩便，高枕勿憂。小將不才，願帶領五十個小校出去，把那甚麼孫行者拿來湊吃。」洞主道：「我這裡除了大小頭目，還有五七百名小校，憑你選擇，領多少去。只要拿住那行者，我們才自自在在吃那和尚一塊肉，情願與你拜為兄弟；但恐拿他不得，反傷了你，那時休得埋怨我也。」虎怪道：「放心，放心。等我去來。」
果然點起五十名精壯小妖，擂鼓搖旗，纏兩口赤銅刀，騰出門來，厲聲高叫道：「你是那裡來的個猴和尚，敢在此間大呼小叫的做甚？」行者罵道：「你這個剝皮的畜生！你弄甚麼脫殼法兒，把我師父攝了，倒轉問我做甚。趁早好好送我師父出來，還饒你這個性命。」虎怪道：「你師父是我拿了，要與我大王做頓下飯。你識起倒，回去罷；不然，拿住你，一齊湊吃，卻不是買一個又饒一個？」行者聞言，心中大怒，扢迸迸鋼牙錯嚙，滴流流火眼睜圓，掣鐵棒喝道：「你多大手段，敢說這等大話？休走，看棍。」那先鋒急持刀接住。這一場果然不善，他兩個各顯威能，好殺：
那怪是個真鵝卵，悟空是個鵝卵石。赤銅刀架美猴王，渾如壘卵來擊石。鳥鵲怎與鳳凰爭，鵓鴿敢和鷹鷂敵。那怪噴風灰滿山，悟空吐霧雲迷日。來往不禁三五回，先鋒腰軟全無力。轉身敗了要逃生，卻被悟空抵死逼。
那虎怪抵架不住，回頭就走。他原來在那洞主面前說了嘴，不敢回洞，徑往山坡上逃生。行者那裡肯放，執著棒，只情趕來，呼呼吼吼，喊聲不絕，卻趕到那藏風山凹之間。正擡頭，見八戒在那裡放馬。八戒忽聽見呼呼聲喊，回頭觀看，乃是行者趕敗的虎怪，就丟了馬，舉起鈀，刺斜著頭一築。可憐那先鋒，脫身要跳黃絲網，豈知又遇罩魚人，卻被八戒一鈀，築得九個窟窿鮮血冒，一頭腦髓盡流乾。有詩為證，詩曰：
三五年前歸正宗，持齋把素悟真空。誠心要保唐三藏，初秉沙門立此功。
那獃子一腳屣住他的脊背，兩手掄鈀又築。行者見了，大喜道：「兄弟，正是這等。他領了幾十個小妖，敢與老孫賭鬥，被我打敗了，他轉不往洞跑，卻跑來這裡尋死。虧你接著，不然又走了。」八戒道：「弄風攝師父去的可是他？」行者道：「正是，正是。」八戒道：「你可曾問他師父的下落麼？」行者道：「這怪把師父拿在洞裡，要與他甚麼鳥大王做下飯。老孫惱了，就與他鬥將這裡來，卻被你送了性命。兄弟啊，這個功勞算你的。你可還守著馬與行李，等我把這死怪拖了去，再到那洞口索戰。須是拿得那老妖，方才救得師父。」八戒道：「哥哥說得有理。你去，你去。若是打敗了這老妖，還趕將這裡來，等老豬截住殺他。」
好行者，一隻手提著鐵棒，一隻手拖著死虎，徑至他洞口。正是：
法師有難逢妖怪，情性相和伏亂魔。
畢竟不知此去可降得妖怪，救得唐僧，且聽下回分解。
English
On Yellow Wind Ridge the Tang monk Meets His Trouble; on the Mountain's Flank Bajie Presses Ahead
The law is born of the heart, and perishes again at the heart.Birth and perishing—whose work? Let each judge for himself.Since all is of one's own heart, why need another's word?Only ply the bitter labor: wrench the blood out of iron.Thread the cord through the nose, and tie a knot upon the void.Tether it to the tree of unworking, that it may not plunge and kick.Take not a thief for your son: heart and law alike forgotten.Let him not cozen you: strike home with the first blow.The heart revealed is heartless; the law shown, the law ends.When man and ox are seen no more, the blue sky's light is clear and cold.Round as the autumn moon, and no telling one from other.
This hymn was Master Xuanzang's, who had pierced the Sutra of the Heart of Many Hearts to the bottom and opened the gate: the elder recited it always and held it ever, and a spark of living light shone through of itself.
Now the three on the road ate the wind and lodged by the waters, wearing the moon and clothed in stars, and soon it was high summer, the season of blaze. Behold:
The flowers are done, and the butterflies have no heart for love; the trees are tall, and the cicadas fill the air with sound. Wild silkworms spin their cocoons, the pomegranate blazes; new lotus leaves rise in the pond.
As they went that day the sky darkened suddenly, and they saw a farmhouse by the mountain road. Tripitaka said: “Wukong, see: the sun goes down behind the western hills, hiding its mirror of fire, and the moon rises from the eastern sea, showing her wheel of ice. Happily there is a house by the road; let us beg a night's lodging and go on tomorrow.” Bajie said: “Well said; old Pig is something hungry too. Let us beg a meal at the house: with strength in me I can carry the load.” Pilgrim said: “You homesick ghost! A few days from home and you are already complaining.” Bajie said: “Brother, I am not like you, a fellow that drinks the wind and sups on smoke. These days since I followed master, I have often borne half a bellyful of hunger—do you know that?” Tripitaka heard and said: “Wuneng, if your heart is heavy for home, you are none of the monkhood: go back.” The Idiot in a fright knelt: “Master, do not listen to my senior brother; he somewhat slanders me. I have complained of nothing; he says I complain. I am a straight-gutted fool: I said my belly was hungry and we should find a house and beg a meal, and he calls me a homesick ghost. Master, I received the Bodhisattva's precepts, and I have your pity, and I gladly would serve you to the Western Heaven, vowing never to turn back nor repent. This is what is called 'training in bitterness.' How can you say I am none of the monkhood?” Tripitaka said: “If it is so, get up.”
The Idiot leapt up, muttering as he went, shouldered the load, and could only follow with his heart settled. Soon they were at the house by the road. Tripitaka dismounted, Pilgrim took the rein, Bajie set down the load, and they stood in the green shade. Tripitaka, leaning on the nine-ring tin staff, straightened his hooded cloak of bamboo weave, and went first to the door. There he saw an old man, lolling on a bamboo couch, murmuring Buddha's name. Tripitaka would not speak loudly, and called gently: “Donor, my greetings.” The old man rolled up in a start, gathered his clothes about him in haste, came out and returned the bow: “Elder, I failed to receive you. From what quarter do you come? What errand brings you to my poor gate?” Tripitaka said: “Your poor monk is a monk of the Great Tang in the Land of the East, sent by sacred edict up to the Thunderclap Monastery to bow before Buddha and fetch the scriptures. Coming to your place, the sky darkened; I wish to beg a night's lodging of your house. I beg you grant this favor.” The old man wagged his head and waved his hands: “You cannot go; the scriptures are hard to fetch in the West. If you want scriptures, go to the Eastern Heaven.” Tripitaka said nothing aloud, but thought deep: “The Bodhisattva pointed us west; why does this old man say go east? Where would scriptures be in the east?” Embarrassed, he could not speak, and was long without answer.
Now Pilgrim was fierce and headstrong by nature; he could not hold, but came up and cried out: “Old man, at your great age you understand nothing at all. We are men of religion come from afar to beg a lodging, and you must frighten us with your dull answers. If your house is truly too strait and there is no place to sleep, we can sit the night under the trees, and trouble you nothing.” The old man seized Tripitaka: “Master, you say nothing—but that disciple of yours, with that crooked face and canted jaws, that thunder-god mouth and red eyes, a very sprite of consumption—how does he affront me, an old man?” Pilgrim laughed: “Old man, you have no eyes. The pretty ones are the sort called 'fine to see and no good to eat.' I, old Sun, though small, am sound: under the skin a pack of sinews.” The old man said: “Then you must have some powers.” Pilgrim said: “I make no boast; I pass for something.” The old man said: “Where is your home? On what errand did you shave your head and become a monk?” Pilgrim said: “Old Sun's home is in Water Curtain Cave on Flower-Fruit Mountain, in the country of Aolai, by the eastern sea of Pūrvavideha. From childhood I learned to be a goblin, and was named Wukong; by my own powers I made myself Great Sage Equal to Heaven. Only because I would not take heaven's register, I turned against the heavenly palace, and brought a calamity on myself. Now, my distress past and my calamity cleared, I have bowed to the gate of the monkhood, to seek right fruition; and I guard this master of mine, of the court of the Tang, on a journey west to bow before Buddha. What are high mountains and hard roads to me, broad waters and wild waves? Old Sun can catch sprites, subdue demons, tame tigers and seize dragons, kick heaven and stir the wells—a little of everything. If your house has lost bricks or broken tiles, pots that cry or doors that open of themselves, old Sun can quiet them.”
The old man heard this speech and laughed aloud: “So you are a glib-tongued monk that begs from door to door.” Pilgrim said: “Your son is the glib tongue. These days, following my master on the road, I am too weary even to talk.” The old man said: “If you were not weary, and talked your fill, you would chatter me to death alive. If you have such powers, the West may be gone to—go, go. How many are your company? Pray come into the thatched house and lodge.” Tripitaka said: “I thank the old donor for not turning us away. We are three in company.” The old man said: “And where is the third?” Pilgrim pointed: “The old man's eyes are bleared: are not those two standing in the green shade?” The old man's eyes were bleared indeed; he raised his head and looked closely, and at the sight of Bajie's face and jaws he fell step for step, tumbling into the house, crying: “Shut the door, shut the door! The goblins are come!” Pilgrim ran and caught him: “Old man, do not fear; he is no goblin: he is my brother-disciple.” Trembling, the old man said: “Good, good, good—a monk uglier than the last.” Bajie came up: “Old gentleman, to judge men by their looks is clean wrong. Ugly we may be, but we are of use.”
While the old man stood at the gate talking with the three monks, two young men came from the south of the farm, with an old mother and three or four little children, clothes tucked up, barefoot, back from planting rice. Seeing a white horse and a load of baggage clamoring at their gate, not knowing what it meant, they crowded up together: “What is this?” Bajie turned his head, flapped his ears a few times, stretched out his long snout—and fright knocked them staggering and sprawling. Tripitaka called to them on every side: “Do not fear, do not fear. We are no wicked men: we are monks seeking the scriptures.” Only then did the old man come out the door, helping the old dame: “Mother, get up; there is no cause for fright. This master is come from the Tang; only his disciple's face is somewhat ugly—yet fierce of face and good of heart. Take the children in.” The old dame took the old man's arm, and the two young men led the children in.
Tripitaka sat on the bamboo couch under the gate tower and complained: “Disciples, your faces being ugly and your speech coarse, you have frightened this whole household into loss and hurt, and heaped up sins for me.” Bajie said: “I will not hide it from you, master: since I followed you, old Pig has grown much handsomer of late. Were it as in the old days at Gao Old Village—a thrust of the snout forward, a flap of the ears to either side—I would frighten thirty at a stroke.” Pilgrim laughed: “Idiot, no such talk; gather up some of that ugliness.” Tripitaka said: “Listen to Wukong. Faces are born with us; how would you have him gather his up?” Pilgrim said: “Let him tuck that rake-mouth of his in his breast and not bring it out; let him press those fan-ears back and not flap them: that is gathering up.” And Bajie truly tucked his snout and pressed his ears, and stood arching his head, right and left. Pilgrim carried the baggage in and tethered the white horse to the post.
Then the old man came with one of the young men, bearing a wooden tray with three cups of clear tea. Tea done, he ordered the meal prepared. The young man brought an old table, full of knots and without varnish, and two stools with broken heads and snapped legs, set them in the courtyard, and begged the three to sit in the cool. Tripitaka asked: “What is the old donor's honorable surname?” The old man said: “My humble name is Wang.” “How many sons?” “Two sons and three grandsons.” Tripitaka said: “Congratulations, congratulations.” And he asked: “What is your age?” “I have foolishly lived sixty-one years.” Pilgrim said: “Good, good, good—the full cycle met and met again.” Tripitaka asked again: “Old donor, you said at first that the scriptures of the West are hard to fetch—why so?” The old man said: “The scriptures are not hard to fetch; only the road is rough and hard to travel. Westward of us, thirty li or so, there is a mountain, called the Yellow Wind Ridge of Eight Hundred Li, and in that mountain goblins are many. Hence they are hard to fetch: that is what I meant. As for this young elder, if he has such powers as he says, you may indeed go.” Pilgrim said: “No matter, no matter. With old Sun and this brother-disciple of mine, be the goblins what they may, they will not dare to touch us.”
As they spoke the son brought the rice and set it on the table, saying: “Pray eat.” Tripitaka pressed his palms and began the grace. Bajie had already gulped down a bowl; before the elder's few lines were done the Idiot had made three bowls more. Pilgrim said: “This bran-belly has run into a hungry ghost.” Old Wang, knowing his cue, seeing him eat so fast, said: “This elder must be truly hungry; bring rice quickly.” The Idiot's belly was truly great: head never lifted, he ate fourteen bowls and more in a string, while Tripitaka and Pilgrim could not finish two. The Idiot had not done; he would eat more. Old Wang said: “In haste we have no relishes; I dare not press you—only take another mouthful.” Tripitaka and Pilgrim both said: “Enough.” Bajie said: “Old man, what is this dallying? Who asked you to cast a fortune, talking of this line and that? If there is rice, keep it coming, that is all.” The Idiot at that one meal ate the whole family out of house and home, and still said he was only half full. The things cleared, beds of bamboo couch and plank were made under the gate tower, and they slept.
Next day at dawn Pilgrim went to saddle the horse, Bajie to pack the load. Old Wang had the old dame make cakes and broth for them, and the three thanked him and took leave. The old man said: “If anything befalls you on the road, be sure to come back to this thatched house.” Pilgrim said: “Old man, no such talk. Men of religion do not walk backward on their road.” And they whipped up the horse and shouldered the load, away west.
Ah! On that going there was truly no good road toward the western regions, and surely demons would bring great calamity. The three had come no more than half a day when they met indeed a high mountain, perilous past telling. Tripitaka's horse came to the cliff edge; he raised his bridle awry and looked: indeed it was thus—
High the mountains, steep the ridges; to climb, the crags; deep, the ravines; sounding, the springs; bright, the flowers. Is the mountain high? Its top touches the blue vault. Is the ravine deep? At its bottom you look on the halls of the dead. Before the mountain: puffs on puffs of white cloud, crag upon crag of strange stone, and cliffs of a thousand fathoms and ten thousand that wrench the soul past counting. Behind the cliff: a dragon-hiding cave winding in and out; within the cave: a dripping rock that tinkles ring on ring. And there: deer with branching horns, awkward and gawking; river deer staring foolish at men; pythons of red scale coiled in coil; white-faced gibbons at play and sport. At dusk the tigers of the hills seek their dens; with dawn the dragons of the flood come out of the waves; the cave doors boom as they enter. In the grass the birds burst up with a whirr; in the wood the beasts go shuffling and grunting. Suddenly a pack of wolves and creatures passes, and the heart goes knock-knock with fright. Truly: where things must fall, they fall, and the cave falls with the ridge, and the ridge with the mountain. Green and dark are dyed to jade a thousand fathoms deep; blue gauze shrouds ten thousand heaps of mist.
The master urged his silver-gray gently; the Great Sage Sun stayed his cloud and went slow; Zhu Wuneng shifted his load and trudged. As they looked at the mountain, suddenly a whirlwind rose with a great burst. Tripitaka's heart quaked in the saddle: “Wukong, the wind is rising.” Pilgrim said: “What is a wind to fear? This is the air of the four seasons from heaven—what is there to dread?” Tripitaka said: “This wind is very wicked; it is not like the winds of heaven.” Pilgrim said: “How do you see it is not like heaven's winds?” Tripitaka said: “Look at this wind:
Toweringly, vastly, whistling and streaming; dimly, darkly, out of the blue vault it comes.Crossing the ridge one hears a thousand trees roar; entering the wood one sees ten thousand stalks sway.It shakes the willows at the bank down to the root; it blows the garden's flowers away with their leaves.The fishing boats that draw their nets make fast their cables; the traveler's skiffs, sails dropped, cast anchor all.The traveler halfway loses his road; the woodman on the hill can hardly bear his load.In the groves of immortal fruit the monkeys scatter; from the clusters of strange flowers the deer flee.Before the cliff juniper and cypress topple every one; below the ravine pine and bamboo shed leaf on leaf.It scatters earth and lifts dust, spraying sand; it overturns rivers and churns seas, wave upon wave.”
Bajie came up and caught Pilgrim: “Senior brother, the wind is very great; let us hide a while, and be safe.” Pilgrim laughed: “Brother, you are faint-hearted. Hide when the wind blows—but what if we run plump on the goblin face to face?” Bajie said: “Brother, have you never heard, 'Shun beauty as you would shun an enemy; shun wind as you would shun an arrow'? Let us hide a while; it costs us nothing.” Pilgrim said: “Say nothing yet; let me catch a handful of this wind and smell it.” Bajie laughed: “Senior brother is telling his empty tales again. Who ever caught a wind to smell it? Caught or not, it would wriggle away.” Pilgrim said: “Brother, you do not know old Sun's art of 'catching the wind.'” The good Great Sage let the wind's head pass, caught the wind's tail and sniffed it: there was a smell of fish. He said: “Truly no honest wind. By its savor this wind is no tiger wind, but a goblin wind, and there is something crooked in it, past doubting.”
He had hardly spoken when from below the slope came a striped tiger, tail clipped, hooves a-thunder. Tripitaka, startled, could not hold his carved saddle, turned a somersault off the white horse, and lay slant against the roadside, truly soul fled and spirit scattered. Bajie dropped the load, drew the rake, and, not yielding place to Pilgrim, ran forward and bawled: “Sin-beast, where are you running!” He caught him and struck at the head. The tiger rose straight up, swung his fore-left paw, clutched his own breast, and raked downward—with a ripping sound the skin came off, and he stood by the roadside. See how fierce his shape? Ah, that figure:
Blood-glossed his raw and flayed body; red-flushed his curved and circling legs.Flame-bristling his two shaggy temples; stiff-bristling his two eyebrows upright.White and gleaming his four fangs of steel; shining bright his one pair of golden eyes.Haughty and straining, he roars his great roar; gallant and fierce, he shouts his loud shout.
He cried: “Softly, softly. I am no other than the vanguard of the road before the Great King of Yellow Wind. By the Great King's strict command I patrol this mountain, to catch a few common men for our platter. What monks are you, from where, that you dare lift weapons and wound me?” Bajie cursed: “You sin-beast! You do not know me. We are no common travelers, but disciples of Tripitaka, royal brother of the Great Tang in the Land of the East, sent under seal to the West to bow before Buddha and fetch the scriptures. Run far away early, and clear the highroad; do not frighten my master, and I spare your life. Rampage as before, and where the rake falls there is no mercy.” The goblin would hear no parley; he stepped up quick, made his guard, and clawed at Bajie's face; Bajie dodged swiftly and swept the rake at him. The goblin, weaponless, turned and ran; Bajie followed hard; the goblin reached the tumbled rocks below the slope, drew two knives of red copper, swung them up in haste, and turned to meet him. The two fought back and forth before the slope, charging and wheeling.
Pilgrim raised the Tang monk: “Master, do not fear. Sit still; let old Sun go help Bajie, and when the monster is beaten down we go.” Tripitaka gathered himself up, trembling, murmuring the Sutra of the Heart of Many Hearts—no more of that.
Pilgrim drew the iron staff, crying “Take him!” Bajie braced his spirit; the goblin broke and fled. Pilgrim said: “Spare him not; we must run him down.” The two swung rake and iron staff and chased him down the mountain. The goblin, in a fluster of hands and feet, played the trick of the golden cicada slipping its shell: rolling over, he showed his true form, a fierce tiger still. Pilgrim and Bajie would not let go: they pressed the tiger, resolved to tear the root. The goblin, seeing them close upon him, clutched his breast again, stripped off his skin, spread it over the Crouching Tiger Stone, and, his true body freed, turned into a wild wind and made straight back to the road. There he saw the master murmuring the Sutra of the Heart of Many Hearts, seized him in one grab, and rode the long wind away with him. Poor Tripitaka: River Float was fated to grindings and trials; in the gate of quiet extinction merit is hard won.
The goblin carried the Tang monk to the cave mouth, stilled the wild wind, and said to the doorkeepers: “Go tell the Great King: the Tiger Vanguard of the road before has taken a monk, and waits outside for orders.” The cave lord gave the word to bring him in. The Tiger Vanguard, the two red copper knives stuck at his waist, bore the Tang monk in both hands, came up, and knelt: “Great King, your humble officer, unskilled, bore your command to patrol the mountain, and met with a monk—he is Master Tripitaka, royal brother of the Great Tang in the Land of the East, going west to bow before Buddha and fetch the scriptures. I took him and bring him to offer, a small dish for your feast.”
The cave lord heard and started: “I have heard it said: Master Tripitaka is a holy monk sent by the Tang under seal to fetch the scriptures; under him is a disciple called Pilgrim Sun, of vast powers and mighty strength. How could you take him?” The Vanguard said: “He has two disciples: the first wields a nine-toothed rake, long-mouthed and big-eared; the other wields an iron staff of the gold bands, with eyes of fire and pupils of gold. They were just upon me, fighting hard, when I played the trick of the golden cicada slipping its shell, slipped free in the opening, and took this monk, to offer to the Great King, a small token of one meal's respect.” The cave lord said: “Do not eat him yet.” The Vanguard said: “Great King, to see food and not eat it—is that not a weakling's way?” The cave lord said: “You do not understand. To eat him is a small matter; I only fear his two disciples will come to the door and raise an uproar: that is not safe. Bind him on the Wind-Settling Stake in the back garden. Wait three days or five: if the two do not come to trouble us, then, first, his body will be clean and fresh, second, no wrangling—shall we not do as we please? Boil him or steam him, fry him or braise him, and take our ease over him at leisure.” The Vanguard rejoiced: “Great King, deep your schemes and far your foresight—well said!” He called: “Boys, take him away.”
Seven or eight binders crowded up and carried the Tang monk off, like an eagle with a sparrow, roped and wound in cords. So it was: River Float of the bitter fate thought of Pilgrim; the holy monk in trouble thought of Wuneng. He cried: “Disciples! I know not on what mountain you take sprites, in what place you subdue goblins; I am seized by a demon and suffering this wicked wrong—when shall we meet again? Bitter, bitter! If you come soon, you may yet save my life; if you are very late, I am surely lost.” Sighing on one side, his tears fell like rain.
Now Pilgrim and Bajie chased the tiger down the slope, and saw it run and fall, crouched flat before the cliff. Pilgrim raised the staff and struck with all his force—the shock stung his own hand. Bajie struck again with the rake, and the teeth sprang back: it was a tiger skin spread over the Crouching Tiger Stone. Pilgrim was startled: “Bad, bad! We have fallen into his trick!” Bajie said: “What trick?” Pilgrim said: “It is called the golden cicada slipping its shell: he spread the skin here and is gone. Let us go back and look for master, before harm comes to him.” The two turned back in haste: Tripitaka was gone. Pilgrim shouted like thunder: “What now? Master is taken.” Bajie led the horse, tears dropping: “Heavens, heavens! Where shall we look?” Pilgrim, head up, said: “Do not weep, do not weep; weeping only blunts the edge. In any case he must be on this mountain; let us search.”
The two rushed into the mountain, over the ridges and across the spurs, a long while, till from beneath a rock cliff a cave dwelling thrust up. The two stood and gazed: perilous indeed. Behold:
Folded crags and pointed peaks; winding ridges and an ancient road. Green pines and emerald bamboo, gentle and swaying; green willows and glossy wutong, fresh and bending. Before the cliff strange stones in pairs; within the wood shy birds in couples. The ravine waters run far, dashing the rock walls; the mountain springs drip fine, spilling over the sand banks. Wild clouds in flakes; the immortal grasses thick and soft. Fox goblins and cunning hares dart and weave; horned deer and musk deer vie in valor. From the cloven cliff hangs slantwise a vine of ten thousand years; over the deep glen hangs half-suspended a cypress of a thousand ages. Grand and towering it outdoes Mount Hua; fallen petals and crying birds would match the Terrace of Heaven.
Pilgrim said: “Worthy brother, set the baggage in that wind-hidden hollow and turn the horses loose; do not show yourself. Let old Sun go fight at his gate: the goblin must be taken before master can be saved.” Bajie said: “No need of orders. Go quickly.”
Pilgrim straightened his gown, tightened his tiger-skin skirt, drew the staff, and made at the gate. On it were six great characters: YELLOW WIND RIDGE, YELLOW WIND CAVE. He planted his feet in a T, staff in hand, and cried aloud: “Goblins, send my master out quickly, and save me the trouble of overturning your nest and flattening your lodging.” The little goblins heard and trembled every one, and ran scuttling in to report: “Great King, ruin!” The Yellow Wind Goblin, sitting within, asked: “What is it?” The goblins said: “At the cave gate is a monk with a thunder-god mouth and hairy face, an iron staff of monstrous size in his hand, demanding his master.” The cave lord started, and called the Tiger Vanguard: “I sent you to patrol the mountain: you should have taken mountain oxen, wild swine, fat deer, or shaggy goats. How have you taken that Tang monk, and drawn his disciple here to make this uproar? How is it to be handled?” The Vanguard said: “Great King, be at ease and rest; pillow high and do not worry. Your humble officer, unskilled, will take fifty lads out and bring that Sun Wukong in to fill the pot.” The cave lord said: “Besides my officers great and small I have five or seven hundred lads: choose and lead as many as you will. Only take that Pilgrim, and we may eat our fill of that monk in peace and quiet; I will gladly be your sworn brother. But if you cannot take him and only get yourself hurt, do not then blame me.” The Tiger Goblin said: “Be at ease, be at ease. Let me go.”
He picked out fifty sturdy goblins indeed, beat the drum and shook the banners, twirled the two red copper knives, and came out the gate, crying loud and harsh: “You monkey-monk, from where, that you come shouting and bawling here?” Pilgrim cursed: “You flayed beast! You played your shell-slipping trick and made away with my master, and you ask me what for. Hand my master out quickly and well, and I may spare your life.” The Tiger Goblin said: “Your master I took, to make my Great King a supper. Know which way the wind sits, and go back; otherwise I take you too, and we make a meal of you both—buying one, and getting one into the bargain.” Hearing this, Pilgrim's heart blazed; his steel teeth ground with a crackle, his fiery eyes round and rolling; he drew the iron staff and roared: “What powers have you, to talk so big? Do not run—look to the staff!” The Vanguard hastily caught it with his knives. The fight was indeed no light matter: each showed his might. A fine fight:
That goblin was a true goose egg; Wukong was the stone of the goose yard.The red copper knives against the Handsome Monkey King—like a heap of eggs thrown at a boulder.How should the crow and magpie contend with the phoenix? How should the dove match the hawk and sparrowhawk?That goblin breathes wind and grays the mountain with ash; Wukong spits mist and clouds the sun.Before three rounds or five the Vanguard's loins went soft and all his strength was gone;He turned to flee for his life, and Wukong pressed him hard to the death.
The Tiger Goblin could ward no longer, and turned and ran. He had talked big before the cave lord, and dared not go back to the cave, but made up the slope for his life. Pilgrim would not let go: staff in hand, hot on him, roaring and howling, his cries unceasing—and so he chased him to the wind-hidden hollow. He lifted his head, and saw Bajie there watering the horse. Bajie heard the roar of pursuit, turned to look: it was Pilgrim chasing the beaten Tiger Goblin; he dropped the horse, raised the rake, and struck aslant at his head. Poor Vanguard: escaped from the net of yellow silk, who knew he would run into the fish-snarer? One blow of Bajie's rake punched nine holes in him, fresh blood welling; his skull drained of marrow to the last. There is a poem to prove it. The poem says:
Three times five years ago he turned to the true school; keeping fast, eating herbs, he woke to the empty truth.With a sincere heart he vowed to guard Tang Tripitaka: first taking the monk's vow, he wins this merit here.
The Idiot set a foot on his spine and swung the rake to strike again. Pilgrim saw and rejoiced: “Brother, just so! He brought a few score goblins to fight old Sun; I beat him, and instead of running to the cave he runs here to seek death. Good that you caught him, or he was off again.” Bajie said: “Was it he that raised the wind and carried master off?” Pilgrim said: “The very one.” Bajie said: “Did you ask where master is?” Pilgrim said: “The goblin has master in the cave, to make a supper for some goblin king of his. Old Sun flared up and fought him here—and it was you that ended his life. Brother, this merit is yours. Keep the horse and the load; I will drag this dead monster off, and go back to the cave mouth to defy them. That old goblin must be taken before master can be saved.” Bajie said: “Brother, well said. Go, go. If you beat that old goblin and he runs this way, old Pig will head him off and kill him.”
Good Pilgrim: one hand lifted the iron staff, one hand dragged the dead tiger, and he made straight for the cave mouth. Truly:
The master in distress meets with goblins; natures in accord subdue the raging fiends.
But whether he could subdue the goblin and save the Tang monk—listen to the next chapter to find out.
Chapter 21
Traditional Chinese
第二十一回 護法設莊留大聖 須彌靈吉定風魔
卻說那五十個敗殘的小妖拿著些破旗、破鼓，撞入洞裡，報道：「大王，虎先鋒戰不過那毛臉和尚，被他趕下東山坡去了。」老妖聞說，十分煩惱。正低頭不語，默思計策，又有把前門的小妖道：「大王，虎先鋒被那毛臉和尚打殺了，拖在門口罵戰哩。」那老妖聞言，愈加煩惱道：「這廝卻也無知。我倒不曾吃他師父，他轉打殺我家先鋒，可恨！可恨！」叫：「取披掛來。我也只聞得講甚麼孫行者，等我出去，看是個甚麼九頭八尾的和尚，拿他進來，與我虎先鋒對命。」眾小妖急急擡出披掛。老妖結束齊整，綽一杆三股鋼叉，帥群妖跳出本洞。
那大聖停立門外，見那妖走將出來，著實驍勇。看他怎生打扮，但見那：
金盔晃日，金甲凝光。盔上纓飄山雉尾，羅袍罩甲淡鵝黃。勒甲絛盤龍耀彩，護心鏡繞眼輝煌。鹿皮靴，槐花染色；錦圍裙，柳葉絨妝。手持三股鋼叉利，不亞當年顯聖郎。
那老妖出得門來，厲聲高叫道：「那個是孫行者？」這行者腳屣著虎怪的皮囊，手執著如意的鐵棒，答道：「你孫外公在此。送出我師父來。」那怪仔細觀看，見行者身軀鄙猥，面容羸瘦，不滿四尺。笑道：「可憐，可憐。我只道是怎麼樣扳翻不倒的好漢，原來是這般一個骷髏的病鬼。」行者笑道：「你這個兒子，忒沒眼色。你外公雖是小小的，你若肯照頭打一叉柄，就長三尺。」那怪道：「你硬著頭，吃吾一柄。」大聖公然不懼。那怪果打一下來。他把腰躬一躬，足長了三尺，有一丈長短。慌得那妖把鋼叉按住，喝道：「孫行者，你怎麼把這護身的變化法兒，拿來我門前使出？莫弄虛頭，走上來，我與你見見手段。」行者笑道：「兒子啊，常言道：『留情不舉手，舉手不留情。』你外公手兒重重的，只怕你捱不起這一棒。」那怪那容分說，撚轉鋼叉，望行者當胸就刺；這大聖正是會家不忙，忙家不會，理開鐵棒，使一個「烏龍掠地勢」，撥開鋼叉，又照頭便打。他二人在那黃風洞口，這一場好殺：
妖王發怒，大聖施威。妖王發怒，要拿行者抵先鋒；大聖施威，欲捉精靈救長老。叉來棒架，棒去叉迎。一個是鎮山都總帥，一個是護法美猴王。初時還在塵埃戰，後來各起在中央。點鋼叉，尖明銳利；如意棒，身黑箍黃。戳著的魂歸冥府，打著的定見閻王。全憑著手疾眼快，必須要力壯身強。兩家捨死忘生戰，不知那個平安那個傷。
那老妖與大聖鬥經三十回合，不分勝敗。這行者要見功績，使一個「身外身」的手段：把毫毛揪下一把，用口嚼得粉碎，望上一噴，叫聲：「變！」變有百十個行者，都是一樣打扮，各執一根鐵棒，把那怪圍在空中。那怪害怕，也使一般本事：急回頭，望著巽地上，把口張了三張，呼的一口氣吹將出去，忽然間，一陣黃風，從空刮起。好風，真個利害：
冷冷颼颼天地變，無影無形黃沙旋。穿林折嶺倒松梅，播土揚塵崩嶺坫。黃河浪潑徹底渾，湘江水湧翻波轉。碧天振動斗牛宮，爭些刮倒森羅殿。五百羅漢鬧喧天，八大金剛齊嚷亂。文殊走了青毛獅，普賢白象難尋見。真武龜蛇失了群，梓橦騾子飄其韂。行商喊叫告蒼天，梢公拜許諸般願。煙波性命浪中流，名利殘生隨水辦。仙山洞府黑攸攸，海島蓬萊昏暗暗。老君難顧煉丹爐，壽星收了龍鬚扇。王母正去赴蟠桃，一風吹亂裙腰釧。二郎迷失灌州城，哪吒難取匣中劍。天王不見手心塔，魯班吊了金頭鑽。雷音寶闕倒三層，趙州石橋崩兩斷。一輪紅日蕩無光，滿天星斗皆昏亂。南山鳥往北山飛，東湖水向西湖漫。雌雄拆對不相呼，子母分離難叫喚。龍王遍海找夜叉，雷公到處尋閃電。十代閻王覓判官，地府牛頭追馬面。這風吹倒普陀山，捲起觀音經一卷。白蓮花卸海邊飛，吹倒菩薩十二院。盤古至今曾見風，不似這風來不善。唿喇喇，乾坤險不炸崩開，萬里江山都是顫。
那妖怪使出這陣狂風，就把孫大聖毫毛變的小行者刮得在那半空中卻似紡車兒一般亂轉，莫想掄得棒，如何攏得身？慌得行者將毫毛一抖，收上身來。獨自個舉著鐵棒，上前來打。又被那怪劈臉噴了一口黃風，把兩隻火眼金睛刮得緊緊閉合，莫能睜開。因此難使鐵棒，遂敗下陣來。那妖收風回洞不題。
卻說豬八戒見那黃風大作，天地無光，牽著馬，守著擔，伏在山凹之間，也不敢睜眼，不敢擡頭，口裡不住的念佛許願；又不知行者勝負何如，師父死活何如。正在那疑思之時，卻早風定天晴。忽擡頭往那洞門前看處，卻也不見兵戈，不聞鑼鼓。獃子又不敢上他門，又沒人看守馬匹、行李，果是進退兩難，愴惶不已。憂慮間，只聽得孫大聖從西邊吆喝而來，他才欠身迎著道：「哥哥，好大風啊！你從那裡走來？」行者擺手道：「利害，利害！我老孫自為人，不曾見這大風。那老妖使一柄三股鋼叉，來與老孫交戰。戰到有三十餘合，是老孫使一個『身外身』的本事。把他圍打，他甚著急，故弄出這陣風來。果是兇惡，刮得我站立不住，收了本事，冒風而逃。──哏，好風！哏，好風！老孫也會呼風，也會喚雨，不曾似這個妖精的風惡。」八戒道：「師兄，那妖精的武藝如何？」行者道：「也看得過，叉法兒倒也齊整，與老孫也戰個手平。卻只是風惡了，難得贏他。」八戒道：「似這般怎生救得師父？」行者道：「救師父且等再處。不知這裡可有眼科先生，且教他把我眼醫治醫治。」八戒道：「你眼怎的來？」行者道：「我被那怪一口風噴將來，吹得我眼珠酸痛，這會子冷淚常流。」八戒道：「哥啊，這半山中，天色又晚，且莫說要甚麼眼科，連宿處也沒有了。」行者道：「要宿處不難，我料著那妖精還不敢傷我師父，我們且找上大路，尋個人家住下，過此一宵，明日天光，再來降妖罷。」八戒道：「正是，正是。」
他卻牽了馬，挑了擔，出山凹，行上路口。此時漸漸黃昏，只聽得路南山坡下有犬吠之聲。二人停身觀看，乃是一家莊院，影影的有燈火光明。他兩個也不管有路無路，漫草而行，直至那家門首。但見：
紫芝翳翳，白石蒼蒼。紫芝翳翳多青草，白石蒼蒼半綠苔。數點小螢光灼灼，一林野樹密排排。香蘭馥郁，嫩竹新栽。清泉流曲澗，古柏倚深崖。地僻更無遊客到，門前惟有野花開。
他兩個不敢擅入，只得叫一聲：「開門，開門！」那裡有一老者，帶幾個年幼的農夫，叉鈀掃帚齊來，問道：「甚麼人？甚麼人？」行者躬身道：「我們是東土大唐聖僧的徒弟。因往西方拜佛求經，路過此山，被黃風大王拿了我師父去了，我們還未曾救得。天色已晚，特來府上告借一宵，萬望方便方便。」那老者答禮道：「失迎，失迎。此間乃雲多人少之處，卻才聞得叫門，恐怕是妖狐、老虎及山中強盜等類，故此小介愚頑，多有衝撞，不知是二位長老。請進，請進。」
他兄弟們牽馬挑擔而入，徑至裡邊，拴馬歇擔，與莊老拜見敘坐。又有蒼頭獻茶。茶罷，捧出幾碗胡麻飯。飯畢，命設鋪就寢。行者道：「不睡還可，敢問善人，貴地可有賣眼藥的？」老者道：「是那位長老害眼？」行者道：「不瞞你老人家說，我們出家人自來無病，從不曉得害眼。」老人道：「既不害眼，如何討藥？」行者道：「我們今日在黃風洞口救我師父，不期被那怪將一口風噴來，吹得我眼珠酸痛，今有些眼淚汪汪，故此要尋眼藥。」那老者道：「善哉，善哉！你這個長老，小小的年紀，怎麼說謊？那黃風大王，風最利害。他那風，比不得甚麼春秋風、松竹風與那東西南北風。……」八戒道：「想必是夾腦風、羊耳風、大麻風、偏正頭風？」長者道：「不是，不是。他叫做三昧神風。」行者道：「怎見得？」老者道：「那風能吹天地暗，善刮鬼神愁，裂石崩崖惡，吹人命即休。你們若遇著他那風吹了時，還想得活哩？只除是神仙，方可得無事。」行者道：「果然，果然。我們雖不是神仙，神仙還是我的晚輩。這條命急切難休，卻只是吹得我眼珠酸痛。」那老者道：「既如此說，也是個有來頭的人。我這敝處卻無賣眼藥的。老漢也有些迎風冷淚，曾遇異人，傳了一方，名喚三花九子膏，能治一切風眼。」行者聞言，低頭唱喏道：「願求些兒，點試點試。」那老者應承，即走進去，取出一個瑪瑙石的小罐兒來，拔開塞口，用玉簪兒蘸出少許，與行者點上，教他不得睜開，寧心睡覺，明早就好。點畢，收了石罐，徑領小介們退於裡面。
八戒解包袱，展開鋪蓋，請行者安置。行者閉著眼亂摸。八戒笑道：「先生，你的明杖兒呢？」行者道：「你這個饢糟的獃子，你照顧我做瞎子哩。」那獃子啞啞的暗笑而睡。行者坐在鋪上，轉運神功，直到三更後方才睡下。
不覺又是五更將曉。行者抹抹臉，睜開眼道：「果然好藥，比常更有百分光明。」卻轉頭後邊望望，呀！那裡得甚房舍窗門，但只見些老槐高柳，兄弟們都睡在那綠莎茵上。那八戒醒來道：「哥哥，你嚷怎的？」行者道：「你睜開眼睛看看。」獃子忽擡頭，見沒了人家，慌得一轂轆爬將起來道：「我的馬哩？」行者道：「樹上拴的不是？」「行李呢？」行者道：「你頭邊放的不是？」八戒道：「這家子也憊懶，他搬了，怎麼就不叫我們一聲？通得老豬知道，也好與你送些茶果。想是躲門戶的，恐怕里長曉得，卻就連夜搬了。──噫！我們也忒睡得死，怎麼他家拆房子，響也不聽見響響？」行者吸吸的笑道：「獃子，不要亂嚷。你看那樹上是個甚麼紙帖兒？」八戒走上前，用手揭了，原來上面四句頌子云：
莊居非是俗人居，護法伽藍點化廬。妙藥與君醫眼痛，盡心降怪莫躊躇。
行者道：「這夥強神，自換了龍馬，一向不曾點他，他倒又來弄虛頭。」八戒道：「哥哥莫扯架子，他怎麼伏你點札？」行者道：「兄弟，你還不知哩。這護教伽藍、六丁六甲、五方揭諦、四值功曹奉菩薩的法旨，暗保我師父者。自那日報了名，只為這一向有了你，再不曾用他們，故不曾點札罷了。」八戒道：「哥哥，他既奉法旨暗保師父，所以不能現身明顯，故此點化仙莊。你莫怪他，昨日也虧他與你點眼，又虧他管了我們一頓齋飯，亦可謂盡心矣。你莫怪他，我們且去救師父來。」行者道：「兄弟說得是。此處到那黃風洞口不遠，你且莫動身，只在林子裡看馬守擔。等老孫去洞裡打聽打聽，看師父下落如何，再與他爭戰。」八戒道：「正是這等，討一個死活的實信。假若師父死了，各人好尋頭幹事；若是未死，我們好竭力盡心。」行者道：「莫亂談，我去也。」
他將身一縱，徑到他門首，門尚關著睡覺。行者不叫門，且不驚動妖怪，捻著訣，念個咒語，搖身一變，變做一個花腳蚊蟲，真個小巧。有詩為證。詩曰：
擾擾微形利喙，嚶嚶聲細如雷。 蘭房紗帳善通隨，正愛炎天暖氣。只怕薰煙撲扇，偏憐燈火光輝。 輕輕小小忒鑽疾，飛入妖精洞裡。
只見那把門的小妖正打鼾睡，行者往他臉上叮了一口，那小妖翻身醒了，道：「我爺啞！好大蚊子，一口就叮了一個大疙疸。」忽睜眼道：「天亮了。」又聽得支的一聲，二門開了。行者嚶嚶的飛將進去，只見那老妖吩咐各門上謹慎，一壁廂收拾兵器：「只怕昨日那陣風不曾刮死孫行者，他今日必定還來，來時定教他一命休矣。」
行者聽說，又飛過那廳堂，徑來後面，但見一層門關得甚緊。行者漫門縫兒鑽將進去，原來是個大空園子，那壁廂定風樁上繩纏索綁著唐僧哩。那師父紛紛淚落，心心只念著悟空、悟能，不知都在何處。行者停翅，叮在他光頭上，叫聲：「師父。」那長老認得他的聲音，道：「悟空啊，想殺我也。你在那裡叫我哩？」行者道：「師父，我在你頭上哩。你莫要心焦，少得煩惱。我們務必拿住妖精，方才救得你的性命。」唐僧道：「徒弟啊，幾時才拿得妖精麼？」行者道：「拿你的那虎怪，已被八戒打死了。只是老妖的風勢利害，料著只在今日，管取拿他。你放心莫哭，我去啞。」
說聲去，嚶嚶的飛到前面。只見那老妖坐在上面，正點札各路頭目。又見那洞前有一個小妖精，把個令字旗磨一磨，撞上廳來報道：「大王，小的巡山，才出門，見一個長嘴大耳朵的和尚坐在林裡，若不是我跑得快些，幾乎被他捉住。卻不見昨日那個毛臉和尚。」老妖道：「孫行者不在，想必是風吹死也；再不便去那裡求救兵去了。」眾妖道：「大王，若果吹殺了他，是我們的造化；只恐吹不死他，他去請些神兵來，卻怎生是好？」老妖道：「怕那甚麼神兵？若還定得我的風勢，只除了靈吉菩薩來是，其餘何足懼也？」
行者在屋梁上，只聽得他這一句言語，不勝歡喜。即抽身飛出，現本相，來至林中，叫聲：「兄弟。」八戒道：「哥，你往那裡去來？剛才一個打令字旗的妖精，被我趕了去也。」行者笑道：「虧你，虧你。老孫變做蚊蟲兒，進他洞去探看師父，原來師父被他綁在定風樁上哭哩。是老孫吩咐，教他莫哭。又飛在屋梁上聽了一聽，只見那拿令字旗的喘噓噓的走進去報道：只是被你趕他，卻不見我。老妖亂猜亂說，說老孫是風吹殺了，又說是請神兵去了。他卻自家供出一個人來，甚妙，甚妙。」八戒道：「他供的是誰？」行者道：「他說怕甚麼神兵，那個能定他的風勢，只除是靈吉菩薩來是。──但不知靈吉住在何處？」
正商議處，只見大路傍走出一個老公公來。你看他怎生模樣：
身健不扶拐杖，冰髯雪鬢蓬蓬。金花耀眼意朦朧，瘦骨衰筋強硬。屈背低頭緩步，龐眉赤臉如童。看他容貌是人稱，卻似壽星出洞。
八戒望見大喜道：「師兄，常言道：『要知山下路，須問去來人。』你上前問他一聲，何如？」真個大聖藏了鐵棒，放下衣襟，上前叫道：「老公公，問訊了。」那老者半答不答的還了個禮道：「你是那裡和尚？這曠野處，有何事幹？」行者道：「我們是取經的聖僧。昨日在此失了師父，特來動問公公一聲：靈吉菩薩在那裡住？」老者道：「靈吉在直南上，到那裡還有三千里路。有一山，呼名小須彌山，山中有個道場，乃是菩薩講經禪院。汝等是取他的經去了？」行者道：「不是取他的經，我有一事煩他，不知從那條路去。」老者用手向南指道：「這條羊腸路就是了。」哄得那孫大聖回頭看路，那公公化作清風，寂然不見。只是路傍留下一張簡帖，上有四句頌子云：
上覆齊天大聖聽：老人乃是李長庚。須彌山有飛龍杖，靈吉當年受佛兵。
行者執了帖兒，轉身下路。八戒道：「哥啊，我們連日造化低了，這兩日白日裡見鬼。那個化風去的老兒是誰？」行者把帖兒遞與八戒，念了一遍道：「李長庚是那個？」行者道：「是西方太白金星的名號。」八戒慌得望空下拜道：「恩人，恩人，老豬若不虧金星奏准玉帝啊，性命也不知化作甚的了。」行者道：「兄弟，你卻也知感恩。但莫要出頭，只藏在這樹林深處，仔細看守行李、馬匹。等老孫尋須彌山，請菩薩去耶。」八戒道：「曉得，曉得，你只管快快前去。老豬學得個烏龜法，得縮頭時且縮頭。」
孫大聖跳在空中，縱觔斗雲，徑往直南上去，果然速快，他點頭經過三千里，扭腰八百有餘程。須臾，見一座高山，半中間有祥雲出現，瑞藹紛紛。山凹裡果有一座禪院，只聽得鐘磬悠揚，又見那香煙縹緲。大聖直至門前，見一道人，項掛數珠，口中念佛。行者道：「道人作揖。」那道人躬身答禮道：「那裡來的老爺？」行者道：「這可是靈吉菩薩講經處麼？」道人道：「此間正是，有何話說？」行者道：「累煩你老人家與我傳答傳答：我是東土大唐駕下御弟三藏法師的徒弟齊天大聖孫悟空行者，今有一事，要見菩薩。」道人笑道：「老爺字多話多，我不能全記。」行者道：「你只說是唐僧徒弟孫悟空來了。」
道人依言，上講堂傳報。那菩薩即穿袈裟，添香迎接。這大聖才舉步入門，往裡觀看，只見那：
滿堂錦繡，一屋威嚴。眾門人齊誦《法華經》，老班首輕敲金鑄磬。佛前供養，盡是仙果仙花；案上安排，皆是素殽素品。輝煌寶燭，條條金燄射虹霓；馥郁真香，道道玉煙飛彩霧。正是那講罷心閑方入定，白雲片片繞松梢。靜收慧劍魔頭絕，般若波羅善會高。
那菩薩整衣出迓，行者登堂，坐了客位，隨命看茶。行者道：「茶不勞賜，但我師父在黃風山有難，特請菩薩施大法力降怪救師。」菩薩道：「我受了如來法令，在此鎮押黃風怪。如來賜了我一顆定風丹、一柄飛龍寶杖。當時被我拿住，饒了他的性命，放他去隱性歸山，不許傷生造孽。不知他今日欲害令師，有違教令，我之罪也。」那菩薩欲留行者，治齋相敘，行者懇辭，隨取了飛龍杖，與大聖一齊駕雲。
不多時，至黃風山上。菩薩道：「大聖，這妖怪有些怕我，我只在雲端內住定，你下去與他索戰，誘他出來，我好施法力。」行者依言，按落雲頭，不容分說，掣鐵棒把他洞門打破。叫道：「妖怪，還我師父來也！」慌得那把門小妖急忙傳報。那怪道：「這潑猴著實無禮，再不伏善，反打破我門。這一出去，使陣神風，定要把他吹死。」仍前披掛，手綽鋼叉，又走出門來。見了行者，更不打話，撚叉當胸就刺；大聖側身躲過。舉棒對面相還戰不數合，那怪吊回頭，望巽地上，才待要張口呼風，只見那半空裡，靈吉菩薩將飛龍寶杖丟將下來，不知念了些甚麼咒語，卻是一條八爪金龍，撥喇的掄開兩爪，一把抓住妖精，提著頭，兩三捽，捽在山石崖邊，現了本相，卻是一個黃毛貂鼠。
行者趕上，舉棒就打，被菩薩攔住道：「大聖，莫傷他命我還要帶他去見如來。」又對行者道：「他本是靈山腳下的得道老鼠，因為偷了琉璃盞內的清油，燈火昏暗，恐怕金剛拿他，故此走了，卻在此處成精作怪。如來照見了他，不該死罪，故著我轄押，但他傷生造孽，拿上靈山。今又衝撞大聖，陷害唐僧，我拿他去見如來，明正其罪，才算這場功績哩。」行者聞言，卻謝了菩薩。菩薩西歸不題。
卻說豬八戒在那林內，正思量行者，只聽得山坂下叫聲：「悟能兄弟，牽馬挑擔來耶。」那獃子認得是行者聲音，急收拾跑出林外，見了行者道：「哥哥，怎的幹事來？」行者道：「請靈吉菩薩，使一條飛龍杖，拿住妖精，原來是個黃毛貂鼠成精，被他帶去靈山見如來去了。我和你洞裡去救師父。」那獃子才歡歡喜喜。
二人撞入裡面，把那一窩狡兔、妖狐、香獐、角鹿，一頓釘鈀、鐵棒，盡情打死，卻往後園拜救師父。師父出得門來，問道：「你兩人怎生捉得妖精？如何方救得我？」行者將那請靈吉降妖的事情，陳了一遍。師父謝之不盡。他兄弟們把洞中素物，安排些茶飯吃了，方才出門，找大路向西而去。
畢竟不知向後如何，且聽下回分解。
English
The Dharma Guardians Set Out a Farmstead to Detain the Great Sage; Lingji of Sumeru Subdues the Wind Demon
Now those fifty beaten little demons, clutching tattered banners and broken drums, tumbled into the cave and reported: "Great King, the Tiger Vanguard could not stand against that monkey-faced monk; he has been chased down the eastern slope." When the old demon heard this he was sorely troubled. As he sat with head bowed, silent, turning plans over in his mind, the imp at the front gate called in: "Great King, the Tiger Vanguard has been beaten to death by that monkey-faced monk, and the monk is dragging his body before our very gate, shouting defiance." At this the old demon grew more troubled still. "This wretch has no sense at all," he said. "I had never so much as eaten his master, yet he turns around and beats my vanguard to death. Infuriating! Infuriating!" He called: "Bring out my armor. I have only heard tell of this Pilgrim Sun. Let me go out and see what kind of nine-headed, eight-tailed monk he is: I will take him alive and make him pay for my Tiger Vanguard." The little demons hastily bore out the armor. The old demon buckled it on smartly, took up a three-pronged steel trident, and led his horde of demons leaping from the cave.
The Great Sage stood waiting before the gate and watched the demon come striding out, gallant and terrible to see. What manner of figure did he cut? Just this:
A golden helmet dazzled the sun; golden armor stilled the light to a gleam.From the helmet plumes of mountain pheasant tail came streaming; a gauze robe, pale goose-yellow, hooded the mail.The waistband coiled with dragons, brilliant in color; the heart-guard mirror swam bright before the eyes.Deer-hide boots dyed the yellow of locust flowers; a brocade apron furred like willow leaves.In his hand a three-pronged steel trident, keen — no less a warrior than the Illustrious Sage of former days.
The old demon came out his gate and shouted at the top of his voice: "Which of you is Pilgrim Sun?" The Pilgrim, the tiger demon's hide under his feet and the As-You-Will iron staff in his hand, answered: "Your grandfather Sun stands here. Bring out my master." The demon looked him over carefully — a shabby little body, a scrawny face, less than four feet tall — and laughed. "Pitiful, pitiful! And here I thought some hero no blow could topple was come; it is only this sickly skeleton of a ghost." Pilgrim laughed. "My boy, you have no eye at all. Your grandfather may be small, but let him strike you one blow on the crown with that trident shaft, and I will grow three feet." "Then set your skull hard," said the demon, "and take my shaft." The Great Sage showed no fear whatever, and the demon did truly strike him once. He bowed at the waist, and stretched a good three feet, until he stood about a zhang tall. The demon, alarmed, checked his trident and roared: "Pilgrim Sun, how dare you bring your body-guarding arts of transformation to my very gate? No more tricks — come up here and let us see each other's hands." Pilgrim laughed. "My boy, the proverb says: if you mean mercy, do not raise your hand; raise your hand, and mercy is done. Your grandfather's hand lies heavy — I fear you could not stand under one blow of this staff." The demon gave him no time to argue, but spun the steel trident and stabbed at the Pilgrim's chest. And the Great Sage was precisely the practiced hand that never flusters and the flustered hand that never practiced: he swept the iron staff around, played the stance Black Dragon Skimming the Ground, knocked the trident wide, and hammered at the demon's head. So the two of them, at the mouth of Yellow Wind Cave, fought a fine great battle:
The demon king flew into a rage; the Great Sage put forth his might.The demon king flew into a rage, to seize the Pilgrim and pay for his vanguard; the Great Sage put forth his might, to catch the spirit and rescue the elder.Trident came, staff parried; staff went out, trident answered.One was the garrison commander-in-chief of the mountain; the other the Dharma-guarding Handsome Monkey King.At first they fought down in the dust; then each rose to fight at the center.The steel trident, bright of point and biting keen; the As-You-Will staff, black of body, bound in gold.Whom it pierced: his soul went home to the world of darkness; whom it struck: he would surely stand before King Yama.All hung on quick hands and quick eyes; it took strong thews and a strong frame.Both sides fought forgetting life and death — and who could say which would walk away sound, and which sore hurt?
The old demon and the Great Sage fought thirty rounds without victory to either. Then the Pilgrim, hungry for a victory to show, played his art of bodies beyond the body: he plucked out a fistful of hairs, chewed them to a pulp in his mouth, sprayed them upward, and cried, "Change!" A hundred and more Pilgrims appeared, dressed all alike, each gripping an iron staff, ring upon ring of them around the demon in midair. The demon took fright and played his own stock in trade: he whipped his head about toward the southeast, opened his mouth three times wide, and blew out one long breath — and all at once a yellow wind rose howling from the sky. What a wind, and truly dreadful:
Cold and shrill it whistled, and heaven and earth were changed; formless, unseen, the yellow dust spun in gyres.It threaded the woods, snapped branches, felled pines and plum; it heaved up soil, flung dust, split the ridges and crumbled their shrines.The Yellow River's waves splashed, churning it muddy to the bottom; the Xiang River's waters surged, rolling breakers over.The azure sky shook the Palace of the Dipper and Ox; the gale all but battered down the Hall of Serene Judgment.Five hundred arhats clamored to the heavens; the eight great vajra warriors shouted in disarray.Manjushri lost his blue-maned lion; Samantabhadra's white elephant could nowhere be found.Zhenwu's tortoise and snake were scattered from their ranks; Zitong's mule lost its saddle flaps to the gale.Traveling merchants shouted their pleas to the blue heavens; boatmen bowed and vowed every kind of vow.Lives adrift on the misty waves were tossed among the billows; careers spent chasing rank and gain were handed to the water.The immortal peaks and cave-abodes went black and dim; the isle of Penglai darkened, gray upon gray.The Lord Lao could spare no thought for his elixir furnace; the Star of Longevity furled his dragon-whisker fan.The Queen Mother, on her way to the Peach Banquet, had sash and bracelet flustered by a single gust.Erlang lost his way to Guanzhou city; Nezha could not draw the sword from its case.The Heavenly King could not find the pagoda in his palm; Lu Ban's gold-tipped auger hung dangling.The treasure turrets of the Thunderclap toppled three stories; the stone bridge of Zhaozhou cracked in two.The wheel of the red sun swung dark and lightless; the stars that fill the sky were all thrown into confusion.Birds of the southern hills flew to the northern hills; the waters of the East Lake flooded toward the West.Mates were torn from mates and could not call; mothers torn from children, none could answer.Dragon Kings searched every sea for their yakshas; the Lord of Thunder hunted everywhere for his lightning.The ten kings of Yama hunted for their judges; in the netherworld ox-heads chased horse-faces.This wind blew down Mount Potalaka and rolled up a scroll of Guanyin's sutra.White lotus blossoms dropped and flew along the shore; it laid low twelve courts of the Bodhisattva.Since Pangu to this day no wind has ever blown so wicked as this.With one hideous howl heaven and earth all but burst and split apart; ten thousand li of rivers and mountains trembled.
When the demon loosed this blast of wild wind, the little Pilgrims the Great Sage Sun had made from his hairs were spun in midair like a spinning wheel, with no hope of swinging their staves, no way of closing with him. In alarm Pilgrim shook himself, drew the hairs back onto his body, and came on alone, iron staff raised, to strike. But the demon blew a mouthful of yellow wind full in his face; his fiery eyes and golden pupils were squeezed tightly shut and could not open. Unable to wield the iron staff, he fell back from the fight. As for the demon, he gathered in his wind and returned to his cave — but of this, no more.
Now Zhu Bajie, seeing the yellow wind rise so fiercely that heaven and earth went dark, led the horse, guarded the load, and crouched in a fold of the mountain, not daring to open his eyes or lift his head, his mouth ceaselessly invoking the Buddha and vowing vows; and he had no idea how Pilgrim was faring in battle, or whether the Master lived or died. While he brooded on this, the wind fell and the sky cleared. Suddenly he raised his head to look toward the cave gate: no weapons anywhere, no sound of gong or drum. The Idiot dared not go up to the demon's gate, yet he could not leave the horse and luggage unguarded; truly caught between advance and retreat, he fretted without end. Amid his worries he heard the Great Sage Sun shouting his way from the west, and rose to meet him. "Brother, what a wind! Where have you come from?" Pilgrim waved his hands. "Terrifying, terrifying! Never since old Sun became a man have I seen such a wind. That old demon came at me with a three-pronged steel trident, and we fought thirty rounds and more before I played my art of bodies beyond the body and had him surrounded and hammered. He grew desperate, and so he conjured up this gale. A vicious thing it was — it blew me off my feet, so I gathered in my hair-bodies and fled through the wind. Whew, what a wind! Whew, what a wind! Old Sun can whistle up the wind and summon the rain too, but never such a wicked wind as this demon's." "Brother," said Bajie, "how were the demon's martial arts?" "Passable," said Pilgrim. "His trident work was neat enough, and he fought old Sun to a standstill. Only his wind was too foul; it was hard to beat him." "In that case, how do we ever rescue the Master?" "Rescuing the Master can wait. Is there an eye doctor anywhere hereabouts? Let him have a look at my eyes and treat them." "What is the matter with your eyes?" "The demon blew a mouthful of wind at me; it left my eyeballs aching, and now the tears run cold and constant." "Brother, here in these hills with night coming on, never mind an eye doctor — there is not even a place to sleep." "Lodging is no trouble. I reckon the demon does not dare harm my master yet. Let us find the main road and some household to take us in for the night; when day breaks we will come back and beat the demon." "Right, right," said Bajie.
So he led the horse and shouldered the load, climbed out of the hollow, and made for the road. Dusk was settling when they heard dogs barking below a slope south of the road. The two halted and looked: a farmstead, lamplight glowing faintly within. Without asking whether path there was or none, they pushed through the grass until they stood before its gate. And what did they see? Just this:
Purple zhi fungi in shadowed clusters, white stones gray with age.Purple zhi shadowed and dense amid the green grass; white stones gray, half clothed in emerald moss.A scatter of fireflies burning bright; a wood of wild trees ranked thick and close.Fragrant orchids breathing deep; tender bamboo, freshly planted.Clear springs run down the winding ravine; ancient cypresses lean on the deep cliff.So secluded no traveler ever comes; before the gate only wildflowers bloom.
The two of them did not presume to walk in, but called out: "Open the door! Open the door!" Out came an old man with several young farmhands, pitchforks, rakes, and brooms in hand, demanding: "Who is there? Who is there?" Pilgrim bowed. "We are disciples of the holy monk of the Great Tang in the Land of the East. On our way to the Western Heaven to worship the Buddha and fetch scriptures, we were crossing this mountain when the Great King of the Yellow Wind carried off our master; we have not yet rescued him. It is late, and we have come to your house to beg lodging for one night — we beg you kindly." The old man returned the courtesy. "Forgive my poor welcome, forgive it. This is a place of many clouds and few people, and hearing the gate called just now we feared fox demons or tigers or mountain bandits; so my servants were rude, not knowing you were two reverend elders. Come in, come in."
The brothers led the horse and carried the load inside, tied the horse, set down the load, paid their respects to the old master of the farm, and sat with him in talk. A gray-haired servant brought tea; after tea, bowls of sesame-and-hempseed rice were set out; after rice, beds were ordered made up. "Sleep can wait," said Pilgrim. "Tell me, good man: is there anywhere hereabouts that sells eye medicine?" "Which of the elders has an eye ailment?" "To tell you the truth, good sir, we religious have never known sickness; we have never had trouble with our eyes." "If your eyes are not diseased, why ask for medicine?" "This very day, at the mouth of Yellow Wind Cave, as we tried to rescue our master, the demon blew a gust of wind at me that left my eyeballs aching; they water now without ceasing, and so I went looking for eye salve." "Fine talk, fine talk!" said the old man. "You, an elder, and young as you are — how can you lie? The Great King of the Yellow Wind's wind is the most terrible there is. His wind is not to be compared with any spring breeze or autumn breeze, the wind in pines and bamboo, or the east, west, south, or north wind…" "Then it must be the wind that splits the skull," put in Bajie, "or goat-ear fits, or the leprosy, or one-sided migraine?" "No, no," said the elder. "It is called the samadhi divine wind." "How do you know?" "That wind can blow heaven and earth dark; it sets ghosts and spirits wringing their hands; it splits stone and crumbles cliffs; one breath of it on a man and his life is done. If the likes of you were caught in it, would you hope to live? Nothing short of an immortal could come through unharmed." "True enough, true enough," said Pilgrim. "We are no immortals — though the immortals are juniors to me. This life of mine will not end so easily; only my eyeballs were left aching." The old man said, "If that is so, you are someone with a history behind him. My poor district sells no eye medicine. My own eyes water cold in the wind, and once I met an extraordinary man who passed on a prescription called Three Flowers, Nine Seeds Salve, which cures every wind-struck eye." Hearing this, Pilgrim bowed with lowered head. "I beg a little of it, to try a drop." The old man agreed, went inside, and brought out a little agate jar; he drew the stopper, dipped a jade hairpin in for a few drops, applied them to Pilgrim's eyes, told him not to open them, to sleep with an easy heart, and he would be well by morning. When he had finished he took the jar away and led his servants back inside.
Bajie undid the bundle, spread the bedding, and invited Pilgrim to lie down; Pilgrim groped about with his eyes shut. "Master," laughed Bajie, "where is your blind man's staff?" "You rotten lout of an Idiot," said Pilgrim, "wishing me blind, are you?" The Idiot snickered in the dark and went to sleep. Pilgrim sat on his bedding, turning his divine powers over within, and did not lie down until past the third watch.
Before he knew it the fifth watch was nearing dawn. Pilgrim wiped his face and opened his eyes. "Fine medicine indeed — a hundred times brighter than ordinary." He turned to look behind him — ah! No house or window was there at all, only old locust trees and tall willows, and the brothers asleep on the green sward. Bajie woke. "Brother, what are you hollering about?" "Open your eyes and look." The Idiot raised his head, saw no farmstead, and scrambled up in a panic. "Where is my horse?" "Tied to the tree, is it not?" "And the luggage?" "Set by your head, is it not?" Bajie said, "These people are the height of rudeness — moving house without a word to us! Had they told old Pig, we would at least have sent them tea and fruit over the parting. Hiding from the tax rolls, most likely, afraid the bailiff would learn of it, so they moved away in the night. Phew! And we slept like the dead — they tore the whole house down and we never heard a creak!" Pilgrim chuckled. "Idiot, do not shout. What is that paper slip on the tree?" Bajie went over and peeled it off with his hand: four lines of verse, which read:
This farm was no home of common men: the Dharma-guarding sangharama made it their lodging of grace.Fine salve healed your aching eyes; now give your whole heart to beating the demon, and do not waver.
"These strong-arm gods," said Pilgrim. "Since we traded for the dragon horse I have never once summoned them, and still they come playing tricks." "Brother, do not put on airs," said Bajie. "Why should they take orders from you?" "Brother, you do not know yet. These sangharama guardians of the teaching, the Six Dings and Six Jias, the revealers of the five quarters, and the duty officers of the four watches hold the Bodhisattva's dharma decree to guard my master in secret. They reported for duty that day, but with you along all this while we have had no use for them, and so I never summoned them." "Brother, if they hold a decree to guard the Master in secret, they cannot show themselves openly, so they conjured this immortal farmstead. Do not blame them: yesterday they put salve in your eyes and fed us a meal into the bargain — they have done their part. Do not blame them; let us go rescue the Master." "You speak well, brother. Yellow Wind Cave is not far from here. Do not stir; stay in these trees watching the horse and the load. I will go into the cave and scout, see how our master does, and then fight it out with them." "Exactly so," said Bajie. "Get us certain word, life or death. If the Master is dead, each of us can go his own way; if he lives, we will strain every nerve for him." "Enough of that talk. I am off."
He sprang up and flew straight to the cave gate, which was still shut for the night. Not calling at the gate, and not wishing yet to rouse the demons, he pinched the sign, murmured a spell, shook himself, and turned into a pied-legged mosquito, a perfect little mite. There is a poem to prove it. The poem says:
A teasing tiny body with a piercing beak; its thin humming rings like thunder.Through orchid rooms and gauze curtains it slips at will, loving best the warm air of high summer.It fears only smoldering smoke and swatting fans; it dotes on lamplight's glow.Light and little, quick to dart and drill — it flies into the demon's cave.
The imp guarding the gate was snoring in his sleep. Pilgrim gave his face a bite; the imp rolled over, woke, and muttered, "Lord have mercy, what a mosquito! One bite, and up comes a bump the size of a walnut." Then his eyes popped open. "Daylight already." There was a creak: the inner gate opened. Pilgrim hummed his way in and found the old demon giving orders: every gate was to keep watch, and the weapons were being made ready. "I fear yesterday's wind did not blow Pilgrim Sun to death. Today he is certain to come again — and when he does, I will finish him for good."
Hearing this, Pilgrim flew on past the hall to the back of the cave, where one more door stood shut fast. He drilled through the crack of the door into a great empty garden, and there, bound with cords and ropes to the Wind-Fixing Stake, was the Tang monk, tears raining down, his heart calling only on Wukong and Wuneng, not knowing where they were. Pilgrim stilled his wings, settled on his bare scalp, and said, "Master." The elder knew the voice. "Wukong! I have longed for you to death. Where are you, calling me?" "Master, I am on your head. Do not worry, do not fret. We will certainly seize this demon before we save your life." "Disciple, when will you ever seize the demon?" "The tiger demon that took you, Bajie has already beaten to death. Only the old demon's wind is fierce. I reckon today is the day we take him — that much I promise. Trust me, and do not cry. I am going."
With that he hummed away to the front, where the old demon sat above, assigning his captains to their posts. At the cave mouth stood an imp rubbing a banner blazoned with the word COMMAND; he tramped up into the hall to report. "Great King, your humble one was ranging the mountain. Just outside the gate I saw a monk with a long snout and great ears sitting in the trees; if I had not run fast, he would near have caught me. But of yesterday's monkey-faced monk there was no sign." "No Pilgrim Sun?" said the old demon. "The wind must have blown him dead — or else he has gone somewhere begging for relief troops." "Great King," said the demons, "if the wind did kill him, that is our good fortune; but if it did not kill him, and he brings back some divine soldiers — what then?" "Divine soldiers? Let them come. Only one being can still my wind: the Bodhisattva Lingji. The rest are nothing to fear."
From the roof beam Pilgrim heard that one sentence and was overjoyed. He slipped out at once, resumed his true form, and came into the trees, calling, "Brother." "Brother, where have you been?" said Bajie. "Just now an imp with a command banner — I chased him off." "Well done, well done," said Pilgrim, laughing. "I turned into a mosquito, went into the cave to look for our master — he is bound to the Wind-Fixing Stake, crying — and I told him not to weep. Then I flew up to the roof beam to listen. The imp with the command banner came puffing in to report: only that you had chased him, and that he had seen nothing of me. The old demon guessed and babbled — that the wind had killed me, that I had gone to fetch divine soldiers. And then out came his confession all by itself. Beautiful, beautiful." "Confessed what?" "He said that for all the divine soldiers in the world, the only one who could still his wind is the Bodhisattva Lingji. The question is, where does Lingji live?"
While they were still talking, an old grandfather came out from beside the main road. What did he look like? This:
Sound in body, he leaned on no staff; beard of ice, temples of snow, all a-fluff.Gold blossoms dazzled his bleary eyes; gaunt bones and worn sinews yet held strong.Bent back, bowed head, he took his slow steps; bushy brows, a child-red face.Judge his looks as men would, they said: the Star of Longevity stepped from his cave.
Bajie saw him and was delighted. "Brother, the proverb says: to know the road below the mountain, ask someone coming or going. Go and ask him, why don't you?" The Great Sage truly hid his iron staff, let fall his robe, and came up calling, "Grandfather, my respects." The old man returned half a bow, half a nod. "What monk are you? In this empty wild, what business?" "We are holy monks fetching scriptures. Yesterday we lost our master here, and I have come to ask you one thing, grandfather: where does the Bodhisattva Lingji live?" "Lingji? Straight south, three thousand li from here. There is a mountain called Little Mount Sumeru, and in it a dharma seat, the Bodhisattva's chan cloister where he preaches the sutras. Are you going to fetch his scriptures?" "Not his scriptures. I have a matter to trouble him with; I only need the road." The old man pointed south with his hand. "This goat-track is the way." While the Great Sage Sun turned to look at the road, the grandfather turned into a clean wind and quietly vanished. By the roadside lay only a note with four lines of verse:
A word to the Great Sage Equal to Heaven, and let him hear: this old man is Li Changgeng.On Sumeru there is a Flying-Dragon Staff; Lingji received it from the Buddha as his arms of old.
Pilgrim took the note and turned back to the road. "Brother, our luck has run low these past days — ghosts in broad daylight! Who was that old fellow who turned to wind and went?" Pilgrim handed Bajie the note, who read it aloud. "Who is Li Changgeng?" "The title of the Gold Star of Venus in the west." Bajie hurriedly bowed toward the empty sky. "Benefactor, benefactor! If the Gold Star had not carried our plea and won over the Jade Emperor, old Pig's life would have turned into who knows what." "So you know gratitude, brother," said Pilgrim. "Now keep out of sight; hide deep in these trees and mind the luggage and the horse. I will find Sumeru and beg the Bodhisattva to come." "Understood, understood. Off with you, and quick. Old Pig has learned the turtle's way: when the head can be drawn in, draw it in."
The Great Sage Sun leaped into the sky, mounted the somersault cloud, and made straight south — fast indeed: a nod of the head carried him three thousand li, a twist of the waist eight hundred more. In a moment he saw a high mountain, and from its midst auspicious clouds rising, halos of grace thick upon the air. In a fold of the mountain stood a chan cloister; bells and chimes rang out far and sweet, and incense smoke drifted thin. At the gate the Great Sage met a Taoist with a string of beads at his neck, murmuring the Buddha's name. "Your servant, master Taoist." The Taoist bowed in answer. "Where do you come from, my lord?" "Is this the place where the Bodhisattva Lingji preaches?" "It is. What would you say?" "Please take word in for me, old sir. I am Pilgrim Sun Wukong, the Great Sage Equal to Heaven, disciple of the Dharma Master Tripitaka, sworn brother of the Emperor of the Great Tang in the Land of the East; I have a matter that requires the Bodhisattva." The Taoist laughed. "My lord, yours is a many-worded message; I cannot hold it all." "Then just say the Tang monk's disciple Sun Wukong has come."
The Taoist took the message up to the preaching hall. The Bodhisattva at once robed himself in the kashaya, added fresh incense, and came out to receive him. As the Great Sage stepped through the gate and looked within, what did he see? This:
The whole hall a brocade splendor, the whole room a solemn dignity.The disciples in a body recited the Lotus Sutra; the aged head of the assembly lightly tapped a golden cast chime.The offerings before the Buddha were all immortal fruits and immortal flowers; on the table were set only pure dishes, pure fare.Jeweled candles blazed — each golden flame shot forth rainbows; true incense breathed deep — each curl of jade-white smoke flew into colored mist.Just so: the lecture done, the mind at ease, he sank into meditation; white clouds, flake by flake, wound round the pine tips.Stillness gathers the sword of wisdom: the king of demons cut off; the paramita of prajna: how high the assembly of the good.
The Bodhisattva set his robes in order and came out to greet him. Pilgrim entered the hall and took the guest's seat; tea was ordered. "Spare me the tea," said Pilgrim. "My master is in peril on Yellow Wind Mountain; I have come to beg the Bodhisattva to exert his great dharma power, subdue the monster, and save my master." "I hold a decree of the Tathagata to keep the Yellow Wind demon penned here. The Tathagata gave me one Wind-Fixing Pellet and one precious Flying-Dragon Staff. When I caught him I spared his life and let him hide his nature and return to the mountain, forbidding him to take life or work evil. Who knew that today he would try to harm your master — a breach of his teaching and command. The fault is mine." The Bodhisattva would have kept Pilgrim for a vegetarian meal and conversation, but Pilgrim earnestly begged off; so the Flying-Dragon Staff was taken up, and he and the Great Sage mounted the clouds together.
In no long time they were over Yellow Wind Mountain. "Great Sage," said the Bodhisattva, "this monster has some fear of me. I will hold steady within the clouds. Go down and challenge him; lure him out, and I will exert my power." Pilgrim did as told, pressed down the cloud head, and without a word of parley drew the iron staff and smashed in the cave gate. "Monster! Return my master to me!" The gate imps hurried in, terrified, to report. "That brazen ape," said the demon, "is past all decency — he will take no good, and now he has broken my gate. The moment I go out, one blast of my divine wind and I will blow him dead." He arrayed himself as before, took up his trident, and came striding out again. Seeing Pilgrim he did not trouble to talk, but twisted the trident for a thrust at his chest. The Great Sage swerved aside and answered blow for blow. They had fought but a few rounds when the demon swung his head toward the southeast, about to open his mouth and whistle up the wind — when from mid-air the Bodhisattva Lingji cast down the precious Flying-Dragon Staff. What spell he murmured who knows, but it became a golden dragon with eight claws, which flung its two claws wide with a flash, seized the demon in one grip, lifted him by the head, and dashed him two or three times against the crags at the mountain's edge. There he showed his true form: a yellow-furred marten.
Pilgrim rushed up, staff raised to strike, but the Bodhisattva held him back. "Great Sage, do not take his life; I must take him before the Tathagata." And he told Pilgrim: "He was a rat attained to the Way at the foot of Vulture Peak. Because he stole the pure oil from a glazed lamp, the flame went dim, and fearing the vajra warriors would seize him, he fled — and here he took spirit form and worked his mischief. The Tathagata saw him and ruled he deserved no death, so he set me over him as his keeper: if ever he took life or worked evil, I was to seize him and carry him up to Vulture Peak. Now he has affronted the Great Sage and plotted harm against the Tang monk. I will take him before the Tathagata, his crime made plain and punished — and so this day's work will be complete." Pilgrim thanked the Bodhisattva, who then returned west — but of that, no more.
Now Zhu Bajie, in the trees still wondering what had become of Pilgrim, heard a call from below the slope: "Brother Wuneng! Bring the horse and shoulder the load!" The Idiot knew Pilgrim's voice, snatched up his things at once, and ran out of the trees. "Brother, how did it go?" "I begged the Bodhisattva Lingji to come. With one Flying-Dragon Staff he took the demon — a yellow-furred marten turned spirit, as it turned out — and he has carried him off to Vulture Peak to see the Tathagata. Now you and I go into the cave to rescue our master." Then at last the Idiot was glad with all his heart.
The two of them burst inside and with rake and iron staff beat to death the whole warren of cunning rabbits, fox demons, musk deer, and antlered deer; then they went to the back garden to bow their master out. When the master came forth he asked, "How did you two take the demon? How did you come to save me?" Pilgrim told the whole story — begging Lingji, subduing the monster — and the master thanked him without end. The brothers made do with what plain things the cave held, took some tea and rice, and then went out the gate, found the main road, and headed west.
But what happened after that? Listen to the next chapter to find out.
Chapter 22
Traditional Chinese
第二十二回 八戒大戰流沙河 木叉奉法收悟淨
話說唐僧師徒三眾脫難前來，不一日行過了黃風嶺，進西卻是一脈平陽之地。光陰迅速，歷夏經秋，見了些寒蟬鳴敗柳，大火向西流。正行處，只見一道大水狂瀾，渾波湧浪。三藏在馬上忙呼道：「徒弟，你看那前邊水勢寬闊，怎不見船隻行走，我們從那裡過去？」八戒見了道：「果是狂瀾，無舟可渡。」那行者跳在空中，用手搭涼篷而看，他也心驚道：「師父啊，真個是難，真個是難。這條河若論老孫去時，只消把腰兒扭一扭，就過去了；若師父，誠千分難渡，萬載難行。」三藏道：「我這裡一望無邊，端的有多少寬闊？」行者道：「經過有八百里遠近。」八戒道：「哥哥怎的定得個遠近之數？」行者道：「不瞞賢弟說，老孫這雙眼，白日裡常看得千里路上的吉凶。卻才在空中看出，此河上下不知多遠，但只見這經過足有八百里。」長老憂嗟煩惱，兜回馬，忽見岸上有一通石碑。三眾齊來看時，見上有三個篆字，乃「流沙河」；腹上有小小的四行真字云：
八百流沙界，三千弱水深。鵝毛飄不起，蘆花定底沉。
師徒們正看碑文，只聽得那浪湧如山，波翻若嶺，河當中滑辣的鑽出一個妖精，十分兇醜：
一頭紅燄髮蓬鬆，兩隻圓睛亮似燈。不黑不青藍靛臉，如雷如鼓老龍聲。身披一領鵝黃氅，腰束雙攢露白藤。項下骷髏懸九個，手持寶杖甚崢嶸。
那怪一個旋風，奔上岸來，徑搶唐僧。慌得行者把師父抱住，急登高岸，回身走脫。那八戒放下擔子，掣出釘鈀；望妖精便築。那怪使寶杖架住。他兩個在流沙河岸，各逞英雄。這一場好鬥：
九齒鈀，降妖杖，二人相敵河岸上。這個是總督大天蓬，那個是謫下捲簾將。昔年曾會在靈霄，今日爭持賭猛壯。這一個鈀去探爪龍，那一個杖架磨牙象。伸開大四平，鑽入迎風戧。這個沒頭沒臉抓，那個無亂無空放。一個是久占流沙界吃人精，一個是秉教迦持修行將。
他兩個來來往往，戰經二十回合，不分勝負。
那大聖護了唐僧，牽著馬，守定行李。見八戒與那怪交戰，就恨得咬牙切齒，擦掌磨拳，忍不住要去打他，掣出棒來道：「師父，你坐著，莫怕。等老孫和他耍耍兒來。」那師父苦留不住。他打個唿哨，跳到前邊。原來那怪與八戒正戰到好處，難解難分。被行者掄起鐵棒，望那怪著頭一下，那怪急轉身，慌忙躲過，徑鑽入流沙河裡。氣得個八戒亂跳道：「哥啊，誰著你來的？那怪漸漸手慢，難架我鈀，再不上三五合，我就擒住他了。他見你兇險，敗陣而逃，怎生是好？」行者笑道：「兄弟，實不瞞你說，自從降了黃風怪，下山來，這個把月不曾耍棍，我見你和他戰的甜美，我就忍不住腳癢，故就跳將來耍耍的。那知那怪不識耍，就走了。」
他兩個攙著手，說說笑笑，轉回見了唐僧。唐僧道：「可曾捉得妖怪？」行者道：「那妖怪不奈戰，敗回鑽入水去也。」三藏道：「徒弟，這怪久住于此，他知道淺深。似這般無邊的弱水，又沒了舟楫，須是得個知水性的引領引領才好哩。」行者道：「正是這等說。常言道：『近硃者赤，近墨者黑。』那怪在此，斷知水性。我們如今拿住他，且不要打殺，只教他送師父過河，再做理會。」八戒道：「哥哥不必遲疑，讓你先去拿他，等老豬看守師父。」行者笑道：「賢弟呀，這樁兒我不敢說嘴，水裡勾當，老孫不大十分熟。若是空走，還要捻訣，又念念避水咒，方才走得；不然，就要變化做甚麼魚蝦蟹鱉之類，我才去得。若論賭手段，憑你在高山雲裡，幹甚麼蹊蹺異樣事兒，老孫都會；只是水裡的買賣，有些兒榔杭。」八戒道：「老豬當年總督天河，掌管了八萬水兵大眾，倒學得知些水性。卻只怕那水裡有甚麼眷族老小，七窩八代的都來，我就弄他不過，一時不被他撈去耶？」行者道：「你若到他水中與他交戰，卻不要戀戰，許敗不許勝，把他引將出來，等老孫下手助你。」八戒道：「言得是，我去耶。」說聲去，就剝了青錦直裰，脫了鞋，雙手舞鈀，分開水路，使出那當年舊手段，躍浪翻波，撞將進去，徑至水底之下，往前正走。
卻說那怪敗了陣回，方才喘定，又聽得有人推得水響。忽起身觀看，原來是八戒執了鈀推水。那怪舉杖當面高呼道：「那和尚，那裡走？仔細看打。」八戒使鈀架住道：「你是個甚麼妖精，敢在此間擋路？」那妖道：「你是也不認得我。我不是那妖魔鬼怪，也不是少姓無名。」八戒道：「你既不是妖魔鬼怪，卻怎生在此傷生？你端的甚麼姓名，實實說來，我饒你性命。」那怪道：「我：
自小生來神氣壯，乾坤萬里曾遊蕩。英雄天下顯威名，豪傑人家做模樣。萬國九州任我行，五湖四海從吾撞。皆因學道蕩天涯，只為尋師遊地曠。常年衣缽謹隨身，每日心神不可放。沿地雲遊數十遭，到處閑行百餘趟。因此才得遇真人，引開大道金光亮。先將嬰兒姹女收，後把木母金公放。明堂腎水入華池，重樓肝火投心臟。三千功滿拜天顏，志心朝禮明華向。玉皇大帝便加陞，親口封為捲簾將。南天門裡我為尊，靈霄殿前吾稱上。腰間懸掛虎頭牌，手中執定降妖杖。頭頂金盔晃日光，身披鎧甲明霞亮。往來護駕我當先，出入隨朝予在上。只因王母降蟠桃，設宴瑤池邀眾將。失手打破玉玻璃，天神個個魂飛喪。玉皇即便怒生嗔，卻令掌朝左輔相：卸冠脫甲摘官銜，將身推在殺場上。多虧赤腳大天仙，越班啟奏將吾放。饒死回生不點刑，遭貶流沙東岸上。飽時困臥此山中，餓去翻波尋食餉。樵子逢吾命不存，漁翁見我身皆喪。來來往往吃人多，翻翻覆覆傷生瘴。你敢行兇到我門，今日肚皮有所望。莫言粗糙不堪嘗，拿住消停剁鮓醬。」
八戒聞言大怒，罵道：「你這潑物！全沒一些兒眼色。我老豬還掐出水沫兒來哩，你怎敢說我粗糙，要剁鮓醬？看起來，你把我認做個老走硝哩。休得無禮，吃你祖宗這一鈀。」那怪見鈀來，使一個「鳳點頭」躲過。兩個在水中打出水面，各人踏浪登波。這一場賭鬥，比前不同，你看那：
捲簾將，天蓬帥，各顯神通真可愛。那個降妖寶杖著頭輪，這個九齒釘鈀隨手快。躍浪振山川，推波昏世界。兇如太歲撞幢幡，惡似喪門掀寶蓋。這一個赤心凜凜保唐僧，那一個犯罪滔滔為水怪。鈀抓一下九條痕，杖打之時魂魄敗。努力喜相持，用心要賭賽。算來只為取經人，怒氣沖天不忍耐。攪得那鯁鮊鯉鱖退鮮鱗，龜鱉黿鼉傷嫩蓋；紅蝦紫蟹命皆亡，水府諸神朝上拜。只聽得波翻浪滾似雷轟，日月無光天地怪。
二人整鬥有兩個時辰，不分勝敗。這才是銅盆逢鐵帚，玉磬對金鐘。
卻說那大聖保著唐僧，立於左右，眼巴巴的望著他兩個在水上爭持，只是他不好動手。只見那八戒虛幌一鈀，佯輸詐敗，轉回頭往東岸上走。那怪隨後趕來，將近到了岸邊。這行者忍耐不住，撇了師父，掣鐵棒，跳到河邊，望妖精劈頭就打。那妖物不敢相迎，颼的又鑽入河內。八戒嚷道：「你這弼馬溫，徹是個急猴子！你再緩緩些兒，等我哄他到了高處，你卻阻住河邊，教他不能回首啊，卻不拿住他也？他這進去，幾時又肯出來？」行者笑道：「獃子，莫嚷，莫嚷。我們且回去見師父去來。」
八戒卻同行者到高岸上，見了三藏。三藏欠身道：「徒弟辛苦呀。」八戒道：「且不說辛苦，只是降了妖精，送得你過河，方是萬全之策。」三藏道：「你才與妖精交戰何如？」八戒道：「那妖的手段，與老豬是個對手。正戰處，使一個詐敗，他才趕到岸上。見師兄舉著棍子，他就跑了。」三藏道：「如此怎生奈何？」行者道：「師父放心，且莫焦惱。如今天色又晚，且坐在這崖岸之上，待老孫去化些齋飯來，你吃了睡去，待明日再處。」八戒道：「說得是，你快去快來。」
行者急縱雲跳起去，正到直北下人家化了一缽素齋，回獻師父。師父見他來得甚快，便叫：「悟空，我們去化齋的人家，求問他一個過河之策，不強似與這怪爭持？」行者笑道：「這家子遠得狠哩，相去有五七千里之路，他那裡得知水性？問他何益？」八戒道：「哥哥又來扯謊了，五七千里路，你怎麼這等去來得快？」行者道：「你那裡曉得，老孫的觔斗雲，一縱有十萬八千里。像這五七千路，只消把頭點上兩點，把腰躬上一躬，就是個往回，有何難哉？」八戒道：「哥啊，既是這般容易，你把師父背著，只消點點頭，躬躬腰，跳過去罷了，何必苦苦的與這怪廝戰？」行者道：「你不會駕雲？你把師父馱過去不是？」八戒道：「師父的凡胎肉骨，重似泰山，我這駕雲的，怎稱得起？須是你的觔斗方可。」行者道：「我的觔斗，好道也是駕雲，只是去的有遠近些兒。你是馱不動，我卻如何馱得動？自古道：『遣泰山輕如芥子，攜凡夫難脫紅塵。』像這潑魔毒怪，使攝法，弄風頭，卻是扯扯拉拉，就地而行，不能帶得空中而去。像那樣法兒，老孫也會使會弄。還有那隱身法、縮地法，老孫件件皆知。但只是師父要窮歷異邦，不能夠超脫苦海，所以寸步難行也。我和你只做得個擁護，保得他身在命在，替不得這些苦惱，也取不得經來；就是有能先去見了佛，那佛也不肯把經善與你我。正叫做『若將容易得，便作等閑看』。」那獃子聞言，喏喏聽受。遂吃了些無菜的素食，師徒們歇在流沙河東崖次之下。
次早，三藏道：「悟空，今日怎生區處？」行者道：「沒甚區處，還須八戒下水。」八戒道：「哥哥，你要圖乾淨，只作成我下水。」行者道：「賢弟，這番我再不急性了，只讓你引他上來，我攔住河沿，不讓他回去，務要將他擒了。」
好八戒，抹抹臉，抖擻精神，雙手拿鈀，到河沿，分開水路，依然又下至窩巢。那怪方才睡醒，忽聽推得水響，急回頭睜睛觀看，見八戒執鈀來至。他跳出來，當頭阻住，喝道：「慢來，慢來，看杖。」八戒舉鈀架住道：「你是個甚麼哭喪杖，斷叫你祖宗看杖？」那怪道：「你這廝甚不曉得哩。我這：
寶杖原來名譽大，本是月裡梭羅派。吳剛伐下一枝來，魯班製造工夫蓋。裡邊一條金趁心，外邊萬道珠絲玠。名稱寶杖善降妖，永鎮靈霄能伏怪。只因官拜大將軍，玉皇賜我隨身帶。或長或短任吾心，要細要粗憑意態。也曾護駕宴蟠桃，也曾隨朝居上界。值殿曾經眾聖參，捲簾曾見諸仙拜。養成靈性一神兵，不是人間凡器械。自從遭貶下天門，任意縱橫遊海外。不當大膽自稱誇，天下槍刀難比賽。看你那個鏽釘鈀，只好鋤田與築菜。」
八戒笑道：「我把你少打的潑物，且莫管甚麼築菜，只怕蕩了一下兒，教你沒處貼膏藥，九個眼子一齊流血。縱然不死，也是個到老的破傷風。」那怪丟開架手，在那水底下，與八戒依然打出水面。這一番鬥，比前果更不同，你看他：
寶杖掄，釘鈀築，言語不通非眷屬。只因木母剋刀圭，致令兩下相戰觸。沒輸贏，無反覆，翻波淘浪不和睦。這個怒氣怎含容，那個傷心難忍辱。鈀來杖架逞英雄，水滾流沙能惡毒。氣昂昂，勞碌碌，多因三藏朝西域。釘鈀老大兇，寶杖十分熟。這個揪住要往岸上拖，那個抓來就將水裡沃。聲如霹靂動魚龍，雲暗天昏神鬼伏。
這一場，來來往往，鬥經三十回合，不見強弱。八戒又使個佯輸計，拖了鈀走。那怪隨後又趕來，擁波捉浪，趕至崖邊。八戒罵道：「我把你這個潑怪，你上來，這高處，腳踏實地好打。」那妖罵道：「你這廝哄我上去，又教那幫手來哩。你下來，還在水裡相鬥。」原來那妖乖了，再不肯上岸，只在河沿與八戒鬧吵。
卻說行者見他不肯上岸，急得他心焦性爆，恨不得一把捉來。行者道：「師父，你自坐下，等我與他個『餓鷹叼食』。」就縱觔斗，跳在半空，刷的落下來，要抓那妖。那妖正與八戒嚷鬧，忽聽得風響，急回頭，見是行者落下雲來，卻又收了那杖，一頭淬下水，隱跡潛蹤，渺然不見。行者佇立岸上，對八戒說：「兄弟呀，這妖也弄得滑了，他再不肯上岸，如之奈何？」八戒道：「難，難，難，戰不勝他。就把吃奶的氣力也使盡了，只繃得個手平。」行者道：「且見師父去。」
二人又到高岸，見了唐僧，備言難捉。那長老滿眼下淚道：「似此艱難，怎生得渡？」行者道：「師父莫要煩惱。這怪深潛水底，其實難行。──八戒，你只在此保守師父，再莫與他廝斗，等老孫往南海走走去來。」八戒道：「哥哥，你去南海何幹？」行者道：「這取經的勾當，原是觀音菩薩；及脫解我等，也是觀音菩薩。今日路阻流沙河，不能前進，不得他，怎生處治？等我去請他，還強如和這妖精相鬥。」八戒道：「也是，也是。師兄，你去時，千萬與我上覆一聲：向日多承指教。」三藏道：「悟空，若是去請菩薩，卻也不必遲疑，快去快來。」
行者即縱觔斗雲，徑上南海。咦！那消半個時辰，早望見普陀山境。須臾間，墜下觔斗，到紫竹林外，又只見那二十四路諸天上前迎著道：「大聖何來？」行者道：「我師有難，特來謁見菩薩。」諸天道：「請坐，容報。」那輪日的諸天徑至潮音洞口報道：「孫悟空有事朝見。」菩薩正與捧珠龍女在寶蓮池畔扶欄看花，聞報，即轉雲巖，開門喚入。大聖端肅皈依參拜。
菩薩問曰：「你怎麼不保唐僧，為甚事又來見我？」行者啟上道：「菩薩，我師父前在高老莊，又收了一個徒弟，喚名豬八戒，多蒙菩薩又賜法諱悟能。才行過黃風嶺，今至八百里流沙河，乃是弱水三千，師父已是難渡；河中又有個妖怪，武藝高強，甚虧了悟能與他水面上大戰三次，只是不能取勝，被他攔阻，不能渡河。因此，特告菩薩，望垂憐憫，濟渡他一濟渡。」菩薩道：「你這猴子，又逞自滿，不肯說出保唐僧的話來麼？」行者道：「我們只是要拿住他，教他送我師父渡河。水裡事，我又弄不得精細。只是悟能尋著他窩巢，與他打話，想是不曾說出取經的勾當。」菩薩道：「那流沙河的妖怪，乃是捲簾大將臨凡，也是我勸化的善信，教他保護取經之輩。你若肯說出是東土取經人時，他決不與你爭持，斷然歸順矣。」行者道：「那怪如今怯戰，不肯上崖，只在水裡潛蹤，如何得他歸順？我師如何得渡弱水？」菩薩即喚惠岸，袖中取出一個紅葫蘆兒，吩咐道：「你可將此葫蘆，同孫悟空到流沙河水面上，只叫『悟淨』，他就出來了。先要引他歸依了唐僧。然後把他那九個骷髏穿在一處，按九宮佈列，卻把這葫蘆安在當中，就是法船一隻，能渡唐僧過流沙河界。」
惠岸聞言，謹遵師命，與大聖捧葫蘆出了潮音洞，奉法旨辭了紫竹林。有詩為證。
五行匹配合天真，認得從前舊主人。煉已立基為妙用，辨明邪正見原因。金來歸性還同類，木去求情共復淪。二土全功成寂寞，調和水火沒纖塵。
他兩個不多時，按落雲頭，早來到流沙河岸。豬八戒認得是木叉行者，引師父上前迎接。那木叉與三藏禮畢，又與八戒相見。八戒道：「向蒙尊者指示，得見菩薩，我老豬果遵法教，今喜拜了沙門。這一向在途中奔碌，未及致謝，恕罪，恕罪。」行者道：「且莫敘闊，我們叫喚那廝去來。」三藏道：「叫誰？」行者道：「老孫見菩薩，備陳前事。菩薩說，這流沙河的妖怪，乃是捲簾大將臨凡，因為在天有罪，墮落此河，忘形作怪。他曾被菩薩勸化，願歸師父往西天去的。但是我們不曾說出取經的事情，故此苦苦爭鬥。菩薩今差木叉將此葫蘆，要與這廝結作法船，渡你過去哩。」三藏聞言，頂禮不盡，對木叉作禮道：「萬望尊者作速一行。」那木叉捧定葫蘆，半雲半霧，徑到了流沙河水面上，厲聲高叫道：「悟淨，悟淨，取經人在此久矣，你怎麼還不歸順？」
卻說那怪懼怕猴王，回於水底，正在窩中歇息，只聽得叫他法名。情知是觀音菩薩；又聞得說「取經人在此」：他也不懼斧鉞，急翻波伸出頭來，又認得是木叉行者。你看他笑盈盈，上前作禮道：「尊者失迎。菩薩今在何處？」木叉道：「我師未來，先差我來吩咐你早跟唐僧做個徒弟。叫把你項下掛的骷髏與這個葫蘆，按九宮結做一隻法船，渡他過此弱水。」悟淨道：「取經人卻在那裡？」木叉用手指道：「那東岸上坐的不是？」悟淨看見了八戒道：「他不知是那裡來的個潑物，與我整鬥了這兩日，何曾言著一個取經的字兒？」又看見行者，道：「這個主子，是他的幫手，好不利害，我不去了。」木叉道：「那是豬八戒，這是孫行者，俱是唐僧的徒弟，俱是菩薩勸化的，怕他怎的？我且和你見唐僧去。」
那悟淨才收了寶杖，整一整黃錦直裰，跳上岸來，對唐僧雙膝跪下道：「師父，弟子有眼無珠，不認得師父的尊容，多有衝撞，萬望恕罪。」八戒道：「你這膿包，怎的早不皈依，只管要與我打？是何說話？」行者笑道：「兄弟，你莫怪他，還是我們不曾說出取經的事情與姓名耳。」長老道：「你果肯誠心皈依吾教麼？」悟淨道：「弟子向蒙菩薩教化，指沙為姓，與我起個法名，喚做沙悟淨，豈有不從師父之理？」三藏道：「既如此，」叫：「悟空，取戒刀來，與他落了髮。」大聖依言，即將戒刀與他剃了頭。又來拜了三藏，拜了行者與八戒，分了大小。三藏見他行禮真像個和尚家風，故又叫他做沙和尚。木叉道：「既秉了迦持，不必絮煩，早與作法船去來。」
那悟淨不敢怠慢，即將頸項下掛的骷髏取下，用索子結作九宮，把菩薩葫蘆安在當中，請師父下岸。那長老遂登法船，坐於上面，果然穩似輕舟。左有八戒扶持，右有悟淨捧托；孫行者在後面牽了龍馬，半雲半霧相跟；頭直上又有木叉擁護。那師父才飄然穩渡流沙河界，浪靜風平過弱河。真個也如飛似箭，不多時，身登彼岸，得脫洪波；又不拖泥帶水，幸喜腳乾手燥，清淨無為，師徒們腳踏實地。那木叉按祥雲，收了葫蘆。又只見那骷髏一時解化作九股陰風，寂然不見。三藏拜謝了木叉，頂禮了菩薩。正是：
木叉徑回東洋海，三藏上馬卻投西。
畢竟不知幾時才得正果求經，且聽下回分解。
English
Bajie Fights a Great Battle on the Flowing Sand River; Muzha, Bearing the Dharma, Takes in Wujing
The story goes that the Tang monk and his two disciples, freed from their trouble, traveled on, and in no great number of days crossed Yellow Wind Ridge, west of which the land opened into level plain. Time ran swift; summer passed and autumn came, with cold cicadas shrilling in the withered willows and the Fire Star sliding west. As they went they saw before them a great flood of wild water, muddy billows surging in waves. From the saddle Tripitaka called in haste: "Disciples, look how the water stretches wide ahead, with never a boat in sight — how are we to cross?" Bajie looked and said, "Wild water indeed; no boat could ferry it." Pilgrim leaped into the air, shaded his eyes with one hand, and looked; even his heart quailed. "Master, this is hard — truly hard. For old Sun to cross this river, one twist of the waist would do it; but for you, Master, it would be a thousandfold hard to ford, ten thousand years hard to walk." "It is boundless to my eye," said Tripitaka. "How wide is it truly?" "Eight hundred li across, near enough," said Pilgrim. "How can you fix the distance, brother?" said Bajie. "I will not hide it from you, worthy brother: this pair of eyes of mine can read the luck of the road a thousand li off by daylight. Just now, from the air, I saw this river stretch beyond knowing up and down — but across it is fully eight hundred li." The elder sighed in his trouble and reined his horse about — and there on the bank stood a stone tablet. The three came up together and read it: three characters in seal script, "Flowing Sand River," and beneath, four small lines in regular script:
Eight hundred li of Flowing Sand, three thousand fathoms of Weak Water deep.A goose feather will not float; a reed flower sinks to the bottom for certain.
Master and disciples were still reading the tablet when the waves began to heap like mountains, the billows to boil like ridges, and out of the middle of the river, with a hiss and a splash, bored up a monster, hideous beyond telling:
A head of red-flame hair, loose and uncombed; two round eyes bright as lamps.A face neither black nor green but indigo-blue; a voice like thunder, like drums, an old dragon's voice.Over his shoulders a goose-yellow cape; at his waist a girdle of white rattan, doubled and bunched.From his neck hang nine skulls; in his hand a precious staff, towering and grim.
Whirling like a whirlwind, the demon made for the bank and made straight at the Tang monk. Pilgrim, in alarm, snatched up his master and scrambled up the high bank, and so they got clear away. Bajie set down his load, pulled out the nailed rake, and struck at the demon; the demon met it with his precious staff. On the bank of the Flowing Sand River the two matched heroes each against each. It was a fine great fight:
Nine-toothed rake against demon-quelling staff: the two faced each other on the riverbank.One was the Governor, great Tianpeng; the other the banished Curtain-Raising General.In years past they had met in the Hall of Numinous Mist; today they strained and struggled to prove their strength.The rake went out, a dragon feeling with its claw; the staff came up, an elephant grinding its tusks.He stretched wide into the Great Four-Square stance; he bored in with the Wind-Facing thrust.This one raked blind, headless, faceless; that one struck no wild stroke, none wasted.One a man-eating fiend long lodged in the Flowing Sand realm; the other a warrior of cultivation holding the Buddha's teaching and rule.
Back and forth the two of them fought twenty rounds, with victory to neither.
The Great Sage, guarding the Tang monk, led the horse and watched the luggage. Seeing Bajie locked in battle with the demon, he ground his teeth with vexation, rubbed his palms and cracked his knuckles, and could no longer keep out of it. Drawing his staff he said, "Master, sit still and do not be afraid. Let old Sun go have some sport with him." The master pleaded in vain. He whistled and leaped to the front. The demon and Bajie were fighting at close grips, neither yielding. Pilgrim swung the iron staff and brought it down full on the demon's head; the demon whipped about, barely dodged, and plunged straight into the Flowing Sand River. Bajie hopped about in fury. "Brother, who asked you to come? The demon's hand was slowing; he could barely parry my rake. Three rounds more and I would have had him. Now he has seen how dangerous you are and run off beaten — what a business!" Pilgrim laughed. "Brother, truth to tell, since we subdued the Yellow Wind demon and came down off that mountain I have not swung a staff this whole month. Watching you two fight was too sweet; my feet itched, and I could not help jumping in for a little play. Who knew the creature had no taste for play? Off he went."
Hand in hand, talking and laughing, the two went back to the Tang monk. "Did you catch the monster?" "He could not stand the fight," said Pilgrim; "he ran and dove under the water." "Disciples," said Tripitaka, "this creature has lived here long; he knows the depths and the shallows. Water like this, boundless and bottomless, with never a boat — we need someone who knows the water to lead us over." "Just so," said Pilgrim. "The proverb says: he who touches vermilion turns red; he who touches ink turns black. The demon lives here, so he surely knows the water. If we catch him, we will not kill him; we will make him carry our master across, and settle the rest afterward." "No hesitating, brother," said Bajie. "You go catch him; old Pig will watch the master." "Worthy brother, I will not boast here: water work is not old Sun's strong suit. To walk the flood I would have to pinch the sign and murmur the water-avoiding spell; otherwise I must turn into some fish or shrimp, crab or turtle, before I could go. For tricks and feats, on high mountains or in clouds, however strange and twisted, old Sun can do them all; but business in the water goes a little lame." "Back in the day," said Bajie, "I governed the Heavenly River and commanded eighty thousand water troops, so I know a little water craft. Only I fear the fiend may have kin and clan down there, seven households and eight generations of them all coming at me — what if I cannot hold them, and get scooped away?" "If you fight him in his own water, do not linger over the battle. You may lose, you may not win. Lure him out, and old Sun will strike and help you." "Good; I go." With that he stripped off his blue damask gown, pulled off his shoes, whirled his rake in both hands, parted the water, and brought out all his arts of the old days — leaping the waves, tumbling the billows — and drove in, down and down to the river bottom, walking forward on his way.
Now the demon had come back from his rout and just gotten his breath when he heard water being pushed and parted. He rose suddenly to look: it was Bajie, driving through the flood with his rake. The demon raised his staff and shouted in his face: "Monk! Where do you think you are going? Mind yourself, or taste this." Bajie caught the blow on his rake. "What kind of monster are you, daring to block the way here?" "You do not know me," said the fiend. "I am none of your devil horde, and no nameless nobody either." "If you are no devil or monster, why do you live here taking life? Tell me your true name, straight out, and I will spare you." The demon said: "I —"
Born small, I came with spirit and vigor strong; through heaven and earth, ten thousand li, I roamed.A hero, my might was known through the world; among gallant men I made my pattern.Through ten thousand states and nine provinces I went at will; through five lakes and four seas I charged wherever I pleased.All because I studied the Way to the sky's far edge; seeking a master, I wandered the open earth.Year after year my robe and bowl went with me close; day by day my heart and spirit could never be let loose.Cloud-roaming, I circled the earth scores of times; idly walking, I made a hundred journeys and more.So at last I met a true man, who opened for me the great way bright with golden light.First I gathered in the babe and the bonnie lass; after, I set loose the Wood Mother and the Metal Lord.The bright hall's kidney-water flowed into the Flowery Pool; the tower's liver-fire was cast into the heart's chamber.Three thousand deeds done, I bowed before the face of Heaven; with single heart I honored the bright and splendid Way.The Jade Emperor then raised me in rank, and with his own mouth named me Curtain-Raising General.Within the South Gate of Heaven I was held in honor; before the Hall of Numinous Mist I ranked among the first.At my waist hung the tiger-head tablet; in my hand I held the demon-quelling staff.A golden helmet on my head flashed back the sun; bright as rosy clouds the armor on my body.Going and coming I guarded the carriage, ever in the lead; out and in at court I stood highest.Only because the Queen Mother sent down the peaches of immortality and set a banquet in the Jade Pool, summoning the host of generals —my hand slipped, and I shattered the glass cup; the gods of heaven each lost his soul.The Jade Emperor's wrath blazed up at once, and he ordered the minister at his left hand:strip my crown, strip my armor, strike my title, and hurl my body on the field of execution.Thanks be to the great barefoot immortal, who stepped out of his rank and pleaded, and I was let go.Spared death, restored to life, no punishment marked me: I was banished to the east bank of the Flowing Sand.Fed, I slept lazy in these mountains; hungry, I turned the waves hunting food.The woodcutter who met me did not keep his life; the fisherman who saw me lost his body.Coming and going I have eaten men beyond count; over and over, a pestilence of death.You dare play the bully at my own door; today my belly has hopes of you.Do not say your flesh is coarse and not worth tasting: once caught, I will mince you slowly into fish paste.
At this Bajie flew into a rage. "You foul creature! Not a scrap of judgment in you. Old Pig can still pinch out the water-spray, and you dare call me coarse meat and talk of mincing? I see you take me for an old slab of bacon gone off its cure. No more of your rudeness — taste your ancestor's rake!" The demon, seeing the rake come, played Phoenix Nodding Its Head and slipped past. The two fought their way up out of the water and each trod the waves. This bout was unlike the first; look at them:
The Curtain-Raising General, the Marshal Tianpeng — each brought forth his powers, a sight to love.The one wheeled the demon-quelling staff about the head; the other's nine-toothed rake flew quick as his hand.Leaping waves shook mountain and river; pushed billows darkened the world.Fierce as the Year-Star charging the banners; fell as the Death Star heaving up the canopy.This one, loyal-hearted and terrible, guarded the Tang monk; that one, awash in crimes, had become a water fiend.One rake-scratch left nine streaks; where the staff fell, soul and spirit broke.Straining gladly they held each other; with all their hearts they meant to win.In the end it was all for the scripture-seeker: their rage shot to heaven and would not be patient.They churned the bream and mullet, carp and perch, out of their bright scales; turtles, soft-shells, great turtles, and alligators lost their tender shields.Red shrimp and purple crabs gave up their lives; the gods of the water palace bowed toward the sky above.One heard only billows rolling, waves boiling, like thunder crashing; sun and moon without light, heaven and earth appalled.
The two fought a full two watches, and still neither won. Truly it was a copper basin meeting an iron broom, a jade chime answering a golden bell.
The Great Sage, with the Tang monk safe on one side, watched the two of them struggle on the water with burning eyes, yet could not decently join in. Bajie feinted one rake stroke, pretended to lose and be beaten, and turned toward the east bank. The demon came pelting after, close to shore. Pilgrim could bear it no longer: leaving his master, he drew the iron staff, leaped to the river's edge, and struck at the demon's crown. The creature dared not face him — whish! — and dove again into the river. Bajie bawled: "You Bimawen, Keeper of the Heavenly Horses — an impatient monkey to the bone! One moment more of patience, and I would have teased him up to the high ground, while you blocked the bank so he could not turn back — and would we not have had him? Now he is in there again; when will he ever come out?" "Idiot, stop bawling," said Pilgrim, laughing. "Let us go back and see our master."
Bajie and Pilgrim went up the high bank to Tripitaka, who half rose. "Disciples, you have labored hard." "Never mind the labor," said Bajie. "The only sure plan is to beat the demon and get you across the river." "How went your battle with him just now?" "His style and old Pig's are well matched. In the thick of it I feigned defeat, and he chased me up onto the bank; then he saw my brother with his staff raised, and off he ran." "Then what is to be done?" said Tripitaka. "Set your heart at rest, Master, and do not fret," said Pilgrim. "It grows late. Sit here on this cliff bank while old Sun begs a vegetarian meal; eat, sleep, and tomorrow we will see to it." "Good," said Bajie. "Off quick and back quick."
Pilgrim leaped up on his cloud and flew, and in a trice he was at a house straight north, begging a bowl of pure food, which he brought back to offer his master. Seeing him return so fast, the master said, "Wukong, ask the family where you begged for some plan to cross the river — would that not be better than battling this demon?" Pilgrim laughed. "That house is a long way off — five or seven thousand li. How would they know the water here? What use to ask them?" "There you go lying again, brother," said Bajie. "Five or seven thousand li — how did you come and go so fast?" "You little know. My somersault cloud covers one hundred and eight thousand li in a leap. Five or seven thousand? Two nods of the head, one bend of the waist, and I am there and back. What is hard in that?" "Brother, if it is so easy," said Bajie, "carry the Master on your back — nod your head, bend your waist, jump him over, and be done. Why wear ourselves out battling this monster?" "Can you not ride the clouds yourself? Carry him over, then." "The Master's mortal flesh and bone weigh like Mount Tai; how could these cloud-straddling shoulders bear it? Only your somersault could." "My somersault is also riding a cloud," said Pilgrim, "near or far, that is all the difference. You could not carry him; how should I carry him? The old saying goes: send Mount Tai, and it is light as a mustard seed; carry a common man, and you cannot break free of the red dust. A monster like this, with his snatching arts and wind-weaving, can only tug and drag along the ground; he cannot carry a man off through the air. That art old Sun can play too, and the art of hiding the body, and the art of shrinking the earth — old Sun knows every piece of them. But our master must pass through strange lands to the full, and cannot leap free of the sea of bitterness in a bound; that is why he cannot move an inch without us. You and I can only be his shield and guard, keep body and life in him; we cannot suffer these troubles for him, nor can we fetch the scriptures back ourselves. If one of us went ahead and stood before the Buddha, the Buddha would never hand the scriptures over to you and me so easily. It is the old rule: what comes too easy is held too cheap." The Idiot heard him out and took it with a yes, yes. So they ate their vegetable meal without dishes, and master and disciples rested below the east cliff of the Flowing Sand River.
Early next morning Tripitaka said, "Wukong, what is the plan today?" "There is no other plan: Bajie must go into the water again." "Brother," said Bajie, "you want the clean hands, and so I am the one for the water." "Worthy brother, this time I will lose no temper. You draw him up, I will bar the bank so he cannot get back, and we will have him taken — that much is certain."
Brave Bajie wiped his face, shook himself into fighting trim, took his rake in both hands, went to the river edge, parted the water, and went down again to the lair. The demon had just woken from sleep when he heard the water pushed and parting; he whipped his head about, eyes wide — and there was Bajie with his rake. He sprang out and blocked him head-on, roaring: "Slow down, slow down — mind my staff!" Bajie caught the staff on his rake. "What kind of mourning-staff is that? You would have your ancestor mind it, would you?" "You know nothing at all," said the monster. "This staff of mine —"
My precious staff has long been famed: its stock grew in the moon, of the sal-tree line.Wu Gang cut down a branch of it; Lu Ban's craft fashioned it past all compare.Within runs a core of beaten gold; without are wrapped ten thousand threads of pearl.Named the Precious Staff, it quells demons well; it keeps eternal guard at Numinous Mist, subduing monsters.Because I rose to be a great general, the Jade Emperor granted me to bear it at my side.Long or short, it goes as I please; thick or thin, it follows my wish.It has guarded the carriage at the Peach Banquet; it has stood at court in the highest heaven.On hall duty all the saints have bowed before it; raising the curtain, I have watched the immortals kneel.Nurtured to spirit, it is one divine weapon, no common tool of the mortal world.Since my banishment through the gate of heaven, it has ranged at will across the seas beyond.I do not boast without cause: no spear or blade under heaven can match it.That rusty nailed rake of yours is good for hoeing fields and banking garden beds.
Bajie laughed. "You under-beaten foul thing — never mind banking garden beds! One good swing of mine and you will have no place left to stick a plaster: nine holes streaming blood at once. If you even survive, you will carry lockjaw to your dying day." The demon dropped his guard, and there under the water, as before, the two of them fought their way up to the surface. This bout was truly unlike the last; look at them:
The precious staff wheeled; the nailed rake struck: no words passed between them, and kin they were not.Because the Wood Mother conquers the elixir's measure, the two of them were driven to clash in war.No winner yet, no loser, no turn of fortune — billows tossed and waves churned, and no peace between them.How could this one hold his rage in check? How could that one bear the affront with a wounded heart?Rake came, staff parried, each playing the hero; the Flowing Sand rolled, malignant and black.Heads high, toils endless — and all because Tripitaka travels toward the western lands.The nailed rake ferociously great; the precious staff wondrously practiced.This one seized hold and dragged for the shore; that one caught him and dunked him under the water.The noise was thunder splitting, stirring fish and dragons; clouds darkened, sky went dim, gods and spirits cowered.
Back and forth, round after round, they fought thirty, and still no sign which was the stronger. Bajie played his feigned-defeat trick again, dragged his rake away, and went. The demon came pelting after, riding the waves, and chased him to the cliff. "You foul monster," Bajie swore, "come up here! On the high ground, with solid earth underfoot, it is a proper place to fight." "You cheat," the demon swore back, "luring me up so your helper can come at me. You come down — fight me in the water." The creature had grown canny; he would not come ashore again, and only clamored with Bajie along the river's edge.
Pilgrim, seeing he would not come ashore, burned and burst with impatience, aching to pluck him out in one grab. "Master, you sit still," he said. "I will give him a hawk stooping on its prey." He sprang from his somersault into mid-air and came whistling down to snatch the demon. The creature, mid-clamor with Bajie, heard the wind of him, whipped about, saw Pilgrim dropping from the clouds — and drew in his staff, plunged headfirst under the water, and vanished, trace and track and all. Pilgrim stood on the bank and said to Bajie, "Brother, the creature has learned slippery ways. He will not come ashore again. What now?" "Hard, hard, hard — I cannot beat him," said Bajie. "I have strained out the strength I sucked at the breast, and it is dead level between us." "Let us go see the master."
The two went up the high bank again and told the Tang monk plainly how the demon could not be taken. The elder's eyes brimmed. "If this is the difficulty, how are we ever to cross?" "Do not trouble yourself, Master. The creature lies deep in the river bottom, and truly it is hard going. Bajie, you stay here and guard the master; fight with him no more. Let old Sun take a run to the Southern Sea and come back." "Brother, what business have you at the Southern Sea?" "This work of fetching scriptures was Guanyin Bodhisattva's doing from the first; and it was Guanyin Bodhisattva who freed us. Today the Flowing Sand River blocks our road and we cannot go forward: without her, what can be done? Let me go invite her — better far than battling this demon." "True, true," said Bajie. "Brother, when you go, be sure to give her my regards: I thank her for her instruction of old." "Wukong," said Tripitaka, "if you go to invite the Bodhisattva, no time is to be lost. Go quickly, come back quickly."
Pilgrim mounted the somersault cloud and made straight for the Southern Sea. Ah! In less than half a watch he descried the bounds of Mount Potalaka. In a moment he let down from his somersault, and outside the Purple Bamboo Grove the devas of the twenty-four courts came forward to meet him. "What brings the Great Sage?" "My master is in peril. I have come to see the Bodhisattva." "Be seated, and we will announce you." The deva whose charge was the sun went straight to the mouth of the Cave of Tidal Sound and announced: "Sun Wukong begs an audience on business." The Bodhisattva was walking the rail of the Jeweled Lotus Pool with the Dragon Maiden who bears her pearl, looking at the flowers; hearing the report she turned at once by the cloud cliff, opened the gate, and called him in. The Great Sage bowed in solemn reverence.
"Why are you not guarding the Tang monk?" the Bodhisattva asked. "What errand brings you to me again?" Pilgrim addressed her: "Bodhisattva, my master lately took another disciple at Gao Village, one Zhu Bajie, to whom your Ladyship also gave the dharma name Wuneng. We had barely crossed Yellow Wind Ridge when we came to the Flowing Sand River, eight hundred li of it — three thousand of the Weak Water — and my master could never ford it. Worse, a monster lives in the river, a master of arms; Wuneng fought him three great battles on the water and could win none, and the fiend blocks the crossing. So I have come to tell you, hoping you will take pity and help us over." "You monkey," said the Bodhisattva, "full of your own cleverness again! Would you not say plainly that you are the ones guarding the Tang monk?" "We only meant to seize him and make him carry my master across. And in the water I am not much good. It was Wuneng who found his lair and spoke with him — but I think the fetching of scriptures never came up." "That monster of the Flowing Sand River is the Curtain-Raising General come down to earth," said the Bodhisattva, "a good soul converted by my own persuasion, whom I set to protect the scripture-seekers. Say you are the ones from the Land of the East fetching scriptures, and he will never fight you; he will submit at once." "The creature is shy of battle now," said Pilgrim. "He will not come up the bank, only lurk in the water. How do we bring him to submit, and how does my master cross the Weak Water?" The Bodhisattva called Hui'an, drew from her sleeve a little red gourd, and charged him: "Take this gourd and go with Sun Wukong to the surface of the Flowing Sand River. Call only 'Wujing,' and he will come out. First bring him to take refuge with the Tang monk. Then string his nine skulls together, set them out in the pattern of the Nine Palaces, and set this gourd in the midst: that is a dharma boat, and it will carry the Tang monk across the bounds of the Flowing Sand River."
Hui'an, hearing this, reverently obeyed his teacher's word; with the Great Sage he bore the gourd out of the Cave of Tidal Sound, and, bearing her dharma decree, took leave of the Purple Bamboo Grove. There is a poem to prove it:
When the five phases match in pairs, true nature is made whole; the master of old is known again.Refining the self and laying the base is the wondrous use; discern the false from the true, and the cause appears.Metal comes home to its nature, back to its kind; Wood goes pleading, and both are plunged once more.The two earths perfect their work in silence; water and fire tuned, not one mote of dust.
In no long time the two of them pressed down the cloud head and came to the bank of the Flowing Sand River. Zhu Bajie knew Pilgrim Muzha and led the master forward to greet him. Muzha paid his respects to Tripitaka and greeted Bajie. "To your guidance, Reverend One, I owed my sight of the Bodhisattva," said Bajie. "Old Pig truly followed her holy teaching, and joyfully took the vows of the Buddhist gate these days past. All this while on the road there has been no chance to thank you: forgive me, forgive me." "No trading of courtesies now," said Pilgrim. "Let us go call that fellow out." "Call whom?" said Tripitaka. "I told the Bodhisattva everything," said Pilgrim. "She says the monster of the Flowing Sand River is the Curtain-Raising General come down to earth: for a sin in heaven he fell into this river and, forgetting his form, became a monster. He was converted by the Bodhisattva and is willing to follow you, Master, to the Western Heaven. But since we never spoke of fetching scriptures, you two battled bitterly. Now the Bodhisattva sends Muzha with this gourd, to be joined with his skulls into a dharma boat and carry you across." Tripitaka bowed his head to the earth without end, and made his reverence to Muzha. "Reverend One, I beg you, go at once." Muzha bore the gourd steady, part cloud and part mist, straight to the surface of the Flowing Sand River, and called in a great voice: "Wujing! Wujing! The scripture-seeker has waited long here — why do you not submit?"
Now the monster, in fear of the Monkey King, had gone back to the river bottom and was resting in his lair when he heard his dharma name called. He knew it must be Guanyin Bodhisattva's doing; and hearing that "the scripture-seeker is here," he did not fear axe or halberd, but burst up through the waves, head out — and knew Pilgrim Muzha. Beaming, he came up and made obeisance. "Reverend One, forgive my poor welcome. Where is the Bodhisattva now?" "My teacher has not come herself; she sent me first with orders: follow the Tang monk now and be his disciple. She bids you take the skulls that hang at your neck and this gourd, and join them by the Nine Palaces into a dharma boat, and carry him over this Weak Water." "And where is the scripture-seeker?" Muzha pointed with his finger. "Is not that he, sitting on the east bank?" Wujing looked and saw Bajie. "That foul creature from who knows where fought me two whole days, and never once spoke the word scriptures!" Then he saw Pilgrim. "And that one is his helper — dangerous past telling. I am not going." "That is Zhu Bajie, and that Sun Wukong," said Muzha, "both disciples of the Tang monk, both converted by the Bodhisattva. What have you to fear? Come with me and see the Tang monk."
Wujing then put away his precious staff, straightened his yellow damask gown, and leaped ashore. Before the Tang monk he went down on both knees. "Master, your disciple had eyes and could not see: I did not know your reverend face, and gave you great offense — I beg ten thousand pardons." "You pus-bag," said Bajie, "why would you not take refuge at once, and kept wanting to fight me? What kind of talk is that?" "Brother, do not blame him," said Pilgrim, laughing. "It is we who never spoke of fetching scriptures, nor told him our names." "Do you truly repent and take refuge in my teaching?" asked the elder. "Long ago the Bodhisattva converted me," said Wujing. "She bade me take the river for my surname and gave me the dharma name Sha Wujing. How should I not follow you, Master?" "Since it is so —" said Tripitaka, and called: "Wukong, bring the razor knife and shave his head." The Great Sage did as told, and with the razor knife shaved his crown. Wujing bowed to Tripitaka, then to Pilgrim and Bajie, and the ranks of elder and younger were set. Tripitaka, seeing his obeisance was truly in the manner of monkhood, called him thereafter Sha Monk. "Now that he has taken the discipline," said Muzha, "no more ceremony: let us go and make the dharma boat."
Wujing wasted no time. He took the skulls from his neck, bound them with cords in the pattern of the Nine Palaces, and set the Bodhisattva's gourd in the center; then he begged the master to come down to the bank. The elder boarded the dharma boat and sat upon it: steady as a light skiff it rode. On the left Bajie steadied him; on the right Wujing bore him up; Pilgrim Sun led the dragon horse behind, part cloud and part mist following; and above their heads Muzha kept watch. So the master floated across, steady over the bounds of the Flowing Sand River, the Weak Water crossed on windless, waveless calm. Truly it was as if flying, as if shot from a bow: in no long time he stood on the far shore, clear of the great flood, mud-free and water-free, dry of foot and hand, in purity and peace — and master and disciples stood on solid earth. Muzha pressed down the auspicious cloud and took up the gourd; and the skulls, all at once, dissolved into nine wisps of yin wind and were gone. Tripitaka bowed his thanks to Muzha and paid reverence toward the Bodhisattva. And so it was:
Muzha went straight back across the Eastern Ocean; Tripitaka mounted his horse and turned his face to the west.
But when they would at last attain the true fruit and gain the scriptures — listen to the next chapter to find out.
Chapter 23
Traditional Chinese
第二十三回 三藏不忘本 四聖試禪心
奉法西來道路賒，秋風淅淅落霜花。乖猿牢鎖繩休解，劣馬勤兜鞭莫加。木母金公原自合，黃婆赤子本無差。咬開鐵彈真消息，般若波羅到彼家。
這回書蓋言取經之道，不離了一身務本之道也。卻說他師徒四眾了悟真如，頓開塵鎖，自跳出性海流沙，渾無罣礙，徑投大路西來。歷遍了青山綠水，看不盡野草閑花。真個也光陰迅速，又值九秋，但見了些：
楓葉滿山紅，黃花耐晚風。老蟬吟漸懶，愁蟋思無窮。荷破青紈扇，橙香金彈叢。可憐數行雁，點點遠排空。
正走處，不覺天晚。三藏道：「徒弟，如今天色又晚，卻往那裡安歇？」行者道：「師父說話差了。出家人餐風宿水，臥月眠霜，隨處是家。又問那裡安歇，何也？」豬八戒道：「哥啊，你可知道你走路輕省，那裡管別人累墜？自過了流沙河，這一向爬山過嶺，身挑著重擔，老大難挨也。須是尋個人家，一則化些茶飯，二則養養精神，才是個道理。」行者道：「獃子，你這般言語，似有報怨之心。還像在高老莊倚懶不求福的自在，恐不能也。既是秉正沙門，須是要吃辛受苦，才做得徒弟哩。」八戒道：「哥哥，你看這擔行李多重？」行者道：「兄弟，自從有了你與沙僧，我又不曾挑著，那知多重？」八戒道：「哥啊，你看看數兒麼：
四片黃藤蔑，長短八條繩。又要防陰雨，氈包三四層。匾擔還愁滑，兩頭釘上釘。銅鑲鐵打九環杖，篾絲藤纏大斗篷。
似這般許多行李，難為老豬一個逐日家擔著走，偏你跟師父做徒弟，拿我做長工。」行者笑道：「獃子，你和誰說哩？」八戒道：「哥哥，與你說哩。」行者道：「錯和我說了。老孫只管師父好歹，你與沙僧專管行李、馬匹。但若怠慢了些兒，孤拐上先是一頓粗棍。」八戒道：「哥啊，不要說打，打就是以力欺人。我曉得你的尊性高傲，你是定不肯挑。但師父騎的馬，那般高大肥盛，只馱著老和尚一個，教他帶幾件兒，也是弟兄之情。」
行者道：「你說他是馬哩，他不是凡馬，本是西海龍王敖閏之子，喚名龍馬三太子。只因縱火燒了殿上明珠，被他父親告了忤逆，身犯天條，多虧觀音菩薩救了他的性命。他在那鷹愁陡澗久等師父，又幸得菩薩親臨，卻將他退鱗去角，摘了項下珠，才變做這匹馬，願馱師父往西天拜佛。這個都是各人的功果，你莫攀他。」那沙僧聞言道：「哥哥，真個是龍麼？」行者道：「是龍。」八戒道：「哥啊，我聞得古人云：龍能噴雲噯霧，播土揚沙；有巴山㨝嶺的手段，有翻江攪海的神通。怎麼他今日這等慢慢而走？」行者道：「你要他快走，我教他快走個兒你看。」
好大聖，把金箍棒揝一揝，萬道彩雲生。那馬看見拿棒，恐怕打來，慌得四隻蹄疾如飛電，颼的跑將去了。那師父手軟勒不住，盡他劣性，奔上山崖，才大達辿步走。師父喘息始定，擡頭遠見一簇松陰，內有幾間房舍，著實軒昂，但見：
門垂翠柏，宅近青山。幾株松冉冉，數莖竹斑斑。籬邊野菊凝霜艷，橋畔幽蘭映水丹。粉泥牆壁，磚砌圍圜。高堂多壯麗，大廈甚清安。牛羊不見無雞犬，想是秋收農事閑。
那師父正按轡徐觀，又見悟空兄弟方到。悟淨道：「師父不曾跌下馬來麼？」長老罵道：「悟空這潑猴，他把馬兒驚了，早是我還騎得住哩。」行者陪笑道：「師父莫罵我，都是豬八戒說馬行遲，故此著他快些。」那獃子因趕馬，走急了些兒，喘氣噓噓，口裡唧唧噥噥的鬧道：「罷了，罷了，見自肚，別腰鬆。擔子沉重，挑不上來，又弄我奔奔波波的趕馬。」長老道：「徒弟啊，你且看那壁廂有一座莊院，我們卻好借宿去也。」行者聞言，急擡頭舉目而看，果見那半空中慶雲籠罩，瑞靄遮盈，情知定是佛仙點化，他卻不敢泄漏天機，只道：「好好好，我們借宿去來。」
長老連忙下馬。見一座門樓，乃是垂蓮象鼻，畫棟雕梁。沙僧歇了擔子，八戒牽了馬匹道：「這個人家，是過當的富實之家。」行者就要進去，三藏道：「不可，你我出家人，各自避些嫌疑，切莫擅入。且自等他有人出來，以禮求宿，方可。」八戒拴了馬，斜倚牆根之下；三藏坐在石鼓上；行者、沙僧坐在臺基邊。久無人出，行者性急，跳起身入門裡看處，原來有向南的三間大廳，簾櫳高控。屏門上掛一軸壽山福海的橫披畫；兩邊金漆柱上，貼著一副大紅紙的春聯，上寫著：「絲飄弱柳平橋晚；雪點香梅小院春。」正中間設一張退光黑漆的香几，几上放一個古銅獸爐。上有六張交椅兩山頭掛著四季吊屏。
行者正然偷看處，忽聽得後門內有腳步之聲，走出一個半老不老的婦人來，嬌聲問道：「是甚麼人，擅入我寡婦之門？」慌得個大聖喏喏連聲道：「小僧是東土大唐來的，奉旨向西方拜佛求經。一行四眾，路過寶方，天色已晚，特奔老菩薩檀府，告借一宵。」那婦人笑語相迎道：「長老，那三位在那裡？請來。」行者高聲叫道：「師父，請進來耶。」三藏才與八戒、沙僧牽馬挑擔而入，只見那婦人出廳迎接。八戒餳眼偷看，你道他怎生打扮：
穿一件織錦官綠紵絲襖，上罩著淺紅比甲；繫一條結綵鵝黃錦繡裙，下映著高底花鞋。時樣鬘髻皂紗漫，相襯著二色盤龍髮；宮樣牙梳朱翠晃，斜簪著兩股釧金釵。雲鬢半蒼飛鳳翅，耳環雙墜寶珠排。脂粉不施猶自美，風流還似少年才。
那婦人見了他三眾，更加欣喜，以禮邀入廳房。一一相見禮畢，請各敘坐看茶。那屏風後，忽有一個丫髻垂絲的女童，托著黃金盤、白玉盞，香茶噴暖氣，異果散幽香。那人綽彩袖，春筍纖長；擎玉盞，傳茶上奉。對他們一一拜了。茶畢，又吩咐辦齋。三藏啟手道：「老菩薩，高姓？貴地是甚地名？」婦人道：「此間乃西牛賀洲之地。小婦人娘家姓賈，夫家姓莫。幼年不幸，公姑早亡，與丈夫守承祖業。有家貲萬貫，良田千頃。夫妻們命裡無子，止生了三個女孩兒。前年大不幸，又喪了丈夫。小婦居孀，今歲服滿。空遺下田產家業，再無個眷族親人，只是我娘女們承領。欲嫁他人，又難捨家業。適承長老下降，想是師徒四眾，小婦娘女四人，意欲坐山招夫，四位恰好。不知尊意肯否如何。」三藏聞言，推聾妝啞，瞑目寧心，寂然不答。
那婦人道：「舍下有水田三百餘頃，旱田三百餘頃，山場果木三百餘頃；黃水牛有一千餘隻，騾馬成群，豬羊無數；東南西北，莊堡草場，共有六七十處；家下有八九年用不著的米穀，十來年穿不著的綾羅，一生有使不著的金銀：勝強似那錦帳藏春，說甚麼金釵兩行。你師徒們若肯回心轉意，招贅在寒家，自自在在，享用榮華，卻不強如往西勞碌？」那三藏也只是如痴如蠢，默默無言。
那婦人道：「我是丁亥年三月初三日酉時生，故夫比我年大三歲，我今年四十五歲。大女兒名真真，今年二十歲；次女名愛愛，今年十八歲；三小女名憐憐，今年十六歲：俱不曾許配人家。雖是小婦人醜陋，卻幸小女俱有幾分顏色，女工針指，無所不會。因是先夫無子，即把他們當兒子看養，小時也曾教他讀些儒書，也都曉得些吟詩作對。雖然居住山莊，也不是那十分粗俗之類，料想也配得過列位長老。若肯放開懷抱，長髮留頭，與舍下做個家長，穿綾著錦，勝強如那瓦缽緇衣，芒鞋雲笠。」三藏坐在上面，好便似雷驚的孩子，雨淋的蝦蟆：只是呆呆掙掙，翻白眼兒打仰。
那八戒聞得這般富貴，這般美色，他卻心癢難撓；坐在那椅子上，一似針戳屁股，左扭右扭的，忍耐不住。走上前，扯了師父一把道：「師父，這娘子告誦你話，你怎麼佯佯不睬？好道也做個理會是。」那師父猛擡頭，咄的一聲，喝退了八戒道：「你這個孽畜！我們是個出家人，豈以富貴動心，美色留意，成得個甚麼道理。」
那婦人笑道：「可憐，可憐。出家人有何好處？」三藏道：「女菩薩，你在家人，卻有何好處？」那婦人道：「長老請坐，等我把在家人好處說與你聽。怎見得？有詩為證。詩曰：
春裁方勝著新羅，夏換輕紗賞綠荷；秋有新蒭香糯酒，冬來暖閣醉顏酡。四時受用般般有，八節珍饈件件多。襯錦鋪綾花燭夜，強如行腳禮彌陀。」
三藏道：「女菩薩，你在家人享榮華，受富貴，有可穿，有可吃，兒女團圓，果然是好。但不知我出家的人，也有一段好處。怎見得？有詩為證。詩曰：
出家立志本非常，推倒從前恩愛堂。外物不生閑口舌，身中自有好陰陽。功完行滿朝金闕，見性明心返故鄉。勝似在家貪血食，老來墜落臭皮囊。」
那婦人聞言，大怒道：「這潑和尚無禮！我若不看你東土遠來，就該叱出。我倒是個真心實意，要把家緣招贅汝等，你倒反將言語傷我。你就是受了戒，發了願，永不還俗，好道你手下人，我家也招得一個，你怎麼這般執法？」三藏見他發怒，只得者者謙謙，叫道：「悟空，你在這裡罷。」行者道：「我從小兒不曉得幹那般事，教八戒在這裡罷。」八戒道：「哥啊，不要栽人麼，大家從長計較。」三藏道：「你兩個不肯，便教悟淨在這裡罷。」沙僧道：「你看師父說的話。弟子蒙菩薩勸化，受了戒行，等候師父。自蒙師父收了我，又承教誨，跟著師父還不上兩月，更不曾進得半分功果，怎敢圖此富貴？寧死也要往西天去，決不幹此欺心之事。」
那婦人見他們推辭不肯，急抽身轉進屏風，撲的把腰門關上。師徒們撇在外面，茶飯全無，再沒人出。八戒心中焦燥，埋怨唐僧道：「師父忒不會幹事，把話通說殺了。你好道還活著些腳兒，只含糊答應，哄他些齋飯吃了，今晚落得一宵快活。明日肯與不肯，在乎你我了。似這般關門不出，我們這清灰冷灶，一夜怎過？」
悟淨道：「二哥，你在他家做個女婿罷。」八戒道：「兄弟，不要栽人，從長計較。」行者道：「計較甚的？你要肯，便就教師父與那婦人做個親家，你就做個倒踏門的女婿。他家這等有財有寶，一定倒陪妝奩，整治個會親的筵席，我們也落些受用，你在此間還俗，卻不是兩全其美？」八戒道：「話便也是這等說，卻只是我脫俗又還俗，停妻再娶妻了。」沙僧道：「二哥原來是有嫂子的？」行者道：「你還不知他哩。他本是烏斯藏高老兒莊高太公的女婿，因被老孫降了。他也曾受菩薩戒行，沒及奈何，被我捉他來做個和尚，所以棄了前妻，投師父往西拜佛。他想是離別的久了，又想起那個勾當，卻才聽見這個勾當，斷然又有此心。獃子，你與這家子做了女婿罷，只是多拜老孫幾拜，我不檢舉你就罷了。」那獃子道：「胡說，胡說。大家都有此心，獨拿老豬出醜。常言道：『和尚是色中餓鬼。』那個不要如此？都這們扭扭捏捏的拿班兒，把好事都弄得裂了，致如今茶水不得見面，燈火也無人管。雖熬了這一夜，但那匹馬明日又要馱人，又要走路，再若餓上這一夜，只好剝皮罷了。你們坐著，等老豬去放放馬來。」
那獃子虎急急的解了韁繩，拉出馬去。行者道：「沙僧，你且陪師父坐這裡，等老孫跟他去，看他往那裡放馬。」三藏道：「悟空，你看便去看他，但只不可只管嘲他了。」行者道：「我曉得。」這大聖走出廳房，搖身一變，變作個紅蜻蜓兒，飛出前門，趕上八戒。
那獃子拉著馬，有草處且不教吃草，嗒嗒嗤嗤的趕著馬，轉到後門首去。只見那婦人帶了三個女子，在後門外閑立著，看菊花兒耍子。他娘女們看見八戒來時，三個女兒閃將進去。那婦人佇立門首道：「小長老那裡去？」這獃子丟了韁繩，上前唱個喏，道聲「娘，我來放馬的。」那婦人道：「你師父忒弄精細。在我家招了女婿，卻不強似做掛搭僧，往西蹡路？」八戒笑道：「他們是奉了唐王的旨意，不敢有違君命，不肯幹這件事。剛才都在前廳上栽我，我又有些奈上祝下的，只恐娘嫌我嘴長耳大。」那婦人道：「我也不嫌，只是家下無個家長，招一個倒也罷了，但恐小女兒有些兒嫌醜。」八戒道：「娘，你上覆令愛，不要這等揀漢。想我那唐僧，人才雖俊，其實不中用。我醜自醜，有幾句口號兒。」婦人道：「你怎的說麼？」八戒道：「我：
雖然人物醜，勤緊有些功。若言千頃地，不用使牛耕。只消一頓鈀，佈種及時生。沒雨能求雨，無風會喚風。房舍若嫌矮，起上二三層。地下不掃掃一掃，陰溝不通通一通。家長里短諸般事，踢天弄井我皆能。」
那婦人道：「既然幹得家事，你再去與你師父商量商量看，不尷尬，便招你罷。」八戒道：「不用商量，他又不是我的生身父母，幹與不幹，都在於我。」婦人道：「也罷，也罷，等我與小女說。」看他閃進去，撲的掩上後門。
八戒也不放馬，將馬拉向前來。怎知孫大聖已一一盡知，他轉翅飛來，現了本相，先見唐僧道：「師父，悟能牽馬來了。」長老道：「馬若不牽，恐怕撒歡走了。」行者笑將起來，把那婦人與八戒說的勾當，從頭說了一遍，三藏也似信不信的。
少時間，見獃子拉將馬來拴下。長老道：「你馬放了？」八戒道：「無甚好草，沒處放馬。」行者道：「沒處放馬，可有處牽馬麼？」獃子聞得此言，情知走了消息，也就垂頭扭頸，努嘴皺眉，半晌不言。又聽得呀的一聲，腰門開了，有兩對紅燈、一副提爐，香雲靄靄，環珮叮叮，那婦人帶著三個女兒，走將出來，叫真真、愛愛、憐憐，拜見那取經的人物。那女子排立廳中，朝上禮拜。果然也生得標致，但見他：
一個個蛾眉橫翠，粉面生春。妖嬈傾國色，窈窕動人心。花鈿顯現多嬌態，繡帶飄搖迥絕塵。半含笑處櫻桃綻，緩步行時蘭麝噴。滿頭珠翠，顫巍巍無數寶釵簪；遍體幽香，嬌滴滴有花金縷細。說甚麼楚娃美貌，西子嬌容。真個是九天仙女從天降，月裡嫦娥出廣寒。
那三藏合掌低頭，孫大聖佯佯不睬，這沙僧轉背回身。你看那豬八戒眼不轉睛，淫心紊亂，色膽縱橫，扭捏出悄語，低聲道：「有勞仙子下降。娘，請姐姐們去耶。」那三個女子轉入屏風，將一對紗燈留下。婦人道：「四位長老可肯留心，著那個配我小女麼？」悟淨道：「我們已商議了，著那個姓豬的招贅門下。」八戒道：「兄弟，不要栽我，還從眾計較。」行者道：「還計較甚麼？你已在後門首說合的停停當當，娘都叫了，又有甚麼計較？師父做個男親家，這婆兒做個女親家，等老孫做個保親，沙僧做個媒人。也不必看通書，今朝是個天恩上吉日，你來拜了師父，進去做了女婿罷。」八戒道：「弄不成，弄不成，那裡好幹這個勾當？」行者道：「獃子，不要者囂，你那口裡娘也不知叫了多少，又是甚麼弄不成。快快的應承，帶攜我們吃些喜酒，也是好處。」他一隻手揪著八戒，一隻手扯住婦人道：「親家母，帶你女婿進去。」那獃子腳兒趄趄的要往那裡走。那婦人即喚童子：「展抹桌椅，鋪排晚齋，管待三位親家。我領姑夫房裡去也。」一壁廂又吩咐庖丁排筵設宴，明晨會親。那幾個童子又領命訖。他三眾吃了齋，急急鋪鋪，都在客座裡安歇不題。
卻說那八戒跟著丈母，行入裡面，一層層也不知多少房舍，磕磕撞撞，盡都是門檻絆腳。獃子道：「娘，慢些兒走，我這裡邊路生，你帶我帶兒。」那婦人道：「這都是倉房、庫房、碾房各房，還不曾到那廚房邊哩。」八戒道：「好大人家。」磕磕撞撞，轉彎抹角，又走了半會，才是內堂房屋。那婦人道：「女婿，你師兄說今朝是天恩上吉日，就教你招進來了。卻只是倉卒間，不曾請得個陰陽，拜堂撒帳。你可朝上拜八拜兒罷。」八戒道：「娘說得是。你請上坐，等我也拜幾拜，就當拜堂，就當謝親，兩當一兒，卻不省事？」他丈母笑道：「也罷，也罷。果然是個省事幹家的女婿。我坐著，你拜麼。」
咦！滿堂中銀燭輝煌，這獃子朝上禮拜。拜畢，道：「娘，你把那個姐姐配我哩？」他丈母道：「正是這些兒疑難：我要把大女兒配你，恐二女怪；要把二女配你，恐三女怪；欲將三女配你，又恐大女怪：所以終疑未定。」八戒道：「娘，既怕相爭，都與我罷，省得鬧鬧吵吵，亂了家法。」他丈母道：「豈有此理！你一人就占我三個女兒不成！」八戒道：「你看娘說的話，那個沒有三房四妾？就再多幾個，你女婿也笑納了。我幼年間，也曾學得個鏖戰之法，管情一個個伏侍得他歡喜。」那婦人道：「不好，不好。我這裡有一方手帕，你頂在頭上，遮了臉，撞個天婚：教我女兒從你跟前走過，你伸開手扯到那個，就把那個配了你罷。」獃子依言，接了手帕，頂在頭上。有詩為證。詩曰：
痴愚不識本原由，色劍傷身暗自休。從來信有周公禮，今日新郎頂蓋頭。
那獃子頂裹停當，道：「娘，請姐姐們出來麼。」他丈母叫：「真真、愛愛、憐憐，都來撞天婚，配與你女婿。」只聽得環珮響亮，蘭麝馨香，似有仙子來往。那獃子真個伸手去撈人，兩邊亂撲，左也撞不著，右也撞不著。來來往往，不知有多少女子行動，只是莫想撈著一個。東撲抱著柱科，西撲摸著板壁。兩頭跑暈了，立站不穩，只是打跌。前來蹬著門扇，後去擋著磚牆，磕磕撞撞，跌得嘴腫頭青，坐在地下。喘氣呼呼的道：「娘啊，你女兒這等乖滑得緊，撈不著一個，奈何，奈何？」
那婦人與他揭了蓋頭道：「女婿，不是我女兒乖滑，他們大家謙讓，不肯招你。」八戒道：「娘啊，既是他們不肯招我啊，你招了我罷。」那婦人道：「好女婿啞！這等沒大沒小的，連丈母也都要了？我這三個女兒心性最巧，他一人結了一個珍珠篏錦汗衫兒。你若穿得那個的，就教那個招你罷。」八戒道：「好，好，好，把三件兒都拿來我穿了看，若都穿得，就教都招了罷。」那婦人轉進房裡，止取出一件來，遞與八戒。那獃子脫下青錦布直裰，取過衫兒，就穿在身上。還未曾繫上帶子，撲的一蹻，跌倒在地。原來是幾條繩緊緊繃住。那獃子疼痛難禁，這些人早已不見了。
卻說三藏、行者、沙僧一覺睡醒，不覺的東方發白。忽睜睛擡頭觀看，那裡得那大廈高堂，也不是雕梁畫棟，一個個都睡在松柏林中。慌得那長老忙呼行者。沙僧道：「哥哥，罷了，罷了，我們遇著鬼了。」孫大聖心中明白，微微的笑道：「怎麼說？」長老道：「你看我們睡在那裡耶？」行者道：「這松林下落得快活。但不知那獃子在那裡受罪哩。」長老道：「那個受罪？」行者笑道：「昨日這家子娘女們，不知是那裡菩薩，在此顯化我等，想是半夜裡去了，只苦了豬八戒受罪。」三藏聞言，合掌頂禮。又只見那後邊古柏樹上，飄飄蕩蕩的掛著一張簡帖兒。沙僧急去取來與師父看時，卻是八句頌子云：
黎山老母不思凡，南海菩薩請下山。普賢文殊皆是客，化成美女在林間。聖僧有德還無俗，八戒無禪更有凡。從此靜心須改過，若生怠慢路途難。
那長老、行者、沙僧正然唱念此頌，只聽得林深處高聲叫道：「師父啊，繃殺我了，救我一救，下次再不敢了。」三藏道：「悟空，那叫喚的可是悟能麼？」沙僧道：「正是。」行者道：「兄弟，莫睬他，我們去罷。」三藏道：「那獃子雖是心性愚頑，卻只是一味懞直，倒也有些膂力，挑得行李。還看當日菩薩之念，救他隨我們去罷，料他以後再不敢了。」那沙和尚卻捲起鋪蓋，收拾了擔子；孫大聖解韁牽馬，引唐僧入林尋看。咦！這正是：
從正修持須謹慎，掃除愛慾自歸真。
畢竟不知那獃子凶吉如何，且聽下回分解。
English
Tripitaka Does Not Forget His Roots; the Four Sages Test the Chan Heart
Bearing the law they came west, and the road runs long; the autumn wind soughs, and frost flowers fall.The clever ape is chained fast — let no one loose the rope; the vicious horse needs diligent turning, no lash of the whip.Wood Mother and Metal Lord were joined from the first; Yellow Dame and Scarlet Child were never at odds.Bite open the iron pellet for the true message: prajna-paramita carries them to that home.
This chapter tells how the way of fetching scriptures never departs from the way of keeping to one's own root. Master and disciples, the four of them, awoke to true thusness, burst the lock of dust in a moment, leaped free of the sea of nature and the flowing sand, unencumbered altogether, and took the high road west. They had crossed all the blue hills and green waters, wearied their eyes on wild grasses and idle flowers; and truly time ran swift, for it was deep autumn again. They saw such things as these:
Maple leaves redden the whole mountainside; yellow blossoms bear up under the evening wind.The old cicada's song grows languid; the sorrowful cricket's thoughts have no end.The lotus breaks like a green silk fan; orange scent drifts from the golden-balled clusters.Pity the few lines of wild geese: dot by dot they file across the far sky.
As they went, dusk came upon them unawares. "Disciples," said Tripitaka, "the light is failing again. Where shall we lodge?" "Master, that is said amiss," said Pilgrim. "For us religious, wind is our meal and water our bed; we lie in moonlight and sleep in frost — every place is home. Why ask where we will lodge?" "Brother," said Zhu Bajie, "you may find walking easy, but who cares how it wearies the rest of us? Since we crossed the Flowing Sand River it has been climb and ridge and climb, with this heavy load on my shoulders — it is very hard to bear. We must find a household: beg some tea and rice, rest our spirits — that would be sense." "Idiot," said Pilgrim, "words like that smell of complaining. You would like to lounge at ease like the old days at Gao Village, asking no blessings — I fear those days are gone. Having taken the upright rule of the Buddhist gate, you must eat bitterness and bear hardship before you can call yourself a disciple." "Brother, do you know how heavy this load of luggage is?" "Brother," said Pilgrim, "since you and Sha Monk came along I have not carried it once — how should I know?" "Then count it out, brother:"
Four panels of yellow rattan splint; eight ropes, long and short.Then, against rain and wet, three or four layers of felt wrapping.The carrying pole still feared to slip, so nails were driven at both ends.A nine-ring staff of copper-bound iron; a great rain cloak of splint-woven rattan.
All this luggage, and old Pig alone to shoulder it day after day! You follow the master as a disciple, and I am used like a hired hand." Pilgrim laughed. "Idiot, whom are you telling?" "You, brother." "You told the wrong one. Old Sun's charge is the master, good or ill; you and Sha Monk mind the luggage and the horse. Slack at that by a hair, and the first thing you feel is a rough cudgel on your shinbones." "Brother, never mind beating — beating is bullying with strength. I know your proud nature: carry the load you never will. But the master's horse is tall and fat and strong, and carries only one old monk. Let him bear a few pieces — it would be brotherliness."
"You call him a horse, but he is no common horse," said Pilgrim. "He was son of Ao Run, Dragon King of the Western Sea, the third prince called the dragon horse. Because he set a fire that burned the bright pearl in the palace hall, his own father accused him of rebellion; he stood condemned under the law of Heaven, and only Guanyin Bodhisattva saved his life. He waited long for our master in the Eagle-Sorrow Gorge; and when the Bodhisattva graciously came in person, she drew off his scales, took away his horns, plucked the pearl from under his throat, and turned him into this horse, willing to bear our master west to worship the Buddha. Each of us works out his own merit; do not hold it against him." Sha Monk heard this and said, "Brother, is he truly a dragon?" "A dragon," said Pilgrim. "Brother," said Bajie, "the ancients say: dragons can spout cloud and breathe fog, heave earth and fling sand; they have the skill to climb mountains and split ridges, the power to overturn rivers and churn seas. How is it he walks so slowly today?" "You want him to go fast? I will make him go fast, and you shall see."
Brave Great Sage! He grasped the gold-banded staff, and ten thousand rays of colored cloud sprang up. The horse, seeing the staff drawn, feared a beating: his four hooves went swift as flying lightning, and off he tore like the wind. The master's hands went weak and could not rein him; the beast had his head, racing his wicked pace up the mountain cliff, until at last he slowed to a striding walk. The master's breath was just settling when, looking up, he saw a stand of pine shade far off, with a few rooms of houses within, imposing indeed. And this is what they were:
Green cypresses droop over the gate; the house stands near the blue mountains.A few pines, softly tall; a few bamboo stems, speckled and dark.By the fence wild chrysanthemums burn bright with frost; by the bridge hidden orchids flame red against the water.Plastered clay walls; a compound built of brick.The lofty hall full splendid; the great house deeply at peace.No oxen, no sheep, no chickens, no dogs — harvest over, the farm at rest.
The master was reining in slowly, taking in the view, when Wukong and the brothers came up. Wujing said, "Master, you did not fall from the horse?" "That brazen ape Wukong!" the elder cried. "He frightened the horse — lucky I kept my seat at all." Pilgrim said with an apologetic smile, "Do not curse me, Master. It was Zhu Bajie who complained the horse walked too slowly, so I made him hurry." The Idiot, having hurried after the horse, stood puffing and blowing, muttering and grumbling: "Done for, done for — my belly hangs and my sash is loose. The load is heavy past carrying, and now I am run ragged chasing the horse." "Disciples, look — there is a farmstead over there," said the elder. "We can beg lodging there." Pilgrim looked up quickly at this and saw that auspicious clouds hung mantled in mid-air, halos of grace brimming — he knew it must be the doing of a Buddha or immortal — but he did not dare leak heaven's secret, and only said, "Good, good, good. Let us go beg our lodging."
The elder made haste to dismount. There was a gate tower with hanging lotus and elephant-trunk carvings, painted rafters and carved beams. Sha Monk set down his load, Bajie led in the horse, saying, "This is a household of extraordinary wealth." Pilgrim would have walked straight in, but Tripitaka said, "No. We are religious; let each of us avoid what looks amiss. Do not enter uninvited. Wait till someone comes out, and ask lodging with proper courtesy." Bajie tied the horse and leaned against the wall base; Tripitaka sat on the stone drum; Pilgrim and Sha Monk sat by the terrace edge. No one came out for a long while, and Pilgrim's temper being quick, he sprang up and stepped in through the gate to look: there were three great halls facing south, their curtains hung high. On the screen door hung a horizontal scroll painting of the Mountain of Longevity and the Sea of Blessing; on the gold-lacquered pillars at either side was pasted a pair of spring couplets on bright red paper, which read: "Silk threads drift from the frail willows at the level bridge in evening; snow dots the fragrant plum in the small courtyard in spring." In the very middle stood a black-lacquered incense table with a dull sheen, and on it an ancient bronze censer wrought as a beast. Six folding chairs stood about, and on the side walls hung painted screens for the four seasons.
Pilgrim was still peering about when footsteps sounded behind the inner door, and out came a woman neither old nor young, who asked in a tender voice: "Who is this that walks uninvited through a widow's gate?" The Great Sage, flustered, bowed again and again. "Your humble monk comes from the Great Tang in the Land of the East, bearing an imperial decree to worship the Buddha in the west and fetch scriptures. We are four travelers passing through your precious land; the light is late, and we have come in person to the manor of your old ladyship to beg a night's lodging." The woman met them with a smile. "Elder, where are the other three? Please bring them." Pilgrim called out loudly, "Master, come in!" Then Tripitaka came in with Bajie and Sha Monk, leading the horse and carrying the load, and the woman came from the hall to receive them. Bajie stole a bleary-eyed look at her. And how was she dressed? Listen:
She wore a woven damask jacket of official green ramie-silk, over it a shallow-red sleeveless vest;a goose-yellow brocade skirt tied with ribboned knots, and beneath it high-soled embroidered shoes.Her chignon was of the newest mode, wound in black gauze, set off by a two-colored coil of dragon-twisted hair;an ivory court-style comb flashed vermilion and kingfisher-blue, with two gold hairpins thrust aslant.Cloud-dark temples half gray, wings like flying phoenixes; at her ears twin pendants ranked in pearls.With no paint or powder she was beautiful still, with all the charm of a girl in her prime.
Seeing the three of them, the woman grew the more delighted and invited them courteously into the hall. When greetings and courtesies were done she asked them to be seated and have tea. From behind the screen suddenly came a young girl with tresses hanging loose, bearing a gold tray and white jade cups; the fragrant tea breathed warmth, rare fruits scattered their subtle perfume. With colored sleeves drawn back, her fingers slim as spring bamboo shoots, she raised the jade cups and served the tea around, bowing to each in turn. After tea she ordered a meal prepared. Tripitaka raised his joined hands. "Old Bodhisattva, what is your family name? What is this place called?" The woman said: "This place is in the land of the Ox-Gift Continent of the west. My maiden family name is Jia, my married name Mo. In my youth fortune was unkind: my husband's parents died early, and my husband and I kept the family estate together. We had wealth in ten thousand strings, good fields by the thousand qing. Heaven gave us no son: we had only three daughters. Two years ago came our great sorrow — my husband died too. I have lived a widow, and this year my mourning is done. The fields and the estate are left empty, with never a kinsman or relative remaining; only we women, mother and daughters, hold them. I thought to marry again, but it is hard to let the estate go. Then you elders graciously descended: you are four, master and disciples; we are four, mother and daughters. I have thought to sit at home and take husbands for my daughters by solicitation — you four would fit exactly. I do not know whether your honors would consent." Tripitaka, hearing this, played deaf and dumb, shut his eyes, stilled his heart, and made no answer at all.
The woman said: "My house has three hundred qing and more of wet-rice fields, three hundred qing of dry fields, three hundred qing of mountain orchards; more than a thousand yellow water buffalo, mules and horses in herds, pigs and sheep past counting; east, south, west, and north, manors, forts, and grazing grounds, some sixty or seventy in all; in the house, grain enough for eight or nine years' need, silks enough for ten years' wearing, gold and silver enough for a lifetime's spending. It beats brocade curtains hiding the spring — never mind two rows of golden hairpins. If you master and disciples would turn your hearts about, marry into our humble house, you would live at your ease, enjoying wealth and honor — is that not better than toiling west?" But Tripitaka went on like one entranced, like a simpleton, saying nothing.
The woman said: "I was born in a dinghai year, on the third day of the third month, at the hour of the rooster. My late husband was three years my senior; I am forty-five this year. My eldest daughter is Zhenzhen, twenty this year; my second, Aiai, eighteen; my youngest, Lianlian, sixteen — none of them promised yet. Though I am a plain woman, my daughters have each some share of beauty, and there is no woman's craft or needlework they cannot do. Their father having no son, we brought them up as sons, and taught them some of the scholars' books when little, so they can versify and match couplets too. Though we live on a mountain farm, we are nothing like the coarse and common sort, and I reckon they would match your elders well enough. If you would open your hearts and let your hair grow long again, and be the head of this house, you would wear silks and satins — far better than that alms bowl of clay and robe of black, those straw sandals and cloud-gray hat." Tripitaka sat there above like a child startled by thunder, like a toad drenched by rain — dazed and dumbstruck, rolling his white eyes and leaning back.
Bajie, hearing of such riches and such beauty, itched past all scratching. He sat on his chair as if a needle had stabbed his backside, twisting left and right, quite unable to contain himself. He stepped forward and tugged his master's sleeve. "Master, this lady is speaking to you. Why do you pretend not to hear? You might at least consider it." The master's head came up with a snap, and with a bark of "Tsch!" he drove Bajie back. "You sinful beast! We are religious. For us to be moved by riches or take note of beauty — what sort of conduct would that be?"
The woman laughed. "Pity, pity! What good is there in being a religious?" "Lady Bodhisattva," said Tripitaka, "what good is there in being a layperson?" "Sit down, Elder, and let me tell you the good of the lay life. How shall it be shown? There is a poem to prove it. The poem says:
In spring cut patterned kerchiefs of fresh silk; in summer change to light gauze and admire the green lotus.Autumn brings new-brewed, sweet glutinous wine; winter comes, and in the warm chamber your face glows with drink.For the four seasons, enjoyments of every kind; at the eight festivals, delicacies past counting.Brocade beneath you, damask spread out, on the night of the flower candles — better than tramping the roads bowing to Amitabha.
"Lady Bodhisattva," said Tripitaka, "you of the lay life enjoy honor and wealth, have things to wear and things to eat, and children gathered about you — truly fine. But I, who have left the world, have my portion of good too. How shall it be shown? There is a poem to prove it. The poem says:
To leave the world and set one's will is no common thing: cast down the old hall of love and affection.Let outer things breed no idle talk; within the body there is a fine yin and yang of its own.When deeds are done and works complete, bow at the golden gates; seeing one's nature, lighting the heart, return to the true home.Better than dwelling at home greedy for flesh and blood, and dropping in old age into this stinking bag of skin.
At this the woman flew into a rage. "This insolent monk! If I did not respect your long road from the Land of the East I would drive you out. I spoke in all sincerity, offering my estate if you would marry into it — and you turn around and wound me with your words. Say you have taken the vows and sworn never to return to the lay life — your followers, surely, could be taken into my house. Why hold so stiffly to the rule?" Seeing her anger, Tripitaka could only be meek and mild. "Wukong, you stay here." "From childhood I have never known how to do that sort of thing," said Pilgrim. "Let Bajie stay." "Brother, do not pin it on me," said Bajie. "Let us all take counsel calmly." "If you two will not, then Wujing shall stay here." "Master, hear yourself," said Sha Monk. "Your disciple was converted by the Bodhisattva, took the discipline, and waited for you. Since you graciously took me in and taught me, I have followed you not yet two months and have not earned half a grain of merit. How dare I scheme for such riches? I would die a thousand deaths before I gave up going to the Western Heaven — I will never do this thing that shames my heart."
Seeing them all decline, the woman whisked behind the screen and slammed the inner door. Master and disciples were left outside; no more tea, no more food, and no one came out again. Bajie burned with impatience and blamed the Tang monk. "Master, you have no knack for business — you killed the matter with your talk. You might at least have humored her, mumbled a maybe, tricked her into some food and a comfortable night. Whether you said yes tomorrow would still have been up to you and me. Now the door is shut on us all: with cold ash and a dead stove, how do we get through the night?"
"Second brother," said Wujing, "why not be their son-in-law?" "Brother, do not pin it on me. Let us take counsel calmly." "Counsel about what?" said Pilgrim. "If you are willing, then let the Master stand father-in-law to that lady, and you be the son-in-law who marries into the house. With such riches she would throw in a dowry on top, lay on a feast for the kin — we would all get some good of it, and you could return to lay life right here. Is that not the best of both worlds?" "That is the way the talk runs," said Bajie, "but I left the lay life and went back to it, and besides I would be taking a second wife while my wife yet lives." "So second brother has a sister-in-law?" said Sha Monk. "You do not know his story," said Pilgrim. "He was son-in-law to Squire Gao of Gao Village in Wusizang, till old Sun subdued him. He took the Bodhisattva's discipline as well; there was no help for it — I caught him and made a monk of him, so he left his first wife and followed our master west to worship the Buddha. I suppose, parted so long, he has been hankering after that old business, and the moment he heard today's business the hankering came back for certain. Idiot, go be this household's son-in-law — only bow a few extra times to old Sun, and I will say nothing against you." The Idiot said: "Nonsense, nonsense! You all have the same itch, and old Pig alone is made the fool. The proverb says: monks are hungry ghosts in the land of beauty. Who does not want such a thing? Only you all mince and posture and put on airs, till the good thing split apart — and now we cannot get so much as tea and water, and nobody tends the lamp and fire. However we suffer through this night, that horse has to carry a man and walk tomorrow, and if it fasts another night you might as well flay it. Sit there; old Pig is going out to walk the horse."
The Idiot untied the reins in a lather of hurry and led the horse out. "Sha Monk, stay and keep the master company," said Pilgrim. "Old Sun will go along with him and see where he walks the horse." "Wukong, go watch him if you will," said Tripitaka, "only do not keep mocking him." "I know," said Pilgrim. The Great Sage walked out of the hall, shook himself, changed into a red dragonfly, flew out the front gate, and caught up with Bajie.
The Idiot led the horse past the grassy patches without letting it graze, clucking and hissing as he drove it around to the back gate. There stood the lady with her three daughters, idling outside the back gate, admiring the chrysanthemums. The moment they saw Bajie coming, the three girls slipped inside. The woman stood waiting at the gate. "Where are you going, little elder?" The Idiot dropped the reins, came up with a bow, and said, "Mother, I have come to walk the horse." "Your master is over-refined," said the woman. "To take a son-in-law under my roof — is that not better than dangling like a beggar monk, tramping the roads west?" Bajie laughed. "They hold a decree from the Tang Emperor and dare not defy their lord's command, so they will not do the thing. Just now they were all planting it on me in the front hall, and I am a little backward between hope and fear — I was afraid, mother, you would dislike my long snout and big ears." "I do not dislike them," said the woman. "The house lacks a head, and taking one in would do well enough. Only I feared my youngest daughter might find you plain." "Mother, tell your dear daughters not to pick over men so," said Bajie. "Take that Tang monk of ours: handsome enough, but no earthly use. Ugly I may be — ugly I own — but I have a few rhymes to my credit." "And what do they say?" asked the woman. "They say: I —"
Plain of face I may be, but diligent and full of service.For a thousand qing of land you need no ox to plow: one turn of my rake, and the sowing sprouts in season.When rain is lacking I can pray it down; when wind is still I can whistle it up.If the house seems low, I will raise it two or three stories.Floor unswept? I will sweep it. Drain blocked? I will clear it.Household matters great and small — kick the sky, stir the well — I can do them all.
"Since you can do the house's work," said the woman, "go consult with your master once more; if there is no awkwardness, we will take you in." "No need to consult," said Bajie. "He is not my born father; whether I do it or not rests with me." "Very well, very well. Let me speak with my daughters." And she slipped inside, pulling the back door shut behind her.
Bajie did no walking of horses, but led the animal straight back. He never knew that the Great Sage Sun had heard and seen it all; the pilgrim beat his wings about, resumed his true form, and went first to the Tang monk. "Master, Wuneng has brought the horse back." "If he did not walk it, it may frisk off again," said the elder. Pilgrim burst out laughing and told the whole of what had passed between the woman and Bajie, from first to last; Tripitaka half believed and half did not.
In a little while the Idiot came leading the horse and tied it up. "So you walked the horse?" said the elder. "There was no good grass; nowhere to walk him," said Bajie. "Nowhere to walk him — was there anywhere to lead him?" said Pilgrim. At these words the Idiot knew his secret had leaked: he hung his head, twisted his neck, pushed out his lips, knit his brows, and said nothing for a long while. Then with a creak the inner door opened: two pairs of red lanterns and a set of hanging censers, cloud of incense thick, jade pendants chiming — the woman came out leading her three daughters, Zhenzhen, Aiai, and Lianlian, to bow before the scripture-seekers. The girls ranked themselves in the hall and bowed toward the head of the room. Beautiful they truly were. Look at them:
Each with moth brows swept in kingfisher green, powdered faces quick with spring;bewitching, a beauty to topple kingdoms; graceful, a charm to move the heart.Floral hairpins flashing, full of tender airs; embroidered sashes swaying, clean above the dust.Their half-parted smiles were cherries bursting; at each slow step, orchid and musk breathed out.Head to crown in pearls and kingfisher, a tremble of countless jeweled pins; from crown to foot a hidden fragrance, delicate as flowers stitched in threads of gold.Never mind the beauty of the maids of Chu or the charms of Xishi: truly it was as if a fairy of the nine heavens had dropped from the sky, as if Chang'e were stepping out of the moon palace.
Tripitaka joined his palms and looked down; the Great Sage Sun pretended not to see; Sha Monk turned his back. But look at Zhu Bajie: eyes unmoving, lustful thoughts in a tangle, boldness of beauty running wild, he screwed out a whisper and said low, "You honor us, fair ones, coming down. Mother, take the sisters in, do." The three girls passed behind the screen, leaving a pair of gauze lanterns. The woman said: "Four elders, would you be so kind as to consider which of you might match my daughter?" "We have consulted already," said Wujing. "It is the one surnamed Zhu who will marry into the family." "Brothers, do not pin it on me," said Bajie. "Let us take the general counsel." "Consult about what?" said Pilgrim. "You had it all settled at the back gate, mother and all — what is left to consult? The Master shall stand father of the groom, this good dame mother of the bride; old Sun will be the bondsman, Sha Monk the matchmaker. No need to consult the almanac: today is a grand auspicious day by heaven's grace. Bow to your master and go in and be a son-in-law." "It will not do, it will not do," said Bajie. "How could we manage such a business?" "Idiot, none of your shilly-shallying. You have called that woman mother who knows how many times, and still it will not do? Say yes quickly, and let us share in the wedding wine — that is a kindness too." With one hand he gripped Bajie and with the other he took the woman's arm. "Mother-in-law, take your son-in-law inside." The Idiot shuffled and stumbled after her. The woman called to her maids: "Spread and wipe the tables and chairs, lay the evening meal, and look after our three in-laws. I will take uncle to his room." On one side she ordered the cook to lay a banquet for the meeting of the families tomorrow morning. The maids took their orders and went. The three travelers ate their meal, made up their beds in haste, and settled down to sleep in the guest seats — but of this, no more.
Now Bajie followed his mother-in-law deep into the house, story upon story, rooms past counting, stumbling and knocking, every doorstep out to trip his feet. "Mother, walk slower," said the Idiot. "The ways in here are strange to me. Take me by the hand, do." "These are the granaries, the storehouses, the milling rooms," said the woman. "We have not come near the kitchen yet." "What a great household," said Bajie. Knocking and stumbling, turning and twisting, they walked on another good while before they reached the inner hall. "Son-in-law," said the woman, "your brother said today was a grand auspicious day by heaven's grace, so he pressed you into the family. Only it was all in haste: no yin-yang master could be had for the rites of bowing in the hall and scattering the bridal canopy. You may bow eight times toward the seat of honor instead." "Mother speaks well," said Bajie. "You take the seat of honor, and I will bow a few times: let it be the hall-bowing, let it be the bride-thanking — two in one, does that not save trouble?" His mother-in-law laughed. "Very well, very well. A thrifty, businesslike son-in-law indeed. I will sit; do you bow."
Ah! Silver candles blazed through the hall, and the Idiot bowed toward the seat of honor. When the bows were done he said, "Mother, which sister will you give me?" "There lies the difficulty," said his mother-in-law. "If I give you my eldest, the second will take offense; the second, and the youngest takes offense; the youngest, and the eldest takes offense. So I have wavered and not decided." "Mother, if you fear their quarreling, give me all three," said Bajie. "It will spare the household the din and keep the family rules unbroken." "What talk is this!" said his mother-in-law. "Would one man engross all three of my daughters?" "Mother, hear yourself! Who has not three chambers and four concubines? Give me a few more and your son-in-law will smile and take them. In my young days I studied the art of long campaigns: I promise you I would serve them each and every one to their liking." "That will not do, that will not do," said the woman. "Here is a kerchief: tie it over your head and cover your face, and we will try a heaven-made match: my daughters shall walk past you, and whichever you catch by the outstretched hand, that one shall be yours." The Idiot did as told, took the kerchief, and tied it over his head. There is a poem to prove it. The poem says:
Foolish and blind to the root of things, by the sword of beauty he was wounded in the dark.There has always been, men say, the rite of the Duke of Zhou: today the bridegroom wears the veil.
The Idiot, veiled and tied, said, "Mother, will you ask the sisters to come out?" His mother-in-law called: "Zhenzhen, Aiai, Lianlian, come and try the heaven-made match and be given to your bridegroom." There was a chiming of jade pendants, a breath of orchid and musk, as if fairies came and went. The Idiot truly reached out his hands to catch someone, lunging this way and that — left, he missed; right, he missed. Back and forth he went, who knows how many maidens passing, and never a one could he catch. Lunging east, he hugged a pillar; west, he pawed a board wall. Dizzy with running both ways, he could not stand, and toppled and fell. Forward, he kicked the door panels; back, he ran into the brick wall; knock after knock, till his lips swelled and his brow blackened, and he sat down on the ground. Puffing and blowing, he said, "Mother, your daughters are too quick and slick for me. I could not catch one of them. What now, what now?"
The woman lifted his veil. "Son-in-law, it is not that my daughters are quick and slick: they are too modest, each yielding to the others, and none would take you." "Mother," said Bajie, "if they will not take me, then you take me." "A fine son-in-law!" said the woman. "So little regard for who is elder and who is younger — you would have your wife's own mother too? My three daughters are the cleverest of creatures: each has knitted a brocade undershirt set with pearls. Put on whichever fits you, and the one whose shirt it is shall take you." "Good, good, good!" said Bajie. "Bring all three and let me try them on: if they all fit, let them all take me." The woman went into the inner room and brought out only the one shirt, which she handed to Bajie. The Idiot stripped off his blue cotton gown, took the shirt, and pulled it on — and before he could knot the sash, whump! he tripped and fell flat. It was ropes, drawn tight as bands. The Idiot lay in pain past bearing — and the people were long since gone.
Now Tripitaka, Pilgrim, and Sha Monk woke from their sleep to find the east growing white. They opened their eyes and looked up: where were the great halls and lofty chambers, the carved beams and painted rafters? One and all they lay in a forest of pines and cypresses. The elder cried out in alarm for Pilgrim. "Brother," said Sha Monk, "we are done for, done for — we have fallen among ghosts." The Great Sage Sun, clear in his own mind, smiled faintly. "How do you mean?" "Look where we have slept!" said the elder. "Under these pines we have slept pleasantly enough," said Pilgrim. "But I wonder where the Idiot is suffering just now." "Who is suffering?" asked the elder. Pilgrim laughed. "That household of mother and daughters yesterday — some bodhisattvas from who knows where, testing us with an apparition. They must have gone off at midnight, and only poor Zhu Bajie is left to suffer." Tripitaka joined his palms and bowed in reverence. And there, on an old cypress behind them, a note hung swaying. Sha Monk hurried to fetch it for his master: eight lines of verse, which said:
The Ancient Mother of Mount Li had no wish for the world of men; the Bodhisattva of the Southern Sea begged her down the mountain.Samantabhadra and Manjushri were guests as well, taking the forms of beauties in the wood.The holy monk held to virtue and was without the vulgar; Bajie, without chan, was vulgar through and through.From this day still the heart and mend the fault: let slackness rise, and the road ahead is hard.
The elder, Pilgrim, and Sha Monk were still chanting this verse when from deep in the wood came a great cry: "Master! I am bound to death! Save me — I will never dare again!" "Wukong, is that Wuneng crying?" said Tripitaka. "It is," said Sha Monk. "Brother, pay him no heed," said Pilgrim. "Let us go." "That Idiot, dull and stubborn as his nature is, is at least simple and straight, and has strength in his arms to carry the load," said Tripitaka. "For the Bodhisattva's sake that day, let us save him and take him along. I reckon he will never dare again." Sha Monk rolled the bedding and packed the load; the Great Sage Sun loosed the reins and led the horse; and they brought the Tang monk into the wood to search. Ah! And so it was:
Hold to the right discipline with care; sweep away love and lust, and you return to truth of your own accord.
But whether good or ill would befall the Idiot — listen to the next chapter to find out.
Chapter 24
Traditional Chinese
第二十四回 萬壽山大仙留故友 五莊觀行者竊人參
卻說那三人穿林入裡，只見那獃子繃在樹上，聲聲叫喊，痛苦難禁。行者上前笑道：「好女婿呀，這早晚還不起來謝親，又不到師父處報喜，還在這裡賣解兒耍子哩。咄！你娘呢？你老婆呢？好個繃巴吊拷的女婿呀。」那獃子見他來搶白著羞，咬著牙，忍著疼，不敢叫喊。沙僧見了，老大不忍，放下行李，上前解了繩索救下。獃子對他們只是磕頭禮拜，其實羞恥難當。有《西江月》為證：
色乃傷身之劍，貪之必定遭殃。佳人二八好容妝。更比夜叉兇壯。只有一個原本，再無微利添囊。好將資本謹收藏。堅守休教放蕩。
那八戒撮土焚香，望空禮拜。行者道：「你可認得那些菩薩麼？」八戒道：「我已此暈倒昏迷，眼花撩亂，那認得是誰？」行者把那簡帖兒遞與八戒。八戒見了是頌子，更加慚愧。沙僧笑道：「二哥有這般好處哩，感得四位菩薩來與你做親。」八戒道：「兄弟再莫題起，不當人子了。從今後，再也不敢妄為。就是累折骨頭，也只是摩肩壓擔，隨師父西域去也。」三藏道：「既如此說才是。」
行者遂領師父上了大路。行夠多時，忽見有高山擋路，三藏勒馬停鞭道：「徒弟，前面一山，必須仔細，恐有妖魔作耗，侵害吾黨。」行者道：「馬前但有吾等三人，怕甚妖魔？」因此，長老安心前進。只見那座山，真是好山：
高山峻極，大勢崢嶸。根接崑崙脈，頂摩霄漢中。白鶴每來棲檜柏，玄猿時復掛藤蘿。日映晴林，疊疊千條紅霧繞；風生陰壑，飄飄萬道彩雲飛。幽鳥亂啼青竹裡，錦雞齊鬥野花間。只見那千年峰、五福峰、芙蓉峰，巍巍凜凜放毫光；萬歲石、虎牙石、三天石，突突磷磷生瑞氣。崖前草秀，嶺上梅香。荊棘密森森，芝蘭清淡淡。深林鷹鳳聚千禽，古洞麒麟轄萬獸。澗水有情，曲曲灣灣多遶顧；峰巒不斷，重重疊疊自週迴。又見那綠的槐、斑的竹、青的松，依依千載鬥穠華；白的李、紅的桃、翠的柳，灼灼三春爭艷麗。龍吟虎嘯，鶴舞猿啼。麋鹿從花出，青鸞對日鳴。乃是仙山真福地，蓬萊閬苑只如然。又見些花開花謝山頭景，雲去雲來嶺上峰。
三藏在馬上歡喜道：「徒弟，我一向西來，經歷許多山水，都是那嵯峨險峻之處，更不似此山好景，果然的幽趣非常。若是相近雷音不遠路，我們好整肅端嚴見世尊。」行者笑道：「早哩，早哩，正好不得到哩。」沙僧道：「師兄，我們到雷音有多少遠？」行者道：「十萬八千里，十停中還不曾走了一停哩。」八戒道：「哥啊，要走幾年才得到？」行者道：「這些路，若論二位賢弟，便十來日也可到；若論我走，一日也好走五十遭，還見日色；若論師父走，莫想，莫想。」唐僧道：「悟空，你說得幾時方可到？」行者道：「你自小時走到老，老了再小，老小千番也還難；只要你見性志誠，念念回首處，即是靈山。」沙僧道：「師兄，此間雖不是雷音，觀此景致，必有個好人居止。」行者道：「此言卻當。這裡決無邪祟，一定是個聖僧、仙輩之鄉，我們遊玩慢行。」不題。
卻說這座山名喚萬壽山。山中有一座觀，名喚五莊觀。觀裡有一尊仙，道號鎮元子，混名與世同君。那觀裡出一般異寶，乃是混沌初分，鴻濛始判，天地未開之際，產成這顆靈根。蓋天下四大部洲，惟西牛賀洲五莊觀出此，喚名草還丹，又名人參果。三千年一開花，三千年一結果，再三千年才得熟，短頭一萬年方得吃。似這萬年，只結得三十個果子。果子的模樣，就如三朝未滿的小孩相似，四肢俱全，五官咸備。人若有緣，得那果子聞了一聞，就活三百六十歲；吃一個，就活四萬七千年。
當日鎮元大仙得元始天尊的簡帖，邀他到上清天彌羅宮中聽講「混元道果」。大仙門下出的散仙，也不計其數，見如今還有四十八個徒弟，都是得道的全真。當日帶領四十六個上界去聽講，留下兩個絕小的看家：一個喚做清風，一個喚做明月。清風只有一千三百二十歲，明月才交一千二百歲。鎮元子吩咐二童道：「不可違了大天尊的簡帖，要往彌羅宮聽講，你兩個在家仔細。不日有一個故人從此經過，卻莫怠慢了他。可將我人參果打兩個與他吃，權表舊日之情。」二童道：「師父的故人是誰？望說與弟子，好接待。」大仙道：「他是東土大唐駕下的聖僧，道號三藏，今往西天拜佛求經的和尚。」二童笑道：「孔子云：『道不同，不相為謀。』我等是太乙玄門，怎麼與那和尚做甚相識？」大仙道：「你那裡得知。那和尚乃金蟬子轉生，西方聖老如來佛第二個徒弟。五百年前，我與他在蘭盆會上相識。他曾親手傳茶，佛子敬我，故此是為故人也。」
二仙童聞言，謹遵師命。那大仙臨行，又叮嚀囑咐道：「我那果子有數，只許與他兩個，不得多費。」清風道：「開園時，大眾共吃了兩個，還有二十八個在樹，不敢多費。」大仙道：「唐三藏雖是故人，須要防備他手下人囉唣，不可驚動他知。」二童領命訖，那大仙承眾徒弟飛昇，竟朝天界。
卻說唐僧四眾在山遊玩，忽擡頭，見那松篁一簇，樓閣數層。唐僧道：「悟空，你看那裡是甚麼去處？」行者看了道：「那所在不是觀宇，定是寺院。我們走動些，到那廂方知端的。」不一時，來於門首觀看，見那：
松坡冷淡，竹徑清幽。往來白鶴送浮雲，上下猿猴時獻果。那門前池寬樹影長，石裂苔花破。宮殿森羅紫極高，樓臺縹緲丹霞墮。真個是福地靈區，蓬萊雲洞。清虛人事少，寂靜道心生。青鳥每傳王母信，紫鸞常寄老君經。看不盡那巍巍道德之風，果然漠漠神仙之宅。
三藏離鞍下馬，又見那山門左邊有一通碑，碑上有十個大字，乃是「萬壽山福地，五莊觀洞天」。長老道：「徒弟，真個是一座觀宇。」沙僧道：「師父，觀此景鮮明，觀裡必有好人居住。我們進去看看，若行滿東回，此間也是一景。」行者道：「說得好。」遂都一齊進去，又見那二門上有一對春聯：「長生不老神仙府；與天同壽道人家。」行者笑道：「這道士說大話諕人。我老孫五百年前大鬧天宮時，在那太上老君門首，也不曾見有此話說。」八戒道：「且莫管他，進去，進去，或者這道士有些德行，未可知也。」
及至二層門裡，只見那裡面急急忙忙，走出兩個小童兒來。看他怎生打扮：
骨清神爽容顏麗，頂結丫髻短髮鬅。道服自然襟繞霧，羽衣偏是袖飄風。環絛緊束龍頭結，芒履輕纏蠶口絨。丰采異常非俗輩，正是那清風明月二仙童。
那童子控背躬身，出來迎接道：「老師父，失迎，請坐。」長老歡喜，遂與二童子上了正殿觀看。原來是向南的五間大殿，都是上明下暗的雕花格子。那仙童推開格子，請唐僧入殿處，只見那壁中間掛著五彩裝成的「天地」二大字，設一張朱紅雕漆的香几，几上有一副黃金爐瓶，爐邊有方便整香。
唐僧上前，以左手撚香注爐，三匝禮拜。拜畢，回頭道：「仙童，你五莊觀真是西方仙界。何不供養三清、四帝、羅天諸宰，只將『天地』二字侍奉香火？」童子笑道：「不瞞老師說，這兩個字，上頭的，禮上還當；下邊的，還受不得我們的香火，是家師父諂佞出來的。」三藏道：「何為諂佞？」童子道：「三清是家師的朋友，四帝是家師的故人；九曜是家師的晚輩，元辰是家師的下賓。」那行者聞言，就笑得打跌。八戒道：「哥啊，你笑怎的？」行者道：「只講老孫會搗鬼，原來這道童會綑風。」三藏道：「令師何在？」童子道：「家師元始天尊降簡，請到上清天彌羅宮聽講『混元道果』去了，不在家。」行者聞言，忍不住喝了一聲道：「這個臊道童，人也不認得，你在那個面前搗鬼，扯甚麼空心架子？那彌羅宮有誰是太乙天仙？請你這潑牛蹄子去講甚麼？」
三藏見他發怒，恐怕那童子回言，鬥起禍來，便道：「悟空，且休爭競，我們既進來就出去，顯得沒了方情。常言道：『鷺鷥不吃鷺鷥肉。』他師既是不在，攪亂他做甚？你去山門前放馬，沙僧看守行李，教八戒解包袱，取些米糧，借他鍋灶，做頓飯吃，待臨行，送他幾文柴錢，便罷了。各依執事，讓我在此歇息歇息，飯畢就行。」他三人果各依執事而去。
那明月、清風暗自誇稱不盡道：「好和尚，真個是西方愛聖臨凡，真元不昧。師父命我們接待唐僧，將人參果與他吃，以表故舊之情；又教防著他手下人囉唣。果然那三個嘴臉兇頑，性情粗糙。幸得就把他們調開了；若在邊前，卻不與他人參果見面？」清風道：「兄弟，還不知那和尚可是師父的故人。問他一問看，莫要錯了。」二童子又上前道：「啟問老師可是大唐往西天取經的唐三藏？」長老回禮道：「貧僧就是。仙童為何知我賤名？」童子道：「我師臨行，曾吩咐教弟子遠接。不期車駕來促，有失迎迓。老師請坐，待弟子辦茶來奉。」三藏道：「不敢。」那明月急轉本房，取一杯香茶，獻與長老。茶畢，清風道：「兄弟，不可違了師命，我和你去取果子來。」
二童別了三藏，同到房中，一個拿了金擊子，一個拿了丹盤，又多將綠帕墊著盤底，徑到人參園內。那清風爬上樹去，使金擊子敲果。明月在樹下，以丹盤等接。須臾，敲下兩個果來，接在盤中，徑至前殿奉獻道：「唐師父，我五莊觀土僻山荒，無物可奉，土儀素果二枚，權為解渴。」那長老見了，戰戰兢兢，遠離三尺道：「善哉！善哉！今歲倒也年豐時稔，怎麼這觀裡作荒吃人？這個是三朝未滿的孩童，如何與我解渴？」清風暗道：「這和尚在那口舌場中，是非海裡，弄得眼肉胎凡，不識我仙家異寶。」明月上前道：「老師，此物叫做人參果，吃一個兒不妨。」三藏道：「胡說，胡說。他那父母懷胎，不知受了多少苦楚，方生下來。未及三日，怎麼就把他拿來當果子？」清風道：「實是樹上結的。」長老道：「亂談，亂談。樹上又會結出人來？拿過去，不當人子。」
那兩個童兒見千推萬阻不吃，只得拿著盤子，轉回本房。那果子卻也蹺蹊，久放不得；若放多時，即僵了，不中吃。二人到於房中，一家一個，坐在床邊上，只情吃起。
噫！原來有這般事哩。他那道房，與那廚房緊緊的間壁，這邊悄悄的言語，那邊即便聽見。八戒正在廚房裡做飯，先前聽見說取金擊子，拿丹盤，他已在心；又聽見他說唐僧不認得是人參果，即拿在房裡自吃。口裡忍不住流涎道：「怎得一個兒嘗新？」自家身子又狼犺，不能夠得動，只等行者來，與他計較。他在那鍋門前更無心燒火，不時的伸頭探腦，出來觀看。不多時，見行者牽將馬來，拴在槐樹上，徑往後走。那獃子用手亂招道：「這裡來，這裡來。」行者轉身，到於廚房門首，道：「獃子，你嚷甚的？想是飯不夠吃，且讓老和尚吃飽，我們前邊大人家，再化吃去罷。」八戒道：「你進來，不是飯少。這觀裡有一件寶貝，你可曉得？」行者道：「甚麼寶貝？」八戒笑道：「說與你，你不曾見；拿與你，你不認得。」行者道：「這獃子笑話我老孫。老孫五百年前，因訪仙道時，也曾雲遊在海角天涯，那般兒不曾見？」八戒道：「哥啊，人參果你曾見麼？」行者驚道：「這個真不曾見。但只常聞得人說，人參果乃是草還丹，人吃了極能延壽。如今那裡有得？」八戒道：「他這裡有。那童子拿兩個與師父吃，那老和尚不認得，道是三朝未滿的孩兒，不曾敢吃。那童子老大憊懶，師父既不吃，便該讓我們，他就瞞著我們，才自在這隔壁房裡，一家一個，嘓啅嘓啅的吃了出去。就急得我口裡水泱。怎麼得一個兒嘗新？我想你有些溜撒，去他那園子裡偷幾個來嘗嘗，如何？」行者道：「這個容易，老孫去，手到擒來。」急抽身，往前就走，八戒一把扯住道：「哥啊，我聽得他在這房裡說，要拿甚麼金擊子去打哩。須是幹得停當，不可走露風聲。」行者道：「我曉得，我曉得。」
那大聖使一個隱身法，閃進道房看時，原來那兩個道童吃了果子，上殿與唐僧說話，不在房裡。行者四下裡觀看，看有甚麼金擊子，但只見窗櫺上掛著一條赤金，有二尺長短，有指頭粗細；底下是一個蒜疙疸的頭子；上邊有眼，系著一根綠絨繩兒。他道：「想必就是此物叫做金擊子。」他卻取下來，出了道房，徑入後邊去，推開兩扇門，擡頭觀看，呀！卻是一座花園！但見：
朱欄寶檻，曲砌峰山。奇花與麗日爭妍，翠竹共青天鬥碧。流杯亭外，一灣綠柳似拖煙；賞月臺前，數簇喬松如潑靛。紅拂拂，錦巢榴；綠依依，繡墩草；青茸茸，碧砂蘭；攸蕩蕩，臨溪水。丹桂映金井梧桐，錦槐傍朱欄玉砌。有或紅或白千葉桃，有或香或黃九秋菊。荼䕷架，映著牡丹亭；木槿臺，相連芍藥圃。看不盡傲霜君子竹，欺雪大夫松。更有那鶴莊鹿宅，方沼圓池；泉流碎玉，地萼堆金。朔風觸綻梅花白，春來點破海棠紅。誠所謂人間第一仙景，西方魁首花叢。
那行者觀看不盡，又見一層門，推開看處，卻是一座菜園：
佈種四時蔬菜，菠芹莙薘薑苔。 筍薯瓜瓠茭白，蔥蒜芫荽韭薤。窩蕖童蒿苦藚，葫蘆茄子須栽。 蔓菁蘿蔔羊頭埋，紅莧青菘紫芥。
行者笑道：「他也是個自種自吃的道士。」
走過菜園，又見一層門。推開看處，呀！只見那正中間有根大樹，真個是青枝馥郁，綠葉陰森，那葉兒卻似芭蕉模樣，直上去有千尺餘高，根下有七八丈圍圓。那行者倚在樹下，往上一看，只見向南的枝上露出一個人參果，真個像孩兒一般。原來尾間上是個扢蒂，看他丁在枝頭，手腳亂動，點頭幌腦，風過處似乎有聲。行者歡喜不盡，暗自誇稱道：「好東西呀！果然罕見，果然罕見！」他倚著樹，颼的一聲，攛將上去。那猴子原來第一會爬樹偷果子。他把金擊子敲了一下，那果子撲的落將下來。他也隨跳下來跟尋，寂然不見；四下裡草中找尋，更無蹤跡。
行者道：「蹺蹊，蹺蹊。想是有腳的會走，就走也跳不出牆去。我知道了，想是花園中土地不許老孫偷他果子，他收了去也。」他就捻著訣，念一口「唵」字咒，拘得那花園土地前來，對行者施禮道：「大聖呼喚小神，有何吩咐？」行者道：「你不知老孫是蓋天下有名的賊頭，我當年偷蟠桃、盜御酒、竊靈丹，也不曾有人敢與我分用。怎麼今日偷他一個果子，你就抽了我的頭分去了？這果子是樹上結的，空中過鳥也該有分，老孫就吃他一個，有何大害？怎麼剛打下來，你就撈了去？」土地道：「大聖錯怪了小神也。這寶貝乃是地仙之物，小神是個鬼仙，怎麼敢拿去？就是聞也無福聞聞。」
行者道：「你既不曾拿去，如何打下來就不見了？」土地道：「大聖只知這寶貝延壽，更不知他的出處哩。」行者道：「有甚出處？」土地道：「這寶貝三千年一開花，三千年一結果，再三千年方得成熟。短頭一萬年，只結得三十個。有緣的，聞一聞，就活三百六十歲；吃一個，就活四萬七千年。卻是只與五行相畏。」行者道：「怎麼與五行相畏？」土地道：「這果子遇金而落，遇木而枯，遇水而化，遇火而焦，遇土而入。敲時必用金器，方得下來。打下來，卻將盤兒用絲帕襯墊方可。若受些木器，就枯了，就吃也不得延壽。吃他須用磁器，清水化開食用。遇火即焦而無用。遇土而入者，大聖方才打落地上，他即鑽下土去了。這個土有四萬七千年，就是鋼鑽鑽他也鑽不動些須，比生鐵也還硬三四分，人若吃了，所以長生。大聖不信時，可把這地下打打兒看。」行者即掣金箍棒築了一下，響一聲，迸起棒來，土上更無痕跡。行者道：「果然，果然。我這棍打石頭如粉碎，撞生鐵也有痕，怎麼這一下打不傷些兒？這等說，我卻錯怪了你了，你回去罷。」那土地即回本廟去訖。
大聖卻有算計：爬上樹，一隻手使擊子，一隻手將錦布直裰的襟兒扯起來做個兜子等住，他卻串枝分葉，敲了三個果，兜在襟中。跳下樹，一直前來，徑到廚房裡去。那八戒笑道：「哥哥，可有麼？」行者道：「這不是？老孫的手到擒來。這個果子，也莫背了沙僧，可叫他一聲。」八戒即招手叫道：「悟淨，你來。」那沙僧搬下行李，跑進廚房道：「哥哥，叫我怎的？」行者放開衣兜道：「兄弟，你看這個是甚的東西？」沙僧見了道：「是人參果。」行者道：「好啊！你倒認得，你曾在那裡吃過的？」沙僧道：「小弟雖不曾吃，但舊時做捲簾大將，扶侍鸞輿赴蟠桃宴，嘗見海外諸仙將此果與王母上壽。見便曾見，卻未曾吃。哥哥，可與我些兒嘗嘗？」行者道：「不消講，兄弟們一家一個。」
他三人將三個果各各受用。那八戒食腸大，口又大，一則是聽見童子吃時，便覺饞蟲拱動，卻才見了果子，拿過來，張開口，轂轆的囫圇吞嚥下肚。卻白著眼胡賴，向行者、沙僧道：「你兩個吃的是甚麼？」沙僧道：「人參果。」八戒道：「甚麼味道？」行者道：「悟淨，不要睬他。──你倒先吃了，又來問誰？」八戒道：「哥哥，吃的忙了些，不像你們細嚼細嚥，嘗出些滋味。我也不知有核無核，就吞下去了。哥啊，為人為徹。已經調動我這饞蟲，再去弄個兒來，老豬細細的吃吃。」行者道：「兄弟，你好不知止足。這個東西，比不得那米食麵食，撞著儘飽。像這一萬年只結得三十個，我們吃他這一個，也是大有緣法，不等小可。罷罷罷，夠了。」他欠起身來，把一個金擊子，瞞窗眼兒，丟進他道房裡，竟不睬他。
那獃子只管絮絮叨叨的唧噥。不期那兩個道童復進房來取茶去獻，只聽得八戒還嚷甚麼「人參果吃得不快活，再得一個兒吃吃才好。」清風聽見，心疑道：「明月，你聽那長嘴和尚講：『人參果還要個吃吃。』師父別時叮嚀，教防他手下人囉唣，莫敢是他偷了我們寶貝麼？」明月回頭道：「哥耶，不好了，不好了，金擊子如何落在地下？我們去園裡看看來。」
他兩個急急忙忙的走去，只見花園開了。清風道：「這門是我關的，如何開了？」又急轉過花園，只見菜園門也開了。忙入人參園裡，倚在樹下，望上查數，顛倒來往，只得二十二個。明月道：「你可會算帳？」清風道：「我會，你說將來。」明月道：「果子原是三十個，師父開園，分吃了兩個，還有二十八個；適才打兩個與唐僧吃，還有二十六個；如今止剩得二十二個，卻不少了四個？不消講，不消講，定是那夥惡人偷了，我們只罵唐僧去來。」
兩個出了園門，徑來殿上，指著唐僧，禿前禿後，穢語污言，不絕口的亂罵；賊頭鼠腦，臭短臊長，沒好氣的胡嚷。唐僧聽不過道：「仙童啊，你鬧的是甚麼？消停些兒，有話慢說不妨，不要胡說散道的。」清風說：「你的耳聾？我是蠻話，你不省得？你偷吃了人參果，怎麼不容我說？」唐僧道：「人參果怎麼模樣？」明月道：「才拿來與你吃，你說像孩童的不是？」唐僧道：「阿彌陀佛！那東西一見，我就心驚膽戰，還敢偷他吃哩？就是害了饞痞，也不敢幹這賊事。不要錯怪了人。」清風道：「你雖不曾吃，還有手下人要偷吃的哩。」三藏道：「這等也說得是，你且莫嚷，等我問他們看。果若是偷了，教他賠你。」明月道：「賠呀！就有錢那裡去買？」三藏道：「縱有錢沒處買啊，常言道：『仁義值千金。』教他賠你個禮，便罷了。也還不知是他不是他哩。」明月道：「怎的不是他？他那裡分不均，還在那裡嚷哩。」三藏叫聲：「徒弟，且都來。」沙僧聽見道：「不好了，決撒了。老師父叫我們，小道童胡廝罵，不是舊話兒走了風，卻是甚的？」行者道：「活羞殺人。這個不過是飲食之類，若說出來，就是我們偷嘴了，只是莫認。」八戒道：「正是，正是，昧了罷。」他三人只得出了廚房，走上殿去。
畢竟不知怎麼與他抵賴，且聽下回分解。
English
The Great Immortal of Longevity Mountain Detains an Old Friend; at the Five Hamlets Monastery Pilgrim Steals Ginseng Fruit
Now the three went threading through the wood, and there was the Idiot bound to the tree, crying out between each breath, past all bearing of the pain. Pilgrim came up smiling. "A fine son-in-law! It is late morning and you have not risen to thank the bride's family, nor gone to tell the master the happy news — instead you are doing tumbling tricks here for sport. Tsch! Where is your mother-in-law? Where is your wife? A fine roped-and-wrapped son-in-law, upon my word." The Idiot, seeing he had come to jeer at his shame, set his teeth, bore the pain, and dared not cry out. Sha Monk could not bear the sight, put down the luggage, came up, loosened the ropes, and brought him down. The Idiot could only knock his head to them in thanks, his shame being in truth past bearing. There is a West River Moon to prove it:
Beauty is a sword that wounds the body: covet it, and ruin is certain.A sixteen-year-old beauty, fair in her adornment — fiercer than a yaksha, and stronger.There is only the one original fund; no smallest gain will ever pad the purse.Guard your capital close, hoard it well; hold fast, and let no squandering loose.
Bajie scooped up a pinch of earth for incense and bowed toward the empty sky. "Did you recognize those bodhisattvas?" asked Pilgrim. "I had fainted dead away, my eyes swimming — how would I know who they were?" Pilgrim handed him the note; seeing it was a hymn, Bajie was ashamed the more. "Second brother has won high honor," laughed Sha Monk, "to move four bodhisattvas to become his kin." "Brother, never mention it again — it is not to be spoken of," said Bajie. "From this day on I will never dare such folly. If it breaks my bones to the last joint, I will only shoulder and carry and follow my master to the western lands." "That is the right thing to say," said Tripitaka.
Pilgrim then led the master back onto the main road. They had gone a long while when a high mountain suddenly barred the way. Tripitaka reined in his horse and stayed his whip. "Disciples, there is a mountain ahead: we must be careful, for fear of demons playing havoc and harming our company." "Ahead of your horse stand the three of us," said Pilgrim. "What demons to fear?" So the elder went forward with an easy heart. And that mountain was truly a fine one:
The high mountain rises sheer; its grandeur towers stern.Its roots take hold of the Kunlun veins; its crown rubs the midst of the sky.White cranes come always to roost in the juniper and cypress; dark gibbons now and again hang in the vines.Sun on the bright woods: a thousand folds of red mist winding; wind out of the shaded ravines: ten thousand ribbons of colored cloud flying.Hidden birds clamor in the green bamboo; golden pheasants preen among the wildflowers.There: the Peak of a Thousand Years, the Peak of Five Blessings, the Lotus Peak, towering and dread, streaming thin rays of light;the Rock of Ten Thousand Ages, the Tiger-Fang Rock, the Rock of Three Heavens, jutting and glittering, breathing auspicious vapor.Grass grows fine before the crags; plum scents the ridges.Brambles thick and dark; zhi orchids faint and clean.In the deep wood hawks and phoenixes gather, a thousand birds; in ancient caves the qilin herds ten thousand beasts.The ravine water, full of feeling, winds and bends in many a turn; the peaks unbroken, fold upon fold, circle back on themselves.Green locusts, speckled bamboo, blue pines, tender through a thousand years, vie in splendor; white plums, red peaches, kingfisher willows, blazing through three springs, contend in beauty.Dragon moans, tiger roars; cranes dance, gibbons cry.Elk step out from the flowers; the azure luan sings against the sun.It is an immortal mountain, a true blessed land: Penglai's fairy gardens could not be more so.And there were flowers blooming and fading on the mountaintop, clouds going and coming on the ridges' peaks.
Tripitaka's heart lifted in the saddle. "Disciples, all the way west I have seen many mountains and waters, all of them craggy and perilous — nothing like the beauty of this mountain, truly a secluded delight beyond the common. If the Thunderclap Monastery were near, we could compose ourselves in all solemnity and appear before the World-Honored One." "Early days, early days," Pilgrim laughed. "It is just what we cannot reach." "Brother, how far is it to the Thunderclap?" asked Sha Monk. "A hundred and eight thousand li," said Pilgrim, "and of ten parts we have not yet walked one." "Brother, how many years' walking before we arrive?" "For you two worthy brothers, ten days and a little over might do it," said Pilgrim. "For me, I could walk it fifty times a day and still see the sun. For our master — never think it, never think it." "Wukong, when do you say we can arrive?" "Walk from childhood to old age, grow young again from age, old and young a thousand times over — still it would be hard. But see your own nature in sincerity, and in every thought the place you turn your head to look back from is Vulture Peak itself." "Brother," said Sha Monk, "though this is not the Thunderclap, from these prospects some good person must dwell here." "Well said," said Pilgrim. "No evil thing haunts this ground. It must be the home of some holy monk or elder immortal. Let us stroll and take our time." — but of this, no more.
Now this mountain was called Longevity Mountain, and in it stood a monastery called the Five Hamlets Monastery. In the monastery dwelt an immortal, whose Taoist name was Zhenyuanzi, and whose by-name was the Lord Coeval with the World. In that monastery grew a rare treasure: in the days when chaos first divided, when the primal murk was first discerned and heaven and earth not yet opened, this numinous root was brought forth. Of all the four great continents under heaven, only the Ox-Gift Continent's Five Hamlets Monastery bears it: it is called the Grass of the Returned Elixir, and again the ginseng fruit. Three thousand years to flower, three thousand years to set fruit, three thousand more before it ripens: a good ten thousand years, at the least, before it can be eaten. In all those ten thousand years it bears but thirty fruits. The fruit's likeness is that of a child not yet three days old, four limbs complete, the five features all in place. If a man has the destiny, and the fruit is held to his nose, one breath of it and he lives three hundred and sixty years; eat one, and he lives forty-seven thousand years.
That day the Great Immortal Zhenyuan received a note from the Celestial Worthy of the Primordial Beginning, inviting him to the Miluo Palace in the Heaven of Highest Clarity to hear the lecture on "The Fruit of the Way of Primal Unity." The unattached immortals gone out from the Great Immortal's gate are past counting; he had at present forty-eight disciples, all perfected ones who had attained the Way. That day he led forty-six of them up to the upper world to the lecture, leaving the two very youngest to keep the house: one called Clear Breeze, one called Bright Moon. Clear Breeze was only one thousand three hundred and twenty; Bright Moon had just turned one thousand two hundred. Zhenyuanzi charged the two boys: "I may not defy the Celestial Worthy's note; I go to the Miluo Palace to the lecture. You two keep careful watch at home. Within days an old friend will pass this way: do not neglect him. Knock down two of my ginseng fruits and give him to eat, as a token of the old affection." "Who is your old friend, Master? Tell us your disciples, that we may receive him well." "He is the holy monk under the throne of the Great Tang in the Land of the East, the Taoist name Tripitaka, the monk now bound for the Western Heaven to worship the Buddha and fetch scriptures." The two boys smiled. "Confucius says: those whose Way differs take no counsel together. We are of the Mystery Gate of the Grand One; how should we be acquainted with that monk?" "How should you know?" said the Great Immortal. "That monk is Golden Cicada reborn, second disciple of the Tathagata Buddha, the Venerable Sage of the West. Five hundred years ago I made his acquaintance at the Ullambana Assembly. He passed me tea with his own hands; the Buddha's son did me honor — and so he is an old friend of mine."
The two immortal boys heard and reverently obeyed. As the Great Immortal was leaving he charged them again: "My fruits are numbered. Only two for him, and no more may be spent." "When the grove was opened we all ate two together; twenty-eight remain on the tree. We dare not spend more," said Clear Breeze. "Tripitaka Tang is an old friend, but you must guard against his followers making trouble. Do not let him know of it," said the Great Immortal. The boys took their orders, and the Great Immortal, attended by his disciples, rose aloft and made straight for the heavenly realm.
Now the Tang monk's four were roaming the mountain when they looked up and saw a cluster of pines and bamboo, and stories of towers rising among them. "Wukong, what place is that, do you think?" said the Tang monk. Pilgrim looked and said, "If that spot is not a Taoist cloister, it is a Buddhist temple. Let us walk on a little; there we will know for certain." In no long while they stood at the gate and looked, and saw this:
Pine slopes cold and still; bamboo paths quiet and deep.White cranes crossing and recrossing escort the drifting clouds; gibbons high and low from time to time present their fruit.Before the gate the pool is broad, the trees' shadows long; the stones are fissured, the moss flowers broken.Palace halls rank on rank, the purple eminence high; towers and terraces dim in the air, the vermilion mists descending.Truly a blessed land, a numinous region: the cloud grottoes of Penglai.Clear and vacant: few affairs of men. Silent and still: the heart of the Way is born.The blue bird carries letters for the Queen Mother; the purple luan bears the Lord Lao's scriptures.Beyond seeing is that air of towering virtue and the Way: truly a dwelling of the gods, far and remote.
Tripitaka came down from the saddle, and by the left of the mountain gate they saw a stone tablet with ten great characters: "Longevity Mountain, Blessed Land; Five Hamlets Monastery, Grotto Heaven." "Disciples, it is truly a monastery," said the elder. "Master, the prospect is so bright and clear that some good person must live here," said Sha Monk. "Let us go in and see; if ever we complete the journey and return east, this too will be a sight to remember." "Well said," said Pilgrim, and they all went in together. On the inner gate was a pair of spring couplets: "A mansion of immortals, long-lived and never aging; a house of the Way, coeval with heaven." Pilgrim laughed. "This Taoist talks big enough to frighten people. Five hundred years ago, when old Sun wrought havoc in the Heavenly Palace, I never saw words like that even at the Supreme Lord Lao's gate." "Never mind him," said Bajie. "In, in — maybe this Taoist has some virtue in him after all; who can say?"
Inside the second gate two little boys came hurrying out. How were they dressed? Look:
Bones clean, spirits bright, their faces beautiful; on their crowns twin knots, short hair a-fluff.Their Taoist robes of themselves gather mist in the lapels; their feathered mantles flutter wind from the sleeves.Cord girdles bound tight in dragon-head knots; straw sandals lightly laced with silkworm floss.A bearing beyond the common, no vulgar pair: these were the two immortal boys, Clear Breeze and Bright Moon.
The boys bowed low, hunching their backs, and came out to greet them. "Reverend teacher, forgive our poor welcome. Please be seated." The elder, delighted, went up with the two boys into the main hall to see. It was a great hall of five bays facing south, its carved lattices bright above and dark below. The immortal boys pushed back the lattices and asked the Tang monk into the hall, where on the middle of the wall hung the two great characters "Heaven" and "Earth," wrought in five colors; a vermilion carved-lacquer incense table stood beneath, on it a censer and vase of gold, and beside the censer sticks of fine incense.
The Tang monk stepped forward, took incense in his left hand, set it in the censer, and bowed three times around. When the bows were done he turned and said, "Immortal boys, your Five Hamlets Monastery is truly an immortal world of the west. Why make no offerings to the Three Pure Ones, the Four Sovereigns, and the host of the whole heaven, but serve incense only to the two words 'Heaven and Earth'?" The boys smiled. "To tell you the truth, reverend teacher, of these two words the upper one is proper to honor; the lower one is not fit to receive our incense. It was our master's flattery that put it up." "What flattery is that?" asked Tripitaka. "The Three Pure Ones are our master's friends; the Four Sovereigns, his old acquaintances; the Nine Luminaries, his juniors; the Year Spirits, his inferiors at table," said the boys. At this Pilgrim laughed till he doubled over. "Brother, what are you laughing at?" "I thought only old Sun could spin tall tales; turns out these Taoist boys can tie the wind in knots." "Where is your master?" asked Tripitaka. "The Celestial Worthy of the Primordial Beginning sent down a note inviting him to the Miluo Palace in the Heaven of Highest Clarity, to hear the lecture on 'The Fruit of the Way of Primal Unity.' He is not at home," said the boys. Hearing this Pilgrim could not hold back, and burst out: "You stinking Taoist boy! You do not know the people you name — before whom are you spinning your lies, propping up hollow airs? Who in the Miluo Palace is a Grand-One immortal of heaven, to invite your foul ox-hooves to lecture anything?"
Seeing his anger, and fearing the boys would answer back and quarrel their way into trouble, Tripitaka said, "Wukong, no more wrangling. We have come in; let us be off — to stay would show small neighborliness. The proverb says: the heron does not eat heron flesh. Their master is away; why should we disturb his house? You go walk the horse before the mountain gate; Sha Monk will watch the luggage; Bajie shall undo the bundle, take out some rice and grain, borrow their stove, and cook us a meal. When we leave we will leave them a few coins for firewood, and that is an end. Let each to his office, and leave me to rest here; when the meal is done we go." The three of them went each to his office.
Bright Moon and Clear Breeze, to themselves, praised them without end: "A fine monk, truly a sage of the west come down among men, his true essence unclouded. Our master bade us receive the Tang monk, knock down ginseng fruit for him to eat, as a token of old affection, and guard against his followers making trouble. And truly those three have fierce and unruly faces and coarse tempers. Happily we have sent them off about their business; had they stayed near, might they not have laid eyes on the ginseng fruit?" "Brother," said Clear Breeze, "we do not yet know whether the monk is indeed our master's friend. Let us ask him, and make no mistake." The two boys came forward again. "May we ask, reverend teacher, are you Tripitaka Tang of the Great Tang, bound west for the scriptures?" The elder returned their courtesy. "I am he. How should immortal boys know my poor name?" "When our master left he charged us to come far out to meet you. That your carriage came so suddenly — our welcome failed. Be seated, reverend teacher, while your servants prepare tea." "You are too kind," said Tripitaka. Bright Moon hurried to his room and brought a cup of fragrant tea to offer the elder. When tea was done, Clear Breeze said, "Brother, we must not fail our master's word. Come, let us fetch the fruit."
The two boys took leave of Tripitaka and went together to their room; one took up the golden mallet, one the cinnabar tray, with a green kerchief laid to line the bottom, and went straight into the ginseng grove. Clear Breeze climbed the tree and knocked down fruit with the golden mallet; Bright Moon stood below, waiting with the cinnabar tray to catch. In a moment two fruits were knocked down and caught in the tray, and they carried them straight to the front hall and presented them. "Master Tang, our Five Hamlets Monastery lies in a poor and wild corner of the hills, with nothing to offer: two plain fruits of the place, to quench your thirst for the moment." At the sight the elder trembled and drew back three feet. "Goodly! Goodly! This year is a year of plenty and ripened harvests — how comes this monastery to practice famine and eat people? This is a child not three days old: how can you offer it to me to quench thirst?" Clear Breeze thought to himself: "This monk has lived so long in the market of tongues and sea of quarrels that his eyes are mortal flesh; he does not know the rare treasure of the immortals." Bright Moon came forward. "Reverend teacher, this thing is called the ginseng fruit. To eat one would do you no harm." "Nonsense, nonsense," said Tripitaka. "His parents carried him in the womb, who knows with what sufferings, before he was born. Not yet three days, and you would take him for a fruit?" "It truly grew on the tree," said Clear Breeze. "Wild talk, wild talk!" said the elder. "When did a tree bear human children? Take it away — such a thing may not be."
Seeing the thousand refusals and the fruit uneaten, the two boys could only carry the tray back to their room. The fruit is a strange thing and will not keep: left long, it stiffens and is no good to eat. So in their room they sat, one to each fruit, on the edge of the bed, and fell to with a will.
Ah! But here is how things stood. Their Taoist room adjoined the kitchen wall to wall, and soft words on one side were heard on the other. Bajie was at the stove cooking; he had already marked it when he heard them speak of fetching the golden mallet and taking the cinnabar tray; and when he heard them say the Tang monk did not know the ginseng fruit and they had taken it into their room to eat themselves — his mouth watered past controlling. "If only I could taste one for novelty!" But his own body was too clumsy to manage it, so he waited for Pilgrim to come and take counsel with him. At the stove mouth he had no heart for the fire, but every now and then craned his head and poked it out to watch. Before long he saw Pilgrim leading the horse, tying it to the locust tree, and heading toward the back. The Idiot waved his hands wildly. "Here, over here!" Pilgrim turned and came to the kitchen door. "Idiot, what is the racket? Short of rice, are we? Let the old monk eat his fill; we can beg our food at some great house farther on." "Come inside. It is not the rice," said Bajie. "This monastery has a treasure — do you know of it?" "What treasure?" Bajie laughed. "Tell you of it, you have never seen it; put it in your hand, you would not know it." "The Idiot makes game of old Sun. Five hundred years ago, seeking the immortals' Way, old Sun wandered cloud-borne to the corners of the sea and sky — what have I not seen?" "Brother, have you ever seen a ginseng fruit?" Pilgrim started. "That I truly never saw. Only I have heard it said: the ginseng fruit is the Grass of the Returned Elixir; eaten by a man, it lengthens life mightily. Where is there one to be had now?" "They have them here. The boys brought two for the master to eat, but the old monk did not know them, took them for children not three days old, and did not dare eat. Then those boys, too lazy-hearted! If the master would not eat, they should have offered them to us; instead they hid it from us, and just now, in the room next door, one to each, gobble-gobble, they ate them up. My mouth floods to think of it. If only I could taste one for novelty! You are the nimble one: slip into their grove and steal a few for us to try — what do you say?" "Easy," said Pilgrim. "Old Sun goes, and his hand arrives and it is done." He made to start off at once, but Bajie caught his sleeve. "Brother, I heard them say in that room they knock them down with something called a golden mallet. Do it neatly, and let no breath of it escape." "I know, I know," said Pilgrim.
The Great Sage played his art of hiding the body and slipped into the boys' room: the two, having eaten their fruit, were in the front hall talking with the Tang monk, not in the room. Pilgrim looked all about for the golden mallet, and saw only this: hanging on the lattice, a rod of pure gold, some two feet long, a finger thick, with a head like a knob of garlic at the bottom and an eye at the top, through which ran a green velvet cord. "No doubt this is what they call the golden mallet," he said, took it down, left the room, and went straight back, pushed open the double doors, and looked up — ah! It was a garden! And what a garden:
Vermilion balustrades, treasured rails; winding stone mounts heaped into hills.Rare flowers vied in beauty with the brilliant sun; kingfisher bamboo matched its green against the blue sky.Beyond the Wining-Cup Pavilion a bend of green willows trailing like smoke; before the Moon-Viewing Terrace clusters of tall pines splashed like indigo.Red and rustling, the brocade-nest pomegranates; green and clinging, the embroidered-turf grasses; azure and downy, the jade-sand orchids; swaying freely, the water by the stream.Cassia reflected against golden well and wutong tree; brocade locusts beside vermilion rail and jade masonry.Peaches of a thousand petals, red or white; chrysanthemums of ninth-month autumn, fragrant or yellow.The rubus trellis mirrored in the Peony Pavilion; the hibiscus terrace joining the Peony Bed.Beyond seeing, the gentleman bamboo that defies the frost, the grandee pines that mock the snow.And a crane farm, a deer lodge, square ponds and round pools; springs running broken jade, calyxes heaped gold.The north wind's touch burst the plum blossoms white; with spring came dots to break the crabapple red.Truly the first immortal scene in the world of men, the chiefest garden of flowers in the west.
Pilgrim could not see it all; then he came to another gate, pushed it open, and found a kitchen garden:
Sown through the four seasons, the vegetables: spinach and celery, chard and ginger, cress;bamboo shoots and yams, melons and gourds, wild-rice stems; scallions and garlic, coriander, chives and shallots.Nest-mallows, young wormwood, bitter sowthistle; bottle gourds and eggplants, needing their planting;turnips and radishes, sheep-head roots set deep; red amaranth, green colewort, purple mustard.
Pilgrim laughed. "So he is a Taoist who grows his own greens and eats them too."
Past the kitchen garden was yet another gate. He pushed it open — ah! Dead in the middle stood a great tree: green boughs fragrant and dense, green leaves dark with shade, its leaves shaped like plantain fans, its height a good thousand feet, its girth at the root seven or eight zhang around. Pilgrim leaned at the foot of the tree and looked up: on a south-facing bough a ginseng fruit showed itself, truly like a little child. At its tail was a knobby stem; and there it hung on the tip of the bough, hands and feet stirring, head nodding, brain swaying, and in the passing wind a sound as if of speech. Pilgrim's delight was boundless, and to himself he cried, "What a thing! Rare indeed, rare indeed!" Against the tree he went — whoosh! — and shot up into it. Of all creatures, the monkey is first at climbing trees to steal fruit. He tapped once with the golden mallet, and the fruit dropped plump to the ground. He leaped down after to look for it — nothing, not a sound; he hunted through the grass on every side, and never a trace.
"Strange, strange," said Pilgrim. "If it has feet and walks, even so it could not leap the wall. I have it: the local earth god of this garden will not let old Sun steal the fruit, and has taken it in." He pinched the sign, murmured the spell of Om, and summoned the garden's earth god, who bowed to Pilgrim. "The Great Sage calls your humble god: what are your commands?" "Do you not know that old Sun is the famous master thief of all the world? In the old days I stole the peaches of immortality, pilfered the imperial wine, made off with the elixir — and no one dared claim a share of them. Today I steal one fruit, and you skim it off as your cut? The fruit grew on a tree; the birds that cross the sky deserve a taste as well. What great harm if old Sun eats one? Why, the moment it was knocked down, did you scoop it away?" "The Great Sage wrongs your humble god," said the earth god. "The treasure belongs to the immortals of earth; I am a ghost-immortal — how should I dare take it? I have not the fortune so much as to smell it."
"If you did not take it, why did it vanish the moment it was knocked down?" "The Great Sage knows only that the treasure lengthens life, and not its ways," said the earth god. "What ways?" "The treasure flowers once in three thousand years, sets fruit once in three thousand, and needs three thousand more to ripen: a good ten thousand years at the least, and it bears but thirty. For one with the destiny, a breath of it is three hundred and sixty years of life; to eat one is forty-seven thousand. But it stands in awe of the five phases." "How does it stand in awe of the five phases?" "Met with metal, the fruit falls; met with wood, it withers; met with water, it dissolves; met with fire, it scorches; met with earth, it sinks in. To knock it down you must use a golden implement, or it will not come away. Knocked down, it must be caught in a tray lined with silk. Let it touch any wooden thing and it withers — eaten then, it lengthens no life. To eat it you must use porcelain, dissolving it in clear water. Met with fire it scorches and is useless. As for sinking into earth: when the Great Sage just now knocked it to the ground, it bored straight down into the soil. This soil is forty-seven thousand years old: a steel drill could not pierce it a hair's breadth; it is three or four parts harder than raw iron. That is why a man who eats the fruit lives forever. If the Great Sage doubts it, strike the ground here and see." Pilgrim drew the gold-banded staff and struck the ground once: with a clang the staff rebounded, and the earth showed never a mark. "Truly, truly. This staff smashes stone to powder and dents raw iron, yet it could not mark this a hair? Then I wronged you. Go back," said Pilgrim, and the earth god returned to his little temple.
The Great Sage had his plan. He climbed the tree, the mallet in one hand, and with the other pulled up the lapel of his brocade gown to make a pouch and wait; then, threading branch and parting leaf, he knocked down three fruits and caught them in his lapel. He leaped down from the tree, came straight on, and went into the kitchen. "Brother, did you get any?" said Bajie, laughing. "Is this not it? Old Sun's hand arrives, and it is done." "And we will not keep Sha Monk out of it. Call him over." Bajie beckoned and called, "Wujing, come here." Sha Monk set down the luggage and ran in. "Brother, what do you want with me?" Pilgrim opened the pouch in his gown. "Brother, what do you make of this?" "Ginseng fruit," said Sha Monk. "Well now! So you know it. Where have you eaten it?" "I never ate it, but in the old days, as the Curtain-Raising General, attending the imperial carriage to the Peach Banquet, I saw the immortals from beyond the seas present this fruit to the Queen Mother on her birthday. Seen I have seen it; eaten, never. Brother, give me a taste?" "Say no more," said Pilgrim. "One for each of us brothers."
The three of them each took his fruit and ate. But Bajie had a big belly and a bigger mouth; and hearing the boys eating had already set his glutton-worm squirming. No sooner did he have the fruit in hand than he opened wide and gulped it down whole, round and round, in one swallow. Then, rolling his white eyes and brazening it out, he turned to Pilgrim and Sha Monk: "What were you two eating?" "Ginseng fruit." "And what does it taste like?" "Wujing, pay him no mind," said Pilgrim. "You ate yours first — who are you asking?" "Brother, I was in too great a hurry. Unlike you two, who chewed it small and slow and tasted it, I never knew whether it had a pit or none — down it went. Brother, do a thing for a man thoroughly: you have whetted my glutton-worm now; go get another, and old Pig will eat it properly this time." "Brother, you do not know where enough stops. This is not rice or noodles, to be gorged on sight. Ten thousand years to bear thirty of them: that we ate one apiece is great destiny, no small matter. Enough, enough, enough." He rose from his seat, flicked the golden mallet through the window slit into the boys' room, and paid him no more heed.
But the Idiot kept on mumbling and grumbling. Now the two boys came back into the room to fetch tea to serve, and heard Bajie still complaining of how "the ginseng fruit went down unsatisfied — one more to eat would be the thing." Clear Breeze heard, and suspicion rose in him. "Bright Moon, do you hear that long-snouted monk: 'one more ginseng fruit to eat would be the thing'? Our master charged us at parting to guard against his followers making trouble. Can they have stolen our treasure?" Bright Moon turned. "Brother, bad news, bad news — how does the golden mallet come to be lying on the floor? Let us go look in the grove."
The two hurried off, and found the garden gate open. "I shut this gate myself. How is it open?" said Clear Breeze. Hurrying around past the garden, they found the kitchen-garden gate open too. They hastened into the ginseng grove, leaned at the foot of the tree, counted upward, back and forth — and made it twenty-two. "Can you reckon the account?" said Bright Moon. "I can. Say the figures," said Clear Breeze. "The fruit were thirty at first. When our master opened the grove we ate two, and twenty-eight remained. Just now we knocked down two for the Tang monk, and twenty-six remained. Now only twenty-two are left: are not four missing? No need to say it, no need: that pack of villains has stolen them. Let us go denounce the Tang monk."
Out of the grove the two came straight to the hall, and there they pointed at the Tang monk — "baldy" before and "baldy" behind — foul words and filthy speech scolding without pause; "thieving skull, rat's brain, stinking this, reeking that" — railing on in their temper without stop. The Tang monk could bear no more. "Immortal boys, what is this uproar? Be calm. Speak your words slowly and there is no harm; do not run on in wild talk." "Are you deaf?" said Clear Breeze. "Is my speech barbarian to you, that you cannot understand? You stole and ate the ginseng fruit — why may we not say so?" "What does a ginseng fruit look like?" asked the Tang monk. "We but now brought them for you to eat. Did you not say they were like children?" said Bright Moon. "Amitabha!" said the Tang monk. "The sight of those things made my heart quake and my gall shudder — should I dare steal and eat them? If I were dying of the glutton's sickness I would not do this thieving deed. Do not wrong the wrong man." "You did not eat, but your followers may have stolen a taste," said Clear Breeze. "That may well be," said Tripitaka. "Do not shout yet; let me question them. If they truly stole it, they shall make it good to you." "Make it good!" said Bright Moon. "Where is there money enough to buy one?" "Money or none, there is nowhere to buy it," said Tripitaka. "But the proverb says: good faith and honor are worth a thousand gold. Let them make you a bow of amends, and there is an end. Besides, we do not yet know that it was they." "How is it not they? Even now they are quarreling over an unequal share!" said Bright Moon. "Disciples!" called Tripitaka. "Come here, all of you." Sha Monk heard and said, "It is bad — the thing is out. The old master calls us; the little Taoist boys are raging: if our old talk has not leaked, what has?" "Mortifying past bearing," said Pilgrim. "It is only a matter of food and drink; but spoken of, it makes us stealthy eaters. Whatever happens, do not own to it." "Right, right," said Bajie. "Deny it and done." The three could only leave the kitchen and go up into the hall.
But how they would deny it to their faces — listen to the next chapter to find out.
Chapter 25
Traditional Chinese
第二十五回 鎮元仙趕捉取經僧 孫行者大鬧五莊觀
卻說他兄弟三眾到了殿上，對師父道：「飯將熟了，叫我們怎的？」三藏道：「徒弟，不是問飯。他這觀裡有甚麼人參果，似孩子一般的東西，你們是那一個偷他的吃了？」八戒道：「我老實，不曉得，不曾見。」清風道：「笑的就是他，笑的就是他。」行者喝道：「我老孫生的是這個笑容兒，莫成為你不見了甚麼果子，就不容我笑？」三藏道：「徒弟息怒。我們是出家人，休打誑語，莫吃昧心食。果然吃了他的，陪他個禮罷，何苦這般抵賴？」行者見師父說得有理，他就實說道：「師父，不干我事。是八戒隔壁聽見那兩個道童吃甚麼人參果，他想一個兒嘗新，著老孫去打了三個，我兄弟各人吃了一個。如今吃也吃了，待要怎麼？」明月道：「偷了我四個，這和尚還說不是賊哩。」八戒道：「阿彌陀佛！既是偷了四個，怎麼只拿出三個來分，預先就打起一個偏手？」那獃子倒轉胡嚷。
二仙童問得是實，越加毀罵。就恨得個大聖鋼牙咬響，火眼睜圓，把條金箍棒揝了又揝，忍了又忍道：「這童子只說當面打人也罷，受他些氣兒。送他個絕後計，教他大家都吃不成。」好行者，把腦後的毫毛拔了一根，吹口仙氣，叫：「變！」變做個假行者，跟定唐僧，陪著悟能、悟淨，忍受著道童嚷罵。他的真身出一個神，縱雲頭，跳將起去，徑到人參園裡，掣金箍棒，往樹上乒乓一下，又使個推山移嶺的神力，把樹一推推倒。可憐葉落枒開根出土，道人斷絕草還丹。那大聖推倒樹，在枝兒上尋果子，那裡得有半個。原來這寶貝遇金而落，他的棒兩頭是金裹的，況鐵又是五金之類，所以敲著就振下來；既下來，又遇土而入。因此上邊再沒一個果子。他道：「好，好，好！大家散火。」他收了鐵棒，徑往前來，把毫毛一抖，收上身來。那些人肉眼凡胎，看不明白。
卻說那仙童罵夠多時，清風道：「明月，這些和尚也受得氣哩，我們就像罵雞一般，罵了這半會，通沒個招聲，想必他不曾偷吃。倘或樹高葉密，數得不明，不要枉罵了他，我和你再去查查。」明月道：「也說得是。」他兩個果又到園中，只見那樹倒枒開，果無葉落。諕得清風腳軟跌根頭，明月腰酥打骸垢，那兩個魂飛魄散。有詩為證。詩曰：
三藏西臨萬壽山，悟空斷送草還丹。枒開葉落仙根露，明月清風心膽寒。
他兩個倒在塵埃，語言顛倒，只叫：「怎的好？怎的好？害了我五莊觀裡的丹頭，斷絕我仙家的苗裔，師父來家，我兩個怎的回話？」明月道：「師兄莫嚷，我們且整了衣冠，莫要驚張了這幾個和尚。這個沒有別人，定是那個毛臉雷公嘴的那廝，他來出神弄法，壞了我們的寶貝。若是與他分說，那廝畢竟抵賴，定要與他相爭；爭起來，就要交手相打，你想我們兩個怎麼敵得過他四個？且不如去哄他一哄，只說果子不少，我們錯數了，轉與他陪個不是。他們的飯已熟了，等他吃飯時，再貼他些兒小菜。他一家拿著一個碗，你卻站在門左，我卻站在門右，撲的把門關倒，把鎖鎖住，將這幾層門都鎖了，不要放他，待師父來家，憑他怎的處置。他又是師父的故人，饒了他，也是師父的人情；不饒他，我們也拿住個賊在，庶幾可以免我等之罪。」清風聞言道：「有理，有理。」
他兩個強打精神，勉生歡喜，從後園中徑來殿上，對唐僧控背躬身道：「師父，適間言語粗俗，多有衝撞，莫怪，莫怪。」三藏問道：「怎麼說？」清風道：「果子不少，只因樹葉高密，不曾看得明白。才然又去查查，還是原數。」那八戒就趁腳兒蹺道：「你這個童兒，年幼不知事體，就來亂罵，白口咀咒，枉賴了我們也，不當人子。」行者心上明白，口裡不言，心中暗想道：「是謊，是謊。果子已是了了帳，怎的說這般話？想必有起死回生之法。」三藏道：「既如此，盛將飯來，我們吃了去罷。」
那八戒便去盛飯，沙僧安放棹椅。二童忙取小菜，卻是些醬瓜、醬茄、糟蘿蔔、醋豆角、醃窩蕖、綽芥菜，共排了七八碟兒，與師徒們吃飯；又提一壺好茶，兩個茶鍾，伺候左右。那師徒四眾卻才拿起碗來，這童兒一邊一個，撲的把門關上，插上一把兩錤銅鎖。八戒笑道：「這童子差了，你這裡風俗不好，卻怎的關了門裡吃飯？」明月道：「正是，正是，好歹吃了飯兒開門。」清風罵道：「我把你這個害饞勞、偷嘴的禿賊！你偷吃了我的仙果，已該一個擅食田園瓜果之罪；卻又把我的仙樹推倒，壞了我五莊觀裡仙根，你還要說嘴哩。若能夠到得西方參佛面，只除是轉背搖車再托生。」三藏聞言，丟下飯碗，把塊石頭放在心上。那童子將那前山門、二山門，通都上了鎖。卻又來正殿門首，惡語惡言，賊前賊後，只罵到天色將晚，才去吃飯。飯畢，歸房去了。
唐僧埋怨行者道：「你這個猴頭，番番撞禍。你偷吃了他的果子，就受他些氣兒，讓他罵幾句便也罷了，怎麼又推倒他的樹？若論這般情由，告起狀來，就是你老子做官，也說不通。」行者道：「師父莫鬧，那童兒都睡去了，只等他睡著了，我們連夜起身。」沙僧道：「哥啊，幾層門都上了鎖，閉得甚緊，如何走麼？」行者笑道：「莫管，莫管，老孫自有法兒。」八戒道：「愁你沒有法兒哩，你一個變，甚麼蟲蛭兒，瞞格子眼裡就飛將出去。只苦了我們不會變的，便在此頂缸受罪哩。」唐僧道：「他若干出這個勾當，不同你我出去啊，我就念起舊話經兒，他卻怎生消受？」八戒聞言，又愁又笑道：「師父，你說的那裡話？我只聽得佛教中有卷《楞嚴經》、《法華經》、《孔雀經》、《觀音經》、《金剛經》，不曾聽見個甚那『舊話兒經』啊。」行者道：「兄弟，你不知道。我頂上戴的這個箍兒，是觀音菩薩賜與我師父的，師父哄我戴了，就如生根的一般，莫想拿得下來，叫做緊箍兒咒，又叫做緊箍兒經。他『舊話兒經』，即此是也。但若念動，我就頭疼，故有這個法兒難我。師父，你莫念，我決不負你，管情大家一齊出去。」
說話後，都已天昏，不覺東方月上。行者道：「此時萬籟無聲，冰輪明顯，正好走了去罷。」八戒道：「哥啊，不要搗鬼，門俱鎖閉，往那裡走？」行者道：「你看手段。」把金箍棒捻在手中，使一個「解鎖法」，往門上一指，只聽得突蹡的一聲響，幾層門雙鐄俱落，唿喇的開了門扇。八戒笑道：「好本事，就是叫小爐兒匠使掭子，便也不像這等爽利。」行者道：「這個門兒有甚稀罕，就是南天門，指一指也開了。」卻請師父出了門，上了馬，八戒挑著擔，沙僧攏著馬，徑投西路而去。行者道：「你們且慢行，等老孫去照顧那兩個童兒睡一個月。」三藏道：「徒弟，不可傷他性命；不然，又一個得財傷人的罪了。」行者道：「我曉得。」行者復進去，來到那童兒睡的房門外。他腰裡有帶的瞌睡蟲兒，原來在東天門與增長天王猜枚耍子贏的。他摸出兩個來，瞞窗眼兒彈將進去，徑奔到那童子臉上，鼾鼾沉睡，再莫想得醒。他才拽開雲步，趕上唐僧，順大路一直西奔。
這一夜馬不停蹄，行到天曉。三藏道：「這個猴頭弄殺我也，你因為嘴，帶累我一夜無眠。」行者道：「不要只管埋怨。天色明了，你且在這路旁邊樹林中將就歇歇，養養精神再走。」那長老只得下馬，倚松根權作禪床坐下；沙僧歇了擔子打盹；八戒枕著石睡覺。孫大聖偏有心腸，你看他跳樹扳枝頑耍。四眾歇息不題。
卻說那大仙自元始宮散會，領眾小仙出離兜率，徑下瑤天，墜祥雲，早來到萬壽山五莊觀門首。看時，只見觀門大開，地上乾淨。大仙道：「清風、明月，卻也中用。常時節日高三丈，腰也不伸；今日我們不在，他倒肯起早，開門掃地。」眾小仙俱悅。行至殿上，香火全無，人蹤俱寂，那裡有明月、清風。眾仙道：「他兩個想是因我們不在，拐了東西走了。」大仙道：「豈有此理！修仙的人，敢有這般壞心的事？想是昨晚忘卻關門，就去睡了，今早還未醒哩。」眾仙到他房門首看處，真個關著房門，鼾鼾沉睡；任外邊打門亂叫，那裡叫得醒來。眾仙撬開門板，著手扯下床來，也只是不醒。大仙笑道：「好仙童啊，成仙的人，神滿再不思睡，卻怎麼這般困倦？莫不是有人做弄了他也？快取水來。」一童急取水半盞遞與大仙。大仙念動咒語，噀一口水，噴在臉上，隨即解了睡魔。
二人方醒，忽睜睛，抹抹臉，擡頭觀看，認得是仙師與世同君和仙兄等眾。慌得那清風頓首，明月叩頭道：「師父啊，你的故人原是東來的和尚，一夥強盜，十分兇狠。」大仙笑道：「莫驚恐，慢慢的說來。」清風道：「師父啊，當日別後不久，果有個東土唐僧，一行有四個和尚，連馬五口。弟子不敢違了師命，問及來因，將人參果取了兩個奉上。那長老俗眼愚心，不識我們仙家的寶貝。他說是三朝未滿的孩童，再三不吃。是弟子各吃了一個。不期他那手下有三個徒弟，有一個姓孫的，名悟空行者，先偷四個果子吃了。是弟子們向伊理說，實實的言語了幾句。他卻不容，暗自裡弄了個出神的手段。苦啊！……」二童子說到此處，止不住腮邊淚落。眾仙道：「那和尚打你來？」明月道：「不曾打，只是把我們人參樹打倒了。」大仙聞言，更不惱怒，道：「莫哭，莫哭。你不知那姓孫的也是個太乙散仙，也曾大鬧天宮，神通廣大。既然打倒了寶樹，你可認得那些和尚？」清風道：「都認得。」大仙道：「既認得，都跟我來。──眾徒弟們，都收拾下刑具，等我回來打他。」眾仙領命。
大仙與明月、清風縱起祥光，來趕三藏，頃刻間就有千里之遙。大仙在雲端裡向西觀看，不見唐僧。及轉頭向東看時，倒多趕了九百餘里。原來那長老一夜馬不停蹄，只行了一百二十里路；大仙的雲頭，一縱趕過了九百餘里。仙童道：「師父，那路旁樹下坐的是唐僧。」大仙道：「我已見了。你兩個回去安排下繩索，等我自家拿他。」清風、明月先回不題。
那大仙按落雲頭，搖身一變，變作個行腳全真。你道他怎生打扮：
穿一領百衲袍，繫一條呂公絛。手搖麈尾，漁鼓輕敲。三耳草鞋登腳下，九陽巾子把頭包。飄飄風滿袖，口唱月兒高。
徑直來到樹下，對唐僧高叫道：「長老，貧道起手了。」那長老忙忙答禮道：「失瞻，失瞻。」大仙問：「長老是那方來的？為何在途中打坐？」三藏道：「貧僧乃東土大唐差往西天取經者，路過此間，權為一歇。」大仙佯訝道：「長老東來，可曾在荒山經過？」長老道：「不知仙官是何寶山？」大仙道：「萬壽山五莊觀，便是貧道棲止處。」
行者聞言，他心中有物的人，忙答道：「不曾，不曾，我們是打上路來的。」那大仙指定笑道：「我把你這個潑猴！你瞞誰哩？你倒在我觀裡，把我人參果樹打倒，你連夜走在此間，還不招認，遮飾甚麼？不要走，趁早去還我樹來。」那行者聞言，心中惱怒，掣鐵棒，不容分說，望大仙劈頭就打。大仙側身躲過，踏祥光，徑到空中。行者也騰雲，急趕上去。大仙在半空現了本相，你看他怎生打扮：
頭戴紫金冠，無憂鶴氅穿。履鞋登足下，絲帶束腰間。體如童子貌，面似美人顏。三鬚飄頷下，鴉翎疊鬢邊。相迎行者無兵器，止將玉麈手中撚。
那行者沒高沒低的，棍子亂打。大仙把玉麈左遮右擋，奈了他兩三回合。使一個「袖裡乾坤」的手段，在雲端裡把袍袖迎風輕輕的一展，刷地前來，把四僧連馬一袖子籠住。八戒道：「不好了，我們都裝在䌋縺裡了。」行者道：「獃子，不是䌋縺，我們被他籠在衣袖中哩。」八戒道：「這個不打緊，等我一頓釘鈀，築他個窟窿，脫將下去，只說他不小心，籠不牢，吊的了罷。」那獃子使鈀亂築，那裡築得動：手捻著雖然是個軟的，築起來就比鐵還硬。
那大仙轉祥雲，徑落五莊觀坐下，叫徒弟拿繩來。眾小仙一一伺候。你看他從袖子裡卻像撮傀儡一般，把唐僧拿出，縛在正殿簷柱上。又拿出他三個，每一根柱上綁了一個。將馬也拿出拴在庭下，與他些草料。行李拋在廊下。又道：「徒弟，這和尚是出家人，不可用刀槍，不可加鈇鉞。且與我取出皮鞭來，打他一頓，與我人參果出氣。」眾仙即忙取出一條鞭，──不是甚麼牛皮、羊皮、麂皮、犢皮的，原來是龍皮做的七星鞭，著水浸在那裡。令一個有力量的小仙，把鞭執定道：「師父，先打那個？」大仙道：「唐三藏做大不尊，先打他。」
行者聞言，心中暗道：「我那老和尚不禁打，假若一頓鞭打壞了啊，卻不是我造的孽？」他忍不住，開言道：「先生差了。偷果子是我，吃果子是我，推倒樹也是我，怎麼不先打我，打他做甚？」大仙笑道：「這潑猴倒言語膂烈。這等便先打他。」小仙問：「打多少？」大仙道：「照依果數，打三十鞭。」那小仙掄鞭就打。行者恐仙家法大，睜圓眼瞅定，看他打那裡。原來打腿，行者就把腰扭一扭，叫聲：「變！」變作兩條熟鐵腿，看他怎麼打。那小仙一下一下的打了三十，天早向午了。大仙又吩咐道：「還該打三藏訓教不嚴，縱放頑徒撒潑。」那仙又掄鞭來打。行者道：「先生又差了。偷果子時，我師父不知，他在殿上與你二童講話，是我兄弟們做的勾當。縱是有教訓不嚴之罪，我為弟子的也當替打，再打我罷。」大仙道：「這潑猴，雖是狡猾奸頑，卻倒也有些孝意。既這等，還打他罷。」小仙又打了三十。行者低頭看看，兩隻腿似明鏡一般，通打亮了，更不知些疼癢。此時天色將晚，大仙道：「且把鞭子浸在水裡，待明朝再拷打他。」小仙且收鞭去浸，各各歸房。晚齋已畢，盡皆安寢不題。
那長老淚眼雙垂，怨他三個徒弟道：「你等闖出禍來，卻帶累我在此受罪，這是怎的起？」行者道：「且休報怨，打便先打我，你又不曾吃打，倒轉嗟呀怎的？」唐僧道：「雖然不曾打，卻也綁得身上疼哩。」沙僧道：「師父，還有陪綁的在這裡哩。」行者道：「都不要嚷，再停會兒走路。」八戒道：「哥哥又弄虛頭了。這裡麻繩噴水，緊緊的綁著，還比關在殿上，被你使解鎖法搠開門走哩。」行者道：「不是誇口說，那怕他三股的麻繩噴上了水，就是碗粗的棕纜，也只好當秋風。」
正話處，早已萬籟無聲，正是天街人靜。好行者，把身子小一小，脫下索來道：「師父去啞。」沙僧慌了道：「哥哥，也救我們一救。」行者道：「悄言，悄言。」他卻解了三藏，放下八戒、沙僧，整束了褊衫，扣背了馬匹，廊下拿了行李，一齊出了觀門。又教八戒：「你去把那崖邊柳樹伐四顆來。」八戒道：「要他怎的？」行者道：「有用處，快快取來。」那獃子有些夯力，走了去，一嘴一顆，就拱了四顆，一抱抱來。行者將枝梢折了，教兄弟二人復進去，將原繩照舊綁在柱上。那大聖念動咒語，咬破舌尖，將血噴在樹上，叫：「變！」一根變作長老，一根變作自身，那兩根變作沙僧、八戒；都變得容貌一般，相貌皆同，問他也就說話，叫名也就答應。他兩個卻才放開步，趕上師父。這一夜依舊馬不停蹄，躲離了五莊觀。
只是到天明，那長老在馬上搖樁打盹。行者見了，叫道：「師父不濟，出家人怎的這般辛苦？我老孫千夜不眠，也不曉得些困倦。且下馬來，莫教走路的人看見笑你，權在山坡下藏風聚氣處歇歇再走。」
不說他師徒在路暫住。且說那大仙天明起來，吃了早齋，出在殿上，教：「拿鞭來，今日卻該打唐三藏了。」那小仙掄著鞭，望唐僧道：「打你哩。」那柳樹也應道：「打麼。」乒乓打了三十。掄過鞭來，對八戒道：「打你哩。」那柳樹也應道：「打麼。」及打沙僧，也應道教打。及打到行者，那行者在路，偶然打個寒噤道：「不好了！」三藏問道：「怎麼說？」行者道：「我將四顆柳樹變作我師徒四眾，我只說他昨日打了我兩頓，今日想不打了，卻又打我的化身，所以我真身打噤。收了法罷。」那行者慌忙念咒收法。
你看那些道童害怕，丟了皮鞭，報道：「師父啊，為頭打的是大唐和尚，這一會打的都是柳樹之根。」大仙聞言，呵呵冷笑，誇不盡道：「孫行者，真是一個好猴王。曾聞他大鬧天宮，佈地網天羅，拿他不住，果有此理。──你走了便也罷，卻怎麼綁些柳樹在此冒名頂替？決莫饒他，趕去來。」
那大仙說聲趕，縱起雲頭，往西一望，只見那和尚挑包策馬，正然走路。大仙低落雲頭，叫聲：「孫行者，往那裡走？還我人參樹來。」八戒聽見道：「罷了，對頭又來了。」行者道：「師父，且把善字兒包起，讓我們使些兇惡，一發結果了他，脫身去罷。」唐僧聞言，戰戰兢兢，未曾答應。沙僧掣寶杖，八戒舉釘鈀，大聖使鐵棒，一齊上前，把大仙圍住在空中，亂打亂築。這場惡鬥，有詩為證。詩曰：
悟空不識鎮元仙，與世同君妙更玄。三件神兵施猛烈，一根麈尾自飄然。左遮右擋隨來往，後架前迎任轉旋。夜去朝來難脫體，淹留何日到西天！
他兄弟三眾各舉神兵，一齊攻打；那大仙只把蠅帚兒演架。那裡有半個時辰，他將袍袖一展，依然將四僧一馬並行李一袖籠去。返雲頭，又到觀裡，眾仙接著。仙師坐於殿上，卻又在袖兒裡一個個搬出：將唐僧綁在階下矮槐樹上；八戒、沙僧各綁在兩邊樹上；將行者捆倒。行者道：「想是調問哩。」不一時，捆綁停當，教把長頭布取十疋來。行者笑道：「八戒，這先生好意思，拿出布來與我們做中袖哩。減省些兒，做個一口中罷了。」那小仙將家機布搬將出來。大仙道：「把唐三藏、豬八戒、沙和尚都使布裹了。」眾仙一齊上前裹了。行者笑道：「好，好，好，夾活兒就大殮了。」須臾，纏裹已畢。又教拿出漆來。眾仙即忙取了些自收自晒的生熟漆，把他三個渾身布裹漆了，渾身俱裹漆，上留著頭臉在外。八戒道：「先生，上頭倒不打緊，只是下面還留孔兒，我們好出恭。」那大仙又教把大鍋擡出來。行者笑道：「八戒，造化，擡出鍋來，想是煮飯我們吃哩。」八戒道：「也罷了，讓我們吃些飯兒，做個飽死的鬼也好看。」眾仙果擡出一口大鍋支在階下。大仙叫架起乾柴，發起烈火，教：「把清油拗上一鍋，燒得滾了，將孫行者下油鑊炸他一煠，與我人參樹報仇。」
行者聞言，暗喜道：「正可老孫之意，這一向不曾洗澡，有些兒皮膚燥癢，好歹燙燙，足感盛情。」頃刻間，那油鍋將滾。大聖卻又留心，恐他仙法難參，油鍋裡難做手腳，急回頭四顧，只見那臺下東邊是一座日規臺，西邊是一個石獅子。行者將身一縱，滾到西邊，咬破舌尖，把石獅子噴了一口，叫聲：「變！」變作他本身模樣，也這般捆作一團。他卻出了元神，起在雲端裡，低頭看著道士。
只見那小仙報道：「師父，油鍋滾透了。」大仙教：「把孫行者擡下去。」四個仙童擡不動，八個來也擡不動，又加四個也擡不動。眾仙道：「這猴子戀土難移，小自小，倒也結實。」卻教二十個小仙扛將起來，往鍋裡一摜，烹的響了一聲，濺起些滾油點子，把那小道士們臉上燙了幾個燎漿大泡。只聽得燒火的小童喊道：「鍋漏了，鍋漏了。」說不了，油已漏得罄盡，鍋底打破，原來是一個石獅子放在裡面。
大仙大怒道：「這個潑猴，著然無禮，教他當面做了手腳。你走了便罷，怎麼又搗了我的灶？這潑猴枉自也拿他不住；就拿住他，也似摶砂弄汞，捉影捕風。罷，罷，罷，饒他去罷。且將唐三藏解下，另換新鍋，把他扎一扎，與人參樹報報仇罷。」那小仙真個動手，拆解布漆。
行者在半空裡聽得明白，他想著：「師父不濟，他若到了油鍋裡，一滾就死，二滾就焦，到三五滾他就弄做個稀爛的和尚了。我還去救他一救。」好大聖，按落雲頭，上前叉手道：「莫要拆壞了布漆，扎我師父，還等我來下油鍋罷。」那大仙驚罵道：「我把你這猢猴！怎麼弄手段搗了我的灶？」行者笑道：「你遇著我就該倒灶，干我甚事？我才自也要領你些油湯油水之愛，但只是大小便急了，若在鍋裡開風，恐怕污了你的熟油，不好調菜吃。如今大小便通乾淨了，才好下鍋。不要扎我師父，還來扎我罷。」那大仙聞言，呵呵冷笑，走出殿來，一把扯住。
畢竟不知有何話說，端的怎麼脫身，且聽下回分解。
English
The Immortal Zhenyuan Chases and Seizes the Scripture-Seeking Monks; Pilgrim Sun Wreaks Havoc in the Five Hamlets Monastery
Now the three brothers came up into the hall and said to their master, "The rice is nearly done. What do you want with us?" "Disciples, it is not about the rice. There is some ginseng fruit in this monastery, a thing like a little child. Which of you stole and ate it?" "I am honest about it: I know nothing, I saw nothing," said Bajie. "He is the one who laughs! He is the one who laughs!" said Clear Breeze. "This smiling face is the face old Sun was born with," Pilgrim snapped. "Would you forbid me to laugh because your fruits have gone missing?" "Disciples, calm your anger," said Tripitaka. "We are religious. Tell no lies, eat no food that shames the heart. If you did eat his fruit, make him a bow of amends — why deny it to the last?" Pilgrim, hearing the master spoke reason, told the truth. "Master, it was none of my doing. Bajie heard through the wall that the two Taoist boys were eating some ginseng fruit; he wanted a taste for novelty, and had old Sun knock down three. We brothers ate one apiece. Eaten is eaten — now what would you have?" "He stole four of them," said Bright Moon, "and the monk still says he is no thief." "Amitabha!" said Bajie. "If he stole four, why were only three brought out to divide? Someone was playing favorites from the start!" — the Idiot turning around and bawling himself.
The two immortal boys, having gotten the truth, abused them the more. The Great Sage's steel teeth ground, his fiery eyes rounded; he gripped the gold-banded staff and gripped it again, bore it and bore it, and thought: "If these boys had only cursed me to my face, I could swallow the insult. But I will serve them a root-and-branch trick, so that none of us ever eats again." Brave Pilgrim! He plucked one hair from the back of his head, blew on it a breath of immortal air, and cried, "Change!" It became a false Pilgrim, who stayed close by the Tang monk, keeping Wuneng and Wujing company, enduring the Taoist boys' bawling. His true self sent out its spirit, mounted the cloud, sprang away, and came straight to the ginseng grove; drawing the gold-banded staff he whacked the tree with a crack, then exercised his divine strength of pushing mountains and moving ridges, and with one shove brought the tree down. Pity: leaves falling, boughs splitting, roots out of the earth — the Grass of the Returned Elixir cut off from the Taoists forever. The Great Sage, having pushed the tree down, hunted the boughs for fruit — and could not find so much as half a one. For the treasure falls at the touch of metal: his staff was banded in gold at both ends, and iron itself is one of the five metals, so at the knock the fruit shook loose — and once down, it met earth and sank in. So no fruit remained on the tree. "Good, good, good! Everyone scatter," he said, put away the iron staff, came straight on back, shook himself, and gathered the hair back onto his body. The others, mortal flesh with mortal eyes, saw nothing of it.
Now the immortal boys had scolded their fill, and Clear Breeze said, "Bright Moon, these monks can take an insult. We have scolded them this half hour like cursing chickens, and never a word of answer. It must be they did not steal and eat. But suppose the tree is high and the leaves thick and we miscounted? We should not have cursed them for nothing. Come, let us go and check again." "So it is," said Bright Moon. The two of them came again into the grove and saw the tree fallen, boughs split, fruit gone, leaves strewed. Clear Breeze's legs went soft and he pitched on his head; Bright Moon's loins turned to water and his joints clattered; soul and spirit fled from both of them. There is a poem to prove it. The poem says:
Tripitaka westward came to Longevity Mountain, and Wukong ruined the Grass of the Returned Elixir.Boughs split, leaves fallen, the immortal root laid bare: Bright Moon and Clear Breeze, hearts cold, galls chilled.
The two of them lay in the dust, their words tumbling head over heels, crying only, "What shall we do? What shall we do? He has ruined the elixir-stock of our Five Hamlets Monastery, cut off our immortal line. When our master comes home, what answer can the two of us give?" "Brother, do not wail," said Bright Moon. "Let us first straighten our caps and gowns, and not startle these monks. No one else could have done it: it must be that fellow with the hairy face and the thunder-god beak. He sent his spirit out and worked his arts and wrecked our treasure. If we argue with him, that fellow will only deny it to the end, and we are sure to quarrel; from quarrel it goes to blows — and do you think the two of us can stand against his four? Better to hoodwink them: say only that the fruit is all there, that we counted wrong, and turn about and make them our apologies. Their rice is cooked already. When they sit down to eat we will add them a few side dishes. Each holds a bowl in his hands — then you stand at the left of the door, I at the right, and slam: the door is shut, the lock locked, and every gate in the row locked after it. Do not let them out. When our master comes home he may deal with them as he pleases. He is our master's friend: if we spare them, it is our master's kindness; if we do not spare them, we have a thief in hand, and so may hope to lighten our own guilt." "Reasonable, reasonable," said Clear Breeze.
The two of them screwed their spirits up, forced themselves to smiles, came from the back garden straight into the hall, and bowed low to the Tang monk. "Master, our words just now were coarse; we gave you great offense. Forgive us, forgive us." "What is this?" asked Tripitaka. "The fruit is all there," said Clear Breeze. "The tree is high and the leaves thick, and we did not see clearly. Just now we went to count again: it is the original number." Bajie, quick to stand on his advantage, said, "You young boy, too green to know the world, to come raging and cursing at us, cursing out of an empty mouth and slander us for nothing — it is not to be borne!" Pilgrim understood in his heart and kept quiet, thinking to himself: "A lie, a lie. The account of those fruits is settled. Why talk this way? They must have some art of raising the dead to life." "Since it is so, serve out the rice," said Tripitaka. "Let us eat and be gone."
Bajie went to serve out the rice, and Sha Monk set the table and chairs. The two boys hurried to fetch side dishes — pickled melon, pickled eggplant, wined radish, vinegar beans, pickled mallows, blanched mustard greens — seven or eight dishes set out for the master and his disciples' meal, with a pot of good tea and two tea cups waiting at either hand. The four of them had just taken up their bowls when the boys, one at each side, slammed the door and shot home a double-bolted brass lock. Bajie laughed. "The boys have it wrong. Is the custom here so bad that you shut people in to eat?" "Just so, just so," said Bright Moon. "Eat your rice, and by and by the door opens." Clear Breeze cursed: "You gluttonous, stealthy-eating bald thief! You stole and ate my immortal fruit — that is already the crime of wantonly eating the melons and fruits of another's garden — and then you pushed over my immortal tree, wrecked the immortal root of our Five Hamlets Monastery, and still you give yourself airs! You will see the Buddha's face in the west only when you are rocked in the cradle and born again!" Hearing this, Tripitaka set down his rice bowl with a stone laid on his heart. The boys locked the front mountain gate and the second mountain gate, both; then came to the door of the main hall, foul words and filthy, "thief" before and "thief" behind, cursing until the sky grew dark, and only then went in to eat. After the meal they went to their rooms.
The Tang monk blamed Pilgrim: "You monkey-head, ever and ever into trouble! You stole and ate his fruit — then swallow some insult, let him curse a little, and be done. Why did you have to push over his tree? With a case like this, in court, even if your own father were the magistrate, it would not wash." "Master, no uproar," said Pilgrim. "The boys have gone to bed. As soon as they are asleep we rise and travel through the night." "Brother," said Sha Monk, "every gate in the row is locked and shut tight. How do we go?" "Never mind, never mind," Pilgrim laughed. "Old Sun has his ways." "As if you lacked ways!" said Bajie. "One change of yours, into some worm or gnat, and out you fly through the lattice. It is only we who cannot change, left here to stand the jar and take the beating." "If he works some trick and does not take you and me out with him," said the Tang monk, "I will begin the Old Words Sutra, and see how he likes that." Bajie heard this, half worried, half laughing. "Master, what talk is that? I have heard the Buddhists have a Shurangama Sutra, a Lotus Sutra, a Peacock Sutra, a Guanyin Sutra, a Diamond Sutra — but I never heard of any Old Words Sutra." "Brother, you do not know," said Pilgrim. "This fillet on my crown was given by the Bodhisattva Guanyin to my master. The master coaxed me into putting it on, and it took root like a tree — no power alive can get it off. It is called the Tight-Fillet Spell, and again the Tight-Fillet Sutra; his 'Old Words Sutra' is this very thing. The moment it is chanted my head splits — that is the trick he has to bind me. Master, do not chant it. I will never fail you: I promise you we all go out together."
By the time the talk was done the sky had darkened, and the moon was up in the east unawares. "All the world is still now, the ice wheel shining clear," said Pilgrim. "A fine time to be off." "Brother, none of your tricks," said Bajie. "Every door is locked and barred. Where would we go?" "Watch the craft." He held the gold-banded staff in his hand, played his art of unlocking, pointed at the door — with a sudden clack the double bolts of gate after gate dropped, and the door panels flew open. "Fine work!" laughed Bajie. "Even the tinker with his picklock could not be neater." "What is a door or two?" said Pilgrim. "Point at the South Gate of Heaven itself, and it opens." Then he begged the master out the gate and up onto the horse; Bajie shouldered the load, Sha Monk led the horse, and they made straight west. "Go on slowly," said Pilgrim. "Old Sun will go see those two boys comfortably asleep for a month." "Disciple, do not take their lives," said Tripitaka. "Or that is another crime — hurting men for gain." "I know." Pilgrim went back in to the door of the room where the boys slept. In his sash he carried sleep-bugs, won long ago at the finger game from the Heavenly King of Growth at the East Gate of Heaven. He fished out two, flicked them through the window slit, and they made straight for the boys' faces: snore upon snore, dead asleep, past any waking. Then he swung into his cloud stride, caught up the Tang monk, and down the high road they pounded west.
All that night, hooves never stopping, they rode till daybreak. Tripitaka said, "This monkey-head has worn me to death: for the sake of your mouth I have not closed an eye all night." "Quit your grumbling," said Pilgrim. "It is light now. Rest as best you can in this wood by the roadside, gather your spirits, and then we go on." The elder had no choice but to dismount and sit, leaning on a pine root for a meditation couch; Sha Monk set down his load and dozed; Bajie pillowed his head on a stone. But the Great Sage Sun's heart would not rest: see him leaping from tree to tree and swinging on the boughs at play. The four rested — but of this, no more.
Now the Great Immortal, the assembly in the Palace of the Primordial Beginning dismissed, led his young immortals out of Tushita, straight down the jade heavens, letting fall his auspicious cloud, and soon stood before the gate of the Five Hamlets Monastery on Longevity Mountain. He looked: the monastery gate stood wide open, and the ground was clean. "Clear Breeze and Bright Moon are good for something," said the Great Immortal. "Ordinarily, with the sun three zhang high, they will not stretch their backs. Today, with us away, they rise early and open the gates and sweep." The young immortals were all pleased. They came into the hall: no incense burning, not a soul stirring — and no Bright Moon or Clear Breeze anywhere. "The two of them must have run off with something, now we are away," said the immortals. "Never!" said the Great Immortal. "Would men cultivating the Way do so wicked a thing? More likely they forgot to shut the gate last night and went to bed, and are not awake yet this morning." The immortals came to their door and looked: truly the door was shut, and within they snored on, dead asleep; knock and shout outside as they would, there was no waking them. The immortals pried the door boards open, laid hands on them, and dragged them from the bed — still they did not wake. "Fine immortal boys!" the Great Immortal laughed. "One attained to immortality, spirit full to brimming, thinks of sleep no more. How are they so dead tired? Can someone have played a trick on them? Water, quickly!" A boy hurried and brought half a cup of water to the Great Immortal, who murmured a spell, took a mouthful, sprayed it on their faces, and at once the demon of sleep let go.
The two woke, eyes snapping open, wiped their faces, looked up, and knew the Immortal Master, Lord Coeval with the World, and the brother immortals about him. Clear Breeze bowed his head to the ground in alarm and Bright Moon knocked his forehead: "Master, your old friend was a monk from the east — a band of robbers, ferocious past telling." "No terror," said the Great Immortal, smiling. "Tell it slowly, from the beginning." "Master, soon after you left there truly came the Tang monk of the Land of the East, four monks in the company, five mouths counting the horse. Your disciples dared not fail your word; we asked his errand and took two ginseng fruits to present to him. The elder, with common eyes and a dull heart, did not know the treasure of our immortal house. He said they were children not three days old and refused again and again to eat; so your disciples each ate one. Who knew that of his three followers, one surnamed Sun, Pilgrim Wukong, had first stolen four fruits and eaten them. We went to reason with him and told him the truth in a few plain words; he would not hear it, and in secret worked some art of sending out his spirit. Woe is us!…" At this point in the story the two boys could not hold back the tears on their cheeks. "Did the monk strike you?" asked the immortals. "He did not strike us," said Bright Moon. "He only struck down our ginseng tree." Hearing this the Great Immortal showed no anger at all. "Do not cry, do not cry. You do not know that this Sun is an unattached immortal of the Grand One, who once wrought havoc in the Heavenly Palace, vast in divine powers. Since the precious tree is struck down — do you know those monks by sight?" "We know them all," said Clear Breeze. "If you know them, come with me. — Disciples, all of you, lay out the instruments of punishment; when I return we will beat them." The immortals took their orders.
The Great Immortal and Bright Moon and Clear Breeze rose on auspicious light to chase Tripitaka, and in a moment covered a thousand li. From the cloud the Great Immortal gazed west: no Tang monk. When he turned his head east he had overshot by nine hundred li and more. For all the elder's night of hooves never stopping he had covered only one hundred and twenty li; one bound of the Great Immortal's cloud had passed them by more than nine hundred. "Master, it is the Tang monk sitting under the trees by the road," said the immortal boys. "I have seen them," said the Great Immortal. "You two go back and lay out the ropes; I will take them myself." Clear Breeze and Bright Moon turned back first — but of this, no more.
The Great Immortal pressed down the cloud, shook himself, and changed into a wandering perfected one. How was he dressed? This is how:
A hundred-patch robe on his back; a Lü-style sash at his waist.In his hand a whisk of stag-tail hair, a fisherman's drum lightly tapped.Three-eared straw sandals on his feet; a Nine-Sun kerchief wrapped about his head.Wind filled his sleeves, fluttering; between his lips, a song of the Moon Gone High.
He came straight to the trees and called out to the Tang monk, "Elder, your humble Taoist gives you greeting." The elder hurried to return the courtesy. "I did not see you come — forgive me, forgive me." "Elder, from what quarter do you come? Why sit in meditation on the road?" asked the Great Immortal. "Your humble monk is sent by the Great Tang of the Land of the East to fetch scriptures in the Western Heaven. Passing this way, we rest a moment," said Tripitaka. The Great Immortal feigned surprise. "Coming from the east, elder, might you have passed my poor mountain?" "I do not know, immortal official, what precious mountain is yours?" "Longevity Mountain, the Five Hamlets Monastery — that is where your humble Taoist roosts," said the Great Immortal.
Pilgrim, who had something on his conscience, answered quickly: "Never, never. We came by the high road." The Great Immortal pointed at him and laughed: "You brazen ape! Whom would you hide it from? You knocked down my ginseng tree in my own monastery, fled through the night to this place, and still will not confess — what are you covering? Do not run. Restore my tree, and quickly." At this Pilgrim's heart boiled with rage; out came the iron staff, and without a word of parley he struck at the Great Immortal's crown. The Immortal swerved aside, trod his auspicious light, and rose straight into the air; Pilgrim too mounted the clouds and hotly gave chase. In mid-air the Great Immortal showed his true form. What did he look like? This:
A purple-gold cap upon his head; a carefree crane-feather cloak upon his shoulders.Shod shoes beneath his feet; a silken cord about his waist.A body like a boy's, a face like a beauty's.Three streamers of beard drifting under his chin; raven-plume temples, fold on fold.To meet the Pilgrim he carried no weapon: only a jade-handled whisk, twirling in his hand.
Pilgrim, high and low without measure, hammered about with his staff; the Great Immortal parried left and blocked right with the jade whisk, holding him two or three rounds. Then he played his art of the Universe in the Sleeve: in the clouds he spread his robe-sleeve lightly against the wind, swept it forward — and gathered up the four monks and the horse, the whole of them, in one sleeve. "We are done for — we are bagged like in a net!" cried Bajie. "Idiot, it is no net," said Pilgrim. "He has folded us into his sleeve." "That is no great matter," said Bajie. "Let me give it a bout of the rake, punch a hole, and we drop out — then let him say he was careless and could not hold his sleeve, and lost us." The Idiot struck wildly with his rake — and where could it bite? To the fingers' touch it was soft as cloth; struck, it was harder than iron.
The Great Immortal wheeled his auspicious cloud, alighted at the Five Hamlets Monastery, took his seat, and called his disciples to bring ropes; the young immortals attended one and all. See him now, drawing them from the sleeve like a puppeteer plucking figures: out came the Tang monk, bound to a pillar under the main hall's eaves; out came the three others, one tied to each of the pillars. The horse too was brought out and tethered in the court, with some hay and fodder; the luggage was flung down under the corridor. And he said: "Disciples, these monks are religious: no blades, no axes are to touch them. Bring out the leather whip and give them a thrashing, to vent my ginseng fruits' grievance." The immortals hurried and brought out a whip — no ox-hide, sheepskin, buckskin, or calfskin this, but a Seven-Star whip of dragon skin, steeped there in water. They gave the whip to a young immortal of strength, who gripped it firm. "Master, which do we whip first?" "Tripitaka Tang, head of the company and disrespectful in the place — whip him first," said the Great Immortal.
Hearing this, Pilgrim thought to himself: "My old monk cannot stand a beating. If a bout of the whip ruins him, is not the sin mine?" He could not hold his tongue. "Sir, you are wrong. I stole the fruit, I ate the fruit, I pushed down the tree. Why not whip me first? What has he done?" The Great Immortal laughed. "The brazen ape has spirit in his talk. Very well — whip him first." "How many strokes?" asked the young immortal. "By the count of the fruit: thirty strokes," said the Great Immortal. The young immortal swung the whip to strike. Pilgrim, fearing the immortals' strokes might be heavy, rounded his eyes and fixed them to see where the whip would fall. It was the legs: Pilgrim gave his waist a twist, cried "Change!" and turned his two legs into wrought iron — let him strike then. The young immortal struck, stroke on stroke, the full thirty, and the sky was tilting toward noon. The Great Immortal gave new orders: "Tripitaka too should be whipped, for disciplining loosely and letting his unruly disciples run wild." The immortal swung the whip at him. "Sir, you are wrong again," said Pilgrim. "When the fruit was stolen my master knew nothing of it; he was in the hall talking with your two boys. It was we brothers who did the deed. Grant there is a fault of loose instruction — then a disciple should take the stripes in his place. Whip me again." "This brazen ape," said the Great Immortal, "sly and unruly as he is, has some filial feeling after all. So be it — whip him again." The young immortal struck thirty more. Pilgrim looked down at his legs: bright as mirrors, polished by the whipping, without one smitch of pain or itch. By then the light was failing. "Steep the whip in water," said the Great Immortal. "Tomorrow we interrogate and beat them again." The young immortal put the whip away to steep, and each went to his room. Supper was done, and all slept soundly — but of this, no more.
The elder's eyes brimmed down both cheeks, and he blamed his three disciples: "You made the trouble, and drag me into suffering here. How did it come to this?" "Quit the complaints," said Pilgrim. "The whip took me first, and you have not been whipped at all — why this sighing and moaning?" "Whipped I was not," said the Tang monk, "but bound like this, my body aches all over." "Master," said Sha Monk, "there are two bound along with you here." "No one shout," said Pilgrim. "In a little while we walk." "Brother, at your tricks again," said Bajie. "Hemp ropes wetted with spray, binding us tight — is this like the hall, where your unlocking art shot the bolts for us?" "I say it not in boasting: three-strand hemp ropes wet through, or a palm cable thick as a bowl — to old Sun they are no more than an autumn wind."
While they talked, all sounds had died away: the sky-lane quiet, the world asleep. Brave Pilgrim! He shrank his body a little and slipped out of the ropes. "Master, it is time to go." Sha Monk, alarmed, said, "Brother, save us too." "Softly, softly," said Pilgrim. He loosed Tripitaka, freed Bajie and Sha Monk, straightened their monk's gowns, saddled the horse, took the luggage from under the corridor, and together they passed out the monastery gate. Then he sent Bajie: "Go cut me four willows from the cliff edge." "What are they for?" said Bajie. "They will be of use. Fetch them quickly." The Idiot had his brutish strength: off he went, and with his snout, one to a lunge, he rooted up four and brought them back in his arms. Pilgrim snapped off the branch tips, and sent the two brothers back inside to bind the original ropes to the pillars as before. The Great Sage murmured his spell, bit through the tip of his tongue, sprayed the blood on the willows, and cried, "Change!" One became the elder; one became himself; the other two became Sha Monk and Bajie. Each had the very face and figure of its model: question them and they spoke; call their names and they answered. Then the two of them stretched out their stride and caught up their master. All that night, hooves never stopping, they put the Five Hamlets Monastery far behind.
Only, by daybreak the elder was nodding in the saddle like a post. Pilgrim saw and called, "Master, this will never do. How is a religious so worn out? Old Sun could go a thousand nights without sleep and never feel drowsy. Dismount — do not let the people on the road see and laugh at you. Rest a while below the slope, in a place out of the wind where the breath gathers, and then we go on."
To leave master and disciples halted on the road: the Great Immortal rose at daybreak, ate his morning meal, came out into the hall, and ordered, "Bring the whip. Today it is Tripitaka Tang's turn for the beating." The young immortal swung the whip at the Tang monk. "Take your stripes." And the willow answered, "Let them fall." Thirty strokes came down with a smack. The whip swung around to Bajie. "Take your stripes." And that willow too answered, "Let them fall." When it came to Sha Monk, his willow answered and bade them whip. But when it came to Pilgrim's turn — Pilgrim, out on the road, shivered all at once. "Bad news!" "What is it?" asked Tripitaka. "I changed four willows into the four of us, master and disciples. I thought, twice whipped yesterday, they would spare us today — yet they are beating my doubles again, and so my true body shudders. Recall the spell!" And Pilgrim hurriedly murmured the charm and drew in his art.
See the Taoist boys, terror-struck, dropping the whip and reporting: "Master, the first we beat was the monk of the Great Tang — but all this bout we have been beating willow roots!" The Great Immortal heard, and laughed a cold haw-haw, praising without end: "Pilgrim Sun, a monkey king indeed! They say he wrought havoc in the Heavenly Palace, and nets on earth and snares in heaven could not hold him — there was truth in it, then. Well — go, if you must go; but to bind willows here and put them up in your names! He shall not be spared. After them!"
At the word "after them" the Great Immortal mounted his cloud, gazed west, and there were the monks, packs on shoulders, heels to the horse, trudging along. He dropped low out of the cloud and cried: "Pilgrim Sun, where would you run? Bring back my ginseng tree!" Bajie heard and said, "Done for — the adversary is back." "Master," said Pilgrim, "wrap the word mercy up for now. Let us play some ferocity, finish him off once and for all, and get free." The Tang monk heard, trembling all over, and made no answer. Sha Monk drew his precious staff, Bajie raised the nailed rake, the Great Sage swung the iron staff, and all together they closed on the Great Immortal in mid-air, hammering and hacking without order. It was a fierce fight, and there is a poem to prove it. The poem says:
Wukong did not know the Immortal Zhenyuan: the Lord Coeval with the World is subtler still.Three divine weapons raged in their violence; one stag-tail whisk floated serene.Blocking left, warding right, he followed their comings and goings; parrying behind, meeting before, he turned as he pleased.Night gone, morning come, and no slipping free of his body — lingering here, what day will they ever reach the Western Heaven?
The three brothers raised their divine weapons and attacked as one; the Great Immortal only fenced with his fly-whisk. Not half a watch had passed when he spread his robe-sleeve and again swept up the four monks, the horse, and the luggage, all in one fold. He wheeled his cloud back to the monastery, where the immortals met him. The immortal master sat in the hall and unloaded his sleeve one by one: the Tang monk bound to a low locust below the steps; Bajie and Sha Monk tied each to a tree at either side; Pilgrim trussed and thrown down. "Interrogation next, I suppose," said Pilgrim. In no long time the binding was finished, and he ordered ten bolts of long-warp cloth brought out. Pilgrim laughed. "Bajie, how kind the gentleman is — bringing cloth to make us sleeves for our gowns. Tell him to economize: just one wrap apiece will do." The young immortals carried out the home-loomed cloth. "Wrap Tripitaka Tang, Zhu Bajie, and Sha Monk in the cloth," said the Great Immortal, and the immortals together wrapped them. "Good, good, good," laughed Pilgrim. "Buried alive, with full funeral wrappings, and not yet dead." Soon the wrappings were done. Then he ordered lacquer brought out; the immortals fetched raw and boiled lacquer, gathered and sun-dried by themselves, and lacquered the three of them over the cloth, all bodies wrapped and lacquered, only the heads and faces left outside. "Sir," said Bajie, "the top does not matter so much, only leave a hole below, so we can do our office." The Great Immortal then ordered the great cauldron brought out. Pilgrim laughed. "Bajie, good fortune! A cauldron — they mean to boil rice for us." "So be it," said Bajie. "Let us have some rice: a ghost who dies on a full belly looks better too." The immortals indeed carried out a great cauldron and set it below the steps. The Great Immortal called for dry wood to be stacked and a fierce fire built, and ordered: "Pour clear oil in, a cauldronful, heat it to a boil, and drop Pilgrim Sun in the fryer for one crisp frying — vengeance for my ginseng tree!"
Hearing this, Pilgrim was inwardly delighted. "Just to old Sun's taste! I have not bathed this age, and my skin is dry and itchy: a scalding will do, and I am much obliged for the courtesy." In a moment the cauldron neared the boil. But the Great Sage kept his wits about him, fearing the immortal's art might be hard to fathom and his own hands tied in the oil; he looked quickly about and saw that east of the platform stood a sundial terrace, and west of it a stone lion. Pilgrim gave a spring, rolled to the west side, bit through his tongue-tip, sprayed the stone lion once, and cried, "Change!" It took his very likeness and lay trussed into a bundle just so. He himself sent out his true spirit, rose into the clouds, and looked down at the Taoists.
The young immortal reported: "Master, the oil is at a full boil." "Carry Pilgrim Sun down," said the Great Immortal. Four immortal boys could not lift him; eight came and could not; four more, and still they could not. "The monkey clings to the ground and will not shift," said the immortals. "Small he may be, but he is solid." So they had twenty young immortals hoist him up and slam him into the cauldron. With a great splash the oil burst up in scalding drops and blistered the little Taoists' faces with weals big as boiling-milk bubbles. Then the boy tending the fire bawled, "The cauldron leaks! The cauldron leaks!" And before the words were out, the oil had drained away to nothing: the cauldron bottom was smashed — for it was a stone lion lying inside.
The Great Immortal flew into a rage. "This brazen ape, insolent past all telling — playing his trick under our very eyes! Go, if you will go; but why smash my stove as well? This brazen ape cannot be caught, try as one may; even caught, it is like kneading sand or handling quicksilver, grasping at shadows, chasing the wind. Enough, enough, enough — let him go. For now: take Tripitaka Tang down, set up a fresh cauldron, and fry him instead — some vengeance for my ginseng tree." The young immortals set to work in earnest, unwinding the cloth and the lacquer.
From mid-air Pilgrim heard it all distinctly, and thought: "My master will never survive it. In the oil cauldron, one roll and he dies, two rolls and he scorches; by three or five rolls he is a pulped monk. I must go save him." Brave Great Sage! He pressed down the cloud and came forward with hands folded in salute. "Do not tear up the cloth and lacquer and fry my master. Wait — I am here to go into the oil cauldron." The Great Immortal cursed in astonishment: "You mangy ape! How dare you work your tricks and smash my stove?" Pilgrim laughed. "Meeting me, your stove was bound to fall to ruin — what is that to me? Just now I meant to accept your kind favor of oil-broth and oil-drippings, only nature pressed hard: had I opened the floodgates in the cauldron, it would have fouled your fine cooking oil and spoiled the dressing of your dishes. Now that everything is well and cleanly done, I can go into the pot. Do not fry my master — fry me again." The Great Immortal heard this, laughed his cold haw-haw, walked out of the hall, and seized him in one grip.
But what words would pass between them, and how they would truly get free — listen to the next chapter to find out.
Chapter 26
Traditional Chinese
第二十六回 孫悟空三島求方 觀世音甘泉活樹
詩曰：
處世須存心上刃，修身切記寸邊而。常言刃字為生意，但要三思戒怒欺。上士無爭傳亙古，聖人懷德繼當時。剛強更有剛強輩，究竟終成空與非。
卻說那鎮元大仙用手攙著行者道：「我也知道你的本事，我也聞得你的英名，只是你今番越理欺心，縱有騰那，脫不得我手。我就和你講到西天，見了你那佛祖，也少不得還我人參果樹。你莫弄神通。」行者笑道：「你這先生，好小家子樣。若要樹活，有甚疑難？早說這話，可不省了一場爭競？」大仙道：「不爭競，我肯善自饒你！」行者道：「你解了我師父，我還你一棵活樹如何？」大仙道：「你若有此神通，醫得樹活，我與你八拜為交，結為兄弟。」行者道：「不打緊，放了他們，老孫管教還你活樹。」
大仙諒他走不脫，即命解放了三藏、八戒、沙僧。沙僧道：「師父啊，不知師兄搗得是甚麼鬼哩。」八戒道：「甚麼鬼，這叫做『當面人情鬼』。樹死了，又可醫得活？他弄個光皮散兒好看，者著求醫治樹，單單了脫身走路，還顧得你和我哩。」三藏道：「他決不敢撒了我們。我們問他那裡求醫去。」遂叫道：「悟空，你怎麼哄了仙長，解放我等？」行者道：「老孫是真言實語，怎麼哄他？」三藏道：「你往何處去求方？」行者道：「古人云：『方從海上來。』我今要上東洋大海，遍遊三島十洲，訪問仙翁聖老，求一個起死回生之法，管教醫得他樹活。」三藏道：「此去幾時可回？」行者道：「只消三日。」三藏道：「既如此，就依你說，與你三日之限。三日裡來便罷；若三日之外不來，我就念那話兒經了。」行者道：「遵命，遵命。」
你看他急整虎皮裙，出門來對大仙道：「先生放心，我就去就來。你卻要好生伏侍我師父，逐日家三茶六飯，不可欠缺；若少了些兒，老孫回來和你算帳，先搗塌你的鍋底。衣服禳了，與他漿洗漿洗。臉兒黃了些兒，我不要；若瘦了些兒，不出門。」那大仙道：「你去，你去，定不教他忍餓。」
好猴王，急縱觔斗雲，別了五莊觀，徑上東洋大海。在半空中，快如掣電，疾如流星，早到蓬萊仙境。按雲頭，往下仔細觀看，真個好去處。有詩為證。詩曰：
大地仙鄉列聖曹，蓬萊分合鎮波濤。瑤臺影蘸天心冷，巨闕光浮海面高。五色煙霞含玉籟，九霄星月射金鰲。西池王母常來此，奉祝三仙幾次桃。
那行者看不盡仙景，徑入蓬萊。正然走處，見白雲洞外，松陰之下，有三個老兒圍碁，觀局者是壽星，對局者是福星、祿星。行者上前叫道：「老弟們，作揖了。」那三星見了，拂退碁枰，回禮道：「大聖何來？」行者道：「特來尋你們耍子。」壽星道：「我聞大聖棄道從釋，脫性命保護唐僧往西天取經，逐日奔波山路，那些兒得閑，卻來耍子？」行者道：「實不瞞列位說，老孫因往西方，行在半路，有些兒阻滯，特來小事欲干，不知肯否？」福星道：「是甚地方？因何阻滯？乞為明示，吾好裁處。」行者道：「因路過萬壽山五莊觀有阻。」三老驚訝道：「五莊觀是鎮元大仙的仙宮，你莫不是把他人參果偷吃了？」行者笑道：「偷吃了能值甚麼？」三老道：「你這猴子，不知好歹。那果子聞一聞，活三百六十歲。吃一個，活四萬七千年。叫做萬壽草還丹。我們的道，不及他多矣。他得之甚易，就可與天齊壽；我們還要養精、煉氣、存神，調和龍虎、捉坎填離，不知費多少工夫。你怎麼說他的能值甚緊？天下只有此種靈根。」行者道：「靈根，靈根，我已弄了他個斷根哩。」三老驚道：「怎的斷根？」
行者道：「我們前日在他觀裡，那大仙不在家，只有兩個小童接待了我師父，卻將兩個人參果奉與我師。我師不認得，只說是三朝未滿的孩童，再三不吃。那童子就拿去吃了，不曾讓得我們。是老孫就去偷了他三個，我兄弟三人吃了。那童子不知高低，賊前賊後的罵個不住。是老孫惱了，把他樹打了一棍，推倒在地，樹上果子全無，枒開葉落，根出枝傷，已枯死了。不想那童子關住我們，又被老孫扭開鎖走了。次日清辰，那先生回家趕來，問答間，語言不和，遂與他賭鬥，被他閃一閃，把袍袖展開，一袖子都籠去了。繩纏索綁，拷問鞭敲，就打了一日。是夜又逃了，他又趕上，依舊籠去。他身無寸鐵，只是把個麈尾遮架，我兄弟這等三般兵器，莫想打得著。他這一番仍舊擺佈，將布裹漆了我師父與兩師弟，卻將我下油鍋。我又做了個脫身本事走了，把他鍋都打破。他見拿我不住，儘有幾分醋我。是我又與他好講，教他放了我師父、師弟，我與他醫樹管活，兩家才得安寧。我想著『方從海上來』，故此特遊仙境，訪三位老弟。有甚醫樹的方兒，傳我一個，急救唐僧脫苦。」
三星聞言，心中也悶道：「你這猴兒，全不識人。那鎮元子乃地仙之祖；我等乃神仙之宗；你雖得了天仙，還是太乙散數，未入真流，你怎麼脫得他手？若是大聖打殺了走獸飛禽、蜾蟲鱗長，只用我黍米之丹，可以救活。那人參果乃仙木之根，如何醫治？沒方，沒方。」那行者見說無方，卻就眉峰雙鎖，額蹙千痕。福星道：「大聖，此處無方，他處或有，怎麼就生煩惱？」行者道：「無方別訪，果然容易，就是遊遍海角天涯，轉透三十六天，亦是小可。只是我那唐長老法嚴量窄，止與了我三日期限；三日以外不到，他就要念那緊箍兒咒哩。」三星笑道：「好，好，好，若不是這個法兒拘束你，你又鑽天了。」壽星道：「大聖放心，不須煩惱。那大仙雖稱上輩，卻也與我等有識。一則久別，不曾拜望；二來是大聖的人情：如今我三人同去望他一望，就與你道達此情，教那唐和尚莫念緊箍兒咒，休說三日五日，只等你求得方來，我們才別。」行者道：「感激，感激。就請三位老弟行行，我去也。」大聖辭別三星不題。
卻說這三星駕起祥光，即往五莊觀而來。那觀中合眾人等，忽聽得長天鶴唳，原來是三老光臨。但見那：
盈空藹藹祥光簇，霄漢紛紛香馥郁。彩霧千條護羽衣，輕雲一朵擎仙足。青鸞飛，丹鳳䎘，袖引香風滿地撲。拄杖懸龍喜笑生，皓髯垂玉胸前拂。童顏歡悅更無憂，壯體雄威多有福。執星籌，添海屋，腰掛葫蘆並寶籙。萬紀千旬福壽長，十洲三島隨緣宿。常來世上送千祥，每向人間增百福。概乾坤，榮福祿，福壽無疆今喜得。三老乘祥謁大仙，福堂和氣皆無極。
那仙童看見，即忙報道：「師父，海上三星來了。」鎮元子正與唐僧師弟閑敘，聞報，即降階奉迎。那八戒見了壽星，近前扯住，笑道：「你這肉頭老兒，許久不見，還是這般脫灑，帽兒也不帶個來。」遂把自家一個僧帽，撲的套在他頭上，撲著手呵呵大笑道：「好，好，好，真是『加冠進祿』也。」那壽星將帽子摜了，罵道：「你這個夯貨，老大不知高低。」八戒道：「我不是夯貨，你等真是奴才。」福星道：「你倒是個夯貨，反敢罵人是奴才？」八戒又笑道：「既不是人家奴才，好道叫做『添壽』、『添福』、『添祿』？」那三藏喝退了八戒，急整衣拜了三星。
那三星以晚輩之禮見了大仙，方才敘坐。坐定，祿星道：「我們一向久闊尊顏。有失恭敬，今因孫大聖攪擾仙山，特來相見。」大仙道：「孫行者到蓬萊去的？」壽星道：「是，因為傷了大仙的丹樹，他來我處求方醫治。我輩無方，他又到別處求訪，但恐違了聖僧三日之限，要念緊箍兒咒。我輩一來奉拜，二來討個寬限。」三藏聞言，連聲應道：「不敢念，不敢念。」
正說處，八戒又跑進來，扯住福星，要討果子吃。他去袖裡亂摸，腰裡亂挖，不住的揭他衣服搜檢。三藏笑道：「那八戒是甚麼規矩！」八戒道：「不是沒規矩，此叫做『番番是福』。」三藏又叱令出去。那獃子跨出門，瞅著福星，眼不轉睛的發狠。福星道：「夯貨，我那裡惱了你來，你這等恨我？」八戒道：「不是恨你，這叫『回頭望福』。」那獃子出得門來，只見一個小童拿了四把茶匙，方去尋鍾取果看茶，被他一把奪過，跑上殿，拿著小磬兒，用手亂敲亂打，兩頭頑耍。大仙道：「這個和尚越發不尊重了。」八戒笑道：「不是不尊重，這叫做『四時吉慶』。」
且不說八戒打諢亂纏。卻表行者縱祥雲離了蓬萊，又早到方丈仙山，這山真好去處。有詩為證。詩曰：
方丈巍峨別是天，太元宮府會神仙。紫臺光照三清路，花木香浮五色煙。金鳳自多槃蕊闕，玉膏誰逼灌芝田。碧桃紫李新成熟，又換仙人信萬年。
那行者按落雲頭，無心玩景。正走處，只聞得香風馥馥，玄鶴聲鳴，那壁廂有個神仙。但見：
盈空萬道霞光現，彩霧飄颻光不斷。丹鳳啣花也更鮮，青鸞飛舞聲嬌艷。福如東海壽如山，貌似小童身體健。壺隱洞天不老丹，腰懸與日長生篆。人間數次降禎祥，世上幾番消厄願。武帝曾宣加壽齡，瑤池每赴蟠桃宴。教化眾僧脫俗緣，指開大道明如電。也曾跨海祝千秋，常去靈山參佛面。聖號東華大帝君，煙霞第一神仙眷。
孫行者靦面相迎，叫聲：「帝君，起手了。」那帝君慌忙回禮道：「大聖，失迎。請荒居奉茶。」遂與行者攙手而入。果然是貝闕仙宮，看不盡瑤池瓊閣。方坐待茶，只見翠屏後轉出一個童兒。他怎生打扮：
身穿道服飄霞爍，腰束絲絛光錯落。頭戴綸巾佈斗星，足登芒履遊仙岳。煉元真，脫本殼，功行成時遂意樂。識破原流精氣神，主人認得無虛錯。逃名今喜壽無疆，甲子週天管不著。轉回廊，登寶閣，天上蟠桃三度摸。縹緲香雲出翠屏，小仙乃是東方朔。
行者見了，笑道：「這個小賊在這裡哩。帝君處沒有桃子你偷吃！」東方朔朝上進禮，答道：「老賊，你來這裡怎的？我師父沒有仙丹你偷吃。」
帝君叫道：「曼倩休亂言，看茶來也。」曼倩原是東方朔的道名，他急入裡取茶二杯。飲訖，行者道：「老孫此來，有一事奉干，未知允否？」帝君道：「何事？自當領教。」行者道：「近因保唐僧西行，路過萬壽山五莊觀，因他那小童無狀，是我一時發怒，把他人參果樹推倒，一時阻滯，唐僧不得脫身，特來尊處求賜一方醫治，萬望慨然。」帝君道：「你這猴子，不管一二，到處裡闖禍。那五莊觀鎮元子，聖號與世同君，乃地仙之祖，你怎麼就衝撞了他？他那人參果樹乃草還丹，你偷吃了，尚說有罪；卻又連樹推倒，他肯干休？」行者道：「正是呢。我們走脫了，被他趕上，把我們就當汗巾兒一般，一袖子都籠去了，所以閣氣。沒奈何，許他求方醫治，故此拜求。」帝君道：「我有一粒九轉太乙還丹，但能治世間生靈，卻不能醫樹。樹乃土木之靈，天滋地潤。若是凡間的果木，醫治還可；這萬壽山乃先天福地，五莊觀乃賀洲洞天，人參果又是天開地闢之靈根，如何可治，無方，無方。」
行者道：「既然無方，老孫告別。」帝君仍欲留奉玉液一杯，行者道：「急救事緊，不敢久滯。」遂駕雲復至瀛洲海島，也好去處。有詩為證。詩曰：
珠樹玲瓏照紫煙，瀛洲宮闕接諸天。青山綠水琪花艷，玉液錕鋘鐵石堅。五色碧雞啼海日，千年丹鳳吸朱煙。世人罔究壺中景，象外春光億萬年。
那大聖至瀛洲，只見那丹崖珠樹之下，有幾個皓髮皤髯之輩，童顏鶴鬢之仙，在那裡著棋飲酒，談笑謳歌。真個是：
祥雲光滿，瑞靄香浮。彩鸞鳴洞口，玄鶴舞山頭。碧藕水桃為按酒，交梨火棗壽千秋。一個個丹詔無聞，仙符有籍。逍遙隨浪蕩，散淡任清幽。周天甲子難拘管，大地乾坤只自由。獻果玄猿，對對參隨多美愛；啣花白鹿，雙雙拱伏甚綢繆。
那些老兒正然灑樂。這行者厲聲高叫道：「帶我耍耍兒便怎的？」眾仙見了，急忙趨步相迎。有詩為證。詩曰：
人參果樹靈根折，大聖訪仙求妙訣。繚繞丹霞出寶林，瀛洲九老來相接。
行者認得是九老，笑道：「老兄弟們自在哩。」九老道：「大聖當年若存正，不鬧天宮，比我們還自在哩。如今好了，聞你歸真向西拜佛，如何得暇至此？」行者將那醫樹求方之事，具陳了一遍。九老也大驚道：「你也忒惹禍，惹禍！我等實是無方。」
行者道：「既是無方，我且奉別。」九老又留他飲瓊漿，食碧藕。行者定不肯坐，止立飲了一杯漿，吃了一塊藕，急急離了瀛洲，徑轉東洋大海。早望見落伽山不遠，遂落下雲頭，直到普陀巖上，見觀音菩薩在紫竹林中與諸天大神、木吒、龍女講經說法。有詩為證。詩曰：
海主城高瑞氣濃，更觀奇異事無窮。須知隱約千般外，盡出希微一品中。四聖授時成正果，六凡聽後脫樊籠。少林別有真滋味，花果馨香滿樹紅。
那菩薩早已看見行者來到，即命守山大神去迎。那大神出林來，叫聲：「孫悟空，那裡去？」行者擡頭喝道：「你這個熊羆，悟空可是你叫的？當初不是老孫饒了你，你已是做了黑風山的屍鬼矣。今日跟了菩薩，受了善果，居此仙山，常聽法教，你叫不得我一聲『老爺』？」那黑熊真個得了正果，在菩薩處鎮守普陀，稱為大神，是也虧了行者。他只得陪笑道：「大聖，古人云：『君子不念舊惡。』只管題他怎的？菩薩著我來迎你哩。」這行者就端肅尊誠，與大神到了紫竹林裡，參拜菩薩。
菩薩道：「悟空，唐僧行到何處也？」行者道：「行到西牛賀洲萬壽山了。」菩薩道：「那萬壽山有座五莊觀，鎮元大仙你曾會他麼？」行者頓首道：「因是在五莊觀，弟子不識鎮元大仙，毀傷了他的人參果樹，衝撞了他，他就困滯了我師父，不得前進。」那菩薩情知，怪道：「你這潑猴不知好歹，他那人參果樹乃天開地闢的靈根。鎮元子乃地仙之祖，我也讓他三分，你怎麼就打傷他樹？」行者再拜道：「弟子實是不知。那一日他不在家，只有兩個仙童候待我等。是豬悟能曉得他有果子，要一個嘗新，弟子委偷了他三個，兄弟們分吃了。那童子知覺，罵我等無已，是弟子發怒，遂將他樹推倒。他次日回來趕上，將我等一袖子籠去，繩綁鞭抽，拷打了一日。我等當夜走脫，又被他趕上，依然籠了。三番兩次，其實難逃。已允了與他醫樹，卻才自海上求方，遍遊三島，眾神仙都沒有本事。弟子因此志心朝禮，特拜告菩薩，伏望慈憫，俯賜一方，以救唐僧早早西去。」菩薩道：「你怎麼不早來見我，卻往島上去尋找？」
行者聞得此言，心中暗喜道：「造化了，造化了，菩薩一定有方也。」他又上前懇求。菩薩道：「我這淨瓶底的甘露水，善治得仙樹靈苗。」行者道：「可曾經驗過麼？」菩薩道：「經驗過的。」行者問：「有何經驗？」菩薩道：「當年太上老君曾與我賭勝：他把我的楊柳枝拔了去，放在煉丹爐裡，炙得焦乾，送來還我。是我拿了插在瓶中，一晝夜，復得青枝綠葉，與舊相同。」行者笑道：「真造化了，真造化了。烘焦了的尚能醫活，況此推倒的，有何難哉？」菩薩吩咐大眾：「看守林中，我去去來。」遂手托淨瓶，白鸚哥前邊巧囀，孫大聖隨後相從。有詩為證。詩曰：
玉毫金象世難論，正是慈悲救苦尊。過去劫逢無垢佛，至今成得有為身。幾生慾海澄清浪，一片心田絕點塵。甘露久經真妙法，管教寶樹永長春。
卻說那觀裡大仙與三老正然清話，忽見孫大聖按落雲頭，叫道：「菩薩來了，快接，快接。」慌得那三星與鎮元子共三藏師徒，一齊迎出寶殿。菩薩才住了祥雲，先與鎮元子陪了話，後與三星作禮，禮畢上坐。那階前，行者引唐僧、八戒、沙僧都拜了。那觀中諸仙也來拜見。行者道：「大仙不必遲疑，趁早兒陳設香案，請菩薩替你治那甚麼果樹去。」大仙躬身謝菩薩道：「小可的勾當，怎麼敢勞菩薩下降？」菩薩道：「唐僧乃我之弟子，孫悟空衝撞了先生，理當賠償寶樹。」三老道：「既如此，不須謙講了，請菩薩都到園中去看看。」
那大仙即命設具香案，打掃後園，請菩薩先行，三老隨後。三藏師徒與本觀眾仙都到園內觀看時，那棵樹倒在地下，土開根現，葉落枝枯。菩薩叫：「悟空，伸手來。」那行者將左手伸開。菩薩將楊柳枝蘸出瓶中甘露，把行者手心裡畫了一道起死回生的符字，教他放在樹根之下，但看水出為度。那行者捏著拳頭，往那樹根底下揣著，須臾，有清泉一汪。菩薩道：「那個水不許犯五行之器，須用玉瓢舀出，扶起樹來，從頭澆下，自然根皮相合，葉長芽生，枝青果出。」行者道：「小道士們，快取玉瓢來。」鎮元子道：「貧道荒山沒有玉瓢，只有玉茶盞、玉酒杯，可用得麼？」菩薩道：「但是玉器，可舀得水的便罷，取將來看。」大仙即命小童子取出有二三十個茶盞、四五十個酒盞，卻將那根下清泉舀出。行者、八戒、沙僧扛起樹來，扶得周正，擁上土，將玉器內甘泉，一甌甌捧與菩薩。菩薩將楊柳枝細細灑上，口中又念著經咒。不多時，灑淨那舀出之水，見那樹果然依舊青綠葉陰森，上有二十三個人參果。清風、明月二童子道：「前日不見了果子時，顛倒只數得二十二個；今日回生，怎麼又多了一個？」行者道：「『日久見人心。』前日老孫只偷了三個，那一個落下地來，土地說這寶遇土而入，八戒只嚷我打了偏手，故走了風信，只纏到如今，才見明白。」菩薩道：「我方才不用五行之器者，知道此物與五行相畏故耳。」
那大仙十分歡喜，急令取金擊子來，把果子敲下十個，請菩薩與三老復回寶殿，一則謝勞，二來做個人參果會。眾小仙遂調開桌椅，鋪設丹盤，請菩薩坐了上面正席，三老左席，唐僧右席，鎮元子前席相陪，各食了一個。有詩為證。詩曰：
萬壽山中古洞天，人參一熟九千年。靈根現出芽枝損，甘露滋生果葉全。三老喜逢皆舊契，四僧幸遇是前緣。自今會服人參果，盡是長生不老仙。
此時菩薩與三老各吃了一個，唐僧始知是仙家寶貝，也吃了一個，悟空三人亦各吃一個，鎮元子陪了一個，本觀仙眾分吃了一個。行者才謝了菩薩回上普陀巖，送三星徑轉蓬萊島。鎮元子卻又安排蔬酒，與行者結為兄弟。這才是不打不成相識，兩家合了一家。師徒四眾，喜喜歡歡，天晚歇了。那長老才是：
有緣吃得草還丹，長壽苦捱妖怪難。
畢竟到明日如何作別，且聽下回分解。
English
Sun Wukong Seeks a Remedy on the Three Isles; Guanyin's Sweet Dew Brings the Tree to Life
The poem says:
To live in the world, keep the blade above the heart; to cultivate yourself, remember the inch beside the ear.The old saw sets the blade at the heart of business: think three times, and check anger and deceit.The higher man does not contend, and so passes down the ages; the sage, harboring virtue, follows his season.For every strong one there is a stronger still: in the end it all comes to emptiness and wrong.
Now the Great Immortal Zhenyuan took Pilgrim's arm in his hand and said: "I know your abilities, and I have heard your famous name. But this time you overstepped reason and cheated your own heart; twist and turn as you may, you will not slip my hand. I will argue the matter with you clear to the Western Heaven: stand before that Buddha of yours, and still you must give me back my ginseng tree. Do not try your divine powers on me." Pilgrim laughed. "My dear sir, how small your ideas! If it is a living tree you want, what difficulty is there? Say so early, and spare yourself a quarrel." "Quarrel or no, shall I forgive you out of kindness!" said the Great Immortal. "Free my master, and I will give you back a living tree — how is that?" "If you have such power, and can heal the tree to life, I will bow eight times with you as sworn kin, and be your brother." "No trouble at all. Free them, and old Sun guarantees you your living tree."
The Great Immortal, reckoning he could not escape, ordered Tripitaka, Bajie, and Sha Monk set free. "Master, who knows what devilry our brother is up to now," said Sha Monk. "What devilry! This is called the face-to-face favors ghost," said Bajie. "A dead tree, healed back to life? He wants a fair front to show the world: let him go begging a cure, and he slips away clean. You and I will be the last thing he thinks of." "He will never dare abandon us," said Tripitaka. "Let us ask where he means to seek the cure." Then he called: "Wukong, how did you hoodwink the immortal into setting us free?" "Old Sun spoke true words and plain; how did I hoodwink him?" said Pilgrim. "Where will you go seeking the remedy?" asked Tripitaka. "The ancients said: remedies come from over the sea. I am going out over the Eastern Ocean, to tour the three isles and ten continents, call on the immortals old and sages hoary, and beg some art of raising the dead to life. I guarantee I will heal his tree alive." "How long till you return?" "Three days and no more," said Pilgrim. "Then so be it," said Tripitaka. "Three days is your limit. Back within three days, well and good; past three days without return, I chant that sutra of ours." "Obeyed, obeyed," said Pilgrim.
See him tuck up his tiger-skin kilt in haste and step out the door to the Great Immortal. "Set your mind at rest, sir: I go and I am back. But you must wait on my master well — three teas and six meals a day, never a thing wanting. If one thing is lacking, old Sun comes back to square accounts with you, and I will knock the bottom out of your stove first. His clothes wrinkled? Starch and wash them. His face gone yellow? I will not have it. Lost an ounce of flesh? I do not go out the door." "Go, go," said the Great Immortal. "He shall not endure one hunger pang."
Brave Monkey King! He sprang to the somersault cloud, took leave of the Five Hamlets Monastery, and made straight over the Eastern Ocean. Mid-air, swift as the lightning stroke, fleet as a shooting star, he was soon over the fairy region of Penglai. He pressed down the cloud and gazed carefully below: truly a marvelous place. There is a poem to prove it. The poem says:
An immortal land upon the world, ranked among the saints: Penglai stands appointed to command the waves.The jade terraces dip their shadows in the cold heart of heaven; the great towers' light floats high above the sea.Five-colored mists hold the music of jade; through the ninth heaven the stars and moon strike golden Ao.The Queen Mother of the West comes often here, bearing birthday peaches to the three immortals.
Pilgrim could not take in all the immortal scenery, and went straight into Penglai. As he walked he saw, outside the White Cloud Grotto under the shade of pines, three old men over a game of go: watching the board was the Star of Longevity; playing were the Star of Fortune and the Star of Emolument. Pilgrim came up calling, "Younger brothers, my respects." The three stars set aside the board and returned his greeting. "What brings the Great Sage?" "I have come expressly to find you and share some sport." "We heard the Great Sage left the Tao for the Buddha," said the Star of Longevity, "risking his life to guard the Tang monk west for the scriptures, pounding mountain roads day after day. Where would leisure come from, that you come for sport?" "I will not hide it from you, gentlemen: heading west, old Sun is held up halfway, and has come on a small matter of business — will you hear it?" "What place? What holdup? Tell us plainly, that we may judge what to do," said the Star of Fortune. "I am held up passing Longevity Mountain and the Five Hamlets Monastery." The three elders were startled. "The Five Hamlets Monastery is the immortal palace of the Great Immortal Zhenyuan. You did not steal and eat his ginseng fruit?" Pilgrim laughed. "What is it worth, a stolen fruit eaten?" "You monkey, you know not good from bad," said the three elders. "One breath of that fruit, and a man lives three hundred and sixty years; eat one, and he lives forty-seven thousand. It is called the Long-Life Grass of the Returned Elixir. Our own Way falls far short of his. He wins it with such ease, and may live as long as heaven itself; we must still nurture essence, refine breath, preserve spirit, tune dragon and tiger, seize Kan to fill Li — who knows how many pains it costs us. And you ask what such a fruit is worth? Under heaven there is only this one such numinous root." "Numinous root, numinous root — I have made an end of the root for him," said Pilgrim. The three elders cried in alarm, "How, an end of the root?"
"We were in his monastery the other day, the Great Immortal away from home, and two little boys received my master — and presented two ginseng fruits to my teacher. My master did not know them, took them for children not three days old, and refused again and again to eat. The boys took them away and ate them, without offering us a one. So old Sun went and stole three; we three brothers ate them. The boys, knowing no measure, cursed us up and down without stopping. Old Sun lost his temper, gave their tree one crack of the staff, and pushed it over: not a fruit left on the tree, boughs split, leaves fallen, roots out, branches hurt — dead and withered. Then the boys locked us in, and old Sun twisted the locks and walked out. Early next morning the gentleman came home in pursuit; in the talk our words did not agree, so we fell to fighting, and with one swish he spread his sleeve and swept the whole company into it. Ropes and cords, interrogation and whip: they beat us a whole day. That night we ran again; he caught us up and swept us in once more. He carried no weapon, only warded with his horsetail whisk, and these three divine weapons of ours brothers could not land a blow. Then he arranged us again: wrapped and lacquered my master and two brothers, and ordered me into the oil cauldron. I worked my escape art and slipped off, and broke his cauldron in the bargain. Seeing he could not hold me, he was rather in awe of me. So I made it up with him: let him free my master and brothers, and I would see the tree healed alive — and on those terms both sides found peace. And I thought: remedies come from over the sea. So I have toured the immortal regions and come to you three younger brothers: give me some remedy for a tree, and hurry my Tang monk out of his suffering."
Hearing this the three stars were troubled in their minds. "You monkey, you know no one at all. That Zhenyuanzi is the ancestor of the immortals of earth; we are the founders of the immortals of heaven. You, though a heaven immortal, are still of the unassigned Grand-One line, not entered the true stream — how would you slip his hand? Had the Great Sage killed beasts or birds, bugs or scaled things, my millet-grain elixir could bring them back. But the ginseng fruit is the root of an immortal tree: how is that to be healed? No remedy, no remedy." At the word no remedy Pilgrim's brows knotted into twin peaks, his forehead wrinkled in a thousand creases. "Great Sage," said the Star of Fortune, "no remedy here; maybe one elsewhere. Why fall into gloom already?" "Seeking elsewhere is easy enough, I grant: to tour the corners of the sea and sky, to turn through the thirty-six heavens, is a small thing. The trouble is my Elder Tang: strict law and a narrow gauge. He gave me three days, no more; past three days, and he chants the Tight-Fillet Spell." The three stars laughed. "Good, good, good! Without that art to hold you, you would be boring through the sky again." "Set your mind at rest, Great Sage; no need for gloom," said the Star of Longevity. "The Great Immortal is of the elder generation, but he and we are acquainted. First, we have long been apart and paid no visit; second, it is the Great Sage's friendship at stake. The three of us will go call on him now, convey your wish, and have the Tang monk promise not to chant the Tight-Fillet Spell — never mind three days or five; only when you find your remedy will we take our leave." "Deeply grateful, deeply grateful. Do go ahead, my three elder brothers; I am off." The Great Sage took leave of the three stars — but of this, no more.
Now the three stars rose on their auspicious light and came to the Five Hamlets Monastery. The whole household heard, high in the sky, the cry of cranes: it was the three elders gracing them with a visit. And what they saw was this:
Auspicious light, softly glowing, crowds the empty sky; through the heavens drifts fragrance, deep and sweet.A thousand strands of colored mist guard their feathered robes; a wisp of light cloud bears up their immortal feet.The azure luan flies, the vermilion phoenix wheels; their sleeves draw scented winds that sweep the ground below.Dragon-hung staves, smiles breaking forth; white beards of jade drifting across their breasts.Boyish faces glad, past all care; sturdy frames, heroic bearing, blessed beyond their fellows.In their hands the star-tallies, adding years to the sea-reckoning house; at their waists gourds and precious tally-scrolls.Ten thousand cycles, a thousand decades, fortune and long life without end; on the ten continents and three isles they lodge as fancy takes them.Ever they come into the world bearing a thousand auspices; ever they add a hundred blessings to the world of men.Through heaven and earth, in glory, fortune, and emolument: blessing and longevity without bounds, and this day joyfully attained.The three elders ride the auspicious light to greet the Great Immortal: the hall of blessing brims with harmony past all measure.
The immortal boys saw and hurried in to report: "Master, the three stars from over the sea have come." Zhenyuanzi was passing the time in easy talk with the Tang monk and his disciples; hearing the report he came down the steps to welcome them. Bajie, seeing the Star of Longevity, came up and seized him, laughing. "You fleshy-headed old fellow! All this time, and still so carefree — you could not bring a hat along?" He plucked his own monk's cap and popped it down on the star's head, clapping his hands and hawing with laughter: "Good, good, good — 'cap added, emolument advanced,' truly!" The Star of Longevity flung off the cap and cursed: "You lumbering lout, you know no bounds at all." "I am no lout," said Bajie. "You are the slaves." "You are the lout," said the Star of Fortune, "and dare call us slaves?" Bajie laughed again. "If you are no man's slaves, why are you called Add-Longevity, Add-Fortune, Add-Emolument?" Tripitaka shouted Bajie off and hurried to straighten his robes and bow to the three stars.
The three stars greeted the Great Immortal with the courtesy of juniors, and then they took their seats. Seated, the Star of Emolument said: "Long, long since we have seen your honored face — our courtesy has failed. Now, because the Great Sage Sun has stirred up your immortal mountain, we have come expressly to see you." "Pilgrim Sun has gone to Penglai?" asked the Great Immortal. "He has," said the Star of Longevity. "Having harmed your elixir tree, he came to us seeking a cure. We have no remedy, and he is gone to seek one elsewhere. We fear only that he may pass the holy monk's three-day limit, and the Tight-Fillet Spell be chanted. So we have come, first to pay our respects, second to beg an extension." Hearing this Tripitaka answered again and again: "I will not chant it, I will not chant it."
While they talked Bajie came running in, seized the Star of Fortune, and demanded fruit to eat: groping in his sleeve, digging at his sash, forever turning up his robes to search them. Tripitaka laughed: "What manners are Bajie's!" "Not bad manners at all," said Bajie. "This is called Every Turn a Fortune." Tripitaka ordered him out again. The Idiot stepped out the door but glared back at the Star of Fortune, eyes fixed, glowering with all his might. "Lout," said the Star of Fortune, "where did I ever offend you, that you hate me so?" "I do not hate you," said Bajie. "This is called Turning Back to Gaze at Fortune." Once outside the door the Idiot found a small page carrying four tea spoons, on his way to fetch cups and fruit for the tea; Bajie snatched them from him, ran up into the hall, and with the little chime-stone in hand rapped and rattled away, playing the fool from end to end. "This monk grows less respectful by the minute," said the Great Immortal. "Not disrespect at all," laughed Bajie. "This is called Good Luck Through the Four Seasons."
To leave Bajie playing the fool and tangling everything: Pilgrim rose on his auspicious cloud, left Penglai, and was soon over the immortal mountain Fangzhang — truly a wonderful place. There is a poem to prove it. The poem says:
Fangzhang towers apart, a heaven of its own: in the Palace of Great Origin the immortals meet.Purple terraces light the road of the Three Pure Ones; flowers and trees breathe perfume through five-colored mists.Golden phoenixes of themselves throng the pistil towers; who could hasten the jade unguent that waters the zhi fields?Blue peaches and purple plums, new ripe: and so the immortals change the year for ten thousand more.
Pilgrim pressed down the cloud, in no mood for scenery. As he went he caught a deep wind of fragrance and heard dark cranes calling: an immortal was thataway. And what he saw was this:
Ten thousand rays of rose-light fill the empty sky; colored mists flutter, the light unbroken.The vermilion phoenix bears flowers, brighter still; the azure luan flies dancing, its cries tender and bright.Fortune like the Eastern Sea, longevity like the mountains; a boy's face, a sturdy frame.In his gourd hides the elixir of a grotto heaven, the Never-Aging Pill; at his waist hangs the seal-script of long life, coeval with the sun.Often he has dropped auspices on the world of men; again and again he has dissolved the prayers against calamity.Emperor Wu once summoned him to lengthen his years; to the Jade Pool he goes each time for the Peach Banquet.He teaches the monks to shed their worldly ties; his finger opens the great road, bright as lightning.He has crossed the seas to wish the ages of the long-lived; to Vulture Peak he goes often to see the Buddha's face.His holy title: the Great Thearch-King of the Eastern Flower; the first among the immortals, companion of mists and rose-light.
Sun Wukong met him face to face and called, "Thearch-King, my respects." The Thearch-King hurried to return the courtesy. "Great Sage, forgive my poor welcome. Come into my humble dwelling for tea." Hand in hand they went in: truly shell towers and an immortal palace, jade pools and jasper pavilions beyond sight. They had just sat down to wait for tea when from behind the kingfisher screen came a boy. How was he dressed?
A Taoist robe on his body, flashing like drifting rose-light; a silk sash at his waist, its glimmer falling in patches.On his head a kerchief worked with the Dipper stars; straw sandals on his feet to roam the immortal crags.Refining the origin's truth, shedding his first shell: when deeds and works are done, delight follows his wish.He has seen through the primal stream of essence, breath, and spirit; the master within knows him without mistake.Fleeing fame, he joyfully lives years without bound; the sexagenary wheel of heaven cannot govern him.Round the winding corridor, up the jeweled tower: three times his hand has touched the peaches of heaven.Out of the kingfisher screen, through drifting incense cloud — your humble immortal is Dongfang Shuo.
Pilgrim saw him and laughed. "So this little thief is here! So there were no peaches at the Thearch-King's for you to steal!" Dongfang Shuo made his bow and answered: "You old thief, what business brings you here? So my master had no elixir for you to steal!"
The Thearch-King called: "Manqian, no more of your chatter. Bring tea." Manqian was Dongfang Shuo's Taoist name; he hurried within and brought two cups of tea. When they had drunk, Pilgrim said: "Old Sun has come on a matter of business, and does not know if you will grant it." "What matter? I am at your instruction," said the Thearch-King. "Lately, guarding the Tang monk westward, we passed Longevity Mountain and the Five Hamlets Monastery. His little boys behaved so outrageously that in a flash of temper I pushed over his ginseng tree. Held up by this, the Tang monk cannot get free, and I have come expressly to your honor to beg a remedy to heal it — I beg you grant it generously." "You monkey," said the Thearch-King, "reckless of everything, into trouble wherever you go! That Zhenyuanzi of the Five Hamlets Monastery, the holy Lord Coeval with the World, is ancestor of the immortals of earth — how did you come to affront him? His ginseng tree bears the Grass of the Returned Elixir: to steal and eat was guilt enough; to push over the very tree — will he ever let it rest?" "Just so. We ran, he caught us up, and — we were so many sweat-cloths to him — swept us all into his sleeve, and there the quarrel stands. I had no choice but to promise him a cure, and so I am here to beg it of you." "I have one pellet of the Nine-Turn Grand-One Returning Elixir, but it heals living creatures of this world, not trees. A tree is the spirit of wood and earth, nourished by heaven, moistened by earth. A mortal fruit tree might yet be treated; but Longevity Mountain is a blessed land from before the beginning, the Five Hamlets Monastery is a grotto heaven of the Ox-Gift Continent, and the ginseng fruit is a numinous root from the opening of heaven and earth. How could that be treated? No remedy, no remedy."
"Since there is no remedy, old Sun takes his leave," said Pilgrim. The Thearch-King would still have kept him for a cup of jade liquor, but Pilgrim said, "The matter presses; I dare not linger." So he mounted the cloud and came on to the sea isle of Yingzhou — another wonderful place. There is a poem to prove it. The poem says:
Jeweled trees, wrought fine and bright, illumine the purple haze; the towers of Yingzhou join the many heavens.Blue hills and green waters, jade flowers brilliant; jade liquors, swords of Kunwu, harder than iron and stone.Five-colored azure cocks crow at the sea-risen sun; the thousand-year vermilion phoenix sips the scarlet mist.The world gropes, and never fathoms the scene within the gourd: spring light beyond all images, for hundreds of millions of years.
The Great Sage came to Yingzhou and saw beneath the cinnabar crags and jeweled trees a company of white-haired, white-bearded elders, immortals with boys' faces and crane-bright temples, playing go, drinking wine, talking, laughing, singing. Truly it was this:
Auspicious clouds brimming with light; auspicious mists floating fragrance. Colored luans call at the grotto mouths; dark cranes dance on the hilltops.Blue lotus roots and water peaches go with the wine; mingled pears and fire jujubes lengthen life a thousand autumns.One and all they have heard no cinnabar edict, yet stand enrolled on the immortals' rolls: free and easy, drifting at their pleasure; loose and idle, given to quiet and seclusion.The zodiac's round of years cannot hold them; in all the earth and the great wheel of heaven they are simply free.Dark gibbons presenting fruit, pair on pair in attendance, sweet and dear; white deer bearing flowers, two by two bowing low, devoted and close.
The old ones were at their ease and pleasure when Pilgrim cried out in a great voice: "And why not take me along for the fun?" The immortals saw him and hurried forward to welcome him. There is a poem to prove it. The poem says:
The ginseng tree's numinous root is snapped; the Great Sage visits the immortals begging the wondrous art.Wreathed in cinnabar rose-light, out of the jeweled wood: the nine elders of Yingzhou come out to meet him.
Pilgrim knew them for the nine elders, and laughed. "Comfortable, my elder brothers!" "If the Great Sage had kept to the right in those days," said the nine elders, "and not wrought havoc in the Heavenly Palace, he would be more comfortable than we. All the better now, they say, that you have turned to the truth and gone west to worship the Buddha. How do you find leisure to come here?" Pilgrim told the whole story of seeking a remedy to heal the tree. The nine elders too were shocked. "You do bring calamity on yourself — calamity! Truly we have no remedy."
"Since there is no remedy, I must bid you farewell," said Pilgrim. The nine elders would have kept him for nectar and blue lotus roots; but Pilgrim would not sit: standing, he drank one cup of nectar, ate one piece of lotus root, and hurried away from Yingzhou, turning straight back over the Eastern Ocean. Soon he sighted Mount Potalaka not far off, pressed down the cloud, and came straight up to the Potalaka crag, where the Bodhisattva Guanyin, in the Purple Bamboo Grove, was expounding the sutra to the great devas, Muzha, and the Dragon Maiden. There is a poem to prove it. The poem says:
The lord of the sea, the city high, auspicious vapor thick; and wonders past telling beyond.Know that the dim and hidden thousand things all issue from the rare and subtle, the one degree.When the four sages receive the teaching, the true fruit is attained; when the six orders of beings have heard, they slip the cage.The lesser grove holds a savor of its own: flowers and fruits fragrant, the whole tree red with blossoms.
The Bodhisattva had long since seen Pilgrim coming, and sent the great god who keeps the mountain out to meet him. The great god came from the grove calling, "Sun Wukong! Where are you bound?" Pilgrim looked up and snapped: "You bear-and-bison! Is Wukong a name for your mouth? If old Sun had not spared you back then, you would be a corpse-ghost of Black Wind Mountain already. Now you follow the Bodhisattva, have received a good fruit of merit, live on this immortal mountain, hear the dharma teaching daily — and you cannot call me once 'Your Honor'?" The black bear had truly attained the true fruit, keeping watch over Potalaka for the Bodhisattva and titled a great god — and it was Pilgrim's doing. He could only smile ingratiatingly: "Great Sage, the ancients say: the noble man does not dwell on old wrongs. Why keep bringing that up? The Bodhisattva sent me to welcome you." Pilgrim composed himself in reverence and went with the great god into the Purple Bamboo Grove, and bowed before the Bodhisattva.
"Wukong," said the Bodhisattva, "where has the Tang monk traveled to?" "To Longevity Mountain, in the Ox-Gift Continent of the west," said Pilgrim. "On that Longevity Mountain is the Five Hamlets Monastery. Have you met the Great Immortal Zhenyuan?" Pilgrim knocked his head to the ground. "In the Five Hamlets Monastery, your disciple did not know the Great Immortal Zhenyuan, ruined his ginseng tree, and gave him offense; he has detained my master so that we cannot go forward." The Bodhisattva knew it already. "You brazen monkey, you know not good from bad!" she said. "That ginseng tree of his is a numinous root from the opening of heaven and earth. Zhenyuanzi is ancestor of the immortals of earth — I myself yield him three parts. How did you come to hurt his tree?" Pilgrim bowed again. "Your disciple truly did not know. That day the Immortal was from home; only two immortal boys waited on us. Zhu Wuneng, knowing he had fruit, wanted one for novelty, and your disciple did indeed steal three; we brothers divided and ate them. The boys discovered it and cursed us without end; your disciple lost his temper and pushed their tree over. Next day the Immortal came home in pursuit, swept us into his sleeve, roped and bound us, whipped and interrogated us a whole day. We escaped that night, and he caught us again and folded us in as before. Time after time, truly there was no getting away. I promised to heal his tree, and have been over the seas seeking a remedy, touring all three isles; none of the immortals has the power. So your disciple comes with single heart to bow before the Bodhisattva and make this plea: I look up to your compassion — deign to bestow a remedy, and save my Tang monk to go west the sooner." "Why did you not come to me at once," said the Bodhisattva, "and go hunting the isles instead?"
At these words Pilgrim rejoiced within: "Fortune! Fortune! The Bodhisattva certainly has a remedy." He pressed his plea again. "The sweet dew at the bottom of my pure vase," said the Bodhisattva, "heals immortal trees and numinous shoots well enough." "Has it ever been tested?" asked Pilgrim. "It has been tested." "What test?" asked Pilgrim. "Long ago the Supreme Lord Lao wagered with me: he pulled the willow twig from my hand, put it in his elixir furnace, roasted it scorched and dry, and sent it back to me. I took it and set it in the vase; after one day and night it had green branches and green leaves again, as before." Pilgrim laughed. "True fortune, true fortune! What the fire has scorched it can heal to life — and this tree is only pushed over. What difficulty could there be?" The Bodhisattva charged the assembly: "Keep the grove. I go and return." Then, the pure vase borne in her hand, the white cockatoo trilling ahead, the Great Sage Sun following behind — and there is a poem to prove it. The poem says:
The jade hair, the golden image — past the world's reckoning: she is the Honored One of mercy, the saver from suffering.Through kalpas past she met the Buddha Without Stain, and down to this day has achieved a body of deed.Through many lives she stilled the waves of the sea of desire; her field of heart holds not one grain of dust.The sweet dew, long tested, true wondrous dharma: it will keep the precious tree in spring forever.
Now in the monastery the Great Immortal and the three elders were in quiet talk when the Great Sage Sun pressed down his cloud and called, "The Bodhisattva is here! Come out to meet her, quickly, quickly!" In a fluster the three stars and Zhenyuanzi, with the Tang monk and his disciples, hurried out of the jeweled hall together. The Bodhisattva had barely stilled her auspicious cloud when she first exchanged courtesies with Zhenyuanzi, then made her salutations to the three stars, and when the courtesies were done took the seat of honor. Before the steps Pilgrim led the Tang monk, Bajie, and Sha Monk in their bows; the immortals of the monastery came also to pay their respects. "Great Immortal, no hesitating," said Pilgrim. "Set out the incense table at once, and beg the Bodhisattva to treat that tree of yours." The Great Immortal bowed. "So small an affair — how could I dare trouble the Bodhisattva to descend?" "The Tang monk is my disciple," said the Bodhisattva. "Sun Wukong affronted you, sir; it is but right that the precious tree be made good." "Since it is so," said the three elders, "no more courtesies. Let the Bodhisattva lead us all into the grove to see."
The Great Immortal ordered the incense table set, the back garden swept, and the Bodhisattva to go first, the three elders following. When the master and his disciples and the immortals of the monastery were all in the grove to see: the tree lay on the ground, the earth open, the root bared, leaves fallen, branches withered. "Wukong, your hand," said the Bodhisattva. Pilgrim held out his left hand. The Bodhisattva dipped the willow twig in the sweet dew of the vase and drew on his palm a talisman character of raising the dead to life, and told him to hold it beneath the root of the tree and watch for the water to rise. Pilgrim closed his fist and held it under the root, and in a moment there was a pool of clear spring water. "That water must touch no vessel of the five phases," said the Bodhisattva. "It must be dipped with jade ladles. Raise the tree, pour it over from the top, and of itself root and bark will join, leaves will lengthen, buds spring, branches green, and fruit appear." "Little Taoist boys, jade ladles, quickly!" "Your humble Taoist's poor mountain has no jade ladles," said Zhenyuanzi. "Only jade tea cups and jade wine cups — will they serve?" "Any jade thing that can dip water will do. Bring them and let me see." The Great Immortal ordered the boys out: two or three dozen tea cups and four or five dozen wine cups, and they dipped the clear spring at the root. Pilgrim, Bajie, and Sha Monk raised the tree, set it square and true, heaped the earth about it, and handed the sweet spring in the jade vessels to the Bodhisattva, cup by cup. She sprinkled it finely through the willow twig, murmuring the sutra and spell as she did. In no long time the water she had sprinkled was all bestowed, and the tree stood, truly as before, green-leaved and deeply shaded — and on it twenty-three ginseng fruits. "When the fruits went missing," said the boys Clear Breeze and Bright Moon, "we counted over and over and made only twenty-two. Now the tree lives again — how does it have one more?" "Time reveals a man's heart," said Pilgrim. "The other day old Sun stole only three. That fourth one dropped to the ground — the earth god said the treasure meets earth and sinks in — and Bajie kept bawling that I had palmed one off on the side, and so the tale got out and the wrangle lasted till now. Now the truth is plain." "I used no vessel of the five phases just now," said the Bodhisattva, "because I knew the thing stands in awe of the five phases."
The Great Immortal was delighted beyond measure. He hastened to have the golden mallet brought and knocked down ten fruits, and begged the Bodhisattva and the three elders back into the jeweled hall: first to thank them for their pains, second to hold a ginseng fruit assembly. The young immortals arranged the tables and chairs and laid the cinnabar trays: the Bodhisattva at the head in the place of honor, the three elders on the left, the Tang monk on the right, Zhenyuanzi at the nearer seat to keep them company; and each ate one. There is a poem to prove it. The poem says:
In Longevity Mountain an ancient grotto heaven: nine thousand years the ginseng takes to ripen once.The numinous root stood forth, its shoots and branches hurt; the sweet dew's fostering makes fruit and leaf whole.The three elders joy to meet old pacts renewed; the four monks, favored, meet a fate long planted.From this day, having shared the ginseng fruit together, they are all immortals, long-lived, never aging.
So the Bodhisattva and the three elders ate one each; the Tang monk, now knowing it the treasure of the immortals, ate one; Wukong and the two brothers one each; Zhenyuanzi kept them company with one; and the immortals of the monastery divided one among them. Pilgrim then thanked the Bodhisattva, who returned up the Potalaka crag; he saw the three stars off, and they turned straight for the isle of Penglai. Zhenyuanzi for his part laid a feast of vegetables and wine, and swore brotherhood with Pilgrim. Truly: no fighting, no friendship — and the two houses became one house. Master and disciples, all four, were glad and merry, and when the day darkened they rested. Of the elder it could now be said:
By destiny he ate the Grass of the Returned Elixir; for long life he must still endure the demons' hardness.
But how the farewells would go the next day — listen to the next chapter to find out.
Chapter 27
Traditional Chinese
第二十七回 屍魔三戲唐三藏 聖僧恨逐美猴王
卻說三藏師徒次日天明收拾前進，那鎮元子與行者結為兄弟，兩人情投意合，決不肯放，又安排管待，一連住了五六日。那長老自服了草還丹，真似脫胎換骨，神爽體健。他取經心重，那裡肯淹留，無已，遂行。
師徒別了上路，早見一座高山。三藏道：「徒弟，前面有山險峻，恐馬不能前，大家須仔細仔細。」行者道：「師父放心，我等自然理會。」好猴王，他在馬前橫擔著棒，剖開山路，上了高崖，看不盡：
峰巖重疊，澗壑彎環。虎狼成陣走，麂鹿作群行。無數獐𤜱鑽簇簇，滿山狐兔聚叢叢。千尺大蟒，萬丈長蛇。大蟒噴愁霧，長蛇吐怪風。道旁荊棘牽漫，嶺上松柟秀麗。薜蘿滿目，芳草連天。影落滄溟北，雲開斗柄南。萬古常含元氣老，千峰巍列日光寒。
那長老馬上心驚。孫大聖佈施手段，舞著鐵棒，哮吼一聲，諕得那狼蟲顛竄，虎豹奔逃。
師徒們入此山，正行到嵯峨之處，三藏道：「悟空，我這一日，肚中饑了，你去那裡化些齋吃。」行者陪笑道：「師父好不聰明。這等半山之中，前不巴村，後不著店，有錢也沒買處，教往那裡尋齋？」三藏心中不快，口裡罵道：「你這猴子！想你在兩界山，被如來壓在石匣之內，口能言，足不能行，也虧我救你性命，摩頂受戒，做了我的徒弟。怎麼不肯努力，常懷懶惰之心？」行者道：「弟子亦頗慇懃，何嘗懶惰？」三藏道：「你既慇懃，何不化齋我吃？我肚饑怎行？況此地山嵐瘴氣，怎麼得上雷音？」行者道：「師父休怪，少要言語。我知你尊性高傲，十分違慢了你，便要念那話兒咒。你下馬穩坐，等我尋那裡有人家處化齋去。」
行者將身一縱，跳上雲端裡，手搭涼篷，睜眼觀看。可憐西方路甚是寂寞，更無莊堡人家，正是多逢樹木，少見人煙去處。看多時，只見正南上有一座高山，那山向陽處，有一片鮮紅的點子。行者按下雲頭道：「師父，有吃的了。」那長老問甚東西。行者道：「這裡沒人家化飯，那南山有一片紅的，想必是熟透了的山桃，我去摘幾個來你充饑。」三藏喜道：「出家人若有桃子吃，就為上分了。」行者取了缽盂，縱起祥光，你看他觔斗幌幌，冷氣颼颼，須臾間，奔南山摘桃不題。
卻說常言有云：「山高必有怪，嶺峻卻生精。」果然這山上有一個妖精，孫大聖去時，驚動那怪。他在雲端裡踏著陰風，看見長老坐在地下，就不勝歡喜道：「造化，造化。幾年家人都講東土的唐和尚取大乘，他本是金蟬子化身，十世修行的原體，有人吃他一塊肉，長壽長生。真個今日到了。」那妖精上前就要拿他，只見長老左右手下有兩員大將護持，不敢攏身。他說兩員大將是誰？說是八戒、沙僧。八戒、沙僧雖沒甚麼大本事，然八戒是天蓬元帥，沙僧是捲簾大將，他的威氣尚不曾泄，故不敢攏身。妖精說：「等我且戲他戲，看怎麼說。」
好妖精，停下陰風，在那山凹裡搖身一變，變做個月貌花容的女兒，說不盡那眉清目秀，齒白唇紅。左手提著一個青砂罐兒，右手提著一個綠磁瓶兒，從西向東，徑奔唐僧：
聖僧歇馬在山巖，忽見裙釵女近前。翠袖輕搖籠玉筍，湘裙斜拽顯金蓮。汗流粉面花含露，塵拂蛾眉柳帶煙。仔細定睛觀看處，看看行至到身邊。
三藏見了，叫：「八戒、沙僧，悟空才說這裡曠野無人，你看那裡不走出一個人來了？」八戒道：「師父，你與沙僧坐著，等老豬去看看來。」
那獃子放下釘鈀，整整直裰，擺擺搖搖，充作個斯文氣象，一直的靦面相迎。真個是遠看未實，近看分明，那女子生得：
冰肌藏玉骨，衫領露酥胸。柳眉積翠黛，杏眼閃銀星。月樣容儀俏，天然性格清。體似燕藏柳，聲如鶯囀林。半放海棠籠曉日，才開芍藥弄春晴。
那八戒見他生得俊俏，獃子就動了凡心，忍不住胡言亂語，叫道：「女菩薩，往那裡去？手裡提著是甚麼東西？」分明是個妖怪，他卻不能認得。那女子連聲答應道：「長老，我這青罐裡是香米飯，綠瓶裡是炒麵筋。特來此處無他故，因還誓願要齋僧。」八戒聞言，滿心歡喜，急抽身，就跑了個豬顛風，報與三藏道：「師父，『吉人自有天報』，師父餓了，教師兄去化齋，那猴子不知那裡摘桃兒耍子去了。桃子吃多了，也有些嘈人，又有些下墜。你看那不是個齋僧的來了？」唐僧不信道：「你這個夯貨胡纏。我們走了這向，好人也不曾遇著一個，齋僧的從何而來！」八戒道：「師父，這不到了？」
三藏一見，連忙跳起身來，合掌當胸道：「女菩薩，你府上在何處住？是甚人家？有甚願心，來此齋僧？」分明是個妖精，那長老也不認得。那妖精見唐僧問他來歷，他立地就起個虛情，花言巧語，來賺哄道：「師父，此山叫做蛇回獸怕的白虎嶺，正西下面是我家。我父母在堂，看經好善，廣齋方上遠近僧人。只因無子，求神作福，生了奴奴。欲扳門第，配嫁他人，又恐老來無倚，只得將奴招了一個女婿，養老送終。」三藏聞言道：「女菩薩，你語言差了。聖經云：『父母在，不遠遊，遊必有方。』你既有父母在堂，又與你招了女婿，有願心，教你男子還，便也罷，怎麼自家在山行走？又沒個侍兒隨從。這個是不遵婦道了。」那女子笑吟吟，忙陪俏語道：「師父，我丈夫在山北凹裡，帶幾個客子鋤田。這是奴奴煮的午飯，送與那些人吃的。只為五黃六月，無人使喚，父母又年老，所以親身來送。忽遇三位遠來，卻思父母好善，故將此飯齋僧，如不棄嫌，願表芹獻。」三藏道：「善哉！善哉！我有徒弟摘果子去了，就來。我不敢吃，假如我和尚吃了你飯，你丈夫曉得，罵你，卻不罪坐貧僧也？」那女子見唐僧不肯吃，卻又滿面春生道：「師父啊，我父母齋僧，還是小可；我丈夫更是個善人，一生好的是修橋補路，愛老憐貧。但聽見說這飯送與師父吃了，他與我夫妻情上，比尋常更是不同。」三藏也只是不吃。
旁邊卻惱壞了八戒，那獃子努著嘴，口裡埋怨道：「天下和尚也無數，不曾像我這個老和尚罷軟。現成的飯，三分兒倒不吃，只等那猴子來，做四分才吃。」他不容分說，一嘴把個罐子拱倒，就要動口。只見那行者自南山頂上摘了幾個桃子，托著缽盂，一觔斗，點將回來，睜火眼金睛觀看，認得那女子是個妖精，放下缽盂，掣鐵棒，當頭就打。諕得個長老用手扯住道：「悟空，你走將來打誰？」行者道：「師父，你面前這個女子，莫當做個好人，他是個妖精，要來騙你哩。」三藏道：「你這個猴頭，當時倒也有些眼力，今日如何亂道？這女菩薩有此善心，將這飯要齋我等，你怎麼說他是個妖精？」行者笑道：「師父，你那裡認得。老孫在水簾洞裡做妖魔時，若想人肉吃，便是這等：或變金銀，或變莊臺，或變醉人，或變女色。有那等痴心的愛上我，我就迷他到洞裡，盡意隨心，或蒸或煮受用；吃不了，還要曬乾了防天陰哩。師父，我若來遲，你定入他套子，遭他毒手。」那唐僧那裡肯信，只說是個好人。行者道：「師父，我知道你了，你見他那等容貌，必然動了凡心。若果有此意，叫八戒伐幾棵樹來，沙僧尋些草來，我做木匠，就在這裡搭個窩鋪，你與他圓房成事，我們大家散了，卻不是件事業？何必又跋涉，取甚經去？」那長老原是個軟善的人，那裡吃得他這句言語，羞得光頭徹耳通紅。
三藏正在此羞慚，行者又發起性來，掣鐵棒，望妖精劈臉一下。那怪物有些手段，使個「解屍法」，見行者棍子來時，他卻抖擻精神，預先走了，把一個假屍首打死在地下。諕得個長老戰戰兢兢，口中作念道：「這猴著然無禮，屢勸不從，無故傷人性命。」行者道：「師父莫怪，你且來看看這罐子裡是甚東西？」沙僧攙著長老，近前看時，那裡是甚香米飯，卻是一罐子拖尾巴的長蛆；也不是麵觔，卻是幾個青蛙、癩蝦蟆，滿地亂跳。長老才有三分兒信了。怎禁豬八戒氣不忿，在傍漏八分兒唆嘴道：「師父，說起這個女子，他是此間農婦，因為送飯下田，路遇我等，卻怎麼栽他是個妖怪？哥哥的棍重，走將來試手打他一下，不期就打殺了。怕你念甚麼緊箍兒咒，故意的使個障眼法兒，變做這等樣東西，演幌你眼，使不念咒哩。」
三藏自此一言，就是晦氣到了。果然信那獃子攛唆，手中捻訣，口裡念咒。行者就叫：「頭疼，頭疼。莫念，莫念，有話便說。」唐僧道：「有甚話說？出家人時時常要方便，念念不離善心，掃地恐傷螻蟻命，愛惜飛蛾紗罩燈。你怎麼步步行兇，打死這個無故平人，取將經來何用？你回去罷。」行者道：「師父，你教我回那裡去？」唐僧道：「我不要你做徒弟。」行者道：「你不要我做徒弟，只怕你西天路去不成。」唐僧道：「我命在天，該那個妖精蒸了吃，就是煮了，也算不過。終不然，你救得我的大限？你快回去。」行者道：「師父，我回去便也罷了，只是不曾報得你的恩哩。」唐僧道：「我與你有甚恩？」那大聖聞言，連忙跪下叩頭道：「老孫因大鬧天宮，致下了傷身之難，被我佛壓在兩界山。幸觀音菩薩與我受了戒行，幸師父救脫吾身。若不與你同上西天，顯得我知恩不報非君子，萬古千秋作罵名。」原來這唐僧是個慈憫的聖僧，他見行者哀告，卻也回心轉意道：「既如此說，且饒你這一次，再休無禮。如若仍前作惡，這咒語顛倒就念二十遍。」行者道：「三十遍也由你，只是我不打人了。」卻才伏侍唐僧上馬，又將摘來桃子奉上。唐僧在馬上也吃了幾個，權且充饑。
卻說那妖精脫命昇空，原來行者那一棒不曾打殺妖精，妖精出神去了。他在那雲端裡咬牙切齒，暗恨行者道：「幾年只聞得講他手段，今日果然話不虛傳。那唐僧已是不認得我，將要吃飯。若低頭聞一聞兒，我就一把撈住，卻不是我的人了？不期被他走來，弄破我這勾當，又幾乎被他打了一棒。若饒了這個和尚，誠然是勞而無功也，我還下去戲他一戲。」
好妖精，按落陰雲，在那前山坡下搖身一變，變作個老婦人，年滿八旬，手拄著一根彎頭竹杖，一步一聲的哭著走來。八戒見了，大驚道：「師父，不好了，那媽媽兒來尋人了。」唐僧道：「尋甚人？」八戒道：「師兄打殺的定是他女兒，這個定是他娘尋將來了。」行者道：「兄弟莫要胡說，那女子十八歲，這老婦有八十歲，怎麼六十多歲還生產？斷乎是個假的，等老孫去看來。」
好行者，拽開步，走近前觀看，那怪物：
假變一婆婆，兩鬢如冰雪。走路慢騰騰，行步虛怯怯。弱體瘦伶仃，臉如枯菜葉。顴骨望上翹，嘴唇往下別。老年不比少年時，滿臉都是荷葉摺。
行者認得他是妖精，更不理論，舉棒照頭便打。那怪見棍子起時，依然抖擻，又出化了元神，脫真兒去了，把個假屍首又打死在山路傍之下。
唐僧一見，驚下馬來，睡在路傍，更無二話，只是把緊箍兒咒顛倒足足念了二十遍。可憐把個行者頭勒得似個亞腰兒葫蘆，十分疼痛難忍，滾將來哀告道：「師父莫念了，有甚話說了罷。」唐僧道：「有甚話說？出家人耳聽善言，不墮地獄。我這般勸化你，你怎麼只是行兇？把平人打死一個，又打死一個，此是何說？」行者道：「他是妖精。」唐僧道：「這個猴子胡說，就有這許多妖怪？你是個無心向善之輩，有意作惡之人，你去罷。」行者道：「師父又教我去？回去便也回去了，只是一件不相應。」唐僧道：「你有甚麼不相應處？」八戒道：「師父，他要和你分行李哩。跟著你做了這幾年和尚，不成空著手回去？你把那包袱內的甚麼舊褊衫，破帽子、分兩件與他罷。」
行者聞言，氣得暴跳道：「我把你這個尖嘴的夯貨！老孫一向秉教沙門，更無一毫嫉妒之意，貪戀之心，怎麼要分甚麼行李？」唐僧道：「你既不嫉妒貪戀，如何不去？」行者道：「實不瞞師父說，老孫五百年前，居花果山水簾洞大展英雄之際，收降七十二洞邪魔，手下有四萬七千小怪，頭戴的是紫金冠，身穿的是赭黃袍，腰繫的是藍田帶，足踏的是步雲履，手執的是如意金箍棒，著實也曾為人。自從涅槃罪度，削髮秉正沙門，跟你做了徒弟，把這個金箍兒勒在我頭上，若回去，卻也難見故鄉人。師父果若不要我，把那個鬆箍兒咒念一念，退下這個箍子，交付與你，套在別人頭上，我就快活相應了，也是跟你一場。莫不成這些人意兒也沒有了？」唐僧大驚道：「悟空，我當時只是菩薩暗受一卷緊箍兒咒，卻沒有甚麼鬆箍兒咒。」行者道：「若無松箍兒咒，你還帶我去走走罷。」長老又沒奈何道：「你且起來，我再饒你這一次，卻不可再行兇了。」行者道：「再不敢了。再不敢了。」又伏侍師父上馬，剖路前進。
卻說那妖精原來行者第二棍也不曾打殺他。那怪物在半空中誇獎不盡道：「好個猴王，著然有眼，我那般變了去，他也還認得我。這些和尚他去得快，若過此山，西下四十里，就不伏我所管了。若是被別處妖魔撈了去，好道就笑破他人口，使碎自家心。我還下去戲他一戲。」
好妖精，按聳陰風，在山坡下搖身一變，變做一個老公公，真個是：
白髮如彭祖，蒼髯賽壽星。耳中鳴玉磬，眼裡幌金星。手拄龍頭拐，身穿鶴氅輕。數珠掐在手，口誦南無經。
唐僧在馬上見了，心中大喜道：「阿彌陀佛！西方真是福地，那公公路也走不上來，逼法的還念經哩。」八戒道：「師父，你且莫要誇獎，那個是禍的根哩。」唐僧道：「怎麼是禍根？」八戒道：「師兄打殺他的女兒，又打殺他的婆子，這個正是他的老兒尋將來了。我們若撞在他的懷裡啊，師父，你便償命，該個死罪；把老豬為從，問個充軍；沙僧喝令，問個擺站。那師兄使個遁法走了，卻不苦了我們三個頂缸？」
行者聽見道：「這個獃根，這等胡說，可不諕了師父？等老孫再去看看。」他把棍藏在身邊，走上前，迎著怪物，叫聲：「老官兒，往那裡去？怎麼又走路，又念經？」那妖精錯認了定盤星，把孫大聖也當做個等閑的，遂答道：「長老啊，我老漢祖居此地，一生好善齋僧，看經念佛。命裡無兒，止生得一個小女，招了個女婿。今早送飯下田，想是遭逢虎口。老妻先來找尋，也不見回去。全然不知下落，老漢特來尋看。果然是傷殘他命，也沒奈何，將他骸骨收拾回去，安葬塋中。」行者笑道：「我是個做𡤫虎的祖宗，你怎麼袖子裡籠了個鬼兒來哄我？你瞞了諸人，瞞不過我，我認得你是個妖精。」那妖精諕得頓口無言。行者掣出棒來，自忖道：「若要不打他，顯得他倒弄個風兒；若要打他，又怕師父念那話兒咒語。」又思量道：「不打殺他，他一時間抄空兒把師父撈了去，卻不又費心勞力去救他？還打的是。就一棍子打殺，師父念起那咒，常言道：『虎毒不吃兒。』憑著我巧言花語，嘴伶舌便，哄他一哄，好道也罷了。」好大聖，念動咒語，叫當坊土地、本處山神道：「這妖精三番來戲弄我師父，這一番卻要打殺他。你與我在半空中作證，不許走了。」眾神聽令，誰敢不從，都在雲端裡照應。那大聖棍起處，打倒妖魔，才斷絕了靈光。
那唐僧在馬上又諕得戰戰兢兢，口不能言。八戒在傍邊又笑道：「好行者，風發了，只行了半日路，倒打死三個人。」唐僧正要念咒，行者急到馬前叫道：「師父莫念，莫念，你且來看看他的模樣。」卻是一堆粉骷髏在那裡。唐僧大驚道：「悟空，這個人才死了，怎麼就化作一堆骷髏？」行者道：「他是個潛靈作怪的僵尸，在此迷人敗本，被我打殺，他就現了本相。他那脊梁上有一行字，叫做『白骨夫人』。」唐僧聞說，倒也信了。怎禁那八戒傍邊唆嘴道：「師父，他的手重棍兇，把人打死，只怕你念那話兒，故意變化這個模樣，掩你的眼目哩。」唐僧果然耳軟，又信了他，隨復念起。行者禁不得疼痛，跪於路傍，只叫：「莫念，莫念，有話快說了罷。」唐僧道：「猴頭，還有甚說話？出家人行善，如春園之草，不見其長，日有所增；行惡之人，如磨刀之石，不見其損，日有所虧。你在這荒郊野外，一連打死三人，還是無人檢舉，沒有對頭；倘到城市之中，人煙湊集之所，你拿了那哭喪棒，一時不知好歹，亂打起人來，撞出大禍，教我怎的脫身？你回去罷。」行者道：「師父錯怪了我也。這廝分明是個妖魔，他實有心害你。我倒打死他，替你除了害，你卻不認得，反信了那獃子讒言冷語，屢次逐我。常言道：『事不過三。』我若不去，真是個下流無恥之徒。我去，我去。去便去了，只是你手下無人。」唐僧發怒道：「這潑猴越發無禮。看起來，只你是人，那悟能、悟淨就不是人？」
那大聖一聞得說他兩個是人，止不住傷情悽慘，對唐僧道聲：「苦啊！你那時節出了長安，有劉伯欽送你上路。到兩界山，救我出來，投拜你為師。我曾穿古洞，入深林，擒魔捉怪，收八戒，得沙僧，吃盡千辛萬苦。今日昧著惺惺使糊塗，只教我回去。這才是：『鳥盡弓藏，兔死狗烹！』罷，罷，罷，但只是多了那緊箍兒咒。」唐僧道：「我再不念了。」行者道：「這個難說。若到那毒魔苦難處不得脫身，八戒、沙僧救不得你，那時節想起我來，忍不住又念誦起來。就是十萬里路，我的頭也是疼的，假如再來見你，不如不作此意。」
唐僧見他言言語語，越添惱怒，滾鞍下馬來，叫沙僧包袱內取出紙筆，即於澗下取水，石上磨墨，寫了一紙貶書，遞於行者道：「猴頭，執此為照，再不要你做徒弟了；如再與你相見，我就墮了阿鼻地獄。」行者連忙接了貶書道：「師父，不消發誓，老孫去罷。」他將書摺了，留在袖內，卻又軟款唐僧道：「師父，我也是跟你一場，又蒙菩薩指教，今日半塗而廢，不曾成得功果，你請坐，受我一拜，我也去得放心。」唐僧轉回身不睬，口裡唧唧噥噥的道：「我是個好和尚，不受你歹人的禮。」大聖見他不睬，又使個身外法，把腦後毫毛拔了三根，吹口仙氣，叫：「變！」即變了三個行者，連本身四個，四面圍住師父下拜。那長老左右躲不脫，好道也受了一拜。
大聖跳起來，把身一抖，收上毫毛，卻又吩咐沙僧道：「賢弟，你是個好人，卻只要留心防著八戒詀言詀語，途中更要仔細。倘一時有妖精拿住師父，你就說老孫是他大徒弟，西方毛怪聞我的手段，不敢傷我師父。」唐僧道：「我是個好和尚，不題你這歹人的名字，你回去罷。」
那大聖見長老三番兩復，不肯轉意回心，沒奈何才去。你看他：
噙淚叩頭辭長老，含悲留意囑沙僧。一頭拭迸坡前草，兩腳蹬翻地上藤。上天下地如輪轉，跨海飛山第一能。頃刻之間不見影，霎時疾返舊途程。
你看他忍氣別了師父，縱觔斗雲，徑回花果山水簾洞去了。獨自個悽悽慘慘，忽聞得水聲聒耳。大聖在那半空裡看時，原來是東洋大海潮發的聲響。一見了，又想起唐僧，止不住腮邊淚墜，停雲住步，良久方去。
畢竟不知此去反復何如，且聽下回分解。
English
The Corpse Demon Thrice Tries the Tripitaka Tang; the Holy Monk in Wrath Banishes the Handsome Monkey King
Now at daybreak the next morning Tripitaka and his disciples packed up to go on. But Zhenyuanzi and Pilgrim, sworn brothers now and of one mind and one heart, would not hear of parting, and laid on more entertainment; so they stayed five or six days together. The elder, having taken the Grass of the Returned Elixir, truly seemed reborn — body and bone exchanged, spirit clear, body hale. But his heart was set on the scriptures; stay he would not, and so at last they went.
Master and disciples took their leave and went on their way, and soon a high mountain came in sight. "Disciples," said Tripitaka, "the mountain ahead is sheer and perilous; I fear the horse cannot go forward. Let every one be careful, very careful." "Set your mind at rest, Master; we will see to it." Brave Monkey King! Across the road before the horse he carried his staff, cleaving a way up the mountain paths and on to the high crags — and there was no end to the view:
Peaks and crags fold upon fold; ravines and gorges wind and bend.Tigers and wolves go by in packs; muntjacs and deer move in herds.Countless roebuck burrow thick together; foxes and hares cluster over all the mountain.Pythons of a thousand feet; serpents of ten thousand spans.The pythons spout a mist of sorrow; the long snakes breathe a strange wind.Brambles drag and trail along the road; pines and nan-mu stand graceful on the ridges.Vines and moss fill the eye; fragrant grasses reach to heaven.Their shadows fall away north to the dark abyss; their clouds part southward at the Dipper's handle.Through ten thousand ages the old breath of the vital deep; a thousand peaks arrayed in grandeur, the sunlight cold.
The elder's heart quailed in the saddle. The Great Sage Sun put forth his arts: whirling the iron staff, with one thunder-shout he sent wolves and beasts tumbling headlong, tigers and leopards fleeing.
They entered the mountain, and just as they came to the craggy stretch, Tripitaka said: "Wukong, this whole day my belly has been hungry. Go somewhere and beg us some food." Pilgrim said with an apologetic smile, "Master, not very wise. Here in the half of the mountain, no village ahead, no inn behind, nowhere to buy with money in hand — where would you have me beg a meal?" Tripitaka took this ill and cursed: "You monkey! Recall the Two Boundaries Mountain, where the Tathagata had you pressed under a stone chest — mouth able to speak, feet unable to walk. It was I who saved your life, laid my hand on your crown, gave you the vows, made you my disciple. Why will you not exert yourself, forever nursing laziness in your heart?" "Your disciple is diligent enough; when was I lazy?" "If you are diligent, why not beg a meal for me? Hungry as I am, how do we travel? And in this mountain mist and miasma, how ever reach the Thunderclap?" "Do not be angry, Master; say less. I know your proud nature: cross you ever so little and you chant that spell. Dismount and sit steady while I find some household and beg the meal."
Pilgrim gave a spring and leaped into the clouds; shading his eyes with his hand he looked all about. Pitiable: the western road is desolate indeed, never a manor or household — a country of many trees and few hearth-smokes. He looked a long while and saw, due south, a high mountain; on its sunny side a patch of bright red dots. Pilgrim dropped the cloud and said, "Master, there is something to eat." "What thing?" asked the elder. "No household here to beg rice from. On that southern mountain a patch of red — mountain peaches, ripe through, most likely. I will pick some and ease your hunger." "For us religious," said Tripitaka gladly, "peaches to eat would be the highest of fortune." Pilgrim took the alms bowl, rose on his auspicious light, and see him: somersaults swaying, cold wind whistling — in a moment off to the southern mountain to pick peaches — but of this, no more.
Now the saying goes: a high mountain has always a monster, a steep ridge breeds a spirit. Truly on this mountain there was a demon, and as the Great Sage Sun went off he stirred the creature up. Treading her dark wind in the clouds she saw the elder sitting on the ground, and her joy was boundless. "Fortune, fortune! For years all the world has talked of the Tang monk of the east come fetching the Greater Vehicle. He is Golden Cicada incarnate, the original body of ten lives of cultivation. Whoever eats a piece of his flesh lives long and lives forever. And truly he is here today." The demon made to seize him on the spot — but on the elder's left hand and right stood two great captains guarding him, and she dared not close. And who were the two captains? Bajie and Sha Monk. Neither had any great skill, but Bajie had been Marshal Tianpeng and Sha Monk the Curtain-Raising General: their martial awe was not yet spent, and so she dared not close. "Let me play with him a little," said the demon, "and see how it goes."
Brave demon! She stilled her dark wind, and in the mountain hollow shook herself and changed into a girl with a moon's face and a flower's look — brows clean, eyes bright, teeth white, lips red, past all telling. In her left hand a green sandstone jar, in her right a green porcelain flask, she came from the west toward the east, straight at the Tang monk:
The holy monk rested his horse beneath the crag, and suddenly saw a damsel in skirts draw near.Kingfisher sleeves swayed lightly, hiding shoots of jade; a Xiang-silk skirt swung aslant, showing golden lotus feet.Sweat on her powdered face, like a flower bearing dew; dust brushed her moth brows, like willows trailed in mist.Fix your eyes and look intently: closer and closer she comes to his side.
Tripitaka saw her and called: "Bajie, Sha Monk — Wukong said but now this waste was empty of people. Do you see someone come walking out there?" "Master, sit with Sha Monk," said Bajie, "while old Pig goes to look."
The Idiot set down his rake, smoothed his gown, and swayed along, playing the man of breeding, straight to meet her face to face. Truly, far off it was not sure, but up close it was plain: the girl was like this —
Ice flesh hiding jade bone; at her collar's edge, a glimpse of soft breast.Willow brows deep in kingfisher dark; almond eyes flashing stars of silver.A moonlike beauty, deft and dainty; a temper natural and clear.Her body like a swallow hid in willows; her voice like an oriole turning in the wood.A crabapple half-open under the dawn sun; a peony just broken, toying with the spring sky.
Bajie, seeing her so pretty, felt his mortal heart stir; he could not hold his tongue, and blurted out: "Lady Bodhisattva, where are you bound? What is that in your hands?" A demon, plainly — but he could not know it. The girl answered sweetly: "Elder, in this green jar is fragrant rice; in the green flask, fried wheat-gluten. I came here for no other cause: to pay a vow, and feed monks." Bajie heard and his heart filled with joy; whipping about he careered off in a pig-gale, and reported to Tripitaka: "Master, heaven provides for the fortunate! You were hungry and sent our brother to beg; the monkey's gone off who knows where, picking peaches for his pleasure. Peaches, eaten to excess, set a body rumbling and drag one down. And look there — is not that a monk-feeder coming?" The Tang monk would not believe it. "You lumbering lout, no fooling. All this way we have met never a good soul — where would a monk-feeder come from?" "Master, here she is already," said Bajie.
Tripitaka at the sight sprang up at once and joined his palms at his breast: "Lady Bodhisattva, where does your house stand? What family are you? What vow brings you here to feed monks?" A demon, plainly — but the elder did not know it. The demon, questioned about her origins, stood and devised a false tale, with flowery words to beguile him: "Master, this mountain is called White Tiger Ridge, where serpents turn and beasts fear; west below it is my home. My parents are yet living; they read the sutras and love good works, and feed monks far and near. Having no son, they prayed the gods for blessing, and I was born. They thought to match me upward, to marry me out — but feared, in old age, to have none to lean on. So they took a son-in-law into the house, to support them and bury them." Tripitaka said: "Lady Bodhisattva, your words are wrong. The scripture says: while parents live, travel not far; if you travel, have your where and why. You have parents living, a husband taken in, a vow — send your man to pay it and be done. How come you walking the mountain alone, without a maid to follow? This is against the way of women." The girl, all smiles, made haste with pretty words: "Master, my husband is in the hollow on the north of the mountain with some hired hands, hoeing the fields. This rice is the noon meal I cooked, to carry to them. Only it is the heavy days of the fifth-and-sixth month, no one to send, and my parents old; so I brought it myself. Meeting you three from far away, and thinking of my parents' love of good works, I would feed you monks with this rice. If you will not scorn it, accept my humble offering." "Goodly! Goodly!" said Tripitaka. "My disciple is gone picking fruit; he will be back. I dare not eat: if this monk ate your rice and your husband learned of it and scolded you, would not the blame fall on me, a humble monk?" Seeing the Tang monk would not eat, her face filled with spring. "Master, my parents feeding monks is a small thing; my husband is a good man besides — all his life he has loved building bridges and mending roads, honoring the old, pitying the poor. If he heard this rice had gone to feed you, Master — between him and me, husband and wife, it would count beyond the ordinary." Still the Tripitaka would not eat.
Beside them Bajie was distressed past bearing. The Idiot pushed out his lips and grumbled: "Monks are numberless under heaven, but never one so spineless as this old monk of mine. The meal is here before him, and he will not touch it for three; he must wait for the monkey and make it four before he eats." Without leave or parley he butted the jar over with his snout and made to fall to. Just then Pilgrim, who had picked a few peaches on the southern mountaintop, came back somersaulting with the bowl on his palm, opened his fiery eyes and golden pupils, knew the girl for a demon, set down the bowl, drew the iron staff, and struck at her head. The elder, terrified, caught his arm. "Wukong, whom do you come striking?" "Master, do not take this girl before you for a good soul: she is a demon, come to deceive you." "You monkey-head, you had some eye in the old days — how do you talk wild now? This lady has the goodness to feed us with her rice, and you call her a demon?" Pilgrim laughed. "Master, how would you know it? When old Sun was a demon in the Water Curtain Cave and had a craving for man's flesh, it was just so: he turned into gold and silver, into a farmstead, into a drunken man, into a woman's beauty. Whichever fool fell in love with me, I lured him to the cave and enjoyed him at my will and leisure, steamed or boiled; and what I could not finish I dried in the sun against dark days. Master, had I come late, you would have walked into her snare for certain, and met her wicked hand." But the Tang monk would not believe it at all: a good soul, nothing more. "Master, I have your measure now," said Pilgrim. "At a face like that your mortal heart was certain to stir. If that is truly your wish, have Bajie fell a few trees, Sha Monk gather some grass, and I will play the carpenter: we raise you a bridal hut right here, you and she are wed, and we all scatter — there is an enterprise for you! Why trudge farther west to fetch what scriptures?" The elder, soft and good by nature, could not stomach these words: his bare scalp and both ears burned scarlet with shame.
While Tripitaka stood in his shame Pilgrim's temper broke out again; the iron staff swung and struck the demon full in the face. The creature had some craft: playing the art of casting off the corpse, at the sight of the staff coming she roused her spirit and slipped away beforehand, leaving a false body to be struck dead on the ground. The elder shook and trembled, murmuring: "This monkey is insolent past all telling. Warned again and again, he will not obey, and takes human life without cause." "Do not blame me, Master. Come look what is in this jar." Sha Monk helped the elder forward to look: no fragrant rice there, but a jarful of long-tailed maggots; no wheat-gluten either, but frogs and toads jumping about the ground. The elder was three-tenths persuaded. But Zhu Bajie, in his spite, leaned close and poured in the other eight parts: "Master, that girl was a farm wife of this very place, carrying the meal down to the fields, and she met us on the road. How can you pin demon on her? Our brother's staff is heavy: he came up to try his hand with one blow, and who knew it would kill her. Afraid of your Tight-Fillet Spell, he played some clouding art, changed the corpse into this stuff to trick your eyes — so you would spare him the spell."
With that one word Tripitaka's dark hour had arrived. He believed the Idiot's goading outright: he pinched the sign in his hand and chanted the spell. Pilgrim cried out: "My head! My head! Do not chant, do not chant — say what you have to say!" "What is there to say?" said the Tang monk. "We religious must be merciful at every hour; thought after thought must not leave the good heart: sweeping the ground, we fear to hurt the ants' lives; we shade the lamp with gauze, pitying the moths. How do you, step on step, deal death — kill this harmless commoner? What use to fetch scriptures then? Go back." "Master, where would you have me go back to?" "I do not want you for a disciple." "You do not want me for a disciple — but I fear you will never make the western road." "My life is with heaven. If that demon is fated to steam and eat me, to boil me — it is beyond reckoning anyway. Do you think you can overrule my appointed end? Go back, and quickly." "Master, go back I would — only I have not yet repaid your kindness." "What kindness do you owe me?" The Great Sage heard, dropped to his knees at once, and knocked his head: "For my havoc in the Heavenly Palace I brought the calamity on my body, and my Buddha pressed me under Two Boundaries Mountain. Blessed be the Bodhisattva Guanyin, who gave me the discipline; blessed be you, Master, who freed my body. Did I not go with you to the Western Heaven, I should be shown a wretch who knows a kindness and repays it not, my name cursed ten thousand ages." Now the Tang monk was a compassionate holy monk; seeing Pilgrim plead so piteously he turned his heart about. "Since you say so, I spare you this once. Offend no more. If you do evil as before, I will chant this spell round upon round, twenty times." "Thirty times, as you please — only I will strike no one." He helped the Tang monk into the saddle and presented the peaches he had picked; the Tang monk ate a few in the saddle to stay his hunger.
Now the demon had fled for her life into the sky: Pilgrim's blow had not killed her at all; she had sent her spirit out and gone. In the clouds she gnashed her teeth, hating Pilgrim in her heart: "For years I have only heard his skill talked of; today the talk proves no lie. That Tang monk did not know me, and was ready to eat. Had he but bowed his head and taken one breath of it, one grab and he were mine — would he not be mine? And then he must come walking up, spoil the whole business, and near knock me down with a staff of his own. To let this monk go is labor lost, truly. I will go down and play with him again."
Brave demon! She pressed down her dark wind and at the foot of the slope shook herself and changed into an old woman, eighty years of age, a crook-headed bamboo staff in her hand, walking toward them wailing at every step. Bajie saw her and cried in alarm: "Master, bad news! That granny is come looking for someone." "Looking for whom?" "The one our brother struck down was certainly her daughter; this must be her mother coming to look for her." "Brother, no nonsense," said Pilgrim. "The girl was eighteen; this old woman is eighty. How does a woman of sixty-odd bear a child? A fake for certain. Let old Sun go look."
Brave Pilgrim! He strode up close to look. The monster was like this:
A false-made granny, both temples like ice and snow.Walking slowly, slowly; stepping faint and fearful.A frail body, gaunt and trembling; a face like a withered cabbage leaf.Cheekbones tilted upward; lips turned down at the corners.Old age is not youth: her whole face is pleated like lotus leaves.
Pilgrim knew her for the demon and wasted no words: the staff rose and struck at her head. At the staff's rising the creature, as before, roused herself, cast out her primal spirit, and slipped her true self away, leaving the false body struck dead at the roadside.
The Tang monk, seeing it, tumbled from his horse in horror and lay at the roadside, no second word, chanting the Tight-Fillet Spell over and over, a full twenty rounds. Pity: the spell bound Pilgrim's head into a wasp-waisted gourd, the pain past bearing; he rolled up, pleading: "Master, chant no more — say what you have to say!" "What is there to say?" said the Tang monk. "For the religious, the ear that hears good words does not fall into hell. I reason with you thus, and still you deal death? One commoner struck down, and now another — what do you say to that?" "She was a demon." "Monkey, you babble. Where do all these demons come from? You are one who has no heart for good and a will for evil. Go." "Master, you send me away again? Go back I will — only one thing does not sit right." "What does not sit right?" "Master," said Bajie, "he wants his share of the luggage! He has been your monk these years — he cannot go home empty-handed. Give him a couple of things out of the bundle, those old gowns, the worn hat, and be done."
At this Pilgrim bounded with rage. "You sharp-snouted lout! Old Sun has held to the Buddha's gate from the first, without one grain of envy or one ounce of clinging — when did I ask a share of luggage?" "If you neither envy nor cling, why do you not go?" "To tell you the truth, Master: five hundred years ago, when old Sun dwelt in the Water Curtain Cave on Flower-Fruit Mountain in the fullness of his heroics, he took and tamed the devils of seventy-two caves; he had forty-seven thousand little fiends under him, wore the purple-gold crown on his head, the ochre-yellow robe on his back, the Lantian sash at his waist, cloud-walking shoes on his feet, and the As-You-Will Gold-Banded Staff in his hand — a true man among men, I was. Since I crossed over my sins at the Buddha's mercy and shaved my head to hold the upright rule of the Buddhist gate, and became your disciple with this gold fillet bound on my crown — if I go back, how should I face the people of my old home? If you truly do not want me, chant the Loosening-Fillet Spell, take this fillet off, and keep it — set it on some other head — and I will go gladly and willingly, for the sake of all my days with you. Surely you have that much feeling left?" Tripitaka was greatly startled. "Wukong, the Bodhisattva gave me the Tight-Fillet Spell in secret, that was all. There is no such thing as a Loosening-Fillet Spell." "If there is no Loosening-Fillet Spell, then take me along a while yet." The elder, at his wit's end again, said: "Rise. I spare you this once more. But no more dealing death." "Never again, never again." He helped the master into the saddle, and they cleaved their way forward.
Now as for the demon: Pilgrim's second staff had not killed her either. In mid-air the creature praised him without end: "A monkey king indeed, and sharp of eye! I changed so cunningly, and still he knew me. These monks travel fast. Once over this mountain, forty li down to the west, they are out of my jurisdiction. If some other demon scoops them up, others' mouths will laugh themselves wide and my own heart will crack with spite. I will go down and play with him once more."
Brave demon! She pressed her dark wind down, and at the foot of the slope shook herself and changed into an old grandfather. Truly he was:
White-haired as Pengzu; gray of beard, outdoing the Star of Longevity.In his ears a jade chime ringing; before his eyes golden stars a-shimmer.A dragon-head staff beneath his hand; a light crane-feather cloak about him.Prayer beads counting in his fingers; between his lips, the sutra of Namu.
The Tang monk saw him from the saddle and rejoiced: "Amitabha! The west is a blessed land indeed — the old gentleman can hardly walk, and all the while he murmurs his sutra." "Master, hold your praise," said Bajie. "That is the root of the trouble." "How the root of trouble?" "Our brother struck down his daughter, then his wife; this is the old man himself come looking for them. If we tumble into his arms, Master — you pay with your life, a capital crime; old Pig as accessory, sentenced to the frontier; Sha Monk under orders, sentenced to the post-road stations. And our brother works some escape art and is gone — are not the three of us left to stand the jar and take the blame?"
Pilgrim heard and said: "This idiot-root and his wild talk — he would frighten the master to death. Let old Sun go look again." He hid the staff at his side, came up to meet the monster, and called: "Old gentleman, where are you bound? Walking and chanting sutra both — how so?" The demon misread the beam of the scale: she took the Great Sage Sun for any common man, and answered: "Elder, this old man's family has lived here for generations. All my life I have loved good works, fed monks, read the sutras, said the Buddha's name. Heaven gave me no son: one little daughter only, and a son-in-law taken into the house. This morning she carried the meal down to the fields — and fell into a tiger's jaws, I fear. My old wife went first to look and has not come back either. Nothing known of either of them, so I have come to search. If truly their lives were taken, there is no help for it: I will gather their bones and carry them home to the family graves." Pilgrim laughed. "I am the very ancestor of tiger-baiters. How do you come, a ghost tucked in your sleeve, to gull me? You might deceive all these others; you cannot deceive me. I know you for a demon." The demon was struck dumb. Pilgrim drew out the staff and thought to himself: "If I do not strike, it looks as if her tricks had won the day; if I strike, I fear the master chants that spell." And again: "If I do not kill her, one opening is all she needs to grab the master away — and then is it not back to the toil and trouble of the rescue? Strike, then. One blow and she is dead; let the master chant his spell. The saying goes: however cruel the tiger, it does not eat its young. With my clever words and flowery tongue, quick mouth and nimble speech, I will talk him round — that may serve." Brave Great Sage! He murmured his spell and called the local earth god and the mountain god of the place: "This demon has come three times to toy with my master. This time I mean to strike her dead. Stand witness for me in mid-air; let her not slip away." The gods took their orders — who dared refuse? — and kept watch in the clouds. The Great Sage's staff came down, struck the demon low, and cut off her numinous light at last.
The Tang monk, in the saddle, shook and trembled once more, his tongue struck dumb. And Bajie beside him laughed: "Fine Pilgrim — clean mad now! Half a day's walking, and he has killed three people." The Tang monk was raising the spell when Pilgrim hurried to the horse's head: "Master, do not chant, do not chant. Come look at her shape." It was a heap of chalk-white bones. The Tang monk was astounded. "Wukong, the creature died this instant — how has it turned to a heap of skeletons?" "She was a corpse-demon, a lurking spirit working mischief here, beguiling men to their ruin. Struck down by me, she showed her true form. On her spine is a line of writing: Lady White Bone." Hearing this the Tang monk was indeed half persuaded. But Bajie beside him must pour in his poison: "Master, his hand is heavy and his staff fierce — he killed the woman, and only fears your spell; he has changed her into this shape on purpose, to blind your eyes." The Tang monk, soft of ear as he was, believed him again, and at once chanted once more. Pilgrim could not bear the pain, and knelt at the roadside crying only: "Do not chant, do not chant — say what you have to say, quickly!" "Monkey-head, what more is there to say? For the religious, doing good is like grass in a spring garden: you do not see it grow, yet daily it increases. Doing evil is like the whetstone: you do not see it wear, yet daily it lessens. Here in the wilds you have struck down three souls in a row, and no one to inform against you, no kin to demand justice. But in a city, where people throng — you with that mourning staff, not knowing good from bad in the moment, striking out at folk — a great disaster breaks, and how do I get clear of it? Go back." "Master, you wrong me. That creature was a demon to the bone, with her heart set on harming you. I struck her dead and rid you of the peril, and you would not know it — you believe the Idiot's poisonous whisperings, and banish me time after time. The saying goes: a thing does not pass three times. If I do not go now, I am truly a base and shameless wretch. I go, I go. Go I will — only you will have no one at your hand." The Tang monk flared: "This brazen ape grows more insolent by the minute! So only you are a man — are Wuneng and Wujing not men?"
The Great Sage, hearing those two called men, could not master his grief, bitter and desolate. "Bitter!" he said to the Tang monk. "When you left Chang'an that day, Liu Boqin saw you on the road. At Two Boundaries Mountain you freed me, and I bowed and took you for my master. I have threaded ancient caves and entered deep woods, seized demons and caught monsters, taken in Bajie, won Sha Monk, and eaten to the last the thousand hardships and ten thousand toils. And today, with clear eyes you play the fool, and only bid me go. It is the old story: the birds all shot, the bow is put away; the rabbit dead, the dog is boiled! Enough, enough, enough — only that Tight-Fillet Spell of yours remains." "I will never chant it again," said the Tang monk. "That is hard to promise. When some cruel demon's torment has you fast, and Bajie and Sha Monk cannot save you, you will think of me, and unable to help it, chant it once more. Across a hundred thousand li my head will ache at it still. If I must come back to you, better never have taken the notion."
Tripitaka, at his every word, grew the more enraged: he tumbled from the saddle, had Sha Monk bring paper and brush from the bundle, drew water from the stream below, ground the ink on a stone, and wrote out a letter of banishment, handing it to Pilgrim. "Monkey-head, take this as witness: you are my disciple no more. If ever I see you again, may I fall into the Avici hell." Pilgrim took the letter quickly. "Master, no need for oaths. Old Sun goes." He folded the letter away into his sleeve, then turned gently to the Tang monk: "Master, I have been with you all this while, and was taught by the Bodhisattva besides. To stop halfway, with the true fruit unattained — sit, I beg you, and take one bow from me, and I can go with an easy heart." The Tang monk turned his back and would not heed him, muttering: "I am a good monk; I take no homage from a wicked one." The Great Sage, ignored, played his bodies-beyond-the-body art: he plucked three hairs from the back of his head, blew on them a breath of immortal air, cried "Change!" — and three Pilgrims stood there, four with his true body, surrounding the master on every side and bowing down. The elder could not dodge them right or left, and so took the bow, after all.
The Great Sage sprang up, shook himself, and gathered in his hairs, and gave Sha Monk his charge: "Worthy brother, you are a good soul — only keep a careful watch on Bajie's whisperings, and be the more careful on the road. If ever a demon seizes the master, tell them old Sun is his eldest disciple. The hairy fiends of the west have heard of my methods: they will not dare harm my master." "I am a good monk," said the Tang monk, "and will not speak the name of such a wicked one. Go back."
The Great Sage, seeing the elder immovable, turned from him and from his purpose, and at last had no choice but to go. See him:
With tears held in his eyes he bowed his head and left his elder; with grief in his heart he turned and gave his charge to Sha Monk.One toss of the head burst the grass before the slope; two kicks spurned the vines across the ground.Up to heaven, down to earth, turning like a wheel; over seas and mountains first of all in skill.In an instant his shadow was gone; in a flash he was back along the old road.
See him, swallowing his anger, take leave of his master, mount the somersault cloud, and go straight back to the Water Curtain Cave on Flower-Fruit Mountain. Alone, desolate and wretched, he suddenly heard water roaring in his ears. The Great Sage looked out of mid-air: it was the sound of the tide rising in the Eastern Ocean. At the sight he thought again of the Tang monk, and could not hold back the tears on his cheeks. He stayed his cloud and stood a long while before he went.
But what turns and changes would follow from this going — listen to the next chapter to find out.
Chapter 28
Traditional Chinese
第二十八回 花果山群妖聚義 黑松林三藏逢魔
卻說那大聖雖被唐僧逐趕，然猶思念感嘆不已，早望見東洋大海，道：「我不走此路者，已五百年矣！」只見那海水：
煙波蕩蕩，巨浪悠悠。煙波蕩蕩接天河，巨浪悠悠通地脈。潮來洶湧，水浸灣環。潮來洶湧，猶如霹靂吼三春；水浸灣環，卻似狂風吹九夏。乘龍福老，往來必定皺眉行；跨鶴仙童，反覆果然憂慮過。近岸無村社，傍水少漁舟。浪捲千年雪，風生六月秋。野禽憑出沒，沙鳥任沉浮。眼前無釣客，耳畔只聞鷗。海底遊魚樂，天邊過雁愁。
那行者將身一縱，跳過了東洋大海，早至花果山。按落雲頭，睜睛觀看，那山上花草俱無，煙霞盡絕；峰巖倒塌，林樹焦枯。你道怎麼這等？只因他鬧了天宮，拿上界去，此山被顯聖二郎神率領那梅山七弟兄，放火燒壞了。這大聖倍加悽慘。有一篇敗山頹景的古風為證。古風云：
回顧仙山兩淚垂，對山悽慘更傷悲。當時只道山無損，今日方知地有虧。可恨二郎將我滅，堪嗔小聖把人欺。行兇掘你先靈墓，無干破爾祖墳基。滿天霞霧皆消蕩，遍地風雲盡散稀。東嶺不聞斑虎嘯，西山那見白猿啼。北谿狐兔無蹤跡，南谷獐𤜱沒影遺。青石燒成千塊土，碧砂化作一堆泥。洞外喬松皆倚倒，崖前翠柏盡稀少。椿杉槐檜栗檀焦，桃杏李梅梨棗了。柘絕桑無怎養蠶？柳稀竹少難棲鳥。峰頭巧石化為塵，澗底泉乾都是草。崖前土黑沒芝蘭，路畔泥紅藤薜攀。往日飛禽飛那處？當時走獸走何山？豹嫌蟒惡傾頹所，鶴避蛇回敗壞間。想是日前行惡念，致令目下受艱難。
那大聖正當悲切，只聽得那芳草坡前，曼荊凹內，響一聲，跳出七八個小猴，一擁上前，圍住叩頭。高叫道：「大聖爺爺，今日來家了？」美猴王道：「你們因何不耍不頑，一個個都潛蹤隱跡？我來多時了，不見你們形影，何也？」群猴聽說，一個個垂淚告道：「自大聖擒拿上界，我們被獵人之苦，著實難捱。怎禁他硬弩強弓，黃鷹劣犬，網扣槍鉤，故此各惜性命，不敢出頭頑耍，只是深潛洞府，遠避窩巢。饑去坡前偷草食，渴來澗下吸清泉。卻才聽得大聖爺爺聲音，特來接見，伏望扶持。」那大聖聞得此言，愈加悽慘。便問：「你們還有多少在此山上？」群猴道：「老者小者，只有千把。」大聖道：「我當時共有四萬七千群妖，如今都往那裡去了？」群猴道：「自從爺爺去後，這山被二郎菩薩點上火，燒殺了大半。我們蹲在井裡，鑽在澗內，藏於鐵板橋下，得了性命。及至火滅煙消出來時，又沒花果養贍，難以存活，別處又去了一半。我們這一半，捱苦的住在山中。這兩年，又被些打獵的搶了一半去也。」行者道：「他搶你去何幹？」群猴道：「說起這獵戶，可恨！他把我們中箭著槍的，中毒打死的，拿了去剝皮剔骨，醬煮醋蒸，油煎鹽炒，當做下飯食用。或有那遭網的，遇扣的，夾活兒拿去了，教他跳圈做戲，翻觔斗，豎蜻蜓，當街上篩鑼擂鼓，無所不為的頑耍。」
大聖聞此言，更十分惱怒道：「洞中有甚麼人執事？」群妖道：「還有馬、流二元帥，崩、芭二將軍管著哩。」大聖道：「你們去報他知道，說我來了。」那些小妖，撞入門內報道：「大聖爺爺來家了。」那馬、流、奔、芭聞報，忙出門叩頭，迎接進洞。大聖坐在中間，群怪羅拜於前，啟道：「大聖爺爺，近聞得你得了性命，保唐僧往西天取經，如何不走西方，卻回本山？」大聖道：「小的們，你不知道，那唐三藏不識賢愚：我為他一路上捉怪擒魔，使盡了平生的手段，幾番家打殺妖精；他說我行兇作惡，不要我做徒弟，把我逐趕回來，寫立貶書為照，永不聽用了。」
眾猴鼓掌大笑道：「造化，造化。做甚麼和尚，且家來，帶攜我們耍子幾年罷。」叫：「快安排椰子酒來，與爺爺接風。」大聖道：「且莫飲酒，我問你那打獵的人，幾時來我山上一度？」馬、流道：「大聖，不論甚麼時度，他逐日家在這裡纏擾。」大聖道：「他怎麼今日不來？」馬、流道：「看待來耶。」大聖吩咐：「小的們，都出去把那山上燒酥了的碎石頭與我搬將起來堆著。或二三十個一推，或五六十個一堆堆著，我有用處。」那些小猴都是一窩峰，一個個亂搬了許多堆集。大聖看了，教：「小的們，都往洞內藏躲，讓老孫作法。」
那大聖上了山巔看處，只見那南半邊鼕鼕鼓響，噹噹鑼鳴，閃上有千餘人馬，都架著鷹犬，持著刀槍。猴王仔細看那些人來得兇險，好男子，真個驍勇。但見：
狐皮蓋肩頂，錦綺裹腰胸。袋插狼牙箭，胯掛寶雕弓。人似搜山虎，馬如跳澗龍。成群引著犬，滿膀架其鷹。荊筐擡火炮，帶定海東青。粘竿百十擔，兔叉有千根。牛頭攔路網，閻王扣子繩。一齊亂吆喝，散撒滿天星。
大聖見那些人佈上他的山來，心中大怒，手裡捻訣，口內念念有詞，往那巽地上吸了一口氣，呼的吹將去，便是一陣狂風。好風！但見：
揚塵播土，倒樹摧林。海浪如山聳，渾波萬疊侵。乾坤昏蕩蕩，日月暗沉沉。一陣搖松如虎嘯，忽然入竹似龍吟。萬竅怒號天噫氣，飛砂走石亂傷人。
大聖作起這大風，將那碎石，乘風亂飛亂舞。可憐把那些千餘人馬，一個個：
石打烏頭粉碎，沙飛海馬俱傷。人參官桂嶺前忙，血染朱砂地上。附子難歸故里，檳榔怎得還鄉。屍骸輕粉臥山場，紅娘子家中盼望。
詩曰：
人亡馬死怎歸家，野鬼孤魂亂似麻。可憐抖擻英雄將，不辨賢愚血染沙。
大聖按落雲頭，鼓掌大笑道：「造化，造化。自從歸順唐僧，做了和尚，他每每勸我話道：『千日行善，善猶不足；一日行惡，惡自有餘。』真有此話。我跟著他，打殺幾個妖精，他就怪我行兇。今日來家，卻結果了這許多獵戶。」叫：「小的們，出來！」那群猴狂風過去，聽得大聖呼喚，一個個跳將出來。大聖道：「你們去南山下，把那打死的獵戶衣服剝得來家，洗淨血跡，穿了遮寒；把死人的屍首都推在那萬丈深潭內；把死倒的馬拖將來，剝了皮，做靴穿，將肉醃著，慢慢的食用；把那些弓箭槍刀，與你們操演武藝；將那雜色旗號，收來我用。」群猴一個個領諾。
那大聖把旗拆洗，總鬥做一面雜彩花旗，上寫著「重修花果山，復整水簾洞，齊天大聖」十四字。豎起杆子，將旗掛於洞外。逐日招魔聚獸，積草屯糧，不題「和尚」二字。他的人情又大，手段又高，便去四海龍王借些甘霖仙水，把山洗青了。前栽榆柳，後種松柟，桃李棗梅，無所不備。逍遙自在，樂業安居不題。
卻說唐僧聽信狡性，縱放心猿，攀鞍上馬。八戒前邊開路，沙僧挑著行李西行。過了白虎嶺，忽見一帶林坵，真個是藤攀葛繞，柏翠松青。三藏叫道：「徒弟呀，山路崎嶇，甚是難走，卻又松林叢簇，樹木森羅，切須仔細，恐有妖邪妖獸。」你看那獃子抖擻精神，叫沙僧帶著馬，他使釘鈀開路，領唐僧徑入松林之內。正行處，那長老兜住馬道：「八戒，我這一日其實饑了，那裡尋些齋飯我吃？」八戒道：「師父請下馬，在此等老豬去尋。」長老下了馬，沙僧歇了擔，取出缽盂，遞與八戒。八戒道：「我去也。」長老問：「那裡去？」八戒道：「莫管，我這一去，鑽冰取火尋齋至，壓雪求油化飯來。」
你看他出了松林，往西行經十餘里，更不曾撞著一個人家，真是有狼虎無人煙的去處。那獃子走得辛苦，心內沉吟道：「當年行者在日，老和尚要的就有；今日輪到我的身上，誠所謂『當家才知柴米價，養子方曉父娘恩』。公道沒去化處。」卻又走得瞌睡上來，思道：「我若就回去，對老和尚說沒處化齋，他也不信我走了這許多路。須是再多幌個時辰，才好去回話。也罷，也罷，且往這草科裡睡睡。」獃子就把頭拱在草裡睡下。當時也只說朦朧朦朧就起來，豈知走路辛苦的人，丟倒頭，只管齁齁睡起。
且不言八戒在此睡覺。卻說長老在那林間耳熱眼跳，身心不安。急回叫沙僧道：「悟能去化齋，怎麼這早晚還不回？」沙僧道：「師父，你還不曉得哩。他見這西方上人家齋僧的多，他肚子又大，他管你？直等他吃飽了才來哩。」三藏道：「正是呀，倘或他在那裡貪著吃齋，我們那裡會他？天色晚了，此間不是個住處，須要尋個下處方好哩。」沙僧道：「不打緊，師父，你且坐在這裡，等我去尋他來。」三藏道：「正是，正是。有齋沒齋罷了，只是尋下處要緊。」沙僧綽了寶杖，徑出松林來找八戒。
長老獨坐林中，十分悶倦，只得強打精神，跳將起來，把行李攢在一處，將馬拴在樹上。取下戴的斗笠，插定了錫杖，整一整緇衣，徐步幽林，權為散悶。那長老看遍了野草山花，聽不得歸巢鳥噪。原來那林子內都是些草深路小的去處，只因他情思紊亂，卻走錯了。他一來也是要散散悶，二來也是要尋八戒、沙僧。不期他兩個走的是直西路，長老轉了一會，卻走向南邊去了。出得松林，忽擡頭，見那壁廂金光閃爍，彩氣騰騰。仔細看處，原來是一座寶塔，金頂放光。這是那西落的日色，映著那金頂放亮。他道：「我弟子卻沒緣法哩。自離東土，發願逢廟燒香，見佛拜佛，遇塔掃塔。那放光的不是一座黃金寶塔？怎麼就不曾走那條路？塔下必有寺院，院內必有僧家，且等我走走。這行李、白馬，料此處無人行走，卻也無事。那裡若有方便處，待徒弟們來，一同借歇。」
噫！長老一時晦氣到了。你看他拽開步，竟至塔邊。但見那：
石崖高萬丈，山大接青霄。根連地厚，峰插天高。兩邊雜樹數千棵，前後藤纏百餘里。花映草梢風有影，水流雲竇月無根。倒木橫擔深澗，枯藤結掛光峰。石橋下，流滾滾清泉；臺座上，長明明白粉。遠觀一似三島天堂，近看有如蓬萊勝境。香松紫竹遶山溪，鴉鵲猿猴穿峻嶺。洞門外，有一來一往的走獸成行；樹林裡，有或出或入的飛禽作隊。青青香草秀，艷艷野花開。這所在分明是惡境，那長老晦氣撞將來。
那長老舉步進前，才來到塔門之下，只見一個斑竹簾兒掛在裡面。他破步入門，揭起來，往裡就進猛擡頭，見那石床上，側睡著一個妖魔。你道他怎生模樣：
青靛臉，白獠牙，一張大口呀呀。兩邊亂蓬蓬的鬢毛，卻都是些胭脂染色；三四紫巍巍的髭髯，恍疑是那荔枝排芽。鸚嘴般的鼻兒拱拱，曙星樣的眼兒巴巴。兩個拳頭，和尚缽盂模樣；二隻藍腳，懸崖榾柮枒槎。斜披著淡黃袍帳，賽過那織錦袈裟。拿的一口刀，精光耀映；眠的一塊石，細潤無瑕。他也曾小妖排蟻陣，他也曾老怪坐蜂衙。你看他威風凜凜，大家吆喝，叫一聲爺。他也曾月作三人壺酌酒，他也曾風生兩腋盞傾茶。你看他神通浩浩，霎著下眼，遊遍天涯。荒林喧鳥雀，深莽宿龍蛇。仙子種田生白玉，道人伏火養丹砂。小小洞門，雖到不得那阿鼻地獄；楞楞妖怪，卻就是一個牛頭夜叉。
那長老看見他這般模樣，諕得打了一個倒退，遍體酥麻，兩腿酸軟，即忙的抽身便走。剛剛轉了一個身，那妖魔他的靈性著實是強，大撐開著一雙金睛鬼眼，叫聲：「小的們，你看門外是甚麼人？」一個小妖就伸頭望門外一看，看見是個光頭的長老，連忙跑將進去報道：「大王，外面是個和尚哩。團頭大面，兩耳垂肩；嫩刮刮的一身肉，細嬌嬌的一張皮：且是好個和尚。」那妖聞言，啊聲笑道：「這叫做個『蛇頭上蒼蠅，自來的衣食』。你眾小的們，疾忙趕上去，與我拿將來，我這裡重重有賞。」那些小妖就是一窩蜂，齊齊擁上。三藏見了，雖則是一心忙似箭，兩腳走如飛，終是心驚膽顫，腿軟腳麻；況且是山路崎嶇，林深日暮，步兒那裡移得動：被那些小妖平擡將去。正是：
龍遊淺水遭蝦戲，虎落平原被犬欺。縱然好事多磨障，誰像唐僧西向時？
你看那眾小妖擡得長老，放在那竹簾兒外，歡歡喜喜報聲道：「大王，拿得和尚進來了。」那老妖他也偷眼瞧一瞧，只見三藏頭直上，貌堂堂，果然好一個和尚。他便心中想道：「這等好和尚，必是上方人物，不當小可的。若不做個威風，他怎肯服降哩？」陡然間，就狐假虎威，紅鬚倒豎，血髮朝天，眼睛迸裂，大喝一聲道：「帶那和尚進來！」眾妖們大家響響的答應了一聲：「是！」就把三藏望裡面只是一推。這是「既在矮檐下，怎敢不低頭。」三藏只得雙手合著，與他見個禮。那妖道：「你是那裡和尚？從那裡來？到那裡去？快快說明！」三藏道：「我本是唐朝僧人，奉大唐皇帝敕命，前往西方訪求經偈，經過貴山，特來塔下謁聖，不期驚動威嚴，望乞恕罪。待往西方取得經回東土，永註高名也。」那妖聞言，呵呵大笑道：「我說是上邦人物，果然是你。正要吃你哩，卻來的甚好，甚好，不然，卻不錯放過了？你該是我口內的食，自然要撞將來，就放也放不去，就走也走不脫！」叫小妖：「把那和尚拿去綁了。」果然那些小妖一擁上前，把個長老繩纏索綁，縛在那定魂樁上。
老妖持刀又問道：「和尚，你一行有幾個？終不然一人敢上西天？」三藏見他持刀，又老實說道：「大王，我有兩個徒弟，叫做豬八戒、沙和尚，都出松林化齋去了。還有一擔行李，一匹白馬，都在松林裡放著哩。」老妖道：「又造化了。兩個徒弟，連你三個，連馬四個，夠吃一頓了。」小妖道：「我們去捉他來。」老妖道：「不要出去，把前門關了。他兩個化齋來，一定尋師父吃；尋不著，一定尋著我門上。常言道：『上門的買賣好做。』且等慢慢的捉他。」眾小妖把前門閉了。
且不言三藏逢災。卻說那沙僧出林找八戒，直有十餘里遠近，不曾見個莊村。他卻站在高埠上正然觀看，只聽得草中有人言語，急使杖撥開深草看時，原來是獃子在裡面說夢話哩。被沙僧揪著耳朵，方叫醒了。道：「好獃子啊！師父教你化齋，許你在此睡覺的？」那獃子冒冒失失的醒來道：「兄弟，有甚時候了？」沙僧道：「快起來，師父說有齋沒齋也罷，教你我那裡尋下住處哩。」
獃子懵懵懂懂的托著缽盂，拑著釘鈀，與沙僧徑直回來。到林中看時，不見了師父。沙僧埋怨道：「都是你這獃子化齋不來，必有妖精拿師父也。」八戒笑道：「兄弟，莫要胡說。那林子裡是個清雅的去處，決然沒有妖精。想是老和尚坐不住，往那裡觀風去了。我們尋他去來。」二人只得牽馬挑擔，收拾了斗篷、錫杖，出松林尋找師父。
這一回，也是唐僧不該死。他兩個尋一會不見，忽見那正南下有金光閃灼，八戒道：「兄弟啊，有福的只是有福，你看師父往他家去了。那放光的是座寶塔，誰敢怠慢？一定要安排齋飯，留他在那裡受用。我們還不走動些，也趕上去吃些齋兒。」沙僧道：「哥啊，定不得吉兇哩，我們且去看來。」
二人雄糾糾的到了門前：「呀！閉著門哩。」只見那門上橫安了一塊白玉石板，上鐫著六個大字：「碗子山波月洞」。沙僧道：「哥啊，這不是甚麼寺院，是一座妖精洞府也。我師父在這裡，也見不得哩。」八戒道：「兄弟莫怕。你且拴下馬匹，守著行李，待我問他的信看。」那獃子舉著鈀，上前高叫：「開門！開門！」那洞內有把門的小妖開了門忽見他兩個的模樣，急抽身，跑入裡面報道：「大王，買賣來了。」老妖道：「那裡買賣？」小妖道：「洞門外有一個長嘴大耳的和尚，與一個晦氣色的和尚，來叫門了。」老妖大喜道：「是豬八戒與沙僧尋將來也。噫，他也會尋哩，怎麼就尋到我這門上？既然嘴臉兇頑，卻莫要怠慢了他。」叫：「取披掛來。」小妖擡來，就結束了，綽刀在手，徑出門來。
卻說那八戒、沙僧在門前正等，只見妖魔來得兇險。你道他怎生打扮：
青臉紅鬚赤髮飄，黃金鎧甲亮光饒。裹肚襯腰磲石帶，攀胸勒甲步雲絛。閑立山前風吼吼，悶遊海外浪滔滔。一雙藍靛焦觔手，執定追魂取命刀。要知此物名和姓，聲揚二字喚黃袍。
那黃袍老怪出得門來，便問：「你是那方和尚，在我門首吆喝？」八戒道：「我兒子，你不認得？我是你老爺。我是大唐差往西天去的。我師父是那御弟三藏。若在你家內，趁早送出來，省了我釘鈀築進去。」那怪笑道：「是是是，有一個唐僧在我家，我也不曾怠慢他，安排些人肉包兒與他吃哩。你們也進去吃一個兒，何如？」
這獃子認真就要進去。沙僧一把扯住道：「哥啊，他哄你哩，你幾時又吃人肉哩？」獃子卻才省悟，掣釘鈀，望妖怪劈臉就築；那怪物側身躲過，使鋼刀急架相迎。兩個都顯神通，縱雲頭，跳在空中廝殺。沙僧撇了行李、白馬，舉寶杖，急急幫攻。此時兩個狠和尚，一個潑妖魔，在雲端裡，這一場好殺。正是那：
杖起刀迎，鈀來刀架。一員魔將施威，兩個神僧顯化。九齒鈀真個英雄，降妖杖誠然兇咤。沒前後左右齊來，那黃袍公然不怕。你看他蘸鋼刀晃亮如銀，其實的那神通也為廣大。只殺得滿空中霧遶雲迷，半山裡崖崩嶺咋。一個為聲名，怎肯干休；一個為師父，斷然不怕。
他三個在半空中往往來來，戰經數十回合，不分勝負。各因性命要緊，其實難解難分。
畢竟不知怎救唐僧，且聽下回分解。
English
On Flower-Fruit Mountain the Demons Gather in Fellowship; in the Black Pine Wood the Tripitaka Meets a Demon
Now the Great Sage, though banished by the Tang monk, went pining and sighing without end, and soon descried the Eastern Ocean. "It is five hundred years," he said, "since I last took this road!" And the sea water was like this:
Misty waves broad and swaying; huge billows drifting far.Misty waves broad and swaying join the River of Heaven; huge billows drifting far run down to the veins of earth.The tide comes surging; the water floods and winds around.The tide comes surging, like thunder splitting the third spring month; the water floods and winds around, like a wild wind sweeping the height of summer.The blessed elders riding dragons must travel it frowning; the immortal boys straddling cranes pass and repass in sober care.Near the shore no villages; along the water few fishing boats.Waves roll up a thousand years of snow; the wind brews an autumn in the sixth month.Wild fowl come and go at will; sand birds sink and rise as they please.Before the eyes never an angler; at the ears nothing but gulls.In the sea's depths the fish are glad; at the sky's rim the passing geese grieve.
Pilgrim gave one spring, vaulted the Eastern Ocean, and was soon over Flower-Fruit Mountain. Pressing down the cloud he opened his eyes and looked: on the mountain neither grass nor flower, the mists and rose-light all gone; peaks and crags fallen, forest trees scorched and withered. And why was it so? Because when he wrought havoc in the Heavenly Palace and was carried up to the upper world, this mountain was fired and ruined by the Illustrious Sage True Lord Erlang, leading his seven brothers of Meishan. The Great Sage's grief was doubled. There is an old-style poem of the mountain's ruin to prove it. The old-style poem says:
He looks back at the immortal mountain, and both eyes rain tears; face to face with the mountain, desolation upon grief.In those days I thought the mountain could take no harm; only today I learn the ground itself was broken.Hateful Erlang, who would have made an end of me; galling little sage, who mocks the fallen.In fury I will dig up the graves of your ancestors; unprovoked, I will shatter your fathers' tomb.The rose-light and mists of the whole sky are washed away; wind and cloud over the face of the earth scattered and thinned.On the eastern ridge no more the cry of spotted tigers; on the western mountain where now the white gibbons call?In the northern stream the fox and hare leave no track; in the southern valley roebuck and doe are seen no more.Blue rocks burned to a thousand lumps of clay; emerald sands turned to a heap of mud.Outside the caves the tall pines lean and lie; before the crags the kingfisher cypresses grown few.Ailanthus and fir, locust and juniper, chestnut and sandalwood scorched; peach, apricot, plum, pear, and jujube, done.Cudrania gone and mulberry none — how feed the silkworms? Willows sparse and bamboo few — where should birds lodge?On the peaks the fancied rocks are dust; at the ravine's bottom the spring is dry, all grass.Before the crags the soil black, zhi and orchid gone; by the roadside the mud red, vines and ivy crawling.Where have the birds of yesterday flown? On what mountains do the beasts of old time walk?The leopard scorns, the python loathes the ruin; the crane shuns, the serpent turns from the decay.It must be that in the old days an evil thought was acted — hence the hardship suffered now.
The Great Sage was in the midst of his sorrow when, before the fragrant-grass slope, in the bramble hollow, there was a rustle, and out leaped seven or eight little monkeys, who swarmed up and knelt around him knocking their heads. "Grandfather Great Sage! Have you come home today?" The Handsome Monkey King said: "Why are you not out at play, every one of you hidden away? I have been here a good while and seen neither shape nor shadow of you. Why?" At this the monkeys wept, one and all, and told him: "Since the Great Sage was seized and carried to the upper world, we have suffered under the hunters past all bearing. Their stiff crossbows and strong bows, their yellow hawks and fierce dogs, their nets and nooses, spears and hooks — each of us has clung to his life, not daring to show our heads at play, only hiding deep in the cave-abodes, far off in our lairs. Hungry, we sneak to the slope to graze; thirsty, we come down to the ravine to drink the clear spring. Just now we heard Grandfather Great Sage's voice, and came out to meet you. We look up to your protection." At these words the Great Sage's sorrow deepened. "How many of you are still on this mountain?" "Old and young together, barely a thousand," said the monkeys. "In the old days I had forty-seven thousand demons in my train. Where have they all gone?" "Since you left, Grandfather, this mountain was fired by the Bodhisattva Erlang, and more than half were burned or killed. We crouched in the well, burrowed into the ravine, hid under the Iron-Plate Bridge, and kept our lives. When the fire died and the smoke cleared and we crept out, there were no flowers and fruits to feed on; it was hard to live, and half the rest went elsewhere. We of this half have lived on in the mountain in our misery. And these two years past the hunters have carried off half of even us." "What do they want, carrying you off?" said Pilgrim. The monkeys said: "Those hunters — hateful! Those of us shot with arrow or spear, poisoned or beaten dead, they take and flay and bone, boil in sauce, steam in vinegar, fry in oil, stir in salt, and eat with their rice. And those taken in the nets or in the nooses, taken alive, they teach to leap hoops and do tricks, turn somersaults, stand on their heads, while gongs rattle and drums beat in the open street — every sort of sport there is."
The Great Sage heard this and burned with rage. "Who keeps the house now?" "The two marshals Ma and Liu, and the two generals Beng and Ba, still keep it," said the demons. "Go tell them I am come," said the Great Sage. The little demons tumbled in through the gate to report: "Grandfather Great Sage is home!" Ma and Liu, Beng and Ba, hearing the report, hurried out the gate, knocked their heads, and welcomed him into the cave. The Great Sage sat in their midst, the fiends bowed in ranks before him, and they said: "Grandfather Great Sage, we heard you had escaped with your life and gone to guard the Tang monk west to fetch the scriptures. Why are you not on the western road, but back at your own mountain?" "Little ones, you do not know. That Tripitaka Tang cannot tell the worthy from the worthless. For him I have seized monsters and caught demons the whole road, spent every art of my life, beaten demons to death time after time; and he says I deal death and work evil, will not have me for a disciple, has banished me home with a written letter of dismissal for witness — never to be used again."
The monkeys clapped their hands and laughed aloud. "Fortune, fortune! What do you want with being a monk? Stay home, and take us along for a few years' sport." "Quick, lay on the coconut wine, to welcome grandfather home!" "No wine yet," said the Great Sage. "Tell me: when do those hunters come up my mountain?" "Great Sage," said Ma and Liu, "no special season: they pester us here every single day." "How is it they have not come today?" "They will be here any moment," said Ma and Liu. The Great Sage gave his orders: "Little ones, all of you out, and bring me the stones the fire has crumbled, up on the mountain — pile them. Twenty or thirty to a heap, fifty or sixty to a heap: I have a use for them." The little monkeys, a swarm of bees, went helter-skelter and piled many heaps. The Great Sage looked them over and said: "Little ones, all of you hide inside the cave, and leave old Sun to work his art."
The Great Sage went up the mountaintop to watch: on the southern half he saw drums going dong-dong, gongs ringing clang-clang, and up the slope more than a thousand men and horses, hawks and hounds on their arms, knives and spears in their hands. The Monkey King looked carefully: a fierce company, fine men, gallant and bold indeed. And what he saw was this:
Fox pelts over their shoulders; brocade wrapped about waist and chest.Wolf-fang arrows in the quiver; precious carved bows at the hip.Men like tigers raking the hills; horses like dragons clearing the ravines.In packs, leading their dogs; on every arm a perched hawk.Fire-cannons borne on wicker frames; the sea-falcon led in training.Sticky poles by the hundred-load; hare-spears by the thousand shaft.Ox-head nets across the road; Yama's noosing cords.All together they yell and halloo, scattering like stars across the sky.
The Great Sage, seeing the men spread up his mountain, was very great in wrath; he pinched the sign in his hand, muttered words between his lips, drew in one breath toward the southeast, and blew it out with a hoo — and it was a wild gale. A wind! And what a wind:
It lifts the dust and scatters the soil; it fells trees and batters woods.Sea waves heaped like mountains; murky billows pressing fold on fold.Heaven and earth reel darkling; sun and moon sink dim.One gust shakes the pines like a tiger's roar; suddenly in the bamboo it is a dragon's moan.Ten thousand openings howl in fury at the sky's great breath; flying sand and running stones wound men without order.
The Great Sage raised this great wind, and the crumbled stones went flying and dancing on it. Pity those thousand men and horses, every one:
Stones beat the black heads to powder; flying sand wounded the sea-horses all.Ginseng and court-cassia hurry before the ridge; blood stains the ground of cinnabar red.The aconite root will hardly reach his old home; how should the betel palm return to his village?Bones lie on the field like powder of white mercury; the red lady at home watches and hopes.
The poem says:
Men dead and horses dead — how shall they reach their homes? Wild ghosts and lonely souls tangled like hemp.Pity the heroes, bold and brave, who could not tell the worthy from the worthless: blood staining the sand.
The Great Sage pressed down the cloud, clapped his hands, and laughed aloud. "Fortune, fortune! Since I yielded to the Tang monk and became a monk, he was forever exhorting me: do good a thousand days, and still the good falls short; do evil one day, and the evil is already more than enough. The words were true, then. With him, I beat a few demons to death and he charged me with dealing death. Home today, and I have finished off this crowd of hunters." "Little ones, come out!" he called. The monkeys, the wild wind past, heard the Great Sage's call and came hopping out one by one. "Go down below the southern mountain," said the Great Sage. "Strip the dead hunters' clothes and bring them home; wash out the blood and wear them against the cold. Push the dead men's bodies into that bottomless black pool. Drag in the fallen horses, flay them, make boots of the hides; salt down the meat and eat it at your leisure. Take the bows and arrows, spears and knives, and drill in arms; gather up those motley banners: I have a use for them." The monkeys took the orders, one and all.
The Great Sage took the banners apart and washed them, and stitched them into one great banner of motley colors, with fourteen characters written on it: "Rebuild Flower-Fruit Mountain; Restore the Water Curtain Cave; the Great Sage Equal to Heaven." He raised the pole and hung the banner outside the cave. Day by day he gathered demons, mustered beasts, stored grass and grain — and never mentioned the word monk. His connections were great and his arts high: he went and borrowed sweet rain and immortal water from the Dragon Kings of the four seas and washed the mountain green again. Elms and willows planted in front, pines and nan-mu behind, peach, plum, jujube, and plum trees — nothing wanting. Free and easy, content in his work, settled at rest — but of this, no more.
Now the Tang monk had listened to cunning and loosed the monkey of his heart, and mounted into the saddle. Bajie opened the road ahead; Sha Monk shouldered the load, and they went west. Past White Tiger Ridge they came suddenly on a stretch of wooded hills — truly vines climbing and creepers twining, cypresses dark green and pines blue. "Disciples," called Tripitaka, "the mountain road is rough and hard; and here the pines crowd thick and the trees stand ranked: be very careful, for fear of demon spirits and demon beasts." See the Idiot brace himself: he had Sha Monk lead the horse, opened the way with his rake, and brought the Tang monk straight into the pine wood. As they went the elder checked his horse: "Bajie, I am truly hungry today. Find me somewhere some vegetarian food to eat." "Dismount, Master, and wait here while old Pig goes to look." The elder dismounted; Sha Monk set down his load, took out the alms bowl, and handed it to Bajie. "I go," said Bajie. "Where to?" asked the elder. "Never mind where. This trip of mine: through the ice for fire I go to find your food; under the snow for oil I beg your meal."
See him out of the pine wood, walking west ten li and more, never meeting a single household — truly a country of wolves and tigers and no men. The Idiot trudged wearily, brooding: "In the old days, while Pilgrim was here, whatever the old monk wanted he had; now it falls to me — truly as the saying goes, only keeping house teaches you the price of firewood and rice; only raising a son teaches you your parents' kindness. There is truly nowhere to beg." Then drowsiness came over him as he walked. "If I go back now and tell the old monk there was nowhere to beg, he will not believe I walked all this way. I must dawdle another watch before I report. Oh well, oh well — a nap in this grass first." The Idiot burrowed his head into the grass and slept — meaning only to doze a little and get up; who knew that a man worn out with walking, once his head drops, snores on and on.
To leave Bajie sleeping there: the elder, in the wood, felt his ears burn and his eyes twitch, his body and mind unsettled. He turned and called Sha Monk: "Wuneng went to beg the meal — how is it he does not come back at this hour?" "Master, you do not know him yet. He sees the west is full of households that feed monks, and his belly is big — what does he care for you? He will come when he is full." "Just so. If he lingers over the food, when would we ever meet him? It grows late, and this is no place to lodge; we must find some lodging place." "No matter, Master. Sit here, and I will go find him." "Right, right," said Tripitaka. "Food or no food, so be it — the lodging is the thing." Sha Monk took up his precious staff and went straight out of the pine wood to look for Bajie.
The elder, sitting alone in the wood, weary and oppressed, screwed his spirits up at last, sprang up, gathered the luggage in one place, and tied the horse to a tree. He took off his broad hat, planted his tin staff, straightened his black robe, and walked slowly into the deep wood to ease his gloom. The elder looked over wild grasses and mountain flowers, and could not bear the noise of birds going to their nests. Now the wood was all deep grass and narrow paths, and his thoughts being in a tangle, he took the wrong way. Partly he meant to shake off his gloom, partly to look for Bajie and Sha Monk; but those two had gone straight west, and the elder, wandering a while, drifted south. Coming out of the pines he looked up suddenly and saw, thataway, a golden light flashing, colored vapors rising. Looking closely he found it a jeweled pagoda, its golden summit shining — the light of the westering sun caught on the golden top. "But I have no luck at all," he said. "Since I left the Land of the East I have vowed: burn incense at every temple, bow to every Buddha I see, sweep every pagoda I meet. Is not that a pagoda of gold, shining there? How did I never take that road? There must be a temple under the pagoda, monks within the temple. Let me go over. The luggage and the white horse — no one travels here, I reckon; they will be safe. If there is lodging to be had, we will all beg a night's rest when the disciples come."
Ah! But the elder's dark hour had come. See him stride on, straight to the pagoda's side. And what he saw was this:
Stone crags ten thousand feet high; the mountain mass joins the blue sky.Roots joined fast in the thick earth; peaks thrust high into heaven.Some thousands of trees of many kinds on either side; creepers twining a hundred li before and behind.Flowers on the grass tips, shadows in the wind; water through the cloud-holes, the moon without root.Fallen trunks lie across the deep ravines; withered vines hang knotted from the bright peaks.Under the stone bridge, clear water rolling on; on the terrace seat, an ever-burning blaze of white.From afar, the very heaven of the three isles; up close, a fairy realm like Penglai.Sweet pines and purple bamboo wind round the mountain streams; crows and magpies, gibbons and monkeys thread the sheer ridges.Outside the grotto gate, beasts going and coming in files; in the woods, birds flying out and in in flocks.Green the fragrant grasses, fine and fresh; bright the wildflowers, open everywhere.This place was plainly an evil region — and the elder, in his dark hour, walked straight into it.
The elder stepped forward, and had just come beneath the pagoda gate when he saw a bamboo-bead curtain hanging within. He stepped boldly in, lifted the curtain, and went inside — and, looking up abruptly, saw on the stone bed a demon lying on its side. And what do you think he looked like? This:
A face of indigo blue; white tusks; one great mouth yawning wide.His shaggy temple-hair on either side was dyed the color of rouge;his three or four mustaches, bristling purple, might have been lychee buds in ranks.A parrot's beak of a nose, poking out; eyes like morning stars, staring.Two fists like an alms bowl of a monk; two blue feet like gnarled roots on a cliff.A pale-yellow robe thrown aslant across him outshone a woven brocade kashaya.In his hand a knife whose keen light flashed; his bed a slab of stone, fine and smooth, without a flaw.He has marshaled his little demons like ants in battle; he has held his court like old wasps in their hive.See him, terrible in his might, while all the horde roars out and calls him master.He has drunk wine under the moon that made three men; he has taken tea with wind rising under both arms.See him, vast in his powers, eyes cast down, roaming to the sky's far ends.Wild woods clamorous with birds; deep thickets where dragons and serpents lodge.The immortal maids till fields where white jade springs; the Taoists master fire and rear their cinnabar.A little grotto gate — it cannot reach the Avici hell; yet this bold demon is none other than an ox-head yaksha.
The elder, seeing him in this shape, started back in terror, his whole body numb and creepy, both legs gone weak and soft, and made to hurry away. He had barely turned when the demon — his numinous spirit being truly keen — flung wide his golden devil eyes and called: "Little ones, what is that outside the gate?" A little demon poked his head out, saw a bare-headed elder, and scampered in to report: "Great King, it is a monk outside! Round head, broad face, ears down to his shoulders; tender plump flesh all over, delicate fine skin — a very fine monk, truly." The demon laughed aloud at this. "A fly on the serpent's head: food and clothing walking in of themselves. All you little ones, hurry after him and seize him for me — rich rewards here." The little demons, a swarm of bees, closed in together. Tripitaka's heart might fly like an arrow, his feet run like wind, but his heart quaked and his gall trembled, his legs were soft and his feet numb; and the mountain path rough, the wood deep, the day dark — his steps would not carry him. The little demons took him up bodily and carried him off. Truly:
A dragon in shallow water is sported with by shrimps; a tiger on the plain is bullied by dogs.Even the best of undertakings meet with hindrance upon hindrance — but who ever had it like the Tang monk journeying west?
See the little demons carry the elder in, set him down outside the bamboo curtain, and report joyfully: "Great King, we have taken the monk and brought him in." The old demon stole a look at him: Tripitaka held his head high, a stately figure — a fine monk indeed. He thought to himself: "A monk this fine must be someone from the upper world, no common catch. If I do not put on some majesty, will he ever submit?" In a flash he borrowed the tiger's might, red whiskers bristling upright, blood-red hair to the sky, eyes starting from his head, and roared: "Bring the monk in here!" The demons answered as one, loud and ready: "Yes!" — and shoved Tripitaka straight inside. It was the old case: under a low lintel, how dare one not bow the head. Tripitaka could only join his hands and make his obeisance. "What monk are you, and from where? Where bound? Speak, and quickly!" "I am a monk of the Tang, sent by the Emperor of the Great Tang to seek the sutras and gathas in the west. Passing your honorable mountain, I came to pay my respects beneath this pagoda, little thinking I should disturb your majesty. I beg your pardon for the offense. When I have fetched the scriptures from the west back to the Eastern Land, your name shall be forever held in honor." The demon heard and hawed with laughter. "I said a man of the upper kingdom — and it is you indeed. I was just wanting to eat you, and here you come — very good, very good! Otherwise I might have missed you altogether. You are food for my mouth; you would have blundered in of yourself. Loose you, I could not; run you, you could not!" He called to the little demons: "Bind that monk." They swarmed up indeed, wound the elder round with cords and ropes, and lashed him to the Spirit-Fixing Stake.
The old demon, knife in hand, questioned him again: "Monk, how many are in your company? Surely no one man dares go up to the Western Heaven alone?" Seeing the knife, Tripitaka told the simple truth. "Great King, I have two disciples, Zhu Bajie and Sha Monk; both are out of the pines begging food. There is a load of luggage and a white horse, all left in the pine wood." "More fortune still!" said the old demon. "Two disciples, three with you, four with the horse: enough for one good meal." "We will go take them," said the little demons. "Do not go out; shut the front gate. When those two come back from begging, they are sure to look for their master to eat — failing to find him, sure to come to my gate. The proverb says: trade that walks up to the door is easy trade. We will take them at leisure." The little demons shut the front gate.
To leave Tripitaka meeting his calamity: Sha Monk went out of the wood looking for Bajie, a good ten li and more, and never saw a village. Standing on a rise and looking about, he heard a voice in the grass; hastily parting the deep growth with his staff he found the Idiot talking in his sleep. Sha Monk took him by the ear and woke him. "Fine Idiot! The master sent you to beg food — did he license you to sleep here?" The Idiot woke with a jolt. "Brother, what time is it?" "Up quickly. The master says food or no food, so be it — he sends us both to find lodging somewhere."
The Idiot, still in a fog, bore the alms bowl and clutched his rake, and went straight back with Sha Monk. In the wood they looked: no master there. "It is all your doing, Idiot — dawdling over the begging," said Sha Monk reproachfully. "A demon must have taken the master." "Brother, no nonsense," laughed Bajie. "That wood is a quiet, refined spot: no demon in it, surely. The old monk could not sit still, most likely, and has gone off sightseeing somewhere. Let us go find him." The two had no choice but to lead the horse and shoulder the load, gather up the hat and the tin staff, and go out of the pines looking for their master.
This time, too, the Tang monk was not fated to die. The two searched a while without finding him, then saw due south a golden light flashing. "Brother," said Bajie, "the fortunate are simply fortunate. Look, the master has gone to that house there. A jeweled pagoda shining like that — who would dare be lax? They are sure to have laid a meal and be keeping him in comfort. Let us hurry and catch up and share the food." "Brother," said Sha Monk, "there is no telling good from ill. Let us go and see."
The two came striding up to the gate: "Eh! The door is shut." Across the gate lay a slab of white jade, with six great characters carved on it: "Wave-Moon Cave, Bowl Mountain." "Brother," said Sha Monk, "this is no temple: it is a demon's den. If our master is inside here, he is not to be seen." "Fear nothing, brother," said Bajie. "Tie up the horse and mind the luggage; I will go ask after him." The Idiot raised his rake, came up, and bawled: "Open the door! Open the door!" A gate-keeping demon opened it, glimpsed the two of them, whipped back inside, and reported: "Great King, trade has come." "What trade?" said the old demon. "Outside the cave gate, a monk with a long snout and great ears, and one of a sullen dark cast, calling at the gate." The old demon was delighted. "Zhu Bajie and Sha Monk, come hunting them! Ah, he can hunt, can he — hunting them straight to my gate? Those are fierce, unruly faces: we must not be lax with them." "Bring my armor!" The little demons carried it out; he buckled it on, took his knife in hand, and strode straight out the gate.
Now Bajie and Sha Monk stood waiting before the gate when out came the demon, ferocious and dark. And what was he wearing? This:
A blue face, red whiskers, scarlet hair streaming; golden armor flashing bright on bright.A belly-guard and waist-cloth, a chalcedony belt; a breast-strap binding the mail, a cloud-walking sash.Standing at ease before the mountain, the wind roars and roars; roaming sullen overseas, the waves surge and surge.A pair of hands scorched indigo-blue grip fast the soul-chasing, life-taking knife.If you would know this creature's name and surname: two syllables ring through the world — Yellow Robe.
The old demon Yellow Robe came out his gate and demanded: "What monks are you, bawling at my door?" "My son, you do not know me? I am your lord father. I am sent by the Great Tang to the Western Heaven, and my master is Tripitaka, the Emperor's sworn brother. If he is inside your house, hand him out at once, and spare my rake the trouble of coming in after him." The demon laughed. "Yes, yes, yes — there is a Tang monk in my house, and I have not been lax with him either: I have set out little meat dumplings for his supper. Will you come in and have one too?"
The Idiot, in earnest, made to go in; Sha Monk caught him: "Brother, he is mocking you. When did you ever eat human flesh?" The Idiot came to himself, swung the nailed rake, and struck full at the demon's face; the creature swerved aside and met it with his steel knife, quick to parry. Both brought out their powers, mounted the cloud, and leaped into the air to battle. Sha Monk left the luggage and the white horse, raised his precious staff, and hurried to the attack. So two fierce monks and one brazen demon fought it out in the clouds — a fine great battle. And truly:
Staff rose and knife met it; rake came and knife parried.One demon captain put forth his might; two holy monks showed their transforming power.The nine-toothed rake was heroism itself; the demon-quelling staff truly terrible.Without before, behind, left, right, they came all together — and Yellow Robe showed no fear at all.See him: his steel knife flashes bright as silver, and his powers are truly vast.They fought till all the sky was fog and tangled cloud, and on the half of the mountain crags split and ridges crashed.One, for his name's sake, would never call it done; the other, for his master's sake, knew no fear at all.
The three of them came and went in mid-air, fighting dozens of rounds, with victory to neither. Each fought for his life's sake, and truly neither could be loosed from the other.
But how the Tang monk would be rescued — listen to the next chapter to find out.
Chapter 29
Traditional Chinese
第二十九回 脫難江流來國土 承恩八戒轉山林
詩曰：
妄想不復強滅，真如何必希求。 本原自性佛前修，迷悟豈居前後。悟即剎那成正，迷而萬劫沉流。 若能一念合真修，滅盡恆沙罪垢。
卻說那八戒、沙僧與怪鬥經個三十回合，不分勝負。你道怎麼不分勝負？若論賭手段，莫說兩個和尚，就是二十個也敵不過那妖精。只為唐僧命不該死，暗中有那護法神祗保著他；空中又有那六丁六甲、五方揭諦、四值功曹、一十八位護教伽藍助著八戒、沙僧。
且不言他三人戰鬥。卻說那長老在洞裡悲啼，思量他那徒弟，眼中流淚道：「悟能啊，不知你在那個村中逢了善友，貪著齋供？悟淨啊，你又不知在那裡尋他，可能得會？豈知我遇妖魔，在此受難？幾時得會你們，脫了大難，早赴靈山？」正當悲啼煩惱，忽見那洞內走出一個婦人來，扶著定魂樁，叫道：「那長老，你從何來？為何被他縛在此處？」長老聞言，淚眼偷看，那婦人約有三十年紀。遂道：「女菩薩，不消問了。我已是該死的，走進你家門來也，要吃就吃了罷，又問怎的？」那婦人道：「我不是吃人的。我家離此西下有三百餘里，那裡有座城，叫做寶象國。我是那國王的第三個公主，乳名叫做百花羞。只因十三年前八月十五日夜，玩月中間，被這妖魔一陣狂風攝將來，與他做了十三年夫妻，在此生兒育女，杳無音信回朝。思量我那父母，不能相見。你從何來，被他拿住？」唐僧道：「貧僧乃是差往西天取經者，不期閑步，誤撞在此。如今要拿住我兩個徒弟，一齊蒸吃哩。」那公主陪笑道 ：「長老寬心，你既是取經的，我救得你。那寶象國是你西方去的大路，你與我捎一封書兒去，拜上我那父母，我就教他饒了你罷。」三藏點頭道：「女菩薩，若還救得貧僧命，願做捎書寄信人。」
那公主急轉後面，即修了一紙家書，封固停當。到樁前解放了唐僧，將書付與。唐僧得解脫，捧書在手道：「女菩薩，多謝你活命之恩。貧僧這一去，過貴處，定送國王處。只恐日久年深，你父母不肯相認，奈何？切莫怪我貧僧打了誑語。」公主道：「不妨，我父王無子，止生我三個姊妹，若見此書，必有相看之意。」三藏緊緊袖了家書，謝了公主，就往外走。被公主扯住道：「前門裡你出不去，那些大小妖精都在門外搖旗吶喊，擂鼓篩鑼，助著大王，與你徒弟廝殺哩。你往後門裡去罷。若是大王拿住，還審問審問；只恐小妖兒捉了，不分好歹，挾生兒傷了你的性命。等我去他面前說個方便。若是大王放了你啊，待你徒弟討個示下，尋著你一同好走。」三藏聞言，磕了頭，謹依吩咐，辭別公主，躲離後門之外，不敢自行，將身藏在荊棘叢中。
卻說公主娘娘心生巧計，急往前來，出門外，分開了大小群妖。只聽得叮叮噹噹，兵刃亂響。原來是八戒、沙僧與那怪在半空裡廝殺哩。這公主厲聲高叫道：「黃袍郎！」那妖王聽得公主叫喚，即丟了八戒、沙僧，按落雲頭，揪了鋼刀，攙著公主道：「渾家，有甚話說？」公主道：「郎君啊，我才時睡在羅幃之內，夢魂中，忽見個金甲神人。」妖魔道：「那個金甲神？上我門怎的？」公主道：「是我幼時在宮內，對人暗許下一樁心願：若得招個賢郎駙馬，上名山，拜仙府，齋僧佈施。自從配了你，夫妻們歡會，到今不曾題起。那金甲神人來討誓願，喝我醒來，卻是南柯一夢。因此，急整容來郎君處訴知，不期那樁上綁著一個僧人。萬望郎君慈憫，看我薄意，饒了那個和尚罷，只當與我齋僧還願。不知郎君肯否？」那怪道：「渾家，你卻多心吶，甚麼打緊之事。我要吃人，那裡不撈幾個吃吃，這個把和尚到得那裡？放他去罷。」公主道：「郎君，放他從後門裡去罷。」妖魔道：「奈煩哩，放他去便罷，又管他甚麼後門前門哩。」他遂綽了鋼刀，高叫道：「那豬八戒，你過來。我不是怕你，不與你戰；看著我渾家的分上，饒了你師父也。趁早去後門首尋著他，往西方去罷。若再來犯我境界，斷乎不饒。」
那八戒與沙僧聞得此言，就如鬼門關上放回來的一般，即忙牽馬挑擔，鼠攛而行。轉過那波月洞後門之外，叫聲：「師父。」那長老認得聲音，就在那荊棘中答應。沙僧就剖開草徑，攙著師父，慌忙的上馬。這裡：
狠毒險遭青面鬼，慇懃幸有百花羞。鰲魚脫卻金鉤釣，擺尾搖頭逐浪遊。
八戒當頭領路，沙僧後隨，出了那松林，上了大路。你看他兩個嚌嚌嘈嘈，埋埋怨怨，三藏只是解和。遇晚先投宿，雞鳴早看天。一程一程，長亭短亭，不覺的就走了二百九十九里。猛擡頭，只見一座好城，就是寶象國。真好個處所也：
雲渺渺，路迢迢。地雖千里外，景物一般饒。瑞靄祥煙籠罩，清風明月招搖。嵂嵂崒崒的遠山，大開圖畫；潺潺湲湲的流水，碎濺瓊瑤。可耕的連阡帶陌，足食的密蕙新苗。漁釣的幾家三澗曲，樵採的一擔兩峰椒。廓的廓，城的城，金湯鞏固；家的家，戶的戶，只鬥逍遙。九重的高閣如殿宇，萬丈的層臺似錦標。也有那太極殿、華蓋殿、燒香殿、觀文殿、宣政殿、延英殿，一殿殿的玉陛金階，擺列著文冠武弁；也有那大明宮、昭陽宮、長樂宮、華清宮、建章宮、未央宮，一宮宮的鐘鼓管籥，撒抹了閨怨春愁。也有禁苑的露花勻嫩臉，也有御溝的風柳舞纖腰。通衢上，也有個頂冠束帶的，盛儀容，乘五馬；幽僻中，也有個持弓挾矢的，撥雲霧，貫雙鵰。花柳的巷，管弦的樓，春風不讓洛陽橋。取經的長老，回首大唐肝膽裂；伴師的徒弟，息肩小驛夢魂消。
看不盡寶象國的景致。師徒三眾收拾行李、馬匹，安歇館驛中。
唐僧步行至朝門外，對閣門大使道：「有唐朝僧人，特來面駕，倒換文牒，乞為轉奏轉奏。」那黃門奏事官連忙走至白玉階前奏道：「萬歲，唐朝有個高僧，欲求見駕，倒換文牒。」那國王聞知是唐朝大國，且又說是個方上聖僧，心中甚喜，即時准奏。叫：「宣他進來。」把三藏宣至金階，舞蹈山呼禮畢。兩邊文武多官無不嘆道：「上邦人物，禮樂雍容如此。」那國王道：「長老，你到我國中何事？」三藏道：「小僧是唐朝釋子，承我天子敕旨，前往西方取經。原領有文牒，到陛下上國，理合倒換。故此不識進退，驚動龍顏。」國王道：「既有唐天子文牒，取上來看。」三藏雙手捧上去，展開放在御案上。牒云：
南贍部洲大唐國奉天承運唐天子牒行：切惟朕以涼德，嗣續丕基，事神治民，臨深履薄，朝夕是惴。前者失救涇河老龍，獲譴於我皇皇后帝，三魂七魄，倏忽陰司，已作無常之客。因有陽壽未絕，感冥君放送回生，廣陳善會，修建度亡道場。感蒙救苦觀世音菩薩金身出現，指示西方有佛有經，可度幽亡，超脫孤魂。特著法師玄奘，遠歷千山，詢求經偈。倘到西邦諸國，不滅善緣，照牒放行。須至牒者。大唐貞觀一十三年秋吉日，御前文牒。(上有寶印九顆)
國王見了，取本國玉寶，用了花押，遞與三藏。
三藏謝了恩，收了文牒，又奏道：「貧僧一來倒換文牒，二來與陛下寄有家書。」國王大喜道：「有甚書？」三藏道：「陛下第三位公主娘娘，被碗子山波月洞黃袍妖攝將去，貧僧偶爾相遇，故寄書來也。」國王聞言，滿眼垂淚道：「自十三年前不見了公主，兩班文武官也不知貶退了多少，宮內宮外大小婢子、太監也不知打死了多少；只說是走出皇宮，迷失路徑，無處找尋。滿城中百姓人家，也盤詰了無數，更無下落。怎知道是妖怪攝了去。今日乍聽得這句話，故此傷情流淚。」三藏袖中取出書來獻上。國王接了，見有 「平安」二字，一發手軟，拆不開書。傳旨宣翰林院大學士上殿讀書。學士隨即上殿。殿前有文武多官，殿後有后妃宮女，俱側耳聽書。學士拆開朗誦。上寫著：
不孝女百花羞頓首百拜大德父王萬歲龍鳳殿前，暨三宮母后昭陽宮下，及舉朝文武賢卿臺次：拙女幸托坤宮，感激劬勞萬種。不能竭力怡顏，盡心奉孝。乃於十三年前八月十五日良夜佳辰，蒙父王恩旨，著各宮排宴，賞玩月華，共樂清霄盛會。正歡娛之間，不覺一陣香風，閃出個金睛藍面青髮魔王，將女擒住，駕祥光，直帶至半野山中無人處，難分難辨，被妖倚強，霸占為妻。是以無奈捱了一十三年，產下兩個妖兒，盡是妖魔之種。論此真是敗壞人倫，有傷風化，不當傳書玷辱。但恐女死之後，不顯分明。正含怨思憶父母，不期唐朝聖僧亦被魔王擒住。是女滴淚修書，大膽放脫，特托寄此片楮，以表寸心。伏望父王垂憫，遣上將早至碗子山波月洞捉獲黃袍怪，救女回朝，深為恩念。草草欠恭，面聽不一。逆女百花羞再頓首頓首。
那學士讀罷家書，國王大哭，三宮滴淚，文武傷情，前前後後，無不哀念。
國王哭之許久，便問兩班文武：「那個敢興兵領將，與寡人捉獲妖魔，救我百花公主？」連問數聲，更無一人敢答。真是木雕成的武將，泥塑就的文官。那國王心生煩惱，淚若湧泉。只見那多官齊俯伏奏道：「陛下且休煩惱。公主已失，至今一十三載無音，偶遇唐朝聖僧，寄書來此，未知的否。況臣等俱是凡人凡馬，習學兵書武略，止可佈陣安營，保國家無侵陵之患。那妖精乃雲來霧去之輩，不得與他覿面相見，何以征救？想東土取經者，乃上邦聖僧。這和尚道高龍虎伏，德重鬼神欽，必有降妖之術。自古道：『來說是非者，就是是非人。』可就請這長老降妖邪，救公主，庶為萬全之策。」
那國王聞言，急回頭，便請三藏道：「長老若有手段，放法力，捉了妖魔，救我孩兒回朝，也不須上西方拜佛，長髮留頭，朕與你結為兄弟，同坐龍床，共享富貴如何？」三藏慌忙啟上道：「貧僧粗知念佛，其實不會降妖。」國王道：「你既不會降妖，怎麼敢上西天拜佛？」那長老瞞不過，說出兩個徒弟來了。奏道：「陛下，貧僧一人，實難到此。貧僧有兩個徒弟，善能逢山開路，遇水疊橋，保貧僧到此。」國王怪道：「你這和尚大沒理，既有徒弟，怎麼不與他一同進來見朕？若到朝中，雖無中意賞賜，必有隨分齋供。」三藏道：「貧僧那徒弟醜陋，不敢擅自入朝，但恐驚傷了陛下的龍體。」國王笑道：「你看你這和尚說話，終不然朕當怕他？」三藏道：「不敢說。我那大徒弟姓豬，名悟能八戒，他生得長嘴獠牙，剛鬃扇耳，身粗肚大，行路生風。第二個徒弟姓沙，法名悟淨和尚，他生得身長丈二，臂闊三停，臉如藍靛，口似血盆，眼光閃灼，牙齒排釘。他都是這等個模樣，所以不敢擅領入朝。」國王道：「你既這等樣說了一遍，寡人怕他怎的？宣進來。」隨即著金牌至館驛相請。
那獃子聽見來請，對沙僧道：「兄弟，你還不教下書哩，這才見了下書的好處。想是師父下了書，國王道，捎書人不可怠慢，一定整治筵宴待他；他的食腸不濟，有你我之心，舉出名來，故此著金牌來請。大家吃一頓，明日好行。」沙僧道：「哥啊，知道是甚緣故，我們且去來？」遂將行李、馬匹俱交付驛丞，各帶隨身兵器，隨金牌入朝。早行到白玉階前，左右立下，朝上唱個喏，再也不動。那文武多官，無人不怕。都說道：「這兩個和尚貌醜也罷，只是粗俗太甚，怎麼見我王更不下拜，喏畢平身，挺然而立？可怪，可怪。」八戒聽見道：「列位，莫要議論，我們是這般：乍看果有些醜，只是看下些時來，卻也耐看。」
那國王見他醜陋，已是心驚。及聽得那獃子說出話來，越發膽顫，就坐不穩，跌下龍床。幸有近侍官員扶起。慌得個唐僧跪在殿前，不住的叩頭道：「陛下，貧僧該萬死，萬死。我說徒弟醜陋，不敢朝見，恐傷龍體，果然驚了駕也。」那國王戰兢兢走近前，攙起道：「長老，還虧你先說過了；若未說，猛然見他，寡人一定諕殺了也。」國王定性多時，便問：「豬長老、沙長老，是那一位善於降妖？」那獃子不知好歹，答道：「老豬會降。」國王道：「怎麼家降？」八戒道：「我乃是天蓬元帥，只因罪犯天條，墮落下世，幸今皈正為僧。自從東土來此，第一會降妖的是我。」國王道：「既是天將臨凡，必然善能變化。」八戒道：「不敢，不敢，也將就曉得幾個變化兒。」國王道：「你試變一個我看看。」八戒道：「請出題目，照依樣子好變。」國王道：「變一個大的罷。」
那八戒他也有三十六般變化，就在階前賣弄手段，卻便捻訣念咒，喝一聲叫：「長！」把腰一躬，就長有八九丈長，卻似個開路神一般。嚇得那兩班文武戰戰兢兢，一國君臣呆呆掙掙。時有鎮殿將軍問道：「長老，似這等變得身高，必定長到甚麼去處，才有止極？」那獃子又說出獃話來道：「看風。東風猶可，西風也將就；若是南風起，把青天也拱個大窟窿。」那國王大驚道：「收了神通罷，曉得是這般變化了。」八戒把身一矬，依然現了本相，侍立階前。
國王又問道：「長老此去，有何兵器與他交戰？」八戒腰裡掣出鈀來道：「老豬使的是釘鈀。」國王笑道：「可敗壞門面。我這裡有的是鞭、簡、瓜、鎚，刀、槍、鉞、斧，劍、戟、矛、鐮，隨你選稱手的拿一件去。那鈀算做甚麼兵器？」八戒道：「陛下不知。我這鈀雖然粗夯，實是自幼隨身之器。曾在天河水府為帥，轄押八萬水兵，全仗此鈀之力。今臨凡世，保護吾師，逢山築破虎狼窩，遇水掀翻龍蜃穴，皆是此鈀。」
國王聞得此言，十分歡喜心信。即命九嬪妃子：「將朕親用的御酒整瓶取來，權與長老送行。」遂滿斟一爵，奉與八戒道：「長老，這杯酒，聊引奉勞之意。待捉得妖魔，救回小女，自有大宴相酬，千金重謝。」那獃子接杯在手，人物雖是粗魯，行事倒有斯文，對三藏唱個大喏道：「師父，這酒本該從你飲起；但君王賜我，不敢違背，讓老豬先吃了，助助興頭，好捉妖怪。」那獃子一飲而乾，才斟一爵，遞與師父。三藏道：「我不飲酒，你兄弟們吃罷。」沙僧近前接了。八戒就足下生雲，直上空裡。國王見了道：「豬長老又會騰雲？」
獃子去了，沙僧將酒亦一飲而乾，道：「師父，那黃袍怪拿住你時，我兩個與他交戰，只戰個手平。今二哥獨去，恐戰不過他。」三藏道：「正是，徒弟啊，你可去與他幫幫功。」沙僧聞言，也縱雲跳將起去。那國王慌了，扯住唐僧道：「長老，你且陪寡人坐坐，也莫騰雲去了。」唐僧道：「可憐，可憐，我半步兒也去不得。」此時二人在殿上敘話不題。
卻說那沙僧趕上八戒道：「哥哥，我來了。」八戒道：「兄弟，你來怎的？」沙僧道：「師父叫我來幫幫功的。」八戒大喜道：「說得是，來得好。我兩個努力齊心，去捉那怪物，雖不怎的，也在此國揚揚姓名。」你看他：
靉靆祥光辭國界，氤氳瑞氣出京城。領王旨意來山洞，努力齊心捉怪靈。
他兩個不多時到了洞口，按落雲頭。八戒掣鈀，往那波月洞的門上盡力氣一築，把他那石門築了斗來大小的個窟窿。嚇得那把門的小妖開門，看見是他兩個，急跑進去報道：「大王，不好了，那長嘴大耳的和尚，與那晦色氣臉的和尚，又來把門都打破了。」那怪驚道：「這個還是豬八戒、沙和尚二人。我饒了他師父，怎麼又敢復來打我的門？」小妖道：「想是忘了甚麼物件，來取的。」老怪咄的一聲道：「胡纏，忘了物件，就敢打上門來？必有緣故。」急整束了披掛，綽了鋼刀，走出來問道：「那和尚，我既饒了你師父，你怎麼又敢來打上我門？」八戒道：「你這潑怪幹得好事兒。」老魔道：「甚麼事？」八戒道：「你把寶象國三公主騙來洞內，倚強霸占為妻，住了一十三載，也該還他了。我奉國王旨意，特來擒你。你快快進去，自家把繩子綁縛出來，還免得老豬動手。」那老怪聞言，十分發怒。你看他屹迸迸，咬響鋼牙；滴溜溜，睜圓環眼；雄糾糾，舉起刀來；赤淋淋，攔頭便砍。八戒側身躲過，使釘鈀劈面迎來；隨後又有沙僧舉寶杖趕上前齊打。這一場在山頭上賭鬥，比前不同。真個是：
言差語錯招人惱，意毒情傷怒氣生。這魔王大鋼刀，著頭便砍；那八戒九齒鈀，對面來迎。沙悟淨丟開寶杖，那魔王抵架神兵。一猛怪，二神僧，來來往往甚消停。這個說：「你騙國理該死罪。」那個說：「你羅閑事報不平。」這個說：「你強婚公主傷國體。」那個說：「不干你事莫閑爭。」算來只為捎書故，致使僧魔兩不寧。
他們在那山坡前戰經八九個回合，八戒漸漸不濟將來，釘鈀難舉，氣力不加。你道如何這等戰他不過？當時初相戰鬥，有那護法諸神，為唐僧在洞，暗助八戒、沙僧，故僅得個手平；此時諸神都在寶象國護定唐僧，所以二人難敵。
那獃子道：「沙僧，你且上前來與他鬥著，讓老豬出恭來。」他就顧不得沙僧，一溜往那蒿草薜蘿荊棘葛藤裡，不分好歹，一頓鑽進。那管刮破頭皮，搠傷嘴臉，一轂轆睡倒，再也不敢出來。但留半邊耳朵，聽著梆聲。
那怪見八戒走了，就奔沙僧。沙僧措手不及，被怪一把抓住，捉進洞去。小妖將沙僧四馬攢蹄綑住。
畢竟不知端的性命如何，且聽下回分解。
English
River Float, Freed from His Trouble, Comes to the Kingdom; Bajie, Graced with a Mission, Turns Back Through the Mountain Woods
The poem says:
Do not strive to crush delusive thoughts by force; why seek with craving for the true suchness?The root and self-nature are cultivated before the Buddha: between delusion and waking, where is first and last?Wake, and in an instant the true fruit is won; stay lost, and ten thousand kalpas sink in the stream.If one single thought accords with the true cultivation, the sins as many as Ganges sands are all extinguished.
Now Bajie and Sha Monk had fought the demon thirty rounds, with victory to neither. And why neither? At feats of skill, never mind two monks — twenty could not stand against that demon. Only because the Tang monk's life was not fated to end: in the dark, the dharma-guarding gods kept watch over him; and in the air the Six Dings and Six Jias, the revealers of the five quarters, the duty officers of the four watches, and the eighteen sangharama guardians of the teaching were aiding Bajie and Sha Monk.
To leave the three of them fighting: the elder in the cave wept in sorrow, thinking of his disciples, tears in his eyes. "Wuneng, in which village have you fallen in with kindly friends, lingering over the offerings? Wujing, where are you looking for him — will you ever find him? How should you know I have met a demon and suffer here? When shall I find you again, slip this great trouble, and go on early to Vulture Peak?" In the midst of his weeping and trouble a woman came out of the cave, leaned on the Spirit-Fixing Stake, and called: "Elder, where do you come from? Why has he bound you here?" The elder, hearing this, stole a look through his tears: the woman was about thirty years of age. He said: "Lady Bodhisattva, no need to ask. I am a dead man already, walked in through your gate; eat me if you will — why ask?" "I do not eat people," said the woman. "My home is three hundred li and more west of here: there is a city there called the Baoxiang Kingdom. I am the king's third princess, my milk name Baihuaxiu. Thirteen years ago, on the night of the fifteenth of the eighth month, as we admired the moon, this demon snatched me away on a blast of wild wind. I have been his wife thirteen years, borne and raised children here, with never a word of me back at the court. I think of my father and mother and cannot see them. Where do you come from, that he took you?" "Your humble monk is sent to fetch scriptures in the Western Heaven," said the Tang monk. "Strolling without thought, I blundered in here. Now they mean to seize my two disciples too and steam and eat us together." The princess smiled to comfort him. "Set your mind at ease, Elder. Since you are a scripture-seeker, I can save you. The Baoxiang Kingdom lies on the high road of your westward way. Carry a letter for me to my father and mother, and I will have him spare you." Tripitaka nodded. "Lady Bodhisattva, if you will save this humble monk's life, I am glad to be your letter-carrier."
The princess hurried to the back and wrote a letter home, sealed it fast and well. She came to the stake, freed the Tang monk, and gave him the letter. Freed, the Tang monk held the letter in both hands. "Lady Bodhisattva, I thank you a thousand times for the gift of my life. On my way, passing your land, I will deliver it to the king for certain. Only I fear that with the years so long your parents may refuse to know you — and then do not blame this humble monk for having lied." "No matter," said the princess. "My royal father had no son — only the three of us sisters. Once he sees this letter, he is certain to want to see me." Tripitaka tucked the letter deep in his sleeve, thanked the princess, and made to go out. The princess caught him. "You cannot go out the front gate. All the demons great and small are outside waving banners and shouting, beating drums and gongs, backing their king against your disciples in battle. Go by the back gate. If the king takes you, he will at least question you; but if the little demons seize you they will not sort good from bad, and may crush the life from you raw and living. Wait while I speak a word of ease to him. If the king frees you, wait for your disciples to ask his leave, and find him, and go together." Tripitaka knocked his head, did exactly as told, took leave of the princess, and hid beyond the back gate, not daring to stir, his body hidden in a thicket of brambles.
Now the princess, a clever scheme rising in her heart, hastened out, passed through the gate, and parted the demons great and small. There was a ringing and clashing of blades in the air: Bajie and Sha Monk were battling the demon in mid-sky. The princess cried out in a great voice: "Lord Yellow Robe!" The demon king, hearing the princess call, left Bajie and Sha Monk at once, dropped the cloud, gripped his steel knife, and took the princess's arm. "Wife, what would you say?" "My lord, I was just now asleep within the silken curtains, and in my dream there suddenly stood a spirit in golden armor." "What golden-armored spirit? What business at my gate?" "When I was a girl in the palace I made a secret vow: if I might take a worthy lord to husband, I would climb the famous mountains, worship at the immortals' dwellings, feed monks, and give alms. Since I was matched with you, husband and wife in happiness, I have never once spoken of it till now. The golden-armored spirit came to claim the vow, shouted me awake — and it was all a dream of Nanke. So I hurried to dress and come tell you, my lord — and found a monk bound to the stake, whom I had not looked for. I beg you, my lord, in your mercy, and for my poor sake, spare that monk: count it as my feeding of monks, my payment of the vow. Will you, my lord?" "Wife, you are too tender-hearted," said the demon. "What great matter is this? If I want men to eat, anywhere I scoop up a few; what is one monk, more or less? Let him go." "Let him out by the back gate, my lord." "What fuss! Let him go and have done — what do I care which gate?" So he shouldered his steel knife and called loudly: "Zhu Bajie, come here. It is not fear that stops my fighting you: for my wife's sake I spare your master. Go quickly to the back gate, find him, and be off west. If ever you invade my borders again, there will be no sparing."
Bajie and Sha Monk, hearing this, were like men set free from the Gate of Ghosts: they snatched up the horse and load and scurried off like rats. Rounding the back gate of the Wave-Moon Cave they called: "Master!" The elder knew the voices and answered from among the brambles. Sha Monk cut a path through the grass, helped the master up, and in haste they mounted and went. And so it was:
From the green-faced devil's viciousness he had barely escaped; for his diligence, blessed be Baihuaxiu.The catfish slips the golden hook; tail lashing, head shaking, it sports among the waves.
Bajie led the way, Sha Monk following, out of the pines and onto the high road. See the two of them grumbling and squabbling, muttering reproaches, while Tripitaka only made peace between them. At dusk they found their lodging first; at cockcrow they read the sky early. Stage upon stage, long pavilion and short, they had gone two hundred and ninety-nine li without knowing it. Suddenly they looked up at a fine city: the Baoxiang Kingdom. A truly splendid place:
Clouds far and dim; the road long and long. Though the land lies a thousand li away, its sights are rich as any.Auspicious mists and blessed vapors mantle it; clear winds and the bright moon wave welcome.Jagged and towering, the far hills unroll like a great painting; plashing and purling, the running water scatters shattered jade.Fields to plow run path into path; crops to eat stand thick, young shoots and orchid rows.Fishermen's huts at the bends of three streams; woodcutters' loads on the shoulders of two peaks.Wall upon wall, city upon city, moats of metal and ramparts of jade, fast and firm; house by house, door by door, all vying in ease.Towers nine stories high like palace halls; terraced platforms ten thousand feet like banners of brocade.There were the Hall of the Great Ultimate, the Hall of the Flowery Canopy, the Incense Hall, the Hall of Contemplating Letters, the Hall of Proclaiming Governance, the Hall of Prolonged Excellence — hall upon hall of jade steps and golden stairs, ranked with capped scholars and hatted warriors;there were the Palace of Great Brightness, the Zhaoyang Palace, the Palace of Long Joy, the Palace of Huaqing, the Palace of Jianzhang, the Palace of Weiyang — palace upon palace of bells and drums, pipes and flutes, sweeping away the boudoir's grievances and spring's sorrows.In the forbidden gardens dewy blossoms evened out young faces; along the palace ditches wind-blown willows danced their slender waists.On the broad avenues men wore caps and girded sashes, grand in demeanor, riding five-horse teams; in quiet corners men carried bows and quivers, parting the clouds and mist to transfix two hawks at a shot.Flower-and-willow lanes, towers of pipes and strings — in spring wind yielding nothing to the Luoyang bridges.The scripture-seeking elder turned his thoughts to the Great Tang and his heart split with feeling; the disciples who attended their master set down their loads at the little post station, their dream-souls melting.
The sights of the Baoxiang Kingdom were past seeing. Master and disciples stowed their luggage and stabled the horse and rested in the post station.
The Tang monk walked to the palace gate and said to the gate usher: "There is a monk of the Tang come expressly for an audience with the throne, to have his travel rescript exchanged. I beg you convey the request." The yellow-gate officer of memorials hurried to the white jade steps and announced: "Your Majesty, a monk of eminence from the Tang begs an audience, to have his rescript exchanged." The king, hearing it was the great kingdom of Tang, and moreover a holy monk from abroad, was delighted, and granted the request at once. "Summon him in." Tripitaka was summoned to the golden steps; the dances and the shout of homage to the mountains done, the civil and military officials on both sides sighed, every one: "A man of the upper kingdom — such grace in rite and music!" "Elder, what business brings you to my kingdom?" "Your humble monk is a child of Buddha of the Tang, bearing my sovereign's decree to fetch scriptures in the west. I hold a rescript from the first; coming to your majesty's great kingdom it must properly be exchanged. Thus, knowing no better, I have disturbed the dragon countenance." "Since there is a rescript from the Son of Heaven of Tang, present it and let me see." Tripitaka presented it with both hands, opened it, and laid it on the royal desk. The rescript said:
Rescript of the Son of Heaven of Tang, of the Land of the Great Tang in the continent of Jambudvipa, who reigns by Heaven's mandate: I, of shallow virtue, have succeeded to the great foundation; I serve the gods and govern the people, treading the brink of the deep and the thinness of the ice, anxious morning and evening. Formerly I failed to save the old dragon of the Jing River, and drew down the chastisement of my sovereign August Lord on High: my three hun-souls and seven po-souls were whisked in a moment to the dark tribunal, already a guest of the Impermanent. Because my years of life were not yet spent, the lord of the netherworld in his grace sent me back to life; I spread a great assembly of good works and built a chan rite to ferry over the dead. And I was blessed by the appearance in her golden body of the Bodhisattva Guanyin, saver from suffering, who showed that in the west there is a Buddha, there are scriptures, able to ferry over the dead in darkness and free the lonely souls. Therefore I have charged the Dharma Master Xuanzang to traverse a thousand mountains afar and seek the sutras and gathas. Should he come to the kingdoms of the west, may good karma not be extinguished: by this rescript let him pass. So stands the rescript. Given on an auspicious day in autumn, the thirteenth year of Zhenguan of the great Tang, from before the throne. (It bears nine precious seals.)
The king, having seen it, took his own kingdom's jade seal, affixed his signature flourish, and handed it back to Tripitaka.
Tripitaka thanked him for the grace and put away the rescript, and further addressed the throne: "Your humble monk has come, first, to have the rescript exchanged; second, to deliver to your majesty a letter from home." The king rejoiced greatly. "What letter?" "Your majesty's third princess, Majesty, was carried off by the Yellow Robe demon of Wave-Moon Cave on Bowl Mountain. Your humble monk met her by chance, and so brings her letter." The king's eyes brimmed with tears. "Thirteen years since the princess was lost! Of the civil and military officials of both courts who knows how many were demoted and sent away; of the maids and eunuchs within and without the palace who knows how many were beaten to death. We said only she had wandered from the palace and lost her way, nowhere to search. House after house in the whole city was questioned past counting, and still no trace. Who knew a demon had snatched her away! Hearing these words so suddenly today, my grief breaks out in tears." Tripitaka drew the letter from his sleeve and presented it. The king took it, saw the two characters "Safe and Well," and his hands went weak altogether, so that he could not break the letter open. He sent word to summon the Grand Academician of the Hanlin Academy to read it in the hall. The academician came up at once. Before the dais stood the civil and military officials; behind it, consorts, concubines, and palace maids — all lent their ears to the reading. The academician broke the seal and read aloud. It said:
Your unfilial daughter, Baihuaxiu, bows her head to the earth a hundred times before the Dragon-and-Phoenix Hall of my father the king of great virtue, and before the three palaces of my mothers the consorts, at the Zhaoyang Palace, and before the seats of the worthies, civil and military, of the whole court: your clumsy daughter, happily lodged in the women's palace, is grateful for your toils past all telling. She could not serve you to her utmost, gladden your faces, devote her whole heart to filial duty. Then, on the fair night of the fifteenth of the eighth month thirteen years ago, by the gracious decree of my royal father the palaces laid banquets, and we admired the moonlight, sharing the joy of the clear sky's great gathering. In the very midst of that delight, on a sudden blast of scented wind there burst out a demon king with golden eyes, a blue face, and black-green hair, who seized your daughter, rode the auspicious light with her, and bore her straight to a desert place in the wild mountains where none could tell or tell of it; and the demon, trusting his strength, kept her by force as his wife. So, helpless, I have dragged through thirteen years and borne two demon children, the demon's spawn every one. Strictly this is the ruin of human bonds, a wound to proper custom — a shame not to be written and sent. Only I feared that after your daughter's death it would never be made plain. As I harbored my grief and longed for my parents, who should be taken by the demon king too but the holy monk of the Tang. Your daughter, tear by tear, wrote this letter and boldly freed him, entrusting him with this scrap of paper to show the inch of her heart. I look up, hoping my royal father will take pity: send a great general soon to Bowl Mountain, to Wave-Moon Cave, to seize the demon Yellow Robe and bring your daughter home — deep would be my grateful thought. Hasty and wanting in reverence, and more to be said face to face than can be written. Your rebellious daughter, Baihuaxiu, bows her head again, and again.
The academician, having read the letter, the king wept aloud, the three palaces dropped tears, the civil and military grieved — before and behind, all mourned.
The king wept a long while, then asked the civil and military of both courts: "Who dares raise troops and lead them, to take this demon for me and rescue my princess Hundred Flowers?" He asked again and again, and not one man dared answer: generals carved of wood and ministers molded of clay, truly. Trouble welled in the king's heart, his tears a springing fountain. The many officials bowed low together and addressed him: "Let not your majesty torment himself. The princess has been lost these thirteen years without word; by chance a holy monk of the Tang has brought a letter here — whether true or no, we do not know. Moreover, your servants are mortal men on mortal horses; schooled in books of war and military arts, we can array lines and pitch camps and guard the state against invasion and insult. But that demon comes with the clouds and goes with the mists: we cannot meet him face to face — with what should we campaign and rescue? Consider: the scripture-seeker from the eastern lands is a holy monk of the upper kingdom. This monk's Way is so high that dragons and tigers submit, his virtue so weighty that ghosts and spirits honor him: he must have the art of subduing demons. The old saying goes: he who comes speaking of trouble is the trouble's own man. Invite this elder to subdue the demon and save the princess — that were the plan most sure of safety."
The king, hearing this, turned quickly to Tripitaka: "Elder, if you have the means, and will put forth your dharma power, take this demon and rescue my child to return to court — then you need not go west to worship the Buddha at all. Let your hair grow and keep your head: I will swear brotherhood with you, we will share the dragon bed and share wealth and honor — how would that be?" Tripitaka hurried to reply: "Your humble monk knows a little of invoking the Buddha; subduing demons he truly cannot do." "If you cannot subdue demons, how dare you go to the Western Heaven to worship the Buddha?" The elder could not hide it, and brought out his two disciples. "Your Majesty, one man alone could never have made it here. Your humble monk has two disciples, skilled at opening roads through mountains and bridging waters, who have guarded me thus far." "This monk of yours is quite without propriety," the king said in displeasure. "Having disciples, why not bring them in with you to see me? Had they come to court, if nothing to their liking in rewards, at least a proper meal at their portion." "Those disciples of mine are ill-favored," said Tripitaka, "and dared not enter the court unbidden — fearing only to shock and injure your majesty's dragon person." The king laughed. "Hear how the monk talks! As if I should be afraid of them?" "I dare hardly say it. My eldest disciple is surnamed Zhu, named Wuneng, called Bajie: born with a long snout and tusk teeth, bristly mane and fan ears, thick of body and big of belly, wind rising as he walks. My second disciple is surnamed Sha, the dharma name Wujing: twelve feet of body, shoulders a third part broad, a face like indigo, a mouth like a basin of blood, flashing eyes, teeth ranked like nails. Such are their looks; so I dared not bring them into court unbidden." "Having said it once like that, what would I have to fear?" said the king. "Summon them in." At once a gold-tablet summons went to the post station to invite them.
The Idiot, hearing the summons, said to Sha Monk: "Brother, who told you to teach me against carrying letters? Now you see the good of carrying letters. The master must have delivered the letter, and the king says: the letter-carrier must not be slighted — a banquet is surely laid for him. His belly is not up to it; mindful of you and me, he named our names, and so the gold tablet comes to invite us. We all eat our fill, and travel on tomorrow, the better." "Brother," said Sha Monk, "who knows the reason? Let us go and see." So they gave the luggage and the horse in charge of the station master, took their own weapons, and followed the gold tablet into the palace. Soon they stood before the white jade steps, took their places left and right, made a bow toward the throne, and did not stir again. Of the civil and military officials there was not one unafraid. "Ugly as these two monks are, well and good," they all said; "but so grossly unmannered! In the king's own presence not to kneel — one bow and standing upright as if at ease! Strange, strange." Bajie heard and said: "Gentlemen, no discussing us. This is how we are: at first glance, admittedly, somewhat ugly; but look a while and we wear well enough."
The king, at their ugliness, had already quailed in his heart; and hearing the Idiot speak, he trembled the more, lost his seat, and tumbled off the dragon bed. Fortunately the attending officials helped him up. The Tang monk, in a flurry, knelt before the hall knocking his head without pause: "Your Majesty, your humble monk deserves ten thousand deaths, ten thousand deaths! I said my disciples were ill-favored and dared not come to court, fearing to injure your person — and indeed they have startled the carriage." The king, quivering, came near and helped him up. "Elder, it is well you said so beforehand. Had you not said it, and I met them suddenly, they would have frightened me to death." The king took some time to compose himself, and asked: "Elder Zhu, Elder Sha — which of you is the skilled hand at subduing demons?" The Idiot, knowing no better, answered: "Old Pig can subdue them." "And how do you subdue them?" "I was Marshal Tianpeng," said Bajie. "For a crime against heaven's law I fell into the world; happily I have now turned to the right and become a monk. Since coming from the eastern lands to here, the first hand at subduing demons is me." "A heavenly general come down to earth must then be skilled at transformations." "I dare not boast," said Bajie. "I know a few transformations, just passably." "Try one, and let me see." "Set the problem," said Bajie, "and I will change to the pattern." "Change into something big."
Bajie had his thirty-six transformations. Before the steps he showed his craft: pinching the sign and murmuring the spell he shouted, "Grow!" — bent his back, and stretched to eighty or ninety feet, like one of the Road-Opening Giants. The civil and military of both courts shook and trembled; the whole king and court stood gaping and dumb. The general who keeps the palace asked: "Elder, grown so tall — where would you stop growing? Where is your limit?" The Idiot came out with more Idiot's talk: "It depends on the wind. The east wind I could manage; the west wind, just barely. But if the south wind rises, I would arch a great hole in the blue sky itself." "Draw in your powers!" cried the king, greatly startled. "I have seen the sort of change you are." Bajie crouched his body down and stood again in his true form, waiting at the foot of the steps.
The king asked further: "Elder, when you go against him, what weapon will you fight him with?" Bajie drew the rake from his sash: "Old Pig fights with the nailed rake." The king laughed. "What a figure that cuts! Here I have whips and truncheons, melons and mallets, knives and spears, axes and halberds, swords and lances and scythes: choose whichever suits your hand and take it. What kind of weapon is a rake?" "Your Majesty does not know it. This rake of mine, coarse as it looks, is the weapon that has gone with me from my youth. When I was marshal in the watery palace of the Heavenly River, commanding eighty thousand water troops, it was all by this rake's strength. Now in the mortal world, guarding my master — when we meet mountains, it breaks open the tigers' and wolves' dens; when we meet waters, it turns over the dragons' and clams' lairs: all with this rake."
Hearing this the king was mightily pleased and believed him. He ordered the nine consorts: "Fetch a whole bottle of the royal wine I drink myself, to speed the elder on his way." He filled a goblet brimming and presented it to Bajie: "Elder, this cup carries but a small token of my regard for your toils. When you have taken the demon and brought my daughter back, there shall be a great feast to requite you and a thousand gold in thanks." The Idiot took the cup in hand: rough in his person, but in his conduct not without breeding. Bowing deeply to Tripitaka he said: "Master, this wine ought by rights to start with you; but a king has bestowed it on me, and I dare not refuse. Let old Pig drink first, to raise the spirits — the better to catch the demon." The Idiot drained it at one gulp, then filled a goblet and passed it to his master. "I do not drink wine," said Tripitaka. "Drink it, you brothers." Sha Monk came forward and took it. Bajie raised a cloud beneath his feet and rose straight into the air. The king, seeing it: "Elder Zhu can ride the clouds too?"
The Idiot gone, Sha Monk too drained his wine at a draught. "Master, when the Yellow Robe demon took you, the two of us fought him and could do no better than hold him even. Now second brother goes alone — I fear he cannot beat him." "True," said Tripitaka. "Disciple, go help him." At this Sha Monk too sprang up on his cloud and rose. The king, alarmed, caught at the Tang monk: "Elder, stay and sit with me a while. Do not ride the clouds away too." "Pity me, pity me," said the Tang monk. "I could not go half a step if I tried." The two of them sat talking in the hall — but of this, no more.
Now Sha Monk caught up with Bajie: "Brother, I have come." "Brother, what brings you?" "The master sent me to help in the fight." Bajie rejoiced. "Well said, and welcome. The two of us, straining together with one heart, will take that creature — even if it comes to nothing else, our names will ring in this kingdom." See them:
On banks of auspicious light they left the kingdom's bounds; in wreathing blessed vapor they passed the capital's wall.Bearing the king's decree they came to the mountain cave; straining together, one heart, to catch the spirit-demon.
In no long time the two of them reached the cave mouth and pressed down the cloud. Bajie swung his rake and struck the Wave-Moon Cave's gate with all his might, smashing a hole the size of a peck-measure in the stone door. The gate demon, terrified, opened up, saw the two of them, and tore inside to report: "Great King, bad news! The long-snouted, big-eared monk and that sullen-faced monk have come again and broken the very gate in." The demon was startled. "So it is Zhu Bajie and Sha Monk. I spared their master — how dare they come back and smash my gate?" "Perhaps they forgot something and have come back for it," said the little demon. "Fiddlestick!" said the old demon. "Forget something, and dare to beat down my door for it? There is a reason in this." He hastily buckled on his armor, took up his steel knife, came out and demanded: "Monks, I spared your master — how dare you come beating at my gate?" "You foul monster, fine work you have done!" said Bajie. "What work?" said the old demon. "You lured the third princess of the Baoxiang Kingdom into your cave, kept her by force as your wife thirteen years — time you gave her back. By the king's own decree I am come to take you. In with you quickly: bind yourself with your own rope and come out, and spare old Pig the labor." The old demon, hearing this, flew into a fury. See him: teeth gritted, steel grinding on steel; eyes rolling round and fierce; the knife swept up in gallant wrath; dripping red, slashing straight at their heads. Bajie twisted aside and met it face on with his rake; behind him Sha Monk raised his precious staff and hurried up to strike in unison. This bout on the mountaintop was unlike the last. Truly:
A word awry, a phrase amiss, drew down the wrath; malice of purpose, wounded feeling, roused the anger.The demon king with his great steel knife slashed straight for the head; Bajie's nine-toothed rake came face to face to meet it.Sha Wujing flung wide his precious staff; the demon king met and blocked the divine weapons.One fierce monster, two holy monks, coming and going with never a pause.Says one: "Deceiving the kingdom — by rights a capital crime." Says the other: "Prying in others' business, preaching justice."Says one: "Forcing a princess to wife, you shame the state." Says the other: "None of your affair — stop your idle wrangling."In the end it was all for a carried letter: monk and demon, neither left in peace.
Before the slope they fought eight or nine rounds, and Bajie was failing little by little: the rake hard to raise, strength not answering. And why could they not beat him now? In the first battle the dharma-guarding gods, because the Tang monk was in the cave, had secretly aided Bajie and Sha Monk, and so they barely held him even; now all those gods were in the Baoxiang Kingdom keeping the Tang monk, and so the two of them could not prevail.
The Idiot said: "Sha Monk, you step up and hold him a while; let old Pig go about a necessary." He gave no thought to Sha Monk, but slid off into the wormwood and vines, the brambles and creepers, burrowing in headlong without aim. Never mind his scalp scraped and his face stabbed: he rolled up and lay down, never daring to come out again — only one half of one ear left cocked for the watchman's clapper.
The demon, seeing Bajie fled, made for Sha Monk. Sha Monk had no time to guard: the demon seized him in one grip and hauled him into the cave. The little demons trussed Sha Monk, his limbs gathered and bound like a four-legged beast.
But what would truly become of his life — listen to the next chapter to find out.
Chapter 30
Traditional Chinese
第三十回 邪魔侵正法 意馬憶心猿
卻說那怪把沙僧綑住，也不來殺他，也不曾打他，罵也不曾罵他一句。綽起鋼刀，心中暗想道：「唐僧乃上邦人物，必知禮義，終不然我饒了他性命，又著他徒弟拿我不成？噫！這多是我渾家有甚麼書信到他那國裡，走了風汛。等我去問他一問。」那怪陡起兇性，要殺公主。
卻說那公主不知，梳妝方畢，移步前來。只見那怪怒目攢眉，咬牙切齒。那公主還陪笑臉迎道：「郎君有何事這等煩惱？」那怪咄的一聲罵道：「你這狗心賤婦，全沒人倫。我當初帶你到此，更無半點兒說話。你穿的錦，戴的金，缺少東西我去尋。四時受用，每日情深。你怎麼只想你父母，更無半點夫婦心？」那公主聞說，嚇得跪倒在地道：「郎君啊，你怎麼今日說起這分離的話？」那怪道：「不知是我分離，是你分離哩。我把那唐僧拿來，算計要他受用，你怎麼不先告過我，就放了他？原來是你暗地裡修了書信，教他替你傳寄；不然，怎麼這兩個和尚又來打上我門，教還你回去？這不是你幹的事？」公主道：「郎君，你差怪我了，我何嘗有甚書去？」老怪道：「你還強嘴哩，現拿住一個對頭在此，卻不是證見？」公主道：「是誰？」老妖道：「是唐僧第二個徒弟沙和尚。」原來人到了死處，誰肯認死，只得與他放賴。公主道：「郎君且息怒，我和你去問他一聲。果然有書，就打死了，我也甘心；假若無書，卻不枉殺了奴奴也？」
那怪聞言，不容分說，掄開一隻簸箕大小的藍靛手，抓住那金枝玉葉的髮萬根，把公主揪上前，捽在地下。執著鋼刀，卻來審沙僧，咄的一聲道：「沙和尚，你兩個輒敢擅打上我們門來，可是這女子有書到他那國，國王教你們來的？」沙僧已綑在那裡，見妖精兇惡之甚，把公主摜倒在地，持刀要殺，他心中暗想道：「分明是他有書去，救了我師父，此是莫大之恩。我若一口說出，他就把公主殺了，此卻不是恩將仇報？罷罷罷，想老沙跟我師父一場，也沒寸功報效，今日已此被縛，就將此性命與師父報了恩罷。」遂喝道：「那妖怪不要無禮，他有甚麼書來，你這等枉他，要害他性命？我們來此問你要公主，有個緣故。只因你把我師父捉在洞中，我師父曾看見公主的模樣動靜。及至寶象國，倒換關文，那皇帝將公主畫影圖形，前後訪問，因將公主的形影，問我師父沿途可曾看見，我師父遂將公主說起。他故知是他兒女，賜了我等御酒，教我們來拿你，要他公主還宮。此情是實，何嘗有甚書信？你要殺就殺了我老沙，不可枉害平人，大虧天理。」
那妖見沙僧說得雄壯，遂丟了刀，雙手抱起公主道：「是我一時粗鹵，多有衝撞，莫怪莫怪。」遂與他挽了青絲，扶上寶髻，軟款溫柔，怡顏悅色，撮哄著他進去了，又請上坐陪禮。那公主是婦人家水性，見他錯敬，遂回心轉意道：「郎君啊，你若念夫婦的恩愛，可把那沙僧的繩子略放鬆些兒。」老妖聞言，即命小的們把沙僧解了繩子，鎖在那裡。沙僧見解縛鎖住，立起來，心中暗喜道：「古人云：『與人方便，自己方便。』我若不方便了他，他怎肯教把我鬆放鬆放？」
那老妖又教安排酒席，與公主陪禮壓驚。吃酒到半酣，老妖忽的又換了一件鮮明的衣服，取了一口寶刀，佩在腰裡，轉過手，摸著公主道：「渾家，你且在家吃酒，看著兩個孩兒，不要放了沙和尚。趁那唐僧在那國裡，我也趕早兒去認認親也。」公主道：「你認甚親？」老妖道：「認你父王。我是他駙馬，他是我丈人，怎麼不去認認？」公主道：「你去不得。』老妖道：「怎麼去不得？」公主道：「我父王不是馬掙力戰的江山，他本是祖宗遺留的社稷。自幼兒是太子登基，城門也不曾遠出，沒有見你這等兇漢。你這嘴臉相貌，生得這等醜陋，若見了他，恐怕嚇了他，反為不美。卻不如不去認的還好。」老妖道：「既如此說，我變個俊的兒去便罷。」公主道：「你試變來我看看。」
好怪物，他在那酒席間搖身一變，就變做一個俊俏之人。真個生得：
形容典雅，體段崢嶸。言語多官樣，行藏正妙齡。才如子建成詩易，貌似潘安擲果輕。頭上戴一頂鵲尾冠，烏雲斂伏；身上穿一件玉羅褶，廣袖飄迎。足下烏靴花摺，腰間鸞帶光明。丰神真是奇男子，聳壑軒昂美俊英。
公主見了，十分歡喜。那妖笑道：「渾家，可是變得好麼？」公主道：「變得好，變得好。你這一進朝啊，我父王是親不滅，一定著文武多官留你飲宴。倘吃酒中間，千千仔細，萬萬個小心；卻莫要現出原嘴臉來，露出馬腳，走了風汛，就不斯文了。」老妖道：「不消吩咐，自有道理。」
你看他縱雲頭，早到了寶象國。按落雲頭，行至朝門之外，對閣門大使道：「三駙馬特來見駕，乞為轉奏轉奏。」那黃門奏事官來至白玉階前奏道：「萬歲，有三駙馬來見駕，現在朝門外聽宣。」那國王正與唐僧敘話，忽聽得三駙馬，便問多官道：「寡人只有兩個駙馬，怎麼又有個三駙馬？」多官道：「三駙馬必定是妖怪來了。」國王道：「可好宣他進來？」那長老心驚道：「陛下，妖精啊，不精者不靈。他能知過去未來，他能騰雲駕霧。宣他也進來，不宣他也進來，倒不如宣他進來，還省些口面。」
國王准奏，叫宣，把妖宣至金階。他一般的也舞蹈山呼的行禮。多官見他生得俊麗，也不敢認他是妖精。他都是些肉眼凡胎，卻當做好人。那國王見他聳壑昂霄，以為濟世之梁棟，便問他：「駙馬，你家在那裡居住？是何方人氏？幾時得我公主配合？怎麼今日才來認親？」那老妖叩頭道：「主公，臣是城東碗子山波月洞人家。」國王道：「你那山離此處多遠？」老妖道：「不遠，只有三百里。」國王道：「三百里路，我公主如何得到那裡，與你匹配？」那妖精巧語花言，虛情假意的答道：「主公，微臣自幼兒好習弓馬，採獵為生。那十三年前，帶領家童數十，放鷹逐犬，忽見一隻斑斕猛虎，身馱著一個女子，往山坡下走。是微臣兜弓一箭，射倒猛虎，將女子帶上本莊，把溫水溫湯灌醒，救了他性命。因問他是那裡人家，他更不曾題『公主』二字。早說是萬歲的三公主，怎敢欺心，擅自配合？當得進上金殿，大小討一個官職榮身。只因他說是民家之女，才被微臣留在莊所。女貌郎才，兩相情願，故配合至此多年。當時配合之後，欲將那虎宰了，邀請諸親，卻是公主娘娘教且莫殺。其不殺之故，有幾句言詞，道得甚好，說道：
托天托地成夫婦，無媒無證配婚姻。前世赤繩曾繫足，今將老虎做媒人。
臣因此言，故將虎解了索子，饒了他性命。那虎帶著箭傷，跑蹄剪尾而去。不知他得了性命，在那山中，修了這幾年，煉體成精，專一迷人害人。臣聞得昔年也有幾次取經的，都說是大唐來的唐僧。想是這虎害了唐僧，得了他文引，變作那取經的模樣，今在朝中哄騙主公。主公啊，那繡墩上坐的，正是那十三年前馱公主的猛虎，不是真正取經之人。」
你看那水性的君王，愚迷肉眼，不識妖精，轉把他一片虛詞，當了真實。道：「賢駙馬，你怎的認得這和尚是馱公主的老虎？」那妖道：「主公，臣在山中，吃的是老虎，穿的也是老虎，與他同眠同起，怎麼不認得？」國王道：「你既認得，可教他現出本相來看。」怪物道：「借半盞淨水，臣就教他現了本相。」國王命官取水，遞與駙馬。
那怪接水在手，縱起身來，走上前，使個「黑眼定身法」。念了咒語，將一口水望唐僧噴去，叫聲：「變！」那長老的真身，隱在殿上，真個變作一隻斑斕猛虎。此時君臣肉眼觀看，那隻虎生得：
白額圓頭，花身電目。四隻蹄，挺直崢嶸；二十爪，鉤彎鋒利。鋸牙包口，尖耳連眉。獰猙壯若大貓形，猛烈雄如黃犢樣。剛鬚直直插銀條，刺舌騂騂噴惡氣。果然是隻猛斑斕，陣陣威風吹寶殿。
國王一見，魄散魂飛。諕得那多官盡皆躲避。有幾個大膽的武將，領著將軍、校尉一擁上前，使各項兵器亂砍。這一番，不是唐僧該有命不死，就是二十個僧人也打為肉醬。此時幸有丁甲、揭諦、功曹、護教諸神暗在半空中護佑，所以那些人兵器皆不能打傷。眾臣嚷到天晚，才把那虎活活的捉了，用鐵繩鎖了，放在鐵籠裡，收於朝房之內。
那國王卻傳旨，教光祿寺大排筵宴，謝駙馬救拔之恩；不然，險被那和尚害了。當晚眾臣朝散，那妖魔進了銀安殿。又選十八個宮娥綵女，吹彈歌舞，勸妖魔飲酒作樂。那怪物獨坐上席，左右排列的都是那艷質嬌姿。你看他受用飲酒，至二更時分，醉將上來，忍不住胡為：跳起身，大笑一聲，現了本相，陡發兇心，伸開簸箕大手，把一個彈琵琶的女子抓將過來，扢咋的把頭咬了一口。嚇得那十七個宮娥，沒命的前後亂跑亂藏。你看那：
宮娥悚懼，綵女忙驚。宮娥悚懼，一似雨打芙蓉籠夜雨；綵女忙驚，就如風吹芍藥舞春風。捽碎琵琶顧命，跌傷琴瑟逃生。出門那分南北，離殿不管西東。磕損玉面，撞破嬌容。人人逃命走，各各奔殘生。
那些人出去，又不敢吆喝。夜深了，又不敢驚駕。都躲在那短牆檐下，戰戰兢兢不題。
卻說那怪物坐在上面，自斟自酌。喝一盞，扳過人來，血淋淋的啃上兩口。他在裡面受用，外面人盡傳道：「唐僧是個虎精。」亂傳亂嚷，嚷到金亭館驛。此時驛裡無人，止有白馬在槽上吃草吃料。他本是西海小龍王，因犯天條，鋸角退鱗，變白馬，馱唐僧往西方取經。忽聞人講唐僧是個虎精，他也心中暗想道：「我師父分明是個好人，必然被怪把他變做虎精，害了師父。怎的好？怎的好？大師兄去得久了，八戒、沙僧又無音信。」他只捱到二更時分，卻才跳將起來道：「我今若不救唐僧，這功果休矣，休矣！」他忍不住頓絕韁繩，抖鬆鞍轡，急縱身，忙顯化，依然化作龍。駕起烏雲，直上九霄空裡觀看。有詩為證，詩曰：
三藏西來拜世尊，途中偏有惡妖氛。今宵化虎災難脫，白馬垂韁救主人。
小龍王在半空裡，只見銀安殿內燈燭輝煌。原來那八個滿堂紅上點著八根蠟燭。低下雲頭，仔細看處，那妖魔獨自個在上面逼法的飲酒吃人肉哩。小龍笑道：「這廝不濟，走了馬腳，識破風汛，屣匾秤鉈了。吃人可是個長進的？卻不知我師父下落何如，倒遇著這個潑怪。且等我去戲他一戲，若得手，拿住妖精，再救師父不遲。」
好龍王，他就搖身一變，也變做個宮娥，真個身體輕盈，儀容嬌媚。忙移步走入裡面，對妖魔道聲萬福：「駙馬啊，你莫傷我性命，我來替你把盞。」那妖道：「斟酒來。」小龍接過壺來，將酒斟在他盞中，酒比鍾高出三五分來，更不漫出。這是小龍使的「逼水法」。那怪見了不識，心中喜道：「你有這般手段？」小龍道：「還斟得有幾分高哩。」那怪道：「再斟上，再斟上。」他舉著壺，只情斟，那酒只情高，就如十三層寶塔一般，尖尖滿滿，更不漫出些須。那怪物伸過嘴來，吃了一鍾；扳著死人，吃了一口。道：「會唱麼？」小龍道：「也略曉得些兒。」依腔韻唱了一個小曲，又奉了一鍾。那怪道：「你會舞麼？」小龍道：「也略曉得些兒，但只是素手，舞得不好看。」那怪揭起衣服，解下腰間所佩寶劍，掣出鞘來，遞與小龍。
小龍接了刀，就留心，在那酒席前上三下四，左五右六，丟開了花刀法。怪看得眼咤。小龍丟了花字，望妖精劈一刀來。好怪物，側身躲過，慌了手腳，舉起一根滿堂紅，架住寶刀。那滿堂紅原是熟鐵打造的，連柄有八九十斤。兩個出了銀安殿，小龍現了本相，駕起雲頭，與那妖魔在那半空中相殺。這一場，黑地裡好殺。怎見得：
那一個是碗子山生成的怪物，這一個是西洋海罰下的真龍。一個放毫光，如噴白電；一個生銳氣，如迸紅雲。一個好似白牙老象走人間，一個就如金爪狸貓飛下界。一個是擎天玉柱，一個是架海金梁。銀龍飛舞，黃鬼翻騰。左右寶刀無怠慢，往來不歇滿堂紅。
他兩個在雲端裡戰夠八九回合，小龍的手軟觔麻，老魔的身強力壯。小龍抵敵不住，飛起刀去，砍那妖怪。妖怪有接刀之法，一隻手接了寶刀，一隻手拋下滿堂紅便打。小龍措手不及，被他把後腿上著了一下。急慌慌按落雲頭，多虧了御水河救了性命，小龍一頭鑽下水去。那妖魔趕來尋他不見，執了寶刀，拿了滿堂紅，回上銀安殿，照舊吃酒睡覺不題。
卻說那小龍潛於水底，半個時辰聽不見聲息，方才咬著牙，忍著腿疼跳將起去。踏著烏雲，徑轉館驛，還變作依舊馬匹，伏於槽下。可憐渾身是水，腿有傷痕。那時節：
意馬心猿都失散，金公木母盡凋零。黃婆傷損通分別，道義消疏怎得成！
且不言三藏逢災，小龍敗戰。卻說那豬八戒從離了沙僧，一頭藏在草科裡，拱了一個豬渾塘。這一覺，直睡到半夜時候才醒。醒來時，又不知是甚麼去處。摸摸眼，定了神思，側耳才聽。噫！正是那山深無犬吠，野曠少雞鳴。他見那星移斗轉，約莫有三更時分，心中想道：「我要回救沙僧，誠然是『單絲不線，孤掌難鳴』。罷罷罷，我且進城去見了師父，奏准當今，再選些驍勇人馬，助著老豬明日來救沙僧罷。」
那獃子急縱雲頭，徑回城裡。半霎時，到了館驛。此時人靜月明。兩廊下尋不見師父，只見白馬睡在那廂，渾身水濕，後腿有盤子大小一點青痕。八戒失驚道：「雙晦氣了。這亡人又不曾走路，怎麼身上有汗，腿有青痕？想是歹人打劫師父，把馬打壞了。」那白馬認得是八戒，忽然口吐人言，叫聲：「師兄。」這獃子嚇了一跌，扒起來，往外要走。被白馬探探身，一口咬住皂衣，道：「哥啊，你莫怕我。」八戒戰兢兢的道：「兄弟，你怎麼今日說起話來了？你但說話，必有大不祥之事。」小龍道：「你知師父有難麼？」八戒道：「我不知。」小龍道：「你是不知。你與沙僧在皇帝面前弄了本事，思量拿倒妖魔，請功求賞。不想妖魔本領大，你們手段不濟，禁他不過。好道著一個回來，說個信息是，卻更不聞音。那妖精變做一個俊俏文人，撞入朝中，與皇帝認了親眷。把我師父變作一個斑斕猛虎，見被眾臣捉住，鎖在朝房鐵籠裡面。我聽得這般苦惱，心如刀割。你兩日又不在不知，恐一時傷了性命，只得化龍身去救，不期到朝裡，又尋不見師父。及到銀安殿外，遇見妖精，我又變做個宮娥模樣，哄那怪物。那怪叫我舞刀他看，遂爾留心，砍他一刀。早被他閃過，雙手舉個滿堂紅，把我戰敗。我又飛刀砍去，他又把刀接了，捽下滿堂紅，把我後腿上著了一下。故此鑽在御水河，逃得性命。腿上青是他滿堂紅打的。」
八戒聞言道：「真個有這樣事？」小龍道：「莫成我哄你了？」八戒道：「怎的好？怎的好？你可掙得動麼？」小龍道：「我掙得動便怎的？」八戒道：「你掙得動，便掙下海去罷。把行李等老豬挑去高老莊上，回爐做女婿去呀。」小龍聞說，一口咬住他直裰子，那裡肯放，止不住眼中滴淚道：「師兄啊，你千萬休生懶惰。」八戒道：「不懶惰便怎麼？沙兄弟已被他拿住，我是戰不過他，不趁此散火，還等甚麼？」
小龍沉吟半晌，又滴淚道：「師兄啊，莫說散火的話。若要救得師父，你只去請個人來。」八戒道：「教我請誰麼？」小龍道：「你趁早兒駕雲回上花果山，請大師兄孫行者來。他還有降妖的大法力，管教救了師父，也與你我報得這敗陣之仇。」八戒道：「兄弟，另請一個兒便罷了。那猴子與我有些不睦。前者在白虎嶺上，打殺了那白骨夫人，他怪我攛掇師父念緊箍兒咒。我也只當耍子，不想那老和尚當真的念起來，就把他趕逐回去。他不知怎麼樣的惱我，他也決不肯來。倘或言語上略不相對，他那哭喪棒又重，假若不知高低，撈上幾下，我怎的活得成麼？」小龍道：「他決不打你。他是個有仁有義的猴王。你見了他，且莫說師父有難，只說：『師父想你哩。』把他哄將來。到此處，見這樣個情節，他必然不忿，斷乎要與那妖精比併，管情拿得那妖精，救得我師父。」八戒道：「也罷，也罷。你倒這等盡心，我若不去，顯得我不盡心了。我這一去，果然行者肯來，我就與他一路來了；他若不來，你卻也不要望我，我也不來了。」小龍道：「你去，你去，管情他來也。」
真個獃子收拾了釘鈀，整束了直裰，跳將起去，踏著雲，徑往東來。這一回，也是唐僧有命。那獃子正遇順風，撐起兩個耳朵，好便似風篷一般，早過了東洋大海，按落雲頭。不覺的太陽星上，他卻入山尋路。
正行之際，忽聞得有人言語。八戒仔細看時，看來是行者在山凹裡，聚集群妖。他坐在一塊石頭崖上，面前有一千二百多猴子，分序排班，口稱：「萬歲，大聖爺爺。」八戒道：「且是好受用，且是好受用，怪道他不肯做和尚，只要來家哩，原來有這些好處，許大的家業，又有這多的小猴伏侍。若是老豬有這一座山場，也不做甚麼和尚了。如今既到這裡，卻怎麼好？必定要見他一見是。」那獃子有些怕他，又不敢明明的見他，卻往草崖邊溜阿溜的，溜在那一千二三百猴子當中擠著，也跟那些猴子磕頭。
不知孫大聖坐得高，眼又乖滑，看得他明白，便問：「那班部中亂拜的是個夷人，是那裡來的？拿上來。」說不了，那些小猴一窩蜂，把個八戒推將上來，按倒在地。行者道：「你是那裡來的夷人？」八戒低著頭道：「不敢，承問了。不是夷人，是熟人，熟人。」行者道：「我這大聖部下的群猴，都是一般模樣。你這嘴臉生得各樣，相貌有些雷堆，定是別處來的妖魔。既是別處來的，若要投我部下，先來遞個腳色手本，報了名字，我好留你在這隨班點扎。若不留你，你敢在這裡亂拜？」八戒低著頭，拱著嘴道：「不羞，就拿出這副嘴臉來了。我和你兄弟也做了幾年，又推認不得，說是甚麼夷人。」行者笑道：「擡起頭來我看。」那獃子把嘴往上一伸道：「你看麼，你認不得我，好道認得嘴耶。」行者忍不住笑道：「豬八戒。」他聽見一聲叫，就一轂轆跳將起來道：「正是，正是，我是豬八戒。」他又思量道：「認得就好說話了。」
行者道：「你不跟唐僧取經去，卻來這裡怎的？想是你衝撞了師父，師父也貶你回來了。有甚貶書，拿來我看。」八戒道：「不曾衝撞他，他也沒甚麼貶書，也不曾趕我。」行者道：「既無貶書，又不曾趕你，你來我這裡怎的？」八戒道：「師父想你，著我來請你的。」行者道：「他也不請我，他也不想我。他那日對天發誓，親筆寫了貶書，怎麼又肯想我，又肯著你遠來請我？我斷然也是不好去的。」八戒就地扯個謊，忙道：「委是想你，委是想你。」行者道：「他怎的想我來？」八戒道：「師父在馬上正行，叫聲『徒弟』，我不曾聽見，沙僧又推耳聾。師父就想起你來，說我們不濟，說你還是個聰明伶俐之人，常時聲叫聲應，問一答十。因這般想你，專專教我來請你的。萬望你去走走，一則不孤他仰望之心，二來也不負我遠來之意。」行者聞言，跳下崖來，用手攙住八戒道：「賢弟，累你遠來，且和我耍耍兒去。」八戒道：「哥啊，這個所在路遠，恐師父盼望去遲，我不耍子了。」行者道：「你也是到此一場，看看我的山景何如？」那獃子不敢苦辭，只得隨他走走。
二人攜手相攙，概眾小妖隨後，上那花果山極巔之處。好山，自是那大聖回家，這幾日，收拾得復舊如新。但見那：
青如削翠，高似摩雲。週圍有虎踞龍蟠，四面多猿啼鶴唳。朝出雲封山頂，暮觀日掛林間。流水潺潺鳴玉珮，澗泉滴滴奏瑤琴。山前有崖峰峭壁，山後有花木穠華。上連玉女洗頭盆，下接天河分派水。乾坤結秀賽蓬萊，清濁育成真洞府。丹青妙筆畫時難，仙子天機描不就。玲瓏怪石石玲瓏，玲瓏結綵嶺頭峰。日影動，千條紫艷；瑞氣搖，萬道紅霞。洞天福地人間有，遍山新樹與新花。
八戒觀之不盡，滿心歡喜道：「哥啊，好去處，果然是天下第一名山。」行者道：「賢弟，可過得日子麼？」八戒笑道：「你看師兄說的話，寶山乃洞天福地之處，怎麼說度日之言也？」
二人談笑多時，下了山。只見路傍有幾個小猴，捧著紫巍巍的葡萄，香噴噴的梨棗，黃森森的枇杷，紅艷艷的楊梅，跪在路傍，叫道：「大聖爺爺，請進早膳。」行者笑道：「我豬弟食腸大，卻不是以果子作膳的。也罷，也罷，莫嫌菲薄，將就吃個兒當點心罷。」八戒道：「我雖食腸大，卻也隨鄉入鄉是。拿來，拿來，我也吃幾個兒嘗新。」
二人吃了果子，漸漸日高。那獃子恐怕誤了救唐僧，只管催促道：「哥哥，師父在那裡盼望我和你哩。望你和我早早兒去罷。」行者道：「賢弟，請你往水簾洞裡去耍耍。」八戒堅辭道：「多感老兄盛意，奈何師父久等，不勞進洞罷。」行者道：「既如此，不敢久留，請就此處奉別。」八戒道：「哥哥，你不去了？」行者道：「我往哪裡去？我這裡天不收，地不管，自由自在，不耍子兒，做甚麼和尚？我是不去，你自去罷。但上覆唐僧：既趕退了，再莫想我。」獃子聞言，不敢苦逼，只恐逼發他性子，一時打上兩棍。無奈，只得喏喏告辭，找路而去。
行者見他去了，即差兩個溜撒的小猴跟著八戒，聽他說些甚麼。真個那獃子下了山，不上三四里路，回頭指著行者，口裡罵道：「這個猴子，不做和尚，倒做妖怪。這個猢猻，我好意來請他，他卻不去。你不去便罷。」走幾步，又罵幾聲。那兩個小猴急跑回來報道：「大聖爺爺，那豬八戒不大老實，他走走兒，罵幾聲。」行者大怒，叫：「拿將來！」那眾猴滿地飛來趕上，把個八戒扛翻倒了，抓鬃扯耳，拉尾揪毛，捉將回去。
畢竟不知怎麼處治，性命死活若何，且聽下回分解。
English
The Wicked Demon Invades the True Law; the Horse of the Mind Remembers the Ape of the Heart
Now the demon, having trussed Sha Monk, neither killed him, nor beat him, nor gave him one word of abuse. Knife in hand, he thought to himself: "The Tang monk is a man of the upper kingdom and must know courtesy and honor. Surely — having spared his life — his disciples would not try to seize me? Ah! It must be my wife sent some letter to that kingdom of hers, and the news has leaked. Let me go question her." The demon's cruelty surged up, and he meant to kill the princess.
The princess, knowing nothing of it, had just finished dressing and came stepping in. She found the demon with furious eyes and knitted brows, teeth grinding. Still she met him with a smiling face. "My lord, what troubles you so?" The demon snapped out his curse: "You dog-hearted, worthless woman, void of all human feeling! When I brought you here I never said one word against you. Silks to wear, gold to adorn you; whatever was lacking, I went and found it. Enjoyment through the four seasons; deep affection every day. And you think only of your father and mother, without one ounce of heart for your husband?" The princess, hearing this, fell to her knees in terror. "My lord, why do you speak today of parting?" "It is not I who part — it is you," said the demon. "I took that Tang monk, meaning to make a meal of him; why did you not tell me first, and let him go? So you wrote a letter in secret and had him carry it for you — how else would those two monks come back to beat at my gate and demand you be sent home? Was that not your doing?" "My lord, you wrong me. When did I ever send any letter?" "Still brazening it out! We have one of the enemy in hand this moment — is that not proof?" "Who?" said the princess. "Sha Monk, the Tang monk's second disciple," said the old demon. For who, come to the death-point, will own to death? She could only brazen it out. "Calm your anger, my lord, and let us go question him. If there was a letter, then strike me dead — I will bear it gladly. But if there was no letter, would you not be killing your poor girl for nothing?"
The demon, hearing this, brooked no reply: he swung out one indigo hand big as a winnowing fan, seized ten thousand strands of that golden-branch, jade-leaf hair, hauled the princess forward, and dashed her to the ground. Steel knife in hand he turned to interrogate Sha Monk, with a bark: "Sha Monk, you two dared beat at my gate unbidden — did this woman send a letter to her kingdom, and the king send you?" Sha Monk, bound where he was, saw how savage the demon was — the princess dashed to the ground, the knife raised to kill — and thought to himself: "Plainly she sent the letter and saved my master. That is a kindness past all measure. If I speak out at a word, he kills the princess — and is that not repaying kindness with enmity? Enough, enough, enough. Old Sha has followed my master all this while with never an inch of merit to repay him. Bound as I am today, let me spend this life to repay the master's debt." So he called out: "Monster, no insolence! What letter did she ever send, that you slander her so and would take her life? We came demanding the princess for a reason. You took my master into your cave, and my master saw the princess — her face and her manner. On coming to the Baoxiang Kingdom to have our travel papers exchanged, the emperor had the princess's likeness drawn and searched for her everywhere; he asked my master whether he had seen her like along the road, and my master spoke of the princess. So he knew her for his own child, bestowed on us the royal wine, and sent us to take you and bring his princess back to the palace. This is the truth of it; there was never any letter. Kill old Sha if you will — but do not wrong an innocent and sin mightily against heaven's reason."
The demon, hearing Sha Monk speak so boldly, dropped the knife and gathered the princess up in both arms. "It was my own rudeness in the moment; I gave you great offense. Forgive me, forgive me." He gathered up her dark tresses and set the jeweled chignon right, tender and gentle, with pleasing face and soothing words coaxing her inside; then begged her to the seat of honor and made his amends. The princess, being of woman's water-nature, seeing him so humbly courteous, turned her heart about. "My lord, if you have any thought of the love between husband and wife, have the ropes on Sha Monk loosened a little." The old demon heard and ordered the little demons to take the ropes off Sha Monk and lock him up instead. Sha Monk, unbound but locked, stood up, secretly delighted. "The ancients say: be obliging to others, and others are obliging to you. Had I not obliged him, would he ever have had me loosened and eased?"
The old demon then ordered a banquet spread, to make his peace with the princess and calm her fright. When the wine was half-way to their heads the old demon suddenly changed into bright fresh clothes, took a precious knife and girded it at his waist, and turning, touched the princess. "Wife, stay home and drink, and watch the two children; do not let Sha Monk go. While that Tang monk is still at the court, I will hurry off early and pay my respects to my kin." "What kin would you pay respects to?" "Your royal father. I am his son-in-law, he is my father-in-law — why should I not call?" "You must not go." "Why must I not?" "My royal father won his throne by no horseback struggles and hard-fought battles: it is the ancestral state left him by his forebears. A crown prince from childhood, he has never ridden beyond the city gates, and has never seen such a fierce fellow as you. That face and figure of yours, so ugly as they are — if he saw you, I fear it would frighten him, and that were worse than useless. Better not to go and pay the call at all." "Since you say so, I will change into a handsome fellow and go." "Change, then, and let me see."
Brave monster! There at the banquet he shook himself and changed into a handsome man. Truly he was like this:
A bearing refined and elegant; a figure tall and commanding.His speech the manner of a courtier; his years just at their flower.A talent like Zijian's, verse come easy; a face like Pan An's, fruit tossed lightly at his passing.On his head a magpie-tail cap, dark clouds gathered meek; on his body a pleated gown of gauze-jade, wide sleeves floating to meet him.On his feet black boots patterned in folds; at his waist a luan-bird sash gleaming.A spirit truly a wonder among men: towering over the valleys, grand and fine, a hero beautiful and bright.
The princess was delighted. "Wife, is the change not well done?" laughed the demon. "Well done, well done. Once you are in at the court, my royal father, kin being kin, will be certain to have the civil and military keep you to feast. But over the wine, a thousand times careful, ten thousand times wary: do not show your old face, give the game away, let the news slip — or all breeding is lost." "No need for instructions," said the old demon. "I have my methods."
See him mount the cloud, and soon he was at the Baoxiang Kingdom. Pressing down the cloud he came outside the palace gate and told the gate usher: "The third son-in-law has come for an audience. I beg you announce it." The yellow-gate officer came to the white jade steps and announced: "Your Majesty, the third son-in-law begs audience and waits without the palace gate for the summons." The king was talking with the Tang monk when he heard "third son-in-law," and asked the officials: "I have but two sons-in-law. How comes there a third?" "This third son-in-law must be a demon," said the officials. "Would it do to summon him in?" The elder's heart quaked. "Your Majesty, a demon! What is not a spirit has no powers. He can know past and future, ride the clouds and tread the mist. Summon him or not, in he comes — better to summon him and spare ourselves the argument."
The king granted it, ordered him summoned, and the demon was called to the golden steps, where he made his obeisance with all the dances and the shout of homage like anyone. The officials, seeing him so handsome, dared not take him for a demon: mortal flesh with mortal eyes, they took him for a worthy man. The king, seeing him tower like a ridge and lift to the heavens, took him for a pillar of the state, and asked: "Son-in-law, where is your home? Of what place are you? When were you matched with my princess? Why come to claim kinship only today?" The old demon knocked his head. "Sire, your servant's home is Wave-Moon Cave on Bowl Mountain, east of the city." "How far is that mountain from here?" "Not far — three hundred li only." "Three hundred li! How could my princess have come there, to be matched with you?" The demon, with artful words and flowery speech, answered in feigned sincerity: "Sire, from childhood your servant loved the bow and horse and lived by hunting. Thirteen years ago I led a few dozen household lads out with hawks and hounds, and suddenly saw a fierce tiger of mottled coat carrying a woman on its back, going down the hillside. Your servant drew his bow and shot the tiger down, brought the woman to our farm, and revived her with warm water and warm broth, and saved her life. I asked her family and place, and never once did she speak the word princess. Had she said from the first she was Your Majesty's third princess, how should I have dared so presumptuous a heart, to match with her on my own will? I would have carried her up to the golden hall and begged some post, great or small, to honor her. She said only she was a common family's daughter, and so your servant kept her at the farm. Her beauty, my talent — both willing: so we were matched, and have lived together these many years. After we were matched I meant to slaughter that tiger and invite all our kin; but her Highness the princess bade me not kill it yet. And why it was not killed — she had a few words on it, finely put, saying:
By heaven's trust and earth's we became man and wife; without matchmaker or witness was our marriage made.In a former life the red thread tied our feet; today the tiger stands our go-between.
For that saying I loosed the tiger's bonds and spared its life; and the tiger, arrow-wound and all, galloped off with lashing tail. Who knew that having kept its life, it cultivated in that mountain all these years, refined its body to a spirit, and set itself to beguile and destroy men. Your servant has heard that in years past there were several who went to fetch scriptures, all said to be one Tang monk from the Tang. This tiger must have destroyed the Tang monk, got his travel papers, and taken the scripture-seeker's shape, and now deceives Your Majesty at court. Your Majesty — the one sitting on the embroidered cushion is the very fierce tiger that carried the princess thirteen years ago, no true scripture-seeker at all."
See the water-natured sovereign, dull and beguiled, his mortal eyes unable to know a demon, taking the demon's empty words for gospel truth. "Worthy son-in-law, how do you know this monk for the tiger that carried the princess?" "Sire," said the demon, "in the mountains your servant ate tiger and wore tiger, slept beside them and rose beside them — how should I not know one?" "Since you know them, make him show his true form, and let us see." "Lend me half a cup of clean water, and your servant will make him show himself." The king ordered an official to bring water and hand it to the son-in-law.
The demon took the water, rose up, stepped forward, played his art of the black eye fixing the body, murmured the spell, and sprayed the mouthful of water at the Tang monk, crying "Change!" The elder's true body, hidden there in the hall, truly turned into a fierce tiger of mottled coat. King and ministers, with mortal eyes, looked on. The tiger was like this:
A white-blazed brow, a round head; a mottled body, eyes like lightning.Four hoofs thrust straight and mighty; twenty claws hooked, curved, and keen.Saw-teeth closing round the mouth; sharp ears joined to the brows.Fierce and strong as a great cat's frame; savage and bold as a yellow calf.Stiff whiskers straight as bars of silver; the barbed tongue panting red, spitting out its malice.A mottled tiger fierce indeed: wave upon wave of dread wind blowing through the jeweled hall.
The king, one look, and soul and spirit scattered. The officials scattered, every one. A few bold generals, leading commanders and captains, swarmed up and hacked at it with every kind of weapon. Had the Tang monk not been fated to live, twenty monks would have been beaten to a pulp of meat. By fortune the Ding-Jia gods, the revealers, the duty officers, and the guardian gods of the teaching stood hidden in mid-air shielding him, so that no weapon of theirs could wound. The ministers shouted and struggled till nightfall before they took the tiger alive, locked it in iron chains, and shut it in an iron cage in one of the court buildings.
The king then decreed that the Court of Imperial Entertainments lay a great feast, to thank the son-in-law for his deliverance — else they had all been ruined by that monk. That evening, the court dismissed, the demon went into the Silver Peace Hall. He chose eighteen palace maids and courtesans to play pipes and strings, to sing and dance, and press the demon to wine and pleasure. The monster sat alone at the head, rank upon rank of lovely faces and graceful forms about him. See him take his pleasure over the wine until the second watch, the drink climbing into his head, till he could not contain his wickedness: he sprang up, gave a great shout of laughter, showed his true form, his cruel heart blazing out, spread his winnowing-fan hand, snatched up the girl who played the lute — and bit into her head with a crunch. The seventeen remaining maids, terrified out of their lives, ran and hid helter-skelter. And it was like this:
The palace maids in dread; the painted girls in wild alarm.The maids in dread, like lotus blossoms beaten and wrapped in night rain; the painted girls in alarm, like peonies whirled dancing on the spring wind.They crushed lutes to bits, minding only their lives; fell bruising zithers, fleeing for their breath.Out the gates, no north or south; from the hall, no east or west.Jade faces knocked and bruised; lovely looks dashed and broken.Every one running for her life, each rushing for her bare survival.
Those who got out dared not cry out; the night being deep, they dared not disturb the emperor. All hid below the low walls and eaves, trembling — but of this, no more.
Now the monster sat at the head, pouring and drinking by himself: one cup down, then hauling over his victim to gnaw two bloody mouthfuls. While he feasted within, outside the word ran everywhere: "The Tang monk is a tiger spirit." Passed and shouted from mouth to mouth, it reached the Gold Pavilion post station. The station was empty now: only the white horse at the trough, eating hay and grain. He had been the little Dragon King of the Western Sea; for a crime against heaven's law his horns were sawed and his scales drawn off, and he was turned a white horse to bear the Tang monk west for the scriptures. Hearing men say the Tang monk was a tiger spirit, he thought to himself: "My master is plainly a good man: some monster must have changed him into a tiger spirit and worked him ruin. What can be done? What can be done? Eldest brother has been gone so long, and no word of Bajie or Sha Monk." He bore it till the second watch, then leaped up: "If I do not save the Tang monk now, the true fruit is finished — finished!" He could not bear it: he snapped the reins, shook loose the saddle and bridle, sprang up in haste, transformed at once — and became the dragon again. Mounting a black cloud he rose straight into the ninth heaven and looked down. There is a poem to prove it. The poem says:
Tripitaka came west to worship the World-Honored One, but evil demon-vapor beset the road.Tonight, changed to a tiger, his trouble not yet past — the white horse drops its reins to save its master.
The little Dragon King in mid-air saw the Silver Peace Hall ablaze with lamps and candles. On the eight hall-filling candelabra burned eight great candles. Dropping the cloud to look closely: the demon alone up there, drinking hard and eating men's flesh. The little dragon laughed. "The fellow has given himself away — the trick is seen through now. Is eating men what he calls improvement? And here I have run into this foul monster before learning how my master fares. Let me go play with him a little. If I can manage it, take the demon first — then rescue my master, and none too soon."
Brave Dragon King! He shook himself and changed too into a palace maid, truly light and graceful of body, charming and winning of face. She stepped quickly inside and offered the demon a salute of ten thousand blessings: "My lord son-in-law, do not take my life — I have come to pour your wine." "Pour, then," said the demon. The little dragon took the flask and filled his cup till the wine stood three or five tenths above the brim — and never ran over. This was the little dragon's art of pressing back the water. The demon, seeing and not knowing it, was delighted. "You have such a skill as this?" "I can pour a good deal higher yet," said the little dragon. "Pour more, pour more!" She held up the flask and poured on and on, and the wine mounted and mounted, like a pagoda of thirteen stories, tapering and brimming — and never a drop spilled. The monster thrust out his mouth and drank a cup; then hauled over his dead man and took another bite. "Can you sing?" She: "A little." She sang a little song to the tune and measure, and offered another cup. "Can you dance?" "A little," said the little dragon. "Only bare-handed — it would not be much to look at." The demon gathered up his robes, unslung the precious sword at his waist, drew it from the scabbard, and handed it to the little dragon.
The little dragon took the blade with all her attention, and there before the banquet slashed three up, four down, five left, six right, spinning out her flowery sword-play. The demon watched till his eyes popped. Then the little dragon dropped the flourish and cut straight at the demon. Brave monster! He twisted aside, all fluster, and caught the precious blade on one of the great candelabra. That candelabrum was wrought of hammered iron, eighty or ninety catties with its shaft. The two of them out of the Silver Peace Hall, the little dragon showed her true form, mounted the clouds, and fought the demon in mid-air. It was a fine fight in the dark. How so? Thus:
One a monster bred on Bowl Mountain; the other a true dragon banished from the Western Sea.One streams thin rays of light, like spitting white lightning; one breathes keen battle-air, like bursts of crimson cloud.One like a white-tusked ancient elephant striding the world of men; one like a gold-clawed wildcat flying down from heaven.One the jade pillar holding up the sky; one the golden beam bridging the sea.The silver dragon wheels and dances; the yellow fiend tumbles and turns. Left and right the precious blade never slackens; back and forth without pause swings the great candelabrum.
The two of them fought eight or nine rounds in the clouds; the little dragon's hands went weak and sinews numb, while the old demon's body was strong and his thews mighty. The little dragon could hold no longer: she flung the blade to strike the demon down. But the demon had his catch-the-blade art: one hand caught the precious sword, the other flung down the great candelabrum and struck. The little dragon, unprepared, took the blow on her hind leg. In a flurry of alarm she dropped the cloud, and — the royal water canal saving her life — plunged headfirst under the water. The demon gave chase, found her not, took up his precious sword and the great candelabrum, went back to the Silver Peace Hall, and drank and slept as before — but of this, no more.
Now the little dragon lay hidden under the water; when half a watch had passed without sound or stir, she ground her teeth and, bearing the leg's pain, rose up out of it. Treading the black cloud she turned straight back to the post station, changed again into her horse's form, and lay down in the stall. Pity her: body wet through, a wound upon the leg. At that season:
The horse of mind and ape of heart scattered wide; Metal Lord and Wood Mother withered all.Yellow Dame wounded — all must part; the Way's bond loosened — how shall it be achieved?
To leave the Tang monk meeting his calamity and the little dragon's lost battle: Zhu Bajie, since parting from Sha Monk, had burrowed into the grass and rooted himself a pig's wallow. He slept that sleep clear to midnight before waking. Waking, he did not know where he was. He rubbed his eyes, gathered his wits, and turned an ear to listen. Ah! Just so: deep in the hills no dogs barking; in the wilds few cocks crowing. Seeing the stars shifted and the Dipper turned — about the third watch, he reckoned — he thought: "If I go back to save Sha Monk, truly it is single thread makes no cord, one palm claps no sound. Enough, enough, enough. Let me go into the city, see my master, get the emperor's sanction, and pick some valiant troops to help old Pig come save Sha Monk tomorrow."
The Idiot leaped to the cloud and hurried back to the city, reaching the post station in a trice. All was still, the moon bright. He looked along the two corridors and found no master — only the white horse asleep in its stall, body wet through, a bruise the size of a plate on the hind leg. Bajie started. "Double bad luck! The creature has not been walking — why is it sweated all over, with a bruise on its leg? Some villain must have robbed the master and beaten the horse." The white horse knew Bajie, and suddenly spoke with a human mouth: "Brother." The Idiot fell down in his fright, scrambled up, and made for the door. But the white horse stretched out its head and caught his black gown in its teeth. "Brother, do not fear me." Bajie, trembling: "Brother, how do you come speaking today? When you speak, some great misfortune must be at hand.""Do you know the master is in peril?" said the little dragon. "I do not," said Bajie. "You do not, then. You and Sha Monk showed your tricks before the emperor, meaning to take the demon and claim merit and reward. But the demon's powers were too great, your arts too small, and you could not hold him. The proper thing was to send one back with word — yet no word has come at all. The demon changed into a handsome scholar, walked into the court, and claimed kinship with the emperor. He changed my master into a fierce mottled tiger; the ministers seized him, and he is locked in an iron cage in the court buildings. Hearing of this anguish, my heart was cut as with knives. You two have been away two days and know nothing; fearing his life might be lost at any moment, I could only take dragon form and go to the rescue. But at the court I could not find my master. Outside the Silver Peace Hall I met the demon, changed into a palace maid, and beguiled the monster. He bade me wield the sword for his pleasure; so I bided my time and cut at him. He dodged it, raised a great candelabrum in both hands, and beat me. I flung the blade at him again; he caught it in his hand, swung down the candelabrum, and struck my hind leg. So I plunged into the royal canal and saved my life. The bruise on my leg is his candelabrum's work."
"Can such a thing truly be?" said Bajie. "Would I deceive you?" said the little dragon. "What can be done? What can be done? Can you manage to move?" "Suppose I can — what then?" "If you can move, move yourself back into the sea. Leave the luggage: old Pig will shoulder it to Gao Village and go back to the old trade of son-in-law." The little dragon, hearing this, caught his gown in her teeth and would not let go, the tears dropping from her eyes: "Brother, do not, do not give way to laziness." "And if I am not lazy, what then? Brother Sha is taken already, and I cannot beat the demon. If not to scatter now, what am I waiting for?"
The little dragon brooded a long half moment, and again through tears: "Brother, speak no more of scattering. If the master is to be saved, go invite someone." "Whom would you have me invite?" "Ride the cloud back to Flower-Fruit Mountain this instant, and ask eldest brother Pilgrim Sun to come. He still has the great power to subdue demons: he will certainly save our master, and win us vengeance for this defeat as well." "Brother, invite someone else. That monkey and I are not on the best of terms. Up on White Tiger Ridge, when he beat Lady White Bone to death, he blamed me for egging the master on to chant the Tight-Fillet Spell. I only meant it in sport, but the old monk took it up in earnest, chanted, and banished him home. He must be in a fine rage with me; he will never agree to come. And if our words clash even a little, that mourning staff of his is heavy — if he takes it into his head to lay on a few blows, how should I live through it?" "He will not strike you," said the little dragon. "He is a monkey king with honor and feeling. When you see him, do not say the master is in peril; only say, 'The master misses you,' and coax him to come. Once here, seeing how matters stand, he is certain to take fire and match himself against that demon: he will take the demon, depend on it, and save my master." "Very well, very well. You show such devotion — if I did not go, my own lack would show. If I go and Pilgrim truly will come, I will come back with him. If he will not come, do not look for me: I am not coming back." "Go, go," said the little dragon. "He will come, depend on it."
So the Idiot truly took up his rake, straightened his gown, leaped up, and rode the cloud straight east. This time, too, the Tang monk's fate held. The Idiot met a following wind, spread his two ears wide like sails, crossed the Eastern Ocean in no time, and pressed down the cloud. Before he knew it the sun was up, and he entered the mountains looking for the way.
As he went he heard voices. Bajie looked carefully: there was Pilgrim in a mountain hollow, gathered with his horde of demons. He sat on a rocky crag, and before him stood more than twelve hundred monkeys, ranked in their orders, crying: "Ten thousand years, grandfather Great Sage!" "Fine living, fine living!" said Bajie to himself. "No wonder he would not be a monk and only wanted to come home. All these comforts, an estate so vast, and all these little monkeys to wait on him. If old Pig had such a mountain, he would be no monk either. But now that I am here, what to do? I must face him, that is certain." The Idiot feared him somewhat and dared not face him openly: he sidled and slunk along the grassy crag edge, slipped in among those twelve or thirteen hundred monkeys, squeezed in with them, and knocked his head along with the rest.
But the Great Sage Sun sat high, and his eye was sharp and quick: he saw him plain. "Who is this stranger bowing out of place in the ranks? Where from? Bring him up." Before the words were done the little monkeys, a swarm of bees, shoved Bajie forward and pressed him to the ground. "What outland creature are you, and from where?" Bajie hung his head. "None such, thanks for asking. No stranger — an old friend, an old friend." "The monkeys under the Great Sage are all of one pattern. That face of yours is a queer make, your looks lumpy and daubed — some demon from elsewhere, certain. From elsewhere, is it? Then to enlist under me, first present your credentials in writing and report your name, and I may keep you in the ranks at review. If I do not keep you — how dare you go bowing about here?" Bajie hung his head and pushed out his snout. "Shameless! To put on these airs. Brothers we have been these several years, and you pretend not to know me — calling me some outland creature." Pilgrim laughed. "Raise your head, and let me look." The Idiot thrust his snout upward. "Look, then. If you cannot know me, you can at least know the snout." Pilgrim could not hold back, and laughed: "Zhu Bajie!" At the name he turned a somersault upright. "Right, right — I am Zhu Bajie!" And he thought: "Known — now the talk can go somewhere."
"Not following the Tang monk to fetch scriptures — what brings you here? You must have offended the master, and he has banished you home too. Where is your letter of banishment? Let me see it." "I never offended him; there is no letter; he never sent me away." "No letter, never banished — what are you doing here then?" "The master misses you, and sent me to invite you." "He invites me not, nor misses me. That day he swore to heaven and wrote the banishment with his own hand: how would he miss me now, or send you far to fetch me? Decidedly it would not do for me to go." Bajie told his lie on the spot, and quickly: "He truly misses you, truly misses you." "And how does he miss me?" "The master, riding along, called 'Disciples'; I did not hear, and Sha Monk pleaded deafness. Then the master thought of you, saying we were no good, saying you were still the clever one, quick of wit, answering every call, ten words for every question. Missing you so, he sent me expressly to invite you. I beg you a thousand times to come: first, not to desert his hoping heart; second, not to waste my long journey." Hearing this Pilgrim leaped down from the crag and took Bajie's arm. "Worthy brother, you have come so far. Come along and sport with me a while." "Brother, the road is long, and the master waits; I am in no mood for sport." "Since you are here anyway, come see how my mountain looks." The Idiot dared not refuse outright, and went along for the walk.
Hand in hand the two climbed, all the little demons following, up to the very summit of Flower-Fruit Mountain. A fine mountain — since the Great Sage came home these few days he had set it to rights, old made new again. And it was like this:
Green as carved kingfisher jade; high as brushing the clouds.Round about, tigers crouching, dragons coiled; on every side, gibbons crying, cranes calling.At dawn, clouds seal the mountaintop; at dusk the sun hangs in the wood.The running water purls like chiming pendants of jade; the ravine springs drip out their jade-zither tune.Before the mountain, crags and sheer cliffs; behind it, flowers and trees in thick luxuriance.Above, it joins the Jade Maiden's hair-washing basin; below, it meets the waters the River of Heaven parcels out.Heaven and earth have wrought a beauty to match Penglai; the clear and the turbid have nurtured a true grotto-abode.The painter's cunning brush would fail to draw it; the fairies' heavenly craft could not trace it out.Wrought-fine the strange rocks, the rocks wrought fine; wrought fine, wreathed in color, the peak at the ridge-head.The sunlight stirs: a thousand rays of purple splendor; the auspicious vapor sways: ten thousand streamers of rose-red cloud.Grotto heavens and blessed lands there are in the world of men — and over all the mountain, new trees and new flowers.
Bajie could not see it all, and his heart filled with joy. "Brother, what a place — truly the first mountain under heaven!" "Worthy brother, could a man live his days here?" Bajie laughed. "Hear the brother talk! This precious mountain is a grotto heaven, a blessed land — what talk of merely getting by?"
The two talked and laughed a long while, then came down the mountain. By the roadside several little monkeys knelt, bearing purple-dark grapes, fragrant pears and jujubes, golden loquats, scarlet waxberries, calling: "Grandfather Great Sage, morning meal is served!" Pilgrim laughed. "My brother Pig has a great belly, and fruit is not his idea of a meal. Still, well and good — think nothing of the poor fare; take a little by way of relish." "Great my belly may be," said Bajie, "but in the country of grapes, eat grapes, I say. Bring them, bring them — I will try a few for novelty."
The two ate the fruit while the sun climbed. The Idiot, fearing to delay the rescue of the Tang monk, kept urging: "Brother, the master is watching and waiting for you and me there. Come away early with me, do." "Worthy brother, come into the Water Curtain Cave and sport a while." Bajie refused firmly. "Deeply obliged for the kindness, brother — but the master waits long; let us not trouble to go into the cave." "Since it is so, I will not keep you. Here, then, we part." "Brother — you are not coming?" "Where would I go? Here neither heaven claims me nor earth meddles with me — free and easy. Why should I play at being a monk? I am not going. Go yourself. And give the Tang monk this word: having driven me off, let him not think of me again." The Idiot, hearing this, dared not press him hard, fearing to touch off his temper and take a couple of blows of the staff. Helpless, he could only bow and bow and take his leave, and set off to find his road.
Pilgrim, seeing him off, dispatched two nimble little monkeys to follow Bajie and hear what he said. And truly the Idiot, down the mountain not three or four li, turned and pointed back at Pilgrim, cursing: "This monkey — no monk, but a demon outright! This macaque — I come in all good faith to invite him, and he will not come. Well, stay then!" A few steps on, a few curses more. The two little monkeys ran straight back to report: "Grandfather Great Sage, that Zhu Bajie is not honest: walk a little, curse a little!" Pilgrim flew into a great rage. "Seize him and bring him here!" The monkeys came flying over the ground, caught up with him, bore Bajie down head over heels, seizing his mane, pulling his ears, hauling his tail, plucking his bristles, and carried him back.
But how he would be dealt with, and whether life or death would find him — listen to the next chapter to find out.
Chapter 31
Traditional Chinese
第三十一回 豬八戒義激猴王 孫行者智降妖怪
義結孔懷，法歸本性。金順木馴成正果，心猿木母合丹元。共登極樂世界，同來不二法門。經乃修行之總徑，佛配自己之元神。兄和弟會成三契，妖與魔色應五行。剪除六門趣，即赴大雷音。
卻說那獃子被一窩猴子捉住了，扛擡扯拉，把一件直裰子揪破。口裡勞勞叨叨的，自家念誦道：「罷了，罷了，這一去有個打殺的情了。」不一時，到洞口。那大聖坐在石崖之上，罵道：「你這囊糠的夯貨！你去便罷了，怎麼罵我？」八戒跪在地下道：「哥啊，我不曾罵你；若罵你，就嚼了舌頭根。我只說哥哥不去，我自去報師父便了。怎敢罵你？」行者道：「你怎麼瞞得過我？我這左耳往上一扯，曉得三十三天人說話；我這右耳往下一扯，曉得十代閻王與判官算帳。你今走路把我罵，我豈不聽見？」八戒道：「哥啊，我曉得你賊頭鼠腦的，一定又變作個甚麼東西兒，跟著我聽的。」行者叫：「小的們，選大棍來，先打二十個見面孤拐，再打二十個背花，然後等我使鐵棒與他送行。」八戒慌得磕頭道：「哥哥，千萬看師父面上，饒了我罷。」行者道：「我想那師父好仁義兒哩。」八戒又道：「哥哥，不看師父啊，請看海上菩薩之面，饒了我罷。」
行者見說起菩薩，卻有三分兒轉意道：「兄弟，既這等說，我且不打你。你卻老實說，不要瞞我。那唐僧在那裡有難，你卻來此哄我？」八戒道：「哥哥，沒甚難處，實是想你。」行者罵道：「這個好打的劣貨，你怎麼還要者囂我？老孫身回水簾洞，心逐取經僧。那師父步步有難，處處該災，你趁早兒告訢我，免打。」八戒聞得此言，叩頭上告道：「哥啊，分明要瞞著你，請你去的，不期你這等樣靈。饒我打，放我起來說罷。」行者道：「也罷，起來說。」眾猴撒開手。那獃子跳得起來，兩邊亂張。行者道：「你張甚麼？」八戒道：「看看那條路兒空闊，好跑。」行者道：「你跑到那裡？我就讓你先走三日，老孫自有本事趕轉你來。快早說來，這一惱發我的性子，斷不饒你。」
八戒道：「實不瞞哥哥說，自你回後，我與沙僧保師父前行，只見一座黑松林，師父下馬，教我化齋。我因許遠，無一個人家，辛苦了，略在草裡睡睡。不想沙僧別了師父，又來尋我。你曉得師父沒有坐性，他獨步林間玩景。出得林，見一座黃金寶塔放光，他只當寺院。不期塔下有個妖精，名喚黃袍，被他拿住。後邊我與沙僧回尋，止見白馬、行囊，不見師父。隨尋至洞口，與那怪廝殺。師父在洞，幸虧了一個救星。原是寶象國王第三個公主，被那怪攝來者。他修了一封家書，託師父寄去，遂說方便，解放了師父。到了國中，遞了書子，那國王就請師父降妖，取回公主。哥啊，你曉得，那老和尚可會降妖？我二人復去與戰，不知那怪神通廣大，將沙僧又捉了。我敗陣而走，伏在草中。那怪變做個俊俏文人入朝，與國王認親，把師父變作老虎。又虧了白龍馬夜現龍身，去尋師父，師父倒不曾尋見，卻遇著那怪在銀安殿飲酒。他變一宮娥，與他巡酒、舞刀，欲乘機而砍，反被他用滿堂紅打傷馬腿。就是他教我來請師兄的，說道：『師兄是個有仁有義的君子，君子不念舊惡，一定肯來救師父一難。』萬望哥哥念『一日為師，終身為父』之情，千萬救他一救。」
行者道：「你這個獃子，我臨別之時，曾叮嚀又叮嚀，說道：『若有妖魔捉住師父，你就說老孫是他大徒弟。』怎麼卻不說我？」八戒又思量道：「請將不如激將，等我激他一激。」道：「哥啊，不說你還好哩，只為說你，他一發無狀。」行者道：「怎麼說？」八戒道：「我說：『妖精，你不要無禮，莫害我師父。我還有個大師兄，叫做孫行者，他神通廣大，善能降妖，他來時教你死無葬身之地。』那怪聞言，越加忿怒，罵道：『是個甚麼孫行者，我可怕他？他若來，我剝了他皮，抽了他觔，啃了他骨，吃了他心。饒他猴子瘦，我也把他剁鮓著油烹。』」行者聞言，就氣得抓耳撓腮，暴躁亂跳道：「是那個敢這等罵我？」八戒道：「哥哥息怒，是那黃袍怪這等罵來，我故學與你聽也。」行者道：「賢弟，你起來。不是我去不成，既是妖精敢罵我，我就不能不降他，我和你去。老孫五百年前大鬧天宮，普天的神將看見我，一個個控背躬身，口口稱呼大聖。這妖怪無禮，他敢背前面後罵我。我這去，把他拿住，碎屍萬段，以報罵我之仇！報畢，我即回來。」八戒道：「哥哥，正是。你只去拿了妖精，報了你仇，那時來與不來，任從尊意。」
那大聖才跳下崖，撞入洞裡，脫了妖衣。整一整錦直裰，束一束虎皮裙，執了鐵棒，徑出門來。慌得那群猴攔住道：「大聖爺爺，你往那裡去？帶挈我們耍子幾年也好。」行者道：「小的們，你說那裡話。我保唐僧的這樁事，天上地下，都曉得孫悟空是唐僧的徒弟。他倒不是趕我回來，倒是教我來家看看，送我來家自在耍子。如今只因這件事。你們卻都要仔細看守家業，依時插柳栽松，毋得廢墜。待我還去保唐僧，取經回東土，功成之後，仍回來與你們共樂天真。」眾猴各各領命。
那大聖才和八戒攜手駕雲，離了洞，過了東洋大海，至西岸，住雲光，叫道：「兄弟，你且在此慢行，等我下海去淨淨身子。」八戒道：「忙忙的走路，且淨甚麼身子？」行者道：「你那裡知道。我自從回來，這幾日弄得身上有些妖精氣了。師父是個愛乾淨的，恐怕嫌我。」八戒於此始識得行者是片真心，更無他意。
須臾洗畢，復駕雲西進，只見那金塔放光。八戒指道：「那不是黃袍怪家？沙僧還在他家裡。」行者道：「你在空中，等我下去看看那門前如何，好與妖精見陣。」八戒道：「不要去，妖精不在家。」行者道：「我曉得。」好猴王，按落祥光，徑至洞門外觀看。只見有兩個小孩子，在那裡使彎頭棍，打毛毬，搶窩耍子哩。一個有十來歲，一個有八九歲了。正戲處，被行者趕上前，也不管他是張家李家的，一把抓著頂搭子，提將過來。那孩子吃了諕，口裡夾罵帶哭的亂嚷。驚動那波月洞的小妖，急報與公主道：「奶奶，不知甚人把二位公子搶去也。」原來那兩個孩子是公主與那怪生的。
公主聞言，忙忙走出洞門來，只見行者提著兩個孩子，站在那高崖之上，意欲往下摜。慌得那公主厲聲高叫道：「那漢子，我與你沒甚相干，怎麼把我兒子拿去？他老子利害，有些差錯，決不與你干休。」行者道：「你不認得我？我是那唐僧的大徒弟孫悟空行者。我有個師弟沙和尚在你洞裡，你去放他出來，我把這兩個孩兒還你。似這般兩個換一個，還是你便宜。」那公主聞言，急往裡面，喝退那幾個把門的小妖，親動手，把沙僧解了。沙僧道：「公主，你莫解我，恐你那怪來家，問你要人，帶累你受氣。」公主道：「長老啊，你是我的恩人，你替我折辯了家書，救了我一命，我也留心放你。不期洞門之外，你有個大師兄孫悟空來了，叫我放你哩。」
噫！那沙僧一聞「孫悟空」的三個字，好便似醍醐灌頂，甘露滋心；一面天生喜，滿腔都是春；也不似聞得個人來，就如拾著一方金玉一般。你看他捽手拂衣，走出門來，對行者施禮道：「哥哥，你真是從天而降也。萬乞救我一救。」行者笑道：「你這個沙尼，師父念緊箍兒咒，可肯替我方便一聲？都弄嘴施展，要保師父，如何不走西方路，卻在這裡蹲甚麼？」沙僧道：「哥哥，不必說了，君子人既往不咎。我等是個敗軍之將，不可語勇，救我救兒罷。」行者道：「你上來。」沙僧才縱身跳上石崖。
卻說那八戒停立空中，看見沙僧出洞，即按下雲頭，叫聲：「沙兄弟，心忍，心忍。」沙僧見身道：「二哥，你從那裡來？」八戒道：「我昨日敗陣，夜間進城，會了白馬，知師父有難，被黃袍使法，變做個老虎。那白馬與我商議，請師兄來的。」行者道：「獃子，且休敘闊。把這兩個孩子，各抱著一個，先進那寶象城去激那怪來，等我在這裡打他。」沙僧道：「哥啊，怎麼樣激他？」行者道：「你兩個駕起雲，站在那金鑾殿上，莫分好歹，把那孩子往那白玉階前一摜。有人問你是甚人，你便說是黃袍妖精的兒子，被我兩個拿將來也。那怪聽見，管情回來，我卻不須進城與他鬥了。若在城上廝殺，必要噴雲噯霧，播土揚塵，驚擾那朝廷與多官、黎庶，俱不安也。」八戒笑道：「哥哥，你但幹事，就左我們。」行者道：「如何為左你？」八戒道：「這兩個孩子被你抓來，已此諕破膽了，這一會聲都哭啞，再一會必死無疑。我們拿他往下一摜，摜做個肉𦚐子，那怪趕上肯放？定要我兩個償命。你卻還不是個乾淨人？連見證也沒你，你卻不是左我們？」行者道：「他若扯你，你兩個就與他打將這裡來。這裡有戰場寬闊，我在此等候打他。」沙僧道：「正是，正是，大哥說得有理，我們去來。」他兩個才倚仗威風，將孩子拿去。
行者即跳下石崖，到他塔門之下。那公主道：「你這和尚，全無信義：你說放了你師弟，就與我孩兒，怎麼你師弟放去，把我孩兒又留，反來我門首做甚？」行者陪笑道：「公主休怪。你來的日子已久，帶你令郎去認他外公去哩。」公主道：「和尚莫無禮。我那黃袍郎比眾不同，你若諕了我的孩兒，與他柳柳驚是。」行者笑道：「公主啊，為人生在天地之間，怎麼便是得罪？」公主道：「我曉得。」行者道：「你女流家，曉得甚麼？」公主道：「我自幼在宮，曾受父母教訓。記得古書云：『五刑之屬三千，而罪莫大於不孝。』」行者道：「你正是個不孝之人。蓋『父兮生我，母兮鞠我。哀哀父母，生我劬勞。』故孝者，百行之原，萬善之本。卻怎麼將身陪伴妖精，更不思念父母？非得不孝之罪，如何？」公主聞此正言，半晌家耳紅面赤，慚愧無地。忽失口道：「長老之言最善。我豈不思念父母？只因這妖精將我攝騙在此，他的法令又謹，我的步履又難，路遠山遙，無人可傳音信。欲要自盡，又恐父母疑我逃走，事終不明。故沒奈何，苟延殘喘，誠為天地間一大罪人也。」說罷，淚如泉湧。
行者道：「公主不必傷悲。豬八戒曾告訢我，說你有一封書，曾救了我師父一命，你書上也有思念父母之意。老孫來，管與你拿了妖精，帶你回朝見駕，別尋個佳偶，侍奉雙親到老。你意如何？」公主道：「和尚啊，你莫要尋死。昨者你兩個師弟那樣好漢，也不曾打得過我黃袍郎。你這般一個觔多骨少的瘦鬼，一似個螃蟹模樣，骨頭都長在外面，有甚本事，你敢說拿妖魔之話？」行者笑道：「你原來沒眼色，認不得人。俗語云：『尿泡雖大無斤兩，秤鉈雖小壓千斤。』他們相貌，空大無用：走路抗風，穿衣費布，種火心空，頂門腰軟，吃食無功。咱老孫小自小，斤節。」那公主道：「你真個有手段麼？」行者道：「我的手段，你是也不曾看見，絕會降妖，極能伏怪。」公主道：「你卻莫誤了我耶。」行者道：「決然誤你不得。」公主道：「你既會降妖伏怪，如今卻怎樣拿他？」行者說：「你且迴避迴避，莫在我這眼前：倘他來時，不好動手腳，只恐你與他情濃了，捨不得他。」公主道：「我怎的捨不得他？其稽留於此者，不得已耳。」行者道：「你與他做了十三年夫妻，豈無情意？我若見了他，不與他兒戲，一棍便是一棍，一拳便是一拳，須要打倒他，才得你回朝見駕。」
那公主果然依行者之言，往僻靜處躲避。也是他姻緣該盡，故遇著大聖來臨。
那猴王把公主藏了，他卻搖身一變，就變做公主一般模樣，回轉洞中，專候那怪。
卻說八戒、沙僧把兩個孩子拿到寶象國中，往那白玉階前捽下。可憐都摜做個肉餅相似，鮮血迸流，骨骸粉碎。慌得那滿朝多官報道：「不好了，不好了，天上摜下兩個人來了。」八戒厲聲高叫道：「那孩子是黃袍妖精的兒子，被老豬與沙弟拿將來也！」
那怪還在銀安殿，宿酒未醒。正睡夢間，聽得有人叫他名字，他就翻身，擡頭觀看，只見那雲端裡是豬八戒、沙和尚二人吆喝。妖怪心中暗想道：「豬八戒便也罷了；沙和尚是我綁在家裡，他怎麼得出來？我的渾家怎麼肯放他？我的孩兒怎麼得到他手？這怕是豬八戒不得我出去與他交戰，故將此計來羈我。我若認了這個泛頭，就與他打啊。噫！我卻還害酒哩。假若被他築上一鈀，卻不滅了這個威風，識破了那個關竅？且等我回家看看，是我的兒子不是我的兒子，再與他說話不遲。」好妖怪，他也不辭王駕，轉山林，徑去洞中查信息。
此時朝中已知他是個妖怪了。原來他夜裡吃了一個宮娥，還有十七個脫命去的，五更時奏了國王，說他如此如此。又因他不辭而去，越發知他是怪。那國王即著多官看守著假老虎不題。
卻說那怪徑回洞口。行者見他來時，設法哄他，把眼擠了一擠，撲簌簌淚如雨落，兒天兒地的跌腳搥胸，於此洞裡嚎啕痛哭。那怪一時間那裡認得，上前摟住道：「渾家，你有何事，這般煩惱？」那大聖編成的鬼話，捏出的虛詞，淚汪汪的告道：「郎君啊，常言道：『男子少妻財沒主，婦女無夫身落空。』你昨日進朝認親，怎不回來？今早被豬八戒劫了沙和尚，又把我兩個孩兒搶去，是我苦告，更不肯饒。他說拿去朝中認認外公，這半日不見孩兒，又不知存亡如何，你又不見來家，教我怎生割捨？故此止不住傷心痛哭。」那怪聞言，心中大怒道：「真個是我的兒子？」行者道：「正是，被豬八戒搶去了。」
那妖魔氣得亂跳道：「罷了，罷了，我兒被他摜殺了，已是不可活也。只好拿那和尚來與我兒子償命報仇罷，渾家，你且莫哭。你如今心裡覺道怎麼？且醫治一醫治。」行者道：「我不怎的，只是捨不得孩兒，哭得我有些心疼。」妖魔道：「不打緊，你請起來，我這裡有件寶貝，只在你那疼上摸一摸兒，就不疼了。卻要仔細，休使大指兒彈著；若使大指兒彈著啊，就看出我本相來了。」行者聞言，心中暗笑道：「這潑怪，倒也老實，不動刑法，就自家供了。等他拿出寶貝來，我試彈他一彈，看他是個甚麼妖怪。」那怪攜著行者，一直行到洞裡深遠密閉之處。卻從口中吐出一件寶貝，有雞子大小，是一顆舍利子玲瓏內丹。行者心中暗喜道：「好東西耶。這件物不知打了多少坐工，煉了幾年磨難，配了幾轉雌雄，煉成這顆內丹舍利。今日大有緣法，遇著老孫。」那猴子拿將過來，那裡有甚麼疼處，特故意摸了一摸，一指頭彈將去。那妖慌了，劈手來搶。你思量，那猴子好不溜撒，把那寶貝一口吸在肚裡。那妖魔揝著拳頭就打。被行者一手隔住，把臉抹了一抹，現出本相，道聲：「妖怪，不要無禮。你且認認看我是誰？」
那妖怪見了，大驚道：「呀！渾家，你怎麼拿出這一副嘴臉來耶？」行者罵道：「我把你這個潑怪！誰是你渾家？連你祖宗也還不認得哩。」那怪忽然省悟道：「我像有些認得你哩。」行者道：「我且不打你，你再認認看。」那怪道：「我雖見你眼熟，一時間卻想不起姓名，你果是誰？從那裡來的？你把我渾家估倒在何處，卻來我家詐誘我的寶貝？著實無禮，可惡！」行者道：「你是也不認得我。我是唐僧的大徒弟，叫做孫悟空行者。我是你五百年前的舊祖宗哩。」那怪道：「沒有這話，沒有這話。我拿住唐僧時，止知他有兩個徒弟，叫做豬八戒、沙和尚，何曾見有人說個姓孫的？你不知是那裡來的個怪物，到此騙我。」行者道：「我不曾同他二人來，是我師父因老孫慣打妖怪，殺傷甚多，他是個慈悲好善之人，將我逐回，故不曾同他一路行走。你是不知你祖宗名姓。」那怪道：「你好不丈夫啊，既受了師父趕逐，卻有甚麼嘴臉又來見人？」行者道：「你這個潑怪，豈知『一日為師，終身為父』？『父子無隔宿之仇』？你傷害我師父，我怎麼不來救他？你害他便也罷？卻又背前面後罵我，是怎的說？」妖怪道：「我何嘗罵你？」行者道：「是豬八戒說的。」那怪道：「你不要信他。那個豬八戒尖著嘴，有些會說老婆舌頭，你怎聽他？」行者道：「且不必講此閑話。只說老孫今日到你家裡，你好怠慢了遠客。雖無酒饌款待，頭卻是有的。快快將頭伸過來，等老孫打一棍兒當茶。」那怪聞得說打，呵呵大笑道：「孫行者，你差了計較了，你既說要打，不該跟我進來。我這裡大小群妖還有百十，饒你滿身是手，也打不出我的門去。」行者道：「不要胡說，莫說百十個，就有幾千幾萬，只要一個個查明白了好打，棍棍無空，教你斷根絕跡。」
那怪聞言，急傳號令，把那山前山後群妖，洞裡洞外諸怪，一齊點起，各執器械，把那三四層門，密密攔阻不放。行者見了，滿心歡喜，雙手理棍，喝聲叫：「變！」變的三頭六臂。把金箍棒幌一幌，變做三根金箍棒。你看他六隻手使著三根棒，一路打將去，好便似虎入羊群，鷹來雞柵。可憐那小怪，湯著的，頭如粉碎；刮著的，血似水流。往來縱橫，如入無人之境。止剩一個老妖，趕出門來罵道：「你這潑猴，其實憊懶！怎麼上門子欺負人家？」行者急回頭，用手招呼道：「你來，你來，打倒你，才是功績。」那怪物，舉寶刀，分頭便砍；好行者，掣鐵棒，覿面相迎。這一場，在那山頂上，半雲半霧的殺哩：
大聖神通大，妖魔本事高。這個橫理生鐵棒，那個斜舉蘸鋼刀。悠悠刀起明霞亮，輕輕棒架彩雲飄。往來護頂翻多次，反覆渾身轉數遭。一個隨風更面目，一個立地把身搖。那個大睜火眼伸猿臂，這個明幌金睛折虎腰。你來我去交鋒戰，刀迎棒架不相饒。猴王鐵棍依三略，怪物鋼刀按六韜。一個慣行手段為魔主，一個廣施法力保唐僧。猛烈的猴王添猛烈，英豪的怪物長英豪。死生不顧空中打，都為唐僧拜佛遙。
他兩個戰有五六十合，不分勝負。行者心中暗喜道：「這個潑怪，他那口刀倒也抵得住老孫的這根棒。等老孫丟個破綻與他，看他可認得？」好猴王，雙手舉棍，使一個「高探馬」的勢子。那怪不識是計，見有空兒，舞著寶刀，徑奔下三路砍；被行者急轉個「大中平」，挑開他那口刀，又使個「葉底偷桃勢」，望妖精頭頂一棍，就打得他無影無蹤。急收棍子看處，不見了妖精。行者大驚道：「我兒啊，不禁打，就打得不見了。果是打死，好道也有些膿血，如何沒一毫蹤影？想是走了。」急縱身跳在雲端裡看處，四邊更無動靜。「老孫這雙眼睛，不管那裡，一抹都見，卻怎麼走得這等溜撒？我曉得了，那怪說有些兒認得我，想必不是凡間的怪，多是天上來的精。」
那大聖一時忍不住怒發，揝著鐵棒，打個觔斗，只跳到南天門上。慌得那龐、劉、苟、畢，張、陶、鄧、辛等眾，兩邊躬身控背，不敢攔阻，讓他打入天門，直至通明殿下。早有張、葛、許、丘四大天師問道：「大聖何來？」行者道：「因保唐僧至寶象國，有一妖魔欺騙國女，傷害吾師，老孫與他賭鬥。正鬥間，不見了這怪。想那怪不是凡間之怪，多是天上之精，特來查勘，那一路走了甚麼妖神？」天師聞言，即進靈霄殿上啟奏。蒙差查勘九曜星官、十二元辰、東西南北中央五斗、河漢群辰、五岳四瀆、普天神聖都在天上，更無一個敢離方位。又查那斗牛宮外二十八宿，顛倒只有二十七位，內獨少了奎星。天師回奏道：「奎木狼下界了。」玉帝道：「多少時不在天了？」天師道：「四卯不到，三日點卯一次，今已十三日了。」玉帝道：「天上十三日，下界已是十三年。」即命本部收他上界。
那二十七宿星員領了旨意，出了天門，各念咒語，驚動奎星。你道他在那裡躲避？他原來是孫大聖大鬧天宮時打怕了的神將，閃在那山澗裡潛災，被水氣隱住妖雲，所以不曾看見他。他聽得本部星員念咒，方敢出頭，隨眾上界。被大聖攔住天門要打，幸虧眾星勸住，押見玉帝。那怪腰間取出金牌，在殿下叩頭納罪。玉帝道：「奎木狼，上界有無邊的勝景，你不受用，卻私走一方，何也？」奎宿叩頭奏道：「萬歲，赦臣死罪。那寶象國王公主，非凡人也。他本是披香殿侍香的玉女，因欲與臣私通，臣恐點污了天宮勝境。他思凡先下界去，托生於皇宮內院。是臣不負前期，變作妖魔，占了名山，攝他到洞府，與他配了一十三年夫妻。『一飲一啄，莫非前定。』今被孫大聖到此成功。」玉帝聞言，收了金牌，貶他去兜率宮與太上老君燒火，帶俸差操，有功復職，無功重加其罪。
行者見玉帝如此發放，心中歡喜，朝上唱個大喏，又向眾神道：「列位，起動了。」天師笑道：「那個猴子還是這等村俗，替他收了怪神，也倒不謝天恩，卻就唱喏而退。」玉帝道：「只得他無事，落得天上清平是幸。」
那大聖按落祥光，徑轉碗子山波月洞，尋出公主，將那思凡下界收妖的言語正然陳訴。只聽得半空中八戒、沙僧厲聲高叫道：「師兄，有妖精，留幾個兒我們打耶。」行者道：「妖精已盡絕矣。」沙僧道：「既把妖精打絕，無甚罣礙，將公主引入朝中去罷。不要睜眼，兄弟們使個縮地法來。」
那公主只聞得耳內風響，霎時間徑回城裡，他三人將公主帶上金鑾殿上。那公主恭拜了父王、母后，會了姊妹。各官俱來拜見。那公主才啟奏道：「多虧孫長老法力無邊，降了黃袍怪，救奴回國。」那國王問曰：「黃袍是個甚怪？」行者道：「陛下的駙馬是上界的奎星，令愛乃侍香的玉女，因思凡降落人間。不非小可，都因前世前緣，該有這些姻眷。那怪被老孫上天宮啟奏玉帝，玉帝查得他四卯不到，下界十三日，就是十三年了。──蓋天上一日，下界一年。──隨差本部星宿收他上界，貶在兜率宮立功去訖。老孫卻救得令愛來也。」那國王謝了行者的恩德，便教：「看你師父去來。」
他三人徑下寶殿，與眾官到朝房裡，擡出鐵籠，將假虎解了鐵索。別人看他是虎，獨行者看他是人。原來那師父被妖術魘住，不能行走，心上明白，只是口眼難開。行者笑道：「師父啊，你是個好和尚，怎麼弄出這般個惡模樣來也？你怪我行兇作惡，趕我回去，你要一心向善，怎麼一旦弄出個這等嘴臉？」八戒道：「哥啊，救他救兒罷，不要只管揭挑他了。」行者道：「你凡事攛唆，是他個得意的好徒弟，你不救他，又尋老孫怎的？原與你說來，待降了妖精，報了罵我之仇，就回去的。」沙僧近前跪下道：「哥啊，古人云：『不看僧面看佛面。』兄長既是到此，萬望救他一救。若是我們能救，也不敢許遠的來奉請你也。」行者用手挽起道：「我豈有安心不救之理？快取水來。」那八戒飛星去驛中，取了行李、馬匹，將紫金缽盂取出，盛水半盂，遞與行者。行者接水在手，念動真言，望那虎劈頭一口噴上，退了妖術，解了虎氣。
長老現了原身，定性睜睛，才認得是行者。一把攙住道：「悟空，你從那裡來也？」沙僧侍立左右，把那請行者，降妖精，救公主，解虎氣，並回朝上項事，備陳了一遍。三藏謝之不盡道：「賢徒，虧了你也，虧了你也。這一去，早詣西方，徑回東土，奏唐王，你的功勞第一。」行者笑道：「莫說，莫說，但不念那話兒，足感愛厚之情也。」國王聞此言，又勸謝了他四眾。整治素筵，大開東閣。他師徒受了皇恩，辭王西去。國王又率多官遠送。這正是：
君回寶殿定江山，僧去雷音參佛祖。
畢竟不知此後又有甚事，幾時得到西天，且聽下回分解。
English
Zhu Bajie Rouses the Monkey King with Righteous Taunts; Pilgrim Sun Subdues the Monster by Stratagem
In righteousness they were knit as brothers; by the Law they returned to their native nature.Metal smoothed and wood made docile reaps the true fruit; the mind-ape joins the wood-mother to fuse the cinnabar source.Together they climb to the world of bliss; together they enter the gate that has no second.The scriptures are the high road of all practice; the Buddha matches the primal spirit of the self.Elder brother and younger meet to form the threefold accord; demon and devil answer in hue to the Five Elements.Cut away the appetites of the six gates, and at once set out for the Great Thunderclap.
Now the Idiot had been caught by a troop of monkeys, who hoisted, hauled, and dragged him until his one-piece cassock hung in tatters. Muttering under his breath, he grumbled to himself: "It's over, it's over. Once I go there, I'll be beaten to death for certain." In no time they reached the mouth of the cave. The Great Sage sat up on the rocky crag and cursed: "You sack of chaff, you lumbering blockhead! You could have gone and been done with it—why did you curse me?" Bajie knelt on the ground and said, "Brother, I never cursed you; if I did, may my tongue be chewed off at the root. I only said that if you would not go, I would go report to Master myself. How would I dare curse you?" Pilgrim said, "How could you put one over on me? When I pull this left ear upward, I can hear what they are saying in the thirty-three heavens; when I pull this right ear downward, I can hear the kings of the Ten Courts of Yama and their magistrates going over their ledgers. You cursed me as you walked—do you think I did not hear?" Bajie said, "Brother, I know your thieving head and ratlike brains—you must have turned into some creature or other and followed me to listen." Pilgrim called out, "Little ones, fetch the big cudgels! First give him twenty blows on the ankle-bones to greet him, then twenty across the back, and after that I will see him off with my iron staff." Terrified, Bajie kowtowed: "Brother, for Master's sake, spare me, I beg you." Pilgrim said, "Ah, what a paragon of kindness and honor that Master of mine is." Bajie said again, "Brother, if not for Master's face, then look to the face of the Bodhisattva over the sea, and spare me, I beg you."
When he heard the Bodhisattva mentioned, Pilgrim's heart softened a little, and he said, "Brother, since that is how it is, I will not beat you for now. But tell me plainly—no hiding anything. In what trouble has the Tang monk fallen, that you have come here to trick me?" Bajie said, "Brother, there is no trouble at all. We truly just miss you." Pilgrim cursed, "You thrash-worthy wretch—how dare you keep up this deception with me? Old Sun's body came back to Water Curtain Cave, but his heart ran after the scripture-seeking monk. That Master of ours meets disaster at every step and courts calamity at every turn. Tell me this instant, and spare yourself the beating." Hearing these words, Bajie kowtowed and pleaded: "Brother, I meant to keep you in the dark and simply ask you to come. I never dreamed you would be so sharp. Spare me the thrashing and let me get up to tell it." Pilgrim said, "Very well, get up and talk." The monkeys let go of him. The Idiot sprang to his feet, glancing this way and that. Pilgrim said, "What are you looking at?" Bajie said, "Seeing which road is open and clear—best for running." Pilgrim said, "And where would you run to? Even if I gave you three days' start, Old Sun has arts enough to run you down and haul you back. Out with it, and quickly: if this provokes my temper again, I will not forgive you."
Bajie said, "To tell you the truth, Brother: after you went back, Sha Monk and I were escorting Master forward when we came to a forest of dark pines. Master dismounted and told me to beg for our meal. We were a long way from any house, and I was worn out, so I lay down in the grass for a short nap. Who knew that Sha Monk would leave Master and come looking for me? You know Master has no patience for sitting; he went strolling the woods alone, admiring the scenery. Coming out of the woods, he saw a pagoda of gold beaming with light and took it for a monastery. He never dreamed that under the pagoda lurked a demon called Yellow Robe, who seized him. Later Sha Monk and I went back to look and found only the white horse and the luggage—no Master. Following the trail to the mouth of the cave, we fought that monster. Master was inside the cave, where a rescuing star proved his salvation. It was the third princess of the king of Baoxiang, whom the monster had carried off. She wrote a letter to her family and entrusted it to Master to deliver, and on that pretext she talked the monster round and freed him. Once in the kingdom, Master delivered the letter, and the king asked him to subdue the demon and bring the princess home. Brother, you know as well as I: could that old monk subdue a demon? The two of us went out to fight again, but that monster's powers proved so vast that he captured Sha Monk too. I fled the field and hid in the grass. The monster changed himself into a handsome scholar, entered the court, claimed kinship with the king, and turned Master into a tiger. Then the white dragon horse showed his dragon form by night and went looking for Master. He found no Master, but came upon the monster drinking wine in the Silver Peace Hall. He changed into a palace maid, poured the monster's wine and danced with a blade, hoping to strike when the moment came; instead the monster clubbed his leg with his great candelabrum, the Full Hall Red. It was he who sent me to invite you, Brother, saying: 'Your brother is a gentleman of benevolence and honor, and a gentleman does not bear old grudges. He is sure to come and free Master from this peril.' A hundred thousand times I beg you, Brother: remember the saying 'A teacher for a day is a father for life,' and save him from this danger."
Pilgrim said, "You Idiot! When I was leaving, did I not tell you over and over: 'If any demon captures Master, you tell them Old Sun is his eldest disciple'? Why did you never say my name?" Bajie thought to himself that rousing a general was not so good as stinging one, and said, "Brother, it would have been fine if we had not mentioned you—but the moment we did, he grew all the more insolent." Pilgrim said, "How so?" Bajie said, "I said: 'Demon, you will show respect, and you will not harm my master. I have an eldest brother called Pilgrim Sun, whose powers are vast, a past master at subduing demons; when he comes, he will leave you without so much as a grave to lie in.' At that the monster raged all the more and cursed: 'What sort of Pilgrim Sun is that? Am I afraid of him? If he comes, I will flay his skin, pull out his sinews, gnaw his bones, and eat his heart. Skinny ape though he is, I will mince him for mincemeat and fry him in oil.'" Hearing this, Pilgrim was so enraged that he clawed at his ears and scratched his cheeks, hopping about in a fury: "Who dares curse me like that?" Bajie said, "Calm your anger, Brother. It was that monster Yellow Robe who cursed you so; that is why I repeated it to you word for word." Pilgrim said, "Good brother, get up. It is not that I would not go—but since a demon dares curse me, I cannot let him go unsubdued. I will go with you. Five hundred years ago Old Sun wrecked the Heavenly Palace, and all the divine generals of heaven, at the sight of me, bowed their backs and bent their knees, hailing me Great Sage at every word. This demon is without manners—he dares curse me behind my back and before my face. When I go, I will seize him, hack his corpse into ten thousand pieces, and avenge the insult! And once the score is settled, I will come straight back." Bajie said, "Just so, Brother. You go seize the demon and avenge yourself; after that, come or do not come, just as you please."
The Great Sage leapt down from the crag, dashed into the cave, and stripped off his demon garb. He straightened his brocade cassock, cinched his tiger-skin kilt, took up his iron staff, and marched straight out the door. In a fluster the troop of monkeys blocked his way: "Great Sage, our grandfather, where are you going? Take us along for a few years of fun, why don't you?" Pilgrim said, "Little ones, what talk is that? The whole business of my guarding the Tang monk—heaven above and earth below know that Sun Wukong is the Tang monk's disciple. It was not that he drove me away; he sent me home for a visit, sent me home to enjoy myself at ease. Only this business calls me now. You must all watch over our household estate with care, plant your willows and pines in season, and let nothing fall into ruin. When I have gone back to guard the Tang monk and brought the scriptures home to the Land of the East, and the merit is complete, I will return to share these innocent joys with you again." The monkeys each and all accepted the order.
The Great Sage then took Bajie by the hand and they rode the clouds, leaving the cave, crossing the Eastern Ocean, and coming to its western shore, where he halted the cloud-light and called out: "Brother, you go on slowly without me; I am going down to the sea to wash myself clean." Bajie said, "We are hurrying on the road—what is all this about washing?" Pilgrim said, "You would not understand. In these few days since I came back, a demon's smell has gotten into my skin. Master is a man who loves cleanliness; I am afraid he would take me in disgust." Only then did Bajie understand that Pilgrim's heart was true, and that there was no other meaning in it.
In a moment he had washed, and they rode the clouds westward again until the golden pagoda's radiance came in sight. Bajie pointed: "Is that not Yellow Robe's home? Sha Monk is still inside it." Pilgrim said, "You stay in the air while I go down to see how things look outside the gate, so I can meet the demon in battle." Bajie said, "Do not go—the demon is not home." "I know," said Pilgrim. Brave Monkey King! He pressed down his auspicious light and went straight to look outside the cave's gate. There he saw two little boys playing at bat-and-ball, swinging curved-head clubs to knock a woolen ball about and scrambling for the nest. One was about ten or eleven, the other eight or nine. While they were at their play, Pilgrim rushed up on them and, caring nothing whose sons they were, seized one by the topknot and hauled him over. Terrified, the child screamed, half curses and half sobs. The alarm reached the imp-minions of Wave-Moon Cave, who hurried to report to the princess: "Mistress, some person unknown has carried off both the young princes!" Those two children, you see, had been born to the princess by the monster.
Hearing this, the princess hurried out of the cave gate and saw Pilgrim standing on the high crag, holding the two boys, on the point of dashing them down. The princess cried out shrilly, fright in every syllable: "You man there, I have done you no harm—why seize my sons? Their father is a dreadful one; if anything goes wrong, you will get no quarter from him." Pilgrim said, "You do not know me? I am Pilgrim Sun Wukong, eldest disciple of the Tang monk. I have a brother-disciple, Sha Monk, inside your cave. Go release him, and I will return these two children to you. Two for one like this—you are getting the better bargain." At these words the princess hurried inside, shouted back the imp-guards at the gate, and with her own hands unbound Sha Monk. Sha Monk said, "Princess, do not unbind me. When your monster comes home he will demand his captive of you, and you will bear the blame." The princess said, "Elder, you are my benefactor: you pleaded my case in that letter to my family and saved my life, and I have kept you in mind to set you free. Who would have thought that outside the cave gate you had an eldest brother, Sun Wukong, come to tell me to release you?"
Ah! The moment Sha Monk heard the three words "Sun Wukong," it was as if clarified butter had been poured over his crown, sweet dew moistening his heart; delight was born on his face, and spring filled his whole breast. It was not as if a man had merely come, but as if he had picked up a slab of gold and jade. See him brush off his sleeves and shake out his robe as he came out the gate, saluting Pilgrim: "Brother, you have truly descended from the heavens. A hundred thousand times I beg you, save me." Pilgrim laughed: "You Sha novice! When Master recited the Tight-Fillet Spell, were you willing to say one word in my defense? All mouth and flourish, the lot of you—if you are to guard Master, why are you not on the western road? What are you crouching here for?" Sha Monk said, "Brother, say no more. A gentleman lets bygones be bygones. We are beaten generals, fit to talk of no valor—only save me." "Come up, then," said Pilgrim. Sha Monk sprang up onto the rocky crag.
Now Bajie, standing in the air, saw Sha Monk come out of the cave, pressed down his cloud, and called: "Brother Sha, bear it, bear it!" Sha Monk, seeing him, said, "Second Brother, where have you come from?" Bajie said, "Yesterday I lost the battle; in the night I entered the city and met the white horse, and learned that Master was in trouble, turned by Yellow Robe's magic into a tiger. The white dragon horse and I took counsel together, and so we came to invite you, Brother." Pilgrim said, "Idiot, no time for catching up. Take the two children, one each, and go on ahead into the city of Baoxiang to goad the monster into coming; I will wait here to thrash him." Sha Monk said, "Brother, how do we goad him?" Pilgrim said, "The two of you ride a cloud and plant yourselves on the Golden Chime Hall, and without ceremony dash the children down before the white-jade steps. If anyone asks who you are, say you are the sons of the monster Yellow Robe, seized by the two of you and brought here. When the monster hears it, he is bound to come back, and I need not go into the city to fight him. If we brawled over the city walls, we would be sure to spew clouds and belch mists, stir up dust and scatter earth, and throw the court, the assembled officials, and the common people all into alarm." Bajie laughed: "Brother, whenever there is dirty work, you leave us holding it." Pilgrim said, "How do I leave you holding it?" Bajie said, "You snatched these two children yourself; you have scared them out of their wits—by now they have cried themselves hoarse, and in a little while they will surely die. When we dash them down and splatter them into a puddle of flesh, will the monster, hot in pursuit, let us go? He will be certain to demand our two lives in payment. And where will you be? Not one hair of you implicated—not so much as a witness! Is that not leaving us holding it?" Pilgrim said, "If he lays hold of you, the two of you fight him back here. There is open field for battle here; I will wait to take him on." Sha Monk said, "Right, right—Big Brother talks sense. Off we go." So the two of them, exulting in their might, carried the children away.
Pilgrim leapt down from the crag and came to the foot of the pagoda gate. The princess said, "You monk, you have no faith at all: you said that once your brother-disciple was freed, you would give me back my children. My brother-disciple is freed—yet my children you keep. What do you mean, showing up at my door?" Pilgrim said with an apologetic smile, "Princess, do not be offended. You have been away a long time; I am taking your sons to be presented to their grandfather." The princess said, "Monk, none of your rudeness. My Yellow Robe is not like other men; if any harm has come to my children, he will give you a scare to remember." Pilgrim laughed: "Princess, a person lives out his life between heaven and earth—how does presenting children to their grandfather constitute an offense?" The princess said, "I know." Pilgrim said, "What would a woman know of it?" The princess said, "From childhood in the palace I received my parents' instruction. I remember what the old books say: 'Of the three thousand offenses under the five punishments, none is greater than being unfilial.'" Pilgrim said, "You are indeed an unfilial person. For it is written: 'He gave me birth—my father; she nurtured me—my mother. Ah, ah, my father and mother, who bore me with toil and pain.' Filial devotion is the root of a hundred virtues and the foundation of all goodness. Yet how is it that you give your body to keep company with a demon, and never give a thought to your parents? If this is not the crime of unfiliality, what is it?" At these upright words the princess flushed red to her ears and face, and for a long while was covered with shame, wishing the ground would swallow her. Suddenly she blurted out: "The elder's words are the truest. Do you think I do not long for my parents? Only, this demon spirited and beguiled me here; his rules are strict and my steps are watched; the roads are long and the mountains far, and no one can carry a message for me. I have wanted to end my life, but I fear my parents would believe I had run away, and the matter would never be made clear. So, helpless, I drag out this remnant of breath—truly a great sinner between heaven and earth." When she had spoken, her tears gushed like a spring.
Pilgrim said, "Princess, grieve no more. Zhu Bajie told me you wrote a letter, and that letter saved my master's life, and that it was full of longing for your parents. Old Sun has come expressly to seize the demon for you, take you back to see the throne, and help you find a proper husband, to wait on your parents into old age. How does that suit you?" The princess said, "Monk, you are asking for death. Those two brother-disciples of yours, fine heroes as they are, could not beat my Yellow Robe. You—a scrawny ghost, all gristle and little bone, looking for all the world like a crab with its bones grown outside—what skill have you, that you dare talk of seizing a demon?" Pilgrim laughed: "So you have no eye in your head—you cannot judge men. As the saying goes, 'A bladder may be big and weigh no catties; a steelyard weight is small, yet it bears a thousand.' Those two are big to no purpose: they block the wind when they walk, waste cloth when they dress, hold no fire in their hollow middles, go soft at the crown and the waist, and get nothing from all their eating. Old Sun may be small, but he is solid to the ounce." The princess said, "Do you truly have such arts?" Pilgrim said, "You have yet to see my arts, but subduing demons I do supremely well, and taming monsters above all." The princess said, "Only do not fail me." Pilgrim said, "I will not fail you—decidedly not." The princess said, "If you can subdue demons and tame monsters, how will you take him now?" Pilgrim said, "You must keep out of the way, out of my sight: if he comes while you are near, I cannot fight freely—my fear is that your love has grown too deep, and you will not have the heart to give him up." The princess said, "How could I not have the heart to give him up? My lingering here is only what necessity forced on me." Pilgrim said, "Thirteen years a wife to him—no tenderness there? When I meet him there will be no child's play: each blow of the staff a true blow, each punch a true punch; I must lay him flat before you can return to see the throne."
The princess did as Pilgrim said and hid herself in a quiet place. So it was that her marriage destiny had run its course, and she met the Great Sage's coming.
Having hidden the princess, the Monkey King shook himself, changed into her exact likeness, went back into the cave, and waited there for the monster alone.
Now Bajie and Sha Monk carried the two children into Baoxiang and dashed them down before the white-jade steps. Pity them—they were smashed like meat cakes, fresh blood spurting, bones shattered to bits. The assembled court officials were thrown into an uproar, crying: "Disaster, disaster! Two people have been dashed down out of the sky!" Bajie shouted at the top of his voice: "These children are the sons of the monster Yellow Robe, seized by this old pig and Brother Sha and brought here!"
The monster was still in the Silver Peace Hall, his overnight wine not yet slept off. In the midst of his dreams he heard men calling his name, turned over, and raised his head to see Zhu Bajie and Sha Monk up in the clouds, bawling. The demon thought to himself: "Zhu Bajie might pass; but Sha Monk I bound at home—how did he get out? How could my wife consent to free him? How did my children come into their hands? I fear Zhu Bajie, unable to draw me out to battle, has devised this scheme to pin me down. If I accept the challenge and fight with him—hm! I am still drunk. Suppose he were to land a rake-blow on me: would that not snuff out my prestige and give the trick away? Let me go home first and see whether these are my sons or not; there is time enough to talk to them after that." Wily demon! Without taking leave of the king he turned back through the mountains and woods and made straight for the cave to find out the truth.
By now the court had learned that he was a monster. For in the night he had eaten one palace maid, and seventeen others had escaped with their lives; at the fifth watch they reported to the king all that he had done. And because he had left without taking leave, they knew all the more that he was a demon. The king accordingly set many officials to guard the false tiger—but of this no more.
Now the monster made straight back to the cave. When Pilgrim saw him coming he worked out how to beguile him: screwing up his eyes, he let tears fall like rain, stamped his feet and beat his breast, wailing to heaven and earth, and wept aloud in the cave. For the moment the monster did not recognize him; he came up and embraced him: "Wife, what troubles you so?" The Great Sage, with his pack of lies and his invented tale, told it through tears: "Husband, as the saying goes, 'A man without a wife has no master of his wealth; a woman without a husband is left empty-handed.' Yesterday you went to court to claim your kin—why have you not returned? This morning Zhu Bajie carried off Sha Monk and snatched away both my children; I begged him pitifully and he would not relent. He said he was taking them to court to be presented to their grandfather. Half the day now I have not seen my children and do not know if they live or die; you do not come home; how am I to bear the parting? That is why I cannot stop this heartbroken weeping." Hearing this, the monster raged within: "Is it true they are my sons?" "It is true," said Pilgrim. "Zhu Bajie has snatched them away."
The demon hopped about in fury: "It is over, it is over! My sons have been dashed to death—nothing can bring them back. Nothing for it but to seize that monk and make him pay with his life for my sons. Wife, weep no more. How do you feel now? Let me see about a cure." "Nothing ails me," said Pilgrim, "only grief for my children—weeping has given me a bit of a heartache." The demon said, "No matter—get up, pray. I have a treasure here: touch it once to the place that aches and the ache is gone. But be careful—do not flick it with your thumb; if you flick it with your thumb, my true form will show itself." Hearing this, Pilgrim laughed inwardly: "This brazen monster is honest after all—no torture needed, he has confessed of his own accord. When he brings out his treasure, I will give it a flick and see what manner of demon he is." The demon took Pilgrim by the hand and led him straight to a deep, sealed-off place in the cave. Then from his mouth he brought up a treasure the size of a hen's egg: a relic-pearl, an inner elixir of wondrous translucence. Pilgrim rejoiced inwardly: "A fine thing indeed! Heaven knows how many sessions of meditation went into it, how many years of trials refined it, how many pairings of yin and yang went to the making of this inner elixir, this relic-pearl. Today great destiny brings it to Old Sun." The monkey took it over—he had no aching place at all—and made a show of touching it, then gave it a flick with one finger. The demon panicked and grabbed for it. Just consider how nimble that monkey was: he sucked the treasure into his belly in one gulp. The demon balled his fists and struck. Pilgrim parried with one hand, passed the other over his face, and showed his true form, crying: "Monster, none of your rudeness. Take a good look—who am I?"
At the sight the demon was aghast: "Ai! Wife, how have you come by that face?" Pilgrim cursed: "You brazen monster! Who is your wife? You do not know your own ancestor when you see him." Suddenly the demon caught on: "I seem to know you somewhat." Pilgrim said, "I will hold off the blows—look again." The demon said, "Your face is familiar, but for the moment I cannot place your name. Who are you really, and where from? Where have you stashed my wife, that you come to my house to swindle me of my treasure? The impudence—infamous!" Pilgrim said, "You truly do not know me. I am the eldest disciple of the Tang monk, called Pilgrim Sun Wukong. I am your old ancestor of five hundred years ago." The demon said, "Nothing of the sort, nothing of the sort! When I captured the Tang monk I knew he had two disciples, Zhu Bajie and Sha Monk, and never heard tell of anyone surnamed Sun. You are some monster from who knows where, come here to trick me." Pilgrim said, "I did not come with those two. Because Old Sun made a habit of thrashing demons and did great slaughter, my master—a man of mercy and goodness—sent me home, and so I did not travel with them. That is why you do not know your ancestor's name." The demon said, "And a fine manly fellow you are! Once your master expelled you, what face had you to come among men again?" Pilgrim said, "You brazen monster—do you not know 'a teacher for a day is a father for life'? Do you not know 'between father and son no grudge survives the night'? You harmed my master; how could I not come to his rescue? That you should harm him might pass—but then to curse me behind my back and before my face, what do you say to that?" The demon said, "When did I ever curse you?" "Zhu Bajie said so," said Pilgrim. The demon said, "Do not believe him. That Zhu Bajie with his pointed snout is a hand at old-wife gossip—how can you credit him?" Pilgrim said, "Never mind this idle talk. The point is that Old Sun has come to your house today, and you have neglected a guest from afar. Though you offer no wine or food, you do have a head to give. Stick it out quickly, and let Old Sun land one blow of the staff by way of tea." At the word "blow" the demon roared with laughter: "Pilgrim Sun, your plan has miscarried. If you meant to deal blows, you should not have followed me in. I have a hundred and ten demons here, great and small; though your whole body were hands, you would never fight your way out of my gate." Pilgrim said, "No nonsense! Never mind a hundred and ten—if there were thousands upon tens of thousands, I would tally them one by one and give each his blow, no stroke wasted, and leave you cut off at the root, without a trace."
At this the demon hastily passed the order: all the demons before and behind the mountain, all the monsters inside and outside the cave, were mustered at once, each with his weapon in hand, to pack the three or four gates so close that nothing could pass. Pilgrim, seeing this, was delighted; he balanced the staff in both hands, gave a shout—"Change!"—and became three-headed and six-armed. He brandished the gold-banded staff, and it became three gold-banded staffs. See him, six hands wielding three staffs, striking his way along like a tiger among sheep, a hawk in the hen-run. Pity the lesser demons: those his staff struck had heads burst like powder; those it grazed bled in streams. Back and forth, every way at once, he moved as through a land without people. Only the old demon was left; he rushed out the gate cursing: "You brazen ape, the very picture of laziness and spite! What business have you coming to a man's own door to bully him?" Pilgrim swung round and beckoned with his hand: "Come on, come on—only knocking you down counts as merit." The monster raised his precious blade and chopped at his head; brave Pilgrim drew his iron staff and met him face to face. That was the battle, on the mountaintop, half in cloud, half in mist:
The Great Sage's powers were vast; the demon's arts were high.This one swung level a staff of raw iron; that one raised aslant a steel-quenched blade.Slowly the blade rose, bright as the dawn's red clouds; lightly the staff parried, drifting like woven cloud.Coming and going, each guarded his crown, turning many a time; back and forth, each wheeled his whole body, round after round.One changed his face as the wind changed; one stood planted, swaying his frame.That one strained fiery eyes and stretched his long ape arms; this one flashed golden pupils and bent his tiger's waist.You come, I go, the blades of war cross; blade meets staff, and neither gives quarter.The Monkey King's iron staff kept to the Three Strategies; the monster's steel blade followed the Six Secret Teachings.One, long practiced in his arts, was lord of demons; one, lavishing his magic, guarded the Tang monk.Fierce as he was, the Monkey King grew fiercer still; heroic as he was, the monster waxed more heroic.Reckless of life and death they fought in midair, all for the Tang monk's worship of the Buddha far away.
The two of them fought fifty or sixty rounds without a decision. Pilgrim rejoiced inwardly: "This brazen monster—that blade of his does hold out against Old Sun's staff. Let Old Sun leave him an opening and see if he knows how to take it." Brave Monkey King! He raised the staff in both hands in the stance of Reaching High for the Horse. The demon, blind to the ruse, saw an opening and swung his precious blade straight in low. Pilgrim swiftly shifted to Great Central Level, knocked that blade aside, then played the move called Stealing the Peach from Under the Leaf: one blow at the crown of the demon's head—and the demon vanished without a shadow or a trace. He snatched back the staff and looked—not a demon to be seen. Pilgrim was greatly startled: "My word! He could not stand a blow, and now he has been knocked clean out of sight. If he were truly beaten to death there would be some gore, would there not? How is there not a speck of trace? He must have fled." He sprang up into the clouds to look about; on every side, not a stir. "These eyes of Old Sun see at a sweep, wherever it is—yet how did he slip off so clean? Now I understand: the demon said he half knew me. He is no common earthly monster, I would wager, but a spirit come down from heaven."
The Great Sage could not contain his rage; gripping the iron staff, he turned a somersault and leapt straight up to the South Gate of Heaven. Such was the flurry of Pang, Liu, Gou, Bi, Zhang, Tao, Deng, Xin, and the rest, that they bowed from both sides, dared not bar him, and let him storm the gate of heaven all the way to the Hall of Universal Light. There the four great Celestial Masters—Zhang, Ge, Xu, and Qiu—asked him: "Great Sage, what brings you here?" Pilgrim said, "Guarding the Tang monk, I came to Baoxiang, where a demon has deceived a daughter of the realm and done harm to my master. Old Sun fought him, but in the midst of the fight the monster vanished. No common earthly monster, I judge, but a spirit from heaven. I have come to inquire which spirit left his post and slipped down this way." The Celestial Masters went in at once to the Numinous Mists Hall and reported. Those deputed to make the search found the Nine Luminaries, the Twelve Divisions of the Day, the Five Dippers of east, west, south, north, and center, the starry host of the River of Heaven, the gods of the Five Peaks and the Four Great Rivers, and all the divinities of heaven, each in his place—not one dared leave his station. Then they checked the Twenty-Eight Mansions outside the Dipper-and-Ox Palace and found, strangely, only twenty-seven there—one alone missing: the star Kui. The Celestial Masters reported back: "Kui the Wood Wolf has gone down to the world." The Jade Emperor said: "How long has he been absent from heaven?" "Four muster calls unmet. The muster falls every three days; thirteen days have now gone by." The Jade Emperor said: "Thirteen days in heaven is thirteen years below." He ordered the spirits of Kui's own department to take him back above.
The twenty-seven star officers of the Mansions received the edict, passed out of the gate of heaven, and each recited his spell, to rouse the star Kui. And where do you suppose he was hiding? He was one of the divine generals so beaten by the Great Sage in the old havoc of the Heavenly Palace that he had slunk into a mountain ravine to lie low in his calamity; the vapor of the water hid his demon clouds, and that is why he had not been seen. When he heard the star officers of his own department reciting the spell, he dared show his head and followed them up to heaven. The Great Sage barred the gate of heaven to thrash him, but the stars prevailed on him to desist, and the demon was escorted in to see the Jade Emperor. From his waist the demon drew his gold tablet and kowtowed below the steps to submit himself for punishment. The Jade Emperor said: "Kui the Wood Wolf, heaven above holds boundless splendors; instead of enjoying them you have gone off, without leave, to a corner of the world. Why?" The constellation Kui kowtowed and said: "Ten thousand years! Pardon your servant's capital offense. The princess of the king of Baoxiang was no mortal woman. She was a jade maiden who tended the incense in the Hall of Draped Fragrance, and wished to have a secret affair with me; I feared to stain the fair precincts of the heavenly palace. Longing for the world, she went down first and was reborn in the inner courts of the imperial palace. I, not to betray our former promise, took the form of a demon, occupied a famous mountain, carried her off to my cave, and lived with her thirteen years as her husband. 'Every sip and every peck was fixed beforehand.' Now Sun the Great Sage has come and accomplished the deed." Hearing this, the Jade Emperor took back the gold tablet and demoted him: he was to tend the fire in the Tushita Palace for the Supreme Lord Lao, keeping his stipend while under discipline; merit would restore his post, and further fault would bring heavier punishment.
Seeing the Jade Emperor settle it so, Pilgrim was delighted; he bowed to the throne with a deep salutation and said to the assembled gods: "My thanks to you all, gentlemen, for the trouble." The Celestial Masters laughed: "That monkey is as boorish as ever. We caught his demon spirit for him, and instead of thanking heaven for its grace he merely bows himself off." The Jade Emperor said: "So long as he does no harm, we may count ourselves fortunate to have heaven at peace."
The Great Sage pressed down his auspicious light and went straight back to Wave-Moon Cave on Bowl Mountain, brought out the princess, and was in the midst of telling her how the demon, grown homesick for the world, had come down from heaven and how he had been seized. From midair came the sharp cries of Bajie and Sha Monk: "Brother, there are demons—leave a few for us to thrash!" "The demons are finished to the last one," said Pilgrim. Sha Monk said, "Then with the demons destroyed there is nothing to hinder us. Let us bring the princess back to the court. Shut your eyes, princess; we brothers will work the art of shrinking the ground."
The princess heard only the wind whistle in her ears; in an instant they were back in the city, and the three of them led her up into the Golden Chime Hall. The princess paid her duty to her father the king and her mother the queen, greeted her sisters, and all the officials came to pay their respects. Then the princess made her report: "Thanks be to the elder Sun, whose powers know no bounds: he subdued the monster Yellow Robe and brought your servant home to the kingdom." The king asked: "What manner of monster is this Yellow Robe?" Pilgrim said, "Your Majesty's son-in-law is the star Kui of the upper realm, and your daughter the jade maiden who tended the incense; longing for the world, they came down among men. It is no small matter: all of it followed from bonds formed in a former life—the marriage was decreed. The demon—Old Sun went up to the heavenly palace and reported to the Jade Emperor, who found that he had missed four musters: thirteen days below, which is to say thirteen years. For one day in heaven is a year in the world below. The Emperor dispatched the star spirits of his own department to take him back above, where he has been demoted to earn back his merit in the Tushita Palace. And so Old Sun has rescued your daughter and brought her home." The king thanked Pilgrim for his grace and said: "Go now and see to your master."
The three of them went straight down from the jeweled hall and, with the officials, to the court antechamber, where they brought out the iron cage and struck the chains from the false tiger. To everyone else it was a tiger; to Pilgrim alone it was a man. For the spell had ridden the master down: he could not walk or stir, and though his mind was clear his mouth and eyes would hardly open. Pilgrim laughed: "Master, you are a good monk—how did you come to such a pass as this? You blamed me for violence and wickedness and drove me home; you set your whole heart on goodness—and look what a face you have worked yourself into!" Bajie said, "Brother, save him and be done—quit raking him over the coals." Pilgrim said, "You egg him on in everything—you are the favorite, the good disciple. If you will not save him, why hunt up Old Sun? I told you plainly: once I had subdued the demon and avenged the curses, I would come back." Sha Monk came forward, knelt, and said: "Brother, the ancients said, 'If not for the monk's face, then for the Buddha's.' Elder Brother, you have come all this way; a hundred thousand times I beg you, save him. Had we been able to save him ourselves, we would never have come so far to beg you here." Pilgrim took him by the hand and raised him: "Do you take me for one who would not save him? Water, quickly!" Bajie flew like a spark to the posthouse, fetched the luggage and the horse, took out the purple-gold alms bowl, filled it half full of water, and handed it to Pilgrim. Pilgrim took the water in his hands, pronounced the true words, and sprayed a mouthful full on the tiger's head; the demon spell receded and the tiger nature left him.
The elder regained his own form; gathering himself, he opened his eyes and at last recognized Pilgrim. He seized him and held him: "Wukong, where have you come from?" Sha Monk, standing in attendance, recounted it all: how they had invited Pilgrim, subdued the demon, rescued the princess, broken the tiger spell, and returned to court—all these matters from beginning to end. Tripitaka thanked him without end: "Worthy disciple, it was you, all you. Once we have gone on to the Western Heaven and come straight back to the Land of the East, and I report to the Tang king, your merit shall stand first." Pilgrim laughed: "Say no more, say no more. Only never chant that spell again, and I will feel the depth of your kindness well enough." When the king heard this he pressed thanks upon the four travelers once more, laid on a vegetarian feast, and threw open the eastern pavilion. Master and disciples accepted the imperial bounty, took leave of the king, and went west; the king with his assembled officials escorted them far. And this is how it was:
The king returns to his jeweled hall to settle the rivers and mountains; the monk goes on to Thunderclap to bow before the Buddha.
But what would happen after this, and when would they reach the Western Heaven? Listen to the next chapter to find out.
Chapter 32
Traditional Chinese
第三十二回 平頂山功曹傳信 蓮花洞木母逢災
話說唐僧復得了孫行者，師徒們一心同體，共詣西方。自寶象國救了公主，承君臣送出城西。說不盡沿路饑餐渴飲，夜住曉行。卻又值三春景候，那時節：
輕風吹柳綠如絲，佳景最堪題。時催鳥語，暖烘花發，遍地芳菲。海棠庭院來雙燕，正是賞春時。紅塵紫陌，綺羅絃管，鬥草傳卮。
師徒們正行賞間，又見一山擋路。唐僧道：「徒弟們仔細，前遇山高，恐有虎狼阻擋。」行者道：「師父，出家人莫說在家話。你記得那烏巢和尚的《心經》云『心無罣礙：無罣礙，方無恐怖，遠離顛倒夢想』之言？但只是：『掃除心上垢，洗淨耳邊塵。不受苦中苦，難為人上人。』你莫生憂慮，但有老孫，就是塌下天來，可保無事，怕甚麼虎狼？」長老勒回馬道：「我
當年奉旨出長安，只憶西來拜佛顏。舍利國中金像彩，浮屠塔裡玉毫斑。尋窮天下無名水，歷遍人間不到山。逐逐煙波重疊疊，幾時能夠此身閑？」
行者聞說，笑呵呵道：「師要身閑，有何難事？若功成之後，萬緣都罷，諸法皆空。那時節，自然而然，卻不是身閑也？」長老聞言，只得樂以忘憂。放轡催銀濁，兜韁趲玉龍。
師徒們上得山來，十分險峻，真個嵯峨。好山：
巍巍峻嶺，削削尖峰。灣環深澗下，孤峻陡崖邊。灣環深澗下，只聽得唿喇喇戲水蟒翻身；孤峻陡崖邊，但見那崒嵂嵂出林虎剪尾。往上看，巒頭突兀透青霄；回眼觀，壑下深沉鄰碧落。上高來，似梯似凳；下低行，如塹如坑。真個是古怪巔峰嶺，果然是連尖削壁崖。巔峰嶺上，採藥人尋思怕走；削壁崖前，打柴夫寸步難行。胡羊野馬亂攛梭，狡兔山牛如佈陣。山高蔽日遮星斗，時逢妖獸與蒼狼。草徑迷漫難進馬，怎得雷音見佛王？
長老勒馬觀山，正在難行之處，只見那綠莎坡上，佇立著一個樵夫。你道他怎生打扮：
頭戴一頂老藍氈笠，身穿一領毛皂衲衣。老藍氈笠，遮煙蓋日果稀奇；毛皂衲衣，樂以忘憂真罕見。手持鋼斧快磨明，刀伐乾柴收束緊。檐頭春色，幽然四序融融；身外閑情，常是三星澹澹。到老只於隨分過，有何榮辱暫關山？
那樵子：
正在坡前伐朽柴，忽逢長老自東來。停柯住斧出林外，趨步將身上石崖。
對長老厲聲高叫道：「那西進的長老，暫停片時，我有一言奉告：此山有一夥毒魔狠怪，專吃你東來西去的人哩。」長老聞言，魂飛魄散，戰兢兢坐不穩雕鞍，急回頭，忙呼徒弟道：「你聽那樵夫報道：『此山有毒魔狠怪。』誰敢去細問他一問？」行者道：「師父放心，等老孫去問他一個端的。」
好行者，拽開步，徑上山來，對樵子叫聲「大哥」，道個問訊。樵夫答禮道：「長老啊，你們有甚緣故來此？」行者道：「不瞞大哥說，我們是東土差來西天取經的。那馬上是我的師父，他有些膽小。適蒙見教，說有甚麼毒魔狠怪，故此我來奉問一聲：那魔是幾年之魔，怪是幾年之怪？還是個把勢，還是個雛兒？煩大哥老實說說，我好著山神、土地遞解他起身。」樵子聞言，仰天大笑道：「你原來是個風和尚。」行者道：「我不風啊，這是老實話。」樵子道：「你說是老實，便怎敢說把他遞解起身？」行者道：「你這等長他那威風，胡言亂語的攔路報信，莫不是與他有親？不親必鄰，不鄰必友。」樵子笑道：「你這個風潑和尚，忒沒道理。我倒是好意，特來報與你們，教你們走路時，早晚間防備，你倒轉賴在我身上。且莫說我不曉得妖魔出處，就曉得啊，你敢把他怎麼的遞解？解往何處？」行者道：「若是天魔，解與玉帝；若是土魔，解與土府。西方的歸佛，東方的歸聖；北方的解與真武，南方的解與火德。是蛟精解與海主，是鬼祟解與閻王。各有地頭方向。我老孫到處里人熟，發一張批文，把他連夜解著飛跑。」
那樵子止不住呵呵冷笑道：「你這個風潑和尚，想是在方上雲遊，學了些書符咒水的法術，只可驅邪縛鬼，還不曾撞見這等狠毒的怪哩。」行者道：「怎見他狠毒？」樵子道：「此山徑過有六百里遠近，名喚平頂山。山中有一洞，名喚蓮花洞。洞裡有兩個魔頭，他畫影圖形，要捉和尚；抄名訪姓，要吃唐僧。你若別處來的還好，但犯了一個『唐』字兒，莫想去得，去得。」行者道：「我們正是唐朝來的。」樵子道：「他正要吃你們哩。」行者道：「造化，造化。但不知他怎的樣吃哩？」樵子道：「你要他怎的吃？」行者道：「若是先吃頭，還好耍子；若是先吃腳，就難為了。」樵子道：「先吃頭怎麼說？先吃腳怎麼說？」行者道：「你還不曾經著哩。若是先吃頭，一口將他咬下，我已死了，憑他怎麼煎炒熬煮，我也不知疼痛。若是先吃腳，他啃了孤拐，嚼了腿亭，吃到腰截骨，我還急忙不死，卻不是零零碎碎受苦？此所以難為也。」樵子道：「和尚，他那裡有這許多工夫，只是把你拿住，綑在籠裡，囫圇蒸吃了。」行者笑道：「這個更好，更好。疼倒不忍疼，只是受些悶氣罷了。」樵子道：「和尚不要調嘴。那妖怪隨身有五件寶貝，神通極大極廣。就是擎天的玉柱，架海的金梁，若保得唐朝和尚去，也須要發發昏是。」行者道：「發幾個昏麼？」樵子道：「要發三四個昏是。」行者道：「不打緊，不打緊。我們一年，常發七八百個昏兒，這三四個昏兒易得發，發發兒就過去了。」
好大聖，全然無懼，一心只是要保唐僧。捽脫樵夫，拽步而轉，徑至山坡馬頭前道：「師父，沒甚大事。有便有個把妖精兒，只是這裡人膽小，放他在心上。有我哩，怕他怎的？走路，走路。」長老見說，只得放懷隨行。正行處，早不見了那樵夫。長老道：「那報信的樵子如何就不見了？」八戒道：「我們造化低，撞見日裡鬼了。」行者道：「想是他鑽進林子裡尋柴去了。等我看看來。」
好大聖，睜開火眼金睛，漫山越嶺的望處，卻無蹤跡。忽擡頭往雲端裡一看，看見是日值功曹，他就縱雲趕上，罵了幾聲「毛鬼」，道：「你怎麼有話不來直說，卻那般變化了，演樣老孫？」慌得那功曹施禮道：「大聖，報信來遲，勿罪，勿罪。那怪果然神通廣大，變化多端。只看你騰那乖巧，運動神機，仔細保你師父；假若怠慢了些兒，西天路莫想去得。」
行者聞言，把功曹叱退，切切在心，按雲頭，徑來山上。只見長老與八戒、沙僧簇擁前進。他卻暗想：「我若把功曹的言語實實告訴師父，師父他不濟事，必就哭了；假若不與他實說，夢著頭，帶著他走，常言道：『乍入蘆圩，不知深淺。』倘或被妖魔撈去，卻不又要老孫費心？且等我照顧八戒一照顧，先著他出頭與那怪打一仗看。若是打得過他，就算他一功；若是沒手段，被怪拿去，等老孫再去救他不遲，卻好顯我本事出名。」正自家計較，以心問心道：「只恐八戒躲懶，便不肯出頭，師父又有些護短。等老孫羈勒他羈勒。」
好大聖，你看他弄個虛頭，把眼揉了一揉，揉出些淚來。迎著師父，往前徑走。八戒看見，連忙叫：「沙和尚，歇下擔子，拿出行李來，我兩個分了罷。」沙僧道：「二哥，分怎的？」八戒道：「分了罷，你往流沙河還做妖怪，老豬往高老莊上盼盼渾家。把白馬賣了，買口棺木，與師父送老。大家散火，還往西天去哩？」長老在馬上聽見，道：「這個夯貨，正走路，怎麼又胡說了？」八戒道：「你兒子便胡說。你不看見孫行者那裡哭將來了？他是個鑽天入地，斧砍火燒，下油鍋都不怕的好漢；如今戴了個愁帽，淚汪汪的哭來，必是那山險峻，妖怪兇狠。似我們這樣軟弱的人兒，怎麼去得？」長老道：「你且休胡談，待我問他一聲，看是怎麼說話。」問道：「悟空，有甚話當面計較，你怎麼自家煩惱？這般樣個哭包臉，是虎諕我也？」行者道：「師父啊，剛才那個報信的是日值功曹，他說妖精兇狠，此處難行，果然的山高路峻，不能前進，改日再去罷。」長老聞言，恐惶悚懼，扯住他虎皮裙子道：「徒弟呀，我們三停路已走了停半，因何說退悔之言？」行者道：「我沒個不盡心的，但只恐魔多力弱，行勢孤單。『縱然是塊鐵，下爐能打得幾根釘？』」長老道：「徒弟啊，你也說得是，果然一個人也難。兵書云：『寡不可敵眾。』我這裡還有八戒、沙僧，都是徒弟，憑你調度使用，或為護將幫手，協力同心，掃清山徑，領我過山，卻不都還了正果？」
那行者這一場扭捏，只逗出長老這幾句話來。他搵了淚道：「師父啊，若要過得此山，須是豬八戒依得我兩件事兒，才有三分去得；假若不依我言，替不得我手，半分兒也莫想過去。」八戒道：「師兄，不去就散火罷。不要攀我。」長老道：「徒弟，且問你師兄，看他教你做甚麼？」獃子真個對行者說道：「哥哥，你教我做甚事？」行者道：「第一件是看師父，第二件是去巡山。」八戒道：「看師父是坐，巡山去是走。終不然教我坐一會又走，走一會又坐？兩處怎麼顧盼得來？」行者道：「不是教你兩件齊幹，只是領了一件便罷。」八戒又笑道：「這等也好計較。但不知看師父是怎樣，巡山是怎樣？你先與我講講，等我依個相應些兒的去幹罷。」行者道：「看師父啊，師父去出恭，你伺候；師父要走路，你扶持；師父要吃齋，你化齋。若他餓了些兒，你該打；黃了些兒臉皮，你該打；瘦了些兒形骸，你該打。」八戒慌了道：「這個難，難，難。伺候扶持，通不打緊；就是不離身馱著，也還容易；假若教我去鄉下化齋，他這西方路上，不識我是取經的和尚，只道是那山裡走出來的一個半壯不壯的健豬，夥上許多人，叉鈀掃帚，把老豬圍倒，拿家去宰了，醃著過年，這個卻不就遭瘟了？」行者道：「巡山去罷。」八戒道：「巡山便怎麼樣兒？」行者道：「就入此山，打聽有多少妖怪，是甚麼山，是甚麼洞，我們好過去。」八戒道：「這個小可，老豬去巡山罷。」那獃子就撒起衣裙，挺著釘鈀，雄糾糾，徑入深山；氣昂昂，奔上大路。
行者在傍，忍不住嘻嘻冷笑。長老罵道：「你這個潑猴！兄弟們全無愛憐之意，常懷嫉妒之心。你做出這樣獐智，巧言令色，撮弄他去甚麼巡山，卻又在這裡笑他。」行者道：「不是笑他，我這笑中有味。你看豬八戒這一去，決不巡山，也不敢見妖怪，不知往那裡去躲閃半會，捏出個謊來，哄我們也。」長老道：「你怎麼就曉得他？」行者道：「我估出他是這等，不信，等我跟他去看看，聽他一聽：一則幫副他手段降妖，二來看他可有個誠心拜佛？」長老道：「好，好，好，你卻莫去捉弄他。」行者應諾了，徑直趕上山坡，搖身一變，變作個蟭蟟蟲兒。其實變得輕巧，但見他：
翅薄舞風不用力，腰尖細小如針。穿蒲抹草過花陰，疾似流星還甚。眼睛明映映，聲氣渺瘖瘖。昆蟲之類惟他小，亭亭款款機深。幾番閑日歇幽林，一身渾不見，千眼莫能尋。
嚶的一翅飛將去，趕上八戒，釘在他耳朵後面鬃根底下。那獃子只管走路，怎知道身上有人。行有七八里路，把釘鈀撇下，吊轉頭來，望著唐僧，指手畫腳的罵道：「你罷軟的老和尚，捉掐的弼馬溫，面弱的沙和尚，他都在那裡自在，捉弄我老豬來蹡路。大家取經，都要望成正果，偏是教我來巡甚麼山。哈哈哈，曉得有妖怪，躲著些兒走，還不夠一半，卻教我去尋他，這等晦氣哩。我往那裡睡覺去，睡一覺回去，含含糊糊的答應他，只說是巡了山，就了其帳也。」那獃子一時間僥幸，搴著鈀，又走，只見山凹裡一彎紅草坡。他一頭鑽得進去，使釘鈀撲個地鋪，轂轆的睡下，把腰伸了一伸，道聲：「快活。就是那弼馬溫，也不得像我這般自在。」
原來行者在他耳根後，句句兒聽著哩，忍不住飛將起來，又琢弄他一琢弄。又搖身一變，變作個啄木蟲兒。但見：
鐵嘴尖尖紅溜，翠翎艷艷光明。一雙鋼爪利如釘。腹餒何妨林靜。最愛枯槎朽爛，偏嫌老樹伶仃。圜睛決尾性丟靈。辟剝之聲堪聽。
這蟲鷖不大不小的，上秤稱，只有二三兩重。紅銅嘴，黑鐵腳。刷剌的一翅飛下來。那八戒丟倒頭，正睡著哩，被他照嘴唇上扢揸的一下。
那獃子慌得爬將起來，口裡亂嚷道：「有妖怪，有妖怪，把我戳了一槍去了，嘴上好不疼呀。」伸手摸摸，泱出血來了。他道：「蹭蹬啊，我又沒甚喜事，怎麼嘴上掛了紅耶？」他看著這血手，口裡絮絮叨叨的兩邊亂看，卻不見動靜。道：「無甚妖怪，怎麼戳我一槍麼？」忽擡頭往上看時，原來是個啄木蟲，在半空中飛哩。獃子咬牙罵道：「這個亡人，弼馬溫欺負我罷了，你也來欺負我。我曉得了。他一定不認我是個人，只把我嘴當一段黑朽枯爛的樹，內中生了蟲，尋蟲兒吃的，將我啄了這一下也。等我把嘴揣在懷裡睡罷。」那獃子轂轆的依然睡倒。行者又飛來，著耳根後又啄了一下。獃子慌得爬起來道：「這個亡人，卻打攪得我狠。想必這裡是他的窠巢，生蛋佈雛，怕我占了，故此這般打攪。罷罷罷，不睡他了。」搴著鈀，徑出紅草坡，找路又走。可不喜壞了孫行者，笑倒個美猴王。行者道：「這夯貨大睜著兩個眼，連自家人也認不得。」
好大聖，搖身又一變，還變做個蟭蟟蟲，釘在他耳朵後面，不離他身上。那獃子入深山，又行有四五里，只見山凹中有桌面大的四四方方三塊青石頭。獃子放下鈀，對石頭唱個大喏。行者暗笑道：「這獃子，石頭又不是人，又不會說話，又不會還禮的，唱他喏怎的，可不是個瞎帳？」原來那獃子把石頭當著唐僧、沙僧、行者三人，朝著他演習哩。他道：「我這回去，見了師父，若問有妖怪，就說有妖怪。他問甚麼山，我若說是泥捏的、土做的、錫打的、銅鑄的、麵蒸的、紙糊的、筆畫的，他們見說我獃哩，若講這話，一發說獃了。我只說是石頭山。他問甚麼洞，也只說是石頭洞。他問甚麼門，卻說是釘釘的鐵葉門。他問裡邊有多遠，只說入內有三層。十分再搜尋，問門上釘子多少，只說老豬心忙記不真。此間編造停當，哄那弼馬溫去。」那獃子捏合了，拖著鈀，徑回本路。
怎知行者在耳朵後，一一聽得明白。行者見他回來，即騰兩翅預先回去，現原身，見了師父。師父道：「悟空，你來了，悟能怎不見回？」行者笑道：「他在那裡編謊哩，就待來也。」長老道：「他兩個耳朵蓋著眼，愚拙之人也，他會編甚麼謊？又是你捏合甚麼鬼話賴他哩。」行者道：「師父，你只是這等護短。這是有對問的話。」把他那鑽在草裡睡覺，被啄木蟲叮醒，朝石頭唱喏，編造甚麼石頭山、石頭洞、鐵葉門、有妖精的話，預先說了。
說畢，不多時，那獃子走將來。又怕忘了那謊，低著頭，口裡溫習。被行者喝了一聲道：「獃子，念甚麼哩？」八戒掀起耳朵來看看道：「我到了地頭了？」那獃子上前跪倒。長老攙起道：「徒弟，辛苦啊。」八戒道：「正是。走路的人，爬山的人，第一辛苦了。」長老道：「可有妖怪麼？」八戒道：「有妖怪，有妖怪，一堆妖怪哩！」長老道：「怎麼打發你來？」八戒說：「他叫我做豬祖宗、豬外公，安排些粉湯素食，教我吃了一頓，說道擺旗鼓送我們過山哩。」行者道：「想是在草裡睡著了，說得是夢話。」獃子聞言，就嚇得矮了二寸道：「爺爺呀！我睡他怎麼曉得？」行者上前，一把揪住道：「你過來，等我問你。」獃子又慌了，戰戰兢兢的道：「問便罷了，揪扯怎的？」行者道：「是甚麼山？」八戒道：「是石頭山。」「甚麼洞？」道：「是石頭洞。」「甚麼門？」道：「是釘釘鐵葉門。」「裡邊有多遠？」道：「入內是三層。」行者道：「你不消說了，後半截我記得真，恐師父不信，我替你說了罷。」八戒道：「嘴臉，你又不曾去，你曉得那些兒，要替我說？」行者笑道：「『門上釘子有多少，只說老豬心忙記不真。』可是麼？」那獃子即慌忙跪倒。行者道：「朝著石頭唱喏，當做我三人，對他一問一答，可是麼？又說：『等我編得謊兒停當，哄那弼馬溫去。』可是麼？」那獃子連忙只是磕頭道：「師兄，我去巡山，你莫成跟我去聽的？」
行者罵道：「我把你個囊糠的夯貨！這般要緊的所在，教你去巡山，你卻去睡覺。不是啄木蟲叮你醒來，你還在那裡睡哩。及叮醒，又編這樣大謊，可不誤了大事？你快伸過孤拐來，打五棍記心。」八戒慌了道：「那個哭喪棒重，擦一擦兒皮塌，挽一挽兒筋傷；若打五下，就是死了。」行者道：「你怕打，卻怎麼扯謊？」八戒道：「哥哥呀，只是這一遭兒，以後再不敢了。」行者道：「一遭便打三棍。」八戒道：「爺爺呀！半棍兒也禁不得。」獃子沒計奈何，扯住師父道：「你替我說個方便兒。」長老道：「悟空說你編謊，我還不信，今果如此，其實該打。但如今過山少人使喚，悟空，你且饒他，待過了山。再打罷。」行者道：「古人云：『順父母言情，呼為大孝。』師父說不打，我就且饒你。你再去與他巡山，若再說謊誤事，我定一下也不饒你。」
那獃子只得爬起來又去。你看他奔上大路，疑心生暗鬼，步步只疑是行者變化了跟住他，故見一物，即疑是行者。走有七八里，見一隻老虎從山坡上跑過，他也不怕，舉著釘鈀道：「師兄來聽說謊的？這遭不編了。」又走處，那山風來得甚猛，呼的一聲，把顆枯木刮倒，滾至面前，他又跌腳搥胸的道：「哥啊，這是怎的起？一行說不敢編謊罷了，又變甚麼樹來打人？」又走向前，只見一個白頸老鴉，當頭喳喳的連叫幾聲，他又道：「哥哥，不羞，不羞。我說不編就不編了，只管又變著老鴉怎的？你來聽麼？」原來這一番行者卻不曾跟他去，他那裡卻自驚自怪，亂疑亂猜，故無往而不疑是行者隨他身也。獃子驚疑且不題。
卻說那山叫做平頂山，那洞叫做蓮花洞。洞裡兩妖：一喚金角大王，一喚銀角大王。金角正坐，對銀角說：「兄弟，我們多少時不巡山了？」銀角道：「有半個月了。」金角道：「兄弟，你今日與我去巡巡。」銀角道：「今日巡山怎的？」金角道：「你不知。近聞得東土唐朝差個御弟唐僧往西方拜佛，一行四眾，叫做孫行者、豬八戒、沙和尚，連馬五口。你看他在那處，與我把他拿來。」銀角道：「我們要吃人，那裡不撈幾個。這和尚到得那裡，讓他去罷。」金角道：「你不曉得。我當年出天界，嘗聞得人言：唐僧乃金蟬長老臨凡，十世修行的好人，一點元陽未泄，有人吃他肉，延壽長生哩。」銀角道：「若是吃了他肉就可以延壽長生，我們打甚麼坐，立甚麼功，煉甚麼龍與虎，配甚麼雌與雄？只該吃他去了。等我去拿他來。」金角道：「兄弟，你有些性急，且莫忙著。你若走出門，不管好歹，但是和尚就拿將來，假如不是唐僧，卻也不當人子。我記得他的模樣，曾將他師徒畫了一個影，圖了一個形。你可拿去，但遇著和尚，以此照驗照驗。」又將某人是某名字，一一說了。銀角得了圖像，知道姓名，即出洞，點起三十名小怪，便來山上巡邏。
卻說八戒運拙，正行處，可可的撞見群魔，當面擋住道：「那來的甚麼人？」獃子才擡起頭來，掀著耳朵，看見是些妖魔，他就慌了，心中暗道：「我若說是取經的和尚，他就撈了去。」只是說走路的。小妖回報道：「大王，是走路的。」那三十名小怪，中間有認得的，有不認得的。傍邊有聽著指點說話的道：「大王，這個和尚，像這圖中豬八戒模樣。」叫掛起影神圖來。八戒看見，大驚道：「怪道這些時沒精神哩，原來是他把我的影神傳將來也。」小妖用槍挑著，銀角用手指道：「這騎白馬的是唐僧，這毛臉的是孫行者。……」八戒聽見道：「城隍，沒我便也罷了，豬頭三牲，清醮二十四分。」口裡嘮叨，只管許願。那怪又道：「這黑長的是沙和尚，這長嘴大耳的是豬八戒。」獃子聽見說他，慌得把個嘴揣在懷裡藏了。那怪叫：「和尚，伸出嘴來。」八戒道：「胎裡病，伸不出來。」那怪令小妖使鉤子鉤出來。八戒慌得把個嘴伸出道：「小家形罷了，這不是？你要看便就看，鉤怎的？」
那怪認得是八戒，掣出寶刀，上前就砍。這獃子舉釘鈀按住道：「我的兒，休無禮，看鈀！」那怪笑道：「這和尚是半路上出家的。」八戒道：「好兒子，有些靈性。你怎麼就曉得老爺是半路出家的？」那怪道：「你會使這鈀，一定是在人家園圃中築地，把他這鈀偷將來也。」八戒道：「我的兒，你那裡認得老爺這鈀，我不比那築地之鈀。這是：
巨齒鑄來如龍爪，滲金妝就似虎形。若逢對敵寒風灑，但遇相持火燄生。能替唐僧消障礙，西天路上捉妖精。輪動煙霞遮日月，使起昏雲暗斗星。築倒泰山老虎怕，掀翻大海老龍驚。饒你這妖有手段，一鈀九個血窟窿。」
那怪聞言，那裡肯讓。使七星劍，丟開解數，與八戒一往一來，在山中賭鬥有二十回合，不分勝負。八戒發起狠來，捨死的相迎。那怪見他捽耳朵，噴粘涎，舞釘鈀，口裡吆吆喝喝的，也盡有些悚懼，即回頭招呼小怪，一齊動手。若是一個打一個，其實還好。他見那些小妖齊上，慌了手腳，遮架不住，敗了陣，回頭就跑。原來是道路不平，未曾細看，忽被蓏蘿藤絆了個踉蹌。掙起來正走，又被一個小妖睡倒在地，扳著他腳跟，撲的又跌了個狗吃屎。被一群趕上按住，抓鬃毛，揪耳朵，扯著腳，拉著尾，扛扛擡擡，擒進洞去。咦！正是：
一身魔發難消滅，萬種災生不易除。
畢竟不知豬八戒性命如何，且聽下回分解。
English
On Flat-Top Mountain the Duty Officer Carries a Warning; in the Lotus Cave the Wood-Mother Meets Disaster
The story goes that when the Tang monk had regained Pilgrim Sun, master and disciples were one heart and one body, bound for the West together. Since rescuing the princess in Baoxiang, they had the king and his ministers see them out the western gate. No telling of their meals when hungry and drink when thirsty along the road, lodging at night and traveling at dawn. And now it was the height of spring, and in that season:
A light wind blew the willows green as silk—a scene most fit for song.The season quickened the birds' speech, warmth coaxed the flowers open, and fragrance lay over all the land.A pair of swallows came to the crab-apple courtyard—the very hour for delighting in spring.On the red-dust purple roads: silks and strings and flutes, the grass-matching game, the passing cup.
Master and disciples were journeying and feasting their eyes when another mountain rose to block the way. The Tang monk said, "Disciples, be careful: a high mountain lies ahead; I fear tigers and wolves may bar the road." Pilgrim said, "Master, a man who has left home should not talk like one who stays in it. Do you remember what the Monk of the Crow's Nest taught in the Heart Sutra: 'The mind without obstruction: with no obstruction there is no fear, far removed from delusion and inverted dreams'? And yet: 'Sweep the filth from the mind, wash the dust from the ears. Without tasting bitterness within bitterness, it is hard to be a man above men.' Do not give way to worry; while Old Sun is here, though the sky came tumbling down I could keep all safe—what are tigers and wolves to fear?" The elder reined his horse about and said:
"In years past I took the throne's word and left Chang'an, thinking only of going west to worship the Buddha's face.In the relic-lands the golden images gleam with color; in the pagoda towers glints the jade mark between the brows.I have sought to the end the uncounted waters of the world and crossed every mountain no man has reached.On and on through misted billows, range over range—when will this body know rest?"
Hearing this, Pilgrim chuckled: "If you want rest for your body, Master, what difficulty is that? When the work is done, the ten thousand ties will all be loosed and every dharma seen as empty. Then, naturally and of itself—will that not be rest?" Hearing this, the elder could only take joy and forget his cares. Loosening the reins he pressed his silver mount; gathering the bridle he hurried on the jade dragon.
Master and disciples climbed up onto the mountain—perilously steep, a truly towering place. What a mountain:
Lofty, steep-walled ranges; sheer, sharp-cut peaks.Below, the winding deep ravines; beside, the lonely sheer cliffs.In the winding ravines below, one heard only the rush and roar of the python rolling in the water; beside the lonely sheer cliffs, one saw the crag-backed tiger slashing its tail as it came out of the woods.Look up: the crests jut and pierce the blue empyrean; turn the eye: the gorges below plunge deep as the azure vault.Climbing high, it was ladder and stair; descending low, trench and pit.Truly a ridge of strange, crested peaks; indeed a wall of linked, sharp-cut cliffs.On the crested ridges the herb gatherers thought twice and feared to tread; before the sheer-cut walls the woodcutters could not move an inch.Wild goats and range horses darted and wove; cunning hares and mountain oxen moved like an army drawn up.The mountain's height shut out the sun and veiled the stars; one kept meeting demon beasts and gray wolves.The grassy paths wandered without end, hard going for the horse—how could one reach Thunderclap and see the Buddha King?
The elder reined in his horse to gaze at the mountain, and just at the hardest stretch of the way he saw, standing on the green sedge slope, a woodcutter. And how was he dressed, do you think?
On his head an old blue felt hat; on his body a black wool patchwork robe.The old blue felt hat kept off mist and sun—a rare thing indeed; the black wool patchwork robe wore joy and forgot care—seldom seen.In his hand a steel axe whetted bright; his blade felled dry wood, bundled tight.Spring colors hung at his carrying-pole, quietly mellow through the four seasons; his leisure of spirit stood beyond his work, calm as the faint Three Stars.To old age he simply lived as his lot allowed—what glory or disgrace ever touched his hills?
That woodcutter:
Was cutting rotten wood before the slope when he met the elder coming from the east.He stopped his axe, stepped out of the wood, and hurried up the rocky crag.
He called out loudly to the elder: "Elder bound west, stop a moment; I have a word for you: on this mountain is a pack of venomous demons and savage monsters, who feed on travelers going east and west." At this the elder's soul flew and his spirit scattered; trembling, he could not sit firm on his carved saddle. Turning quickly, he called in haste to his disciples: "Did you hear that woodcutter's report—'on this mountain are venomous demons and savage monsters'? Who dares go and question him closely?" Pilgrim said, "Set your heart at ease, Master; let Old Sun go and get to the bottom of it."
Brave Pilgrim! He strode up the mountain, hailed the woodcutter as "elder brother," and made a salutation. The woodcutter returned the courtesy: "Elder, what brings you here?" Pilgrim said, "To tell you the truth, elder brother, we are sent from the Land of the East to fetch scriptures from the Western Heaven. The man on the horse is my master, and he is somewhat timid. Just now you were good enough to tell us of venomous demons and savage monsters, so I have come to ask: how many years has that demon been a demon, how many years that monster a monster? Is he a past master of the trade, or still a fledgling? Tell me plainly, brother, and I will have the mountain god and the local earth god escort him on his way." Hearing this, the woodcutter threw back his head and laughed: "So you are a mad monk." Pilgrim said, "I am not mad; this is the plain truth." The woodcutter said, "You call it the plain truth—how dare you speak of having him escorted off?" Pilgrim said, "You puff up his prestige like this, babbling your warning in the middle of the road—could you be one of his kin? If not kin, then neighbor; if not neighbor, then friend." The woodcutter laughed: "You mad, brazen monk, you are beyond reason. I came meaning well, expressly to warn you, so that you would keep watch morning and night as you walked—and you turn it back on me. Never mind that I do not know where the demon comes from; even if I did, how would you dare have him escorted off—and to where?" Pilgrim said, "If a demon of heaven, hand him to the Jade Emperor; if a demon of earth, to the Terrestrial Office. Those of the west belong to the Buddha, those of the east to the Sage; those of the north go to the True Warrior, those of the south to the God of Fire. A flood-dragon spirit is handed to the lord of the sea; a haunting ghost, to King Yama. Each has his own ground and direction. Old Sun knows people everywhere: with one warrant issued, the demon is sent packing under escort through the night."
The woodcutter could not help a cold laugh: "You mad, brazen monk—wandering the countryside as a cloud-rover, you have picked up a little of the art of writing talismans and chanting spells, good for driving off evil and binding ghosts, but you have never yet run into a monster so savage as this one." Pilgrim said, "How is he savage?" The woodcutter said, "This mountain runs some six hundred li from end to end, and is called Flat-Top Mountain. In it is a cave called Lotus Cave. In the cave are two demon chiefs, who have had portraits drawn to catch monks and lists of names copied out to eat the Tang monk. If you had come from anywhere else it would be well—but run afoul of the one word 'Tang,' and think no more of passing, no more of passing." Pilgrim said, "We are from Tang, of all places." The woodcutter said, "He is wanting to eat you this very moment." Pilgrim said, "What luck, what luck! Only how does he mean to eat us?" The woodcutter said, "How would you have him eat you?" Pilgrim said, "If he starts with the head, it is no great matter; if he starts with the feet, that would be a hard pass." The woodcutter said, "What do you mean, start with the head? What do you mean, start with the feet?" Pilgrim said, "You have never been through it. If he starts with the head, one bite takes it off, and I am already dead—fry me, stir me, boil me after that, I feel no pain. But if he starts with the feet, he gnaws the ankle-bones, chews the shanks, eats his way to the small of the back, and still I do not die at once—is that not suffering piecemeal, bit by bit? That is what makes it a hard pass." The woodcutter said, "Monk, he has no time for such refinements. He will simply seize you, truss you in a cage, and steam and eat you whole." Pilgrim laughed: "Better still, better still. No pain to bear—only a little mustiness to endure." The woodcutter said, "Monk, none of your jesting. That demon carries five treasures on him, and his powers are immense and boundless. He is a jade pillar holding up the sky, a golden beam bridging the sea. Even to see the Tang monk past, you will have to swoon a time or two." Pilgrim said, "Swoon how many times?" The woodcutter said, "Three or four swoons." Pilgrim said, "No matter, no matter. In a year we commonly swoon seven or eight hundred times; three or four swoons are easy—blink and they are past."
Brave Great Sage! Utterly without fear, his one thought was to see the Tang monk through. He shook off the woodcutter, turned on his heel, and went straight to the horse's head on the slope: "Master, nothing much. There may be a demon or two, but the folk here are timid and let them weigh on their hearts. With me here, what is there to fear? On we go, on we go." At this the elder could only set his mind at rest and go on. As they went, the woodcutter had already vanished. The elder said, "How is it that the woodcutter who brought the message is gone?" Bajie said, "Our luck is low—we have met a ghost in broad daylight." Pilgrim said, "No doubt he slipped into the woods after firewood. Wait while I go look."
Brave Great Sage! He opened his fiery eyes, his pupils of gold, and searched over hill and ridge—not a trace. Suddenly he lifted his head for a look into the clouds and saw it was the Duty Officer of the Day. He leapt on a cloud, overtook him, cursed him a few times as a "hairy devil," and said: "Why not come and speak plainly, instead of disguising yourself like that to make a show of Old Sun?" The officer, in a fluster, made his obeisance: "Great Sage, forgive the lateness of my warning—pardon, pardon. That monster's powers are indeed vast, and his transformations endless. Everything turns on your nimble shifts and your divine resource: guard your master with the greatest care. Slacken by a hair, and think no more of the road to the Western Heaven."
Pilgrim dismissed the officer with a word and took it all keenly to heart; pressing down his cloud, he came straight back up the mountain. There were the elder, Bajie, and Sha Monk moving forward together. He thought to himself: "If I tell Master plainly what the officer said, Master will be no good at all—he will certainly cry. If I do not tell him the truth, but lead him along in the dark—well, as the saying goes, 'New to the reed marshes, you do not know their depth.' If a demon snatches him, will Old Sun not have to take the trouble after all? Let me look after Bajie a little first—send him forward to fight the monster and see. If he beats it, that is a merit to his account; if he has no arts and the monster takes him, there is time enough for Old Sun to rescue him—and good advertisement for my skill." Thus he planned, asking counsel of his own heart: "My only fear is that Bajie will shirk and refuse to step forward, and that Master will spoil him. Let Old Sun put a bridle on him first."
Brave Great Sage! Watch him play his trick: he rubbed his eyes until he rubbed out some tears, then walked straight ahead to meet his master. Bajie saw him and called out at once: "Sha Monk, set down the load and bring out the luggage—let the two of us divide it." Sha Monk said, "Second Brother, divide it for what?" Bajie said, "Divide it, I say: you go back to the Flowing Sand River to be a monster again, and this old pig to Gao Village to look in on his wife. We will sell the white horse, buy a coffin, and give Master a proper burial. Every man for himself—what is all this about the Western Heaven?" Hearing this from horseback, the elder said, "This blockhead—here we are on the road, why does he babble again?" Bajie said, "Your son is the one babbling! Have you not seen Pilgrim Sun coming along crying? He is the hero who fears nothing—boring through heaven, diving into the earth, axes, fire, the boiling cauldron. Now he comes along wearing a cap of sorrow, tears brimming. It must be that the mountain is sheer and the monsters savage. For weak creatures like us, how could we ever get through?" The elder said, "Stop this nonsense; let me ask him what this is about." He asked: "Wukong, if there is something to settle, settle it face to face—why torment yourself alone? That mournful face of yours—are you trying to frighten me?" Pilgrim said, "Master, the one who brought the warning just now was the Duty Officer of the Day. He says the demons are savage and this stretch is hard going—the mountain truly is high, the road truly is steep; we cannot go forward. Let us put it off to another day." At this the elder was frightened and dismayed; he clutched his tiger-skin kilt: "Disciple, of our three parts of road we have already walked one and a half—why speak of turning back?" Pilgrim said, "It is not that I would not give my whole heart. I only fear our demons are many and our strength small, our march a lonely one. 'Even a bar of iron—how many nails can one furnace hammer out?'" The elder said, "Disciple, what you say is true: one man alone truly finds it hard. The books of war say, 'The few cannot stand against the many.' But I have here Bajie and Sha Monk, both disciples too—deploy and use them as you please, as guards and helpers; with one heart and joined strength, sweep the mountain path clear and lead me over the mountain. Would that not bring every one of us to the true fruit?"
All this mummery of Pilgrim's had been played only to draw those very words out of the elder. Wiping his tears, he said: "Master, to get over this mountain, Zhu Bajie must consent to two things of mine; then there is a chance in three of getting through. If he will not take my word or stand in my place, do not imagine crossing even by half a degree." Bajie said, "Brother, if we are not going, let us break up the company. Do not drag me in." The elder said, "Disciple, ask your brother what he would have you do." The Idiot actually asked Pilgrim: "Brother, what would you have me do?" Pilgrim said, "First, watch over Master; second, scout the mountain." Bajie said, "Watching Master is sitting; scouting the mountain is walking. Surely you do not mean me to sit a while and then walk, walk a while and then sit? How could I manage both at once?" Pilgrim said, "I do not mean you to do both—take one and that is enough." Bajie laughed again: "That is a fair arrangement. But what is watching Master like, and what is scouting like? Explain first, and I will take whichever suits me better." Pilgrim said, "Watching Master: when Master goes to relieve himself, you attend him; when Master wants to walk, you support him; when Master wants his vegetarian meal, you go beg it. If he goes a little hungry, you deserve a beating; if his face turns a little pale, you deserve a beating; if his frame grows a little thin, you deserve a beating." Bajie panicked: "This is hard, hard, hard. Attending and supporting are nothing; even carrying him on my back, never leaving his side, would be easy. But if I am to go begging in the villages, these western roads do not know I am a scripture-seeking monk; they will take me for some strapping pig, half-wild, come wandering out of the hills, and turn out a crowd with pitchforks, rakes, and brooms to knock this old pig down, carry me home, slaughter me, and pickle me for the New Year—would not that be a plague on me?" Pilgrim said, "Scout the mountain, then." Bajie said, "And what does scouting involve?" Pilgrim said, "You go into the mountain and find out how many demons there are, what mountain this is, what cave—so we can get past." Bajie said, "That is a small matter. This old pig will scout the mountain." So the Idiot hitched up his robe, shouldered his muckrake, and marched dauntless into the deep mountains; chest out, head high, up the great road.
Pilgrim, standing by, could not help a snickering laugh. The elder cursed: "You brazen ape! You have no brotherly tenderness at all, nothing but jealousy in your heart. You play such tricks, with your smooth words and false looks, to push him off on this scouting—and now you stand here laughing at him." Pilgrim said, "I am not laughing at him—there is substance in my laugh. Just watch: Zhu Bajie, once he has gone, will scout no mountain and dare not face any demon. He will hide somewhere for half an hour, invent a lie, and come back to fool us." The elder said, "How can you know that already?" Pilgrim said, "I sized him up as that sort. Do not believe me? Wait while I follow and see, and listen in: first, to help him along with his demon-taming; second, to see whether he has any true devotion to the Buddha." The elder said, "Good, good, good—but do not you go playing tricks on him." Pilgrim agreed, hurried straight up the slope, shook himself, and changed into a tiny midge. His transformation was light and nimble indeed. Behold him:
Wings thin, dancing on the wind without effort; waist sharp and small as a needle.Through rushes and grass, past flower shade, swift as a shooting star—and swifter still.Eyes bright and glancing; voice faint and mute.Of all insects, none so small; poised and unhurried, deep in cunning.Many an idle day he rests in some hidden wood—a whole body nowhere to be seen; a thousand eyes could never find him.
With a whir of wings he flew off, overtook Bajie, and fastened behind his ear, under the roots of his bristles. The Idiot plodded on, never knowing a passenger rode his body. After seven or eight li he flung down the muckrake, swung his head round toward where the Tang monk was, and cursed, gesticulating: "You spineless old monk, you pinchpenny Bimawen, you faint-faced Sha Monk—sitting there at your ease while you play tricks on this old pig and send him tramping. We are all fetching scriptures, all hoping for the true fruit—yet I am the one sent to scout some mountain. Ha, ha! We know there are demons; we should be tiptoeing past, and even that is not caution enough—and he sends me to hunt them up. What luck is this! I am off to find a place to sleep. One good sleep, then back, mumble something to them, say I scouted the mountain, and close the account." So the Idiot, congratulating himself on his luck, shouldered his rake and walked on, till he spied a curve of red grass bank in a fold of the hills. He burrowed into it headfirst, spread the rake for a ground-bed, rolled over and lay down, stretched his back, and sighed: "Bliss! Even that Bimawen never had it this good."
Now Pilgrim, behind his ear, had heard every word. He could not resist flying up to tweak him again. He shook himself once more and changed into a woodpecker. Behold:
Iron beak, sharp-tipped, glossy red; kingfisher plumes brilliant bright.A pair of steel claws keen as nails. What matter a hungry belly, with the woods so still.He loves best dead branches rotting through, and scorns the old tree standing gaunt.Round eyes, snapping tail, a sprightly turn of mind. His tap-tap rapping is a sound to hear.
This bird, neither big nor small, would weigh on the scales two or three ounces. Copper-red beak, iron-black feet. With a swish he flew down. Bajie, head dropped, was fast asleep—and the bird drove straight at his lips, rap!
The Idiot scrambled up in a fright, bawling: "A demon! A demon! He speared me and flew off—my mouth hurts so!" He reached up and felt: blood was welling. He said, "Ill-starred that I am—I have no happy occasion; why is my mouth hung with red?" Gazing at his bloodied hand, muttering, he peered this way and that but saw nothing stirring. He said, "If there is no demon, who speared me just now?" Suddenly he looked up: it was a woodpecker, flying in midair. The Idiot ground his teeth and cursed: "You wretch! Let the Bimawen bully me—and now you too. Now I understand: he did not take me for a person at all—he took my snout for a stretch of black rotten wood with a worm inside, and pecked me a knock hunting the worm. I will tuck my snout in my shirt and go back to sleep." The Idiot rolled over and lay back down. Pilgrim flew in again and gave him another peck behind the ear. The Idiot scrambled up in a fright: "You wretch—now you are pestering me sorely! No doubt this is his nest, where he lays his eggs and broods his young, and he is afraid I will take it—that is why he pesters me so. Enough, enough—no more sleeping here." Shouldering his rake, he came straight off the red grass bank and took to the road again. And did not this delight Pilgrim Sun, whooping the Handsome Monkey King over with laughter! Pilgrim said, "This blockhead, eyes wide open, cannot tell his own folk when he sees them."
Brave Great Sage! He shook himself and changed again into the tiny midge, fastening behind his ear, never leaving his body. The Idiot went deep into the mountains and walked another four or five li, until in a fold of the hills he saw three square slabs of blue stone, each as big as a tabletop. The Idiot set down his rake and bowed low to the stones. Pilgrim laughed to himself: "This Idiot—stones are not people; they cannot talk, cannot return your bow. What is bowing to them for? A fine piece of folly." For the Idiot was taking the stones for the three of them—the Tang monk, Sha Monk, and Pilgrim—and rehearsing before them. He said: "When I go back and see Master, if he asks whether there are demons, I say there are demons. If he asks what mountain, and I say one molded of mud, built of earth, hammered of tin, cast of bronze, steamed of flour, pasted of paper, drawn with a brush—they will think me a fool. To say such things would be foolisher still. I will just say it is a stone mountain. If he asks what cave, I will say a stone cave. If he asks what gate, I will say a gate of iron plates, nailed fast. If he asks how far in, I will say three tiers within. If he presses further and asks how many nails on the gate, I will say this old pig was in a hurry and cannot recall for certain. That is the story complete—now to fool that Bimawen." His story finished, the Idiot dragged his rake and headed back the way he came.
Little did he know that Pilgrim, behind his ear, had heard it all, point by point. Seeing him turn back, Pilgrim beat both wings and got ahead of him, resumed his own form, and joined the master. The master said, "Wukong, you are back—why is Wuneng not with you?" Pilgrim laughed: "He is off cooking up his lie; he will be along presently." The elder said, "His two ears hang down over his eyes; he is a simple soul—what lie could he invent? Again you are inventing some tale to pin on him." Pilgrim said, "Master, you always take his part. This is something we can put to the question." Then he told it all in advance: how the Idiot had burrowed into the grass to sleep, been pecked awake by the woodpecker, bowed to the stones, and concocted his tale of a stone mountain, a stone cave, an iron-plated gate, and the demons.
Scarcely was this said when the Idiot came walking up. Afraid of forgetting his lie, head bowed, he was going over it under his breath. Pilgrim barked: "Idiot, what are you reciting?" Bajie lifted his ears to look and said, "Are we there already?" The Idiot came forward and knelt. The elder raised him up: "Disciple, hard work, I know." Bajie said, "It is that. Walking men, mountain-climbing men—nothing is harder." The elder said, "Are there demons?" Bajie said, "There are demons, there are demons—a whole heap of demons!" The elder said, "What did they send you back to say?" Bajie said, "They called me Ancestor Pig, Grandfather Pig, laid out some vermicelli soup and vegetarian dishes, gave me a fine meal, and said they would raise banners and drums to escort us over the mountain." Pilgrim said, "Most likely you fell asleep in the grass and are talking in your dream." At this the Idiot shrank two inches in terror: "Gracious Grandfather! I only slept—how could he know?" Pilgrim stepped up and seized him: "Come here; I have questions." The Idiot panicked again, trembling: "Ask, by all means—what is all this grabbing?" Pilgrim said, "What mountain is it?" Bajie said, "A stone mountain." "What cave?" "A stone cave." "What gate?" "A gate of iron plates, nailed fast." "How far within?" "Three tiers inside." Pilgrim said, "Say no more—the rest I remember perfectly. Fearing Master would not believe me, let me say it for you." Bajie said, "What a face! You never went—how would you know any of it, that you must say it for me?" Pilgrim laughed: "'How many nails on the gate? Say this old pig was in a hurry and cannot recall for certain.' Was that it?" The Idiot fell at once to his knees in a flurry. Pilgrim said, "You bowed to the stones, took them for the three of us, and asked and answered before them—was that it? And you said, 'When my lie is ready, I will fool that Bimawen'—was that it?" The Idiot could only kowtow again and again: "Brother, I went to scout the mountain—surely you did not follow along to listen?"
Pilgrim cursed: "You sack of chaff, you blockhead! I send you to scout so vital a place, and you go to sleep. If the woodpecker had not pecked you awake, you would be sleeping there still. And once pecked awake, you cook up so great a lie—would that not have ruined everything? Stick out those ankle-bones of yours quickly: five blows of the staff, to fix it in your memory." Bajie panicked: "That mourning staff is heavy—one graze and the skin splits, one swing and the sinews tear. Five blows would kill me." Pilgrim said, "If you fear the blows, why did you lie?" Bajie said, "Brother, only this once—never again, I swear." Pilgrim said, "Once is worth three blows." Bajie said, "Grandfather! I could not stand half a blow." At his wits' end, the Idiot clutched at the master: "Speak a word for me; make it easy." The elder said, "When Wukong said you had invented a lie I did not believe it; now it proves true, and you do deserve the blows. But just now, crossing this mountain, we are short of hands. Wukong, spare him for the present; once we are over the mountain, beat him then." Pilgrim said, "The ancients said, 'To do as father and mother say—that is called great filial devotion.' Master says no beating, so I spare you for now. Go and scout the mountain for him again. If you lie once more and wreck our business, I will not spare you one whit."
The Idiot had no choice but to get up and go again. See him hurrying up the great road—suspicion breeding dark ghosts—with every step suspecting that Pilgrim had transformed himself and was following him, so that anything he saw he took for Pilgrim. After seven or eight li he saw a tiger bound across the slope; unafraid, he raised his muckrake: "Come to hear me lie, Brother? This time I have made nothing up." Walking on, the mountain wind came fierce; with a whoosh it felled a dead tree, which rolled up before him. He stamped and beat his breast: "Brother, what is this now? I said I would not invent any lies—and you turn yourself into a tree to strike me?" Walking on again, he saw an old crow, white-necked, cawing right over his head, and he said: "Brother, for shame, for shame! I said I would make nothing up and I have made nothing up—why keep changing into an old crow? Come to listen, have you?" In fact this time Pilgrim had not followed him at all; the Idiot, all on his own, was startling and spooking himself, doubting and guessing wildly, so that wherever he went he suspected Pilgrim was at his side. But of the Idiot's terrors, no more for now.
Now that mountain was called Flat-Top Mountain, and the cave, Lotus Cave. Two demons lived in it: one called the Great King Golden Horn, one the Great King Silver Horn. Golden Horn was sitting in state when he said to Silver Horn: "Brother, how long has it been since we scouted our mountain?" Silver Horn said, "Half a month now." Golden Horn said, "Brother, come scout it with me today." Silver Horn said, "Why scout today of all days?" Golden Horn said, "You do not know? We hear that the Land of the East, the Tang, has sent its imperial brother, the Tang monk, west to worship the Buddha—a company of four, called Pilgrim Sun, Zhu Bajie, and Sha Monk; with the horse, five mouths in all. Find out where they are, and bring them to me." Silver Horn said, "When we want to eat men, can we not scoop up a few anywhere? If these monks pass by here, let them go." Golden Horn said, "You do not understand. When I left heaven long ago, I often heard it said: the Tang monk is the Elder Golden Cicada come down to the world, a good man ten lifetimes in religious practice, not one drop of his primal yang yet spilled. Whoever eats his flesh will lengthen his years and live forever." Silver Horn said, "If eating his flesh can lengthen life and make one immortal, what do we want with meditation, with merit, with refining dragon and tiger, pairing female with male? We should simply eat him. Wait—I will go take him." Golden Horn said, "Brother, you are hasty; do not rush. If you walk out that door and seize every monk you meet, careless of who he is, and he turns out not to be the Tang monk—there would be no living with the shame. I remember what they look like: I had a portrait made of the master and his disciples, their shapes drawn out. Take it with you, and when you meet monks, hold them up against it." Then he named each man for him, one by one. With the portrait in hand and the names by heart, Silver Horn left the cave at once, mustered thirty of the lesser demons, and set out to patrol the mountain.
Now Bajie, whose luck was running low, was walking along when—of all things—he ran smack into the demon band, which blocked his path: "Who goes there?" The Idiot raised his head, pushed back his ears, saw they were demons, and panicked. He thought to himself: "If I say I am a scripture-seeking monk, they will scoop me up." So he said only that he was traveling. The imp reported back: "Great King, he says he is a traveler." Of the thirty imps, some knew him and some did not. One standing by, watching and listening, said: "Great King, this monk looks like Zhu Bajie in the portrait." They were told to hang up the likeness. Bajie saw it and was aghast: "No wonder I have been feeling low of late—it is my portrait they have had carried out here." An imp held it up on his spear-point while Silver Horn pointed with his finger: "This one on the white horse is the Tang monk; this hairy-faced one is Pilgrim Sun. And..." Bajie, hearing this, said: "God of the walls and moats, if only they leave me out of it, this old pig vows a pig's head and the three sacrificial beasts, and twenty-four pure services." Muttering thus, he went on making his vows. The monster went on: "This tall black one is Sha Monk; this long-snouted, big-eared one is Zhu Bajie." At the mention of himself the Idiot, in a panic, tucked his snout into his shirt to hide it. The monster called: "Monk, stick out that snout." Bajie said, "A birth defect—it will not come out." The monster ordered the imps to hook it out. Bajie hurriedly stuck it out: "A mean little shape, that is all—is this not it? Look if you like; why the hooking?"
The monster saw it was Bajie, drew his precious blade, and made to hack. The Idiot raised his muckrake and held him off: "My child, none of your rudeness—taste the rake!" The monster laughed: "This monk took his vows along the way." Bajie said, "Good son, some perception you have! How do you know your lord took his vows along the way?" The monster said, "Any man who can handle that rake was surely leveling garden beds in someone's plot and stole it from him." Bajie said, "My child, what would you know of your lord's rake? It is not to be compared with a garden bed-rake. This is the rake that—"
Great teeth cast like a dragon's claws; gold-washed and shaped like a tiger's frame.When it meets a foe, a cold wind scatters; when it closes in combat, flames arise.It can sweep obstructions from the Tang monk's path and net demon spirits on the road to the Western Heaven.Set wheeling, its mists and vapor blot the sun and moon; set swinging, its dark clouds dim the stars of the Dipper.It can topple Mount Tai and terrify the tiger; heave over the great sea and startle the ancient dragon.Monster, clever as you are—one stroke of this rake leaves nine bloody holes.
At these words the monster would give no ground. He plied his Seven-Star Sword, throwing out all his schools of play, and with Bajie traded blow for blow in the mountains a good twenty rounds, no victor yet. Bajie turned savage and met him ready to die. The monster, seeing him flap his ears, spew sticky spittle, whirl his muckrake, and bellow and bawl, felt a real chill of dread; he turned at once to call his imps, and all fell on together. Man to man it would have been well enough. But when he saw the imps swarming in together he lost his nerve, could not parry them all, broke off the fight, and ran. The path was rough and he was not watching his feet when a vine of gourd-bine caught his step and he staggered. Scrambling up and hurrying on, he found an imp flat on the ground, who grabbed his heel and brought him down flat on his face. The pack caught up and pinned him: grasping his bristles, twisting his ears, tugging his legs, hauling his tail, shouldering and carrying, they bore him captive into the cave. Ah! And this was it:
One body's demons, once roused, are hard to quell; ten thousand kinds of calamity, once born, are not lightly cleared away.
But what would become of Zhu Bajie's life? Listen to the next chapter to find out.
Chapter 33
Traditional Chinese
第三十三回 外道迷真性 元神助本心
卻說那怪將八戒拿進洞去，道：「哥哥啊，拿將一個來了。」老魔喜道：「拿來我看。」二魔道：「這不是？」老魔道：「兄弟，錯拿了，這個和尚沒用。」八戒就綽經說道：「大王，沒用的和尚，放他出去罷。不當人子。」二魔道：「哥哥，不要放他。雖然沒用，也是唐僧一起的，叫做豬八戒。把他且浸在後邊淨水池中，浸退了毛衣，使鹽醃著，晒乾了，等天陰下酒。」八戒聽言道：「蹭蹬啊，撞著個販醃臘的妖怪了。」那小妖把八戒擡進去，拋在水裡不題。
卻說三藏坐在坡前，耳熱眼跳，身體不安，叫聲：「悟空，怎麼悟能這番巡山，去之久而不來？」行者道：「師父還不曉得他的心哩。」三藏道：「他有甚心？」行者道：「師父啊，此山若是有怪，他半步難行，一定虛張聲勢，跑將回來報我。想是無怪，路途平靜，他一直去了。」三藏道：「假若真個去了，卻在那裡相會？此間乃是山野空闊之處，比不得那店市城井之間。」行者道：「師父莫慮，且請上馬。那獃子有些懶惰，斷然走的遲慢。你把馬打動些兒，我們定趕上他，一同去罷。」真個唐僧上馬，沙僧挑擔，行者前面引路上山。
卻說那老怪又喚二魔道：「兄弟，你既拿了八戒，斷然就有唐僧。再去巡巡山來，切莫錯過他去。」二魔道：「就行，就行。」你看他急點起五十名小妖，上山巡邏。正走處，只見祥雲縹緲，瑞氣盤旋，二魔道：「唐僧來了。」眾妖道：「唐僧在那裡？」二魔道：「好人頭上祥雲照頂，惡人頭上黑氣沖天。那唐僧原是金蟬長老臨凡，十世修行的好人，所以有這祥雲縹緲。」眾怪都不看見。二魔用手指道：「那不是？」那三藏就在馬上打了一個寒噤；又一指，又打個寒噤。一連指了三指，他就一連打了三個寒噤。心神不寧道：「徒弟啊，我怎麼打寒噤麼？」沙僧道：「打寒噤想是傷食病發了。」行者道：「胡說，師父是走著這深山峻嶺，必然小心虛驚。莫怕，莫怕，等老孫把棒打一路與你壓壓驚。」
好行者，理開棒，在馬前丟幾個解數，上三下四，左五右六，盡按那六韜三略，使起神通。那長老在馬上觀之，真個是寰中少有，世上全無。剖開路一直前行，險些兒不諕倒那怪物。他在山頂上看見，魂飛魄喪，忽失聲道：「幾年間聞說孫行者，今日才知話不虛傳果是真。」眾怪上前道：「大王，怎麼長他人之志氣，滅自己之威風？你誇誰哩？」二魔道：「孫行者神通廣大，那唐僧吃他不成。」眾怪道：「大王，你沒手段，等我們著幾個去報大大王，教點起本洞大小兵來，擺開陣勢，合力齊心，怕他走了那裡去？」二魔道：「你們不曾見他那條鐵棒，有萬夫不當之勇。我洞中不過有四五百兵，怎禁得他那一棒？」眾妖道：「這等說，唐僧吃不成，卻不把豬八戒錯拿了？如今送還他罷。」二魔道：「拿便也不曾錯拿，送便也不好輕送。唐僧終是要吃，只是眼下還尚不能。」眾妖道：「這般說，還過幾年麼？」二魔道：「也不消幾年。我看見那唐僧只可善圖，不可惡取。若要倚勢拿他，聞也不得一聞。只可以善去感他，賺得他心與我心相合，卻就善中取計，可以圖之。」眾妖道：「大王如定計拿他，可用我等？」二魔道：「你們都各回本寨，但不許報與大王知道；若是驚動了他，必然走了風汛，敗了我計策。我自有個神通變化，可以拿他。」眾妖散去。
他獨跳下山來，在那道路之傍，搖身一變，變做個年老的道者。真個是怎生打扮？但見他：
星冠晃亮，鶴髮蓬鬆。羽衣圍繡帶，雲履綴黃棕。神清目朗如仙客，體健身輕似壽翁。說甚麼清牛道士，也強如素券先生。妝成假像如真像，捏作虛情似實情。
他在那大路傍，妝做個跌折腿的道士，腳上血淋淋，口裡哼哼的，只叫：「救人！救人！」
卻說這三藏仗著孫大聖與沙僧，歡喜前來。正行處，只聽得叫：「師父救人！」三藏聞得，道：「善哉！善哉！這曠野山中，四下裡更無村舍，是甚麼人叫？想必是虎豹狼蟲諕倒的。」這長老兜回駿馬，叫道：「那有難者是甚人？可出來。」這怪從草科裡爬出，對長老馬前，乒乓的只情磕頭。三藏在馬上見他是個道者，卻又年紀高大，甚不過意。連忙下馬攙道：「請起，請起。」那怪道：「疼，疼，疼。」丟了手看處，只見他腳上流血。三藏驚問道：「先生啊，你從那裡來？因甚傷了尊足？」那怪巧語花言，虛情假意道：「師父啊，此山西去，有一座清幽觀宇，我是那觀裡的道士。」三藏道：「你不在本觀中侍奉香火，演習經法，為何在此閑行？」那魔道：「因前日山南里施主家邀道眾禳星散福來晚，我師徒二人一路而行。行至深衢，忽遇著一隻斑斕猛虎，將我徒弟銜去。貧道戰兢兢的無奔走，一跤跌在亂石坡上，傷了腿足，不知回路。今日大有天緣，得遇師父。萬望師父大發慈悲，救我一命。若得到觀中，就是典身賣命，一定重謝深恩。」三藏聞言，認為真實，道：「先生啊，你我都是一命之人，我是僧，你是道，衣冠雖別，修行之理則同。我不救你啊，就不是出家之輩。救便救你，你卻走不得路哩。」那怪道：「立也立不起來，怎生走路？」
三藏道：「也罷，也罷，我還走得路，將馬讓與你騎一程，到你上宮，還我馬去罷。」那怪道：「師父，感蒙厚情，只是腿胯跌傷，不能騎馬。」三藏道：「正是。」叫沙和尚：「你把行李捎在我馬上，你馱他一程罷。」沙僧道：「我馱他。」那怪急回頭，抹了他一眼，道：「師父啊，我被那猛虎諕怕了，見這晦氣色臉的師父，愈加驚怕，不敢要他馱。」三藏叫道：「悟空，你馱罷。」行者連聲答應道：「我馱，我馱。」那妖就認定了行者，順順的要他馱，再不言語。沙僧笑道：「這個沒眼色的老道。我馱著不好，顛倒要他馱。他若看不見師父時，三尖石上，把觔都摜斷了你的哩。」
行者聽了，口中笑道：「你這個潑魔，怎麼敢來惹我？你也問問老孫是幾年的人兒？你這般鬼話兒，只好瞞唐僧，又好來瞞我？我認得你是這山中的怪物，想是要吃我師父哩。我師父又非是等閑之輩，是你吃的？你要吃他，也須是分多一半與老孫是。」那魔聞得行者口中念誦，道：「師父，我是好人家兒孫，做了道士。今日不幸，遇著虎狼之厄，我不是妖怪。」行者道：「你既怕虎狼，怎麼不念北斗經？」三藏正然上馬，聞得此言，罵道：「這個潑猴！『救人一命，勝造七級浮屠。』你馱他馱兒便罷了，且講甚麼『北斗經』、『南斗經』。」行者聞言道：「這廝造化哩，我那師父是個慈悲好善之人，又有些外好裡枒槎。我待不馱你，他就怪我。馱便馱，須要與你講開：若是大小便，先和我說；若在脊梁上淋下來，臊氣不堪，且污了我的衣服，沒人漿洗。」那怪道：「我這般一把子年紀，豈不知你的話說？」行者才拉將起來，背在身上，同長老、沙僧，奔大路西行。那山上高低不平之處，行者留心慢走，讓唐僧前去。
行不上三五里路，師父與沙僧下了山凹之中，行者卻望不見，心中埋怨道：「師父偌大年紀，再不曉得事體。這等遠路，就是空身子也還嫌手重，恨不得捽了，卻又教我馱著這個妖怪。莫說他是妖怪，就是好人，這們年紀，也死得著了。摜殺他罷，馱他怎的？」這大聖正算計要摜，原來那怪就知道了，且會遣山。就使一個「移山倒海」的法術，就在行者背上捻訣，念動真言，把一座須彌山遣在空中，劈頭來壓行者。這大聖慌得把頭偏一偏，壓在左肩臂上，笑道：「我的兒，你使甚麼重身法來壓老孫哩？這個倒也不怕，只是正擔好挑，偏擔兒難挨。」那魔道：「一座山壓他不住。」卻又念咒語，把一座峨嵋山遣在空中來壓。行者又把頭偏一偏，壓在右肩臂上。看他挑著兩座大山，飛星來趕師父。那魔頭看見，就嚇得渾身是汗，遍體生津道：「他卻會擔山。」又整性情，把真言念動，將一座泰山遣在空中，劈頭壓住行者。那大聖力軟觔麻，遭逢他這泰山下頂之法，只壓得三尸神咋，七竅噴紅。
好妖魔，使神通壓倒行者，卻疾駕長風，去趕唐三藏，就於雲端裡伸下手來，馬上撾人。慌得個沙僧丟了行李，掣出降妖棒，當頭擋住。那妖魔舉一口七星劍，對面來迎。這一場好殺：
七星劍，降妖棒，萬映金光如閃亮。這個圜眼兇如黑殺神，那個鐵臉真是捲簾將。那怪山前大顯能，一心要捉唐三藏。這個努力保真僧，一心寧死不肯放。他兩個噴雲噯霧照天宮，播土揚塵遮斗象。殺得那一輪紅日淡無光，大地乾坤昏蕩蕩。來往相持八九回，不期戰敗沙和尚。
那魔十分兇猛，使口寶劍，流星的解數滾來，把個沙僧戰得軟弱難搪，回頭要走。早被他逼住寶杖，掄開大手，撾住沙僧，挾在左脅下；將右手去馬上拿了三藏，腳尖兒鉤著行李，張開口咬著馬鬃；使起攝法，把他們一陣風，都拿到蓮花洞裡，厲聲高叫道：「哥哥！這和尚都拿來了。」
老魔聞言，大喜道：「拿來我看。」二魔道：「這不是？」老魔道：「賢弟呀，又錯拿來了也。」二魔道：「你說拿唐僧的。」老魔道：「是便就是唐僧，只是還不曾拿住那有手段的孫行者。須是要拿住他，才好吃唐僧哩；若不曾拿得他，切莫動他的人。那猴王神通廣大，變化多般，我們若吃了他師父，他肯甘心？來那門前吵鬧，莫想能得安生。」二魔笑道：「哥啊，你也忒會擡舉人。若依你誇獎他，天上少有，地下全無；自我觀之，也只如此，沒甚手段。」老魔道：「你拿住了？」二魔道：「他已被我遣三座大山壓在山下，寸步不能舉移。所以才把唐僧、沙和尚連馬、行李，都攝將來也。」那老魔聞言，滿心歡喜道：「造化，造化。拿住這廝，唐僧才是我們口裡的食哩。」叫小妖：「快安排酒來，且與你二大王奉一個得功的杯兒。」二魔道：「哥哥，且不要吃酒，叫小的們把豬八戒撈上水來吊起。」遂把八戒吊在東廊，沙僧吊在西邊，唐僧吊在中間，白馬送在槽上，行李收將進去。
老魔笑道：「賢弟好手段，兩次捉了三個和尚。但孫行者雖是有山壓住，也須要作個法，怎麼拿他來湊蒸，才好哩。」二魔道：「兄長請坐。若要拿孫行者，不消我們動身，只教兩個小妖，拿兩件寶貝，把他裝將來罷。」老魔道：「拿甚麼寶貝去？」二魔道：「拿我的紫金紅葫蘆，你的羊脂玉淨瓶。」老魔將寶貝取出道：「差那兩個去？」二魔道：「差精細鬼、伶俐蟲二人去。」吩咐道：「你兩個拿著這寶貝，徑至高山絕頂，將底兒朝天，口兒朝地，叫一聲：『孫行者。』他若應了，就已裝在裡面，隨即貼上『太上老君急急如律令奉敕』的帖兒，他就一時三刻化為膿了。」二小妖叩頭，將寶貝領出去拿行者不題。
卻說那大聖被魔使法壓住在山根之下，遇苦思三藏，逢災念聖僧。厲聲叫道：「師父啊，想當時你到兩界山，揭了壓帖，老孫脫了大難，秉教沙門。感菩薩賜與法旨，我和你同住同修，同緣同相，同見同知。乍想到了此處，遭逢魔障，又被他遣山壓了。可憐，可憐！你死該當，只難為沙僧、八戒與那小龍化馬一場。這正是：樹大招風風撼樹，人為名高名喪人。」嘆罷，那珠淚如雨。
早驚了山神、土地與五方揭諦神眾，會金頭揭諦道：「這山是誰的？」土地道：「是我們的。」「你山下壓的是誰？」土地道：「不知是誰。」揭諦道：「你等原來不知。這壓的是五百年前大鬧天宮的齊天大聖孫悟空行者。如今皈依正果，跟唐僧做了徒弟。你怎麼把山借與妖魔壓他？你們是死了，他若有一日脫身出來，他肯饒你？就是從輕，土地也問個擺站，山神也問個充軍，我們也領個大不應是。」那山神、土地才怕道：「委實不知，不知。只聽得那魔頭念起遣山咒法，我們就把山移將來了。誰曉得是孫大聖？」揭諦道：「你且休怕。律上有云：『不知者不坐罪。』我與你計較，放他出來，不要教他動手打我們。」土地道：「就沒理了，既放出來又打？」揭諦道：「你不知。他有一條如意金箍棒，十分利害：打著的就死，挽著的就傷；磕一磕兒觔斷，擦一擦兒皮塌哩。」
那土地、山神心中恐懼，與五方揭諦商議了，卻來到三山門外叫道：「大聖，山神、土地、五方揭諦來見。」好行者，他虎瘦雄心還在，自然的氣象昂昂，聲音朗朗道：「見我怎的？」土地道：「告大聖得知：遣開山，請大聖出來，赦小神不恭之罪。」行者道：「遣開山，不打你。」喝聲：「起去！」就如官府發放一般，那眾神念動真言咒語，把山仍遣歸本位，放起行者。行者跳將起來，抖抖土，束束裙，耳後掣出棒來，叫山神、土地：「都伸過孤拐來，每人先打兩下，與老孫散散悶。」眾神大驚道：「剛才大聖已吩咐，恕我等之罪，怎麼出來就變了言語要打？」行者道：「好土地，好山神，你道不怕老孫，卻怕妖怪？」土地道：「那魔神通廣大，法術高強，念動真言咒語，拘喚我等在他洞裡，一日一個輪流當值哩。」
行者聽見「當值」二字，卻也心驚。仰面朝天，高聲大叫道：「蒼天，蒼天！自那混沌初分，天開地闢，花果山生了我，我也曾遍訪明師，傳授長生秘訣。想我那隨風變化，伏虎降龍，大鬧天宮，名稱大聖，更不曾把山神、土地欺心使喚。今日這個妖魔無狀，怎敢把山神、土地喚為奴僕，替他輪流當值？天啊！既生老孫，怎麼又生此輩？」
那大聖正感嘆間，又見那山凹裡霞光焰焰而來。行者道：「山神、土地，你既在這洞中當值，那放光的是甚物件？」土地道：「那是妖魔的寶貝放光，想是有妖精拿寶貝來降你。」行者道：「這個卻好耍子兒啊。我且問你，他這洞中有甚人與他相往？」土地道：「他愛的是燒丹煉藥，喜的是全真道人。」行者道：「怪道他變個老道士，把我師父騙去了。既這等，你都且記打，回去罷。等老孫自家拿他。」那眾神俱騰空而散。
這大聖搖身一變，變做個老真人。你道他怎生打扮：
頭挽雙髽髻，身穿百衲衣。手敲漁鼓簡，腰繫呂公絛。斜倚大路下，專候小魔妖。頃刻妖來到，猴王暗放刁。
不多時，那兩個小妖到了。行者將金箍棒伸開，那妖不曾防備，絆著腳，撲的一跌。爬起來，才看見行者，口裡嚷道：「憊懶，憊懶！若不是我大王敬重你這行人，就和你比較起來。」行者陪笑道：「比較甚麼？道人見道人，都是一家人。」那怪道：「你怎麼睡在這裡絆我一跌？」行者道：「小道童見我這老道人，要跌一跌兒做見面錢。」那妖道：「我大王見面錢只要幾兩銀子，你怎麼跌一跌兒做見面錢？你別是一鄉風，決不是我這裡道士。」行者道：「我當真不是，我是蓬萊山來的。」那妖道：「蓬萊山是海島神仙境界。」行者道：「我不是神仙，誰是神仙？」那妖卻回嗔作喜，上前道：「老神仙，老神仙，我等肉眼凡胎，不能識認，言語衝撞，莫怪，莫怪。」行者道：「我不怪你。常言道：『仙體不踏凡地。』你怎知之？我今日到你山上，要度一個成仙了道的好人。那個肯跟我去？」精細鬼道：「師父，我跟你去。」伶俐蟲道：「師父，我跟你去。」
行者明知故問道：「你二位從那裡來的？」那怪道：「自蓮花洞來的。」「要往那裡去？」那怪道：「奉我大王教命，拿孫行者去的。」行者道：「拿那個？」那怪又道：「拿孫行者。」孫行者道：「可是跟唐僧取經的那個孫行者麼？」那妖道：「正是，正是。你也認得他？」行者道：「那猴子有些無禮。我認得他，我也有些惱他。我與你同拿他去，就當與你助功。」那怪道：「師父，不須你助功。我二大王有些法術，遣了三座大山，把他壓在山下，寸步難移，教我兩個拿寶貝來裝他的。」行者道：「是甚寶貝？」精細鬼道：「我的是紅葫蘆，他的是玉淨瓶。」行者道：「怎麼樣裝他？」小妖道：「把這寶貝的底兒朝天，口兒朝地，叫他一聲，他若應了，就裝在裡面；貼上一張『太上老君急急如律令奉敕』的帖子，他就一時三刻，化為膿了。」行者見說，心中暗驚道：「利害，利害！當時日值功曹報信，說有五件寶貝，這是兩件了。不知那三件又是甚麼東西？」行者笑道：「二位，你把寶貝借我看看。」那小妖那知甚麼訣竅，就於袖中取出兩件寶貝，雙手遞與行者。行者見了，心中暗喜道：「好東西，好東西。我若把尾子一抉，颼的跳起走了，只當是送老孫。」忽又思道：「不好，不好。搶便搶去，只是壞了老孫的名頭。這叫做白日搶奪了。」復遞與他去道：「你還不曾見我的寶貝哩。」那怪道：「師父有甚寶貝？也借與我凡人看看壓災。」
好行者，伸下手，把尾上毫毛拔了一根，捻一捻，叫：「變！」即變做一個一尺七寸長的大紫金紅葫蘆，自腰裡拿將出來道：「你看我的葫蘆麼？」那伶俐蟲接在手，看了道：「師父，你這葫蘆長大，有樣範，好看，卻只是不中用。」行者道：「怎的不中用？」那怪道：「我這兩件寶貝，每一個可裝千人哩。」行者道：「你這裝人的，何足稀罕？我這葫蘆，連天都裝在裡面哩。」那怪道：「就可以裝天？」行者道：「當真的裝天。」那怪道：「只怕是謊，就裝與我們看看才信；不然，決不信你。」行者道：「天若惱著我，一月之間，常裝他七八遭，不惱著我，就半年也不裝他一次。」伶俐蟲道：「哥啊，裝天的寶貝，與他換了罷。」精細鬼道：「他裝天的，怎肯與我裝人的相換？」伶俐蟲道：「若不肯啊，貼他這個淨瓶也罷。」行者心中暗喜道：「葫蘆換葫蘆，餘外貼淨瓶：一件換兩件，其實甚相應。」即上前扯住那伶俐蟲道：「裝天可換麼？」那怪道：「但裝天就換，不換我是你的兒子。」行者道：「也罷，也罷，我裝與你們看看。」
好大聖，低頭捻訣，念個咒語，叫那日遊神、夜遊神、五方揭諦神：「即去與我奏上玉帝，說老孫皈依正果，保唐僧去西天取經，路阻高山，師逢苦厄。妖魔那寶，吾欲誘他換之。萬千拜上，將天借與老孫裝閉半個時辰，以助成功，若道半聲不肯，即上靈霄殿，動起刀兵。」
那日遊神徑至南天門裡，靈霄殿下，啟奏玉帝，備言前事。玉帝道：「這潑猴頭，出言無狀。前者觀音來說放了他，保護唐僧，朕這裡又差五方揭諦、四值功曹，輪流護持。如今又借天裝，天可裝乎？」才說裝不得，那班中閃出哪吒三太子，奏道：「萬歲，天也裝得。」玉帝道：「天怎樣裝？」哪吒道：「自混沌初分，以輕清為天，重濁為地。天是一團清氣而扶托瑤天宮闕，以理論之，其實難裝；但只孫行者保唐僧西去取經，誠所謂泰山之福緣，海深之善慶，今日當助他成功。」玉帝道：「卿有何助？」哪吒道：「請降旨意，往北天門問真武借皂雕旗，在南天門上一展，把那日月星辰閉了。對面不見人，捉白不見黑，哄那怪道，只說裝了天，以助行者成功。」玉帝聞言：「依卿所奏。」那太子奉旨，前來北天門，見真武，備言前事。那祖師隨將旗付太子。
早有遊神急降大聖耳邊道：「哪吒太子來助功了。」行者仰面觀之，只見祥雲繚繞，果是有神。卻回頭對小妖道：「裝天罷。」小妖道：「要裝就裝，只管阿綿花屎怎的？」行者道：「我方才運神念咒來。」那小妖都睜著眼，看他怎麼樣裝天。這行者將一個假葫蘆兒拋將上去。你想，這是一根毫毛變的，能有多重？被那山頂上風吹去，飄飄蕩蕩，足有半個時辰，方才落下。只見那南天門上，哪吒太子把皂旗撥喇喇展開，把日月星辰俱遮閉了。真是乾坤墨染就，宇宙靛裝成。二小妖大驚道：「才說話時，只好向午，卻怎麼就黃昏了？」行者道：「天既裝了，不辨時候，怎不黃昏？」「如何又這等樣黑？」行者道：「日月星辰都裝在裡面，外卻無光，怎麼不黑？」小妖道：「師父，你在那廂說話哩？」行者道：「我在你面前不是？」小妖伸手摸著道：「只見說話，更不見面目。師父，此間是甚麼去處？」行者又哄他道：「不要動腳，此間乃是渤海岸上，若塌了腳，落下去啊，七八日還不得到底哩。」小妖大驚道：「罷罷罷，放了天罷，我們曉得是這樣裝了。若弄一會子，落下海去，不得歸家。」
好行者，見他認了真實，又念咒語，驚動太子，把旗捲起，卻早見日光正午。小妖笑道：「妙啊！妙啊！這樣好寶貝，若不換啊，誠為不是養家的兒子。」那精細鬼交了葫蘆，伶俐蟲拿出淨瓶，一齊兒遞與行者。行者卻將假葫蘆兒遞與小妖換了。既換了寶貝，卻又幹事找絕：臍下拔一根毫毛，吹口仙氣，變作一個銅錢。叫道：「小童，你拿這個錢去買張紙來。」小妖道：「何用？」行者道：「我與你寫個合同文書。你將這兩件裝人的寶貝換了我一件裝天的寶貝，恐人心不平，向後去日久年深，有甚反悔不便，故寫此各執為照。」小妖道：「此間又無筆墨，寫甚文書？我與你賭個咒罷。」行者道：「怎麼樣賭？」小妖道：「我兩件裝人之寶，貼換你一件裝天之寶，若有反悔，一年四季遭瘟。」行者笑道：「我是決不反悔；如有反悔，也照你四季遭瘟。」
說了誓，將身一縱，把尾子趬了一趬，跳在南天門前，謝了哪吒太子麾旗相助之功。太子回宮繳旨，將旗送還真武不題。這行者佇立霄漢之間，觀看那個小妖。
畢竟不知怎生區處，且聽下回分解。
English
A Heterodox Way Bewilders the True Nature; the Primal Spirit Aids the Native Mind
Now the monster brought Bajie into the cave and said, "Big brother, I have caught one." The old demon was delighted: "Bring him here for me to see." The second demon said, "Is this not he?" The old demon said, "Brother, you have taken the wrong one; this monk is of no use." Bajie picked up the cue at once: "Great King, a useless monk—put him out, why don't you. It would be a sin to keep him." The second demon said, "Brother, do not let him go. Useless though he is, he belongs to the Tang monk's company and is called Zhu Bajie. Soak him a while in the clean pool at the back, till his bristles come off, then salt him down and dry him in the sun, and keep him for a cloudy day to go with wine." Hearing this, Bajie said, "Ill luck! I have run into a demon who deals in pickled meats." The imps carried Bajie in and threw him into the water—but of that no more.
Now Tripitaka, sitting at the foot of the slope, felt his ears burn and his eyes twitch and was ill at ease; he called: "Wukong, why has Wuneng gone scouting so long and not come back?" Pilgrim said, "Master, you do not yet know his heart." Tripitaka said, "What heart has he?" Pilgrim said, "Master, if there were a monster in this mountain he could not walk half a step; he would make a great clamor and come running back to report to me. No doubt there is no monster, the road is quiet, and he has gone straight on." Tripitaka said, "And if he truly has gone on, where are we to meet him? This is open mountain country, not like the inns and markets and cities of the lowlands." Pilgrim said, "Do not fret, Master; mount your horse. The Idiot is lazy, and certainly travels slowly. Put some urgency into your horse and we shall be sure to overtake him and go on together." And so the Tang monk mounted, Sha Monk shouldered the load, and Pilgrim led the way up the mountain.
Now the old demon called his second demon again: "Brother, now that you have taken Bajie, the Tang monk is surely near. Go scout the mountain again, and on no account let him slip past." The second demon said, "Off at once, off at once." See him swiftly muster fifty imps and set out to patrol the mountain. As they went they saw auspicious clouds drifting faint and rosy vapor circling, and the second demon said: "The Tang monk is coming." The demons said: "Where is he?" The second demon said: "Over a good man's head auspicious clouds shine; over a wicked man's, black vapor shoots to the sky. The Tang monk is the Elder Golden Cicada come down to the world, a good man of ten lifetimes' practice—that is why these auspicious clouds hang faint above him." The demons could see nothing. The second demon pointed with his finger: "Is that not he?" And there on his horse the Tang monk shivered. The demon pointed again, and the monk shivered again. Three times he pointed, and three times the monk shivered. His spirit uneasy, he said: "Disciples, why am I shivering?" Sha Monk said, "The shivering must be an illness from disordered eating." Pilgrim said, "Nonsense. Master is walking these deep mountains and steep ridges; it is natural to be watchful and to startle at nothing. Do not fear, do not fear. Let Old Sun flourish the staff along the road to calm your nerves."
Brave Pilgrim! He readied the staff and played out before the horse a few schools of play—three up, four down, five left, six right—drawing wholly on the Six Secret Teachings and the Three Strategies as he unleashed his powers. The elder, watching from horseback, saw a display indeed seldom seen within this world, nowhere else on earth. He cut the road open and pressed straight on—and all but frightened the monster to death. From the mountaintop the monster saw it, and his soul flew and his spirit died; he cried out despite himself: "For years I have heard tell of Pilgrim Sun; only today do I learn the report was no idle tale but truth." The monsters came up: "Great King, why puff another's spirit and snuff out your own? Whom are you praising?" The second demon said: "Pilgrim Sun's powers are vast; we will never eat that Tang monk." The monsters said: "Great King, if you have not the arts, let some of us go report to the Eldest King, to muster all the troops of this cave, great and small, and draw up in battle array; with joined strength and one heart, where could he flee?" The second demon said: "You have not seen that iron staff of his, with a valor ten thousand men cannot match. This cave holds no more than four or five hundred soldiers—how could they endure one blow of it?" The demons said: "Then, on your telling, the Tang monk cannot be eaten—and have we not seized Zhu Bajie by mistake? Send him back now." The second demon said: "Taken he was not taken by mistake; but neither should he be lightly returned. The Tang monk we will eat in the end—only, for the present, it cannot yet be." The demons said: "Then, on your telling, we must wait some years?" The second demon said: "Not even years. As I see it, the Tang monk must be won by gentle means, not taken by force. If we seize him by main strength we shall not so much as smell him. Only goodness can move him: win his heart into accord with mine, and then, plotting within goodness, I can have him." The demons said: "If you fix a plan to take him, Great King, will you use us?" The second demon said: "Return each to your own post, and let none of you report it to the Eldest King. If he is startled, word will leak out and spoil my plan. I have transformations and powers of my own to take him." So the demons dispersed.
Alone he leapt down the mountain and, beside the road, shook himself and changed into an aged Daoist master. And how was he dressed, do you think? Behold:
A star-tipped cap flashed bright; his crane-white hair hung in floss.A feathered robe girt with an embroidered sash; cloud shoes stitched with yellow fringe.Spirit clear and eyes bright as an immortal guest; body hale and step light as the Old Man of Longevity.What need to speak of the Green Ox Daoist? He outshone even Master Plain-Deed.His counterfeit likeness was dressed like a true likeness; his feigned distress molded like a real distress.
Beside the great road he played a Daoist who had fallen and broken his leg, blood streaming from his foot, groaning, and crying only: "Help! Help!"
Now Tripitaka, with the Great Sage Sun and Sha Monk to lean on, came on in good heart. As they went they heard the cry: "Master, help!" Hearing it, Tripitaka said: "Good indeed! Good indeed! In these wild mountains, with no village or house in any direction, who can be calling? No doubt some man frightened by tigers, leopards, or wolves." The elder wheeled his fine horse about and called: "Who is it that is in trouble? Come out." The monster crawled out of the tussocks and, before the elder's horse, kowtowed with thumping knocks. Tripitaka, from horseback, saw he was a Daoist and moreover advanced in years, and was greatly distressed. He dismounted in haste and helped him: "Rise, pray rise." The monster said, "It hurts, it hurts, it hurts"; and as he let go his hand and looked, he saw blood running from the man's foot. Tripitaka asked in alarm: "Sir, where do you come from? How did you hurt your honored foot?" The monster, with artful words and flowery speech, false feeling feigning true, said: "Master, west of this mountain stands a quiet and secluded temple; I am a Daoist of that temple." Tripitaka said: "Why are you not in your own temple, tending the incense and practicing the scriptures and rites, instead of idling here?" The demon said: "The other day the family of a patron south of the mountain invited our brotherhood to a rite for averting stars and scattering blessings, and we came late. My disciple and I were walking the road together, and in a deep defile a fierce brindled tiger sprang upon us and carried my disciple off in its jaws. This poor Daoist, trembling, could not run, and fell headlong on the slope of broken stones, hurting leg and foot, and lost the way. Today, by great heavenly destiny, I have met you, Master. A hundred thousand times I beg you, Master, open wide your mercy and save my life. Once I reach the temple, though I pledge my body and sell my life, I will repay so deep a kindness in full." Hearing this, Tripitaka took it for the truth and said: "Sir, you and I are both men with one life to live. I am a monk and you are a Daoist; though cap and gown differ, the reason of practice is the same. If I did not save you, I should be no child of the renunciate life. Save you I will—but you cannot walk." The monster said: "I cannot even stand—how could I walk?"
Tripitaka said: "Very well, very well. I can still walk; take my horse and ride a stretch, and when you reach your temple, return my horse." The monster said: "Master, I am grateful for your kindness; only my hip and thigh are hurt from the fall, and I cannot ride." "So it is," said Tripitaka, and called Sha Monk: "Strap the luggage on my horse, and carry him a stretch yourself." Sha Monk said, "I will carry him." The monster turned his head quickly and shot Sha Monk a look. "Master, I was so frightened by that fierce tiger that at the sight of this somber-faced father I grow more terrified still; I dare not have him carry me." Tripitaka called: "Wukong, you carry him." Pilgrim answered over and over: "I will carry him, I will carry him." The demon fixed on Pilgrim, meekly made him the bearer, and said nothing more. Sha Monk laughed: "What a blind old Daoist! A poor bearer in me, yet him you must have. If he loses sight of the master, he will smash your sinews to pieces on a triple-pointed rock."
Hearing this, Pilgrim said with a smile: "You brazen demon—how dare you come provoking me? Why not ask how many years Old Sun has been about? Such ghost-talk as this may fool the Tang monk—but come to fool me with it? I know you for the monster of this mountain, meaning to eat my master. And my master is no common man, to be eaten by the likes of you. If you would eat him, you must share the better half with Old Sun." Hearing Pilgrim muttering, the demon said: "Master, I am a child of a good family, made a Daoist. Today, unhappily, I met the peril of tigers and wolves. I am no monster." Pilgrim said, "If you fear tigers and wolves, why not recite the scripture of the Northern Dipper?" Tripitaka, in the very act of mounting, heard this and cursed: "You brazen ape! 'To save one life is better than building a seven-story pagoda.' Carry him and have done—what talk is this of the Scripture of the Northern Dipper, of the Scripture of the Southern Dipper?" Hearing this, Pilgrim said: "This fellow is in luck: my master is a man of mercy and goodness—though kindly without, a bit gnarled within. If I refused to carry you he would blame me. Carry you I will—but there are terms to settle first: if you must relieve yourself, tell me beforehand; if you let it run down my back, the stench would be unbearable, and it would foul my clothes, with no one to wash them." The demon said: "At my age, do you think I do not know what you are saying?" Then Pilgrim pulled him up and set him on his back, and with the elder and Sha Monk they hurried down the great road westward. Where the mountain rose and fell unevenly, Pilgrim walked carefully and slowly, letting the Tang monk go on ahead.
They had gone no more than three or five li when the master and Sha Monk descended into a fold of the hills and passed out of Pilgrim's sight. He grumbled in his heart: "The master is old, old, and knows nothing of the world. On so long a road, even empty-handed one's arms grow heavy—one would like to shake the whole burden off—and yet he has me carrying this demon. Never mind that he is a demon; even were he a good man, at that age he might well die. Dash him to death—what do I want with carrying him?" The Great Sage was just reckoning to dash him down—when it turns out the monster knew his thought, and could command mountains as well. He worked the art of Moving Mountains and Overturning Seas: twisting a sign on Pilgrim's back, he pronounced the true words and sent Mount Sumeru hurtling through the air to crush Pilgrim's head. The Great Sage, quick as thought, cocked his head aside, and the mountain came down on his left shoulder and arm. He laughed: "My child, what mass-giving art is this you press on Old Sun? That I do not fear—but a load square on the shoulders carries well; a load set off-center is hard to bear." The demon said, "One mountain will not hold him," and pronounced another spell, sending Mount Emei through the air to press him. Again Pilgrim cocked his head aside, and the mountain came down on his right shoulder and arm. See him, two great mountains on his shoulders, flying like a spark to catch up his master. At the sight the demon broke out in a sweat from head to foot, moisture standing on every limb: "So he can carry mountains!" Then he gathered himself and pronounced the true words again, sending Mount Tai through the air to crush Pilgrim's head. The Great Sage's strength failed and his sinews went slack; caught under this art of Mount Tai Descending on the Crown, he was pressed till the three corpse-spirits within him gaped and the seven apertures of his head spurted red.
Aha, the demon! Having crushed Pilgrim with his powers, he sped on a long wind to chase the Tang monk and, from the clouds, reached down a hand to snatch the man from horseback. Sha Monk, in consternation, dropped the luggage, drew his demon-subduing staff, and barred the way before him. The demon raised his Seven-Star Sword and came on to meet him. A fine battle it was:
The Seven-Star Sword, the demon-subduing staff, ten thousand glints of gold light flashing.This one, round-eyed, fierce as the Black Slaying God; that one, iron-faced, in truth the Curtain-Raising General.The monster before the mountain showed all his might, his one thought to seize Tripitaka.This one strained to guard the true monk, his one thought never to yield though he die.The two of them spewed clouds and belched mists that lit upon the heavenly palace, stirred earth and raised dust that veiled the forms of the Dipper.They fought till the red wheel of the sun went dim and lightless, and the great world swam in dusk.Back and forth they held each other eight or nine rounds—and who expected Sha Monk to be beaten?
The demon was fiercely brave; with his precious blade he came rolling on in the meteor school of play, and fought Sha Monk until his strength was spent and he could no longer parry, and turned to flee. The demon had already pinned the precious staff, flung out his great hand, seized Sha Monk, and clamped him under his left arm; with his right hand he took Tripitaka from the horse, hooked the luggage with his toe, and gripped the horse's mane in his teeth. Then, working the art of seizure, he bore them all off in a rush of wind to Lotus Cave, where he cried out loudly: "Brother! I have taken all the monks."
Hearing this the old demon was overjoyed: "Bring them for me to see." "Are not these they?" said the second demon. The old demon said: "Worthy brother, you have seized the wrong ones again." The second demon said: "You were the one who said, take the Tang monk." The old demon said: "These are the Tang monk, yes—but that resourceful Pilgrim Sun is not yet taken. Only when he is taken may we eat the Tang monk; until he is taken, on no account touch his people. That Monkey King's powers are vast, his transformations numberless: if we ate his master, would he take it quietly? He would raise such a row at our gate that we should never know peace again." The second demon laughed: "Brother, how you do exalt people! By your praise he is scarce seen in heaven and nowhere on earth. As I see him, he is nothing much—no great arts." The old demon said: "And you have taken him?" The second demon said: "I have buried him under three great mountains sent down by my arts; he cannot move an inch. That is how I brought away the Tang monk and Sha Monk, with the horse and the luggage." At this the old demon rejoiced with his whole heart: "What luck, what luck! With this fellow taken, the Tang monk is meat in our mouths at last." He called to the imps: "Quick, set out the wine; let us drink a cup to your Second Great King's success." The second demon said: "Brother, no wine yet. Have the lads fish Zhu Bajie out of the water and hang him up." So they hung Bajie in the eastern gallery, Sha Monk at the western side, the Tang monk in the middle, put the white horse in its stall, and carried the luggage within.
The old demon laughed: "Worthy brother, what arts—to catch three monks in two tries! But though Pilgrim Sun has a mountain on him, we must still contrive some means to fetch him here and complete the steaming." The second demon said: "Elder brother, be seated. To take Pilgrim Sun we need not stir ourselves: two imps with two treasures can bring him to us packed inside." The old demon said: "Which treasures shall go?" The second demon said: "Take my purple-gold red gourd and your mutton-fat jade vase." The old demon brought out the treasures: "Which two shall be sent?" The second demon said: "Send Fine-Wit and Quick-Wit, those two." He instructed them: "Carry these treasures straight to the very summit of the high mountain. Hold the bottom to the sky and the mouth to the ground, and call 'Pilgrim Sun.' If he answers, he is already inside; at once paste on the slip reading 'By the urgent command of the Supreme Lord Lao, as the law prescribes, by imperial edict,' and in next to no time he will turn to pus." The two imps kowtowed, received the treasures, and went out to take Pilgrim—but of that no more.
Now the Great Sage, pressed by the demon's art beneath the root of the mountain, in his suffering thought of Tripitaka and in calamity called the holy monk to mind. He cried aloud: "Master, do you recall when you came to Two-Bounds Mountain and peeled away the pressing seal, and Old Sun escaped his great calamity and took the discipline of the Buddha's order? Thanks to the Bodhisattva's gift of her mandate, you and I were to dwell together and cultivate together, share one lot and one form, see with one eye and know with one mind. Who would have thought that here I should meet a demon's hindrance and be crushed under his sent mountains again. Pity, pity! If I die it were deserved—only it goes hard with Sha Monk and Bajie, and with the little dragon turned horse. As the saying is: 'The tall tree draws the wind, and the wind shakes the tree; man pursues high fame, and high fame unmakes man.'" When he had sighed, his pearl-tears fell like rain.
The cry soon startled the mountain god, the local earth god, and the guardian spirits of the five quarters, who met with the Golden-Headed Guardian: "Whose is this mountain?" The earth god said: "Ours." "Who is pressed beneath your mountain?" The earth god said: "We do not know who." The Guardian said: "So you did not know. The one pressed here is Pilgrim Sun Wukong, the Great Sage Equal to Heaven, who wrecked the Heavenly Palace five hundred years ago and has now taken the true fruit and become the Tang monk's disciple. How could you lend your mountain to a demon to crush him? You are dead men. If he frees himself one day, will he spare you? Even at the lightest, the earth god would be sentenced to the relay posts, the mountain god to exile at the frontier, and we should take our share of blame for not answering." Then the mountain god and the earth god were afraid: "Truly we did not know, we did not know. We only heard the demon pronounce the spell for sending mountains, and we moved the mountain here for him. Who could have known it was the Great Sage Sun?" The Guardian said: "Do not be afraid yet. The law says, 'Those who did not know are not held guilty.' Let us contrive to release him—only we must not let him lay hands on us." The earth god said: "That were senseless: release him, and be beaten for it?" The Guardian said: "You do not know him. He carries the As-You-Will Gold-Banded Staff, a thing of dire efficiency: struck, you die; grazed, you are wounded; a touch snaps sinews, a brush peels skin."
The earth god and the mountain god, fearful at heart, took counsel with the guardians of the five quarters, and came to the outer side of the three mountains and called: "Great Sage—the mountain god, the earth god, and the guardians of the five quarters have come to see you." Brave Pilgrim! The tiger may be lean, but the bold heart is his still; his bearing was proud and his voice rang clear: "What would you have with me?" The earth god said: "Let the Great Sage know: we will send the mountains away and beg him to come out, and pardon our offense of discourtesy." Pilgrim said, "Send the mountains away, and I will not beat you," and gave the command: "Up and away!" As a magistrate discharges a case, the gods pronounced the true words and spells, sent the mountains back each to his place, and raised Pilgrim up. Pilgrim leapt up, shook off the dust, cinched his kilt, drew the staff from behind his ear, and called to the mountain god and the earth god: "Stick out those ankle-bones, both of you—two blows apiece to begin, to relieve Old Sun's spleen." The gods were aghast: "Just now the Great Sage gave his word to pardon our offense—why, once out, does he change his words and fall to beating?" Pilgrim said: "A fine earth god, a fine mountain god! You say you do not fear Old Sun—but you fear demons?" The earth god said: "That demon's powers are vast and his arts mighty. He pronounces the true words and spells and summons us to serve in his cave, one of us on duty each day by turns."
At the words "on duty" Pilgrim's heart, too, gave a start. He turned his face to the sky and cried out with a loud voice: "Blue Heaven, Blue Heaven! Since the first cleaving of chaos, when heaven opened and earth spread wide, and Mount Flower-Fruit brought me forth, I too went everywhere in search of true masters to teach me the secrets of long life. Think what I have done—changed with the wind, tamed tigers and subdued dragons, wrecked the Heavenly Palace, taken the name of Great Sage—yet never once did I presumptuously press the mountain god or the earth god into my service. And today this shameless demon dares make servants and slaves of the mountain god and the earth god, to wait upon him by turns! O Heaven! Having made Old Sun, why make such as these?"
While the Great Sage was thus lamenting, he saw rosy light blazing up from a fold of the hills. Pilgrim said: "Mountain god, earth god—since you serve in that cave, what is the thing that gives off that light?" The earth god said: "That is the demon's treasures shining. No doubt some demon spirit is coming with the treasures to subdue you." Pilgrim said: "Well, that will be fun. Tell me: who keeps company with them in that cave?" The earth god said: "They love the smelting of cinnabar and the compounding of elixirs, and are fond of Perfect Truth Daoists." Pilgrim said: "No wonder one turned into an old Daoist and beguiled my master away. Since it is so, the beating I owe you goes on the books—go back now, and let Old Sun take him himself." The gods all rose into the air and scattered.
The Great Sage shook himself and changed into an aged Perfect One. And how was he dressed, do you think?
His head bound with a double topknot; his body in a coat of a hundred patches.His hand tapped the fisher-drum and the clappers; his waist girt with the sash of Patriarch Lü.Leaning aslant beside the great road, he waited only for the demon imps.In a moment the demons came; the Monkey King laid his snare in silence.
Before long the two imps arrived. Pilgrim stretched the gold-banded staff across; the demons, off their guard, caught their feet and fell flat. They scrambled up, and only then saw Pilgrim, and bawled: "Shameless, shameless! Were it not that our Great King honors men like you, we would have it out with you." Pilgrim said with an apologetic smile: "Have it out over what? Daoist meeting Daoist—we are all one family." The imp said: "What are you doing lying here to trip a fellow up?" Pilgrim said: "Young Daoist lads, meeting an old Daoist like me, take a tumble for their introduction fee." The imp said: "Our Great King's introduction fee is a few taels of silver—what kind of fee is a tumble? You are from another countryside altogether; you are no Daoist of this region." Pilgrim said: "Indeed I am not; I come from Mount Penglai." The imp said: "Mount Penglai is the isle-land of the immortals." Pilgrim said: "If I am no immortal, who is?" Then the imps turned wrath to delight and came forward: "Old immortal, old immortal! We are fleshly men with mortal eyes and could not tell; excuse our rude words, excuse them." Pilgrim said: "I do not blame you. As the saying goes, 'An immortal's body does not tread common earth.' How could you have known? I have come to your mountain today to deliver some good soul into immortality and the Way. Who will come with me?" Fine-Wit said: "Master, I will go with you." Quick-Wit said: "Master, I will go with you."
Pilgrim, knowing the answer, asked anyway: "Where have you two come from?" The imps said: "From Lotus Cave." "And where are you going?" The imps said: "By our Great King's command, to take Pilgrim Sun." Pilgrim said: "To take which one?" The imps said again: "To take Pilgrim Sun." Pilgrim Sun said: "The same Pilgrim Sun who travels with the Tang monk seeking scriptures?" The imps said: "The very same, the very same. Do you know him too?" Pilgrim said: "That monkey is somewhat wanting in manners. I know him, and he has vexed me somewhat. I will help you take him—count it as aid to your merit." The imps said: "Master, we need no aid to our merit. Our Second Great King has arts of his own: he sent down three great mountains and buried him beneath them; he cannot move an inch. He sent the two of us to fetch the treasures and pack him inside." Pilgrim said: "What treasures are these?" Fine-Wit said: "Mine is the red gourd, and his the jade vase." Pilgrim said: "How does it pack a man?" The imps said: "Hold the bottom to the sky and the mouth to the ground, call his name once, and if he answers he is inside; paste on the slip reading 'By the urgent command of the Supreme Lord Lao, as the law prescribes, by imperial edict,' and in next to no time he turns to pus." Hearing this, Pilgrim was startled within: "Dire, dire! When the Duty Officer of the Day brought his warning he said there were five treasures; two are accounted for. What can the other three be?" Pilgrim laughed: "Let me have a look at your treasures, gentlemen." The imps, suspecting no trickery, took both treasures from their sleeves and handed them to Pilgrim with both hands. At the sight Pilgrim rejoiced inwardly: "Fine things, fine things! One flick of my tail and a leap—whoosh, and I am gone—they might as well have made a gift of them to Old Sun." Then he thought again: "No, no. Snatch them I might, but it would besmirch Old Sun's name. That would be daylight robbery." So he handed them back: "But you have not yet seen my treasure." The imps said: "What treasure has the master? Lend it to us poor mortals for a look, to keep calamity away."
Brave Pilgrim! He reached down, plucked one hair from his tail, twisted it, and cried: "Change!" At once it became a great purple-gold red gourd a foot and seven inches long, which he brought out from his waist: "Well? What do you say to my gourd?" Quick-Wit took it in hand and looked: "Master, your gourd is long and large, of fine pattern and good to see—only it is of no use." Pilgrim said: "How so, of no use?" The imp said: "Each of these two treasures of ours can pack a thousand men." Pilgrim said: "Packers of men—what is there to marvel at? My gourd can pack the very sky inside it." The imp said: "It can pack the sky?" Pilgrim said: "Pack the sky, truly." The imp said: "It smells of a lie. Pack it before our eyes and we will believe; otherwise, never." Pilgrim said: "When the sky displeases me, I pack it seven or eight times in a month; when it does not, I may go half a year without packing it once." Quick-Wit said: "Brother, let us trade him for the sky-packer." Fine-Wit said: "Why would he trade a sky-packer for our man-packers?" Quick-Wit said: "If he will not, we can throw in this vase to sweeten it." Pilgrim rejoiced inwardly: "A gourd for a gourd, with the vase thrown in: one piece for two—a fine bargain indeed." He stepped up and seized Quick-Wit: "If it packs the sky, will you trade?" The imp said: "If it packs the sky, we trade; and if we do not trade, I am your son." Pilgrim said: "Very well, very well. I will pack it for you to see."
Brave Great Sage! He bowed his head, twisted the sign, pronounced a spell, and called on the Day-Wandering God, the Night-Wandering God, and the guardians of the five quarters: "Go up at once and report to the Jade Emperor for me: that Old Sun has taken the true fruit and guards the Tang monk seeking scriptures in the Western Heaven; that high mountains block the road and his master has met bitter calamity; that I mean to lure the demons into trading away their treasures. A hundred thousand times I beg him: lend me the sky to pack away for half a watch, to help the work along. And if the answer carries the least sound of refusal, I go straight up to the Numinous Mists Hall and set the blades to war."
The Day-Wandering God went straight in at the South Gate of Heaven and below the Numinous Mists Hall laid the whole matter before the Jade Emperor. The Jade Emperor said: "That brazen ape, how recklessly he speaks! When Guanyin came and spoke for his release to guard the Tang monk, We in Our turn appointed the guardians of the five quarters and the Duty Officers of the Four Watches to protect him by turns. And now he asks to borrow the sky to pack away. Can the sky be packed?" Scarcely had he said it could not be done when Prince Nezha the Third stepped from the ranks and memorialized: "Ten thousand years! The sky can be packed." The Jade Emperor said: "How can the sky be packed?" Nezha said: "Since chaos first divided, the light and clear has been heaven and the heavy and turbid earth. Heaven is one body of pure vapor bearing up the jade palaces and towers; by reason, it is indeed hard to pack. But Pilgrim Sun's guarding of the Tang monk on his western quest for scriptures is, in truth, a blessed destiny like Mount Tai and a good fortune deep as the sea; this day we ought to help him succeed." The Jade Emperor said: "What aid do you propose?" Nezha said: "Let an edict go down: at the North Gate of Heaven, borrow the black eagle banner from the True Warrior; spread it once from the South Gate of Heaven, and the sun, moon, and stars are shut away. Face to face you could not see a man, nor tell white from black. Then let the demons be told only that the sky has been packed, and so help the Pilgrim succeed." The Jade Emperor heard him: "Let it be as you propose." The prince took the edict to the North Gate of Heaven, saw the True Warrior, and told him the whole matter; and the Patriarch handed the banner to the prince.
The wandering god had already sped down to the Great Sage's ear: "Prince Nezha has come to aid the work." Pilgrim looked up and saw auspicious clouds wreathing—divine power indeed. He turned to the imps: "Now I pack the sky." The imps said: "If you mean to pack it, pack it—what is all this dilly-dallying?" Pilgrim said: "I have but now gathered my spirit and pronounced the spell." The imps kept their eyes wide open to see how the sky would be packed. Pilgrim tossed the false gourd into the air. Consider: a thing changed from a single hair—what could it weigh? The wind on the mountaintop carried it off, floating and drifting a full half-watch before it came down. And at the South Gate of Heaven Prince Nezha shook the black banner out with a great snap, and the sun, moon, and stars were all shut away. Truly heaven and earth were dyed with ink; the universe seemed cut from indigo. The two imps were astonished: "When we were speaking just now it was hardly midday—how has dusk fallen so soon?" Pilgrim said: "With the sky packed away, who can tell the hour? Why should it not be dusk?" "But why so black?" Pilgrim said: "The sun, moon, and stars are all packed inside; without them there is no light—why should it not be black?" The imps said: "Master, where are you standing that you speak?" Pilgrim said: "Am I not before your face?" The imps reached out and groped: "We hear the words but cannot see the face. Master, what place is this?" Pilgrim beguiled them again: "Do not stir your feet. This is the shore of the Bo Sea; put a foot wrong and you fall in—and seven or eight days would not bring you to the bottom." The imps were terrified: "Enough, enough! Unpack the sky! We have seen how you pack it. Stay at it a while longer and we shall drop into the sea and never get home."
Brave Pilgrim! Seeing they believed it in earnest, he pronounced the spell again, rousing the prince, who rolled up the banner—and there was the noonday sun. The imps laughed: "Wonderful, wonderful! With such a treasure, not to trade for it—no true son of any house would hesitate." So Fine-Wit handed over the gourd and Quick-Wit brought out the vase, and together they passed both to Pilgrim. Pilgrim passed the false gourd to the imps, and the trade was made. But having made his trade, he pushed matters to the limit: from below his navel he plucked a hair, blew on it a breath of immortal air, and changed it into a copper coin. He called: "Lads, take this coin and buy me a sheet of paper." The imps said: "For what?" Pilgrim said: "I will draw you up a contract. You have traded two man-packing treasures for one of mine that packs the sky. Lest hearts be uneven and, years on, some repining raise a difficulty, let each side hold a copy for record." The imps said: "There is no brush or ink here—what writing? Let us swear an oath instead." Pilgrim said: "Swear how?" The imps said: "We give two man-packing treasures, with the vase thrown in, for one of yours that packs the sky; if either repents, may plague take him all four seasons of the year." Pilgrim laughed: "I will never repent; and if I do, may plague take me all four seasons, just as you say."
The oath sworn, he gave a bound and a flick of his tail, leapt up before the South Gate of Heaven, and thanked Prince Nezha for the aid of his banner. The prince returned to his palace to report his commission fulfilled and sent the banner back to the True Warrior—but of that no more. Pilgrim stood poised between the empyrean clouds, watching the two imps.
But how he would manage them—who could say? Listen to the next chapter to find out.
Chapter 34
Traditional Chinese
第三十四回 魔王巧算困心猿 大聖騰挪騙寶貝
卻說那兩個小妖將假葫蘆拿在手中，爭看一會，忽擡頭不見了行者。伶俐蟲道：「哥啊，神仙也會打誑語。他說換了寶貝，度我等成仙，怎麼不辭就去了？」精細鬼道：「我們相應便宜的多哩，他敢去得成？拿過葫蘆來，等我裝裝天，也試演試演看。」真個把葫蘆往上一拋，撲的就落將下來。慌得個伶俐蟲道：「怎麼不裝？不裝？莫是孫行者假變神仙，將假葫蘆換了我們的真的去耶？」精細鬼道：「不要胡說，孫行者是那三座山壓住了，怎生得出？拿過來，等我念他那幾句咒兒裝了看。」這怪也把葫蘆兒望空丟起，口中念道：「若有半聲不肯，就上靈霄殿上，動起刀兵。」念不了，撲的又落將下來。兩妖道：「不裝，不裝，一定是個假的。」
正嚷處，孫大聖在半空裡聽得明白，看得真實，恐怕他弄得時辰多了，緊要處走了風汛，將身一抖，把那變葫蘆的毫毛收上身來，弄得那兩個妖四手皆空。精細鬼道：「兄弟，拿葫蘆來。」伶俐蟲道：「你拿著的。」「天呀！怎麼不見了？」都去地下亂摸，草裡胡尋，吞袖子，揣腰間，那裡得有？二妖嚇得呆呆掙掙道：「怎的好？怎的好？當時大王將寶貝付與我們，教拿孫行者。今行者既不曾拿得，連寶貝都不見了，我們怎敢去回話？這一頓直直的打死了也。怎的好！怎的好！」伶俐蟲道：「我們走了罷。」精細鬼道：「往那裡走麼？」伶俐蟲道：「不管那裡走罷。若回去說沒寶貝，斷然是送命了。」精細鬼道：「不要走，還回去。二大王平日看你甚好，我推一句兒在你身上。他若肯將就，留得性命；說不過，就打死，還在此間。莫弄得兩頭不著。去來，去來。」那怪商議了，轉步回山。
行者在半空中見他回去，又搖身一變，變作蒼蠅兒，飛下去，跟著小妖。你道他既變了蒼蠅，那寶貝卻放在何處？如丟在路上，藏在草裡，被人看見拿去，卻不是勞而無功？他還帶在身上。帶在身上啊，蒼蠅不過豆粒大小，如何容得？原來他那寶貝，與他金箍棒相同，叫做如意佛寶，隨身變化，可以大，可以小，故身上亦可容得。
他嚶的一聲飛下去，跟定那怪。不一時，到了洞裡。只見那兩個魔頭坐在那裡飲酒，小妖朝上跪下。行者就釘在那門櫃上，側耳聽著。小妖道：「大王。」二老魔即停杯道：「你們來了？」小妖道：「來了。」又問：「拿著孫行者否？」小妖叩頭，不敢聲言。老魔又問，又不敢應，只是叩頭。問之再三，小妖俯伏在地：「赦小的萬千死罪，赦小的萬千死罪。我等執著寶貝，走到半山之中，忽遇著蓬萊山一個神仙。他問我們那裡去，我們答道：『拿孫行者去。』那神仙聽見說孫行者，他也惱他，要與我們幫工。是我們不曾叫他幫工，卻將拿寶貝裝人的情由，與他說了。那神仙也有個葫蘆，善能裝天。我們也是妄想之心，養家之意：他的裝天，我的裝人，與他換了罷。原說葫蘆換葫蘆，伶俐蟲又貼他個淨瓶。誰想他仙家之物，近不得凡人之手。正試演處，就連人都不見了。萬望饒小的們死罪。」
老魔聽說，暴躁如雷道：「罷了，罷了，這就是孫行者假妝神仙騙哄去了。那猴頭神通廣大，處處人熟，不知那個毛神放他出來，騙去寶貝。」二魔道：「兄長息怒。叵耐那猴頭著然無禮，既有手段，便走了也罷，怎麼又騙寶貝？我若沒本事拿他，永不在西方路上為怪。」老魔道：「怎生拿他？」二魔道：「我們有五件寶貝，去了兩件，還有三件，務要拿住他。」老魔道：「還有那三件？」二魔道：「還有七星劍與芭蕉扇在我身邊，那一條幌金繩，在壓龍山壓龍洞老母親那裡收著哩。如今差兩個小妖去請母親來吃唐僧肉，就教他帶幌金繩來拿孫行者。」老魔道：「差那個去？」二魔道：「不差這樣廢物去。」將精細鬼、伶俐蟲一聲喝起。二人道：「造化，造化，打也不曾打，罵也不曾罵，卻就饒了。」二魔道：「叫那常隨的伴當巴山虎、倚海龍來。」二人跪下，二魔吩咐道：「你卻要小心。」俱應道：「小心。」「卻要仔細。」俱應道：「仔細。」又問道：「你認得老奶奶家麼？」又俱應道：「認得。」「你既認得，你快早走動，到老奶奶處，多多拜上，說請吃唐僧肉哩；就著帶幌金繩來，要拿孫行者。」
二怪領命疾走。怎知那行者在傍，一一聽得明白。他展開翅，飛將去，趕上巴山虎，釘在他身上。行經二三里，就要打殺他兩個。又思道：「打死他，有何難事？但他奶奶身邊有那幌金索，又不知住在何處，等我且問他一問再打。」好行者，嚶的一聲，躲離小妖，讓他先行有百十步。卻又搖身一變，也變做個小妖兒，戴一頂狐皮帽子，將虎皮裙子倒插上來勒住，趕上道：「走路的，等我一等。」那倚海龍回頭問道：「是那裡來的？」行者道：「好哥啊，連自家人也認不得？」小妖道：「我家沒有你。」行者道：「怎麼沒我？你再認認我。」小妖道：「面生，面生，不曾相會。」行者道：「正是。你們不曾會著我，我是外班的。」小妖道：「外班長官，是不曾會。你往那裡去？」行者道：「大王說差你二位請老奶奶來吃唐僧肉，教他就帶幌金繩來，拿孫行者。恐你二位走得緩，有些貪頑，誤了正事，又差我來催你們快去。」
小妖見說著海底眼，更不疑惑，把行者果認做一家人。急急忙忙，往前飛跑，一氣又跑有八九里。行者道：「忒走快了些。我們離家有多少路了？」小怪道：「有十五六里了。」行者道：「還有多遠？」倚海龍用手指道：「烏林子裡就是。」行者擡頭見一帶黑林不遠，料得那老怪只在林子裡外。卻立定步，讓那小怪前走。即取出鐵棒，走上前，著腳後一刮。可憐忒不禁打，就把兩個小妖刮做一團肉餅。卻拖著腳，藏在路傍深草科裡。即便拔下一根毫毛，吹口仙氣，叫：「變！」變做個巴山虎，自身卻變做個倚海龍。假妝做兩個小妖，徑往那壓龍洞請老奶奶。這叫做七十二變神通大，指物騰那手段高。
三五步，跳到林子裡。正找尋處，只見有兩扇石門，半開半掩，不敢擅入。只得洋叫一聲：「開門！開門！」早驚動那把門的一個女怪，將那半扇兒開了，道：「你是那裡來的？」行者道：「我是平頂山蓮花洞裡差來請老奶奶的。」女怪道：「進去。」到了二層門下，閃著頭，往裡觀看，又見那正當中坐著一個老媽媽兒。你道他怎生模樣？但見：
雪鬢蓬鬆，星光晃亮。臉皮紅潤皺文多，牙齒稀疏神氣壯。貌似花殘霜裡色，形如松老雨餘顏。頭纏白練攢絲帕，耳墜黃金嵌寶環。
孫大聖見了，不敢進去，只在二門外仵著臉，脫脫的哭起來，你道他哭怎的，莫成是怕他？就怕也便不哭，況先哄了他的寶貝，又打死他的小妖，卻為何而哭？他當時曾下九鼎油鍋，就煠了七八日，也不曾有一點淚兒。只為想起唐僧取經的苦惱，他就淚出痛腸，放眼便哭。心卻想道：「老孫既顯手段，變做小妖，來請這老怪，沒有個直直的站了說話之理，一定見他磕頭才是。我為人做了一場好漢，止拜了三個人：西天拜佛祖；南海拜觀音；兩界山師父救了我，我拜了他四拜。為他使碎六葉連肝肺，用盡三毛七孔心。一卷經能值幾何？今日卻教我去拜此怪。若不跪拜，必定走了風汛。苦啊！算來只為師父受困，故使我受辱於人。」
到此際也沒及奈何，撞將進去，朝上跪下道：「奶奶磕頭。」那怪道：「我兒，起來。」行者暗道：「好好好，叫得結實！」老怪問道：「你是那裡來的？」行者道：「平頂山蓮花洞，蒙二位大王有令，差來請奶奶去吃唐僧肉，教帶幌金繩，要拿孫行者哩。」老怪大喜道：「好孝順的兒子。」就去叫擡出轎來。行者道：「我的兒啊，妖精也擡轎？」後壁廂即有兩個女怪擡出一頂香藤轎，放在門外，掛上青絹緯幔。老怪起身出洞，坐在轎裡。後有幾個小女妖捧著減粧，端著鏡架，提著手巾，托著香盒，跟隨左右。那老怪道：「你們來怎的？我往自家兒子去處，愁那裡沒人伏侍，要你們去獻勤塌嘴？都回去，關了門看家。」那幾個小妖果俱回去，止有兩個擡轎的。老怪問道：「那差來的叫做甚麼名字？」行者連忙答應道：「他叫做巴山虎，我叫做倚海龍。」老怪道：「你兩個前走，與我開路。」行者暗想道：「可是晦氣，經倒不曾取得，且來替他做皂隸。」卻又不敢抵強，只得向前引路，大四聲喝起。
行了五六里遠近，他就坐在石崖上，等候那擡轎的到了，行者道：「略歇歇如何？壓得肩頭疼啊。」小怪那知甚麼訣竅，就把轎子歇下。行者在轎後，胸脯上拔下一根毫毛，變做一個大燒餅，抱著啃。轎夫道：「長官，你吃的是甚麼？」行者道：「不好說。這遠的路，來請奶奶，沒些兒賞賜，肚裡饑了，原帶來的乾糧，等我吃些兒再走。」轎夫道：「把些兒我們吃吃。」行者笑道：「來麼，都是一家人，怎麼計較？」那小妖不知好歹，圍住行者，分其乾糧。被行者掣出棒，著頭一磨：一個搪著的，打得稀爛；一個擦著的，不死還哼。那老怪聽得人哼，轎子裡伸出頭來看時，被行者跳到轎前，劈頭一棍，打了個窟窿，腦漿迸流，鮮血直冒。拖出轎來看處，原是個九尾狐狸。行者笑道：「造孽畜，叫甚麼老奶奶。你叫老奶奶，就該稱老孫做上太祖公公是。」
好猴王，把他那幌金繩搜出來，籠在袖裡，歡喜道：「那潑魔縱有手段，已此三件兒寶貝姓孫了。」卻又拔兩根毫毛變做個巴山虎、倚海龍；又拔兩根變做兩個擡轎的；他卻變做老奶奶模樣，坐在轎裡。將轎子擡起，徑回本路。
不多時，到了蓮花洞口，那毫毛變的小妖俱在前道：「開門！開門！」內有把門的小妖開了門道：「巴山虎、倚海龍來了？」毫毛道：「來了。」「你們請的奶奶呢？」毫毛用手指道：「那轎內的不是？」小怪道：「你且住，等我進去先報。」報道：「大王，奶奶來耶。」兩個魔頭聞說，即命排香案來接。行者聽得，暗喜道：「造化，也輪到我為人了。我先變小妖，去請老怪，磕了他一個頭；這番來，我變老怪，是他母親，定行四拜之禮，雖不怎的，好道也賺他兩個頭兒。」好大聖，下了轎子，抖抖衣服，把那四根毫毛收在身上。那把門的小妖把空轎擡入門裡。他卻隨後徐行，那般嬌嬌啻啻，扭扭捏捏，就像那老怪的行動，徑自進去。又只見大小群妖，都來跪接。鼓樂簫韶，一派響喨；博山爐裡，靄靄香煙。他到正廳中，南面坐下。兩個魔頭，雙膝跪倒，朝上叩頭，叫道：「母親，孩兒拜揖。」行者道：「我兒起來。」
卻說豬八戒吊在梁上，哈哈的笑了一聲。沙僧道：「二哥，好啊，吊出笑來也。」八戒道：「兄弟，我笑中有故。」沙僧道：「甚故？」八戒道：「我們只怕是奶奶來了，就要蒸吃。原來不是奶奶，是舊話來了。」沙僧道：「甚麼舊話？」八戒笑道：「弼馬溫來了。」沙僧道：「你怎麼認得是他？」八戒道：「彎倒腰，叫『我兒起來』，那後面就掬起猴尾巴子。我比你吊得高，所以看得明也。」沙僧道：「且不要言語，聽他說甚麼話。」八戒道：「正是，正是。」
那孫大聖坐在中間，問道：「我兒，請我來有何事幹？」魔頭道：「母親啊，連日兒等少禮，不曾孝順得。今早愚兄弟拿得東土唐僧，不敢擅吃，請母親來獻獻生，好蒸與母親吃了延壽。」行者道：「我兒，唐僧的肉，我倒不吃。聽見有個豬八戒的耳朵甚好，可割將下來，整治整治，我下酒。」那八戒聽見慌了道：「遭瘟的，你來為割我耳朵的，我喊出來不好聽啊。」
噫！只為獃子一句通情話，走了猴王變化的風。那裡有幾個巡山的小怪，把門的眾妖，都撞將進來，報道：「大王，禍事了！孫行者打殺奶奶，他妝來耶。」魔頭聞此言，那容分說，掣七星寶劍，望行者劈面砍來。好大聖，將身一幌，只見滿洞紅光，預先走了。似這般手段，著實好耍子。正是那聚則成形，散則成氣。
諕得個老魔頭魂飛魄散，眾群精噬指搖頭。老魔道：「兄弟，把唐僧與沙僧、八戒、白馬、行李都送還那孫行者，閉了是非之門罷。」二魔道：「哥哥，你說那裡話？我不知費了多少辛勤，施這計策，將那和尚都攝將來。如今似你這等怕懼孫行者的詭譎，就俱送去還他，真所謂畏刀避劍之人，豈大丈夫之所為也？你且請坐勿懼。我聞你說孫行者神通廣大，我雖與他相會一場，卻不曾與他比試。取披掛來，等我尋他交戰三合。假若他三戰勝我不過，唐僧還是我們之食；如三戰我不能勝他，那時再送唐僧與他未遲。」老魔道：「賢弟說得是。」教取披掛。
眾妖擡出披掛，二魔結束齊整，執寶劍，出門外，叫聲：「孫行者，你往那裡走了？」此時大聖已在雲端裡，聞得叫他名字，急回頭觀看，原來是那二魔。你看他怎生打扮：
頭戴鳳盔欺臘雪，身披戰甲幌鑌鐵。腰間帶是蟒龍觔，粉皮靴靿梅花摺。顏如灌口活真君，貌比巨靈無二別。七星寶劍手中擎，怒氣沖霄威烈烈。
二魔高叫道：「孫行者，快還我寶貝與我母親來，我饒你唐僧取經去。」大聖忍不住罵道：「這潑怪物，錯認了你孫外公。趕早兒送還我師父、師弟、白馬、行囊，仍打發我些盤纏，往西走路；若牙縫裡道半個『不』字，就自家搓根繩兒去罷，也免得你外公動手。」二魔聞言，急縱雲，跳在空中，掄寶劍來刺；行者掣鐵棒劈面相迎。他兩個在半空中，這場好殺：
棋逢對手，將遇良才。棋逢對手難藏興，將遇良才可用功。那兩員神將相交，好便似南山虎鬥，北海龍爭。龍爭處，鱗甲生輝；虎鬥時，爪牙亂落。爪牙亂落撒銀鉤，鱗甲生輝支鐵葉。這一個翻翻復復，有千般解數；那一個來來往往，無半點放閑。金箍棒，離頂門只隔三分；七星劍，向心窩惟爭一蹍。那個威風逼得斗牛寒，這個怒氣勝如雷電險。
他兩個戰了有三十回合，不分勝負。
行者暗喜道：「這潑怪倒也架得住老孫的鐵棒。我已得了他三件寶貝，卻這般苦苦的與他廝殺，可不誤了我的工夫？不若拿葫蘆或淨瓶裝他去，多少是好？」又想道：「不好，不好。常言道：『物隨主便。』倘若我叫他不答應，卻又不誤了事業？且使幌金繩扣頭罷。」好大聖，一隻手使棒，架住他的寶貝；一隻手把那繩執起，刷喇的扣了魔頭。
原來那魔頭有個緊繩咒，有個鬆繩咒。若扣住別人，就念緊繩咒，莫能得脫；若扣住自家人，就念鬆繩咒，不得傷身。他認得是自家的寶貝，即念鬆繩咒，把繩鬆動，便脫出來，反望行者拋將去，卻早扣住了大聖。大聖正要使「瘦身法」，想要脫身，卻被那魔念動緊繩咒，緊緊扣住，怎能得脫？褪至頸項之下，原是一個金圈子套住。那怪將繩一扯，扯將下來，照光頭上砍了七八寶劍。行者頭皮兒也不曾紅了一紅。那魔道：「這猴子，你這等頭硬，我不砍你；且帶你回去，再打你。將我那兩件寶貝趁早還我。」行者道：「我拿你甚麼寶貝，你問我要？」那魔頭將身上細細搜檢，卻將那葫蘆、淨瓶都搜出來。又把繩子牽著，帶至洞裡道：「兄長，拿將來了。」老魔道：「拿了誰來？」二魔道：「孫行者。你來看，你來看。」老魔一見，認得是行者，滿面喜笑道：「是他，是他。把他長長的繩兒拴在柱科上耍子。」真個把行者拴住，兩個魔頭卻進後面堂裡飲酒。
那大聖在柱根下爬蹉，忽驚動八戒。那獃子吊在梁上，哈哈的笑道：「哥哥啊，耳朵吃不成了。」行者道：「獃子，可吊得自在麼？我如今就出去，管情救了你們。」八戒道：「不羞，不羞。本身難脫，還想救人。罷罷罷，師徒們都在一處死了，好到陰司裡問路。」行者道：「不要胡說，你看我出去。」八戒道：「我看你怎麼出去？」那大聖口裡與八戒說話，眼裡卻抹著那兩個妖怪。見他在裡邊吃酒，有幾個小妖拿盤拿盞，執壺釃酒，不住的兩頭亂跑，關防的略鬆了些兒。他見面前無人，就弄神通：順出棒來，吹口仙氣，叫：「變！」即變做一個純鋼的銼兒；扳過那頸項的圈子，三五銼，銼做兩段。拔開銼口，脫將出來。拔了一根毫毛，叫變做一個假身，拴在那裡。真身卻幌一幌，變做個小妖，立在旁邊。八戒又在梁上喊道：「不好了，不好了，拴的是假貨，吊的是正身。」老魔停杯便問：「那豬八戒吆喝的是甚麼？」行者已變做小妖，上前道：「豬八戒攛道孫行者教變化走了罷，他不肯走，在那裡吆喝哩。」二魔道：「還說豬八戒老實，原來這等不老實，該打二十多嘴棍。」
這行者就去拿條棍來打。八戒道：「你打輕些兒；若重了些兒，我又喊起，我認得你。」行者道：「老孫變化，也只為你們，你怎麼倒走了風息？這一洞裡妖精，都認不得，怎的偏你認得？」八戒道：「你雖變了頭臉，還不曾變得屁股，那屁股上兩塊紅不是？我因此認得是你。」行者隨往後面，演到廚中，鍋底上摸了一把，將兩臀擦黑，行至前邊。八戒看見，又笑道：「那個猴子去那裡混了這一會，弄做個黑屁股來了。」
行者仍站在跟前，要偷他寶貝。真個甚有見識：走上廳，對那怪扯個腿子道：「大王，你看那孫行者拴在柱上，左右爬蹉，磨壞那根金繩，得一根粗壯些的繩子換將下來才好。」老魔道：「說得是。」即將腰間的獅蠻帶解下，遞與行者。行者接了帶，把假妝的行者拴住。換下那條繩子，一窩兒窩兒籠在袖內。又拔一根毫毛，吹口仙氣，變作一根假幌金繩，雙手送與那怪。那怪只因貪酒，那曾細看，就便收下。這個是大聖騰那弄本事，毫毛又換幌金繩。
得了這件寶貝，急轉身跳出門外，現了原身，高叫：「妖怪！」那把門的小妖問道：「你是甚人，在此呼喝？」行者道：「你快早進去報與你那潑魔，說者行孫來了。」那小妖如言報告，老魔大驚道：「拿住孫行者，又怎麼有個者行孫？」二魔道：「哥哥，怕他怎的？寶貝都在我手裡，等我拿那葫蘆出去，把他裝將來。」老魔道：「兄弟仔細。」二魔拿了葫蘆，走出山門，忽看見與孫行者模樣一般，只是略矮些兒。問道：「你是那裡來的？」行者道：「我是孫行者的兄弟，聞說你拿了我家兄，卻來與你尋事的。」二魔道：「是我拿了，鎖在洞中。你今既來，必要索戰。我也不與你交兵，我且叫你一聲，你敢應我麼？」行者道：「可怕你叫上千聲，我就答應你萬聲！」那魔執了寶貝，跳在空中，把底兒朝天，口兒朝地，叫聲：「者行孫。」行者卻不敢答應，心中暗想道：「若是應了，就裝進去哩。」那魔道：「你怎麼不應我？」行者道：「我有些耳閉，不曾聽見。你高叫。」那怪物又叫聲：「者行孫。」行者在底下掐著指頭算了一算，道：「我真名字叫做孫行者，起的鬼名字叫做者行孫。真名字可以裝得，鬼名字好道裝不得。」卻就忍不住應了他一聲。颼的被他吸進葫蘆去，貼上帖兒。原來那寶貝，那管甚麼名字真假，但綽個應的氣兒，就裝了去也。
大聖到他葫蘆裡，渾然烏黑。把頭往上一頂，那裡頂得動，且是塞得甚緊，卻才心中焦躁道：「當時我在山上遇著那兩個小妖，他曾告訴我說：不拘葫蘆、淨瓶，把人裝在裡面，只消一時三刻，就化為膿了，敢莫化了我麼？」一條心又想著道：「沒事，化不得我。我老孫五百年前大鬧天宮，被太上老君放在八卦爐中煉了四十九日，煉成個金子心肝，銀子肺腑，銅頭鐵背，火眼金睛，那裡一時三刻就化得我？且跟他進去，看他怎的。」
二魔拿入裡面道：「哥哥，拿來了。」老魔道：「拿了誰？」二魔道：「者行孫是我裝在葫蘆裡也。」老魔歡喜道：「賢弟，請坐。不要動，只等搖得響再揭帖兒。」行者聽得道：「我這般一個身子，怎麼便搖得響？只除化成稀汁，才搖得響是。等我撒泡溺罷，他若搖得響時，一定揭帖起蓋，我乘空走他娘罷。」又思道，「不好，不好。溺雖可響，只是污了這直裰。等他搖時，我但聚些唾津漱口，稀漓呼喇的，哄他揭開，老孫再走罷。」大聖作了準備，那怪貪酒不搖。大聖作個法，意思只是哄他來搖，忽然叫道：「天呀！孤拐都化了。」那魔也不搖。大聖又叫道：「娘啊！連腰截骨都化了。」老魔道：「化至腰時，都化盡矣，揭起帖兒看看。」
那大聖聞言，就拔了一根毫毛，叫：「變！」變作個半截的身子，在葫蘆底上。真身卻變做個蟭蟟蟲兒，釘在那葫蘆口邊。只見那二魔揭起帖子看時，大聖早已飛出。打個滾，又變做個倚海龍。倚海龍卻是原去請老奶奶的那個小妖，他變了，站在旁邊。那老魔扳著葫蘆口張了一張，見是個半截身子動耽，他也不認真假，慌忙叫：「兄弟，蓋上，蓋上，還不曾化得了哩。」二魔依舊貼上。大聖在傍暗笑道：「不知老孫已在此矣。」
那老魔拿了壺，滿滿的斟了一杯酒，近前雙手遞與二魔道：「賢弟，我與你遞個鍾兒。」二魔道：「兄長，我們已吃了這半會酒，又遞甚鍾？」老魔道：「你拿住唐僧、八戒、沙僧猶可，又索了孫行者，裝了者行孫，如此功勞，該與你多遞幾鍾。」二魔見哥哥恭敬，怎敢不接，但一隻手托著葫蘆，一隻手不敢去接，卻把葫蘆遞與倚海龍，雙手去接杯。不知那倚海龍是孫行者變的。你看他端葫蘆，慇懃奉侍。二魔接酒吃了，也要回奉一杯。老魔道：「不消回酒，我這裡陪你一杯罷。」兩人只管謙遜。行者頂著葫蘆，眼不轉睛，看他兩個左右傳杯，全無計較，他就把個葫蘆揌入衣袖。拔根毫毛，變個假葫蘆，一樣無二，捧在手中。那魔遞了一會酒，也不看真假，一把接過寶貝。各上席，安然坐下，依然飲酒。孫大聖撤身走過，得了寶貝，心中暗喜道：「饒這魔頭有手段，畢竟葫蘆還姓孫。」
畢竟不知向後怎麼施為，方得救師滅怪，且聽下回分解。
English
The Demon King's Clever Scheme Traps the Mind-Ape; the Great Sage's Nimble Shifts Cheat Him of the Treasures
Now the two imps held the false gourd in their hands and squabbled over a look at it, when suddenly they looked up and Pilgrim was gone. Quick-Wit said: "Brother, even immortals tell lies. He said he would trade treasures and make immortals of us—and then leaves without a word of farewell?" Fine-Wit said: "We got the better end by far; how could he have gotten away with it? Hand over the gourd—let me pack the sky a little and see how it works." He truly tossed the gourd into the air, and flop—it dropped right down. Quick-Wit in a panic said: "Why does it not pack? Not pack? Could Pilgrim Sun have disguised himself as an immortal and traded us his false gourd for our true one?" Fine-Wit said: "Nonsense. Pilgrim Sun is pinned under those three mountains; how could he get out? Hand it here—let me say that spell of his and try the packing." This imp too flung the gourd into the air, mumbling as he did: "If there is the least sound of refusal, I go straight up to the Numinous Mists Hall and set the blades to war." Before the words were out, flop—it dropped down again. The two said: "It will not pack, it will not pack—it must be a fake."
While they were clamoring, the Great Sage Sun, up in midair, had heard every word and seen it plainly; and fearing that if the farce went on too long the secret would leak at the crucial point, he shook himself, recalled to his body the hair changed into the gourd, and left the two demons with nothing in any of their four hands. Fine-Wit said: "Brother, hand me the gourd." Quick-Wit said: "You have it." "Heavens! Where has it gone?" Both groped wildly on the ground, rummaged in the grass, turned out their sleeves, patted their waists—nothing was to be found. The two, scared into a stupor, said: "What shall we do? What shall we do? The Great King entrusted his treasures to us and told us to take Pilgrim Sun. Now we have not taken Pilgrim Sun, and the treasures are gone besides—how dare we go back and make our report? That thrashing would beat us to death outright. What shall we do! What shall we do!" Quick-Wit said: "Let us run for it." Fine-Wit said: "And run where?" Quick-Wit said: "Anywhere at all. If we go back and say the treasures are lost, we are dead men for certain." Fine-Wit said: "Do not run; go back. The Second Great King has always liked you; I will shove a word or two onto your back. If he will let it pass, we keep our lives; if he will not be argued down, then beaten to death here is better than nowhere at all. Do not end up empty on both ends. Come on, come on." Having thus taken counsel, the imps turned back toward the mountain.
Pilgrim, in midair, saw them turning back, shook himself into a fly again, and flew down to follow the imps. And where, do you suppose, did he keep the treasures, once he had become a fly? If he had dropped them on the road or hidden them in the grass for someone to find and take, would all his labor not have been in vain? He carried them on his person. Carried on his person—but a fly is no bigger than a bean grain; how could it hold them? Well, those treasures, like his gold-banded staff, were called the Buddha treasures of As-You-Will, changing with their bearer's body, growing great or growing small—so his person could hold them after all.
With a whine he flew down and kept close to the imps; in no time they reached the cave. There sat the two demon chiefs drinking wine, and the imps knelt before them. Pilgrim fastened himself on the door-cupboard and lent an ear. The imps said, "Great King," and the two elder demons set down their cups: "You have come back?" "We have." "And have you taken Pilgrim Sun?" The imps kowtowed, not daring to speak. The old demon asked again; again they dared not answer, but only kowtowed. Asked a third time, the imps groveled on the ground: "Pardon your servants ten thousand capital offenses, pardon ten thousand. We were carrying the treasures and had come halfway up the mountain when we suddenly met an immortal of Mount Penglai. He asked where we were going, and we said: 'To take Pilgrim Sun.' At the name of Pilgrim Sun he too was vexed with him, and wanted to help us. We never asked for his help, but we told him the whole business of taking a man with the treasures. That immortal had a gourd of his own that could pack the sky. It was covetousness and the wish to better our house: his packed the sky, ours packed men—let us trade. The bargain was gourd for gourd, and Quick-Wit threw in the vase besides. Who could have thought that the things of immortals will not suffer a mortal's hands? The moment we tried them, man and all had vanished. A hundred thousand times, spare your servants' lives."
At this the old demon raged like thunder: "It is over, it is over! This is Pilgrim Sun disguised as an immortal, tricking us out of them. That ape's powers are vast and he knows everyone; some hairy god must have let him out, and he has tricked away the treasures." The second demon said: "Calm your anger, elder brother. The insolence of that ape—it passes all bearing. If he has the arts, let him go; but to trick away our treasures besides? If I have not the skill to take him, may I never again be a monster on the western road." The old demon said: "How will you take him?" The second demon said: "We had five treasures; two are gone, three remain—and take him we must." The old demon said: "And which three are those?" The second demon said: "The Seven-Star Sword and the banana-leaf fan are at my side; the gold-swaying rope is kept at my old mother's, in Squeeze-Dragon Cave on Press-Dragon Mountain. Send two imps now to invite my mother to come eat the Tang monk's flesh, and have her bring the gold-swaying rope to take Pilgrim Sun." The old demon said: "Which two shall go?" The second demon said: "No use sending such useless things." He shouted Fine-Wit and Quick-Wit out of his presence. The two said to themselves: "What luck, what luck—no beating, no cursing, and we are let off." The second demon said: "Bring me those constant attendants of mine, Tiger Who Hugs the Mountain and Dragon Who Leans on the Sea." The two knelt, and the second demon instructed them: "You must be careful." "Careful," they answered together. "And be wary." "Wary," they answered together. He asked again: "Do you know your old grandmother's house?" "We know it," they answered together. "Since you know it, make haste and be off. To your old grandmother: many, many compliments, and say we invite her to eat the Tang monk's flesh; and have her bring the gold-swaying rope, for we must take Pilgrim Sun."
The two demons took the order and hurried off—not knowing that Pilgrim, beside them, had heard it all, point by point. He spread his wings, flew off, overtook Tiger Who Hugs the Mountain, and fastened on his body. After two or three li he was minded to beat the two of them to death. Then he thought: "What difficulty would there be in beating them to death? But their grandmother has that gold-swaying rope by her, and I do not know where she lives. Let me question them first, and beat them after." Brave Pilgrim! With a whine he slipped away from the imps and let them go a hundred-odd paces on. Then he shook himself and changed into an imp as well, put on a fox-fur cap, tucked his tiger-skin kilt up and cinched it, and caught up with them: "Fellow travelers, wait for me a moment." Dragon Who Leans on the Sea turned his head: "Where do you come from?" Pilgrim said: "Fine brother! Can you not tell your own folk?" The imp said: "Our house has no one like you." Pilgrim said: "How has it no me? Look again." The imp said: "Your face is strange to us, strange; we have never met." Pilgrim said: "Just so. You have never met me because I am of the outside shift." The imp said: "An officer of the outside shift—that explains it. Where are you bound?" Pilgrim said: "The Great King says he sent you two to invite your old grandmother to come eat the Tang monk's flesh, and to have her bring the gold-swaying rope to take Pilgrim Sun. Fearing you might travel slow, or tarry at your play, and spoil the business, he has sent me after you to hurry you along."
Hearing the inner secret spoken, the imps had no further doubt and took Pilgrim truly for one of the household. In haste and bustle they flew on ahead, covering another eight or nine li at a stretch. Pilgrim said: "A shade too fast. How far are we from home now?" The imp said: "Fifteen or sixteen li." Pilgrim said: "And how much farther?" Dragon Who Leans on the Sea pointed with his finger: "Just there in the dark wood." Pilgrim looked up and saw a belt of black wood not far off, and judged the old demon must be in or about the wood. He halted and let the imps walk on. Then he took out the iron staff, stepped up behind, and swept it at their heels. Pity them—they could not stand a stroke: the staff swept both imps flat into a cake of meat. He dragged the bodies by the feet and hid them in the deep tussocks by the road. Then he plucked a hair, blew on it a breath of immortal air, and cried: "Change!" It became a Tiger Who Hugs the Mountain, while he himself changed into a Dragon Who Leans on the Sea. Disguised as the two imps, he went straight to Squeeze-Dragon Cave to fetch the old grandmother. This was what is meant by: vast the magic of his seventy-two changes; high the art that takes the shape of any named thing.
In three or five bounds he leapt into the wood. While he was searching he saw two stone doors, half open, half shut, and did not presume to enter unbidden. He had only to call out loudly: "Open the door! Open the door!" At once a she-demon on the gate was startled and pushed half the leaf open: "Where do you come from?" Pilgrim said: "I am sent from Lotus Cave on Flat-Top Mountain to invite the old grandmother." The she-demon said: "Go in." At the second gate he poked his head in to look and saw, seated in the very middle, an old mother dame. And what did she look like, do you think? Behold:
Snowy temples loose and flossy; eyes glinting bright as starlight.Her cheeks still ruddy, though seamed with many a line; her teeth sparse, her spirit sturdy.Her face like a fading flower holding color in the frost; her form like an old pine fresh after rain.Her head wrapped in white silk, a gauze kerchief gathered; at her ears golden pendants set with gems.
When the Great Sage Sun saw this he dared not go in, but stood outside the second gate, screwing up his face, and fell to sobbing outright. And why, do you think, did he weep? Could it be fear of her? Even in fear he would not weep—besides, had he not already tricked away her treasures and beaten her imps to death? What had he to weep for? In his time he had gone down into the nine-cauldron oil boiler and been fried for seven or eight days without one drop of tears. Only, at the thought of the Tang monk's bitter toil in seeking the scriptures, the tears rose from his grieving heart, and he let them flow. In his heart he thought: "Old Sun having shown his art and turned himself into an imp to fetch this old demon, it would not do to stand straight up and talk; a kowtow is what the meeting calls for. In all my days as a bold fellow I have bowed to only three: in the Western Heaven, to the Buddha; in the Southern Sea, to Guanyin; and at Two-Bounds Mountain, when my master freed me, I bowed to him four times. For him I would shatter liver and lungs, all six leaves, and spend the whole of my three-haired, seven-apertured heart. What is a scroll of scriptures worth, after all? And now I am sent to bow to this demon. If I do not kneel, the secret will surely leak. Bitter! When it comes to it, it is all because my master is in peril that I must take this shame from others."
Driven to it, with no way out, he pushed inside, knelt facing her, and said: "Your grandson kowtows to Grandmother." "Rise, my child," said the demon. Pilgrim said to himself: "Good, good, good—she calls me soundly!" The old demon asked: "Where do you come from?" Pilgrim said: "From Lotus Cave on Flat-Top Mountain. By command of the two Great Kings I am sent to invite Grandmother to come eat the Tang monk's flesh, and to ask you to bring the gold-swaying rope, for we must take Pilgrim Sun." The old demon rejoiced: "What dutiful sons!" She called at once for the sedan to be brought out. Pilgrim said to himself: "My dear children—demons keep a sedan?" At the back two she-demons at once carried out a sedan of fragrant rattan, set it outside the door, and hung its green silk curtains. The old demon rose, came out of the cave, and sat in the sedan. Behind her followed several little she-demons, one bearing her toilet box, one the mirror stand, one towels, one the incense casket, in attendance on either side. The old demon said: "What are you coming for? I go to my own sons' place—am I to worry that no one waits on me there, that I need your bustling and your flattery? All of you go back, shut the gate, and keep the house." The little demons indeed all went back; only the two bearers remained. The old demon asked: "What is the name of the one they sent?" Pilgrim answered promptly: "He is called Tiger Who Hugs the Mountain, and I am Dragon Who Leans on the Sea." The old demon said: "You two walk ahead and clear the way for me." Pilgrim thought to himself: "The luck of it! No scriptures got yet, and here I am keeping order for a demon like a common constable." Yet he dared not resist; he could only lead the way ahead, bawling the road clear at the top of his voice.
When they had gone five or six li or so, she sat on a rocky ledge to wait until the bearers came up. Pilgrim said: "Shall we not rest a moment? The carrying makes my shoulders ache." The imps, suspecting nothing, set the sedan down. Pilgrim, behind the sedan, plucked a hair from his chest and changed it into a great griddle cake, and sat gnawing it. The bearers said: "Officer, what are you eating?" Pilgrim said: "Nothing worth telling. A road this long, sent to fetch Grandmother, with never a reward—my belly is empty. This is the dry ration I brought along; let me eat a little before we go on." The bearers said: "Give us a share." Pilgrim laughed: "Gladly—we are all one family; why stand on terms?" The imps, knowing no better, crowded round him to share the ration. Pilgrim swept out his staff against their heads: the one it struck full was beaten to a pulp; the one it grazed did not die, but only moaned. At the moaning the old demon thrust her head from the sedan to look—and Pilgrim sprang before her and dealt her a blow full on the crown, smashing a hole; brain burst out, and blood spurted high. He dragged her from the sedan and looked: it was a nine-tailed fox. Pilgrim laughed: "Sinful beast, calling yourself Grandmother! If you are Grandmother, then Old Sun should be styled Great-Ancestor Grandsire, should he not?"
Brave Monkey King! He searched out the gold-swaying rope and stowed it in his sleeve, exulting: "Arts or no arts, that brazen demon—three of the treasures now bear the surname Sun." Then he plucked two hairs and changed them into a Tiger Who Hugs the Mountain and a Dragon Who Leans on the Sea; plucked two more and changed them into the two bearers; and he himself, changed into the old grandmother's likeness, sat in the sedan. The sedan was lifted up, and they took the road straight back.
Before long they reached the mouth of Lotus Cave, and the hair-changed imps called out ahead: "Open the door! Open the door!" Inside, the imp on the gate opened it: "Is that Tiger Who Hugs the Mountain and Dragon Who Leans on the Sea?" "It is," said the hairs. "And the grandmother you went to fetch?" The hair-imp pointed: "Is she not there in the sedan?" The imp said: "Wait you here, while I go in and announce it first." He announced: "Great Kings, Grandmother has come!" The two demon chiefs, hearing it, at once ordered the incense table spread to receive her. Hearing this, Pilgrim rejoiced within: "Luck! Now it is my turn to be somebody. Before, I turned imp to fetch the old demon and paid her one kowtow; this time I come as the old demon herself—their mother—and they will surely perform the rite of four bows. Small matter in itself, but it earns me a couple of kowtows." Brave Great Sage! He stepped down from the sedan, shook out his clothes, and gathered the four hairs back into his body. The imps on the gate carried the empty sedan inside. He followed at a slow pace, mincing and dainty, wriggling and simpering, just as the old demon moved, and went straight in. There the demons, great and small, all came kneeling to receive her. Drums and music, flutes and pipes, filled the air with sound; in the Boshan censer the incense smoke hung soft. He came into the main hall and sat facing south. The two demon chiefs fell on both knees, kowtowed before her, and cried: "Mother, your sons bow to you." "Rise, my children," said Pilgrim.
Now Zhu Bajie, hanging from the beam, burst into a great laugh. Sha Monk said: "Second Brother, well now—hanging has made you laugh." "Brother, there is a reason in my laughing," said Bajie. "What reason?" "We were afraid Grandmother had come, and that we should be steamed and eaten. It is not Grandmother—it is the old story come again." "What old story?" Bajie laughed: "The Bimawen has come." "How can you tell it is he?" "Bent at the waist, saying 'Rise, my children'—and behind him the monkey's tail pokes up. I hang higher than you, so I can see plainly." "Say nothing yet; hear what he has to say," said Sha Monk. "Right, right," said Bajie.
The Great Sage Sun, seated in the middle, asked: "My children, what business have you that you sent for me?" The demon chiefs said: "Mother, these days your sons have been remiss and have not shown you their duty. This morning your foolish brothers took the Tang monk of the Land of the East; not daring to eat him on our own authority, we have asked you, Mother, to come and make the offering of the first taste, that we may steam him for you to eat and lengthen your years." Pilgrim said: "My children, as for the Tang monk's flesh, I shall not eat it. But I hear that Zhu Bajie's ears are a delicacy: cut one off, dress it well, and I will take it with my wine." At this Bajie panicked: "You plague-struck wretch—so you have come to cut off my ear! Shall I shout the truth out loud, and see how sweet that sounds?"
Ah! One knowing word from the Idiot, and the Monkey King's transformation was blown. Thereupon the imps on mountain patrol and the demons at the gate all came tumbling in, crying: "Great Kings, disaster! Pilgrim Sun has beaten Grandmother to death and disguised himself in her shape!" At these words the demon chiefs brooked no parley: the Seven-Star Sword flashed out and hacked full at Pilgrim's face. Brave Great Sage! He shook his body, and in a blaze of red light that filled the cave he had slipped away beforehand. Such arts as these made rare good sport—truly: gathered, it takes form; scattered, it becomes vapor.
The old demon chief's soul flew and his spirit scattered, and the whole pack of spirits bit their fingers and shook their heads. The old demon said: "Brother, give the Tang monk and Sha Monk and Bajie and the white horse and the luggage all back to that Pilgrim Sun, and shut the door on strife." The second demon said: "Brother, what talk is this? Heaven knows the pains I took to lay this scheme and spirit the monks here. Now, for you to be so afraid of Pilgrim Sun's trickery as to hand them all back—those are the ways of men who dread the blade and dodge the sword; is that the conduct of a true man? Pray sit, and be not afraid. You say Pilgrim Sun's powers are vast: I have met him once, but never matched him. Bring my armor: I will go find him and fight him three rounds. If in three bouts he cannot beat me, the Tang monk is still our meat; if in three bouts I cannot beat him, there will be time enough then to return the Tang monk." "Worthy brother, well said," said the old demon, and ordered the armor brought.
The demons carried out the armor; the second demon buckled it on trim and neat, took his precious sword, went out the gate, and called: "Pilgrim Sun, where have you fled to?" The Great Sage was already up in the clouds; hearing his name called, he turned quickly to look: it was the second demon. And how was he accoutered? Behold:
On his head a phoenix helm whiter than twelfth-month snow; on his body battle armor gleaming like refined iron.At his waist a belt of python-dragon sinew; his white-leather boots cut with plum-blossom creases.His face like the living True Lord of Guankou; his aspect the very twin of the Giant Spirit.The Seven-Star precious sword upraised in his hand, his wrath rushing to the sky, his might blazing.
The second demon called loudly: "Pilgrim Sun, give me back my treasures and my mother, and I will let you take the Tang monk on to his scriptures." The Great Sage could not contain himself, and cursed: "You brazen monster, you have mistaken your grandfather Sun. Deliver my master, my brother-disciples, the white horse, and the baggage back to me this instant, and put some travel money in my hand for the western road; and if between your teeth there passes half a 'no,' twist yourself a rope and make your own end, and spare your grandfather the labor." At this the second demon sped up his cloud in haste, sprang into the air, and whirled his precious sword to stab; Pilgrim swept out the iron staff to meet him face to face. There in midair they fought a fine battle:
Chess meets its match; the general meets his peer.When chess meets its match, zest cannot be hidden; when the general meets his peer, skill finds its field.The two divine captains closed like the tiger-fight of the Southern Mountain, the dragon-strife of the Northern Sea.Where dragons strive, scale and plate flash fire; where tigers battle, claw and fang fly thick.Claw and fang flying thick are silver hooks scattered; scale and plate flashing fire are iron leaves braced.This one turned and returned with a thousand schools of play; that one came and went, yielding never half a moment's ease.The gold-banded staff misses the crown of the head by three inches; the Seven-Star Sword drives for the breast, a single turn away.One's martial bearing chills the Dipper and the Ox; the other's wrath is deadlier than thunderbolts.
The two fought thirty rounds without decision.
Pilgrim said to himself with secret pleasure: "This brazen monster can actually hold up Old Sun's iron staff. I have three of his treasures already—why wear myself out battling him like this and waste my time? Better to pack him in the gourd or the vase—that were worthier." Then he thought again: "No, no. As the saying goes, 'The tool follows its master's convenience.' If I call and he does not answer, would that not spoil the whole enterprise? Let me use the gold-swaying rope and snare his head." Brave Great Sage! One hand plied the staff to parry his blade; the other took up the rope and, with a swish, snared the demon chief.
Now that demon chief had a tight-rope spell and a loose-rope spell. Snare another, pronounce the tight-rope spell, and there is no escaping; snare one of his own household, pronounce the loose-rope spell, and it cannot harm him. He knew the rope for his own treasure, pronounced the loose-rope spell, loosened it, slipped free, and flung it back at Pilgrim—and it snared the Great Sage instead. The Great Sage was on the very point of working his art of Body-Slimming to slip away when the demon pronounced the tight-rope spell and bound him fast; how could he escape? The rope ran down under his neck, where a gold ring held it fast. The demon gave the rope a pull, hauled him down, and laid seven or eight sword strokes on that bald pate. Pilgrim's scalp did not so much as redden. The demon said: "This monkey, with a head so hard, I shall not hack; I will take you home and beat you there. Restore those two treasures of mine, and quickly." Pilgrim said: "What treasures of yours do I hold, that you demand them of me?" The demon chief searched him over carefully and found both the gourd and the vase. Leading him by the rope, he brought him into the cave: "Elder brother, I have taken him." "Taken whom?" "Pilgrim Sun. Come and see, come and see." At one look the old demon knew it was Pilgrim, and joy lit his face: "It is he, it is he! Tie him up with a good long rope to the pillar-post, for sport." So they bound Pilgrim fast, and the two demon chiefs went into the hall behind to drink.
The Great Sage, wriggling at the foot of the pillar, soon stirred Bajie. The Idiot, hanging from the beam, laughed out: "Brother, so much for my ears as a delicacy!" Pilgrim said: "Idiot, do you hang there comfortably? I am going out this instant, and I promise I shall save you all." "For shame, for shame! Cannot free yourself, and dream of freeing others. Enough, enough—let master and disciples die together, and ask our way about in the land of shades." "No nonsense; watch me get out," said Pilgrim. "And how do I watch you get out?" said Bajie. The Great Sage talked with Bajie, but his eyes kept glancing at the two demons. They were inside drinking, with several imps carrying plates and cups, plying the pot and pouring, running to and fro without cease; the watch had grown a little slack. Seeing no one at hand, he worked his powers: out came the staff; he blew on it a breath of immortal air, cried "Change!"—and it became a file of pure steel. He bent up the ring at his neck and, three or five strokes of the file, cut it in two. He opened the filed gap and slipped out. He plucked a hair, changed it into a false body of himself, and left it tied there. His true body shook itself once and changed into an imp, standing close by. Bajie called again from the beam: "Disaster, disaster! The one tied up is a fake; the true body hangs here!" The old demon set down his cup: "What is Zhu Bajie bawling about?" Pilgrim, by now an imp, stepped up: "Zhu Bajie egged Pilgrim Sun on to change himself and slip away; he would not go, and that is what he is bawling about." The second demon said: "And folk call Zhu Bajie the honest one! So much for his honesty—twenty blows of the staff for that troublemaking tongue."
So Pilgrim went and fetched a staff for the beating. Bajie said: "Strike softly, mind; if it is heavy I shall shout again—I know you." Pilgrim said: "Old Sun's transformations are all for your sake—why must you let the wind out of the sails? Not one demon in this cave knows me; why must it be you that knows me?" Bajie said: "Though you changed your head and face, you never changed your backside—what are those two red patches on it? That is how I knew you." Pilgrim went around behind, made his way to the kitchen, took a handful of soot from the bottom of the pot, blackened both his haunches, and came round to the front. Bajie saw it and laughed again: "Where has that monkey been loitering all this while? He has come back with a black backside."
Pilgrim still stood close by, minding his chance to steal the treasures. And in truth he had an eye for it: he walked up into the hall and pulled the demon's leg: "Great King, look at Pilgrim Sun there, tied to the pillar, wriggling this way and that—he has chafed that gold rope nearly through. You want a stouter rope to take its place." "Well said," said the old demon, and unbuckled the lion-embroidered belt from his waist and handed it to Pilgrim. Pilgrim took the belt and belted the false Pilgrim fast with it. He drew off the rope, coiled it coil upon coil, and stowed it in his sleeve. Then he plucked another hair, blew on it a breath of immortal air, changed it into a false gold-swaying rope, and presented it to the demon with both hands. The demon, fuddled with wine, never looked closely, but took it as it came. So it was the Great Sage's shifting skill at work: a hair changed out for the gold-swaying rope.
Treasure in hand, he whirled about, sprang out the door, showed his own form, and shouted: "Monsters!" The imps on the gate asked: "Who are you, bawling here?" Pilgrim said: "In with you, quickly, and tell your brazen demons: Zhexingsun has come!" The imps reported as told, and the old demon was alarmed: "We have Pilgrim Sun taken—how comes there to be a Zhexingsun besides?" The second demon said: "Brother, why fear him? The treasures are all in my hands. Wait while I take the gourd out and pack him inside." "Be careful, brother," said the old demon. The second demon took the gourd and came out the mountain gate, and saw one the very likeness of Pilgrim Sun, only a trifle shorter. He asked: "Where do you come from?" Pilgrim said: "I am Pilgrim Sun's brother. I hear you have taken my kinsman, and I have come to make trouble over it." The second demon said: "Taken him I have, and locked him in the cave. Since you are here you will want a battle; but I will not cross weapons with you. I shall only call your name—do you dare answer me?" Pilgrim said: "Call a thousand times if you dare; I will answer you ten thousand!" The demon took up the treasure, leapt into the air, held the bottom to the sky and the mouth to the ground, and called: "Zhexingsun!" Pilgrim did not dare answer, thinking to himself: "If I answer, in I go." The demon said: "Why do you not answer me?" Pilgrim said: "My ears are a little stopped; I did not hear. Call louder." The monster called again: "Zhexingsun!" Pilgrim, ticking it off on his fingers below, reasoned: "My true name is Pilgrim Sun; the false name I invented is Zhexingsun. The true name it could pack; the false name, surely not." And he could not contain himself, and answered him. Whoosh—he was sucked into the gourd, and the slip pasted on. For that treasure cares nothing for true names or false: catch but the breath of an answer, and it packs you off inside.
Inside the gourd the Great Sage found utter blackness. He pushed his head upward—there was no budging it; the stopper was fast indeed. His heart grew feverish: "Back on the mountain, those two imps told me: gourd or vase, once a man is packed inside, in next to no time he turns to pus. Could it be dissolving me now?" Then his whole thought turned: "No matter; it cannot dissolve me. Five hundred years ago Old Sun wrecked the Heavenly Palace, and the Supreme Lord Lao set him in the Eight Trigrams furnace for nine and forty days, and out he came with heart and liver of gold, lungs of silver, head of bronze, back of iron, fiery eyes and pupils of gold. When could a moment or two dissolve me? Let him carry me in; we shall see what he does."
The second demon carried it inside: "Brother, I have him." "Taken whom?" "Zhexingsun—I have packed him in the gourd." The old demon was delighted: "Worthy brother, sit down. Do not stir; only when it sloshes when shaken may the slip be peeled off." Hearing this, Pilgrim thought: "A body like mine—when would it ever slosh? Only once I melt into thin broth would it slosh. Let me pass a little water; if it sloshes when he shakes it, he is sure to peel the slip and lift the lid, and I can slip away in the gap, plague take him." Then he thought again: "No, no. Water would make the noise, but it would foul this cassock. When he shakes it, let me simply gather some spit, rinse my mouth, and let it dribble and gurgle to trick him into lifting the lid—then Old Sun can go." The Great Sage made ready, but the demon, deep in his cups, did not shake it. So the Great Sage played his trick to lure him into shaking it, and suddenly cried out: "Heaven! My ankle-bones are dissolving!" Still the demon did not shake it. Pilgrim cried again: "Mother! Now the small of my back is dissolving too!" The old demon said: "Dissolved to the waist—then it is all but done. Peel off the slip and look."
At this the Great Sage plucked a hair, cried "Change!", and made a half-body of himself, which he set on the bottom of the gourd. His true body changed into the tiny midge and fastened by the mouth of the gourd. The moment the second demon peeled back the slip to look, the Great Sage had already flown out. He turned a somersault and changed into a Dragon Who Leans on the Sea. Dragon Who Leans on the Sea was the very imp first sent to fetch the old grandmother; so changed, he stood close by. The old demon peered into the mouth of the gourd, saw a half-body still stirring there, could not tell true from false, and cried in haste: "Brother, cover it, cover it—it is not dissolved yet." The second demon pasted the slip back on. The Great Sage, beside him, laughed to himself: "Little do they know Old Sun is already out here."
The old demon took the pot, filled a cup brimming, came close, and passed it to the second demon with both hands: "Worthy brother, let me hand you a cup." "Elder brother, we have been drinking half the evening already—what need of another cup?" "To have taken the Tang monk, Bajie, and Sha Monk were much; but to have snared Pilgrim Sun as well, and packed Zhexingsun in the gourd—such merit calls for many a cup more." The second demon, so honored by his brother, dared not refuse; but one hand held the gourd and he dared not take the cup with one, so he passed the gourd to Dragon Who Leans on the Sea and took the cup with both hands. He did not know that Dragon Who Leans on the Sea was Pilgrim Sun changed. See him hold the gourd, attentive in his service. The second demon drank the wine, and would return the courtesy with a cup of his own. "No need to return it," said the old demon. "Let me keep you company with a cup here." The two went on deferring to each other. Pilgrim, holding the gourd, eyes unwavering, watched the two pass the cup back and forth with never a thought of care; he slid the gourd into his sleeve. He plucked a hair, changed it into a false gourd, identical in every part, and held that in his hands. The demon, having passed the wine a while, took the treasure back without a look at true or false. Each went to his place at the table, sat at ease, and went on drinking. The Great Sage Sun slipped away with the treasure in hand, rejoicing inwardly: "Cunning as this demon chief is, the gourd bears the surname Sun after all."
But how he would set about it from here, to save his master and destroy the demons—who could say? Listen to the next chapter to find out.
Chapter 35
Traditional Chinese
第三十五回 外道施威欺正性 心猿獲寶伏邪魔
本性圓明道自通，翻身跳出網羅中。修成變化非容易，煉就長生豈俗同？清濁幾番隨運轉，闢開數劫任西東。逍遙萬億年無計，一點神光永注空。
此詩暗合孫大聖的道妙。他自得了那魔真寶，籠在袖中，喜道：「潑魔苦苦用心拿我，誠所謂水中撈月；老孫若要擒你，就好似火上弄冰。」藏著葫蘆，密密的溜出門外，現了本相，厲聲高叫道：「精怪開門！」傍有小妖道：「你又是甚人，敢來吆喝？」行者道：「快報與你那老潑魔，吾乃行者孫來也。」
那小妖急入裡報道：「大王，門外有個甚麼行者孫來了。」老魔大驚道：「賢弟，不好了，惹動他一窩風了。幌金繩現拴著孫行者，葫蘆裡現裝著者行孫，怎麼又有個甚麼行者孫？想是他幾個兄弟都來了。」二魔道：「兄長放心。我這葫蘆裝下一千人哩，我才裝了者行孫一個，又怕那甚麼行者孫？等我出去看看，一發裝來。」老魔道：「兄弟仔細。」
你看那二魔拿著個假葫蘆，還像前番，雄糾糾，氣昂昂，走出門高呼道：「你是那裡人氏，敢在此間吆喝？」行者道：「你認不得我：
家居花果山，祖貫水簾洞。只為鬧天宮，多時罷爭競。如今幸脫災，棄道從僧用。秉教上雷音，求經歸覺正。相逢野潑魔，卻把神通弄。還我大唐僧，上西參佛聖。兩家罷戰爭，各守平安境。休惹老孫焦，傷殘老性命。」
那魔道：「你且過來，我不與你相打，但我叫你一聲，你敢應麼？」行者笑道：「你叫我，我就應了；我若叫你，你可應麼？」那魔道：「我叫你，是我有個寶貝葫蘆，可以裝人；你叫我，卻有何物？」行者道：「我也有個葫蘆兒。」那魔道：「既有，拿出來我看。」行者就於袖中取出葫蘆道：「潑魔，你看。」幌一幌，復藏在袖中，恐他來搶。
那魔見了，大驚道：「他葫蘆是那裡來的？怎麼就與我的一般？縱是一根藤上結的，也有個大小不同，偏正不一，卻怎麼一般無二？」他便正色叫道：「行者孫，你那葫蘆是那裡來的？」行者委的不知來歷，接過口來，就問他一句道：「你那葫蘆是那裡來的？」那魔不知是個見識，只道是句老實言語，就將根本從頭說出道：「我這葫蘆是混沌初分，天開地闢，有一位太上老祖，解化女媧之名，煉石補天，普救閻浮世界。補到乾宮缺地，見一座崑崙山腳下，有一縷仙藤，上結著這個紫金紅葫蘆，卻便是老君留下到如今。」大聖聞言，就綽了他口氣道：「我的葫蘆，也是那裡來的。」魔頭道：「怎見得？」大聖道：「自清濁初開，天不滿西北，地不滿東南，太上道祖解化女媧，補完天缺，行至崑崙山下，有根仙藤，藤結有兩個葫蘆。我得一個是雄的，你那個卻是雌的。」那怪道：「莫說雌雄，但只裝得人的，就是好寶貝。」大聖道：「你也說得是，我就讓你先裝。」
那怪甚喜，急縱身跳將起去，到空中，執著葫蘆，叫一聲：「行者孫。」大聖聽得，卻就不歇氣，連應了八九聲，只是不能裝去。那魔墜將下來，跌腳搥胸道：「天那！只說世情不改變哩，這樣個寶貝，也怕老公，雌見了雄，就不敢裝了。」行者笑道：「你且收起，輪到老孫該叫你哩。」急縱觔斗，跳起去，將葫蘆底兒朝天，口兒朝地，照定妖魔，叫聲：「銀角大王。」那怪不敢閉口，只得應了一聲。倏的裝在裡面，被行者貼上「太上老君急急如律令奉敕」的帖子。心中暗喜道：「我的兒，你今日也來試試新了。」
他就按落雲頭，拿著葫蘆，心心念念，只是要救師父，又往蓮花洞口而來。那山上都是些窪踏不平之路，況他又是個圈盤腿，拐呀拐的走著，搖的那葫蘆裡漷漷索索，響聲不絕。你道他怎麼便有響聲？原來孫大聖是熬煉過的身體，急切化他不得；那怪雖也能騰雲駕霧，不過是些法術，大端是凡胎未脫，到於寶貝裡就化了。行者還不當他就化了，笑道：「我兒子啊，不知是撒尿耶，不知是漱口哩？這是老孫幹過的買賣。不等到七八日，化成稀汁，我也不揭蓋來看。忙怎的？有甚要緊？想著我出來的容易，就該千年不看才好。」他拿著葫蘆，說著話，不覺的到了洞口，把那葫蘆搖搖，一發響了。他道：「這個像發課的筩子響，倒好發課。等老孫發一課，看師父甚麼時才得出門。」你看他手裡不住的搖，口裡不住的念道：「周易文王、孔子聖人、桃花女先生、鬼谷子先生。」
那洞裡小妖看見道：「大王，禍事了，行者孫把二大王爺爺裝在葫蘆裡發課哩。」那老魔聞得此言，諕得魂飛魄散，骨軟觔麻，撲的跌倒在地，放聲大哭道：「賢弟呀！我和你私離上界，轉託塵凡，指望同享榮華，永為山洞之主。怎知為這和尚，傷了你的性命，斷吾手足之情。」滿洞群妖，一齊痛哭。
豬八戒吊在梁上，聽得他一家子齊哭，忍不住叫道：「妖精，你且莫哭，等老豬講與你聽。先來的孫行者，次來的者行孫，後來的行者孫，返復三字，都是我師兄一人。他有七十二變化，騰那進來，盜了寶貝，裝了令弟。令弟已是死了，不必這等扛喪。快些兒刷淨鍋灶，辦些香蕈、蘑菇、茶芽、竹筍、豆腐、麵觔、木耳、蔬菜，請我師徒們下來，與你令弟念卷《受生經》。」那老魔聞言，心中大怒道：「只說豬八戒老實，原來甚不老實！他倒作笑話兒打覷我。」叫：「小妖，且休舉哀，把豬八戒解下來，蒸得稀爛，等我吃飽了，再去拿孫行者報仇。」沙僧埋怨八戒道：「好麼，我說教你莫多話，多話的要先蒸吃哩。」那獃子也盡有幾分悚懼。傍有一小妖道：「大王，豬八戒不好蒸。」八戒道：「阿彌陀佛！是那位哥哥積陰德的？果是不好蒸。」又有一個妖道：「將他皮剝了，就好蒸。」八戒慌了道：「好蒸，好蒸，皮骨雖然粗糙，湯滾就爛，𣙢戶𣙢戶。」
正嚷處，只見前門外一個小妖報道：「行者孫又罵上門來了。」那老魔又大驚道：「這廝輕我無人。」叫：「小的們，且把豬八戒照舊吊起，查一查還有幾件寶貝。」管家的小妖道：「洞中還有三件寶貝哩。」老魔問：「是那三件？」管家的道：「還有七星劍、芭蕉扇與淨瓶。」老魔道：「那瓶子不中用：原是叫人，人應了就裝得，轉把個口訣兒教了那孫行者，倒把自家兄弟裝去了。不用他，放在家裡。快將劍與扇子拿來。」那管家的即將兩件寶貝獻與老魔。老魔將芭蕉扇插在後項衣領，把七星劍提在手中，又點起大小群妖有三百多名，都教一個個拈槍弄棒，理索掄刀。這老魔卻頂盔貫甲，罩一領赤焰焰的絲袍。群妖擺出陣去，要拿孫大聖。
那孫大聖早已知二魔化在葫蘆裡面，卻將他緊緊拴扣停當，撒在腰間，手持著金箍棒，準備廝殺。只見那老妖紅旗招展，跳出門來。卻怎生打扮：
頭上盔纓光燄燄，腰間帶束彩霞鮮。身穿鎧甲龍鱗砌，上罩紅袍烈火然。圓眼睜開光掣電，鋼鬚飄起亂飛煙。七星寶劍輕提手，芭蕉扇子半遮肩。行似流雲離海岳，聲如霹靂震山川。威風凜凜欺天將，怒帥群妖出洞前。
那老魔急令小妖擺開陣勢，罵道：「你這猴子，十分無禮。害我兄弟，傷我手足，著然可恨！」行者罵道：「你這討死的怪物，你一個妖精的性命捨不得。似我師父、師弟，連馬四個生靈，平白的吊在洞裡，我心何忍？情理何甘？快快的送將出來還我，多多貼些盤費，喜喜歡歡打發老孫起身，還饒了你這個老妖的狗命。」那怪那容分說，舉寶劍劈頭就砍；這大聖使鐵棒舉手相迎。這一場在洞門外好殺。咦！
金箍棒與七星劍，對撞霞光如閃電。悠悠冷氣逼人寒，蕩蕩昏雲遮嶺堰。那個皆因手足情，些兒不放善；這個只為取經僧，毫釐不容緩。兩家各恨一般仇，二處每懷生怒怨。只殺得天昏地暗鬼神驚，日淡煙濃龍虎戰。這個咬牙剉玉釘，那個怒目飛金焰。一來一往逞英雄，不住翻騰棒與劍。
這老魔與大聖戰經二十回合，不分勝負。他把那劍梢一指，叫聲：「小妖齊來。」那三百餘精一齊擁上，把行者圍在垓心。好大聖，公然無懼，使一條棒，左衝右撞，後抵前遮。那小妖都有手段，越打越上，一似綿絮纏身，摟腰扯腿，莫肯退後。大聖慌了，即使個身外身法，將左脅下毫毛拔了一把，嚼碎噴去，喝聲叫：「變！」一根根都變做行者。你看他長的使棒，短的掄拳，再小的沒處下手，抱著孤拐啃觔，把那小妖都打得星落雲散，齊聲喊道：「大王啊，事不諧矣，難矣乎哉！滿地盈山，皆是孫行者了。」被這身外法把群妖打退，止撇得老魔圍困中間，趕得東奔西走，出路無門。
那魔慌了，將左手擎著寶劍，右手伸於項後，取出芭蕉扇子，望東南丙丁火，正對離宮，唿喇的一扇子搧將下來只見那就地上，火光焰焰。原來這般寶貝，平白地搧出火來。那怪物著實無情，一連搧了七八扇子，熯天熾地，烈火飛騰。好火：
那火不是天上火，不是爐中火，也不是山頭火，也不是灶底火，乃是五行中自然取出的一點靈光火。這扇也不是凡間常有之物，也不是人工造就之物，乃是自開闢混沌以來產成的真寶之物。用此扇，搧此火，煌煌燁燁，就如電掣紅綃；灼灼輝輝，卻似霞飛絳綺。更無一縷青煙，盡是滿山赤焰。只燒得嶺上松翻成火樹，崖前柏變作燈籠。那窩中走獸貪性命，西撞東奔；這林內飛禽惜羽毛，高飛遠舉。這場神火飄空燎，只燒得石爛溪乾遍地紅。
大聖見此惡火，卻也心驚膽顫，道聲：「不好了，我本身可處，毫毛不濟，一落這火中，豈不真如燎毛之易？」將身一抖，遂將毫毛收上身來。只將一根變作假身子，避火逃災。他的真身，捻著避火訣，縱觔斗，跳將起去，脫離了大火之中，徑奔他蓮花洞裡，想著要救師父。急到門前，把雲頭按落，又見那洞門外有百十個小妖，都破頭折腳，肉綻皮開。原來都是他分身法打傷了的，都在這裡聲聲喚喚，忍疼而立。大聖見了，按不住惡性兇頑，掄起鐵棒，一路打將進去。可憐把那苦煉人身的功果息，依然是塊舊皮毛。
那大聖打絕了小妖，撞入洞裡，要解師父。又見那內面有火光焰焰，諕得他手慌腳忙道：「罷了，罷了，這火從後門口燒起來，老孫卻難救師父也。」正悚懼處，仔細看時，呀！原來不是火光，卻是一道金光。他正了性，往裡視之，乃羊脂玉淨瓶放光，卻自心中歡喜道：「好寶貝耶！那瓶子曾是那小妖拿在山上放光，老孫得了，不想那怪又復搜去。今日藏在這裡，原來也放光。」你看他竊了這瓶子，喜喜歡歡，且不救師父，急抽身往洞外而走。才出門，只見那妖魔提著寶劍，拿著扇子，從南而來。孫大聖迴避不及，被那老魔舉劍劈頭就砍。大聖急縱觔斗雲跳將起去，無影無蹤的逃了不題。
卻說那怪到得門口，但見屍橫滿地，就是他手下的群精。慌得仰天長嘆，止不住放聲大哭道：「苦哉！痛哉！」有詩為證。詩曰：
可恨猿乖馬劣頑，靈胎轉託降塵凡。只因錯念離天闕，致使忘形落此山。鴻雁失群情切切，妖兵絕族淚潺潺。何時孽滿開愆鎖，返本還原上御關？
那老魔慚惶不已，一步一聲，哭入洞內。只見那什物傢火俱在，只落得靜悄悄，沒個人形，悲切切，愈加悽慘。獨自個坐在洞中，蹋伏在那石案之上，將寶劍斜倚案邊，把扇子插於肩後，昏昏默默睡著了，這正是：人逢喜事精神爽，悶上心來瞌睡多。
話說孫大聖撥轉觔斗雲，佇立山前，想著要救師父，把那淨瓶兒牢扣腰間，徑來洞口打探。見那門開兩扇，靜悄悄的不聞消耗。隨即輕輕移步，潛入裡邊。只見那魔斜倚石案，呼呼睡著。芭蕉扇褪出肩衣，半蓋著腦後；七星劍還斜倚案邊。卻被他輕輕的走上前拔了扇子，急回頭，呼的一聲，跑將出去。原來這扇柄兒刮著那怪的頭髮，早驚醒他。擡頭看時，是孫行者偷了，急慌忙執劍來趕。那大聖早已跳出門前，將扇子撒在腰間，雙手掄開鐵棒，與那魔抵敵。這一場好殺：
惱壞潑妖王，怒發沖冠志。恨不過撾來囫圇吞，難解心頭氣。惡口罵猢猻：「你老大將人戲，傷我若干生，還來偷寶貝。這場決不容，定見存亡計。」大聖喝妖魔：「你好不知趣，徒弟要與老孫爭，累卵焉能擊石碎？」寶劍來，鐵棒去，兩家更不留仁義。一翻二復賭輸贏，三轉四回施武藝。蓋為取經僧，靈山參佛位。致令金火不相投，五行撥亂傷和氣；揚威耀武顯神通，走石飛沙弄本事。交鋒漸漸日將晡，魔頭力怯先迴避。
那老魔與大聖戰經三四十合，天將晚矣，抵敵不住，敗下陣來；徑往西南上，投奔壓龍洞去不題。
這大聖才按落雲頭，闖入蓮花洞裡，解下唐僧與八戒、沙和尚來。他三人脫得災危，謝了行者，卻問：「妖魔那裡去了？」行者道：「二魔已裝在葫蘆裡，想是這會子已化了。大魔才然一陣戰敗，往西南壓龍山去訖。概洞小妖，被老孫分身法打死一半；還有些敗殘回的，又被老孫殺絕。方才得入此處，解放你們。」唐僧謝之不盡道：「徒弟啊，多虧你受了勞苦。」行者笑道：「誠然勞苦。你們還只是吊著受疼，我老孫再不曾住腳，比急遞鋪的鋪兵還甚，反復裡外，奔波無已。因是偷了他的寶貝，方能平退妖魔。」豬八戒道：「師兄，你把那葫蘆兒拿出來與我們看看。只怕那二魔已化了也。」大聖先將淨瓶解下，又將金繩與扇子取出，然後把葫蘆兒拿在手道：「莫看，莫看。他先曾裝了老孫，被老孫漱口，哄得他揭開蓋子，老孫方得走了。我等切莫揭蓋，只怕他也會弄喧走了。」師徒們喜喜歡歡，將他那洞中的米麵菜蔬尋出，燒刷了鍋灶，安排些素齋吃了。飽餐一頓，安寢洞中，一夜無詞，早又天曉。
卻說那老魔徑投壓龍山，會聚了大小女怪，備言打殺母親，裝了兄弟，絕滅妖兵，偷騙寶貝之事。眾女怪一齊大哭，哀痛多時道：「你等且休悽慘。我身邊還有這口七星劍，欲會汝等女兵，都去壓龍山後，會借外家親戚，斷要拿住那孫行者報仇。」說不了，有門外小妖報道：「大王，山後老舅爺帥領若干兵卒來也。」老魔聞言，急換了縞素孝服，躬身迎接。原來那老舅爺是他母親之弟，名喚狐阿七大王。因聞得哨山的妖兵報道，他姐姐被孫行者打死，假變姐形，盜了外甥寶貝，連日在平頂山拒敵，他即帥本洞妖兵二百餘名，特來助陣，故此先攏姐家問信。才進門，見老魔掛了孝服，二人大哭。哭久，老魔拜下，備言前事。那阿七大怒，即命老魔換了孝服，提了寶劍，盡點女妖，合同一處，縱風雲，徑投東北而來。
這大聖卻教沙僧整頓早齋，吃了走路。忽聽得風聲，走出門看，乃是一夥妖兵，自西南上來。行者大驚，急抽身，忙呼八戒道：「兄弟，妖精又請救兵來也。」三藏聞言，驚恐失色道：「徒弟，似此如何？」行者笑道：「放心，放心。把他這寶貝都拿來與我。」大聖將葫蘆、淨瓶繫在腰間，金繩籠於袖內，芭蕉扇插在肩後，雙手掄著鐵棒。教沙僧保守師父，穩坐洞中。著八戒執釘鈀，同出洞外迎敵。
那怪物擺開陣勢，只見當頭的是阿七大王。他生的玉面長髯，鋼眉刀耳；頭戴金煉盔，身穿鎖子甲，手執方天戟。高聲罵道：「我把你個大膽的潑猴！怎敢這等欺人？偷了寶貝，傷了眷族，殺了妖兵，又敢久占洞府。趕早兒一個個引頸受死，雪我姐家之仇。」行者罵道：「你這夥作死的毛團，不識你孫外公的手段。不要走，領吾一棒。」那怪物側身躲過，使方天戟劈面相迎。兩個在山頭上一來一往，戰經三四回合，那怪力軟。敗陣回走。行者趕來，卻被老魔接住。又鬥了三合，只見那狐阿七復轉來攻。這壁廂八戒見了，急掣九齒鈀擋住。一個抵一個，戰經多時，不分勝敗，那老魔喝了一聲，眾妖兵一齊圍上。
卻說那三藏坐在蓮花洞裡，聽得喊聲振地，便叫：「沙和尚，你出去看你師兄勝負如何？」沙僧果舉降妖杖出來，喝一聲，撞將出去，打退群妖。阿七見事勢不利，回頭就走；被八戒趕上，照背後一鈀，就築得九點鮮紅往外冒，可憐一靈真性赴前程。急拖來剝了衣服看處，原來也是個狐狸精。
那老魔見傷了他老舅，丟了行者，提起寶劍，就劈八戒；八戒使鈀架住。正賭鬥間，沙僧撞近前來，舉杖便打。那妖抵敵不住，縱風雲，往南逃走。八戒、沙僧緊緊趕來。大聖見了，急縱雲跳在空中，解下淨瓶，罩定老魔，叫聲：「金角大王。」那怪只道是自家敗殘的小妖呼叫，就回頭應了一聲。颼的裝將進去，被行者貼上「太上老君急急如律令奉敕」的帖子。只見那七星劍墜落塵埃，也歸了行者。八戒迎著道：「哥哥，寶劍你得了，精怪何在？」行者笑道：「了了，已裝在我這瓶兒裡也。」沙僧聽說，與八戒十分歡喜。
當時通掃淨諸邪，回至洞裡，與三藏報喜道：「山已淨，妖已無矣，請師父上馬走路。」三藏喜不自勝。師徒們吃了早齋，收拾了行李、馬匹，奔西找路。
正行處，猛見路傍閃出一個瞽者，走上前，扯住三藏馬道：「和尚，那裡去？還我寶貝來。」八戒大驚道：「罷了，這是老妖來討寶貝了。」行者仔細觀看，原來是太上李老君，慌得近前施禮道：「老官兒，那裡去？」那老祖急昇玉局寶座，在九霄空裡佇立，叫：「孫行者，還我寶貝。」大聖起到空中道：「甚麼寶貝？」老君道：「葫蘆是我盛丹的，淨瓶是我盛水的，寶劍是我煉魔的，扇子是我搧火的，繩子是我一根勒袍的帶。那兩個怪：一個是我看金爐的童子，一個是我看銀爐的童子。只因他偷了我的寶貝，走下界來，正無覓處，卻是你今拿住，得了功績。」大聖道：「你這老官兒，著實無禮。縱放家屬為邪，該問個鈐束不嚴的罪名。」老君道：「不干我事，不可錯怪了人。此乃海上菩薩問我借了三次，送他在此，託化妖魔，試你師徒可有真心往西去也。」大聖聞言，心中作念道：「這菩薩也老大憊懶。當時解逃老孫，教保唐僧西去取經，我說路途艱澀難行，他曾許我到急難處，親來相救；如今反使精邪掯害。語言不的，該他一世無夫。若不是老官兒親來，我決不與他。既是你這等說，拿去罷。」
那老君收得五件寶貝，揭開葫蘆與淨瓶蓋口，倒出兩股仙氣。用手一指，仍化為金、銀二童子，相隨左右。只見那霞光萬道，咦！
縹緲同歸兜率院，逍遙直上大羅天。
畢竟不知此後又有甚事，孫大聖怎生保護唐僧，幾時得到西天，且聽下回分解。
English
The Heterodox Powers Wield Their Might Against the True Nature; the Mind-Ape Gains the Treasures and Subdues the Evil Fiends
His nature perfect and bright, the Way is open of itself; he turns in the air and leaps free of the net.Such transformations are not won with ease; long life so refined—is it granted as to common men?Through clear and turbid, turning with the wheel of fate; through many a kalpa breaking free, east or west at will.Free beyond all reckoning for billions of years—yet one point of spirit-light is poured forever into emptiness.
That poem secretly matches the mystery of the Great Sage Sun's way. Since he had gotten the demon's true treasures and stowed them in his sleeve, he said, delighted: "That brazen demon racked his wits to take me—truly like scooping the moon from the water; if Old Sun sets out to catch you, it will be like playing with ice on a fire." Hiding the gourd, he slipped stealthily out the door, showed his true form, and cried out loudly: "Demons, open the gate!" An imp beside the gate said: "Who are you now, to come bawling here?" Pilgrim said: "Report quickly to that brazen old demon of yours: Xingzhesun has come!"
The imp hurried inside to report: "Great King, outside the gate there is some Xingzhesun or other come." The old demon was alarmed: "Worthy brother, this is bad—we have stirred up his whole nest. The gold-swaying rope has Pilgrim Sun tied fast; the gourd has Zhexingsun packed inside; how comes there to be some Xingzhesun besides? I warrant his brothers have all come." The second demon said: "Ease your heart, elder brother. This gourd of mine packs a thousand men; I have packed but one, Zhexingsun—what is there to fear in some Xingzhesun? Wait while I go out and look, and pack him in with the rest." "Be careful, brother," said the old demon.
See the second demon, false gourd in hand, just as before, strutting and valiant, march out the gate and call loudly: "Where are you from, to come bawling here?" Pilgrim said: "You do not know me:
My home is Mount Flower-Fruit, my ancestral seat Water Curtain Cave.And for that wrecking of the Heavenly Palace, for long I left off strife.Now happily freed of that calamity, I left the Dao to serve a monk.Holding the teaching, bound for Thunderclap, seeking scriptures to return to the awakening true.Meeting wild brazen demons, I play my powers upon them.Give back my Tang monk of the great Tang, to go west and worship the Buddha sage.Let both sides end the war, each keeping to its own peaceful ground.Do not provoke Old Sun to fury, and lose your old lives for it."
The demon said: "Come here a moment. I will not fight you; I shall only call your name once—do you dare answer?" Pilgrim laughed: "If you call me, I will answer; and if I call you, will you answer?" The demon said: "When I call you, it is because I have a precious gourd that can pack a man; if you call me, what have you?" Pilgrim said: "I also have a gourd." The demon said: "If you have, take it out for me to see." Pilgrim drew the gourd from his sleeve: "Look, brazen demon." He swayed it once, then hid it in his sleeve again, fearing he would snatch it.
At the sight the demon was astonished: "Where did his gourd come from? How is it the very image of mine? Even gourds off one vine differ in size, one this way, one that—how is this one utterly the same?" Then he called out in earnest: "Xingzhesun, where did that gourd of yours come from?" Pilgrim truly did not know its origin; catching up the question, he asked in turn: "And where did your gourd come from?" The demon, not seeing the ruse, took it for an honest question and told the whole story from the beginning: "This gourd of mine dates from the first cleaving of chaos, when heaven opened and earth spread wide. There was then the Supreme Ancient Lord, who under the transformed name of Nüwa smelted stones to mend the sky and save all the world of Jambudvipa. While mending, he came to a gap of earth by the Qian palace and saw at the foot of Mount Kunlun a strand of immortal vine, on which grew this purple-gold red gourd—it is what Lord Lao left behind, come down to this day." At this the Great Sage caught the tone of his speech: "My gourd came from there too." "How so?" said the demon chief. The Great Sage said: "Since the first parting of clear and turbid, the sky has wanted its northwest and the earth its southeast. The Supreme Ancestor of the Way, transformed as Nüwa, mended the breach of heaven and, passing the foot of Mount Kunlun, found a strand of immortal vine bearing two gourds. I got the male; yours is the female." The monster said: "Never mind male and female. A treasure that can pack a man is a good treasure, that is all." The Great Sage said: "Well said. I yield you the first packing."
The monster, delighted, sprang up in haste into the air, held the gourd, and called: "Xingzhesun!" The Great Sage heard and, unflagging, answered eight or nine times in a row—but it could not pack him. The demon dropped back down, stamping and beating his breast: "Heavens! They say the ways of the world never change—even this treasure fears its husband; the female, seeing the male, dare not pack him." Pilgrim laughed: "Put it away; now it is Old Sun's turn to call you." He turned a quick somersault and leapt up, held the gourd bottom to the sky and mouth to the ground, took aim at the demon, and called: "Great King Silver Horn!" The monster dared not keep his mouth shut, and answered. In a flash he was packed inside, and Pilgrim pasted on the slip reading "By the urgent command of the Supreme Lord Lao, as the law prescribes, by imperial edict." He rejoiced inwardly: "My child, today it is your turn to taste something new."
He pressed down his cloud, gourd in hand, his heart and mind set on nothing but saving his master, and made for the mouth of Lotus Cave again. The paths on that mountain were all hollow and uneven, and he, being bandy-legged to begin with, went clumping along, shaking the gourd till it rustled and rattled without pause. And why did it rattle, do you think? Well, the Great Sage Sun's body was tempered through and through; it would not dissolve in haste. That monster, though he could ride the clouds and mists, did it by mere spells; his mortal flesh was not yet shed, and inside the treasure he melted. Pilgrim, not crediting that he had melted already, laughed: "My child—is that you passing water, or rinsing your mouth? Old Sun has done that trade myself. I shall not lift the lid to look before seven or eight days, when you have melted into thin broth. What is the hurry? What is the rush? Considering how easily I got out, a thousand years without looking would serve you right." Gourd in hand, talking as he went, he found himself at the cave mouth; he shook the gourd, and it rattled the louder. "It rattles like a diviner's tube," he said. "Good for casting a lot. Let Old Sun cast one, and see when my master will get out of doors." See him shaking it without pause, reciting without pause: "King Wen of the Changes, Master Kong the sage, Master Peach-Blossom Maid, Master Guigu."
An imp in the cave saw it and cried: "Great King, disaster! Xingzhesun has packed our Second Great King in the gourd and is casting lots with him!" At this the old demon's soul flew and his spirit scattered; his bones went soft and his sinews slack, and he fell flat on the ground, weeping aloud: "Worthy brother! You and I left the upper realm without leave and were reborn in the dust, hoping to share splendor together and be masters of these hills and caves forever. Who would have thought that for this monk you should lose your life, and I be severed from a brother's love?" The whole cave of demons wept aloud together.
Zhu Bajie, hanging from the beam, heard the whole family weeping together and could not help calling out: "Demons, do not weep yet; hear an old pig out. The first to come was Pilgrim Sun; next came Zhexingsun; then came Xingzhesun—turn those three names about and about: they are my one brother. He has his seventy-two transformations; he slipped in by his arts, stole the treasures, and packed your brother inside. Your brother is dead already; there is no need for all this mourning. Scrub the pots and stove clean quickly, lay in fragrant mushrooms, button mushrooms, tea buds, bamboo shoots, tofu, gluten, wood-ear, and greens, and invite my master and disciples down, to chant a scroll of the Scripture of Rebirth for your late brother." At this the old demon raged in his heart: "And they say Zhu Bajie is honest! He is nothing of the sort—he makes a joke of mocking me!" He called: "Imps, put off the mourning. Take Zhu Bajie down, steam him to a pulp; when I have eaten my fill I will go take Pilgrim Sun and have my revenge." Sha Monk reproached Bajie: "A fine business! I told you not to talk so much—the talker is first to be steamed and eaten." The Idiot himself was rather frightened. An imp nearby said: "Great King, Zhu Bajie is hard to steam." "Amida Buddha!" cried Bajie. "Which good brother has laid up this secret merit? Hard to steam indeed!" Another demon said: "Flay him, and he will steam well enough." Bajie panicked: "Easy to steam, easy to steam! Skin and bone may be coarse, I grant, but once the broth boils all goes soft—easy enough, easy enough."
While they were at this uproar an imp from the front gate reported: "Xingzhesun has come cursing at our gate again!" The old demon was alarmed again: "This fellow thinks there is no one in me." He called: "Lads, hang Zhu Bajie up again as before, and take count of what treasures remain." The imp steward said: "Three treasures yet remain in the cave." "Which three?" asked the old demon. "The Seven-Star Sword, the banana-leaf fan, and the vase," said the steward. The old demon said: "That vase is no use: it is made to call a man, and once he answers it packs him—but the formula has been taught to that Pilgrim Sun, and it packed our own brother instead. Have no use for it; keep it at home. Bring the sword and the fan quickly." The steward at once presented the two treasures to the old demon. The old demon stuck the banana-leaf fan in the collar behind his neck, took the Seven-Star Sword in hand, and mustered more than three hundred demons, great and small, each with spear or staff in hand, ropes coiled, blades whirled. The old demon himself set helmet on head and armor on body, mantled in a robe of blazing crimson silk; the demon host was drawn up in array to take the Great Sage Sun.
The Great Sage Sun, knowing long since that the second demon had melted in the gourd, made the knots fast and firm and slung it at his waist; the gold-banded staff was in his hand, ready for the fray. The old demon came leaping out the gate with crimson banners streaming. And how was he accoutered?
On his head the helmet plume blazed like flame; at his waist the belt was bound with fresh rosy cloud.His body cased in armor built of dragon scales; over it a red robe burning like fierce fire.His round eyes opened, flashing like lightning; his steel whiskers floated, wild as drifting smoke.The Seven-Star precious sword held lightly in hand; the banana-leaf fan half shading his shoulder.He moved like drifting cloud leaving sea and mountains; his voice was thunder cracking over stream and hill.His martial bearing, stern and dread, outshone the generals of heaven; in wrath he led his demon host out before the cave.
The old demon hastily ordered his imps to deploy, and cursed: "You monkey, utterly without manners! You have destroyed my brother, wounded my own flesh—truly detestable!" Pilgrim cursed back: "You death-seeking monster—one demon's life you cannot bear to lose! My master and my brother-disciples, four living souls with the horse, hang for nothing in your cave—how could my heart bear it? Where is the right in it? Hand them out quickly and give them back to me, throw in generous travel money, see Old Sun off with a light heart—and I may spare that mangy old life of yours." The monster brooked no parley: the precious sword rose and hacked at his crown; the Great Sage met it with raised iron staff. That was the battle before the cave gate. Ah!
The gold-banded staff and the Seven-Star Sword met, and rosy light burst out like lightning.A chill crept over all, cold to the bone; vast murky cloud buried the ridges and dikes.One fought for a brother's love, yielding never an inch of grace;this one only for the scripture-seeking monk, allowing not a hair's delay.Both sides nursed a like hatred; each heart bred its wrath and grudge.They fought till heaven darkened and earth blackened, startling ghosts and gods, the sun grown pale, the smoke grown thick—a battle of dragon and tiger.This one ground his teeth like jade nails filed; that one's glaring eyes flew golden sparks.Back and forth they played the hero, staff and sword wheeling without rest.
The old demon and the Great Sage fought twenty rounds without decision. He pointed with the sword's tip and called: "Imps, all of you, come!" The three hundred-odd spirits swarmed in together and ringed the Pilgrim round. Brave Great Sage! Utterly without fear he plied his staff, thrusting left, charging right, warding behind, screening before. The imps had their arts too: the more they were beaten the closer they pressed, like cotton wadding winding about him, hugging his waist, tugging his legs, refusing to fall back. The Great Sage, pressed hard, worked the art of the Body Outside the Body: he plucked a handful of hairs from under his left arm, chewed them fine, spat them out, and cried: "Change!" Every hair became a Pilgrim. See them: the tall ones plied staffs, the short ones swung fists, and the smallest, with no place to strike, hugged an ankle-bone and gnawed a sinew—until the imps were scattered like stars falling and clouds breaking, all crying with one voice: "Great King, all is lost, lost past mending! The whole ground, the whole mountain, is Pilgrim Sun!" The art of the body outside the body drove the demon host back, leaving the old demon alone in the middle of the rout, harried east and west, with no door of escape.
The demon, desperate, held the precious sword in his left hand, reached back behind his neck with his right, drew out the banana-leaf fan, and—aiming at the fire of Bing and Ding in the southeast, square against the Li palace—swished it down once: and on the very ground there sprang up flames blazing. For such a treasure as this fans fire out of nothing at all. And the monster was merciless indeed: seven or eight strokes in a row, scorching heaven and baking earth, fierce fire leaping. What a fire:
That fire was no fire of heaven, no fire of the furnace, no fire of the hilltop, no fire under the cooking pot, but a point of spirit-fire drawn naturally from the Five Elements.That fan was no common thing of the mortal world, no work of human hands, but a true treasure begotten since chaos first was cleft.With this fan fanning this fire, blazing and gleaming, it was like lightning rippling through red silk; glowing and glittering, it was like sunset clouds flung over crimson gauze.Not one wisp of smoke went up; the whole mountain was red flame.It burned till the pines on the ridge turned to trees of fire and the cypresses before the crag became lanterns.The beasts of their lairs, covetous of life, charged west and fled east; the birds of the woods, mindful of their feathers, flew high and far.That divine fire, drifting as it burned, scorched the stones to rottenness, dried the streams, and turned all the ground red.
At this wicked fire even the Great Sage's heart quailed and his gall trembled: "This is bad. My own body could endure it, but the hairs would not; once fallen into such a fire, would they not singe away as easily as hair?" He shook himself and drew the hairs back into his body. Only one he left changed into a false body of himself, to shun the fire and escape the calamity. His true body, twisting the sign for escaping fire, turned a somersault, leapt up, broke free of the great blaze, and made straight for Lotus Cave, bent on saving his master. Reaching the gate in haste, he pressed down his cloud and saw a hundred or more imps outside the cave door, all with broken heads and twisted limbs, flesh burst and skin torn. They were the ones his art of the divided body had wounded, standing there moaning, bearing their pain. At the sight the Great Sage could not curb his fierce and unruly temper; he whirled the iron staff and battered his way in. Pity them—the fruit of their bitter cultivation of human form was extinguished; they went back to being common hides and pelts.
The Great Sage, having finished off the imps, dashed into the cave to unbind his master. Then he saw flame blazing within, and his hands and feet went wild with fright: "It is over, it is over! The fire is burning up from the back gate—Old Sun will hardly save his master now." In the very middle of his dread he looked hard: ah! It was no firelight at all, but a beam of golden light. He steadied himself and looked within: it was the mutton-fat jade vase shining. His heart leapt: "A treasure indeed! That vase was the one the imps carried glowing on the mountain, and Old Sun got it—only to have the demon search it off me again. Hidden here today, and shining all the same." See him purloin the vase, gleeful, and—his master still unrescued—slip hastily out of the cave. Scarcely was he out the door when the demon came from the south, sword in one hand, fan in the other. The Great Sage Sun could not dodge in time; the old demon raised the sword and hacked at his crown. The Great Sage turned a swift somersault cloud and leapt away, gone without shadow or trace—but of that no more.
Now the monster came to the gate and found the ground strewn with corpses—all the spirits of his own following. He looked up to heaven with a long groan of dismay and wept aloud: "Bitter! Bitter loss!" There is a poem to prove it. The poem says:
Hateful, that unruly ape, that stubborn horse: souls entrusted to a turn of birth come down to the dusty world.Only because of one thought astray did they leave the gates of heaven, and, self forgotten, fall upon this mountain.The wild goose parted from its flock grieves keenly; the demon host cut off, its race ended, weeps in streams.When will their iniquity be full, the lock of guilt spring open, and, returned to root and source, they mount the imperial pass?
The old demon, shame and dread without end, wept his way into the cave, a cry at every step. Everything was there, pots and gear and all—only it had come to this: silence everywhere, never a figure to be seen; grief on grief, the desolation deeper still. Alone he sat in the cave, sank down upon the stone table, laid the precious sword aslant against its edge, stuck the fan behind his shoulder, and dropped into a dull and dreamless sleep. As the saying is: "In joy a man's spirits are bright; when gloom comes upon the heart, sleep comes thick."
The story goes that the Great Sage Sun wheeled his somersault cloud about, stood before the mountain, bent on saving his master, buckled the vase fast at his waist, and came to the cave mouth to scout. The two leaves of the door stood open; all was silent; not a sound within. He stole forward softly and slipped inside. There was the demon slumped against the stone table, snoring. The banana-leaf fan had slipped from his collar and half covered the back of his head; the Seven-Star Sword still leaned aslant by the table. Pilgrim walked up softly, drew out the fan, swung round, and—with a whoosh—ran out. But the fan's handle had scraped the demon's hair, and the touch had waked him. He raised his head, saw Pilgrim Sun thieving, and snatched up his sword in hot pursuit. The Great Sage was already out before the gate; he stowed the fan at his waist, whirled the iron staff two-handed, and stood against the demon. A fine battle it was:
Furious, that brazen demon king; his wrath lifted his crest.He could not seize him and swallow him whole, and so his spleen would not be still.With foul mouth he cursed the monkey: "Old as you are, you make a jest of men! You have slain so many of my folk, and now you come to steal my treasures. This I will by no means let pass; here we settle who lives and who dies."The Great Sage shouted the demon down: "How little you know your place! A disciple would contend with Old Sun? Can a heap of eggs shatter stone?"The precious sword came, the iron staff went; neither side kept back any kindness.Turn and return they staked the issue; three turns, four rounds, they spent their arts.All for the scripture-seeking monk, bound for Vulture Peak and the Buddha's seat.Hence metal and fire at odds, the Five Elements thrown into disorder, and harmony wounded; they flaunted might and made their powers shine, sent stones rolling and sand flying, each playing his stock of skill.As the blades crossed, the day wore toward late afternoon; the demon's strength failed first, and he drew away.
The old demon and the Great Sage fought thirty or forty rounds; the day was failing, he could hold out no longer, and he broke off the battle and fled straight away to the southwest, to seek refuge in Squeeze-Dragon Cave—but of that no more.
The Great Sage pressed down his cloud, burst into Lotus Cave, and unbound the Tang monk and Bajie and Sha Monk. The three, out of peril, thanked Pilgrim and asked: "Where have the demons gone?" Pilgrim said: "The second demon is packed in the gourd; no doubt he has melted by now. The eldest was just beaten in battle and has gone off to Press-Dragon Mountain to the southwest. Half the imps of this cave my art of the divided body battered to death, and those who crept back defeated Old Sun finished too. Only then could I get in here and free you." Tripitaka thanked him without end: "Disciple, it is your toil that has spared us." Pilgrim laughed: "Toil indeed! You hung and smarted in one place, but Old Sun never once stood still—worse off than a courier of the express post, in and out and round and round, running without end. Only by stealing his treasures could I level the demons and drive them off." Bajie said: "Brother, take that gourd out and let us have a look. I only fear the second demon has melted already." The Great Sage first unbuckled the vase, then brought out the gold rope and the fan, and last took the gourd in hand: "Do not look, do not look. It packed Old Sun once, and by rinsing my mouth I tricked him into lifting the lid, and only so did I get away. Let none of us lift the lid—I only fear he might play the same trick and slip out." Master and disciples, in high good humor, searched out the rice and flour and vegetables of the cave, fired and scrubbed the stove, and made do with a vegetarian meal. They ate their fill, slept soundly in the cave, passed a night with nothing to tell, and dawn came again.
Now the old demon went straight to Press-Dragon Mountain, gathered the she-demons great and small, and told the whole story: his mother beaten to death, his brother packed away, his demon host wiped out, his treasures stolen by trickery. The she-demons wept aloud together and mourned a long while; then he said: "Mourn no more. I have here this Seven-Star Sword, and I mean to muster your she-soldiers and go behind Press-Dragon Mountain, borrow kin of the mother's side—take that Pilgrim Sun we must, and have our revenge." He had scarcely finished when an imp from the gate reported: "Great King, the old uncle is at the head of a body of troops, coming from behind the mountain!" At this the old demon hastily changed into white mourning and bowed low to receive him. The old uncle was his mother's brother, called the Great King Fox the Seventh. For the demon scouts of the mountain had brought word that his elder sister had been beaten to death by Pilgrim Sun, who had taken her shape and stolen his nephews' treasures, and had been holding Flat-Top Mountain against assault for days; so he had brought more than two hundred demon soldiers of his own cave expressly to join the fight, and had stopped first at his sister's house for news. He was hardly inside when he saw the old demon in mourning, and the two wept together. After long weeping the old demon bowed low and told the whole affair. The Seventh flew into a rage, ordered the old demon out of his mourning and his sword into his hand; every she-demon was mustered into one body, and up they rose on wind and cloud, making straight for the northeast.
The Great Sage had told Sha Monk to get the morning meal ready, that they might eat and be gone. Suddenly he heard the sound of wind, went out the door to look, and saw a troop of demon soldiers coming up from the southwest. Pilgrim was startled, drew back quickly, and called to Bajie: "Brother, the demons have sent for reinforcements again." Tripitaka, hearing it, turned pale with dread: "Disciple, what now?" Pilgrim laughed: "Set your heart at ease, set it at ease. Bring me all those treasures." The Great Sage buckled the gourd and the vase at his waist, stowed the gold rope in his sleeve, stuck the banana-leaf fan behind his shoulder, and whirled the iron staff two-handed. He told Sha Monk to guard the master and keep steady in the cave, and ordered Bajie to take up the muckrake and go out with him to meet the foe.
The demons drew up their battle line, and at its head was the Great King the Seventh. He was jade-faced and long-whiskered, with brows of steel and ears like blades; on his head a gold-woven helmet, on his body chain mail, in his hand a halberd. He cursed aloud: "You bold brazen ape! How dare you use us so? Stolen the treasures, wounded our kin, slain our demon soldiers—and now you dare squat in our cave. Stretch your necks for death one and all, and quickly, to wipe out the wrong done my sister's house." Pilgrim cursed back: "You pack of death-seeking furballs, you do not know your grandfather Sun's arts. Stand still and take my staff." The monster twisted aside and met him face to face with the halberd. The two of them came and went upon the mountaintop three or four rounds; the monster's strength ebbed and he broke off and fled. Pilgrim pursued, but the old demon took his blow. They fought three rounds more, and the Fox the Seventh turned again to the attack. Bajie, seeing it, swiftly brought up his nine-toothed rake and barred his way. One against one they fought a long while, no victor yet, till the old demon gave a shout and the demon host closed in from every side.
Now Tripitaka, sitting in Lotus Cave, heard the shouting shake the ground and said: "Sha Monk, go out and see how your brother fares." Sha Monk took up his demon-subduing staff, gave a shout, drove out, and beat the demon host back. The Seventh, seeing the day going against him, turned to run; Bajie caught him and drove the rake into his back—nine points of fresh red welled out—and poor soul, his one true spirit sped on ahead. They dragged him over, stripped off his clothes, and looked: he too was a fox spirit.
When the old demon saw his old uncle struck down he abandoned the Pilgrim, raised his precious sword, and hacked at Bajie; Bajie caught it on his rake. As they fought, Sha Monk closed in, staff raised, and struck. The demon could not withstand them both; up on wind and cloud he fled south. Bajie and Sha Monk pressed hard after him. The Great Sage saw it, sprang up on his cloud into the air, unslung the vase, covered the old demon with it, and called: "Great King Golden Horn!" The monster, taking it for one of his own beaten imps calling, turned his head and answered. Whoosh—into the vase he went, and Pilgrim pasted on the slip reading "By the urgent command of the Supreme Lord Lao, as the law prescribes, by imperial edict." The Seven-Star Sword dropped to the dust, and it too went to Pilgrim. Bajie met him: "Brother, you have the precious sword—where is the monster?" Pilgrim laughed: "Done and done—packed inside this vase of mine." Hearing this, Sha Monk and Bajie rejoiced exceedingly.
With every fiend thus swept clean away they returned to the cave and brought the good news to Tripitaka: "The mountain is clear, the demons are no more; mount, Master, and let us take the road." Tripitaka could not contain his joy. Master and disciples ate their morning meal, packed the luggage, saddled the horse, and made westward for the road.
They had gone only a little way when a blind man sprang out from beside the road, came up, and caught the Tang monk's horse: "Monk, where are you going? Give me back my treasures." Bajie was startled: "It is over—the old demon has come for his treasures." Pilgrim looked carefully: it was the Supreme Old Lord Li himself. In a flurry he came close and made his salutation: "Old gentleman, where are you going?" The Ancient Lord mounted at once his jade throne and stood poised in the ninth heaven, calling: "Pilgrim Sun, give me back my treasures." The Great Sage rose into the air: "What treasures?" Lord Lao said: "The gourd held my elixir, the vase my water, the sword refined my demons, the fan tended my fire, and the rope was the belt that girded my robe. Those two monsters were my furnace boys—one who kept the gold furnace, one who kept the silver furnace. They stole my treasures and slipped down into the world; I had nowhere to seek them, and now you have caught them, and earned merit." The Great Sage said: "You old gentleman, you are without manners entirely. To let your household run wild into wickedness—you deserve to be charged with slack discipline." Lord Lao said: "It is no doing of mine; lay the blame where it belongs. It was the Bodhisattva over the sea who asked the loan of them of me three times, and set them here, transformed into demons, to test whether you master and disciples had the true will to go west." At this the Great Sage muttered in his heart: "That Bodhisattva is a lazy one indeed. When she freed Old Sun and set him to guard the Tang monk westward to the scriptures, I said the road was rough and hard, and she promised me that in desperate straits she would come herself to the rescue; and now she turns fiends loose to do me mischief. A promise not kept—she shall never have a husband all her days. Had the old gentleman not come himself, I would never have given them up. Since that is how it is—take them."
Lord Lao took up all five treasures, lifted the lids of gourd and vase, and poured out two streams of immortal vapor. With a point of his finger they became again the two boys, Gold and Silver, attending at his side. And then rose rosy light in ten thousand rays. Ah!
Dim and distant, all return together to the Tushita court; free and untroubled, straight up to the Great Canopy Heaven.
But what would happen after this, how the Great Sage Sun would guard the Tang monk, and when they would reach the Western Heaven—who could say? Listen to the next chapter to find out.
Chapter 36
Traditional Chinese
第三十六回 心猿正處諸緣伏 劈破傍門見月明
卻說孫行者按落雲頭，對師父備言菩薩借童子，老君收去寶貝之事。三藏稱謝不已，死心塌地辦虔誠，捨命投西，攀鞍上馬，豬八戒挑著行李，沙和尚攏著馬頭，孫行者執了鐵棒，剖開路，徑下高山前進。說不盡那水宿風餐，披霜冒露。
師徒們行罷多時，前又一山阻路。三藏在那馬上高叫：「徒弟啊，你看那裡山勢崔巍，須是要仔細隄防，恐又有魔障侵身也。」行者道：「師父休要胡思亂想，只要定性存神，自然無事。」三藏道：「徒弟呀，西天怎麼這等難行？我記得離了長安城，在路上春盡夏來，秋殘冬至，有四五個年頭，怎麼還不能得到？」行者聞言，呵呵笑道：「早哩，早哩，還不曾出大門哩。」八戒道：「哥哥不要扯謊。人間就有這般大門？」行者道：「兄弟，我們還在堂屋裡轉哩。」沙僧笑道：「師兄，少說大話嚇我。那裡就有這般大堂屋，卻也沒處買這般大過梁啊。」行者道：「兄弟，若依老孫看時，把這青天為屋瓦，日月作窗櫺，四山五岳為梁柱，天地猶如一敞廳。」八戒聽說道：「罷了，罷了，我們只當轉些時回去罷。」行者道：「不必亂談，只管跟著老孫走路。」
好大聖，橫擔了鐵棒，領定了唐僧，剖開山路，一直前進。那師父在馬上遙觀，好一座山景。真個是：
山頂嵯峨摩斗柄，樹梢彷彿接雲霄。青煙堆裡，時聞得谷口猿啼；亂翠陰中，每聽得松間鶴唳。嘯風山魅立溪間，戲弄樵夫；成器狐狸坐崖畔，驚張獵戶。好山！看那八面崖巍，四圍險峻。古怪喬松盤翠蓋，枯摧老樹掛藤蘿。泉水飛流，寒氣透人毛髮冷；巔峰屹𡶧，清風射眼夢魂驚。時聽大蟲哮吼，每聞山鳥時鳴。麂鹿成群穿荊棘，往來跳躍；獐𤜱結黨尋野食，前後奔跑。佇立草坡，一望並無客旅；行來深凹，四邊俱有豺狼。應非佛祖修行處，盡是飛禽走獸場。
那師父戰戰兢兢，進此深山，心中悽慘，兜住馬，叫聲：「悟空啊！我
自從益智登山盟，王不留行送出城。路上相逢三棱子，途中催趲馬兜鈴。尋坡轉澗求荊芥，邁嶺登山拜茯苓。防己一身如竹瀝，茴香何日拜朝廷？」
孫大聖聞言，呵呵冷笑道：「師父不必罣念，少要心焦，且自放心前進，還你個功到自然成也。」師徒們玩著山景，信步行時，早不覺紅輪西墜。正是：
十里長亭無客走，九重天上現星辰。八河船隻皆收港，七千州縣盡關門。六宮五府回官宰，四海三江罷釣綸。兩座樓頭鐘鼓響，一輪明月滿乾坤。
那長老在馬上遙觀，只見那山凹裡有樓臺疊疊，殿閣重重。三藏道：「徒弟，此時天色已晚，幸得那壁廂有樓閣不遠，想必是庵觀寺院，我們都到那裡借宿一宵，明日再行罷。」行者道：「師父說得是。不要忙，等我且看好歹如何。」那大聖跳在空中，仔細觀看，果然是座山門。但見：
八字磚牆泥紅粉，兩邊門上釘金釘。疊疊樓臺藏嶺畔，層層宮闕隱山中。萬佛閣對如來殿，朝陽樓應大雄門。七層塔屯雲宿霧，三尊佛神現光榮。文殊臺對伽藍舍，彌勒殿靠大慈廳。看山樓外青光舞，步虛閣上紫雲生。松關竹院依依綠，方丈禪堂處處清。雅雅幽幽供樂事，川川道道喜迴迎。參禪處有禪僧講，演樂房多樂器鳴。妙高臺上曇花墜，說法壇前貝葉生。正是那林遮三寶地，山擁梵王宮。半壁燈煙光閃灼，一行香靄霧朦朧。
孫大聖按下雲頭，報與三藏道：「師父，果然是一座寺院，卻好借宿，我們去來。」
這長老放開馬，一直前來，徑到了山門之外。行者道：「師父，這一座是甚麼寺？」三藏道：「我的馬蹄才然停住，腳尖還未出鐙，就問我是甚麼寺，好沒分曉。」行者道：「你老人家自幼為僧，須曾講過儒書，方才去演經法，文理皆通，然後受唐王的恩宥。門上有那般大字，如何不認得？」長老罵道：「潑猢猻！說話無知。我才面西催馬，被那太陽影射，奈何門雖有字，又被塵垢朦朧，所以未曾看見。」行者聞言，把腰兒躬一躬，長了二丈餘高，用手展去灰塵，道：「師父，請看。」上有五個大字，乃是「敕建寶林寺」。行者收了法身，道：「師父，這寺裡誰進去借宿？」三藏道：「我進去。你們的嘴臉醜陋，言語粗疏，性剛氣傲，倘或衝撞了本處僧人，不容借宿，反為不美。」行者道：「既如此，請師父進去，不必多言。」
那長老卻丟了錫杖，解下斗篷，整衣合掌，徑入山門。只見兩邊紅漆欄杆裡面，高坐著一對金剛，裝塑的威儀惡醜：
一個鐵面鋼鬚似活容，一個燥眉圜眼若玲瓏。左邊的拳頭骨突如生鐵，右邊的手掌崚嶒賽赤銅。金甲連環光燦爛，明盔繡帶映飄風。西方真個多供佛，石鼎中間香火紅。
三藏見了，點頭長嘆道：「我那東土，若有人也將泥胎塑這等大菩薩，燒香供養啊，我弟子也不去西天去矣。」正嘆息處，又到了二層山門之內。見有四大天王之像，乃是持國、多聞、增長、廣目，按東北西南風調雨順之意。進了二層門裡，又見有喬松四樹，一樹樹翠蓋蓬蓬，卻如傘狀。忽擡頭，乃是大雄寶殿。那長老合掌皈依，舒身下拜。拜罷起來，轉過佛臺，到於後門之下。又見有倒座觀音普度南海之像。那壁上都是良工巧匠裝塑的那些蝦、魚、蟹、鱉，出頭露尾，跳海水波潮耍子。長老又點頭三五度，感嘆萬千聲道：「可憐啊！鱗甲眾生都拜佛，為人何不肯修行？」
正讚嘆間，又見三門裡走出一個道人。那道人忽見三藏相貌稀奇，丰姿非俗，急趨步上前施禮道：「師父那裡來的？」三藏道：「弟子是東土大唐駕下差來，上西天拜佛求經的。今到寶方，天色將晚，告借一宿。」那道人道：「師父莫怪，我做不得主，我是這裡掃地、撞鐘、打勤勞的道人。裡面還有個管家的老師父哩，待我進去稟他一聲。他若留你，我就出來奉請；若不留你，我卻不敢羈遲。」三藏道：「累及你了。」
那道人急到方丈報道：「老爺，外面有個人來了。」那僧官即起身，換了衣服，按一按毘盧帽，披上袈裟，急開門迎接，問道人：「那裡人來？」道人用手指定道：「那正殿後邊不是一個人？」那三藏光著一個頭，穿一領二十五條達摩衣，足下登一雙拖泥帶水的達公鞋，斜倚在那後門首。僧官見了，大怒道：「道人少打！你豈不知我是僧官，但只有城上來的士夫降香，我方出來迎接？這等個和尚，你怎麼多虛少實，報我接他？看他那嘴臉，不是個誠實的，多是雲遊方上僧，今日天晚，想是要來借宿。我們方丈中，豈容他打攪？教他往前廊下蹲罷了，報我怎麼？」抽身轉去。
長老聞言，滿眼垂淚道：「可憐，可憐！這才是人離鄉賤。我弟子從小兒出家，做了和尚，又不曾拜懺吃葷生歹意，看經懷怒壞禪心；又不曾丟瓦拋磚傷佛殿，阿羅臉上剝真金。噫！可憐啊！不知是那世裡觸傷天地，教我今生常遇不良人。──和尚，你不留我們宿便罷了，怎麼又說這等憊懶話，教我們在前道廊下去蹲？此話不與行者說還好，若說了，那猴子進來，一頓鐵棒，把孤拐都打斷你的。」長老道：「也罷，也罷。常言道：『人將禮樂為先。』我且進去問他一聲，看他意下如何？」
那師父踏腳跡，跟他進方丈門裡。只見那僧官脫了衣服，氣呼呼的坐在那裡，不知是念經，又不知是與人家寫法事，見那桌案上有些紙劄堆積。唐僧不敢深入，就立於天井裡，躬身高叫道：「老院主，弟子問訊了。」那和尚就有些不耐煩他進裡邊來的意思，半答不答的還了個禮，道：「你是那裡來的？」三藏道：「弟子乃東土大唐駕下差來，上西天拜活佛求經的。經過寶方，天晚，求借一宿，明日不犯天光就行了。萬望老院主方便方便。」那僧官才欠起身來道：「你是那唐三藏麼？」三藏道：「不敢，弟子便是。」僧官道：「你既往西天取經，怎麼路也不會走？」三藏道：「弟子更不曾走貴處的路。」他道：「正西去，只有四五里遠近，有一座三十里店，店上有賣飯的人家，方便好宿。我這裡不便，不好留你們遠來的僧。」三藏合掌道：「院主，古人有云：『庵觀寺院，都是我方上人的館驛，見山門就有三升米分。』你怎麼不留我，卻是何情？」僧官怒聲叫道：「你這遊方的和尚，便是有些油嘴油舌的說話。」三藏道：「何為油嘴油舌？」僧官道：「古人云：『老虎進了城，家家都閉門。雖然不咬人，日前壞了名。』」三藏道：「怎麼『日前壞了名』？」他道：「向年有幾眾行腳僧，來於山門口坐下。是我見他寒薄，一個個衣破鞋無，光頭赤腳，我嘆他那般襤褸，即忙請入方丈，延之上坐，款待了齋飯，又將故衣各借一件與他，就留他住了幾日。怎知他貪圖自在衣食，更不思量起身，就住了七八個年頭。住便也罷，又幹出許多不公的事來。」三藏道：「有甚麼不公的事？」僧官道：「你聽我說：
閑時沿牆拋瓦，悶來壁上扳釘。冷天向火折窗櫺。夏日拖門攔徑。幡布扯為腳帶，牙香偷換蔓菁。常將琉璃把油傾。奪碗奪鍋賭勝。」
三藏聽言，心中暗道：「可憐啊！我弟子可是那等樣沒脊骨的和尚？」欲待要哭，又恐那寺裡的老和尚笑他，但暗暗扯衣揩淚，忍氣吞聲，急走出去，見了三個徒弟。那行者見師父面上含怒，向前問：「師父，寺裡和尚打你來？」唐僧道：「不曾打。」八戒說：「一定打來；不是，怎麼還有些哭包聲？」那行者道：「罵你來？」唐僧道：「也不曾罵。」行者道：「既不曾打，又不曾罵，你這般苦惱怎麼？好道是思鄉哩？」唐僧道：「徒弟，他這裡不方便。」行者笑道：「這裡想是道士？」唐僧怒道：「觀裡才有道士，寺裡只是和尚。」行者道：「你不濟事。但是和尚，即與我們一般。常言道：『既在佛會下，都是有緣人。』你且坐，等我進去看看。」
好行者，按一按頂上金箍，束一束腰間裙子，執著鐵棒，徑到大雄寶殿上，指著那三尊佛像道：「你本是泥塑金裝假像，內裡豈無感應？我老孫保領大唐聖僧往西天拜佛求取真經，今晚特來此處投宿，趁早與我報名；假若不留我等，就一頓棍打碎金身，教你還現本相泥土。」
這大聖正在前邊發狠，搗叉子亂說，只見一個燒晚香的道人點了幾枝香，來佛前爐裡插。被行者咄的一聲，諕了一跌；爬起來看見臉，又是一跌；嚇得滾滾蹡蹡，跑入方丈裡，報道：「老爺，外面有個和尚來了。」那僧官道：「你這夥道人都少打。一行說教他往前廊下去蹲，又報甚麼？再說打二十。」道人說：「老爺，這個和尚比那個和尚不同：生得惡躁，沒脊骨。」僧官道：「怎的模樣？」道人道：「是個圓眼睛，查耳朵，滿面毛，雷公嘴。手執一根棍子，咬牙狠狠的，要尋人打哩。」僧官道：「等我出去看。」
他即開門，只見行者撞進來了。真個生得醜陋：七高八低孤拐臉，兩隻黃眼睛，一個磕額頭，獠牙往外生。就像屬螃蟹的，肉在裡面，骨在外面。那老和尚慌得把方丈門關了。行者趕上，撲的打破門扇，道：「趕早將乾淨房子打掃一千間，老孫睡覺。」僧官躲在房裡，對道人說：「怪他生得醜麼，原來是說大話折作的這般嘴臉。我這裡連方丈、佛殿、鐘鼓樓、兩廊，共總也不上三百間，他卻要一千間睡覺，卻打那裡來？」道人說：「師父，我也是嚇破膽的人了，憑你怎麼答應他罷。」那僧官戰索索的高叫道：「那借宿的長老，我這小荒山不方便，不敢奉留，往別處去宿罷。」
行者將棍子變得盆來粗細，直壁壁的豎在天井裡，道：「和尚，不方便，你就搬出去。」僧官道：「我們從小兒住的寺，師公傳與師父，師父傳與我輩，我輩要遠繼兒孫。他不知是那裡勾當，冒冒失失的，教我們搬哩。」道人說：「老爺，十分不尷尬，搬出去也罷，扛子打進門來了。」僧官道：「你莫胡說，我們老少眾人四五百名和尚，往那裡搬？搬出去，卻也沒處住。」行者聽見道：「和尚，沒處搬，便著一個出來打樣棍。」老和尚叫道人：「你出去與我打個樣棍來。」那道人慌了道：「爺爺呀！那等個大杠子，教我去打樣棍？」老和尚道：「『養軍千日，用軍一朝。』你怎麼不出去？」道人說：「那杠子莫說打來，若倒下來，壓也壓個肉泥。」老和尚道：「也莫要說壓，只道豎在天井裡，夜晚間走路，不記得啊，一頭也撞個大窟窿。」道人說：「師父，你曉得這般重，卻教我出去打甚麼樣棍？」他自家裡面轉鬧起來。
行者聽見道：「是也禁不得，假若就一棍打殺一個，我師父又怪我行兇了。且等我另尋一個甚麼打與你看看。」忽擡頭，只見方丈門外有一個石獅子，卻就舉起棍來，乒乓一下，打得粉亂麻碎。那和尚在窗眼兒裡看見，就嚇得骨軟觔麻，慌忙往床下拱；道人就往鍋門裡鑽，口中不住叫：「爺爺，棍重，棍重，禁不得，方便，方便！」行者道：「和尚，我不打你。我問你：這寺裡有多少和尚？」僧官戰索索的道：「前後是二百八十五房頭，共有五百個有度牒的和尚。」行者道：「你快去把那五百個和尚都點得齊齊整整，穿了長衣服出去，把我那唐朝的師父接進來，就不打你了。」僧官道：「爺爺，若是不打，便擡也擡進來。」行者道：「趁早去。」僧官叫道人：「你莫說嚇破了膽，就是嚇破了心，便也去與我叫這些人來，接唐僧老爺爺來。」
那道人沒奈何，捨了性命，不敢撞門，從後邊狗洞裡鑽將出去，徑到正殿上，東邊打鼓，西邊撞鐘。鐘鼓一齊響處，驚動了兩廊大小僧眾，上殿問道：「這早還不晚哩，撞鐘打鼓做甚？」道人說：「快換衣服，隨老師父排班，出山門外，迎接唐朝來的老爺。」那眾和尚真個齊齊整整，擺班出門迎接。有的披了袈裟；有的著了偏衫；無的穿著個一口鐘直裰；十分窮的，沒有長衣服，就把腰裙接起兩條披在身上。行者看見道：「和尚，你穿的是甚麼衣服？」和尚見他醜惡，道：「爺爺，不要打，等我說。這是我們城中化的布，此間沒有裁縫，是自家做的個一裹窮。」
行者聞言暗笑，押著眾僧，出山門外跪下。那僧官磕頭高叫道：「唐老爺，請方丈裡坐。」八戒看見道：「師父老大不濟事，你進去時，淚汪汪，嘴上掛得油瓶。師兄怎麼就有此獐智，教他們磕頭來接？」三藏道：「你這個獃子，好不曉禮。常言道：『鬼也怕惡人哩。』」唐僧見他們磕頭禮拜，甚是不過意，上前叫：「列位請起。」眾僧叩頭道：「老爺若和你徒弟說聲方便，不動杠子，就跪一個月也罷。」唐僧叫：「悟空，莫要打他。」行者道：「不曾打；若打，這會已打斷了根矣。」那些和尚卻才起身，牽馬的牽馬，挑擔的挑擔，擡著唐僧，馱著八戒，挽著沙僧，一齊都進山門裡去，卻到後面方丈中，依敘坐下。
眾僧卻又禮拜。三藏道：「院主請起，再不必行禮，作踐貧僧，我和你都是佛門弟子。」僧官道：「老爺是上國欽差，小和尚有失迎接。今到荒山，奈何俗眼不識尊儀，與老爺邂逅相逢。動問老爺：一路上是吃素？是吃葷？我們好去辦飯。」三藏道：「吃素。」僧官道：「徒弟，這個爺爺好的吃葷。」行者道：「我們也吃素，都是胎裡素。」那和尚道：「爺爺呀！這等兇漢也吃素？」有一個膽量大的和尚，近前又問：「老爺既然吃素，煮多少米的飯方夠吃？」八戒道：「小家子和尚，問甚麼？一家煮上一石米。」那和尚都慌了，便去刷洗鍋灶，各房中安排茶飯。高掌明燈，調開桌椅，管待唐僧。
師徒們都吃罷了晚齋，眾僧收拾了家火。三藏稱謝道：「老院主，打攪寶山了。」僧官道：「不敢，不敢。怠慢，怠慢。」三藏道：「我師徒卻在這裡安歇？」僧官道：「老爺不要忙，小和尚自有區處。」叫：「道人，那壁廂有幾個人聽使令的？」道人說：「師父，有。」僧官吩咐道：「你們著兩個去安排草料，與唐老爺喂馬。著幾個去前面把那三間禪堂，打掃乾淨鋪設床帳，快請老爺安歇。」
那些道人聽命，各各整頓齊備，卻來請唐老爺安寢。他師徒們牽馬挑擔，出方丈，徑至禪堂門首看處，只見那裡面燈火光明，兩梢間鋪著四張藤屜床。行者見了，喚那辦草料的道人，將草料擡來，放在禪堂裡面，拴下白馬，教道人都出去。三藏坐在中間。燈下，兩班兒立五百個和尚，都伺候著，不敢撤離。三藏欠身道：「列位請回，貧僧好自在安寢也。」眾僧決不敢退。僧官上前，吩咐大眾：「伏侍老爺安置了再回。」三藏道：「即此就是安置了，都就請回。」眾人卻才敢散去訖。
唐僧舉步出門小解，只見明月當天，叫：「徒弟。」行者、八戒、沙僧都出來侍立。因感這月清光皎潔，玉宇深沉，真是一輪高照，大地分明。對月懷歸，口占一首古風長篇。詩云：
皓魄當空寶鏡懸，山河搖影十分全。瓊樓玉宇清光滿，冰鑑銀盤爽氣旋。萬里此時同皎潔，一年今夜最明鮮。渾如霜餅離滄海，卻似冰輪掛碧天。別館寒窗孤客悶，山村野店老翁眠。乍臨漢苑驚秋鬢，才到秦樓促晚奩。庾亮有詩傳晉史，袁宏不寐泛江船。光浮杯面寒無力，清映庭中健有仙。處處窗軒吟白雪，家家院宇弄冰弦。今宵靜玩來山寺，何日相同返故園？
行者聞言，近前答曰：「師父啊，你只知月色光華，心懷故里，更不知月家之意，乃先天法象之規繩也。月至三十日，陽魂之金散盡，陰魄之水盈輪，故純黑而無光，乃曰『晦』。此時與日相交，在晦朔兩日之間，感陽光而有孕。至初三日一陽現，初八日二陽生，魄中魂半，其平如繩，故曰『上弦』。至今十五日，三陽備足，是以團圓，故曰『望』。至十六日一陰生，二十二日二陰生，此時魂中魄半，其平如繩，故曰『下弦』。至三十日三陰備足，亦當『晦』。此乃先天採煉之意。我等若能溫養二八，九九成功，那時節，見佛容易，返故田亦易也。詩曰：
前弦之後後弦前，藥味平平氣象全。採得歸來爐裡煉，志心功果即西天。」
那長老聽說，一時解悟，明徹真言。滿心歡喜，稱謝了悟空。沙僧在傍笑道：「師兄此言雖當，只說的是弦前屬陽，弦後屬陰，陰中陽半，得水之金；更不道：
水火相攙各有緣，全憑土母配如然。三家同會無爭競，水在長江月在天。」
長老聞得，亦開茅塞。正是：
理明一竅通千竅，說破無生即是仙。
八戒上前扯住長老道：「師父，莫聽亂講，誤了睡覺。這月啊：
缺之不久又團圓，似我生來不十全。吃飯嫌我肚子大，拿碗又說有黏涎。他都伶俐修來福，我自痴愚積下緣。我說你取經還滿三塗業，擺尾搖頭直上天。」
三藏道：「也罷，徒弟們走路辛苦，先去睡下。等我把這卷經來念一念。」行者道：「師父差了。你自幼出家，做了和尚，小時的經文，那本不熟？卻又領了唐王旨意，上西天見佛，求取大乘真典。如今功未完成，佛未得見，經未曾取，你念的是那卷經兒？」三藏道：「我自出長安，朝朝跋涉，日日奔波，小時的經文恐怕生了。幸今夜得閑，等我溫習溫習。」行者道：「既這等說，我們先去睡也。」他三人各往一張藤床上睡下。長老掩上禪堂門，高剔銀缸，鋪開經本，默默看念。正是那：
樓頭初鼓人煙靜，野浦漁舟火滅時。
畢竟不知那長老怎麼樣離寺，且聽下回分解。
English
The Mind-Ape Set Right, All Conditions Submit; the Side Gate Cleaved Open, the Moon Shines Bright
Now Pilgrim Sun pressed down his cloud and told his master the whole story: how the Bodhisattva had borrowed the boys, and how Lord Lao had carried off the treasures. Tripitaka thanked him without end and set his whole heart on devotion, staking his life on the west. He took the saddle and mounted; Zhu Bajie shouldered the luggage, Sha Monk gathered in the horse's head, Pilgrim Sun took up his iron staff, cut the road open, and straight down the high mountain they pressed forward. No telling of lodging by the water and meals in the wind, wrapped in frost and breasting the dew.
Master and disciples had gone a long while when another mountain blocked the way. Tripitaka called out from horseback: "Disciples, see how lofty that mountain rises; we must be on our guard, for fear some demon hindrance should set upon us again." "Do not let your thoughts run wild, Master," said Pilgrim. "Only steady your nature and keep your spirit, and all will be well of itself." Tripitaka said: "Disciples, why is the Western Heaven so hard to reach? I remember leaving the city of Chang'an: on the road spring has ended and summer come, autumn waned and winter arrived—four or five years now—and still we have not arrived?" Hearing this, Pilgrim laughed: "Early days, early days! We have not yet come out the front gate." "Brother, do not lie," said Bajie. "Is there such a gate in the world of men?" Pilgrim said: "Brother, we are still turning about in the main hall." Sha Monk laughed: "Brother, spare me your big talk. Even granting so vast a main hall, there is nowhere to buy so vast a crossbeam." "Brother, as Old Sun sees it: let the blue sky be the roof tiles, sun and moon the latticed windows, the four mountains and five peaks the beams and pillars—and heaven and earth are one open hall," said Pilgrim. Hearing this Bajie said: "It is over, it is over; we may as well turn back after a bit." "No idle talk," said Pilgrim. "Just follow Old Sun and keep walking."
Brave Great Sage! He bore the iron staff crosswise, held the Tang monk steady, cut through the mountain paths, and pressed straight on. The master, gazing far from horseback—what a mountain scene! Truly:
The summits towered and touched the Dipper's shaft; the treetops all but met the clouds.From the heaps of blue smoke came now and then the gibbons' cry at the valley's mouth; in the tangled green shade, always the cranes calling among the pines.Wind-yelling mountain demons stood in the streambed to tease the woodcutters; foxes grown to their power sat at the crag's edge and startled the hunters.What a mountain! See the cliffs towering on eight sides, the peril steep on every hand.Strange, lofty pines coiled in canopies of green; withered, broken old trees hung with vines.Springs leapt and streamed, their cold piercing to the roots of the hair; the crests stood stark, and the clear wind stung the eye and startled the dreaming soul.Now and then came the roar of the great cat; always the calls of mountain birds.Muntjacs and deer in herds threaded the brambles, leaping to and fro; river deer in packs ranged for their forage, running before and behind.Stand on the grassy slope: look as you may, no traveler anywhere; walk into the deep folds: jackals and wolves on every side.This can be no place for the Buddha's practice; it is all a field of birds of the air and beasts of the chase.
The master, trembling and quaking, entered these deep mountains with heaviness of heart; he reined in his horse and cried:
"Ever since I took my vow of Good-Sense upon the mountain, the King Would-Not-Stay-the-Traveler sent me out from the city.On the road I met the Three-Angled One; on the way the Horse-Bell hastened me forward.Seeking slope and winding ravine, I hunted Nepeta; crossing ridge and climbing mountain, I paid homage to Poria.Guarding my one self like strained bamboo juice—when will Fennel bring me home to bow at court?"
Hearing this, the Great Sage Sun laughed coolly: "Master, do not let it weigh on you; be not anxious. Go forward with an easy heart, and I promise you: when the work is done, success comes of itself." Master and disciples, gazing at the mountain scenery and walking at their ease, were unaware how soon the red wheel sank in the west. And so it was:
At the ten-li pavilions no travelers pass; in the ninefold heavens the stars come out.The boats of the eight rivers are all in harbor; the gates of seven thousand provinces and counties are all shut.From the six palaces and five offices the officials have gone home; on the four seas and three rivers the fishing lines are put away.From two watchtowers the bells and drums sound; one bright moon fills heaven and earth.
The elder, gazing far from horseback, saw in a fold of the hills terraces stacked on terraces, halls upon halls. Tripitaka said: "Disciples, it is late. Luckily those towers are not far off—no doubt a hermitage or temple; let us all beg a night's lodging there and go on tomorrow." "Master is right," said Pilgrim. "No hurry; wait while I see what it is like." The Great Sage leapt into the air and looked carefully: a monastery gate it truly was. Behold:
Brick walls flared in figure-eight lines, plastered pink with powdered clay; on the doors on either side, nails of gold.Terrace upon terrace hidden at the ridge's side; hall upon hall concealed in the mountain.The Ten Thousand Buddhas Tower faces the Tathagata Hall; the Sunrise Tower answers the Gate of the Great Hero.The seven-story pagoda harbors cloud and lodges mist; the three honored Buddhas show forth their glory.The Manjusri Terrace faces the Sangharama lodge; the Maitreya Hall leans on the Hall of Great Compassion.Beyond the Mountain-Viewing Tower a green light dances; over the Treading-the-Void Pavilion purple clouds arise.Pine gates and bamboo courts deep in green; abbot's room and meditation hall clear in every part.Gracious and secluded, they make for delight; along every stream and road they welcome with joy.Where meditation is practiced, Chan monks expound; in the music room many instruments sound.On the Sumeru Terrace the udumbara blossoms fall; before the Dharma-preaching altar the pattra leaves grow.Truly: the woods screen this ground of the Three Jewels; the hills embrace this palace of the Brahma King.On half the walls lamp smoke glitters and glows; a single line of incense haze hangs dim in mist.
The Great Sage Sun pressed down his cloud and reported to Tripitaka: "Master, it is a monastery indeed, and a fine place to lodge. Let us go."
The elder gave the horse its head, came straight on, and drew up outside the temple gate. Pilgrim said: "Master, what monastery is this?" Tripitaka said: "The hooves have scarcely stopped, my toe is not yet out of the stirrup, and already you ask what monastery—what a question!" Pilgrim said: "You, sir, have been a monk since childhood; you must have studied the classics before you expounded the scriptures, versed in letters and in doctrine, before you received the Tang king's grace. Such great characters on the gate—how can you not read them?" The elder scolded: "Brazen monkey! How mindlessly you talk. I was riding west into the sun, its glare full in my eyes; the gate had its characters, but dust and grime dimmed them, and so I did not see." At this Pilgrim bowed at the waist and stretched himself more than two zhang high, brushed the dust away with his hand, and said: "Look, Master." There in five great characters: "The Treasure Grove Monastery, Built by Imperial Decree." Pilgrim resumed his proper size: "Master, which of us goes in to ask for lodging?" "I will go in. Your faces are ugly, your speech rough, your tempers stiff and proud; if you gave offense to the monks here and they refused us lodging, it would turn out ill," said Tripitaka. "Then go in, Master," said Pilgrim, "and say no more than you must."
The elder set down his tin staff, untied his cloak, straightened his robe, pressed his palms, and went straight in the gate. Within, on either side behind red-lacquered balustrades, sat a pair of guardians towering, shaped and painted in dread and ugly majesty:
One had an iron face and steel whiskers like a living man; one had bristling brows and round eyes, exquisitely wrought.The left one's knuckles stood out like raw iron; the right one's palms were gnarled beyond red copper.Golden mail of linked rings glittered; bright helms and embroidered sashes shone in the drifting wind.The West truly abounds in offerings to the Buddha: in the stone censer the incense fire glows red.
Seeing this, Tripitaka nodded and sighed long: "If in our Land of the East anyone too molded such great bodhisattvas in clay and burned incense before them, your disciple would not need to go to the Western Heaven." While he sighed he came within the second gate. There stood the images of the Four Great Kings: Upholder of the Nation, Much Hearing, Increase of Growth, and Wide Eye, seated to the winds of the four quarters, emblems of favorable winds and timely rains. Within the second court were four lofty pines, each with a canopy of green, round as umbrellas. Suddenly he raised his eyes: it was the Precious Hall of the Great Hero. The elder pressed his palms in homage and bowed his body low. When he had worshiped he rose, passed the Buddha's altar, and came beneath the back door. There too was an image of Guanyin, seated facing backward, ferrying all across the Southern Sea. The walls were worked by master craftsmen with shrimp, fish, crabs, and turtles, heads out and tails showing, sporting amid the waves and tides of the sea. The elder nodded three or five times more and sighed ten thousand sighs: "Pity! The scale-clad creatures all worship the Buddha—why will not men cultivate themselves?"
While he thus marveled, a temple servitor came out of the third gate. The servitor, seeing at once that Tripitaka's features were remarkable and his bearing no common one, hurried forward and saluted: "Where do you come from, Master?" Tripitaka said: "Your disciple is sent from the court of the great Tang in the Land of the East to worship the Buddha in the Western Heaven and seek scriptures. I have reached your precious quarter; the day is nearly spent; I beg lodging for one night." The servitor said: "Do not blame me, Master; I have no authority. I am the one who sweeps the floors and strikes the bell here—a drudge. Inside there is an elder who keeps the house; let me go report to him. If he will have you stay, I will come out and beg you in; if not, I dare not hold you." "I am in your debt," said Tripitaka.
The servitor hurried to the abbot's quarters and reported: "Your Reverence, someone has come outside." The monk official rose at once, changed his robes, adjusted his Vairocana cap, donned his kasaya, and opened the door in haste to receive the guest, asking the servitor: "Who has come?" The servitor pointed with his finger: "Is that not a man there behind the main hall?" There stood Tripitaka, bareheaded, in a robe of twenty-five strips of Bodhidharma cloth, on his feet a pair of mud-spattered Bodhidharma shoes, leaning aslant at the back door. The monk official was furious: "Servitor, you deserve a thrashing! Do you not know I am the head of this house? Only when some gentleman comes from the city to burn incense do I come out to receive him! Such a monk as this—and you fill your report with lies and bring me out to greet him? Look at his face: he is no honest man—most likely a wandering monk; the day is late, and he means to beg lodging. Would I let such a fellow disturb our abbot's court? Let him squat under the front cloister—why report him to me?" He turned on his heel and went back in.
Hearing this, the elder's eyes filled with tears: "Pity, pity! Truly, away from home a man is cheap. Your disciple left the world as a boy and became a monk; never did I chant penitence and eat meat and conceive wicked thoughts, never read the scriptures nursing anger to spoil the Chan heart; never did I hurl tile or throw brick to injure the Buddha hall, or scrape true gold from an arhat's face. Ah, pity! In what former life did I offend heaven and earth, that in this life I keep meeting with wicked men? Monk, you might have refused us lodging and been done with it—why speak so meanly, and tell us to squat under the front cloister? If these words do not reach Pilgrim, well and good; but if they do, that monkey will come in here and break your ankle-bones with one bout of his iron staff." Then the elder said: "Very well, very well. As the saying goes, 'Man puts courtesy and music first.' Let me go in and ask him myself, and see how he takes it."
The master followed in his steps through the abbot's door. There sat the monk official, robes thrown off, fuming, whether reciting scriptures or writing services for some patron one could not tell—papers heaped upon the table. Tang monk dared not go deep in, but stood in the courtyard, bowed, and called out loudly: "Elder Abbot, your disciple salutes you." The monk seemed half annoyed that he had come inside; he returned the salute half-heartedly: "Where are you from?" Tripitaka said: "Your disciple is sent from the court of the great Tang in the Land of the East to worship the living Buddha in the Western Heaven and seek scriptures. Passing through your precious quarter at nightfall, I beg lodging for one night; before the light of day I shall be gone. A hundred thousand times I beg the elder abbot's indulgence." Then the monk official half rose: "Are you that Tripitaka Tang?" "I am he," said Tripitaka. "Bound for the Western Heaven for scriptures—and you cannot even find the road?" said the monk official. "Your disciple has never traveled this quarter before," said Tripitaka. He said: "Due west, four or five li on, there is the Thirty-Li Inn, where households sell food—convenient and good for lodging. My quarters are inconvenient; I cannot put up monks come from afar." Tripitaka pressed his palms: "Abbot, the ancients said: 'Hermitages, temples, monasteries—they are all hostels for us itinerant clergy; at the sight of a temple gate one is owed three sheng of rice.' Why will you not keep me? What is the meaning of it?" The monk official cried out in anger: "You wandering monk—yours are the words of an oily tongue!" "What do you mean, an oily tongue?" said Tripitaka. The monk official said: "The ancients said: 'When the tiger comes into town, every house shuts its door. Though it bites no one, its name is spoiled already.'" "What do you mean, 'its name is spoiled already'?" said Tripitaka. He said: "Some years ago a party of wandering monks came and sat down at our gate. Seeing them in such poverty, one and all in rags and shoeless, bareheaded and barefoot, I pitied their distress, hurried them into the abbot's court, seated them in the place of honor, served them a meal, lent each a piece of old clothing, and kept them several days. Who knew they would take a fancy to easy food and clothing, never think of moving on, and stay seven or eight years! Stay they might—but they went on to many unseemly deeds besides." "What unseemly deeds?" asked Tripitaka. "Hear me," said the monk official:
In idle hours they pried tiles along the wall; when bored, they pulled the nails from the plaster.In cold weather, minding the fire, they snapped the window lattices; in summer they dragged doors across the paths.They tore banner cloth for foot wrappings; they stole the incense and swapped in turnips; they kept pouring lamp oil from the glazed bowls; they fought over bowls and pots to prove who was master.
Hearing this, Tripitaka thought to himself: "Pity! Am I, your disciple, one of those spineless monks?" He was on the point of weeping, but feared the old monks of the temple would laugh at him; he only pulled his sleeve secretly to wipe his eyes, swallowed his anger, and hurried out to his three disciples. Pilgrim, seeing anger in his master's face, came forward: "Master, did the monks of the temple strike you?" "They did not strike me," said Tang monk. "They must have struck you," said Bajie. "Why else is there a sob in your voice?" "Did they curse you?" asked Pilgrim. "They did not curse me either," said Tang monk. "Struck you not, cursed you not—why then this distress? Can it be homesickness?" said Pilgrim. "Disciple, their quarters here will not take us in," said Tang monk. Pilgrim laughed: "Maybe these are Daoists?" Tang monk said with heat: "Daoists keep Daoist temples; in monasteries there are only monks." "That is no help," said Pilgrim. "A monk is a monk, the same as us. As the saying goes, 'All who sit within the Buddha's assembly are people of one destiny.' Sit you here; I will go in and see."
Brave Pilgrim! He pressed down the gold fillet on his crown, cinched the kilt at his waist, took up his iron staff, marched straight into the Precious Hall of the Great Hero, and said, pointing at the three Buddha images: "You are figures of clay and gold, counterfeits—yet is there no spirit within that answers? I, Old Sun, escort the holy monk of the great Tang westward to worship the Buddha and fetch the true scriptures, and have come tonight expressly to lodge here. Answer up quickly, and speak for us; and if we are not taken in, one round of my staff will shatter your gilded bodies and show you up for the clay you are."
While the Great Sage stood there in front, raging and talking wildly, a servitor come to burn the evening incense lit a few sticks to set in the censer before the Buddha. At Pilgrim's bark he fell in a fright; he scrambled up, saw the face, and fell again. Terrified, tumbling and staggering, he ran into the abbot's quarters crying: "Your Reverence, there is a monk outside!" The monk official said: "You drudges all deserve a thrashing. Did I not say to let him squat under the front cloister—what is there to report? Mention him again and you take twenty blows." The servitor said: "Your Reverence, this monk is not like the other monk: he is hideous and fierce, and has no spine." "What does he look like?" "Round eyes, pointed ears, a face all covered with hair, and the beak of the Thunder God. A staff in his hand, teeth gritted savagely—hunting for someone to beat," said the servitor. "Let me go out and see," said the monk official.
He opened the door just as Pilgrim barged in. Ugly he was indeed: a face of jutting bones, high here, low there; two yellow eyes; a battering brow; tusked teeth thrusting outward. He was like a man born in the year of the crab: flesh inside, bones outside. The old monk slammed the abbot's door in panic. Pilgrim caught up and smashed the door leaf with a crash: "Have a thousand clean rooms swept and readied this instant—Old Sun is going to bed." The monk official, hiding in his room, said to the servitor: "Never mind his ugly looks—it must be boasting that shriveled him into such a face. Counting abbot's court, Buddha hall, bell-and-drum tower, and both cloisters, this place has not three hundred rooms in all—and he wants a thousand to sleep in! Where would they come from?" "Master, my own gall is burst with fright," said the servitor. "Answer him any way you like." The monk official called out in a shaking voice: "Elder who asks lodging: this little wild hill of ours is inconvenient; we dare not keep you. Seek lodging elsewhere."
Pilgrim changed his staff to the girth of a washbasin and stood it bolt upright in the courtyard: "Monk—if it is inconvenient, move out." The monk official said: "This temple we have kept from childhood—grandmaster passed it to master, master to our generation, and we to children's children unborn. Who knows what business he is about, blustering in here and ordering us to move!" "Your Reverence, it is past awkward," said the servitor. "Better move out—the club is already battering at the door." "Do not talk nonsense," said the monk official. "Four or five hundred monks of us, old and young—where would we move to? Outside there is nowhere to live." Hearing this, Pilgrim said: "Monk—if there is nowhere to move, send one man out to take a sample stroke." The old monk called the servitor: "Go out and take the sample stroke for me." The servitor panicked: "Grandfather! With a club that size, you send me for the sample stroke?" "Feed the army a thousand days; use it one morning," said the old monk. "Why will you not go out?" "Never mind the stroke," said the servitor. "If that club merely fell over, it would squash one into meat paste." "Never mind the squashing," said the old monk. "There it stands in the middle of the court; walking at night, if you forget it, you will crack your skull a fine hole." "Master," said the servitor, "knowing how heavy it is, why send me out for a sample stroke?" So they fell to wrangling among themselves inside.
Pilgrim, hearing this, said: "True, they could not bear it. If I beat one of them to death outright, my master would blame me for violence. Wait while I find something else to show you." Suddenly he looked up: outside the abbot's door stood a stone lion. He raised the staff and brought it down—crash—shattering it to bits and splinters. The monk, watching through the lattice of the window, went weak in bones and slack in sinew, and burrowed under the bed in terror; the servitor dived into the stove hole, both crying without pause: "Grandfather, the staff is heavy, the staff is heavy! We cannot bear it! Mercy, mercy!" Pilgrim said: "Monk, I will not beat you. Answer me: how many monks keep this temple?" The monk official, quaking, said: "Two hundred and eighty-five households, front and back, and five hundred monks in all with their ordination papers." "Then go quickly, muster all five hundred monks trim and orderly, dress them in long robes, and bring them out to receive my Tang master—and I will not beat you," said Pilgrim. "Grandfather, if there is no beating, we would carry him in on our shoulders," said the monk official. "Be off, and quickly," said Pilgrim. The monk official called the servitor: "Never mind a burst gall—burst heart and all, go call those men out to receive the Lord Tang monk for me."
The servitor had no choice; risking his hide, not daring to pass the door, he crawled out through the dog-hole at the back, made straight for the main hall, and beat the drum on the east and struck the bell on the west. When bell and drum sounded together, the whole company of monks, great and small, in both cloisters was startled and came up to the hall asking: "It is early still, not late—why bell and drum at this hour?" The servitor said: "Change your robes quickly and fall in behind the elder; out the temple gate to receive the lord come from the Tang." The monks indeed fell in trim and orderly, ranked up, and went out the gate to receive them. Some had kasayas; some short stoles; those with neither wore bell-shaped cassocks; the poorest of all, with no long robes, had stitched two waist-skirts together and thrown them over their shoulders. Pilgrim, seeing this, said: "Monk, what are you wearing?" The monk, seeing how fierce he looked, said: "Grandfather, do not strike—let me speak. This is cloth we begged in town; there is no tailor here, so we made ourselves these wrap-all mantles."
Pilgrim laughed to himself and marched the monks out the temple gate, where they knelt down. The monk official knocked his head and called out loudly: "Lord Tang, pray sit within the abbot's court." Bajie, seeing this, said: "Master, you are hopeless! You went in with eyes brimming and a face fit to hang an oil bottle on—and Brother manages this cleverness, and has them knocking their heads to receive you!" "You Idiot, you have no sense of propriety," said Tripitaka. "As the saying goes, 'Even ghosts fear a fierce man.'" Tang monk, seeing them knock their heads in worship, was greatly embarrassed, and came forward: "Rise, gentlemen, pray rise." The monks kowtowed: "Lord, if you would but say a kind word to your disciple, that he not swing that club, we would kneel here a month gladly." Tang monk called: "Wukong, do not beat them." "I have not beaten them," said Pilgrim. "Had I, the roots would be broken by now." Then the monks rose: some led the horse, some shouldered the load; they carried the Tang monk, bore Bajie on their backs, took Sha Monk by the arms, and all together went in the temple gate, to the abbot's court behind, and sat down in order of rank.
The monks bowed again in worship. Tripitaka said: "Abbot, rise; do me no more honor—you shame this poor monk. You and I are both disciples of the Buddha." The monk official said: "My lord is the imperial envoy of a mighty realm, and this little monk failed in his welcome. Now you have come to our wild hills, and these vulgar eyes did not know your eminence, meeting you so unprepared. May I ask, my lord: on the road, do you take the pure food or the meat? That we may know how to prepare the meal." "The pure food," said Tripitaka. The monk official said to his monks: "This lord, lads, will be wanting meat." "We take the pure food too," said Pilgrim. "Pure from the womb, all of us." The monk said: "Gracious! A fierce fellow like that, and pure food besides?" One bold monk came near and asked: "Since my lord takes the pure food, how much rice shall we boil to suffice?" "You small-minded monk, what is there to ask?" said Bajie. "Boil a dan of rice for each of us." The monks were all thrown into a flurry; they scrubbed the pots and stoves and got tea and food ready in the several rooms. They raised the lamps high, set out tables and chairs, and waited on Tang monk.
Master and disciples finished the evening meal, and the monks cleared away the dishes. Tripitaka thanked him: "Elder Abbot, we have disturbed your precious mountain." "Not at all, not at all. A poor welcome, a poor welcome," said the monk official. "Where shall master and disciples sleep tonight?" asked Tripitaka. "Do not trouble yourself, my lord; this little monk will see to it," said the monk official. He called: "Servitor—are there any men over there to take orders?" "There are, Master," said the servitor. The monk official gave his orders: "Send two to lay in fodder and feed the Lord Tang's horse; send some ahead to sweep those three meditation rooms clean and make up the beds and curtains, and quickly invite his lordship to rest."
The servitors took their orders, made everything ready, and came to invite the Lord Tang to bed. Master and disciples led the horse and shouldered the load, came out of the abbot's court, and went to the door of the meditation hall: within, lamplight blazed, and in the two end bays four rattan-frame beds were made up. Pilgrim called the fodder servitors to carry the fodder in and set it inside the hall, tied up the white horse, and sent the servitors all out. Tripitaka sat in the middle. Under the lamp, in two files, stood the five hundred monks, all in attendance, not one daring to withdraw. Tripitaka half rose: "Return, gentlemen, pray; this poor monk would sleep at his ease." The monks would by no means withdraw. The monk official came forward and instructed the assembly: "Wait on his lordship until he is settled, then return." "I am settled this very moment," said Tripitaka. "Return, all of you." Only then did the company dare to disperse.
Tang monk stepped out the door to relieve himself and saw the bright moon riding the sky; he called: "Disciples." Pilgrim, Bajie, and Sha Monk all came out and stood in attendance. Moved by the moon's pure radiance, the jade vault of heaven deep and still—one wheel shining high, the whole world distinct—he gave his longing to the moon and composed a long old-style poem on the spot. The poem says:
The bright soul rides the sky, a precious mirror hung; over mountains and rivers it sways its shadow, full and entire.Jade towers and crystal halls brim with pure light; the icy mirror, the silver plate, wheel in bracing air.Ten thousand li share this whiteness now; of all the year, tonight is brightest.It is like a frost cake lifted from the gray sea; it is like an icy wheel hung in the blue sky.By the cold window of a traveler's lodge the lone guest broods; in the mountain village and the roadside inn the old men sleep.Fresh upon the Han gardens it startles autumn temples; newly at the Qin tower it hurries the evening toilette.Yu Liang left verses that passed into the Jin history; Yuan Hong, sleepless, drifted his boat on the river.Its light floats on the rim of the cup, cold and yielding; its clearness fills the court, brisk with immortals.At every window they chant of white snow; in every courtyard they play the icy strings.Tonight, in a mountain temple, I gaze in quiet; on what day, the same moon beside us, do we turn again to the old garden?
Hearing this, Pilgrim came near and answered: "Master, you know only the splendor of the moonlight and the longing of an exile's heart; you do not know the meaning of the moon—that it is the rule and measure of the images of primal heaven. When the moon reaches its thirtieth day, the metal of the yang soul is spent to the last, the water of the yin spirit fills the wheel; it is pure black and lightless, and this is called the dark of the moon. At this time it crosses the sun; between the dark and the new moon it receives the sun's light and conceives. On the third day one yang appears; on the eighth a second yang is born: within the dark body the bright soul is half, its edge level as a cord—this is the first quarter. By the fifteenth day the three yangs stand complete, and the moon is whole: this is the full moon. On the sixteenth one yin arises, on the twenty-second a second yin: now within the bright soul the dark body is half, its edge level as a cord—this is the last quarter. By the thirtieth the three yins stand complete, and it is the dark again. Such is the intent of the primal gathering and refining. If we can nurse the twos and eights to ripeness and perfect the work at nine times nine, then will it be easy to see the Buddha, and easy to turn again to the old fields. The poem says:
After the first quarter and before the last, the drug's flavor lies level and the emblem stands complete.Gather it, bring it home, refine it in the furnace: with single heart and finished work, the Western Heaven is at hand."
At this the elder was enlightened on the instant, the true words clear through him. Full of joy he thanked Wukong. Sha Monk, standing by, laughed and said: "Brother, well said as far as it goes—but you speak only of the yang before the quarter and the yin after it, of the yang's half within the yin and the metal won from water. You do not go on to say:
Water and fire mingle each with each, by destiny; it all depends on the Earth Mother to pair them so.When the three houses meet as one, there is no strife: the water is in the long river, the moon in the sky."
Hearing this too, the elder's haze of ignorance lifted. And so it was:
When the principle lights one aperture, a thousand open; when the Unborn is spoken clear, that is immortal.
Bajie came up and took the elder by the sleeve: "Master, do not listen to this babble; it will cost us our sleep. As for this moon:
It wanes but a little while and waxes whole again—like me, born with no ten parts of perfection.At meals they begrudge me my big belly; when I take up the bowl they complain of my dribbling chin.They are the clever ones, cultivating merit by the pound; I am the dull one, storing up destiny drop by drop.I say: once the scriptures are fetched and the karma of the three dark paths discharged, then swish the tail, toss the head, and soar straight to heaven."
Tripitaka said: "Very well. Disciples, the day's march has wearied you; go lie down first, while I read a scroll of scripture." Pilgrim said: "Master, you are wrong. You left the world in childhood and became a monk—are the scriptures of your boyhood not known to you by heart? And you have received the Tang king's mandate to go west, see the Buddha, and fetch the true canon of the Great Vehicle. Now the work is not done, the Buddha not seen, the scriptures not fetched—what scroll is it you would read?" "Since I left Chang'an I have trudged morning upon morning, hurried day upon day; I fear the scriptures of my boyhood have grown rusty. Happily tonight brings leisure; let me refresh them," said Tripitaka. "Since that is how it is, we will to bed first," said Pilgrim. The three of them lay down each on his rattan bed. The elder shut the meditation hall door, trimmed the silver lamp high, spread open the scripture, and read silently. And so it was:
At the tower the first watch sounds and the lights of men are still; on the wild shore the fishing boats put out their fires.
But how the elder would leave the monastery—who could say? Listen to the next chapter to find out.
Chapter 37
Traditional Chinese
第三十七回 鬼王夜謁唐三藏 悟空神化引嬰兒
卻說三藏坐於寶林寺禪堂中燈下，念一會《梁皇水懺》，看一會《孔雀真經》，只坐到三更時候，卻才把經本包在囊裡。正欲起身去睡，只聽得門外撲剌剌一聲響喨，淅零零刮陣狂風。那長老恐吹滅了燈，慌忙將褊衫袖子遮住。又見那燈或明或暗，便覺有些心驚膽戰。此時又困倦上來，伏在經案上盹睡。雖是合眼朦朧，卻還心中明白。耳內嚶嚶，聽著那窗外陰風颯颯。好風！真個那：
淅淅瀟瀟，飄飄蕩蕩。淅淅瀟瀟飛落葉，飄飄蕩蕩捲浮雲。滿天星斗皆昏昧，遍地塵沙盡灑紛。一陣家猛，一陣家純。純時松竹敲清韻，猛處江湖波浪渾；刮得那山鳥難棲聲哽哽，海魚不定跳噴噴；東西館閣門窗脫，前後廊房神鬼瞋；佛殿花瓶吹墮地，琉璃搖落慧燈昏；香爐攲倒香灰迸，燭架歪斜燭焰煙。幢幡寶蓋都搖拆，鐘鼓樓臺撼動根。
那長老昏夢中聽著風聲一時過處，又聞得禪堂外隱隱的叫一聲「師父」！忽擡頭夢中觀看，門外站著一條漢子，渾身上下水淋淋的，眼中垂淚，口裡不住的只叫「師父」。三藏欠身道：「你莫是魍魎妖魅、神怪邪魔，至夜深時，來此戲我？我卻不是那貪慾貪嗔之類。我本是個光明正大之僧，奉東土大唐旨意，上西天拜佛求經者。我手下有三個徒弟，都是降龍伏虎之英豪，掃怪除魔之壯士。他若見了你，碎屍粉骨，化作微塵。此是我大慈悲之意，方便之心。你趁早兒潛身遠遁，莫上我的禪門來。」那人倚定禪堂道：「師父，我不是妖魔鬼怪，亦不是魍魎邪神。」三藏道：「你既不是此類，卻深夜來此何為？」那人道：「師父，你舍眼看我一看。」長老果仔細定睛看處，呀！只見他：
頭戴一頂沖天冠，腰束一條碧玉帶，身穿一領飛龍舞鳳赭黃袍，足踏一雙雲頭繡口無憂履，手執一柄列斗羅星白玉珪。面如東岳長生帝，形似文昌開化君。
三藏見了，大驚失色，急躬身厲聲高叫道：「是那一朝陛下？請坐。」用手忙攙，撲了個空虛。回身坐定，再看處，還是那個人。長老便問：「陛下，你是那裡皇帝？何邦帝王？想必是國土不寧，讒臣欺虐，半夜逃生至此。有何話說，說與我聽。」這人才淚滴腮邊談舊事，愁攢眉上訴前因。道：「師父啊，我家住在正西，離此只有四十里遠近。那廂有座城池，便是興基之處。」三藏道：「叫做甚麼地名？」那人道：「不瞞師父說，便是朕當時創立家邦，改號烏雞國。」三藏道：「陛下這等驚慌，卻因甚事至此？」那人道：「師父啊，我這裡五年前，天年乾旱，草子不生，民皆饑死，甚是傷情。」三藏聞言，點頭笑道：「陛下啊，古人云：『國正天心順。』想必是你不慈恤萬民，既遭荒歉，怎麼就躲離城郭？且去開了倉庫，賑濟黎民，悔過前非，重興今善，放赦了那枉法冤人，自然天心和合，雨順風調。」那人道：「我國中倉廩空虛，錢糧盡絕。文武兩班停俸祿，寡人膳食亦無葷。倣效禹王治水，與萬民同受甘苦，沐浴齋戒，晝夜焚香祈禱。如此三年，只乾得河枯井涸。正都在危急之處，忽然鍾南山來了一個全真，能呼風喚雨，點石成金。先見我文武多官，後來見朕，當即請他登壇祈禱，果然有應，只見令牌響處，頃刻間大雨滂沱。寡人只望三尺雨足矣，他說久旱不能潤澤，又多下了二寸。朕見他如此尚義，就與他八拜為交，以兄弟稱之。」三藏道：「此陛下萬千之喜也。」那人道：「喜自何來？」三藏道：「那全真既有這等本事，若要雨時，就教他下雨；若要金時，就教他點金。還有那些不足，卻離了城闕來此？」那人道：「朕與他同寢食者，只得二年。又遇著陽春天氣，紅杏夭桃，開花綻蕊。家家士女，處處王孫，俱去遊春賞玩。那時節，文武歸衙，嬪妃轉院。朕與那全真攜手緩步，至御花園裡，忽行到八角琉璃井邊，不知他拋下些甚麼物件，井中有萬道金光。哄朕到井邊看甚麼寶貝，他陡起兇心，撲通的把寡人推下井內，將石板蓋住井口，擁上泥土，移一株芭蕉栽在上面。可憐我啊，已死去三年，是一個落井傷生的冤屈之鬼也。」
唐僧見說是鬼，諕得觔力酥軟，毛骨聳然。沒奈何，只得將言又問他道：「陛下，你說的這話，全不在理。既死三年，那文武多官、三宮皇后，遇三朝見駕殿上，怎麼就不尋你？」那人道：「師父啊，說起他的本事，果然世間罕有。自從害了朕，他當時在花園內搖身一變，就變做朕的模樣，更無差別。現今占了我的江山，暗侵了我的國土。他把我兩班文武、四百朝官、三宮皇后、六院嬪妃，盡屬了他矣。」三藏道：「陛下，你忒也懦。」那人道：「何懦？」三藏道：「陛下，那怪倒有些神通，變作你的模樣，侵占你的乾坤，文武不能識，后妃不能曉，只有你死的明白，你何不在陰司閻王處具告，把你的屈情伸訴伸訴？」那人道：「他的神通廣大，官吏情熟：都城隍常與他會酒，海龍王盡與他有親，東嶽齊天是他的好朋友，十代閻羅是他的異兄弟。因此這般，我也無門投告。」
三藏道：「陛下，你陰司裡既沒本事告他，卻來我陽世間作甚？」那人道：「師父啊，我這一點冤魂，怎敢上你的門來？山門前有那護法諸天、六丁六甲、五方揭諦、四值功曹、一十八位護教伽藍，緊隨鞍馬。卻才被夜遊神一陣神風，把我送將進來。他說我三年水災該滿，著我來拜謁師父。他說你手下有一個大徒弟，是齊天大聖，極能斬怪降魔。今來志心拜懇，千乞到我國中，拿住妖魔，辨明邪正。朕當結草銜環，報酬師父恩也。」三藏道：「陛下，你此來是請我徒弟與你去除卻那妖怪麼？」那人道：「正是，正是。」三藏道：「我徒弟幹別的事不濟，但說降妖捉怪，正合他宜。陛下啊，雖是著他拿怪，但恐理上難行。」那人道：「怎麼難行？」三藏道：「那怪既神通廣大，變得與你相同；滿朝文武，一個個言和心順；三宮妃嬪，一個個意合情投。我徒弟縱有手段，決不敢輕動干戈。倘被多官拿住，說我們欺邦滅國，問一款大逆之罪，困陷城中，卻不是畫虎刻鵠也？」那人道：「我朝中還有人哩。」
三藏道：「卻好，卻好。想必是一代親王侍長，發付何處鎮守去了？」那人道：「不是。我本宮有個太子，是我親生的儲君。」三藏道：「那太子想必被妖魔貶了？」那人道：「不曾。他只在金鑾殿上，五鳳樓中，或與學士講書，或共全真登位。自此三年，禁太子不入皇宮，不能夠與娘娘相見。」三藏道：「此是何故？」那人道：「此是妖怪使下的計策。只恐他母子相見，閑中論出長短，怕走了消息。故此兩不會面，他得永住常存也。」三藏道：「你的災屯，想應天付，卻與我相類。當時我父曾被水賊傷生；我母被水賊欺占，經三個月，分娩了我。我在水中逃了性命，幸金山寺恩師救養成人。記得我幼年無父母，此間那太子失雙親，真個可憐！」
又問道：「你縱有太子在朝，我怎的與他相見？」那人道：「如何不得見？」三藏道：「他被妖魔拘轄，連一個生身之母尚不得見，我一個和尚，欲見何由？」那人道：「他明早出朝來也。」三藏問：「出朝作甚？」那人道：「明日早朝，領三千人馬，架鷹犬，出城採獵，師父斷得與他相見。見時肯將我的言語說與他，他便信了。」三藏道：「他本是肉眼凡胎，被妖魔哄在殿上，那一日不叫他幾聲父王？他怎肯信我的言語？」那人道：「既恐他不信，我留下一件表記與你罷。」三藏問：「是何物件？」那人把手中執的金廂白玉珪放下道：「此物可以為記。」三藏道：「此物何如？」那人道：「全真自從變作我的模樣，只是少變了這件寶貝。他到宮中，說那求雨的全真拐了此珪去了。自此三年，還沒此物。我太子若看見，他睹物思人，此仇必報。」三藏道：「也罷，等我留下，著徒弟與你處置。卻在那裡等麼？」那人道：「我也不敢等。我這去，還央求夜遊神，再使一陣神風，把我送進皇宮內院，託一夢與我那正宮皇后，教他母子們合意，你師徒們同心。」三藏點頭應承道：「你去罷。」
那冤魂叩頭拜別，舉步相送，不知怎麼踢了腳，跌了一個觔斗，把三藏驚醒，卻原來是南柯一夢。慌得對著那盞昏燈，連忙叫：「徒弟，徒弟。」八戒醒來道：「甚麼『土地土地』？當時我做好漢，專一吃人度日，受用腥羶，其實快活，偏你出家，教我們保護你跑路。原說只做和尚，如今拿做奴才，日間挑包袱、牽馬，夜間提尿瓶、務腳！這早晚不睡，又叫徒弟作甚？」三藏道：「徒弟，我剛才伏在案上打盹，做了一個怪夢。」行者跳將起來道：「師父，夢從想中來。你未曾上山，先怕怪物；又愁雷音路遠，不能得到；思念長安，不知何日回程：所以心多夢多。似老孫一點真心，專要西方見佛，更無一個夢兒到我。」三藏道：「徒弟，我這一夢，不是思鄉之夢。才然合眼，見一陣狂風過處，禪房門外有一朝皇帝，自言是烏雞國王。渾身水濕，滿眼垂淚。」這等這等，如此如此，將那夢中話一一的說與行者。行者笑道：「不消說了，他來託夢與你，分明是照顧老孫一場生意。必然是個妖怪在那裡篡位謀國，等我與他辨個真假。想那妖魔棍到處，立業成功。」三藏道：「徒弟，他說那怪神通廣大哩。」行者道：「怕他甚麼廣大？早知老孫到，教他即走無方。」三藏道：「我又記得留下一件寶貝做表記。」八戒答道：「師父莫要胡纏，做個夢便罷了，怎麼只管當真？」沙僧道：「『不信直中直，須防仁不仁。』我們打起火，開了門，看看如何便是。」
行者果然開門，一齊看處，只見星月光中，階簷上，真個放著一柄金廂白玉珪。八戒近前拿起道：「哥哥，這是甚麼東西？」行者道：「這是國王手中執的寶貝，名喚玉珪。師父啊，既有此物，想此事是真。明日拿妖，全都在老孫身上。只是要你三樁兒造化低哩。」八戒道：「好好好，做個夢罷了，又告訴他。他那些兒不會作弄人哩？就教你三樁兒造化低。」三藏回入裡面道：「是那三樁？」行者道：「明日要你頂缸、受氣、遭瘟。」八戒笑道：「一樁兒也是難的，三樁兒卻怎麼耽得？」唐僧是個聰明的長老，便問：「徒弟啊，此三事如何講？」行者道：「也不消講，等我先與你二件物。」
好大聖，拔了一根毫毛，吹口仙氣，叫聲：「變！」變做一個紅金漆匣兒，把白玉珪放在內盛著，道：「師父，你將此物捧在手中，到天曉時，穿上錦襴袈裟，去在正殿坐著念經，等我去看看他那城池。端的是個妖怪，就打殺他，也在此間立個功績；假若不是，且休撞禍。」三藏道：「正是，正是。」行者道：「那太子不出城便罷，若真個應夢出城來，我定引他來見你。」三藏道：「見了我如何迎答？」行者道：「來到時，我先報知。你把那匣蓋兒扯開些，等我變作二寸長的一個小和尚，放在匣兒裡，你連我捧在手中。那太子進了寺來，必然拜佛。你盡他怎的下拜，只是不睬他。他見你不動身，一定教拿你。你憑他拿下去，打也由他，綁也由他，殺也由他。」三藏道：「呀！他的軍令大，真個殺了我，怎麼好？」行者道：「沒事，有我哩，若到那緊關處，我自然護你。他若問時，你說是東土欽差上西天拜佛取經進寶的和尚。他道：『有甚寶貝？』你卻把錦襴袈裟對他說一遍，說道：『此是三等寶貝。還有頭一等、第二等的好物哩。』但問處，就說這匣內有一件寶貝，上知五百年，下知五百年，中知五百年，共一千五百年過去未來之事，俱盡曉得。卻把老孫放出來。我將那夢中話告訴那太子。他若是肯信，就去拿了那妖魔，一則與他父王報仇，二來我們立個名節；他若不信，再將白玉珪拿與他看。只恐他年幼，還不認得哩。」三藏聞言，大喜道：「徒弟啊，此計絕妙！但說這寶貝，一個叫做錦襴袈裟，一個叫做白玉珪；你變的寶貝卻叫做甚名？」行者道：「就叫做立帝貨罷。」三藏依言，記在心上。師徒們一夜那曾得睡，盼到天明，恨不得點頭喚出扶桑日，噴氣吹散滿天星。
不多時，東方發白。行者又吩咐了八戒、沙僧，教他兩個：「不可攪擾僧人，出來亂走。待我成功之後，共汝等同行。」才別了，唿哨，一觔斗，跳在空中。睜火眼平西看處，果見有一座城池。你道怎麼就看見了？當時說那城池離寺只有四十里，故此憑高就望見了。行者近前仔細看處，又見那怪霧愁雲漠漠，妖風怨氣紛紛。行者在空中讚嘆道：
「若是真王登寶座，自有祥光五色雲。只因妖怪侵龍位，騰騰黑氣鎖金門。」
行者正在感嘆，忽聽得炮聲響喨，又只見東門開處，閃出一路人馬，真個是採獵之軍，果然勢勇。但見：
曉出禁城東，分圍淺草中。彩旗開映日，白馬驟迎風。鼉鼓鼕鼕擂，標槍對對衝。架鷹軍猛烈，牽犬將驍雄。火炮連天振，粘竿映日紅。人人支弩箭，個個挎雕弓。張網山坡下，鋪繩小徑中。一聲驚霹靂，千騎擁貔熊。狡兔身難保，乖獐智亦窮。狐狸該命盡，麋鹿喪當中。山雉難飛脫，野雞怎避兇。他都揀占山場擒猛獸，摧殘林木射飛蟲。
那些人出得城來，散步東郊。不多時，有二十里向高田地，又只見中軍營裡，有小小的一個將軍：頂著盔，貫著甲，裹肚花，十八札，手執青鋒寶劍，坐下黃驃馬，腰帶滿弦弓。真個是：
隱隱君王像，昂昂帝主容。規模非小輩，行動顯真龍。
行者在空暗喜道：「不須說，那個就是皇帝的太子了。等我戲他一戲。」好大聖，按落雲頭，撞入軍中太子馬前，搖身一變，變作一個白兔兒，只在太子馬前亂跑。太子看見，正合歡心，拈起箭，拽滿弓，一箭正中了那兔兒。
原來是那大聖故意教他中了，卻眼乖手疾，一把接住那箭頭，把箭翎花落在前邊，丟開腳步跑了。那太子見箭中了玉兔，兜開馬，獨自爭先來趕。不知馬行的快，行者如風；馬行的遲，行者慢走：只在他面前不遠。看他一程一里，將太子哄到寶林寺山門之下，行者現了本身。不見兔兒，只見一枝箭插在門檻上。徑撞進去，見唐僧道：「師父，來了，來了。」卻又一變，變做二寸長的小和尚兒，鑽在紅匣之內。
卻說那太子趕到山門前，不見了玉兔，只見門檻上插著一枝雕翎箭。太子大驚失色道：「怪哉！怪哉！分明我箭中了玉兔，玉兔怎麼不見，只見箭在此間？想是年多日久，成了精魅也。」拔了箭，擡頭看處，山門上有五個大字，寫著「敕建寶林寺」。太子道：「我知之矣。向年間曾記得我父王在金鑾殿上，差官賫些金帛，與這和尚修理佛殿佛象，不期今日到此。正是：因過道院逢僧話，又得浮生半日閑。我且進去走走。」
那太子跳下馬來，正要進去，只見那保駕的官將與三千人馬趕上，簇簇擁擁，都入山門裡面。慌得那本寺眾僧，都來叩頭拜接，接入正殿中間，參拜佛像。卻才舉目觀瞻，又欲遊廊玩景，忽見正當中坐著一個和尚，太子大怒道：「這個和尚無禮！我今半朝鑾駕進山，雖無旨意知會，不當遠接，此時軍馬臨門，也該起身，怎麼還坐著不動？」教：「拿下來！」說聲「拿」字，兩邊校尉一齊下手，把唐僧抓將下來，急理繩索便綑。行者在匣裡默默的念咒，教道：「護法諸天、六丁六甲，我今設法降妖，這太子不能知識，將繩要綑我師父，汝等即早護持；若真綑了，汝等都該有罪。」那大聖暗中吩咐，誰敢不遵，卻將三藏護持定了，那些人摸也摸不著他光頭，好似一壁牆擋住，難攏其身。
那太子道：「你是那方來的，使這般隱身法欺我？」三藏上前施禮道：「貧僧無隱身法，乃是東土唐僧，上雷音寺拜佛求經進寶的和尚。」太子道：「你那東土雖是中原，其窮無比，有甚寶貝，你說來我聽。」三藏道：「我身上穿的這袈裟，是第三樣寶貝。還有第一等、第二等更好的物哩。」太子道：「你那衣服，半邊苫身，半邊露臂，能值多少物，敢稱寶貝？」三藏道：「這袈裟雖不全體，有詩幾句。詩曰：
佛衣偏袒不須論，內隱真如脫世塵。萬線千針成正果，九珠八寶合元神。仙娥聖女恭修製，遺賜禪僧靜垢身。見駕不迎猶自可，你的父冤未報枉為人。」
太子聞言，心中大怒道：「這潑和尚胡說！你那半片衣，憑著你口能舌便，誇好誇強。我的父冤從何未報？你說來我聽。」三藏進前一步，合掌問道：「殿下，為人生在天地之間，能有幾恩？」太子道：「有四恩。」三藏道：「那四恩？」太子道：「感天地蓋載之恩，日月照臨之恩，國王水土之恩，父母養育之恩。」三藏笑曰：「殿下言之有失。人只有天地蓋載，日月照臨，國王水土，那得個父母養育來？」太子怒道：「和尚是那遊手遊食削髮逆君之徒！人不得父母養育，身從何來？」三藏道：「殿下，貧僧不知。但只這紅匣內有一件寶貝，叫做立帝貨，他上知五百年，中知五百年，下知五百年，共知一千五百年過去未來之事，便知無父母養育之恩，令貧僧在此久等多時矣。」
太子聞說，教：「拿來我看。」三藏扯開匣蓋兒，那行者跳將出來，𥎱呀𥎱的兩邊亂走。太子道：「這星星小人兒，能知甚事？」行者聞言嫌小，卻就使個神通，把腰伸一伸，就長了有三尺四五寸。眾軍士吃驚道：「若是這般快長，不消幾日，就撐破天也。」行者長到原身，就不長了。太子才問道：「立帝貨，這老和尚說你能知未來過去吉凶，你卻有龜作卜？有蓍作筮？憑書句斷人禍福？」行者道：「我一毫不用，只是全憑三寸舌，萬事盡皆知。」太子道：「這廝又是胡說。自古以來，《周易》之書，極其玄妙，斷盡天下吉凶，使人知所趨避，故龜所以卜，蓍所以筮。聽汝之言，憑據何理？妄言禍福，扇惑人心。」
行者道：「殿下且莫忙，等我說與你聽。你本是烏雞國王的太子。你那裡五年前，年程荒旱，萬民遭苦，你家皇帝共臣子秉心祈禱。正無點雨之時，鍾南山來了一個道士，他善呼風喚雨，點石為金。君王忒也愛小，就與他拜為兄弟。這樁事有麼？」太子道：「有有有，你再說說。」行者道：「後三年不見全真，稱孤的卻是誰？」太子道：「果是有個全真，父王與他拜為兄弟，食則同食，寢則同寢。三年前在御花園裡玩景，被他一陣神風，把父王手中金廂白玉珪攝回鍾南山去了。至今父王還思慕他。因不見他，遂無心賞玩，把花園緊閉了，已三年矣。做皇帝的，非我父王而何？」
行者聞言，哂笑不絕。太子再問不答，只是哂笑。太子怒道：「這廝當言不言，如何這等哂笑？」行者又道：「還有許多話哩，奈何左右人眾，不是說處。」太子見他言語有因，將袍袖一展，教軍士且退。那駕上官將急傳令，將三千人馬都出門外住扎。此時殿上無人，太子坐在上面，長老立在前邊，左手傍立著行者。本寺諸僧皆退。行者才正色上前道：「殿下，化風去的是你生身之父母；見坐位的，是那祈雨之全真。」太子道：「胡說，胡說。我父自全真去後，風調雨順，國泰民安。照依你說，就不是我父王了。還是我年孺，容得你；若我父王聽見你這反話，拿了去，碎屍萬段。」把行者咄的喝下來。行者對唐僧道：「何如？我說他不信，果然，果然。如今卻拿那寶貝進與他，倒換關文，往西方去罷。」三藏即將紅匣子遞與行者。行者接過來，將身一抖，那匣兒卒不見了。原是他毫毛變的，被他收上身去。卻將白玉珪雙手捧上，獻與太子。
太子見了道：「好和尚，好和尚。你五年前本是個全真，來騙了我家的寶貝，如今又妝做和尚來進獻。」叫：「拿了！」一聲傳令，把長老諕得慌忙指著行者道：「你這弼馬溫，專撞空頭禍，帶累我哩。」行者近前一齊攔住道：「休嚷，莫走了風！我不叫做立帝貨，還有真名哩。」太子怒道：「你上來。我問你個真名字，好送法司定罪！」行者道：「我是那長老的大徒弟，名喚悟空孫行者。因與我師父上西天取經，昨宵到此覓宿。我師父夜讀經卷，至三更時分，得一夢。夢見你父王道，他被那全真欺害，推在御花園八角琉璃井內，全真變作他的模樣。滿朝官不能知。你年幼亦無分曉，禁你入宮，關了花園，大端怕漏了消息。你父王今夜特來請我降魔。我恐不是妖邪，自空中看了，果然是個妖精。正要動手拿他，不期你出城打獵。你箭中的玉兔，就是老孫。老孫把你引到寺裡，見師父，訴此衷腸，句句是實。你既然認得白玉珪，怎麼不念鞠養恩情，替親報仇？」
那太子聞言，心中慘慼，暗自傷愁道：「若不信此言語，他卻有三分兒真實；若信了，怎奈殿上見是我父王？」這才是進退兩難心問口，三思忍耐口問心。行者見他疑惑不定，又上前道：「殿下不必心疑，請殿下駕回本國，問你國母娘娘一聲，看他夫妻恩愛之情，比三年前如何。只此一問，便知真假矣。」
那太子回心道：「正是。且待我問我母親去來。」他跳起身，籠了白玉珪就走。行者扯住道：「你這些人馬都回，卻不走漏消息，我難成功？但要你單人獨馬進城，不可揚名賣弄。莫入正陽門，須從後宰門進去。到宮中見你母親，切休高聲大氣，須是悄語低言。恐那怪神通廣大，一時走了消息，你娘兒們性命俱難保也。」太子謹遵教命。出山門吩咐將官：「穩在此扎營，不得移動。我有一事，待我去了就來，一同進城。」看他：
指揮號令屯軍士，上馬如飛即轉城。
這一去，不知見了娘娘，有何話說且聽下回分解。
English
The Ghost King Calls on Tang Tripitaka by Night; Wukong's Divine Transformations Bring On the Young Prince
Now Tripitaka sat beneath the lamp in the meditation hall of the Treasure Grove Monastery, chanting a while in the Liang Emperor's Water Penitential and reading a while in the True Scripture of the Peacock, and it was the third watch before he wrapped the volume in its bag. He was rising to go to bed when he heard outside the door a sudden crash and a wild wind blustering chill. The elder, fearing the lamp would be blown out, hurriedly screened it with his stole's sleeve. The lamp burned now bright, now dim, and his heart took fright and his gall trembled. Drowsiness then came over him, and he dozed slumped on the scripture desk. Though his eyes were shut in a haze, his mind stayed clear; his ears caught the soughing of the dark wind whistling past the window. What a wind! Truly:
Sighing and sifting, drifting and driving.Sighing and sifting, it whirled the fallen leaves; drifting and driving, it rolled the floating clouds.The stars of all the sky were dimmed; the dust and sand of all the ground were whirled abroad.Now a burst of fury, now a stretch of even flow.When even, it tapped clear music from the pines and bamboo; when fierce, it muddied the waves of river and lake;it gusted till the mountain birds could hardly perch, choking in their cries, and the fish of the sea, unquiet, leapt and spouted;east and west the doors and windows of the pavilions tore loose; before and behind, the cloister rooms stood glaring like gods and ghosts;the flower vases of the Buddha hall were blown to the ground; the glazed lamps swung and guttered, and the lamp of wisdom dimmed;the censers tilted and spilt their ash; the candle stands listed, and the candle flames smoked.Streamer and canopy shook and tore; the tower of bell and drum rocked to its roots.
In his drowsy dream the elder heard the wind pass, and then, faintly from outside the meditation hall, a voice calling "Master!" He looked up in his dream and saw a man standing outside the door, drenched from head to foot, tears in his eyes, crying "Master!" over and over. Tripitaka half rose: "Are you some goblin or sprite, some spirit or demon, come at the deep of night to mock me? I am none of the covetous and wrathful sort; I am a monk of the open and upright way, sent by the mandate of the great Tang of the eastern lands to worship the Buddha in the Western Heaven and seek scriptures. I have three disciples, heroes all, who subdue dragons and tame tigers, stalwarts who sweep away monsters and root out demons. Were they to see you, they would shatter your corpse and powder your bones to fine dust. That is the mercy I speak with—a deed of forbearance. Go now, hide yourself far away, and come no more to my meditation door." The man stood leaning at the meditation hall: "Master, I am no demon or devil, no goblin or imp." "If you are none of that kind, why come here at this dead hour?" said Tripitaka. "Master, open your eyes and look at me," said the man. The elder did indeed fix his eyes on him—and ah! Behold:
On his head a crown that reached toward heaven; at his waist a belt of jade-green stone; on his body a robe of ochre yellow, flying dragons and dancing phoenixes; on his feet cloud-topped shoes of embroidered make, the carefree kind; in his hand a scepter of white jade arrayed with the stars of the Dipper. His face was like the Long-Life Emperor of the Eastern Peak; his bearing like the Lord Wenchang, the Opener of Culture.
Tripitaka was greatly startled and lost color; he bowed low at once and called out loudly: "What sovereign is this? Pray be seated." He reached out in haste to help him up—and grasped at emptiness. Turning back and composing himself to sit, he looked again: the man was there still. The elder asked: "Your Majesty, emperor of what realm? A prince of what state? No doubt your land is unquiet, slanderous ministers oppress you, and you have fled in the night to this place. Whatever you would say, say it and let me hear." Then at last the man, tears dropping on his cheeks, told his old tale, sorrow knotting his brows as he set out its causes. He said: "Master, my home lies due west, only forty li or so from here. There in that quarter stands a city—it is where my house was founded." "What is the place called?" asked Tripitaka. "To tell you the truth, Master, it was there that I founded my house and gave it the name of the Black Rooster Kingdom." "Your Majesty, in such alarm—what matter has brought you here?" "Master, five years ago the seasons here turned dry, not a seed of grass sprang up, and the people starved to death—a grievous thing." Hearing this, Tripitaka nodded and smiled: "Your Majesty, the ancients said: 'When the state is upright, the heart of heaven complies.' I suspect you had no pity on your myriad people. Famine had struck—why did you flee the city walls? Go instead and open the granaries, relieve the common folk, repent your former faults, renew goodness now, and free those wronged by crooked law; then the heart of heaven will come into accord, and the rains will fall in season and the winds blow fair." The man said: "The granaries of my kingdom stand empty; money and grain are spent outright. The stipends of civil and military alike are stopped, and there is no meat even in the sovereign's meals. I took pattern from King Yu who tamed the waters: I bore sweet and bitter with the myriad people, bathed and fasted, burned incense and prayed day and night. Three years of this, and the rivers dried and the wells ran dry. And just at the crisis, from Zhongnan Mountain came a Perfect Truth adept who could summon wind and call down rain, touch stone to gold. He first saw my civil and military officers, then saw me; we asked him at once to mount the altar and pray—and there was answer indeed. At the crack of his command tablet, in a moment the rain came down in torrents. I had hoped for three chi of rain, no more; he said so long a drought could not be softened with so little, and he added two inches beyond. Seeing such righteousness in him I swore brotherhood with him, eight bows deep, and called him brother." "That was a joy ten thousandfold for Your Majesty," said Tripitaka. "And where does the joy come in?" said the man. "Since the adept had such powers, when you wanted rain you had but to ask it of him; when you wanted gold, ask him to make it. What more could you lack, that you have left your palace walls and come here?" The man said: "I ate at his board and slept under his roof two years only. Then came the warmth of spring: red apricot and tender peach broke into blossom and bud. In every house the young men and maidens, everywhere the lords' sons, went out to take the spring air and delight themselves. In that season the civil and military went back to their offices, the consorts to their courts. The adept and I walked hand in hand at an easy pace into the imperial garden, and coming suddenly to the octagonal glazed-tile well, he dropped some object or other in, and ten thousand rays of golden light shone up from the well. He coaxed me to the well's edge to see what treasure, then his heart turned murderous: with a plunge he pushed me down into the well, clapped a stone slab over the mouth, heaped earth upon it, and set a banana plant growing on top. Pity me! Three years dead now—a wronged ghost, done to death down a well."
Tang monk, hearing he was a ghost, went weak in bone and sinew with fright, hair standing and marrow chilled. There was nothing for it; he could only question him again: "Your Majesty, none of this is reasonable. You have been dead three years—when the civil and military officials and the consorts of the three palaces came to audience at court, how is it none of them sought you?" The man said: "Master, as for his arts, they are indeed rare in this world. The moment he had done me to death he shook himself in the garden and took my very shape, without the least difference. He now occupies my rivers and mountains, secretly usurps my realm. My two ranks of civil and military, my four hundred officers of court, the consorts of the three palaces and the ladies of the six courts—he has made all of them his own." "Your Majesty, you were too weak," said Tripitaka. "Weak how?" said the man. "Your Majesty, the monster has real powers: he took your shape and usurped your heaven and earth, and none of the civil and military knew it, none of the consorts perceived it—only you died knowing it. Why did you not lodge a full complaint with King Yama in the dark jurisdiction, and state your wrongs there?" The man said: "His powers are vast and his connections close: the City God of the capital drinks with him often; the Dragon Kings of the sea are all kin to him; the Equal-of-Heaven of the Eastern Peak is his good friend; the kings of the Ten Courts of Yama are his sworn brothers. For such reasons I had no door left to knock at."
Tripitaka said: "Your Majesty, if you had no power to accuse him in the dark jurisdiction, why come into my world of the living?" The man said: "Master, how could one spark of a wronged soul like mine dare come to your gate? Before the mountain gate ride the guardian devas of the Law, the Six Dings and Six Jias, the guardians of the five quarters, the Duty Officers of the Four Watches, and the eighteen Sangharama guardians of the faith, close at your saddle. Only just now the Night-Wandering God, with a gust of his divine wind, sent me in. He said my three years' water calamity had run its course, and bade me come pay my respects to you, Master. He said you had a great disciple, the Great Sage Equal to Heaven, of supreme skill at cutting down monsters and subduing demons. So I come with singleness of heart to beg you: a thousand times I beg you to come to my kingdom, seize the demon, and make the false and the true plain. I will repay you as the grass-knot and the ring repay their benefactors." "Your Majesty, you have come to ask my disciple to rid you of that demon?" said Tripitaka. "Just so, just so," said the man. "My disciple is no great hand at other business, but at subduing demons and catching monsters he is just the man. Your Majesty, though we set him to take the monster, I fear the right of the matter will be hard to carry." "Hard to carry how?" said the man. Tripitaka said: "That monster's powers are vast and he is changed into your very likeness; the civil and military of the whole court are one by one at peace with him in word and heart; the consorts of the three palaces are one by one of a mind with him. However great my disciple's arts, he will never dare lightly take up arms. If the assembled officials seize him and charge us with bullying a state and extinguishing a kingdom, and arraign us for high treason, trapped in that city—would that not be painting a tiger and ending with a goose?" "There is still one man of mine at court," said the man.
"Good, good!" said Tripitaka. "No doubt some elder kinsman of the royal house, dispatched to hold some post elsewhere?" "No," said the man. "In my own palace there is a prince, the heir of my own begetting." "That prince, I suppose, the demon has banished?" said Tripitaka. "No. He is ever on the Golden Chime Hall, in the Tower of Five Phoenices—expounding books with the academicians, or ascending the dais with the adept. For three years now the prince has been barred from the inner palace and may not see the queen mother." "What is the reason of that?" asked Tripitaka. "It is a stratagem of the monster's. He fears that if mother and son met, their idle talk would bring the truth to light and the secret would leak. So the two are kept apart, and he endures forever in his place," said the man. Tripitaka said: "Your calamity, I take it, was heaven's allotment—and it is like my own. In those days my father was slain by river pirates, and my mother was dishonored by them; three months on, she gave birth to me. I escaped with my life in the water, and by the grace of my kindly master of Golden Mountain Monastery I was reared to manhood. I remember my childhood without father and mother; this prince, too, has lost both parents—truly a piteous case!"
He asked again: "Even granting you have a prince at court, how am I to meet him?" "How should you not meet him?" said the man. "He is held in the demon's control; he may not so much as see the mother who bore him. How should a monk like me find means to see him?" "He comes out of court tomorrow morning," said the man. "Out of court to do what?" asked Tripitaka. "Tomorrow at morning court he leads three thousand men with hawks and hounds out the city gate to the chase. You are certain to meet him, Master; and if when you meet him you will say to him what I have said, he will believe it." "He is mortal flesh with mortal eyes, fooled by the demon there on the dais—what day does he not call him Father King? Why should he believe me?" said Tripitaka. "If you fear he will not believe, let me leave you a token," said the man. "What token?" asked Tripitaka. The man set down the gold-cased white jade scepter he held: "This thing will serve for a sign." "What of this thing?" said Tripitaka. The man said: "Since the adept took my shape he has lacked only this treasure. In the palace he says the rain-seeking adept made off with this scepter; for three years now it has not been seen. If my prince but sees it, the sight of the thing will bring the man to mind, and this wrong he will surely avenge." "Very well. Leave it with me, and my disciples shall see to it for you. But where am I to wait?" said Tripitaka. The man said: "Neither dare I wait. From here I must beg the Night-Wandering God to send another divine wind and bear me into the inner palace, to plant a dream in the mind of my lawful queen, that mother and son be of one mind, and you master and disciples of one heart." Tripitaka nodded his assent: "Go, then."
The wronged ghost knocked his head in farewell, and the elder rose to see him out—when somehow he caught his foot, took a somersault, and Tripitaka woke with a start. It had been a dream of Nanke after all. In a flurry, facing that dim lamp, he called: "Disciples, disciples!" Bajie woke: "Earth god, earth god, is it? When I played the bold fellow I lived on men, made my meals of rank meats—and it was merry enough. Then you must leave the world and set us to trudge along guarding you. We were told we would just be monks; now we are handled like slaves—by day shouldering the packs and leading the horse, by night fetching the chamber pot and rubbing your feet! You will not sleep at this hour—what do you want with your disciples?" "Disciple, I just dozed off on the desk and had a strange dream," said Tripitaka. Pilgrim sprang up: "Master, dreams are born of brooding. Before ever you climbed this mountain you were in dread of monsters; you fret that Thunderclap lies far and you may never arrive; you pine for Chang'an, not knowing what day you turn home—and so the heart breeds dreams as it breeds thoughts. Old Sun has but one true thought—to see the Buddha in the west—and not one dream ever comes to me." "Disciple, this dream was no dream of homesickness," said Tripitaka. "I had scarcely closed my eyes when a wild wind swept past, and outside the meditation room stood an emperor of some dynasty, who said he was the king of Black Rooster—soaked from head to foot, tears streaming." Thus and thus, so and so, he told Pilgrim every word of the dream, item by item. Pilgrim laughed: "Say no more. He sends you this dream expressly to put a piece of business in Old Sun's way. Some monster has usurped the throne there and plotted for the kingdom; I shall go sort true from false with him. Wherever Old Sun's staff lands on that demon, the enterprise is done." "Disciple, he says the monster's powers are vast," said Tripitaka. "Vast or not, what of it?" said Pilgrim. "Once he knows Old Sun has come, he will have nowhere to run." "I remember too that he left a treasure for a token," said Tripitaka. "Master, do not wind yourself up," said Bajie. "A dream is a dream—why keep taking it for real?" Sha Monk said: "'If you will not believe straightforwardness straight, you must guard against kindness unkind.' Let us make a light, open the door, and see how it stands."
Pilgrim did open the door, and they looked together: there, in the light of stars and moon, on the step beneath the eaves, lay a gold-cased white jade scepter in very truth. Bajie came near and took it up: "Brother, what is this thing?" Pilgrim said: "This is the treasure a king holds in his hand, called the jade scepter. Master, since the thing is here, I take the matter for true. Tomorrow the taking of the demon rests all on Old Sun—only it will cost you three turns of ill luck." "Good, good, good!" said Bajie. "A dream was all it was, and you tell him everything. Is there anything that fellow cannot play on people? So he prices you three turns of ill luck." Tripitaka, going back inside, said: "Which three?" "Tomorrow you are to take the blame, take the abuse, and take the plague," said Pilgrim. Bajie laughed: "One would be hard enough—how will you bear three?" Tang monk was an elder of good sense, and asked: "Disciple, what do these three things mean?" "No need to explain yet," said Pilgrim. "Wait while I first get you a thing or two."
Brave Great Sage! He plucked a hair, blew on it a breath of immortal air, cried "Change!"—and it became a red gold-lacquered box, in which he placed the white jade scepter. He said: "Master, hold this thing in your hands. At daybreak put on the brocade kasaya and go sit in the main hall chanting scriptures, while I go see that city of his. If it is truly a monster, I shall beat him to death and win a merit here besides; if it is not, do not go picking quarrels." "Just so, just so," said Tripitaka. Pilgrim said: "If the prince does not leave the city, well and good; but if in truth he rides out, as the dream foretold, I will be sure to lead him to you." "And how shall I greet him when I see him?" said Tripitaka. Pilgrim said: "When he comes I will signal you first. Draw the box lid open a little, and I shall change into a little monk two inches long and lie inside it, and you hold me in your hands, box and all. When the prince enters the temple he will be sure to worship the Buddha. Let him bow as he will; take no notice of him. Seeing you do not stir, he will be certain to order you seized. Let him seize you; let him beat you, bind you, kill you—all as he pleases." "Ai! His military authority is great. If he truly kills me, what then?" said Tripitaka. "No matter—I am here. If it comes to the crisis I shall shield you of myself," said Pilgrim. "If he questions you, say you are the imperial envoy of the eastern lands, a monk bound west to worship the Buddha, fetch the scriptures, and present treasure. He will ask: 'What treasure?' Then tell him of the brocade kasaya, and say: 'This is a treasure of the third rank; there are finer things yet of the first rank and the second.' Whatever he asks, say that within this box is a treasure that knows the five hundred years above, the five hundred years between, and the five hundred years below—fifteen hundred years of past and future, all to the last particular. Then let Old Sun out. I shall tell the prince everything said in the dream. If he believes it, he will go seize the demon—first, to avenge his royal father; second, we win a name for honor. If he does not believe, then show him the white jade scepter. I only fear he is young, and may not recognize it." At this Tripitaka rejoiced: "Disciple, what a scheme! But these treasures—one is called the brocade kasaya, one the white jade scepter—by what name shall we call the one you have changed into?" "Let it be called the King-Making Curio," said Pilgrim. Tripitaka took the name to heart. That night master and disciples slept hardly at all, waiting for dawn, fain to nod the sun up out of Fusang and blow the stars from all the sky with one breath.
Before long the east grew white. Pilgrim instructed Bajie and Sha Monk: "Do not harass the monks or go wandering out. When I have succeeded we shall travel on together." With that he whistled, turned a somersault, and leapt into the air. Opening his fiery eyes to gaze west, he saw indeed a city. And how did he see it, do you think? The city, we were told, was only forty li from the temple, so from that height he spied it. Drawing near and looking carefully, he saw monstrous mists and grieving clouds lying thick, demon winds and rancorous vapors drifting everywhere. Up in the air Pilgrim sighed:
"Did a true king sit upon the jeweled seat, auspicious clouds of five bright colors would attend him.Only because a monster has invaded the dragon's place do surging black vapors lock the golden gate."
While Pilgrim thus mused he heard the boom of cannon, and at the opening of the east gate a column of horse and men flashed out—truly a hunting host, and of mettlesome force. Behold:
At dawn they rode out the forbidden city's east and spread their circle through the shallow grass.Bright banners unfurled, flashing in the sun; white horses plunged to meet the wind.Alligator drums went boom and boom; paired javelins charged in files.The hawk-bearers were savage; the hound-leaders dashing.The cannon shook the very sky; the lime-smeared poles glowed red against the sun.Every man braced a crossbow bolt; every man slung a carved bow.Nets were strung below the slopes; cords were laid across the little paths.At one startling thunderclap a thousand riders closed like bears and picai.The cunning hare could not save its skin; the wily roe's wits failed too.The fox's allotted span ran out; elk and deer perished in the press.The mountain pheasant could hardly fly clear; how should the wild fowl escape the slaughter?They chose to hold the hunting grounds and take the fierce beasts; they laid waste the woods and shot the winged things.
Those men came out the city and spread through the eastern meadows. Before long, twenty li into the high fields, they saw in the center camp a small-framed general: helmet on head, armor laced, the belly-guard flowered with eighteen plates, a precious sword of blue steel in his hand, a yellow isabella horse beneath him, a strung bow at his waist. Truly:
Dimly, the likeness of a sovereign; proudly, the countenance of an emperor.His frame was no common stripling's; his motion showed the true dragon.
Pilgrim in the air rejoiced within: "No need to ask—that is the emperor's son. Let me have some sport with him." Brave Great Sage! He pressed down his cloud, dashed into the host before the prince's horse, shook himself, and changed into a white rabbit, frisking to and fro before the prince. The prince saw it, and his hunting heart leapt; he nocked an arrow, drew the bow to the full, and his shaft struck the rabbit true.
It was the Great Sage's doing that the arrow struck: quick of eye and hand, he caught the arrowhead in his fingers, let the feathered shaft drop on ahead, and was off at a run. The prince, seeing his arrow strike the jade rabbit, wheeled his horse and raced after it alone. Though the horse ran fast, the Pilgrim ran like the wind; when the horse slowed, the Pilgrim slowed: he kept ever just before him. Stage by stage, li by li, he lured the prince to the foot of the Treasure Grove Monastery gate—and there showed his own form. No rabbit now, but an arrow standing in the doorsill. He darted straight inside and met Tang monk: "Master, he is coming, he is coming." Then he changed again into the two-inch little monk and burrowed into the red box.
Now the prince came galloping up to the temple gate: no jade rabbit, only a carved-feather arrow standing in the doorsill. The prince was greatly startled and paled: "Strange! Strange! My arrow clearly struck the jade rabbit—where is the rabbit gone, and only the arrow here? The creature must have grown into a spirit with years and days." He pulled the arrow and looked up: over the gate, in five great characters, "The Treasure Grove Monastery, Built by Imperial Decree." The prince said: "Now I understand. Years ago, I remember, my royal father sent officers from the Golden Chime Hall with gold and silk for these monks to repair their Buddha hall and images. Who would have thought I should come here today? As the verse says: 'Passing a temple, I fell to talk with monks, and gained from this floating life half a day of ease.' I will go in and look about."
The prince dismounted and was about to enter when the officers of his escort and the three thousand men came up, crowding and thronging, and all poured in the gate. The monks of the temple were flustered and all came bowing and kowtowing to receive them, ushering them into the main hall to worship the Buddha. They had but just raised their eyes to look about and were for strolling the cloisters when suddenly they saw a monk seated in the very middle. The prince flew into a rage: "This monk has no manners! Half a court's procession enters his hill today; lacking an edict to announce us, he need not have come far out to meet us—but with the troops at his very gate he should at least have risen. Why does he sit unmoving?" He cried: "Seize him!" At the word "seize," the guardsmen on both hands fell to together, hauled Tang monk down, and made haste to coil their ropes about him. Inside the box Pilgrim silently recited his spell, charging them: "Guardian devas of the Law, Six Dings and Six Jias: I am setting my wits to subdue a monster. This prince, in his ignorance, would bind my master with ropes; you must shield him at once. If he is truly bound, the guilt is yours." When the Great Sage gave his charge in secret, who dared disobey? They stood guard over Tripitaka so fast that those men could not so much as touch his bare head; it was as if a wall were set between, and no hand could close on him.
The prince said: "Where do you come from, to delude me with this art of invisibility?" Tripitaka came forward and saluted: "This poor monk has no art of invisibility; he is the Tang monk of the eastern lands, bound for Thunderclap Monastery to worship the Buddha, seek the scriptures, and present treasure." "Your eastern lands may be the central flowery country, but they are poor beyond telling. What treasure do you carry? Speak and let me hear," said the prince. "This kasaya I wear is a treasure of the third kind. There are finer things yet of the first kind and the second," said Tripitaka. "That garment of yours half covers your body and half bares your arms. What can it be worth, that you dare call it treasure?" said the prince. "The kasaya does not cover me entire, but it has a few verses to it," said Tripitaka. "The poem says:
That the Buddha robe bares one shoulder is not the point: hidden within is the Thus-Come, clear of the world's dust.Ten thousand threads and a thousand stitches make the true fruit; nine pearls and eight jewels join the primal spirit.Immortal maids and holy daughters made it with reverence and left it to a Chan monk, to still the body's stains.That you did not rise to meet the royal presence might pass—but with your father's wrong unavenged, you live in vain."
At this the prince raged within: "Brazen monk, what talk! That rag of a garment—you gild it with your glib tongue and boast it fine. My father's wrong unavenged—how so? Speak and let me hear." Tripitaka came a step nearer, pressed his palms, and asked: "Your Highness, in this life lived between heaven and earth, how many debts of grace does a man owe?" "Four," said the prince. "Which four?" said Tripitaka. "The grace of heaven and earth that canopied and carried us; the grace of sun and moon that shone upon us; the grace of king and realm, its water and soil; the grace of father and mother who reared us," said the prince. Tripitaka laughed: "Your Highness, you have miscounted. A man has heaven and earth to canopy and carry him, sun and moon to shine upon him, a king and realm to give him water and soil—but where would the grace of father and mother come from?" The prince said in wrath: "You monks are an idle, begging, shaven-haired, lord-defying lot! If men were not reared by fathers and mothers, where would their bodies come from?" "Your Highness, this poor monk does not know," said Tripitaka. "But within this red box is a treasure called the King-Making Curio: it knows the five hundred years above, the five hundred years between, and the five hundred years below—fifteen hundred years of past and future, all to the last particular. It knows whether there is such a thing as the grace of father and mother, and it is for that this poor monk has waited here so long."
Hearing this, the prince said: "Bring it out for me to see." Tripitaka lifted the box lid, and out leapt the Pilgrim, hopping this way and that in a clatter. "What can a tiny manikin like this know?" said the prince. Pilgrim, hearing himself called small, worked a power of his own: he stretched at the waist and grew to three chi four or five inches. The soldiers were astonished: "At that rate of growing, in a few days he would burst the sky." Pilgrim grew only to his own proper stature, and stopped. Then the prince asked: "King-Making Curio—this old monk says you can know the luck, good and ill, of things to come and things gone by. Have you a tortoise to divine with, yarrow stalks to cast? By what written lines do you judge men's fortunes?" "I use none of them," said Pilgrim. "I rely wholly on this three-inch tongue, and there is nothing I do not know." "More nonsense from this fellow," said the prince. "From antiquity the Book of Changes has been most profound and mysterious: it settles the good and ill fortune of all the world and teaches men what to pursue and what to shun—that is why the tortoise serves for divining and the yarrow for casting. By what principle do you claim warrant? You prate idle words of luck and ruin to beguile men's hearts."
"Your Highness, no hurry," said Pilgrim. "Hear me out. You are the son of the king of Black Rooster. In your country five years ago the seasons failed, drought struck, and the myriad people suffered; your king and his ministers prayed with single hearts. At the moment when not a drop of rain would fall, there came from Zhongnan Mountain a Daoist adept, skilled at summoning wind and calling rain, at turning stone to gold. Your king, all too ready to think small of it, swore brotherhood with him. Is that matter so?" "It is, it is, it is. Go on," said the prince. Pilgrim said: "For the last three years the adept has not been seen. Who, then, is it that calls himself the Solitary One?" "There truly was such an adept; my royal father swore brotherhood with him; they ate at one board and slept under one roof," said the prince. "Three years ago, viewing the garden of the imperial park, the adept raised a divine wind and spirited away the gold-cased white jade scepter from my father's hand, back to Zhongnan Mountain. To this day my father mourns him. Since he could not be found, my father lost all taste for pleasure and shut the garden fast—these three years. And the one who sits as emperor—who should it be but my father?"
Hearing this, Pilgrim broke into unending jeering laughter. The prince asked again, and got no answer—only the jeering laughter. The prince said in wrath: "This fellow, with what he ought to say unsaid—why laugh like that?" "There is a great deal more to say," Pilgrim replied, "but with all these men around us this is no place to say it." The prince, hearing meaning in his words, swept out his sleeve and ordered the soldiers back. The officers of the escort passed the word at once, and the three thousand men were quartered outside the gate. The hall was cleared; the prince sat above, the elder stood before him, Pilgrim in attendance at his left hand; the monks of the temple had all withdrawn. Then Pilgrim came forward in earnest: "Your Highness, the one who rode away on the wind was the father and mother who begot you; the one you see on the throne is that rain-praying adept." "Nonsense, nonsense," said the prince. "Since the adept left, the winds have blown fair and the rains fallen in season, the realm is at peace and the people content. By your telling, the man is not my father at all! It is only that I am young, and let you be. Had my royal father heard such treason, he would have you seized and hacked to ten thousand pieces." With a bark he shouted Pilgrim down. Pilgrim said to Tang monk: "What did I tell you? I said he would not believe—and there it is, there it is. Now give him that treasure, exchange our travel rescripts, and let us be off to the west." Tripitaka handed the red box to Pilgrim. Pilgrim took it, shook his body—and the box was gone; it had been his hair changed, and he drew it back into himself. Then with both hands he raised the white jade scepter and presented it to the prince.
At the sight the prince said: "Fine monk, fine monk! Five years ago you were the adept, who tricked my house of its treasure; now you dress as a monk and come making presents." He called: "Seize him!" At the word of command the elder, frightened out of his wits, pointed hastily at Pilgrim: "You Bimawen! Forever courting unearned calamity—and now you have brought it on me!" Pilgrim stepped up and barred them all together: "No shouting—do not let the wind out of the secret! I am not only called the King-Making Curio; I have a true name besides." The prince said in wrath: "Step up here. Give me your true name, that I may send you to the courts for sentence!" Pilgrim said: "I am that elder's eldest disciple, named Wukong, Pilgrim Sun. Traveling with my master west to fetch the scriptures, we stopped here last night for lodging. My master was reading scriptures in the night, and at the third watch had a dream. He saw your royal father, who told him the adept had done him violence and pushed him into the octagonal glazed-tile well of the imperial garden, and that the adept had taken his shape. Not an official of the court could tell; you, being young, could not either. You were barred from the palace and the garden shut—the whole point being to stop the secret leaking. Your royal father came expressly this night to beg me to subdue the demon. I feared it might be no demon, so I looked down from the sky: it is a spirit-fiend beyond doubt. I was on the point of seizing him when you must ride out of the city to hunt. The jade rabbit your arrow struck was Old Sun. Old Sun has led you here to the temple, to see my master and hear this whole heart's matter, true in every word. Since you know the white jade scepter, why do you not remember the grace that reared you, and avenge your own father?"
At these words the prince's heart turned heavy with grief, and he sorrowed to himself: "If I do not believe these words, there is yet a third part of truth in them; if I believe, how can it be, when the man upon the throne is my own royal father?" Here indeed it was: advancing and retreating both barred, the heart questioning the mouth; pondering thrice and bearing with it, the mouth questioning the heart. Seeing him unresolved, Pilgrim came forward again: "Your Highness need not doubt. Ride back to your own capital and ask one question of your mother the queen: is the love between her and her lord what it was three years ago? That one question, and true and false are known."
The prince turned it over: "True. Let me go and ask my mother." He leapt up, tucked away the white jade scepter, and made to go. Pilgrim caught his sleeve: "If all these troops go back with you, will not the secret leak, and my work be spoiled? You must go into the city alone on a single horse, and make no display. Enter not by the front main gate but by the rear postern. When you see your mother within the palace, be careful not to raise your voice; whisper and speak low. I fear the monster's vast powers: let the secret out for a moment, and the lives of you mother and son will hardly be safe." The prince carefully obeyed the instruction. Outside the gate he gave his officers their orders: "Encamp here steady, and stir not. I have a matter to see to; I go and return, and then we enter the city together." And see him:
At a word of command he stationed his soldiers; mounted as if on wings, he was away to the city.
But what he said when he came before the queen—who could say? Listen to the next chapter to find out.
Chapter 38
Traditional Chinese
第三十八回 嬰兒問母知邪正 金木參玄見假真
逢君只說受生因，便作如來會上人。一念靜觀塵世佛，十方同看降威神。欲知今日真明主，須問當年嫡母身。別有世間曾未見，一行一步一花新。
卻說那烏雞國王太子自別大聖，不多時，回至城中。果然不奔朝門，不敢報傳宣詔，徑至後宰門首，見幾個太監在那裡把守。見太子來，不敢阻滯，讓他進去了。好太子，夾一夾馬，撞入裡面，忽至錦香亭下。只見那正宮娘娘坐在錦香亭上，兩邊有數十個嬪妃掌扇，那娘娘倚雕欄兒流淚哩。你道他流淚怎的？原來他四更時也做了一夢，記得一半，含糊了一半，沉沉思想。
這太子下馬，跪於亭下，叫：「母親。」那娘娘強整歡容，叫聲：「孩兒，喜呀！喜呀！這二三年在前殿與你父王開講，不得相見，我甚思量。今日如何得暇來看我一面？誠萬千之喜！誠萬千之喜！孩兒，你怎麼聲音悲慘？你父王年紀高邁，有一日龍歸碧海，鳳返丹霄，你就傳了帝位，還有甚麼不悅？」太子叩頭道：「母親，我問你：即位登龍是那個？稱孤道寡果何人？」娘娘聞言道：「這孩兒發風了？做皇帝的是你父王，你問怎的？」太子叩頭道：「萬望母親赦子無罪，敢問；不赦，不敢問。」娘娘道：「子母家有何罪？赦你，赦你，快快說來。」太子道：「母親，我問你三年前夫妻宮裡之事，與後三年恩愛同否如何？」娘娘見說，魂飄魄散，急下亭抱起，緊摟在懷，眼中滴淚道：「孩兒，我與你久不相見，怎麼今日來宮問此？」太子發怒道：「母親有話早說；不說時，且誤了大事。」娘娘才喝退左右，淚眼低聲道：「這樁事，孩兒不問，我到九泉之下，也不得明白。既問時，聽我說：
三載之前溫又暖，三年之後冷如冰。 枕邊切切將言問，他說老邁身衰事不興。
太子聞言，撒手脫身，攀鞍上馬。那娘娘一把扯住道：「孩兒，你有甚事，話不終就走？」太子跪在面前道：「母親，不敢說。今日早朝，蒙欽差架鷹逐犬，出城打獵。偶遇東土駕下來的個取經聖僧，有大徒弟乃孫行者，極善降妖。原來我父王死在御花園八角琉璃井內，這全真假變父王，侵了龍位。今夜三更，父王託夢，請他到城捉怪。孩兒不敢盡信，特來問母。母親才說出這等言語，必然是個妖精。」那娘娘道：「兒啊，外人之言，你怎麼就信為實？」太子道：「兒還不敢認實，父王遺下表記與他了。」娘娘問是何物，太子袖中取出那金廂白玉珪，遞與娘娘。那娘娘認得是當時國王之寶，止不住淚如泉湧。叫聲：「主公，你怎麼死去三年，不來見我，卻先見聖僧，後見太子？」太子道：「母親，這話是怎的說？」娘娘道：「兒啊，我四更時分，也做了一夢，夢見你父王水淋淋的站在我跟前，親說他死了，鬼魂兒拜請了唐僧，降假皇帝，救他前身。記便記得是這等言語，只是一半兒不得分明。正在這裡狐疑，怎知今日你又來說這話，又將寶貝拿出。我且收下，你且去請那聖僧急急為之。果然掃蕩妖氛，辨明邪正，庶報你父王養育之恩也。」
太子急忙上馬，出後宰門，躲離城池。真個是噙淚叩頭辭國母，含悲頓首復唐僧。不多時，出了城門，徑至寶林寺山門前下馬。眾軍士接著太子，又見紅輪將墜。太子傳令：不許軍士亂動。他又獨自個入了山門，整束衣冠，拜請行者。只見那猴王從正殿搖搖擺擺走來，那太子雙膝跪下道：「師父，我來了。」行者上前攙住道：「請起。你到城中，可曾問誰麼？」太子道：「問母親來。」將前言盡說了一遍。行者微微笑道：「若是那般冷啊，想是個甚麼冰冷的東西變的。不打緊，不打緊，等我老孫與你掃蕩。卻只是今日晚了，不好行事。你先回去，待明早我來。」太子跪地叩拜道：「師父，我只在此，伺候到明日，同師父一路去罷。」行者道：「不好，不好。若是與你一同入城，那怪物生疑，不說是我撞著你，卻說是你請老孫，卻不惹他反怪你也？」太子道：「我如今進城，他也怪我。」行者道：「怪你怎麼？」太子道：「我自早朝蒙差，帶領若干人馬鷹犬出城，今一日更無一件野物，怎麼見駕？若問我個不才之罪，監陷羑里，你明日進城，卻將何倚？況那班部中，更沒個相知人也。」行者道：「這甚打緊？你肯早說時，卻不尋下些等你？」
好大聖，你看他就在太子面前，顯個手段，將身一縱，跳在雲端裡。捻著訣，念一聲「唵藍淨法界」的真言，拘得那山神、土地在半空中施禮道：「大聖，呼喚小神，有何使令？」行者道：「老孫保護唐僧到此，欲拿邪魔，奈何那太子打獵無物，不敢回朝。問汝等討個人情，快將獐𤜱鹿兔、走獸飛禽，各尋些來，打發他回去。」山神、土地聞言，敢不承命，又問各要幾何。大聖道：「不拘多少，取些來便罷。」那各神即著本處陰兵，刮一陣聚獸陰風，捉了些野雞山雉、角鹿肥獐、狐獾狢兔、虎豹狼蟲，共有百千餘隻，獻與行者。行者道：「老孫不要，你可把他都捻就了觔，單擺在那四十里路上兩傍，教那些人不放鷹犬，拿回城去，算了汝等之功。」眾神依言，收了陰風，擺在左右。
行者才按雲頭，對太子道：「殿下請回，路上已有物了，你自收去。」太子見他在半空中弄此神通，如何不信，只得叩頭拜別。出山門傳了令，教軍士們回城。只見那路傍果有無限的野物，軍士們不放鷹犬，一個個俱著手擒捉喝采，俱道是千歲殿下的洪福，怎知是老孫的神功。你聽凱歌聲唱，一擁回城。
這行者保護了三藏。那本寺中的和尚見他們與太子這樣綢繆，怎不恭敬？卻又安排齋供，管待了唐僧，依然還歇在禪堂裡。將近有一更時分，行者心中有事，急睡不著。他一轂轆爬起來，到唐僧床前，叫：「師父。」此時長老還未睡哩，他曉得行者會失驚打怪的，推睡不應。行者摸著他的光頭，亂搖道：「師父怎睡著了？」唐僧怒道：「這個頑皮，這早晚還不睡，吆喝甚麼？」行者道：「師父，有一樁事兒，和你計較計較。」長老道：「甚麼事？」行者道：「我日間與那太子誇口，說我的手段比山還高，比海還深，拿那妖精如探囊取物一般，伸了手去就拿將轉來。卻也睡不著，想起來，有些難哩。」唐僧道：「你說難，便就不拿了罷。」行者道：「拿是還要拿，只是理上不順。」唐僧道：「這猴頭亂說。妖精奪了人君位，怎麼叫做理上不順？」行者道：「你老人家只知念經拜佛，打坐參禪，那曾見那蕭何的律法？常言道：『拿賊拿贓。』那怪物做了三年皇帝，又不曾走了馬腳，漏了風聲。他與三宮妃后同眠，又和兩班文武共樂，我老孫就有本事拿住他，也不好定個罪名。」唐僧道：「怎麼不好定罪？」行者道：「他就是個沒嘴的葫蘆，也與你滾上幾滾。他敢道：『我是烏雞國王，有甚逆天之事，你來拿我？』將甚執照與他折辯？」
唐僧道：「憑你怎生裁處？」行者笑道：「老孫的計已成了。只是干礙著你老人家，有些兒護短。」唐僧道：「我怎麼護短？」行者道：「八戒生得夯，你有些兒偏向他。」唐僧道：「我怎麼向他？」行者道：「你若不向他啊，且如今把膽放大些，與沙僧只在這裡。待老孫與八戒趁此時先入那烏雞國城中，尋著御花園，打開琉璃井，把那皇帝屍首撈將上來，包在我們包袱裡。明日進城，且不管甚麼倒換文牒，見了那怪，掣棍來就打。他但有言語，就將骨襯與他看，說：『你殺的是這個人。』卻教太子上來哭父，皇后出來認夫，文武多官見主，我老孫與兄弟們動手。這才是有對頭的官事好打。」唐僧聞言，暗喜道：「只怕八戒不肯去。」行者笑道：「如何？我說你護短。你怎麼就知他不肯去？你只像我叫你時不答應，半個時辰便了。我這去，但憑三寸不爛之舌，莫說是豬八戒，就是豬九戒，也有本事教他跟著我走。」唐僧道：「也罷，隨你去叫他。」
行者離了師父，徑到八戒床邊，叫：「八戒，八戒。」那獃子是走路辛苦的人，丟倒頭，只情打呼，那裡叫得醒。行者揪著耳朵，抓著鬃，把他一拉，拉起來，叫聲：「八戒。」那獃子還打棱掙。行者又叫一聲，獃子道：「睡了罷，莫頑，明日要走路哩。」行者道：「不是頑，有一樁買賣，我和你做去。」八戒道：「甚麼買賣？」行者道：「你可曾聽得那太子說麼？」八戒道：「我不曾見面，不曾聽見說甚麼。」行者說：「那太子告訴我說，那妖精有件寶貝，萬夫不當之勇。我們明日進城，不免與他爭敵，倘那怪執了寶貝，降倒我們，卻不反成不美？我想著打人不過，不如先下手。我和你去偷他的來，卻不是好？」八戒道：「哥哥，你哄我去做賊哩。這個買賣，我也去得。果是曉得實實的幫寸，我也與你講個明白：偷了寶貝，降了妖精，我卻不奈煩甚麼小家罕氣的分寶貝，我就要了。」行者道：「你要作甚？」八戒道：「我不如你們乖巧能言，人面前化得出齋來。老豬身子又夯，言語又粗，不能念經，若到那無濟無生處，可好換齋吃麼。」行者道：「老孫只要圖名，那裡圖甚寶貝？就與你便了。」那獃子聽見說都與他，他就滿心歡喜，一轂轆爬將起來，套上衣服，就和行者走路。這是清酒紅人面，黃金動道心。
兩個密密的開了門，躲離三藏，縱祥光，徑奔那城。不多時到了，按落雲頭，只聽得樓頭方二鼓矣。行者道：「兄弟，二更時分了。」八戒道：「正好，正好，人都在頭覺裡正濃睡也。」二人不奔正陽門，徑到後宰門首，只聽得梆鈴聲響。行者道：「兄弟，前後門皆緊急，如何得入？」八戒道：「那見做賊的從門裡走麼，瞞牆跳過便罷。」行者依言，將身一縱，跳上裡羅城牆。八戒也跳上去。二人潛入裡面，找著門路，徑尋那御花園。
正行時，只見有一座三簷白簇的門樓，上有三個亮灼灼的大字，映著那星月光輝，乃是「御花園」。行者近前看了，有幾重封皮，公然將鎖門鏽住了，即命八戒動手。那獃子掣鐵鈀，盡力一築，把門築得粉碎。行者先舉步䟕入，忍不住跳將起來，大呼小叫。諕得八戒上前扯住道：「哥呀，害殺我也。那見做賊的這般吆喝？驚醒了人，把我們拿住，發到官司，就不該死罪，也要解回原籍充軍。」行者道：「兄弟啊，你說我發急為何？你看這：
彩畫雕欄狼狽，寶妝亭閣攲歪。莎汀蓼岸盡塵埋，芍藥荼䕷俱敗。茉莉玫瑰香暗，牡丹百合空開。芙蓉木槿草垓垓，異卉奇葩壅壞。巧石山峰俱倒，池塘水涸魚衰。青松紫竹似乾柴，滿路茸茸蒿艾。丹桂碧桃枝損，海榴棠棣根歪。橋頭曲徑有蒼苔，冷落花園境界。」
八戒道：「且嘆他做甚？快幹我們的買賣去來。」行者雖然感慨，卻留心想起唐僧的夢來，說芭蕉樹下方是井。正行走，果見一株芭蕉，生得茂盛，比眾花木不同。真是：
一種靈苗秀，天生體性空。枝枝抽片紙，葉葉捲芳叢。翠縷千條細，丹心一點紅。淒涼愁夜雨，憔悴怯秋風。長養元丁力，栽培造化工。緘書成妙用，揮灑有奇功。鳳翎寧得似，鸞尾迥相同。薄露瀼瀼滴，輕煙淡淡籠。青陰遮戶牖，碧影上簾櫳。不許棲鴻雁，何堪繫玉驄。霜天形槁悴，月夜色朦朧。僅可消炎暑，猶宜避日烘。愧無桃李色，冷落粉牆東。
行者道：「八戒，動手麼，寶貝在芭蕉樹下埋著哩。」那獃子雙手舉鈀，築倒了芭蕉。然後用嘴一拱，拱了有三四尺深，見一塊石板蓋著。獃子歡喜道：「哥呀，造化了，果有寶貝，是一片石板蓋著哩。不知是罈兒盛著，是櫃兒裝著哩。」行者道：「你掀起來看看。」那獃子果又一嘴拱開，看處，又見霞光灼灼，白氣明明。八戒笑道：「造化，造化，寶貝放光哩。」又近前細看時，呀！原來是星月之光，映得那井中水亮。八戒道：「哥呀，你但幹事，便要留根。」行者道：「我怎留根？」八戒道：「這是一眼井，你在寺裡早說是井中有寶貝，我卻帶將兩條綑包袱的繩來，怎麼作個法兒，把老豬放下去。如今空手，這裡面東西，怎麼得下去上來耶？」行者道：「你下去麼？」八戒道：「正是要下去，只是沒繩索。」行者笑道：「你脫了衣服，我與你個手段。」八戒道：「有甚麼好衣服？解了這直裰子就是了。」
好大聖，把金箍棒拿出來，兩頭一扯，叫：「長！」足有七八丈長。教：「八戒，你抱著一頭兒，把你放下井去。」八戒道：「哥呀，放便放下去，若到水邊，就住了罷。」行者道：「我曉得。」那獃子抱著鐵棒，被行者輕輕提將起來，將他放下去，不多時，放至水邊。八戒道：「到水了。」行者聽見他說，卻將棒往下一按。那獃子撲通的一個沒頭蹲，丟了鐵棒，便就負水，口裡哺哺的嚷道：「這天殺的，我說到水莫放，他卻就把我一按。」行者掣上棒來，笑道：「兄弟，可有寶貝麼？」八戒道：「見甚麼寶貝，只是一井水。」行者道：「寶貝沉在水底下哩，你下去摸一摸來。」呆子真個深知水性，卻就打個猛子，淬將下去。呀！那井底深得緊。他卻著實又一淬，忽睜眼見有一座牌樓，上有「水晶宮」三個字。八戒大驚道：「罷了，罷了，錯走了路了，蹡下海來也。海內有個水晶宮，井裡如何有之？」原來八戒不知此是井龍王的水晶宮。
八戒正敘話處，早有一個巡水的夜叉開了門，看見他的模樣，急抽身進去報道：「大王，禍事了，井上落一個長嘴大耳的和尚來了，赤淋淋的，衣服全無，還不死，逼法說話哩。」那井龍王忽聞此言，心中大驚道：「這是天蓬元帥來也。昨夜夜遊神奉上敕旨，來取烏雞國王魂靈去拜見唐僧，請齊天大聖降妖。這怕是齊天大聖、天蓬元帥來了，卻不可怠慢他，快接他去也。」
那龍王整衣冠，領眾水族，出門來厲聲高叫道：「天蓬元帥，請裡面坐。」八戒卻才歡喜道：「原來是個故知。」那獃子不管好歹，徑入水晶宮裡。其實不知上下，赤淋淋的，就坐在上面。龍王道：「元帥，近聞你得了性命，皈依釋教，保唐僧西天取經，如何得到此處？」八戒道：「正為此說。我師兄孫悟空多多拜上，著我來問你取甚麼寶貝哩。」龍王道：「可憐，我這裡怎麼得個寶貝？比不得那江、河、淮、濟的龍王，飛騰變化，便有寶貝。我久困於此，日月且不能長見，寶貝果何自而來也？」八戒道：「不要推辭，有便拿出來罷。」龍王道：「有便有一件寶貝，只是拿不出來，就元帥親自來看看，何如？」八戒道：「妙妙妙，須是看看來也。」
那龍王前走，這獃子隨後。轉過了水晶宮殿，只見廊廡下，橫躺著一個六尺長軀。龍王用手指定道：「元帥，那廂就是寶貝了。」八戒上前看了，呀！原來是個死皇帝，戴著沖天冠，穿著赭黃袍，踏著無憂履，繫著藍田帶，直挺挺睡在那廂。八戒笑道：「難難難，算不得寶貝。想老豬在山為怪時，時常將此物當飯，且莫說見的多少，吃也吃夠無數，那裡叫做甚麼寶貝？」龍王道：「元帥原來不知。他本是烏雞國王的屍首，自到井中，我與他定顏珠定住，不曾得壞。你若肯馱他出去，見了齊天大聖，假有起死回生之意啊，莫說寶貝，憑你要甚麼東西都有。」八戒道：「既這等說，我與你馱出去，只說把多少燒埋錢與我？」龍王道「其實無錢。」八戒道：「你好白使人？果然沒錢，不馱。」龍王道：「不馱，請行。」八戒就走。龍王差兩個有力量的夜叉，把屍擡將出去，送到水晶宮門外，丟在那廂，摘了辟水珠，就有水響。
八戒急回頭看，不見水晶宮門，一把摸著那皇帝的屍首，慌得他腳軟筋麻，攛出水面，扳著井牆，叫道：「師兄，伸下棒來救我一救。」行者道：「可有寶貝麼？」八戒道：「那裡有，只是水底下有一個井龍王，教我馱死人，我不曾馱，他就把我送出門來，就不見那水晶宮了，只摸著那個屍首。諕得我手軟筋麻，掙搓不動了。哥呀，好歹救我救兒。」行者道：「那個就是寶貝，如何不馱上來？」八戒道：「知他死了多少時了，我馱他怎的？」行者道：「你不馱，我回去耶。」八戒道：「你回那裡去？」行者道：「我回寺中，同師父睡覺去。」八戒道：「我就不去了？」行者道：「你爬得上來，便帶你去；爬不上來，便罷。」八戒慌了：「怎生爬得動？你想，城牆也難上，這井肚子大，口兒小，壁陡的圈牆，又是幾年不曾打水的井，團團都長的是苔痕，好不滑也，教我怎爬？哥哥，不要失了兄弟們和氣，等我馱上來罷。」行者道：「正是，快快馱上來，我同你回去睡覺。」那獃子又一個猛子，淬將下去，摸著屍首，拽過來，背在身上，攛出水面，扶井牆道：「哥哥，馱上來了。」那行者睜睛看處，真個的背在身上，卻才把金箍棒伸下井底。那獃子著了惱的人，張開口，咬著鐵棒，被行者輕輕的提將出來。
八戒將屍放下，撈過衣服穿了。行者看時，那皇帝容顏依舊，似生時未改分毫。行者道：「兄弟啊，這人死了三年，怎麼還容顏不壞？」八戒道：「你不知之。這井龍王對我說，他使了定顏珠定住了，屍首未曾壞得。」行者道：「造化，造化。一則是他的冤仇未報，二來該我們成功。兄弟快把他馱了去。」八戒道：「馱往那裡去？」行者道：「馱了去見師父。」八戒口中作念道：「怎的起？怎的起？好好睡覺的人，被這猢猻花言巧語，哄我教做甚麼買賣，如今卻幹這等事，教我馱死人。馱著他，腌臢水淋將下來，污了衣服，沒人與我漿洗。上面有幾個補丁，天陰發潮，如何穿麼？」行者道：「你只管馱了去，到寺裡，我與你換衣服。」八戒道：「不羞，連你穿的也沒有，又替我換？」行者道：「這般弄嘴，便不馱罷？」八戒道：「不馱。」行者道：「便伸過孤拐來，打二十棒。」八戒慌了道：「哥哥，那棒子重，若是打上二十，我與這皇帝一般了。」行者道：「怕打時，趁早兒馱著走路。」八戒果然怕打，沒好氣，把屍首拽將過來，背在身上，拽步出園就走。
好大聖，捻著訣，念聲咒語，往巽地上吸一口氣，吹將去，就是一陣狂風，把八戒撮出皇宮內院，躲離了城池，息了風頭，二人落地，徐徐卻走將來。那獃子心中暗惱，算計要報恨行者，道：「這猴子捉弄我，我到寺裡也捉弄他捉弄：攛道師父，只說他醫得活；醫不活，教師父念緊箍兒咒，把這猴子的腦漿勒出來，方趁我心。」走著路，再再尋思道：「不好，不好。若教他醫人，卻是容易：他去閻王家討將魂靈兒來，就醫活了。只說不許赴陰司，陽世間就能醫活，這法兒才好。」
說不了，卻到了山門前，徑直進去，將屍首丟在那禪堂門前。道：「師父，起來看邪。」那唐僧睡不著，正與沙僧講行者哄了八戒去久不回之事。忽聽得他來叫了一聲，唐僧連忙起身道：「徒弟，看甚麼？」八戒道：「行者的外公，教老豬馱將來了。」行者道：「你這饢糟的獃子，我那裡有甚麼外公？」八戒道：「哥，不是你外公，卻教老豬馱他來怎麼？也不知費了多少力了。」
那唐僧與沙僧開門看處，那皇帝容顏未改，似活的一般。長老忽然慘悽道：「陛下，你不知那世裡冤家，今生遇著他，暗喪其身，拋妻別子，致令文武不知，多官不曉。可憐你妻子昏蒙，誰曾見焚香獻茶？」忽失聲淚如雨下。八戒笑道：「師父，他死了可干你事？又不是你家父祖，哭他怎的？」三藏道：「徒弟啊，出家人慈悲為本，方便為門。你怎的這等心硬？」八戒道：「不是心硬，師兄和我說來，他會醫得活；若醫不活，我也不馱他來了。」那長老原來是一頭水的，被那獃子搖動了，他就叫：「悟空，若果有手段醫活這個皇帝，正是『救人一命，勝造七級浮圖』。我等也強似靈山拜佛。」行者道：「師父，你怎麼信這獃子亂談？人若死了，或三七五七，盡七百日，受滿了陽間罪過，就轉生去了。如今已死三年，如何救得？」三藏聞其言道：「也罷了。」八戒苦恨不息，道：「師父，你莫被他瞞了，他有些夾腦風。你只念念那話兒，管他還你一個活人。」真個唐僧就念緊箍兒咒，勒得那猴子眼脹頭疼。
畢竟不知怎生醫救，且聽下回分解。
English
The Young Prince Questions His Mother and Learns False from True; Metal and Wood Probe the Mystery and See the False That Passes for True
Meeting the lord, he spoke only of the causes of rebirth, and so became a guest at the Tathagata's assembly.With one thought, gazing calmly on the Buddha in the dusty world; through the ten quarters all behold the awesome god descending.To know who is the true sovereign today, ask the one who was lawful mother in years gone by.There are things in this world never seen before: at every step, at every stride, a new flower opens.
Now the prince of Black Rooster, having parted from the Great Sage, returned to the city in no long time. As promised he did not make for the court gate, nor dare report for the edict to be cried, but went straight to the rear postern, where several palace eunuchs kept the watch. Seeing the prince come, they dared not hold him, and let him in. Brave prince! He pressed his horse and pushed inside, and suddenly was beneath the Brocade Fragrance Pavilion. There sat the queen of the main palace in the Brocade Fragrance Pavilion, with a few dozen consorts fanning on either side, while the queen leaned on the carved rail and wept. And why did she weep, do you think? She too had dreamed at the fourth watch, remembering half and the other half gone dim, and sat sunk in thought.
The prince dismounted, knelt beneath the pavilion, and called: "Mother." The queen forced a glad face and called: "Child, what joy! What joy! These two or three years you have been lecturing with your royal father in the front hall, and we have not met—I have thought of you so. How comes it you are free today to come look at me? Truly a joy ten thousandfold! Truly ten thousandfold! Child, why is your voice so grievous? Your royal father is old; one day the dragon will go home to the blue sea, the phoenix back to the crimson heavens, and you will inherit the throne—what is there to grieve?" The prince knocked his head: "Mother, answer me: who is it that mounts the dragon throne? Who indeed is it that styles himself the Solitary One?" At this the queen said: "Has the child gone mad? The emperor is your royal father—why this asking?" The prince knocked his head: "A hundred thousand times, Mother, pardon your son his offense and I will ask; pardon me not, and I dare not ask." "Between mother and child, what offense is there? Pardoned, pardoned—speak quickly," said the queen. The prince said: "Mother, I ask you: was the love between you and my father in the palace, three years ago, the same as in the three years after?" At this the queen's soul drifted and her spirit scattered; she hastened down from the pavilion, took him up, and held him close, tears dropping from her eyes: "Child, it is long since we two met—why do you come to the palace today to ask this?" The prince said with heat: "Mother, if you have words, say them now; if not, you will spoil a great matter." Only then did the queen wave off her attendants and say in a low voice through her tears: "Had you not asked, child, not even beneath the Nine Springs should I have come at the truth of this. Since you ask, hear me:
Three years before he was warm and tender; three years after, cold as ice. At the pillow's side I pressed him with my questions, and he said only: old and failing, his powers gone.
At this the prince let go, freed himself, and swung to the saddle. The queen caught him by the sleeve: "Child, what matter is this, that you leave before your words are done?" The prince knelt before her: "Mother, I dare not say. At morning court I was honored with the imperial commission to fly hawks and course hounds out the city gate to the hunt. By chance I met the holy monk who seeks scriptures, sent from the court of the eastern lands; his great disciple is Pilgrim Sun, of supreme skill in subduing demons. It seems my royal father died in the octagonal glazed-tile well of the imperial garden, and this adept took his shape and usurped the dragon seat. At the third watch tonight my father sent the dream, asking him to come to the city and take the monster. Your son dared not believe it all, and came expressly to ask you, Mother. The words you have just spoken, Mother—then it is a monster fiend past doubting." The queen said: "Child, the word of an outsider—and you believe it as truth?" "Your son dared not take it for truth as yet," said the prince. "But my father left a token with him." The queen asked what thing; the prince drew the gold-cased white jade scepter from his sleeve and handed it to her. The queen knew it for the treasure of the king in those days, and her tears could not be stopped, gushing like a spring. She cried: "My lord! Dead three years, you never came to see me—yet first you see the holy monk, and then the prince?" "Mother, what is this you say?" said the prince. The queen said: "Child, at the fourth watch I too had a dream: I saw your royal father standing dripping before me, telling me with his own lips that he was dead, and that his ghost had begged the Tang monk to subdue the false emperor and save his former body. Remember it I do, word for word so—only half of it stays dim to me. I sat here doubting—who knew that today you too would come with this tale, and bring out the treasure? Let me keep it; and go, pray the holy monk to make all haste. If indeed he sweeps away the demon pest and makes the false and true plain, then may we repay the grace your royal father showed in rearing you."
The prince mounted in haste, went out the rear postern, and drew away from the city. Truly: with tears held in his eyes he kowtowed farewell to the mother of the realm; with sorrow in his breast he bowed his head again to the Tang monk. In no time he was out the city gate and reined in before the gate of the Treasure Grove Monastery. The soldiers received the prince, and the red wheel was near its setting. The prince gave orders: the soldiers were not to stir. He entered the gate alone, straightened cap and gown, and bowed to beg Pilgrim's aid. The Monkey King came swaying and swaggering from the main hall, and the prince fell on both knees: "Master, I have come." Pilgrim stepped up and raised him: "Rise. In the city, whom did you ask?" "I asked my mother," said the prince, and told all the foregoing from first to last. Pilgrim smiled a little: "So cold as that—some cold thing must have changed into him. No matter, no matter; Old Sun will sweep him away for you. Only it is late today, no time to act. You go back first; I shall come in the morning." The prince knelt and knocked his head: "Master, let me wait here until tomorrow and go in with you." "No good, no good," said Pilgrim. "If I enter the city with you, the monster will grow suspicious: he will not say I ran into you—he will say you fetched Old Sun. Would that not set him against you?" "But if I enter the city now, he will be angry with me anyway," said the prince. "Angry with you how?" said Pilgrim. "At morning court I was honored with the commission and led out men, hawks, and hounds; a whole day gone and not one head of game—how shall I face the throne? If they arraign me for incompetence and clap me in the prison of Youli, what hold will you have when you enter the city tomorrow? Besides, in all that court there is not one man I can call my own." "What of that?" said Pilgrim. "Had you said so sooner, I would have laid in something for you."
Brave Great Sage! See him, there before the prince, show his art: he gave a leap and sprang into the clouds. Twisting the sign, he pronounced the true words of purification of the Law's realm, and summoned the mountain god and the local earth god, who saluted in midair: "Great Sage, you call us little gods—what are your commands?" Pilgrim said: "Old Sun guards the Tang monk here and means to take a wicked demon; but the prince has hunted all day with nothing to show, and dare not face the court. I ask a favor of you: quickly find some roe deer and hares, beasts of chase and birds of the air, and send him home provided." Hearing this, how dared the mountain god and earth god refuse? They asked how many of each he wanted. "Any number," said the Great Sage. "Some of each will do." The gods then set their dark troops of each place to work: with a gust of beast-gathering dark wind they took wild fowl and mountain pheasants, antlered deer and fat roe, foxes, badgers, lynx, and hares, tigers, leopards, wolves, and bears—a thousand-odd head in all—and presented them to Pilgrim. "Old Sun does not want them," said Pilgrim. "Turn them into carcasses and lay them along both sides of that forty-li road; tell the men to loose no hawks or hounds, only gather them up and carry them back to the city—and I will set the merit to your account." The gods did as told: they drew off the dark wind and laid the game out on either hand.
Pilgrim then pressed down his cloud and said to the prince: "Return, Your Highness; the road is provided—take in your harvest." Seeing him work such powers in midair, how could the prince disbelieve? He could only knock his head and take his leave. Outside the gate he gave his orders, and the soldiers turned back to the city. Along the road indeed lay game past counting; the soldiers loosed no hawks or hounds, but caught it up hand to hand, cheering, all crying it was the great good fortune of His Highness—little knowing it was Old Sun's craft. Hear the victory songs as they swept back into the city in a crowd.
Pilgrim meanwhile kept guard over Tripitaka. The monks of the temple, seeing how close they stood with the prince, how could they but show respect? They laid another vegetarian feast and waited on Tang monk, and the travelers lodged again in the meditation hall as before. Toward the first watch, with matters on his mind, Pilgrim could not sleep. He rolled up and came to Tang monk's bed: "Master." The elder was not asleep; he knew Pilgrim's way of raising alarms, and feigned sleep, making no answer. Pilgrim felt for his bare head and shook it: "How can you be asleep, Master?" Tang monk said in wrath: "You graceless thing—not asleep at this hour, and bawling—what is it?" "Master, there is a matter I must weigh with you," said Pilgrim. "What matter?" said the elder. "This morning I boasted to the prince that my arts were higher than the hills, deeper than the sea, that taking that demon would be like reaching into my own bag for a trinket—put out a hand and pull him back. Now I cannot sleep for thinking: there is some difficulty in it," said Pilgrim. "If it is difficult, then let the demon be," said Tang monk. "Take him I must—only the right of the matter does not run smooth," said Pilgrim. "Monkey, you talk wildly," said Tang monk. "A demon has stolen the seat of a living sovereign—how does the right of it not run smooth?" "You, sir, know only chanting scriptures and worshiping Buddhas, sitting in meditation and probing Chan; you have never made the acquaintance of Xiao He's statutes," said Pilgrim. "As the saying goes, 'To take a thief, take him with the goods.' That monster has reigned emperor three years and never once put a foot wrong nor let the word slip. He sleeps beside the consorts of the three palaces and shares his pleasures with the civil and military of two ranks: even had Old Sun the art to seize him, there would be no fixing a charge on him." "How would no charge lie?" said Tang monk. "Say he were a gourd without a mouth, he would still roll a turn or two over it," said Pilgrim. "He would have the face to say: 'I am the king of Black Rooster; what treason have I done, that you take me?' What warrant have you to plead against him?"
"And how do you propose to manage it?" said Tang monk. Pilgrim laughed: "The plan is made already. Only it touches on you, sir, who are apt to take a favorite's part." "How do I take a favorite's part?" said Tang monk. "Bajie is a lumbering soul, and you lean toward him a little," said Pilgrim. "How do I lean toward him?" said Tang monk. "If you do not lean toward him, then brace up your courage now and stay here with Sha Monk. Old Sun and Bajie will go this instant into the city of Black Rooster, find the imperial garden, open the glazed well, fish up that emperor's body, and bundle it into our pack. Tomorrow when we enter the city we shall let the rescripts wait: the moment we see the monster, out comes the staff and we fall on him. If he says one word, we show him the corpse: 'The man you murdered is this.' Then we bring the prince forward to mourn his father, the queen out to own her husband, the civil and military to behold their sovereign—and Old Sun and the brothers fall to. That is a suit with a defendant in it, and worth the fighting." Hearing this, Tang monk was inwardly pleased, but said: "I only fear Bajie will not go." Pilgrim laughed: "There! Did I not say you take his part? How do you know he will not go? Let me serve him as I served you—no answer to my calling; half a watch and it is done. I go now, and with this three-inch tongue of mine—not Bajie only, but a Bajie the Ninth—I could bring him tagging after me." "Very well; go and call him," said Tang monk.
Pilgrim left his master and went straight to Bajie's bed, calling: "Bajie, Bajie." The Idiot, worn out with the day's tramping, had dropped off and snored on—no calling would wake him. Pilgrim took him by the ear and the bristles and hauled him up, calling: "Bajie." The Idiot still struggled and twisted. Pilgrim called again, and the Idiot said: "Let me sleep; no fooling—we march tomorrow." "No fooling," said Pilgrim. "There is a piece of business I want you on." "What business?" said Bajie. "Did you hear what the prince said?" said Pilgrim. "I never saw him; I heard nothing," said Bajie. Pilgrim said: "The prince told me that demon has a treasure that gives him valor ten thousand men cannot match. Tomorrow we enter the city and cannot avoid crossing him; if the monster should bring out that treasure and floor the two of us, would not that turn all ill? I say the best defense is to strike first. Let us two go steal it from him—eh?" "Brother, you are making a thief of me," said Bajie. "Well, that business I can go on. And since we understand each other, let this be plain between us: when the treasure is stolen and the monster subdued, I will have none of your stingy nibbling at shares—the treasure is mine." "What would you do with it?" said Pilgrim. "I am not the clever talker you are, that can beg a meal from anyone. This old pig is clumsy of body and coarse of speech and cannot chant scriptures; when we come to some barren stretch with neither help nor hospitality, might not this serve to swap for my meals?" "Old Sun wants only a name—not any treasure. It is yours," said Pilgrim. Hearing it was all to be his, the Idiot was delighted; he rolled up, pulled on his clothes, and set off with Pilgrim. As the saying is: clear wine reddens a man's face; yellow gold stirs a monk's heart.
The two slipped quietly out the door, left Tripitaka behind, rose on auspicious light, and made straight for the city. In no time they arrived, pressed down the cloud, and heard the second watch just sounding from the tower. "Brother, it is the second watch," said Pilgrim. "Just right, just right," said Bajie. "All the world is deep in its first sleep." The two did not make for the main gate but went to the rear postern, where they heard the watch clappers and bells. "Brother, the gates fore and aft are strictly kept—how do we get in?" said Pilgrim. "Did you ever see a thief go by the door?" said Bajie. "Over the wall we go." Pilgrim did so: a bound, and he was atop the inner city wall; Bajie leapt up after him. The two slipped inside, found their way, and made straight for the imperial garden.
As they went they saw a white-gleamed gate tower of triple eaves, and on it three great characters glowing bright in the light of stars and moon: "Imperial Garden." Pilgrim came near and saw seals upon seals, and the lock rusted fast on the door, and ordered Bajie to work. The Idiot brought up his iron rake and struck with all his might, smashing the door to splinters. Pilgrim stepped in first—and could not help leaping up and shouting aloud. Bajie was terrified and pulled him back: "Brother, you will be the death of me! Did you ever see a thief bawl so? Wake the household, get us taken, haled before the magistrate—short of a capital sentence we should be shipped home in chains to the frontier!" "Brother, do you know why I cry out? Look at this," said Pilgrim:
Painted balustrades in ruin; carved pavilions listing.The sedge banks and the pebble shores buried in dust; peony and multiflora rose alike gone to wrack.Jasmine and rose, their fragrance smothered; peony and lily blooming for nothing.Hibiscus and rose of Sharon choked with weeds; rare blooms and curious flowers smothered and spoiled.Cunning rocks and stone peaks all tumbled; the pond dry, its fish dying.Green pines and purple bamboo like kindling; fuzzy southernwood and mugwort over all the paths.Red cassia and jade peach with broken limbs; pomegranate and cherry, roots awry.Moss on the bridge and along the winding walks—the cold neglect of a garden's realm.
"What good is sighing over it?" said Bajie. "Come, about our business." For all his feeling, Pilgrim kept in mind the Tang monk's dream: the well was to be found beneath the banana plant. Walking on, he spied indeed a banana plant, flourishing beyond all the other flowers and trees. Truly:
A numinous plant of grace, its nature empty from birth.Branch by branch it unrolls its leaves of paper; leaf on leaf it coils a fragrant crown.Green threads, a thousand fine filaments; a crimson heart, one point of red.Desolate, it grieves the night rain; haggard, it dreads the autumn wind.Nursed by the strength of primal stems, fostered by the craft of creation.Wrapped about a letter, it turns to wondrous use; spread against the gale, it has strange powers.What phoenix plume could match it? In the luan's tail a very likeness.Thin dew drips heavy upon it; light mist drapes it pale.Green shade bars the door and window; its jade shadow climbs the curtained lattice.No wild goose may roost in it; how should it tether a dappled jade steed?Under frost its form withers; in moonlit night its color swims.It may temper the fierce heats; it is fit to fence the broiling sun.It is abashed it lacks peach and plum's colors, standing neglected east of the white wall.
"Bajie, to work," said Pilgrim. "The treasure is buried under the banana plant." The Idiot raised the rake in both hands and felled the banana plant. Then he rooted with his snout, three or four feet down, till he came to a stone slab laid over. The Idiot was delighted: "Brother, our luck! There is a treasure sure—it is a stone slab over it. Shall it be a jar that holds it, or a chest?" "Lift it and look," said Pilgrim. The Idiot rooted the slab aside with another thrust of his snout, and looked: rosy light blazed, white vapor glowed. Bajie laughed: "Luck, luck! The treasure gives off light." But coming close and looking hard—ah! It was only the light of stars and moon made bright in the well's water. "Brother, whenever you set a business going, you always keep a hold on the root," said Bajie. "How do I keep a hold?" said Pilgrim. "This is a well. Had you said in the temple that the treasure was in a well, I would have brought the two cords that bind our packs, and worked some means to let this old pig down. Now, empty-handed, how am I to get down there and up again?" "You are going down, then?" said Pilgrim. "Down I must go—only there is no cord," said Bajie. Pilgrim laughed: "Take off your clothes; I have a means for you." "What fine clothes have I?" said Bajie. "Off comes this cassock, and that is all."
Brave Great Sage! He brought out the gold-banded staff, pulled it at both ends, cried "Grow!"—and it stood seven or eight zhang long. "Bajie, grip one end; I will let you down the well," said he. "Brother, let me down by all means—only stop when you come to the water," said Bajie. "I know it," said Pilgrim. The Idiot gripped the staff; Pilgrim raised him gently and let him down, and in a little he was at the water's edge. "I am at the water," said Bajie. Pilgrim, hearing him, pressed the staff down instead. The Idiot went under headfirst with a plunge; he let go the staff, struck out in the water, and spluttered: "You heaven-struck wretch! I said stop at the water—and he pushes me under!" Pilgrim whipped the staff up and laughed: "Brother, any treasure down there?" "Treasure, indeed! Nothing but a well of water," said Bajie. "The treasure lies at the bottom. Dive down and feel for it," said Pilgrim. The Idiot truly knew the water: he took a headers-dive and plunged down. Ah! The well was deep indeed. He dove again in earnest, and suddenly, opening his eyes, saw a gateway tower with three characters on it: "Crystal Palace." Bajie was startled: "It is over, it is over! I have taken the wrong turning and come down into the sea. The sea has a Crystal Palace—how should a well have one?" Bajie did not know this was the Crystal Palace of the Well Dragon King.
While Bajie was thus muttering, a water-patrol yaksha opened the gate, saw what he was, and slipped inside to report: "Great King, disaster! A monk with a long snout and great ears has dropped down the well, stark naked without a stitch, and not dead either—jawing away for dear life." At this the Well Dragon King was startled: "That will be Marshal Tianpeng come. Last night the Night-Wandering God brought down an edict to fetch the soul of the king of Black Rooster to pay his respects to the Tang monk, and ask the Great Sage Equal to Heaven to subdue the demon. This must be the Great Sage and Marshal Tianpeng then; we must not be remiss. Go quickly and receive him."
The Dragon King straightened his robes, led out his water-folk, came to the gate, and called loudly: "Marshal Tianpeng, pray step inside." Then at last Bajie was cheered: "Why, an old friend!" The Idiot, making no ceremony, walked straight into the Crystal Palace. Not knowing his place, dripping and naked, he sat him down in the seat of honor. The Dragon King said: "Marshal, I hear of late that you were spared your life, took the Buddhist discipline, and went west with the Tang monk seeking scriptures. How do you come to this place?" "That is the very business," said Bajie. "My brother Pilgrim Sun sends you a thousand salutations, and sent me to ask you for a certain treasure." The Dragon King said: "Poor fellow! How should a treasure come to this place? I am not as the Dragon Kings of the great rivers, who in their flights and changes have gathered treasures. I have been stuck in this well forever; I hardly see sun and moon from one day to the next—where would a treasure come from?" "No prevaricating," said Bajie. "If you have one, out with it." "A treasure I have, of a sort—but it cannot be brought out. Will the Marshal come and look at it himself?" "Fine, fine, fine!" said Bajie. "Seeing is required indeed."
The Dragon King went ahead, the Idiot following. Past the Crystal Palace halls they came, and under the corridor lay stretched a body six feet long. The Dragon King pointed with his finger: "Marshal, there is your treasure." Bajie came up and looked—ah! It was a dead emperor: the heaven-reaching crown on his head, the ochre-yellow robe on his body, the carefree shoes on his feet, the Lantian-jade belt at his waist, lying stiff and stark where he was. Bajie laughed: "No, no, no—that is no treasure. When this old pig was a monster on his mountain, such things were his daily bread—to say nothing of how many I have seen, I have eaten past counting. And this called a treasure?" "Then the Marshal does not know," said the Dragon King. "This is the body of the king of Black Rooster. Since he came into my well I have held him with the Color-Fixing Pearl, and he has not spoiled. If you will carry him out to the Great Sage Equal to Heaven—if there is any thought of bringing the dead to life again—never mind a treasure; whatever you ask, you shall have." "If that is how it is, I will carry him out. Now: how much burial money do you pay?" said Bajie. "In truth, no money," said the Dragon King. "You make a man work for nothing? No money, no carrying," said Bajie. "Then do not carry him. Good day," said the Dragon King. Bajie turned to go. The Dragon King sent two strong yakshas to bear the body out and set it down outside the Crystal Palace gate; the Water-Parting Pearl was taken from Bajie, and the water roared in.
Bajie whipped round: no Crystal Palace gate. His hand closed on the emperor's body, and terror turned his legs to tow; he shot up to the surface, clutched the well's wall, and cried: "Brother, reach down the staff and pull me out!" "And is there a treasure?" said Pilgrim. "Where would there be one? There is a Well Dragon King down there who wanted me to carry a dead man. I would not, so he had me put out the gate, and the Crystal Palace was gone, and there was nothing in my hands but the corpse. It frightened me limp—I cannot struggle another stroke. Brother, save me, save me!" "That is the treasure," said Pilgrim. "Why do you not carry it up?" "Who knows how long the man has been dead? Why should I carry him?" said Bajie. "Then carry him not, and I go home," said Pilgrim. "Home where?" said Bajie. "Back to the temple, to bed with my master," said Pilgrim. "And am I not to come too?" said Bajie. "Climb out and I take you; climb not, and stay," said Pilgrim. Bajie panicked: "How could I climb? Think: even a city wall is hard to scale, and this well is big-bellied and small-mouthed, its sides sheer, a well untouched by bucket these many years, moss-grown all around—slippery past telling. How am I to climb it? Brother, let us not fall out, brothers as we are; I will carry him up." "Right," said Pilgrim. "Carry him up quickly, and home to bed with us both." The Idiot took another headers-dive, felt for the body, hauled it over, hoisted it on his back, shot up to the surface, and gripped the well's wall: "Brother, I have him up." Pilgrim opened his eyes and looked: the body was truly on his back. Then he reached the gold-banded staff down to the well's bottom. The Idiot, sullen as he was, opened his mouth, gripped the iron staff in his teeth, and Pilgrim drew him gently up.
Bajie set the body down and fished up his clothes and put them on. Pilgrim looked: the emperor's face was as of old, not changed a hair from life. "Brother," said Pilgrim, "the man has been dead three years—how is his face unspoiled?" "You do not know. The Well Dragon King told me he held him with the Color-Fixing Pearl, and so the body has not spoiled," said Bajie. "Luck, luck!" said Pilgrim. "First, his wrong is yet unavenged; second, the achievement is to be ours. Brother, carry him away quickly." "Carry him where?" said Bajie. "Carry him to my master," said Pilgrim. Bajie muttered as he went: "The idea! The idea! A man sleeping warm in his bed, and this monkey with his smooth talk coaxes me out on some grand business—and the business turns out carrying a corpse! With this filthy water dripping down off him to foul my clothes, with no one to wash them. And my gown, patched as it is, goes damp in this clammy air—how am I to wear it?" "Carry him, never mind," said Pilgrim. "At the temple I will get you a change of clothes." "Shame on you! You have not a spare gown of your own—what will you change for me?" said Bajie. "All this chatter—shall we say you will not carry him, then?" said Pilgrim. "I will not," said Bajie. "Stick out those ankle-bones, then: twenty blows of the staff," said Pilgrim. Bajie panicked: "Brother, that staff is heavy. Twenty blows would make me just like this emperor here." "If you fear the blows, shoulder him and take the road quickly," said Pilgrim. Bajie indeed feared the blows; in high dudgeon he hauled the body over, hoisted it on his back, and strode out of the garden.
Brave Great Sage! He twisted the sign, pronounced a spell, drew in a breath toward the quarter of the wind, and blew it out: a wild gust swept Bajie clear of the palace precincts and away from the city; then, the wind stilled, the two came down to earth and trudged on at an easy pace. The Idiot nursed his spite and schemed how to pay Pilgrim back: "This monkey makes a game of me; at the temple I will make a game of him. I will egg Master on—say only that he can bring the man back to life. If he cannot, let Master recite the Tight-Fillet Spell and squeeze the brains out of this monkey's skull. That would sweeten my mood." Walking along, he thought it over again and again: "No good, no good. Letting him fetch the man back is too easy: he has only to go to King Yama's house and beg the soul home, and the man is alive. No—say he may not set foot in the dark jurisdiction, but must bring him back to life in the world of the living. That is the test."
Before he had done speaking they were at the temple gate; in they went, and Bajie dumped the body at the meditation hall door. "Master, get up and look at the devil," said he. Tang monk had not slept; he was telling Sha Monk how Pilgrim had cozened Bajie away and was long in returning. At the sudden call the Tang monk rose in haste: "Disciple, look at what?" "Pilgrim's grandfather," said Bajie. "This old pig carried him here." "You filthy Idiot!" said Pilgrim. "What grandfather have I?" "Brother, if he is not your grandfather, why set this old pig to carry him? Heaven knows what labor it cost me."
Tang monk and Sha Monk opened the door and looked: the emperor's face unchanged, for all the world as if alive. Sudden grief seized the elder: "Your Majesty—who knew what enemy of a former life you would meet in this one, done secretly to death, wife and children cast off, and not an official of the court the wiser. Poor soul, your wife in her blindness—who has burned you incense, offered you tea?" His voice broke of a sudden, and his tears came down like rain. Bajie laughed: "Master, what is he to you, dead? He is no father or grandfather of yours—why weep for him?" "Disciple," said Tripitaka, "the renunciate takes mercy for his root and forbearance for his gate. How can you be so hard of heart?" "It is not hardness of heart," said Bajie. "Brother told me he could bring him back to life. If he could not, I would never have carried him here." The elder, easily swayed on one side, was shaken by the Idiot's words, and called: "Wukong, if you truly have the art to bring this emperor back to life, then 'to save one life is better than building a seven-story pagoda'—and we shall have done better than worshiping Buddhas on Vulture Peak." "Master, how can you credit this Idiot's drivel?" said Pilgrim. "When a man dies, by the twenty-first day or the thirty-fifth, by the seven sevens, a hundred days at the outside, his debts of suffering in the world of the living discharged, he passes on to rebirth. This man has been dead three years—how could he be saved?" Hearing this, Tripitaka said: "So be it, then." But Bajie's grudge would not rest: "Master, do not let him cozen you—he has a screw loose in his skull. Just recite that spell of ours, and I warrant he produces you a living man." And in truth Tang monk began the Tight-Fillet Spell, and squeezed till the monkey's eyes bulged and his head split.
But how he would bring off the cure—who could say? Listen to the next chapter to find out.
Chapter 39
Traditional Chinese
第三十九回 一粒丹砂天上得 三年故主世間生
話說那孫大聖頭痛難禁，哀告道：「師父莫念，莫念，等我醫罷。」長老問：「怎麼醫？」行者道：「只除過陰司，查勘那個閻王家有他魂靈，請將來救他。」八戒道：「師父莫信他。他原說不用過陰司，陽世間就能醫活，方見手段哩。」那長老信邪風，又念緊箍兒咒。慌得行者滿口招承道：「陽世間醫罷，陽世間醫罷。」八戒道：「莫要住，只管念，只管念。」行者罵道：「你這獃孽畜，攛道師父咒我哩。」八戒笑得打跌道：「哥耶，哥耶，你只曉得捉弄我，不曉得我也捉弄你捉弄。」行者道：「師父莫念，莫念，待老孫陽世間醫罷。」三藏道：「陽世間怎麼醫？」行者道：「我如今一觔斗雲，撞入南天門裡，不進斗牛宮，不入靈霄殿，徑到那三十三天之上，離恨天宮兜率院內，見太上老君，把他九轉還魂丹求得一粒來，管取救活他也。」
三藏聞言，大喜道：「就去，快來。」行者道：「如今有三更時候罷了，投到回來，好天明了。只是這個人睡在這裡，冷淡冷淡，不像個模樣。須得舉哀人看著他哭，便才好哩。」八戒道：「不消講，這猴子一定是要我哭哩。」行者道：「怕你不哭？你若不哭，我也醫不成。」八戒道：「哥哥，你自去，我自哭罷了。」行者道：「哭有幾樣：若乾著口喊，謂之嚎；扭搜出些眼淚兒來，謂之啕；又要哭得有眼淚，又要哭得有心腸，才算著嚎啕痛哭哩。」八戒道：「我且哭個樣子你看看。」他不知那裡扯個紙條，撚作一個紙撚兒，往鼻孔裡通了兩通，打了幾個涕噴，你看他眼淚汪汪，黏涎答答的，哭將起來。口裡不住的絮絮叨叨，數黃道黑，真個像死了人的一般。哭到那傷情之處，唐長老也淚滴心酸。行者笑道：「正是那樣哀痛，再不許住聲。你這獃子哄得我去了，你就不哭。我還聽哩，若是這等哭便罷，若略住住聲兒，定打二十個孤拐。」八戒笑道：「你去，你去。我這一哭動頭，有兩日哭哩。」沙僧見他數落，便去尋幾枝香來燒獻。行者笑道：「好好好，一家兒都有些敬意，老孫才好用功。」
好大聖，此時有半夜時分，別了他師徒三眾，縱觔斗雲，只入南天門裡。果然也不謁靈霄寶殿，不上那斗牛天宮，一路雲光，徑來到三十三天離恨天兜率宮中。才入門，只見那太上老君正坐在那丹房中，與眾仙童執芭蕉扇，搧火煉丹哩。他見行者來時，即吩咐看丹的童兒：「各要仔細，偷丹的賊又來也。」行者作禮笑道：「老官兒，這等沒搭撒，防備我怎的？我如今不幹那樣事了。」老君道：「你那猴子，五百年前大鬧天宮，把我靈丹偷吃無數，著小聖二郎捉拿上界，送在我丹爐煉了四十九日，炭也不知費了多少。你如今幸得脫身，皈依佛果，保唐僧往西天取經。前者在平頂山上降魔，弄刁難，不與我寶貝，今日又來做甚？」行者道：「前日事，老孫更沒稽遲，將你那五件寶貝當時交還，你反疑心怪我？」
老君道：「你不走路，潛入吾宮怎的？」行者道：「自別後，西遇一方，名烏雞國。那國王被一妖精假裝道士，呼風喚雨，陰害了國王，那妖假變國王相貌，現坐金鑾殿上。是我師父夜坐寶林寺看經，那國王鬼魂參拜我師，敦請老孫與他降妖，辨明邪正。正是老孫思無指實，與弟八戒夜入園中，打破花園，尋著埋藏之所，乃是一眼八角琉璃井內。撈上他的屍首，容顏不改。到寺中見了我師，他發慈悲，著老孫醫救，不許去赴陰司裡求索靈魂，只教在陽世間救治。我想著無處回生，特來參謁。萬望道祖垂憐，把九轉還魂丹借得一千丸兒，與我老孫，搭救他也。」老君道：「這猴子胡說，甚麼一千丸二千丸，當飯吃哩？是那裡土塊捘的，這等容易？咄！快去！沒有！」行者笑道：「百十丸兒也罷。」老君道：「也沒有。」行者道：「十來丸也罷。」老君怒道：「這潑猴卻也纏帳，沒有沒有，出去出去。」行者笑道：「真個沒有，我問別處去求罷。」老君喝道：「去去去！」這大聖拽轉步，往前就走。
老君忽的尋思道：「這猴子憊懶哩，說去就去，只怕溜進來就偷。」即命仙童叫回來道：「你這猴子，手腳不穩，我把這還魂丹送你一丸罷。」行者道：「老官兒，既然曉得老孫的手段，快把金丹拿出來，與我四六分分，還是你的造化哩；不然，就送你個皮笊籬──一撈個罄盡。」那老祖取過葫蘆來，倒吊過底子，傾出一粒金丹，遞與行者道：「止有此了，拿去，拿去。送你這一粒，醫活那皇帝，只算你的功果罷。」行者接了道：「且休忙，等我嘗嘗看，只怕是假的，莫被他哄了。」撲的往口裡一丟。慌得那老祖上前扯住，一把揪著頂瓜皮，揝著拳頭，罵道：「這潑猴若要咽下去，就直打殺了。」行者笑道：「嘴臉，小家子樣。那個吃你的哩？能值幾個錢？虛多實少的。在這裡不是？」原來那猴子頦下有嗉袋兒，他把那金丹噙在嗉袋裡，被老祖捻著道：「去罷，去罷，再休來此纏繞。」這大聖才謝了老祖，出離了兜率天宮。
你看他千條瑞靄離瑤闕，萬道祥雲降世塵。須臾間，下了南天門，回到東觀，早見那太陽星上。按雲頭，徑至寶林寺山門外，只聽得八戒還哭哩。忽近前叫聲：「師父。」三藏喜道：「悟空來了，可有丹藥？」行者道：「有。」八戒道：「怎麼得沒有？他偷也去偷人家些來。」行者笑道：「兄弟，你過去罷，用不著你了。你揩揩眼淚，別處哭去。」教沙和尚：「取些水來我用。」沙僧急忙往後面井上，有個方便吊桶，即將半缽盂水遞與行者。行者接了水，口中吐出丹來，安在那皇帝唇裡。兩手扳開牙齒，用一口清水，把金丹沖灌下肚。有半個時辰，只聽他肚裡呼呼的亂響，只是身體不能轉移。行者道：「師父，弄我金丹也不能救活，可是掯殺老孫麼？」三藏道：「豈有不活之理？似這般久死之屍，如何吞得水下？此乃金丹之仙力也。自金丹入腹，卻就腸鳴了，腸鳴乃血脈和動，但氣絕不能迴伸。莫說人在井裡浸了三年，就是生鐵也上鏽了。只是元氣盡絕，得個人度他一口氣便好。」那八戒上前就要度氣，三藏一把扯住道：「使不得，還教悟空來。」那師父甚有主張：原來豬八戒自幼兒傷生作孽吃人，是一口濁氣。惟行者從小修持，咬松嚼柏，吃桃果為生，是一口清氣。這大聖上前，把個雷公嘴，噙著那皇帝口唇，呼的一口氣吹入咽喉，度下重樓，轉明堂，徑至丹田，從湧泉倒返泥垣宮。呼的一聲響喨，那君王氣聚神歸，便翻身，掄拳曲足，叫了一聲：「師父。」雙膝跪在塵埃道：「記得昨夜鬼魂拜謁，怎知道今朝天曉返陽神。」三藏慌忙攙起道：「陛下，不干我事，你且謝我徒弟。」行者笑道：「師父說那裡話，常言道：『家無二主。』你受他一拜兒不虧。」
三藏甚不過意，攙起那皇帝來，同入禪堂。又與八戒、行者、沙僧拜見了，方才按座。只見那本寺的僧人整頓了早齋，卻欲來奉獻，忽見那個水衣皇帝，個個驚張，人人疑說。孫行者跳出來道：「那和尚不要這等驚疑。這本是烏雞國王，乃汝之真主也。三年前被怪害了性命，是老孫今夜救活。如今進他城去，要辨明邪正。若有了齋，擺將來，等我們吃了走路。」眾僧即奉獻湯水，與他洗了面，換了衣服。把那皇帝赭黃袍脫了，本寺僧官將兩領布直裰與他穿了；解下藍田帶，將一條黃絲絛子與他繫了；褪下無憂履，與他一雙舊僧鞋撒了。卻才都吃了早齋，扣背馬匹。
行者問：「八戒，你行李有多重？」八戒道：「哥哥，這行李日逐挑著，倒也不知有多重。」行者道：「你把那一擔兒分為兩擔：將一擔兒你挑著，將一擔兒與這皇帝挑。我們趕早進城幹事。」八戒歡喜道：「造化，造化。當時馱他來，不知費了多少力；如今醫活了，原來是個替身。」那獃子就弄玄虛，將行李分開，就問寺中取條匾擔，輕些的自己挑了，重些的教那皇帝挑著。行者笑道：「陛下，著你那般打扮，挑著擔子，跟我們走走，可虧你麼？」那國王慌忙跪下道：「師父，你是我重生父母一般，莫說挑擔，情願執鞭墜鐙，伏侍老爺，同行上西天去也。」行者道：「不要你去西天，我內中有個緣故。你只挑得四十里進城，待捉了妖精，你還做你的皇帝，我們還取我們的經也。」八戒聽言道：「這等說，他只挑四十里路，我老豬還是長工。」行者道：「兄弟，不要胡說，趁早外邊引路。」
真個八戒領那皇帝前行，沙僧伏侍師父上馬，行者隨後。只見那本寺五百僧人齊齊整整，吹打著細樂，都送出山門之外。行者笑道：「和尚們不必遠送，但恐官家有人知覺，泄漏我的事機，反為不美。快回去，快回去。但把那皇帝的衣服冠帶，整頓乾淨，或是今晚明早，送進城來，我討些封贈賞賜謝你。」眾僧依命各回訖。行者放開大步，趕上師父，一直前來。正是：
西方有訣好尋真，金木和同卻煉神。丹母空懷懞懂夢，嬰兒長恨杌樗身。必須井底求明主，還要天堂拜老君。悟得色空還本性，誠為佛度有緣人。
師徒們在路上，那消半日，早望見城池相近。三藏道：「悟空，前面想是烏雞國了。」行者道：「正是，我們快趕進城幹事。」那師徒進得城來，只見街市上人物齊整，風光鬧熱。早又見鳳閣龍樓，十分壯麗。有詩為證。詩曰：
海外宮樓如上邦，人間歌舞若前唐。花迎寶扇紅雲繞，日照鮮袍翠霧光。孔雀屏開香靄出，珍珠簾捲彩旗張。太平景像真堪賀，靜列多官沒奏章。
三藏下馬道：「徒弟啊，我們就此進朝倒換關文，省得又攏那個衙門費事。」行者道：「說得有理。我兄弟們都進去，人多才好說話。」唐僧道：「都進去，莫要撒村，先行了君臣禮，然後再講。」行者道：「行君臣禮，就要下拜哩。」三藏道：「正是，要行五拜三叩頭的大禮。」行者笑道：「師父不濟。若是對他行禮，誠為不智。你且讓我先走到裡邊，自有處置。等他若有言語，讓我對答。我若拜，你們也拜；我若蹲，你們也蹲。」你看那惹禍的猴王，引至朝門，與閣門大使言道：「我等是東土大唐駕下差來，上西天拜佛求經者。今到此倒換關文，煩大人轉達，是謂不誤善果。」那黃門官即入端門，跪下丹墀，啟奏道：「朝門外有五眾僧人，言是東土唐國欽差上西天拜佛求經，今至此倒換關文，不敢擅入，現在門外聽宣。」那魔王即令傳宣。
唐僧卻同入朝門裡面，那回生的國主隨行。正行，忍不住腮邊墮淚，心中暗道：「可憐！我的銅斗兒江山，鐵圍的社稷，誰知被他陰占了。」行者道：「陛下切莫傷感，恐走漏消息。這棍子在我耳朵裡跳哩，如今決要見功，管取打殺妖魔，掃蕩邪物。這江山不久就還歸你也。」那君王不敢違言，只得扯衣揩淚，捨死相從，徑來到金鑾殿下。又見那兩班文武，四百朝官，一個個威嚴端肅，相貌軒昂。
這行者引唐僧站立在白玉階前，挺身不動。那階下眾官無不悚懼道：「這和尚十分愚濁，怎麼見我王便不下拜？亦不開言呼祝？喏也不唱一個？好大膽無禮。」說不了，只聽得那魔王開口問道：「那和尚是那方來的？」行者昂然答道：「我是南贍部洲東土大唐國奉欽差前往西域天竺國大雷音寺拜活佛求真經者。今到此方，不敢空度，特來倒換通關文牒。」那魔王聞說，心中作怒道：「你東土便怎麼？我不在你朝進貢，不與你國相通，你怎麼見吾抗禮，不行參拜？」行者笑道：「我東土古立天朝，久稱上國，汝等乃下土邊邦。自古道：『上邦皇帝，為父為君；下邦皇帝，為臣為子。』你倒未曾接我，且敢爭我不拜？」那魔王大怒，教文武官：「拿下這野和尚去！」說聲叫「拿」，你看那多官一齊踴躍。這行者喝了一聲，用手一指，教：「莫來！」那一指，就使個定身法，眾官俱莫能行動。真個是校尉階前如木偶，將軍殿上似泥人。
那魔王見他定住了文武多官，急縱身，跳下龍床，就要來拿。猴王暗喜道：「好，正合老孫之意。這一來，就是個生鐵鑄的頭，湯著棍子，也打個窟窿。」正動身，不期傍邊轉出一個救命星來。你道是誰，原來是烏雞國王的太子，急上前扯住那魔王的朝服，跪在面前道：「父王息怒。」妖精問：「孩兒怎麼說？」太子道：「啟父王得知：三年前聞得人說，有個東土唐朝駕下欽差聖僧往西天拜佛求經，不期今日才來到我邦。父王尊性威烈，若將這和尚拿去斬首，只恐大唐有日得此消息，必生嗔怒。你想那李世民自稱王位，一統江山，心尚未足，又過海征伐；若知我王害了他御弟聖僧，一定興兵發馬，來與我王爭敵。奈何兵少將微，那時悔之晚矣。父王依兒所奏，且把那四個和尚，問他個來歷分明，先定他一段不參王駕，然後方可問罪。」
這一篇，原來是太子小心，恐怕來傷了唐僧，故意留住妖魔，更不知行者安排著要打。那魔王果信其言，立在龍床前面，大喝一聲道：「那和尚是幾時離了東土？唐王因甚事著你求經？」行者昂然而答道：「我師父乃唐王御弟，號曰三藏。因唐王駕下有一丞相，姓魏名徵，奉天條夢斬涇河老龍。大唐王夢遊陰司地府，復得回生之後，大開水陸道場，普度冤魂孽鬼。因我師父敷演經文，廣運慈悲，忽得南海觀世音菩薩指教來西。我師父大發弘願，情忻意美，報國盡忠，蒙唐王賜與文牒。那時正是大唐貞觀十三年九月望前三日，離了東土。前至兩界山，收了我做大徒弟，姓孫，名悟空行者；又到烏斯國界高家莊，收了二徒弟，姓豬，名悟能八戒；流沙河界，又收了三徒弟，姓沙，名悟淨和尚；前日在敕建寶林寺，又新收個挑擔的行童道人。」魔王聞說，又沒法搜檢那唐僧，弄巧語盤詰行者，怒目問道：「那和尚，你起初時，一個人離東土，又收了四眾，那三僧可讓，這一道難容。那行童斷然是拐來的。他叫做甚麼名字？有度牒是無度牒？拿他上來取供。」諕得那皇帝戰戰兢兢道：「師父啊！我卻怎的供？」孫行者捻他一把道：「你休怕，等我替你供。」
好大聖，趨步上前，對怪物厲聲高叫道：「陛下，這老道是一個瘖啞之人，卻又有些耳聾。只因他年幼間曾走過西天，認得道路。他的一節兒起落根本，我盡知之，望陛下寬恕，待我替他供罷。」魔王道：「趁早實實的替他供來，免得取罪。」行者道：
「供罪行童年且邁，痴聾瘖啞家私壞。祖居原是此間人，五載之前遭破敗。天無雨，民乾壞，君王黎庶都齋戒。焚香沐浴告天公，萬里全無雲靉靆。百姓饑荒若倒懸，鍾南忽降全真怪。呼風喚雨顯神通，然後暗將他命害。推下花園天井中，陰侵龍位人難解。幸吾來，功果大，起死回生無罣礙。情願皈依作行童，與僧同去朝西界。假變君王是道人，道人轉是真王代。」
那魔王在金鑾殿上聞得這一篇言語，諕得他心頭撞小鹿，面上起紅雲。急抽身就要走路，奈何手內無一兵器。轉回頭，只見一個鎮殿將軍，腰挎一口寶刀，被行者使了定身法，如痴如啞，立在那裡。他近前，奪了這寶刀，就駕雲頭望空而去。氣得沙和尚爆躁如雷，豬八戒高聲喊叫，埋怨行者是一個急猴子：「你就慢說些兒，卻不穩住他了？如今他駕雲逃走，卻往何處追尋？」行者笑道：「兄弟們且莫亂嚷。我等叫那太子下來拜父，嬪后出來拜夫，」卻又念個咒語，解了定身法，「教那多官甦醒回來拜君，方知是真實皇帝。教訴前情，才見分曉，我再去尋他。」好大聖，吩咐八戒、沙僧：「好生保護他君臣、父子、嬪后，與我師父。」只聽說聲去，就不見形影。
他原來跳在九霄雲裡，睜眼四望，看那魔王哩。只見那畜果逃了性命，徑往東北上走哩。行者趕得將近，喝道：「那怪物，那裡去？老孫來了也。」那魔王急回頭，掣出寶刀，高叫道：「孫行者，你好憊懶。我來占別人的帝位，與你無干，你怎麼來抱不平，泄漏我的機密？」行者呵呵笑道：「我把你這個大膽的潑怪！皇帝又許你做？你既知我是老孫，就該遠遁，怎麼還刁難我師父，要取甚麼供狀？適才那供狀是也不是？你不要走，是好漢吃我老孫這一棒。」那魔側身躲過，掣寶刀劈面相還。他兩個搭上手，這一場好殺，真是：
猴王猛，魔王強，刀迎棒架敢相當。一天雲霧迷三界，只為當朝立帝王。
他兩個戰經數合，那妖魔抵不住猴王，急回頭復從舊路跳入城裡，闖在白玉階前兩班文武叢中，搖身一變，即變得與唐三藏一般模樣，並攙手，立在階前。這大聖趕上，就欲舉棒來打。那怪道：「徒弟莫打，是我。」急掣棒要打那個唐僧，卻又道：「徒弟莫打，是我。」一樣兩個唐僧，實難辨認：「倘若一棒打殺妖怪變的唐僧，這個也成了功果；假若一棒打殺我的真實師父，卻怎麼好？」只得停手，叫八戒、沙僧問道：「果然那一個是怪，那一個是我的師父？你指與我，我好打他。」八戒道：「你在半空中相打相嚷，我瞥瞥眼就見兩個師父，也不知誰真誰假。」
行者聞言，捻訣念聲咒語，叫那護法諸天、六丁六甲、五方揭諦、四值功曹、一十八位護駕伽藍、當坊土地、本境山神道：「老孫至此降妖，妖魔變作我師父，氣體相同，實難辨認。汝等暗中知會者，請師父上殿，讓我擒魔。」原來那妖怪善騰雲霧，聽得行者言語，急撒手跳上金鑾寶殿。這行者舉起棒望唐僧就打。可憐！若不是喚那幾位神來，這一下，就是二十個唐僧，也打為肉醬！多虧眾神架住鐵棒道：「大聖，那怪會騰雲，先上殿去了。」行者趕上殿，他又跳將下來扯住唐僧，在人叢裡又混了一混，依然難認。
行者心中不快，又見那八戒在傍冷笑，行者大怒道：「你這夯貨怎的？如今有兩個師父，你有得叫，有得應，有得伏侍哩，你這般歡喜得緊！」八戒笑道：「哥啊，說我獃，你比我又獃哩。師父既不認得，何勞費力？你且忍些頭疼，叫我師父念念那話兒，我與沙僧各攙一個聽著。若不會念的，必是妖怪，有何難也？」行者道：「兄弟，虧你也。正是，那話兒只有三人記得。原是我佛如來心苗上所發，傳與觀世音菩薩，菩薩又傳與我師父，便再沒人知道。也罷，師父，念念。」真個那唐僧就念起來。那魔王怎麼知得，口裡胡哼亂哼。八戒道：「這哼的卻是妖怪了。」他放了手，舉鈀就築。那魔王縱身跳起，踏著雲頭便走。
好八戒，喝一聲，也駕雲頭趕上。慌得那沙和尚丟了唐僧，也掣出寶杖來打。唐僧才停了咒語。孫大聖忍著頭疼，揝著鐵棒，趕在空中。呀！這一場，三個狠和尚，圍住一個潑妖魔。那魔王被八戒、沙僧使釘鈀、寶杖左右攻住了。行者笑道：「我要再去，當面打他，他卻有些怕我，只恐他又走了。等我老孫跳高些，與他個搗蒜打，結果了他罷。」
這大聖縱祥光，起在九霄，正欲下個切手，只見那東北上，一朵彩雲裡面，厲聲叫道：「孫悟空，且休下手。」行者回頭看處，原來是文殊菩薩。急收棒，上前施禮道：「菩薩，那裡去？」文殊道：「我來替你收這個妖怪的。」行者謝道：「累煩了。」那菩薩袖中取出照妖鏡，照住了那怪的原身。行者才招呼八戒、沙僧齊來見了菩薩。卻將鏡子裡看處，那魔王生得好不兇惡：
眼似琉璃盞，頭若煉炒缸。渾身三伏靛，四爪九秋霜。搭拉兩個耳，一尾掃帚長。青毛生銳氣，紅眼放金光。匾牙排玉板，圓鬚挺硬槍。鏡裡觀真像，原是文殊一個獅猁王。
行者道：「菩薩，這是你坐下的一個青毛獅子，卻怎麼走將來成精，你就不收服他？」菩薩道：「悟空，他不曾走，他是佛旨差來的。」行者道：「這畜類成精，侵奪帝位，還奉佛旨差來。似老孫保唐僧受苦，就該領幾道敕書。」菩薩道：「你不知道。當初這烏雞國王好善齋僧，佛差我來度他歸西，早證金身羅漢。因是不可原身相見，變做一種凡僧，問他化些齋供。被吾幾句言語相難，他不識我是個好人，把我一條繩綑了，送在那御水河中，浸了我三日三夜。多虧六甲金身救我歸西，奏與如來。如來將此怪令到此處推他下井，浸他三年，以報吾三日水災之恨。『一飲一啄，莫非前定。』今得汝等來此，成了功績。」行者道：「你雖報了甚麼『一飲一啄』的私仇，但那怪物不知害了多少人也。」菩薩道：「也不曾害人。自他到後，這三年間，風調雨順，國泰民安，何害人之有？」行者道：「固然如此，但只三宮娘娘與他同眠同起，點污了他的身體，壞了多少綱常倫理，還叫做不曾害人？」菩薩道：「點污他不得，他是個騸了的獅子。」八戒聞言，走近前，就摸了一把。笑道：「這妖精真個是糟鼻子不吃酒──枉擔其名了。」行者道：「既如此，收了去罷。若不是菩薩親來，決不饒他性命。」
那菩薩卻念個咒，喝道：「畜生，還不皈正，更待何時！」那魔王才現了原身。菩薩放蓮花罩定妖魔，坐在背上，踏祥光辭了行者。咦！
徑轉五臺山上去，寶蓮座下聽談經。
畢竟不知那唐僧師徒怎的出城，且聽下回分解。
English
A Single Pellet of Cinnabar Elixir Is Won in Heaven; a Sovereign Dead Three Years Comes Back to Life on Earth
The story goes that the Great Sage Sun, his head bursting past bearing, begged piteously: "Master, recite no more, no more; let me do the curing." "How?" asked the elder. "Only by going to the dark jurisdiction, searching out which house of King Yama holds his soul, and begging it back to save him," said Pilgrim. "Master, do not believe him," said Bajie. "He said just now he would not cross to the dark jurisdiction but bring him back to life in the world of the living—that is where his skill would show." The elder gave ear to the wicked whisper and began the Tight-Fillet Spell again. Pilgrim in a panic agreed to anything: "Cure him in the living world, cure him in the living world!" "Do not stop," said Bajie. "Keep on, keep on!" Pilgrim cursed: "You senseless beast of misdeeds, setting Master to curse me!" Bajie laughed till he staggered: "Brother, brother! You know how to make game of me—you never knew I could make game of you." "Master, recite no more, no more; let Old Sun cure him in the world of the living," said Pilgrim. "How, in the world of the living?" said Tripitaka. "On my somersault cloud I will dart in the South Gate of Heaven, past the Dipper-and-Ox Palace, past the Numinous Mists Hall, straight up to the thirty-third heaven, to the Tushita court in the Heaven of Parted Sorrows, and see the Supreme Lord Lao, and beg from him one pellet of his Nine-Turn Soul-Returning Elixir. That, I warrant, will bring him back to life."
At this Tripitaka rejoiced: "Go—and come back quickly." Pilgrim said: "It is about the third watch now; by the time I return it will be near dawn. Only, the man lying here cold and neglected—it is not fitting. He needs mourners about him, weeping over him; then it will be proper." "No need to ask," said Bajie. "The monkey means me to do the weeping." "Afraid you will not weep?" said Pilgrim. "If you do not weep, the cure fails." "Brother, you go your way; I will weep mine," said Bajie. "Weeping has its kinds," said Pilgrim. "To bawl with a dry mouth is called howling; to wring out a few tears is called sobbing; but to weep with tears and with heart together—that is true loud lamentation." "Then let me weep you a pattern of it," said Bajie. From who knows where he pulled a strip of paper, twisted it into a spill, ran it up his nostrils twice, and sneezed and sniffled; and see him, eyes brimming, slaver hanging, fall to weeping. His mouth ran on without pause, one thing after another, this complaint and that—just as if a man had truly died. And when his weeping reached its most grieving passage, Elder Tang himself had tears dropping and a heart gone sore. Pilgrim laughed: "That is the mournfulness—no stopping now. You Idiot, the moment you trick me out the door you will stop crying. I shall be listening still: weep on like this and all is well; let the sound so much as slacken, and twenty blows land on your ankle-bones." Bajie laughed: "Go, go. This weeping of mine is only warming up—there are two days' weeping in it." Sha Monk, seeing the scolding, went and found a few sticks of incense to burn in offering. Pilgrim laughed: "Good, good, good—the whole house shows its devotion; now Old Sun can get to work."
Brave Great Sage! It was now about midnight. He took leave of the master and his two brothers, rose on his somersault cloud, and in at the South Gate of Heaven. And truly he did not call at the Numinous Mists Hall nor climb to the Dipper-and-Ox Palace, but on a stream of cloud-light came straight to the Tushita Palace in the thirty-third heaven, the Heaven of Parted Sorrows. Scarcely had he entered when he saw the Supreme Lord Lao sitting in the elixir chamber with the immortal boys, fanning the fire with banana-leaf fans and refining cinnabar. At the sight of Pilgrim he instructed the elixir-watching boys: "Every one be on your guard: the elixir-thieving thief is here again." Pilgrim made his bow and laughed: "Old gentleman, what lack of trust is this—why guard against me? I am done with that line of work." Lord Lao said: "You monkey: five hundred years ago you wrecked the Heavenly Palace and stole and ate my elixir without number, till the Illustrious Sage Erlang took you prisoner up to heaven and I was given you to refine in my elixir furnace nine and forty days—who knows how much charcoal that cost. Now you have happily gotten free, taken the Buddha's fruit, and gone escorting the Tang monk west for the scriptures. Lately on Flat-Top Mountain, when you subdued those demons, you played your tricks and would not give me back my treasures. What do you come for today?" "That business of the other day: Old Sun was not a moment behindhand—your five treasures were handed back on the spot. And you still suspect me and blame me?" said Pilgrim.
"You are not on the road—why steal into my palace?" said Lord Lao. Pilgrim said: "Since we parted, westward we came upon a country called Black Rooster. Its king was done to death by a monster fiend disguised as a Daoist, who called wind and rain and killed the king by stealth, then took the king's very shape and now sits on the Golden Chime throne. My master was sitting up at the Treasure Grove Monastery reading scriptures by night when the king's ghost came and worshiped him, and begged Old Sun earnestly to subdue the demon for him and make the false and true plain. Old Sun, having nothing to prove the matter by, went with my brother Bajie into the park by night, broke the garden open, found where the body lay hidden—in an octagonal glazed-tile well. We fished the body up, its face unchanged. At the temple my master saw it, and in his mercy charged Old Sun to cure and save him—forbidding me to go into the dark jurisdiction to seek the soul, and allowing only that I heal him in the world of the living. I could think of nowhere else for raising the dead, and so I have come to pay you homage. A hundred thousand times, Ancestor of the Way, let down your pity: lend me a thousand pills of the Nine-Turn Soul-Returning Elixir for Old Sun, and let him save the king." "Monkey, what talk—a thousand pills, two thousand pills! Do you take them for rice? Are they kneaded of mud clods somewhere, so easy to come by? Out with you! There are none!" said Lord Lao. Pilgrim laughed: "A hundred or so would do." "None of those either," said Lord Lao. "A dozen or so, then," said Pilgrim. Lord Lao said in wrath: "This brazen ape is a clingy one. None, none—out, out!" Pilgrim laughed: "Truly none, then? I shall try my begging elsewhere." "Go, go, go!" shouted Lord Lao. The Great Sage swung about and made to go.
Suddenly Lord Lao bethought himself: "This monkey is a sly one—go at a word, but who knows but he will slip back in and steal." He ordered the immortal boys to call him back: "You monkey, with those light fingers of yours—here, I will make you a gift of one Soul-Returning Pill." "Old gentleman, since you know Old Sun's arts, bring out your golden elixir quickly and split it with me four to six—that were your good fortune; otherwise I shall make you a present of a leather ladle—one scoop and it is all gone," said Pilgrim. The Ancient Lord took his gourd, upended it, and shook out one golden pill, handing it to Pilgrim: "This is all there is. Take it, take it. I make you a gift of this one; cure the emperor with it and set the merit to your own account." Pilgrim took it: "No hurry. Let me taste it first—these things are sometimes counterfeit; I would not be cozened." And pop—it went into his mouth. In a fright the Ancient Lord sprang forward and caught him, seizing the skin of his crown, fist doubled, cursing: "If you swallow that, brazen ape, I will beat you to death outright." Pilgrim laughed: "What a face—what a small soul! Who would eat it? What is it worth—a thing more show than substance? It is here, is it not?" For the monkey had a pouch under his chin, and the golden pill was stowed in it. The Ancient Lord gave it a pinch: "Go, go—and do not come pestering here again." Then the Great Sage thanked the Ancient Lord and left the Tushita Palace of heaven.
See him: on a thousand streams of rosy haze leaving the jade gates; on ten thousand rays of auspicious cloud descending to the dusty world. In a moment he was down the South Gate of Heaven, back to gaze east, and the sun was already climbing. He pressed down his cloud, came straight to the gate of the Treasure Grove Monastery—and heard Bajie still weeping. Coming near he called: "Master." Tripitaka was delighted: "Wukong is back! Do you have the elixir?" "I have," said Pilgrim. "How could he not?" said Bajie. "If need be he would steal it off somebody." Pilgrim laughed: "Brother, you are dismissed—no more use for you. Wipe your eyes and go weep somewhere else." He told Sha Monk: "Bring me some water." Sha Monk hurried to the well behind, where a draw-bucket stood handy, and passed Pilgrim half a bowl of water. Pilgrim took the water, spat the pill from his mouth, and laid it between the emperor's lips. Prizing the teeth open with both hands, he washed the golden pill down with a mouthful of clear water. For half a watch there was rushing and rumbling in his belly, but the body would not stir. "Master—if my golden elixir cannot bring him back, Old Sun is done for indeed," said Pilgrim. "How should he not revive?" said Tripitaka. "A body so long dead—how could it swallow water down? It is the elixir's immortal power at work. Since the golden pill entered the belly the bowels have rumbled; the rumbling is the blood's channels moving in accord—only the breath, being spent, cannot yet return and stretch. Never mind a man soaked three years in a well: raw iron itself would have rusted. Only the primal breath is wholly spent; he wants someone to breathe one breath into him, and he is whole." Bajie stepped up to give the breath, but Tripitaka caught his sleeve: "Not you—let Wukong do it." The master knew his mind: Zhu Bajie from childhood had slain living things and done wickedness and eaten men—his breath was turbid. Pilgrim alone had cultivated himself from youth, gnawing pine and chewing cypress, living on peaches and fruit—his was a pure breath. The Great Sage stepped forward, set his thunder-god beak to the emperor's lips, and blew one long breath down his throat, past the tower of the throat, around the bright hall, straight to the elixir field, and back from the gushing springs to the palace of the muddy pill. With a great rush the king's breath gathered and his spirit returned; he turned over, swung his arms, bent his legs, and cried: "Master." On both knees in the dust he said: "Last night, remember, my ghost came calling; who could have thought that at this morning's dawn my yang spirit would return?" Tripitaka hastened to raise him: "Your Majesty, it is none of my doing; thank my disciple." Pilgrim laughed: "Master, what talk! As the saying goes, 'A house has but one master.' Take his bow—you lose nothing by it."
Tripitaka, greatly abashed, helped the emperor up, and together they entered the meditation hall. He bowed in greeting to Bajie, Pilgrim, and Sha Monk, and then took his seat. Then the monks of the temple, having made the morning meal ready and coming to serve it, caught sight of that water-soaked emperor: every one started, every one murmured in doubt. Pilgrim Sun sprang out: "Monks, do not startle. This is the king of Black Rooster, your lawful sovereign. Three years ago a monster took his life; last night Old Sun brought him back. We go now into his city, to make the false and true plain. Have you a meal? Set it out, that we may eat and be gone." The monks at once brought water, washed his face, and changed his clothes. The ochre-yellow imperial robe came off, and the temple's monk official dressed him in two cloth cassocks; the Lantian belt was unbuckled and a yellow silk sash knotted in its place; the carefree shoes were drawn off and a pair of old monk's sandals given him instead. Then they all ate the morning meal and saddled and packed the horses.
Pilgrim asked: "Bajie, how heavy is your load?" "Brother, I shoulder it day by day and truly never knew what it weighs," said Bajie. "Divide that one load into two: one you carry, one the emperor carries. We go into the city early, on business," said Pilgrim. Bajie was delighted: "Luck, luck! Carrying him here cost me who knows what pains—and now he is cured, and turns out to be a porter for the pair of it." The Idiot played his little craft: he split the luggage, borrowed a carrying-pole from the temple, took the lighter half for himself, and gave the emperor the heavier. Pilgrim laughed: "Your Majesty, dressed in those rags, a load on your pole, trudging along with the likes of us—am I doing you a wrong?" The king knelt in haste: "Master, you are father and mother of my second life. Speak not of carrying loads: I would gladly hold your whip and drop your stirrup, and serve you my lords all the way to the Western Heaven." "We do not want you for the Western Heaven—there are reasons of our own," said Pilgrim. "You need only carry your load these forty li into the city. Once the monster is taken, you go back to being emperor, and we to fetching scriptures." Hearing this Bajie said: "So—he carries forty li, and this old pig stays on as the hired hand for the long haul." "Brother, no nonsense," said Pilgrim. "Out front and lead the way, quickly."
And truly Bajie went ahead leading the emperor, Sha Monk helped the master to horse, and Pilgrim followed behind. There were the temple's five hundred monks, drawn up trim and orderly, pipes and percussion playing softly, seeing them out beyond the gate. Pilgrim laughed: "Monks, do not see us far. Only I fear some man of the government might learn of it and let my secret slip, and turn all ill. Turn back, turn back. Only clean and press the emperor's robes and regalia, and bring them into the city tonight or tomorrow morning, and I will beg you titles and rewards for your pains." The monks obeyed the order and each returned. Pilgrim lengthened his stride, caught up his master, and straight on they went. And so it was:
In the west a secret lies, for seeking what is true: Metal and Wood in concord refine the spirit anew.The cinnabar mother vainly nursed her muddled dream; the young son long rued a body of useless wood.One must seek the rightful lord at a well's dark bottom; one must climb to heaven and bow to Ancient Lord Lao.Awakened that form is emptiness and nature restored—truly the Buddha ferries across the man of destiny.
Master and disciples had gone barely half a day before the city was in sight, close at hand. Tripitaka said: "Wukong, that must be Black Rooster ahead." "It is. Let us hurry in and get to work," said Pilgrim. Entering the city, master and disciples found the streets full of well-ordered folk, the scene brisk and bustling. And soon phoenix towers and dragon halls rose before them, magnificent past telling. There is a poem to prove it. The poem says:
Palaces and towers beyond the seas like a sovereign realm; songs and dances in the world of men as in the early Tang.Flowers greet the jeweled fans, red clouds wreathing; sunlight on bright robes, an emerald mist of light.Peacock screens unfolded, wafting fragrant haze; pearl curtains rolled up, bright banners flying.A scene of perfect peace worth all congratulation: the officials stand in still array, no memorials to present.
Tripitaka dismounted: "Disciples, let us go straight into the palace and have the travel rescripts exchanged here, and save the trouble of another yamen." "Well said," said Pilgrim. "Let all of us brothers go in—many mouths make matters easier." "Let all go in," said Tang monk, "but no rustic manners: first the courtesies of lord and minister, then business." "The courtesies of lord and minister mean kneeling," said Pilgrim. "Just so—the great rite of five bows and three knockings of the head," said Tripitaka. Pilgrim laughed: "Master, that will not do. To bow to him were no wisdom at all. Let me step in ahead of you; I have my arrangements. If he says anything, leave the answering to me. If I bow, you bow; if I squat, you squat." See the trouble-making Monkey King, leading them to the palace gate, saying to the officer of the gate: "We are sent from the court of the great Tang of the eastern lands to worship the Buddha in the Western Heaven and seek scriptures. We have come to have our travel rescripts exchanged; be so good, my lord, as to convey our request—so no good work is hindered." The official of the vermilion gate went in at once, knelt below the vermilion steps, and reported: "Outside the gate are five monks, saying they are the imperial envoys of Tang in the eastern lands, bound west to worship the Buddha and seek scriptures, and are come to have their rescripts exchanged. Not presuming to enter unbidden, they wait outside for the summons." The demon king ordered them summoned in.
Tang monk entered within the palace gate, the king come back to life following in the train. As he went he could not hold back the tears at his cheeks, thinking to himself: "Pity! My kingdom fitted like a copper measure, my altars fenced with iron—who knew he would steal it from me in the dark?" Pilgrim said: "Your Majesty, do not give way—it might let the secret slip. This staff of mine is itching in my ear: it is ripe for deeds today, and I promise you the monster dies and the wicked thing is swept away. This kingdom will soon be yours again." The king dared not cross him; wiping his eyes with his sleeve, he followed at the hazard of his life, and they came straight beneath the Golden Chime Hall. There too stood the two ranks of civil and military, four hundred officers of court, every one awful and composed, of a commanding presence.
Pilgrim led Tang monk to stand before the white-jade steps, upright and unmoving. The officials below the steps were all taken aback: "These monks are utterly witless—why do they not kneel at the sight of our king? Not one word of greeting? Not a single salutation? What boldness, what rudeness!" Scarcely was this said when the demon king's voice was heard: "And where do these monks come from?" Pilgrim answered with head high: "I come of the southern land of Jambudvipa, of the great Tang of the eastern lands, an imperial envoy bound for the Thunderclap Monastery of India in the western regions, to worship the living Buddha and seek the true scriptures. Having reached this country, I would not pass through empty-handed; I am come expressly to have the travel rescripts exchanged." At this the demon king's wrath rose: "And what of your eastern lands? I pay no tribute to your court and hold no traffic with your state: how dare you stand before me as an equal, and refuse the knee?" Pilgrim laughed: "Our eastern lands were of old a court of heaven, long styled the sovereign state; you are a border land, a petty realm. The old saying runs: 'The emperor of the sovereign state is father and lord; the emperor of the vassal state is minister and son.' You did not so much as rise to receive me—and you dispute that I should bow?" The demon king flew into a rage and commanded his civil and military: "Seize this wild monk!" At the word "seize"—see the assembled officials spring forward as one. Pilgrim gave a shout, pointed with his finger, and cried: "Stand back!" That pointing was the Fixing Spell: not one of the officials could move hand or foot. Truly: the guardsmen before the steps like wooden figures; the generals on the dais like men of clay.
Seeing the civil and military fixed where they stood, the demon king made to leap down from the dragon couch and seize him himself. The Monkey King rejoiced within: "Good—just as Old Sun would have it. Let him come: though his skull were cast of raw iron, my staff would punch a hole in it." He had scarcely stirred when, from beside, there stepped forth an unexpected star of rescue. And who, do you think? The prince of Black Rooster. He came hurriedly up, caught the demon king's court robe, and knelt before him: "Father King, calm your wrath." "What does the child say?" asked the fiend. The prince said: "Let your son inform you: three years ago we heard tell of a holy monk, imperial envoy of the court of Tang in the eastern lands, going west to worship the Buddha and seek scriptures; today at last he reaches our realm. Your Majesty's nature is stern and quick: if these monks are seized and beheaded, I fear that when word of it reaches the great Tang one day, wrath will surely rise. Consider: Li Shimin holds the royal seat and has united all rivers and mountains, yet his heart is not satisfied, and he has crossed the seas on campaigns; did he learn that our king had done his imperial brother, the holy monk, to death, he would raise his armies and launch his horsemen to give battle to our king. But our soldiers are few and our generals slight; repentance would come too late. Let my father follow his son's counsel: question these four monks closely as to their origins, first fix on them the charge of failing to honor the royal presence, and only then proceed to their sentence."
All this was the prince's careful prudence, fearing harm might come to Tang monk: he spoke thus to hold the demon fast—never dreaming that Pilgrim was angling for a fight. The demon king did credit it: standing before the dragon couch he cried out: "When did you monks leave the eastern lands? And for what cause did the Tang king send you for scriptures?" Pilgrim answered head high: "My master is the imperial brother of the Tang king, styled Tripitaka. In the Tang king's service was a chancellor, Wei Zheng by name, who, executing a mandate of heaven in his dreams, beheaded the old dragon of the Jing River. The Tang king, having in dream journeyed to the dark jurisdiction and returned to life, then opened a great altar of services by land and water, to ferry across all wronged souls and sinful ghosts. Because my master expounded the scriptures and dispensed mercy far and wide, the Bodhisattva Guanyin of the Southern Sea suddenly instructed him to come west. My master made his great vow with gladdened and willing heart, to repay his country with his utmost loyalty, and the Tang king granted him his rescripts. It was then the third day before the full moon of the ninth month, in the thirteenth year of Zhenguan of the great Tang, that we left the eastern lands. Coming to Two-Bounds Mountain, he took me for eldest disciple, surnamed Sun, named Wukong, called Pilgrim; then at Gao Village within the bounds of Wusi he took his second disciple, surnamed Zhu, named Wuneng, called Bajie; at the bounds of the Flowing Sand River he took his third disciple, surnamed Sha, the monk Wujing; and only yesterday at the Treasure Grove Monastery, built by imperial decree, he newly took on a Daoist servant boy to carry the loads." Hearing this, and having no means to search Tang monk's person, the demon king fell to artful cross-questioning of Pilgrim, asking with angry eyes: "Monk, you left the eastern lands one man and took on a company of four. The three monks we might pass over; this Daoist we cannot suffer. That servant boy was surely abducted. What is he called? Has he ordination papers or not? Bring him up and take his confession." The king, terrified, trembled and quaked: "Master—what am I to confess?" Pilgrim Sun gave him a pinch: "Do not be afraid; I will confess for you."
Brave Great Sage! He stepped briskly forward and cried out loudly to the monster: "Your Majesty, this old Daoist is dumb and besides a little deaf. Only in his youth he traveled the western road once and knows the way. The whole of his story, rise and fall, I know to the last particular; I beg Your Majesty's indulgence to let me confess for him." "Then confess for him plainly, and quickly, and spare yourself trouble," said the demon king. Pilgrim said:
Let the confession tell: a boy in years but aged in looks, bedraughted, deaf, and dumb, his fortunes ruined.His ancestral home was here; five years ago ruin overtook him.No rain from heaven, the people parched to ruin; king and commoner alike kept fast.Incense burned and bodies bathed, they called on Heaven—and over ten thousand li not a cloud showed.The people hungered as if hanging head-down; then from Zhongnan suddenly descended a monster of a Perfect Truth adept.He summoned wind, called down rain, showed his powers—and then in secret took the king's life.He pushed him down the garden's well; in darkness he usurped the dragon seat, and none could tell.Happily I came, and the work is great: the dead raised to life, nothing to hinder.He gladly takes the vows as servant boy, and goes with the monks to worship at the western bounds.The false-shaped sovereign is the Daoist; and the Daoist, it turns out, stands in for the true king.
On the Golden Chime Hall, at this recital, the demon king's heart pounded like a startled fawn and a red cloud rose on his face. He made to slip away at once—but there was not a weapon in his hand. He turned his head and saw a general of the palace guard, a precious sword at his waist, fixed by Pilgrim's Fixing Spell, dazed and mute, standing where he stood. He stepped up, snatched the sword, mounted a cloud, and was away into the sky. Sha Monk fumed like thunder, and Bajie bawled aloud, blaming Pilgrim for a monkey in too great a hurry: "Could you not have drawn the tale out a little, and held him fast? Now he is off on his cloud—where will you ever track him?" Pilgrim laughed: "Brothers, no clamor. We shall have the prince come down and bow to his father, the queen out to bow to her husband"—and he pronounced a spell that released the Fixing Spell—"and the officials wake and bow to their sovereign, and know him for the true emperor. Let the whole story be told and the truth appear; then I go after him." Brave Great Sage! He charged Bajie and Sha Monk: "Guard well that company—sovereign and ministers, father and son, queen and consorts—and my master." At the word "go" he was gone from sight.
He had leapt into the clouds of the ninth heaven, eyes straining every way, on the lookout for the demon king. There was the beast indeed, fleeing for his life, making off to the northeast. As Pilgrim pressed close he shouted: "Monster! Where away? Old Sun is upon you." The demon king swung round in haste, drew his precious sword, and cried: "Pilgrim Sun, you are past bearing! I usurp another's throne—what is that to you? Why come playing the redresser and letting out my secrets?" Pilgrim laughed: "You bold, brazen monster! Who said you might be emperor? Knowing me for Old Sun, you should have fled afar—yet you harass my master and demand a confession! That confession just now—was it true or not? Stand and do not run, if you are any kind of man, and take this stroke of Old Sun's staff." The demon twisted aside and met him blade to face in answer. The two closed—and what a battle it was. Truly:
The Monkey King fierce, the demon king strong: blade meets staff, and neither yields.Cloud and fog fill the whole sky and blind the three realms—all for deciding who shall sit as sovereign of the realm.
After a few rounds the demon could no longer stand against the Monkey King; wheeling about, he leapt back into the city the way he had come, burst into the crowd of officials before the white-jade steps, shook himself, and took on the very likeness of Tripitaka Tang, standing arm in arm with him before the steps. The Great Sage caught up, staff raised to strike. The monster said: "Disciple, do not strike—it is I." He whipped round to strike the other Tang monk—and again came the words: "Disciple, do not strike—it is I." Two Tang Monks exactly alike, past telling apart: "If my staff kills the monster's Tang monk, so much the better, the work is done; but if it kills my true master, what then?" He could only stop his hand and call Bajie and Sha Monk: "Which of them is truly the monster, and which my master? Point him out, that I may strike." "You were brawling and bawling in midair," said Bajie. "I glanced up and saw two masters—and who is true and who false, I could not say."
At this Pilgrim twisted the sign and pronounced a spell, calling on the guardian devas of the Law, the Six Dings and Six Jias, the guardians of the five quarters, the Duty Officers of the Four Watches, the eighteen Sangharama guardians, the local earth god, and the mountain god of the place: "Old Sun has come here to subdue a monster, and the fiend has changed into my master's very shape, the same to eye and breath, past telling apart. Let those of you who know, signal in the dark: bring my master up onto the hall, and leave me the monster to take." Now that monster was quick at riding cloud and mist: hearing Pilgrim's words he loosed his hold and leapt up onto the Golden Chime Hall at once. Pilgrim raised his staff and made to strike at Tang monk. Pity! Had he not summoned those gods, that one blow would have pounded twenty Tang Monks into meat paste! Thank heaven the gods caught the iron staff: "Great Sage, that monster rides the clouds—he is already up on the hall." Pilgrim hurried up the hall, and the monster leapt down again, seized Tang monk, and muddled himself into the crowd once more—still past telling.
Pilgrim's temper soured—and then he saw Bajie smirking at his side, and he flared: "What are you grinning at, you lumbering fool? Two masters now: one to hail and one to answer, one to wait upon—so that is what delights you!" Bajie laughed: "Brother, they call me the Idiot—but you are the bigger Idiot. If the masters cannot be told apart, why waste the labor? Bear a little headache: have Master recite that spell of his, while Sha Monk and I each take an arm, and we listen. Whichever cannot recite it is the monster—where is the difficulty?" "Brother, that is the thought," said Pilgrim. "True: only three know that spell. It came first from the heart of our Buddha the Tathagata, who gave it to the Bodhisattva Guanyin, and she to my master, and no one else knows it. Very well—Master, recite." And in truth that Tang monk began to recite. How should the demon king know it? His mouth mumbled and droned at random. "Then the mumbling one is the monster," said Bajie. He let go his arm and swung the rake to strike. The demon king sprang into the air, set foot on a cloud, and was off.
Brave Bajie! With a shout he too mounted a cloud in pursuit. Sha Monk, in a flurry, left Tang monk and drew his precious staff to strike. Tang monk stopped the spell. The Great Sage Sun, bearing his aching head, gripped the iron staff and gave chase into the air. Ah! What a bout: three fierce monks ringing in one brazen monster. The demon king was beset left and right by Bajie's muckrake and Sha Monk's precious staff. Pilgrim laughed: "If I go at him face to face he half fears me, and may slip away again. Let Old Sun leap higher and give him the garlic-pounding stroke, and finish him."
The Great Sage rose on auspicious light into the ninth heaven, on the point of dealing the final stroke—when from a bright cloud to the northeast a stern voice called: "Wukong, stay your hand!" Pilgrim turned to look: it was the Bodhisattva Manjusri. He drew back the staff at once and came forward in salute: "Bodhisattva, where bound?" "I have come to take this monster off your hands," said Manjusri. "My thanks for the trouble," said Pilgrim. The Bodhisattva drew the Demon-Revealing Mirror from her sleeve and pinned the monster's true body in its light. Then Pilgrim called Bajie and Sha Monk to come together and do obeisance to the Bodhisattva. And looking into the mirror, how fierce and dreadful was the monster king's true shape:
Eyes like glazed saucers of glass; a head like a firing-pan of the furnace.His body indigo-dyed as of the dog days; his four claws frosted as of deep autumn.Two lolling ears; a tail like a long-handled broom.Blue fur bristling with ferocity; red eyes flashing golden light.Flat teeth ranked like slabs of jade; round whiskers bristling like hard spears.Seen true in the mirror: none other than Manjusri's own lion king.
Pilgrim said: "Bodhisattva, this is one of your own blue-furred lions. How did he slip off to become a fiend, and you never subdue him?" "Wukong, he did not slip off," said the Bodhisattva. "He came by the Buddha's own mandate." "A beast turned fiend, usurping an emperor's throne—and sent by the Buddha's mandate!" said Pilgrim. "Old Sun, suffering through thick and thin to guard the Tang monk, should have a few edicts of his own." "You do not know the matter," said the Bodhisattva. "Long ago this king of Black Rooster loved goodness and fed the monks, and the Buddha sent me to ferry him westward, that he might soon attain the golden body of an arhat. Since it was not permitted me to meet him in my true form, I changed into a common monk and begged alms of him. A few words of mine displeased him; not knowing a good soul when he saw one, he had me bound with cords and thrown into the imperial river, where I was soaked three days and three nights. Only the Golden Body of the Six Jias rescued me and brought me back west, and it was reported to the Tathagata. The Tathagata then ordered this monster to come here, push the king down his well, and soak him three years—to repay the three days of my water calamity. 'Every sip and every peck was fixed beforehand.' Now that you have come, the work is done." "Your private debt of 'every sip and every peck' is repaid," said Pilgrim, "but who knows how many people that monster has harmed besides?" "He has harmed no one," said the Bodhisattva. "In the three years since he came, the winds have blown fair and the rains in season, the realm at peace and the people content. Where is the harm to anyone?" "Be it so," said Pilgrim. "But the consorts of the three palaces have slept and risen beside him: his body defiled, the fabric of duty and kinship broken—do you call that harming no one?" "He could not defile them," said the Bodhisattva. "He is a gelded lion." Hearing this, Bajie came close and gave him a feel. He laughed: "So this monster is the blotchy nose that never touches wine—a name carried for nothing!" "Then take him away," said Pilgrim. "Had the Bodhisattva not come herself, I would never have spared his life."
Then the Bodhisattva pronounced a spell, calling: "Beast! Return to the right—what are you waiting for?" Only then did the monster king show his true form. The Bodhisattva cast down a lotus flower that enmeshed the fiend, seated herself on his back, and, treading auspicious light, took leave of Pilgrim. Ah!
At once she turned for Mount Wutai's heights, to sit beneath the jeweled lotus throne and hear the scriptures expounded.
But how the Tang monk and his disciples would get out of the city—who could say? Listen to the next chapter to find out.
Chapter 40
Traditional Chinese
第四十回 嬰兒戲化禪心亂 猿馬刀圭木母空
卻說那孫大聖兄弟三人按下雲頭。徑至朝內，只見那君臣儲后，幾班兒拜接謝恩。行者將菩薩降魔收怪的那一節，陳訴與他君臣聽了，一個個頂禮不盡。正都在賀喜之間，又聽得黃門官來奏：「主公，外面又有四個和尚來也。」八戒慌了道：「哥哥，莫是妖精弄法，假捏文殊菩薩，哄了我等，卻又變作和尚，來與我們鬥智哩？」行者道：「豈有此理？」即命宣進來看。
眾文武傳令，著他進來。行者看時，原來是那寶林寺僧人，捧著那沖天冠、碧玉帶、赭黃袍、無憂履進得來也。行者大喜道：「來得好，來得好。」且教道人過來，摘下包巾，戴上沖天冠；脫了布衣，穿上赭黃袍；解了絛子，繫上碧玉帶；褪了僧鞋，登上無憂履；教太子拿出白玉珪來，與他執在手裡：早請上殿稱孤。正是自古道：「朝廷不可一日無君。」那皇帝那裡肯坐，哭啼啼，跪在階心道：「我已死三年，今蒙師父救我回生，怎麼又敢妄自稱尊；請那一位師父為君，我情願領妻子城外為民足矣。」那三藏那裡肯受，一心只是要拜佛求經。又請行者，行者笑道：「不瞞列位說，老孫若肯做皇帝，天下萬國九州皇帝都做遍了。只是我們做慣了和尚，是這般懶散。若做了皇帝，就要留頭長髮，黃昏不睡，五鼓不眠；聽有邊報，心神不安；見有災荒，憂愁無奈。我們怎麼弄得慣？你還做你的皇帝，我還做我的和尚，修功行去也。」那國王苦讓不過，只得上了寶殿，南面稱孤，大赦天下，封贈了寶林寺僧人回去。卻才開東閣，筵宴唐僧。一壁廂傳旨宣召丹青，寫下唐師徒四位喜容，供養在金鑾殿上。
那師徒們安了邦國，不肯久停，欲辭王駕投西。那皇帝與三宮妃后、太子、諸臣，將鎮國的寶貝、金銀緞帛，獻與師父酬恩。那三藏分毫不受，只是倒換關文，催悟空等背馬早行。那國王甚不過意，擺整朝鑾駕請唐僧上坐，著兩班文武引導，他與三宮妃后並太子一家兒，捧轂推輪，送出城廓，卻才下龍輦，與眾相別。國王道：「師父啊，到西天經回之日，是必還到寡人界內一顧。」三藏道：「弟子領命。」那皇帝閣淚汪汪，遂與眾臣回去了。
那唐僧一行四僧，上了羊腸大路，一心裡專拜靈山。正值秋盡冬初時節，但見：
霜凋紅葉林林瘦，雨熟黃粱處處盈。日暖嶺梅開曉色，風搖山竹動寒聲。
師徒們離了烏雞國，夜住曉行，將半月有餘，忽又見一座高山，真個是摩天礙日。三藏馬上心驚，急兜韁忙呼行者。行者道：「師父有何吩咐？」三藏道：「你看前面又有大山峻嶺，須要仔細隄防，恐一時又有邪物來侵我也。」行者笑道：「只管走路，莫再多心，老孫自有防護。」那長老只得寬懷，加鞭策馬，奔至山巖，果然也十分險峻。但見得：
高不高，頂上接青霄；深不深，澗中如地府。山前常見骨都都白雲，扢騰騰黑霧。紅梅翠竹，綠柏青松。山後有千萬丈挾魂靈臺，臺後有古古怪怪藏魔洞，洞中有叮叮噹噹滴水泉，泉下有彎彎曲曲流水澗。又見那跳天搠地獻果猿，丫丫叉叉帶角鹿，呢呢痴痴看人獐。至晚巴山尋穴虎，待曉翻波出水龍。登得洞門唿喇的響，驚得飛禽撲魯的起。看那林中走獸鞠律律的行，見此一夥禽和獸，嚇得人心扢磴磴驚。堂倒洞堂堂倒洞，洞當當倒洞當仙。青石染成千塊玉，碧紗籠罩萬堆煙。
師徒們正當悚懼，又只見那山凹裡有一朵紅雲，直冒到九霄空內，結聚了一團火氣。行者大驚，走近前，把唐僧搊著腳，推下馬來，叫：「兄弟們，不要走了，妖怪來矣。」慌得個八戒急掣釘鈀，沙僧忙掄寶杖，把唐僧圍護在當中。
話分兩頭。卻說紅光裡，真是個妖精。他數年前聞得人講：東土唐僧往西天取經，乃是金蟬長老轉生，十世修行的好人，有人吃他一塊肉，延生長壽，與天地同休。他朝朝在山間等候，不期今日到了。他在那半空裡正然觀看，只見三個徒弟把唐僧圍護在馬上，各各準備。這精靈誇讚不盡道：「好和尚！我才看著一個白面胖和尚騎了馬，真是那唐朝聖僧，卻怎麼被三個醜和尚護持住了？一個個伸拳斂袖，各執兵器，似乎要與人打的一般。噫！不知是那個有眼力的，想應認得我了。似此模樣，莫想得那唐僧的肉吃。」沉吟半晌，以心問心的自家商量道：「若要倚勢而擒，莫能得近；或者以善迷他，卻到得手。但哄得他心迷惑，待我在善內生機，斷然拿了。且下去戲他一戲。」
好妖怪，即散紅光，按雲頭落下。去那山坡裡，搖身一變，變作七歲頑童，赤條條的身上無衣，將麻繩綑了手足，高吊在那松樹梢頭，口口聲聲只叫：「救人，救人！」
卻說那孫大聖忽擡頭再看處，只見那紅雲散盡，火氣全無。便叫：「師父，請上馬走路。」唐僧道：「你說妖怪來了，怎麼又敢走路？」行者道：「我才然間見一朵紅雲從地而起，到空中結做一團火氣，斷然是妖精。這一會紅雲散了，想是個過路的妖精，不敢傷人。我們去耶。」八戒笑道：「師兄說話最巧，妖精又有個甚麼過路的？」行者道：「你那裡知道。若是那山那洞的魔王設宴，邀請那諸山各洞之精赴會，卻就有東西南北四路的精靈都來赴會。故此他只有心赴會，無意傷人。此乃過路之妖精也。」
三藏聞言，也似信不信的，只得攀鞍在馬，順路奔山前進。正行時，只聽得叫聲：「救人！」長老大驚道：「徒弟呀，這半山中，是那裡甚麼人叫？」行者上前道：「師父只管走路，莫纏甚麼人轎、騾轎、明轎、睡轎。這所在，就有轎，也沒個人擡你。」唐僧道：「不是扛擡之轎，乃是叫喚之叫。」行者笑道：「我曉得，莫管閑事，且走路。」
三藏依言，策馬又進。行不上一里之遙，又聽得叫聲：「救人！」長老道：「徒弟，這個叫聲不是鬼魅妖邪。若是鬼魅妖邪，但有出聲，無有回聲。你聽他叫一聲，又叫一聲，想必是個有難之人。我們可去救他一救。」行者道：「師父，今日且把這慈悲心略收起收起，待過了此山，再發慈悲罷。這去處兇多吉少。你知道那倚草附木之說，是物可以成精。諸般還可，只有一般蟒蛇，但修得年遠日深，成了精魅，善能知人小名兒。他若在草科裡，或山凹中，叫人一聲，人不答應還可；若答應一聲，他就把人元神綽去，當夜跟來，斷然傷人性命。且走，且走。古人云：『脫得去，謝神明。』切不可聽他。」長老只得依他，又加鞭催馬而去。
行者心中暗想：「這潑怪不知在那裡，只管叫阿叫的。等我老孫送他一個『卯酉星法』，教他兩不見面。」好大聖，叫沙和尚前來：「攏著馬，慢慢走著，讓老孫解解手。」你看他讓唐僧先行幾步，卻念個咒語，使個移山縮地之法，把金箍棒往後一指，他師徒過此峰頭，往前走了，卻把那怪物撇下。
他再拽開步，趕上唐僧，一路奔山。只見那三藏又聽得那山背後叫聲：「救人！」長老道：「徒弟呀，那有難的人大沒緣法，不曾得遇著我們，我們走過他了。你聽他在山後叫哩。」八戒道：「在便還在山前，只是如今風轉了也。」行者道：「管他甚麼轉風不轉風，且走路。」因此，遂都無言語，恨不得一步踏過此山，不題話下。
卻說那妖精在山坡裡連叫了三四聲，更無人到。他心中思量道：「我等唐僧在此，望見他離不上三里，卻怎麼這半晌還不到？想是抄下路去了。」他抖一抖身軀，脫了繩索，又縱紅光，上空再看。不覺孫大聖仰面回觀，識得是妖怪，又把唐僧撮著腳推下馬來道：「兄弟們，仔細，仔細，那妖精又來也。」慌得那八戒、沙僧各持鈀、棍，將唐僧又圍護在中間。
那精靈見了，在半空中稱羨不已道：「好和尚！我才見那白面和尚坐在馬上，卻怎麼又被他三人藏了？這一去見面方知。先把那有眼力的弄倒了，方才捉得唐僧；不然啊，徒費心機難獲物，枉勞情興總成空。」卻又按下雲頭，恰似前番變化，高吊在松樹梢頭等候。這番卻不上半里之地。
卻說那孫大聖擡頭再看，只見那紅雲又散，復請師父上馬前行。三藏道：「你說妖精又來，如何又請走路？」行者道：「這還是個過路的妖精，不敢惹我們。」長老又懷怒道：「這個潑猴，十分弄我。正當有妖魔處，卻說無事；似這般清平之所，卻又恐嚇我，不時的嚷道有甚麼妖精。虛多實少，不管輕重，將我搊著腳，捽下馬來，如今卻解說甚麼過路的妖精。假若跌傷了我，卻也過意不去，這等這等……」行者道：「師父莫怪，若是跌傷了你的手足，卻還好醫治；若是被妖精撈了去，卻何處跟尋？」三藏大怒，哏哏的，要念緊箍兒咒。卻是沙僧苦勸，只得上馬又行。
還未曾坐得穩，只聽又叫：「師父救人啊！」長老擡頭看時，原來是個小孩童，赤條條的吊在樹上。兜住韁，便罵行者道：「這潑猴多大憊懶，全無有一些兒善良之意，心心只是要撒潑行兇哩！我那般說叫喚的是個人聲，他就千言萬語，只嚷是妖怪。你看那樹上吊的不是個人麼？」大聖見師父怪下來了，卻又覿面看見模樣，一則做不得手腳，二來又怕念緊箍兒咒，低著頭，再也不敢回言，讓唐僧到了樹下。那長老將鞭梢指著問道：「你是那家孩兒？因有甚事，吊在此間？說與我，好救你。」噫！分明他是個精靈，變化得這等，那師父卻是個肉眼凡胎，不能相識。
那妖魔見他下問，越弄虛頭，眼中噙淚，叫道：「師父呀，山西去有一條枯松澗，澗那邊有一莊村，我是那裡人家。我祖公公姓紅，只因廣積金銀，家私巨萬，混名喚做紅百萬。年老歸世已久，家產遺與我父。近來人事奢侈，家私漸廢，改名喚做紅十萬。專一結交四路豪傑，將金銀借放，希圖利息。怎知那無籍之人，設騙了去啊，本利無歸。我父發了洪誓，分文不借。那借金銀人，身貧無計，結成兇黨，明火執杖，白日殺上我門，將我財帛盡情劫擄；把我父親殺了；見我母親有些顏色，拐將去做甚麼壓寨夫人。那時節，我母親捨不得我，把我抱在懷裡，哭哀哀，戰兢兢，跟隨賊寇。不期到此山中，又要殺我。多虧母親哀告，免教我刀下身亡，卻將繩子吊我在樹上，只教凍餓而死。那些賊將我母親不知掠往那裡去了。我在此已吊三日三夜，更沒一個人來行走。不知那世裡修積，今生得遇老師父。若肯捨大慈悲，救我一命回家，就典身賣命，也酬謝師恩。即使黃沙蓋面，更不敢忘也。」
三藏聞言，認了真實，就教八戒解放繩索，救他下來。那獃子也不識人，便要上前動手。行者在傍，忍不住喝了一聲道：「那潑物！有認得你的在這裡哩，莫要只管架空搗鬼，說謊哄人。你既家私被劫，父被賊傷，母被人擄，救你去交與誰人？你將何物與我作謝？這謊脫節了耶。」那怪聞言，心中害怕，就知大聖是個能人，暗將他放在心上。卻又戰戰兢兢，滴淚而言曰：「師父，雖然我父母空亡，家財盡絕，還有些田產未動，親戚皆存。」行者道：「你有甚麼親戚？」妖怪道：「我外公家在山南，姑娘住居嶺北，澗頭李四是我姨夫，林內紅三是我族伯，還有堂叔、堂兄都住在本莊左右。老師父若肯救我，到了莊上，見了諸親，將老師父拯救之恩，一一對眾言說，典賣些田產，重重酬謝也。」
八戒聽說，扛住行者道：「哥哥，這等一個小孩子家，你只管盤詰他怎的？他說得是強盜，只打劫他些浮財，莫成連房屋田產也劫得去？若與他親戚們說了，我們縱有廣大食腸，也吃不了他十畝田價。救他下來罷。」獃子只是想著吃食，那裡管甚麼好歹，使戒刀挑斷繩索，放下怪來。那怪對唐僧馬下淚汪汪，只情磕頭。長老心慈，便叫：「孩兒，你上馬來，我帶你去。」那怪道：「師父啊，我手腳都吊麻了，腰胯疼痛；一則是鄉下人家，不慣騎馬。」唐僧叫八戒馱著。那妖怪抹了一眼道：「師父，我的皮膚都凍熟了，不敢要這位師父馱。他的嘴長耳大，腦後鬃硬，搠得我慌。」唐僧道：「教沙和尚馱著。」那怪也抹了一眼道：「師父，那些賊來打劫我家時，一個個都搽了花臉，帶假鬍子，拿刀弄杖的。我被他諕怕了，見這位晦氣臉的師父，一發沒了魂了，也不敢要他馱。」唐僧教孫行者馱著。行者呵呵笑道：「我馱，我馱。」那怪物暗自歡喜，順順當當的要行者馱他。
行者把他扯在路傍邊，試了一試，只好有三斤十來兩重。行者笑道：「你這個潑怪物，今日該死了，怎麼在老孫面前搗鬼？我認得你是個那話兒。」妖怪道：「我是好人家兒女，不幸遭此大難，怎麼是個甚麼『那話兒』？」行者道：「你既是好人家兒女，怎麼這等骨頭輕？」妖怪道：「我骨格兒小。」行者道：「你今年幾歲了？」那妖怪道：「我七歲了。」行者笑道：「一歲長一斤，也該七斤，你怎麼不滿四斤重麼？」那怪道：「我小時失乳。」行者說：「也罷，我馱著你，若要尿尿把把，須和我說。」
三藏才與八戒、沙僧前走，行者背著孩兒隨後，一行徑投西去。有詩為證。詩曰：
道德高隆魔障高，禪機本靜靜生妖。心君正直行中道，木母痴屣頑外趫。意馬不言懷愛慾，黃婆無語自憂焦。客邪得志空歡喜，畢竟還從正處消。
孫大聖馱著妖魔，心中埋怨唐僧不知艱苦：「行此險峻山場，空身也難走，卻教老孫馱人。這廝莫說他是妖怪，就是好人，他沒了父母，不知將他馱與何人，倒不如摜殺他罷。」那怪物卻早知覺了，便就使個神通，往四下裡吸了四口氣，吹在行者背上，便覺重有千斤。行者笑道：「我兒啊，你弄重身法壓我老爺哩。」那怪聞言，恐怕大聖傷他，卻就解尸，出了元神，跳將起去，佇立在九霄空裡。這行者背上越重了。猴王發怒，抓過他來，往那路傍邊賴石頭上滑辣的一摜，將屍骸摜得像個肉餅一般。還恐他又無禮，索性將四肢扯下，丟在路兩邊，俱粉碎了。
那物在空中明明看著，忍不住心頭火起道：「這猴和尚十分憊懶，就作我是個妖魔，要害你師父，卻還不曾見怎麼下手哩，你怎麼就把我這等傷損？早是我有算計，出神走了；不然，是無故傷生也。若不趁此時拿了唐僧，再讓一番，越教他停留長智。」好怪物，就在半空裡弄了一陣旋風，呼的一聲響喨，走石揚沙，誠然兇狠。好風：
淘淘怒捲水雲腥，黑氣騰騰閉日明。嶺樹連根通拔盡，野梅帶幹悉皆平。黃沙迷目人難走，怪石傷殘路怎平。滾滾團團平地暗，遍山禽獸發哮聲。
刮得那三藏馬上難存，八戒不敢仰視，沙僧低頭掩面。孫大聖情知是怪物弄風，急縱步來趕時，那怪已騁風頭，將唐僧攝去了，無蹤無影，不知攝向何方，無處跟尋。
一時間，風聲暫息，日色光明。行者上前觀看，只見白龍馬戰兢兢發喊聲嘶，行李擔丟在路下，八戒伏於崖下呻吟，沙僧蹲在坡前叫喚。行者喊：「八戒。」那獃子聽見是行者的聲音，卻擡頭看時，狂風已靜，爬起來，扯住行者道：「哥哥，好大風啊！」沙僧卻也上前道：「哥哥，這是一陣旋風。」又問：「師父在那裡？」八戒道：「風來得緊，我們都藏頭遮眼，各自躲風，師父也伏在馬上的。」行者道：「如今卻往那裡去了？」沙僧道：「是個燈草做的，想被一風捲去也。」
行者道：「兄弟們，我等自此就該散了。」八戒道：「正是，趁早散了，各尋頭路，多少是好。那西天路無窮無盡，幾時能到得？」沙僧聞言，打了一個失驚，渾身麻木道：「師兄，你都說的是那裡話？我等因為前生有罪，感蒙觀世音菩薩勸化，與我們摩頂受戒，改換法名，皈依佛果，情願保護唐僧上西方拜佛求經，將功折罪。今日到此，一旦俱休，說出這等各尋頭路的話來，可不違了菩薩的善果，壞了自己的德行，惹人恥笑，說我們有始無終也？」行者道：「兄弟，你說的也是，奈何師父不聽人說。我老孫火眼金睛，認得好歹。才然這風，是那樹上吊的孩兒弄的。我認得他是個妖精，你們不識，那師父也不識，認作是好人家兒女，教我馱著他走。是老孫算計要擺佈他，他就弄個重身法壓我。是我將他摜得粉碎。他想是又使解屍之法，弄陣旋風，把我師父攝去也。因此上怪他每每不聽我說，故我意懶心灰，說各人散了。既是賢弟有此誠意，教老孫進退兩難。──八戒，你端的要怎的處？」八戒道：「我才自失口亂說了幾句，其實也不該散。哥哥，沒及奈何，還信沙弟之言，去尋那妖怪救師父去。」行者卻回嗔作喜道：「兄弟們，還要來結同心，收拾了行李、馬匹，上山找尋怪物，搭救師父去。」
三個人附葛扳藤，尋坡轉澗，行經有五七十里，卻也沒個音信。那山上飛禽走獸全無，老柏喬松常見。孫大聖著實心焦，將身一縱，跳上那巔嶮峰頭，喝一聲叫：「變！」變作三頭六臂，似那大鬧天宮的本像。將金箍棒幌一幌，變作三根金箍棒，劈哩撲辣的，往東打一路，往西打一路，兩邊不住的亂打。八戒見了道：「沙和尚，不好了，師兄是尋不著師父，惱出氣心風來了。」
那行者打了一會，打出一夥窮神來，都披一片、掛一片，褌無襠、褲無口的跪在山前，叫：「大聖，山神、土地來見。」行者道：「怎麼就有許多山神、土地？」眾神叩頭道：「上告大聖：此山喚做六百里鑽頭號山。我等是十里一山神，十里一土地，共該三十名山神、三十名土地。昨日已此聞大聖來了，只因一時會不齊，故此接遲，致令大聖發怒，萬望恕罪。」行者道：「我且饒你罪名。我問你：這山上有多少妖精？」眾神道：「爺爺呀！只有得一個妖精，把我們頭也摩光了，弄得我們少香沒紙，血食全無，一個個衣不充身，食不充口，還吃得有多少妖精哩。」行者道：「這妖精在山前住，是山後住？」眾神道：「他也不在山前山後。這山中有一條澗，叫做枯松澗。澗邊有一座洞，叫做火雲洞。那洞裡有一個魔王，神通廣大，常常的把我們山神、土地拿了去，燒火頂門，黑夜與他提鈴喝號。小妖兒又討甚麼常例錢。」行者道：「汝等乃是陰鬼之仙，有何錢鈔？」眾神道：「正是沒錢與他，只得捉幾個山獐、野鹿，早晚間打點群精；若是沒物相送，就要來拆廟宇，剝衣裳，攪得我等不得安生。萬望大聖與我等剿除此怪，拯救山上生靈。」行者道：「你等既受他節制，常在他洞下，可知他是那裡妖精，叫做甚麼名字？」眾神道：「說起他來，或者大聖也知道。他是牛魔王的兒子，羅剎女養的。他曾在火燄山修行了三百年，煉成三昧真火，卻也神通廣大，牛魔王使他來鎮守號山。乳名叫做紅孩兒，號叫做聖嬰大王。」
行者聞言，滿心歡喜。喝退了土地、山神，卻現了本像，跳下峰頭，對八戒、沙僧道：「兄弟們放心，再不須思念，師父決不傷生，妖精與老孫有親。」八戒笑道：「哥哥莫要說謊。你在東勝神洲，他這裡是西牛賀洲，路程遙遠，隔著萬水千山，海洋也有兩道，怎的與你有親？」行者道：「剛才這夥人都是本境土地、山神，我問他妖怪的原因，他道是牛魔王的兒子，羅剎女養的，名字喚做紅孩兒，號聖嬰大王。想我老孫五百年前大鬧天宮時，遍遊天下名山，尋訪大地豪傑，那牛魔王曾與老孫結七弟兄。一般五六個魔王，止有老孫生得小巧，故此把牛魔王稱為大哥。這妖精是牛魔王的兒子，我與他父親相識，若論將起來，還是他老叔哩，他怎敢害我師父？我們趁早去來。」沙和尚笑道：「哥啊，常言道：『三年不上門，當親也不親』哩。你與他相別五六百年，又不曾往還杯酒，又沒有個節禮相邀，他那裡與你認甚麼親耶？」行者道：「你怎麼這等量人？常言道：『一葉浮萍歸大海，為人何處不相逢。』縱然他不認親，好道也不傷我師父。不望他相留酒席，必定也還我個囫圇唐僧。」
三兄弟各辦虔心，牽著白馬，馬上馱著行李，找大路一直前進。無分晝夜，行了百十里遠近，忽見一松林，林中有一條曲澗，澗下有碧澄澄的活水飛流，那澗梢頭有一座石板橋，通著那廂洞府。行者道：「兄弟，你看那壁廂有石崖磷磷，想必是妖精住處了。我等從眾商議：那個管看守行李、馬匹？那個肯跟我過去降妖？」八戒道：「哥哥，老豬沒甚坐性，我隨你去罷。」行者道：「好，好。」教：「沙僧將馬匹、行李俱潛在樹林深處，小心守護，待我兩個上門去尋師父耶。」那沙僧依命。八戒相隨，與行者各持兵器前來。正是：
未煉嬰兒邪火勝，心猿木母共扶持。
畢竟不知這一去吉兇何如，且聽下回分解。
English
The Child-Fiend's Sport Bewilders the Heart of Meditation; Ape and Horse, the Elixir Measure and the Wood-Mother, All Stand Empty
Now the Great Sage Sun and his two brothers pressed down their clouds and went straight into the palace, where sovereign, ministers, heir, and consorts in several companies bowed to receive them and give thanks. Pilgrim told the sovereign and his ministers the whole story of the Bodhisattva's subduing and taking of the monster, and one and all they bowed their heads in worship without end. And just as congratulations were at their height, the official of the vermilion gate came to report: "Sovereign, outside there are four monks more come." Bajie panicked: "Brother—could it be the monster's trick, feigning the Bodhisattva Manjusri to beguile us, and now turned monk again, come to match wits with us?" "Nothing of the sort," said Pilgrim, and ordered them summoned in to be seen.
The civil and military passed the word, and they were brought in. Pilgrim looked: they were the monks of Treasure Grove Monastery, bearing in the heaven-reaching crown, the jade belt, the ochre-yellow robe, the carefree shoes. Pilgrim was overjoyed: "Well come, well come!" He had the servitor come forward: off with the headwrap, on with the heaven-reaching crown; off with the cloth gown, on with the ochre-yellow robe; off with the sash, on with the jade belt; off with the monk's sandals, on with the carefree shoes; and he had the prince bring out the white jade scepter and set it in the king's hand; and up onto the hall they pressed him to style himself the Solitary One. As the ancients said: "A court cannot go a single day without its sovereign." But the king would not sit. Weeping, he knelt at the foot of the steps: "Three years I was dead, and today your mercy, Master, has brought me back to life—how dare I presume to style myself sovereign? Let one of you masters be king; I will gladly take my wife and children outside the walls and live as a commoner, and that suffices." Tripitaka would not hear of it: his whole heart was set on worshiping the Buddha and seeking the scriptures. They begged Pilgrim, who laughed: "To tell you the truth, gentlemen: had Old Sun a mind to be emperor, he might have been emperor of every state under heaven, of all the nine regions. Only we are used to being monks, and lazy souls withal. To be emperor I should have to let my hair grow, keep late hours and early—no sleep at dusk, no rest at the fifth drum; news from the borders would rob me of peace; reports of famine would weigh me down with helpless sorrow. How should I ever get used to it? You go on being emperor, and I my monk, and I will go work out my merit." The king, pressed past refusal, could only mount the jeweled hall, face south as the Solitary One, proclaim a general amnesty, and send the monks of the Treasure Grove Monastery home with titles and rewards. Then he opened the eastern pavilion and feasted Tang monk. And he sent word to summon painters, who took the likenesses of the four master and disciples of Tang, to be honored in the Golden Chime Hall.
The master and disciples, the state settled, would not linger, and made to take leave of the king and turn west. The king, with the consorts of the three palaces, the prince, and all his ministers, presented the treasures of state, gold, silver, and silks to the master in payment of his debt. Tripitaka would not accept a hair's worth; he had the rescripts exchanged and pressed Wukong and the rest to pack the horses and set out early. The king, ill at ease with so little accepted, brought out the whole imperial equipage and begged the Tang monk to ride in state, with the two ranks of civil and military to lead the way; he himself, with the consorts of the three palaces and the prince, the whole family, steadying the axle and pushing the wheels, saw them beyond the city walls, where he stepped down from the dragon carriage and took his leave of them all. The king said: "Master, when the day comes that you return from the west with the scriptures, you must pass once more within my borders." "Your disciple obeys," said Tripitaka. The emperor's eyes stood brimming with tears, and he turned back with all his ministers.
So the four monks of Tang took the goat-track of the great road, their one thought set on worshiping at Vulture Peak. It was the season when autumn dies into early winter, and behold:
Frost withers the red leaves, the woods grow gaunt; rain ripens the yellow millet, brimming everywhere.The sun warms the ridge plums opening in dawn's colors; the wind sways the mountain bamboo, stirring sounds of cold.
Leaving Black Rooster, master and disciples lodged by night and walked by dawn for something over half a month, when suddenly another great mountain rose before them, truly brushing the sky and barring the sun. Tripitaka's heart gave a start in the saddle; he reined in hastily and called Pilgrim. "What are your orders, Master?" said Pilgrim. "See, another great mountain and steep ridges ahead," said Tripitaka. "We must be on our guard, for fear some wicked thing set upon us again." Pilgrim laughed: "Just keep walking, and give it no more thought. Old Sun has his own guards." The elder could only set his mind at ease, whip up his horse, and press to the crags—the place indeed was perilously steep. And behold:
High? The crest touched the blue empyrean. Deep? The ravine below was like the courts of the dead.Before the mountain, forever the welling white clouds, the billowing black mists.Red plums and jade bamboo; green cypress and gray pine.Behind the mountain stood a soul-snatching terrace ten thousand zhang high; behind the terrace, an eerie demon-hiding cave; within the cave, a plinking dripping spring; below the spring, a winding runnel of flowing water.There too the gibbons leaping skyward and earthward bearing fruit; antlered deer standing branched and stark; roe deer gazing at men, meek and mooning.At dusk the tiger hunted the hills for its den; at dawn the dragon broke the waves to rise from the water.A step at the cave door set it clattering; the startled birds burst up in a whir.See the beasts of the woods slinking past—such a gathering of birds and beasts would make the heart jolt with fright.Hall tumbles on cave-hall, cave-hall tumbles on hall; the cave rings "dang," the fallen cave rings like an immortal.Blue stone dyed into a thousand slabs of jade; green gauze veiling ten thousand heaps of mist.
Master and disciples were in the very middle of their dread when they saw in a fold of the hills a red cloud shooting straight up into the vault of the ninth heaven, gathering into a ball of fire-breath. Pilgrim was startled; he sprang forward, caught Tang monk by the foot, and pushed him from the horse, crying: "Brothers, go no farther—the monster is upon us!" In a fluster Bajie whipped out his muckrake and Sha Monk swung his precious staff, and they ringed Tang monk round.
But the tale must part in two. In that red light, truly, was a monster fiend. Years before, he had heard it said that the Tang monk of the eastern lands, bound west for scriptures, was the Elder Golden Cicada reborn, a good man of ten lifetimes' practice; that whoever ate one piece of his flesh would lengthen his days and live as long as heaven and earth endure. Morning upon morning he had waited in these hills, and today, unforeseen, they had come. Watching from midair, he saw the three disciples ring the Tang monk round on his horse, each ready for battle. The fiend marveled without end: "Fine monks! Just now I saw a pale-faced plump monk on horseback—the holy monk of Tang beyond doubt—and how is it three ugly monks have warded him? Every one with fists knotted and sleeves gathered, weapons in hand, for all the world as if fixing to fight. Ai! One of them has a keen eye, I wager—he knows me. In such a posture, never shall I taste the Tang monk's flesh." He pondered a long while, taking counsel of his own heart: "To seize him by force I cannot get near; but beguile him with kindness, and the prize may be won. Let me but muddle his mind; then, striking from within kindness itself, I shall take him for certain. First let me go down and sport with them."
Cunning fiend! He scattered the red light and pressed his cloud to earth. In the hillside he shook himself and changed into a naughty child of seven, stark naked without a stitch, his hands and feet bound with hempen cord, hung high on the tip of a pine, crying at every breath: "Help, help!"
Now the Great Sage Sun, happening to look up again, saw the red cloud all scattered and the fire-breath wholly gone. He called: "Master, mount and let us be going." "You said the monster was upon us—how dare we go on?" said Tang monk. Pilgrim said: "Just now I saw a red cloud rise from the ground and gather in the air into a ball of fire-breath—past doubt a monster. Now the red cloud has scattered; some monster in passing, I take it, without stomach to harm us. Let us go." Bajie laughed: "Brother, how glib you talk! What is a monster 'in passing'?" "You would not know," said Pilgrim. "If the demon king of some mountain or cave lays a feast and bids the spirits of the hills and caves to it, then spirits come from all four quarters, east and west, south and north, to attend. His mind is all on the feast, none on harming men—that is a monster in passing."
Hearing this, Tripitaka half believed and half doubted, and could only take his saddle and press on along the road toward the mountain. As they went they heard the cry: "Help!" The elder was greatly startled: "Disciples, halfway up this mountain—what person is that calling?" Pilgrim came forward: "Master, just keep walking. Trouble yourself with no sedan chairs—man-borne, mule-borne, open, or closed. In such a place, were there a sedan, there is no one to bear you in it." "It is no chair that is borne," said Tang monk, "but a cry that is calling." Pilgrim laughed: "I know. Let idle matters alone, and walk on."
Tripitaka took his advice and whipped up his horse. They had gone scarcely a li when the cry came again: "Help!" The elder said: "Disciples, that cry is no ghost or goblin. Did a ghost or goblin cry, there would be the one cry and no echo. Hear him: one cry, then another. Some soul in trouble, no doubt. We should go to his rescue." "Master, fold up that merciful heart of yours for today," said Pilgrim, "and let it out again once we are past this mountain. This place bodes more ill than good. You know the saying of things that lean on grass and cling to wood: any creature may become a fiend. Most are bearable, but one kind above all—the python: once it has cultivated through long years and deep days into a spirit, it can learn a man's intimate name. If it calls from the tussocks or a fold of the hills and the man does not answer, well and good; but answer once, and it plucks away his primal spirit, follows him home that very night, and takes his life for certain. On, on! As the ancients said, 'Escaped with your life, thank the gods.' Do not heed that crying." The elder could only do as told, and whipped up his horse once more.
Pilgrim thought to himself: "Where the monster lurks I cannot tell, but cry he will and cry he does. Let Old Sun pay him out with the art of the opposed stars, and part the two of them for good." Brave Great Sage! He called Sha Monk forward: "Gather in the horses and walk slow, while Old Sun steps aside a moment." See him: he let the Tang monk go on a few steps, pronounced a spell, worked the art of moving mountains and shrinking ground, pointed the gold-banded staff behind him—and master and disciples, past that peak, went on ahead, leaving the monster behind.
Then he lengthened his stride, caught up the Tang monk, and hurried them on toward the mountain. And Tripitaka heard the cry from behind the mountain: "Help!" The elder said: "Disciples, that soul in trouble has the worst of luck—he has missed us; we have walked past him. Hear him calling behind the mountain." "He was before the mountain just now," said Bajie. "Only the wind has shifted, that is all." "Shifted wind or no," said Pilgrim, "walk on." So they went without another word, longing to stride over the whole mountain in a single step—but of that no more.
Now the fiend had called three or four times from the hillside, and no one had come. He thought to himself: "Here I wait for the Tang monk; I saw him not three li away—why has he not come all this while? Some shortcut, I suppose, has carried him off." He shook his body, slipped the cords, rose again on red light, and went up for another look. And now the Great Sage Sun, glancing back over his shoulder, knew it for the monster, caught the Tang monk by the foot once more, and pushed him from the horse: "Brothers, careful, careful—the monster is upon us again." Bajie and Sha Monk, in a fluster, took up rake and staff and ringed Tang monk round once more.
At the sight the fiend marveled from midair: "Fine monks! Just now I saw the pale-faced monk on horseback—and how have the three of them hidden him again? This time I shall know when we meet. First the sharp-eyed one must be brought down; only then can I take the Tang monk—else, all my scheming wins nothing, and all my labor comes to naught." Then he pressed down his cloud and, just as before, changed his shape and hung high on the tip of a pine to wait—this time not half a li off.
Now the Great Sage Sun looked up again, saw the red cloud scattered once more, and begged the master to mount and go on. "You said the monster was upon us again—how now, begging me to ride on?" said Tripitaka. "Still a monster in passing," said Pilgrim. "He dare not meddle with us." The elder's anger rose: "This brazen monkey mocks me past bearing. Where demons truly are, he cries all is well; in so quiet a place he frightens me with his everlasting shout of monsters. All show and no substance, with no care for what he does: he seizes me by the foot and hauls me from my horse—and then explains away some 'monster in passing.' Had I been hurt in the fall, what then? So it is, so it is..." "Do not blame me, Master," said Pilgrim. "Limb or hand bruised in a fall, that I could doctor; but once a monster had snatched you, where would I ever track you?" Tripitaka, in great wrath, gnashing his teeth, would have begun the Tight-Fillet Spell, but Sha Monk pled so hard that he could only mount and ride on.
Scarcely was he settled in the saddle when the cry came again: "Master, help!" The elder looked up: a little child, stark naked, hung in a tree. He gathered in the reins and fell to berating Pilgrim: "This brazen ape, past all decency! Not one grain of kindness in him—his whole heart set on outrage and violence! I told him plainly it was a human voice that called, and he had a thousand words to say, all of them 'monster.' Look—is not the thing hanging in that tree a human being?" The Great Sage, seeing his master's wrath fall upon him—and seeing the child's shape face to face—could make no move; and fearing the Tight-Fillet Spell besides, he hung his head and dared not answer, letting Tang monk ride to the foot of the tree. The elder pointed with his whip-lash: "Whose child are you? What trouble has hung you here? Tell me, that I may save you." Ah! Plainly a spirit-fiend was he, and cunningly changed; but the master was mortal flesh with mortal eyes, and could not tell.
The fiend, thus questioned, played his feint the harder: tears standing in his eyes, he cried: "Master, west of the mountain lies the Withered Pine Run, and beyond the run a village—my home is there. My great-grandfather was surnamed Hong; he heaped up gold and silver till his estate was past ten thousand in worth, and men called him Hong the Million. Old and long gone to his rest, he left the estate to my father. Of late the family has run to extravagance, the estate has dwindled, and he has changed his style to Hong the Hundred Thousand. He keeps company with bold men from all four quarters, lending out gold and silver in hope of interest. Who knew the men without registry would swindle it all away—principal and interest never to return. My father swore a great oath never to lend a coin again. Then the borrowers, poor and desperate, banded into a wicked crew, torches blazing, staves in hand, and in broad day fell upon our door, plundering our wealth to the last thread; they killed my father; and seeing my mother's beauty, carried her off to be some bandit's wife. My mother could not part with me: she held me in her arms and, weeping and trembling, followed the brigands. Here in this mountain they took it into their heads to kill me too. Only her piteous pleading spared me the blade; instead they strung me up in a tree with ropes, to die of cold and hunger. Where those villains took my mother, no one knows. I have hung here three days and three nights, and no living soul has passed. What merit I laid up in some former life, that in this one I should meet you, venerable master! If you will open your great mercy and save my life and send me home, I would pledge my body and sell my life to repay you. Though the yellow sand covered my face, I would never forget it."
Hearing this, Tripitaka took it for gospel, and told Bajie to loose the cords and bring him down. The Idiot, no better at telling men from monsters, moved to do it. Pilgrim at his side could not hold back, and barked: "You brazen thing! One here knows you. Have done with your hollow conjuring and lying tricks. If your estate is plundered, your father slain by brigands, your mother carried off—to whom should we deliver you? And with what would you repay us? Your lie has come apart at the seams." At this the monster took fright in his heart, knowing the Great Sage for a man of power, and set a mark against him in secret. Yet trembling, tears dropping, he said: "Master, though my parents are gone and my wealth spent, some lands of ours are yet untouched, and our kin all living." "And what kin have you?" said Pilgrim. The monster said: "My grandfather's house lies south of the mountain, my aunt north of the ridge; Fourth Li at the head of the run is my uncle by marriage, Third Hong in the wood my father's cousin; and there are uncles and elder cousins living all about our village. If you will save me, venerable master, then at the village, before all our kin, I will tell of your rescue one by one, sell off some lands, and repay you in fullest measure."
Hearing this, Bajie shouldered Pilgrim aside: "Brother, a mere child like this—why keep cross-questioning him? He said the robbers took his loose wealth—when did they ever carry off houses and land? And if his kinsmen repay us—our appetites are vast, but we could not eat the worth of ten mu of field. Bring him down." The Idiot had food and nothing else in his head, good or bad; with his precept-knife he cut the cords and let the monster down. The fiend wept before the Tang monk's horse and knocked his head without cease. The elder's heart was soft: "Child, mount behind me; I will carry you." "Master, my hands and feet are numb from the hanging, my hips and loins ache; and we are country folk besides, unaccustomed to riding," said the monster. Tang monk told Bajie to carry him. The fiend shot him a look: "Master, my skin is frozen to the quick—I dare not be carried by this master. His snout is long, his ears great, the bristles at the back of his head stiff; they prick me past bearing." "Then let Sha Monk carry him," said Tang monk. The fiend shot him a look too: "Master, when the brigands came to plunder our house they had all painted their faces, and wore false whiskers, and flourished knives and staves. They frightened me out of my wits, and at the sight of this somber-faced master my soul is clean gone; I dare not have him carry me." Tang monk told Pilgrim Sun to carry him. Pilgrim laughed: "I will carry him, I will carry him." The monster rejoiced within, and made shift to be taken up by Pilgrim, meek and uncomplaining.
Pilgrim drew him aside, weighed him in his hands: barely three catties and ten-odd ounces. Pilgrim laughed: "You brazen monster, today is your dying day—playing ghost-tricks before Old Sun? I know you for one of those things." "I am a child of a good family, sunk in this great misfortune—what 'thing' do you take me for?" said the monster. "A child of a good family—and bones so light?" said Pilgrim. "My frame is small," said the monster. "How old are you this year?" said Pilgrim. "Seven," said the monster. Pilgrim laughed: "A catty to a year of age would make seven catties—how is it you do not weigh four?" "I lost my mother's milk young," said the monster. "Very well," said Pilgrim. "I will carry you—only if you want to make water, tell me first."
So Tripitaka went on ahead with Bajie and Sha Monk, and Pilgrim followed bearing the child, the company making straight west. There is a poem to prove it. The poem says:
High as virtue rises, the demon hindrance rises higher; the Chan mind is stillness still—yet out of stillness fiends are born.The heart's lord, upright, walks the middle way; the Wood-Mother, bemused, totters off the track.The willful horse says nothing, nursing love and desire; the Yellow Dame is silent, yet anxieties gnaw her.The wandering evil triumphs and rejoices in vain: in the end it is spent where the right stands.
The Great Sage Sun, the fiend on his back, grumbled inwardly at the Tang monk, who knew nothing of hardship: "Over country as steep as this, empty-handed is hard enough—and he sets Old Sun to carrying a man. Never mind that he is a monster; even were he a good lad, his parents gone, who is to say where one should carry him? Better to dash him dead." But the monster had marked his thought: he worked a power, drew in four breaths from the four quarters, and blew them onto Pilgrim's back, which grew heavy as a thousand catties. Pilgrim laughed: "My child, working your mass-giving art to crush your old master, eh?" Hearing this, and fearing what the Great Sage might do to him, the monster worked the art of the shed body: his primal spirit slipped out and sprang aloft, and stood poised in the vault of the ninth heaven. Heavier still grew the weight on Pilgrim's back. The Monkey King's wrath flared: he snatched the body and dashed it against the rocks by the roadside with a squelching smash, battering it flat as a meat cake. And still fearing further insolence, he tore off the four limbs outright and flung them to either side of the road, all smashed to bits.
The fiend in the air saw it all plainly, and his heart could not hold its fire: "This monkey monk is past all decency! Grant I am a monster meaning harm to your master—have I so much as raised a hand? Why mangle me so? It is lucky I had my wits about me and slipped my spirit out; else you had taken a life for nothing. And if I do not take the Tang monk now, and yield them one courtesy more, I do but give them time to grow wiser." Wily fiend! There in midair he raised a whirling wind: with a great roar it came, rolling stones and flinging sand, savage past telling. What a wind:
Surging, raging, it rolled the reek of wave and cloud; black vapor billowed and blotted out the sun.Ridge trees torn up root and branch; wild plum, trunk and all, swept flat.Yellow sand blinded the eyes so men could not walk; strange stones maimed the road—how could it hold even?Rolling and wheeling, the level ground went dark; over all the mountain birds and beasts set up their howling.
It tore Tripitaka clean from his saddle; Bajie dared not look up, and Sha Monk bowed his head and covered his face. The Great Sage Sun knew the monster's doing, but by the time he sprang forward in pursuit the fiend had ridden his wind and carried off the Tang monk—without trace or shadow, no one knew which way, nowhere to follow.
In a little while the wind fell, and the sun shone bright. Pilgrim came forward and looked: the white dragon horse trembling and neighing in fright, the luggage cast down by the road, Bajie groaning at the foot of the crag, Sha Monk crouched on the slope and crying out. Pilgrim called: "Bajie." The Idiot, knowing Pilgrim's voice, looked up: the wild wind was already still. He scrambled up and seized him: "Brother, what a wind!" Sha Monk too came up: "Brother, that was a whirlwind." And then: "Where is Master?" "The wind came so hard," said Bajie, "we all hid our heads and covered our eyes, each dodging for himself—Master was clinging to his horse the last I saw." "And where is he now?" said Pilgrim. "Perhaps he was made of rush pith," said Sha Monk, "and one gust has whisked him away."
Pilgrim said: "Brothers, this is where we should part." "Just so," said Bajie. "Part now while we may, each to his own road—the best counsel. That western road runs on without end; when would we ever reach it?" At this Sha Monk started as if struck, every limb gone numb: "Brothers, what talk is this? For sins of a former life we were moved by the Bodhisattva Guanyin, who touched our crowns and gave us vows, changed our names in the Law, turned us to the Buddha's fruit; and gladly we took on the guarding of the Tang monk going west to worship the Buddha and seek scriptures, to offset fault with merit. And now, come all this way, at one stroke it is all undone, and you talk of each to his own road—would not that betray the Bodhisattva's good work, mar our own virtue, and make men laugh at us for beginning and never finishing?" "Brother, what you say is true," said Pilgrim. "Only the master would never hear a word. Old Sun's eyes are fiery, his pupils gold: he knows the sound from the rotten. That wind just now was the work of the child that hung in the tree. I knew him for a monster; you did not, nor the master either—he took him for a child of a good family and set me carrying him. I was laying my plans to handle him, and he worked his mass-giving art to crush me. I dashed him to bits. Then he must have used his shed-body art, raised that whirlwind, and carried off my master. That is why I rail at him for never listening: hence my slackened heart and dying spirit, and my talk of each to his own road. But since you, worthy brother, hold to it so loyally, you leave Old Sun hard put between going and staying. Bajie—what in earnest is to be done?" "I spoke wildly just now, a few words past my mouth; truly we should not part," said Bajie. "Brother, there is nothing for it—trust Brother Sha, and let us go find that monster and rescue Master." Then Pilgrim turned wrath to gladness: "Brothers, let us knit one heart again. Gather up the luggage and the horses—up the mountain after the monster, to rescue our master!"
The three clung to vines and swung on creepers, over slopes and round ravines, five or seven tens of li—and not a word of news. On that mountain there were no birds of the air nor beasts of the field—only old cypresses and lofty pines everywhere. The Great Sage Sun, fretted to the quick, gave a leap onto the topmost crag, shouted "Change!"—and became three-headed and six-armed, the very figure of his havoc in the Heavenly Palace. He brandished the gold-banded staff, and it became three gold-banded staffs, and he laid about him with a crack and a smash, one sweep east, one sweep west, striking without pause on every side. Bajie, seeing it, said: "Sha Monk, this is bad—the Brother cannot find the master, and vexation has brought on a fit of madness."
Pilgrim's flailing soon beat out a pack of destitute gods, clad in a patch here, a rag there, breeches without seat, trousers without front, who knelt before the mountain crying: "Great Sage—the mountain god and the earth gods have come to see you." "Why so many mountain gods and earth gods?" said Pilgrim. The gods kowtowed: "Let the Great Sage hear: this mountain is called Drill-Bit Mountain, six hundred li of it. We are a mountain god to every ten li and an earth god to every ten—thirty mountain gods and thirty earth gods in all. Yesterday we heard the Great Sage was come, but could not gather at once, and so our welcome was late and drew the Great Sage's wrath—a hundred thousand pardons." "I will let the charge pass for now," said Pilgrim. "Answer me: how many demons keep this mountain?" The gods said: "Gracious grandfather! One demon is enough: he has rubbed our crowns bald, left us short of incense and paper, without so much as a blood offering, clothes too few for our backs and food too little for our mouths—had there been more demons, where would we be?" "Does this demon dwell before the mountain, or behind it?" said Pilgrim. "Neither before nor behind," said the gods. "In this mountain there is a run called the Withered Pine Run, and by the run a cave called the Fire Cloud Cave. In it dwells a demon king of vast powers, who is forever carrying off us mountain gods and earth gods to tend his fires and mind his gates, and to ring his bells and sound his watch through the night. And his imps demand their customary fees besides." "You are spirits of the dark jurisdiction—what money have you?" said Pilgrim. "No money have we for him," said the gods, "so we must catch wild roe and deer to keep his imps in order morning and night; and if we bring no offering, he comes to tear down our shrines and strip our vestments, and grants us no peace. A hundred thousand times we beg the Great Sage to destroy this fiend and deliver the living souls of this mountain." "Since you serve at his pleasure and live under his cave," said Pilgrim, "you know surely where he comes from and what he is called?" The gods said: "Of him—why, the Great Sage may know already. He is the son of the Bull Demon King, reared by the Raksasi. He cultivated three hundred years in the Flaming Mountains and mastered the true fire of samadhi; his powers are vast indeed, and the Bull Demon King set him to hold this mountain. His milk-name is Red Boy; his style is the Great King Holy Infant."
At this Pilgrim's heart filled with joy. He waved off the earth gods and the mountain god, resumed his own form, leapt down from the crag, and said to Bajie and Sha Monk: "Brothers, set your minds at rest; no more grieving. Our master will come to no harm: the monster and Old Sun are kin." Bajie laughed: "Brother, none of your lies. Your country is the Eastern Continent of Victorious Divinity, and this is the Western Continent of Cattle-Gift: the roads are far, ten thousand waters and a thousand hills between, two oceans to cross—how should you be kin?" "Those we spoke with just now were the earth gods and mountain god of this very place," said Pilgrim. "I asked them the monster's origin: he is the son of the Bull Demon King, reared by the Raksasi, named Red Boy, styled the Great King Holy Infant. Why, five hundred years ago, in the days of my havoc in the Heavenly Palace, I roamed the famous mountains of the world seeking out the bold men of the earth, and the Bull Demon King swore brotherhood with Old Sun—we were seven brothers together. Six demon kings besides, and Old Sun the smallest-made of the lot, so the Bull Demon King was called eldest brother. This monster is the Bull Demon King's son; I knew his father—and reckon it up, that makes me his old uncle. How dare he harm my master? Let us be off quickly." Sha Monk laughed: "Brother, the saying goes: 'Three years without a call, and kinship cools to nothing.' You parted from them five or six hundred years ago, without so much as a cup of wine exchanged, without a gift or invitation between you—where would he find kinship with you?" "Is that how you measure men?" said Pilgrim. "The saying runs: 'A drifting duckweed returns to the great sea—where in this world do men fail to meet?' Even if he disowns the kinship, surely he will not harm my master. I do not ask him to set a feast before us—only to hand me back my Tang monk whole."
The three brothers, each in earnest devotion, led the white horse, the luggage on its back, and took the great road straight ahead. Night and day alike they went a hundred-odd li, till they came upon a pine wood, and within it a winding run, and beneath the run a rush of living water, green and clear; and at the run's head a stone-slab bridge leading across to that cave dwelling. Pilgrim said: "Brothers, see the crags glimmering over there—surely the monster's dwelling. Let us take counsel together: who will keep the luggage and the horses? And who will cross with me to subdue the demon?" "Brother," said Bajie, "this old pig has no patience for sitting. I will go with you." "Good, good," said Pilgrim. He told Sha Monk: "Hide horse and luggage deep in the wood and guard them carefully, while we two go up to the door to look for our master." Sha Monk obeyed; Bajie fell in beside him, and the two came on, weapons in hand. And so it was:
Before the Infant is refined, the baleful fires prevail; the Mind-Ape and the Wood-Mother go forth side by side.
But what fortune would attend this going, good or ill—who could say? Listen to the next chapter to find out.
Chapter 41
Traditional Chinese
第四十一回 心猿遭火敗 木母被魔擒
善惡一時忘念，榮枯都不關心。晦明隱現任浮沉。隨分饑餐渴飲。神靜湛然常寂，昏冥便有魔侵。五行蹬蹭破禪林。風動必然寒凜。
卻說那孫大聖引八戒別了沙僧，跳過枯松澗，徑來到那怪石崖前。果見有一座洞府，真個也景致非凡。但見：
迴鑾古道幽還靜，風月也聽玄鶴弄。白雲透出滿川光，流水過橋仙意興。猿嘯鳥啼花木奇，藤蘿石蹬芝蘭勝。蒼搖崖壑散煙霞，翠染松篁招彩鳳。遠列巔峰似插屏，山朝澗繞真仙洞。崑崙地脈發來龍，有分有緣方受用。
將近行到門前，見有一座石碣，上鐫八個大字，乃是「號山枯松澗火雲洞」。那壁廂一群小妖，在那裡掄槍舞劍的跳風頑耍。
孫大聖厲聲高叫道：「那小的們，趁早去報與洞主知道，教他送出我唐僧師父來，免你這一洞精靈的性命；牙迸半個『不』字，我就掀翻了你的山場，屣平了你的洞府。」那些小妖，聞此言，慌忙急轉身，各歸洞裡，關了兩扇石門，到裡邊來報：「大王，禍事了。」
卻說那怪自把三藏拿到洞中，選剝了衣服，四馬攢蹄綑在後院裡，著小妖打乾淨水刷洗，要上籠蒸吃哩。忽聽得報聲禍事，且不刷洗，便來前庭上問：「有何禍事？」小妖道：「有個毛臉雷公嘴的和尚，帶一個長嘴大耳的和尚，在門前要甚麼唐僧師父哩。但若牙迸半個『不』字，就要掀翻山場，屣平洞府。」魔王微微冷笑道：「這是孫行者與豬八戒，他卻也會尋哩。我拿他師父，自半山中到此，有百五十里，卻怎麼就尋上門來？」教小的們把管車的推出車去。那一班幾個小妖，推出五輛小車兒來，開了前門。
八戒望見道：「哥哥，這妖精想是怕我們，推出車子，往那廂搬哩。」行者道：「不是，且看他放在那裡。」只見那小妖將車子按金、木、水、火、土安下，著五個看著，五個進去通報。那魔王問：「停當了？」答應：「停當了。」教取過槍來。有那一夥管兵器的小妖，著兩個擡出一桿丈八長的火尖槍，遞與妖王。妖王掄槍拽步，也無甚麼盔甲，只是腰間束一條錦繡戰裙，赤著腳，走出門前。行者與八戒擡頭觀看，但見那怪物：
面如傅粉三分白，唇若塗朱一表才。鬢挽青雲欺靛染，眉分新月似刀裁。戰裙巧繡盤龍鳳，形比哪吒更富胎。雙手綽槍威凜冽，祥光護體出門來。哏聲響若春雷吼，暴眼明如掣電乖。要識此魔真姓氏，名揚千古喚紅孩。
那紅孩兒怪出得門來，高叫道：「是甚麼人在我這裡吆喝！」行者近前笑道：「我賢姪莫弄虛頭。你今早在山路傍高吊在松樹梢頭，是那般一個瘦怯怯的黃病孩兒，哄了我師父。我倒好意馱著你，你就弄風兒把我師父攝將來。你如今又弄這個樣子，我豈不認得你？趁早送出我師父，不要白了面皮，失了親情，恐你令尊知道，怪我老孫以長欺幼，不象模樣。」那怪聞言，心中大怒，咄的一聲喝道：「那潑猴頭！我與你有甚親情？你在這裡滿口胡柴，綽甚聲經兒？那個是你賢姪？」行者道：「哥哥，是你也不曉得。當年我與你令尊做弟兄時，你還不知在那裡哩。」那怪道：「這猴子一發胡說！你是那裡人，我是那裡人，怎麼得與我父親做弟兄？」行者道：「你是不知。我乃五百年前大鬧天宮的齊天大聖孫悟空是也。我當初未鬧天宮時，遍遊海角天涯，四大部洲，無方不到，那時節專慕豪傑。你令尊叫做牛魔王，稱為平天大聖，與我老孫結為七弟兄，讓他做了大哥；還有個蛟魔王，稱為覆海大聖，做了二哥；又有個大鵬魔王，稱為混天大聖，做了三哥；又有個獅㾩王，稱為移山大聖，做了四哥；又有個獼猴王，稱為通風大聖，做了五哥；又有個𤟹狨王，稱為驅神大聖，做了六哥；惟有老孫身小，稱為齊天大聖，排行第七。我老弟兄們那時節耍子時，還不曾生你哩。」
那怪物聞言，那裡肯信，舉起火尖槍就刺。行者正是那會家不忙，又使了一個身法，閃過槍頭，掄起鐵棒，罵道：「你這小畜生，不識高低，看棍！」那妖精也使身法，讓過鐵棒道：「潑猢猻，不達時務，看槍！」他兩個也不論親情，一齊變臉，各使神通，跳在雲端裡，好殺：
行者名聲大，魔王手段強。一個橫舉金箍棒，一個直挺火尖槍。吐霧遮三界，噴雲照四方。一天殺氣兇聲吼，日月星辰不見光。語言無遜讓，情意兩乖張。那一個欺心失禮儀，這一個變臉沒綱常。棒架威風長，槍來野性狂。一個是混元真大聖，一個是正果善財郎。二人努力爭強勝，只為唐僧拜法王。
那妖魔與孫大聖戰經二十合，不分勝敗。豬八戒在傍邊看得明白：妖精雖不敗陣，卻只是遮攔隔架，全無攻殺之能；行者縱不贏他，棒法精強，來往只在那妖精頭上，不離了左右。八戒暗想道：「不好啊，行者溜撒，一時間丟個破綻，哄那妖魔鑽進來，一鐵棒打倒，就沒了我的功勞。」你看他抖擻精神，舉著九齒鈀在空裡，望妖精劈頭就築。那怪見了心驚，急拖槍敗下陣來。行者喝教：「八戒，趕上，趕上。」
二人趕到他洞門前，只見妖精一隻手舉著火尖槍，站在那中間一輛小車兒上；一隻手捏著拳頭，往自家鼻子上搥了兩拳。八戒笑道：「這廝放賴不羞。你好道搥破鼻子，淌出些血來，搽紅了臉，往那裡告我們去耶？」那妖魔搥了兩拳，念個咒語，口裡噴出火來，鼻子裡濃煙迸出，閘閘眼，火焰齊生，那五輛車子上火光湧出。連噴了幾口，只見那紅焰焰大火燒空，把一座火雲洞被那煙火迷漫，真個是熯天熾地。八戒慌了道：「哥哥，不停當，這一鑽在火裡，莫想得活。把老豬弄做個燒熟的，加上香料，盡他受用哩。快走，快走。」說聲走，他也不顧行者，跑過澗去了。
這行者神通廣大，捏著避火訣，撞入火中，尋那妖怪。那妖怪見行者來，又吐上幾口，那火比前更勝。好火：
炎炎烈烈盈空燎，赫赫威威遍地紅。卻似火輪飛上下，猶如炭屑舞西東。這火不是燧人鑽木，又不是老子炮丹，非天火，非野火，乃是妖魔修煉成真三昧火。五輛車兒合五行，五行生化火煎成。肝木能生心火旺，心火致令脾土平。脾土生金金化水，水能生木徹通靈。生生化化皆因火，火遍長空萬物榮。妖邪久悟呼三昧，永鎮西方第一名。
行者被他煙火飛騰，不能尋怪，看不見他洞門前路徑，抽身跳出火中。那妖精在門首看得明白，他見行者走了，卻才收了火具，帥群妖，轉於洞內，閉了石門，以為得勝，著小的排宴奏樂，歡笑不題。
卻說行者跳過枯松澗，按下雲頭，只聽得八戒與沙僧朗朗的在松間講話。行者上前喝八戒道：「你這獃子，全無人氣。你就懼怕妖火，敗走逃生，卻把老孫丟下。早是我有些南北哩。」八戒笑道：「哥啊，你被那妖精說著了，果然不達時務。古人云：『識得時務者，呼為俊傑。』那妖精不與你親，你強要認親；既與你賭鬥，放出那般無情的火來，又不走，還要與他戀戰哩。」行者道：「那怪物的手段比我何如？」八戒道：「不濟。」「槍法比我何如？」八戒道：「也不濟。老豬見他撐持不住，卻來助你一鈀，不期他不識耍，就敗下陣來，沒天理，就放火了。」行者道：「正是你不該來。我再與他鬥幾合，我取巧兒撈他一棒，卻不是好？」
他兩個只管論那妖精的手段，講那妖精的火毒。沙和尚倚著松根，笑得騃了。行者看見道：「兄弟，你笑怎麼？你好道有甚手段，擒得那妖魔，破得那火陣？這樁事，也是大家有益的事。常言道：『眾毛攢毬。』你若拿得妖魔，救了師父，也是你的一件大功績。」沙僧道：「我也沒甚手段，也不能降妖。我笑你兩個都著了忙也。」行者道：「我怎麼著忙？」沙僧道：「那妖精手段不如你，槍法不如你，只是多了些火勢，故不能取勝。若依小弟說，以相生相剋拿他，有甚難處？」行者聞言，呵呵笑道：「兄弟說得有理，果然我們著忙了，忘了這事。若以相生相剋之理論之，須是以水剋火。卻往那裡尋些水來，潑滅這妖火，可不救了師父？」沙僧道：「正是這般，不必遲疑。」行者道：「你兩個只在此間，莫與他索戰，待老孫去東洋大海求借龍兵，將些水來，潑息妖火，捉這潑怪。」八戒道：「哥哥放心前去，我等理會得。」
好大聖，縱雲離此地，頃刻到東洋，卻也無心看玩海景，使個逼水法，分開波浪。正行時，見一個巡海夜叉相撞，看見是孫大聖，急回到水晶宮裡，報知那老龍王。敖廣即率龍子、龍孫、蝦兵、蟹卒一齊出門迎接，請裡面坐。坐定，禮畢，告茶。行者道：「不勞茶，有一事相煩：我因師父唐僧往西天拜佛取經，經過號山枯松澗火雲洞，有個紅孩兒妖精，號聖嬰大王，把我師父拿了去。是老孫尋到洞邊，與他交戰，他卻放出火來。我們禁不得他，想著水能剋火，特來問你求些水去，與我下場大雨，潑滅了那火，救唐僧一難。」那龍王道：「大聖差了，若要求取雨水，不該來問我。」行者道：「你是四海龍王，主司雨澤，不來問你，卻去問誰？」龍王道：「我雖司雨，不敢擅專。須得玉帝旨意，吩咐在那地方，要幾尺幾寸，甚麼時辰起住，還要三官舉筆，太乙移文，會令了雷公、電母、風伯、雲童。俗語云：『龍無雲而不行』哩。」行者道：「我也不用著風雲雷電，只是要些雨水滅火。」龍王道：「大聖不用風雲雷電，但我一人也不能助力。著舍弟們同助大聖一功如何？」行者道：「令弟何在？」龍王道：「南海龍王敖欽、北海龍王敖閏、西海龍王敖順。」行者笑道：「我若再遊過三海，不如上界去求玉帝旨意了。」龍王道：「不消大聖去，只我這裡撞動鐵鼓、金鐘，他自頃刻而至。」行者聞其言道：「老龍王，快撞鐘鼓。」
須臾間，三海龍王擁至，問：「大哥，有何事命弟等？」敖廣道：「孫大聖在這裡借雨助力降妖。」三弟即引進見畢，行者備言借水之事。眾神個個歡從，即點起：
鯊魚驍勇為前部，鱯痴口大作先鋒。鯉元帥翻波跳浪，鯁提督吐霧噴風。鯖太尉東方打哨，鮊都司西路催征。紅眼馬郎南面舞，黑甲將軍北下衝。鯕把總中軍掌號，五方兵處處英雄。縱橫機巧黿樞密，妙算玄微龜相公。有謀有智鼉丞相，多變多能鱉總戎。橫行蟹士掄長劍，直跳蝦婆扯硬弓。鮎外郎查明文簿，點龍兵出離波中。
有詩為證。詩曰：
四海龍王喜助功，齊天大聖請相從。只因三藏途中難，借水前來滅火紅。
那行者領著龍兵，不多時，早到號山枯松澗上。行者道：「敖氏昆玉，有煩遠踄。此間乃妖魔之處，汝等且停於空中，不要出頭露面。讓老孫與他賭鬥，若贏了他，不須列位捉拿；若輸與他，也不用列位助陣。只是他但放火時，可聽我呼喚，一齊噴雨。」龍王俱如號令。
行者卻按雲頭，入松林裡，見了八戒、沙僧，叫聲：「兄弟。」八戒道：「哥哥來得快啞。可曾請得龍王來？」行者道：「俱來了。你兩個切須仔細，只怕雨大，莫濕了行李。待老孫與他打去。」沙僧道：「師兄放心前去，我等俱理會得了。」
行者跳過澗，到了門首，叫聲：「開門！」那些小妖又去報道：「孫行者又來了。」紅孩仰面笑道：「那猴子想是火中不曾燒了他，故此又來。這一來切莫饒他，斷然燒個皮焦肉爛才罷。」急縱身，挺著長槍，教：「小的們，推出火車子來。」他出門前，對行者道：「你又來怎的？」行者道：「還我師父來。」那怪道：「你這猴頭，忒不通變。那唐僧與你做得師父，也與我做得按酒，你還思量要他哩，莫想，莫想。」行者聞言，十分惱怒，掣金箍棒，劈頭就打；那妖精使火尖槍，急架相迎。這一場賭鬥，比前不同。好殺：
怒發潑妖魔，惱急猴王將。這一個專救取經僧，那一個要吃唐三藏。心變沒親情，情疏無義讓。這個恨不得捉住活剝皮，那個恨不得拿來生蘸醬。真個忒英雄，果然多猛壯。棒來槍架賭輸贏，槍去棒迎爭下上。舉手相掄二十回，兩家本事一般樣。
那妖王與行者戰經二十回合，見得不能取勝，虛幌一槍，急抽身，捏著拳頭，又將鼻子搥了兩下，卻就噴出火來，那門前車子上煙火迸起，口眼中赤焰飛騰。孫大聖回頭叫道：「龍王何在？」那龍王兄弟帥眾水族，望妖精火光裡噴下雨來。好雨！真個是：
瀟瀟灑灑，密密沉沉。瀟瀟灑灑，如天邊墜落星辰；密密沉沉，似海口倒懸浪滾。起初時如拳大小，次後來甕潑盆傾。滿地澆流鴨頂綠，高山洗出佛頭青。溝壑水飛千丈玉，澗泉波漲萬條銀。三叉路口看看滿，九曲溪中漸漸平。這個是唐僧有難神龍助，扳倒天河往下傾。
那雨淙淙大小，莫能止息那妖精的火勢。原來龍王私雨，只好潑得凡火，妖精的三昧真火如何潑得？好一似火上澆油，越潑越灼。
大聖道：「等我捻著訣，鑽入火中。」掄鐵棒，尋妖要打。那妖見他來到，將一口煙劈臉噴來。行者急回頭，煼得眼花雀亂，忍不住淚落如雨。原來這大聖不怕火，只怕煙。當年因大鬧天宮時，被老君放在八卦爐中鍛過一番，他幸在那巽位安身，不曾燒壞。只是風攪得煙來，把他煼做火眼金睛，故至今只是怕煙。那妖又噴一口，行者當不得，縱雲頭走了。那妖王卻又收了火具，回歸洞府。
這大聖一身煙火，炮燥難禁，徑投於澗水內救火。怎知被冷水一逼，弄得火氣攻心，三魂出舍。可憐氣塞胸堂喉舌冷，魂飛魄散喪殘生。慌得那四海龍王在半空裡收了雨澤，高聲大叫：「天蓬元帥、捲簾將軍，休在林中藏隱，且尋你師兄出來。」
八戒與沙僧聽得呼他聖號，急忙解了馬，挑著擔，奔出林來，也不顧泥濘，順澗邊找尋。只見那上溜頭翻波滾浪，急流中淌下一個人來。沙僧見了，連衣跳下水中，抱上岸來，卻是孫大聖身軀。噫！你看他蜷跼四肢伸不得，渾身上下冷如冰。沙和尚滿眼垂淚道：「師兄，可惜了你，億萬年不老長生客，如今化作個中途短命人。」八戒笑道：「兄弟莫哭。這猴子佯推死，嚇我們哩。你摸他摸，胸前還有一點熱氣沒有？」沙僧道：「渾身都冷了，就有一點兒熱氣，怎的就得回生？」八戒道：「他有七十二般變化，就有七十二條性命。你扯著腳，等我擺佈他。」真個那沙僧扯著腳，八戒扶著頭，把他拽個直，推上腳來，盤膝坐定。八戒將兩手搓熱，仵住他的七竅，使一個按摩禪法。原來那行者被冷水逼了，氣阻丹田，不能出聲。卻幸得八戒按摸揉擦，須臾間，氣透三關，轉明堂，沖開孔竅，叫了一聲：「師父啊！」沙僧道：「哥啊，你生為師父，死也還在口裡。且甦醒，我們在這裡哩。」行者睜開眼道：「兄弟們在這裡？老孫吃了虧也。」八戒笑道：「你才子發昏的，若不是老豬救你啊，已此了帳了，還不謝我哩。」
行者卻才起身，仰面道：「敖氏弟兄何在？」那四海龍王在半空中答應道：「小龍在此伺候。」行者道：「累你遠勞，不曾成得功果，且請回去，改日再謝。」龍王帥水族，泱泱而回，不在話下。
沙僧攙著行者，一同到松林之下坐定。少時間，卻定神順氣，止不住淚滴腮邊。又叫：「師父啊！
憶昔當年出大唐，巖前救我脫災殃。三山六水遭魔障，萬苦千辛割寸腸。托缽朝餐隨厚薄，參禪暮宿或林莊。一心指望成功果，今日安知痛受傷？」
沙僧道：「哥哥，且休煩惱。我們早安計策，去那裡請兵助力，搭救師父耶。」行者道：「那裡請救麼？」沙僧道：「當初菩薩吩咐，著我等保護唐僧，他曾許我們：叫天天應，叫地地應。那裡請救去？」行者道：「想老孫大鬧天宮時，那些神兵都禁不得我。這妖精神通不小，須是比老孫手段大些的才降得他哩。天神不濟，地煞不能，若要拿此妖魔，須是去請觀音菩薩才好。奈何我皮肉酸麻，腰膝疼痛，駕不起觔斗雲，怎生請得？」八戒道：「有甚話吩咐，等我去請。」行者笑道：「也罷，你是去得。若見了菩薩，切休仰視，只可低頭禮拜。等他問時，你卻將地名、妖名說與他，再請救師父之事。他若肯來，定取擒了怪物。」八戒聞言，即便駕了雲霧，向南而去。
卻說那個妖王在洞裡歡喜道：「小的們，孫行者吃了虧去了。這一陣雖不得他死，好道也發個大昏。咦！只怕他又請救兵來也。快開門，等我去看他請誰。」
眾妖開了門，妖精就跑在空裡觀看，只見八戒往南去了。妖精想著南邊再無他處，斷然是請觀音菩薩。急按下雲，叫：「小的們，把我那皮袋尋出來。多時不用，只恐口繩不牢，與我換上一條，放在二門之下。等我去把八戒賺將回來，裝於袋內，蒸得稀爛，犒勞你們。」原來那妖精有一個如意的皮袋。眾小妖拿出來，換了口繩，安於洞門內不題。
卻說那妖王久居於此，俱是熟遊之地，他曉得那條路上南海去近，那條路去遠。他從那近路上，一駕雲頭，趕過了八戒，端坐在壁巖之上，變作一個假觀世音模樣，等候著八戒。
那獃子正縱雲行處，忽然望見菩薩。他那裡識得真假？這才是見像作佛。獃子停雲下拜道：「菩薩，弟子豬悟能叩頭。」妖精道：「你不保唐僧去取經，卻見我有何事幹？」八戒道：「弟子因與師父行至中途，遇著號山枯松澗火雲洞有個紅孩兒妖精，他把我師父攝了去。是弟子與師兄等尋上他門，與他交戰。他原來會放火，頭一陣，不曾得贏。第二陣，請龍王助雨，也不能滅火。師兄被他燒壞了，不能行動，著弟子來請菩薩。萬望垂慈，救我師父一難。」妖精道：「那火雲洞洞主，不是個傷生的，一定是你們衝撞了他也。」八戒道：「我不曾衝撞他，是師兄悟空衝撞他的。他變作一個小孩兒，吊在樹上，試我師父。師父甚有善心，教我解下來，著師兄馱他一程。是師兄摜了他一摜，他就弄風兒，把師父攝去了。」妖精道：「你起來，跟我進那洞裡見洞主，與你說個人情，你陪一個禮，把你師父討出來罷。」八戒道：「菩薩呀，若肯還我師父，就磕他一個頭也罷。」妖王道：「你跟來。」
那獃子不知好歹，就跟著他，徑回舊路，卻不向南洋海，隨赴火雲門，頃刻間到了門首。妖精進去道：「你休疑忌。他是我的故人，你進來。」獃子只得舉步入門。眾妖一齊吶喊，將八戒捉倒，裝於袋內，束緊了口繩，高吊在馱梁之上。妖精現了本像，坐在當中道：「豬八戒，你有甚麼手段，就敢保唐僧取經？就敢請菩薩降我？你大睜著兩個眼，還不認得我是聖嬰大王哩。如今拿你，吊得三五日，蒸熟了賞賜小妖，權為案酒。」八戒聽言，在裡面罵道：「潑怪物！十分無禮。若論你百計千方，騙了我吃，管教你一個個遭腫頭天瘟。」獃子罵了又罵，嚷了又嚷，不題。
卻說孫大聖與沙僧正坐，只見一陣腥風，刮面而過，他就打了一個噴嚏道：「不好，不好！這陣風凶多吉少，想是豬八戒走錯路也。」沙僧道：「他錯了路，不會問人？」行者道：「想必撞見妖精了。」沙僧道：「撞見妖精，他不會跑回？」行者道：「不停當。你坐在這裡看守，等我跑過澗去打聽打聽。」沙僧道：「師兄腰疼，只恐又著他手，等小弟去罷。」行者道：「你不濟事，還讓我去。」
好行者，咬著牙，忍著疼，捻著鐵棒，走過澗，到那火雲洞前，叫聲：「潑怪！」那把門的小妖又急入裡報：「孫行者又在門首叫哩。」那妖王傳令叫拿。那夥小妖槍刀簇擁，齊聲吶喊，即開門，都道：「拿住，拿住。」行者果然疲倦，不敢相迎，將身鑽在路傍，念個咒語，叫：「變！」即變做一個銷金包袱。小妖看見取了進去，報道：「大王，孫行者怕了，只見說一聲『拿』字，慌得把包袱丟下，走了。」妖王笑道：「那包袱也無甚麼值錢之物，左右是和尚的破褊衫、舊帽子，背進來拆洗做補襯。」一個小妖果將包袱背進，不知是行者變的。行者道：「好了，這個銷金包袱背著了。」那妖精不以為事，丟在門內。
好行者，假中又假，虛裡還虛：即拔一根毫毛，吹口仙氣，變作個包袱一樣；他的真身卻又變作一個蒼蠅兒，釘在門樞上。只聽得八戒在那裡哼哩哼的，聲音不清，卻似一個瘟豬。行者嚶的飛了去尋時，原來他吊在皮袋裡也。行者釘在皮袋上，又聽得他惡言惡語罵妖怪長，妖怪短：「你怎麼假變作個觀音菩薩，哄我回來，吊我在此，還說要吃我？有一日我師兄：
大展齊天無量法，滿山潑怪等時擒。解開皮袋放我出，築你千鈀方趁心。」
行者聞言，暗笑道：「這獃子雖然在這裡面受悶氣，卻還不倒了旗槍。老孫一定要拿了此怪；若不如此，怎生雪恨。」
正欲設法拯救八戒出來，只聽得妖王叫道：「六健將何在？」時有六個小妖是他知己的精靈，封為健將，都有名字：一個叫做雲裡霧，一個叫做霧裡雲；一個叫做急如火，一個叫做快如風；一個叫做興烘掀，一個叫做掀烘興。六健將上前跪下。妖王道：「你們認得老大王家麼？」六健將道：「認得。」妖王道：「你與我星夜去請老大王來，說我這裡捉唐僧蒸與他吃，壽延千紀。」六怪領命，一個個廝拖廝扯，徑出門去了。行者嚶的一聲，飛下袋來，跟定那六怪，躲離洞中。
畢竟不知怎的請來，且聽下回分解。
English
The Mind-Monkey Is Defeated by Fire; the Wood-Mother Is Seized by the Demon
Good and evil dropped from thought in a moment; bloom and wither alike never touched his heart. Dark or bright, hidden or seen — let them sink or swim. As it comes: hungry, then eat; thirsty, then drink.The spirit calm and clear is ever still; but when dusk and murk descend, the demons come creeping in. The Five Phases stumble, and the grove of Zen is broken; once the wind stirs, a biting chill must follow.
Now the Great Sage Sun, taking Bajie with him after bidding Sha Monk farewell, leapt across Withered Pine Ravine and came straight to the face of the Crag of Strange Rocks. There indeed stood a cave dwelling, and truly a sight out of the common run. Here is what they saw:
An old road wound home through quiet and shade; the breeze and the moonlight listened to dark cranes at play.White clouds let out a shine that filled the stream; water ran beneath the bridge, and the spirit of immortals rose.Gibbons whistled, birds sang among strange flowers and trees; vines hung and stone steps were crowned with ganoderma and orchids.Gray rock swayed on cliff and ravine, scattering mist and rose-cloud; emerald-dyed pine and bamboo beckoned the parti-colored phoenix.Far off the peaks were ranked like standing screens; hills paid court and ravines came winding to a true immortal's cave.The earth-vein of Kunlun sends the dragon out this way; those with the lot and the fate are the ones who may enjoy it.
As they drew near the gate they came upon a stone tablet engraved with eight large characters: “Fire Cloud Cave, Withered Pine Ravine, Mount Hao.” Alongside, a swarm of little demons was whirling spears and dancing swords, romping in the wind.
The Great Sage Sun called out at the top of his voice: “You little ones! Run and tell your cave lord, and tell him to hand over my master the Tang monk, and spare every spirit in this cave its life. If half the word ‘no’ cracks between his teeth, I'll turn your mountain over and trample your cave dwelling flat.” At this the little demons wheeled about in a panic, scurried each one back into the cave, shut the two stone doors, and gave word inside: “Great King, disaster!”
Now the monster, since carrying Tripitaka off into the cave, had stripped his clothes from him, trussed him hand and foot, and laid him in the back courtyard, ordering the little demons to draw clean water and scrub him — meaning to steam him and eat him. At the cry of disaster he put off the scrubbing and came to the front court to ask: “What disaster?” A little demon said: “There's a monk outside with a hairy face and a thunder-god beak, leading a monk with a long snout and big ears, demanding some master of theirs, a Tang monk. If half the word ‘no’ passes their teeth, they'll turn the mountain over and trample the cave flat.” The demon king smiled faintly and coldly: “This is Pilgrim Sun and Zhu Bajie — so they do know how to come looking. I seized his master; from mid-mountain to here it is a hundred and fifty li. How have they tracked me to my very door?” He ordered the lads in charge of the carts to push the carts out. That squad of little demons rolled five little carts out and opened the front gate.
Bajie, seeing them, said: “Brother, the demon must be afraid of us — pushing out carts to move house somewhere.” Pilgrim said: “He is not. Let's watch where he puts them.” The little demons set the carts out according to Metal, Wood, Water, Fire and Earth, left five to guard them, and five went in to make their report. The demon king asked: “All in order?” The answer came: “All in order.” He called for his spear. Two of the little demons in charge of weapons carried out a fire-tipped spear eighteen feet long and handed it to the demon king. Brandishing it and dragging his steps, wearing no armor at all but a brocade battle skirt bound at his waist, and barefoot, he came out the gate. Pilgrim and Bajie looked up, and here is the monster they saw:
A face like powder laid on, three parts white; lips like brushed cinnabar — a well-set lad.Temple hair coiled like blue-black cloud that shamed the indigo dye; brows arched like new moons, as if cut with a blade.His battle skirt was cunningly embroidered with coiled dragons and phoenixes; beside Nezha he looked the plumper boy.The spear poised in both hands, awesome and chill; a lucky radiance guarded his body as he came out the gate.His snarl crashed out like the roar of spring thunder; his glaring eyes flashed sharp as forked lightning.To learn this demon's true surname: through the ages the name rings — Red Boy.
The monster Red Boy came out the gate and shouted: “What sort of people come caterwauling on my ground!” Pilgrim came up smiling: “Nephew mine, none of your sleight of hand. Early this morning, hanging from the tip of a pine by the roadside, you were one scarecrow of a sickly, yellow-faced child, and you gulled my master. I, in all kindness, carried you on my back, and you whipped up a wind and whisked my master away. And now you put on this appearance — do you think I wouldn't know you? Hand over my master at once. Don't let this sour your face and break the family bond, for fear your worthy father should hear of it and blame old Sun for elders bullying the young — a shabby look.” At this the monster flared into a rage and thundered: “You brazen ape-head! What family bond have I with you? Standing there wagging your jaw with your rubbish — which one of us is your nephew?” Pilgrim said: “Brother, it's you who don't know. Back when your worthy father and I were sworn brothers, you were not yet born.” The monster said: “Monkey, more and more you rave! What people are you, and what people am I, that my father should be your brother?” Pilgrim said: “You simply don't know. I am Sun Wukong, the Great Sage Equal to Heaven, who wrecked the Heavenly Palace five hundred years ago. Before I wrecked it I roamed the rim of the seas and the ends of the earth, all four great continents, missing no quarter; and in those days I had eyes for heroes only. Your worthy father is called the Bull Demon King, titled the Great Sage Who Levels Heaven; he and old Sun swore brotherhood — seven of us — and we made him our eldest. There was the Flood-Dragon Demon King, titled the Great Sage Who Covers the Sea, who was second; and the Great Roc Demon King, titled the Great Sage Who Confounds Heaven, who was third; and the Lion Demon King, titled the Great Sage Who Moves Mountains, who was fourth; and the Macaque Demon King, titled the Great Sage Who Rides the Wind, who was fifth; and the Gibbon Demon King, titled the Great Sage Who Drives Out Gods, who was sixth; and old Sun, being small of stature, was titled the Great Sage Equal to Heaven and ranked seventh. When we brothers were out sporting in those days, you were not yet born.”
Hearing this, would the monster believe it? He raised the fire-tipped spear and thrust. Pilgrim, being a past master, was in no hurry: with a twist of body he slipped past the spearhead, swung the iron staff, and cursed: “You little beast, you know no bounds — take the staff!” The demon likewise twisted aside from the staff and answered: “Brazen monkey, you know nothing of the times — take the spear!” The two of them, kinship forgotten, changed face together, each let loose his powers, and leapt up into the clouds — a fine fight:
Pilgrim's name was great; the demon king's art was strong. One swung level the gold-banded staff; one thrust straight the fire-tipped spear. One breathed fog to veil the Three Realms; one spewed cloud over the four quarters. A sky of murderous roar and bellowing cries; sun, moon and stars lost their light. No courteous yielding in their words; on both sides feeling ran perverse. That one deceived his heart and forfeited courtesy; this one changed countenance and cast off all constancy. The staff parried with a long swell of might; the spear came in with wild abandon. One was the true Great Sage of Primal Origin; one was the youth Sudhana come to his true fruit. The two strove with all their might for victory, all for the Tang monk's worship of the Dharma King.
The demon and the Great Sage Sun fought some twenty rounds without a verdict. Pig Bajie watched from the side and saw it clearly: the demon, though not yet beaten, did nothing but parry and fend, with no power to press an attack; and Pilgrim, even if he could not yet win, was masterly and precise with the staff, circling ever about the demon's head, never straying from his flanks. Bajie thought to himself: “This is bad. Pilgrim is quick — any moment he'll leave a gap open, lure the demon to dart in, bring the iron staff down, and there goes my share of the credit.” Look at him: he shook out his spirit, raised the nine-toothed rake into the air, and struck down at the demon's skull. The demon, startled at the sight, hastily dragged his spear and fled the field. Pilgrim shouted after him: “Bajie, chase him! Chase him!”
The two of them chased him to the cave gate, where the demon stood atop the middle of the five little carts, the fire-tipped spear raised in one hand, while with the other he clenched his fist and pounded his own nose twice. Bajie laughed: “This rascal plays the crybaby and knows no shame. Pounding his nose to a pulp so the blood will run and redden his face — where does he think he'll go and file charges against us?” The demon pounded his nose twice, recited a spell, and fire spewed from his mouth while thick smoke burst from his nostrils; he blinked his eyes, and flames sprang up all together, and fire came surging out of the five little carts. Mouthful after mouthful he spewed, until red roaring flame filled the sky and smoke and fire wrapped the whole Fire Cloud Cave — truly it seared the heavens and scorched the earth. Bajie panicked: “Brother, it's no good — dive into that fire and you can forget about living. Old Pig would come out roast and ready, seasoned and spiced, all for his delectation. Run, run!” With the word “run” he left Pilgrim where he stood and fled across the ravine.
This Pilgrim, whose powers are vast, pinched the fire-averting sign and plunged into the flames after the demon. The demon, seeing him come, spewed mouthful upon mouthful, and the fire burned hotter than before. What a fire:
Blazing, blazing — fire filling the sky; majestic, mighty — red over all the ground. Like a wheel of flame tumbling up and down; like charcoal sparks whirling east and west. This fire was no fire struck from wood by Suiren, nor Laozi's elixir flame; not fire from heaven, not wildfire on the plain, but the samadhi fire a demon has cultivated to its truth. Five little carts answering the Five Phases; out of the Five Phases' birth and change the fire was simmered forth. Wood in the liver feeds the heart-fire's blaze; the heart-fire settles the spleen's earth to balance. The spleen's earth begets metal, and metal melts to water; water breeds wood again — and the whole wheel rings with spirit. Birth upon birth, change upon change, all of it from fire; fire fills the vault of heaven and the ten thousand things flourish. Long has this demon meditated on the samadhi's call; westward he holds his post forever, first of the rank.
Wrapped in billowing smoke and flame, Pilgrim could not come at the demon or make out the path to the cave gate, so he drew out of the fire in a leap. From the gate the demon had watched the whole of it; seeing Pilgrim gone, only then did he put away his fire gear and lead his pack of demons back inside, shutting the stone doors. Sure of victory, he ordered his lads to lay a feast and strike up music, and laughed his fill — no more of that.
Pilgrim leapt back across Withered Pine Ravine, brought his cloud down, and heard Bajie and Sha Monk talking away among the pines. He came up and shouted at Bajie: “You Idiot, not a drop of manhood in you! Scared of a demon's fire, you run for your life and leave old Sun behind. It's lucky I keep a trick or two up my sleeve.” Bajie laughed: “Brother, that demon had your measure — you truly never read the times. The old saying goes: ‘Whoever reads the times is called a hero.’ The demon was no kin of yours, yet you had to claim kin. Once you were at blows he let loose that fire that knows no mercy — and you still wouldn't run; you had to keep trading strokes with him.” Pilgrim said: “And how does that monster's skill compare with mine?” Bajie said: “No comparison.” “His spear-work beside mine?” “No comparison there either. Old Pig could see he couldn't hold out, so I stepped in to lend you one stroke of the rake — and the wretch, with no notion of fair sport, turned tail and — mark the justice of it — breathed fire.” Pilgrim said: “All the more reason you shouldn't have come in. Give me a few rounds more and I'd have found my opening and landed the staff on him — and wouldn't that have been a sight better?”
The two of them went on debating the demon's skill and the venom of his fire, while Sha Monk leaned against a pine root and laughed till he was simple. Pilgrim caught sight of him: “Brother, what's the joke? Maybe you have some art in hand to seize this demon and break his array of fire? This is business in which all of us stand to gain. The proverb says: ‘Many hairs together make a ball.’ If you could take the demon and save Master, it would be a great feat to your credit too.” Sha Monk said: “I have no arts, and I can't subdue demons. I'm laughing because you have both lost your heads.” Pilgrim said: “How so, lost my head?” Sha Monk said: “In skill the demon is beneath you; in spear-work beneath you. It is only the extra fierceness of his fire that keeps you from winning. Take the advice of your humble brother: take him by the law of generation and conquest — where's the difficulty?” Pilgrim burst out laughing: “Brother, you talk reason. It's true — we lost our heads and forgot all about it. By the law of generation and conquest, water conquers fire. Where do we find water enough to drown this demon fire — and then haven't we saved Master?” Sha Monk said: “Just so, and no lingering.” Pilgrim said: “You two stay here and don't provoke him to battle. Old Sun will go to the Eastern Ocean and ask the loan of the dragon soldiery, bring water back, drown the demon fire, and take this brazen beast.” Bajie said: “Go with an easy heart, brother. We know our business.”
The good Great Sage rode his cloud from that place and in an instant stood over the Eastern Ocean. He had no stomach for the sea views; he used his water-parting art and clove the waves. On the way he ran into a sea-yaksha on patrol, who, the moment he saw the Great Sage Sun, sped back to the crystal palace to report to the old Dragon King. Ao Guang at once led out dragon sons and grandsons, shrimp soldiers and crab privates, to meet him at the gate, and begged him inside. They sat, the courtesies were done, and tea was offered. Pilgrim said: “Spare me the tea — I've a matter to put to you. My master the Tang monk is bound for the Western Heaven to worship Buddha and fetch the scriptures. Passing Fire Cloud Cave in Withered Pine Ravine on Mount Hao, a demon named Red Boy, who styles himself the Holy Infant King, seized my master. Old Sun tracked him to the cave and fought him, and out came his fire. We can't stand up to it; and since water conquers fire, I've come to ask you for water — send down a good soaking rain, drown the fire, and deliver the Tang monk from one of his tribulations.” The Dragon King said: “Great Sage, you've got it wrong. For rain you shouldn't come to me.” Pilgrim said: “You are the Dragon King of the Four Seas, the steward of rain and dew. If not to you, whom should I apply?” The Dragon King said: “Though I preside over rain, I dare not act alone. There must be a decree from the Jade Emperor naming the place, the feet and inches of the fall, and the watches of beginning and ending; the Three Officials must raise their brushes, the Taiyi must move the writ, and Thunder Lord, Lightning Mother, Wind Uncle and Cloud Boy must all be convened. As the proverb says: ‘Without a cloud, the dragon does not travel.’” Pilgrim said: “I don't need wind, cloud, thunder or lightning — just rainwater enough to put out a fire.” The Dragon King said: “Wind, cloud, thunder, lightning or none, I alone cannot muster the force. How would it be if my younger brothers joined the Great Sage in the work?” Pilgrim said: “Where do your brothers keep themselves?” The Dragon King said: “Ao Qin, Dragon King of the Southern Sea; Ao Run, Dragon King of the Northern Sea; Ao Shun, Dragon King of the Western Sea.” Pilgrim laughed: “Rather than tour three more seas, I might as well go upstairs and get the Jade Emperor's decree.” The Dragon King said: “There's no need, Great Sage. Let me strike the iron drum and the golden bell, and they'll be here in an instant.” Pilgrim said: “Then strike, old Dragon King — quick about it.”
In a trice the Dragon Kings of the three seas came crowding in: “Eldest brother, what charge have you for us?” Ao Guang said: “The Great Sage Sun is here to borrow rain, to help subdue a demon.” The third brother led him in and presented him, and Pilgrim told out the whole business of the borrowed water. Every spirit gave joyful consent, and the host was mustered:
Bold sharks formed the van; the witless, wide-mouthed pike led the forlorn hope.Marshal Carp went tumbling through the waves; Commodore Herring belched fog and spouted wind.Commandant Mackerel whistled the watch in the east; Colonel Whitefish hurried the march on the western road.Red-Eye Horseboy danced in the south; General Black Armor charged down from the north.Sergeant Bonito sounded the call at the center; the troops of the five quarters, heroes every one.The Soft-Shelled Turtle, Grand Councilor, artful in all maneuvers; His Excellency the Tortoise, subtle past sounding in his schemes.Premier Alligator, stocked with stratagem and sense; General-in-Chief Snapper, of many a change and many a power.Crab soldiers, sidling, brandished long swords; shrimp crones, springing straight, bent stiff bows.Clerk Catfish checked the rolls and the registers; the dragon host, counted off, marched out of the waves.
There is a poem to prove it. The poem says:
The Dragon Kings of the Four Seas gladly lent their strength; at the Great Sage Equal to Heaven's call they came.All because the Tang monk met tribulation on his road: water was borrowed and brought to drown the crimson fire.
Pilgrim led the dragon host, and in no long time they were over Withered Pine Ravine on Mount Hao. Pilgrim said: “Sons of Ao, I've troubled you over a long road. This is the demon's own ground. Wait for me up in the air and don't show your faces. Let old Sun have his bout with him: if I beat him, there'll be no need for any of you to lay hands on him; if he beats me, there'll be no need for any of you to join the fray. Only, the moment he breathes fire, listen for my call and pour down rain together.” The dragons all took the word of command.
Pilgrim brought his cloud down into the pine wood, found Bajie and Sha Monk, and called: “Brothers!” Bajie said: “Brother, you were quick. Did you fetch the Dragon Kings?” Pilgrim said: “They're all here. You two take care — mind the rain isn't heavy enough to wet the luggage. Old Sun will go and fight him.” Sha Monk said: “Go with an easy heart, brother; we know our business.”
Pilgrim leapt the ravine, reached the gate, and called: “Open the gate!” The little demons ran in to report: “Pilgrim Sun is back again.” Red Boy tipped his head back laughing: “So the fire didn't finish the monkey — that's why he comes again. This time we spare him nothing; we burn him to a crackling of skin and a mush of flesh, and only then have done.” He sprang up, leveled his long spear, and called: “Lads, roll out the fire carts!” At the gate he said to Pilgrim: “What are you back for?” Pilgrim said: “Give me back my master.” The demon said: “Monkey-head, you're too stiff to bend. What serves you as a master will serve me as a relish with my wine — and you still dream of having him? Not a hope, not a hope.” Pilgrim, hearing this, was vexed to the limit; he whipped out the gold-banded staff and smashed at his head, and the demon met him with the fire-tipped spear, striking up a parry in haste. This was a bout unlike the one before. A fine fight:
Rage flared in the brazen demon; anger stung the Monkey King warrior. This one was bent on saving the scripture-seeking monk; that one meant to eat the Tang monk Tripitaka. Hearts estranged, no bond of blood was left; feelings soured, no courtesy remained. This one itched to seize him and skin him alive; that one itched to take him raw and dip him in sauce. Truly, what a pair of champions; indeed, what a pair of bruisers. Staff came out, spear parried, staking win and loss; spear went out, staff met it, contesting low and high. Twenty rounds they traded, arm on arm, and the craft of the two houses matched stroke for stroke.
At twenty rounds the demon king could see no way to win. He feinted one spear-thrust, whipped back, clenched his fist, pounded his nose twice more, and out came the fire: smoke and flame burst up from the carts before the gate, and red flame streamed from his mouth and eyes. The Great Sage Sun turned his head and shouted: “Where are the Dragon Kings?” The dragon brothers led their water host and rained it down into the demon's firelight. What a rain! Truly:
Sweeping and sprinkling; thick and lowering.Sweeping and sprinkling — like stars tumbling from the rim of the sky; thick and lowering — like the sea-gate hung upside down, wave upon wave.At first the drops were big as fists; then urns were spilled and basins overturned.It watered the plain to the green on a duck's crown; it washed the high hills to the blue of a Buddha's head.In the gullies water flew, a thousand zhang of jade; in the ravines the springs swelled, ten thousand ribbons of silver.The three-forked crossroads brimmed before your eyes; the nine-bend brook little by little leveled.This was the divine dragons' help for the Tang monk in his trouble: the River of Heaven itself tipped over and poured.
But big rain or small, none of it could quell the demon's fire. A dragon's private rain can douse common fire — how would it douse a demon's samadhi true fire? It was oil poured upon flame: the more they poured, the fiercer it burned.
The Great Sage said: “Then let me pinch the sign and dive into the fire.” He swung the iron staff, hunting the demon to strike him. The demon, seeing him come, spat a mouthful of smoke full in his face. Pilgrim jerked his head aside, but the smoke seared his eyes into a dazzle of sparks, and tears rained down in spite of him. The truth was this Great Sage did not fear fire — he feared smoke. Long ago, when he wrecked the Heavenly Palace, the Supreme Lord Lao tempered him in the Eight Trigrams Furnace; he had the luck to shelter in the trigram Xun, the wind, and the flames never touched him. But the wind whipped the smoke into his eyes and smoked them into fiery eyes and golden pupils — and that is why, to this day, it is only smoke he fears. The demon spat another mouthful; Pilgrim could not endure it, and away he went on his cloud. The demon king put away his fire gear and returned to his cave dwelling.
The Great Sage, caked in smoke and fire, baked dry and past enduring, flung himself into the water of the ravine to quench it. Who could have known the cold water's shock would drive the fire in upon his heart: his three souls fled the body. Poor soul — breath dammed his chest, his throat went cold; spirit and splendor scattered, his life all but gone. The Dragon Kings of the Four Seas, badly frightened, shut off the rain in midair and cried out with loud voices: “Marshal Tianpeng! Curtain-Raising General! Don't go hiding in the wood — come find your brother!”
Bajie and Sha Monk, hearing their saintly titles called, hurriedly loosed the horse and shouldered the load and came running out of the wood, mud and all, searching along the banks of the ravine. Upstream the water rolled in billows, and out of the rushing current came a body, floating down. Sha Monk saw it, sprang into the water clothes and all, and bore him to the bank: it was the Great Sage Sun. Ah! Look at him — his four limbs curled and would not stretch, his body from head to foot cold as ice. Sha Monk, tears dropping fast, said: “Brother, what a loss! A guest of deathless life these hundred million years — and now turned a man cut off in mid-road.” Bajie laughed: “Don't cry, brother. The monkey's shamming death to put a scare in us. Feel him: is there one spark of warmth in his chest or isn't there?” Sha Monk said: “He's cold from crown to sole. Even if one spark is left, how would it bring him round?” Bajie said: “He has seventy-two transformations, so he has seventy-two lives. Hold his feet and let me manage him.” So Sha Monk pulled the feet while Bajie cradled the head; they pulled him straight, drew his feet up, and set him sitting cross-legged and still. Bajie rubbed his two palms hot, pressed them to the seven apertures of his face, and worked the massage method of Zen. The truth was the cold water had cramped the breath in his elixir field so that he could not raise his voice. But under Bajie's kneading and rubbing the breath in a little while passed the three barriers, came round through the bright hall, and burst the apertures open — and out it came: “Master!” Sha Monk said: “Brother, alive for the master, and dying with the master's name in your mouth. Come back to yourself — we are here.” Pilgrim opened his eyes: “Are my brothers here? Old Sun has had his losses.” Bajie laughed: “You were swooning this very minute. If old Pig hadn't fetched you round, it would have been all over — and not a word of thanks yet.”
Pilgrim now rose, tipped back his head and called: “Where are the Ao brothers?” The Dragon Kings of the Four Seas answered from midair: “Here your humble dragons stand in attendance.” Pilgrim said: “I've wearied you over a long road and won no fruit of it for my pains. Go home for now; another day I'll thank you as I ought.” The Dragon Kings led their host home in stately state — and that we pass by.
Sha Monk propped Pilgrim up, and the two of them sat down beneath the pines. In a little while his spirit settled and his breath ran smooth; still the tears would not stop dropping down his cheeks. Again he called: “Master!
I remember the day we left the Great Tang: before the cliff you saved me out of calamity.Over three mountains and six streams we met the demons' barriers; ten thousand miseries, a thousand toils have cut my heart to ribbons.Morning meal begged in the bowl, rich or thin as it came; at dusk, meditation and lodging in wood or farmstead.One heart fixed on winning the fruit of success — who could know that today I would smart with wounds?”
Sha Monk said: “Brother, give over tormenting yourself. Let's settle our plan early: where do we go to beg troops to help and rescue Master?” Pilgrim said: “Where would one beg relief?” Sha Monk said: “Long ago the Bodhisattva charged us to guard the Tang monk, and she promised us: call on heaven and heaven will answer; call on earth and earth will answer. Where shall we beg help?” Pilgrim said: “When old Sun wrecked the Heavenly Palace, those celestial hosts could not hold me. This demon's powers are not small: only one whose arts are a cut above old Sun's could subdue him. The gods of heaven are no use, the fiends of earth can't manage it. To take this demon we must go invite the Bodhisattva Guanyin. But my flesh is numb and aching, my waist and knees are sore; I can't manage the somersault cloud. How would I go begging?” Bajie said: “What instructions have you? Let me go and do the begging.” Pilgrim laughed: “So be it — you may go. When you see the Bodhisattva, don't look up at her; only bow your head and make your reverence. When she questions you, give her the place and the demon's name, then beg her to rescue Master. If she consents to come, the monster is as good as taken.” Bajie heard him out, mounted the clouds and mist, and away he went south.
Now in the cave the demon king was delighted: “Lads, Pilgrim Sun has had his losses and is off. He didn't die of it, but he swooned well enough. Eh! Only mind he doesn't go inviting reinforcements. Open the gates quickly — let me see whom he asks.”
The demons opened the gates, and the demon darted up into the sky to watch. He saw Bajie heading south, and he thought: south of here there is nowhere else to go — he must be off to invite the Bodhisattva Guanyin. Down he pressed his cloud in haste, calling: “Lads, fetch out that leather bag of mine. It's lain long unused; I'm afraid the mouth-rope has gone rotten. Put a new one on and set it inside the second gate. I'll go gull Bajie into coming back, pack him in the bag, steam him to a pulp, and feast you all.” The truth was the demon kept a wishing leather bag. The little demons brought it out, changed the mouth-rope, and set it within the cave gate — no more of that.
The demon king had lived so long in these parts that he knew every path as his own beat: which road to the Southern Sea ran near and which ran far. By the near road he rode a cloud, overhauled Bajie, settled himself on a cliff face, changed into the very likeness of the Bodhisattva Guanyin, and waited for Bajie.
The Idiot, riding his cloud, suddenly caught sight of the Bodhisattva. How would he know true from false? He worshiped the image as Buddha at sight. The Idiot brought his cloud down and bowed: “Bodhisattva, your disciple Zhu Wuneng kowtows.” The demon said: “You've left off guarding the Tang monk and his scriptures — what business brings you to me?” Bajie said: “Disciple, journeying with Master, midway we met a demon at Fire Cloud Cave in Withered Pine Ravine on Mount Hao — one Red Boy — and he carried my master off. My brother and I tracked him to his door and fought him. He can breathe fire, it turns out: in the first bout we couldn't beat him; in the second we had the Dragon Kings help us with rain, and still the fire wouldn't die. My brother was scorched and can't move, so he sent me to invite the Bodhisattva. Grant us your mercy, and save my master from this tribulation.” The demon said: “The lord of that Fire Cloud Cave is no killer of lives. You must have given him offense.” Bajie said: “I never gave him offense — my brother Wukong did. The demon changed into a little child hung on a tree, to test my master. Master, with the kindest heart, told me to take him down, and had my brother carry him a stretch of the way. My brother dashed him down once, and the demon whipped up a wind and whisked Master away.” The demon said: “Get up and follow me into the cave to see the cave lord. I'll speak a good word for you: you make one bow of apology and have your master out.” Bajie said: “O Bodhisattva, if you'll only give me back my master, I'll kowtow to him into the bargain.” The demon king said: “Then follow me.”
The Idiot, knowing no better, went along with him straight back by the old road — not toward the southern ocean at all, but to the Fire Cloud gate — and in a moment they stood at the gate. The demon went in first: “Entertain no suspicion. He's an old friend of mine. Come in.” The Idiot could only lift his foot and enter. At once all the demons raised a shout together, fell on Bajie, packed him in the bag, cinched the mouth-rope tight, and hung him high from the ridge-beam. The demon showed his true form and sat in the middle: “Zhu Bajie! What arts are yours, that you dare guard the Tang monk on his scripture quest — dare invite the Bodhisattva to subdue me? With both eyes wide open you didn't know me: I am the Holy Infant King! Now you're taken. Hang you three days, five days, steam you soft, and make you the treat I hand my little demons — a relish for the table.” From inside the bag Bajie cursed him: “You brazen monster, the very height of rudeness! With your hundred ruses and thousand tricks you've gulled me to be eaten — but I tell you, one and all of you will catch the head-swollen plague.” The Idiot cursed and cursed again, bawled and bawled again — no more of that.
Now the Great Sage Sun and Sha Monk were sitting together when a wind with a reek of carrion swept across their faces. He gave a sneeze and said: “Bad, bad! This wind bodes far more ill than good. I'm afraid Bajie has taken the wrong road.” Sha Monk said: “If he took the wrong road, couldn't he ask the way?” Pilgrim said: “He's met the demon, that's what it is.” Sha Monk said: “If he met the demon, couldn't he run home?” Pilgrim said: “It's bad. You sit here and keep watch; I'll run across the ravine and sound it out.” Sha Monk said: “Your back is hurt, brother — I'm afraid he'll lay hands on you again. Let me go.” Pilgrim said: “You wouldn't manage it. Leave it to me.”
Good Pilgrim: he set his teeth, bore the pain, took up the iron staff, crossed the ravine, and stood before Fire Cloud Cave bawling: “Brazen monster!” The door-keeping demons hurried in to report: “Pilgrim Sun is bawling at the gate again.” The demon king gave the order to take him. The pack of demons, bristling with spears and blades and howling in chorus, flung the gates open, all crying: “Take him! Take him!” Pilgrim, weary to be sure, dared not face them: he slipped aside by the roadside, recited a spell, cried “Change!”, and turned himself into a bundle-wrap stitched with gold. A little demon saw it, took it up, and carried it in, reporting: “Great King, Pilgrim Sun has lost his nerve. At the one word ‘take’ he was in such a fright he dropped his bundle and ran.” The demon king laughed: “Nothing worth having in that bundle — the monk's ragged gown and an old hat, most likely. Carry it in and unpick it for patches.” So a little demon really carried the bundle in, never guessing it was Pilgrim transformed. Thinks Pilgrim: “Good — now my gold-stitched bundle is being carried in.” The demon thought nothing of it and tossed it down inside the gate.
Good Pilgrim — false upon false, sham upon sham: he plucked a hair, blew on it a breath of magic air, and made a second bundle-wrap just like it; and his true body changed into a tiny fly and settled on the door hinge. There he heard Bajie groaning and mumbling inside, his voice muffled, exactly like a plague-struck pig. Whining off he flew to look, and found him hung up inside the leather bag. Pilgrim settled on the bag and heard him cursing the demon long and demon short with a will: “You turned yourself into a sham Bodhisattva Guanyin to gull me back here and hang me up — and you talk of eating me? One of these days my brother will:
unloose the boundless arts of the Sage Equal to Heaven, and every brazen monster on this mountain be taken on the spot.He'll undo the leather bag and let me out, and pound you with a thousand rakes before his heart is satisfied.”
Pilgrim heard him and chuckled to himself: “Though the Idiot stews in there, he doesn't let his colors drop. Old Sun will have this monster yet — and if I don't, how am I ever to wash out this score?”
He was on the point of contriving Bajie's rescue when the demon king's voice rang out: “Where are my Six Able Generals?” Now he had six little demons, spirits after his own heart, raised to the rank of able generals and each with a name: one called Cloud-in-the-Fog, one Fog-in-the-Cloud; one Quick-as-Fire, one Fast-as-Wind; one Blazing-Up, one Up-Blazing. The Six Able Generals came forward and knelt. The demon king said: “Do you know the house of the Old Elder King?” The six said: “We know it.” The demon king said: “Fly, day and night, and invite the Old Elder King here. Tell him I've caught the Tang monk and will steam him for him to eat, and his span will stretch a thousand ages.” The six monsters took the order and went out the gate, hauling and dragging one another along. Pilgrim whined softly, flew down from the bag, hung on the six monsters' trail, and slipped out of the cave.
But how would they go about the inviting? Listen to the next chapter to find out.
Chapter 42
Traditional Chinese
第四十二回 大聖慇懃拜南海 觀音慈善縛紅孩
話說那六健將出洞門，徑往西南上，依路而走。行者心中暗想道：「他要請老大王吃我師父，老大王斷是牛魔王。自老孫當年與他相會，真個意合情投，交遊甚厚。至如今我歸正道，他還是邪魔。雖則久別，還記得他模樣。且等老孫變作牛魔王，哄他一哄，看是何如。」
好行者，躲離了六個小妖，展開翅，飛向前邊，離小妖有十數里遠近，搖身一變，變作個牛魔王；拔下幾根毫毛，叫：「變！」即變作幾個小妖。在那山凹裡，駕鷹牽犬，搭弩張弓，充作打圍的樣子，等候那六健將。
那一夥廝拖廝扯正行時，忽然看見牛魔王坐在中間，慌得興烘掀、掀烘興撲的跪下道：「老大王爺爺在這裡也。」那雲裡霧、霧裡雲、急如火、快如風都是肉眼凡胎，那裡認得真假，也就一同跪倒，磕頭道：「爺爺，小的們是火雲洞聖嬰大王處差來，請老大王爺爺去吃唐僧肉，壽延千紀哩。」行者借口答道：「孩兒們起來，同我回家去，換了衣服來也。」小妖叩頭道：「望爺爺方便，不消回府罷。路程遙遠，恐我大王見責，小的們就此請行。」行者笑道：「好乖兒女。也罷，也罷，向前開路，我和你去來。」六怪抖擻精神，向前喝路。大聖隨後而來。
不多時，早到了本處。快如風、急如火撞進洞裡：「報大王：老大王爺爺來了。」妖王歡喜道：「你們卻中用，這等來的快。」即便叫各路頭目擺隊伍，開旗鼓，迎接老大王爺爺。滿洞群妖遵依旨令，齊齊整整，擺將出去。這行者昂昂烈烈，挺著胸脯，把身子抖了一抖，卻將那架鷹犬的毫毛都收回身上。拽開大步，徑走入門裡，坐在南面當中。紅孩兒當面跪下，朝上叩頭道：「父王，孩兒拜揖。」行者道：「孩兒免禮。」那妖王四大拜，拜畢，立於下手。行者道：「我兒，請我來有何事？」妖王躬身道：「孩兒不才，昨日獲得一人，乃東土大唐和尚。常聽得人講，他是一個十世修行之人，有人吃他一塊肉，壽似蓬瀛不老仙。愚男不敢自食，特請父王同享唐僧之肉，壽延千紀。」
行者聞言，打了個失驚道：「我兒，是那個唐僧？」妖王道：「是往西天取經的人也。」行者道：「我兒，可是孫行者師父麼？」妖王道：「正是。」行者擺手搖頭道：「莫惹他，莫惹他。別的還好惹，孫行者是那樣人哩。我賢郎你不曾會他，那猴子神通廣大，變化多端。他曾大鬧天宮，玉皇上帝差十萬天兵，佈下天羅地網，也不曾捉得他。你怎麼敢吃他師父？快早送出去還他，不要惹那猴子。他若打聽著你吃了他師父，他也不來和你打，他只把那金箍棒往山腰裡搠個窟窿，連山都掬了去。我兒，弄得你何處安身？教我倚靠何人養老？」
妖王道：「父王說那裡話，長他人志氣，滅孩兒的威風。那孫行者共有兄弟三人，領唐僧在我半山之中，被我使個變化，將他師父攝來。他與那豬八戒當時尋到我的門前，講甚麼攀親託熟之言，被我怒發沖天，與他交戰幾合，也只如此，不見甚麼高作。那豬八戒刺邪裡就來助戰，是孩兒吐出三昧真火，把他燒敗了一陣。慌得他去請四海龍王助雨，又不能滅得我三昧真火，被我燒了一個小發昏，連忙著豬八戒去請南海觀音菩薩。是我假變觀音，把豬八戒賺來，見吊在如意袋中，也要蒸他與眾小的們吃哩。那行者今早又來我的門首吆喝，我傳令教拿他，慌得他把包袱都丟下走了。卻才去請父王來看看唐僧活像，方可蒸與你吃，延壽長生不老也。」
行者笑道：「我賢郎啊，你只知有三昧火贏得他，不知他有七十二般變化哩。」妖王道：「憑他怎麼變化，我也認得，諒他決不敢進我門來。」行者道：「我兒，你雖然認得他，他卻不變大的，如狼犺大象，恐進不得你門；他若變作小的，你卻難認。」妖王道：「憑他變甚小的，我這裡每一層門上有四五個小妖把守，他怎生得入？」行者道：「你是不知。他會變蒼蠅、蚊子、虼蚤，或是蜜蜂、蝴蝶並蟭蟟蟲等項，又會變我模樣，你卻那裡認得？」妖王道：「勿慮，他就是鐵膽銅心，也不敢近我門來也。」
行者道：「既如此說，賢郎甚有手段，實是敵得他過，方來請我吃唐僧的肉，奈何我今日還不吃哩。」妖王道：「如何不吃？」行者道：「我近來年老，你母親常勸我作些善事。我想無甚作善，且持些齋戒。」妖王道：「不知父王是長齋，是月齋？」行者道：「也不是長齋，也不是月齋，喚做雷齋，每月只該四日。」妖王問：「是那四日？」行者道：「三辛逢初六。今朝是辛酉日，一則當齋，二來酉不會客。且等明日，我去親自刷洗蒸他，與兒等同享罷。」
那妖王聞言，心中暗想道：「我父王平日吃人為生，今活夠有一千餘歲，怎麼如今又吃起齋來了？想當初作惡多端，這三四日齋戒，那裡就積得過來？此言有假，可疑，可疑。」即抽身走出二門之下，叫六健將來問：「你們老大王是那裡請來的？」小妖道：「是半路請來的。」妖王道：「我說你們來的快。不曾到家麼？」小妖道：「是，不曾到家。」妖王道：「不好了，著了他假也，這不是老大王。」小妖一齊跪下道：「大王，自家父親也認不得？」妖王道：「觀其形容動靜都像，只是言語不像。只怕著了他假，吃了人虧。你們都要仔細：會使刀的刀要出鞘，會使槍的槍要磨明；會使棍的使棍，會使繩的使繩。待我再去問他，看他言語如何。若果是老大王，莫說今日不吃，明日不吃，便遲個月何妨？假若言語不對，只聽我哏的一聲，就一齊下手。」群魔各各領命訖。
這妖王復轉身到於裡面，對行者當面又拜。行者道：「孩兒，家無常禮，不須拜。但有甚話，只管說來。」妖王伏於地下道：「愚男一則請來奉獻唐僧之肉，二來有句話兒上請：我前日閑行，駕祥光，直至九霄空內，忽逢著祖庭道齡張先生。」行者道：「可是做天師的張道齡麼？」妖王道：「正是。」行者問曰：「有甚話說？」妖王道：「他見孩兒生得五官周正，三停平等，他問我是幾年那月那日那時出世。兒因年幼，記得不真。先生子平精熟，要與我推看五星。今請父王，正欲問此。倘或下次再得會他，好煩他推算。」行者聞言，坐在上面暗笑道：「好妖怪呀！老孫自歸佛果，保唐師父，一路上也捉了幾個妖精，不似這廝剋剝。他問我甚麼家長禮短、少米無柴的話說，我也好信口捏膿答他。他如今問我生年月日，我卻怎麼知道？」好猴王，也十分乖巧：巍巍端坐中間，也無一些兒懼色，面上反喜盈盈的笑道：「賢郎請起。我因年老，連日有事不遂心懷，把你生時果偶然忘了，且等到明日回家，問你母親便知。」
妖王道：「父王把我八個字時常不離口論說，說我有同天不老之壽，怎麼今日一旦忘了？豈有此理，必是假的。」哏的一聲，群妖槍刀簇擁，望行者沒頭沒臉的劄來。這大聖使金箍棒架住了，現出本像，對妖精道：「賢郎，你卻沒理那裡兒子好打爺的？」那妖王滿面羞慚，不敢回視。行者化金光，走出他的洞府。小妖道：「大王，孫行者走了。」妖王道：「罷罷罷，讓他走了罷，我吃他這一場虧也。且關了門，莫與他打話，只來刷洗唐僧，蒸吃便罷。」
卻說那行者搴著鐵棒，呵呵大笑，自澗那邊而來。沙僧聽見，急出林迎著道：「哥啊，這半日方回，如何這等哂笑，想救出師父來也？」行者道：「兄弟，雖不曾救得師父，老孫卻得個上風來了。」沙僧道：「甚麼上風？」行者道：「原來豬八戒被那怪假變觀音哄將回來，吊於皮袋之內。我欲設法救援，不期他著甚麼六健將去請老大王來吃師父肉。是老孫想著他老大王必是牛魔王，就變了他的模樣，充將進去，坐在中間。他叫父王，我就應他；他便叩頭，我就直受。著實快活，果然得了上風。」沙僧道：「哥啊，你便圖這般小便宜，恐師父性命難保。」行者道：「不須慮，等我去請菩薩來。」沙僧道：「你還腰疼哩。」行者道：「我不疼了。古人云：『人逢喜事精神爽。』你看著行李、馬匹，等我去。」沙僧道：「你置下仇了，恐他害我師父，你須快去快來。」行者道：「我來得快，只消頓飯時，就回來矣。」
好大聖，說話間躲離了沙僧，縱觔斗雲，徑投南海。在那半空裡，那消半個時辰，望見普陀山景。須臾，按下雲頭，直至落伽崖上。端肅正行，只見二十四路諸天迎著道：「大聖，那裡去？」行者作禮畢，道：「要見菩薩。」諸天道：「少停，容通報。」時有鬼子母諸天來潮音洞外報道：「菩薩得知：孫悟空特來參見。」菩薩聞報，即命進去。大聖斂衣皈命，捉定步，徑入裡邊，見菩薩倒身下拜。菩薩道：「悟空，你不領金蟬子西方求經去，卻來此何幹？」行者道：「上告菩薩：弟子保護唐僧前行，至一方，乃號山枯松澗火雲洞。有一個紅孩兒妖精，喚作聖嬰大王，把我師父攝去。是弟子與豬悟能等尋至門前，與他交戰。他放出三昧火來，我等不能取勝，救不出師父。急上東洋大海，請到四海龍王，施雨水，又不能勝火，把弟子都燻壞了，幾乎喪了殘生。」菩薩道：「既他是三昧火，神通廣大，怎麼去請龍王，不來請我？」行者道：「本欲來的，只是弟子被煙燻了，不能駕雲，卻教豬八戒來請菩薩。」菩薩道：「悟能不曾來呀。」行者道：「正是。未曾到得寶山，被那妖精假變做菩薩模樣，把豬八戒又賺入洞中，現吊在一個皮袋裡，也要蒸吃哩。」
菩薩聽說，心中大怒道：「那潑妖敢變我的模樣？」恨了一聲，將手中寶珠、淨瓶往海心裡撲的一摜。諕得那行者毛骨竦然，即起身侍立下面，道：「這菩薩火性不退，好是怪老孫說的話不好，壞了他的德行，就把淨瓶摜了，可惜，可惜。早知送了我老孫，卻不是一件大人事？」
說不了，只見那海當中翻波跳浪，鑽出個瓶來。原來是一個怪物馱著出來。行者仔細看那馱瓶的怪物，怎生模樣：
根源出處號幫泥，水底增光獨顯威。世隱能知天地性，安藏偏曉鬼神機。藏身一縮無頭尾，展足能行快似飛。文王畫卦曾元卜，常納庭臺伴伏羲。雲龍透出千般俏，號水推波把浪吹。條條金線穿成甲，點點裝成彩玳瑁。九宮八卦袍披定，散碎鋪遮綠燦衣。生前好勇龍王幸，死後還馱佛祖碑。要知此物名和姓，興風作浪惡烏龜。
那龜馱著淨瓶，爬上崖邊，對菩薩點頭二十四點，權為二十四拜。行者見了，暗笑道：「原來是看瓶的。想是不見瓶，就問他要。」菩薩道：「悟空，你在下面說甚麼？」行者道：「沒說甚麼。」菩薩教：「拿上瓶來。」這行者即去拿瓶。唉！莫想拿得他動。好便似蜻蜓撼石柱，怎生搖得半分毫？行者上前跪下道：「菩薩，弟子拿不動。」菩薩道：「你這猴頭，只會說嘴。瓶兒你也拿不動，怎麼去降妖縛怪？」行者道：「不瞞菩薩說。平日拿得動，今日拿不動。想是吃了妖精虧，觔力弱了。」菩薩道：「常時是個空瓶；如今是淨瓶拋下海去，這一時間，轉過了三江五湖、八海四瀆、溪源潭洞之間，共借了一海水在裡面。你那裡有架海的斤量？此所以拿不動也。」行者合掌道：「是，弟子不知。」
那菩薩走上前，將右手輕輕的提起淨瓶，托在左手掌上。只見那龜點點頭，鑽下水去了。行者道：「原來是個養家看瓶的夯貨。」菩薩坐定道：「悟空，我這瓶中甘露水漿，比那龍王的私雨不同，能滅那妖精的三昧火。待要與你拿了去，你卻拿不動；待要著善財龍女與你同去，你卻又不是好心，專一只會騙人。你見我這龍女貌美，淨瓶又是個寶物，你假若騙了去，卻那有工夫又來尋你？你須是留些甚麼東西作當。」行者道：「可憐！菩薩這等多心。我弟子自秉沙門，一向不幹那樣事了。你教我留些當頭，卻將何物？我身上這件綿布直裰，還是你老人家賜的。這條虎皮裙子，能值幾個銅錢？這根鐵棒，早晚卻要護身。但只是頭上這個箍兒，是個金的，卻又被你弄了個方法兒長在我頭上，取不下來。你今要當頭，情願將此為當。你念個鬆箍兒咒，將此除去罷；不然，將何物為當？」菩薩道：「你好自在啊！我也不要你的衣服、鐵棒、金箍，只將你那腦後救命的毫毛拔一根與我作當罷。」行者道：「這毫毛也是你老人家與我的。但恐拔下一根，就拆破群了，又不能救我性命。」菩薩罵道：「你這猴子！你便一毛也不拔，教我這善財也難捨。」行者笑道：「菩薩，你卻也多疑。正是『不看僧面看佛面』。千萬救我師父一難罷。」那菩薩：
逍遙欣喜下蓮臺，雲步香飄上石崖。只為聖僧遭障害，要降妖怪救回來。
孫大聖十分歡喜，請觀音出了潮音仙洞。諸天大神都列在普陀巖上。菩薩道：「悟空，過海。」行者躬身道：「請菩薩先行。」菩薩道：「你先過去。」行者磕頭道：「弟子不敢在菩薩面前施展。若駕觔斗雲啊，掀露身體，恐菩薩怪我不敬。」菩薩聞言，即著善財龍女去蓮花池裡劈一瓣蓮花，放在石巖下邊水上。教行者：「你上那蓮花瓣兒，我渡你過海。」行者見了道：「菩薩，這花瓣兒又輕又薄，如何載得我起？這一屣翻跌下水去，卻不濕了虎皮裙？走了硝，天冷怎穿？」菩薩喝道：「你且上去看。」行者不敢推辭，捨命往上跳。果然先見輕小，到上面比海船還大三分。行者歡喜道：「菩薩，載得我了。」菩薩道：「既載得，如何不過去？」行者道：「又沒了篙、槳、篷、桅，怎生得過？」菩薩道：「不用。」只把他一口氣吹開吸攏，又著實一口氣吹過南洋苦海，得登彼岸。行者卻腳屣實地，笑道：「這菩薩賣弄神通，把老孫這等呼來喝去，全不費力也。」
那菩薩吩咐概眾諸天各守仙境，著善財龍女閉了洞門。他卻縱祥雲，躲離普陀巖，到那邊叫：「惠岸何在？」惠岸（乃托塔李天王第二個太子，俗名木叉是也。）乃菩薩親傳授的徒弟，不離左右，稱為護法惠岸行者。惠岸即對菩薩合掌伺候。菩薩道：「你快上界去，見你父王，問他借天罡刀來一用。」惠岸道：「師父用著幾何？」菩薩道：「全副都要。」
惠岸領命，即駕雲頭，徑入南天門裡，到雲樓宮殿，見父王下拜。天王見了，問：「兒從何來？」木叉道：「師父是孫悟空請來降妖，著兒拜上父王，將天罡刀借了一用。」天王即喚哪吒將刀取三十六把，遞與木叉。木叉對哪吒說：「兄弟，你回去多拜上母親：我事緊急，等送刀來再磕頭罷。」忙忙相別，按落祥光，徑至南海，將刀捧與菩薩。
菩薩接在手中，拋將去，念個咒語，只見那刀化作一座千葉蓮臺。菩薩縱身上去，端坐在中間。行者在傍暗笑道：「這菩薩省使儉用。那蓮花池裡有五色寶蓮臺，捨不得坐將來，卻又問別人去借。」菩薩道：「悟空，休言語，跟我來也。」卻才都駕著雲頭，離了海上。白鸚哥展翅前飛，孫大聖與惠岸隨後。
頃刻間，早見一座山頭。行者道：「這山就是號山了。從此處到那妖精門首，約摸有四百餘里。」菩薩聞言，即命住下祥雲，在那山頭上念一聲「唵」字咒語。只見那山左山右，走出許多神鬼，卻乃是本山土地眾神，都到菩薩寶蓮座下磕頭。菩薩道：「汝等俱莫驚張。我今來擒此魔王，你與我把這團圍打掃乾淨，要三百里遠近地方，不許一個生靈在地。將那窩中小獸，窟內雛蟲，都送在巔峰之上安生。」眾神遵依而退。須臾間，又來回覆。菩薩道：「既然乾淨，俱各回祠。」遂把淨瓶扳倒，唿喇喇傾出水來，就如雷響。真個是：
漫過山頭，沖開石壁。漫過山頭如海勢，沖開石壁似汪洋。黑霧漲天全水氣，滄波影日晃寒光。遍崖沖玉浪，滿海長金連。菩薩大展降魔法，袖中取出定身禪。化做落伽仙景界，真如南海一般般。秀蒲挺出曇花嫩，香草舒開貝葉鮮。紫竹幾竿鸚鵡歇，青松數簇鷓鴣喧。萬疊波濤蓮四野，只聞風吼水漫天。
孫大聖見了，暗中讚嘆道：「果然是一個大慈大悲的菩薩！若老孫有此法力，將瓶兒望山一倒，管甚麼禽獸蛇蟲哩。」菩薩叫：「悟空，伸手過來。」行者即忙斂袖，將左手伸出。菩薩拔楊柳枝，蘸甘露，把手心裡寫一個「迷」字。教他：「捏著拳頭，快去與那妖精索戰，許敗不許勝。敗將來我這跟前，我自有法力收他。」
行者領命，返雲光，徑來至洞口。一隻手使拳，一隻手使棒，高叫道：「妖怪開門！」那些小妖又進去報道：「孫行者又來了。」妖王道：「緊關了門，莫睬他。」行者叫道：「好兒子！把老子趕在門外，還不開門？」小妖又報道：「孫行者罵出那話兒來了。」妖王只教：「莫睬他。」行者叫兩次，見不開門，心中大怒，舉鐵棒，將門一下，打了一個窟窿。慌得那小妖跌將進去道：「孫行者打破門了。」妖王見報幾次，又聽說打破前門，急縱身，跳將出去，挺長槍，對行者罵道：「這猴子，老大不識起倒。我讓你得些便宜，你還不知盡足，又來欺我。打破我門，你該個甚麼罪名？」行者道：「我兒，你趕老子出門，你該個甚麼罪名？」
那妖王羞怒，綽長槍，劈胸便刺；這行者，舉鐵棒，架隔相還。一番搭上手，鬥經四五個回合，行者捏著拳頭，拖著棒，敗將下來。那妖王立在山前道：「我要刷洗唐僧去哩。」行者道：「好兒子，天看著你哩。你來。」那妖精聞言，愈加嗔怒，喝一聲，趕到面前，挺槍又刺；這行者掄棒，又戰幾合，敗陣又走。那妖王罵道：「猴子，你在前有二三十合的本事，你怎麼如今正鬥時就要走了，何也？」行者笑道：「賢郎，老子怕你放火。」妖精道：「我不放火了，你上來。」行者道：「既不放火，走開些，好漢子莫在家門前打人。」那妖精不知是詐，真個舉槍又趕。行者拖了棒，放了拳頭。那妖王著了迷亂，只情追趕。前走的如流星過度，後走的如弩箭離弦。
不一時，望見那菩薩了。行者道：「妖精，我怕你了，你饒我罷。你如今趕至南海觀音菩薩處，怎麼還不回去？」那妖王不信，咬著牙，只管趕來。行者將身一幌，藏在那菩薩的神光影裡。這妖精見沒了行者。走近前，睜圓眼，對菩薩道：「你是孫行者請來的救兵麼？」菩薩不答應。妖王撚轉長槍，喝道：「咄！你是孫行者請來的救兵麼？」菩薩也不答應。妖精望菩薩劈心刺一槍來。那菩薩化道金光，徑走上九霄空內。行者跟定道：「菩薩，你好欺伏我罷了，那妖精再三問你，你怎麼推聾裝啞，不敢做聲，被他一槍搠走了，卻把那個蓮臺都丟下耶？」菩薩只教：「莫言語，看他再要怎的。」
此時行者與木叉俱在空中，並肩同看。只見那妖呵呵冷笑道：「潑猴頭，錯認了我也。他不知把我聖嬰當作個甚人，幾番家戰我不過，又去請個甚麼膿包菩薩來卻被我一槍，搠得無形無影去了，又把個寶蓮臺兒丟了。且等我上去坐坐。」好妖精，他也學菩薩，盤手盤腳的坐在當中。行者看見道：「好好好，蓮花臺兒好送人了。」菩薩道：「悟空，你又說甚麼？」行者道：「說甚？說甚？蓮臺送了人了。那妖精坐放臀下，終不得你還要哩？」菩薩道：「正要他坐哩。」行者道：「他的身軀小巧，比你還坐得穩當。」菩薩叫：「莫言語，且看法力。」
他將楊柳枝往下指定，叫一聲：「退！」只見那蓮臺花彩俱無，祥光盡散，原來那妖王坐在刀尖之上。即命木叉：「使降妖杵，把刀柄兒打打去來。」那木叉按下雲頭，將降魔杵如築牆一般，築了有千百餘下。那妖精穿通兩腿刀尖出，血注成汪皮肉開。好怪物，你看他咬著牙，忍著痛，且丟了長槍，用手將刀亂拔。行者卻道：「菩薩啊，那怪物不怕痛，還拔刀哩。」菩薩見了，喚上木叉：「且莫傷他生命。」卻又把楊柳枝垂下，念聲「唵」字咒語，那天罡刀都變做倒鬚鉤兒，狼牙一般，莫能褪得。那妖精卻才慌了，扳著刀尖，痛聲苦告道：「菩薩，我弟子有眼無珠，不識你廣大法力。千乞垂慈，饒我性命，再不敢恃惡，願入法門戒行也。」
菩薩聞言，卻與二行者、白鸚哥低下金光，到了妖精面前，問道：「你可受吾戒行麼？」妖王點頭滴淚道：「若饒性命，願受戒行。」菩薩道：「你可入我門麼？」妖王道：「果饒性命，願入法門。」菩薩道：「既如此，我與你摩頂受戒。」就袖中取出一把金剃頭刀兒，近前去，把那怪分頂剃了幾刀，剃作一個太山壓頂，與他留下三個頂搭，挽起三個窩角揪兒。行者在傍笑道：「這妖精大晦氣，弄得不男不女，不知像個甚麼東西。」菩薩道：「你今既受我戒，我卻也不慢你，稱你做善財童子，如何？」那妖點頭受持，只望饒命。菩薩卻用手一指，叫聲：「退！」撞的一聲，天罡刀都脫落塵埃，那童子身軀不損。
菩薩叫：「惠岸，你將刀送上天宮，還你父王，莫來接我，先到普陀巖會眾諸天等候。」那木叉領命，送刀上界，回海不題。
卻說那童子野性不定，見那腿疼處不疼，臀破處不破，頭挽了三個揪兒，他走去綽起長槍，望菩薩道：「那裡有甚真法力降我？原來是個掩樣術法兒。不受甚戒，看槍！」望菩薩劈臉刺來。恨得個行者掄鐵棒要打。菩薩只叫：「莫打，我自有懲治。」卻又袖中取出一個金箍兒來道：「這寶貝原是我佛如來賜我往東土尋取經人的金、緊、禁三個箍兒。緊箍兒先與你戴了；禁箍兒收了守山大神；這個金箍兒未曾捨得與人，今觀此怪無禮，與他罷。」好菩薩，將箍兒迎風一幌，叫聲：「變！」即變作五個箍兒，望童子身上拋了去，喝聲：「著！」一個套在他頭頂上，兩個套在他左右手上，兩個套在他左右腳上。菩薩道：「悟空，走開些，等我念念金箍兒咒。」行者慌了道：「菩薩呀，請你來此降妖，如何卻要咒我？」菩薩道：「這篇咒不是緊箍兒咒咒你的，是金箍兒咒咒那童子的。」行者卻才放心，緊隨左右，聽他念咒。菩薩捻著訣，默默的念了幾遍，那妖精搓耳揉腮，攢蹄打滾。正是：
一句能通遍沙界，廣大無邊法力深。
畢竟不知那童子怎的皈依，且聽下回分解。
English
The Great Sage Courteously Pays Homage in the Southern Sea; Guanyin, in Her Mercy, Binds Red Boy
Now the Six Able Generals went out the cave gate and made off southwest, following the road. Pilgrim thought to himself: “They're off to invite the Old Elder King to eat my master — and the Old Elder King must be the Bull Demon King. Back when old Sun met him, we truly took to one another, and our friendship ran deep. I have since come over to the right way, but he is a demon still. Long parted though we have been, I remember his looks well enough. Let old Sun change into the Bull Demon King and gull them a little, and we'll see how it goes.”
Good Pilgrim: he slipped away from the six little demons, spread his wings, and flew on ahead; some dozen or so li beyond them he shook himself and changed into the Bull Demon King; then he plucked out several hairs, cried “Change!”, and turned them into several little demons. There in the mountain hollow they flew hawks and led hounds, strung crossbows and bent bows, playing the hunting party, and waited for the Six Able Generals.
That crew, hauling and dragging one another along, had not gone far when suddenly they saw the Bull Demon King seated in their midst. Blazing-Up and Up-Blazing dropped to their knees in a fright: “Grandpa Old Elder King is here!” Now Cloud-in-the-Fog, Fog-in-the-Cloud, Quick-as-Fire and Fast-as-Wind were all fleshy eyes and mortal stock — how would they know true from false? They too knelt in a body and knocked their heads: “Grandpa, we little ones are sent by the Holy Infant King of Fire Cloud Cave, to invite Grandpa Old Elder King to eat the flesh of the Tang monk and stretch his span a thousand ages.” Pilgrim seized the opening and answered: “Rise, children, and come home with me; we'll change clothes first.” The little demons knocked their heads: “We beg Grandpa to be accommodating — no need to go back to the mansion. The road is long, and we fear our Great King would take us to task. Let us be off at once, if you please.” Pilgrim laughed: “Good, obedient children. Very well, very well — lead the way, and I'll come along with you.” The six monsters shook out their spirits and went ahead clearing the road, the Great Sage following behind.
In no long time they were at the place itself. Fast-as-Wind and Quick-as-Fire tumbled into the cave: “Report to the Great King: Grandpa Old Elder King has come.” The demon king was delighted: “So you're of use after all — back this quick!” At once he called the heads of every quarter to draw up ranks, raise banners and beat drums, and welcome Grandpa Old Elder King. All the demons of the cave obeyed the order and drew up in fine array. And this Pilgrim, head high and chest out, shook himself once and drew back into his body all the hairs he had spent on the hawk and the hound. Then he swung into long strides, walked straight in the door, and seated himself in the center facing south. Red Boy knelt before him, bowed to the seat above, and knocked his head: “Royal father, your child makes his obeisance.” Pilgrim said: “Spare the ceremony, child.” The demon king made his four great bows, and when they were done took his place below. Pilgrim said: “My son, what have you asked me here for?” The demon king bowed low and said: “Your child, small of talent, yesterday took a man: a monk of the Great Tang in the Land of the East. I have often heard it said he is a man who has cultivated himself through ten lives, and that whoever eats one piece of his flesh will live ageless as the immortals of Penglai and Yingzhou. Your humble son dared not eat him alone, and has begged you here, royal father, to share the Tang monk's flesh, and stretch our spans a thousand ages.”
Pilgrim, hearing this, gave a great theatrical start: “My son — which Tang monk?” The demon king said: “The one going to the Western Heaven for scriptures.” Pilgrim said: “My son — is he the master of Pilgrim Sun?” The demon king said: “The very one.” Pilgrim waved his hands and shook his head: “Don't touch him, don't touch him. Others you may cope with, but Pilgrim Sun is that kind of man. My worthy son, you have never met him. That monkey's powers are vast and his transformations past counting. He once wrecked the Heavenly Palace itself: the Jade Emperor sent a hundred thousand celestial soldiers and spread a net over heaven and a web over earth, and even so they could not take him. How dare you eat his master? Send him back out this minute and have done. Don't provoke that monkey. If he learns you have eaten his master, he won't even fight you: he'll only punch a hole in the mountainside with that gold-banded staff and scoop the whole mountain away. My son, where would you shelter then? Who would your old father lean on in his age?”
The demon king said: “Royal father, what talk is this — pumping up another man's spirit and letting the air out of your own child's? That Pilgrim Sun has two brothers with him, escorting the Tang monk through the middle of my mountain; I used a transformation and whisked his master away. He and that Zhu Bajie tracked me to my gate with their talk of kinship and old acquaintance, and I flared to the heavens and fought him a few rounds — he was nothing much, no great shakes. Then that Zhu Bajie came butting in to help, so your child spewed the samadhi true fire and burned them off the field. In their fright they went and asked the Dragon Kings of the Four Seas to send rain, but that could not quench my samadhi true fire, and I burned them into a pretty swoon. Then off rushed Zhu Bajie to invite the Bodhisattva Guanyin of the Southern Sea; so I changed into the likeness of Guanyin, gulled Bajie into the cave, and there he hangs in the wishing bag, to be steamed for my little ones to eat. And this very morning that Pilgrim came bawling at my gate again; I gave the order to take him, and he was in such a fright he dropped his bundle and ran. I only asked you here, royal father, to look over the Tang monk alive, so we may steam him for you to eat, and live long, ageless, forever.”
Pilgrim laughed: “My worthy son, all you know is that your samadhi fire beats him — you don't know he has seventy-two transformations.” The demon king said: “Whatever he turns into, I would know him; and besides, he'd never dare come through my door.” Pilgrim said: “My son, you may know him, but he won't change into anything big — no beast wolf-huge or elephant-vast, for it couldn't pass your gate. But let him change small, and you'd never know him.” The demon king said: “Whatever small thing he becomes — every door of mine has four or five little demons keeping it. How would he get in?” Pilgrim said: “That's because you don't know. He can change into a fly, a gnat, a flea, or a bee, a butterfly, a cicada grub and such; he can even change into me. Where would you find him out?” The demon king said: “Set your mind at rest. Were his gall iron and his heart bronze, he'd never dare come near my gate.”
Pilgrim said: “If that's how it stands, my worthy son has great arts indeed, truly his match — and that's why you've asked me to share the Tang monk's flesh. Only, I can't eat today.” The demon king said: “Why not?” Pilgrim said: “I've grown old of late, and your mother is always at me to do some good work. And since I can think of no good work to do, I have taken to keeping a fast.” The demon king said: “Is this a lifetime fast, royal father, or a month's fast?” Pilgrim said: “Neither a lifetime fast nor a month's fast. It's called the Thunder Fast: four days only in the month.” The demon king asked: “Which four days?” Pilgrim said: “The three xin days, together with the sixth of the waxing moon. Today is a xin-you day: it is a fast day, and besides, on a you day one does not receive guests. Wait till tomorrow: I'll scrub and steam him with my own hands, and we'll share him, children.”
The demon king, hearing this, thought to himself: “My royal father has lived on human flesh all his days, and he is a good thousand years and more. How has he taken up fasting? In his day he did evil past counting — how would three or four days of fasting square those books? There's something false here. Suspicious, suspicious.” He slipped out, took his stand beneath the second gate, and called the Six Able Generals to question them: “Where did you find this Old Elder King of ours?” The little demons said: “We met him on the road.” The demon king said: “I said you came back quick. You never reached the mansion, did you?” The little demons said: “No — never reached it.” The demon king said: “Bad! We've been had by one of his false faces. That is not the Old Elder King.” The little demons knelt in a body: “Great King, would even a father not know his own?” The demon king said: “His looks and his bearing are all his; only his talk is not. I fear we've been fooled by a false face and paid for it. All of you be careful: whoever uses a blade, let it leave the sheath; whoever uses a spear, let it be honed bright; whoever uses a staff, use the staff; whoever uses a rope, use the rope. I'll go question him again and see how he talks. If it really is the Old Elder King, never mind eating him today or waiting till tomorrow — what harm in a month? But if his talk goes wrong, at my one roar, fall on him together.” Every demon took the order.
The demon king turned back inside and bowed before Pilgrim once more. Pilgrim said: “Child, a house has no standing ceremony — no need to bow. If you have anything to say, out with it.” The demon king prostrated himself on the ground: “Your humble son, first, has asked you here to serve up the Tang monk's flesh; and, second, has a question to put. Some days ago, out for a stroll, I rode an auspicious light up into the ninth heaven and met Mr. Zhang Daoling of the Ancestral Court.” Pilgrim said: “Zhang Daoling the Celestial Master, is it?” The demon king said: “The very man.” Pilgrim asked: “And what did he have to say?” The demon king said: “Seeing your child so regular in his five features, so even in his three sections, he asked in what year, what month, what day, what hour I was born. Your child, being young, does not remember it truly. The master is a past master of the Ziping reckoning, and wanted to cast my five stars for me. I asked you here, royal father, precisely to ask this — so that next time I meet him I can have him do the casting.” Pilgrim, hearing this, sat in state and chuckled inwardly: “What a monster! Since old Sun came over to the Buddha's fruit and took up guarding Master Tang, I have taken a few demons along the road, but none so squeezing as this one. Had he asked me about household trifles, about rice run short and firewood gone, I could have cooked up answers off the cuff. But the year and day of my birth — how would I know that?” Now the good Monkey King was a deft one indeed: he sat serene and stately in the seat of honor, without a shadow of fear on his face, indeed beaming with pleasure as he laughed: “Rise, worthy son. I have grown old, and days of business going awry have crowded me, so that I have clean forgotten the hour of your birth. Wait till tomorrow, when we are home — ask your mother, and you'll know.”
The demon king said: “Royal father, you have my eight characters forever on your lips, telling how my span matches heaven's and cannot age — how have you forgotten them in a morning? It's beyond belief: he must be false.” At one roar from him the demons came on in a bristle of spears and blades and stabbed at Pilgrim, head and face, blind and reckless. The Great Sage caught them on the gold-banded staff, showed his true form, and said to the monster: “Worthy son, this is past bearing — what kind of son beats his own father?” The demon king, scarlet with shame, dared not look him in the eye. Pilgrim turned into a flash of golden light and left the cave. A little demon said: “Great King, Pilgrim Sun has fled.” The demon king said: “Let him go, let him go, let him go — I've had my bellyful of him. Shut the gates and no talk with him: just scrub the Tang monk and steam him, and be done.”
Pilgrim, brandishing the iron staff and laughing aloud, came back across the ravine. Sha Monk heard him and hurried out of the wood to meet him: “Brother, half the day gone before you return — and laughing like that. Have you rescued Master?” Pilgrim said: “Brother, Master's not rescued yet, but old Sun has got the upper hand.” Sha Monk said: “What upper hand?” Pilgrim said: “It seems Zhu Bajie was gulled back by that monster in a false Guanyin face, and hangs inside a leather bag. I was casting about for a way to save him when off he sent his Six Able Generals to invite the Old Elder King to eat our master's flesh. Old Sun reckoned the Old Elder King must be the Bull Demon King, so I took his shape, walked in playing the part, and sat in the seat of honor. He cried ‘Royal father,’ and I answered him; he knocked his head, and I took it sitting. Very merry — I truly had the upper hand.” Sha Monk said: “Brother, you're grabbing at small advantages — I fear Master's life won't hold out.” Pilgrim said: “Don't fret. I'll go invite the Bodhisattva.” Sha Monk said: “Your waist still aches.” Pilgrim said: “It aches no longer. The old saying goes: ‘Good news puts spring in a man's step.’ You watch the luggage and the horse; I'll go.” Sha Monk said: “You've made yourself an enemy — I fear he'll harm Master. Go quick and come back quick.” Pilgrim said: “Quick I'll be — the time of a meal, and I'm back.”
The good Great Sage, still speaking, slipped away from Sha Monk, rode the somersault cloud, and made straight for the Southern Sea. In midair, in less than half a watch, he could make out the scenery of Mount Potalaka. In a moment he pressed down his cloud and came to the cliff of Putuo itself. Walking with measured step, he was met by the gods of the twenty-four quarters, who asked: “Great Sage, where away?” Pilgrim made his salutations and said: “I would see the Bodhisattva.” The gods said: “Wait a moment, and we'll announce you.” Then the gods of Mother Hariti's train came outside the Tide-Sound Cave and reported: “May it please the Bodhisattva: Sun Wukong has come to pay his respects.” The Bodhisattva, hearing the report, ordered him in. The Great Sage gathered his robes, offered up his life, and stepped steady into the presence, where he flung himself down before the Bodhisattva. She said: “Wukong — aren't you escorting Golden Cicada west for the scriptures? What brings you here?” Pilgrim said: “I make bold to report, Bodhisattva: your disciple was guarding the Tang monk on the road when we came to a place, Fire Cloud Cave in Withered Pine Ravine on Mount Hao. A demon, Red Boy, called the Holy Infant King, carried off my master. Your disciple and Zhu Wuneng tracked him to his gate and fought him. He spewed out samadhi fire, and we could not win, nor rescue Master. In haste I went to the Eastern Ocean and called up the Dragon Kings of the Four Seas to send down rain — but the fire would not be beaten, and your disciple was smoked within an inch of his life.” The Bodhisattva said: “If it is samadhi fire, and his powers so great, why did you ask the Dragon Kings instead of coming to me?” Pilgrim said: “I meant to come — only the smoke had got into me and I couldn't ride a cloud, so I sent Zhu Bajie to invite you.” The Bodhisattva said: “But Wuneng never came.” Pilgrim said: “No indeed. He never reached your holy mountain: that demon changed into the Bodhisattva's likeness, gulled Bajie into the cave, and there he hangs in a leather bag — to be steamed and eaten too.”
At this the Bodhisattva flared in anger: “That brazen demon dares to wear my likeness!” With one hiss of hate she flung the precious pearl and the pure vase from her hand and dashed them into the heart of the sea. Pilgrim's hair stood on end; he rose at once and stood attending below, thinking: “This Bodhisattva keeps a temper yet. Likely she took old Sun's words amiss — fancied they smirched her virtue — and threw the vase into the sea for it. A pity, a pity. Had she known to give it to old Sun, wouldn't that have been the grander gesture?”
Scarcely had he spoken when out in the sea the waves reared and leapt, and up came the vase. It seemed some creature was carrying it out on its back. Pilgrim looked hard at the beast that bore the vase — and what a shape it was:
Its root, its origin, named Bangni; beneath the water it adds its shine and alone displays its might.Hid from the world, it knows the nature of heaven and earth; sunk in safety, it fathoms the springs of ghosts and gods.Drawn into its shell, it has neither head nor tail; legs outstretched, it runs as if it flew.When King Wen drew the trigrams, it gave the oracles of old; in courts and halls it has kept company with Fuxi.It vies with cloud-dragons in a thousand pretty tricks; it cries to the water, shoves the waves, and blows the billows high.Thread upon thread of gold is sewn into its shell; dot upon dot adorn it like tortoiseshell of many colors.The Nine Palaces and Eight Trigrams robe it about; broken patterns spread over its gleaming green dress.In life, bold and brave, it found favor with the Dragon King; in death it bears even the stele of the Buddha.To know this creature's name and surname: it is the wicked turtle that raises winds and whips the waves.
The turtle, bearing the pure vase, crawled up the cliff edge and nodded its head twenty-four times, by way of twenty-four bows. Pilgrim saw it and chuckled inwardly: “So it's the vase-keeper. Likely it missed the vase and went to fetch it back.” The Bodhisattva said: “Wukong, what are you muttering down there?” Pilgrim said: “Nothing at all.” The Bodhisattva said: “Bring the vase up here.” This Pilgrim went at once to lift it — ah, but he could not move it an inch. It was like a dragonfly shaking a stone pillar: how should it give way a hair? Pilgrim came forward and knelt: “Bodhisattva, your disciple cannot lift it.” The Bodhisattva said: “You monkey-head, all talk. If you can't lift a vase, how will you subdue demons and bind monsters?” Pilgrim said: “To speak truth, Bodhisattva: any other day I could lift it; today I can't. I suppose taking losses to that demon has sapped my strength.” The Bodhisattva said: “Ordinarily it is an empty vase; but the pure vase thrown into the sea just now has made the round, in this one moment, of the Three Rivers, the Five Lakes, the Eight Seas and the Four Streams, and all the springs and pools and depths between, and has borrowed a whole sea into itself. Where would you find the tonnage to poise a sea? That is why you cannot lift it.” Pilgrim put his palms together: “True, true — your disciple didn't know.”
The Bodhisattva stepped forward, lifted the pure vase lightly in her right hand, and rested it on her left palm. The turtle nodded, nodded, and dove under the water. Pilgrim said: “So that clod was a family retainer, keeping the vase.” The Bodhisattva seated herself and said: “Wukong, the sweet dew in this vase is not the private rain of any Dragon King: it can quench that demon's samadhi fire. I was minded to hand it over to you — but you cannot lift it. I was minded to send Sudhana and the Dragon Maiden along with you — but you are no well-wisher; your one gift is for cheating people. You see how beautiful my Dragon Maiden is, and the pure vase is a treasure besides: cheat them away, and when would I have leisure to come looking for you? You must leave something of yours in pledge.” Pilgrim said: “The pity of it — how suspicious the Bodhisattva is! Since your disciple took the robe of the Buddha I have not touched that sort of business. And what pledge would you have me leave? This cotton gown on my body was a gift from your honor. This tiger-skin kilt — what are a few coppers? This iron staff must be by me morning and night to guard my life. Only this fillet on my head is gold; and then you worked your trick and grew it onto my skull, and it won't come off. If you want a pledge, take this one gladly: recite the Loose-Fillet Spell and take it away — or what else have I to pledge?” The Bodhisattva said: “A pretty independence! I'll have none of your clothes, your iron staff, your golden fillet. Pull out one of those life-saving hairs at the back of your skull and leave it me for pledge.” Pilgrim said: “But those hairs were a gift from your honor too. And if I pull one out, the whole set is broken — and then they can't save my life.” The Bodhisattva scolded: “You monkey! You won't pluck one hair, and would have me part with my Sudhana!” Pilgrim laughed: “Bodhisattva, you're over-suspicious. The saying goes: ‘If you won't look at the monk's face, look at the Buddha's.’ Save my master from this one tribulation, I beg you.” And the Bodhisattva:
At ease, rejoicing, she stepped down from the lotus seat; with cloud-slow steps, trailing fragrance, she mounted the rock.All because the holy monk had met with harm and hindrance, she would subdue the monster and bring him back.
The Great Sage Sun was overjoyed, and invited Guanyin out of the Tide-Sound Immortal Cave. The great gods were ranked on Potalaka Rock. The Bodhisattva said: “Wukong, cross the sea.” Pilgrim bowed: “Let the Bodhisattva go first.” The Bodhisattva said: “You first.” Pilgrim knocked his head: “Your disciple dares not make free before the Bodhisattva: on a somersault cloud I should show too much of myself, and the Bodhisattva might think me wanting in respect.” The Bodhisattva, hearing, bade Sudhana and the Dragon Maiden go to the Lotus Pool, cut one petal from a lotus, and lay it on the water at the foot of the rock. She told Pilgrim: “Step onto that lotus petal, and I'll ferry you over the sea.” Pilgrim looked and said: “Bodhisattva, that petal is light as a feather and thin as paper — how would it bear me? One tumble into the water, and my tiger-skin kilt is soaked: the saltpeter dressing would wash out, and how would I wear it when it turns cold?” The Bodhisattva said: “Step up and see.” Pilgrim dared not refuse: he committed his life to it and jumped. Light and small it had seemed — but once he was aboard, it was a third again bigger than a seagoing junk. Pilgrim was delighted: “Bodhisattva, it bears me!” The Bodhisattva said: “If it bears you, why don't you go?” Pilgrim said: “But there's no pole, no oar, no sail, no mast — how would I cross?” The Bodhisattva said: “None needed.” With one breath she blew the petal open and gathered it close again, and with one great breath blew it across the bitter sea of the Southern Ocean, and he stood upon the farther shore. Pilgrim, both feet planted solid, laughed: “This Bodhisattva shows off her powers — calling old Sun here and hallooing him there, and never turning a hair.”
The Bodhisattva then charged all the gods in company to keep their own fairy grounds, and bade Sudhana and the Dragon Maiden shut the cave door. Then she rode her auspicious cloud away from Potalaka Rock and called toward that other shore: “Where is Huian?” Huian (the second son of Heavenly King Li the Pagoda Bearer, known to the world as Muzha) was the Bodhisattva's own taught disciple, never leaving her side, called Huian the Guardian-of-the-Law Pilgrim. Huian at once put his palms together and waited on her. The Bodhisattva said: “Go up to heaven quickly, see your royal father, and ask him to lend the Tiangang blades for a use of mine.” Huian said: “How many does Master need?” The Bodhisattva said: “The whole set.”
Huian took the order, rode his cloud straight in through the South Gate of Heaven to the palace in the Tower of Clouds, and bowed before his royal father. The Heavenly King, seeing him, asked: “Where do you come from, my son?” Muzha said: “Master has been asked by Sun Wukong to subdue a demon, and sent your son to bear this word to you, royal father: to lend the Tiangang blades for a single use.” The Heavenly King called Nezha to take out thirty-six of the blades and hand them to Muzha. Muzha said to Nezha: “Brother, go back and bear many greetings to Mother: my business is urgent — I'll kowtow when I bring the blades home.” In haste they parted; he pressed down his auspicious light, came straight to the Southern Sea, and presented the blades to the Bodhisattva.
The Bodhisattva took them in her hands, tossed them into the air, and recited a spell — and the blades turned into a lotus seat of a thousand petals. Up she sprang and sat enthroned in the middle. Pilgrim chuckled at her elbow: “This Bodhisattva pinches pennies. There's a jeweled lotus seat of five colors in her own Lotus Pool she grudges sitting on — so she goes borrowing from other folk.” The Bodhisattva said: “Wukong, no more talk. Come along.” Then they all rode their clouds and left the sea. The white parrot flew ahead on spread wings, the Great Sage Sun and Huian following behind.
In a moment a mountain top was in sight. Pilgrim said: “This is Mount Hao itself. From here to the demon's gate is four hundred li and more, near as matters.” Hearing this, the Bodhisattva bade the auspicious cloud halt, and on that mountain top she recited the spell of the word OM. From the mountain left and right there came out hosts of spirits — the local earth god and the mountain god and all their company — who bowed beneath the Bodhisattva's jeweled lotus seat. The Bodhisattva said: “None of you be alarmed. I have come to take this demon king. Sweep the circle clean for me, three hundred li about, and let not one living soul remain upon the ground. The little beasts in their burrows and the brood in their nests — carry them all up to the high peaks, to live in peace.” The spirits bowed and withdrew; in a moment they were back with their report. The Bodhisattva said: “Since all is clean, return every one to your shrines.” Then she tipped the pure vase over, and out the water came with a roar like thunder. Truly:
It flooded over the mountain tops and burst the rock walls. Over the mountain tops like the surge of the sea; bursting the rock walls like the rolling deep. Black mist climbed the sky, all vapor of water; gray waves caught the sun and shook with cold light. Jade breakers dashed on every cliff; a golden field grew over all the flood. The Bodhisattva threw wide her demon-subduing dharma; from her sleeve she drew the spell that fixes flesh. She turned it into a fairy landscape of Potalaka, every whit like the Southern Sea. Fair rushes lifted tender udumbara blooms; sweet grasses opened fresh as palm-leaf scripture. Parrots roosted on stalks of purple bamboo; partridges clamored in clusters of green pine. Billows beyond count, and lotus on every side: nothing to hear but wind roaring and water filling the sky.
The Great Sage Sun, seeing, marveled within: “Truly a Bodhisattva of great compassion and great mercy! If old Sun had such power, one tip of the vase over a mountain would settle birds, beasts, snakes and worms once and for all.” The Bodhisattva called: “Wukong, hold out your hand.” Pilgrim gathered back his sleeve and held out his left hand. The Bodhisattva plucked a willow sprig, dipped it in the sweet dew, and wrote on his palm the one word Delude. She told him: “Clench that fist. Go quick and challenge the demon to battle — you may lose, you must not win. When you have lost, draw him here before me; I have arts of my own to take him.”
Pilgrim took the order, turned his cloud, and came to the cave mouth. One hand made a fist, one hand swung the staff, and he bawled: “Monster, open the gate!” The little demons ran in to report: “Pilgrim Sun is back.” The demon king said: “Bolt the gate fast and pay him no mind.” Pilgrim shouted: “Fine son! You shut your old father out of doors and won't open?” The little demons reported again: “Pilgrim Sun is cursing — did you ever hear such talk?” The demon king only said: “Pay him no mind.” Twice Pilgrim called and the gate did not open; then rage filled him: he raised the iron staff and with one blow knocked a hole through the door. The little demons tumbled headlong inside: “Pilgrim Sun has broken the gate down!” Reported to several times, and told now that the front gate was broken, the demon king sprang up, leapt out, leveled his long spear, and cursed at Pilgrim: “You monkey, you've no sense at all of what's fitting. I let you off with small losses and you don't know when you're full — coming to bully me again. You've broken my gate: what's your sentence for that?” Pilgrim said: “My son, you shut your old father out of doors — what's your sentence for that?”
Shame and anger together: the demon king leveled his long spear and thrust at his chest; and this Pilgrim raised the iron staff and fenced him off. No sooner had they closed than they fought four or five rounds, when Pilgrim, fist clenched, staff dragging, gave ground and retreated. The demon king stood before the mountain and called: “I'm off to scrub my Tang monk.” Pilgrim said: “Fine son — heaven is watching you. Come on, then.” At this the monster burned hotter: with a roar he closed to arm's length, leveled his spear and thrust again; this Pilgrim swung the staff, fought a few rounds more, and once more gave way and ran. The demon king cursed: “Monkey, you had skill for twenty or thirty rounds. Why is it, now that we're truly at it, you run? How so?” Pilgrim laughed: “Worthy son, your old father's afraid you'll breathe fire.” The monster said: “I won't breathe fire. Come up here.” Pilgrim said: “Since you won't breathe fire, step aside a little — a brave man doesn't beat people in front of his own gate.” The monster, sensing no trick, truly raised his spear and gave chase. Pilgrim let the staff hang and let the fist go slack, and the demon king, bewitched, gave chase for dear life. The one ahead ran like a meteor across the sky; the one behind flew like a bolt off the crossbow string.
In no long time the Bodhisattva was in sight. Pilgrim said: “Monster, I'm afraid of you — spare me, do! You have chased me to the Bodhisattva Guanyin of the Southern Sea: why don't you go home?” The demon king would not believe it: through his teeth he kept on coming. Pilgrim shook himself and hid in the shining of the Bodhisattva's halo. The monster, seeing Pilgrim gone, came up close, rounded his eyes, and said to the Bodhisattva: “Are you the relief Pilgrim Sun has gone and hired?” The Bodhisattva did not answer. The monster twirled his long spear and roared: “So! Are you the relief Pilgrim Sun has hired?” Still the Bodhisattva did not answer. The monster thrust a spear at her very heart — and the Bodhisattva turned into a beam of golden light and went straight up into the ninth heaven. Pilgrim, following close, said: “Bodhisattva, you can put one over on me, I see. That demon asked you over and over: why did you play the deaf-mute, not daring a sound, and let him poke you off with one thrust of his spear — leaving the lotus seat behind into the bargain?” The Bodhisattva only said: “Not a word. Watch what he does next.”
Now Pilgrim and Muzha stood together in the air, shoulder to shoulder, watching. The demon laughed aloud, coldly: “Brazen monkey-head, you misread your man. He little knew what a person his Holy Infant is: time after time he could not beat me, and now he has hired some bladder of a Bodhisattva — one thrust of my spear and off she went, without shape or shadow, dropping her precious lotus seat as she went. Let me just go up and try the seat.” The good monster: he too copied the Bodhisattva, folded his hands and crossed his legs, and sat in the middle. Pilgrim saw it: “Good, good, good — a lotus seat to make a gift of!” The Bodhisattva said: “Wukong, what are you saying now?” Pilgrim said: “Saying? Saying that the lotus seat has been given away. He's sitting his rump down on it — surely you mean to have it back?” The Bodhisattva said: “I want nothing better than his sitting.” Pilgrim said: “He's a small, neat body; he'll sit steadier than you.” The Bodhisattva said: “Not a word. Watch the dharma.”
She pointed the willow sprig downward and called: “Fall away!” And at once the flower and the color of the lotus seat were gone, the auspicious light all scattered — the demon king was sitting on points of steel. She bade Muzha: “Take the demon-subduing pestle and hammer those blade-butts home.” Down came Muzha with his cloud, and with the demon-subduing pestle, like a man ramming a wall, he hammered the blades a hundred times and more. The blades' points came out through both the monster's legs, blood welling in a pool, skin and flesh laid open. A fine monster: look at him — teeth set, bearing the pain, flinging away the long spear and plucking at the blades with both hands. Pilgrim said: “Bodhisattva, the beast feels no pain — he's pulling out the blades.” The Bodhisattva saw and called Muzha up: “Touch not his life.” Then she let the willow sprig droop and recited the spell of OM, and the Tiangang blades all turned to barbed hooks, fanged like a wolf's jaw — not to be backed out. Then the monster took fright at last: clutching the points of the blades, he cried out in his pain: “Bodhisattva, your disciple had eyes and could not see — I did not know your dharma was so vast. I beg you, in your mercy, spare my life. Never again will I trust in wickedness: I am willing to enter your gate and keep your commandments.”
At this the Bodhisattva, with the two Pilgrims and the white parrot, let down her golden light and stood before the monster, and asked: “Will you take my commandments?” The demon king nodded, tears dropping: “Spare my life, and I will keep your commandments.” The Bodhisattva said: “Will you enter my gate?” The monster said: “Truly spare my life, and I will enter your dharma gate.” The Bodhisattva said: “Then receive the tonsure and the vows from my hand.” From her sleeve she took a little golden razor for shaving heads, came close, and shaved the crown of the monster in a few strokes, shaving it into the pattern of Mount Tai Pressing on the Crown, leaving him three tufts on top, braided into three pointed knots. Pilgrim laughed at her elbow: “What ill luck for the monster — done up neither man nor maid, like nobody's business.” The Bodhisattva said: “Now that you have taken my commandments, I will not slight you: I shall call you Sudhana the Child — how does that please you?” The monster nodded and took the name to heart, hoping only for his life. The Bodhisattva pointed with her hand and called: “Fall away!” — and with a clatter the Tiangang blades dropped to the dust, and the child's body was not hurt at all.
The Bodhisattva said: “Huian, carry the blades up to the Heavenly Palace and return them to your royal father. Do not come back for me: go first to Potalaka Rock and wait for me with all the gods.” Muzha took the order, carried the blades up to heaven — and of his return to the sea, no more.
Now that child's wild nature was not yet settled. When he found the place where his legs had hurt did not hurt, and his rump, though torn, was whole, and his head braided into three knots, he strode over, snatched up his long spear, and made at the Bodhisattva: “What true dharma of yours ever subdued me? It was a masking trick, nothing more. I take no commandments — take the spear!” He thrust at the Bodhisattva's face. Pilgrim, wild with anger, swung the iron staff to strike him. The Bodhisattva only called: “Do not strike. I have a punishment of my own.” From her sleeve she took out a golden fillet and said: “This treasure: when the Tathagata Buddha sent me east to the Land of the East to look for the scripture-seeker, he gave me three fillets — gold, tight, and forbidden. The Tight Fillet you already wear; the Forbidden Fillet I gave to the great god who keeps my mountain; and this Golden Fillet I had never brought myself to give to anyone. But seeing this monster's rudeness, he shall have it.” The good Bodhisattva waved the fillet against the wind and called: “Change!” It turned into five fillets, which she tossed at the child, crying: “Light!” One clasped the crown of his head, two clasped his left and right hands, two his left and right feet. The Bodhisattva said: “Wukong, stand aside a little, while I recite the Golden Fillet Spell.” Pilgrim, alarmed, said: “Bodhisattva! We asked you here to subdue a demon — why would you cast the spell on me?” The Bodhisattva said: “This is not the Tight-Fillet Spell cast on you: it is the Golden Fillet Spell, cast on that child.” Only then was Pilgrim's heart at ease, and he kept close at her side to hear the spell. The Bodhisattva pinched the sign and silently recited it several times: the monster wrung his ears and rubbed his cheeks, hunched up his limbs and rolled upon the ground. Truly:
One word of it carried through the worlds of sand; a dharma vast beyond all bounds, deep past all sounding.
But how would that child be gathered in at last? Listen to the next chapter to find out.
Chapter 43
Traditional Chinese
第四十三回 黑河妖孽擒僧去 西洋龍子捉鼉回
卻說那菩薩念了幾遍，卻才住口，那妖精就不疼了。又正性起身看處，頸項裡與手足上都是金箍，勒得疼痛，便就除那箍兒時，莫想褪得動分毫。這寶貝已此是見肉生根，越抹越痛。行者笑道：「我那乖乖，菩薩恐你養不大，與你戴個頸圈鐲頭哩。」那童子聞此言，又生煩惱，就此綽起槍來，望行者亂刺。行者急閃身，立在菩薩後面，叫：「念咒，念咒。」那菩薩將楊柳枝兒蘸了一點甘露，灑將去，叫聲：「合！」只見他丟了槍，一雙手合掌當胸，再也不能開放。至今留了一個觀音扭，即此意也。那童子開不得手，拿不得槍，方知是法力深微，沒奈何，才納頭下拜。
菩薩念動真言，把淨瓶攲倒，將那一海水依然收去，更無半點存留。對行者道：「悟空，這妖精已是降了，卻只是野心不定。等我教他一步一拜，只拜到落伽山，方才收法。你如今快早去洞中，救你師父去來。」行者轉身叩頭道：「有勞菩薩遠涉，弟子當送一程。」菩薩道：「你不消送，恐怕誤了你師父性命。」行者聞言，歡喜叩別。那妖精早歸了正果，五十三參，參拜觀音。
且不題善菩薩收了童子。卻說那沙僧久坐林間，盼望行者不到，將行李捎在馬上，一隻手執著降妖寶杖，一隻手牽著韁繩，出松林向南觀看，只見行者欣喜而來。沙僧迎著道：「哥哥，你怎麼去請菩薩，此時才來？焦殺我也。」行者道：「你還做夢哩，老孫已請了菩薩，降了妖怪。」行者卻將菩薩的法力，備陳了一遍。沙僧十分歡喜道：「救師父去也。」
他兩個才跳過澗去，撞到門前，拴下馬匹。舉兵器齊打入洞裡，剿淨了群妖，解下皮袋，放出八戒來。那獃子謝了行者道：「哥哥，那妖精在那裡？等我去築他幾鈀，出出氣來。」行者道：「且尋師父去。」
三人徑至後邊，只見師父赤條條，綑在院中哭哩。沙僧連忙解繩，行者即取衣服穿上。三人跪在面前道：「師父吃苦了。」三藏謝道：「賢徒啊，多累你等。怎生降得妖魔也？」行者又將請菩薩，收童子之言，備陳一遍。三藏聽得，即忙跪下，朝南禮拜。行者道：「不消謝他，轉是我們與他作福，收了一個童子。」如今說童子拜觀音，五十三參，參參見佛，即此是也。
教沙僧將洞內寶物收了。且尋米糧，安排齋飯，管待了師父。那長老得性命，全虧孫大聖；取真經，只靠美猴精。
師徒們出洞來，攀鞍上馬，找大路，篤志投西。行經一個多月，忽聽得水聲振耳。三藏大驚道：「徒弟呀，又是那裡水聲？」行者笑道：「你這老師父忒也多疑，做不得和尚。我們一同四眾，偏你聽見甚麼水聲。你把那《多心經》又忘了也？」唐僧道：「《多心經》乃浮屠山烏巢禪師口授，共五十四句，二百七十個字。我當時耳傳，至今常念，你知我忘了那句兒？」行者道：「老師父，你忘了『無眼耳鼻舌身意』。我等出家之人，眼不視色，耳不聽聲，鼻不嗅香，舌不嘗味，身不知寒暑，意不存妄想：如此謂之祛褪六賊。你如今為求經，念念在意；怕妖魔，不肯捨身；要齋吃，動舌；喜香甜，觸鼻；聞聲音，驚耳；睹事物，凝眸；招來這六賊紛紛，怎生得西天見佛？」三藏聞言，默然沉慮道：「徒弟啊，我
一自當年別聖君，奔波晝夜甚慇懃。芒鞋踏破山頭霧，竹笠沖開嶺上雲。夜靜猿啼殊可嘆，月明鳥噪不堪聞。何時滿足三三行，得取如來妙法文？」
行者聽畢，忍不住鼓掌大笑道：「這師父原來只是思鄉難息。若要那三三行滿，有何難哉？常言道：『功到自然成』哩。」八戒回頭道：「哥啊，若照依這般魔障凶高，就走上一千年也不得成功。」沙僧道：「二哥，你和我一般，拙口鈍腮，不要惹大哥熱擦。且只捱肩磨擔，終須有日成功也。」
師徒們正話間，腳走不停，馬蹄正疾，見前面有一道黑水滔天，馬不能進。四眾停立岸邊，仔細觀看，但見那：
層層濃浪，疊疊渾波，層層濃浪翻烏潦，疊疊渾波捲黑油。近觀不照人身影，遠望難尋樹木形。滾滾一地墨，滔滔千里灰。水沫浮來如積炭，浪花飄起似翻煤。牛羊不飲，鴉鵲難飛。牛羊不飲嫌深黑，鴉鵲難飛怕渺瀰。只是岸上蘆蘋知節令，灘頭花草鬥青奇。湖泊江河天下有，溪源澤洞世間多。人生皆有相逢處，誰見西方黑水河？
唐僧下馬道：「徒弟，這水怎麼如此渾黑？」八戒道：「是那家潑了靛缸了。」沙僧道：「不然，是誰家洗筆硯哩。」行者道：「你們且休胡猜亂道，且設法保師父過去。」八戒道：「這河若是老豬過去不難：或是駕了雲頭，或是下河負水，不消頓飯時，我就過去了。」沙僧道：「若教我老沙，也只消縱雲屣水，頃刻而過。」行者道：「我等容易，只是師父難哩。」三藏道：「徒弟啊，這河有多少寬麼？」八戒道：「約摸有十來里寬。」三藏道：「你三個計較，著那個馱我過去罷。」行者道：「八戒馱得。」八戒道：「不好馱：若是馱著騰雲，三尺也不能離地。常言道：『背凡人重若丘山。』若是馱著負水，轉連我墜下水去了。」
師徒們在河邊正都商議，只見那上溜頭有一人棹下一隻小船兒來。唐僧喜道：「徒弟，有船來了，叫他渡我們過去。」沙僧厲聲高叫道：「棹船的，來渡人，來渡人。」船上人道：「我不是渡船，如何渡人？」沙僧道：「天上人間，方便第一。你雖不是渡船，我們也不是常來打攪你的。我等是東土欽差取經的佛子，你可方便方便，渡我們過去，謝你。」那人聞言，卻把船兒棹近岸邊，扶著槳道：「師父啊，我這船小，你們人多，怎能全渡？」三藏近前看了，那船兒原來是一段木頭刻的，中間只有一個艙口，只好坐下兩個人。三藏道：「怎生是好？」沙僧道：「這般啊，兩遭兒渡罷。」八戒就使心術，要躲懶討乖，道：「悟淨，你與大哥在這邊看著行李、馬匹，等我保師父先過去，卻再來渡馬。教大哥跳過去罷。」行者點頭道：「你說的是。」
那獃子扶著唐僧，那梢公撐開船，舉棹沖流，一直而去。方才行到中間，只聽得一聲響喨，捲浪翻波，遮天迷日。那陣狂風十分利害！好風：
當空一片炮雲起，中溜千層黑浪高。兩岸飛沙迷日色，四邊樹倒振天號。翻江攪海龍神怕，播土揚塵花木凋。呼呼響若春雷吼，陣陣兇如餓虎哮。蟹鱉魚蝦朝上拜，飛禽走獸失窩巢。五湖船戶皆遭難，四海人家命不牢。溪內漁翁難把鉤，河間梢子怎撐篙？揭瓦翻磚房屋倒，驚天動地泰山搖。
這陣風，原來就是那棹船人弄的。他本是黑水河中怪物。眼看著那唐僧與豬八戒，連船兒淬在水裡，無影無形，不知攝了那方去也。
這岸上沙僧與行者心慌道：「怎麼好？老師父步步逢災，才脫了魔障，幸得這一路平安，又遇著黑水迍邅。」沙僧道：「莫是翻了船？我們往下溜頭找尋去。」行者道：「不是翻船，若翻船，八戒會水，他必然保師父，負水而出。我才見那個棹船的有些不正氣，想必就是這廝弄風，把師父拖下水去了。」沙僧聞言道：「哥哥何不早說？你看著馬與行李，等我下水找尋去來。」行者道：「這水色不正，恐你不能去。」沙僧道：「這水比我那流沙河如何？去得，去得。」
好和尚，脫了褊衫，紮抹了手腳，掄著降妖寶杖，撲的一聲，分開水路，鑽入波中，大搭步行將進去。正走處，只聽得有人言語。沙僧閃在傍邊，偷睛觀看，那壁廂有一座亭臺，臺門外橫封了八個大字，乃是「衡陽峪黑水河神府」。又聽得那怪物坐在上面道：「一向辛苦，今日方能得物。這和尚乃十世修行的好人，但得吃他一塊肉，便做長生不老人。我為他也等夠多時，今朝卻不負我志。」教：「小的們，快把鐵籠擡出來，將這兩個和尚囫圇蒸熟，具柬去請二舅爺來，與他暖壽。」沙僧聞言，按不住心頭火起，掣寶杖，將門亂打。口中罵道：「那潑物，快送我唐僧師父與八戒師兄出來！」諕得那門內妖邪急跑去報：「禍事了。」老怪問：「甚麼禍事？」小妖道：「外面有一個晦氣色臉的和尚，打著前門罵，要人哩！」
那怪聞言，即喚取披掛。小妖擡出披掛。老妖結束整齊，手提一根竹節鋼鞭，走出門來，真個是兇頑毒像。但見：
方面圜睛霞彩亮，捲唇巨口血盆紅。幾根鐵線稀髯擺，兩鬢朱砂亂髮蓬。形似顯靈真太歲，貌如發怒狠雷公。身披鐵甲團花燦，頭戴金盔嵌寶濃。竹節鋼鞭提手內，行時滾滾拽狂風。生來本是波中物，脫去原流變化兇。要問妖邪真姓字，前身喚做小鼉龍。
那怪喝道：「是甚人在此打我門哩？」沙僧道：「我把你個無知的潑怪！你怎麼弄玄虛，變作梢公，架船將我師父攝來？快早送還，饒你性命。」那怪呵呵笑道：「這和尚不知死活。你師父是我拿了，如今要蒸熟了請人哩。你上來，與我見個雌雄。三合敵得我啊，還你師父；如三合敵不得，連你一發都蒸吃了，休想西天去也。」沙僧聞言大怒，掄寶杖，劈頭就打；那怪舉鋼鞭，急架相迎。兩個在水底下，這場好殺：
降妖杖與竹節鞭，二人怒發各爭先。一個是黑水河中千載怪，一個是靈霄殿外舊時仙。那個因貪三藏肉中吃，這個為保唐僧命可憐。都來水底相爭鬥，各要功成兩不然。殺得蝦魚對對搖頭躲，蟹鱉雙雙縮首潛。只聽水府群妖齊擂鼓，門前眾怪亂爭喧。好個沙門真悟淨，單身獨力展威權。躍浪翻波無勝敗，鞭迎杖架兩牽連。算來只為唐和尚，欲取真經拜佛天。
他二人戰經三十回合，不見高低。沙僧暗想道：「這怪物是我的對手，枉自不能取勝，且引他出去，教師兄打他。」這沙僧虛丟了個架子，拖著寶杖就走。那妖精更不趕來，道：「你去罷，我不與你鬥了，我且具柬帖兒去請客哩。」
沙僧氣呼呼跳出水來，見了行者道：「哥哥，這怪物無禮。」行者問道：「你下去許多時才出來，端的是甚妖邪？可曾尋見師父？」沙僧道：「他這裡邊有一座亭臺，臺門外橫書八個大字，喚做『衡陽峪黑水河神府』。我閃在傍邊，聽他在裡面說話，教小的們刷洗鐵籠，待要把師父與八戒蒸熟了，去請他舅爺來暖壽。是我發起怒來，就去打門。那怪物提一條竹節鋼鞭走出來，與我鬥了這半日，約有三十合，不分勝負。我卻使個佯輸法，要引他出來，著你助陣。那怪物乖得緊，他不來趕我，只要回去具柬請客。我才上來了。」行者道：「不知是個甚麼妖邪？」沙僧道：「那模樣象像個大鱉；不然，便是個鼉龍也。」行者道：「不知那個是他舅爺？」
說不了，只見那下灣裡走出一個老人，遠遠的跪下，叫：「大聖，黑水河河神叩頭。」行者道：「你莫是那棹船的妖邪，又來騙我麼？」那老人磕頭滴淚道：「大聖，我不是妖邪，我是這河內真神。那妖精舊年五月間，從西洋海趁大潮來於此處，就與小神交鬥。奈我年邁身衰，敵他不過，把我坐的那衡陽峪黑水河神府就占奪去住了，又傷了我許多水族。我卻沒奈何，徑往海內告他。原來西海龍王是他的母舅，不准我的狀子，教我讓與他住。我欲啟奏上天，奈何神微職小，不能得見玉帝。今聞得大聖到此，特來參拜投生。萬望大聖與我出力報冤。」行者聞言道：「這等說，西海龍王都該有罪。他如今攝了我師父與師弟，揚言要蒸熟了，去請他舅爺暖壽。我正要拿他，幸得你來報信。這等，河神你陪著沙僧在此看守，等我去海中，先把那龍王捉來，教他擒此怪物。」河神道：「深感大聖大恩。」
行者即駕雲，徑至西洋大海。按觔斗，捻了避水訣，分開波浪。正然走處，撞見一個黑魚精捧著一個渾金的請書匣兒，從下流頭似箭如梭鑽將上來。被行者撲個滿面，掣鐵棒分頂一下，可憐就打得腦漿迸出，腮骨查開，嗗都的一聲，飄出水面。他卻揭開匣兒看處，裡邊有一張簡帖，上寫著：
愚甥鼉潔，頓首百拜，啟上二舅爺敖老大人臺下：向承佳惠，感感。今因獲得二物，乃東土僧人，實為世間之罕物，甥不敢自用。因念舅爺聖誕在邇，特設菲筵，預祝千壽。萬望車駕速臨，是荷。」
行者笑道：「這廝都把供狀先遞與老孫也。」這才袖了帖子，往前再行。早有一個探海的夜叉望見行者，急抽身撞上水晶宮：「報大王：齊天大聖孫爺爺來了。」
那龍王敖順，即領眾水族，出宮迎接道：「大聖，請入小宮少座，獻茶。」行者道：「我還不曾吃你的茶，你倒先吃了我的酒也！」龍王笑道：「大聖一向皈依佛門，不動葷酒，卻幾時請我吃酒來？」行者道：「你便不曾去吃酒，只是惹下一個吃酒的罪名了。」敖順大驚道：「小龍為何有罪？」行者袖中取出簡帖兒，遞與龍王。
龍王見了，魂飛魄散，慌忙跪下，叩頭道：「大聖恕罪。那廝是舍妹第九個兒子。因妹夫錯行了風雨，刻減了雨數，被天曹降旨，著人曹官魏徵丞相夢裡斬了。舍妹無處安身，是小龍帶他到此，恩養成人。前年不幸舍妹疾故，惟他無方居住，我著他在黑水河養性修真，不期他作此惡孽。小龍即差人去擒他來也。」行者道：「你令妹共有幾個賢郎？都在那裡作怪？」龍王道：「舍妹有九個兒子。那八個都是好的：第一個小黃龍，見居淮瀆；第二個小驪龍，見住濟瀆；第三個青背龍，占了江瀆；第四個赤髯龍，鎮守河瀆；第五個徒勞龍，與佛祖司鐘；第六個穩獸龍，與神宮鎮脊；第七個敬仲龍，與玉帝守擎天華表；第八個蜃龍，在大家兄處砥據太岳。此乃第九個鼉龍，因年幼無甚執事，自舊年才著他居黑水河養性，待成名，別遷調用。誰知他不遵吾旨，衝撞大聖也。」
行者聞言，笑道：「你妹妹有幾個妹丈？」敖順道：「只嫁得一個妹丈，乃涇河龍王。向年以此被斬，舍妹孀居於此，前年疾故了。」行者道：「一夫一妻，如何生此幾個雜種？」敖順道：「此正謂『龍生九種，九種各別。』」行者道：「我才心中煩惱，欲將簡帖為證，上奏天庭，問你個通同作怪，搶奪人口之罪。據你所言，是那廝不遵教誨，我且饒你這次：一則是看你昆玉分上；二來只該怪那廝年幼無知，你也不甚知情。你快差人擒來，救我師父，再作區處。」敖順即喚太子摩昂：「快點五百蝦魚壯兵，將小鼉捉來問罪。」一壁廂安排酒席，與大聖陪禮。行者道：「龍王再勿多心，既講開饒了你便罷，又何須辦酒？我今須與你令郎同去：一則老師父遭愆，二則我師弟盼望。」
那老龍苦留不住，又見龍女捧茶來獻。行者立飲他一盞香茶，別了老龍，隨與摩昂領兵，離了西海，早到黑水河中。行者道：「賢太子，好生捉怪，我上岸去也。」摩昂道：「大聖寬心，小龍子將他拿上來先見了大聖，懲治了他罪名，把師父送上來，才敢帶回海內，見我家父。」行者欣然相別，捏了避水訣，跳出波津，徑到了東邊崖上。沙僧與那河神迎著道：「師兄，你去時從空而去，怎麼回來卻自河內而回？」行者把那打死魚精，得簡帖，怪龍王，與太子同領兵來之事，備陳了一遍。沙僧十分歡喜，都立在岸邊，候接師父不題。
卻說那摩昂太子著介士先到他水府門前，報與妖怪道：「西海老龍王太子摩昂來也。」那怪正坐，忽聞摩昂來，心中疑惑道：「我差黑魚精投簡帖拜請二舅爺，這早晚不見回話，怎麼舅爺不來，卻是表兄來耶？」正說間，只見那巡河的小怪又來報：「大王，河內有一枝兵，屯於水府之西，旗號上書著『西海儲君摩昂小帥』。」妖怪道：「這表兄卻也狂妄。想是舅爺不得來，命他來赴宴。既是赴宴，如何又領兵勞士？咳！但恐其間有故。」教：「小的們，將我的披掛鋼鞭伺候，恐一時變暴。待我且出去迎他，看是何如。」眾妖領命，一個個擦掌摩拳準備。
這鼉龍出得門來，真個見一枝海兵劄營在右。只見：
征旗飄繡帶，畫戟列明霞。寶劍凝光彩，長槍纓繞花。弓彎如月小，箭插似狼牙。大刀光燦燦，短棍硬沙沙。鯨鰲並蛤蚌，蟹鱉共魚蝦。大小齊齊擺，干戈似密麻。不是元戎令，誰敢亂爬蹅？
鼉怪見了，徑至那營門前，厲聲高叫：「大表兄，小弟在此拱候，有請。」有一個巡營的螺螺，急至中軍帳：「報千歲殿下：外有鼉龍叫請哩。」太子按一按頂上金盔，束一束腰間寶帶，手提一根三棱簡，拽開步，跑出營去，道：「你來請我怎麼？」鼉龍進禮道：「小弟今早有簡帖拜請舅爺，想是舅爺見棄，著表兄來的。兄長既來赴席，如何又勞師動眾？不入水府，扎營在此，又貫甲提兵，何也？」太子道：「你請舅爺做甚？」妖怪道：「小弟一向蒙恩賜居於此，久別尊顏，未得孝順。昨日捉得一個東土僧人，我聞他是十世修行的元體，人吃了他，可以延壽，欲請舅爺看過，上鐵籠蒸熟，與舅爺暖壽哩。」太子喝道：「你這廝十分懵懂！你道僧人是誰？」妖怪道：「他是唐朝來的僧人，往西天取經的和尚。」太子道：「你只知他是唐僧，不知他手下徒弟利害哩。」妖怪道：「他有一個長嘴的和尚，喚做個豬八戒，我也把他捉住了，要與唐和尚一同蒸吃。還有一個徒弟，喚做沙和尚，乃是一條黑漢子，晦氣色臉，使一根寶杖，昨日在這門外與我討師父，被我帥出河兵，一頓鋼鞭，戰得他敗陣逃生，也不見怎的利害。」
太子道：「原來是你不知。他還有一個大徒弟，是五百年前大鬧天宮上方太乙金仙齊天大聖。如今保護唐僧往西天拜佛求經，是普陀巖大慈大悲觀音菩薩勸善，與他改名，喚做孫悟空行者。你怎麼沒得做，撞出這件禍來？他又在我海內遇著你的差人，奪了請帖，徑入水晶宮，拿捏我父子們有結連妖邪，搶奪人口之罪。你快把唐僧、八戒送上河邊，交還了孫大聖，憑著我與他陪禮，你還好得性命；若有半個『不』字，休想得全生居於此也。」那怪鼉聞此言，心中大怒道：「我與你嫡親的姑表，你倒反護他人。聽你所言，就教把唐僧送出。天地間那裡有這等容易事也？你便怕他，莫成我也怕他？他若有手段，敢來我水府門前與我交戰三合，我才與他師父；若敵不過我，就連他也拿來，一齊蒸熟，也沒甚麼親人，也不去請客，自家關了門，教小的們唱唱舞舞，我坐在上面，自自在在，吃他娘不是。」
太子見說，開口罵道：「這潑邪！果然無狀。且不要教孫大聖與你對敵，你敢與我相持麼？」那怪道：「要做好漢，怕甚麼相持？」教：「取披掛。」呼喚一聲，眾小妖跟隨左右，獻上披掛，捧上鋼鞭。他兩個變了臉，各逞英雄；傳號令，一齊擂鼓。這一場比與沙僧爭鬥，甚是不同。但見那：
旌旗照耀，戈戟搖光。這壁廂營盤解散，那壁廂門戶開張。摩昂太子提金簡，鼉怪掄鞭急架償。一聲炮響河兵烈，三棒鑼鳴海士狂。鰕與鰕爭，蟹與蟹鬥。鯨鰲吞赤鯉，鯁鮊起黃鱨。鯊鯔吃鮆鯖魚走，牡蠣擒蟶蛤蚌慌。少揚刺硬如鐵棍，鯤司針利似鋒芒。鱏鯕追白蟮，魲鱠捉烏鯧。一河水怪爭高下，兩處龍兵定弱強。混戰多時波浪滾，摩昂太子賽金剛。喝聲金簡當頭重，拿住妖鼉作怪王。
這太子將三稜簡閃了一個破綻，那妖精不知是詐，鑽將進來，被他使個解數，把妖精右臂只一簡，打了個躘踵。趕上前，又一拍腳，跌倒在地。眾海兵一擁上前，揪翻住，將繩子背綁了雙手，將鐵索穿了琵琶骨，拿上岸來。押至孫行者面前道：「大聖，小龍子捉住妖鼉，請大聖定奪。」
行者與沙僧見了道：「你這廝不遵旨令。你舅爺原著你在此居住，教你養性存身，待你名成之日，別有遷用。你怎麼強占水神之宅，倚勢行兇，欺心誑上，弄玄虛，騙我師父、師弟？我待要打你這一棒，奈何老孫這棒子甚重，略打打兒就了了性命。你將我師父安在何處哩？」那怪叩頭不住道：「大聖，小鼉不知大聖大名。卻才逆了表兄，騁強背理，被表兄把我拿住。今見大聖，幸蒙大聖不殺之恩，感謝不盡。你師父還綑在那水府之間，望大聖解了我的鐵索，放了我手，等我到河中送他出來。」摩昂在傍道：「大聖，這廝是個逆怪，他極奸詐，若放了他，恐生惡念。」沙和尚道：「我認得他那裡，等我尋師父去。」
他兩個跳入水中，徑至水府門前。那裡門扇大開，更無一個小卒。直入亭臺裡面，見唐僧、八戒赤條條都綑在那裡。沙僧即忙解了師父，河神亦隨解了八戒，一家背著一個，出水面，徑至岸邊。豬八戒見那妖精鎖綁在側，急掣鈀上前就築，口裡罵道：「潑邪畜！你如今不吃我了？」行者扯住道：「兄弟，且饒他死罪罷，看敖順賢父子之情。」摩昂進禮道：「大聖，小龍子不敢久停。既然救得你師父，我帶這廝去見家父；雖大聖饒了他死罪，家父決不饒他活罪，定有發落處置，仍回覆大聖謝罪。」行者道：「既如此，你領他去罷。多多拜上令尊，尚容面謝。」那太子押著那妖潑，投水中，帥領海兵，徑轉西洋大海不題。
卻說那黑水河神謝了行者道：「多蒙大聖復得水府之恩。」唐僧道：「徒弟啊，如今還在東岸，如何渡此河也？」河神道：「老爺勿慮，且請上馬，小神開路，引老爺過河。」那師父才騎了白馬，八戒採著韁繩，沙和尚挑了行李，孫行者扶持左右。只見河神作起阻水的法術，將上流擋住，須臾，下流撤乾，開出一條大路。師徒們行過西邊，謝了河神，登崖上路。這正是：
禪僧有救朝西域，徹地無波過黑河。
畢竟不知怎生得拜佛求經，且聽下回分解。
English
The Fiends of the Black River Carry the Monk Off; the Dragon Prince of the Western Sea Takes the Alligator Home
Now the Bodhisattva recited the spell several times over before she stayed her voice, and the monster's pain ceased. He came to himself and rose to look: about his neck and on his hands and feet were golden fillets, biting tight with pain; and when he tried to take one off, he could not budge it a hair. The treasure had already taken root in his flesh, and the more he rubbed, the more it hurt. Pilgrim laughed: “My pretty one — the Bodhisattva feared you wouldn't grow up, so she got you a neck ring and bracelets to wear.” At this the child fell into fresh vexation, snatched up his spear, and stabbed wildly at Pilgrim. Pilgrim hastily slipped aside and stood behind the Bodhisattva, calling: “Say the spell, say the spell!” The Bodhisattva dipped the willow sprig in a drop of sweet dew, sprinkled it, and called: “Join!” And behold, he dropped the spear, and his two hands came together palm to palm before his breast, never to be parted again. The Guanyin Clasp handed down to this day — that is its meaning. The child could not open his hands or take up his spear; only then did he understand how deep and subtle the dharma was, and having no other choice, he bowed his head to the ground.
The Bodhisattva recited the true word, tipped the pure vase, and drew back into it the whole sea's water, leaving not a drop behind. To Pilgrim she said: “Wukong, the demon is subdued — only his wild heart is not yet settled. I shall make him bow at every step, all the way to Mount Potalaka, and only then release the spell. Now go quickly to the cave and rescue your master.” Pilgrim turned, knocked his head, and said: “I am grateful for the Bodhisattva's long journey — your disciple will see you part of the way.” The Bodhisattva said: “No need. I fear you would only be costing your master his life.” Pilgrim, hearing, took his leave joyfully, with bows. The monster had already come to his true fruit: fifty-three visits, bowing to Guanyin at every one.
And of the good Bodhisattva's taking the child, no more. Now Sha Monk had sat long in the wood, waiting for Pilgrim in vain; so he swung the luggage onto the horse, took the demon-subduing staff in one hand and the bridle in the other, and came out of the pine wood to look south — and saw Pilgrim coming in high spirits. Sha Monk met him: “Brother, how is it you went to invite the Bodhisattva and are only back now? I've been roasted with worry.” Pilgrim said: “You're still dreaming — old Sun has invited the Bodhisattva and subdued the demon.” Then he told out, from beginning to end, all the Bodhisattva's powers. Sha Monk was overjoyed: “Then let's go rescue Master.”
The two of them leapt across the ravine, came up to the gate, tied the horse, and charged into the cave with weapons raised, cut down the demons to the last one, untied the leather bag, and let Bajie out. The Idiot thanked Pilgrim: “Brother, where is that demon? Let me go give him a few strokes of the rake and work off my temper.” Pilgrim said: “First let's find Master.”
The three went straight to the back, and there was their master, stark naked, trussed in the courtyard and crying. Sha Monk made haste to loose the ropes, and Pilgrim fetched his clothes and dressed him. The three knelt before him: “Master, you have suffered.” Tripitaka thanked them: “Worthy disciples, what trouble I have been to you all! How did you ever subdue the demon?” Pilgrim told the tale once more, of inviting the Bodhisattva and taking the child. Tripitaka, hearing it, at once knelt and bowed toward the south. Pilgrim said: “There's no thanking her — it is rather we who did her a kindness, gaining her a child.” When people tell how the child bowed to Guanyin, fifty-three visits, and at every visit saw the Buddha — this is it.
They had Sha Monk gather up the treasures in the cave; then they looked out rice and grain, made a vegetarian meal, and served their master. The elder owed his life wholly to the Great Sage Sun; the true scriptures, only to the handsome monkey spirit.
Master and disciples left the cave, mounted the saddled horse, took the great road, and bent their hearts due west. They traveled a month and more when suddenly they heard water sounding in their ears. Tripitaka was badly startled: “Disciples, what water is that again?” Pilgrim laughed: “Master, you're too full of suspicions — you'll never make a monk. Four of us traveling together — how is it only you hear water sounds? Have you forgotten the Heart Sutra too?” Tang monk said: “The Heart Sutra was given me by word of mouth by the Chan Master Crow's Nest of Floating-Tower Mountain — fifty-four lines in all, two hundred and seventy characters. I learned it by ear and have recited it ever since: which line of it do you think I've forgotten?” Pilgrim said: “Master, you have forgotten ‘no eye, ear, nose, tongue, body, mind.’ We who have left home: the eye does not look on forms, the ear does not listen to sounds, the nose does not sniff scents, the tongue does not taste flavors, the body does not know cold and heat, the mind does not harbor vain fancies — that is called driving out the six bandits. Now, for the sake of the scriptures, you brood on every thought; fearing demons, you will not give up your body; wanting a meal, your tongue stirs; loving sweet smells, your nose is touched; hearing a sound, your ear startles; seeing a thing, your eye fixes — and so you summon these six bandits in a swarm. How will you ever reach the Western Heaven and see Buddha?” Tripitaka, hearing, fell silent and brooded: “Disciples, I—”
Ever since the day I left my sovereign lord, I have hurried day and night, faithful at my devotions.Straw sandals worn through the mists on the mountain tops; a bamboo hat thrust through the clouds along the ridges.In the still of night the gibbons' cry, beyond all pity; in the bright of moon the birds' clamor, past all bearing.When shall the three-times-three rounds be complete, and I fetch the wondrous dharma-scripture of the Tathagata?”
Pilgrim, hearing it out, could not help clapping his hands and laughing: “So Master is only homesick and cannot shake it. If it's the three-times-three rounds you want completed — what is hard in that? The saying goes: ‘When the work is done, success comes of itself.’” Bajie turned his head: “Brother, at the rate these demons and hindrances pile up, we could walk a thousand years and never get there.” Sha Monk said: “Second brother, you and I are alike — clumsy of mouth and dull of cheek. Don't rub big brother's sore. Just keep shouldering the load and grinding the pole: one day we shall succeed.”
Master and disciples were talking as they went, feet never resting, hooves at their quickest, when before them lay a stretch of black water rolling to the sky, and the horse could go no farther. The four stood on the bank and looked hard — and this is what they saw:
Thick waves on thick waves, turbid billows upon billows: thick waves rolling dark flood-water, turbid billows curling black oil. Near at hand it mirrors no man's shadow; far off you cannot find the shape of a tree. A churning flood of ink upon the ground; a surging thousand li of gray. The foam floats up like heaps of charcoal; the spray rises like tossed coal. Oxen and sheep will not drink; crows and magpies can hardly fly. Oxen and sheep will not drink — the depth of black offends them; crows and magpies can hardly fly — the boundless gloom appalls them. Only the reeds on the banks know the seasons' turn; on the sand spits flowers and grasses vie in green and wonder. Lakes and rivers the world has everywhere; brooks and springs and marshes the world holds in plenty. Man's life has its meetings everywhere — but who ever saw the Black River of the West?
Tang monk dismounted: “Disciples, why is this water so black and turbid?” Bajie said: “Somebody's indigo vat has been upset.” Sha Monk said: “No — somebody has been washing brushes and inkstones.” Pilgrim said: “Stop your guessing and babbling, and find a way to get Master across.” Bajie said: “This river would be no trouble for old Pig: either ride a cloud over, or sink down and wade the bottom — inside the time of a meal I'd be across.” Sha Monk said: “Leave it to old Sha: a dive and a bound over the water — a moment and I'm across.” Pilgrim said: “For us it is easy — it's Master who is hard.” Tripitaka said: “Disciples, how wide is this river?” Bajie said: “Ten li and more, near as matters.” Tripitaka said: “You three work out which of you will carry me over.” Pilgrim said: “Bajie can carry you.” Bajie said: “It's a bad job, carrying: if I carry you and ride the clouds, I cannot lift three feet off the ground. The saying goes: ‘A mortal on one's back weighs as a hill.’ And if I carry you wading, you would drag me under with you.”
Master and disciples were all taking counsel at the water's edge when, upstream, they saw a man sculling a little boat down toward them. Tang monk rejoiced: “Disciples, here is a boat — let us have him ferry us across.” Sha Monk hailed at the top of his voice: “Boatman! Come ferry us over, come ferry us over!” The man in the boat said: “I am no ferry — how would I ferry people?” Sha Monk said: “In heaven and on earth, accommodation comes first. You may be no ferry, but neither are we your everyday callers. We are Buddha's sons, sent under imperial edict from the Land of the East to fetch scriptures. Do us this accommodation, ferry us over, and you shall have our thanks.” The man, hearing, sculled in close to the bank and, leaning on his oar, said: “Master, my boat is small and your company is large — how could I carry you all at once?” Tripitaka came up and looked: the boat was carved from a single log, with room inside for only two to sit. Tripitaka said: “What are we to do?” Sha Monk said: “Then it is two crossings.” Bajie set his wits to work, angling to dodge the labor and snatch the credit: “Wujing, you and big brother stay here and watch the luggage and the horse; I'll escort Master across first, then come back for the horse. Big brother can leap across.” Pilgrim nodded: “You have it right.”
The Idiot handed Tang monk aboard; the boatman pushed off, hoisted the scull, and drove against the current, straight away. They had just reached midstream when there was a great crack of sound: waves rolled up and billows overturned, veiling the sky, blinding the sun. That gale was fearful! What a wind:
Across the sky a war-cloud rose; through midstream a thousand layers of black billows towered.Sand flew on both banks, drowning the sun's light; trees toppled on every side, shaking heaven with their howl.It overturned rivers and stirred seas — the dragon spirits feared; it flung earth and raised dust — flowers and trees shed their bloom.It boomed and thundered like the roar of spring gales; it came in gusts fierce as the howl of a starved tiger.Crabs and turtles, fish and shrimp bowed down before it; birds on the wing and beasts in the run lost nest and den.Boatmen on the Five Lakes all met disaster; households on the Four Seas could not hold their lives.The old fisherman in the brook could not hold his line; the sculler on the river, how could he keep his pole?Tiles ripped and bricks tumbled and houses fell; it shook heaven and rocked the earth and made Mount Tai sway.
This wind was the boatman's own doing: he was a monster of the Black River. And before their eyes Tang monk and Zhu Bajie, boat and all, plunged under the water, without shape or trace — off to what quarter, who could say.
On the bank Sha Monk and Pilgrim were panic-struck: “What now? Master meets calamity at every step: hardly out of the demon's toils, blessed with a quiet road, and now this Black River to stumble into.” Sha Monk said: “Could the boat have overturned? Let us search downstream.” Pilgrim said: “It is no overturning. If the boat had turned, Bajie can swim: he would have guarded Master and waded out with him. I noticed that boatman had something not right about him. I daresay it was he who raised the wind and dragged Master under.” Sha Monk said: “Why didn't you say so sooner, brother? You watch the horse and luggage; I'll go down into the water and look.” Pilgrim said: “That water has an ugly color — I'm afraid it is beyond you.” Sha Monk said: “How does it compare with my Flowing Sand River? I can manage it — I can manage it.”
Good monk: he stripped off his gown, bound up his hands and feet, swung the demon-subduing staff, and with a slap parted the water and dove into the waves, striding ahead in great steps. As he went he heard voices. Sha Monk slipped aside and peeped: beyond was a pavilion terrace, and across the terrace gate were fixed eight large characters: THE SHRINE OF THE RIVER GOD OF THE BLACK RIVER, HENGYANG RAVINE. And he heard the monster, seated above, say: “Long have I labored; today at last I have my prize. This monk is a good man who has cultivated himself through ten lives: one piece of his flesh, and one lives ageless and deathless. For him I have waited long enough — and today my hope is not betrayed.” He called: “Lads, carry out the iron cage quickly, steam these two monks whole, prepare cards of invitation, and ask Second Uncle to come and warm his birthday.” Sha Monk, hearing, could not contain the fire in his breast: he whipped out the precious staff and hammered the door at random, cursing: “You brazen thing! Hand out my master the Tang monk and my brother Bajie at once!” The fiends inside the door fled in terror to report: “Disaster!” The old monster asked: “What disaster?” The little demon said: “There's a monk outside with a face the color of bad luck, hammering the front gate and cursing — he wants his people back!”
The monster, hearing, called for his arms. The little demons carried them out; the old monster armed himself from head to foot, took up a steel whip ridged like bamboo joints, and came out the door — truly a picture of ferocity and venom. Here is what he looked like:
A square face, round glaring eyes bright with rosy light; a curling lip, a giant mouth red as a gore-bowl.A few iron-wire whiskers, sparse and swaying; blood-red temples, wild hair in a shock.In shape a true Taisui showing forth his power; in look a thunder-lord in fury, grim.A coat of iron mail a-glitter with round flowers; a golden helmet on his head, thick-set with gems.The bamboo-jointed steel whip carried in his hand; at every stride a wild wind dragging at his heels.Born of the waves he was, a thing of water; leaving his old course, he turned ferocious.To ask this fiend his true name and surname: in his former life he was called the Little Alligator Dragon.
The monster bellowed: “Who is it hammering on my door?” Sha Monk said: “You witless brazen monster! Why did you work your trick, change into a boatman, row your boat, and carry off my master? Give him back at once and I'll spare your life.” The monster laughed aloud: “Monk, you don't know whether you're dead or alive. Your master is taken, and I mean to steam him for my guests. Come up here and try me for mastery. Hold me three rounds, and I'll give you back your master; fail to hold me three, and you'll be steamed and eaten with the rest — and forget the Western Heaven.” Sha Monk, hearing, blazed with rage, swung the precious staff, and smashed at his head; the monster raised the steel whip and met him with a hasty parry. And so the two of them, beneath the water, fell to a fine fight:
The demon-subduing staff and the bamboo-jointed whip; two men in fury, each straining to be first. One a thousand-year monster in the Black River's bed; one an immortal of old outside the Hall of Numinous Emptiness. That one, greedy for a taste of Tripitaka's flesh; this one, guarding the Tang monk's precious, hapless life. Both came to contend beneath the water, each bent on winning and neither yielding. They fought till the fish and shrimp, in pairs, shook their heads and hid; till crabs and turtles, two by two, tucked in their heads and sank. Nothing to hear but the demons of the water palace drumming in chorus, and the monsters at the gate clamoring in a brawl. A true son of thegate of Śākya, Wujing indeed: alone, unaided, he put forth his power. He rode the waves and tumbled the billows, no victor yet declared; whip met staff, staff parried whip, and neither gave an inch. All for the monk of Tang, in the end: he would fetch the true scriptures and bow before Buddha in heaven.
The two fought some thirty rounds with no sign of a winner. Sha Monk thought to himself: “This monster is my match: to fight on is to win nothing. Let me lead him out and have big brother strike him.” So Sha Monk feinted a slip, dragged his staff, and made off. The monster did not pursue at all, saying: “Be off with you. I am done fencing with you — I have invitations to write for my guests.”
Sha Monk came boiling out of the water and found Pilgrim: “Brother, the monster is a disgrace.” Pilgrim asked: “You were down there long enough — what manner of monster is he, truly? Did you find Master?” Sha Monk said: “Inside there is a pavilion terrace, and across the terrace gate, eight large characters: ‘The Shrine of the River God of the Black River, Hengyang Ravine.’ I slipped aside and heard him talking within: he was telling his lads to scrub the iron cage, meaning to steam Master and Bajie whole and invite his uncle to warm his birthday. I flared up and hammered the gate. The monster came out with a bamboo-jointed steel whip and fought me half the day, some thirty rounds, with no decision. I made as if to lose, meaning to lead him out and have you fall on him; but the monster was too cute: he would not chase me — he only wanted to go back and write his invitations. So I came up.” Pilgrim said: “What manner of monster would he be?” Sha Monk said: “By his looks, something like a giant soft-shell — or else an alligator dragon.” Pilgrim said: “And who would this uncle of his be?”
He had scarcely spoken when out of the bend below came an old man, who knelt at a distance and called: “Great Sage — the River God of the Black River kowtows.” Pilgrim said: “Are you that boatman fiend again, come to trick me once more?” The old man knocked his head, weeping: “Great Sage, I am no fiend: I am the true god of this river. Last year, in the fifth month, that monster came here riding the spring tide out of the Western Sea and fell to blows with me, your humble god. But I am old and my strength is gone; I could not stand against him. He seized from me the shrine itself, the River God's house at Hengyang Ravine, and lives in it, and he has killed many of my fish-folk. Having no other course, I went to the sea to lodge a complaint — and it turned out the Dragon King of the Western Sea is his uncle. He would not accept my charge, and told me to give over the place to him. I would have carried the case to highest heaven, but I am a god of small office and low rank and could never come before the Jade Emperor. Now, hearing the Great Sage had come here, I have come specially to bow before you and cast in my lot. I beg the Great Sage to exert his power and redress my wrong.” Pilgrim, hearing, said: “If that is how it is, the Dragon King of the Western Sea is culpable too. The monster has now carried off my master and my brother, and threatens to steam them and invite his uncle to warm his birthday. I was on the point of taking him, and it is lucky you have brought word. Very well, River God: stay here with Sha Monk and keep watch, while I go to the sea, seize the Dragon King first, and make him take this monster.” The River God said: “May the Great Sage's great kindness be repaid a thousandfold.”
Pilgrim rode his cloud straight to the vast ocean of the west. He checked his somersault, pinched the water-averting sign, and parted the waves. As he went he ran into a black fish spirit hurrying up from downstream like an arrow, like a shuttle, hugging a case of all-gold invitation letters. Pilgrim ran full into his face, whipped out the iron staff, and dealt him a blow on the crown — poor soul: out burst the brains, the jawbone split, and with a gulp he floated to the surface. Pilgrim opened the case and looked: inside was a card of invitation, written:
“Your humble nephew, Jie the Alligator, bows a hundred times and lays this before Second Uncle, His Excellency Ao: Long have I enjoyed your kindness, and I am grateful. I have now taken two prizes — monks of the Land of the East, truly rarities in this world — and your nephew dares not enjoy them alone. Since Uncle's holy birthday is near, I have laid a modest feast, to wish you in advance a thousand years of life. I beg your chariot to come quickly: it will be an honor.”
Pilgrim laughed: “The rascal has gone and handed his confession to old Sun first.” He tucked the card in his sleeve and went on his way. Presently a yaksha scouting the sea caught sight of Pilgrim, whipped about, and tumbled into the crystal palace: “Report to the Great King: Grandpa Sun, the Great Sage Equal to Heaven, is here!”
The Dragon King Ao Shun at once led out his host of water folk and came from the palace to meet him: “Great Sage, pray step into my poor palace and sit a while, and let me offer tea.” Pilgrim said: “I haven't drunk your tea yet — but you've drunk my wine already!” The Dragon King laughed: “Great Sage, you have long been of the Buddha's gate and touch neither meat nor wine: when did you ever invite me to drink?” Pilgrim said: “You never went to drink — but you have incurred the guilt of a drinking party all the same.” Ao Shun, greatly startled, said: “Where does the guilt of your humble dragon lie?” Pilgrim drew the card from his sleeve and handed it to the Dragon King.
At sight of it the Dragon King's soul fled and his spirit scattered; he hastened to his knees and knocked his head: “Great Sage, pardon my offense. That fellow is my younger sister's ninth son. Because her husband erred in his ordering of wind and rain and cut short the number of falls, the courts of heaven decreed his death, and the official of the human court, Prime Minister Wei Zheng, beheaded him in a dream. My sister had nowhere to turn, so this humble dragon took her in and brought up the boy. The year before last my sister, poor soul, sickened and died; and the boy being without means of livelihood, I set him in the Black River to order his nature and cultivate the truth — who could have known he would commit this wickedness? This humble dragon will send men at once to seize him.” Pilgrim said: “How many worthy sons has your sister in all? And where are they all playing their pranks?” The Dragon King said: “My sister had nine sons, and eight of them are good ones. The first, the Little Yellow Dragon, keeps the Huai River's shrine; the second, the Little Black Dragon, keeps the Ji River's; the third, the Green-Backed Dragon, holds the Yangtze's; the fourth, the Red-Whiskered Dragon, guards the Yellow River's; the fifth, the Toiling Dragon, keeps the bell for the Buddha; the sixth, the Roof-Preserving Dragon, props the ridges of the divine palaces; the seventh, the Reverent Dragon, upholds the sky-sustaining columns of the Jade Emperor; the eighth, the Mirage Dragon, stands firm on the Great Mountain at our eldest brother's. This is the ninth, the Alligator Dragon: being young and without a charge, only last year I set him to dwell in the Black River and order his nature, until his name was made and he could be shifted and advanced. Who could have known he would disobey my word and run foul of the Great Sage?”
Pilgrim, hearing, laughed: “And how many husbands has your sister had?” Ao Shun said: “She was given in marriage once only: to the Dragon King of the Jing River, who was beheaded for his fault years ago, and my sister lived a widow here until she sickened and died the year before last.” Pilgrim said: “One husband, one wife — how did they breed this litter of mongrels?” Ao Shun said: “That is just what they mean by ‘A dragon breeds nine kinds, and no two of the nine are alike.’” Pilgrim said: “A moment ago my temper was up, and I meant to take this card as evidence and carry it to the courts of heaven, and charge you with scheming with monsters and kidnapping folk. But by your account the fault is his — he disobeyed instruction — and this once I will spare you: first, for the sake of your brothers; and second, because the blame is the young fool's own, and you cannot have known much about it. Send men quickly and seize him, and rescue my master; what follows we will settle after.” Ao Shun at once called his son Mo Ang: “Pick five hundred strong soldiers of shrimp and fish, quickly, and take the little alligator prisoner for judgment.” On the other side they made ready a feast to make amends to the Great Sage. Pilgrim said: “Dragon King, set your mind at rest. Once I have said I spare you, it is settled — what need of a feast? I must go with your son now: first, my master is in peril; second, my brother will be on the watch for me.”
The old dragon pressed him to stay in vain — and there was the Dragon Maiden coming with tea on her palms. Pilgrim stood and drank a cup of the fragrant tea, took leave of the old dragon, and went with Mo Ang at the head of the troops. They left the Western Sea and soon were over the Black River. Pilgrim said: “Worthy prince, take your monster handsomely; I am going ashore.” Mo Ang said: “Set your heart at ease, Great Sage. This humble dragon-son will bring him up before you first, let his guilt be judged, and have your master handed up — only then dare I take him back to the sea and face my father.” Pilgrim parted from him in good spirits, pinched the water-averting sign, sprang out of the wave-hollow, and came to the eastern bank. Sha Monk and the River God met him: “Brother, you went off into the sky — how is it you come back out of the river?” Pilgrim told them all of it: the fish spirit killed, the card seized, the Dragon King called to account, and the prince come with his troops. Sha Monk was overjoyed; and they all stood on the bank waiting to welcome Master — no more of that.
Now Prince Mo Ang sent an officer on ahead to the water monster's own gate with the word: “Mo Ang, prince of the old Dragon King of the Western Sea, is come!” The monster was sitting in state when he heard of Mo Ang's coming, and his heart filled with doubt: “I sent the black fish spirit with my card to beg Second Uncle — and by this hour not a word back. Why is it not my uncle but my cousin who comes?” While he spoke, the little demon patrolling the river came again to report: “Great King, there is a body of troops in the river, encamped west of the water palace, and on the banner is written: ‘Mo Ang the Little Commander, Heir of the Western Sea.’” The monster said: “My cousin grows grand. I suppose my uncle could not come, and sent him to the feast. But if it is a feast, why bring troops and weary soldiers? Ah — I fear there is something behind it.” He called: “Lads, have my arms and steel whip in waiting; there may be a sudden storm. I will go out and welcome him and see how it stands.” The demons took the order, every one rubbing his palms and flexing his fists, ready.
The alligator monster came out his gate and saw, in truth, a sea host encamped on his right. And this is what it was like:
Banners of war floating with embroidered streamers; painted halberds ranked in bright dawn-red.Precious swords holding their gathered shine; long spears with tassels wreathed like flowers.Bows bent like little moons; arrows bristling like a wolf's fangs.Great blades glittering; short cudgels hard and rasping.Whales and sea-turtles with clams and mussels; crabs and turtles with fish and shrimp.Great and small drawn up in order; arms and armor close as scattered hemp.Had it not been the marshal's order, who would dare come trampling here?
The alligator monster walked straight to the camp gate and hailed at the top of his voice: “Great cousin! Your little brother waits here with folded hands and begs the favor.” A whelk on camp patrol hurried to the central tent: “Report to His Highness of the thousand years: the alligator dragon is outside, calling to invite you.” The prince squared the golden helmet on his head, tightened the jeweled belt at his waist, took up a three-edged mace, swung into his stride, and ran out of the camp: “What have you invited me for?” The alligator dragon made his courtesy: “This morning, little brother sent up a card begging Uncle; I suppose Uncle disdained to come, and sent you, cousin. But brother, if you come to the feast, why put troops in motion and people to trouble? You do not enter my water palace but pitch camp here, and you come in mail with weapons in hand — how so?” The prince said: “What did you want my uncle for?” The monster said: “Your humble brother has long enjoyed the grace of dwelling here, and it is ages since I saw my uncle's face or paid him my duty. Yesterday I took a monk of the Land of the East, and I am told he is a first-body cultivated through ten lives: whoever eats him lives the longer. I meant to have my uncle look him over, then steam him in the iron cage and warm Uncle's birthday with him.” The prince shouted: “You dunce, past all fooling! Do you know who that monk is?” The monster said: “A monk from the Tang, going to the Western Heaven for scriptures.” The prince said: “All you know is that he is the Tang monk. You do not know what a handful his disciples are.” The monster said: “He has a long-snouted disciple called Zhu Bajie; I have taken him too, to steam and eat with the Tang monk. There is another called Sha Monk, a black fellow with a face the color of bad luck, who swings a precious staff. Yesterday he stood outside my gate demanding his master, and I brought my river troops out and, with a bout of the steel whip, fought him till he broke and ran. He did not seem so very terrible.”
The prince said: “So that is what you did not know. He has another, the eldest disciple: five hundred years ago he wrecked the Heavenly Palace, an immortal great as the Grand Monad, the Great Sage Equal to Heaven. Now he guards the Tang monk westward to worship Buddha and seek the scriptures: the great-merciful, great-compassionate Bodhisattva Guanyin of Potalaka Rock, moved by goodness, gave him his new name — the Pilgrim Sun Wukong. What possessed you, to run yourself into such a calamity? He fell in with your messenger in my sea, seized the invitation, walked straight into the crystal palace, and had us father and sons by the collar — charging us with leaguing with monsters and kidnapping folk. Hand over the Tang monk and Bajie at the riverside this instant, give them back to the Great Sage Sun, and leave the apologizing to me — and you may keep your life. If half the word ‘no’ passes your teeth, you can forget living out the year in this place.” The alligator monster, hearing this, flared in rage: “You and I are cousin-german, bone of one bone — and you take the other side! By your talk, I am to hand over the Tang monk. Where in heaven and earth was such an easy bargain ever struck? You may fear him — do you suppose I fear him too? If he has the skill, let him come to my water palace gate and stand three rounds with me, and he shall have his master. If he cannot stand against me, I will take him as well and steam the lot: no kin, no guests invited — I will shut my own gate, set the lads singing and dancing, sit at the head of the table, and eat my fill at my ease.”
Hearing this, the prince opened his mouth to curse: “You brazen fiend! Past all decency, indeed. Never mind the Great Sage Sun's facing you — do you dare to stand against me?” The monster said: “If a man means to be a hero, what is he afraid of?” He called: “My arms!” At the word the little demons crowded at his elbows, brought his mail, and offered up the steel whip. The two of them changed face and matched heroes; the signal passed, and the drums beat together. This bout was nothing like the bout with Sha Monk. And this is what it was like:
Banners blazing; halberds tossing light. Here the camp breaks apart; there the gates stand open. Prince Mo Ang poises the golden mace; the alligator monster swings his whip to parry, blow for blow. One cannon-crack, and the river soldiers rage; three gong-beats, and the sea soldiery go wild. Shrimp against shrimp contends; crab against crab gives battle. Whale and turtle swallow the red carp; bream and whitefish put up the yellow cat. Shark and mullet eat the anchovy, and the mackerel flee; the oyster seizes the razor-shell, and clam and mussel panic. The shaoyang's spine is stiff as an iron club; the kun's sting is sharp as a blade's edge. Ray and bonito chase the white eel; perch and cuttle seize the black pomfret. All the river's monsters contend for mastery; the two dragon hosts settle weak and strong. Long they swirled in the fray, waves rolling — and Prince Mo Ang outdid the vajra warriors. One shout, and the golden mace came down full on the head: the monster alligator was taken, the king of mischief.
The prince let a gap show at the three-edged mace; the monster, scenting no trick, darted in — and was met with a turn of art: one rap of the mace on his right arm staggered him. The prince was after him; a kick, and down he sprawled. The sea soldiery swarmed over him, flipped him, bound his arms behind with cord, thrust an iron chain through the pipa bones of his shoulders, and brought him ashore. Haled before Pilgrim Sun, they said: “Great Sage, this humble dragon-son has taken the monster alligator: let the Great Sage judge.”
Pilgrim and Sha Monk saw him and said: “You wretch, you would not keep the mandate. Your uncle set you here to dwell, to order your nature and keep yourself, until your name was made and you should be advanced elsewhere. Why did you seize the water god's house by force, rely on power to do violence, cheat your betters with a false face, work your tricks, and gull away my master and my brother? I had a mind to give you this stroke of the staff — only old Sun's staff is very heavy: a light tap would snuff you out. Where have you put my master?” The monster knocked his head without cease: “Great Sage, this little alligator never knew the Great Sage's great name. Just now I crossed my cousin, trusting in strength against reason, and my cousin took me. Now, come before the Great Sage, I owe my life to your mercy in sparing it, and can never thank you enough. Your master is still bound inside the water palace. I beg the Great Sage to loosen my iron chain, free my hands, and let me go into the river and bring him out.” Mo Ang said at his side: “Great Sage, this fellow is a renegade monster, treacherous to the bone. Free him, and who knows what wicked thought may rise?” Sha Monk said: “I know the place. Let me go find Master.”
The two of them dove into the water and came straight to the water palace gate. The doors stood wide open, and not a soldier was in sight. They went straight in among the pavilions and terraces and found Tang monk and Bajie stark naked and trussed. Sha Monk made haste to loose his master, and the River God, coming after, loosed Bajie; one on each back they carried a man up through the surface and straight to the bank. Zhu Bajie, seeing the monster chained and bound close by, whipped out his rake and made to strike, cursing: “You brazen brute! Done eating me now?” Pilgrim held him: “Brother, let his capital offense go this once, for the sake of worthy Ao Shun and his son.” Mo Ang came forward with his courtesies: “Great Sage, this humble dragon-son dare not linger. Now that your master is rescued, I will take this fellow to see my father. Though the Great Sage pardons him the capital offense, my father will never pardon the living one: there will be judgment and disposal, and word sent back to the Great Sage with apologies.” Pilgrim said: “So be it — take him away. Bear many greetings to your father; I will thank him face to face some other day.” The prince haled the brazen monster into the water, led his sea troops, and made straight back to the vast ocean of the west — no more of that.
Now the River God of the Black River thanked Pilgrim: “What a debt, Great Sage — my water palace won back for me!” Tang monk said: “Disciples, we are still on the east bank. How do we cross this river?” The River God said: “Have no care, my lord. Mount your horse: your humble god will open the road and bring you over.” So the master mounted the white horse, Bajie led it by the bridle, Sha Monk shouldered the luggage, and Pilgrim Sun steadied him on either side. The River God then raised his art of damming water, holding back the stream above — and in a moment the channel below ran dry, and a great road lay open. Master and disciples walked over on the western side, thanked the River God, climbed the bank, and took the road. And so it was:
The monk of Zen, rescued, faces the western lands; the whole bed dry and waveless, they cross the Black River.
But how they would come to worship Buddha and fetch the scriptures? Listen to the next chapter to find out.
Chapter 44
Traditional Chinese
第四十四回 法身元運逢車力 心正妖邪度脊關
詩曰：
求經脫障向西遊，無數名山不盡休。兔走烏飛催晝夜，鳥啼花落自春秋。微塵眼底三千界，錫杖頭邊四百州。宿水餐風登紫陌，未期何日是回頭。
話說唐三藏幸虧龍子降妖，黑水河神開路，師徒們過了黑水河，找大路一直西來。真個是迎風冒雪，戴月披星。行夠多時，又值早春天氣。但見：
三陽轉運，萬物生輝。三陽轉運，滿天明媚開圖畫；萬物生輝，遍地芳菲設繡茵。梅殘數點雪，麥漲一川雲。漸開冰解山泉溜，盡放萌芽沒燒痕。正是那：太昊乘震，勾芒御辰；花香風氣暖，雲淡日光新；道傍楊柳舒青眼，膏雨滋生萬象春。
師徒們在路上，遊觀景色，緩馬而行，忽聽得一聲吆喝，好便似千萬人吶喊之聲。唐三藏心中害怕，兜住馬不能前進，急回頭道：「悟空，是那裡這等響振？」八戒道：「好一似地裂山崩。」沙僧道：「也就如雷聲霹靂。」三藏道：「還是人喊馬嘶。」孫行者笑道：「你們都猜不著，且住，待老孫看是何如。」
好行者，將身一縱，踏雲光，起在空中，睜眼觀看，遠見一座城池。又近覷，倒也祥光隱隱，不見甚麼凶氣紛紛。行者暗自沉吟道：「好去處，如何有響聲振耳？那城中又無旌旗戈戟，又不是炮聲響振，何以若人馬諠譁？」正疑間，只見那城門外，有一塊沙灘空地，攢簇了許多和尚，在那裡扯車兒哩。原來是一齊著力打號，齊喊「大力王菩薩」，所以驚動唐僧。
行者漸漸按下雲頭來看處，呀！那車子裝的都是磚瓦、木植、土坯之類。灘頭上坡最高，又有一道夾脊小路，兩座大關。關下之路都是直立壁陡之崖，那車兒怎麼拽得上去？雖是天色和暖，那些人卻也衣衫藍縷，看此像十分窘迫。行者心疑道：「想是修蓋寺院，他這裡五穀豐登，尋不出雜工人來，所以這和尚親自努力。」正自猜疑未定，只見那城門裡搖搖擺擺，走出兩個少年道士來。你看他怎生打扮。但見他：
頭戴星冠，身披錦繡。頭戴星冠光耀耀，身披錦繡彩霞飄。足踏雲頭履，腰繫熟絲絛。面如滿月多聰俊，形似瑤天仙客嬌。
那些和尚見道士來，一個個心驚膽戰，加倍著力，恨苦的拽那車子。行者就曉得了：「咦！想必這和尚們怕那道士；不然啊，怎麼這等著力拽扯？我曾聽得人言，西方路上有個敬道滅僧之處，斷乎此間是也。我待要回報師父，奈何事不明白，返惹他怪，道我這等一個伶俐之人，就不能探個實信。且等下去問得明白，好回師父話。」
你道他來問誰？好大聖，按落雲頭，去郡城腳下，搖身一變，變做個遊方的雲水全真，左臂上掛著一個水火籃兒，手敲著漁鼓，口唱著道情詞，近城門，迎著兩個道士，當面躬身道：「道長，貧道起手。」那道士還禮道：「先生那裡來的？」行者道：「我弟子雲遊於海角，浪蕩在天涯。今朝來此處，欲募善人家。動問二位道長：這城中那條街上好道？那個巷裡好賢？我貧道好去化些齋吃。」那道士笑道：「你這先生，怎麼說這等敗興的話？」行者道：「何為敗興？」道士道：「你要化些齋吃，卻不是敗興？」行者道：「出家人以乞化為由，卻不化齋吃，怎生有錢買？」道士笑道：「你是遠方來的，不知我這城中之事。我這城中，且休說文武官員好道，富民長者愛賢，大男小女見我等拜請奉齋，這般都不須掛齒，頭一等就是萬歲君王好道愛賢。」
行者道：「我貧道一則年幼，二則是遠方乍來，實是不知。煩二位道長將這裡地名，君王好道愛賢之事，細說一遍，足見同道之情。」道士說：「此城名喚車遲國。寶殿上君王與我們有親。」行者聞言，呵呵笑道：「想是道士做了皇帝？」他道：「不是。只因這二十年前，民遭亢旱，天無點雨，地絕穀苗，不論君臣黎庶，大小人家，家家沐浴焚香，戶戶拜天求雨。正都在倒懸捱命之處，忽然天降下三個仙長來，俯救生靈。」行者問道：「是那三個仙長？」道士說：「便是我家師父。」行者道：「尊師甚號？」道士云：「我大師父號做虎力大仙，二師父鹿力大仙，三師父羊力大仙。」行者問曰：「三位尊師有多少法力？」道士云：「我那師父呼風喚雨，只在翻掌之間；指水為油，點石成金，卻如轉身之易。所以有這般法力，能奪天地之造化，換星斗之玄微，君臣相敬，與我們結為親也。」
行者道：「這皇帝十分造化。常言道：『術動公卿。』老師父有這般手段，結了親，其實不虧他。噫！不知我貧道可有星星緣法，得見那老師父一面哩？」道士笑曰：「你要見我師父，有何難處？我兩個是他靠胸貼肉的徒弟，我師父卻又好道愛賢，只聽見說個『道』字，就也接出大門，若是我兩個引進你，乃吹灰之力。」行者深深的唱個大喏道：「多承舉薦，就此進去罷。」道士說：「且少待片時，你在這裡坐下，等我兩個把公事幹了來，和你進去。」行者道：「出家人無拘無束，自由自在，有甚公事？」道士用手指定那沙灘上僧人：「他做的是我家生活，恐他躲懶，我們去點他一卯就來。」行者笑道：「道長差了，僧道之輩都是出家人，為何他替我們做活，伏我們點卯？」道士云：「你不知道。因當年求雨之時，僧人在一邊拜佛，道士在一邊告斗，都請朝廷的糧食。誰知那和尚不中用，空念空經，不能濟事。後來我師父一到，喚雨呼風，拔濟了萬民塗炭。卻才發惱了朝廷，說那和尚無用，拆了他的山門，毀了他的佛像，追了他的度牒，不放他回鄉，御賜與我們家做活，就當小廝一般。我家裡燒火的也是他，掃地的也是他，頂門的也是他。因為後邊還有住房，未曾完備，著這和尚來拽磚瓦，拖木植，起蓋房宇。只恐他貪頑躲懶，不肯拽車，所以著我兩個去查點查點。」
行者聞言，扯住道士滴淚道：「我說我無緣，真個無緣，不得見老師父尊面。」道士云：「如何不得見面？」行者道：「我貧道在方上雲遊，一則是為性命，二則也為尋親。」道士問：「你有甚麼親？」行者道：「我有一個叔父，自幼出家，削髮為僧。向日年程饑饉，也來外面求乞。這幾年不見回家，我念祖上之恩，特來順便尋訪。想必是羈遲在此等地方，不能脫身，未可知也。我怎的尋著他，見一面，才可與你進城。」道士云：「這般卻是容易。我兩個且坐下，即煩你去沙灘上替我一查，只點頭目有五百名數目便罷，看內中那個是你令叔。果若有呀，我們看道中情分，放他去了，卻與你進城好麼？」
行者頂謝不盡，長揖一聲，別了道士，敲著漁鼓，徑往沙灘之上。過了雙關，轉下夾脊，那和尚一齊跪下磕頭道：「爺爺，我等不曾躲懶，五百名半個不少，都在此扯車哩。」行者看見，暗笑道：「這些和尚被道士打怕了，見我這假道士就這般悚懼。若是個真道士，好道也活不成了。」行者又搖手道：「不要跪，休怕。我不是監工的，我來此是尋親的。」眾僧們聽說認親，就把他圈子陣圍將上來，一個個出頭露面，咳嗽打響，巴不得要認出去。道：「不知那個是他親哩。」行者認了一會，呵呵笑將起來。眾僧道：「老爺不認親，如何發笑？」行者道：「你們知我笑甚麼？笑你這些和尚全不長俊。父母生下你來，皆因命犯華蓋，妨爺剋娘，或是不招姊妹，才把你捨斷了出家。你怎的不遵三寶，不敬佛法，不去看經拜懺，卻怎麼與道士傭工，作奴婢使喚？」眾僧道：「老爺，你來羞我們哩。你老人家想是個外邊來的，不知我這裡利害。」行者道：「果是外方來的，其實不知你這裡有甚利害。」
眾僧滴淚道：「我們這一國君王偏心無道，只喜得是老爺等輩，惱的是我們佛子。」行者道：「為何來？」眾僧道：「只因呼風喚雨，三個仙長來此處滅了我等，哄信君王，把我們寺拆了，度牒追了，不放歸鄉，亦不許補役當差，賜與那仙長家使用，苦楚難當。但有個遊方道者至此，即請拜王領賞；若是和尚來，不分遠近，就拿來與仙長家傭工。」行者道：「想必那道士還有甚麼巧法術，誘了君王；若只是呼風喚雨，也都是傍門小法術耳，安能動得君心？」眾僧道：「他會摶砂煉汞、打坐存神、指水為油、點石成金；如今興蓋三清觀宇，對天地晝夜看經懺悔，祈君王萬年不老：所以就把君心惑動了。」
行者道：「原來這般。你們都走了便罷。」眾僧道：「老爺，走不脫。那仙長奏准君王，把我們畫了影身圖，四下裡長川張掛。他這車遲國地界也寬，各府州縣鄉村店集之方，都有一張和尚圖，上面是御筆親題。若有官職的，拿得一個和尚，高陞三級；無官職的，拿得一個和尚，就賞白銀五十兩：所以走不脫。且莫說是和尚，就是剪鬃、禿子、毛稀的，都也難逃。四下裡快手又多，緝事的又廣，憑你怎麼也是難脫。我們沒奈何，只得在此苦捱。」
行者道：「既然如此，你們死了便罷。」眾僧道：「老爺，有死的。到處捉來與本處和尚，也共有二千餘眾。到此熬不得苦楚，受不得爊煎，忍不得寒冷，服不得水土，死了有六七百，自盡了有七八百。只有我這五百個不得死。」行者道：「怎麼不得死？」眾僧道：「懸梁繩斷，刀刎不疼；投河的飄起不沉，服藥的身安不損。」行者道：「你卻造化，天賜汝等長壽哩。」眾僧道：「老爺呀，你少了一個字兒，是『長受罪』哩。我等日食三餐，乃是糙米熬得稀粥。到晚就在沙灘上冒露安身。才合眼，就有神人擁護。」行者道：「想是累苦了，見鬼麼？」眾僧道：「不是鬼，乃是六丁六甲、護教伽藍。但至夜，就來保護。但有要死的，就保著，不教他死。」行者道：「這些神卻也沒理。只該教你們早死早生天，卻來保護怎的？」眾僧道：「他在夢寐中勸解我們，教不要尋死，且苦捱著，等那東土大唐聖僧往西天取經的羅漢。他手下有個徒弟，乃齊天大聖，神通廣大，專秉忠良之心，與人間報不平之事，濟困扶危，恤孤念寡。只等他來顯神通，滅了道士，還敬你們沙門禪教哩。」
行者聞得此言，心中暗笑道：「莫說老孫無手段，預先神聖早傳名。」他急抽身，敲著漁鼓，別了眾僧，徑來城門口，見了道士。那道士迎著道：「先生，那一位是令親？」行者道：「五百個都與我有親。」兩個道士笑道：「你怎麼就有許多親？」行者道：「一百個是我左鄰，一百個是我右舍，一百個是我父黨，一百個是我母黨，一百個是我交契。你若肯把這五百人都放了，我便與你進去；不放，我不去了。」道士云：「你想有些風病，一時間就胡說了。那些和尚乃國王御賜，若放一二名，還要在師父處遞了病狀，然後補個死狀，才了得哩，怎麼說都放了？此理不通，不通。且不要說我家沒人使喚，就是朝廷也要怪他。那里長要差官查勘，或時御駕也親來點劄，怎麼敢放？」行者道：「不放麼？」道士說：「不放！」行者連問三聲，就怒將起來，把耳朵裡鐵棒取出，迎風捻了一捻，就碗來粗細，幌了一幌，照道士臉上一刮。可憐就打得頭破血流身倒地，皮開頸折腦漿傾。
那灘上僧人遠遠望見他打殺了兩個道士，丟了車兒，跑將上來道：「不好了，不好了，打殺皇親了。」行者道：「那個是皇親？」眾僧把他簸箕陣圍了，道：「他師父上殿不參王，下殿不辭主，朝廷常稱做『國師兄長先生』。你怎麼到這裡闖禍？他徒弟出來監工，與你無干，你怎麼把他來打死？那仙長不說是你來打殺，只說是來此監工，我們害了他性命，我等怎了？且與你進城去，會了人命出來。」行者笑道：「列位休嚷。我不是雲水全真，我是來救你們的。」眾僧道：「你倒打殺人，害了我們，添了擔兒，如何是救我們的？」行者道：「我是大唐聖僧徒弟孫悟空行者，特特來此救你們性命。」眾僧道：「不是，不是，那老爺我們認得他。」行者道：「又不曾會他，如何認得？」眾僧道：「我們夢中嘗見一個老者，自言太白金星，常教誨我等，說那孫行者的模樣，莫教錯認了。」行者道：「他和你怎麼說來？」眾僧道：「他說那大聖：
磕額金睛晃亮，圓頭毛臉無腮。咨牙尖嘴性情乖。貌比雷公古怪。慣使金箍鐵棒，曾將天闕攻開。如今皈正保僧來。專救人間災害。」
行者聞言，又嗔又喜。喜道：「替老孫傳名！」嗔道：「那老賊憊懶，把我的元身都說與這夥凡人。」忽失聲道：「列位誠然認我不是孫行者，我是孫行者的門人，來此處學闖禍耍子的。那裡不是孫行者來了？」用手向東一指，哄得眾僧回頭，他卻現了本相。眾僧們方才認得，一個個倒身下拜道：「爺爺，我等凡胎肉眼，不知是爺爺顯化。望爺爺與我們雪恨消災，早進城降邪從正也。」行者道：「你們且跟我來。」眾僧緊隨左右。
那大聖徑至沙灘上，使個神通，將車兒拽過兩關，穿過夾脊，提起來，摔得粉碎。把那些磚瓦、木植，盡拋下坡坂。喝教眾僧：「散，莫在我手腳邊。等我明日見這皇帝，滅那道士。」眾僧道：「爺爺呀！我等不敢遠走，但恐在官人拿住解來，卻又吃打發贖，反又生災。」行者道：「既如此，我與你個護身法兒。」好大聖，把毫毛拔了一把，嚼得粉碎，每一個和尚與他一截。都教他：「捻在無名指甲裡，捻著拳頭，只情走路。無人敢拿你便罷；若有人拿你，攢緊了拳頭，叫一聲齊天大聖，我就來護你。」眾僧道：「爺爺，倘若去得遠了，看不見你，叫你不應，怎麼是好？」行者道：「你只管放心，就是萬里之遙，可保全無事。」眾僧有膽量大的，捻著拳頭，悄悄的叫聲：「齊天大聖！」只見一個雷公站在面前，手執鐵棒，就是千軍萬馬，也不能近身。此時有百十眾齊叫，足有百十個大聖護持。眾僧叩頭道：「爺爺，果然靈顯。」行者又吩咐：「叫聲『寂』字，還你收了。」真個是叫聲「寂」，依然還是毫毛在那指甲縫裡。眾和尚卻才歡喜逃生，一齊而散。行者道：「不可十分遠遁，聽我城中消息，但有招僧榜出，就進城還我毫毛也。」五百個和尚東的東，西的西，走的走，立的立，四散不題。
卻說那唐僧在路傍等不得行者回話，教豬八戒引馬投西，遇著些僧人奔走。將近城邊，見行者還與十數個未散的和尚在那裡。三藏勒馬道：「悟空，你怎麼來打聽個響聲，許久不回？」行者引了十數個和尚，對唐僧馬前施禮，將上項事說了一遍。三藏大驚道：「這般啊，我們怎了？」那十數個和尚道：「老爺放心，孫大聖爺爺乃天神降的，神通廣大，定保老爺無虞。我等是這城裡敕建智淵寺內僧人。因這寺是先王太祖御造的，現有先王太祖神像在內，未曾拆毀。城中寺院，大小盡皆拆了。我等請老爺趕早進城，到我荒山安下，待明日早朝，孫大聖必有處置。」行者道：「汝等說得是，也罷，趁早進城去來。」
那長老卻才下馬，行到城門之下。此時已太陽西墜。過吊橋，進了三層門裡，街上人見智淵寺的和尚牽馬挑包，盡皆迴避。正行時，卻到山門前。但見那門上高懸著一面金字大匾，乃「敕建智淵寺」。眾僧推開門，穿過金剛殿，把正殿門開了。唐僧取袈裟披起，拜畢金身，方入。眾僧叫：「看家的。」老和尚走出來，看見行者，就拜道：「爺爺，你來了？」行者道：「你認得我是那個爺爺，就是這等呼拜？」那和尚道：「我認得你是齊天大聖孫爺爺。我們夜夜夢中見你。太白金星常常來託夢，說道只等你來，我們才得性命。今日果見尊顏與夢中無異。爺爺呀！喜得早來；再遲一兩日，我等俱做鬼矣。」行者笑道：「請起，請起。明日就有分曉。」眾僧安排齋飯，他師徒們吃了。打掃乾淨方丈，安寢一宿。
二更時候，孫大聖心中有事，偏睡不著，只聽得那裡吹打。悄悄的爬起來，穿了衣服，跳在空中觀看，原來是正南上燈燭熒煌。低下雲頭仔細再看，卻是三清觀道士禳星哩。但見那：
靈區高殿，福地真堂。靈區高殿，巍巍壯似蓬壺景；福地真堂，隱隱清如化樂宮。兩邊道士奏笙簧，正面高公擎玉簡。宣理消災懺，開講《道德經》。揚塵幾度盡傳符，表白一番皆俯伏。咒水發檄，燭焰飄搖沖上界；查罡佈斗，香煙馥郁透清霄。案頭有供獻新鮮，桌上有齋筵豐盛。
殿門前掛一聯黃綾織錦的對句，繡著二十二個大字云：「雨順風調，願祝天尊無量法；河清海晏，祈求萬歲有餘年。」行者見三個老道士披了法衣，想是那虎力、鹿力、羊力大仙。下面有七八百個散眾司鼓司鐘、侍香表白，盡都侍立兩邊。行者暗自喜道：「我欲下去與他混一混，奈何單絲不線，孤掌難鳴。且回去照顧八戒、沙僧，一同來耍耍。」
按落祥雲，徑至方丈中。原來八戒與沙僧通腳睡著。行者先叫悟淨，沙和尚醒來道：「哥哥，你還不曾睡哩？」行者道：「你且起來，我和你受用些來。」沙僧道：「半夜三更，口枯眼澀，有甚受用？」行者道：「這城裡果有一座三清觀，觀裡道士們修蘸，三清殿上有許多供養：饅頭足有斗大，燒果有五六十斤一個，襯飯無數，果品新鮮。和你受用去來。」那豬八戒睡夢裡聽見說吃好東西，就醒了，道：「哥哥，就不帶挈我些兒？」行者道：「兄弟，你要吃東西，不要大呼小叫，驚醒了師父，都跟我去。」
他兩個套上衣服，悄悄的走出門前，隨行者踏了雲頭，跳將起去。那獃子看見燈光，就要下手。行者扯住道：「且休忙，待他散了，方可下去。」八戒道：「他才念到興頭上，卻怎麼肯散？」行者道：「等我弄個法兒，他就散了。」好大聖，捻著訣，念個咒語，往巽地上吸一口氣，呼的吹去，便是一陣狂風，徑直捲進那三清殿上，把他些花瓶、燭臺，四壁上懸掛的功德，一齊刮倒，遂而燈火無光。眾道士心驚膽戰。虎力大仙道：「徒弟們且散。這陣神風所過，吹滅了燈燭香花。各人歸寢，明朝早起，多念幾卷經文補數。」眾道士果各退回。
這行者卻引八戒、沙僧，按落雲頭，闖上三清殿。獃子不論生熟，拿過燒果來，張口就啃。行者掣鐵棒，著手便打。八戒縮手躲過道：「還不曾嘗著甚麼滋味，就打。」行者道：「莫要小家子行，且敘禮坐下受用。」八戒道：「不羞，偷東西吃，還要敘禮。若是請將來，卻要如何？」行者道：「這上面坐的是甚麼菩薩？」八戒笑道：「三清也認不得，卻認做甚麼菩薩。」行者道：「那三清？」八戒道：「中間的是元始天尊，左邊的是靈寶道君，右邊的是太上老君。」行者道：「都要變得這般模樣，才吃得安穩哩。」那獃子急了，聞得那香噴噴供養，要吃，爬上高臺，把老君一嘴拱下去道：「老官兒，你也坐得夠了，讓我老豬坐坐。」八戒變做太上老君，行者變做元始天尊，沙僧變作靈寶道君。把原像都推下去。
及坐下時，八戒就搶大饅頭吃。行者道：「莫忙哩。」八戒道：「哥哥，變得如此，還不吃等甚？」行者道：「兄弟呀，吃東西事小，泄漏天機事大。這聖像都推在地下，倘有起早的道士來撞鐘掃地，或絆一個根頭，卻不走漏消息？你把他藏過一邊來。」八戒道：「此處路生，摸門不著，卻那裡藏他？」行者道：「我才進來時，那右手下有一重小門兒，那裡面穢氣畜人，想必是個五穀輪迴之所。你把他送在那裡去罷。」
這獃子有些夯力量，跳下來，把三個聖像拿在肩膊上，扛將出來。到那廂，用腳登開門看時，原來是個大東廁。笑道：「這個弼馬溫著然會弄嘴弄舌，把個毛坑也與他起個道號，叫做甚麼『五穀輪迴之所』。」那獃子扛在肩上且不丟了去，口裡嘓嘓噥噥的禱道：
「三清，三清，我說你聽：遠方到此，慣滅妖精。欲享供養，無處安寧。借你坐位，略略少停。你等坐久，也且暫下毛坑。你平日家受用無窮，做個清淨道士；今日裡不免享些穢物，也做個受臭氣的天尊！」
祝罷，烹的望裡一捽，灒了半衣襟臭水，走上殿來。
行者道：「可藏得好麼？」八戒道：「藏便藏得好，只是灒起些水來，污了衣服，有些醃臟臭氣，你休惡心。」行者笑道：「也罷，你且來受用。但不知可得個乾淨身子出門哩。」那獃子還變做老君，三人坐下，盡情受用。先吃了大饅頭，後吃簇盤、襯飯、點心、拖爐、餅錠、油煠、蒸酥，那裡管甚麼冷熱，任情吃起。原來孫行者不大吃煙火食，只吃幾個果子，陪他兩個。那一頓如流星趕月，風捲殘雲，吃得罄盡，已此沒得吃了。還不走路，且在那裡閑講，消食耍子。
噫！有這般事。原來那東廊下有一個小道士才睡下，忽然起來道：「我的手鈴兒忘記在殿上，若失落了，明日師父見責。」與那同睡者道：「你睡著，等我尋去。」急忙中不穿底衣，止扯一領直裰，徑到正殿中尋鈴。摸來摸去，鈴兒摸著了。正欲回頭，只聽得有呼吸之聲。道士害怕，急拽步往外走時，不知怎的，屣著一個荔枝核子，撲的滑了一跌。噹的一聲，把個鈴兒跌得粉碎。豬八戒忍不住呵呵大笑出來。把個小道士諕走了三魂，驚回了七魄，一步一跌，撞到那方丈外，打著門叫：「師公，不好了，禍事了。」三個老道士還未曾睡，即開門問：「有甚禍事？」他戰戰兢兢道：「弟子忘失了手鈴兒，因去殿上尋鈴，只聽得有人呵呵大笑，險些兒諕殺我也。」老道士聞言，即叫：「掌燈來，看是甚麼邪物？」一聲傳令，驚動那兩廊的道士，大大小小，都爬起來點燈著火，往正殿上觀看。
不知端的何如，且聽下回分解。
English
The Dharma Body, in Its Prime Course, Meets the Toil of Carts; the Heart Held Upright Passes the Spine Pass Past the Fiends
The poem says:
Seeking scriptures, shaking free of hindrances, journeying west: famed mountains without number, and never an end.The hare runs and the crow flies, hurrying day and night; birds cry and blossoms fall, each season on its own.Beneath the eye, three thousand worlds like motes of dust; at the tin staff's head, four hundred provinces.Sleeping by streams, eating the wind, they take the purple roads; no day yet set for the turning of the head.
Now the Tang monk Tripitaka, thanks to the dragon prince subduing the demon and the Black River's god opening the road, had crossed the Black River with his disciples and taken the great road due west. Truly they braved the wind and faced the snow, wearing the moon and mantled in stars. They traveled a long while, and it was the weather of early spring. Here is what they saw:
The three suns turn the wheel, and the ten thousand things shine. The three suns turn the wheel: the whole sky, bright and fair, opens like a painted scroll; the ten thousand things shine: the ground everywhere fragrant, spread like an embroidered carpet. A few last flakes of snow on the withered plums; a whole river-plain of cloud where the wheat is rising. Ice melts by degrees and the mountain springs run; sprouts break everywhere over the burned stubble. And this indeed: Taihao rides the trigram Zhen, Goumang governs the hour; flowers scent the warm wind, clouds are pale and the sunlight new; by the roadside the willows unclench their green eyes, and the rich rain quickens the ten thousand shapes of spring.
Master and disciples were on the road, viewing the scenery and walking their horse slowly, when suddenly they heard a great shout, like the battle-cry of thousands upon thousands of men. The heart of the Tang monk Tripitaka quailed; he reined in and could not go on, and turned in haste: “Wukong, where is that thunderous noise coming from?” Bajie said: “Like the earth splitting and mountains falling.” Sha Monk said: “Like thunder and lightning.” Tripitaka said: “Rather men shouting and horses neighing.” Pilgrim Sun laughed: “None of you has guessed it. Wait here, while old Sun sees what it is.”
Good Pilgrim: with a bound he stepped on the light of cloud and rose into the air; opening his eyes he saw, far off, a city. Nearer, there was indeed a hidden glow of auspicious light, with no flurries of baleful air to be seen. Pilgrim murmured to himself: “A fine place — but why the roar in one's ears? No banners or halberds in that city, no boom of cannon: why this din of men and horses?” While he wondered, he saw that outside the city gate, on a stretch of open sand, a great crowd of monks had gathered, hauling carts. It seemed they were pulling together with all their might in a work-chant, all crying “Bodhisattva the Great-Strength King!” — and so the Tang monk was startled.
Little by little Pilgrim brought his cloud down to look — ah! The carts were loaded with brick and tile, timber, and unburnt clay. The sandbank's slope rose highest of all, and up it ran a narrow pass between ridges, with two great barriers; and below the barriers the road ran up cliffs sheer as a wall. How would those carts be hauled up? Mild as the weather was, the men were in rags, and looked hard beset. Pilgrim wondered: “Perhaps they are building a temple. The land here is rich in grain, and they can find no hired hands, so the monks must labor themselves.” While he was still guessing, out of the city gate swayed two young Daoists. Look how they were dressed:
A starry crown on the head, brocade on the body. The starry crown on the head glittered and shone; the brocade on the body trailed like rosy cloud. Cloud-toed shoes on their feet; a cord of twisted silk at the waist. Faces like the full moon, clever and handsome; figures like fair guests from the jade heaven.
At the sight of the Daoists the monks, one and all, went weak with fear and pulled at the carts redoubled, toiling in bitterness. Pilgrim understood: “Aha! These monks must be afraid of the Daoists — else why pull like this? I have heard it said that on the western road there is a place that honors the Way and crushes the monks: this must be it. I would go back and report to Master, but the matter is not clear, and I would only draw his rebuke: ‘A clever fellow like you, and you can't get at the truth.’ Better go down and get it clear, and then report.”
And whom do you think he went to ask? The good Great Sage pressed down his cloud to the foot of the walled town, shook himself, and changed into a wandering Daoist of cloud and water, a fire-and-water basket hung on his left arm, tapping a fish-drum, singing a Daoist lay. At the gate he met the two Daoists, bowed, and said: “Reverend sirs, your humble Daoist gives you greeting.” The Daoists returned the bow: “Where do you come from, sir?” Pilgrim said: “Your disciple has wandered the corners of the sea and drifted to the ends of the earth. Today I come to this place, hoping to beg at kind households. May I ask you two reverend sirs: which street in this city is fond of the Way? Which lane loves the worthy? Your humble Daoist would gladly beg a meal.” The Daoists laughed: “Sir, why do you talk such dispiriting stuff?” Pilgrim said: “What is dispiriting about it?” The Daoists said: “You want to beg a meal — is that not dispiriting?” Pilgrim said: “We who have left home live by alms; if we did not beg our food, how would we find money to buy it?” The Daoists laughed: “You have come from far away, and do not know the ways of this city of ours. Never mind the civil and military officers who love the Way, the rich gentry who cherish worthies, the grown men and little children who bow and offer vegetarian fare to the likes of us — no need to speak of those. First and foremost, the sovereign of ten thousand years loves the Way and cherishes worthies.”
Pilgrim said: “Your humble Daoist, first, is young, and second, has but just come from far away, and truly does not know. I beg you two reverend sirs to tell me the name of this place and the story of how the sovereign loves the Way and cherishes worthies — a full account would show the feeling of one Way for another.” The Daoist said: “This city is called the Kingdom of Cart-Slow. The sovereign on his jeweled throne is kin to us.” Pilgrim, hearing, laughed aloud: “A Daoist has turned emperor, has he?” The Daoist said: “No. It was twenty years ago: the people met a killing drought — not a drop from the sky, not a shoot from the earth. Prince and commoner, great house and small, every family bathed and burned incense, every household bowed to heaven and prayed for rain. Just as all hung by a thread, three immortal elders came down from the sky and looked down in mercy on living things.” Pilgrim asked: “What three immortals?” The Daoist said: “Our own masters.” Pilgrim said: “What are your masters called?” The Daoist said: “Our first master is called the Great Immortal Tiger Strength; our second master, the Great Immortal Deer Strength; our third master, the Great Immortal Goat Strength.” Pilgrim asked: “What powers have these worthy masters?” The Daoist said: “Our masters call the wind and summon the rain between the turning of a hand; they turn water to oil and touch stone to gold as easily as turning round. With such powers they can wrest the workings of heaven and earth and swap the subtleties of the stars; lord and minister revered them and made them kin.”
Pilgrim said: “That emperor has fortune indeed. As the saying goes: ‘Art moves dukes and ministers.’ With such skill in your masters, the alliance was no loss to him. Ah! Might your humble Daoist have some little thread of fate, to see those worthy masters face to face?” The Daoist laughed: “You want to see our masters — what difficulty is there? We two are the disciples who lie against their breasts; and our masters are so fond of the Way and of worthies that at the mere word ‘Way’ they come out the great gate. With us two to introduce you, it is the effort of blowing off ash.” Pilgrim bowed deeply: “Many thanks for the introduction. Let us go in now.” The Daoist said: “Wait a little while. Sit here, and when we two have finished our official business we will come and take you in.” Pilgrim said: “We who have left home are bound by nothing, free and easy — what official business?” The Daoist pointed at the monks on the sandbank: “They are doing our house's work, and for fear they shirk, we go to take their roll call and come back.”
Pilgrim, hearing, seized the Daoist, with tears: “I said I had no fate, and truly I have none — I shall not see your masters' faces.” The Daoist said: “How so, no seeing?” Pilgrim said: “Your humble Daoist wanders the countryside: first for the sake of my life, and second to look for kin.” The Daoist asked: “What kin have you?” Pilgrim said: “I had an uncle who left home young and shaved his head for a monk. In years of famine he too went out begging. These several years he has not come home; mindful of my forefathers' kindness, I have come along the way to look for him. Perhaps he is stuck in some place like this and cannot get away — who can say. Unless I find him and see his face, I cannot go in with you.” The Daoist said: “That much is easy. We two will sit down; do you go to the sandbank and take the roll for us — only count off the five hundred heads, and see whether your uncle is among them. If he is, then, for the fellowship of the Way, we will let him go, and go into the city with you — how is that?”
Pilgrim thanked him past telling, bowed long and low, left the Daoists, tapped his fish-drum, and went straight to the sandbank. Past the two barriers, around through the spine pass — and the monks all knelt and knocked their heads: “Grandpa, we have not shirked: of the five hundred, not half a one is missing; we are all here hauling carts.” Pilgrim looked and chuckled inwardly: “These monks have been beaten into terror by the Daoists — at a sham Daoist like me they are in this fright. A real one, and they would never live.” He waved his hands: “No kneeling, no fear. I am no overseer — I came looking for kin.” At the word “kin” the monks closed round him in a ring, every one thrusting out his face and clearing his throat, dying to be claimed. “Which of us might be his kin?” Pilgrim looked a while, then burst out laughing. The monks said: “Master, if you will not claim kin, why laugh?” Pilgrim said: “Do you know what I am laughing at? At you monks for being such poor stuff. Your parents gave you birth because fate had set the Canopy Star on you, cursing father and cursing mother — or because you would never marry or have sisters — and so they gave you up to the cloister. And do you keep the Three Treasures? Do you honor the Buddha's law? Do you read scripture and make confession? No — you hire out to Daoists, and serve as menials and slaves!” The monks said: “Master, you have come to mock us. You, sir, must be from outside; you do not know our case here.” Pilgrim said: “From outside it is, truly; and truly I do not know what case there is here.”
The monks, dropping tears, said: “The king of this whole country is partial and without the Way: those he loves are the masters' sort; what he hates is us, the Buddha's children.” Pilgrim said: “How so?” The monks said: “It was all the wind-calling, rain-summoning: the three immortals came here and destroyed our standing, gulled the king into belief, tore down our temples, revoked our ordination papers, refused us leave to go home, and forbade us to take service or draw pay — we were handed over to the immortals' houses to be used. The misery is past bearing. Let but a wandering Daoist come here, and he is invited to court and rewarded; let a monk come, near or far, and he is seized for the immortals' service.” Pilgrim said: “Surely those Daoists have some cunning art that bewitched the king. If it were only calling wind and summoning rain, that is a side-alley trick, a small art — how could it move a king's heart?” The monks said: “They can knead sand and smelt mercury, sit in meditation and guard the spirit, turn water to oil and touch stone to gold. Now they are raising the Temple of the Three Pure Ones, reading scripture day and night before heaven and earth, making confession, praying the king ten thousand years without age: and so the king's heart has been bewitched.”
Pilgrim said: “So that is how it is. Then why don't you all run away?” The monks said: “Master, there is no running. The immortals petitioned the king, and our likenesses were drawn and posted up on every side, forever. This kingdom of Cart-Slow is a wide realm: every prefecture, department, county, village and market has its picture of a monk, inscribed by the royal brush itself. An official who takes a monk is promoted three grades; a commoner who takes a monk is rewarded with fifty taels of silver. So there is no running. Never mind monks — a man with cropped hair, a bald head, thin hair even, can hardly escape. The constables are many on every side, the manhunt is everywhere: run as you may, there is no getting free. We have no choice but to drag out our days here in misery.”
Pilgrim said: “In that case, you might as well be dead.” The monks said: “Master, some are dead. Snatched up from everywhere and herded with the monks of this place, we were two thousand and more. Those who could not endure the misery, the roasting, the cold, the water and soil of the place — six or seven hundred died, and seven or eight hundred took their own lives. Only we five hundred cannot die.” Pilgrim said: “How so, cannot die?” The monks said: “The rope breaks at the hanging; the knife does not bite at the throat; they who leap into the river float up and do not sink; they who take poison stay hale and unhurt.” Pilgrim said: “Then you are lucky — heaven has granted you long life.” The monks said: “Master, you have dropped a word: it is ‘long suffering’ heaven grants. Our three meals a day are thin gruel of unpolished rice; at night we lie on the sandbank under the dew. And hardly are our eyes closed before spirits stand guard about us.” Pilgrim said: “Worn out, I suppose, and seeing ghosts?” The monks said: “No ghosts — the Six Dings and Six Jias, and the guardians of the faith. Every night they come to protect us. Any of us who wants to die they hold back and will not let die.” Pilgrim said: “Those spirits are unreasonable. They ought to let you die early and be born in heaven — what do they protect you for?” The monks said: “In our dreams they reason with us, and tell us not to seek death but to hold on in misery, waiting for the holy monk of the Great Tang in the Land of the East, bound for the Western Heaven for scriptures. He has a disciple, the Great Sage Equal to Heaven, of vast powers, whose heart is set on loyalty and right, who rights wrongs in the world of men, relieves the needy and props the falling, pities orphans and remembers widows. We wait for him to come and show his power, destroy the Daoists, and restore the honor of the Buddha's teaching.”
At this Pilgrim chuckled to himself: “Say not old Sun has no means — the spirits have published his name beforehand.” He slipped away at once, tapping his fish-drum, left the monks, and came back to the gate to the Daoists. The Daoists met him: “Sir, which one is your kinsman?” Pilgrim said: “All five hundred are kin to me.” The two Daoists laughed: “How did you come by so many kin?” Pilgrim said: “A hundred are my left-hand neighbors, a hundred my right; a hundred are my father's people, a hundred my mother's, and a hundred my sworn friends. If you will release all five hundred, I will go in with you; if not, I am not going.” The Daoist said: “You must have the falling sickness, to talk such nonsense on the spot. Those monks were bestowed by the king himself. To release one or two, we should have to file a sickness report with our masters, then a death report to fill the place — and you say, release them all? The thing will not stand — it will not stand. Never mind having no one to work in our house: the court itself would blame us. The district head would send officers to inspect, and very likely the royal carriage itself would come to take the roll. How dare we release them?” Pilgrim said: “You will not release them?” The Daoists said: “We will not!” Three times over Pilgrim asked, and then his anger rose. From his ear he drew the iron staff, kneaded it once against the wind to the thickness of a bowl, flourished it, and swept it at the Daoists' faces. Poor souls — heads burst, blood streaming, they fell to the ground: skin split, necks snapped, brains spilled.
The monks on the sandbank, seeing from far off that he had beaten the two Daoists dead, dropped the carts and came running up: “Bad, bad! He has killed the royal kin!” Pilgrim said: “Who is royal kin?” The monks ringed him round like a winnowing basket: “Their masters go up to the throne without bowing to kings, and leave the hall without taking leave of the host; the court calls them ‘elders of the state preceptors.’ How could you come here and stir up this trouble? Their disciples came out to oversee the work — no business of yours — how could you beat them dead? The immortals will not say you killed them: they will say we, the work-gang overseers, took their lives. What will become of us? You must come into the city and answer for the lives.” Pilgrim laughed: “Gentlemen, no shouting. I am no wandering Daoist of cloud and water: I have come to save you.” The monks said: “You have beaten men to death and ruined us, and hung a fresh weight on us — how is that saving us?” Pilgrim said: “I am the Pilgrim Sun Wukong, disciple of the holy monk of the Great Tang, come here on purpose to save your lives.” The monks said: “No, no — that master we know by sight.” Pilgrim said: “You have never met him — how would you know him?” The monks said: “In dreams we have often seen an old man, who said he was the Gold Star of Venus, and he has often taught us, describing what the Pilgrim Sun looks like, so we would not mistake him.” Pilgrim said: “And what did he tell you?” The monks said: “He said the Great Sage—”
A corrugated brow, gold eyes gleaming bright; a round head, a hairy face, no jowls. Gap teeth and a pointed snout, a wayward temper. In looks like a thunder-lord, a wonder and a fright.Old hand with the gold-banded iron staff; once he battered open heaven's gates. Now returned to the right, he guards the monk's road. Set wholly on ending the world's calamities.
Pilgrim, hearing, was vexed and glad at once. Glad: “Publishing old Sun's name for him!” Vexed: “The old rascal — blurting my true body to a pack of mortals.” Suddenly he cried out: “You are right — I am not Pilgrim Sun. I am a pupil of his, come here to learn how to stir up mischief. Look — is not that Pilgrim Sun coming now?” He pointed with his hand toward the east, gulled the monks into turning their heads, and showed his true form. Then they knew him, and cast themselves down one by one: “Grandpa! We are mortal stock with fleshy eyes — we did not know it was you transfigured. We beg you to wipe out our wrong and clear away our calamity, and go early into the city, cast down the wicked and side with the right.” Pilgrim said: “Then follow me.” The monks kept close at his side.
The Great Sage went straight to the sandbank, used his power, hauled the carts over the two barriers and through the spine pass, lifted them, and smashed them to splinters; the brick and tile and timber he pitched all down the slope. He called to the monks: “Scatter! Do not hang about my hands and feet. Tomorrow I will see this emperor and destroy those Daoists.” The monks said: “Grandpa! We dare not go far: we fear the officers would seize us and haul us back for the lash and the ransom — fresh calamity again.” Pilgrim said: “Then I will give you each a charm of protection.” The good Great Sage plucked out a fistful of hairs, chewed them fine, and gave each monk a piece, telling them: “Push it under the nail of your nameless finger, clench your fist, and walk on your way. If no one seizes you, so much the better; if anyone seizes you, clench the fist tight and call on the Great Sage Equal to Heaven, and I will come and protect you.” The monks said: “Grandpa, if we have gone too far to see you, and you do not answer the call — what then?” Pilgrim said: “Set your minds at rest. Though it were ten thousand li, you shall come to no harm.” A few of the bolder ones clenched their fists and softly called: “Great Sage Equal to Heaven!” — and there stood a thunder-lord before each, iron staff in hand, whom a host of a thousand horse and ten thousand men could not have come near. Then a hundred and more called together, and a hundred and more Great Sages stood guarding them. The monks knocked their heads: “Grandpa, it truly works!” Pilgrim gave his word further: “Cry the one word ‘Recall,’ and I take them back.” And truly, at the cry of “Recall” they were hairs again, tucked in the cracks of their fingernails. Then at last the monks went off rejoicing, scattering every way. Pilgrim said: “Do not stray too far. Listen for news from the city: the moment a proclamation inviting monks is posted, come into the city and give me back my hairs.” So the five hundred monks scattered east, scattered west, walking and standing, every which way — no more of that.
Now the Tang monk, unable to wait by the roadside for Pilgrim's report, had told Zhu Bajie to lead the horse westward, and they had met monks fleeing along the way. Near the city wall they found Pilgrim still there with a dozen or so monks who had not yet scattered. Tripitaka reined in: “Wukong, you went to find out what the noise was — why so long away?” Pilgrim brought the dozen monks forward; they bowed before the Tang monk's horse, and he told the whole story. Tripitaka was greatly alarmed: “If that is how it is, what will become of us?” The dozen monks said: “Be at ease, master. The Great Sage Sun is a god descended from heaven, of vast powers: he will surely keep you from harm. We are monks of the Temple of the Abyss of Wisdom, built by imperial decree, in this city. Because that temple was raised by the founding emperor's own hand, his sacred image stands within, and it alone has not been torn down: every temple in the city, great and small, has been. We beg you, master, to go into the city early and lodge in our poor mountain hall; tomorrow at morning court the Great Sage Sun will have his plan.” Pilgrim said: “You talk sense. Very well — let us into the city at once.”
The elder then dismounted and came to the gate of the city. The sun was already sinking in the west. Over the drawbridge, in through three gates: the people in the streets, seeing the monks of the Temple of the Abyss of Wisdom leading a horse and carrying packs, all drew aside. Presently they came to the temple gate. High on it hung a great gold-lettered plaque: IMPERIALLY ENDOWED TEMPLE OF THE ABYSS OF WISDOM. The monks pushed open the gate, passed through the Hall of the Guardians, and opened the door of the main hall. Tang monk took out his kasaya, put it on, bowed before the golden body, and went in. The monks called for the keeper, and an old monk came out, saw Pilgrim, and bowed at once: “Grandpa, you have come!” Pilgrim said: “Which grandpa do you take me for, that you bow and hail me so?” The monk said: “I know you: Grandpa Sun, the Great Sage Equal to Heaven. We see you in our dreams night after night. The Gold Star of Venus often comes to us in dreams and says that only when you come shall we get our lives back. Today we see your face, and it is the very face of our dreams. Grandpa — how good you came early! A day or two later, and we should all be ghosts.” Pilgrim laughed: “Rise, rise. Tomorrow the matter will be settled.” The monks made a vegetarian meal, and master and disciples ate; they swept the abbot's room clean, and slept one night.
At the second watch the Great Sage Sun, his mind full of business, could not sleep, and heard music and drumming somewhere. Quietly he got up, dressed, and leapt into the air to look: it was away to the south, all a-blaze with lamps and candles. He brought his cloud down to look closer: it was the Daoists of the Temple of the Three Pure Ones, offering the star-rites of propitiation. And this is what it was like:
A numinous precinct, a lofty hall; a blessed ground, a true sanctuary. A numinous precinct, a lofty hall: towered and stately as the fairy isle of Penglai; a blessed ground, a true sanctuary: dim and clear as the Palace of Transforming Joy. On either side Daoists played the reed pipes; in front the high officer lifted the jade tablet. He proclaimed the confession that dispels calamity and opened the reading of the Scripture of the Way and Its Power. The raised regalia passed at every turn; the reader made his protest, and all bowed low. He charmed the water and issued the writ: candle flames swayed, streaming up to the higher spheres; he traced the stars and marshaled the Dipper: incense smoke, fragrant, pierced the clear empyrean. On the altar stood offerings fresh and new; on the table, a vegetarian feast in abundance.
Before the hall door hung a couplet of yellow damask inwoven with silk, embroidered with twenty-two large characters: “Rain in season, wind in tune — we vow to the Celestial Worthy his measureless dharma; rivers clear, seas at peace — we pray long years to spare for the sovereign of ten thousand ages.” Pilgrim saw three old Daoists robed in vestments — doubtless that Tiger Strength, Deer Strength and Goat Strength. Below were seven or eight hundred of the rank and file, drummers and bell-ringers, censer-bearers and readers, all standing in attendance on both sides. Pilgrim rejoiced inwardly: “I would go down and mix among them — but one thread makes no line, and one palm cannot clap. Back I go to fetch Bajie and Sha Monk, and we will come and play together.”
He pressed down his auspicious cloud and came straight to the abbot's room. Bajie and Sha Monk were sleeping sound as drains. Pilgrim called Wujing first; Sha Monk woke: “Brother, have you not gone to bed?” Pilgrim said: “Get up: come and enjoy something with me.” Sha Monk said: “Midnight and the third watch, mouth dry and eyes gummy — enjoy what?” Pilgrim said: “In this city there is indeed a Temple of the Three Pure Ones, and the Daoists are keeping their rite there. On the altar of the Three Pure Ones are offerings past counting: steamed buns big as a peck measure; baked fruits fifty or sixty catties apiece; rice piled high; fruit fresh and fine. Come enjoy them with me.” Zhu Bajie, hearing talk of good things in his sleep, woke at once: “Brother, you would go without me?” Pilgrim said: “Brother, if you want to eat, no shouting and squalling to wake Master — just come with me.”
The two threw on their clothes, slipped quietly out the door, and followed Pilgrim onto the cloud, and up they jumped. The Idiot saw lamplight and made to pounce; Pilgrim held him: “Not yet. Wait till they break up — then we go down.” Bajie said: “They have only just got into the swing of their chanting — how will they break up?” Pilgrim said: “Wait till I work a little art; then they will break up.” The good Great Sage pinched the sign, recited a spell, took a breath from the quarter of Xun and blew — and it was a wild gale, rolling straight into the hall of the Three Pure Ones, knocking over the flower vases and candlesticks and the tablets of merit hung on the four walls, till the lamps went dark. The Daoists' hearts quaked. The Great Immortal Tiger Strength said: “Disciples, disperse. This wind of spirits has passed and blown out lamps, candles, incense and flowers. Go each to his bed, rise early tomorrow, and chant several extra scrolls of scripture to make up the count.” And so the Daoists all withdrew.
Then Pilgrim led Bajie and Sha Monk down with the cloud and charged into the hall of the Three Pure Ones. The Idiot, raw or cooked, grabbed a baked fruit and set his teeth in it; Pilgrim whipped out the iron staff and smote his hand. Bajie snatched back his hand and dodged: “I have not even tasted anything, and I am beaten.” Pilgrim said: “None of your shabby manners. Sit down properly, let us make our courtesies, and then eat.” Bajie said: “Shame on you — stealing a meal, and making courtesies! If we had been invited, what would you do then?” Pilgrim said: “Who are the seated images here?” Bajie laughed: “You do not know the Three Pure Ones, and take them for some bodhisattvas?” Pilgrim said: “Which Three Pure Ones?” Bajie said: “The middle one is the Celestial Worthy of the First Origin; the left one is the Lord of the Numinous Treasure; the right one is the Supreme Lord Lao.” Pilgrim said: “We had best take their shapes, and eat in peace.” The Idiot, impatient — the fragrant offerings tormenting him — scrambled up the high altar and butted the Supreme Lord Lao off with one shove of his snout: “Old gentleman, you have sat long enough. Let old Pig sit a while.” Bajie took the form of the Supreme Lord Lao, Pilgrim the Celestial Worthy of the First Origin, and Sha Monk the Lord of the Numinous Treasure; the original images they shoved down below.
And no sooner were they seated than Bajie snatched at the big buns. Pilgrim said: “Not so fast.” Bajie said: “Brother, changed as we are — if we do not eat now, what are we waiting for?” Pilgrim said: “Brother, eating is a small matter; letting heaven's secrets leak is a large one. Those sacred images are shoved down on the floor: should some early-rising Daoist come to ring the bell and sweep, or trip over one head over heels — would not the news be out? Hide them away to one side.” Bajie said: “The ways here are strange to me; I cannot find the door — where would I hide them?” Pilgrim said: “When I came in just now there was a little door at the right hand, and inside was a stink to fell a beast: some wheel-of-the-five-grains place, I would say. Take them there.”
The Idiot, who had his hulking strength, hopped down, shouldered the three sacred images, and carried them out. Coming to that place, he kicked the door open and looked: it was a great privy. He laughed: “That Bimawen can surely turn a phrase — he has given a latrine a religious title, calls it a ‘wheel of the five grains.’” But the Idiot, the images on his shoulder, did not yet throw them in; mumbling and muttering, he made his prayer:
“Three Pure Ones, Three Pure Ones, hear what I say: from far away we have come, old hands at killing demons. We would enjoy your offerings, but there is nowhere quiet. We borrow your seats, only a moment's rest. You have sat long enough: step down a while into the privy. All your days you have enjoyed boundless ease, as pure Daoists; today you must taste something filthy too, and be Celestial Worthies of the bad smell!”
The prayer said, he slung them in with a splash, was drenched half down his front with foul water, and came back up into the hall.
Pilgrim said: “Hidden well?” Bajie said: “Hidden well enough — only the water splashed up and fouled my clothes, and there is a stink of it. Do not be sickened.” Pilgrim laughed: “Very well — come and enjoy yourself. Though whether you will get out of this place with a clean skin is another question.” The Idiot took the shape of the Supreme Lord Lao again; the three sat down and ate their fill. First the big buns, then the clustered platters, the rice, the pastries, the oven cakes, the biscuit ingots, the oil-fried crisps, the steamed shortbreads — never mind hot or cold, they ate at will. Now Pilgrim Sun cared little for cooked food: he had a few fruits only, to keep the other two company. That one meal, like a shower of stars chasing the moon, like wind sweeping dead leaves, ate everything clean: nothing was left. And still they did not go, but sat there chatting at their ease, digesting and playing.
Ah! But here is a thing. Under the eastern corridor a little Daoist had just gone to bed when suddenly he sat up: “My hand-bell — I left it in the hall. If it is lost, Master will take me to task tomorrow.” He told his bedfellow: “Sleep on; I will go look for it.” In his haste he did not dress but flung a gown over him and went straight to the main hall after the bell. Feeling here and there, he found it. Just as he turned to go, he heard breathing. The Daoist took fright and hurried for the door — and somehow trod on a lychee stone and slipped, and fell; and with a crash the bell was dashed to pieces. Zhu Bajie could not contain himself and burst out laughing. The little Daoist was scared clean out of his three souls and his seven spirits; stumbling at every step he tumbled to the abbot's door, hammered on it, and cried: “Grand-master, bad news — disaster!” The three old Daoists were not yet asleep; they opened the door and asked: “What disaster?” Quaking, he said: “Your disciple forgot his hand-bell, and went to the hall to look for it, and heard somebody laughing fit to burst — I was near frightened to death.” The old Daoists, hearing, called: “Bring lights! Let us see what demon thing this is.” At the word of command the whole two corridors of Daoists, great and small, scrambled up, lit lamps and torches, and went to look into the main hall.
What came of it all? Listen to the next chapter to find out.
Chapter 45
Traditional Chinese
第四十五回 三清觀大聖留名 車遲國猴王顯法
卻說孫大聖左手把沙和尚捻一把，右手把豬八戒捻一把，他二人卻就省悟。坐在高處，倥著臉，不言不語。憑那些道士點燈著火，前後照看，他三個就如泥塑金裝一般模樣。虎力大仙道：「沒有歹人，如何把供獻都吃了？」鹿力大仙道：「卻像人吃的勾當，有皮的都剝了皮，有核的都吐出核，卻怎麼不見人形？」羊力大仙道：「師兄勿疑。想是我們虔心敬意，在此晝夜誦經，前後申文，又是朝廷名號，斷然驚動天尊。想是三清爺爺聖駕降臨，受用了這些供養。趁今仙從未返，鶴駕在斯，我等可拜告天尊，懇求些聖水金丹，進與陛下，卻不是長生永壽，見我們的功果也？」虎力大仙道：「說的是。」教：「徒弟們動樂誦經。一壁廂取法衣來，等我步罡拜禱。」那些小道士俱遵命，兩班兒擺列齊整。噹的一聲磬響，齊念一卷《黃庭道德真經》。虎力大仙披了法衣，擎著玉簡，對面前舞蹈揚塵，拜伏於地，朝上啟奏道：
「誠惶誠恐，稽首歸依。臣等興教，仰望清虛。滅僧鄙俚，敬道光輝。敕修寶殿，御製庭闈。廣陳供養，高掛龍旗。通宵秉燭，鎮日香焚。一誠達上，寸敬虔歸。今蒙降駕，未返仙車。望賜些金丹聖水，進與朝廷，壽比南山。」
八戒聞言，心中忐忑，默對行者道：「這是我們的不是：吃了東西，且不走路，只等這般禱祝。卻怎麼答應？」行者又捻一把，忽地開口，叫聲：「晚輩小仙，且休拜祝。我等自蟠桃會上來的，不曾帶得金丹聖水，待改日再來垂賜。」那些大小道士聽見說出話來，一個個抖衣而戰道：「爺爺呀！活天尊臨凡，是必莫放，好歹求個長生的法兒。」鹿力大仙上前，又拜云：
「揚塵頓首，謹辦丹誠。微臣歸命，俯仰三清。自來此界，興道除僧。國王心喜，敬重玄齡。羅天大醮，徹夜看經。幸天尊之不棄，降聖駕而臨庭。俯求垂念，仰望恩榮。是必留些聖水，與弟子們延壽長生。」
沙僧捻著行者，默默的道：「哥呀，要得緊，又來禱告了。」行者道：「與他些罷。」八戒寂寂道：「那裡有得？」行者道：「你只看著我，我有時，你們也都有了。」那道士吹打已畢，行者開言道：「那晚輩小仙，不須拜伏。我欲不留些聖水與你們，恐滅了苗裔；若要與你，又忒容易了。」眾道聞言，一齊俯伏叩頭道：「萬望天尊念弟子恭敬之意，千乞喜賜些須。我弟子廣宣道德，奏國王普敬玄門。」行者道：「既如此，取器皿來。」那道士一齊頓首謝恩。虎力大仙愛強，就擡一口大缸，放在殿上；鹿力大仙端一砂盆，安在供桌之上；羊力大仙把花瓶摘了花，移在中間。行者道：「你們都出殿前，掩上格子，不可洩了天機，好留與你些聖水。」眾道一齊跪伏丹墀之下，掩了殿門。
那行者立將起來，掀著虎皮裙，撒了一花瓶臊溺。豬八戒見了，歡喜道：「哥啊，我和你做這幾年兄弟，只這些兒不曾弄過。我才吃了些東西，倒要幹這個事兒哩。」那獃子揭衣服，忽喇喇，就似呂梁洪倒下板來，沙沙的溺了一砂盆。沙和尚卻也撒了半缸。依舊整衣端坐在上，道：「小仙領聖水。」
那些道士推開格子，磕頭禮拜謝恩，擡出缸去，將那瓶、盆總歸一處，教：「徒弟，取個鍾子來嘗嘗。」小道士即便拿了一個茶鍾，遞與老道士。道士舀出一鍾來，喝下口去，只情抹唇咂嘴。鹿力大仙道：「師兄，好吃麼？」老道士努著嘴道：「不甚好吃，有些酣𨢿之味。」羊力大仙道：「等我嘗嘗。」也喝了一口，道：「有些豬溺臊氣。」行者坐在上面，聽見說出這話兒來，已此識破了，道：「我弄個手段，索性留個名罷。」大叫云：
「道號道號，你好胡思。那個三清，肯降凡基？吾將真姓，說與你知。大唐僧眾，奉旨來西。良宵無事，下降宮闈。吃了供養，閑坐嬉嬉。蒙你叩拜，何以答之？那裡是甚麼聖水，你們吃的都是我一溺之尿。」
那道士聞得此言，攔住門，一齊動叉鈀、掃帚、瓦塊、石頭，沒頭沒臉，往裡面亂打。好行者，左手挾了沙僧，右手挾了八戒，闖出門，駕著雲光，徑轉智淵寺方丈。不敢驚動師父，三人又復睡下。
早是五鼓三點。那國王設朝，聚集兩班文武、四百朝官，但見絳紗燈火光明，寶鼎香雲靉靆。
此時唐三藏醒來，叫：「徒弟，徒弟，伏侍我倒換關文去來。」行者與沙僧、八戒急起身，穿了衣服，侍立左右道：「上告師父。這國君信著那些道士，興道滅僧，恐言語差錯，不肯倒換關文，我等護持師父，都進朝去也。」唐僧大喜，披了錦襴袈裟。行者帶了通關文牒，教悟淨捧著缽盂，悟能拿了錫杖；將行囊、馬匹，交與智淵寺僧看守。徑到五鳳樓前，對黃門官作禮，報了姓名，言是東土大唐取經的和尚來此倒換關文，煩為轉奏。那閣門大使進朝俯伏金階，奏曰：「外面有四個和尚，說是東土大唐取經的，欲來倒換關文，現在五鳳樓前候旨。」國王聞奏道：「這和尚沒處尋死，卻來這裡尋死。那巡捕官員，怎麼不拿他解來？」傍邊閃過當駕的太師啟奏道：「東土大唐，乃南贍部洲，號曰中華大國。到此有萬里之遙，路多妖怪。這和尚一定有些法力，方敢西來。望陛下看中華之遠僧，且召來驗牒放行，庶不失善緣之意。」國王准奏，把唐僧等宣至金鑾殿下。師徒們排列階前，捧關文遞與國王。
國王展開方看，又見黃門官來奏：「三位國師來也。」慌得國王收了關文，急下龍座，著近侍的設了繡墩，躬身迎接。三藏等回頭觀看，見那大仙搖搖擺擺，後帶著一雙丫髻蓬頭的小童兒，往裡直進。兩班官控背躬身，不敢仰視。他上了金鑾殿，對國王徑不行禮。那國王道：「國師，朕未曾奉請，今日如何肯降？」老道士云：「有一事奉告，故來也。那四個和尚是那國來的？」國王道：「是東土大唐差去西天取經的，來此倒換關文。」那三道士鼓掌大笑道：「我說他走了，原來還在這裡。」國王驚道：「國師有何話說？他才來報了姓名，正欲拿送國師使用，怎奈當駕太師所奏有理，朕因看遠來之意，不滅中華善緣，方才召入驗牒，不期國師有此問。想是他冒犯尊顏，有得罪處也？」道士笑云：「陛下不知。他昨日來的，在東門外打殺了我兩個徒弟，放了五百個囚僧，捽碎車輛；夜間闖進觀來，把三清聖像毀壞，偷吃了御賜供養。我等被他蒙蔽了，只道是天尊下降，求些聖水金丹，進與陛下，指望延壽長生；不期他遺些小便，哄瞞我等。我等各喝了一口，嘗出滋味，正欲下手擒拿，他卻走了。今日還在此間，正所謂『冤家路兒窄』也。」那國王聞言發怒，欲誅四眾。
孫大聖合掌開言，厲聲高叫道：「陛下暫息雷霆之怒，容僧等啟奏。」國王道：「你衝撞了國師，國師之言，豈有差謬？」行者道：「他說我昨日到城外打殺他兩個徒弟，是誰知證？我等且屈認了，著兩個和尚償命，還放兩個去取經。他又說我捽碎車輛，放了囚僧，此事亦無見證，料不該死，再著一個和尚領罪罷了。他說我毀了三清，鬧了觀宇，這又是栽害我也。」國王道：「怎見栽害？」行者道：「我僧乃東土之人，乍來此處，街道尚且不通，如何夜裡就知他觀中之事？既遺下小便，就該當時捉住，卻這早晚坐名害人。天下假名託姓的無限，怎麼就說是我？望陛下回嗔詳察。」那國王本來昏亂，被行者說了一遍，他就決斷不定。
正疑惑之間，又見黃門官來奏：「陛下，門外有許多鄉老聽宣。」國王道：「有何事幹？」即命宣來。宣至殿前，有三四十名鄉老，朝上磕頭道：「萬歲，今年一春無雨，但恐夏月乾荒，特來啟奏，請那位國師爺爺祈一場甘雨，普濟黎民。」國王道：「鄉老且退，就有雨來也。」鄉老謝恩而出。國王道：「唐朝僧眾，朕敬道滅僧為何？只為當年求雨，我朝僧人更未嘗求得一點；幸天降國師，拯援塗炭。你今遠來，冒犯國師，本當即時問罪，姑且恕你，敢與我國師賭勝求雨麼？若祈得一場甘雨，濟度萬民，朕即饒你罪名，倒換關文，放你西去，若賭不過，無雨，就將汝等推赴殺場，典刑示眾。」行者笑道：「小和尚也曉得些兒求禱。」
國王見說，即命打掃壇場。一壁廂教：「擺駕，寡人親上五鳳樓觀看。」當時多官擺駕，須臾，上樓坐了。唐三藏隨著行者、沙僧、八戒，侍立樓下。那三道士陪國王坐在樓上。少時間，一員官飛馬來報：「壇場諸色皆備，請國師爺爺登壇。」
那虎力大仙欠身拱手，辭了國王，徑下樓來。行者向前攔住道：「先生那裡去？」大仙道：「登壇祈雨。」行者道：「你也忒自重了，更不讓我遠鄉之僧。也罷，這正是『強龍不壓地頭蛇』。先生先去，必須對君前講開。」大仙道：「講甚麼？」行者道：「我與你都上壇祈雨，知雨是你的，是我的？不見是誰的功績了。」國王在上聽見，心中暗喜道：「那小和尚說話，倒有些筋節。」沙僧聽見，暗笑道：「不知他一肚子筋節，還不曾拿出來哩。」大仙道：「不消講，陛下自然知之。」行者道：「雖然知之，奈我遠來之僧，未曾與你相會。那時彼此混賴，不成勾當，須講開方好行事。」大仙道：「這一上壇，只看我的令牌為號：一聲令牌響，風來；二聲響，雲起；三聲響，雷閃齊鳴；四聲響，雨至；五聲響，雲散雨收。」行者笑道：「妙啊！我僧是不曾見。請了，請了。」
大仙拽開步進前，三藏等隨後，徑到了壇門外。擡頭觀看，那裡有一座高臺，約有三丈多高。臺左右插著二十八宿旗號。頂上放一張桌子，桌上有一個香爐，爐中香煙靄靄。兩邊有兩隻燭臺，臺上風燭煌煌。爐邊靠著一個金牌，牌上鐫的是雷神名號。底下有五個大缸，都注著滿缸清水，水上浮著楊柳枝，楊柳枝上托著一面鐵牌，牌上書的是雷霆都司的符字。左右有五個大樁，樁上寫著五方蠻雷使者的名錄。每一樁邊立兩個道士，各執鐵鎚，伺候著打樁。臺後面有許多道士，在那裡寫作文書。正中間設一架紙爐，又有幾個像生的人物，都是那執符使者、土地贊教之神。
那大仙走進去，更不謙遜，直上高臺立定。傍邊有個小道士捧了幾張黃紙書就的符字、一口寶劍，遞與大仙。大仙執著寶劍，念聲咒語，將一道符在燭上燒了。那底下兩三個道士拿過一個執符的像生、一道文書，亦點火焚之。那上面乒的一聲令牌響，只見那半空裡悠悠的風色飄來。豬八戒口裡作念道：「不好了，不好了，這道士果然有本事。令牌響了一下，果然就刮風。」行者道：「兄弟悄悄的，你們再莫與我說話，只管護持師父，等我幹事去來。」
好大聖，拔下一根毫毛，吹口仙氣，叫：「變！」就變作一個假行者，立在唐僧手下。他的真身出了元神，趕到半空中，高叫：「那司風的是那個？」慌得那風婆婆捻住布袋，巽二郎劄住口繩，上前施禮。行者道：「我保護唐朝聖僧西天取經，路過車遲國，與那妖道賭勝祈雨，你怎麼不助老孫，反助那道士？我且饒你，把風收了；若有一些風兒，把那道士的鬍子吹得動動，各打二十鐵棒。」風婆婆道：「不敢，不敢。」遂而沒些風氣。八戒忍不住亂嚷道：「那先生請退，令牌已響，怎麼不見一些風兒？你下來，讓我們上去。」
那道士又執令牌，燒了符檄，撲的又打了一下，只見那空中雲霧遮滿。孫大聖又當頭叫道：「佈雲的是那個？」慌得那推雲童子、佈霧郎君當面施禮。行者又將前事說了一遍。那雲童、霧子也收了雲霧，放出太陽星耀耀，一天萬里更無雲。八戒笑道：「這先兒只好哄這皇帝，搪塞黎民，全沒些真實本事。令牌響了兩個，如何又不見雲生？」
那道士心中焦躁，仗寶劍，解散了頭髮，念著咒，燒了符，再一令牌打將下去。只見那南天門裡，鄧天君領著雷公、電母到當空，迎著行者進禮。行者又將前項事說了一遍，道：「你們怎麼來的志誠？是何法旨？」天君道：「那道士五雷法是個真的，他發了文書，燒了文檄，驚動玉帝，玉帝擲下旨意，徑至九天應元雷聲普化天尊府下。我等奉旨前來，助雷電下雨。」行者道：「既如此，且都住了，同候老孫行事。」果然雷也不鳴，電也不灼。
那道士愈加著忙，又添香、燒符、念咒、打下令牌。半空中，又有四海龍王一齊擁至。行者當頭喝道：「敖廣，那裡去？」那敖廣、敖順、敖欽、敖閏上前施禮。行者又將前項事說了一遍，道：「向日有勞，未曾成功；今日之事，望為助力。」龍王道：「遵命，遵命。」行者又謝了敖順道：「前日虧令郎縛怪，搭救師父。」龍王道：「那廝還鎖在海中，未敢擅便，正欲請大聖發落。」行者道：「憑你怎麼處治了罷。如今且助我一功。那道士四聲令牌已畢，卻輪到老孫上去幹事了。但我不會發符、燒檄，打甚令牌，你列位卻要助我行行。」鄧天君道：「大聖吩咐，誰敢不從？但只是得一個號令，方敢依令而行；不然，雷雨亂了，顯得大聖無款也。」行者道：「我將棍子為號罷。」那雷公大驚道：「爺爺呀！我們怎吃得這棍子？」行者道：「不是打你們，但看我這棍子往上一指，就要刮風。」那風婆婆、巽二郎沒口的答應道：「就放風。」「棍子第二指，就要佈雲。」那推雲童子、佈霧郎君道：「就佈雲，就佈雲。」「棍子第三指，就要雷鳴電灼。」那雷公、電母道：「奉承，奉承。」「棍子第四指，就要下雨。」那龍王道：「遵命，遵命。」「棍子第五指，就要大日晴天。卻莫違誤。」
吩咐已畢，遂按下雲頭，把毫毛一抖，收上身來。那些人肉眼凡胎，那裡曉得。行者遂在傍邊高叫道：「先生請了。四聲令牌俱已響畢，更沒有風雲雷雨，該讓我了。」那道士無奈，不敢久占，只得下了臺讓他。努著嘴，徑往樓上見駕。行者道：「等我跟他去，看他說些甚的。」只聽得那國王問道：「寡人這裡洗耳誠聽，你那裡四聲令響，不見風雨，何也？」道士云：「今日龍神都不在家。」行者厲聲道：「陛下，龍神俱在家，只是這國師法不靈，請他不來。等和尚請來你看。」國王道：「即去登壇，寡人還在此候雨。」
行者得旨，急抽身到壇所，扯著唐僧道：「師父請上臺。」唐僧道：「徒弟，我卻不會祈雨。」八戒笑道：「他害你了，若還沒雨，拿上柴蓬，一把火了帳。」行者道：「你不會求雨，好的會念經。等我助你。」那長老才舉步登壇，到上面，端然坐下，定性歸神，默念那《密多心經》。正坐處，忽見一員官飛馬來問：「那和尚，怎麼不打令牌，不燒符檄？」行者高聲答道：「不用！不用！我們是靜功祈禱。」那官去回奏不題。
行者聽得老師父經文念盡，卻去耳朵內取出鐵棒，迎風幌了一幌，就有丈二長短，碗來粗細，將棍望空一指。那風婆婆見了，急忙扯開皮袋；巽二郎解放口繩。只聽得呼呼風響，滿城中揭瓦翻磚，揚砂走石。看起來，真個好風，卻比那尋常之風不同也。但見：
折柳傷花，摧林倒樹。九重殿損壁崩牆，五鳳樓搖梁撼柱。天邊紅日無光，地下黃砂有翅。演武廳前武將驚，會文閣內文官懼。三宮粉黛亂青絲，六院嬪妃蓬寶髻。侯伯金冠落繡纓，宰相烏紗飄展翅。當駕有言不敢談，黃門執本無由遞。金魚玉帶不依班，象簡羅衫無品敘。彩閣翠屏盡損傷，綠窗朱戶皆狼狽。金鑾殿瓦走磚飛，錦雲堂門歪槅碎。這陣狂風果是兇，刮得那君王父子難相會；六街三市沒人蹤，萬戶千門皆緊閉。
正是那狂風大作。
孫行者又顯神通，把金箍棒鑽一鑽，望空又一指。只見那：
推雲童子，佈霧郎君。推雲童子顯神威，骨都都觸石垂天；佈霧郎君施法力，濃漠漠飛煙蓋地。茫茫三市暗，冉冉六街昏。因風離海上，隨雨出崑崙。頃刻漫天地，須臾蔽世塵。宛然如混沌，不見鳳樓門。
此時昏霧朦朧，濃雲靉靆。
孫行者又把金箍棒鑽一鑽，望空又一指。慌得那：
雷公奮怒，電母生嗔。雷公奮怒，倒騎火獸下天關；電母生嗔，亂掣金蛇離斗府。唿喇喇施霹靂，振碎了鐵叉山；淅瀝瀝閃紅綃，飛出了東洋海。呼呼隱隱滾車聲，燁燁煌煌飄稻米。萬萌萬物精神改，多少昆蟲蟄已開。君臣樓上心驚駭，商賈聞聲膽怯忙。
那沉雷護閃，乒乒乓乓，一似那地裂山崩之勢。諕得那滿城人，戶戶焚香，家家化紙。孫行者高呼：「老鄧，仔細替我看那貪贓壞法之官、忤逆不孝之子，多打死幾個示眾。」那雷越發振響起來。
行者卻又把鐵棒望上一指。只見那：
龍施號令，雨漫乾坤。勢如銀漢傾天塹，疾似雲流過海門。樓頭聲滴滴，窗外響瀟瀟。天上銀河瀉，街前白浪滔。淙淙如瓮撿，滾滾似盆澆。孤莊將漫屋，野岸欲平橋。真個桑田變滄海，霎時陸岸滾波濤。神龍藉此來相助，擡起長江望下澆。
這場雨自辰時下起，只下到午時前後；下得那車遲城裡裡外外，水漫了街衢。
那國王傳旨道：「雨夠了，雨夠了；十分再多，又渰壞了禾苗，反為不美。」五鳳樓下聽事官策馬冒雨來報：「聖僧，雨夠了。」行者聞言，將金箍棒往上又一指。只見霎時間，雷收風息，雨散雲收。國王滿心歡喜，文武盡皆稱贊道：「好和尚！這正是『強中更有強中手』。就是我國師求雨雖靈，若要晴，細雨兒還下半日，便不清爽。怎麼這和尚要晴就晴，頃刻間杲杲日出，萬里就無雲也？」
國王教回鑾，倒換關文，打發唐僧過去。正用御寶時，又被那三個道士上前阻住道：「陛下，這場雨全非和尚之功，還是我道門之力。」國王道：「你才說龍王不在家，不曾有雨；他走上去，以靜功祈禱，就雨下來，怎麼又與他爭功，何也？」虎力大仙道：「我上壇發了文書，燒了符檄，擊了令牌，那龍王誰敢不來？想是別方召請，風、雲、雷、雨五司俱不在，一聞我令，隨趕而來，適遇著我下他上，一時撞著這個機會，所以就雨。從根算來，還是我請的龍，下的雨，怎麼算作他的功果？」那國王昏亂，聽此言，卻又疑惑未定。
行者近前一步，合掌奏道：「陛下，這些傍門法術，也不成個功果，算不得我的他的。如今有四海龍王現在空中，我僧未曾發放，他還不敢遽退。那國師若能叫得龍王現身，就算他的功勞。」國王大喜道：「寡人做了二十三年皇帝，更不曾看見活龍是怎麼模樣。你兩家各顯法力，不論僧道，但叫得來的，就是有功；叫不出的，有罪。」那道士怎麼有那樣本事？就叫，那龍王見大聖在此，也不敢出頭。道士云：「我輩不能，你是叫來。」
那大聖仰面朝空，厲聲高叫：「敖廣何在？弟兄們都現原身來看。」那龍王聽喚，即忙現了本身，四條龍。在半空中度霧穿雲，飛舞向金鑾殿上。但見：
飛騰變化，遶霧盤雲。玉爪垂鉤白，銀鱗舞鏡明。髯飄素練根根爽，角聳軒昂挺挺清。磕額崔巍，圓睛晃亮。隱顯莫能測，飛揚不可評。禱雨隨時佈雨，求晴即便天晴。這才是有靈有聖真龍像，祥瑞繽紛遶殿庭。
那國王在殿上焚香，眾公卿在階前禮拜。國王道：「有勞貴體降臨，請回。寡人改日醮謝。」行者道：「列位眾神各自歸去，這國王改日醮謝。」那龍王徑自歸海，眾神各各回天。這正是：
廣大無邊真妙法，至真了性劈傍門。
畢竟不知怎麼除邪，且聽下回分解。
English
At the Temple of the Three Pure Ones the Great Sage Leaves His Name; in the Kingdom of Cart-Slow the Monkey King Displays His Art
Now the Great Sage Sun pinched Sha Monk with his left hand and Zhu Bajie with his right, and the two came to themselves. They sat there on high, faces blank, neither speaking nor moving; let the Daoists light lamps and torches and search before and behind — the three of them sat like clay images plated with gold. The Great Immortal Tiger Strength said: “There is no villain here — how have the offerings been eaten?” The Great Immortal Deer Strength said: “It looks like the work of eaters: what had skins has been peeled, what had stones has spat them out — but where is the person to be seen?” The Great Immortal Goat Strength said: “Brother, do not doubt. Doubtless our own devotion — chanting scripture day and night, sending up petitions time after time, and bearing the court's own title — has startled the Celestial Worthies. It must be the sacred visitation of the Three Pure Ones, come down to enjoy these offerings. Now, before the immortal retinue returns and the crane-carriage departs, let us bow and beseech the Celestial Worthy for some holy water and golden elixir, to present to His Majesty — would that not be long life and endless years, and a proof of our merit besides?” The Great Immortal Tiger Strength said: “Well said.” He called: “Disciples, make music and chant the scriptures. On the other side, bring my vestments; I will pace the stars and make my prayer.” The little Daoists obeyed, and the two companies drew up in fine order. With one clash of the chime they chanted a scroll of the True Scripture of the Yellow Court and the Way and Its Power. The Great Immortal Tiger Strength robed himself in his vestments, raised the jade tablet, danced before the altar raising the dust, cast himself on the ground, and made his petition upward:
“With dread and with trembling, we bow the head and take refuge. Your servants have raised this teaching, looking up to the Clear Void. We crushed the monks as vulgar, and exalted the Way's bright splendor. By decree the jeweled hall was raised; the sovereign's own hand built these courts. Offerings spread out in abundance; the dragon banner hangs on high. Candles kept through the night; incense burned all day long. One sincere heart reaches above; an inch of reverence offered with devotion. Now, vouchsafed your descent, your immortal carriage has not yet turned home. We beg some golden elixir and holy water, to present to the court, that our span may outlast the southern hills.”
Bajie, hearing, felt his stomach turn, and said under his breath to Pilgrim: “This is our fault: we have eaten the things and stayed to boot, only to wait through prayers like this. How are we to answer?” Pilgrim pinched him again, and suddenly spoke out: “Junior immortals, hold your prayers. We have come from the Peach Banquet and brought no golden elixir nor holy water; another day we will come and bestow them.” The Daoists, great and small, hearing speech, shivered in their clothes, every one: “Grandpas! Living Celestial Worthies come down among men — by no means let them go; beg of them at any cost the art of long life!” The Great Immortal Deer Strength came forward and bowed again:
“Raising the dust, we knock our heads, and offer with whole heart our sincerity. Your humble servants yield their lives, bowing and rising before the Three Pure Ones. Since we came to this land we have exalted the Way and cast out the monks. The king's heart rejoices and honors the dark profound. The great offering of the gods, the scriptures read through the night. Blessed that the Celestial Worthy has not disdained us, but let his sacred carriage grace our court. We look up and beg your remembrance; we look for your grace and glory. Leave us but some holy water, that your disciples may lengthen their days and live forever.”
Sha Monk pinched Pilgrim and said under his breath: “Brother, they are in earnest — here come more prayers.” Pilgrim said: “Give them some, then.” Bajie said softly: “Where would we get any?” Pilgrim said: “Just watch me. When I have mine, you will have yours.” The Daoists' music was done; Pilgrim spoke: “Junior immortals, no more bowing. If I do not leave you some holy water, I fear it would extinguish your posterity; yet to give it you were too easy.” The Daoists, hearing, threw themselves down and knocked their heads together: “We beg the Celestial Worthy to remember your disciples' reverence and kindly bestow a little. We your disciples will spread abroad the Way and Virtue, and tell the king to honor the dark gate throughout.” Pilgrim said: “So be it — bring vessels.” The Daoists bowed their heads in thanks. The Great Immortal Tiger Strength, loving a show, had a great vat carried and set in the hall; the Great Immortal Deer Strength fetched an earthen basin and set it on the altar table; the Great Immortal Goat Strength stripped the flowers from a vase and set it in the middle. Pilgrim said: “You all go out before the hall and shut the lattice: no leaking of heaven's secrets, and I will leave you some holy water.” The Daoists knelt in a body below the crimson steps, and the hall door was shut.
Pilgrim stood up, lifted his tiger-skin kilt, and filled the vase with a getting of stale water. Zhu Bajie, seeing, rejoiced: “Brother, we have been brothers these many years, and this one trick we have never played. I did just eat something — this is the very job for it.” The Idiot threw open his clothes, and with a rush — like the Lüliang rapids pouring down its flood-boards — he splashed a whole basinful. Sha Monk likewise filled half the vat. Then they righted their clothes and sat in state above, saying: “Junior immortals, receive the holy water.”
The Daoists pushed open the lattice, knocked their heads in thanks, carried the vat out, and brought vase and basin together in one place, saying: “Disciple, fetch a cup, and let us taste.” A little Daoist brought a tea cup and handed it to the old Daoist. The old Daoist ladled out a cup, drank, and went on smacking his lips and working his mouth. The Great Immortal Deer Strength said: “Brother, is it good?” The old Daoist, working his mouth, said: “Not very. There is a sour, winey taste to it.” The Great Immortal Goat Strength said: “Let me taste.” He too took a mouthful and said: “It has a hog-piss tang about it.” Pilgrim, seated above, heard these words and knew he was found out: “I will play one more trick — and leave my name behind while I am at it.” He called out at the top of his voice:
“Daoists, Daoists, what fools you are! What Three Pure Ones would come down to a mortal floor? I will tell you my true name, and let you know it. We are the monks of the Great Tang, sent out by decree to the west. The night being quiet, and nothing afoot, we came down to your halls. We ate your offerings and sat playing at ease; you bowed to us — and how should we repay you? Holy water indeed! What you have drunk is all a draught of my own piss.”
At this the Daoists blocked the door and fell on them pell-mell with pitchforks, rakes, brooms, tiles and stones, battering blindly at heads and faces. Good Pilgrim: he tucked Sha Monk under his left arm and Bajie under his right, burst out the door, rode the light of cloud straight back to the abbot's room of the Temple of the Abyss of Wisdom, and, not daring to wake their master, the three lay down to sleep again.
It was the third point of the fifth watch. The king held his court, and the two wings of civil and military officials gathered, four hundred court officers — crimson gauze lanterns bright, jeweled censers clouding sweet smoke.
Now the Tang monk Tripitaka woke and called: “Disciples, disciples — attend me, and let us go have the travel rescript stamped.” Pilgrim and Sha Monk and Bajie rose at once, dressed, and stood attending at his side: “We make bold to tell you, Master: the king of this country trusts those Daoists and exalts the Way to crush the monks. Should a word slip, he may refuse to stamp the rescript. Let us escort you — all of us into court together.” Tang monk, greatly pleased, put on his brocade cassock. Pilgrim carried the rescript, told Wujing to carry the alms bowl, and Wuneng to take the tin staff; the luggage and the horse they gave into the keeping of the monks of the Temple of the Abyss of Wisdom. They came to the Tower of the Five Phoenixes, saluted the gate official, gave their names, said they were monks of the Great Tang in the Land of the East, come for scriptures and to have the rescript stamped here, and begged him to report it. The chamberlain of the gate went into court, cast himself on the golden steps, and reported: “Outside there are four monks who say they are of the Great Tang in the Land of the East, come for scriptures, asking to have the rescript stamped; they wait your pleasure before the Tower of the Five Phoenixes.” The king, hearing, said: “The monk could find no place to die, so he comes here to die. Why have the constables not seized him and hauled him in?” The Grand Tutor in attendance stepped out and said: “The Great Tang in the Land of the East is of the southern continent Jambudvipa, called the great realm of Zhonghua. From there to here is ten thousand li, and the roads are full of monsters. Such monks must have some powers, or they would never dare come west. Let Your Majesty, in view of the monks' long journey from Zhonghua, and lest we spoil a good karmic bond, summon them, examine the rescript, and let them pass.” The king approved, and had the Tang monk and his party summoned before the Hall of Golden Chimes. Master and disciples drew up before the steps and handed the rescript up to the king.
The king had just opened it to read when the gate official came again to report: “The three state preceptors have arrived.” In his fright the king put up the rescript, came hurriedly down from the dragon throne, had embroidered cushions set for them by his attendants, and bowed to welcome them. Tripitaka and his party turned and saw the great immortals swaying along, a pair of shock-headed page boys with double buns behind them, walking straight in. The two wings of officials bowed low, not daring to look up. They mounted the Hall of Golden Chimes and made the king no reverence at all. The king said: “Preceptors, I had not invited you — why are you pleased to come down today?” The old Daoist said: “There is a matter to report — that is why. Those four monks: what country are they from?” The king said: “They are sent by the Great Tang in the Land of the East to the Western Heaven for scriptures, and have come to have the rescript stamped here.” The three Daoists clapped their hands and laughed: “We said they had fled — and here they are still.” The king said, alarmed: “What have you to say, preceptors? They only just gave in their names, and I was minded to seize them for your service; but the Grand Tutor's plea was reasonable, and because I would respect their long journey and not extinguish the good bond of Zhonghua, I summoned them to examine the rescript — I did not look for this question of yours. Perhaps they have affronted your honor and given offense?” The Daoist said, laughing: “You do not know, Majesty. They came yesterday: outside the east gate they beat two of our disciples to death, released the five hundred imprisoned monks, and smashed the carts to pieces. In the night they broke into our temple, wrecked the sacred images of the Three Pure Ones, and stole the food bestowed by the throne. We were gulled by them: we took them for Celestial Worthies descended, and begged some holy water and golden elixir, meaning to present them to Your Majesty for long life; and instead the wretches left us some of their piss and fooled us. Each of us drank a mouthful and tasted what it was; we were on the point of seizing them, and off they went. And today they are still here — truly, ‘the enemy's road is a narrow one.’” The king, hearing, fell into a rage, and would have put the four to death.
The Great Sage Sun put his palms together and cried out at the top of his voice: “Your Majesty, stay your thunder-bolt anger a moment, and let these monks speak.” The king said: “You have affronted the state preceptors: can the preceptors' word be wrong?” Pilgrim said: “He says that yesterday, outside the city, I beat two of his disciples to death. Who witnessed it? Let us concede it: let two monks pay with their lives, and let the other two go on for the scriptures. He says further that I smashed the carts and released the imprisoned monks; there is no witness to that either, and it is not a capital matter — let one more monk answer for it and be done. But he says I wrecked the Three Pure Ones and made an uproar in the temple — that is a frame-up.” The king said: “How is it a frame-up?” Pilgrim said: “We monks are men of the Land of the East, newly come here; we do not know our way about the streets — how should we know by night what passes in his temple? And if we had left our piss behind, they should have caught us on the spot — instead of which, at this hour of the morning they name us to our faces to ruin us. In this world there are countless impostors traveling under borrowed names: why must it be us? I beg Your Majesty to put away your anger and look into it.” The king, muddled as he was, heard Pilgrim out and could not make up his mind.
While he was still in doubt the gate official came again to report: “Your Majesty, many village elders wait outside for your summons.” The king said: “What is their business?” and ordered them in. Brought before the hall, some thirty or forty elders knocked their heads: “Ten thousand years! All spring there has been no rain; we fear a dry summer. We have come to beg that one of the state preceptors pray down a sweet rain to succor the people.” The king said: “Elders, withdraw: there will be rain presently.” The elders thanked him and withdrew. The king said: “Monks of the Tang: why do you suppose I honor the Way and crush the monks? Because in the year we prayed for rain, the monks of my court never wrung a single drop; and it was heaven's mercy that sent the state preceptors to rescue us from misery. Now you have come from far off and affronted the preceptors: you should be called to account this instant. I spare you for the present — do you dare to wager against my preceptor at praying down rain? If he prays down a sweet rain to relieve the ten thousand people, I will pardon your offense, stamp your rescript, and let you go west. If you lose the wager and no rain falls, you shall be dragged to the place of execution and put to death as an example.” Pilgrim laughed: “This little monk knows a little something about praying too.”
The king ordered the altar ground swept and made ready. On the other side he gave the word: “Bring my carriage — I will go up the Tower of the Five Phoenixes myself to watch.” The officers brought the carriage, and in a moment he was seated above. The Tang monk Tripitaka, with Pilgrim, Sha Monk and Bajie, stood waiting below the tower. The three Daoists sat beside the king above. Presently an officer came at the gallop to report: “The altar is ready in all its colors: the state preceptors are asked to mount.”
The Great Immortal Tiger Strength bowed with folded hands, took leave of the king, and came down the tower. Pilgrim stepped forward and barred the way: “Where away, sir?” The great immortal said: “To mount the altar and pray for rain.” Pilgrim said: “You carry yourself high indeed — you would not yield place to a monk from far countries. Very well: as they say, ‘The strong dragon does not crush the local snake.’ Go first, sir — only let us have it out before the king.” The great immortal said: “Have what out?” Pilgrim said: “You and I go up the altar together to pray for rain: how will anyone know whose rain it is? There would be no proving whose merit it was.” The king above heard, and rejoiced inwardly: “The little monk's talk has some sinew to it.” Sha Monk heard, and chuckled to himself: “And that is not the half of the sinew in his belly — it is still to come.” The great immortal said: “No need to settle it: His Majesty will know of himself.” Pilgrim said: “Known it may be — but I am a monk from far away and have never met you. Then we should only fall to laying the blame on one another, and that is no way to do business. Let it be settled first, and then we work.” The great immortal said: “Once on the altar, you have only to watch my signal-clapper. One clap of the clapper — the wind comes. Two claps — the clouds rise. Three claps — thunder and lightning sound together. Four claps — the rain falls. Five claps — the clouds scatter and the rain is gathered in.” Pilgrim laughed: “A marvel! We monks have never seen the like. Please — please go first.”
The great immortal swung into his stride and went on ahead, the Tang monk and his party following, straight to the altar gate. They looked up: there stood a high platform, three zhang and more tall. On this side and that stood the banners of the twenty-eight constellations. At the top was a table, on the table a censer, and from the censer incense smoked in banks; on either side stood two candlesticks, and the candles on the platform blazed in the wind. Against the censer leaned a golden tablet, engraved with the names of the thunder gods. Below were five great vats, all brimming with clear water, willow sprigs floating on the water, and on the willow sprigs rested an iron plate inscribed with the talismans of the Court of Thunders; to left and right stood five great posts, each inscribed with the roll of the savage thunder messengers of the five quarters; by each post stood two Daoists, each with an iron mace, waiting to strike the posts. Behind the platform were many Daoists writing out documents; in the very middle was a paper stove, and several paper figures: the talisman-bearing officers, and the local earth god and the gods who praise the teaching.
The great immortal walked in and, wasting no ceremony, took his stand on the high platform. A little Daoist at his side brought several talismans written on yellow paper and a precious sword and handed them to him. The great immortal gripped the sword, recited a spell, and burned one talisman at the candle. Below, two or three Daoists took one of the talisman-bearing figures and a document and set fire to them too. On high the signal-clapper cracked once — and look: out of mid-air a soft breath of wind came drifting. Zhu Bajie muttered: “Bad, bad! This Daoist has real powers. The clapper cracked once, and there is the wind already.” Pilgrim said: “Brothers, quiet. Not another word to me: just look after Master. I have business to do.”
The good Great Sage plucked a hair, blew on it a breath of magic air, cried “Change!”, and made a sham Pilgrim to stand at the Tang monk's side. His true body left its shell and sped into mid-air, calling at the top of his voice: “Who has charge of the wind?” In a panic the Wind Grandmother pinched shut her cloth bag, and the Second Lad of Xun tied down the mouth-rope, and they came up making their bows. Pilgrim said: “I guard the holy monk of the Tang going west for scriptures; we pass through the Kingdom of Cart-Slow and wager against that fox of a Daoist at praying down rain. Why do you not help old Sun, and help the Daoist instead? This once I pardon you: gather in your wind. If so much as a breath stirs and blows that Daoist's whiskers, I will deal each of you twenty blows of the iron staff.” The Wind Grandmother said: “We dare not, we dare not.” And there was not a breath of wind left. Bajie could not contain himself and bawled: “Sir, step back! The clapper has cracked — where is your wind? Come down and let us go up.”
The Daoist gripped the clapper again, burned the writ, and cracked it once more — and look: the sky filled up with cloud and fog. The Great Sage Sun hailed from above: “Who spreads the clouds?” And in a fright the Cloud-Pushing Page and the Fog-Spreading Lad made their bows before him. Pilgrim told the story over again; and the cloud page and fog lad too drew in their cloud and fog, and out came the sun star blazing, and the whole ten-thousand-li sky was clear of cloud. Bajie laughed: “This fellow is good for fooling the emperor and shuffling off the common people — no real skill in him at all. The clapper has cracked twice: where are his clouds now?”
The Daoist, fretting, gripped his precious sword, unbound his hair, recited his spell, burned his talisman, and cracked the clapper a third time. And out of the South Gate of Heaven came Lord Deng at the head of the Thunder Lord and the Lightning Mother, into mid-air, where they made their bows to Pilgrim. Pilgrim told the story once more and asked: “How is it you come so faithfully? Whose dharma-writ is this?” The heavenly lord said: “That Daoist's Five Thunder art is genuine. He filed his document and burned his writ, and it startled the Jade Emperor; the Jade Emperor cast down his decree, which went straight to the court of the Celestial Worthy Universally Transformed, the Thunder-Voice of the Nine Heavens. We come in obedience to the decree, to help with thunder, lightning and rain.” Pilgrim said: “If that is so, stop where you are, all of you, and await old Sun's orders.” And in truth the thunder did not roll, nor the lightning flash.
The Daoist, in greater haste, added incense, burned talismans, recited spells, and cracked the clapper a fourth time. And in mid-air the Dragon Kings of the Four Seas came thronging. Pilgrim hailed them from in front: “Ao Guang — where away?” Ao Guang and Ao Shun and Ao Qin and Ao Run came up making their bows. Pilgrim told the story over again, and said: “I troubled you the other day and won nothing. Today, I beg your help.” The Dragon Kings said: “We obey, we obey.” Pilgrim thanked Ao Shun besides: “The other day I was beholden to your son for binding that monster and saving my master.” The Dragon King said: “The rascal lies chained in the sea: we dared not act alone, and were on the point of asking the Great Sage to pass his sentence.” Pilgrim said: “Dispose of him as you see fit. Now help me in this work. The Daoist's four claps are done, and it is old Sun's turn to go up and do business. I know nothing of filing documents and burning writs and cracking signal-clappers — so you must all help me along.” Lord Deng said: “At the Great Sage's word, who would not obey? Only give us one set of signals, and we will act on them; otherwise thunder and rain would tangle, and it would look as if the Great Sage had no system.” Pilgrim said: “Then let my staff be the signal.” The Thunder Lord, aghast, said: “Grandpa! How should we survive that staff?” Pilgrim said: “No beating you. When my staff points once upward, the wind must blow.” The Wind Grandmother and the Second Lad of Xun answered with a will: “Wind it is.” “When my staff points a second time, the clouds must spread.” The Cloud-Pushing Page and the Fog-Spreading Lad said: “We spread them, we spread them.” “At the third pointing, thunder must roll and lightning flash.” The Thunder Lord and the Lightning Mother said: “At your service, at your service.” “At the fourth pointing, the rain must fall.” The Dragon Kings said: “We obey, we obey.” “And at the fifth pointing, great sun and clear sky. Do not fail me.”
His instructions done, he pressed down his cloud, shook the hair back onto his body, and returned. Mortal stock with fleshy eyes — how would they know? Pilgrim, standing by, called out: “Sir, your turn is done. All four claps of your clapper have sounded, and there is neither wind nor cloud, thunder nor rain: you should yield to me.” The Daoist could do nothing, dared not hold the stage longer, came down off the platform and gave way, and went working his mouth straight up the tower to see the king. Pilgrim said: “Let me follow and hear what he says.” He heard the king ask: “I am all ears, and truly listening. Your four claps sounded — where is wind or rain?” The Daoist said: “Today the dragon spirits are not at home.” Pilgrim said sharply: “Your Majesty, the dragon spirits are all at home: only this state preceptor's art has no virtue in it, and he cannot fetch them. Let the monk fetch them, for you to see.” The king said: “Go up the altar, then. I will wait here for the rain.”
Pilgrim, having his word, hastened back to the altar, took the Tang monk by the hand, and said: “Master, mount the platform.” The Tang monk said: “Disciple, I do not know how to pray for rain.” Bajie laughed: “He has trapped you: if there is no rain, they will pile the firewood and make an end of you with one blaze.” Pilgrim said: “You cannot pray for rain, but you can chant scripture finely. Let me help you.” The elder then stepped up onto the altar, sat above in composure, stilled his nature and gathered his spirit, and recited silently the Heart Sutra. As he sat, an officer came at the gallop to ask: “Monk — why do you not crack the signal-clapper, not burn talismans and writs?” Pilgrim answered at the top of his voice: “Not needed, not needed! We pray by the power of stillness.” The officer went back to report — no more of that.
Pilgrim, hearing that his master had chanted the scripture through, drew the iron staff from his ear, flourished it against the wind — a dozen feet long and thick as a bowl — and pointed it at the sky. The Wind Grandmother, seeing, made haste to unlash her leather bag, and the Second Lad of Xun loosed the mouth-rope. Then came the rush and roar of wind: through the whole city tiles ripped and bricks tumbled, sand flew and stones ran. And truly it was a wind unlike common winds. Behold:
It broke the willows and bruised the flowers; it splintered groves and felled trees. In the palace of ninefold walls, walls cracked and partitions fell; in the Tower of the Five Phoenixes, beams shook and pillars rocked. The red sun at heaven's rim lost its light; the yellow sand on the ground sprouted wings. Before the martial drill hall the generals started; within the literary pavilion the ministers quaked. The powder and paint of the three palaces tangled their black hair; the consorts of the six courts roughed up their jeweled buns. The marquises' golden caps dropped their embroidered tassels; the chancellor's black gauze streamed out its wings. The carriage officers had words and dared not speak them; the gate secretaries held their memorials and had no way to hand them in. Goldfish pouches and jade girdles fell out of their ranks; ivory tablets and silken gowns lost all their gradations. Painted galleries and kingfisher screens were damaged every one; green lattices and vermilion doors were left in wreck. In the Hall of Golden Chimes, tiles ran and bricks flew; at the Hall of Brocade Clouds, doors warped and lattices splintered. Fierce indeed was this wild gale: it blew till king and son could not find each other; the six avenues and three markets were emptied of people, and ten thousand households, a thousand gates, were shut fast.
And so the wild wind blew its hardest.
Pilgrim Sun showed his power again: he ground the gold-banded staff about and pointed once more at the sky. And look:
The Cloud-Pushing Page, the Fog-Spreading Lad. The Cloud-Pushing Page showed his might: gout upon gout, the clouds struck the rocks and hung from heaven; the Fog-Spreading Lad put forth his art: dense and dim, the mist flew and covered the earth. The three markets sank into a blur; the six avenues dimmed by degrees. Riding the wind, they left the sea; following the rain, they came out of Kunlun. In a moment they flooded heaven and earth; in a trice they veiled the world's dust. It was chaos over again: you could not see the phoenix tower's gate.
Now all was hazy dusk and fog, with clouds banked thick.
Pilgrim Sun ground the gold-banded staff about and pointed a third time at the sky. And in a fright:
The Thunder Lord flew into a fury; the Lightning Mother flared in wrath. The Thunder Lord flew into a fury: bestriding his fire beast backward, he came down heaven's gate; the Lightning Mother flared in wrath: striking the golden serpent this way and that, she left the mansion of the Dipper. With crash and rattle they hurled their bolts and shook Mount Iron-Fork to pieces; in glitter and sparkle the red silk of lightning flew from the Eastern Ocean. With roar and rumble it rolled like cartwheels; in blaze and brilliance it showered like winnowed rice. Ten thousand sprouts, ten thousand things, changed all their spirit; how many insects threw off their torpor. King and ministers on the tower were terrified at heart; the merchants, hearing the sound, went white and hurried.
The rolling thunder and the guarding lightning went bang and boom, like the earth splitting and the mountains falling. The whole city, terrified, burned incense at every door and burned paper at every house. Pilgrim Sun called out loud: “Old Deng — look sharp for me, and strike dead a few more of the thieving, law-breaking officials and the unfilial sons, to make an example of them.” And the thunder rolled louder than ever.
Pilgrim pointed the iron staff upward once more. And look:
The dragons gave their signal, and rain flooded heaven and earth. Its force was like the Silver River pouring down heaven's moat; its speed like cloud-streams racing past the sea gate. At the tower-head it dripped and dropped; at the window it murmured and rushed. The Silver River of heaven poured; white billows raged before the streets. It gushed as from upset urns; it rolled as from overturned basins. The lone farmstead was near swamped to its eaves; the wild banks all but drowned the bridge. Truly the mulberry fields turned to sea, and in a flash dry land rolled in billows. The spirit dragons lent their aid to this, and heaved up the Long River to pour it down.
This rain began at the hour of the dragon and fell until about noon; it fell so that the city of Cart-Slow, inside and out, was water over the streets.
The king sent down the word: “Rain enough, rain enough! Any more and it will drown the seedling rice — that were no kindness.” The officer below the Tower of the Five Phoenixes spurred through the rain to report: “Holy monk, the rain is enough.” Pilgrim, hearing, pointed the gold-banded staff upward once more: in a flash the thunder was gathered in, the wind laid, the rain scattered, the clouds rolled up. The king was delighted through and through, and the officers vied in praise: “What a monk! Truly, ‘the strong hand finds a stronger still.’ Our own state preceptors' rain, for all its virtue: ask for clearing, and the drizzle keeps up half the day and never dries. But this monk — ask for clear, and clear it is: in a moment the bright sun blazed and ten thousand li were without a cloud!”
The king ordered the carriage turned, the rescript stamped, and the Tang monk sent on his way. But just as the royal seal was about to be used, the three Daoists stepped up and blocked it: “Your Majesty, this rain is in no wise the monk's doing — it is the working of our gate.” The king said: “You said just now the Dragon Kings were not at home and there would be no rain; he walked up, prayed in stillness, and the rain came down. Why contest the credit now?” The Great Immortal Tiger Strength said: “I mounted the altar, filed the document, burned the writ, cracked the clapper: what dragon would dare not come? I suppose the summons went out elsewhere and none of the five offices — wind, cloud, thunder, rain — was at home; hearing my order they came posthaste, and met me coming down as he went up: chancing on that moment, it rained. Cast it up from the root: it was I who summoned the dragon and sent down the rain — how does the merit fall to him?” The king, muddled, heard this and was in doubt again.
Pilgrim stepped forward a pace, put his palms together, and said: “Your Majesty, these side-alley arts make no true merit, and cannot be reckoned to one or the other. Now the Dragon Kings of the Four Seas are still in the sky: we monks have not dismissed them, and they dare not withdraw unbidden. If the state preceptors can call the Dragon Kings to show themselves, let the merit be theirs.” The king rejoiced: “I have been emperor three and twenty years and never seen what a live dragon looks like. Let the two sides show their powers — monk or Daoist, it makes no difference: whoever calls them out has the merit; whoever cannot, has the guilt.” And how should the Daoists have such a power? They called — but the Dragon Kings, seeing the Great Sage there, dared not show. The Daoists said: “We cannot. Do you call them.”
The Great Sage tipped his face to the sky and called out sharp and loud: “Ao Guang — where are you? Brothers, show your true forms and come look!” At the call the Dragon Kings showed themselves at once, four dragons. In mid-air they threaded the fog and pierced the cloud and came wheeling and dancing toward the Hall of Golden Chimes. And this is what was seen:
Soaring and changing, wreathing fog and coiling cloud. Jade claws hanging white as hooks; silver scales dancing bright as mirrors. Whiskers streaming like white silk, every strand at ease; horns rearing proud, every one clean and upright. Brows beetling and grand; round eyes flashing bright. Now hidden, now seen, past all guessing; sweeping and soaring, past all praising. Prayed to for rain, they spread the rain in season; asked for clearing, the sky is clear at once. These are the true dragons indeed, spirits with souls in them; auspicious signs in showers ringed the palace court.
The king burned incense in the hall, and the ministers bowed before the steps. The king said: “We are honored by your coming. Return, we beg; another day we will offer a rite of thanks.” Pilgrim said: “Honored spirits, each to your place; this king will offer his rite of thanks another day.” The Dragon Kings went straight home to the sea, and the spirits each returned to heaven. And so it was:
Vast beyond all bounds, the true and wondrous dharma; the nature seen to its truth splits the side gates wide.
But how the demons would be rooted out? Listen to the next chapter to find out.
Chapter 46
Traditional Chinese
第四十六回 外道弄強欺正法 心猿顯聖滅諸邪
話說那國王見孫行者有呼龍使聖之法，即將關文用了寶印，便要遞與唐僧，放行西路。那三個道士慌得拜倒在金鑾殿上啟奏。那皇帝即下龍位，御手忙攙道：「國師今日行此大禮，何也？」道士說：「陛下，我等至此匡扶社稷，保國安民，苦歷二十年來今日這和尚弄法力，抓了丟去，敗了我們聲名。陛下以一場之雨，就恕殺人之罪，可不輕了我等也？望陛下且留住他的關文，讓我兄弟與他再賭一賭，看是何如？」那國王著實昏亂，東說向東，西說向西，真個收了關文，道：「國師，你怎麼與他賭？」虎力大仙道：「我與他賭坐禪。」國王道：「國師差矣。那和尚乃禪教出身，必然先會禪機，才敢奉旨求經，你怎與他賭此？」大仙道：「我這坐禪，比常不同，有一異名，教做雲梯顯聖。」國王道：「何為雲梯顯聖？」大仙道：「要一百張桌子，五十張作一禪臺，一張一張疊將起去，不許手攀而上，亦不用梯凳而登，各駕一朵雲頭，上臺坐下，約定幾個時辰不動。」
國王見此有些難處，就便傳旨問道：「那和尚，我國師要與你賭『雲梯顯聖』坐禪，那個會麼？」行者聞言，沉吟不答。八戒道：「哥哥，怎麼不言語？」行者道：「兄弟，實不瞞你說。若是踢天弄井、攪海翻江、擔山趕月、換斗移星諸般巧事，我都幹得；就是砍頭剁腦、剖腹剜心、異樣騰那卻也不怕；但說坐禪，我就輸了。我那裡有這坐性？你就把我鎖在鐵柱子上，我也要上下爬蹅，莫想坐得住。」三藏忽的開言道：「我會坐禪。」行者歡喜道：「卻好，卻好。可坐得多少時？」三藏道：「我幼年遇方上禪僧講道，那性命根本上，定性存神，在死生關裡，也坐二三個年頭。」行者道：「師父若坐二三年，我們就不取經罷。多也不上二三個時辰，就下來了。」三藏道：「徒弟呀，卻是不能上去。」行者道：「你上前答應，我送你上去。」
那長老果然合掌當胸道：「貧僧會坐禪。」國王教傳旨，立禪臺。國家有倒山之力，不消半個時辰，就設起兩座臺，在金鑾殿左右。
那虎力大仙下殿，立於階心，將身一縱，踏一朵席雲，徑上西邊臺上坐下。行者拔一根毫毛，變做假像，陪著八戒、沙僧，立於下面；他卻作五色祥雲，把唐僧撮起空中，徑至東邊臺上坐下；他又斂祥光，變作一個蟭蟟蟲，飛在八戒耳朵邊道：「兄弟，仔細看著師父，再莫與老孫替身說話。」那獃子笑道：「理會得，理會得。」
卻說那鹿力大仙在繡墩上坐看多時，他兩個在高臺上不分勝負，這道士就助他師兄一功：將腦後短髮拔了一根，捻著一團，彈將上去，徑至唐僧頭上，變作一個大臭蟲，咬住長老。那長老先前覺癢，然後覺疼。原來坐禪的不許動手，動手算輸。一時間疼痛難禁，他縮著頭，就著衣襟擦癢。八戒道：「不好了，師父羊兒風發了。」沙僧道：「不是，是頭風發了。」行者聽見道：「我師父乃志誠君子，他說會坐禪，斷然會坐；說不會，只是不會。君子家，豈有謬乎？你兩個休言，等我上去看看。」
好行者，嚶的一聲，飛在唐僧頭上，只見有豆粒大小一個臭蟲叮他師父，慌忙用手捻下，替師父撓撓摸摸。那長老不疼不癢，端坐上面。行者暗想道：「和尚頭光，虱子也安不得一個，如何有此臭蟲？想是那道士弄的玄虛，害我師父。哈哈，枉自也不見輸贏，等老孫去弄他一弄！」這行者飛將上去，金殿獸頭上落下，搖身一變，變作一條七寸長的蜈蚣，徑來道士鼻凹裡叮了一下。那道士坐不穩，一個觔斗，翻將下去，幾乎喪了性命，幸虧大小官員人多救起。國王大驚，即著當駕太師領他往文華殿裡梳洗去了。行者仍駕祥雲，將師父馱下階前，已是長老得勝。
那國王只教放行。鹿力大仙又奏道：「陛下，我師兄原有暗風疾，因到了高處，冒了天風，舊疾舉發，故令和尚得勝。且留下他，等我與他賭隔板猜枚。」國王道：「怎麼叫做『隔板猜枚』？」鹿力道：「貧道有隔板知物之法，看那和尚可能夠？他若猜得過我，讓他出去；猜不著，憑陛下問擬罪名，雪我昆仲之恨，不污了二十年保國之恩也。」真個那國王十分昏亂，依此讒言，即傳旨：將一硃紅漆的櫃子，命內官擡到宮殿。教娘娘放上件寶貝。須臾擡出，放在白玉階前，教僧道：「你兩家各賭法力，猜那櫃中是何寶貝。」
三藏道：「徒弟，櫃中之物，如何得知？」行者斂祥光，還變作蟭蟟蟲，釘在唐僧頭上道：「師父放心，等我去看看來。」好大聖，輕輕飛到櫃上，爬在那櫃腳之下，見有一條板縫兒。他鑽將進去，見一個紅漆丹盤，內放一套宮衣，乃是山河社稷襖、乾坤地理裙。用手拿起來，抖亂了，咬破舌尖上，一口血哨噴將去，叫聲：「變！」即變作一件破爛流丟一口鐘。臨行又撒上一泡臊溺。卻還從板縫裡鑽出來，飛在唐僧耳朵上道：「師父，你只猜是破爛流丟一口鐘。」三藏道：「他教猜寶貝哩，流丟是件甚寶貝？」行者道：「莫管他，只猜著便是。」
唐僧進前一步，正要猜，那鹿力大仙道：「我先猜，那櫃裡是山河社稷襖、乾坤地理裙。」唐僧道：「不是，不是，櫃裡是件破爛流丟一口鐘。」國王道：「這和尚無禮，敢笑我國中無寶，猜甚麼流丟一口鐘。」教：「拿了！」那兩班校尉就要動手。慌得唐僧合掌高呼：「陛下，且赦貧僧一時，待打開櫃看。端的是寶，貧僧領罪；如不是寶，卻不屈了貧僧也？」國王教打開看。當駕官即開了，捧出丹盤來看，果然是件破爛流丟一口鐘。國王大怒道：「是誰放上此物？」龍座後面閃上三宮皇后道：「我主，是梓童親手放的山河社稷襖、乾坤地理裙，卻不知怎麼變成此物？」國王道：「御妻請退，寡人知之。宮中所用之物，無非是緞絹綾羅，那有此甚麼流丟？」教：「擡上櫃來，等朕親藏一寶貝，再試如何。」那皇帝即轉後宮，把御花園裡仙桃樹上結得一個大桃子，有碗來大小，摘下，放在櫃內，又擡下叫猜。
唐僧道：「徒弟啊，又來猜了。」行者道：「放心，等我再去看看。」又嚶的一聲，飛將去，還從板縫兒鑽進去，見是一個桃子，正合他意。即現了原身，坐在櫃裡，將桃子一頓口啃得乾乾淨淨，連兩邊腮凹兒都啃淨了，將核兒安在裡面。仍變蟭蟟蟲，飛將出去，釘在唐僧耳朵上道：「師父，只猜是個桃核子。」長老道：「徒弟啊，休要弄我。先前不是口快，幾乎拿去典刑。這番須猜寶貝方好。桃核子是甚寶貝？」行者道：「休怕，只管贏他便了。」
三藏正要開言，聽得那羊力大仙道：「貧道先猜，是一顆仙桃。」三藏猜道：「不是桃，是個光桃核子。」那國王喝道：「是朕放的仙桃，如何是核？三國師猜著了。」三藏道：「陛下，打開來看就是。」當駕官又擡上去打開，捧出丹盤，果然是一個核子，皮肉俱無。國王見了，心驚道：「國師，休與他賭鬥了，讓他去罷。寡人親手藏的仙桃，如今只是一核子，是甚人吃了？想是有鬼神暗助他也。」八戒聽說，與沙僧微微冷笑道：「還不知他是會吃桃子的積年哩。」
正話間，只見那虎力大仙從文華殿梳洗了，走上殿道：「陛下，這和尚有搬運抵物之術。擡上櫃來，我破他術法，與他再猜。」國王道：「國師還要猜甚？」虎力道：「術法只抵得物件，卻抵不得人身。將這道童藏在裡面，管教他抵換不得。」這小童果藏在櫃裡，掩上櫃蓋，擡將下去，教：「那和尚再猜，這三番是甚寶貝？」
三藏道：「又來了！」行者道：「等我再去看看。」嚶的又飛去，鑽入裡面，見是一個小童兒。好大聖，他卻有見識，果然是騰那天下少，似這伶俐世間稀。他就搖身一變，變作個老道士一般容貌，進櫃裡，叫聲：「徒弟。」童兒道：「師父，你從那裡來的？」行者道：「我使遁法來的。」童兒道：「你來有甚麼教誨？」行者道：「那和尚看見你進櫃來了，他若猜個道童，卻不又輸了？是特來和你計較計較：剃了頭，我們猜和尚罷。」童兒道：「但憑師父處治，只要我們贏他便了；若是再輸與他，不但低了聲名，又恐朝廷不敬重了。」行者道：「說得是。我兒過來，贏了他，我重重賞你。」將金箍棒就變作一把剃頭刀，摟抱著那童兒，口裡叫道：「乖乖，忍著疼，莫放聲，等我與你剃頭。」須臾，剃下髮來，窩作一團，塞在那櫃腳紇絡裡。收了刀兒，摸著他的光頭道：「我兒，頭便像個和尚，只是衣裳不趁。脫下來，我與你變一變。」那道童穿的一領蔥白色雲頭花絹繡錦沿邊的鶴氅，真個脫下來。被行者吹一口仙氣，叫：「變！」即變做一件土黃色的直裰兒，與他穿了。卻又拔下兩根毫毛，變作一個木魚兒，遞在他手裡道：「徒弟，須聽著：但叫道童，千萬莫出去；若叫和尚，你就與我頂開櫃蓋，敲著木魚，念一卷佛經鑽出來，方得成功也。」童兒道：「我只會念《三官經》、《北斗經》、《消災經》，不會念佛家經。」行者道：「你可會念佛？」童兒道：「阿彌陀佛，那個不會念？」行者道：「也罷，也罷，就念佛，省得我又教你。切記著，我去也。」還變蟭蟟蟲，鑽出去，飛在唐僧耳輪邊道：「師父，你只猜是個和尚。」三藏道：「這番他準贏了。」行者道：「你怎麼定得？」三藏道：「經上有云：『佛、法、僧三寶。』和尚卻也是一寶。」
正說處，只見那虎力大仙道：「陛下，第三番是個道童。」只管叫，他那裡肯出來。三藏合掌道：「是個和尚。」八戒盡力高叫道：「櫃裡是個和尚。」那童兒忽的頂開櫃蓋，敲著木魚，念著佛，鑽出來。喜得那兩班文武齊聲喝采。諕得那三個道士拑口無言。
國王道：「這和尚是有鬼神輔佐。怎麼道士入櫃，就變做和尚？縱有待詔跟進去，也只剃得頭便了，如何衣服也能趁體，口裡又會念佛？國師啊，讓他去罷。」虎力大仙道：「陛下，左右是棋逢對手，將遇良材。貧道將鍾南山幼時學的武藝，索性與他賭一賭。」國王道：「有甚麼武藝？」虎力道：「弟兄三個，都有些神通：會砍下頭來，又能安上；剖腹剜心，還再長完；滾油鍋裡，又能洗澡。」國王大驚道：「此三事都是尋死之路。」虎力道：「我等有此法力，才敢出此朗言，斷要與他賭個才休。」那國王叫道：「東土的和尚，我國師不肯放你，還要與你賭砍頭、剖腹、下滾油鍋洗澡哩。」
行者正變作蟭蟟蟲，往來報事，忽聽此言，即收了毫毛，現出本相，哈哈大笑道：「造化，造化，買賣上門了。」八戒道：「這三件都是喪性命的事，怎麼說買賣上門？」行者道：「你還不知我的本事。」八戒道：「哥哥，你只像這等變化騰那也夠了，怎麼還有這等本事？」行者道：「我啊：
砍下頭來能說話，剁了臂膊打得人。斬去腿腳會走路，剖腹還平妙絕倫。就似人家包匾食，一捻一個就囫圇。油鍋洗澡更容易，只當溫湯滌垢塵。」
八戒、沙僧聞言，呵呵大笑。
行者上前道：「陛下，小和尚會砍頭。」國王道：「你怎麼會砍頭？」行者道：「我當年在寺裡修行，曾遇著一個方上禪和子，教我一個砍頭法，不知好也不好，如今且試試新。」國王笑道：「那和尚年幼不知事，砍頭那裡好試新？頭乃六陽之首，砍下即便死矣。」虎力道：「陛下，正要他如此，方才出得我們之氣。」那昏君信他言語，即傳旨，教設殺場。
一聲傳旨，即有羽林軍三千，擺列朝門之外。國王教：「和尚先去砍頭。」行者欣然應道：「我先去，我先去。」拱著手，高呼道：「國師，恕大膽，占先了。」拽回頭，往外就走。唐僧一把扯住道：「徒弟呀，仔細些，那裡不是耍處。」行者道：「怕他怎的？撒了手，等我去來。」
那大聖徑至殺場裡面，被劊子手撾住了，綑做一團，按在那土墩高處，只聽喊一聲：「開刀！」颼的把個頭砍將下來。又被劊子手一腳踢了去，好似滾西瓜一般，滾有三四十步遠近。行者腔子中更不出血。只聽得肚裡叫聲：「頭來！」慌得鹿力大仙見有這般手段，即念咒語，教本坊土地、神祗：「將人頭扯住，待我贏了和尚，奏了國王，與你把小祠堂蓋作大廟宇，泥塑像改作正金身。」原來那些土地、神祗因他有五雷法，也服他使喚，暗中真個把行者頭按住了。行者又叫聲：「頭來！」那頭一似生根，莫想得動。行者心焦，捻著拳，掙了一掙，將綑的繩子就皆掙斷，喝聲：「長！」颼的腔子內長出一個頭來。諕得那劊子手個個心驚，羽林軍人人膽戰。那監斬官急走入朝奏道：「萬歲，那小和尚砍了頭，又長出一顆來了。」八戒冷笑道：「沙僧，那知哥哥還有這般手段。」沙僧道：「他有七十二般變化，就有七十二個頭哩。」
說不了，行者走來，叫聲：「師父。」三藏大喜道：「徒弟，辛苦麼？」行者道：「不辛苦，倒好耍子。」八戒道：「哥哥，可用刀瘡藥麼？」行者道：「你是摸摸看，可有刀痕？」那獃子伸手一摸，就笑得呆呆睜睜道：「妙哉，妙哉！卻也長得完全，截疤兒也沒些兒。」
兄弟們正都歡喜，又聽得國王叫領關文：「赦你無罪。快去，快去。」行者道：「關文雖領，必須國師也赴曹砍砍頭，也當試新去來。」國王道：「大國師，那和尚也不肯放你哩。你與他賭勝，且莫諕了寡人。」虎力也只得去，被幾個劊子手也綑翻在地，幌一幌，把頭砍下，一腳也踢將去，滾了有三十餘步。他腔子裡也不出血，也叫一聲：「頭來！」行者即忙拔下一根毫毛，吹口仙氣，叫：「變！」變作一條黃犬，跑入場中，把那道士頭一口銜來，徑跑到御水河邊丟下不題。
卻說那道士連叫三聲，人頭不到，怎似行者的手段，長不出來，腔子中，骨都都紅光迸出。可憐空有喚雨呼風法，怎比長生果正仙。須臾，倒在塵埃。眾人觀看，乃是一隻無頭的黃毛虎。
那監斬官又來奏：「萬歲，大國師砍下頭來，不能長出，死在塵埃，是一隻無頭的黃毛虎。」國王聞奏，大驚失色，目不轉睛，看那兩個道士。鹿力起身道：「我師兄已是命倒祿絕了，如何是隻黃虎？這都是那和尚憊懶，使的掩樣法兒，將我師兄變作畜類。我今定不饒他，定要與他賭那剖腹剜心。」
國王聽說，方才定性回神。又叫：「小和尚，二國師還要與你賭哩。」行者道：「小和尚久不吃煙火食，前日西來，忽遇齋公家勸飯，多吃了幾個饝饝，這幾日腹中作痛，想是生蟲，正欲借陛下之刀，剖開肚皮，拿出臟腑，洗淨脾胃，方好上西天見佛。」國王聽說，教：「拿他赴曹。」那許多人攙的攙，扯的扯。行者展脫手道：「不用人攙，自家走去。但一件：不許縛手，我好用手洗刷臟腑。」國王傳旨，教：「莫綁他手。」
行者搖搖擺擺，徑至殺場。將身靠著大樁，解開衣帶，露出肚腹。那劊子手將一條繩套在他膊項上，一條繩紮住他腿足，把一口牛耳短刀幌一幌，著肚皮下一割，搠個窟窿。這行者雙手爬開肚腹，拿出腸臟來，一條條理夠多時，依然安在裡面，照舊盤曲。捻著肚皮，吹口仙氣，叫：「長！」依然長合。
國王大驚，將他那關文捧在手中道：「聖僧莫誤西行，與你關文去罷。」行者笑道：「關文小可，也請二國師剖剖剜剜，何如？」國王對鹿力說：「這事不與寡人相干，是你要與他做對頭的，請去，請去。」鹿力道：「寬心，料我決不輸與他。」
你看他也像孫大聖，搖搖擺擺，徑入殺場。被劊子手套上繩，將牛耳短刀唿喇的一聲，割開肚腹。他也拿出肝腸，用手理弄。行者即拔一根毫毛，吹口仙氣，叫：「變！」即變作一隻餓鷹，展開翅爪，颼的把他五臟心肝，盡情抓去，不知飛向何方受用。這道士弄做一個空腔破肚淋漓鬼，少臟無腸浪蕩魂。那劊子手蹬倒大樁，拖屍來看，呀！原來是一隻白毛角鹿。
慌得那監斬官又來奏道：「二國師晦氣，正剖腹時，被一隻餓鷹將臟腑肝腸都刁去了，死在那裡。原身是個白毛角鹿也。」國王害怕道：「怎麼是個角鹿？」那羊力大仙又奏道：「我師兄既死，如何得現獸形？這都是那和尚弄術法坐害我等。等我與師兄報仇者。」國王道：「你有甚麼法力贏他？」羊力道：「我與他賭下滾油鍋洗澡。」國王便教取一口大鍋，滿著香油，教他兩個賭去。行者道：「多承下顧。小和尚一向不曾洗澡，這兩日皮膚燥癢，好歹盪盪去。」
那當駕官果安下油鍋，架起乾柴，燃著烈火，將油燒滾，教和尚先下去。」行者合掌道：「不知文洗，武洗？」國王道：「文洗如何？武洗如何？」行者道：「文洗不脫衣服，似這般叉著手，下去打個滾，就起來，不許污壞了衣服，若有一點油膩算輸。武洗要取一張衣架，一條手巾，脫了衣服，跳將下去，任意翻觔斗，豎蜻蜓，當耍子洗也。」國王對羊力說：「你要與他文洗，武洗？」羊力道：「文洗恐他衣服是藥鍊過的，隔油。武洗罷。」
行者又上前道：「恕大膽，屢次占先了。」你看他脫了布直裰，褪了虎皮裙，將身一縱，跳在鍋內，翻波鬥浪，就似負水一般頑耍。八戒見了，咬著指頭對沙僧道：「我們也錯看了這猴子了。平時間劖言訕語，鬥他耍子，怎知他有這般真實本事。」他兩個唧唧噥噥，誇獎不盡。
行者望見，心疑道：「那獃子笑我哩。正是『巧者多勞拙者閑』。老孫這般舞弄，他倒自在。等我作成他綑一繩，看他可怕？」正洗浴，打個水花，淬在油鍋底上，變作個棗核釘兒，再也不起來了。
那監斬官近前又奏：「萬歲，小和尚被滾油烹死了。」國王大喜，教撈上骨骸來看。劊子手將一把鐵笊籬在油鍋裡撈。原來那笊籬眼稀，行者變得釘小，往往來來，從眼孔漏下去了，那裡撈得著。又奏道：「和尚身微骨嫩，俱炸化了。」國王教：「拿三個和尚下去。」兩邊校尉見八戒面兇，先揪翻，把背心綑了。
慌得三藏高叫：「陛下，赦貧僧一時。我那個徒弟自從歸教，歷歷有功。今日衝撞國師，死在油鍋之內，奈何先死者為神。我貧僧怎敢貪生？正是天下官員也管著天下百姓。陛下若教臣死，臣豈敢不死？只望寬恩，賜我半盞涼漿水飯、三張紙馬，容到油鍋前，燒此一陌紙，也表我師徒一念，那時再領罪也。」國王聞言道：「也是，那中華人多有義氣。」命取些漿飯、黃錢與他。果然取了，遞與唐僧。
唐僧教沙和尚同去，行至階下，有幾個校尉把八戒揪著耳朵，拉在鍋邊。三藏對鍋祝曰：「徒弟孫悟空：
自從受戒拜禪林，護我西來恩愛深。指望同時成大道，何期今日你歸陰。生前只為求經意，死後還存念佛心。萬里英魂須等候，幽冥做鬼上雷音。」
八戒聽見道：「師父，不是這般祝了。──沙和尚，你替我奠漿飯，等我禱。」那獃子綑在地下，氣呼呼的道：「闖禍的潑猴子，無知的弼馬溫；該死的潑猴子，油烹的弼馬溫。猴兒了帳，馬溫斷根。」孫行者在油鍋底上，聽得那獃子亂罵，忍不住現了本相，赤淋淋的站在油鍋底道：「饢糟的夯貨！你罵那個哩？」唐僧見了道：「徒弟，諕殺我也！」沙僧道：「大哥乾淨推佯死慣了。」
慌得那兩班文武上前來奏道：「萬歲，那和尚不曾死，又在油鍋裡鑽出來了。」監斬官恐怕虛誑朝廷，卻又奏道：「死是死了，只是日期犯兇，小和尚來顯魂哩。」行者聞言大怒，跳出鍋來，揩了油膩，穿上衣服，掣出棒，撾過監斬官，著頭一下，打做了肉團，道：「我顯甚麼魂哩？」諕得多官連忙解了八戒，跪地哀告：「恕罪，恕罪。」國王走下龍座，行者上殿扯住道：「陛下不要走，且教你三國師也下下油鍋去。」那皇帝戰戰兢兢道：「三國師，你救朕之命，快下鍋去，莫教和尚打我。」
羊力下殿，照依行者脫了衣服，跳下油鍋，也那般支吾洗浴。行者放了國王，近油鍋邊，叫燒火的添柴。卻伸手探了一把，呀！那滾油都冰冷。心中暗想道：「我洗時滾熱，他洗時卻冷。我曉得了，這不知是那個龍王，在此護持他哩。」急縱身跳在空中，念聲「唵」字咒語，把那北海龍王喚來：「我把你這個帶角的蚯蚓，有鱗的泥鰍！你怎麼助道士，冷龍護住鍋底，教他顯聖贏我？」諕得那龍王喏喏連聲道：「敖順不敢相助。大聖原來不知，這個孽畜苦修行了一場，脫得本殼，卻只是五雷法真受，其餘都屣了傍門，難歸仙道。這個是他在小茅山學來的『大開剝』。那兩個已是大聖破了他法，現了本相。這一個也是他自己煉的冷龍，只好哄瞞世俗之人耍子，怎瞞得大聖？小龍如今收了他冷龍，管教他骨碎皮焦。」行者道：「趁早收了，免打。」那龍王化一陣旋風，到油鍋邊，將冷龍捉下海去不題。
行者下來，與三藏、八戒、沙僧立在殿前，見那道士在滾油鍋裡打掙，爬不出來。滑了一跌，霎時間骨脫皮焦肉爛。
監斬官又來奏道：「萬歲，三國師煠化了也。」那國王滿眼垂淚，手撲著御案，放聲大哭道：
「人身難得果然難，不遇真傳莫煉丹。空有驅神咒水術，卻無延壽保生丸。圓明混，怎涅槃？徒用心機命不安。早覺這般輕折挫，何如秘食穩居山？」
這正是：
點金煉汞成何濟，喚雨呼風總是空！
畢竟不知師徒們怎的維持，且聽下回分解。
English
The Wrong Way Wields Its Might to Cheat the True Dharma; the Mind-Monkey Shows Its Holiness and Roots Out the Demons
Now the king, seeing that Pilgrim Sun had the art of calling dragons and commanding spirits, set the royal seal to the rescript and was handing it to the Tang monk, to let them pass on the western road — when the three Daoists tumbled down in a panic before the Hall of Golden Chimes and made their plea. The emperor came down from the dragon seat and lifted them up with his own hands in haste: “Preceptors, why this great ceremony today?” The Daoists said: “Your Majesty, we came here to buttress the altars of state, to guard the country and calm the people, and have toiled twenty years — and today this monk plays his arts, snatches it all and flings it away, and ruins our name. Your Majesty pardons the guilt of bloodshed for one shower of rain — is that not to make light of us? We beg Your Majesty to keep back their rescript, and let us brothers wager with him once more, and see how it stands.” The king, thoroughly muddled, leaned east when they spoke east and west when they spoke west, and truly took the rescript back: “Preceptor, how would you wager with him?” The Great Immortal Tiger Strength said: “I will wager with him at sitting in meditation.” The king said: “Preceptor, you are wrong. That monk is of the Chan school by breeding: he must know the Chan subtleties first, before he dared accept the decree to seek scriptures. Why wager on that?” The great immortal said: “My meditation is not the common sort. It has a rare name: it is called Manifest Holiness on the Ladder of Clouds.” The king said: “What is Manifest Holiness on the Ladder of Clouds?” The great immortal said: “Take a hundred tables; fifty make one meditation platform; stack them one upon another; no hand may climb them, no ladder or stool be used: each rides a cloud up, sits down on the platform, and keeps still for a set number of watches.”
The king, seeing some difficulty in this, sent down the word to ask: “Monk — my state preceptor would wager with you at ‘Manifest Holiness on the Ladder of Clouds,’ sitting in meditation. Which of you can do it?” Pilgrim, hearing, brooded and did not answer. Bajie said: “Brother, why so silent?” Pilgrim said: “Brother, to tell you the truth: kicking heaven and stirring wells, churning seas and overturning rivers, shouldering mountains and chasing the moon, shifting stars and swapping the Dipper — tricks like those I can manage; and beheading and braining, belly-splitting and heart-gouging, transformations strange past telling — these too I do not fear. But meditation — there I lose. Where would I find the gift of sitting? Lock me to an iron post, and I will be clambering up and down it all the same: sit still? Not a chance.” Tripitaka spoke up suddenly: “I can sit in meditation.” Pilgrim rejoiced: “Good, good. And for how long can you sit?” Tripitaka said: “When I was young I met a Chan monk of the countryside expounding the Way; in the root of life itself, fixing the nature and keeping the spirit, within the gate of death and life — I have sat two years, three years.” Pilgrim said: “If Master sits two or three years, we may as well give up the scriptures. It is a matter of two or three watches at most, and then we come down.” Tripitaka said: “Disciples, but I cannot get up there.” Pilgrim said: “Step forward and say yes; I will send you up.”
The elder put his palms together before his breast, and said: “Your humble monk can sit in meditation.” The king sent the word, and the meditation platforms were set up. A kingdom has the strength of moving mountains: in less than half a watch two platforms stood, on the left and right of the Hall of Golden Chimes.
The Great Immortal Tiger Strength came down from the hall, took his stand before the steps, gave a bound, stepped on a cloud small as a mat, and sat down on the western platform. Pilgrim plucked a hair and made a sham likeness to keep Bajie and Sha Monk company below; then he made a five-colored auspicious cloud, scooped up the Tang monk into the air, set him down on the eastern platform, drew in his light, changed into a cicada grub, flew to Bajie's ear, and said: “Brother, watch Master closely. And speak no more to old Sun's double.” The Idiot laughed: “Understood, understood.”
Now the Great Immortal Deer Strength sat on his embroidered cushion watching a long while; the two on the high platforms showed no winner; so this Daoist lent his brother a hand: he plucked one of the short hairs at the back of his skull, rolled it in a ball, and flicked it upward, straight to the Tang monk's head, where it turned into a great bedbug and bit the elder. At first the elder felt an itch, then a pain. Now in meditation one must not stir a hand: to stir is to lose. The pain past bearing, he ducked his head and rubbed the itch against his lapel. Bajie said: “Bad — Master is in a fit of the falling sickness.” Sha Monk said: “No — a fit of the headache.” Pilgrim heard and said: “My master is an honest gentleman: if he says he can sit, he can sit; if he says he cannot, he cannot. Would a gentleman lie? Say nothing, you two — I will go up and look.”
Good Pilgrim: with a whine he flew to the Tang monk's head, saw a bedbug the size of a grain of beans biting his master, nipped it off in haste, and rubbed and stroked for him. The elder, free of itch and pain, sat composed above. Pilgrim thought: “A monk's head is shined bald — it could not house a single louse; how should there be a bedbug on it? That Daoist's trickery, to hurt my master. Ha! And all for nothing, no winner either way. Wait till old Sun plays him one back!” This Pilgrim flew up, lighted on a beast-head ornament of the golden hall, shook himself, changed into a centipede seven inches long, came straight to the Daoist's nose hollow, and stung him once. The Daoist could not sit steady: a somersault, and over he went, nearly losing his life — saved by the crowd of officers, great and small. The king, greatly alarmed, had the Grand Tutor lead him off to the Hall of Literary Splendor to comb and wash. Pilgrim rode his auspicious cloud back and carried his master down before the steps: the elder had won.
The king would have let them go. The Great Immortal Deer Strength pleaded again: “Your Majesty, my brother has an old quivering sickness; up in the high air, meeting the wind of heaven, it flared, and so the monk won. Keep him a while: let me wager with him at Divining Through the Board.” The king said: “What is ‘Divining Through the Board’?” Deer Strength said: “Your humble Daoist knows the art of divining through a board what a thing is. Let us see if the monk can match it. If he out-guesses me, let him go; if not, let Your Majesty fix the crime, wipe out our brothers' wrong, and keep unstained the kindness of our twenty years guarding the realm.” Truly the king, thoroughly muddled, followed this slander, and sent the word: a scarlet-lacquered cabinet was brought by the palace officers into the hall. The queen was told to place a treasure in it. In a moment it was carried out and set before the white jade steps, and monk and Daoist were told: “Wager your powers, the two of you: divine what treasure is in the cabinet.”
The Tang monk said: “Disciples — how would I know what is in the cabinet?” Pilgrim drew in his light, changed into the cicada grub again, lighted on the Tang monk's head, and said: “Master, be at ease; let me go look.” The good Great Sage flew softly to the cabinet, crept under its foot, found a crack between the boards, and slipped inside. There was a red-lacquered vermillion tray, and in it a suit of palace clothes: the jacket of Hills and Rivers, Altars of State, and the skirt of Heaven and Earth, Hills and Streams. He took them up and rumpled them to rags, bit the tip of his tongue, sprayed out a mouthful of blood, cried “Change!”, and turned the suit into one ragged, tattered old bell-cloak. On leaving he pissed on it into the bargain. Then he slipped back out the crack, flew to the Tang monk's ear, and said: “Master, guess ‘a ragged, tattered old bell-cloak.’” The Tang monk said: “They say guess a treasure — what treasure is a bell-cloak?” Pilgrim said: “Never mind. Just guess it.”
The Tang monk stepped forward and was about to guess, when the Great Immortal Deer Strength said: “I guess first: in the cabinet are the jacket of Hills and Rivers, Altars of State, and the skirt of Heaven and Earth, Hills and Streams.” The Tang monk said: “No, no — in the cabinet is a ragged, tattered old bell-cloak.” The king said: “The monk is insulting — daring to mock my kingdom as treasureless, guessing some ragged bell-cloak.” He called: “Seize him!” The two wings of guards made to lay hands. Tang monk, in a fright, put his palms together and cried: “Your Majesty, spare your humble monk a moment, and let the cabinet be opened. If it is truly a treasure, I accept my guilt; if not, would you not have wronged me?” The king had it opened. The officer in attendance opened it and brought out the vermillion tray — and there truly was a ragged, tattered old bell-cloak. The king raged: “Who put such a thing in?” From behind the dragon seat stepped forth the queens of the three palaces: “My lord, it was I, your handmaid, who placed the jacket of Hills and Rivers, Altars of State, and the skirt of Heaven and Earth, Hills and Streams — how it turned into this, I cannot say.” The king said: “Withdraw, consort. I understand. The things used in palaces are satin and silk, gauze and damask: where would a ragged cloak come from?” He called: “Bring the cabinet up again. Let me hide a treasure with my own hands, and we will try once more.” The emperor went back to the rear palace, picked the great peach grown on the immortal peach tree in the royal garden, big as a bowl, and put it in the cabinet, and had it carried down to be divined again.
The Tang monk said: “Disciples — more guessing.” Pilgrim said: “At ease — let me go look again.” With a whine he flew off, slipped in through the board-crack again, and saw a peach — just to his mind. He showed his true form, sat in the cabinet, and gnawed the peach clean with a few bites, the two hollows of the fruit swept clean too, and set the stone inside. Then he changed into the cicada grub, flew out, lighted on the Tang monk's ear, and said: “Master, guess ‘a peach stone.’” The elder said: “Disciples, do not play with me. If I had not been quick with my tongue just now, I would have been led off to execution. This time it must be a treasure. What treasure is a peach stone?” Pilgrim said: “Fear nothing. Just keep beating him.”
The Tang monk was about to speak when he heard the Great Immortal Goat Strength say: “I guess first: an immortal peach.” The Tang monk divined: “No peach — a bare peach stone.” The king shouted: “It was an immortal peach I placed there: how a stone? The third preceptor has guessed it.” The Tang monk said: “Your Majesty, open it and see.” The officer in attendance carried it up and opened it, brought out the vermillion tray — and truly, a stone, without skin or flesh. The king, seeing, was startled: “Preceptors, wager no more. Let them go. The immortal peach I hid with my own hands is now only a stone: who has eaten it? Some god or spirit, I suppose, secretly helps him.” Bajie, hearing, said to Sha Monk with a faint cold smile: “They do not know what an old peach-eater he is.”
As they spoke, the Great Immortal Tiger Strength, combed and washed in the Hall of Literary Splendor, came up the hall and said: “Your Majesty, this monk has the art of transport and substitution. Bring the cabinet up, and I will break his art, and divine against him again.” The king said: “What would you divine now, preceptor?” Tiger Strength said: “The art will substitute things, but not a living person. Hide this page inside, and he cannot substitute, I promise you.” So the little page was hidden in the cabinet, the lid shut down, and it was carried down, and they called: “Monk, divine again: this third time, what treasure is inside?”
The Tang monk said: “Here we go again!” Pilgrim said: “Let me go look.” Whining off he flew, slipped inside, and saw a little page. The good Great Sage — a fellow of resource: truly his leaps and shifts are rare in the world, and his cunning rare in the age. He shook himself, changed into the very likeness of an old Daoist, entered the cabinet, and called: “Disciple.” The page said: “Master — where have you come from?” Pilgrim said: “By the art of passing through walls.” The page said: “What teaching have you brought me?” Pilgrim said: “That monk saw you go into the cabinet. If he guesses ‘a Daoist page,’ we lose again. I came on purpose to take counsel: have your head shaved, and we will guess ‘a monk.’” The page said: “As Master pleases — so long as we beat him. If we lose to him again, it will not only lower our name: I fear the court will honor us no more.” Pilgrim said: “Well said. Come here, child: beat him, and I will reward you handsomely.” He changed the gold-banded staff into a razor, gathered the child in his arms, and said: “There is a good boy — bear the pain, not a sound, while I shave you.” In a moment the hair was off; he wadded it in a ball, stuffed it into a cranny of the cabinet foot, put up the razor, patted the bald head, and said: “Child, you look a monk about the head — only the clothes do not match. Take them off and let me change them for you.” The page wore a crane-feather cloak of shallot-white figured silk, flowered, with embroidered edging; truly he took it off. Pilgrim blew on it a breath of magic air, cried “Change!”, and it turned into a russet-yellow gown, and he put it on him. Then he plucked two hairs and made a wooden fish, and put it in his hand: “Disciple, listen: if they call ‘Daoist page,’ by no means come out; if they call ‘monk,’ shove up the lid for me, knock the wooden fish, chant a scroll of the Buddha's scripture, and crawl out — and we have won.” The page said: “I can only chant the Scripture of the Three Officers, the Scripture of the Northern Dipper, the Scripture of Averting Calamity — I cannot chant the Buddhists' scriptures.” Pilgrim said: “But can you invoke the Buddha?” The page said: “Amida Buddha — who cannot chant that?” Pilgrim said: “Very well, very well — the Buddha, then, and save me the teaching. Remember it now: I am off.” He changed back into the cicada grub, slipped out, flew to the rim of the Tang monk's ear, and said: “Master, guess ‘a monk.’” The Tang monk said: “This time we are sure to lose.” Pilgrim said: “How do you make that out?” The Tang monk said: “The scripture says: ‘Buddha, dharma, sangha — the Three Treasures.’ A monk, too, is one of the treasures.”
Even as they spoke the Great Immortal Tiger Strength said: “Your Majesty, the third time it is a Daoist page.” He kept calling — but out the page would not come. The Tang monk put his palms together: “It is a monk.” Bajie bawled with all his might: “In the cabinet is a monk!” And the page suddenly shoved up the lid, knocking the wooden fish, chanting the Buddha's name, and crawled out. The two wings of civil and military officials cheered aloud with one voice; the three Daoists were struck dumb.
The king said: “This monk has gods and spirits at his side. How does a Daoist go into a cabinet and come out a monk? Suppose a barber slipped in after him — he might shave the head, but how should the clothes fit too, and the mouth chant the Buddha's name into the bargain? Preceptors, let them go.” The Great Immortal Tiger Strength said: “Your Majesty, it is chess with a matched player at last, a general meeting his match. Your humble Daoist will stake the martial arts he learned young on Bell South Mountain, and wager with him to the end.” The king said: “What martial arts?” Tiger Strength said: “We three brothers have some powers: we can have our heads struck off and set back on; our bellies split and hearts gouged out, and grow whole again; and bathe in a caldron of boiling oil.” The king was appalled: “All three are roads to death.” Tiger Strength said: “Having such powers, we dare speak so boldly: we will wager with him to the finish.” The king called: “Monk of the Land of the East: my state preceptor will not let you go. He will wager with you at beheading, at belly-splitting, at bathing in the boiling caldron.”
Pilgrim, at that moment in the shape of the cicada grub, flying back and forth with the news, heard this, drew in the hair at once, showed his true form, and laughed aloud: “Fortune, fortune! Trade knocking at the door.” Bajie said: “All three are life-losing business — what trade is that?” Pilgrim said: “You do not know my powers yet.” Bajie said: “Brother, your changes and leaps like these would be plenty — how have you such powers besides?” Pilgrim said: “I—”
“Struck off, my head can talk; chopped off, my arm can fight.Cut away my legs, I walk; my belly split, it levels up — past all compare.Just like a household wrapping dumplings: one pinch, and it is whole again.A bath in the oil caldron is easier still: warm broth to wash off grime, no more.”
Bajie and Sha Monk, hearing, roared with laughter.
Pilgrim came forward: “Your Majesty, this little monk can be beheaded.” The king said: “How can you be beheaded?” Pilgrim said: “When I cultivated in the temple long ago, I met a Chan wanderer of the countryside who taught me the art of beheading. Whether it works or not, I do not know — let us try the new trick now.” The king laughed: “The monk is young and knows nothing. Where is beheading a thing to try new? The head is the chief of the six yang: struck off, one dies on the spot.” Tiger Strength said: “Your Majesty, that is exactly what we want, so we may vent our spite.” The muddled king believed him and sent the word to prepare the place of execution.
At the word, three thousand of the guard drew up outside the court gates. The king said: “Let the monk be beheaded first.” Pilgrim answered gaily: “I first, I first.” Cupping his hands, he called aloud: “Preceptors, pardon my boldness — I go first.” He turned about and walked out. The Tang monk seized him: “Disciple, be careful. That is no place for play.” Pilgrim said: “What is there to fear? Let go, and I will go and be back.”
The Great Sage went straight into the place of execution, where the executioners seized him, trussed him in a bundle, and pressed him onto the high earthen mound. A shout: “Begin the cut!” — swish, and off came the head. The executioner gave it a kick, and away it rolled like a watermelon, thirty or forty paces. From the neck-stump no blood came; only from within the belly came a call: “Head, come back!” The Great Immortal Deer Strength, seeing such a feat, hastily recited a spell to the local earth god and the spirits of the place: “Hold that head fast. When I have beaten the monk and reported to the king, I will have your little shrine rebuilt into a great temple, and your clay statues recast in true gold.” It seems those earth gods and spirits, because he had the Five Thunder art, served his bidding: in the dark they truly held Pilgrim's head down. Pilgrim called again: “Head, come back!” The head might have been rooted: it would not stir. Pilgrim's heart burned; clenching his fists he strained once — the binding cords all snapped; he shouted “Grow!”, and swish, from the neck-stump shot up a head. The executioners' hearts quaked, every one, and the guards' bowels trembled. The officer of execution hurried into court and reported: “Ten thousand years — the little monk's head was struck off, and he has grown another!” Bajie said with a cold smile: “Sha Monk — so big brother has powers like that too.” Sha Monk said: “He has seventy-two transformations: so he has seventy-two heads.”
Before the words were out, Pilgrim came up, calling: “Master.” The Tang monk rejoiced: “Disciple — was it hard?” Pilgrim said: “Not hard at all. Good sport.” Bajie said: “Brother, do you need salve for the wound?” Pilgrim said: “Feel and see whether there is a scar.” The Idiot reached out and felt, and grinned from ear to ear: “Wonderful, wonderful! Grown whole and perfect — never a mark of the cut.”
The brothers were still rejoicing when the king called out to hand up the rescript: “You are pardoned. Go quickly, go quickly.” Pilgrim said: “The rescript we will take — but the state preceptor must go to the place of execution too, have his head struck off, and try the new trick as well.” The king said: “Great Preceptor, the monk will not let you off either. Wager with him — only do not frighten me.” Tiger Strength could only go; the executioners trussed him flat too, and with a flourish struck off his head and kicked it away; it rolled thirty paces and more. From his neck-stump too no blood came, and he too called: “Head, come back!” Pilgrim made haste to pluck a hair, blew on it a breath of magic air, cried “Change!”, and turned it into a yellow dog, which ran into the ground, snapped up the Daoist's head in one bite, and trotted straight to the royal water river and dropped it in — no more of that.
Now the Daoist called three times over, and the head did not come. Unlike Pilgrim's powers, nothing grew; and from the neck-stump red light came gouting out. Poor soul — the art of calling wind and rain he had; how could it match an immortal perfected in long life? In a moment he lay in the dust. The people crowded to look: a headless yellow tiger.
The officer of execution came again to report: “Ten thousand years — the Great Preceptor's head was struck off and would not grow again; he lies dead in the dust: a headless yellow-maned tiger.” The king, hearing, went white with fright, his eyes fixed on the two Daoists. Deer Strength rose: “My brother's fate is spent, his fortune run out — but how a yellow tiger? It is all that monk's cursed trickery: his masking art has changed my brother into a beast. I will not spare him now: I will wager with him at belly-splitting and heart-gouging.”
The king, hearing, came back to himself. He called: “Little monk — the second preceptor will wager with you still.” Pilgrim said: “This little monk has long gone without cooked food. Coming west the other day, I fell in with a pious household pressing food on me, and ate a few too many buns; these days my belly aches: worms, I fear. I was just wishing to borrow Your Majesty's knife, open my belly, take out my innards, and wash my stomach clean — then I will be fit to go west and see Buddha.” The king, hearing, said: “Take him to the place.” A crowd came — some propping, some hauling. Pilgrim freed his arms: “No need to prop me — I will walk myself. One thing: do not bind my hands; I need them to wash my innards.” The king sent the word: “Do not bind his hands.”
Pilgrim swayed along to the place of execution, leaned against the great post, undid his sash, and bared his belly. The executioner looped one rope about his neck and shoulders and one about his legs, flourished a short ox-ear knife, and cut under the belly, opening a hole. This Pilgrim crawled his belly open with both hands, took out his guts, and sorted them, strand by strand, a good while; then set them back inside, coiled as before; pinched the belly-skin shut, blew on it a breath of magic air, cried “Grow!”, and it closed whole again.
The king, astounded, held the rescript in both hands: “Holy monk, do not delay your journey west. Take your rescript and go.” Pilgrim laughed: “The rescript is a trifle. Let the second preceptor try the splitting and the gouging too — what do you say?” The king said to Deer Strength: “This is no affair of mine: you chose to be his enemy. Go on, go on.” Deer Strength said: “Set your heart at rest: I will not lose to him, I promise you.”
Look at him — like the Great Sage Sun, swaying along, straight into the place of execution. The executioners looped the ropes on him, and with a swish of the ox-ear knife split his belly open. He too drew out his liver and guts and fingered them with his hands. Pilgrim promptly plucked a hair, blew on it a breath of magic air, cried “Change!”, and turned it into a hungry hawk, which spread wings and talons and, swish, made off with his heart and five entrails, every scrap, to enjoy them heaven knew where. The Daoist was left a hollow-bellied, broken-gutted, dripping ghost; an organ-less, gutless, wandering soul. The executioners kicked over the great post and dragged the corpse out to look — ah! A white-furred, horned deer.
In a fright the officer of execution came again to report: “Ten thousand years — the second preceptor's luck ran out: at the very splitting of his belly, a hungry hawk made off with his entrails, liver and all, and he died on the spot. His true form was a white-furred, horned deer.” The king said in dread: “How a horned deer?” The Great Immortal Goat Strength pleaded: “That my brothers should die and show the shapes of beasts: it is all that monk's sorcery, contrived to destroy us. Let me avenge my brothers.” The king said: “What power have you to beat him?” Goat Strength said: “I will wager with him at bathing in the caldron of boiling oil.” The king had a great caldron brought, brimming with fragrant oil, and set the two to the wager. Pilgrim said: “I am obliged. This little monk has not had a bath in an age: these two days my skin is dry and itchy — a soak I must have, one way or another.”
The officer in attendance set the caldron of oil indeed, heaped dry firewood, lit a fierce blaze, and boiled the oil, and told the monk to go down first. Pilgrim put his palms together: “I do not know — do we bathe in the civil manner or the military?” The king said: “What is the civil manner? What is the military?” Pilgrim said: “In the civil manner, without taking off your clothes: fold your hands like this, go down, roll once, come up — and you must not soil your clothes: one spot of grease and you lose. In the military manner, fetch a clothes-rack and a towel, strip, jump in, and turn somersaults and stand handstands as you like: bathing for sport.” The king said to Goat Strength: “Will you bathe civil or military?” Goat Strength said: “In the civil manner I fear his clothes are drug-steeped and shed the oil. The military manner.”
Pilgrim stepped up again: “Pardon my boldness — I take precedence yet again.” Look at him: off with the cotton gown, off with the tiger-skin kilt, one bound, and into the caldron, riding the waves and dueling the billows, sporting like a swimmer under water. Bajie, seeing, bit his finger and said to Sha Monk: “We have misjudged the monkey too. All his jabber and jest, his baiting for sport — who knew he had real powers like this?” The two of them clucked and marveled past expressing.
Pilgrim, watching, grew suspicious: “The Idiot is laughing at me. Truly: ‘The clever do the work; the clumsy take their ease.’ Old Sun here cavorts and labors, while he stands at his ease. Let me rope him in once and see whether he is not afraid.” In mid-bath he gave a splash, dove to the bottom of the caldron, changed into a date-stone nail, and never came up again.
The officer of execution came near and reported again: “Ten thousand years — the little monk is boiled dead in the oil.” The king rejoiced, and had the bones fished up to look. The executioner dipped an iron skimmer into the caldron. Now the skimmer's mesh was coarse, and Pilgrim's nail was small: to and fro he slipped through the meshes — how would they fish him up? He reported again: “The monk's body is slight and his bones tender: all boiled away.” The king said: “Seize the other two monks.” The guards on both sides, seeing Bajie's fierce face, fell on him first and bound him by the back.
Tang monk, in an agony, cried: “Your Majesty, spare your humble monk a moment. That disciple of mine, since he took the vows, has merits at every turn. Today, crossing the preceptors, he has died in the caldron of oil. But he who dies first becomes a spirit: how dare your humble monk cling to life? Truly, the officers of the world must answer for the people of the world: if Your Majesty bids your servant die, how dare your servant live? I beg only this grace of you: half a cup of cold rice-water, three sheets of spirit money, and leave to go before the caldron and burn this handful of paper, to show one thought of master and disciples — then I will take my guilt.” The king, hearing, said: “It is just. The men of Zhonghua are full of honor.” He ordered rice-water and yellow paper brought, and it was brought, and handed to the Tang monk.
The Tang monk had Sha Monk go with him; at the foot of the steps some guards dragged Bajie by the ears to the caldron's side. The Tang monk prayed toward the caldron: “Disciple Sun Wukong—
Since you took the vows and bowed in the chantry wood, you have guarded my road west with deep affection.We hoped to win the great way together — who would have thought that today you go into the dark?In life you had one thought: to fetch the scriptures; in death the heart that chants the Buddha's name remains.Soul of heroism over ten thousand li, wait for us: as a ghost in the netherworld, climb to Thunderclap.”
Bajie, hearing, said: “Master, not a prayer like that. — Sha Monk, you pour the rice-water; I will do the praying.” The Idiot, trussed on the ground, puffed and panted: “You mischief-making brazen monkey, you witless Bimawen; you death-worthy brazen monkey, you oil-boiled Bimawen. The monkey is done for, the horse-keeper's line is ended.” Sun Pilgrim, at the bottom of the caldron, heard the Idiot's storm of curses, could not contain himself, showed his true form, and stood dripping at the bottom of the caldron: “You greasy lout! Who are you cursing?” The Tang monk, seeing, said: “Disciple, you have scared me out of my wits!” Sha Monk said: “Big brother plays dead the cleanest of anybody.”
The two wings of civil and military officials hurried up to report: “Ten thousand years — the monk is not dead: he has come crawling out of the caldron again.” The officer of execution, fearing he had lied to the court, reported in turn: “Dead he is — but the day was ill-omened: the little monk has come back to show his ghost.” Pilgrim, hearing, flared with rage, leapt from the caldron, wiped off the grease, dressed, whipped out his staff, seized the officer of execution, and dashed him to a ball of flesh with one blow of the head: “Whose ghost should I be showing?” The officers, terrified, made haste to unbind Bajie and knelt on the ground begging: “Pardon, pardon!” The king came down from the dragon seat, and Pilgrim went up the hall and seized him: “Your Majesty, no running! Let your third preceptor go down into the caldron of oil too.” The emperor, quaking: “Third Preceptor, save your emperor's life: down into the caldron quickly — do not let the monk beat me.”
Goat Strength came down the hall, stripped as Pilgrim had, jumped into the caldron, and made a show of bathing in his turn. Pilgrim released the king, came to the caldron's edge, called to the fire-tenders to add wood — and reached in a hand to feel. Ah! The boiling oil was stone cold. He thought: “When I bathed it was scalding; when he bathes, cold. I know: some Dragon King or other is guarding him here.” He leapt up into the air, recited the spell of OM, and summoned the Dragon King of the Northern Sea: “You horned earthworm, you scaled loach! Why help the Daoist — a cold dragon cording the caldron bottom, to let him play the saint and beat me?” The Dragon King, terrified, stammered yes and yes again: “Ao Shun would never dare help him. The Great Sage does not know: this evil beast toiled through a whole course of cultivation and shed his husk, but of all he won only the Five Thunder art is a true receipt; the rest is side-alley stuff, and cannot come into the immortal way. This is the ‘Great Flaying’ he learned on Little Rush-Covered Hill. The other two the Great Sage has already broken, and their true forms shown. This one's cold dragon too is of his own smelting: good enough to gull worldly folk for sport — but how would it gull the Great Sage? This humble dragon will take his cold dragon now, and I promise you bone shattered and skin scorched.” Pilgrim said: “Take it away this instant, and spare the beating.” The Dragon King turned into a whirling wind, came to the caldron's edge, seized the cold dragon, and made off to the sea — no more of that.
Pilgrim came down and stood with the Tang monk, Bajie and Sha Monk before the hall, and saw the Daoist struggling in the boiling oil, unable to crawl out. He slipped once, and in a moment bone came apart and skin scorched and flesh boiled to rags.
The officer of execution came again to report: “Ten thousand years — the third preceptor is fried to nothing.” The king, tears filling his eyes, beat the royal desk with his hand and wept aloud:
“The human body is hard to win — hard indeed; without the true transmission, refine no elixir.The art of commanding spirits and charmed water you may have; the pill that lengthens life and guards it, never.The bright round whole — how should it cross to nirvana? Vainly spending scheming thought, and the life never safe.Had I known so light a downfall, better to have eaten in secret and dwelt secure in the hills.”
And so it was:
Touching stone to gold and smelting mercury — what did they avail? Calling rain and summoning wind — all emptiness in the end!
But how would master and disciples manage it? Listen to the next chapter to find out.
Chapter 47
Traditional Chinese
第四十七回 聖僧夜阻通天水 金木垂慈救小童
卻說那國王倚著龍床，淚如泉湧，只哭到天晚不住。行者上前高呼道：「你怎麼這等昏亂？見放著那道士的屍骸，一個是虎，一個是鹿，那羊力是一個羚羊。不信時，撈上骨頭來看，那裡人有那樣骷髏？他本是成精的山獸，同心到此害你，因見氣數還旺，不敢下手。若再過二年，你氣數衰敗，他就害了你性命，把你江山一股兒盡屬他了。幸我等早來，除妖邪救了你命。你還哭甚？哭甚？急打發關文，送我出去。」國王聞此，方才省悟。那文武多官俱奏道：「死者果然是白鹿、黃虎，油鍋裡果是羊骨。聖僧之言，不可不聽。」國王道：「既是這等，感謝聖僧。今日天晚，」教：「太師，且請聖僧至智淵寺。明日早朝，大開東閣，教光祿寺安排素淨筵宴酬謝。」果送至寺裡安歇。
次日五更時候，國王設朝，聚集多官，傳旨：「快出招僧榜文，四門各路張掛。」一壁廂大排筵宴，擺駕出朝，至智淵寺門外，請了三藏等，共入東閣赴宴，不在話下。
卻說那脫命的和尚聞有招僧榜，個個欣然，都入城來尋孫大聖，交納毫毛謝恩。這長老散了宴，那國王換了關文，同皇后嬪妃、兩班文武，送出朝門。只見那些和尚跪拜道傍，口稱：「齊天大聖爺爺，我等是沙灘上脫命僧人。聞知爺爺掃除妖孽，救拔我等，又蒙我王出榜招僧，特來交納毫毛，叩謝天恩。」行者笑道：「汝等來了幾何？」僧人道：「五百名，半個不少。」行者將身一抖，收了毫毛。對君臣僧俗人說道：「這些和尚，實是老孫放了；車輛是老孫運轉雙關，穿夾脊，捽碎了；那兩個妖道也是老孫打死了。今日滅了妖邪，方知是禪門有道。向後來，再不可胡為亂信。望你把三教歸一：也敬僧，也敬道，也養育人才。我保你江山永固。」國王依言，感謝不盡，遂送唐僧出城去訖。
這一去，只為慇懃經三藏，努力修持光一元。曉行夜住，渴飲飢餐，不覺的春盡夏殘，又是秋光天氣。一日，天色已晚，唐僧勒馬道：「徒弟，今宵何處安身也？」行者道：「師父，出家人莫說那在家人的話。」三藏道：「在家人怎麼？出家人怎麼？」行者道：「在家人，這時候溫床暖被，懷中抱子，腳後蹬妻，自自在在睡覺。我等出家人，那裡能夠？便是要帶月披星，餐風宿水，有路且行，無路方住。」八戒道：「哥哥，你只知其一，不知其二。如今路多嶮峻，我挑著重擔，著實難走，須要尋個去處，好眠一覺，養養精神，明日方好捱擔；不然，卻不累倒我也？」行者道：「趁月光再走一程，到有人家之所再住。」師徒們沒奈何，只得相隨行者往前。
又行不多時，只聽得滔滔浪響。八戒道：「罷了，來到盡頭路了。」沙僧道：「是一股水擋住也。」唐僧道：「卻怎生得渡？」八戒道：「等我試之，看深淺何如。」三藏道：「悟能，你休亂談，水之淺深，如何試得？」八戒道：「尋一個鵝卵石，拋在當中。若是濺起水泡來，是淺；若是骨都都沉下有聲，是深。」行者道：「你去試試看。」那獃子摸了一塊石頭，望水中拋去，只聽得骨都都泛起魚津，沉下水底。他道：「深深深，去不得！」唐僧道：「你雖試得深淺，卻不知有多少寬闊。」八戒道：「這個卻不知，不知。」行者道：「等我看看。」好大聖，縱觔斗雲，跳在空中，定睛觀看，但見那：
洋洋光浸月，浩浩影浮天。靈派吞華岳，長流貫百川。千層洶浪滾，萬疊峻波顛。岸口無漁火，沙頭有鷺眠。茫然渾似海，一望更無邊。
急收雲頭，按落河邊道：「師父，寬哩，寬哩，去不得！老孫火眼金睛，白日裡常看千里，凶吉曉得是；夜裡也還看三五百里。如今通看不見邊岸，怎定得寬闊之數？」
三藏大驚，口不能言，聲音哽咽道：「徒弟啊，似這等怎了？」沙僧道：「師父莫哭。你看那水邊立的，可不是個人麼？」行者道：「想是扳罾的漁人，等我問他去來。」拿了鐵棒，兩三步，跑到面前看處，呀！不是人，是一面石碑。碑上有三個篆文大字，下邊兩行有十個小字。三個大字乃「通天河」，十個小字乃「徑過八百里，亙古少行人」。行者叫：「師父，你來看看。」三藏看見，滴淚道：「徒弟呀，我當年別了長安，只說西天易走，那知道妖魔阻隔，山水迢遙。」
八戒道：「師父，你且聽，是那裡鼓鈸聲音？想是做齋的人家。我們且去趕些齋飯吃，問個渡口尋舡，明日過去罷。」三藏馬上聽得，果然有鼓鈸之聲：「卻不是道家樂器，足是我僧家舉事。我等去來。」行者在前引馬，一行聞響而來。那裡有甚正路，沒高沒低，漫過沙灘，望見一簇人家住處，約摸有四五百家，卻也都住得好。但見：
倚山通路，傍岸臨溪。處處柴扉掩，家家竹院關。沙頭宿鷺夢魂清，柳外啼鳴喉舌冷。短笛無聲，寒砧不韻。紅蓼枝搖月，黃蘆葉鬥風。陌頭村犬吠疏籬，渡口老漁眠釣艇。燈火稀，人煙靜，半空皎月如懸鏡。忽聞一陣白蘋香，卻是西風隔岸送。
三藏下馬，只見那路頭上有一家兒，門外豎一首幢幡，內裡有燈燭熒煌，香煙馥郁。三藏道：「悟空，此處比那山凹河邊卻是不同。在人間屋簷下，可以遮得冷露，放心穩睡。你都莫來，讓我先到那齋公門首告求。若肯留我，我就招呼汝等；假若不留，你卻休要撒潑。汝等臉嘴醜陋，只恐諕了人，闖出禍來，卻倒無住處矣。」行者道：「說得有理。請師父先去，我們在此守待。」
那長老才摘了斗笠，光著頭，抖抖褊衫，拖著錫杖，徑來到人家門外。見那門半開半掩，三藏不敢擅入。聊站片時，只見裡面走出一個老者，項下掛著數珠，口念阿彌陀佛，徑自來關門。慌得這長老合掌高叫：「老施主，貧僧問訊了。」那老者還禮道：「你這和尚，卻來遲了。」三藏道：「怎麼說？」老者道：「來遲無物了。早來啊，我舍下齋僧，盡飽吃飯，熟米三升，白布一段，銅錢十文。你怎麼這時候才來？」三藏躬身道：「老施主，貧僧不是趕齋的。」老者道：「既不趕齋，來此何幹？」三藏道：「我是東土大唐欽差往西天取經者，今到貴處，天色已晚。聽得府上鼓鈸之聲，特來告借一宿，天明就行也。」那老者搖手道：「和尚，出家人休打誑語。東土大唐，到我這裡，有五萬四千里路。你這等單身，如何來得？」三藏道：「老施主見得最是。但我還有三個小徒，逢山開路，遇水疊橋，保護貧僧，方得到此。」老者道：「既有徒弟，何不同來？」教：「請，請，我舍下有處安歇。」三藏回頭，叫聲：「徒弟，這裡來。」
那行者本來性急，八戒生來粗魯，沙僧卻也莽撞，三個人聽得師父招呼，牽著馬，挑著擔，不問好歹，一陣風，闖將進去。那老者看見，諕得跌倒在地，口裡只說：「是妖怪來了，妖怪來了。」三藏攙起道：「施主莫怕，不是妖怪，是我徒弟。」老者戰兢兢道：「這般好俊師父，怎麼尋這樣醜徒弟。」三藏道：「雖然相貌不中，卻倒會降龍伏虎，捉怪擒妖。」老者似信不信的，扶著唐僧慢走。
卻說那三個兇頑闖入廳房上，拴了馬，丟下行李。那廳中原有幾個和尚念經，八戒掬著長嘴喝道：「那和尚，念的是甚麼經？」那些和尚聽見問了一聲，忽然擡頭：
觀看外來人，嘴長耳朵大。身粗背膊寬，聲響如雷咋。行者與沙僧，容貌更醜陋。廳堂幾眾僧，無人不害怕。闍黎還念經，班首教行罷。難顧磬和鈴，佛像且丟下。一齊吹息燈，驚散光乍乍。跌跌與爬爬，門限何曾跨。你頭撞我頭，似倒葫蘆架。清清好道場，翻成大笑話。
這兄弟三人見那些人跌跌爬爬，鼓著掌哈哈大笑。那些僧越加悚懼，磕頭撞腦，各顧性命，通跑淨了。
三藏攙那老者，走上廳堂，燈火全無，三人嘻嘻哈哈的還笑。唐僧罵道：「這潑物，十分不善。我朝朝教誨，日日叮嚀。古人云：『不教而善，非聖而何？教而後善，非賢而何？教亦不善，非愚而何？』汝等這般撒潑，誠為至下至愚之類。走進門不知高低，諕倒了老施主，驚散了念經僧，把人家好事都攪壞了，卻不是墮罪與我？」說得他們不敢回言。那老者方信是他徒弟，急回頭作禮道：「老爺，沒大事，沒大事。才然關了燈，散了花，佛事將收也。」八戒道：「既是了帳，擺出滿散，酒飯來，我們吃了睡覺。」老者叫：「掌燈來，掌燈來。」家裡人聽得，大驚小怪道：「廳上念經，有許多香燭，如何又教掌燈？」幾個僮僕出來看時，這裡黑洞洞的，即便點火把燈籠，一擁而至。忽擡頭見八戒、沙僧，慌得丟了火把，忽抽身關了中門。往裡嚷道：「妖怪來了！妖怪來了！」
行者拿起火把，點上燈燭，扯過一張交椅，請唐僧坐在上面；他兄弟們坐在兩傍，那老者坐在前面。正敘坐間，只聽得裡面門開處，又走出一個老者，拄著拐杖道：「是甚麼邪魔，黑夜裡來我善門之家？」前面坐的老者，急起身迎到屏門後道：「哥哥莫嚷，不是邪魔，乃東土大唐取經的羅漢。徒弟們相貌雖兇，果然是相惡人善。」那老者方才放下拄杖，與他四位行禮。禮畢，也坐了面前，叫：「看茶來。排齋。」連叫數聲，幾個僮僕戰戰兢兢，不敢攏帳。
八戒忍不住問道：「老者，你這盛价兩邊走怎的？」老者道：「教他們捧齋來侍奉老爺。」八戒道：「幾個人伏侍？」老者道：「八個人。」八戒道：「這八個人伏侍那個？」老者道：「伏侍你四位。」八戒道：「那白面師父只消一個人，毛臉雷公嘴的只消兩個人，那晦氣臉的要八個人，我得二十個人伏侍方夠。」老者道：「這等說，想是你的食腸大些。」八戒道：「也將就看得過。」老者道：「有人，有人。」七大八小，就叫出有三四十人出來。
那和尚與老者一問一答的講話，眾人方才不怕。卻將上面排了一張桌，請唐僧上坐；兩邊擺了三張桌，請他三位坐；前面一張桌，坐了二位老者。先排上素果品菜蔬，然後是麵飯、米飯、閑食、粉湯，排得齊齊整整。唐長老舉起箸來，先念一卷《啟齋經》。那獃子一則有些急吞，二來有些餓了，那裡等唐僧經完，拿過紅漆木碗來，把一碗白米飯撲的丟下口去，就了了。傍邊小的道：「這位老爺忒沒算計，不籠饅頭，怎的把飯籠了，卻不污了衣服？」八戒笑道：「不曾籠，吃了。」小的道：「你不曾舉口，怎麼就吃了？」八戒道：「兒子們便說謊，分明吃了；不信，再吃與你看。」那小的們又端了碗，盛一碗遞與八戒。獃子幌一幌，又丟下口去就了了。眾僮僕見了道：「爺爺呀！你是磨磚砌的喉嚨，著實又光又溜。」那唐僧一卷經還未完，他已五六碗過手了。然後卻才同舉箸，一齊吃齋。獃子不論米飯麵飯、果品閑食，只情一撈，亂噇，口裡還嚷：「添飯，添飯。」漸漸不見來了。行者叫道：「賢弟，少吃些罷，也強似在山凹裡忍餓，將就夠得半飽也好了。」八戒道：「嘴臉。常言道：『齋僧不飽，不如活埋』哩。」行者教：「收了家火，莫睬他。」二老者躬身道：「不瞞老爺說，白日裡倒也不怕，似這大肚子長老，也齋得起百十眾。只是晚了，收了殘齋，只蒸得一石麵飯、五斗米飯與幾桌素食，要請幾個親鄰與眾僧們散福。不期你列位來，諕得眾僧跑了，連親鄰也不曾敢請，盡數都供奉了列位。如不飽，再教蒸去。」八戒道：「再蒸去，再蒸去。」
話畢，收了家火桌席。三藏拱身，謝了齋供，才問：「老施主高姓？」老者道：「姓陳。」三藏合掌道：「這是我貧僧華宗了。」老者道：「老爺也姓陳？」三藏道：「是，俗家也姓陳。請問適才做的甚麼齋事？」八戒笑道：「師父問他怎的，豈不知道？必然是青苗齋、平安齋、了場齋罷了。」老者道：「不是，不是。」三藏又問：「端的為何？」老者道：「是一場預修亡齋。」八戒笑得打跌道：「公公忒沒眼力。我們是扯謊架橋哄人的大王，你怎麼把這謊話哄我？和尚家豈不知齋事？只有個預修寄庫齋、預修填還齋，那裡有個『預修亡齋』的？你家人又不曾有死的，做甚亡齋？」
行者聞言，暗喜道：「這獃子乖了些也。──老公公，你是錯說了。怎麼叫做『預修亡齋』？」那二位欠身道：「你等取經，怎麼不走正路，卻蹡到我這裡來？」行者道：「走的是正路，只見一股水擋住，不能得渡，因聞鼓鈸之聲，特來造府借宿。」老者道：「你們到水邊，可曾見些甚麼？」行者道：「止見一面石碑，上書『通天河』三字，下書『徑過八百里，亙古少人行』十字，再無別物。」老者道：「再往上岸走走，好的離那碑記只有里許，有一座靈感大王廟，你不曾見？」行者道：「未見。請公公說說，何為靈感？」那兩個老者一齊垂淚道：「老爺啊，那大王：
感應一方興廟宇，威靈千里祐黎民。年年莊上施甘雨，歲歲村中落慶雲。」
行者道：「施甘雨，落慶雲，也是好意思，你卻這等傷情煩惱，何也？」那老者跌腳搥胸，哏了一聲道：「老爺啊，
雖則恩多還有怨，縱然慈惠卻傷人。只因要吃童男女，不是昭彰正直神。」
行者道：「要吃童男女麼？」老者道：「正是。」行者道：「想必輪到你家了？」老者道：「今年正到舍下。我們這裡有百家人家居住。此處屬車遲國元會縣所管，喚做陳家莊。這大王一年一次祭賽，要一個童男、一個童女、豬羊牲醴供獻他。他一頓吃了，保我們風調雨順；若不祭賽，就來降禍生災。」行者道：「你府上幾位令郎？」老者搥胸道：「可憐，可憐！說甚麼令郎，羞殺我等。這個是我舍弟，名喚陳清。老拙叫做陳澄。我今年六十三歲，他今年五十八歲，兒女上都艱難。我五十歲上還沒兒子，親友們勸我納了一妾，沒奈何，尋下一房，生得一女，今年才交八歲，取名喚做一秤金。」八戒道：「好貴名。怎麼叫做一秤金？」老者道：「我只兒女艱難，修橋補路，建寺立塔，佈施齋僧，有一本帳目，那裡使三兩，那裡使五兩。到生女之年，卻好用過有三十斤黃金。三十斤為一秤，所以喚做一秤金。」行者道：「那個的兒子麼？」老者道：「舍弟有個兒子，也是偏出，今年七歲了，取名喚做陳關保。」行者問：「何取此名？」老者道：「家下供養關聖爺爺，因在關爺之位下求得這個兒子，故名關保。我兄弟二人，年歲百二，止得這兩個人種，不期輪次到我家祭賽，所以不敢不獻。故此父子之情，難割難捨，先與孩兒做個超生道場。故曰『預修亡齋』者，此也。」
三藏聞言，止不住腮邊淚下道：「這正是古人云：『黃梅不落青梅落，老天偏害沒兒人。』」行者笑道：「等我再問他。老公公，你府上有多大家當？」二老道：「頗有些兒：水田有四五十頃，旱田有六七十頃，草場有八九十處；水黃牛有二三百頭，驢馬有三二十匹，豬羊雞鵝無數。舍下也有吃不著的陳糧，穿不了的衣服。家財產業，也盡得數。」行者道：「你這等家業，也虧你省將起來的。」老者道：「怎見我省？」行者道：「既有這家私，怎麼捨得親生兒女祭賽？拚了五十兩銀子，可買一個童男；拚了一百兩銀子，可買一個童女。連絞纏不過二百兩之數，可就留下自己兒女後代，卻不是好？」二老滴淚道：「老爺，你不知道。那大王甚是靈感，常來我們人家行走。」行者道：「他來行走，你們看見他是甚麼嘴臉？有幾多長短？」二老道：「不見其形，只聞得一陣香風，就知是大王爺爺來了，即忙滿斗焚香，老少望風下拜。他把我們這人家匙大碗小之事，他都知道；老幼生時年月，他都記得。只要親生兒女，他方受用。不要說二三百兩沒處買，就是幾千萬兩，也沒處買這般一模一樣同年同月的兒女。」
行者道：「原來這等。也罷，也罷，你且抱你令郎出來，我看看。」那陳清急入裡面，將關保兒抱出廳上，放在燈前。小孩兒那知死活，籠著兩袖果子，跳跳舞舞的吃著耍子。行者見了，默默念聲咒語，搖身一變，變作那關保兒一般模樣。兩個孩兒攙著手，在燈前跳舞。諕得那老者慌忙跪著。唐僧道：「老爺，不當人子，不當人子。」這老者道：「這位老爺才然說話，怎麼就變作我兒一般模樣，叫他一聲，齊應齊走？卻折了我們年壽，請現本相，請現本相。」行者把臉抹了一把，現了本相。那老者跪在面前道：「老爺原來有這樣本事。」行者笑道：「可像你兒子麼？」老者道：「像像像，果然一般嘴臉，一般聲音，一般衣服，一般長短。」行者道：「你還沒細看哩。取秤來稱稱，可與他一般輕重？」老者道：「是是是，是一般重。」行者道：「似這等可祭賽得過麼？」老者道：「忒好，忒好，祭得過了。」
行者道：「我今替這個孩兒性命，留下你家香煙後代，我去祭賽那大王去也。」那陳清跪地磕頭道：「老爺果若慈悲替得，我送白銀一千兩，與唐老爺做盤纏往西天去。」行者道：「就不謝謝老孫？」老者道：「你已替祭，沒了你也。」行者道：「怎的得沒了？」老者道：「那大王吃了。」行者道：「他敢吃我？」老者道：「不吃你，好道嫌腥。」行者笑道：「任從天命。吃了我，是我的命短；不吃，是我的造化。我與你祭賽去。」
那陳清只管磕頭相謝，又允送銀五百兩。惟陳澄也不磕頭，也不說謝，只是倚著那屏門痛哭。行者知之，上前扯住道：「老大，你這不允我，不謝我，想是捨不得你女兒麼？」陳澄才跪下道：「是，捨不得。敢蒙老爺盛情，救替了我侄子也夠了。但只是老拙無兒，止此一女，就是我死之後，他也哭得痛切，怎麼捨得？」行者道：「你快去蒸上五斗米的飯，整治些好素菜，與我那長嘴師父吃。教他變作你的女兒，我兄弟同去祭賽。索性行個陰騭，救你兩個兒女性命，如何？」
那八戒聽得此言，心中大驚道：「哥哥，你要弄精神，不管我死活，就要攀扯我。」行者道：「賢弟，常言道：『雞兒不吃無工之食。』你我進門，感承盛齋，你還嚷吃不飽哩，怎麼就不與人家救些患難？」八戒道：「哥啊，變化的事情，我卻不會哩。」行者道：「你也有三十六般變化，怎麼不會？」三藏叫：「悟能，你師兄說得最是，處得甚當。常言：『救人一命，勝造七級浮屠。』一則感謝厚情；二來當積陰德；況涼夜無事，你兄弟耍耍去來。」八戒道：「你看師父說的話，我只會變山，變樹，變石頭，變癩象，變水牛，變大胖漢還可；若變小女兒，有幾分難哩。」
行者道：「老大莫信他，抱出你令愛來看。」那陳澄急入裡邊，抱將一秤金孩兒，到了廳上。一家子妻妾大小，不分老幼內外，都出來磕頭禮拜，只請救孩兒性命。那女兒頭上戴一個八寶垂珠的花翠箍；身上穿一件紅閃黃的紵絲襖，上套著一件官綠緞子棋盤領的披風；腰間繫一條大紅花絹裙；腳下踏一雙蝦蟆頭淺紅紵絲鞋；腿上穿兩隻綃金膝褲兒。也拿著果子吃哩。行者道：「八戒，這就是女孩兒。你快變的像他，我們祭賽去。」八戒道：「哥呀，似這般小巧俊秀，怎變？」行者叫：「快些，莫討打。」八戒慌了道：「哥哥不要打，等我變了看。」
這獃子念動咒語，把頭搖了幾搖，叫：「變！」真個變過頭來，就也像女孩兒面目，只是肚子胖大，郎伉不像。行者笑道：「再變變。」八戒道：「憑你打了罷，變不過來，奈何？」行者道：「莫成是丫頭的頭，和尚的身子？弄的這等不男不女，卻怎生是好？你可佈起罡來。」他就吹他一口仙氣，果然即時把身子變過，與那孩兒一般。便教：「二位老者，帶你寶眷與令郎、令愛進去，不要錯了。一會家，我兄弟躲懶討乖，走進去，轉難識認。你將好果子與他吃，不可教他哭叫，恐大王一時知覺，走了風汛。等我兩人耍子去也。」
好大聖，吩咐沙僧保護唐僧：「我變作陳關保，八戒變作一秤金。」二人俱停當了，卻問：「怎麼供獻？還是綑了去，是綁了去？蒸熟了去，是剁碎了去？」八戒道：「哥哥，莫要弄我，我沒這個手段。」老者道：「不敢，不敢。只是用兩個紅漆丹盤，請二位坐在盤內，放在桌上，著兩個後生擡一張桌子，把你們擡上廟去。」行者道：「好好好，拿盤子出來，我們試試。」那老者即取出兩個丹盤，行者與八戒坐上。四個後生擡起兩張桌子，往天井裡走走兒，又擡回放在堂上。行者歡喜道：「八戒，像這般子走走耍耍，我們也是上臺盤的和尚了。」八戒道：「若是擡了去，還擡回來，兩頭擡到天明，我也不怕。只是擡到廟裡，就要吃哩，這個卻不是耍子！」行者道：「你只看著我，剗著吃我時，你就走了罷。」八戒道：「知他怎麼吃哩？如先吃童男，我便好跑；如先吃童女，我卻如何？」老者道：「常年祭賽時，我這裡有膽大的鑽在廟後，或在供桌底下，看見他先吃童男，後吃童女。」八戒道：「造化，造化。」
兄弟正然談論，只聽得外面鑼鼓喧天，燈火照耀，同莊眾人打開前門，叫：「擡出童男童女來。」這老者哭哭啼啼，那四個後生將他二人擡將出去。
端的不知性命何如，且聽下回分解。
English
The Holy Monk Is Halted at Night by the Water That Reaches Heaven; Metal and Wood, in Mercy, Save the Children
Now the king leaned on the dragon bed, tears gushing like a spring, and wept until dark without staying. Pilgrim came up and called aloud: “Why are you so befuddled? The bodies of the Daoists are lying there: one a tiger, one a deer, and Goat Strength an antelope. If you will not believe it, have the bones fished up and look: where among men are such skulls? They were mountain beasts turned spirits, who came with one heart to destroy you; but seeing your fortune still in its vigor, they dared not strike. Had two years more passed and your fortune declined, they would have taken your life and swallowed your kingdom whole. It is our luck to have come early, rooted out the demons, and saved your life. What are you crying for? Crying for? Hurry and stamp the rescript, and send us out.” The king, hearing this, came to himself at last. The officers, civil and military, all reported: “The dead are truly a white deer and a yellow tiger, and in the caldron truly goat bones. The holy monk's words must be heeded.” The king said: “If it is so, we thank the holy monk. The day is late.” He told the Grand Tutor: “Escort the holy monk to the Temple of the Abyss of Wisdom. Tomorrow at morning court the Eastern Pavilion will be thrown open, and the Court of Imperial Entertainments will lay a pure vegetarian feast in thanks.” And so they were escorted to the temple to rest.
At the fifth watch next morning the king held court, gathered his officers, and sent the word: “Quickly — post the proclamation inviting monks, at all four gates and along every road.” On the other side the feast was laid in grand array; the carriage came out of court to the gate of the Temple of the Abyss of Wisdom, the Tang monk and his party were invited, and all went together into the Eastern Pavilion to the feast — no more of that.
Now the monks who had escaped with their lives, hearing of the proclamation inviting monks, came joyfully into the city, one and all, to find the Great Sage Sun, return their hairs, and give thanks. When the elder had risen from the feast, the king, his rescript exchanged, with the queen and the consorts and the two wings of civil and military officials, escorted them out the court gate. There the monks knelt by the roadside, saying: “Grandpa the Great Sage Equal to Heaven: we are the monks who escaped with our lives from the sandbank. We heard you had swept away the demons and rescued us, and that our king has posted the proclamation inviting monks, and we have come to return your hairs and knock our heads in thanks for heaven's grace.” Pilgrim laughed: “How many have come?” The monks said: “Five hundred — not half a one missing.” Pilgrim shook himself and gathered in the hairs. He said to king and ministers, monks and laymen: “These monks old Sun did release; the carts old Sun hauled over the two barriers, through the spine pass, and smashed; and those two Daoist monsters old Sun beat to death. Now that the demons are destroyed, you know there is power in the gate of Chan. Never again do such things or follow such beliefs. I would have you join the three teachings into one: honor the monks, honor the Daoists, and bring up worthy men. Then I will keep your kingdom firm forever.” The king followed his counsel, thanked him past telling, and saw the Tang monk out of the city.
On this journey, only for devotion did they serve the Tripitaka; striving at practice, they glorified the One Origin. They walked at dawn and lodged at night, drank when thirsty, ate when hungry, and before they knew it spring was gone and summer spent, and it was the weather of autumn again. One day, the light already failing, the Tang monk reined in: “Disciples, where shall we sleep tonight?” Pilgrim said: “Master, we who have left home do not talk like people who stayed home.” Tripitaka said: “And how is it with those who stayed home? And with us who left it?” Pilgrim said: “Those who stayed home at this hour are in warm beds under warm covers, a child hugged to the breast, a wife kicking at their heels, sleeping at their ease. We who left home — where would we find that? We wear the moon and mantle the stars, eat the wind and sleep on waters: while there is road, we walk; when there is none, we stop.” Bajie said: “Brother, you know one thing and not the other. The roads now are steep and rough; I carry a heavy load, and it is hard going. We must find a place to sleep a good sleep and refresh our strength, or how shall I shoulder the load tomorrow? Otherwise you will have me carried off my feet.” Pilgrim said: “Let us go another stage by the moonlight, and lodge where there are houses.” Master and disciples had no choice but to follow Pilgrim on.
They had not gone far when they heard the roar of rushing waves. Bajie said: “That is done — we have come to the end of the road.” Sha Monk said: “A stretch of water blocks the way.” The Tang monk said: “How are we to cross?” Bajie said: “Let me test it and see how deep it is.” Tripitaka said: “Wuneng, stop your nonsense: how would you test the depth of water?” Bajie said: “Find an egg-shaped pebble and toss it in midstream. If it splashes bubbles, it is shallow; if it goes down gulping with a sound, it is deep.” Pilgrim said: “Go try.” The Idiot groped up a stone and tossed it into the water; they heard it go down gulping, with a swirl of fish-spume, to the bottom. He said: “Deep, deep, deep — we cannot get over!” The Tang monk said: “You may have tested the depth, but you do not know how wide it is.” Bajie said: “That I do not know, that I do not.” Pilgrim said: “Let me look.” The good Great Sage rode the somersault cloud, leapt into the air, and fixed his gaze — and this is what he saw:
A broad sheen washing the moon; a vast shadow floating on the sky.The numinous stream swallows Mount Hua; the long current threads a hundred rivers.A thousand layers of ravening waves roll; ten thousand folded ridges of steep billows toss.No fishing fires at the banks; on the sand-heads egrets sleep.A blank expanse, like the very sea: one gaze and no shore at all.
He hastily drew in the cloud and came down on the bank: “Master, it is wide, wide — we cannot get over! Old Sun has fiery eyes and golden pupils: by daylight I can often see a thousand li, and know good luck from bad; by night I can see three hundred, five hundred. Now I look and look and cannot see the banks: how would I fix the number of its breadth?”
Tripitaka was badly startled; his mouth could not speak, his voice choked: “Disciples — what is to be done?” Sha Monk said: “Master, do not cry. Look: there by the water stands something — is that not a man?” Pilgrim said: “Some fisherman hauling his net, maybe. I will go ask.” He took the iron staff and in two or three strides was up to it — ah! Not a man: a stone tablet. On the tablet were three great characters in seal script, and below, two lines of ten small ones. The three great characters read REACH-HEAVEN RIVER; the ten small ones read: EIGHT HUNDRED LI STRAIGHT ACROSS; FROM ALL AGES FEW HAVE CROSSED. Pilgrim called: “Master, come look.” Tripitaka looked, and dropped tears: “Disciples, when I left Chang'an I thought the road west easy. Who knew the demons would bar the way, the mountains and waters stretch so far.”
Bajie said: “Master, listen: drums and cymbals somewhere. Some household keeping a religious feast, I would say. Let us go angle for a vegetarian meal, ask the way to a ferry, and cross tomorrow.” The Tang monk, listening from the saddle, heard indeed the sound of drums and cymbals: “Those are no Daoist instruments: it is our own Buddhist work. Let us go.” Pilgrim led the horse ahead, and the whole party came following the sound. There was no proper road: high or low, across the sandbank, they saw a cluster of dwellings, four or five hundred households by guess, and well kept too. Behold:
Leaning on the hill, opening the road; by the bank, over the brook. Everywhere wicket gates half shut; every household's bamboo court made fast. On the sand-heads the sleeping egrets dream sweet dreams; beyond the willows crying birds have cold throats. The short flute is silent; the cold washing-mallets keep no time. Red knotweed sways its sprays in the moonlight; yellow reed-leaves vie with the wind. At the field's edge village dogs bark at the sparse hedge; at the ferry the old fisherman sleeps in his skiff. Lamps few, hearths still, and high in the sky a bright moon like a hanging mirror. Suddenly a breath of white-clover fragrance: the west wind, from across the water, bringing it.
The Tang monk dismounted. At the head of the road stood a house, a banner-pole planted outside its gate, lamps and candles a-blaze within, incense smoking sweet. The Tang monk said: “Wukong, this place is different from those mountain hollows and river banks. Under the eaves of men we can be sheltered from the cold dew, and sleep sound without fear. None of you come: let me go first to this pious giver's door and beg. If he will take me in, I will call to you; if not, none of your rampaging. Your faces are ugly: you might frighten people and bring down trouble — and then there would be no lodging at all.” Pilgrim said: “Well said. Master, go first; we will wait here.”
The elder took off his bamboo hat, bareheaded, shook out his gown, trailed his tin staff, and came to the gate of the house. The door stood half open, half shut; the Tang monk dared not push in. He stood a little while, and out came an old man, beads at his throat, chanting Amida Buddha, coming to shut the door. The elder, startled, put his palms together and called: “Worthy patron — your humble monk gives greeting.” The old man returned the bow: “Monk, you have come too late.” The Tang monk said: “How so?” The old man said: “Come late, and there is nothing left. Had you come earlier, my house was feeding the monks: all the rice you could eat, three sheng of polished rice, a length of white cloth, ten coppers. Why come only at this hour?” The Tang monk bowed: “Worthy patron, your humble monk is no hunger-chaser of feasts.” The old man said: “If not for a feast, what business brings you?” The Tang monk said: “I am sent under the imperial seal of the Great Tang in the Land of the East to the Western Heaven for scriptures. I have reached your place, and the day is dark. Hearing drums and cymbals at your house, I have come to beg a lodging for the night, and I go on at first light.” The old man waved his hands: “Monk, you who have left home must not tell lies. From the Great Tang in the Land of the East to here is fifty-four thousand li. Alone and unattended, how could you come?” The Tang monk said: “You see very truly, worthy patron. But I have three young disciples: they open roads through mountains and bridge the waters, and so guarded your humble monk here.” The old man said: “If you have disciples, why did they not come with you?” He called: “Come, come — there is room in my house to sleep.” The Tang monk turned and called: “Disciples — come here.”
Now Pilgrim was hasty by nature, Bajie rude by birth, and Sha Monk headlong too; the three, hearing their master call, led the horse, shouldered the load, and without asking good or bad came swarming in like a gust of wind. The old man, seeing, fell down in a fright, saying only: “The monsters are come, the monsters are come!” The Tang monk raised him: “Worthy patron, no fear: not monsters — my disciples.” Quaking, the old man said: “A master so handsome — how could he find disciples so ugly?” The Tang monk said: “Their looks are nothing — but they can ride down dragons and tame tigers, take monsters and seize demons.” Half believing, the old man helped the Tang monk slowly in.
Now those three fierce ones swarmed into the hall, tied the horse, dumped the luggage. In the hall several monks were chanting scripture; Bajie thrust out his long snout and bawled: “Hey, monks — what scripture is that you are chanting?” The monks, hearing themselves questioned, looked up suddenly —
To see the strangers come: long snout and ears so wide.Thick body, broad of shoulder; a voice like thunder's crash.Pilgrim and Sha Monk beside — still uglier their faces.Of all the monks in that great hall, not one but shook with terror.The cantors chanted on; the leader bade them stop.No thought for chime or bell; the Buddha-images dropped and left.Together they blew out the lamps, and scattered in the flare.Stumbling and sprawling — the door-sill never crossed.Your head knocks my head: a trellis of gourds tipped over.A fair and quiet service turned to open laughter.
The three brothers, seeing them stumbling and sprawling, clapped their hands and roared with laughter. The monks, in greater terror still, knocked their heads together, each for his own life, and cleared out every one.
The Tang monk helped the old man up into the hall — not a lamp left burning — and the three were still rocking with laughter. The Tang monk cursed them: “You shameless things, utterly ill-mannered! I have admonished you morning upon morning, pressed it on you day upon day. The ancients said: ‘Good without teaching — what but a saint? Good after teaching — what but a worthy? Taught, and still not good — what but a fool?’ To rampage like this is to be the lowest of the low and fools into the bargain. In the door you came with no sense of what is above or below: you have frightened an old patron to the ground, scared off the chanting monks, and spoiled a good house's good work — and the sin falls on me?” They dared not answer. The old man now believed these were his disciples, and bowed to them in haste: “Masters, no great harm, no great harm. The lamps were just put out, the flowers scattered: the service was on the point of ending.” Bajie said: “If it is settled, bring out the last of the feast, wine and rice: we will eat and sleep.” The old man called: “Lights, lights!” His household, hearing, made a great wonder of it: “The scriptures are being chanted in the hall, with all those candles — why call for lights?” Several servants came out to look, found the place pitch dark, and lit torches and lanterns, and came crowding in. Suddenly they looked up and saw Bajie and Sha Monk, dropped their torches in a fright, whipped round, and clapped to the middle door, shouting inside: “Monsters! Monsters!”
Pilgrim took up a torch, lit the lamps and candles, drew up a folding chair, and begged the Tang monk to sit in the place of honor; he and his brothers sat on either side, and the old man before them. As they settled, the inner door opened and out came another old man, propped on a staff: “What demons are these, come in the black of night to a house of good works?” The old man seated in front rose at once and met him behind the screen door: “Brother, no shouting: no demons — these are the holy ones of the Great Tang in the Land of the East, going for scriptures. Fierce as the disciples' faces are, ill-looking men are kind at heart.” The old man put down his staff then, made his reverence to the four, and when the courtesies were done, sat before them too, and called: “Tea — and lay the vegetarian table.” He called several times, while the servants, quaking, dared not come near.
Bajie could not help asking: “Old sir, why do your servants keep running on both sides?” The old man said: “I tell them to bring the vegetarian dishes and wait on you masters.” Bajie said: “How many waiting on us?” The old man said: “Eight.” Bajie said: “And the eight wait on which of us?” The old man said: “On you four.” Bajie said: “The pale-faced master there wants one man; the hairy-faced thunder-beak wants two; the unlucky-faced one wants eight — and I would want twenty waiting on me before it was enough.” The old man said: “By that reckoning, your innards must be the largest.” Bajie said: “It would pass, just about.” The old man said: “People, then — people!” Great and small, he called out thirty or forty.
Monk and old man talked, question and answer, and the household lost its fear. A table was laid at the top, and the Tang monk begged to the seat of honor; three tables at the sides for the three; at the front a table for the two old men. First came the plain fruits and vegetables, then noodle dishes and rice, snacks and vermicelli soup, all set out neat and plentiful. The elder Tang raised his chopsticks and first chanted a scroll of the Grace-at-Meal scripture. The Idiot, hasty of gullet and hungry besides, could not wait for the master's scripture to end: he grabbed the red-lacquered wooden bowl and slapped a whole bowl of white rice down his throat — done. A servant beside said: “This master has no craft at all: instead of pocketing buns, he pockets rice — and ruins his clothes with it!” Bajie laughed: “No pocketing — eaten.” The servant said: “Your mouth never moved: how eaten?” Bajie said: “Call me a liar, boy, if I did not eat it. Do not believe me? I will eat another and show you.” The servants brought another bowl, filled it, and handed it over. The Idiot wagged it once and slapped it down his throat — done. The servants cried: “Grandpa! Your gullet is brick-built and mortared — polished and slick, truly!” The Tang monk's scroll of scripture was not yet finished, and already five or six bowls had passed through his hands. Only then did all raise their chopsticks together and eat. The Idiot, rice or noodles, fruit or snack, grabbed and gulped and still bawled: “More rice, more rice!” — and slowly the food gave out. Pilgrim called: “Worthy brother, eat a little less; better than starving in a mountain hollow — enough for half a belly is fine.” Bajie said: “Look at him. The saying goes: ‘Feed the monks short of full, and you might as well bury them alive.’” Pilgrim said: “Clear the table, and pay him no mind.” The two old men bowed: “To tell the truth, masters: by day we would not be afraid — such a bellied elder as this we could feed a hundred and more of. But it is late: the remains of the feast were cleared, and all we steamed was a shi of noodle-buns, five dou of rice, and a few tables of vegetarian food, to treat a few kin and neighbors and give the monks their blessing-bits. We never looked for you masters. The monks were frightened off, we dared not invite the kin, and everything has gone before you. If it is not enough, we will steam more.” Bajie said: “Steam more, steam more!”
The table was cleared. The Tang monk rose, thanked them for the meal, and asked: “What is your honorable surname, worthy patron?” The old man said: “Chen.” The Tang monk put his palms together: “Then we are of one clan, your humble monk and you.” The old man said: “You are surnamed Chen too, master?” The Tang monk said: “I am: my lay family was Chen. May I ask what feast you were keeping just now?” Bajie laughed: “Master, why ask him? Do we not know? A green-shoots feast, a peace feast, a wind-up feast, that is all.” The old man said: “No, no.” The Tang monk asked again: “What was it, truly?” The old man said: “A feast of preparation for death.” Bajie laughed till he toppled: “Granddad, your eyes are bad. We are the lords of lying and bridging and gulling folk — and you would gull me with that lie? Do monks not know the feasts? There is the feast of storing merit in advance, the feast of repayment in advance — where was there ever a ‘preparation-for-death feast’? None of your household has died: why keep a death feast?”
Pilgrim, hearing, was secretly pleased: “The Idiot is getting clever. — Granddad, you have misspoken. What is a ‘preparation-for-death feast’?” The two old men leaned forward: “If you are going for scriptures, why not keep the proper road, and come tumbling to our door?” Pilgrim said: “The road we kept is proper: only a stretch of water barred the way, and we could not cross; and hearing drums and cymbals, we came on purpose to beg a lodging.” The old man said: “At the water — did you see anything?” Pilgrim said: “Only a stone tablet, with the three characters ‘Reach-Heaven River,’ and beneath, the ten: ‘Eight hundred li straight across; from all ages few have crossed.’ Nothing else.” The old man said: “Walk a little farther up the bank — a li, hardly more, from that tablet — and there is a temple of the Great King Divine-Responsive. You did not see it?” Pilgrim said: “I did not. Tell us, granddad: what is ‘Divine-Responsive’?” The two old men dropped tears together: “Masters, that Great King—”
“Fills a whole countryside with awe, and temples rise; his power guards the people a thousand li.Year by year he sheds sweet rain on the farms; age after age he drops clouds of blessing on the village.”
Pilgrim said: “Sweet rain shed, blessing clouds dropped — that is well-meaning enough. Why so grieved and troubled, then?” The old man stamped and beat his breast and gave a groan: “Masters—”
“Much of his grace — but grudge there is as well; kind his keeping — yet it kills.Only because he must eat boys and girls: no open, upright god is he.”
Pilgrim said: “He eats boys and girls?” The old man said: “He does.” Pilgrim said: “And it has come round to your house, I suppose?” The old man said: “This year it has fallen to us. A hundred households dwell here. The place is under Yuansui County of the Kingdom of Cart-Slow, and is called Chen Family Farm. The Great King demands his sacrifice once a year: a boy child and a girl child, with pigs and sheep and offerings. He eats his fill, and keeps our winds in season and our rains in time; if the sacrifice fails, he sends down calamity.” Pilgrim said: “How many sons at your house?” The old man beat his breast: “The pity of it, the pity of it! Talk of sons — it shames us. This is my younger brother, Chen Qing. I am called Chen Cheng. I am sixty-three this year, he is fifty-eight, and children come hard to both of us. At fifty I had no son. Friends pressed me to take a concubine; there was no help for it, I found one, and she bore a daughter, just turned eight, named One-Weight of Gold.” Bajie said: “A precious name. Why ‘One-Weight of Gold’?” The old man said: “Such a hard time I had of children: I mended bridges, paved roads, built temples, raised pagodas, gave alms and fed monks — and kept an account book: where I spent three taels, where five. By the year the girl was born the spending came to thirty catties of gold; and thirty catties make one weight. So she is called One-Weight of Gold.” Pilgrim said: “And whose is the boy?” The old man said: “My brother has a son, by his concubine too, seven this year, named Chen Guanbao.” Pilgrim asked: “Why that name?” The old man said: “Our house keeps the shrine of Lord Guan; at Lord Guan's altar we prayed for this boy, and so he is Guanbao — Guan's treasure. Between us two brothers, a hundred and twenty years of age, we have but these two children. Now the turn of sacrifice has come to our house, and we dare not withhold them. The love of father and child is hard to cut, hard to part: so we are first holding a deliverance service for the children. Hence a ‘feast of preparation for death.’”
The Tang monk, hearing, could not keep the tears from his cheeks: “It is as the ancients said: ‘The ripe plum does not fall — the green plum falls first: heaven harms the childless worst.’” Pilgrim laughed: “Let me ask him further. Granddad, what estate have you?” The two old men said: “Something: fifty or sixty qing of wet fields, sixty or seventy of dry; eighty or ninety pastures; two or three hundred water buffalo, thirty or twenty donkeys and horses, pigs and sheep and chickens and geese past counting; in the house, old grain we cannot eat and clothes we cannot wear. Our goods and lands would make a figure.” Pilgrim said: “An estate like this — and you saved up for it, I see.” The old man said: “How do you mean, saved?” Pilgrim said: “With such property, how could you bear to give your own children to the sacrifice? At fifty taels of silver you could buy a boy child; at a hundred taels, a girl child. With expenses, two hundred taels all told — and you would keep your own children and your line. Would that not be better?” The two old men dropped tears: “Master, you do not know. The Great King is divinely sharp: he walks among our houses.” Pilgrim said: “When he walks among you, what face do you see? How long or short is he?” The two old men said: “We see no shape: only a breath of fragrant wind, and we know the Great King has come; at once the whole measure burns incense, old and young bow to the wind. Great and small matters of our houses, spoon and bowl, he knows; the birth-years and months of old and young he remembers. And only one's own children will he accept. Never mind two or three hundred taels: thousands upon thousands could not buy children so like, the same year and the same month.”
Pilgrim said: “So that is how it is. Very well, very well: bring your son out and let me look.” Chen Qing hurried inside and carried Guanbao out into the hall, and set him before the lamp. The little one, knowing nothing of life and death, had his two sleeves stuffed with fruit, and danced about eating and playing. Pilgrim, seeing, murmured a spell under his breath, shook himself, and changed into the very likeness of Guanbao. The two children, hand in hand, danced before the lamp. The old men, terrified, threw themselves on their knees. The Tang monk said: “Masters — forbid it, forbid it!” The old man said: “That master was just speaking, and now he is the very likeness of my son: call one, and both answer, both dance. It will be cutting short our years. Show your true form, show your true form, we beg you.” Pilgrim wiped his face and showed his true form. The old man knelt before him: “So those are your powers, master.” Pilgrim laughed: “Am I like your son?” The old man said: “Like, like, like: the same face, the same voice, the same clothes, the same size.” Pilgrim said: “You have not looked closely. Bring the scales, and weigh us: are we one weight?” The old man said: “Yes, yes, yes — one weight.” Pilgrim said: “So — would he serve for the sacrifice?” The old man said: “All too well, all too well: he would serve.”
Pilgrim said: “Then today I stand in for this child's life, and keep your line and your incense unbroken: I will go be sacrificed to the Great King.” Chen Qing knelt and knocked his head: “If you will truly stand in for us in your mercy, I will give a thousand taels of silver, for the Tang master's traveling money to the Western Heaven.” Pilgrim said: “And no thanks to old Sun?” The old man said: “Once you stand in for the sacrifice, there will be no you left.” Pilgrim said: “How would there be no me?” The old man said: “The Great King will have eaten you.” Pilgrim said: “He dares eat me?” The old man said: “If not, he will find it gamy.” Pilgrim laughed: “Leave it to heaven. If he eats me, my span was short; if not, my luck holds. I will go to the sacrifice for you.”
Chen Qing knocked his head in thanks without pause, and promised five hundred taels of silver besides. But Chen Cheng neither knocked his head nor said a thanks: he only leaned against the screen door and wept bitterly. Pilgrim saw, came up, and took him: “Old elder, you do not consent and you do not thank me — is it your daughter you cannot give up?” Only then did Chen Cheng kneel: “It is: I cannot. Your honor's kindness has been great enough, standing in for my nephew. But I have no son, only this one daughter. Even after I die she will weep for me bitterly — how could I give her up?” Pilgrim said: “Then quick: steam a meal of five dou of rice, prepare some fine vegetarian dishes for that long-snouted master of mine, and have him change into your daughter. My brother and I will go together to the sacrifice. Let us do one secret kindness while we are at it, and save both your children's lives — how is that?”
Bajie, hearing this, was badly startled: “Brother, you want your sport, and never mind whether I live or die — you will drag me into it.” Pilgrim said: “Worthy brother, the saying goes: ‘The rooster eats no food he has not earned.’ We came into this house and were nobly fed — and you were bawling you had not had enough. How can you refuse them a little help in trouble?” Bajie said: “Brother, changing shapes is beyond me.” Pilgrim said: “You have thirty-six transformations: how beyond you?” The Tang monk called: “Wuneng, your brother speaks best and settles it well. The saying goes: ‘To save one life is worth more than building a seven-story pagoda.’ First, to repay their kindness; second, to lay up hidden merit; and the night is cool and idle besides — go and play at it, brothers.” Bajie said: “Just hear the master! I can change into a mountain, a tree, a boulder, a mangy elephant, a water buffalo, a big fat fellow, that I can; but into a little girl — there I am beaten.”
Pilgrim said: “Old elder, do not believe him. Bring your daughter out and let us look.” Chen Cheng hurried inside and carried the child One-Weight of Gold into the hall. The whole household, wives and concubines, old and young, within and without, came out and knocked their heads, begging only that the children's lives be spared. The girl wore on her head a flowered kingfisher hoop set with eight jewels and hanging pearls; on her body a gleaming red-yellow silk jacket, and over it a sponge-green satin cape with a chessboard collar; at her waist a great red flowered silk skirt; on her feet a pair of toad-head shoes of pale red silk; on her legs two gold-threaded knee wraps. And she had fruit in her hand, eating. Pilgrim said: “Bajie — there is the girl. Change into her likeness, quick, and we go to the sacrifice.” Bajie said: “Brother, so dainty and pretty — how would I change?” Pilgrim said: “Quickly — or take the beating.” Bajie, in a panic, said: “No beating, brother — let me try.”
The Idiot recited his spell, shook his head a few shakes, and cried: “Change!” — and truly his head came over like a girl's; only his belly was fat and huge, and his gait loutish, nothing like. Pilgrim laughed: “Change a little more.” Bajie said: “Beat me and have done: it will not come — what then?” Pilgrim said: “Would you be a wench by the head and a monk by the body? Neither man nor maid — how would that do? Now raise your spell-steps.” He blew on him a breath of magic air, and at once the body changed too, just like the child's. Then he said: “Sirs, take your households and your son and daughter inside, and make no mistake. In a moment my brother and I may play the shirkers and slip inside, and then we would be hard to tell apart. Give the children good fruit to eat, and do not let them cry out: if the Great King learns of it too soon, the wind of it will get abroad. We two are off to play our parts.”
The good Great Sage gave Sha Monk his charge to guard the Tang monk: “I will be Chen Guanbao, and Bajie One-Weight of Gold.” The two made ready, and asked: “How are we to be offered? Tied and carried, or bound and carried? Steamed and carried, or chopped and carried?” Bajie said: “Brother, do not torment me: I have no such powers.” The old man said: “Nothing of the kind, nothing of the kind. Only two red-lacquered vermillion trays: you two sit in the trays, set on tables, and two stout lads carry the tables, and so you are carried to the temple.” Pilgrim said: “Good, good, good — bring out the trays, and let us try.” The old man brought out two vermillion trays, and Pilgrim and Bajie sat in them. Four stout lads raised the two tables, walked a turn about the courtyard, and carried them back and set them in the hall. Pilgrim was delighted: “Bajie, carried about like this for play, we are monks served up on platters.” Bajie said: “Carried out and carried back, both ends till daybreak — that I do not fear. But carried to the temple, to be eaten — that is no play!” Pilgrim said: “Just watch me. The moment they set to eating me, run.” Bajie said: “But how will they eat? If the boy first, I can run; if the girl first — what of me?” The old man said: “In years past, at the sacrifice, some bold ones have hid behind the temple, or under the offering table, and seen him eat the boy first and the girl after.” Bajie said: “Luck, luck!”
The brothers were still talking when outside arose a din of gongs and drums, lamps and torches blazing; the whole village threw open the front gates, calling: “Bring out the boy and girl for the sacrifice.” The old men wept as they went, and the four stout lads carried the two of them out.
Whether their lives would hold — listen to the next chapter to find out.
Chapter 48
Traditional Chinese
第四十八回 魔弄寒風飄大雪 僧思拜佛履層冰
話說陳家莊眾信人等，將豬羊牲醴與行者、八戒，喧喧嚷嚷，直擡至靈感廟裡排下；將童男女設在上首。行者回頭看見那供桌上香花蠟燭，正面一個金字牌位，上寫「靈感大王之神」，更無別的神像。眾信擺列停當，一齊朝上叩頭道：「大王爺爺，今年今月今日今時，陳家莊祭主陳澄等眾信，年甲不齊，謹遵年例，供獻童男一名陳關保、童女一名陳一秤金，豬羊牲醴如數，奉上大王享用。保佑風調雨順，五穀豐登。」祝罷，燒了紙馬，各回本宅不題。
那八戒見人散了，對行者道：「我們家去罷。」行者道：「你家在那裡？」八戒道：「往老陳家睡覺去。」行者道：「獃子又亂談了。既允了他，須與他了這願心才是哩。」八戒道：「你倒不是獃子，反說我是獃子。只哄他耍耍便罷，怎麼就與他祭賽，當起真來？」行者道：「為人為徹。一定等那大王來吃了，才是個全始全終；不然，又教他降災貽害，反為不美。」
正說間，只聽得呼呼風響。八戒道：「不好了，風響是那話兒來了。」行者只叫：「莫言語，等我答應。」頃刻間，廟門外來了一個妖邪。你看他怎生模樣：
金甲金盔燦爛新，腰纏寶帶繞紅雲。眼如晚出明星皎，牙似重排鋸齒分。足下煙霞飄蕩蕩，身邊霧靄暖薰薰。行時陣陣陰風冷，立處層層煞氣溫。卻似捲簾扶駕將，猶如鎮寺大門神。
那怪物攔住廟門問道：「今年祭祀的是那家？」行者笑吟吟的答道：「承下問，莊頭是陳澄、陳清家。」那怪聞答，心中疑似道：「這童男膽大，言談伶俐。常來供養受用的，問一聲不言語；再問聲，諕了魂；用手去捉，已是死人。怎麼今日這童男善能應對？」怪物不敢來拿，又問：「童男女叫甚名字？」行者笑道：「童男陳關保，童女一秤金。」怪物道：「這祭賽乃上年舊規，如今供獻我，當吃你。」行者道：「不敢抗拒，請自在受用。」怪物聽說，又不敢動手，攔住門喝道：「你莫頂嘴。我常年先吃童男，今年倒要先吃童女。」八戒慌了道：「大王還照舊罷，不要吃壞例子。」
那怪不容分說，放開手，就捉八戒。獃子撲的跳下來，現了本相，掣釘鈀，劈手一築，那怪物縮了手，往前就走，只聽得噹的一聲響。八戒道：「築破甲了。」行者也現本相看處，原來是冰盤大小兩個魚鱗。喝聲：「趕上。」二人跳到空中。那怪物因來赴會，不曾帶得兵器，空手在雲端裡問道：「你是那方和尚，到此欺人，破了我的香火，壞了我的名聲？」行者道：「這潑物原來不知。我等乃東土大唐聖僧三藏奉欽差西天取經之徒弟。昨因夜寓陳家，聞有邪魔，假號靈感，年年要童男女祭賽。是我等慈悲，拯救生靈，捉你這潑物。趁早實實供來：一年吃兩個童男女，你在這裡稱了幾年大王？吃了多少男女？一個個算還我，饒你死罪。」那怪聞言就走，被八戒又一釘鈀，未曾打著，他化一陣狂風，鑽入通天河內。
行者道：「不消趕他了，這怪想是河中之物。且待明日設法拿他，送我師父過河。」八戒依言，徑回廟裡，把那豬羊祭醴，連桌面一齊搬到陳家。此時唐長老、沙和尚，共陳家兄弟，正在廳中候信，忽見他二人將豬羊等物都丟在天井裡。三藏迎來問道：「悟空，祭賽之事何如？」行者將那稱名趕怪鑽入河中之事，說了一遍。二老十分歡喜，即命打掃廂房，安排床鋪，請他師徒就寢不題。
卻說那怪得命，回歸水內，坐在宮中，默默無言。水中大小眷族問道：「大王每年享祭，回來歡喜，怎麼今日煩惱？」那怪道：「常年享畢，還帶些餘物與汝等受用，今日連我也不曾吃得。造化低，撞著一個對頭，幾乎傷了性命。」眾水族問：「大王，是那個？」那怪道：「是一個東土大唐聖僧的徒弟，往西天拜佛求經者，假變男女，坐在廟裡。我被他現出本相，險些兒傷了性命。一向聞得人講：唐三藏乃十世修行好人，但得吃他一塊肉，延壽長生。不期他手下有這般徒弟。我被他壞了名聲，破了香火，有心要捉唐僧，只怕不得能夠。」
那水族中閃上一個斑衣鱖婆，對怪物跬跬拜拜，笑道：「大王要捉唐僧，有何難處？但不知捉住他，可賞我些酒肉？」那怪道：「你若有謀，合同用力，捉了唐僧，與你拜為兄妹，共席享之。」鱖婆拜謝了道：「久知大王有呼風喚雨之神通，攪海翻江之勢力，不知可會降雪？」那怪道：「會降。」又道：「既會降雪，不知可會作冷結冰？」那怪道：「更會。」鱖婆鼓掌笑道：「如此，極易，極易。」那怪道：「你且將極易之功，講來我聽。」鱖婆道：「今夜有三更天氣，大王不必遲疑，趁早作法，起一陣寒風，下一陣大雪，把通天河盡皆凍結。著我等善變化者，變作幾個人形，在於路口，背包持傘，擔擔推車，不住的在冰上行走。那唐僧取經之心甚急，看見如此人行，斷然踏冰而渡。大王悄坐河心，待他腳蹤響處，迸裂寒冰，連他那徒弟們一齊墜落水中，一鼓可得也。」那怪聞言，滿心歡喜道：「甚妙，甚妙。」即出水府，踏長空，興風作雪，結冷凝凍成冰不題。
卻說唐長老師徒四人歇在陳家，將近天曉，師徒們衾寒枕冷。八戒咳歌打戰睡不得，叫道：「師兄，冷啊。」行者道：「你這獃子，忒不長俊。出家人寒暑不侵，怎麼怕冷？」三藏道：「徒弟，果然冷。你看，就是那：
重衾無暖氣，袖手似揣冰。此時敗葉垂霜蕊，蒼松掛凍鈴。地裂因寒甚，池平為水凝。漁舟不見叟，山寺怎逢僧。樵子愁柴少，王孫喜炭增。征人鬚似鐵，詩客筆如菱。皮襖猶嫌薄，貂裘尚恨輕。蒲團僵老衲，紙帳旅魂驚。繡被重裀褥，渾身戰抖鈴。」
師徒們都睡不得，爬起來穿了衣服。開門看處，呀！外面白茫茫的，原來下雪哩。行者道：「怪道你們害冷哩，卻是這般大雪。」四人眼同觀看，好雪！但見那：
彤雲密佈，慘霧重浸。彤雲密佈，朔風凜凜號空；慘霧重浸，大雪紛紛蓋地。真個是：六出花，片片飛瓊；千林樹，株株帶玉。須臾積粉，頃刻成鹽。白鸚歌失素，皓鶴羽毛同。平添吳楚千江水，壓倒東南幾樹梅。卻便似戰退玉龍三百萬，果然如敗鱗殘甲滿天飛。那裡得東郭履，袁安臥，孫康映讀；更不見子猷舟，王恭幣，蘇武餐氈。但只是幾家村舍如銀砌，萬里江山似玉團。好雪，柳絮漫橋，梨花蓋舍。柳絮漫橋，橋邊漁叟掛蓑衣；梨花蓋舍，舍下野翁煨骨柮。客子難沽酒，蒼頭苦覓梅。灑灑瀟瀟裁蝶翹，飄飄蕩蕩剪鵝衣。團團滾滾隨風勢，疊疊層層道路迷。陣陣寒威穿小幙，颼颼冷氣透幽幃。豐年祥瑞從天降，堪賀人間好事宜。
那場雪，紛紛灑灑，果如剪玉飛綿。
師徒們嘆玩多時，只見陳家老者，著兩個僮僕掃開道路，又兩個送出熱湯洗面。須臾，又送滾茶、乳餅，又擡出炭火。俱到廂房，與師徒們敘坐。長老問道：「老施主，貴處時令，不知可分春夏秋冬？」陳老笑道：「此間雖是僻地，但只風俗人物，與上國不同；至於諸凡穀苗牲畜，都是同天共日，豈有不分四時之理？」三藏道：「既分四時，怎麼如今就有這般大雪，這般寒冷？」陳老道：「此時雖是七月，昨日已交白露，就是八月節了。我這裡常年八月間就有霜雪。」三藏道：「甚比我東土不同，我那裡交冬節方有之。」
正話間，又見僮僕來安桌子，請吃粥。粥罷之後，雪比早間又大，須臾，平地有二尺來深。三藏心焦垂淚。陳老道：「老爺放心，莫見雪深憂慮。我舍下頗有幾石糧食，供養得老爺們半生。」三藏道：「老施主不知貧僧之苦。我當年蒙聖恩賜了旨意，擺大駕親送出關，唐王御手擎杯奉餞，問道：『幾時可回？』貧僧不知有山川之險，順口回奏：『只消三年，可取經回國。』自別後，今已七八個年頭，還未見佛面，恐違了欽限；又怕的是妖魔兇狠：所以焦慮。今日有緣得寓潭府，昨夜愚徒們略施小惠報答，實指望求一船隻渡河。不期天降大雪，道路迷漫，不知幾時才得功成回故土也。」陳老道：「老爺放心，正是多的日子過了，那裡在這幾日？且待天晴，化了冰，老拙傾家費產，必處置送老爺過河。」
只見一僮又請進早齋。到廳上吃畢。敘不多時，又午齋相繼而進。三藏見品物豐盛，再四不安道：「既蒙見留，只可以家常相待。」陳老道：「老爺，感蒙替祭救命之恩，雖逐日設筵奉款，也難酬難謝。」
此後大雪方住就有人行走。陳老見三藏不快，又打掃花園，大盆架火，請去雪洞裡閑耍散悶。八戒笑道：「那老兒忒沒算計。春二三月好賞花園，這等大雪，又冷，賞玩何物？」行者道：「獃子不知事。雪景自然幽靜：一則遊賞，二來與師父寬懷。」陳老道：「正是，正是。」遂此邀請到園。但見：
景值三秋，風光如臘。蒼松結玉蕊，衰柳掛銀花。階下玉苔堆粉屑，窗前翠竹吐瓊芽。巧石山頭，養魚池內。巧石山頭，削削尖峰排玉筍；養魚池內，清清活水作冰盤。臨岸芙蓉嬌色淺，傍崖木槿嫩枝垂。秋海棠，全然壓倒；臘梅樹，聊發新枝。牡丹亭、海榴亭、丹桂亭，亭亭盡鵝毛堆積；放懷處、款客處、遣興處，處處皆蝶翅鋪漫。兩籬黃菊玉綃金，幾樹丹楓紅間白。無數閑庭冷難到，且觀雪洞冷如冰。那裡邊放一個獸面象足銅火盆，熱烘烘炭火才生；上下有幾張虎皮搭苫漆交椅，軟溫溫紙窗鋪設。
四壁上掛幾軸名公古畫，卻是那：
七賢過關，寒江獨釣，疊嶂層巒團雪景；蘇武餐氈，折梅逢使，瓊林玉樹寫寒文。說不盡那：家近水亭魚易買，雪迷山徑酒難沽。真個可堪容膝處，算來何用訪蓬壺？
眾人觀玩良久，就於雪洞裡坐下，對鄰叟道取經之事，又捧香茶飲畢。陳老問：「列位老爺，可飲酒麼？」三藏道：「貧僧不飲，小徒略飲幾杯素酒。」陳老大喜，即命：「取素果品，燉暖酒，與列位湯寒。」那僮僕即擡桌圍爐，與兩個鄰叟，各飲了幾杯，收了家火。
不覺天色將晚，又仍請到廳上晚齋。只聽得街上行人都說：「好冷天啊，把通天河凍住了。」三藏聞言道：「悟空，凍住河，我們怎生是好？」陳老道：「乍寒乍冷，想是近河邊淺水處凍結。」那行人道：「把八百里都凍的似鏡面一般，路口上有人走哩。」三藏聽說有人走，就要去看。陳老道：「老爺莫忙，今日晚了，明日去看。」遂此別卻鄰叟。又晚齋畢，依然歇在廂房。
及次日天曉，八戒起來道：「師兄，今夜更冷，想必河凍住也。」三藏迎著門，朝天禮拜道：「眾位護教大神，弟子一向西來，虔心拜佛，苦歷山川，更無一聲報怨。今至於此，感得皇天佑助，結凍河水。弟子空心權謝，待得經回，奏上唐皇，竭誠酬答。」禮拜畢，遂教悟淨背馬，趁冰過河。陳老又道：「莫忙，待幾日雪融冰解，老拙這裡辦船相送。」沙僧道：「就行也不是話，再住也不是話。口說無憑，耳聞不如眼見。我背了馬，且請師父親去看看。」陳老道：「言之有理。」教：「小的們，快去背我們六匹馬來。且莫背唐僧老爺馬。」
就有六個小价跟隨。一行人徑往河邊來看，真個是：
雪積如山聳，雲收破曉晴。寒凝楚塞千峰瘦，冰結江湖一片平。朔風凜凜，滑凍棱棱。池魚偎密藻，野鳥戀枯槎。塞外征夫俱墜指，江頭梢子亂敲牙。裂蛇腹，斷鳥足，果然冰山千百尺。萬壑冷浮銀，一川寒浸玉。東方自信出僵蠶，北地果然有鼠窟。王祥臥，光武渡，一夜溪橋連底固。曲沼結凌層，深淵重疊沍。通天闊水更無波，皎潔冰漫如陸路。
三藏與一行人到了河邊，勒馬觀看，真個那路口上有人行走。三藏問道：「施主，那些人上冰往那裡去？」陳老道：「河那邊乃西梁女國。這起人都是做買賣的。我這邊百錢之物，到那邊可值萬錢；那邊百錢之物，到這邊亦可值萬錢。利重本輕，所以人不顧死生而去。常年家有五七人一船，或十數人一船，飄洋而過。見如今河道凍住，故捨命而步行也。」三藏道：「世間事惟名利最重。似他為利的，捨死忘生；我弟子奉旨全忠，也只是為名，與他能差幾何？」教：「悟空，快回施主家收拾行囊，叩背馬匹，趁此層冰，早奔西方去也。」行者笑吟吟答應。
沙僧道：「師父啊，常言道：『千日吃了千升米。』今已託賴陳府上，且再住幾日，待天晴化凍，辦船而過，忙中恐有錯也。」三藏道：「悟淨，怎麼這等愚見？若是正二月，一日暖似一日，可以待得凍解；此時乃八月，一日冷似一日，如何可便望解凍？卻不又誤了半載行程？」
八戒跳下馬來：「你們且休講閑口，等老豬試看有多少厚薄。」行者道：「獃子，前夜試水，能去拋石；如今冰凍重漫，怎生試得？」八戒道：「師兄不知。等我舉釘鈀鈀他一下。假若築破，就是冰薄，且不敢行；若築不動，便是冰厚，如何不行？」三藏道：「正是，說得有理。」那獃子撩衣拽步，走上河邊，雙手舉鈀，盡力一築，只聽撲的一聲，築了九個白跡，手也振得生疼。獃子笑道：「去得，去得，連底都錮住了。」
三藏聞言，十分歡喜，與眾同回陳家，只教收拾走路。那兩個老者苦留不住，只得安排些乾糧、烘炒，做些燒餅、饝饝相送。一家子磕頭禮拜，又捧出一盤子散碎金銀，跪在面前道：「多蒙老爺活子之恩，聊表途中一飯之敬。」三藏擺手搖頭，只是不受道：「貧僧出家人，財帛何用？就途中也不敢取出，只是以化齋度日為正事。收了乾糧足矣。」二老又再三央求，行者用指尖兒捻了一小塊，約有四五錢重，遞與唐僧道：「師父，也只當些襯錢，莫教空負二老之意。」
遂此相向而別，徑至河邊冰上，那馬蹄滑了一滑，險些兒把三藏跌下馬來。沙僧道：「師父，難行。」八戒道：「且住，問陳老官討個稻草來我用。」行者道：「要稻草何用？」八戒道：「你那裡得知？要稻草包著馬蹄方才不滑，免教跌下師父來也。」陳老在岸上聽言，急命人家中取一束稻草，卻請唐僧上岸下馬。八戒將草包裹馬足，然後踏冰而行。
別陳老離河邊，行有三四里遠近，八戒把九環錫杖遞與唐僧道：「師父，你橫此在馬上。」行者道：「這獃子奸詐。錫杖原是你挑的，如何又叫師父拿著？」八戒道：「你不曾走過冰凌，不曉得。凡是冰凍之上，必有凌眼；倘或屣著凌眼，脫將下去，若沒橫擔之物，骨都的落水，就如一個大鍋蓋蓋住，如何鑽得上來？須是如此架住方可。」行者暗笑道：「這獃子倒是個積年走冰的。」果然都依了他：長老橫擔著錫杖，行者橫擔著鐵棒，沙僧橫擔著降妖寶杖，八戒肩挑著行李，腰橫著釘鈀，師徒們放心前進。這一直行到天晚，吃了些乾糧。卻又不敢久停，對著星月光華，觀的冰凍上亮灼灼，白茫茫，只情奔走，果然是馬不停蹄。師徒們莫能合眼，走了一夜。天明又吃些乾糧，望西又進。
正行時，只聽得冰底下撲喇喇一聲響喨，險些兒諕倒了白馬。三藏大驚道：「徒弟呀！怎麼這般響喨？」八戒道：「這河忒也凍得結實，地凌響了。或者這半中間連底通錮住了也。」三藏聞言，又驚又喜，策馬前進，趲行不題。
卻說那妖邪自從回歸水府，引眾精在於冰下。等候多時，只聽得馬蹄響處，他在底下弄個神通，滑喇的迸開冰凍。慌得孫大聖跳上空中；早把那白馬落於水內，三人盡皆脫下。
那妖邪將三藏捉住，引群精徑回水府，厲聲高叫：「鱖妹何在？」老鱖婆迎門施禮道：「大王，不敢，不敢。」妖邪道：「賢妹何出此言？『一言既出，駟馬難追。』原說聽從汝計，捉了唐僧，與你拜為兄妹。今日果成妙計，捉了唐僧，就好昧了前言？」教：「小的們，擡過案桌，磨快刀來，把這和尚剖腹剜心，剝皮剮肉；一壁廂響動樂器：與賢妹共而食之，延壽長生也。」鱖婆道：「大王，且休吃他，恐他徒弟們尋來吵鬧。且寧耐兩日，讓那廝不來尋，然後剖開，請大王上坐，眾眷族環列，吹彈歌舞，奉上大王，從容自在享用，卻不好也？」那怪依言，把唐僧藏於宮後，使一個六尺長的石匣蓋在中間不題。
卻說八戒、沙僧在水裡撈著行囊，放在白馬身上馱了，分開水路，湧浪翻波，負水而出。只見行者在半空中看見，問道：「師父何在？」八戒道：「師父姓陳，名到底了。如今沒處找尋，且上岸再作區處。」原來八戒本是天蓬元帥臨凡，他當年掌管天河八萬水兵大眾；沙和尚是流沙河內出身；白馬本是西海龍孫：故此能知水性。大聖在空中指引，須臾，回轉東崖，晒刷了馬匹，紾掠了衣裳。大聖雲頭按落，一同到於陳家莊上。早有人報與二老道：「四個取經的老爺，如今只剩了三個來也。」兄弟即忙接出門外，果見衣裳還濕，道：「老爺們，我等那般苦留，卻不肯住，只要這樣方休。怎麼不見三藏老爺？」八戒道：「不叫做三藏了，改名叫做陳到底也。」二老垂淚道：「可憐！可憐！我說等雪融備船相送，堅執不從，致令喪了性命。」行者道：「老兒，莫替古人耽憂。我師父管他不死長命。老孫知道，決然是那靈感大王弄法算計去了。你且放心，與我們漿漿衣服，晒晒關文，取草料喂著白馬。等我弟兄尋著那廝，救出師父，索性剪草除根，替你一莊人除了後患，庶幾永遠得安生也。」陳老聞言，滿心歡喜，即命安排齋供。
兄弟三人飽餐一頓，將馬匹、行囊交與陳家看守。各整兵器，徑赴河邊尋師擒怪。正是：
誤踏層冰傷本性，大丹脫漏怎周全？
畢竟不知怎麼救得唐僧，且聽下回分解。
English
The Demon Stirs a Cold Wind and Sends Down Great Snow; the Monk, Set on Worshiping Buddha, Treads the Layered Ice
Now the faithful of Chen Family Farm, with pigs and sheep and offerings, and with Pilgrim and Bajie, in a hubbub of noise carried it all to the Temple of Divine Response and set it out; the boy and girl they placed at the head. Pilgrim looked round and saw on the offering table fragrant flowers and candles, and in front a gold-lettered tablet inscribed THE DIVINE-RESPONSIVE GREAT KING — and no other image at all. The faithful, all set out, bowed their heads upward together: “Great King and grandfather: in this year, this month, this day, this hour, we the faithful of Chen Family Farm, sacrifice-master Chen Cheng and the rest, of various ages, following the yearly custom, offer a boy child, Chen Guanbao, and a girl child, Chen One-Weight of Gold, with pigs and sheep and offerings in full number, for the Great King's enjoyment. Bless us with winds in season and rains in time, and the five grains standing thick.” The prayer done, they burned the paper horses, and each went home — no more of that.
When the people had gone, Bajie said to Pilgrim: “Let us go home.” Pilgrim said: “Where is home?” Bajie said: “Back to old Chen's to sleep.” Pilgrim said: “Idiot, raving again. Having promised them, you must see the vow through.” Bajie said: “You are no idiot — you call me one. We only meant to gull them for sport: why make a sacrifice of it and be in earnest?” Pilgrim said: “Whatever you do, do it thoroughly. We must wait for the Great King to come and eat: only so is it whole from start to end. Otherwise he would send down calamity on them again — a poor return.”
As they spoke they heard the rush of wind. Bajie said: “Bad — that wind means the fellow is coming.” Pilgrim only said: “Not a word. Let me do the answering.” In a moment a demon appeared outside the temple gate. See what a shape:
Golden mail and golden helmet, blazing new; at his waist a jeweled belt wound with red cloud.Eyes like late-rising stars, gleaming bright; teeth like ranks of saw-teeth, set in rows.Under his feet mist and rose-cloud drifted wide; about his body fog hung warm and thick.As he walked, wave upon wave of cold dead wind; where he stood, layer upon layer of killing air gone mild.Like the Curtain-Raising General aiding the imperial car; like the great gate-god that keeps a temple's door.
The monster barred the temple gate and asked: “Whose is the sacrifice this year?” Pilgrim, smiling, answered: “To answer your honor's question: at the village head are the houses of Chen Cheng and Chen Qing.” The monster, hearing, suspected in his heart: “This boy is bold, and quick of tongue. Those who come year after year to be eaten: ask them once and they say nothing; ask again and their souls are frightened out; lay hands, and they are dead men already. How does this boy answer so aptly today?” Not daring to seize him, the monster asked again: “What are the children's names?” Pilgrim laughed: “The boy Chen Guanbao; the girl One-Weight of Gold.” The monster said: “This sacrifice is the old yearly rule. You are offered to me now: I must eat you.” Pilgrim said: “We will not resist: please enjoy yourself.” The monster, hearing, still dared not lay hands, but barred the gate and shouted: “No back-talk. I have eaten the boy first year after year; this year I will eat the girl first.” Bajie, in a panic: “Great King, keep to the old way — do not spoil the custom!”
The monster, granting no explanation, let go and made to seize Bajie. The Idiot flopped down, showed his true form, whipped out the nail-toothed rake, and struck at his hand; the monster snatched back his hand and hurried off — and with a clang they heard it. Bajie said: “I have broken his mail.” Pilgrim showed his true form too and looked: two fish-scales, each big as a tray of ice. He shouted: “After him!” The two leapt into the air. The monster, come to the feast unarmed, asked empty-handed in the clouds: “What monks are you, to come here bullying folk, spoiling my incense and wrecking my name?” Pilgrim said: “This brazen thing does not know, it seems. We are the disciples of the holy monk Tripitaka of the Great Tang in the Land of the East, sent by imperial decree to the Western Heaven for scriptures. Last night, lodging at the Chens', we heard of an evil monster falsely styled Divine-Responsive, who demands boy and girl for sacrifice year after year. Out of mercy, to save living souls, we have come to take you, brazen thing. Confess truly, and quickly: two children a year — how many years have you been Great King here? How many boys and girls have you eaten? Reckon them one by one and repay me, and I will spare your life.” The monster, hearing, turned and ran; Bajie's rake struck at him again and missed; he turned into a wild gust of wind and dove into Reach-Heaven River.
Pilgrim said: “No need to chase him. This monster must be a creature of the river. Tomorrow we will find a way to take him, and get my master across.” Bajie followed his word, went back to the temple, carried the pigs and sheep and offerings, table and all, to the Chens'. The elder Tang and Sha Monk were with the Chen brothers in the hall, waiting for word, when suddenly the two came flinging pigs and sheep and all into the courtyard. Tripitaka came to meet them: “Wukong — how went the sacrifice?” Pilgrim told the whole of it: the names given, the monster chased, the diving into the river. The two old men rejoiced mightily, had the side rooms swept, beds made up, and begged master and disciples to sleep — no more of that.
Now the monster, alive, returned into the water, sat in his palace, and said nothing. The lesser kin of the water asked: “Great King, year after year you enjoy the sacrifice and come home merry — why troubled today?” The monster said: “Other years, when the feast was done, I brought you leavings to enjoy; today even I have not eaten. My luck is low: I ran into a match, and nearly lost my life.” The water folk asked: “Great King — who?” The monster said: “A disciple of the holy monk of the Great Tang in the Land of the East, bound west to worship Buddha and seek scriptures. He changed into the children and sat in the temple. When I showed my true form I nearly lost my life. I have long heard it said: the Tang monk Tripitaka is a good man who has cultivated himself through ten lives; one piece of his flesh, and one's life lengthens, ageless. Who would have thought he had such disciples under him? He has wrecked my name and spoiled my incense. I have a mind to seize the Tang monk — only I fear it cannot be done.”
From among the water folk there stepped forth a mandarin-fish crone in a robe of spots, who bobbed and bowed to the monster, smiling: “Great King, seize the Tang monk — what difficulty is there? Only: if you take him, will you reward me with a little wine and meat?” The monster said: “If you have a plan, and join your strength to mine, and we take the Tang monk, I will make you my sworn sister, and we will share the feast.” The crone bowed her thanks: “Long have I known the Great King's power to call the wind and summon the rain, his strength to churn the seas and overturn the rivers — but do you know how to make snow?” The monster said: “I can make it.” She said: “If you can make snow, can you make cold, and freeze the water to ice?” The monster said: “That better still.” The crone clapped her hands, laughing: “Then it is very easy, very easy.” The monster said: “Tell me this very-easy plan.” The crone said: “Tonight is the third watch. Great King, do not delay: set your art in motion early — raise a cold wind, send down a great snow, freeze Reach-Heaven River solid from end to end. Let those of us who are good at changes take human shapes, at the roadside: bundles on backs, umbrellas in hand, carrying loads, pushing carts, walking up and down on the ice without stop. The Tang monk's heart is set keenly on his scriptures: seeing men walk so, he will certainly take to the ice and cross. Great King, sit quiet in the heart of the river; and where his footsteps sound, burst the cold ice apart, and let him fall into the water with all his disciples — and the whole catch is ours in one net.” The monster, hearing, was delighted through and through: “Excellent, excellent!” He left the water palace at once, strode the open sky, raised the wind, made the snow, chilled and froze the water to ice — no more of that.
Now the elder Tang and his three disciples lodged at the Chens'; near daybreak, master and disciples shivered under cold quilts on cold pillows. Bajie coughed and shivered and could not sleep, and cried: “Brother, it is cold.” Pilgrim said: “You Idiot, hopeless creature. We who have left home are proof against cold and heat: why fear the cold?” Tripitaka said: “Disciples, it is cold indeed. Look — it is just as the verse says:
Double quilts hold no warmth; hands in sleeves like clutching ice.Now the dead leaves hang with frost-flowers; the gray pines carry frozen bells.The earth cracks with the bitter cold; the pools lie flat, the water congealed.No boatman on the fishing boats; where meet a monk at the mountain shrine?The woodcutter grieves his faggots few; the prince rejoices in more coal.The soldier's beard is iron-stiff; the poet's pen, a caltrop's point.The fur coat still feels thin; the sable cloak still far too light.The old monk stiffens on his rush mat; the traveler's soul starts in his paper tent.On embroidered quilts and doubled bedding, the whole body shudders, chime on chime.”
Master and disciples could sleep no more; they rose and dressed. They opened the door and looked — ah! White without, boundless: it had snowed. Pilgrim said: “No wonder you were cold — such snow as this!” The four looked out together. What snow! Behold:
Vermilion clouds massed thick; doleful fog soaked deep. Vermilion clouds massed thick: the north wind shrill and keen, howling in the void; doleful fog soaked deep: great snowflakes whirling, covering the earth. Truly: six-petaled flowers, flake upon flake of flying jade; a thousand groves, tree upon tree wearing white. In a moment, banks of powder; in a breath, drifts of salt. The white parrot loses its whiteness; the swan's white plumes are all one with it. It adds, unbidden, a thousand rivers to Wu and Chu; it bows the plum trees of the southeast. As if three million jade dragons had been put to rout — in truth like broken scales, shattered mail, filling the sky. Here no Dong Guo walking on his sandals, no Yuan An asleep beneath the drift, no Sun Kang reading by the snow's shine; no Youzi's boat, no Wang Gong's silken scarf, no Su Wu chewing his felt. Only a few village cottages like silver inlay; ten thousand li of rivers and mountains, one ball of jade. Fine snow: willow-catkins bridging the bridge; pear-blossoms roofing the cottage. Willow-catkins on the bridge — and by the bridge the fisherman hangs out his straw cape; pear-blossoms on the cottage — and in the cottage the old rustics roast their roots. The traveler cannot buy his wine; the servant grieves to find a plum spray. Sifting and drifting, cutting the shapes of butterflies; sailing and swaying, clipping the coats of geese. Round and rolling they follow the wind's humor; fold upon fold the roads are lost. Gust upon gust of cold pierces the little screens; whish upon whish of chill pries through the dark curtains. The omen of a plenteous year descends from heaven: good fortune in the world of men, worth congratulating!
That snow, sifting and whirling, was truly like cut jade and flying floss.
Master and disciples sighed over it and admired it a good while. The old men of the Chen house sent two servants to sweep open the road, and two more to bring hot water for washing; soon after, boiling tea and milk-cakes, and a brazier of charcoal besides. All came to the side rooms, and sat talking with master and disciples. The elder asked: “Worthy patron: in this place of yours, do the seasons divide into spring, summer, autumn, winter?” Old Chen laughed: “Ours is a secluded corner, and our customs and people differ from your great country; but for the rest — grain and crops, beasts and flocks — we are under the same heaven, sharing one sun: how should we not have the four seasons?” The Tang monk said: “If you have four seasons, why such snow now, such cold?” Old Chen said: “Though it is but the seventh month, yesterday passed into White Dew: it is already the eighth-month season. Here we have frost and snow every year in the eighth month.” The Tang monk said: “Nothing like our Land of the East: with us it waits for the coming of winter.”
As they spoke, servants came to lay the table and ask them to gruel. When the gruel was done, the snow was heavier than in the morning; in a moment it lay two feet deep on level ground. The Tang monk's heart burned, and tears fell. Old Chen said: “Master, be at ease: do not fret at the depth of the snow. I have in my house several shi of grain: I could keep you masters half a lifetime.” The Tang monk said: “Worthy patron, you do not know your humble monk's hardship. When I received the sacred decree by imperial grace, the whole court came out to see me through the passes; the Tang emperor lifted the cup with his own hand and drank my farewell, asking: ‘When will you return?’ Your humble monk, knowing nothing then of the peril of mountains and rivers, answered on the spot: ‘In three years I shall have the scriptures and come back to the country.’ Since that parting, seven or eight years have gone, and I have not yet seen the Buddha's face. I fear to break the imperial term; and I fear the fierceness of demons besides — hence my burning. Today, by good fate, I lodge in your worthy house; last night my disciples rendered a small service in thanks, and I truly hoped to hire a boat and cross the river. Instead, heaven sends this snow, and the roads are blotted out: when I shall win through and see my old country, who can say?” Old Chen said: “Master, be at ease. Longer days than these have passed — what are a few? Wait for clear skies, and the ice to melt: I will spend my house and estate to see you over the river.”
A servant came to invite them to the morning meal; they ate in the hall; they had hardly talked when the noon meal followed. The Tang monk, seeing the abundance, was ill at ease again and again: “Having sheltered us, treat us as a house treats its own.” Old Chen said: “Master, we owe you the grace of standing in for the sacrifice and saving our children's lives: though we set a feast every day, it could never repay nor thank you.”
After this the snow stopped, and people walked abroad. Old Chen, seeing the Tang monk low, had the garden swept, great braziers set, and begged them into the snow-grotto to divert themselves and shake off gloom. Bajie laughed: “The old fellow has no thrift. A garden is for viewing in the second and third months of spring: in such snow, and cold — what is there to admire?” Pilgrim said: “Idiot, you do not understand. Snow-scenery has its own quiet charm: first, to stroll and admire; second, to ease the master's heart.” Old Chen said: “Just so, just so.” So they were invited into the garden. And behold:
The season was deep autumn; the air like the twelfth month. Gray pines knotted with buds of jade; withered willows hung with silver bloom. Below the steps, jade moss heaped in crumbs of powder; before the window, green bamboo spitting buds of crystal. On the artful rockery; in the fish-rearing pool. On the artful rockery, sharp peaks ranked like jade bamboo-shoots; in the fish-rearing pool, clear living water turned a plate of ice. By the bank, lotus with their pale color faded; by the cliff, rose-of-Sharon on drooping young shoots. The autumn begonias clean buried; the winter plum trees putting out fresh twigs. The Peony Pavilion, the Pomegranate Pavilion, the Cassia Pavilion — pavilion on pavilion, drifts of goose-feather heaped; the Comfort Spot, the Guest Spot, the Whim Spot — spot upon spot, butterfly-wings strewn. Two hedges of yellow chrysanthemums, gold thread on jade gauze; a few trees of red maple, red flecked with white. Numberless quiet courts too cold to reach: look rather at the snow-grotto, cold as ice itself. Within it stood a bronze brazier on elephant feet with a beast mask, the charcoal fire just kindled, glowing hot; and about it, above and below, several lacquered folding chairs draped in tiger skins, with soft warm paper windows set round.
On the four walls hung some scrolls by famous old masters — namely:
The Seven Sages at the pass; lone angling on a cold river: folded peaks and layered crags in a ball of snow. Su Wu chewing felt; plum-bough bent to meet the envoy: woods of jade, trees of crystal, written in the script of cold. Beyond telling: a house hard by the water pavilion, where fish are easy to buy; snow blinding the mountain path, where wine is hard to find. A spot indeed to house one's knees — what need, when all is said, to visit the isles of Penglai?
The company admired a good while, then sat in the snow-grotto, talking with the old neighbors of the scripture-quest, and drank the fragrant tea that was offered. Old Chen asked: “Masters — do you drink wine?” The Tang monk said: “Your humble monk does not; the young disciples take a few cups of the plain wine.” Old Chen rejoiced, and called at once: “Bring plain fruits, warm the wine, and warm our masters against the cold.” The servants brought tables round the brazier, and with the two old neighbors each drank a few cups; then the things were cleared.
Unnoticed, the light was failing; they were invited back to the hall for the evening meal. In the street the passers-by were all saying: “Cold, cold! Reach-Heaven River has frozen over.” The Tang monk, hearing, said: “Wukong — the river frozen: what are we to do?” Old Chen said: “A sudden chill: no doubt the shallows near the bank have frozen.” The passers-by said: “The whole eight hundred li frozen like a mirror: folk are walking on it at the crossing.” The Tang monk, hearing that people walked, would go and look at once. Old Chen said: “Master, not tonight — it is late; look tomorrow.” So they parted from the old neighbors; the evening meal done, they lodged again in the side rooms.
At daybreak next morning Bajie got up: “Brother, colder still tonight — the river must be frozen.” The Tang monk stood at the gate, bowed toward heaven: “Great gods who guard the faith: your disciple has come west all this way, with a devout heart toward Buddha, through bitter mountains and rivers, and never a word of complaint. Now, arrived here, I have felt heaven's aid: the river frozen for me. I give thin thanks on an empty stomach: when the scriptures are won, I will report to the Tang emperor, and repay with all my heart.” His reverence done, he told Wujing to shoulder the horse, and cross on the ice. Old Chen said again: “Not so fast. Wait some days for the snow to melt and the ice to break: I will get a boat and see you over.” Sha Monk said: “To go now is one thing; to stay on is another. Words are no proof: hearing is not seeing. Let me shoulder the horse, and let Master go see with his own eyes.” Old Chen said: “That is reasonable.” He called: “Lads, quickly — bring our horses, all six. But do not bring the Tang master's horse.”
So six servants went along. The whole party came straight to the riverside to look — and truly:
Snow banked like mountains rearing; the clouds drawn off, the daybreak clear. Cold has pinched the Chu passes: a thousand peaks gone gaunt; ice has sheeted the rivers: one level plain. The north wind keen and biting; the frozen slick hard-edged. Pond-fish nestle in the dense weed; wild birds cling to the withered raft. On the marches the soldiers' fingers all dropped; at the river-head the boatmen chatter broken teeth. Splitting the serpent's belly, snapping the bird's track: a thousand feet of ice mountain, truly. Ten thousand ravines float cold silver; one river steeps in jade. In the east, they say, stiff silkworms come forth of themselves; in the north, truly, mice have their burrows in the ice. Wang Xiang lay on it; Emperor Guangwu crossed it: in one night the stream and the bridge froze solid to the bed. The crooked pools are folded in ice-layers; the deep pools locked in drifting cold. Reach-Heaven's broad water has no wave at all: the shining ice stretches level as a land road.
The Tang monk and the party came to the riverside, reined in, and looked: there truly were people walking on the ice at the crossing. The Tang monk asked: “Worthy patrons — where are those people bound, up on the ice?” Old Chen said: “Beyond the river is the Western Land of Women. These are all traders. What costs a hundred cash on our side fetches ten thousand there; what costs a hundred there fetches ten thousand here. The profit heavy, the outlay light: so men go regardless of life and death. In ordinary years, five or seven to a boat, or a dozen or more, they sail the crossing. Now the channel is frozen, and so they walk it at the risk of their lives.” The Tang monk said: “Of all things in the world, fame and profit weigh most. These, for profit, throw life away; my disciples, bearing the decree to prove loyalty, are after fame: how far apart are we?” He called: “Wukong, hurry back to our patron's house, pack the luggage, saddle the horse, and while this layered ice holds let us hurry west.” Pilgrim, smiling, agreed.
Sha Monk said: “Master, the saying goes: ‘A thousand days eats a thousand sheng of rice.’ We have been beholden to the Chen house; let us stay a few days more, wait for clear skies and the thaw, get a boat and cross: in haste there may be error.” The Tang monk said: “Wujing, how dull a view! Were it the first or second month, each day warmer than the last, we might wait for the thaw; but it is now the eighth month, each day colder than the last: how can we hope for the melting? Would that not lose half a year of road?”
Bajie jumped down from the horse: “Enough of your chatter. Let old Pig test how thick it is.” Pilgrim said: “Idiot, the other night, testing the water, you could throw a stone; now it is frozen over — how would you test it?” Bajie said: “Brother, you do not know. Let me raise the nail-rake and strike it once. If it breaks through, the ice is thin: we dare not walk. If it will not give, the ice is thick: why not walk?” The Tang monk said: “Right — well said.” The Idiot hitched up his gown, strode to the bank, raised the rake with both hands, and struck with all his force: with a thud — nine white marks, and his hands ached with the jar. The Idiot laughed: “It will bear, it will bear — frozen hard to the bottom!”
The Tang monk, hearing, was overjoyed, and went back with all to the Chens', calling only to pack and walk. The two old men could not hold them, and could only make up some dry provisions, roast and toasted, some baked cakes and steamed buns to send them off. The whole household knocked their heads, and brought out a plate of broken gold and silver besides, and knelt before them: “We owe you masters the grace of our children's lives: take this, a poor token, one meal's thanks for the road.” The Tang monk waved his hands and shook his head, and would not take it: “Your humble monk has left home: what use have I for goods? On the road I would not dare bring them out; begging a meal from day to day is the proper work. The dry provisions are enough.” The two old men begged again and again, and Pilgrim nipped up a little piece with his fingertips, four or five mace in weight, and handed it to the Tang monk: “Master, take it as offering-money at least — do not leave their kindness wholly unanswered.”
So they parted and came to the ice of the river; the horse's hoof slipped once, and the Tang monk all but came off. Sha Monk said: “Master, it is hard going.” Bajie said: “Wait. Ask old Chen for some rice straw for me.” Pilgrim said: “What do you want straw for?” Bajie said: “How would you know? Straw wrapped round the hooves keeps them from slipping — so Master is not thrown.” Old Chen, hearing on the bank, made haste to have a bundle of straw brought from the house, and begged the Tang monk up the bank and off the horse. Bajie wrapped the straw round the horse's feet, and then they took the ice.
Leaving old Chen, three or four li from the bank, Bajie handed his nine-ringed tin staff to the Tang monk: “Master, carry this crosswise on the horse.” Pilgrim said: “The Idiot is crafty. The staff was always yours to carry: why put it in Master's hands?” Bajie said: “You have never walked on ice and do not know. On any frozen sheet there are air-holes; tread on one, and down you drop: with nothing held crosswise you would go under like a man under a great pot-lid — how would you get up? It must be held so, to bar the way.” Pilgrim chuckled to himself: “The Idiot is an old hand at ice, after all.” And truly all followed his counsel: the elder held the staff crosswise, Pilgrim the iron staff crosswise, Sha Monk the demon-subduing staff crosswise, Bajie the luggage on his shoulder and the nail-rake crosswise at his waist, and master and disciples went forward with easy hearts. They went on until dark, ate some dry food, dared not stay long, and by starlight and moonlight, on the ice gleaming bright and white, they pressed on, truly never a halt of hoof. Master and disciples could not close their eyes, and walked all night. At daybreak they ate more dry food and pressed west again.
As they went, they heard under the ice a sudden crack and boom, which all but threw the white horse. The Tang monk, startled: “Disciples — what a noise!” Bajie said: “The river is frozen a thought too solid: the ground-ice is booming. Or perhaps it is frozen to the bottom, mid-channel, all of it.” The Tang monk, hearing, was frightened and pleased together, whipped up the horse, and pushed on — no more of that.
Now the monster, since returning to his water palace, had the whole pack of spirits waiting under the ice. He had waited long when he heard the hoofbeats; below he worked his power, and with a rip the frozen sheet burst open. The Great Sage Sun leapt into the air in a fright; the white horse dropped into the water, and the three got clear away.
The monster seized the Tang monk, led the pack of spirits straight back to the water palace, and called out at the top of his voice: “Where is my sister the mandarin-fish?” The old mandarin-fish crone met him at the door with a bow: “Great King — I dare not, I dare not.” The monster said: “Worthy sister, why such words? ‘A word once out, four horses cannot fetch it back.’ I said at the first I would follow your plan, and if we took the Tang monk I would make you my sworn sister. Today the plan has worked to a marvel and the Tang monk is taken: would you have me eat my word?” He called: “Lads, bring the table, whet the knives: we will open this monk's belly, gouge his heart, strip his skin and slice his flesh; on the other side let the music strike up: I will share the feast with my worthy sister, and live long and ageless.” The crone said: “Great King, do not eat him yet: his disciples may come looking and raise a row. Be patient two days: let the fellows come seeking and fail, then carve him, and beg the Great King to take the seat of honor, with all the kin and clan ranged round, pipes and strings and songs and dances, served up to the Great King, to enjoy at leisure and in state — would that not be well?” The monster followed her counsel, hid the Tang monk behind the palace, and clapped over him a stone chest six feet long — no more of that.
Now Bajie and Sha Monk, in the water, grabbed the luggage, loaded it on the white horse, parted the water-road, surged up through the waves and came out bearing all. Pilgrim, watching in mid-air, asked: “Where is Master?” Bajie said: “Master's surname was Chen — now it is ‘Sunk to the Bottom.’ There is no finding him: let us get ashore and take counsel.” It seems Bajie was Marshal Tianpeng come down to the world, once commander of the eighty thousand water-soldiers of the River of Heaven; Sha Monk was born of the Flowing Sand River; the white horse was grandchild of the Dragon King of the Western Sea: hence they knew the nature of water. The Great Sage directed from the air; in a moment they were back at the eastern bank, the horse scrubbed and dried, the clothes wrung and smoothed. The Great Sage came down with his cloud, and all together they came to Chen Family Farm. Word had already gone to the two old men: “Of the four scripture-seeking masters only three are coming.” The brothers hurried out the gate to meet them, and truly the clothes were still wet. They said: “Masters, we begged you so hard to stay, and you would not: it had to end this way. Where is the master Tripitaka?” Bajie said: “He is not Tripitaka now: his name is changed to Sunk-to-the-Bottom.” The two old men dropped tears: “The pity of it, the pity of it! We said we would wait for the snow to melt and get a boat to see you over — you would not hear of it, and now the life is lost.” Pilgrim said: “Old friend, do not borrow trouble for the dead. My master will not die — his span is long. Old Sun knows: it must be that Divine-Responsive Great King, scheming with his arts, who has him. Set your minds at ease: wring out our clothes for us, sun the rescript, get straw and fodder for the white horse. When we brothers have found the rascal, rescued Master, and rooted out the grass and dug up the root, your village will be rid of the menace once for all — and you may live in peace forever.” Old Chen, hearing, rejoiced, and ordered a meal made ready.
The three brothers ate their fill, gave horse and luggage into the Chens' keeping, armed themselves each with his weapon, and went straight to the river to seek their master and take the monster. And so it was:
A misstep on layered ice, and his true self takes hurt; the great elixir has leaked — how shall it be kept whole?
But how they would rescue the Tang monk? Listen to the next chapter to find out.
Chapter 49
Traditional Chinese
第四十九回 三藏有災沉水宅 觀音救難現魚籃
卻說孫大聖與八戒、沙僧辭陳老來至河邊，道：「兄弟，你兩個議定，那一個先下水？」八戒道：「哥啊，我兩個手段不見怎的，還得你先下水。」行者道：「不瞞賢弟說，若是山裡妖精，全不用你們費力；水中之事，我去不得。就是下海行江，我須要捻著避水訣，或者變化甚麼魚蟹之形，才去得。若是那般捻訣，卻掄不得鐵棒，使不得神通，打不得妖怪。我久知你兩個乃慣水之人，所以要你兩個下去。」沙僧道：「哥啊，小弟雖是去得，但不知水底如何。我等大家都去。哥哥變作甚麼模樣，或是我馱著你，分開水道，尋著妖怪的巢穴，你先進去打聽打聽。若是師父不曾傷損，還在那裡，我們好努力征討；假若不是這怪弄法，或者渰死師父，或者被妖吃了，我等不須苦求，早早的別尋道路何如？」行者道：「賢弟說得有理。你們那個馱我？」八戒暗喜道：「這猴子不知捉弄了我多少，今番原來不會水，等老豬馱他，也捉弄他捉弄。」獃子笑嘻嘻的叫道：「哥哥，我馱你。」行者就知有意，卻便將計就計道：「是，也好，你比悟淨還有些膂力。」八戒就背著他。
沙僧剖開水路，弟兄們同入通天河內。向水底下行有百十里遠近，那獃子要捉弄行者。行者隨即拔下一根毫毛，變做假身，伏在八戒背上；真身變作一個豬虱子，緊緊的貼在他耳朵裡。八戒正行，忽然打個躘踵，得故子把行者往前一摜，撲的跌了一跤。原來那個假身本是毫毛變的，卻就飄起去，無影無形。沙僧道：「二哥，你是怎麼說？不好生走路，就跌在泥裡，便也罷了，卻把大哥不知跌在那裡去了。」八戒道：「那猴子不禁跌，一跌就跌化了。兄弟，莫管他死活，我和你且去尋師父去。」沙僧道：「不好，還得他來。他雖不知水性，他比我們乖巧。若無他來，我不與你去。」行者在八戒耳朵裡，忍不住高叫道：「悟淨，老孫在這裡也。」沙僧聽得，笑道：「罷了，這獃子是死了，你怎麼就敢捉弄他？如今弄得聞聲不見面，卻怎是好？」八戒慌得跪在泥裡磕頭道：「哥哥，是我不是了。待救了師父，上岸陪禮。你在那裡做聲？就諕殺我也。你請現原身出來，我馱著你，再不敢衝撞你了。」行者道：「是你還馱著我哩。我不弄你，你快走，快走。」那獃子絮絮叨叨，只管念誦著陪禮，爬起來與沙僧又進。
行了又有百十里遠近，忽擡頭望見一座樓臺，上有「水黿之第」四個大字。沙僧道：「這廂想是妖精住處，我兩個不知虛實，怎麼上門索戰？」行者道：「悟淨，那門裡外可有水麼？」沙僧道：「無水。」行者道：「既無水，你再藏隱在左右，待老孫去打聽打聽。」
好大聖，爬離了八戒耳朵裡，卻又搖身一變，變作個長腳蝦婆，兩三跳跳到門裡。睜眼看時，只見那怪坐在上面，眾水族擺列兩邊，有個斑衣鱖婆坐於側手，都商議要吃唐僧。行者留心，兩邊尋找不見。忽看見一個大肚蝦婆走將來，徑往西廊下立定。行者跳到面前，稱呼道：「姆姆，大王與眾商議要吃唐僧，唐僧卻在那裡？」蝦婆道：「唐僧被大王降雪結冰，昨日拿在宮後石匣中間。只等明日，他徒弟們不來吵鬧，就奏樂享用也。」
行者聞言，演了一會，徑直尋到宮後看，果有一個石匣，卻像人家槽房裡的豬槽，又似人間一口石棺材之樣，量量足有六尺長短。卻伏在上面，聽了一會，只聽得三藏在裡面嚶嚶的哭哩。行者不言語，側耳再聽，那師父銼得牙響，哏了一聲道：
自恨江流命有愆，生時多少水災纏。出娘胎腹淘波浪，拜佛西天墮渺淵。前遇黑河身有難，今逢冰解命歸泉。不知徒弟能來否，可得真經返故園？
行者忍不住叫道：「師父莫恨水災。經云：『土乃五行之母，水乃五行之源。無土不生，無水不長。』老孫來了。」三藏聞得道：「徒弟啊，救我耶。」行者道：「你且放心，待我們擒住妖精，管教你脫難。」三藏道：「快些兒下手，再停一日，足足悶殺我也。」行者道：「沒事，沒事。我去也！」
急回頭，跳將出去，到門外現了原身，叫：「八戒。」那獃子與沙僧近前道：「哥哥，如何？」行者道：「正是此怪騙了師父。師父未曾傷損，被怪物蓋在石匣之下。你兩個快早挑戰，讓老孫先出水面。你若擒得他就擒；擒不得，做個佯輸，引他出水，等我打他。」沙僧道：「哥哥放心先去，待小弟們鑒貌辨色。」這行者捻著避水訣，鑽出河中，停立岸邊等候不題。
你看那豬八戒行兇，闖至門前，厲聲高叫：「潑怪物！送我師父出來。」慌得那門裡小妖急報：「大王，門外有人要師父哩。」妖邪道：「這定是那潑和尚來了。」教：「快取披掛兵器來。」眾小妖連忙取出。妖邪結束了，執兵器在手，即命開門，走將出來。八戒與沙僧對列左右，見妖邪怎生披掛？好怪物，你看他：
頭戴金盔晃且輝，身披金甲掣虹霓。腰圍寶帶團珠翠，足踏煙黃靴樣奇。鼻準高隆如嶠聳，天庭廣闊若龍儀。眼光閃灼圓還暴，牙齒鋼鋒尖又齊。短髮蓬鬆飄火焰，長鬚瀟灑挺金錐。口咬一枝青嫩藻，手拿九瓣赤銅鎚。一聲咿啞門開處，響似三春驚蟄雷。這等形容人世少，敢稱靈顯大王威。
妖邪出得門來，隨後有百十個小妖，一個個掄槍舞劍，擺開兩哨。對八戒道：「你是那寺裡和尚？為甚到此喧嚷？」八戒喝道：「我把你這打不死的潑物！你前夜與我頂嘴，今日如何推不知來問我？我本是東土大唐聖僧之徒弟，往西天拜佛求經者。你弄玄虛，假做甚麼靈感大王，專在陳家莊要吃童男童女。我本是陳清家一秤金，你不認得我麼？」那妖怪道：「你這和尚，甚沒道理。你變做一秤金，該一個冒名頂替之罪。我倒不曾吃你，反被你傷了我手背。已此讓了你，你怎麼又尋上我的門來？」八戒道：「你既讓我，卻怎麼又弄冷風，下大雪，凍結堅冰，害我師父？快早送我師父出來，萬事皆休；牙迸半個『不』字，你只看看手中鈀，決不饒你。」妖邪聞言，微微冷笑道：「這和尚賣此長舌，胡誇大口。果然是我作冷下雪凍河，攝你師父。你今嚷上門來，思量取討，只怕這一番不比那一番了：那時節，我因赴會，不曾帶得兵器，誤中你傷；你如今且休要走，我與你交敵三合。三合敵得我過，還你師父；敵不過，連你一發吃了。」
八戒道：「好乖兒子，正是這等說。仔細看鈀。」妖邪道：「你原來是半路上出家的和尚。」八戒道：「我的兒，你真個有些靈感，怎麼就曉得我是半路出家的？」妖邪道：「你會使鈀，想是雇在那裡種園，把他釘鈀拐將來也。」八戒道：兒子，我這鈀，不是那築地之鈀。你看：
巨齒鑄就如龍爪，遜金妝來似蟒形。若逢對敵寒風灑，但遇相持火焰生。能與聖僧除怪物，西方路上捉妖精。掄動煙雲遮日月，使開霞彩照分明。築倒太山千虎怕，掀翻大海萬龍驚。饒你威靈有手段，一築須教九窟窿。」
那個妖邪那裡肯信，舉銅鎚劈頭就打。八戒使釘鈀架住道：「你這潑物，原來也是半路上成精的邪魔。」那怪道：「你怎麼認得我是半路上成精的？」八戒道：「你會使銅鎚，想是雇在那個銀匠家扯爐，被你得了手，偷將出來的。」妖邪道：「這不是打銀之鎚。你看：
九瓣攢成花骨朵，一竿虛孔萬年青。原來不比凡間物，出處還從仙苑名。綠房紫菂瑤池老，素質清香碧沼生。因我用功摶鍊過，堅如鋼銳徹通靈。槍刀劍戟渾難賽，鉞斧戈矛莫敢經。縱讓他鈀能利刃，湯著吾鎚迸折釘。」
沙和尚見他兩個攀話，忍不住近前高叫道：「那怪物休得朗言。古人云：『口說無憑，做出便見。』不要走，且吃我一杖。」妖邪使鎚桿架住道：「你也是半路裡出家的和尚。」沙僧道：「你怎麼認得？」妖邪道：「你這模樣，像一個磨博士出身。」沙僧道：「如何認得我像個磨博士？」妖邪道：「你不是磨博士，怎麼會使趕麵杖？」沙僧罵道：「你這孽障，是也不曾見：
這般兵器人間少，故此難知寶杖名。出自月宮無影處，梭羅仙木琢磨成。外邊嵌寶霞光耀，內裡鑽金瑞氣凝。先日也曾陪御宴，今朝秉正保唐僧。西方路上無知識，上界宮中有大名。喚做降妖真寶杖，管教一下碎天靈。」
那妖邪不容分說，三家變臉，這一場在水底下好殺：
銅鎚寶杖與釘鈀，悟能悟淨戰妖邪。一個是天蓬臨世界，一個是上將降天涯。他兩個夾攻水怪施威武，這一個獨抵神僧勢可誇。有分有緣成大道，相生相剋秉恆沙。土剋水，水乾見底；水生木，木旺開花。禪法參修歸一體，還丹炮煉伏三家。土是母，發金芽，金生神水產嬰娃；水為本，潤木華，木有輝煌烈火霞。攢簇五行皆別異，故然變臉各爭差。看他那銅鎚九瓣光明好，寶杖千絲彩繡佳。鈀按陰陽分九曜，不明解數亂如麻。捐軀棄命因僧難，捨死忘生為釋迦。致使銅鎚忙不墜，左遮寶杖右遮鈀。
三人在水底下鬥經兩個時辰，不分勝敗。豬八戒料道不得贏他，對沙僧丟了個眼色。二人詐敗佯輸，各拖兵器，回頭就走。那怪物教：「小的們，扎住在此，等我追趕上這廝，捉將來與汝等湊吃啞。」你看他如風吹敗葉，似雨打殘花，將他兩個趕出水面。
那孫大聖在東岸上眼不轉睛，只望著河邊水勢。忽然見波浪翻騰，喊聲號吼，八戒先跳上岸道：「來了，來了。」沙僧也到岸邊道：「來了，來了。」那妖邪隨後叫：「那裡走？」才出頭，被行者喝道：「看棍。」那妖邪閃身躲過，使銅鎚急架相還。一個在河邊湧浪，一個在岸上施威。搭上手未經三合，那妖遮架不住，打個花，又淬於水裡，遂此風平浪息。
行者回轉高崖道：「兄弟們，辛苦啊。」沙僧道：「哥啊，這妖精他在岸上覺得不濟，在水底也盡利害哩，我與二哥左右齊攻，只戰得個兩平。卻怎麼處置，救師父也？」行者道：「不必疑遲，恐被他傷了師父。」八戒道：「哥哥，我這一去哄他出來，你莫做聲，但只在半空中等候。估著他鑽出頭來，卻使個搗蒜打，照他頂門上著著實實一下。縱然打不死他，好道也護疼發暈，卻等老豬趕上一鈀，管教他了帳。」行者道：「正是，正是，這叫做『裡迎外合』，方可濟事。」他兩個復入水中不題。
卻說那妖邪敗陣逃生，回歸本宅，眾妖接到宮中，鱖婆上前問道：「大王趕那兩個和尚到那方來？」妖邪道：「那和尚原來還有一個幫手。他兩個跳上岸去，那幫手掄一條鐵棒打我，我閃過與他相持。也不知他那棍子有多少斤重，我的銅鎚莫想架得他住，戰未三合，我卻敗回來也。」鱖婆道：「大王，可記得那幫手是甚相貌？」妖邪道：「是一個毛臉雷公嘴、查耳朵、折鼻梁、火眼金睛和尚。」鱖婆聞說，打了一個寒噤道：「大王啊，虧了你識俊，逃了性命；若再三合，決然不得全生。那和尚我認得他。」妖邪道：「你認得他是誰？」鱖婆道：「我當年在東洋海內，曾聞得老龍王說他的名譽，乃是五百年前大鬧天宮混元一氣上方太乙金仙美猴王齊天大聖。如今歸依佛教，保唐僧往西天取經，改名喚做孫悟空行者。他的神通廣大，變化多端，大王你怎麼惹他？今後再莫與他戰了。」
說不了，只見門裡小妖來報：「大王，那兩個和尚又來門前索戰哩。」妖精道：「賢妹所見甚長，再不出去，看他怎麼。」急傳令教：「小的們，把門關緊了。正是『任君門外叫，只是不開門』。讓他纏兩日，性攤了回去時，我們卻不自在受用唐僧也？」那小妖一齊都搬石頭，塞泥塊，把門閉殺。
八戒與沙僧連叫不出，獃子心焦，就使釘鈀築門。那門已此緊閉牢關，莫想能夠。被他七八鈀，築破門扇，裡面卻都是泥土石塊，高疊千層。沙僧見了道：「二哥，這怪物懼怕之甚，閉門不出，我和你且回上河崖，再與大哥計較去來。」八戒依言，徑轉東岸。
那行者半雲半霧，提著鐵棒等哩。看見他兩個上來，不見妖怪，即按雲頭，迎至岸邊，問道：「兄弟，那話兒怎麼不上來？」沙僧道：「那怪物緊閉宅門，再不出來見面。被二哥打破門扇看時，那裡面都是些泥土石塊，實實的疊住了。故此不能得戰，卻來與哥哥計議，再怎麼設法去救師父。」行者道：「似這般卻也無法可治。你兩個只在河岸上巡視著，不可放他往別處走了，待我去來。」八戒道：「哥哥，你往那裡去？」行者道：「我上普陀巖拜問菩薩，看這妖怪是那裡出身，姓甚名誰。尋著他的祖居，拿了他的家屬，捉了他的四鄰，卻來此擒怪救師。」八戒笑道：「哥啊，這等幹，只是忒費事，擔擱了時辰了。」行者道：「管你不費事，不擔擱，我去就來。」
好大聖，急縱祥光，躲離河口，徑赴南海。那裡消半個時辰，早望見落伽山不遠。低下雲頭，徑至普陀崖上。只見那二十四路諸天與守山大神、木叉行者、善財童子、捧珠龍女，一齊上前，迎著施禮道：「大聖何來？」行者道：「有事要見菩薩。」眾神道：「菩薩今早出洞，不許人隨，自入竹林裡觀玩。知大聖今日必來，吩咐我等在此候接大聖，不可就見。請在翠巖前聊坐片時，待菩薩出來。」
行者依言，還未坐下，又見那善財童子上前施禮道：「孫大聖，前蒙盛意，幸菩薩不棄收留，早晚不離左右，專侍蓮臺之下，甚得善慈。」行者知是紅孩兒，笑道：「你那時節魔孽迷心，今朝得成正果，才知老孫是好人也。」
行者久等不見，心焦道：「列位與我傳報一聲，但遲了，恐傷吾師之命。」諸天道：「不敢報，菩薩吩咐，只等他自出來哩。」行者性急，那裡等得，急縱身往裡便走。噫！
這個美猴王，性急能鵲薄。諸天留不住，要往裡邊蹕。拽步入深林，睜眼偷覷著。遠觀救苦尊，盤坐襯殘箬。懶散怕梳妝，容顏多綽約。散挽一窩絲，未曾戴纓絡。不掛素藍袍，貼身小襖縛。漫腰束錦裙，赤了一雙腳。披肩繡帶無，精光兩臂膊。玉手執鋼刀，正把竹皮削。
行者見了，忍不住厲聲高叫道：「菩薩，弟子孫悟空志心朝禮。」菩薩教：「外面俟候。」行者叩頭道：「菩薩，我師父有難，特來拜問通天河妖怪根源。」菩薩道：「你且出去，待我出來。」
行者不敢強，只得走出竹林，對眾諸天道：「菩薩今日又重置家事哩。怎麼不坐蓮臺，不妝飾，不喜歡，在林裡削篾做甚？」諸天道：「我等卻不知。今早出洞，未曾妝束，就入林中去了。又教我等在此接候大聖，必然為大聖有事。」行者沒奈何，只得等候。
不多時，只見菩薩手提一個紫竹籃兒，出林道：「悟空，我與你救唐僧去來。」行者慌忙跪下道：「弟子不敢催促，且請菩薩著衣登座。」菩薩道：「不消著衣，就此去也。」那菩薩撇下諸天，縱祥雲騰空而去。孫大聖只得相隨。
頃刻間，到了通天河界。八戒與沙僧看見道：「師兄性急，不知在南海怎麼亂嚷亂叫，把一個未梳妝的菩薩逼將來也。」說不了，到於河岸。二人下拜道：「菩薩，我等擅干，有罪，有罪。」菩薩即解下一根束襖的絲絛，將籃兒拴定，提著絲絛，半踏雲彩，拋在河中，往上溜頭扯著，口念頌子道：「死的去，活的住。死的去，活的住！」念了七遍，提起籃兒，但見那籃裡亮灼灼一尾金魚，還斬眼動鱗。菩薩叫：「悟空，快下水救你師父耶。」行者道：「未曾拿住妖邪，如何救得師父？」菩薩道：「這籃兒裡不是？」八戒與沙僧拜問道：「這魚兒怎生有那等手段。」菩薩道：「他本是我蓮花池裡養大的金魚，每日浮頭聽經，修成手段。那一柄九瓣銅鎚，乃是一枝未開的菡萏，被他運鍊成兵。不知是那一日海潮泛漲，走到此間。我今早扶欄看花，卻不見這廝出拜。掐指巡紋，算著他在此成精，害你師父，故此未及梳妝，運神功，織個竹籃兒擒他。」
行者道：「菩薩，既然如此，且待片時，我等叫陳家莊眾信人等，看看菩薩的金面：一則留恩；二來說此收怪之事，好教凡人信心供養。」菩薩道：「也罷，你快去叫來。」那八戒與沙僧一齊飛跑至莊前，高呼道：「都來看活觀音菩薩，都來看活觀音菩薩。」一莊老幼男女，都向河邊，也不顧泥水，都跪在裡面，磕頭禮拜。內中有善圖畫者，傳下影神，這才是魚籃觀音現身。當時菩薩就歸南海。
八戒與沙僧分開水道，徑往那水黿之第找尋師父。原來那裡邊水怪魚精，盡皆死爛。卻入後宮，揭開石匣，馱著唐僧，出離波津，與眾相見。那陳清兄弟叩頭稱謝道：「老爺不依小人勸留，致令如此受苦。」行者道：「不消說了。你們這裡人家，下年再不用祭賽，那大王已此除根，永無傷害。陳老兒，如今才好累你，快尋一隻船兒，送我們過河去也。」那陳清道：「有有有。」就教解板打船。眾莊客聞得此言，無不喜捨。那個道：「我買桅篷。」這個道：「我辦篙槳。」有的說：「我出繩索。」有的說：「我雇水手。」
正都在河邊上吵鬧，忽聽得河中間高叫：「孫大聖不要打船，花費人家財物。我送你師徒們過去。」眾人聽說，個個心驚，膽小的走了回家，膽大的戰兢兢貪看。須臾，那水裡鑽出一個怪來，你道怎生模樣：
方頭神物非凡品，九助靈機號水仙。曳尾能延千紀壽，潛身靜隱百川淵。翻波跳浪沖江岸，向日朝風臥海邊。養氣含靈真有道，多年粉蓋癩頭黿。
那老黿又叫：「大聖，不要打船，我送你師徒過去。」行者掄著鐵棒道：「我把你這個孽畜！若到邊前，這一棒就打死你。」老黿道：「我感大聖之恩，情願辦好心送你師徒，你怎麼反要打我？」行者道：「與你有甚恩惠？」老黿道：「大聖，你不知這底下水黿之第，乃是我的住宅，自歷代以來，祖上傳留到我。我因省悟本根，養成靈氣，在此處修行，被我將祖居翻蓋了一遍，立做一個水黿之第。那妖邪乃九年前海嘯波翻，他趕潮頭，來於此處，仗逞兇頑，與我爭鬥，被他傷了我許多兒女，奪了我許多眷族。我鬥他不過，將巢穴白白的被他占了。今蒙大聖至此搭救唐師父，請了觀音菩薩掃淨妖氛，收去怪物，將第宅還歸於我。我如今團圞老小，再不須挨土幫泥，得居舊舍。此恩重若丘山，深如大海。且不但我等蒙惠，只這一莊上人，免得年年祭賽，全了多少人家兒女。此誠所謂一舉而兩得之恩也，敢不報答。」行者聞言，心中暗喜，收了鐵棒道：「你端的是真實之情麼？」老黿道：「因大聖恩德洪深，怎敢虛謬？」行者道：「既是真情，你朝天賭咒。」那老黿張著紅口，朝天發誓道：「我若真情不送唐僧過此通天河，將身化為血水。」行者笑道：「你上來，你上來。」
老黿卻才負近岸邊，將身一縱，爬上河崖。眾人近前觀看，有四丈圍圓的一個大白蓋。行者道：「師父，我們上他身，渡過去也。」三藏道：「徒弟呀，那層冰厚凍，尚且邅迍，況此黿背，恐不穩便。」老黿道：「師父放心。我比那層冰厚凍，穩得緊哩，但歪一歪，不成功果。」行者道：「師父啊，凡諸眾生，會說人話，決不打誑語。」教：「兄弟們，快牽馬來。」
到了河邊，陳家莊老幼男女一齊來拜送。行者教把馬牽在白黿蓋上，請唐僧站在馬的頸項左邊，沙僧站在右邊，八戒站在馬後，行者站在馬前。又恐那黿無禮，解下虎觔絛子，穿在老黿的鼻之內，扯起來，像一條韁繩。卻使一隻腳踏在蓋上，一隻腳登在頭上；一隻手執著鐵棒。一隻手扯著韁繩；叫道：「老黿，慢慢走啊，歪一歪兒，就照頭一下。」老黿道：「不敢，不敢。」他卻蹬開四足，踏水面如行平地。眾人都在岸上焚香叩頭，都念「南無阿彌陀佛」。這正是：真羅漢臨凡，活菩薩出現。眾人只拜的望不見形影方回，不題。
卻說那師父駕著白黿，那消一日，行過了八百里通天河界，乾手乾腳的登岸。三藏上崖，合手稱謝道：「老黿累你，無物可贈，待我取經回謝你罷。」老黿道：「不勞師父賜謝。我聞得西天佛祖無滅無生，能知過去未來之事。我在此間整修行了一千三百餘年，雖然延壽身輕，會說人語，只是難脫本殼。萬望老師父到西天與我問佛祖一聲，看我幾時得脫本殼，可得一個人身？」三藏響允道：「我問，我問。」那老黿才淬水中去了。
行者遂伏侍唐僧上馬，八戒挑著行囊，沙僧跟隨左右，師徒們找大路，一直奔西。這的是：
聖僧奉旨拜彌陀，水遠山遙災難多。意志心誠不懼死，白黿馱渡過天河。
畢竟不知此後有多少路程，還有甚麼凶吉，且聽下回分解。
English
Tripitaka in Calamity Sinks in the Water Palace; Guanyin Rescues from Trouble and Shows the Fish Basket
Now the Great Sage Sun, with Bajie and Sha Monk, left old Chen and came to the riverside, and said: “Brothers, you two settle it: who goes into the water first?” Bajie said: “Brother, our arts are nothing much: you should go in first.” Pilgrim said: “To tell you the truth, worthy brothers: if it were demons in the mountains, I would put you to no trouble; but in the water I am helpless. To go down sea or along river I must pinch the water-averting sign, or change into the shape of fish or crab, before I can go. And pinching the sign, I could not swing the iron staff, nor use my powers, nor fight the monster. I have long known you two are old hands at water: that is why I want you two down.” Sha Monk said: “Brother, I can go — only I do not know the bottom. Let us all go. Brother, change into some shape or other; let me carry you, part the water-road, find the monster's den, and you go in first and scout. If Master is unhurt and still there, we can press the attack in earnest. If it is not this monster's trick — if he has drowned Master, or been eaten — we need not beg long: better find another road early, how is that?” Pilgrim said: “Worthy brother, you talk reason. Which of you will carry me?” Bajie, secretly delighted, thought: “This monkey has made game of me how many times — and it seems he cannot swim. Let old Pig carry him, and make game of him for once.” The Idiot called out, grinning: “Brother, I will carry you.” Pilgrim knew there was mischief in it, and turned the trick against the trickster: “So be it — you have more strength in your arms than Wujing.” Bajie took him on his back.
Sha Monk clove the water-road, and the brothers went together into Reach-Heaven River. They made a hundred li and more along the bottom, and the Idiot meant to make game of Pilgrim. Pilgrim promptly plucked a hair, made a sham body, and laid it on Bajie's back; his true body changed into a pig-louse and clung tight inside his ear. Bajie, walking along, suddenly stumbled, seized his chance to fling Pilgrim forward, and flopped flat. The sham body, being only hair, floated up and was gone without shape or trace. Sha Monk said: “Second brother — what is this? To fall in the mud for not walking properly were one thing; but where have you flung big brother?” Bajie said: “That monkey cannot bear a fall: one drop and he dissolved. Brother, never mind him dead or alive: you and I go find Master.” Sha Monk said: “No — we need him. He may not know water, but he is cleverer than we. Unless he comes, I am not going with you.” Pilgrim, in Bajie's ear, could not contain himself and called aloud: “Wujing — old Sun is here.” Sha Monk, hearing, laughed: “Done for! Idiot, the man is dead — how dared you make game of him? Now you have made him voice without face: what will you do?” Bajie, in a panic, knelt in the mud and knocked his head: “Brother, I was wrong. When Master is saved, I will make my apology ashore. Where are you calling from? You have scared me to death. Show your true form, I beg you: I will carry you, and never affront you again.” Pilgrim said: “And you would carry me again? No more tricks. Walk quick, walk quick.” The Idiot, muttering on and on, went chanting his apologies, got up, and went on with Sha Monk.
Another hundred li and more, and suddenly they looked up and saw a mansion and terrace, with four large characters above: THE MANSION OF THE WATER TURTLE. Sha Monk said: “This must be the monster's dwelling. We two do not know truth from sham: how shall we knock at his door for battle?” Pilgrim said: “Wujing — is there water within the gate or without?” Sha Monk said: “No water.” Pilgrim said: “No water, then hide to one side, and let old Sun go scout.”
The good Great Sage crawled out of Bajie's ear, shook himself, changed into a long-legged shrimp crone, and in two or three hops was inside the gate. Opening his eyes he saw the monster seated above, the water folk ranged on both sides, and the spotted mandarin-fish crone seated at his hand, all in council to eat the Tang monk. Pilgrim kept his eyes open, searched both sides, and could not find him. Suddenly he saw a big-bellied shrimp crone walking over to take her stand below the western corridor. Pilgrim hopped before her and hailed: “Auntie — the Great King and the company are in council to eat the Tang monk. Where is the Tang monk?” The shrimp crone said: “The Great King made snow and froze the ice, and yesterday took him: he lies in the stone chest behind the palace. Only wait till tomorrow: if his disciples do not come brawling, there will be music, and he will be enjoyed.”
Pilgrim, hearing, played his part a while, then went straight behind the palace to look: there truly was a stone chest, like the trough in a hog-pen of some farmhouse, or a stone coffin in the world of men — a good six feet long by measure. He lay on it and listened: inside, the Tang monk whimpering and weeping. Pilgrim said nothing, and bent his ear again; the master's teeth ground, and with a groan he said:
I curse my fate, River Float, and the flaw in my star: from birth, how many water calamities have wrapped me!Scarcely out of my mother's womb, tossed on the waves; bound for the Western Heaven to worship Buddha, and fallen in a bottomless deep.Before, at the Black River, my body met its peril; now, at the melting of the ice, my life goes back to the spring.Will my disciples come, I cannot know — shall I win the true scriptures and see my old garden again?
Pilgrim could not contain himself and called: “Master, curse not the water calamity. The scripture says: ‘Earth is the mother of the five phases, water the source of the five phases: without earth nothing is born, without water nothing grows.’ Old Sun is here.” The Tang monk, hearing, said: “Disciple — save me!” Pilgrim said: “Set your heart at rest. When we have seized the monster, I promise you out of your trouble.” The Tang monk said: “Make haste and set about it. Another day of this, and I am smothered outright.” Pilgrim said: “No matter, no matter. I am off!”
He whipped about, leapt out, showed his true form outside the gate, and called: “Bajie.” The Idiot and Sha Monk came up: “Brother — how is it?” Pilgrim said: “It is this very monster who gulled Master. Master is unhurt: the monster has clapped the stone chest over him. You two go challenge him quickly, and let old Sun get out of the water first. If you can take him, take him; if not, make as if to lose, lead him out of the water, and leave him to me.” Sha Monk said: “Go first with an easy heart, brother; we will read the signs.” This Pilgrim pinched the water-averting sign, shot out of the river, and stood waiting on the bank — no more of that.
Look at Zhu Bajie raging: he charged the gate and bawled: “Brazen monster! Hand out my master.” The little demons inside hurried in to report in a fright: “Great King — someone at the gate demanding the master.” The monster said: “That will be that brazen monk.” He called: “Quickly — my arms and weapons!” The little demons fetched them in haste. The monster armed himself, took up his weapon, gave the word to open, and came out. Bajie and Sha Monk stood opposed to left and right — and how was the monster armed? A fine monster: look at him:
A golden helmet on his head, flashing and bright; golden mail on his body, splitting the rainbow's light.At his waist a jeweled belt of clustered pearls and kingfisher; on his feet smoky-yellow boots, a wonder of a kind.Nose-ridge high and swelling, like a crag upthrust; brow broad and open, with a dragon's mien.Eyes flashing round and glaring; teeth of steel, sharp-pointed and even.Short hair in a shock, streaming like flame; long whiskers flowing free, bristling like golden awls.Between his teeth a spray of tender green weed; in his hand a nine-petaled red-copper hammer.With one hoarse cry the gates swung wide: a sound like the thunder that wakes the insects in third-month spring.Such a figure the world of men has seldom seen: fitly he calls himself the Great King Divine-Responsive in his might.
The monster came out his gate, a hundred and ten little demons behind him, whirling spears and brandishing swords, drawn up in two wings. He said to Bajie: “What temple's monk are you? Why come brawling here?” Bajie shouted: “You death-defying brazen thing! The other night you gave me back-talk, and today you feign not to know and question me? I am a disciple of the holy monk of the Great Tang in the Land of the East, going to the Western Heaven to worship Buddha and seek scriptures. You worked your trickery and played at being some Divine-Responsive Great King, preying on boys and girls at Chen Family Farm. I am that One-Weight of Gold of Chen Qing's house: do you not know me?” The monster said: “Monk, you are past all reason. You changed into One-Weight of Gold: yours is the guilt of false name and substitution. I never ate you — and you hurt the back of my hand instead. I let you off; why come hammering at my gate?” Bajie said: “You let me off! Then why raise cold winds, send down great snow, freeze the water to hard ice, and destroy my master? Hand my master out this instant, and all is well; if half the word ‘no’ passes your teeth — look only at this rake in my hand: I will not spare you.” The monster, hearing, smiled faintly and coldly: “Monk, you wag that long tongue and crow your big mouth. True: I made the cold, sent the snow, froze the river, and carried off your master. Now you bawl at my gate thinking to reclaim him — but I fear this bout is not that bout. Then I was off to a feast, and brought no weapon, and chanced to be hurt by your hand. Now do not think of running: three rounds with me. Hold me three rounds, and you shall have your master; fail, and you shall be eaten with the rest.”
Bajie said: “Good son, well said indeed. Mind the rake.” The monster said: “So you are a monk who took his vows on the road.” Bajie said: “Child, you truly have second sight: how do you know I took my vows on the road?” The monster said: “You handle a rake: hired out somewhere to garden, I suppose, and stole the nail-rake away.” Bajie said: “Child, this rake of mine is no earth-tilling rake. Look:
Great teeth cast like a dragon's claws; gold inlay beaten like a serpent's coil.Let it meet a foe, and the cold wind whips; let it lock with him, and fire springs forth.It can clear monsters from the holy monk's road, and take demons on the western way.Swing it, and smoke and cloud veil sun and moon; wield it, and rosy splendor lights the field.It fells Mount Tai and puts a thousand tigers in fear; it overturns the deep sea and startles ten thousand dragons.Spare your cunning and your art: one stroke, and I promise you nine holes.”
Would the monster believe it? He raised the copper hammer and smashed at his head. Bajie caught it on the nail-rake: “You brazen thing — so you are a demon too that made his spirit on the road.” The monster said: “How do you know I made my spirit on the road?” Bajie said: “You handle a copper hammer: hired at some silversmith's to pump the bellows, I suppose, and when your chance came, stole it out.” The monster said: “This is no hammer for beating silver. Look:
Nine petals clustered in a flower's bud; a hollow stem of the ten-thousand-year green.No common thing of the mortal world: its provenance is famed in the immortal garden.Green cell and purple kernel, grown old by the Jade Pool; white in substance, fragrant, born of the emerald marsh.I worked and smelted it to my use: hard as steel, keen, quick with spirit.Spear and knife, sword and halberd, cannot compare; axe and battle-ax, dagger-ax and pike, dare not cross it.Let his rake be never so keen an edge: let it but touch my hammer, and the nails fly splintered.”
Sha Monk, seeing the two of them at their banter, could not contain himself, came near, and called: “Monster, enough of your loud talk. The ancients said: ‘Talk is no proof: doing shows.’ Stand still, and taste my staff.” The monster parried with the hammer's shaft: “You are a monk who took his vows on the road too.” Sha Monk said: “How do you know?” The monster said: “That figure of yours: a miller by trade, I should say.” Sha Monk said: “How do you make me a miller?” The monster said: “If you were no miller, how would you handle a rolling pin?” Sha Monk cursed: “You evil thing! Have you never seen—”
Such a weapon is rare in the world of men: hence you cannot know the treasure staff's name.It comes from the shadeless courts of the Palace of the Moon, cut and polished from the immortal sha luo tree.Without, jeweled studs blaze rosy light; within, gold is driven in, and auspicious vapor gathers.In days past it attended the imperial banquets; today it holds the right and guards the Tang monk.On the western road it had no name to know; in the palaces above its fame was great.It is called the True Treasure Staff of Demon-Subduing: one blow, and I crack the spirit in your skull.”
The monster would hear no explanations: the three changed face together, and beneath the water they fell to a fine fight:
Copper hammer, treasure staff, and nail-rake: Wuneng and Wujing do battle with the monster. One is Tianpeng come down to the world; one a general descended from heaven's edge. The two of them close in on the water monster and put forth their might; this one alone withstands the holy monks, a thing to boast of. With fate and lot they press toward the great way; by birth and conquest they wield the sands of Ganga. Earth conquers water: the water dries, the bottom shows; water breeds wood: the wood waxes and flowers. Chan and the arts are cultivated into one body; the cinnabar returned and smelted subdues the three houses. Earth is the mother, and puts forth the golden bud; gold begets the spirit water, and the child is born. Water is the root, and moistens the wood's flower; the wood has its blaze of glorious fire and rose-cloud. Clustered, the five phases each stand apart; hence, faces changed, they contend, each differing. Look: the copper hammer's nine petals, glorious and fair; the treasure staff's thousand threads, embroidered in beauty. The rake numbers yin and yang, divided into nine shining orbs; its art unexplained, tangled as hemp. Body flung away, life abandoned, for the monk's calamity; death defied, life forgotten, for the sake of the Buddha. Till the copper hammer, busy, could not be grounded: left parrying the staff, right parrying the rake.
The three fought two full watches on the riverbed with no decision. Zhu Bajie, reckoning they could not beat him, shot a glance at Sha Monk; the two made as if beaten, dragged their weapons, turned, and ran. The monster called: “Lads, hold fast here: I will overtake these fellows, take them, and give you a share to eat.” Look at him: like wind driving withered leaves, like rain beating fallen petals, he chased the two of them out of the water.
The Great Sage Sun on the eastern bank, eyes never straying, watched the water's temper at the river's edge. Suddenly he saw the waves tossing and heard the roar of shouting: Bajie leapt out on the bank first, crying: “Here he comes, here he comes.” Sha Monk reached the bank too: “Here he comes, here he comes.” The monster called after: “Where away?” He had barely shown his head when Pilgrim shouted: “Mind the staff!” The monster twisted aside and parried in haste with the copper hammer. One surged the waves at the river's edge; one showed his might on the bank. They had hardly closed three rounds before the monster could no longer parry: with a splash he dove again into the water, and the wind fell and the waves were still.
Pilgrim turned back up the high bank: “Brothers, hard work!” Sha Monk said: “Brother, ashore the monster is nothing much; but at the bottom of the water he is terrible enough. Second brother and I attacked from both sides, and only fought him to a stand. What shall we do to save Master?” Pilgrim said: “No hesitation: I fear he will hurt Master.” Bajie said: “Brother, this time I will gull him out: you keep silent, only wait in mid-air. Judge when his head comes out, then strike the garlic-pounding blow, square on the crown of his skull. Even if you do not kill him, he will reel with the pain — then old Pig runs him down with the rake, and I promise you it is finished.” Pilgrim said: “Right, right: that is called ‘meeting within and closing without’ — the only way it will work.” The two went back into the water — no more of that.
Now the monster, beaten, fled for his life, back to his own house; the demons met him at the palace, and the mandarin-fish crone came up and asked: “Great King — how far did you chase those two monks?” The monster said: “Those monks had another at their side after all. The two jumped ashore, and the other swung an iron staff at me; I dodged and engaged him. I do not know how many catties that staff of his weighed, but my copper hammer could not begin to parry it: before three rounds I was beaten back.” The crone said: “Great King, do you remember what that helper looked like?” The monster said: “A monk with a hairy face, a thunder-god beak, pricked-up ears, a broken bridge of nose, fiery eyes and golden pupils.” The crone, hearing, shuddered: “Great King — it is your sharp eye that saved your life; three rounds more and you would never have lived. That monk I know.” The monster said: “You know him — who is he?” The crone said: “In the Eastern Ocean years ago I heard the old Dragon King tell his renown: the Handsome Monkey King, an immortal of the Grand Monad above, first of the Primal Breath, who wrecked the Heavenly Palace five hundred years ago — the Great Sage Equal to Heaven. Now he has taken refuge with the Buddha and guards the Tang monk west for scriptures, renamed the Pilgrim Sun Wukong. His powers are vast, his changes past counting: how could you provoke him, Great King? Never fight him again.”
Before the words were done a little demon came from the gate to report: “Great King — the two monks are at the gate again, calling for battle.” The monster said: “Worthy sister, your sight is long. I will not go out again: let him do as he pleases.” He hastily gave the word: “Lads, bar the gates fast. As the saying goes: ‘Call at the door as you please — the door shall not be opened.’ Let him pester a day or two, lose heart, and go home: then shall we not enjoy the Tang monk at our ease?” And the little demons together rolled stones, packed clay, and shut the door fast.
Bajie and Sha Monk called and called, and nothing came out. The Idiot's heart burned; he set the nail-rake to the gate. The gate was shut and barred too fast to hope. Seven or eight strokes of the rake broke the door panels — and inside it was all clay and stone, heaped a thousand layers high. Sha Monk, seeing, said: “Second brother, the monster is frightened stiff — barred in and will not come out. You and I go back up the bank and take counsel with big brother.” Bajie followed his word, and they went back to the eastern bank.
Pilgrim, half in cloud, half in mist, stood waiting with his staff. Seeing the two come up with no monster after, he pressed down his cloud, met them at the bank, and asked: “Brothers — why has the fellow not come up?” Sha Monk said: “The monster has barred his house fast and will not come out to meet us. Second brother broke the door panels, and when we looked, inside it was all clay and stone, packed tight and solid. So we could not come to battle, and we have come to take counsel with you: how shall we set about saving Master?” Pilgrim said: “In that case there is no art for it here. You two patrol the banks, and do not let him slip away elsewhere: I will go and be back.” Bajie said: “Brother, where are you going?” Pilgrim said: “I am going up Potalaka Rock to consult the Bodhisattva, and learn where this monster was born, what his name and surname are. Then I will find his ancestral home, take his household, seize his neighbors, and come back here to take the monster and save Master.” Bajie laughed: “Brother, done that way it is too much trouble — it will cost the hours.” Pilgrim said: “Trust me: neither trouble nor delay. I go and return.”
The good Great Sage shot his auspicious light, left the river mouth, and made straight for the Southern Sea. In less than half a watch he could see Potalaka near. He lowered his cloud and came to the cliff of Putuo. There the gods of the twenty-four quarters, the great god who keeps the mountain, the Pilgrim Muzha, the child Sudhana, and the pearl-bearing Dragon Maiden came up together, greeted him with their reverence, and said: “What brings the Great Sage?” Pilgrim said: “I have business with the Bodhisattva.” The gods said: “The Bodhisattva came out of the cave this morning and would let no one follow, and went alone into the bamboo grove to wander. Knowing the Great Sage must come today, she charged us to wait here and receive you, and not to bring you in. Sit a while before the emerald crag, and await the Bodhisattva's coming out.”
Pilgrim did as he was told; before he could sit, the child Sudhana came up and made his reverence: “Great Sage Sun: once I enjoyed your kindness, and happily the Bodhisattva disdained me not and took me in; morning and evening I am not away from her side, serving beneath the lotus seat, and I have found such goodness and mercy.” Pilgrim knew this was Red Boy, and laughed: “In those days your heart was bemused by demon mischief; today you have won your true fruit — and so you know old Sun was a good man after all.”
Pilgrim waited long and saw nothing; his heart burned: “Gentlemen, carry my report in: if we delay, I fear for my master's life.” The gods said: “We dare not report. The Bodhisattva's word was: wait till she comes out herself.” Pilgrim's temper was hasty: how could he wait? He sprang up and made to walk in. Ah!
This Handsome Monkey King, hasty, apt to peck and pounce.The gods could not hold him; in he would go, bent on it.Striding into the deep grove, he opened his eyes and peeped.Far off he saw the Comforter of Sorrows, seated cross-legged on worn bamboo leaves.Too idle, it seemed, to comb and dress; her face more lovely than ever.Her hair in one loose coil of silk, without its strings of pearls.No plain blue robe hung on her; a little jacket bound close to her body.A brocade skirt girded loosely round; both her bare feet naked.No embroidered band across her shoulders; both her white arms bare.In her jade hand a steel knife: she was paring the skin of bamboo.
Pilgrim, seeing, could not contain himself, and called at the top of his voice: “Bodhisattva — your disciple Sun Wukong bows with all his heart.” The Bodhisattva said: “Wait outside.” Pilgrim knocked his head: “Bodhisattva, my master is in trouble; I have come specially to ask the origins of the monster of Reach-Heaven River.” The Bodhisattva said: “Go out, and wait till I come.”
Pilgrim dared not press, and could only come out of the bamboo grove, and said to the gods: “The Bodhisattva is at her housekeeping again today. Why no lotus seat, no dressing, no rejoicing — and paring bamboo strips in the wood, what for?” The gods said: “We do not know. This morning she left the cave without her dress, and went straight into the grove; and she bade us wait here to receive the Great Sage: surely it is on the Great Sage's business.” Pilgrim had no choice but to wait.
Before long the Bodhisattva came out of the wood with a purple bamboo basket in her hand: “Wukong — I am coming with you to save the Tang monk.” Pilgrim hastily knelt: “Your disciple dares not hurry you: let the Bodhisattva dress and take her seat.” The Bodhisattva said: “No dressing needed — we go as we are.” She left the gods, rode her auspicious cloud up into the sky, and away; and the Great Sage Sun could only follow.
In a moment they were over the bounds of Reach-Heaven River. Bajie and Sha Monk, seeing, said: “Brother in his haste — no knowing how he bawled and shouted in the Southern Sea, to hurry an undressed Bodhisattva here.” They were at the bank. The two bowed: “Bodhisattva, we have presumed: guilt, guilt.” The Bodhisattva untied a silk sash from her jacket, knotted the basket to it, and held it by the sash; half treading the clouds, she cast the basket into the river and drew it up against the current, reciting the charm: “Dead, away; living, stay. Dead, away; living, stay!” Seven times she recited it, and lifted the basket: and in the basket, gleaming bright, one goldfish, still winking its eyes and moving its fins. The Bodhisattva said: “Wukong, down into the water quickly, and save your master.” Pilgrim said: “The monster is not yet taken: how would I save Master?” The Bodhisattva said: “Is he not here in the basket?” Bajie and Sha Monk bowed and asked: “How should a fish have such powers?” The Bodhisattva said: “He is a goldfish reared in my Lotus Pool, who rose day by day to the surface to hear the scriptures, and so cultivated his powers. That nine-petaled copper hammer was a lotus bud not yet opened, which he worked and tempered into a weapon. One day, who knows which, the tide rose, and he drifted here. This morning, leaning on the balustrade to look at the flowers, I missed him at his devotions. I counted the lines on my fingers and reckoned he had turned spirit here, harming your master: hence, with no time to dress, I wrought the magic power and wove this bamboo basket to take him.”
Pilgrim said: “Bodhisattva, if it is so, wait a little while. Let us call the faithful of Chen Family Farm to look upon the Bodhisattva's golden face: first, to leave her grace behind; second, to tell of the taking of the monster, that mortal men may believe and make offerings.” The Bodhisattva said: “So be it — call them quickly.” Bajie and Sha Monk flew at a run to the village, calling at the top of their voices: “Come see the living Bodhisattva Guanyin! Come see the living Bodhisattva Guanyin!” Old and young, men and women of the whole village came to the riverside, heedless of mud and water, kneeling within, knocking their heads in reverence. Among them were some skilled at portraiture, who took her likeness down: this was the coming of Guanyin with the Fish Basket. Then the Bodhisattva returned to the Southern Sea.
Bajie and Sha Monk parted the water-road and went straight to the Mansion of the Water Turtle to find Master. All the water monsters and fish spirits there were dead and rotting. They went into the rear palace, lifted the stone chest, hoisted the Tang monk out, and came up out of the wave-hollow to meet the company. The Chen brothers knocked their heads in thanks: “Masters, you would not listen to us and stay — and so you came to this suffering.” Pilgrim said: “No more of that. You folk of this village need keep the sacrifice no more: the Great King is rooted out, and never will harm you again. Old Chen, now indeed we must trouble you: find a boat quickly, and carry us across the river.” Chen Qing said: “There is, there is, there is.” He ordered planks sawn and a boat built. The villagers, hearing, were glad to give: one said, “I will buy the mast and sail”; another, “I will find the pole and oars”; some said, “I will give the ropes”; some said, “I will hire the boatmen.”
They were all clamoring on the bank when suddenly from mid-river came a great call: “Great Sage Sun, build no boat and spend no man's goods: I will carry you masters across.” The people, hearing, every heart quailed: the timid ran home; the bold stayed trembling, feasting their eyes. In a moment out of the water came a monster — and what a shape, do you think:
A square-headed spirit-thing, no common stock; nine-ribbed, quick with numinous life, called the water immortal.Trailing his tail he stretches a thousand ages' span; hiding his body he lies quiet in the depths of a hundred streams.He tosses the waves and leaps the billows against the river banks; he faces the sun, salutes the wind, and beds by the sea.Nourishing his breath, holding his spirit — truly a man of the Way: the many-year, scaly-headed, white-scabbed turtle.
The old turtle called again: “Great Sage, build no boat: I will carry you masters across.” Pilgrim swung the iron staff: “You evil beast! Come near, and this stroke kills you.” The old turtle said: “I feel the Great Sage's kindness, and gladly make this friendly offer to carry you masters across: why would you beat me?” Pilgrim said: “What kindness of mine do you feel?” The old turtle said: “Great Sage, you do not know: this Mansion of the Water Turtle below is my dwelling, handed down from my ancestors through the generations to me. Because I came to understand my root and nurtured a numinous breath, I practiced here, and I rebuilt the ancestral dwelling once and made it the Mansion of the Water Turtle. Nine years ago a tidal bore came surging, and the monster, chasing the crest of the tide, arrived here: in his ferocity he fought with me, killed many of my children, and carried off many of my kin. I could not stand against him, and he took my den for nothing. Now, thanks to the Great Sage's coming to rescue the Tang master, and the Bodhisattva Guanyin invited to sweep the demon air away and take the monster off, the house is given back to me. Now my old and young are gathered home, and I need never rub in mud and clay again, but dwell in my old house. This kindness is heavy as a hill, deep as the sea. And not we alone are benefited: this whole village is freed of its yearly sacrifice, and a full number of households keep their children. This is truly what they call one act with two rewards: how should I not repay it?” Pilgrim, hearing, rejoiced inwardly, put up the iron staff, and said: “Is this truly your honest feeling?” The old turtle said: “The Great Sage's kindness is deep as the flood: how should I dare be false?” Pilgrim said: “If it is honest, swear it to heaven.” The old turtle opened his red mouth and swore to the sky: “If I do not truly carry the Tang monk over this Reach-Heaven River, may my body turn to water and blood.” Pilgrim laughed: “Come up, then. Come up.”
The old turtle then swam near the bank, gave a heave, and crawled up the bank. The people came near to look: a great white shell, forty feet about. Pilgrim said: “Master, let us mount his back and be carried over.” The Tang monk said: “Disciples, the layered ice was thick and solid, and even so we met calamity: how would the back of a turtle be safe?” The old turtle said: “Master, be at ease. I am far steadier than that layered ice: let me but tilt once, and I lose my fruit.” Pilgrim said: “Master, of all living things that can speak man's words, none dares lie.” He called: “Brothers, bring the horse quickly.”
At the river the old and young of Chen Family Farm came in a body to bow them farewell. Pilgrim had the horse led onto the white turtle's shell, begged the Tang monk to stand at the horse's left neck, Sha Monk at the right, Bajie behind the horse, Pilgrim before it. Fearing the turtle might play the traitor, he untied his tiger-sinew cord, ran it through the old turtle's nose, and pulled it up like a bridle; then set one foot on the shell and one on the head, one hand gripping the iron staff and one holding the bridle, and called: “Old turtle, walk slow! Tilt but a hair, and it is a blow on the skull.” The old turtle said: “I dare not, I dare not.” He spread his four legs and trod the water's face as on level ground. On the bank the people burned incense and knocked their heads, chanting ‘Homage to Amida Buddha.’ Truly: a true Arhat come down among men; a living Bodhisattva appearing in the world. The people bowed until the shapes were out of sight, and then turned home — no more of that.
Now the master, riding the white turtle, in less than a day crossed the whole eight hundred li of Reach-Heaven River, and stepped ashore dry hand and dry foot. The Tang monk climbed the bank, put his palms together, and thanked him: “Old turtle, I have troubled you, and have nothing to give: when I have the scriptures I will come back and thank you.” The old turtle said: “No thanks are needed, master. I hear that in the Western Heaven the Buddha has neither ending nor birth, and knows the things of past and future. I have cultivated here a thousand three hundred years and more: though my life is lengthened and my body light, and I can speak man's words, still I cannot shed this shell of mine. I beg you, master, when you reach the Western Heaven, ask the Buddha one question for me: when shall I shed my shell and win a human body?” The Tang monk answered readily: “I will ask, I will ask.” Then the old turtle plunged under the water and was gone.
Pilgrim then helped the Tang monk into the saddle; Bajie shouldered the luggage, Sha Monk attended at their side, and master and disciples took the great road and made straight west. And this is it:
The holy monk bears the decree and worships Amitabha; far waters, far mountains, calamities without number.Will fixed and heart sincere, he does not fear to die: the white turtle bears him over, across the River of Heaven.
How many roads yet lay before them, and what good or ill — listen to the next chapter to find out.
Chapter 50
Traditional Chinese
第五十回 情亂性從因愛慾 神昏心動遇魔頭
詞曰：
心地頻頻掃，塵情細細除。莫教坑塹陷毘盧。本體常清淨，方可論元初。性燭須挑剔，曹溪任吸呼。勿令猿馬氣聲粗。晝夜綿綿息，方顯是功夫。
這一首詞，牌名《南柯子》，單道著唐僧脫卻通天河寒冰之災，踏白黿負登彼岸。師徒四眾，順著大路，望西而進。正遇嚴冬之景，但見那林光漠漠煙中淡，山骨稜稜水外清。
師徒們正當行處，忽然又遇一座大山，阻住去道。路窄崖高，石多嶺峻，人馬難進。三藏在馬上兜住韁繩，叫聲：「徒弟。」時有孫行者引豬八戒、沙僧近前侍立道：「師父，有何吩咐？」三藏道：「你看那前面山高，恐有虎狼作怪，妖獸傷人，今番是必仔細！」行者道：「師父放心莫慮。我等兄弟三人心和意合，歸正求真，使出蕩怪降妖之法，怕甚麼虎狼妖獸？」三藏聞言，只得放懷前進。到於谷口，促馬登崖，擡頭仔細觀看，好山：
嵯峨矗矗，變削巍巍。嵯峨矗矗沖霄漢，變削巍巍礙碧空。怪石亂堆如坐虎，蒼松斜掛似飛龍。嶺上鳥啼嬌韻美，崖前梅放異香濃。澗水潺湲流出冷，巔雲黯淡過來兇。又見那飄飄雪，凜凜風，咆哮餓虎吼山中。寒鴉揀樹無棲處，野鹿尋窩沒定蹤。可嘆行人難進步，皺眉愁臉把頭蒙。
師徒四眾冒雪沖寒，戰澌澌行過那巔峰峻嶺，遠望見山凹中有樓臺高聳，房舍清幽。唐僧馬上欣然道：「徒弟啊，這一日又飢又寒，幸得那山凹裡有樓臺房舍，斷乎是莊戶人家，菴觀寺院；且去化些齋飯，吃了再走。」行者聞言，急睜睛看，只見那壁廂兇雲隱隱，惡氣紛紛。回首對唐僧道：「師父，那廂不是好處。」三藏道：「見有樓臺亭宇，如何不是好處？」行者笑道：「師父啊，你那裡知道。西方路上多有妖怪邪魔，善能點化莊宅。不拘甚麼樓臺房舍，館閣亭宇，俱能指化了哄人。你知道『龍生九種」，內有一種名蜃。蜃氣放光，就如樓閣淺池。若遇大江昏迷，蜃現此勢。倘有鳥鵲飛騰，定來歇翅。那怕你上萬論千，盡被他一氣吞之。此意害人最重。那壁廂氣色兇惡，斷不可入。」
三藏道：「既不可入，我卻著實飢了。」行者道：「師父果飢，且請下馬，就在這平處坐下，待我別處化些齋來你吃。」三藏依言下馬，八戒採定韁繩。沙僧放下行李，即去解開包裹，取出缽盂，遞與行者。行者接缽盂在手中，吩咐沙僧道：「賢弟，卻不可前進。好生保護師父穩坐於此，待我化齋回來，再往西去。」沙僧領諾。行者又向三藏道：「師父，這去處少吉多凶，切莫要動身別往。老孫化齋去也。」唐僧道：「不必多言，但要你快去快來。我在這裡等你。」行者轉身欲行，卻又回來道：「師父，我知你沒甚坐性，我與你個安身法兒。」即取金箍棒，幌了一幌，將那平地下週圍畫了一道圈子，請唐僧坐在中間；著八戒、沙僧侍立左右，把馬與行李都放在近身。對唐僧合掌道：「老孫畫的這圈，強似那銅牆鐵壁。憑他甚麼虎豹狼蟲，妖魔鬼怪，俱莫敢近。但只不許你們走出圈外，只在中間穩坐，保你無虞；但若出了圈兒，定遭毒手。千萬千萬，至祝至祝。」三藏依言，師徒俱端然坐下。
行者縱起雲頭，尋莊化齋，一直南行，忽見那古樹參天，乃一村莊舍。按下雲頭，仔細觀看，但只見：
雪欺衰柳，冰結方塘。疏疏修竹搖青，鬱鬱喬松凝翠。幾間茅屋半裝銀，一座小橋斜砌粉。籬邊微吐水仙花，簷下長垂冰凍箸。颯颯寒風送異香，雪漫不見梅開處。
行者隨步觀看莊景，只聽得呀的一聲，柴扉響處，走出一個老者，手拖藜杖，頭頂羊裘，身穿破衲，足踏蒲鞋，拄著杖，仰身朝天道：「西北風起，明日晴了。」說不了，後邊跑出一個哈巴狗兒來，望著行者，汪汪的亂吠。老者卻才轉過頭來，看見行者捧著缽盂。打個問訊道：「老施主，我和尚是東土大唐欽差上西天拜佛求經者，適路過寶方，我師父腹中飢餒，特造尊府募化一齋。」老者聞言，點頭頓杖道：「長老，你且休化齋，你走錯路了。」行者道：「不錯。」老者道：「往西天大路，在那直北下。此間到那裡有千里之遙，還不去找大路而行？」行者笑道：「正是直北下。我師父現在大路上端坐，等我化齋哩。」那老者道：「這和尚胡說了。你師父在大路上等你化齋，似這千里之遙，就會走路，也須得六七日，走回去又要六七日，卻不餓壞他也？」行者笑道：「不瞞老施主說，我才然離了師父，還不上一盞熱茶之時，卻就走到此處。如今化了齋，還要尚趕去作午齋哩。」
老者見說，心中害怕道：「這和尚是鬼，是鬼。」急抽身往裡就走。行者一把扯住道：「施主那裡去？有齋快化些兒。」老者道：「不方便，不方便，別轉一家兒罷。」行者道：「你這施主好不會事。你說我離此有千里之遙，若再轉一家，卻不又有千里？真是餓殺我師父也。」那老者道：「實不瞞你說，我家老小六七口，才淘了三升米下鍋，還未曾煮熟。你且到別處去轉轉再來。」行者道：「古人云：『走三家不如坐一家。』我貧僧在此等一等罷。」那老者見纏得緊，惱了，舉藜杖就打。行者公然不懼，被他照光頭上打了七八下，只當與他拂癢。那老者道：「這是個撞頭的和尚。」行者笑道：「老官兒，憑你怎麼打，只要記得杖數明白：一杖一升米，慢慢量來。」那老者聞言，急丟了藜杖，跑進去把門關了，只嚷：「有鬼，有鬼。」慌得那一家兒戰戰兢兢，把前後門俱關了。
行者見他關了門，心中暗想：「這老賊才說淘米下鍋，不知是虛是實？常言道：『道化賢良釋化愚。』且等老孫進去看看。」好大聖，捻著訣，使個隱身遁法，徑走入廚中看處，果然那鍋裡氣騰騰的，煮了半鍋乾飯。就把缽盂往裡一掗，滿滿的掗了一缽盂，即駕雲回轉不題。
卻說唐僧坐在圈子裡，等待多時，不見行者回來，欠身悵望道：「這猴子往那裡化齋去了？」八戒在傍笑道：「知他往那裡耍子去來?化甚麼齋，卻教我們在此坐牢。」三藏道：「怎麼謂之坐牢？」八戒道：「師父，你原來不知，古人劃地為牢?他將棍子劃個圈兒，強似鐵壁銅牆，假如有虎狼妖獸來時，如何擋得他住？只好白白的送與他吃罷了。」三藏道：「悟能，憑你怎麼處治？」八戒道：「此間又不藏風，又不避冷，若依老豬，只該順著路，往西且行。師兄化了齋，駕了雲，必然來快，讓他趕來。如有齋，吃了再走。如今坐了這一會，老大腳冷！」
三藏聞此言，就是晦氣星到了。遂依獃子，一齊出了圈外。八戒牽了馬，沙僧擔了擔，那長老順路步行前進。不一時，到了樓閣之所，卻原來是坐北向南之家。門外八字粉牆，有一座倒垂蓮升斗門樓，都是五色裝的。那門兒半開半掩。八戒就把馬拴在門枕石鼓上；沙僧歇了擔子；三藏畏風，坐於門限之上。八戒道：「師父，這所在想是公侯之宅，相輔之家。前門外無人，想必都在裡面烘火。你們坐著，讓我進去看看。」唐僧道：「仔細耶，莫要衝撞了人家。」獃子道：「我曉得。自從歸正禪門，這一向也學了些禮數，不比那村莽之夫也。」
那獃子把釘鈀撒在腰裡，整一整青錦直裰，斯斯文文，走入門裡。只見是三間大廳，簾櫳高控，靜悄悄全無人跡，也無桌椅家火。轉過屏門，往裡又走，乃是一座穿堂。堂後有一座大樓，樓上窗格半開，隱隱見一頂黃綾帳幔。獃子道：「想是有人怕冷，還睡哩。」他也不分內外，拽步只管走上樓來。用手掀開看時，把獃子諕了一個躘踵。原來那帳裡象牙床上，白媸媸的一堆骸骨，骷髏有巴斗大，腿挺骨有四五尺長。那獃子定了性，止不住腮邊淚落，對骷髏點頭嘆云：「你不知是：
那代那朝元帥體，何邦何國大將軍。當時豪傑爭強勝，今日淒涼露骨筋。不見妻兒來侍奉，那逢士卒把香焚。謾觀這等真堪嘆，可惜興王霸業人。」
八戒正才感嘆，只見那帳幔後有火光一幌。獃子道：「想是有侍奉香火之人在後面哩。」急轉步，過帳觀看，卻是穿樓的窗扇透光。那壁廂有一張彩漆的桌子，桌子上亂搭著幾件錦繡綿衣。獃子提起來看時，卻是三件納錦背心兒。
他也不管好歹，拿下樓來，出廳房，徑到門外道：「師父，這裡全沒人煙，是一所亡靈之宅。老豬走進裡面，直至高樓之上，黃綾帳內，有一堆骸骨。串樓傍有三件納錦的背心，被我拿來了，也是我們一程兒造化。此時天氣寒冷，正當用處。師父，且脫了褊衫，把他且穿在底下，受用受用，免得吃冷。」三藏道：「不可，不可。律云：『公取竊取皆為盜。』倘或有人知覺，趕上我們，到了當官，斷然是一個竊盜之罪。還不送進去與他搭在原處。我們在此避風坐一坐，等悟空來時走路。出家人不要這等愛小。」八戒道：「四顧無人，雖雞犬亦不知之，但只我們知道，誰人告我？有何證見？就如拾得的一般，那裡論甚麼公取竊取也？」三藏道：「你胡做啊。雖是人不知之，天何蓋焉？玄帝垂訓云：『暗室虧心，神目如電。』趁早送去還他，莫愛非禮之物。」
那獃子莫想肯聽，對唐僧笑道：「師父啊，我自為人，也穿了幾件背心，不曾見這等納錦的。你不穿，且待老豬穿一穿，試試新，晤晤脊背。等師兄來，脫了還他走路。」沙僧道：「既如此說，我也穿一件兒。」兩個齊脫了上蓋直裰，將背心套上。才緊帶子，不知怎麼立站不穩，撲的一跌。原來這背心兒賽過綁縛手，霎時間，把他兩個背剪手貼心綑了。慌得個三藏跌足報怨，急忙來解，那裡便解得開。三個人在那裡吆喝之聲不絕，卻早驚動了魔頭。
原來那座樓房果是妖精點化的，終日在此拿人。他在洞裡正坐，忽聞得怨恨之聲，急出門來看，果見綑住幾個人了。妖魔即喚小妖，同到那廂，收了樓臺房屋之形。把唐僧攙住，牽了白馬，挑了行李，將八戒、沙僧一齊捉到洞裡。老妖魔登臺高坐，眾小妖把唐僧推近臺邊，跪伏於地。妖魔問道：「你是那方和尚？怎麼這般膽大，白日裡偷盜我的衣服？」三藏滴淚告曰：「貧僧是東土大唐欽差往西天取經的。因腹中飢餒，著大徒弟去化齋未回，不曾依得他的言語，誤撞仙庭避風。不期我這兩個徒弟愛小，拿出這衣物來。貧僧決不敢壞心，當教送還本處。他不聽吾言，要穿此晤晤脊背，不料中了大王機會，把貧僧拿來。萬望慈憫，留我殘生，求取真經，永註大王恩情，回東土千古傳揚也。」那妖魔笑道：「我這裡常聽得人言：有人吃了唐僧一塊肉，髮白還黑，齒落更生。幸今日不請自來，還指望饒你哩。你那大徒弟叫做甚麼名字？往何方化齋？」八戒聞言，即開口稱揚道：「我師兄乃五百年前大鬧天宮齊天大聖孫悟空也。」
那妖魔聽說是齊天大聖孫悟空，老大有些悚懼，口內不言，心中暗想道：「久聞那廝神通廣大，如今不期而會。」教：「小的們，把唐僧綑了；將那兩個解下寶貝，換兩條繩子，也綑了。且擡在後邊，待我拿住他大徒弟，一發刷洗，卻好湊籠蒸吃。」眾小妖答應一聲，把三人一齊綑了，擡在後邊。將白馬拴在槽頭，行李挑在屋裡。眾妖都磨兵器，準備擒拿行者不題。
卻說孫行者自南莊人家攝了一缽盂齋飯，駕雲回返舊路，徑至山坡平處，按下雲頭，早已不見唐僧，不知何往，棍劃的圈子還在，只是人馬都不見了。回看那樓臺處所，亦俱無矣，惟見山根怪石。行者心驚道：「不消說了，他們定是遭那毒手也。」急依路看著馬蹄，向西而趕。
行有五六里，正在悽愴之際，只聞得北坡外有人言語。看時，乃一個老翁，氈衣蓋體，暖帽蒙頭，足下踏一雙半新半舊的油靴，手持著一根龍頭拐棒，後邊跟一個年幼的僮僕，折一枝臘梅花，自坡前念歌而走。行者放下缽盂，覿面道個問訊，叫：「老公公，貧僧問訊了。」那老翁即便回禮道：「長老那裡來的？」行者道：「我們東土來的，往西天拜佛求經，一行師徒四眾。我因師父飢了，特去化齋，教他三眾坐在那山坡平處相候。及回來不見，不知往那條路上去了。動問公公，可曾看見？」老者聞言，呵呵冷笑道：「你那三眾，可有一個長嘴大耳的麼？」行者道：「有有有。」「又有一個晦氣色臉的，牽著一匹白馬，領著一個白臉的胖和尚麼？」行者道：「是是是。」老翁道：「你們走錯路了，你休尋他，各人顧命去也。」行者道：「那白臉者是我師父，那怪樣者是我師弟。我與他共發虔心，要往西天取經，如何不尋他去？」老翁道：「我才然從此過時，看見他們錯走了路徑，闖入妖魔口裡去了。」行者道：「煩公公指教指教，是個甚麼妖魔？居於何方我好上門取索他等，往西天去也。」老翁道：「這座山叫做金山。山前有個金洞，那洞中有個獨角兕大王。那大王神通廣大，威武高強。那三眾此回斷沒命了，你若去尋他，只怕連你也難保，不如不去之為愈也。我也不敢阻你，也不敢留你，只憑你心中度量。」
行者再拜稱謝道：「多蒙公公指教。我豈有不尋之理？」把這齋飯倒與他，將這空缽盂自家收拾。那老翁放下拐棒，接了缽盂，遞與僮僕，現出本相，雙雙跪下磕頭，叫：「大聖，小神不敢隱瞞。我們兩個就是此山山神、土地，在此候接大聖。這齋飯連缽盂，小神收下，讓大聖身輕好施法力。待救唐僧出難，將此齋飯還奉唐僧，方顯得大聖至恭至孝。」行者喝道：「你這毛鬼討打。既知我到，何不早迎，卻又這般藏頭露尾，是甚道理？」土地道：「大聖性急，小神不敢造次，恐犯威顏，故此隱像告知。」行者息怒道：「你且記打。好生與我收著缽盂，待我拿那妖精去來。」土地、山神遵領。
這大聖卻才束一束虎筋絛，拽起虎皮裙，執著金箍棒，徑奔山前，找尋妖洞。轉過山崖，只見那亂石磷磷，翠崖邊有兩扇石門，門外有許多小妖，在那裡掄槍舞劍。真個是：
煙雲凝瑞，苔蘚堆青。崚嶒怪石列，崎嶇曲道縈。猿嘯鳥啼風景麗，鸞飛鳳舞若蓬瀛。向陽幾樹梅初放，弄暖千竿竹自青。陡崖之下，深澗之中，陡崖之下雪堆粉，深澗之中水結冰。兩林松柏千年秀，幾簇山茶一樣紅。
這大聖觀看不盡，拽開步徑至門前，厲聲高叫道：「那小妖，你快進去與你那洞主說，我本是唐朝聖僧徒弟齊天大聖孫悟空。快教他送我師父出來，免教你等喪了性命。」
那夥小妖急入洞裡報道：「大王，前面有一個毛臉勾嘴的和尚，稱是齊天大聖孫悟空，來要他師父哩。」那魔王聞得此言，滿心歡喜道：「正要他來哩。我自離了本宮，下降塵世，更不曾試試武藝。今日他來，必是個對手。」即命小妖們取出兵器。那洞中大小群妖，一個個精神抖擻，即忙擡出一根丈二長的點鋼槍，遞與老怪。老怪傳令，教：「小的們，各要整齊。進前者賞，退後者誅！」眾妖得令，隨著老怪，走出門來，叫道：「那個是孫悟空？」
行者在傍閃過，見那魔王生得好不兇醜：
獨角參差，雙眸晃亮。頂上粗皮突，耳根黑肉光。舌長時攪鼻，口闊版牙黃。毛皮青似靛，筋攣硬如鋼。比犀難照水，像牯不耕荒。全無喘月犁雲用，倒有欺天振地強。兩隻焦筋藍靛手，雄威直挺點鋼槍。細看這等兇模樣，不枉名稱兕大王。
孫大聖上前道：「你孫外公在這裡也。快早還我師父，兩無毀傷；若道半個『不』字，我教你死無葬身之地！」那魔喝道：「我把你這個大膽潑猴精！你有些甚麼手段，敢出這般大言？」行者道：「你這潑物！是也不曾見我老孫的手段。」那妖魔道：「你師父偷盜我的衣服，實是我拿住了，如今待要蒸吃。你是個甚麼好漢，就敢上我的門來取討？」行者道：「我師父乃忠良正直之僧，豈有偷你甚麼妖物之理？」妖魔道：「我在山路邊點化一座仙莊，你師父潛入裡面，心愛情慾，將我三領納錦綿裝背心兒偷穿在身，見有贓證，故此我才拿他。你今果有手段，即與我比勢：假若三合敵得我，饒了你師之命；如敵不過我，教你一路歸陰。」
行者笑道：「潑物！不須講口，但說比勢，正合老孫之意。走上來，吃吾之棒。」那怪物那怕甚麼賭鬥，挺鋼槍劈面迎來。這一場好殺！你看那：
金箍棒舉，長桿槍迎。金箍棒舉，亮爍爍似電掣金蛇；長桿槍迎，明晃晃如龍離黑海。那門前小妖擂鼓，排開陣勢助威風；這壁廂大聖施功，使出縱橫逞本事。他那裡一桿槍，精神抖擻；我這裡一條棒，武藝高強。正是英雄相遇英雄漢，果然對手才逢對手人。那魔王口噴紫氣盤煙霧，這大聖眼放光華結繡雲。只為大唐僧有難，兩家無義苦爭論。
他兩個戰經三十合，不分勝負。那魔王見孫悟空棍法齊整，一往一來，全無些破綻，喜得他連聲喝采道：「好猴兒，好猴兒，真個是那鬧天宮的本事。」這大聖也愛他槍法不亂，右遮左擋，甚有解數，也叫道：「好妖精，好妖精。果然是一個偷丹的魔頭。」二人又鬥了一二十合，那魔王把槍尖點地，喝令小妖齊來。那些潑怪一個個拿刀弄杖，執劍掄槍，把個孫大聖圍在中間。行者公然不懼，只叫：「來得好，來得好，正合吾意。」使一條金箍棒，前迎後架，東擋西除。那夥群妖莫想肯退。行者忍不住焦躁，把金箍棒丟將起去，喝聲：「變！」即變作千百條鐵棒，好便似飛蛇走蟒，盈空裡亂落下來。那夥妖精見了，一個個魄散魂飛，抱頸縮頭，盡往洞中逃命。老魔王唏唏冷笑道：「那猴不要無禮，看手段。」即忙袖中取出一個亮灼灼白森森的圈子來，望空拋起，叫聲：「著！」唿喇一下，把金箍棒收做一條，套將去了。弄得孫大聖赤手空拳，翻觔斗逃了性命。那妖魔得勝回歸洞，行者朦朧失主張。這正是：
道高一尺魔高丈，性亂情昏錯認家。可恨法身無坐位，當時行動念頭差。
畢竟不知這番怎麼結果，且聽下回分解。
English
Feelings Tangled, the Nature Led Astray, All Through Love's Craving; the Spirit Dazed, the Heart Stirred, They Meet the Demon Lord
The lyric says:
Sweep the ground of the heart again and again; brush the dust of passion away bit by bit. Let no pit and trench swallow the Buddha Vairocana. Only when the root-nature is ever pure may one speak of the First Beginning.The candle of the nature must be trimmed and watched; at the Brook of Cao let breath come and go freely. Do not let the ape and the horse grow rough of breath and cry. Let the breath flow soft through night and day: only so is the work made plain.
This lyric, to the tune “The Son of Nanke,” tells only how the Tang monk escaped the calamity of Reach-Heaven River's frozen ice, and was borne across to the farther shore on the back of the white turtle. The four of master and disciples took the great road, pressing west. It was the very scene of hard winter: the wood-light hazy and pale in the mist; the bones of the hills crisp and clear beyond the waters.
As master and disciples went, suddenly another great mountain rose and blocked the way. The road was narrow and the cliffs high, the rocks many and the ridges steep: hard going for man and horse. The Tang monk reined up on the horse and called: “Disciples.” Pilgrim Sun, with Zhu Bajie and Sha Monk, came near and stood attending: “Master, what are your orders?” The Tang monk said: “You see how high that mountain ahead: I fear tigers and wolves at mischief, demon beasts to hurt men. This time be careful!” Pilgrim said: “Master, set your heart at ease. We three brothers are one in heart and mind, turned to the right and seeking the truth: set loose our art of taming monsters and subduing demons — what tigers, wolves and demon beasts are there to fear?” The Tang monk, hearing, could only ease his mind and go on. At the mouth of the valley they spurred the horse up the cliff, and looked carefully up: a fine mountain:
Cragged and towering; sheared and sublime. Cragged and towering, it stabs the empyrean; sheared and sublime, it bars the azure void. Strange rocks heaped in confusion like a crouching tiger; gray pines slanting a-hang like flying dragons. On the ridge the birds cry, their sweet notes lovely; before the cliff the plum opens, its strange fragrance thick. The ravine waters ripple, running cold; the peak-clouds darken, coming ominous. And then the whirling snow, the biting wind, the roaring hungry tiger bawling in the mountain. The cold crows choose their trees and find no perch; the wild deer hunt their dens and leave no certain track. The pity of it — the traveler can hardly advance: brow knitted, face anxious, he muffles up his head.
The four of master and disciples braved the snow and charged the cold, shivering, and passed over those peaked ridges, and saw far off in a mountain hollow terraces and towers standing high, houses quiet and secluded. The Tang monk said gladly from the saddle: “Disciples, a day of hunger and cold both. Happily there are towers and houses in that hollow: surely farmsteads, or a nunnery, a temple. Let us beg a meal there, eat, and go on.” Pilgrim, hearing, opened his eyes wide and looked: on that side, baleful clouds banked dim, evil airs swarming thick. He turned to the Tang monk: “Master, that is no good place.” The Tang monk said: “There are towers and pavilions to be seen: why no good place?” Pilgrim laughed: “Master, how would you know? On the western roads are many demon monsters, deft at conjuring up manors. Towers and houses of any kind, halls and pavilions, they can all conjure and gull men with. You know the saying ‘The dragon breeds nine kinds’: one kind is named the shen, the mirage. The shen's breath casts a shine like towers over shallow pools. When the great rivers are wrapped in fog, the shen shows such sights. Let birds fly over, and they are sure to light and rest their wings: thousands upon thousands, every one swallowed down in one breath. No trick harms men worse. That quarter's airs are baleful: by no means enter.”
The Tang monk said: “If we must not enter — yet I am truly hungry.” Pilgrim said: “If Master is hungry, dismount, I beg, and sit here on this level ground, while I go elsewhere and beg a meal for you.” The Tang monk did as he was told and dismounted; Bajie held the reins; Sha Monk set down the load, opened the bundle, took out the alms bowl, and handed it to Pilgrim. Pilgrim took the bowl in his hand and charged Sha Monk: “Worthy brother, do not go forward. Guard Master well, sitting quiet here, and when I come back with the meal we go west.” Sha Monk took the word. Pilgrim said further to the Tang monk: “Master, this place has more bale than blessing: by no means stir and go elsewhere. Old Sun goes begging the meal.” The Tang monk said: “No more words: only go quick and come quick. I wait here.” Pilgrim turned to go — and came back again: “Master, I know you have no gift for sitting: I will give you a charm of rest.” He took the gold-banded staff, flourished it, and drew a circle in the level ground all about, and begged the Tang monk to sit in the middle, with Bajie and Sha Monk attending at either side, the horse and the luggage close at hand. Palms together to the Tang monk, he said: “This circle old Sun draws is stronger than walls of bronze and iron. Let there be tigers, leopards, wolves and beasts, demons, devils and monsters — none dare come near. Only you must not step outside the circle: sit quiet in the middle, and I promise you safe. But step outside the ring, and certain ruin meets you. A thousand times, ten thousand times — my earnest word, my earnest word.” The Tang monk followed his word, and master and disciples sat down in composure.
Pilgrim rode his cloud to find a village and beg a meal, and made straight south, when suddenly he saw ancient trees rearing to the sky: a village homestead. He pressed down his cloud and looked carefully — and this is what he saw:
Snow bullies the withered willows; ice has sealed the square pond. Sparse tall bamboo sways its green; dark and dense the tall pines hold their emerald. A few thatched cottages half done in silver; a little bridge aslant, laid in powder. By the hedge the narcissus just opening; under the eaves icicles hang like frozen chopsticks. The chill wind sighs, bearing a strange fragrance; the snow lies so deep one cannot find where the plum is in bloom.
Pilgrim walked about viewing the village, when he heard a creak: at the sound of the wicker gate out came an old man, a goosefoot staff in hand, a sheepskin cape over his head, a ragged gown on his body, rush sandals on his feet. Leaning on his staff, he tipped his face to heaven: “The northwest wind is up — clear tomorrow.” He had scarcely spoken when out from behind ran a lapdog, which fell to barking at Pilgrim, yap, yap. Only then the old man turned his head, saw Pilgrim holding the alms bowl, and made a salutation. “Worthy patron: your monk is of the Great Tang in the Land of the East, sent by imperial decree to the Western Heaven to worship Buddha and seek scriptures. Passing your honored place just now — my master's belly is empty, and I have come to your house to beg a meal.” The old man, hearing, nodded and tapped his staff: “Elder, beg no meal here: you have lost your road.” Pilgrim said: “Not lost.” The old man said: “The great road to the Western Heaven runs straight north. From here it is a thousand li: why not go back and find the great road?” Pilgrim laughed: “It is straight north. My master sits this moment on the great road, waiting for me to beg the meal.” The old man said: “Monk, you rave. Your master waits on the great road for your begging: at a thousand li, even walking, it would take you six or seven days, and six or seven days back — would that not starve him?” Pilgrim laughed: “To tell the truth, worthy patron: I left my master barely the time it takes a cup of tea to cool, and here I am already. Now I will beg the meal and hurry back for the noon meal besides.”
The old man, hearing, was frightened in his heart: “This monk is a ghost — a ghost!” He whipped about and made to go inside. Pilgrim seized him: “Where away, patron? If there is a meal, beg me some quickly.” The old man said: “Not convenient, not convenient. Try another house.” Pilgrim said: “Patron, you are past all sense. You say it is a thousand li from here: try another house, and is it not another thousand? You would starve my master outright.” The old man said: “To tell you the truth, my household, old and young, is six or seven mouths: I have but just washed three sheng of rice and put it on the fire, and it is not yet cooked. Go turn elsewhere and come back.” Pilgrim said: “The ancients said: ‘Better sit at one house than try three.’ Your humble monk will wait here.” The old man, pestered so close, lost his temper and raised the goosefoot staff to strike. Pilgrim, utterly unafraid, took seven or eight blows square on his bare pate, taking them for a scratching of itches. The old man said: “A knocking-head of a monk!” Pilgrim laughed: “Old gentleman, beat as you please — only keep the count exactly: one stroke, one sheng of rice. Measure it out slowly.” The old man, hearing, flung down the staff in haste, ran in, and clapped the door, bawling only: “A ghost, a ghost!” The whole household, terrified, shut the doors before and behind.
Pilgrim, seeing the door shut, thought: “The old wretch said he had just washed rice and set it boiling: true or false? The saying goes: ‘The Way converts the worthy; the Buddha converts the dull.’ Let old Sun go in and see.” The good Great Sage pinched the sign, worked the art of invisibility, and walked straight into the kitchen to look: truly the pot was steaming, half a pot of dry rice cooked. He pushed the alms bowl in and heaped it full, rode his cloud, and turned back — no more of that.
Now the Tang monk sat in the circle, waiting a long while, and Pilgrim did not come back. He leaned forward and gazed off blankly: “Where has the monkey gone begging?” Bajie laughed at his side: “Who knows where he has gone sporting? Beg a meal indeed — and here he keeps us in jail.” The Tang monk said: “What do you mean, in jail?” Bajie said: “Master, you do not know, it seems. The ancients drew a circle on the ground for a jail. He drew a ring with his staff, stronger than iron walls and bronze bulwarks: but if tigers, wolves or demon beasts should come, how would it stop them? We should only be handed over to be eaten for nothing.” The Tang monk said: “Wuneng — what would you have done?” Bajie said: “Here there is neither shelter from wind nor shield from cold. If you ask old Pig, we should follow the road and walk west a while. Brother, with his meal begged and his cloud mounted, will come quick as lightning, and catch us up. If he has food, we eat and go. Sitting here so long, my feet are freezing!”
The Tang monk, hearing this — it was the luckless star arrived. So he followed the Idiot, and out of the circle they went together. Bajie led the horse, Sha Monk shouldered the load, and the elder walked on along the road. Presently they came to the place of towers and pavilions: it was a house sitting north and facing south. Outside the gate, a whitewashed wall shaped in the character eight, and a gateway of inverted lotus, bracketed like a grain measure, all painted in five colors. The door stood half open, half shut. Bajie tied the horse to the stone drum of the threshold; Sha Monk set down his load; the Tang monk, fearing the wind, sat on the door-sill. Bajie said: “Master, this must be the seat of a duke or a marquis, the house of a minister. No one at the front gate: doubtless all inside warming at the fire. Sit you here, and let me go in and look.” The Tang monk said: “Be careful — do not give offense.” The Idiot said: “I know. Since I came over to the gate of Chan, I have learned a manner or two of late: no village lout, I.”
The Idiot slung the nail-rake at his waist, squared his green brocade gown, and walked in, prim and proper. Within were three great hall-rooms, curtains hung high, still and quiet, no trace of anyone, nor table, chair, or household gear. Round behind the screen door he went further in: a passage hall. Behind the hall stood a great tower, its latticed windows half open, where dimly showed a canopy of yellow damask. The Idiot said: “Someone must be asleep, afraid of the cold.” He made no distinction of without or within, but strode straight up into the tower. Lifting the curtain with his hand to look — the Idiot staggered back a step. For under that canopy, on an ivory bed, lay a heap of bones, gleaming white: a skull as big as a peck-measure, and shank-bones four or five feet long. The Idiot, steadied, could not keep the tears from dropping down his cheeks; he nodded at the skeleton and sighed: “You must have been—”
A marshal's frame in what age, what reign? A great general of what state, what kingdom?A hero then, contending for mastery; today, forlorn, sinew and bone laid bare.No wife or children come to tend you; no soldiers burning incense at your tomb.Vain to look on such a sight, and worthy all of sighs: the pity of it — a man of conquest and of crowns.”
Bajie was still sighing when a flash of firelight showed behind the canopy. The Idiot said: “Someone must keep the incense behind there.” He turned quickly, passed the curtain, and looked: it was only the light through the tower's pierced window. On that side stood a table of painted lacquer, and on the table, tumbled together, several pieces of brocade-padded clothing. The Idiot picked them up and looked: three quilted, brocade-stitched waistcoats.
Never stopping to ask if it were right, he carried them down the tower, out of the hall, straight to the gate: “Master, there is not a soul in this place: it is a house of the dead. Old Pig walked in and up to the high tower, and in the yellow damask canopy a heap of bones. By the passage tower were three brocade-stitched waistcoats, and I have brought them: luck of a kind for our journey. The weather is cold, and this is their very use. Master, take off your gown and wear one underneath, for comfort's sake — spare yourself the cold.” The Tang monk said: “No, no. The law says: ‘Taking openly or taking secretly, it is all theft.’ If someone learns of it and overtakes us, and the matter goes to the magistrate, theft it is, past question. Put them back where they hung. We will sit here out of the wind, and walk when Wukong comes. We who have left home must not love such trifles.” Bajie said: “Not a soul in sight — the very chickens and dogs do not know it: only we know. Who would inform against me? Where is the witness? It is as if I had picked them up: where is the open taking, where the secret?” The Tang monk said: “You do wrong. Though no man knows it, does heaven not see? The Dark Emperor gave his lesson: ‘In the dark room, the heart cheats — but the eyes of the spirits are as lightning.’ Take them back this instant, and do not love what is not yours by right.”
The Idiot would not hear it for anything, and said to the Tang monk, laughing: “Master, I have lived my life and worn a waistcoat or two, but never such brocade-stitched ones. If you will not wear one, let old Pig try the new thing, and warm his backbone. When brother comes, off they come, back they go, and on we walk.” Sha Monk said: “If you put it so, I will wear one too.” The two took off their outer gowns together and pulled the waistcoats on. They had but tightened the strings when, somehow, they could not stand steady, and flopped down in a fall. The waistcoats outdid the ropemaker's art: in a moment their arms were pinned behind, bound fast to the breast. The Tang monk, in an agony, stamped and complained, and hurried to untie them — but how should they untie? The three of them bawled without cease — and the shouting woke the demon lord.
That whole tower and house was truly the demon's conjuring, and all day he took men there. He sat in his cave when suddenly he heard the sound of woe, hurried out the door to look, and truly saw men bound. The demon called his little demons and came with them to that place, gathered in the shape of tower and house, helped up the Tang monk, led the white horse, shouldered the luggage, and carried Bajie and Sha Monk off to the cave together. The old demon mounted the terrace and sat high; the little demons pushed the Tang monk to the terrace's edge, and he knelt upon the ground. The demon asked: “What country's monk are you? How are you so bold, to steal my clothes in broad day?” The Tang monk, dropping tears, told him: “Your humble monk is sent by the imperial seal of the Great Tang in the Land of the East to the Western Heaven for scriptures. His belly being empty, I sent my eldest disciple to beg a meal, and he is not returned. I did not keep his words, and blundered into your immortal court to shelter from the wind. These two disciples of mine, loving trifles, brought out the clothes. I would never have the heart to spoil anything: I bade them carry the things back where they lay. They would not hear me, and would try them on to warm their backs — and so, unhappily, fell into the Great King's snare, and I am taken. I beg your mercy, spare this wretched life, let me seek the true scriptures, and the Great King's kindness shall be entered forever, and told through the Land of the East a thousand ages.” The demon laughed: “Here I have often heard it said: whoever eats one piece of the Tang monk's flesh, his white hair turns black again, his fallen teeth grow anew. Lucky today — you came uninvited: and you look for mercy still? What is your eldest disciple's name, and where did he go begging?” Bajie, hearing, opened his mouth at once and proclaimed: “My brother is Sun Wukong, the Great Sage Equal to Heaven, who wrecked the Heavenly Palace five hundred years ago.”
The demon, hearing it was the Great Sage Equal to Heaven, Sun Wukong, was greatly taken aback: he said nothing, but thought in his heart: “Long have I heard what powers that fellow has; now we have met unlooked for.” He called: “Lads, bind the Tang monk; take the treasures off those two, change them for two cords, and bind them too. Carry them behind for now. When I have taken his eldest brother, we will scrub the lot, and steam the whole cageful for our eating.” The little demons answered with a shout, bound all three together, and carried them behind; the white horse was tied at the trough, the luggage stored in the house. The demons whetted their weapons every one, ready to take Pilgrim — no more of that.
Now Pilgrim Sun, with his bowl of begged food from the village in the south, rode his cloud back by the old road, came to the level place on the slope, pressed down his cloud — and the Tang monk was nowhere to be seen, nor where he had gone. The circle drawn by the staff was still there; only men and horse were gone. He looked back at the place of towers and terraces: gone too, and nothing but strange rocks at the mountain's root. Pilgrim's heart sank: “No need to say it: they have met that deadly hand.” He hurried along the road, following the hoofprints, and gave chase westward.
Five or six li he went, in the very depths of grief, when from beyond the northern slope he heard voices. He looked: an old man, a felt cloak over his body, a warm cap over his head, on his feet a pair of half-new, half-old oiled boots, a dragon-head staff in his hand; and behind him a young page, carrying a spray of winter-plum blossom, walking down the slope humming a song. Pilgrim set down the bowl, met him face to face, and made his salutation: “Old sir — your humble monk greets you.” The old man returned the courtesy: “Where do you come from, elder?” Pilgrim said: “We come from the Land of the East, bound for the Western Heaven to worship Buddha and seek scriptures: master and disciples, four in company. My master being hungry, I went specially to beg a meal, and left the other three sitting on the level of the slope to wait. Coming back, they were gone: what road they took I cannot tell. May I ask, sir: did you see them?” The old man, hearing, laughed aloud, coldly: “Of your three, was one long of snout and big of ear?” Pilgrim said: “There was, there was.” “And another with a face the color of bad luck, leading a white horse, with a pale-faced fat monk?” Pilgrim said: “Yes, yes, yes.” The old man said: “You have lost the road. Do not look for them: let each look to his own life.” Pilgrim said: “The pale-faced one is my master; the oddly-fashioned ones my brothers. We swore one devout heart together, to go to the Western Heaven for scriptures: how should I not look for them?” The old man said: “As I passed just now I saw them take the wrong path and walk straight into the demon's mouth.” Pilgrim said: “I beg you, sir, instruct me: what demon is it? Where does he dwell? Then I can go to his door and demand them back, and get on west.” The old man said: “This mountain is called the Gold Mountain. Before the mountain is the Gold Cave, and in the cave dwells the One-Horned Rhinoceros King. That king's powers are vast, his might towering. Your three are dead men this time beyond doubt. If you go looking, I fear not even you are safe: better not to go. I dare not stop you, and dare not keep you: measure it in your own heart.”
Pilgrim bowed again and again in thanks: “My thanks for your instruction, sir. But how should I not seek them?” He poured the begged food out for the old man, and made the empty bowl his own care. The old man set down his staff, took the bowl, handed it to the page, showed his true form, and the two knelt down together, knocking their heads: “Great Sage, your humble gods dare not conceal it: we two are the mountain god and the local earth god of this mountain, waiting here to receive you. This meal, bowl and all, we will keep for you, Great Sage, that you may go light and put forth your powers. When the Tang monk is rescued from his trouble, we will render up the meal to him again: so will the Great Sage's courtesy and filial devotion appear.” Pilgrim shouted: “You hairy devils, asking for a beating! Knowing I had come, why not meet me early — instead of skulking with your heads half hidden? What reason is that?” The earth god said: “The Great Sage's temper is quick: your humble gods dared not be rash, fearing to offend your countenance — hence the hidden shapes and the telling.” Pilgrim, his anger cooling, said: “The beating stands against you. Keep my bowl carefully, while I go take that monster.” Earth god and mountain god took the charge.
The Great Sage then tightened his tiger-sinew sash, hitched up his tiger-skin kilt, took up the gold-banded staff, and made straight for the front of the mountain to find the demon cave. Round past a crag he saw jumbled rocks glistening, and by the emerald cliff two doors of stone, and outside the gate a crowd of little demons whirling spears and dancing swords. Truly:
Mist and cloud congealed in splendor; mosses heaped in green. Grim strange rocks in rows; a twisting path winding and rough. Gibbons whistled, birds sang, the scenery fair; larks and phoenixes flew dancing, like Penglai and Yingzhou. On the sunny side a few plum trees just opening; warming in the mild air, a thousand bamboo canes green of themselves. Below the steep cliff, in the deep ravine: below the steep cliff the snow heaped like powder; in the deep ravine the water sealed with ice. In both woods the pines and cypresses, fair a thousand years; a few clusters of mountain camellia, red as their fellows.
The Great Sage could not look his fill; he swung into his stride and came straight to the gate, and called at the top of his voice: “You little demons! In with you quickly, and tell your cave lord: I am the Great Sage Equal to Heaven, Sun Wukong, disciple of the holy monk of the Tang. Tell him to hand out my master quickly, and spare your lives.”
The little demons hurried into the cave to report: “Great King — outside is a hairy-faced, hook-beaked monk who calls himself the Great Sage Equal to Heaven, Sun Wukong, come to demand his master.” The demon king, hearing, rejoiced through and through: “Just the one I wanted. Since I left my own palace and came down into the world of dust, I have never tried my arts. Today he comes: surely a match for me.” He called the little demons to fetch out his weapon. The demons of the cave, great and small, braced every one in high spirits, and quickly carried out a steel-tipped spear twelve feet long and handed it to the old monster. The old monster gave the word: “Lads, each in his place! Forward, and rewarded; backward, and put to death!” The demons took the word and followed the old monster out the gate, calling: “Which of you is Sun Wukong?”
Pilgrim slipped aside and looked — and how fierce and ugly the demon king was:
One horn jagged; two eyes flashing bright. On his crown the hide rough and ridged; at his ear-roots black flesh shining smooth. His tongue so long it stirred his nostrils; his jaws so wide, the plate-teeth yellow. Hide blue-black as indigo; sinews kinked and hard as steel. Like a rhinoceros, yet he does not gaze at the water; like a bull, yet he plows no wild field. Nothing of the moon-gazing, cloud-plowing use; all of the heaven-bullying, earth-shaking strength. Two hands of burnt sinew, blue as indigo; with manly might upholds the steel-tipped spear. Look close at such a fierce array: fitly he is named the Rhinoceros King.
The Great Sage Sun came forward: “Your grandfather Sun is here. Hand over my master this instant, and neither of us takes hurt; say half the word ‘no,’ and I will leave you dead without a plot to bury you in!” The demon shouted: “You bold, brazen ape-fiend! What arts have you, to talk so big?” Pilgrim said: “You brazen thing! You have never seen old Sun's arts, have you?” The demon said: “Your master stole my clothes: truly I took him, and mean now to steam and eat him. What sort of hero are you, to come hammering at my door for him?” Pilgrim said: “My master is a monk loyal and upright: when would he steal any trifle of yours?” The demon said: “On the mountainside I conjured up an immortal manor: your master crept inside, his heart afire with greed, and stole three brocade-padded waistcoats and wore them on his body. With the stolen goods for proof I took him. If you truly have the art, match powers with me now: hold me three rounds, and I spare your master's life; fail, and I send you down the road to the dark land together.”
Pilgrim laughed: “Brazen thing! No more talk: match powers — that is old Sun's own mind. Step up, and taste my staff.” The monster feared no battle: he leveled the steel spear and met him full in the face. A fine fight! Look:
The gold-banded staff rises; the long-shafted spear comes on. The gold-banded staff rises, glittering, a golden snake struck by lightning; the long-shafted spear comes on, gleaming bright, a dragon leaving the black sea. There, before the gate, the little demons beat the drums and draw the ranks to swell the fierceness; here, the Great Sage works his art, free and sweeping, showing his craft. His one spear, braced in high spirits; my one staff, lofty in its art. Truly hero meeting hero: a match at last has found its match. The demon king's mouth spews purple vapor, coiling mist and smoke; the Great Sage's eyes flash radiance, knotting embroidered cloud. All because the monk of Tang is in peril: two houses, honor thrown away, wrangle bitterly.
The two fought thirty rounds with no decision. The demon king, seeing Pilgrim's staff-work so orderly, one thrust, one parry, without a flaw, could not clap enough: “Good monkey, good monkey — the very arts that wrecked the Heavenly Palace.” And the Great Sage loved his spear-work too, never in disorder, parrying right and blocking left, full of method, and cried: “Good monster, good monster — truly an elixir-stealing devil of the first order.” They fought another ten rounds, twenty, when the demon king set his spear-point in the ground, shouted the word, and the little demons came on together: those brazen fiends, knife and cudgel in hand, sword and spear swinging, ringed the Great Sage round in the middle. Pilgrim, utterly unafraid, only called: “Come on, come on — just as I would have it.” He plied the gold-banded staff, meeting in front, fending behind, blocking east, clearing west. That pack of demons would not give back for anything. Pilgrim, his temper fraying, flung the gold-banded staff into the air, cried “Change!”, and it turned into hundreds upon hundreds of iron staffs: like flying serpents, running pythons, they came raining down through the sky. That pack of spirits, seeing, scattered soul and spirit, hugging their necks, ducking their heads, fleeing for their lives into the cave. The old demon king laughed coldly, hee-hee: “Monkey, none of your rudeness — mind my art.” From his sleeve he swiftly took a circle, gleaming bright, gleaming white, tossed it into the air, and cried: “Light!” — and with a whoosh it gathered the gold-banded staff back into one and swept it away. The Great Sage Sun, empty-handed, turned a somersault and saved his life. The demon king, victor, went back to his cave; Pilgrim, dazed, knew not which way to turn. And this is it:
The Way grows a foot; the demon grows ten feet. Nature in disorder, feelings dim, he mistook the house.The pity of it — the dharma-body had no seat: at that moment the first stirring thought went wrong.
But how it would come out this time? Listen to the next chapter to find out.
Chapter 51
Traditional Chinese
第五十一回 心猿空用千般計 水火無功難煉魔
話說齊天大聖空著手敗了陣，來坐於金山後，撲梭梭兩眼滴淚，叫道：「師父啊，指望和你：
佛恩有德有和融，同幼同生意莫窮。同住同修同解脫，同慈同念顯靈功。同緣同相心真契，同見同知道轉通。豈料如今無主杖，空拳赤腳怎興隆！
大聖悽慘多時，心中暗想道：「那妖精認得我，我記得他在陣上誇獎道：『真個是鬧天宮之類！』這等啊，決不是凡間怪物，定然是天上兇星，想因思凡下界。又不知是那裡降下來魔頭，且須上界去查勘查勘。」
行者這才是以心問心，自張自主，急翻身，縱起祥雲，直至南天門外。忽擡頭見廣目天王，當面迎著長揖道：「大聖何往？」行者道：「有事要見玉帝。你在此何幹？」廣目道：「今日輪該巡視南天門。」說未了，又見那馬、趙、溫、關四大元帥作禮道：「大聖，失迎。請待茶。」行者道：「有事哩。」遂辭了廣目並四元帥，徑入南天門裡，直至靈霄殿外，果又見張道陵、葛仙翁、許旌陽、丘弘濟四天師，並南斗六司、北斗七元，都在殿前迎著行者，一齊起手道：「大聖如何到此？」又問：「保唐僧之功完否？」行者道：「早哩，早哩，路遙魔廣，才有一半之功。見如今阻住在金山金洞。有一個兕怪，把唐師父拿於洞裡，是老孫尋上門與他交戰一場，那廝神通廣大，把老孫的金箍棒搶去了，因此難縛魔王。疑是上界那個兇星思凡下界，又不知是那裡降來的魔頭，老孫因此來尋尋玉帝，問他個鉗束不嚴。」許旌陽笑道：「這猴頭還是如此放刁。」行者道：「不是放刁，我老孫一生是這口兒緊些，才尋的著個頭兒。」張道陵道：「不消多說，只與他傳報便了。」行者道：「多謝，多謝。」
當時四天師傳奏靈霄，引見玉陛。行者朝上唱個大喏道：「老官兒，累你，累你。我老孫保護唐僧往西天取經，一路凶多吉少，也不消說。於今來在金山，金洞，有一兕怪，把唐僧拿在洞裡，不知是要蒸，要煮，要晒。是老孫尋上他門，與他交戰，那怪卻就有些認得老孫，卓是神通廣大，把老孫的金箍棒搶去，因此難縛妖魔。疑是上天兇星，思凡下界，為此老孫特來啟奏。伏乞天尊垂慈洞鑒，降旨查勘兇星，發兵收剿妖魔，老孫不勝戰慄屏營之至。」卻又打個深躬道：「以聞。」傍有葛仙翁笑道：「猴子是何前倨後恭？」行者道：「不敢，不敢。不是甚前倨後恭，老孫於今是沒棒弄了。」
彼時玉皇天尊聞奏，即忙降旨可韓司知道：「既如悟空所奏，可隨查諸天星斗、各宿神王，有無思凡下界，隨即覆奏施行，以聞。」可韓丈人真君領旨，當時即同大聖去查。先查了四天門門上神王官吏。次查了三微垣垣中大小群真。又查了雷霆官將陶、張、辛、鄧，苟、畢、龐、劉。最後才查三十三天，天天自在。又查二十八宿：東七宿：角、亢、氐、房、參、尾、箕；西七宿：斗、牛、女、虛、危、室、壁；南七宿、北七宿：宿宿安寧。又查了太陽、太陰、水、火、木、金、土七政；羅睺、計都、炁孛四餘。滿天星斗，並無思凡下界。行者道：「既是如此，我老孫也不消上那靈霄寶殿。打攪玉皇大帝，深為不便。你自回旨去罷，我只在此等你回話便了。」那可韓丈人真君依命。孫行者等候良久，作詩紀興曰：
風清雲霽樂昇平，神靜星明顯瑞禎。河漢安寧天地泰，五方八極偃戈旌。
那可韓司丈人真君歷歷查勘，回奏玉帝道：「滿天星宿不少，各方神將皆存，並無思凡下界者。」玉帝聞奏：「著孫悟空挑選幾員天將，下界擒魔去也。」
四大天師奉旨意，即出靈霄寶殿，對行者道：「大聖啊，玉帝寬恩，言天宮無神思凡，著你挑選幾員天將，擒魔去哩。」行者低頭暗想道：「天上將不如老孫者多，勝似老孫者少。想我鬧天宮時，玉帝遣十萬天兵，佈天羅地網，更不曾有一將敢與我比手。向後來，調了小聖二郎，方是我的對手。如今那怪物手段又強似老孫，卻怎麼得能夠取勝？」許旌陽道：「此一時，彼一時，大不同也。常言道：『一物降一物』哩。你好違了旨意？但憑高見，選用天將，勿得遲疑誤事。」行者道：「既然如此，深感上恩，果是不好違旨；一則老孫又不可空走這遭。煩旌陽轉奏玉帝，只教托塔李天王與哪吒太子去罷，他還有幾件降妖兵器，且下界與那怪見一仗，以看如何。果若能擒得他，是老孫之幸；若不能，那時再作區處。」
真個那天師啟奏了玉帝，玉帝即令李天王父子率領眾部天兵，與行者助力。那天王即奉旨來會行者。行者又對天師道：「蒙玉帝遣差天王，謝謝不盡。還有一事，再煩轉達：但得兩個雷公使用，等天王戰鬥之時，教雷公在雲端裡下個雷㨝，照頂門上錠死那妖魔，深為良計也。」天師笑道：「好好好。」天師又奏玉帝，傳旨教九天府下點鄧化、張蕃二雷公，與天王合力縛妖救難。遂與天王、孫大聖徑下南天門外。
頃刻而到。行者道：「此山便是金山。山中間乃是金洞。列位商議，卻教那個先去索戰？」天王停下雲頭，扎住天兵在於山南坡下道：「大聖素知小兒哪吒，曾降九十六洞妖魔，善能變化，隨身有降妖兵器，須教他先去出陣。」行者道：「既如此，等老孫引太子去來。」
那太子抖擻雄威，與大聖跳在高山，徑至洞口，但見那洞門緊閉，崖下無精。行者上前高叫：「潑魔！快開門，還我師父來也。」那洞裡把門的小妖看見，急報道：「大王，孫行者領著一個小童男，在門前叫戰哩。」那魔王道：「這猴子鐵棒被我奪了，空手難爭，想是請得救兵來也。」叫：「取兵器。」魔王綽槍在手，走到門外觀看，那小童男生得相貌清奇，十分精壯。真個是：
玉面嬌容如滿月，朱脣方口露銀牙。眼光掣電睛珠暴，額闊凝霞髮髻髽。繡帶舞風飛彩焰，錦袍映日放金花。環絛灼灼攀心鏡，寶甲輝輝襯戰靴。身小聲洪多壯麗，三天護教惡哪吒。
魔王笑道：「你是李天王第三個孩兒，名喚做哪吒太子，卻如何到我這門前呼喝？」太子道：「因你這潑魔作亂，困害東土聖僧，奉玉帝金旨，特來拿你。」魔王大怒道：「你想是孫悟空請來的。我就是那聖僧的魔頭哩。量你這小兒曹有何武藝，敢出朗言？不要走，吃吾一槍。」
這太子使斬妖劍，劈手相迎。他兩個搭上手，卻才賭鬥，那大聖急轉山坡，叫：「雷公何在？快早去，著妖魔下個雷㨝，助太子降伏來也。」鄧、張二公即踏雲光，正欲下手，只見那太子使出法來，將身一變，變作三頭六臂，手持六般兵器，望妖魔砍來；那魔王也變作三頭六臂，三柄長槍抵住。這太子又弄出降妖法力，將六般兵器拋將起去。是那六般兵器？卻是砍妖劍、斬妖刀、縛妖索、降魔杵、繡球、火輪兒。大叫一聲：「變！」一變十，十變百，百變千，千變萬，都是一般兵器，如驟雨冰雹，紛紛密密，望妖魔打將去。那魔王公然不懼，一隻手取出那白森森的圈子來，望空拋起，叫聲：「著！」唿喇的一下，把六般兵器套將下來。慌得那哪吒太子赤手逃生。魔王得勝而回。
鄧、張二雷公在空中暗笑道：「早是我先看頭勢，不曾放了雷㨝。假若被他套將去，卻怎麼回見天尊？」二公按落雲頭，與太子來山南坡下，對李天王道：「妖魔果神通廣大。」悟空在傍笑道：「那廝神通也只如此，爭奈那個圈子利害。不知是甚麼寶貝，丟起來善套諸物。」哪吒恨道：「這大聖甚不成人。我等折兵敗陣，十分煩惱，都只為你，你反喜笑何也？」行者道：「你說煩惱，終然我老孫不煩惱？我如今沒計奈何，哭不得，所以只得笑也。」
天王道：「似此怎生結果？」行者道：「憑你等再怎計較；只是圈子套不去的，就可拿住他了。」天王道：「套不去者，惟水火最利。常言道：『水火無情。』」行者聞言道：「說得有理。你且穩坐在此，待老孫再上天走走來。」鄧、張二公道：「又去做甚的？」行者道：「老孫這去，不消啟奏玉帝，只到南天門裡，上彤華宮，請熒惑火德星君來此放火，燒那怪物一場，或者連那圈子燒做灰燼，捉住妖魔。一則取兵器還汝等歸天，二則可解脫吾師之難。」太子聞言甚喜道：「不必遲疑，請大聖早去早來，我等只在此拱候。」
行者縱起祥光，又至南天門外。那廣目與四將迎道：「大聖如何又來？」行者道：「李天王著太子出師，只一陣，被那魔王把六件兵器撈了去了。我如今要到彤華宮請火德星君助陣哩。」四將不敢久留，讓他進去。至彤華宮，只見那火部眾神，即入報道：「孫悟空欲見主公。」那南方三炁火德星君整衣出門迎進道：「昨日可韓司查點小宮，更無一人思凡。」行者道：「已知。但李天王與太子敗陣，失了兵器，特來請你救援救援。」星君道：「那哪吒乃三壇海會大神，他出身時，曾降九十六洞妖魔，神通廣大，若他不能，小神又怎敢望也？」行者道：「因與李天王計議，天地間至利者，惟水火也。那怪物有一個圈子，善能套人的物件，不知是甚麼寶貝，故此說火能滅諸物，特請星君領火部到下方縱火燒那妖魔，救我師父一難。」
火德星君聞言，即點本部神兵，同行者到金山南坡下，與天王、雷公等相見了。天王道：「孫大聖，你還去叫那廝出來，等我與他交戰，待他拿動圈子，我卻閃過，教火德帥眾燒他。」行者笑道：「正是，我和你去來。」火德共太子、鄧、張二公立於高峰之上，與他眺戰。
這大聖到了金洞口，叫聲：「開門！快早還我師父。」那小怪又急通報道：「孫悟空又來了。」那魔帥眾出洞，見了行者道：「你這潑猴，又請了甚麼兵來耶？」這壁廂轉上托塔天王喝道：「潑魔頭！認得我麼？」魔王笑道：「李天王，想是要與你令郎報仇，欲討兵器麼？」天王道：「一則報仇要兵器，二來是拿你救唐僧。不要走，吃吾一刀。」那怪物側身躲過，挺長槍，隨手相迎。他兩個在洞前這場好殺。你看那：
天王刀砍，妖怪槍迎。刀砍霜光噴烈火，槍迎銳氣迸愁雲。一個是金山生成的惡怪，一個是靈霄殿差下的天神。那一個因欺禪性施威武，這一個為救師災展大倫。天王使法飛沙石，魔怪爭強播土塵。播土能教天地暗，飛沙善著海江渾。兩家努力爭功績，皆為唐僧拜世尊。
那孫大聖見他兩個交戰，即轉身跳上高峰，對火德星君道：「三炁用心者。」你看那個妖魔與天王正鬥到好處，卻又取出圈子來。天王看見，即撥祥光，敗陣而走。這高峰上火德星君忙傳號令，教眾部火神一齊放火。這一場真個利害，好火：
經云：「南方者火之精也。」雖星星之火，能燒萬頃之田；乃三炁之威，能變百端之火。今有火槍、火刀、火弓、火箭，各部神祗，所用不一。但見那半空中火鴉飛噪，滿山頭火馬奔騰。雙雙赤鼠，對對火龍。雙雙赤鼠噴烈焰，萬里通紅；對對火龍吐濃煙，千方共黑。火車兒推出，火葫蘆撒開。火旗搖動一天霞，火棒攪行盈地燎。說甚麼甯戚鞭牛，勝強似周郎赤壁。這個是天火非凡真利害，烘烘𤊨𤊨火風紅。
那妖魔見火來時，全無恐懼。將圈子望空拋起，唿喇一聲，把這火龍、火馬、火鴉、火鼠、火槍、火刀、火弓、火箭，一圈子又套將下去，轉回本洞，得勝收兵。
這火德星君手執著一桿空旗，招回眾將，會合天王等，坐於山南坡下，對行者道：「大聖啊，這個兇魔真是罕見。我今折了火具，怎生是好？」行者笑道：「不須報怨。列位且請寬坐坐，老孫再去去來。」天王道：「你又往那裡去？」行者道：「那怪物既不怕火，斷然怕水。常言道：『水能剋火。』等老孫去北天門裡，請水德星君施佈水勢，往他洞裡一灌，把魔王渰死，取物件還你們。」天王道：「此計雖妙，但恐連你師父都淹死也。」行者道：「沒事。渰死我師，我自有個法兒教他活來。如今稽遲列位，甚是不當。」火德道：「既如此，且請行，請行。」
好大聖，又駕觔斗雲，徑到北天門外。忽擡頭，見多聞天王向前施禮道：「孫大聖何往？」行者道：「有一事要入烏浩宮見水德星君。你在此作甚？」多聞道：「今日輪該巡視。」正說處，又見那龐、劉、苟、畢四大天將進禮邀茶。行者道：「不勞，不勞，我事急矣。」遂別卻門神，直至烏浩宮，著水部眾神即時通報。眾神報道：「齊天大聖孫悟空來了。」水德星君聞言，即將查點四海、五湖、八河、四瀆、三江、九派並各處龍王俱遣退。整冠束帶，接出宮門，迎進宮內道：「昨日可韓司查勘小宮，恐有本部之神思凡作怪，正在此點查江海河瀆之神，尚未完也。」行者道：「那魔王不是江河之神，此乃廣大之精。先蒙玉帝差李天王父子並兩個雷公下界擒拿，被他弄個圈子，將六件神兵套去。老孫無奈，又上彤華宮請火德星君帥火部眾神放火，又將火龍、火馬等物一圈子套去。我想此物既不怕火，必然怕水，特來告請星君施水勢，與我捉那妖精，取兵器歸還天將，吾師之難，亦可救也。」水德聞言，即令黃河水伯神王：「隨大聖去助功。」水伯自衣袖中取出一個白玉盂兒道：「我有此物盛水。」行者道：「看這盂兒能盛幾何？妖魔如何渰得？」水伯道：「不瞞大聖說。我這一盂乃是黃河之水，半盂就是半河，一盂就是一河。」行者喜道：「只消半盂足矣。」遂辭別水德，與黃河神躲離天闕。
那水伯將盂兒望黃河舀了半盂，跟大聖至金山，向南坡下見了天王、太子、雷公、火德，具言前事。行者道：「不必細講，且教水伯跟我去。待我叫開他門，不要等他出來，就將水往門裡一倒，那怪物一窩子可都渰死。我卻去撈師父的屍首，再救活不遲。」
那水伯依命，緊隨行者，轉山坡，徑至洞口，叫聲：「妖怪開門！」那把門的小妖，聽得是孫大聖的聲音，急又去報道：「孫悟空又來矣！」那魔聞說，帶了寶貝，綽槍就走，響一聲，開了石門。這水伯將白玉盂向裡一傾。那妖見是水來，撒了長槍，即忙取出圈子，撐住二門。只見那股水骨都都的只往外泛將出來。慌得孫大聖急縱觔斗，與水伯跳在高峰。那天王同眾都駕雲停於高峰之前，觀看那水，波濤泛漲，著實狂瀾，好水！真個是：
一勺之多，果然不測。蓋唯神功運化，利萬物而流漲百川。只聽得那潺潺聲振谷，又見那滔滔勢漫天。雄威響若雷奔走，猛湧波如雪捲顛。千丈波高漫路道，萬層濤激泛山巖。冷冷如漱玉，滾滾似鳴絃。觸石滄滄噴碎玉，回湍渺渺漩窩圓。低低凹凹隨流蕩，滿澗平溝上下連。
行者見了，心慌道：「不好啊！水漫四野，渰了民田，未曾灌在他的洞裡，曾奈之何？」喚水伯急忙收水。水伯道：「小神只會放水，卻不會收水。常言道：『潑水難收。』」咦！那座山卻也高峻，這場水只奔低流。須臾間，四散而歸澗壑。
又只見那洞外跳出幾個小妖，在外邊吆吆喝喝，伸拳邏袖，弄棒拈槍，依舊喜喜歡歡耍子。天王道：「這水原來不曾灌入洞內，枉費一場之功也。」行者忍不住心中怒發，雙手掄拳，闖至妖魔門首，喝道：「那裡走！看打！」諕得那幾個小妖丟了槍棒，跑入洞裡，戰兢兢的報道：「大王，不好了，打將來了！」那魔王挺長槍，迎出門前道：「這潑猴老大憊懶！你幾番家敵不過我，縱水火亦不能近，怎麼又踵將來送命？」行者道：「這兒子反說了哩。不知是我送命，是你送命？走過來，吃老外公一拳。」那妖魔笑道：「這猴兒強勉纏帳！我倒使槍，他卻使拳。那般一個筋䯞子拳頭，只好有個核桃兒大小，怎麼稱得個鎚子起也？罷罷罷，我且把槍放下，與你走一路拳看看。」行者笑道：「說得是，走上來。」
那妖撩衣進步，丟了個架子，舉起兩個拳來，真似打油的鐵鎚模樣。這大聖展足挪身，擺開解數，在那洞門前，與那魔王遞走拳勢。這一場好打。咦！
拽開大四平，踢起雙飛腳。韜脅劈胸墩，剜心摘膽著。仙人指路，老子騎鶴。餓虎撲食最傷人，蛟龍戲水能兇惡。魔王使個蟒翻身，大聖卻施鹿解角。翹跟淬地龍，扭腕拿天橐。青獅張口來，鯉魚跌脊躍。蓋頂撒花，遶腰貫索。迎風貼扇兒，急雨催花落。妖精便使觀音掌，行者就對羅漢腳。長掌開闊自然鬆，怎比短拳多緊削。兩個相持數十回，一般本事無強弱。
他兩個在那洞門前廝打，只見這高峰頭喜得個李天王厲聲喝采，火德星鼓掌誇稱。那兩個雷公與哪吒太子，帥眾神跳到跟前，都要來相助；這壁廂群妖搖旗擂鼓，舞劍掄刀一齊護。孫大聖見事不諧，將毫毛拔下一把，望空撒起，叫：「變！」即變做三五十個小猴，一擁上前，把那妖纏住，抱腿的抱腿，扯腰的扯腰，抓眼的抓眼，撏毛的撏毛。那怪物慌了，急把圈子拿將出來。大聖與天王等見他弄出圈套，撥轉雲頭，走上高峰逃陣。那妖把圈子往上拋起，唿喇的一聲，把那三五十個毫毛變的小猴，收為本相，套入洞中，得了勝，領兵閉門，賀喜而去。
這太子道：「孫大聖還是個好漢。這一路拳，走得似錦上添花；使分身法，正是人前顯貴。」行者笑道：「列位在此遠觀，那怪的本事，比老孫如何？」李天王道：「他拳鬆腳慢，不如大聖的緊疾。他見我們去時，也就著忙；又見你使出分身法來，他就急了。所以大弄個圈套。」行者道：「魔王好治，只是套子難降。」火德與水伯道：「若還取勝，除非得了他那寶貝，然後可擒。」行者道：「他那寶貝如何可得？只除是偷去來。」鄧、張二公笑道：「若要行偷禮，除大聖再無能者。想當年大鬧天宮時，偷御酒，偷蟠桃，偷龍肝、鳳髓及老君之丹，那是何等手段！今日正該拿此處用也。」行者道：「好說，好說。既如此，你們且坐，等老孫打聽去來。」
好大聖，跳下峰頭，私至洞口，搖身一變，變做個麻蒼蠅兒，真個秀溜。你看他：
翎翅薄如竹膜，身軀小似花心。手足比毛更奘，星星眼窟明明。善自聞香逐氣，飛時迅速乘風。稱來剛壓定盤星，可愛些些有用。
輕輕的飛在門上，爬到門縫邊，鑽進去。只見那大小群妖舞的舞，唱的唱，排列兩傍。老魔王高坐臺上，面前擺著些蛇肉、鹿脯、熊掌、駝峰、山蔬果品。有一把青磁酒壺，香噴噴的羊酪椰醪，大碗家寬懷暢飲。行者落於小妖叢裡，又變做一個獾頭精，慢慢的演近臺邊。看夠多時，全不見寶貝放在何方。急抽身轉至臺後，又見那後廳上高吊著火龍吟嘯，火馬號嘶。忽擡頭，見他的那金箍棒靠在東壁，喜得他心癢難撾，忘記了更容變像，走上前拿了鐵棒，現原身丟開解數，一路棒打將出去。慌得那群妖膽戰心驚，老魔王措手不及，卻被他推倒三個，放倒兩個，打開一條血路，徑自出了洞門。這才是：
魔頭驕傲無防備，主杖還歸與本人。
畢竟不知吉凶如何，且聽下回分解。
English
The Mind-Monkey Works a Thousand Schemes in Vain; Water and Fire Cannot Smelt the Demon
Let it be told: the Great Sage Equal to Heaven, beaten in battle and empty-handed, came and sat behind Golden Mountain. Both eyes blinked, and the tears dropped, and he cried out: "Master, oh, my master — what I had counted on was this:
Buddha's grace has virtue, has concord and warmth;companions from our youth, one birth, a bond without bottom.Together lodged, together schooled, together we win release;one mercy, one remembrance, manifesting wondrous power.One fate, one face — our hearts in true accord;one seeing, one knowing — the Way turns ever clearer.Who could have thought that now, with no staff to wield,with empty fists and bare feet, how should I ever thrive?
The Great Sage grieved a long while, then thought to himself in secret: "That demon knew me. I remember how, on the field, he paid me this compliment: 'Truly one of that crew that wrecked the Heavenly Palace!' If that is so, he is no common monster of the mortal world. He must be some baleful star of Heaven come down out of longing for the world below — or else a demon head dropped from who knows where. I must go up above and make a search or two."
And so Pilgrim was indeed questioning his own heart and acting on his own authority. He flipped himself over, sprang onto an auspicious cloud, and flew straight to the Southern Gate of Heaven. Suddenly he raised his head and saw the Wide-Gaze Heavenly King, who met him face to face and bowed low and long: "Great Sage, where are you bound?" Pilgrim said: "I have business with the Jade Emperor. What are you doing here?" Wide-Gaze said: "It is my turn today to patrol the Southern Gate." Before the words were done, the four great marshals — Ma, Zhao, Wen, and Guan — came up, saluted, and said: "Great Sage, forgive us for not meeting you. Stay and have a cup of tea." Pilgrim said: "I am on business." So he took leave of Wide-Gaze and the four marshals, went in through the Southern Gate, straight to the outside of the Hall of Divine Mists, where, sure enough, the four Celestial Masters — Zhang Daoling, the Elder Immortal Ge, Xu Jingyang, and Qiu Hongji — stood with the six directors of the Southern Dipper and the seven primes of the Northern Dipper, all gathered before the hall to meet him. Together they raised their hands in greeting: "Great Sage, what brings you here?" And they asked: "Is your work of guarding the Tang monk finished?" Pilgrim said: "Early days, early days! The road is long and the demons are many; we are barely halfway through. Right now we are held up at Golden Mountain, at Golden Cave. A Si demon has seized Master the Tang monk and carried him into the cave. This old Monkey went and knocked at his very door and fought him a battle, but the fellow's powers are vast, and he snatched away my gold-banded staff, so I cannot bind the demon king. I suspect some baleful star above has grown homesick for the world below and come down — or again, some demon head dropped from who knows where. So old Monkey has come to find the Jade Emperor and ask him why his people are kept on so loose a rein." Xu Jingyang laughed: "This monkey-head is as sly as ever." Pilgrim said: "No slyness in it. All his life this old Monkey has kept his mouth shut tight — that is how he manages to find anyone at all to see him." Zhang Daoling said: "Say no more; we will only send in your name." Pilgrim said: "Many thanks, many thanks."
The four Celestial Masters passed the report up to the Hall of Divine Mists and led him in before the Jade Steps. Pilgrim, facing upward, gave a great salutation and said: "Old gentleman, sorry to trouble you — trouble you. This old Monkey has been guarding the Tang monk on the road to fetch scriptures from the Western Heaven; of the perils many and the fortunes few there is no need to speak. Now we have come to Golden Mountain, Golden Cave, where a Si demon has taken the Tang monk into his cave — whether he means to steam him, boil him, or dry him in the sun, who knows. Old Monkey went to his very door and fought him, and the creature showed some sign of knowing old Monkey; his powers are truly vast, and he snatched away my gold-banded staff, so I cannot bind the demon. I suspect some baleful star of the upper world, homesick for earth, has come down; for that cause old Monkey begs leave to report. I prostrate myself and beg your compassionate scrutiny: issue a decree to examine the baleful stars and dispatch troops to crush the demon, and old Monkey will tremble and quake with gratitude." And he bent into another deep bow, saying: "So reported." Beside him the Elder Immortal Ge laughed: "Monkey, why so rude before and so respectful now?" Pilgrim said: "Dare not, dare not. It is no matter of rude-then-respectful: old Monkey is out of staff to play with these days."
At that the Jade Emperor, hearing the report, promptly sent a decree down to the Kehan Office: "Since it is as Wukong reports, go at once and examine the stars of all the heavens and the divine kings of every mansion, whether any has yearned for the world below and descended; report back immediately for action." The True Lord Venerable of the Kehan Office took the edict and set off that very hour with the Great Sage to search. First they searched the divine kings and officials at the four heavenly gates; next the host of perfected ones, great and small, within the Three Enclosures; then the thunder officers — Tao, Zhang, Xin, Deng, Gou, Bi, Pang, and Liu. Only last did they search the Thirty-Three Heavens: every heaven serene. Then the twenty-eight mansions: the eastern seven — Horn, Neck, Root, Room, Three Stars, Tail, Winnowing Basket; the western seven — Dipper, Ox, Girl, Emptiness, Rooftop, Encampment, Wall; the southern seven and the northern seven — every mansion quiet at its post. Then the seven governors — Sun, Moon, Water, Fire, Wood, Metal, and Earth — and the four residual stars, Rahu, Ketu, Qi, and Bo. Through all the starry heavens not one had yearned for the world below. Pilgrim said: "If that is how it stands, old Monkey need not mount to the Hall of Divine Mists and trouble the Jade Emperor, which would be deeply improper. Go back and deliver your report; I will simply wait here for your reply." The True Lord of the Kehan Office took his orders. Pilgrim Sun waited a long while and made a poem of what he felt:
The wind is clean, the clouds cleared off, and all delights in peace;the gods are still, the stars burn bright, auspicious signs appear.The River of Heaven lies at rest; Heaven and Earth are at ease;the five quarters, the eight extremes, let fall their spears and banners.
The True Lord Venerable of the Kehan Office, his search complete in every particular, reported back to the Jade Emperor: "Not one star of the heavens is missing; the divine generals of every quarter are all at their posts; none has yearned for the world below and descended." The Jade Emperor heard the report and said: "Let Sun Wukong pick a few heavenly generals and go down to seize the demon."
Bearing the edict, the four Celestial Masters came out of the Hall of Divine Mists and told Pilgrim: "Great Sage, the Jade Emperor in his wide grace says that no god of the heavens has yearned for the world below, and bids you choose a few heavenly generals and go seize the demon." Pilgrim lowered his head and thought to himself: "Heaven has many generals no match for old Monkey and few who are his betters. When I wrecked the Heavenly Palace, the Jade Emperor sent a hundred thousand heavenly soldiers and spread his net of heaven and his net of earth, yet not one general dared cross hands with me. Later they called up the Little Sage Erlang, and he alone was my match. And now this monster's craft is stronger than old Monkey's — how am I to win the day?" Xu Jingyang said: "That was then, this is now — not the same at all. The common saying has it: one thing brings another down. You would hardly defy the imperial edict? Follow your own best judgment, choose and employ your generals, and do not linger and spoil the business." Pilgrim said: "Since it is so, I am deeply grateful for heaven's grace; defying the edict would indeed be wrong. And besides, old Monkey cannot come away empty-handed from the trip. I trouble you, Lord Jingyang, to report once more to the Jade Emperor: let Pagoda-Bearer Heavenly King Li and Prince Nezha go. They have several demon-quelling weapons; let them go down and give the monster one engagement, and we shall see how it goes. If they can take him, it is old Monkey's good fortune; if not, we will decide then what to do."
The Celestial Master duly reported to the Jade Emperor, who ordered Heavenly King Li and his son to lead the heavenly host of their command down to aid Pilgrim. The Heavenly King took the edict and came to join him. Pilgrim said further to the Celestial Master: "His Majesty the Jade Emperor has sent the Heavenly King down — my thanks without end. There is one thing more I trouble you to relay: give me two Thunder Lords to make use of. While the Heavenly King gives battle, let the Thunder Lords stand in the clouds and drop a thunderbolt on the demon, nailing him dead at the crown of the head — a very fine plan." The Celestial Master laughed: "Good, good, good." He reported again to the Jade Emperor, and a decree ordered the Ninefold Heaven Prefectures to dispatch the two Thunder Lords Deng Hua and Zhang Fan, to bind the demon and end the calamity in concert with the Heavenly King. Then with the Heavenly King and the Great Sage they went down out of the Southern Gate.
In an instant they arrived. Pilgrim said: "This is Golden Mountain, and in its middle Golden Cave. Let us confer: which of you goes first to demand battle?" The Heavenly King halted his cloud and pitched the heavenly troops on the southern slope below: "Great Sage, you have long known my son Nezha: he subdued the demons of ninety-six caves, is a master of transformations, and carries demon-quelling weapons on him. He should go first into the field." Pilgrim said: "So be it — I will lead the prince to him."
The prince, shaking out his heroic might, leaped with the Great Sage up the high mountain and straight to the cave mouth. The cave doors stood shut fast, and below the cliff not a fiend stirred. Pilgrim stepped up and called loudly: "Brazen demon! Open the gate and return my master!" The door-keeping imps inside caught sight of him and hurried to report: "Your Majesty, Sun Pilgrim is at the gate with a little boy, calling you to battle." The demon king said: "That monkey lost his iron staff to me and can hardly fight empty-handed; he must have fetched reinforcements." He called: "Bring my weapons." Spear in hand the demon king walked out the gate to look. The little boy had features clear and rare, spare and sturdy through. Truly:
A jade face, delicate as the full moon;vermilion lips, a square mouth, silver teeth in view.Eyes that flicker lightning, pupils wild and proud;a brow broad as gathered sunset clouds, hair bound in a tuft.Embroidered ribbons dance on the wind, scattering colored flame;the brocade robe, struck by the sun, lets loose its golden flowers.Rings and cords flash and glitter, a mirror at his breast;the precious armor shimmers, setting off the boots of war.Small of body, huge of voice, magnificent in valor —fierce Nezha, guardian of the teaching of the Three Heavens.
The demon king laughed: "You are the third child of Heavenly King Li, called Prince Nezha. What do you mean, bawling at my gate?" The prince said: "Because you, brazen demon, stir up chaos and have trapped and harmed the holy monk of the Land of the East. By the Jade Emperor's golden edict I have come expressly to take you." The demon king flew into a rage: "I take it you are the one Sun Wukong fetched. I am that holy monk's appointed nemesis. What martial art has a whelp like you, to talk so bold? Do not run — taste my spear."
The prince met him hand to hand with the demon-slaying sword. The two had only just closed and fallen to when the Great Sage hurried back up the slope, calling: "Thunder Lords, where are you? Be quick — drop a thunderbolt on the demon and help the prince subdue him!" The two lords Deng and Zhang stepped out on the cloud-light, about to strike, when the prince brought out his magic: his body changed, and he became three-headed and six-armed, six weapons in his six hands, cutting in at the demon. The demon king likewise became three-headed and six-armed, three long spears holding him off. Then the prince worked his demon-quelling art and cast the six weapons into the air. And what were the six weapons? The demon-hacking sword, the demon-cutting saber, the demon-binding lasso, the demon-subduing pestle, the embroidered ball, and the fire wheel. He gave a great shout — "Change!" — one became ten, ten became a hundred, a hundred became a thousand, a thousand became ten thousand, all of them the same weapons, like a squall of rain and hail, thick and dense, pelting in at the demon. The demon king showed not the least fear. From one hand he brought out that gleaming white ring, tossed it into the air, cried "Fall!" — and with a whoosh it snatched all six weapons down. Prince Nezha, in terror, fled empty-handed for his life. The demon king returned in triumph.
In the air the two Thunder Lords Deng and Zhang chuckled to themselves: "A good thing we judged the temper of the fight first and never loosed our thunderbolt — if it had been snatched away with the rest, how would we ever have faced the throne?" The two came down to earth, and with the prince rejoined the others at the foot of the southern slope, and told Heavenly King Li: "The demon's powers are truly vast." Wukong laughed beside them: "The fellow's powers go no further than that — the trouble is that ring of his, and the ring is deadly. What treasure it may be I do not know, but thrown into the air it will bag anything in the world." Nezha said bitterly: "Great Sage, you are a poor sort of man. We have lost our soldiers, lost the battle, and are sick at heart, and all of it on your account — and you sit there laughing. Why?" Pilgrim said: "You speak of being sick at heart — do you suppose old Monkey is not? I am past all remedy; I cannot weep, so I have to laugh."
The Heavenly King said: "How is this to end?" Pilgrim said: "Scheme as you please; only this: whatever the ring cannot snatch, that can seize him." The Heavenly King said: "What the ring cannot snatch — water and fire bite deepest. As the common saying goes, water and fire are merciless." Pilgrim heard him and said: "Well said. Sit tight here, all of you, while old Monkey takes another turn up to heaven." The lords Deng and Zhang said: "What now?" Pilgrim said: "This time old Monkey need not petition the Jade Emperor. I go only inside the Southern Gate, to the Tonghua Palace, to beg the Fire Star Lord, the star of Mars, to come down here and loose a fire and burn this monster — perhaps even burn that ring of his to ash, and seize the demon. That would return your weapons to you for the ride home to heaven, and free my master from his trouble besides." The prince heard this and was delighted: "Then no delay — Great Sage, go quickly and return quickly. We will wait here with folded hands."
Pilgrim rode his auspicious light up again to the Southern Gate. Wide-Gaze and the four marshals met him: "Great Sage, back again so soon?" Pilgrim said: "Heavenly King Li sent his son into the field; in a single engagement the demon king fished away all six weapons. I am off to the Tonghua Palace now to beg the Fire Star Lord to reinforce us." The four marshals did not dare hold him and let him pass. At the Tonghua Palace the gods of the fire department announced him at once: "Sun Wukong asks to see the master." The Fire Star Lord of the Three Breaths of the South adjusted his robes, came out the door, and led him in: "Yesterday the Kehan Office searched this poor palace; not one of my people has yearned for the world below." Pilgrim said: "That is known. But Heavenly King Li and his son have lost the battle and lost their weapons, and I have come to beg you for rescue." The star lord said: "Nezha is the Great God of the Sea Assembly of the Three Altars; from his birth he subdued the demons of ninety-six caves, with vast and mighty powers. If he could not manage it, how should this poor god dare to look?" Pilgrim said: "I conferred with Heavenly King Li: the deadliest forces between heaven and earth are water and fire. The monster has a ring that snatches whatever a man carries — what treasure it is, who knows. So we reasoned that fire destroys all things, and I have come expressly to beg you, lord, to lead the fire department down, loose a fire on the demon, and free my master from one tribulation."
The Fire Star Lord, hearing this, mustered the divine troops of his own department and went with Pilgrim to the southern slope of Golden Mountain, where they met the Heavenly King, the Thunder Lords, and the rest. The Heavenly King said: "Great Sage, go and call that fellow out again. I will give him battle; the moment he reaches for his ring I will give way, and the Fire Star Lord can lead his host in and burn him." Pilgrim laughed: "Just so — I will go with you." The Fire Star Lord, with the prince and the two lords Deng and Zhang, took his stand on the high peak, ready for the fray.
The Great Sage came to the mouth of Golden Cave and called: "Open the gate! Return my master, and quickly!" The imps again hurried in with the word: "Sun Wukong has come again!" The demon led his host out of the cave and, seeing Pilgrim, said: "Brazen ape, what soldiers have you fetched this time?" This side of the field Pagoda-Bearer Heavenly King came forward and shouted: "Brazen demon! Do you know me?" The demon king laughed: "Heavenly King Li — come to avenge your son and reclaim your weapons, I suppose?" The Heavenly King said: "To avenge, and to reclaim the weapons, and to take you and save the Tang monk. Do not run — taste my blade." The creature swung aside to dodge, leveled his long spear, and met him then and there. The two of them had a rare battle there before the cave. Just look:
The Heavenly King's blade hews, the demon's spear parries.The blade hews with a frost-light that sprays fierce fire;the spear parries with a keen air that bursts mournful cloud.One is the fell monster bred in Golden Mountain;one the god of heaven sent down from the Hall of Divine Mists.That one, to wrong a nature given to Chan, struts his martial pride;this one, to save his master from calamity, unfolds great duty.The Heavenly King works his arts — sand and stone take wing;the demon strains at strength — dust goes swirling up.The swirling dust can darken heaven and earth;the flying sand loves to muddle rivers and seas.Both sides labor and struggle for the prize —all for the Tang monk, bound to bow before the World-Honored One.
The Great Sage, seeing the two of them locked in combat, leaped back up the peak and called to the Fire Star Lord: "Lord of the Three Breaths — mind your moment!" For there was the demon, fighting the Heavenly King at the very height of it, reaching once more for his ring. The Heavenly King saw it, wheeled his auspicious light, and gave ground from the field. On the peak the Fire Star Lord hurried out his orders: all the fire gods of his host were to loose fire together. A terrible business it was — good fire:
The scripture says: "The south is the very essence of fire." A spark, a grain of star-fire, can burn ten thousand acres of standing crop; the awe of the Three Breaths can turn itself into a hundred kinds of flame. Here are fire lances, fire blades, fire bows, fire arrows — each department of gods with its own. Look: in mid-sky the fire crows fly and caw; on every hill the fire horses plunge and race. Pairs upon pairs of crimson rats, ranks upon ranks of fire dragons. The crimson rats in pairs spray fierce flame — ten thousand li one road of red; the fire dragons in ranks belch rolling smoke — a thousand regions black together. The fire carts come shoving out; the fire gourds are shaken loose. Fire flags wave a whole sky of dawn-fire; fire staffs churn the ground into one blaze. Never mind Ning Qi and his whipped ox — this outdoes young Zhou's burning at Red Cliff. This is heaven's fire, no common thing, and terrible: roaring and seething, wind and fire all red.
The demon, when the fire came, showed not a trace of fear. He tossed the ring into the air, and with a whoosh it snatched down the fire dragons, the fire horses, the fire crows, the fire rats, the fire lances, the fire blades, the fire bows, and the fire arrows, every one of them; then he turned back to his cave, withdrew his troops, and went home in triumph.
The Fire Star Lord, a bare banner in his hand, called his gods back in and joined the Heavenly King and the rest, and they sat at the foot of the southern slope. He said to Pilgrim: "Great Sage, that fierce demon is a rarity indeed. And now I have lost my fire gear besides. What is to be done?" Pilgrim laughed: "No reproaches, no reproaches. Sit a while in patience, all of you, and old Monkey will go and come again." The Heavenly King said: "And where are you off to now?" Pilgrim said: "If the creature does not fear fire, then he surely fears water. As the common saying goes, water conquers fire. Old Monkey will go inside the Northern Gate, beg the Water Star Lord to spread his waters, and pour one flood into that cave of his — drown the demon king where he stands, and fetch your gear back to you." The Heavenly King said: "A clever plan — but I fear you drown your own master with him." Pilgrim said: "No matter. If he drowns my master, I have my way of bringing him back to life. It is wrong of me to keep you all standing about." The Fire Star Lord said: "If it is so, then go — go."
Good Great Sage! He mounted the somersault cloud again and flew straight to the Northern Gate of Heaven. He raised his head, and there was the Much-Hearing Heavenly King, who came forward, saluted, and said: "Great Sage Sun, where away?" Pilgrim said: "There is a matter that takes me into the Wuhao Palace to see the Water Star Lord. What are you doing here?" Much-Hearing said: "It is my turn today on patrol." As they spoke, the four great generals Pang, Liu, Gou, and Bi came up, bowed, and pressed tea on him. Pilgrim said: "No tea for me, no tea — my business is urgent." So he took leave of the gate gods and went straight to the Wuhao Palace, where the gods of the water department announced him on the spot: "The Great Sage Equal to Heaven, Sun Wukong, is here." The Water Star Lord, hearing it, sent away at once the dragon kings he had been mustering — of the four seas, the five lakes, the eight rivers, the four great streams, the three rivers, and the nine channels — then straightened his cap and knotted his belt, came out to the palace gate to receive him, and led him in: "Yesterday the Kehan Office searched this poor palace, fearing one of my department had yearned below and turned fiend; I was in the middle of mustering the gods of rivers, seas, and streams, and not yet done." Pilgrim said: "The demon king is no god of rivers — he is a spirit of the great wilds. First the Jade Emperor sent Heavenly King Li and his son, with two Thunder Lords, down to seize him, and the creature worked a ring on them and snatched away six divine weapons. Old Monkey, helpless, went up to the Tonghua Palace and begged the Fire Star Lord to lead his fire gods down and loose a fire — and the ring swept in the fire dragons, fire horses, and all the rest of it. Now I reason: what fears no fire must fear water, and I have come expressly to beg you, lord, to spread your waters and help me take this fiend, recover the weapons for the generals of heaven, and free my master from his trouble besides." The Water Star Lord heard him and gave his order to the Water Earl of the Yellow River: "Go with the Great Sage and aid the work." The Water Earl drew a white jade bowl from his sleeve: "This is what I hold water in." Pilgrim said: "And how much does a bowl hold? How would it drown the demon?" The Water Earl said: "I will not deceive you, Great Sage: this one bowl is the Yellow River itself — half a bowl, half the river; a full bowl, the whole river." Pilgrim was delighted: "Half a bowl will serve." He took his leave of the Water Star Lord, and with the god of the Yellow River he slipped away from the gates of heaven.
The Water Earl dipped his bowl and drew up half a bowl of the Yellow River, and followed the Great Sage to Golden Mountain, where at the southern slope they found the Heavenly King, the prince, the Thunder Lords, and the Fire Star Lord, and the whole story was laid out before them. Pilgrim said: "No need for the fine points. Let the Water Earl come with me. The moment I have called his gate open, before he can come out, pour the water in at the door — one flood, and the whole nest of them drowns. Then I will go in and fish out my master's body, and revive him at my leisure."
The Water Earl took his orders and kept close behind Pilgrim; around the slope and straight to the cave mouth, where he called: "Demon, open the gate!" The door-keeping imps, hearing the Great Sage's voice, rushed to report again: "Sun Wukong has come again!" The demon heard, hung his treasure on him, took up his spear, and hurried out — the stone gate crashed open. The Water Earl tipped the white jade bowl inward. The demon, seeing the water come, dropped his spear and pulled out the ring at once, propping it against the inner gate. And the whole flood went bubbling and gushing out again instead. In a fright the Great Sage turned a somersault, and he and the Water Earl leaped for the high peak; the Heavenly King and all the rest halted their clouds in front of it to watch. The water rolled and swelled, wild billows in earnest — good water! Truly:
One ladleful of it — and bottomless in truth.Only divine power, moving, could bless the ten thousand thingsand swell a hundred rivers on their way.Hear it babbling — the sound shakes the valley;see it rolling — the flood climbs the sky.Its mighty roar goes running like thunder;its fierce waves crest and curl like snow.A thousand fathoms high it floods the roads;ten thousand tiers of surge shake the crags.Cold and clean it rinses like washing jade;tumbling and rolling, it sings like taut strings.On the rocks it bursts in spray of shattered jade;in the eddies it winds in circles of gray.Now low, now hollow, it wanders with the stream,filling gully and channel, linking high and low.
Pilgrim saw it and his heart went cold: "This is bad! The water is flooding the countryside and drowning the people's fields, and not a drop of it went into his cave. What now?" He called to the Water Earl to gather the water back in haste. The Water Earl said: "This poor god can let water out, but he cannot take it back. As the common saying goes, spilled water is hard to gather." Well! The mountain, after all, stood high and steep, and the water ran downhill; in a moment it had scattered back into gullies and ravines.
Then a few small imps came leaping out of the cave and cavorted about outside, hooting and hallooing, flexing their fists and rolling up their sleeves, twirling staves and sporting spears, as merry as could be. The Heavenly King said: "So the water never poured into the cave after all — the whole day's labor wasted." Pilgrim's anger could not be held in. With both fists swinging he burst up to the demon's gate and roared: "Where do you think you are going! Look out — I strike!" The imps, terrified, dropped their spears and staves and tumbled into the cave, reporting with chattering teeth: "Your Majesty, it is bad — he has come to fight!" The demon, spear leveled, came out to meet him at the gate: "Brazen ape, how shamelessly you keep at it! You could not stand against me in round after round; even water and fire could not get near me. Why come again to throw your life away?" Pilgrim said: "You brat, you have it backwards. Who is throwing a life away — I, or you? Step over here and take one punch from your old grandfather." The demon king laughed: "This monkey wrangles and will not quit! I fight with a spear, and he fights with his fists. Those hammer-fists of his are no bigger than a couple of walnuts — how should they swing a mallet's weight? Enough, enough! I will put down my spear and give you a round of boxing, just to see." Pilgrim laughed: "Fair enough. Come ahead, then."
The demon tucked up his robes and stepped forward, dropped into a stance, and raised both fists — truly like the iron rammers of an oil press to look at. The Great Sage spread his feet and shifted his frame, opened his positions, and before the cave mouth he traded blows with the demon king, fist for fist. A rare bout it was! Ah —
Spreading wide the Great Four-Square;kicking high the Double Flying Feet.Rib-sheltered blows beat on the breast;heart-gouging fingers pluck the gall.The Immortal Points the Way;Laozi Rides the Crane.The Hungry Tiger's Pounce maims men the worst;the Flood-Dragon Sporting in Water is fiercest of all.The demon king turns the Python's Somersault;the Great Sage answers, the Deer Sheds Its Antlers.Toe cocked, he quenches the Earthbound Dragon;wrist twisted, he seizes the Bellows of Heaven.The Blue Lion comes in with open jaws;the Carp vaults, arching its spine.Flowers scattered over the crown;rope threaded round and round the waist.The Fan Pasted to the Wind; the Quick Rain Hurries the Blossoms Down.The fiend plays out the Guanyin Palm;the Pilgrim answers with the Arhat Kick.The long palm is open and loose and free;how can it match the short fist, tight and keen?The two hold level forty rounds and more —the same craft in both, no strong, no weak.
While the two brawled there before the cave, on the height of the peak Li Tianwang roared his applause and the Fire Star Lord clapped and praised; the two Thunder Lords and Prince Nezha led the gods leaping close, all eager to join in; on the other side the demon host waved banners, beat drums, and whirled swords and blades together in defense. The Great Sage, seeing the business going ill, plucked out a handful of hairs, flung them into the air, and cried "Change!" — on the spot they became thirty, fifty little monkeys that swarmed up and entangled the fiend: some hugging his legs, some pulling at his waist, some clawing at his eyes, some plucking out his hair. The monster panicked and snatched out the ring in haste. The Great Sage and the Heavenly King and the rest, seeing him bring out his ring-work, wheeled their clouds and fled up the peak, out of the field. The demon flung the ring upward; with a whoosh it gathered in those thirty-fifty little monkeys made of hair, took back their true forms, and swept them into the cave. In triumph he led his troops in, shut the gate, and went off amid his congratulations.
Prince Nezha said: "The Great Sage is a true hero all the same. That round of boxing ran like flowers embroidered on brocade, and the body-splitting art was quality shown before the crowd." Pilgrim laughed: "You all watched from far off — now tell me: what is the beast's skill worth, set against old Monkey's?" Li Tianwang said: "His fists were loose and his feet slow, nothing so quick and pressing as the Great Sage's. When we came up on him he grew flustered; and when you brought out the splitting art he lost his head — that is why he played so hard on his ring." Pilgrim said: "The demon king I could manage well enough — it is the snare that cannot be beaten." The Fire Star Lord and the Water Earl said: "If you are to win at all, you must first get hold of that treasure of his; only then can he be taken." Pilgrim said: "And how is that treasure to be got? Only by stealing it." The lords Deng and Zhang laughed: "For the rites of theft there is no one in the world but the Great Sage. Remember the great havoc in heaven: stealing the imperial wine, stealing the peaches, stealing dragon liver and phoenix marrow and Laozi's very pills — what arts were those! Today is the very place to use them." Pilgrim said: "Well said, well said. Sit you all here, then; old Monkey will go and see about it."
Good Great Sage! Down off the peak he hopped, crept privately to the cave mouth, shook himself once, and changed into a gray horsefly — a sleek little thing. Look at him:
Wing films thin as bamboo membrane;body small as the heart of a flower.Limbs and legs stout beyond their fuzz;star-point eyes in bright little sockets.Born skillful at scenting and chasing breath;flying fast when it rides the wind.Weighed on the steelyard it just tips the zero mark —a tiny dear of a thing, and useful.
Lightly it flew onto the gate, crawled to a crack, and slipped in. Inside, imps great and small were dancing here, singing there, drawn up in two ranks. The old demon king sat high on the terrace; before him were laid snake meat and dried venison, bears' paws and camel humps, mountain greens and fruits; there was a celadon wine pot, and mutton cheese and coconut wine smelling rich; and from great bowls the company drank deep, wide-hearted. Pilgrim came down among the imps, changed himself into a badger-headed imp, and slowly worked his way toward the terrace. He watched his fill for a long while and nowhere could he see where the treasure was kept. In haste he slipped back around behind the terrace — and there in the rear hall, hung high, the fire dragon moaned and roared, and the fire horse whinnied. He looked up, and there against the east wall leaned his own gold-banded staff. Joy itched him so he could hardly stand it: he forgot even to change his shape again, strode up and took the iron staff, showed his true body, threw open his positions, and hammered his way out with one long route of staff-blows. The imps' gall burst with fright; the old demon king was caught clean off his guard — three were knocked down, two toppled over, and he hewed out a bloody road and marched straight out the cave gate. This, indeed, was a case of:
The demon lord, in his pride, kept no guard; the trusty staff found its way back to its master's hand.
But whether it would end in fortune or in failure? Listen to the next chapter to find out.
Chapter 52
Traditional Chinese
第五十二回 悟空大鬧金{{參|兜|本作“⿰山兜”，Unicode缺字}}洞 如來暗示主人公
話說孫大聖得了金箍棒，打出門前，跳上高峰，對眾神滿心歡喜。李天王道：「你這場如何？」行者道：「老孫變化進他洞去，那怪物越發唱唱舞舞的吃得勝酒哩。更不曾打聽得他的寶貝在那裡。我轉他後面，忽聽得馬叫龍吟，知是火部之物。東壁廂靠著我的金箍棒，是老孫拿在手中，一路打將出來也。」眾神道：「你的寶貝得了，我們的寶貝何時到手？」行者道：「不難，不難。我有了這根鐵棒，不管怎的，也要打倒他，取寶貝還你。」
正講處，只聽得那山坡下鑼鼓齊鳴，喊聲振地。原來是兕大王帥眾精靈來趕行者。行者見了，叫道：「好好好，正合吾意。列位請坐，待老孫再去捉他。」好大聖，舉鐵棒劈面迎來，喝道：「潑魔那裡走！看棍！」那怪使槍支住，罵道：「賊猴頭！著實無禮。你怎麼白晝劫吾物件？」行者道：「我把你這個不知死的孽畜！你倒弄圈套白晝搶奪我物，那件兒是你的？不要走，吃老爺一棍！」那怪物掄槍隔架。這一場好戰：
大聖施威猛，妖魔不順柔。兩家齊鬥勇，那個肯干休。這一個鐵棒如龍尾，那一個長槍似蟒頭。這一個棒來解數如風響，那一個槍架雄威似水流。只見那彩霧朦朦山嶺暗，祥雲靉靆樹林愁。滿空飛鳥皆停翅，四野狼蟲盡縮頭。那陣上小妖吶喊，這壁廂行者抖擻。一條鐵棒無人敵，打遍西方萬里遊。那桿長槍真對手，永鎮金稱上籌。相遇這場無好散，不見高低誓不休。
那魔王與孫大聖戰經三個時辰，不分勝敗，早又見天色將晚。妖魔支著長槍道：「悟空，你住了。天昏地暗，不是個賭鬥之時，且各歇息歇息，明朝再與你比迸。」行者罵道：「潑畜休言！老孫的興頭才來，管甚麼天晚？是必與你定個輸贏。」那怪物喝一聲，虛幌一槍，逃了性命，帥群妖收轉干戈，入洞中將門緊緊閉了。
這大聖拽棍方回，天神在岸頭賀喜，都道：「是有能有力的大齊天，無量無邊的真本事。」行者笑道：「承過獎，承過獎。」李天王近前道：「此言實非褒獎，真是一條好漢子。這一陣也不亞當時瞞地網罩天羅也。」行者道：「且休題夙話。那妖魔被老孫打了這一場，必然疲倦。我也說不得辛苦，你們都放懷坐坐，等我再進洞去打聽他的圈子，務要偷了他的，捉住那怪，尋取兵器，奉還汝等歸天。」太子道：「今已天晚，不若安眠一宿，明早去罷。」行者笑道：「這小郎不知世事，那見做賊的好白日裡下手？似這等掏摸的，必須夜去夜來，不知不覺，才是買賣哩。」火德與雷公道：「三太子休言，這件事我們不知。大聖是個慣家熟套，須教他趁此時候，一則魔頭困倦，二來夜黑無防，就請快去，快去。」
好大聖，笑唏唏的，將鐵棒藏了。跳下高峰，又至洞口，搖身一變，變作一個促織兒。真個：
嘴硬鬚長皮黑，眼明爪腳丫叉。風清月明叫牆涯。夜靜如同人話。泣露淒涼景色，聲音斷續堪誇。客窗旅思怕聞他。偏在空階床下。
蹬開大腿，三五跳，跳到門邊，自門縫裡鑽將進去，蹲在那壁根下，迎著裡面燈光，仔細觀看。只見那大小群妖，一個個狼餐虎嚥，正都吃東西哩。行者揲揲鎚鎚的叫了一遍。少時間，收了家火，又都去安排窩鋪，各各安身。
約摸有一更時分，行者才到他後邊房裡，只聽那老魔傳令，教：「各門上小的醒睡，恐孫悟空又變甚麼，私入家偷盜。」又有些該班坐夜的，滌滌托托，梆鈴齊響。這大聖越好行事。鑽入房門，見有一架石床，左右列幾個抹粉搽胭的山精樹鬼，展鋪蓋伏侍老魔，脫腳的脫腳，解衣的解衣。只見那魔王寬了衣服，左肐膊上白森森的套著那個圈子，原來像一個連珠鐲頭模樣。你看他更不取下，轉往上抹了兩抹，緊緊的勒在肐膊上，方才睡下。行者見了，將身又變，變作一個黃皮虼蚤，跳上石床，鑽入被裡，爬在那怪的肐膊上，著實一口。叮的那怪翻身罵道：「這些少打的奴才！被也不抖，床也不拂，不知甚麼東西，咬了我這一下。」他卻把圈子又捋上兩捋，依然睡下。行者爬上那圈子，又咬一口。那怪睡不得，又翻過身來道：「刺鬧殺我也！」
行者見他關防得緊，寶貝又隨身，不肯除下，料偷他的不得。跳下床來，還變做促織兒，出了房門，徑至後面，又聽得龍吟馬嘶。原來那層門緊鎖，火龍、火馬都吊在裡面。行者現了原身，走近門前，使個解鎖法，念動咒語，用手一抹，扢扠一聲，那鎖雙鐄俱就脫落。推開門，闖將進去觀看，原來那裡面被火器照得明晃晃的，如白日一般。忽見東西兩邊斜靠著幾件兵器，都是太子的砍妖刀等物，並那火德的火弓、火箭等物。行者映火光，週圍看了一遍，又見那門背後一張石桌子上有一個篾絲盤兒，放著一把毫毛。大聖滿心歡喜，將毫毛拿起來，啊了兩口熱氣，叫聲：「變！」即變作三五十個小猴。教他都拿了刀、劍、杵、索、裘輪及弓、箭、槍、車、葫蘆、火鴉、火鼠、火馬，一應套去之物，𩣔了火龍，縱起火勢，從裡邊往外燒來。只聽得烘烘𤊨𤊨，撲撲乒乒，好便似咋雷連炮之聲。慌得那些大小妖精夢夢查查的，披著被，朦著頭，喊的喊，哭的哭，一個個走頭無路，被這火燒死大半。美猴王得勝回來，只好有三更時候。
卻說那高峰上，李天王眾位忽見火光晃亮，一擁前來。見行者騎著龍，喝喝呼呼，縱著小猴，徑上峰頭，厲聲高叫道：「來收兵器，來收兵器。」火德與哪吒答應一聲。這行者將身一抖，那把毫毛復上身來。哪吒太子收了他六件兵器，火德星君著眾火部收了火龍等物，都笑吟吟贊賀行者不題。
卻說那金洞裡火焰紛紛，諕得個兕大王魂不附體，急欠身開了房門，雙手拿著圈子，東推東火滅，西推西火消，滿空中冒煙突火，執著寶貝跑了一遍，四下裡煙火俱熄。急忙收救群妖，已此燒殺大半，男男女女，收不上百十餘丁；又查看藏兵之內，各件皆無。又去後面看處，見八戒、沙僧與長老還綑住未解，白龍馬還在槽上，行李擔亦在屋裡。妖魔遂恨道：「不知是那個小妖不仔細，失了火，致令如此。」傍有近侍的告道：「大王，這火不干本家之事。多是個偷營劫寨之賊，放了那火部之物，盜了神兵去也。」老魔方然省悟道：「沒有別人，斷乎是孫悟空那賊。怪道我臨睡時不得安穩。想是那賊猴變化進來，在我這肐膊叮了兩口。一定是要偷我的寶貝，見我抹勒得緊，不能下手，故此盜了兵器，縱著火龍，放此狠毒之心，意欲燒殺我也。賊猴啊！你枉使機關，不知我的本事。我但帶了這件寶貝，就是入大海而不能溺，赴火池而不能焚哩。這番若拿住那賊，只把刮了點垛，方趁我心。」
說著話，懊惱多時，不覺的雞鳴天曉。那高峰上太子得了六件兵器，對行者道：「大聖，天色已明，不須怠慢，我們趁那妖魔挫了銳氣，與火部等扶助你，再去力戰，庶幾這次可擒拿也。」行者笑道：「說得有理。我們齊了心，耍子兒去耶。」一個個抖擻威風，喜弄武藝，徑至洞口。行者叫道：「潑魔出來，與老孫打者。」
原來那裡兩扇石門被火氣化成灰燼，門裡邊有幾個小妖，正然掃地撮灰。忽見眾聖齊來，慌得丟了掃帚，撇下灰耙，跑入裡面，又報道：「孫悟空領著許多天神，又在門外罵戰哩。」那兕怪聞報大驚，扢迸迸，鋼牙咬響；滴溜溜，環眼睜圓。挺著長槍，帶了寶貝，走出門來，潑口亂罵道：「我把你這個偷營放火的賊猴！你有多大手段，敢這等藐視我也？」行者笑臉兒罵道：「潑怪物！你要知我的手段，且上前來，我說與你聽：
自小生來手段強，乾坤萬里有名揚。當時穎悟修仙道，昔日傳來不老方。立志拜投方寸地，虔心參見聖人鄉。學成變化無量法，宇宙長空任我狂。閑在山前將虎伏，悶來海內把龍降。祖居花果稱王位，水簾洞裡逞剛強。幾番有意圖天界，數次無知奪上方。御賜齊天名大聖，敕封又贈美猴王。只因宴設蟠桃會，無簡相邀我性剛。暗闖瑤池偷玉液，私行寶閣飲瓊漿。龍肝鳳髓曾偷吃，百味珍饈我竊嘗。千載蟠桃隨受用，萬年丹藥任充腸。天宮異物般般取，聖府奇珍件件藏。玉帝訪我有手段，即發天兵擺戰場。九曜惡星遭我貶，五方兇宿被吾傷。普天神將皆無敵，十萬雄師不敢當。威逼玉皇傳旨意，灌江小聖把兵揚。相持七十單二變，各弄精神個個強。南海觀音來助戰，淨瓶楊柳也相幫。老君又使金剛套，把我擒拿到上方。綁見玉皇張大帝，曹官拷較罪該當。即差大力開刀斬，刀砍頭皮火焰光。百計千方弄不死，將吾押赴老君堂。六丁神火爐中煉，煉得渾身硬似鋼。七七數完開鼎看，我身跳出又兇張。諸神閉戶無遮擋，眾聖商量把佛央。其實如來多法力，果然智慧廣無量。手中賭賽翻觔斗，將山壓我不能強。玉皇才設安天會，西域方稱極樂場。壓困老孫五百載，一些茶飯不曾嘗。金蟬長老臨凡世，東土差他拜佛鄉。欲取真經回上國，大唐帝主度先亡。觀音勸我皈依善，秉教迦持不放狂。解脫高山根下難，如今西去取經章。潑魔休弄獐狐智，還我唐僧拜法王。」
那怪聞言，指著行者道：「你原來是個偷天的大賊。不要走，吃吾一槍。」這大聖使棒來迎。兩個正自相持，這壁廂哪吒太子生嗔，火德星君發狠，即將那六件神兵、火部等物，望妖魔身上拋來。孫大聖更加雄勢。一邊又雷公使㨝，天王舉刀，不分上下，一擁齊來。那魔頭巍巍冷笑，袖子中暗暗將寶貝取出，撒手拋起空中，叫聲：「著！」唿喇的一下，把六件神兵、火部等物、雷公㨝、天王刀、行者棒，盡情又都撈去。眾神靈依然赤手，孫大聖仍是空拳。妖魔得勝回身，叫：「小的們，搬石砌門，動土修造，從新整理房廊。待齊備了，殺唐僧三眾來謝土，大家散福受用。」眾小妖領命維持不題。
卻說那李天王帥眾回上高峰，火德怨哪吒性急，雷公怪天王放刁，惟水伯在傍無語。行者見他們面不廝睹，心有縈思，沒奈何，懷恨強歡，對眾笑道：「列位不須煩惱。自古道：『勝敗兵家之常。』我和他論武藝，也只如此；但只是他多了這個圈子，所以為害，把我等兵器又套將去了。你且放心，待老孫再去查查他的腳色來也。」太子道：「你前啟奏玉帝，查勘滿天世界，更無一點蹤跡，如今卻又何處去查？」行者道：「我想起來，佛法無邊。如今且上西天問我佛如來，教他著慧眼觀看大地四部洲，看這怪是那方生長，何處鄉貫住居，圈子是件甚麼寶貝。不管怎的，一定要拿他，與列位出氣，還汝等歡喜歸天。」眾神道：「既有此意，不須久停，快去，快去。」
好行者，說聲去，就縱觔斗雲，早至靈山。落下祥光，四方觀看，好去處：
靈峰疏傑，疊障清佳，仙岳頂巔摩碧漢。西天瞻巨鎮，形勢壓中華。元氣流通天地遠，威風飛徹滿臺花。時聞鐘磬音長，每聽經聲明朗。又見那青松之下優婆講，翠柏之間羅漢行。白鶴有情來鷲嶺，青鸞著意佇閑亭。玄猴對對擎仙果，壽鹿雙雙獻紫英。幽鳥聲頻如訴語，奇花色絢不知名。回巒盤繞重重顧，古道彎環處處平。正是清虛靈秀地，莊嚴大覺佛家風。
那行者正然點看山景，忽聽得有人叫道：「孫悟空，從那裡來？往何處去？」急回頭看，原來是比丘尼尊者。大聖作禮道：「正有一事，欲見如來。」比丘尼道：「你這個頑皮。既然要見如來，怎麼不登寶剎，且在這裡看山？」行者道：「初來貴地，故此大膽。」比丘尼道：「你快跟我來也。」這行者緊隨至雷音寺山門下，又見那八大金剛雄糾糾的，兩邊擋住。比丘尼道：「悟空，暫候片時，等我與你奏上去來。」行者只得住立門外。那比丘尼至佛前合掌道：「孫悟空有事，要見如來。」如來傳旨令入，金剛才閃路放行。
行者低頭禮拜畢，如來問道：「悟空，前聞得觀音尊者解脫汝身，皈依釋教，保唐僧來此求經，你怎麼獨自到此？有何事故？」行者頓首道：「上告我佛。弟子自秉迦持，與唐朝師父西來，行至金山金洞，遇著一個惡魔頭，名喚兕大王，神通廣大，把師父與師弟等攝入洞中。弟子向伊求取，沒好意，兩家比迸，被他將一個白森森的圈子，搶了我的鐵棒。我恐他是天將思凡，急上界查勘不出。蒙玉帝差遣李天王父子助援，又被他搶了太子的六般兵器。及請火德星君放火燒他，又被他將火具搶去。又請水德星君放水渰他，一毫又渰他不著。弟子費若干精神氣力，將那鐵棒等物偷出，復去索戰，又被他將前物依然套去，無法收降。因此特告我佛，望垂慈與弟子看看，果然是何物出身。我好去拿他家屬四鄰，擒此魔頭，救我師父，合拱虔誠，拜求正果。」
如來聽說，將慧眼遙觀，早已知識。對行者道：「那怪物我雖知之，但不可與你說。你這猴兒口敞，一傳道是我說他，他就不與你鬥，定要嚷上靈山，反遺禍於我也。我這裡著法力助你擒他去罷。」行者再拜稱謝道：「如來助我甚麼法力？」如來即令十八尊羅漢開寶庫，取十八粒金丹砂，與悟空助力。行者道：「金丹砂卻如何？」如來道：「你去洞外，叫那妖魔比試。演他出來，卻教羅漢放砂，陷住他，使他動不得身，拔不得腳，憑你揪打便了。」行者笑道：「妙妙妙，趁早去來。」
那羅漢不敢遲延，即取金丹砂出門。行者又謝了如來。一路查看，止有十六尊羅漢，行者嚷道：「這是那個去處，卻賣放人。」眾羅漢道：「那個賣放？」行者道：「原差十八尊，今怎麼只得十六尊？」說不了，裡邊走出降龍、伏虎二尊，上前道：「悟空，怎麼就這等放刁？我兩個在後聽如來吩咐話的。」行者道：「忒賣法，忒賣法。才自若嚷遲了些兒，你敢就不出來了。」眾羅漢笑呵呵駕起祥雲。
不多時，到了金山界。那李天王見了，帥眾相迎，備言前事。羅漢道：「不必絮繁，快去叫他出來。」這大聖捻著拳頭，來於洞口，罵道：「腯潑怪物，快出來與你孫外公見個上下。」那小妖又飛跑去報。魔王怒道：「這賊猴又不知請誰來猖獗也。」小妖道：「更無甚將，止他一人。」魔王道：「那根棒子已被我收來，怎麼卻又一人到此？敢是又要走拳？」隨帶了寶貝，綽槍在手，叫小妖搬開石塊，跳出門來，罵道：「賊猴，你幾番家不得便宜，就該迴避，如何又來吆喝？」行者道：「這潑魔不識好歹！若要你外公不來，除非你服了降，陪了禮，送出我師父、師弟，我就饒你。」那怪道：「你那三個和尚已被我洗淨了，不久便要宰殺，你還不識起倒？去了罷。」
行者聽說「宰殺」二字，扢蹬蹬腮邊火發，按不住心頭之怒，丟了架子，掄著拳，斜行抅步，望妖魔使個掛面；那怪展長槍，劈手相迎。行者左跳右跳，哄那妖魔；妖魔不知是計，趕離洞口南來。行者即招呼羅漢把金丹砂望妖魔一齊拋下。好砂！正是那：
似霧如煙初散漫，紛紛靄靄下天涯。白茫茫，到處迷人眼；昏漠漠，飛時找路差。打柴的樵子失了伴，採藥的仙童不見家。細細輕飄如麥麵，粗粗翻復似芝麻。世界朦朧山頂暗，長空迷沒太陽遮。不比囂塵隨駿馬，難言輕軟襯香車。此砂本是無情物，蓋地遮天把怪拿。只為妖魔侵正道，阿羅奉法逞豪華。手中就有明珠現，等時刮得眼生花。
那妖魔見飛砂迷目，把頭低了一低，足下就有三尺餘深。慌得他將身一縱，跳在浮上一層。未曾立得穩，須臾，又有二尺餘深。那怪急了，拔出腳來，即忙取圈子，往上一撇，叫聲：「著！」唿喇的一下，把十八粒金丹砂又盡套去，拽回步，徑歸本洞。
那羅漢一個個空手停雲。行者近前問道：「眾羅漢，怎麼不下砂了？」羅漢道：「適才響了一聲，金丹砂就不見矣。」行者笑道：「又是那話兒套將去了。」天王等眾道：「這般難伏啊，卻怎麼捉得他？何日歸天，何顏見帝也？」旁有降龍、伏虎二羅漢對行者道：「悟空，你曉得我兩個出門遲滯何也？」行者道：「老孫只怪你躲避不來，卻不知有甚話說。」羅漢道：「如來吩咐我兩個說：『那妖魔神通廣大，如失了金丹砂，就教孫悟空上離恨天兜率宮太上老君處尋他的蹤跡，庶幾可一鼓而擒也。』」行者聞言道：「可恨，可恨！如來卻也閃賺老孫。當時就該對我說了，卻不免教汝等遠涉。」李天王道：「既是如來有此明示，大聖就當早起。」
好行者，說聲去，就縱一道觔斗雲，直入南天門裡。時有四大元帥擎拳拱手道：「擒怪事如何？」行者且行且答道：「未哩，未哩。如今有處尋根去也。」四將不敢留阻，讓他進了天門。不上靈霄殿，不入斗牛宮，徑至三十三天之外離恨天兜率宮前，見兩仙童侍立，他也不通姓名，一直徑走。慌得兩童扯住道：「你是何人？往何處去？」行者才說：「我是齊天大聖，欲尋李老君哩。」仙童道：「你怎這樣粗魯？且住下，讓我們通報。」行者那容分說，喝了一聲，往裡徑走。忽見老君自內而出，撞個滿懷。行者躬身唱個喏道：「老官，一向少看。」老君笑道：「這猴兒不去取經，卻來我處何幹？」行者道：「取經取經，晝夜無停。有些阻礙，到此行行。」老君道：「西天路阻，與我何干？」行者道：「西天西天，你且休言。尋著蹤跡，與你纏纏。」老君道：「我這裡乃是無上仙宮，有甚蹤跡可尋？」
行者入裡，眼不轉睛，東張西看。走過幾層廊宇，忽見那牛欄邊一個童兒盹睡，青牛不在欄中。行者道：「老官，走了牛也，走了牛也。」老君大驚道：「這孽畜幾時走了？」正嚷間，那童兒方醒，跪於當面道：「爺爺，弟子睡著，不知是幾時走的。」老君罵道：「你這廝如何盹睡？」童兒叩頭道：「弟子在丹房裡拾得一粒丹，當時吃了，就在此睡著。」老君道：「想是前日煉的七返火丹，吊了一粒，被這廝拾吃了。那丹吃一粒，該睡七日哩。那孽畜因你睡著，無人看管，遂乘機走下界去，今亦是七日矣。」
即查可曾偷甚寶貝。行者道：「無甚寶貝，只見他有一個圈子，甚是利害。」老君急查看時，諸般俱在，止不見了金剛琢。老君道：「這孽畜偷了我金剛琢去了！」行者道：「原來是這件寶貝。當時打著老孫的是他。如今在下界張狂，不知套了我等多少物件。」老君道：「這孽畜在甚地方？」行者道：「現住金山金洞。他捉了我唐僧進去，搶了我金箍棒。請天兵相助，又搶了太子的神兵。及請火德星君，又搶了他的火具。惟水伯雖不能渰死他，倒還不曾搶他物件。至請如來著羅漢下砂，又將金丹砂搶去。似你這老官縱放怪物，搶奪傷人，該當何罪？」老君道：「我那金剛琢，乃是我過函關化胡之器，自幼煉成之寶。憑你甚麼兵器、水火，俱莫能近他。若偷去我的芭蕉扇兒，連我也不能奈他何矣。」
大聖才歡歡喜喜，隨著老君。老君執了芭蕉扇，駕著祥雲同行，出了仙宮。南天門外，低下雲頭，徑至金山界。見了十八尊羅漢、雷公、水伯、火德、李天王父子，備言前事一遍。老君道：「孫悟空還去誘他出來，我好收他。」
這行者跳下峰頭，又高聲罵道：「腯潑孽畜！趁早出來受死！」那小妖又去報知。老魔道：「這賊猴又不知請誰來也。」急綽槍帶寶，迎出門來。行者罵道：「你這潑魔，今番坐定是死了！不要走，吃吾一掌。」急縱身跳個滿懷，劈臉打了一個耳括子，回頭就跑。那魔掄槍就趕。只聽得高峰上叫道：「那牛兒還不歸家，更待何日？」那魔擡頭，看見是太上老君，就諕得心驚膽戰道：「這賊猴真個是個地裡鬼，卻怎麼就訪得我的主公來也？」
老君念個咒語，將扇子搧了一下，那怪將圈子丟來，被老君一把接住。又一搧，那怪物力軟筋麻，現了本相，原來是一隻青牛。老君將金鋼琢吹口仙氣，穿了那怪的鼻子，解下勒袍帶，繫於琢上，牽在手中。至今留下個拴牛鼻的拘兒，又名賓郎，職此之謂。老君辭了眾神，跨上青牛背上，駕彩雲，徑歸兜率院；縛妖怪，高昇離恨天。
孫大聖才同天王等眾打入洞裡，把那百十個小妖盡皆打死，各取兵器。謝了天王父子回天，雷公入府，火德歸宮，水伯回河，羅漢向西。然後才解放唐僧、八戒、沙僧，拿了鐵棒。他三人又謝了行者，收拾馬匹、行裝，師徒們離洞，找大路方走。
正走間，只聽得路傍叫：「唐聖僧，吃了齋飯去。」那長老心驚。
畢竟不知是甚麼人叫喚，且聽下回分解。
English
Wukong Wreaks Great Havoc in Golden Cave; the Tathagata Hints at the Fiend's Master
Let it be told: the Great Sage Sun, his gold-banded staff recovered, fought his way out the gate, leaped up onto the high peak, and stood before the gods brimming with joy. Heavenly King Li said: "How went it in there?" Pilgrim said: "Old Monkey changed himself and slipped into the cave, and the monster was singing and dancing the merrier, drinking deep of his victory wine. But nowhere could I learn where his treasure was kept. I made my way round behind, and suddenly heard a horse neighing and a dragon moaning, and knew them for things of the fire department. There against the east wall leaned my gold-banded staff; old Monkey took it in hand and hammered his way out." The gods said: "Your treasure is recovered — when do ours come back to us?" Pilgrim said: "No trouble, no trouble. Now that I have this iron staff, come what may I will beat him down and take the treasure back for you."
As they spoke, they heard gongs and drums sounding together down the slope below, and shouting that shook the ground. It was the Great King Si leading his host of spirits in pursuit of Pilgrim. Pilgrim saw them and cried: "Good, good, good — just as I wished. Be seated, all of you, while old Monkey goes and catches him." Good Great Sage! He raised the iron staff and came at him face on, roaring: "Where do you think you are going, brazen demon? Look out — here is the staff!" The monster met it with his spear and cursed: "You thieving monkey-head, utterly without manners! How dare you rob me in broad daylight?" Pilgrim said: "You beast of calamity that does not know death! It was you who worked a snare and robbed me in broad daylight — which of these things of mine was ever yours? Do not run — taste your lordship's staff!" The monster swung his spear to parry. A fine battle it was:
The Great Sage deals out his fury; the demon yields nothing in softness.The two houses vie in valor — which will stand down first?This one's iron staff is a dragon's tail;that one's long spear is a python's head.This one's staff-work comes whistling like the wind;that one's spear-parry, mighty, flows like water.Colored mists thicken and the ridges darken;auspicious clouds hang heavy and the woods grow sad.Every bird in the sky folds its wings;wolves and scaled things in all the fields pull in their heads.On that side the little demons howl;on this side Pilgrim shakes out his strength.One iron staff no man can stand against,beating his way over the West's ten thousand li.That long spear is a very match for it,forever holding Golden Cave, first in the scale.They have met — and this meeting will have no gentle end:until one is seen the better, neither swears to stop.
The demon king and the Great Sage Sun fought through three watches, neither winning nor losing, and the sky was already darkening. The demon, holding off with his long spear, said: "Wukong, give over. Heaven dark, earth dim — this is no time for a bout. Let each of us rest, and tomorrow morning we will match again." Pilgrim cursed: "Brazen beast, no more talk! Old Monkey's high spirits are only now arriving — what does the late hour matter? I am determined to settle win or lose with you." The monster gave a shout, feinted with his spear, and made off with his life; mustering his demon host he called in the weapons and went into the cave, shutting the gates fast behind him.
The Great Sage drew in his staff and came back, and the gods on the height congratulated him, all saying: "A Great Equal-to-Heaven with power and might — true strength beyond all measure." Pilgrim laughed: "Too much praise, too much praise." Heavenly King Li came near and said: "That is no flattery — in truth a hero. This bout of yours is no less than the day you slipped the net of earth and the net of heaven." Pilgrim said: "No old stories. That demon, given this beating by old Monkey, is sure to be weary. As for me, I will not speak of toil — you all sit and take your ease while I go into the cave again and find out about that ring of his. Steal it I must; then we seize the monster and bring back your weapons for the ride home to heaven." The prince said: "It is already late. Better to sleep one night and go in the morning." Pilgrim laughed: "This young gentleman does not know the world. When did you ever see a thief set to work in broad daylight? For this kind of picking and pilfering it must be night going, night coming, unseen and unfelt — that is the trade." The Fire Star Lord and the Thunder Lords said: "Say nothing, third prince. Of this business we know nothing. The Great Sage is an old hand with a practiced touch. Let him use this moment: first, the demon is weary; second, the night is black and no watch is kept. Go quickly — go quickly."
Good Great Sage! Laughing merrily he hid the iron staff, hopped down from the peak, came again to the cave mouth, shook himself, and changed into a cricket. Truly:
Hard-mouthed, long-antennaed, black of skin;bright-eyed, with clawed and forked feet.When wind is clean and moonlight bright it sings along the wall.In the still of night it is like a man's voice.Weeping dew, a cold and desolate scene;its song in fits and starts is worth the praising.The traveler at his window dreads to hear it —and there it is, on the bare steps, under the bed.
It sprang open its long legs and in three or five hops reached the gate, slipped in through a crack, and crouched at the base of the inner wall, facing the lamplight within, and looked carefully. The imps, great and small, were one and all wolfing and gulping, right in the middle of their meal. Pilgrim chirped and chirred his cry once through. Before long they cleared away the dishes and all went to lay out their bedding, each finding his place to sleep.
About the first watch, Pilgrim made his way to the rooms at the back and heard the old demon giving orders: "Imps on every gate, sleep with one eye open — Sun Wukong may change into something again and sneak in to steal." There were those on the night watch too, clappers and bells sounding through the rounds. All the better for the Great Sage's business. He slipped in through the door of the room and saw a stone bed, with powdered and rouged mountain spirits and tree ghosts in attendance on either side, spreading the bedding and serving the old demon — some pulling off his boots, some undoing his robes. The demon king loosened his clothes, and there on his left arm gleamed white the ring, just like a string-of-pearls bangle. And see: he did not take it off, but pushed it twice more up the arm and bound it tight before lying down. Pilgrim, seeing this, changed again, into a yellow-bodied flea, hopped onto the stone bed, burrowed into the quilt, crawled up the demon's arm, and gave him a real bite. The demon turned over, cursing: "You blundering slaves! Never shaking out the quilt, never dusting the bed — who knows what thing it was that bit me!" And he stroked the ring up twice more and lay back down. Pilgrim crawled onto the ring itself and bit again. The demon could not sleep; he turned over once more: "It prickles me to death!"
Pilgrim saw that the demon's watch was tight and the treasure kept on his body and never taken off — stealing it was past hoping. He hopped off the bed, turned back into a cricket, and left the room, making straight for the back, where again he heard the dragon moaning and the horse neighing. The inner gate was locked fast, with the fire dragon and the fire horse hanging inside. Pilgrim showed his true body, came up to the gate, worked the art of unlocking, murmured the charm, passed his hand over it once — and with a crack both shackles of the lock fell away. He pushed the door open, strode in and looked about: the place was lit bright by the fire gear, bright as day. Suddenly he saw, leaning aslant on either side, east and west, several weapons — the prince's demon-cutting saber and the rest, and the Fire Star Lord's fire bow, fire arrows, and the like. Pilgrim, by the firelight, went round and viewed them all, and saw too that behind the door, on a stone table, stood a woven bamboo tray with a handful of hairs on it. The Great Sage was delighted to his heart's core. He took up the hairs, breathed two mouthfuls of hot breath on them, cried "Change!" — and they became thirty, fifty little monkeys at once. He had them take up every last thing the ring had snatched — saber, sword, pestle, lasso, fire wheel, bow, arrows, spear, cart, gourd, fire crows, fire rats, fire horses — then saddle the fire dragon and let loose the fire, burning outward from within. They heard it roaring and seething, bursting and banging, just like rolling thunder and one long string of cannon. The imps, great and small, woke muddled and staggering, wrapped in quilts, heads muffled, some shouting, some wailing, every one with no way out — and the fire burned more than half of them to death. The Handsome Monkey King came back in triumph; it was just the third watch.
Now on the high peak, Heavenly King Li and the rest saw the firelight flaring and came crowding forward. They found Pilgrim mounted on the dragon, whooping and hallooing, driving the little monkeys before him straight up the peak, where he called out at the top of his voice: "Come collect your weapons! Come collect your weapons!" The Fire Star Lord and Nezha answered to the call. Pilgrim shook himself, and the handful of hairs flew back onto his body. Prince Nezha gathered up his six weapons, and the Fire Star Lord had his fire department take in the fire dragon and the rest, all smiling and praising Pilgrim — but of that no more.
Now inside Golden Cave the flames came swirling, and the Great King Si's soul left his body with fright. He rose up hastily, opened his door, ring in both hands — pushed east and the fire east went out; pushed west and the fire west died — smoke and flame leaping through all the air; carrying his treasure he ran a round of the place, and on every side the fire and smoke were quenched. He hurried to rally his demons: more than half were burned and slain, and of men and maids he could gather barely a hundred and ten. He went and searched the armory: not one weapon of any kind remained. He went around back to look, and there were Bajie, Sha Monk, and the elder still bound fast and unloosed; the white dragon horse still in its stall; the load of luggage still in the room. The demon raged: "Some careless little imp must have let a fire slip and brought this about." An attendant at his side told him: "Your Majesty, this fire is no affair of this house. It must have been some thief raiding our camp — he loosed the gear of the fire department and made off with the divine weapons." Then the old demon understood: "No one else — it was Sun Wukong, the thief, beyond all doubt. No wonder I could not rest when I went to sleep. The thieving monkey must have changed himself and slipped in here and bitten my arm twice. He meant to steal my treasure, but found it bound so tight he could do nothing — so he made off with the weapons, set the fire dragon loose, and let his cruel heart have its way, meaning to burn me to death. Thieving monkey! You have worked your tricks in vain — you do not know my power. With this treasure on me, I could go into the great sea and not drown, walk into a pit of fire and not burn. If I catch that thief this time, I will scrape him into a heap of shreds — that would content my heart."
As he fumed, the cocks crowed and it grew light. On the high peak the prince, with his six weapons recovered, said to Pilgrim: "Great Sage, day has broken. No slackening now: while the demon's fighting spirit is dashed, with the fire department and the rest to back you, let us go and give battle again — perhaps this time we can take him." Pilgrim laughed: "Well said. Let us go out and have our sport with all hearts together." One and all they shook out their martial splendor, joyful in their arts, and came straight to the cave mouth. Pilgrim called: "Brazen demon, come out and fight old Monkey!"
Now the two stone gates there had been burnt to ash by the heat of the fire, and within the doorway several little imps were sweeping and gathering ashes. Suddenly they saw the host of saints arrive together; in terror they dropped their brooms, left their rakes, and ran inside, reporting again: "Sun Wukong has brought a great crowd of gods of heaven and is at the gate bawling for battle." The Si monster heard the report and was terribly alarmed; his steel teeth grated; his round eyes bulged wide. Spear level, treasure on his arm, he came out the gate, cursing unchecked: "You thieving monkey, raider of camps and burner of fires! How great do you think your skill is, to slight me so?" Pilgrim, smiling as he cursed, said: "Brazen monster! If you would know my skill, step up here and I will tell you:
From my birth my skill was strong; through the ten thousand li of space my name ran loud.Even then quick-witted, I sought the immortals' way; in days past the deathless recipe was handed down to me.With set purpose I bowed at the Place of the Square Inch; with devout heart I paid court in the land of saints.I mastered the boundless art of transformation; in the long skies of the cosmos I rage where I will.At ease before the mountain I tamed the tiger; when dull, within the seas I brought the dragon down.My home is Flower-Fruit, where I took the throne of king; in Water Curtain Cave I flaunted my strength.Time and again I had designs on the courts of heaven; more than once, unknowing, I seized the halls above.The Emperor granted the name Great Sage Equal to Heaven, and by decree conferred the Handsome Monkey King besides.Only because the Peach Banquet was spread, and no invitation card was sent me, my temper rose.I burst uninvited into the Jade Pool and stole the jade liquor; into the treasure tower I went unasked and drank the nectar.I have stolen and eaten dragon liver and phoenix marrow; I have tasted every delicacy by stealth.The thousand-year peaches I took my fill of; the ten-thousand-year elixirs stuffed my belly.Rare things of the Heavenly Palace I took one and all; the precious curios of the holy treasury I hid away piece by piece.The Jade Emperor, learning my skill, at once dispatched the heavenly troops and set the field of battle.The Nine Luminaries, baleful stars, were routed by me; the fierce mansions of the five quarters were wounded at my hands.All the divine generals of heaven were no match; the hundred thousand strong host dared not face me.I pressed the Jade Emperor until he passed his edict; the Little Sage of the Guan River raised his troops.We held each other through seventy-two changes, each working his art, each strong.Guanyin of the South Sea came to aid the fight; the pure vase and the willow helped as well.The Supreme Lord Lao threw his diamond snare and had me seized and carried above.I was bound and brought before the Jade Emperor, the great sovereign; the clerks of the court tortured out my guilt — my deserts.They ordered the Strongman to raise the blade; the knife cut my scalp and sparked like flame.A hundred schemes, a thousand devices could not kill me; so I was escorted to the hall of Lord Lao.In the furnace of the Six Dings' divine fire I was smelted, till my whole body was hard as steel.When the seven-times-seven count was told they opened the cauldron — and out I leaped, fiercer than before.The gods barred their gates, and no guard could hold me; the saints took counsel and begged the Buddha.Truly the Tathagata's powers are many; his wisdom truly vast beyond measure.We staked our wager at the flip of a somersault; he pressed the mountain on me, and I could not prevail.Then the Jade Emperor first set the Feast of the Pacified Heaven, and in the Western Region the field of Utmost Bliss was hailed.Five hundred years old Monkey was pressed and held, without one taste of tea or rice.Elder Golden Cicada came down into the world; the Land of the East dispatched him to bow at the Buddha's home.To fetch the true scriptures back to his own country — the sovereign of Great Tang, to redeem his dead.Guanyin urged me to turn to the good; holding to the discipline of the Buddha's keeping, I give my wildness no more rein.Loosed from beneath the root of the high mountain, now I go west to fetch the chapters of scripture.Brazen demon, give over your fox-and-weasel cunning — return my Tang monk, who would bow before the Dharma King."
Hearing this, the monster pointed at Pilgrim: "So you are the great thief who once robbed heaven itself. Do not run — taste my spear." The Great Sage met him with the staff. The two were still at grips when this side of the field Prince Nezha flared in wrath and the Fire Star Lord hardened his heart, and the six divine weapons and the gear of the fire department came flying at the demon. The Great Sage Sun pressed on more fiercely. On one side the Thunder Lords plied their thunderbolts and the Heavenly King raised his blade; without rank or order all came on together. The demon, lofty and calm, smiled coldly; from his sleeve he quietly brought out the treasure, loosed it from his hand and cast it into the air, crying "Fall!" — and with a whoosh it gathered in the six divine weapons and the fire gear, the thunderbolts, the Heavenly King's blade, and Pilgrim's staff, sweeping the whole of them away. The gods stood empty-handed again, and the Great Sage Sun with empty fists. The demon turned from his victory, calling: "Lads, haul stones and wall up the gates; break ground and rebuild; set the halls in order all anew. And when all is ready, we will slaughter those three monks of the Tang and offer it in thanks to the earth, and share out the blessing together." The little imps took their orders and fell to their work — but of that no more.
Now Heavenly King Li led the host back up the high peak. The Fire Star Lord blamed Nezha's hot temper; the Thunder Lords grumbled at the Heavenly King's slyness; only the Water Earl stood by without a word. Pilgrim, seeing that they would not look one another in the face, and thoughts twisting in him, could do nothing but nurse his grudge and force a smile, and said to them all, laughing: "No gloom, my friends. The old saying has it: now victorious, now beaten — the common lot of soldiers. In a match of arms against him, old Monkey comes to about this much; it is only that he has that ring, and so works his mischief — and off go our weapons again into the snare. Set your hearts at rest. Old Monkey will go and dig into this fellow's pedigree." The prince said: "You already petitioned the Jade Emperor, and a search of all the heavens found not a trace. Where would you search now?" Pilgrim said: "It occurs to me that the Buddha's law is boundless. I will go up to the Western Heaven and ask our Buddha the Tathagata to turn his eye of wisdom over the four great continents of the earth, and see where this monster was reared, what village and household he belongs to, and what manner of treasure the ring may be. Come what may, we will take him, and win you satisfaction, and send you home to heaven content." The gods said: "If that is your purpose, no lingering — go quickly, go quickly."
Good Pilgrim! At the word he mounted the somersault cloud, and in no time reached Vulture Peak. He let down his auspicious light and gazed about on all sides — what a place it was:
Lofty and spare, the spirit peaks; ridge upon ridge, clean and fine; the summits of the immortal mountains brush the blue vault.The West looks up to this mighty anchor; its mass bears down upon the Middle Kingdom.The primal breath streams through it, far as heaven and earth; its awe flies out and fills the terraced flowers.Ever the sound of bells and chimes runs long; ever the voice of the sutras, clear and bright.Under the green pines the elders discourse; among the jade cypresses the arhats walk.White cranes, in their affection, come to Vulture Ridge; azure phoenixes attend at the idle pavilion.Dark monkeys in pairs hold up immortal fruit; long-lived deer two by two offer purple blossoms.Hidden birds call and call as if telling their griefs; strange flowers blaze with colors beyond naming.Ridges fold back and wind about, turning to gaze; the old roads bend and curve, everywhere smooth.Truly a land pure and numinous, delicate and blest — the solemn grand air of the Buddha's great awakening.
Pilgrim was still taking in the mountain scenery when someone called: "Sun Wukong — from where do you come, and where are you going?" He turned quickly and saw it was the Venerable Bhiksuni. The Great Sage saluted: "There is a matter on which I would see the Tathagata." The bhiksuni said: "You impudent one. If you would see the Tathagata, why not climb to the precious monastery, and stand here admiring the mountain instead?" Pilgrim said: "It is my first visit to this holy ground — hence the boldness." The bhiksuni said: "Then come along with me, quickly." Pilgrim kept close behind her down to the mountain gate of the Thunderclap Monastery, where the Eight Great Vajra Warriors stood blocking the way on either side, a formidable sight. The bhiksuni said: "Wukong, wait a moment while I go up and report for you." Pilgrim could only stand and wait outside the gate. The bhiksuni came before the Buddha, joined her palms, and said: "Sun Wukong has a matter on which he asks to see the Tathagata." The Tathagata gave the order to admit him, and only then did the vajras stand aside and let him pass.
Pilgrim bowed low in worship, and the Tathagata asked: "Wukong, I heard that the Venerable Guanyin freed you from your bonds and turned you to the Buddha's teaching, to guard the Tang monk on his quest for scriptures. How is it you stand here alone? What has happened?" Pilgrim bowed his head to the ground: "I make my report to our Buddha. Since taking the discipline, your disciple has come west with his master of the Tang, and at Golden Mountain, Golden Cave, fell in with a wicked demon called the Great King Si, of vast powers, who swept my master and my brothers-in-the-law into his cave. Your disciple asked him for them without malice; we fell to fighting, and with a gleaming white ring he robbed me of my iron staff. I feared he was some general of heaven yearning for the world below, and hurried up to search — and found nothing. The Jade Emperor was gracious enough to send Heavenly King Li and his son to my aid, and the demon robbed the prince of his six weapons. I begged the Fire Star Lord to loose fire on him, and the demon snatched away the fire gear. I begged the Water Star Lord to loose water and drown him — and could not wet a hair of him. Your disciple spent spirit and strength without number, stole the iron staff and the rest back out, went and demanded battle again — and the demon swept away all the same things once more. There is no way to subdue him. So I have come to tell our Buddha, and beg his mercy to look for me and see what manner of creature this truly is. Then I can go take his kin and his neighbors, seize this demon, rescue my master, and with joined palms and devout hearts bow in quest of the true fruit."
The Tathagata listened, then looked far off with his eye of wisdom, and already knew. He said to Pilgrim: "That monster I know — but I cannot tell you. You monkey, your mouth is a sieve: the moment the word spreads that it was I who said so, he will not fight you; he will raise an uproar up Vulture Peak itself and visit the mischief on me. Here — I will send power to help you seize him." Pilgrim bowed again in thanks: "And what power will the Tathagata send to help me?" The Tathagata at once ordered eighteen arhats to open the precious treasury and take out eighteen grains of golden cinnabar sand to aid Wukong. Pilgrim said: "And what of golden cinnabar sand?" The Tathagata said: "You will go outside his cave and call the demon out to try you — lure him out — and have the arhats release the sand and sink him, so that he cannot move his body or pull free his feet; then you may seize and beat him as you please." Pilgrim laughed: "Wonderful, wonderful, wonderful! Let us go at once."
The arhats did not dare delay; they took the golden cinnabar sand and went out the door. Pilgrim thanked the Tathagata once more. He looked them over on the way and counted only sixteen. Pilgrim bawled: "What sort of a place is this, that lets men slip away?" The arhats said: "Who has slipped away?" Pilgrim said: "Eighteen were ordered; how is it there are only sixteen?" Before the words were done, two more came out from within — the Dragon-Subduing and the Tiger-Taming arhats — and stepped up: "Wukong, how can you be so sly? The two of us were at the back, hearing the Tathagata's instructions." Pilgrim said: "Fine way to slip a friend, fine way! If I had bawled a moment later, I suppose you would never have come out." The arhats, laughing, mounted the auspicious cloud.
In no time they reached the borders of Golden Mountain. Heavenly King Li met them and led the host out to welcome them, and the whole story was told. The arhats said: "No need for the details — quick, call him out." The Great Sage, twisting his fists, came to the cave mouth and cursed: "You bloated brazen monster! Come out and settle it with your grandfather Sun!" The imps flew off to report. The demon king said in anger: "Who has the thief monkey fetched this time, to come swaggering?" The imps said: "No general at all — he is alone." The demon king said: "That staff of his is already in my keeping — how does he come alone like this? Does he mean to box with me?" He hung his treasure on, took his spear in hand, had the imps haul the stones aside, and leaped out the gate, cursing: "Thieving monkey! Time after time you have gained nothing by it; you should have kept away. Why come bawling again?" Pilgrim said: "You brazen demon, you know neither good nor bad! If you would have your grandfather stay away, then surrender and make your apology, hand out my master and my brothers, and I will let you be." The monster said: "Your three monks are washed and clean already, and soon to be slaughtered — and you still cannot tell which way the wind sits? Be off with you."
At the word "slaughtered," the fire flared along Pilgrim's cheeks; he could not hold down the rage in his heart. He dropped his stance, swung his fists, moved in slantwise, feeling his steps, and came at the demon with a hook to the face. The monster spread his long spear and met him hand to hand. Pilgrim hopped left and hopped right, beguiling the demon; and the demon, not knowing it was a trick, was drawn away south, out from the cave mouth. Pilgrim signaled the arhats, and together they flung the golden cinnabar sand down on the demon. Good sand! Just look:
Like mist, like smoke, at first dispersing slowly, drift on drift it falls from the rim of the sky.A white blindness — everywhere it fills the eyes; a gray bewilderment — flying, it loses the road.The woodcutter loses his partner; the immortal boy gathering herbs cannot see his home.Fine and light it drifts like wheat flour; coarse and churning it tumbles like sesame.The world goes dim, the mountaintops dark; the long skies are blotted out, the sun veiled over.Not the loud dust that trails galloping horses; no words for the lightness, the softness under the perfumed carriage.This sand by nature is a thing without feeling, covering earth, veiling heaven, to take the monster.Only because a demon has invaded the true way does the arhat wield the law in such splendor.In his hand a bright pearl already shows — and in a moment it grinds the eyes to flowers.
The demon, seeing the flying sand blind his eyes, lowered his head a little, and already his feet had sunk more than three feet deep. In terror he gave a leap and jumped to a floating crust on top; and before he could stand firm, in a moment he had sunk another two feet. The monster, desperate, pulled his feet out, hastily took the ring, flipped it upward, cried "Fall!" — and with a whoosh all eighteen grains of golden cinnabar sand were swept away; and drawing his steps back he went straight home to his cave.
The arhats, one and all, halted their clouds empty-handed. Pilgrim came near and asked: "Reverend arhats, why have you let the sand stop?" The arhats said: "There was a sound just now, and the golden cinnabar sand was gone." Pilgrim laughed: "Snatched away by that same old thing again." The Heavenly King and the rest said: "So hard to subdue — how are we ever to take him? What day do we return to heaven, and with what face do we see the Emperor?" Then the Dragon-Subduing and Tiger-Taming arhats said to Pilgrim: "Wukong — do you know why the two of us were slow coming out the door?" Pilgrim said: "Old Monkey only grumbled that you were hiding — he did not know there was a message." The arhats said: "The Tathagata charged us two thus: 'That demon's powers are vast. If the golden cinnabar sand is lost, then send Sun Wukong up to the Tushita Palace in the Heaven of Parting Sorrow, to the Supreme Lord Lao, to seek his traces — then he may be taken at one drum.'" Pilgrim heard and said: "Insufferable, insufferable! So the Tathagata was shuffling old Monkey along too. He should have told me at the time, and spared you all this long journey." Heavenly King Li said: "Since the Tathagata has given this clear sign, Great Sage, you should start at once."
Good Pilgrim! At the word he mounted a somersault cloud and went straight in through the Southern Gate of Heaven. The four great marshals raised their fists and saluted: "How went the business of seizing the demon?" Pilgrim answered as he went: "Not yet, not yet. But now I know where to look for the root of it." The four generals dared not hold him and let him through the gate. He did not go up the Hall of Divine Mists, nor into the Palace of the Dipper and the Ox, but straight to the Tushita Palace beyond the Thirty-Three Heavens, in the Heaven of Parting Sorrow. Two immortal boys stood in attendance; he gave no name but walked straight in. The two, alarmed, caught at him: "Who are you? Where are you going?" Only then did Pilgrim say: "I am the Great Sage Equal to Heaven, come to find old Lord Li." The immortal boys said: "What a rough way to behave! Wait while we announce you." Pilgrim would brook no delay; with a shout he walked straight in — and there was Lord Lao coming out from within, and they collided full in the arms. Pilgrim bowed from the waist with a salutation: "Old gentleman, it has been too long since I looked in on you." Lord Lao laughed: "Monkey, what brings you to my door instead of your scriptures?" Pilgrim said: "Scriptures, scriptures — no pause day or night. A little obstruction on the road, so I have dropped by for a stroll." Lord Lao said: "The western road is blocked — what is that to me?" Pilgrim said: "Western Heaven, Western Heaven — say no more. When I have found what I am looking for, you and I will have a long settlement." Lord Lao said: "This is the palace of the utmost immortals — what trace of anything would you find here?"
Pilgrim went in, his eyes never resting, peering east and west. He had passed through several corridors when he saw, by the ox stall, a boy fast asleep — and the green ox not in the stall. Pilgrim said: "Old gentleman — the ox is loose! The ox is loose!" Lord Lao was badly startled: "When did this beast of calamity get out?" While they were still shouting, the boy woke, knelt before them, and said: "Master, your disciple fell asleep — I do not know when he left." Lord Lao cursed: "And how did you come to be snoring?" The boy knocked his head: "Your disciple found a pill in the elixir room, ate it on the spot, and fell asleep right here." Lord Lao said: "It must be one of the seven-times-returned fire pills smelted the other day — one dropped, and this fellow picked it up and ate it. One grain of that pill brings seven days of sleep. With you asleep there was no one to watch the beast, so he seized his chance and went down into the world — and today makes the seventh day."
He made search at once to see whether any treasure had been stolen besides. Pilgrim said: "No treasure to speak of — only that he has a ring, and a deadly one." Lord Lao looked quickly through his stores: everything was there except the Diamond Bangle. Lord Lao said: "This beast of calamity has stolen my Diamond Bangle!" Pilgrim said: "So that is the treasure. It was he who once cracked old Monkey's skull with it. Now down in the world he plays the tyrant — who knows how much of ours he has swept away with it." Lord Lao said: "Where is the beast?" Pilgrim said: "At Golden Mountain, in Golden Cave. He took my Tang monk inside and robbed me of my gold-banded staff. I asked the heavenly troops for help — he robbed the prince of his divine weapons. I asked the Fire Star Lord — he robbed him of his fire gear. The Water Earl alone could not drown him, but at least lost nothing to the ring. Then I begged the Tathagata to send arhats down with their sand — and he swept away the golden cinnabar sand besides. And you, old gentleman, turning loose a monster that robs and harms men — what are your deserts?" Lord Lao said: "My Diamond Bangle is the very implement with which I crossed the Pass and converted the Hu — a treasure smelted in my youth. No weapon, no water, no fire can come near it. If he had stolen my banana-leaf fan, then even I could do nothing with him."
Then at last the Great Sage was content, and went along with Lord Lao. Lord Lao took up the banana-leaf fan and rode the auspicious cloud beside him, out of the immortal palace. Outside the Southern Gate they lowered the cloud and came straight to the borders of Golden Mountain, where they found the eighteen arhats, the Thunder Lords, the Water Earl, the Fire Star Lord, and Heavenly King Li and his son, and the whole story was told over. Lord Lao said: "Sun Wukong, go and lure him out again, and I will take him."
Pilgrim hopped down from the peak and bawled again: "Bloated beast of calamity! Come out and take your death early!" The imps ran to report. The old demon said: "Who has the thief monkey fetched this time?" In haste, spear and treasure, he came out the gate to meet him. Pilgrim cursed: "Brazen demon, this time you are dead and finished! Do not run — take my palm!" He sprang up with a leap full into his arms, dealt him a slap across the face, and turned and ran. The demon whirled his spear and gave chase. Then from the high peak came a call: "Ox, will you not go home? What day are you waiting for?" The demon looked up, saw it was the Supreme Lord Lao, and his heart quaked and his gall trembled: "This thieving monkey is a true ghost of the underworld — how has he ferreted out my master and lord?"
Lord Lao murmured a charm and flicked the fan once; the monster flung the ring at him, and Lord Lao caught it in one hand. He flicked again: the creature's strength failed and his sinews went slack; he showed his true form — a green ox. Lord Lao breathed a mouthful of immortal breath through the Diamond Bangle, ran it through the ox's nose, took the sash from his own robe, tied it to the bangle, and led him by the hand. To this day the ring that tethers an ox by the nose remains, called the binlang — and this is how it began. Lord Lao took leave of the gods, bestrode the green ox's back, and rode the colored clouds straight home to the Tushita cloister; the demon bound, he rose high to the Heaven of Parting Sorrow.
Then the Great Sage Sun, with the Heavenly King and the rest, stormed into the cave, beat to death every one of the hundred-odd imps, and each recovered his weapons. They thanked the Heavenly King and his son, who returned to heaven; the Thunder Lords went back to their bureaus, the Fire Star Lord to his palace, the Water Earl to his river, and the arhats turned west. Only then did they unbind the Tang monk, Bajie, and Sha Monk, and Pilgrim took up the iron staff. The three thanked him again, gathered the horse and the baggage, and the master and his disciples left the cave and took to the high road.
As they went, they heard a call from beside the road: "Holy monk of the Tang, stop and take a meal!" And the elder's heart started.
But who it was that called out? Listen to the next chapter to find out.
Chapter 53
Traditional Chinese
第五十三回 禪主吞餐懷鬼孕 黃婆運水解邪胎
德行要修八百，陰功須積三千。均平物我與親冤。始合西天本願。魔兕刀兵不怯，空勞水火無愆。老君降伏卻朝天。笑把青牛牽轉。
話說那大路傍叫喚者誰？乃金山山神、土地，捧著紫金缽盂叫道：「聖僧啊，這缽盂飯是孫大聖向好處化來的。因你等不聽良言，誤入妖魔之手，致令大聖勞苦萬端，今日方救得出。且來吃了飯，再去走路，莫孤負孫大聖一片恭孝之心也。」三藏道：「徒弟，萬分虧你，言謝不盡。早知不出圈痕，那有此殺身之害？」行者道：「不瞞師父說，只因你不信我的圈子，卻教你受別人的圈子。多少苦楚。可嘆，可嘆！」八戒道：「怎麼又有個圈子？」行者道：「都是你這孽嘴孽舌的夯貨，弄師父遭此一場大難，著老孫翻天覆地，請天兵、水火與佛祖丹砂，盡被他使一個白森森的圈子套去。如來暗示了羅漢，對老孫說出那妖的根原，才請老君來收伏，卻是個青牛作怪。」三藏聞言，感激不盡道：「賢徒，今番經此，下次定然聽你吩咐。」
遂此四人分吃那飯，那飯熱氣騰騰的。行者道：「這飯多時了，卻怎麼還熱？」土地跪下道：「是小神知大聖功完，才自熱來伺候。」須臾飯畢，收拾了缽盂，辭了土地、山神，那師父才攀鞍上馬，過了高山。正是：滌慮洗心皈正覺，餐風宿水向西行。
行夠多時，又值早春天氣。聽了些：
紫燕呢喃，黃鸝睍睆。紫燕呢喃香嘴困，黃鸝睍睆巧音頻。滿地落紅如佈錦，遍山發翠似堆茵。嶺上青梅結豆，崖前古柏留雲。野潤煙光淡，沙暄日色曛。幾處園林花放蕊，陽回大地柳芽新。
正行處，忽遇一道小河，澄澄清水，湛湛寒波。唐長老勒過馬觀看，遠見河那邊有柳陰垂碧，微露著茅屋幾椽。行者遙指那廂道：「那裡人家，一定是擺渡的。」三藏道：「我見那廂也似這般，卻不見船隻，未敢開言。」八戒旋下行李，厲聲高叫道：「擺渡的，撐船過來。」連叫幾遍，只見那柳陰裡面，咿咿啞啞的撐出一隻船兒，不多時，相近這岸。師徒們仔細看了那船兒，真個是：
短棹分波，輕橈泛浪。橄堂油漆彩，艎板滿平倉。船頭上鐵纜盤窩，船後邊舵樓明亮。雖然是一葦之航，也不亞泛湖浮海。縱無錦纜牙檣，實有松樁桂楫。固不如萬里神舟，真可渡一河之隔。往來只在兩崖邊，出入不離古渡口。
那船兒須臾頂岸，那梢子叫云：「過河的，這裡去。」三藏縱馬近前看處，那梢子怎生模樣：
頭裹錦絨帕，足踏皂絲鞋。身穿百納綿襠襖，腰束千針裙布絛。手腕皮粗筋力硬，眼花眉皺面容衰。聲音嬌細如鶯囀，近觀乃是老裙釵。
行者近於船邊道：「你是擺渡的？」那婦人道：「是。」行者道：「梢公如何不在，卻著梢婆撐船？」婦人微笑不答，用手拖上跳板。沙和尚將行李挑上去，行者扶著師父上跳，然後順過船來，八戒牽上白馬，收了跳板。那婦人撐開船，搖動槳，頃刻間過了河。身登西岸，長老教沙僧解開包，取幾文錢鈔與他。婦人更不爭多寡，將纜拴在傍水的樁上，笑嘻嘻徑入莊屋裡去了。
三藏見那水清，一時口渴，便著八戒：「取缽盂，舀些水來我吃。」那獃子道：「我也正要些兒吃哩。」即取缽盂，舀了一缽，遞與師父。師父吃了有一少半，還剩了多半，獃子接來，一氣飲乾，卻伏侍三藏上馬。師徒們找路西行，不上半個時辰，那長老在馬上呻吟道：「腹痛。」八戒隨後道：「我也有些腹痛。」沙僧道：「想是吃冷水了。」說未畢，師父聲喚道：「疼的緊。」八戒也道：「疼得緊。」他兩個疼痛難禁，漸漸肚子大了。用手摸時，似有血團肉塊，不住的骨突骨突亂動。三藏正不穩便，忽然見那路傍有一村舍，樹梢頭挑著兩個草把。行者道：「師父，好了，那廂是個賣酒的人家。我們且去化他些熱湯與你吃，就問可有賣藥的，討貼藥，與你治治腹痛。」
三藏聞言甚喜，卻打白馬。不一時，到了村舍門口下馬。但只見那門兒外有一個老婆婆，端坐在草墩上績麻。行者上前，打個問訊道：「婆婆，貧僧是東土大唐來的。我師父乃唐朝御弟，因為過河吃了河水，覺肚腹疼痛。」那婆婆喜哈哈的道：「你們在那邊河裡吃水來？」行者道：「是在此東邊清水河吃的。」那婆婆欣欣的笑道：「好耍子，好耍子。你都進來，我與你說。」
行者即攙唐僧，沙僧即扶八戒，兩人聲聲喚喚，腆著肚子，一個個只疼得面黃眉皺，入草舍坐下。行者只叫：「婆婆，是必燒些熱湯與我師父，我們謝你。」那婆婆且不燒湯，笑唏唏跑走後邊，叫道：「你們來看，你們來看。」那裡面蹼𨁃蹼踏的又走出兩三個半老不老的婦人，都來望著唐僧哂笑。行者大怒，喝了一聲，把牙一齜。諕得那一家子跌跌蹡蹡，往後就走。行者上前，扯住那老婆子道：「快早燒湯，我饒了你。」那婆子戰兢兢的道：「爺爺呀！我燒湯也不濟事，也治不得他兩個肚疼。你放了我，等我說。」行者放了他，他說：「我這裡乃是西梁女國。我們這一國盡是女人，更無男子，故此見了你們歡喜。你師父吃的那水不好了。那條河喚做子母河。我那國王城外，還有一座迎陽館驛，驛門外有一個照胎泉。我這裡人，但得年登二十歲以上，方敢去吃那河裡水。吃水之後，便覺腹痛有胎。至三日之後，到那迎陽館照胎水邊照去。若照得有了雙影，便就降生孩兒。你師吃了子母河水，以此成了胎氣，也不日要生孩子，熱湯怎麼治得？」
三藏聞言，大驚失色道：「徒弟啊，似此怎了？」八戒扭腰撒胯的哼道：「爺爺呀！要生孩子，我們卻是男身，那裡開得產門？如何脫得出來？」行者笑道：「古人云：『瓜熟自落。』若到那個時節，一定從脅下裂個窟窿，鑽出來也。」八戒見說，戰兢兢，忍不得疼痛道：「罷了，罷了，死了，死了。」沙僧笑道：「二哥莫扭，莫扭，只怕錯了養兒腸，弄做個胎前病。」那獃子越發慌了，眼中噙淚，扯著行者道：「哥哥，你問這婆婆，看那裡有手輕的穩婆，預先尋下幾個。這半會一陣陣的動蕩得緊，想是摧陣疼，快了，快了。」沙僧又笑道：「二哥既知摧陣疼，不要扭動，只恐擠破漿包耳。」
三藏哼著道：「婆婆啊，你這裡可有醫家？教我徒弟去買一貼墮胎藥吃了，打下胎來罷。」那婆子道：「就有藥也不濟事。只是我們這正南街上有一座解陽山，山中有一個破兒洞，洞裡有一眼落胎泉。須得那泉裡水吃一口，方才解了胎氣。卻如今取不得水了。向年來了一個道人，稱名如意真仙，把那破兒洞改作聚仙庵，護住落胎泉水，不肯善賜與人。但欲求水者，須要花紅表禮，羊酒果盤，志誠奉獻，只拜求得他一碗兒水哩。你們這行腳僧，怎麼得許多錢財買辦？但只可挨命，待時而生產罷了。」行者聞得此言，滿心歡喜道：「婆婆，你這裡到那解陽山有幾多路程？」婆婆道：「有三十里。」行者道：「好了，好了。師父放心，待老孫取些水來你吃。」
好大聖，吩咐沙僧道：「你好仔細看著師父。若這家子無禮，侵哄師父，你拿出舊時手段來，裝𡤫諕他。等我取水去。」沙僧依命。只見那婆子端出一個大瓦缽來，遞與行者道：「拿這缽頭兒去，是必多取些來，與我們留著用急。」行者真個接了瓦缽，出草舍，縱雲而去。那婆子才望空禮拜道：「爺爺呀！這和尚會駕雲。」才進去叫出那幾個婦人來，對唐僧磕頭禮拜，都稱為羅漢菩薩。一壁廂燒湯辦飯，供奉唐僧不題。
卻說那孫大聖觔斗雲起，少頃間，見一座山頭阻住雲角。即按雲光，睜睛看處，好山！但見那：
幽花擺錦，野草鋪藍。澗水相連落，溪雲一樣閑。重重谷壑藤蘿密，遠遠峰巒樹木蘩。鳥啼雁過，鹿飲猿攀。翠岱如屏嶂，青崖似髻鬟。塵埃滾滾真難到，泉石涓涓不厭看。每見仙童採藥去，常逢樵子負薪還。果然不亞天臺景，勝似三峰西華山。
這大聖正然觀看那山，又只見背陰處，有一所莊院，忽聞得犬吠之聲。大聖下山，徑至莊所，卻也好個去處。看那：
小橋通活水，茅舍倚青山。村犬汪籬落，幽人自往還。
不時來至門首，見一個老道人盤坐在綠茵之上。大聖放下瓦缽，近前道問訊。那道人欠身還禮道：「那方來者？至小庵有何勾當？」行者道：「貧僧乃東土大唐欽差西天取經者。因我師父誤飲了子母河之水，如今腹疼腫脹難禁。問及土人，說是結成胎氣，無方可治。訪得解陽山破兒洞有落胎泉可以消得胎氣。故此特來拜見如意真仙，求些泉水，搭救師父。累煩老道指引指引。」那道人笑道：「此間就是破兒洞，今改為聚仙庵了。我卻不是別人，即是如意真仙老爺的大徒弟。你叫做甚麼名字？待我好與你通報。」行者道：「我是唐三藏法師的大徒弟，賤名孫悟空。」那道人問曰：「你的花紅、酒禮都在那裡？」行者道：「我是個過路的掛搭僧，不曾辦得來。」道人笑道：「你好痴呀，我老師父護住山泉，並不曾白送與人。你回去辦將禮來，我好通報。不然請回。莫想，莫想。」行者道：「人情大似聖旨。你去說我老孫的名字，他必然做個人情，或者連井都送我也。」
那道人聞此言，只得進去通報。卻見那真仙撫琴，只待他琴終，方才說道：「師父，外面有個和尚，口稱是唐三藏大徒弟孫悟空，欲求落胎泉水，救他師父。」那真仙不聽說便罷，一聽得說個悟空名字，卻就怒從心上起，惡向膽邊生。急起身，下了琴床，脫了素服，換上道衣，取一把如意鉤子，跳出庵門，叫道：「孫悟空何在？」行者轉頭，觀見那真仙打扮：
頭戴星冠飛彩艷，身穿金縷法衣紅。足下雲鞋堆錦繡，腰間寶帶繞玲瓏。一雙納錦凌波襪，半露裙襴閃繡絨。手拿如意金鉤子，鐏利杆長若蟒龍。鳳眼光明眉菂豎，鋼牙尖利口翻紅。額下髯飄如烈火，鬢邊赤髮短蓬鬆。形容惡似溫元帥，爭奈衣冠不一同。
行者見了，合掌作禮道：「貧僧便是孫悟空。」那先生笑道：「你真個是孫悟空，卻是假名託姓者？」行者道：「你看先生說話。常言道：『君子行不更名，坐不改姓。』我便是悟空，豈有假託之理？」先生道：「你可認得我麼？」行者道：「我因歸正釋門，秉誠僧教，這一向登山涉水，把我那幼時的朋友也都疏失，未及拜訪，少識尊顏。適間問道子母河西鄉人家，言及先生乃如意真仙，故此知之。」那先生道：「你走你的路，我修我的真，你來訪我怎的？」行者道：「因我師父誤飲了子母河水，腹疼成胎，特來仙府，拜求一碗落胎泉水，救解師難也。」
那先生怒目道：「你師父可是唐三藏麼？」行者道：「正是，正是。」先生咬牙恨道：「你們可曾會著一個聖嬰大王麼？」行者道：「他是號山枯松澗火雲洞紅孩兒妖怪的綽號，真仙問他怎的？」先生道：「是我之舍侄，我乃牛魔王的兄弟。前者家兄處有信來報我，稱說唐三藏的大徒弟孫悟空憊懶，將他害了。我這裡正沒處尋你報仇，你倒來尋我，還要甚麼水哩。」行者陪笑道：「先生差了。你令兄也曾與我做朋友，幼年間也曾拜七弟兄。但只是不知先生尊府，有失拜望。如今令侄得了好處，現隨著觀音菩薩，做了善財童子，我等尚且不如，怎麼反怪我也？」
先生喝道：「這潑猢猻！還弄巧舌。我舍侄還是自在為王好，還是與人為奴好？不得無禮，吃我這一鉤！」大聖使鐵棒架住道：「先生莫說打的話，且與些泉水去也。」那先生罵道：「潑猢猻！不知死活。如若三合敵得我，與你水去；敵不過，只把你剁為肉醬，方與我侄子報仇。」大聖罵道：「我把你不識起倒的孽障！既要打，起開來看棍。」那先生如意鉤劈手相還。二人在聚仙庵好殺：
聖僧誤食成胎水，行者來尋如意仙。那曉真仙原是怪，倚強護住落胎泉。及至相逢講仇隙，爭持決不遂如然。言來語去成僝僽，意惡情兇要報冤。這一個因師傷命來求水，那一個為侄亡身不與泉。如意鉤強如蝎毒，金箍棒狠似龍巔。當胸亂刺施威猛，著腳斜鉤展妙玄。陰手棍丟傷處重，過肩鉤起近頭鞭。鎖腰一棍鷹持雀，壓頂三鉤蜋捕蟬。往往來來爭勝敗，返返復復兩回還。鉤攣棒打無前後，不見輸贏在那邊。
那先生與大聖戰經十數合，敵不得大聖。這大聖越加猛烈，一條棒似滾滾流星，著頭亂打。先生敗了筋力，倒拖著如意鉤，往山上走了。
大聖不去趕他，卻來庵內尋水。那個道人早把庵門關了。大聖拿著瓦缽，趕至門前，盡力氣一腳，踢破庵門，闖將進去。見那道人伏在井欄上，被大聖喝了一聲，舉棒要打，那道人往後跑了。卻才尋出吊桶來，正要打水，又被那先生趕到前邊，使如意鉤子把大聖鉤著腳一跌，跌了個嘴硍地。大聖爬起來，使鐵棒就打。他卻閃在傍邊，執著鉤子道：「看你可取得我的水去？」大聖罵道：「你上來，你上來，我把你這個孽障直打殺你！」那先生也不上前拒敵，只是禁住了，不許大聖打水。大聖見他不動，卻使左手掄著鐵棒，右手使吊桶。將索子才突轆轆的放下，他又來使鉤。大聖一隻手撐持不得，又被他一鉤鉤著腳，扯了個躘踵，連索子通跌下井去了。大聖道：「這廝卻是無禮。」爬起來，雙手掄棒，沒頭沒臉的打將上去。那先生依然走了，不敢迎敵。大聖又要去取水，奈何沒有吊桶，又恐怕來鉤扯，心中暗暗想道：「且去叫個幫手來。」
好大聖，撥轉雲頭，徑至村舍門首，叫一聲：「沙和尚。」那裡邊三藏忍痛呻吟，豬八戒哼聲不絕。聽得叫喚，二人歡喜道：「沙僧啊，悟空來也。」沙僧連忙出門接著道：「大哥，取水來了？」大聖進門，對唐僧備言前事。三藏滴淚道：「徒弟啊，似此怎了？」大聖道：「我來叫沙兄弟與我同去，到那庵邊，等老孫和那廝敵鬥，教沙僧乘便取水來救你。」三藏道：「兩個沒病的都去了，丟下我兩個有病的，教誰伏侍？」那個老婆婆在傍道：「老羅漢只管放心，不須要你徒弟，我家自然看顧伏侍你。你們早間到時，我等實有愛憐之意。卻才見這位菩薩雲來霧去，方知你是羅漢菩薩，我家決不敢復害你。」
行者咄的一聲道：「汝等女流之輩，敢傷那個？」老婆子笑道：「爺爺呀！還是你們有造化，來到我家！若到第二家，你們也不得囫圇了。」八戒哼哼的道：「不得囫圇，是怎麼的？」婆婆道：「我一家兒四五口，都是有幾歲年紀的，把那風月事盡皆休了，故此不肯傷你；若還到第二家，老小眾大，那年小之人，那個肯放過你去？就要與你交合。假如不從，就要害你性命，把你們身上肉都割了去做香袋兒哩。」八戒道：「若這等，我決無傷。他們都是香噴噴的，好做香袋；我是個臊豬，就割了肉去，也是臊的，故此可以無傷。」行者笑道：「你不要說嘴，省些力氣，好生產也。」那婆婆道：「不必遲疑，快求水去。」行者道：「你家可有吊桶？借個使使。」那婆子即往後邊取出一個吊桶，又窩了一條索子，遞與沙僧。沙僧道：「帶兩條索子去，恐一時井深要用。」
沙僧接了桶索，即隨大聖出了村舍，一同駕雲而去，那消半個時辰，卻到解陽山界。按下雲頭，徑至庵外。大聖吩咐沙僧道：「你將桶索拿了，且在一邊躲著，等老孫出頭索戰。你待我兩人交戰正濃之時，你乘機進去，取水就走。」沙僧謹依言命。
孫大聖掣了鐵棒，近門高叫：「開門，開門！」那守門的看見，急入裡通報道：「師父，那孫悟空又來了也。」那先生心中大怒道：「這潑猴老大無狀。一向聞他有些手段，果然今日方知，他那條棒真是難敵。」道人道：「師父，他的手段雖高，你亦不亞與他，正是個對手。」先生道：「前面兩回，被他贏了。」道人道：「前兩回雖贏，不過是一猛之性；後面兩次打水之時，被師父鉤他兩跌，卻不是相比肩也？先既無奈而去，今又復來，必然是三藏胎成身重，埋怨得緊，不得已而來也。決有慢他師之心，管取我師決勝無疑。」
真仙聞言，喜孜孜滿懷春意，笑盈盈一陣威風，挺如意鉤子，走出門來喝道：「潑猢猻！你又來作甚？」大聖道：「我來只是取水。」真仙道：「泉水乃吾家之井，憑是帝王宰相，也須表禮羊酒來求，方才僅與些須；況你又是我的仇人，擅敢白手來取？」大聖道：「真個不與？」真仙道：「不與，不與。」大聖罵道：「潑孽障！既不與水，看棍！」丟一個架子，搶個滿懷，不容說，著頭便打；那真仙側身躲過，使鉤子急架相還。這一場比前更勝，好殺：
金箍棒，如意鉤，二人奮怒各懷仇。飛砂走石乾坤暗，播土揚塵日月愁。大聖救師來取水，妖仙為侄不容求。兩家齊努力，一處賭安休。咬牙爭勝負，切齒定剛柔。添機見，越抖擻，噴雲噯霧鬼神愁。樸樸兵兵鉤棒響，喊聲哮吼振山丘。狂風滾滾催林木，殺氣紛紛過斗牛。大聖愈爭愈喜悅，真仙越打越綢繆。有心有意相爭戰，不定存亡不罷休。
他兩個在庵門外交手，跳跳舞舞的，鬥到山坡之下，恨苦相持不題。
卻說那沙和尚提著吊桶，闖進門去，只見那道人在井邊擋住道：「你是甚人，敢來取水？」沙僧放下吊桶，取出降妖寶杖，不對話，著頭便打。那道人躲閃不及，把左臂膊打折，道人倒在地下掙命。沙僧罵道：「我要打殺你這孽畜，怎奈你是個人身，我還憐你，饒你去罷。讓我打水。」那道人叫天叫地的，爬到後面去了。沙僧卻才將吊桶向井中滿滿的打了一吊桶水，走出庵門，駕起雲霧，望著行者喊道：「大哥，我已取了水去也。饒他罷，饒他罷。」
大聖聽得，方才使鐵棒支住鉤子道：「我本待斬盡殺絕，爭奈你不曾犯法；二來看你令兄牛魔王的情上。先頭來，我被鉤了兩下，未得水去。才然來，我是個調虎離山計，哄你出來爭戰，卻著我師弟取水去了。老孫若肯拿出本事來打你，莫說你是一個甚麼如意真仙，就是再有幾個，也打死了。正是打死不如放生，且饒你教你活幾年耳。已後再有取水者，切不可勒掯他。」那妖仙不識好歹，演一演，就來鉤腳。被大聖閃過鉤頭，趕上前，喝聲：「休走！」那妖仙措手不及，推了一個蹼辣，掙扎不起。大聖奪過如意鉤來，折為兩段；總拿著又一抉，抉作四段。擲之於地道：「潑孽畜！再敢無禮麼？」那妖仙戰戰兢兢，忍辱無言。這大聖笑呵呵，駕雲而起。有詩為證。詩曰：
真鉛若鍊須真水，真水調和真汞乾。真汞真鉛無母氣，靈砂靈藥是仙丹。嬰兒枉結成胎像，土母施功不費難。推倒旁門宗正教，心君得意笑容還。
大聖縱著祥光，趕上沙僧。得了真水，喜喜歡歡，回於本處。按下雲頭，徑來村舍。只見豬八戒腆著肚子，倚在門枋上哼哩。行者悄悄上前道：「獃子，幾時占房的？」獃子慌了道：「哥哥莫取笑。可曾有水來麼？」行者還要耍他，沙僧隨後就到，笑道：「水來了，水來了。」三藏忍痛欠身道：「徒弟啊，累了你們也。」那婆婆卻也歡喜，幾口兒都出禮拜道：「菩薩呀，卻是難得，難得。」即忙取個花磁盞子，舀了半盞兒，遞與三藏道：「老師父，細細的吃，只消一口，就解了胎氣。」八戒道：「我不用盞子，連吊桶等我喝了罷。」那婆子道：「老爺爺，諕殺人罷了。若吃了這吊桶水，好道連腸子肚子都化盡了。」嚇得獃子不敢胡為，也只吃了半盞。
那裡有頓飯之時，他兩個腹中絞痛，只聽轂轆轂轆三五陣腸鳴。腸鳴之後，那獃子忍不住，大小便齊流。唐僧也忍不住要往靜處解手。行者道：「師父啊，切莫出風地裡去，怕人子，一時冒了風，弄做個產後之疾。」那婆婆即取兩個淨桶來，教他兩個方便。須臾間，各行了幾遍，才覺住了疼痛，漸漸的銷了腫脹，化了那血團肉塊。那婆婆家又煎些白米粥與他補虛。八戒道：「婆婆，我的身子實落，不用補虛。你燒些湯水與我洗個澡，卻好吃粥。」沙僧道：「二哥，洗不得澡。坐月子的人弄了水漿致病。」八戒道：「我又不曾大生，左右只是個小產，怕他怎的？洗洗兒乾淨。」真個那婆子燒些湯與他兩個淨了手腳。唐僧才吃兩盞兒粥湯。八戒就吃了十數碗，還只要添。行者笑道：「夯貨，少吃些，莫弄做個沙包肚，不像模樣。」八戒道：「沒事，沒事，我又不是母豬，怕他做甚？」那家子真個又去收拾煮飯。
老婆婆對唐僧道：「老師父，把這水賜了我罷。」行者道：「獃子，不吃水了？」八戒道：「我的肚腹也不疼了，胎氣想是已行散了，灑然無事，又吃水何為？」行者道：「既是他兩個都好了，將水送你家罷。」那婆婆謝了行者，將餘剩之水裝於瓦罐之中，埋在後邊地下。對眾老小道：「這罐水，夠我的棺材本也。」眾老小無不歡喜，整頓齋飯，調開桌凳。唐僧們吃了齋，消消停停，將息了一宿。
次日天明，師徒們謝了婆婆家，出離村舍。唐三藏攀鞍上馬，沙和尚挑著行囊，孫大聖前邊引路，豬八戒攏了韁繩。這裡才是：
洗淨口孽身乾淨，銷化凡胎體自然。
畢竟不知到國界中還有甚麼理會，且聽下回分解。
English
The Master of Meditation Swallows His Meal and Carries a Ghostly Womb; the Yellow Dame Draws Water to Undo the Unreal Child
Virtue must be tended to eight hundred; hidden merit hoarded to three thousand.Weigh alike things and self, kin and foe:so at last we fit the West's first wish.The Si demon's blades he did not fear;water and fire toiled for nothing, unblamed.Lord Lao subdued him and turned back toward heaven,laughing as he led the green ox home.
Let it be told: who was it that called from beside the road? The mountain god and the local earth god of Golden Mountain, holding up a purple-gold alms bowl and calling: "Holy monk, this bowl of rice the Great Sage Sun begged for you at a good house. Because you would not hear good counsel and blundered into the demon's hands, the Great Sage was put to ten thousand toils, and only today has freed you. Come and eat, and then go on your way — do not betray the Great Sage Sun's heart of reverence and devotion." Tripitaka said: "Disciple, we owe you everything — words cannot thank you. Had I known never to step beyond the circle's line, where would this mortal danger have come from?" Pilgrim said: "To speak plainly, Master: it is because you would not trust my circle that I had to see you snared in another's. What torments! A shame, a shame!" Bajie said: "What, there was another circle?" Pilgrim said: "All your doing, you clumsy brute with your wicked tongue — you got the Master into this great calamity, and sent old Monkey turning heaven upside down: the heavenly troops, water and fire, the Buddha's cinnabar sand — every one swept away by that gleaming white ring of his. The Tathagata dropped a hint to the arhats, and they told old Monkey the demon's true stock; then I begged Lord Lao to come and subdue him — and it was a green ox that had been working the mischief." Tripitaka, hearing this, was moved beyond words: "Worthy disciple, after this lesson, next time I will surely do as you say."
So the four of them divided the rice and ate it while it steamed. Pilgrim said: "This rice was cooked long ago — how does it still steam?" The earth god knelt: "This humble god knew the Great Sage's work was done, and heated it just now to serve you." Soon the meal was done; they packed up the bowl, took leave of the earth god and the mountain god, and the master at last climbed into the saddle and crossed the high mountains. Truly: "Thoughts rinsed, the heart washed clean, turned to the true awakening; fed on wind, sleeping by water, they journeyed west."
They traveled a long while, and it was the weather of early spring. And they heard —
Purple swallows murmuring; yellow orioles singing.The purple swallows murmur, drowsy of sweet beak; the yellow orioles sing in quick repeated notes.Fallen red covers the ground like spread brocade; fresh green fills the hills like piled cushions.On the ridges the green plums set like beans; before the cliffs old cypresses hold the clouds.The wilds are moist, the mist-light pale; the sand is warm, the sun's glow dusky.Here and there in garden groves the flowers burst their buds; the sun turns back upon the land, willow buds new green.
As they went they came suddenly upon a little river, water clear and bright, cold waves deep and still. The elder of the Tang reined in his horse to look, and far off, on the other bank, saw willow shade hanging green, with the faint show of a few thatched roofs. Pilgrim pointed from afar: "People live there — they must keep a ferry." Tripitaka said: "It looks the same on that side, yet I see no boat, and have not dared to say so." Bajie set down the luggage at once and shouted at the top of his voice: "Ferryman! Pole your boat over!" He had called several times when, from within the willow shade, creaking and groaning, a boat was poked out; and in no time it drew near this bank. The master and his disciples looked the boat over carefully — and truly:
Short oars parting the waves; light paddles riding the swell.Oil and paint brighten the cabin; the planked deck lies level over the cargo.At the bow an iron cable lies coiled; at the stern the steering house stands bright.Only a single reed of a boat, yet no less than one that ranges lakes and seas.Though it has no silken cable or ivory mast, it truly has fir posts and cassia oars.It cannot match the ten-thousand-li sacred vessel, but it can truly ferry the width of one river.Its comings and goings keep to the two banks; out and in, never beyond the old ferry crossing.
In a moment the boat nosed the bank, and the boatkeeper called: "Crossers — this way." Tripitaka urged his horse near to look. And what manner of person was this boatkeeper?
A brocade kerchief wound on her head; black silk shoes on her feet.She wears a hundred-patch padded jacket, and at her waist a thousand-stitch sash of woven cloth.Her wrists are rough-skinned, her sinews hard; her eyes bleared, her brows creased, her face worn with age.Yet her voice is soft and fine as an oriole's turn — look close, and she is an old woman of the skirts.
Pilgrim came near the boat: "Are you the one who keeps the ferry?" The woman said: "I am." Pilgrim said: "Why is the boatman away, and the boatwoman left to pole?" The woman only smiled and made no answer, and pulled the gangplank up with her hands. Sha Monk shouldered the luggage aboard; Pilgrim helped the master up the plank; then the boat was straightened out, Bajie led the white horse on, and the plank was taken in. The woman pushed off and plied the oar, and in a moment they were across. They stepped out on the west bank; the elder had Sha Monk open the bundle and give her a few coins. The woman did not quibble over much or little; she tied the cable to a stake at the water's edge and, smiling broadly, went straight into the farmhouse.
Tripitaka, seeing how clear the water was, grew thirsty and told Bajie: "Take the bowl and scoop me some water to drink." The Idiot said: "I could use some myself." He took the bowl, scooped it full, and handed it to the master. The master drank a little less than half; more than half remained. The Idiot took it and drained it in one breath, then helped the master into the saddle. Master and disciples took the road west, and within half a watch the elder began to groan in the saddle: "My belly aches." Bajie, behind him, said: "Mine aches too, some." Sha Monk said: "You must have drunk cold water." Before the words were done the master moaned: "It hurts badly." Bajie also said: "It hurts badly." The two of them could hardly bear the pain, and little by little their bellies swelled. When they felt them with their hands there seemed to be clots of blood and lumps of flesh, rolling and tumbling without stop. Tripitaka, most uncomfortable, suddenly saw a farmhouse by the roadside with two straw wisps hung from the treetop. Pilgrim said: "Master, good news — that is a wine shop. We will go and beg some hot soup for you, and ask whether they sell medicine and get you a packet to cure this bellyache."
Tripitaka was much comforted and whipped on the white horse. In no time they were at the farmhouse gate and dismounted. Outside the door sat an old woman on a grass stool, twisting hemp. Pilgrim stepped up, made a salutation, and said: "Grandmother, we are poor monks from the Great Tang in the Land of the East. My master is the sworn brother of the Tang emperor; because we drank river water in crossing, his belly aches." The old woman laughed merrily: "So you drank of that river over there?" Pilgrim said: "We drank of the Clearwater River on the east." The old woman chuckled with delight: "What a pickle, what a pickle. Come in, all of you, and I will tell you about it."
Pilgrim helped the Tang monk along, and Sha Monk propped up Bajie; the two moaned and groaned, bellies thrust out, faces yellow and brows knotted with pain, and sat down in the thatched hut. Pilgrim kept calling: "Grandmother, be sure to heat some soup for my master — we will thank you for it." But the old woman did not heat soup; laughing, she ran off to the back, calling: "Come and look! Come and look!" Two or three women, neither young nor old, came shuffling out, and all stood goggling at the Tang monk and tittering. Pilgrim flew into a rage, gave a shout, and bared his teeth; the whole household stumbled and staggered backward in fright. Pilgrim stepped up, seized the old woman, and said: "Heat the soup quickly, and I will spare you." The old woman, trembling, said: "Grandfather! Hot soup will do no good — it cannot cure the ache in their bellies. Let me go and I will tell you." He let her go, and she said: "This is the Women's Kingdom of Western Liang. Our whole country is women; there are no men at all — that is why we were so pleased to see you. The water your master drank is bad water. That river is called the Mother-and-Child River. Outside our king's city there is a Welcoming-the-Sun post station, and outside the station gate a Womb-Mirroring Spring. Our people dare not drink that river's water until they are twenty and past. After drinking it they feel a pain in the belly and are with child. Three days later they go to the water of the Womb-Mirroring Spring at the Welcoming-the-Sun station and look. If the reflection shows a double shadow, the child is born. Your master drank of the Mother-and-Child River, and so has taken the seed of a child — and in a few days he will be brought to bed. How could hot soup cure that?"
Tripitaka, hearing this, went pale with fright: "Disciples — what are we to do?" Bajie, wriggling his hips and splaying his legs, groaned: "Grandfather! Bear a child? We are men — where would the birth canal open? How would we ever get it out?" Pilgrim laughed: "The ancients say: when the melon is ripe it drops of itself. When the time comes, it will surely split a hole under the ribs and crawl out." Bajie heard this and, trembling, could not bear the pain: "All is lost, all is lost — I am a dead man, a dead man." Sha Monk laughed: "Second brother, stop wriggling, stop wriggling — or you will hurt the child-bearing gut and make a sickness of the lying-in of it." The Idiot panicked all the more, tears standing in his eyes, and clutched at Pilgrim: "Brother, ask the grandmother where there are midwives with light hands, and engage a few beforehand. Just now the pangs come wave after wave — it must be the travail pains; soon, soon." Sha Monk laughed again: "Since you know the travail pains, second brother, do not keep squirming — you may burst the bag of waters."
Tripitaka groaned: "Grandmother, have you a doctor here? Let my disciple go buy a dose of miscarriage medicine, and be done with it." The old woman said: "Even with medicine it would do no good. But on the street due south of here stands Jieyang Mountain, and in the mountain a Cave of the Ruined Child, and in the cave a Womb-Dissolving Spring. Drink one mouthful of that spring's water and the child-seed is dissolved. But the water can no longer be had. Some years ago a Daoist came, calling himself the True Immortal As-You-Wish; he turned the Cave of the Ruined Child into the Gathering-Immortals Hermitage and keeps the Womb-Dissolving Spring to himself, and will not give it freely. Whoever wants water must bring flowers and gifts of ceremony — sheep, wine, plates of fruit — offer them in all sincerity, and then may beg one bowl of water of him. How would wandering monks like you find the money for all that? You can only endure, and wait out the birth." Pilgrim heard this and was delighted to his core: "Grandmother, how far is it from here to Jieyang Mountain?" The old woman said: "Thirty li." Pilgrim said: "Good, good. Master, set your heart at rest — old Monkey will fetch you some water to drink."
Good Great Sage! He gave his orders to Sha Monk: "Watch the master carefully. If this household is rude and tries to trick him, bring out your old arts, play the ghost, and frighten them, while I go for the water." Sha Monk took his orders. Then the old woman brought out a great earthenware bowl and handed it to Pilgrim: "Take this bowl, and be sure to fetch plenty — keep some by us against need." Pilgrim truly took the bowl, walked out of the hut, and rose away on a cloud. Only then did the old woman bow toward the empty sky: "Grandfather! This monk can ride the clouds!" And she went in and called the women out, and they bowed down before the Tang monk, calling him Arhat and Bodhisattva. On one side they heated soup and cooked a meal, and served the Tang monk — but of that no more.
Now the Great Sage Sun rode his somersault cloud, and in a little while a mountain top stood in the way of the cloud's corner. He checked the cloud-light, opened his eyes, and looked — a fine mountain! And see:
Hidden flowers spread brocade; wild grasses lay out blue.The gully waters run linked together; the stream clouds idle as one.Ravine upon ravine, thick with vines and gourds; peak on far peak, heavy with trees.Birds cry and wild geese pass; deer drink and apes climb.The green hills stand like painted screens; the blue cliffs rise like coiled chignons.The rolling dust of the world is truly hard to reach; the springs and stones, trickle on trickle, never tire the eye.Often one sees immortal boys going out to gather herbs; always one meets woodcutters shouldering firewood home.Truly no less than the scenery of Tiantai, and finer than the three peaks of Western Flower Mountain.
The Great Sage was still gazing at the mountain when, in the shade of the north slope, he saw a farmstead, and suddenly heard the barking of dogs. The Great Sage came down the mountain, straight to the place — and a fine spot it was. Look:
A little bridge spans the living water; thatched huts lean on the green mountain.Village dogs bark along the hedgerows; the hidden man comes and goes at his ease.
Soon he was at the gate, where an old Daoist sat cross-legged on the green sward. The Great Sage set down the bowl, came near, and made a salutation. The Daoist leaned forward and returned the bow: "Where do you come from? What business brings you to this poor hermitage?" Pilgrim said: "This poor monk is the duly commissioned pilgrim of the Great Tang of the Land of the East, bound for the Western Heaven for scriptures. Because my master unwarily drank of the Mother-and-Child River, his belly now aches and swells past bearing. The local folk say the child-seed has formed, and no medicine can cure it. I have learned that on Jieyang Mountain, in the Cave of the Ruined Child, there is a Womb-Dissolving Spring whose water can dissolve the seed. So I have come expressly to call on the True Immortal As-You-Wish and beg some spring water, to save my master. I trouble you, reverend Daoist, to point the way." The Daoist laughed: "This is the Cave of the Ruined Child — now made into the Gathering-Immortals Hermitage. And I am no one else but the eldest disciple of the lord the True Immortal As-You-Wish. What is your name? I will announce you." Pilgrim said: "I am the eldest disciple of the Dharma Master Tripitaka Tang; my humble name is Sun Wukong." The Daoist asked: "And where are your flowers and your gifts of wine?" Pilgrim said: "I am a passing monk lodging where I can; I brought none." The Daoist laughed: "How foolish you are! My old master guards the spring and has never given away a drop for nothing. Go back, prepare your gifts, and I will announce you; otherwise, please return. Do not hope for it, do not hope for it." Pilgrim said: "A kindness given is mightier than an imperial edict. Go in and say the name of old Monkey — he will surely do me the favor, or perhaps make me a present of the whole well."
Hearing this, the Daoist could only go in and report. The True Immortal was playing the qin; the Daoist waited for the piece to end, then said: "Master, there is a monk outside who calls himself Sun Wukong, eldest disciple of Tripitaka Tang, asking to beg water of the Womb-Dissolving Spring to save his master." The True Immortal might have let the words pass — but at the name Wukong rage rose in his heart and malice surged to his gall. He rose at once, left the qin couch, changed out of his plain robes into Daoist dress, took up an as-you-will golden hook, sprang out the hermitage gate, and cried: "Where is this Sun Wukong?" Pilgrim turned his head and saw how the True Immortal was dressed:
A star-studded cap on his head, streaming with color; a golden-threaded dharma robe of red on his body.Cloud shoes at his feet piled with brocade; a precious belt at his waist wound and gleaming.A pair of quilted stockings fine for treading waves; half-shown skirt borders flashing embroidered plush.In his hand an as-you-will golden hook, its socket keen, its shaft long as a python dragon.Phoenix eyes bright and gleaming, brows set sharp and upright; steel teeth pointed, his mouth turned red.Beneath his chin a beard that streams like raging fire; at his temples red hair, short and shaggy.In looks as fell as Marshal Wen — only his robes and cap are not the same.
Pilgrim, seeing him, joined his palms and saluted: "This poor monk is Sun Wukong." The master laughed: "Are you truly Sun Wukong, or do you borrow the name?" Pilgrim said: "Hear how the master talks. The saying goes: a gentleman on the road does not change his name, nor seated change his surname. I am Wukong — how could I borrow it?" The master said: "Do you know me?" Pilgrim said: "Since I returned to the right and entered the Buddha's gate, holding to the monks' teaching in sincerity, I have been climbing mountains and fording rivers, and the friends of my early days have all dropped away; I have not paid my visits, and scarcely know your face. Just now, asking at the houses west of the Mother-and-Child River, I learned that you are the True Immortal As-You-Wish — that is how I know you." The master said: "You walk your road, I cultivate my truth — why come visiting me?" Pilgrim said: "Because my master unwarily drank the water of the Mother-and-Child River and aches with child. I have come expressly to this immortal dwelling to beg one bowl of Womb-Dissolving water, to free him from his trouble."
The master's eyes went hard: "Is your master Tripitaka Tang?" Pilgrim said: "The very one, the very one." The master ground his teeth in hate: "And have you ever met a certain Great King Holy Infant?" Pilgrim said: "That is the byname of the monster Red Boy of the Fire Cloud Cave at the Withered Pine Gully on Number Mountain. What has the True Immortal to do with him?" The master said: "He is my nephew; I am brother to the Bull Demon King. A letter came from my elder brother's house reporting that Tripitaka Tang's eldest disciple, that shameless Sun Wukong, had done him in. I had nowhere on earth to find you for revenge — and now you come looking for me, and ask for water too!" Pilgrim said with an apologetic smile: "Master, you are mistaken. Your elder brother was once my friend too; in my young days we swore brotherhood, seven of us. Only I did not know your honored house, and so failed to call. Now your nephew has come to a fine pass — he attends the Bodhisattva Guanyin as the Boy of Wealth-in-Goodness, and the likes of us cannot match him. Why blame me instead?"
The master shouted: "Brazen ape! Still twisting your clever tongue. For my nephew, which is better — to be free and a king, or another man's slave? None of your impudence — take my hook!" The Great Sage met it with the iron staff: "Master, none of this talk of fighting — just give me some spring water and be done." The master cursed: "Brazen ape, you know not life from death. If you can hold me three rounds, you shall have your water; if not, I will chop you to mincemeat, and so avenge my nephew." The Great Sage cursed: "You calamity that cannot tell up from down! If it is fighting you want, come out here and see my staff." The master met him hand to hand with the as-you-will hook. The two had a rare fight there at the Gathering-Immortals Hermitage:
The holy monk ate by mistake the water of the womb; the Pilgrim comes seeking the Immortal As-You-Wish.Who knew the True Immortal was a demon all along, leaning on his strength to guard the Womb-Dissolving Spring?And when they met to speak of old grudges, the quarrel could not go as either wished.Word gave way to word, and gall to gall; hate bred hate — he must avenge his kin.This one, for a master's hurt, comes begging water;that one, for a nephew lost, will yield no spring.The as-you-will hook is deadlier than a scorpion's sting;the gold-banded staff is fiercer than a dragon's crest.Thrust on thrust at the chest, he shows his might;a slanting hook at the ankle, he shows his mystery.A hidden-hand staff thrown lands a heavy blow;an over-shoulder hook sweeps in — a whip at the head.One staff locks the waist — the eagle takes the sparrow;three hooks press the crown — the mantis takes the cicada.Back and forth they strive for victory;round and round they wheel and turn again.Hook entangles, staff strikes — no first, no last;and on neither side can a beating yet be seen.
The master and the Great Sage fought a dozen rounds and more, and the master could not stand against the Great Sage. The Great Sage pressed ever harder, one staff like whirling shooting stars, striking wherever he found the head. The master's strength gave out; trailing his as-you-will hook behind him he fled up the mountain.
The Great Sage did not chase him, but came to the hermitage to look for water. The Daoist had already shut the gate. The Great Sage, bowl in hand, came up to the gate, put his whole strength into one kick, smashed the gate in, and strode in. He saw the Daoist crouched over the wellhead; at the Great Sage's roar he raised the staff to strike, and the Daoist fled back. He had just found the well bucket and was about to draw water when the master came hurrying up and, with the as-you-will hook, caught the Great Sage by the foot and threw him — a fall flat on his face. The Great Sage got up and struck out with the iron staff; the master slipped aside, holding his hook: "Let us see you get my water now!" The Great Sage cursed: "Come up here, come up here! I will beat the life out of you, you calamity!" The master would not come forward to fight; he simply stood his ground and would not let the Great Sage draw. The Great Sage, seeing him hold still, swung the iron staff in his left hand and worked the bucket with his right. But as the rope went rattling down, the master came at him again with the hook. The Great Sage could not hold him off with one hand; another hook caught his foot and hauled him into a stumble, and down the well went rope and bucket together. The Great Sage said: "This fellow is past all manners." He got up, swung the staff with both hands, and laid on at him head and face, right and left. The master ran off as before, not daring to face him. The Great Sage would have gone for the water again — but there was no bucket now, and he feared the hook that would come hauling at him; he thought to himself: "I will go and call in a helper first."
Good Great Sage! He wheeled his cloud and came straight to the farmhouse door, calling: "Sha Monk!" Inside, the Tang monk was moaning with the pain and Bajie groaning without pause; hearing the call, the two rejoiced: "Sha Monk — Wukong has come." Sha Monk hurried out the door to meet him: "Big brother — is the water fetched?" The Great Sage came in and told the Tang monk the whole story. Tripitaka dropped tears: "Disciples, what are we to do?" The Great Sage said: "I have come to call brother Sha to go with me. At the hermitage, old Monkey will engage that fellow in battle, and Sha Monk can slip in and fetch the water in the meantime to save you." Tripitaka said: "If both of you who are well go off, and leave us two who are sick — who will wait on us?" The old woman put in: "Venerable arhat, set your heart at rest. We have no need of your disciples; my house will look after you ourselves. When you came this morning we truly felt tenderness for you; and when we saw this bodhisattva arrive on cloud and mist, we knew you for arhats and bodhisattvas, and would never dare harm you again."
Pilgrim gave a snort: "A pack of women — who could you harm?" The old woman laughed: "Grandfather! It is your good luck that brought you to our house. Had you come to any second house, you would not have gone away whole." Bajie groaned: "Not gone away whole — how so?" The old woman said: "Our whole family, four or five of us, are well along in years; the games of love are all behind us, and so we would not harm you. But at any second house, old and young together, the young ones would never let you pass: they would want to couple with you. And if you would not, they would take your lives and cut the flesh from your bodies to make scent bags." Bajie said: "In that case I would come to no harm. They are all sweet-smelling, good for scent bags; I am a rank pig — cut my flesh and it is rank still, so I may go unharmed." Pilgrim laughed: "Save your wit and save your strength — you will want them for the birth." The old woman said: "No dallying — go for the water quickly." Pilgrim said: "Have you a well bucket? Lend me one to use." The old woman went to the back and brought out a well bucket, and coiled a rope, and handed them to Sha Monk. Sha Monk said: "We will take two ropes, in case the well is deep and one runs short."
Sha Monk took the bucket and rope and went out with the Great Sage, and together they rode off on the cloud; in less than half a watch they were at the borders of Jieyang Mountain. They lowered the cloud and came straight to the outside of the hermitage. The Great Sage instructed Sha Monk: "Take the bucket and rope and hide to one side. When old Monkey shows himself and calls for battle, and the two of us are at the thick of it, slip in on the moment, get the water, and be off." Sha Monk obeyed to the letter.
The Great Sage Sun drew the iron staff and called loudly at the gate: "Open! Open!" The gatekeeper saw him and rushed in to report: "Master, that Sun Wukong has come again." The master's heart raged: "This brazen monkey is the height of insolence. I have long heard he had some skill — today I know it indeed; that staff of his is truly hard to stand against." The Daoist said: "Master, his skill is high, but you are not beneath him — a very match for him." The master said: "In the two rounds before, he had the better of me." The Daoist said: "Though you lost the first two rounds, that was only his one wild rush; but in the two times after, when he came to draw water, you hooked him into two falls — is that not an even hand? Since he could do nothing and went off, and now has come again, it must be that Tripitaka's womb is formed and his body heavy, and the master is racked with complaint, so that he comes because he must. Keep your same cool heart toward him, and I warrant our master wins beyond a doubt."
The True Immortal heard this, and spring filled his bosom with delight; smiling broadly, with a gust of martial wind, he leveled the as-you-will hook, came out the gate, and shouted: "Brazen ape! What have you come for now?" The Great Sage said: "Only for water." The True Immortal said: "The spring is my family's well. Emperor or chancellor must come with flowers and gifts, sheep and wine, to beg, and get only a drop; and you, my sworn enemy, dare come with empty hands to take it?" The Great Sage said: "Truly you will not give it?" The True Immortal said: "Not a drop, not a drop." The Great Sage cursed: "Brazen calamity! If there is no water, look at my staff!" He dropped into a stance, lunged full into his arms, and without a word began to rain blows on his head. The True Immortal swung aside, and hurriedly fenced him off with the hook. This bout was finer than the last — a good fight:
The gold-banded staff, the as-you-will hook — two men in fury, each with his grudge.Sand flies and stones run, and heaven and earth darken; dust is hurled and raised, and sun and moon grow sad.The Great Sage, to save his master, comes for water;the demon immortal, for his nephew's sake, will grant no prayer.Two houses strain together; in one place they stake their rest.Gritted teeth contend for victory; set jaws decide the hard and the soft.They add device to device and shake out ever more power, spraying cloud and breathing mist till ghosts and gods grow anxious.Thud and clash ring hook on staff; shouts and roars go shaking the hills.The gale rolls on, hurrying the trees; the air of slaughter drifts past the Dipper and the Ox.The more the Great Sage fights, the more he delights;the more the True Immortal strikes, the more he knots himself to it.With heart set and purpose set they war on:until life or death is settled, neither will stop.
The two of them exchanged blows outside the hermitage gate, hopping and twirling, fighting down to the foot of the slope, holding each other bitterly — but of that no more.
Now Sha Monk, bucket in hand, burst in through the gate. The Daoist stood barring the way by the well: "Who are you, to come for water?" Sha Monk set down the bucket, brought out the demon-quelling staff, wasted no words on him, and struck at his head. The Daoist could not dodge in time; his left arm was broken, and he fell to the ground fighting for his life. Sha Monk cursed: "I would beat the life out of you, beast of calamity — but you have a man's body, and I pity you. I will let you go. Stand aside and let me draw water." The Daoist, crying to heaven and earth, crawled off to the back. Only then did Sha Monk fill his bucket to the brim at the well, walk out the hermitage gate, mount the cloud and mist, and call to Pilgrim as he went: "Big brother, I have the water and am away! Let him be, let him be!"
The Great Sage heard, and only then held the hook off with his staff: "I would have slaughtered every one of you — but you have broken no law; and then again, for the sake of your elder brother the Bull Demon King. Just now, when he hooked me twice, I could not get the water away. And this time — mine was the trick of luring the tiger from the mountain: I drew you out to fight while my brother-in-the-law fetched the water. If old Monkey cared to show his real skill against you, never mind one True Immortal As-You-Wish — another few of you, and I would beat them dead all the same. Truly, better to spare than to slay: I will let you live a few years more. But after this, if any come for water, you must not squeeze them for gifts." The demon immortal knew neither good nor bad: he postured once and came at his foot again with the hook. The Great Sage slipped past the hook's head, closed on him, and shouted: "Stand still!" The demon immortal, caught unready, was knocked sprawling and could not scramble up. The Great Sage snatched the as-you-will hook away, snapped it in two; then took the halves and broke them again, into four pieces, and flung them on the ground: "Brazen beast! Any more impudence?" The demon immortal, trembling all over, swallowed the shame without a word. The Great Sage, laughing, rose up on his cloud. There is a poem to prove it. The poem says:
True lead, if you would smelt it, wants true water; true water tempering makes the true mercury whole.True mercury and true lead, without mother's seed; the cinnabar of the spirit, the elixir of the soul, is the immortal pill.The child vainly knotted into a womb-shape; the Earth Mother works her cure and counts it nothing hard.Push over the side gates and honor the true teaching; the lord of the heart, his wish fulfilled, comes home smiling.
The Great Sage rode his auspicious light, overtook Sha Monk, and with the true water in hand came back in joy to where they had left the others. He lowered the cloud and came straight to the farmhouse, where Bajie leaned against the doorpost, belly out, groaning. Pilgrim crept up and said quietly: "Idiot, when did you take to the lying-in room?" The Idiot, flustered: "Brother, no jokes! Have you brought the water?" Pilgrim would tease him further, but Sha Monk came up behind, laughing: "The water is here, the water is here." Tripitaka, bearing the pain, raised himself: "Disciples, you have toiled for me." The old woman too was overjoyed, and the whole household came out and bowed: "Bodhisattvas! A rare thing, a rare thing." She hastily took a flowered porcelain cup, dipped half a cupful, and handed it to Tripitaka: "Reverend master, drink it slowly — one swallow dissolves the child-seed." Bajie said: "Never mind the cup — give me the bucket and let me drink it down." The old woman said: "Old master, you would be the death of me! Drink a bucket of it, and it would melt your very guts and belly away." That frightened the Idiot out of his fooling, and he too drank half a cup.
In less time than a meal the two of them were gripped with cramps, and they heard the bowels rumble and gurgle three or five rounds. After the rumbling the Idiot could hold no more, and both ends let go together. The Tang monk too could not hold it, and wanted a quiet place to relieve himself. Pilgrim said: "Master, by no means go out where the wind blows — I am anxious for you: a gust now, and it might turn into a lying-in sickness." The old woman brought two clean vessels at once and had them make use of them. In a little while, after several rounds apiece, the pain began to subside; the swelling gradually went down, and the clots of blood and flesh dissolved. The old woman's household then boiled some white-rice gruel to build them up. Bajie said: "Grandmother, my body is solid — no need to build me up. Heat me some water for a bath, and then I will enjoy the gruel." Sha Monk said: "Second brother, no bathing. A woman in childbed who touches water and draughts falls ill." Bajie said: "I never had a full birth — it was only a miscarriage, at that. What is there to fear? A wash to get clean." And truly the old woman heated water, and the two of them washed their hands and feet. The Tang monk managed two bowls of gruel; Bajie ate a dozen bowls or more, and still asked for more. Pilgrim laughed: "Clumsy brute, eat less — do not make a sandbag of your belly; it does not look well." Bajie said: "No matter, no matter — I am no sow. What is there to fear?" And the household truly went off to get supper ready.
The old woman said to the Tang monk: "Reverend master, make me a gift of this water." Pilgrim said: "Idiot — no more water?" Bajie said: "My belly does not ache any more; the child-seed must be scattered. I am easy and empty — what would I do with water?" Pilgrim said: "Since both of them are well, give the water to the house." The old woman thanked Pilgrim, put the water that was left into an earthen jar, and buried it in the ground behind the house, saying to old and young: "This jar of water is the price of my coffin." The whole household rejoiced without exception; they made ready a vegetarian meal and set out table and stools. The Tang monk's company ate, and then rested quietly through the night.
At dawn the next day the master and his disciples thanked the old woman's household and left the farmhouse. Tripitaka Tang climbed into the saddle; Sha Monk shouldered the bags; the Great Sage Sun led the way in front; Zhu Bajie gathered up the reins. And now truly:
The sins of the mouth washed clean, the body clean; the mortal womb dissolved, the frame at ease in nature.
But what business yet awaited them at the borders of the kingdom? Listen to the next chapter to find out.
Chapter 54
Traditional Chinese
第五十四回 法性西來逢女國 心猿定計脫煙花
話說三藏師徒別了村舍人家，依路西進，不上三四十里，早到西梁國界。唐僧在馬上指道：「悟空，前面城池相近，市井上人語喧嘩，想是西梁女國。汝等須要仔細，謹慎規矩，切休放蕩情懷，紊亂法門教旨。」三人聞言，謹遵嚴命。
言未盡，卻至東關廂街口。那裡人都是長裙短襖，粉面油頭，不分老少，盡是婦女。正在兩街上做買做賣，忽見他四眾來時，一齊都鼓掌呵呵，整容歡笑道：「人種來了，人種來了。」慌得那三藏勒馬難行。須臾間就塞滿街道，惟聞笑語。八戒口裡亂嚷道：「我是個銷豬，我是個銷豬。」行者道：「獃子，莫胡談，拿出舊嘴臉便是。」八戒真個把頭搖上兩搖，豎起一雙蒲扇耳，扭動蓮蓬吊搭唇，發一聲喊，把那些婦女們諕得跌跌爬爬。有詩為證。詩曰：
聖僧拜佛到西梁，國內衠陰世少陽。農士工商皆女輩，漁樵耕牧盡紅妝。嬌娥滿路呼人種，幼婦盈街接粉郎。不是悟能施醜相，煙花圍困苦難當！
遂此眾皆恐懼，不敢上前。一個個都捻手矬腰，搖頭咬指，戰戰兢兢，排塞街傍路下，都看唐僧。孫大聖卻也弄出醜相開路；沙僧也裝𡤫虎維持；八戒採著馬，掬著嘴，擺著耳朵。
一行前進，又見那市井上房屋齊整，鋪面軒昂，一般有賣鹽賣米，酒肆茶房；鼓角樓臺通貨殖，旗亭候館掛簾櫳。師徒們轉彎抹角，忽見有一女官侍立街下，高聲叫道：「遠來的使客，不可擅入城門。請投館驛，註名上簿，待下官執名奏駕，驗引放行。」三藏聞言下馬，觀看那衙門上有一匾，上書「迎陽驛」三字。長老道：「悟空，那村舍人家傳言是實，果有迎陽之驛。」沙僧笑道：「二哥，你卻去照胎泉邊照照，看可有雙影？」八戒道：「莫弄我。我自吃了那盞兒落胎泉水，已此打下胎來了，還照他怎的？」三藏回頭吩咐道：「悟能，謹言，謹言。」遂上前與那女官作禮。
女官引路，請他們都進驛內，正廳坐下，即喚看茶。又見那手下人盡是三綹梳頭，兩截穿衣之類。你看他拿茶的也笑。少頃，茶罷。女官欠身問曰：「使客何來？」行者道：「我等乃東土大唐王駕下欽差上西天拜佛求經者。我師父便是唐王御弟，號曰唐三藏。我乃他大徒弟孫悟空。這兩個是我師弟豬悟能、沙悟淨。一行連馬五口。隨身有通關文牒，乞為照驗放行。」那女官執筆寫罷，下來叩頭道：「老爺恕罪。下官乃迎陽驛驛丞，實不知上邦老爺，知當遠接。」拜畢起身，即令管事的安排飲饌。道：「爺爺們寬坐一時，待下官進城啟奏我王，倒換關文，打發領給，送老爺們西進。」三藏欣然而坐不題。
且說那驛丞整了衣冠，徑入城中五鳳樓前，對黃門官道：「我是迎陽館驛丞，有事見駕。」黃門即時啟奏。降旨傳宣至殿，問曰：「驛丞有何事來奏？」驛丞道：「微臣在驛，接得東土大唐王御弟唐三藏，有三個徒弟，名喚孫悟空、豬悟能、沙悟淨，連馬五口，欲上西天拜佛取經。特來啟奏主公，可許他倒換關文放行？」女王聞奏，滿心歡喜，對眾文武道：「寡人夜來夢見金屏生彩艷，玉鏡展光明，乃是今日之喜兆也。」眾女官擁拜丹墀道：「主公，怎見得是今日之喜兆？」女王道：「東土男人，乃唐朝御弟。我國中自混沌開闢之時，累代帝王，更不曾見個男人至此。幸今唐王御弟下降，想是天賜來的。寡人以一國之富，願招御弟為王，我願為后，與他陰陽配合，生子生孫，永傳帝業，卻不是今日之喜兆也？」眾女官拜舞稱揚，無不歡悅。
驛丞又奏道：「主公之論，乃萬代傳家之好。但只是御弟三徒兇惡，不成相貌。」女王道：「卿見御弟怎生模樣？他徒弟怎生兇醜？」驛丞道：「御弟相貌堂堂，丰姿英俊，誠是天朝上國之男兒，南贍中華之人物。那三徒卻是形容獰惡，相貌如精。」女王道：「既如此，把他徒弟與他領給，倒換關文，打發他往西天，只留下御弟，有何不可？」眾官拜奏道：「主公之言極當，臣等欽此欽遵。但只是匹配之事，無媒不可。自古道：『姻緣配合憑紅葉，月老夫妻繫赤繩。』」女王道：「依卿所奏，就著當駕太師作媒，迎陽驛丞主婚，先去驛中與御弟求親。待他許可，寡人卻擺駕出城迎接。」那太師、驛丞領旨出朝。
卻說三藏師徒們在驛廳上正享齋飯，只見外面人報：「當駕太師與我們本官老姆來了。」三藏道：「太師來卻是何意？」八戒道：「怕是女王請我們也。」行者道：「不是相請，就是說親。」三藏道：「悟空，假如不放，強逼成親，卻怎麼是好？」行者道：「師父只管允他，老孫自有處治。」
說不了，二女官早至，對長老下拜。長老一一還禮道：「貧僧出家人，有何德能，敢勞大人下拜？」那太師見長老相貌軒昂，心中暗喜道：「我國中實有造化，這個男子，卻也做得我王之夫。」二官拜畢起來，侍立左右道：「御弟爺爺，萬千之喜了。」三藏道：「我出家人，喜從何來？」太師躬身道：「此處乃西梁女國，國中自來沒個男子。今幸御弟爺爺降臨，臣奉我王旨意，特來求親。」三藏道：「善哉，善哉！我貧僧隻身來到貴地，又無兒女相隨，止有頑徒三個，不知大人求的是那個親事？」驛丞道：「下官才進朝啟奏，我王十分歡喜道，夜來得一吉夢，夢見金屏生彩艷，玉鏡展光明。御弟乃中華上國男兒，我王願以一國之富，招贅御弟爺爺為夫，坐南面稱孤，我王願為帝后。傳旨著太師作媒，下官主婚，故此特來求這親事也。」三藏聞言，低頭不語。太師道：「大丈夫遇時，不可錯過。似此招贅之事，天下雖有，託國之富，世上實稀。請御弟速允，庶好回奏。」長老越加痴啞。
八戒在傍，掬著碓挺嘴叫道：「太師，你去上復國王：我師父乃久修得道的羅漢，決不愛你託國之富，也不愛你傾國之容。快些兒倒換關文，打發他往西去，留我在此招贅，如何？」太師聞說，膽戰心驚，不敢回話。驛丞道：「你雖是個男身，但只形容醜陋，不中我王之意。」八戒笑道：「你甚不通變。常言道：『粗柳簸箕細柳斗，世上誰見男兒醜？』」行者道：「獃子，勿得胡談，任師父尊意，可行則行，可止則止。莫要擔閣了媒妁工夫。」
三藏道：「悟空，憑你怎麼說好？」行者道：「依老孫說，你在這裡也好。自古道『千里姻緣似線牽』哩，那裡再有這般相應處？」三藏道：「徒弟，我們在這裡貪圖富貴，誰去西天取經？卻不望壞了我大唐之帝主也？」太師道：「御弟在上，微臣不敢隱言。我王旨意，原只教求御弟為親，教你三位徒弟赴了會親筵宴，發付領給，倒換關文，往西天取經去哩。」行者道：「太師說得有理。我等不必作難，情願留下師父，與你主為夫。快換關文，打發我們西去。待取經回來，好到此拜爺娘，討盤纏，回大唐也。」那太師與驛丞對行者作禮道：「多謝老師玉成之恩。」八戒道：「太師，切莫要口裡擺菜碟兒。既然我們許諾，且教你主先安排一席，與我們吃鍾肯酒，如何？」太師道：「有有有，就教擺設筵宴來也。」那驛丞與太師歡天喜地，回奏女主不題。
卻說唐長老一把扯住行者，罵道：「你這猴頭，弄殺我也，怎麼說出這般話來，教我在此招婚，你們西天拜佛？我就死也不敢如此。」行者道：「師父放心，老孫豈不知你性情，但只是到此地，遇此人，不得不將計就計。」三藏道：「怎麼叫做將計就計？」行者道：「你若使住法兒不允他，他便不肯倒換關文，不放我們走路。倘或意惡心毒，喝令多人，割了你肉，做甚麼香袋啊，我等豈有善報？一定要使出降魔蕩怪的神通，你知我們的手腳又重，器械又兇，但動動手兒，這一國的人，盡打殺了。他雖然阻當我等，卻不是怪物妖精，還是一國人身；你又平素是個好善慈悲的人，在路上一靈不損：若打殺無限的平人，你心何忍，誠為不善了也。」三藏聽說，道：「悟空，此論最善。但恐女主招我進去，要行夫婦之禮，我怎肯喪元陽，敗壞了佛家德行？走真精，墜落了本教人身？」行者道：「今日准了親事，他一定以皇帝禮，擺駕出城接你。你更不要推辭，就坐他鳳輦龍車，登寶殿，面南坐下。問女王取出御寶印信來，宣我們兄弟進朝，把通關文牒用了印，再請女王寫個手字花押，僉押了交付與我們。一壁廂教擺筵宴，就當與女王會喜，就與我們送行。待筵宴已畢，再叫排駕，只說送我們三人出城，回來與女王配合。哄得他君臣歡悅，更無阻擋之心，亦不起毒惡之念。卻待送出城外，你下了龍車鳳輦，教沙僧伺候左右，伏侍你騎上白馬；老孫卻使個定身法兒，教他君臣人等皆不能動，我們順大路只管西行。行得一晝夜，我卻念個咒，解了術法，還教他君臣們甦醒回城。一則不傷了他的性命，二來不損了你的元神。這叫做『假親脫網』之計，豈非一舉兩全之美也？」三藏聞言，如醉方醒，似夢初覺，樂以忘憂，稱謝不盡道：「深感賢徒高見。」四眾同心合意，正自商量不題。
卻說那太師與驛丞不等宣詔，直入朝門白玉階前，奏道：「主公佳夢最準，魚水之歡就矣。」女王聞奏，捲珠簾，下龍床，啟櫻唇，露銀齒，笑盈盈嬌聲問曰：「賢卿見御弟，怎麼說來？」太師道：「臣等到驛，拜見御弟畢，即備言求親之事。御弟還有推托之辭，幸虧他大徒弟慨然見允，願留他師父與我王為夫，面南稱帝。只教先倒換關文，打發他三人西去；取得經回，卻到此拜認爺娘，討盤費回大唐也。」女王笑道：「御弟再有何說？」太師奏道：「御弟不言，願配我主。只是他那二徒弟，先要吃席肯酒。」
女王聞言，即傳旨，教光祿寺排宴。一壁廂排大駕，出城迎接夫君。眾女官即欽遵王命，打掃宮殿，鋪設庭臺。一班兒擺宴的，火速安排；一班兒擺駕的，流星整備。你看那西梁國雖是婦女之邦，那鑾輿不亞中華之盛。但見：
六龍噴彩，雙鳳生祥。六龍噴彩扶車出，雙鳳生祥駕輦來。馥𩡏異香藹，氤氳瑞氣開。金魚玉佩多官擁，寶髻雲鬟眾女排。鴛鴦掌扇遮鑾駕，翡翠珠簾影鳳釵。笙歌音美，絃管聲諧。一片歡情沖碧漢，無邊喜氣出靈臺。三簷羅蓋搖天宇，五色旌旗映御階。此地自來無合巹，女王今日配男才。
不多時，大駕出城，早到迎陽館驛。忽有人報三藏師徒道：「駕到了。」三藏聞言，即與三徒整衣出廳迎駕。女王捲簾下輦道：「那一位是唐朝御弟？」太師指道：「那驛門外香案前穿襴衣者便是。」女王閃鳳目，簇蛾眉，仔細觀看，果然一表非凡。你看他：
丰姿英偉，相貌軒昂。齒白如銀砌，唇紅口四方。頂平額闊天倉滿，目秀眉清地閣長。兩耳有輪真傑士，一身不俗是才郎。好個妙齡聰俊風流子，堪配西梁窈窕娘。
女王看到那心歡意美之處，不覺淫情汲汲，愛慾恣恣，展放櫻桃小口，呼道：「大唐御弟，還不來占鳳乘鸞也？」三藏聞言，耳紅面赤，羞答答不敢擡頭。
豬八戒在傍，掬著嘴，餳眼觀看那女王，卻也嬝娜。真個：
眉如翠羽，肌似羊脂。臉襯桃花瓣，鬟堆金鳳絲。秋波湛湛妖嬈態，春筍纖纖嬌媚姿。斜軃紅綃飄彩艷，高簪珠翠顯光輝。說甚麼昭君美貌，果然是賽過西施。柳腰微展鳴金珮，蓮步輕移動玉肢。月裡嫦娥難到此，九天仙子怎如斯。宮妝巧樣非凡類，誠然王母降瑤池。
那獃子看到好處，忍不住口嘴流涎，心頭撞鹿，一時間骨軟筋麻，好便似雪獅子向火，不覺的都化去也。
只見那女王走近前來，一把扯住三藏，俏語嬌聲，叫道：「御弟哥哥，請上龍車，和我同上金鑾寶殿，匹配夫婦去來。」這長老戰兢兢立站不住，似醉如痴。行者在側教道：「師父不必太謙，請共師娘上輦。快快倒換關文，等我們取經去罷。」長老不敢回言，把行者抹了兩抹，止不住落下淚來。行者道：「師父切莫煩惱，這般富貴，不受用還待怎麼哩？」三藏沒及奈何，只得依從，揩了眼淚，強整歡容，移步近前，與女主：
同攜素手，共坐龍車。那女主喜孜孜欲配夫妻，這長老憂惶惶只思拜佛。一個要洞房花燭交鴛侶，一個要西宇靈山見世尊。女帝真情，聖僧假意。女帝真情，指望和諧同到老；聖僧假意，牢藏情意養元神。一個喜見男身，恨不得白晝並頭諧伉儷；一個怕逢女色，只思量即時脫網上雷音。二人和會同登輦，豈料唐僧各有心。
那些文武官見主公與長老同登鳳輦，並肩而坐，一個個眉花眼笑，撥轉儀從，復入城中。孫大聖才教沙僧挑著行李，牽著白馬，隨大駕後邊同行。豬八戒往前亂跑，先到五鳳樓前，嚷道：「好自在，好現成呀。這個弄不成，這個弄不成，吃了喜酒進親才是。」諕得些執儀從引導的女官，一個個回至駕邊道：「主公，那一個長嘴大耳的，在五鳳樓前嚷道要喜酒吃哩。」女主聞奏，與長老倚香肩，偎並桃腮，開檀口，俏聲叫道：「御弟哥哥，長嘴大耳的是你那個高徒？」三藏道：「是我第二個徒弟。他生得食腸寬大，一生要圖口肥，須是先安排些酒食與他吃了，方可行事。」女主急問：「光祿寺安排筵宴，完否？」女官奏道：「已完，設了葷素兩樣，在東閣上哩。」女王又問：「怎麼兩樣？」女官奏道：「臣恐唐朝御弟與高徒等平素吃齋，故有葷素兩樣。」女王卻又笑吟吟，偎著長老的香腮道：「御弟哥哥，你吃葷吃素？」三藏道：「貧僧吃素，但是未曾戒酒。須得幾杯素酒，與我二徒弟吃些。」
說未了，太師啟奏：「請赴東閣會宴。今宵吉日良辰，就可與御弟爺爺成親。明日天開黃道，請御弟爺爺登寶殿，面南，改年號即位。」女王大喜，即與長老攜手相攙，下了龍車，共入端門裡。但見那：
風飄仙樂下樓臺，閶闔中間翠輦來。鳳闕大開光藹藹，皇宮不閉錦排排。麒麟殿內爐煙裊，孔雀屏邊房影迴。亭閣崢嶸如上國，玉堂金馬更奇哉。
既至東閣之下，又聞得一派笙歌聲韻美，又見兩行紅粉貌嬌嬈。正中堂排設兩般盛宴：左邊上首是素筵，右邊上首是葷筵。下兩路盡是單席。那女王斂袍袖，十指尖尖，奉著玉杯，便來安席。行者近前道：「我師徒都是吃素，先請師父坐了左手素席，轉下三席，分左右，我兄弟們好坐。」太師喜道：「正是，正是。師徒如父子也，不可並肩。」眾女官連忙調了席面。女王一一傳杯，安了他弟兄三位。行者又與唐僧丟個眼色，教師父回禮。三藏下來，卻也擎玉杯，與女王安席。那些文武官朝上拜謝了皇恩，各依品從，分坐兩邊，才住了音樂請酒。
那八戒那管好歹，放開肚子，只情吃起。也不管甚麼玉屑、米飯、蒸餅、糖糕、蘑菇、香蕈、筍芽，木耳、黃花菜、石花菜、紫菜、蔓菁、芋頭、蘿菔、山藥、黃精，一骨辣噇了個罄盡。喝了五七杯酒。口裡嚷道：「看添換來，拿大觥來，再吃幾觥，各人幹事去。」沙僧問道：「好筵席不吃，還要幹甚事？」獃子笑道：「古人云：『造弓的造弓，造箭的造箭。』我們如今招的招，嫁的嫁，取經的還去取經，走路的還去走路，莫只管貪杯誤事。快早兒打發關文。正是將軍不下馬，各自奔前程。」女王聞說，即命取大杯來。近侍官連忙取幾個鸚鵡杯、鸕鶿杓、金叵羅、銀鑿落、玻璃盞、水晶盆、蓬萊碗、琥珀鍾，滿斟玉液，連注瓊漿，果然都各飲一巡。
三藏欠身而起，對女王合掌道：「陛下，多蒙盛設，酒已夠了。請登寶殿，倒換關文，趕天早，送他三人出城罷。」女王依言，攜著長老，散了筵宴，上金鑾寶殿，即讓長老即位。三藏道：「不可，不可。適太師言過，明日天開黃道，貧僧才敢即位稱孤。今日即印關文，打發他去也。」女王依言，仍坐了龍床，即取金交椅一張，放在龍床左手，請唐僧坐了。叫徒弟們拿上通關文牒來。大聖便教沙僧解開包袱，取出關文。大聖將關文雙手捧上。那女王細看一番，上有大唐皇帝寶印九顆，下有寶象國印、烏雞國印、車遲國印。女王看罷，嬌滴滴笑語道：「御弟哥哥又姓陳？」三藏道：「俗家姓陳，法名玄奘。因我唐王聖恩認為御弟，賜姓我為唐也。」女王道：「關文上如何沒有高徒之名？」三藏道：「三個頑徒，不是我唐朝人物。」女王道：「既不是你唐朝人物，為何肯隨你來？」三藏道：「大的個徒弟，祖貫東勝神洲傲來國人氏；第二個乃西牛賀洲烏斯莊人氏；第三個乃流沙河人氏：他三人都因罪犯天條，南海觀世音菩薩解脫他苦，秉善皈依，將功折罪，情願保護我上西天取經。皆是途中收得，故此未註法名在牒。」女王道：「我與你添註法名，好麼？」三藏道：「但憑陛下尊意。」女王即令取墨筆來，濃磨香翰，飽潤香毫，牒文之後，寫上孫悟空、豬悟能、沙悟淨三人名諱。卻才取出御印，端端正正印了；又畫個手字花押。傳將下去。孫大聖接了，教沙僧包裹停當。
那女王又賜出碎金碎銀一盤，下龍床遞與行者道：「你三人將此權為路費，早上西天；待汝等取經回來，寡人還有重謝。」行者道：「我們出家人，不受金銀，途中自有乞化之處。」女王見他不受，又取出綾錦十疋，對行者道：「汝等行色匆匆，裁製不及，將此路上做件衣服遮寒。」行者道：「出家人穿不得綾錦，自有護體布衣。」女王見他不受，教：「取御米三升，在路權為一飯。」八戒聽說個「飯」字，便就接了，捎在包袱之間。行者道：「兄弟，行李見今沉重，且倒有氣力挑米？」八戒笑道：「你那裡知道，米好的是個日消貨，只消一頓飯，就了帳也。」遂此合掌謝恩。
三藏道：「敢煩陛下相同貧僧送他三人出城，待我囑付他們幾句，教他好生西去，我卻回來，與陛下永受榮華，無掛無牽，方可會鸞交鳳友也。」女王不知是計，便傳旨擺駕，與三藏並倚香肌，同登鳳輦，出西城而去。滿城中都盞添淨水，爐降真香：一則看女王鑾駕，二來看御弟男身。沒老沒小，盡是粉容嬌面，綠鬢雲鬟之輩。不多時，大駕出城，到西關之外。
行者、八戒、沙僧同心合意，結束整齊，徑迎著鑾輿，厲聲高叫道：「那女王不必遠送，我等就此拜別。」長老慢下龍車，對女王拱手道：「陛下請回，讓貧僧取經去也。」女王聞言，大驚失色，扯住唐僧道：「御弟哥哥，我願將一國之富，招你為夫，明日高登寶位，即位稱君，我願為君之后，喜筵通皆吃了，如何卻又變卦？」八戒聽說，發起個風來，把嘴亂扭，耳朵亂搖，闖至駕前，嚷道：「我們和尚家和你這粉骷髏做甚夫妻？放我師父走路。」那女王見他那等撒潑弄醜，諕得魂飛魄散，跌入輦駕之中。沙僧卻把三藏搶出人叢，伏侍上馬。
只見那路傍閃出一個女子，喝道：「唐御弟，那裡走？我和你耍風月兒去來。」沙僧罵道：「賊輩無知！」掣寶杖劈頭就打。那女子弄陣旋風，嗚的一聲，把唐僧攝將去了，無影無蹤，不知下落何處。咦！正是：
脫得煙花網，又遇風月魔。
畢竟不知那女子是人是怪，老師父的性命得死得生，且聽下回分解。
English
Coming West in the Nature of the Law, They Meet the Women's Kingdom; the Mind-Ape Lays a Plan to Slip the Net of Pleasure
Let it be told: the master and his disciples took leave of the farmhouse and went west by the road; in less than thirty or forty li they reached the borders of the Kingdom of Western Liang. The Tang monk pointed from the saddle: "Wukong, the city is near ahead — there is a great noise of voices in the streets; this must be the Women's Kingdom of Western Liang. You must all be careful, discreet, and proper; by no means let your feelings run loose and disorder the teaching of our gate." The three heard him and strictly obeyed the stern command.
The words were not yet done when they came to the street corner at the East Gate suburb. The people there all wore long skirts and short jackets, powdered faces, oiled hair; old and young alike, they were all women, busy buying and selling in the two streets. Suddenly they saw the four travelers come, and clapping their hands and laughing they called out with smiling faces: "Seed of men! Seed of men are come!" Tripitaka, in dismay, could hardly rein on. In a moment the streets were packed, and nothing was heard but laughter and talk. Bajie bawled aloud: "I am a gelded boar! I am a gelded boar!" Pilgrim said: "Idiot, no idle talk — bring out the old face." And Bajie truly shook his head twice, pricked up his two fanleaf ears, twisted his lotus-pod underhung lips, and gave a shout that sent the women tumbling and sprawling. There is a poem to prove it. The poem says:
The holy monk, bound for the Buddha, reached Western Liang, a country all yin, the world so short of yang.Farmer, scholar, craftsman, merchant — all of the women's line;fisher, woodcutter, plowman, herdsman — every one in rouge.Fair creatures fill the road, crying after the seed of men; young wives throng the streets to greet the powdered lord.If Wuneng had not put on his ugliness, the snare of pleasure would have closed too hard to bear!
Thereupon they all took fright and dared not come near. One and all they clasped their hands and bent their waists, shook their heads, bit their fingers, and stood trembling, packed along the sides of the street and the edge of the road, all gazing at the Tang monk. The Great Sage Sun too put on an ugly face to clear the way; Sha Monk also played the tiger to keep order; Bajie led the horse, pouting his lips and wagging his ears.
As they went on they saw the houses of the town trim and tidy, the shopfronts imposing: salt sellers and rice sellers, taverns and teahouses; drum towers and terraces where goods changed hands; banner pavilions and hostels hung with curtains. The master and his disciples turned corners and wound about, when suddenly they saw a woman official standing in waiting at the side of the street, who called out loudly: "Traveling envoys from afar, you may not push in through the city gate. Please go to the post station and register your names on the roll; this humble officer will present your names to the throne, verify your permit, and let you pass." Tripitaka dismounted and looked: above the office door hung a tablet with three characters — the Welcoming-the-Sun Station. The elder said: "Wukong, the farmhouse talk was true — there really is a Welcoming-the-Sun station." Sha Monk laughed: "Second brother, go and look at yourself in the Womb-Mirroring Spring — see if you have a double shadow." Bajie said: "Do not mock me. I drank that cupful of Womb-Dissolving water and the child is already down and gone — what would I look for now?" Tripitaka turned his head and ordered: "Wuneng — watch your words, watch your words." Then he stepped up and saluted the woman official.
The official led the way, asked them all into the station, seated them in the main hall, and at once called for tea. The servants under her were all of the three-tufted hair and two-piece dress kind. And see: even the one who brought the tea was laughing. Soon the tea was done. The official leaned forward and asked: "Where do the envoys come from?" Pilgrim said: "We are duly commissioned by the sovereign of the Great Tang of the Land of the East, bound for the Western Heaven to worship the Buddha and seek scriptures. My master is the sworn brother of the Tang emperor, called Tripitaka Tang. I am his eldest disciple, Sun Wukong. These two are my brothers-in-the-law, Zhu Wuneng and Sha Wujing. The party, with the horse, is five souls. We carry a rescript of passage; we beg you to inspect it and let us pass." The official took up the brush, wrote it out, came down, and kowtowed: "My lords, forgive the offense. This humble officer is the keeper of the Welcoming-the-Sun Station, and truly did not know the lords of the superior kingdom; I should have met you far out on the road." Having bowed she rose and at once ordered the steward to prepare food and drink: "My lords, sit at ease a while. This humble officer will go into the city and report to my queen, see your rescript countersigned, and see you furnished and sent on your way west." Tripitaka sat well content — but of that no more.
Now the station keeper adjusted her robes and cap and went straight into the city to before the Tower of Five Phoenixes, and said to the palace gate officer: "I am the keeper of the Welcoming-the-Sun Station; I have a matter for the throne." The gate officer reported at once. An edict summoned her to the hall, and the queen asked: "Station keeper, what matter do you bring?" The keeper said: "Your humble servant, at the station, has received the sworn brother of the sovereign of the Great Tang of the Land of the East, Tripitaka Tang, with three disciples named Sun Wukong, Zhu Wuneng, and Sha Wujing — five souls with the horse — who wish to go to the Western Heaven to worship the Buddha and fetch scriptures. I have come expressly to report to my sovereign: may they have their rescript countersigned and be let pass?" The queen heard the report and was delighted to her heart's core, and said to all her civil and military officers: "Last night I dreamed that the golden screen put forth brilliant colors and the jade mirror spread its light — a happy omen for this very day." The women officials crowded to bow at the vermilion steps: "Sovereign, how does this show a happy omen for today?" The queen said: "A man of the Land of the East — the sworn brother of the Tang emperor. Since the hour when chaos first opened, through all the emperors of our line, no man was ever seen to come here. Now happily the Tang emperor's brother has descended among us — a gift of heaven, I think. With the wealth of a whole realm I would take the imperial brother for my king, and be his queen myself: yin and yang joined in match, sons and grandsons born, the imperial line handed down forever — is that not the happy omen of this day?" The women officials bowed and danced and praised, and none but rejoiced.
The station keeper reported further: "My sovereign's plan is a blessing to hand down through ten thousand generations. Only — the imperial brother's three disciples are fierce and monstrous of visage." The queen said: "You have seen the imperial brother — what manner of man is he? And how fierce and ugly are his disciples?" The keeper said: "The imperial brother is stately of bearing, handsome and heroic — truly a son of heaven's own superior kingdom, a man of the Middle Land of the southern continent. But the three disciples are savage of feature, more like fiends than men." The queen said: "If so, let his disciples have their supplies and their rescript countersigned, and send them on to the Western Heaven — and keep only the imperial brother. What could be simpler?" The officers bowed and said: "The sovereign's words are most right; we shall reverently obey. Only, in matters of marriage, without a matchmaker nothing can be done. The old saying has it: marriage is matched by the red leaf; the Old Man of the Moon ties husband and wife with the crimson cord." The queen said: "As you advise: let the Grand Preceptor of the Household be the matchmaker, and the keeper of the Welcoming-the-Sun Station preside at the wedding. Let them go first to the station and ask the imperial brother for his hand. When he consents, I will bring out my carriage and go to meet him in person." The preceptor and the keeper took the edict and left the court.
Now the Tang monk and his disciples were at their vegetarian meal in the station hall when someone reported from outside: "The Grand Preceptor of the Household and our own mistress the station keeper have come." The Tang monk said: "What can the preceptor's coming mean?" Bajie said: "No doubt the queen has invited us." Pilgrim said: "She is not inviting — she is proposing a marriage." The Tang monk said: "Wukong — suppose they will not let us go, but force the marriage? What then?" Pilgrim said: "Master, let them have their way, and old Monkey has his own handling of it."
Before the words were done the two officials arrived, and bowed down before the elder. The elder returned each courtesy: "This poor monk is a man of religion — what merit or skill have I, that great ladies should bow to me?" The preceptor, seeing the elder's stately bearing, thought secretly with delight: "Our country has luck indeed — this man would do very well for my queen's husband." The two officials, their bows done, rose and stood in attendance, saying: "Imperial brother, grandfather — ten thousand congratulations." The Tang monk said: "I am a man of religion — where should congratulations come from?" The preceptor bowed and said: "This is the Women's Kingdom of Western Liang; our country has never had a man. Now happily the imperial brother has descended among us. I bear my queen's edict, and have come expressly to ask your hand." The Tang monk said: "Good indeed, good indeed! I, a poor monk, have come alone into your land, with no sons or daughters to follow me, only three unruly disciples — which of us, my lady, is it you would wed?" The keeper said: "Your humble servant just now went to court and reported, and my queen was overjoyed. She said that last night she had an auspicious dream: the golden screen put forth brilliant colors and the jade mirror spread its light. The imperial brother is a son of the superior kingdom of the Middle Land; my queen is willing, with the wealth of a whole realm, to take the imperial brother for her husband, to sit facing south and call himself sovereign, while my queen will be his empress. The edict names the preceptor matchmaker and your humble servant mistress of the wedding — and so we have come expressly to ask for this marriage." Tripitaka heard and lowered his head without a word. The preceptor said: "A true man meeting his hour must not let it slip. Matches where a man is taken in marriage exist here and there in the world — but to be heir to a nation's wealth is truly rare. Grant your consent quickly, imperial brother, that we may return and report." The elder only grew more dumbstruck.
Bajie at the side, pouting his pestle lips, called out: "Preceptor, go and tell your queen: my master is an arhat of long cultivation who has won the Way; he will never care for the wealth of a realm, nor for a beauty to lay waste a kingdom. Quick — countersign the rescript and send him on west, and leave me here to be married into the family. How would that be?" The preceptor heard this and trembled to her heart's core, not daring to answer. The keeper said: "Though you have a man's body, your face is hideous — you would not suit my queen." Bajie laughed: "How set you are! The saying goes: a coarse willow makes the winnowing sieve, a fine willow the grain measure — and who on earth has ever seen an ugly man?" Pilgrim said: "Idiot, no idle talk. Let the master's own will stand: go on if going is possible, stop if stopping is proper. Do not delay the matchmaker's work."
The Tang monk said: "Wukong — whatever you say, then. What is best?" Pilgrim said: "The way old Monkey sees it, you might as well stay here. The old saying has it that a marriage a thousand li apart is drawn together by a thread — where would you find a fitter match?" The Tang monk said: "Disciples, if we linger here for riches and honor, who goes to the Western Heaven for the scriptures? Would that not bring ruin on the emperor of our Great Tang?" The preceptor said: "Imperial brother, your humble servants dare not conceal it. My queen's edict is only to ask you in marriage; your three disciples are to attend the wedding feast, then be furnished and sent on their way, their rescript countersigned, to the Western Heaven for scriptures." Pilgrim said: "The preceptor talks sense. We need make no difficulties: we are willing to leave our master here to be your sovereign's husband. Have the rescript countersigned quickly and send us west. When we have the scriptures and come back, we will call here to pay our respects to father and mother, and beg travel money, and return to the Great Tang." The preceptor and the keeper bowed to Pilgrim: "A thousand thanks, reverend master, for bringing this about." Bajie said: "Preceptor, none of your pretty dinner-plate talk! Since we have promised, make your sovereign set out a table first, and give us a cup or two of the consent wine — how about it?" The preceptor said: "Yes, yes, yes — let the feast be set at once." And the keeper and the preceptor, overjoyed, went back to report to their queen — but of that no more.
Now the Tang elder seized Pilgrim and cursed: "You monkey-head, you will be the death of me! How could you say such a thing — have me married here while you go worship the Buddha in the Western Heaven? I would die before I did it." Pilgrim said: "Master, set your heart at rest. Does old Monkey not know your temper? But being in this place, meeting these people, one must turn their own stratagem against them." The Tang monk said: "What do you mean, turn their stratagem against them?" Pilgrim said: "If you stand stiff-necked and refuse, they will not countersign the rescript or let us go on. And if their intent is wicked and their hearts venomous, they may call out a crowd and carve the flesh from your body for some scent bag or other — what good end could we look for then? We should have to bring out the powers that quell demons and sweep monsters. You know how heavy our hands are and how deadly our weapons: one flourish, and this whole kingdom would be beaten to death. Though they block us, they are no monster or fiend — they are the human bodies of a whole nation. And you are by nature kind and merciful; on all the road you have never let one spirit come to harm. If you slew countless common people, how could your heart bear it? It would be a true failing of goodness." The Tang monk heard him and said: "Wukong, that is the best of arguments. Only I fear that when the queen has me in, she will want the rites of husband and wife. How could I lose my primal yang and disgrace the virtue of the Buddha's house — spill the true essence and fall from this human body of our faith?" Pilgrim said: "Today, when the marriage is granted, she will surely come out of the city with imperial honors to meet you. Do not refuse: ride her phoenix chariot and dragon carriage, mount the precious hall, and take your seat facing south. Ask the queen to bring out the imperial seal; have us brothers called into court; stamp the rescript of passage with the seal, and ask the queen to write her own hand and sign it, and give it into our keeping. On one side, have a banquet laid — treat it as our wedding feast with the queen, and our farewell. When the feast is over, have the carriages made ready, and say only that they are to see the three of us out of the city, and that you will come back to be joined to the queen. Beguile them till sovereign and ministers are pleased, with no thought of barring us and no venom in their hearts. Then, once we are outside the walls, you step down from the dragon carriage and phoenix chariot, have Sha Monk attend you and help you onto the white horse; old Monkey will cast the spell of Fixing Bodies, so that queen and ministers cannot stir, and we will go straight on west by the high road. After a day and a night I will murmur the charm, undo the spell, and let them wake and go home. That way no life is harmed, and your primal spirit loses nothing. This is the stratagem of the False Marriage that Slips the Net — two birds with one stone, is it not?" The Tang monk heard it as a man wakes from drunkenness, wakes from a dream; his joy made him forget his cares, and he thanked him without end: "Deeply I thank my worthy disciple's lofty wisdom." The four, one in heart and mind, fell to their planning — but of that no more.
Now the preceptor and the keeper, without waiting for a summons, went straight through the palace gate to the white jade steps and reported: "Sovereign, your happy dream is proven true — the joy of fish and water is at hand." The queen heard the report, rolled up the pearl curtain, came down from the dragon bed, parted her cherry lips, showed her silver teeth, and asked in a sweet and smiling voice: "Worthy counselor, how did the imperial brother answer you?" The preceptor said: "When we reached the station and had paid our respects to the imperial brother, we laid out the whole matter of the marriage. The imperial brother still had his scruples — happily his eldest disciple consented freely and gladly, willing to leave his master here as husband to our queen, to sit facing south as sovereign. He asks only that the rescript be countersigned first, and his three disciples sent on west; and when the scriptures are fetched and they return, they will call here to pay their respects to father and mother, and beg their travel money back to the Great Tang." The queen laughed: "And what else did the imperial brother say?" The preceptor reported: "The imperial brother said nothing against it — he is willing to be matched with our sovereign. Only, his second disciple asked first to drink the wedding wine."
The queen heard and at once gave her edict: the Court of the Imperial Granary was to lay the banquet; on one side the great equipage was to be made ready to go out of the city and meet her husband. The women officials carried out the royal command: they swept the palaces and decked the terraces; one company made haste with the banquet; another, swift as shooting stars, made ready the equipage. And see: though the Kingdom of Western Liang is a country of women, her equipage yields nothing to the splendor of the Middle Land. Behold:
Six dragons breathe rich color; a pair of phoenixes breed good omens.The six dragons breathe color as the carriage comes forth; the paired phoenixes breed omens as the chariot rolls out.Strange perfumes breathe in waves; auspicious vapors unroll.Gold fish and jade pendants — a crowd of officers attending; precious chignons and cloud-coiled hair — the women ranked in files.Mandarin-duck fans of state shade the royal equipage; kingfisher curtains and pearls cast their sheen on phoenix hairpins.The music of flutes is sweet; strings and pipes sound in accord.One sheet of joy goes up against the blue vault; boundless gladness pours from the spirit tower.The triple-eaved gauze canopy sways against the sky; five-colored banners flash upon the imperial steps.This land has never known the wedding cup —today the queen is matched with a man of talent.
Before long the equipage left the city and reached the Welcoming-the-Sun station. Someone announced to the Tang monk and his disciples: "The equipage has come." The Tang monk heard, and with his three disciples dressed himself and came out to the hall to meet the royal carriage. The queen rolled up the curtain and stepped down from the chariot: "Which is the sworn brother of the Tang?" The preceptor pointed: "The one in the full robes before the incense table outside the station gate." The queen flashed her phoenix eyes, knit her moth brows, and looked carefully — truly a man of no common stamp. Look at him:
Bearing heroic and stately; visage lofty and grand.Teeth white as ranged silver; lips red, the mouth four-square.Crown flat, brow broad, the temple of fortune full; eyes fine, brows clear, the jaw long and noble.Two ears with rims — a true hero; a body without vulgarity — a man of parts.A gallant of charming years and graceful wit, fit mated with a slender maid of Western Liang.
The queen looked until her heart was glad and her fancy taken; unconsciously her tender longing flowed and her love ran free; she opened her small cherry mouth and called: "Sworn brother of the Tang — why do you not come and mount the phoenix, ride the luan bird?" The Tang monk heard, his ears went red, his face crimson; bashful, he dared not lift his head.
Zhu Bajie at the side, lips pursed, eyes bleared with longing, looked upon the queen — and she was graceful indeed. Truly:
Brows like kingfisher feathers; skin like mutton fat.Her face is set off with petals of peach blossom; her chignon piled with threads of golden phoenix.Autumn waves, deep and clear, in a bewitching air; spring shoots, fine and slender, in a charming pose.Red silk gauze aslant, floating brightness; tall hairpins of pearl and kingfisher flashing splendor.Speak of Zhaojun's beauty — and yet she passes Xishi.Her willow waist sways a little, her gold pendants ring; her lotus steps move lightly, her jade limbs sway.The moon-palace Chang'e could not come here; how should the immortals of the nine heavens match this?Her palace dress, cunningly wrought, is of no common kind — truly the Queen Mother descending from the Jasper Pool.
The Idiot gazed at the good of it and could not help himself: his mouth watered, his heart knocked like a deer; in a moment his bones went soft and his sinews slack — just like a snow lion facing a fire, melting away before he knows it.
The queen came near, took the Tang monk by the arm, and with pretty words and tender voice called: "Brother, my sworn brother — come up into the dragon carriage, and come with me to the golden throne hall to be made husband and wife." The elder stood trembling, hardly able to stand, drunk and dumb as it were. Pilgrim at the side prompted: "Master, no false modesty — go up into the chariot with your lady. Quick — countersign the rescript, and let us be off for the scriptures." The elder dared not answer; he pressed Pilgrim twice with his hand, and could not keep the tears from falling. Pilgrim said: "Master, no sorrow now! Such riches and honor — what more would you wait for?" Tripitaka, past all choice, could only comply: he wiped his eyes, forced a glad face, moved near to the queen, and with her —
Hand in white hand together; side by side they sit in the dragon carriage.The queen, brimming with joy, would make them man and wife; the elder, sick with dread, thinks only of bowing to the Buddha.She would light the wedding candles in the bridal chamber and pair the mandarin ducks; he would see the World-Honored One at Vulture Peak in the western sky.The queen's feeling is true; the holy monk's is feigned.The queen's feeling is true — she looks to harmony, hand in hand to old age;the holy monk's is feigned — he locks his heart away and nurses his primal spirit.One rejoices to see a man's body, and cannot wait to be man and wife in broad daylight;one dreads the snare of a woman's beauty, and thinks only of slipping the net at once for Thunderclap.The two ascend the chariot together, in seeming accord —who knew the Tang monk and the queen were each of another mind.
The civil and military officers, seeing their sovereign mount the phoenix chariot with the elder and sit beside him, beamed from eye to brow, wheeled the train of state about, and returned into the city. The Great Sage Sun had Sha Monk shoulder the luggage and lead the white horse to follow behind the equipage. Zhu Bajie ran racing on ahead and was first at the Tower of Five Phoenixes, bawling: "How easy, how ready-made! If this is not done — if this is not done — the wedding wine comes before the match!" The women officers holding the instruments of state and leading the way were startled, and one after another came back to the carriage: "Sovereign, that long-mouthed, big-eared one is bawling at the Tower of Five Phoenixes that he wants the wedding wine." The queen heard the report and, leaning her fragrant shoulder against the elder, her peach cheeks pressed to his, opened her sandalwood mouth and asked softly: "Brother, my sworn brother — the long-mouthed, big-eared one, is he that lofty disciple of yours?" The Tang monk said: "He is my second disciple. He was made with a belly of the widest capacity and a lifelong hunger for the fat of the mouth; something to eat and drink must be set before him first, or nothing can be done." The queen asked quickly: "Has the Court of the Imperial Granary finished the banquet?" The officers reported: "It is done — two tables are set, one of meat, one of vegetables, in the east pavilion." The queen asked again: "Why two?" The officers said: "We feared the imperial brother of the Tang and his lofty disciples keep a vegetarian fast as a rule, so there are two, meat and vegetables." The queen, smiling, pressed the elder's fragrant cheek: "Brother, my sworn brother — do you eat meat or vegetables?" The Tang monk said: "This poor monk eats vegetables — but I have never forsworn wine. A few cups of vegetarian wine are needed, for my second disciple to drink."
Before the words were done the preceptor reported: "Let us go to the east pavilion for the wedding feast. Tonight is a lucky day, a blessed hour — you may be wed to the imperial brother. Tomorrow, when heaven opens the yellow road, let the imperial brother mount the precious hall, face south, change the era name, and take the throne." The queen was overjoyed, and taking the elder by the hand to help him, came down from the dragon carriage, and together they entered the Gate of Due Accord. And see:
The wind wafts immortal music down from tower and terrace; between the gates of heaven the kingfisher chariot comes in.The phoenix towers stand wide open, glowing bright; the palace gates are not shut — brocade ranks on ranks.In the Hall of the Kirin the censer smoke curls; by the peacock screen the lamplit shadows wheel.Pavilions tower lofty as in the superior kingdom; jade halls and golden horses — how rare and fine!
Arrived at the east pavilion, they heard a strain of flutes and song, sweet in harmony, and saw two rows of rouged beauties, fair and charming. In the center of the hall two feasts were spread: at the upper place on the left, the vegetarian board; at the upper place on the right, the board of meat; below, on both sides, single places. The queen, gathering her sleeves, her ten fingertips fine and slender, carried the jade cup and came to set the places. Pilgrim came near: "My master and disciples are all vegetarians. Let my master be seated first at the vegetarian board on the left, then the three places below, divided left and right, so that we brothers may sit." The preceptor said with delight: "Just so, just so. Master and disciples are as father and sons — they may not sit side by side." The women officials quickly arranged the places. The queen handed the cup to each in turn and seated the three brothers. Pilgrim gave the Tang monk a glance, to have the master return the courtesy. The Tang monk came down, and he too raised the jade cup and set the queen's place. The civil and military officers bowed upward and thanked the imperial grace, and took their seats on either side by rank, and the music stopped while the wine went round.
Bajie, caring nothing for what was what, let out his belly and ate on without check. Heedless of whether it was jade-dust rice or steamed cakes, sugar pastries, mushrooms, fragrant fungi, bamboo shoots, wood ears, yellow-flower greens, stone-ear weed, laver, turnips, taro, radishes, mountain yam, or solomon's-seal — he gobbled the lot clean. He drank five or seven cups, and bawled: "More to eat here! Bring the great goblets — a few more goblets, and then let every man to his business!" Sha Monk asked: "A fine feast uneaten — and what business would we be about?" The Idiot laughed: "The ancients say: let the bow-maker make bows, the arrow-maker arrows. Now one of us is being wed, one is being married off, the scripture-seeker goes on seeking scriptures, and the road-walkers go on walking the road — do not let cups and cups lose us the business. Get the rescript seen to quickly. Truly, the general does not dismount: each man spurs for his own road." The queen heard and at once ordered great cups brought. The attendant officers hurriedly fetched parrot cups and cormorant ladles, gold sparrow-bowls and silver carved cups, glass goblets and crystal basins, Penglai bowls and amber wine bells; they brimmed them with jade liquor and poured on nectar without pause — and truly each drank a round.
The Tang monk rose, joined his palms to the queen, and said: "Your Majesty, we are much beholden for this rich entertainment — the wine is enough. Pray mount the precious hall, countersign the rescript, and send the three of them out of the city while the day is early." The queen did as he said; taking the elder by the hand she broke up the feast and they went up to the golden throne hall, where she pressed the elder to take the throne. The Tang monk said: "No, no. As the preceptor said, tomorrow, when heaven opens the yellow road, this poor monk will dare to take the throne and call himself sovereign. Today we stamp the rescript and send them on their way." The queen did as he said, sat again upon the dragon bed, had a golden folding chair brought and set at the left hand of the dragon bed, and asked the Tang monk to sit. She called the disciples to bring up the rescript of passage. The Great Sage had Sha Monk open the bundle and take out the rescript; the Great Sage offered it up with both hands. The queen looked it over carefully: above were nine precious seals of the emperor of the Great Tang; below, the seal of the Kingdom of Baoxiang, the seal of the Kingdom of Wuji, and the seal of the Kingdom of Chechi. Having looked, the queen said with a delicate smile: "So the imperial brother's family name is Chen?" The Tang monk said: "My lay name is Chen; my Dharma name is Xuanzang. Because my sovereign of Tang, in his holy grace, acknowledged me his sworn brother, he bestowed on me the surname Tang." The queen said: "How is it your lofty disciples' names are not on the rescript?" The Tang monk said: "My three unruly disciples are not people of my Tang." The queen said: "If they are not people of your Tang, why do they follow you?" The Tang monk said: "My eldest disciple is a native of the Aolai country in the eastern continent of Divine Land; the second is a native of Wusi village in the western continent of Cattle-Gift; the third is of the Flowing Sand River. All three broke the laws of Heaven, and the Bodhisattva Guanyin of the South Sea freed them from their misery; they turned to the good and took refuge, willing to redeem crime with service and guard me to the Western Heaven for scriptures. I took them all up on the road, and so their names were never entered on the rescript." The queen said: "Shall I enter their names for you?" The Tang monk said: "As Your Majesty pleases." The queen ordered ink and brush, ground the scented ink thick, dipped the scented brush full, and after the text of the rescript wrote the three names — Sun Wukong, Zhu Wuneng, Sha Wujing. Then she brought out the imperial seal, stamped it fair and square, wrote her own hand beside it, and passed the rescript down. The Great Sage Sun took it and had Sha Monk pack it away snugly.
The queen moreover bestowed a plate of broken gold and silver, came down from the dragon bed, and handed it to Pilgrim: "Take this, you three, for travel money, and be early on the road to the Western Heaven; when you return with the scriptures, I will repay you richly." Pilgrim said: "We are men of religion; we take no gold or silver. On the road we have our begging." Seeing he would not take it, the queen brought out ten bolts of silk and satin and said to Pilgrim: "You are traveling in haste and have no time for tailoring; take this and make clothes on the road against the cold." Pilgrim said: "Men of religion cannot wear silk and satin; we have our cloth robes to guard the body." Seeing he would not take them, she ordered: "Bring three sheng of imperial rice, for a meal on the road." At the word "meal" Bajie took it at once and stowed it among the baggage. Pilgrim said: "Brother, the luggage is heavy enough already — and where would you find strength to carry rice?" Bajie laughed: "How would you know? Rice is a thing that spends itself day by day — one meal and the account is closed." And with that he joined his palms and thanked her for the grace.
The Tang monk said: "May I trouble Your Majesty to go with this poor monk and see the three of them out of the city? Let me give them a word or two of charge, that they may go west well; then I will come back, and with Your Majesty enjoy wealth and honor forever, without tie or care — and then we may be luan and phoenix to each other." The queen, not knowing it was a trick, gave her edict to bring out the equipage, and leaning her fragrant body against the Tang monk's she mounted the phoenix chariot with him and went out the west of the city. Through the whole town every vessel was filled with clear water and every censer dropped true incense — one, to see the queen's royal equipage pass; two, to see the imperial brother, a man's body. Old and young together, all were rouged faces and charming looks, green temples and cloud-coiled hair. Before long the equipage left the city and came beyond the West Gate.
Pilgrim, Bajie, and Sha Monk, one in heart and mind, dressed themselves trim and came straight to meet the royal carriage, calling loudly: "Queen, you need not see us farther — here we take our leave." The elder slowly stepped down from the dragon carriage, and bowing with joined hands to the queen, said: "Your Majesty, please go back, and let this poor monk go for the scriptures." The queen heard, and went white with astonishment; she clutched at the Tang monk: "Brother, my sworn brother — I offered you the wealth of a whole realm and asked you for my husband; tomorrow you would mount high the precious seat and take the throne as sovereign, and I would be your queen. We have drunk the wedding wine through — how can you change your mind now?" Bajie heard this and worked himself into a tantrum: he twisted his mouth about, flapped his ears, and burst up to the carriage, bawling: "We are monks — what business have we making husband and wife with a rouged skeleton? Let my master go on his way!" The queen, seeing him rage about in such ugliness, was frightened out of her wits and fell back into her chariot. Sha Monk snatched the Tang monk out of the crowd and helped him onto his horse.
Then from beside the road a woman flashed out, crying: "Sworn brother of the Tang, where are you going? Come away with me and sport in wind and moonlight!" Sha Monk cursed: "Ignorant thieving creature!" and drew the precious staff and struck at her head. The woman raised a whirlwind, and with a whoosh she carried off the Tang monk, gone without trace or shadow, to no one knew where. Ah! Truly:
Slipped from the net of pleasure — and met the demon of wind and moon.
But whether that woman was human or demon, and whether the old master would live or die? Listen to the next chapter to find out.
Chapter 55
Traditional Chinese
第五十五回 色邪淫戲唐三藏 性正修持不壞身
卻說孫大聖與豬八戒正要使法定那些婦女，忽聞得風響處，沙僧嚷鬧，急回頭時，不見了唐僧。行者道：「是甚人來搶師父去了？」沙僧道：「是一個女子，弄陣旋風，把師父攝去也。」行者聞言，唿哨跳在雲端裡，用手搭涼篷，四下裡觀看。只見一陣灰塵，風滾滾，往西北上去了。急回頭叫道：「兄弟們，快駕雲同我趕師父去來。」八戒與沙僧即把行囊捎在馬上，響一聲，都跳在半空裡去。
慌得那西梁國君臣女輩，跪在塵埃，都道：「是白日飛昇的羅漢，我主不必驚疑。唐御弟也是個有道的禪僧，我們都有眼無珠，錯認了中華男子，枉費了這場神思。請主公上輦回朝也。」女王自覺慚愧，多官都一齊回國不題。
卻說孫大聖兄弟三人騰空踏霧，望著那陣旋風，一直趕來。前至一座高山，只見灰塵息靜，風頭散了，更不知妖向何方。兄弟們按落雲霧，找路尋訪，忽見一壁廂青石光明，卻似個屏風模樣。三人牽著馬轉過石屏，石屏後有兩扇石門，門上有六個大字，乃是「毒敵山琵琶洞」。八戒無知，上前就使釘鈀築門。行者急止住道：「兄弟莫忙。我們隨旋風趕便趕到這裡，尋了這會，方遇此門，又不知深淺如何。倘不是這個門兒，卻不惹他見怪？你兩個且牽了馬，還轉石屏前立等片時，待老孫進去打聽打聽，察個有無虛實，卻好行事。」沙僧聽說，大喜道：「好好好，正是粗中有細，果然急處從寬。」他二人牽馬回頭。
孫大聖顯個神通，捻著訣，念個咒語，搖身一變，變作蜜蜂兒，真個輕巧。你看他：
翅薄隨風軟，腰輕映日纖。嘴甜曾覓蕊，尾利善降蟾。釀蜜功何淺，投衙禮自謙。如今施巧計，飛舞入門簷。
行者自門瑕處鑽將進去，飛過二層門裡。只見正當中花亭子上端坐著一個女妖，左右列幾個彩衣繡服、丫髻兩揫的女童，都歡天喜地，正不知講論甚麼。這行者輕輕的飛上去，釘在那花亭格子上，側耳才聽，又見兩個總角蓬頭女子，捧兩盤熱騰騰的麵食，上亭來道：「奶奶，一盤是人肉餡的葷饝饝，一盤是鄧沙餡的素饝饝。」那女怪笑道：「小的們，攙出唐御弟來。」幾個彩衣繡服的女童走向後房，把唐僧扶出。那師父面黃唇白，眼紅淚滴。行者在暗中嗟嘆道：「師父中毒了。」
那怪走下亭，露春蔥十指纖纖，扯住長老道：「御弟寬心。我這裡雖不是西梁女國的宮殿，不比富貴奢華，其實卻也清閑自在，正好念佛看經。我與你做個道伴兒，真個是百歲和諧也。」三藏不語。那怪道：「且休煩惱。我知你在女國中赴宴之時，不曾進得飲食。這裡葷素麵飯兩盤，憑你受用些兒壓驚。」三藏沉思默想道：「我待不說話，不吃東西，此怪比那女王不同：女王還是人身，行動以禮；此怪乃是妖神，恐為加害，奈何？我三個徒弟不知我困陷在於這裡，倘或加害，卻不枉丟性命？」以心問心，無計所奈，只得強打精神，開口道：「葷的何如？素的何如？」女怪道：「葷的是人肉餡饝饝，素的是鄧沙餡饝饝。」三藏道：「貧僧吃素。」那怪笑道：「女童，看熱茶來，與你家長爺爺吃素饝饝。」一女童果捧著香茶一盞，放在長老面前。那怪將一個素饝饝劈破，遞與三藏。三藏將個葷饝饝囫圇遞與女怪。女怪笑道：「御弟，你怎麼不劈破與我？」三藏合掌道：「我出家人，不敢破葷。」那女怪道：「你出家人不敢破葷，怎麼前日在子母河邊吃水高，今日又好吃鄧沙餡？」三藏道：「水高船去急，沙陷馬行遲。」
行者在格子眼聽著兩個言語相攀，恐怕師父亂了真性，忍不住，現了本相，掣鐵棒喝道：「孽畜無禮！」那女怪見了，口噴一道煙光，把花亭子罩住，教：「小的們，收了御弟。」他卻拿一柄三股鋼叉，跳出亭門，罵道：「潑猴憊懶！怎麼敢私入吾家，偷窺我容貌？不要走，吃老娘一叉。」這大聖使鐵棒架住，且戰且退，二人打出洞外。那八戒、沙僧正在石屏前等候，忽見他兩人爭持，慌得八戒將白馬牽過道：「沙僧，你只管看守行李、馬匹，等老豬去幫打幫打。」好獃子，雙手舉鈀，趕上前叫道：「師兄靠後，讓我打這潑賤。」那怪見八戒來，他又使個手段，呼了一聲，鼻中出火，口內生煙，把身子抖了一抖，三股叉飛舞沖迎。那女怪也不知有幾隻手，沒頭沒臉的滾將來。這行者與八戒兩邊攻住。那怪道：「孫悟空，你好不識進退。我便認得你，你是不認得我。你那雷音寺裡佛如來，也還怕我哩。量你這兩個毛人，到得那裡？都上來，一個個仔細看打。」這一場怎見得好戰：
女怪威風長，猴王氣概興。天蓬元帥爭功績，亂舉釘鈀要顯能。那一個手多叉緊煙光繞，這兩個性急兵強霧氣騰。女怪只因求配偶，男僧怎肯泄元精。陰陽不對相持鬥，各逞雄才恨苦爭。陰靜養榮思動動，陽收息衛愛清清。致令兩處無和睦，叉鈀鐵棒賭輸贏。這個棒有力，鈀更能，女怪鋼叉丁對丁。毒敵山前三不讓，琵琶洞外兩無情。那一個喜得唐僧諧鳳侶，這兩個必隨長老取真經。驚天動地來相戰，只殺得日月無光星斗更。
三個戰鬥多時，不分勝負。那女怪將身一縱，使出個倒馬毒樁，不覺的把大聖頭皮上扎了一下。行者叫聲：「苦啊！」忍耐不得，負痛敗陣而走。八戒見事不諧，拖著鈀撤身而退。那怪得了勝，收了鋼叉。
行者抱頭，皺眉苦面，叫聲：「利害！利害！」八戒到跟前問道：「哥哥，你怎麼正戰到好處，卻就叫苦連天的走了？」行者抱著頭，只叫：「疼疼疼。」沙僧道：「想是你頭風發了？」行者跳道：「不是，不是。」八戒道：「哥哥，我不曾見你受傷，卻頭疼，何也？」行者哼哼的道：「了不得，了不得。我與他正然打處，他見我破了他的叉勢，他就把身子一縱，不知是件甚麼兵器，著我頭上扎了一下，就這般頭疼難禁，故此敗了陣來。」八戒笑道：「只這等靜處常誇口，說你的頭是修煉過的。卻怎麼就不禁這一下扎？」行者道：「正是。我這頭，自從修煉成真，盜食了蟠桃仙酒、老子金丹，大鬧天宮時，又被玉帝差大力鬼王、二十八宿，押赴斗牛宮處處斬，那些神將使刀斧鎚劍，雷打火燒；及老子把我安於八卦爐，煅煉四十九日：俱未傷損。今日不知這婦人用的是甚麼兵器，把老孫頭弄傷也。」沙僧道：「你放了手，等我看看，莫破了？」行者道：「不破，不破。」八戒道：「我去西梁國討個膏藥你貼貼。」行者道：「又不瘇不破，怎麼貼得膏藥？」八戒笑道：「哥啊，我的胎前產後病倒不曾有，你倒弄了個腦門癰了。」
沙僧道：「二哥且休取笑。如今天色晚矣，大哥傷了頭，師父又不知死活，怎的是好？」行者哼道：「師父沒事。我進去時，變作蜜蜂兒，飛入裡面，見那婦人坐在花亭子上。少頃，兩個丫鬟捧兩盤饝饝：一盤是人肉餡，葷的；一盤是鄧沙餡，素的。又著兩個女童扶師父出來吃一個壓驚，又要與師父做甚麼道伴兒。師父始初不與那婦人答話，也不吃饝饝。後見他甜言美語，不知怎麼，就開口說話，卻說吃素的。那婦人就將一個素的劈開，遞與師父。師父將個囫圇葷的遞與那婦人。婦人道：『怎不劈破？』師父道：『出家人不敢破葷。』那婦人道：『既不破葷，前日怎麼在子母河邊飲水高，今日又好吃鄧沙餡？』師父不解其意，答他兩句道：『水高船去急，沙陷馬行遲。』我在格子上聽見，恐怕師父亂性，便就現了原身，掣棒就打。他也使神通，噴出煙霧，叫『收了御弟』，就掄鋼叉，與老孫打出洞來也。」沙僧聽說，咬指道：「這潑賤也不知從那裡就隨將我們來，把上項事情都知道了。」
八戒道：「這等說，便我們安歇不成。莫管甚麼黃昏半夜，且去他門上索戰，嚷嚷鬧鬧，攪他個不睡，莫教他捉弄了我師父。」行者道：「頭疼，去不得。」沙僧道：「不須索戰：一則師兄頭痛；二來我師父是個真僧，決不以色空亂性。且就在山坡下，閉風處坐這一夜，養養精神，待天明再作理會。」遂此三個弟兄拴牢白馬，守護行囊，就在坡下安歇不題。
卻說那女怪放下兇惡之心，重整歡愉之色，叫：「小的們，把前後門都關緊了。」又使兩個支更，防守行者，但聽門響，即時通報。卻又教：「女童，將臥房收拾齊整，掌燭焚香，請唐御弟來，我與他交歡。」遂把長老從後邊攙出。那女怪弄出十分嬌媚之態，攜定唐僧道：「常言：『黃金未為貴，安樂值錢多。』且和你做會夫妻兒耍子去也。」這長老咬定牙關，聲也不透。欲待不去，恐他生心害命，只得戰兢兢，跟著他步入香房。卻如痴如啞，那裡擡頭舉目，更不曾看他房裡是甚床鋪幔帳，也不知有甚箱籠梳妝。那女怪說出的雨意雲情，亦漠然無聽。好和尚，真是：
目不視惡色，耳不聽淫聲。他把這錦繡嬌容如糞土，金珠美貌若灰塵。一生只愛參禪，半步不離佛地。那裡會惜玉憐香，只曉得修真養性。那女怪活潑潑，春意無邊；這長老死丁丁，禪機有在。一個似軟玉溫香，一個如死灰槁木。那一個展鴛衾，淫興濃濃；這一個束褊衫，丹心耿耿。那個要貼胸交股和鸞鳳，這個要面壁歸山訪達摩。女怪解衣，賣弄他肌香膚膩；唐僧斂衽，緊藏了糙肉粗皮。女怪道：「我枕剩衾閑何不睡？」唐僧道：「我頭光服異怎相陪？」那個道：「我願作前朝柳翠翠。」這個道：「貧僧不是月闍黎。」女怪道：「我美若西施還嬝娜。」唐僧道：「我越王因此久埋屍。」女怪道：「御弟，你記得『寧教花下死，做鬼也風流？』」唐僧道：「我的真陽為至寶，怎肯輕與你這粉骷髏……」
他兩個散言碎語的，直鬥到更深，唐長老全不動念。那女怪扯扯拉拉的不放，這師父只是老老成成的不肯。直纏到有半夜時候，把那怪弄得惱了，叫：「小的們，拿繩來。」可憐將一個心愛的人兒，一條繩，綑的像個猱獅模樣。又教拖在房廊下去，卻吹滅銀燈，各歸寢處。一夜無詞。
不覺的雞聲三唱。那山坡下孫大聖欠身道：「我這頭疼了一會，到如今也不疼不麻，只是有些作癢。」八戒笑道：「癢便再教他扎一下，何如？」行者啐了一口道：「放放放。」八戒又笑道：「放放放，我師父這一夜倒浪浪浪。」沙僧道：「且莫鬥口。天亮了，快趕早兒捉妖怪去。」行者道：「兄弟，你只管在此守馬，休得動身。豬八戒跟我去。」
那獃子抖擻精神，束一束皂錦直裰，相隨行者，各帶了兵器，跳上山崖，徑至石屏之下。行者道：「你且立住。只怕這怪物夜裡傷了師父，先等我進去打聽打聽。倘若被他哄了，喪了元陽，真個虧了德行，卻就大家散火；若不亂性情，禪心未動，卻好努力相持，打死精怪，救師西去。」八戒道：「你好痴啞。常言道：『乾魚可好與貓兒作枕頭？』就不如此，就不如此，也要抓你幾把是。」行者道：「莫胡疑亂說，待我看去。」
好大聖，轉石屏，別了八戒，搖身還變個蜜蜂兒，飛入門裡。見那門裡有兩個丫鬟，頭枕著梆鈴，正然睡哩。卻到花亭子觀看，那妖精原來弄了半夜，都辛苦了，一個個都不知天曉，還睡著哩。行者飛來後面，影影的只聽見唐僧聲喚。忽擡頭，見那房廊下四馬攢蹄綑著師父。行者輕輕的釘在唐僧頭上，叫：「師父。」唐僧認得聲音，道：「悟空來了？快救我命。」行者道：「夜來好事如何？」三藏咬牙道：「我寧死也不肯如此。」行者道：「昨日我見他有相憐相愛之意，卻怎麼今日把你這般挫折？」三藏道：「他把我纏了半夜，我衣不解帶，身未沾床。他見我不肯相從，才綑我在此。你千萬救我取經去也。」
他師徒們正然問答，早驚醒了那個妖精。妖精雖是下狠，卻還有流連不捨之意。一覺翻身，只聽見「取經去也」一句，他就滾下床來，厲聲高叫道：「好夫妻不做，卻取甚麼經去？」
行者慌了，撇卻師父，急展翅，飛將出去，現了本相，叫聲：「八戒。」那獃子轉過石屏道：「那話兒成了否？」行者笑道：「不曾，不曾。老師父被他摩弄不從，惱了綑在那裡。正與我訴說前情，那怪驚醒了，我慌得出來也。」八戒道：「師父曾說甚來？」行者道：「他只說衣不解帶，身未沾床。」八戒笑道：「好好好，還是個真和尚！我們救他去。」
獃子粗鹵，不容分說，舉釘鈀，望他那石頭門上盡力氣一鈀，唿喇喇築做幾塊。諕得那幾個枕梆鈴睡的丫鬟跑至二層門外，叫聲：「開門，前門被昨日那兩個醜男人打破了！」那女怪正出房門，只見四五個丫鬟跑進去報道：「奶奶，昨日那兩個醜男人又來把前門已打碎矣。」那怪聞言，即忙叫：「小的們，燒湯洗面梳妝。」叫：「把御弟連繩擡在後房收了。等我打他去。」
好妖精，走出來，舉著三股叉，罵道：「潑猴！野彘！老大無知。你怎敢打破我門？」八戒罵道：「濫淫賤貨！你倒困陷我師父，返敢硬嘴。我師父是你哄將來做老公的，快快送出饒你；敢再說半個『不』字，老豬一頓鈀，連山也築倒你的。」那妖精那容分說，抖擻身軀，依前弄法，鼻口內噴煙冒火，舉鋼叉就刺八戒。八戒側身躲過，著鈀就築；孫大聖使鐵棒並力相幫。那怪又弄神通，也不知是幾隻手，左右遮攔。交鋒三五個回合，不知是甚兵器，把八戒嘴唇上也扎了一下。那獃子拖著鈀，侮著嘴，負痛逃生。行者卻也有些醋他，虛丟一棒，敗陣而走。那怪得勝而回，叫小的們搬石塊壘疊了前門不題。
卻說那沙和尚正在坡前放馬，只聽得那裡豬哼。忽擡頭，見八戒侮著嘴，哼將來。沙僧道：「怎的說？」獃子哼道：「了不得，了不得。疼疼疼。」說不了，行者也到跟前，笑道：「好獃子啊，昨日咒我是腦門癰，今日卻也弄做個瘇嘴瘟了。」八戒哼道：「難忍難忍，疼得緊，利害利害。」
三人正然難處，只見一個老媽媽兒，左手提著一個青竹籃兒，自南山路上挑菜而來。沙僧道：「大哥，那媽媽來得近了，等我問他個信兒，看這個是甚妖精，是甚兵器，這般傷人？」行者道：「你且住，等老孫問他去來。」行者急睜睛看，只見頭直上有祥雲蓋頂，左右有香霧籠身。行者認得，即叫：「兄弟們，還不來叩頭，那媽媽是菩薩來也。」慌得豬八戒忍疼下拜，沙和尚牽馬躬身，孫大聖合掌跪下，叫聲：「南無大慈大悲救苦救難靈感觀世音菩薩。」
那菩薩見他們認得元光，即踏祥雲，起在半空，現了真像，原來是魚籃之像。行者趕到空中，拜告道：「菩薩，恕弟子失迎之罪。我等努力救師，不知菩薩下降。今遇魔難難收，萬望菩薩搭救搭救。」菩薩道：「這妖精十分利害。他那三股叉是生成的兩隻鉗腳。扎人痛者，是尾上一個鉤子，喚做倒馬毒。本身是個蝎子精。他前者在雷音寺聽佛談經，如來見了，不合用手推他一把，他就轉過鉤子，把如來左手中拇指上扎了一下。如來也疼難禁，即著金剛拿他。他卻在這裡。若要救得唐僧，除是別告一位方好，我也是近他不得。」行者再拜道：「望菩薩指示指示，別告那位去好？弟子即去請他也。」菩薩道：「你去東天門裡光明宮告求昴日星官，方能降伏。」言罷，遂化作一道金光，徑回南海。
孫大聖才按雲頭，對八戒、沙僧道：「兄弟放心，師父有救星了。」沙僧道：「是那裡救星？」行者道：「才然菩薩指示，教我告請昴日星官。老孫去來。」八戒侮著嘴哼道：「哥啊，就問星官討些止疼的藥餌來。」行者笑道：「不須用藥，只似我昨日疼過夜就好了。」沙僧道：「不必煩絮，快早去罷。」
好行者，急忙駕觔斗雲，須臾到東天門外。忽見增長天王當面作禮道：「大聖何往？」行者道：「因保唐僧西方取經，路遇魔障纏身，要到光明宮見昴日星官走走。」忽又見陶、張、辛、鄧四大元帥，也問何往。行者道：「要尋昴日星官去降妖救師。」四元帥道：「星官今早奉玉帝旨意，上觀星臺巡察去了。」行者道：「可有這話？」辛天君道：「小將等與他同下斗牛宮，豈敢說假？」陶天君道：「今已許久，或將回矣。大聖還先去光明宮，如未回，再去觀星臺可也。」
大聖遂喜，即別他們。至光明宮門首，果是無人，復抽身就走，只見那壁廂有一行兵士擺列，後面星官來了。那星官還穿的是拜駕朝衣，一身金縷。但見他：
冠簪五岳金光彩，笏執山河玉色瓊。袍掛七星雲靉靆，腰圍八極寶環明。叮噹珮響如敲韻，迅速風聲似擺鈴。翠羽扇開來昴宿，天香飄襲滿門庭。
前行的兵士看見行者立於光明宮外，急轉身報道：「主公，孫大聖在這裡也。」那星官斂雲霧整束朝衣，停執事分開左右，上前作禮道：「大聖何來？」行者道：「專來拜煩救師父一難。」星官道：「何難？在何地方？」行者道：「在西梁國毒敵山琵琶洞。」星官道：「那山洞有甚妖怪，卻來呼喚小神？」行者道：「觀音菩薩適才顯化，說是一個蝎子精，特舉先生方能治得，因此來請。」星官道：「本欲回奏玉帝，奈大聖至此，又感菩薩舉薦，恐遲誤事，小神不敢請獻茶，且和你去降妖精，卻再來回旨罷。」
大聖聞言，即同出東天門，直至西梁國，望見毒敵山不遠，行者指道：「此山便是。」星官按下雲頭，同行者至石屏前山坡之下。沙僧見了道：「二哥起來，大哥請得星官來了。」那獃子還侮著嘴道：「恕罪，恕罪。有病在身，不能行禮。」星官道：「你是個修行之人，何病之有？」八戒道：「早間與那妖精交戰，被他著我唇上扎了一下，至今還疼哩。」星官道：「你上來，我與你醫治醫治。」獃子才放了手，口裡哼哼唧唧道：「千萬治治，待好了謝你。」那星官用手把嘴唇上摸了一摸，吹一口氣，就不疼了。獃子歡喜下拜道：「妙啊！妙啊！」行者笑道：「煩星官也把我頭上摸摸。」星官道：「你未遭毒，摸他何為？」行者道：「昨日也曾遭過，只是過了夜，才不疼。如今還有些麻癢，只恐發天陰，也煩治治。」星官真個也把頭上摸了一摸，吹口氣，也就解了餘毒，不麻不癢了。八戒發狠道：「哥哥，去打那潑賤去。」星官道：「正是，正是。你兩個叫他出來，等我好降他。」
行者與八戒跳上山坡，又至石屏之後。獃子口裡亂罵「手似撈鉤」，一頓釘鈀，把那洞門外壘疊的石塊爬開。闖至一層門，又一釘鈀，將二門築得粉碎。慌得那門裡小妖飛報：「奶奶，那兩個醜男人又把二層門也打破了。」那怪正教解放唐僧，討素茶飯與他吃哩。聽見打破二門，即便跳出花亭子，掄叉來刺八戒；八戒使釘鈀迎架；行者在傍，又使鐵棒來打。那怪趕至身邊，要下毒手；行者與八戒識得方法，回頭就走。
那妖怪趕過石屏之後，行者叫聲：「昴宿何在？」只見那星官立於山坡之上，現出本相，原來是一隻雙冠子大公雞，昂起頭來，約有六七尺高，對著妖怪叫了一聲。那怪即時就現了本相，原來是個琵琶來大小的一個蝎子精。這星官再叫一聲，那怪渾身酥軟，死在坡前。有詩為證。詩曰：
花冠繡頸若團纓，爪硬距長目怒睛。踴躍雄威全五德，崢嶸壯勢羨三鳴。豈如凡鳥啼茅屋，本是天星顯聖名。毒蝎枉修人道行，還原反本見真形。
八戒上前，一隻腳屣住那怪的胸背道：「孽畜！今番使不得倒馬毒了。」那怪動也不動，被獃子一頓釘鈀，搗作一團爛醬。那星官復聚金光，駕雲而去。行者與八戒、沙僧朝天拱謝道：「有累，有累。改日赴宮拜酬。」
三人謝畢卻才收拾行李、馬匹，都進洞裡。見那大小丫鬟兩邊跪下，拜道：「爺爺，我們不是妖邪，都是西梁國女人，前者被這妖精攝來的。你師父在後邊香房裡坐著哭哩。」行者聞言，仔細觀看，果然不見妖氣。遂入後邊叫道：「師父。」那唐僧見眾齊來，十分歡喜道：「賢徒，累及你們了。那婦人何如也？」八戒道：「那廝原是個大母蝎子。幸得觀音菩薩指示，大哥去天宮裡請得那昴日星官下降，把那廝收伏。才被老豬築做個泥了，方敢深入於此，得看師父之面。」唐僧謝之不盡。又尋些素米、素麵，安排了飲食，吃了一頓。把那些攝將來的女子趕下山，指與回家之路。點上一把火，把幾間房宇燒毀罄盡。請唐僧上馬，找尋大路西行。正是：
割斷塵緣離色相，推乾金海悟禪心。
畢竟不知幾年上才得成真，且聽下回分解。
English
The Fiend of Lust Sports Lewdly with Tripitaka Tang; the Upright Nature in Discipline Keeps an Unharmed Body
Now the Great Sage Sun and Zhu Bajie were just about to cast the spell to fix those women when they heard a rushing of wind and Sha Monk shouting; and turning quickly, they saw the Tang monk was gone. Pilgrim said: "Who was it that snatched the master away?" Sha Monk said: "A woman — she raised a whirlwind and carried him off." Pilgrim heard, gave a whistle, leaped into the clouds, shaded his eyes with his hand, and looked all about. He saw a cloud of dust rolling on the wind, going off to the northwest. He turned quickly and called: "Brothers, quick — mount the clouds and come chase the master with me." Bajie and Sha Monk slung the bags on the horse, and with a whoosh all leaped into mid-air.
The queen and ministers of Western Liang, women all, fell on their knees in the dust, all saying: "Arhats flying to heaven in broad daylight — our sovereign need not be alarmed. The imperial brother of the Tang too is a monk of the Way; we had eyes and could not see, mistook a man of the Middle Land, and wasted all this dreaming. Pray mount your chariot, sovereign, and return to the palace." The queen was ashamed; the officers in a body returned to their country — but of that no more.
Now the three brothers, the Great Sage Sun and his company, rode the sky and trod the mist, chasing straight after the whirlwind. They came to a high mountain and saw the dust settled and quiet, the wind's head scattered — and where the demon had gone, no one could tell. The brothers brought down their clouds and mist and searched about for a way, when suddenly they saw, on one side, a green stone, bright and polished, like a screen. Leading the horse, the three went around the stone screen; behind it were two stone doors, and on them six great characters: the Lute Cave of Poison-Enemy Mountain. Bajie, knowing nothing, stepped up and began to dig at the door with his rake. Pilgrim hurriedly stopped him: "Brother, not so fast. We followed the whirlwind and happened to come here, and only after all this searching found this door — and how deep it goes, who knows? If this is not the door, would we not stir up resentment? Take the horse, you two, and go back and stand before the stone screen and wait a while, while old Monkey goes in and scouts — learns whether there is anything to it — and then we can act." Sha Monk heard and was delighted: "Good, good, good — a fine touch in a rough hand, and patience at the pinching hour." And the two led the horse back.
The Great Sage Sun showed his powers: he pinched the sign, murmured a charm, shook himself, and changed into a bee — a trim little thing indeed. Look at him:
Wings thin, soft on the wind; waist slight, slender in the sun.Its tongue sweet, it has sought the hearts of flowers; its tail keen, it subdues the toad.Its honey-work is small; entering the court, its manners are meek.Now it works a cunning stratagem and dances in beneath the door.
Pilgrim slipped in through a flaw in the door and flew past the second gate. There, in the flower pavilion at the center, sat an ogress in state, with girl attendants ranked on either side in colored gowns and embroidered dress, hair in double tufts, all in high glee, deep in talk of who knew what. Pilgrim flew up softly and perched on the lattice of the flower pavilion, and had just put his ear to listen when two girls, hair in boys' knots and heads uncombed, came up to the pavilion with two steaming trays of buns: "Madam, one tray is meat buns, stuffed with human flesh; one is vegetarian, stuffed with red-bean paste." The ogress laughed: "Lads, bring out the imperial brother of the Tang." Several girl attendants in colored gowns went to the back room and helped the Tang monk out. The master's face was yellow, his lips white, his eyes red with dripping tears. Pilgrim sighed in the dark: "The master has been poisoned."
The demon came down from the pavilion, showing ten slender fingers like spring scallions, and seized the elder: "Imperial brother, set your heart at ease. Though this is not the palace of the Women's Kingdom of Western Liang, and cannot match its riches and luxury, it is truly quiet and free — just the place for chanting the Buddha's name and reading the sutras. Be my companion in the Way, and we shall be a hundred years in harmony." Tripitaka said nothing. The demon said: "Do not brood. I know that at the banquet in the Women's Kingdom you never touched food or drink. Here are two trays of buns, meat and vegetables — take some to steady your nerves." Tripitaka thought in silence: "If I say nothing and eat nothing — this demon is not like that queen: the queen was a human body and moved with propriety; this creature is a demon spirit, and may do me harm. What then? My three disciples do not know I am trapped here; if she does me harm, shall I have thrown my life away for nothing?" Heart asked heart, and found no way out; he could only summon his spirits and open his mouth: "Which is the meat? Which the vegetable?" The ogress said: "The meat buns are stuffed with human flesh; the vegetable buns with red-bean paste." Tripitaka said: "This poor monk eats vegetables." The demon laughed: "Girl, bring hot tea for your venerable grandfather, with the vegetable buns." A girl brought a cup of fragrant tea and set it before the elder. The demon split a vegetable bun and handed it to Tripitaka; Tripitaka handed a whole meat bun back to the demon. The demon laughed: "Imperial brother — why do you not split it for me?" Tripitaka joined his palms: "I am a man of religion; I dare not break a meat bun." The ogress said: "You dare not break a meat bun — how was it you drank the water-high at the Mother-and-Child River the other day, and today relish red-bean paste?" Tripitaka said: "At the Water-High the boat left in haste; in the Sunken Sand the horse moved slow."
Pilgrim, listening at the lattice as the two sparred with words, feared the master's true nature might be troubled; he could not bear it, showed his true form, drew the iron staff, and roared: "Beast of calamity, have you no manners!" The ogress, seeing him, breathed from her mouth a cloud of smoky light that mantled the flower pavilion, and called: "Lads — take the imperial brother away." Then, taking a three-pronged steel fork, she sprang out the pavilion door, cursing: "Brazen ape, you shameless thing! How dare you sneak into my house and peep at my looks? Do not run — taste your mother's fork!" The Great Sage met it with the iron staff, fighting as he fell back, and the two fought their way out of the cave. Bajie and Sha Monk were waiting before the stone screen; suddenly seeing the two locked in combat, Bajie, alarmed, led the white horse aside: "Sha Monk, watch the luggage and the horse; let old Pig go and help them." Good Idiot! Rake in both hands, he hurried up, calling: "Brother, stand back — let me strike this brazen slut." Seeing Bajie come, the demon worked her art again: with a hoot, fire spurted from her nose and smoke rose from her mouth; she shook her body once, and the three-pronged fork flew whirling to meet them. No one could tell how many hands the ogress had; she came rolling on at them head and face. Pilgrim and Bajie held her off from both sides. The demon said: "Sun Wukong, you have no notion of advance or retreat. I know you, but you do not know me. Even the Tathagata Buddha in your own Thunderclap Monastery fears me. And you two hairy men — what would you amount to there? Come on, both of you, and see how you like my blows, one by one." And how could one see the worth of this battle:
The ogress brims with menace; the Monkey King's spirit rises.The Marshal Tianpeng, vying for glory, swings his rake in wild flourishes to show his powers.That one, many-handed, fork close-pressed, wrapped in smoky light; these two, hot-blooded, weapons strong, rolling up a fog.The ogress only wants a mate; how could the monk let spill his primal essence?Yin and yang unmatched, they hold each other fast; each flaunts his prowess, bitter in the fight.The yin would rest and nurse its bloom — yet stirs and stirs; the yang draws in its breath to guard its clearness.Thus neither side will be at peace: fork, rake, and iron staff stake win and loss.The staff has power — the rake has more; the ogress's steel fork meets them point for point.Before Poison-Enemy Mountain none will yield; outside the Lute Cave both sides know no pity.That one is glad to have the Tang monk for her phoenix mate; these two will follow the elder to fetch the true scriptures.They come together in a battle that shakes heaven and earth, and fight till sun and moon lose light and the stars are changed.
The three fought a long while, neither side winning. The ogress gave a leap and brought out her Horse-Felling Poison Sting, and before anyone knew it pricked the Great Sage on the scalp. Pilgrim cried "Ouch!" — he could not bear it, and ran from the field hugging his pain. Bajie, seeing things go ill, dragged his rake and gave ground. The demon, victorious, put up her steel fork.
Pilgrim held his head, brows knotted, face grim: "Terrible! Terrible!" Bajie came to him: "Brother, you were fighting at the height of it — why bawl your way off the field?" Pilgrim, holding his head, only said: "It hurts, it hurts, it hurts." Sha Monk said: "Has your headache come on?" Pilgrim hopped: "No, no." Bajie said: "Brother, I never saw you wounded — why the headache?" Pilgrim groaned: "Unbearable, unbearable. We were hard at it; when I broke her fork-play, she gave a leap — some weapon or other, who knows what — and it pricked my head; the ache is past bearing, so I lost the field." Bajie laughed: "You are always boasting in quiet corners that your head was tempered in the furnace. How is it one little prick has finished you?" Pilgrim said: "Indeed. This head of mine, since I was tempered to the true and stole the immortal peaches and wine and Laozi's golden pills, was never hurt — not when the great havoc in heaven came and the Jade Emperor sent the Strongman Ghost King and the twenty-eight mansions to escort me to the Palace of the Dipper and the Ox for execution, and their gods plied blade and axe, hammer and sword, thunder and fire; not when Laozi set me in the Eight Trigrams furnace and smelted me forty-nine days. And today who knows what weapon this woman used, to wound old Monkey's head." Sha Monk said: "Let go, and let me look — is the skin broken?" Pilgrim said: "Not broken, not broken." Bajie said: "I will go beg a plaster from Western Liang and stick it on for you." Pilgrim said: "No swelling and no break — how would a plaster stick?" Bajie laughed: "Brother, I never had the sicknesses of pregnancy and childbed — but you have gone and raised a boil on your brow."
Sha Monk said: "Second brother, leave off your joking. The sky darkens now; big brother's head is hurt, and whether the master lives or dies we do not know. What is to be done?" Pilgrim groaned: "The master is safe. When I went in, I changed into a bee and flew inside, and saw the woman sitting in the flower pavilion. Presently two maids came with two trays of buns: one stuffed with human flesh, meat; one with red-bean paste, vegetable. Then two girls helped the master out to eat one and steady his nerves — and she wanted him for a companion in the Way besides. At first the master would not answer the woman, nor eat the buns. But hearing her sweet words and pretty speeches, he somehow opened his mouth and said he ate vegetables. The woman split a vegetable bun and handed it to the master; the master handed her a whole meat bun. The woman said: 'Why not split it?' The master said: 'A man of religion dare not break a meat bun.' The woman said: 'If you will not break a meat bun, how was it you drank the water-high at the Mother-and-Child River the other day, and relish red-bean paste today?' The master, not taking her meaning, answered her in two lines: 'At the Water-High the boat left in haste; in the Sunken Sand the horse moved slow.' I heard it from the lattice, and fearing the master might lose his true nature, I showed my true body and struck out with the staff. She worked her magic, breathed out smoke and fog, called 'Take the imperial brother away,' and swinging her steel fork fought me out of the cave." Sha Monk heard and bit his fingers: "This brazen slut — where did she pick up our trail? She knows everything that happened."
Bajie said: "In that case there will be no sleeping for us. Never mind dusk or midnight — let us go demand battle at her gate, raise a din and racket, keep her from her sleep, and not let her toy with our master." Pilgrim said: "My head aches; I cannot go." Sha Monk said: "No need to demand battle: first, big brother's head aches; second, our master is a true monk — beauty and void will never trouble his nature. Let us sit the night out at the foot of the slope, out of the wind, gather our strength, and see to it at daybreak." So the three brothers tethered the white horse fast, guarded the baggage, and settled down below the slope — but of that no more.
Now the ogress put off her fierceness and put on her sweet looks again, and called: "Lads, shut the gates before and behind, tight." She set two on watch against Pilgrim: any sound at the door, report at once. And she said: "Girls, make the bedroom trim and bright; light the candles, burn the incense, and bring the imperial brother of the Tang — I will take my pleasure with him." Then she had the elder led out from behind. The ogress put on all her charm, took the Tang monk's arm, and said: "The saying goes: gold is not the precious thing; ease and comfort are worth the money. Come and be my husband for a while, and let us play." The elder set his teeth and let not a sound escape. To refuse outright he feared might move her to take his life; so, trembling, he followed her into the perfumed chamber — like a man dumb and bemused. He never raised his eyes to see what bed or curtains were in the room, nor knew what chests or dressing tables it held; and her talk of rain and cloud, of love's intent, fell on him unheard. A good monk, truly:
His eyes would not look on a lewd sight; his ears would not hear a wanton voice.He held the brocade charms like dung and earth, the gold-and-pearl beauty like dust and ash.All his life he has loved only the meditation of Chan; half a step he has not stirred from the Buddha's ground.He has no skill in cherishing jade or pitying perfume; he knows only to cultivate the true and nurture the nature.The ogress, warm and quick, has spring in her without bound; the elder, cold and fixed, has his Chan always in hand.One like soft jade and warm perfume; one like dead embers, a withered tree.That one spreads the mandarin-duck quilt, her lust running hot; this one girds his patched cassock, his loyal heart burning steady.She would press breast to breast, thigh to thigh, in pairing like the phoenix; he would face the wall, return to the mountain, and seek the Patriarch Bodhidharma.The ogress slips off her robes and parades her fragrant, silken skin; the Tang monk gathers his lapels and hides his coarse flesh and rough hide.The ogress says: "My pillow is spare, my quilt idle — will you not sleep?"The Tang monk says: "My head is shorn, my garments strange — how could I keep your bed?"That one says: "I would be Liu Cuicui of the former dynasty."This one says: "This poor monk is no Monk of the Moon."The ogress says: "I am fair as Xishi, and graceful as well."The Tang monk says: "For such a beauty the King of Yue long buried his dead."The ogress says: "Imperial brother, do you remember — 'Better to die beneath the flowers; even as a ghost one is gay'?"The Tang monk says: "My true yang is my supreme treasure — how could I lightly give it to a rouged skeleton..."
So the two of them sparred on in scraps of talk, deep into the night, and the Tang elder never stirred in his thoughts. The ogress pulled and tugged and would not let go; the master only sat old and staid, and would not consent. She badgered until past midnight, till the demon was vexed through, and called: "Lads, bring the rope." Poor fellow! With one rope they bound the man she loved till he looked like a trussed lion cub, dragged him out to lie under the corridor, blew out the silver lamp, and went each to her bed. Of the night, not a word.
The cock crew three times before they knew it. Below the slope the Great Sage Sun raised himself: "My head ached a while — but now it neither aches nor stings, only itches somewhat." Bajie laughed: "Itching? Then have her prick it again — how about it?" Pilgrim spat: "Shut up, shut up, shut up." Bajie laughed again: "Shut up, shut up — and our master, this night, was frisky, frisky, frisky." Sha Monk said: "No more squabbling. Day is breaking — quick, up and catch the demon early." Pilgrim said: "Brother, stay here and mind the horse, and do not stir. Bajie comes with me."
The Idiot shook out his spirits, tightened his black silk cassock, and followed Pilgrim, each with his weapon, up the cliff and straight to below the stone screen. Pilgrim said: "Wait here. The demon may have harmed the master in the night; first let me go in and scout. If she has beguiled him and he has lost his primal yang — the virtue truly lost — then we are done and all is over; but if his nature stands and his Chan heart has not stirred, then we can press the fight, beat the fiend to death, and rescue the master for the west." Bajie said: "How dense you are! The saying goes: can a dried fish make the cat a pillow? Even if it never came to that — even if it never came to that — there would be claw marks somewhere." Pilgrim said: "No crooked suspicions and no loose talk. Wait and see."
Good Great Sage! Around the stone screen, taking leave of Bajie, he shook himself, turned back into a bee, and flew in the gate. He saw two maids inside the gate, heads on their watch-clappers, fast asleep. He came to the flower pavilion and looked: the fiends had played all night and were weary; one and all, oblivious of dawn, still slept. Pilgrim flew around behind and dimly heard the Tang monk moaning. Looking up, he saw the master bound under the corridor, hands and feet lashed together. Pilgrim settled softly on the Tang monk's head and called: "Master." The Tang monk knew the voice: "Wukong has come? Quick — save my life." Pilgrim said: "And how went last night's good business?" The Tang monk said through his teeth: "I would die first — I would never consent to it." Pilgrim said: "Yesterday I saw her minded to tend and love you — how does she misuse you so today?" The Tang monk said: "She pestered me half the night. Never did I loose my sash, never did my body touch the bed. Seeing I would not consent, she had me bound here. Save me by all means, that I may go for the scriptures."
As master and disciple spoke, they woke the fiend. The demon, fierce as she was, still had a lingering fondness; turning over from a dream she caught the one phrase — "go for the scriptures" — tumbled out of bed, and called at the top of her voice: "Refusing to be good husband and wife — and off to fetch what scriptures?"
Pilgrim, alarmed, left the master, spread his wings in haste, flew out, showed his true form, and called: "Bajie." The Idiot came round the stone screen: "Did the thing come off?" Pilgrim laughed: "No, no. She fondled the old master and he would not have it, so in her vexation she bound him there. He was just telling me all that had passed when the fiend woke with a start, and I flew out in a fright." Bajie said: "And what did the master say?" Pilgrim said: "Only that he never loosed his sash nor touched her bed." Bajie laughed: "Good, good, good — a true monk after all! Let us go save him."
The Idiot was rough and ready: without one word he raised the rake, put his whole strength into one dig at the stone door, and smashed it into several pieces with a crash. The maids who slept on the watch-clappers were terrified and ran to the second gate, crying: "Open! The two ugly men of yesterday have broken the front door!" The ogress was just coming out of her room when four or five maids ran in to report: "Madam, those two ugly men of yesterday have smashed the front door again." The demon heard and hastily called: "Lads — heat water, wash my face, do my hair." And: "Carry the imperial brother, rope and all, to the back room and stash him there. I will go fight them."
Good fiend! Out she came, three-pronged fork raised, cursing: "Brazen ape! Wild boar! The height of ignorance. How dare you break my door?" Bajie cursed: "You lewd, cheap creature! You trapped my master — and you still have the gall to be sassy. My master you beguiled here to make your husband: hand him out quickly and I spare you; dare say one more 'no,' and one round of my rake will knock your very mountain flat." The fiend would brook no words: she shook out her frame, worked her art as before — smoke from nose and mouth, fire spitting out — and thrust the steel fork at Bajie. Bajie swung aside, and dug at her with the rake; the Great Sage Sun brought the iron staff to help with all his might. The demon worked her magic again — no telling how many hands — warding left and right. They traded three or five rounds, and no one knew what weapon it was that pricked Bajie on the lip. The Idiot dragged his rake, clapped hand to mouth, and fled for his life. Pilgrim too had some fear of her now: he dealt an empty blow and ran from the field. The demon returned in triumph and had her lads pile stones to wall up the front door — but of that no more.
Now Sha Monk was grazing the horse before the slope when he heard pig-grunts somewhere. Looking up, he saw Bajie coming, hand to mouth, groaning. Sha Monk said: "What happened?" The Idiot groaned: "Unbearable, unbearable — it hurts, it hurts." Before the words were done Pilgrim too was beside him, laughing: "Fine Idiot! Yesterday you swore I had a boil on my brow — today you have brewed a plague-mouth of your own." Bajie groaned: "Past bearing, past bearing — the pain is fierce, terrible, terrible."
While the three were at a loss, they saw an old mother coming down the South Mountain road with a green bamboo basket in her left hand, carrying vegetables. Sha Monk said: "Big brother, the old mother is near now. Let me ask her for news — what fiend this may be, what weapon, to wound men so?" Pilgrim said: "Wait — old Monkey will ask her." Pilgrim looked quickly with open eyes and saw above her head an auspicious cloud for a canopy, and about her a fragrant mist wrapping her body. Pilgrim knew her and cried at once: "Brothers, come and kowtow quickly — the old mother is the Bodhisattva come!" Bajie bore his pain and bowed in haste; Sha Monk led the horse and bent his body; the Great Sage Sun joined his palms and knelt, calling: "Homage to the Bodhisattva Guanyin of the Inspiring Response, of great mercy and great pity, who saves from suffering and sorrow!"
The Bodhisattva, seeing they knew her hidden radiance, trod her auspicious cloud, rose into mid-air, and showed her true image — the image of her with the fish basket. Pilgrim hastened up into the air and made his plea: "Bodhisattva, forgive your disciple's fault in failing to meet you. We have been striving to save our master, and did not know the Bodhisattva had come down. Now we have met a calamity we cannot master — I beg the Bodhisattva, save us, save us." The Bodhisattva said: "This fiend is terrible indeed. Her three-pronged fork is the pair of pincers she was born with; what pricks so sharply is the hook on her tail, called the Horse-Felling Sting. In her own body she is a scorpion spirit. Once she was in the Thunderclap Monastery listening to the Buddha preach, and the Tathagata, seeing her, unwarily pushed her with his hand; she turned her hook and stung him on the thumb of his left hand. The Tathagata too could not bear the pain, and ordered the vajras to seize her — but here she is. If the Tang monk is to be saved, you must go petition another; even I cannot come near her." Pilgrim bowed again: "I beg the Bodhisattva to tell me — whom else should we petition? I will go ask him at once." The Bodhisattva said: "Go in through the Eastern Gate of Heaven to the Palace of Light, and beg the Star Officer of the Mao constellation — only he can subdue her." With that she turned into a stream of golden light and went straight back to the South Sea.
Only then did the Great Sage Sun bring down his cloud, and say to Bajie and Sha Monk: "Brothers, be of good heart — there is rescue for the master." Sha Monk said: "Rescue from where?" Pilgrim said: "Just now the Bodhisattva directed me to petition the Star Officer of the Mao constellation. Old Monkey is off." Bajie, holding his mouth, groaned: "Brother — ask the star officer for some pain-killing medicine too." Pilgrim laughed: "No medicine needed — it was only after one night that the pain passed." Sha Monk said: "No more chatter — go quickly."
Good Pilgrim! In haste he mounted the somersault cloud and in a moment was outside the Eastern Gate of Heaven. Suddenly he saw the Heavenly King of Growth facing him with a salute: "Great Sage, where away?" Pilgrim said: "I am guarding the Tang monk west for the scriptures; a demon meshes us in the road, and I am bound for the Palace of Light to see the Star Officer of the Mao constellation." Suddenly he saw the four great marshals Tao, Zhang, Xin, and Deng, who asked too where he was going. Pilgrim said: "To find the Star Officer of the Mao constellation, to subdue a fiend and save my master." The four marshals said: "The star officer took the Jade Emperor's edict this morning and went to the Star-Gazing Terrace on patrol." Pilgrim said: "Is that so?" The Heavenly Lord Xin said: "We came down with him from the Palace of the Dipper and the Ox — would we lie?" The Heavenly Lord Tao said: "He has been gone a long while now; he may be back. Go first to the Palace of Light, Great Sage, and if he has not returned, go on to the Star-Gazing Terrace."
The Great Sage was glad, took leave of them, and came to the gate of the Palace of Light. Truly no one was there; he was turning to go when he saw a file of soldiers drawn up on that side, and behind them the star officer coming. The star officer still wore his court robes of audience, all golden thread. See him:
His cap is pinned with the Five Peaks in gold and splendor; in his hand the tablet of hills and rivers, jade-pure and rare.His robe hangs with the Seven Stars under drifting cloud; his girdle circles the eight limits, its precious rings a-light.His pendants chime like verses struck; his wind goes by like shaken bells.The kingfisher-feather fan opens on the Mao mansion; heaven's perfume floats and fills the courtyard.
The soldiers in front saw Pilgrim standing outside the Palace of Light and hurried back to report: "My lord, the Great Sage Sun is here." The star officer gathered in his clouds and mist, set his court robes to rights, halted his retinue, parted his attendants left and right, came up, saluted, and said: "Great Sage, what brings you?" Pilgrim said: "Solely to beg your aid in freeing my master from one tribulation." The star officer said: "What tribulation? In what place?" Pilgrim said: "In the Lute Cave on Poison-Enemy Mountain in the Kingdom of Western Liang." The star officer said: "What fiend keeps that cave, that he should call on this poor god?" Pilgrim said: "The Bodhisattva Guanyin just now showed herself and said it is a scorpion spirit, and named you alone as the one who could master it — and so I have come to ask you." The star officer said: "I meant to report back to the Jade Emperor, but the Great Sage is here, and the Bodhisattva's recommendation moves me besides; I fear the delay would spoil the business. This poor god dares not ask you in for tea — let us go subdue the fiend, and I will report to the throne afterward."
The Great Sage heard and went out the Eastern Gate with him, straight to the Kingdom of Western Liang; soon they could see Poison-Enemy Mountain was not far. Pilgrim pointed: "This is the mountain." The star officer brought down his cloud, and with Pilgrim came to below the slope before the stone screen. Sha Monk saw them: "Second brother, get up — big brother has fetched the star officer." The Idiot, still holding his mouth, said: "Forgive me, forgive me — I am sick and cannot bow." The star officer said: "You are a man of cultivation — what sickness have you?" Bajie said: "This morning, fighting the fiend, I was pricked on the lip, and it aches still." The star officer said: "Come up here and I will doctor you." The Idiot let go his mouth, groaning and whimpering: "Do cure me — and when I am well I will thank you." The star officer passed his hand once over the lip, blew one breath on it, and the pain was gone. The Idiot bowed in delight: "Wonderful! Wonderful!" Pilgrim laughed: "I trouble the star officer to rub my head too." The star officer said: "You were not stung — why rub it?" Pilgrim said: "I was stung yesterday; only after a night did the pain pass. There is still some numbness and itching, and I fear it may flare when the weather turns — I beg you cure it too." The star officer truly passed his hand once over his head, blew a breath, and the last of the venom was dissolved — no more numbness, no more itching. Bajie, fierce again: "Brother — away, and beat that brazen slut." The star officer said: "Just so, just so. You two call her out, and I will subdue her."
Pilgrim and Bajie leaped up the slope and came again behind the stone screen. The Idiot, cursing "hook-fingered hussy" and the like, dug with his rake and scraped away the stones piled before the cave door. He burst through the first gate, and another blow of the rake smashed the second to pieces. The imps inside flew in to report in terror: "Madam, the two ugly men have broken the second gate too." The fiend was just having the Tang monk untied and asking for vegetarian tea and food for him. Hearing the second gate smashed, she sprang out of the flower pavilion at once, whirled her fork, and stabbed at Bajie; Bajie met her with the rake; Pilgrim at the side struck in with the iron staff. The demon pressed in close to work her venom; but Pilgrim and Bajie knew her trick now, and turned and ran.
When the fiend had chased them past the stone screen, Pilgrim called: "Star of the Mao, where are you?" And there stood the star officer on the slope above; he showed his true form — a great cock with a double comb; raising his head, some six or seven feet tall, he crowed once at the fiend. The fiend showed her true form on the spot — a scorpion spirit the size of a pipa lute. The star officer crowed again; the fiend went limp through all her body and lay dead before the slope. There is a poem to prove it. The poem says:
A flowered comb, an embroidered neck, like a knotted tassel; claws hard, spurs long, eyes blazing.Leaping in mighty valor, he fulfills the five virtues; towering in strength, all envy his three crowings.No common barnyard bird crying at a thatched hut — he is a star of heaven bearing a sage's name.The venomous scorpion cultivated the human way in vain: back to her root, her true form is seen.
Bajie stepped up, set one foot on the creature's back and breast, and said: "Beast of calamity — no more Horse-Felling Sting for you!" The fiend never stirred; the Idiot dug with the rake till she was one mash of pulp. The star officer gathered his golden light again and rode away on a cloud. Pilgrim, Bajie, and Sha Monk bowed toward the sky with joined hands in thanks: "We have put you to trouble, put you to trouble. Another day we will call at your palace and repay you."
Their thanks done, they gathered the luggage and the horse and went into the cave, where the maids great and small knelt in two rows and bowed: "Sirs, we are no fiends — we are women of the Kingdom of Western Liang, carried off by this demon long ago. Your master sits in the perfumed chamber at the back, weeping." Pilgrim heard and looked carefully — truly not a breath of demon air about them. He went to the back and called: "Master." The Tang monk, seeing them all come, was overjoyed: "Worthy disciples, I have troubled you. And the woman?" Bajie said: "The creature was a great mother scorpion all along. Happily the Bodhisattva Guanyin pointed the way, and big brother went to heaven and brought down the Star Officer of the Mao constellation, who subdued her. Then old Pig dug her into mud, and we dared come in deep and look upon your face." The Tang monk thanked them without end. They found some vegetarian rice and noodles, prepared a meal, and ate. They drove the carried-off women down the mountain and showed them the road home. They lit a fire and burned the few rooms of the house to the ground. They helped the Tang monk into the saddle and took the high road west. Truly:
Severing the ties of dust, he left the realm of form; the golden sea wrung dry, he woke to the Chan heart.
But how many years would pass before the truth was won? Listen to the next chapter to find out.
Chapter 56
Traditional Chinese
第五十六回 神狂誅草寇 道迷放心猿
詩曰：
靈臺無物謂之清，寂寂全無一念生。猿馬牢收休放蕩，精神謹慎莫崢嶸。除六賊，悟三乘，萬緣都罷自分明。色邪永滅超真界，坐享西方極樂城。
話說唐三藏咬釘嚼鐵，以死命留得一個不壞之身，感蒙行者等打死蝎子精，救出琵琶洞。一路無詞，又早是朱明時節。但見那：
熏風時送野蘭香，濯雨才晴新竹涼。艾葉滿山無客採，蒲花盈澗自爭芳。海榴嬌艷遊蜂喜，溪柳陰濃黃雀狂。長路那能包角黍，龍舟應弔汨羅江。
他師徒們行賞端陽之景，虛度中天之節，忽又見一座高山阻路。長老勒馬回頭叫道：「悟空，前面有山，恐又生妖怪，是必謹防。」行者等道：「師父放心。我等皈命投誠，怕甚妖怪？」長老聞言甚喜。加鞭催駿馬，放轡趲蛟龍。須臾，上了山崖，舉頭觀看，真個是：
頂巔松柏接雲青，石壁荊榛掛野藤。萬丈崔巍，千層懸削。萬丈崔巍峰嶺峻，千層懸削壑崖深。蒼苔碧蘚鋪陰石，古檜高槐結大林。林深處，聽幽禽，巧聲睍睆實堪吟。澗內水流如瀉玉，路傍花落似堆金。山勢惡，不堪行，十步全無半步平。狐狸糜鹿成雙遇，白鹿玄猿作對迎。忽聞虎嘯驚人膽，鶴鳴振耳透天庭。黃梅紅杏堪供食，野草閑花不識名。
四眾進山，緩行良久，過了山頭。下西坡，乃是一段平陽之地。豬八戒賣弄精神，教沙和尚挑著擔子，他雙手舉鈀，上前趕馬。那馬更不懼他，憑那獃子嗒笞笞的，還只是緩行不緊。行者道：「兄弟，你趕他怎的？讓他慢慢走罷了。」八戒道：「天色將晚，自上山行了這一日，肚裡餓了，大家走動些，尋個人家，化些齋吃。」行者聞言道：「既如此，等我教他快走。」把金箍棒幌一幌，喝了一聲，那馬溜了韁，如飛似箭，順平路往前去了。
你說馬不怕八戒，只怕行者何也？行者五百年前曾受玉帝封在大羅天御馬監養馬，官名弼馬溫，故此傳留至今，是馬皆懼猴子。
那長老挽不住韁繩，只扳緊著鞍鞽，讓他放了一路轡頭，有二十里向開田地，方才緩步而行。
正走處，忽聽得一棒鑼聲，路兩邊閃出三十多人，一個個槍刀棍棒，攔住路口道：「和尚，那裡走？」諕得個唐僧戰兢兢，坐不穩，跌下馬來，蹲在路傍草科裡，只叫：「大王饒命，大王饒命。」那為頭的兩個大漢道：「不打你，只是有盤纏留下。」長老方才省悟，知他是一夥強人，卻欠身擡頭觀看。但見他：
一個青臉獠牙欺太歲，一個暴睛圜眼賽喪門。鬢邊紅髮如飄火，頷下黃鬚似插針。他兩個頭戴虎皮花磕腦，腰繫貂裘彩戰裙。一個手中執著狼牙棒，一個肩上橫擔扢撻藤。果然不亞巴山虎，真個猶如出水龍。
三藏見他這般兇惡，只得走起來，合掌當胸道：「大王，貧僧是東土唐王差往西天取經者。自別了長安，年深日久，就有些盤纏也使盡了。出家人專以乞化為由，那得個財帛？萬望大王方便方便，讓貧僧過去罷。」那兩個賊帥眾向前道：「我們在這裡起一片虎心，截住要路，專要些財帛，甚麼方便方便？你果無財帛，快早脫下衣服，留下白馬，放你過去。」三藏道：「阿彌陀佛！貧僧這件衣服是東家化布，西家化針，零零碎碎化來的。你若剝去，可不害殺我也？只是這世裡做得好漢，那世裡變畜生哩。」那賊聞言大怒，掣大棍，上前就打。這長老口內不言，心中暗想道：「可憐！你只說你的棍子，還不知我徒弟的棍子哩。」那賊那容分說，舉著棒，沒頭沒臉的打來。長老一生不會說謊，遇著這急難處，沒奈何，只得打個誑語道：「二位大王且莫動手。我有個小徒弟，在後面就到，他身上有幾兩銀子，把與你罷。」那賊道：「這和尚是也吃不得虧，且綑起來。」眾嘍囉一齊下手，把一條繩綑了，高高吊在樹上。
卻說三個撞禍精隨後趕來。八戒呵呵大笑道：「師父去得好快，不知在那裡等我們哩。」忽見長老在樹上，他又說：「你看師父，等便罷了，卻又有這般心腸，爬上樹去，扯著藤兒打鞦韆耍子哩。」行者見了道：「獃子，莫亂談。師父吊在那裡不是？你兩個慢來，等我去看看。」
好大聖，急登高坡細看，認得是夥強人，心中暗喜道：「造化，造化，買賣上門了。」即轉步，搖身一變，變做個乾乾淨淨的小和尚，穿一領緇衣，年紀只有二八，肩上背著一個藍布包袱。拽開步，來到前邊，叫道：「師父，這是怎麼說話？這都是些甚麼歹人？」三藏道：「徒弟呀，還不救我一救，還問甚的？」行者道：「是幹甚勾當的？」三藏道：「這一夥攔路的把我攔住，要買路錢。因身邊無物，遂把我吊在這裡，只等你來計較計較。不然，把這匹馬送與他罷。」行者聞言，笑道：「師父不濟，天下也有和尚，似你這樣皮鬆的卻少。唐太宗差你往西天見佛，誰教你把這龍馬送人？」三藏道：「徒弟呀，似這等吊起來，打著要，怎生是好？」行者道：「你怎麼與他說來？」三藏道：「他打的我急了，沒奈何，把你供出來也。」行者道：「師父，你好沒搭撒。你供我怎的？」三藏道：「我說你身邊有些盤纏，且教他莫打我，是一時救難的話兒。」行者道：「好好好，承你擡舉，正是這樣供。若肯一個月供得七八十遭，老孫越有買賣。」
那夥賊見行者與他師父講話，撒開勢，圍將上來道：「小和尚，你師父說你腰裡有盤纏，趁早拿出來，饒你們性命；若道半個『不』字，就都送了你的殘生。」行者放下包袱道：「列位長官，不要嚷。盤纏有些在此包袱，不多，只有馬蹄金二十來錠，粉面銀二三十錠，散碎的未曾見數。要時就連包兒拿去，切莫打我師父。古書云：『德者，本也；財者，末也。』此是末事。我等出家人自有化處，若遇著個齋僧的長者，襯錢也有，衣服也有，能用幾何？只望放下我師父來，我就一並奉承。」那夥賊聞言，都甚歡喜道：「這老和尚慳吝，這小和尚倒還慷慨。」教：「放下來。」那長老得了性命，跳上馬，顧不得行者，操著鞭，一直跑回舊路。
行者忙叫道：「走錯路了。」提著包袱，就要追去。那夥賊攔住道：「那裡走？將盤纏留下，免得動刑。」行者笑道：「說開，盤纏須三分分之。」那賊頭道：「這小和尚忒乖，就要瞞著他師父留起些兒。也罷，拿出來看，若多時，也分些與你背地裡買果子吃。」行者道：「哥呀，不是這等說，我那裡有甚盤纏？說你兩個打劫別人的金銀，是必分些與我。」那賊聞言大怒，罵道：「這和尚不知死活，你倒不肯與我，反問我要。不要走，看打。」掄起一條扢撻藤棍，照行者光頭上打了七八下。行者只當不知，且滿面陪笑道：「哥呀，若是這等打，就打到來年打罷春也是不當真的。」那賊大驚道：「這和尚好硬頭！」行者笑道：「不敢，不敢，承過獎了，也將就看得過。」那賊那容分說，兩三個一齊亂打。行者道：「列位息怒，等我拿出來。」
好大聖，耳中摸一摸，拔出一個繡花針兒道：「列位，我出家人，果然不曾帶得盤纏，只這個針兒送你罷。」那賊道：「晦氣呀，把一個富貴和尚放了，卻拿住這個窮禿驢。你好道會做裁縫？我要針做甚的？」行者聽說不要，就拈在手中，幌了一幌，變作碗來粗細的一條棍子。那賊害怕道：「這和尚生得小，倒會弄術法兒。」行者將棍子插在地下道：「列位拿得動，就送你罷。」兩個賊上前搶奪，可憐就如蜻蜓撼石柱，莫想弄動半分毫。這條棍本是如意金箍棒，天秤稱的一萬三千五百斤重，那夥賊怎麼知得？大聖走上前，輕輕的拿起，丟一個蟒翻身拗步勢，指著強人道：「你都造化低，遇著我老孫了。」那賊上前來，又打了五六十下。
行者笑道：「你也打得手困了，且讓老孫打一棒兒，卻休當真。」你看他展開棍子幌一幌，有井欄粗細，七八丈長短，盪的一棍，把一個打倒在地，嘴唇𢷑土，再不做聲。那一個開言罵道：「這禿廝老大無禮！盤纏沒有，轉傷我一個人。」行者笑道：「且消停，且消停，待我一個個打來，一發教你斷了根罷。」盪的又一棍，把第二個又打死了。諕得那眾嘍囉撇槍棄棍，四路逃生而走。
卻說唐僧騎著馬，往東正跑，八戒、沙僧攔住道：「師父往那裡去？錯走路了。」長老兜馬道：「徒弟啊，趁早去與你師兄說，教他棍下留情，莫要打殺那些強盜。」八戒道：「師父住下，等我去來。」獃子一路跑到前邊，厲聲高叫道：「哥哥，師父教你莫打人哩。」行者道：「兄弟，那曾打人？」八戒道：「那強盜往那裡去了？」行者道：「別個都散了，只是兩個頭兒在這裡睡覺哩。」八戒笑道：「你兩個遭瘟的，好道是熬了夜，這般辛苦，不往別處睡，卻睡在此處。」獃子行到身邊，看看道：「倒與我是一起的，乾淨張著口睡，淌出些粘涎來了。」行者道：「是老孫一棍子打出豆腐來了。」八戒道：「人頭上又有豆腐？」行者道：「打出腦子來了。」
八戒聽說打出腦子來，慌忙跑轉去，對唐僧道：「散了夥也。」三藏道：「善哉！善哉！往那條路上去了？」八戒道：「打也打得直了腳，又會往那裡去走哩？」三藏道：「你怎麼說散夥？」八戒道：「打殺了，不是散夥是甚的？」三藏問：「打的怎麼模樣？」八戒道：「頭上打了兩個大窟窿。」三藏教：「解開包，取幾文襯錢，快去那裡討兩個膏藥，與他兩個貼貼。」八戒笑道：「師父好沒正經，膏藥只好貼得活人的瘡瘇，那裡好貼得死人的窟窿？」三藏道：「真打死了？」就惱起來，口裡不住的絮絮叨叨，猢猻長，猴子短。兜轉馬，與沙僧、八戒至死人前，見那血淋淋的倒臥山坡之下。
這長老甚不忍見，即著八戒：「快使釘鈀，築個坑子埋了，我與他念卷《倒頭經》。」八戒道：「師父左使了人也。行者打殺人，還該教他去燒埋，怎麼教老豬做土工？」行者被師父罵惱了，喝著八戒道：「潑懶夯貨！趁早兒去埋，遲了些兒，就是一棍。」獃子慌了，往山坡下築了有三尺深，下面都是石腳石根，掆住鈀齒。獃子丟了鈀，便把嘴拱。拱到軟處，一嘴有二尺五。兩嘴有五尺深，把兩個賊屍埋了，盤作一個墳堆。三藏叫：「悟空，取香燭來，待我禱祝，好念經。」行者努著嘴道：「好不知趣，這半山之中，前不巴村，後不著店，那討香燭？就有錢也無處去買。」三藏恨恨的道：「猴頭過去，等我撮土焚香禱告。」這是三藏離鞍悲野塚，聖僧善念祝荒墳。祝云：
拜惟好漢，聽禱原因：念我弟子，東土唐人。奉太宗皇帝旨意，上西方求取經文。適來此地，逢爾多人，不知是何府、何州、何縣，都在此山內結黨成群。我以好話，哀告慇懃。爾等不聽，反善生嗔。卻遭行者，棍下傷身。切念屍骸暴露，吾隨掩土盤墳。折青竹為香燭，無光彩，有心勤；取頑石作施食，無滋味，有誠真。你到森羅殿下興詞，倒樹尋根，他姓孫，我姓陳，各居異姓。冤有頭，債有主，切莫告我取經僧人。
八戒笑道：「師父推了乾淨。他打時卻也沒有我們兩個。」三藏真個又撮土禱告道：「好漢告狀，只告行者，也不干八戒、沙僧之事。」
大聖聞言，忍不住笑道：「師父，你老人家忒沒情義。為你取經，我費了多少慇懃勞苦，如今打死這兩個毛賊，你倒教他去告老孫。雖是我動手打，卻也只是為你。你不往西天取經，我不與你做徒弟，怎麼會來這裡，會打殺人？索性等我祝他一祝。」揝著鐵棒，望那墳上搗了三下道：「遭瘟的強盜，你聽著：我被你前七八棍，後七八棍，打得我不疼不癢的，觸惱了性子，一差二誤，將你打死了。盡你到那裡去告，我老孫實是不怕：玉帝認得我，天王隨得我；二十八宿懼我，九曜星官怕我；府縣城隍跪我，東岳天齊怖我；十代閻君曾與我為僕從，五路猖神曾與我當後生。不論三界五司，十方諸宰，都與我情深面熟，隨你那裡去告。」三藏見說出這般惡話，卻又心驚道：「徒弟呀，我這禱祝是教你體好生之德，為良善之人，你怎麼就認真起來？」行者道：「師父，這不是好耍子的勾當。且和你趕早尋宿去。」那長老只得懷嗔上馬。
孫大聖有不睦之心，八戒、沙僧亦有嫉妒之意，師徒都面是背非。依大路向西正走，忽見路北下有一座莊院。三藏用鞭指定道：「我們到那裡借宿去。」八戒道：「正是。」遂行至莊舍邊下馬。看時，卻也好個住場。但見：
野花盈徑，雜樹遮扉。遠岸流山水，平畦種麥葵。蒹葭露潤輕鷗宿，楊柳風微倦鳥棲。青柏間松爭翠碧，紅蓬映蓼鬥芳菲。村犬吠，晚雞啼，牛羊食飽牧童歸。爨煙結霧黃粱熟，正是山家入暮時。
長老向前，忽見那村舍門裡走出一個老者，即與相見，道了問訊。那老者問道：「僧家從那裡來？」三藏道：「貧僧乃東土大唐欽差往西天求經者。適路過寶方，天色將晚，特來檀府告宿一宵。」老者笑道：「你貴處到我這裡，程途迢遞，怎麼涉水登山，獨自到此？」三藏道：「貧僧還有三個徒弟同來。」老者問：「高徒何在？」三藏用手指道：「那大路傍立的便是。」老者猛擡頭，看見他們面貌醜陋，急回身往裡就走。被三藏扯住道：「老施主，千萬慈悲，告借一宿！」老者戰兢兢拑口難言，搖著頭，擺著手道：「不、不、不、不像人模樣！是、是、是幾個妖精。」三藏陪笑道：「施主切休恐懼。我徒弟生得是這等相貌，不是妖精。」老者道：「爺爺呀！一個夜叉，一個馬面，一個雷公。」行者聞言，厲聲高叫道：「雷公是我孫子，夜叉是我重孫，馬面是我玄孫哩。」那老者聽見，魄散魂飛，面容失色，只要進去。三藏攙住他，同到草堂，陪笑道：「老施主，不要怕他，他都是這等粗魯，不會說話。」
正勸解處，只見後面走出一個婆婆，攜著五六歲的一個小孩兒，道：「爺爺，為何這般驚恐？」老者才叫：「媽媽，看茶來。」那婆婆真個丟了孩兒，入裡面捧出二鍾茶來。茶罷，三藏卻轉下來，對婆婆作禮道：「貧僧是東土大唐差往西天取經的。才到貴處，拜求尊府借宿，因是我三個徒弟貌醜，老家長見了虛驚也。」婆婆道：「見貌醜的就這等虛驚，若見了老虎豺狼，卻怎麼好？」老者道：「媽媽呀，人面醜陋還可，只是言語一發嚇人。我說他像夜叉、馬面、雷公，他吆喝道，雷公是他孫子，夜叉是他重孫，馬面是他玄孫。我聽此言，故然悚懼。」唐僧道：「不是，不是。像雷公的，是我大徒孫悟空；像馬面的，是我二徒豬悟能；像夜叉的，是我三徒沙悟淨。他們雖是醜陋，卻也秉教沙門，皈依善果，不是甚麼惡魔毒怪，怕他怎麼？」
公婆兩個聞說他名號，皈正沙門之言，卻才定性回驚，教：「請來，請來。」長老出門叫來，又吩咐道：「適才這老者甚惡你等，今進去相見，切勿抗禮，各要尊重些。」八戒道：「我俊秀，我斯文，不比師兄撒潑。」行者笑道：「不是嘴長、耳大、臉醜，便也是一個好男子。」沙僧道：「莫爭講，這裡不是那抓乖弄俏之處。且進去，且進去。」遂此把行囊、馬匹都到草堂上，齊同唱了個喏，坐定。那媽媽兒賢慧，即便攜轉小兒，咐吩煮飯，安排一頓素齋，他師徒吃了。
漸漸晚了，又掌起燈來，都在草堂上閑敘。長老才問：「施主高姓？」老者道：「姓楊。」又問年紀。老者道：「七十四歲。」又問：「幾位令郎？」老者道：「止得一個。適才媽媽攜的是小孫。」長老請令郎相見拜揖。老者道：「那廝不中拜。老拙命苦，養不著他，如今不在家了。」三藏道：「何方生理？」老者點頭而嘆：「可憐，可憐！若肯何方生理，是吾之幸也。那廝專生惡念，不務本等，專好打家截道，殺人放火。相交的都是些狐群狗黨。自五日之前出去，至今未回。」三藏聞說，不敢言喘，心中暗想道：「或者悟空打殺的就是也。」長老神思不安，欠身道：「善哉！善哉！如此賢父母，何生惡逆兒？」
行者近前道：「老官兒，似這等不良不肖、奸盜邪淫之子，連累父母，要他何用？等我替你尋他來打殺了罷。」老者道：「我待也要送了他，奈何再無以次人丁，縱是不才，一定還留他與老漢掩土。」沙僧與八戒笑道：「師兄，莫管閑事，你我不是官府。他家不肯，與我何干？且告施主，見賜一束草兒，在那廂打鋪睡覺，天明走路。」老者即起身，著沙僧到後園裡拿兩個稻草，教他們在園中草團瓢內安歇。行者牽了馬，八戒挑了行李，同長老俱到團瓢內安歇不題。
卻說那夥賊內果有老楊的兒子。自天早在山前被行者打死兩個賊首，他們都四奔逃生。約摸到四更時候，又結成一夥，在門前打門。老者聽得門響，即披衣道：「媽媽，那廝們來也。」媽媽道：「既來，你去開門，放他來家。」老者方才開門，只見那一夥賊都嚷道：「餓了，餓了。」這老楊的兒子忙入裡面，叫起他妻來，打米煮飯。卻廚下無柴，往後園裡拿柴，到廚房裡問妻道：「後園裡白馬是那裡的？」其妻道：「是東土取經的和尚，昨晚至此借宿，公公、婆婆管待他一頓晚齋，教他在草團瓢內睡哩。」
那廝聞言，走出草堂，拍手打掌笑道：「兄弟們，造化，造化，冤家在我家裡也。」眾賊道：「那個冤家？」那廝道：「卻是打死我們頭兒的和尚，來我家借宿，現睡在草團瓢裡。」眾賊道：「卻好，卻好。拿住這些禿驢，一個個剁成肉醬：一則得那行囊、白馬，二來與我們頭兒報仇。」那廝道：「且莫忙，你們且去磨刀。等我煮飯熟了，大家吃飽些，一齊下手。」真個那些賊磨刀的磨刀，磨槍的磨槍。
那老兒聽得此言，悄悄的走到後園，叫起唐僧四位道：「那廝領眾來了，知得汝等在此，意欲圖害。我老拙念你遠來，不忍傷害。快早收拾行李，我送你往後門出去罷。」三藏聽說，戰兢兢的叩頭謝了老者，即喚八戒牽馬，沙僧挑擔，行者拿了九環錫杖。老者開後門，放他去了，依舊悄悄的來前睡下。
卻說那廝們磨快了刀槍，吃飽了飯食，時已五更天氣，一齊來到園中看處，卻不見了。即忙點燈著火，尋夠多時，四無蹤跡，但見後門開著。都道：「從後門走了，走了。」發一聲喊，趕上來。一個個如飛似箭，直趕到東方日出，卻才望見唐僧。那長老忽聽得喊聲，回頭觀看，後面有二三十人，槍刀簇簇而來。便叫：「徒弟啊，賊兵追至，怎生奈何？」行者道：「放心，放心，老孫了他去來。」三藏勒馬道：「悟空，切莫傷人，只嚇退他便罷。」行者那肯聽信，急掣棒回首相迎道：「列位那裡去？」眾賊罵道：「禿廝無禮！還我大王的命來。」那廝們圈子陣把行者圍在中間，舉槍刀亂砍亂搠。這大聖把金箍棒幌一幌，碗來粗細，把那夥賊打得星落雲散，搪著的就死，挽著的就亡；搕著的骨折，擦著的皮傷；乖些的跑脫幾個，痴些的都見閻王。
三藏在馬上見打倒許多人，慌的放馬奔西。豬八戒與沙和尚緊隨鞭鐙而去。行者問那不死帶傷的賊人道：「那個是那楊老兒的兒子？」那賊哼哼的告道：「爺爺，那穿黃的是。」行者上前，奪過刀來，把個穿黃的割下頭來，血淋淋提在手中，收了鐵棒，拽開雲步，趕到唐僧馬前，提著頭道：「師父，這是楊老兒的逆子，被老孫取將首級來也。」三藏見了，大驚失色，慌得跌下馬來，罵道：「這潑猢猻諕殺我也！快拿過，快拿過。」八戒上前，將人頭一腳踢下路傍，使釘鈀築些土蓋了。
沙僧放下擔子，攙著唐僧道：「師父請起。」那長老在地下正了性，口中念起緊箍兒咒來，把個行者勒得耳紅面赤，眼脹頭昏，在地下打滾，只教：「莫念，莫念。」那長老念夠有十餘遍，還不住口。行者翻觔斗，豎蜻蜓，疼痛難禁，只叫：「師父饒我罪罷，有話便說，莫念，莫念。」三藏卻才住口道：「沒話說，我不要你跟了，你回去罷。」行者忍疼磕頭道：「師父，怎的就趕我去耶？」三藏道：「你這潑猴兇惡太甚，不是個取經之人。昨日在山坡下打死那兩個賊頭，我已怪你不仁。及晚了到老者之家，蒙他賜齋借宿，又蒙他開後門放我等逃了性命。雖然他的兒子不肖，與我無干，也不該就梟他首；況又殺死多人，壞了多少生命，傷了天地多少和氣。屢次勸你，更無一毫善念，要你何為？快走，快走，免得又念真言。」行者害怕，只教：「莫念，莫念，我去也。」說聲去，一路觔斗雲，無影無蹤，遂不見了。咦！這正是：
心有兇狂丹不熟，神無定位道難成。
畢竟不知那大聖投向何方，且聽下分解。
English
The Frenzied God Slays the Brigands; the Way Lost, the Mind-Ape Is Set Loose
The poem says:
When nothing dwells on the spirit tower, that is called pure; in utter stillness, not one thought arises.The ape and the horse well tethered, no more roaming; the spirit kept watchful, no flaunting.Slay the six bandits, wake to the three vehicles; all ties let fall, and all is clear.The fiend of lust quenched forever, beyond the true realm — seated at ease in the city of Utmost Bliss in the West.
Let it be told: the Tang monk Tripitaka, teeth set like iron, had kept by dying resolve a body unharmed, and was beholden to Pilgrim and the rest for killing the scorpion spirit and freeing him from the Lute Cave. On the road, not a word — and soon it was the season of scarlet brightness. And see:
The warm wind now and then bears the scent of wild orchids; the washing rain just cleared, new bamboo cool.Mugwort leaves fill the hills, no traveler to pick them; cattail blooms crowd the gullies, vying in scent.The shore pomegranates, brilliant, delight the roving bees; the willows by the brook, deep in shade, madden the yellow sparrows.On the long road, who can wrap a horned rice dumpling? The dragon boats must be mourning the Miluo River.
As the master and his disciples went, taking their pleasure in the Duanwu scenery and idly letting the mid-sky festival pass, they saw again a high mountain blocking the road. The elder reined in and turned his head: "Wukong, there is a mountain ahead — demons may breed there again. Be sure to keep watch." Pilgrim and the rest said: "Master, be at ease. We have given our lives in allegiance — what demon could frighten us?" The elder was much pleased. He whipped on the fine horse and loosed the reins on the dragon steed. In a moment they had climbed the cliff; lifting their heads they looked — and truly:
On the crown pines and cypresses rise to meet the blue clouds; on the stone walls brambles hang with wild vines. Ten thousand fathoms sheer; a thousand layers of overhang. Ten thousand fathoms sheer — the peaks are steep; a thousand layers of overhang — the ravines are deep. Gray moss and green lichen carpet the shaded stones; ancient junipers and tall locusts make a great wood. Deep in the wood, listen to the hidden birds, their clever notes so sweet they beg for verse. In the gully the water runs like poured jade; by the road the fallen flowers lie like heaped gold. The mountain's temper is fell — no traveling there: ten steps, and not half a step of level. Foxes and elk meet two by two; white deer and dark apes come in pairs to greet you. Suddenly a tiger's roar startles the gall; a crane's cry rings through, piercing to the courts of heaven. Yellow plums and red apricots are fit for eating; the wild grasses and idle flowers are past naming.
The four went into the mountains, walking slowly a good while, and passed over the summit. Down the western slope lay a stretch of level ground. Zhu Bajie, showing off his vigor, made Sha Monk carry the load, while he raised the rake in both hands and went on ahead to drive the horse. The horse feared him not at all: let the Idiot cluck and switch as he might, it only ambled on unhurried. Pilgrim said: "Brother, why drive it? Let it walk slowly." Bajie said: "The sky darkens; we have been climbing since morning, and my belly is empty. Let us all quicken our pace and find a house to beg a meal at." Pilgrim heard and said: "If so, wait while I make it hurry." He flourished the gold-banded staff, gave a shout — and the horse slipped its rein and flew like an arrow down the level road ahead.
And why should the horse fear Bajie but fear Pilgrim? Because five hundred years ago the Jade Emperor appointed Pilgrim to the Imperial Stable of the highest heaven to keep the horses, with the office of Bimawen, Keeper of the Heavenly Horses; and so the tradition has come down to this day: all horses fear the monkey.
The elder could not hold the rein; he could only cling to the saddle and let the reins run a whole stretch — some twenty li — until open fields appeared, before the beast slowed to a walk.
As they went, suddenly a gong sounded, and from both sides of the road stepped out more than thirty men, every one with spear, blade, staff, or club, barring the way: "Monk — where are you going?" The Tang monk, trembling, could not keep his seat and fell from the horse, crouched in the grass at the roadside, crying only: "Spare my life, great kings! Spare my life!" The two big men at the head said: "We will not strike you — only leave your travel money." The elder came to himself then, knowing them for a band of robbers, and raised himself to look up at them. And see them:
One, blue-faced with tusked fangs, outdoing the Year Star; one, glaring round-eyed, a match for the Plague Gate.Red hair drifts at their temples like blown fire; yellow whiskers bristle under their chins like planted needles.Both wear tiger-pelt hoods with patterned guards; at their waists are sable war skirts of many colors.One carries a wolf-tooth club in hand; one shoulders a gnarled rattan staff across his back.Truly no less than the Tiger of Mount Ba; in very deed like dragons rising from the water.
Tripitaka, seeing how fell they were, could only rise, join his palms at his breast, and say: "Great kings, this poor monk was sent by the Tang sovereign of the Land of the East to fetch scriptures from the Western Heaven. Since leaving Chang'an, with the years long and the days many, whatever travel money I had is spent. Men of religion live by begging; where would wealth come from? I beg you, great kings, be gracious, and let this poor monk pass." The two robber chiefs, leading their band forward, said: "We have raised a tiger's heart here, blocking the highway, all for money — what graciousness? If you truly have no money, strip off your clothes quickly, leave the white horse, and you may pass." The Tang monk said: "Amitabha! This robe of mine was begged — cloth from one house, needle from another, stitched together piece by piece. If you strip it from me, would that not be the death of me? Do such things in this world, and in the next you will be born beasts." The robbers, hearing, flew into a rage, drew a great club, and came on to strike. The elder said nothing aloud, but thought in secret: "Pitiful! You speak only of your own clubs — you do not yet know my disciple's." The robber would brook no words; club raised, he rained blows at head and face. The elder, who had never told a lie in his life, in this pinch of peril had no choice but to tell one: "My two great kings, stay your hands. I have a young disciple close behind; he carries a few taels of silver on him — take them from him." The robbers said: "This monk cannot bear a loss — truss him up." The rascals fell on together, bound him with one rope, and hoisted him high in a tree.
Now the three sprites of mischief came hurrying up behind. Bajie laughed aloud: "The master has gone on fast — somewhere he is waiting for us." Then he saw the elder in the tree, and said: "Look at the master — waiting were one thing; but see the turn of his mind, climbing a tree and swinging on the vines for play!" Pilgrim saw and said: "Idiot, no idle talk. Is not the master hanging there? You two come slowly; I will go and look."
Good Great Sage! He hurried up a rise and looked closely, and knew them for a band of robbers; his heart rejoiced in secret: "Luck, luck — trade has come to the door!" He turned, shook himself, and changed into a neat little monk in a black cassock, no more than sixteen years old, a blue cloth bundle on his shoulder. Striding ahead he came up and called: "Master — what is this talk? Who are these wicked men?" The Tang monk said: "Disciple, will you not first save me — and then ask questions?" Pilgrim said: "What were they after?" The Tang monk said: "This gang blocked the road and demanded toll. As I had nothing about me, they hung me here, and are only waiting for you to settle it — or else give them this horse." Pilgrim heard and laughed: "Master, you are poor stuff. There are monks in the world, but few so slack-skinned as you. Emperor Taizong sent you west to see the Buddha — who told you to give away the dragon horse?" The Tang monk said: "Disciple, hung up like this and beaten for it — what was I to do?" Pilgrim said: "What did you tell them?" The Tang monk said: "They beat me so hard I had no choice but to give you away." Pilgrim said: "Master, how witless of you! Why give me away?" The Tang monk said: "I said you had some travel money about you — only to stop them beating me; a word for the moment's rescue." Pilgrim said: "Good, good, good — much obliged for the recommendation; that is the way to give me away. If you would do it seventy or eighty times a month, old Monkey's trade would thrive."
The band of robbers, seeing Pilgrim talking with his master, broke stride and crowded up: "Little monk, your master says you have travel money at your waist. Hand it out now, and we spare your lives; say half a 'no,' and we finish off the pair of you." Pilgrim set down the bundle: "Gentlemen officers, no shouting. There is some travel money in this bundle — not much: some twenty-odd ingots of horseshoe gold, thirty-odd of powdered silver, and loose bits I have not counted. If you want it, take it bag and all — only do not beat my master. The old books say: virtue is the root; wealth is the branch. This is branch-business. We men of religion have our begging; should we meet an elder who gives alms to monks, there will be gifts of cloth and robes besides — how long would it last? Only let my master down, and I will serve it all up together." The robbers heard and were delighted: "The old monk is a miser; the little monk is free-handed at least." They called: "Let him down." The elder, his life restored, leaped onto the horse and, never minding Pilgrim, plied the whip and galloped back the way he had come.
Pilgrim called in haste: "Wrong way!" and, bundle in hand, made to go after him. The robbers barred the way: "Where are you off to? Leave the travel money and spare the torture." Pilgrim laughed: "Let us be plain: the money must be cut in three shares." The robber chief said: "This little monk is too clever — meaning to hide a share from his master. Very well: hand it out and let us see. If there is much, we will cut you a share to buy fruit with, on the side." Pilgrim said: "Brother, it is not so. What travel money have I? Rather say you two have robbed other men of gold and silver — you must share some with me." The robbers, hearing, raged: "This monk does not know life from death — he will not give, and demands of us! Do not run — take this!" Swinging a gnarled rattan club he brought it down seven or eight times on Pilgrim's bare head. Pilgrim took no notice, only smiled all over his face: "Brother, if this is the beating, you may beat till after next year's Opening of Spring — it will not count for anything." The robbers were startled: "What a hard head this monk has!" Pilgrim laughed: "You are too kind, too kind — I am complimented. It passes, just passes." The robbers would brook no more; two or three together beat on wildly. Pilgrim said: "Gentlemen, calm your wrath — wait while I bring it out."
Good Great Sage! He felt in his ear, drew out an embroidery needle, and said: "Gentlemen — a man of religion truly carries no travel money. Take this needle for a gift." The robbers said: "What ill luck! They let the rich monk go and catch this beggarly bald donkey. Are you a tailor, then? What would we do with a needle?" Pilgrim, hearing them refuse, held it in his fingers, flourished it once, and it became a staff as thick as a bowl. The robbers were afraid: "Small as this monk is, he knows some magic art!" Pilgrim planted the staff in the ground: "If any of you can lift it, it is yours." Two robbers stepped up to grab it — poor things! Like dragonflies shaking a stone pillar, they could not stir it a hair. This staff was the As-You-Will Gold-Banded Staff, weighed on the scales at thirteen thousand five hundred catties — how would a band of robbers know it? The Great Sage walked up, lifted it lightly, threw himself into the Python's Somersault with a twisted step, and pointed at the robbers: "Your luck has run out — you have met old Monkey." The robbers came on and beat him another fifty or sixty blows.
Pilgrim laughed: "Your hands must be tired with all that beating. Let old Monkey have one stroke — do not take it seriously." See him flourish the staff — thick as a wellhead, seven or eight zhang long — and sweep one blow: one man went down, lips in the dirt, silent forever. The other began to curse: "Bald scoundrel, the height of insolence! No travel money, and you maim a man of ours!" Pilgrim laughed: "Peace, peace. Let me beat you one by one, and be done with your line altogether." Another sweep — and the second was struck dead too. The rascals in terror dropped their spears and clubs and fled for their lives in all directions.
Now the Tang monk was galloping east when Bajie and Sha Monk barred the way: "Master, where are you going? You have taken the wrong road." The elder turned the horse: "Disciples, go quickly and tell your brother to stay his staff, and not beat those robbers to death." Bajie said: "Master, wait; I will go." The Idiot ran ahead and called at the top of his voice: "Brother — the master tells you to spare the men." Pilgrim said: "Brother, when did I beat anyone?" Bajie said: "Where are the robbers, then?" Pilgrim said: "The rest have scattered; only the two chiefs are here, sleeping." Bajie laughed: "You two plague-stricken things, up all night and so weary you sleep anywhere — and you choose to sleep here!" The Idiot came close and looked: "They are lying just as I do — mouths wide open, drooling a little." Pilgrim said: "Old Monkey's one stroke has pounded tofu out of them." Bajie said: "Tofu from a man's head?" Pilgrim said: "Brains came out."
Bajie heard the brains had been pounded out, hurried back, and told the Tang monk: "The partnership is broken." The Tang monk said: "Good indeed! Good indeed! Which way did they go?" Bajie said: "Beaten stiff and straight — where would they walk to?" The Tang monk said: "Why do you say the partnership is broken?" Bajie said: "Beaten to death — what else would you call it?" The Tang monk asked: "How did they look?" Bajie said: "Two great holes knocked in their heads." The Tang monk ordered: "Open the bundle, take a few coins, go quickly and beg two plasters, and stick them on the two of them." Bajie laughed: "Master, how wrong-headed! A plaster serves the sores and swellings of the living — how would it patch the holes of dead men?" The Tang monk said: "Truly beaten to death?" And he fell into a temper, muttering on without pause — monkey long, monkey short. He turned the horse, and with Sha Monk and Bajie came to where the dead men lay, bloody, at the foot of the slope.
The elder could hardly bear the sight. He told Bajie: "Quick — dig a pit with the rake and bury them; I will chant a round of the Sutra for the Laid-Out Dead over them." Bajie said: "Master, you have the wrong man at the task. Pilgrim did the killing; he should do the burning and the burying — why set old Pig to earthwork?" Pilgrim, sore from the master's scolding, shouted at Bajie: "Slack clumsy brute! Go bury them quickly, or another stroke for you." The Idiot, frightened, dug three feet down the slope, but below were all stones and roots that caught the rake-teeth. The Idiot dropped the rake and shoveled with his snout; at the soft spots one push of the snout made two and a half feet — two pushes made five — and he buried the two corpses and heaped up a grave mound. The Tang monk called: "Wukong, fetch incense and candles, that I may pray, and chant the sutra." Pilgrim curled his lip: "How unreasonable! Here in these mid-hills, no village before and no inn behind — where would I find incense and candles? If I had money there would be nowhere to buy it." The Tang monk said bitterly: "Monkey-head, stand aside. Let me scoop up earth and burn it as incense, and pray." So the Tang monk left the saddle and grieved at the wild grave; the holy monk in goodness prayed over the barren mound. His prayer:
"I bow and say, good heroes: hear the cause of this prayer. Your suppliant is a disciple, a man of Tang of the Land of the East, bearing the edict of Emperor Taizong to go west and seek the scriptures. Coming to this place I met your company — of what prefecture, what province, what county I do not know — banded together here in these mountains. With good words I pleaded humbly; you would not hear, but turned goodness to wrath — and met the Pilgrim, and lost your lives beneath his staff. Considering your bones exposed, I have followed with earth and heaped your mound. I break green bamboo for incense and candles — without radiance, but with diligence of heart; I take dull stones for the food of offering — without taste, but in sincerity true. When you come before the Hall of the Kings of Darkness to lodge your suit, trace the tree to its root: he is surnamed Sun, I am surnamed Chen — we are of different families. Wrongs have their heads, debts their masters; by no means sue the scripture-seeking monk."
Bajie laughed: "The master has washed his hands clean. When he beat them, we two had no part in it." The Tang monk truly scooped earth again and prayed: "Good heroes, if you sue, sue only the Pilgrim; Bajie and Sha Monk have no part in it."
The Great Sage heard and could not help laughing: "Master, you are an old man without feeling. For your sake, in quest of scriptures, I have toiled through how much drudgery and pain! Now I have beaten these two hairy thieves to death, and you send them to sue old Monkey. True, my hand struck the blow — but it was for you. Had you not gone west for the scriptures, I had not been your disciple — how would I ever have come here, or learned to kill? Let me offer them a prayer of my own." Grasping the iron staff he struck three blows on the grave, saying: "Plague-stricken robbers, listen! You beat me seven or eight blows from the front and seven or eight from behind — it did not so much as ache or itch, but it stirred my temper, and by some slip or other I have beaten you dead. Sue wherever you please; old Monkey fears nothing. The Jade Emperor knows me; the Heavenly Kings attend me; the twenty-eight mansions dread me, the Nine Luminaries fear me; the city gods of prefecture and county kneel to me; the Grand Lord of the Eastern Peak dreads me; the ten kings of the darkness have served as my followers, the rampant spirits of the five roads have run my errands. Of all the Three Realms and Five Offices, of all the rulers of the ten quarters, not one but knows me well and owes me favor — sue where you like." The Tang monk, hearing such wicked words, was alarmed in spite of himself: "Disciple, my prayer was to teach you the virtue that cherishes life, to make you a good and honest man — why take it in earnest?" Pilgrim said: "Master, this is no laughing matter. Come — let us hurry and find lodging." The elder could only mount, nursing his anger.
The Great Sage Sun had a heart out of joint; Bajie and Sha Monk too nursed jealous thoughts; master and disciples were smiles before and grudging behind. They went west by the great road, when suddenly below the road to the north they saw a farmstead. The Tang monk pointed with his whip: "Let us beg lodging there." Bajie said: "Just so." They came to the farm and dismounted. Looking, it was a fine place to lodge. Behold:
Wild flowers fill the paths; mixed trees shade the gate. From the far banks mountain waters flow; on level beds wheat and sunflowers are sown. The reeds are dew-moist where light gulls roost; the willows sway in a light wind where weary birds settle. Green cypresses among the pines vie in emerald; red lotus against the smartweeds contends in fragrance. Village dogs bark; evening cocks crow; the oxen and sheep fed full, the herd boys come home. The hearth smoke knots into mist, the millet is ripe — the hour when the mountain household gathers in the dark.
The elder went forward, and suddenly from within the farmhouse gate came out an old man, whom he greeted with a salutation. The old man asked: "Where do you monks come from?" The Tang monk said: "This poor monk is the duly commissioned pilgrim of the Great Tang of the Land of the East, bound to the Western Heaven for scriptures. Passing through your honored country just now, and the sky darkening, I have come specially to your worshipful house to beg a night's lodging." The old man laughed: "From your honorable country to mine the road is long and far — how have you forded rivers and climbed mountains, and come here alone?" The Tang monk said: "This poor monk has three disciples with him." The old man asked: "Where are your lofty disciples?" The Tang monk pointed: "They stand by the high road there." The old man looked up suddenly, saw their ugly faces, and turned in haste to hurry inside. The Tang monk caught him: "Old patron, be merciful by all means — lend us a night's lodging!" The old man, trembling, jaw tight, could not speak; shaking his head and waving his hands: "N-n-n-not like men at all! D-d-demons, several of them." The Tang monk smiled apologetically: "Patron, do not be afraid. My disciples were simply made with such faces — they are no demons." The old man said: "Grandfather! One a yaksha, one a horse-head, one a thunder god." Pilgrim heard and called loudly: "The thunder god is my grandson, the yaksha my great-grandson, the horse-head my great-great-grandson." The old man heard, his soul scattered and spirit fled, his face went white, and all he wanted was to get inside. The Tang monk steadied him and brought him to the thatched hall, smiling apologetically: "Old patron, do not fear them. They are all this rough, and do not know how to talk."
As he soothed him, an old wife came out from behind, leading a child of five or six, and said: "Old man, why are you so terrified?" The old man called: "Wife, bring tea." The wife truly left the child, went inside, and brought out two cups of tea. Tea done, the Tang monk came down and saluted the wife: "This poor monk was sent by the Great Tang of the Land of the East to fetch scriptures from the west. Just come to your honorable country, I begged your worshipful house for lodging; because my three disciples are ill-favored, the old head of the house was startled." The wife said: "So startled at ill-favored faces — what would you do if you saw tigers and wolves?" The old man said: "Wife, ugly faces one could bear — but their talk frightens worse. I said they were like yaksha, horse-head, and thunder god, and he bawled that the thunder god was his grandson, the yaksha his great-grandson, the horse-head his great-great-grandson. Hearing that, I was frightened." The Tang monk said: "No, no. The one like the thunder god is my eldest disciple Wukong; the one like the horse-head, my second disciple Zhu Wuneng; the one like the yaksha, my third disciple Sha Wujing. Ugly as they are, they have taken the discipline of the Buddha's gate and turned to the good fruit; they are no evil demon or venomous fiend — what is there to fear?"
Hearing their names, and that they had turned to the right gate of the Buddha, the old couple steadied themselves and recovered from their fright, and said: "Ask them in, ask them in." The elder went out to call them, and charged them first: "Just now the old man was bitterly offended with you. Going in to meet him now, do not be disrespectful; let each of you show proper deference." Bajie said: "I am the handsome one, the refined one — not a brawler like my brother here." Pilgrim laughed: "If I had not the long mouth, big ears, and ugly face, I too would be a fine fellow." Sha Monk said: "No bickering — this is no place for showing off. In, in." So with the baggage and the horse they all came to the thatched hall, saluted together, and sat. The good wife took the child by the hand, ordered the rice cooked, and set out a vegetarian meal, which the master and his disciples ate.
It grew late, the lamps were lit, and they sat talking idly in the thatched hall. The elder asked: "Patron, what is your honorable name?" The old man said: "My name is Yang." Asked his age: "Seventy-four." Asked: "How many sons have you?" The old man said: "Only one. The child the wife was leading just now is a little grandson." The elder asked that his son be called to pay his respects. The old man said: "That fellow is not worth a bow. My lot is bitter — I never could raise him; he is not at home now." The Tang monk asked: "What trade is he in?" The old man nodded and sighed: "Pitiful, pitiful! That he would follow any honest trade would be my blessing. That fellow breeds nothing but wicked thoughts, keeps none of his proper station, loves only to sack houses and hold up roads, kill men and set fires. His companions are all a pack of foxes and curs. He went out five days ago and has not come back." The Tang monk heard, dared not breathe a word, and thought in secret: "Perhaps it was this man Wukong beat to death." The elder's spirit was uneasy; he leaned forward: "Good indeed! Good indeed! Such worthy parents — how could they breed so wicked a son?"
Pilgrim came near: "Old gentleman, a son like this — wicked and worthless, a thieving, lewd rogue, a burden to his parents — what use is he? Let me go find him for you and beat him dead." The old man said: "I was minded to disown him; but there is no other child behind him. Worthless or not, I must keep him to pile my grave-mound when I die." Sha Monk and Bajie laughed: "Brother, mind your own business — we are no officers of the law. His family will not have it — what is that to us? Let us ask the patron for a bundle of straw, make our beds over there, and be on the road at dawn." The old man rose at once, had Sha Monk fetch two armfuls of straw from the back garden, and had them sleep in the straw hut in the garden. Pilgrim led the horse, Bajie carried the luggage, and with the elder they settled in the hut — but of that no more.
Now among that band of robbers truly was old Yang's son. Since the morning, when Pilgrim beat their two chiefs to death before the mountain, they had all fled in four directions. About the fourth watch they banded together again and came beating at the gate. The old man heard the door and threw on his clothes: "Wife — that fellow and his crowd have come." The wife said: "If they have come, go open the gate and let them into the house." The old man opened the gate, and the band of robbers all shouted: "Hungry! Hungry!" Old Yang's son hurried inside, roused his wife, and had rice boiled. But there was no firewood in the kitchen; he went to the back garden for wood, and asked his wife in the kitchen: "Whose is the white horse in the back garden?" His wife said: "Monks from the Land of the East seeking scriptures, who came last night for lodging. Your father and mother served them an evening meal and set them to sleep in the straw hut."
Hearing this, the fellow walked out to the thatched hall, clapping his hands and laughing: "Brothers — luck, luck! Our enemy is in my own house!" The robbers said: "What enemy?" The fellow said: "The monk who beat our chiefs to death — come to lodge at my house, asleep this moment in the straw hut." The robbers said: "Good, good. Catch those bald donkeys and chop them every one to mincemeat: first we get the bags and the white horse, and second we avenge our chiefs." The fellow said: "Not so fast. Go grind your knives. When the rice is cooked we will all eat our fill, and fall on together." And truly the robbers ground knives who ground knives, ground spears who ground spears.
The old man heard this, slipped quietly to the back garden, roused the four of the Tang, and said: "That fellow has brought his crowd, and knows you are here, and means to work you harm. I, an old man, thinking of your long journey, could not bear to see you hurt. Gather your bags quickly, and I will let you out by the back gate." The Tang monk heard, and trembling kowtowed his thanks to the old man, called Bajie to lead the horse, Sha Monk to carry the load, Pilgrim to take the nine-ring tin staff. The old man opened the back gate and let them out, then quietly went back to bed as before.
Now those fellows, knives and spears ground sharp and bellies full, at the fifth watch came together into the garden to look — and they were gone. They lit lamps and torches at once and searched a long while; no trace in any direction, only the back gate standing open. All said: "They have gone out the back — gone, gone!" With a shout they gave chase. Like flying arrows they pressed on till the sun rose in the east, and then caught sight of the Tang monk. The elder heard the shouting, turned to look, and saw behind him thirty or more men coming in a thicket of spears and blades. He called: "Disciples — the robber band is on us! What now?" Pilgrim said: "Be at ease, be at ease — old Monkey will deal with them." The elder reined in: "Wukong, by no means harm them — only frighten them off." Pilgrim would not hear it; he drew the staff at once and turned to face them: "Where away, gentlemen?" The robbers cursed: "Bald scoundrel, no manners! Give back our great kings' lives!" In a ring they hemmed Pilgrim in and hacked and stabbed with spear and blade. The Great Sage flourished the gold-banded staff to a bowl's thickness and beat the robbers till stars fell and clouds scattered: who was touched died; who was brushed fell; who was struck broke bones; who was grazed lost skin; the nimble few ran clear, and the dull ones all went to see King Yama.
The Tang monk, seeing so many struck down, in panic whipped his horse west. Zhu Bajie and Sha Monk pressed after at whip and stirrup. Pilgrim asked the wounded robbers who yet lived: "Which is old Yang's son?" One groaned: "Master, the one in yellow." Pilgrim went up, snatched away a blade, struck off the yellow one's head, and lifted it dripping in his hand; then, staff put away and cloud-strides loosed, he overtook the Tang monk's horse and, head in hand, said: "Master — this is old Yang's wicked son; old Monkey has brought you his head." The Tang monk saw and turned pale with horror; in fright he fell from the horse, cursing: "Brazen ape, you have frightened me to death! Take it away, take it away!" Bajie came up, kicked the head to the roadside, and dug some earth over it with the rake.
Sha Monk set down the load and helped the Tang monk up: "Master, rise, I beg you." The elder, on the ground, composed himself and began to recite the Tight-Fillet Spell, and it bound Pilgrim till his ears burned and his face flamed, his eyes bulged and his head swam; he rolled on the ground crying only: "Do not chant it, do not chant it!" The elder went on more than ten times over, and still did not stop. Pilgrim turned somersaults and stood on his head, the pain past bearing, and only cried: "Master, forgive my offense — whatever you have to say, say it; do not chant, do not chant!" Only then did the Tang monk stop, saying: "Nothing to say. I will not have you following me; go back." Pilgrim bore the pain and kowtowed: "Master, why drive me away?" The Tang monk said: "You brazen monkey, too wicked altogether — no man for the scriptures. Yesterday at the foot of the slope you beat those two robber chiefs to death, and I already blamed your cruelty. Then late at the old man's house, beholden to him for a meal and lodging, beholden to him for the back gate that saved our lives — worthless as his son was, and none of our affair, you had no cause to take his head; and you killed many men besides, destroyed so many lives, wounded so much of the harmony of heaven and earth. Time after time I have admonished you, and not one grain of goodness stirs in you. What do I want with you? Be off, be off, or I will chant the spell again." Pilgrim, afraid, only said: "Do not chant it, do not chant it — I am going." At the word he went, a line of somersault clouds, without trace or shadow, gone from sight. Ah! Truly:
The heart run wild and fierce, the elixir never ripens; the spirit without its seat, the Way is hard to win.
But where the Great Sage had fled, no one could say? Listen to the next chapter to find out.
Chapter 57
Traditional Chinese
第五十七回 真行者落伽山訴苦 假猴王水簾洞謄文
卻說孫大聖惱惱悶悶，起在空中，欲待回花果山水簾洞，恐本洞小妖見笑，笑我出乎爾反乎爾，不是個大丈夫之器；欲待要投奔天宮，又恐天宮內不容久住；欲待要投海島，卻又羞見那三島諸仙；欲待要奔龍宮，又不伏氣求告龍王。真個是無依無倚。苦自忖量道：「罷罷罷，我還去見我師父，還是正果。」
遂按下雲頭，徑至三藏馬前侍立道：「師父，恕弟子這遭！向後再不敢行兇，——受師父教誨。千萬還得我保你西天去也。」唐僧見了，更不答應，兜住馬，即念緊箍兒咒。顛來倒去，又念有二十餘遍。把大聖咒倒在地，箍兒陷在肉裡有一寸來深淺，方才住口道：「你不回去，又來纏我怎的？」行者只教：「莫念，莫念。我是有處過日子的，只怕你無我去不得西天。」三藏發怒道：「你這猢猻殺生害命，連累了我多少，如今實不要你了。我去得去不得，不干你事。快走，快走，遲了些兒，我又念真言，這番決不住口，把你腦漿都勒出來哩。」大聖疼痛難忍，見師父更不回心，沒奈何，只得又駕觔斗雲，起在空中。忽然省悟道：「這和尚負了我心，我且向普陀崖告訴觀音菩薩去來。」
好大聖，撥回觔斗，那消一個時辰，早至南洋大海。住下祥光，直至落伽山上，撞入紫竹林中，忽見木叉行者迎面作禮道：「大聖何往？」行者道：「要見菩薩。」木叉即引行者至潮音洞口，又見善財童子作禮道：「大聖何來？」行者道：「有事要告菩薩。」善財聽見一個「告」字，笑道：「好刁嘴猴兒，還像當時我拿住唐僧被你欺哩。我菩薩是個大慈大悲、大願大乘、救苦救難、無邊無量的聖善菩薩，有甚不是處，你要告他？」行者滿懷悶氣，一聞此言，心中怒發，咄的一聲，把善財童子喝了個倒退，道：「這個背義忘恩的小畜生，著實愚魯！你那時節作怪成精，我請菩薩收了你，皈正迦持，如今得這等極樂長生，自在逍遙，與天同壽，還不拜謝老孫，轉倒這般侮慢。我是有事來告求菩薩，卻怎麼說我刁嘴要告菩薩？」善財陪笑道：「還是個急猴子。我與你作笑耍子，你怎麼就變臉了？」
正講處，只見白鸚哥飛來飛去，知是菩薩呼喚，木叉與善財遂向前引導，至寶蓮臺下。行者望見菩薩，倒身下拜，止不住淚如泉湧，放聲大哭。菩薩教木叉與善財扶起道：「悟空，有甚傷感之事，明明說來。莫哭，莫哭，我與你救苦消災也。」行者垂淚再拜道：「當年弟子為人，曾受那個氣來？自蒙菩薩解脫天災，秉教沙門，保護唐僧往西天拜佛求經，我弟子捨身拚命，救解他的魔障，就如老虎口裡奪脆骨，蛟龍背上揭生鱗。只指望歸真正果，洗孽除邪。怎知那長老背義忘恩，直迷了一片善緣，更不察皂白之苦。」菩薩道：「且說那皂白原因來我聽。」行者即將那打殺草寇前後始終，細陳了一遍。卻說唐僧因他打死多人，心生怨恨，不分皂白，遂念緊箍兒咒，趕他幾次。上天無路，入地無門，特來告訴菩薩。菩薩道：「唐三藏奉旨投西，一心要秉善為僧，決不輕傷性命。似你有無量神通，何苦打殺許多草寇？草寇雖是不良，到底是個人身，不該打死。比那妖禽怪獸、鬼魅精魔不同。那個打死，是你的功績；這人身打死，還是你的不仁。但祛退散，自然救了你師父。據我公論，還是你的不善。」
行者噙淚叩頭道：「縱是弟子不善，也當將功折罪，不該這般逐我。萬望菩薩捨大慈悲，將鬆箍兒咒念念，褪下金箍，交還與你，放我仍往水簾洞逃生去罷。」菩薩笑道：「緊箍兒咒，本是如來傳我的。當年差我上東土尋取經人，賜我三件寶貝，乃是錦襴袈裟、九環錫杖、金緊禁三個箍兒。秘授與咒語三篇，卻無甚麼鬆箍兒咒。」行者道：「既如此，我告辭菩薩去也。」菩薩道：「你辭我往那裡去？」行者道：「我上西天，拜告如來，求念鬆箍兒咒去也。」菩薩道：「你且住，我與你看看祥晦如何。」行者道：「不消看，只這樣不祥也夠了。」菩薩道：「我不看你，看唐僧的祥晦。」
好菩薩，端坐蓮臺，運心三界，慧眼遙觀，遍周宇宙，霎時間開口道：「悟空，你那師父頃刻之際，就有傷身之難，不久便來尋你。你只在此處，待我與唐僧說，教他還同你去取經，了成正果。」孫大聖只得皈依，不敢造次，侍立於寶蓮臺下不題。
卻說唐長老自趕回行者，教八戒引馬，沙僧挑擔，連馬四口，奔西走不上五十里遠近，三藏勒馬道：「徒弟，自五更時出了村舍，又被那弼馬溫著了氣惱，這半日饑又饑，渴又渴，那個去化些齋來我吃？」八戒道：「師父且請下馬，等我看可有鄰近的莊村，化齋去也。」三藏聞言，滾下馬來。獃子縱起雲頭，半空中仔細觀看，一望盡是山嶺，莫想有個人家。八戒按下雲來，對三藏道：「卻是沒處化齋，一望之間，全無莊舍。」三藏道：「既無化齋之處，且得些水來解渴也可。」八戒道：「等我去南山澗下取些水來。」沙僧即取缽盂，遞與八戒。八戒托著缽盂，駕起雲霧而去。那長老坐在路傍，等夠多時，不見回來，可憐口乾舌苦難熬。有詩為證。詩曰：
保神養氣謂之精，情性原來一稟形。心亂神昏諸病作，形衰精敗道元傾。三花不就空勞碌，四大蕭條枉費爭。土木無功金水絕，法身疏懶幾時成！
沙僧在傍，見三藏饑渴難忍，八戒又取水不來，只得穩了行囊，拴牢了白馬道：「師父，你自在坐著，等我去催水來。」長老含淚無言，但點頭相答。沙僧急駕雲光，也向南山而去。
那師父獨鍊自熬，困苦太甚。正在愴惶之際，忽聽得一聲響亮，諕得長老欠身看處，原來是孫行者跪在路傍，雙手捧著一個磁杯道：「師父，沒有老孫，你連水也不能夠哩。這一杯好涼水，你且吃口水解渴，待我再去化齋。」長老道：「我不吃你的水，立地渴死，我當任命。不要你了，你去罷。」行者道：「無我你去不得西天也。」三藏道：「去得去不得，不干你事。潑猢猻，只管來纏我做甚？」那行者變了臉，發怒生嗔，喝罵長老道：「你這個狠心的潑禿！十分賤我。」掄鐵棒，丟了磁杯，望長老脊背上砑了一下。那長老昏暈在地，不能言語，被他把兩個青氈包袱提在手中，駕觔斗雲，不知去向。
卻說八戒托著缽盂，只奔山南坡下，忽見山凹之間有一座草舍人家。原來在先看時，被山高遮住，未曾見得；今來到邊前，方知是個人家。獃子暗想道：「我若是這等醜嘴臉，決然怕我，枉勞神思，斷然化不得齋飯。須是變好，須是變好。」
好獃子，捻著訣，念個咒，把身搖了七八搖，變作一個食癆病黃胖和尚，口裡哼哼唧唧的挨近門前，叫道：「施主，廚中有剩飯，路上有饑人。貧僧是東土來，往西天取經的。我師父在路饑渴了，家中有鍋巴冷飯，千萬化些兒救口。」原來那家子男人不在，都去插秧種穀去了。只有兩個女人在家，正才煮了午飯，盛起兩盆，卻收拾送下田去，鍋裡還有些飯與鍋巴，未曾盛了。那女人見他這等病容，卻又說東土往西天去的話，只恐他是病昏了胡說，又怕跌倒，死在門首。只得哄哄翕翕，將些剩飯鍋巴，滿滿的與了一缽。獃子拿轉來，現了本像，徑回舊路。
正走間，聽得有人叫「八戒」。八戒擡頭看時，卻是沙僧站在山崖上喊道：「這裡來，這裡來。」及下崖，迎至面前道：「這澗裡好清水不舀，你往那裡去的？」八戒笑道：「我到這裡，見山凹子有個人家，我去化了這一缽乾飯來了。」沙僧道：「飯也用著，只是師父渴得緊了，怎得水去？」八戒道：「要水也容易，你將衣襟來兜著這飯，等我使缽盂去舀水。」
二人歡歡喜喜回至路上，只見三藏面磕地，倒在塵埃；白馬撒韁，在路傍長嘶跑跳；行李擔不見蹤影。慌得八戒跌腳搥胸，大呼小叫道：「不消講，不消講，這還是孫行者趕走的餘黨，來此打殺師父，搶了行李去了。」沙僧道：「且去把馬拴住！」只叫：「怎麼好？怎麼好？這誠所謂半途而廢，中道而止也。」叫一聲：「師父。」滿眼拋珠，傷心痛哭。八戒道：「兄弟，且休哭。如今事已到此，取經之事，且莫說了。你看著師父的屍靈，等我把馬騎到那個府州縣鄉村店集賣幾兩銀子，買口棺木，把師父埋了，我兩個各尋道路散夥。」
沙僧實不忍捨，將唐僧扳轉身體，以臉溫臉，哭一聲：「苦命的師父！」只見那長老口鼻中吐出熱氣，胸前溫暖，連叫：「八戒，你來，師父未傷命哩。」那獃子才近前扶起長老。甦醒呻吟一會，罵道：「好潑猢猻，打殺我也。」沙僧、八戒問道：「是那個猢猻？」長老不言，只是嘆息。卻討水吃了幾口，才說：「徒弟，你們剛去，那悟空更來纏我。是我堅執不收，他遂將我打了一棒，青氈包袱都搶去了。」八戒聽說，咬響口中牙，發起心頭火道：「叵耐這潑猴子！怎敢這般無禮？」教：「沙僧，你伏侍師父，等我到他家討包袱去。」沙僧道：「你且休發怒。我們扶師父到那山凹人家化些熱茶湯，將先化的飯熱熱，調理師父，再去尋他。」
八戒依言，把師父扶上馬，拿著缽盂，兜著冷飯，直至那家門首。只見那家止有個老婆子在家，忽見他們，慌忙躲過。沙僧合掌道：「老母親，我等是東土唐朝差往西天去者。師父有些不快，特拜府上，化口熱茶湯，與他吃飯。」那媽媽道：「適才有個食癆病和尚，說是東土差來的，已化齋去了，又有個甚麼東土的？我沒人在家，請別處轉轉。」長老聞言，扶著八戒，下馬躬身道：「老婆婆，我弟子有三個徒弟，合意同心，保護我上天竺國大雷音拜佛求經。只因我大徒弟（喚孫悟空）一生兇惡，不遵善道，是我逐回。不期他暗暗走來，著我背上打了一棒，將我行囊衣缽搶去。如今要著一個徒弟尋他取討，因在那空路上不是坐處，特來老婆婆府上權安息一時。待討將行李來就行，決不敢久住。」那媽媽道：「剛才一個食癆病黃胖和尚，他化齋去了，也說是東土往西天去的，怎麼又有一起？」八戒忍不住笑道：「就是我。因我生得嘴長耳大，恐你家害怕，不肯與齋，故變作那等模樣。你不信，我兄弟衣兜裡不是你家鍋巴飯？」
那媽媽認得果是他與的飯，遂不拒他，留他們坐了。卻燒了一罐熱茶，遞與沙僧泡飯。沙僧即將冷飯泡了，遞與師父。師父吃了幾口，定性多時道：「那個去討行李？」八戒道：「我前年因師父趕他回去，我曾尋他一次，認得他花果山水簾洞。等我去，等我去。」長老道：「你去不得。那猢猻原與你不和，你又說話粗魯，或一言兩句之間，有些差池，他就要打你。著悟淨去罷。」沙僧應承道：「我去，我去。」長老又吩咐沙僧道：「你到那裡，須看個頭勢。他若肯與你包袱，你就假謝謝拿來；若不肯，切莫與他爭競，徑至南海菩薩處，將此情告訴，請菩薩去問他要。」沙僧一一聽從。向八戒道：「我今尋他去，你千萬莫僝僽，好生供養師父。這人家亦不可撒潑，恐他不肯供飯。我去就回。」八戒點頭道：「我理會得。但你去，討得討不得，趁早回來，不要弄做尖擔擔柴兩頭脫也。」沙僧遂捻了訣，駕起雲光，直奔東勝神洲而去。真個是：
身在神飛不守舍，有爐無火怎燒丹。黃婆別主求金老，木母延師奈病顏。此去不知何日返，這回難量幾時還。五行生剋情無順，只待心猿復進關。
那沙僧在半空裡，行經三晝夜，方到了東洋大海，忽聞波浪之聲。低頭觀看，真個是黑霧漲天陰氣盛，滄溟銜日曉光寒。他也無心觀玩，望仙山渡過瀛洲，向東方直抵花果山界。乘海風，踏水勢，又多時，卻望見高峰排戟，峻壁懸屏。即至峰頭，按雲找路下山，尋水簾洞。步近前，只聽得那山中無數猴精，滔滔亂嚷。沙僧又近前仔細再看，原來是孫行者高坐石臺之上，雙手扯著一張紙，朗朗的念道：
東土大唐王皇帝李，駕前敕命御弟聖僧陳玄奘法師，上西方天竺國娑婆靈山大雷音寺，專拜如來佛祖求經。朕因促病侵身，魂遊地府，幸有陽數臻長，感冥君放送回生，廣陳善會，修建度亡道場。盛蒙救苦救難觀世音菩薩金身出現，指示西方有佛有經，可度幽亡超脫，特著法師玄奘，遠歷千山，詢求經偈。倘過西邦諸國，不滅善緣，照牒施行。大唐貞觀一十三年秋吉日御前文牒。自別大國以來，經度諸邦，中途收得大徒弟孫悟空行者、二徒弟豬悟能八戒、三徒弟沙悟淨和尚。」
念了從頭又念。
沙僧聽得是通關文牒，止不住近前厲聲高叫：「師兄，師父的關文你念他怎的？」那行者聞言，急擡頭，不認得是沙僧，叫：「拿來，拿來。」眾猴一齊圍繞，把沙僧拖拖扯扯，拿近前來，喝道：「你是何人，擅敢近吾仙洞？」沙僧見他變了臉，不肯相認，只得朝上行禮道：「上告師兄：前者實是師父性暴，錯怪了師兄，把師兄咒了幾遍，逐趕回家。一則弟等未曾勸解，二來又為師父饑渴去尋水化齋。不意師兄好意復來，又怪師父執法不留，遂把師父打倒，昏暈在地。將行李搶去。後我等救轉師父，特來拜兄。若不恨師父，還念昔日解脫之恩，同小弟將行李回見師父，共上西天，了此正果；倘怨恨之深，不肯同去，千萬把包袱賜弟，兄在深山，樂桑榆晚景，亦誠兩全其美也。」
行者聞言，呵呵冷笑道：「賢弟，此論甚不合我意。我打唐僧，搶行李，不因我不上西方，亦不因我愛居此地。我今熟讀了牒文，我自己上西方拜佛求經，送上東土，我獨成功，教那南贍部洲人立我為祖，萬代傳名也。」沙僧笑道：「師兄言之欠當。自來沒個孫行者取經之說。我佛如來造下三藏真經，原著觀音菩薩向東土尋取經人求經，要我們苦歷千山，詢求諸國，保護那取經人。菩薩曾言：取經人乃如來門生，號曰金蟬長老。只因他不聽佛祖談經，貶下靈山，轉生東土，教他果正西方，復修大道。遇路上該有這般魔障，解脫我等三人，與他做護法。兄若不得唐僧去，那個佛祖肯傳經與你？卻不是空勞一場神思也？」那行者道：「賢弟，你原來懞懂，但知其一，不知其二。諒你說你有唐僧，同我保護，我就沒有唐僧？我這裡另選個有道的真僧在此，自去取經，老孫獨力扶持，有何不可？已選明日大早起身去矣。你不信，待我請來你看。」叫：「小的們，快請老師父出來。」果跑進去，牽出一匹白馬，請出一個唐三藏；跟著一個八戒，挑著行李；一個沙僧，拿著錫杖。
這沙僧見了，大怒道：「我老沙行不更名，坐不改姓，那裡又有一個沙和尚？不要無禮，吃我一杖！」好沙僧，雙手舉降妖杖，把一個假沙僧劈頭一下打死，原來這是一個猴精。那行者惱了，掄金箍棒，帥眾猴，把沙僧圍了。沙僧東沖西撞，打出路口，縱雲霧逃生道：「這潑猴如此憊懶，我告菩薩去來。」那行者見沙僧打死一個猴精，把沙和尚逼得走了，他也不來追趕。回洞教小的們把打死的妖屍拖在一邊，剝了皮，取肉煎炒，將椰子酒、葡萄酒，同群猴都吃了。另選一個會變化的妖猴，還變一個沙和尚，從新教導，要上西方不題。
沙僧一駕雲離了東海，行經一晝夜，到了南海。正行時，早見落伽山不遠。急至前，低停雲霧觀看，好去處！果然是：
包乾之奧，括坤之區。會百川而浴日滔星，歸眾流而生風漾月。潮發騰凌大鯤化，波翻浩蕩巨鰲遊。水通西北海，浪合正東洋。四海相連同地脈，仙方洲島各仙宮。休言滿地蓬萊，且看普陀雲洞。好景致！山頭霞彩壯元精，巖下祥風漾月晶。紫竹林中飛孔雀，綠楊枝上語靈鸚。琪花瑤草年年秀，寶樹金蓮歲歲生。白鶴幾番朝頂上，素鸞數次到山亭。遊魚也解修真性，躍浪穿波聽講經。
沙僧徐步落伽山，玩看仙境。只見木叉行者當面相迎道：「沙悟淨，你不保唐僧取經，卻來此何幹？」沙僧作禮畢，道：「有一事特來朝見菩薩，煩為引見引見。」木叉情知是尋行者，更不題起，即先進去對菩薩道：「外有唐僧的小徒弟沙悟淨朝拜。」孫行者在臺下聽見，笑道：「這定是唐僧有難，沙僧來請菩薩的。」菩薩即命木叉門外叫進。這沙僧倒身下拜，拜罷，擡頭正欲告訴前事，忽見孫行者站在傍邊，等不得說話，就掣降妖杖望行者劈臉便打。這行者更不回手，撤身躲過。沙僧口裡亂罵道：「我把你個犯十惡造反的潑猴！你又來影瞞菩薩哩。」菩薩喝道：「悟淨不要動手，有甚事先與我說。」
沙僧收了寶杖，再拜臺下，氣沖沖的對菩薩道：「這猴一路行兇，不可數計。前日在山坡下打殺兩個剪路的強人，師父怪他。不期晚間就宿在賊窩主家裡，又把一夥賊人盡情打死，又血淋淋提一個人頭來與師父看。師父諕得跌下馬來，罵了他幾句，趕他回來。分別之後，師父饑渴太甚，教八戒去尋水。久等不來，又著我去尋他。不期孫行者見我二人不在，復回來把師父打一鐵棍，將兩個青氈包袱搶去。我等回來，將師父救醒，特來他水簾洞尋他討包袱，不想他變了臉，不肯認我，將師父關文念了又念。我問他念了做甚，他說不保唐僧，他要自上西天取經，送上東土，算他的功果，立他為祖，萬古傳揚。我又說：『沒唐僧，那肯傳經與你？』他說他選了一個有道的真僧。及請出，果是一匹白馬，一個唐僧，後跟著八戒、沙僧。我道：『我便是沙和尚，那裡又有個沙和尚？』是我趕上前，打了他一寶杖，原來是個猴精。他就帥眾拿我，是我特來告請菩薩。不知他會使觔斗雲，預先到此處。又不知他將甚巧語花言，影瞞菩薩也。」菩薩道：「悟淨，不要賴人。悟空到此，今已四日，我更不曾放他回去，他那裡有另請唐僧，自去取經之意？」沙僧道：「見如今水簾洞有一個孫行者，怎敢欺誑？」菩薩道：「既如此，你休發急，教悟空與你同去花果山看看，是真難滅，是假易除，到那裡自見分曉。」
這大聖聞言，即與沙僧辭了菩薩。這一去，到那：
花果山前分皂白，水簾洞口辨真邪。
畢竟不知如何分辨，且聽下回分解。
English
The True Pilgrim Tells His Grief on Mount Potala; the False Monkey King Copies the Rescript at Water Curtain Cave
Now the Great Sage Sun, vexed and gloomy, rose into the air. To go back to Water Curtain Cave on Mount Flower-Fruit — he feared the little imps would laugh at him, laugh that he came of himself and went of himself, no measure of a great man. To go throw himself on the Heavenly Palace — he feared it would not suffer a long stay. To go to the islands of the sea — he would be ashamed to face the immortals of the three islands. To go to the dragon palace — his pride would not bend to beg the Dragon King. Truly without prop or stay. He weighed it bitterly to himself: "Enough, enough, enough. I will go back and see my master again; that is the true fruit."
So he brought down the cloud and came straight to stand before the Tang monk's horse: "Master, forgive your disciple this once! Never again will I do violence — let me be taught by you, Master. By all means let me still guard you west." The Tang monk saw him and made no answer at all; he held the horse and at once began the Tight-Fillet Spell, back and forth, more than twenty times over, till the Great Sage fell writhing to the ground, the fillet sunk a full inch into the flesh, before he stopped and said: "You would not go back — why come pestering me again?" Pilgrim only said: "Do not chant it, do not chant it. I can get along somewhere; I only fear you cannot reach the Western Heaven without me." The Tang monk said in wrath: "You ape, you have killed and destroyed life, and brought me how much trouble; now truly I will not have you. Whether I can go or not is none of your affair. Be off, be off — linger, and I chant the spell again, and this time I will not stop till I have wrung the brains from your skull." The Great Sage, the pain past bearing, and seeing the master's heart unmoved, had no choice but to mount the somersault cloud again and rise into the air. Suddenly it came to him: "This monk has betrayed my heart. I will go to the cliff of Potala and tell my grief to the Bodhisattva Guanyin."
Good Great Sage! He wheeled his somersault, and in less than an hour was over the great southern sea. He checked his auspicious light, came to Mount Potala, and burst into the Purple Bamboo Grove, where suddenly Moksa the Pilgrim met him face to face with a salute: "Great Sage, where away?" Pilgrim said: "I would see the Bodhisattva." Moksa led him to the mouth of the Tide-Sound Cave, where the Boy of Wealth-in-Goodness saluted: "Great Sage, what brings you?" Pilgrim said: "I have a matter to lay before the Bodhisattva." At the word "lay before" the boy laughed: "You sharp-tongued monkey! Just as when I held the Tang monk fast and you deceived me. My Bodhisattva is a holy bodhisattva of great mercy and great pity, of great vow and great vehicle, who saves from suffering and sorrow, boundless and beyond measure — what fault of hers would you lay before her?" Pilgrim was full of stifled vexation; at these words his wrath flared: with a snort he shouted the Boy of Wealth back a step: "You little beast of betrayal and ingratitude — how dull you are! When you were fiend-making and spirit-working in those days, I begged the Bodhisattva to take you in and turn you to the right discipline; now you have this bliss and long life, free and easy, your years the years of heaven — and instead of thanking old Monkey you flout him. I have a matter to lay before the Bodhisattva in petition — how do you make it sharp-tongued slander of the Bodhisattva?" The boy smiled in apology: "Still the hasty monkey. I was only jesting — how did you come to turn face?"
As they spoke, a white parrot flew to and fro, and they knew the Bodhisattva called; Moksa and the boy led the way forward to below the precious lotus throne. Pilgrim, seeing the Bodhisattva, flung himself down in worship, and could not keep back the tears that gushed like a spring, and wept aloud. The Bodhisattva had Moksa and the boy raise him: "Wukong, what grief is this? Tell it plainly. Do not weep, do not weep; I will ease your suffering and quell your calamity." Pilgrim, weeping, bowed again: "In my days as a man, when did your disciple ever swallow such an insult? Since the Bodhisattva freed me from heaven's punishment and I took the discipline of the Buddha's gate, guarding the Tang monk west to worship the Buddha and seek scriptures, I have thrown away my body and staked my life to break his impediments — like snatching crisp bone from a tiger's jaws, or stripping living scales from a flood dragon's back — all in hope of reaching the true fruit, washing away my sins and purging the wicked. Who could know the elder would betray kindness and forget the debt, so wholly lost to one bond of goodness, never weighing black from white in his bitterness?" The Bodhisattva said: "Tell me the rights and wrongs of it, and let me hear." Pilgrim then told the whole story of the killing of the robbers from beginning to end. The Tang monk, because he had beaten many men to death, had bred resentment, and without weighing black from white chanted the Tight-Fillet Spell and driven him off, time after time — no road to heaven, no gate into the earth — and so he had come to lay the case before the Bodhisattva. The Bodhisattva said: "Tripitaka Tang, bearing his edict west, is wholly set on being a monk of goodness and will never lightly take a life. With your boundless powers, why beat so many common robbers to death? Robbers, though wicked, are human bodies still — they should not be beaten to death; they are not as demon birds and monster beasts, ghosts and fiends. Those, killed, are your merit; these human bodies killed are your cruelty. Only drive them off and scatter them, and your master is saved of himself. By fair judgment, the wrong is yours."
Pilgrim, tears in his eyes, kowtowed: "Though your disciple is in the wrong, he should redeem crime with service — not be driven off like this. I beg the Bodhisattva, in your great mercy, chant the Loosening-the-Fillet Spell, take off the gold fillet, and give it back to you, and let me go back to Water Curtain Cave to make my living." The Bodhisattva laughed: "The Tight-Fillet Spell was handed me by the Tathagata. When he sent me east to find the scripture-seeker he gave me three treasures — the brocade cassock, the nine-ring tin staff, and the three fillets of gold, restraint, and prohibition — and taught me the three charms in secret; there is no Loosening-the-Fillet Spell at all." Pilgrim said: "If so, I take my leave of the Bodhisattva." The Bodhisattva said: "You leave me — and go where?" Pilgrim said: "Up to the Western Heaven, to petition the Tathagata to chant the Loosening-the-Fillet Spell." The Bodhisattva said: "Wait. Let me look at your auspice and ill-auspice." Pilgrim said: "No need — this much ill luck is enough." The Bodhisattva said: "I do not look at you. I look at the Tang monk's."
Good Bodhisattva! Seated on the lotus throne, she moved her mind through the three realms, looked far with the eye of wisdom over the whole universe, and in a moment spoke: "Wukong, your master, this very instant, has a calamity against his life, and soon he will come looking for you. Stay here; I will speak with the Tang monk and have him go with you again for the scriptures, to bring the true fruit to pass." The Great Sage Sun could only turn to the faith and not presume; he stood in attendance below the precious lotus throne — but of that no more.
Now the elder Tang, having driven Pilgrim off, had Bajie lead the horse and Sha Monk carry the load; the party, four with the horse, went west not fifty li when the Tang monk reined in: "Disciples, since we left the farmhouse at the fifth watch, and with the vexation that Keeper of Heavenly Horses gave us, we have been half a day hungry and thirsty. Who will go beg a meal for me?" Bajie said: "Master, please dismount. Let me see whether there is a village near, and go beg a meal." The Tang monk slid down from the horse. The Idiot rose on a cloud and looked carefully from mid-air: as far as the eye reached, nothing but ridges — no thought of a house. He brought his cloud down and told the Tang monk: "Nowhere to beg a meal — as far as one can see, not a farmhouse." The Tang monk said: "If there is no place to beg a meal, at least bring some water for thirst." Bajie said: "Let me go down to the gully south of here and fetch some water." Sha Monk took the alms bowl and handed it to Bajie. Bajie, bowl in hand, rode off on cloud and mist. The elder sat by the road and waited a long while, and no one came back — poor man, parched of mouth and bitter of tongue, past bearing. There is a poem to prove it. The poem says:
To guard the spirit and nourish the breath — that is called essence; nature and feeling are given in one bodily form.When the heart is disordered and the spirit dim, all sicknesses arise; the body fails, the essence spoils, and the fountainhead of the Way gives way.The three flowers never forming — labor all in vain; the four elements in decay — the struggle wasted.Wood and earth without power, metal and water cut off — the dharma body idles: when will it ever be achieved?
Sha Monk at the side, seeing the Tang monk's hunger and thirst past bearing and Bajie not back with the water, could only make the baggage fast and tether the white horse: "Master, sit at your ease; I will go press the water along." The elder, tears in his eyes, said nothing, only nodded. Sha Monk mounted the cloud-light in haste and went too toward the southern hills.
The master, tempered alone and boiling in his own trouble, was distressed past all. In the very midst of his anguish he heard a sudden loud sound; the elder, startled, raised himself to look — and there was Sun Pilgrim kneeling by the roadside, a porcelain cup held in both hands: "Master — without old Monkey you cannot so much as get water. Here is a cup of good cold water; drink and quench your thirst, and I will go and beg a meal." The elder said: "I will not drink your water. If I die of thirst where I stand, I accept my lot. I will not have you — go." Pilgrim said: "Without me you cannot reach the Western Heaven." The Tang monk said: "Whether I can or cannot is none of your affair. Brazen ape, why keep pestering me?" And that Pilgrim changed countenance, wrath rising to anger, and cursed the elder: "You hard-hearted bald reprobate! You slight me to the bone." Swinging the iron staff, dropping the cup, he brought it down on the elder's back. The elder fell senseless, speechless; and the other lifted the two blue-felt bundles in his hand, mounted the somersault cloud, and was gone, no one knew where.
Now Bajie, bowl in hand, made for the southern slope below the mountain, and suddenly saw, in a fold of the hills, a thatched farmhouse. Before, when he had looked, the mountain's height had hidden it; only now, come near, did he know it for a house. The Idiot thought in secret: "With an ugly mug like mine they will surely fear me, and all my pains go for nothing — no meal could I beg. I must change into something handsome, I must change."
Good Idiot! He pinched the sign, murmured a charm, shook himself seven or eight shakes, and changed into a fat yellow monk sick with the wasting disease; whimpering and groaning he shuffled to the door and called: "Patron — in the kitchen there is leftover rice; on the road there are hungry men. I am a poor monk from the Land of the East, bound for the Western Heaven for scriptures. My master on the road is hungry and thirsty; if you have crusts and cold rice in the house, I beg a little, to save us." Now the men of that house were all away, transplanting rice; only two women were at home, who had just cooked the midday meal, filled two basins, and were about to carry them out to the fields — with some rice and crusts still in the pot, not yet dished up. The woman, seeing his sickly look, and hearing him talk of the Land of the East and the westward journey, feared he was light-headed with sickness and talking nonsense, and feared too he might fall down dead at the door; so, soothing and humoring him, she filled his bowl full of leftover rice and crusts. The Idiot carried it back, showed his true form, and returned the way he had come.
As he went he heard someone call "Bajie." He looked up: it was Sha Monk standing on the cliff-top, shouting: "Over here! Over here!" And coming down the cliff to meet him, he said: "There is good clear water in this gully — where have you been?" Bajie laughed: "When I got here I saw a house in a fold of the hills, and I have begged this bowl of dry rice." Sha Monk said: "The rice will serve — but the master is parched with thirst; how shall we get water to him?" Bajie said: "Water is easy: hold your lapel out to carry the rice, and I will take the bowl and scoop the water."
The two came back to the road in high spirits, and there lay the Tang monk face to the ground in the dust; the white horse had slipped its rein, neighing long and prancing at the roadside; the baggage load was gone without trace. Bajie stamped and beat his breast in horror, crying out: "No need to ask! No need to ask! It is some remnant of the crew Sun Pilgrim drove off, come to beat the master to death and carry off the baggage." Sha Monk said: "First tether the horse!" And crying: "What shall we do? What shall we do? Truly it is as they say — to fail halfway, to stop in mid-course." He called: "Master" — and the pearls flew from his eyes, weeping in grief. Bajie said: "Brother, do not weep. Things have come to this; let the scriptures go. Watch the master's body while I ride the horse to some prefecture, province, county, village, or market and sell it for a few taels, buy a coffin, and bury the master; then we two go each his own way and break up the company."
Sha Monk truly could not bear to leave him; he turned the Tang monk's body over and warmed his face with his own face, weeping: "Master of my bitter lot!" And then the elder breathed warm from mouth and nose, and his breast was warm. He called at once: "Bajie, come — the master's life is not lost." The Idiot came near and helped the elder up. He came to, groaning a while, and cursed: "That brazen ape has beaten me dead." Sha Monk and Bajie asked: "What ape?" The elder said nothing, only sighed. He asked for water and drank a few mouthfuls, and then said: "Disciples — you had just gone when that Wukong came pestering me again. I stood fast and would not take him back, and he struck me a blow of the staff and snatched away both the blue-felt bundles." Bajie heard, ground his teeth, and fire rose in his heart: "Confounded brazen monkey! How dare you be so insolent?" He said: "Sha Monk, wait on the master; I will go to his house and demand the bundles." Sha Monk said: "Do not rage yet. Let us help the master to that house in the fold of the hills and beg some hot tea and broth, warm the rice we begged before, and put the master to rights — then go look for him."
Bajie did as he said: he helped the master into the saddle, took the bowl with the cold rice, and came straight to that house's gate. Only an old wife was at home; suddenly seeing them, she hurried to hide. Sha Monk joined his palms: "Mother, we are sent by the Great Tang of the Land of the East, bound west. Our master is unwell; we have come specially to your house to beg hot tea and broth for his meal." The old wife said: "Just now there was a yellow, fat monk sick with the wasting disease, who said he was sent from the Land of the East, and begged his meal and went — and now there is another from the Land of the East? I have no one at home; go turn elsewhere." The elder heard, and holding on Bajie, dismounted and bowed: "Grandmother, I have three disciples, one in heart and mind, guarding me to the great Thunderclap Monastery in India to worship the Buddha and seek scriptures. Only my eldest disciple, called Sun Wukong, has been fierce and violent all his life and would not keep the good way, and I sent him home. Who knew he would come sneaking back, strike me a blow of the staff on the back, and snatch away my bags and my robe and bowl? Now I must send a disciple to find him and demand them back; and as there is no resting place on the empty road, I have come specially to your worshipful house, grandmother, to rest a while. When the luggage is recovered we go on at once — we shall never dare stay long." The old wife said: "Just now a yellow fat monk sick with the wasting disease begged his meal and went, saying he was from the Land of the East bound west — how is there another party?" Bajie could not help laughing: "It was I. Because I am long of mouth and big of ear, I feared you would be frightened and refuse me a meal — so I changed into that shape. Do you not believe me? Is not this your own crusty rice in my brother's lapel?"
The old wife knew the rice was truly what she had given, and did not turn them away, but had them sit, and boiled a pot of hot tea and handed it to Sha Monk to soak the rice. Sha Monk soaked the cold rice and gave it to the master. The master ate a few mouthfuls, and when his spirit had settled a long while, said: "Who will go demand the luggage?" Bajie said: "Years ago, when the master drove him off, I went looking for him once, and I know his Water Curtain Cave on Mount Flower-Fruit. Let me go, let me go." The elder said: "You cannot go. That ape was never on good terms with you, and your talk is rough; if one word or two goes wrong, he will beat you. Let Wujing go." Sha Monk took it on: "I will go, I will go." The elder charged Sha Monk further: "When you come there, mind the temper of the thing. If he will give you the bundles, make your thanks as if in earnest and bring them; if he will not, by no means quarrel with him — come straight to the Bodhisattva at the South Sea, tell her all this, and ask her to go question him for them." Sha Monk obeyed in every point, and said to Bajie: "I am going to look for him now. Do not badger the master by any means, but serve him well; and do not be rude in this house, for fear they will not keep supplying our meals. I go and return." Bajie nodded: "I understand. But whether you get them or not, come back early — do not let it be the sharp burden carried on a pole that slips from both ends." Sha Monk pinched the sign, mounted the cloud-light, and made straight for the eastern continent of Divine Land. Truly:
The body here, the spirit flown, no keeping of the house; a furnace without fire — how should it smelt the cinnabar?The Yellow Dame leaves her lord to seek the golden elder; Wood-Mother goes for the master — what help against the sick face?Gone, and who knows what day of return; this time, who can reckon when he comes again.The five elements in birth and conquest, their affinities all awry — we wait only for the Mind-Ape to pass the pass again.
Sha Monk in mid-air traveled three days and nights before he reached the great eastern sea, and suddenly heard the sound of waves. He looked down: truly it was black mist swelling against the sky, the yin air strong; the gray deep held the sun, and dawn's light was cold. He had no heart for sightseeing; he passed over the immortal mountain and crossed Yingzhou, went straight east to the borders of Mount Flower-Fruit, rode the sea wind, trod the water's flow, and after a long while saw the high peaks ranked like halberds, the sheer walls hanging like screens. He came to the summit, brought down his cloud, found a path down the mountain, and looked for Water Curtain Cave. As he drew near he heard countless monkey fiends in the mountain clamoring without pause. He came nearer and looked carefully: it was Sun Pilgrim sitting high on a stone platform, a paper spread in both hands, reading aloud:
"Li, emperor of the Great Tang of the Land of the East, by edict before our throne commands his sworn brother, the holy monk, Dharma Master Chen Xuanzang, to go to the Western Heaven, to the Thunderclap Monastery on Vulture Peak in the land of India, expressly to worship the Tathagata Buddha and seek scriptures. Because a swift sickness invaded our person and our soul wandered to the netherworld, happily our span of years was lengthened; we are grateful to the lord of darkness for release back to life, and have spread a grand assembly of goodness and built a mass for the deliverance of the dead. And in glory the Bodhisattva Guanyin, who saves from suffering and sorrow, appeared in her golden body, showing that in the west there is a Buddha and there are scriptures, able to deliver the souls in darkness and lift them beyond; and she specially named the Dharma Master Xuanzang to journey far over a thousand mountains and seek the sutras and verses. Should he pass through the various countries of the western lands, let no one cut off his good cause, but honor this rescript and let him pass. Set down before the throne in the autumn of the thirteenth year of Zhenguan of the Great Tang. Since leaving the great country he has passed through many lands, and on the way taken an eldest disciple, Pilgrim Sun Wukong; a second disciple, Zhu Wuneng, Bajie; and a third disciple, the monk Sha Wujing."
Having read it through, he began again from the top.
Sha Monk heard it was the rescript of passage, and could not keep back — he stepped near and called at the top of his voice: "Brother — why do you read out the master's rescript?" That Pilgrim heard, looked up quickly, did not know Sha Monk, and called: "Seize him! Seize him!" The monkeys all closed round, dragged and hauled Sha Monk near, and shouted: "Who are you, to push unbidden at our immortal cave?" Sha Monk, seeing him changed of face and refusing to know him, could only bow from below and say: "I report to you, brother: truly the master's temper was hot and he wronged you; he chanted the spell on you several times and drove you home. First, we his juniors did not plead for you; second, we went to look for water and beg a meal, the master being hungry and thirsty. Who knew that you, brother, meaning well, would come again, and vexed that the master would not hold you in his service, strike him down senseless and snatch the luggage. Afterward we brought the master round, and I have come specially to call on you, brother. If you bear the master no hate, then remember your old debt of deliverance, and come back with me, your junior, with the luggage, to see the master, and together to the Western Heaven, to bring the true fruit to pass. But if your grudge is deep and you will not come, then by all means give the bundle to me, your junior, and stay in these deep mountains, happy in your evening among mulberry and elm — a beauty in both ways, truly."
That Pilgrim heard and laughed coldly: "Worthy brother, this reasoning is not at all to my mind. That I beat the Tang monk and snatched the luggage is not because I will not go west, nor because I love to live here. I have now read the rescript through and through; I will go to the Western Heaven myself, worship the Buddha, and seek the scriptures, and carry them to the Land of the East — I will have the whole achievement to myself, and the people of the southern continent will set me up as their patriarch, my name handed down ten thousand generations." Sha Monk laughed: "Brother, you speak amiss. Never has there been such a thing as Sun Pilgrim fetching the scriptures. Our Tathagata Buddha made the three treasuries of true scriptures, and originally named the Bodhisattva Guanyin to go to the Land of the East to find the scripture-seeker; we are to toil over a thousand mountains, seek out the countries, and guard that seeker. The Bodhisattva said: the scripture-seeker is the Tathagata's own disciple, called Elder Golden Cicada; because he would not listen while the Buddha preached, he was banished from Vulture Peak, reborn in the Land of the East, to perfect his fruit in the west and cultivate the great Way again. On the road such impediments as these were due, and we three were freed from them to be his guardians. If you go without the Tang monk, brother, what Buddha would hand the scriptures to you? Would it not be a waste of all your pains?" That Pilgrim said: "Worthy brother, you are the dull one after all — you know the one and not the two. You think that having a Tang monk you guard him — and have I no Tang monk? Here I have chosen another true monk of the Way, and will go for the scriptures myself, old Monkey alone supporting him — what is wanting? We start tomorrow at first light. If you will not believe it, I will have him out for you to see." He called: "Lads — bring the old master out quickly." They truly ran in and led out a white horse and brought out a Tang Tripitaka; behind him a Bajie carrying the luggage, and a Sha Monk with the tin staff.
Sha Monk, seeing this, flew into a rage: "I, old Sha, on the road do not change my name, nor seated change my surname — where is there another Sha Monk? None of your insolence — taste my staff!" Good Sha Monk! Staff raised in both hands, the demon-quelling staff came down full on the false Sha Monk's head and killed him — a monkey fiend it was. That Pilgrim, enraged, swung the gold-banded staff, and leading the troop of monkeys hemmed Sha Monk in. Sha Monk charged east and west, fought his way out to the road, rose on cloud and mist, and made his escape: "This brazen ape, so shameless! I will go tell the Bodhisattva." That Pilgrim, seeing Sha Monk had killed a monkey fiend and driven off his Sha Monk, did not pursue; he went back to the cave, had the lads drag the slain fiend's corpse aside, strip the skin, fry the flesh, and with coconut wine and grape wine he ate with all the monkeys. Then he chose another demon monkey skilled in transformations, made it into another Sha Monk, taught it anew, and set out for the west — but of that no more.
Sha Monk left the eastern sea on a cloud and traveled a day and night, and came to the South Sea. As he went he soon saw Mount Potala was not far. He hastened forward, lowered his clouds and mist to look — what a place! And truly:
It folds within it the secret of heaven and encloses the region of earth. It gathers a hundred rivers and bathes the sun and washes the stars; it receives the gathered streams and breeds the wind that rocks the moon. The tide rises and the great kun fish transforms; the waves roll and the giant turtle swims. Its waters join the northwestern sea; its waves merge with the ocean due east. The four seas are linked by one vein of earth; the immortal isles and islets each an immortal palace. Say nothing of a Penglai over all the earth — look at the cloud caves of Potala. What scenery! On the mountain head the sunset blaze magnifies the primal essence; beneath the crags the auspicious wind sways the moon's crystal. In the purple bamboo grove peacocks fly; on green willow branches the wondrous parrots talk. The precious flowers and jeweled grasses are fair year by year; the treasure trees and golden lotuses rise year upon year. White cranes again and again pay court to the summit; white luan birds time and again come to the mountain pavilion. Even the sporting fish know to cultivate their true nature — leaping the waves and piercing the water to hear the sutras preached.
Sha Monk walked slowly up Mount Potala, gazing at the immortal scenery. Moksa the Pilgrim met him face to face: "Sha Wujing — you are not guarding the Tang monk for the scriptures; what brings you here?" Sha Monk saluted and said: "There is a matter for which I have come to wait on the Bodhisattva; I beg you to bring me in to her." Moksa knew he came looking for the Pilgrim, and said nothing of it; he went in first and told the Bodhisattva: "Outside is the Tang monk's youngest disciple, Sha Wujing, come to pay homage." Sun Pilgrim, below the throne, heard and laughed: "This must be the Tang monk in trouble, and Sha Monk come to fetch the Bodhisattva." The Bodhisattva ordered Moksa to call him in at the gate. Sha Monk flung himself down in worship; the bows done, he raised his head and was about to tell the whole matter when he saw Sun Pilgrim standing at the side; unable to wait to speak, he drew the demon-quelling staff and struck at Pilgrim's face. That Pilgrim did not strike back, only slipped aside. Sha Monk cursed without pause: "You brazen ape, rebel against the Ten Evils! Come again to pull the wool over the Bodhisattva's eyes!" The Bodhisattva called out: "Wujing, no violence. Whatever the matter, tell me first."
Sha Monk put up the precious staff, bowed again below the throne, and said to the Bodhisattva, wrath boiling: "This monkey has done violence all along the road, past counting. The other day at the foot of the slope he beat two highway robbers to death, and the master blamed him. Who knew that evening he would lodge in the robbers' own harborer's house, and beat a whole band of robbers to death without mercy, and come carrying a man's head, dripping blood, to show the master. The master was so frightened he fell from his horse, cursed him a few words, and sent him home. After we parted, the master was famished and parched, and sent Bajie for water. When he waited long and none came, he sent me to look for him. Who knew that Sun Pilgrim, seeing us both away, would come back, strike the master a blow of the iron staff, and snatch away the two blue-felt bundles. We came back and brought the master round, and went to his Water Curtain Cave to find him and demand the bundles — and he changed countenance, would not know me, and read the master's rescript over and over. I asked what he read it for, and he said he would not guard the Tang monk, but would go himself to the Western Heaven for the scriptures, carry them to the Land of the East, count it his own achievement, have himself made patriarch, his name blazoned ten thousand ages. I said: 'Without the Tang monk, who would give you the scriptures?' He said he had chosen a true monk of the Way. And when he had him called out, there truly was a white horse, a Tang monk, followed by a Bajie and a Sha Monk. I said: 'I am Sha Monk — where is there another?' I closed on him and struck him a blow with my precious staff, and it was a monkey fiend. Then he led his troop to seize me, and I have come expressly to petition the Bodhisattva. I did not know he could ride the somersault cloud and get here before me; and who knows what fair words and flowery talk he has used to pull the wool over your eyes, Bodhisattva?" The Bodhisattva said: "Wujing, do not calumniate a man. Wukong has been here four days now, and I have not once let him go back — where would he get any thought of choosing another Tang monk and fetching the scriptures himself?" Sha Monk said: "There is a Sun Pilgrim at Water Curtain Cave this very moment; how dare you trifle with me?" The Bodhisattva said: "If so, do not rage. I will have Wukong go with you to Mount Flower-Fruit and see: the true is hard to destroy, the false easy to remove; there you will see for yourselves."
The Great Sage heard and took leave of the Bodhisattva with Sha Monk. And this going of theirs was to:
Before Mount Flower-Fruit, black and white be told; at the mouth of Water Curtain Cave, true and false be known.
But how they would tell them apart? Listen to the next chapter to find out.
Chapter 58
Traditional Chinese
第五十八回 二心攪亂大乾坤 一體難修真寂滅
這行者與沙僧拜辭了菩薩，縱起兩道祥光，離了南海。原來行者觔斗雲快，沙和尚仙雲覺遲，行者就要先行。沙僧扯住道：「大哥不必這等藏頭露尾，先去安根。待小弟與你一同走。」大聖本是良心，沙僧卻有疑意。真個二人同駕雲而去。不多時，果見花果山。按下雲頭，二人洞外細看，果見一個行者，高坐石臺之上，與群猴飲酒作樂。模樣與大聖無異：也是黃髮金箍，金睛火眼；身穿也是綿布直裰，腰繫虎皮裙；手中也拿一條兒金箍鐵棒；足下也踏一雙麂皮靴；也是這等毛臉雷公嘴，朔腮別土星，查耳額顱闊，獠牙向外生。
這大聖怒發，一撒手，撇了沙和尚，掣鐵棒上前罵道：「你是何等妖邪，敢變我的相貌，敢占我的兒孫，擅居吾仙洞，擅作這威福？」那行者見了，公然不答，也使鐵棒來迎。二行者在一處，果是不分真假，好打呀：
兩條棒，二猴精，這場相敵實非輕。都要護持唐御弟，各施功績立英名。真猴實受沙門教，假怪虛稱佛子情。蓋為神通多變化，無真無假兩相平。一個是混元一氣齊天聖，一個是久煉千靈縮地精。這個是如意金箍棒，那個是隨心鐵桿兵。隔架遮攔無勝敗，撐持抵敵沒輸贏。先前交手在洞外，少頃爭持起半空。
他兩個各踏雲光，跳鬥上九霄雲內。
沙僧在傍，不敢下手。見他們戰此一場，誠然難認真假。欲待拔刀相助，又恐傷了真的。忍耐良久，且縱身跳下山崖，使降妖寶杖，打近水簾洞外，驚散群妖，掀翻石凳，把飲酒食肉的器皿盡情打碎。尋他的青氈包袱，四下裡全然不見。原來他水簾洞本是一股瀑布飛泉，遮掛洞門，遠看似一條白布簾兒，近看乃是一股水脈，故曰水簾洞。沙僧不知進步來歷，故此難尋。即便縱雲，趕到九霄雲裡，掄著寶杖，又不好下手。大聖道：「沙僧，你既助不得力，且回覆師父，說我等這般這般，等老孫與此妖打上南海落伽山菩薩前辨個真假。」道罷，那行者也如此說。沙僧見兩個相貌、聲音，更無一毫差別，皂白難分，只得依言，撥轉雲頭，回覆唐僧不題。
你看那兩個行者，且行且鬥，直來到南海，徑至落伽山，打打罵罵，喊聲不絕。早驚動護法諸天，即報入潮音洞裡道：「菩薩，果然兩個孫悟空打將來也。」那菩薩與木叉行者、善財童子、龍女降蓮臺，出門喝道：「那孽畜那裡走？」這兩個遞相揪住道：「菩薩，這廝果然像弟子模樣。才自水簾洞打起，戰鬥多時，不分勝負。沙悟淨肉眼愚蒙，不能分識，有力難助，是弟子教他回西路去回覆師父。我與這廝打到寶山，借菩薩慧眼，與弟子認個真假，辨明邪正。」道罷，那行者也如此說一遍。眾諸天與菩薩都看良久，莫想能認。菩薩道：「且放了手，兩邊站下，等我再看。」果然撒手，兩邊站定。這邊說：「我是真的。」那邊說：「他是假的。」
菩薩喚木叉與善財上前，悄悄吩咐：「你一個幫住一個，等我暗念緊箍兒咒，看那個害疼的便是真，不疼的便是假。」他二人果各幫一個。菩薩暗念真言，兩個一齊喊疼，都抱著頭，地下打滾，只叫：「莫念，莫念。」菩薩不念，他兩個又一齊揪住，照舊嚷鬥。菩薩無計奈何，即令諸天、木叉上前助力。眾神恐傷真的，亦不敢下手。菩薩叫聲「孫悟空」，兩個一齊答應。菩薩道：「你當年官拜弼馬溫，大鬧天宮時，神將皆認得你，你且上界去分辨回話。」這大聖謝恩，那行者也謝恩。
二人扯扯拉拉，口裡不住的嚷鬥，徑至南天門外。慌得那廣目天王帥馬、趙、溫、關四大天將，及把門大小眾神，各使兵器擋住道：「那裡走？此間可是爭鬥之處？」大聖道：「我因保護唐僧往西天取經，在路上打殺賊徒，那三藏趕我回去，我徑到普陀崖見觀音菩薩訴苦。不想這妖精幾時就變作我的模樣，打倒唐僧，搶去包袱。有沙僧至花果山尋討，只見這妖精占了我的巢穴。後到普陀崖告請菩薩，又見我侍立臺下，沙僧誑說是我駕觔斗雲，又先在菩薩處遮飾。菩薩卻是個正明，不聽沙僧之言，命我同他到花果山看驗。原來這妖精果像老孫模樣，才自水簾洞打到落伽山見菩薩，菩薩也難識認。故打至此間，煩諸天眼力，與我認個真假。」道罷，那行者也似這般這般說了一遍。眾天神看夠多時，也不能辨。他兩個吆喝道：「你們既不能認，讓開路，等我們去見玉帝！」
眾神搪抵不住，放開天門，直至靈霄寶殿。馬元帥同張、葛、許、丘四天師奏道：「下界有一般兩個孫悟空打進天門，口稱見王。」說不了，兩個直嚷進來。諕得那玉帝即降立寶殿，問曰：「你兩個因甚事擅鬧天宮，嚷至朕前尋死？」大聖口稱：「萬歲，萬歲，臣今皈命，秉教沙門，再不敢欺心誑上。只因這個妖精變作臣的模樣， ……」如此如彼，把前情備陳了一遍，「望乞與臣辨個真假。」那行者也如此陳了一遍。玉帝即傳旨宣托塔李天王，教：「把照妖鏡來照這廝誰真誰假，教他假滅真存。」天王即取鏡照住，請玉帝同眾神觀看。鏡中乃是兩個孫悟空的影子，金箍、衣服，毫髮不差。玉帝亦辨不出，趕出殿外。
這大聖呵呵冷笑，那行者也哈哈歡喜。揪頭抹頸，復打出天門，墜落西方路上道：「我和你見師父去，我和你見師父去。」
卻說那沙僧自花果山辭他兩個，又行了三晝夜，回至本莊，把前事對唐僧說了一遍。唐僧自家悔恨道：「當時只說是孫悟空打我一棍，搶去包袱，豈知卻是妖精假變的行者。」沙僧又告道：「這妖又假變一個長老，一匹白馬；又有一個八戒挑著我們包袱，又有一個變作是我。我忍不住惱怒，一杖打死，原是一個猴精。因此驚散，又到菩薩處訴苦。菩薩著我與師兄又同去識認，那妖果與師兄一般模樣。我難助力，故先來回覆師父。」三藏聞言，大驚失色。八戒哈哈大笑道：「好好好，應了這施主家婆婆之言了：他說有幾起取經的，這卻不又是一起？」
那家老老小小的都來問沙僧道：「你這幾日往何處討盤纏去的？」沙僧笑道：「我往東勝神洲花果山尋大師兄取討行李，又到南海普陀山拜見觀音菩薩，卻又到花果山，方才轉回至此。」那老者又問：「往返有多少路程？」沙僧道：「約有二十餘萬里。」老者道：「爺爺呀！似這幾日，就走了這許多路，只除是駕雲，方能夠得到！」八戒道：「不是駕雲，如何過海？」沙僧道：「我們那算得走路，若是我大師兄，只消一二日，可往回也。」那家子聽言，都說是神仙。八戒道：「我們雖不是神仙，神仙還是我們的晚輩哩！」
正說間，只聽半空中喧嘩亂嚷。慌得都出來看，卻是兩個行者打將來。八戒見了，忍不住手癢道：「等我去認認看。」好獃子，急縱身跳起，望空高叫道：「師兄莫嚷，我老豬來也！」那兩個一齊應道：「兄弟，來打妖精，來打妖精。」那家子又驚又喜道：「是幾位騰雲駕霧的羅漢歇在我家，就是發願齋僧的，也齋不著這等好人。」更不計較茶飯，愈加供養。又說：「這兩個行者只怕鬥出不好來，地覆天翻，作禍在那裡！」三藏見那老者當面是喜，背後是憂，即開言道：「老施主放心，莫生憂嘆。貧僧收伏了徒弟，去惡歸善，自然謝你。」那老者滿口回答道：「不敢，不敢。」沙僧道：「施主休講。師父可坐在這裡，等我和二哥去，一家扯一個來到你面前，你就念念那話兒，看那個害疼的就是真的，不疼的就是假的。」三藏道：「言之極當。」
沙僧果起在半空道：「二位住了手，我同你到師父面前辨個真假去。」這大聖放了手，那行者也放了手。沙僧攙住一個，叫道：「二哥，你也攙住一個。」果然攙住，落下雲頭，徑至草舍門外。三藏見了，就念緊箍兒咒。二人一齊叫苦道：「我們這等苦鬥，你還咒我怎的？莫念，莫念。」那長老本心慈善，遂住了口不念，卻也不認得真假。他兩個掙脫手，依然又打。這大聖道：「兄弟們保著師父，等我與他打到閻王前折辨去也。」那行者也如此說。二人抓抓掗掗，須臾又不見了。
八戒道：「沙僧，你既到水簾洞，看見假八戒挑著行李，怎麼不搶將來？」沙僧道：「那妖精見我使寶杖打他假沙僧，他就亂圍上來要拿，是我顧性命走了。及告菩薩，與行者復至洞口，他兩個打在空中，是我去掀翻他的石凳，打散他的小妖。只見一股瀑布泉水流，竟不知洞門開在何處，尋不著行李，所以空手回覆師命也。」八戒道：「你原來不曉得。我前年請他去時，先在洞門外相見。後被我說泛了他，他就跳下，去洞裡換衣來時，我看見他將身往水裡一鑽。那一股瀑布水流，就是洞門。想必那怪將我們包袱收在那裡面也。」三藏道：「你既知此門，你可趁他都不在，可先到他洞裡取出包袱，我們往西天去罷。他就來，我也不用他了。」八戒道：「我去。」沙僧說：「二哥，他那洞前有千數小猴，你一人恐弄他不過，反為不美。」八戒笑道：「不怕，不怕。」急出門，縱著雲霧，徑上花果山尋取行李不題。
卻說那兩個行者又打嚷到陰山背後，諕得那滿山鬼戰戰兢兢，藏藏躲躲。有先跑的，撞入陰司門裡，報上森羅寶殿道：「大王，背陰山上有兩個齊天大聖打將來也。」慌得那第一殿秦廣王傳報與二殿楚江王、三殿宋帝王、四殿卞城王、五殿閻羅王、六殿平等王、七殿泰山王、八殿都市王、九殿忤官王、十殿轉輪王：一殿轉一殿，霎時間，十王會齊，又著人飛報與地藏王。盡在森羅殿上，點聚陰兵，等擒真假。只聽得那強風滾滾，慘霧漫漫，二行者一翻一滾的打至森羅殿下。
陰君近前擋住道：「大聖有何事，鬧我幽冥？」這大聖道：「我因保唐僧西天取經，路過西梁國，至一山，有強賊截劫我師。是老孫打死幾個，師父怪我，把我逐回。我隨到南海菩薩處訴告，不知那妖精怎麼就綽著口氣，假變作我的模樣，在半路上打倒師父，搶奪了行李。師弟沙僧向我本山取討包袱，這妖假立師名，要往西天取經。沙僧逃遁至南海見菩薩，我正在側。他備說原因，菩薩又命我同他至花果山觀看，果被這廝占了我巢穴。我與他爭辨到菩薩處，其實相貌、言語等俱一般，菩薩也難辨真假。又與這廝打上天堂，眾神亦果難辨。因見我師，我師念緊箍咒試驗，與我一般疼痛。故此鬧至幽冥，望陰君與我查看生死簿，看假行者是何出身，快早追他魂魄，免教二心沌亂。」那怪亦如此說一遍。陰君聞言，即喚管簿判官一一從頭查勘，更無個假行者之名。再看毛蟲文簿，那猴子一百三十條，已是孫大聖幼年得道之時，大鬧陰司，消死名，一筆勾之。自後來，凡是猴屬，盡無名號。查勘畢，當殿回報。陰君各執笏，對行者道：「大聖，幽冥處既無名號可查，你還到陽間去折辨。」
正說處，只聽得地藏王菩薩道：「且住，且住。等我著諦聽與你聽個真假。」原來那諦聽是地藏菩薩經案下伏的一個獸名。他若伏在地下，一霎時，將四大部洲山川社稷，洞天福地之間，蠃蟲、鱗蟲、毛蟲、羽蟲、昆蟲、天仙、地仙、神仙、人仙、鬼仙，可以照鑒善惡，察聽賢愚。那獸奉地藏鈞旨，就於森羅庭院之中，俯伏在地。須臾，擡起頭來，對地藏道：「怪名雖有，但不可當面說破，又不能助力擒他。」地藏道：「當面說出便怎麼？」諦聽道：「當面說出，恐妖精惡發，搔擾寶殿，致令陰府不安。」又問：「何為不能助力擒拿？」諦聽道：「妖精神通，與孫大聖無二。幽冥之神，能有多少法力？故此不能擒拿。」地藏道：「似這般怎生祛除？」諦聽言：「佛法無邊。」地藏早已省悟，即對行者道：「你兩個形容如一，神通無二，若要辨明，須到雷音寺釋迦如來那裡，方得明白。」兩個一齊嚷道：「說的是，說的是。我和你西天佛祖之前折辨去。」那十殿陰君送出，謝了地藏，回上翠雲宮，著鬼使閉了幽冥關隘不題。
看那兩個行者飛雲奔霧，打上西天。有詩為證。詩曰：
人有二心生禍災，天涯海角致疑猜。欲思寶馬三公位，又憶金鑾一品臺。南征北討無休歇，東擋西除未定哉。禪門須學無心訣，靜養嬰兒結聖胎。
他兩個在那半空裡扯扯拉拉，抓抓掗掗，且行且鬥，直嚷至大西天靈鷲仙山雷音寶剎之外。早見那四大菩薩、八大金剛、五百阿羅、三千揭諦、比丘尼、比丘僧、優婆塞、優婆夷諸大聖眾，都到七寶蓮臺之下，淨聽如來說法。那如來正講到這：
「不有中有，不無中無。不色中色，不空中空。非有為有，非無為無。非色為色，非空為空。空即是空，色即是色。色無定色，色即是空。空無定空，空即是色。知空不空，知色不色。名為照了，始達妙音。」
概眾稽首皈依，流通誦讀之際，如來降天花普散繽紛，即離寶座，對大眾道：「汝等俱是一心，且看二心競鬥而來也。」
大眾舉目看之，果是兩個行者，吆天喝地，打至雷音勝境。慌得那八大金剛上前擋住道：「汝等欲往那裡去？」這大聖道：「妖精變作我的模樣，欲至寶蓮臺下，煩如來為我辨個虛實也。」眾金剛抵擋不住，直嚷至臺下，跪於佛祖之前，拜告道：「弟子保護唐僧，來造寶山，求取真經，一路上煉魔縛怪，不知費了多少精神。前至中途，偶遇強徒劫擄，委是弟子二次打傷幾人。師父怪我趕回，不容同拜如來金身。弟子無奈，只得投奔南海，見觀音訴苦。不期這個妖精假變弟子聲音、相貌，將師父打倒，把行李搶去。師弟悟淨尋至我山，被這妖假捏巧言，說有真僧取經之故。悟淨脫身至南海，備說詳細。觀音知之，遂令弟子同悟淨再至我山。因此，兩人比併真假，打至南海，又打到天宮，又曾打見唐僧，打見冥府，俱莫能辨認。故此大膽輕造，千乞大開方便之門，廣垂慈憫之念，與弟子辨明邪正，庶好保護唐僧親拜金身，取經回東土，永揚大教。」大眾聽他兩張口一樣聲，俱說一遍，眾亦莫辨。惟如來則通知之，正欲道破，忽見南下彩雲之間，來了觀音，參拜我佛。
我佛合掌道：「觀音尊者，你看那兩個行者，誰是真假？」菩薩道：「前日在弟子荒境，委不能辨。他又至天宮、地府，亦俱難認。特來拜告如來，千萬與他辨明辨明。」如來笑道：「汝等法力廣大，只能普閱周天之事，不能遍識周天之物，亦不能廣會周天之種類也。」菩薩又請示周天種類。如來才道：「周天之內有五仙：乃天、地、神、人、鬼。有五蟲：乃蠃、鱗、毛、羽、昆。這廝非天、非地、非神、非人、非鬼，亦非蠃、非鱗、非毛、非羽、非昆。又有四猴混世，不入十類之種。」菩薩道：「敢問是那四猴？」如來道：「第一是靈明石猴，通變化，識天時，知地利，移星換斗；第二是赤尻馬猴，曉陰陽，會人事，善出入，避死延生；第三是通臂猿猴，拿日月，縮千山，辨休咎，乾坤摩弄；第四是六耳獼猴，善聆音，能察理，知前後，萬物皆明。此四猴者，不入十類之種，不達兩間之名。我觀假悟空乃六耳獼猴也。此猴若立一處，能知千里外之事；凡人說話，亦能知之。故此善聆音，能察理，知前後，萬物皆明。與真悟空同像同音者，六耳獼猴也。」
那獼猴聞得如來說出他的本像，膽戰心驚，急縱身，跳起來就走。如來見他走時，即令大眾下手。早有四菩薩、八金剛、五百阿羅、三千揭諦、比丘僧、比丘尼、優婆塞、優婆夷、觀音、木叉，一齊圍繞。孫大聖也要上前，如來道：「悟空休動手，待我與你擒他。」那獼猴毛骨悚然，料著難脫，即忙搖身一變，變作個蜜蜂兒，往上便飛。如來將金缽盂撇起去，正蓋著那蜂兒，落下來。大眾不知，以為走了。如來笑云：「大眾休言。妖精未走，見在我這缽盂之下。」大眾一發上前，把缽盂揭起，果然見了本像，是一個六耳獼猴。孫大聖忍不住，掄起鐵棒，劈頭一下打死，至今絕此一種。如來不忍，道聲：「善哉！善哉！」大聖道：「如來不該慈憫他。他打傷我師父，搶奪我包袱，依律問他個得財傷人，白晝搶奪，也該個斬罪哩。」如來道：「你自快去保護唐僧來此求經罷。」大聖叩頭謝道：「上告如來得知：那師父定是不要我，我此去，若不收留，卻不又勞一番神思？望如來方便，把鬆箍兒咒念一念，褪下這個金箍，交還如來，放我還俗去罷。」如來道：「你休亂想，切莫放刁。我教觀音送你去，不怕他不收。好生保護他去，那時功成歸極樂，汝亦坐蓮臺。」
那觀音在傍聽說，即合掌謝了聖恩，領悟空，輒駕雲而去。隨後木叉行者、白鸚哥一同趕上。不多時，到了中途草舍人家。沙和尚看見，急請師父拜門迎接。菩薩道：「唐僧，前日打你的，乃假行者六耳獼猴也。幸如來知識，已被悟空打死。你今須是收留悟空，一路上魔障未消，必得他保護你，才得到靈山，見佛取經。再休嗔怪。」三藏叩頭道：「謹遵教旨。」
正拜謝時，只聽得正東上狂風滾滾，豬八戒背著兩個包袱，駕風而至。獃子見了菩薩，倒身下拜道：「弟子前日別了師父，至花果山水簾洞尋取包袱，果見一個假唐僧、假八戒，都被弟子打死，原是兩個猴身。卻入裡，方尋著包袱，當時查點，一物不少，卻駕風轉此。更不知兩行者下落如何？」菩薩把如來識怪之事說了一遍。那獃子十分歡喜，稱謝不盡。師徒們拜謝了，菩薩回海。卻都照舊合意同心，洗冤解怒。又謝了那村舍人家，整束行囊、馬匹，找大路而西。正是：
中道分離亂五行，降妖聚會合元明。神歸心舍禪方定，六識祛降丹自成。
畢竟這去，不知三藏幾時得面佛求經，且聽下回分解。
English
Two Minds Throw the Great Cosmos into Uproar; a Single Body Finds True Quiescence Hard to Cultivate
This Pilgrim and Sha Monk bowed farewell to the Bodhisattva and rose on two streams of auspicious light, leaving the South Sea. Now the Pilgrim's somersault cloud is swift, and Sha Monk's immortal cloud slower; the Pilgrim would go on ahead. Sha Monk caught him: "Brother, none of your hiding the head and showing the tail, going first to get your root set. Come, we go together." The Great Sage was true of heart, but Sha Monk had his doubts. So the two truly went together on the cloud. Before long they saw Mount Flower-Fruit. They brought down the cloud and looked carefully outside the cave: there truly was a Pilgrim, sitting high on the stone platform, drinking and making merry with the troop of monkeys. In looks he was the Great Sage's very twin: yellow hair and gold fillet, gold-pupiled fire eyes; on his body too a cotton cassock, at his waist a tiger-skin skirt; in his hand too a gold-banded iron staff; on his feet too a pair of deerskin boots; the same hairy face and thunder-god mouth, hollow cheeks and a jutting nose, wide ears and broad brow, tusks growing outward.
The Great Sage flared with rage: with one fling of his hand he left Sha Monk, drew the iron staff, and came on cursing: "What manner of fiend are you, to change yourself into my likeness, usurp my children and grandchildren, set yourself up in my immortal cave, and lord it in my name?" That Pilgrim, seeing him, made no answer at all, but met him with the iron staff. The two Pilgrims together — truly no telling true from false. A fine fight, ah:
Two staffs, two monkey fiends — no light matter, this meeting.Both would guard the imperial brother of the Tang; each works his feats to found a hero's name.The true monkey truly took the Buddha's discipline; the false fiend falsely claims a son of the Buddha's love.Because his powers are many and transforming, no true, no false — the two are matched.One the primordial single breath, the Sage Equal to Heaven; one the long-smelted sprite of a thousand wiles, the earth-shrinking fiend.This one the As-You-Will Gold-Banded Staff; that one the iron bar that follows the heart.Parry and ward yield no victory; hold and withstand yield no defeat.First they closed outside the cave; in a little while the battle rose to mid-sky.
The two, each treading his cloud-light, leaped fighting up into the ninth heaven.
Sha Monk at the side dared not strike. Seeing them fight, truly he could not tell true from false. To draw his blade and help one — he feared to wound the true. He bore it a long while, then leaped down the cliff, and with the demon-quelling precious staff struck to the outside of Water Curtain Cave, scattering the fiends in terror, overturning the stone benches, smashing every vessel of their wine and meat. He looked for the blue-felt bundles — nowhere in any corner. Now the Water Curtain Cave is a waterfall of flying spring that hangs over the cave mouth: from afar like a curtain of white cloth, from near at hand a vein of water — hence the name Water Curtain Cave. Sha Monk, not knowing its secret ways, could not find it. So he rose on a cloud, hurried up into the ninth heaven, whirling the precious staff, and still could not strike. The Great Sage said: "Sha Monk, since you cannot help, go back and tell the master: such and such has befallen; old Monkey will fight this fiend up to the South Sea, before the Bodhisattva on Mount Potala, and settle true from false there." He had scarcely spoken when that Pilgrim said the very same. Sha Monk, seeing that the two were alike in face and voice, without one hair of difference, black and white past telling, could only do as he was told, wheel his cloud, and go back to tell the Tang monk — but of that no more.
See those two Pilgrims, traveling and fighting, straight to the South Sea, straight to Mount Potala, striking and cursing, their shouts without pause. They soon startled the guardian devas, who reported into the Tide-Sound Cave: "Bodhisattva — truly two Sun Wukongs come fighting." The Bodhisattva, with Moksa the Pilgrim, the Boy of Wealth-in-Goodness, and the Dragon Maiden, came down from the lotus throne and out the door, calling: "Beast of calamity, where are you going?" The two seized each other in turn: "Bodhisattva, this fellow is indeed like your disciple. We fought from Water Curtain Cave, a long while, neither winning. Sha Wujing's fleshly eyes are dull, he could not tell us apart, and though he had strength he could not help; it was I who had him go back west and tell the master. I have fought this fellow to your precious mountain, to borrow the Bodhisattva's eye of wisdom, and have her tell your disciple true from false, wicked from right." He had scarcely spoken when that Pilgrim said the same word for word. The devas and the Bodhisattva looked a long while and could not tell them. The Bodhisattva said: "Let go your hands; stand on either side, and let me look again." They truly let go and stood at either side. This one said: "I am the true." That one said: "He is the false."
The Bodhisattva called Moksa and the boy forward and whispered: "Each of you hold one of them; I will chant the Tight-Fillet Spell in secret — the one who aches is true; the one who does not, false." The two did so, each holding one. The Bodhisattva murmured the spell in secret, and both cried out in pain together, hugging their heads and rolling on the ground, crying only: "Do not chant, do not chant!" The Bodhisattva stopped, and the two fell on each other again and brawled as before. The Bodhisattva, at her wits' end, ordered the devas and Moksa forward to help. The gods, fearing to wound the true one, dared not strike. The Bodhisattva called "Sun Wukong," and both answered. The Bodhisattva said: "You bore once the office of Keeper of the Heavenly Horses; when you wrecked the Heavenly Palace the divine generals all knew you. Go up to heaven, tell them apart, and bring back word." This Great Sage thanked her grace; and that Pilgrim thanked her grace too.
The two, pulling and hauling, shouting and fighting without pause, came straight to outside the Southern Gate of Heaven. The Wide-Gaze Heavenly King, in alarm, led the four heavenly generals Ma, Zhao, Wen, and Guan, and the gods of the gate, great and small, all with weapons raised to bar the way: "Where are you going? Is this a place for brawling?" The Great Sage said: "I was guarding the Tang monk west for the scriptures, and on the road beat some robbers to death; the Tang monk drove me home, and I went straight to the cliff of Potala to tell my grief to the Bodhisattva Guanyin. Who knew when this fiend had changed itself into my likeness, beaten the Tang monk down, and snatched the bundles. Sha Monk came to Mount Flower-Fruit to demand them, and found this fiend in possession of my den. Then he went to the cliff of Potala to petition the Bodhisattva, and saw me standing in attendance below the throne; Sha Monk swore it was I, who had ridden the somersault cloud and got there first to hoodwink her. The Bodhisattva is truly upright and clear: she did not believe Sha Monk, but ordered me to go with him to Mount Flower-Fruit and see with our own eyes. Truly this fiend is like old Monkey in looks; we fought from Water Curtain Cave to Mount Potala to see the Bodhisattva, and even she could not tell us. So we fought here, and beg the powers of the devas' eyes to tell me true from false." He had scarcely spoken when that Pilgrim told the same story, thus and so. The gods of heaven looked a long while and could not tell them either. The two bawled: "If you cannot tell us, clear the road — we are going to see the Jade Emperor!"
The gods could not hold them and opened the gate of heaven; they came straight to the Hall of Divine Mists. Marshal Ma and the four Celestial Masters Zhang, Ge, Xu, and Qiu reported: "Below there are two Sun Wukongs of a kind who have fought their way in the gate of heaven, calling to see the sovereign." Before the words were done the two came brawling in. The Jade Emperor in fright came down and stood in the precious hall, and asked: "You two — for what cause do you brawling disturb the Heavenly Palace, bawling your way to my very presence and seeking death?" The Great Sage said: "Ten thousand years! Ten thousand years! Your servant has turned to the faith and taken the discipline of the Buddha's gate, and will never again let his heart deceive or lie above. Only this fiend has changed itself into your servant's likeness —" and thus and so he told the whole story through, "and I beg you to tell my case true from false." That Pilgrim told it through likewise. The Jade Emperor at once summoned Pagoda-Bearer Heavenly King Li and ordered: "Bring the Demon-Revealing Mirror, and shine it on these two — which is true and which is false; let the false perish and the true stand." The Heavenly King took the mirror and shone it, and asked the Jade Emperor and the gods to look: in the mirror were two shadows of Sun Wukong — fillet, clothes, every hair the same. The Jade Emperor could not tell them either, and had them driven out of the hall.
This Great Sage laughed coldly; that Pilgrim laughed aloud for joy. Hauling hair and clutching necks they fought their way out of the gate of heaven again and dropped onto the western road, crying: "We two go to see the master, we two go to see the master."
Now Sha Monk, since leaving those two at Mount Flower-Fruit, traveled three days and nights more and came back to the farmhouse, and told the Tang monk the whole story. The Tang monk repented of himself: "At the time I only thought it was Sun Wukong who struck me the blow and snatched the bundles — who knew it was a fiend transformed into the Pilgrim?" Sha Monk told him further: "The fiend had counterfeited an elder too, and a white horse; and there was a Bajie carrying our bundles, and another changed into me. I could not hold my anger and struck one dead with my staff — a monkey fiend it was. That scattered them; and I went to tell my grief to the Bodhisattva. The Bodhisattva had me go again with brother to identify them, and that fiend was indeed the brother's very image. I could be of no help, and so came back first to tell you, master." Tripitaka heard and went pale with fright. Bajie laughed aloud: "Good, good, good! It has come true, what the old wife of this house said: she said there were several parties seeking scriptures — is this not another party?"
The whole household, old and young, came to ask Sha Monk: "Where have you been these days, seeking your travel money?" Sha Monk laughed: "I went to Mount Flower-Fruit in the eastern continent of Divine Land to demand the luggage of my eldest brother, then to Mount Potala in the South Sea to call on the Bodhisattva Guanyin, then back to Mount Flower-Fruit, and only then returned here." The old man asked: "How far is the journey out and back?" Sha Monk said: "Some two hundred thousand li and more." The old man said: "Grandfather! In these few days to go so far — nothing but riding the clouds could do it!" Bajie said: "Not riding the clouds — how else cross the sea?" Sha Monk said: "Ours hardly counts as walking; my eldest brother could go and come in a day or two." The household heard and said they must be immortals. Bajie said: "We are no immortals — but the immortals are our juniors!"
As they spoke they heard an uproar and shouting in mid-air. All hurried out to look: it was the two Pilgrims come fighting. Bajie, seeing, could not keep his hands still: "Let me go tell them apart." Good Idiot! He sprang up in haste and called into the air: "Brothers, no brawling — old Pig has come!" Both answered together: "Brother, come beat the fiend! Come beat the fiend!" The household, startled and delighted: "The arhats who ride the clouds and tread the mists have lodged with us; even one vowed to feed monks could not feed such good men." And they gave no thought to tea or meals, but served them the more. And they said: "These two Pilgrims may fight out something dreadful — earth overthrown, heaven turned — and work havoc here." The Tang monk saw that the old man smiled to his face and fretted behind it, and said: "Old patron, be at ease; do not fret and sigh. When I have subdued my disciple and turned him from evil to good, I will thank you." The old man answered again and again: "We dare not, we dare not." Sha Monk said: "Patron, say no more. Master, sit here; my second brother and I will go, each take one by the arm and bring him before you; then chant that spell of yours, and the one who aches is the true, and the one who does not is the false." The Tang monk said: "Well said indeed."
Sha Monk rose into mid-air: "You two, stop your hands. Come with me before the master, and we will tell true from false." This Great Sage let go; that Pilgrim let go too. Sha Monk took one by the arm and called: "Second brother, you take the other." And so they took them, brought down the cloud, and came straight to outside the thatched house. The Tang monk saw them and at once chanted the Tight-Fillet Spell. The two cried out together: "We fight this bitter fight, and you chant the spell on us? Do not chant, do not chant!" The elder, tender-hearted by nature, stopped and chanted no more — but still he could not tell true from false. The two tore free and went at it again. This Great Sage said: "Brothers, guard the master; I will fight him to King Yama's presence and plead the case there." That Pilgrim said the same. The two grappled and hauled, and in a moment were gone again.
Bajie said: "Sha Monk — since you were at Water Curtain Cave and saw the false Bajie carrying the bundles, why did you not snatch them back?" Sha Monk said: "When that fiend saw me strike his false Sha Monk with the precious staff, he closed round on me in a crowd to seize me, and I fled for my life. When I had told the Bodhisattva, and came again with the Pilgrim to the cave mouth, the two of them fought in the air, and I went and overturned his stone benches and scattered his little fiends. There was only that waterfall of running spring, and I could not tell where the cave mouth opened; I could not find the bundles, and so came back empty-handed to report to you, master." Bajie said: "So you did not know. When I went to fetch him home years ago, we met outside the cave mouth first. After I had talked him round he jumped down to change his clothes in the cave, and I saw him dive into the water. That waterfall is the cave mouth. No doubt the fiend has stowed our bundles inside." The Tang monk said: "Since you know the door, while they are both away slip into the cave, take out the bundles, and we will go to the Western Heaven. Let him come — I will have no more use for him." Bajie said: "I will go." Sha Monk said: "Second brother, there are a thousand or more little monkeys before his cave; alone you may not manage them, and it would turn out ill." Bajie laughed: "No fear, no fear." He hurried out the door, rose on cloud and mist, and made straight for Mount Flower-Fruit to find the luggage — but of that no more.
Now the two Pilgrims fought and brawled their way to the back of the Shadow Mountain, and the ghosts of the whole mountain trembled and hid. Some who ran ahead burst into the gates of the netherworld and reported up to the Hall of the Kings of Darkness: "Sovereign — on the Shadow Mountain are two Great Sages Equal to Heaven come fighting." The King Qin of the First Hall sent word in terror to King Chu of the Second Hall, King Song of the Third, King Bian of the Fourth, King Yama of the Fifth, King Ping of the Sixth, King Taishan of the Seventh, King Dushi of the Eighth, King Wuguan of the Ninth, and King Zhuanlun of the Tenth; hall passed word to hall, and in a moment the ten kings were gathered; and they sent men flying to tell the Bodhisattva Ksitigarbha. All on the Hall of Darkness, they mustered the armies of the dead to lie in wait to catch the true and false. They heard a fierce wind rolling and a dismal fog spreading, and the two Pilgrims, tumbling and rolling, fought down to below the Hall of Darkness.
The kings of the dead came near and barred the way: "Great Sage, what matter brings you brawling into our dark realm?" This Great Sage said: "I was guarding the Tang monk west for the scriptures, and passing through the Kingdom of Western Liang came to a mountain where robbers waylaid my master. Old Monkey beat several to death; the master blamed me and drove me home. I went to the Bodhisattva at the South Sea to tell my grief, and who knew how this fiend caught the drift of it and counterfeited my likeness, struck down my master on the road, and snatched the luggage. My brother Sha Monk came to my own mountain to demand the bundles, and this fiend set up falsely under my master's name, meaning to fetch the scriptures west himself. Sha Monk fled to the South Sea to see the Bodhisattva — I was standing by. He told the whole matter, and the Bodhisattva had me go with him to Mount Flower-Fruit to look, and truly this fellow had seized my den. I fought my case with him to the Bodhisattva's presence — in looks and speech alike, and even she could not tell true from false. Then we fought up to heaven, and the gods truly could not tell us. We came before my master, and my master chanted the Tight-Fillet Spell to test us, and the pain was the same for both. So we have brawled our way to the dark realm, and I beg the kings of the dead to search the Register of Life and Death, and see of what stock this false Pilgrim is, and send his soul after him quickly, that two hearts may no longer work confusion." The fiend said the same word for word. The kings heard and called the registrar judges to search from the beginning — and there was no name of any false Pilgrim. They looked again in the rolls of furred creatures: of monkeys one hundred and thirty entries; but since the Great Sage Sun in his early years, when he won the Way, wreaked havoc in the courts of darkness and struck out his own death-name with one stroke of the brush, all of the monkey kind since have gone unregistered. The search done, they reported before the hall. The kings, tablets in hand, said to the Pilgrim: "Great Sage, here in the dark realm there is no name to search; go back to the world of light and plead your case."
As they spoke they heard the Bodhisattva Ksitigarbha: "Wait, wait. Let my Listener hear for you, and tell true from false." Now the Listener is a beast that crouches beneath Ksitigarbha's reading desk. If it lies close to the ground, in a moment it can mirror the hills and rivers and the altars of state of the four great continents, and all the cave-heavens and blessed lands; it can mirror good and evil, and hear out wise and foolish, among the shell-less, the scaled, the furred, the feathered, and the creeping creatures, and the celestials, earthly immortals, spirits, human immortals, and ghost immortals. The beast, taking Ksitigarbha's command, lay prone in the courtyard of the Hall of Darkness. In a moment it raised its head and said to Ksitigarbha: "The fiend's name I know — but it must not be spoken to his face, and I cannot help to seize him." Ksitigarbha said: "What if it were said to his face?" The Listener said: "Said to his face, I fear the fiend's wrath would break out and trouble the precious hall, and the dark realm would know no peace." And when asked: "Why can you not help to seize him?" The Listener said: "The fiend's powers are one with the Great Sage Sun's. What strength have the gods of the dark realm? So I cannot seize him." Ksitigarbha said: "If so, how shall he be driven out?" The Listener said: "The Buddha's law is boundless." Ksitigarbha understood at once, and said to the Pilgrim: "You two are one in face and one in power. To settle it you must go to the Tathagata Shakyamuni at the Thunderclap Monastery; only there will it be made clear." Both shouted together: "Rightly said, rightly said! Let us go plead it before the Buddha of the Western Heaven." The kings of the ten halls saw them out and thanked Ksitigarbha, who returned to the Cloud-Tinted Palace and had the ghost officers shut the passes of the dark realm — but of that no more.
See those two Pilgrims flying on cloud and racing on mist, fighting their way up to the Western Heaven. There is a poem to prove it. The poem says:
When a man harbors two hearts, calamity is bred, and doubt and suspicion to the sky's edge and the sea's corner.He hankers after the precious horse and the rank of the three dukes; he hankers after the gold hall and the seat of the first grade.Campaigning south and fighting north, never a rest; barring east and clearing west, never settled.The gate of Chan must learn the art of no-mind: nurture the child in stillness, and the sacred embryo will form.
The two of them, in mid-air, pulling and hauling, grappling and clutching, traveling and fighting, brawled their way straight to the outside of the Thunderclap Precious Monastery on Vulture Peak, the immortal mountain of the far west. There, behold, the Four Great Bodhisattvas, the Eight Great Vajras, the five hundred arhats, the three thousand revealers, the nuns and monks and laymen and laywomen — all the host of saints — were gathered below the seven-jeweled lotus throne, listening in silence to the Tathagata preach. The Tathagata was just come to this:
"Where there is being without being, there is non-being without non-being. Where there is form without form, emptiness without emptiness. Not-being serves as being; not-non-being serves as non-being. Not-form serves as form; not-emptiness serves as emptiness. Emptiness is just emptiness; form is just form. Form has no abiding form — form is emptiness. Emptiness has no abiding emptiness — emptiness is form. To know emptiness as not-empty, to know form as not-form: this is called clear illumination, and only so is the wondrous sound reached."
The whole assembly bowed their heads in homage; and while the words were passing from hand to hand, being read and recited, the Tathagata let down heavenly flowers, scattered in radiance over all, left the precious throne, and said to the assembly: "You are all of one mind; behold now two minds come contending and fighting."
The assembly raised their eyes: truly two Pilgrims, shouting at heaven and hounding earth, fighting their way to the holy ground of Thunderclap. In alarm the Eight Great Vajras came forward to bar the way: "Where would you two go?" This Great Sage said: "A fiend has changed itself into my likeness, and I have come to the precious lotus throne to beg the Tathagata to tell my case false or true." The vajras could not hold them; they came brawling to below the throne, and knelt before the Buddha and pleaded: "Your disciple guarded the Tang monk and came to this precious mountain to seek the true scriptures, smelting demons and binding monsters all the way, spending spirit past counting. On the way we fell in with robbers who plundered us, and it is true your disciple wounded several men a second time. The master blamed me and drove me home, and would not let me come with him to worship the Tathagata's golden body. Helpless, your disciple could only flee to the South Sea and tell his grief to Guanyin. Who knew this fiend would counterfeit your disciple's voice and face, strike the master down, and snatch the luggage. My brother Wujing came looking for me at my mountain, and this fiend plied him with cunning words, pretending there was another true monk for the scriptures. Wujing got free and came to the South Sea and told it in full. When Guanyin knew it she had your disciple go again with Wujing to my mountain; and so, the two of us matching true against false, we fought to the South Sea, and fought to the Heavenly Palace, and fought before the Tang monk, and fought before the courts of darkness — and none could tell us apart. So I have dared to come in boldly, and beg with all my might that the gate of expediency be thrown open and the thought of mercy spread wide, to make clear to your disciple wicked from right — that I may guard the Tang monk to worship the golden body, fetch the scriptures back to the Land of the East, and exalt the great teaching forever." The assembly heard the two mouths in one voice, each telling it through, and could not tell them either. Only the Tathagata knew it all, and was on the point of speaking — when he saw, from the colored clouds of the south, Guanyin coming to do reverence to the Buddha.
The Buddha joined his palms: "Venerable Guanyin — of those two Pilgrims, which is true and which is false?" The Bodhisattva said: "The other day in your disciple's poor domain I truly could not tell. They went on to the Heavenly Palace and the courts of darkness, and none could tell them. I have come expressly to tell the Tathagata: I beg you, make it clear for them." The Tathagata laughed: "Your powers are vast, but you can survey all that comes to pass within the compass of heaven; you cannot know every creature within it, nor gather every kind." The Bodhisattva begged to hear the kinds within the compass of heaven. The Tathagata then said: "Within the compass of heaven there are five orders of immortals — celestials, earthly, spirits, humans, and ghosts; and five orders of creatures — the shell-less, the scaled, the furred, the feathered, and the creeping. This fellow is not celestial, not earthly, not spirit, not human, not ghost; nor shell-less, nor scaled, nor furred, nor feathered, nor creeping. And there are four monkeys who range the world and are not entered in any of the ten kinds." The Bodhisattva said: "May I ask which four monkeys?" The Tathagata said: "The first is the Stone Monkey of Numinous Brightness: it masters transformations, knows the seasons of heaven and the advantages of earth, and can shift the stars and change the Dipper. The second is the Red-Buttocks Horse Monkey: it knows the dark and the light, is skilled in the affairs of men, at ease in going and coming, and can put off death and lengthen life. The third is the Long-Armed Gibbon: it can take sun and moon in hand, shrink a thousand mountains, tell the lucky from the ill, and sport with all between heaven and earth. The fourth is the Macaque of Six Ears: it is quick to hear every sound, can read the reason of things, knows past and future, and understands the ten thousand things. These four monkeys are not entered among the ten kinds and are beyond the names of the two regions. And I see that the false Wukong is a Macaque of Six Ears. Set in one place, this monkey knows what passes a thousand li away; whatever men say, it knows it too. So it is quick to hear every sound, can read the reason of things, knows past and future, and understands the ten thousand things. The one who is the very image and voice of the true Wukong — that is the Macaque of Six Ears."
The macaque, hearing the Tathagata speak out its stock, trembled to the marrow; it sprang up in haste and leaped away to run. The Tathagata, seeing it flee, at once ordered the assembly to strike. Already the four bodhisattvas, the eight vajras, the five hundred arhats, the three thousand revealers, the monks and nuns, the laymen and laywomen, Guanyin and Moksa closed round it in a ring. The Great Sage Sun would have pressed forward too, but the Tathagata said: "Wukong, stay your hand; I will take him for you." The macaque's hair stood and its bones chilled; knowing it could not escape, it shook itself in haste and changed into a bee, and flew upward. The Tathagata tossed up the golden alms bowl, and it came down squarely over the bee and fell to the ground. The assembly, not knowing, thought it had escaped. The Tathagata laughed: "Say nothing, all of you. The fiend is not gone: it is under my bowl this moment." The whole assembly pressed forward, lifted the bowl, and there indeed was its true form — a Macaque of Six Ears. The Great Sage Sun could not contain himself: swinging the iron staff he dealt it one blow on the head and killed it — and to this day that kind is no more. The Tathagata, in pity, murmured: "Good indeed! Good indeed!" The Great Sage said: "The Tathagata should not pity it. It wounded my master and robbed my bundles; by the law it should be tried for taking goods and wounding men, for robbery in broad daylight — the axe would be its desert." The Tathagata said: "Go quickly now and guard the Tang monk, and come here to seek the scriptures." The Great Sage kowtowed in thanks: "I report to the Tathagata: that master will certainly not have me. If I go and he will not take me back, shall I have wearied myself for nothing again? I beg the Tathagata's grace: chant the Loosening-the-Fillet Spell, take off this gold fillet, return it to you, and let me leave the cloth and go home a layman." The Tathagata said: "Do not let your thoughts run wild, and no slyness. I will have Guanyin take you back; he dare not refuse you. Guard him well, and when the work is done you will reach the Utmost Bliss, and you too shall sit on a lotus throne."
Guanyin, hearing this at hand, joined her palms, thanked the holy grace, took Wukong, and rode away on a cloud; behind them Moksa the Pilgrim and the white parrot followed at speed. In no time they were at the farmhouse on the road. Sha Monk saw them and hastily begged the master to come to the gate in welcome. The Bodhisattva said: "Tang monk — the one who struck you was the false Pilgrim, the Macaque of Six Ears. Happily the Tathagata knew it, and Wukong has beaten it dead. You must take Wukong back now: the impediments on the road are not yet spent, and you need his guarding to reach Vulture Peak, see the Buddha, and fetch the scriptures. Blame him no more." Tripitaka kowtowed: "I obey your holy command."
As they bowed in thanks, they heard a wild wind rolling in from the due east: Zhu Bajie, two bundles on his back, came riding the wind. The Idiot, seeing the Bodhisattva, flung himself down in worship: "Your disciple, the other day, left the master and went to Water Curtain Cave on Mount Flower-Fruit for the bundles, and truly found a false Tang monk and a false Bajie — both beaten dead by your disciple: monkeys' bodies both. Then I went inside and found the bundles; I counted them over, and not one thing missing, and rode the wind back here. But what has become of the two Pilgrims, I do not know." The Bodhisattva told how the Tathagata had known the fiend, and the Idiot was overjoyed and thanked her without end. Master and disciples bowed their thanks, and the Bodhisattva returned to the sea. Then all as before, one in heart and mind, they washed away the grudge and laid aside the anger. They thanked the household too, packed the bags and readied the horse, and took the great road west. Truly:
Parted in mid-course, the five elements were in disarray; the fiend subdued, they meet again, and the primal light is whole.The spirit returns to the heart's chamber, and only then is Chan at rest; the six senses driven out and down, the elixir forms of itself.
But when Tripitaka would come face to face with the Buddha and gain the scriptures on this journey — who could say? Listen to the next chapter to find out.
Chapter 59
Traditional Chinese
第五十九回 唐三藏路阻火焰山 孫行者一調芭蕉扇
若干種性本來同，海納無窮。千思萬慮終成妄，般般色色和融。有日功完行滿，圓明法性高隆。休教差別走西東，緊鎖牢籠。收來安放丹爐內，煉得金烏一樣紅。朗朗輝輝嬌艷，任教出入乘龍。
話表三藏遵菩薩教旨，收了行者，與八戒、沙僧剪斷二心，鎖籠猿馬，同心戮力，趕奔西天。說不盡光陰似箭，日月如梭。歷過了夏月炎天，卻又值三秋霜景。但見那：
薄雲斷絕西風緊，鶴鳴遠岫霜林錦。光景正蒼涼，山長水更長。征鴻來北塞，玄鳥歸南陌。客路怯孤單，衲衣容易寒。
師徒四眾進前行處，漸覺熱氣蒸人。三藏勒馬道：「如今正是秋天，卻怎返有熱氣？」八戒道：「原來不知。西方路上有個斯哈哩國，乃日落之處，俗呼為天盡頭。若到申酉時，國王差人上城，擂鼓吹角，混雜海沸之聲。日乃太陽真火，落於西海之間，如火淬水，接聲滾沸。若無鼓角之聲混耳，即振殺城中小兒。此地熱氣蒸人，想必到日落之處也。」大聖聽說，忍不住笑道：「獃子莫亂談。若論斯哈哩國，正好早哩。似師父朝三暮二的這等擔閣，就從小至老，老了又小，老小三生，也還不到。」八戒道：「哥啊！據你說，不是日落之處，為何這等酷熱？」沙僧道：「想是天時不正，秋行夏令故也。」他三個正都爭講，只見那路傍有座莊院，乃是紅瓦蓋的房舍，紅磚砌的垣牆，紅油門扇，紅漆板榻，一片都是紅的。三藏下馬道：「悟空，你去那人家問個消息，看那炎熱之故何也？」
大聖收了金箍棒，整肅衣裳，扭捏作個斯文氣象，綽下大路，徑至門前觀看。那門裡忽然走出一個老者，但見他：
穿一領黃不黃紅不紅的葛布深衣，戴一頂青不青皂不皂的篾絲涼帽。手中拄一根彎不彎直不直暴節竹杖，足下踏一雙新不新舊不舊𢯌靸䩺鞋。面似紅銅，鬚如白練。兩道壽眉遮碧眼，一張咍口露金牙。
那老者猛擡頭，看見行者，吃了一驚，拄著竹杖，喝道：「你是那裡來的怪人？在我這門首何幹？」行者答禮道：「老施主休怕我，我不是甚麼怪人。貧僧是東土大唐欽差上西方求經者。師徒四人，適至寶方，見天氣蒸熱，一則不解其故，二來不知地名，特拜問指教一二。」那老者卻才放心，笑云：「長老勿罪。我老漢一時眼花，不識尊顏。」行者道：「不敢。」老者又問：「令師在那條路上？」行者道：「那南首大路上立的不是？」老者教：「請來，請來。」行者歡喜，把手一招，三藏即同八戒、沙僧，牽白馬，挑行李近前，都對老者作禮。
老者見三藏丰姿標致，八戒、沙僧相貌奇稀，又驚又喜。只得請入裡坐，教小的們看茶，一壁廂辦飯。三藏聞言，起身稱謝道：「敢問公公：貴處遇秋，何返炎熱？」老者道：「敝地喚做火焰山，無春無秋，四季皆熱。」三藏道：「火焰山卻在那邊？可阻西去之路？」老者道：「西方卻去不得。那山離此有六十里遠，正是西方必由之路，卻有八百里火焰，四週圍寸草不生。若過得山，就是銅腦蓋，鐵身軀，也要化成汁哩。」三藏聞言，大驚失色，不敢再問。
只見門外一個少年男子，推一輛紅車兒，住在門傍，叫聲：「賣糕。」大聖拔根毫毛，變個銅錢，問那人買糕。那人接了錢，不論好歹，揭開車兒上衣裹，熱氣騰騰，拿出一塊糕，遞與行者。行者托在手中，好似火裡燒的灼炭，煤爐內的紅釘。你看他左手倒在右手，右手換在左手，只道：「熱熱熱，難吃難吃！」那男子笑道：「怕熱，莫來這裡，這裡是這等熱。」行者道：「你這漢子好不明理。常言道：『不冷不熱，五穀不結。』他這等熱得很，你這糕粉自何而來？」那人道：「若知糕粉米，敬求鐵扇仙。」行者道：「鐵扇仙怎的？」那人道：「鐵扇仙有柄芭蕉扇，求得來，一扇息火，二扇生風，三扇下雨。我們就布種，及時收割，故得五穀養生；不然，誠寸草不能生也。」
行者聞言，急抽身走入裡面，將糕遞與三藏道：「師父放心，且莫隔年焦著。吃了糕，我與你說。」長老接糕在手，向本宅老者道：「公公請糕。」老者道：「我家的茶飯未奉，敢吃你糕？」行者笑道：「老人家，茶飯倒不必賜，我問你：鐵扇仙在那裡住？」老者道：「你問他怎的？」行者道：「適才那賣糕人說，此仙有柄芭蕉扇。求將來，一扇息火，二扇生風，三扇下雨，你這方布種收割，才得五穀養生。我欲尋他討來搧息火燄山過去，且使這方依時收種，得安生也。」老者道：「固有此說，你們卻無禮物，恐那聖賢不肯來也。」三藏道：「他要甚禮物？」老者道：「我這裡人家，十年拜求一度。四豬四羊、花紅表裡、異香時果、雞鵝美酒，沐浴虔誠，拜到那仙山，請他出洞，至此施為。」行者道：「那山坐落何處？喚甚地名？有幾多里數？等我問他要扇子去。」老者道：「那山在西南方，名喚翠雲山。山中有一仙洞，名喚芭蕉洞。我這裡眾信人等去拜仙山，往回要走一月，計有一千四百五六十里。」行者笑道：「不打緊，就去就來。」那老者道：「且住，吃些茶飯，辦些乾糧，須得兩人做伴。那路上沒有人家，又多狼虎，非一日可到，莫當耍子。」行者笑道：「不用，不用。我去也。」說一聲，忽然不見。那老者慌張道：「爺爺呀！原來是騰雲駕霧的神人也。」
且不說這家子供奉唐僧加倍。卻說那行者霎時徑到翠雲山，按住祥光，正自找尋洞口，只聞得丁丁之聲，乃是山林內一個樵夫伐木。行者即趨步至前，又聞得他道：
「雲際依依認舊林，斷崖荒草路難尋。西山望見朝來雨，南澗歸時渡處深。」
行者近前作禮道：「樵哥，問訊了。」那樵子撇了柯斧，答禮道：「長老何往？」行者道：「敢問樵哥，這可是翠雲山？」樵子道：「正是。」行者道：「有個鐵扇仙的芭蕉洞，在何處？」樵子笑道：「這芭蕉洞雖有，卻無個鐵扇仙，只有個鐵扇公主，又名羅剎女。」行者道：「人言他有一柄芭蕉扇，能熄得火焰山，敢是他麼？」樵子道：「正是，正是。這聖賢有這件寶貝，善能熄火，保護那方人家，故此稱為鐵扇仙。我這裡人家用不著他，只知他叫做羅剎女，乃大力牛魔王妻也。」
行者聞言，大驚失色，心中暗想道：「又是冤家了。當年伏了紅孩兒，說是這廝養的。前在那解陽山破兒洞遇他叔子，尚且不肯與水，要作報仇之意；今又遇他父母，怎生借得這扇子耶？」樵子見行者沉思默慮，嗟嘆不已，便笑道：「長老，你出家人，有何憂疑？這條小路兒向東去，不尚五六里，就是芭蕉洞，休得心焦。」行者道：「不瞞樵哥說，我是東土唐朝差往西天求經的唐僧大徒弟，前年在火雲洞，曾與羅剎之子紅孩兒有些言語，但恐羅剎懷仇不與，故生憂疑。」樵子道：「大丈夫鑒貌辨色，只以求扇為名，莫認往時之溲話，管情借得。」行者聞言，深深唱個大喏道：「謝樵哥教誨，我去也。」
遂別了樵夫，徑至芭蕉洞口。但見那兩扇門緊閉牢關，洞外風光秀麗。好去處！正是那：
山以石為骨，石作土之精。煙霞含宿潤，苔蘚助新青。嵯峨勢聳欺蓬島，幽靜花香若海瀛。幾樹喬松棲野鶴，數株衰柳語山鶯。誠然是千年古跡，萬載仙蹤。碧梧鳴彩鳳，活水隱蒼龍。曲逕蓽蘿垂掛，石梯藤葛攀籠。猿嘯翠巖忻月上，鳥啼高樹喜晴空。兩林竹蔭涼如雨，一逕花濃沒繡絨。時見白雲來遠岫，略無定體漫隨風。
行者上前叫：「牛大哥，開門，開門。」呀的一聲，洞門開了，裡邊走出一個毛兒女，手中提著花籃，肩上擔著鋤子。真個是一身藍縷無妝飾，滿面精神有道心。行者上前迎著合掌道：「女童，累你轉報公主一聲：我本是取經的和尚，在西方路上，難過火焰山，特來拜借芭蕉扇一用。」那毛女道：「你是那寺裡和尚？叫甚名字？我好與你通報。」行者道：「我是東土來的，叫做孫悟空和尚。」
那毛女即便回身，轉於洞內，對羅剎跪下道：「奶奶，洞門外有個東土來的孫悟空和尚，要見奶奶，拜求芭蕉扇，過火焰山一用。」那羅剎聽見「孫悟空」三字，便似撮鹽入火，火上澆油，骨都都紅生臉上，惡狠狠怒發心頭。口中罵道：「這潑猴！今日來了。」叫：「丫鬟，取披掛，拿兵器來。」隨即取了披掛，拿兩口青鋒寶劍，整束出來。行者在洞外閃過，偷看怎生打扮。只見他：
頭裹團花手帕，身穿納錦雲袍。腰間雙束虎觔絛，微露繡裙偏綃。鳳嘴弓鞋三寸，龍鬚膝褲金銷。手提寶劍怒聲高，兇比月婆容貌。
那羅剎出門，高叫道：「孫悟空何在？」行者上前，躬身施禮道：「嫂嫂，老孫在此奉揖。」羅剎咄的一聲道：「誰是你的嫂嫂？那個要你奉揖？」行者道：「尊府牛魔王，當初曾與老孫結義，乃七兄弟之親。今聞公主是牛大哥令正，安得不以嫂嫂稱之？」羅剎道：「你這潑猴！既有兄弟之親，如何坑陷我子？」行者佯問道：「令郎是誰？」羅剎道：「我兒是號山枯松澗火雲洞聖嬰大王紅孩兒。被你傾了，我們正沒處尋你報仇，你今上門納命，我肯饒你？」行者滿臉陪笑道：「嫂嫂原來不察理，錯怪了老孫。你令郎因是捉了師父，要蒸要煮，幸虧了觀音菩薩收他去，救出我師。他如今現在菩薩處做善財童子，實受了菩薩正果，不生不滅，不垢不淨，與天地同壽，日月同庚。你倒不謝老孫保命之恩，返怪老孫，是何道理？」羅剎道：「你這個巧嘴的潑猴！我那兒雖不傷命，再怎生得到我的跟前，幾時能見一面？」行者笑道：「嫂嫂要見令郎，有何難處？你且把扇子借我，搧息了火，送我師父過去，我就到南海菩薩處請他來見你，就送扇子還你，有何不可？那時節，你看他可曾損傷一毫？如有些須之傷，你也怪得有理；如比舊時標致，還當謝我。」羅剎道：「潑猴！少要饒舌，伸過頭來，等我砍上幾劍：若受得疼痛，就借扇子與你；若忍耐不得，教你早見閻君。」行者叉手向前，笑道：「嫂嫂切莫多言。老孫伸著光頭，任尊意砍上多少，但沒氣力便罷。是必借扇子用用。」那羅剎不容分說，雙手掄劍，照行者頭上乒乒乓乓，砍有十數下，這行者全不認真。羅剎害怕，回頭要走。行者道：「嫂嫂那裡去？快借我使使。」那羅剎道：「我的寶貝原不輕借。」行者道：「既不肯借，吃你老叔一棒。」
好猴王，一隻手扯住，一隻手去耳內掣出棒來，幌一幌，有碗來粗細。那羅剎掙脫手，舉劍來迎。行者隨又掄棒便打。兩個在翠雲山前，不論親情，卻只講仇隙。這一場好殺：
裙釵本是修成怪，為子懷仇恨潑猴。行者雖然生狠怒，因師路阻讓娥流。先言拜借芭蕉扇，不展驍雄耐性柔。羅剎無知掄劍砍，猴王有意說親由。女流怎與男兒鬥，到底男剛壓女流。這個金箍鐵棒多兇猛，那個霜刃青鋒甚緊稠。劈面打，照頭丟，恨苦相持不罷休。左擋右遮施武藝，前迎後架騁奇謀。卻才鬥到沉酣處，不覺西方墜日頭。羅剎忙將真扇子，一搧揮動鬼神愁。
那羅剎女與行者相持到晚，見行者棒重，卻又解數周密，料鬥他不過，即便取出芭蕉扇，幌一幌，一扇陰風，把行者搧得無影無形，莫想收留得住。這羅剎得勝回歸。
那大聖飄飄蕩蕩，左沉不能落地，右墜不得存身。就如旋風翻敗葉，流水淌殘花。滾了一夜，直至天明，方才落在一座山上，雙手抱住一塊峰石。定性良久，仔細觀看，卻才認得是小須彌山。大聖長嘆一聲道：「好利害婦人！怎麼就把老孫送到這裡來了？我當年曾記得在此處告求靈吉菩薩降黃風怪救我師父。那黃風嶺至此直南上有三千餘里，今在西路轉來，乃東南方隅，不知有幾萬里。等我下去問靈吉菩薩一個消息，好回舊路。」
正躊躇間，又聽得鐘聲響亮，急下山坡，徑至禪院。那門前道人認得行者的形容，即入裡面報道：「前年來請菩薩去降黃風怪的那個毛臉大聖又來了。」菩薩知是悟空，連忙下寶座相迎，入內施禮道：「恭喜，取經來耶？」悟空答道：「正好未到，早哩，早哩。」靈吉道：「既未曾得到雷音，何以回顧荒山？」行者道：「自上年蒙盛情降了黃風怪，一路上不知歷過多少苦楚。今到火焰山，不能前進，詢問土人，說有個鐵扇仙，芭蕉扇搧得火滅，老孫特去尋訪。原來那仙是牛魔王的妻，紅孩兒的母。他說我把他兒子做了觀音菩薩的童子，不得常見，恨我為仇，不肯借扇，與我爭鬥。他見我的棒重難撐，遂將扇子把我一搧，搧得我悠悠蕩蕩，直至於此，方才落住。故此輕造禪院，問個歸路。此處到火焰山，不知有多少里數？」靈吉笑道：「那婦人喚名羅剎女，又叫做鐵扇公主。他的那芭蕉扇本是崑崙山後，自混沌開闢以來，天地產成的一個靈寶，乃太陰之精葉，故能滅火氣。假若搧著人，要飄八萬四千里，方息陰風。我這山到火焰山，只有五萬餘里，此還是大聖有留雲之能，故止住了；若是凡人，正好不得住也。」行者道：「利害，利害！我師父卻怎生得度那方？」靈吉道：「大聖放心。此一來，也是唐僧的緣法，合教大聖成功。」行者道：「怎見成功？」靈吉道：「我當年受如來教旨，賜我一粒定風丹、一柄飛龍杖。飛龍杖已降了風魔。這定風丹尚未曾見用，如今送了大聖，管教那廝搧你不動，你卻要了扇子，搧息火，卻不就立此功也？」行者低頭作禮，感謝不盡。那菩薩即於衣袖中取出一個錦袋兒，將那一粒定風丹，與行者安在衣領裡邊，將針線緊緊縫了。送行者出門道：「不及留款。往西北上去，就是羅剎的山場也。」
行者辭了靈吉，駕觔斗雲，徑返翠雲山，頃刻而至。使鐵棒打著洞門叫道：「開門，開門！老孫來借扇子使使哩。」慌得那門裡女童即忙來報：「奶奶，借扇子的又來了。」羅剎聞言，心中悚懼道：「這潑猴真有本事。我的寶貝搧著人，要去八萬四千里，方能停止；他怎麼才吹去，就回來也？這番等我一連搧他兩三扇，教他找不著歸路。」急縱身，結束整齊，雙手提劍，走出門來道：「孫行者，你不怕我，又來尋死？」行者笑道：「嫂嫂勿得慳吝，是必借我使使，保得唐僧過山，就送還你。我是個志誠有餘的君子，不是那借物不還的小人。」羅剎又罵道：「潑猢猻！好沒道理，沒分曉。奪子之仇，尚未報得；借扇之意，豈得如心？你不要走，吃我老娘一劍。」大聖公然不懼，使鐵棒劈手相迎。他兩個往往來來，戰經五七回合，羅剎女手軟難掄，孫行者身強善敵。他見事勢不諧，即取扇子，望行者搧了一扇，行者巍然不動。行者收了鐵棒，笑吟吟的道：「這番不比那番，任你怎麼搧來，老孫若動一動，就不算漢子。」那羅剎又搧兩扇。果然不動。羅剎慌了，急收寶貝轉回，走入洞裡，將門緊緊關上。
行者見他閉了門，卻就弄個手段，拆開衣領，把定風丹噙在口中。搖身一變，變作一個蟭蟟蟲兒，從他門隙處鑽進。只見羅剎叫道：「渴了，渴了，快拿茶來。」近侍女童，即將香茶一壺，沙沙的滿斟一碗，沖起茶沫漕漕。行者見了歡喜，嚶的一翅，飛在茶沫之下。那羅剎渴極，接過茶，兩三氣都吃了。行者已到他肚腹之內，現原身，厲聲高叫道：「嫂嫂，借扇子我使使。」羅剎大驚失色，叫：「小的們，關了前門否？」俱說：「關了。」他又說：「既關了門，孫行者如何在家裡叫喚？」女童道：「在你身上叫哩。」羅剎道：「孫行者，你在那裡弄術哩？」行者道：「老孫一生不會弄術，都是些真手段，實本事，已在尊嫂尊腹之內耍子，已見其肺肝矣。我知你也饑渴了，我先送你個坐碗兒解渴。」卻就把腳往下一登。那羅剎小腹之中疼痛難禁，坐於地下叫苦。行者道：「嫂嫂休得推辭，我再送你個點心充饑。」又把頭往上一頂。那羅剎心痛難禁，只在地上打滾，疼得他面黃唇白，只叫：「孫叔叔饒命。」
行者卻才收了手腳道：「你才認得叔叔麼？我看牛大哥情上，且饒你性命。快將扇子拿來我使使。」羅剎道：「叔叔，有扇，有扇，你出來拿了去。」行者道：「拿扇子我看了出來。」羅剎即叫女童拿一柄芭蕉扇，執在傍邊。行者探到喉嚨之上見了道：「嫂嫂，我既饒你性命，不在腰肋之下搠個窟窿出來，還自口出。你把口張三張兒。」那羅剎果張開口。行者還作個蟭蟟蟲，先飛出來，丁在芭蕉扇上。那羅剎不知，連張三次，叫：「叔叔出來罷。」行者化原身，拿了扇子，叫道：「我在此間不是？謝借了，謝借了。」拽開步，往前便走。小的們連忙開了門，放他出洞。
這大聖撥轉雲頭，徑回東路，霎時按落雲頭，立在紅磚壁下。八戒見了，歡喜道：「師父，師兄來了，來了。」三藏即與本莊老者同沙僧出門接著，同至舍內。把芭蕉扇靠在旁邊道：「老官兒，可是這個扇子？」老者道：「正是，正是。」唐僧喜道：「賢徒有莫大之功。求此寶貝，甚勞苦了。」行者道：「勞苦倒也不說。那鐵扇仙，你道是誰？那廝原來是牛魔王的妻，紅孩兒的母，名喚羅剎女，又喚鐵扇公主。我尋到洞外借扇，他就與我講起仇隙，把我砍了幾劍。是我使棒嚇他，他就把扇子搧了我一下，飄飄蕩蕩，直刮到小須彌山。幸見靈吉菩薩，送了我一粒定風丹，指與歸路。復至翠雲山，又見羅剎女。羅剎女又使扇子，搧我不動，他就回洞。是老孫變作一個蟭蟟蟲，飛入洞去。那廝正討茶吃，是我又鑽在茶沫之下，到他肚裡，做起手腳。他疼痛難禁，不住口的叫我做叔叔饒命，情願將扇借與我。我卻饒了他，拿將扇來。待過了火焰山，仍送還他。」三藏聞言，感謝不盡。
師徒們俱拜辭老者，一路西來。約行有四十里遠近，漸漸酷熱蒸人。沙僧只叫：「腳底烙得慌。」八戒又道：「爪子燙得痛。」馬比尋常又快，只因他熱難停，十分躁進。行者道：「師父且請下馬，兄弟們莫走。等我搧息了火，待風雨之後，地土冷些，再過山去。」行者果舉扇，徑至火邊，盡力一搧，那山上火光烘烘騰起；再一扇，更著百倍；又一扇，那火足有千丈之高，漸漸燒著身體。行者急回，已將兩股毫毛燒淨。徑跑至唐僧面前叫：「快回去，快回去。火來了，火來了。」
那師父爬上馬，與八戒、沙僧，復東來有二十餘里，方才歇下，道：「悟空，如何了呀？」行者丟下扇子道：「不停當，不停當，被那廝哄了。」三藏聽說，愁促眉尖，悶添心上，止不住兩淚交流，只道：「怎生是好？」八戒道：「哥哥，你急急忙忙叫回去是怎麼說？」行者道：「我將扇子搧了一下，火光烘烘；第二扇，火氣愈盛；第三扇，火頭飛有千丈之高。若是跑得不快，把毫毛都燒盡矣。」八戒笑道：「你常說雷打不傷，火燒不損，如今何又怕火？」行者道：「你這獃子，全不知事。那時節用心防備，故此不傷；今日只為搧息火光，不曾捻避火訣，又未使護身法，所以把兩股毫毛燒了。」沙僧道：「似這般火盛，無路通西，怎生是好？」八戒道：「只揀無火處走便罷。」三藏道：「那方無火？」八戒道：「東方、南方、北方俱無火。」又問：「那方有經？」八戒道：「西方有經。」三藏道：「我只欲往有經處去哩。」沙僧道：「有經處有火，無火處無經，誠是進退兩難。」
師徒們正自胡談亂講，只聽得有人叫道：「大聖不須煩惱，且來吃些齋飯再議。」四眾回看時，見一老人，身披飄風氅，頭頂偃月冠，手持龍頭杖，足踏鐵靿靴。後帶著一個雕嘴魚腮鬼，鬼頭上頂著一個銅盆，盆內有些蒸餅糕糜、黃糧米飯。在於西路下躬身道：「我本是火焰山土地，知大聖保護聖僧，不能前進，特獻一齋。」行者道：「吃齋小可，這火光幾時滅得，讓我師父過去？」土地道：「要滅火光，須求羅剎女借芭蕉扇。」行者去路旁拾起扇子道：「這不是？那火光越搧越著，何也？」土地看了，笑道：「此扇不是真的，被他哄了。」行者道：「如何方得真的？」那土地又控背躬身，微微笑道：
若還要借真蕉扇，須是尋求大力王。
畢竟不知大力王有甚緣故，且聽下回分解。
English
Tripitaka Tang Is Halted on His Road by the Flaming Mountains; Pilgrim Sun Borrows the Banana-Leaf Fan a First Time
Of many a nature and seed the root is one, as the sea takes in what is without end. A thousand thoughts, ten thousand cares end in delusion; every color and form must melt into one. A day will come when the work is done and the deeds are full, the dharmic nature round and bright, lifted high. Let no difference carry you east or west: lock fast the cage. Gather them in and set them in the cinnabar furnace, and smelt them red as the golden crow. Lustrous and glowing, tender and bright — let them come out and in, riding the dragon.
Let it be told: Tripitaka, following the Bodhisattva's holy command, took Pilgrim back, and with Bajie and Sha Monk cut away the second heart, tethered ape and horse, and with one heart and joined strength pressed on to the Western Heaven. Time flies like an arrow, sun and moon speed like the shuttle — beyond telling. They had passed the burning days of summer and now came to the frosty season of deep autumn. And see:
Thin clouds are cut away, the west wind hard; cranes cry on far peaks, frost woods like brocade.The scene is bleak and bare; the mountains long, the waters longer.Migrating geese come from the northern marches; the dark swallows turn to southern fields.The traveler's road dreads loneliness; a monk's patched gown takes the cold soon enough.
As the four went forward they gradually felt a heat that steamed upon them. The Tang monk reined in: "It is autumn now — why does the heat come back?" Bajie said: "Would you knew. On the western road there is a country called Sihali, at the setting of the sun, commonly called the Sky's End. At the hour of the monkey and the cock the king sends men up the city walls to beat drums and blow horns, mixed with the sound of the boiling sea. The sun is the true fire of the great yang, and falls into the western sea — like fire plunged in water, it seethes at the sound. If the drums and horns do not fill the ears, the shock kills the little children in the city. This heat that steams on us — we must be at the place of sunset." The Great Sage heard and could not help laughing: "Idiot, no idle talk. As for the country of Sihali, we are far too early for it. At the pace the master loiters, three steps forward and two back, from youth to age, and from age to youth again — three lifetimes, young and old — you would not reach it." Bajie said: "Brother! By your telling, this is not the place of sunset — why then so fierce a heat?" Sha Monk said: "Perhaps the seasons are out of joint, and autumn keeps summer's rule." While the three were still disputing they saw by the road a farmstead: houses roofed with red tiles, walls built of red brick, doors painted red, benches lacquered red — a stretch of red throughout. The Tang monk dismounted: "Wukong, go ask at that house for news, and learn the reason of this heat."
The Great Sage put up the gold-banded staff, straightened his clothes, put on an air of breeding, turned off the great road, and came to the gate to look. From within the gate there suddenly came out an old man. See him:
He wears a deep-hemmed gown of grasscloth, neither yellow nor red; a cool hat of woven bamboo strips, neither blue nor black.In his hand a bamboo staff of swollen joints, neither crooked nor straight; on his feet slippers of hide, neither new nor old.His face is like red copper; his whiskers like white silk.Two long brows of longevity shade his green eyes; a laughing mouth shows golden teeth.
The old man looked up suddenly, saw Pilgrim, and started; leaning on his bamboo staff he shouted: "Where do you come from, you strange creature? What business at my gate?" Pilgrim returned the courtesy: "Old patron, do not fear me; I am no strange creature. This poor monk is the duly commissioned pilgrim of the Great Tang of the Land of the East, bound west for scriptures. Four of us, master and disciples, have just come to your honored country, and finding the weather steaming hot — first, we cannot make out the reason, and second, we do not know the name of the place — I have come specially to ask your instruction." Only then was the old man at ease, and he laughed: "Reverend sir, forgive me. My old eyes blurred, and I did not know your worshipful face." Pilgrim said: "No offense." The old man asked: "On which road is your master?" Pilgrim said: "Do you not see him standing on the great road to the south?" The old man called: "Ask them in, ask them in." Pilgrim, delighted, beckoned with his hand, and the Tang monk, with Bajie and Sha Monk, leading the white horse and carrying the luggage, came near and all saluted the old man.
The old man, seeing the Tang monk's fine bearing and the strange faces of Bajie and Sha Monk, was startled and delighted together, and could only ask them in to sit, told the youngsters to bring tea, and on one side had a meal prepared. The Tang monk rose and thanked him: "May I ask, venerable sir — in your honorable country autumn has come; why does the heat return?" The old man said: "This place of ours is called the Flaming Mountains. It has no spring and no autumn: all four seasons are hot." The Tang monk said: "And where do the Flaming Mountains lie? Do they bar the road west?" The old man said: "The west cannot be gone to. The mountains are sixty li from here, right in the necessary road west, and around them burn eight hundred li of flame: for an acre in every direction not a blade of grass grows. Whoever crosses those mountains, were his skull bronze and his body iron, would be melted to juice." The Tang monk heard, went pale with fright, and dared not ask again.
Then outside the gate a young man wheeled up a little red cart, halted by the door, and cried: "Cakes for sale!" The Great Sage plucked a hair, changed it into a copper coin, and bought a cake of the man. The man took the coin, and without more ado lifted the cloth from the cart — steam rising thick — took out a cake, and handed it to Pilgrim. Pilgrim held it in his hand: like a red coal burning in a fire, a red nail in a stove. See him pour it from left hand to right and from right to left, saying only: "Hot, hot, hot — past eating, past eating!" The man laughed: "If you fear the heat, do not come here; here it is just this hot." Pilgrim said: "My good man, how little you understand. The saying goes: without cold and without heat, no grain comes to ear. It is as hot as this — where does your cake flour come from?" The man said: "If you would know the rice of the cake flour, pray to the Immortal Iron Fan." Pilgrim said: "And what of the Immortal Iron Fan?" The man said: "The Immortal Iron Fan has a banana-leaf fan: get it begged of her — one wave quenches the fire, two raises a wind, three brings rain. Then we sow and reap in season, and so have grain to live on; without it, truly not a blade of grass could grow here."
Pilgrim heard and hurried inside, handing the cake to the Tang monk: "Master, be at ease; do not fret yourself pale. Eat the cake, and I will tell you." The elder took the cake and said to the old man of the house: "Venerable sir, share my cake." The old man said: "I have not yet offered you tea or a meal — how should I eat your cake?" Pilgrim laughed: "Old sir, keep your tea and meals. Tell me: where does the Immortal Iron Fan live?" The old man said: "Why do you ask of her?" Pilgrim said: "Just now the cake-seller said that immortal has a banana-leaf fan: begged of her, one wave quenches the fire, two raises a wind, three brings rain, and then your country sows and reaps in season and has grain to live on. I want to find her and beg it, to quench the flames of the Flaming Mountains and get past, and let this country keep to its seasons of sowing and reaping and live in peace." The old man said: "There is indeed such a saying — but you have no gifts, and I fear the holy one would not come." The Tang monk said: "What gifts does she want?" The old man said: "The people here go to beg of her once in ten years: four pigs and four sheep, flowers and red gifts and silks, rare incense and fruits of the season, chickens and geese and good wine — bathed and devout they go to that immortal mountain, ask her out of her cave, and bring her here to work her art." Pilgrim said: "Where does that mountain stand? What is it called? How many li? I will go ask her for the fan." The old man said: "The mountain is to the southwest, called Kingfisher-Cloud Mountain; in the mountain is an immortal cave called the Banana Cave. The faithful of this country, going to worship at the immortal mountain, walk a month out and back — one thousand four hundred fifty or sixty li." Pilgrim laughed: "No matter — I go and come." The old man said: "Wait — take some tea and food, prepare some provisions, and you must have two companions. There are no houses on that road, and wolves and tigers are many; it is not a day's journey. Do not treat it as play." Pilgrim laughed: "No need, no need. I am off." At the word he was suddenly gone. The old man, startled: "Grandfather! A spirit come on cloud and mist, no less."
To say nothing of that household doubling their care of the Tang monk. Now the Pilgrim in an instant was at Kingfisher-Cloud Mountain; he checked his auspicious light and was just looking for the cave mouth when he heard the stroke of an axe: a woodcutter felling trees in the wood. Pilgrim stepped forward, and heard him reciting:
"By the cloud's edge, dimly, the old wood is known; by the broken cliff and wild grass the path is hard to find.From the western hills one watches the morning rain; at the southern gully, returning, the ford is deep."
Pilgrim came near and saluted: "Woodcutter brother, my greetings." The woodcutter dropped his axe, returned the salute: "Which way are you bound, reverend sir?" Pilgrim said: "May I ask, brother woodcutter — is this Kingfisher-Cloud Mountain?" The woodcutter said: "It is." Pilgrim said: "Where is the Banana Cave of the Immortal Iron Fan?" The woodcutter laughed: "The Banana Cave there is, but no Immortal Iron Fan: only a Princess Iron Fan, otherwise called the Raksasi." Pilgrim said: "They say she has a banana-leaf fan that can quench the Flaming Mountains — is she the one?" The woodcutter said: "The very one, the very one. That holy one has this treasure, and quenching fire, she guards the households of this country — hence she is called the Immortal Iron Fan. We folk here have no need of her; we know her only as the Raksasi — wife of the Bull Demon King of great strength."
Pilgrim heard and went pale with fright, thinking in secret: "The enemy again. When we subdued Red Boy, they said he was this creature's son. Before, on Jieyang Mountain, at the Cave of the Ruined Child, I met his uncle, who would not so much as give water, and breathed revenge; and now I meet his father's wife — how am I to borrow this fan?" The woodcutter, seeing Pilgrim sunk in brooding and sighing without cease, laughed: "Reverend sir — you are a man of religion; what have you to brood on? This little path eastward, five or six li at most, is the Banana Cave. Do not fret yourself." Pilgrim said: "To speak plainly to you, brother woodcutter: I am the eldest disciple of the Tang monk, sent from the Great Tang of the Land of the East to fetch scriptures from the west; and two years ago at the Fire Cloud Cave I had some words with the Raksasi's son, Red Boy. I fear the Raksasi nurses the grudge and will not give — hence my doubts." The woodcutter said: "A true man reads faces and colors. Go only under the name of begging the fan; own none of your old bad blood, and you are sure to borrow it." Pilgrim heard, bowed low with a great salutation, and said: "I thank you for the lesson, brother woodcutter. I am off."
So he took leave of the woodcutter and came straight to the mouth of the Banana Cave. The two doors were shut and barred fast, and outside the cave the scenery was fair. What a place! Truly:
The mountain takes stone for bone, and stone is the essence of earth. Mist and rosy cloud hold the night's moisture; mosses deepen the new green. Its rugged mass overtops the isle of Penglai; its sequestered fragrance of flowers is like the ocean isles. A few tall pines roost wild cranes; several withered willows talk with mountain thrushes. Truly a relic of a thousand years, an immortal trace of ten thousand. On the green wutong a phoenix calls in color; in the living water a dark dragon hides. The winding path hangs thick with vines; the stone steps are wreathed in clinging ivy. Apes howl on the emerald crags, rejoicing in the risen moon; birds cry in the tall trees, glad of the clear sky. Bamboo shade in both groves is cool as rain; along one path the flowers grow so thick they drown the embroidered plush. Now and then white clouds come from far peaks — no fixed shape, drifting after the wind.
Pilgrim came up and called: "Brother Ox, open the gate! Open the gate!" With a creak the cave door opened, and out came a hairy maid, a flower basket in her hand, a hoe across her shoulder — truly one body in coarse blue without ornament, her face full of spirit, her heart set on the Way. Pilgrim met her with joined palms: "Maid, I trouble you to carry word in to the princess: I am a monk seeking scriptures; on the western road the Flaming Mountains bar us, and I have come specially to beg the loan of the banana-leaf fan." The hairy maid said: "From which monastery are you, monk? What is your name? That I may report you." Pilgrim said: "I am come from the Land of the East; I am called the monk Sun Wukong."
The hairy maid turned back into the cave and knelt to the Raksasi: "Madam, outside the cave gate is a monk from the Land of the East called Sun Wukong, asking to see you, to beg the banana-leaf fan, to cross the Flaming Mountains." At the three characters "Sun Wukong" the Raksasi was as salt thrown on fire, oil cast on flame: the red surged up her face, and fury broke from her heart. She cursed: "That brazen ape! He has come at last." She called: "Maid — my armor, and my weapons!" She took her armor at once and two precious blades of green steel, dressed, and came out. Pilgrim slipped aside outside the cave and peeped at how she was dressed. See her:
A flowered kerchief wound about her head; a quilted cloud robe on her body.At her waist a double tiger-sinew sash, a little showing the embroidered skirt's gauze.Phoenix-beak bow-shoes of three inches; dragon-whisker knee wrappings stitched in gold.A precious blade in her hand, her voice high with wrath — fell as the moon goddess's looks.
The Raksasi came out the gate and called at the top of her voice: "Where is this Sun Wukong?" Pilgrim stepped up, bowed from the waist, and said: "Sister-in-law — old Monkey is here, and bows to you." The Raksasi snapped: "Who is your sister-in-law? Who wants your bows?" Pilgrim said: "The Bull Demon King of your house was once sworn brother to old Monkey, one of the bond of seven brothers. Hearing now that the princess is the lawful wife of brother Ox, how should I not call you sister-in-law?" The Raksasi said: "You brazen ape! If we are kin of brothers, how came you to ruin my son?" Pilgrim made as if to ask: "And who is your son?" The Raksasi said: "My son is Red Boy, the Great King Holy Infant of the Fire Cloud Cave at the Withered Pine Gully on Number Mountain. You destroyed him, and we had nowhere to find you for revenge — and now you come to your own door to give up your life. Would I spare you?" Pilgrim, all smiles: "Sister-in-law, you mistake the case, and wrong old Monkey. Your son had seized my master and meant to steam or boil him; happily the Bodhisattva Guanyin took him in and saved my master. He is now at the Bodhisattva's side as the Boy of Wealth-in-Goodness, truly admitted to the Bodhisattva's holy fruit: unborn, undying, neither stained nor clean, his years the years of heaven and earth, his age the age of sun and moon. Instead of thanking old Monkey for saving his life, you blame him — what reason is that?" The Raksasi said: "You clever-tongued brazen ape! My son may not have lost his life, but how shall he ever come back to my side? When shall I see his face again?" Pilgrim laughed: "Sister-in-law, what difficulty is there in seeing your son? Lend me the fan; I will quench the fire, see my master over, and go to the Bodhisattva at the South Sea and fetch him to see you — and bring the fan back to you into the bargain. What could be fairer? Then look whether he has lost so much as a hair. If he has taken any hurt at all, you might justly blame me; if he is as fair as ever, you should thank me." The Raksasi said: "Brazen ape! Less of your tongue. Stick out your head, and let me hew at it a few strokes: if you can bear the pain, I lend you the fan; if you cannot bear it, I will send you early to King Yama." Pilgrim folded his hands and came on, laughing: "Sister-in-law, say no more. Old Monkey holds out his bare head — hack as you please, till your strength fails. Only lend me the fan to use." The Raksasi would brook no words: with both hands swinging the blade she hammered away on Pilgrim's head a dozen strokes and more, and the Pilgrim took no notice at all. The Raksasi was frightened and turned to go. Pilgrim said: "Where are you going, sister-in-law? Lend me the fan quickly, to use." The Raksasi said: "My treasure is never lightly lent." Pilgrim said: "If you will not lend it, then take one stroke of your old uncle's staff."
Good Monkey King! One hand held her; with the other he drew the staff from his ear, flourished it — thick as a bowl. The Raksasi tore free and raised her blade to meet him. Pilgrim swung the staff and struck. The two, before Kingfisher-Cloud Mountain, kinship forgot, spoke only of grudges. A fine fight:
A skirts-and-ornaments woman at root a tempered fiend, who for her son nurses hate against the brazen ape.The Pilgrim, though his wrath rose fierce, for his master's stopped road yields to the fair sex.First he spoke to beg the banana-leaf fan, showing no valor, keeping his temper soft.The Raksasi, knowing nothing, swung her blade to hew; the Monkey King deliberately spoke of ties of kin.How should a woman fight with a man? In the end the man's strength bears down the woman's.This one's gold-banded iron staff is terribly fierce; that one's frost blade, green-edged, comes thick and fast.A blow at the face, a cast at the head — bitter they hold each other, neither will stop.Warding left and parrying right they ply their arts; meeting front and blocking rear they flaunt their cunning stratagems.Just as the fight had reached its depth, the sun sank unmarked in the west.The Raksasi hastily drew out the true fan; one wave of it — ghosts and gods grew anxious.
The Raksasi and the Pilgrim held each other till evening; seeing the Pilgrim's staff heavy and his forms close-knit, she judged she could not hold against him, and so drew out the banana-leaf fan, waved it once — one blast of chill wind swept the Pilgrim clean out of sight and shape; there was no holding him. The Raksasi returned in triumph.
The Great Sage drifted and tossed: sinking left, he could not touch ground; falling right, he could not stay himself — like a whirlwind whirling dead leaves, like running water carrying spent petals. He rolled all night, and only at first light came down on a mountain, hugging a crag with both hands. When his wits had settled a long while and he looked carefully, he knew it was Little Sumeru. The Great Sage sighed: "What a terrible woman! To carry old Monkey off here of all places! I remember it was here I once begged the Bodhisattva Lingji to subdue the Yellow Wind Fiend and save my master. From Yellow Wind Ridge due south to this place is three thousand li and more; and now, come round on the western road to this southeastern corner, it must be tens of thousands of li. Let me go down and ask the Bodhisattva Lingji for news, and then take the old road back."
As he wavered, he heard a bell sound clear; he hastened down the slope to the meditation monastery. The doorkeeper there knew the Pilgrim's face and hurried in to report: "That hairy-faced Great Sage who came years ago to beg the Bodhisattva to subdue the Yellow Wind Fiend has come again." The Bodhisattva knew it was Wukong, and came quickly down from his precious seat to meet him, and greeted him within: "Congratulations — come with the scriptures?" Wukong answered: "Not there yet — early days, early days." Lingji said: "If you have not reached Thunderclap, why look back on my poor mountain?" Pilgrim said: "Since your bounty subdued the Yellow Wind Fiend last year, I do not know how many hardships we have been through. Now at the Flaming Mountains we cannot go forward; I asked the local folk, who said there is an Immortal Iron Fan whose banana-leaf fan quenches the fire, and old Monkey went specially to find her. It turns out the immortal is the Bull Demon King's wife and Red Boy's mother. She says I made her son a page of the Bodhisattva Guanyin, so that she seldom sees him, and hates me for it; she would not lend the fan, and fought me. Seeing my staff too heavy to withstand, she waved the fan at me once, and sent me drifting and tossing here before I could stop. So I have troubled this monastery to ask the way home. From here to the Flaming Mountains — how many li?" Lingji laughed: "That woman is named the Raksasi, also called Princess Iron Fan. Her banana-leaf fan is from the back of Mount Kunlun: a numinous treasure made by heaven and earth since chaos first opened, a leaf that is the very essence of the great yin — hence it can quench the breath of fire. Wave it at a man, and he must float eighty-four thousand li before the chill wind stops. From this mountain to the Flaming Mountains is barely fifty thousand li — and that is because the Great Sage has the art of halting clouds, and so was stayed. Had it been a common man, he would never have stopped at all." Pilgrim said: "Terrible, terrible! How is my master to cross that country?" Lingji said: "Great Sage, be at ease. Your coming is the Tang monk's destiny — the Great Sage is meant to bring this off." Pilgrim said: "How do you see success?" Lingji said: "Years ago I received the Tathagata's edict, and was given one grain of the Wind-Quelling Elixir and one Dragon-Flying Staff. The Dragon-Flying Staff already subdued the wind fiend. The Wind-Quelling Elixir has never yet been used; I now give it to the Great Sage, and I warrant that woman cannot stir you with her fan. Then you take the fan, quench the fire — and is that not this very achievement?" Pilgrim bowed low and thanked him without end. The Bodhisattva took a brocade bag from his sleeve, and with that grain of the Wind-Quelling Elixir set it inside Pilgrim's collar and sewed it tight with needle and thread. He saw him out the door: "I cannot keep you. Go up to the northwest — there is the Raksasi's ground."
Pilgrim took leave of Lingji, mounted the somersault cloud, and went straight back to Kingfisher-Cloud Mountain, arriving in a moment. With the iron staff he hammered at the cave door, calling: "Open! Open! Old Monkey has come to borrow the fan." The maid inside hurried in terror to report: "Madam — the one who wants the fan has come again." The Raksasi heard, and dread rose in her heart: "This brazen ape truly has powers. My treasure, waved at a man, sends him eighty-four thousand li before it stops — how has he come back the moment I blew him away? This time I will wave it at him two or three strokes running, and lose him his road home." She rose in haste, dressed herself trim, took her blade in both hands, came out the door, and said: "Sun Pilgrim — since you do not fear me, you have come again to seek death?" Pilgrim laughed: "Sister-in-law, do not be miserly. Lend me the fan by all means. Once I see the Tang monk over the mountains I will send it back. I am a gentleman whole in good faith, not a borrow-and-keep knave." The Raksasi cursed again: "Brazen ape! No reason and no shame in you. The debt of my stolen son is not yet paid — how should the lending of the fan go as you wish? Do not run — taste your mother's blade." The Great Sage, utterly unafraid, met her hand to hand with the iron staff. Back and forth the two fought five or seven rounds; the Raksasi's hand went weak and she could hardly swing, while Sun Pilgrim's body was strong and adroit. Seeing things going ill, she took out the fan and waved it at Pilgrim once — and Pilgrim stood unmoved. Pilgrim put up the iron staff and said smiling: "This is not that other time. Wave as you please: if old Monkey so much as stirs, I am no man." The Raksasi waved twice more. Truly unmoved. The Raksasi, panic-stricken, hastily put up the treasure and turned back into the cave, shutting the door fast.
Pilgrim, seeing the door shut, worked an art: he unpicked his collar and took the Wind-Quelling Elixir in his mouth. Shaking himself, he changed into a tiny gnat-fly, and slipped in through a crack of the door. There was the Raksasi calling: "I am thirsty, thirsty — quick, bring tea!" The maidservants brought a pot of fragrant tea at once and filled a bowl brimming, the froth rising high. Pilgrim rejoiced to see it, and with a hum of wings flew beneath the froth. The Raksasi, parched, took the tea and drank it in two or three swallows. Pilgrim was already in her belly; he showed his true form and called loudly: "Sister-in-law, lend me the fan to use." The Raksasi went white with fright and called: "Lads — is the front door shut?" All said: "It is shut." She said again: "If the door is shut, how does Sun Wukong stand calling in the house?" The maid said: "He is calling on your very body." The Raksasi said: "Sun Wukong, what art are you working there?" Pilgrim said: "Old Monkey in all his life has worked no art — only true craft and real strength. I am inside your honored belly, sister-in-law, having my fun; I have seen your very liver and lungs. I know you are hungry and thirsty too: first let me send you a bowl of grief to quench your thirst." And he set his foot downward. In the Raksasi's lower belly the pain was past bearing; she sank to the ground crying out. Pilgrim said: "Sister-in-law, make no excuses — next I send you a morsel to fill you." And butted upward with his head. The Raksasi's heart-pain was past bearing; she rolled on the ground, yellow of face and white of lip, crying only: "Uncle Sun, spare my life!"
Only then did Pilgrim stay his hand and foot: "Do you know your uncle now? For the sake of brother Ox I spare your life. Bring me the fan quickly." The Raksasi said: "Uncle — the fan, the fan! Come out and take it." Pilgrim said: "Show me the fan, and I will come out." The Raksasi called the maid to bring a banana-leaf fan and hold it beside her. Pilgrim worked up to her throat and saw it: "Sister-in-law — since I spare your life, I will not stab a hole below your ribs to come out by, but come out by the mouth. Open your mouth three times." The Raksasi truly opened her mouth. Pilgrim turned back into the gnat-fly, flew out first, and perched on the banana-leaf fan. The Raksasi, not knowing, opened her mouth three times running, and called: "Come out, uncle." Pilgrim showed his true form, took the fan, and called: "Am I not here? Thanks for the loan, thanks for the loan!" And strode away ahead. The maids hurried to open the door and let him out of the cave.
The Great Sage wheeled his cloud and came straight back east; in a moment he brought it down and stood beneath the red brick wall. Bajie saw him and rejoiced: "Master — brother has come, he has come." The Tang monk, with the old man of the farm and Sha Monk, came out the gate to meet him, and all went in together. He leaned the banana-leaf fan against the wall: "Old sir — is this the fan?" The old man said: "It is, it is." The Tang monk said with joy: "Worthy disciple, a mighty work. To gain this treasure — what toil!" Pilgrim said: "Of toil, no more. And that Immortal Iron Fan — do you know who she is? The creature is the Bull Demon King's wife and Red Boy's mother, called the Raksasi, also Princess Iron Fan. I found the cave and begged the fan; she began talking old grudges with me, and hewed at me a dozen strokes. I frightened her with the staff, and she waved the fan at me and sent me drifting and tossing clear to Little Sumeru. Happily I met the Bodhisattva Lingji, who gave me a grain of the Wind-Quelling Elixir and pointed out my road. Back at Kingfisher-Cloud Mountain I saw the Raksasi again; she waved the fan and could not stir me, and went back into her cave. Then old Monkey changed into a gnat-fly, flew into the cave. The creature was just calling for tea; I slipped beneath the froth, into her belly, and set my hand and foot to work. The pain was past bearing, and without pause she called me uncle and begged her life, and offered the fan freely. I spared her and brought the fan away. Once past the Flaming Mountains I will send it back to her." The Tang monk heard and thanked him without end.
Master and disciples bowed farewell to the old man and went west together. About forty li on, the heat came steaming on them gradually. Sha Monk kept crying: "The soles of my feet are scorching!" Bajie said: "The pads of my feet are scalding!" The horse went faster than common, only because it could not endure the heat and pressed on in its frenzy. Pilgrim said: "Master, dismount; brothers, stand. Let me quench the fire, and after the wind and rain, when the ground is cooler, we will cross." Pilgrim truly raised the fan, came to the edge of the fire, and waved with all his might: the mountain's flames surged up in billows; a second wave — a hundred times fiercer; another — the fire stood a thousand fathoms high, and little by little began to burn his body. He turned in haste, but the hair on both his legs was burnt clean away. He ran straight to the Tang monk and called: "Back quickly, back quickly! The fire is coming, the fire is coming!"
The master scrambled onto the horse, and with Bajie and Sha Monk came back east more than twenty li before they stopped. He said: "Wukong — what does this mean?" Pilgrim dropped the fan: "No good, no good — that creature tricked us." The Tang monk heard, worry knotted his brows and gloom settled on his heart, and the tears ran together as he said only: "What is to be done?" Bajie said: "Brother, you came hurrying us back — why?" Pilgrim said: "I waved the fan once, and the flames surged; a second time, the fire raged higher; a third, the flames flew a thousand fathoms high. Had I not run fast, every hair would have burnt away." Bajie laughed: "You are always saying thunder cannot hurt you nor fire burn — why fear fire now?" Pilgrim said: "You Idiot, you understand nothing. Then I had my wits on guard, and so was not hurt; today I was thinking only of quenching the flames, and did not pinch the Fire-Avoiding Sign, nor use the Body-Guarding art — so the hair of both my legs was burnt." Sha Monk said: "With the fire so fierce and no road west — what is to be done?" Bajie said: "Walk only where there is no fire, and be done." The Tang monk said: "Which way has no fire?" Bajie said: "East, south, and north have no fire." Asked again: "Which way has scriptures?" Bajie said: "The west has scriptures." The Tang monk said: "I want only to go where the scriptures are." Sha Monk said: "Where the scriptures are there is fire, and where there is no fire there are no scriptures — truly we are in a cleft stick, forward or back."
While the master and his disciples chatted at random, they heard someone call: "Great Sage, no need to fret. Come and take some alms first, and then we will talk." The four turned and saw an old man in a wind-swept mantle of state, an inverted-moon cap on his head, a dragon-head staff in his hand, iron-shanked boots on his feet, followed by a ghost with a carved beak and fish cheeks, a copper basin balanced on the ghost's head, in which were steamed cakes and rice gruel, yellow millet and boiled rice. He bowed by the western road and said: "I am by office the local earth god of the Flaming Mountains. Knowing the Great Sage guards the holy monk and cannot go forward, I have come specially to offer a meal." Pilgrim said: "A meal is a small matter — when will this fire go out, so that my master may pass?" The earth god said: "To quench the fire you must beg the Raksasi for the banana-leaf fan." Pilgrim went and picked the fan up from the roadside: "Is this not it? The flames burn higher the more I wave — why?" The earth god looked and laughed: "This fan is not the true one — she tricked you." Pilgrim said: "How then shall I get the true one?" The earth god bowed low, smiling faintly, and said:
If you would borrow the true banana-leaf fan, you must seek out the Great-Strength King.
But what connection the Great-Strength King had, no one could say? Listen to the next chapter to find out.
Chapter 60
Traditional Chinese
第六十回 牛魔王罷戰赴華筵 孫行者二調芭蕉扇
土地說：「大力王即牛魔王也。」行者道：「這山本是牛魔王放的火，假名火焰山？」土地道：「不是，不是。大聖若肯赦小神之罪，方敢直言。」行者道：「你有何罪？直說無妨。」土地道：「這火原是大聖放的。」行者怒道：「我在那裡？你這等亂談。我可是放火之輩？」土地道：「是你也認不得我了。此間原無這座山。因大聖五百年前大鬧天宮時，被顯聖擒了，壓赴老君，將大聖安於八卦爐內。煅煉之後開鼎，被你蹬倒丹爐，落了幾個磚來，內有餘火，到此處化為火焰山。我本是兜率宮守爐的道人，當被老君怪我失守，降下此間，就做了火焰山土地也。」豬八戒聞言，恨道：「怪道你這等打扮，原來是道士變的土地。」
行者半信不信道：「你且說，早尋大力王何故？』土地道：「大力王乃羅剎女丈夫。他這向撇了羅剎，現在積雷山摩雲洞。有個萬年狐王，那狐王死了，遺下一個女兒，叫做玉面公主。那公主有百萬家私，無人掌管。二年前，訪著牛魔王神通廣大，情願倒陪家私，招贅為夫。那牛王棄了羅剎，久不回顧。若大聖尋著牛王，拜求來此，方借得真扇：一則搧息火焰，可保師父前進；二來永除火患，可保此地生靈；三者赦我歸天，回繳老君法旨。」行者道：「積雷山坐落何處？到彼有多少程途？」土地道：「在正南方。此間到彼，有三千餘里。」
行者聞言，即吩咐沙僧、八戒保護師父，又教土地陪伴勿回。隨即忽的一聲，渺然不見。那裡消半個時辰，早見一座高山凌漢。按落雲頭，停立巔峰之上觀看，真是好山：
高不高，頂摩碧漢；大不大，根扎黃泉。山前日暖，嶺後風寒。山前日暖，有三冬草木無知；嶺後風寒，見九夏冰霜不化。龍潭接澗水長流，虎穴依崖花放早。水流千派似飛瓊，花放一心如布錦。灣環嶺上灣環樹，扢扠石外扢扠松。真個是：高的山，峻的嶺；陡的崖，深的澗；香的花，美的果；紅的藤，紫的竹；青的松，翠的柳。八節四時顏不改，千年萬古色如龍。
大聖看夠多時，步下尖峰，入深山，找尋路徑。正自沒個消息，忽見松陰下有一女子，手折了一枝香蘭，嬝嬝娜娜而來。大聖閃在怪石之傍，定睛觀看，那女子怎生模樣：
嬌嬌傾國色，緩緩步移蓮。貌若王嬙，顏如楚女。如花解語，似玉生香。高髻堆青𢷑碧鴉，雙睛蘸綠橫秋水。湘裙半露弓鞋小，翠袖微舒粉腕長。說甚麼暮雨朝雲，真個是朱唇皓齒。錦江滑膩蛾眉秀，賽過文君與薛濤。
那女子漸漸走近石邊，大聖躬身施禮，緩緩而言曰：「女菩薩何往？」那女子未曾觀看，聽得叫問，卻自擡頭。忽見大聖的相貌醜陋，老大心驚，欲退難退，欲行難行，只得戰兢兢，勉強答道：「你是何方來者？敢在此間問誰？」大聖沉思道：「我若說出取經求扇之事，恐這廝與牛王有親。且只以假親托意，來請魔王之言而答方可。」那女子見他不語，變了顏色，怒聲喝道：「你是何人，敢來問我？」大聖躬身陪笑道：「我是翠雲山來的，初到貴處，不知路徑。敢問菩薩，此間可是積雷山？」那女子道：「正是。」大聖道：「有個摩雲洞，坐落何處？」那女子道：「你尋那洞做甚？」大聖道：「我是翠雲山芭蕉洞鐵扇公主央來請牛魔王的。」
那女子一聽鐵扇公主請牛魔王之言，心中大怒，徹耳根子通紅，潑口罵道：「這賤婢，著實無知。牛王自到我家，未及二載，也不知送了他多少珠翠金銀、綾羅緞疋，年供柴，月供米，自自在在受用，還不識羞，又來請他怎的？」大聖聞言，情知是玉面公主，故意掣出金箍棒，大喝一聲道：「你這潑賤，將家私買住牛王，誠然是陪錢嫁漢，你倒不羞，卻敢罵誰？」那女子見了，諕得魄散魂飛，沒好步，亂𤜱金蓮，戰兢兢回頭便走。這大聖吆吆喝喝，隨後相跟。原來穿過松陰，就是摩雲洞口。女子跑進去，撲的把門關了。大聖卻收了金箍棒，停步看時，好所在：
樹林森密，崖削崚嶒。薜蘿陰冉冉，蘭蕙味馨馨。流泉漱玉穿修竹，巧石知機帶落英。煙霞籠遠岫，日月照雲屏。龍吟虎嘯，鶴唳鶯鳴。一片清幽真可愛，琪花瑤草景常明。不亞天臺仙洞，勝如海上蓬瀛。
且不言行者這裡觀看景致。卻說那女子跑得粉汗淋淋，諕得蘭心吸吸，徑入書房裡面。原來牛魔王正在那裡靜玩丹書。這女子沒好氣倒在懷裡，抓耳撓腮，放聲大哭。牛王滿面陪笑道：「美人，休得煩惱。有甚話說？」那女子跳天索地，口中罵道：「潑魔害殺我也！」牛王笑道：「你為甚事罵我？」女子道：「我因父母無依，招你護身養命。江湖中說你是條好漢，你原來是個懼內的庸夫。」牛王聞說，將女子抱住道：「美人，我有那些不是處？你且慢慢說來，我與你陪禮。」女子道：「適才我在洞外閑步花陰，折蘭採蕙，忽有一個毛臉雷公嘴的和尚，猛地前來施禮，把我嚇了個呆掙。及定性問是何人，他說是鐵扇公主央他來請牛魔王的。被我說了兩句，他倒罵了我一場，將一根棍子趕著我打。若不是走得快些，幾乎被他打死。這不是招你為禍？害殺我也。」牛王聞言，卻與他整容陪禮，溫存良久，女子方才息氣。魔王卻發狠道：「美人在上，不敢相瞞。那芭蕉洞雖是僻靜，卻清幽自在。我山妻自幼修持，也是個得道的女仙，卻是家門嚴謹，內無一尺之童，焉得有雷公嘴的男子央來？這想是那裡來的妖怪，或者假綽名聲，至此訪我。等我出去看看。」
好魔王，拽開步，出了書房，上大廳取了披掛，結束了。拿了一條混鐵棍，出門高叫道：「是誰人在我這裡無狀？」行者在傍，見他那模樣，與五百年前又大不同。只見：
頭上戴一頂水磨銀亮熟鐵盔，身上貫一副絨穿錦繡黃金甲，足下踏一雙捲尖粉底麂皮靴；腰間束一條攢絲三股獅蠻帶。一雙眼光如明鏡，兩道眉艷似紅霓。口若血盆，齒排銅板。吼聲響震山神怕，行動威風惡鬼慌。四海有名稱混世，西方大力號魔王。
這大聖整衣上前，深深的唱個大喏道：「長兄，還認得小弟麼？」牛王答禮道：「你是齊天大聖孫悟空麼？」大聖道：「正是，正是。一向久別未拜。適才到此問一女子，方得見兄。丰采果勝常，可賀也。」牛王喝道：「且休巧舌。我聞你鬧了天宮，被佛祖降壓在五行山下，近解脫天災，保護唐僧西天見佛求經，怎麼在號山枯松澗火雲洞把我小兒牛聖嬰害了？正在這裡惱你，你卻怎麼又來尋我？」大聖作禮道：「長兄勿得誤怪小弟。當時令郎捉住吾師，要食其肉，小弟近他不得，幸觀音菩薩欲救我師，勸他歸正。現今做了善財童子，比兄長還高，享極樂之門堂，受逍遙之永壽，有何不可，返怪我耶？」牛王罵道：「這個乖嘴的猢猻！害子之情，被你說過；你才欺我愛妾，打上我門何也？」大聖笑道：「我因拜謁長兄不見，向那女子拜問，不知就是二嫂嫂。因他罵了我幾句，是小弟一時粗鹵，驚了嫂嫂。望長兄寬恕寬恕。」牛王道：「既如此說，我看故舊之情，饒你去罷。」
大聖道：「既蒙寬恩，感謝不盡。但尚有一事奉瀆，萬望周濟周濟。」牛王罵道：「這猢猻不識起倒，饒了你，倒還不走，反來纏我。甚麼周濟周濟？」大聖道：「實不瞞長兄，小弟因保唐僧西進，路阻火焰山，不能前進。詢問土人，知尊嫂羅剎女有一柄芭蕉扇，欲求一用。昨到舊府奉拜嫂嫂，嫂嫂堅執不借。是以特求長兄，望兄長開天地之心，同小弟到大嫂處一行，千萬借扇搧滅火焰，保得唐僧過山，即時完璧。」牛王聞言，心如火發，咬響鋼牙罵道：「你說你不無禮，你原來是借扇之故。一定先欺我山妻，山妻想是不肯，故來尋我，且又趕我愛妾。常言道：『朋友妻，不可欺；朋友妾，不可滅。』你既欺我妻又滅我妾，多大無禮？上來吃我一棍。」大聖道：「哥要說打，弟也不懼。但求寶貝，是我真心，萬乞借我使使。」牛王道：「你若三合敵得我，我著山妻借你；如敵不過，打死你，與我雪恨。」大聖道：「哥說得是。小弟這一向疏懶，不曾與兄相會，不知這幾年武藝比昔日如何，我兄弟們請演演棍看。」這牛王那容分說，掣混鐵棍，劈頭就打；這大聖持金箍棒，隨手相迎。兩個這場好鬥：
金箍棒，混鐵棍，變臉不以朋友論。那個說：「正怪你這猢猻害子情。」這個說：「你令郎已得道休嗔恨。」那個說：「你無知怎敢上我門？」這個說：「我有因特地來相問。」一個要求扇子保唐僧，一個不借芭蕉忒鄙吝。語去言來失舊情，舉家無義皆生忿。牛王棍起賽蛟龍，大聖棒迎神鬼遁。初時爭鬥在山前，後來齊駕祥雲進。半空之內顯神通，五彩光中施妙運。兩條棍響振天關，不見輸贏皆傍寸。
這大聖與那牛王鬥經百十回合，不分勝負。正在難解難分之際，只聽得山峰上有人叫道：「牛爺爺，我大王多多拜上，幸賜早臨，好安座也。」牛王聞說，使混鐵棍支住金箍棒，叫道：「猢猻，你且住了，等我去一個朋友家赴會來者。」言畢，按下雲頭，徑至洞裡，對玉面公主道：「美人，才那雷公嘴的男子乃孫悟空猢猻，被我一頓棍打走了，再不敢來。你放心耍子。我到一個朋友處吃酒去也。」他才卸了盔甲，穿一領鴉青剪絨襖子，走出門，跨上辟水金睛獸，著小的們看守門庭，半雲半霧，一直向西北方而去。
大聖在高峰上看著，心中暗想道：「這老牛不知又結識了甚麼朋友，往那裡去赴會。等老孫跟他走走。」好行者，將身幌一幌，變作一陣清風趕上，隨著同走。不多時，到了一座山中，那牛王寂然不見。大聖聚了原身，入山尋看。那山中有一面清水深潭，潭邊有一座石碣，碣上有六個大字，乃「亂石山碧波潭」。大聖暗想道：「老牛斷然下水去了。水底之精，若不是蛟精，必是龍精、魚精，或是龜鱉黿鼉之精。等老孫也下去水看看。」
好大聖，捻著訣，念個咒語，搖身一變，變作一個螃蟹，不大不小的有三十六斤重。撲的跳在水中，徑沉潭底。忽見一座玲瓏剔透的牌樓，樓下拴著那個辟水金睛獸。進牌樓裡面，卻就沒水。大聖爬進去，仔細看時，只見那壁廂一派音樂之聲。但見：
朱宮貝闕，與世不殊。黃金為屋瓦，白玉作門樞。屏開玳瑁甲，檻砌珊瑚珠。祥雲瑞藹輝蓮座，上接三光下入衢。非是天宮並海藏，果然此處賽蓬壺。高堂設宴羅賓主，大小官員冠冕珠。忙呼玉女捧牙槃，催喚仙娥調律呂。長鯨鳴，巨蟹舞，鱉吹笙，鼉擊鼓，驪頷之珠照樽俎。鳥篆之文列翠屏，蝦鬚之簾掛廊廡。八音迭奏雜仙韶，宮商響徹遏雲霄。青頭鱸妓撫瑤瑟，紅眼馬郎品玉簫。鱖婆頂獻香獐脯，龍女頭簪金鳳翹。吃的是，天廚八寶珍饈味；飲的是，紫府瓊漿熟醞醪。
那上面坐的是牛魔王，左右有三四個蛟精，前面坐著一個老龍精，兩邊乃龍子、龍孫、龍婆、龍女。
正在那裡觥籌交錯之際，孫大聖一直走將上去，被老龍看見，即命：「拿下那個野蟹來。」龍子、龍孫一擁上前，把大聖拿住。大聖忽作人言，叫：「饒命，饒命。」老龍道：「你是那裡來的野蟹？怎麼敢上廳堂，在尊客之前，橫行亂走？快早供來，免汝死罪。」好大聖，假捏虛言，對眾供道：
「生自湖中為活，傍崖作窟權居。蓋因日久得身舒，官受橫行介士。踏草拖泥落索，從來未習行儀。不知法度冒王威，伏望尊慈恕罪！」
座上眾精聞言，都拱身對老龍作禮道：「蟹介士初入瑤宮，不知王禮，望尊公饒他去罷。」老龍稱謝了。眾精即教：「放了那廝，且記打，外面伺候。」大聖應了一聲，往外逃命，徑至牌樓之下。心中暗想道：「這牛王在此貪杯，那裡等得他散？就是散了，也不肯借扇與我。不如偷了他的金睛獸，變做牛魔王，去哄那羅剎女，騙他扇子，送我師父過山為妙。」
好大聖，即現本像，將金睛獸解了韁繩，撲一把，跨上雕鞍，徑直騎出水底。到於潭外，將身變作牛王模樣。打著獸，縱著雲，不多時，已至翠雲山芭蕉洞口。叫聲：「開門。」那洞門裡有兩個女童，聞得聲音開了門，看見是牛魔王嘴臉，即入報：「奶奶，爺爺來家了。」那羅剎聽言，忙整雲鬟，急移蓮步，出門迎接。這大聖下雕鞍，牽進金睛獸；弄大膽，誆騙女佳人。羅剎女肉眼，認他不出，即攜手而入，著丫鬟設座看茶。一家子見是主公，無不敬謹。
須臾間敘及寒溫，「牛王」道：「夫人久闊。」羅剎道：「大王萬福。」又云：「大王寵幸新婚，拋撇奴家，今日是那陣風兒吹你來的？』大聖笑道：「非敢拋撇，只因玉面公主招後，家事繁冗，朋友多顧，是以稽留在外，卻也又治得一個家當了。」又道：「近聞悟空那廝保唐僧，將近火焰山界，恐他來問你借扇子。我恨那廝害子之仇未報，但來時，可差人報我，等我拿他，分屍萬段，以雪我夫妻之恨。」羅剎聞言，滴淚告道：「大王，常言說：『男兒無婦財無主，女子無夫身無主。』我的性命，險些兒被這猢猻害了。」大聖聽得，故意發怒，罵道：「那潑猴幾時過去了？」羅剎道：「還未去。昨日到我這裡借扇子，我因他害孩兒之故，披掛了，掄寶劍出門，就砍那猢猻。他忍著疼，叫我做嫂嫂，說大王曾與他結義。」大聖道：「是五百年前曾拜為七弟兄。」羅剎道：「被我罵也不敢回言，砍也不敢動手。後被我一扇子搧去。不知在那裡尋得個定風法兒，今早又在門外叫喚。是我又使扇搧，莫想得動。急掄劍砍時，他就不讓我了。我怕他棒重，就走入洞裡，緊關上門。不知他又從何處，鑽在我肚腹之內，險被他害了性命。是我叫他幾聲叔叔，將扇與他去也。」
大聖又假意搥胸道：「可惜，可惜。夫人錯了，怎麼就把這寶貝與那猢猻？惱殺我也。」羅剎笑道：「大王息怒。與他的是假扇，但哄他去了。」大聖問：「真扇在於何處？」羅剎道：「放心，放心，我收著哩。」叫丫鬟整酒接風賀喜。遂擎杯奉上道：「大王，燕爾新婚，千萬莫忘結髮，且吃一杯鄉中之水。」大聖不敢不接，只得笑吟吟，舉觴在手道：「夫人先飲。我因圖治外產，久別夫人，早晚蒙護守家門，權為酬謝。」羅剎復接杯斟起，遞與大王道：「自古道：『妻者，齊也。』夫乃養身之父，謝甚麼？」他兩人謙謙講講，方才坐下巡酒。大聖不敢破葷，只吃幾個果子，與他言言語語。
酒至數巡，羅剎覺有半酣，色情微動，就和孫大聖挨挨擦擦，搭搭拈拈：攜著手，俏語溫存；並著肩，低聲俯就。將一杯酒，你喝一口，我喝一口，卻又哺果。大聖假意虛情，相陪相笑，沒奈何，也與他相倚相偎。果然是：
釣詩鉤，掃愁帚，破除萬事無過酒。男兒立節放襟懷，女子忘情開笑口。面赤似夭桃，身搖如嫩柳。絮絮叨叨話語多，捻捻掐掐風情有。時見掠雲鬟，又見掄尖手。幾番常把腳兒蹺，數次每將衣袖抖。粉項自然低，蠻腰漸覺扭。合歡言語不曾丟，酥胸半露鬆金鈕。醉來真個玉山頹，餳眼摩娑幾弄醜。
大聖見他這等酣然，暗自留心，挑鬥道：「夫人，真扇子你收在那裡？早晚仔細，但恐孫行者變化多端，卻又來騙去。」羅剎笑嘻嘻的，口中吐出，只有一個杏葉兒大小，遞與大聖道：「這個不是寶貝？」大聖接在手中，卻又不信，暗想著：「這些些兒，怎生搧得火滅？怕又是假的。」羅剎見他看著寶貝沉思，忍不住上前，將粉面搵在行者臉上，叫道：「親親，你收了寶貝吃酒罷，只管出神想甚麼哩？」大聖就趁腳兒蹺，問他一句道：「這般小小之物，如何搧得八百里火焰？」羅剎酒陶真性，無忌憚，就說出方法道：「大王，與你別了二載，你想是晝夜貪歡，被那玉面公主弄傷了神思，怎麼自家的寶貝事情，也都忘了？只將左手大指頭捻著那柄兒上第七縷紅絲，念一聲『𠲛噓啊吸嘻吹呼』，即長一丈二尺長短。這寶貝變化無窮！那怕他八萬里火焰，可一扇而消也。」
大聖聞言，切切記在心上。卻把扇兒也噙在口裡，把臉抹一抹，現了本像。厲聲高叫道：「羅剎女，你看看我可是你親老公？就把我纏了這許多醜勾當，不羞，不羞。」那女子一見是孫行者，慌得推倒桌席，跌落塵埃，羞愧無比，只叫：「氣殺我也！氣殺我也！」
這大聖不管他死活，捽脫手，拽大步，徑出了芭蕉洞。正是：無心貪美色，得意笑顏回。將身一縱，踏祥雲，跳上高山，將扇子吐出來，演演方法。將左手大指頭捻著那柄上第七縷紅絲，念了一聲「𠲛噓啊吸嘻吹呼」，果然長了有一丈二尺長短。拿在手中，仔細看了又看，比前番假的果是不同。只見祥光晃晃，瑞氣紛紛，上有三十六縷紅絲，穿經度絡，表裡相聯。原來行者只討了個長的方法，不曾討他個小的口訣，左右只是那等長短。沒奈何，只得搴在肩上，找舊路而回，不題。
卻說那牛魔王在碧波潭底與眾精散了筵席，出得門來，不見了辟水金睛獸。老龍王聚眾精問道：「是誰偷放牛爺的金睛獸也？」眾精跪下道：「沒人敢偷。我等俱在筵前供酒捧盤，供唱奏樂，更無一人在前。」老龍道：「家樂兒斷乎不敢，可曾有甚生人進來？」龍子、龍孫道：「適才安座之時，有個蟹精到此，那個便是生人。」牛王聞說，頓然省悟道：「不消講了。早間賢友著人邀我時，有個孫悟空保唐僧取經，路遇火焰山難過，曾問我求借芭蕉扇。我不曾與他，他和我賭鬥一場，未分勝負。我卻丟了他，徑赴盛會。那猴子千般伶俐，萬樣機關，斷乎是那廝變作蟹精，來此打探消息，偷了我獸，去山妻處騙了那一把芭蕉扇兒也。」眾精見說，一個個膽戰心驚，問道：「可是那大鬧天宮的孫悟空麼？」牛王道：「正是。列公若在西天路上，有不是處，切要躲避他些兒。」老龍道：「似這般說，大王的駿騎卻如之何？」牛王笑道：「不妨，不妨。列公各散，等我趕他去來。」
遂而分開水路，跳出潭底，駕黃雲，徑至翠雲山芭蕉洞。只聽得羅剎女跌腳搥胸，大呼小叫。推開門，又見辟水金睛獸拴在下邊。牛王高叫：「夫人，孫悟空那廂去了？」眾女童看見牛魔，一齊跪下道：「爺爺來了？」羅剎女扯住牛王，磕頭撞腦，口裡罵道：「潑老天殺的！怎樣這般不謹慎，著那猢猻偷了金睛獸，變作你的模樣，到此騙我？」牛王切齒道：「猢猻那廂去了？」羅剎搥著胸膛罵道：「那潑猴賺了我的寶貝，現出原身走了。氣殺我也！」牛王道：「夫人保重，勿得心焦。等我趕上猢猻，奪了寶貝，剝了他皮，剉碎他骨，擺出他的心肝，與你出氣。」叫：「拿兵器來。」女童道：「爺爺的兵器不在這裡。」牛王道：「拿你奶奶的兵器來罷。」侍婢將兩把青鋒寶劍捧出。牛王脫了那赴宴的鴉青絨襖，束一束貼身的小衣，雙手綽劍，走出芭蕉洞，徑奔火焰山上趕來。正是那：
忘恩漢騙了痴心婦，烈性魔來近木叉人。
畢竟不知此去吉凶如何，且聽下回分解。
English
The Bull Demon King Quits the Fight and Goes to the Splendid Feast; Pilgrim Sun Borrows the Banana-Leaf Fan a Second Time
The earth god said: "The Great-Strength King is the Bull Demon King." Pilgrim said: "Were these mountains set burning by the Bull Demon King, under the false name of the Flaming Mountains?" The earth god said: "No, no. If the Great Sage will pardon this poor god's offense, I dare speak plainly." Pilgrim said: "What offense have you? Speak freely." The earth god said: "This fire was first set by the Great Sage himself." Pilgrim said in wrath: "Where was I? What idle talk is this? Am I one who sets fires?" The earth god said: "You do not know me, it seems. There was no such mountain here once. Because the Great Sage, five hundred years ago in the great havoc of heaven, was seized by the Illustrious Sage and carried bound to Lord Lao, who set the Great Sage in the Eight Trigrams furnace. When the smelting was done and the cauldron opened, you kicked over the elixir furnace, and a few bricks fell out with fire still in them, and here they turned into the Flaming Mountains. I was by origin the keeper of the furnace in the Tushita Palace; Lord Lao blamed me for failing my watch and banished me here, and so I became the earth god of the Flaming Mountains." Zhu Bajie heard and said in spite: "No wonder you are dressed so — you are a Daoist turned earth god."
Pilgrim, half believing, said: "Then tell me why I should seek the Great-Strength King." The earth god said: "The Great-Strength King is the Raksasi's husband. Of late he has left the Raksasi and lives now in the Cloud-Resting Cave on Thunder-Gathering Mountain. There was a fox king of ten thousand years; the fox king died, leaving a daughter called the Jade-Faced Princess. The princess had a fortune of a million, and no one to manage it. Two years ago, hearing of the Bull Demon King's vast powers, she was willing to pay in her fortune from her own side and marry him in as husband. The Bull Ox left the Raksasi and has not looked back since. If the Great Sage finds the Bull Ox and begs him to come here, then you can borrow the true fan: first, to quench the flames and let the master go forward; second, to end the fire's scourge forever and preserve the living of this country; and third, to pardon me and let me back to heaven, to return and report to Lord Lao's decree." Pilgrim said: "Where does Thunder-Gathering Mountain lie? How far to it?" The earth god said: "Due south. From here to there, three thousand li and more."
Pilgrim heard, told Sha Monk and Bajie to guard the master, and told the earth god to stay with them and not go back; then with a whoosh he was gone, vanished from sight. In less than half a watch he saw a high mountain brushing the sky. He brought down his cloud and stood on the summit to look — a fine mountain truly:
Tall? Its crown brushes the blue vault. Great? Its roots strike the yellow springs. Before the mountain the sun is warm; behind the ridge the wind is cold. Before the mountain, warm sun: three winters cannot touch the grass and trees; behind the ridge, cold wind: in the ninth summer the ice and frost do not melt. The dragon pool takes the gully water running on; by the tiger's den against the cliff the flowers open early. The water streams in a thousand branches like flying jade; the flowers open at one heart like spread brocade. On the winding ridge the winding trees; beyond the jutting rocks the jutting pines. Truly: high mountains, steep ridges; sheer cliffs, deep gullies; fragrant flowers, beautiful fruits; red vines, purple bamboo; green pines, kingfisher willows. Eight seasons, four quarters, their colors unchanging; a thousand years, ten thousand ages, their color bright as a dragon's sheen.
The Great Sage gazed a long while, then stepped down from the sharp peak, went into the deep mountain, and looked for the way. Just as he had no tidings he saw, under the pine shade, a woman, a spray of fragrant orchid broken off in her hand, coming along with graceful steps. The Great Sage slipped beside a strange rock and looked hard at her. What manner of woman?
Lovelily fair, a beauty to topple kingdoms; slowly her lotus steps move.Her face like Wang Qiang's; her complexion like the maid of Chu.Like a flower that could speak; like jade that gives off fragrance.Her high chignon piles its black like raven wings; her paired eyes, green-tinged, level as autumn waters.Her Xiang skirt half shows her little bow shoes; her kingfisher sleeves unfold to show her long powdered wrists.Speak of evening rain and morning cloud — truly rose lips and pearl-white teeth.Smooth as the mud of the Brocade River, brows lovely as its moth-girls — she passes Wenjun and Xue Tao.
The woman came nearer the rock, and the Great Sage bowed in salutation, saying gently: "Where are you bound, holy maiden?" The woman had not looked; hearing herself called, she raised her head, and seeing the Great Sage's ugly face she was badly startled; to retreat was hard, to go on was hard; trembling she made herself answer: "Who are you, come from where, to question me here?" The Great Sage thought: "If I speak of the scriptures and the fan, this one may be kin to the Bull Ox. Better answer only as one sent by a kinship, to invite the Demon King." The woman, seeing him silent, changed countenance and cried angrily: "Who are you, to question me?" The Great Sage bowed with an apologetic smile: "I am come from Kingfisher-Cloud Mountain, new to your country, and do not know the roads. May I ask, holy maiden — is this Thunder-Gathering Mountain?" The woman said: "It is." The Great Sage said: "There is a Cloud-Resting Cave here — where does it stand?" The woman said: "What do you want with that cave?" The Great Sage said: "I am sent by Princess Iron Fan of the Banana Cave on Kingfisher-Cloud Mountain, to ask the Bull Demon King to come."
At the words that Princess Iron Fan was asking the Bull Demon King, the woman's heart flared with rage, red to the very roots of her ears, and she cursed unchecked: "That cheap drab — how ignorant! Since the Bull Ox came to my house, hardly two years, I cannot say how much pearl and kingfisher, gold and silver, silks and satins I have given him, firewood by the year, rice by the month, to live at ease — and she has no shame, and comes asking for him again?" The Great Sage heard, and knew this was the Jade-Faced Princess; he deliberately drew the gold-banded staff and roared: "You brazen hussy, you bought the Bull Ox with your fortune — truly a wife who dowered her own husband — and are you not ashamed, and dare curse others?" The woman, seeing it, was frightened out of her wits; with no good footing she trampled her golden lilies in disorder and turned and fled, trembling. The Great Sage bawled and shouted, following behind. Past the pine shade was the mouth of the Cloud-Resting Cave. The woman ran in and slammed the door. The Great Sage put up the staff and stopped to look — a fine place:
Woods thick and close; cliffs sheer and craggy. Vine shade drifts slow; orchid scent is sweet. A running spring rinses jade through the tall bamboo; cunning stones know the hour, strewn with fallen petals. Mist and rosy cloud fold the far peaks; sun and moon light the cloudy screen. Dragons moan and tigers roar; cranes cry and thrushes sing. One stretch of clear seclusion, truly lovely: precious flowers and jeweled grasses, the scene ever bright. No less than the immortal caves of Tiantai, finer than Penglai and Yingzhou on the sea.
To say nothing of the Pilgrim looking over the scenery. Now the woman ran in with the sweat pouring, her orchid heart panting with fright, straight into the study. The Bull Demon King was quietly enjoying an alchemical book there. The woman, out of temper, threw herself into his arms, clawing her ears and scratching her cheeks, and wept aloud. The Bull Ox, all smiles: "Beauty, do not fret. Say what is on your mind." The woman leaped and bounded, cursing: "Brazen fiend, you have been the death of me!" The Bull Ox laughed: "For what cause do you curse me?" The woman said: "I had no father or mother to lean on, and took you in to guard my body and keep my life. On the roads they said you were a hero — and you are only a hen-pecked scrub." The Bull Ox heard and gathered her in his arms: "Beauty — in what ways have I failed you? Say it slowly, and I will make my apology." The woman said: "Just now I was strolling in the flower shade outside the cave, breaking orchids and gathering orchids, when suddenly a monk with a hairy face and thunder-god mouth came up and made his bow, and scared me out of my wits. When I had steadied myself and asked who he was, he said the Princess Iron Fan had sent him to invite the Bull Demon King. I gave him a word or two, and he cursed me out in turn and came chasing me with a staff to beat me. Had I not run fast, he had nearly beaten me to death. Is this not inviting ruin on me? You have been the death of me." The Bull Ox heard, smoothed his face for her and made his amends, and humored her a long while before her anger cooled. The demon king then hardened: "Beauty, before you I hide nothing. The Banana Cave, though retired, is quiet and free. My mountain wife has cultivated from childhood and is a lady immortal who has won the Way; but her house is strict, and within there is not a boy of a foot tall — how could a thunder-mouthed man be sent to invite me? This must be some fiend from who knows where, or one who has borrowed a great name to come spying for me. Let me go out and look."
Good Demon King! Striding out of the study, he came to the main hall, took his armor, and dressed; took up a staff of mixed iron, came out the door and called at the top of his voice: "Who plays the insolent fool at my gate?" The Pilgrim at the side saw that his looks were greatly changed from five hundred years before. See him:
On his head a helmet of burnished silver-bright wrought iron; on his body a suit of golden armor threaded with silk; on his feet a pair of deerskin boots with turned, white-soled points; at his waist a three-strand lion-barbarian belt of twisted wire. One pair of eyes, bright as mirrors; two brows, gorgeous as red rainbows. A mouth like a bowl of blood; teeth ranked like copper plates. His roar shakes the mountains and frightens the mountain gods; his stride carries terror and panics the fell ghosts. In the four seas his name is known as Scourge of the Age; in the west, the Great-Strength, titled Demon King.
The Great Sage straightened his clothes, came forward, and bowed low with a great salutation: "Elder brother — do you not know your young brother?" The Bull Ox returned the courtesy: "Are you the Great Sage Equal to Heaven, Sun Wukong?" The Great Sage said: "The very one, the very one. Long parted, and never a visit. Only now, coming here and asking a woman, did I find you, brother. Your splendor surpasses the old days — felicitations." The Bull Ox shouted: "No smooth tongue. I hear you wrecked the Heavenly Palace, were pressed down under Five Elements Mountain by the Buddha, and of late, freed from heaven's punishment, guard the Tang monk west to see the Buddha for the scriptures. How is it you did my son, the Holy Infant Ox, to death at the Fire Cloud Cave on the Withered Pine Gully on Number Mountain? I was nursing my wrath against you here — and how do you come seeking me?" The Great Sage saluted: "Elder brother, do not wrong your young brother. When your son seized my master and meant to eat his flesh, your brother could not get near him; happily the Bodhisattva Guanyin, meaning to save my master, persuaded him to the right. He is now the Boy of Wealth-in-Goodness — higher than you, brother, enjoying the halls of Utmost Bliss, granted the unbroken ease of long life. What is there in that — and you blame me?" The Bull Ox cursed: "You glib ape! The business of ruining my son — you have talked it away. But just now you insulted my concubine, and beat your way to my gate — why?" The Great Sage laughed: "I came to call on you, brother, and not finding you, asked that woman the way, not knowing she was my second sister-in-law. She cursed me a few words, and your brother was for once unmannerly, and startled my sister-in-law. I beg you, elder brother, forgive and forgive." The Bull Ox said: "If it is so, for old acquaintance's sake I let you go."
The Great Sage said: "Since I have your gracious pardon, my thanks without end. Only there is one matter more I trouble you with — I beg your help in it." The Bull Ox cursed: "This ape knows not up from down. I spare you, and you do not go — you come hanging on me. What help, and what help?" The Great Sage said: "To speak truly, elder brother: your brother guards the Tang monk west, and the Flaming Mountains bar the road, so that we cannot go forward. I asked the local folk, and learned that my sister-in-law the Raksasi has a banana-leaf fan, which I wished to borrow for a use. Yesterday I came to the old house and paid my respects to my sister-in-law; she would not lend it, not she. So I have come specially to you, elder brother: open a heart of heaven and earth, come with me to my elder sister-in-law, and lend the fan by all means to quench the flames, and see the Tang monk over the mountains — and it shall be given back on the spot, whole as jade." The Bull Ox heard, and his heart caught fire; he ground his steel teeth and cursed: "You said you were not unmannerly — it was over the fan all along. No doubt you insulted my mountain wife first; she would not have it, so you came to find me, and chased my concubine besides. The saying goes: a friend's wife is not to be insulted; a friend's concubine is not to be destroyed. You have insulted my wife and destroyed my concubine — what impudence! Come up and take my staff." The Great Sage said: "If it is fighting you want, brother, your brother does not fear it. Only the treasure is what I truly seek — I beg you a thousand times, lend it me to use." The Bull Ox said: "If you can hold me three rounds, I will have my mountain wife lend it; if you cannot, I beat you to death, and so wash out my wrong." The Great Sage said: "Well said, brother. Your brother has been slothful these days, and has not seen you — let us two brothers try our staff-work, and see how my martial arts stand after these years." The Bull Ox would brook no words; he drew the iron staff and struck at the head; the Great Sage took up the gold-banded staff and met it hand to hand. The two had a rare fight:
The gold-banded staff, the iron staff of mixed iron — faces changed, and friendship goes for nothing.That one says: "I was just cursing you, ape, for the ruin of my son."This one says: "Your son has won the Way — nurse no grudge."That one says: "Ignorant thing — how dare you come to my gate?"This one says: "I had my cause, and came of set purpose to ask you."One demands the fan to guard the Tang monk; one will not lend the banana leaf — too mean by half.Word gave way to word, and old friendship failed; a house without honor all took offense.The Bull Ox's staff rises like a leaping dragon; the Great Sage's staff meets it, and ghosts and gods flee.At first they fought before the mountain; then both mounted auspicious clouds and pressed on.In mid-heaven they show their powers; in five-colored light they work their wonders.Two staffs ring and shake the gates of heaven — no win, no lose; each holds the other within an inch.
The Great Sage and the Bull Ox fought a hundred rounds and more, neither winning. Just as they were locked inextricably, someone called from the mountain top: "Lord Bull Ox — my great king sends a thousand greetings, and begs you come early to take his seat." The Bull Ox heard, held off the gold-banded staff with his iron staff, and called: "Ape — hold a while; I am off to a friend's house to a feast." With that he brought down his cloud, went straight into the cave, and said to the Jade-Faced Princess: "Beauty — that thunder-mouthed fellow was the ape Sun Wukong; one bout of my staff drove him off, and he dares not come again. Play at your ease. I am off to a friend's to drink wine." He took off his armor, put on a jacket of raven-black shorn velvet, went out the door, and mounted his Water-Parting Gold-Eyed Beast; told the lads to keep the gate, and rode off half cloud, half mist, straight to the northwest.
The Great Sage watched from the high peak and thought in secret: "What friend has the old ox made now, to go feasting off there? Let old Monkey follow and see." Good Pilgrim! He shook himself, changed into a breath of clean wind, caught up, and went along after. Before long they reached a mountain, and the Bull Ox was gone as if the earth had swallowed him. The Great Sage gathered back his form and went into the mountain to search. In the mountain was a pool of deep clear water; at the pool's edge stood a stone tablet, with six great characters on it: the Green Wave Pool on Ragged Stone Mountain. The Great Sage thought: "The old ox has certainly gone into the water. A water spirit — if not a flood-dragon fiend, then a dragon fiend or fish fiend, or some turtle, terrapin, or alligator fiend. Let old Monkey go down and look too."
Good Great Sage! He pinched the sign, murmured a charm, shook himself, and changed into a crab — not big, not small, some thirty-six catties in weight. With a plop he jumped into the water and sank straight to the pool's bottom. Suddenly he saw a gateway arch, dainty and pierce-worked; beneath the arch the Gold-Eyed Beast was tethered. Inside the arch there was no water. The Great Sage crawled in and looked carefully: from that side came the sound of music. Behold:
Vermilion palace and shell-pavilion — no different from the world above. Gold for the roof tiles; white jade for the door pivots. Screens spread with tortoiseshell; balustrades set with coral beads. Auspicious clouds and lucky vapors halo the lotus seats, joining the three lights above and reaching the roads below. It is not the Heavenly Palace nor the sea treasury — truly this place vies with Penglai's isle. In the high hall a feast is spread, guests and host in ranks; officials great and small capped and bejeweled. They call the jade maidens to bring the ivory trays; they hasten the immortal dancers to tune the modes. The great whale sounds; the great crab dances; the turtle blows the reed pipes; the alligator beats the drum; the pearls of the black steed's jaw light up the cups and platters. Bird-seal script lines the kingfisher screens; shrimp-whisker curtains hang from the corridors. The eight notes play in turn, mixed with immortal airs; the notes of kung and shang rise and break against the clouds. A green-headed perch girl sweeps the jasper zither; a red-eyed horse lad plays the jade flute. The perch dame offers in homage dried venison; the dragon maiden pins a golden phoenix pin in her hair. What they eat is the eight-jeweled dainties of heaven's kitchen; what they drink is the ripe nectar of the purple mansion.
Above sat the Bull Demon King; at his right and left three or four flood-dragon fiends; before him sat an old dragon fiend, with the dragon sons and grandsons, the dragon wives and dragon maidens on either side.
Just as cups and tallies were crossing, the Great Sage Sun walked straight up, and the old dragon spied him and gave the word: "Seize that wild crab!" The dragon sons and grandsons crowded up and took the Great Sage. The Great Sage suddenly spoke man's words, crying: "Spare me! Spare me!" The old dragon said: "Where do you come from, you wild crab, that you dare come up the hall and go swaggering crosswise before honored guests? Confess quickly, and be spared the death." Good Great Sage! Fingering out a false tale, he confessed before them all:
"Born in the lake to make my living, I burrowed by the cliffs to house.Long days soothed this shell of mine, and I was made warden of the crosswise shell.Trailing grass and dragging mud, I have never learned the forms of court.Ignorant of the law, I have affronted the king's majesty — I look up and beg your gracious pardon!"
The fiends on the seats, hearing, all bowed to the old dragon in courtesy: "The crab warden is new-come to the jasper palace and does not know the king's forms; let your lordship spare him." The old dragon gave his thanks. The fiends then said: "Let the fellow go — the beating stands on record; let him wait outside." The Great Sage answered and fled for his life, straight to below the gateway arch, thinking in secret: "The Bull Ox is here hugging his cups — how could I wait till the party breaks? And even if it broke, he would never lend me the fan. Better to steal his Gold-Eyed Beast, change into the Bull Demon King, go beguile the Raksasi, and trick the fan from her, and see my master over the mountains."
Good Great Sage! He showed his true form at once, untied the beast's tether, laid hold, mounted the carved saddle, and rode straight up out of the water's depths. Outside the pool he changed himself into the Bull Demon King's shape, drove the beast, rode the cloud, and in no time was at the mouth of the Banana Cave on Kingfisher-Cloud Mountain. He called: "Open the gate." Two maids inside the cave heard the voice, opened the door, saw the Bull Demon King's face, and went in to report: "Madam — the master is home." The Raksasi heard, made her cloud-coiled hair straight in haste, tripped on her lotus steps, and came out the door to meet him. The Great Sage dismounted from the carved saddle and led in the Gold-Eyed Beast, bold as brass, beguiling the fair lady. The Raksasi's fleshly eyes could not tell him; she took his hand and led him in, had the maids set a seat and bring tea. The whole household, seeing their lord, was reverence itself.
In a little while they had exchanged the civilities. The "Bull Ox" said: "Long parted, madam." The Raksasi said: "Ten thousand blessings, my lord." And she said: "My lord, doting on your new bride, you threw your handmaid over. What wind blows you here today?" The Great Sage laughed: "Not throwing you over. Since the Jade-Faced Princess married me, the estate has been full of business and friends press their courtesies; so I have lingered outside — and I have made another estate besides." And he said: "I hear that Wukong creature guards the Tang monk and is near the Flaming Mountains; I fear he will come asking you to lend the fan. My grudge for the ruin of my son is unpaid: when he comes, send some one to tell me, and I will take him and cleave him to ten thousand pieces, and so wash out the wrong between us man and wife." The Raksasi heard, and with falling tears told him: "My lord, the saying goes: a man without a wife has no master for his goods; a woman without a husband has no master for her body. That ape nearly cost me my life." The Great Sage heard, and feigned wrath, cursing: "When was that brazen ape here?" The Raksasi said: "He is not gone yet. Yesterday he came to borrow the fan; because of the wrong to my child, I dressed in my armor, swung my precious blade, and went out the door to hew him. He bore the pain and called me sister-in-law, and said your lordship was once his sworn brother." The Great Sage said: "Five hundred years ago we swore seven brothers." The Raksasi said: "He bore my cursing and dared not answer, my hewing and dared not lift a hand; then one wave of my fan blew him away. He must have found some wind-quelling art somewhere, for this morning he was bawling at the gate again. I waved the fan at him once more — he never stirred. I swung my blade in haste to hew him, and then he would not yield me. I feared his staff was heavy, and ran into the cave and shut the door tight. Who knew from where he got inside me, into my belly — he nearly cost me my life. It was I who called him uncle a few times and gave him the fan."
The Great Sage beat his breast in feigned sorrow: "A pity, a pity! Madam, you were wrong — how could you give that treasure to the ape? You have fretted me to death." The Raksasi laughed: "My lord, calm your wrath. What I gave him was the false fan — only to trick him away." The Great Sage asked: "Where is the true fan kept?" The Raksasi said: "At ease, at ease — I keep it by me." She called the maids to lay wine, to welcome him home and celebrate. Lifting the cup she offered it: "My lord, in your new-wedded bliss, by no means forget your first-married wife. Drink a cup of the water of your old home." The Great Sage dared not refuse; smiling, he raised the cup in his hand: "Madam, you first. I, seeking to order my estate abroad, have long been parted from you — you have guarded my house morning and evening; this cup is my thanks." The Raksasi took the cup again, filled it, and handed it to the king: "The old saying has it: a wife is an equal. The husband is the father who sustains the body — what thanks?" The two of them exchanging courtesies, they sat at last and passed the wine. The Great Sage would not break his fast with meat: he ate only a few fruits, and traded words with her.
After several rounds the Raksasi felt the wine half-master her, and her color rose a little; she snuggled and rubbed against the Great Sage Sun, touching and twiddling: hand in hand, pretty words and tenderness; shoulder to shoulder, murmuring low. Of one cup of wine you drink a sip and I drink a sip — and she fed him fruits besides. The Great Sage, feigning fondness, kept her company and smiled, and, past all choice, leaned and nestled with her. Truly it was:
The hook that baits poems, the broom that sweeps away sorrow — of all things under heaven, none outdoes wine.A man in his cups lays virtue by and opens his bosom; a woman unmindful opens laughing lips.Her face as red as peach in bloom; her body swaying as a tender willow.Flocking and murmuring, words without end; pinching and twiddling, all her charms astir.Now her hand rakes through her cloud of hair; now her deft fingers flutter by.Time and again she cocks her little foot; over and over she shakes her trailing sleeve.Her powdered neck sinks low of itself; her pliant waist twists more and more.The words of dalliance never cease; her soft breast half shows its loosened golden buttons.Drunk, she truly is a jade mountain toppling; her bleared eyes rub and blink — a pretty fool of her.
The Great Sage, seeing her so far gone, kept his wits about him and teased her on: "Madam — where do you keep the true fan? Be careful, morning and evening: that Sun Wukong changes a thousand ways, and may come and trick it from you again." The Raksasi, smiling broadly, brought it from her mouth — no bigger than an apricot leaf — and handed it to the Great Sage: "Is this not the treasure?" The Great Sage took it in his hand, yet would not quite believe, thinking: "A trifle like this — how should it quench the fire? I fear it is false again." The Raksasi, seeing him gazing at the treasure sunk in thought, could not contain herself; she came up and pressed her powdered cheek to the Pilgrim's face, saying: "Darling — take the treasure and drink your wine; why sit dreaming?" The Great Sage took his chance and asked her: "A thing so small — how should it wave out eight hundred li of flame?" The Raksasi, wine-loosened to her true nature, recked of nothing, and told the art: "My lord, two years parted from you, and I suppose you have sought pleasure day and night till that Jade-Faced Princess has clouded your wits — how should you forget the very handling of your own treasure? Only pinch with the left thumb the seventh strand of red silk on the haft, and murmur 'di-hsu-ah-si-si-chui-hu' — and it grows twelve feet long. This treasure changes without end! Never mind eight hundred li of flame — eighty thousand li of it would melt away at one wave."
The Great Sage heard and stored it carefully in his heart. Then he clapped the fan in his mouth too, passed his hand over his face, showed his true form, and called loudly: "Raksasi — look, am I not your own dear husband? To think you made me play at all these ugly dalliances — for shame, for shame!" The woman, seeing it was Sun Pilgrim, in horror overset the table, fell to the ground, shame-stricken past all, crying only: "He has vexed me to death! He has vexed me to death!"
The Great Sage, caring nothing whether she lived or died, freed his hands, strode out with great steps, and went straight out of the Banana Cave. Truly: "With no wish to covet beauty, he went back laughing, his errand won." He gave a leap, trod the auspicious cloud, leaped up the mountain, spat out the fan, and tried the art: with the thumb of his left hand he pinched the seventh strand of red silk on the haft, murmured "di-hsu-ah-si-si-chui-hu" — and truly it grew to some twelve feet. He took it in his hand and looked at it again and again: truly not the same as the false one before. Auspicious light flashing, lucky vapors wreathing; on it were thirty-six strands of red silk, threading through its veins, joined within and without. But the Pilgrim had begged only the art of growing, not the spell to make it small; big or little, it stayed as it was. Past remedy, he could only sling it over his shoulder and take the old road back — but of that no more.
Now the Bull Demon King, the feast broken up with the fiends at the bottom of the Green Wave Pool, came out the door and missed his Water-Parting Gold-Eyed Beast. The old Dragon King gathered the fiends and asked: "Who has stolen and led away Lord Bull's Gold-Eyed Beast?" The fiends knelt: "None dared steal it. We were all before the feast, pouring wine and bearing trays, singing and making music — not one of us left it." The old dragon said: "The household players would never dare. Has any living stranger come in?" The dragon sons and grandsons said: "Just as the seats were taken, a crab fiend came here — that one was a stranger." The Bull Ox heard and saw through it at once: "Say no more. This morning, when you, worthy friend, sent men to invite me, there was a Sun Wukong guarding the Tang monk for the scriptures, stopped by the Flaming Mountains, who asked to borrow my banana-leaf fan. I would not give it; we fought a bout, neither winning; and I left him and came straight to the feast. That monkey, with his thousand cunning and ten thousand devices, is certainly the one: he changed into a crab fiend, came here to sound us out, stole my beast, and went to trick the fan from my mountain wife." The fiends heard, and one and all went weak with terror, and asked: "The Sun Wukong who wrecked the Heavenly Palace?" The Bull Ox said: "The very one. Gentlemen, if ever he comes your way on the western road, be sure to give him a wide berth." The old dragon said: "If it is so, what of your lordship's steed?" The Bull Ox laughed: "No matter, no matter. Disperse, all of you; I will go after him."
So he parted the waters, leaped from the pool's bottom, mounted a yellow cloud, and came straight to the Banana Cave on Kingfisher-Cloud Mountain. He heard the Raksasi stamping and beating her breast, crying out loud and small. He pushed open the door, and there was the Gold-Eyed Beast tethered below. The Bull Ox called: "Madam — where has that Sun Wukong gone?" The maids, seeing the Bull Demon King, knelt in a body: "The master is come?" The Raksasi seized the Bull Ox, kowtowing and knocking her head, cursing: "You plague-stricken villain! How could you be so careless, letting that ape steal the Gold-Eyed Beast, change into your likeness, come here and trick me?" The Bull Ox, grinding his teeth: "Where has the ape gone?" The Raksasi beat her breast and cursed: "That brazen ape cozened me of my treasure, showed his true form, and made off. He has vexed me to death!" The Bull Ox said: "Madam, take care of yourself; do not fret. When I have caught the ape, I will take the treasure back, strip his hide, pound his bones to shards, and pick out his heart and liver — and ease your wrath." He called: "Bring my weapons!" The maid said: "Your weapons are not here, master." The Bull Ox said: "Then bring your mistress's weapons." The maids brought out the two precious blades of green steel. The Bull Ox stripped off the raven-black velvet jacket he had worn to the feast, tightened his under-garments, took the blades in both hands, walked out of the Banana Cave, and made straight for the Flaming Mountains in chase. Truly:
The thankless husband has beguiled his doting wife; the fiery fiend comes closing on the man of the staff.
But whether this errand would end in fortune or in ruin? Listen to the next chapter to find out.
Chapter 61
Traditional Chinese
第六十一回 豬八戒助力破魔王 孫行者三調芭蕉扇
話表牛魔王趕上孫大聖，只見他肩膊上掮著那柄芭蕉扇，怡顏悅色而行。魔王大驚道：「猢猻原來把運用的方法兒也叨餂得來了。我若當面問他索取，他定然不與；倘若搧我一扇，要去十萬八千里遠，卻不遂了他意？我聞得唐僧在那大路上等候。他二徒弟豬精、三徒弟沙流精，我當年做妖怪時，也曾會他。且變作豬精的模樣，返騙他一場。料猢猻以得意為喜，必不詳細隄防。」好魔王，他也有七十二變，武藝也與大聖一般，只是身子狼犺些。欠鑽疾，不活達些；把寶劍藏了，念個咒語，搖身一變，即變作八戒一般嘴臉。抄下路，當面迎著大聖，叫道：「師兄，我來也。」
這大聖果然歡喜。古人云「得勝的貓兒歡似虎」也，只倚著強能，更不察來人的意思。見是個八戒的模樣，便就叫道：「兄弟，你往那裡去？」牛魔王綽著經兒道：「師父見你許久不回，恐牛魔王手段大，你鬥他不過，難得他的寶貝，教我來迎你的。」行者笑道：「不必費心，我已得了手了。」牛王又問道：「你怎麼得的？」行者道：「那老牛與我戰經百十合，不分勝負。他就撇了我，去那亂石山碧波潭底，與一夥蛟精、龍精飲酒。是我暗跟他去，變作個螃蟹，偷了他所騎的辟水金睛獸，變了老牛的模樣，徑至芭蕉洞哄那羅剎女。那女子與老孫結了一場乾夫妻，是老孫設法騙將來的。」牛王道：「卻是生受了。哥哥勞碌太甚，可把扇子我拿。」孫大聖那知真假，也慮不及此，遂將扇子遞與他。
原來那牛王他知那扇子收放的根本，接過手，不知捻個甚麼訣兒，依然小似一片杏葉，現出本像。開言罵道：「潑猢猻！認得我麼？」行者見了，心中自悔道：「是我的不是了。」恨了一聲，跌足高呼道：「咦！逐年家打雁，今卻被小雁兒嗛了眼睛。」狠得他爆躁如雷，掣鐵棒，劈頭便打；那魔王就使扇子搧他一下。不知那大聖先前變蟭蟟蟲入羅剎女腹中之時，將定風丹噙在口裡，不覺的嚥下肚裡，所以五臟皆牢，皮骨皆固，憑他怎麼搧，再也搧他不動。牛王慌了，把寶貝丟入口中，雙手掄劍就砍。那兩個在那半空中這一場好殺：
齊天孫大聖，混世潑牛王，只為芭蕉扇，相逢各騁強。粗心大聖將人騙，大膽牛王把扇誆。這一個，金箍棒起無情義；那一個，雙刃青鋒有智量。大聖施威噴彩霧，牛王放潑吐毫光。齊鬥勇，兩不良，咬牙剉齒氣昂昂。播土揚塵天地暗，飛砂走石鬼神藏。這個說：「你敢無知返騙我？」那個說：「我妻許你共相將。」言村語潑，性烈情剛。那個說：「你哄人妻女真該死，告到官司有罪殃。」伶俐的齊天聖，兇頑的大力王，一心只要殺，更不待商量。棒打劍迎齊努力，有些鬆慢見閻王。
且不說他兩個相鬥難分。卻表唐僧坐在途中，一則火氣蒸人，二來心焦口渴，對火焰山土地道：「敢問尊神，那牛魔王法力如何？」土地道：「那牛王神通不小，法力無邊，正是孫大聖的敵手。」三藏道：「悟空是個會走路的，往常家二千里路，一霎時便回，怎麼如今去了一日？斷是與那牛王賭鬥。」叫：「悟能、悟淨，你兩個，那一個去迎你師兄一迎？倘或遇敵，就當用力相助，求得扇子來，解我煩躁，早早過山，趕路去也。」八戒道：「今日天晚，我想著要去接他，但只是不認得積雷山路。」土地道：「小神認得，且教捲簾將軍與你師父做伴，我與你去來。」三藏大喜道：「有勞尊神，功成再謝。」
那八戒抖擻精神，束一束皂錦直裰，搴著鈀，即與土地縱起雲霧，徑回東方而去。正行時，忽聽得喊殺聲高，狂風滾滾。八戒按住雲頭看時，原來孫行者與牛王廝殺哩。土地道：「天蓬還不上前，待怎的？」獃子掣釘鈀，厲聲高叫道：「師兄，我來也。」行者恨道：「你這夯貨，誤了我多少大事。」八戒道：「師父教我來迎你，因認不得山路，商議良久，教土地引我，故此來遲，如何誤了大事？」行者道：「不是怪你來遲，這潑牛十分無禮。我向羅剎處弄得扇子來，卻被這廝變作你的模樣，口稱迎我，我一時歡悅，轉把扇子遞在他手，他卻現了本像，與老孫在此比併，所以誤了大事也。」八戒聞言大怒，舉釘鈀，當面罵道：「我把你這血皮脹的遭瘟！你怎敢變作你祖宗的模樣，騙我師兄，使我兄弟不睦？」你看他沒頭沒臉的使釘鈀亂築。
那牛王，一則是與行者鬥了一日，力倦神疲；二則是見八戒的釘鈀兇猛，遮架不住：敗陣就走。只見那火焰山土地帥領陰兵，當面擋住道：「大力王，且住手。唐三藏西天取經，無神不保，無天不佑，三界通知，十方擁護。快將芭蕉扇來搧息火焰，教他無災無障，早過山去；不然，上天責你罪愆，定遭誅也。」牛王道：「你這土地，全不察理。那潑猴奪我子，欺我妾，騙我妻，番番無道，我恨不得囫圇吞他下肚，化作大便喂狗，怎麼肯將寶貝借他？」
說不了，八戒趕上罵道：「我把你個結心癀！快拿出扇來，饒你性命。」那牛王只得回頭，使寶劍又戰八戒。孫大聖舉棒相幫，這一場在那裡好殺：
成精豕，作怪牛，兼上偷天得道猴。禪性自來能戰煉，必當用土合元由。釘鈀九齒尖還利，寶劍雙鋒快更柔。鐵棒捲舒為主仗，土神助力結丹頭。三家刑剋相爭競，各展雄才要運籌。捉牛耕地金錢長，喚豕歸爐木氣收。心不在焉何作道，神常守舍要拴猴。胡亂嚷，苦相求，三般兵刃響搜搜。鈀築劍傷無好意，金箍棒起有因由。只殺得星不光兮月不皎，一天寒霧黑悠悠。
那魔王奮勇爭強，且行且鬥，鬥了一夜，不分上下，早又天明。前面是他的積雷山摩雲洞口，他三個與土地、陰兵又諠譁振耳，驚動那玉面公主，喚丫鬟看是那裡人嚷。只見守門小妖來報：「是我家爺爺與昨日那雷公嘴漢子，並一個長嘴大耳的和尚，同火焰山土地等眾廝殺哩。」玉面公主聽言，即命外護的大小頭目，各執槍刀助力。前後點起七長八短，有百十餘口。一個個賣弄精神，拈槍弄棒，齊告：「大王爺爺，我等奉奶奶內旨，特來助力也。」牛王大喜道：「來得好，來得好。」眾妖一齊上前亂砍。八戒措手不及，倒拽著鈀，敗陣而走。大聖縱觔斗雲，跳出重圍。眾陰兵亦四散奔走。老牛得勝，聚群妖歸洞，緊閉了洞門不題。
行者道：「這廝驍勇，自昨日申時前後與老孫戰起，直到今夜，未定輸贏。卻得你兩個來接力。如此苦鬥半日一夜，他更不見勞困。才這一夥小妖，卻又莽壯。他將洞門緊閉不出，如之奈何？」八戒道：「哥哥，你昨日巳時離了師父，怎麼到申時才與他鬥起？你那兩三個時辰在那裡的？」行者道：「別你後，頃刻就到這座山上，見一個女子，問訊，原來就是他愛妾玉面公主。被我使鐵棒諕他一諕，他就跑進洞，叫出那牛王來。與老孫劖言劖語，嚷了一會。又與他交手，鬥了有一個時辰。正打處，有人請他赴宴去了。是我跟他到那亂石山碧波潭底，變作一個螃蟹，探了消息，偷了他辟水金睛獸，假變牛王模樣，復至翠雲山芭蕉洞，騙了羅剎女，哄得他扇子。出門試演試演方法，把扇子弄長了，只是不會收小。正掮了走處，被他假變做你的嘴臉，返騙了去。故此耽擱兩三個時辰也。」
八戒道：「這正是俗語云：『大海裡翻了豆腐船──湯裡來，水裡去。』如今難得他扇子，如何保得師父過山？且回去，轉路走他娘罷。」土地道：「大聖休焦惱，天蓬莫懈怠。但說轉路，就是入了傍門，不成個修行之類。古語云：『行不由徑。』豈可轉走？你那師父在正路上坐著，眼巴巴只望你們成功哩。」行者發狠道：「正是，正是。獃子莫要胡談，土地說得有理。我們正要與他：
賭輸贏，弄手段，等我施為地煞變。自到西方無對頭，牛王本是心猿變。今番正好會源流，斷要相持借寶扇。趁清涼，息火焰，打破頑空參佛面。行滿超昇極樂天，大家同赴龍華宴。」
那八戒聽言，便生努力。慇懃道：
「是是是，去去去，管甚牛王會不會。木生在亥配為豬，牽轉牛兒歸土類。申下生金本是猴，無刑無剋多和氣。用芭蕉，為水意，焰火消除成既濟。晝夜休離苦盡功，功完趕赴盂蘭會。」
他兩個領著土地、陰兵一齊上前，使釘鈀，掄鐵棒，乒乒乓乓，把一座摩雲洞的前門打得粉碎。諕得那外護頭目戰戰兢兢，闖入裡邊報道：「大王，孫悟空率眾打破前門也。」那牛王正與玉面公主備言其事，懊恨孫行者哩。聽說打破前門，十分發怒，急披掛，拿了鐵棍，從裡邊罵出來道：「潑猢猻！你是多大個人兒，敢這等上門撒潑，打破我門扇？」八戒近前亂罵道：「潑老剝皮！你是個甚樣人物，敢量那個大小？不要走，看鈀。」牛王喝道：「你這個囔糟食的夯貨不見怎的，快叫那猴兒上來。」行者道：「不知好歹的䬲草！我昨日還與你論兄弟，今日就是仇人了。仔細吃吾一棒。」那牛王奮勇而迎。這場比前番更勝。三個英雄廝混在一處，好殺：
釘鈀鐵棒逞神威，同帥陰兵戰老犧。犧牲獨展兇強性，遍滿同天法力恢。使鈀築，著棍擂，鐵棒英雄又出奇。三般兵器叮噹響，隔架遮攔誰讓誰？他道他為首，我道我奪魁。土兵為證難分解，木土相煎上下隨。這兩個說：「你如何不借芭蕉扇？」那一個道：「你焉敢欺心騙我妻？趕妾害兒仇未報，敲門打戶又驚疑。」這個說：「你仔細隄防如意棒，擦著些兒就破皮。」那個說：「好生躲避鈀頭齒，一傷九孔血淋漓。」牛魔不怕施威猛，鐵棍高擎有見機。翻雲覆雨隨來往，吐霧噴風任發揮。恨苦這場都拚命，各懷惡念喜相持。丟架子，讓高低，前迎後擋總無虧。兄弟二人齊努力，單身一棍獨施為。卯時戰到辰時後，戰罷牛魔束手回。
他三個舍死忘生，又鬥有百十餘合。八戒發起獃性，仗著行者神通，舉鈀亂築。牛王遮架不住，敗陣回頭，就奔洞門。卻被土地、陰兵攔住洞門，喝道：「大力王，那裡走？ 吾等在此。」那老牛不得進洞，急抽身。又見八戒、行者趕來，慌得卸了盔甲，丟了鐵棍，搖身一變，變做一隻天鵝，望空飛走。
行者看見，笑道：「八戒，老牛去了。」那獃子漠然不知，土地亦不能曉，一個個東張西覷，只在積雷山前後亂找。行者指道：「那空中飛的不是？」八戒道：「那是一隻天鵝。」行者道：「正是老牛變的。」土地道：「既如此，卻怎麼好？」行者道：「你兩個打進此門，把群妖盡情剿除，拆了他的窩巢，絕了他的歸路。等老孫與他賭變化去。」那八戒與土地，依言攻破洞門不題。
這大聖收了金箍棒，捻訣念咒，搖身一變，變作一個海東青。颼的一翅，鑽在雲眼裡，倒飛下來，落在天鵝身上，抱住頸項嗛眼。那牛王也知是孫行者變化，急忙抖抖翅，變作一隻黃鷹，返來嗛海東青。行者又變作一個烏鳳，專一趕黃鷹。牛王識得，又變作一隻白鶴，長唳一聲，向南飛去。行者立定，抖抖翎毛，又變作一隻丹鳳，高鳴一聲。那白鶴見鳳是鳥王，諸禽不敢妄動，刷的一翅，淬下山崖，將身一變，變作一隻香獐，乜乜些些，在崖前吃草。行者認得，也就落下翅來，變作一隻餓虎，剪尾跑蹄，要來趕獐作食。魔王慌了手腳，又變作一隻金錢花斑的大豹，要傷餓虎。行者見了，迎著風，把頭一幌，又變作一隻金眼狻猊，聲如霹靂，鐵額銅頭，復轉身要食大豹。牛王著了急，又變作一個人熊，放開腳，就來擒那狻猊。行者打個滾，就變作一隻賴象，鼻似長蛇，牙如竹筍，撒開鼻子，要去捲那人熊。
牛王嘻嘻的笑了一笑，現出原身：一隻大白牛，頭如峻嶺，眼若閃光，兩隻角似兩座鐵塔，牙排利刃，連頭至尾有千餘丈長短，自蹄至背有八百丈高下。對行者高叫道：「潑猢猻！你如今將奈我何？」行者也就現了原身，抽出金箍棒來，把腰一躬，喝聲叫：「長！」長得身高萬丈，頭如泰山，眼如日月，口似血池，牙似門扇，手執一條鐵棒，著頭就打。那牛王硬著頭，使角來觸。這一場，真個是撼嶺搖山，驚天動地。有詩為證。詩曰：
道高一尺魔千丈，奇巧心猿用力降。若得火山無烈焰，必須寶扇有清涼。黃婆矢志扶元老，木母留情掃蕩妖。和睦五行歸正果，煉魔滌垢上西方。
他兩個大展神通，在半山中賭鬥，驚得那過往虛空一切神眾與金頭揭諦、六甲六丁、一十八位護教伽藍都來圍困魔王。那魔王公然不懼，你看他東一頭，西一頭，直挺挺、光耀耀的兩隻鐵角，往來抵觸；南一撞，北一撞，毛森森，觔暴暴的一條硬尾，左右敲搖。孫大聖當面迎，眾多神四面打。牛王急了，就地一滾，復本像，便投芭蕉洞去。行者也收了法像，與眾多神隨後追襲。那魔王闖入洞裡，閉門不出。概眾把一座翠雲山圍得水泄不通。
正都上門攻打，忽聽得八戒與土地、陰兵嚷嚷而至。行者見了，問曰：「那摩雲洞事體如何？」八戒笑道：「那老牛的娘子，被我一鈀築死，剝開衣看，原來是個玉面狸精。那夥群妖，俱是些驢、騾、犢、特、獾、狐、狢、獐、羊、虎、麋、鹿等類，已此盡皆剿戮。又將他洞府房廊放火燒了。土地說他還有一處家小，住居此山，故又來這裡掃蕩也。」行者道：「賢弟有功，可喜，可喜。老孫空與那老牛賭變化，未曾得勝。他變做無大不大的白牛，我變了法天象地的身量。正和他抵觸之間，幸蒙諸神下降，圍困多時，他卻復原身，走進洞去矣。」八戒道：「那可是芭蕉洞麼？」行者道：「正是，正是。羅剎女正在此間。」八戒發狠道：「既是這般，怎麼不打進去，剿除那廝，問他要扇子，倒讓他停留長智，兩口兒敘情？」
好獃子，抖擻威風，舉鈀照門一築，忽辣的一聲，將那石崖連門築倒了一邊。慌得那女童忙報：「爺爺，不知甚人把前門都打壞了。」牛王方跑進去，喘噓噓的，正告訴羅剎女與孫行者奪扇子賭鬥之事。聞報，心中大怒，就口中吐出扇子，遞與羅剎女。羅剎女接扇在手，滿眼垂淚道：「大王，把這扇子送與那猢猻，教他退兵去罷。」牛王道：「夫人啊，物雖小而恨則深。你且坐著，等我再和他比併去來。」那魔重整披掛，又選兩口寶劍，走出門來。正遇著八戒使鈀築門，老牛更不打話，掣劍劈頭便砍。八戒舉鈀迎著，向後倒退了幾步，出門來，早有大聖掄棒當頭。那牛魔即駕狂風，跳離洞府，又都在那翠雲山上相持。眾多神四面圍繞，土地兵左右攻擊。這一場，又好殺哩：
雲迷世界，霧罩乾坤。颯颯陰風砂石滾，巍巍怒氣海波渾。重磨劍二口，復掛甲全身。結冤深似海，懷恨越生嗔。你看齊天大聖因功績，不講當年老故人。八戒施威求扇子，眾神護法捉牛君。牛王雙手無停息，左遮右擋弄精神。只殺得那過鳥難飛皆斂翅，遊魚不躍盡潛鱗。鬼泣神嚎天地暗，龍愁虎怕日光昏。
那牛王拚命捐軀，鬥經五十餘合，抵敵不住，敗了陣，往北就走。早有五臺山秘魔巖神通廣大潑法金剛阻住，喝道：「牛魔，你往那裡去？我蒙釋迦牟尼佛祖差來，佈列天羅地網，至此擒汝也。」正說間，隨後有大聖、八戒、眾神趕來。那魔王慌轉身，向南而走，又撞著峨眉山清涼洞法力無量勝至金剛擋住，喝道：「吾奉佛旨，在此正要拿住你也。」牛王心慌腳軟，急抽身往東便走，卻逢著須彌山摩耳崖毘盧沙門大力金剛迎住，喝道：「老牛何往？我蒙如來密令，教來捕獲你也。」牛王又悚然而退，向西就走，又遇著崑崙山金霞嶺不壞尊王永住金剛敵住，喝道：「這廝又將安走？我領西天大雷音寺佛老親言，在此把截，誰放你也？」
那老牛心驚膽戰，悔之不及。見那四面八方都是佛兵天將，真個似羅網高張，不能脫命。正在倉惶之際，又聞得行者帥眾趕來，他就駕雲頭，望上便走。卻好有托塔李天王並哪吒太子，領魚肚藥叉、巨靈神將，幔住空中，叫道：「慢來，慢來。吾奉玉帝旨意，特來此剿除你也。」牛王急了，依前搖身一變，還變做一隻大白牛，使兩隻鐵角去觸天王。天王使刀來砍。隨後孫行者又到。哪吒太子厲聲高叫：「大聖，衣甲在身，不能為禮。愚父子昨日見佛如來發檄奏聞玉帝，言唐僧路阻火焰山，孫大聖難伏牛魔王，玉帝傳旨，特差我父王領眾助力。」行者道：「這廝神通不小，又變作這等身軀，卻怎奈何？」太子笑道：「大聖勿疑，你看我擒他。」
這太子即喝一聲：「變！」變得三頭六臂，飛身跳在牛王背上，使斬妖劍望頸項上一揮，不覺得把個牛頭斬下。天王收刀，卻才與行者相見。那牛王腔子裡又鑽出一個頭來，口吐黑氣，眼放金光。被哪吒又砍一劍，頭落處，又鑽出一個頭來。一連砍了十數劍，隨即長出十數個頭。哪吒取出火輪兒掛在那老牛的角上，便吹真火，焰焰烘烘，把牛王燒得張狂哮吼，搖頭擺尾。才要變化脫身，又被托塔天王將照妖鏡照住本像，騰那不動，無計逃生，只叫：「莫傷我命，情願歸順佛家也。」哪吒道：「既惜身命，快拿扇子出來。」牛王道：「扇子在我山妻處收著哩。」
哪吒見說，將縛妖索子解下，跨在他那頸項上，一把拿住鼻頭，將索穿在鼻孔裡，用手牽來。孫行者卻會聚了四大金剛、六丁六甲、護教伽藍、托塔天王、巨靈神將並八戒、土地、陰兵，簇擁著白牛，回至芭蕉洞口。老牛叫道：「夫人，將扇子出來，救我性命。」羅剎聽叫，急卸了釵環，脫了色服，挽青絲如道姑，穿縞素似比丘，雙手捧那柄丈二長短的芭蕉扇子，走出門。又見有金剛眾聖與天王父子，慌忙跪在地下，磕頭禮拜道：「望菩薩饒我夫妻之命，願將此扇奉承孫叔叔成功去也。」行者近前接了扇，同大眾共駕祥雲，徑回東路。
卻說那三藏與沙僧立一會，坐一會，盼望行者，許久不回，何等憂慮。忽見祥雲滿空，瑞光滿地，飄飄颻颻，蓋眾神行將近，這長老害怕道：「悟淨，那壁廂是誰神兵來也？」沙僧認得道：「師父啊，那是四大金剛、金頭揭諦、六甲六丁、護教伽藍與過往眾神。牽牛的是哪吒三太子，拿鏡的是托塔李天王，大師兄執著芭蕉扇，二師兄並土地隨後，其餘的都是護衛神兵。」三藏聽說，換了毘盧帽，穿了袈裟，與悟淨拜迎眾聖，稱謝道：「我弟子有何德能，敢勞列位尊聖臨凡也。」四大金剛道：「聖僧喜了，十分功行將完。吾等奉佛旨差來助汝，汝當竭力修持，勿得須臾怠惰。」三藏叩齒叩頭，受身受命。
孫大聖執著扇子，行近山邊，盡氣力揮了一扇，那火焰山平平息焰，寂寂除光。行者喜喜歡歡，又搧一扇，只聞得習習瀟瀟，清風微動。第三扇，滿天雲漠漠，細雨落霏霏。有詩為證。詩曰：
火焰山遙八百程，火光大地有聲名。火煎五漏丹難熟，火燎三關道不清。時借芭蕉施雨露，幸蒙天將助神功。牽牛歸佛休顛劣，水火相聯性自平。
此時三藏解燥除煩，清心了意。四眾皈依，謝了金剛，各轉寶山。六丁六甲升空保護。過往神祗四散。天王、太子牽牛，徑歸佛地回繳。止有本山土地押著羅剎女，在傍伺候。
行者道：「那羅剎，你不走路，還立在此等甚？」羅剎跪道：「萬望大聖垂慈，將扇子還了我罷。」八戒喝道：「潑賤人，不知高低。饒了你的性命就夠了，還要討甚麼扇子？我們拿過山去，不會賣錢買點心吃？費了這許多精神力氣，又肯與你？雨濛濛的，還不回去哩。」羅剎再拜道：「大聖原說搧息了火還我，今此一場，誠悔之晚矣。只因不倜儻，致令勞師動眾。我等也修成人道，只是未歸正果。見今真身現象歸西，我再不敢妄作。願賜本扇，從立自新，修身養命去也。」土地道：「大聖，趁此女深知息火之法，斷絕火根，還他扇子，小神居此苟安，拯救這方生民，求些血食，誠為恩便。」行者道：「我當時問著鄉人說：這山搧息火，只收得一年五穀，便又火發。如何治得除根？」羅剎道：「要是斷絕火根，只消連搧四十九扇，永遠再不發了。」
行者聞言，執扇子，使盡筋力，望山頭連搧四十九扇，那山上大雨淙淙。果然是寶貝：有火處下雨，無火處天晴。他師徒們立在這無火處，不遭雨濕。
坐了一夜，次早才收拾馬匹、行李，把扇子還了羅剎。又道：「老孫若不與你，恐人說我言而無信。你將扇子回山，再休生事。看你得了人身，饒你去罷。」那羅剎接了扇子，念個咒語，捏做個杏葉兒，噙在口裡。拜謝了眾聖，隱姓修行，後來也得了正果，經藏中萬古流名。羅剎、土地俱感激謝恩，隨後相送。行者、八戒、沙僧保著三藏，遂此前進，真個是身體清涼，足下滋潤。誠所謂：
坎離既濟真元合，水火均平大道成。
畢竟不知幾年才回東土，且聽下回分解。
English
Zhu Bajie Lends His Strength to Defeat the Demon King; Pilgrim Sun Seeks the Banana-Leaf Fan a Third Time
The Bull Demon King caught up with the Great Sage Sun and saw him walking along, the banana-leaf fan slung over his shoulder, his face bright with pleasure. The demon king was astonished. “That monkey has even coaxed out the way to use it. If I ask him for it face to face, he will never give it up. If he fans me, I will be blown 108,000 li away, just as he wishes. I hear the Tang monk is waiting on the main road. I knew his second disciple, the pig spirit, and his third, the sand-stream spirit, back when I was a demon. I will take the pig's shape and cheat the monkey in turn. Delighted with his success, he will scarcely be on guard.” The demon king, too, knew seventy-two transformations and was the Great Sage's equal in combat, though his bulk made him rather less quick and nimble. He hid his precious swords, recited a spell, shook himself, and took on Bajie's exact appearance. By a shortcut he came toward the Great Sage and cried, “Brother, here I am!”
The Great Sage was indeed delighted. As the ancients say, “A victorious cat rejoices like a tiger.” Relying on his prowess, he gave no thought to the other's intentions. Seeing what looked like Bajie, he called, “Brother, where are you going?” The Bull King adopted the proper story: “Master hasn't seen you return for so long. Fearing that the Bull Demon King was too strong for you to defeat or to take his treasure, he sent me to meet you.” Pilgrim laughed. “No need to worry. I have it already.” “How did you get it?” the Bull King asked. “The old bull fought me for a hundred rounds or so, without a winner. Then he left me to drink with dragon and flood-dragon spirits beneath Green-Wave Pool on Rocky Mountain. I followed him secretly, became a crab, stole the water-cleaving, golden-eyed beast he rode, and took the bull's shape. Then I went straight to Banana Cave and tricked the Raksasi. She and I played husband and wife without a marriage; that was how I contrived to get it.” “You have suffered a great deal,” said the Bull King. “Brother, you have worked too hard. Let me carry the fan.” The Great Sage Sun, suspecting nothing and giving it no thought, handed it over.
The Bull King knew the secret of enlarging and shrinking the fan. Once it was in his hand he formed some sign, and it became as small as an apricot leaf. He resumed his own form and cursed, “Brazen ape! Do you know me now?” Pilgrim saw him and thought remorsefully, “This was my mistake.” Stamping his foot in fury, he cried, “Year after year I have hunted geese, and today a gosling has pecked out my eyes!” Furious as thunder, he drew his iron staff and struck at the bull's head. The demon king fanned him once. But earlier, when the Great Sage had entered the Raksasi's belly as a tiny insect, he had held the Wind-Stilling Pill in his mouth and accidentally swallowed it. His organs were anchored, his bones and skin firm: fan as the bull might, he could not shift him. Alarmed, the Bull King popped the treasure into his mouth, seized a sword in each hand, and slashed. Fierce was their battle in midair:
Great Sage Sun, Equal to Heaven; brazen Bull King, scourge of the world:For the banana-leaf fan they meet and test their strength.The careless Sage was duped by another's guise;The daring Bull King cheated back the fan.One raises his gold-banded staff without mercy;The other's twin sharp blades are wielded with skill.The Sage breathes colored mist as he shows his power;The reckless bull exhales a brilliant glow.They vie in courage, two unruly foes,Grinding their teeth in rising rage.Earth and dust darken heaven and ground;Flying sand and rocks send ghosts and gods to cover.One cries, “How dare you cheat me in your ignorance?”The other: “You made free with my wife!”Their words are coarse, their tempers fierce.He cries, “You tricked another's wife and daughter: you deserve death;Bring this to court, and you will answer for your crime.”The nimble Sage Equal to Heaven, the fierce and stubborn Mighty King,Both seek only to kill; neither will negotiate.Staff strikes and swords parry with all their might:A moment's slackness sends one to King Yama.
Leave them locked in battle. The Tang monk was sitting beside the road, oppressed by the searing heat and anxious and thirsty. He asked the local earth god of the Flaming Mountains, “May I ask, honored god, how powerful is the Bull Demon King?” “His powers are considerable, his magic boundless. He is truly a match for the Great Sage Sun.” Tripitaka said, “Wukong travels swiftly. Ordinarily he could cover two thousand li and return in a moment. Why has he been gone a whole day? He must be fighting the Bull King.” He called, “Wuneng, Wujing, will one of you go to meet your elder brother? If he faces an enemy, lend him your strength, obtain the fan, relieve my distress, and let us cross the mountain and continue our journey soon.” Bajie said, “It's getting late. I would go to meet him, but I don't know the road to Mount Thunderclap.” The earth god said, “I know it. Let the Curtain-Raising General keep your master company; I will go with you.” Tripitaka was overjoyed. “Thank you, honored god. I will thank you again when you succeed.”
Bajie roused himself, tightened his black brocade robe, hoisted his rake, and rose on a cloud with the earth god, heading east. As they traveled, they heard shouts of combat and a rolling gale. Bajie halted his cloud and looked: Pilgrim Sun and the Bull King were fighting. “Marshal Tianpeng,” said the earth god, “why aren't you going to his aid?” The Idiot drew his rake and shouted, “Brother, here I am!” Pilgrim cried bitterly, “You oaf! What a great affair you have ruined for me!” “Master sent me to meet you,” Bajie said. “I didn't know the road, so after much discussion the earth god came to guide me. How has my late arrival ruined anything?” “I don't mean your arrival. This insolent bull! I got the fan from the Raksasi, but he took your likeness and said he had come to meet me. In my delight I handed him the fan. Then he resumed his own shape, and here we are fighting. That's the affair he has ruined!” Bajie flew into a rage. Raising his rake, he cursed the bull: “You plague-ridden sack of blood! How dare you take your ancestor's shape to deceive my brother and set us against each other?” He swung his rake wildly at every part of the bull.
The Bull King had fought Pilgrim all day and was weary in body and spirit; besides, Bajie's rake was so fierce he could not fend it off. Defeated, he fled, but the earth god of the Flaming Mountains led his underworld soldiers across his path. “Mighty King, stop! Tripitaka Tang is traveling west for the scriptures. Every god protects him, all Heaven aids him; the three realms know of it, and the ten directions support him. Bring out the banana-leaf fan at once to extinguish the flames and let him cross the mountain safely without obstacle. Otherwise Heaven will hold you to account and you will surely perish.” “You earth god understand nothing,” said the Bull King. “That brazen ape took my son, bullied my concubine, and deceived my wife. Again and again he has done me wrong. I would gladly swallow him whole, turn him to dung, and feed him to the dogs. How could I lend him my treasure?”
Before he had finished, Bajie caught up and cursed, “You heart-sick wretch! Hand over the fan and I'll spare your life.” The Bull King turned and fought Bajie with his precious swords. The Great Sage Sun came to his aid with the staff. Fierce was that battle:
A pig become a spirit, a bull become a monster,And with them a monkey who stole Heaven's art and found the Way.The meditative nature has always endured the forge of battle;Earth must be joined to the primal source.The nine teeth of the rake are keen and pointed;The precious sword's two edges are sharper still.The iron staff is the chief weapon, thrust and swept;The earth god lends his force to perfect the elixir.Three houses clash, each overcoming the next,Each showing his heroic skill and cunning.Catch the bull and plow the ground: the metal coin grows;Call the pig back to the furnace: the wood breath is gathered.How can one reach the Way with the mind elsewhere?Keep the spirit at home; tether the monkey.Wild cries, desperate demands;Three kinds of weapons whistle and ring.Rake teeth and sword blades strike with hostile purpose;The gold-banded staff rises for a reason.They battle till stars cease shining, the moon grows dim,And cold black mist fills the sky.
The demon king fought with desperate valor, retreating as he fought through the night without a decision. Dawn found them before his Cloud-Touching Cave on Mount Thunderclap. The noise of the three combatants, the earth god, and the underworld troops startled Princess Jade-Face, who sent a maid to discover its cause. A little gatekeeper reported, “Our lord is fighting that thunder-god-faced fellow from yesterday, a monk with a long snout and great ears, the earth god of the Flaming Mountains, and his troops.” Princess Jade-Face ordered all her outer-guard captains, great and small, to take up spears and swords to help. More than a hundred armed creatures, tall and short, marched out flourishing their weapons. “Great King,” they said, “our mistress has sent us to help you!” “Good, good!” the Bull King cried. They rushed forward slashing. Bajie was caught off guard and fled, dragging his rake behind him. The Great Sage vaulted out of the encirclement on his somersault cloud, and the underworld troops scattered. Victorious, the old bull gathered his demons inside and barred the cave doors.
“This creature is fierce,” said Pilgrim. “He has fought me since yesterday around the hour of the monkey, all through the night, without a victor. You two joined the fight, but after half a day and a night he still shows no fatigue. And those little demons were unexpectedly sturdy. Now he has closed his gate and won't come out. What can we do?” “Brother,” said Bajie, “you left Master yesterday at the hour of the snake. Why didn't you fight the bull until the hour of the monkey? Where were you those two or three hours?” Pilgrim said, “Soon after leaving you I reached this mountain and met a woman. When I questioned her, she turned out to be his beloved concubine, Princess Jade-Face. I frightened her with my staff and she ran inside to call out the Bull King. He and I traded insults for a while, then fought for an hour. In the midst of the battle someone invited him to a feast. I followed him beneath Green-Wave Pool on Rocky Mountain, became a crab to learn what was happening, stole his water-cleaving, golden-eyed beast, and assumed his likeness. I returned to Banana Cave on Mount Emerald Cloud, deceived the Raksasi, and got her fan. Outside, I practiced using it and enlarged it, but could not shrink it. As I carried it off, he took your face and cheated it back from me. That accounts for the two or three hours.”
“As the saying goes,” Bajie said, “‘A tofu boat capsizes on the ocean: what comes in broth goes out in water.’ Now we cannot get his fan. How will we get Master across the mountain? Let's go back and find some other damned road.” “Don't fret, Great Sage,” said the earth god. “And don't give up, Tianpeng. A detour is a false path, unworthy of one pursuing spiritual cultivation. The ancients say, ‘Do not travel by shortcuts.’ How can you turn aside? Your master sits on the true road, longing for your success.” “Exactly!” said Pilgrim fiercely. “Idiot, stop talking nonsense. The earth god is right. We must:
Contest the outcome, try our skill;Let me employ the earthly transformations.Since heading west I have met no equal;The Bull King, too, is kin to the mind-monkey's changes.Now we shall meet the source of our powers:I will stand my ground until we borrow that treasured fan.Bring cooling air, extinguish the flames,Break stubborn emptiness and behold the Buddha's face.When our task is done, we shall rise to the blissful heavenAnd attend the Dragon-Flower feast together.”
Hearing him, Bajie rallied and spoke eagerly:
“Yes, yes, yes! Come, come, come! What does it matter what the Bull King knows?Wood is born in Hai, whose sign is the pig;Lead the bull around and bring him back to earth.Metal is born under Shen, the monkey's sign;Without conflict or restraint, harmony abounds.Use the banana leaf as water's emblem;Quench the flames and bring water and fire into union.Toil day and night until the work is done;When it is finished, hurry to the Ullambana feast.”
With the earth god and his troops, they advanced, swinging rake and iron staff until, amid a clatter of blows, they smashed the entrance of Cloud-Touching Cave to pieces. Its guards trembled and rushed inside to report, “Great King! Sun Wukong and his followers have broken down the front gate!” The Bull King was recounting the affair to Princess Jade-Face and nursing his hatred of Pilgrim. Enraged by the news, he hastily put on his armor, took up his iron club, and emerged shouting, “Brazen ape! Who do you think you are, coming here to raise havoc and break my door?” Bajie stepped forward and cursed, “You flayed old scoundrel! Who are you to judge how great anyone is? Stand and face my rake!” “You filthy gluttonous oaf,” the Bull King cried, “you're beneath my notice. Send the monkey forward!” “You grass-eating fool,” Pilgrim answered, “yesterday I called you brother; today we are enemies. Watch out for my staff!” The Bull King charged. This contest was fiercer than the last, as three heroes fought in a tangle:
Rake and iron staff display divine might;They lead underworld troops against the ancient bull.The beast alone shows his ferocious strength,His magic filling heaven's breadth.The rake thrusts, the club pounds,The hero of the iron staff works fresh wonders.Three weapons ring in battle;They block and parry, neither side yielding.He claims first place; I claim the crown;The earth's soldiers witness a fight none can settle,Wood and earth locked together, rising and falling.Two cry, “Why won't you lend the banana-leaf fan?”The other cries, “How dare you cheat my wife?You drove off my concubine and harmed my son; that debt is unpaid,And now you break down my door and spread alarm!”One says, “Beware the As-You-Will Staff:The slightest touch will tear your skin.”The other: “Take care to dodge my rake's teeth:One blow opens nine blood-soaked holes.”The Bull Demon fears no show of strength;He raises his iron club and watches for his chance.They turn the clouds and rain as they come and go,Spit fog and blow wind as they please.All fight to the death with bitter hatred,Each intent on standing fast against the others.They shift their stances, contesting every advantage,Parrying before and behind without an opening.The two brothers give their strength together;The solitary bull fights on with a single club.From the hour of the hare past the hour of the dragon they battle;At last the Bull Demon withdraws with no way to fight on.
The three fought more than a hundred further rounds, reckless of life. Relying on Pilgrim's powers, Bajie grew obstinate and struck wildly with his rake. Unable to fend him off, the Bull King turned toward the cave, but the earth god and his troops barred the entrance. “Where are you going, Mighty King? We are here!” The old bull could not enter. As Bajie and Pilgrim approached, he hastily shed his armor, threw down his club, shook himself, and became a swan soaring into the sky.
“The old bull is gone, Bajie,” Pilgrim laughed. The Idiot and the earth god, not knowing how, looked everywhere around Mount Thunderclap. “Isn't that him in the sky?” Pilgrim pointed. “That's a swan,” said Bajie. “The old bull transformed into it.” “What should we do, then?” asked the earth god. “Break through the gate, wipe out the demons, destroy his den, and cut off his retreat. I will contest transformations with him.” Bajie and the earth god attacked the cave as he had instructed.
The Great Sage put away his staff, formed a sign, recited a spell, and became a sea falcon. With a sweep of his wings he pierced the clouds, swooped onto the swan, seized its neck, and pecked at its eyes. The Bull King knew it was Pilgrim Sun. Shaking his wings, he became a yellow hawk and turned to attack the falcon. Pilgrim became a black phoenix and pursued the hawk. Recognizing him, the bull became a white crane and flew south with a long cry. Pilgrim hovered, shook out his feathers, and became a vermilion phoenix, singing loudly. The crane saw the king of birds, before whom no bird dared stir. He swept down to the cliff and changed into a fragrant musk deer, nibbling grass at its foot. Pilgrim recognized him and landed, becoming a hungry tiger. He lashed his tail, pawed the ground, and chased the deer for food. Alarmed, the demon king became a golden, spotted leopard and threatened the tiger. Facing the wind, Pilgrim tossed his head and became a gold-eyed suanni lion, with a thunderous voice, iron brow, and bronze head, turning to devour the leopard. The Bull King became a bear-man and charged to seize the suanni. Pilgrim rolled over and became a huge mangy elephant, its trunk like a long snake, its tusks like bamboo shoots. He unfurled his trunk to coil around the bear-man.
The Bull King chuckled and revealed his true form: a great white bull, with a head like a rugged mountain, flashing eyes, horns like two iron towers, and teeth ranked like sharp knives. From head to tail he stretched more than a thousand zhang, and from hoof to back he stood eight hundred zhang tall. “Brazen ape!” he shouted. “What can you do to me now?” Pilgrim returned to his own shape, drew his gold-banded staff, bent at the waist, and cried, “Grow!” He grew ten thousand zhang tall, with a head like Mount Tai, eyes like sun and moon, a mouth like a pool of blood, teeth like gate leaves, and an iron staff in his hands that he brought down on the bull's head. The Bull King lowered his head and met it with his horns. They shook mountains and ridges and startled heaven and earth. There is a poem to prove it. The poem says:
The Way rises a foot; the demon, a thousand zhang;The cunning mind-monkey subdues him by force.To rid the fiery mountain of fierce flames,The treasured fan must bring its cooling air.The Yellow Matron resolves to aid the primal elder;The Wood Mother sets her heart on sweeping demons away.The five elements unite and reach their true fruition;Refine the demon, wash away defilement, and journey west.
As the two displayed their supernatural powers on the mountainside, they alarmed all the gods passing through the sky. The Golden-Headed Guardian, the Six Jia and Six Ding, and the eighteen monastery guardians came to surround the demon king. He showed no fear. His two straight, shining iron horns thrust east and west; his bristling, sinewy tail lashed north and south. The Great Sage Sun faced him head-on while the gods struck from every side. Pressed hard, the Bull King rolled on the ground, resumed his ordinary shape, and fled to Banana Cave. Pilgrim, too, shed his gigantic form and pursued with the gods. The demon king entered the cave and shut the door. Together they surrounded Mount Emerald Cloud so tightly that not a drop of water could pass.
As they were about to attack, Bajie arrived shouting with the earth god and his underworld troops. “What happened at Cloud-Touching Cave?” Pilgrim asked. Bajie laughed. “I struck the old bull's wife dead with my rake. I opened her clothes and found that she was a jade-faced fox spirit. All his demons were donkeys, mules, calves, bulls, badgers, foxes, raccoon dogs, musk deer, sheep, tigers, elk, and deer. We have killed them all and burned the chambers and galleries of the cave. The earth god said he has another household on this mountain, so we came to clear it out as well.” “Good work, brother,” Pilgrim said. “For my part, I have merely contested transformations with the old bull without defeating him. He became an immeasurably large white bull, and I took on a form as vast as heaven and earth. While we battled, the gods arrived and surrounded him. After a time he resumed his shape and ran inside.” “Is that Banana Cave?” asked Bajie. “It is. The Raksasi is in there.” “Then why not break in, kill the scoundrel, and demand his fan,” cried Bajie, “instead of letting the pair rest, gather their wits, and talk together?”
The Idiot mustered his might and struck the gate with his rake. With a crash, one side of the stone cliff and its doorway collapsed. A frightened maid ran to report, “My lord, someone has smashed the front gate!” The Bull King had just rushed inside, panting, to tell the Raksasi about his struggle with Pilgrim for the fan. At the news he grew furious and spat out the fan, handing it to her. In tears, she said, “My lord, give the fan to that monkey and make him withdraw his troops.” “Wife, the object may be small, but my hatred runs deep. Sit here while I fight him once more.” The demon put his armor back on, chose two precious swords, and went out. He met Bajie battering the gate with his rake and, without a word, slashed at his head. Bajie parried with the rake, retreated several paces through the doorway, and found the Great Sage swinging his staff overhead. The Bull Demon rode a violent wind away from the cave, and their battle resumed on Mount Emerald Cloud. The gods surrounded them while the earth god's troops attacked from either side. Fierce again was the battle:
Clouds bewilder the world; fog veils heaven and earth.Cold winds sweep sand and stones about;Towering anger churns the sea to murk.Two swords sharpened anew, a full suit of armor restored;Their grievance runs as deep as the sea,And rancor kindles further wrath.The Great Sage Equal to Heaven seeks achievement,Forgetting his old friend of former years.Bajie wields his might to claim the fan;The gods guarding the Law come to catch the Bull King.Both his hands move without pause;He blocks left and right, showing all his strength.They fight till birds fold their wings and cannot cross,And swimming fish dive deep and cease to leap.Ghosts weep and gods howl in the darkened heavens;Dragons grieve, tigers fear, and sunlight fades.
The Bull King fought as though willing to die. After more than fifty rounds he could hold out no longer and fled north. There the Mighty Demon-Subduing Vajra of Secret-Demon Crag on Mount Wutai barred his way. “Bull Demon, where are you going? Shakyamuni Buddha sent me to spread a net of heaven and earth and capture you here.” The Great Sage, Bajie, and the gods came close behind. The demon king turned south, only to encounter the Victorious Supreme Vajra of Boundless Power from Cool Cave on Mount Emei. “By the Buddha's command I am here to seize you!” Panicking, the Bull King fled east. The Mighty Vairocana Shramana Vajra of Ear-Touching Cliff on Mount Sumeru met him: “Old bull, where are you bound? The Tathagata sent me in secret to capture you.” Trembling, the Bull King withdrew westward, where the Indestructible Ever-Abiding Sovereign Vajra of Golden-Cloud Ridge on Mount Kunlun opposed him. “Where can the scoundrel run? I have the Buddha's own orders from the Great Thunderclap Monastery in the Western Heaven to guard this pass. Who would let you through?”
Terrified, the old bull bitterly regretted his course. On every side stood celestial generals and the Buddha's troops, a net spread high from which he could not escape alive. In his confusion he heard Pilgrim's forces approaching and flew upward on a cloud. But Heavenly King Li, the Pagoda Bearer, and Prince Nezha had drawn a screen across the sky with the Fish-Belly Yaksha and the Giant-Spirit General. “Stop!” they cried. “By the Jade Emperor's command, we have come to destroy you.” Desperate, the Bull King again became the great white bull and charged Heavenly King Li with his iron horns. The king struck with his sword. Pilgrim Sun arrived behind them. Prince Nezha called loudly, “Great Sage, I wear my armor and cannot bow to you. Yesterday my father and I saw that the Tathagata Buddha had sent a dispatch to the Jade Emperor: the Tang monk was stopped by the Flaming Mountains, and the Great Sage Sun could not subdue the Bull Demon King. The Jade Emperor expressly commanded my father to lead his troops to help.” “This scoundrel has formidable powers,” said Pilgrim. “In a body like this, how can we handle him?” Nezha laughed. “Fear nothing, Great Sage. Watch me catch him.”
“Change!” cried the prince, becoming three-headed and six-armed. He leaped onto the Bull King's back and swept his demon-cleaving sword across the neck, severing his head. Heavenly King Li put away his sword and greeted Pilgrim. Another head sprang from the bull's neck, breathing black vapor and flashing golden light from its eyes. Nezha cut it off, and another grew. He cut a dozen heads off in succession; as many promptly grew back. Nezha took out a fire wheel, hooked it onto the bull's horn, and blew true fire. The roaring flames scorched the bull until he bellowed and thrashed his head and tail. As he tried to transform and escape, Heavenly King Li shone the demon-revealing mirror upon his true form. The bull was held fast, unable to move or flee. “Spare my life! I will submit to the Buddha's teaching!” he cried. “If you value your life, bring out the fan,” said Nezha. “My wife is keeping it on the mountain,” the Bull King said.
Nezha unfastened his demon-binding cord, looped it around the bull's neck, grasped his nose, threaded the cord through his nostrils, and led him away. Pilgrim Sun assembled the Four Great Vajras, the Six Ding and Six Jia, the monastery guardians, Heavenly King Li, the Giant-Spirit General, Bajie, the earth god, and the underworld troops. Escorting the white bull, they returned to Banana Cave. “Wife, bring out the fan and save my life!” the old bull called. At his voice the Raksasi took off her hairpins and ornaments, changed out of her colorful clothes, bound up her black hair like a Daoist nun, and put on plain white garments like a Buddhist nun. Holding the twelve-foot banana-leaf fan in both hands, she came outside. Seeing the Vajras, the saints, the Heavenly King, and his son, she knelt and bowed. “Bodhisattvas, please spare my husband and me. I will gladly present the fan to Uncle Sun so he may accomplish his task.” Pilgrim came forward, took the fan, and returned with all the company on auspicious clouds along the eastern road.
Tripitaka and Sha Monk had been standing, then sitting, waiting anxiously for Pilgrim to return. Suddenly auspicious clouds filled the sky and blessed light spread over the earth as the gods drew near. “Wujing,” said the frightened elder, “whose divine army is coming from over there?” “Master, those are the Four Great Vajras, the Golden-Headed Guardian, the Six Jia and Six Ding, the monastery guardians, and the gods who passed by. Prince Nezha is leading the bull; Heavenly King Li, the Pagoda Bearer, holds the mirror; our elder brother carries the banana-leaf fan. Our second brother and the earth god follow them, and the rest are divine guards.” Tripitaka put on his Vairocana hat and cassock and bowed with Wujing to welcome the saints. “What merit has your disciple earned,” he asked, “that I should trouble so many honored saints to descend to earth?” The Four Great Vajras said, “Holy monk, rejoice! Your work is nearly done. The Buddha commanded us to aid you. Apply yourself to your practice with all your strength, and never neglect it for an instant.” Tripitaka clicked his teeth and bowed, accepting their charge with body and soul.
The Great Sage Sun carried the fan to the mountain's edge and waved it once with all his strength. The flames of the Flaming Mountains sank away, and their radiance vanished. Delighted, Pilgrim fanned a second time. A gentle, sighing breeze stirred. At the third stroke, clouds spread across the sky and fine rain softly fell. There is a poem to prove it. The poem says:
The Flaming Mountains stretch eight hundred li afar;Their fire makes their name renowned across the earth.Fire sears the five leaks: the elixir cannot ripen;Fire burns the three passes: the Way cannot be cleared.The banana leaf now lends its dew and rain;Heaven's generals come to aid this work of power.Lead the bull to the Buddha; end his wild defiance;When water joins with fire, the nature finds its peace.
Tripitaka was freed of heat and vexation, his heart and thoughts at rest. The four travelers bowed in gratitude to the Vajras, who returned to their sacred mountains. The Six Ding and Six Jia rose into the sky to protect them; the passing gods dispersed. Heavenly King Li and Nezha led the bull away to the Buddha's realm to report. Only the local earth god remained beside the Raksasi, keeping watch.
“Raksasi,” said Pilgrim, “why are you still standing here?” She knelt. “Great Sage, in your mercy, please return my fan.” Bajie shouted, “You vile woman, know your place! We spared your life, and now you demand the fan? Can't we take it across the mountain, sell it, and buy ourselves a snack? After all this effort, would we give it back? It's raining; go home!” She bowed again. “Great Sage, you said you would return it after quenching the fire. I regret that my conduct brought us to this. My lack of generosity forced you to muster all these troops. We, too, have attained human form, though not true fruition. My husband's true form is now being led west. I will never again behave rashly. Grant me my fan, and I shall begin anew, cultivating my nature and nourishing my life.” The earth god said, “Great Sage, she knows how to extinguish the fire completely. Let her do so and return the fan. Then I may dwell here in peace, help the people of this region, and receive their offerings of sacrificial food. It would be a great kindness.” Pilgrim said, “The villagers told me that fanning out the fire gives them just one year's harvest before it flares up again. How can its source be extinguished?” “Fan it forty-nine times in succession,” said the Raksasi, “and it will never burn again.”
Hearing this, Pilgrim took the fan and waved it forty-nine times toward the mountain with all his strength. Heavy rain streamed down upon it. The fan was truly a treasure: rain fell where there had been fire, while the sky stayed clear where there was none. The master and his disciples stood on dry ground and did not get wet.
They rested through the night. Next morning they made ready the horse and baggage and returned the fan to the Raksasi. “If I kept it,” Pilgrim said, “people might say I broke my word. Take it back to your mountain and cause no further trouble. Because you have attained a human body, I shall let you go.” She took the fan, spoke a spell, shrank it to the size of an apricot leaf, and held it in her mouth. After bowing in thanks to the saints, she lived in seclusion and cultivated herself. In time she too attained true fruition, and her name endured forever in the scriptures. The Raksasi and the earth god gave their grateful thanks and accompanied the travelers a little way. Pilgrim, Bajie, and Sha Monk escorted Tripitaka onward, cool in body and walking on moistened ground. As the saying has it:
When water and fire meet in perfect union, the true primal essence joins;With water and fire in balance, the great Way is attained.
How many years would pass before they returned to the Land of the East? Listen to the next chapter to find out.
Chapter 62
Traditional Chinese
第六十二回 滌垢洗心惟掃塔 縛魔歸主乃修身
十二時中忘不得，行功百刻全收。五年十萬八千周，休教神水涸，莫縱火光愁。水火調停無損處，五行聯絡如鉤。陰陽和合上雲樓，乘鸞登紫府，跨鶴赴瀛洲。
這一篇詞，牌名《臨江仙》，單道唐三藏師徒四眾水火既濟，本性清涼。借得純陰寶扇，搧息燥火過山。不一日行過了八百之程，師徒們散誕逍遙，向西而去。正值秋末冬初時序，見了些：
野菊殘英落，新梅嫩蕊生。村村納禾稼，處處食香羹。平林木落遠山現，曲澗霜濃幽壑清。應鍾氣，閉蟄營。純陰陽，月帝玄溟；盛水德，舜日憐晴。地氣下降，天氣上升。虹藏不見影，池沼漸生冰。懸崖掛索藤花敗，松竹凝寒色更青。
四眾行夠多時，前又遇城池相近。唐僧勒住馬，叫徒弟：「悟空，你看那廂樓閣崢嶸，是個甚麼去處？」行者擡頭觀看，乃是一座城池。真個是：
龍蟠形勢，虎踞金城。四垂華蓋近，百轉紫墟平。玉石橋欄排巧獸，黃金臺座列賢明。真個是神洲都會，天府瑤京。萬里邦畿固，千年帝業隆。蠻夷拱服君恩遠，海岳朝元聖會盈。御階潔淨，輦路清寧。酒肆歌聲鬧，花樓喜氣生。未央宮外長春樹，應許朝陽彩鳳鳴。
行者道：「師父，那座城池是一國帝王之所。」八戒笑道：「天下府有府城，縣有縣城，怎麼就見是帝王之所？」行者道：「你不知帝王之居，與府縣自是不同。你看他四面有十數座門，週圍有百十餘里，樓臺高聳，雲霧繽紛。非帝京邦國，何以有此壯麗？」沙僧道：「哥哥眼明，雖識得是帝王之處，卻喚做甚麼名色？」行者道：「又無牌匾旌號，何以知之？須到城中詢問，方可知也。」
長老策馬，須臾到門。下馬過橋，進門觀看。只見六街三市，貨殖通財；又見衣冠隆盛，人物豪華。正行時，忽見有十數個和尚，一個個披枷戴鎖，沿門乞化，著實的藍縷不堪。三藏嘆曰：「兔死狐悲，物傷其類。」叫：「悟空，你上前去問他一聲，為何這等遭罪？」行者依言，即叫：「那和尚，你是那寺裡的？為甚事披枷戴鎖？」眾僧跪倒道：「爺爺，我等是金光寺負屈的和尚。」行者道：「金光寺坐落何方？」眾僧道：「轉過隅頭就是。」行者將他帶在唐僧前，問道：「怎生負屈，你說我聽。」眾僧道：「爺爺，不知你們是那方來的，我等似有些面善。不敢在此奉告，請到荒山，具說苦楚。」長老道：「也是，我們且到他那寺中去，仔細詢問緣由。」
同至山門，門上橫寫七個金字：「敕建護國金光寺」。師徒們進得門來觀看，但見那：
古殿香燈冷，虛廊葉掃風。凌雲千尺塔，養性幾株松。滿地落花無客過，簷前蛛網任攀籠。空架鼓，枉懸鐘，繪壁塵多彩像朦。講座幽然僧不見，禪堂靜矣鳥常逢。淒涼堪歎息，寂寞苦無窮。佛前雖有香爐設，灰冷花殘事事空。
三藏心酸，止不住眼中出淚。眾僧們頂著枷鎖，將正殿推開，請長老上殿拜佛。長老進殿，奉上心香，叩齒三咂。卻轉於後面，見那方丈簷柱上又鎖著六七個小和尚，三藏甚不忍見。
及到方丈，眾僧俱來叩頭，問道：「列位老爺像貌不一，可是東土大唐來的麼？」行者笑道：「這和尚有甚未卜先知之法？我們正是。你怎麼認得？」眾僧道：「爺爺，我等有甚未卜先知之法？只是痛負了屈苦，無處分明，日逐家只是叫天叫地。想是驚動天神，昨日夜間，各人都得一夢：說有個東土大唐來的聖僧，救得我等性命，庶此冤苦可伸。今日果見老爺這般異像，故認得也。」
三藏聞言，大喜道：「你這裡是何地方？有何冤屈？」眾僧跪告：「爺爺，此城名喚祭賽國，乃西邦大去處。當年有四夷朝貢：南，月陀國；北，高昌國；東，西梁國；西，本缽國。年年進貢美玉、明珠、嬌妃、駿馬。我這裡不動干戈，不去征討，他那裡自然拜為上邦。」三藏道：「既拜為上邦，想是你這國王有道，文武賢良。」眾僧道：「爺爺，文也不賢，武也不良，國君也不是有道。我這金光寺，自來寶塔上祥雲籠罩，瑞靄高升：夜放霞光？萬里有人曾見；晝噴彩氣，四國無不同瞻。故此以為天府神京，四夷朝貢。只是三年之前，孟秋朔日，夜半子時，下了一場血雨。天明時，家家害怕，戶戶生悲。眾公卿奏上國王，不知天公甚事見責。當時延請道士打醮，和尚看經，答天謝地。誰曉得我這寺裡黃金寶塔污了，這兩年外國不來朝貢。我王欲要征伐，眾臣諫道：我寺裡僧人偷了塔上寶貝，所以無祥雲瑞靄，外國不朝。昏君更不察理。那些贓官將我僧眾拿了去，千般拷打，萬樣追求。當時我這裡有三輩和尚：前兩輩已被拷打不過，死了；如今又捉我輩，問罪枷鎖。老爺在上，我等怎敢欺心，盜取塔中之寶！萬望爺爺憐念，方以類聚，物以群分，捨大慈大悲，廣施法力，拯救我等性命。」
三藏聞言，點頭歎道：「這樁事暗昧難明。一則是朝廷失政，二來是汝等有災。既然天降血雨，污了寶塔，那時節何不啟本奏君，致令受苦？」眾僧道：「爺爺，我等凡人，怎知天意？況前輩俱未辨得，我等如何處之？」三藏道：「悟空，今日甚時分了？」行者道：「有申時前後。」三藏道：「我欲面君倒換關文，奈何這眾僧之事不得明白，難以對君奏言。我當時離了長安，在法門寺裡立願：上西方逢廟燒香，遇寺拜佛，見塔掃塔。今日至此，遇有受屈僧人，乃因寶塔之累。你與我辦一把新笤帚，待我沐浴了，上去掃掃，即看這污穢之事何如，不放光之故何如，訪著端的，方好面君奏言，解救他們這苦難也。」
這些枷鎖的和尚聽說，連忙去廚房取把廚刀，遞與八戒道：「爺爺，你將此刀打開那柱子上鎖的小和尚鐵鎖，放他去安排齋飯香湯，伏侍老爺進齋沐浴。我等且上街化把新笤帚來與老爺掃塔。」八戒笑道：「開鎖有何難哉？不用刀斧，教我那一位毛臉老爺，他是開鎖的積年。」行者真個近前，使個解鎖法，用手一抹，幾把鎖俱退落下。那小和尚俱跑到廚中，淨刷鍋灶，安排茶飯。三藏師徒們吃了齋，漸漸天昏。只見那枷鎖的和尚拿了兩把笤帚進來，三藏甚喜。
正說處，一個小和尚點了燈來請洗澡。此時滿天星月光輝，譙樓上更鼓齊發。正是那：
四壁寒風起，萬家燈火明。六街關戶牖，三市閉門庭。釣艇歸深樹，耕犁罷短繩。樵夫柯斧歇，學子誦書聲。
三藏沐浴畢，穿了小袖褊衫，束了環絛，足下換一雙軟公鞋，手裡拿一把新笤帚，對眾僧道：「你等安寢，待我掃塔去來。」行者道：「塔上既被血雨所污，又況日久無光，恐生惡物；一則夜靜風寒，又沒個伴侶：自去恐有差池，老孫與你同上如何？」三藏道：「甚好，甚好。」兩人各持一把，先到大殿上，點起琉璃燈，燒了香，佛前拜道：「弟子陳玄奘奉東土大唐差往靈山參見我佛如來取經，今至祭賽國金光寺，遇本僧言寶塔被污，國王疑僧盜寶，啣冤取罪，上下難明。弟子竭誠掃塔，望我佛威靈，早示污塔之原因，莫致凡夫之冤屈。」祝罷，與行者開了塔門，自下層望上而掃。只見這塔，真是：
崢嶸倚漢，突兀凌空。正喚做五色琉璃塔，千金舍利峰。梯轉如穿窟，門開似出籠。寶瓶影射天邊月，金鐸聲傳海上風。但見那虛簷拱斗，絕頂留雲。虛簷拱斗，作成巧石穿花鳳；絕頂留雲，造就浮屠遶霧龍。遠眺可觀千里外，高登似在九霄中。層層門上琉璃燈，有塵無火；步步簷前白玉欄，積垢飛蟲。塔心裡，佛座上，香煙盡絕；窗櫺外，神面前，蛛網牽朦。爐中多鼠糞，盞內少油鎔。只因暗失中間寶，苦殺僧人命落空。三藏發心將塔掃，管教重見舊時容。
唐僧用帚子掃了一層，又上一層。如此掃至第七層上，卻早二更時分。那長老漸覺困倦，行者道：「困了，你且坐下，等老孫替你掃罷。」三藏道：「這塔是多少層數？」行者道：「怕不有十三層哩。」長老耽著勞倦道：「是必掃了，方趁本願。」又掃了三層，腰酸腿痛，就於十層上坐倒道：「悟空，你替我把那三層掃淨下來罷。」行者抖擻精神，登上第十一層，霎時又上到第十二層。正掃處，只聽得塔頂上有人言語。行者道：「怪哉！怪哉！這早晚有三更時分，怎麼得有人在這頂上言語？斷乎是邪物也，且看看去。」
好猴王，輕輕的挾著笤帚，撒起衣服，鑽出前門，踏著雲頭觀看。只見第十三層塔心裡坐著兩個妖精，面前放一盤下飯、一隻碗、一把壺，在那裡猜拳吃酒哩。行者使個神通，丟了笤帚，掣出金箍棒，攔住塔門，喝道：「好怪物，偷塔上寶貝的原來是你。」兩個怪物慌了，急起身，拿壺拿碗亂摜。被行者橫鐵棒攔住道：「我若打死你，沒人供狀。」只把棒逼將去。那怪貼在壁上，莫想掙扎得動。口裡只叫：「饒命，饒命。不干我事，自有偷寶貝的在那裡也。」行者使個拿法，一隻手抓將過來，徑拿下第十層塔中，報道：「師父，拿住個偷寶貝之賊了。」三藏正自盹睡，忽聞此言，又驚又喜道：「是那裡拿來的？」行者把怪物揪到面前跪下道：「他在塔頂上猜拳吃酒耍子，是老孫聽得喧譁，一縱雲，跳到頂上攔住。未曾著力，但恐一棒打死，沒人供狀，故此輕輕捉來。師父可取他個口詞，看他是那裡妖精，偷的寶貝在於何處。」
那怪物戰戰兢兢，口叫「饒命」，遂從實供道：「我兩個是亂石山碧波潭萬聖龍王差來巡塔的。他叫做奔波兒灞，我叫做灞波兒奔；他是鮎魚怪，我是黑魚精。因我萬聖老龍生了一個女兒，就喚做萬聖公主。那公主花容月貌，有二十分人才。招得一個駙馬，喚做九頭駙馬，神通廣大。前年與龍王來此，顯大法力，下了一陣血雨，污了寶塔，偷了塔中的舍利子佛寶。公主又去大羅天上，靈霄殿前，偷了王母娘娘的九葉靈芝草，養在那潭底下，金光霞彩，晝夜光明。近日聞得有個孫悟空往西天取經，說他神通廣大，沿路上專一尋人的不是，所以這些時常差我等來此巡探，若還有那孫悟空到時，好準備也。」行者聞言，嘻嘻冷笑道：「那孽畜等這等無禮，怪道前日請牛魔王在那裡赴會，原來他結交這夥潑魔，專幹不良之事。」
說未了，只見八戒與兩三個小和尚自塔下提著兩個燈籠，走上來道：「師父，掃了塔不去睡覺，在這裡講甚麼哩？」行者道：「師弟，你來正好。塔上的寶貝，乃是萬聖老龍偷了去。今著這兩個小妖巡塔，探聽我等來的消息，卻才被我拿住也。」八戒道：「叫做甚麼名字？甚麼妖精？」行者道：「才然供了口詞，一個叫做奔波兒灞，一個叫做灞波兒奔；一個是鮎魚怪，一個是黑魚精。」八戒掣鈀就打，道：「既是妖精，取了口詞，不打死待何待？」行者道：「你不知，且留著活的，好去見皇帝講話，又好做鑿眼去尋賊追寶。」好獃子，真個收了鈀，一家一個，都抓下塔來。那怪只叫：「饒命。」八戒道：「正要你鮎魚、黑魚做些鮮湯，與那負冤屈的和尚吃哩。」
兩三個小和尚喜喜歡歡，提著燈籠，引長老下了塔。一個先跑報眾僧道：「好了，好了，我們得見青天了，偷寶貝的妖怪已是爺爺們捉將來矣。」行者教：「拿鐵索來，穿了琵琶骨，鎖在這裡。汝等看守，我們睡覺去，明日再做理會。」那些和尚都緊緊的守著，讓三藏們安寢。
不覺的天曉。長老道：「我與悟空入朝，倒換關文去來。」長老即穿了錦襴袈裟，戴了毘盧帽，整束威儀，拽步前進。行者也束一束虎皮裙，整一整綿布直裰，取了關文同去。八戒道：「怎麼不帶這兩個妖賊去？」行者道：「待我們奏過了，自有駕帖著人來提他。」遂行至朝門外。看不盡那朱雀黃龍，清都絳闕。三藏到東華門，對閣門大使作禮道：「煩大人轉奏，貧僧是東土大唐差去西天取經者，意欲面君，倒換關文。」那黃門官果與通報，至階前奏道：「外面有兩個異容異服僧人，稱言南贍部洲東土唐朝差往西方拜佛求經，欲朝我王，倒換關文。」
國王聞言，傳旨教宣。長老即引行者入朝。文武百官見了行者，無不驚怕。有的說是猴和尚，有的說是雷公嘴和尚。個個悚然，不敢久視。長老在階前舞蹈山呼的行拜。大聖叉著手，斜立在傍，公然不動。長老啟奏道：「臣僧乃南贍部洲東土大唐國差來拜西方天竺國大雷音寺佛，求取真經者。路經寶方，不敢擅過，有隨身關文，乞倒驗方行。」那國王聞言大喜，傳旨教宣唐朝聖僧上金鑾殿，安繡墩賜坐。長老獨自上殿，先將關文捧上，然後謝恩敢坐。
那國王將關文看了一遍，心中喜悅道：「似你大唐王有疾，能選高僧，不避路途遙遠，拜佛取經；寡人這裡和尚，專心只是做賊，敗國傾君。」三藏聞言，合掌道：「怎見得敗國傾君？」國王道：「寡人這國，乃是西域上邦，常有四夷朝貢，皆因國內有個金光寺，寺內有座黃金寶塔，塔上有光彩沖天。近被本寺賊僧暗竊了其中之寶，三年無有光彩，外國這三年也不來朝，寡人心痛恨之。」三藏合掌笑道：「萬歲，『差之毫釐，失之千里』矣。貧僧昨晚到於天府，一進城門，就見十數個枷紐之僧。問及何罪，他道是金光寺負冤屈者。因到寺細審，更不干本寺僧人之事。貧僧入夜掃塔，已獲那偷寶之妖賊矣。」國王大喜道：「妖賊安在？」三藏道：「現被小徒鎖在金光寺裡。」
那國王急降金牌：「著錦衣衛快到金光寺取妖賊來，寡人親審。」三藏又奏道：「萬歲，雖有錦衣衛，還得小徒去方可。」國王道：「高徒在那裡？」三藏用手指道：「那玉階旁立者便是。」國王見了，大驚道：「聖僧如此丰姿，高徒怎麼這等像貌？」孫大聖聽見了，厲聲高叫道：「陛下，『人不可貌相，海水不可斗量』。若愛丰姿者，如何捉得妖賊也？」國王聞言，回驚作喜道：「聖僧說的是。朕這裡不選人材，只要獲賊得寶歸塔為上。」再著當駕官看車蓋，教錦衣衛好生伏侍聖僧去取妖賊來。那當駕官即備大轎一乘、黃傘一柄，錦衣衛點起校尉，將行者八擡八綽，大四聲喝路，徑至金光寺。自此驚動滿城百姓，無處無一人不來看聖僧及那妖賊。
八戒、沙僧聽得喝道，只說是國王差官，急出迎接，原來是行者坐在轎上。獃子當面笑道：「哥哥，你得了本身也。」行者下了轎，攙著八戒道：「我怎麼得了本身？」八戒道：「你打著黃傘，擡著八人轎，卻不是猴王之職分？故說你得了本身。」行者道：「且莫取笑。」遂解下兩個妖物，押見國王。沙僧道：「哥哥，也帶挈小弟帶挈。」行者道：「你只在此看守行李、馬匹。」那枷鎖之僧道：「爺爺們都去承受皇恩，等我們在此看守。」行者道：「既如此，等我去奏過國王，卻來放你。」八戒揪著一個妖賊，沙僧揪著一個妖賊，孫大聖依舊坐了轎，擺開頭搭，將兩個妖怪押赴當朝。
須臾，至白玉階對國王道：「那妖賊已取來了。」國王下降龍床，與唐僧及文武多官，同目視之。那怪一個是暴腮烏甲，尖嘴利牙；一個是滑皮大肚，巨口長鬚。雖然是有足能行，大抵是變成的人像。國王問曰：「你是何方賊怪，那處妖精？幾年侵吾國土，何年盜我寶貝？一夥共有多少賊徒，都喚做甚麼名字？從實一一供來。」二怪朝上跪下，頸內血淋淋的，更不知疼痛。供道：「三載之外，七月初一，有個萬聖龍王，帥領許多親戚，住居在本國東南，離此處路有百十。潭號碧波，山名亂石。生女多嬌，妖嬈美色。招贅一個九頭駙馬，神通無敵。他知你塔上珍奇，與龍王合盤做賊，先下血雨一場，後把舍利偷訖。見如今照耀龍宮，縱黑夜明如白日。公主施能，寂寂密密，又偷了王母靈芝，在潭中溫養寶物。我兩個不是賊頭，乃龍王差來小卒。今夜被擒，所供是實。」國王道：「既取了供，如何不供自家名字？」那怪道：「我喚做奔波兒灞，他喚做灞波兒奔。奔波兒灞是個鮎魚怪，灞波兒奔是個黑魚精。」國王教錦衣衛好生收監。傳旨：「赦了金光寺眾僧的枷鎖。快教光祿寺排宴，就於麒麟殿上謝聖僧獲賊之功，議請聖僧捕擒賊首。」
光祿寺即時備了葷素兩樣筵席。國王請唐僧四眾上麒麟殿敘坐，問道：「聖僧尊號？」唐僧合掌道：「貧僧俗家姓陳，法名玄奘。蒙君賜姓唐，賤號三藏。」國王又問：「聖僧高徒何號？」三藏道：「小徒俱無號。第一個名孫悟空，第二個名豬悟能，第三個名沙悟淨：此乃南海觀世音菩薩起的名字。因拜貧僧為師，貧僧又將悟空叫做行者，悟能叫做八戒，悟淨叫做和尚。」國王聽畢，請三藏坐了上席，孫行者坐了側首左席，豬八戒、沙和尚坐了側首右席。俱是素果、素菜、素茶、素飯。前面一席葷的，坐了國王；下首有百十席葷的，坐了文武多官。眾臣謝了君恩，徒告了師罪，坐定。國王把盞，三藏不敢飲酒，他三個各受了安席酒。下邊只聽得管弦齊奏，乃是教坊司動樂。你看八戒放開食嗓，真個是虎咽狼吞，將一席果菜之類，吃得罄盡。少頃間，添換湯飯又來，又吃得一毫不剩。巡酒的來，又杯杯不辭。這場筵席，直樂到午後方散。
三藏謝了盛宴。國王又留住道：「這一席聊表聖僧獲怪之功。」教光祿寺：「快翻席到建章宮裡，再請聖僧定捕賊首、取寶歸塔之計。」三藏道：「既要捕賊取寶，不勞再宴。貧僧等就此辭王，就擒捉妖怪去也。」國王不肯，一定請到建章宮，又吃了一席。國王舉酒道：「那位聖僧帥眾出師，降妖捕怪？」三藏道：「教大徒弟孫悟空去。」大聖拱手應承。國王道：「孫長老既去，用多少人馬？幾時出城？」八戒忍不住高聲叫道：「那裡用甚麼人馬？又那裡管甚麼時辰？趁如今酒醉飯飽，我共師兄去，手到擒來。」三藏甚喜道：「八戒這一向勤緊啊！」行者道：「既如此，著沙僧弟保護師父，我兩個去來。」那國王道：「二位長老既不用人馬，可用兵器？」八戒笑道：「你家的兵器，我們用不得，我弟兄自有隨身器械。」國王聞說，即取大觥來，與二位長老送行。孫大聖道：「酒不吃了，只教錦衣衛把兩個小妖拿來，我們帶了他去做鑿眼。」國王傳旨，即時提出。二人扯著兩個小妖，駕風頭，使個攝法，徑上東南去了。噫！他那：
君臣一見騰風霧，才識師徒是聖僧。
畢竟不知此去如何擒獲，且聽下回分解。
English
Sweep the Pagoda to Wash the Heart Clean of Stains; Bind the Demon and Return It to Its Master to Cultivate the Self
Forget it not through the twelve hours of day;Gather the work of every hundred beats entire.Five years, a hundred and eight thousand circuits:Do not let the divine water run dry,Nor let the blaze bring grief.When water and fire are balanced, neither suffers harm;The five elements link together like hooks.Yin and yang unite and climb the cloud tower;Ride a phoenix to the purple palace,Mount a crane and travel to Yingzhou.
This lyric, to the tune “Immortal by the River,” tells how Tripitaka Tang and his three disciples had brought water and fire into harmony and cooled their native dispositions. Borrowing the treasure fan of pure yin, they fanned out the searing fire and crossed the mountains. Before long they had covered all eight hundred li and were traveling west in carefree ease. It was late autumn, at the beginning of winter, and they saw:
Last wild chrysanthemums shedding their petals,Tender buds rising on the new plum trees.Every village stores its harvest;Everywhere people eat fragrant stews.Leaves fall from level woods, revealing distant hills;Frost thickens beside winding streams, and hidden valleys grow clear.The season's breath answers the bell; creatures seal their winter dens.Pure yin prevails; the moon rules the dark waters.The power of water waxes; under Shun's sun, clear skies are cherished.The earth's breath sinks; the breath of heaven rises.The rainbow hides and leaves no trace;Ice begins to form on pools and marshes.Rope-like vines droop from cliffs, their flowers dead;Pines and bamboo, gripped by cold, grow greener still.
After traveling some time, the four came near another city. The Tang monk reined in his horse. “Wukong, what is that place with its towering pavilions?” Pilgrim looked up and saw a city. Truly:
Its ground coils like a dragon; its golden walls crouch like a tiger.Splendid canopies hang near on every side;Purple precincts spread level through a hundred turns.Carved beasts line the railings of jade and stone bridges;Illustrious worthies stand beside golden platforms.Truly a capital of the divine continent, a jeweled city of Heaven:Its realm is secure for ten thousand li,Its imperial house flourishes for a thousand years.Foreign peoples bow to a sovereign whose favor travels far;Mountains and seas pay homage at the crowded holy court.The imperial stairs are spotless, the carriage ways serene.Songs ring out from wine shops; joy fills the flowered towers.Beyond Weiyang Palace grow trees of endless spring:A bright phoenix might sing there to the morning sun.
“Master, that city is a king's capital,” said Pilgrim. Bajie laughed. “Every prefecture has a city and every county a town. How do you know it's a royal seat?” “A king's residence differs from a prefectural or county town. Look at its dozen or more gates, its circuit of over a hundred li, its lofty towers amid banks of cloud and mist. Only an imperial capital could be so splendid.” Sha Monk said, “Brother, your sharp eyes recognize a royal city, but what is it called?” “There's no sign or banner to tell us. We'll have to ask inside.”
The elder urged on his horse and soon reached the gate. He dismounted, crossed the bridge, and entered. Six broad streets and three markets bustled with trade and wealth; finely dressed people thronged them. Then he saw a dozen monks in cangues and chains, begging from door to door, their clothes in tatters. “When the hare dies, the fox mourns; creatures grieve for their own kind,” Tripitaka sighed. “Wukong, ask why they must suffer so.” Pilgrim called, “Monks, what temple are you from, and why do you wear chains and cangues?” They knelt. “Sirs, we are monks of Golden Light Monastery, unjustly accused.” “Where is it?” “Just around the corner.” Pilgrim led them to Tripitaka and asked them to explain their grievance. “Sirs, we don't know where you have come from, but your faces seem somehow familiar. We cannot tell you here. Please come to our poor temple, where we can speak of our suffering.” “Yes,” said the elder. “Let us go there and learn the whole cause.”
At the monastery gate seven golden characters read: “Golden Light Monastery for the Protection of the Realm, Established by Imperial Edict.” The disciples entered with their master and saw:
In the ancient hall the incense lamps are cold;Wind sweeps leaves through empty galleries.A thousand-foot pagoda rises to the clouds;A few pines stand to nurture inner nature.Fallen blossoms cover the ground, untouched by visitors;Spiders spread their webs unchecked beneath the eaves.A drum stands idle on its frame; a bell hangs there in vain;Dust clouds the colors of painted figures on the walls.No monks appear at the lonely teaching seat;Only birds visit the silent meditation hall.Its desolation draws a sigh, its solitude knows no end.Before the Buddha stands an incense burner still,But the ashes are cold, the flowers withered; everything is empty.
Tripitaka's heart ached, and tears filled his eyes. Wearing their cangues and chains, the monks pushed open the main hall and invited him in to worship the Buddha. He offered the incense of his devotion and clicked his teeth three times. Behind the hall he saw another six or seven young monks chained to the pillars outside the abbot's quarters; the sight was unbearable.
At the abbot's quarters all the monks bowed. “My lords, your appearances are unusual. Have you come from the Great Tang in the Land of the East?” Pilgrim laughed. “Have you the gift of foreknowledge? We have indeed. How did you know?” “Sirs, we have no such gift. We suffer a cruel wrong and can find no one to hear our case. Day after day we appeal to heaven and earth. Perhaps the heavenly gods heard us: last night we each dreamed that a holy monk from the Great Tang in the east would save our lives and right our wrong. Today your remarkable faces have appeared, and so we knew.”
Delighted, Tripitaka asked, “What place is this? What wrong have you suffered?” Kneeling, the monks replied, “Sir, this is the Kingdom of Jisai, a great land of the west. In former years four neighboring nations sent tribute: Yuetuo to the south, Gaochang to the north, Western Liang to the east, and Benbo to the west. Each year they sent fine jade, bright pearls, beautiful consorts, and swift horses. We never raised armies or invaded them; they acknowledged us as their superior of their own accord.” “Then your king must rule wisely, with worthy civil and military officers,” Tripitaka said. “Sir, neither the civil nor the military officers are worthy, and the king is not wise. The precious pagoda at our Golden Light Monastery was once surrounded by auspicious clouds and rising mists. At night its radiant light was visible ten thousand li away; by day its colored glow could be seen from all four kingdoms. They took our realm for a heavenly capital and sent their tribute. But three years ago, on the first day of early autumn, a rain of blood fell at midnight. At dawn every household was frightened and grieving. The ministers reported it to the king, wondering what had provoked Heaven's rebuke. Daoist priests were invited to perform rites and monks to recite sutras in answer to heaven and earth. But the golden pagoda here had been defiled, and for the last two years the foreign kingdoms have sent no tribute. Our king wanted to invade them. His ministers told him the monks of this monastery had stolen the pagoda's treasure, ending the auspicious clouds and foreign homage. The foolish king never investigated. His corrupt officials seized and tortured us in a thousand ways, demanding the treasure. There were three generations of monks here. The first two died under torture. Now it is our turn to be charged and locked in cangues. Sirs, how could we have stolen the pagoda's treasure? We beg you, since like gathers with like, to show us great mercy, use your powers, and save our lives.”
“This is a dark affair, hard to understand,” Tripitaka said with a sigh. “The court has governed badly, and you have suffered a calamity. When blood rained down and defiled the pagoda, why did you not report it to the king and spare yourselves this suffering?” “Sir, we are ordinary men. How could we know Heaven's intentions? Our elders could not explain it; how could we?” “Wukong, what time is it?” “Around the hour of the monkey.” “I would have an audience with the king to renew our travel papers, but until this business is clear I cannot speak to him on the monks' behalf. When I left Chang'an I made a vow at Dharma Gate Monastery: wherever I came upon a shrine on my journey west, I would offer incense; wherever I found a monastery, I would worship the Buddha; wherever I saw a pagoda, I would sweep it. Today I find monks unjustly condemned on account of a pagoda. Find me a new broom. I will bathe, then sweep it, look for the cause of its defilement and its lost light, and uncover the truth. Only then can I speak to the king and free them from their suffering.”
The shackled monks hurried to the kitchen and handed Bajie a kitchen knife. “Sir, cut the locks that bind the young monks to the pillars, so they can prepare food and hot water for your master. Meanwhile we'll beg for a new broom for him to sweep the pagoda.” Bajie laughed. “What difficulty is there in opening locks? No need for a knife. That hairy-faced lord of ours has years of practice at it.” Pilgrim stepped up and employed a lock-opening spell. At the sweep of his hand, every lock fell away. The young monks ran to the kitchen, scrubbed the stoves and pots, and prepared tea and food. Tripitaka and his disciples ate; darkness began to fall. The chained monks returned with two brooms, to Tripitaka's great delight.
As they spoke, a young monk brought a lamp and invited him to bathe. Stars and moon shone across the sky, and the watch drums sounded from the towers. It was a time when:
Cold winds rise against the four walls;Ten thousand households kindle their lamps.The six streets shut their doors and windows;The three markets close their gates.Fishing boats return beneath deep trees;The plows rest, their short ropes untied.Woodcutters lay down their axe handles;Students' voices recite their books.
After his bath Tripitaka donned a close-sleeved short robe, fastened his sash, put on soft shoes, and took a new broom. “Go to sleep,” he told the monks. “I shall sweep the pagoda.” “Blood rain has defiled it,” Pilgrim said. “It has been dark for years; evil creatures might dwell there. And the night is cold and windy. You should not go alone. Shall I come with you?” “Gladly.” Each took a broom. In the main hall they lit a glass lamp, burned incense, and bowed before the Buddha. Tripitaka prayed, “Your disciple Chen Xuanzang has been sent by the Great Tang in the Land of the East to Vulture Peak to seek scriptures from the Tathagata Buddha. Here at Golden Light Monastery in the Kingdom of Jisai, the monks say their pagoda was defiled and their king has unjustly charged them with stealing its treasure. The truth remains hidden. I shall sweep it with all sincerity. May the Buddha's power reveal why it was defiled, so these innocent men suffer no further wrong.” Then he and Pilgrim opened the pagoda door and began sweeping upward from the bottom. The pagoda was truly:
Towering against the River of Stars, rising sheer into the sky:A five-colored glass pagoda, a thousand-gold reliquary peak.Its winding stair is like a tunnel; its open doors, the way from a cage.The precious finial reflects the moon at heaven's edge;Golden bells ring in the wind from the sea.Brackets support its projecting eaves; clouds rest on its crown.Beneath the projecting eaves, carved stone phoenixes thread through flowers;On its mist-wreathed crown, crafted dragons coil about the pagoda.From afar it can be seen a thousand li away;From its height one seems to stand amid the nine heavens.Glass lamps above the doors of every story are dusty and unlit;White jade railings along each eave are fouled by insects.No incense rises from the Buddha's seat at the pagoda's heart;Webs veil the holy faces beside its windows.Mouse droppings fill its burners; its lamps hold scarcely any oil.Because its central treasure secretly vanished,The monks suffer cruelly, their lives destroyed for nothing.Tripitaka resolves to sweep the pagodaAnd restore its old appearance at last.
The Tang monk swept the first floor, then the next, and went on until he reached the seventh at the second watch of the night. Growing tired, the elder heard Pilgrim say, “Sit down if you're tired. I will finish it.” “How many stories are there?” “Thirteen, I should think.” Bearing his exhaustion, the elder said, “I must sweep it to fulfill my vow.” He swept three more floors until his back and legs ached, then sat down on the tenth. “Wukong, sweep the last three floors for me.” Pilgrim roused himself and reached the eleventh, then the twelfth in a moment. As he swept, he heard voices at the top. “Strange! It is nearly the third watch. Who could be talking up there? Surely some evil creatures. I will look.”
The Monkey King tucked his broom under his arm, gathered his robe, slipped through the doorway, and stood upon a cloud to look. Two demons were sitting in the center of the thirteenth floor, playing a drinking game beside a plate of food, a bowl, and a wine pot. Pilgrim dropped the broom, drew his gold-banded staff, and blocked the doorway. “So you're the monsters who stole the pagoda's treasure!” Startled, the two flung the pot and bowl at him. He checked them with his staff. “If I kill you, who will testify?” He merely advanced the staff, pinning them to the wall so they could not move. “Spare us! We didn't do it! The thieves are elsewhere!” they cried. Pilgrim seized them with a spell, carried them down to the tenth floor, and announced, “Master, I've caught the thieves!” Roused from a doze, Tripitaka asked in startled delight where he had found them. Pilgrim dragged the creatures before him to kneel. “They were drinking and playing at the top. I heard them, leaped up on a cloud, and blocked their escape. I caught them gently, for one blow would have killed them and left us without their account. Ask who they are and where the stolen treasure has gone.”
Trembling and begging for mercy, one creature confessed: “We were sent to patrol the pagoda by the Dragon King of All Saints in Green-Wave Pool on Rocky Mountain. He is Benbo'erba and I am Babo'erben. He is a catfish demon; I am a blackfish spirit. The old Dragon King of All Saints has a daughter, Princess All Saints, a beauty twenty times beyond the ordinary. She married Prince Nine-Heads, whose powers are vast. Two years ago the prince and the Dragon King came here, worked their magic to bring down a rain of blood that defiled the pagoda, and stole the Buddha's precious relic from it. The princess went to the Great Luo Heaven, to the Palace of Divine Mists, and stole the Queen Mother's nine-leaf lingzhi herb. In the pool below they nourish the treasure with it, making it shine day and night with golden and rosy light. Lately they heard that Sun Wukong, traveling west for scriptures, has great powers and makes a habit of finding fault along the road. That is why they send us to patrol and watch for his arrival, so they can be prepared.” Pilgrim gave a cold laugh. “What insolent creatures! No wonder they entertained the Bull Demon King there the other day. He keeps company with wicked demons like these, bent on mischief.”
At that moment Bajie and two or three young monks climbed the pagoda with lanterns. “Master, why are you talking up here instead of going to bed after sweeping?” “Brother, you came at the right time,” said Pilgrim. “The old Dragon King of All Saints stole the pagoda's treasure and sent these two little demons to keep watch and report if we came. I have caught them.” “What are they called? What kind of demons?” “One is Benbo'erba, the other Babo'erben; one a catfish demon, the other a blackfish spirit. They have confessed.” Bajie raised his rake. “Then why not kill them?” “Keep them alive to testify before the king and lead us to the thieves and the treasure.” The Idiot lowered his rake. Each brother seized a demon and brought him down the pagoda, while the creatures cried for mercy. “We could make a good fresh soup of catfish and blackfish for the monks you've wronged,” Bajie told them.
Joyfully the young monks guided Tripitaka down by lantern light. One ran ahead: “Good news! Justice is coming at last! Our lords have caught the monsters who stole the treasure!” Pilgrim said, “Bring iron chains. Pierce their collarbones and bind them here. Watch them while we sleep; we'll deal with them tomorrow.” The monks kept careful guard and let Tripitaka's party rest.
At daybreak the elder said, “Wukong and I will go to court to renew our travel papers.” He dressed in his brocade cassock and Vairocana hat, set his attire in order, and went out with measured steps. Pilgrim straightened his tiger-skin kilt and cotton robe, took the papers, and followed. “Why not bring the thieves?” Bajie asked. “After we report them, the king will send an order to fetch them.” At the palace gate they saw splendid vermilion bird and yellow dragon emblems, clear courts and crimson towers. Tripitaka bowed to the officer at the East Splendor Gate. “Please report that I am a monk sent by the Great Tang in the east to seek scriptures in the west. I ask an audience to renew my travel papers.” The gate official duly reported before the throne: “Two monks of unusual appearance and dress stand outside. They say they come from the Tang empire in the east of Southern Jambudvipa, sent to seek the Buddha and his scriptures in the west. They ask to pay homage to Your Majesty and renew their papers.”
The king had them admitted. He and his civil and military officers were frightened by Pilgrim; some called him a monkey monk, others a thunder-god-faced monk. None dared look for long. The elder bowed at the foot of the stairs with the formal shouts of homage, while the Great Sage stood beside him with his hands clasped, not moving. “Your monk-servant,” Tripitaka said, “was sent from the Great Tang in Southern Jambudvipa to the Great Thunderclap Monastery in western India to worship the Buddha and obtain the true scriptures. I dare not cross your honorable realm without permission. Please inspect and renew the travel papers I carry.” Delighted, the king invited the holy monk of Tang to the golden throne hall and had an embroidered stool set out. Tripitaka went up alone, presented his papers, thanked the king, and sat down.
The king read the papers and said with pleasure, “When your Tang king fell ill, he chose a worthy monk to seek scriptures from the Buddha despite the great distance. But our own monks think only of stealing, bringing ruin upon king and country.” “How have they ruined the king and country?” Tripitaka asked. “Ours is a leading kingdom of the Western Regions, once receiving tribute from all four neighbors, because the golden pagoda at Golden Light Monastery shone to the heavens. The thieving monks there secretly stole its treasure. Its light has vanished for three years, and the foreign lands have ceased their tribute. It pains me deeply.” Tripitaka smiled. “Your Majesty, an error of an inch can lead you a thousand li astray. When I entered your capital last night, I saw a dozen monks in cangues. They told me they had been wronged. I went to their monastery and investigated: its monks are innocent. I swept the pagoda last night and caught the demonic thieves who stole the treasure.” “Where are they?” the delighted king asked. “My disciple has chained them at Golden Light Monastery.”
The king immediately issued a golden order for his embroidered-uniform guards to bring the demons so he might question them himself. “Your Majesty,” said Tripitaka, “the guards will need my disciple's help.” “Where is he?” “By the jade stairs.” The king stared in alarm. “Holy monk, you have a fine bearing. Why does your disciple look like that?” Hearing him, the Great Sage Sun called, “Your Majesty, you cannot judge a man by his face or measure the sea with a pint pot. If you prized fine looks alone, how could the thieves have been caught?” The king's alarm gave way to delight. “The holy monk speaks truly. We do not choose servants by their appearance; what matters is catching the thieves and restoring the treasure.” He ordered the court officers to prepare a carriage and the guards to attend Pilgrim. They carried him in an eight-bearer sedan beneath a yellow parasol, with heralds clearing the road, to Golden Light Monastery. The whole city stirred; crowds came to see the holy monk and the demons.
Hearing the calls to clear the road, Bajie and Sha Monk thought royal officers were coming and hurried out. It was Pilgrim in the sedan. “Brother, you've regained your proper station,” the Idiot laughed. “How so?” Pilgrim asked as he stepped down, taking Bajie's arm. “A yellow parasol, an eight-bearer sedan: what could better suit the Monkey King?” “Enough jokes.” Pilgrim ordered the two demons brought out for the king. “Take me with you, brother,” said Sha Monk. “Stay and mind the baggage and horse.” The chained monks offered to watch them while all the travelers received the king's favor. “Then I shall ask the king to release you,” Pilgrim said. Bajie and Sha Monk each seized a demon, and the Great Sage returned to his sedan. In procession they took both creatures to court.
At the white jade stairs Pilgrim announced, “I have brought the thieves.” The king descended from his dragon throne and looked with Tripitaka and his officials. One monster had flared gills, black scales, a pointed mouth, and sharp teeth; the other had slippery skin, a swollen belly, an enormous mouth, and long whiskers. They had legs to walk on but were only roughly human in shape. “Where are you from, thieves? How many years have you invaded my realm, and when did you steal my treasure? How many are in your gang, and what are your names? Confess everything.” The two knelt, blood streaming from their pierced necks, seemingly without pain. “Over three years ago, on the first of the seventh month, the Dragon King of All Saints came with many kin to live some hundred li southeast of here, at Green-Wave Pool on Rocky Mountain. He has a lovely daughter of enchanting beauty. She married the invincible Prince Nine-Heads. When he learned of the treasure in your pagoda, he and the Dragon King plotted to steal it. They first brought down a rain of blood, then took the relic. It lights the dragon palace so that even at night it is bright as day. The princess secretly stole the Queen Mother's lingzhi herb and uses it to nourish the treasure in the pool. We are not the ringleaders, only soldiers sent by the Dragon King. We have been caught tonight; all we say is true.” “And your names?” the king asked. “I am Benbo'erba and he is Babo'erben. Benbo'erba is a catfish demon; Babo'erben is a blackfish spirit.” The king ordered the guards to imprison them securely, then proclaimed, “Release the monks of Golden Light Monastery from their cangues! Have the royal kitchens prepare a banquet in the Hall of the Qilin to thank the holy monks for catching the thieves and discuss how to capture their leaders.”
The kitchens prepared both meat and vegetarian feasts. In the Hall of the Qilin the king asked Tripitaka and his three disciples to sit, then asked the holy monk's name. “My family name is Chen, and my religious name is Xuanzang. My sovereign gave me the name Tang; I am also called Tripitaka.” “And your disciples?” “They have no titles. The first is Sun Wukong, the second Zhu Wuneng, and the third Sha Wujing. The Bodhisattva Guanyin of the Southern Sea named them. When they became my disciples, I also called Wukong Pilgrim, Wuneng Bajie, and Wujing Monk.” The king seated Tripitaka in the place of honor, Pilgrim Sun to his left, and Zhu Bajie and Sha Monk to his right. They had vegetarian fruit, vegetables, tea, and rice. The king sat before a meat banquet, with a hundred more such places below for his officials. After thanking the king, and the disciples obtaining their master's leave, they sat. The king offered wine. Tripitaka would not drink; his three disciples accepted a welcoming cup each. Musicians of the court began to play. Bajie let loose his appetite, wolfing down every fruit and vegetable at his table. Another serving of soup and rice came, and he ate every morsel; when the cupbearer arrived, he refused no cup. The feast continued merrily until after noon.
Tripitaka thanked the king for his splendid hospitality. “That feast was but a small token of thanks for catching the monsters,” the king replied. He ordered another in Jianzhang Palace, to discuss catching the ringleaders and restoring the treasure. “If we are to pursue them, we need no further feast,” Tripitaka said. “Let us take our leave and catch them.” The king insisted, and they ate another meal at Jianzhang Palace. Raising his cup, he asked, “Which holy monk will lead the force to subdue the monsters?” “My first disciple, Sun Wukong,” said Tripitaka, and the Great Sage agreed. “How many soldiers will Elder Sun need, and when will he leave?” the king asked. Bajie cried out, “What soldiers? Why wait for any particular hour? Well fed and warmed by wine, my brother and I can catch them at once!” “Bajie has been diligent lately,” said the delighted Tripitaka. “Let Sha Monk guard Master,” said Pilgrim, “while we go.” “Do you need weapons?” asked the king. “We cannot use yours,” Bajie laughed. “We brothers carry our own.” The king brought a great cup for their farewell. “No more wine,” said the Great Sage. “Have the guards bring out the little demons to guide us.” At the king's command they were brought out. Each brother took one, raised a wind, and whisked them away by magic to the southeast. Ah!
When king and court saw them rise into the wind and clouds,They knew the master and his disciples were holy monks.
How would they catch the thieves? Listen to the next chapter to find out.
Chapter 63
Traditional Chinese
第六十三回 二僧蕩怪鬧龍宮 群聖除邪獲寶貝
卻說祭賽國王與大小公卿見孫大聖與八戒騰雲駕霧，提著兩個小妖飄然而去，一個個朝天禮拜道：「話不虛傳，今日方知有此輩神仙活佛。」又見他遠去無蹤，卻拜謝三藏、沙僧道：「寡人肉眼凡胎，只知高徒有力量，拿住妖賊便了，豈知乃騰雲駕霧之上仙也。」三藏道：「貧僧無些法力，一路上多虧這三個小徒。」沙僧道：「不瞞陛下說，我大師兄乃齊天大聖皈依，他曾大鬧天宮，使一條金箍棒，十萬天兵，無一個對手，只鬧得太上老君害怕，玉皇大帝心驚。我二師兄乃天蓬元帥果正，他也曾掌管天河八萬水兵大眾。惟我弟子無法力，乃捲簾大將受戒。愚弟兄若干別事無能，若說擒妖縛怪、拿賊捕亡、伏虎降龍、踢天弄井，以至攪海翻江之類，略通一二。這騰雲駕霧、喚雨呼風，與那換斗移星、擔山趕月，特餘事耳，何足道哉！」國王聞說，愈十分加敬，請唐僧上坐，口口稱為「老佛」，將沙僧等皆稱為「菩薩」。滿朝文武欣然，一國黎民頂禮不題。
卻說孫大聖與八戒駕著狂風，把兩個小妖攝到亂石山碧波潭，住定雲頭。將金箍棒吹了一口仙氣，叫：「變！」變作一把戒刀，將一個黑魚怪割了耳朵，鮎魚精割了下唇，撇在水裡，喝道：「快早去對那萬聖龍王報知，說我齊天大聖孫爺爺在此，著他即送祭賽國金光寺塔上的原寶出來，免他一家性命；若迸半個『不』字，我將這潭水攪淨，教他一門兒老幼遭誅。」
那兩個小妖得了命，負痛逃生，拖著鎖索，淬入水內。諕得那些黿鼉龜鱉，蝦蟹魚精，都來圍住問道：「你兩個為何拖繩帶索？」一個掩著耳，搖頭擺尾；一個侮著嘴，跌腳搥胸。都嚷嚷鬧鬧，徑上龍王宮殿：「報大王，禍事了。」那萬聖龍王正與九頭駙馬飲酒，忽見他兩個來，即停杯問何禍事。那兩個即告道：「昨夜巡探，被唐僧、孫行者掃塔捉獲，用鐵索拴鎖。今早見國王，又被那行者與豬八戒抓著我兩個，一個割了耳朵，一個割了嘴唇，拋在水中，著我來報，要索那塔頂寶貝。」遂將前後事細說了一遍。那老龍聽說是孫行者齊天大聖，諕得魂不附體，魄散九霄，戰兢兢對駙馬道：「賢婿啊，別個來還好計較，若果是他，卻不善也。」駙馬笑道：「太岳放心。愚婿自幼學了些武藝，四海之內，也曾會過幾個豪傑，怕他做甚？等我出去與他交戰三合，管取那廝縮首歸降，不敢仰視。」
好妖怪，急縱身披掛了，使一般兵器，叫做月牙鏟，步出宮，分開水道，在水面上叫道：「是甚麼齊天大聖？快上來納命。」行者與八戒立在岸邊，觀看那妖精怎生打扮：
戴一頂爛銀盔，光欺白雪；貫一副兜鍪甲，亮敵秋霜。上罩著錦征袍，真個是彩雲籠玉；腰束著犀紋帶，果然像花蟒纏金。手執著月牙鏟，霞飛電掣；腳穿著豬皮靴，水利波分。遠看時一頭一面，近睹處四面皆人：前有眼，後有眼，八方通見；左也口，右也口，九口言論。一聲吆喝長空振，似鶴飛鳴貫九宸。
他見無人對答，又叫一聲：「那個是齊天大聖？」行者按一按金箍，理一理鐵棒道：「老孫便是。」那怪道：「你家居何處？身出何方？怎生得到祭賽國，與那國王守塔，卻大膽獲我頭目，又敢行兇，上吾寶山索戰？」行者罵道：「你這賊怪，原來不識你孫爺爺哩。你上前，聽我道：
老孫祖住花果山，大海之間水簾洞。自幼修成不壞身，玉皇封我齊天聖。只因大鬧斗牛宮，天上諸神難取勝。當請如來展妙高，無邊智慧非凡用。為翻觔斗賭神通，手化為山壓我重。整到如今五百年，觀音勸解方逃命。大唐三藏上西天，遠拜靈山求佛頌。解脫吾身保護他，煉魔淨怪從修行。路逢西域祭賽城。屈害僧人三代命。我等慈悲問舊情，乃因塔上無光映。吾師掃塔探分明，夜至三更天籟靜。捉住妖精取實供，他言汝等偷寶貝。合盤為盜有龍王，公主連名稱萬聖。血雨澆淋塔上光，將他寶貝偷來用。殿前供狀更無虛，我奉君言馳此境。所以相尋索戰爭，不須再問孫爺姓。快將寶貝獻還他，免汝老少全家命。敢若無知騁勝強，教你水涸山頹都蹭蹬。」
那駙馬聞言，微微冷笑道：「你原來是取經的和尚，沒要緊羅織管事。我偷他的寶貝，你取佛的經文，與你何干，卻來廝鬥？」行者道：「這賊怪甚不達理。我雖不受國王的恩惠，不食他的水米，不該與他出力；但是你偷他的寶貝，污他的寶塔，屢年屈苦金光寺僧人，他是我一門同氣，我怎麼不與他出力，辨明冤枉？」駙馬道：「你既如此，想是要行賭鬥。常言道：『武不善作。』但只怕起手處，不得留情，一時間傷了你的性命，誤了你去取經。」
行者大怒，罵道：「這潑賊怪，有甚強能，敢開大口？走上來，吃老爺一棒。」那駙馬更不心慌，把月牙鏟架住鐵棒，就在那亂石山頭，這一場真個好殺：
妖魔盜寶塔無光，行者擒妖報國王。小怪逃生回水內，老龍破膽各商量。九頭駙馬施威武，披掛前來展素強。怒發齊天孫大聖，金箍棒起十分剛。那怪物，九個頭顱十八眼，前前後後放毫光；這行者，一雙鐵臂千斤力，藹藹紛紛並瑞祥。鏟似一陽初現月，棒如萬里遍飛霜。他說：「你無干休把不平報。」我道：「你有意偷寶真不良。那潑賊，少輕狂，還他寶貝得安康。」棒迎鏟架爭高下，不見輸贏練戰場。
他兩個往往來來，鬥經三十餘合，不分勝負。豬八戒立在山前，見他們戰到甜美之處，舉著釘鈀，從妖精背後一築。原來那怪九個頭，轉轉都是眼睛，看得明白。見八戒在背後來時，即使鏟鐏架著釘鈀，鏟頭抵著鐵棒。又耐戰五七合，擋不得前後齊掄，他卻打個滾，騰空跳起，現了本像，乃是一個九頭蟲。觀其形像十分惡，見此身模怕殺人。他生得：
毛羽鋪錦，團身結絮。方圓有丈二規模，長短似黿鼉樣致。兩隻腳尖利如鉤，九個頭攢環一處。展開翅極善飛揚，縱大鵬無他力氣；發起聲遠振天涯，比仙鶴還能高唳。眼多閃灼晃金光，氣傲不同凡鳥類。
豬八戒看見心驚道：「哥啊，我自為人，也不曾見這等個惡物。是甚血氣生此禽獸也？」行者道：「真個罕有，真個罕有。等我趕上打去。」好大聖，急縱祥雲，跳在空中，使鐵棒照頭便打。那怪物大顯身，展翅斜飛，颼的打個轉身，掠到山前，半腰裡又伸出一個頭來，張開口如血盆相似，把八戒一口咬著鬃，半拖半扯，捉下碧波潭水內而去。及至龍宮外，還變作前番模樣，將八戒擲之於地，叫：「小的們何在？」那裡面鯖鮊鯉鱖之魚精，龜鱉黿鼉之介怪，一擁齊來，道聲：「有。」駙馬道：「把這個和尚綁在那裡，與我巡探的小卒報仇。」眾精推推嚷嚷，擡進八戒去時，那老龍王歡喜，迎出道：「賢婿有功，怎生捉他來也？」那駙馬把上項原故說了一遍。老龍即命排酒賀功不題。
卻說孫行者見妖精擒了八戒，心中懼道：「這廝恁般利害。我待回朝見師，恐那國王笑我；待要開言罵戰，曾奈我又單身，況水面之事不慣。且等我變化了進去，看那怪把獃子怎生擺佈。若得便，且偷他出來幹事。」好大聖，捻著訣，搖身一變，還變做一個螃蟹，淬於水內，徑至牌樓之前。原來這條路是他前番襲牛魔王盜金睛獸走熟了的。直至那宮闕之下，橫爬過去，又見那老龍王與九頭蟲合家兒歡喜飲酒。行者不敢相近，爬過東廊之下，見幾個蝦精蟹精紛紛紜紜耍子。行者聽了一會言談，卻就學語學話，問道：「駙馬爺爺拿來的那長嘴和尚，這會死了不曾？」眾精道：「不曾死，縛在那西廊下哼的不是？」
行者聽說，又輕輕的爬過西廊，真個那獃子綁在柱上哼哩。行者近前道：「八戒，認得我麼？」八戒聽得聲音，知是行者，道：「哥哥，怎麼了？反被這廝捉住我也。」行者四顧無人，將拑咬斷索子叫走。那獃子脫了手道：「哥哥，我的兵器被他收了，又奈何？」行者道：「你可知道收在那裡？」八戒道：「當被那怪拿上宮殿去了。」行者道：「你先去牌樓下等我。」八戒逃生，悄悄的溜出。行者復身爬上宮殿觀看。左首下有光彩森森，乃是八戒的釘鈀放光。使個隱身法，將鈀偷出，到牌樓下，叫聲：「八戒，接兵器。」獃子得了鈀，便道：「哥哥，你先走，等老豬打進宮殿。若得勝，就捉住他一家子；若不勝，敗出來，你在這潭岸上救應。」行者大喜，只教仔細。八戒道：「不怕他，水裡本事，我略有些兒。」行者丟了他，負出水面不題。
這八戒束了皂直裰，雙手纏鈀，一聲喊，打將進去。慌得那大小水族奔奔波波，跑上宮殿，吆喝道：「不好了，長嘴和尚掙斷繩返打進來了。」那老龍與九頭蟲並一家子俱措手不及，跳起來，藏藏躲躲。這獃子不顧死活，闖上宮殿，一路鈀，築破門扇，打破桌椅，把些吃酒的家火之類盡皆打碎。有詩為證。詩曰：
木母遭逢水怪擒，心猿不捨苦相尋。暗施巧計偷開鎖，大顯神威怒恨深。駙馬忙攜公主躲，龍王戰慄絕聲音。水宮絳闕門窗損，龍子龍孫盡沒魂。
這一場，被八戒把玳瑁屏打得粉碎，珊瑚樹摜得凋零。
那九頭蟲將公主安藏在內，急取月牙鏟，趕至前宮，喝道：「潑夯豕彘！怎敢欺心驚吾眷族？」八戒罵道：「這賊怪，你焉敢將我捉來？這場不干我事，是你請我來家打的。快拿寶貝還我，回見國王了事；不然，決不饒你一家命也。」那怪那肯容情，咬定牙齒，與八戒交鋒。那老龍才定了神思，領龍子、龍孫各執槍刀，齊來攻取。八戒見事體不諧，虛幌一鈀，撤身便走。那老龍帥眾追來。須臾，攛出水中，都到潭面上翻騰。
卻說孫行者立於潭岸等候，忽見他們追趕八戒，出離水中，就半踏雲霧，掣鐵棒，喝聲：「休走！」只一下，把個老龍頭打得稀爛。可憐血濺潭中紅水泛，屍飄浪上敗鱗浮。諕得那龍子、龍孫各各逃命，九頭駙馬收龍屍，轉宮而去。
行者與八戒且不追襲，回上岸，備言前事。八戒道：「這廝銳氣挫了，被我那一路鈀打進去時，打得落花流水，魂散魄飛。正與那駙馬廝鬥，卻被老龍王趕著，卻虧了你打死。那廝們回去，一定停喪掛孝，決不肯出來。今又天色晚了，卻怎奈何？」行者道：「管甚麼天晚，乘此機會，你還下去攻戰。務必取出寶貝，方可回朝。」那獃子意懶情疏，徉徉推托。行者催逼道：「兄弟不必多疑，還像剛才引出來，等我打他。」
兩人正自商量，只聽得狂風滾滾，慘霧陰陰，忽從東方徑往南去。行者仔細觀看，乃二郎顯聖，領梅山六兄弟，架著鷹犬，挑著狐兔，擡著獐鹿，一個個腰挎彎弓，手持利刃，縱風霧踴躍而來。行者道：「八戒，那是我七聖兄弟，倒好留請他們，與我助戰。若得成功，倒是一場大機會也。」八戒道：「既是兄弟，極該留請。」行者道：「但內有顯聖大哥，我曾受他降伏，不好見他。你去攔住雲頭，叫道：『真君，且略住住，齊天大聖在此進拜。』他若聽見是我，斷然住了。待他安下，我卻好見。」
那獃子急縱雲頭，上山攔住，厲聲高叫道：「真君，且慢車駕，有齊天大聖請見哩。」那爺爺見說，即傳令，就停住六兄弟，與八戒相見畢，問：「齊天大聖何在？」八戒道：「現在山下聽呼喚。」二郎道：「兄弟們，快去請來。」六兄弟乃是康、張、姚、李、郭、直，各各出營叫道：「孫悟空哥哥，大哥有請。」行者上前，對眾作禮，遂同上山。二郎爺爺迎見，攜手相攙，一同相見，道：「大聖，你去脫大難，受戒沙門，刻日功完，高登蓮座，可賀，可賀。」行者道：「不敢。向蒙莫大之恩，未展斯須之報。雖然脫難西行，未知功行何如。今因路遇祭賽國，答救僧災，在此擒妖索寶。偶見兄長車駕，大膽請留一助。未審兄長自何而來，肯見愛否？」二郎笑道：「我因閑暇無事，同眾兄弟採獵而回。幸蒙大聖不棄留會，足感故舊之情。若命挾力降妖，敢不如命。卻不知此地是何怪賊？」六聖道：「大哥忘了？此間是亂石山，山下乃碧波潭萬聖之龍宮也。」二郎驚訝道：「萬聖老龍卻不生事，怎麼敢偷塔寶？」行者道：「他近日招了一個駙馬，乃是九頭蟲成精。他郎丈兩個做賊，將祭賽國下了一場血雨，把金光寺塔頂舍利佛寶偷來。那國王不解其意，苦拿著僧人拷打。是我師父慈悲，夜來掃搭，當被我在塔上拿住兩個小妖，是他差來巡探的。今早押赴朝中，實實供招了。那國王就請我師收降，師命我等到此。先一場戰，被九頭蟲腰裡伸出一個頭來，把八戒啣了去。我卻又變化下水，解了八戒。才然大戰一場，是我把老龍打死，那廝們收屍掛孝去了。我兩個正議索戰，卻見兄長儀仗降臨，故此輕瀆也。」二郎道：「既傷了老龍，正好與他攻擊，使那廝不能措手，卻不連窩巢都滅絕了？」八戒道：「雖是如此，奈天晚何？」二郎道：「兵家云：『征不待時。』何怕天晚？」
康、姚、郭、直道：「大哥莫忙。那廝家眷在此，料無處去。孫二哥也是貴客，豬剛鬣又歸了正果，我們營內有隨帶的酒餚，教小的們取火，就此鋪設：一則與二位賀喜，二來也當敘情。且歡會這一夜，待天明索戰何遲？」二郎大喜道：「賢弟說得極當。」卻命小校安排。行者道：「列位盛情，不敢固卻。但自做和尚，都是齋戒，恐葷素不便。」二郎道：「有素果品，酒也是素的。」眾兄弟在星月光前，幕天席地，舉杯敘舊。
正是寂寞更長，歡娛夜短。早不覺東方發白。那八戒幾鍾酒吃得興抖抖的道：「天將明了，等老豬下水去索戰也。」二郎道：「元帥仔細，只要引他出來，我兄弟們好下手。」八戒笑道：「我曉得，我曉得。」你看他斂衣纏鈀，使分水法，跳將下去，徑至那牌樓下。發聲喊，打入殿內。此時那龍子披了麻，看著龍屍哭；龍孫與那駙馬，在後面收拾棺材哩。這八戒罵上前，手起處，鈀頭著重，把個龍子夾腦連頭，一鈀築了九個窟窿。諕得那龍婆與眾往裡亂跑，哭道：「長嘴和尚又把我兒打死了。」
那駙馬聞言，即使月牙鏟，帶龍孫往外殺來。這八戒舉鈀迎敵，且戰且退，跳出水中。這岸上齊天大聖與七兄弟一擁上前，槍刀亂扎，把個龍孫剁成幾斷肉餅。那駙馬見不停當，在山前打個滾，又現了本像，展開翅，旋繞飛騰。二郎即取金弓，安上銀彈，扯滿弓，往上就打。那怪急鎩翅，掠到邊前，要咬二郎。半腰裡才伸出一個頭來，被那頭細犬攛上去，汪的一口，把頭血淋淋的咬將下來。那怪物負痛逃生，徑投北海而去。八戒便要趕去，行者止住道：「且莫趕他，正是『窮寇勿追』。他被細犬咬了頭，必定是多死少生。等我變做他的模樣，你分開水路，趕我進去，尋那公主，詐他寶貝來也。」二郎與六聖道：「不趕他倒也罷了，只是遺這種類在世，必為後人之害。」至今有個九頭蟲滴血，是遺種也。
那八戒依言，分開水路。行者變作怪像前走，八戒吆吆喝喝後追。漸漸追至龍宮，只見那萬聖公主道：「駙馬，怎麼這等慌張？」行者道：「那八戒得勝，把我趕將進來，覺道不能敵他。你快把寶貝好生藏了。」那公主急忙難識真假，即於後殿裡取出一個渾金匣子來，遞與行者道：「這是佛寶。」又取出一個白玉匣子，也遞與行者道：「這是九葉靈芝。你拿這寶貝藏去，等我與豬八戒鬥上兩三合，擋住他。你將寶貝收好了，再出來與他合戰。」行者將兩個匣兒收在身邊，把臉一抹，現了本像道：「公主，你看我可是駙馬麼？」公主慌了，便要搶奪匣子。被八戒跑上去，著背一鈀，築倒在地。
還有一個老龍婆撤身就走，被八戒扯住，舉鈀才築，行者道：「且住，莫打死他，留個活的，好去國內見功。」遂將龍婆提出水面。
行者隨後捧著兩個匣子上岸，對二郎道：「感兄長威力，得了寶貝，掃淨妖賊也。」二郎道：「一則是那國王洪福齊天，二則是賢昆玉神通無量，我何功之有？」兄弟們俱道：「孫二哥既已功成，我們就此告別。」行者感謝不盡，欲留同見國王。諸公不肯，遂帥眾回灌口去訖。
行者捧著匣子，八戒拖著龍婆，半雲半霧，頃刻間到了國內。原來那金光寺解脫的和尚都在城外迎接。忽見他兩個雲霧定時，近前磕頭禮拜，接入城中。那國王與唐僧正在殿上講論。這裡有先走的和尚，仗著膽，入朝門奏道：「萬歲，孫、豬二老爺擒賊獲寶而來也。」那國王聽說，連忙下殿，共唐僧、沙僧迎著，稱謝神功不盡，隨命排筵謝恩。三藏道：「且不須賜飲，著小徒歸了塔中之寶，方可飲宴。」三藏又問行者道：「汝等昨日離國，怎麼今日才來？」行者把那戰駙馬，打龍王，逢真君，敗妖精，及變作詐寶貝之事，細說了一遍。三藏與國王、大小文武，俱喜之不勝。
國王又問：「龍婆能人言語否？」八戒道：「乃是龍王之妻，生了許多龍子、龍孫，豈不知人言？」國王道：「既知人言，快早說前後做賊之事。」龍婆道：「偷佛寶，我全不知，都是我那夫君龍鬼與那駙馬九頭蟲，知你塔上之光乃是佛家舍利子，三年前下了血雨，乘機盜去。」又問：「靈芝草是怎麼偷的？」龍婆道：「只是小女萬聖公主私入大羅天上靈霄殿前，偷的王母娘娘九葉靈芝草。那舍利子得這草的仙氣溫養著，千年不壞，萬載生光。去地下或田中掃一掃，即有萬道霞光，千條瑞氣。如今被你奪來，弄得我夫死子絕，婿喪女亡，千萬饒了我的命罷。」八戒道：「正不饒你哩。」行者道：「家無全犯。我便饒你，只便要你長遠替我看塔。」龍婆道：「好死不如惡活。但留我命，憑你教做甚麼。」行者叫取鐵索來。當駕官即取鐵索一條，把龍婆琵琶骨穿了。教沙僧：「請國王來看我們安塔去。」
那國王即忙排駕，遂同三藏攜手出朝，並文武多官，隨至金光寺。行者上塔，將舍利子安在第十三層塔頂寶瓶中間，把龍婆鎖在塔心柱上。念動真言，喚出本國土地、城隍與本寺伽藍們，命三日送飲食一餐，與這龍婆度口；少有差訛，即行處斬。眾神暗中領諾。行者卻將芝草把十三層塔層層掃過，安在瓶內，溫養舍利子。這才是整舊如新，霞光萬道，瑞氣千條，依然八方共睹，四國同瞻。下了塔門，國王就謝道：「不是老佛與三位菩薩到此，怎生得明此事也！」
行者道：「陛下，『金光』二字不好，不是久住之物：金乃流動之物，光乃閃灼之氣。貧僧為你勞碌這場，將此寺改作伏龍寺，教你永遠常存。」那國王即命換了字號，懸上新匾，乃是「敕建護國伏龍寺」。一壁廂安排御宴；一壁廂召丹青寫下四眾生形，五鳳樓註了名號。國王擺鑾駕，送唐僧師徒，賜金玉酬答。師徒們堅辭，一毫不受。這真個是：
邪怪剪除諸境靜，寶塔回光大地明。
畢竟不知此去前路如何，且聽下回分解。
English
Two Monks Rout Demons and Stir the Dragon Palace; The Saints Drive Out Evil and Recover the Treasure
When the king of Jisai and his ministers saw the Great Sage Sun and Bajie rise on clouds, carrying the two little demons off through the mist, they bowed to heaven. “The stories are true! Now we know such immortals and living Buddhas exist.” After they disappeared, the king bowed in thanks to Tripitaka and Sha Monk. “With mortal eyes, I thought your disciples were merely strong enough to catch thieves. I had no idea they were immortals who ride the clouds!” “I have no powers,” Tripitaka said. “I have depended on these three disciples throughout the journey.” Sha Monk added, “Your Majesty, my eldest brother was once the Great Sage Equal to Heaven, before he took refuge in the Buddha. He threw the Heavenly Palace into turmoil with his gold-banded staff; not one of a hundred thousand heavenly soldiers could oppose him. He frightened the Supreme Lord Lao and alarmed the Jade Emperor. My second brother was Marshal Tianpeng and commanded eighty thousand soldiers of the Heavenly River. Only I lack powers: I was the Curtain-Raising General before I took the precepts. My brothers and I can do little else, but catching monsters and bandits, subduing tigers and dragons, shaking heaven and the depths of the earth, and churning seas and rivers are things we know a little about. Riding clouds, summoning wind and rain, shifting stars, carrying mountains, and pursuing the moon are mere trifles, hardly worth mentioning!” The king honored them all the more, seating Tripitaka in the highest place, calling him “elder Buddha,” and addressing Sha Monk and the others as “bodhisattvas.” His court rejoiced, and all his subjects paid homage.
The Great Sage Sun and Bajie carried their captives on a fierce wind to Green-Wave Pool on Rocky Mountain and stopped their cloud. Pilgrim breathed immortal breath on the gold-banded staff and commanded, “Change!” It became a monk's knife. He cut an ear off the blackfish spirit and the lower lip off the catfish demon, tossed them into the water, and cried, “Go and tell the Dragon King of All Saints that Grandfather Sun Wukong, the Great Sage Equal to Heaven, is here. If he brings out the treasure taken from Golden Light Monastery's pagoda in Jisai, I will spare his household. If he so much as says no, I will churn this pool dry and put his whole family, young and old, to death.”
Spared for the moment, the two demons fled in pain, dragging their chains into the water. Turtles, alligators, shrimp, crabs, and fish spirits crowded around. “Why are you trailing chains?” One held his ear, shaking his head and tail; the other clutched his mouth, stamping and beating his chest. Crying “Disaster, Great King!” they rushed into the dragon palace. The Dragon King of All Saints was drinking with Prince Nine-Heads. He set down his cup and asked what had happened. “We were patrolling last night when the Tang monk and Pilgrim Sun swept the pagoda and caught us. They chained us, and this morning we were brought before the king. Pilgrim and Zhu Bajie seized us again, cut off an ear and a lip, threw us into the pool, and ordered us to demand the pagoda's treasure.” They told the whole story. At the name of the Great Sage Equal to Heaven, the old dragon trembled, almost out of his mind with fear. “My good son-in-law, another opponent we might manage, but if it is truly he, we are in trouble.” The prince smiled. “Do not worry, honored father-in-law. I have studied the martial arts since childhood and met warriors across the four seas. Why fear him? Let me exchange three blows with him; I promise he will bow his head in surrender and dare not look up.”
The monster hastily put on his armor and took up his crescent-moon spade. Striding from the palace, he parted the waters and called from the surface, “Where is this Great Sage Equal to Heaven? Come and die!” Pilgrim and Bajie stood on shore and studied his appearance:
His polished silver helmet outshone snow;His shining armor rivaled autumn frost.An embroidered battle robe clothed him, bright clouds about jade;A belt patterned like rhinoceros hide clasped him, a flowered python about gold.His crescent spade flashed like sunset and lightning;Pigskin boots cleft the surging water.From a distance he seemed one-headed and one-faced;Seen close, faces showed on every side.Eyes before and behind surveyed all eight directions;Mouths on left and right spoke with nine voices.A single shout shook the open sky,Like a crane's cry piercing the nine heavens.
When no one answered, he called again, “Which of you is the Great Sage Equal to Heaven?” Pilgrim pressed his fillet, adjusted his iron staff, and said, “I am.” “Where do you live? Where did you come from? How did you come to Jisai to guard the pagoda for its king? How dare you capture my captains, injure them, and come looking for battle on my mountain?” “Thieving monster! You don't know Grandfather Sun. Come nearer and hear me:
My ancestral home is Mount Flower-Fruit;My cave behind the Water Curtain stands amid the sea.I cultivated an indestructible body in my youth;The Jade Emperor named me Great Sage Equal to Heaven.When I caused an uproar in the Heavenly Palace,No heavenly god could overcome me.At last they summoned the Tathagata and his wondrous mountain;His limitless wisdom was put to extraordinary use.We wagered over a somersault to test our powers;His hand turned mountain and pressed me down.For five hundred years I stayed beneath it,Until Guanyin counseled me and freed me.Tripitaka Tang was going to the Western HeavenTo seek the Buddha's words at distant Vulture Peak.Freed, I took charge of protecting him,Refining demons and cleansing monsters as I follow the Way.In the western lands we reached the city of Jisai,Where three generations of monks suffered wrongful persecution.With compassion we investigated the matter:The light no longer shone upon their pagoda.My master swept it to uncover the truth;At midnight, when every sound was still,I captured monsters and made them confess:They named you as the thieves of the treasure.The Dragon King conspired with you;His daughter bears the name All Saints.A rain of blood obscured the pagoda's light;You stole its treasure for your own use.Their testimony at court was true;At the king's request I have come here.That is why I seek you out in battle;Ask no more about Grandfather Sun's name.Give back the treasure at onceAnd spare your whole family, old and young.If you rashly try your strength against me,I shall drain your pool and bring your mountain down in ruin.”
The prince gave a cold smile. “So you are a monk seeking scriptures, meddling in matters that do not concern you. I stole their treasure; you seek the Buddha's scriptures. What is it to you? Why fight me?” “You have no sense,” Pilgrim answered. “I have received no favors, food, or water from their king, and need not work for him. But you stole his treasure, defiled his pagoda, and caused the monks of Golden Light Monastery years of undeserved suffering. They are fellow members of my religious family. How could I not help them clear their names?” “Then you want a duel. As they say, ‘A fight is no place for politeness.’ I fear I cannot hold back once we begin; if you die, your scripture journey will come to an end.”
Enraged, Pilgrim cursed him. “Thieving monster! What makes you think you can boast like that? Come and taste my staff!” The prince calmly parried with his crescent spade. Their fight on Rocky Mountain was fierce indeed:
The monster steals the treasure; the pagoda loses its light.Pilgrim catches demons to report to the king.The little monsters escape back into the pool;The old dragon, terrified, takes counsel with his kin.Prince Nine-Heads arms himself for battleAnd comes arrayed to show his strength.The Great Sage Sun Equal to Heaven flares in anger;His gold-banded staff strikes with all its force.The monster has nine heads and eighteen eyesThat shine before and behind;Pilgrim has two iron arms, each with a thousand catties' strength,Amid gathering clouds of auspicious light.The spade resembles the newborn crescent moon;The staff is like frost flying across ten thousand li.He says, “This is no concern of yours; stop championing a grievance.”I say, “You deliberately stole the treasure, you evil creature.Thief, restrain your pride;Return the treasure and live in peace.”Staff meets spade in their struggle for mastery;Neither wins as they test themselves in combat.
They exchanged more than thirty rounds without a victor. Bajie stood near the mountain. When the fight was at its height, he raised his rake and struck from behind. But the monster's nine heads gave him eyes in every direction. He checked Bajie's rake with his spade's butt and Pilgrim's staff with its blade. After five or seven more rounds he could no longer hold off attacks from front and rear. He rolled, leaped into the sky, and showed his true form: a nine-headed bird. His appearance was dreadful enough to terrify anyone:
His feathers spread like brocade, his rounded body like a ball of down;He measures twelve feet across, shaped somewhat like a turtle.Two feet bear sharp, hooked claws;Nine heads cluster in a ring.With wings unfurled he flies with such strengthThat even the great roc cannot match him.His voice carries far beyond the horizon,Shriller than a crane's highest cry.His many glittering eyes flash golden light;His proud air belongs to no ordinary bird.
“Brother,” Bajie said, shaken, “I've never seen a creature so terrible in all my life. What blood could have given birth to such a beast?” “A rare sight indeed,” said Pilgrim. “I'll pursue and strike him.” The Great Sage rose on a cloud and aimed his staff at a head. The monster spread his broad wings, veered aside, and wheeled swiftly down before the mountain. Another head extended from his waist, its mouth wide as a pool of blood. It caught Bajie by the bristles in one bite and half dragged, half pulled him down into Green-Wave Pool. Outside the dragon palace, the monster resumed his former shape, threw Bajie to the ground, and called his attendants. Fish spirits of every kind and armored turtles and alligators flocked to him. “Bind this monk to avenge my patrolling soldiers.” They carried Bajie inside. The delighted Dragon King came out to greet the prince. “Well done, son-in-law! How did you catch him?” After the prince told him, the old dragon ordered wine to celebrate.
Pilgrim saw Bajie captured and thought with alarm, “This creature is dangerous. If I return to Master at court, the king may laugh at me. But I am alone, and I am no expert at fighting in water. I will change shape and see what he does with the Idiot. If I can, I will steal him back.” He formed a sign, became a crab once more, and dived down to the palace gate. He knew the way from his earlier visit to steal the Bull Demon's golden-eyed beast. Scuttling to the palace, he saw the old Dragon King, the nine-headed creature, and their family drinking in celebration. He kept his distance, crawled under the eastern gallery, and overheard some shrimp and crab spirits talking as they played. Mimicking their manner, he asked, “Is that long-snouted monk the prince brought in dead yet?” “No,” they said. “Can't you hear him groaning, tied under the western gallery?”
Pilgrim crept to the western gallery, where Bajie was indeed bound to a pillar and groaning. “Bajie, do you know me?” Recognizing his voice, Bajie said, “Brother, what happened? That scoundrel caught me!” Seeing no one nearby, Pilgrim snipped the ropes with his crab claws. “Brother, they've taken my weapon. What shall I do?” “Where is it?” “He carried it into the palace.” “Wait for me by the gate.” Bajie slipped away quietly. Pilgrim crawled into the palace and saw the gleam of Bajie's rake on the left. He made himself invisible, stole it, and carried it to the gate. “Bajie, take your weapon!” With his rake returned, the Idiot said, “Go ahead, brother. I'll fight my way back in. If I win, I'll catch the whole family; if not, come to my aid on the shore.” Delighted, Pilgrim urged caution. “Don't fear. I have some skill in the water.” Pilgrim left him and rose to the surface.
Bajie tightened his black robe, gripped the rake with both hands, and charged in shouting. The water creatures fled in confusion to the palace. “Disaster! The long-snouted monk has broken his bonds and is attacking!” The Dragon King, Prince Nine-Heads, and the whole household sprang up in disarray and ran for shelter. Reckless of his life, the Idiot broke the doors and smashed tables, chairs, drinking vessels, and everything else before him. There is a poem to prove it. The poem says:
Wood Mother is captured by a monster of the water;The mind-monkey searches tirelessly for him.A secret stratagem frees him from his bonds;His deep rage bursts forth in divine might.The prince hurries to hide the princess;The trembling Dragon King can scarcely make a sound.Doors and windows break in the crimson water palace;The dragon's sons and grandsons lose all courage.
Bajie shattered a tortoiseshell screen and dashed a coral tree to pieces.
After hiding the princess inside, the nine-headed creature took up his crescent spade, rushed to the front hall, and cried, “Brazen, stupid pig! How dare you frighten my household?” “Thief,” Bajie answered, “how dare you catch me? I wouldn't be here if you hadn't invited me into your home to wreck it. Return the treasure and let me report to the king, or your entire family will die.” The creature clenched his teeth and fought him. Once he had recovered his wits, the old Dragon King led his sons and grandsons, bearing swords and spears, into the fight. Seeing that things were turning against him, Bajie made a feint with his rake and withdrew. The old dragon and his company pursued him through the waters to the surface of the pool.
Pilgrim Sun was waiting on shore. Seeing the creatures emerge in pursuit of Bajie, he stepped onto a cloud, drew his iron staff, and cried, “Stop!” One blow smashed the old dragon's head. Blood reddened the pool as his lifeless body floated among the waves, its scales in ruin. His sons and grandsons fled. Prince Nine-Heads gathered the body and returned to the palace.
Pilgrim and Bajie did not pursue them, but went ashore to discuss what had happened. “I've broken their confidence,” said Bajie. “When I fought my way in, I scattered them and frightened them out of their wits. I was fighting the prince when the old dragon came after me; you were there to kill him. Now they'll be mourning him and won't come out. And it's growing late. What can we do?” “Never mind the hour. Seize our chance: go back and attack. We cannot return to court without the treasure.” The Idiot reluctantly made excuses, but Pilgrim pressed him. “Brother, do as you did before and lure them out for me to strike.”
As they spoke, a violent wind and gloomy mist swept from east to south. Pilgrim looked closely: it was Erlang, the Illustrious Sage, with his six brothers of Mount Mei. They were returning from the hunt with hawks and hounds, carrying foxes, hares, musk deer, and deer, with curved bows at their waists and sharp blades in their hands. “Bajie, those seven sages are my brothers. We should ask their help in this battle. We might gain much by it.” “If they are brothers, of course we should ask.” “But their leader, the Illustrious Sage, once subdued me, so it is awkward to meet him. Stop their cloud and call, ‘True Lord, please pause: the Great Sage Equal to Heaven is here to pay his respects.’ Once he hears my name he will certainly stop, and when he lands I can meet him properly.”
The Idiot rose to intercept them and shouted, “True Lord, halt your procession! The Great Sage Equal to Heaven asks to see you!” Erlang halted his six brothers and greeted Bajie. “Where is the Great Sage?” “Below the mountain, waiting to be summoned.” “Brothers, invite him here.” The six—Kang, Zhang, Yao, Li, Guo, and Zhi—called, “Brother Sun Wukong, our elder brother invites you!” Pilgrim greeted them and went up the mountain. Erlang met him, took his hands warmly, and said, “Great Sage, freed from great suffering, you have entered the Buddha's order. Soon your work will be done and you will rise to the lotus seat. Congratulations!” “I hardly deserve it. I owe you a great favor I have never repaid. Though freed and journeying west, I do not yet know the outcome of my work. In the Kingdom of Jisai I encountered monks in distress, and I am here seeking a treasure from a demon to help them. Seeing your procession, I dared ask your aid. Where have you come from, brother? Will you help me?” Erlang smiled. “My brothers and I were returning from a hunt. I'm glad our old friendship led you to invite us. How could I refuse your request to subdue a demon? What creature is it?” The six sages said, “Brother, don't you remember? This is Rocky Mountain, above the palace of the Dragon King of All Saints in Green-Wave Pool.” “The old dragon never caused trouble,” Erlang said in surprise. “Why would he steal a pagoda's treasure?” Pilgrim explained: “He recently took Prince Nine-Heads, a bird demon, as a son-in-law. The two brought blood rain down on Jisai and stole the Buddha's relic from Golden Light Monastery's pagoda. The king, unaware of the truth, tortured the monks. Out of compassion my master swept the pagoda last night, and I caught two little demons there who had been sent to keep watch. They confessed at court this morning. At the king's request and Master's command we came here. During our first fight, the bird extended a head from his waist and carried Bajie away. I changed shape, went under the water, and freed him. In our next fight I killed the old dragon. His household has withdrawn to mourn him, and we were considering another attack when you appeared. Forgive my bold request.” “With the dragon dead, attack before they recover,” Erlang said. “Why not destroy their whole den?” “But it's late,” said Bajie. “Soldiers do not wait for the hour to attack,” said Erlang. “Why fear the dark?”
Kang, Yao, Guo, and Zhi said, “Don't hurry, brother. His household is here and cannot go far. Brother Sun is our honored guest, and Zhu Ganglie has returned to the true path. We have food and wine with us. Let our attendants make a fire and lay them out, both to celebrate our friends and to renew old ties. We can enjoy the night together and fight at dawn.” Erlang gladly agreed. “I cannot refuse such kindness,” said Pilgrim, “but since we became monks we keep the dietary precepts. Meat might be a difficulty.” “We have fruit,” said Erlang, “and wine is vegetarian too.” Beneath the stars and moon, with the sky for a canopy and the earth for a mat, the brothers shared their cups and spoke of old times.
Lonely nights are long; nights of pleasure pass swiftly. Already the east was growing light. Buoyed by several cups of wine, Bajie said, “Dawn is near. I'll go down and challenge them.” “Take care, Marshal,” said Erlang. “Only draw them out, and we brothers will deal with them.” “I know,” Bajie laughed. He tucked up his robe, took his rake, parted the water by magic, and plunged down to the palace gate. Shouting, he fought his way into the hall. One of the dragon's sons, wearing mourning hemp, was weeping over the body; the grandsons and prince were preparing a coffin behind him. Bajie cursed the son and struck his head with his rake, opening nine holes in it. The dragon's widow and the others fled inside, crying, “The long-snouted monk has killed my son too!”
Prince Nine-Heads came out with his crescent spade and the dragon's grandsons. Bajie met them with his rake, fought in retreat, and leaped from the water. The Great Sage Equal to Heaven and the seven brothers rushed forward with swords and spears and cut the grandsons to pieces. The prince saw the danger, rolled before the mountain, and regained his bird form, soaring and wheeling on spread wings. Erlang took out his golden bow, fitted a silver pellet, and fired upward with the bow drawn full. The monster folded his wings and swooped to bite Erlang. As a head emerged from his waist, Erlang's hound leaped up and bit it off in a bloody mouthful. Wounded, the monster fled north to the Northern Sea. Bajie would have pursued, but Pilgrim stopped him. “Don't chase a desperate enemy. The hound has taken his head; he is unlikely to survive. I'll take his shape. Part the waters and chase me inside. We will trick the princess into giving us the treasure.” Erlang and his brothers said, “There is no need to pursue him now, but leaving such a creature alive will surely harm later generations.” Even today the nine-headed blood-drinking insect survives as his descendant.
Bajie parted the water as instructed. Pilgrim ran ahead in the creature's shape, Bajie shouting in pursuit. Near the dragon palace Princess All Saints saw him. “Husband, why are you so alarmed?” “Bajie has beaten me and chased me home. I fear I cannot defeat him. Hide our treasures quickly.” The princess, unable to distinguish him from her husband, hurried into the rear hall and brought him a box of solid gold. “Here is the Buddha's treasure.” She brought a box of white jade. “Here is the nine-leaf lingzhi. Hide them while I hold Bajie off for a few rounds. Then return to fight alongside me.” Pilgrim took the boxes, wiped his face, and showed his true form. “Princess, do I look like your husband?” She lunged to snatch the boxes back, but Bajie struck her back with his rake and felled her.
The old dragon's widow tried to flee. Bajie seized her and raised his rake, but Pilgrim said, “Don't kill her. We need a living captive to show the king our success.” They brought her above the water.
Pilgrim followed with the boxes and said to Erlang, “With your help, brother, we have recovered the treasure and swept the thieves away.” “It was the king's extraordinary fortune and your boundless powers, brothers. What credit is mine?” “Brother Sun, your work is done. We shall take our leave,” said the other sages. Pilgrim thanked them and invited them to meet the king, but they declined and returned with their followers to Guankou.
With Pilgrim carrying the boxes and Bajie dragging the dragon's widow, the two rode clouds back to Jisai in a moment. The freed monks of Golden Light Monastery were waiting outside the city. They bowed when the two landed and escorted them in. The king and the Tang monk were speaking in the hall. One monk ran ahead and dared to enter the palace to report, “Your Majesty, Lords Sun and Zhu have caught the thieves and recovered the treasure!” The king hurried down to meet them with Tripitaka and Sha Monk, thanking them profusely and ordering a banquet. “First my disciple must restore the treasure to the pagoda,” said Tripitaka. “Then we may feast.” He asked why they had not returned until today. Pilgrim recounted their battles with the prince, the killing of the Dragon King, their meeting with Erlang, their defeat of the demons, and his transformation to trick the princess. Tripitaka, the king, and the ministers were delighted.
“Can the dragon's widow speak our language?” asked the king. “She's the Dragon King's wife and mother and grandmother to many dragons. Of course,” said Bajie. “Then tell us everything about the theft,” the king commanded. “I knew nothing of the stolen relic,” she said. “My dragon husband and Prince Nine-Heads knew that the pagoda's light came from a Buddha's relic. Three years ago they brought down a rain of blood and stole it.” “And how was the lingzhi stolen?” “My daughter Princess All Saints secretly entered the Great Luo Heaven and stole the Queen Mother's nine-leaf lingzhi from before the Palace of Divine Mists. Nourished by its immortal power, the relic never decays and shines for countless ages. Sweep it over the ground or fields and ten thousand rays and a thousand auspicious clouds appear. Now you have taken it back, my husband and son are dead, my son-in-law and daughter lost. Please spare my life.” “We won't,” said Bajie. “Not everyone in a family is equally guilty,” Pilgrim said. “I'll spare you, but you must keep watch over the pagoda forever.” “A hard life is better than death. Let me live, and I will do whatever you ask.” Pilgrim called for an iron chain. A court official brought one and pierced her collarbone with it. Pilgrim told Sha Monk, “Invite the king to watch us restore the pagoda.”
The king promptly arranged his procession and walked hand in hand with Tripitaka, followed by his ministers, to Golden Light Monastery. Pilgrim ascended and placed the relic in the finial atop the thirteenth story. He chained the dragon's widow to a central pillar, recited a spell, and summoned the kingdom's earth god, city god, and the monastery guardians. He ordered them to bring her one meal every three days; if they failed, they would be executed. The gods silently agreed. Pilgrim swept all thirteen floors with the lingzhi and placed it beside the relic in the finial to nourish it. The pagoda was restored, emitting ten thousand rays of light and a thousand auspicious clouds, visible once more in eight directions and all four kingdoms. At its foot the king thanked them. “If the elder Buddha and his three bodhisattvas had not come, how would we ever have uncovered the truth?”
“Your Majesty,” said Pilgrim, “the name ‘Golden Light’ will not endure: gold is something that passes from hand to hand, light something that flashes and vanishes. After our efforts, rename it Dragon-Subduing Monastery so it may stand forever.” The king ordered a new sign hung: “Dragon-Subduing Monastery for the Protection of the Realm, Established by Imperial Edict.” He prepared a royal banquet, commissioned portraits of all four travelers, and inscribed their names in the Five-Phoenix Tower. He escorted them on their way with his royal procession and offered gold and jade in thanks, but they resolutely refused every gift. Truly:
The evil monsters are cut away; all realms are at peace.The pagoda's light returns, illuminating the earth.
What lay ahead on their journey? Listen to the next chapter to find out.
Chapter 64
Traditional Chinese
第六十四回 荊棘嶺悟能努力 木仙庵三藏談詩
話表祭賽國王謝了唐三藏師徒獲寶擒怪之恩，所贈金玉，分毫不受。卻命當駕官照依四位常穿的衣服各做兩套，鞋襪各做兩雙，絛環各做兩條，外備乾糧烘炒，倒換了通關文牒，大排鑾駕，並文武多官、滿城百姓、伏龍寺僧人，大吹大打，送四眾出城。約有二十里，先辭了國王。眾人又送二十里辭回。伏龍寺僧人送有五六十里不回：有的要同上西天，有的要修行伏侍。行者見都不肯回去，遂弄個手段，把毫毛拔了三四十根，吹口仙氣，叫：「變！」都變作斑斕猛虎，攔住前路，哮吼踴躍。眾僧方懼，不敢前進。大聖才引師父策馬而去，少時間去得遠了。眾僧人放聲大哭，都喊：「有恩有義的老爺！我等無緣，不肯度我們也。」
且不說眾僧啼哭。卻說師徒四眾走上大路，卻才收回毫毛，一直西去。正是時序易遷，又早冬殘春至，不暖不寒，正好逍遙行路。忽見一條長嶺，嶺頂上是路。三藏勒馬觀看，那嶺上荊棘丫叉，薜蘿牽繞，雖是有道路的痕跡，左右卻都是荊刺棘針。唐僧叫：「徒弟，這路怎生走得？」行者道：「怎麼走不得？」又道：「徒弟啊，路痕在下，荊棘在上，只除是蛇蟲伏地而遊，方可去了；若你們走，腰也難伸，教我如何乘馬？」八戒道：「不打緊，等我使出鈀柴手來，把釘鈀分開荊棘，莫說騎馬，就擡轎也包你過去。」三藏道：「你雖有力，長遠難熬，卻不知有多少遠近，怎生費得這許多精神？」行者道：「不須商量，等我去看看。」將身一縱，跳在半空看時，一望無際。真個是：
匝地遠天，凝煙帶雨。夾道柔茵亂，漫山翠蓋張。密密搓搓初發葉，攀攀扯扯正芬芳。遙望不知何所盡，近觀一似綠雲茫。蒙蒙茸茸，鬱鬱蒼蒼。風聲飄索索，日影映煌煌。那中間有松有柏還有竹，多梅多柳更多桑。薜蘿纏古樹，藤葛繞垂楊。盤團似架，聯絡如床。有處花開真佈錦，無端卉發遠生香。為人誰不遭荊棘，那見西方荊棘長？
行者看夠多時，將雲頭按下道：「師父，這去處遠哩。」三藏問：「有多少遠？」行者道：「一望無際，似有千里之遙。」三藏大驚道：「怎生是好？」沙僧笑道：「師父莫愁，我們也學燒荒的，放上一把火，燒絕了荊棘過去。」八戒道：「莫亂談。燒荒的須在十來月，草衰木枯，方好引火。如今正是蕃盛之時，怎麼燒得？」行者道：「就是燒得，也怕人了。」三藏道：「這般怎生得度？」八戒笑道：「要得度，還依我。」
好獃子，捻個訣，念個咒語，把腰躬一躬，叫：「長！」就長了有二十丈高下的身軀。把釘鈀幌一幌，教：「變！」就變了有三十丈長短的鈀柄。拽開步，雙手使鈀，將荊棘左右摟開：「請師父跟我來也。」三藏見了甚喜，即策馬緊隨後面；沙僧挑著行李；行者也使鐵棒撥開。這一日未曾住手，行有百十里。將次天晚，見有一塊空闊之處。當路上有一通石碣，上有三個大字，乃「荊棘嶺」；下有兩行十四個小字，乃「荊棘蓬攀八百里，古來有路少人行」。八戒見了，笑道：「等我老豬與他添上兩句：『自今八戒能開破，直透西方路盡平。』」三藏欣然下馬道：「徒弟啊，累了你也。我們就在此住過了今宵，待明日天光再走。」八戒道：「師父莫住，趁此天色晴明，我等有興，連夜摟開路走他娘。」那長老只得相從。
八戒上前努力，師徒們人不住手，馬不停蹄，又行了一日一夜，卻又天色晚矣。那前面蓬蓬結結，又聞得風敲竹韻，颯颯松聲。卻好又有一段空地，中間乃是一座古廟。廟門之外，有松柏凝青，桃梅鬥麗。三藏下馬，與三個徒弟同看。只見：
巖前古廟枕寒流，落目荒煙鎖廢丘。白鶴叢中深歲月，綠蕪臺下自春秋。竹搖青珮疑聞語，鳥弄餘音似訴愁。雞犬不通人跡少，閑花野蔓遶牆頭。
行者看了道：「此地少吉多凶，不宜久坐。」沙僧道：「師兄差疑了。似這杳無人煙之處，又無個怪獸妖禽，怕他怎的？」說不了，忽見一陣陰風，廟門後轉出一個老者，頭戴角巾，身穿淡服，手持拐杖，足踏芒鞋。後跟著一個青臉獠牙、紅鬚赤身鬼使，頭頂著一盤麵餅。跪下道：「大聖，小神乃荊棘嶺土地。知大聖到此，無以接待，特備蒸餅一盤，奉上老師父，各請一餐。此地八百里，更無人家，聊吃些兒充饑。」八戒歡喜，上前舒手，就欲取餅。不知行者端詳已久，喝一聲：「且住，這廝不是好人。休得無禮，你是甚麼土地，來誑老孫？看棍。」那老者見他打來，將身一轉，化作一陣陰風，呼的一聲，把個長老攝將起去，飄飄蕩蕩，不知攝去何所。慌得那大聖沒跟尋處，八戒、沙僧俱相顧失色，白馬亦只自驚吟。三兄弟連馬四口，恍恍忽忽，遠望高張，並無一毫下落，前後找尋不題。
卻說那老者同鬼使，把長老擡到一座煙霞石屋之前，輕輕放下，與他攜手相攙道：「聖僧休怕。我等不是歹人，乃荊棘嶺十八公是也。因風清月霽之宵，特請你來會友談詩，消遣情懷故耳。」那長老卻才定性，睜眼仔細觀看。真個是：
漠漠煙雲去所，清清仙境人家。正好潔身修煉，堪宜種竹栽花。每見翠巖來鶴，時聞青沼鳴蛙。更賽天臺丹灶，仍期華岳明霞。說甚耕雲釣月，此間隱逸堪誇。坐久幽懷如海，朦朧月上窗紗。
三藏正自點看，漸覺月明星朗，只聽得人語相談。都道：「十八公請得聖僧來也。」長老擡頭觀看，乃是三個老者：前一個霜姿丰采，第二個綠鬢婆娑，第三個虛心黛色。各各面貌、衣服俱不相同，都來與三藏作禮。長老還了禮，道：「弟子有何德行，敢勞列位仙翁下愛？」十八公笑道：「一向聞知聖僧有道，等待多時，今幸一見。如果不吝珠玉，寬坐敘懷，足見禪機真派。」三藏躬身道：「敢問仙翁尊號？」十八公道：「霜姿者號孤直公，綠鬢者號凌空子，虛心者號拂雲叟，老拙號曰勁節。」三藏道：「四翁尊壽幾何？」孤直公道：
「我歲今經千歲古，撐天葉茂四時春。香枝鬱鬱龍蛇狀，碎影重重霜雪身。自幼堅剛能耐老，從今正直喜修真。烏棲鳳宿非凡輩，落落森森遠俗塵。」
凌空子笑道：
「吾年千載傲風霜，高幹靈枝力自剛。夜靜有聲如雨滴，秋晴蔭影似雲張。盤根已得長生訣，受命尤宜不老方。留鶴化龍非俗輩，蒼蒼爽爽近仙鄉。」
拂雲叟笑道：
「歲寒虛度有千秋，老景瀟然清更幽。不雜囂塵終冷淡，飽經霜雪自風流。七賢作侶同談道，六逸為朋共唱酬。戛玉敲金非瑣瑣，天然情性與仙遊。」
勁節十八公笑道：
「我亦千年約有餘，蒼然貞秀自如如。堪憐雨露生成力，借得乾坤造化機。萬壑風煙惟我盛，四時灑落讓吾疏。蓋張翠影留仙客，博弈調琴講道書。」
三藏稱謝道：「四位仙翁，俱享高壽，但勁節翁又千歲餘矣。高年得道，丰采清奇，得非漢時之『四皓』乎？」四老道：「承過獎，承過獎。吾等非四皓，乃深山之『四操』也。敢問聖僧，妙齡幾何？」三藏合掌躬身答曰：
「四十年前出母胎，未產之時命已災。逃生落水隨波滾，幸遇金山脫本骸。養性看經無懈怠，誠心拜佛敢俄捱。今蒙皇上差西去，路遇仙翁下愛來。」
四老俱稱道：「聖僧自出娘胎，即從佛教，果然是從小修行，真中正有道之上僧也。我等幸接臺顏，敢求大教。望以禪法指教一二，足慰生平。」長老聞言，慨然不懼，即對眾言曰：禪者，靜也；法者，度也。靜中之度，非悟不成。悟者，洗心滌慮，脫俗離塵是也。夫人身難得，中土難生，正法難遇：全此三者，幸莫大焉。至德妙道，渺漠希夷，六根六識，遂可掃除。菩提者，不死不生，無餘無欠，空色包羅，聖凡俱遣。訪真了元始鉗鎚，悟實了牟尼手段。發揮象罔，踏碎涅槃。必須覺中覺了悟中悟，一點靈光全保護。放開烈焰照婆娑，法界縱橫獨顯露。至幽微，更守固，玄關口說誰人度？我本元修大覺禪，有緣有志方記悟。」四老側耳受了，無邊喜悅。一個個稽首皈依，躬身拜謝道：「聖僧乃禪機之悟本也。」
拂雲叟道：「禪雖靜，法雖度，須要性定心誠。縱為大覺真仙，終坐無生之道。我等之玄，又大不同。」三藏云：「道乃非常，體用合一，如何不同？」拂雲叟笑云：「我等生來堅實，體用比爾不同。感天地以生身，蒙雨露而滋色。笑傲風霜，消磨日月。一葉不凋，千枝節操。似這話不叩沖虛，你執持梵語。道也者，本安中國，反來求證西方，空費了草鞋，不知尋個甚麼？石獅子剜了心肝，野狐涎灌徹骨髓。忘本參禪，妄求佛果，都似我荊棘嶺葛藤謎語，蘿蓏渾言。此般君子，怎生接引？這等規模，如何印授？必須要檢點見前面目，靜中自有生涯。沒底竹籃汲水，無根鐵樹生花。靈寶峰頭牢著腳，歸來雅會上龍華。」三藏聞言，叩頭拜謝。十八公用手攙扶，孤直公將身扯起，凌空子打個哈哈道：「拂雲之言，分明漏泄。聖僧請起，不可盡信。我等趁此月明，原不為講論修持，且自吟哦逍遙，放蕩襟懷也。」拂雲叟笑指石屋道：「若要吟哦，且入小庵一茶，何如？」
長老真個欠身，向石屋前觀看。門上有三個大字，乃「木仙庵」。遂此同入，又敘了坐次。忽見那赤身鬼使，捧一盤茯苓膏，將五盞香湯奉上。四老請唐僧先吃，三藏驚疑，不敢便吃。那四老一齊享用，三藏卻才吃了兩塊。各飲香湯收去。三藏留心偷看，只見那裡玲瓏光彩，如月下一般：
水自石邊流出，香從花裡飄來。滿座清虛雅致，全無半點塵埃。
那長老見此仙境，以為得意，情樂懷開，十分歡喜，忍不住念了一句道：
「禪心似月迥無塵。」
勁節老笑而即聯道：
「詩興如天青更新。」
孤直公道：
「好句漫裁摶錦繡。」
凌空子道：
「佳文不點唾奇珍。」
拂雲叟道：
「六朝一洗繁華盡，四始重刪雅頌分。」
三藏道：「弟子一時失口，胡談幾字，誠所謂『班門弄斧』。適聞列仙之言，清新飄逸，真詩翁也。」勁節老道：「聖僧不必閑敘，出家人全始全終，既有起句，何無結句？望卒成之。」三藏道：「弟子不能，煩十八公結而成篇為妙。」勁節道：「你好心腸，你起的句，如何不肯結果？慳吝珠璣，非道理也。」三藏只得續後二句云：
「半枕松風茶未熟，吟懷瀟灑滿腔春。」
十八公道：「好個『吟懷瀟灑滿腔春』！」孤直公道：「勁節，你深知詩味，所以只管咀嚼。何不再起一篇？」十八公亦慨然不辭道：「我卻是頂針字起：
春不榮華冬不枯，雲來霧往只如無。」
凌空子道：「我亦體前頂針二句：
無風搖拽婆娑影，有客欣憐福壽圖。」
拂雲叟亦頂針道：
「圖似西山堅節老，清如南國沒心夫。」
孤直公亦頂針道：
「夫因側葉稱梁棟，臺為橫柯作憲烏。」
長老聽了，讚嘆不已道：「真是陽春白雪，浩氣沖霄，弟子不才，敢再起兩句。」孤直公道：「聖僧乃有道之士，大養之人也。不必再相聯句，請賜教全篇，庶我等亦好勉強而和。」三藏無已，只得笑吟一律曰：
「杖錫西來拜法王，願求妙典遠傳揚。金芝三秀詩壇瑞，寶樹千花蓮蕊香。百尺竿頭須進步，十方世界立行藏。修成玉像莊嚴體，極樂門前是道場。」
四老聽畢，俱極讚揚。十八公道：「老拙無能，大膽攙越，也勉和一首。」云：
「勁節孤高笑木王，靈椿不似我名揚。山空百丈龍蛇影，泉汲千年琥珀香。解與乾坤生氣概，喜因風雨化行藏。衰殘自愧無仙骨，惟有苓膏結壽場。」
孤直公道：「此詩起句豪雄，聯句有力，但結句自謙太過矣。堪羨！堪羨！老拙也和一首。」云：
「霜姿常喜宿禽王，四絕堂前大器揚。露重珠纓蒙翠蓋，風輕石齒碎寒香。長廊夜靜吟聲細，古殿秋陰淡影藏。元日迎春曾獻壽，老來寄傲在山場。」
凌空子笑而言曰：「好詩，好詩，真個是月脅天心。老拙何能為和？但不可空過，也須扯談幾句。」曰：
「梁棟之材近帝王，太清宮外有聲揚。晴軒恍若來青氣，暗壁尋常度翠香。壯節凜然千古秀，深根結矣九泉藏。凌雲勢蓋婆娑影，不在群芳豔麗場。」
拂雲叟道：「三公之詩，高雅清淡，正是放開錦繡之囊也。我身無力，我腹無才，得三公之教，茅塞頓開。無已，也打油幾句，幸勿哂焉。」詩曰：
「淇澳園中樂聖王，渭川千畝任分揚。翠筠不染湘娥淚，班籜堪傳漢史香。霜葉自來顏不改，煙梢從此色何藏？子猷去世知音少，亙古留名翰墨場。」
三藏道：「眾仙老之詩，真個是吐鳳噴珠，游夏莫贊。厚愛高情，感之極矣。但夜已深沉，三個小徒不知在何處等我。弟子不能久留，敢此告回尋訪，尤無窮之至愛也。望老仙指示歸路。」四老笑道：「聖僧勿慮。我等也是千載奇逢，況天光晴爽，雖夜深卻月明如晝，再寬坐坐，待天曉自當遠送過嶺，高徒一定可相會也。」
正話間，只見石屋之外，有兩個青衣女童，挑一對絳紗燈籠，後引著一個仙女。那仙女撚著一枝杏花，笑吟吟進門相見。那仙女怎生模樣？他生得：
青姿妝翡翠，丹臉賽胭脂。星眼光還彩，蛾眉秀又齊。下襯一條五色梅淺紅裙子，上穿一件煙裡火比甲輕衣。弓鞋彎鳳嘴，綾襪錦拖泥。妖嬈嬌似天臺女，不亞當年俏妲姬。
四老欠身問道：「杏仙何來？」那女子對眾道了萬福，道：「知有佳客在此賡酬，特來相訪，敢求一見。」十八公指著唐僧道：「佳客在此，何勞求見？」三藏躬身，不敢言語。那女子叫：「快獻茶來。」又有兩個黃衣女童捧一個紅漆丹盤，盤內有六個細磁茶盂，盂內設幾品異果，橫擔著匙兒；提一把白鐵嵌黃銅的茶壺，壺內香茶噴鼻。斟了茶，那女子微露春蔥，捧磁盂先奉三藏，次奉四老，然後一盞，自取而陪。
凌空子道：「杏仙為何不坐？」那女子方才去坐。茶畢，欠身問道：「仙翁今宵盛樂，佳句請教一二如何？」拂雲叟道：「我等皆鄙俚之言，惟聖僧真盛唐之作，甚可嘉羨。」那女子道：「如不吝教，乞賜一觀。」四老即以長老前詩後詩並禪法論，宣了一遍。那女子滿面春風，對眾道：「妾身不才，不當獻醜。但聆此佳句，似不可虛，勉強將後詩奉和一律如何？」遂朗吟道：
「上蓋留名漢武王，周時孔子立壇揚。董仙愛我成林積，孫楚曾憐寒食香。雨潤紅姿嬌且嫩，煙蒸翠色顯還藏。自知過熟微酸意，落處年年伴麥場。」
四老聞詩，人人稱賀，都道：「清雅脫塵，句內包含春意。好個『雨潤紅姿嬌且嫩』！『雨潤紅姿嬌且嫩』！」那女子笑而悄答道：「惶恐，惶恐。適聞聖僧之章，誠然錦心繡口。如不吝珠玉，賜教一闋如何？」唐僧不敢答應。那女子漸有見愛之情，挨挨軋軋，漸近坐邊，低聲悄語，呼道：「佳客莫者，趁此良宵，不耍子待要怎的？人生光景，能有幾何？」十八公道：「杏仙盡有仰高之情，聖僧豈可無俯就之意？如不見憐，是不知趣了也。」孤直公道：「聖僧乃有道有名之士，決不苟且行事。如此樣舉措，是我等取罪過了。污人名，壞人德，非遠達也。果是杏仙有意，可教拂雲叟與十八公做媒，我與凌空子保親，成此姻眷，何不美哉？」
三藏聽言，遂變了顏色，跳起來高叫道：「汝等皆是一類怪物，這般誘我。當時只以低行之言，談玄談道可也。如今怎麼以美人局來騙害貧僧？是何道理？」四老見三藏發怒，一個個咬指擔驚，再不復言。那赤身鬼使暴躁如雷道：「這和尚好不識擡舉。我這姐姐那些兒不好？他人材俊雅，玉質嬌姿，不必說那女工針指，只這一段詩材，也配得過你。你怎麼這等推辭？休錯過了。孤直公之言甚當，如果不可苟合，待我再與你主婚。」三藏大驚失色，憑他們怎麼胡談亂講，只是不從。鬼使又道：「你這和尚，我們好言好語，你不聽從。若是我們發起村野之性，還把你攝了去，教你和尚不得做，老婆不得娶，卻不枉為人一世也？」那長老心如金石，堅執不從。暗想道：「我徒弟們不知在那裡尋我哩！」說一聲，止不住眼中墮淚。那女子陪著笑，挨至身邊，翠袖中取出一個蜜合綾汗巾來，與他揩淚道：「佳客勿得煩惱。我與你倚玉偎香，耍子去來。」長老咄的一聲吆喝，跳起身來就走。被那些人扯扯拽拽，嚷到天明。
忽聽得那裡叫聲：「師父，師父，你在那方言語也？」原來那孫大聖與八戒、沙僧牽著馬，挑著擔，一夜不曾住腳，穿荊度棘，東尋西找。卻好半雲半霧的過了八百里荊棘嶺西下，聽得唐僧吆喝，卻就喊了一聲。那長老掙出門來，叫聲：「悟空，我在這裡哩。快來救我，快來救我。」那四老與鬼使，那女子與女童，幌一幌，都不見了。
須臾間，八戒、沙僧俱到邊前道：「師父，你怎麼得到此也？」三藏扯住行者道：「徒弟啊，多累了你們了。昨日晚間見的那個老者，言說土地送齋一事，是你喝聲要打，他就把我擡到此方。他與我攜手相攙，走入門，又見三個老者，來此會我，俱道我做『聖僧』。一個個言談清雅，極善吟詩。我與他賡和相攀，覺有夜半時候，又見一個美貌女子執燈火，也來這裡會我，吟了一首詩，稱我做『佳客』。因見我相貌，欲求配偶，我方省悟。正不從時，又被他做媒的做媒，保親的保親，主婚的主婚，我立誓不肯。正欲掙著要走，與他嚷鬧，不期你們到了。一則天明，二來還是怕你，只才還扯扯拽拽，忽然就不見了。」行者道：「你既與他敘話談詩，就不曾問他個名字？」三藏道：「我曾問他之號：那老者喚做十八公，號勁節；第二個號孤直公；第三個號凌空子；第四個號拂雲叟；那女子，稱他做杏仙。」八戒道：「此物在於何處？才往那方去了？」三藏道：「去向之方，不知何所；但只談詩之處，去此不遠。」
他三人同師父看處，只見一座石崖，崖上有「木仙庵」三字。三藏道：「此間正是。」行者仔細觀之，卻原來是一株大檜樹、一株老柏、一株老松、一株老竹，竹後有一株丹楓。再看崖那邊，還有一株老杏、二株臘梅、二株丹桂。行者笑道：「你可曾看見妖怪？」八戒道：「不曾。」行者道：「你不知就是這幾株樹木在此成精也。」八戒道：「哥哥怎得知成精者是樹？」行者道：「十八公乃松樹，孤直公乃柏樹，凌空子乃檜樹，拂雲叟乃竹竿，赤身鬼乃楓樹，杏仙即杏樹，女童即丹桂即臘梅也。」八戒聞言，不論好歹，一頓釘鈀，三五長嘴，連拱帶築，把兩顆臘梅、丹桂、老杏、楓楊俱揮倒在地，果然那根下俱鮮血淋漓。三藏近前扯住道：「悟能，不可傷了他。他雖成了氣候，卻不曾傷我。我等找路去罷。」行者道：「師父不可惜他，恐日後成了大怪，害人不淺也。」那獃子索性一頓鈀，將松、柏、檜、竹一齊皆築倒，卻才請師父上馬，順大路一齊西行。
畢竟不知前去如何，且聽下回分解。
English
Wuneng Exerts His Strength on Bramble Ridge; Tripitaka Discusses Poetry at the Wood Immortals' Hermitage
The king of Jisai thanked Tripitaka Tang and his disciples for recovering the treasure and catching the monsters. They would take none of the gold and jade he offered, so he ordered his officers to make each traveler two sets of clothes like those they wore, two pairs of shoes and socks, and two belts with rings. He supplied dried and roasted provisions and renewed their travel papers. Then he led his court, the whole city's people, and the monks of Dragon-Subduing Monastery in a grand procession with drums and music to see them off. After twenty li they took leave of the king; after another twenty, the people returned. The monks traveled fifty or sixty li farther, refusing to go back. Some wished to accompany them to the Western Heaven, others to serve them while cultivating themselves. To stop them, Pilgrim plucked thirty or forty hairs, breathed immortal breath on them, and cried, “Change!” They became striped tigers, leaping and roaring across the road. The frightened monks halted. The Great Sage led his master away on horseback, and soon they were far off. Weeping aloud, the monks cried, “Kind and faithful lords! We lack the fortune to be taken with you!”
Leaving the monks to their tears, the four travelers took the main road. Pilgrim recalled his hairs, and they went steadily west. Winter ended and spring came, neither too warm nor too cold for pleasant travel. Then a long ridge rose before them, with the road running along its crest. Tripitaka reined in his horse. Brambles jutted from the ridge, vines twined together, and though a trace of road remained, thorns pressed in on both sides. “Disciples, how can we get through?” “Why not?” asked Pilgrim. “The path lies below the brambles,” Tripitaka said. “Only a snake or insect crawling on its belly could pass. You can hardly straighten your backs in there. How could I ride the horse?” “No matter,” said Bajie. “I'll put my brush-clearing rake to work and part the brambles. I'll get you through even if you ride in a sedan.” “You're strong, but how far can you keep at it? How long is this ridge?” “Let's see,” said Pilgrim. He leaped into the air and found that the thicket stretched beyond sight. Truly:
From nearby earth to the far horizon, mist and rain cling to it.Soft grasses crowd the path, green canopies spread across the mountain.Thick new leaves emerge in tangled masses;Climbing, clinging stems release their fragrance.From afar there seems no end to it;Close by it billows like a bank of green clouds.Hazy and luxuriant, deep and dark,It rustles in the wind and gleams beneath the sun.Pine, cypress, and bamboo grow among it,With plum trees, willows, and still more mulberries.Creepers grip ancient trunks; vines wind around drooping willows.They coil like frames and knit together like beds.Flowers bloom here as though brocade were spread;Unexpected blossoms fill the distance with scent.Who among us has never met with brambles?But who has seen brambles so long on the road west?
Pilgrim descended. “Master, this place runs a long way.” “How far?” “I cannot see the end. Perhaps a thousand li.” Alarmed, Tripitaka asked what they could do. Sha Monk smiled. “We could imitate those who burn wild land: set the thorns alight and cross.” “Nonsense,” said Bajie. “Land is burned in the tenth or eleventh month, when grass and trees are dry. How can we burn this lush spring growth?” “And even if we could,” said Pilgrim, “people might be hurt.” “How shall we cross, then?” Tripitaka asked. “Trust me,” Bajie said.
The Idiot formed a sign, uttered a spell, bent at the waist, and cried, “Grow!” He became twenty zhang tall. He shook his rake and cried, “Change!” Its shaft grew thirty zhang long. Striding forward, he swung it with both hands, clearing brambles to either side. “Follow me, Master!” Tripitaka gladly urged on his horse behind him. Sha Monk bore the baggage, and Pilgrim used his staff to help part the thicket. Bajie worked the whole day, covering over a hundred li. Toward evening they reached an open patch with a stone marker bearing the large words “Bramble Ridge.” Below, in fourteen smaller characters, were two lines: “Eight hundred li of brambles climb and spread; an ancient road that few have ever traveled.” Bajie laughed. “I'll add two lines: ‘From now on Bajie breaks a way straight through; the path lies level all the way to the west.’” Tripitaka dismounted happily. “Disciple, you have worked hard. Let us spend the night here and go on by daylight.” “Don't stop, Master. The weather is clear, we're in good spirits; let's clear the damned road all night.” The elder had to agree.
Bajie pressed on, all of them working without rest, the horse never stopping. After another day and night evening fell again. Tangled growth lay ahead; wind rattled bamboo and sighed through pines. In another clearing stood an ancient shrine among dark pines and cypresses, flowering peach and plum trees. Tripitaka dismounted to inspect it with his disciples. They saw:
An ancient shrine beside a cold stream under a cliff;Thin smoke veils the ruined hill where their gaze falls.White cranes have nested here for uncounted years;Green weeds grow beneath the platform, spring after spring.Bamboo rustles like jade pendants, as though speaking;Birdsong lingers as though telling of sorrow.No dogs or chickens sound; few people pass;Wild flowers and vines curl over the wall.
“This place seems more ill-omened than auspicious,” Pilgrim said. “We should not linger.” “You suspect too much, brother,” said Sha Monk. “There are no people here, but no savage beasts or monster birds either. What is there to fear?” Before he finished, a cold wind blew and an old man emerged from behind the shrine gate. He wore a pointed headcloth, a pale robe, and straw sandals and carried a staff. Behind him came a bare-bodied red-bearded spirit with a green face and tusks, carrying a tray of steamed cakes. The old man knelt. “Great Sage, I am the earth god of Bramble Ridge. Hearing of your arrival, I prepared these cakes for your master and all of you. There are no homes for eight hundred li here; take a little to satisfy your hunger.” Bajie reached eagerly for a cake, but Pilgrim had been scrutinizing the man. “Stop! This is no good man. What sort of earth god are you, trying to deceive me? Taste my staff!” At the blow, the old man turned into a cold gust that lifted Tripitaka away. The Great Sage could not follow its course. Bajie and Sha Monk stared at each other in dismay; the white horse whinnied in fright. The three disciples and the horse gazed far and wide, looking ahead and behind, but found no trace of him.
The old man and his attendant carried Tripitaka to a stone dwelling amid mist and rosy clouds and set him down gently. Taking him by the hand, the elder said, “Fear not, holy monk. We mean no harm. I am the Eighteenfold Elder of Bramble Ridge. On this clear, moonlit night I have brought you here simply to meet friends, discuss poetry, and pass the hours.” Tripitaka grew calm and looked around. Truly:
Thin mist and clouds veil the place;An immortal's dwelling stands serene.Here one may cleanse oneself and cultivate the Way,Plant flowers and tend bamboo.Cranes come often to green cliffs,Frogs call beside the blue marshes.It rivals the alchemist's furnace on Mount Tiantai,And the bright sunset over Mount Hua.Why speak of plowing clouds and fishing for the moon?A hermit's life here deserves all praise.After long sitting, quiet thoughts fill the heart like a sea;Moonlight softly touches the window gauze.
As Tripitaka looked about, the moon and stars shone brighter, and he heard voices: “The Eighteenfold Elder has brought the holy monk!” Three old men came forward. The first bore the dignified look of frost, the second had luxuriant green hair, and the third had a dark, hollow aspect. Each was dressed differently. They bowed, and Tripitaka returned the courtesy. “What virtue have I earned that such immortal elders should honor me?” The Eighteenfold Elder smiled. “We have long heard of your attainment and waited for this meeting. If you will share your precious thoughts and sit with us, we may learn the true workings of meditation.” Tripitaka asked their names. “The frosty one is Lord Solitary Upright; the green-haired one, Sky-Reaching Master; the hollow one, Old Cloud-Brusher. I am called Sturdy Joint.” “How old are you, gentlemen?” Lord Solitary Upright replied:
“A thousand ancient years have passed over me;My abundant leaves uphold the sky, green in all seasons.Fragrant branches coil like dragons and snakes;My shattered shadows layer a frost-white frame.Firm since youth, I have endured into old age;Upright still, I delight in cultivating truth.Crows roost and phoenixes shelter in me;I rise far from the dust of ordinary life.”
Sky-Reaching Master laughed:
“A thousand years I have stood against frost and wind;My high trunk and sacred branches retain their strength.In quiet nights I sound like falling rain;In clear autumn my shade spreads like a cloud.My coiling roots have learned the secret of long life;My allotted span follows the art of never growing old.I shelter cranes and can transform to a dragon;Fresh and green, I stand near the immortals' home.”
Old Cloud-Brusher laughed:
“A thousand winters I have passed with hollow heart;In old age I stand more solitary and clear.Unmixed with noisy dust, I remain austere;Through frost and snow I have acquired my grace.I joined seven worthies in their talk of the Way;With six hermits I traded songs.My knocking sounds like jade and gold, no small music;My native nature keeps company with immortals.”
The Eighteenfold Elder, Sturdy Joint, laughed:
“A little more than a thousand years have passed for me;In dark-green constancy and grace I remain myself.I honor the rain and dew that nurtured me,The creative power of heaven and earth that lent me life.Across ten thousand valleys my branches fill the mist and wind;Through every season my loose needles yield open air.My green canopy shelters immortal guestsAs they play chess, tune zithers, and discuss the Way.”
“Immortal elders,” said Tripitaka, “you have all lived long, and Sturdy Joint even more than a thousand years. At such an age you have attained the Way and still look extraordinary. Are you perhaps the Four White-Haired Elders of the Han?” “You flatter us. We are not those four elders; we are the Four Constancies of these deep mountains. And how old is the holy monk?” Tripitaka folded his hands and bowed:
“Forty years ago I came from my mother's womb;Before my birth disaster threatened my life.To escape death I floated away upon a river;At Gold Mountain I was saved and shed my former lot.I have studied scripture and nurtured my nature without rest;With sincere heart I worship the Buddha, never delaying.My emperor has sent me westward now,And on the road you immortal elders have welcomed me.”
“You have followed the Buddha since birth,” the four said. “A lifelong practitioner, you are indeed a righteous monk who knows the Way. We are fortunate to meet you. Teach us something of the method of meditation.” Tripitaka answered without fear: “Meditation means stillness; the teaching means deliverance. Deliverance through stillness cannot come without awakening. To awaken is to cleanse the heart of troubled thoughts and leave worldly dust behind. A human body is hard to attain; birth in the central lands is rare; the true teaching is difficult to meet. To possess all three is extraordinary fortune. The supreme virtue and subtle Way are beyond sound and form; the six senses and six kinds of consciousness may be swept away. Enlightenment knows neither birth nor death, lack nor excess; it encompasses form and emptiness and releases saint and ordinary man alike. Seek the truth and understand the primal smith's hammer and tongs; awaken to reality and know Shakyamuni's methods. Let the formless show itself and shatter even nirvana. One must awaken within awakening and know within knowing, guarding every spark of spiritual light. Send forth its fierce flame to illuminate the world; let it reveal itself throughout the realm of the Law. At the most subtle depth, guard the inner gate: who can convey this through mere speech? I have long cultivated the meditation of great awakening. Only those with both affinity and resolve can grasp it.” The four listened joyfully, bowed, and took refuge. “Holy monk, you understand meditation at its root.”
Old Cloud-Brusher said, “Meditation may be stillness and the teaching deliverance, but they require a steady nature and sincere heart. Even a truly enlightened immortal remains seated in the doctrine of nonbirth. Our mystery is altogether different.” “The Way is no common thing,” said Tripitaka. “Its substance and function are one. How does yours differ?” The elder laughed. “We are solid from birth, unlike you in substance and function. Heaven and earth gave us bodies, rain and dew their colors. We laugh at wind and frost, and wear down sun and moon. Not a leaf withers; a thousand boughs show our integrity. Such words need no inquiry into emptiness, while you cling to Buddhist phrases. The Way was native to China. Why seek confirmation in the west, wearing out your sandals to find what you cannot name? A stone lion's heart has been carved away; wild-fox spittle seeps to the bone. Forget your origins to pursue meditation and seek the Buddha's reward in vain: such things are riddles of creepers and tangled vine-words, like those on Bramble Ridge. How shall men of this sort be guided, or receive the seal? Examine your original face; in stillness lies a life of your own. Draw water in a bottomless bamboo basket; let a rootless iron tree flower. Plant your feet firm on Spirit-Treasure Peak, then return to meet at the Dragon-Flower assembly.” Tripitaka bowed in thanks. The Eighteenfold Elder helped him, Lord Solitary Upright drew him to his feet, and Sky-Reaching Master laughed. “Cloud-Brusher has given away too much! Rise, holy monk; don't take it all on trust. We met under this bright moon not to debate spiritual practice, but to wander freely in verse.” Old Cloud-Brusher pointed to the stone dwelling. “Shall we go into my little hermitage for tea and poetry?”
The elder bowed slightly and saw three large words above its entrance: “Wood Immortals' Hermitage.” They went in and took their seats. The bare-bodied spirit brought a plate of poria cakes and five cups of fragrant tea. The four elders urged Tripitaka to eat first, but he hesitated suspiciously. After they all ate, he tried two cakes, and all drank their tea. Looking discreetly about, Tripitaka saw a delicate brightness, as though bathed in moonlight:
Water flows out beside the stones;Fragrance drifts from the flowers.Every seat is graceful, airy, and clear;Nowhere is there a speck of dust.
Pleased with the immortal setting, the elder opened his heart in delight and could not resist reciting a line:
“The meditative heart is like a moon unstained by dust.”
Sturdy Joint smilingly supplied the next:
“The poet's thought, a sky washed clear and newly blue.”
Lord Solitary Upright said:
“A lovely line cut freely from embroidered silk.”
Sky-Reaching Master said:
“A fine verse needs no polish, a wondrous jewel.”
Old Cloud-Brusher said:
“Wash away the splendor of the Six Dynasties;Edit anew the ancient courtly hymns and songs.”
“I let a few words slip out without thinking,” said Tripitaka. “That was brandishing an axe before a master carpenter. Your lines are fresh and soaring: you are true poets.” “Do not change the subject,” said Sturdy Joint. “A monk finishes what he begins. You gave us the opening; now give us the ending.” “I cannot,” said Tripitaka. “Perhaps you could finish the poem.” “What a fine heart you have!” Sturdy Joint replied. “You begin it and refuse to bring it to fruition? You mustn't hoard your pearls.” Tripitaka added the last two lines:
“Half reclined among the pine winds, while the tea is yet unbrewed,My unburdened poet's heart brims with spring.”
“What a fine ‘poet's heart brims with spring’!” said the Eighteenfold Elder. “Sturdy Joint,” said Lord Solitary Upright, “you savor poetry so deeply. Why not begin another?” The elder readily agreed. “I'll begin by repeating the last word:
“In spring I have no flowers; in winter I do not wither;Clouds and mist come and go as though they were nothing.”
Sky-Reaching Master said, “I'll take the last word in turn:
“Without wind my graceful shadow sways;When guests arrive they admire my emblem of long life.”
Old Cloud-Brusher followed:
“The picture recalls the firm-jointed elder of the western hills,As pure as the hollow-hearted one of the southern land.”
Lord Solitary Upright continued:
“A husband to the slanting leaves, I serve as beam and pillar;My spreading boughs provide a platform for the magistrate's crow.”
Tripitaka was full of praise. “These are poems of the highest refinement, their noble breath reaching heaven. Let me try another two lines.” “As one of the Way, holy monk, your powers are well nurtured,” said Lord Solitary Upright. “Rather than linked lines, please give us an entire poem so that we may try to answer it.” Tripitaka had little choice but to recite a regulated poem:
“Staff in hand I journey west to worship the King of the Law,Seeking wondrous scriptures to spread afar.Three blooms of golden lingzhi bless the realm of verse;A thousand flowers on precious trees perfume the lotus buds.At the top of a hundred-foot pole, take one more step;Through ten directions let your deeds and being stand.When your form is shaped into an august jade image,The place of practice stands before the gate of paradise.”
The four elders praised him highly. “Though I have little skill,” said the Eighteenfold Elder, “I'll dare an answer.” He recited:
“My solitary, steadfast joints laugh at the king of trees;The sacred long-lived chun cannot spread its name like mine.A hundred zhang of dragon and serpent shadow fill the empty mountain;For a thousand years the spring draws amber fragrance from my roots.I lend heaven and earth an air of strength;Wind and rain reveal and hide my form at will.In my old age I lack an immortal's bones, alas;Only my poria cakes confer the gift of length of days.”
“A bold opening,” said Lord Solitary Upright, “and powerful linked lines, though the ending is too modest. Excellent! I too shall offer an answer.”
“My frosty form welcomes the king of birds to roost;Before the Hall of Four Marvels my usefulness is praised.Heavy dew hangs beaded tassels beneath my green canopy;Light wind scatters cool fragrance across stony teeth.By long galleries on still nights, soft recitations sound;In the ancient hall's autumn shade, my faint shadow hides.I once offered birthday blessings to welcome the new year;Now old, I live in proud seclusion on this mountain.”
“Fine verses, drawn from the heart of heaven and the flank of the moon,” said Sky-Reaching Master. “How could I answer them? But I must not sit idle. Let me try a few lines.”
“As timber for beams and pillars, I stand near emperors;My fame spreads outside the Palace of Great Purity.Beneath the sunny eaves a breath of green seems to arrive;Across a shadowed wall my scent passes as ever.My sturdy joints stay proudly green for a thousand years;My deep roots are bound and hidden in the depths below.My cloud-reaching crown spreads its gracious shadow,Far from the gaudy setting of common flowers.”
“The three gentlemen's poems are elegant and clear,” said Old Cloud-Brusher, “as though they had opened bags of brocade. I am weak and without talent, but their teaching has opened my mind. Let me improvise some lines; I hope you won't laugh.”
“The sage king delighted in the garden by the Qi's bends;A thousand acres beside the Wei spread my fame.My green stems bear no stain of Xiang's ladies' tears;My mottled sheaths carry the scent of Han histories.My leaves never change their color under frost;Why should my mist-veiled tips conceal their hue?Since Ziyou died, few understand me;Yet my name lives forever in the world of ink.”
“Your poems spill phoenixes and pearls,” Tripitaka said. “Even You and Xia could not praise them enough. I am deeply grateful for your kindness. But it is late, and my three disciples must be waiting for me somewhere. I cannot remain. Please tell me how to return.” The four laughed. “Do not worry, holy monk. Such a meeting comes once in a thousand years. The sky is clear, and though it is late, the moon makes it bright as day. Stay a little longer. At dawn we will escort you across the ridge, where you will surely meet your disciples.”
As they spoke, two maidservants in blue appeared outside the dwelling carrying crimson gauze lanterns. Behind them came an immortal woman bearing a spray of apricot blossoms. She entered smiling. What did she look like?
Her figure was green as kingfisher feathers,Her rosy face brighter than rouge.Her starry eyes shone with color;Her graceful moth-wing brows were even and fine.A pale-red skirt patterned with five-colored plum blossoms fell below;Above she wore a light vest like fire seen through smoke.Her curved shoes bore phoenix-beak tips;Brocade-edged silk stockings trailed beneath.As lovely as a goddess of Tiantai,She rivaled beautiful Daji of ancient days.
The four elders rose. “What brings you here, Apricot Immortal?” She bowed. “I heard a fine guest was exchanging verse here, so I came hoping to meet him.” The Eighteenfold Elder indicated Tripitaka. “Here he is. No need to ask.” Tripitaka bowed but said nothing. “Bring tea,” she ordered. Two girls in yellow brought a red lacquer tray bearing six fine porcelain bowls, each with rare fruits and a spoon, and a white-iron teapot inlaid with brass, fragrant with tea. Showing her slender fingers, she poured and served Tripitaka first, then the four elders, and finally took a bowl herself.
“Why don't you sit, Apricot Immortal?” asked Sky-Reaching Master. She sat, and after tea asked, “What lovely verses have graced your gathering tonight? Let me hear some.” “Ours were crude,” said Old Cloud-Brusher. “The holy monk's were worthy of the Tang at its height.” “If you are willing, let me hear them.” The elders recited Tripitaka's poems and his discourse on meditation. Beaming, she said, “I have little talent and should not disgrace myself, but these lines inspire me to answer the later poem. May I try?” She recited:
“My spreading boughs gave me a name with Emperor Wu of Han;Confucius raised his lectern near me in Zhou's time.Immortal Dong loved me and planted a forest;Sun Chu cherished my fragrance at the Cold Food feast.Rain moistens my tender, blushing beauty;Mist wraps my green form, now visible, now hidden.I know that when too ripe I taste a little sour;Year after year I fall beside the threshing floor.”
The four elders praised her. “Refined, free of dust, and alive with spring! How fine: ‘Rain moistens my tender, blushing beauty’!” She laughed softly. “You flatter me. The holy monk's verses reveal a heart of brocade and a mouth that breathes embroidery. If he will grant me a poem, I would be grateful.” Tripitaka did not answer. Growing more affectionate, she edged closer and whispered, “Dear guest, don't sit so solemnly. On such a fine night, why not enjoy yourself? Human life is so brief.” “The Apricot Immortal admires you,” said the Eighteenfold Elder. “Will you not return her feeling? That would be ungracious.” Lord Solitary Upright said, “The holy monk is a man of reputation and the Way. He would never behave improperly. Such advances may make us guilty of damaging his good name. If she wishes to marry, let Old Cloud-Brusher and the Eighteenfold Elder be matchmakers, while Sky-Reaching Master and I stand as guarantors. Wouldn't that make a fine union?”
Tripitaka's face changed. He sprang up and cried, “You are all monsters of the same kind, luring me here! I thought our humble talk was only of the mysteries of the Way. Now you try to entrap me with a beautiful woman! What is the meaning of this?” The four elders bit their fingers in alarm and fell silent. The bare-bodied spirit thundered, “Monk, you don't know a fine offer when you hear one! What is wrong with my sister? She's graceful and beautiful, skilled with needle and thread, and her poetic talent alone makes her your equal. Why refuse? Don't miss your chance. Lord Solitary Upright is right: if you won't join her without marriage, I'll conduct the wedding myself.” Tripitaka was appalled and refused them despite all their urging. “You ignore our kindness,” the spirit threatened. “If we let our wild natures out, we could carry you off so that you could neither be a monk nor marry a woman. What a wasted life!” The elder remained steadfast as stone and iron. “My disciples must be looking for me,” he thought, and began to weep. The woman came close with a smile, took a honey-colored silk handkerchief from her sleeve, and tried to wipe his tears. “Do not grieve, dear guest. Come, let us embrace and enjoy ourselves.” Tripitaka shouted, sprang up, and tried to flee. They pulled him back and struggled with him until dawn.
Suddenly he heard someone calling, “Master! Where are you?” Pilgrim, Bajie, and Sha Monk had searched through the thorns without rest all night, leading the horse and carrying the baggage. By cloud and on foot they had crossed the eight hundred li of Bramble Ridge to its western slope, where they heard Tripitaka shouting. “Wukong, I'm here! Come save me!” the elder cried as he struggled through the door. The four elders, spirit, woman, and maids shimmered and vanished.
Bajie and Sha Monk arrived at once. “Master, how did you get here?” Tripitaka clutched Pilgrim. “Disciples, what trouble I have caused you! Last night the old man you threatened while he offered us food as the earth god carried me away. He led me inside, where three more elders came to meet me. They called me ‘holy monk,’ spoke with refinement, and composed remarkable poems. We traded verses until midnight. Then a beautiful woman arrived with lanterns, recited a poem, and called me ‘dear guest.’ When she wanted to marry me, I realized the danger. I refused, but they offered to act as matchmakers and witnesses and conduct the wedding. I would not consent. They were struggling with me when you came. Perhaps daylight or fear of you made them vanish.” “Did you ask their names?” Pilgrim said. “The first was the Eighteenfold Elder, called Sturdy Joint. The others were Lord Solitary Upright, Sky-Reaching Master, and Old Cloud-Brusher. The woman was called the Apricot Immortal.” “Where are they?” Bajie asked. “I don't know where they went, but the place where we discussed poetry is near.”
They found a stone cliff inscribed “Wood Immortals' Hermitage.” “Here it is,” Tripitaka said. Pilgrim looked closely: there was a great juniper, an old cypress, an old pine, an old bamboo with a red maple behind it, and beyond the cliff an old apricot, two winter plum trees, and two cassias. “Do you see the monsters?” he laughed. “No,” Bajie said. “These trees have become spirits. The Eighteenfold Elder is the pine, Lord Solitary Upright the cypress, Sky-Reaching Master the juniper, Old Cloud-Brusher the bamboo. The bare-bodied spirit is the maple; the Apricot Immortal is the apricot, and the maids are the cassias and winter plums.” Bajie struck with his rake without waiting to judge. He uprooted and felled the two plums, two cassias, apricot, and maple; blood streamed from their roots. Tripitaka caught his arm. “Wuneng, don't hurt them. Though they have gained power, they did not harm me. Let us find our road.” “Don't pity them, Master,” Pilgrim said. “They may become dangerous monsters and harm others.” The Idiot then struck down the pine, cypress, juniper, and bamboo as well. He invited his master onto the horse, and all went west along the main road.
What would happen ahead? Listen to the next chapter to find out.
Chapter 65
Traditional Chinese
第六十五回 妖邪假設小雷音 四眾皆遭大厄難
這回因果，勸人為善，切休作惡。一念生，神明照鑒，任他為作。拙蠢乖能君怎學，兩般還是無心藥。趁生前有道正該修，莫浪泊。認根源，脫本殼。訪長生，須把捉。要時時明見，醍醐斟酌。貫徹三關填黑海，管教善者乘鸞鶴。那其間愍故更慈悲，登極樂。
話表唐三藏一念虔誠，且休言天神保護，似這草木之靈，尚來引送，雅會一宵，脫出荊棘針刺，再無蘿蓏攀纏。四眾西進，行夠多時，又值冬殘，正是那三春之日：
物華交泰，斗柄回寅。草芽遍地綠，柳眼滿堤青。一嶺桃花紅錦涴，半溪煙水碧羅明。幾多風雨，無限心情。日晒花心豔，燕啣苔蕊輕。山色王維畫濃淡，鳥聲季子舌縱橫。芳菲鋪繡無人賞，蝶舞蜂歌卻有情。
師徒們也自尋芳踏翠，緩隨馬步。正行之間，忽見一座高山，遠望著與天相接。三藏揚鞭指道：「悟空，那座山也不知有多少高，可便似接著青天，透沖碧漢。」行者道：「古詩不云：『只有天在上，更無山與齊。』但言山之極高，無可與他比並，豈有接天之理？」八戒道：「若不接天，如何把崑崙山號為天柱？」行者道：「你不知。自古『天不滿西北』。崑崙山在西北乾位上，故有頂天塞空之意，遂名天柱。」沙僧笑道：「大哥把這好話兒莫與他說，他聽了去，又降別人。我們且走路，等上了那山，就知高下也。」
那獃子趕著沙僧，廝耍廝鬥。老師父馬快如飛。須臾，到那山崖之邊，一步步往上行來。只見那山：
林中風颯颯，澗底水潺潺。鴉雀飛不過，神仙也道難。千崖萬壑，億曲百灣。塵埃滾滾無人到，怪石森森不厭看。有處有雲如水滉，是方是樹鳥聲繁。鹿啣芝去，猿摘桃還。狐貉往來崖上跳，麖獐出入嶺頭頑。忽聞虎嘯驚人膽，斑豹蒼狼把路攔。
唐三藏一見心驚。孫行者神通廣大，你看他一條金箍棒，哮吼一聲，嚇過了狼蟲虎豹，剖開路，引師父直上高山。行過嶺頭，下西平處，忽見祥光藹藹，彩霧紛紛，有一所樓臺殿閣，隱隱的鐘磬悠揚。三藏道：「徒弟們，看是個甚麼去處？」行者擡頭，用手搭涼篷，仔細觀看，那壁廂好個所在。真個是：
珍樓寶座，上剎名方。谷虛繁地籟，境寂散天香。青松帶雨遮高閣，翠竹留雲護講堂。霞光縹緲龍宮顯，彩色飄颻沙界長。朱欄玉戶，畫棟雕梁。談經香滿座，語籙月當窗。鳥啼丹樹內，鶴飲石泉傍。四圍花發琪園秀，三面門開舍衛光。樓臺突兀門迎嶂，鐘磬虛徐聲韻長。窗開風細，簾捲煙茫。有僧情散淡，無俗意和昌。紅塵不到真仙境，靜土招提好道場。
行者看罷，回覆道：「師父，那去處便是座寺院，卻不知禪光瑞藹之中，又有些凶氣何也。觀此景象，也似雷音，卻又路道差池。我們到那廂，決不可擅入，恐遭毒手。」唐僧道：「既有雷音之景，莫不就是靈山？你休誤了我誠心，擔擱了我來意。」行者道：「不是，不是。靈山之路，我也走過幾遍，那是這路途？」八戒道：「縱然不是，也必有個好人居住。」沙僧道：「不必多疑，此條路未免從那門首過，是不是一見可知也。」行者道：「悟淨說得有理。」
那長老策馬加鞭，至山門前，見「雷音寺」三個大字，慌得滾下馬來，倒在地下，口裡罵道：「潑猢猻！害殺我也。現是雷音寺，還哄我哩。」行者陪笑道：「師父莫惱，你再看看。山門上乃四個字，你怎麼只念出三個來，倒還怪我？」長老戰兢兢的爬起來再看，真個是四個字，乃「小雷音寺」。三藏道：「就是小雷音寺，必定也有個佛祖在內。經上言三千諸佛，想是不在一方：似觀音在南海，普賢在峨眉，文殊在五臺。這不知是那一位佛祖的道場。古人云： 『有佛有經，無方無寶。』我們可進去來。」行者道：「不可進去，此處少吉多凶。若有禍患，你莫怪我。」三藏道：「就是無佛，也必有個佛像。我弟子心願，遇佛拜佛，如何怪你？」
即命八戒取袈裟，換僧帽，結束了衣冠，舉步前進。只聽得山門裡有人叫道：「唐僧，你自東土來拜見我佛，怎麼還這等怠慢？」三藏聞言，即便下拜；八戒也磕頭，沙僧也跪倒。惟大聖牽馬，收拾行李在後。方入到二層門內，就見如來大殿。殿門外寶臺之下，擺列著五百羅漢、三千揭諦、四金剛、八菩薩、比丘尼、優婆塞，無數的聖僧、道者。真個也香花豔麗，瑞氣繽紛。慌得那長老與八戒、沙僧一步一拜，拜上靈臺之間。行者公然不拜。又聞得蓮臺座上厲聲高叫道：「那孫悟空，見如來怎麼不拜？」不知行者又仔細觀看，見得是假，遂丟了馬匹、行囊，掣棒在手，喝道：「你這夥孽畜，十分膽大，怎麼假倚佛名，敗壞如來清德？不要走。」雙手掄棒，上前便打。只聽得半空中叮噹一聲，撇下一副金鐃，把行者連頭帶足，合在金鐃之內。慌得個豬八戒、沙和尚連忙使起鈀杖，就被些阿羅、揭諦、聖僧、道者一擁近前圍繞，他兩個措手不及，盡被拿了。將三藏捉住。一齊都繩纏索綁，緊縛牢拴。
原來那蓮花座上裝佛祖者乃是個妖王，眾阿羅等都是些小怪。遂收了佛祖體像，依然現出妖身。將三眾擡入後邊收藏。把行者合在金鐃之中，永不開放，只擱在寶臺之上，限三晝夜化為膿血。化後，才將鐵籠蒸他三個受用。這正是：
碧眼猢兒識假真，禪機見像拜金身。黃婆盲目同參禮，木母痴心共話論。邪怪生強欺本性，魔頭懷惡詐天人。誠為道小魔頭大，錯入傍門枉費身。
那時群妖將唐僧三眾收藏在後；把馬拴在後邊；把他的袈裟、僧帽安在行李擔內，亦收藏了。一壁廂嚴緊不題。
卻說行者合在金鐃裡，黑洞洞的，燥得滿身流汗，左拱右撞，不能得出。急得他使鐵棒亂打，莫想得動分毫。他心裡沒了算計，將身往外一掙，卻要掙破那金鐃。遂捻著一個訣，就長有千百丈高；那金鐃也隨他身長，全無一些瑕縫光明。卻又捻訣把身子往下一小，小如芥菜子兒；那鐃也就隨身小了，更無些些孔竅。他又把鐵棒，吹口仙氣，叫：「變！」即變做旛竿一樣，撐住金鐃。他卻把腦後毫毛，選長的拔下兩根，叫：「變！」即變做梅花頭五瓣鑽兒，挨著棒下，鑽有千百下，只鑽得蒼蒼響喨，再不鑽動一些。行者急了，卻捻個訣，念一聲「唵㘕靜法界，乾元亨利貞」的咒語，拘得那五方揭諦、六丁六甲、一十八位護教伽藍，都在金鐃之外道：「大聖，我等俱保護著師父，不教妖魔傷害，你又拘喚我等做甚？」行者道：「我那師父不聽我勸解，就弄死他也不虧。但只你等怎麼快作法將這鐃鈸掀開，放我出來，再作處治。這裡面不通光亮，滿身暴燥，卻不悶殺我也？」眾神真個掀鐃，就如長就的一般，莫想揭動分毫。金頭揭諦道：「大聖，這鐃鈸不知是件甚麼寶貝，連上帶下，合成一塊。小神力薄，不能掀動。」行者道：「我在裡面，不知使了多少神通，也不得動。」
揭諦聞言，即著六丁神保護著唐僧，六甲神看守著金鐃，眾伽藍前後照察。他卻縱起祥光，須臾間，闖入南天門裡。不待宣召，直上靈霄寶殿之下，見玉帝，俯伏啟奏道：「主公，臣乃五方揭諦使。今有齊天大聖保唐僧取經，路遇一山，名小雷音寺。唐僧錯認靈山進拜，原來是妖魔假設，困陷他師徒，將大聖合在一副金鐃之內，進退無門，看看至死，特來啟奏。」即傳旨：「差二十八宿星辰，快去釋厄降妖。」
那星宿不敢少緩，隨同揭諦，出了天門，至山門之內，有二更時分。那些大小妖精，因獲了唐僧，老妖俱犒賞了，各去睡覺。眾星宿更不驚張，都到鐃鈸之外，報道：「大聖，我等是玉帝差來二十八宿，到此救你。」行者聽說大喜，便教：「動兵器打破，老孫就出來了。」眾星宿道：「不敢打。此物乃渾金之寶，打著必響，響時驚動妖魔，卻難救拔。等我們用兵器捎他。你那裡但見有一些光處就走。」行者道：「正是。」你看他們使槍的使槍，使劍的使劍，使刀的使刀，使斧的使斧；扛的扛，擡的擡，掀的掀，捎的捎。弄到有三更天氣，漠然不動，就是鑄成了囫圇的一般。那行者在裡邊東張張，西望望，爬過來，滾過去，莫想看見一些光亮。
亢金龍道：「大聖啊，且休焦躁。觀此寶定是個如意之物，斷然也能變化。你在那裡面，於那合縫之處，用手摸著，等我使角尖兒拱進來，你可變化了，順鬆處脫身。」行者依言，真個在裡面亂摸。這星宿把身變小了，那角尖兒就似個針尖一樣，順著鈸合縫口上伸將進去。可憐用盡千斤之力，方能穿透裡面。卻將本身與角使法像，叫：「長！長！長！」角就長有碗來粗細。那鈸口倒也不像金鑄的，好似皮肉長成的，順著亢金龍的角，緊緊噙住，四下裡更無一絲拔縫。行者摸著他的角，叫道：「不濟事，上下沒有一毫鬆處。沒奈何，你忍著些兒疼，帶我出去。」好大聖，即將金箍棒變作一把鋼鑽兒，將他那角尖上鑽了一個孔竅，把身子變得似個芥菜子兒，拱在那鑽眼裡蹲著，叫：「扯出角去，扯出角去。」這星宿又不知費了多少力，方才拔出，使得力盡觔柔，倒在地下。
行者卻自他角尖鑽眼裡鑽出，現了原身，掣出鐵棒，照鐃鈸噹的一聲打去，就如崩倒銅山，咋開金礦。可惜把個佛門之器，打做個千百塊散碎之金。諕得那二十八宿驚張，五方揭諦髮豎，大小群妖皆夢醒。老妖王睡裡慌張，急起來，披衣擂鼓，聚點群妖，各執器械。此時天將黎明。一擁趕到寶臺之下，只見孫行者與列宿圍在碎破金鐃之外，大驚失色。即令：「小的們！緊關了前門，不要放出人去。」
行者聽說，即攜星眾，駕雲跳在九霄空裡。那妖王收了碎金，排開妖卒，列在山門外。妖王懷恨，沒奈何披掛了，使一根短軟狼牙棒，出營高叫：「孫行者，好男子不可遠走高飛，快向前與我交戰三合。」行者忍不住，即引星眾，按落雲頭，觀看那妖精怎生模樣。但見他：
蓬著頭，勒一條扁薄金箍；光著眼，簇兩道黃眉的豎。懸膽鼻，孔竅開查；四方口，牙齒尖利。穿一副叩結連環鎧，勒一條生絲攢穗絛。腳踏烏喇鞋一對，手執狼牙棒一根。此形似獸不如獸，相貌非人卻似人。
行者挺著鐵棒喝道：「你是個甚麼怪物，擅敢假裝佛祖，侵占山頭，虛設小雷音寺？」那妖王道：「這猴兒是也不知我的姓名，故來冒犯仙山。此處喚做小西天。因我修行，得了正果，天賜與我的寶閣珍樓。我名乃是黃眉老佛。這裡人不知，但稱我為黃眉大王、黃眉爺爺。一向久知你往西去，有些手段，故此設像顯能，誘你師父進來，要和你打個賭賽。如若鬥得過我，饒你師徒，讓汝等成個正果；如若不能，將汝等打死，等我去見如來取經，果正中華也。」行者笑道：「妖精，不必海口，既要賭，快上來領棒。」那妖王喜孜孜，使狼牙棒抵住。這一場好殺：
兩條棒，不一樣，說將起來有形狀：一條短軟佛家兵，一條堅硬藏海藏。都有隨心變化功，今番相遇爭強壯。短軟狼牙雜錦妝，堅硬金箍蛟龍像。若粗若細實可誇，要短要長甚停當。猴與魔，齊打仗，這場真個無虛誑。馴猴秉教作心猿，潑怪欺天弄假像。嗔嗔恨恨各無情，惡惡兇兇都有樣。那一個當頭手起不放鬆，這一個架丟劈面難推讓。噴雲照日昏，吐霧遮峰嶂。棒來棒去兩相迎，忘生忘死因三藏。
看他兩個鬥經五十回合，不見輸贏。那山門口鳴鑼擂鼓，眾妖精吶喊搖旗。這壁廂有二十八宿天兵共五方揭諦眾聖，各掮器械，吆喝一聲，把那魔頭圍在中間，嚇得那山門外群妖難擂鼓，戰兢兢手軟不敲鑼。老妖魔公然不懼，一隻手使狼牙棒，架著眾兵；一隻手去腰間解下一條舊白布搭包兒，往上一拋，滑的一聲響喨，把孫大聖、二十八宿與五方揭諦，一搭包兒通裝將去，挎在肩上，拽步回身。眾小妖個個歡然得勝而回。老妖教小的們取了三五十條麻索，解開搭包，拿一個，綑一個。一個個都骨軟觔麻，皮膚窊皺。綑了擡去後邊，不分好歹，俱擲之於地。妖王又命排筵暢飲，自旦至暮方散，各歸寢處不題。
卻說孫大聖與眾神綑至夜半，忽聞有悲泣之聲。側耳聽時，卻原來是三藏聲音，哭道：「悟空啊，我：
自恨當時不聽伊，致令今日受災危。金鐃之內傷了你，麻繩綑我有誰知。四人遭逢緣命苦，三千功行盡傾頹。何由解得迍邅難，坦蕩西方去復歸？
行者聽言，暗自憐憫道：「那師父雖是未聽吾言，今遭此害，然於患難之中，還有憶念老孫之意。趁此夜靜妖眠，無人防備，且去解脫眾等逃生也。」
好大聖，使了個遁身法，將身一小，脫下繩來，走近唐僧身邊，叫聲：「師父。」長老認得聲音，叫道：「你為何到此？」行者悄悄的把前項事告訴了一遍。長老甚喜道：「徒弟，快救我一救。向後事，但憑你處，再不強了。」行者才動手，先解了師父，放了八戒、沙僧。又將二十八宿、五方揭諦，個個解了。又牽過馬來，教快先走出去。方出門，卻不知行李在何處，又來找尋。亢金龍道：「你好重物輕人。既救了你師父就夠了，又還尋甚行李？」行者道：「人固要緊，衣缽尤要緊。包袱中有通關文牒、錦襴袈裟、紫金缽盂，俱是佛門至寶，如何不要？」八戒道：「哥哥，你去找尋，我等先去路上等你。」你看那星眾簇擁著唐僧，使個攝法，共弄神通，一陣風，撮出垣圍，奔大路，下了山坡，卻屯於平處等候。
約有三更時分，孫大聖輕那慢步，走入裡面，原來一層層門戶甚緊。他就爬上高樓看時，窗牖皆關。欲要下去，又恐怕窗櫺兒響，不敢推動。捻著訣，搖身一變，變做一個仙鼠，俗名蝙蝠。你道他怎生模樣：
頭尖還似鼠，眼亮亦如之。有翅黃昏出，無光白晝居。藏身穿瓦穴，覓食撲蚊兒。偏喜晴明月，飛騰最識時。
他順著不封瓦口椽子之下，鑽將進去，越門過戶，到了中間看時，只見那第三重樓窗之下，閃灼灼一道毫光，也不是燈燭之光、螢火之光，又不是飛霞之光、掣電之光。他半飛半跳，近於窗前看時，卻是包袱放光。那妖精把唐僧的袈裟脫了，不曾摺，就亂亂的揌在包袱之內。那袈裟本是佛寶，上邊有如意珠、摩尼珠、紅瑪瑙、紫珊瑚、舍利子、夜明珠，所以透的光彩。他見了此衣缽，心中一喜，就現了本像，拿將過來，也不管擔繩偏正，擡上肩，往下就走。不期脫了一頭，撲的落在樓板上，唿喇的一聲響。噫！有這般事：可可的老妖精在樓下睡覺，一聲響，把他驚醒，跳起來，亂叫道：「有人了，有人了！」那些大小妖都起來，點燈打火，一齊吆喝，前後去看。有的來報道：「唐僧走了。」又有的來報道：「行者眾人俱走了。」老妖急傳號令，教：「各門上謹慎。」行者聽言，恐又遭他羅網，挑不成包袱，縱觔斗，就跳出樓窗外走了。
那妖精前前後後尋不著唐僧等，又見天色將明，取了棒，帥眾來趕，只見那二十八宿與五方揭諦等神雲霧騰騰，屯住山坡之下。妖王喝了一聲：「那裡去？吾來也。」角木蛟急喚：「兄弟們，怪物來了。」亢金龍、氐土蝠、房日兔、心月狐、尾火虎、箕水豹、斗木獬、牛金牛、女土貉、虛日鼠、危月燕、室火豬、壁水㺄、奎木狼、婁金狗、胃土彘、昴日雞、畢月烏、觜火猴、參水猿、井木犴、鬼金羊、柳土獐、星日馬、張月鹿、翼火蛇、軫水蚓，領著金頭揭諦、銀頭揭諦、六甲六丁等神、護教伽藍，同八戒、沙僧，（不領唐三藏，丟了白龍馬）各執兵器，一擁而上。這妖王見了，呵呵冷笑，叫一聲哨子，有四五千大小妖精，一個個威強力勝，渾戰在西山坡上。好殺：
魔頭潑惡欺真性，真性溫柔怎奈魔。百計施為難脫苦，千方妙用不能和。諸天來擁護，眾聖助干戈。留情虧木母，定志感黃婆。渾戰驚天並振地，強爭設網與張羅。那壁廂搖旗吶喊，這壁廂擂鼓篩鑼。槍刀密密寒光蕩，劍戟紛紛殺氣多。妖卒兇還勇，神兵怎奈何。愁雲遮日月，慘霧罩山河。苦掤苦拽來相戰，皆因三藏拜彌陀。
那妖精倍加勇猛，帥眾上前掩殺。
正在那不分勝敗之際，只聞得行者叱咤一聲道：「老孫來了。」八戒迎著道：「行李如何？」行者道：「老孫的性命幾乎難免，卻便說甚麼行李！」沙僧執著寶杖道：「且休敘話，快去打妖精也。」那星宿、揭諦、丁甲等神，被群妖圍在垓心渾殺，老妖使棒來打他三個。這行者、八戒、沙僧丟開棍杖，掄著釘鈀抵住。真個是地暗天昏，不能取勝。只殺得太陽星西沒山根，太陰星東生海嶠。那妖見天晚，打個哨子，教群妖各各留心，他卻取出寶貝。孫行者看得分明：那怪解下搭包，拿在手中。行者道聲：「不好了，走啊！」他就顧不得八戒、沙僧、諸天等眾，一路觔斗，跳上九霄空裡。眾神、八戒、沙僧不解其意，被他拋起去，又都裝在裡面，只是行者走了。那妖王收兵回寺，又教取出繩索，照舊綁了。將唐僧、八戒、沙僧懸梁高吊，白馬拴在後邊，諸神亦俱綁縛，擡在地窖子內，封鎖了蓋。那眾妖遵依，一一收了不題。
卻說孫行者跳在九霄，全了性命。見妖兵回轉，不張旗號，已知眾等遭擒。他卻按下祥光，落在那東山頂上，咬牙恨怪物，滴淚想唐僧，仰面朝天望，悲嗟忽失聲。叫道：「師父啊，你是那世裡造下這迍邅難，今世裡步步遇妖精？似這般苦楚難逃，怎生是好？」獨自一個，嗟嘆多時，復又寧神思慮，以心問心道：「這妖魔不知是個甚麼搭包子，那般裝得許多物件？如今將天神、天將，許多人又都裝進去了。我待求救於天，奈恐玉帝見怪。我記得有個北方真武，號曰蕩魔天尊，他如今現在南贍部洲武當山上，等我去請他來搭救師父一難。」正是：
仙道未成猿馬散，心神無主五行枯。
畢竟不知此去端的如何，且聽下回分解。
English
A Demon Sets Up a False Little Thunderclap Monastery; All Four Travelers Suffer a Great Calamity
This chapter's tale of cause and consequence urges us to do good, never evil. With a single thought the gods see what one intends to do. How can you learn from the clumsy fool or the crafty schemer? Neither offers a remedy for the heart. While alive, seek the Way and cultivate it; do not drift without purpose. Know your source, escape your old shell. If you seek long life, hold fast to it. See clearly at every moment and savor the purest teaching. Pass through the three gates and fill the dark sea; then the good may ride phoenixes and cranes. At last, with compassion for old companions, enter the land of bliss.
Tripitaka Tang was single-minded in his devotion. Gods had protected him, and even spirits of grass and trees had come to welcome him, share an elegant gathering for a night, and send him free of the thorns and clinging vines of Bramble Ridge. The four pressed westward. Time passed, winter ended, and the three months of spring arrived:
The splendor of things joins in harmony; the Dipper's handle points again to Yin.Green shoots cover the ground; willow buds color every bank.A whole ridge of peach flowers is steeped in crimson brocade;Half a stream of misty water shines like blue-green silk.So many winds and showers, such boundless feeling:Sunlight brightens the heart of flowers;Swallows lightly carry bits of moss in their beaks.Mountain colors have the subtle shades of a Wang Wei painting;Birds speak with the nimble tongues of a Ji Zi.No one admires the embroidered carpet of flowers,But butterflies dance and bees sing with delight.
The travelers followed the horse at an easy pace, enjoying the flowers and greenery. A high mountain appeared ahead, seemingly joined to the sky. Tripitaka pointed with his whip. “Wukong, how high must that mountain be? It seems to reach the blue heavens.” “An ancient poem says, ‘Only heaven stands above it; no mountain is its equal.’ That means the mountain is incomparably high, not that it touches heaven.” “If mountains cannot reach heaven,” Bajie asked, “why call Mount Kunlun the Pillar of Heaven?” “You don't understand. Since ancient times it has been said, ‘Heaven is incomplete in the northwest.’ Mount Kunlun stands in that northwest quarter, so it seems to prop up the sky, hence its name.” Sha Monk laughed. “Brother, don't explain such things to him. He'll repeat them to someone else to show off. Let's climb the mountain and see how high it is.”
The Idiot chased Sha Monk, teasing and scuffling with him. Their master's horse sped along. Soon they reached the cliff and began to ascend. They saw:
Wind rustles through the woods; a stream murmurs in the gorge.Crows and sparrows cannot cross it; immortals call it hard to climb.A thousand cliffs and myriad valleys, countless bends and turns;Dust swirls where no one comes, and strange rocks crowd the view.In one place clouds billow like water;Elsewhere bird calls throng the trees.Deer carry off lingzhi; monkeys return with peaches.Foxes and raccoon dogs leap along the cliffs;Musk deer play on the ridge.Suddenly a tiger's roar strikes fear into the heart,And leopards and gray wolves bar the way.
The mountain frightened Tripitaka, but Pilgrim Sun had great powers. With a roar and a flourish of his gold-banded staff he drove off wolves, tigers, and leopards and cleared a way for his master over the crest. On a level stretch down the western slope, they saw auspicious light, colored mist, and halls and towers, while bells and chimes sounded faintly. “Disciples, what place is that?” Tripitaka asked. Pilgrim shaded his eyes to examine it. It was a splendid sight:
Precious towers and jeweled seats, an eminent monastery on a famous site;The empty valley resounds with the earth's many voices;A heavenly fragrance drifts through the still enclosure.Rain-drenched green pines shade its high pavilions;Bamboo holds the clouds above its teaching hall.Softly glowing clouds reveal a dragon's palace;Colors float across an endless sea of worlds.Vermilion railings and jade doors, painted beams and carved rafters;When scriptures are discussed, incense fills the seats;When holy books are spoken of, moonlight fills the windows.Birds sing among crimson trees; cranes drink at a stone spring.Flowers bloom in a wondrous garden on every side;Three open gates shine with the light of Shravasti.High towers greet the peaks beyond their doors;Bells and chimes ring in slow, lingering tones.Windows admit a delicate breeze; raised curtains reveal distant mist.Monks have a serene air, their minds free of worldly care;The dust of the world never reaches this immortal realm,This pure, quiet ground for practicing the Way.
“It is a monastery,” Pilgrim told his master, “but behind the radiance and auspicious mist I sense an evil presence. It resembles Thunderclap Monastery, yet this is not the road. We must not enter uninvited; we could come to harm.” “If it looks like Thunderclap, perhaps we have reached Vulture Peak,” said Tripitaka. “Don't let me neglect my vows or delay my purpose.” “No. I've traveled the road to Vulture Peak several times, and this is not it.” “Even if it isn't,” Bajie said, “good people must live there.” “The road passes its gate,” Sha Monk said. “We'll soon see for ourselves.” “Wujing is right,” said Pilgrim.
The elder rode to the monastery gate, saw the words “Thunderclap Monastery,” tumbled from his horse, and fell to the ground. “Brazen ape, you've led me astray! It's plainly Thunderclap, and you deceived me.” Pilgrim smiled apologetically. “Don't be angry, Master. Look again. There are four characters over the gate; you read only three and blame me.” Trembling, Tripitaka stood and saw “Little Thunderclap Monastery.” “Even if it is Little Thunderclap, a Buddha must live within. The scriptures speak of three thousand Buddhas; they cannot all dwell in one place. Guanyin lives in the Southern Sea, Samantabhadra on Mount Emei, and Manjushri on Mount Wutai. Perhaps another Buddha dwells here. As the ancients say, ‘Where there is a Buddha and scripture, no place is without treasure.’ We should enter.” “Do not go in,” said Pilgrim. “I foresee more danger than good. Don't blame me if trouble comes.” “There must be at least an image of the Buddha. I vowed to bow whenever I meet a Buddha. How could I blame you?”
Tripitaka had Bajie fetch his cassock and changed his cap, arranged his robes, and advanced. A voice from within called, “Tang monk! You have come from the east to worship your Buddha. Why are you so slow to pay homage?” Tripitaka bowed at once; Bajie knocked his head on the ground, and Sha Monk knelt. Only the Great Sage stayed behind with the horse and baggage. Inside the second gate stood a hall of the Tathagata. On terraces outside it were five hundred arhats, three thousand guardians, four vajras, eight bodhisattvas, nuns, lay disciples, and countless holy monks and Daoists. Flowers and incense were magnificent, auspicious vapor everywhere. The elder, Bajie, and Sha Monk bowed at every step toward the dais, but Pilgrim would not. A stern voice called from the lotus seat, “Sun Wukong, why do you not bow to the Tathagata?” Pilgrim had looked closely and seen the deception. Dropping the horse's reins and baggage, he drew his staff. “Bold wretches! How dare you assume the Buddha's name and disgrace the Tathagata? Stand and fight!” As he swung, a clang sounded overhead and a pair of golden cymbals fell around him, sealing him in from head to foot. Bajie and Sha Monk hastily seized rake and staff, but the false arhats, guardians, monks, and Daoists surrounded and captured them. Tripitaka too was caught; all three were bound tightly with rope.
The figure on the lotus seat was a demon king, the supposed arhats little monsters. He cast off his Buddha shape and resumed his monstrous form. He had the three prisoners carried to a chamber at the rear. Pilgrim was to be sealed in the cymbals on the treasure dais for three days and nights until he dissolved into blood and pus. After that, the demon would steam the other three in an iron cage for his feast. Truly:
The bright-eyed monkey knows the false from the true;The meditative mind sees an image and bows to a golden body.The Yellow Matron blindly offers homage too;The Wood Mother joins the talk in foolish trust.The evil creature uses force against their true natures;The demon leader impersonates a heavenly being with malice.The Way is weak, the demon strong;Entering a false path wastes their lives.
The demons locked Tripitaka and his two disciples in the back and tethered the horse there. They stored the cassock and cap with the rest of the baggage and placed guards around them.
Inside the cymbals it was pitch dark and sweltering. Sweat poured from Pilgrim as he shoved and rammed in every direction without finding a way out. His staff could not budge them either. Desperate, he tried to burst the metal open by growing hundreds of fathoms tall, but the cymbals grew with him, leaving no gap or gleam of light. He shrank as small as a mustard seed; they shrank too, without leaving the slightest opening. He breathed on his staff and turned it into a flagpole to hold them apart, then pulled two long hairs from his head and changed them into five-pointed drills. He bored away beside the staff, but after a thousand blows they only rang loudly; the metal did not yield. At last Pilgrim formed a sign and recited a spell, summoning the Guardians of the Five Directions, the Six Ding and Six Jia, and eighteen monastery guardians. “Great Sage,” they said outside the cymbals, “we are guarding your master from harm. Why summon us?” “Master wouldn't listen to me,” Pilgrim said. “If he is killed, he will have earned it. But open these cymbals and let me out so I can act! It is dark and suffocating, and I am roasting alive.” The gods tried, but the cymbals might have grown together; no amount of force could separate them. “We don't know what treasure these are,” said the Golden-Headed Guardian. “The top and bottom have joined into one. Our strength cannot open them.” “Nor could any of my powers,” Pilgrim said.
The guardian left the Six Ding to protect Tripitaka, the Six Jia to watch the cymbals, and the monastery guardians to keep watch on all sides. In a moment he rose to the Southern Gate of Heaven, entered without waiting to be summoned, and bowed before the Jade Emperor. “Lord, I am the Guardian of the Five Directions. The Great Sage Equal to Heaven was protecting the Tang monk on his scripture journey when they found a place called Little Thunderclap Monastery. Mistaking it for Vulture Peak, the Tang monk entered. Demons had built a false monastery and trapped them; the Great Sage is sealed in golden cymbals without a way in or out and faces death. I have come to report this.” The emperor ordered the Twenty-Eight Lunar Mansions to free him and subdue the demon at once.
They accompanied the guardian to the monastery at the second watch. The old demon had rewarded his followers for capturing Tripitaka, and they were asleep. Without raising an alarm, the star gods approached the cymbals. “Great Sage, the Jade Emperor has sent the Twenty-Eight Mansions to rescue you.” Delighted, Pilgrim told them to break the cymbals with their weapons. “We dare not. They're solid gold and will ring, waking the monsters. We will try to pry them open. If you see the slightest light, slip out.” They thrust in spears, swords, knives, and axes, lifted and levered and pried until the third watch, but nothing moved. Inside, Pilgrim rolled and crawled about without glimpsing light.
The Horned Golden Dragon said, “Don't despair, Great Sage. This treasure must answer its owner's will and change shape. Find its seam with your hand. I'll force in the tip of my horn; then shrink and escape along the gap.” Pilgrim felt around inside. The star god made himself small as a needle's point and forced the tip of his horn through the seam with enormous effort. Then he grew and cried, “Grow! Grow! Grow!” His horn thickened to the width of a bowl. But the cymbals were like living flesh rather than cast metal: they clung tightly to his horn, leaving no gap. “This won't work,” said Pilgrim, feeling the horn. “Bear a little pain and carry me out.” He turned his staff into a steel drill and bored a hole in the horn's tip. Shrinking to a mustard seed, he climbed into it. “Pull your horn out!” The star god strained so hard to draw it free that he collapsed exhausted on the ground.
Pilgrim climbed out of the hole, resumed his form, and struck the cymbals with his iron staff. The clang was like a bronze mountain collapsing and a mine of gold bursting open. Alas, the instrument was shattered into hundreds of pieces. The Twenty-Eight Mansions started in fear, the Guardians of the Five Directions felt their hair rise, and the demons all woke from their sleep. Their king sprang up, hastily dressed, beat the drum, and assembled his armed followers. Near dawn they rushed to the treasure dais and saw Pilgrim and the star gods beside the broken cymbals. “Bar the front gate!” cried the startled king. “Let no one escape!”
Pilgrim led the stars into the ninth heaven on a cloud. The demon king gathered up the broken gold and formed his troops outside the gate. Angry but having no choice, he armed himself with a short, supple, spiked club and called, “Pilgrim Sun! If you're a man, stop flying away and fight me for three rounds.” Pilgrim could not resist. With the stars he descended to inspect his challenger. He saw:
Disheveled hair bound by a flat, thin golden band;Staring eyes beneath two tufts of upright yellow brows.A hanging-gallbladder nose with flared nostrils;A square mouth and sharp teeth.Interlocking ring mail covers his body,A tasselled raw-silk belt binds his waist.He wears a pair of black shoesAnd carries a spiked club in his hand.He looks like a beast, yet is no beast;He seems almost human, yet is not a man.
“What monster are you,” Pilgrim demanded, “to impersonate the Buddha and set up a false Little Thunderclap Monastery on this mountain?” “Monkey, you don't know my name and so have trespassed. This is Little Western Heaven. I cultivated myself and attained true fruition; Heaven granted me these towers and precious halls. My name is the Old Buddha Yellow Brows; the people here call me King Yellow Brows or Grandfather Yellow Brows. I heard long ago that you were heading west and had some skill. I set up this display to lure your master here so I could wager against you. If you beat me, I will release you all to attain your true reward. If not, I will kill you, meet the Tathagata myself, take the scriptures, and attain true fruition in China.” Pilgrim laughed. “Enough boasting! Come and face my staff.” The demon met it gladly with his spiked club. Fierce was the fight:
Two clubs unlike each other; hear their forms described:One short and supple, a Buddhist weapon;One hard, drawn from the treasury beneath the sea.Both change shape to answer their bearers' will;Now they meet to test their strength.The short spiked club is patterned like brocade;The hard gold-banded staff is marked like a flood-dragon.Each may grow thick or thin, as either wishes,Lengthen or shorten to suit the moment.Monkey and demon meet in battle,And this is no false tale.The tamed monkey, following the teaching, bears the mind-monkey's role;The brazen demon deceives heaven with a false image.Both fight without mercy, fierce in anger;One strikes overhead again and again,The other parries, flings, and cleaves, refusing to yield.Clouds they breathe darken the sun;The fog they spit conceals the peaks.Club answers club, and both forget their lives,All for the sake of Tripitaka.
They fought fifty rounds without a victor. At the monastery gate the demons beat drums and gongs, waved banners, and shouted. The Twenty-Eight Mansions and Guardians of the Five Directions, weapons raised, rushed to surround their king; the little demons outside shook with fear and could scarcely strike their gongs. The old demon alone was fearless. Wielding his club with one hand to hold off the gods, he took an old white cloth sack from his waist with the other and tossed it into the air. With a swish, it gathered the Great Sage Sun, all twenty-eight star gods, and the five guardians inside. The demon slung it over his shoulder and marched back in triumph with his followers. He called for dozens of hemp ropes, opened the sack, and had each captive bound in turn. Their bones and sinews were limp, their skin creased and shrunken. All were carried to the rear and tossed on the ground. The demon king ordered another feast and drank from dawn until dusk before retiring.
Bound with the gods, the Great Sage heard someone weeping at midnight. It was Tripitaka:
“I bitterly regret I would not listen to you;For that I face this danger now.The golden cymbals trapped and hurt you;Who knows that ropes now bind me too?Cruel fate has overtaken all four of us;Three thousand deeds of merit fall to ruin.How shall we escape this bitter hardshipAnd freely reach the west, then journey home?”
“He did not listen to me,” Pilgrim thought with pity, “but even now he remembers me in his distress. While the demons sleep and no one watches, I should free them all.”
The Great Sage used a shrinking spell, slipped his bonds, and whispered to Tripitaka, “Master.” The elder recognized his voice and asked how he had come there. Pilgrim explained, and Tripitaka said joyfully, “Save me quickly, disciple. From now on I will leave decisions to you and cease insisting on my own way.” Pilgrim freed his master, Bajie, and Sha Monk, then released each of the Twenty-Eight Mansions and five guardians. He brought the horse and told everyone to leave quickly. Once outside, he found he did not know where the baggage was stored and went back to search. “You value your possessions more than people,” said the Horned Golden Dragon. “Your master is free. Why look for baggage?” “People matter, but our sacred things matter too: our travel papers, brocade cassock, and purple-gold begging bowl. We cannot abandon them.” “Search, then,” said Bajie. “We'll wait on the road.” The stars gathered around Tripitaka and whisked him by a magical wind beyond the walls and down the mountain, where they waited on level ground.
At the third watch, the Great Sage slipped inside. Every door was locked. He climbed a high tower and found its windows shut too. Fearing the noise of opening one, he changed into a bat:
His pointed head is like a mouse's;His bright eyes resemble a mouse's too.He flies on wings at duskAnd shelters from daylight's glare.He slips between the roof tiles to hideAnd swoops for mosquitoes to eat.He loves the moon on a clear night,Knowing well when to take flight.
Through a gap beneath the tiles and rafters Pilgrim slipped in and passed from chamber to chamber. Beneath a third-story window a beam of light flashed, neither candlelight, firefly glow, sunset, nor lightning. He fluttered to the window: the baggage shone. The demon had carelessly stuffed Tripitaka's unfolded cassock in it. Its wish-granting pearls, mani jewels, red agates, purple coral, relics, and night-shining pearls gave out the light. Pilgrim rejoiced, resumed his form, seized the load, and hoisted it on his shoulder. But one end came loose and fell to the floor with a crash. The demon king happened to be sleeping below. “Someone is here!” he cried, leaping up. Demons lit lamps and rushed through the building, shouting. One reported that Tripitaka had escaped; another that Pilgrim and the others were gone. The king ordered every gate watched. Afraid of the magic sack, Pilgrim left the baggage and somersaulted through the window to safety.
The demons failed to find their prisoners. As dawn approached, their king took his club and led his troops after them. He saw the Twenty-Eight Mansions and five guardians gathered on clouds below the slope. “Where are you going? Here I am!” he shouted. The Horned Wood Flood-Dragon warned his brothers. The Horned Golden Dragon, Root Earth Bat, Chamber Sun Hare, Heart Moon Fox, Tail Fire Tiger, Winnowing Water Leopard, Dipper Wood Xiezhi, Ox Gold Ox, Girl Earth Raccoon Dog, Emptiness Sun Rat, Rooftop Moon Swallow, Encampment Fire Pig, Wall Water Beast, Legs Wood Wolf, Bond Gold Dog, Stomach Earth Pig, Hairy-Head Sun Cock, Net Moon Crow, Turtle-Beak Fire Monkey, Three-Stars Water Ape, Well Wood Jackal, Ghost Gold Sheep, Willow Earth Deer, Star Sun Horse, Extended-Net Moon Deer, Wings Fire Snake, and Chariot Water Earthworm charged with the Golden-Headed and Silver-Headed Guardians, the Six Jia and Six Ding, the monastery guardians, Bajie, and Sha Monk. They left Tripitaka and the white dragon horse behind. The demon laughed coldly and whistled up four or five thousand armed followers. Fierce battle raged on the western slope:
The wicked demon torments their true natures;Their gentle true natures cannot overcome him.A hundred stratagems fail to free them;A thousand clever arts bring no peace.The heavens come to defend them;The saints join them in battle.Wood Mother shows compassion;Yellow Matron moves them with his firm resolve.Their struggle shakes heaven and earth;They fight against the spread nets and traps.The demons wave flags and shout;The gods beat drums and gongs.Spears and swords flash with cold light;Blades and halberds stir a deadly air.The demon troops are bold and savage;How can the divine soldiers withstand them?Clouds of grief hide sun and moon;Dark mists shroud mountain and river.They drag and wrench one another in battle,All because Tripitaka bowed to a false Buddha.
The demon grew fiercer and led his troops in a charge.
With neither side victorious, Pilgrim's voice rang out: “I'm back!” “What of the baggage?” Bajie asked. “I barely escaped alive. How can you ask about baggage?” “Enough talking,” said Sha Monk. “Fight!” The gods were surrounded by demons, and their king attacked the three disciples with his club. Pilgrim and Sha Monk raised their staffs; Bajie met him with his rake. Darkness seemed to cover heaven and earth as they battled without advantage, until the sun set in the west and the moon rose from the eastern sea. At dusk the demon whistled to warn his followers, then took out his treasure. Pilgrim saw him unfasten the sack. “Run!” he cried, somersaulting into the ninth heaven without waiting for Bajie, Sha Monk, or the gods. The demon tossed the sack and gathered them all inside, except Pilgrim. Back at the monastery he bound them again. Tripitaka, Bajie, and Sha Monk were hung high from the rafters; the white horse was tied in back. The gods were bound and locked inside a cellar.
Alone in the ninth heaven, Pilgrim had saved his life. When the demon's troops returned without shouting victory, he knew the others were captured. He descended to the eastern summit, grinding his teeth at the monster, weeping for Tripitaka. He looked toward heaven and cried, “Master! What trouble did you bring upon yourself in a former life that demons beset you at every step of this one? How can we escape such misery?” After a long lament he gathered his thoughts. “What is that sack that holds so many people, even gods and heavenly soldiers? I might seek Heaven's aid, but the Jade Emperor could be displeased. The northern True Warrior, the Demon-Quelling Heavenly Worthy, now dwells on Mount Wudang in Southern Jambudvipa. I shall ask him to save Master.” Truly:
Before the immortal Way is won, monkey and horse are scattered;The heart has lost its guide, and the five elements wither.
What came of his appeal? Listen to the next chapter to find out.
Chapter 66
Traditional Chinese
第六十六回 諸神遭毒手 彌勒縛妖魔
話表孫大聖無計可施，縱一朵祥雲，駕觔斗，徑轉南贍部洲去拜武當山，參請蕩魔天尊，解釋三藏、八戒、沙僧、天兵等眾之災。他在半空裡無停止，不一日，早望見祖師仙境，輕輕按落雲頭，定睛觀看，好去處：
巨鎮東南，中天神岳。芙蓉峰竦傑，紫蓋嶺巍峨。九江水盡荊揚遠，百越山連翼軫多。上有太虛之寶洞，朱陸之靈臺。三十六宮金磬響，百千萬客進香來。舜巡禹禱，玉簡金書。樓閣飛青鳥，幢幡擺赤裾。地設名山雄宇宙，天開仙境透空虛。幾樹榔梅花正放，滿山瑤草色皆舒。龍潛澗底，虎伏崖中。幽含如訴語，馴鹿近人行。白鶴伴雲棲老檜，青鸞丹鳳向陽鳴。玉虛師相真仙地，金闕仁慈治世門。
上帝祖師乃淨樂國王與善勝皇后夢吞日光，覺而有孕，懷胎一十四個月，於開皇元年甲辰之歲三月初一日午時降誕於王宮。那爺爺：
幼而勇猛，長而神靈。不統王位，惟務修行。父母難禁，棄舍皇宮。參玄入定，在此山中。功完行滿，白日飛昇。玉皇敕號，真武之名。玄虛上應，龜蛇合形。周天六合，皆稱萬靈。無幽不察，無顯不成。劫終劫始，剪伐魔精。
孫大聖玩著仙境景致，早來到一天門、二天門、三天門。卻至太和宮外，忽見那祥光瑞氣之間，簇擁著五百靈官。那靈官上前迎著道：「那來的是誰？」大聖道：「我乃齊天大聖孫悟空，要見師相。」眾靈官聽說，隨報。祖師即下殿，迎到太和宮。行者作禮道：「我有一事奉勞。」問：「何事？」行者道：「保唐僧西天取經，路遭險難。至西牛賀洲，有座山喚小西天，小雷音寺有一妖魔。我師父進得山門，見有阿羅、揭諦、比丘、聖僧排列，以為真佛，倒身才拜，忽被他拿住綁了。我又失於防閑，被他拋一副金鐃，將我罩在裡面，無纖毫之縫，口合如鉗。甚虧金頭揭諦請奏玉帝，欽差二十八宿，當夜下界，掀揭不起。幸得亢金龍將角透入鐃內，將我度出，被我打碎金鐃，驚醒怪物。趕戰之間，又被撒一個白布搭包兒，將我與二十八宿並五方揭諦，盡皆裝去，復用繩綑了。是我當夜脫逃，救了星辰等眾與我唐僧等。後為找尋衣缽，又驚醒那怪，與天兵趕戰。那怪又拿出搭包兒，理弄之時，我卻知道前音，遂走了。眾等被他依然裝去。我無計可施，特來拜求師相一助力也。」祖師道：「我當年威鎮北方，統攝真武之位，剪伐天下妖邪，乃奉玉帝敕旨。後又披髮跣足，踏騰蛇神龜，領五雷神將、巨虯獅子、猛獸毒龍，收降東北方黑氣妖氛，乃奉元始天尊符召。今日靜享武當山，安逸太和殿，一向海岳平寧，乾坤清泰。奈何我南贍部洲並北俱蘆洲之地，妖魔剪伐，邪鬼潛蹤，今蒙大聖下降，不得不行。只是上界無有旨意，不敢擅動干戈。假若法遣眾神，又恐玉帝見罪；十分卻了大聖，又是我逆了人情。我諒著那西路上縱有妖邪，也不為大害。我今著龜、蛇二將並五大神龍與你助力，管教擒妖精，救你師之難。」
行者拜謝了祖師，即同龜、蛇、龍神各帶精銳之兵，復轉西洲之界。不一日，到了小雷音寺，按下雲頭，徑至山門外叫戰。
卻說那黃眉大王聚眾怪在寶閣下說：「孫行者這兩日不來，又不知往何方去借兵也。」說不了，只見前門上小妖報道：「行者引幾個龍、蛇、龜相，在門外叫戰。」妖魔道：「這猴兒怎麼得個龍、蛇、龜相？此等之類，卻是何方來者？」隨即披掛，走出山門高叫：「汝等是那路龍神，敢來造吾仙境？」五龍、二將相貌崢嶸，精神抖擻，喝道：「那潑怪！我乃武當山太和宮混元教主蕩魔天尊之前五位龍神、龜蛇二將。今蒙齊天大聖相邀，我天尊符召，到此捕你。你這妖精，快送唐僧與天星等出來，免你一死；不然，將這一山之怪碎劈其屍，幾間之房燒為灰燼。」那怪聞言，心中大怒道：「這畜生，有何法力，敢出大言？不要走，吃吾一棒。」這五條龍翻雲使雨，那兩員將播土揚沙，各執槍刀劍戟，一擁而攻；孫大聖又使鐵棒隨後。這一場好殺：
兇魔施武，行者求兵。兇魔施武，擅據珍樓施佛像；行者求兵，遠參寶境借龍神。龜蛇生水火，妖怪動刀兵。五龍奉旨來西路，行者因師在後收。劍戟光明搖彩電，槍刀晃亮閃霓虹。這個狼牙棒，強能短軟；那個金箍棒，隨意如心。只聽得扢撲響聲如爆竹，叮噹音韻似敲金。水火齊來征怪物，刀兵共簇繞精靈。喊殺驚狼虎，諠譁振鬼神。渾戰正當無勝處，妖魔又取寶和珍。
行者帥五龍、二將，與妖魔戰經半個時辰，那妖精即解下搭包在手。行者見了心驚，叫道：「列位仔細。」那龍神、蛇、龜不知甚麼仔細，一個個都停住兵，近前抵擋。那妖精幌的一聲，把搭包兒撇將起去。孫大聖顧不得五龍、二將，駕觔斗，跳在九霄逃脫。他把個龍神、龜、蛇一搭包子又裝將去了。妖精得勝回寺，也將繩綑了，擡在地窖子裡蓋住不題。
你看那大聖落下雲頭，斜欹在山巔之上，沒精沒采，懊恨道：「這怪物十分利害。」不覺的合著眼，似睡一般。猛聽得有人叫道：「大聖，休推睡，快早上緊求救，你師父性命只在須臾間矣。」行者急睜睛跳起來看，原來是日值功曹。行者喝道：「你這毛神，一向在那方貪圖血食，不來點卯，今日卻來驚我。伸過孤拐來，讓老孫打兩棒解悶。」功曹慌忙施禮道：「大聖，你是人間之喜仙，何悶之有？我等早奉菩薩旨令，教我等暗中護佑唐僧，乃同土地等神，不敢暫離左右，是以不得常來參見，怎麼反見責也？」行者道：「你既是保護，如今那眾星、揭諦、伽藍並我師等，被妖精困在何方？受甚罪苦？」功曹道：「你師父、師弟都吊在寶殿廊下，星辰等眾都收在地窖之間受罪。這兩日不聞大聖消息，卻才見妖精又拿了神龍、龜、蛇，又送在地窖裡去了，方知是大聖請來的兵，小神特來尋大聖。大聖莫辭勞倦，千萬再急急去求救援。」
行者聞言及此，不覺對功曹滴淚道：「我如今愧上天宮，羞臨海藏；怕問菩薩之原由，愁見如來之玉像。才拿去者，乃真武師相之龜、蛇、五龍聖眾。教我再無方求救，奈何？」功曹笑道：「大聖寬懷，小神想起一處精兵，請來斷然可降。適才大聖至武當，是南贍部洲之地。這枝兵也在南贍部洲盱眙山蠙城，即今泗洲是也。那裡有個大聖國師王菩薩，神通廣大；他手下有一個徒弟，喚名小張太子，還有四大神將：昔年曾降伏水母娘娘。你今親去請他，他來施恩相助，準可捉怪救師也。」行者心喜道：「你且去保護我師父，勿令傷他，待老孫去請也。」
行者縱起觔斗雲，躲離怪處，直奔盱眙山，不一日早到。細觀，真好去處：
南近江津，北臨淮水，東通海嶠，西接封浮。山頂上有樓觀崢嶸，山凹裡有澗泉浩湧。嵯峨怪石，槃秀喬松。百般果品應時新，千樣花枝迎日放。人如蟻陣往來多，船似雁行歸去廣。上邊有瑞巖觀、東岳宮、五顯祠、龜山寺，鍾韻香煙沖碧漢；又有玻璃泉、五塔峪、八仙臺、杏花園，山光樹色映蠙城。白雲橫不度，幽鳥倦還鳴。說甚泰嵩衡華秀，此間仙景若蓬瀛。
大聖觀玩不盡，徑過了淮河，入蠙城之內，到大聖禪寺山門外。又見那殿宇軒昂，長廊彩麗，有一座寶塔崢嶸。真是：
插雲倚漢高千丈，仰視金瓶透碧空。上下有光凝宇宙，東西無影映簾櫳。風吹寶鐸聞天樂，日映冰虯對梵宮。飛宿靈禽時訴語，遙瞻淮水渺無窮。
行者且觀且走，直至二層門下。那國師王菩薩早已知之，即與小張太子出門迎迓。相見敘禮畢，行者道：「我保唐僧西天取經，路上有個小雷音寺，那裡有個黃眉怪，假充佛祖。我師父不辨真偽，就下拜，被他拿了。又將金鐃把我罩住，幸虧天降星辰救出。是我打碎金鐃，與他賭鬥，又將一個布搭包兒，把天神、揭諦、伽藍與我師父、師弟盡皆裝了進去。我前去武當山請玄天上帝救援，他差五龍、龜、蛇拿怪，又被他一搭包子裝去。弟子無依無倚，故來拜請菩薩，大展威力，將那收水母之神通，拯生民之妙用，同弟子去救師父一難。取得經回，永傳中國，揚我佛之智慧，興般若之波羅也。」國師王道：「你今日之事，誠我佛教之興隆，理當親去。奈時值初夏，正淮水泛漲之時。新收了水猿大聖，那廝遇水即興，恐我去後，他乘空生頑，無神可治。今著小徒領四將和你去助力，煉魔收伏罷。」
行者稱謝，即同四將並小張太子，又駕雲回小西天，直至小雷音寺。小張太子使一條楮白槍，四大將掄四把錕鋘劍，和孫大聖上前罵戰。小妖又去報知，那妖王復帥群妖鼓噪而出道：「猢猻，你今又請得何人來也？」說不了，小張太子指揮四將，上前喝道：「潑妖精！你面上無肉，不認得我等在此？」妖王道：「是那方小將，敢來與他助力？」太子道：「吾乃泗州大聖國師王菩薩弟子，帥領四大神將，奉令擒你。」妖王笑道：「你這孩兒有甚武藝，擅敢到此輕薄？」太子道：「你要知我武藝，等我道來：
祖居西土流沙國，我父原為沙國王。自幼一身多疾苦，命干華蓋惡星妨。因師遠慕長生訣，有分相逢捨藥方。半粒丹砂祛病退，願從修行不為王。學成不老同天壽，容顏永似少年郎。也曾趕赴龍華會，也曾騰雲到佛堂。捉霧拿風收水怪，擒龍伏虎鎮山場。撫民高立浮屠塔，靜海深明舍利光。楮白槍尖能縛怪，淡緇衣袖把妖降。如今靜樂蠙城內，大地揚名說小張！」
妖王聽說，微微冷笑道：「那太子，你捨了國家，從那國師王菩薩，修的是甚麼長生不老之術？只好收捕淮河水怪，卻怎麼聽信孫行者誑謬之言，千山萬水，來此納命？看你可長生可不老也？」
小張聞言，心中大怒，纏槍當面便刺；四大將一擁齊攻；孫大聖使鐵棒上前又打。好妖精，公然不懼，掄著他那短軟狼牙棒，左遮右架，直挺橫衝。這場好殺：
小太子，楮白槍，四柄錕鋘劍更強。悟空又使金箍棒，齊心圍繞殺妖王。妖王其實神通大，不懼分毫左右搪。狼牙棒是佛中寶，劍砍槍掄莫可傷。只聽狂風聲吼吼，又觀惡氣混茫茫。那個有意思凡弄本事，這個專心拜佛取經章。幾番馳騁，數次張狂。噴雲霧，閉三光，奮怒懷嗔各不良。多時三乘無上法，致令百藝苦相將。
概眾爭戰多時，不分勝負。那妖精又解搭包兒。行者又叫：「列位仔細。」太子並眾等不知「仔細」之意。那怪滑的一聲，把四大將與太子，一搭包又裝將進去。只是行者預先知覺走了。那妖王得勝回寺，又教取繩綑了，送在地窖，牢封固鎖不題。
這行者縱觔斗雲，起在空中，見那怪回兵閉門，才按下祥光，立於西山坡上，悵望悲啼道：「師父啊，我
自從秉教入禪林，感荷菩薩脫難深。保你西來求大道，相同輔助上雷音。只言平坦羊腸路，豈料崔巍怪物侵。百計千方難救你，東求西告枉勞心。」
大聖正當悽慘之時，忽見那西南上一朵彩雲墜地，滿山頭大雨繽紛，有人叫道：「悟空，認得我麼？」行者急走前看處，那個人：
大耳橫頤方面相，肩查腹滿身軀胖。一腔春意喜盈盈，兩眼秋波光蕩蕩。敞袖飄然福氣多，芒鞋灑落精神壯。極樂場中第一尊，南無彌勒笑和尚。
行者見了，連忙下拜道：「東來佛祖，那裡去？弟子失迴避了，萬罪，萬罪。」佛祖道：「我此來，專為這小雷音妖怪也。」行者道：「多蒙老爺盛德大恩。敢問那妖是那方怪物，何處精魔？不知他那搭包兒是件甚麼寶貝？煩老爺指示指示。」佛祖道：「他是我面前司磬的一個黃眉童兒。三月三日，我因赴元始會去，留他在宮看守，他把我這幾件寶貝拐出，假佛成精。那搭包兒是我的後天袋子，俗名喚做『人種袋』。那條狼牙棒是個敲磬的槌兒。」行者聽說，高叫一聲道：「好個笑和尚，你走了這童兒，教他誑稱佛祖，陷害老孫，未免有個家法不謹之過。」彌勒道：「一則是我不謹，走失人口；二則是你師徒們魔障未完，故此百靈下界，應該受難。我今來與你收他去也。」
行者道：「這妖精神通廣大，你又無些兵器，何以收之？」彌勒笑道：「我在這山坡下設一草庵，種一田瓜果在此。你去與他索戰，交戰之時許敗不許勝，引他到我這瓜田裡。我別的瓜都是生的，你卻變做一個大熟瓜。他來定要瓜吃，我卻將你與他吃。吃下肚中，任你怎麼在內擺佈他。那時等我取了他的搭包兒，裝他回去。」行者道：「此計雖妙，你卻怎麼認得變的熟瓜？他怎麼就肯跟我來此？」彌勒笑道：「我為治世之尊，慧眼高明，豈不認得你？憑你變作甚物，我皆知之。但恐那怪不肯跟來耳，我卻教你一個法術。」行者道：「他斷然是以搭包兒裝我，怎肯跟來？有何法術可來也？」彌勒笑道：「你伸手來。」行者即舒左手，遞將過去。彌勒將右手食指蘸著口中神水，在行者掌上寫了一個「禁」字，教他捏著拳頭，見妖精當面放手，他就跟來。
行者揝拳，欣然領教。一隻手掄著鐵棒，直至山門外，高叫道：「妖魔，你孫爺爺又來了，可快出來，與你見個上下。」小妖又忙忙奔告。妖王問道：「他又領多少兵來叫戰？」小妖道：「別無甚兵，止他一個。」妖王笑道：「那猴兒計窮力竭，無處求人，斷然是送命來也。」隨又結束整齊，帶了寶貝，舉著那輕軟狼牙棒，走出門來，叫道：「孫悟空，今番掙挫不得了。」行者罵道：「潑怪物，我怎麼掙挫不得？」妖王道：「我見你計窮力竭，無處求人，獨自個強來支持，如今拿住，再沒個甚麼神兵救拔，此所以說你掙挫不得也。」行者道：「這怪不知死活。莫說嘴，吃我一棒。」那妖王見他一隻手掄棒，忍不住笑道：「這猴兒，你看他弄巧，怎麼一隻手使棒支吾？」行者道：「兒子，你禁不得我兩隻手打；若是不使搭包子，再著三五個，也打不過老孫這一隻手。」妖王聞言，道：「也罷，也罷，我如今不使寶貝，只與你實打，比個雌雄。」即舉狼牙棒，上前來鬥。孫行者迎著面，把拳頭一放，雙手掄棒。那妖精著了禁，不思退步，果然不弄搭包，只顧使棒來趕。行者虛幌一下，敗陣就走。那妖精直趕到西山坡下。
行者見有瓜田，打個滾，鑽入裡面，即變做一個大熟瓜，又熟又甜。那妖精停身四望，不知行者那方去了。他卻趕至庵邊叫道：「瓜是誰人種的？」彌勒變作一個種瓜叟，出草庵答道：「大王，瓜是小人種的。」妖王道：「可有熟瓜麼？」彌勒道：「有熟的。」妖王叫：「摘個熟的來，我解渴。」彌勒即把行者變的那瓜，雙手遞與妖王。妖王更不察情，到此接過手，張口便啃。那行者乘此機會，一轂轆鑽入咽喉之下，等不得好歹，就弄手腳：抓腸蒯腹，翻根頭，豎蜻蜓，任他在裡面擺佈。那妖精疼得傞牙徠嘴，眼淚汪汪，把一塊種瓜之地，滾得似個打麥之場。口中只叫：「罷了，罷了，誰人救我一救？」彌勒卻現了本像，嘻嘻笑笑，叫道：「孽畜，認得我麼？」那妖擡頭看見，慌忙跪倒在地，雙手揉著肚子，磕頭撞腦，只叫：「主人公，饒我命罷，饒我命罷，再不敢了。」彌勒上前，一把揪住，解了他的後天袋兒，奪了他的敲磬槌兒。叫：「孫悟空，看我面上，饒他命罷。」
行者十分恨苦，卻又左一拳，右一腳，在裡面亂掏亂搗。那怪萬分疼痛難忍，倒在地下。彌勒又道：「悟空，他也夠了，你饒他罷。」行者才叫：「你張大口，等老孫出來。」那怪雖是肚腹絞痛，還未傷心。俗語云：「人未傷心不得死，花殘葉落是根枯。」他聽見叫張口，即便忍著疼，把口大張。行者方才跳出，現了本像，急掣棒還要打時，早被佛祖把妖精裝在袋裡，斜跨在腰間。手執著磬槌，罵道：「孽畜！金鐃偷了，那裡去了？」那怪卻只要憐生，在後天袋內哼哼嗔嗔的道：「金鐃是孫悟空打破了。」佛祖道：「鐃破，還我金來。」那怪道：「碎金堆在殿蓮臺上哩。」
那佛祖提著袋子，執著磬槌，嘻嘻笑笑，叫道：「悟空，我和你去尋金還我。」行者見此法力，怎敢違誤，只得引佛上山，回至寺內，收取碎金。只見那山門緊閉，佛祖使槌一指門開。入裡看時，那些小妖已得知老妖被擒，各自收拾囊底，都要逃生四散。被行者見一個打一個，見兩個打兩個，把五七百個小妖盡皆打死。各現原身，都是些山精樹怪，獸孽禽魔。佛祖將金收攢一處，吹口仙氣，念聲咒語，即時返本還原，復得金鐃一副。別了行者，駕祥雲，徑轉極樂世界。
這大聖卻才解下唐僧、八戒、沙僧。那獃子吊了幾日，餓得慌了，且不謝大聖，卻就蝦著腰，跑到廚房尋飯吃。原來那怪正安排了午飯，因行者索戰，還未得吃。這獃子看見，即吃了半鍋。卻拿出兩缽頭叫師父、師弟們各吃了兩碗。然後才謝了行者。問及妖怪原由，行者把先請祖師、龜、蛇，後請大聖借太子，並彌勒收降之事，細陳了一遍。三藏聞言，謝之不盡，頂禮了諸天，道：「徒弟，這些神聖，困於何所？」行者道：「昨日日值功曹對老孫說，都在地窖之內。」叫：「八戒，我與你去解脫他等。」
那獃子得食力壯，抖擻精神，尋著他的釘鈀，即同大聖到後面，打開地窖，將眾等解了繩，請出珍樓之下。三藏披了袈裟，朝上一一拜謝。這大聖才送五龍、二將回武當，送小張太子與四將回蠙城，後送二十八宿歸天府，發放揭諦、伽藍各回境。
師徒們卻寬住了半日。喂飽了白馬，收拾行囊，至次早登程。臨行時，放上一把火，將那些珍樓、寶座、高閣、講堂，俱盡燒為灰燼。這裡才：
無罣無牽逃難去，消災消障脫身行。
畢竟不知幾時才到大雷音，且聽下回分解。
English
The Gods Fall Victim to a Cruel Foe; Maitreya Binds the Demon
With no other remedy, the Great Sage Sun rode his somersault cloud to Mount Wudang in Southern Jambudvipa to ask the Demon-Quelling Heavenly Worthy to rescue Tripitaka, Bajie, Sha Monk, and the heavenly soldiers. He flew without rest. Before long he saw the patriarch's immortal realm and descended to look closely. What a splendid place:
A mighty fortress of the southeast, a sacred mountain in midheaven.Lotus peaks thrust high; Purple Canopy Ridge rises sheer.The waters of nine rivers leave Jing and Yang far behind;Hundred-Yue mountains meet the constellations Wings and Chariot.High above are treasured caves of the great voidAnd a sacred terrace on the cinnabar heights.Golden chimes sound in thirty-six palaces;Countless pilgrims come with incense.Shun made his progress here, Yu his prayers;Jade tablets and golden writings are kept here.Blue birds fly among its towers;Crimson streamers wave from its banners.Earth raised this noble mountain to rule the world;Heaven opened an immortal realm into the empty sky.Blossoming langmei trees and jeweled grasses cover the slopes.Dragons hide in deep streams, tigers rest among the cliffs;A quiet murmur sounds like speech, and tame deer approach people.White cranes roost with the clouds among old junipers;Blue phoenixes and red ones call to the sun.Here the immortal master dwells in Jade Emptiness;Here the kind lord's golden palace governs the world.
The patriarch had been born to the King of Pure Delight and Queen Good Victory. She dreamed she swallowed sunlight and conceived; fourteen months later, at noon on the first day of the third month in the first year of the Kaihuang era, a year of the wood dragon, the child was born in their palace. He was:
Brave in youth, divine when grown.He sought cultivation, not the royal throne.His parents could not hold him; he left the palace.Here among the mountains he studied the mysteries and meditated.With his practice complete, he rose to heaven in broad daylight.By the Jade Emperor's decree he was named True Warrior.He answered to the dark void; tortoise and serpent joined in his form.Through all six directions, countless spirits praise him.Nothing hidden escapes his sight; nothing seen eludes his power.From the ending of one age to the beginning of another,He strikes down the demon host.
Enjoying the view, the Great Sage passed through the first, second, and third heavenly gates. Outside the Palace of Supreme Harmony, five hundred spirit officers stood amid radiant clouds. “Who comes?” they asked. “I am Sun Wukong, the Great Sage Equal to Heaven. I wish to see your master.” They reported his arrival, and the patriarch came down to welcome Pilgrim. “I ask your help,” Pilgrim said with a bow, and explained: “I guard the Tang monk on his western scripture journey. At Little Thunderclap Monastery in Little Western Heaven we met a demon. My master entered and mistook the figures of arhats, guardians, monks, and holy men for a true assembly of the Buddha. As he bowed, they seized and bound him. Caught off guard, I was sealed in golden cymbals joined so tightly not the slightest gap remained. The Golden-Headed Guardian petitioned the Jade Emperor, who sent the Twenty-Eight Mansions, but they could not open them. The Horned Golden Dragon forced his horn through, carried me out in a hole I drilled in it, and I smashed the cymbals. The demon woke and fought us. He threw a white cloth sack and captured me, the Mansions, and the Guardians of the Five Directions, then bound us. I escaped at night and freed the gods, my master, and the others, but woke the demon while looking for our sacred possessions. He used the sack again; I recognized it and escaped, but captured everyone else. I have come to seek your aid.” The patriarch said, “By the Jade Emperor's decree I once held the True Warrior's post in the north and destroyed demons throughout the world. Later, by a summons from the Primal Heavenly Worthy, I went bareheaded and barefoot on the serpent and divine tortoise, led thunder generals, dragons, lions, beasts, and venomous dragons, and subdued the dark demons of the northeast. Now I enjoy peace at Mount Wudang in the Palace of Supreme Harmony, with seas, mountains, heaven, and earth at rest. Since I have driven demons out of Southern Jambudvipa and Northern Kuru, I cannot ignore your plea. Yet without orders from above I dare not make war myself; I might incur the Jade Emperor's displeasure. Still, it would be unkind to refuse you. I doubt that a monster on the western road can do lasting harm. I will send my two generals, Tortoise and Serpent, and five divine dragons. They shall capture the demon and save your master.”
Pilgrim bowed in thanks and traveled west with the Tortoise and Serpent generals and five dragon gods, each leading picked troops. In due course they reached Little Thunderclap Monastery, descended before its gate, and challenged the demon.
King Yellow Brows was speaking to his followers beneath a precious pavilion. “Pilgrim Sun hasn't returned for two days. Where is he borrowing reinforcements?” A small demon ran in. “Pilgrim is outside with dragons, a serpent, and a tortoise!” “Where did the monkey get them? What are they?” The king put on his armor and came out. “You dragon gods, where are you from? How dare you trouble my immortal realm?” The five dragons and two imposing generals answered, “Monster! We serve the Demon-Quelling Heavenly Worthy, master of the Primal Unity, at the Palace of Supreme Harmony on Mount Wudang. The Great Sage Equal to Heaven asked for his help, and by his command we have come to seize you. Release the Tang monk and the star gods, and your life will be spared. Refuse, and we shall cut your demons to pieces and burn these buildings to ashes.” “How dare you beasts boast like that?” cried the angry king. “Taste my club!” The dragons summoned clouds and rain, the generals raised dust and sand, and all charged with spear, sword, and halberd, Pilgrim following with his iron staff. Fierce was the battle:
The savage demon shows his skill; Pilgrim seeks troops.The demon claims splendid towers and sets up false Buddha images;Pilgrim goes to a sacred realm to borrow dragon gods.Tortoise and serpent bring water and fire;The monster raises the weapons of war.Five dragons come west by command;Pilgrim holds back for the sake of his captured master.Swords and halberds glitter like colored lightning;Spears and blades flash with the light of rainbows.The demon's spiked club is strong though short and supple;The gold-banded staff obeys its owner's every thought.Blows crack like firecrackers and ring like beaten metal.Water and fire unite against the monster;Weapons throng around the spirit.War cries frighten wolves and tigers;Their clamor shakes ghosts and gods.The fight hangs in the balance,Until the demon takes out another treasure.
After half an hour's combat the demon reached for his sack. “Take care!” Pilgrim cried. The dragons and generals, unaware of its danger, paused and drew near to defend themselves. The demon flung it into the air. Pilgrim left the others and somersaulted away into the ninth heaven; the sack swallowed all five dragons and both generals. Victorious, the demon returned to the monastery, had them bound, and locked them in the cellar.
The Great Sage descended to the mountain summit, sat dispiritedly, and lamented the demon's power. He closed his eyes as though asleep. A voice cried, “Great Sage, don't lie there sleeping! Find help quickly; your master's life may end at any moment.” Pilgrim leaped up and saw the Merit Officer of the Day. “You petty god! Where have you been, feasting on offerings and neglecting your duty? Now you come to disturb me. Stick out your legs and let me strike you twice to ease my anger.” The officer bowed hastily. “Great Sage, you are an immortal who brings joy to men. Why be angry? By Guanyin's command, we and the local gods have guarded the Tang monk unseen, never leaving his side. That is why we cannot often come before you. Why blame us?” “If you guard him, where are my master and brothers, the stars, guardians, and the others held? How do they suffer?” “Your master and brothers hang beneath the hall's eaves. The star gods are imprisoned in the cellar. With no news of you these past two days, we saw the demon take the dragons, tortoise, and serpent there too, and knew you had brought them. I came to find you. Please do not tire of seeking help: go again, quickly.”
Pilgrim wept. “I am ashamed to return to Heaven, ashamed to visit the sea's treasury; I dread telling Guanyin and facing the Tathagata's image. Those just captured were True Warrior's own Tortoise, Serpent, and five dragons. Where else can I seek help?” The officer smiled. “I know another company of powerful troops. On Mount Xuyi in Southern Jambudvipa, in the city of Pin, now known as Sizhou, dwells the Great Sage State Preceptor King Bodhisattva. His powers are immense. His disciple, Little Prince Zhang, and four divine generals once subdued the Water Mother. Ask him: he will surely save your master.” Delighted, Pilgrim asked the officer to guard Tripitaka and went to seek aid.
On his somersault cloud he swiftly reached Mount Xuyi. He looked around at a splendid scene:
South it nears the river ferry, north it fronts the Huai;East it leads to seaward peaks, west to Fengfu.Fine buildings rise on the summit;Springs pour through gorges in its slopes.Strange stones loom, and tall pines spread their branches.A hundred fruits ripen in their season;A thousand flowers open to the sun.People stream past like ranks of ants;Boats return in lines like flying geese.Auspicious Cliff Abbey, Eastern Peak Palace,The Shrine of the Five Manifestations, and Turtle Mountain Temple:Their bells and incense rise into the blue sky.Glass Spring, Five Pagodas Valley, the Eight Immortals' Terrace,And the Apricot Garden brighten the city of Pin.White clouds lie across the mountain without passing;Birds sing again when weary in its seclusion.Why speak of the splendor of China's four sacred peaks?This immortal place is like Penglai and Yingzhou.
The Great Sage crossed the Huai, entered Pin, and reached the Great Sage Monastery. Magnificent halls, brilliant galleries, and a towering pagoda met his eyes:
It pierces the clouds, a thousand fathoms high;Looking up, one sees its golden finial pass into blue sky.Its light fills the world above and below;From east or west it casts no shadow on the windows.The wind stirs its jeweled bells like music from heaven;Sunlight gleams on its icy dragons across from the holy halls.Sacred birds in flight speak among its branches;Beyond it the broad Huai stretches endlessly away.
Pilgrim entered the second gate. Forewarned of his coming, the State Preceptor King Bodhisattva and Little Prince Zhang welcomed him. After greetings, Pilgrim explained: “While guarding the Tang monk on the road west, I found a demon called Yellow Brows impersonating the Buddha at Little Thunderclap Monastery. My master bowed and was seized. Golden cymbals trapped me until the heavenly star gods freed me. I smashed them, but the demon captured the stars, guardians, my master, and brothers in a cloth sack. I asked the Dark Heavenly Emperor of Mount Wudang for help; his five dragons, Tortoise, and Serpent were swallowed too. I am alone and ask you to use the powers that subdued the Water Mother and saved the people to rescue my master. Then we may bring the scriptures to China and spread the Buddha's wisdom and the perfection of insight.” “Your task advances the Buddha's teaching, and I should go myself,” said the Bodhisattva. “But early summer has brought flooding to the Huai, and I have only recently captured the Great Sage Water Monkey. That creature thrives in water. If I leave, he may run wild and there will be no god to subdue him. My disciple and four generals shall go in my place and help you tame the demon.”
Pilgrim thanked him and returned on a cloud with Little Prince Zhang and four generals. At Little Thunderclap the prince carried a paperbark-wood spear, the four generals brandished four kunwu swords, and with the Great Sage they challenged the demon. His sentries reported them, and he led his troops out. “Monkey, whom have you brought this time?” Prince Zhang ordered the generals forward. “Monster! Have you no eyes to recognize us?” “What little officers have come to aid him?” “I serve the Great Sage State Preceptor King Bodhisattva of Sizhou. My four generals and I have been sent to seize you.” “What skill has a child like you, to come here making threats?” the demon laughed. “Hear of my skill,” answered the prince:
“My ancestral home is the Kingdom of Flowing Sands in the west;My father was the king of those sands.From birth I suffered many illnesses,Under an unlucky star that troubled my fate.My teacher knew the secret of long life;By fortune we met, and he gave me medicine.Half a grain of cinnabar cured my ills;I chose to cultivate the Way, not reign as king.I learned to live as long as heaven without growing old;My face remains forever young.I have attended the Dragon-Flower assemblyAnd ridden clouds to the Buddha's hall.I seize fog and wind and quell water monsters;I catch dragons, tame tigers, and guard the mountains.I raised pagodas to comfort the peopleAnd calmed the sea with the bright light of relics.My paperbark spear can bind monsters;My dark sleeves can subdue demons.Now I dwell in peace in the city of Pin;Throughout the land they tell of Little Zhang!”
The demon king smiled coldly. “You abandoned your country to follow the State Preceptor King. What art of long life did you learn? Perhaps you can catch monsters in the Huai, but why trust Pilgrim Sun's lies and travel so far to die? Let us see how long your life lasts.”
The prince attacked with his spear. All four generals rushed in with their swords, and the Great Sage swung his staff. Fearless, the demon blocked and charged with his short, supple, spiked club. Fierce was their battle:
Little Prince Zhang with his paperbark spear;Four kunwu swords are strong beside him.Wukong too swings his gold-banded staff,All surrounding the demon king with one heart.The king's powers are truly great;He meets them from every side without fear.His spiked club is a Buddhist treasure:Sword and spear cannot break it.Wild winds roar and evil vapors gather.One side means only to show its prowess;The other seeks the Buddha's scriptures in earnest.They rush again and again, fierce in repeated combat;They breathe clouds and fog that hide the three lights.Wrathful on either side, none seeks peace.Long have they taught the supreme Law of the Three Vehicles;Now a hundred arts bring bitter struggle.
They fought a long time without advantage, until the demon opened his sack. Pilgrim cried, “Beware!” But the prince and generals did not know what he meant. With a swish, the sack swallowed all five. Only Pilgrim, forewarned, escaped. The triumphant demon returned, bound his captives, and locked them securely in the cellar.
High on his somersault cloud, Pilgrim waited until the demon's troops had returned and the gate was shut. On the western slope he gazed sorrowfully and cried:
“Since I entered the Buddha's teaching,I have thanked Guanyin for freeing me from pain.I guard you on the westward road to seek the great Way;Together we meant to reach Thunderclap.I thought the narrow path would be smooth;Who knew a monster would rise among sheer peaks?A hundred plans and a thousand arts cannot rescue you;I have sought help east and west in vain.”
As the Great Sage grieved, a colored cloud descended in the southwest, and a rain of flowers fell upon the slope. “Wukong, do you recognize me?” a voice asked. Pilgrim approached and saw:
Great ears, a broad face, and a full body;His shoulders are square, his belly round.Springtime joy fills his heart;His eyes glimmer like autumn waves.Wide sleeves flow with abundance and good fortune;Straw sandals tread lightly beneath his vigorous form.The first honored one in the realm of bliss:Maitreya, the laughing monk.
Pilgrim bowed at once. “Buddha Who Comes from the East, where are you going? Forgive me for not giving way.” “I came for the demon at Little Thunderclap,” said the Buddha. “Your generous aid is a blessing,” said Pilgrim. “Tell me, what creature is he, and what is the sack he carries?” “He is my yellow-browed acolyte who strikes the chime. On the third day of the third month I went to an assembly of the Primal One and left him to guard my palace. He took these treasures, fled, and made himself a false Buddha. The sack is my Acquired Bag, commonly called the Human-Seed Bag. His spiked club is my chime mallet.” “You laughing monk!” Pilgrim cried. “You let your boy escape and call himself the Buddha, causing me all this misery. You should keep better order in your house!” “I should have watched him, yes,” said Maitreya, “but your company still had trials to undergo. That is why so many spirits descended to earth, and you were fated to suffer. I have come to take him back.”
“He has great powers, and you carry no weapon. How will you catch him?” “I have made a hut and planted a melon patch down this slope,” Maitreya laughed. “Challenge him, pretend to lose, and lure him there. All my melons are unripe; change yourself into a large ripe one. He will want to eat it. I'll serve you to him. Once you are inside, do as you like while I take his sack and capture him.” “A fine plan, but how will you recognize my melon? And why would he follow me?” “With my clear-seeing eyes, I know you in any shape. To make him follow you, I'll give you a spell.” “He usually captures me in the sack. What spell could bring him?” Maitreya asked Pilgrim for his hand, dipped his finger in holy water from his mouth, and wrote the character for “hold” on Pilgrim's palm. “Close your fist and open it in front of him; he will follow.”
Fist closed, Pilgrim returned to the gate swinging his staff with his other hand. “Demon! Grandfather Sun is back. Come and settle this!” A sentry ran to report. “How many troops has he brought?” “None. He is alone.” “His plans and strength are spent. He has nowhere to seek aid and has come to die.” The king armed himself, took his treasures and club, and called, “Sun Wukong, you won't escape this time!” “Why not?” “I can see you're alone and have no one left to ask for help. When I catch you, no divine soldiers will come to free you.” “Stop talking and taste my staff!” Seeing him use one hand, the demon laughed. “Trying to be clever, monkey? How can you fight with one hand?” “You cannot withstand two. Without your sack, even five of you couldn't beat me with one.” “Very well! I will use no treasure. Let us fight fairly.” He advanced with his club. Pilgrim opened his fist before him, then grasped his staff with both hands. Held by the spell, the demon forgot to retreat or reach for the sack and pursued him with his club. Pilgrim feinted and fled. The demon chased him to the western slope.
At the melon patch Pilgrim rolled into the plants and became a large, sweet, ripe melon. The demon stopped and searched for him in vain. He came to the hut. “Who grows these melons?” Maitreya, disguised as an old gardener, answered, “I do, great king.” “Are any ripe?” “Yes.” “Pick me one to quench my thirst.” Maitreya handed him the melon that was Pilgrim. The king took a bite without suspicion. Pilgrim slipped down his throat and immediately set to work, clawing at his guts, scraping his belly, somersaulting and standing on his hands. Howling in pain and streaming tears, the demon rolled about the field until it looked like a threshing floor. “Help! Someone help me!” Maitreya showed his true form. “Do you know me, wretch?” The demon looked up, knelt at once, rubbed his belly, and knocked his head on the ground. “Master, spare me! I'll never do it again!” Maitreya seized him, took the Acquired Bag and chime mallet, and called, “Sun Wukong, spare his life for my sake.”
In his anger Pilgrim gave him more punches and kicks in the belly. The demon collapsed in agony. “Wukong, he has suffered enough,” Maitreya said. “Let him live.” “Open your mouth and let me out,” Pilgrim said. The demon's stomach hurt fiercely, but his vital organs had not been pierced. As the saying goes, “A person cannot die before the heart is hurt; a flower's falling petals show its roots have failed.” He opened wide, and Pilgrim jumped out, resumed his form, and reached for his staff. But Maitreya had already put the demon in the bag and slung it across his waist. Holding his mallet, he demanded, “Where are the golden cymbals you stole?” “Sun Wukong broke them,” the creature groaned inside the bag. “Then give me back the gold.” “Its pieces are heaped on the lotus dais.”
Laughing, Maitreya carried the sack and mallet toward the monastery. Pilgrim could hardly refuse to lead him. The gate was locked; Maitreya pointed his mallet and it opened. Inside, the little demons had heard of their king's capture and were gathering their belongings to scatter. Pilgrim struck down every one he saw, killing five or seven hundred. In death they showed their true shapes: spirits of mountains and trees, beasts and birds. Maitreya collected the fragments of gold, breathed on them, and spoke a spell. They became the golden cymbals once more. He said farewell to Pilgrim and rode an auspicious cloud back to the land of bliss.
The Great Sage cut down Tripitaka, Bajie, and Sha Monk. After hanging for days, the Idiot was ravenous. Instead of thanking Pilgrim, he hurried bent over to the kitchen. The demon had been preparing lunch when Pilgrim challenged him; the food was still there. Bajie ate half a pot, then brought bowls for his master and brother, who ate two bowls apiece. Only then did he thank Pilgrim. Asked about the demon, Pilgrim recounted his appeals to True Warrior and the Tortoise, Serpent, and dragons, his request to the State Preceptor King and the prince, and Maitreya's capture of the creature. Tripitaka thanked him repeatedly, bowed to the gods, and asked where the captured divine helpers were held. “In the cellar,” said Pilgrim. “Bajie, help me release them.”
Strengthened by food, the Idiot found his rake and helped Pilgrim open the cellar. They freed the captives and brought them to the precious hall. Wearing his cassock, Tripitaka bowed to each in thanks. The Great Sage sent the five dragons and two generals back to Wudang, Little Prince Zhang and four generals to Pin, the Twenty-Eight Mansions to heaven, and the guardians and monastery protectors to their posts.
After resting half a day, the travelers fed the white horse and made ready their baggage. They set out next morning, but first lit a fire that reduced every tower, treasured seat, pavilion, and teaching hall to ashes. Then at last:
Free of bonds and troubles, they escaped their trial;With danger and obstacles behind them, they went on their way.
When would they reach the Great Thunderclap Monastery? Listen to the next chapter to find out.
Chapter 67
Traditional Chinese
第六十七回 拯救駝羅禪性穩 脫離穢污道心清
話說三藏四眾躲離了小西天，欣然上路。行經個月程途，正是春深花放之時，見了幾處園林皆綠暗，一番風雨又黃昏。三藏勒馬道：「徒弟啊，天色晚矣，往那條路上求宿去？」行者笑道：「師父放心。若是沒有借宿處，我三人都有些本事，叫八戒砍草，沙和尚扳松，老孫會做木匠，就在那路上搭個蓬庵，好道也住得年把，你忙怎的？」八戒道：「哥呀，這個所在豈是住場？滿山多虎豹狼蟲，遍地有魑魅魍魎，白日裡尚且難行，黑夜裡怎生敢宿？」行者道：「獃子，越發不長進了。不是老孫海口，只這條棒子揝在手裡，就是塌下天來，也撐得住。」
師徒們正然講論，忽見一座山莊不遠。行者道：「好了，有宿處了。」長老問：「在何處？」行者指道：「那樹叢裡不是個人家？我們去借宿一宵，明早走路。」長老欣然促馬，至莊門外下馬，只見那柴扉緊閉。長老敲門道：「開門，開門。」裡面有一老者，手拖藜杖，足踏蒲鞋，頭頂烏巾，身穿素服，開了門，便問：「是甚人在此大呼小叫？」三藏合掌當胸，躬身施禮道：「老施主，貧僧乃東土差往西天取經者。適到貴地，天晚，特造尊府借宿一宵，萬望方便方便。」老者道：「和尚，你要西行，卻是去不得啊。此處乃小西天，若到大西天，路途甚遠。且休道前去艱難，只這個地方已此難過。」三藏問：「怎麼難過？」老者用手指道：「我這莊村西去三十餘里，有一條稀柿衕，山名七絕。」三藏道：「何為『七絕』？」老者道：「這山徑過有八百里，滿山盡是柿果。古云：『柿樹有七絕：一，益壽；二，多陰；三，無鳥巢；四，無蟲；五，霜葉可玩；六，嘉實；七，枝葉肥大。』故名七絕山。我這敝處地闊人稀，那深山亙古無人走到。每年家熟爛柿子落在路上，將一條夾石衚衕盡皆填滿，又被雨露雪霜經黴過夏，作成一路污穢，這方人家俗呼為『稀屎衕』。但刮西風，有一股穢氣，就是淘東圊也不似這般惡臭。如今正值春深，東南風大作，所以還不聞見也。」三藏心中煩悶不言。
行者忍不住，高叫道：「你這老兒甚不通便，我等遠來投宿，你就說出這許多話來諕人。十分你家窄逼沒處睡，我等在此樹下蹲一蹲，也就過了此宵，何故這般絮聒？」那老者見了他相貌醜陋，便也擰住口，驚嘬嘬的硬著膽，喝了一聲，用藜杖指定道：「你這廝骨撾臉，磕額頭，塌鼻子，凹頡腮，毛眼毛睛，癆病鬼，不知高低，尖著個嘴，敢來衝撞我老人家？」行者陪笑道：「老官兒，你原來有眼無珠，不識我這癆病鬼哩。相法云：『形容古怪，石中有美玉之藏。』你若以言貌取人，乾淨差了。我雖醜便醜，卻倒有些手段。」老者道：「你是那方人氏？姓甚名誰？有何手段？」行者笑道：「我
祖居東勝大神洲，花果山前自幼修。身拜靈臺方寸祖，學成武藝甚全周：也能攪海降龍母，善會擔山趕日頭；縛怪擒魔稱第一，移星換斗鬼神愁。偷天轉地英名大，我是變化無窮美石猴。」
老者聞言，回嗔作喜，躬著身，便教：「請，請入寒舍安置。」遂此四眾牽馬挑擔，一齊進去。只見那荊針棘刺，鋪設兩邊。二層門是磚石壘的牆壁，又是荊棘苫蓋。入裡才是三間瓦房。老者便扯椅安坐待茶，又叫辦飯。少頃，移過桌子，擺著許多麵觔、豆腐、芋苗、蘿白、辣芥、蔓菁、香稻米飯、醋燒葵湯，師徒們盡飽一餐。
吃畢，八戒扯過行者，背云：「師兄，這老兒始初不肯留宿，今返設此盛齋，何也？」行者道：「這個能值多少錢？到明日，還要他十果十菜的送我們哩。」八戒道：「不羞，憑你那幾句大話，哄他一頓飯吃了，明日卻要跑路，他又管待送你怎的？」行者道：「不要忙，我自有個處治。」
不多時，漸漸黃昏，老者又叫掌燈。行者躬身問道：「公公高姓？」老者道：「姓李。」行者道：「貴地想就是李家莊了？」老者道：「不是，這裡喚做駝羅莊，共有五百多人家居住。別姓俱多，惟我姓李。」行者道：「李施主，府上有何善意，賜我等盛齋？」那老者起身道：「才聞得你說會拿妖怪，我這裡卻有個妖怪，累你替我們拿拿，自有重謝。」行者就朝上唱個喏道：「承照顧了。」
八戒道：「你看他惹禍，聽見說拿妖怪，就是他外公也不這般親熱，預先就唱個喏。」行者道：「賢弟，你不知，我唱個喏就是下了個定錢，他再不去請別人了。」三藏聞言道：「這猴兒，凡事便要自專。倘或那妖精神通廣大，你拿他不住，可不是我出家人打誑語麼？」行者笑道：「師父莫怪，等我再問了看。」
那老者道：「還問甚？」行者道：「你這貴處，地勢清平，又許多人家居住，更不是偏僻之方，有甚麼妖精敢上你這高門大戶？」老者道：「實不瞞你說，我這裡久矣康寧。只這三年六月間，忽然一陣風起。那時人家甚忙，打麥的在場上，插秧的在田裡，俱著了忙，只說是天變了。誰知風過處，有個妖精，將人家牧放的牛馬吃了，豬羊吃了，見雞鵝囫圇咽，遇男女夾活吞。自從那次，這二年常來傷害。長老啊，你若有手段，拿了妖怪，掃淨此土，我等決然重謝，不敢輕慢。」行者道：「這個卻是難拿。」八戒道：「真是難拿，難拿。我們乃行腳僧，借宿一宵，明日走路，拿甚麼妖精？」老者道：「你原來是騙飯吃的和尚。初見時誇口弄舌，說會換斗移星，降妖縛怪，及說起此事，就推卻難拿。」
行者道：「老兒，妖精好拿，只是你這方人家不齊心，所以難拿。」老者道：「怎見得人心不齊？」行者道：「妖精攪擾了三年，也不知傷害了多少生靈。我想著每家只出銀一兩，五百家可湊五百兩銀子，不拘到那裡，也尋一個法官把妖拿了，卻怎麼就甘受他三年磨折？」老者道：「若論說使錢，好道也羞殺人，我們那家不花費三五兩銀子？前年曾訪著山南裡有個和尚，請他到此拿妖，未曾得勝。」行者道：「那和尚怎的拿來？」老者道：
那個僧伽，披領袈裟。先談、《孔雀》，後念《法華》。香焚爐內，手把鈴拿。正然念處，驚動妖邪。風生雲起，徑至莊家。僧和怪鬥，其實堪誇：一遞一拳搗，一遞一把抓。和尚還相應，相應沒頭髮。須臾妖怪勝，徑直返煙霞。原來晒乾疤。我等近前看，光頭打的似個爛西瓜。」
行者笑道：「這等說，吃了虧也。」老者道：「他只拚得一命，還是我們吃虧：與他買棺木殯葬，又把些銀子與他徒弟。那徒弟心還不歇，至今還要告狀，不得乾淨。」
行者道：「可曾再請甚麼人拿他？」老者道：「舊年又請了一個道士。」行者道：「那道士怎麼拿他？」老者道：「那道士：
頭戴金冠，身穿法衣。令牌敲響，符水施為。驅神使將，拘到妖魑。狂風滾滾，黑霧迷迷。即與道士，兩個相持。鬥到天晚，怪返雲霓。乾坤清朗朗，我等眾人齊。出來尋道士，渰死在山溪。撈得上來大家看，卻如一個落湯雞！」
行者笑道：「這等說，也吃虧了。」老者道：「他也只捨得一命，我們又使夠悶數錢糧。」
行者道：「不打緊，不打緊，等我替你拿他來。」老者道：「你若果有手段拿得他，我請幾個本莊長者與你寫個文書：若得勝，憑你要多少銀子相謝，半分不少；如若有虧，切莫和我等放賴，各聽天命。」行者笑道：「這老兒被人賴怕了。我等不是那樣人，快請長者去。」
那老者滿心歡喜，即命家僮請幾個左鄰、右舍、表弟、姨兄、親家、朋友，共有八九位老者，都來相見，會了唐僧，言及拿妖一事，無不欣然。眾老問：「是那一位高徒去拿？」行者叉手道：「是我小和尚。」眾老悚然道：「不濟，不濟。那妖精神通廣大，身體狼犺。你這個長老瘦瘦小小，還不夠他填牙齒縫哩。」行者笑道：「老官兒，你估不出人來。我小自小，結實，都是『吃了磨刀水的秀氣在內』哩。」眾老見說，只得依從道：「長老，拿住妖精，你要多少謝禮？」行者道：「何必說要甚麼謝禮？俗語云：『說金子晃眼，說銀子傻白，說銅錢腥氣。』我等乃積德的和尚，決不要錢。」眾老道：「既如此說，都是受戒的高僧。既不要錢，豈有空勞之理？我等各家俱以魚田為活，若果降了妖孽，淨了地方，我等每家送你兩畝良田，共湊一千畝，坐落一處，你師徒們在上起蓋寺院，打坐參禪，強似方上雲遊。」行者又笑道：「越不停當。但說要了田，就要養馬當差，納糧辦草，黃昏不得睡，五鼓不得眠，好倒弄殺人也。」眾老道：「諸般不要，卻將何謝？」行者道：「我出家人，但只是一茶一飯，便是謝了。」眾老喜道：「這個容易。但不知你怎麼拿他？」行者道：「他但來，我就拿住他。」眾老道：「那妖大著哩：上拄天，下拄地；來時風，去時霧。你卻怎生近得他？」行者笑道：「若論呼風駕霧的妖精，我把他當孫子罷了；若說身體長大，有那手段打他。」
正講處，只聽得呼呼風響。慌得那八九個老者戰戰兢兢道：「這和尚鹽醬口，說妖精，妖精就來了。」那老李開了腰門，把幾個親戚連唐僧，都叫：「進來，進來，妖怪來了。」諕得那八戒也要進去，沙僧也要進去。行者兩隻手扯住兩個道：「你們忒不循理，出家人怎麼不分內外？站住，不要走，跟我去天井裡，看看是個甚麼妖精？」八戒道：「哥啊，他們都是經過帳的，風響便是妖來。他都去躲，我們又不與他有親，又不相識，又不是交契故人，看他做甚？」原來行者力量大，不容說，一把拉在天井裡站下。那陣風越發大了，好風：
倒樹摧林狼虎憂，播江攪海鬼神愁。掀翻華岳三峰石，提起乾坤四部洲。村舍人家皆閉戶，滿莊兒女盡藏頭。黑雲漠漠遮星漢，燈火無光遍地幽。
慌得那八戒戰戰兢兢，伏之於地，把嘴拱開土，埋在地下，卻如釘了釘一般。沙僧蒙著頭臉，眼也難睜。
行者聞風認怪，一霎時，風頭過處，只見那半空中隱隱的兩盞燈來，即低頭叫道：「兄弟們，風過了，起來看。」那獃子扯出嘴來，抖抖灰土，仰著臉，朝天一望，見有兩盞燈光，忽失聲笑道：「好耍子，好耍子，原來是個有行止的妖精，該和他做朋友。」沙僧道：「這般黑夜，又不曾覿面相逢，怎麼就知好歹？」八戒道：「古人云：『夜行以燭，無燭則止。』你看他打一對燈籠引路，必定是個好的。」沙僧道：「你錯看了，那不是一對燈籠，是妖精的兩隻眼亮。」這獃子就諕矮了三寸，道：「爺爺呀！眼有這般大啊，不知口有多少大哩。」行者道：「賢弟莫怕。你兩個護持著師父，待老孫上去討他個口氣，看他是甚妖精。」八戒道：「哥哥，不要供出我們來。」
好行者，縱身打個唿哨，跳到空中，執鐵棒，厲聲高叫道：「慢來，慢來，有吾在此。」那怪見了，挺住身軀，將一根長槍亂舞。行者執了棍勢，問道：「你是那方妖怪？何處精靈？」那怪更不答應，只是舞槍。行者又問，又不答，只是舞槍。行者暗笑道：「好是耳聾口啞。不要走，看棍。」那怪更不怕，亂舞槍遮攔。在那半空中，一來一往，一上一下，鬥到三更時分，未見勝敗。八戒、沙僧在李家天井裡看得明白。原來那怪只是舞槍遮架，更無半分兒攻殺。行者一條棒不離那怪的頭上。八戒笑道：「沙僧，你在這裡護持，讓老豬去幫打幫打，莫教那猴子獨幹這功，領頭一鍾酒。」
好獃子，就跳起雲頭，趕上就築。那怪物又使一條槍抵住。兩條槍就如飛蛇掣電。八戒誇獎道：「這妖精好槍法！不是山後槍，乃是纏絲槍；也不是馬家槍，卻叫做個軟柄槍。」行者道：「獃子莫胡說。那裡有個甚麼軟柄槍？」八戒道：「你看他使出槍尖來架住我們，不見槍柄，不知收在何處。」行者道：「或者是個軟柄槍；但這怪物還不會說話，想是還未歸人道，陰氣還重。只怕天明時陽氣勝，他必要走。但走時，一定趕上，不可放他。」八戒道：「正是，正是。」
又鬥多時，不覺東方發白。那怪不敢戀戰，回頭就走。行者與八戒一齊趕來，忽聞得污穢之氣逼人，乃是七絕山稀柿衕也。八戒道：「是那家淘毛廁哩？哏！臭氣難聞。」行者侮著鼻子，只叫：「快趕妖精，快趕妖精。」那怪物攛過山去，現了本像，乃是一條紅鱗大蟒。你看他：
眼射曉星，鼻噴朝霧。密密牙排鋼劍，彎彎爪曲金鉤。頭戴一條肉角，好便似千千塊瑪瑙攢成；身披一派紅鱗，卻就如萬萬片胭脂砌就。盤地只疑為錦被，飛空錯認作虹霓。歇臥處有腥氣沖天，行動時有赤雲罩體。大不大，兩邊人不見東西；長不長，一座山跨占南北。
八戒道：「原來是這般一個長蛇。若要吃人啊，一頓也得五百個，還不飽足。」行者道：「那軟柄槍乃是兩條信㮇。我們趕他軟了，從後打出去。」這八戒縱身趕上，將鈀便築。那怪物一頭鑽進窟裡，還有七八尺長尾巴丟在外邊。八戒放下鈀，一把撾住道：「著手，著手。」盡力氣往外亂扯，莫想扯得動一毫。行者笑道：「獃子，放他進去，自有處置，不要這等倒扯蛇。」八戒真個撒了手，那怪縮進去了。八戒怨道：「才不放手時，半截子已是我們的了；是這般縮了，卻怎麼得他出來？這不是叫做沒蛇弄了？」行者道：「這廝身體狼犺，窟穴窄小，斷然轉身不得，一定是個照直攛的，定有個後門出頭。你快去後門外攔住，等我在前門外打。」
那獃子真個一溜煙跑過山去，果見有個孔窟，他就扎定腳。還不曾站穩，不期行者在前門外使棍子往裡一搗，那怪物護疼，徑往後門攛出。八戒未曾防備，被他一尾巴打了一跌，莫能掙挫得起，睡在地下忍疼。行者見窟中無物，搴著棒，跑過來叫趕妖怪。那八戒聽得吆喝，自己害羞，忍著疼，爬起來，使鈀亂撲。行者見了，笑道：「妖怪走了，你還撲甚的了？」八戒道：「老豬在此打草驚蛇哩。」行者道：「活獃子，快趕上。」
二人趕過澗去，見那怪盤做一團，豎起頭來，張開巨口，要吞八戒。八戒慌得往後便退。這行者反迎上前，被他一口吞之。八戒搥胸跌腳，大叫道：「哥耶，傾了你也。」行者在妖精肚裡支著鐵棒道：「八戒莫愁，我叫他搭個橋兒你看。」那怪物躬起腰來，就似一道路東虹。八戒道：「雖是像橋，只是沒人敢走。」行者道：「我再叫他變做個船兒你看。」在肚裡將鐵棒撐著肚皮。那怪物肚皮貼地，翹起頭來，就似一隻贛保船，八戒道：「雖是像船，只是沒有桅篷，不好使風。」行者道：「你讓開路，等我叫他使個風你看。」又在裡面盡著力把鐵棒從脊背上搠將出去，約有五七丈長，就似一根桅杆。那廝忍疼掙命，往前一攛，比使風更快，攛回舊路，下了山，有二十餘里，卻才倒在塵埃，動蕩不得，嗚呼喪矣。八戒隨後趕上來，又舉鈀亂築。行者把那物穿了一個大洞，鑽將出來道：「獃子，他死也死了，你還築他怎的？」八戒道：「哥啊，你不知我老豬一生好打死蛇？」遂此收了兵器，抓著尾巴，倒拉將來。
卻說那駝羅莊上李老兒與眾等對唐僧道：「你那兩個徒弟一夜不回，斷然傾了命也。」三藏道：「決不妨事。我們出去看看。」須臾間，只見行者與八戒拖著一條大蟒，吆吆喝喝前來。眾人卻才歡喜。滿莊上老幼男女，都來跪拜道：「爺爺，正是這個妖精在此傷人。今幸老爺施法，斬怪除邪，我輩庶各得安生也。」
眾家都是感激，東請西邀，各各酬謝。師徒們被留住五七日，苦辭無奈，方肯放行。又各家見他不要錢物，都辦些乾糧果品，騎騾壓馬，花紅彩旗，盡來餞行。此處五百人家，到有七八百人相送。
一路上喜喜歡歡，不時到了七絕山稀柿衕口。三藏聞得那般惡穢，又見路道填塞，道：「悟空，似此怎生過得？」行者侮著鼻子道：「這個卻難也。」三藏見行者說難，便就眼中垂淚。李老兒與眾上前道：「老爺勿得心焦。我等送到此處，都已約定意思了：令高徒與我們降了妖精，除了一莊禍害，我們各辦虔心，另開一條好路，送老爺過去。」行者笑道：「你這老兒，俱言之欠當。你初然說這山徑過有八百里，你等又不是大禹的神兵，那裡會開山鑿路？若要我師父過去，還得我們著力，你們都成不得。」三藏下馬，道：「悟空，怎生著力麼？」行者笑道：「眼下就要過山，卻也是難；若說再開條路，卻又難也。須是還從舊衚衕過去，只恐無人管飯。」李老兒道：「長老說那裡話，憑你四位擔擱多少時，我等俱養得起，怎麼說無人管飯。」行者道：「既如此，你們去辦得兩石米的乾飯，再做些蒸餅、饝饝來。等我那長嘴和尚吃飽了，變了大豬，拱開舊路，我師父騎在馬上，我等扶持著，管情過去了。」
八戒聞言道：「哥哥，你們都要圖個乾淨，怎麼獨教老豬出臭？」三藏道：「悟能，你果有本事拱開衚衕，領我過山，註你這場頭功。」八戒笑道：「師父在上，列位施主們都在此，休笑話。我老豬本來有三十六般變化，若說變輕巧華麗飛騰之物，委實不能；若說變山，變樹，變石塊，變土墩，變賴象、科豬、水牛、駱駝，真個全會。只是身體變得大，肚腸越發大。須是吃得飽了，才好幹事。」眾人道：「有東西，有東西，我們都帶得有乾糧、果品、燒餅、饝饝在此，原要開山相送的，且都拿出來，憑你受用。待變化了，行動之時，我們再著人回去做飯送來。」八戒滿心歡喜，脫了皂直裰，丟了九齒鈀，對眾道：「休笑話，看老豬幹這場臭功。」
好獃子，捻著訣，搖身一變，果然變做一個大豬。真個是：
嘴長毛短半脂臕，自幼山中食藥苗。黑面環睛如日月，圓頭大耳似芭蕉。修成堅骨同天壽，煉就粗皮比鐵牢。齆齆鼻音呱詀叫，喳喳喉響噴喁哮。白蹄四隻高千尺，劍鬣長身百丈饒。從見人間肥豕彘，未觀今日老豬魈。唐僧等眾齊稱讚，羨美天蓬法力高。
孫行者見八戒變得如此，即命那些相送人等快將乾糧等物推攢一處，叫八戒受用。那獃子不分生熟，一澇食之，卻上前拱路。行者叫沙僧脫了腳，好生挑擔；請師父穩坐雕鞍。他也脫了䩺鞋，吩咐眾人回去：「若有情，快早送些飯來與我師弟接力。」那些人有七八百相送隨行，多一半有騾馬的，飛星回莊做飯；還有三百人步行的，立於山下遙望他行。原來此莊至山有三十餘里，待回取飯來又三十餘里，往回擔擱約有百里之遙，他師徒們已此去得遠了。眾人不捨，催趲騾馬，進衚衕，連夜趕至，次日方才趕上。叫道：「取經的老爺，慢行，慢行，我等送飯來也。」長老聞言，謝之不盡道：「真是善信之人。」叫八戒住了，再吃些飯食壯神。那獃子拱了兩日，正在饑餓之際，那許多人何止有七八石飯食，他也不論米飯、麵飯，收積來一澇用之，飽餐一頓，卻又上前拱路。三藏與行者、沙僧謝了眾人，分手兩別。正是：
駝羅莊客回家去，八戒開山過衕來。三藏心誠神力擁，悟空法顯怪魔衰。千年稀柿今朝淨，七絕衚衕此日開。六慾塵情皆剪絕，平安無阻拜蓮臺。
這去不知還有多少路程，還遇甚麼妖怪，且聽下回分解。
English
The Meditative Nature Holds Firm in Saving Tuoluo; The Heart That Seeks the Way Escapes Defilement and Grows Clear
Glad to have escaped Little Western Heaven, the four travelers took the road again. A month passed; spring was deep and flowers were blooming. They passed groves darkened by new leaves; rain and wind brought evening. Tripitaka reined in his horse. “Disciples, it's getting late. Where shall we seek lodging?” Pilgrim smiled. “Don't worry, Master. If no one will house us, we three have skills enough: Bajie can cut grass, Sha Monk can collect pine branches, and I can build a wooden shelter beside the road. We could live there for a year if we wished. Why hurry?” “Brother, this is no place to stay,” said Bajie. “Tigers and wolves roam the mountains, spirits and monsters the ground. The road is hard enough by daylight. How could we sleep here at night?” “Idiot, have you learned nothing? This staff in my hand could hold up the sky if it fell.”
While they spoke, they saw a village nearby. “There's our lodging,” said Pilgrim, pointing to a house among trees. Tripitaka rode to its closed brushwood gate, dismounted, and knocked. “Open up!” An old man came out, wearing a black headcloth, plain robe, and rush shoes, leaning on a goosefoot staff. “Who is making such a noise?” Tripitaka folded his hands and bowed. “Good sir, I am a monk sent from the Land of the East for scriptures in the Western Heaven. Night has fallen. May we spend it in your home?” “Monk, you cannot go west from here. We are near Little Western Heaven, but the Great Western Heaven is still far away. Even leaving the rest of the journey aside, this place is hard to cross.” “How so?” asked Tripitaka. “Thirty li west of this village lies the Alley of Rotten Persimmons on Seven Wonders Mountain. The mountain road runs eight hundred li through persimmon trees. The ancients listed seven wonders of the persimmon: it promotes long life, gives much shade, has no birds' nests, harbors no insects, bears lovely frost-red leaves, produces excellent fruit, and has broad branches and leaves. Hence the mountain's name. Few live here, and no one has entered the deep mountain since ancient times. Every year ripe persimmons fall and fill the stone-walled alley. Rain, dew, snow, and frost rot them from year to year, until the whole road is foul. We call it the Alley of Rotten Filth. When the west wind blows, even a freshly emptied privy doesn't smell as bad. Now it's late spring and the southeast wind is strong, so you cannot smell it yet.” Tripitaka fell silent in distress.
Pilgrim cried, “Old man, we're asking for shelter, and you heap frightening tales on us. If your house is too small, we'll sit under a tree for the night. Why talk so much?” At the sight of his ugly face, the old man gripped his staff and bravely snapped, “You bony-faced, jutting-browed, flat-nosed, hollow-cheeked, hairy-eyed ghost of a consumptive! How dare you come here with your pointed mouth and insult me?” Pilgrim smiled. “You have eyes but cannot see me for what I am. As the physiognomists say, ‘A strange appearance may hide fine jade inside the stone.’ Don't judge me by my face. Ugly I may be, but I have skill.” “Where are you from? What's your name? What can you do?” Pilgrim answered in verse:
“My ancestral home is in the Eastern Continent;On Mount Flower-Fruit I cultivated myself from youth.I studied under the Patriarch on Mount Spirit-Tower HeartAnd mastered every martial art.I can stir the sea and subdue dragon mothers;I can carry mountains and chase the sun.None excels me at binding monsters and catching demons;When I shift the stars, ghosts and gods tremble.My name is famed for stealing from heaven and turning the earth:I am the wondrous stone monkey of endless transformations.”
The old man's anger turned to joy. Bowing, he invited them into his humble home. The four brought in the horse and baggage, passing thorn hedges and a second gate of stone and brick covered with brambles. Beyond stood three tiled rooms. The old man seated them, brought tea, and ordered a meal: wheat gluten, tofu, taro shoots, radishes, spicy mustard greens, turnips, fragrant rice, and a soup of greens with vinegar. They all ate their fill.
Afterward Bajie drew Pilgrim aside. “He wouldn't house us at first. Why such a lavish meal now?” “How much could this cost? Tomorrow he'll send us away with ten dishes of fruit and ten of vegetables as well.” “Shameless! You boasted your way into supper, and now you expect gifts as we leave?” “Be patient. I have a plan.”
As dusk fell, the old man ordered lamps lit. “May I ask your surname?” Pilgrim asked. “Li.” “Then this must be Li Family Village?” “No, this is Tuoluo Village, with more than five hundred households of many surnames. Mine alone is Li.” “Master Li, what has prompted such generous hospitality?” The old man rose. “You said you catch monsters. One has been troubling us. Catch it, and we will reward you handsomely.” Pilgrim bowed. “Thank you for the charge.”
“See how he courts trouble,” said Bajie. “At the word ‘monster’ he bows as warmly as if meeting his grandfather.” “Brother, that bow was my earnest money. He won't hire someone else now.” “You monkey,” Tripitaka said, “always deciding everything on your own! What if the monster is too powerful for you? Then you will have made us monks into liars.” “Don't be angry, Master. I'll ask him more.”
“What else do you need to know?” asked Li. “Your village lies on level ground among many households, not in some remote wilderness. How can a demon dare enter it?” “We lived in peace for years. Then one June, three years ago, a wind arose while people were threshing wheat and transplanting rice. They thought a storm had come, but when the wind passed a monster appeared. It ate our cattle, horses, pigs, and sheep, swallowed chickens and geese whole, and devoured men and women alive. It has returned regularly these last two years to harm us. If you can catch it and clear our land, we shall repay you well.” “It will be hard to catch,” said Pilgrim. “Yes, hard indeed,” Bajie added. “We're traveling monks here for a night's rest. We leave tomorrow. Why catch a monster?” “So your boast was just to get a free meal,” said the old man. “First you claimed you could move stars and bind demons; now you say it is too hard.”
“It's easy to catch the monster,” Pilgrim said, “but your people are not united.” “How so?” “For three years it has killed your neighbors. If each of your five hundred households gave one tael of silver, you'd have five hundred taels to hire a master of magic from anywhere. Why endure it so long?” “Do not shame us about money. Every family has spent three or five taels at least. The year before last we fetched a monk from south of the mountain. He did not prevail.” “How did he fight?” The old man explained:
“The monk put on his cassock;First he recited the Peacock Sutra, then the Lotus Sutra.Incense burned in a censer; he rang a handbell.His chanting roused the monster:Wind and clouds carried it straight into the village.The monk fought bravely with the creature:One struck with a fist, the other tore with a claw;The monk answered blow for blow,Until the blows had left him without a hair.The monster won and returned to the clouds.When we approached, we found the bald monkWith a head smashed like an overripe melon.”
“So he suffered a loss,” Pilgrim said. “He lost his life, but we paid for his coffin and burial and gave his disciple money. The disciple remains dissatisfied and threatens to sue us.”
“Did you ask anyone else?” “Last year we engaged a Daoist priest.” “How did he fare?”
“He wore a golden crown and ritual robes,Struck his command tablet, and sprinkled talisman water.He called on gods and generals to summon the fiend.A wild wind rolled in, thick with black fog,And he and the monster fought.At evening the creature returned to the clouds.When the sky cleared, we searched togetherAnd found the priest drowned in a mountain stream.We hauled him out, soaked like a bird in the rain.”
“He too suffered a loss,” Pilgrim observed. “He gave only his life,” said Li, “but we spent another dismal sum of money and provisions.”
“Never mind. I'll catch it,” said Pilgrim. “If you can, I'll have the village elders draw up an agreement,” said Li. “We will pay whatever silver you ask if you succeed, but if you fail, do not blame us. Everyone takes his own chance.” “You've been cheated too often. We're not like that. Summon your elders.”
Delighted, Li had a servant fetch neighbors, cousins, relatives by marriage, and friends—eight or nine old men altogether. They met Tripitaka and eagerly discussed the monster. “Which disciple will catch it?” “This young monk,” said Pilgrim, clasping his hands. The elders started. “Impossible! The monster is huge and powerful. A thin little monk like you wouldn't fill a gap between its teeth.” “You cannot judge me by my size. I'm small but tough; like a blade washed in whetstone water, I have strength within.” They agreed. “How much would you like as a reward?” “Why speak of that? They say gold dazzles the eyes, silver glares white, and copper coins smell foul. We are monks who gather merit; we want no money.” “Then you must be true monks. But you should not work without reward. We live by farming and fishing. If you rid us of the monster, each household will give you two acres of good land: a thousand acres together. Build a monastery, sit and meditate; it is better than wandering.” “Worse still! With land come horses and labor, grain taxes and fodder. We couldn't sleep at dusk or rest at the fifth watch. It would wear us to death.” “Then what can we give you?” “For a monk, a cup of tea and a meal are thanks enough.” “Easy! But how will you catch it?” “When it comes, I'll seize it.” “It's vast as heaven and earth, coming with wind and departing in mist. How can you get near it?” “A monster that rides wind and fog is a child to me. If it's huge, I know how to fight it.”
A howling wind sounded as they spoke. The elders shook. “This monk's mouth has called the monster here!” Li opened an inner door and urged his kin and Tripitaka inside. Bajie and Sha Monk would have joined them, but Pilgrim seized both. “We monks must stand apart from the householders. Come into the courtyard with me and see what it is.” “Brother,” protested Bajie, “these people know the signs. They hide when the wind blows. They aren't our relatives or old friends. Why should we look at it?” Pilgrim's grip was too strong for argument. The wind grew fiercer:
It fells trees, shatters forests, alarms wolves and tigers;It churns rivers and seas, distressing ghosts and gods.It could overturn Mount Hua's three peaksAnd lift all four continents of the world.Every village door is closed;Its men, women, and children hide their heads.Black clouds conceal the River of Stars,And lamps shine no light through the gloom.
Trembling, Bajie dropped to the ground and buried his snout in the earth as though nailed there. Sha Monk covered his face; he could scarcely open his eyes.
Pilgrim knew a monster by its wind. When the gust passed, he saw what looked like two lamps in the sky. “The wind is over. Look up,” he told his brothers. Bajie shook the dirt from his snout and peered upward. “What fun! A well-mannered monster. We ought to make friends.” “How can you tell without meeting him in the dark?” Sha Monk asked. “As the ancients say, ‘Walk at night by a light; if you have none, stop.’ He carries two lamps to light his way, so he must be good.” “Those aren't lamps. They're its eyes.” Bajie shrank with terror. “If its eyes are so big, how big is its mouth?” “Don't be afraid. Guard Master while I ask what kind of monster it is.” “Don't tell it about us,” said Bajie.
Pilgrim whistled, leaped into the air, and shouted with staff in hand, “Stop! I am here!” The creature halted and flourished a long spear. “What monster are you?” Pilgrim asked. It answered only by brandishing its weapon. Pilgrim asked again, with the same result. “Deaf and mute, are you? Taste my staff!” The monster parried fearlessly. They fought back and forth, high and low in the sky, until the third watch without a victor. Watching from Li's courtyard, Bajie and Sha Monk saw that the creature only parried and made no attack; Pilgrim's staff never strayed far from its head. “Sha Monk, guard Master,” said Bajie. “I'll help. We mustn't let that monkey take all the credit and the first cup of wine.”
The Idiot rose on a cloud and struck with his rake. The creature held him off with a second spear, the two spears flashing like snakes and lightning. “Fine spear-work!” Bajie said. “Not the Mountain-Behind spear, but the Coiling-Silk spear; not the Ma-family spear, but the Soft-Shaft spear.” “Nonsense,” said Pilgrim. “What's a Soft-Shaft spear?” “I see the points parrying us, but no shafts. Where can it be holding them?” “Perhaps. The creature cannot talk; it may not have attained human form, and its yin nature is still strong. At daybreak the yang breath will grow, and it will flee. Pursue it then. Don't let it go.” Bajie agreed.
At first light the creature turned to flee. The brothers chased it toward Seven Wonders Mountain and the Alley of Rotten Persimmons. A foul stench struck them. “Who emptied a privy here?” Bajie groaned. “I can't bear this stink!” “Keep chasing!” Pilgrim cried, holding his nose. The monster crossed the mountain and revealed its true form: a great red-scaled python. Look:
Its eyes shoot rays like morning stars;Its nostrils breathe the mist of dawn.Teeth rank close together like steel swords;Curved claws hook like gold.A fleshy horn crowns its head, made of a thousand agates;Its red scales seem tiled from countless pieces of rouge.Coiled on the ground, it resembles a brocade quilt;Flying in the sky, a rainbow.Where it rests, a rank vapor rises;When it moves, red clouds shroud its body.So vast that those on either side cannot see each other;So long it stretches across the whole mountain.
“A snake like that could eat five hundred people in a meal and still be hungry,” Bajie said. “Its soft-shaft spears were its two forked tongues,” Pilgrim replied. “We've tired it out. Let's strike from behind.” Bajie raced after it with his rake, but the monster slipped into a hole, leaving seven or eight feet of tail outside. Bajie dropped his rake and seized the tail. “Got you!” He hauled with all his strength but could not shift it. “Let it go in,” Pilgrim laughed. “I have a plan. Stop pulling a snake backward.” Bajie released it, and the tail vanished. “Half the creature was ours! Now it's gone. How will you get it out?” “It's too big to turn inside that narrow tunnel. It must go straight through to a second exit. Block that exit while I attack here.”
The Idiot hurried around the mountain and found another hole. Before he could plant his feet, Pilgrim thrust his staff into the first entrance. The snake shot out behind, striking Bajie with its tail. He fell and lay in pain. Pilgrim found the tunnel empty and ran after it, calling Bajie. Ashamed, the Idiot struggled up and swung his rake at the grass. “The monster's gone. What are you striking?” Pilgrim laughed. “I'm beating the grass to startle the snake,” said Bajie. “You fool. Chase it!”
Beyond a ravine they found the monster coiled up, head raised and mouth wide to swallow Bajie. The Idiot retreated, but Pilgrim went forward and was swallowed whole. Bajie beat his chest and stamped. “Brother, you're done for!” “Don't worry. I'll make it into a bridge for you,” Pilgrim called from its belly, bracing his staff. The snake arched like a rainbow above the road. “It looks like a bridge,” said Bajie, “but no one would dare cross it.” “Then I'll make you a boat.” Pilgrim pressed the staff against its belly. The snake's belly sank flat and its head rose like a boat's prow. “It looks like a boat, but without sail or mast the wind won't move it.” “Get aside. I'll give it a wind.” Pilgrim thrust his staff upward through its back, raising five or seven zhang of it like a mast. The snake shot forward in pain faster than wind could drive a ship. It raced back down the mountain over twenty li before collapsing dead in the dust. Bajie caught up and rained blows on it with his rake. Pilgrim climbed out through the wound. “It's dead, Idiot. Why keep striking?” “Brother, I've always enjoyed beating a dead snake.” They gathered their weapons, took its tail, and dragged it home.
At Tuoluo Village, old Li told Tripitaka, “Your two disciples have been gone all night. Surely the monster killed them.” “I doubt it. Let's go and look.” Soon Pilgrim and Bajie came shouting, hauling the huge python. The villagers rejoiced. Men, women, old and young bowed. “This was the creature that killed our people. By your powers you have destroyed it. Now we can live in peace!”
Grateful households invited the travelers to stay and offered rewards. Only after five or seven days of pleading to leave were they allowed onward. Since they would take no money or goods, families prepared food and fruit for their journey, brought mules and horses, flowers and colored flags, and accompanied them. Seven or eight hundred people went to see them off from the five hundred households.
They traveled happily to the entrance of the Alley of Rotten Persimmons on Seven Wonders Mountain. Tripitaka smelled the filth and saw the road blocked. “Wukong, how can we cross?” “This really is hard,” Pilgrim said, holding his nose. Tears filled Tripitaka's eyes. Old Li came forward. “Don't worry, sir. Since your disciples saved our village, we have agreed to make another good road to carry you across.” “You speak without thinking,” Pilgrim laughed. “You said the road through this mountain is eight hundred li. You aren't the divine soldiers of Great Yu, able to carve through mountains. We must do the work ourselves.” “How?” asked Tripitaka, dismounting. “To cross now is hard, and to make a new road harder. We must use the old alley; the trouble is that no one may bring us food.” “However long you stay, we can feed four men,” said Li. “Then prepare two shi of cooked rice and steamed cakes and buns. Let our long-snouted monk eat his fill, become a giant pig, and root open the old road. You ride, Master, while we support you.”
“So you all stay clean while I alone must get filthy?” Bajie protested. “If you clear the alley and lead me across,” said Tripitaka, “you shall have chief credit.” Bajie smiled. “Master and good people, do not laugh. I know thirty-six transformations. I cannot easily become something light and graceful that flies, but I can become a mountain, tree, boulder, mound, mangy elephant, huge pig, buffalo, or camel. When my body grows, so does my appetite. Feed me first, and I can work.” “We have provisions, fruit, flatbreads, and buns to feed the workers who were going to make the road. Take them all. We'll send more from the village when you're underway.” Delighted, Bajie took off his black robe, set down his nine-toothed rake, and said, “Don't laugh at this dirty work.”
The Idiot formed a sign, shook himself, and became a huge pig. Truly:
Long-snouted and short-haired, with thick fat on his flanks;He fed on medicinal shoots in the mountains as a child.His face is black, his round eyes like sun and moon;His round head and great ears resemble banana leaves.He has cultivated bones as firm and enduring as heaven,And refined a hide as strong as iron.His snout snorts deeply; his throat grunts and bellows.Four white hooves rise a thousand feet;His bristled body is over a hundred zhang long.People have seen fat pigs on earth,But never such a pig spirit as this.The Tang monk and all his company praiseThe mighty powers of Marshal Tianpeng.
Pilgrim had the villagers pile their provisions together. The Idiot devoured them all, cooked and uncooked alike, then began rooting out the road. Pilgrim told Sha Monk to go barefoot and carry the baggage carefully, and seated his master securely in the saddle. He took off his own shoes and told the villagers to return and send more food if they cared for Bajie. Most of the seven or eight hundred escorts had mules and horses and raced back to make it; three hundred on foot watched from below the mountain. The village was thirty li from the mountain, and the journey there and back for food added some sixty li; by then the travelers were far ahead. The villagers hurried their pack animals through the alley and caught up the following day. “Wait, lords! We have brought food!” Tripitaka thanked the faithful people and stopped Bajie to eat and regain his strength. After rooting for two days, Bajie was hungry indeed. The villagers had brought seven or eight shi of rice and flour dishes. He ate them in a single meal, without distinction, and resumed clearing the road. Tripitaka, Pilgrim, and Sha Monk thanked their helpers and parted. Truly:
The villagers of Tuoluo return to their homes;Bajie roots through the mountain alley.Divine powers support Tripitaka's faithful heart;Wukong's magic makes the demons yield.A thousand years of rotting persimmons are cleared today;The alley of Seven Wonders opens at last.The dust and desires of the six senses are cut away;Unhindered and safe, they may worship at the lotus dais.
How far did they still have to go, and what monsters would they meet? Listen to the next chapter to find out.
Chapter 68
Traditional Chinese
第六十八回 朱紫國唐僧論前世 孫行者施為三折肱
善正萬緣收，名譽傳揚四部洲。智慧光明登彼岸，颼颼，靉靉雲生天際頭。諸佛共相酬，永住瑤臺萬萬秋。打破人間蝴蝶夢，休休，滌淨塵氛不惹愁。
話表三藏師徒洗污穢之衚衕，上逍遙之道路，光陰迅速，又值炎天。正是：
海榴舒錦彈，荷葉綻青盤。兩路綠楊藏乳燕，行人避暑扇搖紈。
進前行處，忽見有一城池相近。三藏勒馬叫：「徒弟們，你看那是甚麼去處？」行者道：「師父原來不識字，虧你怎麼領唐王旨意離朝也？」三藏道：「我自幼為僧，千經萬典皆通，怎麼說我不識字？」行者道：「既識字，怎麼那城頭上杏黃旗，明書三個大字，就不認得，卻問是甚去處何也？」三藏喝道：「這潑猴胡說。那旗被風吹得亂擺，縱有字也看不明白。」行者道：「老孫偏怎看見？」八戒、沙僧道：「師父，莫聽師兄搗鬼。這般遙望，城池尚不明白，如何就見是甚字號？」行者道：「卻不是『朱紫國』三字？」三藏道：「朱紫國必是西邦王位，卻要倒換關文。」行者道：「不消講了。」
不多時，至城門下馬，過橋，入進三層門裡，真個好個皇州，但見：
門樓高聳，垛疊齊排。周圍活水通流，南北高山相對。六街三市貨資多，萬戶千家生意盛。果然是個帝王都會處，天府大京城。絕域梯航至，遐方玉帛盈。形勝連山遠，宮垣接漢清。三關嚴鎖鑰，萬古樂昇平。
師徒們在那大街市上行時，但見人物軒昂，衣冠齊整，言語清朗，真不亞大唐世界。那兩邊做買做賣的，忽見豬八戒相貌醜陋，沙和尚面黑身長，孫行者臉毛額廓，丟了買賣，都來爭看。三藏只叫：「不要撞禍，低著頭走。」八戒遵依，把個蓮蓬嘴揣在懷裡；沙僧不敢仰視；惟行者東張西望，緊隨唐僧左右。那些人有知事的，看看兒就回去了。有那遊手好閑的，並那頑童們，烘烘笑笑，都上前拋瓦丟磚，與八戒作戲。唐僧捏著一把汗，只教：「莫要生事。」那獃子不敢擡頭。
不多時，轉過隅頭，忽見一座門牆，上有「會同館」三字。唐僧道：「徒弟，我們進這衙門去也。」行者道：「進去怎的？」唐僧道：「會同館乃天下通會通同之所，我們也打攪得。且到裡面歇下，待我見駕，倒換了關文，再趕出城走路。」八戒聞言，掣出嘴來，把那些隨看的人諕倒了數十個。他上前道：「師父說的是，我們且到裡邊藏下，免得這夥鳥人噪嚷。」遂進館去。那些人方漸漸而退。
卻說那館中有兩個大使，乃是一正一副，都在廳上查點人夫，要往那裡接官。忽見唐僧來到，個個心驚，齊道：「是甚麼人？是甚麼人？往那裡走？」三藏合掌道：「貧僧乃東土大唐駕下差往西天取經者。今到寶方，不敢私過，有關文欲倒驗放行，權借高衙暫歇。」那兩個館使聽言，屏退左右，一個個整冠束帶，下廳迎上相見。即命打掃客房安歇，教辦清素支應。三藏謝了。二官帶領人夫，出廳而去。手下人請老爺客房安歇，三藏便走。行者恨道：「這廝憊懶，怎麼不讓老孫在正廳？」三藏道：「他這裡不服我大唐管屬，又不與我國相連，況不時又有上司過客來往，所以不好留此相待。」行者道：「這等說，我偏要他相待。」
正說處，有管事的送支應來，乃是一盤白米、一盤白麵、兩把青菜、四塊豆腐、兩個麵觔、一盤乾筍、一盤木耳。三藏教徒弟收了，謝了管事的。管事的道：「西房裡有乾淨鍋灶，柴火方便，請自去做飯。」三藏道：「我問你一聲：國王可在殿上麼？」管事的道：「我萬歲爺爺久不上朝，今日乃黃道良辰，正與文武多官議出黃榜。你若要倒換關文，趁此急去，還趕上；到明日，就不能夠了，不知還有多少時伺候哩。」三藏道：「悟空，你們在此安排齋飯，等我急急去驗了關文回來，吃了走路。」八戒急取出袈裟關文。三藏整束了進朝，只是吩咐徒弟，不可出外去生事。
不一時，已到五鳳樓前。說不盡那殿閣崢嶸，樓臺壯麗。直至端門外，煩奏事官轉達天廷，欲倒驗關文。那黃門官果至玉階前啟奏道：「朝門外有東土大唐欽差一員僧，前往西天雷音寺拜佛求經，欲倒換通關文牒，聽宣。」國王聞言，喜道：「寡人久病，不曾登基。今上殿出榜招醫，就有高僧來國。」即傳旨宣至階下。三藏即禮拜俯伏。國王又宣上金殿賜坐，命光祿寺辦齋。三藏謝了恩，將關文獻上。
國王看畢，十分歡喜道：「法師，你那大唐，幾朝君正？幾輩臣賢？至於唐王，因甚作疾回生，著你遠涉山川求經？」這長老因問，即欠身合掌道：「貧僧那裡：
三皇治世，五帝分倫。堯舜正位，禹湯安民。成周子眾，各立乾坤。倚強欺弱，分國稱君。邦君十八，分野邊塵。後成十二，宇宙安淳。因無車馬，卻又相吞。七雄爭勝，六國歸秦。天生魯沛，各懷不仁。江山屬漢，約法欽遵。漢歸司馬，晉又紛紜。南北十二，宋齊梁陳。列祖相繼，大隋紹真。賞花無道，塗炭多民。我王李氏，國號唐君。高祖晏駕，當今世民。河清海晏，大德寬仁。茲因長安城北，有個怪水龍神，刻減甘雨，應該損身。夜間託夢，告王救迍。王言准赦，早召賢臣。款留殿內，慢把棋輪。時當日午，那賢臣夢斬龍身。」
國王聞言，忽作呻吟之聲，問道：「法師，那賢臣是那邦來者？」三藏道：「就是我王駕前丞相，姓魏名徵。他識天文，知地理，辨陰陽，乃安邦立國之大宰輔也。因他夢斬了涇河龍王，那龍王告到陰司，說我王許救又殺之，故我王遂得促病，漸覺身危。魏徵又寫書一封，與我王帶至陰司，寄與酆都城判官崔珏。少時，唐王身死，至三日復得回生。虧了魏徵，感崔判官改了文書，加王二十年壽。今要做水陸大會，故遣貧僧遠涉道途，詢求諸國，拜佛祖，取《大乘經》三藏，超度孽苦昇天也。」那國王又呻吟嘆道：「誠乃是天朝大國，君正臣賢。似我寡人久病多時，並無一臣拯救。」長老聽說，偷睛觀看，見那皇帝面黃肌瘦，形脫神衰。長老正欲啟問，有光祿寺官奏請唐僧奉齋。王傳旨，教「在披香殿，連朕之膳擺下，與法師同享。」三藏謝了恩，與王同進膳進齋不題。
卻說行者在會同館中，著沙僧安排茶飯，並整治素菜。沙僧道：「茶飯易煮，蔬菜不好安排。」行者問道：「如何？」沙僧道：「油、鹽、醬、醋俱無也。」行者道：「我這裡有幾文襯錢，教八戒上街買去。」那獃子躲懶道：「我不敢去，嘴臉欠俊，恐惹下禍來，師父怪我。」行者道：「公平交易，又不化他，又不搶他，何禍之有？」八戒道：「你才不曾看見獐智？在這門前扯出嘴來，把人諕倒了十來個；若到鬧市叢中，也不知諕殺多少人哩。」行者道：「你只知鬧市叢中，你可曾看見那市上賣的是甚麼東西？」八戒道：「師父只教我低著頭，莫撞禍，實是不曾看見。」行者道：「酒店、米鋪、磨坊並綾羅雜貨不消說，著然又好茶房、麵店、大燒餅、大饝饝，飯店又有好湯飯、好椒料、好蔬菜，與那異品的糖糕、蒸酥、點心、𩜇子、油食、蜜食，……無數好東西，我去買些兒請你如何？」那獃子聞說，口內流涎，喉嚨裡嘓嘓的嚥唾，跳起來道：「哥哥，這遭我擾你，待下次趲錢，我也請你回席。」行者暗笑道：「沙僧，好生煮飯，等我們去買調和來。」沙僧也知是耍獃子，只得順口應承道：「你們去，須是多買些，吃飽了來。」那獃子撈個碗盞拿了，就跟行者出門。有兩個在官人問道：「長老那裡去？」行者道：「買調和。」那人道：「這條街往西去，轉過拐角鼓樓，那鄭家雜貨店，憑你買多少，油、鹽、醬、醋、薑、椒、茶葉俱全。」
他二人攜手相攙，徑上街西而去。行者過了幾處茶房，幾家飯店，當買的不買，當吃的不吃。八戒叫道：「師兄，這裡將就買些用罷。」那行者原是耍他，那裡肯買，道：「賢弟，你好不經紀，再走走，揀大的買吃。」兩個人說說話兒，又領了許多人跟隨爭看。不時到了鼓樓邊，只見那樓下無數人喧嚷，擠擠挨挨，填街塞路。八戒見了道：「哥哥，我不去了。那裡人嚷得緊，只怕是拿和尚的，又況是面生可疑之人，拿了去，怎的了？」行者道：「胡談！和尚又不犯法，拿我怎的？我們走過去，到鄭家店買些調和來。」八戒道：「罷罷罷，我不撞禍。這一擠到人叢裡，把耳朵捽了兩拄，諕得他跌跌爬爬，跌死幾個，我倒償命哩！」行者道：「既然如此，你在這壁根下站定，等我過去買了回來，與你買素麵、燒餅吃罷。」那獃子將碗盞遞與行者，把嘴拄著牆根，背著臉，死也不動。
這行者走至樓邊，果然擠塞。直挨入人叢裡聽時，原來是那皇榜張掛樓下，故多人爭看。行者擠到近處，閃開火眼金睛，仔細看時，那榜上卻云：
朕西牛賀洲朱紫國王，自立業以來，四方平服，百姓清安。近因國事不祥，沉痾伏枕，淹延日久難痊。本國太醫院屢選良方，未能調治。今出此榜文，普招天下賢士。不拘北往東來，中華外國，若有精醫藥者，請登寶殿，療理朕躬。稍得病愈，願將社稷平分，決不虛示。為此出給張掛。須至榜者。
覽畢，滿心歡喜道：「古人云：『行動有三分財氣。』早是不在館中獃坐。即此不必買甚調和，且把取經事寧耐一日，等老孫做個醫生耍耍。」
好大聖，彎倒腰，丟了碗盞，拈一撮土，往上灑去，念聲咒語，使個隱身法，輕輕的上前揭了榜。朝著巽地上吸口仙氣吹來，立起一陣旋風，將人都吹散。他卻回身，徑到八戒站處，只見那獃子嘴拄著牆根，卻是睡著了一般。行者更不驚他，將榜文摺了，輕輕揣在他懷裡，拽轉步，先往會同館去了不題。
卻說那樓下眾人見風起時，各各蒙頭閉眼。不覺風過時，沒了皇榜，眾皆悚懼。那榜原有十二個太監、十二個校尉早朝領出，才掛不上三個時辰，被風吹去，戰兢兢左右追尋，忽見豬八戒懷中露出個紙邊兒來。眾人近前道：「你揭了榜來耶？」那獃子猛擡頭，把嘴一𢵮。諕得那幾個校尉踉踉蹡蹡，跌倒在地。他卻轉身要走，又被面前幾個膽大的扯住道：「你揭了招醫的皇榜，還不進朝醫治我萬歲去，卻待何往？」那獃子慌慌張張道：「你兒子便揭了皇榜，你孫子便會醫治。」校尉道：「你懷中揣的是甚？」獃子卻才低頭看時，真個有一張字紙。展開一看，咬著牙罵道：「那猢猻害殺我也。」恨一聲，便要扯破。早被眾人架住道：「你是死了。此乃當今國王出的榜文，誰敢扯壞？你既揭在懷中，必有醫國之手，快同我去。」八戒喝道：「汝等不知。這榜不是我揭的，是我師兄孫悟空揭的。他暗暗揣在我懷中，他卻丟下我去了。若得此事明白，我與你尋他去。」眾人道：「說甚麼亂話？現鐘不打打鑄鐘？你現揭了榜文，教我們尋誰？不管你，扯了去見主上。」那夥人不分清白，將獃子推推扯扯。這獃子立定腳，就如生了根一般，十來個人也弄他不動。八戒道：「汝等不知高低，再扯一會，扯得我獃性子發了，你卻休怪。」
不多時，鬧動了街坊，將他圍繞。內有兩個年老的太監道：「你這相貌稀奇，聲音不對，是那裡來的，這般村強？」八戒道：「我們是東土差往西天取經的。我師父乃唐王御弟法師，卻才入朝，倒換關文去了。我與師兄來此買辦調和，我見樓下人多，未曾敢去，是我師兄教我在此等候。他原來見有榜文，弄陣旋風揭了，暗揣我懷內，先去了。」那太監道：「我先前見個白面胖和尚，徑奔朝門而去，想就是你師父？」八戒道：「正是，正是。」太監道：「你師兄往那裡去了？」八戒道：「我們一行四眾，師父去倒換關文，我三眾並行囊、馬匹俱歇在會同館。師兄弄了我，他先回館中去了。」太監道：「校尉不要扯他，我等同到館中，便知端的。」八戒道：「你這兩個奶奶知事。」眾校尉道：「這和尚委不識貨，怎麼趕著公公叫起奶奶來耶？」八戒笑道：「不羞，你這反了陰陽的。他二位老媽媽兒，不叫他做婆婆、奶奶，倒叫他做公公？」眾人道：「莫弄嘴，快尋你師兄去。」
那街上人吵吵鬧鬧，何止三五百，共扛到館門首。八戒道：「列位住了。我師兄卻不比我任你們作戲。他卻是個猛烈認真之士。汝等見了，須要行個大禮，叫他聲孫老爺，他就招架了；不然啊，他就變了嘴臉，這事卻弄不成也。」眾太監、校尉俱道：「你師兄果有手段，醫好國王，他也該有一半江山，我等合該下拜。」
那些閑雜人都在門外諠譁。八戒領著一行太監、校尉，徑入館中。只聽得行者與沙僧在客房裡正說那揭榜之事耍笑哩。八戒上前扯住，亂嚷道：「你可成個人？哄我去買素麵、燒餅、饝饝我吃，原來都是空頭。又弄旋風，揭了甚麼皇榜，暗暗的揣在我懷裡，拿我裝胖。這可成個弟兄？」行者笑道：「你這獃子，想是錯了路，走向別處去。我過鼓樓，買了調和，急回來尋你不見，我先來了。在那裡揭甚皇榜？」八戒道：「現在看榜的官員在此。」說不了，只見那幾個太監、校尉朝上禮拜道：「孫老爺，今日我王有緣，天遣老爺下降。是必大展經綸手，微施三折肱，治得我王病愈，江山有分，社稷平分也。」行者聞言，正了聲色，接了八戒的榜文，對眾道：「你們想是看榜的官麼？」太監叩頭道：「奴婢乃司禮監內臣。這幾個是錦衣校尉。」行者道：「這招醫榜，委是我揭的，故遣我師弟引見。既然你主有病，常言道： 『藥不輕賣，病不討醫。』你去教那國王親來請我，我有手到病除之功。」太監聞言，無不驚駭。校尉道：「口出大言，必有度量。我等著一半在此啞請，著一半入朝啟奏。」
當分了四個太監、六個校尉，更不待宣召，徑入朝，當階奏道：「主公萬千之喜。」那國王正與三藏膳畢清談，忽聞此奏，問道：「喜自何來？」太監奏道：「奴婢等早領出招醫皇榜，鼓樓下張掛。有東土大唐遠來取經的一個聖僧孫長老揭了，現在會同館內，要王親自去請他，他有手到病除之功。故此特來啟奏。」國王聞言，滿心歡喜，就問唐僧道：「法師有幾位高徒？」三藏合掌答曰：「貧僧有三個頑徒。」國王問：「那一位高徒善醫？」三藏道：「實不瞞陛下說，我那頑徒，俱是山野庸才，只會挑包背馬，轉澗尋波，帶領貧僧登山涉嶺，或者到峻險之處，可以伏魔擒怪，捉虎降龍而已，更無一個能知藥性者。」國王道：「法師何必太謙？朕當今日登殿，幸遇法師來朝，誠天緣也。高徒既不知醫，他怎肯揭我榜文，教寡人親迎？斷然有醫國之能也。」叫：「文武眾卿，寡人身虛力怯，不敢乘輦。汝等可替寡人，俱到朝外，敦請孫長老，看朕之病。汝等見他，切不可輕慢，稱他做『神僧孫長老』，皆以君臣之禮相見。」
那眾臣領旨，與看榜的太監、校尉徑至會同館，排班參拜。諕得那八戒躲在廂房，沙僧閃於壁下。那大聖看他坐在當中，端然不動。八戒暗地裡怨惡道：「這猢猻活活的折殺也。怎麼這許多官員禮拜，更不還禮，也不站將起來？」不多時，禮拜畢，分班啟奏道：「上告神僧孫長老：我等俱朱紫國王之臣，今奉王旨，敬以潔禮參請神僧，入朝看病。」行者方才立起身來，對眾道：「你王如何不來？」眾臣道：「我王身虛力怯，不敢乘輦，特令臣等行代君之禮，拜請神僧也。」行者道：「既如此說，列位請前行，我當隨至。」眾臣各依品從，作隊而走。行者整衣而起。八戒道：「哥哥，切莫攀出我們來。」行者道：「我不攀你，只要你兩個與我收藥。」沙僧道：「收甚麼藥？」行者道：「凡有人送藥來與我，照數收下，待我回來取用。」二人領諾不題。
這行者即同多官頃間便到。眾臣先走，奏知那國王，高捲珠簾，閃龍睛鳳目，開金口御言，便問：「那一位是神僧孫長老？」行者進前一步，厲聲道：「老孫便是。」那國王聽得聲音兇狠，又見相貌刁鑽，諕得戰兢兢，跌在龍床之上。慌得那女官內宦，急扶入宮中。道：「諕殺寡人也！」眾官都嗔怨行者道：「這和尚怎麼這等粗魯村疏？怎敢就擅揭榜？」
行者聞言，笑道：「列位錯怪了我也。若像這等慢人，你國王之病，就是一千年也不得好。」眾臣道：「人生能有幾多陽壽？就一千年也還不好？」行者道：「他如今是個病君，死了是個病鬼，再轉世也還是個病人，卻不是一千年也還不好？」眾臣怒曰：「你這和尚甚不知禮，怎麼敢這等滿口胡柴？」行者笑道：「不是胡柴，你都聽我道來：
醫門理法至微玄，大要心中有轉旋。望聞問切四般事，缺一之時不備全：第一望他神氣色，潤枯肥瘦起和眠；第二聞聲清與濁，聽他真語及狂言；三問病原經幾日，如何飲食怎生便；四才切脈明經絡，浮沉表裡是何般。我不望聞並問切，今生莫想得安然。」
那兩班文武叢中，有太醫院官，一聞此言，對眾稱揚道：「這和尚也說得有理。就是神仙看病，也須望、聞、問、切，謹合著神聖功巧也。」
眾官依此言，著近侍傳奏道：「長老要用望、聞、問、切之理，方可認病用藥。」那國王睡在龍床上，聲聲喚道：「叫他去罷，寡人見不得生人面了。」近侍的出宮來道：「那和尚，我王旨意，教你去罷，見不得生人面哩。」行者道：「若見不得生人面啊，我會懸絲診脈。」眾官暗喜道：「懸絲診脈，我等耳聞，不曾眼見。再奏去來。」那近侍的又入宮奏道：「主公，那孫長老不見主公之面，他會懸絲診脈。」國王心中暗想道：「寡人病了三年，未曾試此，宣他進來。」近侍的即忙傳出道：「主公已許他懸絲診脈，快宣孫長老進宮診視。」
行者卻就上了寶殿。唐僧迎著罵道：「你這潑猴，害了我也。」行者笑道：「好師父，我倒與你壯觀，你返說我害你？」三藏喝道：「你跟我這幾年，那曾見你醫好誰來？你連藥性也不知，醫書也未讀，怎麼大膽撞這個大禍？」行者笑道：「師父，你原來不曉得。我有幾個草頭方兒，能治大病，管情醫得他好便了。就是醫殺了，也只問得個庸醫殺人罪名，也不該死，你怕怎的！不打緊，不打緊，你且坐下，看我的脈理如何？」長老又道：「你那曾見《素問》、《難經》、《本草》、《脈訣》是甚般章句，怎生註解？就這等胡說亂道，會甚麼懸絲診脈？」行者笑道：「我有金線在身，你不曾見哩。」即伸手下去，尾上拔了三根毫毛，捻一把，叫聲：「變！」即變作三條絲線，每條各長二丈四尺，按二十四氣，托於手內，對唐僧道：「這不是我的金線？」近侍宦官在傍道：「長老且休講口，請入宮中診視去來。」行者別了唐僧，隨著近侍入宮看病。正是那：
心有秘方能治國，內藏妙訣註長生。
畢竟這去不知看出甚麼病來，用甚麼藥品。欲知端的，且聽下回分解。
English
Tripitaka Speaks of Former Lives in the Kingdom of Zhuzi; Pilgrim Sun Proves That Practice Makes a Healer
All blessings gather where goodness is true;Honor spreads throughout the four continents.Wisdom's light reaches the further shore;Clouds rise softly across the edge of heaven.All Buddhas share their gifts,Dwelling forever upon jeweled terraces.Break the butterfly dream of earthly life;Wash the dust away, and be free from care.
Having passed through the filthy alley onto a free and easy road, Tripitaka and his disciples journeyed on. Time flew; summer's heat arrived. It was a season when:
Pomegranate flowers open like embroidered balls;Lotus leaves unfold like green plates.Young swallows shelter among willows by the road;Travelers fan themselves to ward off heat.
A city came into view. Tripitaka reined in his horse. “Disciples, what is that place?” “Master, you must be unable to read,” Pilgrim said. “How did you come to lead a mission for the Tang king?” “Since childhood I have studied thousands of scriptures. How can you say I cannot read?” “Then why ask about the city? There are three large characters on that apricot-yellow banner above it.” “Brazen ape! The flag is flapping in the wind. How could anyone read it?” “I can.” “Don't listen to him, Master,” said Bajie and Sha Monk. “The city itself is still indistinct at this distance. How can he read the writing?” “It says ‘Kingdom of Zhuzi,’” Pilgrim answered. “Then we will need the king to stamp our papers,” Tripitaka said. “Of course,” said Pilgrim.
Before long they dismounted, crossed a bridge, and passed through three gates into the capital. A fine royal city:
High gate towers rise over orderly battlements;Running water encircles the walls, mountains face each other north and south.Goods fill the six streets and three markets;Business thrives in thousands upon thousands of homes.Truly a royal capital, a great city blessed by heaven.Ships and caravans arrive from the edges of the world;Distant countries offer jade and silk.Its strong position reaches far among the hills;Its palace walls rise toward the clear stars.Three fortified gates are securely barred;May peace endure through all ages.
On the broad market street, the people carried themselves proudly, dressed neatly, and spoke clearly; the city was no less splendid than Tang. When merchants saw Bajie's ugly face, Sha Monk's tall dark figure, and Pilgrim's hairy face, they abandoned their stalls to stare. “Keep your heads down and don't start trouble,” Tripitaka urged. Bajie tucked his lotus-bud snout against his chest; Sha Monk kept his eyes low. Only Pilgrim looked about as he followed his master. Sensible people moved on after a glance, but idlers and unruly children laughed and threw tiles and bricks to tease Bajie. Tripitaka broke into a sweat, begging them not to cause trouble, and the Idiot did not raise his head.
Around a corner they saw a gate marked “Hostel for Visiting Envoys.” “We should go in,” Tripitaka said. “Why?” asked Pilgrim. “This hostel receives guests from across the world. We may rest there while I meet the king to renew our papers, then leave the city.” Bajie lifted his snout, startling a dozen spectators into falling over. “Master is right. Let's shelter inside from this noisy crowd.” Once they entered, the crowd dispersed.
The hostel's chief and deputy envoys were checking a list of servants for a visiting official. At sight of Tripitaka they called, “Who are you? Where are you going?” He folded his hands. “I am a monk sent from Great Tang to seek scriptures in the west. I cannot cross your realm without permission. May I rest here briefly while my papers are inspected?” The envoys sent their attendants away, straightened their caps and belts, and descended to greet him. They ordered a guest room cleaned and vegetarian food prepared, then left with their servants. An attendant showed the travelers their room. “Why won't these lazy officials let us sit in the main hall?” Pilgrim complained. “This country is neither a Tang possession nor our neighbor,” Tripitaka said. “Senior officials and guests pass through often; they cannot receive us there.” “They will, if I have my way,” said Pilgrim.
A steward brought a tray of white rice, flour, two bundles of greens, four pieces of tofu, two pieces of wheat gluten, dried bamboo shoots, and wood-ear mushrooms. Tripitaka thanked him. “There is a clean stove, pots, and firewood in the western room. You may cook there.” “Is the king in court?” Tripitaka asked. “Our sovereign has not attended court for some time. Today is an auspicious day, and he has come to discuss a royal proclamation with his ministers. If you need your papers stamped, hurry and you may still catch him. By tomorrow he may be absent for who knows how long.” “Wukong, prepare the meal. I'll have the papers checked and return to eat before we leave.” Bajie brought his cassock and documents. Tripitaka dressed and went to court, warning his disciples not to cause trouble outside.
He soon reached the Five-Phoenix Tower amid lofty palaces. At the palace gate he asked an official to report his request. A court officer announced, “A monk sent from Great Tang in the east seeks scriptures at the Thunderclap Monastery in the west. He asks Your Majesty to renew his travel papers.” “After a long illness,” said the pleased king, “I have come to court today to summon a physician. Now a holy monk has arrived as well.” He had Tripitaka admitted. The elder bowed at the foot of the stairs. The king invited him to sit in the golden hall and ordered a vegetarian meal. Thanking him, Tripitaka presented his papers.
After reading them, the king asked, “Master, how many generations of upright kings and worthy ministers has Tang known? And why did your king fall ill and return to life, sending you across mountains and rivers for scriptures?” The elder bowed and began:
“The Three Sovereigns ruled the world; the Five Emperors set its orders.Yao and Shun held the throne; Yu and Tang brought peace to the people.The sons of Zhou grew numerous and raised their own realms;The strong oppressed the weak and claimed kingship.Eighteen lords divided the borderlands;At last twelve brought the world a measure of peace.Without chariots and horses they swallowed one another still;Seven powers fought until six kingdoms fell to Qin.From the lands of Lu and Pei came men of fierce ambition;The realm passed to Han, whose laws commanded respect.Han yielded to Sima; Jin dissolved into strife;North and south were divided among twelve houses:Song, Qi, Liang, and Chen succeeded one another;At length Great Sui restored the line.Its pleasure-loving ruler cared nothing for the people,And many suffered bitterly.Our king's house bears the name Li and rules as Tang.After Gaozu died, Shimin became our sovereign.Rivers run clear, seas rest calm; his virtue is generous.But near Chang'an a strange dragon of the watersWithheld the sweet rain and was fated to die.In a dream at night he begged the king for help;The king agreed and summoned a worthy minister.He kept him at court, playing chess until noon,But the minister beheaded the dragon in a dream.”
The king gave a pained groan. “Where did that minister come from?” “He is our king's chancellor, Wei Zheng, learned in stars, earth, yin and yang: a great minister who brings order to the realm. When he killed the Dragon King of the Jing River in his dream, the dragon accused our king before the judges below: the king had promised to save him but had him slain. Our king fell dangerously ill. Wei Zheng gave him a letter for Judge Cui Jue of Fengdu in the underworld. The Tang king died, but returned after three days. Thanks to Wei Zheng's letter, Judge Cui amended the register and gave him twenty additional years. Now he is holding a great rite for the living and the dead. He sent me far through many countries for the three collections of Mahayana scripture from the Buddha, to deliver suffering souls to heaven.” The king groaned again. “Yours is a mighty country with a just king and worthy ministers. I have been ill a long time, and no minister can save me.” Tripitaka looked closely: the king was yellow-faced and thin, his strength and spirit diminished. He was about to ask more when the royal kitchens announced the meal. The king had it served with his own food in the Fragrant Palace and dined with Tripitaka.
At the hostel Pilgrim told Sha Monk to make tea, rice, and vegetables. “Rice is easy,” said Sha Monk, “but we have no oil, salt, sauce, or vinegar.” “I have a little money. Bajie can buy some.” “I won't go. My face is ugly and I may cause trouble, then Master will blame me.” “We're paying, not begging or robbing. What trouble?” “When I lifted my snout outside, a dozen people fell over. How many would I frighten in a crowded market?” “Did you notice what they sell there?” “Master told me to keep my head down. I saw nothing.” “Apart from wine shops, rice sellers, mills, silks, and other goods, there are tearooms, noodle shops, fine flatbreads and great buns, restaurants with rich rice soups, spices and vegetables, rare sweet cakes, steamed pastries, snacks, fried and honeyed treats, and more than I could count. Shall I buy you some?” Bajie began to salivate. “Brother, I'll accept your treat! I'll return it when I have some money.” Pilgrim laughed to himself. “Cook the rice, Sha Monk. We'll buy seasonings.” Sha Monk understood the trick and told them to buy plenty. Bajie took a bowl and followed Pilgrim outside. Two attendants directed them west along the street past the corner by the Drum Tower to Zheng's general store for oil, salt, sauce, vinegar, ginger, pepper, and tea.
They walked west, arm in arm. Pilgrim passed several tearooms and restaurants without buying anything. “Let's buy some food here,” Bajie urged. Pilgrim wanted only to tease him. “Be a discerning shopper. Let's find the best.” They drew a crowd of onlookers as they walked. At the Drum Tower the street was packed. “I'm not going,” Bajie said. “Perhaps they're arresting monks, and as strangers we'll be suspect.” “Monks have broken no law. Let's pass through to Zheng's shop.” “No! In that crowd my ears would strike people and frighten them. If someone dies in the crush, I'll be blamed.” “Wait against this wall while I buy what we need. I'll bring you noodles and bread.” Bajie gave him the bowl and stood with his snout against the wall, facing away and refusing to move.
Pilgrim pushed through the crowd by the tower. A royal notice had just been posted. Reading it closely with his fiery eyes, he saw:
“I, the King of Zhuzi in Western Continent, have governed a peaceful realm since taking the throne. Recently I have been confined to bed by a severe illness that has long resisted cure. The royal physicians have tried many remedies without success. I therefore invite wise and skillful physicians from anywhere in the world, from China or abroad, to my palace to treat me. Should my health improve, I pledge to share half my realm with the healer. This promise is sincere. Let this proclamation be posted for all to see.”
Pilgrim rejoiced. “As they say, ‘Going out brings you some luck.’ Good thing I didn't sit in the hostel. We can forget the seasonings and delay the scripture journey for a day. I'll try being a physician.”
The Great Sage stooped, dropped the bowl, tossed a pinch of earth upward, recited a spell, and turned invisible. He took down the notice, blew immortal breath toward the southeast, and raised a whirlwind that scattered the crowd. At the wall Bajie seemed asleep with his snout pressed against it. Pilgrim quietly folded the paper, slipped it into the Idiot's robe, and returned to the hostel.
The people by the tower had covered their heads and shut their eyes in the wind. When it passed, the notice was gone. Twelve eunuchs and twelve guards had posted it that morning, less than three hours before. Searching desperately, they saw a corner of paper in Bajie's robe. “Did you take the notice?” Bajie lifted his head and thrust out his snout, making several guards stumble and fall. As he turned away, braver men seized him. “You took the proclamation for physicians. Come treat our king!” “Your son took the notice; your grandson knows medicine,” Bajie retorted. “What's in your robe?” He looked down and found the paper. Opening it, he cursed, “That monkey will be the death of me!” He tried to tear it, but the guards stopped him. “You'll die if you damage the king's proclamation! You must know how to cure him. Come with us.” “You don't understand. My brother Sun Wukong took it and hid it in my clothes. He left me here. Let me find him.” “You have the notice. Why would we seek someone else?” They pushed and pulled, but Bajie planted his feet like roots and ten men could not move him. “Keep pulling, and when my stubborn nature wakes, don't blame me.”
A crowd gathered. Two older eunuchs asked, “With such a strange face and voice, where are you from, and why act so rudely?” “We come from the east for scriptures in the west. Our master is a monk, sworn brother of the Tang king; he has gone to court to renew our papers. My brother and I came to shop, but I waited here because of the crowd. He took the notice by conjuring a wind, slipped it into my clothes, and left.” “I saw a fair-faced, plump monk go to the palace,” said a eunuch. “Was that your master?” “Yes.” “Where did your brother go?” “The other three of our party, horse, and baggage are at the Hostel for Visiting Envoys. He has gone back there.” “Stop dragging him,” the eunuch told the guards. “We'll go to the hostel and find out.” “You two grannies have good sense,” Bajie said. “Why call these gentlemen grannies?” the guards demanded. “They look like old women, so why should I call them gentlemen?” “Enough. Take us to your brother.”
Several hundred people noisily followed them to the hostel. “Wait,” Bajie warned. “My brother will not endure your jokes as I have. Bow respectfully and call him Lord Sun, or he'll show you another face and this business will come to nothing.” “If he cures the king and receives half the kingdom, we ought to bow,” the eunuchs and guards agreed.
The crowd remained outside while Bajie led the officials into the guest room. Pilgrim and Sha Monk were laughing about the stolen notice. “What sort of brother are you?” Bajie shouted. “You promised me noodles and bread, then raised a whirlwind and hid the king's notice in my clothes to make me look like a doctor!” “Idiot, you must have wandered away. I bought the seasonings at the Drum Tower and came back when I couldn't find you. What notice?” “Here are the officials.” The eunuchs and guards bowed. “Lord Sun, Heaven has blessed our king by bringing you here. Please use your healing skill to restore his health; he has promised half his kingdom.” Pilgrim grew grave, took the proclamation from Bajie, and asked if these men were the officials who had guarded it. “We are palace eunuchs and royal guards.” “I did take it and sent my brother to bring you here. If your king is ill, he must ask me himself. As the saying goes, ‘Do not sell medicine lightly or beg to treat a patient.’ If he comes, I can cure him as soon as I touch him.” The officials were startled. “Such confidence must rest on skill. Some of us will remain and invite him to wait while the rest report to the king.”
Four eunuchs and six guards entered court without awaiting a summons. “Great joy, Your Majesty!” The king had finished eating with Tripitaka and was talking with him. “What joy?” “We posted your call for physicians at the Drum Tower this morning. Elder Sun, a holy monk from Tang traveling for scriptures, has taken it. He is at the Hostel for Visiting Envoys and asks that you invite him yourself; he says he can cure you at a touch.” Delighted, the king asked Tripitaka how many disciples he had. “Three rough disciples,” he replied. “Which knows medicine?” “Your Majesty, they are men of the wilds. They carry baggage, tend the horse, find crossings and paths, and help me over mountains. In dangerous places they can subdue monsters, tigers, and dragons, but none knows medicinal herbs.” “You are modest, Master. That you arrived the very day I posted the notice must be fate. Why would your disciple take it and ask to see me unless he could heal me?” He turned to the court. “I am too weak to ride out. Go in my place and invite Elder Sun with all respect. Call him ‘Divine Monk Elder Sun’ and honor him as you would me.”
The ministers went with the eunuchs and guards and bowed in rows at the hostel. Bajie hid in another room; Sha Monk shrank against the wall. The Great Sage sat still in their midst. “That monkey lets all these officials bow without rising!” Bajie grumbled. After their salute, the ministers said, “Divine Monk Elder Sun, our king sends us to invite you to court to examine him.” Pilgrim rose. “Why has he not come?” “He is too weak to ride and has sent us to bow in his place.” “Go ahead. I will follow.” As the ministers formed their procession, Pilgrim straightened his robe. “Don't name us,” Bajie whispered. “I won't. But the two of you must receive medicines for me.” “What medicines?” asked Sha Monk. “Whatever people bring. Keep them until I return.” They agreed.
The ministers reported his arrival. The king drew up the pearl curtain, looked out, and asked, “Which is Divine Monk Elder Sun?” “I am,” Pilgrim called, stepping forward. His harsh voice and sharp features frightened the king, who fell back onto his throne. Palace women and eunuchs helped him inside. “He frightened me half to death!” The ministers reproached Pilgrim. “How can this coarse monk have taken down the proclamation?”
“You misjudge me,” Pilgrim laughed. “If he scorns a physician like this, your king will not recover in a thousand years.” “No one lives that long,” the ministers said. “He is a sick king now, a sick ghost after death, and when born again will still be a sick man. A thousand years won't cure him.” “How rude! Why talk such nonsense?” “Listen to me,” Pilgrim answered:
“Medicine's principles are subtle and profound;A healer must be quick and resourceful.To look, to listen, to question, and to feel the pulse:Without all four, his judgment is incomplete.First observe the spirit and the complexion,Whether the patient is flushed or pale, stout or thin, how he wakes and sleeps;Second hear if his voice is clear or rough,Whether his speech is lucid or wild;Third ask when the sickness began,What he eats and drinks, and how his bowels work;Fourth feel his pulse along its channels,Distinguishing strong and weak, inner and outer ailments.If I may not look, listen, question, and feel,He cannot hope for peace in this life.”
A royal physician among the officials said, “He speaks rightly. Even an immortal physician must observe, listen, question, and feel the pulse. These are the four arts of diagnosis.”
The ministers had a servant report that Elder Sun required those four methods. From his bed the king called, “Send him away. I cannot bear to see a stranger.” When the servant told Pilgrim, he said, “Then I'll feel his pulse through threads.” The officials were pleased. “We've heard of that, but never seen it. Report his offer.” Hearing that Elder Sun could diagnose him without entering his sight, the king thought, “After three years' illness, I have never tried it. Admit him.”
Pilgrim entered the main hall. “Brazen ape, you've brought disaster upon me!” Tripitaka cried. “I'm enhancing your reputation, Master. Why call it disaster?” “When have you ever cured anyone? You know nothing of medicines or medical books. How dare you take on this danger?” “I know some simple prescriptions that cure serious illness. I'll heal him. And even if I kill him, they can charge me only as an incompetent physician, not execute me. What are you afraid of? Watch me take his pulse.” “Have you ever read the Inner Classic, the Classic of Difficult Issues, the Materia Medica, or the Pulse Manual, let alone studied their explanations? How can you diagnose him by a thread?” “I have golden threads with me.” He plucked three hairs from his tail, rolled them between his fingers, and cried, “Change!” They became three threads, each twenty-four feet long for the twenty-four seasonal divisions. “See, Master?” A eunuch urged him to stop talking and come examine the king. Pilgrim left Tripitaka and entered the inner palace. Truly:
His heart holds secret means to heal a kingdom;Within him lies the art of lengthening life.
What disease would he discover, and what remedy prescribe? Listen to the next chapter to find out.
Chapter 69
Traditional Chinese
第六十九回 心主夜間修藥物 君王筵上論妖邪
話表孫大聖同近侍宦官到於皇宮內院，直至寢宮門外立定。將三條金線與宦官拿入裡面，吩咐：「教內宮妃后，或近侍太監，先繫在聖躬左手腕下，按寸、關、尺三部上，卻將線頭從窗櫺兒穿出與我。」真個那宦官依此言，請國王坐在龍床，按寸、關、尺，以金線一頭繫了，一頭理出窗外。行者接了線頭，以自己右手大指先托著食指，看了寸脈；次將中指按大指，看了關脈；又將大指托定無名指，看了尺脈。調停自家呼吸，分定四氣、五鬱、七表、八裡、九候、浮中沉、沉中浮，辨明了虛實之端。又教解下左手，依前繫在右手腕下部位。行者即以左手指，一一從頭診視畢，卻將身抖了一抖，把金線收上身來。厲聲高呼道：「陛下左手寸脈強而緊，關脈濇而緩，尺脈芤且沉；右手寸脈浮而滑，關脈遲而結，尺脈數而牢。夫左寸強而緊者，中虛心痛也；關濇而緩者，汗出肌麻也；尺芤而沉者，小便赤而大便帶血也。右手寸脈浮而滑者，內結經閉也；關遲而結者，宿食留飲也；尺數而牢者，煩滿虛寒相持也。診此貴恙，是一個驚恐憂思，號為『雙鳥失群』之症。」那國王在內聞言，滿心歡喜，打起精神，高聲應道：「指下明白，指下明白，果是此疾。請出外面用藥來也。」
大聖卻才緩步出宮。早有在傍聽見的太監，已先對眾報知。須臾，行者出來，唐僧即問如何。行者道：「診了脈，如今對症製藥哩。」眾官上前道：「神僧長老適才說『雙鳥失群』之症，何也？」行者笑道：「有雌雄二鳥，原在一處同飛，忽被暴風驟雨驚散，雌不能見雄，雄不能見雌，雌乃想雄，雄亦想雌：這不是『雙鳥失群』也？」眾官聞說，齊聲喝采道：「真是神僧！真是神醫！」稱讚不已。當有太醫官問道：「病勢已看出矣，但不知用何藥治之？」行者道：「不必執方，見藥就要。」醫官道：「經云：『藥有八百八味，人有四百四病。』病不在一人之身，藥豈有全用之理？如何見藥就要？」行者道：「古人云：『藥不執方，合宜而用。』故此全徵藥品，而隨便加減也。」
那醫官不復再言，即出朝門之外，差本衙當值之人，遍曉滿城生熟藥鋪，即將藥品。每味各辦三斤，送與行者。行者道：「此間不是製藥處，可將諸藥之數並製藥一應器皿，都送入會同館，交與我師弟二人收下。」醫官聽命，即將八百八味每味三斤及藥碾、藥磨、藥羅、藥乳並乳缽、乳槌之類都送至館中，一一交付收訖。
行者往殿上請師父同至館中製藥。那長老正自起身，忽見內宮傳旨，教閣下留住法師，同宿文華殿。待明朝服藥之後，病痊酬謝，倒換關文送行。三藏大驚道：「徒弟啊，此意是留我做當頭哩。若醫得好，歡喜起送；若醫不好，我命休矣。你須仔細上心，精虔制度也。」行者笑道：「師父放心在此受用，老孫自有醫國之手。」
好大聖，別了三藏，辭了眾臣，徑至館中。八戒迎著笑道：「師兄，我知道你了。」行者道：「你知甚麼？」八戒道：「知你取經之事不果，欲作生涯無本，今日見此處富庶，設法要開藥鋪哩。」行者喝道：「莫胡說，醫好國王，得意處辭朝走路，開甚麼藥鋪？」八戒道：「終不然，這八百八味藥，每味三斤，共計二千四百二十四斤，只醫一人，能用多少？不知多少年代方吃得了哩。」行者道：「那裡用得許多？他那太醫院官都是些愚盲之輩，所以取這許多藥品，教他沒處捉摸，不知我用的是那幾味，難識我神妙之方也。」
正說處，只見兩個館使當面跪下道：「請神僧老爺進晚齋。」行者道：「早間那般待我，如今卻跪而請之，何也？」館使叩頭道：「老爺來時，下官有眼無珠，不識尊顏。今聞老爺大展三折之肱，治我一國之主，若主上病愈，老爺江山有分，我輩皆臣子也，禮當拜請。」行者見說，欣然登堂上坐；八戒、沙僧分坐左右。擺上齋來，沙僧便問道：「師兄，師父在那裡哩？」行者笑道：「師父被國王留住作當頭哩。只待醫好了病，方才酬謝送行。」沙僧又問：「可有些受用麼？」行者道：「國王豈無受用？我來時，他已有三個閣老陪侍左右，請入文華殿去也。」八戒道：「這等說，還是師父大哩：他倒有閣老陪侍，我們只得兩個館使奉承。且莫管他，讓老豬吃頓飽飯也。」兄弟們遂自在受用一番。
天色已晚。行者叫館使：「收了家火，多辦些油蠟，我等到夜靜時，方好製藥。」館使果送若干油蠟，各命散訖。
至半夜，天街人靜，萬籟無聲。八戒道：「哥哥，製何藥？趕早幹事，我瞌睡了。」行者道：「你將大黃取一兩來，碾為細末。」沙僧乃道：「大黃味苦，性寒無毒。其性沉而不浮，其用走而不守。奪諸鬱而無壅滯，定禍亂而致太平。名之曰『將軍』。此行藥耳，但恐久病虛弱，不可用此。」行者笑道：「賢弟不知。此藥利痰順氣，蕩肚中凝滯之寒熱。你莫管我。你去取一兩巴豆，去殼去膜，搥去油毒，碾為細末來。」八戒道：「巴豆味辛，性熱有毒。削堅積，蕩肺腑之沉寒；通閉塞，利水穀之道路。乃斬關奪門之將，不可輕用。」行者道：「賢弟，你也不知。此藥破結宣腸，能理心膨水脹。快製來，我還有佐使之味輔之也。」
他二人即時將二藥碾細道：「師兄，還用那幾十味？」行者道：「不用了。」八戒道：「八百八味，每味三斤，只用此二兩，誠為起奪人了。」行者將一個花磁盞子，道：「賢弟莫講，你拿這個盞兒，將鍋臍灰刮半盞過來。」八戒道：「要怎的？」行者道：「藥內要用。」沙僧道：「小弟不曾見藥內用鍋灰。」行者道：「鍋灰名為『百草霜』，能調百病，你不知道。」那獃子真個刮了半盞，又碾細了。
行者又將盞子遞與他道：「你再去把我們的馬尿等半盞來。」八戒道：「要他怎的？」行者道：「要丸藥。」沙僧又笑道：「哥哥，這事不是耍子。馬尿腥臊，如何入得藥品？我只見醋糊為丸，陳米糊為丸，煉蜜為丸，或只是清水為丸，那曾見馬尿為丸？那東西腥腥臊臊，脾虛的人，一聞就吐；再服巴豆、大黃，弄得人上吐下瀉，可是耍子？」行者道：「你不知就裡。我那馬不是凡馬，他本是西海龍身。若得他肯去便溺，憑你何疾，服之即愈。但急不可得耳。」八戒聞言，真個去到邊前，那馬斜伏地下睡哩。獃子一頓腳踢起，襯在肚下，等了半會，全不見撒尿。他跑將來，對行者說：「哥啊，且莫去醫皇帝，且快去醫醫馬來。那亡人乾結了，莫想尿得出一點兒。」行者笑道：「我和你去。」沙僧道：「我也去看看。」
三人都到馬邊，那馬跳將起來，口吐人言，厲聲高叫道：「師兄，你豈不知？我本是西海飛龍，因為犯了天條，觀音菩薩救了我，將我鋸了角，退了鱗，變作馬，馱師父往西天取經，將功折罪。我若過水撒尿，水中遊魚食了成龍；過山撒尿，山中草頭得味變作靈芝，仙僮採去長壽。我怎肯在此塵俗之處輕拋卻也？」行者道：「兄弟謹言。此間乃西方國王，非塵俗也，亦非輕拋棄也。常言道：『眾毛攢裘。』要與本國之王治病哩。醫得好時，大家光輝；不然，恐俱不得善離此地也。」那馬才叫聲：「等著。」你看他往前撲了一撲，往後蹲了一蹲，咬得那滿口牙齕支支的響喨，僅努出幾點兒，將身立起。八戒道：「這個亡人，就是金汁子，再撒些兒也罷。」那行者見有少半盞，道：「夠了，夠了。拿去罷。」沙僧方才歡喜。
三人回至廳上，把前項藥餌攪和一處，搓了三個大丸子。行者道：「兄弟，忒大了。」八戒道：「只有核桃大，若論我吃，還不夠一口哩。」遂此收在一個小盒兒裡，兄弟們連衣睡下。一夜無詞，早是天曉。
卻說那國王耽病設朝，請唐僧見了，即命眾官快往會同館參拜神僧孫長老取藥去。
多官隨至館中，對行者拜伏於地道：「我王特命臣等拜領妙劑。」行者叫八戒取盒兒，揭開蓋子，遞與多官。多官啟問：「此藥何名？好見王回話。」行者道：「此名烏金丹。」八戒二人暗中作笑道：「鍋灰拌的，怎麼不是烏金？」多官又問道：「用何引子？」行者道：「藥引兒兩般都下得。有一般易取者，乃六物煎湯送下。」多官問：「是何六物？」行者道：「半空飛的老鴉屁，緊水負的鯉魚尿，王母娘娘搽臉粉，老君爐裡煉丹灰，玉皇戴破的頭巾要三塊，還要五根困龍鬚。六物煎湯送此藥，你王憂病等時除。」多官聞言道：「此物乃世間所無者。請問那一般引子是何？」行者道：「用無根水送下。」眾官笑道：「這個易取。」行者道：「怎見得易取？」多官道：「我這裡人家俗論：若用無根水，將一個碗盞，到井邊或河下，舀了水，急轉步，更不落地，亦不回頭，到家與病人吃藥，便是。」行者道：「井中河內之水，俱是有根的。我這無根水，非此之論，乃是天上落下者，不沾地就吃，才叫做無根水。」多官又道：「這也容易。等到天陰下雨時，再吃藥便罷了。」
遂拜謝了行者，將藥持回獻上。國王大喜，即命近侍接上來，看了道：「此是甚麼丸子？」多官道：「神僧說是『烏金丹』，用無根水送下。」國王便教宮人取無根水。眾官道：「神僧說，無根水不是井、河中者，乃是天上落下不沾地的才是。」國王即喚當駕官傳旨，教請法官求雨。眾官遵依出榜不題。
卻說行者在會同館廳上，叫豬八戒道：「適間允他天落之水，才可用藥，此時急忙，怎麼得個雨水？我看這王倒也是個大賢大德之君，我與你助他些兒雨下藥，如何？」八戒道：「怎麼樣助？」行者道：「你在我左邊立下，做個輔星。」又叫沙僧：「你在我右邊立下，做個弼宿。等老孫助他些無根水兒。」好大聖，步了罡訣，念聲咒語，早見那正東上一朵烏雲，漸近於頭頂上。叫道：「大聖，東海龍王敖廣來見。」行者道：「無事不敢捻煩，請你來助些無根水與國王下藥。」龍王道：「大聖呼喚時，不曾說用水，小龍隻身來了，不曾帶得雨器，亦未有風雲雷電，怎生降雨？」行者道：「如今用不著風雲雷電，亦不須多雨，只要些須引藥之水便了。」龍王道：「既如此，待我打兩個噴涕，吐些涎津溢，與他吃藥罷。」行者大喜道：「最好，最好。不必遲疑，趁早行事。」
那老龍在空中漸漸低下烏雲，直至皇宮之上，隱身潛像，噀一口津唾，遂化作甘霖。那滿朝官齊聲喝采道：「我主萬千之喜，天公降下甘雨來也。」國王即傳旨，教：「取器皿盛著，不拘宮內外及官大小，都要等貯仙水，拯救寡人。」你看那文武多官並三宮六院妃嬪與三千綵女、八百嬌娥，一個個擎杯托盞，舉碗持盤，等接甘雨。那老龍在半空運化津涎，不離了王宮前後。將有一個時辰，龍王辭了大聖回海。眾臣將杯盂碗盞收來，也有等著一點兩點者，也有等著三點五點者，也有一點不曾等著者，共合一處，約有三盞之多，總獻至御案。真個是異香滿襲金鑾殿，佳味熏飄天子庭。
那國王辭了法師，將著烏金丹並甘雨至宮中，先吞了一丸，吃了一盞甘雨；再吞了一丸，又飲了一盞甘雨；三次，三丸俱吞了，三盞甘雨俱送下。不多時，腹中作響，如轆轤之聲不絕。即取淨桶，連行了三五次。服了些米飲，攲倒在龍床之上。有兩個妃子將淨桶檢看，說不盡那穢污痰涎，內有糯米飯塊一團。妃子近龍床前來報：「病根都行下來也。」國王聞此言，甚喜，又進一次米飯。
少頃，漸覺胸心寬泰，氣血調和，就精神抖擻，腳力強健。下了龍床，穿上朝服，即登寶殿，見了唐僧，輒倒身下拜。那長老忙忙還禮。拜畢，以御手攙著，便教閣下：「快具簡帖，帖上寫朕『再拜頓首』字樣，差官奉請法師高徒三位。一壁廂大開東閣，光祿寺排宴酬謝。」多官領旨，具簡的具簡，排宴的排宴，正是：國家有倒山之力，霎時俱完。
卻說八戒見官投簡，喜不自勝道：「哥啊，果是好妙藥。今來酬謝，乃兄長之功。」沙僧道：「二哥說那裡話，常言道：『一人有福，帶挈一屋。』我們在此合藥，俱是有功之人。只管受用去，再休多話。」咦！你看他弟兄們俱歡歡喜喜，徑入朝來。
眾官接引，上了東閣，早見唐僧、國王、閣老，已都在那裡安排筵宴哩。這行者與八戒、沙僧對師父唱了個喏。隨後眾官都至。只見那上面有四張素桌面，都是吃一看十的筵席。前面有一張葷桌面，也是吃一看十的珍饈。左右有四五百張單桌面，真個排得齊整：
古云：「珍饈百味，美祿千鍾。瓊膏酥酪，錦縷肥紅。」寶妝花彩豔，果品味香濃。斗糖龍纏列獅仙，餅錠拖爐擺鳳侶。葷有豬羊雞鵝魚鴨般般肉，素有蔬餚筍芽木耳並蘑菇。幾樣香湯餅，數次透糖酥。滑軟黃粱飯，清新菰米糊。色色粉湯香又辣，般般添換美還甜。君臣舉盞方安席，名分品級慢傳壺。
那國王御手擎杯，先與唐僧安坐。三藏道：「貧僧不會飲酒。」國王道：「素酒，法師飲此一杯何如？」三藏道：「酒乃僧家第一戒。」國王甚不過意道：「法師戒飲，卻以何物為敬？」三藏道：「頑徒三眾代飲罷。」國王卻才歡喜，轉金卮，遞與行者。行者接了酒，對眾禮畢，吃了一杯。國王見他吃得爽利，又奉一杯。行者不辭，又吃了。國王笑道：「吃個三寶鍾兒。」行者不辭，又吃了。國王又叫斟上，吃個四季杯兒。
八戒在旁，見酒不到他，忍得他嘓嘓嚥唾。又見那國王苦勸行者，他就叫將起來道：「陛下，吃的藥也虧了我，那藥裡有馬……」這行者聽說，恐怕獃子走了消息，卻將手中酒遞與八戒。八戒接著就吃，卻不言語。國王問道：「神僧說藥裡有馬，是甚麼馬？」行者接過口來道：「我這兄弟是這般口敞，他有個經驗的好方兒，他就要說與人。陛下早間吃藥，內有馬兜鈴。」國王問眾官道：「馬兜鈴是何品味？能醫何症？」時有太醫院官在旁道：「主公：
兜鈴味苦寒無毒，定喘消痰大有功。通氣最能除血蠱，補虛寧嗽又寬中。」
國王笑道：「用得當，用得當。豬長老再飲一杯。」獃子亦不言語，卻也吃了個三寶鍾。國王又遞了沙僧酒，也吃了三杯，卻俱敘坐。
飲宴多時，國王又擎大爵，奉與行者。行者道：「陛下請坐。老孫依巡痛飲，決不敢推辭。」國王道：「神僧恩重如山，寡人酬謝不盡。好歹進此一巨觥，朕有話說。」行者道：「有甚話說了，老孫好飲。」國王道：「寡人有數載憂疑病，被神僧一貼靈丹打通，所以就好了。」行者笑道：「昨日老孫看了陛下，已知是憂疑之疾，但不知憂疑何事？」國王道：「古人云：『家醜不可外談。』奈神僧是朕恩主，惟不笑，方可告之。」行者道：「怎敢笑話？請說無妨。」國王道：「神僧東來，不知經過幾個邦國？」行者道：「經有五六處。」又問：「他國之后，不知是何稱呼。」行者道：「國王之后，都稱為正宮、東宮、西宮。」國王道：「寡人不是這等稱呼：將正宮稱為金聖宮，東宮稱為玉聖宮，西宮稱為銀聖宮。現今只有銀、玉二后在宮。」行者道：「金聖宮因何不在宮中？」國王滴淚道：「不在已三年矣。」行者道：「向那廂去了？」國王道：「三年前，正值端陽之節，朕與嬪后都在御花園海榴亭下解粽插艾，飲菖蒲雄黃酒，看鬥龍舟。忽然一陣風至，半空中現出一個妖精，自稱賽太歲，說他在麒麟山獬豸洞居住，洞中少個夫人，訪得我金聖宮生得貌美嬌姿，要做個夫人，教朕快早送出；如若三聲不獻出來，就要先吃寡人，後吃眾臣，將滿城黎民盡皆吃絕。那時節，朕卻憂國憂民，無奈，將金聖宮推出海榴亭外，被那妖響一聲攝將去了。寡人為此著了驚恐，吃那粽子，凝滯在內；況又晝夜憂思不息：所以成此苦疾三年。今得神僧靈丹服後，行了數次，盡是那三年前積滯之物，所以這會體健身輕，精神如舊。今日之命，皆是神僧所賜，豈但如泰山之重而已乎！」
行者聞得此言，滿心喜悅，將那巨觥之酒，兩口吞之，笑問國王曰：「陛下原來是這般驚憂。今遇老孫，幸而獲愈。但不知可要金聖宮回國？」那國王滴淚道：「朕切切思思，無晝無夜，但只是沒一個能獲得妖精的，豈有不要他回國之理？」行者道：「我老孫與你去伏妖邪，何如？」國王跪下道：「若救得朕后，朕願領三宮九嬪，出城為民，將一國江山，盡付神僧，讓你為帝。」八戒在旁，見出此言，行此禮，忍不住呵呵大笑道：「這皇帝失了體統，怎麼為老婆就不要江山，跪著和尚？」行者急上前，將國王攙起道：「陛下，那妖精自得金聖宮去後，這一向可曾再來？」國王道：「他前年五月節攝了金聖宮，至十月間，來要兩個宮娥，說是伏侍娘娘，朕即獻出兩個；至舊年三月間，又來要兩個宮娥；七月間，又要去兩個；今年二月裡，又要去兩個。不知到幾時又要來也。」行者道：「似他這等頻來，你們可怕他麼？」國王道：「寡人見他來得多遭，一則懼怕，二來又恐有傷害之意。舊年四月內，是朕命工起了一座避妖樓，但聞風響，知是他來，即與二后、九嬪入樓躲避。」行者道：「陛下不棄，可攜老孫去看那避妖樓一番，何如？」那國王即將左手攜著行者出席。眾官一齊起身。豬八戒道：「哥哥，你不達禮。這般御酒不吃，搖席破坐的，且去看甚麼哩？」國王聞說，情知八戒是為嘴，即命當駕官擡兩張素桌面看酒，在避妖樓外伺候。獃子卻才不嚷，同師父、沙僧笑道：「翻席去也。」
一行文武官引導，那國王並行者相攙，穿過皇宮，到了御花園後，更不見樓臺殿閣。行者道：「避妖樓何在？」說不了，只見兩個太監拿兩根紅漆扛子，往那空地上掬起一塊四方石板。國王道：「此間便是。這底下有三丈多深，穵成的九間朝殿。內有四個大缸，缸內滿注清油，點著燈火，晝夜不息。寡人聽得風響，就入裡邊躲避，外面著人蓋上石板。」行者笑道：「那妖精還是不害你；若要害你，這裡如何躲得？」正說間，只見那正南上，呼呼的吹得風響，播土揚塵。諕得那多官齊聲報怨道：「這和尚鹽醬口，講甚麼妖精，妖精就來了。」慌得那國王丟了行者，即鑽入地穴；唐僧也就跟入；眾官亦躲個乾淨。
八戒、沙僧也都要躲，被行者左右手扯住他兩個道：「兄弟們不要怕得，我和你認他一認，看是個甚麼妖精？」八戒道：「可是扯淡，認他怎的？眾官躲了，師父藏了，國王避了，我們不去了罷，衒的是那家世？」那獃子左掙右掙，掙不得脫手。被行者拿定多時，只見那半空裡閃出一個妖精。你看他怎生模樣：
九尺長身多惡獰，一雙環眼閃金燈。兩輪查耳如撐扇，四個鋼牙似插釘。鬢繞紅毛眉豎焰，鼻垂糟準孔開明。髭髯幾縷朱砂線，顴骨崚嶒滿面青。兩臂紅觔藍靛手，十條尖爪把槍擎。豹皮裙子腰間繫，赤腳蓬頭若鬼形。
行者見了道：「沙僧，你可認得他？」沙僧道：「我又不曾與他相識，那裡認得？」又問：「八戒，你可認得他？」八戒道：「我又不曾與他會茶會酒，又不是賓朋鄰里，我怎麼認得他？」行者道：「他卻像東嶽天齊手下把門的那個醮面金睛鬼。」八戒道：「不是，不是。」行者道：「你怎知他不是？」八戒道：「鬼乃陰靈也，一日至晚，交申酉戌亥時方出。今日還在巳時，那裡有鬼敢出來？就是鬼，也不會駕雲。縱會弄風，也只是一陣旋風耳，有這等狂風？或者他就是賽太歲也。」行者笑道：「好獃子，倒也有些論頭。既如此說，你兩個護持在此，等老孫去問他個名號，好與國王救取金聖宮來朝。」八戒道：「你去自去，切莫供出我們來。」行者昂然不答，急縱祥光，跳將上去。咦！正是：
安邦先卻君王病，守道須除愛惡心。
畢竟不知此去到於空中，勝敗如何，怎麼擒得妖怪，救得金聖宮，且聽下回分解。
English
The Mind's Master Prepares Medicine at Night; The King Speaks of a Monster at the Banquet
The Great Sage Sun followed a eunuch into the palace and stopped outside the royal bedchamber. He gave the eunuch three golden threads. “Have a consort or attendant tie them to the king's left wrist over the three pulse positions, inch, gate, and cubit. Pass the other ends through the window.” The eunuch seated the king and did so. Pilgrim took the threads and felt the inch position with his right thumb and index finger, the gate with thumb and middle finger, and the cubit with thumb and ring finger. He steadied his breath, discerning the four kinds of breath, five obstructions, seven external and eight internal conditions, nine examinations, rising and falling pulses, and signs of fullness and deficiency. Then he had the threads transferred to the king's right wrist and examined its three pulses with his left hand. Finally he shook himself and drew the golden threads back into his body. “Your Majesty's left inch pulse is strong and tight, the gate rough and slow, the cubit hollow and deep. The right inch is floating and slippery, the gate slow and irregular, the cubit rapid and firm. A strong tight left inch means inner emptiness and pain in the heart; a rough slow gate, sweating and numbness; a hollow deep cubit, red urine and blood in the stool. A floating slippery right inch means blockage within; a slow irregular gate, lingering food and fluid; a rapid firm cubit, distress and bloating joined with a cold deficiency. Your illness comes from fright, anxiety, and grief: the ‘two birds separated from their flock.’” From within, the delighted king called, “You have discerned it exactly! Prepare the medicine outside.”
Pilgrim walked out slowly. Eunuchs who had listened were already reporting to the court. Tripitaka asked what he had found. “I have taken the pulse; now I shall prepare a remedy.” Officials asked about the “two birds separated from their flock.” Pilgrim smiled. “A male and female bird once flew together until a storm parted them. She cannot see him, nor he her; each longs for the other. Aren't they two birds separated from their flock?” “A divine monk, a divine physician!” the officials exclaimed. A court physician asked what medicine he would use. “I shall ask for every herb I see, rather than follow a fixed recipe.” “The classics say there are 808 medicines and 404 diseases. One man cannot have all those illnesses. Why ask for every medicine?” “The ancients say not to cling to a prescription, but adapt to the need. I'll choose from what I gather.”
The physician said no more. He sent word through every apothecary in the city to prepare three catties of each of the 808 medicinal ingredients. “This is no place to prepare them,” said Pilgrim. “Send the herbs and all the equipment to the Hostel for Visiting Envoys. My two brothers will receive them.” Obeying, the court physicians delivered every ingredient, grinders, mills, sieves, pestles, mortars, and other tools to the hostel.
Pilgrim returned to the hall and invited his master to help prepare the remedy. As Tripitaka rose, an order from the inner palace arrived: he was to stay overnight in the Hall of Literary Splendor, and after the medicine cured the king in the morning, they would be rewarded and their papers renewed. “Disciple,” said Tripitaka in alarm, “they've kept me as a hostage! If you cure him, we'll leave honored; if you fail, I'll die. Prepare your medicine with the greatest care.” “Enjoy your stay, Master. I know how to heal a king.”
At the hostel Bajie laughed when he saw Pilgrim. “I know what you're doing.” “What?” “The scripture journey has failed, and you have no capital for a trade. This wealthy country has tempted you to open an apothecary.” “Nonsense. Once the king is cured, we'll leave. Why open a shop?” “Then why did you order three catties of each of 808 herbs? That's 2,424 catties to treat one man! It would take years to use them.” “I won't use much. The royal physicians are fools. I've ordered so many ingredients that they cannot tell which ones I use or discover my wonderful formula.”
The hostel's two envoys knelt before him. “Divine monk, your evening meal is ready.” “You barely greeted me this morning. Why kneel now?” “We failed to recognize you. Now we hear that your practiced physician's hand will cure our sovereign. If he recovers, half the kingdom will be yours, and we shall be your subjects. We ought to bow.” Pilgrim gladly took the highest seat, Bajie and Sha Monk on either side. “Where is Master?” Sha Monk asked at dinner. “The king is holding him hostage until we cure him.” “Will they look after him?” “Of course. Three ministers were attending him when I left for the Hall of Literary Splendor.” “So Master ranks highest,” said Bajie. “He gets three ministers, and we have only two envoys. No matter. Let me eat my fill.” The brothers enjoyed their meal.
At nightfall Pilgrim asked the envoys to clear away the dishes and provide plenty of lamp oil and candles so the brothers could make the medicine at midnight. The supplies were brought, and the attendants withdrew.
When the streets were still and no sound disturbed the night, Bajie said, “What are we making, brother? Hurry. I'm sleepy.” “Grind one tael of rhubarb to a fine powder.” Sha Monk objected: “Rhubarb is bitter, cold, and not poisonous. It descends rather than rises and acts without lingering. It clears blockages and restores order, hence its name ‘General.’ But in a long illness the patient may be too weak for it.” “It clears phlegm and regulates the breath, sweeping out stagnant heat and cold from the belly. Never mind. Bajie, take a tael of croton seeds. Remove shells and membranes, pound away their toxic oil, and grind them fine.” “Croton is sharp, hot, and poisonous,” Bajie said. “It breaks up hard deposits and clears deep cold from the organs; it opens blockages and frees the passages for water and grain. It is a general who storms the gates. Use it with care.” “It will clear the bowels and relieve swelling. Prepare it; I'll add supporting ingredients.”
They ground the two medicines. “What other dozens of herbs?” they asked. “None.” “All those herbs, and you need only two taels? You've been thoroughly taking people in,” said Bajie. Pilgrim handed him a porcelain cup. “Don't talk. Scrape half a cup of soot from the bottom of the cooking pot.” “Why?” “For the medicine.” “I've never heard of pot soot in medicine,” said Sha Monk. “It's called ‘frost of a hundred herbs’ and treats a hundred diseases.” Bajie scraped half a cup and ground it fine.
“Now collect half a cup of our horse's urine,” Pilgrim told him. “For what?” “To roll the pills.” Sha Monk laughed. “This is serious, brother. Horse urine stinks. People roll pills with vinegar paste, old rice paste, honey, or water, not horse urine. A patient with a weak stomach would vomit at its smell; with rhubarb and croton too, he'd be purged at both ends.” “Our horse is no ordinary horse. He was a dragon of the Western Sea. If he will urinate, it can cure any disease. But it isn't easy to obtain.” Bajie went to the horse, which was sleeping on its side, kicked it up, and waited under its belly. Nothing came. “Brother, heal the horse first,” he reported. “He's so blocked up he can't pass a drop.” “Let's go together,” said Pilgrim, and Sha Monk joined them.
The horse sprang up and spoke sharply. “Brother, you know I am a flying dragon from the Western Sea. Guanyin saved me when I broke Heaven's law, removed my horns and scales, and made me a horse to carry Master west in atonement. If I urinate over water, fish that swallow it become dragons; over mountains, the plants it touches become lingzhi, giving immortality to the young immortals who pick them. Why should I waste it in this dusty world?” “Speak carefully, brother,” Pilgrim said. “This is a western kingdom, not merely worldly dust. As they say, ‘Many hairs together make a coat.’ We need to treat its king. If he recovers, all of us will be honored. Otherwise we may not leave safely.” “Wait,” said the horse. He crouched forward and backward, grinding his teeth, and with effort passed just a few drops. “You wretch! Even if it's liquid gold, you could give us more,” Bajie complained. “Nearly half a cup is enough,” said Pilgrim, and Sha Monk was relieved.
The three returned and blended the ingredients into three large pills. “They're too big,” Pilgrim said. “Only the size of walnuts,” Bajie replied. “I'd swallow them all in one bite.” They put the pills in a small box and slept in their clothes until morning.
Despite his illness, the king held court again. When Tripitaka was summoned, the king ordered his officials to go and bow to Divine Monk Elder Sun and bring back the medicine.
The officials knelt at the hostel. “Our king sends us for your wondrous medicine.” Bajie fetched the box, and Pilgrim gave it to them. “What is it called?” “Pills of Black Gold.” Bajie and Sha Monk laughed in secret: soot certainly made them black. “What should he take with it?” “Either of two preparations. One is a decoction of six ingredients.” “Which six?” “A crow's fart caught in midair, the urine of a carp swimming upstream, the Queen Mother's face powder, ash from the Supreme Lord Lao's furnace, three pieces of the Jade Emperor's worn-out headcloth, and five strands from a captive dragon's whiskers. Boil these to wash down the pills and the king's worries will vanish at once.” “These cannot be found on earth. What is the other?” “Rootless water.” “That's easy,” said the officials. “How?” “We call water rootless if it is carried from a well or river without setting the bowl down or looking back before the patient drinks.” “Well water and river water both have roots,” said Pilgrim. “I mean rain that falls from heaven and is drunk without touching earth.” “Then he can take the medicine when it rains.”
They thanked Pilgrim and presented the pills. “What are these?” asked the pleased king. “Black Gold Pills. They must be swallowed with rootless water.” When his attendants were sent for some, the ministers explained that the divine monk meant rain caught before it struck the ground, not water drawn from a river or well. The king ordered a call for rain-making priests to be posted.
At the hostel Pilgrim said to Bajie, “We have prescribed water from heaven, but there may be no rain soon. The king seems a worthy ruler. Let's help him have some to take with the pills.” He had Bajie stand on his left and Sha Monk on his right as supporting stars. Then he formed the celestial steps and recited a spell. A black cloud came from the east. “Great Sage,” said a voice, “Ao Guang, Dragon King of the Eastern Sea, is here.” “I wouldn't trouble you without cause. Please provide a little rootless water for the king's medicine.” “You did not say you needed rain. I came alone, without rain-making vessels or wind, cloud, thunder, and lightning. How can I make it?” “No need for a storm or much rain. Just enough to take the medicine.” “Then I'll sneeze twice and let him have a little of my spittle.” “Excellent. Do it at once.”
The old dragon lowered his dark cloud over the palace, hid his form, and sprayed a mouthful of spittle that became sweet rain. “Heaven has blessed our king!” the court cried. The king ordered everyone, within and without the palace, to catch the immortal water. Ministers, consorts, three thousand attendants, and eight hundred palace women held cups, bowls, and trays up to the rain. For an hour the dragon produced the drops above the palace. Then he took leave of the Great Sage and returned to the sea. Some vessels held one or two drops, others three or five, and some none at all. Combined, they yielded about three cups for the king's table, filling the throne hall with rare fragrance.
Leaving Tripitaka, the king took the pills and rainwater into his chamber. He swallowed one pill with one cup, then a second and a third in the same way. Soon his belly rumbled like a turning pulley. He used a chamber pot three or five times, drank rice water, and lay on his bed. Two consorts examined what he had passed: foul phlegm and filth, with a lump of glutinous rice. “The root of your illness has come out,” they reported. Delighted, the king ate more rice.
His chest soon felt clear, his breath and blood balanced. His strength returned. He dressed for court, entered the hall, and bowed before Tripitaka, who hastened to return the honor. Taking the elder's hand, the king ordered, “Write an invitation beginning ‘I bow again with my head to the ground.’ Have an officer summon all three of Master's disciples. Open the eastern hall and prepare a feast of thanks.” The palace sprang to the task at once.
When the invitation came, Bajie rejoiced. “Brother, your medicine worked. This is your reward.” “As they say, one man's good fortune benefits a whole house,” said Sha Monk. “We all made the pills. Let's enjoy the feast without arguing.” The brothers went happily to court.
Officials escorted them into the eastern hall, where Tripitaka, the king, and senior ministers awaited them. The three bowed to their master. Four lavish vegetarian tables stood at the head of the hall, each displaying ten dishes for every one to be eaten. A splendid meat table stood before them for the king, with four or five hundred tables in neat rows on either side:
As the ancients say: “A hundred delicacies, a thousand cups of fine wine.”Sweet cream, rich cheese, finely sliced meats;Flowers and colored ornaments make the tables bright,And fruit offers a wealth of scents and flavors.Sugar dragons coil beside lion-shaped sweets;Baked cakes and pastries stand beside phoenix-shaped treats.For meat-eaters there are pork, mutton, chicken, goose, fish, and duck;For vegetarians, greens, bamboo shoots, wood ears, and mushrooms.Many kinds of fragrant soup and bread,Repeated servings of sugared pastry;Soft millet rice and fresh wild-rice gruel,Delicate soups both spicy and sweet,And dish after dish of delicious fare.King and court raise cups as they sit,Passing the wine in order of rank.
The king raised a cup to seat Tripitaka. “I do not drink wine,” the monk said. “This is vegetarian wine,” the king replied. “Will you have a cup?” “For a monk, wine is forbidden above all.” “Then how may I honor you?” “Let my three disciples drink in my place.” The king gladly handed a golden cup to Pilgrim, who bowed and drank. He accepted a second, then a third “for the Three Jewels,” and a fourth “for the four seasons.”
Bajie swallowed hard when no wine came his way. As the king pressed another cup on Pilgrim, the Idiot cried, “I helped make the medicine! There was horse…” Fearing he would reveal the secret, Pilgrim gave him his cup. Bajie drank and fell silent. “What was that about a horse?” the king asked. “My brother has a good prescription he cannot keep to himself. The medicine contained birthwort, also called ‘horse-bell herb.’” “What is its use?” asked the king. A royal physician answered:
“Birthwort is bitter, cold, and free of poison;It eases wheezing and clears phlegm.It opens the breath and dispels disorders of the blood,Strengthens the weak, calms a cough, and soothes the middle.”
“Then it was well chosen,” said the king. “Elder Zhu, take another cup.” Bajie said nothing but drank three cups, as did Sha Monk when served. They sat down together.
Later the king offered Pilgrim a great goblet. “Sit, Your Majesty,” said Pilgrim. “I'll drink when it reaches me.” “I can never thank you enough. Take this cup, and let me tell you something.” “Speak, and I'll drink.” “For years I have suffered from anxiety and grief, until your single remedy cleared the blockage and cured me.” “I knew yesterday it was an illness of the heart,” said Pilgrim, “but what troubled you?” “Family disgrace should be kept within the family. Yet you saved my life, and if you won't laugh I can tell you.” “I will not.” “How many kingdoms have you visited from the east?” “Five or six.” “What do they call their queens?” “The principal queen, eastern queen, and western queen.” “We use different names. My principal queen is called Golden Sage Palace; the eastern queen, Jade Sage Palace; the western, Silver Sage Palace. Only Jade and Silver are here now.” “Where is Golden Sage Palace?” “She has been gone for three years,” the king said, weeping. “Where did she go?” “Three years ago at the Dragon Boat Festival, my consorts and I were in the garden's Pomegranate Pavilion, opening rice dumplings, setting out mugwort, drinking calamus and realgar wine, and watching the boat races. A wind suddenly rose. A demon appeared in the air calling himself Sai Taisui, the Rival of the Great Year. He said he lived in Xiezhi Cave on Mount Qilin, lacked a wife, and had heard that my Golden Sage Palace was beautiful. I must send her out at once or, after calling three times, he would eat me, my ministers, and everyone in the city. Fearing for my people, I had no choice but to send her from the pavilion. The demon snatched her away. In my fright the rice dumpling I ate lodged inside me. I worried day and night and was ill for three years. After your pills, the old obstruction passed. Now I feel light and strong again. I owe you my life, a debt greater than any mountain.”
Pilgrim listened with growing delight and swallowed his goblet in two gulps. “Would you like Golden Sage Palace back?” “I long for her day and night, but no one can catch that demon. Of course I want her back.” “I'll subdue him for you.” The king knelt. “If you rescue my queen, I will leave the throne with all my consorts, live as a commoner, and give you the kingdom.” Bajie laughed. “What sort of emperor gives up a kingdom for his wife and kneels to a monk?” Pilgrim raised the king. “Has the demon returned since he took her?” “That autumn, at the tenth month, he demanded two palace maids to serve her, and I sent them. The following March he demanded two more, and in July another two, and this February two more. I don't know when he'll come again.” “Are you afraid when he comes so often?” “I fear he may do further harm. Last April I had a monster refuge built. Whenever the wind sounds, my two remaining queens, nine consorts, and I hide there.” “Show it to me.” The king took Pilgrim's hand. “Brother,” Bajie protested, “why leave the banquet and all this fine wine to look at a refuge?” The king understood his appetite and ordered two vegetarian tables and wine brought to the refuge. “We're moving the feast,” Bajie told Tripitaka and Sha Monk happily.
The king led Pilgrim through the palace into the garden; no building stood behind it. “Where is your refuge?” Two eunuchs raised a square stone slab with red-lacquered poles. “Below here,” the king said. “We dug a hall of nine chambers more than thirty feet deep. Four great jars hold oil for lamps that burn day and night. At the sound of wind we go down and the servants cover the entrance.” “The demon has no wish to hurt you,” Pilgrim laughed. “If he did, this wouldn't save you.” Just then a wind roared from the south, lifting dust. “That monk's mouth has summoned him!” cried the officials. The king dropped Pilgrim's hand and dived below; Tripitaka and all the officials followed.
Bajie and Sha Monk tried to hide, but Pilgrim seized one with each hand. “Don't be afraid. Let's see what the creature is.” “Why?” Bajie protested. “The king, court, and Master are hiding. We aren't showing off for anyone!” Despite his struggles, Pilgrim held him until a monster emerged overhead:
Nine feet tall, savage and fierce;His round eyes shine like golden lamps.His flaring ears spread like fans;Four steel tusks thrust out like pegs.Red hair circles his temples; his eyebrows stand like flames.A long, crooked nose flares at the nostrils;Thin whiskers hang like strands of cinnabar,High cheekbones rise in his blue-green face.Red sinews run down his indigo arms;Ten pointed claws hold a spear.A leopard-skin skirt girds his waist;Bare feet and wild hair make him resemble a ghost.
“Sha Monk, do you know him?” “I've never met him.” “Bajie?” “We haven't had tea or wine together. He's no neighbor or friend of mine!” “He looks like a golden-eyed gate spirit in the service of the Lord of the Eastern Peak,” Pilgrim said. “No,” Bajie replied. “How do you know?” “Ghosts are spirits of yin. They come out toward evening, from the monkey to the pig hours. It is still the hour of the snake. A ghost wouldn't appear now or ride a cloud; at most it could raise a whirlwind. Perhaps he's Sai Taisui.” “Idiot, you have a point. Guard this place while I ask his name and bring Golden Sage Palace home.” “Don't tell him about us.” Pilgrim rose on an auspicious cloud without answering. Truly:
To bring peace to a realm, first heal its king;To keep the Way, the heart must cast out love and hatred.
Would he defeat the monster and rescue Golden Sage Palace? Listen to the next chapter to find out.
Chapter 70
Traditional Chinese
第七十回 妖魔寶放煙沙火 悟空計盜紫金鈴
卻說那孫行者抖擻神威，持著鐵棒，踏祥光，起在空中，迎面喝道：「你是那裡來的邪魔？待往何方猖獗？」那怪物厲聲高叫道：「吾黨不是別人，乃麒麟山獬豸洞賽太歲大王爺爺部下先鋒，今奉大王令，到此取宮女二名，伏侍金聖娘娘。你是何人，敢來問我？」行者道：「吾乃齊天大聖孫悟空，因保東土唐僧西天拜佛，路過此國，知你這夥邪魔欺主，特展雄才，治國祛邪。正沒處尋你，卻來此送命。」那怪聞言，不知好歹，展長槍就刺行者；行者舉鐵棒劈面相迎。在半空裡這一場好殺：
棍是龍宮鎮海珍，槍乃人間轉煉鐵。凡兵怎敢比仙兵，擦著些兒神氣泄。大聖原來太乙仙，妖精本是邪魔孽。鬼祟焉能近正人，一正之時邪就滅。那個弄風播土諕皇王，這個踏霧騰雲遮日月。丟開架子賭輸贏，無能誰敢誇豪傑！還是齊天大聖能，乒乓一棍槍先折。
那妖精被行者一鐵棒把根槍打做兩截，慌得顧性命，撥轉風頭，徑往西方敗走。
行者且不趕他，按下雲頭，來至避妖樓地穴之外，叫道：「師父，請同陛下出來，怪物已趕去矣。」那唐僧才扶著君王，同出穴外。見滿天清朗，更無妖邪之氣。那皇帝即至酒席前，自己拿壺把盞，滿斟金杯，奉與行者道：「神僧，權謝，權謝。」這行者接杯在手，還未回言，只聽得朝門外有官來報：「西門上火起了。」行者聞說，將金杯連酒望空一撇，噹的一聲響喨，那個金杯落地。君王著了忙，躬身施禮道：「神僧，恕罪，恕罪，是寡人不是了。禮當請上殿拜謝，只因有這方便酒在此，故就奉耳。神僧卻把杯子撇了，卻不是有見怪之意？」行者笑道：「不是這話，不是這話。」少頃間，又有官來報：「好雨呀，才西門上起火，被一場大雨，把火滅了。滿街上流水，盡都是酒氣。」行者又笑道：「陛下，你見我撇杯，疑有見怪之意，非也。那妖敗走西方，我不曾趕他，他就放起火來。這一杯酒，卻是我滅了妖火，救了西城裡外人家，豈有他意？」
國王更十分歡喜加敬。即請三藏四眾，同上寶殿，就有推位讓國之意。行者笑道：「陛下，才那妖精，他稱是賽太歲部下先鋒，來此取宮女的。他如今戰敗而回，定然報與那廝，那廝定要來與我相爭。我恐他一時興師帥眾，未免又驚傷百姓，恐諕陛下，欲去迎他一迎，就在那半空中擒了他，取回聖后。但不知向那方去？這裡到他那山洞有多少遠近？」國王道：「寡人曾差夜不收軍馬到那裡探聽聲息，往來要行五十餘日。坐落南方，約有三千餘里。」行者聞言，叫：「八戒、沙僧護持在此，老孫去來。」國王扯住道：「神僧且從容一日，待安排些乾糧烘炒，與你些盤纏銀兩，選一匹快馬，方才可去。」行者笑道：「陛下說得是巴山轉嶺步行之話。我老孫不瞞你說，似這三千里路，斟酒在鍾不冷，就打個往回。」國王道：「神僧，你不要怪我說，你這尊貌，卻像個猿猴一般，怎生有這等法力會走路也？」行者道：
「我身雖是猿猴數，自幼打開生死路。遍訪明師把道傳，山前修煉無朝暮。倚天為頂地為爐，兩般藥物團烏兔。採取陰陽水火交，時間頓把玄關悟。全仗天罡搬運功，也憑斗柄遷移步。退爐進火最依時，抽鉛添汞相交顧。攢簇五行造化生，合和四象分時度。二氣歸於黃道間，三家會在金丹路。悟通法律歸四肢，本來觔斗如神助。一縱縱過太行山，一打打過凌雲渡。何愁峻嶺幾千重，不怕長江百十數。只因變化沒遮攔，一打十萬八千路！」
那國王見說，又驚又喜，笑吟吟捧著一杯御酒遞與行者道：「神僧遠勞，進此一杯引意。」這大聖一心要去降妖，那裡有心吃酒，只叫：「且放下，等我去了回來再飲。」好行者，說聲去，唿哨一聲，寂然不見。那一國君臣，皆驚訝不題。
卻說行者將身一縱，早見一座高山阻住霧角。即按雲頭，立在那巔峰之上，仔細觀看，好山：
沖天占地，礙日生雲。沖天處，尖峰矗矗；占地處，遠脈迢迢。礙日的，乃嶺頭松鬱鬱，生雲的，乃崖下石磷磷。松鬱鬱，四時八節常青；石磷磷，萬載千年不改。林中每聽夜猿啼，澗內常聞妖蟒過。山禽聲咽咽，山獸吼呼呼。山獐山鹿，成雙作對紛紛走；山鴉山鵲，打陣攢群密密飛。山草山花看不盡，山桃山果映時新。雖然倚險不堪行，卻是妖仙隱逸處。
這大聖看看不厭，正欲找尋洞口，只見那山凹裡烘烘火光飛出，霎時間，撲天紅焰，紅焰之中冒出一股惡煙，比火更毒。好煙！但見那：
火光迸萬點金燈，火焰飛千條紅虹。那煙不是灶筩煙，不是草木煙，煙卻有五色：青紅白黑黃。燻著南天門外柱，燎著靈霄殿上梁。燒得那窩中走獸連皮爛，林內飛禽羽盡光。但看這煙如此惡，怎入深山伏怪王？
孫大聖正自恐懼，又見那山中迸出一道沙來。好沙，真個是遮天蔽日！你看：
紛紛絯絯遍天涯，鄧鄧渾渾大地遮。細塵到處迷人目，粗灰滿谷滾芝麻。採藥仙僮迷失伴，打柴樵子沒尋家。手中就有明珠現，時間刮得眼生花。
這行者只顧看玩，不覺沙灰飛入鼻內，癢斯斯的，打了兩個噴嚏。即回頭，伸手在岩下摸了兩個鵝卵石，塞住鼻子。搖身一變，變做一個攢火的鷂子，飛入煙火中間，驀了幾驀，卻就沒了沙灰，煙火也息了。急現本像下來，又看時，只聽得丁丁東東的一個銅鑼聲響。卻道：「我走錯了路也，這裡不是妖精住處。鑼聲似鋪兵之鑼，想是通國的大路，有鋪兵去下文書。且等老孫去問他一問。」
正走處，忽見似個小妖兒，擔著黃旗，背著文書，敲著鑼兒，急走如飛而來。行者笑道：「原來是這廝打鑼。他不知送的是甚麼書信？等我聽他一聽。」好大聖，搖身一變，變做個猛蟲兒，輕輕的飛在他書包之上。只聽得那妖精敲著鑼，緒緒聒聒的自念自誦道：「我家大王忒也心毒。三年前到朱紫國強奪了金聖皇后，一向無緣，未得沾身，只苦了要來的宮女頂缸。兩個來弄殺了，四個來也弄殺了。前年要了，去年又要，今年又要，如今還要。卻撞個對頭來了，那個要宮女的先鋒被個甚麼孫行者打敗了，不發宮女。我大王因此發怒，要與他國爭持，教我去下甚麼戰書。這一去，那國王不戰則可，戰必不利。我大王使煙火飛沙，那國王君臣百姓等，莫想一個得活。那時我等占了他的城池，大王稱帝，我等稱臣。雖然也有個大小官爵，只是天理難容也。」
行者聽了，暗喜道：「妖精也有存心好的。似他後邊這兩句話，說『天理難容』，卻不是個好的？但只說金聖皇后一向無緣，未得沾身，此話卻不解其意。等我問他一問。」嚶的一聲，一翅飛離了妖精，轉向前路，有十數里地，搖身一變，又變做一個道童：
頭挽雙丫髻，身穿百衲衣。手敲魚鼓簡，口唱道情詞。
轉山坡，迎著小妖，打個起手道：「長官，那裡去？送的是甚麼公文？」那妖物就像認得他的一般，住了鑼槌，笑嘻嘻的還禮道：「我大王差我到朱紫國下戰書的。」行者接口問道：「朱紫國那話兒，可曾與大王配合哩？」小妖道：「自前年攝得來，當時就有一個神仙，送一件五彩仙衣與金聖宮妝新。他自穿了那衣，就渾身上下都生了針刺，我大王摸也不敢摸他一摸。但挽著些兒，手心就痛，不知是甚緣故。自始至今，尚未沾身。早間差先鋒去要宮女伏侍，被一個甚麼孫行者戰敗了。大王奮怒，所以教我去下戰書，明日與他交戰也。」行者道：「怎的大王卻著惱啊？」小妖道：「正在那裡著惱哩。你去與他唱個道情詞兒，解解悶也。」
好行者，拱手抽身就走。那妖依舊敲鑼前行。行者就行起兇來，掣出棒，復轉身，望小妖腦後一下，可憐，就打得頭爛血流漿迸出，皮開頸折命傾之。收了棍子，卻又自悔道：「急了些兒，不曾問他叫做甚麼名字。罷了。」卻去取下他的戰書，藏於袖內。將他黃旗、銅鑼藏在路旁草裡。因扯著腳要往澗下捽時，只聽噹的一聲，腰間露出一個鑲金的牙牌。牌上有字，寫道：「心腹小校一名，有來有去。五短身材，扢撻臉，無鬚。長川懸掛，無牌即假。」行者笑道：「這廝名字叫做有來有去，這一棍子，打得有去無來！」將牙牌解下，帶在腰間。欲要捽下屍骸，卻又思量起煙火之毒。且不敢尋他洞府，即將棍子舉起，著小妖胸前搗了一下，挑在空中，徑回本國，且當報一個頭功。你看他自思自念，唿哨一聲，到了國界。
那八戒在金鑾殿前正護持著王、師，忽回頭看見行者半空中將個妖精挑來，他卻怨道：「噯！不打緊的買賣。早知老豬去拿來，卻不算我一功？」說未畢，行者按落雲頭，將妖精捽在階下。八戒跑上去，就築了一鈀道：「此是老豬之功。」行者道：「是你甚功？」八戒道：「莫賴我，我有證見，你不看一鈀築了九個眼子哩。」行者道：「你看看可有頭沒頭。」八戒笑道：「原來是沒頭的，我道如何築他也不動動兒？」行者道：「師父在那裡？」八戒道：「在殿裡與王敘話哩。」行者道：「你且去請他出來。」八戒急上殿，點點頭。三藏即便起身下殿，迎著行者。行者將一封戰書揣在三藏袖裡道：「師父收下，且莫與國王看見。」
說不了，那國王也下殿，迎著行者道：「神僧長老來了？拿妖之事如何？」行者用手指道：「那階下不是妖精？被老孫打殺了也。」國王見了道：「是便是個妖屍，卻不是賽太歲。賽太歲，寡人親見他兩次，身長丈八，膊闊五停；面似金光，聲如霹靂。那裡是這般鄙矮？」行者笑道：「陛下認得，果然不是。這是一個報事的小妖，撞見老孫，卻先打死，挑回來報功。」國王大喜道：「好好好，該算頭功。寡人這裡常差人去打探，更不曾得個的實。似神僧一出，就捉了一個回來，真神通也。」叫：「看暖酒來，與長老賀功。」
行者道：「吃酒還是小事。我問陛下：金聖宮別時，可曾留下個甚麼表記？你與我些兒。」那國王聽說「表記」二字，卻似刀劍剜心，忍不住失聲淚下，說道：
「當年佳節慶朱明，太歲兇妖發喊聲。強奪御妻為壓寨，寡人獻出為蒼生。更無會話並離話，那有長亭共短亭？表記香囊全沒影，至今撇我苦伶仃。」
行者道：「陛下在邇，何以惱為？那娘娘既無表記，他在宮內可有甚麼心愛之物？與我一件也罷。」國王道：「你要怎的？」行者道：「那妖王實有神通，我見他放煙、放火、放沙，果是難收。縱收了，又恐娘娘見我面生，不肯跟我回國。須是得他平日心愛之物一件，他方信我，我好帶他回來。為此故要帶去。」國王道：「昭陽宮裡梳妝閣上，有一雙黃金寶串，原是金聖宮手上帶戴。只因那日端午要縛五色彩線，故此褪下，不曾戴上。此乃是他心愛之物，如今現收在減妝盒裡。寡人見他遭此離別，更不忍見；一見即如見他玉容，病又重幾分也。」行者道：「且休題這話，且將金串取來。如捨得，都與我拿去；如不捨，只拿一隻去也。」國王遂命玉聖宮取出。取出即遞與國王。國王見了，叫了幾聲「知疼著熱的娘娘」，遂遞與行者。行者接了，套在肐膊上。
好大聖，不吃得功酒，且駕觔斗雲，唿哨一聲，又至麒麟山上。無心玩景，徑尋洞府而去。正行時，只聽得人語喧嚷，即佇立凝睛觀看。原來那獬豸洞口把門的大小頭目，約摸有五百名，在那裡：
森森羅列，密密挨排。森森羅列執干戈，映日光明；密密挨排展旌旗，迎風飄閃。虎將熊師能變化，豹頭彪帥弄精神。蒼狼多猛烈，獺象更驍雄。狡兔乖獐掄劍戟，長蛇大蟒挎刀弓。猩猩能解人言語，引陣安營識汛風。
行者見了，不敢前進，抽身徑轉舊路。你道他抽身怎麼？不是怕他。他卻至那打死小妖之處，尋出黃旗、銅鑼，迎風捏訣，想象騰那，即搖身一變，變做那有來有去的模樣，乒乓敲著鑼，大踏步，一直前來，徑撞至獬豸洞。正欲看看洞景，只聞得猩猩出語道：「有來有去，你回來了？」行者只得答應道：「來了。」猩猩道：「快走，大王爺爺正在剝皮亭上等你回話哩。」
行者聞言，拽開步，敲著鑼，徑入前門裡看處，原來是懸崖削壁，石屋虛堂，左右有琪花瑤草，前後多古柏喬松。不覺又至二門之內，忽擡頭，見一座八窗明亮的亭子，亭子中間有一張戧金的交椅，椅子上端坐著一個魔王，真個生得惡像。但見他：
晃晃霞光生頂上，威威殺氣迸胸前。口外獠牙排利刃，鬢邊焦髮放紅煙。嘴上髭鬚如插箭，遍體昂毛似疊氈。眼突銅鈴欺太歲，手持鐵杵若摩天。
行者見了，公然傲慢那妖精，更不循一些兒禮法：調轉臉，朝著外，只管敲鑼。妖王問道：「你來了？」行者不答。又問：「有來有去，你來了？」也不答應。妖王上前扯住道：「你怎麼到了家還篩鑼，問之又不答，何也？」行者把鑼往地下一摜道：「甚麼『何也』、『何也』？我說我不去，你卻教我去。行到那廂，只見無數的人馬列成陣勢，見了我，就都叫：『拿妖精，拿妖精。』把我推推扯扯，拽拽扛扛，拿進城去。見了那國王，國王便教：『斬了。』幸虧那兩班謀士道：『兩家相爭，不斬來使。』把我饒了。收了戰書，又押出城外，對軍前打了三十順腿，放我來回話。他那裡不久就要來此與你交戰哩。」妖王道：「這等說，是你吃虧了，怪不得問你更不言語。」行者道：「卻不是怎的？只為護疼，所以不曾答應。」妖王道：「那裡有多少人馬？」行者道：「我也諕昏了，又吃他打怕了，那裡會查他人馬數目？只見那裡森森兵器擺列著：
弓箭刀槍甲與衣，干戈劍戟並纓旗。剽槍月鏟兜鍪鎧，大斧團牌鐵蒺藜。長悶棍，短窩槌，鋼叉銃鉋及頭盔。打扮得䩺鞋護頂並胖襖，簡鞭神彈與銅鎚。」
那王聽了笑道：「不打緊，不打緊。似這般兵器，一火皆空。你且去報與金聖娘娘得知，教他莫惱。今早他聽見我發狠，要去戰鬥，他就眼淚汪汪的不乾。你如今去說那裡人馬驍勇，必然勝我，且寬他一時之心。」
行者聞言，十分歡喜道：「正中老孫之意。」你看他偏是路熟，轉過角門，穿過廳堂。那裡邊盡都是高堂大廈，更不似前邊的模樣。直到後邊宮裡，遠見彩門壯麗，乃是金聖娘娘住處。直入裡面看時，有兩班妖狐、妖鹿，一個個都妝成美女之形，侍立左右。正中間坐著那個娘娘，手托著香腮，雙眸滴淚。果然是：
玉容嬌嫩，美貌妖嬈。懶梳妝，散鬢堆鴉；怕打扮，釵環不戴。面無粉，冷淡了胭脂；髮無油，蓬鬆了雲鬢。努櫻唇，緊咬銀牙；皺蛾眉，淚淹星眼。一片心，只憶著朱紫君王；一時間，恨不離天羅地網。誠然是：自古紅顏多薄命，懨懨無語對東風。
行者上前打了個問訊道：「接喏。」那娘娘道：「這潑村怪，十分無狀。想我在那朱紫國中，與王同享榮華之時，那太師、宰相見了，就俯伏塵埃，不敢仰視。這野怪怎麼叫聲『接喏』？是那裡來的這般村潑？」眾侍婢上前道：「太太息怒。他是大王爺爺心腹的小校，喚名有來有去。今早差下戰書的是他。」娘娘聽說，忍怒問曰：「你下戰書，可曾到朱紫國界？」行者道：「我持書直至城裡，到於金鑾殿，面見君王，已討回音來也。」娘娘道：「你面君，君有何言？」行者道：「那君王敵戰之言，與排兵布陣之事，才與大王說了。只是那君王有思想娘娘之意，有一句合心的話兒，特來上稟。奈何左右人眾，不是說處。」
娘娘聞言，喝退兩班狐、鹿。行者掩上宮門，把臉一抹，現了本像，對娘娘道：「你休怕我。我是東土大唐差往大西天天竺國雷音寺見佛求經的和尚。我師父是唐王御弟唐三藏。我是他大徒弟孫悟空。因過你國倒換關文，見你君臣出榜招醫，是我大施三折之肱，把他相思之病治好了，排宴謝我。飲酒之間，說出你被妖攝來。我會降龍伏虎，特請我來捉怪，救你回國。那戰敗先鋒是我，打死小妖也是我。我見他門外兇狂，是我變作有來有去模樣，捨身到此，與你通信。」那娘娘聽說，沉吟不語。行者取出寶串，雙手奉上道：「你若不信，看此物何來？」娘娘一見垂淚，下座拜謝道：「長老，你果是救得我回朝，沒齒不忘大恩。」
行者道：「我且問你，他那放火、放煙、放沙的，是件甚麼寶貝？」娘娘道：「那裡是甚寶貝，乃是三個金鈴。他將頭一個幌一幌，有三百丈火光燒人；第二個幌一幌，有三百丈煙光燻人；第三個幌一幌，有三百丈黃沙迷人。煙火還不打緊，只是黃沙最毒，若鑽入人鼻孔，就傷了性命。」行者道：「利害，利害。我曾經著，打了兩個嚏噴。卻不知他的鈴兒放在何處？」娘娘道：「他那肯放下？只是帶在腰間，行住坐臥，再不離身。」行者道：「你若有意於朱紫國，還要相會國王，把那煩惱憂愁，都且權解，使出個風流喜悅之容，與他敘個夫妻之情，教他把鈴兒與你收貯。待我取便偷了，降了這妖怪，那時節，好帶你回去，重諧鸞鳳，共享安寧也。」那娘娘依言。
這行者還變作心腹小校，開了宮門，喚進左右侍婢。娘娘叫：「有來有去，快往前亭請你大王來，與他說話。」好行者，應了一聲，即至剝皮亭，對妖精道：「大王，聖宮娘娘有請。」妖王歡喜道：「娘娘常時只罵，怎麼今日有請？」行者道：「那娘娘問朱紫國王之事，是我說：『他不要你了，他國中另扶了皇后。』娘娘聽說，故此沒了想頭，方才命我來奉請。」妖王大喜道：「你卻中用。待我剿除了他國，封你為個隨朝的太宰。」
行者順口謝恩，疾與妖王來至後宮門首。那娘娘歡容迎接，就去用手相攙。那妖王喏喏而退道：「不敢，不敢。多承娘娘下愛，我怕手痛，不敢相傍。」娘娘道：「大王請坐，我與你說。」妖王道：「有話但說不妨。」娘娘道：「我蒙大王辱愛，今已三年，未得共枕同衾。也是前世之緣，做了這場夫妻。誰知大王有外我之意，不以夫妻相待。我想著當時在朱紫國為后，外邦凡有進貢之寶，君看畢，一定與后收之。你這裡更無甚麼寶貝，左右穿的是貂裘，吃的是血食，那曾見綾錦金珠？只一味鋪皮蓋毯。或者就有些寶貝，你因外我，也不教我看見，也不與我收著。且如聞得你有三個鈴鐺，想就是件寶貝，你怎麼走也帶著，坐也帶著？你就拿與我收著，待你用時取出，未為不可。此也是做夫妻一場，也有個心腹相託之意。如此不相託付，非外我而何？」妖王大笑陪禮道：「娘娘怪得是，怪得是。寶貝在此，今日就當付你收之。」便即揭衣取寶。行者在旁，眼不轉睛，看著那怪揭起兩三層衣服，貼身帶著三個鈴兒。他解下來，將些綿花塞了口兒，把一塊豹皮作一個包袱兒包了，遞與娘娘道：「物雖微賤，卻要用心收藏，切不可搖幌著他。」娘娘接過手道：「我曉得。安在這妝臺之上，無人搖動。」叫：「小的們，安排酒來，我與大王交歡會喜，飲幾杯兒。」眾侍婢聞言，即鋪排果菜，擺上些獐𤜱鹿兔之肉，將椰子酒斟來奉上。那娘娘做出妖嬈之態，哄著精靈。
孫行者在旁取事，但挨挨摸摸，行近妝臺，把三個金鈴輕輕拿過，慢慢移步，溜出宮門，徑離洞府。到了剝皮亭前無人處，展開豹皮幅子看時，中間一個有茶鍾大，兩頭兩個有拳頭大。他不知利害，就把綿花扯了。只聞得噹的一聲響喨，骨都都的迸出煙、火、黃沙，急收不住，滿亭中烘烘火起。諕得那把門精怪一擁撞入後宮，驚動了妖王，慌忙教：「去救火，救火。」出來看時，原來是有來有去拿了金鈴兒哩。妖王上前喝道：「好賤奴，怎麼偷了我的金鈴寶貝，在此胡弄？」叫：「拿來，拿來。」那門前虎將、熊師、豹頭、彪帥、獺象、蒼狼、乖獐、狡兔、長蛇、大蟒、猩猩，帥眾妖一齊攢簇。
那行者慌了手腳，丟了金鈴，現出本像，掣出金箍如意棒，撒開解數，往前亂打。那妖王收了寶貝，傳號令，教：「關了前門。」眾妖聽了，關門的關門，打仗的打仗。那行者難得脫身，收了棒，搖身一變，變作個痴蒼蠅兒，釘在那無火石壁上。眾妖尋不見，報道：「大王，走了賊也，走了賊也。」妖王問：「可曾自門裡走出去？」眾妖都說：「前門緊鎖牢拴在此，不曾走出。」妖王只說：「仔細搜尋。」有的取水潑火，有的仔細搜尋，更無蹤跡。妖王怒道：「是個甚麼賊子？好大膽，變作有來有去的模樣，進來見我回話，又跟在身邊，乘機盜我寶貝。早是不曾拿將出去。若拿出山頭，見了天風，怎生是好？」虎將上前道：「大王的洪福齊天，我等的氣數不盡，故此知覺了。」熊師上前道：「大王，這賊不是別人，定是那戰敗先鋒的那個孫悟空。想必路上遇著有來有去，傷了性命，奪了黃旗、銅鑼、牙牌，變作他的模樣，到此欺騙了大王也。」妖王道：「正是，正是，見得有理。」叫：「小的們，仔細搜求防避，切莫開門放出走了。」這才是個有分教：
弄巧翻成拙，作耍卻為真。
畢竟不知孫行者怎麼脫得妖門，且聽下回分解。
English
The Demon Unleashes Fire, Smoke, and Sand from His Treasure; Wukong Plots to Steal the Purple-Gold Bells
The Great Sage Sun rose on auspicious light, iron staff in hand, and challenged the creature in the sky. “Where are you from, evil monster? What trouble are you bent on causing?” “I am the advance officer of Great King Sai Taisui of Xiezhi Cave on Mount Qilin. He has sent me for two palace women to serve Lady Golden Sage. Who are you to question me?” “I am Sun Wukong, the Great Sage Equal to Heaven. I am guarding the Tang monk on his western journey to worship the Buddha. Passing this kingdom, I learned that you demons have bullied its ruler, and I mean to rid the land of you. I was looking for you, and here you have come to die.” The monster thrust his spear, and Pilgrim met it with his staff. Their clash in midair was fierce:
The staff is a treasure that anchored the sea beneath the dragon palace;The spear is iron forged by mortal hands.How can an earthly weapon equal an immortal one?A single touch will drain its power away.The Great Sage is a celestial immortal;The creature is born of evil demons.How can a wicked spirit approach the upright?Where the true stands firm, evil falls.One stirs wind and earth to frighten a king;The other rides clouds and mist to darken sun and moon.They test their skill and strength in combat;Let no unworthy fighter boast of valor.The Great Sage Equal to Heaven proves his might:With a ringing blow he breaks the spear in two.
With his spear broken, the monster thought only of saving himself. He turned his wind west and fled. Pilgrim did not pursue.
He descended beside the king's refuge and called, “Master, bring His Majesty out. The creature has fled.” Tripitaka helped the king up. The clear sky showed no trace of the demon. At the banquet table the king filled a golden cup himself and offered it to Pilgrim. “A small token of thanks, divine monk.” Before Pilgrim could answer, an officer came from the palace gate. “A fire has broken out at the western gate!” Pilgrim flung cup and wine into the sky, and the golden cup rang as it struck the ground. The king bowed in alarm. “Forgive me. I should have invited you into the hall to thank you properly, rather than offering you a cup here. Have I offended you?” “Not at all,” Pilgrim smiled. Another officer hurried in: “What wonderful rain! It put out the fire at the western gate. Wine-scented water is flowing through the streets.” “When you saw me throw the cup, you mistook my meaning,” Pilgrim said. “The defeated monster set a fire in the west. I used that cup of wine to quench it and save the households inside and outside the gate.”
The king honored him still more and invited all four travelers into the throne hall, even wishing to offer him the throne. Pilgrim laughed. “The creature called himself Sai Taisui's advance officer, come for palace women. He will report his defeat, and his master will want to fight me. If the demon brings his army here, he may harm your people and frighten you. I would rather meet and capture him in midair and recover your queen. Where is his cave, and how far away?” “I sent mounted scouts. The journey there and back takes more than fifty days. His cave is about three thousand li to the south.” “Bajie, Sha Monk, guard Master. I'll go.” The king held him back. “Wait a day. I'll prepare provisions and money and select a swift horse.” “Those are arrangements for someone traveling on foot. I can make the three-thousand-li round trip before a cup of wine grows cold.” “Forgive me, divine monk, but your face resembles a monkey's. How can you travel so quickly?” Pilgrim answered:
“Though my body has a monkey's form,I opened the road beyond life and death in my youth.I sought wise teachers to learn the WayAnd practiced day and night before the mountain.Heaven was my roof, earth my furnace;Sun and moon were the medicines I joined.I gathered yin and yang and blended water and fire;In a moment I understood the hidden gate.The powers of Heaven's Great Bear move me;I follow the Dipper's turning handle.I withdraw the furnace and feed the fire in season;Lead and mercury join and nourish each other.Five elements converge in creation;Four forms are harmonized in their appointed time.Two breaths return to the golden path;Three houses meet on the road to the elixir.The law I learned flows through all four limbs;My somersault comes as though the gods assist it.One bound carries me over the Taihang Mountains;One leap crosses Cloud-Reaching Ford.A thousand steep ridges cannot trouble me,Nor a hundred reaches of the long river.With transformations that know no barrier,One somersault spans 108,000 li!”
Astonished and delighted, the king offered him a cup of royal wine for the journey. Intent on fighting the demon, Pilgrim said, “Keep it for when I return.” With a whistle he vanished, leaving king and court amazed.
At one bound he came upon a high mountain rising through the mist. He descended onto its summit and looked closely. A fine mountain:
It reaches heaven and spreads over the earth,Concealing the sun and bringing forth clouds.Sharp peaks rise into the sky;Long ridges stretch across the land.Thick pines on its heights hide the sun;Jagged stones beneath its cliffs gather clouds.The pines stay green through every season;The stones remain unchanged through countless years.Apes cry at night among the trees;Serpents slide through the ravines.Mountain birds call softly, mountain beasts roar.Musk deer and common deer wander in pairs;Crows and magpies fly in crowded flocks.Wild flowers and grasses seem endless;Mountain peaches and fruit trees brighten with the season.Its steep paths are hard to travel,Yet demon immortals have made it their secluded home.
As the Great Sage looked for the cave, fire blazed from a hollow in the mountainside. In a moment red flames filled the sky, and from them rose a noxious smoke more deadly than the fire. See:
Ten thousand golden sparks burst from the fire;A thousand scarlet rainbows fly from its flames.This is neither chimney smoke nor burning grass or wood:It billows in five colors—blue, red, white, black, and yellow.It smokes the pillars outside the Southern Gate of HeavenAnd scorches the beams of the Palace of Divine Mists.Beasts in their dens burn skin and all;Birds in the woods lose every feather.With smoke as terrible as this,How can one enter the mountain to subdue its king?
As Pilgrim watched uneasily, a stream of sand burst from the mountain, blotting out the sun. See how it spread:
It swirls across the horizon and shrouds the earth.Fine dust blinds the eyes wherever it falls;Coarse ash rolls through valleys like sesame seeds.Young immortals gathering herbs lose their companions;Woodcutters cannot find the road home.Even a bright jewel held before one's eyesWould be lost in the stinging grit.
Absorbed in the spectacle, Pilgrim let sand enter his nose. It tickled, and he sneezed twice. He picked up two pebbles from beneath a rock and stopped his nostrils. Then he became a little hawk that flies into fire, wheeled through the smoke and flames, and saw the sand and fire die away. Resuming his form, he heard a copper gong ringing. “Perhaps I've come to the wrong place,” he thought. “That sounds like a dispatch rider on a royal road. I'll ask him.”
A little demon came racing toward him, carrying a yellow flag, a dispatch on his back, and a gong in his hand. “So he was making the noise,” thought Pilgrim. “What message is he carrying?” The Great Sage changed into a large insect and settled on the dispatch bag. The demon beat his gong and muttered to himself: “My king is cruel. Three years ago he stole Golden Sage Palace from Zhuzi, but he has never been able to touch her. It's the women brought in to serve her who suffer: two have been killed, then four. He demanded more the year before last, last year, and this year, and demands more still. Now his officer has met Sun Wukong and been defeated, and there are no women coming. In his rage my king sends me with a declaration of war. If Zhuzi fights, it will lose. My king's smoke, fire, and sand will kill its ruler, court, and people. Then he will take the city and become emperor, and we will hold offices under him. But Heaven cannot allow it.”
Pilgrim rejoiced to hear that even a demon could have some decency. But what did the messenger mean by saying the king could not touch the queen? He flew ahead a dozen li, changed into a young Daoist, and waited by the road:
Two buns of hair crown his head;He wears a robe of many patches.His hand beats a fish-shaped drum;His lips sing songs of the Way.
As the demon came around the slope, Pilgrim saluted him. “Where are you going, officer? What message do you bear?” The creature returned his greeting as though he knew him. “My king sent me to declare war on Zhuzi.” “Has he had his way with the woman from Zhuzi yet?” “When he brought her here three years ago, an immortal gave her a five-colored robe to wear. Since putting it on she has grown needles all over her body. My king cannot so much as touch her hand without pain. He has never been able to lie with her. This morning the officer he sent for maids was beaten by someone named Pilgrim Sun, so he has sent me with a challenge to fight tomorrow.” “Why is he angry?” Pilgrim asked. “He is brooding over it now. Go sing him one of your songs to lighten his mood.”
Pilgrim bowed and stepped aside. As the creature continued, Pilgrim drew his staff, turned, and struck him behind the head. Skull and neck shattered, and the demon died instantly. “I acted too quickly,” Pilgrim thought. “I didn't ask his name.” He took the dispatch and hid it in his sleeve; he tucked the flag and gong in the grass. Dragging the body toward a ravine, he heard a metal tag ring at the waist. Its inscription read: “Trusted messenger, Youlai Youqu, Come-and-Go; short, with a lumpy face and no beard. Wears this tag at all times; anyone without it is an impostor.” Pilgrim laughed. “Come-and-Go has gone and won't come back.” He took the tag. Remembering the deadly smoke and fire, he chose not to seek the cave yet. Instead he thrust his staff into the corpse's chest, lifted it into the air, and somersaulted back to Zhuzi to claim an initial success.
Bajie was guarding king and master outside the throne hall when he saw Pilgrim carrying a demon's body in midair. “If I had gone,” he grumbled, “that victory could have been mine.” Pilgrim landed and threw the body on the steps. Bajie struck it with his rake. “Now it's my victory!” “How?” “Look at the nine holes I've made.” “Does it still have a head?” “Oh, it has none. No wonder it didn't move when I struck it.” “Where's Master?” “Talking with the king inside.” “Bring him out.” Bajie fetched Tripitaka, and Pilgrim slipped the declaration of war into his sleeve. “Keep it hidden from the king, Master.”
The king came out. “Did you catch the demon?” Pilgrim pointed to the body. “I killed that one.” “It's a monster, but it isn't Sai Taisui. I've seen Sai Taisui twice. He is eighteen feet tall, broad as five men across the shoulders, with a face of golden light and a voice like thunder. This one is small and mean.” “You're right. He was only a messenger I met and killed on the way back.” “Excellent,” said the king. “My scouts have never brought such certain news. You went out once and brought a demon back. You deserve credit.” He ordered wine warmed for Pilgrim.
“The wine can wait. When Golden Sage Palace left, did she leave you any keepsake? Give me something of hers.” At the word “keepsake,” the king wept as though stabbed:
“On a summer feast day beneath the crimson sun,The Great Year demon came with a savage cry.He seized my wife to be his captive bride;I sent her out for my people's sake.No words of greeting or farewell passed between us;We could not part beneath a roadside pavilion.She left no scented pouch or keepsake;Ever since I've lived in loneliness and pain.”
“Don't grieve while I am here. Is there something in the palace that she loved? Give me that.” “Why?” “The demon king has formidable powers. I've seen his smoke, fire, and sand; subduing him will be hard. Even if I do, your queen will not know my face or trust me to lead her home. A beloved possession will prove that you sent me.” “In her dressing room in the Zhaoyang Palace is a pair of golden bracelets she wore. She took them off at the Dragon Boat Festival to tie five-colored threads on her wrist and never put them back. They lie in her jewelry box. I cannot bear to look at them: they remind me of her face and make my illness return.” “Have them brought. Give me both if you can bear it, or one if you cannot.” The king had Jade Sage Palace fetch them. At sight of the bracelets, he called his queen's name with tears, then gave them to Pilgrim, who slipped them over his arm.
Without waiting to drink his wine, the Great Sage somersaulted back to Mount Qilin. He ignored the scenery and sought the cave. Hearing voices, he stopped to look. At the entrance of Xiezhi Cave stood some five hundred demon captains and guards:
They stand in serried ranks with weapons bright in sunlight;Packed close, their banners flutter in the wind.Tiger generals and bear commanders know transformations;Leopard-headed and fierce-beast captains display their prowess.Gray wolves are savage, otters and elephants bold;Wily hares and clever deer wield swords and halberds;Snakes and pythons carry knives and bows.Orangutans who speak human wordsCan array their troops and read the wind.
Pilgrim turned away, not from fear but to find the place where he had killed the messenger. He fetched the yellow flag and gong, formed a sign, and changed into Youlai Youqu. Ringing the gong, he strode up to Xiezhi Cave. An orangutan guard called, “Come-and-Go, you're back!” “Yes.” “Hurry. The great king is waiting for your report in the Flaying Pavilion.”
Pilgrim beat his gong through the first gate. Sheer cliffs rose above stone chambers with wondrous flowers and grasses and old pines and cypresses. Through the second gate he saw a bright pavilion with eight windows. In the center a demon king sat in a chair inlaid with gold. He looked fearsome:
Rosy radiance flashes above his head;Fierce killing breath rises from his chest.Tusks beyond his lips stand like blades;Singed hair at his temples sends up red smoke.Whiskers bristle from his mouth like arrows;Raised hair blankets his body like felt.Eyes jut like bronze bells, fiercer than the Great Year;He holds an iron pestle high as heaven.
Feigning insolence, Pilgrim turned his back and kept beating the gong. “Have you returned?” the demon asked twice without an answer. He seized the supposed messenger. “Why beat the gong at home and refuse to answer?” Pilgrim threw it down. “Why ask why? I said I didn't want to go, but you sent me. At Zhuzi a whole army stood ready. They cried, ‘Catch the demon!’ and dragged me before the king, who ordered my execution. Luckily his counselors said, ‘Do not kill a messenger when two lands are at war.’ He spared me, took the dispatch, and had me marched out and beaten thirty times before the troops. His army will soon come here to fight.” “You suffered. No wonder you wouldn't answer.” “I'm aching too much to speak.” “How many soldiers?” “They terrified and beat me so badly I couldn't count. I saw weapons everywhere:
“Bows and arrows, swords and spears, armor and robes,Shields and halberds, tasseled banners;Javelins and crescent spades, helmets and mail,Great axes and round shields, iron caltrops;Long clubs and short mallets,Steel forks, guns and cannons, protective headgear;Strong shoes, padded coats, whips and batons,Magic pellets and copper hammers.”
“Never mind,” the king laughed. “I can burn all those weapons in one blaze. Go tell Lady Golden Sage so she won't worry. When she heard me vow to fight this morning she wept without cease. Tell her their soldiers are fierce and certain to beat me; it will comfort her for a while.”
“Just what I hoped,” Pilgrim thought, and made his way through side doors and halls as though he knew the place. At the back rose grand buildings unlike the outer cave. A splendid gate led to Golden Sage Palace's chambers. Demon foxes and deer disguised as beautiful maidservants stood on either side. The queen sat with her cheek in her hand, weeping:
Her jade face is tender, her beauty radiant,But she will not dress her hair; its dark masses hang loose.She wears no jeweled pins;No powder brightens her face, no rouge its pale cheeks.Her cloudlike hair is uncombed and dry.She presses her red lips against her white teeth;Frowning brows shadow her eyes, wet with tears.Her thoughts remain with the king of Zhuzi;She longs to escape the net that holds her.Truly: beauty has so often brought cruel fate;Silent and languishing, she faces the spring wind.
Pilgrim approached with a casual salute. “Greetings!” “What an insolent creature,” the queen cried. “When I lived in Zhuzi, even ministers and chancellors bowed with eyes lowered. Why does this rude monster offer me such a greeting?” The maids explained, “Mistress, this is our king's trusted messenger, Youlai Youqu. He carried the declaration of war this morning.” She restrained her anger. “Did you reach Zhuzi?” “I went to the throne hall and spoke with its king.” “What did he say?” “I've reported his threats and troop formations to our lord. He sent one heartfelt word for you, but there are too many people here to speak of it.”
The queen dismissed the foxes and deer. Pilgrim shut the doors and wiped his face, showing his true form. “Don't fear me. I am Sun Wukong, first disciple of Tripitaka Tang, sworn brother of the Tang king, who is seeking scriptures at the Thunderclap Monastery in the far west. In your country I saw the call for a physician and cured your king of the illness caused by longing for you. At his feast I learned the demon had stolen you. I know how to subdue dragons and tigers and came to rescue you at his request. I defeated the advance officer and killed the messenger. When I saw the fierce guards, I took the messenger's form to bring you this news.” She listened silently. Pilgrim took out the golden bracelets and offered them with both hands. “If you doubt me, where could I have got these?” She wept at the sight, rose, and bowed. “If you bring me home, I will remember your kindness as long as I live.”
“What treasure produces his fire, smoke, and sand?” Pilgrim asked. “Three golden bells. If he shakes the first, fire blazes for three hundred zhang; the second, smoke spreads for three hundred zhang; the third, yellow sand blinds all within three hundred zhang. The smoke and fire are not the worst: if the sand enters your nose, it kills.” “That is dangerous. I've already sneezed twice from it. Where does he keep the bells?” “On his belt at all times, awake or asleep; he never sets them down.” “If you want to see the king of Zhuzi again, put aside your grief for now. Smile and speak lovingly to the demon as a wife, and persuade him to entrust the bells to you. I'll steal them when I have the chance, subdue him, and return you to your husband and a peaceful life.” She agreed.
Pilgrim resumed the messenger's shape, opened the doors, and called the maids in. “Come-and-Go,” the queen said, “invite your king to speak with me.” He went to the Flaying Pavilion and told the demon. “She usually curses me. Why does she ask for me now?” “She asked about the king of Zhuzi. I told her he had forgotten her and installed another queen, and that ended her hopes. Then she sent for you.” “Well done,” the demon said. “When I destroy that kingdom, I'll make you my chief minister.”
Pilgrim thanked him and accompanied him to the queen. She greeted the demon warmly and reached for his hand. “Please don't,” he said, drawing back. “I'm grateful, but touching you hurts.” “Sit and let us talk. You brought me here three years ago, yet we have never shared a bed. It seems fate meant us to be husband and wife, but you treat me like a stranger. When I was queen of Zhuzi, my husband gave me every treasure brought in tribute after he had seen it. Here your attendants wear skins and eat bloody meat. I see no silk, gold, or pearls, only furs and rugs. Perhaps you have treasures but won't let me see or keep them because you consider me an outsider. I've heard of your three bells. Why carry them even when you sit? Let me keep them and give them to you when needed. A husband should trust his wife. If you cannot trust me with them, what else can I think?” “You're right,” said the demon, laughing apologetically. “I'll give them to you now.” Pilgrim watched him lift two or three layers of clothing and unfasten three bells next to his skin. He plugged their mouths with cotton, wrapped them in leopard skin, and handed them to her. “These may seem small, but store them carefully. Above all, don't shake them.” “I know. I'll put them on the dressing table where no one will disturb them. Bring wine,” she told the maids. “We will drink together.” They set out fruit, vegetables, the meat of deer and hares, and coconut wine. The queen smiled and charmed the demon as they drank.
Pilgrim edged toward the dressing table, took the bells quietly, slipped out of the chamber, and left the cave. Alone by the Flaying Pavilion, he opened the leopard-skin bundle. One bell was as big as a teacup; the other two, as large as fists. Not realizing the danger, he pulled out their cotton plugs. With a clang, smoke, fire, and yellow sand burst forth. Flames filled the pavilion before he could stop them. Guards rushed into the inner palace shouting for water. The demon king came out and found Youlai Youqu holding the bells. “Wretched servant! Why steal my treasure and play with it here? Give it back!” Tiger generals, bear commanders, leopard captains, fierce beasts, otters, elephants, wolves, deer, hares, snakes, pythons, and orangutans crowded around him.
Pilgrim dropped the bells in alarm, regained his own form, drew his gold-banded staff, and fought wildly. The demon seized his treasure and ordered the front gate barred. As some demons fought and others closed the gate, Pilgrim transformed into a sluggish fly and clung to an unburned stone wall. “The thief has escaped!” the demons reported. “Did he go out the gate?” “It's barred; no one passed.” “Search carefully.” They doused the fire and searched in vain. “Who was bold enough to take Come-and-Go's shape, speak with me, stay by my side, and steal my treasure?” the king raged. “Luckily the bells were not carried out to meet the wind of heaven. What would have happened then?” “Your fortune saved us,” said a tiger general. A bear commander said, “It must be Sun Wukong, who beat your advance officer. He killed Come-and-Go on the road, took his flag, gong, and tag, and came in wearing his shape.” “Yes,” said the king. “Search everywhere, keep watch, and do not open the gates.” Thus it was:
His clever scheme turns into folly;What began as play becomes a real ordeal.
How would Pilgrim Sun escape the demon's gate? Listen to the next chapter to find out.
Chapter 71
Traditional Chinese
第七十一回 行者假名降怪犼 觀音現像伏妖王
色即空兮自古，空言是色如然。人能悟徹色空禪，何用丹砂炮煉。德行全修休懈，工夫苦用熬煎。有時行滿始朝天，永駐仙顏不變。
話說那賽太歲緊關了前後門戶，搜尋行者，直嚷到黃昏時分，不見蹤跡。坐在那剝皮亭上，點聚群妖，發號施令，都教各門上提鈴喝號，擊鼓敲梆；一個個弓上絃，刀出鞘，支更坐夜。
原來孫大聖變做個痴蒼蠅，釘在門旁。見前面防備甚緊，他即抖開翅，飛入後宮門首看處，見金聖娘娘伏在御案上，清清滴淚，隱隱聲悲。行者飛進門去，輕輕的落在他那烏雲散髻之上，聽他哭的甚麼。少頃間，那娘娘忽失聲道：「主公啊，我和你：
前生燒了斷頭香，今世遭逢潑怪王。拆鳳三年何日會？分鴛兩處致悲傷。差來長老才通信，驚散佳姻一命亡。只為金鈴難解識，相思又比舊時狂。」
行者聞言，即移身到他耳根後，悄悄的叫道：「聖宮娘娘，你休恐懼。我還是你國差來的神僧孫長老，未曾傷命。只因自家性急，近妝臺偷了金鈴，你與妖王吃酒之時，我卻脫身私出了前亭，忍不住打開看看。不期扯動那塞口的綿花，那鈴響一聲，迸出煙、火、黃沙。我就慌了手腳，把金鈴丟了，現出原身，使鐵棒，苦戰不出，恐遭毒手，故變作一個蒼蠅兒，釘在門樞上，躲到如今。那妖王愈加嚴緊，不肯開門。你可再以夫妻之禮，哄他進來安寢，我好脫身行事，別作區處救你也。」
娘娘一聞此言，戰兢兢，髮似神揪；虛怯怯，心如杵築。淚汪汪的道：「你如今是人是鬼？」行者道：「我也不是人，我也不是鬼，如今變作個蒼蠅兒在此。你休怕，快去請那妖王也。」娘娘不信，淚滴滴，悄語低聲道：「你莫魘寐我。」行者道：「我豈敢魘寐你？你若不信，展開手，等我跳下來你看。」那娘娘真個把左手張開，行者輕輕飛下。落在他玉掌之間，好便似：
菡萏蕊頭釘黑豆，牡丹花上歇遊蜂；繡毬心裡葡萄落，百合枝邊黑點濃。
金聖宮高擎玉掌，叫聲：「神僧。」行者嚶嚶的應道：「我是神僧變的。」那娘娘方才信了。悄悄的道：「我去請那妖王來時，你卻怎生行事？」行者道：「古人云：『斷送一生惟有酒。』又云：『破除萬事無過酒。』酒之為用多端，你只以飲酒為上。你將那貼身的侍婢喚一個進來，指與我看，我就變作他的模樣，在旁邊伏侍，卻好下手。」
那娘娘真個依言，即叫：「春嬌何在？」那屏風後轉出一個玉面狐狸來，跪下道：「娘娘喚春嬌有何使令？」娘娘道：「你去叫他們來點紗燈，焚腦麝，扶我上前庭，請大王安寢也。」那春嬌即轉前面，叫了七八個怪鹿妖狐，打著兩對燈籠、一對提爐，擺列左右。娘娘欠身叉手，那大聖早已飛去。好行者，展開翅，徑飛到那玉面狐狸頭上，拔下一根毫毛，吹口仙氣，叫：「變！」變作一個瞌睡蟲，輕輕的放在他臉上。原來瞌睡蟲到了人臉上，往鼻孔裡爬，爬進孔中，即瞌睡了。那春嬌果然漸覺困倦，立不住腳，搖樁打盹，即忙尋著原睡處，丟倒頭，只情呼呼的睡起。行者跳下來，搖身一變，變做那春嬌一般模樣，轉屏風，與眾排立不題。
卻說那金聖宮娘娘往前正走，有小妖看見，即報賽太歲道：「大王，娘娘來了。」那妖王急出剝皮亭外迎迓。娘娘道：「大王啊，煙火既息，賊已無蹤，深夜之際，特請大王安置。」那妖滿心歡喜道：「娘娘珍重。卻才那賊乃是孫悟空。他敗了我先鋒，打殺我小校，變化進來，哄了我們。我們這般搜檢，他卻渺無蹤跡，故此心上不安。」娘娘道：「那廝想是走脫了。大王放心勿慮，且自安寢去也。」妖精見娘娘侍立敬請，不敢堅辭，只得吩咐群妖，各要小心火燭，謹防盜賊，遂與娘娘徑往後宮。行者假變春嬌，從兩班侍婢引入。
娘娘叫：「安排酒來與大王解勞。」妖王笑道：「正是，正是。快將酒來，我與娘娘壓驚。」假春嬌即同眾怪鋪排了果品，整頓些腥肉，調開桌椅。那娘娘擎杯，這妖王也以一杯奉上，二人穿換了酒杯。假春嬌在旁，執著酒壺道：「大王、與娘娘今夜才遞交杯盞，請各飲乾，穿個雙喜杯兒。」真個又各斟上，又飲乾了。「假春嬌」又道：「大王娘娘喜會，眾侍婢會唱的供唱，善舞的起舞來耶。」說未畢，只聽得一派歌聲，齊調音律，唱的唱，舞的舞。他兩個又飲了許多，娘娘叫住了歌舞。眾侍婢分班，出屏風外擺列。惟有假春嬌執壺，上下奉酒。娘娘與那妖王專說得是夫妻之話。你看那娘娘一片雲情雨意，哄得那妖王骨軟觔麻。只是沒福，不得沾身。可憐！真是貓咬尿胞──空歡喜。
敘了一會，笑了一會，娘娘問道：「大王，寶貝不曾傷損麼？」妖王道：「這寶貝乃先天摶鑄之物，如何得損？只是被那賊扯開塞口之綿，燒了豹皮包袱也。」娘娘說：「怎生收拾？」妖王道：「不用收拾，我帶在腰間哩。」假春嬌聞得此言，即拔下毫毛一把，嚼得粉碎，輕輕挨近妖王，將那毫毛放在他身上，吹了三口仙氣，暗暗的叫：「變！」那些毫毛即變做三樣惡物，乃虱子、虼蚤、臭蟲，攻入妖王身內，挨著皮膚亂咬。那妖王燥癢難禁，伸手入懷揣摸揉癢，用指頭捏出幾個虱子來，拿近燈前觀看。娘娘見了，含忖道：「大王，想是襯衣髒了，久不曾漿洗，故生此物耳。」妖王慚愧道：「我從來不生此物，可可的今宵出醜。」娘娘笑道：「大王何為出醜？常言道：『皇帝身上也有三個御虱』哩。且脫下衣服來，等我替你捉捉。」妖王真個解帶脫衣。
假春嬌在傍，著意看著那妖王身上衣服，層層皆有虼蚤跳，件件皆排大臭蟲；子母虱密密濃濃，就如螻蟻出窩中。不覺的揭到第三層見肉之處，那金鈴上紛紛垓垓的，也不勝其數。假春嬌道：「大王，拿鈴子來，等我也與你捉捉虱子。」那妖王一則羞，二則慌，卻也不認得真假，將三個鈴兒遞與假春嬌。假春嬌接在手中，賣弄多時，見那妖王低著頭抖這衣服，他即將金鈴藏了，拔下一根毫毛，變作三個鈴兒，一般無二，拿向燈前翻檢。卻又把身子扭扭捏捏的抖了一抖，將那虱子、臭蟲、虼蚤，收了歸在身上，把假金鈴兒遞與那怪。那怪接在手中，一發朦朧無措，那裡認得甚麼真假，雙手托著那鈴兒，遞與娘娘道：「今番你卻收好了，卻要仔細仔細，不要像前一番。」那娘娘接過來，輕輕的揭開衣箱，把那假鈴收了，用黃金鎖鎖了。卻又與妖王飲了幾杯酒，教侍婢：「淨拂牙床，展開錦被，我與大王同寢。」那妖王諾諾連聲道：「沒福，沒福，不敢奉陪。我還帶個宮女往西宮裡睡去，娘娘請自安置。」遂此各歸寢處不題。
卻說假春嬌得了手，將他寶貝帶在腰間，現了本像，把身子抖一抖，收去那個瞌睡蟲兒，徑往前走。只聽得梆鈴齊響，緊打三更。好行者，捏著訣，念動真言，使個隱身法，直至門邊，又見那門上拴鎖甚密。卻就取出金箍棒，望門一指，使出那解鎖之法，那門就輕輕開了。急拽步出門站下，厲聲高叫道：「賽太歲，還我金聖娘娘來。」連叫兩三遍，驚動大小群妖，急急看處，前門開了。即忙掌燈尋鎖，把門兒依然鎖上。著幾個跑入裡邊去報道：「大王，有人在大門外呼喚大王尊號，要金聖娘娘哩。」那裡邊侍婢即出宮門，悄悄的傳言道：「莫吆喝，大王才睡著了。」行者又在門前高叫，那小妖又不敢去驚動。如此者三四遍，俱不敢去通報。那大聖在外嚷嚷鬧鬧的，直弄到天曉。忍不住，手掄著鐵棒，上前打門。慌得那大小群妖頂門的頂門，報信的報信。那妖王一覺方醒，只聞得亂攛攛的諠譁，起身穿了衣服，即出羅帳之外，問道：「嚷甚麼？」眾侍婢才跪下道：「爺爺，不知是甚人在洞外叫罵了半夜，如今卻又打門。」
妖王走出宮門，只見那幾個傳報的小妖慌張張的磕頭道：「外面有人叫罵，要金聖宮娘娘哩；若說半個『不』字，他就說出無數的歪話，甚不中聽。見天曉大王不出，逼得打門也。」那妖道：「且休開門。你去問他是那裡來的？姓甚名誰？快來回報。」小妖急出去，隔門問道：「打門的是誰？」行者道：「我是朱紫國拜請來的外公，來取聖宮娘娘回國哩。」那小妖聽得，即以此言回報。那妖隨往後宮，查問來歷。原來那娘娘才起來，還未梳洗，早見侍婢來報：「爺爺來了。」那娘娘急整衣，散挽黑雲，出宮迎迓。才坐下，還未及問，又聽得小妖來報：「那來的外公已將門打破矣。」那妖笑道：「娘娘，你朝中有多少將帥？」娘娘道：「在朝有四十八衛人馬，良將千員；各邊上元帥總兵，不計其數。」妖王道：「可有個姓外的麼？」娘娘道：「我在宮，只知內裡輔助君王，早晚教誨妃嬪，外事無邊，我怎記得名姓？」妖王道：「這來者稱為『外公』，我想著《百家姓》上，更無個姓外的。娘娘賦性聰明，出身高貴，居皇宮之中，必多覽書籍。記得那本書上有此姓也？」娘娘道：「止《千字文》上有句『外受傅訓』，想必就是此矣。」
妖王喜道：「定是，定是。」即起身辭了娘娘，到剝皮亭上，結束整齊，點出妖兵，開了門，直至外面，手持一柄宣花鉞斧，厲聲高叫道：「那個是朱紫國來的外公？」行者把金箍棒揝在右手，將左手指定道：「賢甥，叫我怎的？」那妖王見了，心中大怒道：「你這廝：
相貌若猴子，嘴臉似猢猻。七分真是鬼，大膽敢欺人。」
行者笑道：「你這個誑上欺君的潑怪，原來沒眼。想我五百年前大鬧天宮時，九天神將見了我，無一個『老』字，不敢稱呼；你叫我聲外公，那裡虧了你？」妖王喝道：「快早說出姓甚名誰，有些甚麼武藝，敢到我這裡猖獗！」行者道：「你若不問姓名猶可，若要我說出姓名，只怕你立身無地。你上來，站穩著，聽我道：
生身父母是天地，日月精華結聖胎。仙石懷抱無歲數，靈根孕育甚奇哉。當年產我三陽泰，今日歸真萬會諧。曾聚眾妖稱帥首，能降眾怪拜丹崖。玉皇大帝傳宣旨，太白金星捧詔來。請我上天承職裔，官封弼馬不開懷。初心造反謀山洞，大膽興兵鬧御階。托塔天王並太子，交鋒一陣盡猥衰。金星復奏玄穹帝，再降招安敕旨來。封做齊天真大聖，那時方稱棟梁材。又因攪亂蟠桃會，仗酒偷丹惹下災。太上老君親奏駕，西池王母拜瑤臺。情知是我欺王法，即點天兵發火牌。十萬兇星並惡曜，干戈劍戟密排排。天羅地網漫山布，齊舉刀兵大會垓。惡鬥一場無勝敗，觀音推薦二郎來。兩家對敵分高下，他有梅山兄弟儕。各逞英雄施變化，天門三聖撥雲開。老君丟了金剛套，眾神擒我到金階。不須詳允書供狀，罪犯凌遲殺斬災。斧剁鎚敲難損命，刀掄劍砍怎傷懷。火燒雷打只如此，無計摧殘長壽胎。押赴太清兜率院，爐中煅煉盡安排。日期滿足才開鼎，我向當中跳出來。手挺這條如意棒，翻身打上玉龍臺。各星各象皆潛躲，大鬧天宮任我歪。巡視靈官忙請佛，釋伽與我逞英才。手心之內翻觔斗，遊遍周天去復來。佛使先知賺哄法，被他壓住在天崖。到今五百餘年矣，解脫微軀又弄乖。特保唐僧西域去，悟空行者甚明白。西方路上降妖怪，那個妖邪不懼哉！」
那妖王聽他說出悟空行者，遂道：「你原來是大鬧天宮的那廝。你既脫身保唐僧西去，你走你的路去便罷了，怎麼羅織管事，替那朱紫國為奴，卻到我這裡尋死？」行者喝道：「賊潑怪！說話無知。我受朱紫國拜請之禮，又蒙他稱呼管待之恩，我老孫比那王位還高千倍，他敬之如父母，事之如神明，你怎麼說出『為奴』二字？我把你這誑上欺君之怪，不要走，吃外公一棒。」那妖慌了手腳，即閃身躲過，使宣花斧劈面相迎。這一場好殺！你看：
金箍如意棒，風刃宣花斧。一個咬牙發狠兇，一個切齒施威武。這個是齊天大聖降臨凡，那個是作怪妖王來下土。兩個噴雲噯霧照天宮，真是走石揚沙遮斗府。往往來來解數多，翻翻復復金光吐。齊將本事施，各把神通賭。這個要取娘娘轉帝都，那個喜同皇后居山塢。這場都是沒來由，捨死忘生因國主。
他兩個戰經五十回合，不分勝負。那妖王見行者手段高強，料不能取勝，將斧架住他的鐵棒道：「孫行者，你且住了。我今日還未早膳，待我進了膳，再來與你定雌雄。」行者情知是要取鈴鐺，收了鐵棒道：「『好漢子不趕乏兔兒』。你去，你去，吃飽些，好來領死。」
那妖急轉身闖入裡邊，對娘娘道：「快將寶貝拿來。」娘娘道：「寶貝何幹？」妖王道：「今早叫戰者，乃是取經的和尚之徒，叫做孫悟空行者，假稱外公。我與他戰到此時，不分勝負。等我拿寶貝出去，放些煙火，燒這猴頭。」娘娘見說，心中怛突：欲不取出鈴兒，恐他見疑；欲取出鈴兒，又恐傷了孫行者性命。正自躊躇未定，那妖王又催逼道：「快拿出來。」這娘娘無奈，只得將鎖鑰開了，把三個鈴兒遞與妖王。妖王拿了，就走出洞。娘娘坐在宮中，淚如雨下，思量行者不知可能逃得性命？兩人卻俱不知是假鈴也。
那妖出了門，就占起上風，叫道：「孫行者休走，看我搖搖鈴兒。」行者笑道：「你有鈴，我就沒鈴？你會搖，我就不會搖？」妖王道：「你有甚麼鈴兒？拿出來我看。」行者將鐵棒捏做個繡花針兒，藏在耳內。卻去腰間解下三個真寶貝來，對妖王說：「這不是我的紫金鈴兒？」妖王見了，心驚道：「蹺蹊，蹺蹊！他的鈴兒怎麼與我的鈴兒就一般無二？縱然是一個模子鑄的，好道打磨不到，也有多個瘢兒，少個蒂兒，卻怎麼這等一毫不差？」又問：「你那鈴兒是那裡來的？」行者道：「賢甥，你那鈴兒卻是那裡來的？」妖王老實，便就說道：「我這鈴兒是：
太清仙君道源深，八卦爐中久煉金。結就鈴兒稱至寶，老君留下到如今。
行者笑道：「老孫的鈴兒，也是那時來的。」妖王道：「怎生出處？」行者道：「我這鈴兒是：
道祖燒丹兜率宮，金鈴摶煉在爐中。二三如六循環寶，我的雌來你的雄。」
妖王道：「鈴兒乃金丹之寶，又不是飛禽走獸，如何辨得雌雄？但只是搖出寶來，就是好的。」行者道：「口說無憑，做出便見。且讓你先搖。」
那妖王真個將頭一個鈴兒幌了三幌，不見火出；第二個幌了三幌，不見煙出；第三個幌了三幌，也不見沙出。妖王慌了手腳道：「怪哉，怪哉！世情變了，這鈴兒想是懼內，雄見了雌，所以不出來了。」行者道：「賢甥，住了手，等我也搖搖你看。」好猴子，一把揝了三個鈴兒，一齊搖起。你看那紅火、青煙、黃沙，一齊滾出，骨都都燎樹燒山。大聖口裡又念個咒語，望巽地上叫：「風來！」真個是風催火勢，火挾風威，紅焰焰，黑沉沉，滿天煙火，遍地黃沙。把那賽太歲唬得魄散魂飛，走頭無路，在那火當中，怎逃性命？
只聞得半空中厲聲高叫：「孫悟空，我來也。」行者急回頭上望，原來是觀音菩薩，左手托著淨瓶，右手拿著楊柳，灑下甘露救火哩。慌得行者把鈴兒藏在腰間，即合掌倒身下拜。那菩薩將柳枝連拂幾點甘露，霎時間，煙火俱無，黃沙絕跡。行者叩頭道：「不知大慈臨凡，有失迴避。敢問菩薩何往？」菩薩道：「我特來收尋這個妖怪。」行者道：「這怪是何來歷，敢勞金身下降收之？」菩薩道：「他是我跨的個金毛犼。因牧童盹睡，失於防守，這孽畜咬斷鐵索走來，卻與朱紫國王消災也。」行者聞言，急欠身道：「菩薩反說了，他在這裡欺君騙后，敗俗傷風，與那國王生災，卻說是消災，何也？」菩薩道：「你不知之。當時朱紫國先王在位之時，這個王還做東宮太子，未曾登基。他年幼間，極好射獵。他率領人馬，縱放鷹犬，正來到落鳳坡前，有西方佛母孔雀大明王菩薩所生二子，乃雌雄兩個雀雛，停翅在山坡之下，被此王弓開處，射傷了雄孔雀，那雌孔雀也帶箭歸西。佛母懺悔以後，吩咐教他拆鳳三年，身耽啾疾。那時節，我跨著這犼，同聽此言。不期這孽畜留心，故來騙了皇后，與王消災。至今三年，冤愆滿足，幸你來救治王患。我特來收妖邪也。」行者道：「菩薩，雖是這般故事，奈何他玷污了皇后，敗俗傷風，壞倫亂法，卻是該他死罪。今蒙菩薩親臨，饒得他死罪，卻饒不得他活罪。讓我打他二十棒，與你帶去罷。」菩薩道：「悟空，你既知我臨凡，就當看我分上，一發都饒了罷，也算你一番降妖之功；若是動了棍子，他也就是死了。」行者不敢違言，只得拜道：「菩薩既收他回海，再不可令他私降人間，貽害不淺。」
那菩薩才喝了一聲：「孽畜！還不還原，待何時也？」只見那怪打個滾，現了原身，將毛衣抖抖，菩薩騎上。菩薩又望項下一看，不見那三個金鈴。菩薩道：「悟空，還我鈴來。」行者道：「老孫不知。」菩薩喝道：「你這賊猴！若不是你偷了這鈴，莫說一個悟空，就是十個，也不敢近身。快拿出來。」行者笑道：「實不曾見。」菩薩道：「既不曾見，等我念念緊箍兒咒。」那行者慌了，只教：「莫念，莫念。鈴兒在這裡哩。」這正是：犼項金鈴何人解？解鈴人還問繫鈴人。菩薩將鈴兒套在犼項下，飛身高坐。你看他四足蓮花生焰焰，滿身金縷迸森森。大慈悲回南海不題。
卻說孫大聖整束了衣裙，掄鐵棒打進獬豸洞去，把群妖眾怪盡情打死，剿除乾淨。直至宮中，請聖宮娘娘回國。那娘娘頂禮不盡。行者將菩薩降妖並拆鳳原由備說了一遍。尋些軟草，扎了一條草龍，教：「娘娘跨上，合著眼，莫怕，我帶你回朝見主也。」那娘娘謹遵吩咐，行者使起神通，只聽得耳內風響。
半個時辰，帶進城，按落雲頭，叫：「娘娘開眼。」那皇后睜開眼看，認得是鳳閣龍樓，心中歡喜，撇了草龍，與行者同登寶殿。那國王見了，急下龍床，就來扯娘娘玉手，欲訴離情，猛然跌倒在地，只叫：「手疼，手疼。」八戒哈哈大笑道：「嘴臉，沒福消受。一見面就蜇殺了也。」行者道：「獃子，你敢扯他扯兒麼？」八戒道：「就扯他扯兒便怎的？」行者道：「娘娘身上生了毒刺，手上有蜇陽之毒。自到麒麟山，與那賽太歲三年，那妖更不曾沾身。但沾身就害身疼，但沾手就害手疼。」眾官聽說：「似此怎生奈何？」此時外面眾官憂疑，內裡妃嬪悚懼。傍有玉聖、銀聖二宮，將君王扶起。
俱正在倉皇之際，忽聽得那半空中有人叫道：「大聖，我來也。」行者擡頭觀看，只見那：
肅肅沖天鶴唳，飄飄徑至朝前。繚繞祥光道道，氤氳瑞氣翩翩。棕衣苫體放雲煙，足踏芒鞋罕見。手執龍鬚蠅帚，絲絛腰下圍纏。乾坤處處結人緣，大地逍遙遊遍。此乃是大羅天上紫雲仙，今日臨凡解魘。
行者上前迎住道：「張紫陽何往？」紫陽真人直至殿前，躬身施禮道：「大聖，小仙張伯端起手。」行者答禮道：「你從何來？」真人道：「小仙三年前曾赴佛會，因打這裡經過，見朱紫國王有拆鳳之憂，我恐那妖將皇后玷辱，有壞人倫，後日難與國王復合，是我將一件舊棕衣變作一領新霞裳，光生五彩，進與妖王，教皇后穿了裝新。那皇后穿上身，即生一身毒刺。毒刺者，乃棕衣也。今知大聖成功，特來解魘。」行者道：「既如此，累你遠來，且快解脫。」真人走向前，對娘娘用手一指，即脫下那件棕衣。那娘娘遍體如舊。真人將衣抖一抖，披在身上，對行者道：「大聖勿罪，小仙告辭。」行者道：「且住，待君王謝謝。」真人笑道：「不勞，不勞。」遂長揖一聲，騰空而去。慌得那皇帝、皇后及大小眾臣，一個個望空禮拜。
拜畢，即命大開東閣，酬謝四僧。那君王領眾跪拜，夫妻才得重諧。正當歡宴時，行者叫：「師父，拿那戰書來。」長老袖中取出，遞與行者。行者遞與國王道：「此書乃那怪差小校送來者。那小校已先被我打死，送來報功。後復至山中，變作小校，進洞回覆，因得見娘娘，盜出金鈴，幾乎被他拿住。又變化，復偷出，與他對敵。幸遇觀音菩薩將他收去，又與我說拆鳳之故。……」從頭至尾，細說了一遍。那舉國君臣內外，無一人不感謝稱讚。唐僧道：「一則是賢王之福，二來是小徒之功。今蒙盛宴，至矣，至矣。就此拜別，不要誤貧僧向西去也。」那國王懇留不得，遂換了關文，大排鑾駕，請唐僧穩坐龍車。那君王、妃后，俱捧轂推輪，相送而別。正是：
有緣洗盡憂疑病，絕念無思心自寧。
畢竟這去，後面再有甚麼吉凶之事，且聽下回分解。
English
The Pilgrim Borrows a False Name and Subdues the Hou Monster; Guanyin Shows Her True Form and Quells the Demon King
Form has been emptiness since the oldest of days, and when emptiness is spoken of, it is form that is meant. If a man can awaken wholly to the chan of form and emptiness, what need has he to smelt and refine cinnabar sand?Cultivate virtue in its fullness and never slacken; labor bitterly, steeping yourself in the work. When your deeds at last are full, you will face the court of Heaven, your immortal face unchanging, fixed forever.
The story tells how Sai Tai Sui shut fast the front and back gates and searched for the Pilgrim, clamoring until dusk, yet no trace of him could be found. He took his seat in the Skin-Flaying Pavilion, mustered his host of demons, and issued his commands: at every gate they were to ring bells and shout the watches, beat drums and knock the clappers; every demon strung his bow and drew his blade, keeping watch through the night.
Now the Great Sage Sun had changed himself into a dull-witted fly and stuck himself fast beside the gate. Seeing the guard so tight out front, he shook out his wings and flew to the door of the inner palace to look: there was Lady Golden Sage, bent over the imperial desk, tears dropping clear, her grief sounding low and faint. The Pilgrim flew in through the door and settled lightly on her loosened chignon of cloud-black hair, to hear what she wept over. In a little while the lady suddenly broke into speech: “My lord, you and I:
In a former life I burned a headless incense stick, and in this life I met a brazen demon king.A phoenix pair torn apart three years—on what day shall we meet? Mandarin ducks sundered in two places, breeding sorrow in each.An elder was sent who at last carried word, and the good match was startled into ruin—one life lost.Only because the golden bells are hard to read, and harder still to free, does longing burn wilder than before.”
At these words the Pilgrim moved around behind her ear and called softly: “Lady of the Sage Palace, do not be afraid. I am still the holy monk, Elder Sun, whom your country sent, and no life has been lost. Only because my own temper is hasty did I go near your dressing table and steal the golden bells. While you were drinking with the demon king, I slipped out alone past the front pavilion, and, unable to bear it, opened them for a look. Without meaning to I tugged the cotton wadding that stops their mouths; the bells rang once, and smoke, fire, and yellow sand burst out. I lost my head, dropped the bells, and showed my true form. I fought bitterly with my iron staff but could not break out, and fearing to fall into their cruel hands, I changed into a little fly and stuck myself on the door hinge, hiding there until now. The demon king is stricter than ever and will not open the gates. So once more treat him with the courtesy of husband and wife: coax him inside to sleep, and I can slip free, go about my work, and find some other way to save you.”
No sooner had the lady heard this than she trembled till her hair seemed plucked by a spirit; weak with dread, her heart pounded like a pestle in a mortar. Brimming with tears she said, “Are you a man now, or a ghost?” The Pilgrim said, “I am not a man, and I am not a ghost; I have changed into a little fly and am here. Do not be afraid—hurry and invite that demon king.” The lady could not believe it; tear after tear falling, she whispered low, “Do not mock me in a dream.” The Pilgrim said, “How would I dare haunt your dreams? If you will not believe me, open your hand and let me jump down where you can see.” The lady truly did open her left hand, and the Pilgrim flew gently down and lighted in the middle of her jade palm. It was just like:
A black bean perched on the heart of a lotus bud; a roving bee alighted on the peony.A grape fallen into the cup of a snowball bloom; a thick black fleck beside the lily’s branch.
Lady Golden Sage held her jade palm high and cried, “Holy monk!” The Pilgrim answered in a faint whine, “I am the holy monk, changed into this.” Only then did the lady believe. Softly she asked, “When I go to invite the demon king, how will you manage your affair?” The Pilgrim said, “The ancients said: ‘Wine alone can finish off a whole life.’ And they said too: ‘Nothing breaks up ten thousand troubles better than wine.’ Wine has a thousand uses, so make drinking your best device. Call one of your personal maids in here and point her out to me. I will take her shape, wait on you at your side, and so be well placed to act.”
The lady did as he said and called, “Where is Chun Jiao?” From behind the screen came out a jade-faced fox, who knelt and said, “What are your orders, lady, in calling Chun Jiao?” The lady said, “Go tell them to light the gauze lamps, burn camphor and musk, and support me to the front court to invite the king to his rest.” Chun Jiao went to the front and called out seven or eight demon deer and fox demons, who took up two pairs of lanterns and a pair of hanging censers and lined up left and right. As the lady rose and folded her hands, the Great Sage had already flown. Good Pilgrim! He spread his wings, flew straight to the head of the jade-faced fox, plucked out one hair, blew on it a breath of immortal air, and cried, “Change!” It became a drowsiness bug, which he set gently on her face. Now when a drowsiness bug gets on a person’s face it crawls toward the nostrils, and once it crawls inside, sleep comes at once. And sure enough Chun Jiao began to feel drowsy; she could not keep her feet, swayed on her stem and nodded, then hurried to find her usual sleeping place, threw herself down, and slept away snoring. The Pilgrim hopped down, shook himself once, and changed into Chun Jiao’s very likeness, going around the screen to stand in line with the rest—no more of that.
Now as Lady Golden Sage walked on ahead, a small demon saw her and at once reported to Sai Tai Sui: “Your Majesty, the lady is coming.” The demon king hurried out beyond the Skin-Flaying Pavilion to meet her. The lady said, “My lord, the smoke and fire are out, the thief has vanished without a trace, and in the depth of night I have come specially to ask you to go to your rest.” The demon was delighted through and through: “Take care of yourself, lady. That thief just now was Sun Wukong. He destroyed my vanguard, beat my little soldiers to death, changed his shape to sneak in here, and made fools of us. We searched so closely, and still not a shadow of him—so my heart is ill at ease.” The lady said, “The wretch must have escaped. Set your mind at rest, my lord, and be easy; go to your sleep.” The demon, seeing the lady standing in attendance and begging him so respectfully, did not dare refuse outright; he could only order his demon horde, every one of them, to watch fire and candles carefully and guard against thieves, and then he went straight with the lady to the inner palace. The Pilgrim, in his false shape of Chun Jiao, was led in among the two rows of waiting maids.
The lady called, “Set out wine for the king, to ease his labors.” The demon king laughed: “Just so, just so! Bring the wine quickly, and I will drink with the lady to press down the fright.” False Chun Jiao and the other monsters laid out the fruit, arranged some meats, and set the tables and chairs in order. The lady raised her cup, the demon king offered one in return, and the two of them exchanged cups. False Chun Jiao stood by, wine pot in hand: “Tonight the king and lady first cross cups; pray drink each cup dry, and pass a double-joy cup between you.” And truly they filled again and drank dry once more. “Chun Jiao” said further: “It is a happy meeting of king and lady. Let those of the maids who can sing give us a song, and those who can dance, dance!” Before she had finished speaking, a tide of song rose, tuned all to one measure—some sang, and some danced. The two of them drank a great deal more, until the lady called a stop to the singing and dancing. The maids withdrew in their ranks and lined up outside the screen, and only false Chun Jiao stayed, pot in hand, pouring above and below. The lady and the demon king talked of nothing but the fond words of husband and wife. See how the lady, with all her cloud-moods and rain-desires, coaxed the demon king until his bones went soft and his sinews slack. Only he had no such fortune, and never got to lay a hand on her. Poor wretch! It was truly a cat biting at a pig’s bladder—a joy with nothing in it.
After they had talked a while and laughed a while, the lady asked, “My lord, were the treasures hurt?” The demon king said, “These treasures were cast and wrought before the world began—how could they be hurt? Only the thief tugged open the cotton at their mouths, and the leopard-skin bundle got burned.” The lady said, “How will you keep them now?” The demon king said, “No keeping needed; I carry them at my waist.” At these words false Chun Jiao plucked out a fistful of hairs, chewed them to bits, crept softly close to the demon king, set the hairs on his body, blew three breaths of immortal air, and silently cried, “Change!” The hairs became three kinds of vicious things—lice, fleas, and bedbugs—which swarmed onto the demon king’s body and bit at his skin. He itched and burned past bearing, thrust a hand into his breast to grope and scratch, and picked out several lice with his fingers, holding them up to the lamp to look. The lady saw and thought to herself, hiding a smile: “My lord, I suppose your under-robe is dirty—so long unwashed that such things have bred.” The demon king said, abashed, “I have never bred such things; of all nights, tonight I am shamed.” The lady laughed: “Why shamed, my lord? The common saying goes: ‘Even an emperor’s body carries three imperial lice.’ Take off your robes and let me pick them for you.” The demon king truly did loosen his belt and strip.
False Chun Jiao stood by, eyes fixed on the demon king’s clothes: layer upon layer fleas went leaping, garment after garment great bedbugs lay in ranks; lice, mother and young, thick past telling, like ants swarming from a broken nest. Before she knew it the third layer was peeled back to bare skin, and on the golden bells the vermin swarmed beyond counting. False Chun Jiao said, “My lord, hand me the bells, and I will pick them for you too.” The demon king—half in shame, half in haste, and quite unable to tell true from false—handed the three bells to false Chun Jiao. She took them in her hand and made a show of working a long while; then, seeing the demon king with head bent, shaking out the clothes, she hid the golden bells away, plucked one hair, changed it into three bells exactly alike, and held them up to the lamp, turning them over. Then she gave her own body a twist and a shake, gathered the lice, bedbugs, and fleas back onto herself, and handed the false golden bells to the monster. He took them in his hands, all the more dazed and helpless, quite unable to tell true from false, and holding the bells out on both palms gave them to the lady: “This time keep them well. Be careful, be very careful—not like last time.” The lady took them, gently lifted the lid of her clothes chest, stored the false bells away, and locked them with a gold lock. Then she drank a few more cups with the demon king and told the maids: “Wipe the bed clean and spread the brocade quilt; the king and I will sleep together.” The demon king assented again and again: “Not for me, not for me—I dare not keep such company. Let me take a palace girl to sleep in the west palace; you, lady, settle yourself as you please.” And so each went off to bed—no more of that.
Now false Chun Jiao, her work done, carried the treasure at her waist, showed her true shape, shook her body once to call back the drowsiness bug, and walked straight on. There was a clanging of watchboards and bells: the third watch beaten fast. Good Pilgrim! He pinched the spell-sign, murmured his true words, and worked the art of invisibility, going straight to the gate. There the bolt and lock were fast tight, so he brought out the gold-banded staff, pointed it at the gate, and worked his art of unlocking; the gate swung softly open. He hurried out, planted his feet, and called in a hard, loud voice: “Sai Tai Sui! Give me back my Lady Golden Sage!” Two or three times he shouted, till the demons great and small were startled and hurried to look: the front gate stood open. At once they brought lamps and hunted for the lock and shut the gate again. A few ran inside to report: “Your Majesty, someone outside the great gate is calling out your sacred title and demanding Lady Golden Sage.” The maids inside came out through the palace door and passed the word softly: “Do not shout; the king has only just gone to sleep.” The Pilgrim shouted again before the gate, and the small demons dared not disturb him. So it went three or four times, and none dared carry the report. The Great Sage outside kept up his hue and cry until daybreak. Then he could bear it no longer: swinging his iron staff, he marched up and battered at the gate. The demons great and small panicked—some braced the gate, some ran to carry word. The demon king, just waking from his sleep, heard nothing but a clatter and a din; he rose, dressed, came out beyond the bed curtains, and asked, “What is all the shouting?” The maids knelt down and said, “Master, some man or other has cursed at the gate outside half the night, and now he is battering the door.”
The demon king walked out through the palace door and saw the little messenger demons kowtowing in a fluster: “Someone outside is cursing and demanding Lady Golden Sage; if anyone says half a word of ‘no,’ he pours out a thousand twisted sayings, ugly to hear. And seeing daybreak come without Your Majesty coming out, he has been driven to batter the gate.” The demon said, “Do not open it yet. Go and ask him where he comes from—his surname and his name—and come back and report quickly.” The small demon hurried out and asked through the gate, “Who is battering the gate?” The Pilgrim said, “I am the honored grandfather the court of Zhuzi has invited, come to take Lady Golden Sage home to her country.” The small demon heard and reported these very words. The demon went back to the inner palace to question the lady about the matter. Now the lady had just risen and not yet combed or washed, when the maid came to report: “The king is here.” She hurriedly straightened her dress, her black-cloud hair loosely bound, and came out of the palace to meet him. She had barely sat down, before she could ask anything, when another small demon came to report: “That grandfather outside has already broken down the gate.” The demon laughed: “Lady, how many generals and captains has your court?” The lady said, “At court there are the men and horses of forty-eight guards, a thousand good generals; and the marshals and commanders-in-chief on every frontier are past counting.” The demon king said, “Is there any of them surnamed Wai?” The lady said, “I live in the palace; I know only the service within, helping my lord from morning to night and teaching the concubines. Of affairs beyond the borders I know nothing—how should I remember names?” The demon king said, “This fellow calls himself the wai gong, the ‘outside grandfather.’ I have gone through the Hundred Family Surnames: there is no clan Wai in all of it. You, lady, are clever by nature, born of noble stock, and living in the imperial palace you must have read many books. Can you remember which book has this surname?” The lady said, “Only the Thousand Character Text has the line ‘Outside—wai—one receives the tutor’s teaching.’ I suppose that must be it.”
The demon king cried out, delighted: “That is it, that is it!” He rose at once, took leave of the lady, went up to the Skin-Flaying Pavilion, buckled himself in good order, picked out his demon soldiers, opened the gate, and marched straight out, a flowery halberd-axe in his hand, calling in a hard, loud voice: “Which one is the grandfather come from Zhuzi?” The Pilgrim gripped the gold-banded staff in his right hand and pointed with his left: “What would you have of me, good nephew?” At the sight the demon king’s heart boiled with rage: “You wretch—
Your features are a monkey’s; your snout, a baboon’s.Seven parts ghost to the bone—yet bold enough to bully men!”
The Pilgrim laughed: “You brazen monster, liar to your superiors and traitor to your king—so you are blind! Think: five hundred years ago, when I wrought havoc in the Heavenly Palace, the divine generals of the Nine Heavens, at the sight of me, dared not open their mouths without an ‘Old’ in the greeting. If I let you call me grandfather, where is the loss to you?” The demon king roared: “Speak quickly—your surname and your name, and what arts of war you have, that you dare run rampant on my ground!” The Pilgrim said: “If you had not asked my name, well and good; but if I must say it out, I fear you will have nowhere left to stand. Come up here. Plant your feet, and listen while I tell you:
The parents who begot me were heaven and earth; the essence of sun and moon congealed my sacred embryo.The immortal stone that cradled me kept no count of years; a numinous root was gestating there—what a marvel!In those days my birth blessed the three yang with peace; today, returned to the true, all meetings fall in harmony.Once I gathered the demon multitudes and was hailed their marshal chief; I could quell every brood of monsters, who bowed before the Cinnabar Cliff.The Jade Emperor sent down an edict by decree; the Gold Star of Venus came bearing the summons.I was asked to ascend to Heaven and take up an office; they titled me Keeper of the Heavenly Horses, and my heart was not glad.My first intent was revolt, plotting in my mountain cave; with boldness I raised my host and threw the palace stairs into uproar.Heavenly King Li, the Pagoda Bearer, and his prince met me in one clash of arms, and all their ranks went down in disgrace.The Gold Star of Venus memorialized the Emperor of the Dark Vault again, and down came a second edict of amnesty.I was titled the Great Sage Equal to Heaven, True and Perfect—at last a name to call me pillar-and-beam timber.Then, thrown into disorder, the Banquet of the Peaches; emboldened by wine I stole the elixir and drew calamity down.The Supreme Lord Lao memorialized the throne in person; the Queen Mother of the West bowed low at the Terrace of Jasper.They knew full well it was I who defied the king’s law, and mustered the soldiers of heaven at once, issuing the tokens of fire.A hundred thousand baleful stars and fell lights; shields and spears, swords and halberds in thick array.A net of heaven and a web of earth spread over every hill; blades raised together for the great muster on the field.We fought one vicious battle, neither side prevailing; Guanyin spoke up and recommended Erlang.The two houses met in war to settle which stood higher; he had the brothers of Mei Shan at his side.Each matched his prowess, each his transformations; at the gate of heaven the Three Sages pushed the clouds apart.The Lord Lao flung down his diamond snare; the gods seized me and brought me to the golden stairs.There was no need to debate or make me sign a confession: my crime drew the sentence of the slicing death.Axes hacking, hammers pounding could not hurt my life; blades swinging, swords chopping—how should they wound me?Fire burning, thunder striking—just the same, no use; no art could break the long-lived embryo.I was escorted to the Court of Great Clarity, the Doushuai cloister, and consigned wholesale to the smelting of the furnace.When the appointed days were full they opened the tripod; I leaped out from the middle of it.My hand held high this as-you-will staff; I turned a somersault and battered up the Jade Dragon Terrace.Every star and every constellation went hiding; I rioted through the Heavenly Palace, rampaging as I pleased.The inspecting numinal official hurried to beg the Buddha; Shakyamuni and I then matched our gifts.Within his palm I turned my somersaults, roved the whole vault of heaven, went and came again.The Buddha used a seer’s art of guile and trickery; he pressed me down at the sky’s far rim.Five hundred years and more have run since then; freed at last, this wretched body plays its tricks again.Charged to guard the Tang monk on the road to the Western lands: Wukong the Pilgrim, plain for all to see.On the western road I put the demons down—which demon or devil does not tremble at the name!”
When the demon king heard him say “Wukong the Pilgrim,” he said: “So you are that rogue who wrought havoc in the Heavenly Palace. Since you broke free to guard the Tang monk on his westward road, you might have gone your own way. Why weave yourself into other men’s affairs, play bondsman to that Zhuzi kingdom, and come here hunting your death?” The Pilgrim roared: “You thieving brazen monster! What witless talk. I received the courtesy of Zhuzi’s invitation, and the grace of their honors and hospitality; your Old Sun stands a thousand times higher than any throne. They revere me like father and mother, serve me like gods. And you say the word ‘bondsman’? You lying, king-betraying monster—stand still, and taste your grandfather’s staff!” The demon king’s hands went numb with fright; he twisted aside to dodge and met him face to face with his flowery axe. It was a fine battle! Look:
The gold-banded as-you-will staff; the wind-edged flowery axe.This one ground his teeth in vicious fury; that one set his jaw and showed his might.This one the Great Sage Equal to Heaven come down to the mortal world; that one a demon king sowing mischief, come down to the low earth.The two of them spewed cloud and breathed fog that lit up the heavenly palace; truly they hurled stones and raised sand that shrouded the mansions of the Dipper.Back and forth, a hundred arts and more; over and over, gold light spitting.Each spent his whole repertoire; each staked his magic on the throw.This one meant to take the lady back to the imperial capital; that one was pleased to keep his empress in his mountain fold.All this battle rose from nothing—both flinging away life, forgetful of death, for a country’s king.
The two of them fought fifty rounds with no victor. The demon king, seeing the Pilgrim’s arts too high, judged he could not win. He caught the iron staff on his axe and said: “Sun the Pilgrim, hold a moment. I have had no morning meal today; let me go in and eat, and then come out and settle high and low with you.” The Pilgrim knew very well he wanted his bells. He put up the iron staff: “A good man does not chase a winded rabbit. Go on, go on—eat your fill, and come back to collect your death.”
The demon hurried around and burst inside, saying to the lady: “Quick—bring me the treasure!” The lady said, “What do you want the treasure for?” The demon king said, “The one who called me to battle this morning is a disciple of the sutra-seeking monk, one Sun Wukong the Pilgrim, falsely calling himself grandfather. I fought him till this hour with no winner. Let me take the treasure out, loose a little smoke and fire, and burn that monkey’s head.” When the lady heard this her heart lurched: not to bring out the bells might rouse his suspicion; to bring them out might cost the Pilgrim Sun his life. While she still wavered the demon king pressed her: “Quick—bring them out.” Helpless, the lady could only open the lock with her key and hand the three bells to the demon king. He took them and walked straight out of the cave. The lady sat in the palace, tears falling like rain, wondering whether the Pilgrim could escape with his life—and neither of the two knew the bells were false.
Out the gate, the demon took the high wind and called: “Sun the Pilgrim, do not run! Watch me shake my bells!” The Pilgrim laughed: “You have bells—do I have none? You can shake—can I not shake?” The demon king said, “What bells do you have? Bring them out and let me see.” The Pilgrim pinched the iron staff into an embroidery needle and hid it in his ear, then untied three true treasures from his waist and said to the demon king: “Are these not my purple-gold bells?” The demon king saw and his heart jumped: “Strange past telling! How do his bells and mine come out exactly alike? Even cast from one mold, the polishing would never match—there would be an extra scar here, a missing stem there. How can they not miss by a hair?” He asked again: “Where did those bells of yours come from?” The Pilgrim said: “Good nephew, where did yours come from?” The demon king, honest creature, answered: “My bells are—
The immortal lord of Great Clarity, whose Way-source runs deep, long smelted this gold within the Eight Trigrams furnace.They were wrought into bells and prized beyond all treasure; the Lord Lao left them behind, and they endure to this day.
The Pilgrim laughed: “Old Sun’s bells came from that very same time.” The demon king said, “From what origin?” The Pilgrim said, “My bells are—
The Ancestor of the Way brewed his elixir in the Doushuai Palace; golden bells were kneaded and smelted in that furnace.Two threes are six—a treasure that turns in an endless ring: mine is the hen, and yours the cock.”
The demon king said: “The bells are the treasure of the golden elixir, not birds of the air or beasts of the field—how can you tell hen from cock? Whatever shakes out its wonders, that is the good one.” The Pilgrim said: “Words on the lips prove nothing; do it and be seen. Go first—you shake.”
The demon king truly did shake the first bell three shakes: no fire came out. He shook the second three shakes: no smoke came out. The third he shook three shakes, and no sand came out either. The demon king’s hands went weak with fright: “Strange past telling! The ways of the world have changed—these bells must have learned to fear their wives: the cock has seen the hen, so nothing will come out.” The Pilgrim said: “Good nephew, hold your hand, and watch me shake them for you.” Good monkey! He gripped all three bells in one fist and shook them together. Look: red fire, blue smoke, and yellow sand came rolling out together, gouting and blazing, burning trees and firing the mountains. The Great Sage mouthed a spell besides, cried toward the wind quarter of the southeast, “Wind, come!”—and truly the wind drove the fire’s fury and the fire rode the wind’s might: red flame and black darkness, smoke and fire filling the sky, yellow sand covering the earth. Sai Tai Sui’s soul scattered and his wits fled; there was no road left for him to run—in the midst of that fire, how should he save his life?
From mid-air came a stern voice crying: “Sun Wukong—I come!” The Pilgrim looked up quickly: it was the Bodhisattva Guanyin, left hand bearing the pure vase, right hand holding the willow branch, sprinkling sweet dew to quench the fire. The Pilgrim, flustered, thrust the bells into his waist, pressed his palms together, and bowed low to the ground. The Bodhisattva brushed down drops of sweet dew with the willow twig; in an instant smoke and fire were gone, and the yellow sand vanished without trace. The Pilgrim knocked his head: “I did not know your great mercy had come down into the world, and failed to stand aside. May I ask where the Bodhisattva was bound?” The Bodhisattva said: “I have come specially to take this demon.” The Pilgrim said: “What is this monster’s history, that it should trouble your golden body to descend and take him?” The Bodhisattva said: “He is the golden-haired hou I ride. Because the herd-boy dozed at his watch and the beast was left unguarded, this wicked creature gnawed through his iron chain and ran; he came to work off the king of Zhuzi’s calamity.” At this the Pilgrim leaned forward quickly: “Bodhisattva, you have it backwards! Here he has mocked his king and duped his queen, rotted decency and wounded morals, and heaped disaster on that king—and you call it working off his calamity. How so?” The Bodhisattva said: “You do not know. In the days when the former king of Zhuzi reigned, the present king was still heir apparent in the Eastern Palace, not yet enthroned. As a boy he was mad for hawking and the hunt. Once he led out his men and horses, loosed falcon and hound, and came to the slope called Where the Phoenix Falls. The Bodhisattva Peacock, Great Luminous King, Mother of Buddhas of the West, had there borne two chicks, male and female, resting their wings below the slope. Where the king drew his bow he wounded the male peacock, and the female flew west with the arrow still in her. After the Buddha-Mother had made her act of penance, she ordained that his phoenix pairing be broken for three years and his body dogged by a wasting sickness. At that time I was riding this hou and heard those very words. Who knew the wicked beast would take them to heart: so he came to trick away the empress and work off the king’s calamity. Now the three years are full and the debt of wrong is paid; happily you came to cure the king’s affliction, and I have come specially to take the demon back.” The Pilgrim said: “Bodhisattva, be the story what it may, he has defiled an empress, ruined decency and wounded morals, broken the bonds of kin and confounded law—he has earned death. Now that your Holiness has come in person, pardon his death if you must, but you cannot pardon his living punishment. Let me give him twenty blows of the staff, and then take him away with you.” The Bodhisattva said: “Wukong, since you know I have come down into the world, you should respect my plea and pardon him altogether; it may count toward your merit for quelling the demon. If that staff so much as touches him, he is a dead thing.” The Pilgrim dared not cross her, and could only bow: “Bodhisattva, take him back to the sea; but never again let him come down among men on his own—harm enough he has done.”
Then the Bodhisattva cried out once: “Wicked beast! How long will you wait before returning to your true form?” The monster rolled over, showed his original shape, and shook out his golden fur, and the Bodhisattva mounted him. She looked under his neck: the three golden bells were gone. “Wukong, give me back my bells.” The Pilgrim said: “Old Sun knows nothing of them.” The Bodhisattva cried: “You thieving monkey! Had you not stolen those bells, not one Wukong—no, not ten—would have dared come near him. Hand them over, quickly.” The Pilgrim laughed: “Truly, I never saw them.” The Bodhisattva said: “So you never saw them? Then let me recite the Tight-Fillet Spell.” At that the Pilgrim panicked and cried only: “Do not recite it, do not recite it! Here are the bells, here!” And it is justly said: Who shall loose the golden bell from the hou’s neck? The one who would loose it must ask the one who tied it. The Bodhisattva hung the bells beneath the hou’s neck and rose up to her high seat. Look how the lotus flowers beneath its four hooves sprang up in flame, and the gold-woven hair over its whole body bristled dark and deep. The Great Compassionate One returned to the South Sea—no more of that.
Now the Great Sage Sun straightened his robes, swung his iron staff, and battered his way into Xiezhi Cave, beating the demon horde, great and small, to death to the last one, cleansing it clean. Then he went into the palace and asked Lady Golden Sage to return to her country. The lady bowed her head to the ground without end. The Pilgrim told her the whole tale—how the Bodhisattva quelled the demon, and why the phoenix pair had been parted. He gathered some soft grass and wove a dragon of it: “Mount up, lady; shut your eyes and do not be afraid. I will carry you back to court to see your lord.” The lady did exactly as she was told; the Pilgrim raised his magic, and there was nothing in her ears but the sound of wind.
In half a watch he brought her into the city and set the cloud down, calling, “Open your eyes, lady.” The queen opened her eyes, saw the phoenix tower and dragon palace, and her heart leapt for joy. She left the grass dragon and climbed the great hall at the Pilgrim’s side. The king saw her, hurried down from the dragon bed, and came to take the lady’s jade hand, meaning to pour out his longing—then suddenly he fell to the floor, crying only, “My hand hurts! My hand hurts!” Zhu Bajie burst out laughing: “There’s a face for you! No luck to bear such happiness—one touch and you are stung to death.” The Pilgrim said: “Idiot! Would you dare take her hand?” Bajie said, “What would happen if I did?” The Pilgrim said: “The lady’s body grew poisoned thorns, and there is a stinging venom in her hand. In all her three years on Mount Qilin with Sai Tai Sui, that demon never once touched her. Touch her body and your body aches; touch her hand and your hand aches.” The officers heard and said: “What can be done about this?” Outside, the whole court was anxious and unsettled; within, the concubines trembled. The consorts of the Jade Sage and Silver Sage palaces came and raised the king to his feet.
All were still in this flurry when suddenly a voice called from mid-air: “Great Sage—I come!” The Pilgrim raised his head and looked: it was—
Solemnly a crane’s cry cleaved the sky; drifting light, it came straight to the court.Ring upon ring of auspicious radiance; a soft haze of blessed air, fluttering, gliding.A palm-bark cloak over its body, trailing cloud and smoke; on its feet rush sandals, rarely seen.In hand a fly whisk of dragon’s whisker; a silk cord wound about its waist.In heaven and on earth, everywhere it ties the knots of human fate; over the wide earth it roams at ease, traveling all.This was a Purple Cloud immortal of the Daluo Heaven, come down today to lift the enchantment.
The Pilgrim stepped forward to meet him: “Master Zhang Ziyang, where are you bound?” The True Immortal Ziyang came straight to the foot of the hall and bowed with folded hands: “Great Sage, this humble immortal Zhang Boduan salutes you.” The Pilgrim returned the courtesy: “From where do you come?” The immortal said: “Three years ago this humble immortal attended a Buddhist assembly, and passing this way I saw that the king of Zhuzi was fated to have his phoenix pairing broken. I feared the demon would defile the empress, injure the bonds of humankind, and leave her afterward unable to be joined to the king again; so I changed an old palm-bark cloak into a gown of new sunset cloud, aglow with five colors, and presented it to the demon king, so the empress would wear it as her wedding dress. The moment it touched her body it grew a coat of poisoned thorns. The thorns were the palm-bark cloak. Now, hearing the Great Sage has succeeded, I have come specially to lift the enchantment.” The Pilgrim said: “In that case, having troubled you to come so far—quickly, undo it.” The immortal stepped forward, pointed a finger at the lady, and the palm-bark cloak came away. The lady’s body was as it had always been. The immortal shook the cloak and threw it over his own shoulders, saying to the Pilgrim: “Great Sage, forgive the liberty; this humble immortal takes his leave.” The Pilgrim said: “Wait—let the king thank you.” The immortal laughed: “No need, no need.” He gave one long bow, rose into the air, and was gone—leaving the emperor and empress and all the ministers, great and small, bowing toward the empty sky in their haste.
When the bowing was done, the king ordered the east pavilion thrown open and a feast set to thank the four monks. King and ministers led the kneeling and bowing, and husband and wife were made whole again. Just as the feast was at its happiest the Pilgrim called: “Master, bring out that letter of challenge.” The elder drew it from his sleeve and handed it to the Pilgrim, who passed it to the king: “This letter the monster sent by one of his little officers. I beat that officer to death before he could deliver it, and brought the letter in to claim the credit. Later I went back to the mountain, changed myself into the officer, and entered the cave to give the answer; that was how I saw the lady, stole the golden bells, and was nearly taken. I changed again, stole out once more, and gave him battle. By good luck the Bodhisattva Guanyin came and took him away, and told me the reason the phoenix pair was parted…”—and from beginning to end he told it all in detail. Not one soul in the whole country, from the king down through court and household, failed to give thanks and praise. The Tang monk said: “First, this is the blessing of a worthy king; second, it is my disciple’s work. This grand feast is honor past deserving—past deserving. Let us bow farewell now, and do not delay this poor monk on his way west.” The king could not press him to stay; he had the travel rescripts changed, drew up the imperial carriage in state, and seated the Tang monk at ease in the dragon coach. King and consorts, queen and all, took hold of the spokes and pushed the wheels, seeing them off. And it is well said:
When destiny wills it, sorrow and doubt are washed away; thought fixed on nothing, the heart grows quiet of itself.
But after this, what happenings of good or ill luck lay ahead? Listen to the next chapter to find out.
Chapter 72
Traditional Chinese
第七十二回 盤絲洞七情迷本 濯垢泉八戒忘形
話表三藏別了朱紫國王，整頓鞍馬西進。行夠多少山原，歷盡無窮水道，不覺的秋去冬殘，又值春光明媚。師徒們正在路踏青玩景，忽見一座庵林。三藏滾鞍下馬，站立大道之傍。行者問道：「師父，這條路平坦無邪，因何不走？」八戒道：「師兄好不通情。師父在馬上坐得困了，也讓他下來關關風是。」三藏道：「不是關風，我看那裡是個人家，意欲自去化些齋吃。」行者笑道：「你看師父說的是那裡話，你要吃齋，我自去化。俗語云：『一日為師，終身為父。』豈有為弟子者高坐，教師父去化齋之理？」三藏道：「不是這等說。平日間一望無邊無際，你們沒遠沒近的去化齋。今日人家逼近，可以叫應，也讓我去化一個來。」八戒道：「師父沒主張。常言道：『三人出外，小的兒苦。』你況是個父輩，我等俱是弟子。古書云：『有事弟子服其勞。』等我老豬去。」三藏道：「徒弟啊，今日天氣晴明，與那風雨之時不同。那時節，汝等必定遠去。此個人家，等我去，有齋無齋，可以就回走路。」沙僧在傍笑道：「師兄，不必多講，師父的心性如此，不必違拗。若惱了他，就化將齋來，他也不吃。」
八戒依言，即取出缽盂，與他換了衣帽。拽開步，直至那莊前觀看，卻也好座住場。但見：
石橋高聳，古樹森齊。石橋高聳，潺潺流水接長溪；古樹森齊，聒聒幽禽鳴遠岱。橋那邊有數椽茅屋，清清雅雅若仙庵；又有那一座蓬窗，白白明明欺道院。窗前忽見四佳人，都在那裡刺鳳描鸞做針線。
長老見那人家沒個男兒，只有四個女子，不敢進去，將身立定，閃在喬林之下。只見那女子一個個：
閨心堅似石，蘭性喜如春。嬌臉紅霞襯，朱唇絳脂勻。蛾眉橫月小，蟬鬢疊雲新。若到花間立，遊蜂錯認真。
少停有半個時辰，一發靜悄悄，雞犬無聲。自家思慮道：「我若沒本事化頓齋飯，也惹那徒弟笑我：敢道為師的化不出齋來，為徒的怎能去拜佛？」
長老沒計奈何，也帶了幾分不是，趨步上橋。又走了幾步，只見那茅屋裡面有一座木香亭子，亭子下又有三個女子在那裡踢氣毬哩。你看那三個女子，比那四個又生得不同。但見那：
飄揚翠袖，搖拽緗裙。飄揚翠袖，低籠著玉筍纖纖；搖拽緗裙，半露出金蓮窄窄。形容體勢十分全，動靜腳跟千樣屣。拿頭過論有高低，張泛送來真又楷。轉身踢個出牆花，退步翻成大過海。輕接一團泥，單槍急對拐。明珠上佛頭，實捏來尖靴。窄磚偏會拿，臥魚將腳抷。平腰折膝蹲，扭頂翹跟屣。扳凳能喧泛，披肩甚脫灑。絞襠任往來，鎖項隨搖擺。踢的是黃河水倒流，金魚灘上買。那個錯認是頭兒，這個轉身就打拐。端然捧上臁，周正尖來捽。提跟潠草鞋，倒插回頭採。退步泛肩妝，鉤兒只一歹。販簍下來長，便把奪門揣。踢到美心時，佳人齊喝采。一個個汗流粉膩透羅裳，興懶情疏方叫海。
言不盡，又有詩為證。詩曰：
蹴踘當場三月天，仙風吹下素嬋娟。汗沾粉面花含露，塵染蛾眉柳帶煙。翠袖低垂籠玉筍，緗裙斜拽露金蓮。幾回踢罷嬌無力，雲鬢蓬鬆寶髻偏。
三藏看得時辰久了，只得走上橋頭，應聲高叫道：「女菩薩，貧僧這裡隨緣佈施些兒齋吃。」那些女子聽見，一個個喜喜歡歡拋了針線，撇了氣毬，都笑笑吟吟的接出門來道：「長老，失迎了。今到荒莊，決不敢攔路齋僧，請裡面坐。」三藏聞言，心中暗道：「善哉，善哉！西方正是佛地，女流尚且注意齋僧，男子豈不虔心向佛？」
長老向前問訊了，相隨眾女入茅屋。過木香亭看處，呀！原來那裡邊沒甚房廊。只見那：
巒頭高聳，地脈遙長。巒頭高聳接雲煙，地脈遙長通海岳。門近石橋，九曲九灣流水顧；園栽桃李，千株千顆斗穠華。藤薜掛懸三五樹，芝蘭香散萬千花。遠觀洞府欺蓬島，近睹山林壓太華。正是妖仙尋隱處，更無鄰舍獨成家。
有一女子上前，把石頭門推開兩扇，請唐僧裡面坐。那長老只得進去。忽擡頭看時，鋪設的都是石桌、石凳，冷氣陰陰。長老心驚，暗自思忖道：「這去處少吉多凶，斷然不善。」眾女子喜笑吟吟，都道：「長老請坐。」長老沒奈何，只得坐了。少時間，打個冷禁。眾女子問道：「長老是何寶山？化甚麼緣？還是修橋補路，建寺禮塔，還是造佛印經？請緣簿出來看看。」長老道：「我不是化緣的和尚。」女子道：「既不化緣，到此何幹？」長老道：「我是東土大唐差去西天大雷音求經者。適過寶方，腹間饑餒，特造檀府，募化一齋，貧僧就行也。」眾女子道：「好好好。常言道：『遠來的和尚好看經。』妹妹們。不可怠慢，快辦齋來。」
此時有三個女子陪著，言來語去，論說些因緣。那四個到廚中撩衣斂袖，炊火刷鍋。你道他安排的是些甚麼東西？原來是人油炒煉，人肉煎熬：熬得黑糊充作麵觔樣子，剜的人腦煎作豆腐塊片。兩盤兒捧到石桌上放下，對長老道：「請了。倉卒間，不曾備得好齋，且將就吃些充腹。後面還有添換來也。」那長老聞了一聞，見那腥膻，不敢開口，欠身合掌道：「女菩薩，貧僧是胎裡素。」眾女子笑道：「長老，此是素的。」長老道：「阿彌陀佛！若像這等素的啊，我和尚吃了，莫想見得世尊，取得經卷。」眾女子道：「長老，你出家人，切莫揀人佈施。」長老道：「怎敢，怎敢。我和尚奉大唐旨意，一路西來，微生不損，見苦就救；遇穀粒手拈入口，逢絲縷聯綴遮身。怎敢揀主佈施？」眾女子笑道：「長老雖不揀人佈施，卻只有些上門怪人。莫嫌粗淡，吃些兒罷。」長老道：「實是不敢吃，恐破了戒。望菩薩養生不若放生，放我和尚出去罷。」
那長老掙著要走，那女子攔住門，怎麼肯放，俱道：「上門的買賣，倒不好做。『放了屁兒，卻使手掩。』你往那裡去？」他一個個都會些武藝，手腳又活，把長老扯住，順手牽羊，撲的摜倒在地。眾人按住，將繩子綑了，懸梁高吊。這吊有個名色，叫做「仙人指路」。原來是一隻手向前，牽絲吊起；一隻手攔腰綑住，將繩吊起；兩隻腳向後，一條繩吊起：三條繩把長老吊在梁上，卻是脊背朝上，肚皮朝下。那長老忍著疼，噙著淚，心中暗恨道：「我和尚這等命苦，只說是好人家化頓齋吃，豈知道落了火坑。徒弟啊，速來救我，還得見面；但遲兩個時辰，我命休矣。」
那長老雖然苦惱，卻還留心看著那些女子。那些女子把他吊得停當，便去脫剝衣服。長老心驚，暗自忖道：「這一脫了衣服，是要打我的情了。或者夾生兒吃我的情也有哩。」原來那女子們只解了上身羅衫，露出肚腹，各顯神通：一個個腰眼中冒出絲繩，有鴨蛋粗細，骨都都的，迸玉飛銀，時下把莊門瞞了不題。
卻說那行者、八戒、沙僧都在大道之傍，他二人都放馬看擔，惟行者是個頑皮，他且跳樹攀枝，摘葉尋果。忽回頭，只見一片光亮，慌得跳下樹來，吆喝道：「不好，不好，師父造化低了。」行者用手指道：「你看那莊院如何？」八戒、沙僧共目視之，那一片如雪又亮如雪，似銀又光似銀。八戒道：「罷了，罷了，師父遇著妖精了，我們快去救他也。」行者道：「賢弟莫嚷。你都不見怎的，等老孫去來。」沙僧道：「哥哥仔細。」行者道：「我自有處。」
好大聖，束一束虎皮裙，掣出金箍棒，拽開腳，兩三步跑到前邊，看見那絲繩纏了有千百層厚，穿穿道道，卻似經緯之勢。用手按了一按，有些粘軟沾人。行者更不知是甚麼東西。他即舉棒道：「這一棒，莫說是幾千層，就有幾萬層，也打斷了。」正欲打，又停住手道：「若是硬的便可打斷，這個軟的，只好打匾罷了。假如驚了他，纏住老孫，反為不美。等我且問他一問再打。」
你道他問誰？即捻一個訣，念一個咒，拘得個土地老兒在廟裡似推磨的一般亂轉。土地婆兒道：「老兒，你轉怎的？好道是羊兒風發了。」土地道：「你不知，你不知。有一個齊天大聖來了，我不曾接他，他那裡拘我哩。」婆兒道：「你去見他便了，卻如何在這裡打轉？」土地道：「若去見他，他那棍子好不重，他管你好歹就打哩。」婆兒道：「他見你這等老了，那裡就打你？」土地道：「他一生好吃沒錢酒，偏打老年人。」兩口兒講一會，沒奈何，只得走出去，戰兢兢的跪在路傍，叫道：「大聖，當境土地叩頭。」行者道：「你且起來，不要假忙。我且不打你，寄下在那裡。我問你，此間是甚地方？」土地道：「大聖從那廂來？」行者道：「我自東土往西來的。」土地道：「大聖東來，可曾在那山嶺上？」行者道：「正在那山嶺上。我們行李、馬匹還歇在那嶺上不是！」土地道：「那叫做盤絲嶺。嶺下有洞，叫做盤絲洞。洞裡有七個妖精。」行者道：「是男怪，是女怪？」土地道：「是女怪。」行者道：「他有多大神通？」土地道：「小神力薄威短，不知他有多大手段。只知那正南上，離此有三里之遙，有一座濯垢泉，乃天生的熱水，原是上方七仙姑的浴池。自妖精到此居住，占了他的濯垢泉，仙姑更不曾與他爭競，平白地就讓與他了。我見天仙不惹妖魔怪，必定精靈有大能。」行者道：「占了此泉何幹？」土地道：「這怪占了浴池，一日三遭，出來洗澡。如今巳時已過，午時將來呀。」行者聽言道：「土地，你且回去，等我自家拿他罷。」那土地老兒磕了一個頭，戰兢兢的回本廟去了。
這大聖獨顯神通，搖身一變，變作個麻蒼蠅兒，釘在路傍草梢上等待。須臾間，只聽得呼呼吸吸之聲，猶如蠶食葉，卻似海生潮。只好有半盞茶時，絲繩皆盡，依然現出莊村，還像當初模樣。又聽得呀的一聲，柴扉響處，裡邊笑語諠譁，走出七個女子。行者在暗中細看，見他一個個攜手相攙，挨肩執袂，有說有笑的走過橋來，果是標致。但見：
比玉香尤勝，如花語更真。柳眉橫遠岫，檀口破櫻唇。釵頭翹翡翠，金蓮閃絳裙。卻似嫦娥臨下界，仙子落凡塵。
行者笑道：「怪不得我師父要來化齋，原來是這一般好物。這七個美人兒，假若留住我師父，要吃也不夠一頓吃，要用也不夠兩日用；要動手輪流，一擺佈就是死了。且等我去聽他一聽，看他怎的算計。」
好大聖，嚶的一聲，飛在那前面走的女子雲髻上釘住。才過橋來，後邊的走向前來呼道：「姐姐，我們洗了澡，來蒸那胖和尚吃去。」行者暗笑道：「這怪物好沒算計，煮還省些柴，怎麼轉要蒸了吃？」那些女子採花鬥草向南來，不多時到了浴池。但見一座門牆，十分壯麗，遍地野花香豔豔，滿傍蘭蕙密森森。後面一個女子走上前，唿哨的一聲，把兩扇門兒推開，那中間果有一塘熱水。這水：
自開闢以來，太陽星原貞有十，後被羿善開弓，射落九烏墜地，止存金烏一星，乃太陽之真火也。天地有九處湯泉，俱是眾烏所化。那九陽泉，乃香冷泉、伴山泉、溫泉、東合泉、潢山泉、孝安泉、廣汾泉、湯泉──此泉乃濯垢泉。
有詩為證。詩曰：
一氣無冬夏，三秋永注春。炎波如鼎沸，雪浪似湯新。分溜滋禾稼，停流蕩俗塵。涓涓珠淚泛，滾滾玉生津。潤滑原非釀，清平還自溫。瑞祥本地秀，造化乃天真。佳人洗處冰肌滑，滌蕩塵煩玉體新。
那浴池約有五丈餘闊，十丈多長，內有四尺深淺，但見水清徹底。底下水一似滾珠泛玉，骨都都冒將上來，四面有六七個孔竅通流。流去二三里之遙，淌到田裡，還是溫水。池上又有三間亭子。亭子中近後壁放著一張八隻腳的板凳。兩山頭放著兩個彩漆的衣架。行者暗中喜嚶嚶的，一翅飛在那衣架頭上釘住。
那些女子見水又清又熱，便要洗浴，即一齊脫了衣服，搭在衣架上，一齊下去。被行者看見：
褪放紐扣兒，解開羅帶結。酥胸白似銀，玉體渾如雪。肘膊賽冰鋪，香肩疑粉捏。肚皮軟又綿，脊背光還潔。膝腕半圍團，金蓮三寸窄。中間一段情，露出風流穴。
那女子都跳下水去，一個個躍浪翻波，負水頑耍。行者道：「我若打他啊，只消把這棍子往池中一攪，就叫做滾湯潑老鼠──一窩兒都是死。可憐，可憐！打便打死他，只是低了老孫的名頭。常言道：『男不與女鬥。』我這般一個漢子，打殺這幾個丫頭，著實不濟。不要打他，只送他一個絕後計，教他動不得身，多少是好？」好大聖，捏著訣，念個咒，搖身一變，變作一個餓老鷹。但見：
毛猶霜雪，眼若明星。妖狐見處魂皆喪，狡兔逢時膽盡驚。鋼爪鋒芒快，雄姿猛氣橫。會使老拳供口腹，不辭親手逐飛騰。萬里寒空隨上下，穿雲撿物任他行。
呼的一翅，飛向前，掄開利爪，把他那衣架上搭的七套衣服，盡情叼去，徑轉嶺頭，現出本相，來見八戒、沙僧。
你看那獃子迎著笑道：「師父原來是典當鋪裡拿了去的。」沙僧道：「怎見得？」八戒道：「你不見師兄把他些衣服都搶將來也？」行者放下道：「此乃妖精穿的衣服。」八戒道：「怎麼就有這許多？」行者道：「七套。」八戒道：「如何剝得這般容易，又剝得乾淨？」行者道：「那曾用剝。原來此處喚做盤絲嶺，那莊村喚做盤絲洞。洞中有七個女怪，把我師父拿住，吊在洞裡，都向濯垢泉去洗浴。那泉卻是天地產成的，一塘子熱水。他都算計著洗了澡，要把師父蒸吃。是我跟到那裡，見他脫了衣服下水，我要打他，恐怕污了棍子，又怕低了名頭，是以不曾動棍，只變做一個餓老鷹，叼了他的衣服。他都忍辱含羞，不敢出頭，蹲在水中哩。我等快去解下師父走路罷。」八戒笑道：「師兄，你凡幹事，只要留根。既見妖精，如何不打殺他，卻就去解師父？他如今縱然藏羞不出，到晚間必定出來。他家裡還有舊衣服，穿上一套，來趕我們。縱然不趕，他久住在此，我們取了經，還從那條路回去。常言道：『寧少路邊錢，莫少路邊拳。』那時節，他攔住了吵鬧，卻不是個仇人也？」行者道：「憑你如何主張？」八戒道：「依我，先打殺了妖精，再去解放師父：此乃斬草除根之計。」行者道：「我是不打他，你要打，你去打他。」
八戒抖擻精神，歡天喜地，舉著釘鈀，拽開步，徑直跑到那裡。忽的推開門看時，只見那七個女子蹲在水裡，口中亂罵那鷹哩，道：「這個匾毛畜生，貓嚼頭的亡人，把我們衣服都叼去了，教我們怎的動手？」八戒忍不住笑道：「女菩薩，在這裡洗澡哩？也攜帶我和尚洗洗，何如？」那怪見了，作怒道：「你這和尚，十分無禮。我們是在家的女流，你是個出家的男子。古書云：『七年男女不同席。』你好和我們同塘洗澡？」八戒道：「天氣炎熱，沒奈何，將就容我洗洗兒罷，那裡調甚麼書擔兒，同席不同席？」獃子不容說，丟了釘鈀，脫了皂錦直裰，撲的跳下水來。那怪心中煩惱，一齊上前要打。不知八戒水勢極熟，到水裡搖身一變，變做一個鮎魚精。那怪就都摸魚，趕上拿他不住：東邊摸，忽的又漬了西去；西邊摸，忽的又漬了東去。滑扢虀的，只在那腿襠裡亂鑽。原來那水有攙胸之深，水上盤了一會，又盤在水底，都盤倒了，喘噓噓的，精神倦怠。
八戒卻才跳將上來，現了本相，穿了直裰，執著釘鈀，喝道：「我是那個？你把我當鮎魚精哩。」那怪見了，心驚膽戰，對八戒道：「你先來是個和尚，到水裡變作鮎魚，及拿你不住，卻又這般打扮，你端的是從何到此？是必留名。」八戒道：「這夥潑怪當真的不認得我。我是東土大唐取經的唐長老之徒弟，乃天蓬元帥悟能八戒是也。你把我師父吊在洞裡，算計要蒸他受用。我的師父，又好蒸吃？快早伸過頭來，各築一鈀，教你斷根。」那些妖聞此言，魂飛魄散，就在水中跪拜道：「望老爺方便方便！我等有眼無珠，誤捉了你師父，雖然吊在那裡，不曾敢加刑受苦。望慈悲饒了我的性命，情願貼些盤費，送你師父往西天去也。」八戒搖手道：「莫說這話。俗語說得好：『曾著賣糖君子哄，到今不信口甜人。』是便築一鈀，各人走路。」
獃子一味粗夯，顯手段，那有憐香惜玉之心，舉著鈀，不分好歹，趕上前亂築。那怪慌了手腳，那裡顧甚麼羞恥，只是性命要緊，隨用手侮著羞處，跳出水來，都跑在亭子裡站立，作出法來：臍孔中骨都都冒出絲繩，瞞天搭了個大絲篷，把八戒罩在當中。那獃子忽擡頭，不見天日，即抽身往外便走，那裡舉得腳步。原來放了絆腳索，滿地都是絲繩，動動腳，跌個躘踵；左邊去，一個面磕地；右邊去，一個倒栽蔥；急轉身，又跌了個嘴搵地；忙爬起，又跌了個豎蜻蜓。也不知跌了多少跟頭，把個獃子跌得身麻腳軟，頭暈眼花，爬也爬不動，只睡在地下呻吟。
那怪物卻將他困住，也不打他，也不傷他，一個個跳出門來，將絲篷遮住天光，各回本洞。到了石橋上站下，念動真言，霎時間，把絲篷收了，赤條條的跑入洞裡，侮著那話，從唐僧面前笑嘻嘻的跑過去。走入石房，取幾件舊衣穿了，徑至後門口立定，叫：「孩兒們何在？」原來那妖精一個有一個兒子，卻不是他養的，都是他結拜的乾兒子。有名叫做蜜、螞、蠦、班、蜢、蜡、蜻：蜜是蜜蜂，螞是螞蜂，蠦是蠦蜂，班是班毛，蜢是牛蜢，蜡是抹蜡，蜻是蜻蜓。原來那妖精幔天結網，擄住這七般蟲蛭，卻要吃他。古云：「禽有禽言，獸有獸語。」當時這些蟲哀告饒命，願拜為母。遂此春採百花供怪物，夏尋諸卉孝妖精。忽聞一聲呼喚，都到面前，問：「母親有何使令？」眾怪道：「兒啊，早間我們錯惹了唐朝來的和尚，才然被他徒弟攔在池裡，出了多少醜，幾乎喪了性命。汝等努力，快出門前去退他一退。如得勝後，可到你舅舅家來會我。」那些怪既得逃生，往他師兄處，孽嘴生災不題。你看這些蟲蛭，一個個摩拳擦掌，出來迎敵。
卻說八戒跌得昏頭昏腦，猛擡頭，見絲篷絲索俱無，他才一步一探，爬將起來，忍著疼，找回原路。見了行者，用手扯住道：「哥哥，我的頭可腫，臉可青麼？」行者道：「你怎的來？」八戒道：「我被那廝將絲繩罩住，放了絆腳索，不知跌了多少跟頭，跌得我腰駝背折，寸步難移。卻才絲篷索子俱空，方得了性命回來也。」沙僧見了道：「罷了，罷了，你闖下禍來也，那怪一定往洞裡去傷害師父。我等快去救他。」
行者聞言，急拽步便走；八戒牽著馬。急急來到莊前，但見那石橋上有七個小妖兒擋住道：「慢來，慢來，吾等在此。」行者看了道：「好笑，乾淨都是些小人兒。長的也只有二尺五六寸，不滿三尺；重的也只有八九斤，不滿十斤。」喝道：「你是誰？」那怪道：「我乃七仙姑的兒子。你把我母親欺辱了，還敢無知，打上我門。不要走，仔細。」好怪物，一個個亂打將來。八戒本是跌惱了的性子，又見那夥蟲蛭小巧，就發狠舉鈀來築。那些怪見獃子兇猛，一個個現了本像，飛將起去，叫聲：「變！」須臾間，一個變十個，十個變百個，百個變千個，千個變萬個，個個都變成無窮之數。只見：
滿天飛抹蜡，遍地舞蜻蜓。蜜螞追頭額，蠦蜂扎眼睛。班毛前後咬，牛蜢上下叮。撲面漫漫黑，翛翛神鬼驚。
八戒慌了道：「哥啊，只說經好取，西方路上，蟲兒也欺負人哩。」行者道：「兄弟，不要怕，快上前打。」八戒道：「撲頭撲臉，渾身上下，都叮有十數層厚，卻怎麼打？」行者道：「沒事，沒事，我自有手段。」沙僧道：「哥啊，有甚手段，快使出來罷，一會子光頭上都叮腫了。」
好大聖，拔了一把毫毛，嚼得粉碎，噴將出去，即變做些黃、麻、鴏、白、鵰、魚、鷂。八戒道：「師兄，又打甚麼市語，黃啊、麻啊哩？」行者道：「你不知。黃是黃鷹，麻是麻鷹，鴏是鴏鷹，白是白鷹，鵰是鵰鷹，魚是魚鷹，鷂是鷂鷹。那妖精的兒子是七樣蟲，我的毫毛是七樣鷹。」鷹最能嗛蟲，一嘴一個，爪打翅敲，須臾，打得罄盡，滿空無跡，地積尺餘。
三兄弟方才闖過橋去，徑入洞裡，只見老師父吊在那裡哼哼的哭哩。八戒近前道：「師父，你是要來這裡吊了耍子，不知作成我跌了多少跟頭哩。」沙僧道：「且解下師父再說。」行者即將繩索挑斷，放下師父。問道：「妖精那裡去了？」唐僧道：「那七個都赤條條的往後邊叫兒子去了。」行者道：「兄弟們，跟我來尋去。」
三人各持兵器，往後園裡尋處，不見蹤跡。都到那桃李樹上尋遍不見。八戒道：「去了，去了。」沙僧道：「不必尋他，等我扶師父去也。」弟兄們復來前面，請唐僧上馬。八戒道：「你們扶師父走著，等老豬一頓鈀築倒他這房子，教他來時沒處安身。」行者笑道：「築還費力，不若尋些柴來，與他個斷根罷。」好獃子，尋了些朽松、破竹、乾柳、枯藤，點上一把火，烘烘的都燒得乾淨。師徒卻才放心前來。
咦！畢竟這去，不知那怪的吉凶如何，且聽下回分解。
English
In the Cave of Coiled Silk, Seven Passions Bewilder the Root; In the Cleansing Spring, Bajie Forgets His Form
The story tells how Tripitaka took leave of the king of Zhuzi, put saddle and horses in order, and pushed west. They traveled past how many hills and plains, forded endless waters, and before they knew it autumn was gone and winter had died away, and bright spring lay all about them. Master and disciples were walking the road, treading the green and viewing the scenery, when they came suddenly upon a grove with a small nunnery in it. Tripitaka tumbled from the saddle and stood at the side of the highway. The Pilgrim asked, “Master, this road is smooth and harmless—why do we not walk it?” Bajie said, “Senior brother, how little you understand. The master is weary of sitting the horse; let him come down and get a breath of air.” Tripitaka said, “It is not for the air. I see there is a household over there, and I mean to go myself and beg a meal.” The Pilgrim laughed: “Master, what kind of talk is that? If you want a meal, I will go and beg one. The proverb says: ‘A master for a day is a father for life.’ Would the disciples sit at ease while the master goes begging?” Tripitaka said, “That is not how it is. Usually the road stretches empty to the horizon, and you must go far, with no telling how far, to beg. Today the houses lie close by, within hail—let me go and beg this one.” Bajie said, “Master, you have no plan. The saying goes: ‘When three go out together, the youngest has the hard time of it.’ And you are father to us all; we are but disciples. The old books say: ‘When there is work, the disciples do the labor.’ Let your old pig go.” Tripitaka said, “Disciples, today the sky is clear and bright—unlike days of wind and rain, when you would certainly have to go far. If I go to this household myself, meal or no meal, I can come straight back and we take the road.” Sha Monk smiled beside them: “Senior brother, say no more. The master’s nature is as it is; do not cross him. Cross him, and even if you begged the meal he would not eat it.”
Bajie yielded to this, brought out the alms bowl, and helped the master change hat and gown. Tripitaka strode off to the front of the hamlet to look: it was a fine place to live, to be sure. Behold:
The stone bridge stood high, its murmuring water joining a long stream; the old trees stood in ordered ranks, chattering hidden birds singing toward the far ridges.Beyond the bridge stood a thatched cottage or two, neat and refined as an immortal’s hermitage; and a window of woven brush, white-bright, outshining a Taoist cloister.Before that window four fair women could suddenly be seen, all embroidering phoenixes and drawing luan birds at their needlework.
The elder, seeing that the household had no man in it, only four women, dared not go in, but stood his ground and slipped beneath the tall trees. He watched the women, one by one:
A maiden’s heart firm as stone; an orchid nature glad as spring.Lovely faces set off by rosy clouds; crimson lips, even as rouge.Moth brows arched like a sliver of moon; cicada temples piled like fresh clouds.Should they stand among the flowers, roving bees would take them for the real thing.
He waited the better part of half a watch, and all was quiet—no sound of dog or cock. He thought to himself: “If I cannot manage to beg a meal, I will earn my disciples’ laughter. They will say: the master cannot beg so much as a meal—how can disciples such as we ever expect to bow before the Buddha?”
The elder, out of devices, made his way, not without fault, quickly over the bridge. A few steps more, and he saw that within the thatched cottage there stood a fragrant-wood pavilion, and beneath the pavilion three more women playing kickball. Look at those three: unlike the four in look as well. Behold:
Kingfisher-green sleeves went fluttering; pale-gold skirts swung and swayed.Green sleeves fluttering, half sheltering fingers slim as jade shoots; gold skirts swaying, half revealing golden lilies, small and tight.Her form and carriage perfect to the last; in motion and at rest, her heels worked a thousand kinds of steps.She took the ball’s head and passed it now high, now low; she spread the send and set it coming true and clean.Turning, she kicked a flower over the wall; stepping back, she flipped it into the great crossing of the sea.Lightly she caught it, soft as a lump of clay; single lance, she met the hooked kick head-on.A bright pearl riding over the Buddha’s head; caught firm in the pointed boot.On the narrow bricks she knew just how to take it; lying fish, she scooped it with her foot.Waist level, knees bent in a crouch; hip twisting, heel lifted in its shoe.She could mount a bench and raise a roaring rally; shoulders draped, she was all grace and abandon.Thighs crossed, she let it come and go at will; neck locked, she swayed with its every swing.She kicked the Yellow River running backward; she kicked the goldfish bought upon the shoal.One of them mistook the ball’s head; another turned and hooked it home.Squarely she cupped it up her shin; true to the point it came down to snatch.Heel raised she flicked it like a straw sandal; reversing, she planted and reached back to pluck.Stepping back she bore it on her shoulder like a dancer; one wicked hook of the foot.Down from the peddler’s basket it came long, and she stuffed it through the seized gate.When the kicking reached its sweetest moment, the fair ones cheered as one.Each one sweat-soaked, powder smeared, through silken gowns; spent of zest and mood gone slack, they cried “enough.”
Words could not exhaust it. There is a poem to prove it. The poem says:
Kickball played upon the field in the third month’s weather; the immortal wind blew down a pure-browed beauty.Sweat on the powder-pale face like blossom holding dew; dust on the moth brows like willow trailing mist.Green sleeves hanging low, sheltering jade-shoot fingers; pale-gold skirt drawn askew, baring golden lilies.After kicks upon kicks, delicate and spent; cloud tresses loose, the jeweled chignon awry.
Tripitaka watched so long that at last he had to walk up to the bridgehead and call out: “Bodhisattvas of the female kind! This poor monk asks alms, as karma allows, of a little food.” The women heard, threw down their needlework one and all, abandoned the ball, and came laughing and smiling out through the gate to meet him: “Elder, forgive us for not welcoming you sooner. That you have come today to our poor hamlet—far be it from us to bar the road against a begging monk. Come in and sit.” At this Tripitaka thought to himself: “Blessed indeed! The West is truly Buddha land: even women here set store by feeding monks—how could men fail to bow their hearts to Buddha?”
The elder made his salutation and followed the women into the cottage. Passing the fragrant-wood pavilion he looked—and ah! there was no hall or corridor within, only this:
Peaks rose sheer; the veins of the land ran far.Peaks standing sheer to meet the cloud-mist; earth-veins running far to sea and mountain.The gate near the stone bridge, where water nine-bent, nine-curved, comes calling; the garden planted with peach and plum, a thousand trunks, a thousand blossoms vying in splendor.Vines of moss hung from three trees, or five; iris and orchid scenting ten thousand flowers.From afar the cave abode outshone the Penglai isles; up close the wooded hills out-topped Mount Taihua.This truly was a demon-immortal’s hiding place: no neighbor anywhere—a household all its own.
One of the women stepped forward, pushed open the two leaves of the stone door, and asked the Tang monk to sit within. The elder had no choice but to enter. Suddenly he looked up: everything arranged there was stone tables and stone benches, and the air was chill and shadowed. The elder’s heart jumped, and he thought to himself: “This place promises little luck and much harm—it is surely no good.” The women, laughing gaily, all said: “Pray sit, elder.” The elder could do nothing but sit. In a little while a shiver shook him. The women asked: “Elder, from what holy mountain do you come? What alms do you beg? Is it to build bridges and mend roads, raise temples and honor pagodas—or to cast Buddha images and print scriptures? Bring out your alms book and let us look.” The elder said: “I am not a monk who begs alms.” The women said: “If you do not beg alms, what have you come here for?” The elder said: “I was sent by the Great Tang of the eastern lands to seek scriptures at the Great Thunderclap in the Western Heaven. Passing through your precious country, my belly empty and pinched, I came specially to your house to beg a meal; then this poor monk will go on.” The women said: “Good, good, good! The proverb says: ‘A monk come from afar reads scripture best.’ Sisters, do not slight him—hurry and prepare a meal.”
Then three of the women kept him company, trading words and discoursing on karma; the other four went to the kitchen, tucked up their gowns and sleeves, built the fire, and scoured the pot. And what do you suppose they prepared? Human fat, fried and rendered; human flesh, stewed and simmered: stewed black and molded into the shape of wheat gluten, human brains scooped out and fried into squares of bean curd. Two dishes were carried to the stone table and set down. “Please,” they said to the elder. “In this sudden haste we made no fine meal; make do with this to fill your belly. More will come after, to change the dishes.” The elder took one sniff, marked the rank and reeking smell, and dared not open his mouth. He bowed with palms together: “Bodhisattvas, this poor monk has been a vegetarian from the womb.” The women laughed: “Elder, this is vegetarian.” The elder said: “Amida Buddha! If this is vegetarian, then once I, a monk, have eaten it, I may forget ever seeing the World-Honored One or fetching the scriptures.” The women said: “Elder, you are a man who has left the world—never be one to pick and choose among alms.” The elder said: “How would I dare, how would I dare. I, a monk, bear the decree of the Great Tang and have come west the whole way: I have not destroyed the smallest life; I save wherever I see suffering; a grain of grain I pick up and eat; a thread of silk I piece together to cover my body. How could I dare be choosy about a host’s alms?” The women laughed: “Elder, choosy you may not be, but you are a troublesome guest at our gate. Do not scorn it as coarse and plain—eat a little.” The elder said: “Truly I dare not eat, for fear of breaking my vows. I beg you, Bodhisattvas: better to spare a life than to raise one—let me, a monk, go out.”
The elder struggled to leave; the women barred the door and would by no means let him go. All together they said: “Business that walks into your own gate is the worst business to refuse. ‘What is dropped must be covered with the hand.’ Where do you think you are going?” Every one of them knew some martial art, quick of hand and foot, and they seized the elder, led him away like a goat by a rope, and floored him with a thud. They held him down, bound him with cords, and hung him high from the beam. This hanging had a name: it was called “The Immortal Points the Way.” One hand was stretched forward, drawn up by a silk cord; one hand was bound at the waist and slung up by a cord; both feet were stretched back and hoisted by another cord: three cords hung the elder from the beam, back upward and belly down. The elder bore the pain, swallowed his tears, and cursed his lot in silence: “Bitter is this monk’s fate! I only thought to beg a meal at a good house—who knew I had fallen into a pit of fire? Disciples, come quickly and save me, if we are to see each other again. Two watches late, and my life is done.”
Though the elder suffered, he still kept his eyes on the women. When they had him hung to their liking, they went to strip off their clothes. The elder’s heart jumped and he thought: “Once those clothes come off, it is my feelings they mean to play with. Perhaps they mean even to eat me half-cooked.” Now the women only loosened the silk jackets from their upper bodies, baring their bellies, and each displayed her magic: from the whorl of each waist there spouted silk cord, thick as a duck egg, gouting and gouting, jade shards flying, silver spilling—and in a moment the hamlet gate was draped and hidden—no more of that.
Now the Pilgrim, Bajie, and Sha Monk waited by the highway; the other two held the horse and watched the baggage, while the Pilgrim, being a mischievous one, jumped in the trees and clambered the branches, picking leaves and hunting fruit. Suddenly he turned his head and saw a sheet of gleaming brightness. He leaped down from the tree in alarm and shouted: “This is bad, this is bad—our master’s luck has run out.” The Pilgrim pointed with his finger: “Look over there—what do you make of that hamlet?” Bajie and Sha Monk looked where he pointed: a sheet like snow, and bright as snow; like silver, and gleaming like silver. Bajie said: “It is over, it is over! The master has fallen in with a demon. We must hurry and save him.” The Pilgrim said: “Good brothers, no shouting. Since none of you can see it clearly, let Old Sun go.” Sha Monk said: “Brother, take care.” The Pilgrim said: “I have my way of it.”
Good Great Sage! He cinched his tiger-skin kilt, drew out the gold-banded staff, and in two or three strides was up front. He saw the silk cords wound a thousand layers thick, crossing and recrossing like warp and weft. He pressed them with his hand: somewhat sticky and soft, clinging to the touch. The Pilgrim could not tell what the stuff was. He raised the staff: “One blow of this—and I do not care if it is a few thousand layers or tens of thousands—it will cut through.” But as he made to strike, he stayed his hand: “If it were stiff, a blow would cut it; being soft, this will only flatten. Suppose I startle them, and they wrap Old Sun up in it—that would be worse than useless. Let me ask a question first, then strike.”
And whom do you suppose he asked? He pinched a spell-sign, murmured a charm, and summoned the local earth god, who went spinning round his temple like a millstone. The earth god’s wife said: “Old man, why do you spin so? Has the falling sickness come upon you?” The earth god said: “You do not know, you do not know. The Great Sage Equal to Heaven has come, and I have not gone out to greet him; that is why he summons me.” The wife said: “Then go and see him—why turn in circles here?” The earth god said: “Go see him? That staff of his is heavy past bearing. Good or bad, he is sure to beat me.” The wife said: “Seeing you are so old, would he really beat you?” The earth god said: “He has loved all his life to drink wine that costs him nothing, and he has a way of beating old men in particular.” The two of them talked a while, and at last, helpless, he went out, trembling, and knelt by the roadside, crying: “Great Sage—the local earth god of these parts knocks his head.” The Pilgrim said: “Get up, and none of your pretended haste. I will not beat you for now; I will keep it in store. Answer me: what place is this?” The earth god said: “Great Sage, from which direction do you come?” The Pilgrim said: “I come from the eastern lands, heading west.” The earth god said: “Coming from the east, did you cross that ridge over there?” The Pilgrim said: “It was on that very ridge. Our baggage and horses are resting on it even now!” The earth god said: “That is called Coiled Silk Ridge, and below the ridge is a cave called the Cave of Coiled Silk. In the cave live seven demons.” The Pilgrim said: “Male demons or female?” The earth god said: “Female.” The Pilgrim said: “What powers have they?” The earth god said: “This small god’s strength is thin and his authority short; I do not know how great their arts are. I know only this: due south, three li from here, there is a spring called the Cleansing Spring, naturally hot water, once the bath of the Seven Fairy Maidens above. Since the demons came to live here they have seized the Cleansing Spring, and the fairy maidens never made a contest of it—they yielded it up for nothing. I have seen that immortals do not provoke demon kind; those sprites must have great power.” The Pilgrim said: “What do they want the spring for?” The earth god said: “Having seized the bath, they come out to bathe three times a day. The hour of the snake is past now, and the hour of the horse is coming.” The Pilgrim heard and said: “Earth god, go back. I will take them myself.” The old earth god knocked his head once and went trembling back to his temple.
The Great Sage, working his wonders alone, shook himself once and changed into a speckled fly, stuck fast to a grass tip by the road to wait. Presently there came a sound of huffing and sucking, like silkworms eating leaves, like the tide rising from the sea. In about half the time of a cup of tea the silk cords were all gone; the hamlet reappeared as it was, looking just as at first. Then came a creak: the wicker gate swung, laughter and chatter sounded within, and out walked seven women. The Pilgrim watched closely from hiding: arm in arm they went, shoulder to shoulder, sleeve touching sleeve, talking and laughing as they crossed the bridge—true beauties, every one. Behold:
Perfume outrivaling jade; speech more true than flowers.Willow brows spanning distant peaks; a sandalwood mouth breaking through cherry lips.Kingfisher plumes tilting from the hairpin heads; golden lilies flashing beneath crimson skirts.Just like Chang’e coming down to visit the world; a fairy fallen into mortal dust.
The Pilgrim laughed to himself: “No wonder my master wanted to come begging. So this is the fine merchandise! These seven beauties: if they keep my master, he is not enough for one meal if they eat him, nor for two days’ use if they employ him; and if they take turns at him, one round of handling and he is dead. Let me listen a moment and hear what they scheme.”
Good Great Sage! With a faint whine he flew and stuck fast on the chignon of the woman walking in front. Once across the bridge, one from behind came up calling: “Sisters, once we have bathed, let us steam that fat monk and eat him.” The Pilgrim laughed inwardly: “What planners! Boiling would save firewood—why go to the trouble of steaming?” The women picked flowers and gathered grasses as they came south, and before long reached the bathing pool. Behold a gate and wall, altogether splendid: wildflowers everywhere, fragrant and bright; orchids thick and dark along the banks. The last woman came up, gave a whistle, and pushed open the two leaves of the door; and within, truly, there lay a pool of hot water. This water:
Since heaven and earth were first divided, the sun has properly held ten stars; but Yi, master of the bow, drew and shot down nine crows that fell to earth, leaving only the one Golden Crow star—the true fire of the sun. Heaven and earth have nine hot springs, all of them transformed from those crows. The nine yang springs are: the Spring of Cold Fragrance, the Spring at the Mountain’s Side, the Warm Spring, the East Union Spring, the Yellow-Marsh Mountain Spring, the Filial Peace Spring, the Broad Fen Spring, the Hot Spring—and this spring is the Cleansing Spring.
There is a poem to prove it. The poem says:
One breath knows no winter or summer; through the three autumns spring pours on forever.Hot waves seething like a tripod over fire; snow-white waves fresh as drawn bathwater.Diverted, it nourishes the standing crops; standing still, it settles the world’s dust.Trickling, it floats like beads of pearl; rolling, it wells from jade.Its sleekness was never brewed; clear and mild, it warms of itself.The auspiciousness is the place’s own beauty; the crafting is heaven’s own artlessness.Where fair ones bathe, ice-smooth skin; washed of dust and care, jade bodies made new.
The bathing pool was some five zhang and more across, ten zhang and more long, four feet deep, and the water clear to the bottom. From below, the water gushed up like rolling pearls and floating jade, bubbling; on four sides six or seven vents let the flow through. It ran off two or three li, spilling into the fields, still warm. On the pool stood a pavilion of three bays. Inside the pavilion, against the back wall, stood a bench with eight legs; at the two gables stood two lacquered, painted clothes racks. The Pilgrim whinnied softly to himself in hiding, and with one beat of wings flew and stuck fast on the head of a clothes rack.
The women, seeing the water so clear and hot, made to bathe. All together they took off their clothes, hung them on the racks, and went down together. The Pilgrim watched:
Buttons slipped undone; silken sashes unknotted.Bare breasts white as silver; jade bodies all of snow.Elbows and arms like spread ice; fragrant shoulders as if kneaded of powder.Bellies soft as floss; backs smooth and clean.Knees and ankles half an arm around; golden lilies three inches narrow.Between them a stretch of passion, baring the cave of delight.
The women all jumped into the water, riding the waves and turning in the breakers, sporting in the pool. The Pilgrim said to himself: “If I strike them, one swirl of this staff in the pool and it is ‘boiling water poured on rats’—a whole nest dead together. Pity, pity! Beat them I could—but it would tarnish Old Sun’s name. The saying goes: ‘A man does not fight with women.’ For a fellow like me to beat a few girls to death is poor work indeed. I will not strike them; I will only play them a childless trick—leave them unable to stir. How would that be?” Good Great Sage! He pinched the spell-sign, murmured a charm, shook himself once, and changed into a hungry old hawk. Behold:
Feathers like frost and snow; eyes like bright stars.At the sight of him demon foxes lose their souls; when crafty hares meet him, gall bursts with fright.Steel talons, sharp and swift; a bold bearing, fierce spirit rampant.He knows how to strike with practiced fists to fill his belly; he never shrinks from hunting on the wing with his own strength.Ten thousand li of cold sky, rising and falling at will; through cloud he picks his quarry and goes where he pleases.
Whoosh—one beat of wings, and he flew ahead, swept out his sharp talons, and snatched away every one of the seven suits of clothes hung on the racks. Then he flew straight back to the ridge-top, showed his true form, and came to Bajie and Sha Monk.
Look at the Idiot, meeting him with a grin: “So the master has been carried off to the pawnshop.” Sha Monk said: “How do you make that out?” Bajie said: “Do you not see senior brother carrying off all their clothes?” The Pilgrim set them down: “These are clothes the demons wore.” Bajie said: “How came there to be so many?” The Pilgrim said: “Seven suits.” Bajie said: “How did you strip them so easily, and so clean?” The Pilgrim said: “Strip them? Nothing of the sort. This place is called Coiled Silk Ridge, and the hamlet there the Cave of Coiled Silk. In the cave are seven women demons; they took our master and hung him inside, and all went off to bathe at the Cleansing Spring. That spring is a natural work of heaven and earth—a pool of hot water. Their plan was to bathe, then steam and eat our master. I followed them there and saw them strip and go into the water. I would have struck them, but I feared to foul my staff, and feared to tarnish my name, so I did not lift it. I only changed into a hungry old hawk and snatched their clothes. Now they are swallowing shame, not daring to show their faces, crouching there in the water. Come, let us hurry and untie our master and be on the road.” Bajie laughed: “Senior brother, whatever you do, you always leave the root. Having seen the demons, why not beat them to death, instead of going off to untie the master? Though they hide in shame now, by evening they must come out. They have old clothes at home; they will dress and come after us. Even if they do not come after us, they live here, and when we have fetched the scriptures we must return by this same road. The saying goes: ‘Better to be short of money by the roadside than short of fists.’ Then they will bar the road and raise a row—will that not make enemies of them?” The Pilgrim said: “And what is your plan?” Bajie said: “My way: beat the demons to death first, then free our master. That is the plan of cutting the grass and tearing out the root.” The Pilgrim said: “I will not beat them. If you want to beat them, go beat them.”
Bajie roused his spirits, in high glee, hoisted his muckrake, strode off, and ran straight there. He pushed the door suddenly open and looked: the seven women were crouching in the water, cursing the hawk between them: “That flat-feathered beast, that cat-chewing wretch, has carried off every stitch of our clothes—how are we to lay hands on anything?” Bajie could not help laughing: “Bodhisattvas! Bathing here? Might you take a monk along to wash too?” The demons saw him and flew into a rage: “Monk, this is the height of rudeness. We are women of lay households; you are a man who has left the family. The old books say: ‘From the age of seven, boys and girls do not share a mat.’ And you would bathe in one pool with us?” Bajie said: “The weather is burning hot; there is nothing for it—just let me wash a little. Why come over all bookish—shared mat, not shared mat?” The Idiot wasted no more talk: down went the muckrake, off came the black brocade robe, and splash! he jumped into the water. The demons, vexed through and through, closed in together to beat him. They did not know how thoroughly at home Bajie was in water: in the pool he shook himself once and changed into a catfish sprite. The demons all groped for the fish, and chasing him they could not catch him: grope east, and he shot west in a flash; grope west, and he shot east again. Slippery as mess, he burrowed this way and that between their thighs. The water was chest deep; he circled on the surface a while, then dove and circled below, and worked them all over, till they stood panting and blowing, their strength quite spent.
Bajie then jumped up out of the water, showed his true form, put on his robe, took up his muckrake, and roared: “Who am I now? You took me for a catfish sprite!” The demons saw and their hearts quaked. They said to Bajie: “You came first as a monk, then changed into a catfish in the water; and when we could not catch you, you showed up in this getup. Where in truth have you come from? You must leave your name.” Bajie said: “So you brazen demons really do not know me. I am the disciple of Elder Tang, who left the Great Tang of the east to fetch scriptures: I am the Marshal Tianpeng, Wuneng, Bajie. You hung my master in the cave, scheming to steam and eat him. And my master is fit for steaming? Stick out your heads, quick, and take a rake apiece—we will have this business at the root.” The demons, at these words, felt their souls fly and their spirits scatter; kneeling in the water they begged: “Lord, be merciful, be merciful! We had eyes but no pupils, and took your master by mistake. Hang him though he is, we never dared put him to the torture. In your mercy spare our lives; we will gladly pay your traveling costs and see your master off to the Western Heaven ourselves.” Bajie waved his hand: “None of that talk. The proverb puts it well: ‘Once cheated by a candy-selling gentleman, never again trust a man with a honeyed mouth.’ One rake apiece, and then each goes her way.”
The Idiot was a lout through and through, and out to show his hand: no pity for fragrance, no tenderness for jade in him. Rake aloft, he charged and struck away, right or wrong. The demons lost their heads; shame was nothing now—life was all. Each covered her privy parts with her hands, sprang out of the water, ran to stand in the pavilion, and worked her art: from each navel gouted silk cord, gouting and gouting, until they had thrown a great silk canopy across the sky, covering Bajie inside it. The Idiot looked up suddenly: no sky, no sun. He turned to bolt outside—but could not lift his feet. They had laid tripping cords: the ground was all silk lines, and every step was a spill. To the left, and he went down flat on his face; to the right, and over backward headfirst; he wheeled and fell again, mouth in the dirt; scrambled up, and stood on his head like a dragonfly. Who knows how many tumbles he took? They left the Idiot numb of body and weak of leg, head spinning and eyes swimming, unable even to crawl, lying on the ground groaning.
The demons, having snared him, neither beat him nor hurt him, but one by one jumped out the door, screened the sky with their silk canopy, and went back each to her cave. At the stone bridge they stopped, murmured their true words, and in a moment the silk canopy was gathered up; naked as they were born they ran into the cave, covering their privy parts, and skipped laughing past the Tang monk’s face. They went into the stone chamber, put on some old clothes, walked straight to the back gate, stood, and called: “Where are the children?” Now each of these demons had a son—not of her body, but sons sworn in adoption. Their names were Mi, Ma, Lu, Ban, Meng, La, Qing: Mi was the honeybee, Ma the hornet, Lu the borer wasp, Ban the blister beetle, Meng the gadfly, La the wax cicada, Qing the dragonfly. It happened that when the demons hung their net across the sky they had netted these seven sorts of insects and meant to eat them. The old saying goes: “Birds have bird language; beasts have beast speech.” At that time the insects begged piteously for their lives, offering to bow and be their mothers’ sons. And so in spring they gathered the hundred flowers to feed the monsters, and in summer they sought out all manner of plants to do the demons filial service. Hearing the call just now, they all came before them and asked: “Mother, what are your commands?” The demons said: “Children, this morning we wronged a monk from the Tang, and just now his disciple trapped us in the pool, shaming us past bearing—we nearly lost our lives. Strive now! Go out quickly and drive him back a little. If you win, come to your uncles’ home and find us.” So the demons, having escaped with their lives, went off to their senior brother’s place, where wicked mouths were to breed new woe—no more of that. And look at these insects: every one rubbing fists and palms, they came out to give battle.
Now Bajie, dizzy from his tumbles, suddenly looked up: the silk canopy and cords were all gone. Then, feeling his way a step at a time, he crawled up, bore his aches, and groped back along his original path. Seeing the Pilgrim, he seized his hand: “Brother—is my head swollen? Is my face green?” The Pilgrim said: “What happened to you?” Bajie said: “That wretch canopied me in silk cords and laid tripping lines—no telling how many tumbles I took. My back is bent and my spine broken; I could not move an inch. Only when the canopy and cords were gone could I bring my life back here.” Sha Monk saw and said: “It is over, it is over—look what a mess you have made. Those demons will certainly go back to the cave and hurt our master. Quick—we must go save him.”
At this the Pilgrim strode off fast, Bajie leading the horse. In haste they reached the front of the hamlet, and there on the stone bridge stood seven little demons blocking the way: “Slow there, slow there—we are here.” The Pilgrim looked and laughed: “Well now—nothing but small fry. The tallest of them only two and a half feet, not three; the heaviest only eight or nine catties, not ten.” He shouted: “Who are you?” The demons said: “We are the sons of the Seven Fairy Maidens. You have shamed our mothers, and now in your ignorance you storm our gate. Stand still—look out!” Good monsters! They all came pelting in to attack. Bajie, already sore and cross from his falls, and seeing the insects so small, set his teeth and swung his rake to strike. The demons, seeing the Idiot so fierce, one by one showed their true forms and flew up, crying, “Change!” In a moment one became ten, ten became a hundred, a hundred became a thousand, a thousand became ten thousand—every one of them become a number past counting. Behold:
Wax cicadas filled the sky with flight; dragonflies danced over all the ground.Bees and hornets chased at brow and forehead; borer wasps stabbed at the eyes.Blister beetles bit before and behind; gadflies stung above and below.A blackness whelmed the face; a whirring dread fit to startle gods and ghosts.
Bajie panicked: “Brother! They say the scriptures are easy to fetch—on the western road even the insects bully a man!” The Pilgrim said: “Brother, do not be afraid. Close in and strike.” Bajie said: “They are on my head, in my face, over my whole body, a dozen layers thick—how am I to strike?” The Pilgrim said: “No matter, no matter; I have my means.” Sha Monk said: “Brother, whatever your means, bring them out quickly—in a moment my bare head will be stung swollen.”
Good Great Sage! He plucked out a fistful of hairs, chewed them to bits, and blew them out, whereupon they became yellow, speckled, swallow, white, eagle, fish, and sparrowhawk. Bajie said: “Senior brother, what trade cant is this—yellow, speckled?” The Pilgrim said: “You do not know. Yellow is the yellow hawk, speckled the speckled hawk, swallow the swallow hawk, white the white hawk, eagle the eagle hawk, fish the fish hawk, sparrowhawk the sparrowhawk hawk. The demons’ sons are seven kinds of insects; my hairs are seven kinds of hawks.” The hawk is the best of insect snappers: one beak, one insect; talons beating, wings striking. In a moment they had beaten them all to nothing—not a trace in the empty sky, and on the ground a drift a foot deep.
The three brothers then forced their way over the bridge and straight into the cave, where they found their old master hanging there, humming and weeping. Bajie came up close: “Master, so you came here to hang for fun—never mind how many tumbles it cost me.” Sha Monk said: “Untie the master first; talk after.” The Pilgrim at once cut the cords loose and set the master down, then asked: “Where have the demons gone?” The Tang monk said: “All seven, naked as they were, went off back there calling their sons.” The Pilgrim said: “Brothers, come with me; we will look for them.”
Weapons in hand, the three searched the back garden: no trace. They searched every peach and plum tree: nothing. Bajie said: “They are gone, they are gone.” Sha Monk said: “No need to hunt them. Let me help the master along.” The brothers came back to the front and helped the Tang monk into the saddle. Bajie said: “You help the master along. Let your old pig knock that house flat with one round of the rake, so that when they come back they have nowhere to live.” The Pilgrim laughed: “Knocking it down is weary work. Better to find some firewood and give them the root of the matter.” Good Idiot! He gathered some rotten pine, broken bamboo, dry willow, and withered vine, set a torch to it, and burned the whole place clean away. Only then did master and disciples go on their way with easy minds.
Ah! But after this, how the demons fared for weal or woe? Listen to the next chapter to find out.
Chapter 73
Traditional Chinese
第七十三回 情因舊恨生災毒 心主遭魔幸破光
話說孫大聖扶持著唐僧，與八戒、沙僧奔上大路，一直西來。不半晌，忽見一處樓閣重重，宮殿巍巍。唐僧勒馬道：「徒弟，你看那是個甚麼去處？」行者舉頭觀看，忽然見：
山環樓閣，溪遶亭臺。門前雜樹密森森，宅外野花香豔豔。柳間棲白鷺，渾如煙裡玉無瑕；桃內囀黃鶯，卻是火中金有色。雙雙野鹿，忘情閑踏綠莎茵；對對山禽，飛語高鳴紅樹杪。真如劉阮天臺洞，不亞神仙閬苑家。
行者報道：「師父，那所在也不是王侯第宅，也不是豪富人家，卻像一個庵觀寺院。到那裡方知端的。」三藏聞言，加鞭促馬。師徒們來至門前觀看，門上嵌著一塊石板，上有「黃花觀」三字。三藏下馬。八戒道：「黃花觀乃道士之家，我們進去會他一會也好，他與我們衣冠雖別，修行一般。」沙僧道：「說得是。一則進去看看景致，二來也當撒貨頭口。看方便處，安排些齋飯，與師父吃。」
長老依言，四眾共入。但見二門上有一對春聯：「黃芽白雪神仙府；瑤草琪花羽士家。」行者笑道：「這個是燒茅煉藥，弄爐火，提罐子的道士。」三藏捻他一把道：「謹言，謹言。我們不與他相識，又不認親，左右暫時一會，管他怎的？」說不了，進了二門，只見那正殿謹閉，東廊下坐著一個道士，在那裡丸藥。你看他怎生打扮：
戴一頂紅豔豔戧金冠，穿一領黑淄淄烏皂服，踏一雙綠陣陣雲頭履，繫一條黃拂拂呂公絛。面如瓜鐵，目若朗星。準頭高大類回回，唇口翻張如達達。道心一片隱轟雷，伏虎降龍真羽士。
三藏見了，厲聲高叫道：「老神仙，貧僧問訊了。」那道士猛擡頭，一見心驚，丟了手中之藥，按簪兒，整衣服，降階迎接道：「老師父，失迎了。請裡面坐。」長老歡喜上殿。推開門，見有三清聖像，供桌有爐有香。即拈香注爐，禮拜三匝，方與道士行禮。遂至客位中，同徒弟們坐下。急喚仙童看茶。當有兩個小童，即入裡邊，尋茶盤，洗茶盞，擦茶匙，辦茶果，忙忙的亂走，早驚動那幾個冤家。
原來那盤絲洞七個女怪與這道士同堂學藝。自從穿了舊衣，喚出兒子，徑來此處。正在後面裁剪衣服，忽見那童子看茶，便問道：「童兒，有甚客來了，這般忙冗？」仙童道：「適間有四個和尚進來，師父教來看茶。」女怪道：「可有個白胖和尚？」道：「有。」又問：「可有個長嘴大耳朵的？」道：「有。」女怪道：「你快去遞了茶，對你師父丟個眼色，著他進來，我有要緊的話說。」果然那仙童將五杯茶拿出去，道士斂衣，雙手拿一杯遞與三藏，然後與八戒、沙僧、行者。茶罷，收鍾。小童丟個眼色，那道士就欠身道：「列位請坐。」教：「童兒，放了茶盤陪侍。等我去去就來。」此時長老與徒弟們並一個小童，出殿上觀玩不題。
卻說道士走進方丈中，只見七個女子齊齊跪倒，叫：「師兄，師兄，聽小妹子一言。」道士用手攙起道：「你們早間來時，要與我說甚麼話，可可的今日丸藥，這枝藥忌見陰人，所以不曾答你。如今又有客在外面，有話且慢慢說罷。」眾怪道：「告稟師兄：這樁事，專為客來，方敢告訴；若客去了，縱說也沒用了。」道士笑道：「你看賢妹說話，怎麼專為客來才說？卻不瘋了？且莫說我是個清靜修仙之輩，就是個俗人家，有妻子老小家務事，也等客去了再處。怎麼這等不賢，替我裝幌子哩？且讓我出去。」眾怪又一齊扯住道：「師兄息怒。我問你，前邊那客是那方來的？」道士唾著臉，不答應。眾怪道：「方才小童進來取茶，我聞得他說，是四個和尚。」道士作怒道：「和尚便怎麼？」眾怪道：「四個和尚，內有一個白面胖的，有一個長嘴大耳的，師兄可曾問他是那裡來的？」道士道：「內中是有這兩個，你怎麼知道？想是在那裡見他來？」
女子道：「師兄原不知這個委曲。那和尚乃唐朝差往西天取經去的。今早到我洞裡化齋，委是妹子們聞得唐僧之名，將他拿了。」道士道：「你拿他怎的？」女子道：「我們久聞人說，唐僧乃十世修行的真體，有人吃他一塊肉，延壽長生，故此拿了他。後被那個長嘴大耳朵的和尚把我們攔在濯垢泉裡，先搶了衣服，後弄本事，強要同我等洗浴，也止他不住。他就跳下水，變作一個鮎魚，在我們腿襠裡鑽來鑽去，欲行姦騙之事，果有十分憊懶。他又跳出水去，現了本相。見我們不肯相從，他就使一柄九齒釘鈀，要傷我們性命。若不是我們有些見識，幾乎遭他毒手，故此戰兢兢逃生。又著你愚外甥與他敵鬥，不知存亡如何。我們特來投兄長，望兄長念昔日同窗之雅，與我今日做個報冤之人。」那道士聞此言，卻就惱恨，遂變了聲色道：「這和尚原來這等無禮，這等憊懶。你們都放心，等我擺佈他。」眾女子謝道：「師兄如若動手，等我們都來相幫打他。」道士道：「不用打，不用打。常言道：『一打三分低。』你們都跟我來。」
眾女子相隨左右。他入房內，取了梯子，轉過床後，爬上屋梁，拿下一個小皮箱兒。那箱兒有八寸高下，一尺長短，四寸寬窄，上有一把小銅鎖兒鎖住。即於袖中拿出一方鵝黃綾汗巾兒來，汗巾鬚上繫著一把小鑰匙兒。開了鎖，取出一包兒藥來。此藥乃是：
山中百鳥糞，掃積上千斤。是用銅鍋煮，煎熬火候勻。千斤熬一杓，一杓煉三分。三分還要炒，再煅再重熏。製成此毒藥，貴似寶和珍。如若嘗他味，入口見閻君。
道士對七個女子道：「妹妹，我這寶貝，若與凡人吃，只消一釐，入腹就死；若與神仙吃，也只消三釐就絕；這些和尚，只怕也有些道行，須得三釐。快取等子來。」內一女子急拿了一把等子道：「稱出一分二釐，分作四分。」卻拿了十二個紅棗兒，將棗掐破些兒，揌上一釐，分在四隻茶鍾內；又將兩個黑棗兒做一個茶鍾，著一個托盤安了對眾女說：「等我去問他，不是唐朝的便罷；若是唐朝來的，就教換茶，你卻將此茶令童兒拿出。但吃了，個個身亡，就與你報了此讎，解了煩惱也。」七女感激不盡。
那道士換了一件衣服，虛禮謙恭，走將出去，請唐僧等又至客位坐下，道：「老師父莫怪。適間去後面吩咐小徒，教他們挑些青菜、蘿蔔，安排一頓素齋供養，所以失陪。」三藏道：「貧僧素手進拜，怎麼敢勞賜齋？」道士笑云：「你我都是出家人，見山門就有三升俸糧，何言素手？敢問老師父，在何寶山？到此何幹？」三藏道：「貧僧乃東土大唐駕下差往西天大雷音寺取經者。卻才路過仙宮，竭誠進拜。」道士聞言，滿面生春道：「老師乃忠誠大德之佛，小道不知，失於遠候，恕罪，恕罪。」叫：「童兒，快去換茶來，一廂作速辦齋。」那小童走將進去，眾女子招呼他來道：「這裡有現成好茶，拿出去。」那童子果然將五鍾茶拿出。道士連忙雙手拿一個紅棗兒茶鍾奉與唐僧。他見八戒身軀大，就認做大徒弟；沙僧認做二徒弟；見行者身量小，認做三徒弟。所以第四鍾才奉與行者。
行者眼乖，接了茶鍾，早已見盤子裡那茶鍾是兩個黑棗兒。他道：「先生，我與你穿換一杯。」道士笑道：「不瞞長老說，山野中貧道士，茶果一時不備，才然在後面親自尋果子，止有這十二個紅棗，做四鍾茶奉敬。小道又不可空陪，所以將兩個下色棗兒作一杯奉陪。此乃貧道恭敬之意也。」行者笑道：「說那裡話？古人云：『在家不是貧？路貧貧殺人。』你是住家兒的，何以言貧！像我們這行腳僧，才是真貧哩。我和你換換。我和你換換。」三藏聞言道：「悟空，這仙長實乃愛客之意，你吃了罷，換怎的？」行者無奈，將左手接了，右手蓋住，看著他們。
卻說那八戒一則饑，二則渴，原來是食腸大大的，見那鍾子裡有三個紅棗兒，拿起來嘓的都咽在肚裡。師父也吃了，沙僧也吃了。一霎時，只見八戒臉上變色，沙僧滿眼流淚，唐僧口中吐沫。他們都坐不住，暈倒在地。
這大聖情知是毒，將茶鍾手舉起來，望道士劈臉一摜。道士將袍袖隔起，噹的一聲，把個鍾子跌得粉碎。道士怒道：「你這和尚，十分村魯！怎麼把我鍾子捽了？」行者罵道：「你這畜生！你看我那三個人是怎麼說？我與你有甚相干，你卻將毒藥茶藥倒我的人？」道士道：「你這個村畜生闖下禍來，你豈不知？」行者道：「我們才進你門，方敘了坐次，道及鄉貫，又不曾有個高言，那裡闖下甚禍？」道士道：「你可曾在盤絲洞化齋麼？你可曾在濯垢泉洗澡麼？」行者道：「濯垢泉乃七個女怪，你既說出這話，必定與他苟合，必定也是妖精。不要走，吃我一棒。」好大聖，去耳朵裡摸出金箍棒，幌一幌，碗來粗細，望道士劈臉打來；那道士急轉身躲過，取一口寶劍來迎。
他兩個廝罵廝打，早驚動那裡邊的女怪。他七個一擁出來，叫道：「師兄且莫勞心，待小妹子拿他。」行者見了，越生嗔怒，雙手掄鐵棒，丟開解數，滾將進去亂打。只見那七個敞開懷，腆著雪白肚子，臍孔中作出法來：骨都都絲繩亂冒，搭起一個天篷，把行者蓋在底下。行者見事不諧，即翻身念聲咒語，打個觔斗，撲的撞破天篷走了。忍著性氣，淤淤的立在空中看處，見那怪絲繩晃亮，穿穿道道，卻是穿梭的經緯，頃刻間，把黃花觀的樓臺殿閣都遮得無影無形。行者道：「利害，利害。早是不曾著他手。怪道豬八戒跌了若干。似這般怎生是好？我師父與師弟卻又中了毒藥。這夥怪合意同心，卻不知是個甚來歷，待我還去問那土地神也。」
好大聖，按落雲頭，捻著訣，念聲「唵」字真言，把個土地老兒又拘來了。戰兢兢跪下路旁，叩頭道：「大聖，你去救你師父的，為何又轉來也？」行者道：「早間救了師父，前去不遠，遇一座黃花觀，我與師父等進去看看，那觀主迎接。才敘話間，被他把毒藥茶藥倒我師父等。我幸不曾吃茶，使棒就打。他卻說出盤絲洞化齋，濯垢泉洗澡之事，我就知那廝是怪。才舉手相敵，只見那七個女子跑出，吐放絲繩，老孫虧有見識走了。我想你在此間為神，定知他的來歷，是個甚麼妖精？老實說來，免打。」土地叩頭道：「那妖精到此，住不上十年。小神自三年前檢點之後，方見他的本相，乃是七個蜘蛛精。他吐那些絲繩，乃是蛛絲。」行者聞言，十分歡喜道：「據你說，卻是小可。既這般，你回去，等我作法降他也。」那土地叩頭而去。
行者卻到黃花觀外，將尾巴上毛捋下七十根，吹口仙氣，叫：「變！」即變做七十個小行者；又將金箍棒吹口仙氣，叫：「變！」即變做七十一條雙角叉兒棒。每一個小行者與他一根，他自家使一根，站在外邊，將叉兒攪那絲繩，一齊著力，打個號子，把那絲繩都攪斷，各攪了有十餘斤。裡面拖出七個蜘蛛，足有巴斗大小的身軀。一個個攢著手腳，索著頭，只叫：「饒命，饒命。」此時七十個小行者，按住七個蜘蛛，那裡肯放。行者道：「且不要打他，只教還我師父、師弟來。」那怪厲聲高叫道：「師兄，還他唐僧，救我命也。」那道士從裡邊跑出道：「妹妹，我要吃唐僧哩，救不得你了。」行者聞言，大怒道：「你既不還我師父，且看你妹妹的樣子。」好大聖，把叉兒棒幌一幌，復了一根鐵棒，雙手舉起，把七個蜘蛛精盡情打爛。
卻又將尾巴搖了兩搖，收了毫毛，單身掄棒，趕入裡邊來打道士。那道士見他打死了師妹，心甚不忍，即發狠舉劍來迎。這一場各懷忿怒，一個個大展神通。這一場好殺：
妖精掄寶劍，大聖舉金箍。都為唐朝三藏，先教七女嗚呼。如今大展經綸手，施威弄法逞金吾。大聖神光壯，妖仙膽氣粗。渾身解數如花錦，雙手騰那似轆轤。乒乓劍棒響。慘淡野雲浮。劖言語，使機謀，一來一往如畫圖。殺得風響沙飛狼虎怕，天昏地暗斗星無。
那道士與大聖戰經五六十合，漸覺手軟。一時間鬆了筋節，便解開衣帶，忽辣的響一聲，脫了皂袍。行者笑道：「我兒子，打不過人，就脫剝了也是不能夠的。」
原來這道士剝了衣裳，把手一齊擡起，只見那兩脅下有一千隻眼，眼中迸放金光，十分利害：
森森黃霧，艷艷金光。森森黃霧，兩邊脅下似噴雲；艷艷金光，千隻眼中如放火。左右卻如金桶，東西猶似銅鐘。此乃妖仙施法力，道士顯神通：幌眼迷天遮日月，罩人爆燥氣朦朧；把個齊天孫大聖，困在金光黃霧中。
行者慌了手腳，只在那金光影裡亂轉，向前不能舉步，退後不能動腳，卻便似在個桶裡轉的一般。無奈又爆燥不過，他急了，往上著實一跳，卻撞破金光，撲的跌了一個倒栽蔥，覺道撞的頭疼。急伸頭摸摸，把頂梁皮都撞軟了。自家心焦道：「晦氣，晦氣，這顆頭今日也不濟了。常時刀砍斧剁，莫能傷損，卻怎麼被這金光撞軟了皮肉？久以後定要貢膿。縱然好了，也是個破傷風。」一會家爆燥難禁，卻又自家計較道：「前去不得，後退不得，左行不得，右行不得，往上又撞不得，卻怎麼好？往下走他娘罷。」
好大聖，念個咒語，搖身一變，變做個穿山甲，又名鯪鯉鱗。真個是：
四隻鐵爪，鑽山碎石如撾粉；滿身鱗甲，破嶺穿巖似切蔥。兩眼光明，好便似雙星晃亮；一嘴尖利，勝強如鋼鑽金錐。藥中有性穿山甲，俗語呼為鯪鯉鱗。
你看他硬著頭，往地下一鑽，就鑽了有二十餘里，方才出頭。原來那金光只罩得十餘里。出來現了本相，力軟觔麻，渾身疼痛，止不住眼中流淚。忽失聲叫道：「師父啊，
當年秉教出山中，共往西來苦用工。大海洪波無恐懼，陽溝之內卻遭風。」
美猴王正當悲切，忽聽得山背後有人啼哭，即欠身揩了眼淚，回頭觀看。但見一個婦人，身穿重孝，左手托一盞涼漿水飯，右手執幾張燒紙黃錢，從那廂一步一聲，哭著走來。行者點頭嗟嘆道：「正是：『流淚眼逢流淚眼，斷腸人遇斷腸人。』這一個婦人，不知所哭何事？待我問他一問。」那婦人不一時走上前來，迎著行者。行者躬身問道：「女菩薩，你哭的是甚人？」婦人噙淚道：「我丈夫因與黃花觀觀主買竹竿爭講，被他將毒藥茶藥死，我將這陌紙錢燒化，以報夫婦之情。」行者聽言，眼中流淚。那女子見了，作怒道：「你甚無知，我為丈夫煩惱生悲，你怎麼淚眼愁眉，欺心戲我？」
行者躬身道：「女菩薩息怒。我本是東土大唐欽差御弟唐三藏大徒弟孫悟空行者。因往西天，行過黃花觀歇馬。那觀中道士，不知是個甚麼妖精，他與七個蜘蛛精結為兄妹。蜘蛛精在盤絲洞要害我師父，是我與師弟八戒、沙僧救解得脫。那蜘蛛精走到他這裡，背了是非，說我等有欺騙之意。道士將毒藥茶藥倒我師父、師弟共三人，連馬四口，陷在他觀裡。惟我不曾吃他茶，將茶鍾摜碎，他就與我相打。正嚷時，那七個蜘蛛精跑出來吐放絲繩，將我網住，是我使法力走脫。問及土地，說他本相。我卻又使分身法攪絕絲繩，拖出妖來，一頓棒打死。這道士即與他報仇，舉寶劍與我相鬥。鬥經六十回合，他敗了陣，隨脫了衣裳，兩脅下放出千隻眼，有萬道金光，把我罩定。所以進退兩難，才變做一個鯪鯉鱗，從地下鑽出來。正自悲切，忽聽得你哭，故此相問。因見你為丈夫有此紙錢報答，我師父喪身，更無一物相酬，所以自怨生悲，豈敢相戲。」
那婦女放下水飯、紙錢，對行者陪禮道：「莫怪，莫怪，我不知你是被難者。才據你說將起來，你不認得那道士。他本是個百眼魔君，又喚做多目怪。你既然有此變化，脫得金光，戰得許久，必定有大神通，卻只是還近不得那廝。我教你去請一位聖賢，他能破得金光，降得道士。」行者聞言，連忙唱喏道：「女菩薩知此來歷，煩為指教指教。果是那位聖賢，我去請求，救我師父之難，就報你丈夫之仇。」婦人道：「我就說出來，你去請他，降了道士，只可報仇而已，恐不能救你師父。」行者道：「怎不能救？」婦人道：「那廝毒藥最狠：藥倒人，三日之間，骨髓俱爛。你此往回恐遲了，故不能救。」行者道：「我會走路，憑他多遠，只消半日。」女子道：「你既會走路，聽我說：此處到那裡有千里之遙。那廂有一座山，名喚紫雲山。山中有個千花洞，洞中有位聖賢，喚做毘藍婆，他能降得此怪。」行者道：「那山坐落何方？卻從何方去？」女子用手指定道：「那直南上便是。」行者回頭看時，那女子早不見了。行者慌忙禮拜道：「是那位菩薩？我弟子鑽昏了，不能相識，千乞留名，好謝。」只見那半空中叫道：「大聖，是我。」行者急擡頭看處，原是黎山老姆。趕至空中謝道：「老姆從何來指教我也？」老姆道：「我才自龍華會上回來，見你師父有難，假做孝婦，借夫喪之名，免他一死。你快去請他，但不可說出是我指教，那聖賢有些多怪人。」
行者謝了，辭別，把觔斗雲一縱，隨到紫雲山上。按定雲頭，就見那千花洞。那洞外：
青松遮勝境，翠柏繞仙居。綠柳盈山道，奇花滿澗渠。香蘭圍石屋，芳草映巖嵎。流水連溪碧，雲封古樹虛。野禽聲聒聒，幽鹿步徐徐。修竹枝枝秀，紅梅葉葉舒。寒鴉棲古樹，春鳥噪高樗。夏麥盈田廣，秋禾遍地餘。四時無葉落，八節有花如。每生瑞藹連霄漢，常放祥雲接太虛。
這大聖喜喜歡歡走將進去，一程一節，看不盡無邊的景致。直入裡面，更沒個人兒，靜靜悄悄的，雞犬之聲也無。心中暗道：「這聖賢想是不在家了。」又進數里看時，見一個女道姑坐在榻上。你看他怎生模樣：
頭戴五花納錦帽，身穿一領織金袍。腳踏雲尖鳳頭履，腰繫攢絲雙穗絛。面似秋容霜後老，聲如春燕社前嬌。腹中久諳三乘法，心上常修四諦饒。悟出空空真正果，煉成了了自逍遙。正是千花洞裡佛，毘藍菩薩姓名高。
行者止不住腳，近前叫道：「毘藍婆菩薩，問訊了。」那菩薩即下榻，合掌回禮道：「大聖，失迎了。你從那裡來的？」行者道：「你怎麼就認得我是大聖？」毘藍婆道：「你當年大鬧天宮時，普地裡傳了你的形像，誰人不知，那個不識？」行者道：「正是：『好事不出門，惡事傳千里。』像我如今皈正佛門，你就不曉的了？」毘藍道：「幾時皈正？恭喜，恭喜。」行者道：「近能脫命，保師父唐僧上西天取經，師父遇黃花觀道士，將毒藥茶藥倒。我與那廝賭鬥，他就放金光罩住我，是我使神通走脫了。聞菩薩能滅他的金光，特來拜請。」菩薩道：「是誰與你說的？我自赴了盂蘭會，到今三百餘年，不曾出門。我隱姓埋名，更無一人得知，你卻怎麼知道？」行者道：「我是個地裡鬼，不管那裡，自家都會訪著。」毘藍道：「也罷，也罷。我本當不去，奈蒙大聖下臨，不可滅了求經之善，我和你去來。」
行者稱謝了，道：「我忒無知，擅自催促。但不知曾帶甚麼兵器？」菩薩道：「我有個繡花針兒，能破那廝。」行者忍不住道：「老姆誤了我，早知是繡花針，不須勞你，就問老孫要一擔也是有的。」毘藍道：「你那繡花針，無非是鋼鐵金針，用不得。我這寶貝，非鋼非鐵非金，乃我小兒日眼裡煉成的。」行者道：「令郎是誰？」毘藍道：「小兒乃昴日星官。」行者驚駭不已。早望見金光艷艷，即回向毘藍道：「金光處便是黃花觀也。」毘藍隨於衣領裡取出一個繡花針，似眉毛粗細，有五六分長短，拈在手，望空拋去。少時間，響一聲，破了金光。行者喜道：「菩薩，妙哉，妙哉！尋針，尋針。」毘藍托在手掌內道：「這不是？」行者卻同按下雲頭，走入觀裡，只見那道士合了眼，不能舉步。行者罵道：「你這潑怪裝瞎子哩。」耳朵裡取出棒來就打。毘藍扯住道：「大聖莫打，且看你師父去。」
行者徑至後面客位裡看時，他三人都睡在地上吐痰吐沫哩。行者垂淚道：「卻怎麼好？卻怎麼好？」毘藍道：「大聖莫悲。也是我今日出門一場，索性積個陰德。我這裡有解毒丹，送你三丸。」行者轉身拜求。那菩薩袖中取出一個破紙包兒，內將三粒紅丸子遞與行者，教放入口裡。行者把藥扳開他們牙關，每人揌了一丸。須臾，藥味入腹，便就一齊嘔噦，遂吐出毒味，得了性命。那八戒先爬起道：「悶殺我也。」三藏、沙僧俱醒了道：「好暈也。」行者道：「你們那茶裡中了毒了。虧這毘藍菩薩搭救，快都來拜謝。」三藏欠身整衣謝了。
八戒道：「師兄，那道士在那裡？等我問他一問，為何這般害我？」行者把蜘蛛精上項事說了一遍。八戒發狠道：「這廝既與蜘蛛為姊妹，定是妖精。」行者指道：「他在那殿外立定裝瞎子哩。」八戒拿鈀就築，又被毘藍止住道：「天蓬息怒。大聖知我洞裡無人，待我收他去看守門戶也。」行者道：「感蒙大德，豈不奉承。但只是教他現本像，我們看看。」毘藍道：「容易。」即上前用手一指，那道士撲的倒在塵埃，現了原身，乃是一條七尺長短的大蜈蚣精。毘藍使小指頭挑起，駕祥雲，徑轉千花洞去。
八戒打仰道：「這媽媽兒卻也利害，怎麼就降這般惡物？」行者笑道：「我問他有甚兵器破他金光，他道有個繡花針兒，是他兒子在日眼裡煉的。及問他令郎是誰，他道是昴日星官。我想昴日星是隻公雞，這老媽媽必定是個母雞。雞最能降蜈蚣，所以能收伏也。」
三藏聞言，頂禮不盡。教：「徒弟們，收拾去罷。」那沙僧即在裡面尋了些米糧，安排了些齋，俱飽餐一頓。牽馬挑擔，請師父出門。行者從他廚中放了一把火，把一座觀霎時燒得煨燼，卻拽步長行。正是：
唐僧得命感毘藍，了性消除多目怪。
畢竟向前去還有甚麼事體，且聽下回分解。
English
Old Hatred Breeds Poison and Calamity; the Mind's Lord, Demon-Beset, Is Saved by Broken Light
The story tells how the Great Sage Sun, supporting the Tang monk, with Bajie and Sha Monk hurried onto the great road, heading ever west. Before half a day they saw suddenly a place of storied buildings, rank upon rank, and towering halls. The Tang monk reined in his horse: “Disciples, what place is that?” The Pilgrim raised his head and looked, and suddenly saw:
Hills girdled the storied towers; a stream wound about the pavilions and terraces. Before the gate mixed trees stood thick and dark; outside the walls wildflowers glowed bright and fragrant.Egrets roosting in the willows, flawless jade adrift in the mist; orioles warbling in the peach trees, gold with color in the midst of fire.Wild deer in pairs, forgetful of the world, treading idly the green sedge; mountain birds in couples, calling as they flew, high in the tops of the red trees.Truly like the Tiantai grotto of Liu Chen and Ruan Zhao; no less than the fairy gardens of Langyuan, home of the immortals.
The Pilgrim reported: “Master, that place is no prince’s mansion, no rich man’s house, but looks like a Taoist abbey or monastery. When we reach it we will know for certain.” At this Tripitaka whipped up his horse. Master and disciples came to the gate and looked: inlaid on it was a stone slab bearing the three words “Yellow Flower Abbey.” Tripitaka dismounted. Bajie said: “The Yellow Flower Abbey is a Taoist household. It would be well for us to go in and pay our respects: though our dress differs from his, our cultivation is the same.” Sha Monk said: “Well said. First, we may go in and view the scenery; second, we can rest and relieve the beasts. Wherever is convenient, we will arrange a meal for our master to eat.”
The elder did as he said, and all four went in together. On the inner gate they saw a pair of spring couplets: “Yellow sprouts and white snow: an immortal’s mansion; jasper grasses and rare flowers: a feathered scholar’s home.” The Pilgrim laughed: “Here is a Taoist who burns thatch and refines drugs, plays with furnace fire, and tends his crucibles.” Tripitaka pinched him: “Watch your words, watch your words. We are strangers to him, not kin; we only stop a moment—what does it matter to us?” Before the words were done they had passed the inner gate and saw the main hall shut fast, while in the east corridor sat a Taoist, rolling pills of medicine. Look at his dress:
On his head a red-gleaming cap with gold inlay; on his body a black-glossy robe of raven; on his feet green-sheened shoes with cloud toes; at his waist a yellow-fringed scholar’s sash.His face like melon-hued iron; his eyes like shining stars. A great high nose like a Persian’s; lips rolled out wide like a Tartar’s.A Taoist heart holding hidden thunder—a true feathered gentleman, subduer of tigers and dragons.
Tripitaka saw him and called aloud: “Old immortal, this poor monk salutes you.” The Taoist looked up suddenly, started at the sight, dropped the drug in his hand, pressed down his hairpin, straightened his clothes, and came down the steps to welcome them: “Old master, forgive my late welcome. Pray come in and sit.” The elder went up to the hall gladly. He pushed open the door and saw images of the Three Pure Ones, with censer and incense on the offering table. He took incense, lit it in the censer, and bowed three times around, and only then saluted the Taoist. Then they went to the guest seats, and he sat down with his disciples. The Taoist hastily called his acolyte boys to serve tea. Two small boys went inside at once, hunting the tea tray, washing the cups, wiping the spoons, preparing tea and fruit, bustling this way and that—and soon startled those old foes within.
Now the seven women demons of the Cave of Coiled Silk had studied the arts under the same roof as this Taoist. Since putting on their old clothes, they had called out their sons and come straight here. They were cutting and sewing clothes in the back when they saw the boy preparing tea, and asked: “Boy, what guests have come, to put you in such a bustle?” The acolyte said: “Four monks came in just now; our master told us to serve tea.” The woman demon said: “Is there a white fat monk among them?” He said: “There is.” She asked again: “Is there one with a long mouth and big ears?” He said: “There is.” The woman demon said: “Go quickly and hand out the tea; then give your master a wink, and have him come in. I have something urgent to say.” And truly the acolyte carried out five cups of tea. The Taoist gathered his robes, took a cup in both hands and offered it to Tripitaka, then to Bajie, Sha Monk, and the Pilgrim. When the tea was done and the cups taken away, the small boy gave his wink, and the Taoist rose, bowed, and said: “Gentlemen, be seated.” He told the boy: “Put down the tea tray and keep them company. I will go and come.” Then the elder and the disciples, with one small boy, went out before the hall to look about—no more of that.
Now the Taoist walked into his abbot’s chamber and saw the seven women all kneeling together, crying: “Senior brother, senior brother, hear one word from your little sisters.” The Taoist raised them with his hand: “When you came this morning you had something to say to me; but it happened I was rolling pills today, and this drug must not see a woman, so I did not answer you. Now there are guests outside as well; let your words wait and be said slowly.” The demons said: “We must report, senior brother: only because the guests have come dare we tell this business; once the guests are gone, it is of no use to say.” The Taoist laughed: “Listen to you, good sisters. Why must it be said only while the guests are here? Have you gone mad? Never mind that I am one who cultivates in quiet for immortality; even in a common household, with wife and children and family affairs, one waits till the guests are gone to settle things. How can you be so unseemly as to make me a laughingstock? Let me go out.” Again the demons caught hold of him together: “Senior brother, calm your anger. Answer us: where do the guests in front come from?” The Taoist scowled and would not answer. The demons said: “When the small boy came in just now for the tea, I heard him say they are four monks.” The Taoist flew into a rage: “What of it if they are monks?” The demons said: “Four monks, among them one white-faced and fat, one with a long mouth and big ears. Senior brother, did you ask where they come from?” The Taoist said: “Those two are indeed among them. How do you know? Could you have seen them somewhere?”
The woman said: “Senior brother, you do not know the grievance. Those monks are the ones the Tang court sent to the Western Heaven to fetch scriptures. This morning they came to our cave begging a meal; in truth we sisters had heard the name of the Tang monk, and we took him.” The Taoist said: “What did you take him for?” The woman said: “We have long heard it said that the Tang monk is a true body refined through ten lifetimes; whoever eats one piece of his flesh will lengthen his years and live forever—so we took him. Then the monk with the long mouth and big ears trapped us in the Cleansing Spring: first he snatched our clothes, then showed his tricks, forcing himself to bathe with us, and there was no stopping him. He jumped into the water and changed into a catfish, burrowing back and forth between our thighs, bent on his shabby ravishing—utterly shameless. Then he jumped out again and showed his true form. Seeing we would not yield to him, he made at us with a nine-toothed muckrake to take our lives. Had we not had some wit about us, we would have perished by his cruel hand; so we fled trembling for our lives. Then we sent your foolish nephews out to fight him, and we do not know whether they live or died. We have come specially to throw ourselves on you, elder brother: remember the fellowship of our old school days, and be our avenger today.” At these words the Taoist was moved to hate, and his face and voice changed: “So this monk is so rude, so shameless! Set your minds at rest, all of you; I will handle him.” The women thanked him: “Senior brother, if you come to blows, let us all come and help beat him.” The Taoist said: “No need to beat him, no need. The saying goes: ‘Fists first lose you three parts of the argument.’ All of you follow me.”
The women followed at his side. He went into the room, took down a ladder, went around behind the bed, climbed up to the roof beam, and brought down a small leather chest. The chest was about eight inches high, a foot long, four inches wide, locked with a little copper lock. From his sleeve he took out a square napkin of goose-yellow silk, with a little key tied to its tassel. He opened the lock and brought out a packet of drug. This drug was:
Droppings of the hundred birds of the mountain, swept and piled to a thousand catties.Boiled in a pot of copper, simmered over an even fire.A thousand catties simmer down to one ladle; one ladle refines to three parts.The three parts still must be roasted, then calcined and smoked again.Thus is made this deadly drug, more precious than pearls and treasure.But taste of it, and at the first mouthful you meet King Yama.
The Taoist said to the seven women: “Sisters, as for this treasure of mine: give it to a mortal and one grain’s worth kills him once it enters the belly; give it to an immortal and three grains finish him. These monks may have some cultivation too—they will need three grains. Bring the scales, quick.” One of the women hurriedly brought a small balance: “Weigh out one part and two grains, and divide it into four portions.” He took twelve red dates, pinched each open a little, pressed a grain of the drug inside, and divided them among four tea cups; then he took two black dates for one more cup, set on a tray, and said to the women: “I will go and ask. If they are not of the Tang, it is nothing; but if they are from the Tang, I will have the tea changed, and you shall have this tea carried out by the boy. Once they drink it, they die to a man, and your vengeance is done, and your grief eased.” The seven women could not thank him enough.
The Taoist changed into different clothes and came out with hollow courtesies, all deference, asking the Tang monk and the rest to sit again in the guest seats: “Do not blame me, old master. I went back just now to give my little disciples instructions to pick some fresh greens and turnips and prepare a vegetarian meal for you; hence my absence.” Tripitaka said: “This poor monk came empty-handed to pay his respects; how could I dare trouble you for a meal?” The Taoist laughed: “We are both of us out of the world’s households: wherever there is a mountain gate there are three pecks of stipend grain. What talk of empty hands! May I ask, old master, from what precious mountain do you come, and on what errand?” Tripitaka said: “This poor monk was sent by the court of the Great Tang of the eastern lands to fetch scriptures at the Great Thunderclap Monastery in the Western Heaven. Passing your immortal palace just now, I came in all sincerity to pay my respects.” Hearing this, the Taoist’s whole face flowered: “You, master, are a Buddha of loyalty and great virtue. This small Taoist did not know, and failed to come far out to meet you—pardon, pardon.” He called: “Boy, hurry and change the tea; and quickly make ready the meal in the meantime.” The small boy went in, and the women hailed him: “Here is good tea ready made—carry it out.” The boy really did carry out five cups of tea. The Taoist hastened to take up a cup of tea with red dates in both hands and offer it to the Tang monk. Seeing that Bajie had the biggest body, he took him for the eldest disciple; Sha Monk he took for the second; and seeing the Pilgrim small of stature, he took him for the third. So it was the fourth cup that he offered to the Pilgrim.
The Pilgrim, sharp of eye, took the cup—and had already seen that on the tray the other cup held two black dates. He said: “Master, let us trade cups.” The Taoist laughed: “I will not hide it from you, elder: I am a poor Taoist in the wild hills, with no tea fruit ready at hand. I was just in back picking fruit myself, and found only these twelve red dates, made into four cups to offer you. And your humble Taoist could not sit with empty hands, so I made one cup of two inferior dates to keep you company. Such is this poor Taoist’s courtesy.” The Pilgrim laughed: “What talk is that? The ancients said: ‘Poverty at home is no poverty; poverty on the road kills a man.’ You live in your own house—how can you speak of poverty? Wandering monks like us are the truly poor. Let us trade, you and I. Let us trade.” Tripitaka heard and said: “Wukong, this immortal master means only kindness to his guests. Drink it—why trade?” Helpless, the Pilgrim took it in his left hand, covered it with his right, and watched the others.
Now Bajie, hungry on the one hand and thirsty on the other, having by nature a vast feed-bag, saw the three red dates in his cup, popped them in his mouth, and gulped them down. The master ate too, and Sha Monk ate too. In an instant Bajie’s face changed color, Sha Monk’s eyes brimmed with tears, and the Tang monk’s mouth foamed. None of them could stay seated; they fainted to the floor.
The Great Sage knew it was poison. He raised the tea cup and dashed it full in the Taoist’s face. The Taoist threw up his sleeve to block it; with a clang the cup smashed to pieces. The Taoist stormed: “You monk, how churlish! Why smash my cup?” The Pilgrim cursed: “You beast! Look what you have done to those three of mine! What quarrel had I with you, that you should drug my people with poisoned tea?” The Taoist said: “You churlish beast, look what trouble you have stirred up—do you not know it?” The Pilgrim said: “We have barely crossed your gate, barely taken our seats and spoken of our native places; no high word has passed. What trouble could we have stirred?” The Taoist said: “Did you ever beg a meal at the Cave of Coiled Silk? Did you ever bathe at the Cleansing Spring?” The Pilgrim said: “The Cleansing Spring belongs to seven woman demons. If you speak so, you must be in league with them, and a demon yourself. Stand still—take my staff!” Good Great Sage! From his ear he pulled the gold-banded staff, gave it a shake to the girth of a bowl, and struck at the Taoist’s face. The Taoist twisted away and drew a precious sword to meet him.
The two of them cursed and fought, and soon the woman demons inside were alarmed. All seven came pouring out, crying: “Senior brother, do not trouble your heart; let your little sisters take him.” At the sight the Pilgrim’s rage redoubled: both hands swinging the iron staff, he opened his repertoire and rolled in among them, striking wildly. Then the seven threw open their collars and thrust out their snow-white bellies, and from their navels worked their art: silk cords gouted and gouted, and they threw up a canopy of sky, covering the Pilgrim beneath it. Seeing things going ill, the Pilgrim turned a somersault, murmured a spell, and burst through the canopy with a crash. Suppressing his fury, he hung in the air and watched: the demons’ silk cords glinted bright, crossing and recrossing like the warp and weft of a shuttle, and in a moment every tower and hall of the Yellow Flower Abbey was blotted out of sight. The Pilgrim said: “Dreadful, dreadful. It is luck I was not taken. No wonder Bajie took such tumbles. With this, what is to be done? And my master and brothers have drunk the poison. These demons plot with one heart and one mind—who knows what manner they are? I will go and ask the earth god again.”
Good Great Sage! He brought his cloud down, pinched the spell-sign, murmured the true word “om,” and summoned the old earth god once more. Trembling, the old man knelt by the roadside and knocked his head: “Great Sage, did you not go to save your master? Why come back?” The Pilgrim said: “I saved my master this morning; we had gone only a little way when we came upon a place called the Yellow Flower Abbey. My master and I went in to look, and the abbot came out to receive us. We had barely exchanged words when he drugged my master and the others with poisoned tea. I alone escaped the tea by luck, and raised my staff to strike. Then he spoke of begging at the Cave of Coiled Silk and bathing at the Cleansing Spring, and I knew the wretch was a demon. We had barely crossed weapons when seven women ran out and spouted silk cords—Old Sun, thanks to his wits, got away. You are the god of this place and must know their history. What manner of demons are they? Speak honestly, and be spared the beating.” The earth god knocked his head: “Those demons have lived here not ten years. Only three years ago, at my last inspection, did I see their true forms: seven spider demons. The silk cords they spout are spider silk.” The Pilgrim heard and was overjoyed: “If that is all, it is a small matter. In that case, go back; I will work my arts and quell them.” The earth god knocked his head and went.
The Pilgrim went back outside the Yellow Flower Abbey, plucked seventy hairs from his tail, blew on them a breath of immortal air, and cried, “Change!”—and they became seventy little Pilgrims. Then he blew a breath of immortal air on the gold-banded staff and cried, “Change!”—and it became seventy-one double-pronged forked staves. To each little Pilgrim he gave one, keeping one for himself, and outside they set the prongs into the silk cords, all straining together, chanting a work-song, and twisted the silk apart—more than ten catties apiece. Out from inside they dragged seven spiders, bodies a full bushel-measure big, every one hugging its legs, hunching its head, crying only: “Spare us! Spare us!” The seventy little Pilgrims held the seven spiders down and would not let go. The Pilgrim said: “Do not beat them yet—only make them give back my master and brothers.” The demons called aloud: “Senior brother, give back their Tang monk, and save our lives!” The Taoist ran out: “Sisters, it is the Tang monk I mean to eat. I cannot save you.” The Pilgrim heard and in great rage said: “Since you will not give back my master, look then on your sisters’ fate.” Good Great Sage! He shook the forked staves back into one iron staff, lifted it in both hands, and beat the seven spider demons to a pulp.
Then he shook his tail twice, gathered back his hairs, and alone, staff swinging, drove in after the Taoist. The Taoist, seeing his junior sisters beaten to death, could not bear it; he set his teeth, raised his sword, and came to meet him. Each nursed his fury, and each displayed his powers to the full. It was a fine slaughter:
The demon swung his precious sword; the Great Sage raised the gold-banded staff.Both for the sake of Tripitaka of the Tang—first to bring the seven women to their death.Now each spreads wide his practiced hand, showing might, working magic, flaunting his art.The Great Sage’s spirit blazed strong; the demon immortal’s gall ran bold.His whole repertoire like flowered brocade; both hands wheeling like a well-windlass.Ping and pong rang sword on staff; wild clouds drifted, drear and dim.Cutting taunts, cunning schemes—one coming, one going, like a painted scroll.They fought till wind screamed and sand flew and wolves and tigers feared; till sky darkened, earth blackened, and the Dipper’s stars were gone.
The Taoist fought the Great Sage fifty or sixty rounds and began to feel his hands weaken. All at once his sinews and joints went slack; he loosened his sash, and with a sharp rasp stripped off his black robe. The Pilgrim laughed: “My son, if you cannot beat a man with your clothes on, you cannot beat him stripped either.”
Now, the Taoist’s clothes off, he raised both hands together, and there beneath his two arms were a thousand eyes, and from the eyes burst golden light, terrible past telling:
Yellow mist, rank on rank; golden light, bright on bright.Yellow mist rank on rank, jetting like cloud from both flanks; golden light bright on bright, like fire kindled in a thousand eyes.Right and left like a golden bucket; east and west like a bronze bell.Thus the demon immortal spent his magic power; the Taoist showed his spirit arts: dazzling the eyes, befogging heaven, hiding sun and moon; netting men in a scorching, choking haze—and there was the Great Sage Sun, Equal to Heaven, trapped in the golden light and yellow mist.
The Pilgrim’s hands went numb with fright; he could only wheel within the golden glare—one step forward was impossible, one step back impossible, like a man turning inside a bucket. The scorching too was past bearing. In desperation he jumped with all his might, burst through the golden light, and fell flat on his head with a crash; his head ached from the blow. He felt it hastily: the skin of his crown had been knocked soft. He fumed to himself: “Ill luck, ill luck—even this head of mine fails me today. Knife and axe never could mark it; how has this golden light bruised the flesh soft? It will fester before long. Even if it heals, it will be a wound gone bad.” A while the scorching was past enduring, and he thought again: “No going forward, no falling back, no going left, no going right, no bursting upward—what now? Then below, and the devil take the rest.”
Good Great Sage! He murmured a spell, shook himself once, and changed into a pangolin, called in common speech the scale-carp. Truly it was:
Four iron claws, boring hills and crushing stone like pounded flour; a body sheathed in scale armor, breaking ridges and piercing rock like scallions sliced.Two eyes full of light, like a pair of stars gleaming; a mouth sharp-pointed, better than a steel drill or gold awl.In the pharmacopoeia its nature is known—the pangolin; in common speech, the scale-carp.
Look at him: head hardened, he bored into the earth and tunneled twenty li and more before he came up. It turned out the golden light only covered a dozen or so li. Out he came, showed his true form, his strength gone and sinews slack, his whole body aching, tears streaming from his eyes despite himself. Suddenly he cried out: “Master—
In those years, taking the teaching, I came out of the mountains, and together we pressed west, laboring at the work.The great waves of the open sea held no terror for me; yet in a little gutter I have met the wind.”
The Handsome Monkey King was at the height of grief when he heard someone weeping behind the hill. He straightened up, wiped his eyes, and turned to look. He saw a woman in deep mourning, in her left hand a dish of cold offering-rice and water, in her right hand some sheets of burning paper and yellow coin, coming step by step and wail by wail. The Pilgrim nodded and sighed: “Just as they say: ‘A weeping eye meets a weeping eye; a broken heart meets a broken heart.’ This woman—who is she weeping for? Let me ask her.” Before long the woman came up and faced him. The Pilgrim bowed and asked: “Bodhisattva of the female kind, for whom do you weep?” Choking on tears the woman said: “My husband quarreled with the abbot of the Yellow Flower Abbey over the price of bamboo poles, and the man killed him with poisoned tea. I am burning this packet of paper money to repay our bond of wife and husband.” The Pilgrim heard, and tears came to his own eyes. The woman saw and flew into a rage: “How heartless you are! I am grieving for my husband, and you—why weep and look woeful, mocking me to my face?”
The Pilgrim bowed: “Bodhisattva of the female kind, calm your anger. I am the Pilgrim Sun Wukong, eldest disciple of Tang Tripitaka, imperial brother and envoy of the Great Tang of the east. On my way to the Western Heaven I passed the Yellow Flower Abbey and stopped to rest my horse. The Taoist of that abbey—I know not what manner of demon he is—has sworn brotherhood with seven spider demons. The spiders, in the Cave of Coiled Silk, tried to harm my master; my brothers Bajie and Sha Monk and I freed him from their hands. The spiders came here to this man and poisoned his ear with tales, saying we meant to cheat them. So the Taoist drugged my master and brothers, three men and a horse, and holds them all in his abbey. Only I drank none of his tea; I smashed the cup, and he fell on me. While we were still raging at each other the seven spiders ran out and spouted silk cords and netted me in; I used my magic and got away. I asked the earth god, who told me their true forms. Then I worked the art of the divided body, twisted all the silk to shreds, dragged out the demons, and beat them to death with my staff. This Taoist, to avenge them, raised his precious sword against me. After sixty rounds he lost the field, stripped off his clothes, and from beneath his two arms put forth a thousand eyes and ten thousand rays of golden light that netted me fast. So I could neither advance nor retreat, and only by changing into a scale-carp did I bore my way out of the ground. In my grief I heard you weeping, and so I asked. Seeing you repay your husband with this paper money, and my master lying dead with nothing of mine to honor him, I grieved at my own helplessness. How would I dare mock you?”
The woman set down the offering-rice and paper money and apologized to the Pilgrim: “Do not blame me, do not blame me—I did not know you were one who had suffered calamity. But from your story I can tell you do not know that Taoist. He is by nature the Hundred-Eyed Demon Lord, also called the Many-Eyed Demon. That you have such transformations, that you broke through the golden light and fought so long, shows you must have great powers—yet you can never come near that wretch. Let me send you to a sage who can break the golden light and subdue the Taoist.” The Pilgrim heard and hastened to salute: “Since you know this history, Bodhisattva of the female kind, be so good as to instruct me. Who is the sage? I will go and beg his aid, save my master from his plight, and avenge your husband too.” The woman said: “If I tell you and you go and subdue the Taoist, you may take your vengeance—but I fear you cannot save your master.” The Pilgrim said: “Why not?” The woman said: “That wretch’s poison is the cruelest: once it fells a man, within three days marrow and bone rot together. Your journey there and back may come too late; that is why you cannot save him.” The Pilgrim said: “I am a traveler. However far it is, I need only half a day.” The woman said: “If you are such a traveler, hear me: from here to that place is a thousand li. There is a mountain there called Purple Cloud Mountain, and in the mountain a cave called the Cave of a Thousand Flowers, and in the cave a sage called Pilanpo, who can subdue this monster.” The Pilgrim said: “Where does the mountain lie? By what road does one go?” The woman pointed with her finger: “Due south, that is the way.” The Pilgrim turned his head to look, and the woman was gone. He made haste to bow: “Which Bodhisattva are you? Your disciple, muddled with burrowing, could not know you. Leave me your name, I beg, that I may give thanks.” From mid-air came the call: “Great Sage, it is I.” The Pilgrim looked up quickly: it was the Old Mother of Mount Li. He hurried up into the air to thank her: “Old Mother, from where did you come to instruct me?” The Old Mother said: “I was just returning from the Dragon-Flower Assembly, and seeing your master in distress I took the shape of a mourning wife, borrowing a husband’s death to spare him his. Go quickly and ask for her; but do not say I sent you—that sage is something of a grudge-keeper.”
The Pilgrim thanked her, took his leave, and with one leap of the somersault cloud was at Purple Cloud Mountain. He steadied the cloud and saw the Cave of a Thousand Flowers. Outside the cave:
Green pines shade the blessed scene; kingfisher cypresses girdle the immortal dwelling.Green willows fill the mountain path; strange flowers throng the stream-cut channels.Fragrant orchids ring the stone hut; sweet grasses brighten crag and nook.Flowing water joins the creek in blue; cloud seals the ancient trees in mist.Wild birds cry, clamorous; hidden deer step slow.Tall bamboo, each branch elegant; red plum, each leaf unfurled.Cold rooks roost in ancient trees; spring birds chatter in the tall ailanthus.Summer wheat fills the broad fields; autumn grain overruns the ground.In all four seasons no leaf falls; at all eight feasts the flowers hold.Auspicious haze ever rising to join the River of Heaven; blessed cloud always spreading to touch the great void.
The Great Sage, glad and easy, walked in, stage by stage, unable to exhaust the boundless scenery. Straight into the innermost court—and not a soul there, all quiet and still, no sound of cock or dog. He thought to himself: “The sage must be away from home.” He went on several li further and saw a Taoist nun sitting on a couch. Look at her appearance:
On her head a five-flowered brocade cap; on her body a robe woven with gold.On her feet cloud-pointed shoes with phoenix toes; at her waist a twisted-silk sash with double tassels.Her face like autumn’s look grown old past frost; her voice like a spring swallow’s charm before the village altar.Within her, long versed in the Dharma of the Three Vehicles; on her heart, ever cultivated, the riches of the Four Truths.She has awakened to the emptiness of emptiness, the true fruit; refined the clear clarity, free and at ease.Truly the Buddha within the Cave of a Thousand Flowers: Pilanpo the Bodhisattva, her name held high.
The Pilgrim could not stop his feet; coming up close, he called: “Bodhisattva Pilanpo, my salutations!” The Bodhisattva came down from the couch, pressed her palms together, and returned the courtesy: “Great Sage, forgive my late welcome. From where do you come?” The Pilgrim said: “How is it you knew me for the Great Sage at a glance?” Pilanpo said: “When you wrought havoc in the Heavenly Palace long ago, your likeness was published over the whole earth. Who does not know it? Who does not know your face?” The Pilgrim said: “Just so: ‘Good news does not leave the gate; bad news travels a thousand li.’ Now that I have taken refuge in the Buddha’s gate, you no longer know me?” Pilanpo said: “When did you take refuge? Congratulations, congratulations.” The Pilgrim said: “Lately I escaped with my life and now guard the Tang monk on his way to the Western Heaven to fetch scriptures. My master met the Taoist of the Yellow Flower Abbey, who felled him with poisoned tea. I matched weapons with the wretch, and he put forth golden light and netted me in; I used my powers and broke free. Hearing that the Bodhisattva can quench his golden light, I have come specially to beg your aid.” The Bodhisattva said: “Who told you of me? Since I attended the Ullambana assembly, three hundred years and more ago, I have not gone out my gate. I have buried my name and hidden my surname; not a soul knows me—how do you come to know?” The Pilgrim said: “I am an earth-burrowing goblin; wherever it is, I can find it out for myself.” Pilanpo said: “Well then, well then. I would not go—but since the Great Sage has come down to me in person, and the good work of seeking scriptures must not be undone, I will go with you.”
The Pilgrim thanked her and said: “I have been too hasty, pressing you without leave. But—what weapon do you carry?” The Bodhisattva said: “I have an embroidery needle that can break that wretch.” The Pilgrim could not help himself: “The Old Mother misled me! Had I known it was an embroidery needle, I need not have troubled you—Old Sun has a catty of them if you want one.” Pilanpo said: “Your embroidery needles are steel or iron or gold—useless for this. This treasure of mine is no steel, no iron, no gold: it was refined within the sun-eye of my son.” The Pilgrim said: “Who is your son?” Pilanpo said: “My son is the Star Officer of the Pleiades.” The Pilgrim was astounded past words. Soon the golden glare was in sight, bright on bright, and he turned to Pilanpo: “Where the golden light is, there is the Yellow Flower Abbey.” Pilanpo drew from inside her collar an embroidery needle, thin as an eyebrow, five or six fen long, held it in her fingers, and tossed it into the air. In a moment, with a sound, the golden light was broken. The Pilgrim cried gladly: “Bodhisattva, wonderful, wonderful! Find the needle, find the needle.” Pilanpo held it up on her palm: “Is this not it?” They pressed their clouds down together and walked into the abbey, where the Taoist stood with eyes shut, unable to lift a step. The Pilgrim cursed: “So you brazen monster play the blind man!” From his ear he took the staff to strike him. Pilanpo held him: “Great Sage, do not beat him. Come and see to your master first.”
The Pilgrim went straight back to the guest seats: all three lay on the ground, spitting phlegm and foam. The Pilgrim wept: “What now? What now?” Pilanpo said: “Great Sage, do not grieve. Since I have come out of doors today, let me stock up secret merit. I have pills here that undo poison: I will give you three.” The Pilgrim turned and bowed, begging for them. The Bodhisattva drew from her sleeve a torn paper packet with three red pills inside and handed them to the Pilgrim, telling him to put them in their mouths. The Pilgrim pried open their teeth and pressed a pill into each mouth. In a moment the medicine reached their bellies, and they vomited together, casting out the poison, and got their lives back. Bajie was first to crawl up: “I was smothered to death!” Tripitaka and Sha Monk woke too: “What dizziness!” The Pilgrim said: “There was poison in your tea. We owe it to the Bodhisattva Pilanpo—come quickly and thank her.” Tripitaka rose, straightened his robe, and gave thanks.
Bajie said: “Senior brother, where is that Taoist? Let me ask him why he tried to murder us so.” The Pilgrim told the whole tale of the spider demons. Bajie gnashed: “Brothered to spiders as he is, he must be a demon.” The Pilgrim pointed: “He stands outside the hall, playing the blind man.” Bajie made at him with his rake, but Pilanpo stopped him again: “Marshal Tianpeng, calm your anger. The Great Sage knows no one is left in my cave; let me take him back to keep my gate.” The Pilgrim said: “We are grateful for your great kindness—how could we not oblige? Only, let him show his true form, that we may see it.” Pilanpo said: “Easily done.” She stepped up, pointed with her hand, and the Taoist fell flat in the dust, showing his original shape: a great centipede spirit seven feet or so long. Pilanpo picked him up with her little finger, mounted the auspicious cloud, and went straight back to the Cave of a Thousand Flowers.
Bajie lay back and stared: “That old mother is a formidable one—how did she subdue so vile a thing?” The Pilgrim laughed: “I asked her what weapon could break his golden light, and she said an embroidery needle, refined in her son’s eye, which is the sun. I asked who her son was, and she said the Star Officer of the Pleiades. Now the Pleiades day star is a cock, so that old mother must be a hen. And the cock is the great subduer of centipedes—that is how she could take him.”
Tripitaka heard and bowed his head to the ground without end. He told the disciples: “Gather things; we go.” Sha Monk found some rice and grain inside, made up a meal, and they all ate their fill. Leading the horse and shouldering the loads, they asked the master out the gate. The Pilgrim set a fire in the kitchen and burned the whole abbey to ash and cinder in a moment; then they strode away on the long road. And it is well said:
Tripitaka, saved, gave thanks to Pilanpo; his nature cleared, the Many-Eyed Demon was no more.
But what befell them farther on the road ahead? Listen to the next chapter to find out.
Chapter 74
Traditional Chinese
第七十四回 長庚傳報魔頭狠 行者施為變化能
情慾原因總一般，有情有慾自如然。沙門修煉紛紛士，斷慾忘情即是禪。須著意，要心堅，一塵不染月當天。行功進步休教錯，行滿功完大覺仙。
話表三藏師徒們打開慾網，跳出情牢，放馬西行。走不多時，又是夏盡秋初，新涼透體。但見那：
急雨收殘暑，梧桐一葉驚。螢飛莎徑晚，蛩語月華明。黃葵開映露，紅蓼遍沙汀。蒲柳先零落，寒蟬應律鳴。
三藏正然行處，忽見一座高山，峰插碧空，真個是摩星礙日。長老心中害怕，叫悟空道：「你看前面這山十分高聳，但不知有路通行否？」行者笑道：「師父說那裡話，自古道：『山高自有客行路，水深自有渡船人。』豈無通達之理？可放心前去。」長老聞言，喜笑花生，揚鞭策馬而進，徑上高岩。
行不數里，見一老者，鬢蓬鬆，白髮飄搔；鬚稀朗，銀絲擺動；項掛一串數珠子，手持拐杖現龍頭。遠遠的立在那山坡上高呼：「西進的長老，且暫住驊騮，緊兜玉勒。這山上有一夥妖魔，吃盡了閻浮世上人，不可前進。」三藏聞言，大驚失色。一是馬的足下不平，二是坐個雕鞍不穩，撲的跌下馬來，掙挫不動，睡在草裡哼哩。行者近前攙起道：「莫怕，莫怕，有我哩。」長老道：「你聽那高岩上老者報道這山上有夥妖魔，吃盡閻浮世上人，誰敢去問他一個真實端的？」行者道：「你且坐地，等我去問他。」三藏道：「你的相貌醜陋，言語粗俗，怕衝撞了他，問不出個實信。」行者笑道：「我變個俊些兒的去問他。」三藏道：「你是變了我看。」好大聖，捻著訣，搖身一變，變做個乾乾淨淨的小和尚兒，真個是目秀眉清，頭圓臉正；行動有斯文之氣象，開口無俗類之言辭。抖一抖錦衣直裰，拽步上前，向唐僧道：「師父，我看變得好麼？」三藏見了大喜道：「變得好。」八戒道：「怎麼不好？只是把我們都比下去了。老豬就滾上二三年，也變不得這等俊俏。」
好大聖，躲離了他們，徑直近前，對那老者躬身道：「老公公，貧僧問訊了。」那老兒見他生得俊雅，年少身輕，待答不答的，還了他個禮，用手摸著他頭兒，笑嘻嘻問道：「小和尚，你是那裡來的？」行者道：「我們是東土大唐來的，特上西天拜佛求經。適到此間，聞得公公報道有妖怪，我師父膽小怕懼，著我來問一聲：端的是甚妖精，他敢這般短路？煩公公細說與我知之，我好把他貶解起身。」那老兒笑道：「你這小和尚年幼，不知好歹，言不幫襯。那妖魔神通廣大得緊，怎敢就說貶解他起身？」行者笑道：「據你之言，似有護他之意，必定與他有親，或是緊鄰契友；不然，怎麼長他的威智，興他的節概，不肯傾心吐膽說他個來歷？」公公點頭笑道：「這和尚倒會弄嘴。想是跟你師父遊方，到處兒學些法術，或者會驅縛魍魎，與人家鎮宅降邪。你不曾撞見十分狠怪哩。」行者道：「怎的狠？」公公道：「那妖精一封書到靈山，五百阿羅都來迎接；一紙簡上天宮，十一大曜個個相欽。四海龍曾與他為友，八洞仙常與他作會；十地閻君以兄弟相稱，社令、城隍以賓朋相愛。」
大聖聞言，忍不住呵呵大笑，用手扯著老者道：「不要說，不要說。那妖精與我後生小廝為兄弟、朋友，也不見十分高作。若知是我小和尚來啊，他連夜就搬起身去了。」公公道：「你這小和尚胡說，不當人子。那個神聖是你的後生小廝？」行者笑道：「實不瞞你說，我小和尚祖居傲來國花果山水簾洞，姓孫，名悟空。當年也曾做過妖精，幹過大事。曾因會眾魔，多飲了幾杯酒睡著，夢中見二人將批勾我去到陰司。一時怒發，將金箍棒打傷鬼判，諕倒閻王，幾乎掀翻了森羅殿。嚇得那掌案的判官拿紙，十閻王簽名畫字，教我饒他打，情願與我做後生小廝。」那公公聞說道：「阿彌陀佛！這和尚說了這過頭話，莫想再長得大了。」行者道：「官兒，似我這般大也夠了。」公公道：「你年幾歲了？」行者道：「你猜猜看。」老者道：「有七八歲罷了。」行者笑道：「有一萬個七八歲。我把舊嘴臉拿出來你看看，你卻莫怪。」公公道：「怎麼又有個嘴臉？」行者道：「我小和尚果有七十二副嘴臉哩。」
那公公不識竅，只管問他。他就把臉抹一抹，即現出本像，咨牙徠嘴，兩股通紅，腰間繫一條虎皮裙，手裡執一根金箍棒，立在石崖之下，就像個活雷公。那老者見了，嚇得面容失色，腿腳酸麻，站不穩，撲的一跌；爬起來，又一個躘踵。大聖上前道：「老官兒，不要虛驚，我等面惡人善，莫怕，莫怕。適間蒙你好意，報有妖魔。委的有多少怪？一發累你說說，我好謝你。」那老兒戰戰兢兢，口不能言，又推耳聾，一句不應。
行者見他不言，即抽身回坡。長老道：「悟空，你來了？所問如何？」行者笑道：「不打緊，不打緊。西天有便有個把妖精兒，只是這裡人膽小，把他放在心上。沒事，沒事，有我哩。」長老道：「你可曾問他此處是甚麼山？甚麼洞？有多少妖怪？那條路通得雷音？」八戒道：「師父，莫怪我說。若論賭變化，使促掐，捉弄人，我們三五個也不如師兄；若論老實，像師兄就擺一隊伍，也不如我。」唐僧道：「正是，正是，你還老實。」八戒道：「他不知怎麼鑽過頭不顧尾的問了兩聲，不尷不尬的就跑回來了。等老豬去問他個實信來。」唐僧道：「悟能，你仔細著。」
好獃子，把釘鈀撒在腰裡，整一整皂直裰，扭扭捏捏，奔上山坡，對老者叫道：「公公，唱喏了。」那老兒見行者回去，方拄著杖掙得起來，戰戰兢兢的要走，忽見八戒，愈覺驚怕道：「爺爺呀！今夜做的甚麼惡夢，遇著這夥惡人？為先的那和尚醜便醜，還有三分人相；這個和尚，怎麼這等個碓梃嘴，蒲扇耳朵，鐵片臉，𣮤毛頸項，一分人氣兒也沒有了？」八戒笑道：「你這老公公不藏興，有些兒好褒貶人。你是怎的看我哩？我醜便醜，奈看，再停一時就俊了。」那老者見他說出人話來，只得開言問他：「你是那裡來的？」八戒道：「我是唐僧第二個徒弟，法名叫做悟能八戒。才自先問的，叫做悟空行者，是我師兄。師父怪他衝撞了公公，不曾問得實信，所以特著我來拜問。此處果是甚山？甚洞？洞裡果是甚妖精？那裡是西去大路？煩公公指示指示。」老者道：「可老實麼？」八戒道：「我生平不敢有一毫虛的。」老者道：「你莫像才來的那個和尚走花溜水的胡纏。」八戒道：「我不像他。」
公公拄著杖，對八戒說：「此山叫做八百里獅駝嶺。中間有座獅駝洞。洞裡有三個魔頭。」八戒啐了一聲：「你這老兒卻也多心，三個妖魔也費心勞力的來報遭信？」公公道：「你不怕麼？」八戒道：「不瞞你說，這三個妖魔，我師兄一棍就打死一個；我一鈀就築死一個。我還有個師弟，他一降妖杖又打死一個：三個都打死，我師父就過去了，有何難哉？」那老者笑道：「這和尚不知深淺。那三個魔頭，神通廣大得緊哩。他手下小妖，南嶺上有五千，北嶺上有五千；東路口有一萬，西路口有一萬；巡哨的有四五千，把門的也有一萬；燒火的無數，打柴的也無數：共計算有四萬七八千。這都是有名字帶牌兒的，專在此吃人。」
那獃子聞得此言，戰兢兢跑將轉來，相近唐僧，且不回話，放下鈀，在那裡出恭。行者見了，喝道：「你不回話，卻蹲在那裡怎的？」八戒道：「諕出屎來了。如今也不消說，趕早兒各自顧命去罷。」行者道：「這個獃根，我問信偏不驚恐，你去問就這等慌張失智。」長老道：「端的何如？」八戒道：「這老兒說：此山叫做八百里獅駝山。中間有座獅駝洞。洞裡有三個老妖，有四萬八千小妖，專在那裡吃人。我們若屣著他些山邊兒，就是他口裡食了。莫想去得。」三藏聞言，戰兢兢，毛骨悚然道：「悟空，如何是好？」行者笑道：「師父放心，沒大事。想是這裡有便有幾個妖精，只是這裡人膽小，把他就說出許多人，許多大，所以自驚自怪。有我哩。」八戒道：「哥哥說的是那裡話？我比你不同，我問的是實，決無虛謬之言。滿山滿谷都是妖魔，怎生前進？」行者笑道：「獃子嘴臉，不要虛驚。若論滿山滿谷之魔，只消老孫一路棒，半夜打個罄盡。」八戒道：「不羞，不羞，莫說大話。那些妖精點卯也得七八日，怎麼就打得罄盡？」行者道：「你說怎樣打？」八戒道：「憑你抓倒，綑倒，使定身法定倒，也沒有這等快的。」行者笑道：「不用甚麼抓、拿、綑縛。我把這棍子兩頭一扯，叫：『長！』就有四十丈長短。幌一幌，叫：『粗！』就有八丈圍圓粗細。往山南一滾，滾殺五千；山北一滾，滾殺五千；從東往西一滾，只怕四五萬砑做肉泥爛醬。」八戒道：「哥哥，若是這等趕麵打，或者二更時也都了了。」沙僧在傍笑道：「師父，有大師兄恁樣神通，怕他怎的？請上馬走啊。」唐僧見他們講論手段，沒奈何，只得寬心上馬而走。
正行間，不見了那報信的老者。沙僧道：「他就是妖怪，故意狐假虎威的來傳報，恐諕我們哩。」行者道：「不要忙，等我去看看。」好大聖，跳上高峰，四顧無跡，急轉面，見半空中有彩霞晃亮，即縱雲趕上看時，乃是太白金星。走到身邊，用手扯住，口口聲聲只叫他的小名道：「李長庚，李長庚，你好憊懶。有甚話，當面來說便好，怎麼裝做個山林之老，魘樣老孫？」金星慌忙施禮道：「大聖，報信來遲，乞勿罪，乞勿罪。這魔頭果是神通廣大，勢要崢嶸。只看你那移變化，乖巧機謀，可便過去；如若怠慢些兒，其實難去。」行者謝道：「感激，感激。果然此處難行，望老星上界與玉帝說聲，借些天兵，幫助老孫幫助。」金星道：「有有有，你只口信帶去，就是十萬天兵，也是有的。」
大聖別了金星，按落雲頭，見了三藏道：「適才那個老兒，原是太白星來與我們報信的。」長老合掌道：「徒弟，快趕上他，問他那裡另有個路，我們轉了去罷。」行者道：「轉不得。此山徑過有八百里，四週圍不知更有多少路哩，怎麼轉得？」三藏聞言，止不住眼中流淚道：「徒弟，似此艱難，怎生拜佛？」行者道：「莫哭，莫哭，一哭便膿包行了。他這報信，必有幾分虛話，只是要我們著意留心，誠所謂：『以告者，過也。』你且下馬來坐著。」八戒道：「又有甚商議？」行者道：「沒甚商議。你且在這裡用心保守師父，沙僧好生看守行李、馬匹。等老孫先上嶺打聽打聽，看前後共有多少妖怪，拿住一個，問他個詳細，教他寫個執結，開個花名，把他老老小小一一查明，吩咐他關了洞門，不許阻路，卻請師父靜靜悄悄的過去，方顯得老孫手段。」沙僧只教：「仔細，仔細。」行者笑道：「不消囑付。我這一去，就是東洋大海也湯開路，就是鐵裹銀山也撞透門。」
好大聖，唿哨一聲，縱觔斗雲，跳上高峰。扳藤負葛，平山觀看，那山裡靜悄無人。忽失聲道：「錯了，錯了，不該放這金星老兒去了．他原來恐諕我。這裡那有個甚麼妖精？他就出來跳風頑耍，必定拈槍弄棒，操演武藝，如何沒有一個？」正自家揣度，只聽得山背後叮叮噹噹、辟辟剝剝梆鈴之聲。急回頭看處，原來是個小妖兒，掮著一桿「令」字旗，腰間懸著鈴子，手裡敲著梆子，從北向南而走。仔細看他，有一丈二尺的身子。行者暗笑道：「他必是個鋪兵，想是送公文下報帖的。且等我去聽他一聽，看他說些甚話。」
好大聖，捻著訣，念個咒，搖身一變，變做個蒼蠅兒，輕輕飛在他帽子上，側耳聽之。只見那小妖走上大路，敲著梆，搖著鈴，口裡作念道：「我等巡山的，各人要謹慎隄防孫行者，他會變蒼蠅。」行者聞言，暗自驚疑道：「這廝看見我了？若未看見，怎麼就知我的名字，又知我會變蒼蠅？」原來那小妖也不曾見他，只是那魔頭不知怎麼就吩咐他這話，卻是個謠言，著他這等胡念。行者不知，反疑他看見，就要取出棒來打他，卻又停住，暗想道：「曾記得八戒問金星時，他說老妖三個，小妖有四萬七八千名。似這小妖，再多幾萬，也不打緊。卻不知這三個老魔有多大手段。等我問他一問，動手不遲。」
好大聖，你道他怎麼去問？跳下他的帽子來，釘在樹頭上，讓那小妖先行幾步。急轉身騰那，也變做個小妖兒，照依他敲著梆，搖著鈴，掮著旗，一般衣服，只是比他略長了三五寸，口裡也那般念著。趕上前叫道：「走路的，等我一等。」那小妖回頭道：「你是那裡來的？」行者笑道：「好人呀，一家人也不認得？」小妖道：「我家沒你呀。」行者道：「怎的沒我？你認認看。」小妖道：「面生，認不得，認不得。」行者道：「可知道面生。我是燒火的，你會得我少。」小妖搖頭道：「沒有，沒有。我洞裡就是燒火的那些兄弟，也沒有這個嘴尖的。」行者暗想道：「這個嘴好的變尖了些了。」即低頭，把手侮著嘴揉一揉道：「我的嘴不尖啊。」真個就不尖了。那小妖道：「你剛才是個尖嘴，怎麼揉一揉就不尖了？疑惑人子，大不好認，不是我一家的。少會少會，可疑可疑。我那大王家法甚嚴，燒火的只管燒火，巡山的只管巡山。終不然教你燒火，又教你來巡山？」行者口乖，就趁過來道：「你不知道。大王見我燒得火好，就陞我來巡山。」
小妖道：「也罷；我們這巡山的，一班有四十名，十班共四百名，各自年貌，各自名色。大王怕我們亂了班次，不好點卯，一家與我們一個牌兒為號。你可有牌兒？」行者只見他那般打扮，那般報事，遂照他的模樣變了；因不曾看見他的牌兒，所以身上沒有。好大聖，更不說沒有，就滿口應承道：「我怎麼沒牌？但只是剛才領的新牌。拿你的出來我看。」那小妖那裡知這個機關，即揭起衣服，貼身帶著個金漆牌兒，穿條絨線繩兒，扯與行者看看。行者見那牌背是個「威鎮諸魔」的金牌，正面有三個真字，是「小鑽風」。他卻心中暗想道：「不消說了，但是巡山的，必有個『風』字墜腳。」便道：「你且放下衣走過，等我拿牌兒你看。」即轉身，插下手，將尾巴梢兒的小毫毛拔下一根，捻他把，叫：「變！」即變做個金漆牌兒，也穿上個綠絨繩兒，上書三個真字，乃「總鑽風」。拿出來，遞與他看了。小妖大驚道：「我們都叫做個小鑽風，偏你又叫做個甚麼『總鑽風』。」行者幹事找絕，說話合宜，就道：「你實不知。大王見我燒得火好，把我陞個巡風；又與我個新牌，叫做『總巡風』，教我管你這一班四十名兄弟也。」那妖聞言，即忙唱喏道：「長官，長官，新點出來的，實是面生，言語衝撞，莫怪。」行者還著禮笑道：「怪便不怪你，只是一件：見面錢卻要哩，每人拿出五兩來罷。」小妖道：「長官不要忙，待我向南嶺頭會了我這一班的人，一總打發罷。」行者道：「既如此，我和你同去。」那小妖真個前走，大聖隨後相跟。
不數里，忽見一座筆峰。何以謂之筆峰？那山頭上長出一條峰來，約有四五丈高，如筆插在架上一般，故以為名。行者到邊前，把尾巴掬一掬，跳上去，坐在峰尖兒上。叫道：「鑽風，都過來。」那些小鑽風在下面躬身道：「長官，伺候。」行者道：「你可知大王點我出來之故？」小妖道：「不知。」行者道：「大王要吃唐僧，只怕孫行者神通廣大，說他會變化，只恐他變作小鑽風，來這裡屣著路徑，打探消息，把我陞作總鑽風，來查勘你們這一班可有假的？」小鑽風連聲應道：「長官，我們俱是真的。」行者道：「你既是真的，大王有甚本事，你可曉得？」小鑽風道：「我曉得。」行者道：「你曉得，快說來我聽。如若說得合著我，便是真的；若說差了一些兒，便是假的，我定拿去見大王處治。」那小鑽風見他坐在高處，弄獐弄智，呼呼喝喝的，沒奈何，只得實說道：「我大王神通廣大，本事高強，一口曾吞了十萬天兵。」行者聞說，吐出一聲道：「你是假的。」小鑽風慌了道：「長官老爺，我是真的，怎麼說是假的？」行者道：「你既是真的，如何胡說？大王身子能有多大，一口就吞了十萬天兵？」小鑽風道：「長官原來不知。我大王會變化，要大能撐天堂，要小就如菜子。因那年王母娘娘設蟠桃大會，邀請諸仙，他不曾具柬來請，我大王意欲爭天，被玉皇差十萬天兵來降我大王。是我大王變化法身，張開大口，似城門一般，用力吞將去。諕得眾天兵不敢交鋒，關了南天門。故此是一口曾吞十萬兵。」行者聞言，暗笑道：「若是講手頭之話，老孫也曾幹過。」又應聲道：「二大王有何本事？」小鑽風道：「二大王身高三丈，臥蠶眉，丹鳳眼，美人聲，匾擔牙，鼻似蛟龍。若與人爭鬥，只消一鼻子捲去，就是鐵背銅身，也就魂亡魄喪。」行者道：「鼻子捲人的妖精也好拿。」又應聲道：「三大王也有幾多手段？」小鑽風道：「我三大王不是凡間之怪物，名號雲程萬里鵬。行動時，摶風運海，振北圖南。隨身有一件兒寶貝，喚做陰陽二氣瓶。假若是把人裝在瓶中，一時三刻，化為漿水。」
行者聽說，心中暗驚道：「妖魔倒也不怕，只是仔細防他瓶兒。」又應聲道：「三個大王的本事，你倒也說得不差，與我知道的一樣。但只是那個大王要吃唐僧哩？」小鑽風道：「長官，你不知道？」行者喝道：「我比你不知些兒。因恐汝等不知底細，吩咐我來著實盤問你哩。」小鑽風道：「我大大王與二大王久住在獅駝嶺獅駝洞。三大王不在這裡住，他原住處離此西下有四百里遠近。那廂有座城，喚做獅駝國。他五百年前吃了這城國王及文武官僚，滿城大小男女也盡被他吃了乾淨，因此上奪了他的江山。如今盡是些妖怪。不知那一年打聽得東土唐朝差一個僧人去西天取經，說那唐僧乃十世修行的好人，有人吃他一塊肉，就延壽長生不老。只因怕他一個徒弟孫行者十分利害，自家一個難為，徑來此處與我這兩個大王結為兄弟，合意同心，打夥兒捉那個唐僧也。」
行者聞言，心中大怒道：「這潑魔十分無禮。我保唐僧成正果，他怎麼算計要吃我的人？」恨一聲，咬響鋼牙，掣出鐵棒，跳下高峰，把棍子望小妖頭上砑了一砑，可憐，就砑得像一個肉陀。自家見了，又不忍道：「咦！他倒是個好意，把些家常話兒都與我說了，我怎麼卻這一下子就結果了他？也罷，也罷，左右是左右。」好大聖，只為師父阻路，沒奈何幹出這件事來。就把他牌兒解下，帶在自家腰裡，將「令」字旗掮在背上，腰間掛了鈴，手裡敲著梆子。迎風捻個訣，口裡念個咒語，搖身一變，變的就像小鑽風模樣。拽回步，徑轉舊路，找尋洞府，去打探那三個老妖魔的虛實。這正是：
千般變化美猴王，萬樣騰那真本事！
闖入深山，依著舊路。正走處，忽聽得人喊馬嘶之聲。即舉目觀之，原來是獅駝洞口有萬數小妖排列著槍刀劍戟，旗幟旌旄。這大聖心中暗喜道：「李長庚之言，真是不妄，真是不妄。」原來這擺列的有些路數：二百五十名作一大隊伍。他只見有四十名雜彩長旗，迎風亂舞，就知有萬名人馬。卻又自揣自度道：「老孫變作小鑽風，這一進去，那老魔若問我巡山的話，我必隨機答應。倘或一時言語差訛，認得我啊，怎生脫體？就要往外跑時，那夥把門的擋住，如何出得門去？要拿洞裡妖王，必先除了門前眾怪。」你道他怎麼除得眾怪？好大聖，想著：「那老魔不曾與我會面，就知我老孫的名頭，我且倚著我的這個名頭，仗著威風，說些大話，嚇他一嚇看。果然中土眾生有緣有分，取得經回，這一去，只消我幾句英雄之言，就嚇退那門前若干之怪；假若眾生無緣無分，取不得真經啊，就是縱然說得蓮花現，也除不得西方洞外精。」心問口，口問心，思量此計，敲著梆，搖著鈴，徑直闖到獅駝洞口。早被前營上小妖擋住道：「小鑽風來了？」行者不應，低著頭就走。
走至二層營裡，又被小妖扯住道：「小鑽風來了？」行者道：「來了。」眾妖道：「你今早巡風去，可曾撞見甚麼孫行者麼？」行者道：「撞見的，正在那裡磨杠子哩。」眾妖害怕道：「他怎麼個模樣？磨甚麼杠子？」行者道：「他蹲在那澗邊，還似個開路神；若站起來，好道有十數丈長。手裡拿著一條鐵棒，就似碗來粗細的一根大杠子，在那石崖上抄一把水，磨一磨，口裡又念著：『杠子啊，這一向不曾拿你出來顯顯神通，這一去就有十萬妖精，也都替我打死，等我殺了那三個魔頭祭你。』他要磨得明了，先打死你門前一萬精哩。」那些小妖聞得此言，一個個心驚膽戰，魂散魄飛。行者又道：「列位，那唐僧的肉也不多幾斤，也分不到我處，我們替他頂這個缸怎的？不如我們各自散一散罷。」眾妖都道：「說得是，我們各自顧命去來。」原來此輩都是些狼蟲虎豹，走獸飛禽，嗚的一聲，都鬨然而去了。這個倒不像孫大聖幾句鋪頭話，卻就如楚歌聲吹散了八千兵。
行者暗自喜道：「好了！老妖是死了。聞言就走，怎敢覿面相逢？這進去還似此言方好；若說差了，才這夥小妖有一兩個倒走進去聽見，卻不走了風汛？」你看他存心來古洞，仗膽入深門。
畢竟不知見那個老魔頭有甚吉凶，且聽下回分解。
English
Changgeng Brings Word of the Demon Kings' Fierceness; the Pilgrim Puts Forth His Arts of Transformation
Passion and desire, at the root, are all one thing; with passion and desire in us, so we are.Of the many souls that cultivate in the Buddhist gate, to cut desire and forget passion is itself chan.Take heed, and keep the heart firm; with one mote of dust unstained, the moon hangs in the sky.In practice and progress let nothing go wrong; when deeds are full and work complete, a greatly awakened immortal.
The story tells how Tripitaka and his disciples tore open the net of desire, leapt free of the jail of passion, and loosed their horses westward. They had not gone long when summer ended and early autumn came, and a fresh coolness struck through their clothes. Behold:
A sudden rain gathers in the last of the summer heat; one leaf startles on the wutong.Fireflies fly over the sedge paths at dusk; crickets chirp in the bright moonlight.Yellow mallows open, bright with dew; red knotweed covers the sandy isles.The willows of the banks are first to shed their leaves; cold cicadas cry in tune with the season.
As Tripitaka went along he saw suddenly a high mountain, its peaks thrust into the blue sky, truly brushing the stars and barring the sun. Fear took the elder's heart. He called to Wukong: “Look how that mountain ahead towers. Is there a road through it?” The Pilgrim laughed: “What talk is that, Master? The old saying goes: ‘However high the mountain, it has a traveler's road; however deep the water, it has a ferryman.’ How could there be no way through? Go on with an easy heart.” At this the elder brightened, cracked his whip, urged his horse on, and rode up the high crag.
They had gone a few li when they saw an old man, temples tousled, white hair drifting; beard sparse and bright, silver threads swaying; a string of rosary beads at his neck, a dragon-headed staff in his hand. From far up the slope he called: “Elder bound west! Rein in your steeds a while, and hold tight the jade bridle. There is a band of demons on this mountain who have eaten their fill of the people of this mortal world—you must not go on.” At this Tripitaka went white with fright. First, the ground was uneven under the horse's feet; second, his carved saddle sat unsteady; he pitched off the horse, could not scramble up, and lay in the grass groaning. The Pilgrim came and raised him: “Do not fear, do not fear; I am here.” The elder said: “You heard the old man on the crag report that demons on this mountain have eaten the people of this mortal world. Who would dare go and ask him the truth of it?” The Pilgrim said: “Sit where you are; I will go and ask.” Tripitaka said: “Your face is ugly and your speech is coarse; I fear you will offend him and get nothing true.” The Pilgrim laughed: “Then I will change into someone handsomer and ask.” Tripitaka said: “Change, and let me see.” Good Great Sage! He pinched the spell-sign, shook himself once, and changed into a clean, comely little monk, truly bright of eye and clear of brow, round of head and even of face; in his movements the air of a scholar, from his lips no vulgar word. He shook out his brocade robe, strode forward, and said to the Tang monk: “Master, how is my change?” Tripitaka saw and rejoiced: “A fine change.” Bajie said: “Why not? Only it puts the rest of us in the shade. If your old pig rolled along two or three years, he could never turn out so handsome.”
Good Great Sage! He drew away from the others, went straight up to the old man, bowed, and said: “Venerable grandfather, this poor monk salutes you.” The old man, seeing him so handsome and young and light of person, answered half-heartedly, returned his bow, patted his head with his hand, and asked, all smiles: “Little monk, where do you come from?” The Pilgrim said: “We come from the Great Tang of the eastern lands, bound specially for the Western Heaven to worship the Buddha and seek scriptures. We reached this place just now and heard your report of demons. My master is timid and afraid, so he sent me to ask: what demons are they truly, that they dare block the road like this? Trouble yourself, grandfather, to tell me all, and I can send them packing.” The old man laughed: “Little monk, you are young and know no better; your words do not help you. That demon's powers are vast indeed. How dare you talk of sending him packing?” The Pilgrim laughed: “The way you talk, you seem to be protecting him; you must be kin of his, or a close neighbor and sworn friend. Why else lengthen his prestige, trumpet his spirit, and refuse to open your heart and tell his history?” The old man nodded and laughed: “This monk knows how to wag his tongue. I suppose you wander with your master and have picked up some arts here and there—maybe you can drive out and bind sprites, and garrison houses and quell demons for families. But you have never yet met a truly fierce monster.” The Pilgrim said: “How fierce?” The old man said: “That demon sends one letter to Vulture Peak, and five hundred arhats all come out to welcome him; one note up to the Heavenly Palace, and the eleven great luminaries bow to him, every one. The dragons of the four seas have been his friends; the immortals of the eight grottoes hold meetings with him; the ten kings of hell call him brother; the local gods and city gods cherish him as guest and friend.”
At this the Great Sage could not help laughing out loud, and took the old man's arm: “Say no more, say no more. That demon taking my young underlings for brothers and friends shows he is nothing very grand. If he knew it was I, this little monk, coming, he would pack up and move in the night.” The old man said: “Little monk, what nonsense—shame on you. What divine personage would be your young underling?” The Pilgrim laughed: “I will not hide it from you: I, this little monk, my ancestors dwelt in the Water Curtain Cave on Mount Flower-Fruit in the land of Aolai; my surname is Sun, my name Wukong. In those days I too was a demon, and I did great things. Once, meeting the assembled demons, I drank a few cups too many and fell asleep, and in a dream saw two beings with a warrant to drag me to the netherworld. My rage boiled up at once; with the gold-banded staff I wounded the ghost judges, terrified King Yama, and all but overturned the Hall of Darkness. The record-keeping judge was so frightened he clutched his papers, and the ten kings of hell signed their names and set their seals, begging me to spare them the beating, glad to be my young underlings.” The old man heard and said: “Amida Buddha! With such overreaching talk, this monk need never hope to grow up.” The Pilgrim said: “Officer, being as big as I am is big enough.” The old man said: “How old are you?” The Pilgrim said: “Guess.” The old man said: “Seven or eight years old.” The Pilgrim laughed: “Seven or eight years, ten thousand times over. Let me bring out my old face for you to see—but do not take offense.” The old man said: “How is it you have another face?” The Pilgrim said: “This little monk truly has seventy-two faces.”
The old man, knowing no better, went on questioning him. The Pilgrim wiped his face with his hand and showed his true form: teeth grinning, mouth gaping, both haunches scarlet, a tiger-skin kilt at his waist, the gold-banded staff in his hand, standing beneath the stone crag like the Thunder God alive. The old man saw and his face drained; his legs went weak and numb; he could not stand, and pitched forward in a fall; he scrambled up, and staggered again. The Great Sage came up: “Old officer, no need for false alarms. My face is ugly but my nature is kind; do not fear, do not fear. Just now you were kind enough to report demons. How many monsters are there truly? Go on and tell me all, and I will thank you for it.” But the old man, trembling, could not speak; he feigned deafness instead, and answered not a word.
Seeing him say nothing, the Pilgrim turned back down the slope. The elder said: “Wukong, you are back—what did you learn?” The Pilgrim laughed: “No matter, no matter. There may be a demon or two on the road west, but the people here are timid and take them to heart. Nothing to it, nothing to it—I am here.” The elder said: “Did you ask him what mountain this is, what cave, how many demons, which road leads to the Thunderclap?” Bajie said: “Do not take it amiss, Master, but in contests of change, in tricks and mischief, in making sport of people, three or five of us are no match for senior brother; in honesty, though, line up a whole troop of senior brothers and they are no match for me.” The Tang monk said: “True, true—you are the honest one.” Bajie said: “Who knows how he poked his head in without a thought for his tail, asked a word or two, and came sauntering back. Let your old pig go and get the truth of it.” The Tang monk said: “Wuneng, be careful.”
Good Idiot! He stuck the muckrake in his sash, straightened his black robe, minced and primped up the slope, and called to the old man: “Grandfather, my salutations!” The old man, seeing the Pilgrim gone back, had just managed to rise, leaning on his staff, and was making off trembling, when suddenly he saw Bajie and was more frightened still: “Heavens! What evil dream did I dream last night, to meet such a crew of horrors? That first monk was ugly, but there was still a share of human in his looks; this monk—what a pestle of a mouth, ears like palm-leaf fans, a face like sheet iron, a neck all bristling fur—not one part of him human!” Bajie laughed: “You old grandfather hide no delight—you do love to run people down. And what do you see when you look at me? Ugly I may be, but I am worth looking at; wait a while and I will be handsome.” The old man, hearing human speech from him, could only ask: “Where do you come from?” Bajie said: “I am the second disciple of the Tang monk; my religious name is Wuneng, Bajie. The one who asked just now, called Wukong the Pilgrim, is my senior brother. Our master was vexed that he gave offense and got no true answer, so he sent me specially to inquire. What mountain is this place truly? What cave? What demons in the cave? Where does the great westward road lie? Trouble yourself to point the way, grandfather.” The old man said: “Will you be honest?” Bajie said: “All my life I have not dared say one word of falsehood.” The old man said: “Do not glib-and-gabble like that monk just now.” Bajie said: “I am not like him.”
The old man, leaning on his staff, told Bajie: “This mountain is called the Eight-Hundred-Li Lion-Camel Ridge, and in its middle is the Lion-Camel Cave, and in the cave are three demon kings.” Bajie spat: “You old man are over-careful. Three demons—must you wear yourself out coming to bring us word?” The old man said: “Are you not afraid?” Bajie said: “I will not hide it from you: of these three demons, my senior brother kills one with a single blow of the staff; I kill one with a single thrust of my rake; and I have a junior brother whose demon-quelling staff kills the third. All three dead, and my master goes through—what difficulty is there?” The old man laughed: “This monk knows not shallow from deep. Those three demon kings have powers vast indeed. Their little demons under them: five thousand on the southern ridge, five thousand on the northern ridge; ten thousand at the east road's mouth, ten thousand at the west road's mouth; four or five thousand on patrol, another ten thousand guarding the gates; the fire-tenders past counting, the wood-cutters past counting: forty-seven or forty-eight thousand in all. Every one of them has a name and wears a tag, and their trade here is eating men.”
At these words the Idiot came tearing back trembling. Coming near the Tang monk, instead of answering he put down his rake and squatted there to relieve himself. The Pilgrim saw and shouted: “You give no report—why squat there?” Bajie said: “It frightened the dung out of me. No need to talk now—the sooner we each save our own lives, the better.” The Pilgrim said: “You blockhead root: when I ask after news I am not scared; you go to ask and come back witless with fright.” The elder said: “What did he say, truly?” Bajie said: “The old man says: this mountain is called the Eight-Hundred-Li Lion-Camel Mountain, and in its middle is the Lion-Camel Cave, and in the cave are three old demons with forty-eight thousand little demons, and their trade there is eating men. If we so much as brush the edge of that mountain, we are food in their mouths. There is no going on.” Tripitaka heard and shuddered, hair standing and bones chilled: “Wukong, what is to be done?” The Pilgrim laughed: “Master, set your mind at rest; it is no great matter. There may be a few demons here, but the people are timid, so they inflate the numbers and the size, frightening themselves. I am here.” Bajie said: “Brother, what talk! I am not like you. What I asked is the truth, with no word of error. Demons fill the mountains and the valleys—how do we go forward?” The Pilgrim laughed: “Silly face, no false alarms. As for demons filling mountains and valleys, one sweep of Old Sun's staff in the night would finish the lot.” Bajie said: “Shame, shame—none of your big talk. Merely calling that roll of demons would take seven or eight days—how would you finish them off?” The Pilgrim said: “And how would you finish them?” Bajie said: “By seizing them, or binding them, or fixing them with the body-fixing spell—there is no way so fast as that.” The Pilgrim laughed: “No seizing, no catching, no binding needed. I pull this staff at both ends and cry ‘Long!’ and it is forty zhang long. I shake it and cry ‘Thick!’ and it is eight zhang around. One roll on the southern slope crushes five thousand; a roll on the northern slope crushes five thousand; one roll from east to west and I fear four or five myriad are ground to meat paste and running sauce.” Bajie said: “Brother, rolled like a noodle-maker's pin, by the second watch you might be done with them.” Sha Monk laughed beside: “Master, with a senior brother of such powers, what is there to fear? Get on your horse and let us go.” The Tang monk, hearing them bandy arts, could do nothing but compose himself, mount, and go.
As they went, the old man who had brought the report was gone. Sha Monk said: “He must have been a demon, coming with a borrowed tiger's fierceness to frighten us.” The Pilgrim said: “No hurry; let me go and see.” Good Great Sage! He leaped to the high peak and looked all around: no trace. He turned sharply and saw in mid-air a shimmer of bright colored cloud, and leaped on his cloud in chase. It was the Gold Star of Venus. He came up to him, took his arm, and called his pet name over and over: “Li Changgeng! Li Changgeng! What a sly one you are. If you had something to say, why not say it to my face, instead of dressing up as an old hermit to haunt Old Sun?” The Gold Star hastened to salute: “Great Sage, my report came late—pardon, pardon. This demon king's powers are truly vast and his standing proud. Only if you use all your transformations, your cleverness and cunning, can you pass; slacken but a little and it is truly hard going.” The Pilgrim thanked him: “I am grateful, grateful. Since the road here is truly hard, I beg you, old Star, speak to the Jade Emperor in the upper world, and borrow some celestial soldiers to help Old Sun.” The Gold Star said: “Yes, yes, yes! Only carry my message up, and even a hundred thousand celestial troops can be had.”
The Great Sage parted from the Gold Star, brought his cloud down, and told Tripitaka: “That old man just now was the Gold Star of Venus come to bring us word.” The elder pressed his palms together: “Disciple, hurry and catch him; ask him whether there is another road somewhere, that we may turn aside.” The Pilgrim said: “We cannot turn. This mountain is eight hundred li across the path, and who knows how many more li all around—how could we turn?” Tripitaka heard, and tears would not stay: “Disciples, with such hardship ahead, how shall we ever bow to the Buddha?” The Pilgrim said: “Do not weep, do not weep—weep, and you are a pudding, and cannot go. His report must have some false part in it; he only wants us on our guard. As they truly say: ‘The fault lies with him who brings the tale.’ Get down and sit a while.” Bajie said: “And what is there to plan now?” The Pilgrim said: “Nothing to plan. Stay here and guard the master with all your heart; Sha Monk, watch the baggage and the horses well. Let Old Sun go up the ridge first and scout around: see how many demons there are front and back, catch one, question him closely, make him write a confession, draw up a roster with every name, old and young, one by one; order them to shut their cave gate and bar no road; then I will ask the master to come quietly and quietly past—that would show Old Sun's craft.” Sha Monk said only: “Be careful, be careful.” The Pilgrim laughed: “No need to charge me. This trip of mine: were it the great Eastern Sea, I would boil it open for a road; were it a mountain cased in iron and lined in silver, I would burst through its gates.”
Good Great Sage! With a whistle he sprang onto the somersault cloud and leaped to the high peak. Clambering vines, gripping creepers, ranging over the mountain and looking: within, all was still, not a soul. He cried out suddenly: “Wrong, wrong! I should not have let that old Gold Star go. He was only trying to scare me. Where would there be any demons here? If they came out to gambol on the wind, they would surely be handling spears and staves, drilling in arms—how could there not be one?” While he pondered thus, from behind the mountain came a clanging and clattering of watchboard and bell. He turned sharply and looked: a little demon, a “command” banner on his shoulder, a bell at his waist, a watchboard in his hand, walking from north to south. He looked him over carefully: a body of twelve feet. The Pilgrim laughed inwardly: “He must be a courier soldier, off to deliver dispatches and post notices. Let me listen to him a moment and hear what he says.”
Good Great Sage! He pinched the spell-sign, murmured a charm, shook himself once, and changed into a fly, flew lightly onto the little demon's cap, and cocked an ear to listen. The little demon walked up onto the highway, clattering the watchboard, swinging the bell, muttering: “We who patrol the mountain must all be on our guard against the Pilgrim Sun—he can change into a fly.” The Pilgrim heard, and marvels and doubts stirred in him: “Has this fellow seen me? If he has not seen me, how does he know my name, and know I can change into a fly?” Now the little demon had not seen him at all; the demon king, no one knew how, had charged him with those words—a rumor passed down for him to mutter so. The Pilgrim, not knowing this, suspected he had been seen, and made to pull out his staff and beat him; but he stopped, thinking: “I remember Bajie asking the Gold Star: three old demons, he said, and forty-seven or forty-eight thousand little ones. Little demons like this—even a few myriads more do not matter. What I do not know is how great the arts of these three old demons are. Let me question him first; there is no hurry to fight.”
Good Great Sage! And how do you think he went about his questioning? He hopped off the demon's cap, stuck fast on a tree top, and let the little demon walk some steps ahead. Then he spun round, and changed himself into a little demon too, clattering the watchboard, swinging the bell, shouldering the banner, dressed just the same, only some three or five inches taller, muttering the same words. He caught up, calling: “Fellow walker, wait for me.” The little demon turned: “Where do you come from?” The Pilgrim laughed: “Fine fellow! Do you not know your own household?” The little demon said: “There is no such one in my house.” The Pilgrim said: “How is there no me? Look again.” The little demon said: “A strange face—I do not know you, I do not know you.” The Pilgrim said: “No wonder the face is strange. I tend the fire; you have seen little of me.” The little demon shook his head: “No, no. Even the fire-tending brothers in our cave have no such pointed mouth.” The Pilgrim thought: “This mouth of mine has turned a bit too pointed.” He lowered his head, covered his mouth with his hand, and kneaded it: “My mouth is not pointed.” And truly it was pointed no more. The little demon said: “Just now your mouth was pointed; how is it not pointed after one kneading? Suspicious fellow, hard to place—not one of my house. Goodbye, goodbye—doubtful, doubtful. Our king's house law is very strict: fire-tenders mind the fire, and mountain patrols mind the mountain. Would he have you tend the fire and patrol the mountain too?” The Pilgrim, quick of tongue, turned it: “You do not know. The king saw how well I tended the fire and promoted me to patrol the mountain.”
The little demon said: “Well then. We who patrol the mountain go in squads of forty, ten squads to the four hundred, each with his own face and years, each his own name and rank. For fear we should mix up the squads and spoil the roll call, the king gave each of us a tag for a token. Have you a tag?” Now the Pilgrim, having copied his dress and his errand, had changed after his likeness, but since he had never seen his tag he had none on him. Good Great Sage! He did not say he had none, but answered full-mouthed: “How would I have no tag? Only mine is newly issued. Let me see yours.” The little demon, knowing nothing of the trap, lifted his clothes: against his skin hung a gold-lacquered tag on a green silk cord, and he pulled it out for the Pilgrim to see. The Pilgrim saw on the back of the tag the golden words “Terror of All Demons,” and on the face three characters in the true hand: “Little Wind-Darter.” He thought to himself: “Say no more: whoever patrols the mountain must have a ‘Wind’ to land his name on.” He said: “Walk on past with your clothes down; I will fetch my tag for you to see.” He turned, pulled out a small hair from the tip of his tail, pinched it, and cried, “Change!” It became a gold-lacquered tag too, strung on a green silk cord, bearing three characters in the true hand: “Chief Wind-Darter.” He brought it out and let him look. The little demon was greatly startled: “All of us are called Little Wind-Darter—how is it you are called some Chief Wind-Darter?” The Pilgrim, whose way was to carry a thing to its end and fit his words to it, said: “You truly do not know. The king saw how well I tended the fire, raised me to patrol the wind, and gave me a new tag too, calling me Chief Patrol-Wind, to have charge of your whole squad of forty brothers.” The little demon heard and hastened to salute: “Officer, officer! Newly appointed, so of course a strange face—forgive my forward words.” The Pilgrim returned the bow, laughing: “I do not blame you—only one thing: the meeting money is owed. Each man brings out five taels, and that settles it.” The little demon said: “Officer, do not be in haste. Let me go to the southern ridge and gather my whole squad, and pay up in a lump.” The Pilgrim said: “In that case I will go with you.” The little demon truly went in front, the Great Sage following.
A few li on, they came suddenly upon a brush-handle peak. Why is it called Brush-Handle Peak? From the mountaintop there grows out a spire four or five zhang high, like a brush set in a stand—hence the name. The Pilgrim came to its side, cocked his tail, and jumped up to sit on the point of the peak, calling: “Wind-Darters, all come over!” The little Wind-Darters below bowed: “Officer, at your service.” The Pilgrim said: “Do you know why the king sent me out?” The little demons said: “We do not.” The Pilgrim said: “The king means to eat the Tang monk, but he fears the Pilgrim Sun's powers are vast. They say he can change his shape; he may turn into a Little Wind-Darter and come here to feel out the road and fish for news. So I was made Chief Wind-Darter, to inspect whether your squad has any false ones in it.” The little Wind-Darters answered in a chorus: “Officer, we are all true.” The Pilgrim said: “If you are true, then—what powers has the king? Do you know?” The little demon said: “I know.” The Pilgrim said: “You know? Tell me quickly, and I will listen. If your telling squares with mine, you are true; if it is off by a hair, you are false, and I will surely seize you and take you to the king for judgment.” The little Wind-Darter, seeing him sit so high, put on his wise looks and bellow his orders, had no choice but to speak the truth: “My king's powers are vast and his arts mighty: with one gulp he once swallowed a hundred thousand celestial soldiers.” The Pilgrim heard and spat: “You are false.” The little Wind-Darter panicked: “Officer, my lord, I am true—why call me false?” The Pilgrim said: “If you are true, why talk nonsense? How big is the king's body, to swallow a hundred thousand celestial soldiers in one gulp?” The little demon said: “So you do not know, officer. My king can change his shape: when he wants to be big he can prop up the vault of heaven; when small, no bigger than a rapeseed. That year, when the Queen Mother held the Peach Banquet and invited all the immortals, no invitation card came to him. My king meant to contest heaven itself, and the Jade Emperor sent a hundred thousand celestial troops to quell him. My king changed into his dharma body, opened his great mouth wide as a city gate, and swallowed them up with all his force. The celestial soldiers dared not give battle, and shut the South Heaven Gate. So it is said: one gulp swallowed a hundred thousand soldiers.” The Pilgrim heard and laughed in himself: “If it is feats of the mouth we speak of, Old Sun has done that too.” He answered aloud: “And what powers has the second king?” The little demon said: “The second king stands three zhang tall, with silkworm brows and phoenix eyes, a beauty's voice and flat teeth, a nose like a flood dragon. When he fights with a man, one sweep of that nose and—even a man of iron back and bronze body—his soul is gone and his spirit spent.” The Pilgrim said: “A demon that noses men up is easy enough to take.” He answered aloud again: “And how many arts has the third king?” The little demon said: “My third king is no monster of the common world: his name is the Peng of the Cloud Road of Ten Thousand Li. When he moves, he wheels the wind and drives the sea, shakes the north and bends it toward the south. He carries with him a treasure called the vase of the twin breaths of yin and yang: put a man in that vase, and in a watch and three quarters he melts to juice.”
At this the Pilgrim's heart jumped in secret: “The demons I do not fear—but I must watch out for that vase.” He answered aloud: “The powers of the three kings you have told me well, and they match what I know. But which of the kings means to eat the Tang monk?” The little demon said: “Officer, you do not know?” The Pilgrim shouted: “I know rather more than you. It is because you lot do not know the bottom of things that I was charged to question you closely.” The little demon said: “My eldest king and second king have long lived in the Lion-Camel Cave on Lion-Camel Ridge. The third king does not live here; his old home is some four hundred li west and down of this. There stands a city there called the Lion-Camel Kingdom. Five hundred years ago he ate the king of that city and all its civil and military officers, and the men and women of the whole city, great and small, he ate clean up—so he took the country for his own. Now it is all demons. Some year or other he learned that the eastern land of Tang had sent a monk to the Western Heaven to fetch scriptures, and that this Tang monk is a good man refined through ten lifetimes: whoever eats one piece of his flesh will lengthen his years and live without old age. But because he feared that one disciple of his, the Pilgrim Sun, was terribly dangerous, and feared one demon alone could hardly manage it, he came straight here and swore brotherhood with my two kings, of one heart and one mind, to gang up and catch that Tang monk.”
The Pilgrim heard, and rage filled his heart: “What an unmannerly brazen demon. I am escorting the Tang monk to his true fruit—how dare they scheme to eat my man?” With a grind of his steel teeth he drew out the iron staff, leaped down from the peak, and brought the staff down once on the little demon's head—poor wretch, pounded flat as a meat ball. Seeing what he had done, he could not bear it: “Ah! He meant well, telling me all his household talk—and I ended him at one blow? Well, well; done is done.” Good Great Sage! Only because his master's road was blocked had he been driven to this deed. He untied the tag and hung it at his own waist, shouldered the “command” banner on his back, hung the bell at his waist, clattered the watchboard in his hand; against the wind he pinched the spell-sign, murmured a charm, shook himself once, and changed into the very likeness of Little Wind-Darter. Then he strode back along the old road to look for the cave, to sound out the truth of those three old demon kings. And it is truly said:
A thousand transformations—the Handsome Monkey King; ten thousand leaps and turns—true prowess!
He pushed into the deep mountains, following the old road. As he went he heard suddenly the shouting of men and neighing of horses. He raised his eyes: at the mouth of the Lion-Camel Cave some ten thousand little demons stood in ranks with spears, swords, and halberds, banners and flags streaming. The Great Sage rejoiced in secret: “What Li Changgeng said was no idle word—no idle word indeed.” Now the ranks stood in some order: two hundred and fifty made one great company. Seeing forty motley tall flags streaming in the wind, he knew there were ten thousand men and horses. And he thought to himself: “Old Sun has changed into Little Wind-Darter. Once inside, if the old demon questions me about the mountain patrol, I will answer as occasion serves. But if my words slip once and he knows me, how do I get out? If I run for the door, the gate guard will block me—how do I pass the gate? To take the demon kings in the cave I must first clear away the host before the gate.” And how, do you think, would he clear the host? Good Great Sage! He thought: “That old demon never met me, yet he knows Old Sun's name. Let me lean on this name of mine, ride my prestige, and talk big, and see if I cannot scare them. If the souls of the middle land truly have their lot and their share, and the scriptures are to be fetched home, then a few heroic words of mine this once will scare off those demons before the gate; but if the souls of men have no lot and no share, and the true scriptures cannot be fetched, then though my words opened lotus flowers, they would not rid the west of the sprites outside this cave.” Heart asked mouth, mouth asked heart; the plan fixed, watchboard clattering, bell swinging, he pushed straight for the mouth of the Lion-Camel Cave. The little demons of the front camp stopped him at once: “Little Wind-Darter is come?” The Pilgrim made no answer but walked on with head down.
At the second camp he was seized again: “Little Wind-Darter is come?” The Pilgrim said: “Come.” The demons said: “You went to patrol this morning—did you meet any such Pilgrim Sun?” The Pilgrim said: “I met him. He is there whetting his great club.” The demons were afraid: “What does he look like? What club is he whetting?” The Pilgrim said: “He crouches by the ravine like an open-road god; stood up, he would be ten zhang and more. In his hand an iron rod, a great club thick as a bowl; on the stone crag he scoops a handful of water, whets it, and mutters: ‘O club! All this while I never brought you out to show your powers; this trip I will beat to death ten myriad demons for you, and kill those three demon kings to sacrifice to you.’ Once he has whetted it bright, he will beat your ten myriad sprites dead before your gate first.” The little demons heard and every heart shook and gall trembled, souls streaming, spirits flying. The Pilgrim said again: “Friends, the Tang monk's flesh is not many catties, and none of it would fall to us—why should we carry this vat for him? Better we scatter, each his own way.” The demons all said: “Well said. Let us each look to our own lives,” and with a whoosh, a clamor, they were gone—for they were wolves and tigers, panthers and leopards, walking beasts and flying fowl. This was not the Pilgrim's few peddler's words—it was the songs of Chu scattering eight thousand soldiers.
The Pilgrim rejoiced in secret: “Good! The old demon's men are scattered. To leave at a word—how dare they meet him face to face? Inside, this same line will serve; but if I slip once, and one or two of those little demons who just left have sneaked back in to listen, the news will leak.” Look at him, his purpose set for the ancient cave, his courage mustered for the deep gate:
But what weal or woe would meet him when he faced that old demon king? Listen to the next chapter to find out.
Chapter 75
Traditional Chinese
第七十五回 心猿鑽透陰陽體 魔主還歸大道真
卻說孫大聖進於洞口，兩邊觀看。只見：
骷髏若嶺，骸骨如林。人頭髮屣成氈片，人皮肉爛作泥塵。人筋纏在樹上，乾焦晃亮如銀。真個是尸山血海，果然腥臭難聞。東邊小妖，將活人拿了剮肉；西下潑魔，把人肉鮮煮鮮烹。若非美猴王如此英雄膽，第二個凡夫也進不得他門。
不多時，行入二層門裡看時，呀！這裡卻比外面不同：清奇幽雅，秀麗寬平；左右有瑤草仙花，前後有喬松翠竹。又行七八里遠近，才到三層門。閃著身，偷著眼看處，那上面高坐三個老妖，十分獰惡。中間的那個生得：
鑿牙鋸齒，圓頭方面。聲吼若雷，眼光如電。仰鼻朝天，赤眉飄焰。但行處，百獸心慌；若坐下，群魔膽戰。這一個是獸中王青毛獅子怪。
左手下那個生得：
鳳目金睛，黃牙粗腿。長鼻銀毛，看頭似尾。圓額皺眉，身軀磊磊。細聲如窈窕佳人，玉面似牛頭惡鬼。這一個是藏齒修身多年的黃牙老象。
右手下那一個生得：
金翅鯤頭，星睛豹眼。振北圖南，剛強勇敢。變生翱翔，鷃笑龍慘。摶風翮百鳥藏頭，舒利爪諸禽喪膽。這個是雲程九萬的大鵬鵰。
那兩下列著有百十大小頭目，一個個全裝披掛，介冑整齊，威風凜凜，殺氣騰騰。
行者見了，心中歡喜，一些兒不怕，大踏步徑直進門，把梆鈴卸下，朝上叫聲：「大王。」三個老魔笑呵呵問道：「小鑽風，你來了？」行者應聲道：「來了。」「你去巡山，打聽孫行者的下落何如？」行者道：「大王在上，我也不敢說起。」老魔道：「怎麼不敢說？」行者道：「我奉大王命，敲著梆鈴，正然走處，猛擡頭，只看見一個人，蹲在那裡磨杠子，還像個開路神，若站將起來，足有十數丈長短。他就著那澗崖石上，抄一把水，磨一磨，口裡又念一聲，說他那杠子到此還不曾顯個神通，他要磨明，就來打大王。我因此知他是孫行者，特來報知。」
那老魔聞此言，渾身是汗，諕得戰呵呵的道：「兄弟，我說莫惹唐僧。他徒弟神通廣大，預先作了準備，磨棍打我們，卻怎生是好？」教：「小的們，把洞外大小俱叫進來，關了門，讓他過去罷。」那頭目中有知道的報：「大王，門外小妖已都散了。」老魔道：「怎麼都散了？想是聞得風聲不好也。快早關門，快早關門。」眾妖乒乓把前後門盡皆牢拴緊閉。
行者自心驚道：「這一關了門，他再問我家長裡短的事，我對不來，卻不弄走了風，被他拿住？且再諕他一諕，教他開著門，好跑。」又上前道：「大王，他還說得不好。」老魔道：「他又說甚麼？」行者道：「他說拿大大王剝皮，二大王剮骨，三大王抽筋。你們若關了門，不出去啊，他會變化，一時變了個蒼蠅兒，自門縫裡飛進，把我們都拿出去，卻怎生是好？」老魔道：「兄弟們仔細。我這洞裡，遞年家沒個蒼蠅，但是有蒼蠅進來，就是孫行者。」行者暗笑道：「就變個蒼蠅諕他一諕，好開門。」大聖閃在傍邊，伸手去腦後拔了一根毫毛，吹一口仙氣，叫：「變！」即變做一個金蒼蠅，飛去望老魔劈臉撞了一頭。那老怪慌了道：「兄弟，不停當，那話兒進門來了。」驚得那大小群妖，一個個丫鈀掃帚，都上前亂撲蒼蠅。
這大聖忍不住，赥赥的笑出聲來。乾淨他不宜笑，這一笑笑出原嘴臉來了。卻被那第三個老妖魔跳上前，一把扯住道：「哥哥，險些兒被他瞞了。」老魔道：「賢弟，誰瞞誰？」三怪道：「剛才這個回話的小妖不是小鑽風，他就是孫行者。必定撞見小鑽風，不知是他怎麼打殺了，卻變化來哄我們哩。」行者慌了道：「他認得我了。」即把手摸摸，對老怪道：「我怎麼是孫行者？我是小鑽風，大王錯認了。」老魔笑道：「兄弟，他是小鑽風。他一日三次在面前點卯，我認得他。」又問：「你有牌兒麼？」行者道：「有。」擄著衣服，就拿出牌子。老怪一發認實道：「兄弟，莫屈了他。」三怪道：「哥哥，你不曾看見他？他才子閃著身笑了一聲，我見他就露出個雷公嘴來。見我扯住時，他又變作個這等模樣。」叫：「小的們，拿繩來。」眾頭目即取繩索。
三怪把行者扳翻倒，四馬攢蹄綑住。揭起衣裳看時，足足是個弼馬溫。原來行者有七十二般變化，若是變飛禽、走獸、花木、器皿、昆蟲之類，卻就連身子滾去了；但變人物，卻只是頭臉變了，身子變不過來。果然一身黃毛，兩塊紅股，一條尾巴。老妖看著道：「是孫行者的身子，小鑽風的臉皮。是他了。」教：「小的們，先安排酒來，與你三大王遞個得功之杯。既拿倒了孫行者，唐僧坐定是我們口裡食也。」三怪道：「且不要吃酒。孫行者溜撒，他會逃遁之法，只怕走了。教小的們擡出瓶來，把孫行者裝在瓶裡，我們才好吃酒。」
老魔大笑道：「正是，正是。」即點三十六個小妖，入裡面開了庫房門，擡出瓶來。你說那瓶有多大？只得二尺四寸高。怎麼用得三十六個人擡？那瓶乃陰陽二氣之寶，內有七寶八卦、二十四氣，要三十六人，按天罡之數，才擡得動。不一時，將寶瓶擡出，放在三層門外，展得乾淨，揭開蓋。把行者解了繩索，剝了衣服，就著那瓶中仙氣，颼的一聲，吸入裡面，將蓋子蓋上，貼了封皮。卻去吃酒道：「猴兒今番入我寶瓶之中，再莫想那西方之路。若還能夠拜佛求經，除是轉背搖車，再去投胎奪舍是。」你看那大小群妖，一個個笑呵呵，都去賀功不題。
卻說大聖到了瓶中，被那寶貝將身束得小了，索性變化，蹲在當中。半晌，那邊蔭涼，忽失聲笑道：「這妖精外有虛名，內無實事。怎麼告訴人說這瓶裝了人，一時三刻，化為膿血？若似這般涼快，就住上七八年也無事。」咦！大聖原來不知那寶貝根由：假若裝了人，一年不語，一年蔭涼；但聞得人言，就有火來燒了。大聖未曾說完，只見滿瓶都是火焰。幸得他有本事，坐在中間，捻著避火訣，全然不懼。耐到半個時辰，四週圍鑽出四十條蛇來咬。行者掄開手，抓將過來，盡力氣一揝，揝做八十段。少時間，又有三條火龍出來，把行者上下盤遶，著實難禁。自覺慌張無措道：「別事好處，這三條火龍難為。再過一會不出，弄得火氣攻心，怎了？」他想道：「我把身子長一長，券破罷。」好大聖，捻著訣，念聲咒，叫：「長！」即長了丈數高下。那瓶緊靠著身，也就長起去。他把身子往下一小，那瓶兒也就小下來了。行者心驚道：「難難難。怎麼我長他也長，我小他也小？如之奈何？」說不了，孤拐上有些疼痛。急伸手摸摸，卻被火燒軟了。自己心焦道：「怎麼好？孤拐燒軟了，弄做個殘疾之人了。」忍不住吊下淚來。這正是：
遭魔遇苦懷三藏，著難臨危慮聖僧。
道：「師父啊！當年皈正，蒙觀音菩薩勸善，脫離天災。我與你苦歷諸山，收殄多怪，降八戒，得沙僧，千辛萬苦，指望同證西方，共成正果。何期今日遭此毒魔，老孫誤入於此，傾了性命，撇你在半山之中，不能前進。想是我昔日名高，故有今朝之難。」
正此悽愴，忽想起：「菩薩當年在蛇盤山曾賜我三根救命毫毛，不知有無，且等我尋一尋看。」即伸手渾身摸了一把，只見腦後有三根毫毛，十分挺硬。忽喜道：「身上毛都如彼軟熟，只此三根如此硬槍，必然是救我命的。」即便咬著牙，忍著疼，拔下毛，吹口仙氣，叫：「變！」一根即變作金鋼鑽，一根變作竹片，一根變作綿繩。扳張篾片弓兒，牽著那鑽，照瓶底下颼颼的一頓鑽，鑽成一個眼孔，透進光亮。喜道：「造化，造化，卻好出去也。」才變化出身，那瓶復蔭涼了。怎麼就涼？原來被他鑽了，把陰陽之氣泄了，故此遂涼。
好大聖，收了毫毛，將身一小，就變做個蟭蟟蟲兒，十分輕巧，細如鬚髮，長似眉毛，自孔中鑽出且還不走，徑飛在老魔頭上釘著。那老魔正飲酒，猛然放下杯兒道：「三弟，孫行者這回化了麼？」三魔笑道：「還到此時哩？」老魔教傳令擡上瓶來。那下面三十六個小妖即便擡瓶，瓶就輕了許多。慌得眾小妖報道：「大王，瓶輕了。」老魔喝道：「胡說，寶貝乃陰陽二氣之全功，如何輕了？」內中有一個勉強的小妖，把瓶提上來道：「你看這不輕了？」老魔揭蓋看時，只見裡面透亮，忍不住失聲叫道：「這瓶裡空者控也。」大聖在他頭上，也忍不住道一聲「我的兒啊，颼者走也。」眾怪聽見道：「走了，走了。」即傳令：「關門，關門。」
那行者將身一抖，收了剝去的衣服，現本相，跳出洞外，回頭罵道：「妖精不要無禮。瓶子鑽破，裝不得人了，只好拿來出恭。」喜喜歡歡，嚷嚷鬧鬧，踏著雲頭，徑轉唐僧處。那長老正在那裡撮土為香，望空禱祝。行者且停雲頭，聽他禱祝甚的。那長老合掌朝天道：
「祈請雲霞眾位仙，六丁六甲與諸天。願保賢徒孫行者，神通廣大法無邊。」
大聖聽得這般言語，更加努力，收斂雲光，近前叫道：「師父，我來了。」長老攙住道：「悟空，勞碌。你遠探高山，許久不回，我甚憂慮。端的這山中有何吉凶？」行者笑道：「師父，才這一去，一則是東土眾生有緣有分，二來是師父功德無量無邊，三也虧弟子法力。」將前項妝鑽風、陷瓶裡及脫身之事，細陳了一遍。「今得見尊師之面，實為兩世之人也。」長老感謝不盡道：「你這番不曾與妖精賭鬥麼？」行者道：「不曾。」長老道：「這等保不得我過山了？」行者是個好勝的人，叫喊道：「我怎麼保你過山不得？」長老道：「不曾與他見個勝負，只這般含糊，我怎敢前進。」大聖笑道：「師父，你也忒不通變。常言道：『單絲不線，孤掌難鳴。』那魔三個，小妖千萬，教老孫一人怎生與他賭鬥？」長老道：「寡不敵眾，是你一人也難處。八戒、沙僧他也都有本事，教他們都去，與你協力同心，掃淨山路，保我過去罷。」行者沉吟道：「師言最當。著沙僧保護你，著八戒跟我去罷。」那獃子慌了道：「哥哥沒眼色。我又粗夯，無甚本事，走路扛風，跟你何益？」行者道：「兄弟，你雖無甚本事，好道也是個人。俗云：『放屁添風。』你也可壯我些膽氣。」八戒道：「也罷，也罷，望你帶挈帶挈。但只急溜處，莫捉弄我。」長老道：「八戒在意，我與沙僧在此。」
那獃子抖擻神威，與行者縱著狂風，駕著雲霧，跳上高山，即至洞口。早見那洞門緊閉，四顧無人。行者上前，執鐵棒，厲聲高叫道：「妖怪開門！快出來與老孫打耶。」那洞裡小妖報入。老魔心驚膽戰道：「幾年都說猴兒狠，話不虛傳果是真。」二老怪在傍問道：「哥哥怎麼說？」老魔道：「那行者早間變小鑽風混進來，我等不能相識，幸三賢弟認得，把他裝在瓶裡，他弄本事，鑽破瓶兒，卻又攝去衣服走了。如今在外叫戰，誰敢與他打個頭仗？」更無一人答應。又問，又無人答，都是那裝聾推啞。老魔發怒道：「我等在西方大路上忝著個醜名，今日孫行者這般藐視，若不出去與他見陣，也低了名頭。等我捨了這老性命去與他戰上三合。三合戰得過，唐僧還是我們口裡食；戰不過，那時關了門，讓他過去罷。」遂取披掛結束了，開門前走。
行者與八戒在門傍觀看，真是好一個怪物：
鐵額銅頭戴寶盔，盔纓飄舞甚光輝。輝輝掣電雙睛亮，亮亮鋪霞兩鬢飛。勾爪如銀尖且利，鋸牙似鑿密還齊。身披金甲無絲縫，腰束龍絛有見機。手執鋼刀明晃晃，英雄威武世間稀。一聲吆喝如雷震，問道「敲門者是誰」？
大聖轉身道：「是你孫老爺齊天大聖也。」老魔笑道：「你是孫行者？大膽潑猴，我不惹你，你卻為何在此叫戰？」行者道：「『有風方起浪，無潮水自平。』你不惹我，我好尋你？只因你狐群狗黨，結為一夥，算計吃我師父，所以來此施為。」老魔道：「你這等雄糾糾的嚷上我門，莫不是要打麼？」行者道：「正是。」老魔道：「你休猖獗。我若調出妖兵，擺開陣勢，搖旗擂鼓，與你交戰，顯得我是坐家虎，欺負你了。我只與你一個對一個，不許幫丁。」行者聞言，叫：「豬八戒走過，看他把老孫怎的？」那獃子真個閃在一邊。老魔道：「你過來，先與我做個樁兒，讓我盡力氣著光頭砍上三刀，就讓你唐僧過去；假若禁不得，快送你唐僧來，與我做一頓下飯。」行者聞言笑道：「妖怪，你洞裡若有紙筆，取出來，與你立個合同。自今日起，就砍到明年，我也不與你當真。」
那老魔抖擻威風，丁字步站定，雙手舉刀，望大聖劈頂就砍。這大聖把頭往上一迎，只聞扢扠一聲響，頭皮兒紅也不紅。那老魔大驚道：「這猴子好個硬頭兒！」大聖笑道：「你不知。老孫是：
生就銅頭鐵腦蓋，天地乾坤世上無。斧砍鎚敲不得碎，幼年曾入老君爐。四斗星官監臨造，二十八宿用工夫。水浸幾番不得壞，周圍扢搭板筋鋪。唐僧還恐不堅固，預先又上紫金箍。」
老魔道：「猴兒不要說嘴，看我這二刀來，決不容你性命。」行者道：「左右也只這般砍罷了。」老魔道：「猴兒，你不知這刀：
金火爐中造，神功百煉熬。鋒刃依三略，剛強按六韜。卻似蒼蠅尾，猶如白蟒腰。入山雲蕩蕩，下海浪滔滔。琢磨無遍數，煎熬幾百遭。深山古洞放，上陣有功勞。攙著你這和尚天靈蓋，一削就是兩個瓢。」
大聖笑道：「這妖精沒眼色，把老孫認做個瓢頭哩。也罷，誤砍誤讓，教你再砍一刀看怎麼。」
那老魔舉刀又砍，大聖把頭迎一迎，乒乓的劈做兩半個。大聖就地打個滾，變做兩個身子。那妖一見慌了，手按下鋼刀。豬八戒遠遠望見，笑道：「老魔好砍兩刀的，卻不是四個人了？」老魔指定行者道：「聞你能使分身法，怎麼把這法兒拿出在我面前使？」大聖道：「何為分身法？」老魔道：「為甚麼先砍你一刀不動，如今砍你一刀，就是兩個人？」大聖笑道：「妖怪，你切莫害怕。砍上一萬刀，還你二萬個人。」老魔道：「你這猴兒，你只會分身，不會收身。你若有本事收做一個，打我一棍去罷。」大聖道：「不許說謊，你要砍三刀，只砍了我兩刀。教我打一棍，若打了棍半，就不姓孫。」老魔道：「正是，正是。」
好大聖，就把身摟上來，打個滾，依然一個身子，掣棒劈頭就打。那老魔舉刀架住道：「潑猴無禮，甚麼樣個哭喪棒，敢上門打人？」大聖喝道：「你若問我這條棍，天上地下都有名聲。」老魔道：「怎見名聲？」他道：
「棒是九轉鑌鐵煉，老君親手爐中煅。禹王求得號神珍，四海八河為定驗。中間星斗暗鋪陳，兩頭箝裹黃金片。花紋密佈鬼神驚，上造龍紋與鳳篆。名號靈陽棒一條，深藏海藏人難見。成形變化要飛騰，飄颻五色霞光現。老孫得道取歸山，無窮變化多經驗。時間要大甕來粗，或小些微如鐵線。粗如南岳細如針，長短隨吾心意變。輕輕舉動彩雲生，亮亮飛騰如閃電。攸攸冷氣逼人寒，條條殺霧空中現。降龍伏虎謹隨身，天涯海角都遊遍。曾將此棍鬧天宮，威風打散蟠桃宴。天王賭鬥未曾贏，哪吒對敵難交戰。棍打諸神沒躲藏，天兵十萬都逃竄。雷霆眾將護靈霄，飛身打上通明殿。掌朝天使盡皆忙，護駕仙卿俱攪亂。舉棒掀翻北斗宮，回首振開南極院。金闕天皇見棍兇，特請如來與我見。兵家勝敗自如然，困苦災危無可辨。整整挨排五百年，虧了南海菩薩勸。大唐有個出家僧，對天發下洪誓願。枉死城中度鬼魂，靈山會上求經卷。西方一路有妖魔，行動甚是不方便。已知鐵棒世無雙，央我途中為侶伴。邪魔湯著赴幽冥，肉化紅塵骨化麵。處處妖精棒下亡，論萬成千無打算。上方擊壞斗牛宮，下方壓損森羅殿。天將曾將九曜追，地府打傷催命判。半空丟下振山川，勝如太歲新華劍。全憑此棍保唐僧，天下妖魔都打遍。」
那魔聞言，戰兢兢捨著性命，舉刀就砍；猴王笑吟吟使鐵棒前迎。他兩個先時在洞前撐持，然後跳起去，都在半空裡廝殺。這一場好殺：
天河定底神珍棒，棒名如意世間高。誇稱手段魔頭惱，大捍刀擎法力豪。門外爭持還可近，空中賭鬥怎相饒。一個隨心更面目，一個立地長身腰。殺得滿天雲氣重，遍野霧飄颻。那一個幾番立意吃三藏，這一個廣施法力保唐朝。都因佛祖傳經典，邪正分明恨苦交。
那老魔與大聖鬥經二十餘合，不分輸贏。
原來八戒在底下見他兩個戰到好處，忍不住掣鈀架風，跳將起去，望妖魔劈臉就築。那魔慌了。不知八戒是個虎頭性子，冒冒失失的諕人。他只道嘴長耳大，手硬鈀兇，敗了陣，丟了刀，回頭就走。大聖喝道：「趕上，趕上。」這獃子仗著威風，舉著釘鈀，即忙趕下怪去。老魔見他趕的相近，在坡前立定，迎著風頭，幌一幌現了原身，張開大口，就要來吞八戒。八戒害怕，急抽身往草裡一鑽，也管不得荊針棘刺，也顧不得刮破頭疼，戰兢兢的在草裡聽著梆聲。隨後行者趕到，那怪也張口來吞，卻中了他的機關，收了鐵棒，迎將上去，被老魔一口吞之。諕得個獃子在草裡囊囊咄咄的埋怨道：「這個弼馬溫，不識進退。那怪來吃你，你如何不走，反去迎他！這一口吞在肚中，今日還是個和尚，明日就是個大恭也。」那魔得勝而去，這獃子才鑽出草來，溜回舊路。
卻說三藏在那山坡下正與沙僧盼望，只見八戒喘呵呵的跑來。三藏大驚道：「八戒，你怎麼這等狼狽？悟空如何不見？」獃子哭哭啼啼道：「師兄被妖精一口吞下肚去了。」三藏聽言，諕倒在地，半晌間跌腳拳胸道：「徒弟呀，只說你善會降妖，領我西天見佛，怎知今日死於此怪之手。苦哉，苦哉！我弟子同眾的功勞，如今都化作塵土矣。」那師父十分苦痛。你看那獃子，他也不來勸解師父，卻叫：「沙和尚，你拿將行李來，我兩個分了罷。」沙僧道：「二哥，分怎的？」八戒道：「分開了，各人散火：你往流沙河，還去吃人；我往高老莊，看看我渾家。將白馬賣了，與師父買個壽器送終。」長老氣呼呼的聞得此言，叫皇天，放聲大哭。且不題。
卻說那老魔吞了行者，以為得計，徑回本洞，眾妖迎問出戰之功。老魔道：「拿了一個來了。」二魔喜道：「哥哥拿的是誰？」老魔道：「是孫行者。」二魔道：「拿在何處？」老魔道：「被我一口吞在腹中哩。」第三個魔頭大驚道：「大哥啊，我就不曾吩咐你，孫行者不中吃。」那大聖在肚裡道：「忒中吃，又禁饑，再不得餓。」慌得那小妖道：「大王，不好了，孫行者在你肚裡說話哩。」老魔道：「怕他說話，有本事吃了他，沒本事擺佈他不成？你們快去燒些鹽白湯，等我灌下肚去，把他噦出來，慢慢的煎了吃酒。」小妖真個沖了半盆鹽湯。老怪一飲而乾，洼著口，著實一嘔；那大聖在肚裡生了根，動也不動。卻又攔著喉嚨，往外又吐，吐得頭暈眼花，黃膽都破了；行者越發不動。老魔喘息了，叫聲：「孫行者，你不出來？」行者道：「早哩，正好不出來哩！」老魔道：「你怎麼不出？」行者道：「你這妖精甚不通變。我自做和尚，十分淡薄，如今秋涼，我還穿個單直裰。這肚裡倒暖，又不透風，等我住過冬才好出來。」
眾妖聽說，都道：「大王，孫行者要在你肚裡過冬哩。」老魔道：「他要過冬，我就打起禪來，使個搬運法，一冬不吃飯，就餓殺那弼馬溫。」大聖道：「我兒子，你不知事。老孫保唐僧取經，從廣裡過，帶了個摺疊鍋兒，進來煮雜碎吃。將你這裡邊的肝、腸、肚、肺，細細兒受用，還夠盤纏到清明哩。」那二魔大驚道：「哥啊，這猴子他幹得出來。」三魔道：「哥啊，吃了雜碎也罷，不知在那裡支鍋？」行者道：「三叉骨上好支鍋。」三魔道：「不好了，假若支起鍋，燒動火煙，煼到鼻孔裡，打嚏噴麼？」行者笑道：「沒事，等老孫把金箍棒往頂門裡一搠，搠個窟窿：一則當天窗，二來當煙洞。」
老魔聽說，雖說不怕，卻也心驚，只得硬著膽叫：「兄弟們，莫怕。把我那藥酒拿來，等我吃幾鍾下去，把猴兒藥殺了罷。」行者暗笑道：「老孫五百年前大鬧天宮時，吃老君丹、玉皇酒、王母桃及鳳髓龍肝，那樣東西我不曾吃過？是甚麼藥酒，敢來藥我？」那小妖真個將藥酒篩了兩壺，滿滿斟了一鍾，遞與老魔。老魔接在手中，大聖在肚裡就聞得酒香，道：「不要與他吃。」好大聖，把頭一扭，變做個喇叭口子，張在他喉嚨之下。那怪嘓的嚥下，被行者嘓的接吃了。第二鍾嚥下，被行者嘓的又接吃了。一連吃了七八鍾，都是他接吃了。老魔放下鍾道：「不吃了。這酒常時吃兩鍾，腹中如火；卻才吃了七八鍾，臉上紅也不紅！」
原來這大聖吃不多酒，接了他七八鍾吃了，在肚裡撒起酒風來：不住的支架子、跌四平、踢飛腳、抓住肝花打鞦韆、豎蜻蜓、翻根頭、亂舞。那怪物疼痛難禁，倒在地下。
畢竟不知死活如何，且聽下回分解。
English
The Mind-Monkey Drills Through the Body of Yin and Yang; the Demon Lord Is Returned to the Truth of the Great Way
Now the Great Sage Sun came to the mouth of the cave and looked on either side. He saw:
Skulls like ridges; bones like a forest. Human hair felted into mats; human skin and flesh rotted to mud and dust.Human tendons wound about the trees, dried and glistening like silver.Truly mountains of corpses and seas of blood; truly a stench of gore past bearing.On the east little demons seized living men and carved their flesh; on the west brazen demons boiled and stewed human meat, fresh from the kill.Had the Handsome Monkey King not such a hero's gall, no second mortal could ever have passed his gate.
In a moment he had walked in through the second gate and looked—and ah! here all was different from outside: quiet and elegant, secluded and refined; graceful, spacious, level; to left and right jasper grasses and immortal flowers; before and behind tall pines and kingfisher bamboo. He walked another seven or eight li before reaching the third gate. Slipping aside, he stole a look: there on high sat three old demons, savage to see. The one in the middle was made like this:
Chiseled teeth, saw-jagged fangs; a round head, a square face. A roar like thunder; eyes flashing like lightning.Nostrils tilted toward the sky; red brows streaming flame.Where he walks, the hundred beasts panic in their hearts; when he sits, the demon host trembles with fear.This was the blue-maned lion demon, king of beasts.
On the left hand sat one made like this:
Phoenix eyes, gold-pupiled; yellow tusks, thick legs. A long trunk and silver hair, his head looking like his tail.A round brow, knitted brows; a massive, towering frame.A thin voice like a graceful beauty; a jade face like an ox-headed devil.This was the yellow-tusked old elephant, who had hidden his tusks and cultivated himself for years.
At the right hand sat one made like this:
Gold wings and a kun-fish head; star pupils and leopard eyes. He shakes the north and plots toward the south, hardy and bold.His transformations wheel in soaring flight; the quail mocks, the dragon grieves.He beats the wind with his wings, and a hundred birds hide their heads; he spreads his sharp claws, and all the feathered kind lose heart.This was the great peng roc of the cloud road of ninety thousand li.
Below them, on either side, stood a hundred or more officers, great and small, every one in full armor, harness in good order, awful in their splendor, their killing air mounting like smoke.
The Pilgrim saw and his heart leapt—not a whit afraid—and he strode straight in through the gate, put down the watchboard and bell, and called up: “Your Majesty.” The three old demons asked, chuckling: “Little Wind-Darter, you are back?” The Pilgrim answered: “Back.” “You went to patrol the mountain—what of your search for the Pilgrim Sun's whereabouts?” The Pilgrim said: “Your Majesty, I dare hardly speak of it.” The old demon said: “Why dare you not speak?” The Pilgrim said: “Carrying out Your Majesty's orders, I was clattering the watchboard and swinging the bell, going along, when suddenly I looked up and saw a man crouching there whetting a great club, like an open-road god; stood up, he would be ten zhang and more. He scooped water from the rock of the ravine, whetted it, and muttered that his club had never yet shown its powers, and that once whetted bright he would come and beat Your Majesty. So I knew him for the Pilgrim Sun, and came specially to report.”
The old demon heard, and sweat bathed his body; trembling he cried: “Brothers! Did I not say: do not touch the Tang monk? His disciple's powers are vast; he has made his preparations, and is whetting his staff to beat us—what are we to do?” He ordered: “Little ones, call in all our demons great and small from outside the cave, shut the gates, and let him pass.” Among the officers one who knew reported: “Your Majesty, the little demons outside have already scattered.” The old demon said: “How have they all scattered? No doubt they smelled the wind was bad. Shut the gates quickly, shut the gates quickly!” And the demons, with a clatter, barred and bolted the front and back gates fast.
The Pilgrim's heart jumped: “Once the gates are shut, if he questions me about household matters and I cannot answer, will I not have leaked the business and be taken? Better scare him once more, and have him leave the gates open, so I can run.” He stepped forward: “Your Majesty, he said more.” The old demon said: “What more?” The Pilgrim said: “He said he would take Your Majesty and strip your skin, take the second king and carve his bones, take the third king and draw his sinews. If you shut your gates and stay inside—he can change his shape; in a moment he can turn into a little fly, fly in through the crack of the door, and carry us all off. What then?” The old demon said: “Brothers, be careful. In this cave of mine, year after year, there has never been a fly; if a fly comes in, it is the Pilgrim Sun.” The Pilgrim laughed in himself: “Then I will turn into a fly and scare him, and get the gates open.” The Great Sage slipped aside, reached behind his head, plucked one hair, blew on it a breath of immortal air, and cried, “Change!” It became a golden fly, which flew and dashed itself full in the old demon's face. The old monster panicked: “Brothers, it is bad—the thing has entered the gate!” And the demons great and small were so alarmed that every one snatched up rakes and brooms and pelted forward swatting at the fly.
The Great Sage could not contain himself and burst out laughing. It was just his luck that he was the one man who should not laugh: this laugh laughed his old face back. The third old demon sprang forward, seized him, and cried: “Brother, he all but fooled us.” The old demon said: “Good brother—who is fooling whom?” The third said: “That little demon who just reported is no Little Wind-Darter: he is the Pilgrim Sun. He must have met Little Wind-Darter, killed him somehow, and changed himself to fool us.” The Pilgrim panicked: “He knows me.” He felt his face with his hand and said to the old monster: “How am I the Pilgrim Sun? I am Little Wind-Darter; Your Majesty mistakes me.” The old demon laughed: “Brother, he is Little Wind-Darter. He reports three times a day before me; I know him.” He asked again: “Have you your tag?” The Pilgrim said: “I have.” He gathered up his clothes and brought out the tag. The old monster was all the more certain: “Brother, do not wrong him.” The third said: “Brother, did you not see him? Just now he slipped aside and laughed, and I saw the Thunder God's beak show through. When I seized him, he changed into this shape again.” He called: “Little ones, bring ropes!” The officers brought cords.
The third demon threw the Pilgrim down and bound him hog-tied, four limbs together. They lifted his clothes and looked: a true Keeper of Heavenly Horses. Now the Pilgrim had seventy-two transformations: when he changed into birds, beasts, flowers, trees, vessels, or insects, his whole body rolled into it; but when he changed into a person, only the head and face changed, and the body would not. And so: a body all yellow hair, two red haunches, and a tail. The old demon looked and said: “The Pilgrim Sun's body with Little Wind-Darter's face—it is he.” He ordered: “Little ones, set out wine first, and drink a victor's cup with your third king. With the Pilgrim Sun taken, the Tang monk is food in our mouths, certain.” The third said: “Let the wine wait. The Pilgrim Sun is quick and slippery, and knows the art of escape—no telling when he may slip away. Have the little ones bring out the vase and seal the Pilgrim Sun inside it; then we can drink at ease.”
The old demon laughed aloud: “Just so, just so.” He picked thirty-six little demons to go inside, open the storeroom, and carry out the vase. How big do you suppose it was? Only two feet four inches high. Why would it take thirty-six men to carry? The vase was the treasure of the twin breaths of yin and yang, holding within it the seven treasures, the eight trigrams, and the twenty-four airs; it took thirty-six men, the number of the heavenly gang, to move it. In a moment the treasure vase was carried out and set beyond the third gate, wiped clean, its lid raised. They loosed the Pilgrim's cords, stripped off his clothes, and at the breath of immortal air from the vase—whish!—he was sucked inside; the lid was clapped on and sealed with paper. They went off to their wine, saying: “Monkey, now you are inside my treasure vase—think no more of the road west. If you are ever to worship the Buddha and seek scriptures, you must first turn your back, rock a cradle, and go cast yourself into a new womb.” And look at the demons great and small, every one chuckling as they went to offer congratulations—no more of that.
Now the Great Sage, inside the vase, was shrunk small by the treasure; he changed at will and squatted in the middle. After a while, finding it cool and shady, he laughed out suddenly: “This demon has an empty name and nothing inside. Why tell men that whoever is put in this vase melts to pus and blood in a watch and three quarters? As cool as this, I could lodge here seven or eight years and come to no harm.” Ah! The Great Sage did not know the treasure's secret: once a man was inside, a year of silence meant a year of coolness; but at the sound of a human voice, fire came to burn him. The Great Sage had not finished speaking when flame filled the vase. Happily he had his arts: sitting in the middle, he pinched the fire-avoiding sign and was not afraid at all. He bore it half a watch, and around the walls forty snakes bored out to bite him. The Pilgrim swung his hands, grabbed them in, and squeezed with all his might, squeezing them into eighty lengths. In a little while three fire dragons came out and wound about him, up and down—hard past bearing. He felt himself at a loss: “Other things can be managed; these three fire dragons are the trouble. If I do not get out soon and the fire attacks my heart, what then?” He thought: “Let me make my body long and burst the thing.” Good Great Sage! He pinched the spell-sign, murmured a charm, and cried, “Long!”—and grew some ten feet tall. But the vase, pressed to his body, grew with him. He made his body small again, and the vase shrank too. The Pilgrim's heart sank: “Hard, hard, hard. I grow and it grows; I shrink and it shrinks. What now?” Before the words were done, his ankle bones began to hurt. He felt them hastily: the fire had scorched them soft. He burned with anxiety: “What now? My ankle bones scorched soft—I am a crippled man.” Tears fell despite him. And it is truly said:
In demon-plight and bitterness he thought of Tripitaka; in peril and distress he feared for the holy monk.
He said: “Master! In those years I took the true refuge, won by the Bodhisattva Guanyin's good counsel, and escaped heaven's calamity. With you I have toiled over mountain after mountain, destroyed many monsters, won over Bajie and gained Sha Monk, through a thousand hardships and ten thousand pains, hoping to witness the West together and win the true fruit side by side. Who thought today I would meet so vile a demon—Old Sun straying in here, losing his life, leaving you on the flank of the mountain, unable to go on. I suppose my name stood too high in the old days, and so today's calamity has come.”
In the midst of his grief he suddenly remembered: “The Bodhisattva, that year at Snake-Coil Mountain, gave me three life-saving hairs. Are they on me or no? Let me search.” He reached out and felt over his whole body, and there behind his head were three hairs, standing out stiff and hard. He cried out gladly: “All the hairs of my body are soft and tame; only these three stand so hard and bristling—they must be the ones to save my life.” Gritting his teeth, bearing the pain, he plucked them out, blew on them a breath of immortal air, and cried, “Change!” One became a diamond drill, one a strip of bamboo, one a cotton cord. He bent the slat of bamboo into a bow, strung the drill on the cord, and drilled at the base of the vase, whish after whish, until he had bored a hole, and light shone through. He rejoiced: “Fortune, fortune! Now I can be out.” The moment his changed body slipped out, the vase turned cool again. How so? His drilling had let the breaths of yin and yang escape, and so it cooled.
Good Great Sage! He gathered back his hairs, made his body small, changed into a tiny cicada, light and nimble, fine as beard-hair, long as an eyebrow, and bored out through the hole. He did not leave, but flew straight and stuck on the old demon king's head. The old demon was at his wine; suddenly he set down his cup: “Third brother—has the Pilgrim Sun melted by now?” The third laughed: “By this hour? Surely!” The old demon ordered the word passed to bring up the vase. The thirty-six little demons below took hold to lift it—and the vase was far lighter. Alarmed, they reported: “Your Majesty, the vase is lighter.” The old demon shouted: “Nonsense! The treasure is the perfect work of the twin breaths of yin and yang—how could it be lighter?” One straining little demon hoisted it up: “Look—is this not lighter?” The old demon raised the lid and looked: light shone through from inside, and he could not help crying out: “The vase is empty—empty means hollow!” The Great Sage overhead could not help saying too: “My child—whish means gone!” The demons heard: “He is out, he is out!” and passed the word: “Shut the gates, shut the gates.”
The Pilgrim shook his body, took in his stripped clothes, showed his true form, leaped out beyond the cave, and looked back cursing: “Demon, none of your manners. The vase is drilled through and will hold no one now—it will serve for a privy.” Glad and boisterous, treading the clouds, he went straight back to the Tang monk. The elder was there scooping earth for incense, praying toward the empty sky. The Pilgrim held his cloud and listened to what he prayed. The elder, palms together toward heaven, said:
“I pray to the immortals of cloud and haze, to the six Ding and six Jia, and all the heavens:Guard well my worthy disciple Sun Wukong, whose powers are vast and whose dharma has no bounds.”
Hearing this, the Great Sage strove the harder, gathered in his cloud-light, came close, and called: “Master, I am here.” The elder caught at him: “Wukong, what labors! You went far to scout the high mountain and long did not return; I was anxious. What good or ill is truly in this mountain?” The Pilgrim laughed: “Master, this trip of mine: first, the souls of the eastern lands have their lot and their share; second, your merit, Master, is boundless; third, your disciple's arts did their part.” Then he told in detail the whole affair—playing the Wind-Darter, falling into the vase, and getting out. “To see your face again, I have lived two lives.” The elder thanked him without end: “This time you did not try a match with the demon?” The Pilgrim said: “I did not.” The elder said: “Then you cannot get me over the mountain?” The Pilgrim was a man who must win: he shouted: “How could I not get you over the mountain?” The elder said: “You have not tried a fall with them; you speak only in fogs—how dare I go forward?” The Great Sage laughed: “Master, you are very set in your ways. The saying goes: ‘A single thread makes no line; one palm cannot clap.’ Their demon kings are three; their little demons are myriads. How is Old Sun alone to match them?” The elder said: “The few cannot stand against the many; for you alone it is hard. Bajie and Sha Monk have arts of their own too. Let them all go with you, of one heart and one strength, sweep the mountain road clean, and get me across.” The Pilgrim pondered: “Your words are wisest. Let Sha Monk guard you; Bajie shall come with me.” The Idiot panicked: “Brother, you have no eye. I am a lout, with no arts to speak of; I walk winded and slow—what good am I to you?” The Pilgrim said: “Brother, arts or no, you are at least a man. As the saying goes: ‘A fart adds to the wind.’ You can put some heart in me.” Bajie said: “Well then, well then—I hope you will carry me along. Only, wherever it is slippery and fast, do not make a game of me.” The elder said: “Bajie, take care; I and Sha Monk stay here.”
The Idiot roused his godlike might, and with the Pilgrim rode a wild wind, mounted cloud and fog, leaped up the high mountain, and came to the cave mouth. The cave gate stood shut fast; all around, no one. The Pilgrim stepped up, iron staff in hand, and called in a hard, loud voice: “Demons, open the gate! Come out and fight Old Sun!” The little demons inside carried the word in. The old demon's heart quaked: “For years they have said the monkey is fierce—the word was no lie, but true.” The second old demon asked beside: “Brother, what do you say?” The old demon said: “This morning that Pilgrim changed into Little Wind-Darter and slipped in among us, and we could not know him; happily our worthy third brother knew him, and we sealed him in the vase. He worked his tricks, drilled the vase through, spirited away his clothes, and escaped. Now he shouts for battle outside. Who dares give him the first fight?” Not a soul answered. He asked again; again none answered: they all played deaf and dumb. The old demon flew into a rage: “We hold an ugly name on the great western road; today the Pilgrim Sun flouts us so. If we do not go out and meet him in the field, our name sinks. Let me fling away this old life and fight him three rounds. Three rounds won, and the Tang monk is still food in our mouths; three rounds lost—then shut the gates and let him pass.” He took up his armor, buckled it on, opened the gate, and went out front.
The Pilgrim and Bajie watched at the gate—what a monster, to be sure:
An iron brow, a bronze head, a jeweled helmet; the helmet tassels streaming, brilliant past telling.Bright, bright as lightning flash, his two eyes gleaming; gleaming, gleaming like spread sunset, his temples flying.Hooked claws like silver, pointed and keen; saw teeth like chisels, close set and even.Over his body a golden mail without one seam; at his waist a dragon-silk sash, ready for any turn.In his hand a steel blade flashing bright; a hero's bold bearing, rare in the world.One shout like a burst of thunder, asking: “Who is it knocks at the gate?”
The Great Sage turned: “It is your old lord Sun, the Great Sage Equal to Heaven.” The old demon laughed: “You are the Pilgrim Sun? Bold brazen ape—I did not court you; why do you shout for battle at my gate?” The Pilgrim said: “‘Where there is wind the waves rise; where there is no tide the water lies flat.’ If you had not courted me, would I have sought you? Only because you and your fox packs and dog gangs banded together to scheme to eat my master do I come here to do my work.” The old demon said: “You come brawling so boldly at my gate—do you mean to fight?” The Pilgrim said: “I do.” The old demon said: “Do not run wild. If I called out my demon soldiers, drew up my lines, waved flags and beat drums to fight you, it would show me a stay-at-home tiger, bullying you. I will meet you one to one, with no helpers allowed.” The Pilgrim heard and called: “Zhu Bajie, stand aside, and see what he makes of Old Sun.” The Idiot truly slipped to one side. The old demon said: “Come over here. First be my chopping block, and let me spend my strength to lay three blows of the blade on your bare pate; then I let your Tang monk pass. If you cannot bear it, hand over your Tang monk quick, to be my mess of rice.” The Pilgrim heard and laughed: “Demon, if there is paper and brush in your cave, bring them out, and we will draw up a contract. From today on, hack till next year—I will not take it in earnest.”
The old demon roused his fierceness, planted his feet in the T-stance, raised the blade in both hands, and hacked down at the Great Sage's crown. The Great Sage met it with his head; there was a crack—and the skin of his head did not so much as redden. The old demon was greatly startled: “What a hard head this monkey has!” The Great Sage laughed: “You do not know. Old Sun is—
Born with a bronze head and an iron crown of skull—no such thing else on earth beneath heaven.Axes hack, hammers pound, and cannot break it; as a child I went into the Lord Lao's furnace.The star officers of the four dipper oversaw its forging; the twenty-eight mansions labored on the work.Soaked many a time in water, it is none the worse; around about it is plated with sinew and board.And the Tang monk, fearing it not firm enough, clapped on beforehand the purple-gold fillet.”
The old demon said: “Monkey, none of your boasting. Look to this second stroke—it will by no means spare your life.” The Pilgrim said: “Hack away; it will come to the same.” The old demon said: “Monkey, you do not know this blade of mine—
Wrought in a furnace of metal and fire, refined through a hundred smeltings by divine craft.Its edge follows the Three Strategies; its hardness squares with the Six Secret Teachings.It is like a fly's tail; it is like a white python's waist.Entering mountains, it sweeps the clouds; going to sea, it piles the waves.Ground and polished past counting; tempered hundreds of times.Kept in an old cave of the deep mountains; on the field it has won its glory.Set against your monkish crown of skull, one slice makes two gourd ladles.”
The Great Sage laughed: “The demon has no eye—he takes Old Sun for a gourd ladle. Well then: a miss for a miss—I will let you hack once more and see what comes of it.”
The old demon raised the blade and hacked again; the Great Sage met it with his head, and crack—it split in two halves. The Great Sage rolled on the ground and became two bodies. The demon saw and panicked, pressing the steel blade down. Zhu Bajie, watching from afar, laughed: “The old demon cuts so well he makes two—soon we shall have four!” The old demon pointed at the Pilgrim: “I have heard you can work the divided-body art. Why show that art before my face?” The Great Sage said: “What divided-body art?” The old demon said: “Why did one stroke leave you unmoved, and now one stroke makes two of you?” The Great Sage laughed: “Demon, do not be afraid. Hack ten thousand strokes and I will give you back twenty thousand men.” The old demon said: “You monkey, you can only divide your body, not gather it. If you have the power to gather into one, then give me one stroke of your staff.” The Great Sage said: “No lying now. You were to hack three strokes and have hacked but two. Let me give one stroke of the staff—and if it strikes but half a staff's worth, I will not be surnamed Sun.” The old demon said: “Just so, just so.”
Good Great Sage! He gathered his bodies up, rolled once, was one body again, drew the staff, and struck head-first. The old demon caught it on his blade: “Brazen ape, no manners! What sort of mourning staff is that, to come beat at my gate?” The Great Sage shouted: “If you ask after this staff of mine, it has a name in heaven and on earth.” The old demon said: “What name?” And he said:
“The staff is wrought of nine-times-refined steel, smelted in the Lord Lao's own furnace.King Yu sought it and named it the Divine Treasure; the four seas and eight rivers were measured by it as their proof.Within, stars and constellations are darkly set; at both ends it is banded with plates of gold.Its dense figures startle ghosts and gods; cut on it dragon patterns and phoenix seals.Its name is the Luminous Yang Staff; hidden deep in the sea-vault, hard for men to see.Its formed body changes and will soar, trailing five-colored cloud-light.Old Sun, winning the Way, bore it home to his mountain; its changes are endless and well tried.When he will, it is thick as a great urn; or so fine as an iron wire.Thick as the Southern Peak, fine as a needle; its length changes as my mind wills.Lifted lightly, colored clouds rise; flashing bright it soars like lightning.Its cold breath presses deadly chill; killing mists unroll in the air.Subduing dragons, taming tigers, it stays faithful at my side; to the sky's edge and the sea's corner it has roamed.With this staff I wrecked the Heavenly Palace, and with all my pomp scattered the Peach Banquet.Heavenly King Li fought me and never won; Nezha met me and could not close battle.The staff beat the gods till none could hide; a hundred thousand celestial troops fled scattering.The thunder generals guarded the Numinous Sky; I flew at them and battered up the Hall of Bright Penetration.The heralds of the court were all in a flutter; the immortal guards of the train all thrown in disarray.One heave of the staff overturned the palace of the Northern Dipper; looking back, I shook open the court of the Southern Pole.The Emperor of the Golden Gates saw the staff's fury and specially begged the Tathagata to meet me.For soldiers, win or lose as it may fall; in distress and peril there is no telling.A full five hundred years I lay pressed down, till the Bodhisattva of the South Sea interceded.In the Great Tang there is a monk gone forth from home, who vowed a mighty vow to heaven.To free the ghosts in the City of Wrongful Death, to seek the scriptures at the assembly on Vulture Peak.On the western road demons stand thick, and going is hard beyond telling.They knew my iron staff has no peer in the world, and begged me to be companion on the way.Evil demons that touch it go to the dark world; flesh turns to red dust, bones to meal.Everywhere demons die beneath the staff, by thousands and myriads, past reckoning.Above, it has battered the palace of Dipper and Ox; below, crushed and damaged the Hall of Darkness.Heavenly generals it has chased past the nine luminaries; in the netherworld it has wounded the Life-Summoning Judge.Dropped from mid-air it shakes hills and rivers, better than the new bright sword of the Year Star.All by this staff I guard the Tang monk; the demons of the world are beaten one by all.”
At this the demon, trembling, flung his life into the scale, raised his blade and hacked; the Monkey King, smiling, met him with the iron staff. First the two held their ground before the cave; then they leaped up and fought it out in mid-air. It was a fine slaughter:
The Divine Treasure that fixed the bed of the Sky River—the staff named As-You-Will, highest in the world.He bragged his art and the demon king raged; the great sword raised, his magic proud.At the gate their struggle could still be watched; fighting in the air, how could either spare the other?One changed his face at will; one stood and stretched his body tall.They fought till cloud hung heavy over all the sky and mist drifted over the wilds.That one set his heart, time and again, on eating Tripitaka; this one spread his powers wide to guard the Tang.All because the Buddha sends the scriptures down: evil and right locked clear in bitter strife.
The old demon and the Great Sage fought twenty rounds and more with no fall either way.
Now Bajie below, seeing the two of them fight at their finest, could not contain himself: rake up, he rode the wind, leaped into the air, and struck at the demon's face. The demon panicked. He did not know that Bajie's temper was a tiger-head temper, headlong and startling; he saw only a long mouth, big ears, hard hands, and a fierce rake—lost the field, dropped his blade, and turned to run. The Great Sage shouted: “Chase him, chase him.” The Idiot, riding his new prestige, rake aloft, hurried after the demon. The old demon, seeing him close, planted himself before the slope, faced the wind's head, gave a shake, and showed his original shape, opening his great mouth to swallow Bajie. Bajie, terrified, whipped aside and burrowed into the grass, caring nothing for thorn and briar, nor for a scratched and aching head, and lay trembling in the grass, listening to the clatter. The Pilgrim came on behind; the demon opened his mouth to swallow him too—and fell into the snare laid for him: the Pilgrim put up his iron staff and came on to meet him, and the old demon swallowed him at one gulp. The Idiot in the grass grumbled and groused: “That Keeper of Heavenly Horses knows neither forward nor back. The demon comes to eat you—why do you not run, and go meet him instead! Gulped down into the belly: today a monk, tomorrow a mound of dung.” The demon went off with his victory; the Idiot crawled out of the grass and slunk back by the old road.
Now Tripitaka, on the lower slope, was watching the road with Sha Monk, when Bajie came running, gasping and blowing. Tripitaka was startled: “Bajie, why are you in such a state? Where is Wukong?” The Idiot, blubbering, said: “Senior brother—the demon swallowed him at one gulp.” Tripitaka heard and fell to the ground; after a while he stamped his feet and beat his breast: “Disciple! They said you were so fine at quelling demons, leading me west to see the Buddha—who knew you would die today at that monster's hand. Bitter, bitter! The merit of us all is turned to dust this day.” The master grieved bitterly. And look at the Idiot: instead of comforting the master he called: “Sha Monk, bring the baggage here, and let us two divide it.” Sha Monk said: “Second brother, divide it for what?” Bajie said: “Divided, we each scatter and light our own fire: you to the Flowing Sand River, to eat men again; I to Gao Village, to see my wife. We will sell the white horse and buy the master a coffin for his end.” The elder, hearing this, choked with rage, cried to high heaven, and wept aloud—no more of that.
Now the old demon, having swallowed the Pilgrim, thought his plan made, and went straight back to his cave, where the demons met him asking the day's gain. The old demon said: “I have taken one.” The second demon rejoiced: “Brother, whom have you taken?” The old demon said: “The Pilgrim Sun.” The second said: “Taken where?” The old demon said: “Swallowed at one gulp into my belly.” The third demon king was horrified: “Elder brother! Did I not charge you: the Pilgrim Sun is not good eating?” And the Great Sage inside said: “Very good eating indeed—and it keeps off hunger too; I shall never be starved.” The little demons panicked: “Your Majesty, it is bad—the Pilgrim Sun is talking in your belly!” The old demon said: “What if he talks? If I had the power to eat him, have I not the power to handle him? Run quickly and boil some salt broth; I will pour it down and vomit him out, then stew him at leisure and drink his health.” The little demons truly scalded half a basin of salt broth. The old monster drank it off, bent his mouth, and heaved a great heave; but the Great Sage had taken root inside, and stirred not at all. He stopped up his throat and heaved again, till his head spun and his eyes swam and his gall was like to burst; the Pilgrim stirred less than ever. The old demon, gasping, called: “Pilgrim Sun, will you not come out?” The Pilgrim said: “Too soon—it is just the time not to come out.” The old demon said: “Why will you not come out?” The Pilgrim said: “You demon, how set in your ways. Since I became a monk I have known great poverty; now the autumn chills are here and I still wear a single thin robe. In here it is warm, and no wind gets through; let me lodge out the winter before I come out.”
The demons heard and all said: “Your Majesty, the Pilgrim Sun means to winter in your belly.” The old demon said: “Let him winter! I will sit in meditation and work the transport art, eat nothing all winter, and starve that Keeper of Heavenly Horses to death.” The Great Sage said: “My son, you know nothing. Old Sun, guarding the Tang monk to fetch the scriptures, came prepared: I brought along a folding pot, to come in and cook a dish of odds and ends. Your liver, your gullet, your maw, and your lungs in here, savored slowly, will keep me in traveling money till the Qingming feast.” The second demon was horrified: “Brother, this monkey could do it.” The third said: “Brother, let him eat the odds and ends—but where would he set up his pot?” The Pilgrim said: “On the three-forked bone, a fine place for a pot.” The third said: “It is bad—suppose the pot is set up and the smoke of the fire drifts up into your nostrils—will you not sneeze?” The Pilgrim laughed: “No matter. Old Sun will poke the gold-banded staff up through the crown of the head and bore a hole: a skylight, and a chimney too.”
The old demon heard; though he would not own his fear, his heart quaked. He could only set his teeth and call: “Brothers, do not be afraid. Bring my medicated wine; let me drink a few cups and drug the monkey dead.” The Pilgrim laughed in himself: “Five hundred years ago, when Old Sun wrought havoc in the Heavenly Palace, I ate the Lord Lao's elixir, the Jade Emperor's wine, the Queen Mother's peaches, phoenix marrow and dragon liver—what have I not eaten? What medicated wine dares come to drug me?” The little demons truly strained two pots of the medicated wine, filled a brimming cup, and handed it to the old demon. The old demon took it in his hands, and the Great Sage inside smelled the wine's fragrance: “None of that for him.” Good Great Sage! He twisted his head into the mouth of a trumpet, set open beneath the demon's gullet. The monster gulped it down, and the Pilgrim gulped and took it. The second cup went down, and the Pilgrim took that too. Seven or eight cups in a row, and every one he took. The old demon set down his cup: “No more. Two cups of this wine and my belly is afire; I have drunk seven or eight, and my face is not so much as red!”
Now the Great Sage was no great drinker; having taken the demon's seven or eight cups, he threw a drunken rampage inside the belly: never ceasing to brace his legs, sprawl flat, kick flying kicks, seize the liver and swing on it like a swing, stand on his head, turn somersaults, and flail about. The monster's pain was past bearing, and he fell to the ground.
But whether he would live or die—listen to the next chapter to find out.
Chapter 76
Traditional Chinese
第七十六回 心神居舍魔歸性 木母同降怪體真
話表孫大聖在老魔肚裡支吾一會，那魔頭倒在塵埃，無聲無氣，若不言語，想是死了，卻又把手放放。魔頭回過氣來，叫一聲：「大慈大悲齊天大聖菩薩。」行者聽見道：「兒子，莫廢工夫，省幾個字兒，只叫孫外公罷。」那妖魔惜命，真個叫：「外公，外公，是我的不是了。一差二誤吞了你，你如今卻反害我。萬望大聖慈悲，可憐螻蟻貪生之意，饒了我命，願送你師父過山也。」大聖雖英雄，甚為唐僧進步。他見妖魔哀告，好奉承的人，也就回了善念，叫道：「妖怪，我饒你，你怎麼送我師父？」老魔道：「我這裡也沒甚麼金銀、珠翠、瑪瑙、珊瑚、琉璃、琥珀、玳瑁珍奇之寶相送。我兄弟三個擡一乘香藤轎兒，把你師父送過此山。」行者笑道：「既是擡轎相送，強如要寶。你張開口，我出來。」那魔頭真個就張開口。那三魔走近前，悄悄的對老魔道：「大哥，等他出來時，把口往下一咬，將猴兒嚼碎，嚥下肚，卻不得磨害你了。」
原來行者在裡面聽得，便不先出去，卻把金箍棒伸出，試他一試。那怪果往下一口，扢喳的一聲，把個門牙都迸碎了。行者抽回棒道：「好妖怪，我倒饒你性命出來，你反咬我，要害我命。我不出來，活活的只弄殺你。不出來，不出來。」老魔報怨三魔道：「兄弟，你是自家人弄自家人了。且是請他出來好了，你卻教我咬他。他倒不曾咬著，卻迸得我牙齦疼痛。這是怎麼起的？」
三魔見老魔怪他，他又作個激將法，厲聲高叫道：「孫行者，聞你名如轟雷貫耳，說你在南天門外施威，靈霄殿下逞勢，如今在西天路上降妖縛怪，原來是個小輩的猴頭。」行者道：「我何為小輩？」三怪道：「『好看千里客，萬里去傳名。』你出來，我與你賭鬥，才是好漢。怎麼在人肚裡做勾當？非小輩而何？」行者聞言，心中暗想道：「是是是。我若如今扯斷他腸，揌破他肝，弄殺這怪，有何難哉？但真是壞了我的名頭。也罷，也罷，你張口，我出來與你比併。但只是你這洞口窄逼，不好使家火，須往寬處去。」三魔聞說，即點大小怪，前前後後，有三萬多精，都執著精銳器械，出洞擺開一個三才陣勢，專等行者出口，一齊上陣。那二怪攙著老魔，徑至門外，叫道：「孫行者，好漢出來，此間有戰場，好鬥。」
大聖在他肚裡，聞得外面鴉鳴鵲噪，鶴唳風聲，知道是寬闊之處。卻想著：「我不出去，是失信與他；若出去，這妖精人面獸心：先時說送我師父，哄我出來咬我，今又調兵在此。也罷，也罷，與他個兩全其美：出去便出去，還與他肚裡生下一個根兒。」即轉手，將尾上毫毛拔了一根，吹口仙氣，叫：「變！」即變一條繩兒，只有頭髮粗細，倒有四十丈長短。那繩兒理出去，見風就長粗了。把一頭拴在妖怪的心肝上，打做個活扣兒。那扣兒不扯不緊，扯緊就痛。卻拿著一頭，笑道：「這一出去，他送我師父便罷；如若不送，亂動刀兵，我也沒工夫與他打，只消扯此繩兒，就如我在肚裡一般。」又將身子變得小小的，往外爬。爬到咽喉之下，見妖精大張著方口，上下鋼牙排如利刃，忽思量道：「不好，不好。若從口裡出去扯這繩兒，他怕疼，往下一嚼，卻不咬斷了？我打他沒牙齒的所在出去。」好大聖，理著繩兒，從他那上齶子往前爬，爬到他鼻孔裡。那老魔鼻子發癢，阿啛的一聲，打了個噴嚏，直迸出行者。
行者見了風，把腰躬一躬，就長了有三丈長短，一隻手扯著繩兒，一隻手拿著鐵棒。那魔頭不知好歹，見他出來了，就舉鋼刀，劈臉來砍。這大聖一隻手使鐵棒相迎。又見那二怪使槍，三怪使戟，沒頭沒臉的亂上。大聖放鬆了繩，收了鐵棒，急縱身駕雲走了。原來怕那夥小妖圍繞，不好幹事。他卻跳出營外，去那空闊山頭上，落下雲，雙手把繩盡力一扯，老魔心裡才疼。他害疼，往上一掙，大聖復往下一扯。眾小妖遠遠看見，齊聲高叫道：「大王，莫惹他，讓他去罷。這猴兒不按時景：清明還未到，他卻那裡放風箏也。」大聖聞言，著力氣蹬了一蹬。那老魔從空中拍剌剌，似紡車兒一般跌落塵埃。就把那山坡下死硬的黃土跌做個二尺淺深之坑。
慌得那二怪、三怪一齊按下雲頭，上前扯住繩兒，跪在坡下，哀告道：「大聖啊，只說你是個寬洪海量之仙，誰知是個鼠腹蝸腸之輩。實實的哄你出來，與你見陣，不期你在我家兄心上拴了一根繩子。」行者笑道：「你這夥潑魔，十分無禮。前番哄我出來就咬我，這番哄我出來卻又擺陣敵我。似這幾萬妖兵戰我一個，理上也不通。扯了去，扯了去見我師父。」那怪一齊叩頭道：「大聖慈悲，饒我性命，願送老師父過山。」行者笑道：「你要性命，只消拿刀把繩子割斷罷了。」老魔道：「爺爺呀！割斷外邊的，這裡邊的拴在心上，喉嚨裡又㮇㮇的惡心，怎生是好？」行者道：「既如此，張開口，等我再進去解出繩來。」老魔慌了道：「這一進去，又不肯出來，卻難也，卻難也。」行者道：「我有本事外邊就可以解得裡面繩頭也。解了可實實的送我師父麼？」老魔道：「但解就送，決不敢打誑語。」大聖審得是實，即便將身一抖，收了毫毛。那怪的心就不疼了。這是孫大聖掩樣的法兒，使毫毛拴著他的心，收了毫毛，所以就不害疼也。三個妖縱身而起，謝道：「大聖請回，上覆唐僧，收拾下行李，我們就擡轎來送。」眾怪偃干戈，盡皆歸洞。
大聖收繩子，徑轉山東，遠遠的看見唐僧睡在地下打滾痛哭，豬八戒與沙僧解了包袱，將行李搭分兒，在那裡分哩。行者暗暗嗟嘆道：「不消講了，這定是八戒對師父說我被妖精吃了，師父捨不得我，痛哭；那獃子卻分東西散火哩。咦！不知可是此意？且等我叫他一聲看。」落下雲頭叫道：「師父。」沙僧聽見，報怨八戒道：「你是個棺材座子──專一害人。師兄不曾死，你卻說他死了，在這裡幹這個勾當，那裡不叫將來了？」八戒道：「我分明看見他被妖精一口吞了。想是日辰不好，那猴子來顯魂哩。」行者到跟前，一把撾住八戒臉，一個巴掌打了個踉蹌道：「夯貨！我顯甚麼魂？」獃子侮著臉道：「哥哥，你實是那怪吃了，你、你怎麼又活了？」行者道：「像你這個不濟事的膿包？他吃了我，我就抓他腸，捏他肺，又把這條繩兒穿住他的心，扯得疼痛難禁，一個個叩頭哀告，我才饒了他性命。如今擡轎來送我師父過山也。」那三藏聞言，一骨魯爬起來，對行者躬身道：「徒弟啊，累殺你了。若信悟能之言，我已絕矣。」行者掄拳打著八戒罵道：「這個饢糠的獃子，十分懈怠，甚不成人。師父，你切莫惱，那怪就來送你也。」沙僧也甚生慚愧，連忙遮掩，收拾行李，扣背馬匹，都在途中等候不題。
卻說三個魔頭帥群精回洞，二怪道：「哥哥，我只道是個九頭八尾的孫行者，原來是恁的個小小猴兒。你不該吞他，只與他鬥時，他那裡鬥得過你我？洞裡這幾萬妖精，吐唾沫也可渰殺他。你卻將他吞在肚裡，他便弄起法來，教你受苦，怎麼敢與他比較？才自說送唐僧，都是假意，實為兄長性命要緊，所以哄他出來，決不送他。」老魔道：「賢弟不送之故，何也？」二怪道：「你與我三千小妖，擺開陣勢，我有本事拿住這個猴頭。」老魔道：「莫說三千，憑你起老營去，只是拿住他，便大家有功。」
那二魔即點三千小妖，徑到大路傍擺開，著一個藍旗手往來傳報道：「孫行者趕早出來，與我二大王爺爺交戰。」八戒聽見，笑道：「哥啊，常言道：『說謊不瞞當鄉人。』就來弄虛頭，搗鬼：怎麼說降了妖精，就擡轎來送師父，卻又來叫戰，何也？」行者道：「老怪已被我降了，不敢出頭，聞著個『孫』字兒，也害頭疼。這定是二妖魔不伏氣送我們，故此叫戰。我道兄弟，這妖精有弟兄三個，這般義氣；我弟兄也是三個，就沒些義氣？我已降了大魔，二魔出來，你就與他戰戰，未為不可。」八戒道：「怕他怎的？等我去打他一仗來。」行者道：「要去便去罷。」八戒笑道：「哥啊，去便去，你把那繩兒借與我使使。」行者道：「你要怎的？你又沒本事鑽在肚裡，你又沒本事拴在他心上，要他何用？」八戒道：「我要扣在這腰間，做個救命索。你與沙僧扯住後手，放我出去，與他交戰。估著贏了他，你便放鬆，我把他拿住；若是輸與他，你把我扯回來，莫教他拉了去。」真個行者暗笑道：「也是捉弄獃子一番。」就把繩兒扣在他腰裡，撮弄他出戰。
那獃子舉釘鈀跑上山崖，叫道：「妖精出來，與你豬祖宗打來。」那藍旗手急報道：「大王，有一個長嘴大耳朵的和尚來了。」二怪即出營，見了八戒，更不打話，挺槍劈面刺來；這獃子舉鈀上前迎住。他兩個在山坡前搭上手，鬥不上七八回合，獃子手軟，架不得妖魔，急回頭叫：「師兄，不好了，扯扯救命索，扯扯救命索。」這壁廂大聖聞言，轉把繩子放鬆了，拋將去。那獃子敗了陣，住後就跑。原來那繩子拖著走，還不覺；轉回來，因鬆了，倒有些絆腳，自家絆倒了一跌，爬起來又一跌。始初還跌個躘踵，後面就跌了個嘴搶地。被妖精趕上，捽開鼻子，就如蛟龍一般，把八戒一鼻子捲住，得勝回洞。眾妖凱歌齊唱，一擁而歸。
這坡下三藏看見，又惱行者道：「悟空，怪不得悟能咒你死哩，原來你兄弟全無相親相愛之意，專懷相嫉相妒之心。他那般說，教你扯扯救命索，你怎麼不扯，還將索子丟去？如今教他被害，卻如之何？」行者笑道：「師父也忒護短，忒偏心。罷了，像老孫拿去時，你略不掛念，左右是捨命之材；這獃子才自遭擒，你就怪我。也教他受些苦惱，方見取經之難。」三藏道：「徒弟啊，你去，我豈不掛念？想著你會變化，斷然不至傷身。那獃子生得狼犺，又不會騰那，這一去，少吉多凶。你還去救他一救。」行者道：「師父不得報怨，等我去救他一救。」
急縱身，趕上山，暗中恨道：「這獃子咒我死，且莫與他個快活。且跟去看那妖精怎麼擺佈他，等他受些罪，再去救他。」即捻訣念起真言，搖身一變，即變做個蟭蟟蟲，飛將去，釘在八戒耳朵根上，同那妖精到了洞裡。二魔帥三千小怪，大吹大打的至洞口屯下。自將八戒拿入裡邊道：「哥哥，我拿了一個來也。」老怪道：「拿來我看。」他把鼻子放鬆，捽下八戒道：「這不是？」老怪道：「這廝沒用。」八戒聞言道：「大王，沒用的放出去，尋那有用的捉來罷。」三怪道：「雖是沒用，也是唐僧的徒弟豬八戒。且綑了，送在後邊池塘裡浸著。待浸退了毛，破開肚子，使鹽醃了晒乾，等天陰下酒。」八戒大驚道：「罷了，罷了，撞見那販醃的妖怪也。」眾怪一齊下手，把獃子四馬攢蹄綑住，扛扛擡擡，送至池塘邊，往中間一推，盡皆轉去。
大聖卻飛起來看處，那獃子四肢朝上，掘著嘴，半浮半沉，嘴裡呼呼的，著然好笑：倒像八九月經霜落了子兒的一個大黑蓮蓬。大聖見他那嘴臉，又恨他，又憐他，說道：「怎的好麼？他也是龍華會上的一個人。但只恨他動不動分行李散火，又要攛掇師父念緊箍咒咒我。我前日曾聞得沙僧說，他攢了些私房，不知可有否？等我且嚇他一嚇看。」
好大聖，飛近他耳邊，假捏聲音，叫聲：「豬悟能，豬悟能。」八戒慌了道：「晦氣呀，我這悟能是觀世音菩薩起的，自跟了唐僧，又呼做八戒，此間怎麼有人知道我叫做悟能？」獃子忍不住問道：「是那個叫我的法名？」行者道：「是我。」獃子道：「你是那個？」行者道：「我是勾司人。」那獃子慌了道：「長官，你是那裡來的？」行者道：「我是五閻王差來勾你的。」獃子道：「長官，你且回去，上覆五閻王，他與我師兄孫悟空交得甚好，教他讓我一日兒，明日來勾罷。」行者道：「胡說。『閻王註定三更死，誰敢留人到四更。』趁早跟我去，免得套上繩子扯拉。」獃子道：」長官，那裡不是方便？看我這般嘴臉，還想活哩。死是一定死，只等一日，這妖精連我師父們都拿來，會一會，就都了帳也。」行者暗笑道：「也罷，我這批上有三十個人，都在這中前後，等我拘將來就你，便有一日耽閣。你可有盤纏？把些兒我去。」八戒道：「可憐啊，出家人那裡有甚麼盤纏？」行者道：「若無盤纏，索了去，跟著我走。」獃子慌了道：「長官不要索。我曉得你這繩兒叫做追命繩，索上就要斷氣。有有有，有便有些兒，只是不多。」行者道：「在那裡？快拿出來。」八戒道：「可憐，可憐，我自做了和尚，到如今，有些善信的人家齋僧，見我食腸大，襯錢比他們略多些兒，我拿了攢在這裡，零零碎碎有五錢銀子。因不好收拾，前者到城中，央了個銀匠煎在一處，他又沒天理，偷了我幾分，只得四錢六分一塊兒。你拿去罷。」行者暗笑道：「這獃子褲子也沒得穿，卻藏在何處？咄！你銀子在那裡？」八戒道：「在我左耳朵眼兒裡揌著哩。我綑了拿不得，你自家拿了去罷。」
行者聞言，即伸手在耳朵竅中摸出，真個是塊馬鞍兒銀子，足有四錢五六分重。拿在手裡，忍不住哈哈的一聲大笑。那獃子認是行者聲音，在水裡亂罵道：「天殺的弼馬溫，到這們苦處，還來打詐財物哩。」行者又笑道：「我把你這饢糟的，老孫保師父，不知受了多少苦難，你倒攢下私房。」八戒道：「嘴臉，這是甚麼私房？都是牙齒上刮下來的，我不捨得買來嘴吃，留了買匹布兒做件衣服，你卻嚇了我的。還分些兒與我。」行者道：「半分也沒得與你。」八戒罵道：「買命錢讓與你罷，好道也救我出去是。」行者道：「莫發急，等我救你。」將銀子藏了，即現原身，掣鐵棒，把獃子划攏，用手提著腳，扯上來，解了繩。八戒跳起來，脫下衣裳，整乾了水，抖一抖，潮漉漉的披在身上，道：「哥哥，開後門走了罷。」行者道：「後門裡走，可是個長進的？還打前門上去。」八戒道：「我的腳綑麻了，跑不動。」行者道：「快跟我來。」
好大聖，把鐵棒一路丟開解數，打將出去。那獃子忍著麻，只得跟定他。只看見二門下靠著的是他的釘鈀，走上前，推開小妖，撈過來往前亂築，與行者打出三四層門，不知打殺了多少小妖。那老魔聽見，對二魔道：「拿得好人，拿得好人。你看孫行者劫了豬八戒，門上打傷小妖也。」那二魔急縱身，綽槍在手，趕出門來，高聲罵道：「潑猢猻，這般無禮，怎敢渺視我等？」大聖聽得，即應聲站下。那怪物不容講，使槍便刺；行者正是會家不忙，掣鐵棒，劈面相迎。他兩個在洞門外，這一場好殺：
黃牙老象變人形，義結獅王為弟兄。因為大魔來說合，同心計算吃唐僧。齊天大聖神通廣，輔正除邪要滅精。八戒無能遭毒手，悟空拯救出門行。妖王趕上施英猛，槍棒交加各顯能。那一個槍來好似穿林蟒，這一個棒起猶如出海龍。龍出海門雲靄靄，蟒穿林樹霧騰騰。算來都為唐和尚，恨苦相持太沒情。
那八戒見大聖與妖精交戰，他在山嘴上豎著釘鈀，不來幫打，只管呆呆的看著。那妖精見行者棒重，滿身解數，全無破綻，就把槍架住，捽開鼻子，要來捲他。行者知道他的勾當，雙手把金箍棒橫起來，往上一舉。被妖精一鼻子捲住腰胯，不曾捲手。你看他兩隻手在妖精鼻頭上丟花棒兒耍子。八戒見了，搥胸道：「咦！那妖怪晦氣呀。捲我這夯的，連手都捲住了，不能得動；捲那們滑的，倒不捲手。他那兩隻手拿著棒，只消往鼻裡一搠，那孔子裡害疼流涕，怎能捲得他住？」
行者原無此意，倒是八戒教了他。他就把棒幌一幌，小如雞子，長有丈餘，真個往他鼻孔裡一搠。那妖精害怕，沙的一聲，把鼻子捽放。被行者轉手過來，一把撾住，用氣力往前一拉。那妖精護疼，隨著手，舉步跟來。八戒方才敢近，拿釘鈀望妖精胯子上亂築。行者道：「不好，不好。那鈀齒兒尖，恐築破皮，淌出血來，師父看見，又說我們傷生。只調柄子來打罷。」
真個獃子舉鈀柄，走一步，打一下；行者牽著鼻子：就似兩個象奴，牽至坡下。只見三藏凝睛盼望，見他兩個嚷嚷鬧鬧而來，即喚：「悟淨，你看悟空牽的是甚麼？」沙僧見了，笑道：「師父，大師兄把妖精揪著鼻子拉來，真愛殺人也。」三藏道：「善哉！善哉！那般大個妖精，那般長個鼻子。你且問他：他若喜喜歡歡送我等過山，可饒了他，莫傷他性命。」沙僧急縱前迎著，高聲叫道：「師父說：那怪果送師父過山，教不要傷他命哩。」那怪聞說，連忙跪下，口裡嗚嗚的答應。原來被行者揪著鼻子，捏儾了，就如重傷風一般。叫道：「唐老爺，若肯饒命，即便擡轎相送。」行者道：「我師徒俱是善勝之人，依你言，且饒你命。快擡轎來，如再變卦，拿住決不再饒。」那怪得脫手，磕頭而去。行者同八戒見唐僧，備言前事。八戒慚愧不勝，在坡前晾晒衣服，等候不題。
那二魔戰戰兢兢回洞。未到時，已有小妖報知老魔、三魔，說二魔被行者揪著鼻子拉去。老魔悚懼，與三魔帥眾方出，見二魔獨回，又皆接入，問及放回之故。二魔把三藏慈憫善勝之言，對眾說了一遍。一個個面面相覷，更不敢言。二魔道：「哥哥可送唐僧麼？」老魔道：「兄弟，你說那裡話？孫行者是個廣施仁義的猴頭：他先在我肚裡，若肯害我性命，一千個也被他弄殺了；卻才揪住你鼻子，若是扯了去不放回，只捏破你的鼻子頭兒，卻也惶恐。快早安排送他去罷。」三魔笑道：「送送送。」老魔道：「賢弟這話，卻又像尚氣的了。你不送，我兩個送去罷。」
三魔又笑道：「二位兄長在上：那和尚倘不要我們送，只這等瞞過去，還是他的造化；若要送，不知正中了我的調虎離山之計哩。」老怪道：「何為『調虎離山』？」三怪道：「如今把滿洞群妖點將起來，萬中選千，千中選百，百中選十六個，又選三十個。」老怪道：「怎麼既要十六，又要三十？」三怪道：「要三十個會烹煮的，與他些精米、細麵、竹筍、茶芽、香蕈、蘑菇、豆腐、麵筋，著他二十里或三十里，搭下窩鋪，安排茶飯，管待唐僧。」老怪道：「又要十六個何用？」三怪道：「著八個擡，八個喝路。我弟兄相隨左右，送他一程。此去向西四百餘里，就是我的城池，我那裡自有接應的人馬。若至城邊，……如此如此，著他師徒首尾不能相顧。要捉唐僧，全在此十六個身上成功。」老怪聞言，歡欣不已；真是如醉方醒，似夢方覺。道：「好好好！」即點眾妖，先選三十，與他物件；又選十六，擡一頂香藤轎子：同出門來。又吩咐眾妖：「俱不許上山閑走：孫行者是個多心的猴子，若見汝等往來，他必生疑，識破此計。」
老怪遂帥眾至大路傍高叫道：「唐老爺，今日不犯紅沙，請老爺早早過山。」三藏聞之道：「悟空，是甚人叫我？」行者指定道：「那廂是老孫降伏的妖精擡轎來送你哩。」三藏合掌朝天道：「善哉！善哉！若不是賢徒如此之能，我怎生得去？」徑直向前，對眾妖作禮道：「多承列位之愛，我弟子取經東回向長安，當傳揚善果也。」眾妖叩首道：「請老爺上轎。」那三藏肉眼凡胎，不知是計。孫大聖又是太乙金仙，忠正之性，只以為擒縱之功，降了妖怪，亦豈期他都有異謀？卻也不曾詳察，盡著師父之意。即命八戒將行李捎在馬上，與沙僧緊隨。他使鐵棒向前開路，顧盼吉凶。八個擡起轎子，八個一遞一聲喝道，三個妖扶著轎扛。師父喜喜歡歡的端坐轎上。上了高山，依大路而行。
此一去，豈知歡喜之間愁又至。經云：「泰極否還生。」時運相逢真太歲，又值喪門吊客星。那夥妖魔同心合意的侍衛左右，早晚慇懃。行經三十里獻齋，五十里又齋，未晚請歇，沿路齊齊整整。一日三餐，遂心滿意；良宵一宿，好處安身。
西進有四百里餘程，忽見城池相近。大聖舉鐵棒，離轎僅有一里之遙，見城池，把他嚇了一跌，掙挫不起。你道他只這般大膽，如何見此著諕？原來望見那城中有許多惡氣。乃是：
攢攢簇簇妖魔怪，四門都是狼精靈。斑斕老虎為都管，白面雄彪作總兵。丫叉角鹿傳文引，伶俐狐狸當道行。千尺大蟒圍城走，萬丈長蛇占路程。樓下蒼狼呼令使，臺前花豹作人聲。搖旗擂鼓皆妖怪，巡更坐鋪盡山精。狡兔開門弄買賣，野豬挑擔幹營生。先年原是天朝國，如今翻作虎狼城。
那大聖正當悚懼，只聽得耳後風響。急回頭觀看，原來是三魔雙手舉一柄畫桿方天戟，往大聖頭上打來；大聖急翻身爬起，使金箍棒劈面相迎。他兩個各懷惱怒，氣呼呼，更不打話；咬著牙，各要相爭。又見那老魔頭傳號令，舉鋼刀便砍八戒；八戒慌得丟了馬，掄著鈀，向前亂築。那二魔纏長槍，望沙僧刺來；沙僧使降妖杖，支開架子敵住。三個魔頭與三個和尚，一個敵一個，在那山頭捨死忘生苦戰。
那十六個小妖卻遵號令，各各效能：搶了白馬、行囊，把三藏一擁，擡著轎子，徑至城邊，高叫道：「大王爺爺定計，已拿得唐僧來了。」那城上大小妖精，一個個跑下，將城門大開。吩咐各營捲旗息鼓，不許吶喊篩鑼。說：「大王原有令在前，不許嚇了唐僧。唐僧禁不得恐嚇，一嚇就肉酸，不中吃了。」眾妖都歡天喜地邀三藏，控背躬身接主僧。把唐僧一轎子擡上金鑾殿，請他坐在當中，一壁廂獻茶獻飯，左右旋繞。那長老昏昏沉沉，舉眼無親。
畢竟不知性命何如，且聽下回分解。
English
The Mind-Spirit Lodges in the House and the Demon Returns to Nature; Wood-Mother Joins the Subduing and the Monster's Form Shows True
The story tells how the Great Sage Sun held out a while inside the old demon's belly; the demon king lay in the dust, without sound or breath. If he did not speak, he seemed dead; but when the Pilgrim gave his hand a few shakes, the demon king got his breath back and cried: “Great Bodhisattva, Great Sage Equal to Heaven, of boundless mercy!” The Pilgrim heard and said: “Son, spare yourself the trouble; cut the words short and just call me Grandfather Sun.” The demon, clinging to his life, truly did call: “Grandfather, Grandfather, the fault is mine. Through one slip and another mistake I swallowed you, and now you turn and plague me. I beg the Great Sage's mercy: pity the ant's love of life, spare me, and I will carry your master over the mountain.” The Great Sage, hero though he was, had much at heart for Tripitaka's progress. He heard the demon pleading, and he was a man who softened under fair words; his thought turned kind, and he called: “Demon, I spare you. But how will you carry my master?” The old demon said: “I have here no gold or silver, no pearls or kingfisher plumes, no agate, coral, glass, amber, or tortoiseshell treasures to send you with. My brothers three will carry a sedan of fragrant rattan and bear your master over this mountain.” The Pilgrim laughed: “Since you will bear the sedan, that beats sending treasure. Open your mouth, and I will come out.” And the demon king truly opened his mouth. The third demon came up close and whispered to the old demon: “Elder brother, the moment he comes out, snap your jaws down, chew the monkey to mince, swallow him—and he will plague you no more.”
Now the Pilgrim inside had heard; he did not come out first, but thrust the gold-banded staff out to try him. The monster truly snapped down, and with a crack his front teeth burst to pieces. The Pilgrim drew back the staff: “Fine demon! I was sparing your life and coming out, and you bite at me, meaning to take my life. Then I will not come out—I will simply worry you to death. I will not come out, I will not come out.” The old demon reproached the third: “Brother, you have set our own household against itself. I was ready to ask him out nicely, and you told me to bite him. I never got a bite of him; you burst my gums to aching. How did this come about?”
The third demon, blamed by the old demon, played instead the goading art, and called aloud: “Pilgrim Sun! Your name rang in my ears like rolling thunder. They say you showed your might outside the South Heaven Gate and flaunted yourself beneath the Numinous Sky Hall; that now on the western road you quell demons and bind monsters. And you turn out to be a small-fry monkey.” The Pilgrim said: “How am I small fry?” The third said: “‘A pleasant guest is worth a thousand li; his name travels ten thousand.’ Come out and fight me, and be a hero. What hero works his trade inside a man's belly? If that is not small fry, what is?” The Pilgrim heard and thought: “Yes, yes, yes. If I chose to tear his gut, squash his liver, and kill this monster now, what difficulty would there be? But it would truly blacken my name. Well then, well then: open your mouth, and I will come out and match you. Only your cave mouth is cramped—no room to swing one's tools; we must go somewhere open.” The third demon heard and picked out his demons great and small, front and back, more than thirty thousand sprites, every one with a keen weapon in hand, and deployed outside the cave in a formation of the Three Powers, waiting for the Pilgrim to come out, to fall on him together. The second demon helped the old demon out to the gate and called: “Pilgrim Sun, come out, hero; here is a battlefield—a fine place to fight.”
The Great Sage, in his belly, heard outside the cawing of crows and chattering of magpies, the crane's cry and the sound of wind, and knew it was open ground. And he thought: “If I do not come out, I break faith with him; but if I do, this demon has a man's face and a beast's heart: first he promised to carry my master, to coax me out and bite me; now he has mustered troops here. Well then, well then—let me have it both ways at once: out I come, but I leave a root behind in his belly.” He turned his hand, plucked a hair from his tail, blew on it a breath of immortal air, and cried, “Change!” It became a cord, thin as a hair of the head, forty zhang long. The cord, paid out, thickened as it met the wind. He knotted one end about the demon's heart and liver, tying a slipknot—a knot that held slack till pulled, and once pulled, pained. He took the other end and laughed: “Once out, if he carries my master, well and good; but if he does not, and meddles with blade and spear, I have no time to fight him—I need only pull this cord, and it will be as if I were in his belly still.” Then he made his body small and crawled outward. He crawled to below the throat, and saw the demon's great mouth gaping, the steel teeth above and below ranked like keen blades, and thought suddenly: “Bad, bad. If I go out by the mouth pulling this cord, he will fear the pain and bite down—and would he not bite it through? I will go out where he has no teeth.” Good Great Sage! Paying out the cord, he crawled forward over the upper palate, up into the demon's nostrils. The old demon's nose tickled: with a great ah-choo he sneezed, and out shot the Pilgrim.
The Pilgrim, feeling the wind, bent at the waist and grew three zhang long, one hand on the cord, one hand on the iron staff. The demon king, knowing no better, saw him out and raised his steel blade to hack at his face. The Great Sage met him with the iron staff in one hand. Then he saw the second demon with his spear and the third with his halberd coming on wildly, head and face together. The Great Sage slackened the cord, put up the staff, and sprang away on his cloud. He feared being ringed by that host of little demons, where no work could be done; he leaped out beyond the camp, to a bare hilltop, set his cloud down, and with both hands hauled the cord with all his might. The old demon's heart began to ache. He writhed upward with the pain; the Great Sage hauled down again. The little demons, watching from afar, called out together: “Your Majesty, do not provoke him—let him go. This monkey keeps no calendar: it is not yet Qingming, and there he is flying a kite.” The Great Sage heard, and set his feet and gave a great yank. The old demon came flapping down out of the air like a spinning wheel, and fell in the dust, denting the hard yellow earth of the slope into a pit two feet deep.
The second and third demons, panicked, pressed their clouds down together, ran up, took hold of the cord, knelt below the slope, and pleaded: “Great Sage! We took you for an immortal of broad bosom and sea-wide heart; who knew you were a mouse-bellied, snail-gutted soul? In truth we coaxed you out to meet you in the field—no thought that you had knotted a cord about our elder brother's heart.” The Pilgrim laughed: “You brazen demons, past all manners! Last time you coaxed me out to bite me; this time you coax me out and draw up ranks against me. Tens of thousands of demon soldiers against one of me—by no reason of man. Haul him along—haul him along to see my master.” The demons knocked their heads together: “Great Sage, be merciful; spare our lives, and we will carry the old master over the mountain.” The Pilgrim laughed: “You want your lives? Then take a knife and cut the cord.” The old demon said: “Sire! Cut the outside end, but the other is knotted at my heart—and at my throat there is a creeping nausea. What am I to do?” The Pilgrim said: “In that case, open your mouth, and I will go in again and untie the cord.” The old demon panicked: “Once you are in, you may never come out—hard, hard.” The Pilgrim said: “I have the power to untie the inside knot from the outside. And once untied, will you truly carry my master?” The old demon said: “Untied, I carry him; I would not dare speak a lying word.” The Great Sage, satisfied it was true, shook his body and gathered back his hair—and the demon's heart stopped aching. This was the Great Sage Sun's masking art: the hair was knotted to his heart; the hair withdrawn, the pain went with it. The three demons leaped up, thanking him: “Great Sage, go back; tell the Tang monk to pack up his baggage, and we will bring the sedan to carry him.” The demons sheathed their arms and all returned to the cave.
The Great Sage coiled the cord and went back east over the mountain, and saw from afar the Tang monk lying on the ground rolling and weeping, while Zhu Bajie and Sha Monk had untied the bundles and were dividing the baggage. The Pilgrim sighed in himself: “No need to ask: Bajie must have told the master I was eaten by the demon; the master, unable to bear losing me, weeps; and the Idiot divides the goods and scatters the household. Ah! Can that be it? Let me call once and see.” He dropped his cloud and called: “Master.” Sha Monk heard and rounded on Bajie: “You are a coffin-lid board—born to wreck other men. Senior brother was not dead, and you said he was; at this business of yours—what call is that coming?” Bajie said: “I saw him swallowed at one gulp with my own eyes. The day must be unlucky; the monkey has come back a ghost.” The Pilgrim came up, seized Bajie's face, and slapped him staggering: “You clod! What ghost would I be?” The Idiot, covering his face, said: “Brother, the monster truly ate you—how, how do you live again?” The Pilgrim said: “For a pudding of a fellow like you? When he ate me, I clawed his gut, squeezed his lungs, threaded this cord through his heart, and hauled till the pain was past bearing, till they all knelt begging; then I spared his life. Now they bring a sedan to carry my master over the mountain.” Tripitaka heard, scrambled up, and bowed to the Pilgrim: “Disciple, you have been worked to death for me. Had I believed Wuneng's talk, I would have been ended.” The Pilgrim swung his fist at Bajie, cursing: “This bran-belly Idiot, how lazy, how little of a man! Master, do not fret; the demon comes presently to carry you.” Sha Monk too was sore ashamed, covered it up quickly, packed the baggage, saddled the horse, and they waited by the road—no more of that.
Now the three demon kings led their sprites back to the cave. The second said: “Brother, I thought the Pilgrim Sun was some nine-headed, eight-tailed prodigy—and he is only a little monkey like this. You should not have swallowed him. In a bout of arms, when could he stand against you and me? With these tens of thousands of demons in the cave, our spittle alone could drown him. But you swallowed him into your belly, and he raised his arts inside and made you suffer. How dare you match with him? That talk of carrying the Tang monk over was all pretense; the truth is that our elder brother's life hung on it. We will never carry him.” The old demon said: “Good brother, why will you not carry him?” The second said: “Give me three thousand little demons drawn up in ranks, and I have the power to take this monkey.” The old demon said: “Never mind three thousand—take the whole main camp if you like. Only take him, and we all share the credit.”
The second demon picked three thousand little demons, drew them up beside the highway, and sent a blue-flag runner back and forth crying: “Pilgrim Sun, come out early and give battle to His Majesty the Second King!” Bajie heard and laughed: “Brother, the saying goes: ‘A lie will not fool a home-born man.’ Here comes the fancy-work and the devilry again. You said the demons were subdued and would bring a sedan to carry the master; and now they call for battle—why?” The Pilgrim said: “The old monster is subdued by me; he dares not show his head—the very word ‘Sun’ gives him the headache. This must be the second demon loath to carry us, and so he calls for battle. I say, brother: that demon has three brothers, so full of brotherly loyalty; we are three brothers too—shall we have none? I have subdued the eldest; the second is out—why should you not fight him?” Bajie said: “What is there to fear? Let me go strike him a battle.” The Pilgrim said: “If you are going, go.” Bajie laughed: “Brother, going I will go—but lend me that cord to use.” The Pilgrim said: “What do you want with it? You have no art to get inside a belly, no art to knot it at a heart—what use is it to you?” Bajie said: “I will buckle it at my waist for a life-rope. You and Sha Monk hold the rear end and pay me out to fight him. Judge me winning, and you slacken, and I take him; if I am losing, haul me back, and let him not drag me off.” And truly the Pilgrim laughed in himself: “A fine chance to make a game of the Idiot.” He buckled the cord at his waist and shoved him out to battle.
The Idiot hoisted his muckrake and ran up the crag, calling: “Come out, demon, and fight your pig ancestor!” The blue-flag runner hurried in: “Your Majesty, a monk with a long mouth and big ears is coming.” The second demon came out of the camp, saw Bajie, and without one word of parley drove his spear full at his face; the Idiot raised his rake and met him. The two locked grips before the slope; before seven or eight rounds the Idiot's hands went weak, he could not hold the demon, and turned crying: “Brother, it is bad—haul the life-rope, haul the life-rope.” The Great Sage on that side heard—and slacked the cord instead, and let it fly. The Idiot, beaten, ran backward. Dragging a cord is nothing going forward; but coming back, it being slack, it caught his feet: he tripped himself into one fall, got up, and fell again. First he staggered; then he went down flat on his face. The demon caught him, flipped out that trunk, like a flood dragon, and wound it about Bajie's waist, and went back to the cave with his victory, all the demons singing triumph together, crowding home.
Below the slope Tripitaka saw it, and was angry with the Pilgrim: “Wukong, no wonder Wuneng cursed you to die: your brotherhood has no love in it at all—nothing but jealousy and envy. He begged you to haul the life-rope—why would you not haul it, but throw the rope away instead? Now he is taken—what of that?” The Pilgrim laughed: “Master, you are very partial, very doting. Enough: when Old Sun was taken, you never fretted—he was only a fellow ready to spend his life; this Idiot is taken once, and you blame me. Let him taste some trouble, and see how hard the scriptures are to fetch.” Tripitaka said: “Disciple, when you went, was I not anxious? I thought: he can change his shape; surely he will not be hurt. This Idiot is built like a clod, and cannot leap and dodge; on such a trip, little luck and much harm. Go save him after all.” The Pilgrim said: “Master, do not blame me—let me go save him.”
He sprang away and hurried up the mountain, hating in the dark: “This Idiot cursed me dead; let him have no joy of it yet. Let me follow and see how the demon handles him—let him take his pains, and then I will save him.” He pinched the spell-sign, murmured the true words, shook himself once, changed into a tiny cicada, flew after, and stuck at the root of Bajie's ear, and so came with the demon into the cave. The second demon led his three thousand sprites, with a great blowing of horns and beating of drums, and made camp at the cave mouth. He brought Bajie inside: “Brother, I have taken one.” The old monster said: “Bring him; let me see.” He slackened his trunk and dropped Bajie: “Is this not he?” The old monster said: “This fellow is of no use.” Bajie heard: “Your Majesty, put out the useless one and go catch you a useful one.” The third said: “Useless he may be, but he is the Tang monk's disciple, Zhu Bajie. Bind him and steep him in the pond at the back. When the water has loosened his bristles, we will slit his belly, salt him, dry him in the sun, and save him for a cloudy day to go with wine.” Bajie was horrified: “It is over, it is over—I have fallen in with pickling demons!” The demons all set to, bound the Idiot hog-tied, four limbs together, shouldered and carried him to the pond, shoved him into the middle, and all turned away.
The Great Sage flew up and watched: the Idiot lay belly-up, snout poking, half floating, half sinking, snorting and blowing—a truly laughable sight: like a great black lotus seedpod of the eighth or ninth month, frost-nipped, gone to seed. The Great Sage, seeing that face of his, hated him and pitied him too. He said: “What is to be done with him? He too is one of the Dragon-Flower Assembly. Yet I hate it in him: at every turn he divides the baggage and scatters the household, and he eggs the master on to recite the Tight-Fillet Spell at me. I heard Sha Monk say once he has hoarded private savings of his own—has he or no? Let me frighten him a little and see.”
Good Great Sage! He flew close to his ear and faked a voice, crying: “Zhu Wuneng! Zhu Wuneng!” Bajie panicked: “Ill luck! This Wuneng was given me by the Bodhisattva Guanyin; since I followed the Tang monk I am called Bajie besides. How does anyone here know I am called Wuneng?” The Idiot could not help asking: “Who calls my religious name?” The Pilgrim said: “I do.” The Idiot said: “Who are you?” The Pilgrim said: “I am the Summoner of souls.” The Idiot panicked: “Officer, where do you come from?” The Pilgrim said: “The Fifth King of Hell has sent me to call in your name.” The Idiot said: “Officer, go back, I beg you, and tell the Fifth King of Hell: he and my senior brother Sun Wukong are very good friends; let him put me off one day, and call tomorrow.” The Pilgrim said: “Nonsense. ‘When Yama fixes death at the third watch, who dares keep a man to the fourth?’ Come along now, and spare yourself the rope.” The Idiot said: “Officer, is there no corner of grace? Look at this face of mine—I still think of living. Dead I certainly am, but grant one day: this demon will have brought in my master and the rest; let us meet, and all be squared at once.” The Pilgrim laughed in himself: “Well then. My warrant carries thirty names, all about here before and behind. If I summon them to wait on you, you will have your day's delay. Have you traveling money? Give me a little.” Bajie said: “Pity, pity—where would a monk out of the world get traveling money?” The Pilgrim said: “No money? Then into the rope, and come along.” The Idiot panicked: “Officer, not the rope. I know that rope of yours—the Life-Chasing Rope: once it nooses, the breath stops. I have, I have—I have a little, only not much.” The Pilgrim said: “Where? Out with it, quick.” Bajie said: “Pity, pity. From the day I became a monk to now, some pious households fed monks; seeing what a feed-bag I am, they gave me a little more alms than the rest. I took it and saved it: odds and ends, five mace of silver in all. It was awkward to keep, so in the city I begged a silversmith to melt it into one piece, and the rogue—no fear of heaven in him—skimmed a few candareens off; only four mace six left, one lump. Take it and go.” The Pilgrim laughed in himself: “The Idiot has not a pair of trousers to wear—where would he keep it? Eh! Where is your silver?” Bajie said: “Stuffed in the hole of my left ear. I am bound and cannot reach it—take it out yourself.”
The Pilgrim heard, reached into the ear hole, and drew it out: truly a saddle-shaped piece of silver, four mace five or six candareens in weight. He held it in his hand and burst out laughing. The Idiot, knowing the voice for the Pilgrim's, cursed in the water: “Plague take that Keeper of Heavenly Horses—come to swindle my property in such a strait as this!” The Pilgrim laughed again: “You pickled rascal! Old Sun has borne untold hardships guarding the master—and you have hoarded a private purse.” Bajie said: “A face for you! What private purse? It is all scraped off my teeth; I could not bear to spend it on my mouth, and kept it to buy a bolt of cloth and make a garment—and you frightened it out of me. Share me some back.” The Pilgrim said: “Not half a share for you.” Bajie cursed: “Keep it for my ransom, then—it may buy me out of here.” The Pilgrim said: “Do not fret; I will save you.” He hid the silver, showed his true form, drew the iron staff, waded in, took the Idiot by the feet, hauled him up, and untied the cords. Bajie jumped up, stripped off his clothes, wrung out the water, gave a shake, and draped the dripping things back on: “Brother, let us slip out the back gate.” The Pilgrim said: “Slipping out the back—is that your notion of growing up? We fight our way out the front.” Bajie said: “My legs are bound numb; I cannot run.” The Pilgrim said: “Then keep up with me.”
Good Great Sage! He flung the iron staff through its whole repertoire, fighting his way out. The Idiot, bearing his numbness, kept close at his heels. At the second gate he saw his own muckrake leaning, pushed the little demons aside, grabbed it, and struck wildly ahead, fighting out three or four gates of doors with the Pilgrim—no telling how many little demons they killed. The old demon heard and said to the second: “Fine prisoners you take, fine prisoners! Look: the Pilgrim Sun has robbed you of Zhu Bajie and is beating our little demons at the gates.” The second demon sprang up, seized his spear, and rushed out the door, cursing aloud: “Brazen ape, such insolence—how dare you slight us so?” The Great Sage heard and stopped where he stood to meet him. The monster would have no parley: spear out at once; but the Pilgrim, a master hand, was never flurried: iron staff drawn, he met him face to face. The two of them before the cave gate—a fine slaughter:
The yellow-tusked old elephant took human form and swore brotherhood with the lion king.Because the eldest demon was the go-between, with one heart they schemed to eat the Tang monk.The Great Sage Equal to Heaven, whose powers are vast, upholds the right and roots out evil, set on destroying the sprites.Bajie, powerless, fell into the cruel hand; Wukong came to the rescue and broke from the gate.The demon king pursued, showing his might; spear and staff crossed as each displayed his art.That one's spear came like a python threading the wood; this one's staff rose like a dragon issuing from the sea.The dragon from the sea gate—clouds thick on thick; the python through the forest trees—mist rising on rising.In the end all for the Tang monk: in bitter hate they locked, with no love between.
Bajie, seeing the Great Sage and the demon at it, planted his muckrake on the spur of the hill and stood gaping, coming to no one's help. The demon, finding the Pilgrim's staff so heavy, his repertoire complete without one gap, caught the staff on his spear, flipped out his trunk, and made to wind him up. The Pilgrim knew his trade: both hands he raised the gold-banded staff high overhead. The demon's trunk wound round his waist and haunches, but missed his hands—and look at him, both hands free, spinning the staff above the demon's snout for play. Bajie saw and beat his breast: “Ah! What luck the monster has! He wound me up, the clod, hands and all, so I could not stir; he winds that slippery one and takes no hands. Those two hands of his hold the staff—one poke up the nostril and that hole would smart and run—how could he hold him then?”
The Pilgrim had had no such thought—Bajie taught it him. He shook the staff small as a hen's egg, a zhang and more long, and truly poked it up the demon's nostril. The monster, terrified, with a hiss let go his trunk. The Pilgrim's hand turned, seized the trunk, and hauled forward with his strength. The demon, guarding his pain, came hopping after his hand. Bajie now dared come near, striking wildly at the demon's haunch with his rake. The Pilgrim said: “No, no—those rake teeth are sharp; you may break the skin and draw blood, and the master will see and say we relish slaughter. Turn it about and beat him with the haft.”
And truly the Idiot took the rake by its handle, a step and a blow; the Pilgrim led the trunk: like two elephant drivers they brought him down the slope. There stood Tripitaka, eyes fixed, watching the road; seeing the two of them come brawling and roaring along, he called: “Wujing—look what Wukong is leading!” Sha Monk saw and laughed: “Master, senior brother has the demon by the nose, hauling him along—it is a joy to see.” Tripitaka said: “Blessed, blessed! So big a monster, so long a trunk. Ask him: if he will gladly carry us over the mountain, spare him—do not take his life.” Sha Monk sprang ahead and called: “The master says: if the monster will truly carry him over the mountain, he is not to be hurt.” The monster heard and knelt down at once, answering with wuffled moans—his nose, pinched tight by the Pilgrim, was stuffed like a man in the worst of head colds. He said: “Lord Tang, if you will spare my life, the sedan comes at once to carry you.” The Pilgrim said: “My master and disciples are all merciful in victory: as you say, we spare your life. Bring the sedan quickly—and if you turn coat again, once taken, you will be spared no more.” The monster, his trunk released, knocked his head and went. The Pilgrim and Bajie came to the Tang monk and told the whole affair. Bajie, abashed past bearing, spread his clothes to dry on the slope and waited—no more of that.
The second demon went trembling back to the cave. Before he arrived, the little demons had carried word to the old demon and the third that the second had been taken by the nose and hauled away. The old demon quaked, and with the third had led out his host, when they saw the second coming back alone, took him in again, and asked why he was freed. The second told them all the Tang monk's words of mercy in victory. One looked at another, and none dared speak. The second said: “Brother, do we carry the Tang monk or no?” The old demon said: “Brother, what talk is this? The Pilgrim Sun is a monkey that deals in broad justice. He was inside my belly: had he meant to take my life, a thousand of me had died by his handling. And just now, holding your nose—if he had hauled and never given back, a pinch would have burst your snout—and even that would have been shameful for us. Make ready quickly and carry him over.” The third laughed: “Carry, carry, carry.” The old demon said: “Good brother, you speak like a man out of temper. If you will not carry, we two will carry him.”
The third laughed again: “Elder brothers, hear me: if the monk does not want our carrying, and we let it slip by so, that is his good fortune; but if he wants carrying, then—why, he walks straight into my plan of luring the tiger from his hill.” The old monster said: “What is ‘luring the tiger from his hill’?” The third said: “Now we muster every demon in the cave and choose: out of ten thousand, a thousand; out of a thousand, a hundred; out of the hundred, sixteen; and thirty besides.” The old monster said: “Why sixteen, and thirty too?” The third said: “Thirty who can boil and stew. Give them fine rice, white flour, bamboo shoots, tea buds, fragrant mushrooms, toadstools, bean curd, and gluten, and send them twenty or thirty li out to pitch a camp and lay out tea and rice to entertain the Tang monk.” The old monster said: “And what are the sixteen for?” The third said: “Eight to carry, eight to clear the road with their cries. We three brothers attend at his side and see him part of the way. Four hundred li and more west of here lies my city; I have men and horses there to meet us. When we come near the walls—so and so and so—master and disciples, head and tail, shall not see each other. To take the Tang monk, the whole success hangs on those sixteen.” The old monster heard and rejoiced without measure—truly like a wakened drunk, a man out of a dream. “Good, good, good!” He mustered his demons, chose the thirty first and gave them their goods; then chose the sixteen to carry a sedan of fragrant rattan, and they came out the gates together. He charged the rest of the demons: “None of you is to stroll up the mountain. The Pilgrim Sun is a monkey of many thoughts: see you coming and going, he will grow suspicious and see through the plan.”
The old monster led them out to the highway and called aloud: “Lord Tang! Today no baleful star crosses your path; come over the mountain early, my lord.” Tripitaka heard: “Wukong, who calls me?” The Pilgrim pointed: “Over there are the demons Old Sun subdued, come with the sedan to carry you.” Tripitaka pressed his palms together toward heaven: “Blessed, blessed! Without a disciple of such powers, how should I ever get through?” He walked straight up and bowed to the demons: “Much obliged for your kindness. When I have fetched the scriptures and returned east to Chang'an, I will publish your good deed.” The demons knocked their heads: “Pray mount the sedan, my lord.” Now Tripitaka had mortal eyes and mortal flesh, and knew no trickery; and the Great Sage Sun, being an immortal of the highest rank, upright and true of nature, thought only of the work of taking and letting go—he had subdued the demons; how could he look for plots in them? He did not examine closely, but followed the master's wishes: he ordered Bajie to sling the baggage on the horse and keep close with Sha Monk; he himself went ahead with the iron staff to open the road, watching for good and ill. Eight raised the sedan, eight cried the road in relays, the three demons steadied the shafts; and the master sat the sedan glad and gay. Up the high mountain, along the great road, they went.
Who could know that in the midst of joy sorrow was coming? The scripture says: “When peace reaches its height, decline is born.” His hour had met a true Year Star of bale, and the Mourning and Visiting stars besides. That troop of demons waited on them, of one heart and mind, left and right, obsequious morning and night. At thirty li they offered a meal, at fifty li a meal again; before dusk they asked for lodging—all in order along the way. Three meals a day, to their heart's content; a night's good lodging, well placed to rest.
Westward they had four hundred li and more to go when the city came in sight. The Great Sage raised his iron staff; one li only from the sedan he saw the city—and it frightened him into a fall, from which he could not scramble up. You think him so bold—why should the sight so terrify him? Because he saw in that city a host of evil airs. They were:
Thronging and clustering, demons and monsters; at all four gates wolf sprites.A brindled tiger as steward-in-chief; a white-faced tiger-cat as commander-in-chief.Fork-horned deer carried the passes and papers; clever foxes strutted the highways.A thousand-foot python patrolled the walls; a ten-thousand-foot serpent held the roads.Under the towers gray wolves called the messengers; before the terraces spotted leopards spoke with human voices.Flag-wavers and drum-beaters all were demons; the night patrol and the watch posts all mountain sprites.Crafty hares kept shop and drove their trades; wild boars shouldered loads and made their livings.In years past it was a kingdom of the heavenly court; now it is turned a city of tigers and wolves.
The Great Sage was at his most frightened when he heard wind behind his ear. He turned sharply: it was the third demon, both hands raising a painted-shaft halberd, bringing it down at the Great Sage's head. The Great Sage tumbled up in haste and met it face to face with the gold-banded staff. The two, each nursing fury, panting, without one word; teeth set, each set on the other. Then the old demon king passed the word, raised his steel blade, and hacked at Bajie; Bajie, panicked, dropped the horse, swung his rake, and struck wildly ahead. The second demon twirled his long spear and stabbed at Sha Monk; Sha Monk's demon-quelling staff warded and held him. Three demon kings against three monks, one to one, on the hilltop, flinging away their lives in bitter fight.
The sixteen little demons kept to their orders, each at his best: they seized the white horse and the bags, crowded round Tripitaka, hoisted the sedan, and ran straight for the city, calling aloud: “By His Majesty's plan the Tang monk is taken!” Big and little demons on the walls came running down and flung the gates wide. Word was passed to every camp: furl the flags, muffle the drums, no shouting, no gong. “The king's order stands from before: the Tang monk must not be frightened. The Tang monk cannot bear a fright—one fright and his flesh sours, and is no good to eat.” All the demons in their joy welcomed Tripitaka, bowing low, bending their backs to receive their master monk. They carried the Tang monk in his sedan up the golden throne hall, set him in the middle, offered tea and rice on this side and that, circling about him. The elder lay dazed and dim, among them and alone.
But whether his life would stand—listen to the next chapter to find out.
Chapter 77
Traditional Chinese
第七十七回 群魔欺本性 一體拜真如
且不言唐長老困苦。卻說那三個魔頭齊心竭力，與大聖兄弟三人，在城東半山內努力爭持。這一場，正是那鐵刷帚刷銅鍋──家家挺硬。好殺：
六般體相六般兵，六樣形骸六樣情。六惡六根緣六慾，六門六道賭輸贏。三十六宮春自在，六六形色恨有名。這一個金箍棒，千般解數；那一個方天戟，百樣崢嶸。八戒釘鈀兇更猛，二怪長槍俊又能。小沙僧寶杖非凡，有心打死；老魔頭鋼刀快利，舉手無情。這三個是護衛真僧無敵將，那三個是亂法欺君潑野精。起初猶可，向後彌兇。六枚都使昇空法，雲端裡面各翻騰。一時間吐霧噴雲天地暗，哮哮吼吼只聞聲。
他六個鬥夠多時，漸漸天晚。卻又是風霧漫漫，霎時間就黑暗了。原來八戒耳大，蓋著眼皮，越發昏濛；手腳慢，又遮架不住：拖著鈀，敗陣就走。被老魔舉刀砍去，幾乎傷命。幸躲過頭腦，被口刀削斷幾根鬃毛，趕上張開口咬著領頭，拿入城中，丟與小怪，綑在金鑾殿。老妖又駕雲，起在半空助力。沙和尚見事不諧，虛幌著寶杖，顧本身回頭便走。被二怪捽開鼻子，響一聲，連手捲住，拿到城裡，也叫小妖綑在殿下。卻又騰空去叫拿行者。
行者見兩個兄弟遭擒，他自家獨力難撐，正是：好手不敵雙拳，雙拳難敵四手。他喊一聲，把棍子隔開三個妖魔的兵器，縱觔斗駕雲走了。三怪見行者駕觔斗時，即抖抖身，現了本像，搧開兩翅，趕上大聖。你道他怎能趕上？當時如行者鬧天宮，十萬天兵也拿他不住者，以他會駕觔斗雲，一去有十萬八千里路，所以諸神不能趕上。這妖精搧一翅就有九萬里，兩搧就趕過了。所以被他一把撾住，拿在手中，左右掙挫不得。欲思要走，莫能逃脫。即使變化法遁法，又往來難行：變大些兒，他就放鬆了撾住；變小些兒，他又揝緊了撾住。復拿了徑回城內，放了手，捽下塵埃，吩咐群妖，也照八戒、沙僧綑在一處。那老魔、二魔俱下來迎接，三個魔頭同上寶殿。噫！這一番倒不是綑住行者，分明是與他送行。
此時有二更時候，眾怪一齊相見畢，把唐僧推下殿來。那長老於燈光前，忽見三個徒弟都綑在地下，老師父伏於行者身邊，哭道：「徒弟啊，常時逢難，你卻在外運用神通，到那裡取救降魔；今番你亦遭擒，我貧僧怎麼得命？」八戒、沙僧聽見師父這般苦楚，便也一齊放聲痛哭。行者微微笑道：「師父放心，兄弟莫哭，憑他怎的，決然無傷。等那老魔安靜了，我們走路。」八戒道：「哥啊，又來搗鬼了。麻繩綑住，鬆些兒還著水噴，想你這瘦人兒不覺，我這胖的遭瘟哩。不信，你看兩膊上，入肉已有二寸，如何脫身？」行者笑道：「莫說是麻繩綑的，就是碗粗的棕纜，只也當秋風過耳，何足罕哉？」
師徒們正說處，只聞得那老魔道：「三賢弟有力量，有智謀，果成妙計，拿將唐僧來了。」叫：「小的們，著五個打水，七個刷鍋，十個燒火，二十個擡出鐵籠來，把那四個和尚蒸熟，我兄弟們受用；各散一塊兒與小的們吃，也教他個個長生。」八戒聽見，戰兢兢的道：「哥哥，你聽，那妖精計較要蒸我們吃哩。」行者道：「不要怕，等我看他是雛兒妖精，是把勢妖精。」沙和尚哭道：「哥呀，且不要說寬話。如今已與閻王隔壁哩，且講甚麼『雛兒』、『把勢』？」說不了，又聽得二怪說：「豬八戒不好蒸。」八戒歡喜道：「阿彌陀佛！是那個積陰騭的說我不好蒸？」三怪道：「不好蒸，剝了皮蒸。」八戒慌了，厲聲喊道：「不要剝皮，粗自粗，湯響就爛了。」老怪道：「不好蒸的，安在底下一格。」行者笑道：「八戒莫怕，是雛兒，不是把勢。」沙僧道：「怎麼認得？」行者道：「大凡蒸東西，都從上邊起。不好蒸的，安在上頭一格，多燒把火，圓了氣，就好了；若安在底下，一住了氣，就燒半年也是不得氣上的。他說八戒不好蒸，安在底下，不是雛兒是甚的？」八戒道：「哥啊，依你說，就活活的弄殺人了。他打緊見不上氣，擡開了，把我翻轉過來，再燒起火，弄得我兩邊俱熟，中間不夾生了？」
正講時，又見小妖來報：「湯滾了。」老怪傳令叫擡。眾妖一齊上手，將八戒擡在底下一格，沙僧擡在二格。行者估著來擡他，他就脫身道：「此燈光前好做手腳。」拔下一根毫毛，吹口仙氣，叫：「變！」即變做一個行者，綑了麻繩。將真身出神，跳在半空裡，低頭看著。那群妖那知真假，見人就擡，把個假行者擡在上三格；才將唐僧揪翻倒綑住，擡上第四格。乾柴架起，烈火氣焰騰騰。大聖在雲端裡嗟嘆道：「我那八戒、沙僧，還捱得兩滾；我那師父，只消一滾就爛。若不用法救他，頃刻喪矣。」
好行者，在空中捻著訣，念一聲「唵藍淨法界，乾元亨利貞」的咒語，拘喚得北海龍王早至。只見那雲端裡一朵烏雲，應聲高叫道：「北海小龍敖順叩頭。」行者道：「請起，請起。無事不敢相煩。今與唐師父到此，被毒魔拿住，上鐵籠蒸哩。你去與我護持護持，莫教蒸壞了。」龍王隨即將身變作一陣冷風，吹入鍋下，盤旋圍護，更沒火氣燒鍋，他三人方不損命。
將有三更盡時，只聞得老魔發放道：「手下的，我等用計勞形，拿了唐僧四眾；又因相送辛苦，四晝夜未曾得睡。今已綑在籠裡，料應難脫，汝等用心看守，著十個小妖輪流燒火，讓我們退宮，略略安寢。到五更天色將明，必然爛了，可安排下蒜泥鹽醋，請我們起來，空心受用。」眾妖各各遵命。三個魔頭，卻各轉寢宮而去。
行者在雲端裡明明聽著這等吩咐，卻低下雲頭，不聽見籠裡人聲。他想著：「火氣上騰，必然也熱，他們怎麼不怕，又無言語哼嗔？莫敢是蒸死了？等我近前再聽。」好大聖，踏著雲，搖身一變，變作一個黑蒼蠅兒，釘在鐵籠格外聽時，只聞得八戒在裡面道：「晦氣，晦氣，不知是悶氣蒸，又不知是出氣蒸哩。」沙僧道：「二哥，怎麼叫做『悶氣』、『出氣』？」八戒道：「悶氣蒸是蓋了籠頭，出氣蒸不蓋。」三藏在浮上一層應聲道：「徒弟，不曾蓋。」八戒道：「造化，今夜還不得死，這是出氣蒸了。」行者聽得他三人都說話，未曾傷命，便就飛了去，把個鐵籠蓋輕輕兒蓋上。三藏慌了道：「徒弟，蓋上了。」八戒道：「罷了，這個是悶氣蒸，今夜必是死了。」沙僧與長老嚶嚶的啼哭。八戒道：「且不要哭，這一會燒火的換了班了。」沙僧道：「你怎麼知道？」八戒道：「早先擡上來時，正合我意：我有些兒寒濕氣的病，要他騰騰。這會子反冷氣上來了。咦！燒火的長官，添上些柴便怎的？要了你的哩？」
行者聽見，忍不住暗笑道：「這個夯貨，冷還好捱，若熱就要傷命。再說兩遭，一定走了風了，快早救他。且住，要救他須是要現本相。假如現了，這十個燒火的看見，一齊亂喊，驚動老怪，卻不又費事？等我先送他個法兒。」忽想起：「我當初做大聖時，曾在北天門與護國天王猜枚耍子，贏得他瞌睡蟲兒，還有幾個，送了他罷。」即往腰間順帶裡摸摸，還有十二個。「送他十個，還留兩個做種。」即將蟲兒拋了去，散在十個小妖臉上，鑽入鼻孔，漸漸打盹，都睡倒了。只有一個拿火叉的睡不穩，揉頭搓臉，把鼻子左捏右捏，不住的打噴嚏。行者道：「這廝曉得勾當了，我再與他個雙㮇燈。」又將一個蟲兒拋在他臉上。「兩個蟲兒，左進右出，右出左進，諒有一個安住。」那小妖兩三個大啊欠，把腰伸一伸，丟了火叉，也撲的睡倒，再不翻身。
行者道：「這法兒真是妙而且靈。」即現原身，走近前，叫聲：「師父。」唐僧聽見道：「悟空，救我啊。」沙僧道：「哥哥，你在外面叫哩？」行者道：「我不在外面，好和你們在裡邊受罪？」八戒道：「哥啊，溜撒的溜了，我們都是頂缸的，在此受悶氣哩。」行者笑道：「獃子莫嚷，我來救你。」八戒道：「哥啊，救便要脫根救，莫又要復蒸籠。」行者卻揭開籠頭，解了師父，將假變的毫毛抖了一抖，收上身來；又一層層放了沙僧，放了八戒。那獃子才解了，巴不得就要跑。行者道：「莫忙，莫忙。」卻又念聲咒語，發放了龍神，才對八戒道：「我們這去到西天，還有高山峻嶺。師父沒腳力難行，等我還將馬來。
你看他輕手輕腳，走到金鑾殿下，見那些大小群妖俱睡著了。卻解了韁繩，更不驚動。那馬原是龍馬，若是生人，飛踢兩腳，便嘶幾聲。行者曾養過馬，授弼馬溫之官，又是自家一夥，所以不跳不叫。悄悄的牽來，束緊了肚帶，扣備停當，請師父上馬。長老戰兢兢的騎上，也就要走。行者道：「也且莫忙。我們西去還有國王，須要關文，方才去得；不然，將甚執照？等我還去尋行李來。」唐僧道：「我記得進門時，眾怪將行李放在金殿左手下，擔兒也在那一邊。」行者道：「我曉得了。」即抽身跳在寶殿尋時，忽見光彩飄颻。行者知是行李。怎麼就知？以唐僧的錦襴袈裟上有夜明珠，故此放光。急到前，見擔兒原封未動，連忙拿了去，付與沙僧挑著。
八戒牽著馬，他引了路，徑奔正陽門。只聽得梆鈴亂響，門上有鎖，鎖上貼了封皮。行者道：「這等防守，如何去得？」八戒道：「後門裡去罷。」行者引路，徑奔後門，後宰門外也有梆鈴之聲，門上也有封鎖。「卻怎生是好？我這一番，若不為唐僧是個凡體，我三人不管怎的，也駕雲弄風走了。只為唐僧未超三界外，見在五行中，一身都是父母濁骨，所以不得昇駕，難逃。」八戒道：「哥哥，不消商量，我們到那沒梆鈴、不防衛處，撮著師父爬過牆去罷。」行者笑道：「這個不好。此時無奈，撮他過去；到取經回來，你這獃子口敞，延地裡就對人說，我們是爬牆頭的和尚了。」八戒道：「此時也顧不得行檢，且逃命去罷。」行者也沒奈何，只得依他，到那淨牆邊，算計爬出。
噫！有這般事，也是三藏災星未脫。那三個魔頭在宮中正睡，忽然驚覺，說走了唐僧，一個個披衣忙起，急登寶殿。問曰：「唐僧蒸了幾滾了？」那些燒火的小妖已是有睡魔蟲，都睡著了，就是打也莫想打得一個醒來。其餘沒執事的，驚醒幾個，冒冒失失的答應道：「七、七、七、七滾了。」急跑近鍋邊，只見籠格子亂丟在地下，燒火的還都睡著。慌得又來報道：「大王，走、走、走、走了。」三個魔頭都下殿，近鍋前仔細看時，果見那籠格子亂丟在地下，湯鍋盡冷，火腳俱無。那燒火的俱呼呼鼾睡如泥。慌得眾怪一齊吶喊，都叫：「快拿唐僧！快拿唐僧！」這一片喊聲振起，把些前前後後、大大小小妖精，都驚起來，刀槍簇擁，至正陽門下。見那封鎖不動，梆鈴不絕。問外邊巡夜的道：「唐僧從那裡走了？」俱道：「不曾走出人來。」急趕至後宰門，封鎖、梆鈴，一如前門。復亂搶搶的燈籠火把，熯天通紅，就如白日，卻明明的照見他四眾爬牆哩。老魔趕近，喝聲：「那裡走？」那長老諕得腳軟觔麻，跌下牆來，被老魔拿住。二魔捉了沙僧，三魔擒倒八戒，眾妖搶了行李、白馬，只是走了行者。那八戒口裡嘓嘓噥噥的報怨行者道：「天殺的，我說要救便脫根救，如今卻又復籠蒸了。」
眾魔把唐僧擒至殿上，卻不蒸了。二怪吩咐把八戒綁在殿前簷柱上，三怪吩咐把沙僧綁在殿後簷柱上；惟老魔把唐僧抱住不放。三怪道：「大哥，你抱住他怎的？終不然就活吃？卻也沒些趣味。此物比不得那愚夫俗子，拿了可以當飯；此是上邦稀奇之物，必須待天陰閑暇之時，拿他出來，整製精潔，猜枚行令，細吹細打的吃方可。」老魔笑道：「賢弟之言雖當，但孫行者又要來偷哩。」三魔道：「我這皇宮裡面有一座錦香亭子，亭子內有一個鐵櫃。依著我，把唐僧藏在櫃裡，關了亭子；卻傳出謠言，說唐僧已被我們夾生吃了，令小妖滿城講說。那行者必然來探聽消息，若聽見這話，他必死心塌地而去。待三五日不來攪擾，卻拿出來，慢慢受用。如何？」老怪、二怪俱大喜道：「是是是，兄弟說得有理。」可憐把個唐僧連夜拿將進去，藏在櫃中，閉了亭子；傳出謠言，滿城裡都亂講不題。
卻說行者自夜半顧不得唐僧，駕雲走脫。徑至獅駝洞裡，一路棍，把那萬數小妖盡情勦絕。急回來，東方日出。到城邊，不敢叫戰。正是：單絲不線，孤掌難鳴。他落下雲頭，搖身一變，變作個小妖兒，演入門裡，大街小巷，緝訪消息。滿城裡俱道：唐僧被大王夾生兒連夜吃了。前前後後，都是這等說。行者著實心焦。行至金鑾殿前觀看，那裡邊有許多精靈，都戴著皮金帽子，穿著黃布直身，手拿著紅漆棍，腰掛著象牙牌，一往一來，不住的亂走。行者暗想道：「此必是穿宮的妖怪，就變做這個模樣，進去打聽打聽。」
好大聖，果然變得一般無二，混入金門。正走處，只見八戒綁在殿前柱上哼哩。行者近前，叫聲：「悟能。」那獃子認得聲音，道：「師兄，你來了？救我一救。」行者道：「我救你。你可知師父在那裡？」八戒道：「師父沒了，昨夜被妖精夾生兒吃了。」行者聞言，忽失聲淚似泉湧。八戒道：「哥哥莫哭，我也是聽得小妖亂講，未曾眼見。你休誤了，再去尋問尋問。」這行者卻才收淚，又往裡面找尋。忽見沙僧綁在後簷柱上，即近前摸著他胸脯子叫道：「悟淨。」沙僧也識得聲音，道：「師兄，你變化進來了？救我，救我。」行者道：「救你容易，你可知師父在那裡？」沙僧滴淚道：「哥啊，師父被妖精等不得蒸，就夾生兒吃了。」
大聖聽得兩個言語相同，心如刀攪，淚似水流。急縱身望空跳起，且不救八戒、沙僧，回至城東山上，按落雲頭，放聲大哭，叫道：「師父啊：
恨我欺天困網羅，師來救我脫沉痾。潛心篤志同參佛，努力修身共煉魔。豈料今朝遭蜇害，不能保你上婆娑。西方勝境無緣到，氣散魂消怎奈何？」
行者悽悽慘慘的自思自忖，以心問心道：「這都是我佛如來坐在那極樂之境，沒得事幹，弄了那三藏之經。若果有心勸善，理當送上東土，卻不是個萬古流傳？只是捨不得送去，卻教我等來取。怎知道苦歷千山，今朝到此喪命？罷罷罷，老孫且駕個觔斗雲，去見如來，備言前事。若肯把經與我送上東土，一則傳揚善果，二則了我等心願；若不肯與我，教他把鬆箍兒咒念念，退下這個箍子，交還與他，老孫還歸本洞，稱王道寡，耍子兒去罷。」
好大聖，急翻身，駕起觔斗雲，徑投天竺，那裡消一個時辰，早望見靈山不遠。須臾間，按落雲頭，直至鷲峰之下。忽擡頭，見四大金剛擋住道：「那裡走？」行者施禮道：「有事要見如來。」當頭又有崑崙山金霞嶺不壞尊王永住金剛喝道：「這猢猻甚是粗狂。前者大困牛魔，我等為汝努力，今日面見，全不為禮。有事且待先奏，奉召方行。這裡比南天門不同，教你進去出來，兩邊亂走？咄！還不靠開。」那大聖正是煩惱處，又遭此搶白，氣得哮吼如雷，忍不住大呼小叫，早驚動如來。
如來佛祖正端坐在九品寶蓮臺上，與十八尊輪世的阿羅漢講經，即開口道：「孫悟空來了，汝等出去接待接待。」大眾阿羅遵佛旨，兩路幢幡寶蓋，即出山門應聲道：「孫大聖，如來有旨相喚哩。」那山門口四大金剛卻才閃開路，讓行者前進。眾阿羅引至寶蓮臺下，見如來倒身下拜，兩淚悲啼。如來道：「悟空，有何事這等悲啼？」行者道：「弟子屢蒙教訓之恩，託庇在佛爺爺之門下。自歸正果，保護唐僧，拜為師範，一路上苦不可言。今至獅駝山獅駝洞、獅駝城，有三個毒魔，乃獅王、象王、大鵬，把我師父捉將去，連弟子一概遭迍，都綑在蒸籠裡，受湯火之災。幸弟子脫逃，喚龍王救免。是夜偷出師等，不料災星難脫，復又擒回。及至天明，入城打聽，叵耐那魔十分狠毒，萬樣驍勇，把師父連夜夾生吃了，如今骨肉無存。又況師弟悟能、悟淨，見綁在那廂，不久性命亦皆傾矣。弟子沒及奈何，特地到此參拜如來。望大慈悲，將鬆箍咒兒念念，退下我這頭上箍兒，交還如來，放我弟子回花果山寬閑耍子去罷。」說未了，淚如泉湧，悲聲不絕。如來笑道：「悟空少得煩惱。那妖精神通廣大，你勝不得他，所以這等心痛。」行者跪在下面，搥著胸膛道：「不瞞如來說，弟子當年鬧天宮，稱大聖，自為人以來，不曾吃虧，今番卻遭這毒魔之手。」
如來聞言道：「你且休恨，那妖精我認得他。」行者猛然失聲道：「如來，我聽見人講說，那妖精與你有親哩。」如來道：「這個刁猢猻，怎麼個妖精與我有親？」行者笑道：「不與你有親，如何認得？」如來道：「我慧眼觀之，故此認得。那老怪與二怪有主。」叫：「阿儺、迦葉，來，你兩個分頭駕雲去五臺山、峨眉山，宣文殊、普賢來見。」二尊者即奉旨而去。如來道：「這是老魔、二怪之主。但那三怪，說將起來，也是與我有些親處。」行者道：「親是父黨？母黨？」如來道：「自那混沌分時，天開於子，地闢於丑，人生於寅。天地再交合，萬物盡皆生。萬物有走獸飛禽，走獸以麒麟為之長，飛禽以鳳凰為之長。那鳳凰又得交合之氣，育生孔雀、大鵬。孔雀出世之時最惡，能吃人，四十五里路，把人一口吸之。我在雪山頂上，修成丈六金身，早被他也把我吸下肚去。我欲從他便門而出，恐污真身。是我剖開他脊背，跨上靈山。欲傷他命，當被諸佛勸解：傷孔雀如傷我母。故此留他在靈山會上，封他做佛母孔雀大明王菩薩。大鵬是與他一母所生，故此有些親處。」行者聞言笑道：「如來，若這般比論，你還是妖精的外甥哩。」如來道：「那怪須是我去，方可收得。」行者叩頭，啟上如來：「千萬望挪玉一降。」
如來即下蓮臺，同諸佛眾，徑出山門。又見阿儺、迦葉引文殊、普賢來見，二菩薩對佛禮拜。如來道：「菩薩之獸，下山多少時了？」文殊道：「七日了。」如來道：「山中方七日，世上幾千年。不知在那廂傷了多少生靈，快隨我收他去。」二菩薩相隨左右，同眾飛空。只見那：
滿天縹緲瑞雲分，我佛慈悲降法門。明示開天生物理，細言闢地化身文。面前五百阿羅漢，腦後三千揭諦神。迦葉阿儺隨左右，普文菩薩殄妖氛。
大聖有此人情，請得佛祖與眾前來，不多時，早望見城池。行者報道：「如來，那放黑氣的乃是獅駝國也。」如來道：「你先下去，到那城中，與妖精交戰，許敗不許勝。敗上來，我自收他。」
大聖即按雲頭，徑至城上，腳踏著垛兒罵道：「潑孽畜！快出來與老孫交戰。」慌得那城樓上小妖急跳下城中報道：「大王，孫行者在城上叫戰哩。」老妖道：「這猴兒兩三日不來，今朝卻又叫戰，莫不是請了些救兵來耶？」三怪道：「怕他怎的？我們都去看來。」三個魔頭，各持兵器，趕上城來，見了行者，更不打話，舉兵器一齊亂刺；行者掄鐵棒掣手相迎。鬥經七八回合，行者佯輸而走。那妖王喊聲大振，叫道：「那裡走？」大聖觔斗一縱，跳上半空；三個精即駕雲來趕。行者將身一閃，藏在佛爺爺金光影裡，全然不見。只見那過去、未來、見在的三尊佛像與五百阿羅漢、三千揭諦神，佈散左右，把那三個妖王圍住，水泄不通。老魔慌了手腳，叫道：「兄弟，不好了，那猴子真是個地裡鬼，那裡請得個主人公來也。」三魔道：「大哥休得悚懼，我們一齊上前，使槍刀搠倒如來，奪他那雷音寶剎。」這魔頭不識起倒，真個舉刀上前亂砍。卻被文殊、普賢念動真言，喝道：「這孽畜還不皈正，更待怎生？」諕得老怪、二怪不敢撐持，丟了兵器，打個滾，現了本相。二菩薩將蓮花臺拋在那怪的脊背上，飛身跨坐，二怪遂泯耳皈依。
二菩薩既收了青獅、白象，只有那第三個妖魔不伏。騰開翅，丟了方天戟，扶搖直上，掄利爪要叼捉猴王。原來大聖藏在光中，他怎敢近。如來情知此意，即閃金光，把那鵲巢貫頂之頭迎風一幌，變做鮮紅的一塊血肉。妖精掄利爪叼他一下。被佛爺把手往上一指，那妖翅膊上就了筋，飛不去，只在佛頂上不能遠遁，現了本相，乃是一個大鵬金翅鵰。即開口對佛應聲叫道：「如來，你怎麼使大法力困住我也？」如來道：「你在此處多生孽障，跟我去，有進益之功。」妖精道：「你那裡持齋把素，極貧極苦；我這裡吃人肉，受用無窮。你若餓壞了我，你有罪愆。」如來道：「我管四大部洲，無數眾生瞻仰，凡做好事，我教他先祭汝口。」那大鵬欲脫難脫，要走怎走，是以沒奈何，只得皈依。
行者方才轉出，向如來叩頭道：「佛爺，你今收了妖精，除了大害，只是沒了我師父也。」大鵬咬著牙恨道：「潑猴頭！尋這等狠人困我。你那老和尚幾曾吃他？如今在那錦香亭鐵櫃裡不是？」行者聞言，忙叩頭謝了佛祖。佛祖不敢鬆放了大鵬，也只教他在光焰上做個護法，引眾回雲，徑歸寶剎。
行者卻按落雲頭，直入城裡，那城裡一個小妖兒也沒有了。正是：蛇無頭而不行，鳥無翅而不飛。他見佛祖收了妖王，各自逃生而去。行者才解救了八戒、沙僧，尋著行李、馬匹，與他二人說：「師父不曾吃，都跟我來。」引他兩個徑入內院，找著錦香亭，打開門看，內有一個鐵櫃，只聽得三藏有啼哭之聲。沙僧使降妖杖打開鐵鎖，揭開櫃蓋，叫聲：「師父。」三藏見了，放聲大哭道：「徒弟啊，怎生降得妖魔？如何得到此尋著我也？」行者把上項事從頭至尾，細說了一遍。三藏感謝不盡。師徒們在那宮殿裡尋了些米糧，安排些茶飯，飽吃一餐，收拾出城，找大路投西而去。正是：
真經必得真人取，意嚷心勞總是虛。
畢竟這一去，不知幾時得面如來，且聽下回分解。
English
The Demon Host Affronts the Root Nature; with One Body They Bow to the True Suchness
Of the Tang elder's distress we say no more for now. The three demon kings, with all their heart and all their strength, fought the Great Sage's three brothers hard, in the half-mountain east of the city. It was truly an iron whisk scrubbing a copper pot—every stroke rang hard. The fine slaughter:
Six bodies, six weapons; six frames, six tempers.Six ills, six roots, born of six desires; at six gates and six ways they stake win and loss.In the thirty-six palaces spring ranges free; six times six, forms and colors, with hatred for a name.This one with the gold-banded staff, a thousand arts; that one with the square-shaft halberd, a hundred splendors.Bajie's muckrake fierce and fiercer; the second demon's long spear deft and strong.Little Sha Monk's precious staff no common thing, minded to kill; the old demon king's steel blade swift and sharp, lifting his hand without pity.These three: generals guarding the true monk, matchless; those three: wild sprites confounding the law, affronting heaven.At first it was bearable; later it raged ever worse.All six worked the art of rising into air, tumbling each in the clouds.In a moment they spewed fog and jetted cloud, heaven and earth darkened; roaring and howling, only the sound was heard.
The six of them fought a long while, and the sky darkened by degrees. Then the wind and fog came thick, and all was black in a moment. Now Bajie's ears were so big they hung over his eyelids, and the gloom thickened on him; his hands and feet were slow, and he could not keep his guard: trailing his rake, he broke off and ran. The old demon raised his blade and hacked, nearly taking his life. Happily his head dodged clear, but the blade sheared off several bristles of his mane; the demon caught him, opened his mouth, bit him by the collar, carried him into the city, gave him to the little demons, and had him bound in the golden throne hall. The old demon mounted his cloud again to help in the sky. Sha Monk, seeing things going ill, feinted with his precious staff and turned to run for himself. The second demon flipped out his trunk; with a sound it wound him up, hands and all, and carried him into the city, where the little demons bound him too before the hall. And up into the air again to call for the Pilgrim's taking.
The Pilgrim saw his two brothers taken; alone he could not hold the field—and as they say: the best hand is no match for two fists, and two fists are no match for four hands. With a shout he turned his staff and warded off the weapons of the three demons, sprang to the somersault cloud, and fled. The third demon, seeing the Pilgrim take his somersault, shook his body, showed his true form, spread his two wings, and gave chase to the Great Sage. How could he catch him, do you think? In the old days, when the Pilgrim wrecked the Heavenly Palace, a hundred thousand celestial troops could not hold him, because he rode the somersault cloud, a hundred and eight thousand li at a bound; so no god could catch him. This demon, at one beat of his wings, covered ninety thousand li: two beats and he had passed him. So he seized him in one grab and held him in his claw; struggle this way and that, the Pilgrim could not get free. He thought to escape, but there was no slipping out. He tried his transformations and his arts of escape, and neither would serve: grow a little bigger, and the demon loosened his grip and held him; grow a little smaller, and the demon tightened it and held him. Carried straight back into the city, he was let go and dropped in the dust, and the demon ordered his host to bind him with the others. The old demon and the second demon came down to meet them, and the three demon kings went up to the jeweled hall together. Ah! This taking of the Pilgrim was plainly nothing but seeing him off.
It was about the second watch. The demons had all met and exchanged their news, and pushed the Tang monk down before the hall. By lamplight the elder suddenly saw his three disciples bound on the ground, and the old master flung himself beside the Pilgrim, weeping: “Disciples! In every other calamity you were outside, working your powers, going for aid and quelling demons; and now you too are taken—how shall I, a poor monk, keep my life?” Bajie and Sha Monk heard their master's grief and wept aloud together. The Pilgrim said, smiling a little: “Master, set your heart at rest; brothers, do not weep. Let them do as they please—no harm will come of it. When that old demon has gone quiet, we go on our way.” Bajie said: “Brother, more of your devilry. Hemp rope binds me; loosen it a little and they douse me with water. Maybe a lean fellow like you does not feel it—me, the fat one, I am plague-taken. Look, if you will not believe: on my two shoulders it has bitten two inches into the flesh. How do I get free?” The Pilgrim laughed: “Never mind hemp rope—if it were a palm-thick palm-fiber cable, it would pass like an autumn wind past my ears. What is there rare in it?”
As master and disciples talked, they heard the old demon: “Our worthy third brother has strength and craft; his fine plan is made, and the Tang monk is taken.” He called: “Little ones! Five to fetch water, seven to scour the pot, ten to tend the fire, twenty to bring out the iron steamer: steam those four monks done, and my brothers and I will enjoy them; and let each of you little ones have a share, that you too may live forever.” Bajie heard, trembling: “Brother, listen—the demon means to steam and eat us.” The Pilgrim said: “Do not be afraid. Let me see whether he is a fledgling demon or a master hand.” Sha Monk wept: “Brother, none of your comfortable talk. We are next door to King Yama already—what talk of fledgling and master hand?” Before the words were done they heard the second demon: “Zhu Bajie is no good for steaming.” Bajie rejoiced: “Amida Buddha! Who is the pious soul that says I am no good for steaming?” The third said: “No good for steaming? Then strip his skin and steam him.” Bajie panicked and cried aloud: “Do not strip my skin! Coarse I may be—one boil of the water and I go to pieces.” The old monster said: “Put the one that steams badly on the lowest rack.” The Pilgrim laughed: “Do not fear, Bajie—a fledgling, no master hand.” Sha Monk said: “How do you know?” The Pilgrim said: “When things are steamed, the steam comes from above. The one that steams badly goes on the top rack: burn a good fire, let the steam go round, and it is done. But set it on the bottom, and once the steam stops, you may burn half a year and the steam will never climb. He says Bajie steams badly and sets him on the bottom—if that is not a fledgling, what is?” Bajie said: “Brother, by your telling, I am a murdered man alive. He will be hard set to see the steam rise; he will lift the steamer, turn me over, build the fire again—and make me done on both sides and half-raw in the middle?”
While they talked, a little demon came to report: “The water boils.” The old monster gave the word to lift them on. The demons set to together: Bajie was lifted onto the lowest rack, Sha Monk onto the second. The Pilgrim judged they were coming for him; he slipped himself free: “By this lamplight is a good time to work.” He plucked one hair, blew on it a breath of immortal air, and cried, “Change!” It became a Pilgrim bound in hemp rope. His true body left its shell and sprang into mid-air to watch from above. The demons, who could not tell true from false, carried up whoever came to hand, and the false Pilgrim was lifted onto the third rack; then they dragged the Tang monk over, trussed him, and lifted him onto the fourth. Dry wood was heaped and lit, flame and smoke rolling high. The Great Sage sighed from the clouds: “My Bajie and Sha Monk can stand two boilings; my master—one boiling and he comes apart. If I do not work an art to save him, in a moment he is lost.”
Good Pilgrim! In the air he pinched the spell-sign, murmured the charm “Om, lan, purify the dharma realm; qian, yuan, heng, li, zhen,” and summoned the Dragon King of the Northern Sea, who came at once. Out of the clouds a single dark cloud answered aloud: “The little dragon Ao Shun of the Northern Sea knocks his head.” The Pilgrim said: “Rise, rise. I would not trouble you without cause. I have come here with Master Tang; a wicked demon has taken him and set him in an iron steamer. Go you and protect him—let him not be steamed to ruin.” The Dragon King at once changed himself into a cold wind, blew in beneath the steamer, circled and guarded, so that no fire's heat touched the pot, and the three kept their lives.
It wanted a little of the third watch's end when they heard the old demon give his orders: “Men below: we spent our craft and wore our bodies to take the Tang monk and his three; and we have not slept four days and nights for the labor of the escort. Now they are bound in the steamer, and I judge they will not escape. Watch them carefully; set ten little demons to tend the fire in relays; we withdraw to our palaces and sleep a little. At the fifth watch, when the sky lightens, they must be done to rags: have garlic paste, salt, and vinegar set out, and wake us to eat them fasting.” The demons took their orders, and the three demon kings went off each to his sleeping palace.
The Pilgrim in the clouds heard the orders plain, and let his cloud down low: no voice came from the steamer. He thought: “The fire's heat rises; it must be hot in there. Why are they not afraid, not one word or groan? Can they be steamed dead? Let me come close and listen again.” Good Great Sage! Treading his cloud, he shook himself into a black fly, stuck on the outside of the iron steamer, and listened: inside Bajie was saying: “Ill luck, ill luck! Is this the covered steam, or the open steam?” Sha Monk said: “Second brother, what is ‘covered steam’ and ‘open steam’?” Bajie said: “Covered steam is with the steamer hooded; open steam, uncovered.” Tripitaka answered from the topmost rack: “Disciple, it is not hooded.” Bajie said: “Fortune! We shall not die tonight—this is open steam.” The Pilgrim heard the three of them talking, their lives not yet lost, and flew over and set the iron hood on softly. Tripitaka panicked: “Disciple, it is hooded!” Bajie said: “It is over—this is covered steam; tonight we die for certain.” Sha Monk and the elder whimpered and wept. Bajie said: “Do not weep yet—the fire-tenders have just changed their shift.” Sha Monk said: “How do you know?” Bajie said: “When they first lifted me up it suited me: I have a chill-damp ailment, and wanted the steaming. Now a cold air is rising instead. Ah! Master fire-tenders, what would it cost you to throw on some wood? Would it cost you your lives?”
The Pilgrim heard and could not help laughing in himself: “This clod: cold he can bear, but if the heat comes his life goes. Two more words and the secret is out—I must save him quick. And yet—to save him I must show my true form. Suppose I show it and the ten fire-tenders see me and set up a shout, rousing the old monster—that is more trouble again. Let me first give them a gift.” Suddenly he remembered: “When I was Great Sage of old, I played guessing games with the Heavenly King who Guards the Nation at the North Heaven Gate, and won some drowsiness bugs off him. There are some yet—give them to him.” He felt in the sash at his waist: twelve left. “I will give ten and keep two for seed.” He tossed the bugs out, scattering them on the faces of the ten little demons; they crawled into their nostrils, and little by little the demons nodded and toppled asleep. Only one, holding the fire fork, could not settle: rubbing his head, kneading his face, pinching his nose this way and that, sneezing without pause. The Pilgrim said: “This fellow knows his business. I will give him a double lamp for it.” And threw one more bug on his face. “Two bugs, one in at the left and out at the right, out at the right and in at the left: surely one of them will settle.” The little demon gave two or three great yawns, stretched his back, dropped the fire fork, and flopped asleep, never to turn over.
The Pilgrim said: “This art is truly fine and true.” He showed his true form, came close, and called: “Master.” The Tang monk heard: “Wukong—save me!” Sha Monk said: “Brother, are you calling from outside?” The Pilgrim said: “If I were not outside, I should be in there taking the punishment with you.” Bajie said: “Brother, the slippery one has slipped away, and we are the ones left holding the jar, taking the covered steam in here.” The Pilgrim laughed: “Idiot, no shouting—I am come to save you.” Bajie said: “Brother, if you save, save to the root; do not put us back in the steamer.” The Pilgrim raised the hood, untied the master, shook the false hair of his double and gathered it back to his body; then rack by rack he freed Sha Monk, and freed Bajie. The Idiot, the moment he was loose, was off like a shot. The Pilgrim said: “Not yet, not yet.” He murmured a spell, dismissed the dragon god, and then said to Bajie: “Between here and the Western Heaven there are high mountains and steep passes still. Without his mount, the master cannot travel; wait till I fetch the horse.
Look at him: light of hand, soft of foot, down to the foot of the golden throne hall, where all the demons great and small lay sleeping. He undid the reins without startling a soul. The horse was the dragon horse: had a stranger touched him he would have kicked twice and whinnied; but the Pilgrim had kept horses once, and held the post of Keeper of Heavenly Horses, and was of his own company—so the horse neither kicked nor cried. He led him out quietly, cinched the girth, had all in readiness, and asked the master to mount. The elder climbed on trembling, and would be off at once. The Pilgrim said: “Not yet, though. West of us lies another kingdom; we need the travel rescripts to pass, or what papers shall we show? Let me go find the baggage.” The Tang monk said: “I remember: when they brought us in, the demons set the baggage on the left below the golden hall, and the carrying-pole was on that side too.” The Pilgrim said: “I know it.” He sprang up to the jeweled hall to hunt—and suddenly saw a shimmer of radiance. He knew it for the baggage. How did he know? The Tang monk's brocade cassock had a night-luminous pearl in it, and so it shone. Hurrying to it, he found the pole-bundles sealed and untouched, snatched them up, and gave them to Sha Monk to carry.
Bajie led the horse, the Pilgrim led the way, and they made straight for the Zhengyang Gate. There came a clanging of watchboards and bells; the gate was locked, and the lock sealed with paper. The Pilgrim said: “Guarded like this—how do we pass?” Bajie said: “By the back gate, then.” The Pilgrim led the way to the back gate; outside the Rear Guard Gate too came the sound of watchboard and bell; the gate too was sealed and locked. “What is to be done? If it were not that the Tang monk is a mortal body, the three of us would ride off on wind and cloud any way at all. Only the Tang monk is not yet beyond the three realms: he stands within the five elements; his whole body is his parents' turbid bones, and so he cannot rise and ride, and cannot slip away.” Bajie said: “Brother, no more talk. Where there are no watchboards or guards, let us hoist the master over the wall.” The Pilgrim laughed: “That will not do. In this pinch, hoist him we may; but when the scriptures are fetched and we come home, this glib Idiot will be telling people everywhere that we are monks who got over walls.” Bajie said: “Decency can go hang at such a time; let us save our lives first.” The Pilgrim had no better plan, and gave in: to the bare stretch of wall they went, reckoning to climb out.
Ah! And such a thing came of it—the star of Tripitaka's calamity was not yet clear. The three demon kings slept in the palace and woke with a start: the Tang monk was fled. Cloaks thrown on, up in haste, they hurried to the jeweled hall and asked: “How many boilings has the Tang monk had?” The fire-tenders, all with drowsiness bugs in them, slept fast—beating them would not have waked one. Of the rest, a few without duties were startled awake and answered at random: “Seven—seven—seven boilings.” Rushing to the pot they saw the steamer racks flung about the floor, and the fire-tenders still asleep. In a fright they came to report: “Your Majesty—fled, fled, fled!” The three demon kings came down from the hall and looked closely at the pot: truly the racks lay flung on the ground, the water cold, the fire dead out, and the fire-tenders snoring like mud. The demons raised a general shout: “Take the Tang monk! Take the Tang monk!” The cry rose and startled the demons front and back, great and small; with blades and spears they crowded to the Zhengyang Gate: seals and locks untouched, watchboards still clanging. They asked the night patrols outside: “Which way did the Tang monk go?” All said: “No one has passed out.” They rushed to the Rear Guard Gate: seals, locks, watchboards, all as at the front. Back they surged with lanterns and torches till the sky glowed red as day—and by that light, plainly, they saw the four of them climbing the wall. The old demon closed in and shouted: “Where now?” The elder's legs went soft and his sinews slack; he fell from the wall into the old demon's hands. The second demon took Sha Monk, the third threw Bajie; the demons seized the baggage and the white horse—only the Pilgrim got away. And Bajie, grumbling and muttering at the Pilgrim: “Plague take him! I said: if you save, save to the root—and here we are back in the cage for steaming.”
The demons brought the Tang monk up to the hall—and this time they did not steam him. The second ordered Bajie bound to a pillar at the front of the hall; the third ordered Sha Monk bound to a pillar at the back; only the old demon held the Tang monk and would not let go. The third said: “Elder brother, why hold him so? You cannot mean to eat him alive? That has no relish in it. This is not like the dull vulgar flesh of common men, taken to fill the belly: this is a rarity of a great kingdom, and it must wait for a leisurely, overcast day—then bring him out, dress him with all care, play guessing games and pass the wine cup, and eat him to flute and fiddle.” The old demon laughed: “Well said, good brother—but the Pilgrim Sun will come thieving again.” The third said: “Within this palace there is a brocade-pavilion arbor, and within the arbor an iron chest. My way: hide the Tang monk in the chest, shut the pavilion, and then put about a story that the Tang monk has been eaten half-cooked; have the little demons tell it all over the city. The Pilgrim is sure to come fishing for news; hearing that, he will go off with his heart settled. Once three or five days pass without his meddling, we take him out and enjoy him at leisure. How is that?” The old monster and the second rejoiced together: “Yes, yes, yes—our brother talks sense.” And poor Tripitaka was carried in that very night, hidden in the chest, the pavilion shut; the story was put about, and all the city babbled it—no more of that.
Now the Pilgrim, at midnight, leaving the Tang monk to his fate, had escaped on his cloud. Straight to the Lion-Camel Cave he went, and with one sweep of his staff rooted out the ten thousand little demons to the last. Hurrying back, the sun rose in the east. At the city walls he dared not call for battle—and it is just as they say: a single thread makes no line; one palm cannot clap. He let his cloud down, shook himself into a little demon, and slipped in at the gate, working the streets and lanes for news. Through the whole city ran one story: the king had eaten the Tang monk half-cooked in the night. Before and behind, all said the same. The Pilgrim's heart burned. He came before the golden throne hall to look: within were many sprites wearing caps of tawny fur, yellow cloth robes, red-lacquered staves in their hands, ivory tags at their waists, pacing up and down without pause. The Pilgrim thought: “These must be the palace-going demons. I will take this very shape and go in and ask.”
Good Great Sage! He changed himself the very same, to a hair, and mingled in through the golden gates. As he went he saw Bajie bound to a pillar before the hall, groaning. He came up close and called: “Wuneng.” The Idiot knew the voice: “Brother, you have come—save me.” The Pilgrim said: “I will save you. Do you know where the master is?” Bajie said: “The master is gone; last night the demons ate him half-cooked.” At this the Pilgrim's tears burst out like a spring. Bajie said: “Do not weep, brother; I only heard the little demons babbling; I did not see it with my eyes. Do not be misled—go and ask again.” The Pilgrim dried his tears and hunted further in. Suddenly he saw Sha Monk bound to a pillar at the back; he came close, touched his breast, and called: “Wujing.” Sha Monk knew the voice too: “Brother, you have changed your way in—save me, save me.” The Pilgrim said: “Saving you is easy. Do you know where the master is?” Sha Monk, dropping tears: “Brother, the demons could not wait for the steamer; they ate the master half-cooked.”
The Great Sage heard the same tale from both, and his heart was churned as by a knife; his tears ran like water. He sprang up into the air—not stopping to save Bajie or Sha Monk—and back to the mountain east of the city, set his cloud down, and wept aloud, crying: “Master—
Cursed be I, who mocked heaven and fell into the net; my master came to save me from the deep sickness.With single heart and firm will we were to worship the Buddha together; with straining strength refine ourselves, and subdue demons side by side.Who thought today I would be stung by calamity, and could not guard you up the slope of this Saha world.The blessed land of the West is not to be reached by me—breath scattered, soul dissolved—what can be done?”
The Pilgrim, wretched and desolate, thought on and on, heart asking heart: “This is all our Tathagata's doing, sitting at ease in the Land of Bliss with nothing to occupy him, cooking up those scriptures of the Three Stores. If he truly meant to persuade men to goodness, he should have sent them east to our land—and would they not have rung down the ages? No: grudged to send them, he makes us come and fetch. Who knew that after toiling over a thousand mountains, today my life ends here? Enough, enough, enough. Let Old Sun take a somersault cloud and go see the Tathagata and tell him the whole of it. If he will send the scriptures east to our land for me, first it publishes the good work, and second it settles our wish; if he will not give them to me, let him say the Loose-Fillet Spell, take this fillet off my head; I give it back to him, and Old Sun returns to his own cave, to play the king and take his ease.”
Good Great Sage! He turned in the air, mounted the somersault cloud, and made straight for India; in less than a watch he saw Vulture Peak not far. In a moment he let the cloud down and came beneath the peak. Suddenly he looked up: the four great Vajras barred the way: “Where do you think you are going?” The Pilgrim saluted: “I have business with the Tathagata.” At the front the Ever-Dwelling Vajra, the Indestructible Honor King of Golden-Glow Ridge in the Kunlun Mountains, shouted: “How rough this ape is! When the Bull Demon had us hard pressed, we strove for your sake; today he comes face to face with us and shows not a shred of courtesy. If he has business, let it be presented first, and let him come only when summoned. This is not the South Heaven Gate, for you to come and go and wander as you please. Eh! Stand aside.” The Great Sage, already at his wits' end, took this rebuff too, and roared like thunder in his rage, shouting aloud—until the Tathagata was roused.
The Tathagata Buddha sat enthroned on the nine-grade lotus terrace, expounding the sutra with the eighteen arhats of the turning ages, and said: “Sun Wukong is come. Go out and receive him.” The arhats obeyed the Buddha's word, and with banners and canopies in two files came out the mountain gate, answering: “Great Sage Sun—the Tathagata summons you.” The four great Vajras at the gate stood aside and let the Pilgrim pass. The arhats led him below the jeweled lotus terrace; seeing the Tathagata, he bowed to the earth, two streams of tears falling. The Tathagata said: “Wukong, what matter brings such weeping?” The Pilgrim said: “Your disciple has again and again received the grace of your teaching and dwelt under the Buddha's shelter. Since I took the true refuge and guarded the Tang monk, my honored teacher, the hardships of the road are past telling. Now at Lion-Camel Mountain, at the Lion-Camel Cave and the Lion-Camel City, there are three poisonous demons—the lion king, the elephant king, and the great peng. They have carried off my master, and your disciple with all the rest has met disaster: bound and set in the steamer to taste the scourge of water and fire. Your disciple escaped by luck and called the Dragon King to save us. That night I stole the master and the others out—but the star of calamity would not be shaken off, and we were taken back. At daybreak I went into the city to ask, and the demons—vile past telling, brave in ten thousand ways—had eaten my master half-cooked in the night; bone and flesh are gone. And my brothers Wuneng and Wujing stand bound over there; soon their lives too will be spent. Your disciple, at his wit's end, has come expressly to bow before the Tathagata. I beg your great mercy: say the Loose-Fillet Spell, take this fillet from my head; I return it to you, and let your disciple go back to Flower-Fruit Mountain to take his idle pleasure.” Before the words were done, his tears gushed like a spring and his sobs did not cease. The Tathagata smiled: “Wukong, take less trouble. That demon's powers are vast; you could not beat him, and so your heart aches.” The Pilgrim knelt below, beating his breast: “I will not hide it from the Tathagata: when your disciple wrecked the Heavenly Palace and styled himself Great Sage, from the day I became a man I never once lost—till now I have fallen into this poisonous demon's hands.”
The Tathagata heard and said: “Do not hate him yet; I know that demon.” The Pilgrim cried out suddenly: “Tathagata, I have heard it said that demon is kin of yours.” The Tathagata said: “You crafty ape! How is a demon kin of mine?” The Pilgrim laughed: “If he were not kin, how would you know him?” The Tathagata said: “I see him with the eye of wisdom, and so I know him. The old monster and the second have their masters.” He called: “Ananda, Kasyapa—come! You two ride the clouds, in two directions, to Mount Wutai and Mount Emei, and summon Manjushri and Samantabhadra to come to me.” The two venerable ones went out on the Buddha's word. The Tathagata said: “Those are the masters of the old demon and the second. But as for the third demon—spoken of rightly, he too is somewhat akin to me.” The Pilgrim said: “Kin on the father's side, or the mother's?” The Tathagata said: “When chaos first divided, heaven opened at the hour of the rat, earth was parted at the hour of the ox, and man was born at the hour of the tiger. Heaven and earth joined again, and the ten thousand things were born. Of them all, some walk and some fly; of walkers the qilin is chief, of flyers the phoenix is chief. The phoenix, receiving again the breath of union, bore the peacock and the great peng. When the peacock was born she was cruelest: she ate men, and from forty-five li off she drew a man into her mouth at one breath. I had just refined my golden body of a zhang and six on the Snow Mountain's top when she sucked me down into her belly too. I thought to go out by the convenient way, but feared to foul my true body; so I cut through her back, mounted, and stepped onto Vulture Peak. I would have taken her life, but all the Buddhas pleaded: to wound the peacock were to wound my mother. So I kept her at the assembly on Vulture Peak and titled her the Buddha-Mother, the Peacock Great Luminous King Bodhisattva. The great peng was born of the same mother, and so there is some kinship.” The Pilgrim heard and laughed: “Tathagata, by that reckoning you are the demon's nephew.” The Tathagata said: “That monster—it must be I who go, or he cannot be taken.” The Pilgrim knocked his head and begged: “I pray you a thousand times, stir your jade steps and descend.”
The Tathagata came down from the lotus terrace and went out the mountain gate with all the Buddhas. There too came Ananda and Kasyapa leading Manjushri and Samantabhadra, and the two Bodhisattvas bowed before the Buddha. The Tathagata said: “Your beasts—how long have they been down the mountain?” Manjushri said: “Seven days.” The Tathagata said: “In the mountain, seven days; in the world, thousands of years. Who knows how many living souls they have destroyed there already? Come quickly and take them.” The two Bodhisattvas attended at his side, and with all the company they flew into the sky. Behold:
Through all the sky the blessed clouds part; my Buddha, in his mercy, descends by the Dharma gate.Openly he shows the reason of heaven's opening and the birth of things; in detail he tells the writing of earth's division and the changing body.Before him five hundred arhats; behind his head three thousand guardian spirits.Kasyapa and Ananda attend at his two sides; the Bodhisattvas Samantabhadra and Manjushri quell the demon miasma.
The Great Sage, having such friendship to draw on, had brought the Buddha and his company; before long they saw the city. The Pilgrim reported: “Tathagata, the city breathing black vapor is the Lion-Camel City.” The Tathagata said: “Go down first, into the city, and give the demons battle: you may lose, you may not win. Come up beaten, and I will take them myself.”
The Great Sage pressed his cloud down to the city wall, set his feet on the battlements, and cursed: “Brazen cattle! Come out and give battle to Old Sun!” The little demons on the tower jumped down in alarm to report: “Your Majesty, the Pilgrim Sun is shouting for battle on the wall.” The old demon said: “Two or three days the monkey did not come; today he shouts for battle. Can he have begged some rescuing host?” The third said: “What is there to fear? Let us all go see.” The three demon kings, weapons in hand, hurried up onto the wall, saw the Pilgrim, and without one word thrust their weapons at him all together; the Pilgrim swung the iron staff and met them. After seven or eight rounds the Pilgrim feigned defeat and ran. The demon kings' shout shook the sky: “Where now?” The Great Sage turned one somersault and leaped into mid-air; the three sprites mounted their clouds in chase. The Pilgrim dodged aside and hid in the golden glory of the Buddha, wholly unseen. And there were the three Buddha figures—of the past, the future, and the present—with five hundred arhats and three thousand guardian spirits spread on either hand, ringing the three demon kings so close that water could not leak through. The old demon's hands went weak with fright: “Brothers, it is bad—the monkey is truly an earth-burrowing goblin: where has he begged the master of the house to come?” The third said: “Elder brother, do not quake. Let us all rush in together, spear and blade, and strike down the Tathagata, and take his Thunderclap shrine for our own.” The wretch knew neither up nor down: blade raised, he truly rushed on slashing. But Manjushri and Samantabhadra murmured their true words and shouted: “Wicked beasts—will you not turn to the right, and what do you wait for?” The old monster and the second dared not hold; they dropped their weapons, rolled over, and showed their true forms. The two Bodhisattvas flung their lotus thrones across the monsters' backs and flew up to bestride them, and the two monsters flattened their ears and took refuge.
The two Bodhisattvas had taken the blue lion and the white elephant, but the third demon would not submit. He spread his wings, dropped the square-shaft halberd, and soared straight up, whirling his sharp claws to snatch the Monkey King. Now the Great Sage hid in the light—how dared he come near? The Tathagata knew his mind: he parted the golden light, gave that magpie-nest-crowned head one shake in the wind, and changed it into a piece of fresh red flesh. The demon swept his claws and snatched at it once. The Buddha pointed up with his hand: the sinews of the demon's wings knotted, and he could not fly; hovering above the Buddha's crown he could not flee far, and showed his true form: a great peng of golden wings. He opened his mouth and called to the Buddha: “Tathagata—what great power of yours is this, to bind me?” The Tathagata said: “In this place you have bred sin upon sin. Come with me, and there is merit and advancement in it.” The demon said: “You keep your fasts on herbs, poor and bitter to the last degree; here I eat men's flesh and live in endless pleasure. Starve me, and the sin is yours.” The Tathagata said: “I govern the four great continents; worshippers past number: whoever does a good work, I will have him offer first at your mouth.” The great peng could not break free, could not fly away; so, helpless, he too took refuge.
The Pilgrim then came out and knocked his head before the Tathagata: “Lord Buddha, you have taken the demons and rooted out the great evil—only my master is lost.” The great peng gnashed his teeth in hate: “Brazen monkey! To hunt out such a cruel one to bind me. When was your old monk ever eaten? Is he not this moment in the iron chest in the brocade pavilion?” The Pilgrim heard, and hastened to knock his head and thank the Buddha. The Buddha dared not let the great peng loose, but only set him on the rim of the light as a guardian of the Dharma, and led the company back on the clouds, straight to the jeweled shrine.
The Pilgrim let his cloud down and went straight into the city: not one little demon was left there. And it is just as they say: a snake without a head does not travel; a bird without wings does not fly. Seeing the Buddha take their demon kings, they had every one fled for his life. The Pilgrim freed Bajie and Sha Monk, found the baggage and the horse, and said to them: “The master was not eaten—come with me both of you.” Leading the two of them straight into the inner court, he found the brocade pavilion, pushed open the door, and looked: within stood an iron chest, and from it came the sound of the Tang monk weeping. Sha Monk struck the iron lock open with his demon-quelling staff, lifted the lid, and called: “Master.” Tripitaka saw them and wept aloud: “Disciples! How did you subdue the demons? How have you come here and found me?” The Pilgrim told the whole matter from beginning to end, in detail, and Tripitaka thanked him without end. In the palace the master and disciples found some rice and grain, made up tea and rice, ate their fill, packed, left the city, and took the great road west. And it is well said:
The true scriptures must be fetched by a true man; to storm and strain in the mind is all emptiness.
But on this journey onward, when they would see the Tathagata's face again, who could tell? Listen to the next chapter to find out.
Chapter 78
Traditional Chinese
第七十八回 比丘憐子遣陰神 金殿識魔談道德
一念才生動百魔，修持最苦奈他何。但憑洗滌無塵垢，也用收拴有琢磨。掃退萬緣歸寂滅，蕩除千怪莫蹉跎。管教跳出樊籠套，行滿飛昇上大羅。
話說孫大聖用盡心機，請如來收了眾怪，解脫三藏師徒之難，離獅駝城西行。又經數月，早值冬天。但見那：
嶺梅將破玉，池水漸成冰。紅葉俱飄落，青松色更新。淡雲飛欲雪，枯草伏山平。滿目寒光迥，陰陰透骨冷。
師徒們沖寒冒冷，宿雨餐風。正行間，又見一座城池。三藏問道：「悟空，那廂又是甚麼所在？」行者道：「到跟前自知。若是西邸王位，須要倒換關文；若是府州縣，徑過。」
師徒言語未畢，早至城門之外。三藏下馬，一行四眾，進了月城。見一個老軍在向陽牆下，偎風而睡。行者近前，搖他一下，叫聲：「長官。」那老軍猛然驚覺，麻麻糊糊的睜開眼，看見行者，連忙跪下磕頭，叫：「爺爺。」行者道：「你休胡驚作怪。我又不是甚麼惡神，你叫爺爺怎的？」老軍磕頭道：「你是雷公爺爺。」行者道：「胡說。吾乃東土去西天取經的僧人。適才到此，不知地名，問你一聲的。」那老軍聞言，卻才正了心，打個啊欠，爬起來，伸伸腰道：「長老，長老，恕小人之罪。此處地方，原喚比丘國，今改作小子城。」行者道：「國中有帝王否？」老軍道：「有有有。」行者卻轉身對唐僧道：「師父，此處原是比丘國，今改小子城，但不知改名之意何故也。」唐僧疑惑道：「既云比丘，又何云小子？」八戒道：「想是比丘王崩了，新立王位的是個小子，故名小子城。」唐僧道：「無此理，無此理。我們且進去，到街坊上再問。」沙僧道：「正是。那老軍一則不知，二則被大哥諕得胡說。且入城去詢問。」
又入三層門裡，到通衢大市觀看，倒也衣冠濟楚，人物清秀。但見那：
酒樓歌館語聲喧，彩鋪茶房高掛帘。萬戶千門生意好，六街三市廣財源。買金販錦人如蟻，奪利爭名只為錢。禮貌莊嚴風景盛，河清海晏太平年。
師徒四眾牽著馬，挑著擔，在街市上行夠多時，看不盡繁華氣概，但只見家家門口一個鵝籠。三藏道：「徒弟啊，此處人家都將鵝籠放在門首，何也？」八戒聽說，左右觀之，果是鵝籠，排列五色綵緞遮幔。獃子笑道：「師父，今日想是黃道良辰，宜結婚姻會友，都行禮哩。」行者道：「胡談，那裡就家家都行禮？其間必有緣故，等我上前看看。」三藏扯住道：「你莫去，你嘴臉醜陋，怕人怪你。」行者道：「我變化個兒去來。」
好大聖，捻著訣，念聲咒語，搖身一變，變作一個蜜蜂兒，展開翅，飛近邊前，鑽進幔裡觀看，原來裡面坐的是個小孩兒。再去第二家籠裡看，也是個小孩兒。連看八九家，都是個小孩兒。卻是男身，更無女子。有的坐在籠中頑耍，有的坐在裡邊啼哭；有的吃果子，有的或睡坐。行者看罷，現原身，回報唐僧道：「那籠裡是些小孩子，大者不滿七歲，小者只有五歲，不知何故。」三藏見說，疑思不定。
忽轉街見一衙門，乃金亭館驛。長老喜道：「徒弟，我們且進這驛裡去：一則問他地方，二則撒和馬匹，三則天晚投宿。」沙僧道：「正是，正是，快進去耶。」四眾欣然而入。只見那在官人果報與驛丞，接入門，各各相見。敘坐定，驛丞問：「長老自何方來？」三藏言：「貧僧東土大唐差往西天取經者，今到貴處，有關文理當照驗，權借高衙一歇。」驛丞即命看茶。茶畢，即辦支應，命當直的安排管待。三藏稱謝，又問：「今日可得入朝見駕，照驗關文？」驛丞道：「今晚不能，須待明日早朝。今晚且於敝衙門寬住一宵。」
少頃，安排停當，驛丞即請四眾同吃了齋供。又教手下人打掃客房安歇。三藏感謝不盡。既坐下，長老道：「貧僧有一件不明之事請教，煩為指示。貴處養孩兒，不知怎生看待。」驛丞道：「天無二日，人無二理。養育孩童，父精母血，懷胎十月，待時而生。生下乳哺三年，漸成體相。豈有不知之理。」三藏道：「據尊言與敝邦無異。但貧僧進城時，見街坊人家各設一鵝籠，都藏小兒在內。此事不明，故敢動問。」驛丞附耳低言道：「長老莫管他，莫問他，也莫理他，說他。請安置，明早走路。」長老聞言，一把扯住驛丞，定要問個明白。驛丞搖頭搖指，只叫：「謹言。」三藏一發不放，執死定要問個詳細。驛丞無奈，只得屏去一應在官人等。獨在燈光之下，悄悄而言道：「適所問鵝籠之事，乃是當今國主無道之事。你只管問他怎的？」三藏道：「何為無道？必見教明白，我方得放心。」驛丞道：「此國原是比丘國，近有民謠，改作小子城。三年前，有一老人，打扮做道人模樣，攜一小女子，年方一十六歲。其女形容嬌俊，貌若觀音，進貢與當今，陛下愛其色美，寵幸在宮，號為美后。近來把三宮娘娘、六院妃子，全無正眼相覷。不分晝夜，貪歡不已。如今弄得精神瘦倦，身體尪羸，飲食少進，命在須臾。太醫院檢盡良方，不能療治。那進女子的道人，受我主誥封，稱為國丈。國丈有海外秘方，甚能延壽。前者去十洲、三島採將藥來，俱已完備。但只是藥引子利害：單用著一千一百一十一個小兒的心肝，煎湯服藥。服後有千年不老之功。這些鵝籠裡的小兒，俱是選就的，養在裡面。人家父母懼怕王法，俱不敢啼哭，遂傳播謠言，叫做小兒城。長老明早到朝：只去倒換關文，不得言及此事。」言畢，抽身而退。
諕得個長老骨軟筋麻，止不住腮邊淚墮。忽失聲叫道：「昏君，昏君！為你貪歡愛美，弄出病來，怎麼屈傷這許多小兒性命？苦哉，苦哉，痛殺我也！」有詩為證。詩曰：
邪主無知失正真，貪歡不省暗傷身。因求永壽戕童命，為解天災殺小民。僧發慈悲難割捨，官言利害不堪聞。燈前灑淚長吁嘆，痛倒參禪向佛人。
八戒近前道：「師父，你是怎的起哩？專把別人棺材擡在自家家裡哭。不要煩惱。常言道：『君教臣死，臣不死不忠；父教子亡，子不亡不孝。』他傷的是他的子民，與你何干？且來寬衣服睡覺，莫替古人耽憂。」三藏滴淚道：「徒弟啊，你是一個不慈憫的。我出家人積功累行，第一要行方便。怎麼這昏君一味胡行？從來也不見吃人心肝，可以延壽。似這等之事，教我怎不傷悲？」沙僧道：「師父且莫傷悲。等明早倒換關文，覿面與國王講過。如若不從，看他是怎麼模樣的一個國丈。或恐那國丈是個妖精，欲吃人的心肝，故設此法，未可知也。」
行者道：「悟淨說得有理。師父，你且睡覺，明日等老孫同你進朝，看國丈的好歹。如若是人，只恐他走了傍門，不知正道，徒以採藥為真，待老孫將先天之要旨，化他皈正；若是妖邪，我把他拿住，與這國王看看，教他寬慾養身，斷不教他傷了那些孩童性命。」三藏聞言，急躬身，反對行者施禮道：「徒弟啊，此論極妙，極妙。但只是見了昏君，不可便問此事，恐那昏君不分遠近，並作謠言見罪，卻怎生區處？」行者笑道：「老孫自有法力。如今先將鵝籠小兒攝離此城，教他明日無物取心，地方官自然奏表。那昏君必有旨意，或與國丈商量，或者另行選報。那時節，借此舉奏，決不致罪坐於我也。」三藏甚喜。又道：「如今怎得小兒離城？若果能脫得，真賢徒天大之德。可速為之，略遲緩些，恐無及也。」行者抖擻神威，即起身，吩咐八戒、沙僧：「同師父坐著，等我施為，你看但有陰風刮動，就是小兒出城了。」他三人一齊俱念：「南無救生藥師佛！南無救生藥師佛！」
這大聖出得門外，打個唿哨，起在半空，捻了訣，念動真言，叫一聲「唵淨法界」，拘得那城隍、土地、社令、真官，並五方揭諦、四值功曹、六丁六甲與護教伽藍等眾，都到空中，對他施禮道：「大聖，夜喚吾等，有何急事？」行者道：「今因路過比丘國，那國王無道，聽信妖邪，要取小兒心肝做藥引子，指望長生。我師父十分不忍，欲要救生滅怪。故老孫特請列位，各使神通，與我把這城中各街坊人家鵝籠裡的小兒，連籠都攝出城外山凹中，或樹林深處，收藏一二日，與他些果子食用，不得餓損；再暗的護持，不得使他驚恐啼哭。待我除了邪，治了國，勸正君王，臨行時，送來還我。」
眾神聽令，即便各使神通，按下雲頭。滿城中陰風滾滾，慘霧漫漫：
陰風刮暗一天星，慘霧遮昏千里月。起初時還蕩蕩悠悠，次後來就轟轟烈烈。悠悠蕩蕩，各尋門戶救孩童；烈烈轟轟，都看鵝籠援骨血。冷氣侵人怎出頭，寒威透體衣如鐵。父母徒張皇，兄嫂皆悲切。滿地捲陰風，籠兒被神攝。此夜縱孤恓，天明盡歡悅。
有詩為證，詩曰：
釋門慈憫古來多，正善成功說摩訶。萬聖千真皆積德，三皈五戒要從和。比丘一國非君亂，小子千名是命訛。行者因師同救護，這場陰騭勝波羅。
當夜有三更時分，眾神祗把鵝籠攝去各處安藏。
行者按下祥光，徑至驛庭上，只聽得他三人還念「南無救生藥師佛」哩。他也心中暗喜，近前叫：「師父，我來也。陰風之起何如？」八戒道：「好陰風。」三藏道：「救兒之事，卻怎麼說？」行者道：「已一一救他出去，待我們起身時送還。」長老謝了又謝，方才就寢。
至天曉，三藏醒來，遂結束齊備道：「悟空，我趁早朝，倒換關文去也。」行者道：「師父，你自家去，恐不濟事，待老孫和你同去，看那國丈邪正如何。」三藏道：「你去卻不肯行禮，恐國王見怪。」行者道：「我不現身，暗中跟隨你，就當保護。」三藏甚喜，吩咐八戒、沙僧看守行李、馬匹，卻才舉步。這驛丞又來相見，看這長老打扮起來，比昨日又甚不同。但見他：
身上穿一領錦襴異寶佛袈裟，頭戴金頂毘盧帽。九環錫杖手中拿，胸藏一點神光妙。通關文牒緊隨身，包裹袋中纏錦套。行似阿羅降世間，誠如活佛真容貌。
那驛丞相見禮畢，附耳低言，只教莫管閑事。三藏點頭應聲。大聖閃在門傍，念個咒語，搖身一變，變做個蟭蟟蟲兒，嚶的一聲，飛在三藏帽兒上。出了館驛，徑奔朝中。
及到朝門外，見有黃門官，即施禮道：「貧僧乃東土大唐差往西天取經者。今到貴地，理當倒換關文，意欲見駕，伏乞轉奏轉奏。」那黃門官果為傳奏。國王喜道：「遠來之僧，必有道行。」教請進來。黃門官復奉旨，將長老請入。長老階下朝見畢，復請上殿賜坐。長老又謝恩坐了。只見那國王相貌尪羸，精神倦怠：舉手處，揖讓差池；開言時，聲音斷續。長老將文牒獻上，那國王眼目昏朦，看了又看，方才取寶印，用了花押，遞與長老。長老收訖。
那國王正要問取經原因，只聽得當駕官奏道：「國丈爺爺來矣。」那國王即扶著近侍小宦，掙下龍床，躬身迎接。慌得那長老急起身，側立於傍。回頭觀看，原來是一個老道者，自玉階前，搖搖擺擺而進。但見他：
頭上戴一頂淡鵝黃九錫雲錦紗巾，身上穿一領箸頂梅沉香綿絲鶴氅。腰間繫一條紉藍三股攢絨帶，足下踏一對麻經葛緯雲頭履。手中拄一根九節枯藤盤龍拐杖，胸前掛一個描龍刺鳳團花錦囊。玉面多光潤，蒼髯頷下飄。金睛飛火焰，長目過眉梢。行動雲隨步，逍遙香霧饒。階下眾官都拱接，齊呼國丈進王朝。
那國丈到寶殿前，更不行禮，昂昂烈烈，徑到殿上。國王欠身道：「國丈仙蹤，今喜早降。」就請左手繡墩上坐。
三藏起一步，躬身施禮道：「國丈大人，貧僧問訊了。」那國丈端然高坐，亦不回禮，轉面向國王道：「僧家何來？」國王道：「東土唐朝差上西天取經者，今來倒驗關文。」國丈笑道：「西方之路，黑漫漫有甚好處？」三藏道：「自古西方乃極樂之勝境，如何不好？」那國王問道：「朕聞上古有云：『僧是佛家弟子。』端的不知為僧可能不死，向佛可能長生？」三藏聞言，急合掌應道：
「為僧者，萬緣都罷；了性者，諸法皆空。大智閑閑，澹泊在不生之內；真機默默，逍遙於寂滅之中。三界空而百端治，六根淨而千種窮。若乃堅誠知覺，須當識心：心淨則孤明獨照，心存則萬境皆清。真容無欠亦無餘，生前可見；幻相有形終有壞，分外何求？行功打坐，乃為入定之原；佈惠施恩，誠是修行之本。大巧若拙，還知事事無為；善計非籌，必須頭頭放下。但使一心不動，萬行自全；若云採陰補陽，誠為謬語。服餌長壽，實乃虛詞。只要塵塵緣總棄，物物色皆空。素素純純寡愛慾，自然享壽永無窮。」
那國丈聞言，付之一笑。用手指定唐僧道：「呵呵呵，你這和尚滿口胡柴。寂滅門中，須云認性。你不知那性從何而滅，枯坐參禪，盡是些盲修瞎煉。俗語云：『坐坐坐，你的屁股破。火熬煎，反成禍。』更不知我這：
修仙者，骨之堅秀；達道者，神之最靈。攜簞瓢而入山訪友，採百藥而臨世濟人。摘仙花以砌笠，折香蕙以鋪裀。歌之鼓掌，舞罷眠雲。闡道法，揚太上之正教；施符水，除人世之妖氛。奪天地之秀氣，採日月之華精。運陰陽而丹結，按水火而胎凝。二八陰消兮，若恍若惚；三九陽長兮，如杳如冥。應四時而採取藥物，養九轉而修煉丹成。跨青鸞，升紫府；騎白鶴，上瑤京。參滿天之華采，表妙道之慇懃。比你那靜禪釋教，寂滅陰神，涅槃遺臭殼，又不脫凡塵。三教之中無上品，古來惟道獨稱尊。」
那國王聽說，十分歡喜。滿朝官都喝采道：「好個『惟道獨稱尊』，『惟道獨稱尊』。」長老見人都讚他，不勝羞愧。國王又叫光祿寺安排素齋，待那遠來之僧出城西去。三藏謝恩而退。才下殿，往外正走，行者飛下帽頂兒，來在耳邊叫道：「師父，這國丈是個妖邪，國王受了妖氣。你先去驛中等齋，待老孫在這裡聽他消息。」三藏知會了，獨出朝門不題。
看那行者，一翅飛在金鑾殿翡翠屏中釘下，只見那班部中閃出五城兵馬官奏道：「我主，今夜一陣冷風，將各坊各家鵝籠裡小兒，連籠都刮去了，更無蹤跡。」國王聞奏，又驚又惱，對國丈道：「此事乃天滅朕也。連月病重，御醫無效，幸國丈賜仙方，專待今日午時開刀，取此小兒心肝作引，何期被冷風刮去，非天欲滅朕而何？」國丈笑道：「陛下且休煩惱。此兒刮去，正是天送長生與陛下也。」國王道：「見把籠中之兒刮去，何以返說天送長生？」國丈道：「我才入朝來，見了一個絕妙的藥引，強似那一千一百一十一個小兒之心。那小兒之心，只延得陛下千年之壽；此引子，吃了我的仙藥，就可延萬萬年也。」國王漠然不知是何藥引，請問再三，國丈才說：「那東土差去取經的和尚，我看他器宇清淨，容顏齊整，乃是個十世修行的真體，自幼為僧，元陽未泄，比那小兒更強萬倍。若得他的心肝煎湯，服我的仙藥，足保萬年之壽。」那昏君聞言，十分聽信，對國丈道：「何不早說？若果如此有效，適才留住，不放他去了。」國丈道：「此何難哉？適才吩咐光祿寺辦齋待他，他必吃了齋，方才出城。如今急傳旨，將各門緊閉，點兵圍了金亭館驛，將那和尚拿來，必以禮求其心。如果相從，即時剖而取出，遂御葬其屍，還與他立廟享祭；如若不從，就與他個武不善作，即時綑住，剖開取之。有何難事？」那昏君如其言，即傳旨，把各門閉了。又差羽林衛大小官軍，圍住館驛。
行者聽得這個消息，一翅飛奔館驛，現了本相，對唐僧道：「師父，禍事了，禍事了。」那三藏才與八戒、沙僧領御齋，忽聞此言，諕得三尸神散，七竅煙生，倒在塵埃，渾身是汗，眼不定睛，口不能言。慌得沙僧上前攙住，只叫：「師父甦醒，師父甦醒。」八戒道：「有甚禍事？有甚禍事？你慢些兒說便也罷，卻諕得師父如此。」行者道：「自師父出朝，老孫回視，那國丈是個妖精。少頃，有五城兵馬來奏冷風刮去小兒之事。國王方惱，他卻轉教喜歡，道：『這是天送長生與你。』要取師父的心肝做藥引，可延萬年之壽。那昏君聽信誣言，所以點精兵，來圍館驛，差錦衣官來請師父求心也。」八戒笑道：「行的好慈憫，救的好小兒，刮的好陰風，今番卻撞出禍來了。」
三藏戰兢兢的爬起來，扯著行者，哀告道：「賢徒啊，此事如何是好？」行者道：「若要好，大做小。」沙僧道：「怎麼叫做『大做小』？」行者道：「若要全命，師作徒，徒作師，方可保全。」三藏道：「你若救得我命，情願與你做徒子、徒孫也。」行者道：「既如此，不必遲疑。」教：「八戒，快和些泥來。」那獃子即使釘鈀築了些土。又不敢外面去取水，後就擄起衣服撒溺，和了一團臊泥，遞與行者。行者沒奈何，將泥撲作一片，往自家臉上一安，做下個猴像的臉子。叫唐僧站起休動，再莫言語。貼在唐僧臉上，念動真言，吹口仙氣，叫：「變！」那長老即變做個行者模樣。脫了他的衣服，以行者的衣服穿上。行者卻將師父的衣服穿了，捻著訣，念個咒語，搖身變作唐僧的嘴臉。八戒、沙僧也難識認。
正當合心裝扮停當，只聽得鑼鼓齊鳴，又見那槍刀簇擁。原來是羽林衛官，領三千兵把館驛圍了。又見一個錦衣官走進驛庭問道：「東土唐朝長老在那裡？」慌得那驛丞戰兢兢的跪下，指道：「在下面客房裡。」錦衣官即至客房裡道：「唐長老，我王有請。」八戒、沙僧左右護持假行者。只見假唐僧出門施禮道：「錦衣大人，陛下召貧僧，有何話說？」錦衣官上前一把扯住道：「我與你進朝去，想必有取用也。」咦！這正是：
妖誣勝慈善，慈善反招凶。
畢竟不知此去端的性命何如，且聽下回分解。
English
Piqiu Pities Its Children and Sends Out the Hidden Gods; in the Golden Hall the Demon Is Known and the Way and Its Power Discussed
One thought, newly born, sets a hundred demons stirring; bitterest is the discipline—what can one do with them?Only by washing till no dust or soil is left; and by tethering and gathering, by grinding and polish.Sweep the ten thousand ties away and return to quiescence; sweep the thousand monsters out, and let no time slip.I promise you: leap free of the cage and its snare, and when deeds are full, soar up to the Great Luo heaven.
The story tells how the Great Sage Sun spent all his craft, begged the Tathagata to take the demons, and freed Tripitaka and his disciples from their plight, and they left Lion-Camel City, going west. Months passed, and it was winter already. Behold:
On the ridges plum buds about to break like jade; the pond water hardening into ice.Red leaves all drifting down; green pines fresher in color.Thin clouds flying—snow is coming; withered grass lies low along the level hills.The whole view bright with wintry light; a chill that pierces to the bone.
Master and disciples braved the cold and the chill, lodging in rain, feeding on wind. As they went they saw another city. Tripitaka asked: “Wukong, what place is that over there?” The Pilgrim said: “We shall know when we reach it. If it is a royal seat of the west, we must have the rescripts countersigned; if a prefecture or county, we pass straight through.”
Before their talk was done they were at the gate. Tripitaka dismounted, and the four of them entered the barbican. There under the sunny side of the wall an old soldier slept, curled from the wind. The Pilgrim came up, shook him once, and called: “Officer.” The old soldier started awake, opened his eyes in a blur, saw the Pilgrim, fell on his knees at once and knocked his head, crying: “Master!” The Pilgrim said: “None of your goblin frights. I am no evil spirit—why call me Master?” The old soldier, head to the ground, said: “You are the Lord of Thunder.” The Pilgrim said: “Nonsense. I am a monk of the eastern lands bound to the Western Heaven for scriptures. I reached this place just now and do not know its name, so I ask you.” The old man heard, gathered his wits, gave a yawn, scrambled up, stretched, and said: “Elder, elder, pardon your servant. This place was once called the Kingdom of Piqiu; now it is renamed Boy City.” The Pilgrim said: “Is there a king in the land?” The old soldier said: “There is, there is, there is.” The Pilgrim turned to the Tang monk: “Master, this place was once the Kingdom of Piqiu, now renamed Boy City—but why the change of name I cannot tell.” The Tang monk wondered: “If it is called Piqiu—monk—why call it Boy?” Bajie said: “I suppose the monk king has died and a mere boy succeeded him; hence Boy City.” The Tang monk said: “There is no sense in that, no sense. Let us go in and ask in the streets.” Sha Monk said: “Just so. The old soldier either does not know, or our big brother's fright has him talking nonsense. Let us go into the city and ask.”
They passed within the third gate to the great thoroughfares and markets and looked: the dress was trim, the people comely. Behold:
In wine towers and singing houses the voices clamor; silk shops and tea houses hang their curtains high.Ten thousand doors, a thousand gates, and trade is good; six streets and three markets, sources of wealth run wide.Gold-buyers and silk-sellers swarm like ants; grasping profit, contending for name—all for money.Bearing dignified and courteous, the scene abounding; the river clear, the seas at rest—a year of peace.
The four of them, leading the horse, shouldering the loads, walked the streets a long time, unable to exhaust the signs of prosperity—only, before every single door stood a goose cage. Tripitaka said: “Disciples, these households all set goose cages at their gates—why?” Bajie looked right and left: goose cages truly, ranked and draped with colored silks. The Idiot laughed: “Master, today must be a lucky day on the almanac—good for weddings and for meeting friends; they are all keeping some rite.” The Pilgrim said: “Idle talk—how could every household keep the same rite? There is a reason in it; let me go look.” Tripitaka caught him: “Do not go. Your face is ugly; I fear they will take offense at you.” The Pilgrim said: “Then I will change and go.”
Good Great Sage! He pinched the spell-sign, murmured a charm, shook himself once, and changed into a bee, spread his wings, flew near, slipped in under the drape, and looked: inside sat a child. He went to the cage at the second house: a child again. He looked at eight or nine houses: children every one. All of them boys, not a girl among them. Some sat in their cages playing; some sat weeping; some ate fruit; some dozed. The Pilgrim, having seen, showed his true form and reported to the Tang monk: “Those cages hold little children: the eldest not yet seven, the youngest barely five. Why, I cannot say.” Tripitaka heard, and his thoughts hung unresolved.
They turned a corner of the street and saw a government lodge: the Gold Pavilion Lodge. The elder rejoiced: “Disciples, let us go into this lodge: first to ask about the place; second to rest and rub down the horses; third, the day wanes—we lodge here.” Sha Monk said: “Just so, just so—quickly, in!” The four went in gladly. The officers on duty reported to the lodge master, who met them at the gate, and all exchanged greetings. Seated, the lodge master asked: “From what quarter does the elder come?” Tripitaka said: “This poor monk was sent by the Great Tang of the eastern lands to seek scriptures in the Western Heaven. Come to your honorable place, my rescripts ought to be inspected; I beg the loan of your lofty office for a rest.” The lodge master ordered tea served; when tea was done, he made provision and told the men on duty to arrange their entertainment. Tripitaka thanked him, and asked: “Can we enter the court today and have audience, and have the rescripts inspected?” The lodge master said: “Not tonight; it must wait for the morning court. Tonight rest at ease in this poor office for one night.”
Presently all was made ready, and the lodge master asked the four to share the meal of alms. He had his people sweep the guest rooms for their rest, and Tripitaka thanked him without end. When they were seated the elder said: “This poor monk has a matter he does not understand, and begs your instruction. In your honorable place, how are children reared? I do not know how they are treated.” The lodge master said: “There are not two suns in the sky, nor two principles among men. To rear a child: the father's seed, the mother's blood, ten months of pregnancy, born in its time; then three years at the breast, and little by little the body is formed. How could we not know?” Tripitaka said: “By your account it is as in my own country. But when I entered the city I saw in every household along the streets a goose cage set out, with a little child hidden inside. This I do not understand, and so I venture to ask.” The lodge master bent to his ear and said low: “Elder, let it be—do not ask, do not heed it, do not speak of it. Go to your rest, and be on the road tomorrow morning.” The elder heard, seized the lodge master, determined to have it plain. The lodge master shook his head and waved his hand, crying only: “Guard your tongue.” Tripitaka would not let go at all, fixed on having it in full. Helpless, the lodge master cleared the room of every officer on duty, and alone in the lamplight said softly: “The goose cages you ask of are the doing of our present king, who has lost the Way. Why do you press the question?” Tripitaka said: “What do you mean, lost the Way? You must teach me plainly, or I cannot rest.” The lodge master said: “This country was the Kingdom of Piqiu; lately a ballad of the people has it renamed Boy City. Three years ago there came an old man, dressed as a Taoist, leading a young girl of sixteen. Her face was delicate and lovely, her looks like Guanyin's; she was presented to the king of the day. His Majesty loved her beauty, kept her doted upon in the palace, and titled her the Beautiful Queen. Of late he has not deigned a straight look at the ladies of the three palaces and six courts; day and night he wallows in pleasure without pause. Now he is worn to skin and bone, his body wasted, his appetite gone, his life hanging by a thread. The imperial physicians have ransacked every good prescription and cannot cure him. The Taoist who presented the girl has received our sovereign's patent and is titled the Imperial Father-in-Law. The Father-in-Law has a secret prescription from beyond the seas, of great power to lengthen life. He went of late to the ten isles and three isle-clusters and gathered his drugs, all now complete. But the medicine's guide is terrible: nothing less than the hearts and livers of one thousand one hundred and eleven little children, to simmer into a broth for taking the drug. Taken, it works a thousand years without old age. The children in those goose cages were all picked out beforehand and are kept there. The parents, in terror of the law, dare not weep aloud; and so the rumor spread, and the city is called Boy City. Elder, at court tomorrow: go only to have your rescripts countersigned, and on no account mention this.” With that he rose and withdrew.
The elder's bones went soft and his sinews slack; tears dropped from his cheeks despite him. He cried out suddenly: “Benighted king! Benighted king! For your craving of pleasure and love of beauty you have brewed yourself a sickness—and must you wrong so many children of their lives? Bitter, bitter—it breaks my heart!” There is a poem to prove it. The poem says:
The benighted lord, knowing nothing, has lost the true and real; craving pleasure, unrepentant, he wounds his own body in the dark.To seek unending life he butchers children's lives; to avert heaven's calamity he slaughters the little folk.The monk's mercy rises, and cannot let it be; the officer speaks of gain and loss past bearing to hear.Before the lamp he sheds tears and sighs long—grief strikes down the man of chan who bows to Buddha.
Bajie came up: “Master, what has got into you? Always carrying other men's coffins home to weep over. Do not fret. The saying goes: ‘If the king bids the minister die, the minister who does not die is disloyal; if the father bids the son perish, the son who does not perish is unfilial.’ It is his own subjects he destroys—what is that to you? Come, loosen your robes and sleep, and do not grieve for the men of old.” Tripitaka, dropping tears: “Disciple, you are one without pity. I, a monk out of the world, have heaped up merit and works, and the first of all is to show grace. How can this benighted king run on so blindly? Never from of old has eating men's hearts and livers lengthened life. At such a thing, how should I not grieve?” Sha Monk said: “Master, do not grieve yet. Tomorrow morning, when we have the rescripts countersigned, let us speak to the king face to face. If he will not listen, we shall see what manner of Father-in-Law he keeps. Perhaps that Father-in-Law is a demon wanting men's hearts and livers, and has contrived the whole business—who can say?”
The Pilgrim said: “Wujing talks sense. Master, sleep now. Tomorrow let Old Sun go to court with you and see the good or evil of this Father-in-Law. If he is a man, then I fear he has strayed into byways, not knowing the true way, taking drug-gathering for the whole truth; I will take the essential doctrine of the beginning and turn him to the right. If he is a demon, I will seize him and show him to the king, and teach the king to curb his appetites and nourish his body—and on no account let him take those children's lives.” Tripitaka heard and bowed low, returning the Pilgrim's courtesy: “Disciple, most excellent, most excellent. Only—when we see the benighted king, do not open this matter at once, for fear the fool, not weighing far from near, should count it libel and punish us. What then?” The Pilgrim laughed: “Old Sun has his powers. First I will spirit the cage children out of this city, so that tomorrow there is nothing for him to take the hearts from. The local officers will memorialize of themselves; the benighted king must issue some decree, or take counsel with the Father-in-Law, or else order new names chosen. At that point, seizing the occasion to speak, I cannot be held to blame.” Tripitaka was overjoyed, and said: “But how will you get the children out of the city? If truly you can save them, it is a heaven-high virtue, worthy disciple. Do it quickly; delay a little, and it may be too late.” The Pilgrim roused his godlike might, rose, and charged Bajie and Sha Monk: “Sit with the master. Wait till I work; watch: if a dark wind stirs, the children have left the city.” And the three of them together recited: “Homage to the Healing Buddha, savior of lives! Homage to the Healing Buddha, savior of lives!”
The Great Sage passed out the gate, whistled, rose into mid-air, pinched the spell-sign, murmured the true words, and cried “Om, purify the dharma realm!”—and summoned the city god, the earth god, the local gods, the true officers, the guardians of the five quarters, the duty officers of the four watches, the six Ding and six Jia, and the sangha-guardians of the faith, all of them, up into the air, where they saluted him: “Great Sage, you call us by night—what urgent business?” The Pilgrim said: “Passing just now through the Kingdom of Piqiu: the king has lost the Way, believes a demon, and means to take the hearts and livers of little children as the guide to his drug, hoping for long life. My master cannot bear it, and would save the lives and destroy the monster. So Old Sun begs you gentlemen, each with his powers, to spirit the children out of every street and household in this city, cages and all, out beyond the walls to the mountain hollows or deep in the woods; keep them a day or two, give them fruit to eat, let none starve; guard them secretly too, so no panic or crying comes to them. When I have destroyed the evil, settled the country, and turned the king to the right, at my going send them back to me.”
The gods took the order and worked their powers each, pressing their clouds down. Through the whole city rolled a dark wind and a dreary fog:
The dark wind blew the stars of all the sky to blackness; the baleful fog dimmed the moon a thousand li. At first it drifted, soft and slow; then it came roaring, loud and strong.Soft and slow, each sought out doors to save the children; loud and strong, they made for the goose cages to rescue flesh and blood.The cold air pressed on men—how could they show their heads? The chill pierced the body, clothes like iron.Fathers and mothers stood dumbstruck; brothers and sisters-in-law grieved bitter.Over the whole ground the dark wind rolled, and the cages were carried off by the gods.Though this night be desolate, at dawn all shall rejoice.
There is a poem to prove it. The poem says:
In the Buddha's gate mercy has abounded from of old; right and good, bringing works to perfection, is called the Great.The ten thousand sages, the thousand true ones, all heaped up virtue; the three refuges and the five precepts must be kept in harmony.One kingdom of Piqiu, not the king's to throw into disorder; a thousand boys of Boy City, their allotted lives gone wrong.The Pilgrim, for his master's sake, joined in the saving: this hidden merit outruns the paramitas.
That night at the third watch the gods carried the goose cages off and hid them each in his place.
The Pilgrim pressed down his auspicious light, came straight to the lodge court, and heard the three of them still reciting “Homage to the Healing Buddha, savior of lives!” He rejoiced in secret, came up close, and called: “Master, I am back. How did you like the rising of the dark wind?” Bajie said: “A fine dark wind.” Tripitaka said: “And the saving of the children—how does it stand?” The Pilgrim said: “Saved and sent out, one by one; they will be returned when we take the road.” The elder thanked him again and again, and then they went to bed.
At daybreak Tripitaka woke, made himself ready, and said: “Wukong, I will go with the morning court to have the rescripts countersigned.” The Pilgrim said: “Master, to go alone may not serve; let Old Sun go with you and see what the Father-in-Law is, evil or true.” Tripitaka said: “You will never bow properly, and the king may take offense.” The Pilgrim said: “I will not show myself; I will follow you unseen, as your guard.” Tripitaka rejoiced, charged Bajie and Sha Monk to watch the baggage and the horse, and set out. The lodge master came again to see him off, and marked the elder's dress—strangely different from yesterday. Behold him:
On his body a brocade cassock of the Buddha, a treasure past price; on his head the Vairocana cap with its golden crown.In his hand the tin staff with its nine rings; at his breast a point of wondrous holy light.The travel rescripts carried close upon him; in the bundle-bag a brocade wrapping.He walked like an arhat descended into the world—truly the living face of a Buddha on earth.
The lodge master, his courtesy done, whispered in his ear: meddle in no man's business. Tripitaka nodded. The Great Sage slipped beside the door, murmured a charm, shook himself once, changed into a tiny cicada, and with a whine flew and lighted on the Tang monk's cap. Out of the lodge, straight to the court.
At the gate of the court was the Yellow Gate officer. The traveler saluted: “This poor monk was sent by the Great Tang of the eastern lands to seek scriptures in the Western Heaven. Come to your honorable country, my rescripts ought to be countersigned, and I beg audience; I pray you present my request.” The Yellow Gate officer truly presented it. The king rejoiced: “A monk come from so far must have cultivation.” He ordered him brought in. The Yellow Gate officer, bearing the decree, led the elder in. The elder made his obeisance at the foot of the steps and was invited up into the hall and given a seat. The elder thanked the grace and sat. He saw the king wan and wasted, his spirit listless: when he lifted his hand his salute went awry; when he opened his mouth his voice broke off and came again. The elder offered up the rescripts. The king's eyes were dim; he looked and looked again before taking the precious seal, signing his flowered mark, and handing the papers to the elder, who received them.
The king was about to ask the reason of the scripture-seeking when he heard the officer of the carriage announce: “His Excellency the Imperial Father-in-Law is come!” The king, leaning on a young attendant, struggled down from the dragon bed and bowed in welcome. The elder sprang up in haste and stood aside. He turned and looked: an old Taoist, swaying in, up the jade steps. Behold him:
On his head a kerchief of pale gosling yellow, cloud-brocade gauze of the nine gifts; on his body a crane-feather mantle of plum and aloes-wood silk, crowned high as a hairpin.At his waist a blue-stitched sash of three twisted cords; on his feet cloud-toed shoes of hemp warp and kudzu weft.In his hand a dragon-coiled staff of nine-jointed withered rattan; at his breast a brocade sachet stitched with dragons, embroidered with phoenixes, wreathed in flowers.His jade face glossy with light; his gray beard drifting below the chin.Gold pupils darting flame; long eyes arching past the brows.In his walking, cloud followed step; at his ease, a ring of incense mist about him.The officers below the steps pressed forward with cupped hands, all crying as the Imperial Father-in-Law entered the court.
The Father-in-Law reached the foot of the jeweled hall, made no salute at all, but came striding and swaying straight up into the hall. The king bowed slightly: “Your Excellency's immortal steps—happy that you come so early.” And he asked him to a brocade stool at the left hand.
Tripitaka stepped forward one pace, bowed, and saluted: “Your Excellency the Father-in-Law, this poor monk salutes you.” The Father-in-Law sat on high, made no return of courtesy, but turned his face to the king: “From where comes this monk?” The king said: “Sent by the Tang of the eastern lands to the Western Heaven for scriptures; come now to have his rescripts countersigned.” The Father-in-Law laughed: “The road to the West—a stretch of black dark. What good is in it?” Tripitaka said: “From of old the West has been the blessed land of highest bliss—how can it not be good?” The king asked: “I have heard it said of old: ‘The monk is the Buddha household's disciple.’ Tell me truly: can being a monk keep one from death? Can turning to Buddha bring long life?” Tripitaka heard and pressed his palms together in haste, answering:
“To be a monk is to let all ties go; to know one's nature is to find all things empty. Great wisdom sits at ease, serene within the unborn; the true spring works in silence, ranging free within extinction. When the three realms are seen as void, the hundred disorders settle; when the six roots are pure, the thousand wants are spent. For steadfast, honest awakening one must know the heart: the heart pure, a single light shines alone; the heart kept, the ten thousand scenes are clear. The true countenance lacks nothing and has nothing over—it may be seen in life; the illusory form, having shape, will come to ruin—beyond that, what would you seek? Practice and seated meditation are the wellspring of entering samadhi; spreading kindness, bestowing grace, are truly the root of cultivation. Great skill seems clumsy—know that in all things is non-action; good planning is no reckoning—every head must be set down. Only let the one heart be unmoved, and the ten thousand works are whole of themselves. As for drawing on yin to supply yang—that is truly nonsense. To take elixirs for long life—empty words indeed. Only cast off every tie of every dust, see every thing and every form as void; plain and pure, sparing of love and desire, and you will enjoy length of years without end.”
At this the Father-in-Law laughed it off. He pointed his finger at the Tang monk: “Ho, ho, ho! Monk, your mouth is full of chips and shavings. In the school of extinction one must speak of knowing one's nature—and you do not know from where that nature is extinguished. Sitting rigid at your chan—blind practice, dark cultivation, all of it. The proverb says: ‘Sit, sit, sit, till your rump wears through; the fire seethes and boils, and turns to bane.’ And you know nothing of my—
They who cultivate immortality: the strongest, finest of bone; they who reach the Way: the subtlest spirit of all. With bowl and gourd they enter mountains to visit friends; they gather the hundred drugs and come into the world to heal men.They pluck immortal flowers to thatch their hats, break fragrant orchid to spread for mats. They sing, clapping hands; when the dance is done, they sleep on clouds.They set forth the law of the Way, upholding the orthodox teaching of the Supreme Lord; they give talisman-water, cleansing the world of demon miasma.They wrest the pure breath of heaven and earth, gather the shining essence of sun and moon.They turn yin and yang and the elixir congeals; they square water and fire and the embryo quickens.The yin of sixteen melts away—half trance, half drift; the yang of three nines waxes far—dim, deep, and dark.According to the four seasons they gather their drugs, nourish the nine turnings, and the elixir is made.Bestriding the blue luan they rise to the Purple Palace; bestriding the white crane they mount the Jasper Capital.They take their part in the shining splendors of all the sky and show the diligence of the subtle Way.Compare your quiet chan of the Buddha's teaching, your extinct and ghostly spirit, your nirvana's reeking husk, still not out of the dust: among the three teachings there is no rank above it—from of old the Way alone is called supreme.”
The king heard and was delighted. The officers of the whole court cheered: “Fine words—‘the Way alone is called supreme’! ‘The Way alone is called supreme’!” The elder, hearing all praise the other, burned with shame. The king further ordered the Court of Imperial Entertainments to set out a vegetarian meal, to speed the monk come from afar on his way out the west gate. Tripitaka thanked the grace and withdrew. Hardly down from the hall, walking out, the Pilgrim flew down from the cap's crown, came to his ear, and called: “Master, this Father-in-Law is a demon, and the king is steeped in demon breath. Go first and wait at the lodge for the meal; let Old Sun stay here and listen for what comes.” Tripitaka, apprised, went out the court gate alone—no more of that.
And the Pilgrim: one beat of wings and he flew into the kingfisher screen of the golden throne hall and stuck fast. He saw an officer of the five city wards step from the ranks and report: “Sovereign: last night a cold wind stripped every household in every ward of its cage children, cages and all, and left no trace.” The king heard and was frightened and vexed together, and said to the Father-in-Law: “This is heaven destroying me. Months ill and grave, the physicians helpless; happily Your Excellency gave the immortal prescription, fixed for the hour of the horse today to open the blade and take the children's hearts and livers for the guide—and a cold wind has swept them off. If heaven is not set on destroying me, what is it?” The Father-in-Law laughed: “Your Majesty, do not fret. The children's sweeping off is heaven itself sending you long life.” The king said: “The children in the cages are swept away—why say heaven sends long life?” The Father-in-Law said: “Coming to court just now I saw a medicine guide of supreme perfection, better than the hearts of those one thousand one hundred and eleven children. Those children's hearts would buy Your Majesty only a thousand years; this guide, taken with my immortal drug, will stretch them to ten thousand myriads of years.” The king, blank, did not know what guide; he asked again and again before the Father-in-Law said: “That monk sent from the eastern lands to fetch scriptures: I marked him—his bearing clean and quiet, his face regular and whole—a true body refined through ten lifetimes, a monk from childhood, the primal yang never yet spent, ten thousand times beyond those children. If we simmer his heart and liver into a broth and he takes my immortal drug, it will guarantee him ten thousand years of life.” The benighted king heard and believed utterly. He said to the Father-in-Law: “Why not say so at once? If it works so, we should have kept him then, and never let him go.” The Father-in-Law said: “What difficulty is that? Just now he was told to have his meal from the Court of Entertainments; he must eat before he leaves the city. Send the decree at once: shut every gate, pick troops to ring the Gold Pavilion Lodge, take the monk, and treat him with courtesy in begging his heart. If he consents, cut it out that instant, bury his body with royal rites, raise him a shrine for offerings; if he refuses, give him the rough side of force: bind him on the spot, cut, and take it. What difficulty is in that?” The benighted king did as he said, sent the decree at once, closed every gate, and detached officers and men of the Feathered Forest Guards, great and small, to surround the lodge.
The Pilgrim heard this news and flew, one beat of wings, to the lodge, showed his true form, and said to the Tang monk: “Master, disaster! Disaster!” Tripitaka was at the meal of alms with Bajie and Sha Monk when he heard it; he was so frightened his three corpse-souls scattered and smoke rose from his seven apertures; he fell to the ground, bathed in sweat, eyes unfixed, mouth unable to speak. Sha Monk hurried to hold him up, crying: “Master, come to yourself! Master, come to yourself!” Bajie said: “What disaster? What disaster? If you had spoken slower it had been better—you have frightened the master out of his wits.” The Pilgrim said: “Since the master left the court, Old Sun watched on: the Father-in-Law is a demon. Presently the commander of the five wards came to report how a cold wind had swept off the children. The king was sore vexed—and the demon turned it to joy: ‘This is heaven sending you long life.’ He wants the master's heart and liver for his medicine guide, to buy him ten thousand years. The fool believes the slander, and so he musters his picked troops to ring the lodge and sends an officer of the Embroidered Guard to invite the master—begging for his heart.” Bajie laughed: “Fine mercy you have shown, fine children you have saved, fine dark wind you have raised—and now the trouble breaks!”
Tripitaka clambered up trembling, took the Pilgrim's arm, and pleaded: “Worthy disciple, what is to be done?” The Pilgrim said: “If you would have it well, the great must play the small.” Sha Monk said: “What is ‘the great must play the small’?” The Pilgrim said: “If we would save his life, master must play disciple and disciple master; only so can he be kept whole.” Tripitaka said: “If you can save my life, I am willing to be your disciple's disciple and disciple's grandson.” The Pilgrim said: “In that case, no delay.” He ordered: “Bajie, quick, mix some mud.” The Idiot dug up some earth with his rake; not daring to fetch water from outside, he gathered up his robe, pissed, and kneaded a clod of stinking mud, and handed it to the Pilgrim. The Pilgrim, helpless, flattened the mud into a sheet, laid it on his own face, and molded the features of a monkey face. He had the Tang monk stand and be still, and say nothing more, pressed it onto the Tang monk's face, murmured the true words, blew a breath of immortal air, and cried, “Change!”—and the elder was changed into the Pilgrim's likeness. He stripped off the elder's clothes and put the Pilgrim's clothes on him; then the Pilgrim put on the master's clothes, pinched the spell-sign, murmured a charm, shook himself, and changed into the Tang monk's very face. Bajie and Sha Monk could hardly tell them apart.
Just as they had dressed the part, heart set to heart, gongs and drums sounded together and spears and blades crowded in: the officers of the Feathered Forest Guards with three thousand men had ringed the lodge. And an officer of the Embroidered Guard walked into the lodge court asking: “Where is the elder of the Tang of the eastern lands?” The lodge master, trembling, knelt and pointed: “In the guest room below.” The officer went at once into the guest room: “Elder Tang, our king invites you.” Bajie and Sha Monk stood guard to left and right of the false Pilgrim. The false Tang monk came out and saluted: “Lord officer of the Embroidered Guard: his Majesty summons this poor monk—what is his pleasure?” The officer stepped up and seized him: “You come to court with me; no doubt there is a use for you.” Ah! And it is justly said:
The demon's slander prevails over mercy and good; mercy and good, in turn, call ruin down.
But whether his life would truly stand when he came to it—listen to the next chapter to find out.
Chapter 79
Traditional Chinese
第七十九回 尋洞擒妖逢老壽 當朝正主救嬰兒
卻說那錦衣官把假唐僧扯出館驛，與羽林軍圍圍繞繞，直至朝門外，對黃門官言：「我等已請唐僧到此，煩為轉奏。」黃門官急進朝，依言奏上昏君，遂請進去。眾官都在階下跪拜，惟假唐僧挺立階心，口中高叫：「比丘王，請我貧僧何說？」君王笑道：「朕得一疾，纏綿日久不愈。幸國丈賜得一方，藥餌俱已完備，只少一味引子。特請長老，求些藥引。若得病愈，與長老修建祠堂，四時奉祭，永為傳國之香火。」假唐僧道：「我乃出家人，隻身至此，不知陛下問國丈要甚東西作引？」昏君道：「特求長老的心肝。」假唐僧道：「不瞞陛下說，心便有幾個兒，不知要的甚麼色樣？」那國丈在傍指定道：「那和尚，要你的黑心。」假唐僧道：「既如此，快取刀來，剖開胸腹，若有黑心，謹當奉命。」那昏君歡喜相謝，即著當駕官取一把牛耳短刀，遞與假僧。假僧接刀在手，解開衣服，挺起胸膛，將左手抹腹，右手持刀，唿喇的響一聲，把肚皮剖開，那裡頭就骨都都的滾出一堆心來。諕得文官失色，武將身麻。國丈在殿上見了道：「這是個多心的和尚。」假僧將那些心，血淋淋的一個個撿開與眾觀看，卻都是些紅心、白心、黃心、慳貪心、利名心、嫉妒心、計較心、好勝心、望高心、侮慢心、殺害心、狠毒心、恐怖心、謹慎心、邪妄心、無名隱暗之心、種種不善之心，更無一個黑心。那昏君諕得呆呆掙掙，口不能言，戰兢兢的教：「收了去，收了去。」那假唐僧忍耐不住，收了法心，現出本相，對昏君道：「陛下全無眼力。我和尚家都是一片好心，惟你這國丈是個黑心，好做藥引。你不信，等我替你取他的出來看看。」
那國丈聽見，急睜睛仔細觀看，見那和尚變了面皮，不是那般模樣。咦！
認得當年孫大聖，五百年前舊有名。
卻抽身，騰雲就起，被行者翻觔斗，跳在空中喝道：「那裡走？吃吾一棒。」那國丈即使蟠龍拐杖來迎。他兩個在半空中這場好殺：
如意棒，蟠龍拐，虛空一片雲靉靉。原來國丈是妖精，故將怪女稱嬌色。國主貪歡病染身，妖邪要把兒童宰。相逢大聖顯神通，捉怪救人將難解。鐵棒當頭著實兇，拐棍迎來堪喝采。殺得那滿天霧氣暗城池，城裡人家都失色。文武多官魂魄飛，嬪妃繡女容顏改。諕得那比丘昏主亂身藏，戰戰兢兢沒佈擺。棒起猶如虎出山，拐掄卻似龍離海。今番大鬧比丘國，致令邪正分明白。
那妖精與行者苦戰二十餘合，蟠龍拐抵不住金箍棒，虛幌了一拐，將身化作一道寒光，落入皇宮內院，把進貢的妖后帶出宮門，並化寒光，不知去向。
大聖按落雲頭，到了宮殿下，對多官道：「你們的好國丈啊！」多官一齊禮拜，感謝神僧。行者道：「且休拜，且去看你那昏主何在？」多官道：「我主見爭戰時，驚恐潛藏，不知向那座宮中去也。」行者即命：「快尋，莫被美后拐去。」多官聽言，不分內外，同行者先奔美后宮，漠然無蹤，連美后也通不見了。正宮、東宮、西宮、六院，概眾后妃，都來拜謝大聖。大聖道：「且請起，不到謝處哩。且去尋你主公。」少時，見四五個太監攙著那昏君，自謹身殿後面而來。眾臣俯伏在地，齊聲啟奏道：「主公，主公，感得神僧到此，辨明真假。那國丈乃是個妖邪，連美后亦不見矣。」國王聞言，即請行者出皇宮，到寶殿，拜謝了，道：「長老，你早間來的模樣那般俊偉，這時如何就改了形容？」行者笑道：「不瞞陛下說，早間來者，是我師父，乃唐朝御弟三藏。我是他徒弟孫悟空，還有兩個師弟豬悟能、沙悟淨，見在金亭館驛。因知你信了妖言，要取我師父心肝做藥引，是老孫變作師父模樣，特來此降妖也。」那國王聞說，即傳旨著閣下太宰快去驛中請師眾來朝。
那三藏聽見行者現了相，在空中降妖，嚇得魂飛魄散。幸有八戒、沙僧護持，他又臉上戴著一片子臊泥。正悶悶不快，只聽得人叫道：「法師，我等乃比丘國王差來的閣下太宰，特請入朝謝恩也。」八戒笑道：「師父，莫怕，莫怕。這不是又請你取心，想是師兄得勝，請你酬謝哩。」三藏道：「雖是得勝來請，但我這個臊臉，怎麼見人？」八戒道：「沒奈何，我們且去見了師兄，自有解釋。」真個那長老無計，只得跟著八戒、沙僧，挑著擔，牽著馬，同去驛庭之上。那太宰見了，害怕道：「爺爺呀！這都像似妖頭怪腦之類。」沙僧道：「朝士休怪醜陋，我等乃是生成的遺體。若我師父，來見了我師兄，他就俊了。」
他三人與眾來朝，不待宣召，直至殿下。行者看見，即轉身下殿，迎著面，把師父的泥臉子抓下，吹口仙氣，叫：「變！」那唐僧即時復了原身，精神愈覺爽利。國王下殿親迎，口稱：「法師老佛。」師徒們將馬拴住，都上殿來相見。行者道：「陛下可知那怪來自何方？等老孫去與你一併擒來，剪除後患。」三宮六院、諸嬪群妃都在那翡翠屏後；聽見行者說剪除後患，也不避內外男女之嫌，一齊出來拜告道：「萬望神僧老佛大施法力，斬草除根，把他剪除盡絕，誠為莫大之恩，自當重報。」行者忙忙答禮，只教國王說他住居。國王含羞告道：「三年前他到時，朕曾問他。他說離城不遠，只在向南去七十里路，有一座柳林坡清華莊上。國丈年老無兒，止後妻生一女，年方十六，不曾配人，願進與朕。朕因愛那女，遂納了，寵幸在宮。不期得疾，太醫屢藥無功。他說：『我有仙方，止用小兒心煎湯為引。』是朕不才，輕信其言，遂選民間小兒，選定今日午時開刀取心。不料神僧下降，恰恰又遇籠兒都不見了。他就說神僧十世修真，元陽未泄，得其心，比小兒心更加萬倍。一時誤犯，不知神僧識透妖魔。敢望廣施大法，剪其後患，朕以傾國之資酬謝。」行者笑道：「實不相瞞，籠中小兒，是我師慈悲，著我藏了。你且休題甚麼資財相謝，待我捉了妖怪，是我的功行。」叫：「八戒，跟我去來。」八戒道：「謹依兄命。但只是腹中空虛，不好著力。」國王即傳旨，教光祿寺快辦齋供。不一時齋到。八戒盡飽一餐，抖擻精神，隨行者駕雲而起。諕得那國王、妃后並文武多官，一個個朝空禮拜，都道：「是真仙真佛降臨凡也。」
那大聖攜著八戒，徑到南方七十里之地，住下風雲，找尋妖處。但只見一股清溪，兩邊夾岸，岸上有千千萬萬的楊柳，更不知清華莊在於何處。正是那：
萬頃野田觀不盡，千堤煙柳隱無蹤。
孫大聖尋覓不著，即捻訣，念一聲「唵」字真言，拘出一個當方土地，戰兢兢近前跪下叫道：「大聖，柳林坡土地叩頭。」行者道：「你休怕，我不打你。我問你：柳林坡有個清華莊，在於何方？」土地道：「此間有個清華洞，不曾有個清華莊。小神知道了，大聖想是自比丘國來的？」行者道：「正是，正是。比丘國王被一個妖精哄了，是老孫到那廂，識得是妖怪，當時戰退那怪，化一道寒光，不知去向。及問比丘王，他說三年前進美女時，曾問其由，怪言居住城南七十里柳林坡清華莊。適尋到此，只見林坡，不見清華莊，是以問你。」土地叩頭道：「望大聖恕罪。比丘王亦我地之主也，小神理當鑒察。奈何妖精神威法大，如我泄漏他事，就來欺凌，故此未獲。大聖今來，只去那南岸九叉頭一顆楊樹根下，左轉三轉，右轉三轉，用兩手齊撲樹上，連叫三聲『開門』，即現清華洞府。」
大聖聞言，即令土地回去，與八戒跳過溪來，尋那顆楊樹。果然有九條叉枝，總在一顆根上。行者吩咐八戒：「你且遠遠的站定，待我叫開門，尋著那怪，趕將出來，你卻接應。」八戒聞命，即離樹有半里遠近立下。這大聖依土地之言，繞樹根，左轉三轉，右轉三轉，雙手齊撲其樹，叫：「開門，開門。」霎時間，一聲響喨，唿喇喇的門開兩扇，更不見樹的蹤跡。那裡邊光明霞采，亦無人煙。行者趁神威，撞將進去，但見那裡好個去處：
煙霞晃亮，日月偷明。白雲常出洞，翠蘚亂漫庭。一徑奇花爭豔麗，遍階瑤草鬥芳榮。溫暖氣，景常春，渾如閬苑，不亞蓬瀛。滑凳攀長蔓，平橋掛亂藤。蜂啣紅蕊來巖窟，蝶戲幽蘭過石屏。
行者急拽步，行近前邊細看，見石屏上有四個大字：「清華仙府」。他忍不住，跳過石屏看處，只見那老怪懷中摟著個美女，喘噓噓的，正講比丘國事，齊聲叫道：「好機會來，三年事，今日得完，被那猴頭破了。」行者跑近身，掣棒高叫道：「我把你這夥毛團！甚麼『好機會』？吃我一棒。」那老怪丟了美人，掄起蟠龍拐，急架相迎。他兩個在洞前，這場好殺，比前又甚不同：
棒舉迸金光，拐掄兇氣發。那怪道：「你無知敢進我門來。」行者道：「我有意降妖怪。」那怪道：「我戀國主你無干，怎的欺心來展抹？」行者道：「僧修政教本慈悲，不忍兒童活見殺。」語去言來各恨仇，棒迎拐架當心扎。促損琪花為顧生，踢破翠苔因把滑。只殺得那洞中霞采欽光明，崖上芳菲俱掩壓。乒乓驚得鳥難飛，吆喝嚇得美人散。只存老怪與猴王，呼呼捲地狂風刮。看看殺出洞門來，又撞悟能獃性發。
原來八戒在外邊，聽見他們裡面嚷鬧，激得他心癢難撓，掣釘鈀，把一顆九叉楊樹鈀倒，使鈀築了幾下，築得那鮮血直冒，嚶嚶的似乎有聲。他道：「這顆樹成了精也，這顆樹成了精也。」八戒舉鈀，又正築處，只見行者引怪出來。那獃子不打話，趕上前，舉鈀就築。那老怪戰行者已是難敵，見八戒鈀來，愈覺心慌，敗了陣，將身一幌，化道寒光，徑投東走。他兩個決不放鬆，向東趕來。
正當喊殺之際，又聞得鸞鶴聲鳴，祥光縹緲。舉目視之，乃南極老人星也。那老人把寒光罩住，叫道：「大聖慢來，天蓬休趕，老道在此施禮哩。」行者即答禮道：「壽星兄弟，那裡來？」八戒笑道：「肉頭老兒罩住寒光，必定捉住妖怪了。」壽星陪笑道：「在這裡，在這裡。望二公饒他命罷。」行者道：「老怪不與老弟相干，為何來說人情？」壽星笑道：「他是我的一副腳力，不意走將來，成此妖怪。」行者道：「既是老弟之物，只教他現出本相來看看。」壽星聞言，即把寒光放出，喝道：「孽畜！快現本相，饒你死罪。」那怪打個轉身，原來是隻白鹿。壽星拿起拐杖道：「這孽畜，連我的拐棒也偷來也。」那隻鹿俯伏在地，口不能言，只管叩頭滴淚。但見他：
一身如玉簡斑斑，兩角參差七叉彎。幾度饑時尋藥圃，有朝渴處飲雲潺。年深學得飛騰法，日久修成變化顏。今見主人呼喚處，現身抿耳伏塵寰。
壽星謝了行者，就跨鹿而行。被行者一把扯住道：「老弟，且慢走，還有兩件事未完哩。」壽星道：「還有甚麼未完之事？」行者道：「還有美人未獲，不知是個甚麼怪物；還又要同到比丘城見那昏君，現相回旨也。」壽星道：「既這等說，我且寧耐。你與天蓬下洞擒捉那美人來，同去現相可也。」行者道：「老弟略等等兒，我們去了就來。」
那八戒抖擻精神，隨行者徑入清華仙府，吶聲喊，叫：「拿妖精，拿妖精！」那美人戰戰兢兢，正自難逃，又聽得喊聲大振，即轉石屏之內，又沒個後門出頭。被八戒喝聲：「那裡走？我把你這個哄漢子的臊精，看鈀。」那美人手中又無兵器，不能迎敵，將身一閃，化道寒光，往外就走。被大聖抵住寒光，乒乓一棒。那怪立不住腳，倒在塵埃，現了本相，原來是一個白面狐狸。獃子忍不住手，舉鈀照頭一築。可憐把那個傾城傾國千般笑，化作毛團狐狸形。行者叫道：「莫打爛他，且留他此身去見昏君。」
那獃子不嫌穢污，一把揪住尾子，拖拖扯扯，跟隨行者出得門來。只見那壽星老兒手摸著鹿頭罵道：「好孽畜啊，你怎麼背主逃去，在此成精？若不是我來，孫大聖定打死你了。」行者跳出來道：「老弟說甚麼？」壽星道：「我囑鹿哩，我囑鹿哩。」八戒將個死狐狸摜在鹿的面前道：「這可是你的女兒麼？」那鹿點頭幌腦，伸著嘴，聞他幾聞，呦呦發聲，似有眷戀不捨之意。被壽星劈頭撲了一掌道：「孽畜！你得命足矣，又聞他怎的？」即解下勒袍腰帶，把鹿扣住頸項，牽將起來，道：「大聖，我和你比丘國相見去也。」行者道：「且住，索性把這邊都掃個乾淨，庶免他年復生妖孽。」
八戒聞言，舉鈀將柳樹亂築。行者又念聲「唵」字真言，依然拘出當方土地，叫：「尋些枯柴，點起烈火，與你這方消除妖患，以免欺凌。」那土地即轉身，陰風颯颯，帥起陰兵，搬取了些迎霜草、秋青草、蓼節草、山蕊草、蔞蒿柴、龍骨柴、蘆荻柴，都是隔年乾透的枯焦之物，見火如同油膩一般。行者叫：「八戒，不必築樹，但得此物填塞洞裡，放起火來，燒得個乾淨。」火一起，果然把一座清華妖怪宅，燒作火池坑。
這裡才喝退土地，同壽星牽著鹿，拖著狐狸，一齊回到殿前，對國王道：「這是你的美后，與他耍子兒麼？」那國王膽戰心驚。又只見孫大聖引著壽星，牽著白鹿，都到殿前，諕得那國裡君臣妃后一齊下拜。行者近前，攙住國王，笑道：「且休拜我。這鹿兒卻是國丈，你只拜他便是。」那國王羞愧無地，只道：「感謝神僧救我一國小兒，真天恩也。」即傳旨，教光祿寺安排素宴，大開東閣，請南極老人與唐僧四眾，共坐謝恩。三藏拜見了壽星，沙僧亦以禮見。都問道：「白鹿既是老壽星之物，如何得到此間為害？」壽星笑道：「前者，東華帝君過我荒山，我留坐著棋，一局未終，這孽畜走了。及客去尋他不見，我因屈指一算，知他走在此處，特來尋他，正遇著孫大聖施威。若果來遲，此畜休矣。」
敘不了，只見報道：「宴已完備。」好素宴：
五彩盈門，異香滿座。桌掛繡緯生錦豔，地鋪紅毯晃霞光。寶鴨內，沉檀香裊；御筵前，蔬品香馨。看盤高果砌樓臺，龍纏斗糖擺走獸。鴛鴦錠，獅仙糖，似模似樣；鸚鵡杯，鷺鶿杓，如相如形。席前果品般般盛，案上齋殽件件精。魁圓繭栗，鮮荔桃子。棗兒柿餅味甘甜，松子葡萄香膩酒。幾般蜜食，數品蒸酥。油炸糖澆，花團錦砌。金盤高壘大饝饝，銀碗滿盛香稻飯。辣煼煼湯水粉條長，香噴噴相連添換美。說不盡蘑菇、木耳、嫩筍、黃精，十香素菜，百味珍饈。往來綽摸不曾停，進退諸般皆盛設。
當時敘了坐次：壽星首席，長老次席，國王前席，行者、八戒、沙僧側席。傍又有兩三個大師相陪左右。即命教坊司動樂。國王擎著紫霞杯，一一奉酒。惟唐僧不飲。八戒向行者道：「師兄，果子讓你，湯飯等須請讓我受用受用。」那獃子不分好歹，一齊亂上，但來的吃個精空。
一席筵宴已畢，壽星告辭。那國王又近前跪拜壽星，求祛病延年之法。壽星笑道：「我因尋鹿，未帶丹藥。欲傳你修養之方，你又筋衰神敗，不能還丹。我這衣袖中只有三個棗兒，是與東華帝君獻茶的，我未曾吃，今送你罷。」國王吞之，漸覺身輕病退。後得長生者，皆原於此。八戒看見，就叫道：「老壽，有火棗，送我幾個吃吃。」壽星道：「未曾帶得，待改日我送你幾斤。」遂出了東閣，道了謝意，將白鹿一聲喝起，飛跨背上，踏雲而去。這朝中君王妃后、城中黎庶居民，各各焚香禮拜不題。
三藏叫：「徒弟，收拾辭王。」那國王又苦留求教。行者道：「陛下，從此色欲少貪，陰功多積，凡百事將長補短，自足以祛病延年，就是教也。」遂拿出兩盤散金碎銀，奉為路費。唐僧堅辭，分文不受。國王無已，命擺鑾駕，請唐僧端坐鳳輦龍車，王與嬪后，俱推輪轉轂，方送出朝。六街三市，百姓群黎，亦皆盞添淨水，爐焚真香，又送出城。
忽聽得半空中一聲風響，路兩邊落下一千一百一十一個鵝籠，內有小兒啼哭，暗中有原護的城隍、土地、社令、真官、五方揭諦、四值功曹、六丁六甲、護教伽藍等眾，應聲高叫道：「大聖，我等前蒙吩咐，攝去小兒鵝籠，今知大聖功成起行，一一送來也。」那國王妃后與一應臣民，又俱下拜。行者望空道：「有勞列位，請各歸祠，我著民間祭祀謝你。」呼呼淅淅，陰風又起而退。
行者叫城裡人家來認領小兒。當時傳播，俱來各認出籠中之兒，歡歡喜喜，抱出叫哥哥，叫肉兒，跳的跳，笑和笑，都叫：「扯住唐朝爺爺，到我家奉謝救兒之恩。」無大無小，若男若女，都不怕他相貌之醜，擡著豬八戒，扛著沙和尚，頂著孫大聖，撮著唐三藏，牽著馬，挑著擔，一擁回城。那國王也不能禁止。這家也開宴，那家也設席。請不及的，或做僧帽、僧鞋、褊衫、布襪，裡裡外外，大小衣裳，都來相送。如此盤桓，將有個月，才得離城。又有傳下影神，立起牌位，頂禮焚香供養。這才是：
陰功高疊恩山重，救活千千萬萬人。
畢竟不知向後又有甚麼事體，且聽下回分解。
English
Hunting the Cave and Taking the Demon, They Meet the Old Star of Longevity; Before the Court the True Lord Is Restored and the Infants Saved
Now the officer of the Embroidered Guard dragged the false Tang monk out of the lodge; ringed round by the Feathered Forest Guards, they came to the court gate and told the Yellow Gate officer: “We have brought the Tang monk here; trouble yourself to present it.” The Yellow Gate officer hurried into the court, reported it word for word to the benighted king, and had him brought in. The officers knelt bowing beneath the steps; only the false Tang monk stood erect in the middle of the stair, calling aloud: “King of Piqiu—why have you asked this poor monk here?” The king laughed: “I have an illness that has clung to me day upon day without healing. Happily the Imperial Father-in-Law bestowed a prescription; drug and medicine are complete, and only one guide is lacking. So I have asked the elder here, to beg a little of the medicine's guide. If my illness heals, I will build you a shrine, sacrifice through the four seasons, and make it an everlasting altar-fire of the state.” The false Tang monk said: “I am a monk out of the world, come here alone; I do not know what thing your Majesty would beg of the Father-in-Law for a guide.” The benighted king said: “We beg the elder's heart and liver.” The false Tang monk said: “I will not hide it from your Majesty: hearts I have several—but what color and shape do you want?” The Father-in-Law beside pointed: “That monk—we want your black heart.” The false Tang monk said: “In that case, bring the knife quickly; cut open chest and belly: if there is a black heart, I obey your command.” The benighted king rejoiced and thanked him, and had the officer of the carriage fetch a short ear-cropping knife and hand it to the false monk. The false monk took the knife, loosened his clothes, thrust out his chest, ran his left hand over his belly, held the knife in his right, and with a ripping sound slit open the belly; and out of it rolled a heap of hearts, tumbling and tumbling. The civil officers turned pale; the generals' bodies went numb. The Father-in-Law, seeing it from the hall, said: “Here is a monk of many hearts.” The false monk picked those hearts apart, one by one, dripping blood, and showed them to all—and they were red hearts, white hearts, yellow hearts; grudging hearts and greedy hearts, hearts of profit and name, envious hearts, scheming hearts, competitive hearts, ambitious hearts, contemptuous hearts, murderous hearts, vicious hearts, craven hearts, over-careful hearts, crooked and false hearts, nameless and hidden hearts, every kind of bad heart—but not one black heart. The benighted king stood gaping, mouth gone, trembling: “Take them away, take them away.” The false Tang monk could contain himself no longer: he gathered in the feigned hearts, showed his true form, and said to the benighted king: “Your Majesty, you have no eyes at all. We of the monkhood are all of us one good heart; only this Father-in-Law of yours has a black heart, a fine one for a medicine guide. Do not believe me? Wait while I take his out and show you.”
The Father-in-Law heard, opened his eyes wide, and looked carefully: the monk's face had changed—it was not that shape at all. Ah!
He knew the Great Sage Sun of the old days—his name famous five hundred years since.
He turned to flee, mounted his cloud, and rose; but the Pilgrim turned a somersault, leaped into the air, and shouted: “Where now? Take my staff!” The Father-in-Law met him with the dragon-coiled crook. The two of them fought it out in mid-air—a fine slaughter:
The as-you-will staff, the dragon-coiled crook; in the void a sheet of cloud, dark on dark.So the Father-in-Law was a demon all along, and that was why he named the monster girl his beauty.The king, craving pleasure, had taken sickness into his body; the fiend meant to slaughter the children.They met the Great Sage, who showed his powers: to catch the monster, save the people, and untie the calamity.The iron staff at the head, truly vicious; the crook coming to meet it, worth a cheer.They fought till fog filled all the sky and darkened the city, and every household in the city lost color.The officers, civil and military, felt their souls fly; the concubines and palace girls changed countenance.The benighted lord of Piqiu was so frightened he ran to hide anywhere, trembling, with no plan at all.The staff rose like a tiger out of the hills; the crook swung like a dragon leaving the sea.This day the Kingdom of Piqiu is thrown into uproar, and evil and right stand plainly told apart.
The demon fought the Pilgrim twenty bitter rounds and more; the dragon-coiled crook could not hold against the gold-banded staff. He feinted one blow of the crook, turned his body into a streak of cold light, dropped into the inner palace, brought the monster queen presented to the king out through the palace gate, and the two went off as one cold light, gone who knows where.
The Great Sage pressed his cloud down and came beneath the palace hall, saying to the officers: “A fine Father-in-Law you keep!” The officers bowed together, thanking the holy monk. The Pilgrim said: “Spare the bowing; go see where your benighted lord is.” The officers said: “When the fighting began, our lord hid in terror; which palace he is in, we do not know.” The Pilgrim ordered: “Search quickly—let him not be stolen away by the Beautiful Queen.” The officers heard, and, sparing nothing inner or outer, they ran first to the Beautiful Queen's palace: nothing, no trace—and the Beautiful Queen too was seen no more. From the chief palace, the eastern and western palaces, and the six courts, all the consorts and concubines came to bow and thank the Great Sage. The Great Sage said: “Rise, all of you—thanks are not yet in season. Go find your lord.” In a little while they saw four or five eunuchs helping the benighted king along from behind the Hall of Watchful Reverence. The ministers flung themselves on the ground and cried with one voice: “Sovereign, Sovereign! The holy monk has come, and told true from false: that Father-in-Law was a demon—and the Beautiful Queen too is seen no more.” The king heard, begged the Pilgrim out of the inner palace to the jeweled hall, bowed his thanks, and said: “Elder, this morning the one who came was so noble a figure—how has he changed his shape now?” The Pilgrim laughed: “I will not hide it from your Majesty: the one who came this morning was my master, the imperial brother of the Tang, Tripitaka. I am his disciple Sun Wukong; and I have two more brothers, Zhu Wuneng and Sha Wujing, now at the Gold Pavilion Lodge. Knowing you had believed a demon's word and meant to take my master's heart and liver for a medicine guide, Old Sun changed into my master's shape and came specially to quell the demon.” The king heard, sent the decree at once, and ordered the chief steward of the grand secretariat to hurry to the lodge and invite the master and his disciples to court.
Now Tripitaka, hearing that the Pilgrim had shown himself and was fighting the demon in the air, was frightened out of his wits—happily Bajie and Sha Monk stood guard, and he still wore the sheet of stinking mud on his face. In his dull discomfort he heard a man call: “Master of the Law! We are the chief steward sent by the king of Piqiu, come specially to invite you to court to give thanks.” Bajie laughed: “Master, do not fear, do not fear. This is not to take your heart again—senior brother has won, and they invite you to be thanked.” Tripitaka said: “Won or no, invited or no—with this stinking face, how do I meet people?” Bajie said: “There is nothing for it; let us go see senior brother—he will have his way of settling it.” And truly the elder, out of devices, could only follow Bajie and Sha Monk, shouldering the loads, leading the horse, back to the lodge court. The chief steward saw and was alarmed: “Heavens! They all look like demon heads and monster skulls!” Sha Monk said: “Gentleman of the court, do not mind our ugliness: it is the body our parents gave us. As for our master—once he has seen our senior brother, he will be handsome again.”
The three of them came to court with the rest and, without waiting to be summoned, went straight to the foot of the hall. The Pilgrim saw, turned, and came down the hall to meet them, snatched the mud face from his master, blew a breath of immortal air, and cried, “Change!”—and the Tang monk was himself again at once, his spirit the brisker. The king came down from the hall to welcome him in person, calling him “Master of the Law, old Buddha.” Master and disciples tied the horse and came up into the hall together. The Pilgrim said: “Does your Majesty know where that monster came from? Let Old Sun go take him too, and root out the evil to come.” Behind the kingfisher screen sat the ladies of the three palaces and six courts, all the concubines and consorts; hearing the Pilgrim speak of rooting out the evil to come, they did not stand on the separation of men and women, inner and outer, but came out together, bowing and begging: “We beg the holy monk, the old Buddha, to spread his powers wide, cut the grass and tear out the root, and destroy him past rising—it would be a grace past all measure, and we would repay it heavily.” The Pilgrim returned their bows in haste, and asked only the king where the demon lived. The king said, abashed: “When he came three years ago I questioned him. He said it was not far from the city: seventy li south lay the Clear Splendor Manor on Willow Grove Slope. The Father-in-Law, old and childless, had only one daughter by his second wife, sixteen and unwed, and he wished to present her to me. Because I loved the girl I took her, and kept her doted upon in the palace. Unexpectedly I fell ill; the physicians medicated again and again without effect. He said: ‘I have an immortal prescription: it needs only the hearts of little children simmered into a broth for its guide.’ I, without talent, lightly believed him, chose children from among the people, and fixed this day at the hour of the horse to open the blade and take the hearts. Who could know the holy monk would come down, and just then the cage children all vanish? Then he said the holy monk was a true body of ten lifetimes, the primal yang never spent, and that his heart was ten thousand times beyond the children's. In a moment's error I affronted him, not knowing the holy monk saw through the demons. I dare hope you will spread your great powers wide and cut off the evil to come; the wealth of my whole kingdom is yours to thank you.” The Pilgrim laughed: “I will not hide it from you: the children in the cages—my master's mercy had me hide them. Say nothing of wealth to thank me; let me take the demons, and that is my work and my merit.” He called: “Bajie, come with me.” Bajie said: “I obey my brother's word—only my belly is empty, and I cannot put my strength into it.” The king sent the decree at once, ordering the Court of Entertainments to hurry with a meal. In a moment the meal came; Bajie ate his fill, roused his might, and rose on the cloud with the Pilgrim—leaving the king, consorts, and ministers great and small bowing to the empty sky, every one crying: “True immortals, true Buddhas, come down among men!”
The Great Sage took Bajie with him straight to the place seventy li south, checked the wind and cloud, and hunted for the demon's haunt. There was only a creek of clear water with banks on either side, and on the banks thousands upon thousands of willows—and where the Clear Splendor Manor lay, no one could say. It was just as the verse has it:
Ten thousand acres of open field the eye could not exhaust; on a thousand dikes the misty willows hid all trace.
The Great Sage Sun, finding nothing, pinched the spell-sign, murmured the true word “om,” and summoned the local earth god, who came trembling, knelt near, and cried: “Great Sage—the earth god of Willow Grove Slope knocks his head.” The Pilgrim said: “Do not be afraid; I will not beat you. Answer me: on Willow Grove Slope there is a Clear Splendor Manor—where does it lie?” The earth god said: “There is a Clear Splendor Cave here, but no Clear Splendor Manor. This small god knows: Great Sage, you come from the Kingdom of Piqiu?” The Pilgrim said: “Just so, just so. The king of Piqiu was fooled by a demon; Old Sun went there, knew the monster for what he was, beat him back at once, and he turned into a streak of cold light and vanished. Questioning the king of Piqiu, I learned that three years ago, when the beauty was presented, he asked how it came about, and the monster said he lived seventy li south of the city, at the Clear Splendor Manor on Willow Grove Slope. I have searched to this spot and see only the wooded slope, no Clear Splendor Manor; so I ask you.” The earth god knocked his head: “I beg the Great Sage's pardon. The king of Piqiu is my lord too, and this small god ought to have watched; but the demon's might and dharma are great: had I leaked word of him, he would have come to bully me, and so he was never taken. Great Sage, now that you are here: go to the nine-forked poplar root on the southern bank; turn three turns to the left and three to the right, strike the tree with both hands together, and cry ‘Open the gate!’ three times, and the Clear Splendor cave mansion will appear.”
The Great Sage heard, sent the earth god back, and with Bajie leaped the creek to look for the poplar. Truly it had nine forked branches all out of one root. The Pilgrim charged Bajie: “Stand off at a distance; when I have called the gate open and routed the monster out, you close in.” Bajie took the order and stood half a li from the tree. The Great Sage, following the earth god's words, walked around the root, three turns to the left, three to the right, struck the tree with both hands together, and cried: “Open the gate! Open the gate!” In a moment, with a great boom, two leaves of the gate swung crashing open, and not a trace of the tree was left. Within was light and glowing color, and no soul in sight. The Great Sage, borne on by his might, pushed in—and behold, what a place:
Mist and haze shimmered bright; sun and moon stole their light within.White clouds forever leaving the cave; kingfisher moss running wild across the court.Along one path strange flowers vied in splendor; over every step jasper grasses strove in fragrant pride.Warm was the air, the scene forever spring—wholly like the fairy gardens, no less than Penglai and Yingzhou.Sleek benches climbed with long creepers; the level bridge hung with tangled vines.Bees carried red stamens to the crag-hollows; butterflies played among hidden orchids and crossed the stone screen.
The Pilgrim hurried his steps, came up close, and looked: on the stone screen were four great characters: “Immortal Mansion of Clear Splendor.” He could not contain himself, jumped past the screen, and looked: the old monster held a beauty in his arms, panting and blowing, just talking over the business of the Kingdom of Piqiu. Together they cried: “What a chance! Three years' work, and today it was to be complete—and that monkey wrecked it.” The Pilgrim ran up close, drew the staff, and called aloud: “You pack of hairy vermin! What ‘chance’? Take my staff!” The old monster dropped the beauty, swung the dragon-coiled crook, and met him in haste. The two of them fought before the cave—a slaughter unlike the last:
The staff lifted spat golden light; the crook swung and its killing air broke out.The monster said: “Ignorant fool, to dare enter my gate!” The Pilgrim said: “With set intent I come to quell demons.”The monster said: “I dally with the kingdom's lord—it is nothing to you; why come with hate in your heart to sweep me away?” The Pilgrim said: “The monk's rule and teaching are mercy at the root; we cannot bear to see children slaughtered alive.”Word answering word, each nursing hate; staff meeting crook, thrusting at the heart.Fine jasper flowers crushed in the struggle for life; kingfisher moss trod through in the grasping for footing.They fought till the glow and splendor in the cave lost its light, and every fragrance on the crag lay crushed and buried.The clangor startled the birds from flight; the shouting frightened the beauty away.Only the old monster and the Monkey King were left, the wild wind howling and sweeping the ground.Bit by bit they fought their way out the cave gate—and met Wuneng's blockhead temper breaking loose.
Now Bajie outside, hearing the uproar within, was so teased his heart itched past scratching. Rake out, he knocked over the nine-forked poplar, and struck the trunk a few blows with the rake, till fresh blood gushed out, and a faint whimpering came, as if of a voice. He said: “This tree has become a spirit! This tree has become a spirit!” Bajie, rake aloft, was in the very middle of striking when he saw the Pilgrim driving the monster out. The Idiot wasted no words: he charged up, rake high, and struck. The old monster could hardly hold his own against the Pilgrim; seeing Bajie's rake coming, he panicked the more, lost the field, gave his body a shake, turned into a streak of cold light, and fled straight east. The two of them would not slacken one whit, and gave chase east.
In the midst of the shouting and slaying they heard the cry of luan birds and cranes, and an auspicious light shimmering. They looked up: it was the Old Star of the South Pole. The old man netted the cold light and called: “Great Sage, slow a moment; Marshal Tianpeng, give over the chase—this old Taoist salutes you.” The Pilgrim returned the courtesy at once: “Brother Star of Longevity—from where do you come?” Bajie laughed: “The bald old pate has netted the cold light—he must have the monster caught.” The Star of Longevity said, smiling deprecatingly: “Here he is, here he is. I beg you gentlemen to spare his life.” The Pilgrim said: “The old monster is no kin of yours, brother. Why come pleading for him?” The Star of Longevity laughed: “He is a beast of mine. Who knew he would run off and become a monster here?” The Pilgrim said: “If he is yours, brother, make him show his true form and let us see.” The Star of Longevity heard, let the cold light out, and shouted: “Wicked beast! Show your true form quickly, and be spared the death.” The monster turned himself about: it was a white deer. The Star of Longevity took up his crooked staff: “You wicked beast—you have stolen my very staff too!” The deer groveled on the ground, voiceless, only knocking its head and dropping tears. Behold him:
A body like jade slips, spotted and dappled; two antlers uneven, seven tines bent.Ofttimes in hunger it sought the drug gardens; some mornings in thirst it drank the trailing cloud-streams.Years deep it learned the art of soaring flight; days long it refined its face of many changes.Now, hearing its master call, it shows itself, ears flattened, crouched to the dust of the world.
The Star of Longevity thanked the Pilgrim and made to bestride the deer and go. The Pilgrim caught his arm: “Brother, not so fast—two matters yet unfinished.” The Star said: “What matters yet unfinished?” The Pilgrim said: “The beauty is not yet taken, and who knows what monster she is? And we must go with you to the city of Piqiu, show your forms to the benighted king, and close the matter before him.” The Star said: “If it must be so, I will bear with it. You and Tianpeng go down into the cave, seize that beauty, and bring her, and we will show them together.” The Pilgrim said: “Wait for us a little, brother; we go and come.”
The Idiot roused his might and went with the Pilgrim straight into the Immortal Mansion of Clear Splendor, shouting: “Take the demon! Take the demon!” The beauty, trembling, saw no way of escape; hearing the shout ring out again, she turned within the stone screen—and there was no back door out. Bajie shouted: “Where now? You stinking sprite that beguile a man—look at my rake!” The beauty had no weapon in her hand and could not give battle; she dodged her body aside, turned into a streak of cold light, and made to slip out. The Great Sage met the cold light and dealt it one great blow of the staff. The monster could not keep her feet and fell in the dust, showing her true form: a white-faced fox. The Idiot could not stay his hand: rake aloft, one blow on the head. Poor thing—all that beauty that could overturn a city, all those thousand smiles, beaten into a hairy fox shape. The Pilgrim called: “Do not beat her to bits; keep the body whole, to show the benighted king.”
The Idiot, scorning neither filth nor stench, seized her by the tail and dragged her this way and that, following the Pilgrim out the gate. There stood the old Star of Longevity, hand on the deer's head, cursing: “Wicked beast! Why did you forsake your master and run off to become a sprite here? Had I not come, the Great Sage Sun had surely beaten you to death.” The Pilgrim sprang out: “What do you say, brother?” The Star said: “I am lecturing my deer, lecturing my deer.” Bajie flopped the dead fox before the deer: “Is this your daughter, then?” The deer nodded and swayed his head, stretched out his muzzle and sniffed her once and again, crying yo-yo, as if with longing he could not give up. The Star of Longevity slapped him across the head: “Wicked beast! Your life is more than you deserved—what are you sniffing her for?” He loosed the sash from his robe, buckled it about the deer's neck, and led him up: “Great Sage, let us meet in the Kingdom of Piqiu.” The Pilgrim said: “Wait. Let us sweep this side clean as well, so no demon breeds here in another year.”
Bajie heard and swung his rake, striking wildly at the willows. The Pilgrim murmured the true word “om” again, summoned the local earth god as before, and said: “Find some dry wood and kindle a fierce fire, and rid this country of its demon plague, that none be bullied hereafter.” The earth god turned at once; a dark wind soughing, he led up his shadowy soldiers, fetching frost-welcoming grass, autumn-green grass, smartweed-joint grass, mountain-anthers, wormwood faggots, dragonbone faggots, reed faggots—all year-old stuff, dried through and charred, catching fire like grease. The Pilgrim called: “Bajie, no need to strike the trees. Stuff these into the cave, light them, and burn the place clean.” The fire caught, and truly it burned the demon house of Clear Splendor into a pit of embers.
There they dismissed the earth god, and with the Star of Longevity, leading the deer and dragging the fox, they came all together before the hall, saying to the king: “This is your Beautiful Queen—will you play with her?” The king's gall trembled and his heart quaked. And when the Great Sage Sun came in with the Star of Longevity, leading the white deer, up to the hall, the king, consorts, and ministers of the whole kingdom fell down together in worship. The Pilgrim came up, raised the king, and laughed: “Do not bow to me. This deer is your Father-in-Law—bow to him.” The king, shame and remorse leaving him nowhere to stand, could only say: “We thank the holy monk for saving a whole kingdom's children—a grace truly of heaven.” He sent the decree at once, ordered the Court of Entertainments to prepare a vegetarian feast, threw open the east pavilion, and asked the Old Man of the South Pole and the four of the Tang to sit together and receive his thanks. Tripitaka bowed to the Star of Longevity, and Sha Monk saluted him with courtesy. All asked: “If the white deer is the old Star of Longevity's, how did it come here to work mischief?” The Star of Longevity laughed: “A while ago the God-King of the Eastern Flower passed my poor mountain, and I kept him to a game of chess. Before the first game was done, this wicked beast ran off. When my guest left I hunted for him and could not find him; I counted on my fingers, knew he had run here, and came specially to find him—just in time for the Great Sage Sun's display of might. Had I come later, the beast was done for.”
While they talked, word came: “The feast is ready.” A fine vegetarian feast:
Five colors filled the gates; strange perfumes filled the seats.The tables hung with embroidered weavings gleaming like brocade; the floor spread with red carpets flashing sunset light.In the treasure braziers aloes and sandalwood curled their smoke; before the royal board the vegetable dishes breathed fragrance.On the show-plates high fruits were piled into towers and terraces; dragons coiled about the molded sugar, beasts of prey ranged round.Mandarin-duck loaves and lion-immortal sugar, each in its mold and shape; parrot cups and cormorant ladles, each true to its likeness.Before the seats the fruits were splendid one and all; on the tables the vegetarian dishes exquisite every one.Chestnuts round as fists and small as cocoons; fresh lychees and peaches.Dates and dried persimmons, sweet to the taste; pine nuts and grapes, fragrant, mellow wine.Several kinds of honeyed dishes; a number of steamed pastries.Fried in oil, drizzled with sugar, built up like clusters of flowers and brocade.On gold plates great steamed loaves stacked high; in silver bowls fragrant rice heaped full.Sharp and biting the soup with its long threads of vermicelli; fragrant and steaming, course upon course added and changed in beauty.Past telling: mushrooms and wood-ears, tender shoots and Solomon's seal—ten-fragrance vegetarian dishes, a hundred flavors of delicate fare.Coming and going, reaching and serving, never a pause; advancing and retiring, every thing set out in splendor.
Then the seats were taken in order: the Star of Longevity at the head, the elder next, the king before them, the Pilgrim, Bajie, and Sha Monk at the side, with two or three abbots attending to left and right. The Music Office was ordered to play. The king raised cups of purple-glow glass and offered wine to each; only the Tang monk did not drink. Bajie said to the Pilgrim: “Brother, the fruit I yield to you—but the soup and rice, pray yield to me to enjoy.” And the Idiot, no distinguishing of good from bad, fell on all together, eating clean whatever came.
When the feast was done the Star of Longevity took his leave. The king knelt before him and begged the art of driving off sickness and lengthening years. The Star of Longevity laughed: “I came hunting my deer and brought no elixir. I would transmit to you the art of self-cultivation, but your sinews are spent and your spirit broken—you could not return the elixir. In my sleeve I have only three dates, meant for offering tea to the God-King of the Eastern Flower; I never ate them—take them now.” The king swallowed them, and little by little felt his body lighten and his sickness recede; the long life he afterward enjoyed all sprang from this. Bajie saw and called: “Old Longevity! You have fire dates—throw me a few to eat.” The Star of Longevity said: “I brought none; another day I will send you a few catties.” He left the east pavilion, gave his thanks, shouted the white deer up, swung astride his back, and rode away on the clouds. The king, consorts, and ladies of the court, and the common folk of the city, burned incense and bowed every one—no more of that.
Tripitaka called: “Disciples, pack up; we take leave of the king.” The king pressed them sorely to stay and begged instruction. The Pilgrim said: “Your Majesty: from now on crave beauty's pleasure less, heap up hidden merit more, and in all things make the long supply the short; that is enough to drive off sickness and lengthen years—and that is the teaching.” He brought out two dishes of loose gold and broken silver as traveling money. The Tang monk refused flatly, not taking one cash. The king, helpless, ordered the imperial carriage drawn up, seated the Tang monk at ease in the phoenix carriage and dragon coach, and with the consorts and ladies pushed the wheels and turned the hubs to see them out of court. In the six streets and three markets the common people too added cups of clean water and burned true incense on their burners, and saw them out of the city.
Suddenly a rush of wind sounded in mid-air, and down on either side of the road fell one thousand one hundred and eleven goose cages, with the little children crying within. The city god, earth god, local gods, true officers, guardians of the five quarters, duty officers of the four watches, six Ding and six Jia, and sangha-guardians who had guarded them in hiding called aloud together: “Great Sage, we took your charge and carried off the cage children; now we know the Great Sage's work is done and he takes the road, and we bring them back one and all.” The king and consorts, and all the ministers and people, bowed down again. The Pilgrim said toward the empty sky: “I trouble you, gentlemen; return each to your shrine, and I will have the people sacrifice to you in thanks.” With a sough and a rustle the dark wind rose again and was gone.
The Pilgrim called the households of the city to come and claim their children. The word spread, and they came, found their own children out of the cages, and in their joy snatched them up, crying “Brother!” and “Flesh of my flesh!”—leaping and laughing, all crying: “Hold the grandfather of the Tang fast, and come to our houses to receive our thanks for saving our children.” Great and small, men and women, none fearing their ugly faces, they shouldered Zhu Bajie, carried Sha Monk, bore the Great Sage Sun aloft, hoisted Tripitaka Tang, led the horse, shouldered the loads, and swept back into the city—and the king himself could not restrain them. This house gave a feast, that house spread a board. Those who could not beg a visit made monk's caps, monk's shoes, monk's gowns, cloth stockings—clothes within and without, great and small—and brought them as gifts. So they lingered almost a month before they could leave the city. Others had portraits made of them, set up tablets, bowed their heads, burned incense, and made offerings. And it is truly said:
Hidden merit heaped high, a mountain of grace: thousands upon thousands of living souls saved.
But what befell them after, who could tell? Listen to the next chapter to find out.
Chapter 80
Traditional Chinese
第八十回 姹女育陽求配偶 心猿護主識妖邪
卻說比丘國君臣黎庶送唐僧四眾出城，有二十里之遠，還不肯捨。三藏勉強下輦，乘馬辭別而行，目送者直至望不見蹤影方回。四眾行夠多時，又過了冬殘春盡，看不了野花山樹，景物芳菲。前面又見一座高山峻嶺。三藏心驚，問道：「徒弟，前面高山有路無路？是必小心。」行者笑道：「師父這話，也不像走長路的，卻似個公子王孫，坐井觀天之類。自古道：『山不礙路，路自通山。』何以言有路無路？」三藏道：「雖然是山不礙路，但恐嶮峻之間生怪物，密叢深處出妖精。」八戒道：「放心，放心。這裡來相近極樂不遠，管取太平無事。」
師徒正說，不覺的到了山腳下。行者取出金箍棒，走上石崖，叫道：「師父，此間乃轉山的路兒，忒好走。快來，快來。」長老只得放懷策馬。沙僧教：「二哥，你把擔子挑一肩兒。」真個八戒接了擔子挑上，沙僧攏著韁繩，老師父穩坐雕鞍，隨行者都奔山崖上大路。但見那山：
雲霧籠峰頂，潺湲湧澗中。百花香滿路，萬樹密叢叢。梅青李白，柳綠桃紅。杜鵑啼處春將暮，紫燕呢喃社已終。嵯峨石，翠蓋松。崎嶇嶺道，突兀玲瓏。削壁懸崖峻，薜蘿草木穠。千巖競秀如排戟，萬壑爭流遠浪洪。
老師父緩觀山景，忽聞啼鳥之聲，又起思鄉之念，兜馬叫道：「徒弟！
我自天牌傳旨意，錦屏風下領關文。觀燈十五離東土，才與唐王天地分。甫能龍虎風雲會，卻又師徒拗馬軍。行盡巫山峰十二，何時對子見當今？」
行者道：「師父，你常以思鄉為念，全不似個出家人。放心且走，莫要多憂。古人云：『欲求生富貴，須下死工夫。』」三藏道：「徒弟雖然說得有理，但不知西天路還在那裡哩。」八戒道：「師父，我佛如來捨不得那三藏經，知我們要取去，想是搬了；不然，如何只管不到？」沙僧道：「莫胡談，只管跟著大哥走。只把工夫捱他，終須有個到之之日。」
師徒正自閑敘，又見一派黑松大林。唐僧害怕，又叫道：「悟空，我們才過了那崎嶇山路，怎麼又遇這個深黑松林？是必在意。」行者道：「怕他怎的？」三藏道：「說那裡話？『不信直中直，須防仁不仁。』我也與你走過好幾處松林，不似這林深遠？你看：
東西密擺，南北成行。東西密擺徹雲霄，南北成行侵碧漢。密查荊棘週圍結，蓼卻纏枝上下盤。藤來纏葛，葛去纏藤。藤來纏葛，東西客旅難行；葛去纏藤，南北經商怎進。這林中住半年，那分日月；行數里，不見斗星。你看那背陰之處千般景，向陽之所萬叢花。又有那千年槐，萬載檜，耐寒松，山桃果，野芍藥，旱芙蓉，一攢攢密砌重堆，亂紛紛神仙難畫。又聽得百鳥聲：鸚鵡哨，杜鵑啼；喜鵲穿枝，烏鴉反哺；黃鸝飛舞，百舌調音；鷓鴣鳴，紫燕語；八哥兒學人說話，畫眉郎也會看經。又見那大蟲擺尾，老虎磕牙；多年狐狢妝娘子，日久蒼狼吼振林。就是托塔天王來到此，縱會降妖也失魂。」
孫大聖公然不懼，使鐵棒上前劈開大路，引唐僧徑入深林。逍逍遙遙，行經半日，未見出林之路。唐僧叫道：「徒弟，一向西來，無數的山林崎嶮，幸得此間清雅，一路太平。這林中奇花異卉，其實可人情意。我要在此坐坐：一則歇馬；二則腹中饑了，你去那裡化些齋來我吃。」行者道：「師父請下馬，老孫化齋去來。」那長老果然下了馬，八戒將馬拴在樹上。沙僧歇下行李，取了缽盂，遞與行者。行者道：「師父穩坐，莫要驚怕，我去了就來。」三藏端坐松陰之下，八戒、沙僧卻去尋花覓果閑耍。
卻說大聖縱觔斗，到了半空，佇定雲光，回頭觀看，只見松林中祥雲縹緲，瑞靄氤氳。他忽失聲叫道：「好啊！好啊！」你道他叫好做甚？原來誇獎唐僧，說他是金蟬長老轉世，十世修行的好人，所以有此祥瑞罩頭。「若我老孫，方五百年前大鬧天宮之時，雲遊海角，放蕩天涯；聚群精，自稱齊天大聖；降龍伏虎，消了死籍。頭戴著三額金冠，身穿著黃金鎧甲，手執著金箍棒，足踏著步雲履。手下有四萬七千群怪，都稱我做大聖爺爺，著實為人。如今脫卻天災，做小伏低，與你做了徒弟。想師父頭頂上有祥雲瑞靄罩定，徑回東土，必定有些好處，老孫也必定得個正果。」
正自家這等誇念中間，忽然見林南下有一股子黑氣，骨都都的冒將上來。行者大驚道：「那黑氣裡必定有邪了。我那八戒、沙僧卻不會放甚黑氣。」那大聖在半空中詳察不定。
卻說三藏坐在林中，明心見性，諷念那《摩訶般若波羅密多心經》，忽聽得嚶嚶的叫聲「救人」。三藏大驚道：「善哉，善哉！這等深林裡，有甚麼人叫？想是狼蟲虎豹諕倒的，待我看看。」那長老起身挪步，穿過千年柏，隔起萬年松，附葛攀藤，近前觀之。只見那大樹上綁著一個女子，上半截使葛滕綁在樹上，下半截埋在土裡。長老立定腳，問他一句道：「女菩薩，你有甚事，綁在此間？」咦！分明這廝是個妖怪，長老肉眼凡胎，卻不能認得。那怪見他來問，淚如泉湧。你看他桃腮垂淚，有沉魚落雁之容；星眼含悲，有閉月羞花之貌。長老實不敢近前，又開口問道：「女菩薩，你端的有何罪過？說與貧僧，卻好救你。」那妖精巧語花言，虛情假意，忙忙的答應道：「師父，我家住在貧婆國，離此有二百餘里。父母在堂，十分好善，一生的和親愛友。時遇清明，邀請諸親及本家老小拜掃先塋，一行轎馬，都到了荒郊野外。至塋前，擺開祭祀，剛燒化紙馬，只聞得鑼鳴鼓響，跑出一夥強人，持刀弄杖，喊殺前來，慌得我們魂飛魄散。父母諸親得馬得轎的各自逃了性命；奴奴年幼。跑不動，諕倒在地，被眾強人拐來山內，大大王要做夫人，二大王要做妻室，第三第四個都愛我美色，七八十家一齊爭吵，大家都不忿氣，所以把奴奴綁在林間，眾強人散盤而去。今已五日五夜，看看命盡，不久身亡。不知是那世裡祖宗積德，今日遇著老師父到此。千萬發大慈悲，救我一命，九泉之下，決不忘恩。」說罷，淚下如雨。
三藏真個慈心，也就忍不住吊下淚來，聲音哽咽，叫道：「徒弟。」那八戒、沙僧正在林中尋花覓果，猛聽得師父叫得悽愴，獃子道：「沙和尚，師父在此認了親耶。」沙僧笑道：「二哥胡纏，我們走了這些時，好人也不曾撞見一個，親從何來？」八戒道：「不是親，師父那裡與人哭麼？我和你去看來。」沙僧真個回轉舊處，牽了馬，挑了擔，至跟前叫：「師父，怎麼說？」唐僧用手指定那樹上，叫：「八戒，解下那女菩薩來，救他一命。」獃子不分好歹，就去動手。
卻說那大聖在半空中，又見那黑氣濃厚，把祥光盡情蓋了，道聲：「不好，不好！黑氣罩暗祥光，怕不是妖邪害俺師父？化齋還是小事，且去看我師父去。」卻返雲頭，按落林裡，只見八戒亂解繩兒。行者上前一把揪住耳朵，撲的捽了一跌。獃子擡頭看見，爬起來說道：「師父教我救人，你怎麼恃你有力，將我摜這一跌？」行者笑道：「兄弟，莫解他。他是個妖精，弄喧兒，騙我們哩。」三藏喝道：「你這潑猴，又來胡說了，怎麼這等一個女子，就認得他是個妖怪？」行者道：「師父原來不知，這都是老孫幹過的買賣，想人肉吃的法兒，你那裡認得？」八戒嗊著嘴道：「師父，莫信這弼馬溫哄你，這女子乃是此間人家。我們東土遠來，不與相較，又不是親眷，如何說他是妖精？他打發我們丟了前去，他卻翻觔斗，弄神法轉來和他幹巧事兒，倒踏門也。」行者喝道：「夯貨，莫亂談。我老孫一向西來，那裡有甚憊懶處？似你這個重色輕生、見利忘義的囔糟，不識好歹，替人家哄了招女婿，綁在樹上哩。」三藏道：「也罷，也罷。八戒啊，你師兄常時也看得不差，既這等說，不要管他，我們去罷。」行者大喜道：「好了，師父是有命的了。請上馬，出松林外，有人家化齋你吃。」四人果一路前進，把那怪撇了。
卻說那怪綁在樹上，咬牙恨齒道：「幾年家聞人說孫悟空神通廣大，今日見他，果然話不虛傳。那唐僧乃童身修行，一點元陽未泄，正欲拿他去配合，成太乙金仙，不知被此猴識破吾法，將他救去了。若是解了繩，放我下來，隨手捉將去，卻不是我的人兒也？今被他一篇散言碎語帶去，卻又不是勞而無功？等我再叫他兩聲，看是如何。」妖精不動繩索，把幾聲善言善語，用一陣順風，嚶嚶的吹在唐僧耳內。你道叫的甚麼？他叫道：「師父啊，你放著活人的性命還不救，昧心拜佛取何經？」
唐僧在馬上聽得又這般叫喚，即勒馬叫：「悟空，去救那女子下來罷。」行者道：「師父走路，怎麼又想起他來了？」唐僧道：「他又在那裡叫哩。」行者問：「八戒，你聽見麼？」八戒道：「耳大遮住了，不曾聽見。」又問：「沙僧，你聽見麼？」沙僧道：「我挑擔前走，不曾在心，也不曾聽見。」行者道：「老孫也不曾聽見。師父，他叫甚麼？偏你聽見？」唐僧道：「他叫得有理。說道：『活人性命還不救，昧心拜佛取何經？』『救人一命，勝造七級浮屠。』快去救他下來，強似取經拜佛。」行者笑道：「師父要善將起來，就沒藥醫。你想你離了東土，一路西來，卻也過了幾重山場，遇著許多妖怪，常把你拿將進洞。老孫來救你，使鐵棒，常打死千千萬萬。今日一個妖精的性命，捨不得，要去救他？」唐僧道：「徒弟呀，古人云：『勿以善小而不為，勿以惡小而為之。』還去救他救罷。」行者道：「師父既然如此，只是這個擔兒，老孫卻擔不起。你要救他，我也不敢苦勸：我勸一會，你又惱了。任你去救。」唐僧道：「猴頭莫多話，你坐著，等我和八戒救他去。」
唐僧回至林裡，教八戒解了上半截繩子，用鈀築出下半截身子。那怪跌跌鞋，束束裙，喜孜孜跟著唐僧出松林，見了行者。行者只是冷笑不止。唐僧罵道：「潑猴頭，你笑怎的？」行者道：「我笑你時來逢好友，運去遇佳人。」三藏又罵道：「潑猢猻胡說。我自出娘肚皮，就做和尚，如今奉旨西來，虔心禮佛求經，又不是利祿之輩，有甚運退時？」行者笑道：「師父，你雖是自幼為僧，卻只會看經念佛，不曾見王法條律。這女子生得年少標致，我和你乃出家人，同他一路行走，倘或遇著歹人，把我們拿送官司，不論甚麼取經拜拂，且都打做姦情；縱無此事，也要問個拐帶人口：師父追了度牒，打個小死；八戒該問充軍；沙僧也問擺站；我老孫也不得乾淨，饒我口能，怎麼折辯，也要問個不應。」三藏喝道：「莫胡說，終不然，我救他性命，有甚貽累不成？帶了他去，凡有事，都在我身上。」行者道：「師父雖說有事在你，卻不知你不是救他，反是害他。」三藏道：「我救他出林，得其活命，怎麼反是害他？」行者道：「他當時綁在林間，或三五日，十日半月，沒飯吃，餓死了，還得個完全身體歸陰。如今帶他出來，你坐得是個快馬，行路如風，我們只得隨你，那女子腳小，挪步艱難，怎麼跟得上走？一時把他丟下，若遇著狼蟲虎豹，一口吞之，卻不是反害其生也？」
三藏道：「正是呀，這件事卻虧你想，如何處置？」行者笑道：「抱他上來，和你同騎著馬走罷。」三藏沉吟道：「我那裡好與他同馬？」──「他怎生得去？」三藏道：「教八戒馱他走罷。」行者笑道：「獃子造化到了。」八戒道：「『遠路沒輕擔。』教我馱人，有甚造化？」行者道：「你那嘴長，馱著他，轉過嘴來，計較私情話兒，卻不便益？」八戒聞此言，搥胸爆跳道：「不好，不好。師父要打我幾下，寧可忍疼。背著他決不得乾淨，師兄一生會贓埋人。我馱，不成。」三藏道：「也罷，也罷。我也還走得幾步，等我下來，慢慢的同走，著八戒牽著空馬罷。」行者大笑道：「獃子倒有買賣，師父照顧你牽馬哩。」三藏道：「這猴頭又胡說了。古人云：『馬行千里，無人不能自往。』假如我在路上慢走，你好丟了我去？我若慢，你們也慢。大家一處同這女菩薩走下山去，或到庵觀寺院，有人家之處，留他在那裡，也是我們救他一場。」行者道：「師父說得有理，快請前進。」
三藏撩前走，沙僧挑擔，八戒牽著空馬，引著女子，行者拿鐵棒，一行前進。不上二三十里，天色將晚，又見一座樓臺殿閣。三藏道：「徒弟，那裡必定是座庵觀寺院，就此借宿了，明日早行。」行者道：「師父說得是，各各走動些。」霎時到了門首，吩咐道：「你們略站遠些，等我先去借宿，若有方便處，著人來叫你。」眾人俱立在柳蔭之下，惟行者拿鐵棒，轄著那女子。
長老拽步近前，只見那門東倒西歪，零零落落。推開看時，忍不住心中悽慘：長廊寂靜，古剎蕭疏；苔蘚盈庭，蒿蓁滿徑；惟螢火之飛燈，只蛙聲而代漏。長老忽然吊下淚來。真個是：
殿宇凋零倒塌，廊房寂寞傾頹。斷磚破瓦十餘堆，盡是些歪梁折柱。前後盡生青草，塵埋朽爛香廚。鐘樓崩壞鼓無皮，琉璃香燈破損。佛祖金身沒色，羅漢倒臥東西。觀音淋壞盡成泥，楊柳淨瓶墜地。日內並無僧人，夜間盡宿狐狸。只聽風響吼如雷，都是虎豹藏身之處。四下牆垣皆倒，亦無門扇關居。
有詩為證。詩曰：
多年古剎沒人修，狼狽凋零倒更休。猛風吹裂伽藍面，大雨澆殘佛像頭。金剛跌損隨淋灑，土地無房夜不收。更有兩般堪嘆處，銅鐘著地沒懸樓。
三藏硬著膽，走進二層門。見那鐘鼓樓俱倒了，止有一口銅鐘，扎在地下，上半截如雪之白，下半截如靛之青。原來是日久年深，上邊被雨淋白，下邊是土氣上的銅青。三藏用手摸著鐘，高叫道：「鐘啊，你也曾懸掛高樓吼，也曾鳴遠彩梁聲。也曾雞啼就報曉，也曾天晚送黃昏。不知化銅的道人歸何處，鑄銅匠作那邊存。想他二命歸陰府，他無蹤跡你無聲。」
長老高聲讚嘆，不覺的驚動寺裡之人。那裡邊有一個侍奉香火的道人，他聽見人語，扒起來，拾一塊斷磚，照鐘上打將去，那鐘噹的響了一聲。把個長老諕了一跌，掙起身要走，又絆著樹根，撲的又是一跌。長老倒在地下，擡頭又叫道：「鐘啊，貧僧正然感嘆你，忽的叮噹響一聲。想是西天路上無人到，日久多年變作精。」
那道人趕上前，一把攙住道：「老爺請起。不干鐘成精之事，卻才是我打得鐘響。」三藏擡頭見他的模樣醜黑，道：「你莫是魍魎妖邪？我不是尋常之人，我是大唐來的，我手下有降龍伏虎的徒弟。你若撞著他，性命難存也。」道人跪下道：「老爺休怕。我不是妖邪，我是這寺裡侍奉香火的道人。卻才聽見老爺善言相讚，就欲出來迎接；恐怕是個邪鬼敲門，故此拾一塊斷磚，把鐘打一下壓驚，方敢出來。老爺請起。」那唐僧方然正性道：「住持，險些兒諕殺我也。你帶我進去。」
那道人引定唐僧，直至三層門裡看處，比外邊甚是不同。但見那：
青磚砌就彩雲牆，綠瓦蓋成琉璃殿。黃金裝聖像，白玉造階臺。大雄殿上舞青光，毘羅閣下生銳氣。文殊殿結采飛雲，輪藏堂描花堆翠。三簷頂上寶瓶尖，五福樓中平繡蓋。千株翠竹搖禪榻，萬種青松映佛門。碧雲宮裡放金光，紫霧叢中飄瑞靄。朝聞四野香風遠，暮聽山高畫鼓鳴。應有朝陽補破衲，豈無對月了殘經。又只見半壁燈光明後院，一行香霧照中庭。
三藏見了，不敢進去，叫：「道人，你這前邊十分狼狽，後邊這等齊整，何也？」道人笑道：「老爺，這山中多有妖邪強寇，天色清明，沿山打劫，天陰就來寺裡藏身，被他把佛像推倒墊坐，木植搬來燒火。本寺僧人軟弱，不敢與他講論，因此把這前邊破房都捨與那些強人安歇，從新另化了些施主，蓋得那一所寺院。清混各一，這是西方的事情。」三藏道：「原來是如此。」
正行間，又見山門上有五個大字，乃「鎮海禪林寺」。才舉步，䟕入門裡，忽見一個和尚走來。你看他怎生模樣：
頭戴左笄絨錦帽，一對銅圈墜耳根。身著頗羅毛線服，一雙白眼亮如銀。手中搖著播郎鼓，口念番經聽不真。三藏原來不認得，這是西方路上喇嘛僧。
那喇嘛和尚走出門來，看見三藏眉清目秀，額闊頂平，耳垂肩，手過膝，好似羅漢臨凡，十分俊雅。他走上前扯住，滿面笑唏唏的與他捻手捻腳，摸他鼻子，揪他耳朵，以示親近之意。攜至方丈中，行禮畢，卻問：「老師父何來？」三藏道：「弟子乃東土大唐駕下欽差往西方天竺國大雷音寺拜佛取經者。適行至寶方天晚，特奔上剎借宿一宵，明日早行。望垂方便一二。」那和尚笑道：「不當人子，不當人子。我們不是好意要出家的，皆因父母生身，命犯華蓋，家裡養不住，才捨斷了出家。既做了佛門弟子，切莫說脫空之話。」三藏道：「我是老實話。」和尚道：「那東土到西天，有多少路程？路上有山，山中有洞，洞內有精。想你這個單身，又生得嬌嫩，那裡像個取經的？」三藏道：「院主也見得是。貧僧一人，豈能到此？我有三個徒弟，逢山開路，遇水疊橋，保我弟子，所以到得上剎。」那和尚道：「三位高徒何在？」三藏道：「現在山門外伺候。」那和尚慌了道：「師父，你不知我這裡有虎狼、妖賊、鬼怪傷人。白日裡不敢遠出，未經天晚就關了門戶。這早晚還把人放在外邊？」叫：「徒弟，快去請將進來。」
有兩個小喇嘛兒跑出外去，看見行者，諕了一跌；見了八戒，又是一跌。扒起來往後飛跑，道：「爺爺，造化低了，你的徒弟不見，只有三四個妖怪站在那門首也。」三藏問道：「怎麼模樣？」小和尚道：「一個雷公嘴，一個碓挺嘴，一個青臉獠牙。傍有一個女子，倒是個油頭粉面。」三藏笑道：「你不認得。那三個醜的，是我徒弟。那一個女子，是我打松林裡救命來的。」那喇嘛道：「爺爺呀！這們好俊師父，怎麼尋這般醜徒弟？」三藏道：「他醜自醜，卻俱有用。你快請他進來，若再遲了些兒，那雷公嘴的有些闖禍，不是個人生父母養的，他就打進來也。」
那小和尚即忙跑出，戰兢兢的跪下道：「列位老爺，唐老爺請哩。」八戒笑道：「哥啊，他請便罷了，卻這般戰兢兢的，何也？」行者道：「看見我們醜陋害怕。」八戒道：「可是扯淡。我們乃生成的，那個是好要醜哩？」行者道：「把那醜且略收拾收拾。」獃子真個把嘴揣在懷裡，低著頭，牽著馬；沙僧挑著擔；行者在後面拿著棒，轄著那女子：一行進去。穿過了那倒塌房廊，入三層門裡，拴了馬，歇了擔。進方丈中，與喇嘛僧相見，分了坐次。那和尚入裡邊，引出七八十個小喇嘛來，見禮畢，收拾辦齋管待。正是：
積功須在慈悲念，佛法興時僧讚僧。
畢竟不知怎生離寺，且聽下回分解。
English
The Fair Maiden Nurses the Yang and Seeks a Mate; the Mind-Monkey Guards His Master and Knows the Fiend
The story tells how the king, ministers, and common folk of the Kingdom of Piqiu saw the four of the Tang out of the city, twenty li, and still would not part. Tripitaka got down from the carriage with an effort, mounted, bade them farewell, and went; those who watched them off turned back only when the travelers were lost to sight. The four went a long while, past the death of winter and the end of spring, unable to see the last of the wildflowers and mountain trees, the fragrant scenery. Ahead rose another high mountain and steep ridge. Tripitaka's heart jumped and he asked: “Disciples, has the high mountain ahead a road, or no? Be careful, all of you.” The Pilgrim laughed: “Master, that is no talk for a long-road traveler—that is young princeling talk, frog-at-the-bottom-of-the-well talk. The old saying goes: ‘The mountain does not bar the road; the road makes its own way through the mountain.’ What talk of road or no road?” Tripitaka said: “Though the mountain does not bar the road, I fear that amid the crags some monster may breed, and from the deep thickets a demon may come out.” Bajie said: “Set your mind at rest, set it at rest. Bliss is not far now; I warrant it is all peace and quiet.”
While master and disciples talked they found themselves at the foot of the mountain. The Pilgrim drew the gold-banded staff, walked up the crag, and called: “Master, here is the road that winds around the mountain—it goes as easy as can be. Come, come.” The elder could only take heart and urge his horse. Sha Monk said: “Second brother, take the load a turn.” And truly Bajie took the load and shouldered it; Sha Monk gathered the reins; the old master sat steady in his carved saddle; and they all hurried with the Pilgrim up the great road on the crag. Behold the mountain:
Cloud and fog hooded the peak tops; a running stream gushed in the ravine. The fragrance of a hundred flowers filled the road; ten thousand trees stood thicket on thicket.Plums green, pears white; willows green, peaches red.Where the cuckoo cries, spring is near its end; the purple swallows' murmur—village festivals are done.Jagged crags; pine canopies of kingfisher green. A rough and winding ridge road, abrupt and delicate at once.Sheer walls and hanging crags; fig-vines and mosses thick upon them.A thousand crags vie in beauty like ranks of halberds; ten thousand ravines race their waters, waves rolling far and broad.
The old master, viewing the mountain slowly, heard suddenly the cry of birds, and the thought of home rose in him. He reined in and called: “Disciples!
From Heaven's Tile I carried the decree; beneath the brocade screen I received the rescripts.On Lantern Night, the fifteenth, I left the eastern lands, and just then parted from the Tang king as heaven parts from earth.Hardly had dragon and tiger met in wind and cloud, when master and disciples fell out with the horsemen.I have walked past the twelve peaks of Wu Mountain—when shall my pair come up and I see the sovereign of today?”
The Pilgrim said: “Master, you are always brooding on home—you are nothing like a man who has left the world. Set your mind at rest and let us go; fret no more. The ancients said: ‘If you would have wealth and honor in life, you must put your back into the work.’” Tripitaka said: “Disciple, your words are reasonable; but where is the road to the Western Heaven still?” Bajie said: “Master, the Tathagata grudges those scriptures of the Three Stores; knowing we meant to fetch them, I suppose he has moved them—or how is it we never arrive?” Sha Monk said: “None of that talk. Just follow big brother. Keep putting one foot before the other, and the day of arriving will come at last.”
As master and disciples idled in talk, they came upon a great forest of black pines. The Tang monk was afraid and called again: “Wukong, we have hardly crossed that rugged mountain road and we meet this deep black pine wood? Be careful.” The Pilgrim said: “What is there to fear?” Tripitaka said: “What kind of talk is that? ‘If you will not believe the honest can be honest, guard against the kind being unkind.’ I have walked through several pine woods with you, but never one so deep and far. Look:
East to west they stood close-ranked; north to south they marched in lines.East to west, close-ranked, they pierced the clouds; north to south, in lines, they pressed the blue River of Heaven.Dense and thorny, brambles knotted all around; knotweed wound the branches, coiling up and down.Vine came twining kudzu; kudzu went twining vine.Vine twining kudzu: the traveler from east or west could hardly pass; kudzu twining vine: how should the merchant of south or north press in?Lodge half a year in this wood and you lose the sun and moon; walk a few li and you see never a star.Look: in the shade a thousand scenes; in the sun ten thousand clusters of flowers.There too: thousand-year scholar-trees and ten-thousand-year junipers, cold-enduring pines, mountain peach in fruit, wild peonies, dryland lotus—heaped cluster upon cluster, dense and piled; such a tangle no immortal could paint.And hear the hundred birds: parrots whistling, cuckoos crying; magpies threading the branches, crows feeding their dams in return; orioles dancing, mockingbirds tuning their notes; partridges calling, purple swallows chattering; mynahs mimicking men's speech—and the thrush, too, could read scripture.And see: the great cat swishing his tail, the tiger gnashing his teeth; foxes and wild cats of many a year dressed up as girls, and gray wolves grown old in the wood roaring till the forest rang.Had Heavenly King Li, the Pagoda Bearer, come here himself, demon-queller though he is, his soul would fail.”
The Great Sage Sun, fearing nothing, drove the iron staff ahead to split the great road, and led the Tang monk straight into the deep forest. Free and easy, they went half a day and saw no way out of the wood. The Tang monk called: “Disciples, westward all this while, past numberless mountains and woods and rugged passes, happily this spot is quiet and refined, the whole road peaceable. The strange flowers and rare plants in this wood are truly to one's liking. I would sit here a while: first, to rest the horse; second, my belly is empty—go somewhere and beg a little food for me.” The Pilgrim said: “Master, get down; Old Sun goes to beg the meal.” The elder truly got down; Bajie tied the horse to a tree; Sha Monk set down the baggage, took the alms bowl, and handed it to the Pilgrim. The Pilgrim said: “Master, sit steady and be not alarmed; I go and come.” Tripitaka sat upright beneath the shade of the pines, and Bajie and Sha Monk went off to hunt flowers and fruit for their pleasure.
Now the Great Sage sprang his somersault into mid-air, steadied his cloud-light, turned to look back, and saw in the pine wood an auspicious cloud shimmering, blessed haze wreathing. He cried out suddenly: “Good! Good!” Why did he cry good, do you think? He was praising the Tang monk: a reincarnation of Elder Golden Cicada, a good man refined through ten lifetimes, and so this blessed radiance hooded his head. “If it were I, Old Sun—five hundred years ago, when I wrecked the Heavenly Palace, roaming the sea corners and ranging the sky's ends—I gathered the sprites and called myself the Great Sage Equal to Heaven; I subdued dragons and tamed tigers, and struck my name from the ledger of death. On my head a gold crown of three points; on my body armor of beaten gold; in my hand the gold-banded staff; on my feet the cloud-treading shoes. Under me were forty-seven thousand monsters, all calling me the Old Master Great Sage—I cut a figure in those days. Now I have escaped heaven's calamity, and play the small and humble, and am your disciple. I think: over my master's head the blessed cloud and radiance hang hooded—take him straight back to the eastern lands, and good must come of it; and Old Sun too will surely win his true fruit.”
In the middle of these proud thoughts he saw suddenly south of the wood a column of black vapor, gouting up in gouts. The Pilgrim was greatly alarmed: “In that black vapor there is surely evil. My Bajie and Sha Monk do not send up black vapor.” The Great Sage hung in mid-air, uncertain what to make of it.
Now Tripitaka, sitting in the wood, had cleared his mind to see his nature, chanting the Heart Sutra of Prajna Paramita, when he heard a faint voice crying “Save me!” Tripitaka started: “Blessed, blessed! Who calls in a wood so deep? Some poor soul frightened by wolves and tigers, I suppose. Let me look.” The elder rose and stepped out, threading the thousand-year cypresses and parting the ten-thousand-year pines, gripping vines and clambering creepers, and came up close to look: bound to a great tree was a woman, her upper half lashed to the tree with kudzu vine, her lower half buried in the earth. The elder planted his feet and asked her: “Bodhisattva of the female kind—what business binds you here?” Ah! Plainly the creature was a demon; but the elder had mortal eyes and mortal flesh, and could not know it. At his question the demon's tears gushed like a spring. Look at her: peach cheeks dropping tears, a beauty to sink fish and bring down geese; starry eyes brimming sorrow, a face to hide the moon and shame the flowers. The elder dared not come near, and asked again: “Bodhisattva of the female kind, what sin have you truly done? Tell this poor monk, that he may save you.” With cunning words and honeyed speech, false feeling and feigned care, the demon answered hurriedly: “Master, my home is in the Kingdom of Pinpo, two hundred li and more from here. My father and mother are living, very devout, kind to kin and friends all their lives. It chanced to be the Qingming festival; they invited the kin and the whole family to sweep the ancestral graves. A line of sedan chairs and horses, all come to the open wilds. Before the graves we spread the offerings; the paper horses were scarcely burnt when gongs rang and drums beat, and out rushed a band of brigands, brandishing blades and staves, shrieking as they charged. We were frightened out of our wits. My parents and the kin, with horses and chairs, each fled for life; I, young and unable to run, fell to the ground with fright, and the brigands carried me off into the mountains. The eldest king wanted me for his lady, the second for his wife; the third and fourth too lusted after my beauty, and seventy or eighty households quarreled together, none yielding to another; so they bound me here in the wood and the robbers scattered to their haunts. Five days and five nights have passed; my life is failing; before long I shall be dead. By what ancestors' virtue in some former life, I know not, I have met you today, reverend master. I beg a thousand times your great mercy: save my life, and in the nine springs I will never forget the debt.” With that her tears fell like rain.
Tripitaka, truly tender of heart, could not keep his own tears back; his voice caught, and he called: “Disciples.” Bajie and Sha Monk were hunting flowers and fruit in the wood when they suddenly heard the master call so piteously. The Idiot said: “Sha Monk—the master has found kin of his own in here.” Sha Monk laughed: “Second brother, talk sense. We have walked all this while without meeting a living soul—where would kin come from?” Bajie said: “If not kin, why is the master weeping with someone? Come and see.” Sha Monk truly went back by the old path, led the horse, shouldered the load, and coming up called: “Master, what is this?” The Tang monk pointed at the tree: “Bajie, untie that Bodhisattva of the female kind and save her life.” The Idiot, no weighing of good or bad, went to work at once.
Now the Great Sage in mid-air saw the black vapor thickening, covering the auspicious light altogether, and said: “Bad, bad! The black vapor hoods the blessed light—can it be but a demon harming my master? Begging food is a small matter; let me go see my master first.” He turned his cloud-head, pressed down into the wood, and saw Bajie unwinding the cords in a flurry. The Pilgrim stepped up, seized his ear, and floored him with a thump. The Idiot looked up, scrambled up, and said: “The master told me to save her; why must you throw your strength about and floor me?” The Pilgrim laughed: “Brother, do not untie her. She is a demon, playing tricks to gull us.” Tripitaka shouted: “You brazen monkey, more of your nonsense! How can you know a woman like this for a demon?” The Pilgrim said: “Master, you do not know: this is Old Sun's old trade—the art of wanting men's flesh. How would you know it?” Bajie, lips poked out: “Master, do not believe this Keeper of Heavenly Horses. This woman is of the households here. We come from the far eastern lands and have no quarrel with them; she is no kin of ours—how can he call her a demon? He would have us leave her and go on, then turn his somersault, work his art, come back and do his sly tricks—marrying into the house backward, that is what it is!” The Pilgrim shouted: “Clod, none of your jabber. Old Sun has come west all this way—where would you find shamelessness like yours? A foul-souled wretch like you, who prizes beauty over life and forgets honor for gain, who cannot tell good from bad—you would play the go-between and be bound to a tree yourself for it.” Tripitaka said: “Enough, enough. Bajie, your senior brother is not often wrong. Since he says so, let us have nothing to do with her; we go.” The Pilgrim rejoiced: “Good—the master's life is safe. Mount, and out of the pine wood; there are households beyond, and I will beg you a meal.” The four went on together and left the demon.
Now the demon, bound to the tree, ground her teeth in hate: “For years I have heard men say the Pilgrim Sun's powers are vast, and today I see him—the words were no lie. The Tang monk cultivated as a virgin, the primal yang never spent one drop; I meant to take him and pair with him, and become an immortal of the first rank. Who knew this monkey would see through my art and spirit him away. If they had untied the rope and set me down, I could have seized him as I pleased—would he not have been my man then? And now he is carried off on a scatter of idle words, and my labor goes for nothing. Let me call after him once or twice and see how it falls.” The demon stirred no rope, but took a few words of pitiful, gentle speech and blew them, on a following wind, whining soft, into the Tang monk's ear. And what do you suppose she called? She called: “Master! You who will not save a living soul's life—with a darkened heart, what scriptures would you fetch by worshipping Buddha?”
The Tang monk, on horseback, heard the call again, and reined in at once: “Wukong, go and take the woman down.” The Pilgrim said: “Master, we are on the road—why think of her now?” The Tang monk said: “She is calling again.” The Pilgrim asked: “Bajie, do you hear it?” Bajie said: “My ears hang over them; I hear nothing.” He asked again: “Sha Monk, do you hear it?” Sha Monk said: “I go ahead with the load; I was not minding, and heard nothing.” The Pilgrim said: “Old Sun does not hear it either. Master—what does she call, that only you hear?” The Tang monk said: “She calls with reason: ‘A living soul's life you will not save—with a darkened heart, what scriptures would you fetch by worshipping Buddha?’ ‘To save one life is worth more than building a pagoda of seven stories.’ Go quickly and take her down; that is better than fetching scriptures and worshipping Buddha.” The Pilgrim laughed: “Master, once you take up being kind, there is no medicine for you. Consider: since you left the eastern lands and came west, how many mountain folds have you crossed, how many demons met, that were always carrying you off into caves? It was Old Sun who saved you, staff in hand, beating thousands upon thousands to death. And now one demon's life you cannot spare, and must go save her?” The Tang monk said: “Disciple, the ancients said: ‘Do not fail to do good because it is small; do not do evil because it is small.’ Go save her after all.” The Pilgrim said: “Master, if it must be so—this burden Old Sun cannot carry. If you will save her, I dare not press you hard: press you a while, and you are vexed. Save her as you please.” The Tang monk said: “Monkey head, no more talk. You stay here; Bajie and I go save her.”
The Tang monk went back into the wood and had Bajie untie the upper cords, and dig the lower half of her out with the rake. The demon tapped her shoes, straightened her skirt, and followed the Tang monk out of the pine wood, glad and tripping, and came before the Pilgrim, who only went on laughing coldly. The Tang monk cursed: “Brazen monkey head—what are you laughing at?” The Pilgrim said: “I laugh that in your season you meet good friends, and out of it you meet fair ladies.” Tripitaka cursed again: “Brazen ape, what nonsense. From my mother's womb I have been a monk; now by decree I come west, reverent in worshipping Buddha and seeking scriptures; I am none of your fortune-hunters—when was my luck out?” The Pilgrim laughed: “Master, a monk from childhood you may be, but you know only scripture and the Buddha's name; you have never seen the king's law and its clauses. This woman is young and pretty; we are men out of the world, and if we walk the road with her, and we fall in with some villain who drags us to the magistrate—never mind scriptures and worshipping Buddha, we should all be had up as an adultery case; and lacking that, they would question us for carrying off a person: the master would forfeit his monk's certificate and take a small beating; Bajie would be sentenced to the frontier; Sha Monk to the post-road stations; and I, Old Sun, would not come off clean—wit as I have, plead as I might, I should be had up for contempt.” Tripitaka shouted: “None of that talk. How could saving her life drag us into trouble? Take her along, and for whatever happens, it falls on me.” The Pilgrim said: “Master, you say it falls on you—but do you not know: you would not be saving her, you would be her ruin.” Tripitaka said: “I save her out of the wood and she gets her life; how is that her ruin?” The Pilgrim said: “Bound there in the wood, in three or five days, or ten or fifteen, with nothing to eat, she dies of hunger and her body goes whole to the shades. Take her out now: you ride a swift horse and travel like the wind; we must follow you, but the woman's feet are small and her steps hard—how should she keep up? Drop her once by the way, and if she meets wolves or tigers, one gulp—would that not be the death of her instead?”
Tripitaka said: “True enough—that is a thought owing to you. How shall we manage it?” The Pilgrim laughed: “Take her up before you, and ride her on your horse.” Tripitaka pondered: “How could I share my horse with her?”—“Then how is she to go?” Tripitaka said: “Let Bajie carry her.” The Pilgrim laughed: “The Idiot's fortune is made.” Bajie said: “‘On a long road no load is light.’ To carry a man—what fortune is in that?” The Pilgrim said: “Your mouth is long. Carry her, turn that mouth of yours round, and plot a little love-talk by the way—would that not be handy?” Bajie heard, beat his breast and pranced: “No, no! Let the master beat me a few strokes—I could bear the pain. Carry her on my back and I should never be cleared; senior brother has a lifetime's art of blackening men. I will not carry her—done.” Tripitaka said: “Enough, enough. I can walk a few steps yet; let me get down and go slowly along with her, and let Bajie lead the empty horse.” The Pilgrim laughed aloud: “The Idiot has found himself a trade—the master patronizes you to lead the horse.” Tripitaka said: “Monkey head, more nonsense. The ancients said: ‘A horse may travel a thousand li, but without a man it cannot go alone.’ Suppose I walk slowly on the road—would you leave me and go? If I am slow, you are slow. Let us all go together down the mountain with this Bodhisattva of the female kind, and at some nunnery or cloister, some household, leave her there—so we shall have saved her all the same.” The Pilgrim said: “Master, well said. Forward, quickly.”
Tripitaka walked ahead; Sha Monk shouldered the load; Bajie led the empty horse and conducted the woman; the Pilgrim took the iron staff and held her in check; and so they went. In less than twenty or thirty li the sky darkened toward evening, and they saw a group of towers and halls. Tripitaka said: “Disciples, that must be a nunnery or cloister, a monastery; let us lodge there tonight and go on early.” The Pilgrim said: “Master, well said; every man bestir himself.” In a moment they were at the gate. The Pilgrim gave his orders: “Stand a little way off, all of you; let me go first to beg the lodging. If there is room, I will send some one to call you.” They all stood under the willow shade; only the Pilgrim, iron staff in hand, kept guard over the woman.
The elder strode up close and saw the gate leaning east and west, everything fallen and scattered. Pushing it open and looking, he could not keep the misery from his heart: the long corridors silent, the old monastery desolate; moss filling the courts, weeds choking the paths; only fireflies for lamps, only frogs' voices for the water-clock. Tears fell from the elder suddenly. Truly it was:
The halls withered and fallen; the cloister rooms forlorn and tumbled down.Ten-odd heaps of broken brick and shattered tile, all crooked beams and snapped posts.Green grass grown thick before and behind; the fragrant kitchen rotted and buried in dust.The bell tower caved in, the drum without a skin; the glazed lamp of incense broken.The Buddha's golden body lost its color; the arhats lying tumbled east and west.Guanyin, rain-soaked, all crumbled to clay; the willow and pure vase fallen to the ground.By day, never a monk; by night, nothing but foxes lodged there.You heard only the wind roaring like thunder—it was all a lurking place of tigers and leopards.The walls on every side were down, and not a door leaf to shut.
There is a poem to prove it. The poem says:
For years the old monastery has known no repair: wretched and withered, fallen past mending.Fierce winds have split the guardian's face; great rains have wasted the Buddha's head.The vajras, tumbled and spoiled, take whatever the rain pours; the earth god has no house and is not sheltered at night.And two things more there are to sigh over: the bronze bell lies on the ground, its bell tower gone.
Tripitaka, steeling his heart, walked in through the second gate. The bell and drum towers were both down; only one bronze bell stood planted in the ground, its upper half white as snow, its lower half blue-black as indigo—long years had washed the rain-white into the top, and the earth's breath had drawn bronze-green up from below. Tripitaka laid his hand on the bell and called aloud: “O bell! You too hung in the high tower and roared; your voice rang far from painted beams. At the cock's crow you told the dawn; at day's end you ushered the dusk. Where has the Taoist who cast the bronze gone home? Where does the smith who molded it abide? I suppose their two lives have gone down to the dark world: they are without trace, and you are without sound.”
The elder's praise rang loud, and unknowingly startled someone within the monastery. Within was a Taoist who tended the incense; hearing voices, he scrambled up, took a piece of broken brick, and struck the bell with it, and the bell rang out with a clang. The elder was startled into a fall; scrambling up to go, he caught his foot on a tree root and pitched again. The elder lay on the ground, lifted his head, and called again: “O bell! This poor monk was sighing over you when you rang out of turn. I suppose no traveler has come this western way so long that you have turned into a sprite.”
The Taoist hurried up, took hold of him, and said: “My lord, get up. It is no business of the bell's turning sprite—it was I who struck it.” Tripitaka lifted his head and saw his face ugly and black: “Are you not some goblin or demon? I am no common man: I come from the Great Tang, and I have disciples who subdue dragons and tame tigers. Cross them, and your life will not hold.” The Taoist knelt: “My lord, do not fear. I am no demon; I am the incense-tender of this monastery. Just now I heard my lord praising so kindly, and was coming out to welcome you; but fearing some evil spirit knocked, I took up a piece of brick and rang the bell once to press down the fright before I dared come out. My lord, get up.” The Tang monk gathered himself: “Abbot, you all but frightened the life out of me. Lead me in.”
The Taoist led the Tang monk straight in through the third gate to look: how different from outside! Behold:
Green brick built up the walls of painted cloud; green tiles roofed the halls of glazed light.Gold covers the sacred images; white jade makes the steps and terraces.In the Mahavira hall a blue light dances; beneath the Vairocana tower a keen air rises.The Manjushri hall knots its colors in flying cloud; the scripture-wheel hall flowers painted, kingfisher green in drifts.On the three-eaved roofs the treasure vases spike the sky; in the five-blessing tower the embroidered canopy spreads level.A thousand kingfisher bamboos sway by the chan couches; ten thousand green pines mirror the Buddha's gate.From the Azure Cloud palace a golden light streams; out of the purple mist drifts blessed haze.At morning, fragrant winds from the four wilds, far off; at evening, painted drums sound from the high hills.There should be morning sun to patch a worn cassock; how should there be no moon to finish a half-read sutra?And see: along half a wall lamp-light shines on the back court; a single line of incense mist drifts across the middle yard.
Tripitaka saw and dared not enter: “Taoist, the front of your house is so wretched, and the back so trim—why?” The Taoist laughed: “My lord, in these mountains are many demons and strong robbers: in clear weather they ply the mountain robbing; in foul weather they come and hide in the monastery, pushing down the Buddha images to sit on, hauling off the timber to burn. The monks of this house are weak and dare not dispute with them; so we abandoned all these broken rooms in front to the robbers to lodge in, begged alms of new donors, and built this other monastery. The clear and the muddy, each in its place—that is how things are on this western road.” Tripitaka said: “So that is how it is.”
As he went he saw five great characters over the mountain gate: “The Sea-Subduing Chan Grove Monastery.” He had hardly stepped and pushed into the gate when a monk came toward him. Look at his appearance:
On his head a velvet-brocade cap pinned left of the crown; a pair of copper rings hung from his ear roots.His body wrapped in a woolen garment of foreign weave; a pair of pale eyes bright as silver.In his hand a rattle-drum swinging; on his lips a foreign scripture, not to be made out.Tripitaka did not know him: this was a lama monk of the western road.
The lama monk came out the gate, saw that the Tang monk's brows were clear and his eyes bright, his forehead broad and crown even, his ears reaching his shoulders, his arms passing his knees—like an arhat come into the world, altogether fine and gentle. He came up, seized his hand, all smiles, kneading his fingers and squeezing his feet, feeling his nose and pulling his ears, to show his closeness. He led him to the abbot's room, and courtesies done, asked: “From where does the reverend master come?” Tripitaka said: “Your disciple is sent under imperial commission of the Great Tang of the eastern lands to the Great Thunderclap Monastery in India in the west, to worship the Buddha and fetch scriptures. Reaching your precious country at dusk, I came specially to your lofty monastery to beg a night's lodging and go on early. I beg you grant me this small convenience.” The monk laughed: “Shame on such talk, shame on such talk! We did not leave the world out of fondness: our parents gave us birth, our fates cross the Flower Canopy star, our families could not keep us, and so we cut off and went out. Being once disciples of the Buddha's gate, never speak words with holes in them.” Tripitaka said: “I speak the honest truth.” The monk said: “From the eastern lands to the Western Heaven—how many li? On the road are mountains; in the mountains caves; in the caves sprites. A single man like you, and delicate withal—how are you like a scripture-seeker?” Tripitaka said: “Abbot, you see truly. Could this poor monk alone have come so far? I have three disciples who open roads through mountains and bridge rivers, guarding their master; so I reached your lofty house.” The monk said: “Where are your three worthy disciples?” Tripitaka said: “Waiting outside the mountain gate.” The monk panicked: “Master, you do not know: here are tigers and wolves, demon thieves, and ghosts that hurt men. By day we dare not go far out, and we shut our gates before dark. This hour, and you leave men outside?” He called: “Disciples, quick—invite them in.”
Two little lamas ran out and, seeing the Pilgrim, fell down in a fright; seeing Bajie, fell again. They scrambled up and tore back, crying: “Sovereign, our luck is out: your disciples are nowhere—only three or four demons standing at the gate!” Tripitaka asked: “What do they look like?” The little monk said: “One has a Thunder God's beak, one a pestle mouth, one a blue face and tusked jaws. Beside them is a woman, powdered and perfumed.” Tripitaka laughed: “You do not know them. The three ugly ones are my disciples; that woman I saved out of the pine wood.” The lama said: “Heavens! So fine a master as you—how could you take such ugly disciples?” Tripitaka said: “Ugly they may be, but they are all of use. Invite them in quickly; linger a little and that Thunder-God-beaked one will make trouble—he is not of human parentage; he will beat his way in.”
The little monk hurried out, knelt trembling: “Honored sirs, Lord Tang invites you.” Bajie laughed: “Brother, the invitation is well enough—why so all of a tremble?” The Pilgrim said: “He saw how ugly we are and is afraid.” Bajie said: “Talk! We were made this way—who would choose ugliness?” The Pilgrim said: “Let us tidy the ugliness a little.” The Idiot truly tucked his mouth into his breast, hung his head, and led the horse; Sha Monk shouldered the load; the Pilgrim followed behind, staff in hand, guarding the woman: and so they went in. Through the fallen corridors, in at the third gate, they tied the horse and set down the load, came into the abbot's room, greeted the lama monks, and took their seats. The monk went within and brought out seventy or eighty little lamas, and courtesies done, they made ready a meal to entertain them. And it is well said:
Merit must be heaped in merciful thought; when the Buddha's law flourishes, monk gives praise to monk.
But how they were to leave the monastery—listen to the next chapter to find out.
Chapter 81
Traditional Chinese
第八十一回 鎮海寺心猿知怪 黑松林三眾尋師
話表三藏師徒到鎮海禪林寺，眾僧相見，安排齋供。四眾食畢，那女子也得些食力。漸漸天昏，方丈裡點起燈來。眾僧一則是問唐僧取經來歷，二則是貪看那女子，都攢攢簇簇，排列燈下。三藏對那初見的喇嘛僧道：「院主，明日離了寶山，西去的路途如何？」那僧雙膝跪下。慌得長老一把扯住道：「院主請起。我問你個路程，你為何行禮？」那僧道：「老師父明日西行，路途平正，不須費心。只是眼下有件事兒不尷尬，一進門就要說，恐怕冒犯洪威。卻才齋罷，方敢大膽奉告：老師東來，路遙辛苦，都在小和尚房中安歇甚好；只是這位女菩薩，不方便，不知請他那裡睡好。」三藏道：「院主，你不要生疑，說我師徒們有甚邪意。早間打黑松林過，撞見這個女子綁在樹上。小徒孫悟空不肯救他，是我發菩提心，將他救了。到此，隨院主送他那裡睡去。」那僧謝道：「既老師寬厚，請他到天王殿裡，就在天王爺爺身後，安排個草鋪，教他睡罷。」三藏道：「甚好，甚好。」遂此時眾小和尚引那女子往殿後睡去。長老就在方丈中，請眾院主自在，遂各散去。三藏吩咐悟空：「辛苦了，早睡早起。」遂一處都睡了，不敢離側，護著師父。漸入夜深，正是那：
玉兔高升萬籟寧，天街寂靜斷人行。銀河耿耿星光燦，鼓發譙樓趲換更。
一宵晚話不題。及天明了，行者起來，教八戒、沙僧收拾行囊、馬匹，卻請師父走路。此時長老還貪睡未醒。行者近前叫聲：「師父。」那師父把頭擡了一擡，又不曾答應得出。行者問：「師父怎麼說？」長老呻吟道：「我怎麼這般頭懸眼脹，渾身皮骨皆疼？」八戒聽說，伸手去摸摸身上，有些發熱。獃子笑道：「我曉得了，這是昨晚見沒錢的飯，多吃了幾碗，倒沁著頭睡，傷食了。」行者喝道：「胡說！等我問師父，端的何如。」三藏道：「我半夜之間起來解手，不曾戴得帽子，想是風吹了。」行者道：「這還說得是。如今可走得路麼？」三藏道：「我如今起坐不得，怎麼上馬？但只誤了路啊。」行者道：「師父說那裡話。常言道：『一日為師，終身為父。』我等與你做徒弟，就是兒子一般。又說道：『養兒不用阿金溺銀，只是見景生情便好。』你既身子不快，說甚麼誤了行程？便寧耐幾日何妨？」兄弟們都伏侍著師父，不覺的早盡午來昏又至，良宵才過又侵晨。
光陰迅速，早過了三日。那一日，師父欠身起來叫道：「悟空，這兩日病體沉痾，不曾問得你：那個脫命的女菩薩，可曾有人送些飯與他吃？」行者笑道：「你管他怎的？且顧了自家的病著。」三藏道：「正是，正是。你且扶我起來，取出我的紙、筆、墨，寺裡借個硯臺來使使。」行者道：「要怎的？」長老道：「我要修一封書，並關文封在一處，你替我送上長安駕下，見太宗皇帝一面。」行者道：「這個容易，我老孫別事無能，若說送書，人間第一。你把書收拾停當取與我，我一觔斗送到長安，遞與唐王，再一觔斗轉將回來，你的筆硯還不乾哩。但只是你寄書怎的？且把書意念念我聽，念了再寫不遲。」長老滴淚道：「我寫著：
臣僧稽首三頓首，萬歲山呼拜聖君；文武兩班同入目，公卿四百共知聞：當年奉旨離東土，指望靈山見世尊。不料途中遭厄難，何期半路有災迍。僧病沉痾難進步，佛門深遠接天門。有經無命空勞碌，啟奏當今別遣人。」
行者聽得此言，忍不住呵呵大笑道：「師父，你忒不濟，略有些些病兒，就起這個意念。你若是病重，要死要活，只消問我，我老孫自有個本事：問道那個閻王敢起心？那個判官敢出票？那個鬼使來勾取？若惱了我，我拿出那大鬧天宮之性子，又一路棍，打入幽冥，捉住十代閻王，一個個抽了他的筋，還不饒他哩。」三藏道：「徒弟呀，我病重了，切莫說這大話。」
八戒上前道：「師兄，師父說不好，你只管說好，十分不尷尬。我們趁早商量，先賣了馬，典了行囊，買棺木送終散火。」行者道：「獃子又胡說了，你不知道。師父是我佛如來第二個徒弟，原叫做金蟬長老，只因他輕慢佛法，該有這場大難。」八戒道：「哥啊，師父既是輕慢佛法，貶回東土，在是非海內，口舌場中，託化做人身，發願往西天拜佛求經，遇妖精就捆，逢魔頭就吊，受諸苦惱，也夠了，怎麼又叫他害病？」行者道：「你那裡曉得。老師父不曾聽佛講法，打了一個盹，往下一試，左腳屣了一粒米，下界來，該有這三日病。」八戒驚道：「像老豬吃東西潑潑撒撒的，也不知害多少年代病是。」行者道：「兄弟，佛不與你眾生為念，你又不知。人云：『鋤禾日當午，汗滴禾下土。誰知盤中餐，粒粒皆辛苦。』師父只今日一日，明日就好了。」三藏道：「我今日比昨日不同：咽喉裡十分作渴。你去那裡有涼水，尋些來我吃。」行者道：「好了，師父要水吃，便是好了。等我取水去。」
即時取了缽盂，往寺後面香積廚取水。忽見那些和尚一個個眼兒通紅，悲啼哽咽，只是不敢放聲大哭。行者道：「你們這些和尚忒小家子樣。我們住幾日，臨行謝你，柴火錢照日算還，怎麼這等膿包？」眾僧慌跪下道：「不敢，不敢。」行者道：「怎麼不敢？想是我那長嘴和尚食腸大，吃傷了你的本兒也？」眾僧道：「老爺，我這荒山，大大小小也有百十眾和尚，每一人養老爺一日，也養得起百十日。怎麼敢欺心，計較甚麼食用？」行者道：「既不計較，你卻為甚麼啼哭？」眾僧道：「老爺，不知是那山裡來的妖邪在這寺裡。我們晚夜間著兩個小和尚去撞鐘打鼓，只聽得鐘鼓響罷，再不見人回。至次日找尋，只見僧帽、僧鞋丟在後邊園裡，骸骨尚存，將人吃了。你們住了三日，我寺裡不見了六個和尚。故此，我兄弟們不由的不怕，不由的不傷。因見你老師父貴恙，不敢傳說，忍不住淚珠偷垂也。」行者聞言，又驚又喜道：「不消說了，必定是妖魔在此傷人也。等我與你剿除他。」眾僧道：「老爺，妖精不精者不靈。一定會騰雲駕霧，一定會出幽入冥。古人道得好：『莫信直中直，須防人不仁。』老爺，你莫怪我們說：你若拿得他住哩，便與我荒山除這條禍根，正是三生有幸了；若還拿他不住啊，卻有好些兒不便處。」行者道：「怎叫做好些不便處？」那眾僧道：「直不相瞞老爺說，我這荒山雖有百十眾和尚，卻都只是自小兒出家的。髮長尋刀削，衣單破衲縫。早晨起來洗著臉，叉手躬身皈依大道；夜來收拾燒著香，虔心叩齒念的彌陀。舉頭看見佛蓮九品，秇三乘慈航共法雲，願見祇園釋世尊低頭看見心，受五戒，度大千，生生萬法中，願悟頑空與色空。諸檀越來啊，老的小的、長的矮的、胖的瘦的，一個個敲木魚，擊金磬，挨挨拶拶，兩卷《法華經》，一策《梁王懺》；諸檀越不來啊，新的舊的、生的熟的、村的俏的，一個個合著掌，瞑著目，悄悄冥冥，入定蒲團上，牢關月下門。一任他鶯啼鳥語閑爭鬥，不上我方便慈悲大法乘。因此上，也不會伏虎，也不會降龍；也不識的怪，也不識的精。你老爺若還惹起那妖魔啊，我百十個和尚只夠他齋一飽。一則墮落我眾生輪迴；二則滅抹了這禪林古跡；三則如來會上全沒半點兒光輝。這卻是好些兒不便處。」
行者聞得眾和尚說出這一端的話語，他便怒從心上起，惡向膽邊生，高叫一聲：「你這眾和尚，好獃哩！只曉得那妖精，就不曉得我老孫的行止麼？」眾僧輕輕的答道：「實不曉得。」行者道：「我今日略節說說，你們聽著。我也曾花果山伏虎降龍，我也曾上天堂大鬧天宮。饑時把老君的丹，略略咬了兩三顆；渴時把玉帝的酒，輕輕呼了六七鍾。睜著一雙不白不黑的金睛眼，天慘淡，月朦朧；拿著一條不短不長的金箍棒，來無影，去無蹤。說甚麼大精小怪，那怕他憊懶煨膿。一趕趕上去，跑的跑，顫的顫，躲的躲，慌的慌；一捉捉將來，銼的銼，燒的燒，磨的磨，舂的舂。正是八仙同過海，獨自顯神通。眾和尚，我拿這妖精與你看看，你才認得我老孫。」
眾僧聽著，暗點頭道：「這賊禿開大口，說大話，想是有些來歷。」都一個個諾諾連聲。只有那喇嘛僧道：「且住。你老師父貴恙，你拿這妖精不至緊。俗語道：『公了登筵，不醉便飽；壯士臨陣，不死即傷。』你兩下裡角鬥之時，倘貽累你師父，不當穩便。」
行者道：「有理，有理。我且送涼水與師父吃了再來。」掇起缽盂，著上涼水，轉出香積廚，就到方丈，叫聲：「師父，吃涼水哩。」三藏正當煩渴之時，便擡起頭來，捧著水，只是一吸。真個：渴時一滴如甘露，藥到真方病即除。行者見長老精神漸爽，眉目舒開，就問道：「師父，可吃些湯飯麼？」三藏道：「這涼水就是靈丹一般，這病兒減了一半，有湯飯也吃得些。」行者連聲高高叫道：「我師父好了，要湯飯吃哩。」教那些和尚忙忙的安排：淘米煮飯、捍麵烙餅，蒸饝饝、做粉湯，擡了四五桌。唐僧只吃得半碗兒米湯，行者、沙僧止用了一席，其餘的都是八戒一肚餐之。家火收去，點起燈來，眾僧各散。
三藏道：「我們今住幾日了？」行者道：「三整日矣。明朝向晚，便就是四個日頭。」三藏道：「三日誤了許多路程。」行者道：「師父，也算不得路程，明日去罷。」三藏道：「正是，就帶幾分病兒，也沒奈何。」行者道：「既是明日要去，且讓我今晚捉了妖精看。」三藏驚道：「又捉甚麼妖精？」行者道：「有個妖精在這寺裡，等老孫替他捉捉。」唐僧道：「徒弟呀，我的病身未可，你怎麼又興此念？倘那怪有神通，你拿他不住啊，卻又不是害我？」行者道：「你好滅人威風。老孫到處降妖，你見我弱與誰的？只是不動手，動手就要贏。」三藏扯住道：「徒弟，常言說得好：『遇方便時行方便，得饒人處且饒人。』『操心怎似存心好，爭氣何如忍氣高？』」孫大聖見師父苦苦勸他，不許降妖，他說出老實話來道：「師父，實不瞞你說，那妖在此吃了人了。」唐僧大驚道：「吃了甚麼人？」行者說道：「我們住了三日，已是吃了這寺裡六個小和尚了。」長老道：「『兔死狐悲，物傷其類。』他既吃了寺內之僧，我亦僧也，我放你去，只但用心仔細些。」行者道：「不消說，老孫的手到就消除了。」
你看他燈光前吩咐八戒、沙僧看守師父，他喜孜孜跳出方丈，徑來佛殿看時，天上有星，月還未上，那殿裡黑暗暗的。他就吹出真火，點起琉璃，東邊打鼓，西邊撞鐘。響罷，搖身一變，變做個小和尚兒，年紀只有十二三歲，披著黃絹褊衫，白布直裰，手敲著木魚，口裡念經。等到一更時分，不見動靜。二更時分，殘月才升，只聽見呼呼的一陣風響。好風：
黑霧遮天暗，愁雲照地昏。四方如潑墨，一派靛妝渾。先刮時揚塵播土，次後來倒樹摧林。揚塵播土星光現，倒樹摧林月色昏。只刮得：嫦娥緊抱梭羅樹，玉兔團團找藥盆；九曜星官皆閉戶，四海龍王盡掩門；廟裡城隍覓小鬼，空中仙子怎騰雲；地府閻羅尋馬面，判官亂跑趕頭巾。刮動崑崙頂上石，捲得江湖波浪混。
那風才然過處，猛聞得蘭麝香熏，環珮聲響。即欠身擡頭觀看，呀！卻是一個美貌佳人，徑上佛殿。行者口裡嗚哩嗚喇，只情念經。那女子走近前，一把摟住道：「小長老，念的甚麼經？」行者道：「許下的。」女子道：「別人都自在睡覺，你還念經怎麼？」行者道：「許下的，如何不念？」女子摟住，與他親個嘴道：「我與你到後面耍耍去。」行者故意的扭過頭去道：「你有些不曉事。」女子道：「你會相面？」行者道：「也曉得些兒。」女子道：「你相我怎的樣子？」行者道：「我相你有些兒偷生㧚熟，被公婆趕出來的。」女子道：「相不著，相不著。我
不是公婆趕逐，不因㧚熟偷生。奈我前生命薄，投配男子年輕。不會洞房花燭，避夫逃走之情。
趁如今星光月皎，也是有緣千里來相會。我和你到後園中交歡配鸞儔去也。」行者聞言，暗點頭道：「那幾個愚僧，都被色慾引誘，所以傷了性命。他如今也來哄我。」就隨口答應道：「娘子，我出家人年紀尚幼，卻不知甚麼交歡之事。」女子道：「你跟我去，我教你。」行者暗笑道：「也罷，我跟他去，看他怎生擺佈。」
他兩個摟著肩，攜著手，出了佛殿，徑至後邊園裡。那怪把行者使個絆子腿，跌倒在地。口裡「心肝哥哥」的亂叫，將手就去掐他的臊根。行者道：「我的兒，真個要吃老孫哩。」卻被行者接住他手，使個小坐跌法，把那怪一轆轤掀翻在地上。那怪口裡還叫道：「心肝哥哥，你倒會跌你的娘哩。」行者暗算道：「不趁此時下手他，還到幾時？正是：『先下手為強，後下手遭殃。』」就把手一叉，腰一躬，一跳跳起來，現出原身法像，掄起金箍鐵棒，劈頭就打。那怪倒也吃了一驚。他心想道：「這個小和尚，這等利害。」打開眼一看，原來是那唐長老的徒弟姓孫的。他也不懼他。你說這精怪是甚麼精怪：
金作鼻，雪鋪毛。地道為門屋，安身處處牢。養成三百年前氣，曾向靈山走幾遭。一飽香花和蠟燭，如來吩咐下天曹。托塔天王恩愛女，哪吒太子認同胞。也不是個填海鳥，也不是個戴山鰲。也不怕的雷煥劍，也不怕的呂虔刀。往往來來，一任他水流江漢闊；上上下下，那論他山聳泰恆高。你看他月貌花容嬌滴滴，誰識得是個鼠老成精逞點豪。
他自恃的神通廣大，便隨手架起雙股劍，玎玎璫璫的響，左遮右格，隨東倒西。行者雖強些，卻也撈他不倒。陰風四起，殘月無光。你看他兩人。後園中一場好殺：
陰風從地起，殘月蕩微光。闃靜梵王宇，闌珊小鬼廊，後園裡一片戰爭場。孫大士，天上聖；毛姹女，女中王：賭賽神通未肯降。一個兒扭轉芳心嗔黑禿，一個兒圓睜慧眼恨新妝。兩手劍飛，那認得女菩薩；一根棍打，狠似個活金剛。響處金箍如電掣，霎時鐵白耀星芒。玉樓抓翡翠，金殿碎鴛鴦。猿啼巴月小，雁叫楚天長。十八尊羅漢暗暗喝采，三十二諸天個個慌張。
那孫大聖精神抖擻，棍兒沒半點差池。妖精自料敵他不住，猛可的眉頭一蹙，計上心來，抽身便走。行者喝道：「潑貨，那走？快快來降。」那妖精只是不理，直往後退。等行者趕到緊急之時，即將左腳上花鞋脫下來，吹口仙氣，念個咒語，叫一聲：「變！」就變做本身模樣，使兩口劍舞將來；真身一幌，化陣清風而去。這卻不是三藏的災星？他便徑撞到方丈裡，把唐三藏攝將去雲頭上，杳杳冥冥，霎霎眼，就到了陷空山，進了無底洞，叫小的們安排素筵席成親不題。
卻說行者鬥得心焦性燥，閃一個空，一棍把那妖精打落下來，乃是一隻花鞋。行者曉得中了他計，連忙轉身來看師父，那有個師父。只見那獃子和沙僧口裡嗚哩嗚哪說甚麼。行者怒氣填胸，也不管好歹，撈起棍來一片打，連聲叫道：「打死你們，打死你們。」那獃子慌得走也沒路。沙僧卻是個靈山大將，見得事多，就軟款溫柔，近前跪下道：「兄長，我知道了，想你要打殺我兩個，也不去救師父，徑自回家去哩。」行者道：「我打殺你兩個，我自去救他。」沙僧笑道：「兄長說那裡話？無我兩個，真是『單絲不線，孤掌難鳴』。兄啊，這行囊、馬匹，誰與看顧？寧學管鮑分金，休仿孫龐鬥智。自古道：『打虎還得親兄弟，上陣須教父子兵。』望兄長且饒打，待天明和你同心戮力，尋師去也。」行者雖是神通廣大，卻也明理識時。見沙僧苦苦哀告，便就回心道：「八戒、沙僧，你都起來。明日找尋師父。卻要用力。」那獃子聽見饒了，恨不得天也許下半邊，道：「哥啊，這個都在老豬身上。」兄弟們思思想想，那曾得睡，恨不得點頭喚出扶桑日，一口吹散滿天星。
三眾只坐到天曉，收拾要行，早有寺僧攔門來問：「老爺那裡去？」行者笑道：「不好說。昨日對眾誇口，說與他們拿妖精，妖精未曾拿得，倒把我個師父不見了。我們尋師父去哩。」眾僧害怕道：「老爺，小可的事，倒帶累老師；卻往那裡去尋？」行者道：「有處尋他。」眾僧忙道：「既去莫忙，且吃些早齋。」連忙的端了兩三盆湯飯。八戒盡力吃個乾淨，道：「好和尚，我們尋著師父，再到你這裡來耍子。」行者道：「還到這裡吃他飯哩？你去天王殿裡看看那女子在否。」眾僧道：「老爺，不在了，不在了。自是當晚宿了一夜，第二日就不見了。」
行者喜喜歡歡的辭了眾僧，著八戒、沙僧牽馬挑擔，徑回東走。八戒道：「哥哥差了，怎麼又往東行？」行者道：「你豈知道？前日在那黑松林綁的那個女子，老孫火眼金睛，把他認透了，你們都認做好人。今日吃和尚的也是他，攝師父的也是他。你們救得好女菩薩。今既攝了師父，還從舊路上找尋去也。」二人嘆服道：「好好好，真是粗中有細。去來，去來。」
三人急急到於林內，只見那：
雲藹藹，霧漫漫；石層層，路盤盤。狐蹤兔跡交加走，虎豹豺狼往復鑽。林內更無妖怪影，不知三藏在何端。
行者心焦，掣出棒來，搖身一變，變作大鬧天宮的本相：三頭六臂，六隻手，理著三根棒，在林裡辟哩撥喇的亂打。八戒見了道：「沙僧，師兄著了惱，尋不著師父，弄做個氣心風了。」原來行者打了一路，打出兩個老頭兒來：一個是山神，一個是土地，上前跪下道：「大聖，山神、土地來見。」八戒道：「好靈根啊，打了一路，打出兩個山神、土地；若再打一路，連太歲都打出來也。」行者問道：「山神、土地，汝等這般無禮，在此處專一結夥強盜。強盜得了手，買些豬羊祭賽你，又與妖精結擄，打夥兒把我師父攝來。如今藏在何處？快快的從實供來，免打。」二神慌了道：「大聖錯怪了我耶。妖精不在小神山上，不伏小神管轄。但只夜間風響處，小神略知一二。」行者道：「既知，一一說來。」土地道：「那妖精攝你師父去，在那正南下，離此有千里之遙。那廂有座山，喚做陷空山。山中有個洞，叫做無底洞。是那山裡妖精，到此變化攝去也。」行者聽言，暗自驚心。喝退了山神、土地，收了法身，現出本相，與八戒、沙僧道：「師父去得遠了。」八戒道：「遠便騰雲趕去。」
好獃子，一縱狂風先起；隨後是沙僧駕雲；那白馬原是龍子出身，馱了行李，也踏了風霧；大聖即起觔斗：一直南來。不多時，早見一座大山，阻住雲腳。三人採住馬，都按定雲頭。見那山：
頂摩碧漢，峰接青霄。周圍雜樹萬萬千，來往飛禽喳喳噪。虎豹成陣走，獐鹿打叢行。向陽處，琪花瑤草馨香；背陰方，臘雪頑冰不化。崎嶇峻嶺，削壁懸崖。直立高峰，灣環深澗。松鬱鬱，石磷磷，行人見了悚其心。打柴樵子全無影，採藥仙童不見蹤。眼前虎豹能興霧，遍地狐狸亂弄風。
八戒道：「哥啊，這山如此嶮峻，必有妖邪。」行者道：「不消說了，山高原有怪，嶺峻豈無精？」叫：「沙僧，我和你且在此，著八戒先下山凹裡打聽打聽，看那條路好走，端的可有洞府，再看是那裡開門，俱細細打探，我們好一齊去尋師父救他。」八戒道：「老豬晦氣，先拿我頂缸。」行者道：「你夜來說都在你身上，如何打仰？」八戒道：「不要嚷，等我去。」獃子放下鈀，抖抖衣裳，空著手，跳下高山，找尋路徑。
這一去，畢竟不知好歹如何，且聽下回分解。
English
At Zhenhai Monastery the Mind-Ape Senses a Demon; In the Black Pine Forest the Three Seek Their Master
The story tells how Tripitaka and his disciples reached the Zhenhai Chan Monastery, where the monks came out to meet them and laid a vegetarian meal. When the four had eaten, the young woman got something down her as well. Dusk thickened by degrees, and lamps were lit in the abbot's quarters. The monks—half of them burning to ask the Tang monk the story of his quest for scriptures, half of them greedy for glimpses of the young woman—pressed close in rows beneath the lamps. Tripitaka said to the lama monk: "Abbot, tomorrow, when we leave this precious mountain, what is the road like going west?" The monk dropped to both knees, and the elder, alarmed, seized him by the arm and pulled him up. "Abbot, rise, I beg you. I only asked about the road—why do you bow?" The monk said: "Reverend teacher, when you travel west tomorrow the road is smooth and level; give it no thought. But there is something here not quite right, something I meant to say the moment you came through our gate, and dared not for fear of your great dignity. Only now that the meal is done do I make bold to tell you: you have come from the east, Teacher, a long and weary way, and it is well that all of you rest in this humble monk's quarters; but this lady bodhisattva—it is not convenient—and I could not think where to have her sleep." Tripitaka said: "Abbot, cherish no suspicion, as if my disciples and I harbored some wicked design. This morning, as we passed through the Black Pine Forest, we came upon this woman bound to a tree. My disciple Sun Wukong was unwilling to save her, but I raised the heart of bodhi and cut her down. Now that we are here, it is for you, Abbot, to send her wherever she may sleep." The monk thanked him: "Since you are so generous, Teacher, let her sleep in the Hall of the Heavenly King, on a straw pallet behind the august Heavenly King himself." Tripitaka said: "Very good, very good." Then the young monks led the woman behind the hall to her bed. The elder, sitting in the abbot's quarters, begged the abbots to make themselves at home, and they dispersed. Tripitaka told Wukong: "You have toiled enough—sleep early and rise early." So they all lay down together, none daring to leave his side, guarding their master. Deep night closed in, and it was just this:
The Jade Rabbit climbs high, and every sound sinks to rest;the streets of heaven fall silent, and travelers cease.The Milky Way glimmers, and the starlight burns bright;the drums of the watchtower beat out the changing watches.
No more of the night's talk. At daybreak the Pilgrim rose and told Bajie and Sha Monk to pack the luggage and ready the horse, then went to rouse the master for the road. The elder still lay asleep, loath to wake. The Pilgrim came close and called: "Master." The master lifted his head a little, but could not get an answer out. The Pilgrim asked: "What is it, Master?" The elder groaned: "Why does my head swim and my eyes bulge so, and why does my whole body ache, skin and bone?" Hearing this, Bajie reached out and felt the master's body: it was somewhat fevered. The Idiot laughed: "I know what ails him. Last night, seeing a meal that cost nothing, he ate a few bowls too many and lay straight down on a full stomach—his food has turned against him." The Pilgrim snapped: "Nonsense! Let me ask the master what is truly wrong." Tripitaka said: "I got up in the middle of the night to relieve myself and never put on my hat; I suppose the wind caught me." The Pilgrim said: "That sounds reasonable enough. Can you travel now?" Tripitaka said: "I cannot even raise myself to sit—how could I mount a horse? But it will hold up the journey." The Pilgrim said: "Master, what talk is this? The old saying goes: 'A teacher for a day, a father for a lifetime.' We who are your disciples are as sons to you. And again: 'A son need not pay you back in gold and silver; it is enough that he sees a thing and feels for you.' If your body is unwell, why speak of the journey? What harm in resting a few days?" The brothers waited on their master, and before they knew it morning drained away, noon came, dusk fell again; one good night passed, and dawn crept in.
Time ran swiftly, and three days went by. That day the master raised himself on his arm and called: "Wukong, these two days my sickness has lain heavy, and I never asked you: that lady bodhisattva whose life we saved—has anyone been sending her food?" The Pilgrim laughed: "Why fret over her? See to your own sickness first." Tripitaka said: "True, true. Only help me up, take out my paper, brush, and ink, and borrow an inkstone of the monastery." The Pilgrim said: "What for?" The elder said: "I mean to write a letter and seal it with my travel rescript, and you shall bear it up to Chang'an and lay it before Emperor Taizong." The Pilgrim said: "Easily done. Your old Sun is good for nothing else, but at carrying letters he is first under heaven. Have the letter ready and give it to me: one somersault carries me to Chang'an, I hand it to the Tang king, and a second somersault brings me back before the ink on your brush is dry. But why send a letter at all? Say the letter's meaning to me first; hear it recited, and there will be time enough to write." The elder, tears dropping, said: "I would write:"
Your monk and subject bows his head and kneels three times,crying ten thousand years as he worships his sacred lord.Let the two courts, civil and military, look upon this letter;let the four hundred dukes and ministers all hear and know:In years past I bore the edict out of the Land of the East,hoping to reach Vulture Peak and look upon the World-Honored One.Who foresaw the road would bring calamity,or that misfortune would strike me halfway?The monk lies gravely ill and cannot take one step;the gate of Buddha is deep and far, reaching heaven's own gate.With scriptures but no life, the toil is all in vain;I petition the reigning sovereign to send another man.
When the Pilgrim heard this he burst out laughing: "Master, you are too easily beaten down. A trifling sickness, and such thoughts come into your head. If your illness were mortal, life or death, you need only ask me—your old Sun has powers of his own. Ask me: which King Yama would dare conceive the wish? Which judge would dare sign the summons? Which demon runner would dare come to fetch you? If they angered me, I would call up the old temper of my havoc in heaven, club my way into the dark land, seize the Yama kings of all ten generations, pull the sinews from them one by one, and not spare them even then." Tripitaka said: "Disciple, my illness is grave—say no such boastful things."
Bajie came forward: "Senior brother, the master says he is bad off and you keep saying he is fine—this is going too far. Let us settle it early: sell the horse, pawn the luggage, buy a coffin, see him out, and scatter." The Pilgrim said: "The Idiot talks nonsense again—you do not understand. The master was the second disciple of our Buddha the Tathagata, once called Elder Golden Cicada; only because he slighted the Buddha's law did this great calamity fall due to him." Bajie said: "Brother, if the master slighted the Buddha's law and was banished to the Land of the East, reborn in a sea of strife, amid a field of tongues, housed in a human body, and bound by his vow to cross to the Western Heaven, worship Buddha, and seek the scriptures—meeting demon after demon, bound and strung up, drinking every cup of anguish—was that not enough, that he must fall sick too?" The Pilgrim said: "How would you know? Before our teacher ever heard the Buddha preach, he dozed off, and as he nodded a single grain of rice clung under his left foot; when he came down into the world, he owed this three-day illness for it." Bajie cried out in alarm: "Old Pig splashes his food about when he eats—who knows how many years of illness that must owe!" The Pilgrim said: "Brother, the Buddha does not hold such things against us living beings—though you would not know it. There is the old verse: 'Hoeing grain under the noonday sun, the sweat drips to the soil beneath the sprouts; who knows that the food on the plate—every grain comes hard and bitter.' The master owes only this one day of it; tomorrow he will be well." Tripitaka said: "Today I am not as I was yesterday: my throat burns with thirst. Go somewhere and find cold water, and bring it to me." The Pilgrim said: "Good—the master wants water; that means he is better. Wait while I fetch some."
At once he took the alms bowl and went for water to the kitchen behind the monastery. There he found the monks, every one of them red-eyed, sobbing and choking on their grief, yet not daring to weep aloud. The Pilgrim said: "You monks are a shabby lot. We have stayed a few days; when we go we will thank you, and pay for firewood and candles by the day—why play the weakling?" The monks threw themselves on their knees: "We dare not, we dare not." The Pilgrim said: "Why dare you not? Or is it that my long-jawed brother has such an appetite he has eaten into your capital?" The monks said: "Venerable sir, in this wild monastery, great and small, we number a hundred monks and more; had each of us kept you, venerable sir, for one day, we could have kept you a hundred days. How should we dare scheme, or reckon up your board?" The Pilgrim said: "If you are not reckoning, why do you weep?" The monks said: "Venerable sir, we do not know what demon from what mountain has come into this house. At night we used to send two young monks to ring the bell and beat the drum; when the bell and drum sounded, no man came back. Next day, searching, we found only a monk's cap and a monk's shoes flung into the back garden, the bones still lying there—the demon had eaten them. In the three days you have been with us, six monks of this house have vanished. And so we brothers cannot help our fear and cannot help our grief; and because we saw your honorable teacher gravely ill, we dared not spread the word, and our tears fell in secret." When the Pilgrim heard this, startled and delighted at once, he said: "Say no more. A demon is certainly here devouring men. Leave him to me; I will root him out for you." The monks said: "Venerable sir, a demon that was no demon would not have such power. It can certainly ride the clouds and mists, and certainly pass from the hidden world into the dark. The ancients said it well: 'Never trust the man who seems too straight; guard against the heart that has no kindness.' Venerable sir, do not take it ill if we say: if you can hold him fast, you will pluck this root of calamity out of our poor house, and it will be a blessing of three lifetimes; but if you cannot hold him, there will be a good deal of inconvenience." The Pilgrim said: "What do you mean, a good deal of inconvenience?" The monks said: "We will hide nothing from you, venerable sir. Though this poor house numbers a hundred monks, every one of us left home a child. Long hair waits on the razor; the robe is patched where it tears. At dawn we rise and wash our faces, folding hands and bowing, taking refuge in the great Way; at night we set things right and burn incense, chanting with reverent hearts and knocking teeth the name of Amida. We lift our eyes to the Buddha's ninefold lotus, and pray to serve the three vehicles, the ferry of mercy beneath the cloud of the Law; we pray to behold at the Jeta Grove the World-Honored Shakyamuni; we bow our heads and look into the heart, keep the five precepts, cross the great thousand worlds, and through the ten thousand dharmas of life after life pray to wake to stubborn emptiness and the emptiness of form. When donors come, old and young, tall and short, fat and thin, one by one we knock the wooden fish and strike the chime of gold, packed shoulder to shoulder, through two scrolls of the Lotus Sutra and one round of the Liang King's repentance; when no donors come, new and old, rough and polished, cloddish and fine, one by one we press our palms together, shut our eyes, still and shadowed, sinking into trance on the rush cushion, the gate sealed beneath the moon. Let orioles cry and birds quarrel at their leisure—it does not board our great vehicle of mercy and expedient means. And so we cannot tame tigers, cannot subdue dragons; we cannot tell a monster from a demon. Venerable sir, if you rouse that demon against us, your hundred monks would scarcely fill his belly for one meal. First, our living souls would sink into the wheel of transmigration; second, the ancient name of this Chan grove would be blotted out; third, at the Tathagata's assembly not half a ray of light would be left us. That is the good deal of inconvenience we meant."
When the Pilgrim heard the monks out, wrath rose from his heart and malice mounted to his gall, and he cried aloud: "You monks are fine fools! You know the demon, but you do not know what your old Sun is capable of?" The monks answered softly: "Truly we do not." The Pilgrim said: "Then hear a few items of my history. I have tamed tigers and subdued dragons on Mount Flower-Fruit; I have gone up to heaven and thrown the Heavenly Palace into an uproar. Hungry, I crunched two or three of the Supreme Lord Lao's elixir pills; thirsty, I called lightly for six or seven cups of the Jade Emperor's wine. With one pair of golden eyes, neither white nor black, I watched heaven gray and the moon go dim; with one gold-banded staff, neither short nor long, I came without shadow and went without trace. What of great demons and small—who cares how sluggish, how festering? One charge after them, and they run, they tremble, they hide, they panic; one grab, and they are filed, burned, ground, pounded—like the Eight Immortals crossing the sea together, each showing powers of his own. Monk brothers, let me catch this demon for you to see; then you will know your old Sun."
The monks listened, nodding to themselves: "The bald thief opens his mouth wide and talks big; he must have some history behind him." One after another they murmured yes, yes. Only the lama monk said: "Wait. Your honorable teacher lies gravely ill, and catching this demon is not the urgent thing. The proverb says: 'A lord at the banquet, if not drunk, is stuffed; a warrior in the field, if not slain, is wounded.' When the two of you lock horns, if harm comes to your teacher, it will be no small matter."
The Pilgrim said: "Well said, well said. Let me carry the cold water to my master first, then come back." He lifted the alms bowl, filled it with cold water, came out of the kitchen, went straight to the abbot's quarters, and called: "Master, cold water to drink." Tripitaka was in the thick of his parching thirst; he raised his head, took the bowl in both hands, and drank it down in one pull. Truly: to a thirst one drop is sweet dew; when the medicine arrives with the true prescription, the sickness is gone. When the Pilgrim saw the elder's spirit reviving and his brow easing, he asked: "Master, can you take some broth and rice?" Tripitaka said: "That cold water was an elixir; my sickness is half gone. If there is broth and rice, I can eat a little." The Pilgrim called out at the top of his voice: "My master is well! He wants broth and rice!" He bade the monks make haste: wash the rice and boil it, roll the dough and bake flat cakes, steam the bread, make the noodle soup—four or five tables were borne in. Tripitaka Tang managed only half a bowl of rice water; the Pilgrim and Sha Monk together went through one table; all the rest went down into Bajie's single belly. The dishes were cleared, the lamps lit, and the monks dispersed.
Tripitaka said: "How many days have we been here now?" The Pilgrim said: "Three whole days. Come tomorrow evening it will make four suns." Tripitaka said: "Three days—so much of the road thrown away." The Pilgrim said: "Master, it hardly counts against the road; tomorrow we go." Tripitaka said: "So it is; even with a touch of sickness, there is nothing for it." The Pilgrim said: "If we go tomorrow, then let me catch the demon tonight." Tripitaka started: "Catch what demon?" The Pilgrim said: "There is a demon in this monastery. Let your old Sun catch him for the brothers." Tripitaka Tang said: "Disciple, my sick body is not itself—why do you take up such a notion? If that monster has powers of his own and you cannot hold him, will he not be my ruin?" The Pilgrim said: "You do love to snuff out a man's glory. Your old Sun subdues demons wherever he goes; when did you ever see me the weaker for an enemy? I simply do not strike; when I strike, I win." Tripitaka caught his sleeve: "Disciple, the old sayings are good: 'Do a kindness when you can; spare a man where you may.' 'How is fretting better than a quiet heart? How is contending better than holding your temper?'" When the Great Sage saw his master pleading so hard and forbidding him to fight the demon, he told the plain truth: "Master, I will hide nothing from you: that demon has been eating people here." Tripitaka Tang was greatly shaken: "What people has it eaten?" The Pilgrim said: "In the three days we have been here it has eaten six young monks of this monastery." The elder said: "'When the rabbit dies the fox grieves; every creature mourns its kind.' It has eaten the monks of this house, and I too am a monk. Go, then—I let you go; only be careful, and be thorough." The Pilgrim said: "Say no more; where your old Sun's hand reaches, the thing is wiped away."
See him then: before the lamp he charged Bajie and Sha Monk to guard the master, and in high glee leaped out of the abbot's quarters and made straight for the Buddha hall. Stars filled the sky, the moon had not yet risen, and the hall lay black. He breathed out his true fire and lit the glass lamps, beat the drum on the east and struck the bell on the west. When the sound died, he shook himself and changed into a young monk of twelve or thirteen, draped in a yellow silk cassock over a white cloth robe, tapping a wooden fish and chanting sutras. Through the first watch nothing stirred. At the second watch the waning moon had just climbed when he heard a rushing wind. A fine wind:
Black fog veils the sky and darkens it; sorrowing clouds shadow the earth with gloom.The four quarters are like spilled ink; one wash of indigo, all blurred.First it threw up dust and scattered soil; then it felled trees and broke the forest.Dust thrown and soil scattered, the starlight showed; trees felled and forest broken, the moonlight failed.It blew till Chang'e hugged the sago tree close, and the Jade Rabbit spun in circles hunting its medicine bowl;till the nine radiant star officials all shut their doors, and the Dragon Kings of the four seas barred their gates;till the city gods in their temples hunted their little goblins, and the immortal maids in the sky—how could they ride the clouds?till King Yama in the dark land hunted for his Horse-Face, and the judges ran wild chasing their headcloths.It shook the stones loose from the crown of Mount Kunlun and rolled the waves of rivers and lakes into one churn.
As the wind went by he caught the perfume of orchid and musk and heard the tinkling of jade pendants. He leaned forward and raised his head to look—ah! a beauty of a woman, walking straight into the Buddha hall. The Pilgrim went on humming and mumbling at his sutras with all his heart. The woman came close, threw her arms around him, and said: "Little elder, what sutra are you chanting?" The Pilgrim said: "One I vowed to chant." The woman said: "Everyone else sleeps at ease—why do you sit chanting?" The Pilgrim said: "A vow is a vow; how could I leave off?" The woman hugged him and kissed him: "Come to the back with me and let us play." The Pilgrim deliberately turned his face away: "You do not quite understand the world." The woman said: "Can you read faces?" The Pilgrim said: "A little." The woman said: "Then read mine. What do you see?" The Pilgrim said: "I read that you were caught in some stolen love, and your husband's parents drove you out."
You read me wrong, you read me wrong: it was no parents-in-law's driving out,nor any stolen love.Only my fate in this life runs thin:I was matched to a man too young.We never knew the wedding candles of the bridal chamber—that is why I fled my husband and ran.
"While the stars are bright and the moon is clear—those fated to meet find each other across a thousand li—come, you and I will go into the back garden and be paired like phoenixes." The Pilgrim heard her out and nodded to himself: "Those foolish monks were all lured by lust, and it cost them their lives. Now she comes to gull me too." He answered offhand: "My lady, I left home so young that I know nothing of such loving." The woman said: "Come with me and I will teach you." The Pilgrim laughed in his sleeve: "Very well—I will follow and see how she means to manage me."
The two of them, arm in arm and hand in hand, left the Buddha hall and made straight for the garden behind it. There the demon hooked a leg and tripped the Pilgrim to the ground, crying "Darling, darling brother," and reached her hand to seize him by the groin. The Pilgrim said: "My dear child, so you truly mean to eat your old Sun." But he caught her wrist, used his little sitting-throw, and rolled the demon head over heels onto the ground. Still she cried: "Darling brother, you know how to throw your own mother!" The Pilgrim reckoned: "If I do not strike now, when? As they say: 'He who strikes first is strong; he who strikes second comes to grief.'" He spread his hand, bowed his back, sprang up with a bound, showed his own true form, whirled up the gold-banded iron staff, and smashed down at her head. The demon started in spite of herself, thinking: "What a terrible young monk!" She opened her eyes and saw it was that Tang elder's disciple, the one surnamed Sun. Even then she did not fear him. And what manner of demon was this demon?
A nose of gold, a coat of snow.Her doors and halls are tunnels underground; wherever she dens, all is safe and sure.Three hundred years she nursed her vapors, and more than once walked the road to Vulture Peak.One full meal of incense, flowers, and candles, and the Tathagata sent her down to the courts of heaven.She is the beloved daughter of Heavenly King Li, the Pagoda Bearer, and Crown Prince Nezha owns her as his kin.She is no sea-filling bird, no mountain-bearing turtle.Lei Huan's sword does not daunt her; Lu Qian's blade does not scare her.Coming and going, she cares nothing how wide the rivers Yangzi and Han run;up and down, she never reckons how high Mount Tai and Mount Heng climb.Look at her moon face and flower features, tender and sweet—who would know her for an aged rat grown demon, flaunting her little prowess?
Confiding in her vast powers, she met him with a pair of double swords, ringing and clashing, parrying left and blocking right, swaying east and toppling west. Strong as the Pilgrim was, he could not bring her down. Ghostly winds rose on every side; the waning moon lost its light. Look at the pair of them—a fine battle in the back garden:
A ghostly wind rises from the ground; the waning moon sways with faint light.Brahma's halls are hushed; the goblins' corridors go dim—in the back garden, a field of war.Sun, the great worthy, a saint of heaven;the hairy maiden, a queen among women:they match their powers, neither yielding.She twists her tender heart, raging at the black bald one;he rounds his piercing eyes, hating the fresh makeup.Her two swords fly—no more a lady bodhisattva;his one staff strikes—fierce as a living vajra.Where they ring, the gold bands flash like lightning; in a breath the white iron blazes starlight.The jade tower snatches at kingfisher plumes; the golden hall smashes mandarin ducks.Gibbons cry—the Ba moon hangs small; geese call—the Chu sky stretches long.The eighteen arhats cheer in secret; the thirty-two devas, every one, are frightened.
The Great Sage Sun, in high feather, never missed a beat with his staff. The demon, judging she was no match for him, knit her brows on a sudden; a scheme came into her head, and she turned to flee. The Pilgrim roared: "You shameless thing, where do you run? Surrender, and at once!" The demon paid no heed, backing away behind her swords. At the moment the Pilgrim pressed her hardest she slipped off the flowered shoe on her left foot, blew a breath of magic air, pronounced a spell, and cried: "Change!" It became her own likeness, whirling the two swords; her true body gave one flicker, turned into a wisp of clear wind, and was gone. And was this not the bane of Tripitaka? She darted straight into the abbot's quarters, swept Tripitaka Tang up over the clouds, far away into the dim dark; one blink of the eye, and they had reached Sunken Void Mountain and entered the Bottomless Cave, where she told her underlings to lay a vegetarian banquet for a wedding—of that no more.
Now the Pilgrim, wrought up and itching with the fight, let fall one blow in an opening and knocked the demon out of the air—it was only a flowered shoe. He knew he had been tricked, and spun about to look for his master. There was no master. Only the Idiot and Sha Monk, mumbling away at who knows what. Rage filled the Pilgrim's breast; he snatched up his staff without another thought and swung a storm of blows, crying over and over: "I will beat you to death! I will beat you to death!" The Idiot, terrified, had nowhere to run. But Sha Monk, a general of Vulture Peak, a man who had seen much, came forward gently, knelt, and said: "Elder brother, I have it: you mean to beat the two of us to death and never rescue the master—just go home by yourself." The Pilgrim said: "Beat you two to death, and I will go save him myself." Sha Monk laughed: "Elder brother, what talk! Without the two of us it is truly 'one strand makes no thread; one hand cannot clap.' Brother, this luggage, this horse—who would look after them? Better to learn of Guan and Bao dividing gold than to copy Sun and Pang matching wits. From of old: 'To fight the tiger you want your own brothers; to face the line you want father and son.' I beg you, elder brother, stay your hand; when day breaks we will join heart and strength to look for the master." The Pilgrim, for all his vast powers, understood reason and knew the hour; seeing Sha Monk plead so hard, he turned his heart: "Bajie, Sha Monk, get up. Tomorrow we look for the master—and we shall have to work." The Idiot, hearing himself reprieved, could have wished the sky would slip down half its height for joy: "Brother, all that on old Pig's shoulders." The brothers turned the thing over and over, and who slept? They could have nodded the sun up out of its mulberry tree and blown the stars from the sky in one breath.
The three sat up till daybreak, made ready to go, and already the monastery monks stood barring the gate to ask: "Venerable sirs, where are you going?" The Pilgrim laughed: "I can hardly say it. Yesterday I boasted before you all that I would catch your demon; the demon is not caught, and my own master has vanished. We are going to look for him." The monks said, frightened: "Venerable sirs, so small an affair of ours, and it has dragged you reverend teachers in. Where will you look for him?" The Pilgrim said: "There is a place to look." The monks pressed: "Since you go, do not hurry—take a morning meal first." And they quickly brought out two or three basins of broth and rice. Bajie swept them clean and said: "Good monks. When we find our master, we will come back here for a visit." The Pilgrim said: "Come back to eat your rice indeed! Go and look in the Hall of the Heavenly King—is the woman there or not?" The monks said: "Venerable sir, she is gone, she is gone. She slept the one night, and the next day she was seen no more."
The Pilgrim, light of heart, took leave of the monks, set Bajie and Sha Monk to lead the horse and carry the load, and made straight back east. Bajie said: "Brother, you are out—why east again?" The Pilgrim said: "How should you know? That woman tied in the Black Pine Forest the other day: my fiery eyes and golden pupils saw through her to the bone, but you all took her for a good soul. She it is who has been eating the monks, and she it is who has carried off the master. A fine lady bodhisattva you saved! Now that she has the master, back along the old road we go to look for her." The two sighed in admiration: "Good, good, good—there is fineness in the fellow's roughness. On, on, let us be gone."
The three came hurrying into the wood, and there it was:
Clouds massed, mists unbounded; rocks layered, roads coiling.Fox tracks and rabbit prints crisscrossed the ground;tigers, leopards, jackals, and wolves bored in and out.In the wood there was no shadow of any demon,and no telling where Tripitaka had got to.
The Pilgrim's heart burned. He pulled out his staff, shook himself, and changed into the very shape of his havoc in heaven: three heads, six arms, six hands wielding three staffs, thrashing through the wood with a great clatter. Bajie saw it and said: "Sha Monk, senior brother has lost his temper—cannot find the master, and now he has whipped himself into a fit." It turned out that down one stretch of thrashing he beat two old men into the open: one the mountain god, one the local earth god, who came forward and knelt. "Great Sage, the mountain god and the local earth god have come to pay their respects." Bajie said: "What a wonder-working staff! One stretch of beating knocks up two mountain and earth gods; another stretch would beat out the Year Star himself." The Pilgrim demanded: "Mountain god, earth god—fine manners! You keep a gang of robbers in this place. When they succeed they buy pigs and sheep to sacrifice to you, and you league with the demon and help spirit my master away. Where is he hidden? Confess the whole truth, quickly, and be spared the beating." The two gods panicked: "Great Sage, you wrong us. The demon is not on this small god's mountain, and not under his government. Only of the sound of wind at night does this small god know a little." The Pilgrim said: "If you know, then say it, item by item." The earth god said: "The demon carried your master off due south, a thousand li from here. In that direction stands a mountain called Sunken Void Mountain, and in the mountain a cave called the Bottomless Cave. It is a demon of that mountain, who changed her shape here and carried him off." At this the Pilgrim's heart went cold within him. He shouted the mountain god and the local earth god away, gathered in his transformed body, showed his own form, and said to Bajie and Sha Monk: "The master has gone a long way." Bajie said: "A long way—then ride the clouds after him."
Good Idiot: with one leap a wild wind rose before him; behind him Sha Monk mounted the clouds; the white horse, sprung from a dragon's line, took the luggage on his back and trod the wind and mist; and the Great Sage went up in a somersault: they drove straight south. Before long a great mountain rose and barred the feet of the clouds. The three steadied the horse and pressed down the cloud tops. See the mountain:
Its crown rubs the azure vault; its peaks touch the gray sky.Round about, tangled trees beyond counting; birds flying to and fro, chattering and crying.Tigers and leopards run in ranks; river deer and elk thread the thickets.On the sunny slopes, rare flowers and jasper grasses breathe perfume;in the shaded folds, winter snow and stubborn ice never melt.Rugged the steep ridges; sheer the cut cliffs and hanging crags.Peaks stand upright; ravines wind and deepen.Pines dark and dense, stones bright and keen—a traveler's heart would shake to see them.No woodcutter's shadow anywhere; no fairy boy gathering herbs in sight.Before your eyes tigers and leopards can raise the fog;foxes everywhere stir the wind at their sport.
Bajie said: "Brother, a mountain so sheer and forbidding must hold demons." The Pilgrim said: "No need to say it: high mountains have their monsters always—can sheer ridges be without their demons?" He called: "Sha Monk, you and I will wait here. Bajie will go down first into the vale and scout: find which road is passable, whether there truly is a cave dwelling, and where its gate opens. Scout everything carefully, and then we can all go together to look for the master and save him." Bajie said: "Old Pig's luck—always the first sent to plug the leak." The Pilgrim said: "Last night you swore it was all on your shoulders; how do you come to be backing out now?" Bajie said: "Stop your bawling; I am going." The Idiot put down his rake, shook out his clothes, and, empty-handed, jumped down the great mountain to look for the road.
In this going forth, what would come of it, good or ill? Listen to the next chapter to find out.
Chapter 82
Traditional Chinese
第八十二回 姹女求陽 元神護道
卻說八戒跳下山，尋著一條小路。依路前行，有五六里遠近，忽見二個女怪，在那井上打水。他怎麼認得是兩個女怪，見他頭上戴一頂一尺二三寸高的篾絲䯼髻，甚不時興。獃子走近前，叫聲：「妖怪。」那怪聞言大怒，兩人互相說道：「這和尚憊懶，我們又不與他相識，平時又沒有調得嘴慣，他怎麼叫我們做妖怪？」那怪惱了，掄起擡水的杠子，劈頭就打。
這獃子手無兵器，遮架不得，被他撈了幾下，侮著頭跑上山來道：「哥啊，回去罷，妖怪兇。」行者道：「怎麼兇？」八戒道：「山凹內兩個女妖精在井上打水，我只叫了他一聲，就被他打了我三四杠子。」行者道：「你叫他做甚麼的？」八戒道：「我叫他做妖怪。」行者笑道：「打得還少。」八戒道：「謝你照顧。頭都打腫了，還說少哩。」行者道：「溫柔天下去得，剛強寸步難移。他們是此地之怪，我們是遠來之僧，你一身都是手，也要略溫存。你就去叫他做妖怪，他不打你，打我？人將禮樂為先。」八戒道：「一發不曉得。」行者道：「你自幼在山中吃人，你曉得有兩樣木麼？」八戒道：「不知。是甚麼木？」行者道：「一樣是楊木，一樣是檀木。楊木性格甚軟，巧匠取來，或雕聖像，或刻如來，裝金立粉，嵌玉裝花，萬人燒香禮拜，受了多少無量之福。那檀木性格剛硬，油房裡取了去，做柞撒，使鐵箍箍了頭，又使鐵鎚往下打，只因剛強，所以受此苦楚。」八戒道：「哥啊，你這好話兒，早與我說說也好，卻不受他打了。」行者道：「你還去問他個端的。」八戒道：「這去他認得我了。」行者道：「你變化了去。」八戒道：「哥啊，且如我變了，卻怎麼問麼？」行者道：「你變了去，到他跟前，行個禮兒，看他多大年紀。若與我們差不多，叫他聲『姑娘』；若比我們老些兒，叫他聲『奶奶』。」八戒笑道：「可是蹭蹬，這般許遠的田地，認得是甚麼親？」行者道：「不是認親，要套他的話哩。若是他拿了師父，就好下手；若不是他，卻不誤了我們別處幹事？」八戒道：「說得有理，等我再去。」
好獃子，把釘鈀撒在腰裡，下山凹，搖身一變，變做個黑胖和尚。搖搖擺擺，走近怪前，深深唱個大喏道：「奶奶，貧僧稽首了。」那兩個喜道：「這個和尚卻好，會唱個喏兒，又會稱道一聲兒。」問道：「長老，那裡來的？」八戒道：「那裡來的。」又問：「那裡去的？」又道：「那裡去的。」又問：「你叫做甚麼名字？」又答道：「我叫做甚麼名字。」那怪笑道：「這和尚好便好，只是沒來歷，會說順口話兒。」八戒道：「奶奶，你們打水怎的？」那怪道：「和尚，你不知道，我家老夫人今夜裡攝了一個唐僧在洞內，要管待他，我洞中水不乾淨，差我兩個來此打這陰陽交媾的好水，安排素果素菜的筵席，與唐僧吃了，晚間要成親哩。」
那獃子聞此言，急抽身跑上山，叫：「沙和尚，快拿將行李來，我們分了罷。」沙僧道：「二哥，又分怎的？」八戒道：「分了，便你還去流沙河吃人，我去高老莊探親，哥哥去花果山稱聖，白龍馬歸大海成龍。師父已在這妖精洞內成親哩，我們都各安生理去也。」行者道：「這獃子又胡說了。」八戒道：「你的兒子胡說。才那兩個擡水的妖精說，安排素筵席與唐僧吃了成親哩。」行者道：「那妖精把師父困在洞裡，師父眼巴巴的望我們去救，你卻在此說這樣話。」八戒道：「怎麼救？」行者道：「你兩個牽著馬，挑著擔，我們跟著那兩個女怪，做個引子，引到那門前，一齊下手。」
真個獃子只得隨行。行者遠遠的標著那兩怪，漸入深山，有一二十里遠近，忽然不見。八戒驚道：「師父是日裡鬼拿去了。」行者道：「你好眼力，怎麼就看出他本相來？」八戒道：「那兩個怪正擡著水走，忽然不見，卻不是個日裡鬼？」行者道：「想是鑽進洞去了。等我去看。」
好大聖，急睜火眼金睛，漫山看處，果然不見動靜。只見那陡崖前，有一座玲瓏剔透細妝花、堆五采、三簷四簇的牌樓。他與八戒、沙僧近前觀看，上有六個大字，乃「陷空山無底洞」。行者道：「兄弟呀，這妖精把個架子支在這裡，還不知門向那裡開哩。」沙僧說：「不遠，不遠，好生尋。」都轉身看時，牌樓下，山腳下有一塊大石，約有十餘里方圓，正中間有缸口大的一個洞兒，爬得光溜溜的。八戒道：「哥啊，這就是妖精出入洞也。」行者看了道：「怪哉！我老孫自保唐僧，瞞不得你兩個，妖精也拿了些，卻不見這樣洞府。八戒，你先下去試試，看有多少淺深，我好進去救師父。」八戒搖頭道：「這個難，這個難。我老豬身子夯夯的，若塌了腳吊下去，不知二三年可得到底哩。」行者道：「就有多深麼？」八戒道：「你看。」大聖伏在洞邊上，仔細往下看處，咦！深啊，周圍足有三百餘里。回頭道：「兄弟，果然深得緊。」八戒道：「你便回去罷，師父救不得耶。」行者道：「你說那裡話？莫生懶惰意，休起怠荒心。且將行李歇下，把馬拴在牌樓柱上。你使釘鈀，沙僧使杖，攔住洞門，讓我進去打聽打聽。若師父果在裡面，我將鐵棒把妖精從裡打出，跑至門口，你兩個卻在外面擋住：這是裡應外合。打死精靈，才救得師父。」二人遵命。
行者卻將身一縱，跳入洞中，足下彩雲生萬道，身邊瑞氣護千層。不多時，到於深遠之間，那裡邊明明朗朗，一般的有日色，有風聲，又有花草果木。行者喜道：「好去處啊！想老孫出世，天賜與水簾洞，這裡也是個洞天福地。」正看時，又有一座二滴水的門樓，團團都是松竹，內有許多房舍。又想道：「此必是妖精的住處了。我且到裡邊去打聽打聽。且住。若是這般去啊，他認得我了。且變化了去。」搖身捻訣，就變做個蒼蠅兒，輕輕的飛在門樓上聽聽。只見那怪高坐在草亭內，他那模樣，比在松林裡救他，寺裡拿他，便是不同，越發打扮得俊了：
髮盤雲髻似堆鴉，身著綠絨花比甲。一對金蓮剛半折，十指如同春筍發。團團粉面若銀盆，朱唇一似櫻桃滑。端端正正美人姿，月裡嫦娥還喜恰。今朝拿住取經僧，便要歡娛同枕榻。
行者且不言語，聽他說甚話。少時，綻破櫻桃，喜孜孜的叫道：「小的們，快排素筵席來，我與唐僧哥哥吃了成親。」行者暗笑道：「真個有這話！我只道八戒作耍子亂說哩。等我且飛進去尋尋，看師父在那裡。不知他的心性如何？假若被他摩弄動了啊，留他在這裡也罷。」即展翅，飛到裡邊看處，那東廊下上明下暗的紅紙格子裡面，坐著唐僧哩。
行者一頭撞破格子眼，飛在唐僧光頭上丁著，叫聲：「師父。」三藏認得聲音，叫道：「徒弟，救我命啊！」行者道：「師父不濟呀，那妖精安排筵宴，與你吃了成親哩。或生下一男半女，也是你和尚之後代，你愁怎的？」長老聞言，咬牙切齒道：「徒弟，我自出了長安，到兩界山中收你，一向西來，那個時辰動葷？那一日子有甚歪意？今被這妖精拿住，要求配偶，我若把真陽喪了，我就身墮輪迴，打在那陰山背後，永世不得翻身。」行者笑道：「莫發誓。既有真心往西天取經，老孫帶你去罷。」三藏道：「進來的路兒，我通忘了。」行者道：「莫說你忘了。他這洞，不比走進來走出去的，是打上頭往下鑽。如今救了你，要打底下往上鑽。若是造化高，鑽著洞口兒，就出去了；若是造化低，鑽不著，還有個悶殺的日子了。」三藏滿眼垂淚道：「似此艱難，怎生是好？」行者道：「沒事，沒事。那妖精整治酒與你吃，沒奈何，也吃他一鍾。只要斟得急些兒，斟起一個喜花兒來，等我變作個蟭蟟蟲兒，飛在酒泡之下。他把我一口吞下肚去，我就捻破他的心肝，扯斷他的腸肚，弄死那妖精，你才得脫身出去。」三藏道：「徒弟，這等說，只是不當人子。」行者道：「只管行起善來，你命休矣。妖精乃害人之根，你惜他怎的？」三藏道：「也罷，也罷。你只是要跟著我。」正是：
那孫大聖護定唐三藏，取經僧全靠著美猴王。
他師徒兩個商量未了，早是那妖精安排停當，走近東廊外，開了門鎖，叫聲：「長老。」唐僧不敢答應。又叫一聲，又不敢答應。他不敢答應者何意？想著：「口開神氣散，舌動是非生。」卻又一條心兒想著：「若死住法兒不開口，只怕他心狠，頃刻間就害了性命。」正是那進退兩難心問口，三思忍耐口問心。正自狐疑，那怪又叫一聲：「長老。」唐僧沒奈何，應他一聲道：「娘子，有。」那長老應出這一句言來，真是肉落千斤。人都說唐僧是個真心的和尚，往西天拜佛求經，怎麼與這女妖精答話？不知此時正是危急存亡之際，萬分出於無奈，雖是外有所答，其實內無所慾。妖精見長老應了一聲，他推開門，把唐僧攙起來，和他攜手挨背，交頭接耳。你看他做出那千般嬌態，萬種風情。豈知三藏一腔子煩惱。行者暗中笑道：「我師父被他這般哄誘，只怕一時動心。」正是：
真僧魔苦遇嬌娃，妖怪娉婷實可誇。淡淡翠眉分柳葉，盈盈丹臉襯桃花。繡鞋微露雙鉤鳳，雲髻高盤兩鬢鴉。含笑與師攜手處，香飄蘭麝滿袈裟。
妖精挽著三藏，行近草亭道：「長老，我辦了一杯酒，和你酌酌。」唐僧道：「娘子，貧僧自不用葷。」妖精道：「我知你不吃葷，因洞中水不潔淨，特命山頭上取陰陽交媾的淨水，做些素果素菜筵席，和你耍子。」唐僧跟他進去觀看，果然見那：
盈門下，繡纏綵結；滿庭中，香噴金猊。擺列著黑油壘鈿桌，烏漆篾絲盤。壘鈿桌上，有異樣珍饈；篾絲盤中，盛稀奇素物。林檎、橄欖、蓮肉、葡萄、榧、柰、榛、松、荔枝、龍眼、山栗、風菱、棗兒、柿子、胡桃、銀杏、金橘、香橙，果子隨山有；蔬菜更時新：豆腐、麵觔、木耳、鮮筍、蘑菇、香蕈、山藥、黃精。石花菜、黃花菜，青油煎炒；扁豆角、江豆角，熟醬調成。王瓜、瓠子，白果、蔓菁。鏇皮茄子鵪鶉做，剔種冬瓜方旦名。爛煨芋頭糖拌著，白煮蘿蔔醋澆烹。椒薑辛辣般般美，鹹淡調和色色平。
那妖精露尖尖之玉指，捧晃晃之金杯，滿斟美酒，遞與唐僧，口裡叫道：「長老哥哥，妙人，請一杯交歡酒兒。」三藏羞答答的接了酒，望空澆奠，心中暗祝道：「護法諸天、五方揭諦、四值功曹：弟子陳玄奘，自離東土，蒙觀世音菩薩差遣列位眾神暗中保護，拜雷音，見佛求經，今在途中，被妖精拿住，強逼成親，將這一杯酒遞與我吃。此酒果是素酒，弟子勉強吃了，還得見佛成功；若是葷酒，破了弟子之戒，永墮輪迴苦。」孫大聖，他卻變得輕巧，在耳根後，若像一個耳報；但他說話，惟三藏聽見，別人不聞。他知師父平日好吃葡萄做的素酒，教吃他一鍾。那師父沒奈何吃了，急將酒滿斟一鍾，回與妖怪。果然斟起有一個喜花兒。行者變作個蟭蟟蟲兒，輕輕的飛入喜花之下。那妖精接在手，且不吃，把杯兒放住，與唐僧拜了兩拜，口裡嬌嬌怯怯，敘了幾句情話。卻才舉杯，那花兒已散，就露出蟲來。妖精也認不得是行者變的，只以為蟲兒，用小指挑起，往下一彈。
行者見事不諧，料難入他腹，即變做個餓老鷹。真個是：
玉爪金睛鐵翮，雄姿猛氣摶雲。妖狐狡兔見他忙，千里山河時遁。饑處迎風逐雀，飽來高貼天門。老拳鋼硬最傷人，得志凌霄嫌近。
飛起來，掄開玉爪，響一聲，掀翻桌席，把些素果素菜，盤碟壺爵，盡皆捽碎，撇卻唐僧，飛將出去。諕得妖精心膽皆裂，唐僧亦骨肉通酥。妖精戰戰兢兢，摟住唐僧道：「長老哥哥，此物是那裡來的？」三藏道：「貧僧不知。」妖怪道：「我費了許多心，安排這個素宴與你耍耍，卻不知這個扁毛畜生從那裡飛來，把我的家火打碎。」眾小妖道：「夫人，打碎家火猶可，將些素品都潑散在地，穢了怎用？」三藏分明曉得是行者弄法，他那裡敢說。那妖精道：「小的們，我知道了：想必是我把唐僧困住，天地不容，故降此物。你們將碎家火拾出去，另安排些酒餚，不拘葷素，我指天為媒，指地作訂，然後再與唐僧成親。」依然把長老送在東廊裡坐下不題。
卻說行者飛出去，現了本相，到於洞口，叫聲：「開門！」八戒笑道：「沙僧，哥哥來了。」他二人撒開兵器。行者跳出，八戒上前扯住道：「可有妖精？可有師父？」行者道：「有有有。」八戒道：「師父在裡邊受罪哩，綁著是綑著？要蒸是要煮？」行者道：「這個事倒沒有，只是安排素宴，要與他幹那個事哩。」八戒道：「你造化，你造化，你吃了陪親酒來了？」行者道：「獃子啊，師父的性命也難保，吃甚麼陪親酒？」八戒道：「你怎的就來了？」行者把見唐僧施變化的上項事說了一遍。道：「兄弟們，再休胡思亂想。師父已在此間，老孫這一去，一定救他出來。」
復翻身入裡面，還變做個蒼蠅兒，丁在門樓上聽之。只聞得這妖怪氣呼呼的，在亭子上吩咐：「小的們，不論葷素，拿來燒紙。借煩天地為媒訂，務要與他成親。」行者聽見，暗笑道：「這妖精全沒一些兒廉恥，青天白日的，把個和尚關在家裡擺佈。且不要忙，等老孫再進去看看。」嚶的一聲，飛在東廊之下，只見那師父坐在裡邊，清滴滴腮邊淚淌。行者鑽將進去，丁在他頭上，又叫聲：「師父。」長老認得聲音，跳起來，咬牙恨道：「猢猻啊，別人膽大，還是身包膽；你的膽大，就是膽包身。你弄變化神通，打破家火，能值幾何？鬥得那妖精淫興發了，那裡不分葷素安排，定要與我交媾，此事怎了？」行者暗中陪笑道：「師父莫怪，有救你處。」唐僧道：「那裡救得我？」行者道：「我才一翅飛起去時，見他後邊有個花園。你哄他往園裡去耍子，我救了你罷。」唐僧道：「園裡怎麼樣救？」行者道：「你與他到園裡，走到桃樹邊，就莫走了。等我飛上桃枝，變作個紅桃子。你要吃果子，先揀紅的兒摘下來。紅的是我。他必然也要摘一個，你把紅的定要讓他。他若一口吃了，我卻在他肚裡，等我搗破他的皮袋，扯斷他的肝腸，弄死他，你就脫身了。」三藏道：「你若有手段，就與他賭鬥便了，只要鑽在他肚裡怎麼？」行者道：「師父，你不知趣。他這個洞，若好出入，便可與他賭鬥；只為出入不便，曲道難行，若就動手，他這一窩子，老老小小，連我都扯住，卻怎麼了？須是這般捽手幹，大家才得乾淨。」三藏點頭聽信，只叫：「你跟定我。」行者道：「曉得，曉得，我在你頭上。」
師徒們商量定了，三藏才欠起身來，雙手扶著那格子，叫道：「娘子，娘子。」那妖精聽見，笑唏唏的跑近跟前道：「妙人哥哥，有甚話說？」三藏道：「娘子，我出了長安，一路西來，無日不山，無日不水。昨在鎮海寺投宿，偶得傷風重疾，今日出了汗，略才好些。又蒙娘子盛情，攜入仙府。只是坐了這一日，又覺心神不爽。你帶我往那裡略散散心，耍耍兒去麼。」那妖精十分歡喜道：「妙人哥哥倒有些興趣，我和你去花園裡耍耍。」叫：「小的們，拿鑰匙來開了園門，打掃路逕。」眾妖都跑去開門收拾。
這妖精開了格子，攙出唐僧。你看他許多小妖，都是油頭粉面，嬝娜娉婷，簇簇擁擁，與唐僧徑上花園而去。好和尚，他在這綺羅隊裡無他故，錦繡叢中作啞聾。若不是這鐵打的心腸朝佛去，第二個酒色凡夫也取不得經。一行都到了花園之外，那妖精俏語低聲，叫道：「妙人哥哥，這裡耍耍，真可散心釋悶。」唐僧與他攜手相攙，同入園內，擡頭觀看，其實好個去處。但見那：
縈迴曲逕，紛紛盡點蒼苔；窈窕綺窗，處處暗籠繡箔。微風初動，輕飄飄展開蜀錦吳綾；細雨才收，嬌滴滴露出冰肌玉質。日灼鮮杏，紅如仙子曬霓裳；月映芭蕉，青似太真搖羽扇。粉牆四面，萬株楊柳囀黃鸝；閑館周圍，滿院海棠飛粉蝶。更看那凝香閣、青蛾閣、解酲閣、相思閣，層層捲映，朱簾上鉤控𣽹鬚，又見那養酸亭、披素亭、畫眉亭、四雨亭，個個崢嶸，華扁上字書鳥篆。看那浴鶴池、洗觴池、怡月池、濯纓池，青萍綠藻耀金鱗；又有墨花軒、異箱軒、適趣軒、慕雲軒，玉斗瓊卮浮綠蟻。池亭上下，有太湖石、紫英石、鸚落石、錦川石，青青栽著虎鬚蒲；軒閣東西，有木假山、翠屏山、嘯風山、玉芝山，處處叢生鳳尾竹。荼䕷架、薔薇架，近著鞦韆架，渾如錦帳羅幃；松柏亭、辛夷亭，對著木香亭，卻似碧城繡幙。芍藥欄，牡丹叢，朱朱紫紫鬥穠華；夜合臺，茉藜檻，歲歲年年生嫵媚。涓涓滴露紫含笑，堪畫堪描；豔豔燒空紅佛桑，宜題宜賦。論景致，休誇閬苑蓬萊；較芳菲，不數姚黃魏紫。若到三春閑鬥草，園中只少玉瓊花。
長老攜著那怪，步賞花園，看不盡的奇葩異卉。行過了許多亭閣，真個是漸入佳境。忽擡頭，到了桃樹林邊。行者把師父頭上一掐，那長老就知。行者飛在桃樹枝兒上，搖身一變，變作個紅桃兒，其實紅得可愛。長老對妖精道：「娘子，你這苑內花香，枝頭果熟。苑內花香蜂競採，枝頭果熟鳥爭啣。怎麼這桃樹上果子青紅不一，何也？」妖精笑道：「天無陰陽，日月不明；地無陰陽，草木不生；人無陰陽，不分男女。這桃樹上果子，向陽處，有日色相烘者先熟，故紅；背陰處無日者還生，故青：此陰陽之道理也。」三藏道：「謝娘子指教，其實貧僧不知。」即向前伸手摘了個紅桃。妖精也去摘了一個青桃。三藏躬身將紅桃捧與妖怪道：「娘子，你愛色，請吃這個紅桃，拿青的來我吃。」妖精真個換了，且暗喜道：「好和尚啊，果是個真人，一日夫妻未做，卻就有這般恩愛也。」那妖精喜喜歡歡的把唐僧親敬。這唐僧把青桃拿過來就吃。那妖精喜相陪，把紅桃兒張口便咬。啟朱唇，露銀牙，未曾下口，原來孫行者十分性急，轂轆一個跟頭，翻入他咽喉之下，徑到肚腹之中。妖精害怕，對三藏道：「長老啊，這個果子利害：怎麼不容咬破，就滾下去了？」三藏道：「娘子，新開園的果子愛吃，所以去得快了。」妖精道：「未曾吐出核子，他就攛下去了。」三藏道：「娘子意美情佳，喜吃之甚，所以不及吐核，就下去了。」
行者在他肚裡，復了本相，叫聲：「師父，不要與他答嘴，老孫已得了手也。」三藏道：「徒弟方便著些。」妖精聽見道：「你和那個說話哩？」三藏道：「和我徒弟孫悟空說話哩。」妖精道：「孫悟空在那裡？」三藏道：「在你肚裡哩，卻才吃的那個紅桃子不是？」妖精慌了道：「罷了，罷了。這猴頭鑽在我肚裡，我是死也。孫行者，你千方百計的鑽在我肚裡怎的？」行者在裡邊恨道：「也不怎的，只是吃了你的六葉連肝肺，三毛七孔心，五臟都淘淨，弄做個梆子精。」妖精聽說，諕得魂飛魄散，戰戰兢兢的把唐僧抱住道：「長老啊，我只道：
夙世前緣繫赤繩，魚水相和兩意濃。不料鴛鴦今拆散，何期鸞鳳又西東。藍橋水漲難成事，佛廟煙沉嘉會空。著意一場今又別，何年與你再相逢！」
行者在他肚裡聽見說時，只怕長老慈心，又被他哄了，便就掄拳跳腳，支架子，理四平，幾乎把個皮袋兒搗破了。那妖精忍不得疼痛，倒在塵埃，半晌家不敢言語。行者見不言語，想是死了，卻把手略鬆一鬆。他又回過氣來，叫：「小的們在那裡？」原來那些小妖自進園門來，各人知趣，都不在一處，各自去採花鬥草，任意隨心耍子，讓那妖精與唐僧兩個自在敘情兒。忽聽得叫，卻才都跑將來。又見妖精倒在地上，面容改色，口裡哼哼的爬不動，連忙攙起，圍在一處道：「夫人，怎的不好？想是急心疼了？」妖精道：「不是，不是。你莫要問，我肚裡已有了人也。快把這和尚送出去，留我性命。」那些小妖真個都來扛擡。行者在肚裡叫道：「那個敢擡？要便是你自家獻我師父出去，出到外邊，我饒你命。」那怪精沒及奈何，只是惜命之心。急掙起來，把唐僧背在身上，拽開步，往外就走。小妖跟隨道：「老夫人，往那裡去？」妖精道：「留得五湖明月在，何愁沒處下金鉤？把這廝送出去，等我別尋一個頭兒罷。」
好妖精，一縱雲光，直到洞口。又聞得叮叮噹噹，兵刃亂響。三藏道：「徒弟，外面兵器響哩。」行者道：「是八戒揉鈀哩。你叫他一聲。」三藏便叫：「八戒。」八戒聽見道：「沙和尚，師父出來也。」二人掣開鈀、杖，妖精把唐僧馱出。咦！正是：
心猿裡應降邪怪，土木司門接聖僧。
畢竟不知那妖精性命如何，且聽下回分解。
English
The Maiden Seeks the Yang; The Primal Spirit Guards the Way
Bajie jumped down the mountain and found a small path. He followed it five or six li, and suddenly saw two women monsters drawing water at a well. How did he know they were women monsters? On their heads they wore bamboo-thread chignons a foot and two or three inches high, quite out of fashion. The Idiot came up close and called: "Demons!" The monsters flew into a rage at the word and said to one another: "What a hateful monk! We are no acquaintance of his, and never traded banter with him before—why does he call us demons?" In their anger the monsters whirled up their water-carrying poles and smashed away at his head.
The Idiot, weaponless, could not parry; he took several blows and ran up the hill clutching his head, crying: "Brother, let us go back—the demons are fierce." The Pilgrim said: "How fierce?" Bajie said: "Two woman demons were drawing water at a well in the vale. I called out to them once, and they knocked me three or four blows with their poles." The Pilgrim said: "What did you call them?" Bajie said: "I called them demons." The Pilgrim laughed: "The beating is too small by half." Bajie said: "Much obliged for your sympathy. My head is knocked into a lump, and he calls it small." The Pilgrim said: "Gentleness travels the whole world over; stiffness cannot move an inch. They are the demons of this place and we are monks from far away; though your whole body is hands, you must show some tenderness. Suppose you had gone calling them demons—would they have beaten you, or me? Courtesy comes first among men." Bajie said: "That I understand even less." The Pilgrim said: "You have eaten men in the mountains since your youth: do you know there are two kinds of wood?" Bajie said: "No. What kinds?" The Pilgrim said: "One is poplar, one is sandalwood. Poplar is soft of temper: a skillful craftsman takes it and carves a sacred image, or cuts a Tathagata, gilds it and powders it, inlays it with jade and flowers, and ten thousand people burn incense and bow before it, and it receives boundless blessings. Sandalwood is hard of temper: the oil press takes it for a pestle, hoops its head with iron, and hammers down on it with an iron mallet; because it was stiff, it suffers such torment." Bajie said: "Brother, if you had preached me that fine sermon sooner, I'd have been spared the beating." The Pilgrim said: "Go back and ask them plainly." Bajie said: "This time they will know me." The Pilgrim said: "Go changed." Bajie said: "Brother, suppose I do change—how then do I question them?" The Pilgrim said: "Changed, go up to them, make a bow, and see how old they are. If they are near our age, call them 'missy'; if older than we, call them 'granny.'" Bajie laughed: "What a fix—'granny' across all these miles of fields! What kin is there to claim?" The Pilgrim said: "It is no claiming of kin; we want to pump them. If they have the master, we can set to work; if it is not they, why should we spoil other business?" Bajie said: "Well said. I'll go again."
Good Idiot: he stuck his rake in his sash, went down into the vale, shook himself, and changed into a fat black monk. Waddling up to the monsters, he bowed very deep and cried: "Granny, your poor monk salutes you." The two were delighted: "This monk is a fine one—he knows how to bow, and how to give a title." They asked: "Elder, where do you come from?" Bajie said: "Where do I come from." They asked: "Where are you going?" He said: "Where am I going." They asked: "What is your name?" He answered: "What is my name." The monsters laughed: "The monk is fine enough, but he has no history; whatever is on his tongue is what he says." Bajie said: "Granny, why do you draw water?" The monster said: "Monk, you don't know: our old mistress tonight carried a Tang monk into the cave and means to entertain him. The water in our cave is not clean, so she sent the two of us to fetch this mingled water of yin and yang, and lay a banquet of fruit and vegetables, plain all, for the Tang monk to eat; this evening they are to be wed."
At this the Idiot whipped about and ran up the hill, crying: "Sha Monk, bring the luggage quickly—we'll divide it." Sha Monk said: "Second brother, why divide it now?" Bajie said: "Divide it, and you go back to the Flowing Sand River to eat men, I go to Gao Village to see my wife, brother goes to Mount Flower-Fruit to be called Sage, and the white dragon horse returns to the sea to be a dragon. The master is already wed inside this demon's cave; let each of us go his own way and mind his own trade." The Pilgrim said: "The Idiot talks nonsense again." Bajie said: "Your son talks nonsense, then. Those two water carriers just said a plain banquet is being laid for the Tang monk, to eat and be wed." The Pilgrim said: "The demon has the master shut in the cave; the master watches with all his eyes for us to save him, and you stand here talking like this." Bajie said: "How save him?" The Pilgrim said: "You two lead the horse and carry the load; we will follow those two woman monsters as a lure, trail them to their door, and fall on together."
So the Idiot had to go along. The Pilgrim tagged the two monsters from far off; deeper and deeper into the mountains, ten and twenty li—and suddenly they were gone. Bajie cried in alarm: "A daylight ghost has carried off the master!" The Pilgrim said: "Fine eyes you have, to spot their true forms so soon!" Bajie said: "The two were trudging along with their water and suddenly vanished—isn't that a daylight ghost?" The Pilgrim said: "They must have slipped into the cave. Wait while I look."
The Great Sage snapped open his fiery eyes and golden pupils and swept the mountain: indeed no movement anywhere. Only, before a sheer cliff, stood an ornamental gateway, delicate and pierced, hung with fine flowers, heaped with five colors, three tiers of roofs and four clustered columns. He came up with Bajie and Sha Monk to look: on it were six great characters—Sunken Void Mountain, Bottomless Cave. The Pilgrim said: "Brothers, the demon has set up a fine front here, but who knows which way her door opens?" Sha Monk said: "Not far, not far; look carefully." They turned to look: beneath the gateway, at the mountain's foot, lay a single great stone, ten-odd li around, and in its very middle a hole the size of a vat's mouth, polished smooth by climbing. Bajie said: "Brother, this is the demons' way in and out." The Pilgrim looked and said: "Strange! Since I took up guarding Tripitaka Tang—I hide nothing from you two—I have seen demons carry him off, but never a cave dwelling like this. Bajie, go down first and try it, see how deep it runs, so I can go in and save the master." Bajie shook his head: "Hard, too hard. Old Pig's body is lumpish; if my feet slipped and I hung on the way down, it might take me two or three years to reach bottom." The Pilgrim said: "Can it be so deep?" Bajie said: "Look." The Great Sage lay along the rim and peered carefully down—ah, deep! A good three hundred li around. He looked back: "Brothers, deep indeed." Bajie said: "Then you may as well go home; the master cannot be saved." The Pilgrim said: "What talk is that? Entertain no laziness, rise no slack heart. Set the luggage down and tether the horse to a pillar of the gateway. You take the rake, Sha Monk the staff, and bar the cave mouth; let me go in and scout. If the master is truly inside, I will club the demon out from within and run for the doorway, and you two will block it from without: aid from inside, joining from outside. Beat the fiend, and the master is saved." The two obeyed.
The Pilgrim gathered himself and leaped into the cave; beneath his feet colored clouds sprang out in ten thousand rays, and auspicious vapors warded him a thousand layers deep. In no time he reached the far depths, and there all was bright and clear—there was sunlight as elsewhere, and the sound of wind, and flowers, grasses, and fruit trees. The Pilgrim said with delight: "What a place! When your old Sun was born, heaven gave him the Water Curtain Cave; this too is a heaven of caverns, a blessed land." As he looked, another gate tower came in sight, double-eaved, ringed all about with pines and bamboo, with many dwellings inside. He thought: "This must be the demon's lodging. Let me go in and scout. But stay—if I go as I am, she'll know me. Better changed." He shook himself, pinched a spell, and became a tiny fly, and lightly perched on the gate tower to listen. There sat the demon enthroned in a grass pavilion; and her looks, beside the woman he had saved in the pine wood, the prisoner he had seized in the monastery, were quite another thing—far lovelier dressed:
Her cloud-black hair is coiled in a raven heap; she wears a green velvet flowered vest.Her pair of golden lilies bends just half an inch; her ten fingers rise like spring bamboo shoots.Her round powdered face is a silver basin; her vermilion lips, slippery cherries.Trim and straight her beauty stands—even Chang'e in the moon would smile on her.Today she has caught the scripture-seeking monk, and means to take her joy with him on one pillow.
The Pilgrim said nothing, and listened to what she would say. Presently her cherry lips parted, and she cried out gaily: "Little ones! Lay the plain banquet quickly; I and brother Tang monk will eat and be wed." The Pilgrim laughed to himself: "So it is true after all! I thought it was the Idiot babbling for sport. Let me fly in and look for the master, and see what his heart is worth. If she has already toyed him into motion, we might as well leave him here." He spread his wings and flew inside to look: there in the east corridor, behind red-lattice windows, light above and dark below, sat Tripitaka Tang.
The Pilgrim butted through a lattice eye, lit on the master's bald head, and called: "Master." Tripitaka knew the voice and cried: "Disciple, save my life!" The Pilgrim said: "Master, you are beyond help—the demon has laid a banquet and means to wed you. If a son or a daughter comes of it, they will be a monk's posterity too; what are you fretting about?" At this the elder ground his teeth: "Disciple, since I left Chang'an and took you in at the Two-Boundary Mountains and have come west all this way, in what hour did I touch meat? On what day did I harbor a wicked thought? Now this demon has seized me and demands a mate: if I lose the true yang, my body falls into the wheel of rebirth, beaten behind the Dark Mountain, never to turn over again forever." The Pilgrim laughed: "Don't swear oaths. If your heart is truly set on the Western Heaven and the scriptures, your old Sun will carry you out." Tripitaka said: "I have quite forgotten the way in." The Pilgrim said: "Never mind your forgetting. This cave is not like walking in and out a door: we came by drilling down from the top. Now that you are saved, we must drill up from the bottom. With high luck you strike the mouth of it and are out; with low luck you miss, and there are days of suffocation yet." Tripitaka, eyes brimming, said: "With such difficulty, what is to be done?" The Pilgrim said: "No matter, no matter. The demon will prepare wine for you; there is no help for it—drink a cup with her. Only have it poured fast, so the foam stands up in a blossom of joy; I will change into a gnat-fly and perch beneath the bubbles. If she swallows me in one gulp, I will pinch her heart and liver, tear her bowels apart, and kill the fiend; then you get free." Tripitaka said: "Disciple, if it must be so—yet that is not a thing to say." The Pilgrim said: "Go on being merciful and your life is finished. The demon is the root that harms men; why spare her?" Tripitaka said: "Very well, very well. Only—stay close to me." Truly:
So the Great Sage Sun guarded Tripitaka Tang fast;the scripture-seeking monk leaned wholly on the Handsome Monkey King.
Before master and disciple had done talking, the demon had everything ready; she came to the east corridor, unlocked the door, and called: "Elder." Tripitaka Tang dared not answer. She called again; again he dared not. Why did he not dare answer? One thought said: "Open the mouth and the spirit scatters; stir the tongue and strife is born." But another thought pressed on him: "If I play the mute and never open my lips, she may turn cruel and take my life on the spot." Truly the heart asked the mouth, caught between advance and retreat, and the mouth asked the heart after three turnings of forbearance. While he wavered the demon called once more: "Elder." Tripitaka Tang, driven to it, answered: "My lady—here." In speaking that one word the elder dropped a thousand pounds of flesh. Men say Tripitaka Tang was a monk of true heart, bound for the Western Heaven to worship Buddha and seek the scriptures—how could he exchange words with this woman demon? They do not know that this was the very hour of life and death, that sheer helplessness wrung the word from him; though the mouth answered, the heart desired nothing. The demon, hearing him answer, pushed the door open, helped Tripitaka Tang up, took his hand, pressed shoulder to shoulder and head to head, whispering ear to ear. Look at her—a thousand coaxing airs, ten thousand alluring graces. Who knew that Tripitaka's breast was brimming with trouble? The Pilgrim laughed in the dark: "My master is beguiled like this—I fear his heart may stir." Truly:
The true monk, beleaguered by the fiend, meets a lovely girl; the demon's grace is beyond all praise.Pale green brows part like willow leaves; a glowing red face sets off peach blossom.Embroidered shoes half show twin phoenix feet; the cloudy chignon coils high over raven temples.Smiling, hand in hand with the master—orchid and musk drift over his cassock.
The demon, linking Tripitaka's arm, came near the grass pavilion: "Elder, I have ordered a cup of wine; let us drink together." Tripitaka Tang said: "My lady, your poor monk never takes meat." The demon said: "I know you do not take meat; because the water in the cave is not clean, I specially sent to the mountaintop for pure water of yin and yang mingled, and had a banquet of fruit and vegetables, plain all, prepared, to make merry with you." Tripitaka Tang went in with her to look, and indeed saw this:
Over the doorway, embroidered knots of many colors; through the whole court, incense breathing from a gold lion censer. Set out were black lacquered tables inlaid with shell, and ebony bamboo-woven dishes. On the inlaid tables, rare delicacies; in the woven dishes, strange vegetarian fare. Crab apples, olives, lotus seeds, grapes, torreya nuts, crabapple pears, hazelnuts, pine nuts, lychees, longans, mountain chestnuts, water caltrops, jujubes, persimmons, walnuts, ginkgo nuts, kumquats, fragrant oranges—fruits such as the mountain yields; and the vegetables of the season, fresher still: bean curd, wheat gluten, wood ears, fresh bamboo shoots, mushrooms, fragrant fungi, Chinese yam, Solomon's seal. Stone-moss jelly and day-lily buds, fried and tossed in green oil; hyacinth beans and cowpea pods, dressed in cooked sauce; cucumbers and bottle gourds, ginkgo nuts and turnips. Spiral-peeled eggplant shaped like quail; seeded winter melon carved as square eggs. Taro stewed soft and tossed with sugar; white radish boiled plain and dressed with vinegar. Pepper and ginger, pungent, every dish a beauty; salt and mildness so blended that every flavor balances.
The demon put forth her sharp jade fingers, held out a shining gold cup brimming with fine wine, and offered it to Tripitaka Tang, crying: "Elder brother, sweet man, take a cup of the wine of love." Tripitaka, blushing, took the cup, poured a libation on the air, and silently prayed: "Guardians of the Law, all you devas; wardens of the five quarters; duty officers of the four watches: your disciple Chen Xuanzang, since leaving the Land of the East, has been guarded in secret by deities sent forth by the Bodhisattva Guanyin, bound for Thunderclap, to see Buddha and seek the scriptures; now on the road a demon has seized him and forces marriage, and hands him this cup of wine. If it is truly plain wine and your disciple drinks it against his will, he may still see Buddha and succeed; but if it is meat wine, it breaks your disciple's vows, and he sinks forever into the bitterness of rebirth." Now the Great Sage Sun, changed so light and small, hung behind the elder's ear like a whisperer at the ear: whatever was said, only Tripitaka heard it; no one else. He knew the master ordinarily liked plain wine made of grapes, and bade him drink the cup. The master, unable to refuse, drank; then quickly filled a cup to the brim and offered it back to the demon. And indeed the foam stood up in a blossom of joy. The Pilgrim, changed to a gnat-fly, gently flew beneath the blossom. The demon took the cup in hand but did not drink; she set it down and bowed twice to Tripitaka Tang, murmuring a few tender words in her soft, shy voice. Just as she raised the cup the blossom had scattered, and the insect showed. The demon could not tell it was the Pilgrim changed; taking it for a common gnat, she flicked it to the ground with her little finger.
Seeing the thing misfire, and judging he could not reach her belly this way, the Pilgrim changed into a hungry old hawk. Truly:
Jade talons, golden eyes, iron pinions; a heroic bearing, fierce spirit spiraling into cloud.Demon foxes and cunning rabbits bustle at his sight; over a thousand li of hills and rivers they scatter and hide.Hungry, he takes the wind and chases sparrows; gorged, he rides high, flat against heaven's gate.His old fists, steel-hard, wound men most; when fortune favors, even the highest blue seems too near.
Up he flew, spread his jade talons, and with a whack overturned the tables, smashing every dish of fruit and vegetable, every plate, pot, and cup; leaving Tripitaka Tang, he flew out of doors. The demon's heart and gall split with fright, and the master's very marrow went soft. Trembling, the demon clasped Tripitaka Tang: "Elder brother, where did that thing come from?" Tripitaka said: "Your poor monk does not know." The demon said: "I spent such pains laying this plain feast to make merry with you, and now this woolly-bodied brute flies in from who knows where and smashes my tableware." The little demons said: "Madam, smashed dishes could be borne, but the plain fare is all splashed into the dirt—how can it be used now?" Tripitaka knew perfectly well it was the Pilgrim's trick, but dared not say so. The demon said: "Little ones, I understand: it must be that heaven and earth cannot endure my holding the Tang monk prisoner, and so they sent down this creature. Sweep out the broken dishes and lay other wine and food—meat or plain, no matter. I will take Heaven for my matchmaker and Earth for my witness, and then wed the Tang monk." And she had the elder led back to sit in the east corridor—no more of that.
The Pilgrim flew out, showed his true form, came to the cave mouth, and called: "Open the door!" Bajie laughed: "Sha Monk, brother's back." The two threw their weapons wide. Out sprang the Pilgrim, and Bajie caught hold of him: "Any demon? Any master?" The Pilgrim said: "Yes, yes, yes." Bajie said: "Is the master suffering in there—tied or trussed? To be steamed or boiled?" The Pilgrim said: "Nothing of that sort; only a plain banquet is laid, and she means to do that thing with him." Bajie said: "You're in luck, in luck—did you drink the wedding-guest's wine?" The Pilgrim said: "Idiot, the master's very life is hardly safe—what wedding-guest's wine?" Bajie said: "How is it you came out so soon?" The Pilgrim told the whole story of finding Tripitaka Tang and the changes he had used, and added: "Brothers, no more wild fancies. The master is here, and this going in of mine will surely fetch him out."
He turned and went back inside, changed again into a fly, perched on the gate tower, and listened. The demon was panting with anger, giving her orders in the pavilion: "Little ones, meat or plain, bring it, and burn paper offerings; beg Heaven and Earth to be matchmaker and witness—the marriage shall be done." The Pilgrim heard and laughed to himself: "The creature has no scrap of shame—shutting a monk in her house to manage him in broad daylight. No hurry; let your old Sun go in and look further." With a whine he flew down under the east corridor: there sat the master inside, clear tears running down his cheeks. The Pilgrim drilled in, lit on his head, and called: "Master." The elder knew the voice, leaped up, and gnashed his teeth in wrath: "Ape! Other men are bold because the body houses the gall; your boldness is the gall housing the body. You flaunted your changes and smashed her dishes—what did that win? You have fired the creature's lust; now she will lay meat and plain together and have her will of me. What becomes of us?" The Pilgrim laughed to himself, apologetically: "Master, do not be vexed; there is a way to save you." Tripitaka Tang said: "Where is the way?" The Pilgrim said: "When I flew out just now I saw a garden behind. Coax her out to the garden for pleasure, and I will save you." Tripitaka Tang said: "How save me in the garden?" The Pilgrim said: "When you are in the garden, walk to the peach trees and stop. I will fly up on a peach branch and change into a red peach. When you ask for fruit, pick the red one first. The red one is I. She is sure to want one too—let her have the red one; you take the green. If she eats it in one bite, I am in her belly; I'll burst her skin-bag, tear her liver and bowels, kill her, and you go free." Tripitaka said: "If you have the power, fight her outright; why must you get into her belly?" The Pilgrim said: "Master, you don't see it. If her cave were easy to come and go, one might fight her; but the going is hard, the winding ways impassable. If we come to blows, her whole den, old and young together, would hang on even me—what then? Only by striking like this, one blow from within, can the thing be done clean for all of us." Tripitaka nodded and believed him, crying only: "Stay close to me." The Pilgrim said: "I know, I know—I am on your head."
When master and disciple had settled it, Tripitaka raised himself, gripped the lattice with both hands, and called: "My lady! My lady!" The demon heard and ran up smiling: "Sweet brother, what is it you want?" Tripitaka said: "My lady, since I left Chang'an and came west, never a day without mountains, never a day without rivers. The night before last I lodged at the Zhenhai Monastery and caught a bad cold; today the sweat has broken and I am somewhat better; and your great kindness has brought me into this immortal dwelling. But after sitting all day I feel dull again in mind and spirit. Could you take me somewhere to stroll a little, for change and pleasure?" The demon was overjoyed: "Sweet brother, that is a fine fancy; let us go play in the garden." She called: "Little ones! Bring the key, open the garden gate, sweep the paths." The demons all ran to open and tidy.
The demon opened the lattice and led Tripitaka Tang out. Look at her troop of little demons, all oiled hair and powdered faces, willowy and trim, bustling and crowding, going with Tripitaka Tang straight to the garden. A monk for you: amid silks and gauze no harm in him, deaf and dumb in a thicket of brocade. Had his heart not been iron-cast toward Buddha, he was the second wine-and-lust commoner who could never have fetched the scriptures. When the whole company reached the garden gate, the demon murmured low and sweet: "Sweet brother, playing here truly eases the heart and scatters care." Tripitaka Tang took her hand, and they entered the garden together; he looked up—and a fine place it was. Behold:
Winding paths, strewn thick with gray moss; secluded latticed windows, everywhere darkly curtained with embroidered blinds. A light breeze beginning to stir unrolls, fluttering, Shu brocade and Wu gauze; a fine rain just ended reveals, tender and glistening, skin of ice and substance of jade. The sun blazes on fresh apricots, red as a fairy drying her rainbow robes; the moon shines on plantain leaves, green as Taizhen swaying her feather fan. On the four sides of the white wall, ten thousand willows and warbling orioles; around the idle pavilions, a court full of crab-apple blossoms and flitting butterflies. And there were the Holding-Fragrance Pavilion, the Green-Moth Pavilion, the Sobering-Up Pavilion, the Lovesick Pavilion, tier upon tier, shutters rolled, red curtains caught on hooks hung with silk tassels; and the Sour-Allaying Pavilion, the Plain-Draped Pavilion, the Painted-Brow Pavilion, the Four-Rains Pavilion, each one commanding, its lacquered plaque inscribed in bird-seal characters. Look at the Crane-Bathing Pool, the Cup-Washing Pool, the Moon-Delighting Pool, the Tassel-Washing Pool, duckweed and green algae flashing with golden scales; and the Ink-Flower Studio, the Rare-Chest Studio, the Pleasure-Fitting Studio, the Cloud-Admiring Studio, jade dippers and jasper goblets afloat with green-ant wine. About pools and pavilions stood Lake Tai stones, purple quartz stones, parrot-alighting stones, Brocade-River stones, with tiger-whisker sweet flags planted green; east and west of the studios rose wooden artificial hills, Kingfisher-Screen Hill, Whistling-Wind Hill, Jade-Fungus Hill, phoenix-tail bamboo growing in clumps everywhere. Rose trellis by rose trellis, close beside the swing frame, all like a brocade canopy with gauze curtains; pine-and-cypress pavilions and magnolia pavilions, facing the Wood-Fragrance Pavilion, like jasper ramparts hung with embroidered drapery. Peony borders and peony thickets, reds and purples vying in bloom; the silk-tree terrace and the jasmine railing, year after year putting on fresh charms. Purple michelia dripping dew, fit for the painter's brush; scarlet hibiscus burning the sky, begging to be inscribed and sung. For scenery, do not boast of the Lang Garden or Penglai; for fragrance, count no more the Yao yellow and the Wei purple. Come the third month, at the idle grass games, the garden would lack only the jade flower.
The elder, arm in arm with the demon, strolled the garden, admiring flowers without number, past pavilion after pavilion, truly entering finer and finer scenery. Suddenly he raised his head: they were at the edge of the peach grove. The Pilgrim pinched the master's head, and the elder understood. The Pilgrim flew up onto a peach branch, shook himself, and changed into a red peach, red indeed beyond resisting. The elder said to the demon: "My lady, the flowers are fragrant in your garden and the fruit is ripe on the bough. The flowers fragrant, the bees vie to gather; the fruit ripe, the birds contend to pilfer. Why then are the peaches on this tree some green and some red?" The demon laughed: "Without yin and yang in heaven, sun and moon would give no light; without yin and yang in earth, grass and trees would not grow; without yin and yang in man, there would be no dividing of male and female. Of the fruit on this tree, what faces the sun and is baked in its light ripens first, and so is red; what stands in the shade without sun is still unripe, and so is green: such is the reason of yin and yang." Tripitaka said: "I thank you for the teaching, my lady; your poor monk truly did not know." He reached forward and picked a red peach. The demon too picked a green one. Tripitaka bowed and held out the red peach to the demon: "My lady, you love the color; pray eat this red peach, and give me the green one." The demon truly swapped, and secretly rejoiced: "What a monk—he is truly a true man; one day of wedlock not yet begun, and already such tender care." So merrily the demon did the honors with Tripitaka Tang. This Tripitaka Tang took the green peach and ate. The demon, joyfully keeping him company, set her teeth in the red peach; her vermilion lips parted, her silver teeth showed—and before she could bite down, Sun Wukong, in his great haste, tumbled head over heels down her throat, straight into her belly. Frightened, the demon said to Tripitaka: "Elder, what a dangerous fruit this is: it would not let me bite it, but rolled straight down!" Tripitaka said: "My lady, fruit newly out of the garden is eaten greedily, and so it went down fast." The demon said: "I had not even spat the pit, and it shot down." Tripitaka said: "My lady, your relish was so fine, you were eating it with such joy, that the pit had no time—it was down before you knew."
Inside her belly the Pilgrim recovered his true form and called: "Master, don't bandy words with her; your old Sun has got his hold." Tripitaka said: "Disciple, be merciful." The demon heard: "Who are you talking to?" Tripitaka said: "To my disciple Sun Wukong." The demon said: "Where is Sun Wukong?" Tripitaka said: "In your belly—was it not that red peach you just ate?" The demon panicked: "It is over, it is over! This monkey-head has drilled into my belly—I am a dead woman. Sun Wukong, by every trick under heaven you have drilled into my belly—what do you want?" From within the Pilgrim said savagely: "Nothing much. Only to eat up your six-leaf lungs with the liver, your three-furrowed seven-gated heart, rinse all five viscera clean, and make of you a clapper-ghost." At this the demon's souls fled and her spirit scattered; trembling, she clasped Tripitaka Tang: "Elder, I thought only that:
In a former life the red thread bound us; fish and water mingled, and both hearts ran deep.Who thought the mandarin ducks would now be parted, or that phoenix mates would fly off east and west?The water rises at Blue Bridge—the tryst fails; the temple smoke sinks low—the glad meeting comes to nothing.A meeting sought with all my heart, and now goodbye again—in what year shall I meet you once more?"
Hearing this from inside her belly, the Pilgrim feared the master's tender heart might be beguiled again; so he swung his fists and kicked his feet, struck stance after stance, squared his fours, and all but burst the skin-bag. The demon, past bearing the pain, fell to the dust, and for a long while dared not utter a sound. The Pilgrim, hearing no sound, thought her dead, and loosened his grip a little. She came back to her breath and cried: "Where are my little ones?" It turned out that the little demons, ever since entering the garden gate, had each known his place, none staying near; each had gone picking flowers and pulling grasses, playing as the fancy took them, leaving the demon and Tripitaka Tang two to their tender talk. At the cry they all came running, and seeing the demon fallen on the ground, her face changed, moaning and unable to rise, they hurried to raise her and crowded about: "Madam, what ails you? Could it be a sudden stitch of the heart?" The demon said: "No, no. Ask nothing—there is a man inside my belly. Carry this monk out quickly, and save my life." The little demons truly came to carry him. From inside the Pilgrim called: "Who dares lift a hand? Only this: you yourself deliver my master outside, and out of doors I spare your life." The fiend, at her wits' end, had only her love of life. She scrambled up in haste, took Tripitaka Tang on her back, and strode for the gate. The little demons followed: "Mistress, where are you going?" The demon said: "So long as the bright moon remains over the five lakes, why worry where to drop the golden hook? I will hand this fellow out, and look for another opening."
Good demon: with one bound of cloud-light she was at the cave mouth. And now came the clatter and clang of weapons. Tripitaka said: "Disciple, weapons are clashing outside." The Pilgrim said: "That is Bajie brandishing his rake. Call him once." Tripitaka called: "Bajie!" Bajie heard: "Sha Monk, the master is coming out!" The two threw rake and staff wide, and the demon carried Tripitaka Tang out on her back. Ah! Truly:
The mind-ape, aiding from within, brings down the wicked demon;wood and earth, holding the gate, receive the holy monk.
What would become of the demon—life or death? Listen to the next chapter to find out.
Chapter 83
Traditional Chinese
第八十三回 心猿識得丹頭 姹女還歸本性
卻說三藏著妖精送出洞外，沙和尚近前問曰：「師父出來，師兄何在？」八戒道：「他有算計，必定貼換師父出來也。」三藏用手指著妖精道：「你師兄在他肚裡哩。」八戒笑道：「腌臢殺人。在肚裡做甚？出來罷。」行者在裡邊叫道：「張開口，等我出來。」那怪真個把口張開。行者變得小小的，𧿼在咽喉之內，正欲出來，又恐他無理來咬，即將鐵棒取出，吹口仙氣，叫：「變！」變作個棗核釘兒，撐住他的上腭子，把身一縱，跳出口外，就把鐵棒順手帶出，把腰一躬，還是原身法像，舉起棒來就打；那妖精也隨手取出兩口寶劍，叮噹架住。兩個在山頭上這場好殺：
雙舞劍飛當面架，金箍棒起照頭來。一個是天生猴屬心猿體，一個是地產精靈姹女骸。他兩個，恨沖懷，喜處生仇大會垓。那個要取元陽成配偶，這個要戰純陰結聖胎。棒舉一天寒霧漫，劍迎滿地黑塵篩。因長老，拜如來，恨苦相爭顯大才。水火不投母道損，陰陽難合各分開。兩家鬥罷多時節，地動山搖樹木摧。
八戒見他們賭鬥，口裡絮絮叨叨，返恨行者，轉身對沙僧道：「兄弟，師兄胡纏。才子在他肚裡，掄起拳來，送他一個滿肚紅，巴開肚皮鑽出來，卻不了帳？怎麼又從他口裡出來，卻與他爭戰，讓他這等猖狂？」沙僧道：「正是。卻也虧了師兄深洞中救出師父，返又與妖精廝戰。且請師父自家坐著，我和你各持兵器，助助大哥，打倒妖精去來。」八戒擺手道：「不不不，他有神通，我們不濟。」沙僧道：「說那裡話，都是大家有益之事，雖說不濟，卻也放屁添風。」
那獃子一時興發，掣了釘鈀，叫聲：「去來。」他兩個不顧師父，一齊駕風趕上，舉釘鈀，使寶杖，望妖精亂打。那妖精戰行者一個已是不能，又見他二人，怎生抵敵，急回頭，抽身就走。行者喝道：「兄弟們趕上。」那妖精見他們趕得緊，即將右腳上花鞋脫下來，吹口仙氣，念個咒語，叫：「變！」即變作本身模樣，使兩口劍舞將來；將身一幌，化一陣清風，徑直回去。這番也只說戰他們不過，顧命而回，豈知又有這般樣事！也是三藏災星未退，他到洞門前牌樓下，卻見唐僧在那裡獨坐，他就近前一把抱住，搶了行李，咬斷韁繩，連人和馬，復又攝將進去不題。
且說八戒閃個空，一鈀把妖精打落地，乃是一隻花鞋。行者看見道：「你這兩個獃子，看著師父罷了，誰要你來幫甚麼功？」八戒道：「沙和尚，如何麼？我說莫來。這猴子好的有些夾腦風，我們替他降了妖怪，返落得他生報怨。」行者道：「在那裡降了妖怪？那妖怪昨日與我戰時，使了一個遺鞋計哄了。你們走了，不知師父如何，我們快去看看。」
三人急回來，果然沒了師父，連行李、白馬一並無蹤。慌得個八戒兩頭亂跑，沙僧前後跟尋，孫大聖亦心焦性燥。正尋覓處，只見那路傍邊斜軃著半截兒韁繩。他一把拿起，止不住眼中流淚，放聲叫道：「師父啊，我去時辭別人和馬，回來只見這些繩。」正是那：見鞍思俊馬，滴淚想親人。八戒見他垂淚，不禁仰天大笑。行者罵道：「你這個夯貨，又是要散火哩？」八戒又笑道：「哥啊，不是這話，師父一定又被妖精攝進洞去了。常言道：『事無三不成。』你進洞兩遭了，再進去一遭，管情救出師父來也。」行者揩了眼淚道：「也罷，到此地位，勢不容己，我還進去。你兩個沒了行李、馬匹耽心，卻好生把守洞口。」
好大聖，即轉身跳入裡面，不施變化，就將本身法相。真個是：
古怪別腮心裡強，自小為怪神力壯。高低面賽馬鞍鞽，眼放金光如火亮。渾身毛硬似鋼針，虎皮裙繫明花響。上天撞散萬雲飛，下海混起千層浪。當天倚力打天王，擋退十萬八千將。官封大聖美猴精，手中慣使金箍棒。今日西天任顯能，復來洞內扶三藏。
你看他停住雲光，徑到了妖精宅外。見那門樓門關了，不分好歹，掄鐵棒一下打開，闖將進去。那裡還靜悄悄，全無人跡。東廊下不見唐僧。亭子上桌椅，與各處家火，一件也無。原來他的洞裡週圍有三百餘里，妖精窠穴甚多。前番攝唐僧在此，被行者尋著；今番攝了，又怕行者來尋，當時搬了，不知去向。惱得這行者跌腳搥胸，放聲高叫道：「師父啊，你是個晦氣轉成的唐三藏，災殃鑄就的取經僧。噫！這條路且是走熟了，如何不在？卻教老孫那裡尋找也？」正自吆喝爆燥之間，忽聞得一陣香風撲鼻，他回了性道：「這香煙是從後面飄出，想是在後頭哩。」拽開步，提著鐵棒，走將進去看時，也不見動靜。只見有三間倒坐兒，近後壁卻鋪一張龍吞口雕漆供桌，桌上有一個大流金香爐，爐內有香煙馥郁。那上面供養著一個大金字牌，牌上寫著「尊父李天王之位」；略次些兒，寫著「尊兄哪吒三太子位」。行者見了，滿心歡喜，也不去搜妖怪，找唐僧，把鐵棒捻作個繡花針兒，揌在耳朵裡，掄開手，把那牌子並香爐拿將起來，返雲光，徑出門去。至洞口，唏唏哈哈，笑聲不絕。
八戒、沙僧聽見，掣放洞口，迎著行者道：「哥哥這等歡喜，想是救出師父也？」行者笑道：「不消我們救，只問這牌子要人。」八戒道：「哥啊，這牌子不是妖精，又不會說話，怎麼問他要人？」行者放在地下道：「你們看。」沙僧近前看時，上寫著「尊父李天王之位」、「尊兄哪吒三太子位」。沙僧道：「此意何也？」行者道：「這是那妖精家供養的。我闖入他住居之所，見人物俱無，惟有此牌。想是李天王之女，三太子之妹，思凡下界，假扮妖邪，將我師父攝去。不問他要人，卻問誰要？你兩個且在此把守，等老孫執此牌位，徑上天堂玉帝前告個御狀，教天王爺兒們還我師父。」八戒道：「哥啊，常言道：『告人死罪得死罪。』須是理順，方可為之。況御狀又豈是可輕易告的？你且與我說，怎的告他？」行者笑道：「我有主張：我把這牌位、香爐做個證見，另外再備紙狀兒。」八戒道：「狀兒上怎麼寫？你且念念我聽。」行者道：
「告狀人孫悟空，年甲在牒，係東土唐朝西天取經僧唐三藏徒弟。告為假妖攝陷人口事：今有托塔天王李靖同男哪吒太子，閨門不謹，走出親女，在下方陷空山無底洞變化妖邪，迷害人命無數。今將吾師攝陷曲邃之所，渺無尋處。若不狀告，切思伊父子不仁，故縱女氏成精害眾。伏乞憐准，行拘至案，收邪救師，明正其罪，深為恩便。有此上告。」
八戒、沙僧聞其言，十分歡喜道：「哥啊，告的有理，必得上風。切須早來；稍遲恐妖精傷了師父性命。」行者道：「我快，我快，多時飯熟，少時茶滾就回。」
好大聖，執著這牌位、香爐，將身一縱，駕祥雲，直至南天門外。時有把天門的大力天王與護國天王見了行者，一個個都控背躬身，不敢攔阻，讓他進去。直至通明殿下，有張、葛、許、丘四大天師迎面作禮道：「大聖何來？」行者道：「有紙狀兒，要告兩個人哩。」天師吃驚道：「這個賴皮，不知要告那個？」無奈，將他引入靈霄殿下啟奏，蒙旨宣進。行者將牌位、香爐放下，朝上禮畢，將狀子呈上。葛仙翁接了，鋪在御案。玉帝從頭看了，見這等這等，即將原狀批作聖旨，宣西方長庚太白金星領旨，到雲樓宮宣托塔李天王見駕。行者上前奏道：「望天主好生懲治；不然，又別生事端。」玉帝又吩咐：「原告也去。」行者道：「老孫也去？」四天師道：「萬歲已出了旨意，你可同金星去來。」
行者真個隨著金星，縱雲頭，早至雲樓宮。原來是天王住宅，號雲樓宮。金星見宮門首有個童子侍立。那童子認得金星，即入裡報道：「太白金星老爺來了。」天王遂出迎迓。又見金星捧著旨意，即命焚香。及轉身，又見行者跟入，天王即又作怒。你道他作怒為何？當年行者大鬧天宮時，玉帝曾封天王為降魔大元帥，封哪吒太子為三壇海會之神，帥領天兵，收降行者，屢戰不能取勝。還是五百年前敗陣的仇氣，有些惱他，故此作怒。他且忍不住道：「老長庚，你賫得是甚麼旨意？」金星道：「是孫大聖告你的狀子。」那天王本是煩惱，聽見說個「告」字，一發雷霆大怒道：「他告我怎的？」金星道：「告你假妖攝陷人口事。你焚了香，請自家開讀。」那天王氣呼呼的設了香案，望空謝恩。拜畢，展開旨意看了，原來是這般這般，如此如此，恨得他手撲著香案道：「這個猴頭，他也錯告我了。」金星道：「且息怒。現有牌位、香爐在御前作證，說是你親女哩。」天王道：「我止有三個兒子，一個女兒。大小兒名金吒，侍奉如來，做前部護法；二小兒名木叉，在南海隨觀世音做徒弟；三小兒名哪吒，在我身邊，早晚隨朝護駕。一女年方七歲，名貞英，人事尚未省得，如何會做妖精？不信，抱出來你看。這猴頭著實無禮。且莫說我是天上元勛，封受先斬後奏之職，就是下界小民，也不可誣告。律云：『誣告加三等。』」叫手下：「將縛妖索把這猴頭綑了。」那庭下擺列著巨靈神、魚肚將、藥叉雄帥，一擁上前，把行者綑了。金星道：「李天王莫闖禍啊。我在御前同他領旨意來宣你的人，你那索兒頗重，一時綑壞他，閣氣。」天王道：「金星啊，似他這等詐偽告擾，怎該容他？你且坐下，待我取砍妖刀砍了這個猴頭，然後與你見駕回旨。」金星見他取刀，心驚膽戰，對行者道：「你幹事差了。御狀可是輕易告的？你也不訪的實，似這般亂弄，傷其性命，怎生是好？」行者全然不懼，笑吟吟的道：「老官兒放心，一些沒事。老孫的買賣，原是這等做，一定先輸後贏。」
說不了，天王掄過刀來，望行者劈頭就砍。早有那三太子趕上前，將斬妖劍架住，叫道：「父王息怒。」天王大驚失色。
噫！父見子以劍架刀，就當喝退，怎麼返大驚失色？原來天王生此子時，他左手掌上有個「哪」字，右手掌上有個「吒」字，故名哪吒。這太子三朝兒就下海淨身闖禍，踏倒水晶宮，捉住蛟龍要抽筋為絛子。天王知道，恐生後患，欲殺之。哪吒奮怒，將刀在手，割肉還母，剔骨還父，還了父精母血。一點靈魂，徑到西方極樂世界告佛。佛正與眾菩薩講經，只聞得幢幡寶蓋有人叫道：「救命！」佛慧眼一看，知是哪吒之魂，即將碧藕為骨，荷葉為衣，念動起死回生真言，哪吒遂得了性命。運用神力，法降九十六洞妖魔，神通廣大。後來要殺天王，報那剔骨之仇。天王無奈，告求我佛如來。如來以和為尚，賜他一座玲瓏剔透舍利子如意黃金寶塔。那塔上層層有佛，豔豔光明。喚哪吒以佛為父，解釋了冤仇。所以稱為托塔李天王者，此也。今日因閑在家，未曾托著那塔，恐哪吒有報仇之意，故嚇個大驚失色。
卻即回手，向塔座上取了黃金寶塔，托在手間，問哪吒道：「孩兒，你以劍架住我刀，有何話說？」哪吒棄劍叩頭道：「父王，是有女兒在下界哩。」天王道：「孩兒，我只生了你姊妹四個，那裡又有個女兒哩？」哪吒道：「父王忘了？那女兒原是個妖精。三百年前成怪，在靈山偷食了如來的香花寶燭，如來差我父子天兵，將他拿住。拿住時，只該打死，如來吩咐道：『積水養魚終不釣，深山喂鹿望長生。』當時饒了他性命。積此恩念，拜父王為父，拜孩兒為兄，在下方供設牌位，侍奉香火。不期他又成精，陷害唐僧，卻被孫行者搜尋到巢穴之間，將牌位拿來，就做名告了御狀。此是結拜之恩女，非我同胞之親妹也。」天王聞言，悚然驚訝道：「孩兒，我實忘了。他叫做甚麼名字？」太子道：「他有三個名字：他的本身出處，喚做金鼻白毛老鼠精；因偷香花寶燭，改名喚做半截觀音；如今饒他下界，又改了，喚做地湧夫人是也。」
天王卻才省悟，放下寶塔，便親手來解行者。行者就放起刁來道：「那個敢解我？要便連繩兒擡去見駕，老孫的官事才贏。」慌得天王手軟，太子無言，眾家將委委而退。那大聖打滾撒賴，只要天王去見駕。天王無計可施，哀求金星說個方便。金星道：「古人云：『萬事從寬。』你幹事忒緊了些兒，就把他綑住，又要殺他。這猴子是個有名的賴皮，你如今教我怎的處？若論你令郎講起來，雖是恩女，不是親女，卻也晚親義重，不拘怎生折辨，你也有個罪名。」天王道：「老星怎說個方便，就沒罪了。」金星道：「我也要和解你們，卻只是無情可說。」天王道：「你把那奏招安授官銜的事，說說他也罷了。」真個金星上前，將手摸著行者道：「大聖，看我薄面，解了繩好去見駕。」行者道：「老官兒，不用解，我會滾法，一路滾就滾到也。」金星笑道：「你這猴忒恁寡情。我昔日也曾有些恩義兒到你，我這些些事兒，就不依我？」行者道：「你與我有甚恩義？」金星道：「你當年在花果山為怪，伏虎降龍，強消死籍，聚群妖大肆猖狂，上天欲要擒你，也是老身力奏，降旨招安，把你宣上天堂，封你做弼馬溫。你吃了玉帝仙酒，後又招安，也是老身力奏，封你做『齊天大聖』。你又不守本分，偷桃盜酒，竊老君之丹，如此如此，才得個無滅無生。若不是我，你如何得到今日？」行者道：「古人說得好：『死了莫與老頭兒同墓。』乾淨會揭挑人。我也只是做弼馬溫，鬧天宮罷了，再無甚大事。也罷，也罷，看你老人家面皮，還教他自己來解。」天王才敢向前，解了縛，請行者著衣上坐，一一上前施禮。
行者朝了金星道：「老官兒，何如？我說先輸後贏，買賣兒原是這等做。快催他去見駕，莫誤了我的師父。」金星道：「莫忙，弄了這一會，也吃鍾茶兒去。」行者道：「你吃他的茶，受他的私，賣放犯人，輕慢聖旨，你得何罪？」金星道：「不吃茶，不吃茶。連我也賴將起來了。李天王，快走，快走。」天王那裡敢去，怕他沒的說做有的，放起刁來，口裡胡說亂道，怎生與他折辨？沒奈何，又央金星，教說方便。金星道：「我有一句話兒，你可依我？」行者道：「繩綑刀砍之事，我也通看你面，還有甚話？你說，你說。說得好，就依你；說得不好，莫怪。」金星道：「一日官事十日打。你告了御狀，說妖精是天王的女兒，天王說不是，你兩個只管在御前折辨，反復不已。我說天上一日，下界就是一年。這一年之間，那妖精把你師父陷在洞中，莫說成親，若有個喜花下兒子，也生了一個小和尚兒，卻不誤了大事？」行者低頭想道：「是啊，我離八戒、沙僧，只說多時飯熟、少時茶滾就回，今已弄了這半會，卻不遲了？老官兒，既依你說，這旨意如何回繳？」金星道：「教李天王點兵，同你下去降妖，我去回旨。」行者道：「你怎麼樣回？」金星道：「我只說原告脫逃，被告免提。」行者笑道：「好啊，我倒看你面情罷了，你倒說我脫逃。教他點兵在南天門外等我，我即和你回旨繳狀去。」天王害怕道：「他這一去，若有言語，是臣背君也。」行者道：「你把老孫當甚麼樣人？我也是個大丈夫，『一言既出，駟馬難追』，豈又有污言頂你？」天王即謝了行者。行者與金星回旨。天王點起本部天兵，徑出南天門外。
金星與行者回見玉帝道：「陷唐僧者，乃金鼻白毛老鼠成精，假設天王父子牌位。天王知之，已點兵收怪去了，望天尊赦罪。」玉帝已知此情，降天恩免究。行者即返雲光，到南天門外，見天王、太子佈列天兵等候。噫！那些神將風滾滾，霧騰騰，接住大聖，一齊墜下雲頭，早到了陷空山上。
八戒、沙僧眼巴巴正等，只見天兵與行者來了。獃子迎著天王施禮道：「累及，累及。」天王道：「天蓬元帥，你卻不知。只因我父子受他一炷香，致令妖精無理，困了你師父。來遲莫怪。這個山就是陷空山了？但不知他的洞門還向那邊開？」行者道：「我這條路且是走熟了，只是這個洞叫做個無底洞，周圍有三百餘里，妖精窠穴甚多。前番我師父在那兩滴水的門樓裡，今番靜悄悄，鬼影也沒個，不知又搬在何處去也。」天王道：「任他設盡千般計，難脫天羅地網中。到洞門前再作道理。」大家就行。咦！約有十餘里，就到了那大石邊。行者指那缸口大的門兒道：「兀的便是也。」天王道：「『不入虎穴，安得虎子。』誰敢當先？」行者道：「我當先。」三太子道：「我奉旨降妖，我當先。」那獃子便莽撞起來，高聲叫道：「當頭還要我老豬。」天王道：「不須囉噪，但依我分擺：孫大聖和太子同領著兵將下去，我們三人在口上把守，做個裡應外合，教他上天無路，入地無門，才顯些些手段。」眾人都答應了一聲：「是。」
你看那行者和三太子領了兵將，望洞裡只是一溜。駕起雲光，擡頭一望，果然好個洞啊：
依舊雙輪日月，照般一望山川。珠淵玉井暖弢煙。更有許多堪羨。疊疊朱樓畫閣，嶷嶷赤壁青田。三春楊柳九秋蓮。兀的洞天罕見。
頃刻間，停住了雲光，徑到那妖精舊宅。挨門兒搜尋，吆吆喝喝，一重又一重，一處又一處，把那三百里地，草都踏光了，那見個妖精？那見個三藏？都只說：「這孽畜一定是早出了這洞，遠遠去哩。」那曉得他在那東南黑角落上，望下去，另有個小洞。洞裡一重小小門，一間矮矮屋，盆栽了幾種花，簷傍著數竿竹，黑氣氳氳，暗香馥馥。老怪攝了三藏，搬在這裡，逼住成親。只說行者再也找不著，誰知他命合該休。那些小怪在裡面，一個個嚌嚌嘈嘈，挨挨簇簇。中間有個大膽些的，伸起頸來，望洞外略看一看，一頭撞著個天兵，一聲嚷道：「在這裡！」那行者惱起性來，捻著金箍棒，一下闖將進去。那裡邊窄小，窩著一窟妖精。三太子縱起天兵，一齊擁上，一個個那裡去躲？
行者尋著唐僧，和那龍馬，和那行李。那老怪尋思無路，看著哪吒太子，只是磕頭求命。太子道：「這是玉旨來拿你，不當小可。我父子只為受了一炷香，險些兒和尚拖木頭──做出了寺。」啈聲天兵，取下縛妖索，把那些妖精都綑了。老怪也少不得吃場苦楚。返雲光，一齊出洞。行者口裡嘻嘻嗄嗄。天王掣開洞口，迎著行者道：「今番卻見你師父也。」行者道：「多謝了，多謝了。」就引三藏拜謝天王，次及太子。沙僧、八戒只是要碎剮那老精，天王道：「他是奉玉旨拿的，輕易不得，我們還要去回旨哩。」
一邊天王同三太子領著天兵神將，押住妖精，去奏天曹，聽候發落；一邊行者擁著唐僧，沙僧收拾行李，八戒攏馬，請唐僧騎馬，齊上大路。這正是：
割斷絲蘿乾金海，打開玉鎖出樊籠。
畢竟不知前去何如，且聽下回分解。
English
The Mind-Ape Recognizes the Elixir Seed; The Maiden Returns to Her True Nature
Tripitaka was carried out of the cave by the demon, and Sha Monk came up asking: "The master is out—but where is senior brother?" Bajie said: "He has a scheme; he must have traded himself for the master." Tripitaka pointed at the demon: "Your senior brother is inside her belly." Bajie laughed: "Filthy beyond bearing! What business has he in a belly? Come out!" From within the Pilgrim called: "Open your mouth, and let me come out." The demon truly opened her mouth. The Pilgrim made himself very small and perched in her throat; about to come out, he feared she might snap at him unfairly, so he took out the iron staff, blew a breath of immortal air, and cried: "Change!" It became a jujube-pit pin, braced against her upper palate; he gave a bound, jumped out of her mouth, carried the iron staff along in passing, bowed his waist, and stood there in his own form and features; he raised the staff to strike. The demon likewise drew her two precious swords and parried with a clang. The two of them fought a fine battle on the mountaintop:
Two pairs of swords fly, parrying face to face; the gold-banded staff rises, aiming at the head.One is a monkey-born creature, the mind-ape's body; one is an earth-bred spirit, the maiden's frame.The two of them, hate flooding their breasts—enmity born where joy had been, a great muster on the plain.She would take the primal yang to make her mate; he would fight pure yin and crush its holy embryo.The staff swings up—one sky of cold fog spreads; the swords answer—black dust sifts over all the ground.All for the elder, bound to bow before Buddha—hate and pain locked in battle, each showing his great gift.Water and fire do not mix, and the way of the mother suffers; yin and yang will not join, and each must part.The pair fought long; the earth quaked, the mountains shook, and trees went down.
Bajie, watching them fight, muttered away, his resentment turning on the Pilgrim, and said to Sha Monk: "Brother, senior brother muddles things. Just now, inside her belly, he might have swung his fists and given her a bellyful of red, burst through the skin and come out—and done with it. Why come out by her mouth and give her battle, letting her rave on like this?" Sha Monk said: "True. Still, it is to senior brother's credit that he brought the master out of the deep cave—and now he fights the demon again. Let the master sit by himself; you and I, weapons in hand, will help big brother, and knock the demon down." Bajie waved his hand: "No, no, no. He has his powers; we are no use." Sha Monk said: "What talk! This is every man's business; and though we are no use, we can at least add a fart's worth of wind."
The Idiot's blood warmed on the spot; he pulled his rake, crying: "On!" The two, forgetting the master, rode the wind together and came up, rake and staff rising, hammering away at the demon. Against the Pilgrim alone she could already not hold her own; seeing these two more, how could she withstand them? She whipped about and fled. The Pilgrim roared: "Brothers, after her!" The demon, hard pressed, slipped off the flowered shoe on her right foot, blew a breath of immortal air, pronounced a spell, and cried: "Change!" It took her own likeness, whirling the two swords; her body flickered, turned into a gust of clear wind, and headed straight home. This time too she meant only that, beaten, she had fled for her life—but who knew what a business was waiting! It was also that Tripitaka's baleful star had not yet set: she came to the gateway before her cave door and there saw Tripitaka Tang sitting alone. She ran up, threw her arms round him, seized the luggage, gnawed through the reins, and carried off man and horse into the cave once more—no more of that.
Bajie, dodging into an opening, brought his rake down and knocked the demon to the ground—a flowered shoe. The Pilgrim saw it and said: "You two idiots, you had only to watch the master—who asked you to come claiming credit?" Bajie said: "Sha Monk, what did I say? I said don't come. The monkey has a touch of brain-fever: we beat his demon for him, and get complaints for our pay." The Pilgrim said: "And where did you beat any demon? Yesterday, when that demon fought me, she played a shoe-dropping trick and gulled me. But come—no telling how the master fares; let us hurry and look."
The three hurried back: sure enough the master was gone, and with him the luggage and the white horse, all vanished without trace. Bajie ran this way and that in panic; Sha Monk searched behind and before; the Great Sage Sun's heart burned and his temper frayed. As they searched they saw half a rein hanging aslant by the roadside. He snatched it up, and tears streamed from his eyes as he cried aloud: "Master! When I went I bade farewell to men and horse; coming back I find only this rope." Truly it was: at the saddle he thinks of the gallant horse; drop by drop he weeps for the dear one. Seeing him weep, Bajie could not help laughing up at the sky. The Pilgrim cursed: "You lout! Off to scatter again?" Bajie laughed again: "Brother, not so. The demon must have carried the master into the cave again. The old saying goes: 'Nothing succeeds till the third try.' You have gone into the cave twice; go in once more, and I warrant you bring the master out." The Pilgrim wiped his eyes: "Very well. Come to this pass, there is no help for it—I will go in again. You two have lost your luggage and your horse to worry over; guard the cave mouth well."
The Great Sage turned and leaped inside, using no disguise at all, but his own true form and features. Truly:
Quirky of jaw and jutting of cheek, strong at heart;a demon from childhood, mighty in godlike strength.His face, high and low, outdoes a saddle's curve;his eyes flash golden light, bright as fire.His body's hair is stiff as steel needles;his tiger-skin kilt rings with jingling bright flowers.Up to heaven he dashed and scattered ten thousand clouds;into the sea he plunged and churned a thousand waves.In heaven's face, on sheer strength, he hammered the Heavenly Kingsand beat back a hundred and eight thousand generals.Invested Great Sage, the handsome monkey spirit,in his hand the gold-banded staff, wielded by long habit.Today he lets his powers loose in the west,and comes back into the cave to raise up Tripitaka.
He checked his cloud-light and came straight to the demon's dwelling. The gate of the gate tower was shut; without more ado he whirled the iron staff and knocked it open at a blow, and burst in. All within was hushed; no trace of anyone. No Tripitaka Tang under the east corridor; in the pavilion, tables and chairs, and the household stuff everywhere—nothing at all. It turned out her cave ran three hundred li around, and the demon had many dens. The first time she carried Tripitaka Tang here, the Pilgrim found her; this time, carrying him off again, she feared the Pilgrim would come searching, and moved at once, away no one knew where. Rage made the Pilgrim stamp his feet and beat his breast, crying aloud: "Master! You are a Tripitaka Tang spun out of ill luck, a scripture-seeking monk cast in calamity! Ah! This road I know like my own hand—how can you not be here? Where is your old Sun to look?" As he stormed and fumed, a wave of fragrant wind suddenly struck his nose. He came to himself: "That perfume drifts from the back; she must be somewhere behind." He strode in, iron staff in hand, and looked: still no movement. He saw three rooms built back to front, and against the rear wall a carved-lacquer altar table with a dragon-mouth border, and on it a great gilded censer, its incense breathing rich; above it stood a large gold-lettered tablet reading "Seat of my honored father, Heavenly King Li," and, a little lower, "Seat of my honored brother, Crown Prince Nezha." At the sight the Pilgrim's heart leaped with joy; he gave up hunting the demon and hunting Tripitaka Tang, twisted his iron staff into an embroidery needle and tucked it in his ear, gathered up tablet and censer in his arms, turned his cloud-light, and went straight out of the door. At the cave mouth he chuckled and crowed without end.
Hearing him, Bajie and Sha Monk left the cave mouth and came to meet him: "Brother, so merry—you must have saved the master?" The Pilgrim laughed: "No need for us to save him; we will ask this tablet for the man." Bajie said: "Brother, the tablet is no demon and cannot speak—how will you ask it for a man?" The Pilgrim set it on the ground: "Look." Sha Monk came close and read: "Seat of my honored father, Heavenly King Li" and "Seat of my honored brother, Crown Prince Nezha." Sha Monk said: "What does it mean?" The Pilgrim said: "This is what the demon's household enshrines. I burst into her dwelling and found no one, only this tablet. She must be the daughter of Heavenly King Li, sister of the Third Prince, who yearned for the world of men, came down from heaven, disguised herself a demon, and carried off my master. If I do not demand the man of them, of whom shall I demand him? You two keep watch here; your old Sun, tablet in hand, will go straight up to heaven and lay the imperial complaint before the Jade Emperor, and make the Heavenly King and his son give me back my master." Bajie said: "Brother, the old saying goes: 'He who sues a man of death may die for it.' The case must be sound before you act; and when was an imperial complaint ever lightly brought? Tell me—how will you accuse him?" The Pilgrim laughed: "I have my plan: this tablet and censer shall be my witnesses, and I will draw up a written charge besides." Bajie said: "What will the charge say? Read it to me." The Pilgrim said:
Your plaintiff, Sun Wukong, of age as entered on the register, disciple of Tripitaka Tang, the monk of Tang in the Land of the East who seeks scriptures in the Western Heaven, brings suit in the matter of a false demon seizing and imprisoning a man: Li Jing, Heavenly King Pagoda Bearer, together with his son Crown Prince Nezha, kept not strict their women's quarters; their own daughter got out, and in the world below, at Sunken Void Mountain's Bottomless Cave, she has transformed herself into a demon, beguiling and destroying lives beyond count. Now she has seized my master and hidden him in some winding recess past all finding. If I do not lodge complaint, I hold it that father and son, unkind, have knowingly let their daughter become a fiend to harm the multitude. I humbly beg your compassion to grant the writ, summon them to the bench, take the wicked and rescue my master, and let the law plainly fix their guilt; this would be deep and gracious favor. On these grounds I bring my suit.
Bajie and Sha Monk heard him out with great delight: "Brother, the suit is well grounded; you are sure to win. But come back soon; a little late, and the demon may take the master's life." The Pilgrim said: "I am quick, I am quick—the time rice takes to cook, the time tea takes to boil, and I am back."
The Great Sage, tablet and censer in hand, gathered himself, rose on propitious clouds, and flew straight to the Southern Gate of Heaven. There the Heavenly King of Mighty Strength and the Heavenly King of the Guarded Nation, who kept the gate, saw the Pilgrim, bowed with clasped hands, dared not bar him, and let him through. He came to the Hall of Translucent Light, where the four great Celestial Masters—Zhang, Ge, Xu, and Qiu—met him with courtesies: "Great Sage, where do you come from?" The Pilgrim said: "I have a written charge, and mean to sue two persons." The Celestial Masters were startled: "This rogue—whom can he mean to sue?" Helpless, they led him to the Hall of Numinous Clouds and memorialized, and by decree he was summoned in. The Pilgrim set down the tablet and censer, paid his courtesies facing the throne, and presented the charge. Immortal Ge took it and spread it on the imperial desk. The Jade Emperor read it through from the first line, saw it was thus and so, annotated the original charge into an edict, and decreed that the Gold Star of Venus, the Evening Star of the west, bear the decree to Cloud-Roost Palace and summon Pagoda-Bearer Heavenly King Li to appear before the throne. The Pilgrim came forward: "I beg Your Majesty to punish him well; otherwise new trouble will breed." The Jade Emperor further ordered: "The plaintiff goes too." The Pilgrim said: "Your old Sun goes too?" The four Celestial Masters said: "His Majesty has issued the decree; go along with the Gold Star."
The Pilgrim truly followed the Gold Star, riding the cloud tops, and soon reached Cloud-Roost Palace—the Heavenly King's residence, named Cloud-Roost Palace. At the palace gate stood a page in attendance. The page knew the Gold Star and ran in to announce: "The Gold Star of Venus, my lord, has come." The Heavenly King came out to receive him, and seeing him bear the imperial decree, bade incense be burned. Turning, he saw the Pilgrim following him in—and his anger rose. And why was he angry? When the Pilgrim wrought havoc in heaven long ago, the Jade Emperor had made the Heavenly King great marshal for subduing demons and Nezha the prince god of the Triple Altar and the Sea Assembly, commanding the heavenly host to take and subdue the Pilgrim; battle after battle, they could not win. The grudge of that defeat five hundred years before still rankled somewhat, and so he was wroth. He could not hold back: "Old Evening Star, what decree do you bring?" The Gold Star said: "A charge that Sun the Great Sage has brought against you." The Heavenly King, already vexed, at the word "charge" thundered into towering rage: "What has he to charge me with?" The Gold Star said: "A false demon seizing and imprisoning a man. Burn your incense and open the decree yourself." Fuming, the Heavenly King set the incense table and thanked heaven with his face to the sky; the rites done, he unfolded the decree and read—thus and so, such and such—and in his rage smote the incense table with his hand: "This monkey-head has wronged me with a false charge!" The Gold Star said: "Calm your wrath. The tablet and the censer stand as evidence before the throne; they say she is your own daughter." The Heavenly King said: "I have but three sons and one daughter. My eldest son Jinzha serves the Tathagata as vanguard guardian of the Law; my second son Muzha is with Guanyin in the Southern Sea as her disciple; my third son Nezha is at my side, morning and evening guarding the throne. One daughter, seven years old, named Zhenying, who does not yet know right from left—how could she play the demon? If you will not believe me, I will have her carried out for you to see. This monkey-head is past all manners. Not to speak of my rank as a pillar of heaven, holding the office of beheading first and reporting after—even a common man below may not be falsely accused. The law says: 'A false charge adds three degrees of penalty.'" He called to his men: "Bind this monkey-head with the demon-binding cord." In the court stood the Giant Spirit God, the Fish-Belly General, and the yaksa captains; they swarmed forward and bound the Pilgrim. The Gold Star said: "Heavenly King Li, do not bring disaster on yourself! I stood before the throne and took the decree with him to summon you; that cord of yours is heavy—if it injures him in the binding, it will be an ugly business." The Heavenly King said: "Gold Star, with such fraudulent, vexatious suing, why should he be suffered? Sit you down; let me take the demon-cleaving blade, cut down this monkey-head, and then go with you to the throne and return the decree." At the sight of the blade the Gold Star's heart quaked, and he said to the Pilgrim: "You have botched the business. When was an imperial complaint a light thing? You did not first make sure; to blunder about like this and lose your life—what is to be done?" The Pilgrim, utterly unafraid, said smiling: "Old gentleman, be at ease; nothing will come of it. Your old Sun's trade is always done this way: lose first, win after."
Before the words were out, the Heavenly King whirled the blade and hacked at the Pilgrim's head. But the Third Prince sprang forward and caught the demon-cleaving sword upon it, crying: "Father King, calm your wrath." The Heavenly King went white with terror.
Ah! A father, seeing his son bar his blade with a sword, should cry him back—why turn white with terror? It was because when this son was born there was on his left palm the character "Na" and on his right palm the character "Zha," and so he was named Nezha. Three days out of the cradle the prince went down to the sea to bathe and kicked up trouble: he trod down the Crystal Palace and seized the flood dragon, meaning to strip its sinews for a sash. When the Heavenly King learned it, fearing harm to come, he meant to kill him. Nezha, in furious anger, took the blade, cut the flesh from his bones to return it to his mother, and pared the bones to return them to his father, restoring the essence of his father and the blood of his mother; and his one drop of soul flew straight to the World of Bliss in the west to complain to Buddha. Buddha was preaching to the assembled bodhisattvas when a voice cried from among the banners and canopies: "Save my life!" Buddha's wise eye saw at once it was the soul of Nezha; he took a green lotus root for his bones and lotus leaves for his raiment, pronounced the true word that raises the dead to life, and Nezha had his life again. He exercised his godlike strength and by his art subdued the demons of ninety-six caves, vast in his powers. Later he would have killed the Heavenly King, to pay for the paring of his bones. The Heavenly King, helpless, begged our Buddha the Tathagata. The Tathagata held peace highest, and gave him a delicately pierced precious pagoda of yellow gold with wish-granting relics; on its every tier sat Buddhas, ablaze with light. He bade Nezha take Buddha for father, and the feud was dissolved. Hence the name Pagoda-Bearer Heavenly King Li. Today, at leisure at home, he had not taken up that pagoda; dreading Nezha's thought of revenge, he blanched with terror.
He swung back at once, took the golden pagoda from its stand, held it on his palm, and asked Nezha: "Child, you bar my blade with your sword—what have you to say?" Nezha dropped his sword and knocked his head: "Father King, there is a daughter of yours in the world below." The Heavenly King said: "Child, I have begotten but the four of you, brothers and sister—where should another daughter come from?" Nezha said: "Has my father forgotten? That daughter was first a demon. Three hundred years ago she became a monster and stole and ate the incense flowers and precious candles of the Tathagata at Vulture Peak; the Tathagata sent my father and me with the heavenly host, and we took her. Taken, she should have been beaten to death outright, but the Tathagata said: 'Impound the water and nurse the fish, yet never angle; feed the deer in the deep mountains, in hope of long life.' So her life was spared. Gathering up that debt of kindness, she worshipped my father as father and me as brother, and set up tablets below in the world of men, serving them with incense. Who knew she would become a fiend again and work her harm on Tripitaka Tang—until Sun the Pilgrim searched out her lair, carried off the tablets, and entered an imperial charge on the strength of them. She is a daughter bound by sworn kindness, not a sister born of our own mother." At this the Heavenly King, startled out of himself, said: "Child, I had truly forgotten. What is she called?" The prince said: "She has three names. By her original stock she is called the Golden-Nosed White-Furred Rat Spirit; because she stole the incense flowers and precious candles, her name was changed to the Half-Bodied Guanyin; and now, pardoned to the world below, she has changed it again, and is called the Lady Earth-Borne."
Then the Heavenly King came to his senses, set down the pagoda, and came in person to untie the Pilgrim. The Pilgrim played his trick on the spot: "Who dares untie me? Carry me to the throne, rope and all; only then is your old Sun's lawsuit won." The Heavenly King's hands went weak with fright; the prince had no word; the generals drew back sheepishly. The Great Sage rolled on the ground playing the rogue, and would have the Heavenly King before the throne. The Heavenly King, at his wits' end, begged the Gold Star to speak a good word. The Gold Star said: "The ancients say: 'In all things, leniency.' You went at it too hard: bound him, and would have killed him. This monkey is a notorious rogue; how do you now have me settle it? By your son's own telling, though she is a daughter of kindness and not of blood, still the tie is late-made but weighty; however the matter is argued, some guilt sticks to you." The Heavenly King said: "Old Star, find the word that clears me of guilt." The Gold Star said: "I would gladly make peace between you, but there is no case to plead." The Heavenly King said: "Then tell him of the time you memorialized for my amnesty and my rank—that may serve." The Gold Star truly came forward, laid his hand on the Pilgrim, and said: "Great Sage, for my poor sake let the rope be untied, and let us to the throne." The Pilgrim said: "Old gentleman, no need to untie; I know the art of rolling—I can roll there on the spot." The Gold Star laughed: "You monkey, how grudging! I did you some kindness once; will you refuse me in this trifle?" The Pilgrim said: "What kindness did you ever do me?" The Gold Star said: "When you played the demon on Mount Flower-Fruit, taming tigers and subduing dragons, striking your name from the ledger of the dead by force and gathering your goblin host in open defiance, and heaven would have taken you by force—it was this old body that memorialized, won the decree of amnesty, summoned you up to heaven, and had you made Bimawen, Keeper of the Heavenly Horses. When you had drunk the Jade Emperor's immortal wine, and amnesty was moved again, it was again this old body that memorialized, and you were titled Great Sage Equal to Heaven. Then you would not keep your place: stole the peaches, filched the wine, purloined the elixir of the Supreme Lord Lao—thus and thus, till you came to be beyond death and birth. If not for me, how had you come to this day?" The Pilgrim said: "The ancients said it well: 'When dead, never share a grave with an old man'—nothing so neat at picking a man's scabs. I only played Bimawen and wrecked the Heavenly Palace, nothing more. Well, well—out of regard for your old face, let him come untie me himself." Only then did the Heavenly King dare step forward, untied the cords, begged the Pilgrim to put on his robes and take the seat of honor, and came up one by one to salute him.
The Pilgrim bowed to the Gold Star: "Old gentleman, how is it? I said lose first, win after—that is how the trade is done. Hurry him to the throne; do not cost me my master." The Gold Star said: "No hurry. After all this stir, let us at least have a cup of tea." The Pilgrim said: "Drink his tea, take his bribes, smuggle the prisoner loose, slight the sacred decree—what is your guilt then?" The Gold Star said: "No tea, no tea! Now I am tarred with the same stick. Heavenly King Li, quick, quick!" The Heavenly King dared not go: fearing the rogue would make something out of nothing, babble and rave—how could he argue with him? Helpless, he begged the Gold Star again to speak him fair. The Gold Star said: "I have one word—will you take it from me?" The Pilgrim said: "The rope and the blade—I let both pass for your sake. What more? Speak, speak. If it is good, I take it; if not, blame yourself." The Gold Star said: "One day in court is ten days of pleading. You have entered an imperial charge that the demon is the Heavenly King's daughter; the Heavenly King says she is not; the two of you would wrangle before the throne without end. Now I say: one day in heaven is a year in the world below. In this year, with your master trapped in her cave—never mind the wedding—if she came to her joyful blossom and bore a son, there would be a young monk running about the cave: would that not spoil the great affair?" The Pilgrim bowed his head and thought: "So it is. I left Bajie and Sha Monk saying the time rice takes to cook, the time tea takes to boil; and already half this while is spent—am I not late? Old gentleman, I take your word; but how is the decree to be answered?" The Gold Star said: "Let Heavenly King Li muster his troops and go down with you to subdue the demon; I will return the decree." The Pilgrim said: "How will you answer?" The Gold Star said: "I shall only say the plaintiff has fled, and the defendant need not be brought." The Pilgrim laughed: "Well done! I showed you regard, and you have me a runaway. Have him muster his troops and wait outside the Southern Gate of Heaven; I will go with you to return the decree and close the suit." The Heavenly King said in fear: "If he goes down and talks me crooked, it is a servant betraying his lord." The Pilgrim said: "What sort of man do you take your old Sun for? I too am a man of my word: 'Once the word is out, four horses cannot chase it back.' Would I foul my mouth against you?" The Heavenly King thanked the Pilgrim, who with the Gold Star went to return the decree; and the Heavenly King mustered the troops of his own command and marched straight out the Southern Gate of Heaven.
The Gold Star and the Pilgrim returned and saw the Jade Emperor: "He who trapped Tripitaka Tang is a golden-nosed white-furred rat grown into a demon, who set up false tablets to the Heavenly King and his son. The Heavenly King knows it now, has mustered his troops, and is gone to take the monster; I beg Your Majesty to pardon all." The Jade Emperor, already informed, let his grace descend and dropped the case. The Pilgrim turned his cloud-light, came out the Southern Gate of Heaven, and found the Heavenly King and the prince arraying the heavenly host in wait. Ah! Those god generals, wind rolling and mist billowing, met the Great Sage, and all together dropped down through the clouds, and soon were on Sunken Void Mountain.
Bajie and Sha Monk, watching with all their eyes, saw the heavenly host and the Pilgrim come. The Idiot met the Heavenly King with a bow: "We have troubled you, troubled you." The Heavenly King said: "Marshal Tianpeng, you did not know: because my son and I received one stick of her incense, the demon grew lawless and trapped your master. Forgive my coming late. Is this Sunken Void Mountain? But which way does her cave door open?" The Pilgrim said: "This road I know like my own hand; only the cave is called the Bottomless Cave, three hundred li around, with many demon dens. Last time my master was in the double-eaved gate tower; this time all is hushed, not a ghost's shadow—who knows where she has moved to now." The Heavenly King said: "Let her contrive a thousand schemes; she cannot slip the net of heaven spread upon earth. At the cave door we will see." All moved forward. Ah! Some ten-odd li, and they came to the great stone. The Pilgrim pointed at the vat-mouthed opening: "There it is." The Heavenly King said: "'If you do not enter the tiger's den, how shall you get the tiger's cub?' Who goes first?" The Pilgrim said: "I go first." The Third Prince said: "I bear the decree to subdue the demon; I go first." The Idiot grew forward and bawled: "For the van, there is still old Pig!" The Heavenly King said: "No dinning. Follow my dispositions: the Great Sage Sun and the prince lead the troops and generals down into the cave; we three hold the mouth—a joining from within and without—so that she finds no road to heaven and no door into earth; then you shall see a little of the art." All answered with one voice: "Yes!"
See the Pilgrim and the Third Prince, troops and generals behind them, streaming down into the cave, riding the cloud-light; they raised their eyes and looked—indeed, what a cave:
As ever, the twin wheels of sun and moon shine over a whole prospect of hills and streams.Pearl-depths and jade wells breathe warm veils of smoke.And much besides to be envied.Range on range of crimson towers and painted chambers; lofty red cliffs and green fields.Spring's willows and autumn's ninth-month lotus.Rare indeed, such a heaven of caverns!
In an instant they stayed the cloud-light and came to the demon's old dwelling. They searched from door to door, shouting as they went, one ring after another, one place after another, trampling the grass flat over all the three hundred li—and where was the demon? Where was Tripitaka? They all said: "The evil beast must have left this cave long since and gone far away." Who knew she was in a black corner of the southeast: look down, and there was another small cave. In the cave a little inner door, one low room, a few flowers in pots, a few bamboo stems by the eaves, black vapor thick, hidden fragrance rich. The old demon, carrying off Tripitaka, had moved here, to press the marriage upon him. She thought the Pilgrim would never find it—but his fate was fixed for ruin. The little demons within, jawing and jostling, huddled in crowds. One bolder than the rest stretched up his neck for a peek out of the cave and butted head-on into a heavenly soldier, who shouted: "Here they are!" The Pilgrim's wrath flared; he gripped the gold-banded staff and burst in at a stroke. The place was narrow; a whole den of demons crouched within. The Third Prince loosed the heavenly host, and they swarmed in together—where could they hide?
The Pilgrim found Tripitaka Tang, and the dragon horse, and the luggage. The old demon, no way left her, could only knock her head before Prince Nezha, begging for life. The prince said: "It is by the Jade Decree you are taken—no small matter. We father and sons, over one stick of her incense, came within an inch of dragging the beam—making a whole matter of the temple." He cried to the soldiers to bring the demon-binding cord and bind the demons, every one. The old demon too had a taste of suffering in store. They turned the cloud-light and all came out of the cave together, the Pilgrim chuckling and cackling. The Heavenly King opened the way at the cave mouth and met him: "This time you see your master." The Pilgrim said: "Many thanks, many thanks." He led Tripitaka to bow and thank the Heavenly King, and next the prince. But Sha Monk and Bajie wanted only to carve the old fiend to pieces. The Heavenly King said: "She is taken under the Jade Decree; she may not be touched lightly. We must go up and return the decree."
One way, the Heavenly King and the Third Prince led the heavenly host and god generals, guarding the demon off to memorialize the courts of heaven and await judgment; the other way, the Pilgrim gathered up Tripitaka Tang, Sha Monk packed the luggage, Bajie brought up the horse, they begged the Tang monk to mount, and all took the great road together. And this was truly:
Cut the silk-vine bonds, and dry the golden sea;open the jade lock, and out of the cage.
What would come of it as they went on? Listen to the next chapter to find out.
Chapter 84
Traditional Chinese
第八十四回 難滅伽持圓大覺 法王成正體天然
話說唐三藏固住元陽，出離了煙花苦套。隨行者投西前進，不覺夏時。正值那薰風初動，梅雨絲絲，好光景：
冉冉綠陰密，風輕燕引雛。新荷翻沼面，修竹漸扶蘇。芳草連天碧，山花遍地鋪。溪邊蒲插劍，榴火壯行圖。
師徒四眾，耽炎受熱，正行處，忽見那路傍有兩行高柳，柳陰中走出一個老母，右手下攙著一個小孩兒，對唐僧高叫道：「和尚，不要走了，快早兒撥馬東回，進西去都是死路。」諕得個三藏跳下馬來，打個問訊道：「老菩薩，古人云：『海闊從魚躍，天空任鳥飛。』怎麼西進便沒路了？」那老母用手朝西指道：「那裡去有五六里遠近，乃是滅法國。那國王前生那世裡結下冤仇，今世裡無端造罪。二年前許下一個羅天大願，要殺一萬個和尚。這兩年陸陸續續，殺夠了九千九百九十六個無名和尚，只要等四個有名的和尚，湊成一萬，好做圓滿哩。你們去，若到城中，都是送命王菩薩。」三藏聞言，心中害怕，戰兢兢的道：「老菩薩，深感盛情，感謝不盡。但請問可有不進城的方便路兒？我貧僧轉過去罷。」那老母笑道：「轉不過去，轉不過去。只除是會飛的，就過去了。」八戒在傍邊賣嘴道：「媽媽兒莫說黑話，我們都是會飛的。」
行者火眼金睛，其實認得好歹：那老母攙著孩兒，原是觀音菩薩與善財童子。慌得倒身下拜，叫道：「菩薩，弟子失迎，失迎。」那菩薩一朵祥雲，輕輕駕起。嚇得個唐長老立身無地，只情跪著磕頭；八戒、沙僧也慌跪下，朝天禮拜。一時間，祥雲縹緲，徑回南海而去。
行者起來，扶著師父道：「請起來，菩薩已回寶山也。」三藏起來道：「悟空，你既認得是菩薩，何不早說？」行者笑道：「你還問話不了，我即下拜，怎麼還是不早哩？」八戒、沙僧對行者道：「感蒙菩薩指示，前邊必是滅法國，要殺和尚，我等怎生奈何？」行者道：「獃子休怕。我們曾遭著那毒魔狠怪，虎穴龍潭，更不曾傷損；此間乃是一國凡人，有何懼哉？只奈這裡不是住處，天色將晚，且有鄉村人家，上城買賣回來的，看見我們是和尚，嚷出名去，不當穩便。且引師父找下大路，尋個僻靜之處，卻好商議。」真個三藏依言，一行都閃下路來，到一個坑坎之下坐定。行者道：「兄弟，你兩個好生保守師父，待老孫變化了，去那城中看看，尋一條僻路，連夜去也。」三藏叮囑道：「徒弟啊，莫當小可，王法不容，你須仔細。」行者笑道：「放心，放心。老孫自有道理。」
好大聖，話畢，將身一縱，唿哨的跳在空中。怪哉：
上面無繩扯，下頭沒棍撐。一般同父母，他便骨頭輕。
佇立在雲端裡，往下觀看。只見那城中喜氣沖融，祥光蕩漾。行者道：「好個去處，為何滅法？」看一會，漸漸天昏，又見那：
十字街燈光燦爛，九重殿香藹鐘鳴。七點皎星照碧漢，八方客旅卸行蹤。六軍營，隱隱的畫角才吹；五鼓樓，點點的銅壺初滴。四邊宿霧昏昏，三市寒煙藹藹。兩兩夫妻歸繡幙，一輪明月上東方。
他想著：「我要下去，到街坊打看路逕，這般個嘴臉，撞見人，必定說是和尚。等我變一變了。」捻著訣，念動真言，搖身一變，變做個撲燈蛾兒：
形細翼磽輕巧，滅燈撲燭投明。本來面目化生成。腐草中間靈應。每愛炎光觸燄，忙忙飛繞無停。紫衣香翅趕流螢。最喜夜深風靜。
但見他翩翩翻翻，飛向六街三市，傍房簷，近屋角。正行時，忽見那隅頭拐角上一彎子人家，家家門首掛著個燈籠兒。他道：「這人家過元宵哩，怎麼挨排兒都點燈籠？」他硬硬翅，飛近前來，仔細觀看，正當中一家子，方燈籠上寫著「安歇往來商賈」六字，下面又寫著「王小二店」四字。行者才知是開飯店的。又伸頭打一看，看見有八九個人，都吃了晚飯，寬了衣服，卸了頭巾，洗了腳手，各各上床睡了。行者暗喜道：「師父過得去了。」你道他怎麼就知過得去？他要起個不良之心，等那些人睡著，要偷他的衣服、頭巾，裝做俗人進城。
噫！有這般不遂意的事：正思忖處，只見那小二走向前，吩咐：「列位官人，仔細些，我這裡君子小人不同，各人的衣物、行李都要小心著。」你想那在外做買賣的人，那樣不仔細？又聽得店家吩咐，越發謹慎。他都爬起來道：「主人家說得有理，我們走路的人辛苦，只怕睡著，急忙不醒，一時失所，奈何？你將這衣服、頭巾、搭聯都收進去，待天將明，交付與我們起身。」那王小二真個把些衣物之類，盡情都搬進他屋裡去了。行者性急，展開翅，就飛入裡面，丁在一個頭巾架上。又見王小二去門首摘了燈籠，放下吊搭，關了門窗，卻才進房，脫衣睡下。那王小二有個婆子，帶了兩個孩子，哇哇聒噪，急忙不睡。那婆子又拿了一件破衣，補補納納，也不見睡。
行者暗想道：「若等這婆子睡了下手，卻不誤了師父？」又恐更深，城門閉了，他就忍不住，飛下去，望燈上一撲。真是：捨身投火焰，焦額探殘生。那盞燈早已息了。他又搖身一變，變作個老鼠，嗔嗔哇哇的叫了兩聲，跳下來，拿著衣服、頭巾，往外就走。那婆子慌慌張張的道：「老頭子，不好了，夜耗子成精也。」行者聞言，又弄手段，攔著門，厲聲高叫道：「王小二，莫聽你婆子胡說。我不是夜耗子成精。明人不做暗事，吾乃齊天大聖臨凡，保唐僧往西天取經。你這國王無道，特來借此衣冠，裝扮我師父。一時過了城去，就便送還。」那王小二聽言，一轂轆爬起來，黑天摸地，又是著忙的人，撈著褲子當衫子，左穿也穿不上，右套也套不上。
那大聖使個攝法，早已駕雲出去。復翻身，徑至路下坑坎邊前。三藏見星光月皎，探身凝望，見是行者來至近前，即開口叫道：「徒弟，可過得滅法國麼？」行者上前放下衣物道：「師父，要過滅法國，和尚做不成。」八戒道：「哥，你勒掯那個哩？不做和尚也容易，只消半年不剃頭，就長出毛來也。」行者道：「那裡等得半年？眼下就都要做俗人哩。」那獃子慌了道：「但你說話，通不察理。我們如今都是和尚，眼下要做俗人，卻怎麼戴得頭巾？就是邊兒勒住，也沒收頂繩處。」三藏喝道：「不要打花，且幹正事。端的何如？」行者道：「師父，他這城池，我已看了，雖是國王無道殺僧，卻倒是個真天子，城上有祥光喜氣。城中的街道，我也認得。這裡的鄉談，我也省得，會說。卻才在飯店內借了這幾件衣服、頭巾，我們且扮作俗人，進城去借了宿，至四更天就起來，教店家安排了齋吃。捱到五更時候，挨城門而去，奔大路西行。就有人撞見扯住，也好折辨：只說是上邦欽差的，滅法王不敢阻滯，放我們來的。」沙僧道：「師兄處的最當，且依他行。」
真個長老無奈，脫了褊衫，去了僧帽，穿了俗人的衣服，戴了頭巾。沙僧也換了。八戒的頭大，戴不得巾兒，被行者取了些針線，把頭巾扯開兩頂，縫做一頂，與他搭在頭上；揀件寬大的衣服，與他穿了。然後自家也換上一套道：「列位，這一去，把『師父』、『徒弟』四個字兒且收起。」八戒道：「除了此四字，怎的稱呼？」行者道：「都要做弟兄稱呼：師父叫做唐大官兒，你叫做朱三官兒，沙僧叫做沙四官兒，我叫做孫二官兒。但到店中，你們切休言語，只讓我一個開口答話。等他問甚麼買賣，只說是販馬的客人，把這白馬做個樣子。說我們是十弟兄，我四個先來賃店房賣馬。那店家必然款待我們，我們受用了，臨行時，等我拾塊瓦查兒，變塊銀子謝他，卻就走路。」長老無奈，只得曲從。
四眾忙忙的牽馬挑擔，跑過那邊。此處是個太平境界，入更時分，尚未關門，徑直進去。行到王小二店門首，只聽得裡邊叫哩。有的說：「我不見了頭巾。」有的說：「我不見了衣服。」行者只推不知，引著他們，往斜對門一家安歇。那家子還未收燈籠，即近門叫道：「店家，可有閑房兒，我們安歇？」那裡邊有個婦人答應道：「有有有，請官人們上樓。」說不了，就有一個漢子來牽馬，行者把馬兒遞與牽進去。他引著師父，從燈影兒後面，徑上樓門，那樓上有方便的桌椅。推開窗格，映月光齊齊坐下。只見有人點上燈來，行者攔門，一口吹息道：「這般月亮不用燈。」
那人才下去，又一個丫鬟拿四碗清茶，行者接住。樓下又走上一個婦人來，約有五十七八歲的模樣，一直上樓，站在傍邊。問道：「列位客官，那裡來的？有甚寶貨？」行者道：「我們是北方來的，有幾匹粗馬販賣。」那婦人道：「販馬的客人尚還小。」行者道：「這一位是唐大官，這一位是朱三官，這一位是沙四官，我學生是孫二官。」婦人笑道：「異姓。」行者道：「正是異姓同居：我們共有十個弟兄，我四個先來賃店房打火；還有六個在城外借歇，領著一群馬，因天晚不好進城。待我們賃了房子，明早都進來。只等賣了馬才回。」那婦人道：「一群有多少馬？」行者道：「大小有百十匹兒，都像我這個馬的身子，卻只是毛片不一。」婦人笑道：「孫二官人誠然是個客綱客紀。早是來到舍下，第二個人家也不敢留你。我舍下院落寬闊，槽劄齊備，草料又有，憑你幾百匹馬都養得下。卻一件：我舍下在此開店多年，也有個賤名。先夫姓趙，不幸去世久矣。我喚做趙寡婦店。我店裡三樣兒待客。如今先小人，後君子，先把房錢講定後，好算帳。」行者道：「說得是。你府上是那三樣待客？常言道：『貨有高低三等價，客無遠近一般看。』你怎麼說三樣待客？你可試說說我聽。」趙寡婦道：「我這裡是上、中、下三樣。上樣者，五果五菜的筵席，獅仙斗糖桌面，二位一張，請小娘兒來陪唱陪歇，每位該銀五錢，連房錢在內。」行者笑道：「相應啊，我那裡五錢銀子還不夠請小娘兒哩。」寡婦又道：「中樣者，合盤桌兒，只是水果、熱酒，篩來憑自家猜枚行令，不用小娘兒，每位只該二錢銀子。」行者道：「一發相應。下樣兒怎麼？」婦人道：「不敢在尊客面前說。」行者道：「也說說無妨，我們好揀相應的幹。」婦人道：「下樣者，沒人伏侍，鍋裡有方便的飯，憑他怎麼吃；吃飽了，拿個草兒，打個地鋪，方便處睡覺。天光時，憑賜幾文飯錢，決不爭競。」八戒聽說道：「造化，造化！老朱的買賣到了！等我看著鍋吃飽了飯，灶門前睡他娘！」行者道：「兄弟，說那裡話？你我在江湖上，那裡不賺幾兩銀子？把上樣的安排將來。」
那婦人滿心歡喜，即叫：「看好茶來，廚下快整治東西。」遂下樓去，忙叫：「宰雞宰鵝，煮醃下飯。」又叫：「殺豬殺羊，今日用不了，明日也可用。看好酒，拿白米做飯，白麵捍餅。」三藏在樓上聽見道：「孫二官，怎好？他去宰雞鵝，殺豬羊，倘送將來，我們都是長齋，那個敢吃？」行者道：「我有主張。」去那樓門邊跌跌腳道：「趙媽媽，你上來。」那媽媽上來道：「二官人有甚吩咐？」行者道：「今日且莫殺生，我們今日齋戒。」寡婦驚訝道：「官人們是長齋，是月齋？」行者道：「俱不是，我們喚做庚申齋。今朝乃是庚申日，當齋。只過三更後，就是辛酉，便開齋了。你明日殺生罷。如今且去安排些素的來，定照上樣價錢奉上。」
那婦人越發歡喜，跑下去教：「莫宰，莫宰。取些木耳、閩筍、豆腐、麵筋，園裡拔些青菜，做粉湯，發麵蒸捲子，再煮白米飯，燒香茶。」咦！那些當廚的庖丁都是每日家做慣的手段，霎時間就安排停當，擺在樓上，又有現成的獅仙糖果，四眾任情受用。又問：「可吃素酒？」行者道：「止唐大官不用，我們也吃幾杯。」寡婦又取了一壺暖酒。他三個方才斟上，忽聽得乒乓板響。行者道：「媽媽，底下倒了甚麼家火了？」寡婦道：「不是，是我小莊上幾個客子送租米來晚了，教他在底下睡。因客官到，沒人使用，教他們擡轎子去院中請小娘兒陪你們，想是轎杠撞得樓板響。」行者道：「早是說哩，快不要去請：一則齋戒日期，二則兄弟們未到。索性明日進來，一家請個表子，在府上耍耍時，待賣了馬起身。」寡婦道：「好人，好人，又不失了和氣，又養了精神。」教：「擡進轎子來，不要去請。」四眾吃了酒飯，收了家火，都散訖。
三藏在行者耳根邊悄悄的道：「那裡睡？」行者道：「就在樓上睡。」三藏道：「不穩便。我們都辛辛苦苦的，倘或睡著，這家子一時再有人來收拾，見我們或滾了帽子，露出光頭，認得是和尚，嚷將起來，卻怎麼好？」行者道：「是啊！」又去樓前跌跌腳，寡婦又上來道：「孫官人又有甚吩咐？」行者道：「我們在那裡睡？」婦人道：「樓上好睡，又沒蚊子，又是南風，大開著窗子，忒好睡覺。」行者道：「睡不得。我這朱三官兒有些寒濕氣，沙四官兒有些漏肩風，唐大哥只要在黑處睡，我也有些兒羞明，此間不是睡處。」
那媽媽走下去，倚著櫃欄嘆氣。他有個女兒，抱著個孩子近前道：「母親，常言道：『十日灘頭坐，一日行九灘。』如今炎天，雖沒甚買賣，到交秋時，還做不了的生意哩，你嗟嘆怎麼？」婦人道：「兒啊，不是愁沒買賣。今日晚間，已是將收鋪子，入更時分，有這四個馬販子來賃店房，他要上樣管待。實指望賺他幾錢銀子，他卻吃齋，又賺不得他錢，故此嗟嘆。」那女兒道：「他既吃了飯，不好往別人家去，明日還好安排葷酒，如何賺不得他錢？」婦人又道：「他都有病、怕風、羞亮，都要在黑處睡。你想家中都是些單浪瓦兒的房子，那裡去尋黑暗處？不若捨一頓飯與他吃了，教他往別家去罷。」女兒道：「母親，我家有個黑處，又無風色，甚好，甚好。」婦人道：「是那裡？」女兒道：「父親在日曾做了一張大櫃，那櫃有四尺寬，七尺長，三尺高下，裡面可睡六七個人。教他們往櫃裡睡去罷。」婦人道：「不知可好？等我問他一聲。──孫官人，舍下蝸居，更無黑處，止有一張大櫃，不透風，又不透亮，往櫃裡睡去如何？」行者道：「好好好。」即著幾個客子把櫃擡出，打開蓋兒，請他們下樓。
行者引著師父，沙僧拿擔，順燈影後徑到櫃邊。八戒不管好歹，就先𧿼進櫃去。沙僧把行李遞入，攙著唐僧進去，沙僧也到裡邊。行者道：「我的馬在那裡？」旁有伏侍的道：「馬在後屋拴著吃草料哩。」行者道：「牽來，把糟擡來，緊挨著櫃兒拴住。」方才進去，叫：「趙媽媽，蓋上蓋兒，插上鎖釘，鎖上鎖子；還替我們看看，那裡透亮，使些紙兒糊糊。明日早些兒來開。」寡婦道：「忒小心了。」遂此各各關門去睡不題。
卻說他四個到了櫃裡，可憐啊！一則乍戴個頭巾，二來天氣炎熱，又悶住了氣，略不透風。他都摘了頭巾，脫了衣服，又沒把扇子，只將僧帽撲撲搧搧。你挨著我，我挨著你，直到有二更時分，卻都睡著。惟行者有心闖禍，偏他睡不著，伸過手，將八戒腿上一捻。那獃子縮了腳，口裡哼哼的道：「睡了罷，辛辛苦苦的，有甚麼心腸還捻手捻腳的耍子？」行者搗鬼道：「我們原來的本身是五千兩，前者馬賣了三千兩，如今兩搭聯裡現有四千兩，這一群馬還賣他三千兩，也有一本一利。夠了，夠了。」八戒要睡的人，那裡答對。
豈知他這店裡走堂的、挑水的、燒火的素與強盜一夥，聽見行者說有許多銀子，他就著幾個溜出去，夥了二十多個賊，明火執杖的來打劫馬販子，沖開門進來。諕得那趙寡婦娘女們戰戰兢兢的關了房門，盡他外邊收拾。原來那賊不要店中家火，只尋客人。到樓上不見形跡，打著火把，四下照看，只見天井中一張大櫃，櫃腳上拴著一匹白馬，櫃蓋緊鎖，掀翻不動。眾賊道：「走江湖的人都有手眼。看這櫃勢重，必是行囊財帛鎖在裡面。我們偷了馬，擡櫃出城，打開分用，卻不是好？」那些賊果找起繩扛，把櫃擡著就走，幌啊幌的。八戒醒了道：「哥哥，睡罷，搖甚麼？」行者道：「莫言語，沒人搖。」三藏與沙僧忽地也醒了，道：「是甚人擡著我們哩？」行者道：「莫嚷，莫嚷。等他擡，擡到西天，也省得走路。」
那賊得了手，不往西去，倒擡向城東，殺了守門的軍，打開城門出去。當時就驚動六街三市各鋪上火甲人夫，都報與巡城總兵、東城兵馬司。那總兵、兵馬事當干己，即點人馬弓兵，出城趕賊。那賊見官軍勢大，不敢抵敵，放下大櫃，丟了白馬，各自落草逃走。眾官軍不曾拿得半個強盜，只是奪下櫃，捉住馬，得勝而回。總兵在燈光下見那馬，好馬：
鬃分銀線，尾𢷑玉條。說甚麼八駿龍駒，賽過了驌驦款段。千金市骨，萬里追風。登山每與青雲合，嘯月渾如白雪勻。真是蛟龍離海島，人間喜有玉麒麟。
總兵官把自家馬兒不騎，就騎上這個白馬，帥軍兵進城，把櫃子擡在總府，同兵馬寫個封皮封了，令人巡守到天明啟奏，請旨定奪。官軍散訖不題。
卻說唐長老在櫃裡埋怨行者道：「你這個猴頭，害殺我也。若在外邊，被人拿住，送與滅法國王，還好折辨；如今鎖在櫃裡，被賊劫去，又被官軍奪來，明日見了國王，現現成成的開刀請殺，卻不湊了他一萬之數？」行者道：「外面有人打開櫃，拿出來，不是綑著，便是吊著。且忍耐些兒，免了綑吊。明日見那昏君，老孫自有登答，管你一毫兒也不傷。且放心睡睡。」
挨到三更時分，行者弄個手段，順出棒來，吹口仙氣，叫：「變！」即變做三尖頭的鑽兒，挨櫃腳兩三鑽，鑽了一個眼子。收了鑽，搖身一變，變做個螻蟻兒，𧿼將出去。現原身，踏起雲頭，徑入皇宮門外。那國王正在睡濃之際。他使個「大分身普會神法」，將左臂上毫毛都拔下來，吹口仙氣，叫：「變！」都變做小行者。右臂上毛也都拔下來，吹口仙氣，叫：「變！」都變做瞌睡蟲。念一聲「唵」字真言，教當方土地領眾佈散皇宮內院、五府六部、各衙門大小官員宅內，但有品職者，都與他一個瞌睡蟲，人人穩睡，不許翻身。又將金箍棒取在手中，掂一掂，幌一幌，叫聲：「寶貝，變！」即變做千百口剃頭刀兒。他拿一把，吩咐小行者各拿一把，都去皇宮內院、五府六部、各衙門裡剃頭。咦！這才是：
法王滅法法無窮，法貫乾坤大道通。萬法原因歸一體，三乘妙相本來同。鑽開玉櫃明消息，佈散金毫破蔽蒙。管取法王成正果，不生不滅去來空。
這半夜剃削成功。念動咒語，喝退土地神祗。將身一抖，兩臂上毫毛歸伏。將剃頭刀總捻成真，依然認了本性，還是一條金箍棒，收來些小之形，藏於耳內。復翻身還做螻蟻，鑽入櫃內，現了本相，與唐僧守困不題。
卻說那皇宮內院，宮娥綵女天不亮起來梳洗，一個個都沒了頭髮；穿宮的大小太監也都沒了頭髮。一擁齊來，到於寢宮外，奏樂驚寢，個個噙淚，不敢傳言。少時，那三宮皇后醒來，也沒了頭髮。忙移燈到龍床下看處，錦被窩中，睡著一個和尚，皇后忍不住言語出來，驚醒國王。那國王急睜睛，見皇后的頭光，他連忙爬起來道：「梓童，你如何這等？」皇后道：「主公亦如此也。」那皇帝摸摸頭，諕得三尸呻咋，七魄飛空，道：「朕當怎的來耶？」正慌忙處，只見那六院嬪妃、宮娥綵女、大小太監，皆光著頭跪下道：「主公，我們做了和尚耶。」國王見了，眼中流淚道：「想是寡人殺害和尚……」即傳旨吩咐：「汝等不得說出落髮之事，恐文武群臣褒貶國家不正。且都上殿設朝。」
卻說那五府六部，合衙門大小官員，天不明都要去朝王拜闕。原來這半夜一個個也沒了頭髮。各人都寫表啟奏此事。只聽那：
靜鞭三響朝皇帝，表奏當今剃髮因。
畢竟不知那總兵官奪下櫃裡賊贓如何，與唐僧四眾的性命如何，且聽下回分解。
English
Hard to Exterminate: the Discipline Upholds Perfect Awakening; The Law King Attains the Truth, His Nature Natural
The story tells how Tripitaka Tang, holding fast the primal yang, came out of the bitter toils of smoke and flowers, and followed the Pilgrim westward, unaware that summer had come. Just then the warm wind first stirred and the plum rain fell thread by thread—a fine prospect:
Green shade gathers thick and deep; the light wind, and the swallow leads her young.New lotus leaves turn on the pond's face; tall bamboos grow fresh and pliant.Fragrant grasses run green to the sky's edge; mountain flowers carpet the ground.By the brooks sweet flags stand like swords; the pomegranate's flame sets off the picture of the road.
The four of them, master and disciples, broiling in the heat, were on their way when they saw by the roadside two rows of tall willows, and out of the willow shade an old woman, leading a little child by the hand. She called out to Tripitaka Tang: "Monk, go no farther! Turn your horse east, and quickly; going west is all a road of death." Tripitaka, startled, jumped down and made a salutation: "Old bodhisattva, the ancients say: 'The sea is wide, and the fish may leap; the sky is vast, and the birds may fly.' How is there no road going west?" The old woman pointed west with her hand: "Five or six li on lies the Law-Destroying Kingdom. In a former life its king contracted a feud; in this life he sins without cause. Two years ago he vowed a great vow before Heaven: to kill ten thousand monks. These two years, bit by bit, he has killed nine thousand nine hundred and ninety-six nameless monks; he only waits for four monks of name, to make the full ten thousand and round out his vow. If you go on and reach the city, you will all be bodhisattvas delivering up your lives." At this Tripitaka's heart quaked, and he said, trembling: "Old bodhisattva, I am deeply thankful for your kindness, beyond repaying. But tell me—is there no side road that avoids the city? Your poor monk will go around." The old woman laughed: "You cannot go around, you cannot. Only the winged could pass." Bajie, showing off beside them, said: "Granny, don't talk in riddles; we are all of us winged."
The Pilgrim's fiery eyes and golden pupils truly know good from bad: the old woman leading the child was the Bodhisattva Guanyin and the boy Sudhana. Alarmed, he flung himself down in worship, crying: "Bodhisattva, your disciple failed to know you—failed to receive you!" The Bodhisattva, on a wreath of propitious cloud, rose lightly into the air. Tang the elder, terrified, stood but knew not where to put himself, and could only kneel and knock his head; Bajie and Sha Monk too knelt in haste and bowed toward the sky. In a moment the propitious cloud grew faint and far, and made straight for the Southern Sea.
The Pilgrim rose and helped the master up: "Rise, please; the Bodhisattva has gone back to her precious mountain." Tripitaka rose: "Wukong, if you knew it was the Bodhisattva, why not say so at once?" The Pilgrim laughed: "You were still asking questions when I flung myself down—how was that late?" Bajie and Sha Monk said to the Pilgrim: "We owe it to the Bodhisattva's warning: ahead must be the Law-Destroying Kingdom, which kills monks. What are we to do?" The Pilgrim said: "Idiot, don't be afraid. We have met venomous fiends and cruel monsters, tiger dens and dragon pools, and never taken hurt; these are mortals of one kingdom—what is there to fear? Only this is no place to linger; the sky darkens, and there are village households, traders coming back from market, who, seeing we are monks, might spread the cry abroad—that would not be safe. Let us lead the master off the high road, find some quiet spot, and take counsel." Tripitaka truly did as he said; the whole company slipped off the road and sat down under a sunken bank. The Pilgrim said: "Brothers, you two guard the master well; your old Sun will change himself, go into the city and look around, and find a quiet way, so that we may pass by night." Tripitaka charged him: "Disciple, do not take it lightly; the king's law allows nothing; be careful." The Pilgrim laughed: "Be at ease, be at ease. Your old Sun has his own devices."
The Great Sage, his word given, gathered himself and leaped up into the air with a whistle. Strange:
Nothing above pulls him by a cord; nothing below props him with a pole.Born of the same father and mother—yet his bones are the light ones.
He stood poised in the clouds and looked down. The city's joyous airs came swelling up, auspicious light rippling abroad. The Pilgrim said: "A fine place—why destroy the Law?" He watched a while; the sky darkened by degrees, and he saw this:
Crossroads streets ablaze with lantern light; ninefold palace halls, incense haze and chiming bells.Seven bright stars point at the azure vault; travelers from eight quarters put up for the night.In the camps of the six armies, painted horns begin faintly to blow; at the five-drum towers, the bronze water-clock begins its drops.On every side, settled mists lie dim; over the three markets, cold smoke gathers thick.Pair by pair, husbands and wives go in behind embroidered curtains; one wheel of bright moon climbs the east.
He thought: "If I go down into the streets to scout the way, a face like this will be cried monk the moment I meet anyone. Better change." He pinched a spell, pronounced the true word, shook himself, and changed into a moth that bats at lamps:
Slender of body, delicate of wing, light and nimble; it snuffs the lamp, bats the candle, flies to the light.Its very shape is spun into being; among rotting grass it works its wonders.It loves ever to court the burning glow, busily circling without pause.Purple-robed, fragrant-winged, chasing fireflies—it best loves the deep night when the wind is still.
And there he was, fluttering and flittering out into the six streets and three markets, along the eaves and round the corners of houses. Going along, he suddenly saw at a turning a row of households, each with a lantern hanging at its door. He said to himself: "These people keep the Lantern Festival—why are lanterns hung in rows?" He stiffened his wings, flew near, and looked carefully: on the lantern of the house in the very middle were six characters, "Lodging for Traveling Merchants," and beneath, four more, "Wang the Second's Inn." Then the Pilgrim knew it for an eating house. He stretched out his head and looked again: eight or nine people, all having supped, in loose clothes, headcloths off, feet and hands washed, had gone one by one to bed. The Pilgrim rejoiced in the dark: "The master can get through." And how did he know he could get through? He meant mischief: he would wait till the men were asleep, steal their clothes and headcloths, and dress as laymen to enter the city.
Ah! But here was a vexation: while he pondered, the waiter came forward and said: "Gentlemen, be careful. Honest men and rogues lodge together here; let every man watch his own clothes and luggage." Now travelers out on business—when are they not careful? Hearing the innkeeper's charge, they grew more careful still. They all sat up: "The master speaks reason. We road-worn men are afraid of sleeping sound and not waking in time, of losing our goods—what then? Take the clothes, the headcloths, and the saddlebags in with you; at first light hand them back, and we start." And Wang the Second truly carried the clothes and such in, every stick of it, into his own room. The Pilgrim, impatient, spread his wings and flew in after, and perched on a headcloth stand. He saw Wang the Second take down the lantern at the door, drop the bar, shut door and window, and only then go into his room, undress, and lie down. Wang the Second had a wife, with two children squalling and fretting, in no hurry to sleep; and the woman took up a torn garment and patched and quilted at it, with no sign of sleep either.
The Pilgrim thought in the dark: "If I wait for the old woman to sleep before I act, does that not wrong the master?" And fearing the watches would deepen and the city gates shut, he could not bear it: he flew down and pounced at the lamp. Truly: flinging his body into the flame, scorching his brow to feel for what life was left. The lamp had long gone out. He shook himself and changed into a rat, squeaked twice, jumped down, gathered up the clothes and headcloths, and made for the door. The woman cried out in a fluster: "Old man, trouble! A night rat has become a spirit!" At this the Pilgrim played another trick: barring the door, he called in a stern, loud voice: "Wang the Second, do not hear your wife's nonsense. I am no night rat become a spirit. Honest men do no deeds in the dark: I am the Great Sage Equal to Heaven, come down into the world, guarding the Tang monk west to fetch the scriptures. Your king is unrighteous, and I have come purposely to borrow these clothes and caps, to dress my master in. Once we are past the city, they shall be returned." At this Wang the Second rolled up in a scramble, groping blackly about, a man in a hurry besides—grabbing his trousers for a shirt, pulling them on leftward and rightward, and neither way would they go on.
The Great Sage, using his carrying spell, had long since ridden the clouds away. He turned and came straight to the sunken bank by the road. Tripitaka, seeing the stars bright and the moon clear, leaned out and gazed, and seeing the Pilgrim come close, called: "Disciple, can we pass the Law-Destroying Kingdom?" The Pilgrim came up, set down the clothes, and said: "Master, to pass the Law-Destroying Kingdom, monk we cannot be." Bajie said: "Brother, whom are you squeezing? Leaving off monk is easy enough: only go half a year without shaving, and the hair will grow." The Pilgrim said: "Who can wait half a year? Laymen we must all be on the spot." The Idiot panicked: "But you never look to reason in your talk. We are monks now, and must be laymen on the spot—how are we to wear headcloths? Press the edges tight, and there is still no place for the top-knot cord." Tripitaka shouted: "No jesting; to the business. How is it truly?" The Pilgrim said: "Master, I have seen this city. Though the king is unrighteous and kills monks, he is a true Son of Heaven: over the city ride auspicious light and joyous airs. I know the streets of it, and I know the local speech, and can speak it. Just now I borrowed these clothes and headcloths at the inn; let us dress as laymen, go in and take lodging, rise at the fourth watch, have the innkeeper lay a fast meal, and at the fifth watch slip out by the city gate and take the great road west. If anyone meets and holds us, we can answer: we are envoys of the sovereign court above; the Law-Destroying King dared not delay us, but let us go." Sha Monk said: "Senior brother's plan is the fittest; let us do as he says."
So the elder, helpless, took off his cassock and put away his monk's cap, dressed in lay clothes, and tied on a headcloth. Sha Monk changed too. Bajie's head was too big for any headcloth; the Pilgrim took needle and thread, split two headcloths and sewed them into one, and set it on his head, and picked him out the largest, widest clothes. Then he changed into a set himself, and said: "Gentlemen, on this journey the words 'master' and 'disciple' go into storage." Bajie said: "Without those words, what do we call one another?" The Pilgrim said: "All of us are brothers now: the master is Master Tang, you are Master Zhu the Third, Sha Monk is Master Sha the Fourth, and I am Master Sun the Second. At the inn not one of you speaks; leave the answering all to me. If they ask our trade, we are horse dealers, and this white horse is our sample. We are ten brothers; we four come first to hire rooms and sell horses; six more are lodged outside the city with the herd, for it was late and they could not bring them in. The inn will surely treat us handsomely; we will enjoy it, and when we go, I will pick up a potsherd, change it into a piece of silver for thanks, and off we go." The elder could only bend to it.
The four led the horse and shouldered the load in haste, and hurried across. This was a peaceful country: at the first watch the gates were not yet shut, and they went straight in. Coming to the door of Wang the Second's inn they heard cries inside—one said, "My headcloth is gone"; another, "My clothes are gone." The Pilgrim made as if he knew nothing, and led them to lodge across the way, at an angle. That house had not yet taken in its lantern; he came to the door and called: "Innkeeper, any room to let? We would lodge." A woman's voice answered within: "Yes, yes, yes—walk up, gentlemen." Before the words were done a man came out to lead the horse, and the Pilgrim handed it over to be led in. He brought the master up behind the lamp shadows, straight up the stair; above were convenient tables and chairs. They pushed open the latticed window and sat down together in the moonlight. Someone brought up a lamp; the Pilgrim stopped her at the door and blew it out in one breath: "Such a moon as this needs no lamp."
She had barely gone down when a maid brought up four bowls of clear tea; the Pilgrim took them. Then up the stairs came a woman of fifty-seven or fifty-eight, who walked straight to them and stood by. She asked: "Gentlemen, where from? What precious goods do you carry?" The Pilgrim said: "We come from the north, with a few rough horses to sell." The woman said: "Horse dealers, and young yet." The Pilgrim said: "This is Master Tang, this Master Zhu the Third, this Master Sha the Fourth; I, your student, am Master Sun the Second." The woman laughed: "Different surnames." The Pilgrim said: "Different surnames living as one household: we are ten brothers in all. We four come first to hire rooms and make our fire; the other six are lodged outside the city with a drove of horses, for the hour was late and they could not bring them in. Once we have hired rooms they will all come in at morning, and we go home only when the horses are sold." The woman said: "How many horses in the drove?" The Pilgrim said: "Big and small, a hundred and a few more, all built like this fellow here, only the coats differ." The woman laughed: "Master Sun the Second is truly a man who knows the trade's rules. Well that you came to my house—no second house in town would have dared take you in. My courtyard is broad, my stalls and halters are all ready, and there is fodder and grain; your few hundred horses would all find room. Only one thing: I have kept this inn for years, and it has a humble name. My late husband was surnamed Zhao; unhappily he died long ago. I am called Widow Zhao's Inn. I keep my guests three ways. First the plain dealing, then the courtesy: the room price settled first, and the reckoning goes easy." The Pilgrim said: "Well said. What three ways does your house keep guests? The old saying goes: 'Goods have high and low, and three grades of price; but guests far and near are all seen alike.' How do you come to three ways? Try telling me." Widow Zhao said: "Here we keep first, middle, and last. First style: a banquet of five fruits and five dishes, a lion-and-immortal sugar table for every two guests, with singing girls brought in to sing and sleep by—the rate is five mace of silver apiece, room included." The Pilgrim laughed: "A bargain! Where I come from, five mace would not hire the singing girl." The widow went on: "Middle style: one common table, fruit and warm wine only, poured out for your own finger-games and toasts, no singing girls—two mace of silver a head." The Pilgrim said: "Bargain again. And the last style?" The woman said: "I dare not say it before honored guests." The Pilgrim said: "Say it anyway; we can choose the bargain that suits." The woman said: "Last style: no one waits on you; there is convenient food in the pot, eat as you please; when you are full, take a handful of straw, make a floor pallet, and sleep where it is handy. At daylight give what few coppers you like for your food, and no one will quarrel." Bajie heard and cried: "Luck, luck! Old Zhu's trade has come! Let me eat my fill watching the pot and sleep like anything before the stove!" The Pilgrim said: "Brother, what talk! You and I on the roads—who does not earn a few taels of silver? Have the first style laid."
The woman, overjoyed, called: "Bring good tea; kitchen, get things ready quickly." Down she went, and called busy: "Kill the chickens and the geese, cook the pickled relishes." And again: "Kill a pig and a sheep—what today cannot be eaten tomorrow can. See to the wine; take white rice for the rice and white flour for the cakes." Upstairs Tripitaka Tang heard and said: "Master Sun the Second, this is bad: they are killing fowls and geese, pigs and sheep; if it is served, we are all on the long fast—who of us dares eat?" The Pilgrim said: "I have my plan." He went to the head of the stairs and stamped his feet: "Mother Zhao, come up." The mother came up: "What are your orders, Second Master?" The Pilgrim said: "Kill nothing today; today we keep fast." The widow, surprised: "Is it the long fast you keep, gentlemen, or the monthly fast?" The Pilgrim said: "Neither. Ours is called the Gengshen fast: today is a gengshen day, and the fast must be kept; but after the third watch it is xinyou, and the fast is open. Kill tomorrow. For now, lay us something plain, and the first-style price shall be paid to the full."
The woman, delighted more than ever, ran down calling: "Kill nothing, kill nothing! Take wood ears, Min bamboo shoots, bean curd, gluten; pull greens in the garden; make the vermicelli soup; raise the dough and steam the rolls; boil white rice; brew scented tea." Ah! The cooks were men of daily practice; in a moment all was ready, laid upstairs, and with the lion-and-immortal candies at hand the four feasted as they pleased. They asked again: "Do you take plain wine?" The Pilgrim said: "Only Master Tang does not; we three will take a few cups." The widow brought up a pot of warmed wine. They had just filled their cups when there came a knocking and clattering below. The Pilgrim said: "Mother, what is being broken down there?" The widow said: "Nothing—some tenants of my little farm have brought rent rice late, and I told them to sleep below. With you gentlemen here there was no one to send, so I bade them carry the sedan to the quarter to invite singing girls to keep you company; it must be the sedan poles knocking the floorboards." The Pilgrim said: "Better you told me—do not go to invite them at all. For one thing it is a fast day; for another, the brothers are not come. Let them all come in tomorrow, and we will invite a girl apiece here in your house for sport, when the horses are sold and we are off." The widow said: "Good guests, good guests—no quarrel lost, and spirit saved." She called: "Carry the sedan back in; do not go to invite." The four ate and drank, the things were cleared, and all dispersed.
Tripitaka Tang whispered close in the Pilgrim's ear: "Where do we sleep?" The Pilgrim said: "Sleep here, upstairs." Tripitaka said: "It will not do. We have toiled and moiled; if we sleep, and someone of the house comes up suddenly to tidy, and sees a cap rolled off and a bare head showing—knows us for monks, and raises the cry—what then?" The Pilgrim said: "True!" He went to the stair head and stamped again; up came the widow: "What more, Master Sun?" The Pilgrim said: "Where are we to sleep?" The woman said: "Upstairs sleeps best: no mosquitoes, the south wind blowing, windows wide—a fine place to sleep." The Pilgrim said: "We cannot sleep there. My Master Zhu the Third has chills and damp; Master Sha the Fourth has rheum in the shoulder; brother Tang must sleep in the dark; and I am a little dazzled by light myself. This is no place to sleep."
The mother went down and sighed against the counter rail. She had a daughter, with a child in her arms, who came near: "Mother, the old saying goes: 'Ten days sitting on the sands, one day running nine shallows.' In this heat trade is slack; when autumn comes there will be more business than you can do—why sigh?" The woman said: "Child, it is not empty rooms I fret over. Tonight, just as I was shutting shop at the first watch, four horse dealers came to hire rooms, and would have first-style entertainment. I hoped to make a few mace of silver, and they keep fast—no money to be made—so I sigh." The daughter said: "Having eaten here, they will not like to go elsewhere; tomorrow you can still lay meat and wine—how will you not make money?" The woman said: "More than that: they are all ailing, fear drafts, are dazzled by light, and must sleep in the dark. Our house is all loose single tile—where would you find a dark corner? Better give them a supper and pack them off to another house." The daughter said: "Mother, we have a dark place at home, with no draft either—very good, very good." The woman said: "Where?" The daughter said: "When father lived he had a great chest made, four feet wide, seven feet long, three feet high; six or seven people could sleep in it. Let them sleep in the chest." The woman said: "Who knows if it will please? Let me ask.—Master Sun, my poor house has no dark corner but one great chest: no wind gets in, no light either. How would it be to sleep in the chest?" The Pilgrim said: "Good, good, good." He had some of the tenants carry out the chest and take off the lid, and asked them to come down.
The Pilgrim led the master; Sha Monk carried the load; behind the lamp shadows they came to the chest. Bajie, regarding nothing, scrambled in first. Sha Monk passed the luggage in, helped Tripitaka Tang in, and went in himself. The Pilgrim said: "Where is my horse?" A servant by said: "The horse is tethered in the back room, eating fodder." The Pilgrim said: "Lead him here, and bring the trough, and tether him close against the chest." Then going in, he called: "Mother Zhao, put on the lid, drive the pin, turn the lock; and look for us where any light shows, and paper it over. Come early in the morning to open." The widow said: "How very careful you are!" Then all shut their doors and slept—no more of that.
Now the four of them, inside the chest—poor souls! First, caps just tied on; second, the weather hot, and the air shut in, not a breath of wind. They took off the headcloths, stripped off the clothes, and, having no fans, only plied their monk's caps, flapping. Shoulder pressed to shoulder, they slept at last, at the second watch. Only the Pilgrim, with a heart for mischief, could not sleep. He reached out and pinched Bajie's leg. The Idiot drew in his foot and grumbled: "Sleep, can't you? We have toiled and moiled all day—and still the heart to pinch and play?" The Pilgrim wheedled: "Our own stake was five thousand taels; the horses sold for three thousand; in the two saddlebags we have four thousand in hand; this drove will fetch three thousand more—capital and profit both. Enough, enough." Bajie, wanting only sleep, made no answer.
Who knew that in this inn the waiters, the water carriers, and the stokers were old comrades of robbers: hearing the Pilgrim speak of much silver, some of them slipped out, banded with twenty-odd thieves, and came with open torches and staves to plunder the horse dealers, bursting the door in. Widow Zhao and her daughter shook in terror, barred their room, and let them do their will outside. The thieves did not want the inn's stuff; they looked for guests. Upstairs they found no one; with torches they searched about, and saw in the court one great chest, a white horse tethered at its foot, the lid locked fast, not to be overturned. The thieves said: "Road men all have their craft. That chest rides heavy—it must hold baggage and silver locked within. Let us steal the horse, carry the chest out of the city, open it, and share—eh?" The thieves truly found ropes and poles, hoisted the chest, and off with it, swaying and swinging. Bajie woke: "Brother, sleep; what is all this swaying?" The Pilgrim said: "Not a word; no one is swaying us." Tripitaka and Sha Monk woke suddenly too: "Who is it carries us?" The Pilgrim said: "No shouting! Let them carry: carried as far as the Western Heaven, it saves us the walk."
The thieves, having their prize, did not go west but bore the chest toward the east of the city, killed the soldier who kept the gate, flung it open, and went out. At once the alarm ran through the six streets and three markets and the fire-watch men of every shop, and word was carried to the general commanding the city patrol and to the office of horse and chariots of the east city. The general and the commandant, the matter touching their own heads, mustered men, horses, and archers, and sallied out after the thieves. The thieves, seeing the soldiers strong, dared not fight: they set down the chest, dropped the white horse, and scattered to the hills. The officers took not half a robber, but won back the chest and the horse, and returned in triumph. In the lamplight the general looked at the horse—a fine horse:
Mane parting in silver threads; tail sweeping like a bar of jade.What of the Eight Steeds and the dragon colts of story? He outdoes the Sushuang and the ambling Kuanduan.A thousand gold has bought such bones; ten thousand li he chases the wind.Climbing, he is one with the gray clouds; crying at the moon, even and white as new snow.Truly a flood dragon from his island in the sea—joy to the world of men: a jade qilin come among them.
The general, mounting this white horse in place of his own, led his troops back into the city, had the chest carried to the general's yamen, sealed it with a paper seal together with the commandant, set men to watch it till daylight, and memorialized for the throne's decision. The troops dispersed—no more of that.
Now Tang the elder in the chest upbraided the Pilgrim: "You monkey-head, you have ruined me! Outside, if men had seized us and sent us to the Law-Destroying King, there would still have been words to say; now, locked in a chest, stolen by robbers, retaken by soldiers—tomorrow before the king we shall be laid open to the knife on the spot, and shall not complete his ten thousand for him!" The Pilgrim said: "If they open the chest and take us out, we shall be bound or strung up. Bear it a little, and we are spared the rope. Tomorrow, before that muddled king, your old Sun has his answer ready; I warrant you come to no harm, not a hair. Sleep at ease."
Toward the third watch the Pilgrim played his trick: he slid out his staff, blew on it a breath of immortal air, and cried: "Change!" It became a three-pointed awl; two or three borings at the chest's foot, and he had an eye through it. He put up the awl, shook himself, changed into an ant, and crawled out. He showed his true form, stepped up on the clouds, and came straight to the palace gates. The king lay in deep sleep. He used the Great Art of the Divided Body Meeting Everywhere: the hairs of his left arm he plucked all out, blew a breath of immortal air, and cried: "Change!"—all became little Pilgrims. From his right arm he plucked the hairs too, blew, cried: "Change!"—all became drowsy-flies. He pronounced the word OM, and bade the local earth god lead them to scatter through the palace courts, the five ministries and six boards, and every office, great and small, into the houses of every official of rank—to each, one drowsy-fly, so that every man slept sound and did not turn over. Then he took the gold-banded staff in hand, weighed it, flourished it, and cried: "Treasure, change!" It became many hundreds of shaving razors. He took one, gave one to each little Pilgrim, and off they went to the palace courts, the five ministries and six boards, and every office, and shaved heads. Ah! This indeed was:
The Law King destroys the Law, yet the Law is without end; the Law runs through heaven and earth, and the great Way lies open.The ten thousand laws, from one first cause, return to one body; the wondrous forms of the three vehicles are from the beginning one.He drills the jade chest and makes the secret plain; he scatters the golden hairs and breaks the clouded dullness.Surely the Law King shall win the true fruit: unborn, undying, coming and going—all empty.
That half of the night the shaving was done. He pronounced the spell, shouted back the earth god and the spirits, shook his body, and the hairs of both arms flew home to their roots. He twisted the razors back into one truth; they knew their own nature again, and were one gold-banded staff; he shrank it small and hid it in his ear. He turned back into an ant, drilled into the chest, showed his true form, and kept watch beside Tripitaka Tang in their trouble—no more of that.
Now in the palace courts the palace maids and colored girls rose before day to comb and wash—and every head was shorn; the eunuchs great and small of the palace had all lost their hair. They came crowding to the sleeping palace, played music to wake the king, every one with tears held in her eyes, none daring to speak. Presently the queens of the three palaces woke: their hair too was gone. They hurried lamps to the foot of the dragon bed to look: in the quilted covers slept a monk. The queen could not hold her tongue, and the king woke with a start. He opened his eyes quickly, saw the queen's bare head, scrambled up crying: "Zitong, how is this with you?" The queen said: "My lord is the same." The king felt his own head, and his three corpse-spirits groaned and his seven souls flew into the air: "What is to become of me?" In his panic the six-court ladies, the palace maids, the eunuchs great and small, all knelt bald-headed: "My lord, we have all turned monks." The king, tears in his eyes, said: "It must be that I, a poor creature, have killed too many monks…" At once he decreed: "None of you shall breathe a word of the shaving, for fear the ministers in council murmur that the kingdom is not governed right. Let all come to court and hold audience."
Now the officials of the five ministries and six boards, of every yamen great and small, must all go before day to court and bow at the palace steps. And that night every one of them had lost his hair too. Each wrote a memorial of the matter. And then:
The still whip cracks three times before the emperor; the memorials state the cause of this shaving of hair.
What would come of the thieves' plunder in the chest the general had won, and what of the lives of Tripitaka Tang and his four? Listen to the next chapter to find out.
Chapter 85
Traditional Chinese
第八十五回 心猿妒木母 魔主計吞禪
話說那國王早朝文武多官俱執表章啟奏道：「主公，望赦臣等失儀之罪。」國王道：「眾卿禮貌如常，有何失儀？」眾卿道：「主公啊，不知何故，臣等一夜把頭髮都沒了。」國王執了這沒頭髮之表，下龍床對群臣道：「果然不知何故，朕宮中大小人等，一夜也盡沒了頭髮。」君臣們都各汪汪滴淚道：「從此後，再不敢殺戮和尚也。」王復上龍位，眾官各立本班。王又道：「有事出班來奏，無事捲簾散朝。」只見那武班中閃出巡城總兵官，文班中走出東城兵馬使，當階叩頭道：「臣蒙聖旨巡城，夜來獲得賊臟一櫃、白馬一匹。微臣不敢擅專，請旨定奪。」國王大喜道：「連櫃取來。」
二臣即退至本衙，點起齊整軍士，將櫃擡出。三藏在內，魂不附體道：「徒弟們，這一到國王前，如何理說？」行者笑道：「莫嚷，我已打點停當了，開櫃時，他就拜我們為師哩。只教八戒不要爭競長短。」八戒道：「但只免殺，就是無量之福，還敢爭競哩。」說不了，擡至朝外，入五鳳樓，放在丹墀之下。
二臣請國王開看，國王即命打開。方揭了蓋，豬八戒就忍不住往外一跳，諕得那多官膽戰，口不能言。又見孫行者攙出唐僧，沙和尚搬出行李。八戒見總兵官牽著馬，走上前，咄的一聲道：「馬是我的，拿過來。」嚇得那官兒翻跟頭，跌倒在地。四眾俱立在階中。那國王看見是四個和尚，忙下龍床，宣召三宮妃后，下金鑾寶殿，同群臣拜問道：「長老何來？」三藏道：「是東土大唐駕下差往西方天竺國大雷音寺拜活佛取真經的。」國王道：「老師遠來，為何在這櫃裡安歇？」三藏道：「貧僧知陛下有願心殺和尚，不敢明投上國，扮俗人，夜至寶方飯店裡借宿。因怕人識破原身，故此在櫃中安歇。不幸被賊偷出，被總兵捉獲擡來。今得見陛下龍顏，所謂撥雲見日。望陛下赦放貧僧，海深恩便也。」國王道：「老師是天朝上國高僧，朕失迎迓。朕常年有願殺僧者，曾因僧謗了朕，朕許天願，要殺一萬和尚做圓滿。不期今夜歸依，教朕等為僧。如今君臣后妃，髮都剃落了，望老師勿吝高賢，願為門下。」八戒聽言，呵呵大笑道：「既要拜為門徒，有何贄見之禮？」國王道：「師若肯從，願將國中財寶獻上。」行者道：「莫說財寶，我和尚是有道之僧。你只把關文倒換了，送我們出城，保你皇圖永固，福壽長臻。」那國王聽說，即著光祿寺大排筵宴。君臣合同，拜歸於一。即時倒換關文，請師父改號。行者道：「陛下『法國』之名甚好，但只『滅』字不通。自經我過，可改號『欽法國』，管教你海晏河清千代勝，風調雨順萬方安。」國王謝了恩。擺整朝鑾駕，送唐僧四眾出城西去。君臣們乘善歸真不題。
卻說長老辭別了欽法國王，在馬上欣然道：「悟空，此一法甚善，大有功也。」沙僧道：「哥啊，是那裡尋這許多整容匠，連夜剃這許多頭？」行者把那施變化弄神通的事說了一遍。師徒們都笑不合口。
正歡喜處，忽見一座高山阻路。唐僧勒馬道：「徒弟們，你看這面前山勢崔巍，切須仔細。」行者笑道：「放心，放心，保你無事。」三藏道：「休言無事。我看那山峰挺立，遠遠的有些兇氣，暴雲飛出，漸覺驚惶，滿身麻木，神思不安。」行者笑道：「你把烏巢禪師的《多心經》早已忘了？」三藏道：「我記得。」行者道：「你雖記得，這有四句頌子，你卻忘了哩。」三藏道：「那四句？」行者道：
「佛在靈山莫遠求，靈山只在汝心頭。人人有個靈山塔，好向靈山塔下修。」
三藏道：「徒弟，我豈不知？若依此四句，千經萬典，也只是修心。」行者道：「不消說了。心淨孤明獨照，心存萬境皆清。差錯些兒成惰懈，千年萬載不成功。但要一片志誠，雷音只在眼下。似你這般恐懼驚惶，神思不安，大道遠矣，雷音亦遠矣。且莫胡疑，隨我去。」那長老聞言，心神頓爽，萬慮皆休。
四眾一同前進。不幾步到於山上。舉目看時：
那山真好山，細看色班班。頂上雲飄蕩，崖前樹影寒。飛禽淅瀝，走獸兇頑。林內松千榦，巒頭竹幾竿。吼叫是蒼狼奪食，咆哮是餓虎爭餐。野猿長嘯尋鮮果，麋鹿攀花上翠嵐。風灑灑，水潺潺，時聞幽鳥語間關。幾處藤蘿牽又扯，滿溪瑤草雜香蘭。磷磷怪石，削削峰岩。狐狢成群走，猴猿作隊頑。行客正愁多險峻，奈何古道又灣還。
師徒們怯怯驚驚，正行之時，只聽得呼呼一陣風起。三藏害怕道：「風起了。」行者道：「春有和風，夏有薰風，秋有金風，冬有朔風。四時皆有風，風起怕怎的？」三藏道：「這風來得甚急，決然不是天風。」行者道：「自古來，風從地起，雲自山出，怎麼得個天風？」
說不了，又見一陣霧起。那霧真個是：
漠漠連天暗，濛濛匝地昏。日色全無影，鳥聲無處聞。宛然如混沌，彷彿似飛塵。不見山頭樹，那逢採藥人。
三藏一發心驚道：「悟空，風還未定，如何又這般霧起？」行者道：「且莫忙，請師父下馬，你兄弟二個在此保守，等我去看看是何吉凶。」
好大聖，把腰一躬，就到半空。用手搭在眉上，圓睜火眼，向下觀之，果見那懸巖邊坐著一個妖精。你看他怎生模樣：
炳炳文斑多采豔，昂昂雄勢甚抖擻。獠牙出口如鋼鑽，利爪藏蹄似玉鉤。金眼圓睛禽獸怕，銀鬚倒豎鬼神愁。張狂哮吼施威猛，噯霧噴風運智謀。
又見那左右手下有三四十個小妖擺列，他在那裡逼法的噴風噯霧。行者暗笑道：「我師父也有些兒先兆，他說不是天風，果然此風是個妖精在這裡弄喧兒哩。若老孫使鐵棒往下就打，這叫做『搗蒜打』，打便打死了，只是壞了老孫的名頭。」那行者一生豪傑，再不曉得暗算計人。他道：「我且回去，照顧豬八戒照顧，教他來先與這妖精見一仗。若是八戒有本事，打倒這妖，算了造化；若無手段，被這妖拿去，等我再去救他，才好出名。他又平日做作，有些躲懶，不肯出頭，卻只是有些口緊，好吃東西。等我哄他一哄，看他怎麼說？」
即時落下雲頭，到三藏前。三藏問道：「悟空，風霧處吉凶何如？」行者道：「這會子明淨了，沒甚風霧。」三藏道：「正是，覺到退下些去了。」行者笑道：「師父，我常時間還看得好，這番卻看錯了。我只說風霧之中恐有妖怪，原來不是。」三藏道：「是甚麼？」行者道：「前面不遠，乃是一莊村。村上人家好善，蒸的白米乾飯、白麵饝饝齋僧哩。這些霧，想是那些人家蒸籠之氣，也是積善之應。」八戒聽說，認了真實，扯過行者，悄悄的道：「哥哥，你先吃了他的齋來的？」行者道：「吃不多兒，因那菜蔬太鹹了些，不喜多吃。」八戒道：「啐！憑他怎麼鹹，我也盡肚吃他一飽。十分作渴，便回來吃水。」行者道：「你要吃麼？」八戒道：「正是，我肚裡有些饑了，先要去吃些兒，不知如何？」行者道：「兄弟莫題。古書云：『父在，子不得自專。』師父又在此，誰敢先去？」八戒笑道：「你若不言語，我就去了。」行者道：「我不言語，看你怎麼得去？」那獃子吃嘴的見識偏有，走上前，唱個大喏道：「師父，適才師兄說，前村裡有人家齋僧。你看這馬，有些要打攪人家，便要草要料，卻不費事？幸如今風霧明淨，你們且略坐坐，等我去尋些嫩草兒，先喂喂馬，然後再往那家子化齋去罷。」唐僧歡喜道：「好啊，你今日卻怎肯這等勤謹？快去快來。」
那獃子暗暗笑著便走。行者趕上扯住道：「兄弟，他那裡齋僧，只齋俊的，不齋醜的。」八戒道：「這等說，又要變化是。」行者道：「正是，你變變兒去。」好獃子，他也有三十六般變化，走到山凹裡，捻著訣，念動咒語，搖身一變，變做個矮瘦和尚。手裡敲個木魚，口裡哼阿哼的，又不會念經，只哼的是「上大人」。
卻說那怪物收風斂霧，號令群妖，在於大路口上，擺開一個圈子陣，專等行客。這獃子晦氣，不多時，撞到當中，被群妖圍住，這個扯住衣服，那個扯著絲絛，推推擁擁，一齊下手。八戒道：「不要扯，等我一家家吃將來。」群妖道：「和尚，你要吃甚的？」八戒道：「你們這裡齋僧，我來吃齋的。」群妖道：「你想這裡齋僧，不知我這裡專要吃僧。我們都是山中得道的妖仙，專要把你們和尚拿到家裡，上蒸籠蒸熟吃哩。你倒還想來吃齋。」八戒聞言，心中害怕，才報怨行者道：「這個弼馬溫，其實憊懶。他哄我說是這村裡齋僧，這裡那得村莊人家？那裡齋甚麼僧？卻原來是此妖精。」那獃子被他扯急了，即便現出原身，腰間掣釘鈀，一頓亂築，築退那些小妖。
小妖急跑去報與老妖道：「大王，禍事了。」老怪道：「有甚禍事？」小妖道：「山前來了一個和尚，且是生得乾淨。我說拿家來蒸他吃，若吃不了，留些兒防天陰。不想他會變化。」老妖道：「變化甚的模樣？」小妖道：「那裡成個人相？長嘴大耳朵，背後又有鬃。雙手掄一根釘鈀，沒頭沒臉的亂築，諕得我們跑回來報大王也。」老怪道：「莫怕，等我去看。」掄著一條鐵杵，走近前看時，見那獃子果然醜惡。他生得：
碓嘴初長三尺零，獠牙觜出賽銀釘。一雙圓眼光如電，兩耳搧風唿唿聲。腦後鬃長排鐵箭，渾身皮糙癩還青。手中使件蹊蹺物，九齒釘鈀個個驚。
妖精硬著膽喝道：「你是那裡來的？叫甚名字？快早說來，饒你性命。」八戒笑道：「我的兒，你是也不認得你豬祖宗哩。上前來，說與你聽：
巨口獠牙神力大，玉皇陞我天蓬帥。掌管天河八萬兵，天宮快樂多自在。只因酒醉戲宮娥，那時就把英雄賣。一嘴拱倒斗牛宮，吃了王母靈芝菜。玉皇親打二千鎚，把吾貶下三天界。教吾立志養元神，下方卻又為妖怪。正在高莊喜結親，命低撞著孫兄在。金箍棒下受他降，低頭才把沙門拜。背馬挑包做夯工，前生少了唐僧債。鐵腳天蓬本姓豬，法名喚作豬八戒。」
那妖精聞言，喝道：「你原來是唐僧的徒弟。我一向聞得唐僧的肉好吃，正要拿你哩，你卻撞得來，我肯饒你？不要走，看杵。」八戒道：「孽畜，你原來是個染博士出身。」妖精道：「我怎麼是染博士？」八戒道：「不是染博士，怎麼會使棒槌？」那怪那容分說，近前亂打。他兩個在山凹裡，這一場好殺：
九齒釘鈀，一條鐵杵。鈀丟解數滾狂風，杵運機謀飛驟雨。一個是無名惡怪阻山程，一個是有罪天蓬扶性主。性正何愁怪與魔，山高不得金生土。那個杵架猶如蟒出潭，這個鈀來卻似龍離浦。喊聲咤吒振山川，吆喝雄威驚地府。兩個英雄各逞能，捨身卻把神通賭。
八戒長起威風，與妖精廝鬥，那怪喝令小妖把八戒一齊圍住不題。
卻說行者在唐僧背後，忽失聲冷笑。沙僧道：「哥哥冷笑，何也？」行者道：「豬八戒真個獃呀，聽見說齋僧，就被我哄去了。這早晚還不見回來：若是一頓鈀打退妖精，你看他得勝而回，爭嚷功果；若戰他不過，被他拿去，卻是我的晦氣，背前面後，不知罵了多少弼馬溫哩。悟淨，你休言語，等我去看看。」
好大聖，他也不使長老知道，悄悄的腦後拔了一根毫毛，吹口仙氣，叫：「變！」即變做本身模樣，陪著沙僧，隨著長老。他的真身出個神，跳在空中觀看，但見那獃子被怪圍繞，釘鈀勢亂，漸漸的難敵。行者忍不住，按落雲頭，厲聲高叫道：「八戒不要忙，老孫來了。」那獃子聽得是行者聲音，仗著勢，愈長威風，一頓鈀，向前亂築。那妖精抵敵不住，道：「這和尚先前不濟，這會子怎麼又發起狠來？」八戒道：「我的兒，不可欺負我，我家裡人來也。」一發向前，沒頭沒臉築去。那妖精委架不住，領群妖敗陣去了。行者見妖精敗去，他就不曾近前，撥轉雲頭，徑回本處，把毫毛一抖，收上身來。長老的肉眼凡胎，那裡認得。
不一時，獃子得勝，也自轉來，累得那粘涎鼻涕，白沫生生。氣呼呼的走將來，叫聲：「師父。」長老見了，驚訝道：「八戒，你去打馬草的，怎麼這般狼狽回來？想是山上人家有人看護，不容你打草麼？」獃子放下鈀，搥胸跌腳道：「師父，莫要問，說起來就活活羞殺人。」長老道：「為甚麼羞來？」八戒道：「師兄捉弄我。他先頭說風霧裡不是妖精，沒甚兇兆，是一莊村人家好善，蒸白米乾飯、白麵饝饝齋僧的。我就當真，想著肚內饑了，先去乞些兒，假倚打草為名；豈知若干妖怪，把我圍了，苦戰了這一會，若不是師兄的哭喪棒相助，我也莫想得脫羅網回來也。」行者在傍笑道：「這獃子胡說。你若做了賊，就攀上一牢人。是我在這裡看著師父，何曾側離？」長老道：「是啊，悟空不曾離我。」那獃子跳著嚷道：「師父，你不曉得，他有替身。」長老道：「悟空，端的可有怪麼？」
行者瞞不過，躬身笑道：「是有個把小妖兒，他不敢惹我們。──八戒，你過來，一發照顧你照顧。我們既保師父，走過險峻山路，就似行軍的一般。」八戒道：「行軍便怎的？」行者道：「你做個開路將軍，在前剖路。那妖精不來便罷，若來時，你與他賭鬥，打倒妖精，算你的功果。」八戒量著那妖精手段與他差不多，卻說：「我就死在他手內也罷，等我先走。」行者笑道：「這獃子先說晦氣話，怎麼得長進？」八戒道：「哥哥，你知道：公子登筵，不醉即飽；壯士臨陣，不死帶傷。先說句錯話兒，後便有威風。」行者歡喜，即忙背了馬，請師父騎上，沙僧挑著行李，相隨八戒，一路入山不題。
卻說那妖精帥幾個敗殘的小妖徑回本洞，高坐在那石崖上，默默無言。洞中還有許多看家的小妖，都上前問道：「大王常時出去，喜喜歡歡回來，今日如何煩惱？」老妖道：「小的們，我往常出洞巡山，不管那裡的人與獸，定撈幾個來家，養贍汝等。今日造化低，撞見一個對頭。」小妖問：「是那個對頭？」老妖道：「是一個和尚，乃東土唐僧取經的徒弟，名喚豬八戒。我被他一頓釘鈀，把我築得敗下陣來。好惱啊！我這一向，常聞得人說，唐僧乃十世修行的羅漢，有人吃他一塊肉，可以延壽長生。不期他今日到我山裡，正好拿住他蒸吃，不知他手下有這等徒弟。」
說不了，班部叢中閃上一個小妖，對老妖哽哽咽咽哭了三聲，又嘻嘻哈哈的笑了三聲。老妖喝道：「你又哭又笑，何也？」小妖跪下道：「大王才說要吃唐僧，唐僧的肉不中吃。」老妖道：「人都說吃他一塊肉可以長生不老，與天同壽，怎麼說他不中吃？」小妖道：「若是中吃，也到不得這裡，別處妖精也都吃了。他手下有三個徒弟哩。」老妖道：「你知那三個？」小妖道：「他大徒弟是孫行者，三徒弟是沙和尚，這個是他二徒弟豬八戒。」老妖道：「沙和尚比豬八戒如何？」小妖道：「也差不多兒。」「那個孫行者比他如何？」小妖吐舌道：「不敢說。那孫行者神通廣大，變化多端。他五百年前曾大鬧天宮，上方二十八宿、九曜星官、十二元辰、五卿四相、東西星斗、南北二神、五嶽四瀆、普天神將，也不曾惹得他過，你怎敢要吃唐僧？」老妖道：「你怎麼知得他這等詳細？」小妖道：「我當初在獅駝嶺獅駝洞與那大王居住，那大王不知好歹，要吃唐僧，被孫行者使一條金箍棒，打進門來，可憐就打得犯了骨牌名，都『斷么絕六』。還虧我有些見識，從後門走了，來到此處，蒙大王收留。故此知他手段。」老妖聽言，大驚失色。這正是「大將軍怕讖語」。他聞得自家人這等說，安得不驚。
正都在悚懼之際，又一個小妖上前道：「大王莫惱，莫怕。常言道：『事從緩來。』若是要吃唐僧，等我定個計策拿他。」老妖道：「你有何計？」小妖道：「我有個分瓣梅花計。」老妖道：「怎麼叫做『分瓣梅花計』？」小妖道：「如今把洞口大小群妖點將起來，千中選百，百中選十，十中只選三個。須是有能幹，會變化的，都變做大王的模樣，頂大王之盔，貫大王之甲，執大王之杵，三處埋伏。先著一個戰豬八戒，再著一個戰孫行者，再著一個戰沙和尚：捨著三個小妖，調開他弟兄三個。大王卻在半空伸下拿雲手，去捉這唐僧，就如探囊取物，就如魚水盆內捻蒼蠅，有何難哉？」老妖聞此言，滿心歡喜道：「此計絕妙，絕妙！這一去，拿不得唐僧便罷；若是拿了唐僧，決不輕你，就封你做個前部先鋒。」小妖叩頭謝恩，叫點妖怪。即將洞中大小妖精點起，果然選出三個有能的小妖，俱變做老妖，各執鐵杵，埋伏等待唐僧不題。
卻說這唐長老無慮無憂，相隨八戒上大路。行夠多時，只見那路傍邊撲落的一聲響喨，跳出一個小妖，奔向前邊，要捉長老。孫行者叫道：「八戒，妖精來了，何不動手？」那獃子不認真假，掣釘鈀趕上亂築。那妖精使鐵杵就架相迎。他兩個一往一來的在山坡下正然賭鬥，又見那草科裡響一聲，又跳出個怪來，就奔唐僧。行者道：「師父，不好了，八戒的眼拙，放那妖精來拿你，且等老孫打他去。」急掣棒迎上前喝道：「那裡去？看棒。」那妖精更不打話，舉杵來迎他。兩個在草坡下一撞一衝，正相持處，又聽得山背後呼的風響，又跳出個妖精來，徑奔唐僧。沙僧見了，大驚道：「師父，大哥與二哥的眼都花了，把妖精放將來拿你了。你坐在馬上，等老沙拿他去。」這和尚也不分好歹，即掣杖，對面擋住那妖精鐵杵，恨苦相持，吆吆喝喝，亂嚷亂鬥，漸漸的調遠。那老怪在半空中見唐僧獨坐馬上，伸下五爪鋼鉤，把唐僧一把撾住。那師父丟了馬，脫了鐙，被妖精一陣風徑攝去了。可憐！這正是：
禪性遭魔難正果，江流又遇苦災星。
老妖按下風頭，把唐僧拿到洞裡，叫：「先鋒。」那定計的小妖上前跪倒，口中道：「不敢，不敢。」老妖道：「何出此言？大將軍一言既出，如白染皂。當時說拿不得唐僧便罷，拿了唐僧，封你為前部先鋒。今日你果妙計成功，豈可失信於你？你可把唐僧拿來，著小的們挑水刷鍋，搬柴燒火，把他蒸一蒸。我和你都吃他一塊肉，以圖延壽長生也。」先鋒道：「大王，且不可吃。」老怪道：「既拿來，怎麼不可吃？」先鋒道：「大王吃了他不打緊，豬八戒也做得人情，沙和尚也做得人情，但恐孫行者那主子刮毒。他若曉得是我們吃了，他也不來和我們廝打，他只把那金箍棒往山腰裡一搠，搠個窟窿，連山都掬倒了，我們安身之處也無之矣。」老怪道：「先鋒，憑你有何高見？」先鋒道：「依著我，把唐僧送在後園，綁在樹上，兩三日不要與他飯吃：一則圖他裡面乾淨；二則等他三人不來門前尋找，打聽得他們回去了，我們卻把他拿出來，自自在在的受用，卻不是好？」老怪笑道：「正是，正是，先鋒說得有理。」一聲號令，把唐僧拿入後園，一條繩綁在樹上，眾小妖都去前面聽候。
你看那長老苦捱著繩纏索綁，緊縛牢拴，止不住腮邊流淚，叫道：「徒弟呀，你們在那山中擒怪，甚路裡趕妖？我被潑魔捉來，此處受災，何日相會？痛殺我也！」正自兩淚交流，只見對面樹上有人叫道：「長老，你也進來了？」長老正了性道：「你是何人？」那人道：「我是本山中的樵子，被那山主前日拿來，綁在此間，今已三日，算計要吃我哩。」長老滴淚道：「樵夫啊，你死只是一身，無甚掛礙，我卻死得不甚乾淨。」樵子道：「長老，你是個出家人，上無父母，下無妻子，死便死了，有甚麼不乾淨？」長老道：「我本是東土往西天取經去的，奉唐朝太宗皇帝御旨拜活佛，取真經，要超度那幽冥無主的孤魂。今若喪了性命，可不盼殺那君王，孤負那臣子？那枉死城中，無限的冤魂，卻不大失所望，永世不得超生，一場功果，盡化作風塵，這卻怎麼得乾淨也？」樵子聞言，眼中墮淚道：「長老，你死也只如此，我死又更傷情。我自幼失父，與母鰥居，更無家業，止靠著打柴為生。老母今年八十三歲，只我一人奉養。倘若身喪，誰與他埋屍送老？苦哉，苦哉！痛殺我也。」長老聞言，放聲大哭道：「可憐，可憐！山人尚有思親意，空教貧僧會念經。事君事親，皆同一理；你為親恩，我為君恩。」正是那：
流淚眼觀流淚眼，斷腸人送斷腸人。
且不言三藏身遭困苦。卻說孫行者在草坡下戰退小妖，急回來路傍邊，不見了師父，止存白馬、行囊。慌得他牽馬挑擔，向山頭找尋。咦！正是那：
有難的江流專遇難，降魔的大聖亦遭魔。
畢竟不知尋找師父下落如何，且聽下回分解。
English
The Mind-Ape Jealous of the Wood-Mother; The Demon Lord Plots to Swallow the Chan Monk
The king held morning court, and the ministers, civil and military, all came forward with memorials: "My lord, we beg pardon for our breach of etiquette." The king said: "Your courtesies are as ever—what breach?" The ministers said: "My lord, we know not why: in one night every hair of our heads was gone." The king, holding this hairless memorial, came down from the dragon bed to his ministers: "Truly we know not why; in my palace too, great and small, every head was shorn in one night." King and ministers, all with brimming eyes, said: "From this day we dare kill no more monks." The king went back up the dragon seat, and the officials stood to their ranks. The king said again: "If there is business, step from the ranks and memorialize; if none, roll up the blinds and court is dismissed." Then from the military ranks stepped forward the general of the city patrol, and from the civil ranks the commandant of horse and chariots of the east city, and they knocked their heads at the steps: "Your servants, bearing the sacred decree to patrol the city, took last night one chest of thieves' plunder and one white horse. We dare not decide alone; we beg the decree." The king rejoiced: "Bring it, chest and all."
The two ministers went back to their yamen, mustered soldiers in good order, and had the chest carried out. Tripitaka inside, his soul not with his body, said: "Disciples, when we stand before the king, how do we plead?" The Pilgrim laughed: "No shouting; I have it all arranged. When the chest is opened, he will take us for his teachers. Only let Bajie not wrangle over merits." Bajie said: "If we escape the knife, it is blessing past measure—much less dare I wrangle." Scarcely had he spoken when the chest came to the palace, in through the Tower of the Five Phoenixes, and was set below the vermilion steps.
The two ministers begged the king to open and see; the king bade them open it. The lid was barely off when Zhu Bajie could not contain himself but sprang out, and the ministers' galls shook, and their tongues failed them. Then they saw Sun the Pilgrim helping out Tripitaka Tang, and Sha Monk carrying out the luggage. Bajie, seeing the general leading the horse, stepped up and gave a bark: "The horse is mine; hand it over." The officer, frightened, tumbled head over heels to the ground. The four stood together on the steps. The king, seeing four monks, hurried down from the dragon bed, summoned the queens and consorts of the three palaces down into the golden chime hall, and with all his ministers bowed and asked: "Elders, where do you come from?" Tripitaka said: "We are sent by the court of Great Tang in the Land of the East, bound for the Great Thunderclap Monastery in India in the Western Heaven, to worship the living Buddha and fetch the true scriptures." The king said: "Teacher, you have come from afar—why rest inside a chest?" Tripitaka said: "Your poor monk knew that Your Majesty had made a vow to kill monks, and dared not present ourselves openly in your sovereign country; we dressed as laymen and came by night to beg lodging at an eating house in your precious land. Fearing our true shapes would be known, we rested inside the chest. Unhappily thieves stole the chest out, the general seized it, and it was carried here. Today we behold Your Majesty's dragon countenance—truly pushing the clouds aside to see the sun. I beg Your Majesty to pardon and release your poor monk; it will be a kindness deep as the sea." The king said: "Teacher, you are high monks of a sovereign court above; I failed to receive you. I have long had a vow to kill monks, for monks once slandered me; I vowed to heaven to kill ten thousand monks and round out the vow. But this very night I have taken refuge, and you bid me and mine become monks: now king and ministers, queens and consorts, our hair is all shaved away. I beg you, teacher, do not begrudge your lofty wisdom; be willing to take us for your disciples." Bajie heard and burst out laughing: "If you will take us for masters, what gift of introduction do you bring?" The king said: "If the teachers will take us, I will lay before you the treasures of the kingdom." The Pilgrim said: "Speak not of treasures. We are monks of the Way. Only countersign and stamp our travel rescript, and send us out of the city, and I promise you your royal line stands firm forever, and happiness and long life keep coming." The king heard, and at once bade the Court of Imperial Entertainments lay a great banquet. King and ministers joined as one and bowed in unity. The rescript was countersigned at once, and the teachers were asked to rename the country. The Pilgrim said: "Your Majesty, the name 'Law Kingdom' is a fine one; only the word 'Destroying' will not do. Now that I have passed through, change it to 'Law-Honoring Kingdom,' and I promise you calm seas and clear rivers for a thousand generations, and seasonable rains and peace in all quarters." The king thanked him for the grace. The royal equipage was drawn up in full, and Tripitaka Tang and his four were escorted out of the city westward. King and ministers returned to the truth by way of goodness—no more of that.
The elder, having taken leave of the king of the Law-Honoring Kingdom, said gaily in the saddle: "Wukong, this contrivance is excellent; it has done great work." Sha Monk said: "Brother, where did you find so many barber-artisans, to shave so many heads overnight?" The Pilgrim told the whole story of his changes and his powers. Master and disciples laughed without stopping.
In the very midst of their joy a high mountain barred the road. Tripitaka Tang reined in: "Disciples, look how the hills rise sheer before us; be careful." The Pilgrim laughed: "Be at ease, be at ease; I will keep you from all harm." Tripitaka said: "Say not 'no harm.' I see the peaks standing upright, and from far off a certain fierce air; storm clouds fly out of them; I feel alarm creeping on, my whole body numb, my spirit uneasy." The Pilgrim laughed: "Have you forgotten the Heart Sutra of the Chan Master of Crow's Nest?" Tripitaka said: "I remember it." The Pilgrim said: "Though you remember it, there are four lines of the gatha you have forgotten." Tripitaka said: "Which four?" The Pilgrim said:
Buddha is on Vulture Peak—seek him not afar; Vulture Peak is only in your heart.Every one has the pagoda of Vulture Peak; go beneath that pagoda and cultivate.
Tripitaka said: "Disciple, do I not know? By these four lines, the thousand sutras and ten thousand classics are only the cultivating of the mind." The Pilgrim said: "Say no more. When the mind is clean, the lone light shines alone; when the mind is kept, the ten thousand states are all clear. One little slip, and sloth creeps in; a thousand years, ten thousand, and nothing is done. Only be wholeheartedly sincere, and Thunderclap is before your eyes. Frightened and dismayed as you are, your spirit uneasy, the great Way is far indeed, and Thunderclap far indeed. Doubt no more; come with me." At this the elder's heart and spirit cleared at once, and every care fell away.
The four went on together, and in a few steps were on the mountain. They looked up, and this is what they saw:
A mountain of mountains truly, and seen close, colors all checkered.Over the crown, clouds drift and tumble; before the cliffs, tree shadows lie cold.Birds flit and rattle; beasts run fierce and sullen.In the wood, a thousand trunks of pine; on the ridge, a few stems of bamboo.The howling is gray wolves fighting for food; the roaring is hungry tigers contending for a meal.Wild gibbons cry long, hunting fresh fruit; elk climb the flowering slopes up into the green haze.Wind sifting, water purling, and ever and anon the chatter of hidden birds.Here vines pull and tug; the whole brook is jade grass mixed with fragrant orchid.Strange stones glittering; peak-rocks sliced sheer.Foxes and wild cats run in packs; apes and gibbons troop in mischief.The traveler already sorrows at the perils and the steepness—and the old road, for all that, winds and turns again.
Master and disciples, fearful and trembling, were going along when they heard a rushing wind rise. Tripitaka, frightened, said: "The wind has risen." The Pilgrim said: "Spring has its mild wind, summer its warm wind, autumn its golden wind, winter its north wind. Every season has its winds—why fear a rising wind?" Tripitaka said: "This wind comes very sudden; it is certainly no wind of heaven." The Pilgrim said: "From of old, wind rises from the ground and clouds come out of mountains—when was there ever a wind of heaven?"
Before he had done, a fog rose too. And truly the fog was this:
Broad and dim, it darkens heaven; thick and heavy, it grays the ground.The sun gives never a shadow; nowhere a bird's cry heard.Like chaos come again; like a cloud of flying dust.The trees on the hilltop cannot be seen; where would you meet the herb gatherer?
Tripitaka's fear redoubled: "Wukong, the wind has not settled, and now this fog—what is it?" The Pilgrim said: "No hurry. Let the master dismount; you two brothers keep guard here, and I will go see what luck or ill this is."
The Great Sage bowed his waist and was halfway up the sky. He put his hand above his brow, rounded his fiery eyes, and looked down: there, on the edge of a hanging crag, sat a demon. And what did he look like:
Blazing his patterned coat, many-colored and bright; lofty his heroic bearing, mettlesome to the bone.Tusks out of his mouth like steel awls; sharp claws hidden in his hoofs like hooks of jade.Golden eyes, round-pupiled, frighten birds and beasts; silver whiskers bristling backward trouble ghosts and gods.Wild he roars and rages, flaunting his might; breathing fog and spouting wind, he works his wiles.
He saw too that thirty or forty little demons were drawn up on either hand, and the demon was busily spouting wind and breathing fog. The Pilgrim laughed in the dark: "My master had some foreboding after all: he said it was no wind of heaven, and sure enough the wind is a demon's flourish here. If your old Sun takes the iron staff and smashes down from above, that is called the garlic-pounding blow—it would smash him dead, but it would spoil your old Sun's name." Now the Pilgrim was a hero all his life and never learned to strike from ambush. He said: "I will go back and look after Zhu Bajie a bit, and send him to give this demon the first bout. If Bajie has the power and beats him down, so much the better; if he has no art and the demon takes him, I will go rescue him, and the credit will be mine. Besides, he is one for airs, somewhat lazy, unwilling to step forward—but he has a loose mouth and loves to eat. Let me coax him a little and see what he says."
At once he dropped the cloud down before Tripitaka. Tripitaka asked: "Wukong, what luck or ill at the wind and fog?" The Pilgrim said: "All is clear now; no wind, no fog." Tripitaka said: "True, it seems to have drawn off." The Pilgrim laughed: "Master, I generally see well enough, but this time I saw wrong. I thought there might be a demon in the wind and fog; there is none." Tripitaka said: "Then what is it?" The Pilgrim said: "Not far ahead is a village. The households there are generous: they steam white rice and white-flour buns and feed monks. This fog must be the steam of their steamers—a token of gathered goodness." Bajie heard, and took it for gospel. He drew the Pilgrim aside and whispered: "Brother, did you eat their alms on the way?" The Pilgrim said: "I ate only a little; the greens were rather too salt for my liking." Bajie said: "Pah! Salt or no salt, I'd fill my belly to the brim. If I am very thirsty, I'll come back and drink water." The Pilgrim said: "You want to go?" Bajie said: "I do; I feel a bit of hunger; let me go eat something first—what do you say?" The Pilgrim said: "Brother, not a word of it. The old book says: 'While the father lives, the son may not act alone.' The master is here too—who dares go first?" Bajie laughed: "If you say nothing, I will go." The Pilgrim said: "I say nothing—see how you get there." The glutton Idiot had his wits ready enough: he stepped up, bowed very deep, and said: "Master, senior brother just said there are households in the village ahead feeding monks. Look at this horse—it will soon be troubling some house for grass and provender, and that is bother. Happily the wind and fog are clear: sit you here a moment, and let me go find some tender grass and feed the horse a bit, and then go on to that house for alms." Tripitaka Tang was delighted: "Good! How willing and diligent you are today! Go quickly, come back quickly."
The Idiot went off, laughing in his sleeve. The Pilgrim caught him up and held him: "Brother, their alms there is for the handsome, not the ugly." Bajie said: "In that case, change I must." The Pilgrim said: "Just so—go changed." Good Idiot: he too had thirty-six changes. He went into a mountain fold, pinched the spell, pronounced the charm, shook himself, and changed into a small, spare monk. In his hand he tapped a wooden fish; out of his mouth he hummed and droned—not knowing any sutra, only droning his hornbook letters.
Now the monster, gathering in his wind and fog, gave his orders to the goblin host and drew up a ring of ambush at the crossroads, waiting for travelers. The Idiot's luck was out: in no time he walked into the middle of it, and the goblins closed round him—this one seizing his robe, that one his silk sash—shoving and pressing, and all falling on together. Bajie said: "Don't pull; let me go house by house eating my way." The goblins said: "Monk, what is it you want to eat?" Bajie said: "You feed monks here; I have come for the meal." The goblins said: "You thought this place fed monks—you did not know this place chiefly eats them. We are demon immortals attained in the mountains, and we make a trade of carrying off monks like you to our homes, steaming you in the steamer and eating you. And you came thinking to eat alms." At this Bajie's heart went faint, and he blamed the Pilgrim: "That Bimawen is a truly hateful creature! He gulled me that this village fed monks—and where is any village here? Where are monks fed? It is a demon's den, no more." The Idiot, pulled too hard, showed his true body on the spot, pulled the rake from his waist, and dug away at random, digging back the little demons.
The little demons ran in haste to tell the old demon: "Great King, calamity!" The old monster said: "What calamity?" The little demon said: "A monk came before the mountain, and a tidy monk at that. I said let us take him home and steam him, and what we could not eat, keep against a wet day. Who knew he could change shapes?" The old monster said: "Changed into what shape?" The little demon said: "Nothing like a man at all: a long snout, big ears, and a bristly mane behind; with both hands he swings a toothed rake, digging without head or face, and in our fright we ran back to tell the Great King." The old monster said: "Be not afraid; let me go see." Whirling an iron pestle, he came near and looked: the Idiot was ugly indeed. He was built:
Mortar-mouth new grown three feet and more; tusks jutting out past silver nails.A pair of round eyes glittering like lightning; two ears fanning the wind with a whish and whirr.Behind his skull the bristles stand like iron arrows; all over, hide rough, scabby, and green.In his hand he swings a curious thing—the nine-toothed rake at which every creature starts.
The demon, hardening his gall, shouted: "Where do you come from? What are you called? Speak quickly, and I spare your life." Bajie laughed: "My child, do you not know your ancestor Pig? Come up close, and I will tell you:
Great mouth, jutting tusks, strength of a god—the Jade Emperor made me Marshal Tianpeng.I held command of eighty thousand troops of the Milky Way, happy and free in the Heavenly Palace.Only, wine-muddled, I toyed with the moon palace maid—and that day sold my hero's name cheap.One snout-butt overthrew the Palace of the Dipper and the Bull, and I ate the Queen Mother's lingzhi greens.The Jade Emperor beat me two thousand strokes himself, and banished me below the three heavens.He bade me firm my will and nurse the primal spirit; but down below I turned a demon again.Just as I made a happy marriage at Gao Village, my luck ran low and I met brother Sun.Under the gold-banded staff I took my beating, and only then bowed my head and joined the gate of Law.Leading the horse, shouldering the pack, a drudge at labor—my former life owed Tripitaka Tang a debt.Iron-footed Tianpeng, Pig my surname; my law name is Zhu Bajie."
At this the demon shouted: "So you are Tripitaka Tang's disciple. I have long heard that Tripitaka Tang's flesh is good eating, and was just after you—and you walk into my hands; shall I spare you? Stand still! Look at the pestle." Bajie said: "You evil beast—so you were a dyer by trade." The demon said: "How am I a dyer?" Bajie said: "If not a dyer, how come you wield a dyeing beetle?" The monster brooked no more argument and fell on him. The two of them fought a fine battle in the mountain fold:
The nine-toothed rake, one iron pestle. The rake flung in its figures rolls like a wild gale; the pestle plying its wiles flies like sheets of rain.One, a nameless vicious monster barring the mountain road; one, a guilty Tianpeng guarding his nature's lord.If the nature stand upright, why fear monster or demon? However high the mountain, metal cannot be shut out by earth.That one's pestle guard is like a python out of the pool; this one's rake comes like a dragon leaving its cove.Their shouts shake hills and rivers; their roars of might startle the courts of the dead.Two heroes, each showing his powers, staking their lives upon the match.
Bajie's mettle rose as he fought the demon; and the monster shouted to the little demons to close round Bajie all together—no more of that.
Now the Pilgrim, behind Tripitaka Tang, suddenly laughed aloud in cold. Sha Monk said: "Brother laughs—why?" The Pilgrim said: "Zhu Bajie is truly an idiot: he hears of monks fed, and I gulled him off. And no sign of him by this hour. If one round of the rake beats the demon back, look for him coming home in triumph, clamoring for his merit; if he cannot stand against him and is taken, then it is my bad luck—he will be cursing Bimawen behind my back and before my face, who knows how many times. Wujing, say nothing; let me go look."
The Great Sage, without letting the elder know, quietly plucked a hair from behind his own head, blew on it a breath of immortal air, and cried: "Change!"—it took his own likeness, and kept company with Sha Monk, attending the elder. His true body went out of itself in spirit, leaped into the air, and looked: there was the Idiot hemmed round by the monster, his rake figures all awry, harder and harder pressed. The Pilgrim could not bear it; he brought down his cloud and cried in a stern, loud voice: "Bajie, no fear—your old Sun is here!" The Idiot, knowing the Pilgrim's voice, leaned on his support, and his mettle rose the higher; one burst of the rake, and he dug ahead at random. The demon could no longer stand against him, and said: "This monk was feeble enough before—how does he turn so fierce all at once?" Bajie said: "My child, do not bully me—my household is come!" And he dug on, without head or face. The monster could hold no longer, and led his goblins off in defeat. The Pilgrim, seeing the demon routed, did not come up at all: he wheeled his cloud, went straight back, shook the hair, and took it home again. The elder's mortal fleshly eyes could not tell.
In no time the Idiot, victorious, came back too, all strings of drivel and rheum, white foam working. He came up panting and called: "Master." The elder, seeing him, was astonished: "Bajie, you went to cut horse grass—why come back in such a state? Could it be the mountain households have watchers who would not let you cut grass?" The Idiot put down his rake, beat his breast, and stamped: "Master, ask nothing; the telling of it would shame me to death." The elder said: "Why shame?" Bajie said: "Senior brother made a fool of me. First he said there was no demon in the wind and fog, no ill omen—only a generous village, steaming white rice and white-flour buns to feed monks. I took it for truth, and being hungry, went to beg a bit, on pretense of cutting grass; and who knew but a pack of demons would ring me round? I fought bitterly this long while; and if brother's mourning staff had not come to help me, I would never have got out of the net alive." The Pilgrim laughed at his side: "The Idiot babbles. A thief once caught blames the whole jail. I was here watching the master—when did I ever step away?" The elder said: "True, Wukong never left me." The Idiot, hopping and bawling: "Master, you do not know—he has a double!" The elder said: "Wukong, was there truly a demon?"
The Pilgrim could not hide it; he bowed and laughed: "There was a demon or two of the smaller sort; they dare not meddle with us.—Bajie, come here; I will look after you once more. Since we guard the master over steep mountain roads, we must go like an army on the march." Bajie said: "On the march—then what?" The Pilgrim said: "You be the general who opens the road, and cut a path in front. If the demon does not come, well and good; if he comes, you fight him; beat him, and the merit is yours." Bajie reckoned the demon's art about his own equal, and said: "I'll die on his hand if I must—let me go first." The Pilgrim laughed: "The Idiot begins with words of ill omen—how will he ever improve?" Bajie said: "Brother, you know the saying: 'A lord at the banquet, if not drunk, is filled; a warrior at the line, if not slain, is wounded.' Say the unlucky word first, and the valor comes after." The Pilgrim was pleased; he swiftly shouldered the horse, begged the master to mount, Sha Monk took the load, and they followed Bajie up into the mountain—no more of that.
Now the demon, leading back a few battered little demons, went straight to his own cave and sat high on the stone crag, silent and dark. In the cave were many little demons keeping house, who came up asking: "The Great King goes out and comes home merry as a rule—why so troubled today?" The old demon said: "Little ones, when I patrol the mountains I always net a few men or beasts from somewhere, to keep you all fed. Today my luck sank low, and I met a match." The little demons asked: "What match?" The old demon said: "A monk, a disciple of Tripitaka Tang of the Land of the East who goes for scriptures, named Zhu Bajie. He dug me down off my feet with his rake, and I lost the field. Vexation! Of late I have often heard it said that Tripitaka Tang is an arhat perfected through ten lifetimes: whoever eats one piece of his flesh may lengthen his years and live forever. And today he comes into my mountain—just right to catch and steam and eat; who knew he had such disciples under him."
Scarcely had he spoken when out of the rank of demons stepped a little one, who sobbed three sobs before the old demon and laughed three laughs. The old demon shouted: "Weeping and laughing both—why?" The little demon knelt: "Great King, you say you will eat Tripitaka Tang; Tripitaka Tang's flesh is not fit to eat." The old demon said: "All men say that one piece of his flesh gives life without end, years equal to heaven's—how do you say he is not fit to eat?" The little demon said: "If he were fit to eat, he would never have got this far; the demons elsewhere would have eaten him long since. He has three disciples." The old demon said: "Do you know the three?" The little demon said: "His eldest disciple is Sun the Pilgrim, his third is Sha Monk, and this one is his second, Zhu Bajie." The old demon said: "How does Sha Monk compare with Zhu Bajie?" The little demon said: "Much of a muchness." "And that Sun the Pilgram beside them—how?" The little demon put out his tongue: "I dare not say. That Sun the Pilgrim's powers are vast and his changes without number. Five hundred years ago he threw the Heavenly Palace into an uproar: the twenty-eight mansions above, the nine luminous star officials, the twelve watch-stars of the year, the five ministers and four counselors, the starry hosts of east and west, the two gods of south and north, the five peaks and four streams, all the god generals of heaven could not get the better of him—how dare you talk of eating Tripitaka Tang?" The old demon said: "How do you know him so exactly?" The little demon said: "I lived once at Lion-Camel Ridge, in the Lion-Camel Cave, with that Great King. He did not know his own measure and wanted to eat Tripitaka Tang; Sun the Pilgrim came through the door with his gold-banded staff and beat us, poor creatures, clean off the dice board—ones and sixes all gone. I had some wit, slipped out the back door, came here, and was taken in by the Great King; so I know his art." At this the old demon went white with fright. Truly it is said: "The great general dreads the ominous word." Hearing it from his own household, how should he not be startled.
While all stood in dread, another little demon came up: "Great King, no grieving, no fearing. The old saying goes: 'Let the business take its time.' If you want Tripitaka Tang, leave it to me to lay a plan and catch him." The old demon said: "What plan have you?" The little demon said: "I have a plan called Split-Petal Plum Blossom." The old demon said: "What is this 'Split-Petal Plum Blossom'?" The little demon said: "Muster the whole goblin host, great and small, at the cave mouth; from a thousand choose a hundred, from a hundred choose ten, from ten choose but three. They must be able ones, skilled in changes; let all three take the Great King's likeness, wearing the Great King's helmet, belted in the Great King's armor, swinging the Great King's pestle, and lie in ambush in three places. Set one to fight Zhu Bajie, another to fight Sun the Pilgrim, another to fight Sha Monk: spend three little demons, and draw off the three brothers. Then the Great King, from mid-air, reaches down the cloud-grasping hand, takes this Tripitaka Tang as easily as drawing a thing from one's own sleeve, as nipping a fly out of a basin of water—what difficulty in it?" At this the old demon's heart danced: "A perfect plan, perfect! If this going out fails to catch Tripitaka Tang, well and good; but if Tripitaka Tang is caught, you shall not go unrewarded: I will make you vanguard of the van." The little demon knocked his head and thanked him for the grace, and called the muster. So the demons of the cave, great and small, were drawn up, and three able little demons truly chosen; all three took the old demon's shape, each with an iron pestle, and lay in ambush awaiting Tripitaka Tang—no more of that.
Now Tang the elder, free of care, went up the great road with Bajie. They had gone a long while when by the roadside, with a thump and crash, out leaped a little demon, dashing forward to seize the elder. Sun the Pilgrim called: "Bajie, a demon comes—why not strike?" The Idiot, not asking true or false, pulled his rake and dug after him. The demon met him with his iron pestle. The two of them, coming and going, were locked in battle below the slope when a rustle came from the grass, and out sprang another monster, making straight for Tripitaka Tang. The Pilgrim said: "Master, this is bad: Bajie's eyes are dull, and he has let a demon through to seize you. Wait; your old Sun will beat him off." He swiftly pulled his staff, came forward, and roared: "Where go you? Look at the staff!" The demon, without a word, raised his pestle to meet him. The two of them, bump and charge on the grassy slope, were at their grip when behind the mountain came a rush of wind, and out leaped a third demon, straight at Tripitaka Tang. Sha Monk, seeing, cried in alarm: "Master, big brother's and second brother's eyes are both bleared; they have let a demon through to take you. Sit you on the horse; your old Sha will take him." This monk, too, made no distinction but pulled his staff and blocked that demon's iron pestle face to face; bitterly they grappled, shouting and roaring, brawling farther and farther off. The old monster, in mid-air, saw Tripitaka Tang sitting alone on the horse; down reached the five-clawed steel hook, and at one grab he had Tripitaka Tang. The master let go the horse, slipped the stirrups, and the demon, on a gust of wind, carried him straight off. Alas! And this was truly:
The nature of Chan meets the demon, and the true fruit is hard to win;River Float again meets his bitter baleful star.
The old demon, leveling his wind, brought Tripitaka Tang into the cave and called: "Vanguard!" The little demon who had planned it came forward and knelt, saying: "I dare not, I dare not." The old demon said: "Why these words? A great general's word, once out, is like white dipped in black. It was agreed: fail to catch Tripitaka Tang, well and good; catch him, and you are vanguard of the van. Today your clever plan has succeeded—shall I break faith with you? Bring Tripitaka Tang here; bid the little ones carry water and scrub the pot, pile firewood and light the fire, and steam him. You and I will each eat a piece of his flesh, to lengthen our years and live forever." The vanguard said: "Great King, not yet." The old monster said: "Now that we have him, why not eat?" The vanguard said: "That the Great King eats him is no great matter; Zhu Bajie would make his peace, Sha Monk would make his peace—but I fear that master Sun the Pilgrim is venomous past all. If he learns we have eaten him, he will not come to fence with us at all: he will only punch that gold-banded staff into the mountain's waist, punch a hole through, and scoop the whole mountain over; and we shall have no place left to dwell in." The old monster said: "Vanguard, what high counsel have you?" The vanguard said: "Do as I say: carry Tripitaka Tang to the back garden, tie him to a tree, and give him no food for two or three days. For one thing, we want him clean inside; for another, we wait till the three do not come searching at our gate, till word comes that they have gone home; then we take him out and enjoy him at our ease—is that not well?" The old monster laughed: "Right, right; the vanguard speaks reason." At one word of command they carried Tripitaka Tang into the back garden, bound him to a tree with one rope, and all the little demons went to the front to wait orders.
See the elder, gall enduring rope and cord, bound tight and pinned fast, tears running down his cheeks, crying: "Disciples! In what bypath of that mountain are you chasing demons? I am taken by the shameless fiend and suffer here—when shall we meet? It kills me!" And as his two tears ran together, a voice from a tree opposite called: "Elder, have you come in too?" The elder steadied his spirit: "Who are you?" The man said: "I am a woodcutter of this mountain. The mountain's lord took me the day before yesterday and tied me here; it is three days now, and they mean to eat me." The elder, tears dropping: "Woodcutter, if you die, it is one body only, no encumbrance; but my death would not be clean." The woodcutter said: "Elder, you have left home: no parents above, no wife and children below—die and be done; what is unclean in it?" The elder said: "I was bound for the Western Heaven from the Land of the East to fetch scriptures, by the imperial decree of Emperor Taizong of Tang, to worship the living Buddha and bring back the true scriptures, to deliver those masterless lonely souls in the dark world. If I lose my life now, shall I not ache that sovereign's heart to death, and fail the ministers' hopes? The countless wronged souls in the City of Wrongful Death would be sorely disappointed, never to be delivered world without end; a work of merit all turned to wind and dust—how should that be clean?" At this the woodcutter's eyes fell with tears: "Elder, if you die, it is so much; but my death cuts deeper. I lost my father young and have lived on alone with my mother, without any estate, living only by cutting wood. My mother is eighty-three this year, and I am her only support. If I lose my life, who will bury her body and see her old age through? Bitter, bitter! It kills me!" At this the elder broke into loud weeping: "Pity, pity! The mountain man still has his thought of his mother, and your poor monk only knows to chant sutras. To serve a sovereign and to serve a parent are one and the same reason: your debt is to a mother's love, mine to a sovereign's grace." And it was just this:
Eyes that weep look on eyes that weep; the heartbroken see off the heartbroken.
To say no more of Tripitaka caught in trouble. Sun the Pilgrim, having beaten off the little demon on the grassy slope, hurried back to the roadside: no master; only the white horse and the bags. In dismay he led the horse, shouldered the load, and searched toward the mountain top. Ah! And it was just this:
River Float, in trouble, meets trouble still;the Great Sage who subdues demons too meets a demon now.
What would become of the search for the master? Listen to the next chapter to find out.
Chapter 86
Traditional Chinese
第八十六回 木母助威征怪物 金公施法滅妖邪
話說孫大聖牽著馬，挑著擔，滿山頭尋叫師父，忽見豬八戒氣呼呼的跑將來道：「哥哥，你喊怎的？」行者道：「師父不見了，你可曾看見？」八戒道：「我原來只跟唐僧做和尚的，你又捉弄我，教做甚麼將軍。我捨著命，與那妖精戰了一會，得命回來。師父是你與沙僧看著的，反來問我？」行者道：「兄弟，我不怪你。你不知怎麼眼花了，把妖精放回來拿師父。我去打那妖精，教沙和尚看著師父的，如今連沙和尚也不見了。」八戒笑道：「想是沙和尚帶師父那裡出恭去了。」說不了，只見沙僧來到。行者問道：「沙僧，師父那裡去了？」沙僧道：「你兩個眼都昏了，把妖精放將來拿師父。老沙去打那妖精的，師父自家在馬上坐來。」行者氣得暴跳道：「中他計了，中他計了。」沙僧道：「中他甚麼計？」行者道：「這是分瓣梅花計，把我弟兄們調開，他劈心裡撈了師父去了。天天天，卻怎麼好？」止不住腮邊淚滴。八戒道：「不要哭，一哭就膿包了。橫豎不遠，只在這座山上，我們尋去來。」
三人沒計奈何，只得入山找尋。行了有二十里遠近，只見那懸崖之下，有一座洞府：
削峰掩映，怪石嵯峨。奇花瑤草馨香，紅杏碧桃豔麗。崖前古樹，霜皮溜雨四十圍；門外蒼松，黛色參天二千尺。雙雙野鶴，常來洞口舞清風；對對山禽，每向枝頭啼白晝。簇簇黃藤如掛索，行行煙柳似垂金。方塘積水，深穴依山。方塘積水，隱窮鱗未變的蛟龍；深穴依山，住多年吃人的老怪。果然不亞神仙境，真是藏風聚氣巢。
行者見了，兩三步跳到門前看處，那石門緊閉，門上橫安著一塊石版，石版上有八個大字，乃「隱霧山折岳連環洞」。行者道：「八戒，動手啊。此間乃妖精住處，師父必在他家也。」那獃子仗勢行兇，舉釘鈀盡力築將去，把他那石頭門築了一個大窟窿，叫道：「妖怪，快送出我師父來，免得釘鈀築倒門，一家子都是了帳。」
守門的小妖急急跑入報道：「大王，闖出禍來了。」老怪道：「有甚禍？」小妖道：「門前有人把門打破，嚷道要師父哩！」老怪大驚道：「不知是那個尋將來也？」先鋒道：「莫怕，等我出去看看。」那小妖奔至前門，從那打破的窟窿處，歪著頭，往外張，見是個長嘴大耳朵，即回頭高叫：「大王莫怕他，這是個豬八戒，沒甚本事，不敢無理。他若無理，開了門，拿他進來湊蒸。怕便只怕那毛臉雷公嘴的和尚。」八戒在外邊聽見道：「哥啊，他不怕我，只怕你哩。師父定在他家了，你快上前。」行者罵道：「潑孽畜，你孫外公在這裡，送我師父出來，饒你命罷。」先鋒道：「大王，不好了，孫行者也尋將來了。」老怪報怨道：「都是你定的甚麼『分瓣分瓣』，卻惹得禍事臨門。怎生結果？」先鋒道：「大王放心，且休埋怨。我記得孫行者是個寬洪海量的猴頭，雖則他神通廣大，卻好奉承。我們拿個假人頭出去哄他一哄，奉承他幾句，只說他師父是我們吃了。若還哄得他去了，唐僧還是我們受用；哄不過，再作理會。」老怪道：「那裡得個假人頭？」先鋒道：「等我做一個兒看。」
好妖怪，將一把衠鋼刀斧，把柳樹根砍做個人頭模樣，噴上些人血，糊糊塗塗的，著一個小怪，使漆盤兒拿至門下，叫道：「大聖爺爺，息怒容稟。」孫行者果好奉承，聽見叫聲「大聖爺爺」，便就止住八戒：「且莫動手，看他有甚話說。」拿盤的小怪道：「你師父被我大王拿進洞來，洞裡小妖村頑，不識好歹，這個來吞，那個來啃，抓的抓，咬的咬，把你師父吃了，只剩了一個頭在這裡也。」行者道：「既吃了便罷，只拿出人頭來，我看是真是假。」那小怪從門窟裡拋出那個頭來。豬八戒見了就哭道：「可憐啊！那們個師父進去，弄做這們個師父出來也。」行者道：「獃子，你且認認是真是假，就哭。」八戒道：「不羞，人頭有個真假的？」行者道：「這是個假人頭。」八戒道：「怎認得是假？」行者道：「真人頭拋出來，撲搭不響；假人頭拋得像梆子聲。你不信，等我拋了你聽。」拿起來往石頭上一摜，噹的一聲響亮。沙和尚道：「哥哥，響哩。」行者道：「響便是個假的。我教他現出本相來你看。」急掣金箍棒，撲的一下打破了。八戒看時，乃是個柳樹根。獃子忍不住罵起來道：「我把你這夥毛團！你將我師父藏在洞裡，拿個柳樹根哄你豬祖宗，莫成我師父是柳樹精變的。」
慌得那拿盤的小怪戰兢兢跑去報道：「難難難，難難難。」老妖道：「怎麼有許多難？」小妖道：「豬八戒與沙和尚倒哄過了，孫行者卻是個販古董的──識貨，識貨。他就認得是個假人頭。如今得個真人頭與他，或者他就去了。」老怪道：「怎麼得個真人頭？我們那剝皮亭內有吃不了的人頭選一個來。」眾妖即至亭內揀了個新鮮的頭，教啃淨頭皮，滑塔塔的，還使盤兒拿出，叫：「大聖爺爺，先前委是個假頭。這個真正是唐老爺的頭，我大王留了鎮宅子的，今特獻出來也。」撲通的把個人頭又從門窟裡拋出，血滴滴的亂滾。
孫行者認得是個真人頭，沒奈何就哭；八戒、沙僧也一齊放聲大哭。八戒噙著淚道：「哥哥，且莫哭。天氣不是好天氣，恐一時弄臭了，等我拿將去，乘生氣埋下再哭。」行者道：「也說得是。」那獃子不嫌穢污，把個頭抱在懷裡，跑上山崖向陽處，尋了個藏風聚氣的所在，取釘鈀築了一個坑，把頭埋了，又築起一個墳塚。才叫沙僧：「你與哥哥哭著，等我去尋些甚麼供養供養。」他就走向澗邊，攀幾根大柳枝，拾幾塊鵝卵石。回至墳前，把柳枝兒插在左右，鵝卵石堆在面前。行者問道：「這是怎麼說？」八戒道：「這柳枝權為松柏，與師父遮遮墳頂；這石子權當點心，與師父供養供養。」行者喝道：「夯貨，人已死了，還將石子兒供他。」八戒道：「表表生人意，權為孝道心。」行者道：「且休胡弄。教沙僧在此：一則廬墓，二則看守行李、馬匹。我和你去打破他的洞府，拿住妖魔，碎屍萬段，與師父報仇去來。」沙和尚滴淚道：「大哥言之極當。你兩個著意，我在此處看守。」
好八戒，即脫了皂錦直裰，束一束著體小衣，舉鈀隨著行者，二人努力向前，不容分辨，徑自把他石門打破，喊聲振天，叫道：「還我活唐僧來耶！」那洞裡大小群妖，一個個魂飛魄散，都報怨先鋒的不是。老妖問先鋒道：「這些和尚打進門來，卻怎處治？」先鋒道：「古人說得好：『手插魚籃，避不得腥。』一不做，二不休，左右帥領家兵殺那和尚去來。」老怪聞言，無計可奈，真個傳令，叫：「小的們，各要齊心，將精銳器械跟我去出征。」果然一齊吶喊，殺出洞門。
這大聖與八戒急退幾步，到那山場平處，抵住群妖，喝道：「那個是出名的頭兒？那個是拿我師父的妖怪？」那群妖扎下營盤，將一面錦繡花旗閃一閃，老怪持鐵杵，應聲高呼道：「那潑和尚，你認不得我？我乃南山大王，數百年放蕩於此。你唐僧已是我拿吃了，你敢如何？」行者罵道：「這個大膽的毛團！你能有多少的年紀，敢稱『南山』二字？李老君乃開天闢地之祖，尚坐於太清之右；佛如來是治世之尊，還坐於大鵬之下；孔聖人是儒教之尊，亦僅呼為『夫子』。你這個孽畜，敢稱甚麼『南山大王』，數百年之放蕩。不要走，吃你外公老爺一棒。」那妖精側身閃過，使杵抵住鐵棒，睜圓眼問道：「你這嘴臉像個猴兒模樣，敢將許多言語壓我？你有甚麼手段，在吾門下猖狂？」行者笑道：「我把你個無名的孽畜！是也不知老孫。你站住，硬著膽，且聽我說：
祖居東勝大神洲，天地包含幾萬秋。花果山頭仙石卵，卵開產化我根苗。生來不比凡胎類，聖體原從日月儔。本性自修非小可，天姿穎悟大丹頭。官封大聖居雲府，倚勢行兇鬥斗牛。十萬神兵難近我，滿天星宿易為收。名揚宇宙方方曉，智貫乾坤處處留。今幸皈依從釋教，扶持長老向西遊。逢山開路無人阻，遇水支橋有怪愁。林內施威擒虎豹，崖前復手捉貔貅。東方果正來西域，那個妖邪敢出頭？孽畜傷師真可恨，管教時下命將休。」
那怪聞言，又驚又恨，咬著牙，跳近前來，使鐵杵望行者就打。行者輕輕的用棒架住，還要與他講話，那八戒忍不住，掣鈀亂築那怪的先鋒。先鋒帥眾齊來。這一場在山中平地處混戰，真是好殺：
東土大邦上國僧，西方極樂取真經。南山大豹噴風霧，路阻深山獨顯能。施巧計，弄乖伶，無知誤捉大唐僧。相逢行者神通廣，更遭八戒有聲名。群妖混戰山平處，塵土紛飛天不清。那陣上小妖呼哮，槍刀亂舉；這壁廂神僧叱喝，鈀棒齊興。大聖英雄無敵手，悟能精壯喜夯來。南禺老怪，部下先鋒，都為唐僧一塊肉，致令捨死又忘生。這兩個因師性命成仇隙，那兩個為要唐僧忒惡情。往來鬥經多半會，沖衝撞撞沒輸贏。
孫大聖見那些小妖勇猛，連打不退，即使個分身法，把毫毛拔下一把，嚼在口中，噴出去，叫聲：「變！」都變做本身模樣，一個使一條金箍棒，從前邊往裡打進。那一二百個小妖顧前不能顧後，遮左不能遮右，一個個各自逃生，敗走歸洞。這行者與八戒從陣裡往外殺來，可憐那些不識俊的妖精搪著鈀，九孔血出；挽著棒，骨肉如泥。諕得那南山大王滾風生霧，得命逃回。那先鋒不能變化，早被行者一棒打倒，現出本相，乃是個鐵背蒼狼怪。八戒上前扯著腳，翻過來看了道：「這廝從小兒也不知偷了人家多少豬牙子、羊羔兒吃了。」行者將身一抖，收上毫毛道：「獃子，不可遲慢，快趕老怪，討師父的命去來。」八戒回頭，就不見那些小行者，道：「哥哥的法相兒都去了。」行者道：「我已收來也。」八戒道：「妙啊，妙啊！」兩個喜喜歡歡，得勝而回。
卻說那老怪逃了命回洞，吩咐小妖搬石塊，挑土把前門堵了。那些得命的小妖，一個個戰兢兢的，把門都堵了，再不敢出頭。這行者引八戒，趕至門首吆喝，內無人答應。八戒使鈀築時，莫想得動。行者知之，道：「八戒，莫費氣力，他把門已堵了。」八戒道：「堵了門，師仇怎報？」行者道：「且回上墓前，看看沙僧去。」
二人復至本處，見沙僧還哭哩。八戒越發傷悲，丟了鈀，伏在墳上，手撲著土哭道：「苦命的師父啊！遠鄉的師父啊！那裡再得見你耶！」行者道：「兄弟，且莫悲切。這妖精把前門堵了，一定有個後門出入。你兩個只在此間，等我再去尋看。」八戒滴淚道：「哥啊，仔細著，莫連你也撈去了，我們不好哭得：哭一聲師父，哭一聲師兄，就要哭得亂了。」行者道：「沒事，我自有手段。」
好大聖，收了棒，束束裙，拽開步，轉過山坡，忽聽得潺潺水響。且回頭看處，原來是澗中水響，上溜頭沖泄下來。又見澗那邊有座門兒，門左邊有一個出水的暗溝。他道：「不消講！那就是後門了。若要是原嘴臉，恐有小妖開門看見認得，等我變作個水蛇兒過去。且住，變水蛇恐師父的陰靈兒知道，怪我出家人變蛇纏長。變作個小螃蟹兒過去罷。也不好，恐師父怪我出家人腳多。」即變做一個水老鼠，颼的一聲攛過去，從那出水的溝中，鑽至裡面天井中。探著頭兒觀看，只見那向陽處有個小妖，拿些人肉巴子，一塊塊的理著晒哩。行者道：「我的兒啊，那想是師父的肉吃不了，晒乾巴子防天陰的。我要現本相，趕上前，一棍子打殺，顯得我有勇無謀。且再變化進去，尋那老怪，看是何如。」跳出溝，搖身一變，變做個有翅的螞蟻兒。真個是：
力微身小號玄駒，日久藏修有翅飛。閑渡橋邊排陣勢，喜來床下鬥仙機。善知雨至常封穴，壘積塵多遂作灰。巧巧輕輕能爽利，幾番不覺過柴扉。
他展開翅，無聲無影，一直飛入中堂。只見那老怪煩煩惱惱正坐，有一個小妖從後面跳將來報道：「大王，萬千之喜。」老妖道：「喜從何來？」小妖道：「我才在後門外澗頭上探看，忽聽得有人大哭。即𧿼上峰頭望望，原來是豬八戒、孫行者、沙和尚在那裡拜墳痛哭。想是把那個人頭認做唐僧的頭葬下，掆作墳墓哭哩。」行者在暗中聽說，心內歡喜道：「若出此言，我師父還藏在那裡，未曾吃哩。等我再去尋尋，看死活如何，再與他說話。」
好大聖，飛在中堂，東張西看，見傍邊有個小門兒，關得甚緊。即從門縫兒裡鑽去看時，原是個大園子，隱隱的聽得悲聲。徑飛入深處，但見一叢大樹，樹底下綁著兩個人，一個正是唐僧。行者見了，心癢難撓，忍不住，現了本相，近前叫聲：「師父。」那長老認得，滴淚道：「悟空，你來了？快救我一救。悟空，悟空。」行者道：「師父莫只管叫名字：面前有人，怕走了風汛。你既有命，我可救得你。那怪只說已將你吃了，拿個假人頭哄我，我們與他恨苦相持。師父放心，且再熬熬兒，等我把那妖精弄倒，方好來解救。」
大聖念聲咒語，卻又搖身還變做個螞蟻兒，復入中堂，丁在正梁之上。只見那些未傷命的小妖簇簇攢攢，紛紛嚷嚷。內中忽跳出一個小妖，告道：「大王，他們見堵了門，攻打不開，死心塌地，捨了唐僧，將假人頭弄做個墳墓。今日哭一日，明日再哭一日，後日復了三，好道回去。打聽得他們散了啊，把唐僧拿出來，碎劖碎剁，把些大料煎了，香噴噴的大家吃一塊兒，也得個延年長壽。」又一個小妖拍著手道：「莫說，莫說，還是蒸了吃的有味。」又一個說：「煮了吃，還省柴。」又一個道：「他本是個稀奇之物，還著些鹽兒醃醃，吃得長久。」行者在那梁中聽見，心中大怒道：「我師父與你有甚毒情，這般算計吃他？」即將毫毛拔了一把，口中嚼碎，輕輕吹出，暗念咒語，都教變做瞌睡蟲兒，往那眾妖臉上拋去。一個個鑽入鼻中，小妖漸漸打盹，不一時都睡倒了。只有那個老妖睡不穩，他兩隻手揉頭搓臉，不住的打涕噴，捏鼻子。行者道：「莫是他曉得了？與他個雙掭燈。」又拔一根毫毛，依母兒做了，拋在他臉上，鑽於鼻孔內。兩個蟲兒，一個從左進，一個從右入。那老妖𧿼起來，伸伸腰，打兩個啊欠，呼呼的也睡倒了。
行者暗喜，才跳下來，現出本相。耳朵裡取出棒來，幌一幌，有鴨蛋粗細，噹的一聲，把旁門打破，跑至後園，高叫：「師父！」長老道：「徒弟，快來解解繩兒，綁壞我了。」行者道：「師父不要忙，等我打殺妖精，再來解你。」急抽身跑至中堂，正舉棍要打，又滯住手道：「不好，等解了師父來打。」復至園中，又思量道：「等打了來救。」如此者兩三番，卻才跳跳舞舞的到園裡。長老見了，悲中作喜道：「猴兒，想是看見我不曾傷命，所以歡喜得沒是處，故這等作跳舞也？」行者才至前，將繩解了，挽著師父就走。又聽得對面樹上綁的人叫道：「老爺捨大慈悲，也救我一命。」長老立定身，叫：「悟空，那個人也解他一解。」行者道：「他是甚麼人？」長老道：「他比我先拿進一日。他是個樵子，說有母親年老，甚是思想，倒是個盡孝的，一發連他都救了罷。」
行者依言，也解了繩索，一同帶出後門，𧿼上石崖，過了陡澗。長老謝道：「賢徒，虧你救了他與我命。悟能、悟淨都在何處？」行者道：「他兩個都在那裡哭你哩。你可叫他一聲。」長老果厲聲高叫道：「八戒，八戒。」那獃子哭得昏頭昏腦的，揩揩鼻涕眼淚道：「沙和尚，師父回家來顯魂哩，在那裡叫我們不是？」行者上前，喝了一聲道：「夯貨，顯甚麼魂？這不是師父來了？」那沙僧擡頭見了，忙忙跪在面前道：「師父，你受了多少苦啊！哥哥怎生救得你來也？」行者把上項事說了一遍。
八戒聞言，咬牙恨齒，忍不住舉起鈀把那墳塚一頓築倒，掘出那人頭，一頓築得稀爛。唐僧道：「你築他為何？」八戒道：「師父啊，不知他是那家的亡人，教我朝著他哭。」長老道：「虧他救了我命哩。你兄弟們打上他門，嚷著要我，想是拿他來搪塞；不然啊，就殺了我也。還把他埋一埋，見我們出家人之意。」那獃子聽長老此言，遂將一包稀爛骨肉埋下，也掆起個墳墓。
行者卻笑道：「師父，你請略坐坐，等我剿除去來。」即又跳下石崖，過澗入洞，把那綁唐僧與樵子的繩索拿入中堂，那老妖還睡著了，即將他四馬攢蹄綑倒，使金箍棒掬起來，握在肩上，徑出後門。豬八戒遠遠的望見道：「哥哥好幹這握頭事。再尋一個兒趁頭挑著不好？」行者到跟前放下，八戒舉鈀就築。行者道：「且住，洞裡還有小妖怪未拿哩。」八戒道：「哥啊，有便帶我進去打他。」行者道：「打又費工夫了，不若尋些柴，教他斷根罷。」那樵子聞言，即引八戒去東凹裡尋了些破梢竹、敗葉松、空心柳、斷根藤、黃蒿、老荻、蘆葦、乾桑，挑了若干，送入後門裡。行者點上火，八戒兩耳搧起風。那大聖將身跳上，抖一抖，收了瞌睡蟲的毫毛。那些小妖及醒來，煙火齊著。可憐！莫想有半個得命。連洞府燒得精空。卻回見師父。師父聽見老妖方醒聲喚，便叫：「徒弟，妖精醒了。」八戒上前一鈀，把老怪築死，現出本相，原來是個艾葉花皮豹子精。行者道：「花皮會吃老虎，如今又會變人。這頓打死，才絕了後患也。」長老謝之不盡，攀鞍上馬。那樵子道：「老爺，向西南去不遠，就是舍下。請老爺到舍，見見家母，叩謝老爺活命之恩，送老爺上路。」
長老欣然，遂不騎馬，與樵子並四眾同行，向西南迤𨓦前來，不多路，果見那：
石徑重漫苔蘚，柴門蓬絡藤花。四面山光連接，一林鳥雀諠譁。密密松篁交翠，紛紛異卉奇葩。地僻雲深之處，竹籬茅舍人家。
遠見一個老嫗倚著柴扉，眼淚汪汪的，兒天兒地的痛哭。這樵子看見自家母親，丟了長老，急忙忙先跑到柴扉前，跪下叫道：「母親，兒來也。」老嫗一把抱住道：「兒啊，你這幾日不來家，我只說是山主拿你去，害了性命，是我心疼難忍。你既不曾被害，何以今日才來？你繩擔、柯斧俱在何處？」樵子叩頭道：「母親，兒已被山主拿去，綁在樹上，實是難得性命，幸虧這幾位老爺。這老爺是東土唐朝往西天取經的羅漢。那老爺倒也被山主拿去綁在樹上。他那三位徒弟老爺神通廣大，把山主一頓打死。卻是個艾葉花皮豹子精；概眾小妖，俱盡燒死，卻將那老老爺解下救出，連孩兒都解救出來。此誠天高地厚之恩。不是他們，孩兒也死無疑了。如今山上太平，孩兒徹夜行走，也無事矣。」
那老嫗聽言，一步一拜，拜接長老四眾，都入柴扉茅舍中坐下。娘兒兩個磕頭稱謝不盡，慌慌忙忙的安排些素齋酬謝。八戒道：「樵哥，我知你府上也寒薄，只可將就一飯，切莫費心大擺佈。」樵子道：「不瞞老爺說，我這山間實是寒薄，沒甚麼香蕈、蘑菰、川椒、大料，只是幾品野菜奉獻老爺，權表寸心。」八戒笑道：「聒噪，聒噪。放快些兒就是，我們肚中饑了。」樵子道：「就有，就有。」果然不多時，展抹桌凳，擺將上來，果是幾盤野菜。但見那：
嫩焯黃花菜，酸虀白鼓丁。浮薔馬齒莧，江薺雁腸英。燕子不來香且嫩，芽兒拳小脆還青。爛煮馬藍頭，白熝狗腳跡。貓耳朵，野落蓽，灰條熟爛能中吃；剪刀股，牛塘利，倒灌窩螺操帚薺；碎米薺，萵菜薺，幾品青香又滑膩。油炒烏英花，菱科甚可誇。蒲根菜並茭兒菜，四般近水實清華。看麥娘，嬌且佳；破破納，不穿他。苦麻臺下藩籬架。雀兒綿單，猢猻腳跡，油灼灼煎來只好吃。斜蒿青蒿抱娘蒿，燈蛾兒飛上板蕎蕎。羊耳禿，枸杞頭，加上烏藍不用油。幾般野菜一餐飯，樵子虔心為謝酬。
師徒們飽餐一頓，收拾起程。那樵子不敢久留，請母親出來再拜，再謝。樵子只是磕頭，取了一條棗木棍，結束了衣裙，出門相送。沙僧牽馬，八戒挑擔，行者緊隨左右，長老在馬上拱手道：「樵哥，煩先引路，到大路上相別。」一齊登高下阪，轉澗尋坡。長老在馬上思量道：「徒弟啊，
自從別主來西域，遞遞迢迢去路遙。水水山山災不脫，妖妖怪怪命難逃。心心只為經三藏，念念仍求上九霄。碌碌勞勞何日了，幾時行滿轉唐朝？」
樵子聞言道：「老爺切莫憂思。這條大路，向西方不滿千里，就是天竺國，極樂之鄉也。」長老聞言，翻身下馬道：「有勞遠涉。既是大路，請樵哥回府，多多拜上令堂老安人：適間厚擾盛齋，貧僧無甚相謝，只是早晚誦經，保佑你母子平安，百年長壽。」那樵子喏喏相辭，復回本路。師徒遂一直投西。正是：
降怪解冤離苦厄，受恩上路用心行。
畢竟不知還有幾日得到西天，且聽下回分解。
English
The Wood-Mother Lends His Might Against the Monster; The Metal Lord's Art Extinguishes the Fiend
The Great Sage Sun, leading the horse and shouldering the load, called for the master all over the mountaintop, when up came Zhu Bajie, panting: "Brother, what are you bawling for?" The Pilgrim said: "The master is gone. Have you seen him?" Bajie said: "I only meant to be a monk following Tripitaka Tang; then you make a fool of me and dub me a general. I risked my life fighting that demon a round and got away with it. You and Sha Monk had the master in keeping, and now you ask me?" The Pilgrim said: "Brother, I do not blame you. Somehow your eyes bleared, and you let a demon back to take the master. I went to beat that demon, and told Sha Monk to watch the master—and now Sha Monk is gone too." Bajie laughed: "No doubt Sha Monk has taken the master somewhere to relieve himself." Before the words were done, up came Sha Monk. The Pilgrim asked: "Sha Monk, where has the master gone?" Sha Monk said: "Your eyes are both bleared; you let a demon through to take the master. I went to beat that demon; the master was sitting on the horse by himself." The Pilgrim, wild with anger, leaped: "We are tricked, we are tricked!" Sha Monk said: "Tricked how?" The Pilgrim said: "It is the Split-Petal Plum Blossom plan: they drew us three brothers apart, and snatched the master from between us. Heaven, heaven, heaven—what now?" And the tears would not stay from his cheeks. Bajie said: "Do not cry; cry, and you play the weakling. He cannot be far—he is on this mountain only. Let us go look."
The three, helpless, could only go into the mountain to search. Some twenty li on, they saw beneath a hanging cliff a cave dwelling:
Cut peaks shading one another; strange stones towering.Rare flowers and jade grasses breathing perfume; red apricots and green peaches in their glory.Before the cliff, ancient trees—bark sleek with rain, forty spans about; beyond the gate, gray pines—dark crowns reaching two thousand feet to heaven.Pair by pair the wild cranes come to dance in the clean wind at the cave mouth; couple by couple the mountain birds cry from the branches all the day.Tuft on tuft the yellow vines hang like ropes; row on row the misty willows trail like gold.A square pond holds its gathered water; a deep cave leans on the mountain.The pond's still water hides the horned dragon not yet changed; the deep cave in the mountain holds an old man-eating monster of many years.Truly not unworthy the home of immortals—a nest indeed where wind is stored and vapor gathered.
The Pilgrim saw it, jumped to the door in two or three strides, and looked: the stone door was shut fast, and athwart it lay a stone slab bearing eight great characters: Hidden-Mist Mountain, Broken-Peak Linked-Ring Cave. The Pilgrim said: "Bajie, to work! This is the demon's dwelling; the master must be within." The Idiot, bold in his strength, whirled up the rake and dug with all his might, knocking a great hole in the stone door, and called: "Demons! Hand out my master quickly, or the rake pulls down your door and the whole house of you settles accounts."
The doorkeeping little demons ran in haste to report: "Great King, calamity!" The old monster said: "What calamity?" The little demon said: "Someone has broken the door and is bawling for his master!" The old monster, greatly startled: "Who can have come looking?" The vanguard said: "Be not afraid; let me go look." The little demon ran to the front door and peered out, head aslant through the broken hole: a long snout and big ears. He turned and cried aloud: "Great King, fear him not: it is Zhu Bajie, a man of no powers, who dare not be insolent. If he is insolent, open the door and take him in to steam with the rest. What is to be feared is only that monk with the hairy face and the thunder-god beak." Bajie, hearing without, said: "Brother, they fear not me, but you. The master must be in their hands; go up quickly." The Pilgrim cursed: "You shameless evil beasts! Your grandfather Sun stands here. Hand out my master and I spare your lives." The vanguard said: "Great King, it is bad—Sun the Pilgrim has come looking too." The old monster complained: "It is all your 'petal-splitting, petal-splitting'; and now disaster is at the door. How shall it end?" The vanguard said: "Be at ease, Great King, and do not blame me yet. I remember Sun the Pilgrim is a monkey-head of vast, oceanic temper: for all his powers, he loves to be flattered. Let us take out a false head and gulled him with it, saying his master we have eaten. If we can gulled him off, Tripitaka Tang is still ours to enjoy; if not, we shall see." The old monster said: "Where get a false man's head?" The vanguard said: "Let me make one and see."
Good demon: with a fine steel knife and axe he carved the root of a willow into the shape of a man's head, spattered it with blood, daubed and smeared it, and gave it to a little demon, who bore it on a lacquer tray to the door, crying: "Great Sage, gracious sir, calm your wrath and hear us." Sun the Pilgrim truly loved flattery: at the words "Great Sage, gracious sir" he stopped Bajie: "Not yet—let us hear what they say." The little demon with the tray said: "Your master our Great King took into the cave; the little demons of the cave are rude clowns who know not good from bad: this one came to swallow, that one to gnaw; scratching and biting, they ate your master, and only this head is left." The Pilgrim said: "If eaten, so be it; only bring out the head, that I may see if it is true or false." The little demon tossed the head out through the hole. Zhu Bajie, seeing it, wept: "Poor soul! Such a master went in, and such a master comes out." The Pilgrim said: "Idiot, look first whether it is true or false, then weep." Bajie said: "For shame—a man's head, true or false?" The Pilgrim said: "This is a false man's head." Bajie said: "How do you know it false?" The Pilgrim said: "A true head tossed out lands with a dull thud; a false head rings like a clapper. If you will not believe me, let me toss it and you listen." He took it up and dashed it on the stone, and it rang out clang. Sha Monk said: "Brother, it rang." The Pilgrim said: "Ringing, it is false. Let me show you its true form." He swiftly pulled the gold-banded staff and smashed it with a blow. Bajie looked: it was a willow root. The Idiot could not forbear cursing: "You hairy scoundrels! You hide my master in your cave and put a willow root on your ancestor Pig—and is my master some willow spirit changed?"
The little demon with the tray fled trembling to report: "Hard, hard, hard—hard it is!" The old demon said: "How so many 'hards'?" The little demon said: "Zhu Bajie and Sha Monk we gulled well enough, but Sun the Pilgrim is a dealer in antiques—he knows the goods, he knows the goods. He saw at once it was a false head. If we give him a true man's head, perhaps he will go." The old monster said: "Where get a true man's head? In the Skin-Stripping Pavilion are heads we could not finish—choose one." The demons went to the pavilion, picked a fresh one, had it gnawed clean of skin, sleek and smooth, brought it out again on the tray, and called: "Great Sage, gracious sir, the former one was truly false. This is truly the head of the old master Tang, which our Great King kept to guard the house; we bring it out to you in person." And with a flop they tossed the head out through the hole, blood dripping, rolling every way.
Sun the Pilgrim saw it was a true man's head, and could not help weeping; Bajie and Sha Monk too broke out weeping aloud. Bajie, tears held back, said: "Brother, weep not yet. The weather is not good weather—the thing may spoil; let me take it, and bury it while the vital breath is in it, and then weep." The Pilgrim said: "Well said." The Idiot, disdaining no filth, took the head in his arms, ran up the cliff to the sunny side, found a place shut from wind and rich in gathered air, dug a pit with his rake, buried the head, and heaped up a grave mound. Then he called Sha Monk: "You weep with brother while I go find something to offer." He went down to the stream, broke a few great willow sprays, picked up a few pebbles, came back to the grave, stuck the willow sprays on this side and that, and piled the pebbles in front. The Pilgrim asked: "What is the meaning of this?" Bajie said: "The willow sprays stand for pine and cypress, to shade the master's grave top; the pebbles stand for sweetmeats, an offering to the master." The Pilgrim snapped: "Lout! The man is dead, and you offer him pebbles." Bajie said: "It shows the survivor's mind, and stands for a filial heart." The Pilgrim said: "No more fooling. Let Sha Monk stay here: first to keep the grave, second to watch the luggage and the horse. You and I go smash his cave dwelling, take the demon, chop him into ten thousand bits, and avenge the master." Sha Monk, tears dropping, said: "Big brother, well said. Go with care; I keep watch here."
Good Bajie: he stripped off his black brocade robe, girt up his close-fitting underclothes, raised the rake and followed the Pilgrim; the two pressed forward with all their strength, brooking no parley, broke the stone door outright, and with a shout that shook the sky cried: "Give us back our living Tang monk!" The goblins of the cave, great and small, one and all, felt their souls fly and spirits scatter, and all blamed the vanguard. The old monster asked the vanguard: "These monks have broken in—what is to be done?" The vanguard said: "The ancients said it well: 'Hand in the fish basket, and you cannot dodge the smell.' In for a penny, in for a pound: lead the house troops out and kill the monks." The old monster, no other counsel left, truly gave the order: "Little ones, be of one heart, every one; take up your finest weapons and follow me to war." And with one shout they came swarming out of the cave door.
The Great Sage and Bajie fell back a few steps to level ground in the mountain hollow, and there withstood the goblin host, roaring: "Which of you is the famous chief? Which the demon that took my master?" The goblin host pitched its camp, a flowered banner of brocade fluttering; the old monster, iron pestle in hand, answered in a loud cry: "You shameless monk, do you not know me? I am the Great King of the Southern Mountain, and these several hundred years I have ranged at will here. Your Tripitaka Tang I have taken and eaten—what will you do about it?" The Pilgrim cursed: "You audacious hairy beast! How many years have you lived, that you dare the words 'Southern Mountain'? Lord Lao was the begetter of heaven's opening and earth's dividing, and he sits yet at the right hand of Great Clarity; Buddha the Tathagata is the honored ruler of the world of men, and he sits beneath the Roc; Confucius the Sage is the honored teacher of the scholars, and men call him only 'the Master.' And you, evil beast, dare call yourself Great King of the Southern Mountain, ranging these several hundred years? Stand still, and taste your grandfather's staff!" The demon swerved aside to dodge, met the iron staff with his pestle, rounded his eyes, and said: "Your face is a monkey's face—how dare you load me with such talk? What powers have you, to rave at my gate?" The Pilgrim laughed: "You nameless evil beast! You do not know your old Sun. Stand there, harden your gall, and hear me:
My stock is the great god-continent of the east, held in heaven's and earth's embrace for tens of thousands of autumns.On Mount Flower-Fruit an immortal stone lay egg; the egg opened and brought forth my root and stock.Born, I was none of common womb and birth; my holy body was cousin to the sun and moon.My nature self-cultivated—no small matter; my heaven-given wit, an elixir head of the first water.Invested Great Sage, I dwelt in the cloud mansion; leaning on my strength I played the tyrant and fought at the Dipper and the Bull.A hundred thousand god soldiers could not come near me; the stars that fill the sky I gathered in with ease.My name rings through the universe, every quarter knows it; my wit threads heaven and earth and stays in every place.Now happily I have taken refuge in the Buddha's teaching, upholding the elder on his journey west.Meeting a mountain, I cut the road, and none can bar me; meeting water, I bridge it, and the demons grieve.In the wood I show my might and seize tigers and leopards; before the cliff, with a turn of the hand, I catch the pimao beast.From the eastern lands, in right earnest, to the western regions—what demon dare show his head?Evil beast, you hurt my master—truly hateful; I shall see your life ends this very hour.
The monster, hearing, was startled and furious at once; he set his teeth, jumped up close, and hammered at the Pilgrim with his iron pestle. The Pilgrim lightly parried with the staff, and would have talked with him still, but Bajie could not forbear, and dug away at the monster's vanguard. The vanguard led his host on together. And so, on the level ground in the mountain, a mingled battle—truly a fine fight:
A monk of the great kingdom of the eastern lands, bound for the western bliss to fetch the true scriptures. The great leopard of the Southern Mountain spouts wind and fog, barring the road in deep mountains, flaunting his powers alone. He lays his cunning plans, plays his clever tricks, and in his ignorance takes prisoner the Tang monk. He meets the Pilgrim, whose powers are vast, and worse, meets Bajie of sounding name. The goblin host fights pell-mell on the level ground; dust flies wildly, and the sky is not clear. On that side the little demons whoop and howl, spears and knives brandished at random; on this side the god monks shout their war cries, rake and staff rising together. The Great Sage, a hero with no equal; Wuneng, tough and stout, glad to wade in. The old monster of the southern peak and the vanguard beneath him—all for one piece of Tripitaka Tang's flesh, flinging away both death and life. These two, for their master's life, are made enemies; those two, for lust of the Tang monk, are cruelly set. They have fought back and forth the better part of a watch, charging and jostling, and neither has the win.
The Great Sage, seeing the little demons valiant and not to be beaten back with blow after blow, used the art of the divided body: he plucked a handful of hairs, chewed them in his mouth, sprayed them out, and cried: "Change!"—all took his own likeness, each with a gold-banded staff, and from the front drove in fighting. Those one or two hundred little demons, guarding the front could not guard the rear, warding the left could not ward the right; every one fled for his life and scuttled back into the cave in defeat. This Pilgrim and Bajie fought their way out from the midst of the host—poor creatures, the demons who could not tell good from bad: those who met the rake bled from nine holes; those who met the staff went to flesh and bone like mud. The Great King of the Southern Mountain, terror-struck, rolled wind and raised fog and fled for his life. The vanguard, who could not change, was early knocked down by the Pilgrim's staff, and showed his true form—an iron-backed gray wolf monster. Bajie came up, caught him by the foot, turned him over, and looked: "This fellow, from a pup, must have stolen and eaten I know not how many of the household's pigs and lambs." The Pilgrim shook his body, and the hairs came home: "Idiot, no dallying; after the old monster quickly, and ask him for the master's life." Bajie turned his head, and the little Pilgrims were gone: "Brother, your doubles are all away." The Pilgrim said: "I have called them in." Bajie said: "Fine, fine!" And the two went home in triumph, merry at heart.
Now the old monster, escaped with his life, came back to the cave and bade the little demons carry stones and earth and stop up the front door. Those little demons who had escaped, trembling one and all, stopped the door up, and dared not show so much as a head. The Pilgrim led Bajie up to the door and bawled; none within answered. Bajie dug at it with the rake—but stir it he could not. The Pilgrim knew it: "Bajie, waste no breath; he has stopped up the door." Bajie said: "The door stopped—how is the master's wrong to be avenged?" The Pilgrim said: "Let us go back to the grave and see Sha Monk."
The two came back and found Sha Monk still weeping. Bajie, grieved the more, dropped his rake, flung himself on the grave, beat the earth with his hands, and wept: "Master of the bitter life! Master of the far country! Where shall I see you again!" The Pilgrim said: "Brother, do not grieve yet. The demon has stopped the front door; he must have a back way in and out. You two stay here; let me go look again." Bajie, tears dropping: "Brother, be careful; do not let them net you too—we could not tell our weeping: a sob for the master, a sob for senior brother, and it would all come to tangles." The Pilgrim said: "No fear; I have my arts."
The Great Sage put up his staff, girt his skirt, strode out, and rounded the shoulder of the hill—when he heard the purl of water. Looking back, it was the brook, pouring down from above. And beyond the brook he saw a door, with a hidden drain letting out water at its left. He said: "No need to say: that is the back door. If I go in my own face, some little demon opening the door may know me; let me cross as a water snake. But stay—if I am a water snake, my master's hidden spirit may know it, and chide a monk of mine for twining like a snake. A little crab, then. No, not that either: he might chide me, a monk, for too many feet." So he became a water rat, whizzed across, drilled up through the drain into the court within. He put out his head and looked: in a sunny spot a little demon was laying out strips of man's flesh piece by piece to dry in the sun. The Pilgrim said: "My child! That must be the master's flesh they could not finish, dried in strips against a wet day. If I show my true form and run up and kill him with one blow, it shows courage without counsel; better change again, go in, find the old monster, and see how things stand." He jumped from the drain, shook himself, and changed into a winged ant. And truly:
Small of strength and tiny of body, named the dark colt; in long hiding it has grown wings and flies.At ease it deploys its ranks beside the bridge; in its joy it matches wits beneath the bed.Well it knows the coming rain, and seals its hole; its heaps of dust piled high turn to gray ash.Adroit and light, brisk and neat, time and again it slips past the wooden gate unmarked.
He spread his wings, soundless and shadowless, and flew straight into the middle hall. There sat the old monster, fuming and fretting, when a little demon came leaping from behind to report: "Great King, ten thousand joys!" The old demon said: "From where does this joy come?" The little demon said: "I was just scouting at the brookhead outside the back door when I heard someone weeping bitterly. I crept up the peak to look: it was Zhu Bajie, Sun the Pilgrim, and Sha Monk bowing at a grave and weeping. They must have taken that man's head for Tripitaka Tang's, buried it, and raised the tomb, and now they mourn at it." The Pilgrim, listening in the dark, rejoiced inwardly: "If that is so, my master is still hidden there, uneaten. Let me go look further, see how it stands with him, alive or dead, and then speak with him."
The Great Sage flew about the middle hall, looking this way and that, and saw a small door at the side, shut very close. Through the crack he drilled and looked: a great garden, and faintly the sound of grief. He flew deep in: a stand of great trees, and beneath them two men bound—one was Tripitaka Tang. The Pilgrim's heart itched past scratching; he could not forbear, showed his true form, came near, and called: "Master." The elder knew him, tears dropping: "Wukong, you have come? Save me quickly! Wukong, Wukong." The Pilgrim said: "Master, do not keep calling names: there are people near, and the word might get out. Since you live, I can save you. The monster thinks he has eaten you already; he gulled me with a false head, and we fought him bitterly. Master, be at ease, and endure a little longer; when I have felled the demon I will come and free you."
The Great Sage pronounced a spell, shook himself back into an ant, returned to the middle hall, and clung to the main beam. There the little demons whose lives were whole huddled and bustled, jabbering and shouting. Out of them leapt one and said: "Great King, they see the door stopped and cannot storm it; their hearts are sunk; they have given Tripitaka Tang up, made a tomb of the false head. Today they weep one day, tomorrow another, the third day they finish the rites and most likely go home. When we learn they are scattered, bring Tripitaka Tang out, carve him fine and chop him fine, fry him with spices, and we all eat a piece, fragrant—and gain long life and length of years." Another clapped his hands: "Say no more—steamed is the tasty way to eat him." Another said: "Boiled, and we save firewood." Another said: "He is a rarity by birth; pickle him with salt, and he keeps to eat longer." On the beam the Pilgrim heard, and his wrath blazed: "What deadly grudge has my master against you, that you scheme thus to eat him?" He plucked a handful of hairs, chewed them fine in his mouth, blew them out softly, and whispered a spell: all became drowsy-flies, and he tossed them into the demons' faces. One by one they drilled into their nostrils; the little demons nodded by degrees, and in no time all slept. Only the old monster slept ill: he kneaded his head and rubbed his face, sneezing and pinching his nose without stop. The Pilgrim said: "Can he have suspected? Give him a double dose." He plucked another hair, made one after the same pattern, tossed it on his face, and it drilled into his nostril: the two insects, one entering from the left, one from the right. The old monster arched up, stretched his back, yawned twice, and snored off to sleep.
The Pilgrim, rejoicing in the dark, jumped down and showed his true form. From his ear he drew the staff, flourished it to the thickness of a duck's egg, and with a bang broke open the side door, ran to the back garden, and called: "Master!" The elder said: "Disciple, come quickly and untie the ropes; the binding has racked me." The Pilgrim said: "Master, no hurry; let me kill the demon first, then untie you." He turned swiftly to the middle hall, raised the staff to strike—then stayed his hand: "No; untie the master first, then fight." Back to the garden; then he thought again: "Fight first, then rescue." So two or three times over, before he came dancing into the garden. The elder, seeing, made mirth of his sorrow: "Monkey, seeing I have not lost my life, you are so glad you know not what to do, and so you dance?" The Pilgrim came up at last, undid the rope, took the master by the arm, and went. Then from the tree opposite the bound man called: "My lord, of your great mercy, save my life too." The elder stopped: "Wukong, untie that man also." The Pilgrim said: "Who is he?" The elder said: "He was taken a day before me. He is a woodcutter, he says, with an old mother who longs for him—a man that truly serves his mother. Save him with the rest."
The Pilgrim did as he was told, untied the ropes, and brought them out together by the back door, up the stone crag, and over the steep brook. The elder thanked him: "Worthy disciple, it is you have saved his life and mine. Where are Wuneng and Wujing?" The Pilgrim said: "Both of them over there, weeping for you. Call to them once." The elder called aloud: "Bajie! Bajie!" The Idiot, wept silly, wiped his nose and eyes: "Sha Monk, the master's ghost is come home—it is calling us over there, is it not?" The Pilgrim came up and gave a bark: "Lout! What ghost? Is not this the master?" Sha Monk looked up, saw him, and hastened to kneel: "Master, what things you have suffered! How did brother save you?" And the Pilgrim told the whole story.
Bajie heard, and gnashed his teeth in wrath; he could not forbear but raised the rake and in a burst of digging leveled the tomb, dug out the man's head, and pounded it to pulp. Tripitaka Tang said: "Why pound that?" Bajie said: "Master, who knows whose dead man that was—I have been weeping to it." The elder said: "Yet it was that which saved my life. You brothers stormed his gate, bawling for me; they must have brought it out to put you off—or they would have killed me outright. Bury it again, and show the mind of men who have left home." The Idiot, at the elder's word, buried the bundle of pulped flesh and bone, and heaped up a grave again.
The Pilgrim laughed: "Master, sit you here a moment; let me go root the thing out." He jumped down the crag again, crossed the brook into the cave, took the ropes that had bound Tripitaka Tang and the woodcutter into the middle hall; the old monster still slept; he trussed him up four-limbed like a sacrifice, scooped him up with the gold-banded staff, and bore him on his shoulder, out the back door. Zhu Bajie, spying from afar, called: "Brother, you are fond of this shoulder business. Could you not find another to carry at the other end of the pole?" The Pilgrim came up and set him down; Bajie raised the rake to dig. The Pilgrim said: "Stay; there are little demons in the cave not yet taken." Bajie said: "Brother, if there are, take me in to beat them." The Pilgrim said: "Beating them costs labor; better find some firewood and rid ourselves of the root." At this the woodcutter led Bajie to the east hollow, where they gathered broken bamboo, leafless pine, hollow willow, rootless vine, yellow wormwood, old reeds, rushes, dry mulberry—a good load, and brought it in by the back door. The Pilgrim set it alight, and Bajie fanned the wind with his two ears. The Great Sage leapt on top, shook himself, and called home the drowsy-fly hairs. The little demons, just waking, found smoke and flame together. Alas! Not half a one escaped with life. The cave dwelling itself burned out clean. Then they returned to the master. The master, hearing the old monster just waking and moaning, called: "Disciple, the demon is awake." Bajie came up, and one blow of the rake finished the old monster; he showed his true form—a spotted leopard with mugwort-leaf markings. The Pilgrim said: "The spotted one could eat tigers, and now can turn man too. This beating to death ends the trouble for good." The elder thanked him past all telling, climbed the saddle, and mounted. The woodcutter said: "My lord, not far southwest is my home. Pray come to my house, see my mother, let her knock her head for the grace of life you have given, and see you on your way."
The elder was glad; he would not ride, but walked with the woodcutter and the four together, southwestward, winding on; and before many li, indeed there it was:
Stone paths overgrown again with moss; wicker gates wreathed in vine flowers.On four sides the mountain light runs together; in one grove, birds and sparrows clamor.Thick on thick the pines and bamboo green together; throng on throng rare herbs and strange blossoms.A place remote, deep in cloud—a household of bamboo fence and thatched roof.
From afar they saw an old woman leaning on the wicker door, eyes swimming with tears, weeping bitter, crying to heaven and earth for her son. The woodcutter, seeing his own mother, left the elder and ran in haste to the wicker door, knelt, and called: "Mother, your son is come." The old woman clasped him: "Child, these days you did not come home; I thought the mountain lord had taken you and ended your life, and my heart could not bear it. Since you were not killed, why come only today? Where are your carrying pole and axe?" The woodcutter knocked his head: "Mother, the mountain lord did take me and bound me to a tree; my life was truly lost—but thanks be to these gentlemen. This gentleman is an arhat of Tang in the Land of the East, bound for the Western Heaven to fetch scriptures. He too was taken by the mountain lord and bound to a tree. His three disciple gentlemen have powers wide as heaven: they beat the mountain lord to death—one spotted leopard with mugwort markings—and burned every one of the little demons, freed that old gentleman, and freed your child with him. This is a kindness high as heaven, deep as earth. Without them your child had died past doubt. Now the mountain is at peace; your son may travel all night and come to no harm."
The old woman heard, and came step by step, bowing at each, to welcome the elder and his four, and brought them within the wicker door to sit in the thatched hall. Mother and son knocked their heads and thanked without end, and hurried to lay a plain fast meal to repay them. Bajie said: "Woodcutter brother, I know your house is poor and spare; make do with a simple meal, and trouble not yourselves with great preparations." The woodcutter said: "I hide nothing from you, my lords: here in the mountains we are truly spare. We have no fragrant fungi, no mushrooms, no Sichuan pepper, no fine spice—only a few dishes of wild herbs to set before you, as a token of our hearts." Bajie laughed: "We trouble you, we trouble you. Only be quick about it; we are hungry." The woodcutter said: "At once, at once." And truly, in no long time, the tables and stools were wiped and laid; and it was indeed several dishes of wild herbs. Behold:
Blanched day-lily buds, tender; sour white dandelion pickle. Floating purslane; river cress and goose-gut greens. The swallow-comes-not, fragrant and tender; fist-small buds, crisp and green. Horse-blue tops boiled soft; dog's-footprints simmered white. Cat's-ears and wild basil; lamb's-quarters boiled soft and good to eat. Shears-blade and ox-pond herb, the backwater snail and broom cress; broken-rice cress and lettuce cress—several kinds, green and fragrant and slick. Dark blossoms fried in oil; the caltrop shoots much to be praised. Cattail-root greens and wild-rice stems—four kinds by the water, all pure and fine. The wheat-watcher, delicate and goodly; the tattered patch, that none would wear. Bitter-hemp by the terrace, trellised by the fence. The sparrow's cotton, the monkey's footprint, fried crisp and golden—only good for eating. Slant wormwood, green wormwood, the mother-clasping wormwood; the lamp moth lit on the buckwheat blades. Sheep's-ear baldhead and wolfberry tips, with the dark-blue leaf—no oil needed. Several wild herbs for one meal; the woodcutter's pure heart gives the thanks.
Master and disciples ate their fill, packed up, and took the road. The woodcutter would not hold them; he begged his mother out to bow again and thank again; took up a jujube-wood staff, girt his skirt and jacket, and came out to see them off. Sha Monk led the horse, Bajie carried the load, the Pilgrim kept close on either hand; the elder from the saddle raised his hands: "Woodcutter brother, be so good as to lead us first, and at the high road we part." Together they climbed the heights, went down the slopes, rounded the brook, sought the paths. The elder thought in the saddle: "Disciples,
Since I left my lord and came to the western regions, stage on stage the road runs far.River on river, hill on hill, the calamities will not fall off; demon upon demon, the life is hard to save.Heart on heart, only for the scriptures in three baskets; thought on thought, still seeking the ninth heaven.Toiling on and trudging on—when will it end? When shall my merits be full and I turn again to Tang?"
The woodcutter heard and said: "My lord, grieve not. Along this great road, less than a thousand li westward, is the land of India, the country of bliss." The elder heard, turned from the saddle and dismounted: "You have been at pains to see us far. Since this is the great road, I beg you, woodcutter brother, go home, and bear my greetings to your honored mother: just now we troubled you with a generous meal, and your poor monk has nothing to give in thanks, only this: morning and evening I will recite the scriptures, and pray peace for you mother and son, and a hundred years of long life." The woodcutter bowed and bowed and took his leave, and turned back on his road. Master and disciples went straight west. And it was just:
They felled the demon, loosed the grudge, and left the bitter straits;receiving kindness, they took the road, and walked with heedful hearts.
How many days yet to the Western Heaven, who could say? Listen to the next chapter to find out.
Chapter 87
Traditional Chinese
第八十七回 鳳仙郡冒天致旱 孫大聖勸善施霖
大道幽深，如何消息，說破鬼神驚駭。挾藏宇宙，剖判玄光，真樂世間無賽。靈鷲峰前，寶珠拈出，明映五般光彩。照乾坤上下群生，知者壽同山海。
卻說三藏師徒四眾別樵子，下了隱霧山，奔上大路。行經數日，忽見一座城池相近。三藏道：「悟空，你看那前面城池，可是天竺國麼？」行者搖手道：「不是，不是。如來處雖稱極樂，卻沒有城池，乃是一座大山，山中有樓臺殿閣，喚做靈山大雷音寺。就到了天竺國，也不是如來住處，天竺國還不知離靈山有多少路哩。那城想是天竺之外郡，到邊前方知明白。」
不一時至城外，三藏下馬，入到三層門裡，見那民事荒涼，街衢冷落。又到市口之間，見許多穿青衣者左右擺列，有幾個冠帶者立於房簷之下。他四眾順街行走，那些人更不遜避。豬八戒村愚，把長嘴掬一掬，叫道：「讓路，讓路。」那些人猛擡頭，看見模樣，一個個骨軟筋麻，跌跌蹡蹡，都道：「妖精來了，妖精來了！」諕得那簷下冠帶者戰兢兢躬身問道：「那方來者？」三藏恐他們闖禍，一力當先，對眾道：「貧僧乃東土大唐駕下拜天竺國大雷音寺佛祖求經者。路過寶方，一則不知地名，二則未落人家，才進城甚失迴避，望列公恕罪。」那官人卻才施禮道：「此處乃天竺外郡，地名鳳仙郡。連年乾旱，郡侯差我等在此出榜，招求法師祈雨救民也。」行者聞言道：「你的榜文何在？」眾官道：「榜文在此，適間才打掃廊簷，還未張掛。」行者道：「拿來我看看。」眾官即將榜文展開，掛在簷下。行者四眾上前同看。榜上寫著：
大天竺國鳳仙郡郡侯上官，為榜聘明師，招求大法事：茲因郡土寬弘，軍民殷實，連年亢旱，累歲乾荒，民田菑而軍地薄，河道淺而溝澮空。井中無水，泉底無津。富室聊以全生，窮民難以活命。斗粟百金之價，束薪五兩之資。十歲女易米三升，五歲男隨人帶去。城中懼法，典衣當物以存身；鄉下欺公，打劫吃人而顧命。為此出給榜文，仰 望十方賢哲，禱雨救民。恩當重報，願以千金奉謝，決不虛言。須至榜者。
行者看罷，對眾官道：「郡侯上官何也？」眾官道：「上官乃是姓，此我郡侯之姓也。」行者笑道：「此姓卻少。」八戒道：「哥哥不曾讀書。《百家姓》後有一句『上官歐陽』。」三藏道：「徒弟們，且休閑講。那個會求雨，與他求一場甘雨，以濟民瘼，此乃萬善之事；如不會，就行，莫誤了走路。」行者道：「祈雨有甚難事？我老孫翻江攪海、換斗移星，踢天弄井、吐霧噴雲，擔山趕月、喚雨呼風：那一件兒不是幼年耍子的勾當？何為稀罕？」
眾官聽說，著兩個急去郡中報道：「老爺，萬千之喜至也。」那郡侯正焚香默祝，聽得報聲喜至，即問：「何喜？」那官道：「今日領榜，方至市口張掛，即有四個和尚，稱是東土大唐差往天竺國大雷音拜佛求經者，見榜即道能祈甘雨，特來報知。」
那郡侯即整衣步行，不用轎馬多人，徑至市口，以禮敦請。忽有人報道：「郡侯老爺來了。」眾人閃過。那郡侯一見唐僧，不怕他徒弟醜惡，當街心倒身下拜道：「下官乃鳳仙郡郡侯上官氏，熏沐拜請老師祈雨救民。望師大捨慈悲，運神功，拔濟拔濟。」三藏答禮道：「此間不是講話處，待貧僧到那寺觀，卻好行事。」郡侯道：「老師同到小衙，自有潔淨之處。」
師徒們遂牽馬挑擔，徑至府中，一一相見。郡侯即命看茶擺齋，少頃齋至。那八戒放量吞餐，如同餓虎。諕得那些捧盤的心驚膽戰，一往一來，添湯添飯，就如走馬燈兒一般，剛剛供上，直吃得飽滿方休。齋畢，唐僧謝了齋，卻問：「郡侯大人，貴處乾旱幾時了？」郡侯道：
「敝地大邦天竺國，風仙外郡吾司牧。一連三載遇乾荒，草子不生絕五穀。大小人家買賣難，十門九戶俱啼哭。三停餓死二停人，一停還似風中燭。下官出榜遍求賢，幸遇真僧來我國。若施寸雨濟黎民，願奉千金酬厚德！」
行者聽說，滿面喜生，呵呵的笑道：「莫說，莫說。若說千金為謝，半點甘雨全無；但論積功累德，老孫送你一場大雨。」那郡侯原來十分清正賢良，愛民心重，即請行者上坐，低頭下拜道：「老師果捨慈悲，下官必不敢悖德。」行者道：「且莫講話，請起。但煩你好生看著我師父，等老孫行事。」沙僧道：「哥哥，怎麼行事？」行者道：「你和八戒過來，就在他這堂下隨著我做個羽翼，等老孫喚龍來行雨。」八戒、沙僧謹依使令，三個人都在堂下。郡侯焚香禮拜。三藏坐著念經。
行者念動真言，誦動咒語，即時見正東上一朵烏雲，漸漸落至堂前，乃是東海老龍王敖廣。那敖廣收了雲腳，化作人形，走向前，對行者躬身施禮道：「大聖喚小龍來，那方使用？」行者道：「請起。累你遠來，別無甚事。此間乃鳳仙郡，連年乾旱，問你如何不來下雨？」老龍道：「啟上大聖得知：我雖能行雨，乃上天遣用之輩。上天不差，豈敢擅自來此行雨？」行者道：「我因路過此方，見久旱民苦，特著你來此施雨求濟，如何推託？」龍王道：「豈敢推託？但大聖念真言呼喚，不敢不來。一則未奉上天御旨，二則未曾帶得行雨神將，怎麼動得雨部？大聖既有拔濟之心，容小龍回海點兵，煩大聖到天宮奏准，請一道降雨的聖旨，請水官放出龍來，我卻好照旨意數目下雨。」
行者見他說出理來，只得發放老龍回海。他即跳出罡斗，對唐僧備言龍王之事。唐僧道：「既然如此，你去為之，切莫打誑語。」行者即吩咐八戒、沙僧：「保著師父，我上天宮去也。」好大聖，說聲去，寂然不見。那郡侯膽戰心驚道：「孫老爺那裡去了？」八戒笑道：「駕雲上天去了。」郡侯十分恭敬，傳出飛報，教滿城大街小巷，不拘公卿士庶、軍民人等，家家供養龍王牌位，門設清水缸，缸插楊柳枝，侍奉香火，拜天不題。
卻說行者一駕觔斗雲，徑到西天門外，早見護國天王引天丁、力士上前迎接道：「大聖，取經之事完乎？」行者道：「也差不遠矣。今行至天竺國界，有一外郡，名鳳仙郡。彼處三年不雨，民甚艱苦，老孫欲祈雨拯救。呼得龍王到彼，他言無旨，不敢私自為之，特來朝見玉帝請旨。」天王道：「那壁廂敢是不該下雨哩。我向時聞得說：那郡侯撒潑，冒犯天地，上帝見罪，立有米山、麵山、黃金大鎖，直等此三事倒斷，才該下雨。」行者不知此意是何，要見玉帝。天王不敢攔阻，讓他進去。徑至通明殿外，又見四大天師迎道：「大聖到此何幹？」行者道：「因保唐僧，路至天竺國界，鳳仙郡無雨，郡侯召師祈雨。老孫呼得龍王，意命降雨，他說未奉玉帝旨意，不敢擅行，特來求旨，以甦民困。」四大天師道：「那方不該下雨。」行者笑道：「該與不該，煩為引奏引奏，看老孫的人情何如。」葛仙翁道：「俗語云：『蒼蠅包網兒──好大面皮。』」許旌陽道：「不要亂談，且只帶他進去。」
丘洪濟、張道陵與葛、許四真人引至靈霄殿下，啟奏道：「萬歲，有孫悟空路至天竺國鳳仙郡，欲與求雨，特來請旨。」玉帝道：「那廝三年前十二月二十五日，朕出行監觀萬天，浮遊三界。駕至他方，見那上官正不仁，將齋天素供推倒喂狗，口出穢言，造有冒犯之罪，朕即立以三事，在於披香殿內。汝等引孫悟空去看：若三事倒斷，即降旨與他；如不倒斷，且休管閑事。」
四天師即引行者至披香殿裡看時，見有一座米山，約有十丈高下；一座麵山，約有二十丈高下。米山邊有一隻拳大之雞，在那裡緊一嘴，慢一嘴，嗛那米吃。麵山邊有一隻金毛哈巴狗兒，在那裡長一舌，短一舌，餂那麵吃。左邊懸一座鐵架子，架上掛一把金鎖，約有一尺三四寸長短，鎖梃有指頭粗細，下面有一盞明燈，燈焰兒燎著那鎖梃。行者不知其意，回頭問天師曰：「此何意也？」天師道：「那廝觸犯了上天，玉帝立此三事，直等雞嗛了米盡，狗餂得麵盡，燈焰燎斷鎖梃，那方才該下雨哩。」
行者聞言，大驚失色，再不敢啟奏，走出殿，滿面含羞。四天師笑道：「大聖不必煩惱，這事只宜作善可解。若有一念善慈，驚動上天，那米、麵山即時就倒，鎖梃即時就斷。你去勸他歸善，福自來矣。」行者依言，不上靈霄辭玉帝，徑來下界復凡夫。須臾，到西天門，又見護國天王。天王道：「請旨如何？」行者將米山、麵山、金鎖之事說了一遍，道：「果依你言，不肯傳旨。適間天師送我，教勸那廝歸善，即福原也。」遂相別，降雲下界。
那郡侯同三藏、八戒、沙僧、大小官員人等接著，都簇簇攢攢來問。行者將郡侯喝了一聲道：「只因你這廝三年前十二月二十五日冒犯了天地，致令黎民有難，如今不肯降雨。」慌得郡侯跪伏在地道：「老師如何得知三年前事？」行者道：「你把那齋天的素供，怎麼推倒喂狗？可實實說來。」那郡侯不敢隱瞞，道：「三年前十二月二十五日，獻供齋天，在於本衙之內，因妻不賢，惡言相鬥，一時怒發無知，推倒供桌，潑了素饌，果是喚狗來吃了。這兩年憶念在心，神思恍惚，無處可以解釋。不知上天見罪，遺害黎民。今遇老師降臨，萬望明示，上界怎麼樣計較？」行者道：「那一日正是玉皇下界之日，見你將齋供喂狗，又口出穢言，玉帝即立三事記汝。」八戒問道：「是甚三事？」行者道：「披香殿立一座米山，約有十丈高下；一座麵山，約有二十丈高下。米山邊有拳大的一隻小雞，在那裡緊一嘴、慢一嘴的，嗛那米吃；麵山邊有一個金毛哈巴狗兒，在那裡長一舌、短一舌的，餂那麵吃。左邊又一座鐵架子，架上掛一把黃金大鎖，鎖梃兒有指頭粗細。下面有一盞明燈，燈焰兒燎著那鎖梃。直等那雞嗛米盡，狗餂麵盡，燈燎斷鎖梃，他這裡方才該下雨哩。」八戒笑道：「不打緊，不打緊。哥哥肯帶我去，變出法身來，一頓把他的米麵都吃了，鎖梃弄斷了，管取下雨。」行者道：「獃子莫胡說。此乃上天所設之計，你怎麼得見？」三藏道：「似這等說，怎生是好？」行者道：「不難，不難。我臨行時，四天師曾對我言，但只作善可解。」那郡侯拜伏在地，哀告道：「但憑老師指教，下官一一皈依也。」行者道：「你若回心向善，趁早念佛看經，我還替你作為；汝若仍前不改，我亦不能解釋，不久天即誅之，性命不能保矣。」
那郡侯磕頭禮拜，誓願皈依。當時召請本處僧道，啟建道場，各各寫發文書，申奏三天。郡侯領眾拈香瞻拜，答天謝地，引罪自責。三藏也與他念經。一壁廂又出飛報，教城裡城外大家小戶，不論男女人等，都要燒香念佛。自此時，一片善聲盈耳。行者卻才歡喜，對八戒、沙僧道：「你兩個好生護持師父，等老孫再與他去去來。」八戒道：「哥哥又往那裡去？」行者道：「這郡侯聽信老孫之言，果然受教，恭敬善慈，誠心念佛。我這去再奏玉帝，求些雨來。」沙僧道：「哥哥既要去，不必遲疑，且耽擱我們行路。必求雨一壇，庶成我們之正果也。」
好大聖，又縱雲頭，直至天門外，還遇著護國天王。天王道：「你今又來做甚？」行者道：「那郡侯已歸善矣。」天王亦喜。正說處，早見直符使者捧定了道家文書、僧家關牒，到天門外傳遞。那符使見了行者，施禮道：「此意乃大聖勸善之功。」行者道：「你將此文牒送去何處？」符使道：「直送至通明殿上，與天師傳遞到玉皇大天尊前。」行者道：「如此，你先行，我當隨後而去。」那符使入天門去了。護國天王道：「大聖，不消見玉帝了。你只往九天應元府下借點雷神，徑自聲雷掣電，還他就有雨下也。」
真個行者依言，入天門裡，不上靈霄殿求請旨意，轉雲步，徑往九天應元府，見那雷門使者、糾錄典者、廉訪典者都來迎著，施禮道：「大聖何來？」行者道：「有事要見天尊。」三使者即為傳奏。天尊隨下九鳳丹霞之扆，整衣出迎。相見禮畢，行者道：「有一事特來奉求。」天尊道：「何事？」行者道：「我因保唐僧至鳳仙郡，見那乾旱之甚，已許他求雨，特來告借貴部官將到彼聲雷。」天尊道：「我知那郡侯冒犯上天，立有三事，不知可該下雨哩？」行者笑道：「我昨日已見玉帝請旨。玉帝著天師引我去披香殿看那三事，乃是米山、麵山、金鎖，只要三事倒斷，方該下雨。我愁難得倒斷，天師教我勸化郡侯等眾作善，以為人有善念，天必從之。庶幾可以回天心，解災難也。今已善念頓生，善聲盈耳。適間直符使者已將改行從善的文牒奏上玉帝去了，老孫因特造尊府，告借雷部官將相助相助。」天尊道：「既如此，差鄧、辛、張、陶，帥領閃電娘子，即隨大聖下降鳳仙郡聲雷。」
那四將同大聖不多時，至於鳳仙境界，即於半空中作起法來。只聽得唿𡃤𡃤的雷聲，又見那淅瀝瀝的閃電。真個是：
電掣紫金蛇，雷轟群蟄鬨。熒煌飛火光，霹靂崩山洞。列缺滿天明，震驚連地縱。紅銷一閃發萌芽，萬里江山都撼動。
那鳳仙郡城裡城外，大小官員，軍民人等，整三年不曾聽見雷電；今日見有雷聲霍閃，一齊跪下，頭頂著香爐，有的手拈著柳枝，都念：「南無阿彌陀佛！南無阿彌陀佛！」這一聲善念，果然驚動上天。正是那古詩云：
人心生一念，天地悉皆知。善惡若無報，乾坤必有私。
且不說孫大聖指揮雷將，掣電轟雷於鳳仙郡，人人歸善。卻說那上界直符使者將僧、道兩家的文牒送至通明殿，四天師傳奏靈霄殿。玉帝見了道：「那廝們既有善念，看三事如何？」正說處，忽有披香殿看管的將官報道：「所立米、麵山俱倒了，霎時間米、麵皆無，鎖梃亦斷。」奏未畢，又有當駕天官引鳳仙郡土地、城隍、社令等神齊來拜奏道：「本郡郡主並滿城大小黎庶之家，無一家一人不皈依善果，禮佛敬天。今啟垂慈，普降甘雨，求濟黎民。」玉帝聞言大喜，即傳旨：「著風部、雲部、雨部各遵號令，去下方，按鳳仙郡界，即於今日今時，聲雷佈雲，降雨三尺零四十二點。」時有四大天師奉旨，傳與各部隨時下界，各逞神威，一齊振作。
行者正與鄧、辛、張、陶令閃電娘子在空中調弄，只見眾神都到，合會一天。那其間風雲際會，甘雨滂沱。好雨：
漠漠濃雲，濛濛黑霧。雷車轟轟，閃電灼灼。滾滾狂風，淙淙驟雨。所謂一念回天，萬民滿望。全虧大聖施元運，萬里江山處處陰。好雨傾河倒海，蔽野迷空。簷前垂瀑布，窗外響玲瓏。萬戶千門人念佛，六街三市水流洪。東西河道條條滿，南北溪灣處處通。槁苗得潤，枯木回生。田疇麻麥盛，村堡荳糧升。客旅喜通販賣，農夫愛爾耘耕。從今黍稷多條暢，自然稼穡得豐登。風調雨順民安樂，海晏河清享太平。
一日雨下足了三尺零四十二點，眾神祗漸漸收回。孫大聖厲聲高叫道：「那四部眾神，且暫停雲從，待老孫去叫郡侯拜謝列位。列位可撥開雲霧，各現真身，與這凡夫親眼看看，他才信心供奉也。」眾神聽說，只得都停在空中。
這行者按落雲頭，徑至郡裡，早見三藏、八戒、沙僧都來迎接；那郡侯一步一拜來謝。行者道：「且慢謝我。我已留住四部神祗，你可傳召多人同此拜謝，教他向後好來降雨。」郡侯隨傳飛報，召眾同酬，都一個個拈香朝拜。只見那四部神祗開明雲霧，各現真身。四部者，乃雨部、雷部、雲部、風部。只見那：
龍王顯像，雷將舒身；雲童出現，風伯垂真。龍王顯像，銀鬚蒼貌世無雙；雷將舒身，鉤嘴威顏誠莫比。雲童出現，誰如玉面金冠；風伯垂真，曾似燥眉環眼。齊齊顯露青霄上，各各挨排現聖儀。鳳仙郡界人才信，頂禮拈香惡性回。今日仰朝天上將，洗心向善盡皈依。
眾神祗寧待了一個時辰，人民拜之不已。孫行者又起在雲端，對眾作禮道：「有勞，有勞。請列位各歸本部。老孫還教郡界中人家供養高真，遇時節醮謝。列位從此後，五日一風，十日一雨，還來拯救拯救。」眾神依言，各各轉部不題。
卻說大聖墜落雲頭，與三藏道：「事畢民安，可收拾走路矣。」那郡侯聞言，急忙行禮道：「孫老爺說那裡話。今此一場，乃無量無邊之恩德。下官這裡差人辦備小宴，奉答厚恩。仍買治民間田地，與老爺起建寺院，立老爺生祠，勒碑刻名，四時享祀。雖刻骨鏤心，難報萬一，怎麼就說走路的話？」三藏道：「大人之言雖當，但我等乃西方掛搭行腳之僧，不敢久住，一二日間，定走無疑。」那郡侯那裡肯放，連夜差多人治辦酒席，起蓋祠宇。
次日，大開佳宴，請唐僧高坐，孫大聖與八戒、沙僧列坐。郡侯同本郡大小官員部臣把杯獻饌，細吹細打，款待了一日。這場果是欣然。有詩為證：
田疇久旱逢甘雨，河道經商處處通。深感神僧來郡界，多蒙大聖上天宮。解除三事從前惡，一念皈依善果弘。此後願如堯舜世，五風十雨萬年豐。
一日筵，二日宴；今日酬，明日謝。扳留將有半月，只等寺院生祠完備。一日，郡侯請四眾往觀。唐僧驚訝道：「功程浩大，何成之如此速耶？」郡侯道：「下官催趲人工，晝夜不息，急急命完，特請列位老爺看看。」行者笑道：「果是賢才能幹的好賢侯也。」即時都到新寺，見那殿閣巍峨，山門壯麗，俱稱贊不已。行者請師父留一寺名。三藏道：「有，留名當喚做『甘霖普濟寺』。」郡侯稱道：「甚好，甚好。」用金貼廣招僧眾，侍奉香火。殿左邊立起四眾生祠，每年四時祭祀；又起蓋雷神、龍神等廟，以答神功。看畢，即命趲行。
那一郡人民，知久留不住，各備贐儀，分文不受。因此，合郡官員人等，盛張鼓樂，大展旌幢，送有三十里遠近，猶不忍別，遂掩淚目送，直至望不見方回。這正是：
碩德神僧留普濟，齊天大聖廣施恩。
畢竟不知此去還有幾日方見如來，且聽下回分解。
English
Phoenix Fairy Prefecture Offends Heaven and Brings the Drought; Sun the Great Sage Urges Goodness and Gives the Rain
The great Way is dark and deep; how shall its tidings be told? Spoken, they startle ghosts and gods. It clasps the universe in its bosom and splits open the dark light; its true joy has no peer in the world. Before Vulture Peak a precious pearl is held up, shining with fivefold radiance. It lights all beings above and below, and those who know it live as long as mountains and seas.
Tripitaka and his four took leave of the woodcutter, came down Hidden-Mist Mountain, and made for the great road. After some days they saw a city drawing near. Tripitaka said: "Wukong, is that city ahead the land of India?" The Pilgrim waved his hand: "No, no. Where the Tathagata dwells they call it bliss, but there is no city there: it is a great mountain, and in the mountain are towers and halls and palaces called Vulture Peak's Thunderclap Monastery. Even were it the land of India, it would not be the Tathagata's dwelling; who knows how far India still lies from Vulture Peak. That city must be an outlying prefecture of India; at the gate we shall know plainly."
Presently they came outside the city. Tripitaka dismounted and passed in through the threefold gate: the people's affairs forlorn, the streets deserted. At the market mouth too they saw many in blue garments ranged on this side and that, and several in cap and belt standing under the eaves. The four walked along the street, and the people did not stir to give way. Zhu Bajie, a village simpleton, cupped his long snout in his hands and bawled: "Make way! Make way!" The people looked up suddenly, saw the sight, and one and all went soft in the bones and slack in the sinews, staggering and tumbling, all crying: "A demon! A demon comes!" The cap-and-belt men under the eaves, trembling, bowed and asked: "From what quarter do you come?" Tripitaka, fearing his disciples would stir up trouble, took the lead with all his might and said to them: "Your poor monk is of the court of Great Tang in the Land of the East, a worshiper bound for the Thunderclap Monastery of Buddha in India to seek scriptures. Passing through your precious land, we knew not the place's name, nor had we yet put up at any house; entering the city just now we have failed grossly in courtesy, and beg you gentlemen to forgive us." The officer then returned the courtesy: "This is an outlying prefecture of India, named the Phoenix Fairy Prefecture. For years running there has been drought, and the prefect has sent us here to post a placard, seeking a master of the law to pray for rain and save the people." The Pilgrim heard and said: "Where is your placard?" The officers said: "Here it is; we have only just swept the corridor eaves, and not yet put it up." The Pilgrim said: "Let me see it." The officers unfolded the placard and hung it under the eaves. The Pilgrim and his four came up and read it together. On it was written:
The prefect Shangguan of the Phoenix Fairy Prefecture of Great India posts this placard to hire a wise master and seek the great art: Whereas our prefecture's lands are broad, its soldiers and people substantial; whereas for years the drought has lain on us, and season upon season the dearth; the people's fields are scorched and the soldiers' lands thin; the rivers run shallow and the channels empty. The wells hold no water; the springs yield no seep. The rich houses keep body and soul together; the poor cannot keep life. A peck of grain sells at a hundred gold; a faggot of firewood costs five taels. Ten-year-old girls are traded for three sheng of rice; five-year-old boys are led away by strangers. In the city, men fearing the law pawn clothes and goods to stay alive; in the country, defying the magistrates, they rob and eat men to save their own. Therefore this placard goes out, looking up to the worthies and sages of the ten quarters to pray for rain and rescue the people. Grace shall be repaid with weight: a thousand gold is promised in thanks, and the words are no idle boast. So runs the placard.
The Pilgrim read it out and said to the officers: "Who is this Prefect Shangguan?" The officers said: "Shangguan is a surname—the surname of our prefect." The Pilgrim laughed: "A rare surname." Bajie said: "Brother never went to school. At the back of the Hundred Surnames is the line 'Shangguan, Ouyang.'" Tripitaka said: "Disciples, no idle talk. Whoever can pray for rain, let him pray a sweet rain for them, to ease the people's misery—that is a work of every goodness; if none can, we go on, and do not miss the road." The Pilgrim said: "What difficulty is there in praying for rain? Your old Sun can turn rivers and churn seas, shift the Dipper and move the stars, kick heaven and play in wells, breathe fog and spout clouds, shoulder mountains and chase the moon, call rain and summon wind: which of these was not a boyhood plaything of mine? Why make a wonder of it?"
The officers heard, and sent two in haste to report in the prefecture: "My lord, ten thousand joys have come." The prefect was just burning incense in silent prayer; hearing the joyful report, he asked at once: "What joy?" The officer said: "Today, carrying the placard, we had just reached the market mouth to hang it when four monks appeared, saying they were sent by Great Tang of the eastern lands to the Thunderclap in India to worship Buddha and seek scriptures; and on seeing the placard they said at once they could pray down sweet rain; so we have come to tell you."
The prefect dressed himself at once and came on foot, without sedan or horse or retinue, straight to the market mouth, and begged them with all courtesy. Someone called: "The prefect, my lord, has come." The crowd drew aside. The prefect, seeing Tripitaka Tang, feared not the ugliness of his disciples, but flung himself down in the middle of the street and bowed: "Your servant is Shangguan, prefect of the Phoenix Fairy Prefecture; bathed and cleansed I bow and beg the teacher to pray for rain and save the people. I look to the teacher's great mercy: put forth your divine powers and deliver us, deliver us." Tripitaka returned the courtesy: "This is no place for talk; let your poor monk come to some temple, and there we can do the business." The prefect said: "Come with me to my humble yamen; there is a clean place there."
Master and disciples led the horse and shouldered the load and came straight to the yamen, where all were presented one by one. The prefect bade tea be served and a fast meal laid, and presently the meal came. Bajie ate at full stretch, swallowing like a hungry tiger; the tray bearers' hearts quaked and their galls trembled, running to and fro with more soup and more rice, like figures in a turning lantern—hardly set down before it was gone—until he had eaten his fill. The meal done, Tripitaka Tang thanked for it and asked: "Lord Prefect, how long has your land been drought-stricken?" The prefect said:
This land belongs to the great kingdom of India, an outlying prefecture where I keep the herds.Three years running the dearth has met us: no grass seed springs, and the five grains are gone.Great house and small can neither buy nor sell; of ten gates, nine households are in tears.Of three parts, two parts of the people have starved to death; the part remaining is a candle flame in the wind.Your servant posted placards seeking worthies far and wide, and happily true monks are come to my land.If they will shed an inch of rain to relieve the people, I will pay a thousand gold to honor so great a virtue!
The Pilgrim heard, his face all joy, and laughed aloud: "Say no more of the thousand gold: if the thanks are to be a thousand gold, you will not get half a drop of sweet rain. But speak of heaping merit and storing virtue, and your old Sun will give you a great rain." The prefect was in truth most upright and worthy, his love for the people deep; he begged the Pilgrim to the seat of honor and bowed his head: "If the teacher will indeed show mercy, your servant dare not fail in virtue." The Pilgrim said: "No more talk; rise. Only look well to my master, while your old Sun does the business." Sha Monk said: "Brother, how do we do the business?" The Pilgrim said: "You and Bajie come here, and stand by me below this hall as my wings, while your old Sun summons the dragons to make rain." Bajie and Sha Monk obediently took their places, and the three stood below the hall. The prefect burned incense and worshiped, and Tripitaka sat reciting scriptures.
The Pilgrim pronounced the true word and recited the charm, and at once out of the due east a black cloud came sinking down before the hall—the old Dragon King of the Eastern Sea, Ao Guang. Ao Guang drew in the feet of his cloud, took human shape, came forward, bowed to the Pilgrim, and said: "The Great Sage summons this small dragon—to what use, in what quarter?" The Pilgrim said: "Rise, please. I am sorry to bring you so far; there is nothing else. This is the Phoenix Fairy Prefecture, drought-stricken year after year: how is it you do not come and rain?" The old dragon said: "I report to the Great Sage: though I can make rain, I am one whom Heaven employs and dispatches. If Heaven does not send me, dare I come here of my own will to rain?" The Pilgrim said: "I passed through this land and saw the people's misery in the long drought, and purposely called you to shed rain and relieve them—how can you put me off?" The Dragon King said: "Put you off? But when the Great Sage speaks the true word and summons, I dare not refuse to come. Only, first, I have no imperial decree of Heaven; second, I have brought no rain-making god generals—how should I set the Rain Office in motion? If the Great Sage has the heart to deliver them, let this small dragon go back to the sea and muster troops; and trouble the Great Sage to go to the Heavenly Palace and win the imperial sanction—a sacred decree for rain—and have the Water Officials let the dragons out; then I can rain according to the measure of the decree."
The Pilgrim, seeing him talk reason, could only dismiss the old dragon to the sea. He stepped out of the Dipper array and told Tripitaka Tang the whole matter of the Dragon King. Tripitaka Tang said: "Since it is so, go and do it, and tell no lie." The Pilgrim bade Bajie and Sha Monk: "Guard the master; I am going up to the Heavenly Palace." Good Great Sage: at the word "go" he vanished utterly. The prefect's gall shook and his heart trembled: "Where has Master Sun gone?" Bajie laughed: "Gone up to heaven on the clouds." The prefect, with all reverence, sent flying reports through the city, high street and low lane, ordering noble and commoner, soldier and citizen alike, every household to set up the Dragon King's tablet, to place a jar of clear water at the door with a willow sprig in it, to serve incense, and worship heaven—no more of that.
The Pilgrim, one stretch of the somersault cloud, was at once outside the West Gate of Heaven, where the Nation-Guarding Heavenly King was leading sky soldiers and strongmen to meet him: "Great Sage, is the scripture work done?" The Pilgrim said: "It is near done. We have come to the borders of India; there is an outlying prefecture named Phoenix Fairy. There it has not rained for three years, and the people suffer bitterly; your old Sun wants to pray for rain and save them. I called the Dragon King to the spot, and he says, no decree, dare not do it on his own; so I have come to court to beg the Jade Emperor's decree." The Heavenly King said: "Perhaps it is not fated to rain there. I have heard tell: that prefect played the wanton and offended heaven and earth; the God on High took offense, and has set up a mountain of rice, a mountain of flour, and a great lock of gold; only when these three things are done and ended will the rain be due." The Pilgrim, not knowing what this meant, would see the Jade Emperor. The Heavenly King dared not bar him, and let him in. He came straight to the Hall of Translucent Light, where again the four great Celestial Masters met him: "Great Sage, what business brings you here?" The Pilgrim said: "Guarding Tripitaka Tang, I came to the borders of India; in Phoenix Fairy there is no rain, and the prefect posts placards seeking a master to pray for rain. Your old Sun called the Dragon King, meaning to have him rain; he says he has no decree of the Jade Emperor and dare not act on his own; so I come to beg the decree, to ease the people's misery." The four Celestial Masters said: "That region is not to have rain." The Pilgrim laughed: "Rain or no rain, trouble yourselves to memorialize for me once, and see how your old Sun's face counts." Immortal Ge said: "The common saying goes: 'A fly wearing a net cap—what a big face it has!'" Xu Jingyang said: "No jabbering; take him in."
Qiu Hongji, Zhang Daoling, Ge, and Xu, the four true men, led him below the Hall of Numinous Clouds and memorialized: "Your Majesty, a Sun Wukong, come to Phoenix Fairy of India, wants to pray for rain for them, and begs the decree." The Jade Emperor said: "That fellow—on the twenty-fifth of the twelfth month, three years ago, I went forth in progress to survey the ten thousand heavens and float through the three worlds. My carriage reached his place, and I saw that Shangguan was utterly unrighteous: he tipped over the plain offerings of the fast to heaven and fed them to his dogs, and belched out foul words, committing the crime of contempt. At once I set up three things in the Fragrant-Robe Hall. Take Sun Wukong to look: if the three things are done and ended, then issue the decree to him; if not ended, let him meddle no more in idle affairs."
The four Celestial Masters led the Pilgrim into the Fragrant-Robe Hall to look: there was a mountain of rice, some ten zhang high, and a mountain of flour, some twenty zhang high. Beside the rice mountain was a chicken the size of a fist, pecking fast and slow, nipping at the rice. Beside the flour mountain a golden-haired lapdog, lapping long and short at the flour. On the left hung an iron frame, and on the frame a golden lock, a foot three or four inches long, its shackle as thick as a finger; below burned a bright lamp, its flame licking at the shackle. The Pilgrim, not knowing the meaning, turned to the Celestial Master: "What does this mean?" The Master said: "That fellow offended high heaven, and the Jade Emperor set up these three things: only when the chicken has nipped the rice to the last grain, the dog licked the flour to the last dust, and the lamp flame burnt through the shackle, will rain be due there."
The Pilgrim heard, and went white with fright; he dared not memorialize further, but walked out of the hall, his face full of shame. The four Celestial Masters laughed: "Great Sage, no vexation. This matter is to be dissolved only by doing good: one thought of kindness, and it startles high heaven; the mountains of rice and flour topple at once, and the shackle breaks at once. Go and urge him back to goodness, and the blessing will come of itself." The Pilgrim did as they said: he did not go up to Numinous Clouds to take leave of the Jade Emperor, but came straight down to the world again, to the mortal man. In a moment he was at the West Gate of Heaven, where again was the Nation-Guarding Heavenly King. The King said: "How went the decree?" The Pilgrim told the whole business of the rice mountain, the flour mountain, and the golden lock, and said: "It is as you said; they would not convey the decree. Just now the Celestial Masters saw me out, and bade me urge that fellow back to goodness—that is the very spring of the blessing." So they parted, and he dropped his cloud to the lower world.
The prefect, with Tripitaka, Bajie, Sha Monk, and the officers great and small, met him, and came crowding to ask. The Pilgrim roared at the prefect: "It is because you, fellow, on the twenty-fifth of the twelfth month three years ago offended heaven and earth, that the people are in trouble and heaven will not rain." The prefect, terrified, threw himself on the ground: "Teacher, how do you know a matter of three years ago?" The Pilgrim said: "The plain fast of offerings to heaven—how came you to tip it over and feed the dogs? Speak the whole truth." The prefect dared not hide it: "Three years ago, on the twenty-fifth of the twelfth month, I laid the offerings of the fast to heaven in my own yamen; because my wife was unkind, we quarreled with foul words; in a sudden flash of ignorant rage I tipped over the offering table and spilled the plain food, and truly called the dogs to eat it. These two years the memory has lain on my heart, my spirit bewildered, nowhere to make amends. I did not know heaven had taken offense, and the harm fell on the people. Now that the teacher has come down to us, I beg you, tell me plainly: how does the world above intend to deal with it?" The Pilgrim said: "That day was the very day of the Jade Emperor's progress below; he saw you give the fast offerings to the dogs, and heard your foul words, and set up three things to mark you." Bajie asked: "What three things?" The Pilgrim said: "In the Fragrant-Robe Hall stands a mountain of rice, some ten zhang high, and a mountain of flour, some twenty zhang high. By the rice mountain is a chicken the size of a fist, pecking fast and slow at the rice; by the flour mountain a golden-haired lapdog, lapping long and short at the flour. On the left is an iron frame, on the frame a great lock of gold, its shackle as thick as a finger; below burns a bright lamp, its flame licking the shackle. Only when the chicken has nipped the rice to nothing, the dog licked the flour to nothing, and the lamp burnt through the shackle, will rain be due there." Bajie laughed: "No matter, no matter! If brother will take me, and we change out our doubles, one bout will eat up his rice and flour, and snap the shackle: rain, I warrant you." The Pilgrim said: "Idiot, no nonsense. This is heaven's own contrivance—how would you see it?" Tripitaka said: "If it is so, what is to be done?" The Pilgrim said: "No matter, no matter. As I was leaving, the four Celestial Masters told me: it is dissolved only by doing good." The prefect bowed to the ground and begged: "Only teach me, teacher, and your servant will follow it, point by point." The Pilgrim said: "If you turn your heart to goodness, lose no time in invoking Buddha and reading scripture, and I will still act for you; but if you go on as before, unchanged, I cannot dissolve it either: before long heaven will destroy you, and your life cannot be kept."
The prefect knocked his head and worshiped, vowing to take refuge. He called the monks and priests of the place at once, opened a field of the Way, and all wrote out documents and memorialized them to the three heavens. The prefect led the people, incense in hand, to gaze and bow, thanking heaven and answering earth, arraigning his own guilt. Tripitaka too recited scriptures with him. On the other side flying reports went out: within the city and beyond it, every house, great and small, men and women alike, must burn incense and invoke Buddha. From that moment a sound of goodness filled the ear. The Pilgrim rejoiced, and said to Bajie and Sha Monk: "You two guard the master well, while your old Sun goes once more and comes again." Bajie said: "Brother, where now?" The Pilgrim said: "The prefect has believed your old Sun's words, and truly taken instruction—reverent, kind, invoking Buddha with a true heart. I am going to memorialize the Jade Emperor again and beg some rain." Sha Monk said: "Brother, since you go, do not delay; it holds up our journey. Beg a full altar of rain, and our true fruit is made."
The Great Sage rode the cloud tops again, straight to the gate of heaven, and met the Nation-Guarding Heavenly King again. The King said: "What do you come for now?" The Pilgrim said: "The prefect has turned to goodness." The King too was glad. As they spoke, up came the tally envoys bearing the documents of the priests and the rescripts of the monks, to pass them in at the gate of heaven. Seeing the Pilgrim, the tally envoy saluted: "This is the Great Sage's work, urging men to goodness." The Pilgrim said: "Where do you carry these documents?" The envoy said: "Straight to the Hall of Translucent Light, to the Celestial Masters, to pass them up before the Jade Emperor, Great August Sovereign." The Pilgrim said: "Then go first; I follow." The envoy went in at the gate of heaven. The Nation-Guarding Heavenly King said: "Great Sage, you need not see the Jade Emperor. Go you only to the Mansion of the Response of the Ninefold Heaven, and borrow a few thunder gods; a roll of thunder and a flash of lightning, and the rain will come of itself."
Truly the Pilgrim did as he said: in at the gate of heaven, not up to the Hall of Numinous Clouds to seek the decree, but turning his cloud-steps straight to the Mansion of the Response of the Ninefold Heaven, where the messengers of the Thunder Gate, the officers of record and of inquiry came to meet him, saluting: "Great Sage, what brings you?" The Pilgrim said: "I have business with the Venerable Sovereign." The three messengers went in to announce him. The Sovereign came down at once from the screen of the nine phoenixes in rosy cloud, dressed himself, and came out to receive him. The courtesies done, the Pilgrim said: "I have one matter, and come specially to beg a favor." The Sovereign said: "What matter?" The Pilgrim said: "Guarding Tripitaka Tang I reached the Phoenix Fairy Prefecture and saw the depth of the drought there; I have promised to get them rain, and come to borrow your ministry's officers and generals to thunder there." The Sovereign said: "I know the prefect of that place offended high heaven, and three things were set up; is rain due there or not?" The Pilgrim laughed: "Yesterday I saw the Jade Emperor and begged the decree; the Emperor bade the Celestial Masters lead me to the Fragrant-Robe Hall to see those three things: a mountain of rice, a mountain of flour, a golden lock; only when the three things are done and ended is rain due. I fretted that they would never be ended, but the Celestial Master bade me exhort the prefect and the people to goodness—for if a man has a good thought, heaven will surely follow it—and so we may turn the heart of heaven and dissolve the calamity. Now the good thought has sprung up all at once, and the sound of goodness fills the ear; just now the tally envoy carried up the documents of their changed ways to the Jade Emperor. So I have come in person to your lordship's house to borrow the thunder ministry's officers and generals to help." The Sovereign said: "Since it is so, I dispatch Deng, Xin, Zhang, and Tao, leading the Lightning Damsel, to go down with the Great Sage and thunder over Phoenix Fairy."
The four generals with the Great Sage, in no time, reached the Phoenix Fairy borders, and there in mid-air they set the art working. They heard the roar and rumble of thunder, and saw the flash and glitter of lightning. Truly:
Lightning whips the violet-gold serpent; thunder crashes, and the hidden brood all clamor.Glaring, the firelight flies; the bolt bursts the mountain caves.The lightning's blaze lights all the sky; the shocks run leaping through the earth.One flash of the crimson silk, and the sprouts are stirring; ten thousand li of rivers and mountains all are shaken.
In the Phoenix Fairy city and beyond it, the officers great and small, soldiers and people, for three whole years had heard neither thunder nor lightning; today, hearing thunder and seeing the flash, they all knelt together, incense burners held above their heads, some with willow sprigs in their hands, all crying: "Homage to Amitabha! Homage to Amitabha!" And this one sound of a good thought truly startled high heaven. As the old verse says:
A single thought is born in the heart of man, and heaven and earth know it all.If good and evil had no recompense, then heaven and earth must play favorites.
To say nothing of the Great Sage Sun directing the thunder generals, flashing lightning and rolling thunder over Phoenix Fairy, till every man turned to goodness. The tally envoy of the world above carried the documents of monks and priests to the Hall of Translucent Light, and the four Celestial Masters presented them in the Hall of Numinous Clouds. The Jade Emperor saw them and said: "Since those fellows have good thoughts, how stand the three things?" As he spoke, the general keeping the Fragrant-Robe Hall reported: "The mountains of rice and flour set up there have both fallen; in an instant the rice and flour are all gone, and the shackle too is broken." Before the report was done, the heavenly officials of the carriage came leading the local earth god, the city god, and the gods of the soil altars of Phoenix Fairy, all together to bow and memorialize: "The lord of this prefecture and every house of the city, great and small, not one but has turned to the good fruit, worshiping Buddha and honoring heaven. We beg your descending mercy: let the sweet rain fall wide, and relieve the people." The Jade Emperor heard with great joy, and gave the decree at once: "Let the Wind Office, the Cloud Office, and the Rain Office each obey orders, go below, within the bounds of Phoenix Fairy, this very day, this very hour: roll the thunder, spread the clouds, and rain three chi and forty-two points." Then the four Celestial Masters bore the decree and passed it to the offices, and each went down to the lower world as the hour came, each showing his godlike might, all rousing together.
The Pilgrim was just maneuvering in the air with Deng, Xin, Zhang, and Tao, commanding the Lightning Damsel, when all the gods arrived, meeting as one heaven. Then wind and clouds converged, and the sweet rain poured. Good rain:
Vast the massed clouds, murky the black fog. The thunder chariot rumbles; the lightning glares. The wild wind rolls on; the sudden rain pours down. Truly one thought has turned heaven's face, and the hopes of ten thousand people are filled. All is owed to the Great Sage's putting forth of the primal motion; ten thousand li of rivers and mountains lie shadowed everywhere. The good rain pours as rivers and seas overturned, veiling the fields, blinding the sky. Before the eaves hangs a waterfall; beyond the window rings the tinkling. Ten thousand households, a thousand doors, invoking Buddha; through six streets and three markets the waters roll in flood. The channels east and west are brimful, every one; the brooks and bays of south and north run open everywhere. Parched sprouts drink their moisture; withered trees come to life. In the fields the hemp and wheat flourish; in the villages the beans and grain mount up. Travelers are glad to buy and sell along the roads; the farmers love their hoeing and plowing. From now the millet grows sleek and free, and sowing and reaping must come home in plenty. Winds seasonable, rains in season, the people at ease and glad; the seas calm, the rivers clear, and peace to enjoy.
In one day the rain fell its full three chi and forty-two points, and the gods by degrees drew back. The Great Sage Sun called in a stern, loud voice: "You gods of the four offices, stay your clouds a moment, while your old Sun has the prefect come bow and thank you. Do you part the mists and show your true forms, that this mortal may see with his own eyes; then he will believe, and worship." The gods heard, and could only stay in the air.
The Pilgrim brought down his cloud, went straight into the prefecture, and found Tripitaka, Bajie, and Sha Monk come out to meet him; the prefect, bowing at every step, came to thank him. The Pilgrim said: "Thank me not yet. I have kept the gods of the four offices; send and gather many people to bow and thank with you, that hereafter they may come and rain again." The prefect sent flying word, and gathered the multitude to give thanks together, every one with incense in hand bowing before them. And the gods of the four offices parted the clouds and mists, and each showed his true form. The four offices were Rain, Thunder, Cloud, and Wind. And behold:
The Dragon King shows his likeness; the thunder generals stretch their limbs; the cloud boys appear; the wind elder stands revealed. The Dragon King's likeness: silver whiskers, gray brow—without peer in the world; the thunder general's frame: hooked beak and awful face—past all compare. The cloud boys appear: who matches the jade face and golden crown? The wind elder revealed: ever like the bristled brows and staring eyes. All together they stand revealed above the blue empyrean, ranked side by side in sacred show. The people of Phoenix Fairy now believe: they bow their heads, hold their incense, and their wicked natures turn. Today they look up to the generals of heaven, and washing their hearts they turn to goodness, every one taking refuge.
The gods waited quietly a full watch, and the people bowed without ceasing. Sun the Pilgrim rose again into the cloud tops, saluted the assembly, and said: "You have toiled, you have toiled. Let each return to his own office. Your old Sun will further have the households of the prefecture keep and worship the high true ones, and at the seasons offer sacrifices of thanks. From this time forward, let there be wind one day in five and rain one day in ten, and come again to rescue them." The gods did as he said, and each returned to his office—no more of that.
The Great Sage dropped his cloud and said to Tripitaka: "The work is done and the people at rest; let us pack and take the road." The prefect heard, and hastened to make his obeisance: "Master Sun, what talk is this? This day's work is a grace beyond measure or bound. Your servant will send men to prepare a small banquet, to answer so great a kindness. Further, I will buy lands among the people, and build a monastery for you gentlemen, and raise a shrine to you living, with stone tablets cut and graved with your names, and offerings in all four seasons. Though I carved your graces on my bones and graved them on my heart, I could not repay one ten-thousandth—how can you speak of taking the road?" Tripitaka said: "My lord's words are fitting; but we are monks of the west, lodge-taking, foot-faring; we dare not stay long: in a day or two we go, without fail." The prefect would by no means let them go: all night he sent men to prepare the feast and raise the shrine.
Next day a great feast was spread; Tripitaka Tang sat in the place of honor, and the Great Sage Sun with Bajie and Sha Monk sat in the ranks. The prefect and the officers of his prefecture, great and small, held the cups and offered the dishes, with soft piping and gentle drumming, and entertained them the whole day. Truly it was a glad business. There is a poem to prove it:
The fields, long drought-stricken, meet the sweet rain; the channels are open everywhere to trade.Deep thanks to the god monks who came to the prefecture; great debt to the Great Sage who went up to the heavenly palace.He dissolved the three things and their ancient ill; one thought of refuge, and the good fruit spreads wide.Henceforth may it be as in the days of Yao and Shun: wind one day in five, rain one day in ten, plenty for ten thousand years.
One day a feast, two days a banquet; today in thanks, tomorrow in gratitude. They were held back near half a month, only waiting for the monastery and the living shrine to be finished. One day the prefect begged the four to come and see. Tripitaka Tang, amazed, said: "So vast a work—how was it finished so quickly?" The prefect said: "Your servant hurried on the workmen day and night without rest, and pressed it to completion, on purpose to invite you gentlemen to look." The Pilgrim laughed: "Truly a worthy and able prefect, a lover of the worthy." They all went to the new monastery at once, and saw the halls and towers lofty, the mountain gate grand, and praised without end. The Pilgrim begged the master to leave the monastery a name. Tripitaka said: "I have one: let it be called the Monastery of Universal Relief by Sweet Rain." The prefect applauded: "Very good, very good." He pasted up gold notices to gather monks widely, to serve the incense. On the left of the hall he raised the shrine of the four, with sacrifices in the four seasons of every year; and built temples too to the thunder gods and the dragon gods, to answer the divine work. When all was seen, he ordered them to hasten on.
The people of the whole prefecture, knowing they could not be held longer, made ready parting gifts, and not a copper would the four accept. So the officers and people of the whole prefecture set out drums and music in splendor, and unfurled banners and streamers, and saw them off some thirty li, still unable to bear the parting, wiping their eyes and gazing after them, and did not turn back till they were seen no more. And this was truly:
The god monk of towering virtue left behind Universal Relief;the Great Sage Equal to Heaven spread his graces wide.
How many days yet before they see the Tathagata? Listen to the next chapter to find out.
Chapter 88
Traditional Chinese
第八十八回 禪到玉華施法會 心猿木土授門人
話說唐僧喜喜歡歡別了郡侯，在馬上向行者道：「賢徒，這一場善果，真勝似比丘國搭救兒童，皆爾之功也。」沙僧道：「比丘國只救得一千一百一十一個小兒，怎似這場大雨，滂沱浸潤，活夠者萬萬千千性命？弟子也暗自稱讚大師兄的法力通天，慈恩蓋地也。」八戒笑道：「哥的恩也有，善也有，卻只是外施仁義，內包禍心。但與老豬走，就要作踐人。」行者道：「我在那裡作踐你？」八戒道：「也夠了，也夠了。常照顧我綑，照顧我吊，照顧我煮，照顧我蒸。今在鳳仙郡施了恩惠與萬萬之人，就該住上半年，帶挈我吃幾頓自在飽飯，卻只管催促行路。」長老聞言，喝道：「這個獃子，怎麼只思量擄嘴？快走路，再莫鬥口。」八戒不敢言，掬掬嘴，挑著行囊，打著哈哈，師徒們奔上大路。此時光景如梭，又值深秋之候，但見：
水痕收，山骨瘦。紅葉紛飛，黃花時候。霜晴覺夜長，月白穿窗透。家家煙火夕陽多，處處湖光寒水溜。白蘋香，紅蓼茂。橘綠橙黃，柳衰穀秀。荒村雁落碎蘆花，野店雞聲收菽豆。
四眾行夠多時，又見城垣影影。長老舉鞭遙指叫：「悟空，你看那裡又有一座城池，卻不知是甚去處？」行者道：「你我俱未曾到，何以知之？且行至邊前問人。」說不了，忽見樹叢裡走出一個老者，手持竹杖，身著輕衣，足踏一對棕鞋，腰束一條扁帶。慌得唐僧滾鞍下馬，上前道個問訊。那老者扶杖還禮道：「長老那方來的？」唐僧合掌道：「貧僧東土唐朝差往雷音拜佛求經者。今至寶方，遙望城垣，不知是甚去處，特問老施主指教。」那老者聞言，口稱：「有道禪師，我這敝處乃天竺國下郡，地名玉華縣。縣中城主，就是天竺皇帝之宗室，封為玉華王。此王甚賢，專敬僧道，重愛黎民。老禪師若去相見，必有重敬。」三藏謝了，那老者徑穿樹林而去。
三藏才轉身對徒弟備言前事。他三人欣喜，扶師父上馬。三藏道：「沒多路，不須乘馬。」四眾遂步至城邊街道觀看。原來那關廂人家，做買做賣的，人煙湊集，生意亦甚茂盛。觀其聲音相貌，與中華無異。三藏吩咐：「徒弟們謹慎，切不可放肆。」那八戒低了頭，沙僧掩著臉，惟孫行者攙著師父。兩邊人都來爭看，齊聲叫道：「我這裡只有降龍伏虎的高僧，不曾見降豬伏猴的和尚。」八戒忍不住，把嘴一掬道：「你們可曾看見降豬王的和尚？」諕得滿街上人跌跌𧿼𧿼，都往兩邊閃過。行者笑道：「獃子，快藏了嘴，莫裝扮，仔細腳下過橋。」那獃子低著頭，只是笑。過了吊橋，入城門內，又見那大街上酒樓歌館，熱鬧繁華，果然是神州都邑。有詩為證。詩曰：
錦城鐵瓮萬年堅，臨水依山色色鮮。百貨通湖船入市，千家沽酒店垂帘。樓臺處處人煙廣，巷陌朝朝客賈喧。不亞長安風景好，雞鳴犬吠亦般般。
三藏心中暗喜道：「人言西域諸番，更不曾到此。細觀此景，與我大唐何異？所謂極樂世界，誠此之謂也。」又聽得人說白米四錢一石，麻油八釐一斤，真是五穀豐登之處。
行夠多時，方到玉華王府。府門左右有長史府、審理廳、典膳所、待客館。三藏道：「徒弟，此間是府，等我進去朝王，驗牒而行。」八戒道：「師父進去，我們可好在衙門前站立？」三藏道：「你不看這門上是『待客館』三字？！你們都去那裡坐下，看有草料，買些喂馬。我見了王，倘或賜齋，便來喚你等同享。」行者道：「師父放心前去，老孫自當理會。」那沙僧把行李挑至館中。館中有看館的人役，見他們面貌醜陋，也不敢問他，也不敢教他出去，只得讓他坐下不題。
卻說老師父換了衣帽，拿了關文，徑至王府前。早見引禮官迎著問道：「長老何來？」三藏道：「東土大唐差來大雷音拜佛祖求經之僧，今到貴地，欲倒換關文，特來朝參千歲。」引禮官即為傳奏。那王子果然賢達，即傳旨召進。三藏至殿下施禮，王子即請上殿賜坐。三藏將關文獻上，王子看了，見有各國印信手押，也就欣然將寶印了，押了花字，收摺在案。問道：「國師長老，自你那大唐至此，歷遍諸邦，共有幾多路程？」三藏道：「貧僧也未記程途，但先年蒙觀音菩薩在我王御前顯身，曾留了頌子，言西方十萬八千里。貧僧在路，已經過一十四遍寒暑矣。」王子笑道：「十四遍寒暑，即十四年了。想是途中有甚耽擱？」三藏道：「一言難盡。萬蟄千魔，也不知受了多少苦楚，才到得寶方。」那王子十分歡喜，即著典膳官備素齋管待。三藏：「啟上殿下：貧僧有三個小徒在外等候，不敢領齋，但恐遲誤行程。」王子教：「當殿官，快去請長老三位徒弟，進府同齋。」
當殿官隨出外相請，都道：「未曾見，未曾見。」有跟隨的人道：「待客館中坐著三個醜貌和尚，想必是也。」當殿官同眾至館中，即問看館的道：「那個是大唐取經僧的高徒？我主有旨，請吃齋也。」八戒正坐打盹，聽見一個「齋」字，忍不住跳起身來答道：「我們是，我們是。」當殿官一見了，魂飛魄喪，都戰戰的道：「是個豬魈，豬魈。」行者聽見，一把扯住八戒道：「兄弟，放斯文些，莫撒村野。」那眾官見了行者，又道：「是個猴精，猴精。」沙僧拱手道：「列位休得驚恐。我三人都是唐僧的徒弟。」眾官見了，又道：「灶君，灶君。」孫行者即教八戒牽馬，沙僧挑擔，同眾入玉華王府。當殿官先入啟知。
那王子舉目見那等醜惡，卻也心中害怕。三藏合掌道：「千歲放心。頑徒雖是貌醜，卻都心良。」八戒朝上唱個喏道：「貧僧問訊了。」王子愈覺心驚。三藏道：「頑徒都是山野中收來的，不會行禮，萬望赦罪。」王子奈著驚恐，教典膳官請眾僧去暴紗亭吃齋。三藏謝了恩，辭王下殿，同至亭內，埋怨八戒道：「你這夯貨，全不知一毫禮體。索性不開口，便也罷了，怎麼那般粗魯？一句話，足足衝倒泰山。」行者笑道：「還是我不唱喏的好，也省些力氣。」沙僧道：「他唱喏又不等齊，預先就抒著個嘴吆喝。」八戒道：「活淘氣，活淘氣。師父前日教我見人打個問訊兒是禮，今日打問訊，又說不好，教我怎的幹麼。」三藏道：「我教你見了人打個問訊，不曾教你見王子就此歪纏。常言道：『物有幾等物，人有幾等人。』如何不分個貴賤？」正說處，那典膳官帶領人役，調開桌椅，擺上齋來。師徒們卻不言語，各各吃齋。
卻說那王子退殿進宮，宮中有三個小王子，見他面容改色，即問道：「父王今日為何有此驚恐？」王子道：「適才有東土大唐差來拜佛取經的一個和尚倒換關文，卻一表非凡。我留他吃齋，他說有徒弟在府前，我即命請。少時進來，見我不行大禮，打個問訊，我已不快；及擡頭看時，一個個醜似妖魔，心中不覺驚駭，故此面容改色。」原來那三個小王子比眾不同，一個個好武好強，便就伸拳擄袖道：「莫敢是那山裡走來的妖精假裝人像，待我們拿兵器出去看來。」
好王子，大的個拿一條齊眉棍，第二個掄一把九齒鈀，第三個使一根烏油黑棒子，雄糾糾、氣昂昂的走出王府，吆喝道：「甚麼取經的和尚，在那裡？」時有典膳官員人等跪下道：「小王，他們在這暴紗亭吃齋哩。」小王子不分好歹，闖將進去，喝道：「汝等是人是怪？快早說來，饒你性命。」諕得三藏面容失色，丟下飯碗，躬著身道：「貧僧乃唐朝來取經者，人也，非怪也。」小王子道：「你便還像個人，那三個醜的斷然是怪。」八戒只管吃飯不睬。沙僧與行者欠身道：「我等俱是人，面雖醜而心良，身雖夯而性善。汝三個卻是何來，卻恁樣海口輕狂？」傍有典膳等官道：「三位是我王之子小殿下。」八戒丟了碗道：「小殿下，各拿兵器怎麼？莫是要與我們打哩？」
二王子掣開步，雙手舞鈀，便要打八戒。八戒嘻嘻笑道：「你那鈀只好與我這鈀做孫子罷了。」即揭衣，腰間取出鈀來，幌一幌，金光萬道。丟了解數，有瑞氣千條。把個王子諕得手軟筋麻，不敢舞弄。行者見大的個使一條齊眉棍，跳阿跳的，即耳朵裡取出金箍棒來，幌一幌，碗來粗細，有丈二三長短。著地下一搗，搗了有三尺深淺，豎在那裡。笑道：「我把這棍子送你罷。」那王子聽言，即丟了自己棍，去取那棒，雙手盡氣力一拔，莫想得動分毫；再又端一端，搖一搖，就如生根一般。第三個撒起莽性，使烏油棒便來打。被沙僧一手劈開，取出降妖寶杖，撚一撚，艷艷光生，紛紛霞亮。諕得那典膳等官一個個呆呆掙掙，口不能言。三個小王子一齊下拜道：「神師，神師，我等凡人不識，萬望施展一番，我等好拜授也。」行者走近前，輕輕的把棒拿將起來道：「這裡窄狹，不好展手。等我跳在空中，耍一路兒，你們看看。」
好大聖，唿哨一聲，將觔斗一抖，兩隻腳踏著五色祥雲，起在半空，離地約有三百步高下。把金箍棒丟開個「撒花蓋頂」，「黃龍轉身」，一上一下，左旋右轉，起初時人與棒似錦上添花；次後來不見人，只見一天棒滾。八戒在底下喝聲采，也忍不住手腳，厲聲喊道：「等老豬也去耍耍來。」好獃子，駕起風頭，也到半空，丟開鈀，上三下四，左五右六，前七後八，滿身解數，只聽得呼呼風響。正使到熱鬧處，沙僧對長老道：「師父，也等老沙去操演操演。」好和尚，雙著腳一跳，掄著杖，也起在空中，只見那銳氣氤氳，金光縹緲。雙手使降妖杖丟一個「丹鳳朝陽」，「餓虎撲食」，緊迎慢擋，急轉忙攛。弟兄三個大展神通，都在那半空中，一齊揚威耀武。這才是：
真禪景象不凡同，大道緣由滿太空。金木施威盈法界，刀圭展轉合圓通。神兵精銳隨時顯，丹器花生到處崇。天竺雖高還戒性，玉華王子總歸中。
諕得那三個小王子跪在塵埃。暴紗亭大小人員，並王府裡老王子，滿城中軍民男女，僧尼道俗，一應人等，家家念佛磕頭，戶戶拈香禮拜。果然是：
見像歸真度眾僧，人間作福享清平。從今果正菩提路，盡是參禪拜佛人。
他三個各逞雄才，使了一路，按下祥雲，把兵器收了。到唐僧面前問訊，謝了師恩，各各坐下不題。
那三個小王子急回宮裡，告奏老王道：「父王萬千之喜，今有莫大之功也。適才可曾看見半空中舞弄麼？」老王道：「我才見半空霞彩，就於宮院內同你母親等眾焚香啟拜，更不知是那裡神仙降聚也。」小王子道：「不是那裡神仙，就是那取經僧三個醜徒弟。一個使金箍鐵棒，一個使九齒釘鈀，一個使降妖寶杖，把我三個的兵器比的通沒有分毫。我們教他使一路，他說：『地上窄狹，不好支吾，等我起在空中，使一路你看。』他就各駕雲頭，滿空中祥雲縹緲，瑞氣氤氳。才然落下，都坐在暴紗亭裡。做兒的十分歡喜，欲要拜他為師，學他手段，保護我邦。此誠莫大之功，不知父王以為何如？」老王聞言，信心從願。
當時父子四人不擺駕，不張蓋，步行到暴紗亭。他四眾收拾行李，欲進府謝齋，辭王起行，偶見玉華王父子上亭來，倒身下拜。慌得長老舒身，撲地還禮；行者等閃過傍邊，微微冷笑。眾拜畢，請四眾進府堂上坐。四眾欣然而入。老王起身道：「唐老師父，孤有一事奉求，不知三位高徒可能容否？」三藏道：「但憑千歲吩咐，小徒不敢不從。」老王道：「孤先見列位時，只以為唐朝遠來行腳僧，其實肉眼凡胎，多致輕褻。適見孫師、豬師、沙師起舞在空，方知是仙是佛。孤三個犬子，一生好弄武藝，今謹發虔心，欲拜為門徒，學些武藝。萬望老師開天地之心，普運慈舟，傳度小兒，必以傾城之資奉謝。」行者聞言，忍不住呵呵笑道：「你這殿下，好不會事。我等出家人，巴不得要傳幾個徒弟。你令郎既有從善之心，切不可說起分毫之利；但只以情相處，足為愛也。」
王子聽言，十分歡喜。隨命大排筵宴，就於本府正堂擺列。噫！一聲旨意，即刻俱完。但見那：
結綵飄颻，香煙馥郁。戧金桌子掛絞綃，晃人眼目；彩漆椅兒鋪錦繡，添座風光。樹果新鮮，茶湯香噴。三五道閑食清甜，一兩餐饅頭豐潔。蒸酥蜜煎更奇哉，油炸糖澆真美矣。有幾瓶香糯素酒，斟出來，賽過瓊漿；獻幾番陽羨仙茶，捧到手，香欺丹桂。般般品品皆齊備，色色行行盡出奇。
一壁廂叫承應的歌舞吹彈，撮弄演戲。他師徒們並王父子盡樂一日。
不覺天晚，散了酒席。又叫即於暴紗亭鋪設床幃，請師安宿。待明早竭誠焚香，再拜求傳武藝。眾皆聽從，即備香湯，請師沐浴，眾卻歸寢。此時那：
眾鳥高棲萬簌沉，詩人下榻罷哦吟。銀河光顯天彌亮，野徑荒涼草更深。砧杵叮咚敲別院，關山杳窵動鄉心。寒蛩聲朗知人意，嚦嚦床頭破夢魂。
一宵晚景題過。明早，那老王父子又來相見。這長老昨日相見還是王禮，今日就行師禮。那三個小王子對行者、八戒、沙僧當面叩頭，拜問道：「尊師之兵器，還借出來與弟子們看看。」八戒聞言，欣然取出釘鈀，拋在地下。沙僧將寶杖拋出，倚在牆邊。二王子與三王子跳起去便拿，就如蜻蜓撼石柱，一個個掙得紅頭赤臉，莫想拿動半分毫。大王子見了，叫道：「兄弟，莫費力了。師父的兵器，俱是神兵，不知有多少重哩。」八戒笑道：「我的鈀也沒多重，只有一藏之數，連柄五千零四十八斤。」三王子問沙僧道：「師父寶杖多重？」沙僧笑道：「也是五千零四十八斤。」大王子求行者的金箍棒看。行者去耳朵裡取出一個針兒來，迎風幌一幌，就有碗來粗細，直直的豎立面前。那王父子都皆悚懼，眾官員個個心驚。三個小王子禮拜道：「豬師、沙師之兵，俱隨身帶在衣下，即可取之。孫師為何自耳中取出，見風即長，何也？」行者笑道：「你不知我這棒不是凡間等閑可有者。這棒是：
鴻濛初判陶鎔鐵，大禹神人親所設。湖海江河淺共深，曾將此棒知之切。開山治水太平時，流落東洋鎮海闕。日久年深放彩霞，能消能長能光潔。老孫有分取將來，變化無方隨口訣。要大彌於宇宙間，要小卻似針兒節。棒名如意號金箍，天上人間稱一絕。重該一萬三千五百斤，或粗或細能生滅。也曾助我鬧天宮，也曾隨我攻地闕。伏虎降龍處處通，煉魔除怪方方徹。舉頭一指太陽昏，天地鬼神皆膽怯。混沌仙傳到至今，原來不是凡間鐵。」
那王子聽言，個個頂禮不盡。三個向前重重拜禮，虔心求授。行者道：「你三人不知學那般武藝？」王子道：「願使棍的就學棍，慣使鈀的就學鈀，愛用杖的就學杖。」行者笑道：「教便也容易，只是你等無力量，使不得我們的兵器，恐學之不精，如畫虎不成反類狗也。古人云：『訓教不嚴師之惰，學問無成子之罪。』汝等既有誠心，可去焚香來拜了天地，我先傳你些神力，然後可授武藝。」
三個小王子聞言，滿心歡喜。即便親擡香案，沐手焚香，朝天禮拜。拜畢，請師傳法。行者轉下身來，對唐僧行禮道：「告尊師，恕弟子之罪。自當年在兩界山蒙師父大德救脫弟子，秉教沙門，一向西來，雖不曾重報師恩，卻也曾渡水登山，竭盡心力。今來佛國之鄉，幸遇賢王三子，投拜我等，欲學武藝。彼既為我等之徒弟，即為我師之徒孫也。謹稟過我師，庶好傳授。」三藏十分大喜。八戒、沙僧見行者行禮，也即轉身朝三藏磕頭道：「師父，我等愚魯，拙口鈍腮，不會說話。望師父高坐法位，也讓我兩個各招個徒弟耍耍，也是西方路上之憶念。」三藏俱欣然允之。
行者才教三個王子都在暴紗亭後，靜室之間，畫了罡斗。教三人都俯伏在內，一個個瞑目寧神。這裡卻暗暗念動真言，誦動咒語，將仙氣吹入他三人心腹之中，把元神收歸本舍。傳與口訣，各授得萬千之膂力，運添了火候，卻像個脫胎換骨之法。運遍了子午周天，那三個小王子方才甦醒，一齊爬將起來，抹抹臉，精神抖擻，一個個骨壯筋強：大王子就拿得金箍棒，二王子就掄得九齒鈀，三王子就舉得降妖杖。
老王見了，歡喜不勝。又排素宴，啟謝他師徒四眾。就在筵前各傳各授：學棍的演棍，學鈀的演鈀，學杖的演杖。雖然打幾個轉身，丟幾般解數，此等終是凡夫，有些著力：走一路，便喘氣噓噓，不能耐久。蓋他那兵器都有變化，其進退攻揚，隨消隨長，皆有自然之妙，此等終是凡夫，豈能以遽及也？當日收了筵宴。
次日，三個王子又來稱謝道：「感蒙神師授賜了膂力，縱然掄得師的兵器，只是轉換艱難。意欲命匠依神師兵器式樣，減削斤兩，打造一般，未知師父肯容否？」八戒道：「好好好，說得有理。我們的器械，一則你們使不得，二則我們要護法降魔，正該另造另造。」王子隨即宣召鐵匠，買辦鋼鐵萬斤，就在王府內前院搭廠，支爐鑄造。先一日將鋼鐵煉熟。次日請行者三人將金箍棒、九齒鈀、降妖杖，都取出放在篷廠之間，看樣造作。遂此晝夜不收。
噫！這兵器原是他們隨身之寶，一刻不可離者，各藏在身，自有許多光彩護體。今放在廠院中幾日，那霞光有萬道沖天，瑞氣有千般罩地。其夜有一妖精，離城只有七十里遠近，山喚豹頭山，洞喚虎口洞，夜坐之間，忽見霞光瑞氣，即駕雲而看，見光彩起處是王府之內。他按下雲頭，近前觀看，乃是這三般兵器放光。妖精又喜又愛道：「好寶貝，好寶貝。這是甚人用的，今放在此？也是我的緣法，拿了去呀，拿了去呀。」他愛心一動，弄起威風，將三般兵器一股收之，徑轉本洞。正是那：
道不須臾離，可離非道也。神兵盡落空，枉費參修者。
畢竟不知怎生尋得這兵器，且聽下回分解。
English
The Chan Comes to Jade Flower and Holds the Assembly of the Law; The Mind-Ape, the Wood-Mother, and the Earth Take Their Disciples
Tripitaka Tang, joyful at heart, took leave of the prefect and said in the saddle to the Pilgrim: "Worthy disciple, this work of goodness truly surpasses the saving of the children in the Bhiksu Kingdom—it is all your doing." Sha Monk said: "In the Bhiksu Kingdom they saved but eleven hundred and eleven little children; how could that match this great rain, pouring and soaking, that has quickened thousands upon thousands of lives? Even I in the dark commend the power of eldest brother, reaching to heaven, and his mercy covering the earth." Bajie laughed: "Brother's grace there is, and goodness too; only the mercy is worn outside, and mischief carried in the breast: whenever he goes with old Pig, he must trample on somebody." The Pilgrim said: "Where have I trampled on you?" Bajie said: "Enough, enough! Always minding the tying for me, the hanging for me, the boiling for me, the steaming for me. Now in Phoenix Fairy you have shown grace to thousands upon thousands; you should have stayed half a year, and brought me along to eat a few free bellyfuls—but no, hurry on the road." The elder heard and shouted: "This Idiot thinks of nothing but filling his snout. On the road quickly, and no more squabbling." Bajie dared not answer, cupped his snout, shouldered the bags, cracked his jokes, and master and disciples made for the great road. Time now ran like a shuttle, and deep autumn was come. Behold:
The water marks sink low, and the mountain bones grow lean. Red leaves fly scattering; it is the hour of yellow flowers. In frosty clear weather the nights seem long; the white moon shines through the window. Every house its cook fires in the sunset's plenty; everywhere the lake light slips along the cold water. White duckweed fragrant; red smartweed lush. Oranges green, tangerines yellow; willows sere, grain in ear. In the wild village geese settle, breaking the reed flowers; at the lone inn cockcrow sounds over the gathering of beans.
The four traveled a long while, and again saw city walls faint in the distance. The elder raised his whip and pointed afar: "Wukong, there is another city there—but what place is it?" The Pilgrim said: "Neither of us has been there—how should I know? Let us come to the gate and ask." Before the words were done, out of a clump of trees came an old man, bamboo staff in hand, lightly clad, a pair of palm-fiber shoes on his feet, a flat sash at his waist. Tripitaka Tang, startled, rolled from the saddle, came up, and made a salutation. The old man, leaning on his staff, returned the courtesy: "Elder, from what quarter do you come?" Tripitaka Tang, palms together, said: "Your poor monk is sent by Tang of the eastern lands to the Thunderclap to worship Buddha and seek scriptures. Come now to your precious land, and seeing the walls afar and not knowing what place it is, I ask your teaching, worthy giver." The old man heard, and said: "Chan master of the Way, this poor place of ours is an outlying county of the land of India, named Jade Flower County. The lord of the city in the county is of the imperial clan of the Indian emperor, enfeoffed as Prince of Jade Flower. The prince is most worthy: he honors monks and priests especially, and loves and prizes the common people. If you go to see him, venerable master, he will receive you with heavy honor." Tripitaka thanked him, and the old man went straight off through the trees.
Tripitaka turned and told his disciples the whole matter. The three rejoiced, and helped the master to horse. Tripitaka said: "It is no great way; no need to ride." The four walked to the streets by the city edge to look: the households of the outer town, buying and selling, crowds gathered, trade brisk. In voice and face they were no different from the Middle Land. Tripitaka charged them: "Disciples, be careful; do nothing unseemly." Bajie kept his head down, Sha Monk muffled his face; only Sun the Pilgrim helped the master along. The people on both sides crowded to look, crying with one voice: "Here we have monks who tame dragons and tigers, but never monks who tame pigs and apes." Bajie could not forbear: he cupped his snout and said: "Have you ever seen a monk who tames the king of pigs?" The people in all the street tumbled and staggered, drawing aside on both sides. The Pilgrim laughed: "Idiot, hide that snout quickly, and no playing the mountebank; mind your feet on the bridge." The Idiot kept his head down and only laughed. Over the drawbridge and in the city gate they saw again the great street, wine towers and singing houses, bustling and splendid—truly a capital of the divine land. There is a poem to prove it; the poem says:
A city of brocade in an iron urn, firm for ten thousand years; by water and hill, every feature fresh.A hundred goods come by the lake in boats to market; a thousand houses hang their curtains over wine shops.Towers and terraces everywhere, and the peoples thick; lanes and alleys, morning after morning, loud with merchants and guests.Not second to Chang'an's fine prospect: cockcrow and dog bark alike are there.
Tripitaka rejoiced in the dark: "Men talk of the kingdoms of the western tribes—but we never came here. Look close at the scene: how does it differ from our Great Tang? What they call the world of bliss—truly it is this." He heard men say white rice was four mace the shi, sesame oil eight li the catty—a land indeed of the five grains in plenty.
After a long while they came to the palace of the Prince of Jade Flower. By the palace gate, on this side and that, were the office of the chief steward, the hall of judgment, the bureau of provisions, and the lodging house for guests. Tripitaka said: "Disciples, this is the palace; let me go in to see the prince, have the rescript verified, and go on." Bajie said: "When the master goes in, may we stand before the gate?" Tripitaka said: "Do you not read the three characters on this gate—'Lodging House for Guests'? Go sit you all there; see if there is fodder, and buy some to feed the horse. When I have seen the prince, if he grants a meal, I will come call you to share it." The Pilgrim said: "Master, go without fear; your old Sun will manage." Sha Monk carried the luggage into the lodging house. There were keepers in it, who saw their ugly faces, dared not question them, dared not send them out, and could only let them sit—no more of that.
The old master changed his clothes and cap, took the rescript, and came straight to the palace. The master of rites met him and asked: "Elder, from where do you come?" Tripitaka said: "A monk sent by Great Tang of the eastern lands to the Great Thunderclap to worship Buddha and seek scriptures; come now to your land, wishing to have the rescript countersigned, and specially come to pay respects to His Highness." The master of rites went in and announced him. The prince was indeed worthy and openhanded, and at once decreed that he be summoned in. Tripitaka saluted below the hall, and the prince asked him up and gave him a seat. Tripitaka presented the rescript; the prince read it, saw the seals and hand-signs of the several countries, and gladly stamped his precious seal, signed the flowery characters, folded it, and laid it on the table. He asked: "Elder Preceptor, from your Great Tang to here, through all the kingdoms—how many li of road in all?" Tripitaka said: "Your poor monk kept no account of the road; but long ago the Bodhisattva Guanyin appeared before my sovereign and left a gatha, saying the west is a hundred and eight thousand li. On the road I have passed fourteen winters and summers." The prince laughed: "Fourteen winters and summers—fourteen years. Some hindrance on the way, I suppose?" Tripitaka said: "Hard to tell in a word. Ten thousand plagues and a thousand demons, sufferings past counting, before we came to your precious land." The prince was delighted, and bade the steward of provisions prepare a plain meal for him. Tripitaka said: "I report to Your Highness: your poor monk has three young disciples waiting outside, and dare not take the meal alone, fearing to delay the journey." The prince bade the palace officer: "Go quickly and invite the elder's three disciples in to share the meal."
The palace officer went out to invite them, asking all: "Not seen them, not seen them." One of the followers said: "Three ugly monks sit in the lodging house; no doubt those are they." The palace officer came with the crowd to the house, and asked the keepers: "Which are the high disciples of the scripture-seeking monk of Tang? My prince has decreed, come eat the meal." Bajie was sitting nodding; at the one word "meal" he could not forbear but sprang up and answered: "We are they, we are they." The palace officer, at one look, felt his soul fly and spirit die, and said trembling: "A pig goblin, a pig goblin." The Pilgrim heard, caught Bajie's arm: "Brother, be civil; no rustic behavior." The officers, seeing the Pilgrim, said again: "An ape spirit, an ape spirit." Sha Monk raised his hands: "Gentlemen, be not afraid: we three are all disciples of Tripitaka Tang." The officers looked, and said: "The Kitchen God, the Kitchen God." Sun the Pilgrim bade Bajie lead the horse and Sha Monk carry the load, and they went with the crowd into the palace of the Prince of Jade Flower, the palace officer going ahead to announce.
The prince looked up, saw such ugliness, and his heart too was afraid. Tripitaka, palms together, said: "Your Highness, be at ease. Though my wild disciples are ugly of face, they are good of heart." Bajie bowed from below and said: "Your poor monk salutes you." The prince's fear grew. Tripitaka said: "My wild disciples were all gathered in the wild hills and know not how to salute; I beg you pardon them." The prince, swallowing his fright, bade the steward take the monks to the Sunned-Silk Pavilion to eat. Tripitaka thanked him for the grace, took leave of the prince, came down from the hall, and going with them into the pavilion, upbraided Bajie: "You lout, you have not one grain of manners. To have said nothing at all were well enough—but so churlish? One word, and you quite overturned Mount Tai." The Pilgrim laughed: "It was best I did not bow—I saved my strength." Sha Monk said: "And he would not bow in time: he must thrust out his snout and bawl beforehand." Bajie said: "Vexation, pure vexation! The day before yesterday the master taught me to salute when meeting people—it is manners; today I salute, and it is wrong: what am I to do?" Tripitaka said: "I taught you to salute when you meet people, not to twist and wrangle the moment you see a prince. The old saying goes: 'Things have their grades, and men have theirs.' How can you not tell high from low?" As they spoke, the steward and his men cleared the tables and chairs, and laid the meal. Master and disciples said nothing, and each ate.
The prince withdrew from the hall into the palace, where three young princes, seeing his face changed, asked: "Father Prince, why this fright today?" The prince said: "Just now a monk sent from Great Tang of the eastern lands to worship Buddha and seek scriptures came to countersign his rescript, and of imposing presence. I kept him to eat; he said he had disciples before the palace, and I bade them invited. When they came in, they did not make the great obeisance, only saluted, and I was already displeased; and when I raised my eyes, every one uglier than a fiend, my heart quaked in spite of me, and so my face changed." Now these three young princes were unlike the common run: every one a lover of arms and strength; they bared their fists and rolled their sleeves: "Can they be fiends from the hills playing at men? Let us take weapons and go see."
Good princes: the eldest took a staff as tall as the brow; the second whirled a nine-toothed rake; the third swung a black-oil staff; martial and high-mettled they marched out of the palace, bawling: "Where are these scripture-seeking monks?" The steward and the officers knelt: "Little princes, they eat their meal in the Sunned-Silk Pavilion there." The young princes, asking nothing, burst in and shouted: "Are you men or monsters? Speak quickly, and we spare your lives." Tripitaka's face went white; he dropped his bowl, bent low, and said: "Your poor monk is of Tang, come for scriptures—a man, not a monster." The young prince said: "You may pass for a man; those three ugly ones are certainly monsters." Bajie went on eating and paid no heed. Sha Monk and the Pilgrim bowed slightly: "We are all men: ugly of face but good of heart, clumsy of body but kind of nature. And from where come you three, so big-mouthed and wild?" The steward by said: "These three are our prince's sons, the little highnesses." Bajie dropped his bowl: "Little highnesses—why the weapons in hand? Do you mean to fight us?"
The second prince opened his stance, whirled the rake in both hands, and would fall on Bajie. Bajie laughed: "That rake of yours would do well for a grandson to this rake of mine." He lifted his robe, drew the rake from his waist, flourished it—ten thousand rays of gold; flung it through its figures—a thousand wreaths of auspicious vapor. The prince's hands went weak and his sinews slack, and he dared not touch it. The Pilgrim, seeing the eldest with his brow-high staff, hopping and skipping, drew the gold-banded staff from his ear, flourished it to the thickness of a bowl, a good twelve or thirteen feet long, rammed it into the ground, three feet deep, and left it standing. He laughed: "I make you a present of this staff." The prince heard, dropped his own staff, went to take the one, pulled with all his strength with both hands—not a hair's-breadth would it stir; he tried again to heave it, shook it—it was as if rooted. The third let fly his savage temper and came on with the black-oil staff; Sha Monk split it aside with one hand, drew the precious demon-subduing staff, twirled it—radiance flashing, rosy light scattering. The steward and officers stood gaping and stammering, their tongues failed them. The three young princes knelt down together: "Divine masters, divine masters! We poor mortals did not know you; we beg you to display your arts once, that we may bow and receive them." The Pilgrim came near, took the staff up lightly, and said: "It is close quarters here, no room to stretch. Let me leap into the air and run one figure, for you to see."
The Great Sage whistled, shook the somersault, trod the five-colored propitious clouds with both feet, rose into mid-air, some three hundred paces from the ground, and flung the staff through its figures—the Scattered-Flowers Canopy, the Yellow Dragon Turning Its Body; up and down, wheeling left and right: at first man and staff were brocade strewn with flowers; presently the man was not to be seen, only a skyful of rolling staff. Bajie below cheered, and could not hold his hands and feet either, but bawled: "Wait while old Pig goes and plays his figure too." Good Idiot: he mounted the wind's crest, rose to mid-air, flung the rake about—three up and four down, five left and six right, seven before and eight behind, all the figures of his body, and only the whish of wind heard. At the height of it Sha Monk said to the elder: "Master, let old Sha go drill too." Good monk: with both feet he sprang, whirled the staff, rose into the air too; fierce air wreathing, golden light shimmering. With both hands he flung the demon-subduing staff through its figures—the Red Phoenix Faces the Sun, the Hung Tiger Springs on Its Prey; tight in and slow out, quick wheel and busy thrust. The three brothers displayed their powers to the full, in mid-air together, all showing their might and glory. And this was truly:
The true Chan's aspect is not as other men's; the cause of the great Way fills the void.Metal and wood put forth their might and fill the realm of the law; the elixir's measures turn and close in perfect accord.Divine weapons, keen and bright, show as the time requires; the cinnabar vessels flower, revered in every place.India is high indeed, yet holds to the precepts and the nature; the princes of Jade Flower return, all of them, to the mean.
The three young princes were frightened to their knees in the dust. The household of the Sunned-Silk Pavilion, great and small, the old prince in his palace, the soldiers and people of the whole city, men and women, monks and nuns, priests and laymen, every one: house by house invoking Buddha and knocking the head, door by door holding incense and worshiping. Truly it was:
Seeing the likeness, they turn to the truth, and the monks are ferried over; in the world of men, good works earn a clear peace.From now the fruit is ripened on the Bodhi road: all of them are men who meditate and worship Buddha.
The three, each having shown his prowess and run his figure, pressed down the propitious clouds and put up their weapons. Before Tripitaka Tang they saluted, thanked their master's grace, and each sat down—no more of that.
The three young princes hastened back to the palace and reported to the old prince: "Father Prince, ten thousand joys—a work of the greatest size. Did you just now see the play in mid-air?" The old prince said: "I saw the rosy light in mid-air just now, and in the palace court with your mother and the rest I burned incense and bowed—knowing not what immortals were come down among us." The young princes said: "No immortals from anywhere: it is the three ugly disciples of the scripture-seeking monks. One swings the gold-banded iron staff, one the nine-toothed rake, one the demon-subduing staff, and our three weapons beside them are not worth a hair. We asked them to run a figure, and they said: 'The ground is close, no room to manage; let us go up into the air and run one for you.' They mounted the clouds each on his own, propitious clouds faint and far, auspicious vapors wreathing, and just now came down and sat in the Sunned-Silk Pavilion. Your children are delighted, and would take them for masters, learn their arts, and guard our state—a work indeed of the greatest size. We know not how it seems to you, Father Prince." The old prince heard, and with faith followed their wish.
Then father and four sons, without equipage or canopy, walked to the Sunned-Silk Pavilion. The four were packing the luggage, meaning to go into the palace to thank for the meal and take leave of the prince and go on, when they saw the Prince of Jade Flower and his sons come up the pavilion and fling themselves down in worship. The elder, startled, straightened and bowed to the ground in answer; the Pilgrim and the others slipped aside, smiling coldly a little. The bows done, they begged the four into the palace hall to sit. The four came in gladly. The old prince rose: "Master Tang, I have one matter to beg: will your three high disciples consent?" Tripitaka said: "Command as you please, Your Highness; my young disciples dare not refuse." The old prince said: "When I first saw you, I took you for foot-faring monks come from Tang afar; my mortal eyes, mortal flesh, and I did you many an indignity. Just now I saw Master Sun, Master Zhu, and Master Sha dancing in the air, and knew you for immortals, for buddhas. My three poor sons have loved the arts of war all their lives; now with devout hearts they would take you for masters and learn some of the art. I beg you, teachers, open a heaven-and-earth heart, and move the boat of mercy universally; teach and ordain my little ones, and I will thank you with the wealth of a city." The Pilgrim heard, and could not forbear laughing aloud: "Your Highness, you manage matters ill. We that have left home are only too glad to take a few disciples. Since your sons have the heart to follow goodness, say not one word of profit or fee: only meet us with affection, and that is love enough."
The prince heard, and was overjoyed. He bade a great banquet be laid at once, set out in the main hall of his own palace. Ah! At one word of decree it was all done in a moment. Behold:
Colored silks flutter; incense smoke breathes rich. Gilt-lacquer tables hung in gauze—dazzling the eye; painted chairs spread with brocade—adding grace to the seats. Fruits from the trees fresh; the tea fragrant and steaming. Three or five dishes of dainties, clear and sweet; a course or two of steamed bread, ample and neat. Steamed pastries and honeyed fritters—a marvel; fried cakes sugar-floated—beauty indeed. Some bottles of fragrant glutinous plain wine: pour it out, and it vies with jasper nectar; some rounds of Yangxian immortal tea: held in the hand, its scent beats the cassia. Every kind and every thing complete; every sort and every line a marvel.
On one side they called the entertainers to sing and dance, pipe and strum, juggle and play. The master and disciples and the prince and his sons made a whole day of joy.
Night came before they knew it, and the feast broke up. They bade beds and curtains be set in the Sunned-Silk Pavilion, and begged the masters to rest, that at dawn, with sincere incense, they might bow again and beg the teaching of the arts. All obeyed; fragrant water was prepared, the masters were asked to bathe, and the rest went to their rooms. And now it was that:
The birds are roosted high, and every sound is sunk; the poet, at his couch, has done his droning.The River of Stars shines out, and the sky grows brighter; the wild paths are bare, and the grass grows deeper.The fulling blocks knock and toll in the neighboring court; passes and hills, far and dim, stir the homesick heart.The cold cricket's note is clear, and knows a man's mind; chirp on chirp by the bed's head breaks the dreamer's sleep.
The night's scene is passed over. At dawn the old prince and his sons came again to see them. The elder, who yesterday had used the courtesies of a subject, today performed the courtesies of a master. The three young princes knocked their heads before the Pilgrim, Bajie, and Sha Monk, and asked: "Your honored teachers' weapons—lend them out for us disciples to look at." Bajie heard, and gladly drew out the rake and threw it on the ground. Sha Monk flung out the precious staff and leaned it by the wall. The second prince and the third jumped up to take them—like dragonflies butting a stone pillar; each pulled till red in the face, and could not move them a hair. The eldest prince, seeing, called: "Brothers, waste no strength. The masters' weapons are all divine arms—who knows how many catties they weigh?" Bajie laughed: "My rake is not heavy: only a full canon's count, five thousand and forty-eight catties with the handle." The third prince asked Sha Monk: "Master, how heavy is your precious staff?" Sha Monk laughed: "Also five thousand and forty-eight catties." The eldest prince begged to see the Pilgrim's gold-banded staff. The Pilgrim drew a needle from his ear, flourished it against the wind to the thickness of a bowl, and stood it straight before them. The prince and his sons were awed; every official's heart quaked. The three young princes worshiped: "Master Zhu's and Master Sha's arms are carried on their bodies under their clothes, and can be taken out. Why does Master Sun draw his from his ear, and grow it at a breath of wind?" The Pilgrim laughed: "You do not know: this staff of mine is no common iron of the mortal world. This staff:
When chaos first divided, the smelted iron was cast;the god Yu the Great set it with his own hands.The lakes and seas and rivers, their shallows and depths—this staff has known them to the quick.When mountains were opened and waters governed, in the years of peace,it drifted to the eastern ocean to guard the sea gate.Days lengthened, years deepened, and it throws off rosy clouds;it can shrink and grow, and shine clean and bright.Your old Sun, by lot, came to fetch it;its changes are without number, at the word of the mouth.Would it great? It fills the universe;would it small? No more than a needle's joint.The staff is named As-You-Will and titled Gold-Banded:in heaven and among men it is called unique.It weighs a full thirteen thousand five hundred catties,and thickens or thins at its own begetting.It helped me wreck the Heavenly Palace;it followed me to storm the gates of the dark land.Taming tigers, subduing dragons, it passes everywhere;refining demons, clearing monsters, it works through every quarter.Lift the head, point once, and the sun goes dim;heaven, earth, ghosts, and gods all quake.From chaos the immortal handed it down to this day:it was never common iron of the mortal world.
The princes heard, and bowed their heads without end. The three came forward and bowed upon bows, begging with devout hearts to be taught. The Pilgrim said: "Which of the arts would you three learn?" The princes said: "Let him who would swing the staff learn the staff; him used to the rake, the rake; him who loves the rod, the rod." The Pilgrim laughed: "Teaching is easy; only you have not the strength to swing our weapons; and learning half-learned is like painting a tiger and producing a dog. The ancients say: 'Lax teaching is the teacher's sloth; learning without fruit is the pupil's fault.' Since you have true hearts, go bring incense and worship heaven and earth, and I will first give you some divine strength; then the arts can be taught."
The three young princes heard, and their hearts danced. They carried up the incense table with their own hands, washed their hands and burned incense, and bowed toward heaven. The bows done, they begged the masters to teach. The Pilgrim turned and bowed to Tripitaka Tang: "I inform my honored master, and beg pardon for your disciple's fault. Since the year you saved your disciple by your great grace at the Two-Boundary Mountains, and took me into the gate of Law, I have come west ever since; though I have not repaid your grace in full, yet I have crossed waters and climbed mountains, spending heart and strength to the last. Now, in the land of Buddha, we happily meet three sons of a worthy prince, who ask to bow to us and learn the arts of war. Being our disciples, they are our master's grand-disciples. I have reported it to my master, that the teaching may begin." Tripitaka was overjoyed. Bajie and Sha Monk, seeing the Pilgrim bow, turned likewise and knocked their heads to Tripitaka: "Master, we are dull and tongue-tied, no hands at talk. We beg you to sit high in the seat of the law, and let us two also each take a pupil for the fun of it—a keepsake of the road west." Tripitaka gladly allowed them all.
The Pilgrim then had the three princes go behind the Sunned-Silk Pavilion into a still room, and drew the Dipper's array on the floor. He had the three kneel prostrate within it, each with eyes shut and spirit stilled; and there in the dark he pronounced the true word, recited the charm, blew immortal air into their breasts, gathered their primal spirits home to their own houses, taught them the word of the mouth, and gave each ten-thousandfold of sinew strength, feeding the fire of the art—a very sloughing of the body and changing of the bone. When the circuit of the hours had run its round, the three young princes woke, scrambled up together, rubbed their faces, mettlesome and bright, each bone-stout and sinew-strong: the eldest prince could now swing the gold-banded staff, the second could whirl the nine-toothed rake, the third could lift the demon-subduing staff.
The old prince saw, and joyed past bearing. He laid another plain feast to thank the master and his four. There before the banquet each taught his own: the learner of the staff drilled the staff, the learner of the rake the rake, the learner of the rod the rod. Though they turned a few turns and threw a few figures, these were mortals still, and it cost them: one run of figures, and they panted and blew, with no long wind in them. For those weapons all have their changes: advancing, retreating, attacking, raising, waxing and waning at will, with a natural grace—these are but mortals; how should they reach it at a bound? That day the feast was cleared.
Next day the three young princes came again to give thanks: "We are grateful that the divine masters have given us strength, so that we can swing your weapons; but the changing is hard for us. We would have smiths make others after the pattern of the divine masters' weapons, with the weight reduced; we know not if the masters will allow it." Bajie said: "Good, good, good, and well said. Our arms, first, you cannot manage; second, we need them to guard the law and subdue demons—make others indeed." The prince summoned smiths at once, bought ten thousand catties of steel and iron, pitched a shed in the forecourt of the palace, set furnaces, and cast. The first day they refined the metal; the next day the three were asked to take out the gold-banded staff, the nine-toothed rake, and the demon-subduing staff, and set them in the shed for patterns; and so, day and night, the work went on.
Ah! These weapons were the very treasures the three carried on their bodies, not to be left an instant, each hidden on his person, with many glories warding them. Now, lying in the shed some days, their rosy light shot up ten thousand rays into the sky, their auspicious vapors sank in a thousand kinds over the earth. That night there was a demon some seventy li from the city: the mountain called Leopard-Head Mountain, the cave called Tiger's-Mouth Cave. Sitting in the night, he saw the rosy light and auspicious vapors, mounted the cloud to look, and saw the radiance rising from within the prince's palace. He pressed down his cloud, came near, and looked: it was these three weapons shining. The demon rejoiced and loved them: "Fine treasures, fine treasures! What man's are they, laid here? It is my fate and fortune too—carry them off, carry them off." At the stirring of his love he raised his prowess, swept up the three weapons all together, and turned straight home to his cave. And truly it was:
The Way leaves not for an instant;what can leave it is not the Way.The divine arms all drop into emptiness—vain the labor of the cultivators.
How they would find the weapons again, who could say? Listen to the next chapter to find out.
Chapter 89
Traditional Chinese
第八十九回 黃獅精虛設釘鈀宴 金木土計鬧豹頭山
卻說那院中幾個鐵匠因連日辛苦，夜間俱自睡了。及天明起來打造，篷下不見了三般兵器，一個個呆掙神驚，四下尋找。只見那三個王子出宮來看，那鐵匠一齊磕頭道：「小主啊，神師的三般兵器，都不知那裡去了。」
小王子聽言，心驚膽戰道：「想是師父今夜收拾去了。」急奔暴紗亭看時，見白馬尚在廊下，忍不住叫道：「師父還睡哩？」沙僧道：「起來了。」即將房門開了，讓王子進裡看時，不見兵器，慌慌張張問道：「師父的兵器都收來了？」行者跳起道：「不曾收啊。」王子道：「三般兵器，今夜都不見了。」八戒連忙爬起道：「我的鈀在麼？」小王道：「適才我等出來，只見眾人前後找尋不見，弟子恐是師父收了，卻才來問。老師的寶貝，俱是能長能消，想必藏在身邊哄弟子哩。」行者道：「委的未收。都尋去來。」
隨至院中篷下，果然不見蹤影。八戒道：「定是這夥鐵匠偷了。快拿出來，略遲了些兒，就都打死，打死。」那鐵匠慌得磕頭滴淚道：「爺爺，我們連日辛苦，夜間睡著，乃至天明起來，遂不見了。我等乃一概凡人，怎麼拿得動？望爺爺饒命，饒命。」行者無語，暗恨道：「還是我們的不是，既然看了式樣，就該收在身邊，怎麼卻丟放在此？那寶貝霞彩光生，想是驚動甚麼歹人，乘夜竊去也。」八戒不信道：「哥哥說那裡話？這般個太平境界，又不是曠野深山，怎得個歹人來？定是鐵匠欺心，他見我們的兵器光彩，認得是三件寶貝，連夜走出王府，夥些人來，擡的擡，拉的拉，偷出去了。拿過來打呀，打呀。」眾匠只是磕頭發誓。
正嚷處，只見老王子出來，問及前事，卻也面無人色，沉吟半晌道：「神師兵器，本不同凡，就有百十餘人也禁挫不動。況孤在此城，今已五代，不是大膽海口，孤也頗有個賢名在外；這城中軍民匠作人等，也頗懼孤之法度，斷是不敢欺心。望神師再思可矣。」行者笑道：「不用再思，也不須苦賴鐵匠。我問殿下：你這州城四面，可有甚麼山林妖怪？」王子道：「神師此問，甚是有理。孤這州城之北，有一座豹頭山，山中有一座虎口洞。往往人言洞內有仙，又言有虎狼，又言有妖怪。孤未曾訪得端的，不知果是何物。」行者笑道：「不消講了，定是那方歹人，知道俱是寶貝，一夜偷將去了。」叫：「八戒、沙僧，你都在此保著師父，護著城池，等老孫尋訪去來。」又叫鐵匠們不可住了爐火，一一煉造。
好猴王，辭了三藏，唿哨一聲，形影不見，早跨到豹頭山上。原來那城相去只有三十里，一瞬即到。徑上山峰觀看，果然有些妖氣。真是：
龍脈悠長，地形遠大。尖峰挺挺插天高，陡澗沉沉流水急。山前有瑤草鋪茵，山後有奇花佈錦。喬松老柏，古樹修篁。山鴉山鵲亂飛鳴，野鶴野猴皆嘯唳。懸崖下，麋鹿雙雙；峭壁前，獾狐對對。一起一伏遠來龍，九曲九灣潛地脈。埂頭相接玉華州，萬古千秋興勝處。
行者正然看時，忽聽得山背後有人言語。急回頭視之，乃兩個狼頭妖怪，朗朗的說著話，向西北上走。行者揣道：「這定是巡山的怪物，等老孫跟他去聽聽，看他說些甚的。」捻著訣，念個咒，搖身一變，變做個蝴蝶兒，展開翅，翩翩翻翻，徑自趕上。果然變得有樣範：
一雙粉翅，兩道銀鬚。乘風飛去急，映日舞來徐。渡水過牆能疾俏，偷香弄絮甚歡娛。體輕偏愛鮮花味，雅態芳情任卷舒。
他飛在那個妖精頭頂上，飄飄蕩蕩，聽他說話。那妖猛的叫道：「二哥，我大王連日僥倖：前月裡得了一個美人兒，在洞內盤桓，十分快樂；昨夜裡又得了三般兵器，果然是無價之寶。明朝開宴慶釘鈀會哩，我們都有受用。」這個道：「我們也有些僥倖：拿這二十兩銀子買豬羊去。如今到了乾方集上，先吃幾壺酒兒。把東西開個花帳兒，落他二三兩銀子，買件綿衣過寒，卻不是好？」兩個怪說說笑笑的，上大路急走如飛。
行者聽得要慶釘鈀會，心中暗喜。欲要打殺他，爭奈不干他事，況手中又無兵器。他即飛向前邊，現了本相，在路口上立定。那怪看看走到身邊，被他一口法唾噴將去，念一聲「唵吽吒唎」，即使個定身法，把兩個狼頭精定住。眼睜睜，口也難開；直挺挺，雙腳站住。又將他扳翻倒，揭衣搜檢，果是有二十兩銀子，著一條搭包兒打在腰間裙帶上；又各掛著一個粉漆牌兒，一個上寫著「刁鑽古怪」，一個上寫著「古怪刁鑽」。
好大聖，取了他銀子，解了他牌兒，返跨步回至州城。到王府中，見了王子、唐僧並大小官員、匠作人等，具言前事。八戒笑道：「想是老豬的寶貝霞彩光明，所以買豬羊，治筵席慶賀哩。但如今怎得他來？」行者道：「我兄弟三人俱去。這銀子是買辦豬羊的，且將這銀子賞了匠人，教殿下尋幾個豬羊。八戒，你變做刁鑽古怪，我變做古怪刁鑽，沙僧裝做個販豬羊的客人，走進那虎口洞裡，得便處，各人拿了兵器，打絕那妖邪，回來卻收拾走路。」沙僧笑道：「妙妙妙，不宜遲，快走。」老王果依此計，即教管事的買辦了七八口豬、四五腔羊。
他三人辭了師父，在城外大顯神通。八戒道：「哥哥，我未曾看見那刁鑽古怪，怎生變得他模樣？」行者道：「那怪被老孫使了定身法定住在那裡，直到明日此時方醒。我記得他的模樣，你站下，等我教你變。……如此，如彼，就是他的模樣了。」那獃子真個口裡念著咒，行者吹口仙氣，霎時就變得與那刁鑽古怪一般無二，將一個粉牌兒帶在腰間。行者即變做古怪刁鑽，腰間也帶了一個牌兒。沙僧打扮得像個販豬羊的客人。一起兒趕著豬羊，上大路，徑奔山來。
不多時，進了山凹裡，又遇見一個小妖，他生得嘴臉也恁地兇惡！看那：
圓滴溜兩隻眼，如燈晃亮；紅剌媸一頭毛，似火飄光。糟鼻子，𤟷猍口，獠牙尖利；查耳朵，砍額頭，青臉泡浮。身穿一件淺黃衣，足踏一雙莎蒲履。雄雄糾糾若兇神，急急忙忙如惡鬼。
那怪左脅下挾著一個彩漆的請書匣兒，迎著行者叫道：「古怪刁鑽，你兩個來了？買了幾口豬羊？」行者道：「這趕的不是？」那怪朝沙僧道：「此位是誰？」行者道：「就是販豬羊的客人。還少他幾兩銀子，帶他來家取的。你往那裡去？」那怪道：「我往竹節山去請老大王明早赴會。」行者綽他的口氣兒，就問：「共請多少人？」那怪道：「請老大王坐首席，連本山大王共頭目等眾，約有四十多位。」正說處，八戒道：「去罷，去罷，豬羊都四散走了。」行者道：「你去邀著，等我討他帖兒看看。」那怪見自家人，即揭開取出，遞與行者。行者展開看時，上寫著：
明辰敬治餚酌，慶釘鈀嘉會，屈尊過山一敘。幸勿外，至感。右啟祖翁九靈元聖老大人尊前。門下孫黃獅頓首百拜。
行者看畢，仍遞與那怪。那怪放在匣內，徑往東南上去了。
沙僧問道：「哥哥，帖兒上是甚麼話頭？」行者道：「乃慶釘鈀會的請帖。名字寫著『門下孫黃獅頓首百拜』。請的是祖翁九靈元聖老大人。」沙僧笑道：「黃獅想必是個金毛獅子成精。但不知九靈元聖是個何物？」八戒聽言，笑道：「是老豬的貨了。」行者道：「怎見得是你的貨？」八戒道：「古人云：『癩母豬專趕金毛獅子。』故知是老豬之貨物也。」他三人說說笑笑，趕著豬羊，卻就望見虎口洞門。但見那門兒外：
周圍山遶翠，一脈氣連城。峭壁扳青蔓，高崖掛紫荊。鳥聲深樹匝，花影洞門迎。不亞桃源洞，堪宜避世情。
漸漸近於門口，又見一叢大大小小的雜項妖精，在那花樹之下頑耍。忽聽得八戒「呵呵」趕豬羊到時，都來迎接。便就捉豬的捉豬，捉羊的捉羊，一齊綑倒。早驚動裡面妖王，領十數個小妖，出來問道：「你兩個來了？買了多少豬羊？」行者道：「買了八口豬，七腔羊，共十五個牲口。豬銀該一十六兩，羊銀該九兩。前者領銀二十兩，仍欠五兩。這個就是客人，跟來找銀子的。」妖王聽說，即喚：「小的們，取五兩銀子，打發他去。」行者道：「這客人一則來找銀子，二來要看看嘉會。」那妖大怒，罵道：「你這個刁鑽兒憊懶！你買東西罷了，又與人說甚麼會不會？」八戒上前道：「主人公得了寶貝，誠是天下之奇珍，就教他看看怕怎的？」那怪咄的一聲道：「你這古怪也可惡！我這寶貝乃是玉華州城中得來的，倘這客人看了，去那州中傳說，說得人知，那王子一時來訪求，卻如之何？」行者道：「主公，這個客人乃乾方集後邊的人，去州許遠，又不是他城中人也，那裡去傳說？二則他肚裡也饑了，我兩個也未曾吃飯，家中有現成酒飯，賞他些吃了，打發他去罷。」說不了，有一小妖取了五兩銀子，遞與行者。行者將銀子遞與沙僧道：「客人，收了銀子，我與你進後面去吃些飯來。」
沙僧仗著膽，同八戒、行者進於洞內。到二層廠廳之上，只見正中間桌上，高高的供養著一柄九齒釘鈀，真個是光彩映目；東山頭靠著一條金箍棒，西山頭靠著一條降妖杖。那怪王隨後跟著道：「客人，那中間放光亮的就是釘鈀，你看便看，只是出去，千萬莫與人說。」沙僧點頭稱謝了。
噫！這正是：物見主，必定取。那八戒一生是個魯夯的人，他見了釘鈀，那裡與他敘甚麼情節，跑上去，拿下來，掄在手中，現了本相，丟了解數，望妖精劈臉就築。這行者、沙僧也奔至兩山頭各拿器械，現了原身，三兄弟一齊亂打。慌得那怪王急抽身閃過，轉入後邊，取一柄四明鏟，桿長鐏利，趕到天井中，支住他三般兵器，厲聲喝道：「你是甚人，敢弄虛頭，騙我寶貝？」行者罵道：「我把你這個賊毛團！你是認我不得。我們乃東土聖僧唐三藏的徒弟。因至玉華州倒換關文，蒙賢王教他三個王子拜我們為師，學習武藝，將我們寶貝作樣，打造如式兵器。因放在院中，被你這賊毛團夤夜入城偷來，倒說我弄虛頭騙你寶貝。不要走，就把我們這三件兵器各奉承你幾下嘗嘗。」那妖精就舉鏟來敵。這一場，從天井中鬥出前門，看他三僧攢一怪，好殺：
呼呼棒若風，滾滾鈀如雨。降妖杖舉滿天霞，四明鏟伸雲生綺。好似三仙煉大丹，火光彩晃驚神鬼。行者施威甚有能，妖精盜寶多無禮。天蓬八戒顯神通，大將沙僧英更美。弟兄合意運機謀，虎口洞中興鬥起。那怪豪強弄巧乖，四個英雄堪廝比。當時殺至日頭西，妖邪力軟難相抵。
他們在豹頭山戰鬥多時，那妖精抵敵不住，向沙僧前喊一聲：「看鏟。」沙僧讓個身法躲過。妖精得空而走，向東南巽宮上，乘風飛去。八戒拽步要趕，行者道：「且讓他去。自古道：『窮寇勿追。』且只來斷他歸路。」八戒依言。
三人徑至洞口，把那百十個若大若小的妖精盡皆打死。原來都是些虎狼彪豹、馬鹿山羊。被大聖使個手法，將他那洞裡細軟物件並打死的雜項獸身與趕來的豬羊，通皆帶出。沙僧就取出乾柴放起火來、八戒使兩個耳朵搧風，把一個巢穴一時燒得乾淨。卻將帶出的諸物，即轉州城。
此時城門尚開，人家未睡。老王父子與唐僧俱在暴紗亭盼望，只見他們撲哩撲剌的丟下一院子死獸、豬羊及細軟物件。一齊叫道：「師父，我們已得勝回來也。」那殿下喏喏相謝。唐長老滿心歡喜。三個小王子跪拜於地，沙僧攙起道：「且莫謝，都近前看看那物件。」王子道：「此物俱是何來？」行者笑道：「那虎狼彪豹、馬鹿山羊，都是成精的妖怪。被我們取了兵器，打出門來。那老妖是個金毛獅子，他使一柄四明鏟，與我等戰到天晚，敗陣逃生，往東南上走了。我等不曾趕他，卻掃除他歸路，打殺這些群妖，搜尋他這些物件，帶將來的。」老王聽說，又喜又憂：喜的是得勝而回，憂的是那妖日後報仇。行者道：「殿下放心，我已慮之熟，處之當矣。一定與你掃除盡絕，方才起行，決不至貽害於後。我午間去時，撞見一個青臉紅毛的小妖送請書，我看他帖子上寫著：『明辰敬治餚酌，慶釘鈀嘉會，屈尊過山一敘。幸勿外，至感。右啟祖翁九靈元聖老大人尊前。』名字是『門下孫黃獅頓首百拜』。才子那妖精敗陣，必然向他祖翁處去會話，明辰斷然尋我們報仇，當情與你掃蕩乾淨。」老王稱謝了，擺上晚齋。師徒們齋畢，各歸寢處不題。
卻說那妖精果然向東南方奔到竹節山。那山中有一座洞天之處，喚名九曲盤桓洞。洞中的九靈元聖是他的祖翁。當夜足不停風，行至五更時分，到於洞口，敲門而進。小妖見了道：「大王，昨晚有青臉兒下請書，老爺留他住到今早，欲同他來赴你釘鈀會，你怎麼又絕早親來邀請？」妖精道：「不好說，不好說，會成不得了。」正說處，見青臉兒從裡邊走出道：「大王，你來怎的？老大王爺爺起來就同我去赴會哩。」妖精慌張張的，只是搖手不言。
少頃，老妖起來了，喚入。這妖精丟了兵器，倒身下拜，止不住腮邊淚落。老妖道：「賢孫，你昨日下柬，今早正欲來赴會，你又親來，為何發悲煩惱？」妖精叩頭道：「小孫前夜對月閑行，只見玉華州城中有光彩沖空。急去看時，乃是王府院中三般兵器放光：一件是九齒滲金釘鈀，一件是寶杖，一件是金箍棒。小孫即使神法攝來，立名『釘鈀嘉會』，著小的們買豬羊果品等物，設宴慶會，請祖爺爺賞之，以為一樂。昨差青臉來送柬之後，只見原差買豬羊的刁鑽兒等趕著幾個豬羊，又帶了一個販賣的客人來找銀子。他定要看看會去，是小孫恐他外面傳說，不容他看。他又說肚中饑餓，討些飯吃，因教他後邊吃飯。他走到裡邊，看見兵器，說是他的。三人就各搶去一件，現出原身：一個是毛臉雷公嘴的和尚，一個是長嘴大耳朵的和尚，一個是晦氣色臉的和尚。他都不分好歹，喊一聲亂打。是小孫急取四明鏟趕出與他相持，問是甚麼人敢弄虛頭。他道是東土大唐差往西天去的唐僧之徒弟，因過州城，倒換關文，被王子留住，習學武藝，將他這三件兵器作樣子打造，放在院內，被我偷來，遂此不忿相持。不知那三個和尚叫做甚名，卻俱有本事。小孫一人敵他三個不過，所以敗走祖爺處。望拔刀相助，拿那和尚報仇，庶見我祖愛孫之意也。」
老妖聞言，默想片時，笑道：「原來是他。我賢孫，你錯惹了他也。」妖精道：「祖爺知他是誰？」老妖道：「那長嘴大耳者，乃豬八戒；晦氣色臉者，乃沙和尚：這兩個猶可。那毛臉雷公嘴者，叫做孫行者。這個人其實神通廣大：五百年前曾大鬧天宮，十萬天兵也不曾拿得住。他專意尋人的，他便就是個搜山揭海、破洞攻城、闖禍的個都頭，你怎麼惹他？也罷，等我和你去，把那廝連玉華王子，都擒來替你出氣。」那妖精聽說，即叩頭而謝。
當時老妖點猱獅、雪獅、狻猊、白澤、伏狸、摶象諸孫，各執鋒利器械，黃獅引領，各縱狂風，徑至豹頭山界。只聞得煙火之氣撲鼻，又聞得有哭泣之聲。仔細看時，原來是刁鑽、古怪二人在那裡叫主公哭主公哩。妖精近前喝道：「你是真刁鑽兒，假刁鑽兒？」二怪跪倒，噙淚叩頭道：「我們怎是假的？昨日這早晚領了銀子去買豬羊，走至山西邊大路之上，見一個毛臉雷公嘴的和尚，他啐了我們一口，我們就腳軟口強，不能言語，不能移步。被他扳倒，把銀子搜了去，牌兒解了去。我兩個昏昏沉沉，直到此時才醒。及到家，見煙火未息，房舍盡皆燒了。又不見主公並大小頭目。故在此傷心痛哭。不知這火是怎生起的。」
那妖精聞言，止不住淚如泉湧，雙腳齊跌，喊聲振天，恨道：「禿廝！十分作惡，怎麼幹出這般毒事？把我洞府燒盡，美人燒死，家當老小一空。氣殺我也，氣殺我也！」老妖叫猱獅扯他過來道：「賢孫，事已至此，徒惱無益。且養全銳氣，到州城裡拿那和尚去。」那妖精猶不肯住哭，道：「老爺，我那們個山場，非一日治的，今被這禿廝盡毀，我卻要此命做甚的？」掙起來，往石崖上撞頭磕腦。被雪獅、猱獅等苦勸方止。
當時丟了此處，都奔州城。只聽得那風滾滾，霧騰騰，來得甚近。諕得那城外各關廂人等，拖男挾女，顧不得家私，都往州城中走，走入城門，將門閉了。有人報入王府中道：「禍事，禍事。」那王子唐僧等正在暴紗亭吃早齋，聽得人報禍事，卻出門來問。眾人道：「一群妖精，飛沙走石、噴霧掀風的來近城了。」老王大驚道：「怎麼好？」行者笑道：「都放心，都放心。這是虎口洞妖精昨日敗陣，往東南方去夥了那甚麼九靈元聖兒來也。等我同兄弟們出去。吩咐教關了四門，汝等點人夫看守城池。」那王子果傳令把四門閉了，點起人夫上城，他父子並唐僧在城樓上點劄，旌旗蔽日，炮火連天。行者三人，卻半雲半霧，出城迎敵。這正是：
失卻慧兵緣不謹，頓教魔起眾邪凶。
畢竟不知這場勝敗如何，且聽下回分解。
English
The Yellow Lion Spirit Stages a False Rake Banquet; Metal, Wood, and Earth by Stratagem Storm Leopard-Head Mountain
Now the smiths in the courtyard, worn with days of toil, had all gone to sleep at night. At daybreak they rose to their forging, and under the shed the three weapons were gone; every one stood gaping, his spirit startled, searching on all sides. Just then the three young princes came out of the palace to look, and the smiths together knocked their heads: "Little princes, the three divine weapons of the masters—no one knows where they are gone."
The young princes heard, heart-shaken and gall-trembling: "The masters must have packed them away tonight." They ran in haste to the Sunned-Silk Pavilion to look: the white horse still stood under the corridor, and they could not forbear crying: "Are the masters still sleeping?" Sha Monk said: "We are up." He opened the room's door and let the princes in to look: no weapons. They asked in a flurry: "Have the masters' weapons all been put away?" The Pilgrim sprang up: "They were never put away." The princes said: "All three weapons vanished in the night." Bajie scrambled up in haste: "Is my rake there?" The young prince said: "Just now, coming out, we saw the people searching before and behind and finding nothing; we feared the masters had taken them, and so came to ask. Your honors' treasures can all grow and shrink; no doubt they are hidden about your persons, making game of us disciples." The Pilgrim said: "Truly they were never taken. Let us all go look."
They went to the courtyard and the shed: indeed no trace. Bajie said: "These smiths must have stolen them. Bring them out quickly; a little later, and you are all beaten to death, beaten to death." The smiths, panic-stricken, knocked their heads, tears dropping: "Gracious sirs, we have toiled days on end, slept in the night, and rising at dawn found them gone. We are common mortal men—how could we carry them? We beg our lives of you, sirs, our lives." The Pilgrim said nothing, and hated himself in the dark: "It is our own fault: having shown them for patterns, we should have kept them on our persons—why leave them lying here? Those treasures threw out rosy light; some wicked fellow must have been startled by it and stolen them by night." Bajie would not believe: "Brother, what talk! Such a peaceful country, and no wilderness or deep mountain—how should a wicked fellow come? The smiths have played false: they saw the sheen of our weapons, knew them for three treasures, slipped out of the palace by night, got a gang together—some carrying, some pulling—and stole them out. Seize them and beat them, beat them." The smiths only knocked their heads and swore.
While they bawled, the old prince came out, asked into the matter, and he too went white of face; he pondered half a while and said: "The divine masters' weapons are not as common arms: a hundred men could not budge them. And I have held this city five generations; to speak without boasting, I have some name for worth abroad; the soldiers and people and craftsmen of this city stand in some awe of my laws, and dare not play false. I beg the divine masters to think again." The Pilgrim laughed: "No need to think again, nor to harry the smiths. I ask Your Highness: round about this prefecture city, are there any mountain forests and monsters?" The prince said: "The divine master's question is very much to the point. North of this city is a mountain called Leopard-Head Mountain, and in the mountain a cave called Tiger's-Mouth Cave. Men often say there are immortals in the cave; some say tigers and wolves; some say monsters. I have never found out the truth, nor what the thing may be." The Pilgrim laughed: "No need to say more: some wicked fellow of that quarter must have known them treasures and stolen them off in the night." He called: "Bajie, Sha Monk, do you stay here guarding the master and the city, while your old Sun goes to look." And he bade the smiths not let the furnace fires die, but keep on forging, one and all.
Good Monkey King: he took leave of Tripitaka, whistled once, and was gone out of sight, and was already astride Leopard-Head Mountain. The city was but thirty li off—one blink and he was there. He went up the peak to look, and indeed there was a taint of the demon about it. Truly:
The dragon vein runs long; the ground spreads far. Sharp peaks stand up and pierce the sky; steep ravines lie deep with hurrying water. Before the mountain, jade grasses spread a carpet; behind it, strange flowers lay out brocade. Tall pines and ancient cypresses; old trees and tall bamboo. Mountain crows and mountain magpies fly and cry at random; wild cranes and wild gibbons all whoop and wail. Beneath the cliff, elk in pairs; before the sheer rock, badgers and foxes by couples. A range rising and falling comes from far—the dragon; nine bends and nine turns, the vein hides in the earth. Its ridge joins the Jade Flower Prefecture: a place of flourishing beauty for ten thousand ages.
As the Pilgrim looked he heard voices behind the mountain. He turned his head quickly: two wolf-headed monsters, talking aloud, walking northwest. The Pilgrim reckoned: "Monsters patrolling the mountain, no doubt. Let your old Sun follow and listen, and hear what they say." He pinched the spell, pronounced a charm, shook himself, and changed into a butterfly, spread his wings, flitting and fluttering, and made after them. And truly the likeness was of the best:
A pair of powdered wings, two threads of silver feelers. Riding the wind it flies in haste; against the sun it dances slow. Over water, over walls, quick and deft; stealing fragrance, toying with down, full of delight. Light of body, it loves the breath of fresh flowers; a graceful mien, a fragrant mood, folding and unfolding at will.
He flew over the monster's head, drifting and swaying, and listened to their talk. One cried out suddenly: "Second brother, our Great King's luck runs high these days: the month before last he got a pretty lady, and in the cave she whiles away the time—great sport; and last night he got three weapons, treasures past price indeed. Tomorrow he opens the feast and holds the Rake Celebration; we shall all have our share." The other said: "We too have some luck: with these twenty taels we are off to buy pigs and sheep. Now we are come to the Dry Quarter market; let us first drink a few pots of wine, pad out the reckoning of the goods, and drop two or three taels of his silver, and buy padded clothes against the cold—is that not well?" And the two monsters, talking and laughing, took the great road, hurrying as if on wings.
The Pilgrim heard they would celebrate the Rake, and rejoiced in the dark. He would have beaten them to death, but it was no business of theirs, and his hands held no weapon besides. So he flew on ahead, showed his true form, and stood planted in the road. The monsters, walking up close, got a mouthful of magic spit sprayed on them, and the word OM HUM ZHA LI spoken, and the fixing spell used—and the two wolf-headed spirits stood fixed: eyes wide, mouths that could not open; straight and stiff, both feet planted. He tipped them over, turned up their clothes and searched: twenty taels of silver truly, in a saddlebag strapped at the waist to their skirt cords; and each had a lacquered plaque hung on him, on one written "Cunning and Odd," on the other "Odd and Cunning."
The Great Sage took their silver, took off their plaques, and strode back to the prefecture city. In the palace he saw the princes and Tripitaka Tang and the officers great and small and the craftsmen, and told the whole matter. Bajie laughed: "No doubt my rake's rosy sheen was so bright that they buy pigs and sheep and lay a banquet to celebrate it. But how shall we get at him now?" The Pilgrim said: "We three brothers all go. This silver was to buy pigs and sheep: let it be given the smiths for wages, and let Your Highness find a few pigs and sheep. Bajie, you change into Cunning and Odd; I into Odd and Cunning; Sha Monk dresses as a dealer in pigs and sheep; we walk into that Tiger's-Mouth Cave, and at the right moment each takes his weapon, and we beat the fiends to nothing, and come back and pack for the road." Sha Monk laughed: "Fine, fine, fine—no delay; go quickly." The old prince followed the plan, and bade his stewards buy seven or eight pigs and four or five sheep.
The three took leave of the master, and outside the city showed their powers in full. Bajie said: "Brother, I never saw that Cunning and Odd—how am I to change into his shape?" The Pilgrim said: "That monster my old Sun fixed with the fixing spell, and there he stands till this hour tomorrow. I remember his look. Stand you there, and let me teach you the change—so, and so: that is his very look." The Idiot truly pronounced the charm in his mouth, the Pilgrim blew a breath of immortal air, and in a moment he was changed into the very twin of Cunning and Odd, and hung a pink plaque at his waist. The Pilgrim changed into Odd and Cunning, and hung a plaque at his own waist. Sha Monk dressed like a dealer in pigs and sheep. Together they drove the pigs and sheep up the great road and made for the mountain.
In no time they were in the mountain fold, and met another little demon, whose face and snout were fierce enough! Look at him:
Two round eyes, rolling, bright as swinging lamps; a shock of red hair, like fire streaming light. A brewer's nose and a wolf-hound mouth, tusks sharp and keen; splayed ears and a hacked brow, blue face puffed and swollen. A pale yellow gown on his body; a pair of sedge sandals on his feet. Ferocious and martial as a wrathful god; hurrying and scurrying like a wicked ghost.
The monster carried under his left arm a lacquered box of invitation cards, and met the Pilgrim, crying: "Odd and Cunning, are you two come? How many pigs and sheep did you buy?" The Pilgrim said: "Are not these the drove?" The monster said to Sha Monk: "Who is this?" The Pilgrim said: "The dealer in pigs and sheep. We still owe him a few taels, and brought him home to be paid. Where are you going?" The monster said: "To Bamboo-Joint Mountain, to invite the old Great King to the feast tomorrow morning." The Pilgrim caught at his tone and asked: "How many do you invite in all?" The monster said: "The old Great King is asked to the seat of honor, and with our mountain's Great King and the chiefs and the rest, some forty and more." As they spoke Bajie said: "Go on, go on—the pigs and sheep are scattering every way." The Pilgrim said: "You go lead them; let me beg a look at his card." The monster, seeing one of his own, opened the box, took it out, and handed it over. The Pilgrim unfolded it and read; it was written:
Tomorrow morning I respectfully lay a feast, to hold the happy gathering of the Rake, and humbly beg your honor cross the mountain for a talk. Pray keep no distance; it would move me deeply. This is offered before the honored Venerable Ancestor, the Old Sage of Ninefold Numina. Your servant and grandson, the Yellow Lion, bows his head a hundred times.
The Pilgrim read it, and handed it back; the monster put it in the box and made off southeast.
Sha Monk asked: "Brother, what is written on the card?" The Pilgrim said: "An invitation to the Rake Celebration. The name signed is 'your servant and grandson, the Yellow Lion, bows his head a hundred times.' The one invited is the venerable ancestor, the Old Sage of Ninefold Numina." Sha Monk laughed: "Yellow Lion must be a golden-maned lion become a spirit. But what creature is the Old Sage of Ninefold Numina?" Bajie heard and laughed: "That is old Pig's goods." The Pilgrim said: "How do you make it your goods?" Bajie said: "The ancients say: 'The scabby sow hunts ever the golden-maned lion.' So you may know it is old Pig's goods." The three, talking and laughing, drove the pigs and sheep, and now saw the gate of Tiger's-Mouth Cave. Behold, outside the gate:
Round about, the hills gird it in green; one vein of vapor ties it to the city.Sheer rocks trail green vines; high cliffs hang redbud.Birdsong rings in the deep trees; flower shadows greet the cave door.Not second to the Peach Blossom Spring; a fit place to hide from the world.
Coming near the gate, they saw a swarm of monsters, big and small, playing under the flowering trees. When they heard Bajie hah-hah-ing the pigs and sheep up, they all came out to meet them, and fell to—these catching pigs, those catching sheep—and tied them all down. The noise soon roused the demon king within, who came out with a dozen little demons and asked: "Are you two come? How many pigs and sheep did you buy?" The Pilgrim said: "Eight pigs and seven sheep, fifteen beasts in all. The pigs came to sixteen taels, the sheep to nine. We drew twenty taels before; five taels are still owing. This is the dealer, come along for his money." The demon king heard, and called: "Little ones, bring five taels, and pay him off." The Pilgrim said: "The dealer has come for his money, true, but he wants to see the happy gathering too." The demon flew into a rage and cursed: "You slinking Cunning, you hateful thing! You were sent to buy goods; why prate to strangers of gatherings?" Bajie stepped up: "Our lord has got a treasure, a rarity indeed under heaven; what harm to let him look?" The monster snapped: "You Odd one are hateful too! This treasure of ours was got in the city of Jade Flower Prefecture; if this dealer looks and carries the tale to the city, and men come to know, what if the princes come seeking it—what then?" The Pilgrim said: "My lord, this dealer is a man from behind the Dry Quarter market, far from the city, none of its townsfolk—where should he carry tales? Besides, his belly is hungry, and we two have not eaten; there is ready wine and food in the house: give him a bite, and send him off." Before the words were done a little demon brought five taels and handed them to the Pilgrim. The Pilgrim passed the silver to Sha Monk: "Dealer, take your money, and I will take you in the back and get you some food."
Sha Monk, hardening his gall, went with Bajie and the Pilgrim into the cave. On the floor of the second hall they saw, set high on the table in the middle, a nine-toothed rake in state, its sheen dazzling to the eye; against the east end leaned the gold-banded staff, against the west end the demon-subduing staff. The demon king followed them in: "Dealer, what shines in the middle is the rake; look if you will, only, when you go out, never breathe it to a soul." Sha Monk nodded his thanks.
Ah! Truly it is: let the thing see its master, and it must be taken. Now Bajie was a lout all his life; seeing the rake, what talk of feelings had he? He ran up, took it down, swung it in his hand, showed his true form, flung through his figures, and dug at the demon's face. The Pilgrim and Sha Monk too rushed to the two ends, each seized his weapon, showed their true forms, and the three brothers fell on together. The demon king, in a fright, dodged aside, slipped to the back, fetched a four-cornered spade, long-shafted and sharp of socket, hurried to the court, met the three weapons, and roared: "What men are you, to play tricks and gulled me of my treasures?" The Pilgrim cursed: "You thieving hairy beast! You do not know us. We are disciples of the holy monk Tripitaka Tang of the eastern lands. Coming to Jade Flower Prefecture to have our rescript countersigned, the worthy prince had his three sons bow to us as masters and learn the arts, and our treasures were laid out as patterns for smiths to forge weapons after. Left in the courtyard, they were stolen in by night by you, you thieving hairy beast—and you say we played tricks and gulled you! Stand still, and let these three weapons pay you their compliments, a taste apiece." The demon raised his spade to meet them. The fight ran from the court out the front door—three monks swarming one monster; a fine battle:
Whoosh—the staff is wind; roll on—the rake is rain. The demon-subduing staff rises, a sky full of rosy cloud; the four-cornered spade reaches out, clouds weaving brocade. Like three immortals smelting the great elixir, its firelight dazzling, startling gods and ghosts. The Pilgrim puts forth his might, able indeed; the monster, stealing treasures, is all unmannerly. Tianpeng Bajie shows his powers; the great general Sha Monk is braver still and fairer. The brothers, of one heart, ply their wiles; in the Tiger's-Mouth Cave the battle rises. That monster, bold and crafty, plays his tricks; four heroes are well matched. They fought till the sun hung west; the fiend's strength softened, and he could hold no more.
They fought long on Leopard-Head Mountain; the demon could stand no more, and cried to Sha Monk: "Look at the spade!" Sha Monk gave ground with a turn and dodged. The demon seized his moment and fled, riding the wind up into the southeast, into the quarter of Xun. Bajie strode to give chase, but the Pilgrim said: "Let him go. From of old: 'A beaten foe, do not pursue.' Let us only cut off his road home." Bajie did as he said.
The three came to the cave mouth and beat to death the hundred and odd monsters, big and small—all of them tigers, wolves, leopards, panthers, red deer, and wild goats. The Great Sage used his art to carry out all the cave's valuables, together with the carcasses of the slain beasts and the drove of pigs and sheep. Sha Monk drew out dry wood and fired it, and Bajie fanned the wind with his two ears, and in a moment the den was burned out clean. Then, with all the stuff they had brought out, they turned back to the city.
The city gate was still open, and the houses not yet asleep. The old prince and his sons and Tripitaka Tang were waiting and watching at the Sunned-Silk Pavilion when down came the four with a great clatter, strewing the courtyard with dead beasts, pigs and sheep, and the valuables, all crying: "Master, we are come home in triumph." The prince bowed and bowed his thanks, and Tang the elder's heart was full of joy. The three young princes knelt; Sha Monk raised them: "Thank us not yet; come near and look at these things." The prince said: "Where do all these come from?" The Pilgrim laughed: "The tigers, wolves, leopards, and panthers, the red deer and wild goats, were all monsters of the spirit kind. We took our weapons and fought our way out the gate. The old demon is a golden-maned lion; he swung a four-cornered spade and fought us till dark, then broke away and fled southeast. We did not chase him, but swept the road behind him, killed this swarm of demons, raked up these things, and brought them here." The old prince heard, and rejoiced and grieved at once: glad at the triumph, fearing the demon's revenge hereafter. The Pilgrim said: "Your Highness, be at ease; I have weighed it well and disposed it right: we will sweep him out root and branch before we go; no harm shall be left behind. At midday I met a blue-faced, red-haired little demon carrying an invitation, and read his card: 'Tomorrow morning I respectfully lay a feast, to hold the happy gathering of the Rake, and humbly beg your honor cross the mountain for a talk. Pray keep no distance; it would move me deeply. Offered before the honored Venerable Ancestor, the Old Sage of Ninefold Numina.' The name signed was 'your servant and grandson, the Yellow Lion, bows his head a hundred times.' Just now the monster, beaten, will surely go talk with his venerable ancestor; tomorrow morning he will certainly come for his revenge on us. It is right we sweep him out clean for you." The old prince thanked him, and laid the evening meal. Master and disciples ate, and went each to his lodging—no more of that.
Now the monster truly made for the southeast and came to Bamboo-Joint Mountain. In that mountain was a heaven of caverns called the Nine-Bend Winding Cave; in the cave the Old Sage of Ninefold Numina was his venerable ancestor. That night, feet never leaving the wind, he came at the fifth watch to the cave mouth, knocked, and went in. The little demons saw him: "Great King, last night Blue Face came down with an invitation; the old lord kept him till this morning, meaning to bring him along to your Rake feast—why come yourself so early to invite?" The monster said: "I cannot tell it, I cannot tell it; the feast will never be." As he spoke, Blue Face came out from within: "Great King, what brings you? The old Great King is up, and about to come with me to the feast." The monster, all in a flutter, only waved his hands and said nothing.
Presently the old demon rose, and had him called in. The monster dropped his weapons, flung himself down in worship, and the tears would not stay from his cheeks. The old demon said: "Worthy grandson, you sent your card yesterday, and this morning were to come to the feast; why come yourself, grieving and troubled?" The monster knocked his head: "The night before last, walking at leisure under the moon, I saw radiance shooting into the sky from the city of Jade Flower Prefecture. I hurried to look: it was three weapons shining in the palace courtyard: one the nine-toothed gold-inlaid rake, one the precious staff, one the gold-banded staff. I used my divine art and carried them off, and named a 'Happy Gathering of the Rake,' and sent the little ones to buy pigs and sheep, fruits and the rest, to lay a feast and celebrate, and invite your worship, grandfather, to grace it, for a day's delight. Yesterday, after Blue Face went with the card, the Cunning and Odd I had sent to buy pigs and sheep came driving a drove, and brought a dealer along seeking his money. He insisted on seeing the gathering; I feared he would spread the tale outside, and would not let him look. He said too he was hungry, and begged a meal; so I bade him eat in the back. Going in, he saw the weapons and said they were his. The three of them snatched one apiece, and showed their true forms: one a monk with a hairy face and thunder-god beak, one a monk with a long snout and big ears, one a monk with a dingy, sallow face. They made no distinctions, but raised a cry and fell on. I hastily took the four-cornered spade and hurried out to hold them, asking what men dared play tricks. They said they were disciples of Tripitaka Tang, sent from the eastern lands to the western heaven, who had passed the city to countersign the rescript, been kept by the prince to learn the arts, and their three weapons laid out as patterns for forging; and that I had stolen them, so they were wroth and closed with me. I know not the names of those three monks, but they have powers. I alone could not stand against the three, and so fled to my grandfather. I beg you draw the blade to help, take those monks, and avenge me—so shall my grandfather's love for his grandson be seen."
The old demon heard, pondered a moment, and laughed: "So it is he. My worthy grandson, you have made a bad enemy." The monster said: "Does grandfather know who he is?" The old demon said: "He of the long snout and big ears is Zhu Bajie; he of the dingy sallow face is Sha Monk: these two might pass. He of the hairy face and the thunder-god beak is called Sun the Pilgrim. That man is truly vast in his powers: five hundred years ago he threw the Heavenly Palace into an uproar, and a hundred thousand heavenly soldiers could not hold him. He makes a trade of hunting men: he is a ringleader of mischief, sweeping mountains and overturning seas, breaking caves and storming cities. How did you come to provoke him? Well, well: I will go with you, seize that fellow and the princes of Jade Flower too, and get your satisfaction." The monster heard, and knocked his head in thanks.
Then the old demon called up his grandsons Ape-Lion, Snow Lion, Suan-Ni, Bai-Ze, Crouching Lynx, and Elephant-Seizer, each with keen weapons, and the Yellow Lion led them; each rode a wild wind, and they came straight to the bounds of Leopard-Head Mountain. They smelled smoke on the wind, and heard the sound of weeping. Looking close, it was Cunning and Odd, crying for their lord. The demon came near and roared: "Are you the true Cunning, or a false one?" The two monsters knelt, tears held, and knocked their heads: "How should we be false? Yesterday about this hour we drew our silver to buy pigs and sheep, and got as far as the great road west of the mountain, when we met a monk, hairy of face with a thunder-god beak. He spat at us, and our feet went soft and our mouths stiff; we could not speak, could not move. He tipped us over, searched away the silver, and took off the plaques. We two lay in a daze and only woke just now. And coming home, we found the fires not yet cold and the houses all burned; and no lord, no chiefs, great or small, to be seen. So we weep here in our grief. We know not how the fire began."
At this the monster's tears gushed like a spring; he stamped with both feet, his cries shook the sky, and he cried in wrath: "Bald scoundrels! Utterly wicked! How could they work such cruelty? My cave burned to the walls, my pretty lady burned to death, my goods and household all swept away. It chokes me, it chokes me!" The old demon bade Ape-Lion pull him over: "Worthy grandson, it is past mending; fretting is no use. Gather up your mettle, and to the city, and take those monks." The monster would not stop weeping: "My lord, that mountain holding of mine was no day's work, and this bald rogue has razed it all—what have I to do with life?" He struggled up and began beating his head against the stone crag; and Snow Lion and Ape-Lion and the rest begged him sorely before he stopped.
Then leaving the place, they all made for the city. They heard the wind rolling, the mist seething, coming very near. The people of the outer town, men, women, and children, heeding not their goods, all fled into the city; in at the gate, and the gate was shut. Word was carried into the palace: "Calamity, calamity!" The princes and Tripitaka Tang and the rest were at their morning meal in the Sunned-Silk Pavilion; hearing the report of trouble, they came out to ask. The people said: "A troop of monsters, flying sand and rolling stones, spouting mist and driving wind, are coming on the city." The old prince cried in alarm: "What is to be done?" The Pilgrim laughed: "All be at ease, all be at ease. This is the Tiger's-Mouth Cave monster, beaten yesterday, gone off southeast to league with that Old Sage of Ninefold Numina or whoever. Wait while my brothers and I go out. Give orders to shut the four gates, and you muster men to hold the city." The prince gave the command: the four gates were shut, men were mustered on the walls, and he and his sons and Tripitaka Tang stood posted on the gate tower: banners veiling the sun, cannon fire joining the sky. The Pilgrim and his two, half cloud and half mist, went out the city to meet them. And this was truly:
The wise arms were lost through lack of care;at once the demons rise, and all the fiends grow fierce.
How this battle would go, victory or defeat? Listen to the next chapter to find out.
Chapter 90
Traditional Chinese
第九十回 師獅授受同歸一 盜道纏禪靜九靈
卻說孫大聖同八戒、沙僧出城頭，覿面相迎，見那夥妖精都是些雜毛獅子：黃獅精在前引領，狻猊獅、摶象獅在左，白澤獅、伏狸獅在右，猱獅、雪獅在後，中間卻是一個九頭獅子。那青臉兒怪執一面錦鏽團花寶幢，緊挨著九頭獅子；刁鑽古怪兒、古怪刁鑽兒打兩面紅旗。齊齊的都佈在坎宮之地。
八戒莽撞，走近前罵道：「偷寶貝的賊怪，你去那裡夥這幾個毛團來此怎的？」黃獅精切齒罵道：「潑狠禿廝！昨日三個敵我一個，我敗回去，讓你為人罷了，你怎麼這般狠惡，燒了我的洞府，損了我的山場，傷了我的眷族？我和你冤仇深如大海，不要走，吃你老爺一鏟。」好八戒，舉鈀就迎。兩個才交手還未見高低，那猱獅精掄一根鐵蒺藜，雪獅精使一條三楞簡，徑來奔打。八戒發一聲喊道：「來得好！」你看這壁廂，沙和尚急掣降妖杖，近前相助。又見那狻猊精、白澤精與摶象、伏狸二精，一擁齊上。這裡孫大聖使金箍棒架住群精。狻猊使悶棍，白澤使銅鎚，摶象使鋼槍，伏狸使鉞斧。那七個獅子精，這三個狠和尚，好殺：
棍鎚槍斧三楞簡，蒺藜骨朵四明鏟。七獅七器甚鋒芒，圍戰三僧齊吶喊。大聖金箍鐵棒兇，沙僧寶杖人間罕。八戒顛風騁勢雄，釘鈀晃亮光華慘。前遮後擋各施功，左架右迎都勇敢。城頭王子助威風，擂鼓篩鑼齊壯膽。投來搶去弄神通，殺得昏蒙天地反。
那一夥妖精齊與大聖三人，戰經半日，不覺天晚。八戒口吐粘涎，看看腳軟，虛幌一鈀，敗下陣去。被那雪獅、猱獅二精喝道：「那裡走？看打。」獃子躲閃不及，被他照脊梁上打了一簡，睡在地下，只叫：「罷了，罷了。」兩個精把八戒採鬃拖尾，扛將去見那九頭獅子，報道：「祖爺，我等拿了一個來也。」
說不了，沙僧、行者也都戰敗，眾妖精一齊趕來。被行者拔一把毫毛，嚼碎噴將去，叫聲：「變！」即變做百十個小行者，圍圍繞繞，將那白澤、狻猊、摶象、伏狸並金毛獅怪圍裹在中。沙僧、行者卻又上前攢打。到晚，拿住狻猊、白澤，走了伏狸、摶象。金毛報知老怪。老怪見失了二獅，吩咐：「把豬八戒綑了，不可傷他性命。待他還我二獅，卻將八戒與他；他若無知，壞了我二獅，即將八戒殺了對命。」當晚群妖安歇城外不題。
卻說孫大聖把兩個獅子精擡近城邊，老王見了，即傳令開門，差二三十個校尉，拿繩趕出門，綁了獅精，扛入城裡。孫大聖收了法毛，同沙僧徑至城樓上，見了唐僧。唐僧道：「這場事甚是利害呀。悟能性命，不知有無？」行者道：「沒事，我們把這兩個妖精拿了，他那裡斷不敢傷。且將二精牢拴緊縛，待明早抵換八戒也。」三個小王子對行者叩頭道：「師父先前賭鬥，只見一身；及後佯輸而回，卻怎麼就有百十位師身？及至拿住妖精，近城來還是一身。此是甚麼法力？」行者笑道：「我身上有八萬四千毫毛，以一化十，以十化百，百千萬億之變化，皆身外身之法也。」那王子一個個頂禮，即時擺上齋來，就在城樓上吃了。各垛口上都要燈籠旗幟，梆鈴鑼鼓，支更傳箭，放炮吶喊。
早又天明。老怪即喚黃獅精定計道：「汝等今日用心拿那行者、沙僧；等我暗自飛空上城，拿他那師父并那老王父子，先轉九曲盤桓洞，待你得勝回報。」黃獅領計，便引猱獅、雪獅、摶象、伏狸，各執兵器到城邊，滾風釀霧的索戰。這裡行者與沙僧跳出城頭，厲聲罵道：「賊潑怪！快將我師弟八戒送還我，饒你性命；不然，都教你粉骨碎屍。」那妖精那容分說，一擁齊來。這大聖弟兄兩個，各運機謀，擋住五個獅子。這殺比昨日又甚不同：
呼呼刮地狂風惡，暗暗遮天黑霧濃。走石飛沙神鬼怕，推林倒樹虎狼驚。鋼槍狠狠鉞斧明，蒺藜簡鏟太毒情。恨不得囫圇吞行者，活活潑潑擒住小沙僧。這大聖一條如意棒，卷舒收放甚精靈。沙僧那柄降妖杖，靈霄殿外有名聲。今番幹運神通廣，西域施功掃蕩精。
這五個雜毛獅子精與行者、沙僧正自殺到好處，那老怪駕著黑雲，徑直騰至城樓上，搖一搖頭，諕得那城上文武大小官員并守城人夫等都滾下城去。被他奔入樓中，張開口，把三藏與老王父子一頓噙出；復至坎宮地下，將八戒也著口噙之。原來他九個頭就有九張口。一口噙著唐僧，一口噙著八戒，一口噙著老王，一口噙著大王子，一口噙著二王子，一口噙著三王子：六口噙著六人，還空了三張口。發聲喊叫道：「我先去也。」這五個小獅精見他祖得勝，一個個愈展雄才。
行者聞得城上人喊嚷，情知中了他計，急喚沙僧仔細。他卻把臂膊上毫毛盡皆拔下，入口嚼爛噴出，變作千百個小行者，一擁攻上。當時拖倒猱獅，活捉了雪獅，拿住了摶象獅，扛翻了伏狸獅，將黃獅打死，烘烘的嚷到州城之下。倒轉走脫了青臉兒與刁鑽古怪、古怪刁鑽兒三怪。那城上官看見，卻又開門，將繩把五個獅精又綑了，擡進城去。還未發落，只見那王妃哭哭啼啼，對行者禮拜道：「神師啊，我殿下父子並你師父，性命休矣。這孤城怎生是好？」大聖收了法毛，對王妃作禮道：「賢后莫愁。只因我拿他七個獅精，那老妖弄攝法，定將我師父與殿下父子攝去，料必無傷。待明日絕早，我兄弟二人去那山中，管情捉住老妖，還你四個王子。」那王妃一簇女眷聞得此言，都對行者下拜道：「願求殿下父子全生，皇圖堅固。」拜畢，一個個含淚還宮。行者吩咐各官：「將打死的黃獅精，剝了皮；六個活獅精，牢牢拴鎖。取些齋飯來，我們吃了睡覺。你們都放心，保你無事。」
至次日，大聖領沙僧駕起祥雲，不多時，到於竹節山頭。按雲頭觀看，好座高山。但見：
峰排突兀，嶺峻崎嶇。深澗下潺湲水漱，陡崖前錦鏽花香。回巒重疊，古道灣環。真是鶴來松有伴，果然雲去石無依。玄猿覓果向晴暉，麋鹿尋花歡日暖。青鸞聲淅嚦，黃鳥語綿蠻。春來桃李爭妍，夏至柳槐競茂。秋到黃花佈錦，冬交白雪飛綿。四時八節好風光，不亞瀛洲仙景象。
他兩個正在山頭上看景，忽見那青臉兒手拿一條短棍，徑跑出崖谷之間。行者喝道：「那裡走，老孫來也。」諕得那小妖一翻一滾的跑下崖谷。他兩個一直追來，又不見蹤跡。向前又轉幾步，卻是一座洞府，兩扇花斑石門，緊緊關閉。門楟上橫嵌著一塊石版，楷鐫了十個大字，乃是「萬靈竹節山，九曲盤桓洞」。
那小妖原來跑進洞去，即把洞門閉了。到中間對老妖道：「爺爺，外面又有兩個和尚來了。」老妖道：「你大王並猱獅、雪獅、摶象、伏狸可曾來？」小妖道：「不見，不見。只是兩個和尚在山峰高處眺望。我看見回頭就跑，他趕將來，我卻閉門來也。」老妖聽說，低頭不語。半晌，忽的吊下淚來，叫聲：「苦啊！我黃獅孫死了，猱獅孫等又盡被和尚捉進城去矣。此恨怎生報得？」八戒綑在傍邊，與王父子、唐僧俱攢在一處，恓恓惶惶受苦。聽見老妖說聲眾孫被和尚捉進城去，暗暗喜道：「師父莫怕，殿下休愁。我師兄已得勝，捉了眾妖，尋到此間救拔吾等也。」說罷，又聽得老妖叫：「小的們，好生在此看守，等我出去拿那兩個和尚進來，一發懲治。」
你看他身無披掛，手不拈兵，大踏步走到前邊，只聞得孫行者吆喝哩。他就大開了洞門，不答話，徑奔行者。行者使鐵棒，當頭支住。沙僧掄寶杖就打。那老妖把頭搖一搖，左右八個頭，一齊張開口，把行者、沙僧輕輕的又啣於洞內。教：「取繩索來。」那刁鑽古怪、古怪刁鑽與青臉兒是昨夜逃生而回者，即拿兩條繩，把他二人著實綑了。老妖問道：「你這潑猴，把我那七個兒孫捉了；我今拿住你和尚四個、王子四個，也足以抵得我兒孫之命。小的們，選荊條柳棍來，且打這猴頭一頓，與我黃獅孫報報冤仇。」那三個小妖各執柳棍，專打行者。行者本是熬煉過的身體，那些些柳棍兒，只好與他拂癢，他那裡做聲，憑他怎麼捶打，略不介意。八戒、唐僧與王子見了，一個個毛骨悚然。少時，打折了柳棍。直打到天晚，也不計其數。沙僧見打得多了，甚不過意道：「我替他打百十下罷。」老妖道：「你且莫忙，明日就打到你了。一個個挨次兒打將來。」八戒著忙道：「後日就打到我老豬也。」打一會，漸漸的天昏了。老妖叫：「小的們，且住，點起燈火來，你們吃些飲食，讓我到錦雲窩略睡睡去。汝三人都是遭過害的，卻用心看守，待明早再打。」三個小妖移過燈來，拿柳棍又打行者腦蓋，就像敲梆子一般，剔剔托，托托剔，緊幾下，慢幾下。夜將深了，卻都盹睡。
行者就使個遁法，將身一小，脫出繩來。抖一抖毫毛，整束了衣服。耳朵內取出棒來，幌一幌，有吊桶粗細，二丈長短，朝著三個小妖道：「你這孽畜，把你老爺就打了許多棍子。老爺還只照舊，老爺也把這棍子略掗你掗，看道如何？」把三個小妖輕輕一掗，就掗做三個肉餅。卻又剔亮了燈，解放沙僧。八戒綑急了，忍不住大聲叫道：「哥哥，我的手腳都綑腫了，倒不來先解放我？」這獃子喊了一聲，卻早驚動老妖。老妖一轂轆爬起來道：「是誰人解放？」那行者聽見，一口吹息燈，也顧不得沙僧等眾，使鐵棒，打破幾重門走了。
那老妖到中堂裡叫：「小的們，怎麼沒了燈光？只莫走了人也？」叫一聲，沒人答應；又叫一聲，又沒人答應。及取燈火來看時，只見地下血淋淋的三塊肉餅，老王父子及唐僧、八戒俱在，只不見了行者、沙僧。點著火，前後趕看，只見沙僧還背貼在廊下站哩。被他一把拿住捽倒，照舊綑了。又找尋行者，但見幾層門盡皆破損，情知是行者打破走了。也不去追趕，將破門補的補，遮的遮，固守家業不題。
卻說孫大聖出了那九曲盤桓洞，跨祥雲，徑轉玉華州。但見那城頭上各方的土地、神祗與城隍之神迎空拜接。行者道：「汝等怎麼今夜才見？」城隍道：「小神等知大聖下降玉華州，因有賢王款留，故不敢見。今知王等遇怪，大聖降魔，特來叩接。」行者正在嗔怪處，又見金頭揭諦、六甲六丁神將押著一尊土地，跪在面前道：「大聖，吾等捉得這個地裡鬼來也。」行者喝道：「汝等不在竹節山護我師父，卻怎麼嚷到這裡？」丁甲神道：「大聖，那妖精自你逃時，復捉住捲簾大將，依然綑了。我等見他法力甚大，卻將竹節山土地押解至此。他知那妖精的根由，乞大聖問他一問，便好處治，以救聖僧、賢王之苦。」行者聽言，甚喜。那土地戰兢兢叩頭道：「那老妖前年下降竹節山。那九曲盤桓洞原是六獅之窩，那六個獅子自得老妖至此，就都拜為祖翁。祖翁乃是個九頭獅子，號為九靈元聖。若得他滅，須去到東極妙巖宮，請他主人公來，方可收伏；他人莫想擒也。」行者聞言，思憶半晌道：「東極妙巖宮，是太乙救苦天尊啊，他坐下正是個九頭獅子。這等說。」便教：「揭諦、金甲，還同土地回去，暗中護祐師父、師弟並州王父子；本處城隍守護城池。」眾神各各遵守去訖。
這大聖縱觔斗雲，連夜前行。約有寅時，到了東天門外，正撞著廣目天王與天丁、力士一行儀從。眾皆停住，拱手迎道：「大聖何往？」行者對眾禮畢，道：「前去妙巖宮走走。」天王道：「西天路不走，卻又東天來做甚？」行者道：「因到玉華州，蒙州王相款，遣三子拜我等弟兄為師，習學武藝，不期遇著一夥獅怪。今訪得妙巖宮太乙救苦天尊乃怪之主人公，欲請他來降怪救師。」天王道：「那廂因你欲為人師，所以惹出這一窩獅子來也。」行者笑道：「正為此，正為此。」眾天丁、力士一個個拱手，讓道而行。大聖進了東天門，不多時，到妙巖宮前。但見：
彩雲重疊，紫氣蘢蔥。瓦漾金波焰，門排玉獸崇。花盈雙闕紅霞遶，日映騫林翠霧籠。果然是萬真環拱，千聖興隆。殿閣層層錦，窗軒處處通。蒼龍盤護神光藹，黃道光輝瑞氣濃。這的是青華長樂界，東極妙巖宮。
那宮門立著一個穿霓帔的仙童，忽見孫大聖，即入宮報道：「爺爺，外面是鬧天宮的齊天大聖來了。」太乙救苦天尊聽得，即喚侍衛眾仙迎接。迎至宮中，只見天尊高坐九色蓮花座上，百億瑞光之中。見了行者，下座來相見。行者朝上施禮。天尊答禮道：「大聖，這幾年不見，前聞得你棄道歸佛，保唐僧西天取經，想是功行完了？」行者道：「功行未完，卻也將近。但如今因保唐僧到玉華州，蒙王子遣三子拜老孫等為師，習學武藝，把我們三件神兵照樣打造，不期夜間被賊偷去。及天明尋找，原是城北豹頭山虎口洞一個金毛獅子成精盜去。老孫用計取出，那精就夥了若干獅精與老孫大鬧。內有一個九頭獅子，神通廣大，將我師父與八戒並王父子四人都啣去，到一竹節山九曲盤桓洞。次日，老孫與沙僧跟尋，亦被啣去。老孫被他綑打無數，幸而弄法走了。他們正在彼處受罪。問及當坊土地，始知天尊是他主人，特來奉請收降解救。」
天尊聞言，即令仙將到獅子房喚出獅奴來問。那獅奴熟睡，被眾將推搖方醒，揪至中廳來見。天尊問道：「獅獸何在？」那奴兒垂淚叩頭，只教：「饒命，饒命。」天尊道：「孫大聖在此，且不打你。你快說為何不謹，走了九頭獅子。」獅奴道：「爺爺，我前日在大千甘露殿中見一瓶酒，不知偷去吃了，不覺沉醉睡著，失於拴鎖，是以走了。」天尊道：「那酒是太上老君送的，喚做輪迴瓊液，你吃了該醉三日不醒。那獅獸今走幾日了？」大聖道：「據土地說，他前年下降，到今二三年矣。」天尊笑道：「是了，是了，天宮裡一日，在凡世就是一年。」叫獅奴道：「你且起來，饒你死罪，跟我與大聖下方去收他來。汝眾仙都回去，不用跟隨。」
天尊遂與大聖、獅奴，踏雲徑至竹節山。只見那五方揭諦、六丁六甲、本山土地都來跪接。行者道：「汝等護祐，可曾傷著我師？」眾神道：「妖精著了惱睡了，更不曾動甚刑罰。」天尊道：「我那元聖兒也是一個久修得道的真靈：他喊一聲，上通三聖，下徹九泉，等閑也便不傷生。孫大聖，你去他門首索戰，引他出來，我好收之。」
行者聽言，果掣棒跳近洞口，高罵道：「潑妖精，還我人來也。潑妖精，還我人來也。」連叫了數聲，那老妖睡著了，無人答應。行者性急起來，掄鐵棒，往內打進，口中不住的喊罵。那老妖方才驚醒，心中大怒，爬起來，喝一聲：「趕戰。」搖搖頭，便張口來啣。行者回頭跳出。妖精趕到外邊，罵道：「賊猴，那裡走？」行者立在高崖上笑道：「你還敢這等大膽無禮，你死活也不知哩，這不是你老爺主公在此？」那妖精趕到崖前，早被天尊念聲咒語，喝道：「元聖兒，我來了。」那妖認得是主人，不敢展掙，四隻腳伏之於地，只是磕頭。傍邊跑過獅奴兒，一把撾住項毛，用拳著項上打夠百十，口裡罵道：「你這畜生，如何偷走，教我受罪？」那獅獸合口無言，不敢搖動。獅奴兒打得手困，方才住了，即將錦韂安在他身上。天尊騎了，喝聲教走。他就縱身駕起彩雲，徑轉妙巖宮去。
大聖望空稱謝了，卻入洞中，先解玉華王，次解唐三藏，次又解了八戒、沙僧並三王子。共搜他洞裡物件，逍逍停停，將眾領出門外。八戒就取了若干枯柴，前後堆上，放起火來，把一個九曲盤桓洞，燒做個烏焦破瓦窰。大聖又發放了眾神，還教土地在此鎮守。卻令八戒、沙僧各各使法，把王父子背馱回州。他攙著唐僧。不多時，到了州城，天色漸晚，當有妃后、官員都來接見了。擺上齋筵，共坐享之。長老師徒還在暴紗亭安歇。王子們入宮各寢。一宵無話。
次日，王又傳旨，大開素宴。合府大小官員，一一謝恩。行者又叫屠子來，把那六個活獅子殺了，共那黃獅子都剝了皮，將肉安排將來受用。殿下十分歡喜，即命殺了：把一個留在本府內外人用；一個與王府長史等官分用；把五個都剁做一二兩重的塊子，差校尉散給州城內外軍民人等，各吃些須：一則嘗嘗滋味，二則押押驚恐。那些家家戶戶，無不瞻仰。
又見那鐵匠人等造成了三般兵器，對行者磕頭道：「爺爺，小的們工都完了。」問道：「各重多少斤兩？」鐵匠道：「金箍棒有千斤，九齒鈀與降妖杖各有八百斤。」行者道：「也罷。」叫請三位王子出來，各人執兵器。三子對老王道：「父王，今日兵器完矣。」老王道：「為此兵器，幾乎傷了我父子之命。」小王子道：「幸蒙神師施法，救出我等，卻又掃蕩妖邪，除了後患。誠所謂海晏河清，太平之世界也。」當時老王父子賞勞了匠作，又至暴紗亭拜謝了師恩。
三藏又教大聖等快傳武藝，莫誤行程。他三人就各掄兵器，在王府院中，一一傳授。不數日，那三個王子盡皆操演精熟，其餘攻退之方，緊慢之法，各有七十二道解數，無不知之。一則那諸王子心堅，二則虧孫大聖先授了神力，此所以那千斤之棒，八百斤之鈀、杖，俱能舉能運；較之初時自家弄的武藝，真天淵也。有詩為證。詩曰：
緣因善慶遇神師，習武何期動怪獅。掃蕩群邪安社稷，皈依一體定邊夷。九靈數合元陽理，四面精通道果之。授受心明遺萬古，玉華永樂太平時。
那王子又大開筵宴，謝了師教。又取出一大盤金銀，用答微情。行者笑道：「快拿進去，快拿進去。我們出家人，要他何用？」八戒在傍道：「金銀實不敢受，奈何我這件衣服被那些獅子精扯拉破了，但與我們換件衣服，足為愛也。」那王子隨命針工，照依色樣，取青錦、紅錦、茶褐錦各數疋，與三位各做了一件。三人欣然領受，各穿了錦布直裰，收拾了行裝起程。只見那城裡城外，若大若小，無一人不稱是羅漢臨凡，活佛下界。鼓樂之聲，旌旗之色，盈街塞道。正是家家戶外焚香火，處處門前獻彩燈。來至許遠方回，他四眾方得離城西去。這一去頓脫群獅，潛心正果。正是：
無慮無憂來佛界，誠心誠意上雷音。
畢竟不知到靈山還有幾多路程，何時行到，且聽下回分解。
English
Master and Lions, Teacher and Taught, Return All to the One; The Thief of the Way Entangles the Chan, and the Ninefold Numina Is Stilled
Now the Great Sage Sun with Bajie and Sha Monk came out of the city gate and met them face to face, and saw that the troop of monsters were lions of mongrel coats: the Yellow Lion Spirit led in front; Suan-Ni Lion and Elephant-Seizer Lion on the left; Bai-Ze Lion and Crouching Lynx Lion on the right; Ape-Lion and Snow Lion behind; and in the midst a nine-headed lion. That monster Blue Face carried a jeweled canopy of brocade flowers, close beside the nine-headed lion; Cunning and Odd, and Odd and Cunning, bore two red flags. All together they were drawn up in the quarter of the north.
Bajie, headlong, came up close and cursed: "You thieving monsters that stole the treasures—where did you league with these hairy beasts, and come here for what?" The Yellow Lion Spirit set his teeth and cursed: "You shameless bald scoundrel! Yesterday three of you against one of me; I fled back and let you men pass—why such cruelty as to burn my cave dwelling, spoil my mountain holding, and slaughter my kin and kindred? My feud with you is deep as the great sea. Stand still, and taste your lord's spade!" Good Bajie: he raised the rake to meet him. The two had but closed hands, and nothing yet decided, when Ape-Lion whirled an iron mace, and Snow Lion swung a three-edged rod, and came on to strike. Bajie shouted: "Welcome!" Look at this side: Sha Monk swiftly drew the demon-subduing staff and came up to help. And Suan-Ni, Bai-Ze, and the two spirits Elephant-Seizer and Crouching Lynx swarmed up together. Here the Great Sage Sun met the whole pack with the gold-banded staff. Suan-Ni swung a crushing mace; Bai-Ze a copper hammer; Elephant-Seizer a steel spear; Crouching Lynx a battle-axe. Those seven lion spirits, these three fierce monks—a fine battle:
Staff, hammer, spear, and axe, the three-edged rod;the mace, the club, the four-cornered spade.Seven lions, seven weapons, all of the keenest edge,ringing three monks in battle, shouting all together.The Great Sage's gold-banded iron staff is fell;Sha Monk's precious staff is seldom seen in the world of men.Bajie rides the whirlwind, mighty in his bearing;the nine-toothed rake flashes, its sheen like death.Front warding, rear blocking, each does his work;left parrying, right answering, all of them bold.On the wall the princes cheer them on with drum and gong, and hearts grow stout.They close and grapple, flaunting their powers, till the fight turns heaven and earth to murk.
That pack of monsters and the Great Sage's three fought half the day, and night came on unmarked. Bajie's mouth ran drivel, his feet failing under him; he made a feint with the rake and broke away. Snow Lion and Ape-Lion shouted after: "Where go you? Look at the blow!" The Idiot could not dodge: the rod came down on his spine, and he lay on the ground crying only: "It is over, it is over!" The two spirits took Bajie by mane and tail, hoisted him, and carried him before the nine-headed lion, reporting: "Grandfather, we have taken one."
Before the words were done, Sha Monk and the Pilgrim too were beaten, and the whole pack of demons came pressing after. The Pilgrim plucked a handful of hairs, chewed them fine, sprayed them out, and cried: "Change!"—they became a hundred and more little Pilgrims, and ringed about, folding Bai-Ze, Suan-Ni, Elephant-Seizer, and Crouching Lynx, and the golden-maned lion monster in the middle. Sha Monk and the Pilgrim pressed in to strike. By night they had taken Suan-Ni and Bai-Ze; Crouching Lynx and Elephant-Seizer escaped. The golden-maned one brought word to the old monster. The old monster, seeing two lions lost, gave orders: "Bind Zhu Bajie, and do not hurt his life. When he brings back my two lions, then give him Bajie in exchange; if in his ignorance he has spoiled my two lions, kill Bajie and square the account." That night the demon host rested outside the city—no more of that.
The Great Sage Sun had the two lion spirits carried near the city; the old prince saw, gave the word at once, the gates were opened, two or three dozen officers sent out with ropes, and the lion spirits bound and borne into the city. The Great Sage Sun called home his magic hairs, and with Sha Monk came up onto the gate tower to Tripitaka Tang. Tripitaka said: "This business is desperate. Wuneng's life—does it stand or not?" The Pilgrim said: "No fear. We have taken these two monsters, and they dare not touch him. Let the two be bound fast and tight; tomorrow morning we make the exchange for Bajie." The three young princes knocked their heads to the Pilgrim: "Master, in the first bout we saw but one body of you; then, feigning defeat, you went back—and how came there a hundred and ten master bodies? And taking the monsters, coming back to the city, again but one. What art is this?" The Pilgrim laughed: "On my body are eighty-four thousand hairs: one becomes ten, ten become a hundred, a hundred, a thousand, ten thousand, a hundred million of changes—the art of bodies beyond the body." The princes bowed their heads one by one, the meal was laid at once, and they ate on the gate tower. On every parapet were lanterns and flags, clappers and bells, gongs and drums, the watch called and the arrow passed, cannon fired and shouts given.
Day came again. The old monster called the Yellow Lion Spirit and laid the plan: "Today you set your hearts to take that Pilgrim and Sha Monk; I will fly in secret over the wall, take their master and the old prince and his sons, and turn first to the Nine-Bend Winding Cave, and wait for your victorious report." The Yellow Lion took the plan, and led Ape-Lion, Snow Lion, Elephant-Seizer, and Crouching Lynx, weapons in hand, to the city's edge, rolling wind and brewing mist, and defied them to battle. Here the Pilgrim and Sha Monk leaped from the wall and roared: "You thieving wanton monsters! Hand back my brother Bajie, and I spare your lives; otherwise, bones to powder and corpses to fragments, every one of you." The monsters brooked no argument, but came on all together. The Great Sage and his brother plied each his wiles, and held the five lions. This battle was again far other than yesterday's:
Rushing, the wild wind sweeps the ground and rages; darkling, the black fog veils the sky and thickens. Stones fly and sand drives, frightening gods and ghosts; woods are thrust down and trees felled, tigers and wolves aghast. The steel spear savagely gleams, the battle-axe shines; mace, rod, and spade are bitter past bearing. Would to swallow the Pilgrim whole; alive and lively to seize the young Sha Monk. The Great Sage's one As-You-Will staff, folding and unfolding, deft past telling. Sha Monk's demon-subduing staff has its name outside the Hall of Numinous Clouds. This day they put forth powers wide as heaven, and in the western lands do their work, sweeping the fiends away.
These five mongrel-maned lion spirits and the Pilgrim and Sha Monk were fighting at their height, when the old monster, riding a black cloud, came straight up onto the gate tower, shook his head once, and the civil and military officers on the wall, great and small, and the men holding the city tumbled headlong down. He rushed into the tower, opened his mouth, and in one snap took up Tripitaka and the old prince and his sons; then down again to the ground in the north quarter, and with his mouth took up Bajie too. For his nine heads had nine mouths: one mouth holding Tripitaka Tang, one Bajie, one the old prince, one the eldest prince, one the second, one the third—six mouths holding six people, and three mouths yet empty. He gave a shout: "I go first!" And the five little lion spirits, seeing their grandsire victorious, showed their prowess all the more.
The Pilgrim heard the shouting on the wall, knew he was tricked, and called hastily to Sha Monk to be careful. He plucked all the hairs from his arms, chewed them fine, sprayed them out, and made many hundreds of little Pilgrims, who swarmed up to the attack. At once they dragged down Ape-Lion, took Snow Lion alive, seized Elephant-Seizer, bore down Crouching Lynx, and beat the Yellow Lion to death, and came roaring to the city wall. But three monsters got clean away: Blue Face, and Cunning and Odd, and Odd and Cunning. The officers on the wall opened the gates again, bound the five lion spirits with ropes, and carried them into the city. Before they could be dealt with, the prince's consort came weeping and wailing and bowed to the Pilgrim: "Divine master, my lord and his sons, and your master, their lives are lost. What shall this lonely city do?" The Great Sage called home his magic hairs and made his obeisance to the consort: "Worthy queen, no sorrow. It is because I took his seven lions that the old fiend used his carrying art, and must have carried off my master and the prince and his sons; I reckon they are unharmed. At the earliest light tomorrow my brother and I go into that mountain, and I warrant you we take the old fiend and give you back your four princes." The consort and the knot of ladies heard, and all bowed to the Pilgrim: "We pray the lord prince and his sons live whole, and the royal line stand firm." The bows done, they went back each weeping to the palace. The Pilgrim gave his orders to the officers: "Flay the Yellow Lion that was beaten to death; bind the six living lion spirits fast. Bring some plain food; we will eat and sleep. All of you be at ease; I promise you no harm."
Next day the Great Sage led Sha Monk up on propitious clouds, and in no time was on the top of Bamboo-Joint Mountain. He stayed the cloud and looked: a fine high mountain. Behold:
Peaks ranked and jutting; ridges steep and rugged. In the deep ravine below, water purling and washing; before the sheer cliff, brocade flowers breathing perfume. Ridges folding upon folding; the old road winding around. Truly when the crane comes, the pine has company; truly when the cloud goes, the stone stands bare. The black ape seeks fruit in the clear shine; the elk hunt flowers in the warm sun. The blue luan's cry rings shrill; the yellow oriole babbles sweet. Spring brings peach and plum vying in beauty; summer brings willow and scholar-tree contending in leaf. Autumn comes, and yellow flowers lay out brocade; winter turns, and white snow flies like floss. Fine weather in all four seasons and eight feasts—not second to the fairy prospect of Yingzhou.
The two were looking at the prospect on the mountaintop when out of the cliffs and valleys ran Blue Face, a short club in his hand. The Pilgrim roared: "Where go you? Your old Sun is come." The little demon, frightened, tumbled and rolled down the cliffs. The two followed hard—and lost all trace. A few steps further on and around stood a cave dwelling, its two leaves of mottled stone door shut fast. In the lintel a stone slab was let in athwart, graved in square characters with ten great ones: Bamboo-Joint Mountain of the Ten Thousand Spirits, the Nine-Bend Winding Cave.
The little demon had run into the cave and shut the door, and came to the old demon in the midst: "Grandfather, two more monks are come outside." The old demon said: "Have your Great King and Ape-Lion, Snow Lion, Elephant-Seizer, and Crouching Lynx come?" The little demon said: "Not seen, not seen. Only two monks stand gazing from the height of the peak. I saw them, turned and ran; they gave chase, and I shut the door and came in." The old demon heard, hung his head, and said nothing; presently tears fell of themselves, and he cried: "Bitter! My Yellow Lion grandson is dead, and Ape-Lion and the rest are all taken by the monks into the city. How shall this hate be paid?" Bajie, bound hard by, with the prince and his sons and Tripitaka Tang huddled together, wretched and dismayed in their suffering, heard the old demon say his grandsons were all taken into the city, and rejoiced in the dark: "Master, fear not; my lord prince, sorrow not. My senior brother has won, has taken the demons all, and is come here seeking to save us." And then the old demon called: "Little ones, keep good watch here; I go out and take those two monks in, and punish them at a stroke."
See him: no armor on his body, no weapon in his hand, he strode out to the front, hearing already the Pilgrim's bawling. He flung the cave door wide open, answered not a word, and made straight at the Pilgrim. The Pilgrim met him over the head with the iron staff; Sha Monk whirled the precious staff to strike. The old demon shook his head, his eight other heads opened their mouths all together, and Pilgrim and Sha Monk were lightly carried in his jaws into the cave. He called: "Bring ropes." Then Cunning and Odd, and Odd and Cunning, and Blue Face—the three that had fled back last night—took two cords and bound the two of them hard and fast. The old demon asked: "You shameless ape, you took my seven children and grandsons; now I hold four of your monks and four of your princes—enough to square the lives of my kin. Little ones, bring thorn switches and willow rods, and give this monkey-head a beating, to pay my Yellow Lion grandson's grudge." The three little demons took willow rods and beat the Pilgrim alone. The Pilgrim's body was tempered and tried: those willow rods were good only to tickle him; not a sound did he make, and let them strike as they would, he heeded it not at all. Bajie and Tripitaka Tang and the princes, seeing it, felt their hair stand and their bones creep. Presently the rods were broken short; they beat till nightfall, past all counting. Sha Monk, seeing so many blows, could not bear it: "Let me take a hundred or so for him." The old demon said: "Not so fast; tomorrow it comes to you. One by one, in turn, the beating goes round." Bajie fretted: "The day after, it comes to old Pig." They beat a while, and the sky darkened by degrees. The old demon called: "Little ones, stop; light the lamps, eat and drink something, and let me go nap a while in the Brocade-Cloud Nest. You three have all been beaten before: keep careful watch, and in the morning we beat again." The three little demons brought the lamps over, and with the willow rods beat on the Pilgrim's crown, like knocking clappers—tick-tock, tock-tick, fast a few, slow a few. Deep night came on, and they all nodded asleep.
The Pilgrim used his art of escape, shrunk his body, and slipped the ropes. He shook his hairs, and straightened his clothes. From his ear he drew the staff, flourished it to the thickness of a well-bucket, two zhang long, and said to the three little demons: "You evil beasts—you have beaten your lord a pretty many strokes. Your lord keeps his temper still; now let your lord rap you a little with the staff, and see how you like it." He laid it lightly on the three little demons, and pressed them into three meat cakes. Then he trimmed the lamp bright and freed Sha Monk. Bajie, bound to bursting, could not forbear but bawled aloud: "Brother, my hands and feet are bound swollen—and you will not free me first?" At that one shout the old demon woke. He scrambled up rolling: "Who is loose?" The Pilgrim heard, blew out the lamp in one breath, thought nothing of Sha Monk and the rest, smashed through door after door with his iron staff, and was gone.
The old demon came to the middle hall calling: "Little ones, where is the lamp gone? Sure no one has slipped out?" He called once; no answer; called again; no answer. Bringing a light to look, he found on the floor three bloody meat cakes; the old prince and his sons, Tripitaka Tang, and Bajie all there—only the Pilgrim and Sha Monk gone. Torch in hand he hunted before and behind, and found Sha Monk standing with his back against the corridor; he seized him, flung him down, and bound him as before. Then he looked for the Pilgrim, and saw every door burst: he knew the Pilgrim had broken out and fled. He did not chase, but mended the broken doors, covered what he could, and held his house fast—no more of that.
The Great Sage Sun, out of the Nine-Bend Winding Cave, mounted propitious clouds and turned straight to Jade Flower Prefecture. There over the city wall the earth gods and spirits of every quarter and the god of the city met him in the air, bowing in welcome. The Pilgrim said: "Why do you show yourselves only tonight?" The city god said: "We small gods knew the Great Sage was come down to Jade Flower Prefecture, but the worthy prince kept you, and we dared not show. Now, knowing the prince and his house beset by monsters and the Great Sage subduing them, we come specially to bow and welcome." The Pilgrim was in the midst of his vexation when the Golden-Headed Guardian and the generals of the six Jia and six Ding came pressing along a bound earth god, who knelt before him: "Great Sage, we have taken this earth spirit for you." The Pilgrim roared: "You were not guarding my master at Bamboo-Joint Mountain—why come brawling here?" The generals said: "Great Sage, when you fled, the monster took the Curtain-Raising General again and bound him as before. Seeing his powers so great, we brought the earth god of Bamboo-Joint Mountain here under guard. He knows the monster's roots: ask him, Great Sage, and it will be the easier to deal with him, and ease the holy monk and the worthy prince of their suffering." The Pilgrim heard, and was glad. The earth god, trembling, knocked his head: "That old demon came down to Bamboo-Joint Mountain years ago. The Nine-Bend Winding Cave was of old the den of six lions; and the six lions, when the old demon came, all took him for venerable ancestor. The ancestor is a nine-headed lion, titled the Old Sage of Ninefold Numina. To destroy him one must go to the Palace of the Wondrous Cliff of the Farthest East and beg his rightful lord to come; only so can he be taken; no other could hope to catch him." The Pilgrim heard, pondered half a while, and said: "The Palace of the Wondrous Cliff of the Farthest East—that is the Venerable Sovereign Taiyi, the Savior from Suffering; and under his seat is indeed a nine-headed lion. So it is." He bade: "Guardian and Golden-Mail, go back with the earth god, and guard my master and brothers and the prince and his sons in the dark; and the city god here keep the city." And the gods went each to his charge.
The Great Sage rode the somersault cloud and drove on through the night. About the hour of the tiger he came outside the East Gate of Heaven, and met in full state the Wide-Gazing Heavenly King with his sky soldiers and strongmen. All halted, and saluted with joined hands: "Great Sage, where away?" The Pilgrim returned their courtesies and said: "A walk to the Wondrous Cliff Palace." The Heavenly King said: "You will not take the westward road—and what do you in the eastern heaven?" The Pilgrim said: "Coming to Jade Flower Prefecture, the prince of the state entertained us, and sent his three sons to bow to us brothers as masters and learn the arts of war; and who looked for a den of lion monsters? Now I have found that the Venerable Sovereign Taiyi, the Savior from Suffering of the Wondrous Cliff Palace, is the monster's rightful lord, and I would beg him to come and take the monster and save my master." The Heavenly King said: "There it is: because you would be a teacher of men, out comes this whole den of lions." The Pilgrim laughed: "Just so, just so." The sky soldiers and strongmen saluted one by one and made way for him. The Great Sage entered the East Gate of Heaven, and in no time was before the Wondrous Cliff Palace. Behold:
Colored clouds in folds on folds; purple vapor lush and deep. The tiles ripple with waves of golden flame; jade beasts guard the gates in state. Flowers fill the twin gate towers, ringed with rosy haze; the sun shines on the forest of banners, wrapt in kingfisher mist. Truly the ten thousand true ones ring about it, and a thousand sages flourish there. Halls and towers tiered in brocade; windows and galleries opening everywhere. The azure dragon coils and wards it, godlike light serene; the yellow way shines glorious, auspicious vapor thick. This indeed is the realm of Long Life in the Azure Flower—the Wondrous Cliff Palace of the Farthest East.
At the palace gate stood an immortal page in rainbow mantle, who saw the Great Sage Sun and ran in to report: "Grandfather, outside is the Great Sage Equal to Heaven, who wrecked the Heavenly Palace." The Venerable Sovereign Taiyi, the Savior from Suffering, heard, and bade the guard of immortals go out and welcome him. They brought him into the palace, where the Sovereign sat high on a nine-colored lotus throne, in the midst of a hundred million auspicious rays. Seeing the Pilgrim, he came down from the throne to meet him, and the Pilgrim saluted toward the throne. The Sovereign returned the courtesy: "Great Sage, these years we have not met. I heard you had left the Way for Buddha, guarding Tripitaka Tang west to fetch the scriptures—is the work done?" The Pilgrim said: "Not done, but near it. Now, guarding Tripitaka Tang, I came to Jade Flower Prefecture; the prince sent his three sons to bow to your old Sun and the rest as masters, to learn the arts of war, and had our three divine weapons copied out in forged metal; and in the night they were stolen by thieves. Searching at dawn, we found it was a golden-maned lion become a spirit in the Tiger's-Mouth Cave of Leopard-Head Mountain north of the city. By a stratagem your old Sun got them out, and the wretch leagued a pack of lion spirits and fell to brawling with me. Among them a nine-headed lion, vast in his powers, carried off in his jaws my master and Bajie and the prince and his sons, all four, to the Nine-Bend Winding Cave in Bamboo-Joint Mountain. Next day your old Sun and Sha Monk tracked them, and were carried off too. Your old Sun was bound and beaten past counting, and escaped by his arts only. They suffer there still. I asked the local earth god, and learned at last that Your Honor is his master; so I come specially to beg you to take him and save us."
The Sovereign heard, and bade an immortal general go to the lions' house and call out the lion keeper to question him. The keeper lay fast asleep; the generals pushed and shook him awake, haled him to the middle hall, and brought him before the Sovereign. The Sovereign asked: "Where is the lion beast?" The fellow dropped tears and knocked his head, crying only: "Spare my life, spare my life." The Sovereign said: "The Great Sage Sun is here; you shall not be beaten yet. Speak quickly: how were you careless, and let the nine-headed lion slip away?" The keeper said: "Grandfather, the other day in the Hall of Sweet Dew of the Great Thousand I saw a bottle of wine, and stole away with it and drank, and fell dead drunk asleep, and failed of the tether and the lock; so he got away." The Sovereign said: "That wine was a gift of the Supreme Lord Lao, called the Nectar of the Round of Rebirth; you drank, and were to sleep three days unwaking. How many days is the lion beast gone?" The Great Sage said: "By the earth god's telling, he came down years ago; it is two or three years now." The Sovereign laughed: "So it is, so it is: one day in the heavenly palace is a year in the mortal world." He called the keeper: "Rise; your death is pardoned. Come with me and the Great Sage down below, and we take him. The rest of you immortals go back—no need to follow."
The Sovereign then with the Great Sage and the keeper trod the clouds straight to Bamboo-Joint Mountain. There the guardians of the five quarters, the six Jia and six Ding, and the earth god of the mountain all came kneeling to welcome. The Pilgrim said: "In your wardship, has my master taken any hurt?" The gods said: "The monster fell into a sulky sleep, and has touched them with no punishment at all." The Sovereign said: "My Yuansheng too is a true spirit long ripened in the Way: one cry of his reaches up to the Three Pure Ones and down through the Nine Springs; at his ease he does not hurt living things. Great Sage Sun, go you to his door and defy him to battle; draw him out, and I will take him."
The Pilgrim heard, and truly pulled his staff and jumped to the cave mouth, bawling: "You shameless monster, give me back my men! You shameless monster, give me back my men!" He called some dozen times; the old demon slept, and none answered. The Pilgrim's temper rose: he swung the iron staff and hammered in at the door, shouting and cursing without stop. Then the old demon woke in a start, in a great rage scrambled up, gave a roar: "To the fight!"—shook his head, and opened his mouth to carry him off. The Pilgrim turned and leaped clear. The monster hurried out after, cursing: "Thieving monkey, where go you?" The Pilgrim stood on the high crag and laughed: "Still so bold, still so unmannerly! You know not if you live or die. Is not your lord and master here?" The monster hurried to the crag—and the Sovereign had already pronounced a spell and called: "Yuansheng, your master is come." The monster knew his lord, dared not struggle, dropped his four legs to the ground, and only knocked his head. The lion keeper ran up, seized him by the mane, and pounded his neck with his fists a hundred blows and more, cursing: "You beast, how dared you run off, and set me in for punishment?" The lion beast kept his mouth shut, and said nothing, and dared not stir. The keeper, his arms weary of beating, stopped at last, and threw the brocade saddlecloth over him. The Sovereign mounted, called to him to go, and he bore up on flecked clouds, and turned straight for the Wondrous Cliff Palace.
The Great Sage bowed his thanks toward the sky, and went into the cave: first he freed the Prince of Jade Flower, then Tripitaka Tang, then Bajie and Sha Monk and the three princes. They raked through all the cave's stuff, at their ease, and led the whole company out the door. Bajie took armfuls of dry wood, heaped it fore and aft, and fired it, and burned the Nine-Bend Winding Cave to a scorched and broken kiln. The Great Sage dismissed the gods, and left the earth god still to keep the mountain. Then Bajie and Sha Monk each used his art, and carried the prince and his sons on their backs to the city, while he helped Tripitaka Tang along. In no time they were in the prefecture city; the light was failing, and the consorts and queens and officers came out all to meet them. A fast feast was laid, and they sat and shared it. The elder and his disciples lodged again at the Sunned-Silk Pavilion; the princes went in to sleep each in the palace. That night there was nothing to tell.
Next day the prince gave the word again, and a great plain feast was opened; the officers of the palace, great and small, thanked him one by one for the grace. The Pilgrim called the butcher, had the six living lions killed, flayed with the Yellow Lion, and the meat served up for their use. The prince was delighted, and bade them killed: one beast was left for the household and folk of the palace; one divided among the chief steward and the officers; and the five chopped into pieces of an ounce or two, and officers sent to share them out among soldiers and citizens within and without the city, for each to taste a little: first to try the flavor, second to press down the fright. In every house they looked up with awe.
Then the smiths and their fellows came with the three weapons finished, and knocked their heads to the Pilgrim: "Gracious sirs, our work is done." He asked: "How many catties apiece?" The smiths said: "The gold-banded staff, a thousand catties; the nine-toothed rake and the demon-subduing staff, eight hundred apiece." The Pilgrim said: "Very well." He had the three young princes called out, each with his weapon. The three said to the old prince: "Father Prince, today the weapons are done." The old prince said: "For these weapons we came within an ace of losing the lives of father and sons." The young prince said: "Thanks to the divine masters' art we were saved, and they swept the demons away besides, and cut off the evil at the root. Truly it is as they say: the seas at rest, the rivers clear—a world at peace." Then the old prince and his sons rewarded the smiths, and came to the Sunned-Silk Pavilion to bow and thank the masters for their grace.
Tripitaka bade the Great Sage and the rest hurry on with the teaching of the arts, and lose no time on the road. The three took up their weapons in the palace courtyard and taught them, point by point. In a few days the three young princes had drilled to mastery; and the ways of attack and retreat, the rules of fast and slow, the seventy-two figures apiece—they knew them all. Partly the princes' hearts were steadfast; partly the Great Sage Sun had first given them divine strength: and so the thousand-catty staff and the eight-hundred-catty rake and staff they could lift and swing—set against their former self-taught arts, truly heaven and a well apart. There is a poem to prove it; the poem says:
By goodness and happy chance they met the divine masters; who looked that learning arms should stir the lion sprites?He sweeps the pack of fiends, and sets the altars of the soil at rest; taking refuge in the One, he settles the border lands.The Ninefold Numina answers the number and the reason of the primal yang; the four quarters, threading the Way, attain its fruit.Teaching and learning, the heart made clear, a bequest to ten thousand ages: in Jade Flower, long joy and the days of peace.
The princes then opened a great feast again, and thanked the masters for their teaching; and brought out a great dish of gold and silver, to answer so small a favor. The Pilgrim laughed: "Carry it in again, carry it in again. We that have left home—what use have we for it?" Bajie said at his side: "Gold and silver we truly dare not take; but this garment of mine the lion spirits have torn and pulled—give us clothes in exchange, and that is love enough." The prince bade the needleworkers at once, after the pattern and color, take green brocade, red brocade, and chestnut brocade, several bolts each, and make one apiece for the three. The three gladly took them, put on brocade robes, packed up, and took the road. In the city and beyond it, great and small, there was not a man but cried that arhats were come down among men, living buddhas descended to the world. Drums and music, flags and streamers filled the streets and choked the roads. Every house burned incense at its door; every gate offered colored lanterns. The crowds followed them far, far, before turning back; and so the four got clear of the city and went west, rid of the lions all, and bent upon the true fruit. And it was just:
Free of care and free of sorrow they come to the Buddha lands;with single heart and single mind they climb toward Thunderclap.
How many li yet to Vulture Peak, and when they would arrive—who could say? Listen to the next chapter to find out.
Chapter 91
Traditional Chinese
第九十一回 金平府元夜觀燈 玄英洞唐僧供狀
修禪何處用工夫，馬劣猿顛速剪除。牢捉牢拴生五彩，暫停暫住墮三途。若教自在神丹漏，才放從容玉性枯。喜怒憂思須掃淨，得玄得妙恰如無。
話表唐僧師徒四眾離了玉華城，一路平穩，誠所謂極樂之鄉。去有五六日程途，又見一座城池。唐僧問行者道：「此又是甚麼處所？」行者道：「是座城池。但城上有杆無旗，不知地方，俟近前再問。」及至東關廂，見那兩邊茶坊酒肆喧嘩，米市油房熱鬧。街衢中有幾個無事閑遊的浪子，見豬八戒嘴長，沙和尚臉黑，孫行者眼紅，都擁擁簇簇的爭看，只是不敢近前而問。唐僧捏著一把汗，惟恐他們惹禍。又走過幾條巷口，還不到城。忽見有一座山門，門上有「慈雲寺」三字。唐僧道：「此處略進去歇歇馬，打一個齋如何？」行者道：「好，好。」四眾遂一齊而入。但見那裡邊：
珍樓壯麗，寶座崢嶸。佛閣高雲外，僧房靜月中。丹霞縹緲浮屠挺，碧樹陰森輪藏清。真淨土，假龍宮，大雄殿上紫雲籠。兩廊不絕閑人戲，一塔常開有客登。爐中香火時時爇，臺上燈花夜夜熒。忽聞方丈金鐘韻，應佛僧人朗誦經。
四眾正看時，又見廊下走出一個和尚，對唐僧作禮道：「老師何來？」唐僧道：「弟子中華唐朝來者。」那和尚倒身下拜。慌得唐僧攙起道：「院主何為行此大禮？」那和尚合掌道：「我這裡向善的人，看經念佛，都指望修到你中華地托生。才見老師丰采衣冠，果然是前生修到的，方得此受用，故當下拜。」唐僧笑道：「惶恐，惶恐。我弟子乃行腳僧，有何受用？若院主在此閑養自在，才是享福哩。」那和尚領唐僧入正殿，拜了佛像，唐僧方才招呼徒弟進來。原來行者三人自見那和尚與師父講話，他都背著臉，牽著馬，守著擔，立在一處，和尚不曾在心。忽的聞唐僧叫「徒弟」，他三人方才轉面。那和尚見了，慌得叫：「爺爺呀！你高徒如何恁般醜樣？」唐僧道：「醜則雖醜，倒頗有些法力，我一路甚虧他們保護。」
正說處，裡面又走出幾個和尚作禮。先見的那和尚對後的說道：「這老師是中華大唐來的人物，那三位是他高徒。」眾僧且喜且懼道：「老師中華大國，到此何為？」唐僧言：「我奉唐王聖旨，向靈山拜佛求經。適過寶方，特奔上剎，一則求問地方，二則打頓齋食就行。」那僧人個個歡喜，又邀入方丈。方丈裡又有幾個與人家做齋的和尚。這先進去的又叫道：「你們都來看看中華人物。原來中華有俊的，有醜的。俊的真個難描難畫，醜的卻十分古怪。」那許多僧同齋主都來相見。見畢，各坐下。茶罷，唐僧問道：「貴處是何地名？」眾僧道：「我這裡乃天竺國外郡，金平府是也。」唐僧道：「貴府至靈山還有許多遠近？」眾僧道：「此間到都下有二千里。這是我等走過的。西去到靈山，我們未走，不知還有多少路，不敢妄對。」唐僧謝了。
少時，擺上齋來。齋罷，唐僧要行，卻被眾僧並齋主款留道：「老師寬住一二日，過了元宵，耍耍去不妨。」唐僧驚問道：「弟子在路，只知有山有水，怕的是逢怪逢魔，把光陰都錯過了，不知幾時是元宵佳節？」眾僧笑道：「老師拜佛與悟禪心重，故不以此為念。今日乃正月十三，到晚就試燈。後日十五上元。直至十八九，方才謝燈。我這裡人家好事，本府太守老爺愛民，各地方俱高張燈火，徹夜笙簫。還有個金燈橋，乃上古傳留，至今豐盛。老爺們寬住數日，我荒山頗管待得起。」唐僧無奈，遂俱住下。當晚只聽得佛殿上鐘鼓喧天，乃是街坊眾信人等送燈來獻佛。唐僧等都出方丈來看了燈，各自歸寢。
次日，寺僧又獻齋。吃罷，同步後園閑耍。果然好個去處，正是：
時維正月，歲屆新春。園林幽雅，景物妍森。四時花木爭奇，一派峰巒疊翠。芳草階前萌動，老梅枝上生馨。紅入桃花嫩，青歸柳色新。金谷園富麗休誇，《輞川圖》流風慢說。水流一道，野鳧出沒無常；竹種千竿，墨客推敲未定。芍藥花、牡丹花、紫薇花、含笑花，天機方醒；山茶花、紅梅花、迎春花、瑞香花，艷質先開。陰崖積雪猶含凍，遠樹浮煙已帶春。又見那鹿向池邊照影，鶴來松下聽琴。東幾廈，西幾亭，客來留宿；南幾堂，北幾塔，僧靜安禪。花卉中，有一兩座養性樓，重簷高拱；山水內，有三四處煉魔室，靜几明窗。真個是天然堪隱逸，又何須他處覓蓬瀛。
師徒們玩賞一日，殿上看了燈，又都去看燈遊戲。但見那：
瑪瑙花城，琉璃仙洞，水晶雲母諸宮：似重重錦繡，疊疊玲瓏。星橋影晃乾坤動，看數株火樹搖紅。六街簫鼓，千門璧月，萬戶香風。幾處鰲峰高聳，有魚龍出海，鸞鳳騰空。羨燈光月色，和氣融融。綺羅隊裡，人人喜聽笙歌。車馬轟轟：看不盡花容玉貌，風流豪俠，佳景無窮。
三藏與眾僧在本寺裡看了燈，又到東關廂各街上遊戲。到二更時，方才回轉安置。
次日，唐僧對眾僧道：「弟子原有掃塔之願，趁今日上元佳節，請院主開了塔門，讓弟子了此願心。」眾僧隨開了門。沙僧取了袈裟，隨從唐僧；到了一層，就披了袈裟，拜佛禱祝畢，即將笤帚掃了一層，卸了袈裟，付與沙僧。……又掃二層，一層層直掃上絕頂。那塔上層層有佛，處處開窗，掃一層，賞玩讚羨一層。掃畢下來，天色已晚，又都點上燈火。
此夜正是十五元宵。眾僧道：「老師父，我們前晚只在荒山與關廂看燈，今晚正節，進城看看金燈如何？」唐僧欣然從之，同行者三人及本寺多僧進城看燈。正是：
三五良宵節，上元春色和。花燈懸鬧市，齊唱太平歌。又見那六街三市燈亮，半空一鑑初升。那月如馮夷推上爛銀盤，這燈似仙女織成鋪地錦。燈映月，增一倍光輝；月照燈，添十分燦爛。觀不盡鐵鎖星橋，看不了燈花火樹。雪花燈、梅花燈，春冰剪碎；繡屏燈、畫屏燈，五彩攢成。核桃燈、荷花燈，燈樓高掛；青獅燈、白象燈，燈架高檠。蝦兒燈、鱉兒燈，棚前高弄；羊兒燈、兔兒燈，簷下精神。鷹兒燈、鳳兒燈，相連相併；虎兒燈、馬兒燈，同走同行。仙鶴燈、白鹿燈，壽星騎坐；金魚燈、長鯨燈，李白高乘。鰲山燈，神仙聚會；走馬燈，武將交鋒。萬千家燈火樓臺，十數里雲煙世界。那壁廂，索琅琅玉韂飛來；這壁廂，轂轆轆香車輦過。看那紅妝樓上，倚著欄，隔著簾，並著肩，攜著手，雙雙美女貪歡；綠水橋邊，鬧吵吵，錦簇簇，醉醺醺，笑呵呵，對對遊人戲彩。滿城中簫鼓諠譁，徹夜裡笙歌不斷。
有詩為證。詩曰：
錦繡場中唱彩蓮，太平境內簇人煙。燈明月皎元宵夜，雨順風調大有年。
此時正是金吾不禁，亂烘烘的，無數人煙。有那跳舞的，屣蹺的，裝鬼的，騎象的，東一攢，西一簇，看之不盡。
卻才到金燈橋上，唐僧與眾僧近前看處，原來是三盞金燈。那燈有缸來大，上照著玲瓏剔透的兩層樓閣。都是細金絲兒編成，內托著琉璃薄片，其光晃月，其油噴香。唐僧回問眾僧道：「此燈是甚油？怎麼這等異香撲鼻？」眾僧道：「老師不知。我這府後有一縣，名喚旻天縣，縣有二百四十里。每年審造差徭，共有二百四十家燈油大戶。府縣的各項差徭猶可，惟有此大戶甚是吃累：每家當一年，要使二百多兩銀子。此油不是尋常之油，乃是酥合香油。這油每一兩值價銀二兩，每一斤值三十二兩銀子。三盞燈，每缸有五百斤，三缸共一千五百斤，共該銀四萬八千兩。還有雜項繳纏使用，將有五萬餘兩，只點得三夜。」行者道：「這許多油，三夜何以就點得盡？」眾僧道：「這缸裡每缸有四十九個大燈馬，都是燈草札的把，裹了絲綿，有雞子粗細。只點過今夜，見佛爺現了身，明夜油也沒了，燈就昏了。」八戒在傍笑道：「想是佛爺連油都收去了。」眾僧道：「正是此說，滿城裡人家，自古及今，皆是這等傳說。但油乾了，人俱說是佛祖收了燈，自然五穀豐登；若有一年不乾，卻就年成荒旱，風雨不調。所以人家都要這供獻。」
正說處，只聽得半空中呼呼風響，諕得些看燈的人盡皆四散。那些和尚也立不住腳道：「老師父，回去罷。風來了，是佛爺降祥，到此看燈也。」唐僧道：「怎見得是佛來看燈？」眾僧道：「年年如此，不上三更，就有風來。知道是諸佛降祥，所以人皆迴避。」唐僧道：「我弟子原是思佛念佛拜佛的人，今逢佳景，果有諸佛降臨，就此拜拜，多少是好。」眾僧連請不回。少時，風中果現出三位佛身，近燈來了。慌得那唐僧跑上橋頂，倒身下拜。行者急忙扯起道：「師父，不是好人，必定是妖邪也。」說不了，見燈光昏暗，呼的一聲，把唐僧抱起，駕風而去。噫！不知是那山那洞真妖怪，積年假佛看金燈。諕得那八戒兩邊尋找，沙僧左右招呼。行者叫道：「兄弟，不須在此叫喚。師父樂極生悲，已被妖精攝去了。」那幾個和尚害怕道：「爺爺，怎見得是妖精攝去？」行者笑道：「原來你這夥凡人累年不識，故被妖邪惑了，只說是真佛降祥，受此燈供。剛才風到處，現佛身者，就是三個妖精。我師父亦不能識，上橋頂就拜，卻被他侮暗燈光，將器皿盛了油，連我師父都攝去。我略走遲了些兒，所以他三個化風而遁。」沙僧道：「師兄，這般卻如之何？」行者道：「不必遲疑，你兩個同眾回寺，看守馬匹、行李，等老孫趁此風追趕去也。」
好大聖，急縱觔斗雲，起在半空，聞著那腥風之氣，往東北上徑趕。趕至天曉，倏爾風息。見有一座大山，十分險峻，著實嵯峨，好山：
重重丘壑，曲曲源泉。藤蘿懸削壁，松柏挺虛巖。鶴鳴晨霧裡，鴈唳曉雲間。峨峨矗矗峰排戟，突突磷磷石砌磐。頂巔高萬仞，峻嶺疊千灣。野花佳木知春發，杜宇黃鶯應景妍。能巍奕，實巉巖，古怪崎嶇險又艱。停玩多時人不語，只聽虎豹有聲鼾。香獐白鹿隨來往，玉兔青狼去復還。深澗水流千萬里，回湍激石響潺潺。
大聖在山崖上正自找尋路徑，只見四個人趕著三隻羊，從西坡下，齊吆喝：「開泰。」大聖閃火眼金睛，仔細觀看，認得是年、月、日、時四值功曹使者，隱像化形而來。大聖即掣出鐵棒，幌一幌，碗來粗細，有丈二長短。跳下崖來，喝道：「你都藏頭縮頸的那裡走？」四值功曹見他說出風息，慌得喝散三羊，現了本相，閃下路傍施禮道：「大聖恕罪，恕罪。」行者道：「這一向也不曾用著你們，你們見老孫寬慢，都一個個弄懈怠了，見也不來見我一見，是怎麼說？你們怎麼不暗中保祐吾師，都往那裡去？」功曹道：「你師父寬了禪性，在於金平府慈雲寺貪歡，所以泰極生否，樂盛成悲，今被妖邪捕獲。他身邊有護法伽藍保著哩。吾等知大聖連夜追尋，恐大聖不識山林，特來傳報。」行者道：「你既傳報，怎麼隱姓埋名，趕著三個羊兒，吆吆喝喝作甚？」功曹道：「設此三羊，以應開泰之言，喚做『三陽開泰』，破解你師之否塞也。」行者恨恨的要打，見有此意，卻就免之，收了棒，回嗔作喜道：「這座山可是妖精之處？」功曹道：「正是，正是。此山名青龍山，內有洞，名玄英洞。洞中有三個妖精：大的個名辟寒大王，第二個號辟暑大王，第三個號辟塵大王。這妖精在此有千年了。他自幼兒愛食酥合香油，當年成精，到此假裝佛像，哄了金平府官員人等，設立金燈，燈油用酥合香油。他年年到正月半，變佛像收油。今年見你師父，他認得是聖僧之身，連你師父都攝在洞內，不日要割剮你師之肉，使酥合香油煎吃哩。你快用工夫，救援去也。」
行者聞言，喝退四功曹，轉過山崖，找尋洞府。行未數里，只見那澗邊有一石崖。崖下是座石屋，屋有兩扇石門，半開半掩。門傍立有石碣，上有六字，卻是「青龍山玄英洞」。行者不敢擅入，立定步，叫聲：「妖怪！快送我師父出來。」那裡唿喇一聲，大開了門，跑出一陣牛頭精，鄧鄧呆呆的問道：「你是誰，敢在這裡呼喚！」行者道：「我本是東土大唐取經的聖僧唐三藏之大徒弟。路過金平府觀燈，我師被你家魔頭攝來。快早送還，免汝等性命；如或不然，掀翻你窩巢，教你群精都化為膿血。」
那些小妖聽言，急入裡邊報道：「大王，禍事了，禍事了。」三個老妖正把唐僧拿在那洞中深遠處，那裡問甚麼青紅皂白，教小的選剝了衣裳，汲湍中清水洗淨，算計要細切細剉，著酥合香油煎吃。忽聞得報聲「禍事」，老大著驚，問是何故。小妖道：「大門前有一個毛臉雷公嘴的和尚嚷道：大王攝了他師父來，教快送出去，免吾等性命；不然，就要掀翻窩巢，教我們都化為膿血哩。」那老妖聽說，個個心驚道：「才拿了這廝，還不曾問他個姓名來歷。小的們，且把衣服與他穿了，帶過來審他一審，端是何人，何自而來也。」
眾妖一擁上前，把唐僧解了索，穿了衣服，推至座前。諕得唐僧戰兢兢的跪在下面，只叫：「大王饒命，饒命。」三個妖精異口同聲道：「你是那方來的和尚？怎麼見佛像不躲，卻衝撞我的雲路？」唐僧磕頭道：「貧僧是東土大唐駕下差來的，前往天竺國大雷音寺拜佛祖取經的。因到金平府慈雲寺打齋，蒙那寺僧留過元宵看燈。正在金燈橋上，見大王顯現佛像，貧僧乃肉眼凡胎，見佛就拜，故此衝撞大王雲路。」那妖精道：「你那東土到此，路程甚遠。一行共有幾眾？都叫甚名字？快實實供來，我饒你性命。」唐僧道：「貧僧俗名陳玄奘，自幼在金山寺為僧。後蒙唐皇敕賜在長安洪福寺為僧官。又因魏徵丞相夢斬涇河老龍，唐王遊地府，回生陽世，開設水陸大會，超度陰魂，蒙唐王又選賜貧僧為壇主，大闡都綱。幸觀世音菩薩出現，指化貧僧，說西天大雷音寺有三藏真經，可以超度亡者昇天，差貧僧來取，因賜號三藏，即倚唐為姓，所以人都呼我為唐三藏。我有三個徒弟。第一個姓孫，名悟空行者，乃齊天大聖歸正。」群妖聞得此名，著了一驚道：「這個齊天大聖，可是五百年前大鬧天宮的？」唐僧道：「正是，正是。第二個姓豬，名悟能八戒，乃天蓬大元帥轉世。第三個姓沙，名悟淨和尚，乃捲簾大將臨凡。」
三個妖王聽說，個個心驚道：「早是不曾吃他。小的們，且把唐僧將鐵鏈鎖在後面，待拿他三個徒弟來湊吃。」遂點了一群山牛精、水牛精、黃牛精，各持兵器，走出門，掌了號頭，搖旗擂鼓。三個妖披掛整齊，都到門外喝道：「是誰人敢在我這裡吆喝？」行者閃在石崖上，仔細觀看，那妖精生得：
彩面環睛，二角崢嶸。尖尖四隻耳，靈竅閃光明。一體花紋如彩畫，滿身錦繡若蜚英。第一個，頭頂狐裘花帽暖，一臉昂毛熱氣騰；第二個，身掛輕紗飛烈焰，四蹄花瑩玉玲玲；第三個，威雄聲吼如雷振，獠牙尖利賽銀針。個個勇而猛，手持三樣兵：一個使鉞斧，一個大刀能；但看第三個，肩上橫擔扢撻藤。
又見那七長八短、七肥八瘦的大大小小妖精，都是些牛頭鬼怪，各執槍棒。有三面大旗，旗上明明書著「辟寒大王」、「辟暑大王」、「辟塵大王」。
孫行者看了一會，忍耐不得，上前高叫道：「潑賊怪！認得老孫麼？」那妖喝道：「你是那鬧天宮的孫悟空？真個是聞名不曾見面，見面羞殺天神。你原來是這等個猢猻兒。」行者大怒，罵道：「我把你這個偷燈油的賊，油嘴妖怪，不要胡談，快還我師父來。」趕近前，掄鐵棒就打；那三個老妖舉三般兵器，急架相迎。這一場在山凹中好殺：
鉞斧鋼刀扢撻藤，猴王一棒敢來迎。辟寒辟暑辟塵怪，認得齊天大聖名。棒起致令神鬼怕，斧來刀砍亂飛騰。好一個混元有法真空像，抵住三妖假佛形。那三個偷油潤鼻今年犯，務捉欽差駕下僧。這個因師不懼山程遠，那個為嘴常年設獻燈。乒乓只聽刀斧響，劈朴惟聞棒有聲。衝衝撞撞三攢一，架架遮遮各顯能。一朝鬥至天將晚，不知那個虧輸那個贏。
孫行者一條棒與那三個妖魔鬥經百五十合，天色將晚，勝負未分。只見那辟塵大王把扢撻藤閃一閃，跳過陣前，將旗搖了一搖。那夥牛頭怪簇擁上前，把行者圍在垓心，各掄兵器，亂打將來。行者見事不諧，唿喇的縱起觔斗雲，敗陣而走。那妖更不來趕，招回群妖，安排些晚食，眾各吃了。也叫小妖送一碗與唐僧，只待拿住孫行者等才要整治。那師父一則長齋，二則愁苦，哭啼啼的未敢沾唇不題。
卻說行者駕雲回至慈雲寺內，叫聲：「師弟。」那八戒、沙僧正自盼望商量，聽得叫時，一齊出接道：「哥哥，如何去這一日方回？端的師父下落何如？」行者笑道：「昨夜聞風而趕，至天曉，到一山，不見。幸四值功曹傳信道：那山叫做青龍山，山中有一玄英洞。洞中有三個妖精，喚做辟寒大王、辟暑大王、辟塵大王。原來積年在此偷油，假變佛像，哄了金平府官員人等。今年遇見我們，他不知好歹，反連師父都攝去。老孫審得此情，吩咐功曹等眾暗中保護師父，我尋近門前叫罵。那三怪齊出，都像牛頭鬼形。第一個使鉞斧，第二個使大刀，第三個使藤棍。後引一窩子牛頭鬼怪，搖旗擂鼓，與老孫鬥了一日，殺個手平。那妖王搖動旗，小妖都來。我見天晚，恐不能取勝，所以駕觔斗回來也。」八戒道：「那裡想是酆都城鬼王弄喧？」沙僧道：「你怎麼就猜道是酆都城鬼王弄喧？」八戒笑道：「哥哥說是牛頭鬼怪，故知之耳。」行者道：「不是，不是。若論老孫看那怪，是三隻犀牛成的精。」八戒道：「若是犀牛，且拿住他，鋸下角來，倒值好幾兩銀子哩。」
正說處，眾僧道：「孫老爺可吃晚齋？」行者道：「方便吃些兒，不吃也罷。」眾僧道：「老爺征戰這一日，豈不饑了？」行者笑道：「這日把兒那裡便得饑？老孫曾五百年不吃飲食哩。」眾僧不知是實，只以為說笑。須臾拿來，行者也吃了。道：「且收拾睡覺，待明日我等都去相持，拿住妖王，庶可救師父也。」沙僧在傍道：「哥哥說那裡話！常言道：『停留長智。』那妖精倘或今晚不睡，把師父害了，卻如之何？不若如今就去，嚷得他措手不及，方才好救師父。少遲，恐有失也。」八戒聞言，抖擻神威道：「沙兄弟說得是，我們都趁此月光去降魔耶。」行者依言，即吩咐寺僧：「看守行李、馬匹，待我等把妖精捉來，對本府刺史證其假佛，免卻燈油，以蘇概縣小民之困，卻不是好？」眾僧遵命。他三個遂縱起祥雲，出城而去。正是那：
懶散無拘禪性亂，災危有分道心蒙。
畢竟不知此去勝敗何如，且聽下回分解。
English
At Jinping Prefecture They Watch the Lanterns on the Night of the First Full Moon; In the Cave of Dark Mystery the Tang monk Gives His Deposition
Where does one apply the work of cultivating meditation? The unruly horse and the tumbling ape must be cut away at speed.Hold them fast, bind them fast, and the five colors come to life; pause but a moment, stand still, and you sink into the three lower paths.Let the divine elixir leak away in idle freedom, and the instant you loosen your composure the jade nature dries and withers.Joy, anger, grief, and longing must all be swept clean; to win the mystery, to win the marvel, is to be just as if you had won nothing.
The tale now tells how the Tang monk and his disciples, four travelers in all, took leave of Jade Flower City and journeyed on over smooth and level roads—truly, one might say, a land of perfect bliss. After five or six days on the way they saw another walled city before them. The Tang monk asked Pilgrim: “What place is this?” “A city,” said Pilgrim. “But there are poles on the wall with no banners on them, so I cannot tell whose city it is. We will ask when we draw near.” When they reached the eastern outskirts they found tea houses and taverns clamoring on either side, rice markets and oil presses all bustle. In the streets a few idle young loafers, out strolling with nothing to do, caught sight of Zhu Bajie’s long mouth, Sha Monk’s black face, and Pilgrim Sun’s red eyes, and came crowding up in knots, jostling for a look, though none dared come close and put questions. The Tang monk sweated with dread, fearing they would stir up trouble. They had passed the mouths of several more lanes and were still short of the city when suddenly they saw a mountain gate, over which were written the three characters “Monastery of Compassionate Clouds.” The Tang monk said: “Suppose we step in here, rest the horses a while, and take a meal?” “Good, good,” said Pilgrim, and all four entered together. And here is what they saw within:
Towers of treasure, stately and splendid; jeweled seats, lofty and imposing. The Buddha pavilions rise higher than the clouds; the monks’ cells lie quiet in the moonlight. In drifting crimson haze the pagoda stands; in the deep shade of emerald trees the scripture wheels are still. A true Pure Land—a dragon palace feigned! Over the Great Hero Hall the purple clouds hang gathered. Along both cloisters idle visitors never cease their strolling; the one pagoda is ever open, with guests climbing it. In the censer, incense burns hour after hour; on the altar, lamp flowers glimmer night after night. Suddenly they heard, from the abbot’s court, the tolling of a golden bell, and monks in answer to the Buddha chanting the sutras aloud.
While the four were looking about, a monk came walking out from under the cloister, saluted the Tang monk, and said: “Venerable teacher, where do you come from?” The Tang monk said: “This disciple comes from China, the land of the great Tang.” The monk bowed his whole body to the ground in homage. Alarmed, the Tang monk raised him up, saying: “Prior, why do you perform such a great ceremony?” The monk pressed his palms together and said: “Here in this place, all of us who turn to the good, reciting the scriptures and calling on the Buddha’s name, hope for nothing more than to be reborn into your land of China. The moment I saw your bearing, teacher, and your robes and cap, I knew you had indeed cultivated this in former lives, and so earned such enjoyment—therefore I bowed.” The Tang monk smiled and said: “You shame me, you shame me. I am a wandering monk—what enjoyment have I? If you, Prior, live here at ease and untroubled, that is truly enjoying blessings.” The monk led the Tang monk into the main hall, where he paid homage to the image of the Buddha, and only then did the Tang monk call his disciples in. As it happened, when Pilgrim and the other two had seen that monk talking with their master, they had turned their backs, holding the horse and guarding the load, standing off in one spot, and the monk had paid them no heed. Suddenly they heard the Tang monk call “Disciples,” and only then did the three turn their faces around. When the monk saw them he cried out in alarm: “Gracious heavens! How can your noble disciples be so ugly?” The Tang monk said: “Ugly they may be, but they have real powers of magic; all this way I have owed them much protection.”
He was still speaking when several more monks came out from inside and made their salutations. The first monk told the others: “This teacher is a man come from the great Tang of China, and those three are his noble disciples.” The monks, half delighted and half afraid, said: “Teacher, from the mighty land of China—what have you come here for?” The Tang monk said: “I bear a sacred edict of the Tang emperor and am bound for Vulture Peak to worship the Buddha and seek the scriptures. Passing through your precious region, I came straight to this monastery: first to ask my way, and second to take one meal before going on.” Every monk beamed with delight and invited them into the abbot’s quarters. There were several more monks there who performed rites in lay households. The ones who had gone in first called out: “Come and see these men from China! So China has its handsome and its ugly. The handsome are truly past painting or describing; the ugly are marvelously strange.” All those monks, with the donor of the meal, came to make their greetings, and when the greetings were done, each took a seat. When tea was finished, the Tang monk asked: “What is this place called?” The monks said: “This is an outlying prefecture of the land of India, called Jinping Prefecture.” The Tang monk asked: “How far is it from your prefecture to Vulture Peak?” The monks said: “From here to the capital is two thousand li—that we have walked ourselves. Westward to Vulture Peak we have never gone, and we do not know how much farther it may be; we dare not answer carelessly.” The Tang monk thanked them.
Before long the meal was set out. When it was done, the Tang monk wanted to be on his way, but the monks and the donor pressed him to stay, saying: “Teacher, stay a day or two at your ease, pass the Lantern Festival, go off and enjoy yourselves—it does no harm.” The Tang monk asked in astonishment: “On the road this disciple knows nothing but mountains and rivers; what I fear is meeting monsters and demons, and I have let the days slip by uncounted. When is the festival of the first full moon?” The monks laughed and said: “Teacher, your heart is so set on worshiping the Buddha and awakening to meditation that you take no count of such things. Today is the thirteenth of the first month; this evening the lanterns are tried out. The day after tomorrow, the fifteenth, is the feast of Shangyuan, and not until the eighteenth or nineteenth are the lanterns dismissed. The people here love a spectacle, and the governor of this prefecture loves his people, so every district hangs its lanterns high, with pipes and flutes all night long. There is also the Golden Lantern Bridge, handed down from high antiquity and flourishing still. Stay a few days, gentlemen; our humble mountain monastery can well afford to entertain you.” The Tang monk, having no choice, stayed with all of them. That evening they could hear bells and drums ringing to the heavens from the Buddha hall: the faithful of the streets and quarters were bringing lanterns to offer to the Buddha. The Tang monk and the rest all came out from the abbot’s quarters to look at the lanterns, then went off to their rooms to sleep.
The next day the monks of the monastery again offered a meal. When they had eaten, they strolled together in the back garden for amusement. Truly it was a fine retreat, and rightly described:
It was now the first month, and the year had turned to new spring. The garden was secluded and graceful, its scenery lush and lovely. Flowers and trees vied in splendor through all four seasons; ridge upon ridge of peaks was folded in layers of green. Fragrant grasses stirred into life before the steps; on the old plum branches fragrance budded. Red suffused the tender peach blossoms; green settled on the willows’ fresh color. Do not boast the riches of Gold Valley Garden, nor idly tell of the flowing manner of the Wangchuan scroll. A stream of water ran past, where wild teal now surfaced, now plunged from sight; a thousand stems of bamboo stood planted, where poets still weighed and balanced their lines, undecided. Peonies, tree peonies, crape myrtle, michelia—the season’s own secret waking; camellias, red plum, winter jasmine, daphne—their brilliant blossoms opening first. On the shady cliff the piled snow still held its frost; the distant trees, adrift in mist, already carried spring. And there were deer coming to the pond to study their reflections, cranes coming beneath the pines to listen to the zither. East a few halls, west a few pavilions, where guests could lodge; south a few chambers, north a few pagodas, where monks sat still in meditation. Among the flowers stood one or two towers for the nurture of the nature, with double eaves and high arches; within the hills and waters were three or four rooms for the taming of demons, with quiet desks and bright windows. Truly a place nature made for retreat—why seek Penglai or Yingzhou anywhere else?
The master and his disciples enjoyed the sights for a whole day; after looking at the lanterns in the hall, they all went out again to stroll and sport among the festival lights. And this is what they saw:
Cities of agate flowers, immortal grottoes of glass, palaces of crystal and mica: like fold upon fold of brocade, range upon range of openwork jade. The star bridge trembled in light, and heaven and earth seemed to sway; see the fire trees—here a few boughs—tossing their red. Six streets of flutes and drums, a thousand gates beneath a moon of jade, ten thousand households breathing fragrant air. Here and there turtle-hill lantern peaks towered aloft, with fish and dragons coming out of the sea, luan birds and phoenixes rising into the void. How lovely the lantern light and the moonlight, mild and melting in harmony. In the ranks of the silk-clad strollers everyone delighted to hear the pipes and the singing; carriages and horses rumbled past: you could never see to the end of it—flower faces and jade looks, dashing men and bold knights, lovely scenes without end.
Tripitaka and the monks watched the lanterns at the monastery and then went to roam the various streets of the eastern outskirts. Not until the second watch did they return and settle for the night.
The next day the Tang monk said to the monks: “This disciple once made a vow to sweep a pagoda. Since today is the festival of the first full moon, I beg the prior to open the pagoda gate and let this disciple fulfill that vow.” The monks opened the door at once. Sha Monk took up the cassock and followed the Tang monk; on reaching a story he would put on the cassock, bow to the Buddha and finish his prayers, sweep that story with the broom, take off the cassock, and hand it back to Sha Monk. … Then he swept the second story, story after story, all the way to the very top. On every story of the pagoda there were Buddhas, and windows opening on every side; he swept a story, and admired and marveled at a story. When the sweeping was done and he came down, it was already dusk, and lamps were lit everywhere.
This night was the fifteenth itself, the Lantern Festival. The monks said: “Elder teacher, the other evening we looked at lanterns only here at our humble monastery and in the outskirts. Tonight is the very night of the festival—what if we go into the city and see the golden lanterns?” The Tang monk gladly agreed, and with Pilgrim and the other two, and all the many monks of the monastery, they went into the city to see the lanterns. And the verse goes:
Five times five, a night of the lovely festival; at Shangyuan the spring colors are mild.Flower lanterns hang in the bustling streets; all sing together the songs of peace.Then they saw the six streets and three markets bright with lanterns, and in mid-sky the first moon rising like a mirror. The moon was like a great plate of shining silver pushed up by the river god Fengyi; the lanterns were like brocade woven by fairy maidens and spread upon the ground. Lantern reflected moon, doubling the radiance; moon shone on lantern, adding ten parts of brilliance. You could not see to the end of the star bridge with its iron chains, nor finish watching the lantern flowers and the fire trees. Snowflake lanterns and plum-blossom lanterns, cut from shards of spring ice; embroidered-screen lanterns and painted-screen lanterns, clustered from five colors. Walnut lanterns and lotus lanterns hung high on the lantern towers; blue lion lanterns and white elephant lanterns raised high on their frames. Shrimp lanterns and turtle lanterns sported before the sheds; sheep lanterns and rabbit lanterns were all spirit beneath the eaves. Hawk lanterns and phoenix lanterns flew wing to wing; tiger lanterns and horse lanterns walked together, ran together. Immortal crane lanterns and white deer lanterns carried the Star God of Longevity on their backs; goldfish lanterns and great whale lanterns bore Li Bai riding high. The Ao-mountain lantern, where immortals gather; the revolving lantern, where generals cross spears. Lantern fires lit towers and terraces through ten thousand households; a world of cloud and mist ran a dozen li and more. On that side, with a silvery jingling, jade saddle-curtains went flying past; on this side, with a rumble of wheels, perfumed carriages rolled by. Look at the red-painted towers, where leaning on the railing, behind the curtain, shoulder to shoulder, hand in hand, pairs of lovely women craved their pleasure; by the green-water bridge, in noisy crowds, in bright knots of color, tipsy and laughing, pairs of revelers played among the lantern hues. Through the whole city flutes and drums clamored, and all night the songs of pipes never ceased.
There is a poem to prove it. The poem says:
In the field of brocade and splendor they sing the song of gathering lotus; within this realm of peace the hearth fires of the people gather thick.The lanterns bright, the moon luminous, the night of the first full moon; rain in season, wind in season—a year of great plenty.
By this time the night curfew was lifted, and in the din and tumult there was a countless throng of people. There were those who danced, those who trod the stilts, those costumed as ghosts, those riding elephants—knots in the east, clusters in the west, more than the eye could take in.
Just then they came up onto the Golden Lantern Bridge, where the Tang monk and the monks drew near to look: they were three golden lanterns. Each was as big as a vat, and on top it shone upon a two-story pavilion, delicate and translucent through and through, all woven of fine golden wire, with thin plates of glass held inside; its light outshone the moon, and its oil breathed fragrance. The Tang monk turned and asked the monks: “What oil is in these lanterns? How is it that such a strange fragrance strikes the nose?” The monks said: “Teacher, you do not know. Behind our prefecture lies a county called Mintian, two hundred forty li across. Every year, when the levies and corvée are assessed, there are in all two hundred forty great households charged with providing the lantern oil. The various levies of prefecture and county can be borne, but this one weighs heavily on those great households: each household serves one year and must spend more than two hundred taels of silver. This is no ordinary oil, but the suhe butter-oil. One tael of it is worth two taels of silver, and one catty is worth thirty-two taels of silver. There are three lanterns, and each vat holds five hundred catties; three vats together are one thousand five hundred catties, which comes to forty-eight thousand taels of silver. Add the sundry other charges and expenses, and it comes near fifty thousand taels—all for three nights of burning.” Pilgrim said: “So much oil—how can it be burned away in three nights?” The monks said: “In each vat are forty-nine great lantern wicks, bundles of rush pith bound up and wrapped in silk floss, each as thick as a hen’s egg. Once tonight’s burning is done and the Buddha shows himself, the next night the oil is gone and the lanterns dim.” Bajie laughed at their side: “I suppose the Buddha takes the oil away with him.” The monks said: “That is just the story. From of old until now every household in the city has handed it down this way: when the oil dries up, everyone says the Buddha has taken in the lantern, and the year is naturally one of abundant harvest; but if in any year it does not dry up, then the harvest fails, and wind and rain fall out of season. That is why every household will have this offering.”
While they were speaking, they heard a whistling of wind in mid-air that put the lantern-watchers to flight in every direction. The monks too could not keep their feet, saying: “Elder teacher, let us go back. The wind is coming—it is the Buddha sending down an omen, come to see the lanterns.” The Tang monk said: “How do you know it is the Buddha come to see the lanterns?” The monks said: “It is like this every year: before the third watch a wind always arises, and we know the Buddhas are sending down an omen, so everyone keeps clear.” The Tang monk said: “This disciple is one who from the first has thought of the Buddha, recited the Buddha’s name, worshiped the Buddha. Meeting such a splendid scene, if the Buddhas are truly descending, then let me bow to them here—what could be better?” The monks begged him again and again, but could not bring him back. In a moment, in the wind, there truly appeared the bodies of three Buddhas, drawing near the lanterns. Alarmed, the Tang monk ran to the top of the bridge and bowed his body to the ground. Pilgrim hurriedly pulled him up: “Master, they are no good ones—they must be demons.” Before the words were done, the lantern light went dim, and with a whoosh they snatched the Tang monk up and rode away on the wind. Ah! Who could have known they were true demons of some mountain cave, who for years had feigned to be Buddhas watching the golden lanterns? Bajie was left searching this way and that, and Sha Monk calling right and left. Pilgrim cried: “Brothers, there is no need to shout here. In our master’s utmost joy a sorrow was born: the demon has carried him off.” The monks said in terror: “Gracious sirs, how can you tell a demon carried him off?” Pilgrim laughed: “So you plain folk, never knowing year after year, have been fooled by these devils, saying a true Buddha sent down an omen and received the offering of these lanterns. Just now, where the wind passed, those who showed Buddha bodies were three demon spirits. My master could not tell either, and went to the top of the bridge and bowed; they darkened the lantern light, filled their vessels with oil, and made off with my master too. I was a little slow, and so the three of them escaped on the wind.” Sha Monk said: “Elder brother, what is to be done now?” Pilgrim said: “No hesitation. You two go back with the others to the monastery, guard the horse and the luggage, and let old Monkey ride this wind in pursuit.”
A Great Sage indeed! He swiftly somersaulted up on his cloud, rose into mid-air, caught the scent of the fishy wind, and made straight in pursuit to the northeast. He chased until daybreak, when suddenly the wind died. He saw a great mountain, perilously steep, truly craggy. What a mountain:
Fold upon fold of ravines and hills; bend upon bend of gushing springs.Rattan and wisteria hung from sheer cliffs; pines and cypresses stood firm on hollow crags.Cranes cried within the morning mists; wild geese called among the dawn clouds.Peak upon stark peak stood ranked like halberds; crag on glinting crag was paved like whetstone.The summit rose ten thousand fathoms high; the steep ridges folded a thousand bends.Wildflowers and fine trees, knowing spring, burst forth; the cuckoo and the yellow oriole answered the scene’s beauty.How lofty, how sheer—grotesque, rugged, perilous and hard.He paused to gaze a long while, saying never a word; he heard only the snoring growl of tigers and leopards.Fragrant musk deer and white deer came and went; the jade hare and the gray wolf went and returned.In the deep ravine the stream ran ten thousand li; the swirling current struck the rocks, ringing and rippling.
Standing on a crag of the mountain, the Great Sage was still searching out a path when he saw four men driving three sheep down from the western slope, all crying out: “Peace be opened!” The Great Sage flashed his fire eyes and gold pupils, looked carefully, and recognized the messengers of the four duty officers of year, month, day, and hour, come in borrowed shapes and transformed forms. The Great Sage at once drew out his iron staff and gave it a shake—thick as a bowl rim, some twelve feet long—leaped down from the crag, and shouted: “Hiding your heads and shrinking your necks—where do you think you are going?” The four duty officers, found out, scattered the three sheep in alarm, revealed their true forms, and slipped to the side of the road, bowing: “Great Sage, forgive us, forgive us.” Pilgrim said: “All this while you have not been needed, and seeing old Monkey go easy, you have grown slack, every one of you—not one of you comes to see me. What do you say to that? Why have you not been guarding my master in secret? Where have you all gone?” The officers said: “Your master let his meditative nature grow slack, lingering in pleasure at the Compassionate Clouds Monastery in Jinping Prefecture; so when peace reached its height misfortune arose, and when joy reached its full it turned to sorrow, and he has been taken by a demon. The guardian spirits of the monastery are at his side protecting him. We knew the Great Sage would be pursuing through the night, and feared he might not know these mountains and forests, so we came to bring word.” Pilgrim said: “If you came to bring word, why hide your names and drive three sheep along, shouting and hallooing? What is the meaning of it?” The officers said: “We arranged these three sheep to answer to the words ‘peace be opened’—the sign called Three Yangs Opening Peace—to break the blockage that has fallen on your master.” Pilgrim, in a black temper, wanted to strike them; but seeing the good intent behind it, he let it go, put up his staff, turned wrath to joy, and asked: “Is this mountain where the demons live?” The officers said: “It is, it is. This mountain is called Green Dragon Mountain, and within it is a cave called the Cave of Dark Mystery. In the cave are three demon spirits: the eldest is named the Great King Who Banishes Cold, the second is titled the Great King Who Banishes Heat, and the third is titled the Great King Who Banishes Dust. These demons have been here a thousand years. From their earliest days they loved to drink the suhe butter-oil; when they became spirits, they came here, feigned to be images of the Buddha, and cheated the officials and people of Jinping Prefecture into setting up the golden lanterns, whose oil is suhe butter-oil. Every year, at the middle of the first month, they transform into Buddhas and take in the oil. This year they saw your master, knew him for the body of a holy monk, and carried your master into the cave as well; before many days they mean to carve up his flesh, fry it in suhe butter-oil, and eat it. Make haste and use your powers—go to the rescue.”
Hearing this, Pilgrim dismissed the four officers, rounded the shoulder of the mountain, and searched for the cave. He had gone no more than a few li when he saw a stone cliff beside a ravine. Under the cliff was a stone house with two stone doors, half open, half shut. Beside the door stood a stone tablet bearing six characters: “Green Dragon Mountain, Cave of Dark Mystery.” Pilgrim dared not barge straight in; he planted his feet and called out: “Demons! Hand over my master at once!” With a rattling crash the doors flew wide open, and out ran a band of ox-headed fiends, who gaped and asked: “Who are you, to come bawling here!” Pilgrim said: “I am the eldest disciple of the holy monk Tripitaka Tang, come from the Tang of the Eastern Land to fetch the scriptures. Passing Jinping Prefecture to see the lanterns, my master was carried off by your demon lords. Return him quickly and I will spare your lives; if not, I will overturn your den and turn the whole pack of you to pus and blood.”
Hearing this, the little demons hurried inside to report: “Your Majesty, disaster, disaster!” The three old demons were holding the Tang monk in the deepest part of the cave, asking nothing of right or wrong: they had the little ones strip off his clothes, wash him clean in the rushing stream, and were planning to mince and shred him fine, fry him in suhe butter-oil, and eat him. Hearing the cry of “disaster,” they were greatly startled and asked the cause. The little demon said: “At the main gate there is a monk with a hairy face and a thunder-god’s beak, shouting that Your Majesties carried off his master, and demanding that you send him out at once and spare our lives; otherwise he will overturn the den and turn us all to pus and blood.” Hearing this, the old demons’ hearts all quaked: “We only just seized the fellow and have not yet asked his name or origins. Little ones, give him back his clothes, bring him before us, and let us question him—just who is he, and from where does he come?”
The demons swarmed forward, untied the Tang monk’s bonds, dressed him in his clothes, and pushed him before the seats. Terrified, the Tang monk knelt below, trembling, crying only: “Great kings, spare my life, spare my life!” The three demon kings spoke with one voice: “From what quarter have you come, monk? Why did you not hide from the image of the Buddha, but crash into my cloud-path instead?” The Tang monk knocked his head on the ground: “This poor monk was sent by the throne of the great Tang of the Eastern Land, bound for the Great Thunderclap Monastery in the land of India, to worship the Buddha and fetch the scriptures. Because I stopped at the Compassionate Clouds Monastery in Jinping Prefecture for a meal, the monks there kept me past the Lantern Festival to see the lanterns. Just as I stood on the Golden Lantern Bridge, I saw Your Majesties manifest as images of the Buddha; this poor monk has eyes of flesh and a mortal frame, and worships whatever Buddha he sees—so I crashed into Your Majesties’ cloud-path.” The demon said: “From that Eastern Land of yours to here is a very long road. How many are in your company, and what are your names? Confess it truly and quickly, and I will spare your life.” The Tang monk said: “This poor monk’s secular name is Chen Xuanzang; from childhood I was a monk at Gold Mountain Monastery. Later, by gracious decree of the Tang emperor, I was made a monk-official at Hongfu Monastery in Chang’an. Then, because the prime minister Wei Zheng beheaded the old dragon of the Jing River in a dream, and the Tang emperor toured the dark underworld and returned to life in the world of light, he held the Grand Mass to ferry the souls of the dead, and graciously chose and bestowed on this poor monk the post of master of the altar, director of the whole rite. Happily the Bodhisattva Guanyin appeared, pointed the way to this poor monk, and said that in the Great Thunderclap Monastery of the Western Heaven are the true scriptures of the three stores, which can deliver the dead up to heaven, and sent this poor monk to fetch them, bestowing the religious name Tripitaka, and taking Tang from the dynasty as a surname; so everyone calls me Tripitaka Tang, Tripitaka Tang. I have three disciples. The first is surnamed Sun, named Wukong, called Pilgrim, once the Great Sage Equal to Heaven, now returned to the right way.” At this name the whole pack of demons gave a start: “This Great Sage Equal to Heaven—is he the one who wrecked the Heavenly Palace five hundred years ago?” The Tang monk said: “The very same, the very same. The second is surnamed Zhu, named Wuneng, called Bajie, the great Marshal Tianpeng reborn in the world. The third is surnamed Sha, the monk Wujing, called Sha Monk, the Curtain-Raising General come down to the mortal world.”
When the three demon kings heard this, every heart quaked: “A good thing we did not eat him already. Little ones, lock the Tang monk in the back with an iron chain, and wait till we seize his three disciples to make the meal complete.” They mustered a troop of wild-ox fiends, water-buffalo fiends, and yellow-ox fiends, each armed with a weapon, and marched out the gate, sounded the horn, waved banners, and beat drums. The three demons put on their armor in fine order and all came outside the gate shouting: “Who dares come bawling here?” Pilgrim dodged onto the stone crag and looked carefully. The demons looked like this:
Bright-patterned faces, ringed eyes, a pair of horns rising stark and stern.Four ears sharp and pointed; keen nostrils flashing light.Bodies patterned like painted color; hides brocaded like flying blossom.The first wore on his head a flowered cap of fox fur for warmth, his bristling mane steaming with heat.The second had light gauze about his body, flickering like flame, his four hooves gleaming, patterned jade.The third roared with a mighty voice like rolling thunder, his tusks sharp as silver needles.Every one of them brave and fierce, each grasping one of three weapons: one swung a battle-axe, one wielded a great sword; but look at the third—across his shoulders lay a knotted rattan staff.
Behind came demons long and short, fat and lean, big and little, all of them ox-headed fiends, each holding spear or staff. Before them were three great banners, on which were plainly written: “Great King Who Banishes Cold,” “Great King Who Banishes Heat,” “Great King Who Banishes Dust.”
Sun Pilgrim watched a while and could not contain himself; he stepped forward and called out loudly: “Brazen thieving fiends! Do you know old Monkey?” The demon shouted back: “Are you that Sun Wukong who wrecked the Heavenly Palace? Truly, your name was heard but your face never seen—and the face, once seen, would put the very gods of heaven to shame. So you are nothing but a little monkey after all.” Pilgrim flew into a rage and cursed: “You oil-thieving wretch, you smooth-tongued demon, stop your prattle and return my master to me at once!” He rushed close and whirled the iron staff to strike; the three old demons raised their three weapons and hastily parried him. That contest in the mountain hollow was a fine one:
Axe of battle, steel blade, and knotted rattan—the Monkey King advanced to meet them with one staff.Demons Banishing Cold, Banishing Heat, and Banishing Dust—do you know the name of the Great Sage Equal to Heaven?The staff rose and struck awe into gods and ghosts; the axe came, the blade hacked, all flying and leaping.A true image, lawful, of the primal void, stood fast against three demons in sham Buddha form.Those three oil-thieves, whose noses this year spell their fall, were bent on seizing the monk sent out beneath the throne.This one, for his master, feared no length of mountain road; that one, for his belly, had year after year set up the offered lanterns.Clang and clash—one heard only axe and blade; whack and thump—only the staff had its voice.Charging and crashing, three closed in on one; parry upon parry, each man showed his power.They fought until the sky grew late, and no one knew who lost and who won.
Sun Pilgrim fought a hundred and fifty rounds with the three demon kings, one staff against the three, until the sky grew dark, with victory still undecided. Then the Great King Who Banishes Dust flashed his rattan staff, leaped out before the line, and gave his banner a wave. The band of ox-headed fiends surged up and ringed Pilgrim round in the center, all whirling their weapons and striking in wild swings. Seeing things going badly, Pilgrim somersaulted up on his cloud with a whoosh and fled the field. The demons did not pursue; they called back their fiends, laid out an evening meal, and all ate their fill. They even had a little demon carry a bowl of it to the Tang monk, meaning to prepare their feast only when Sun Pilgrim and the others were taken. As for the master, first because he kept a strict fast, second because of his grief, he wept and wailed and dared not touch the food—but no more of that.
Now Pilgrim rode his cloud back to the Compassionate Clouds Monastery and called: “Brother disciples!” Bajie and Sha Monk, who were waiting in anguish and taking counsel together, heard the call and hurried out to meet him: “Elder brother, why are you back only after a whole day? What news of master, truly?” Pilgrim laughed: “Last night I followed the wind in pursuit, and by dawn reached a mountain, but he was nowhere to be seen. Fortunately the four duty officers brought word: the mountain is called Green Dragon Mountain, and in it is the Cave of Dark Mystery, and in the cave are three demon spirits called the Great King Who Banishes Cold, the Great King Who Banishes Heat, and the Great King Who Banishes Dust. It seems they have stolen oil here for years, feigning images of the Buddha and cheating the officials and people of Jinping Prefecture. This year they met us, and not knowing good from bad, they carried master off as well. When old Monkey had learned all this, I charged the officers and their company to guard master in secret, and went up to their gate myself to shout insults. The three demons came out together—ox-headed fiend shapes all of them. The first swung a battle-axe, the second a great sword, the third a rattan club; behind them came a whole den of ox-headed fiends, waving banners and beating drums, and they fought me a whole day to a standstill. When the demon king waved his banner, the little demons all came swarming. I saw it growing late and feared I could not win, so I somersaulted back on my cloud.” Bajie said: “Could it be the ghost kings of Fengdu playing tricks?” Sha Monk said: “Why do you guess it is the ghost kings of Fengdu playing tricks?” Bajie laughed: “Elder brother says they were ox-headed fiends, so I knew it.” Pilgrim said: “No, no. By old Monkey’s eye, those fiends are spirits formed from three rhinoceroses.” Bajie said: “If they are rhinoceroses, catch them and saw off their horns—they would fetch a good few taels of silver.”
While they were speaking, the monks asked: “Master Sun, will you take the evening meal?” Pilgrim said: “A little, for convenience’ sake—or none at all, it makes no matter.” The monks said: “Master, you have been fighting all day—are you not hungry?” Pilgrim laughed: “A mere day of it—how would that make me hungry? Old Monkey once went five hundred years without food or drink.” The monks, not knowing it was the plain truth, took it for a joke. Soon the food was brought, and Pilgrim ate as well. He said: “Let us tidy up and sleep. Tomorrow we will all go out and hold the line together; when we take the demon kings, we can rescue master.” Sha Monk said at his side: “Elder brother, what talk is this? The common saying goes: ‘In delay, cunning grows.’ If the demons do not sleep tonight and do master some harm, what then? Better to go now and fall on them before they can ready themselves—only so can we save master. Any later, and something may go wrong.” Bajie, hearing this, shook out his mighty powers: “Brother Sha is right. Let us take this moonlight and go quell the demons.” Pilgrim agreed, and instructed the monastery monks: “Guard the luggage and the horses. When we have caught the demons and brought them back, we will prove before the prefect’s court that they are false Buddhas, and have the lantern oil struck off—would that not ease the straits of all the humble folk of the county?” The monks obeyed. The three raised auspicious clouds and left the city. And this was it:
Ease and want of discipline had thrown the meditative nature into disorder; calamity, allotted by fate, had veiled the mind set on the Way.
But whether that foray would end in victory or defeat? Listen to the next chapter to find out.
Chapter 92
Traditional Chinese
第九十二回 三僧大戰青龍山 四星挾捉犀牛怪
卻說孫大聖挾同二弟滾著風，駕著雲，向東北艮地上，頃刻至青龍山玄英洞口，按落雲頭，八戒就欲築門。行者道：「且消停，待我進去看看師父生死如何，再好與他爭持。」沙僧道：「這門閉緊，如何得進？」行者道：「我自有法力。」
好大聖，收了棒，捻著訣，念聲咒語，叫：「變！」即變做個火焰蟲兒，真個也疾伶。你看他：
展翅星流光燦，古云腐草為螢。神通變化不可輕。自有徘徊之性。飛近石門懸看，傍邊瑕縫穿風。將身一縱到幽庭。打探妖魔動靜。
他自飛入，只見幾隻牛橫敧直倒，一個個呼吼如雷，盡皆睡熟了。至中廳裡面，全無消息。四下門戶通關，不知那三個妖精睡在何處。才轉過廳房，向後又照，只聞得啼泣之聲，乃是唐僧鎖在後房簷柱上哭哩。行者暗暗聽他哭甚，只見他哭道：
「一別長安十數年，登山涉水苦熬煎。幸來西域逢佳節，喜到金平遇上元。不識燈中假佛像，皆因命裡有災愆。賢徒追襲施威武，但願英雄展大權。」
行者聞言，滿心歡喜，展開翅，飛近師前。唐僧揩淚道：「呀！西方景象不同，此時正月，蟄蟲始振，為何就有螢飛？」行者忍不住，叫聲：「師父，我來了。」唐僧喜道：「悟空，我說正月間怎得螢火？原來是你。」行者即現了本相道：「師父啊，為你不識真假，誤了多少路程，費了多少心力。我一行說不是好人，你就下拜，卻被這怪侮暗燈光，盜取酥合香油，連你都攝將來了。我當吩咐八戒、沙僧回寺看守，我即聞風追至此間，不識地名。幸遇四值功曹傳報，說此山名青龍山玄英洞。我日間與此怪鬥至天晚方回，與師弟輩細道此情，卻就不曾睡，同他兩個來此。我恐夜深不便交戰，又不知師父下落，所以變化進來，打聽打聽。」唐僧喜道：「八戒、沙僧如今在外邊哩？」行者道：「在外邊。方才老孫看時，妖精都睡著。我且解了鎖，搠開門，帶你出去罷。」唐僧點頭稱謝。
行者使個解鎖法，用手一抹，那鎖早自開了。領著師父往前正走，忽聽得妖王在中廳內房裡叫道：「小的們，緊閉門戶，小心火燭。這會怎麼不叫更巡邏，梆鈴都不響了？」原來那夥小妖征戰一日，俱辛辛苦苦睡著，聽見叫喚，卻才醒了，梆鈴響處，有幾個執器械的敲著鑼，從後而走，可可的撞著他師徒兩個。眾小妖一齊喊道：「好和尚啊，扭開鎖往那裡去？」行者不容分說，掣出棒幌一幌，碗來粗細，就打，棒起處，打死兩個。其餘的丟了器械，近中廳，打著門叫：「大王，不好了，不好了，毛臉和尚在家裡打殺人了。」那三怪聽見，一轂轆爬將起來，只教「拿住，拿住。」諕得個唐僧手軟腳軟。行者也不顧師父，一路棒，滾向前來。眾小妖遮架不住，被他放倒三兩個，推倒兩三個。打開幾層門，徑自出來，叫道：「兄弟們何在？」八戒、沙僧正舉著鈀、杖等待，道：「哥哥，如何了？」行者將變化入裡解放師父，正走，被妖驚覺，顧不得師父，打出來的事，講說一遍不題。
那妖王把唐僧捉住，依然使鐵索鎖了。執著刀，掄著斧，燈火齊明，問道：「你這廝怎樣開鎖？那猴子如何得進？快早供來，饒你之命；不然，就一刀兩段。」慌得那唐僧戰戰兢兢的跪道：「大王爺爺，我徒弟孫悟空，他會七十二般變化。才變個火焰蟲兒，飛進來救我。不期大王知覺，被小大王等撞見。是我徒弟不知好歹，打傷兩個，眾皆喊叫，舉兵著火，他遂顧不得我，走出去了。」三個妖王呵呵大笑道：「早是驚覺，未曾走了。」叫小的們把前後門緊緊關閉，亦不諠譁。
沙僧道：「閉門不諠譁，想是暗弄我師父。我們動手耶。」行者道：「說的是，快早打門。」那獃子賣弄神通，舉鈀盡力築去，把那石門築得粉碎，卻又厲聲喊罵道：「偷油的賊怪！快送吾師出來也。」諕得那門內小妖滾將進去，報道：「大王，不好了，不好了，前門被和尚打破了。」三個妖王十分煩惱道：「這廝著實無禮。」即命取披掛結束了，各持兵器，帥小妖出門迎敵。此時約有三更時候，半天中月明如晝。走出來，更不打話，便就掄兵。這裡行者抵住鉞斧，八戒敵住大刀，沙僧迎住大棍。這場好殺：
僧三眾，棍杖鈀，三個妖魔膽氣加。鉞斧鋼刀藤紇䌋，只聞風響並塵沙。初交幾合噴愁霧，次後飛騰散彩霞。釘鈀解數隨身滾，鐵棒英豪更可誇。降妖寶杖人間少，妖怪頑心不讓他。鉞斧口明尖鐏利，藤條節懞一身花。大刀晃亮如門扇，和尚神通偏賽他。這壁廂因師性命發狠打，那壁廂不放唐僧劈臉撾。斧剁棒迎爭勝負，鈀掄刀砍兩交搽。扢撻藤條降怪杖，翻翻覆覆逞豪華。
三僧三怪賭鬥多時，不見輸贏。那辟寒大王喊一聲，叫：「小的們上來。」眾精各執兵刃齊來，早把個八戒絆倒在地，被幾個水牛精揪揪扯扯，拖入洞裡綑了。沙僧見沒了八戒，只見那群牛發喊𡅃聲。即掣寶杖，望辟塵大王虛丟了架子要走。又被群精一擁而來，拉一個躘踵，急掙不起，也被捉去綑了。行者覺道難為，縱觔斗雲，脫身而去。當時把八戒、沙僧拖至唐僧前。唐僧見了，滿眼垂淚道：「可憐你二人也遭了毒手。悟空何在？」沙僧道：「師兄見捉住我們，他就走了。」唐僧道：「他既走了，必然那裡去求救。但我等不知何日方得脫網。」師徒們悽悽慘慘不題。
卻說行者駕觔斗雲復至慈雲寺，寺僧接著，來問：「唐老爺救得否？」行者道：「難救，難救。那妖精神通廣大，我弟兄三個與他三人鬥了多時，被他呼小妖先捉了八戒，後捉了沙僧，老孫幸走脫了。」眾僧害怕道：「爺爺這般會騰雲駕霧，還捉獲不得，想老師父被傾害也。」行者道：「不妨，不妨。我師父自有伽藍、揭諦、丁甲等神暗中護佑，卻也曾吃過草還丹，料不傷命。只是那妖精有本事，汝等可好看馬匹、行李，等老孫上天去求救兵來。」眾僧膽怯道：「爺爺又能上天？」行者笑道：「天宮原是我的舊家。當年我做齊天大聖，因為亂了蟠桃會，被我佛收降。如今沒奈何，保唐僧取經，將功折罪，一路上輔正除邪。我師父該有此難，汝等卻不知也。」眾僧聽此言，又磕頭禮拜。行者出得門，打個唿哨，即時不見。
好大聖，早至西天門外。忽見太白金星與增長天王、殷、朱、陶、許四大靈官講話。他見行者來，都慌忙施禮道：「大聖那裡去？」行者道：「因保唐僧行至天竺國東界金平府旻天縣，我師被本縣慈雲寺僧留賞元宵。比至金燈橋，有金燈三盞，點燈用酥合香油，價貴白金五萬餘兩，年年有諸佛降祥受用。正看時，果有三尊佛像降臨。我師不識好歹，上橋就拜。我說不是好人，早被他侮暗燈光，連油並我師一風攝去。我隨風追襲，至天曉，到一山，幸四功曹報道：那山名青龍山，山有玄英洞。洞有三怪，名辟寒大王、辟暑大王、辟塵大王。老孫急上門尋討，與他賭鬥一陣，未勝。是我變化入裡，見師父鎖住未傷，隨解了欲出，又被他知覺，我遂走了。後又同八戒、沙僧苦戰，復被他將二人也捉去綑了。老孫因此特啟玉帝，查他來歷，請命將降之。」金星呵呵冷笑道：「大聖既與妖怪相持，豈看不出他的出處？」行者道：「認得，認得，是一夥牛精。只是他大有神通，急不能降也。」金星道：「那是三個犀牛之精。他因有天文之象，累年修悟成真，亦能飛雲步霧。其怪極愛乾淨，常嫌自己影身，每欲下水洗浴。他的名色也多：有兕犀，有雄犀，有牯犀，有斑犀，又有胡冒犀、墮羅犀、通天花文犀。都是一孔三毛二角，行於江海之中，能開水道。似那辟寒、辟暑、辟塵都是角有貴氣，故以此為名而稱大王也。若要拿他，只是四木禽星見面就伏。」行者連忙唱喏問道：「是那四木禽星？煩長庚老一一明示明示。」金星笑道：「此星在斗牛宮外，羅佈乾坤。你去奏聞玉帝，便見分明。」行者拱拱手稱謝，徑入天門裡去。
不一時，到於通明殿下，先見葛、丘、張、許四大天師。天師問道：「何往？」行者道：「近行至金平府地方，因我師寬放禪性，元夜觀燈，遇妖魔攝去。老孫不能收降，特來奏聞玉帝求救。」四天師即領行者至靈霄寶殿啟奏，各各禮畢，備言其事。玉帝傳旨：「教點那路天兵相助？」行者奏道：「老孫才到西天門，遇長庚星說：那怪是犀牛成精，惟四木禽星可以降伏。」玉帝即差許天師同行者去斗牛宮點四木禽星下界收降。
及至宮外，早有二十八宿星辰來接。天師道：「吾奉聖旨，教點四木禽星與孫大聖下界降妖。」傍即閃過角木蛟、斗木獬、奎木狼、井木犴應聲呼道：「孫大聖，點我等何處降妖？」行者笑道：「原來是你。這長庚老兒卻隱匿，我不解其意。早說是二十八宿中的四木，老孫徑來相請，又何必勞煩旨意？」四木道：「大聖說那裡話，我等不奉旨意，誰敢擅離？端的是那方？快早去來。」行者道：「在金平府東北艮地青龍山玄英洞，犀牛成精。」斗木獬、奎木狼、角木蛟道：「若果是犀牛成精，不須我們，只消井宿去罷，他能上山吃虎，下海擒犀。」行者道：「那犀不比望月之犀，乃是修行得道，都有千年之壽者。須得四位同去才好，切勿推調。倘一時一位拿他不住，卻不又費事了？」天師道：「你們說得是甚話？旨意著你四人，豈可不去？趁早飛行。我回旨去也。」那天師遂別行者而去。
四木道：「大聖不必遲疑，你先去索戰，引他出來，我們隨後動手。」行者即近前罵道：「偷油的賊怪！還我師來。」原來那門被八戒築破，幾個小妖弄了幾塊板兒搪住。在裡邊聽得罵詈，急跑進報道：「大王，孫和尚在外面罵哩。！」辟塵兒道：「他敗陣去了，這一日怎麼又來？想是那裡求些救兵來了。」辟寒、辟暑道：「怕他甚麼救兵？快取披掛來。小的們都要用心圍繞，休放他走了。」那夥精不知死活，一個個各執槍刀，搖旗擂鼓，走出洞來，對行者喝道：「你個不怕打的猢猻兒，你又來了。」行者最惱得是這「猢猻」二字，咬牙發狠，舉鐵棒就打。三個妖王調小妖，跑個圈子陣，把行者圈在垓心。那壁廂四木禽星一個個各掄兵刃道：「孽畜！休動手。」那三個妖王看他四星，自然害怕，俱道：「不好了，不好了，他尋將降手兒來了。小的們，各顧性命走耶。」只聽得呼呼吼吼，喘喘呵呵，眾小妖都現了本身，原來是那山牛精、水牛精、黃牛精，滿山亂跑。那三個妖王，也現了本相，放下手來，還是四隻蹄子，就如鐵炮一般，徑往東北上跑。這大聖帥井木犴、角木蛟緊追急趕，略不放鬆。惟有斗木獬、奎木狼在東山凹裡、山頭上、山澗中、山谷內，把些牛精打死的、活捉的，盡皆收淨。卻向玄英洞裡解了唐僧、八戒、沙僧。
沙僧認得是二星，隨同拜謝。因問：「二位如何到此相救？」二星道：「吾等是孫大聖奏玉帝請旨調來收怪救你也。」唐僧又滴淚道：「我悟空徒弟怎麼不見進來？」二星道：「那三個老怪是三隻犀牛，他見吾等，各各顧命，向東北艮方逃遁，孫大聖帥井木犴、角木蛟追趕去了。我二星掃蕩群牛到此，特來解放聖僧。」唐僧復又頓首拜謝，朝天又拜。八戒攙起道：「師父，禮多必詐，不須只管拜了。四星官，一則是玉帝聖旨，二則是師兄人情。今既掃蕩群妖，還不知老妖如何降伏。我們且收拾些細軟東西出來，掀翻此洞，以絕其根，回寺等候師兄罷。」奎木狼道：「天蓬元帥說得有理。你與捲簾大將保護你師回寺安歇，待吾等還去艮方迎敵。」八戒道：「正是，正是。你二位還協同一捉，必須剿盡，方好回旨。」二星官即時追襲。
八戒與沙僧將他洞內細軟寶貝（有許多珊瑚、瑪瑙、珍珠、琥珀、琚、寶貝、美玉、良金）搜出一石，搬在外面。請師父到山崖上坐了，他又進去放起火來，把一座洞燒成灰燼。卻才領唐僧找路回金平慈雲寺去。正是：
經云「泰極還生否」，好處逢凶實有之。愛賞花燈禪性亂，喜遊美景道心漓。大丹自古宜長守，一失原來到底虧。緊閉牢拴休曠蕩，須臾懈怠見參差。
且不言他三眾得命回寺。卻表斗木獬、奎木狼二星官駕雲直向東北艮方趕妖怪來，二人在那半空中尋看不見。直到西洋大海，遠望見孫大聖在海上吆喝。他兩個按落雲頭道：「大聖，妖怪那裡去了？」行者恨道：「你兩個怎麼不來追降？這會子卻冒冒失失的問甚？」斗木獬道：「我見大聖與井、角二星戰敗妖魔追趕，料必擒拿。我二人卻就掃蕩群精，入玄英洞救出你師父、師弟。搜了山，燒了洞，把你師父付托與你二弟，領回府城慈雲寺。多時不見車駕回轉，故又追尋到此也。」行者聞言，方才喜謝道：「如此，卻是有功，多累，多累。但那三個妖魔被我趕到此間，他就鑽下海去。當有井、角二星緊緊追拿，教老孫在岸邊抵擋。你兩個既來，且在岸邊把截，等老孫也再去來。」
好大聖，掄著棒，捻著訣，辟開水逕，直入波濤深處，只見那三個妖魔在水底下與井木犴、角木蛟捨死忘生苦鬥哩。他跳近前喊道：「老孫來也。」那妖精抵住二星官，措手不及，正在危難之處，忽聽得行者叫喊，顧殘生，撥轉頭往海心裡飛跑。原來這怪頭上角極能分水，只聞得花花花，沖開明路。這後邊二星官並孫大聖並力追之。
卻說西海中有個探海的夜叉、巡海的介士，遠見犀牛分開水勢，又認得孫大聖與二天星，即赴水晶宮對龍王慌慌張張報道：「大王，有三隻犀牛，被齊天大聖和二位天星趕來也。」老龍王敖順聽言，即喚太子摩昂：「快點水兵，想是犀牛精辟寒、辟暑、辟塵兒三個惹了孫行者，今既至海，快快拔刀相助。」敖摩昂得令，即忙點兵。頃刻間，龜鱉黿鼉、鯁鮊鱖鯉與蝦兵蟹卒等各執槍刀，一齊吶喊，騰出水晶宮外，擋住犀牛精。犀牛精不能前進，急退後，又有井、角二星並大聖攔阻。慌得他失了群，各各逃生，四散奔走，早把個辟塵兒被老龍王領兵圍住。孫大聖見了心歡，叫道：「消停，消停，捉活的，不要死的。」摩昂聽令，一擁上前，將辟塵兒扳翻在地，用鐵鉤子穿了鼻，攢蹄綑倒。
老龍王又傳號令，教分兵趕那兩個，協助二星官擒拿。即時小龍王帥眾前來，只見井木犴現原身，按住辟寒兒，大口小口的啃著吃哩。摩昂高叫道：「井宿，井宿，莫咬死他，孫大聖要活的，不要死的哩。」連喊數喊，已是被他把頸項咬斷了。
摩昂吩咐蝦兵蟹卒，將個死犀牛擡轉水晶宮，卻又與井木犴向前追趕。只見角木蛟把那辟暑兒倒趕回來，只撞著井宿。摩昂帥龜鱉黿鼉，撒開簸箕陣圍住。那怪只教：「饒命，饒命。」井木犴走近前，一把揪住耳朵，奪了他的刀，叫道：「不殺你，不殺你，拿與孫大聖發落去來。」
當即倒干戈，復至水晶宮外，報道：「都捉來也。」行者見一個斷了頭，血淋淋的，倒在地下。一個被井木犴揪著耳朵，推跪在地。近前仔細看了道：「這頭不是兵刀傷的啊。」摩昂笑道：「不是我喊得緊，連身子都著井星官吃了。」行者道：「既是如此，也罷，取鋸子來，鋸下他的這兩隻角，剝了皮帶去。犀牛肉還留與龍王賢父子享之。」又把辟塵兒穿了鼻，教角木蛟牽著；辟暑兒也穿了鼻，教井木犴牽著：「帶他上金平府見那刺史官，明究其由，問他個積年假佛害民，然後的決。」
眾等遵言，辭龍王父子，都出西海。牽著犀牛，會著奎、斗二星，駕雲霧，徑轉金平府。行者足踏祥光，半空中叫道：「金平府刺史、各佐貳郎官並府城內外軍民人等聽著：吾乃東土大唐差往西天取經的聖僧。你這府縣，每年家供獻金燈，假充諸佛降祥者，即此犀牛之怪。我等過此，因元夜觀燈，見這怪將燈油並我師父攝去，是我請天神收伏。今已掃清山洞，剿盡妖魔，不得為害。以後你府縣再不可供獻金燈，勞民傷財也。」
那慈雲寺裡，八戒、沙僧方保唐僧進得山門，只聽見行者在半空言語，即便撇了師父，丟下擔子，縱風雲起到空中，問行者降妖之事。行者道：「那一隻被井星咬死，已鋸角剝皮帶來；兩隻活拿在此。」八戒道：「這兩個索性推下此城，與官員人等看看，也認得我們是聖是神。左右累四位星官收雲下地，同到府堂，將這怪的決。已此情真罪當，再有甚講？」四星道：「天蓬帥近來知理明律，卻好呀。」八戒道：「因做了這幾年和尚，也略學得些兒。」眾神果推落犀牛，一簇彩雲，降至府堂之上。諕得這府縣官員、城裡城外人等，都家家設香案，戶戶拜天神。
少時間，慈雲寺僧把長老用轎擡進府門，會著行者，口中不離「謝」字道：「有勞上宿星官救出我等。因不見賢徒，懸懸在念，今幸得勝而回。然此怪不知趕向何方才捕獲也？」行者道：「自前日別了尊師，老孫上天查訪，蒙太白金星識得妖魔是犀牛，指示請四木禽星。當時奏聞玉帝，蒙旨差委，直至洞口交戰，妖王走了。又蒙斗、奎二宿救出尊師。老孫與井、角二宿並力追妖，直趕到西洋大海，又虧龍王遣子帥兵相助，所以捕獲到此審究也。」長老讚揚稱謝不已。又見那府縣正官並佐貳首領，都在那裡高燒寶燭，滿斗焚香，朝上禮拜。
少頃間，八戒發起性來，掣出戒刀，將辟塵兒頭一刀砍下，又一刀把辟暑兒頭也砍下。隨即取鋸子鋸下四隻角來。孫大聖更有主張：就教四位星官將此四隻犀角拿上界去，進貢玉帝，回繳聖旨。把自己帶來的二隻，留一隻在府堂鎮庫，以作向後免徵燈油之證；自己帶一隻去，獻靈山佛祖。四星心中大喜。即時拜別大聖，忽駕彩雲回奏而去。
府縣官留住他師徒四眾，大排素宴，遍請鄉官陪奉。一壁廂出給告示，曉諭軍民人等，下年不許點設金燈，永蠲買油大戶之役。一壁廂叫屠子宰剝，犀牛之皮硝熟燻乾，製造鎧甲；把肉普給官員人等。又一壁廂動支枉罰無礙錢糧，買民間空地，起建四星降妖之廟，又為唐僧四眾建立生祠，各各樹碑刻文，用傳千古，以為報謝。
師徒們索性寬懷領受。又被那二百四十家燈油大戶這家酬，那家請，略無虛刻。八戒遂心滿意受用，把洞裡搜來的寶物，每樣各籠些須在袖，以為各家齋筵之賞。住經個月，猶不得起身。長老吩咐：「悟空，將餘剩的寶物盡送慈雲寺僧，以為酬禮。瞞著那些大戶人家，天不明走罷。恐只管貪樂，誤了取經，惹佛祖見罪，又生災厄，深為不便。」行者隨將前件一一處分。
次日五更早起，喚八戒備馬。那獃子吃了自在酒飯，睡得夢夢乍道：「這早備馬怎的？」行者喝道：「師父教走路哩。」獃子抹抹臉道：「又是這長老沒正經。二百四十家大戶都請，才吃了有三十幾頓飽齋，怎麼又弄老豬忍餓？」長老聽言罵道：「饢糟的夯貨，莫胡說，快早起來；再若強嘴，教悟空拿金箍棒打牙。」那獃子聽見說打，慌了手腳道：「師父今番變了：常時疼我愛我，念我蠢夯護我，哥要打時，他又勸解；今日怎麼發狠轉教打麼？」行者道：「師父怪你為嘴，誤了路程。快早收拾行李，備馬，免打！」那獃子真個怕打，跳起來穿了衣服，吆喝沙僧：「快起來，打將來了。」沙僧也隨跳起，各各收拾皆完。長老搖手道：「寂寂悄悄的，不要驚動寺僧。」連忙上馬開了山門，找路而去。這一去，正所謂：
暗放玉籠飛彩鳳，私開金鎖走蛟龍。
畢竟不知天明時，酬謝之家端的如何，且聽下回分解。
English
Three Monks Give Great Battle on Green Dragon Mountain; Four Stars Join Hands to Catch the Rhinoceros Fiends
Now the Great Sage Sun, taking his two brothers with him, rolled on the wind, rode the cloud toward the northeast quarter, and in an instant reached the mouth of the Cave of Dark Mystery on Green Dragon Mountain. He pressed down the cloud head, and Bajie at once made to smash in the gate. Pilgrim said: “Wait a moment. Let me go in and see whether master is alive or dead, and then we can take them on.” Sha Monk said: “The gate is shut fast. How can we get in?” Pilgrim said: “I have powers of my own.”
Great Sage that he was, he put up his staff, pinched a spell sign, pronounced a charm, and cried: “Change!” At once he turned into a firefly, and a nimble one at that. Look at him:
Wings spread, a star of streaming light; the old saying runs, rotting grass turns to firefly.Such powers of transformation must not be slighted; of his own nature he loves to hover and stray.He flew close and hung before the stone door, where cracks at the side let the wind through.With one spring of his body he reached the shadowy court, to sound out the demons’ movements.
Flying in, he saw several oxen lying this way and that, every one bellowing like thunder in deep sleep. In the central hall there was no sign of anything. All the doors stood unlocked, and he could not tell where the three demons slept. He had just rounded the hall when he shone his light behind it and heard the sound of weeping: it was the Tang monk, chained to a pillar under the eaves of the back room, crying. Pilgrim listened secretly to what he wept over, and heard him wail:
“Ten years and more since I left Chang'an, climbing mountains, fording rivers, steeped in hardship.Happily I reached the western lands and met a lovely festival; with joy I came to Jinping and fell in with the first full moon.I did not know the false Buddha image among the lanterns—all because my fate holds calamity within it.May my worthy disciples press the pursuit with all their might; may these heroes use their full power.”
Hearing this, Pilgrim’s heart filled with joy; he spread his wings and flew close before his master. The Tang monk wiped his tears: “Ah! The sights of the west are not like ours—here it is only the first month, when the hibernating insects first stir; how can there be fireflies flying already?” Pilgrim could not contain himself and called: “Master, I have come.” The Tang monk said gladly: “Wukong, I said, how could there be fireflies in the first month? So it is you.” Pilgrim showed his true form at once: “Master, because you could not tell true from false, how many miles have been wasted, how much effort spent! I had just said they were no good ones when you bowed down, and the demon darkened the lantern light, stole the suhe butter-oil, and carried you off with the oil. I told Bajie and Sha Monk to go back and guard the monastery, and I myself followed the wind in pursuit to this place, not knowing its name. Fortunately I met the four duty officers, who brought word: the mountain is called Green Dragon Mountain, and the cave the Cave of Dark Mystery. I fought the demon until dusk before turning back, told my brothers the whole story, and we did not sleep, but came here together. I feared to fight in the depths of night, and did not know where master was, so I transformed myself and came in to find out.” The Tang monk said with joy: “Are Bajie and Sha Monk outside now?” Pilgrim said: “Outside. Just now when old Monkey looked, the demons were all asleep. Let me undo the chain, force the door, and take you out.” The Tang monk nodded his thanks.
Pilgrim used a spell for unlocking; he passed his hand over it, and the chain opened of itself. Leading his master forward, he had gone only a little way when he heard the demon king calling from his chamber in the central hall: “Little ones, shut the doors fast and beware of fire. Why is no one crying the watch and making the rounds? The clappers and bells have gone silent.” The little demons, after a day of battle, had all dropped into exhausted sleep; hearing the call, they woke, and at the sound of clappers and bells several of the armed ones went along beating a gong, walking up from the back, and ran straight into master and disciple. The little demons all shouted: “Well, monk! You have twisted off the chain—where are you going?” Pilgrim wasted no words: he drew out his staff, gave it a shake—thick as a bowl rim—and struck; where the staff fell, two died. The rest dropped their weapons and ran toward the central hall, beating on the door and crying: “Great King, ruin, ruin! The hairy-faced monk is inside killing men!” The three demons heard it, scrambled up in one heave, crying only, “Seize him, seize him.” The Tang monk’s hands and feet went weak with fright. Pilgrim, paying no more heed to his master, rolled forward swinging the staff all the way. The little demons could not hold him: he felled two or three, bowled over another two or three, broke through door after door, and came straight out, calling: “Brothers, where are you?” Bajie and Sha Monk were standing waiting, rake and staff raised, and said: “Elder brother, how went it?” Pilgrim told them the whole tale—how he had transformed himself and gone in to free master, how they had been walking out when the demons took the alarm, how he had left master to his fate and fought his way out—but no more of that.
The demon king seized the Tang monk and locked him up again with the iron chain. Blades were grasped, axes brandished, lamps and torches all lit. They demanded: “How did you undo the lock, fellow? How did that monkey get in? Confess quickly and we will spare your life; otherwise you will be cut in two at a stroke.” The Tang monk, trembling, knelt in terror: “Great kings, my disciple Sun Wukong knows the seventy-two transformations. Just now he turned into a firefly and flew in to save me. Unexpectedly Your Majesties took notice, and the little kings ran into him. My disciple, not knowing good from bad, wounded two, and everyone shouted and took up arms and lit fires; then he could no longer heed me, and made his way out.” The three demon kings laughed aloud: “A good thing we were alarmed in time—he did not get away.” They ordered the little ones to shut the front and back doors tight, and kept a strict silence.
Sha Monk said: “They shut the doors and say nothing—they must be doing some secret harm to our master. Let us set to work.” Pilgrim said: “Right. Let us break down the gate quickly.” The Idiot, showing off his powers, raised the rake and smashed away with all his strength, beating the stone gate to pieces, then roared his abuse: “Oil-thieving fiends! Bring out my master at once!” The little demons inside tumbled head over heels as they rushed in to report: “Great King, ruin, ruin! The monk has broken down the front gate!” The three demon kings were sorely vexed: “The fellow is past all insolence.” They ordered their armor brought, buckled it on, took up their weapons, led the little demons out the gate, and moved to meet the enemy. It was about the third watch, and the moon shone in mid-sky bright as day. They came out and fell to swinging weapons without another word. Here Pilgrim took the battle-axe, Bajie the great sword, Sha Monk the great club. That fight was a good one:
Three monks in company, staff, club, and rake—three demon kings with doubled boldness.Battle-axe, steel blade, knotted rattan; nothing to be heard but rushing wind and whirling dust.In the first few rounds a mist of fury spouted; next they soared aloft, scattering rosy clouds.The mace-rake’s art rolled with the man; the iron staff’s heroism was more to praise still.The demon-quelling precious staff is seldom seen on earth, yet the fiends’ stubborn hearts would yield to none of them.The axe blade gleamed, its steel collar sharp; the rattan shaft was gnarled, a body all of knots.The great sword flashed bright as a door panel, yet the monks’ powers outmatched it.On this side they struck with all their might for their master’s life; on that side they would not loose the Tang monk, smiting at his very face.Axe chopped and staff parried, contesting the victory; rake swung and blade hacked, crossing blow for blow.The knotted rattan against the demon-quelling staff turned and tumbled, each flaunting its splendor.
The three monks and the three demons dueled a long while without a decision. Then the Great King Who Banishes Cold shouted a call: “Little ones, up and at them!” All the fiends came together with weapons in hand, and soon had Bajie tripped to the ground; several water-buffalo fiends seized him by turns and dragged him into the cave and bound him. Sha Monk, seeing Bajie lost, heard the herd of oxen give a great shout; he whirled the precious staff, feinted a pass at the Great King Who Banishes Dust, and made to flee, but the fiends came swarming again; he staggered one lurching step, could not struggle up in time, and was likewise taken and bound. Pilgrim felt things going hard; he somersaulted up on his cloud and escaped. Then Bajie and Sha Monk were dragged before the Tang monk, who wept at the sight of them: “Poor souls—you too have fallen into their cruel hands. Where is Wukong?” Sha Monk said: “When elder brother saw us taken, he went off.” The Tang monk said: “Since he has gone, he must have gone somewhere to seek help. But who knows what day we shall escape this net?” Master and disciples sat in gloom and sorrow—but no more of that.
Now Pilgrim rode his somersault cloud back to the Compassionate Clouds Monastery. The monks came out to meet him and asked: “Master Tang, can he be saved?” Pilgrim said: “Hard to save, hard to save. That demon’s powers are vast. My brothers and I fought their three a long time, but they called up their little demons and took Bajie first, then Sha Monk; old Monkey barely escaped.” The monks said in fear: “Gracious sir, even one who rides the clouds and mists cannot take them—we fear the elder teacher has been done to death.” Pilgrim said: “No matter, no matter. My master has the monastery guardians, the sky-going protectors, and the Six Dings and Six Jias guarding him in secret, and he has eaten the Herb-of-Return elixir besides; his life will not be hurt. But that demon is strong. Look well after the horse and the luggage, while old Monkey goes up to Heaven to fetch rescuers.” The monks said faintly: “Gracious sir, you can go up to Heaven too?” Pilgrim laughed: “The Heavenly Palace was my old home. In those days I was the Great Sage Equal to Heaven, and because I threw the Peach Banquet into disorder the Buddha received me and subdued me. Now there is nothing for it but to guard the Tang monk and fetch the scriptures, working off my crimes with merit, upholding the right and casting out the wicked along the road. That my master should meet this calamity is his allotted share—but you would not know it.” At these words the monks bowed again and knocked their heads. Pilgrim walked out the gate, gave a whistle, and vanished on the spot.
In no time the Great Sage was at the West Heaven Gate. There he found the Gold Star of Venus talking with the Heavenly King Virudhaka and the four great numinous officers Yin, Zhu, Tao, and Xu. Seeing Pilgrim come, they hurried to salute him: “Where away, Great Sage?” Pilgrim said: “I was guarding the Tang monk on his way, and we reached Mintian County, Jinping Prefecture, on the eastern border of the land of India. The monks of the Compassionate Clouds Monastery there kept my master to enjoy the Lantern Festival. When we came to the Golden Lantern Bridge there were three golden lanterns, burning suhe butter-oil worth more than fifty thousand taels of silver, and every year the Buddhas were said to descend in omen and enjoy them. As we watched, three Buddha images did in truth descend. My master, not knowing good from bad, went onto the bridge and bowed. I said they were no good ones, but before the words were out they had darkened the lantern light and swept off the oil and my master together on one wind. I pursued on the wind until daybreak and reached a mountain, where fortunately the four duty officers brought word: the mountain is Green Dragon Mountain, and in it is the Cave of Dark Mystery; in the cave are three fiends named the Great King Who Banishes Cold, the Great King Who Banishes Heat, and the Great King Who Banishes Dust. Old Monkey went up to their gate at once to demand my master and fought them a round without winning. Then I transformed myself and went inside, saw my master chained but unharmed, undid the chain and was leading him out, but they took the alarm and I escaped. Afterward I fought bitterly alongside Bajie and Sha Monk, and the fiends seized and bound those two as well. For this reason I have come specially to open the matter to the Jade Emperor, to look into their origins and request a general to subdue them.” The Gold Star laughed coldly: “Great Sage, since you crossed weapons with the fiends, could you not see what they were?” Pilgrim said: “I knew them, I knew them—a pack of ox spirits. But their powers are great, and I could not subdue them in haste.” The Gold Star said: “They are the spirits of three rhinoceroses. Because they bear the images of the heavens in their forms, they cultivated year after year to enlightenment and became true, and can ride the clouds and tread the mists. The rhinoceros is a creature of the utmost cleanliness, forever displeased with its own shadowed body, always wanting to go into the water and bathe. Their kinds are many: there is the si rhino, the xiong rhino, the gu rhino, the ban rhino, and again the humao rhino, the Duoluo rhino, and the rhino patterned with flowers reaching to heaven. All have one horn-pore sprouting three hairs and a pair of horns; they walk amid rivers and seas and can open a channel through the water. Your Banishes-Cold, Banishes-Heat, and Banishes-Dust are those whose horns bear marks of nobility, and so they took their names from these and call themselves great kings. If you would take them, only the four Wood-constellation stars can do it—they bow the moment they meet.” Pilgrim hastily saluted and asked: “Which four Wood-constellation stars? I beg you, Elder Changgeng, tell me plainly, tell me plainly.” The Gold Star laughed: “Those stars lie outside the Dipper-Ox Palace, spread over heaven and earth. Go present your memorial to the Jade Emperor, and all will be made clear.” Pilgrim folded his hands in thanks and went straight in through the heaven gate.
In a moment he stood below the Hall of Complete Illumination, where he first saw the four great celestial masters Ge, Qiu, Zhang, and Xu. The masters asked: “Where are you bound?” Pilgrim said: “I lately came to Jinping Prefecture, and because my master let his meditative nature slip and went lantern-watching on the night of the first full moon, a demon carried him off. Old Monkey cannot subdue it, and has come specially to lay the matter before the Jade Emperor and ask for rescue.” The four celestial masters led Pilgrim at once to the Hall of Divine Mists and presented the memorial; when all had paid their respects they told the whole affair. The Jade Emperor decreed: “Which host of heavenly soldiers shall be sent to his aid?” Pilgrim memorialized: “Old Monkey had just reached the West Heaven Gate when I met the Gold Star, who said those fiends are rhinoceroses become spirits, and only the four Wood-constellation stars can subdue them.” The Jade Emperor thereupon dispatched the celestial master Xu to go with Pilgrim to the Dipper-Ox Palace and muster the four Wood-constellation stars to descend and quell them.
When they came outside the palace, the twenty-eight constellation stars were already there to meet them. The celestial master said: “I bear the sacred decree: muster the four Wood-constellation stars to descend with the Great Sage Sun and quell the fiends.” At once there stepped forward the Wood-Jiao of the Horn, the Wood-Xie of the Dipper, the Wood-Wolf of the Casket, and the Wood-Han of the Well, calling out: “Great Sage Sun, where would you muster us to quell fiends?” Pilgrim laughed: “So it is you. That old Changgeng kept it dark, and I could not make out his meaning. Had he said at once, the four Wood stars of the twenty-eight constellations, old Monkey would have come straight to invite you—why trouble over a decree?” The four Wood stars said: “Great Sage, what talk is that? Without a decree, who of us would dare leave his post? Where exactly? Make haste and let us go.” Pilgrim said: “At Green Dragon Mountain in the northeast quarter of Jinping Prefecture, in the Cave of Dark Mystery—rhinoceroses become spirits.” The Wood-Xie of the Dipper, the Wood-Wolf of the Casket, and the Wood-Jiao of the Horn said: “If they are truly rhinoceroses become spirits, you need none of us—only the Well star will do; he can climb mountains to eat tigers and dive into the sea to seize rhinoceroses.” Pilgrim said: “These rhinoceroses are not rhinoceroses that gaze at the moon; they have won the Way by cultivation, each with a span of a thousand years. It would take all four of you going together—and no shirking. If one of you alone could not hold one of them, would that not make more trouble?” The celestial master said: “What talk is this? The decree names the four of you—how can you not go? Be off and fly at once. I return to render the decree.” The celestial master then took leave of Pilgrim and went.
The four Wood stars said: “Great Sage, no hesitation. You go first and pick a fight, draw them out, and we will move in behind.” Pilgrim went up close and shouted abuse: “Oil-thieving fiends! Return my master to me.” The gate, which Bajie had smashed, had been stopped up by the little fiends with a few planks. Hearing the curses, they rushed inside to report: “Great King, the monk Sun is outside bawling abuse.” The One Who Banishes Dust said: “He fled the field—why come again this same day? I suppose he has fetched some rescuers from somewhere.” Banishes Cold and Banishes Heat said: “What rescue troops do we fear? Bring our armor quickly. Little ones, all of you must circle him with care and let him not escape.” That pack of fiends, not knowing death from life, took up spears and blades, one and all, waved banners, beat drums, and came out of the cave, shouting at Pilgrim: “You monkey that fears no beating—here again!” Nothing stung Pilgrim more than that word “monkey”; he ground his teeth in fury and raised the iron staff to strike. The three demon kings wheeled their little fiends into a circling ring and enclosed Pilgrim in the middle. On that side the four Wood-constellation stars, each swinging his weapon, called: “Accursed beasts! Stand off!” The three demon kings, seeing those four stars, were afraid by nature, all crying: “Ruin, ruin—he has gone and found our tamer! Little ones, every man for his life, run!” There was nothing to be heard but whistling and howling, panting and bellowing, as all the little fiends showed their true forms—those wild-ox, water-buffalo, and yellow-ox spirits—and fled helter-skelter over the mountain. The three demon kings too showed their true shapes, dropped to their hands on four hooves apiece, and bolted off like iron cannon toward the northeast. The Great Sage led the Wood-Han of the Well and the Wood-Jiao of the Horn in hot pursuit, easing not a whit. Only the Wood-Xie of the Dipper and the Wood-Wolf of the Casket, in the hollows east of the mountain, on its crests, in its ravines and its valleys, killed or took alive the ox fiends and swept them all clean. Then they went into the Cave of Dark Mystery and freed the Tang monk, Bajie, and Sha Monk.
Sha Monk recognized the two stars and bowed with them in thanks, asking: “How have you two come here to save us?” The two stars said: “It was the Great Sage Sun who memorialized the Jade Emperor and obtained the decree to muster us to take the fiends and rescue you.” The Tang monk again shed tears: “Why has my disciple Wukong not come in?” The two stars said: “Those three old fiends are three rhinoceroses; at the sight of us they each looked to his own life and fled toward the northeast quarter. The Great Sage Sun led the Wood-Han of the Well and the Wood-Jiao of the Horn in pursuit. We two stars swept up the herd of oxen to this place, and have come specially to free the holy monk.” The Tang monk bowed his head to the ground again in thanks, and bowed once more toward Heaven. Bajie raised him up: “Master, too much courtesy means deceit—no need to keep on bowing. Officers of the four stars: yours is first the sacred decree of the Jade Emperor, and second our elder brother’s favor. Now that the pack of fiends is swept away, we still do not know how the old fiends are to be subdued. Let us gather up some of their valuables and carry them out, overturn this cave to cut off the root, and go back to the monastery to wait for elder brother.” The Wood-Wolf of the Casket said: “Marshal Tianpeng speaks reason. You and the Curtain-Raising General guard your master back to the monastery to rest, while we return to the northeast quarter to meet the enemy.” Bajie said: “Right, right. You two must join in the hunt and root them out utterly before you return with your report.” The two star officers at once set off in pursuit.
Bajie and Sha Monk searched out a whole stone’s weight of the treasures and precious things in the cave (corals, agates, pearls, amber, jade pendants, precious stones, fine jade, good gold) and carried them outside. They begged master to sit on the crag of the mountain, then went back in and set the fire going, burning the whole cave to ashes. Only then did they lead the Tang monk to find the road back to the Compassionate Clouds Monastery in Jinping. And the poem says:
The scripture says, “When peace reaches its height, misfortune is born again”; that blessings meet with bane is no fable.To love the gazing at flower lanterns threw the meditative nature into disorder; to delight in roaming lovely scenes thinned the mind set on the Way.The great elixir, from of old, should be guarded long; once lost, the loss at the last is sure.Shut tight and bound fast, do not wander loose; a moment’s slack, and all goes awry.
To say no more of how the three returned with their lives to the monastery: the two star officers, the Wood-Xie of the Dipper and the Wood-Wolf of the Casket, rode their clouds straight toward the northeast quarter after the fiends, and in mid-air they searched and saw nothing. On until the Western Ocean, they descried from afar the Great Sage Sun shouting on the sea. The two pressed down their clouds: “Great Sage, where have the fiends gone?” Pilgrim said with venom: “Why did you two not come in pursuit and take them? And now you come blundering up and asking questions?” The Wood-Xie of the Dipper said: “I saw the Great Sage with the Well and Horn stars beating the fiends and giving chase, and judged you certain to take them. We two swept up the pack of spirits, went into the Cave of Dark Mystery, and brought out your master and brother; we searched the mountain, burned the cave, entrusted your master to your two brothers, and led him back to the Compassionate Clouds Monastery in the prefecture city. When for a long while we saw no sign of your return, we came on after you.” Hearing this, Pilgrim’s wrath turned to joy and thanks: “So you have done good work—much obliged, much obliged. But those three demons, when I chased them here, dived into the sea. The Well and Horn stars are in hot pursuit, and old Monkey was told to block the shore. Since you two are here, hold the shore, and let old Monkey go down after them.”
Great Sage that he was, he swung his staff, pinched a spell sign, clove a path through the water, and went straight down into the depths of the waves, where he saw the three demons beneath the sea locked in a life-and-death struggle with the Wood-Han of the Well and the Wood-Jiao of the Horn. He leaped close and shouted: “Old Monkey is here!” The fiends, hard pressed by the two star officers and caught unready, were in direst straits; hearing Pilgrim’s cry, they abandoned all thought of life, whirled about, and flew for the heart of the sea. The horns on their heads are wondrous at parting the water; with a rush of spray they burst open a shining road. Behind them the two star officers and the Great Sage Sun pressed the chase with all their strength.
Now in the Western Sea there was a yaksha who probed the deeps and a shell-armored soldier who patrolled them; from afar they saw the rhinoceroses parting the waters, and knew the Great Sage Sun and the two heavenly stars. They hurried to the crystal palace and reported in a flurry to the Dragon King: “Great King, three rhinoceroses, driven here by the Great Sage Equal to Heaven and two heavenly stars!” The old Dragon King Aoshun heard and at once summoned the prince Mo’ang: “Muster the sea soldiery quickly. It must be the rhinoceros fiends Banishes-Cold, Banishes-Heat, and Banishes-Dust, who have crossed Sun Pilgrim; now that they have reached the sea, draw your blades to help, quick, quick!” Ao Mo’ang took the order and mustered his troops on the spot. In an instant the turtles, soft-shells, great terrapins, and alligators, the carp, bream, perch, and tench, and the shrimp soldiers and crab pikemen, each with spear or blade, raised a shout as one and burst out of the crystal palace to bar the rhinoceros fiends’ way. The rhinoceros fiends could not advance; falling back in haste, they found the Well and Horn stars and the Great Sage barring that way too. In panic they lost one another, each fleeing for his life, scattering every way—and the One Who Banishes Dust was ringed round by the old Dragon King at the head of his troops. The Great Sage Sun saw it and his heart leaped: “Gently, gently! Take him alive, not dead!” Mo’ang took the order; his troops swarmed forward, threw the One Who Banishes Dust on his back, ran an iron hook through his nose, and trussed him hoof to hoof.
The old Dragon King then passed the word to split the force and chase the other two, to help the two star officers take them. At once the young Dragon King led his host forward, and they saw the Wood-Han of the Well in his true form, holding down the One Who Banishes Cold and gnawing at him, great bite after small. Mo’ang called out: “Well star, Well star, do not bite him to death—the Great Sage Sun wants him alive, not dead!” He had hardly shouted a few times before the star had already bitten through the fiend’s neck.
Mo’ang ordered the shrimp soldiers and crab pikemen to carry the dead rhinoceros back to the crystal palace, and pressed on in pursuit with the Wood-Han of the Well. They saw the Wood-Jiao of the Horn driving the One Who Banishes Heat back before him, right into the Well star. Mo’ang led turtles, soft-shells, terrapins, and alligators, flung out a winnowing-fan array and closed it round. The fiend cried only: “Spare me, spare me!” The Wood-Han of the Well came close, seized him by the ear, wrenched his blade from him, and called: “We will not kill you, we will not kill you—you go to the Great Sage Sun for judgment.”
They then grounded their arms, returned to outside the crystal palace, and reported: “All are taken.” Pilgrim saw one lying headless on the ground, dripping blood, and one pushed down kneeling by the Wood-Han of the Well, who held him by the ear. He came close, looked carefully, and said: “That head was not taken by any weapon.” Mo’ang laughed: “If I had not shouted so hard, the Well star would have eaten the whole body.” Pilgrim said: “Since it is so, so be it. Bring a saw; saw off these two horns and strip the hide to carry away. As for the rhinoceros flesh, let it stay for the worthy father and son, the Dragon Kings, to feast on.” Then he had a ring put through the One Who Banishes Dust’s nose and the Wood-Jiao of the Horn lead him, and a ring through the One Who Banishes Heat’s nose and the Wood-Han of the Well lead him: “Carry them up to Jinping Prefecture before the prefect, and let the whole matter be examined—he shall answer for years of feigning Buddha and oppressing the people; then the execution.”
All obeyed; they took leave of the Dragon King father and son and came out of the Western Sea, leading the rhinoceroses, joined by the Casket and Dipper stars, riding cloud and mist straight back to Jinping Prefecture. Pilgrim, treading the auspicious light, called out from mid-air: “Prefect of Jinping, all your deputy officers and clerks, and all soldiers and people within and without the city walls, hear me: I am the holy monk sent from the Tang of the Eastern Land to the Western Heaven for the scriptures. The ones your prefecture and county have year after year honored with the golden lanterns, pretending the Buddhas descend in omen—these are the rhinoceros fiends. As we passed this way, watching the lanterns on the night of the first full moon, we saw the fiends carry off the lantern oil and my master together; it was I who invited the heavenly gods to take them. Now the mountain cave is swept clean and the fiends rooted out, and they can work no more harm. From now on your prefecture and county must offer the golden lanterns no more, toiling the people and wasting their wealth.”
In the Compassionate Clouds Monastery, Bajie and Sha Monk had just seen the Tang monk through the mountain gate when they heard Pilgrim’s voice in mid-air; leaving master on the spot, dropping the load, they whipped up wind and cloud into the sky and asked Pilgrim about the quelling of the demons. Pilgrim said: “One was bitten to death by the Well star—his horns are sawn and his hide stripped and brought along; two are taken alive here.” Bajie said: “Let us roll these two straight down into the city, that the officials and people may see and know we are saints and gods. The four star officers may as well gather in their clouds and come down to earth with us to the prefect’s hall, and let the execution be done there. The facts are proved and the crimes deserve it—what more is there to say?” The four stars said: “Marshal Tianpeng has learned of late to know right and read the law—bravo.” Bajie said: “A few years as a monk, and one picks up a little of it.” The gods indeed rolled the rhinoceroses down, and in a knot of bright clouds came to rest above the prefect’s hall. The officials of prefecture and county, and the people within and without the city, all set out incense tables, every household bowing to the heavenly gods.
In a little while the monks of the Compassionate Clouds Monastery brought the elder into the prefect’s gate by sedan chair, and meeting Pilgrim, the word “thanks” never left his lips: “We are much obliged to the star officers of the upper heavens for saving us. Missing our worthy disciples, we were racked with worry; today you return in triumph. But where were the fiends driven to, that they were caught at last?” Pilgrim said: “Since I parted from you the other day, old Monkey went up to Heaven to inquire, and thanks to the Gold Star of Venus, who knew the fiends for rhinoceroses and pointed me to the four Wood-constellation stars, I memorialized the Jade Emperor, and by his decree was sent down to give battle at the cave mouth; the demon kings fled. Then the Dipper and Casket stars freed you, reverend teacher. Old Monkey and the Well and Horn stars joined forces in the chase, straight to the Western Ocean, where the Dragon King sent his son at the head of troops to help—so they were taken and brought here for judgment.” The elder praised and thanked him without end. And there were the proper officers of prefecture and county with their deputies and chiefs, all burning precious candles high and heaping censers with incense, bowing toward Heaven.
In a moment Bajie’s temper rose; he drew the precept knife and cut off the head of the One Who Banishes Dust with one stroke, and with another stroke cut off the head of the One Who Banishes Heat. Then he took the saw and sawed off the four horns. The Great Sage Sun had his own plan: he had the four star officers carry those four rhinoceros horns up to Heaven and present them as tribute to the Jade Emperor, closing out the sacred decree. Of the two he himself had brought along, one he left in the prefect’s hall to guard the treasury, as proof that the lantern-oil levy was ended forever; one he kept to carry and offer to the Buddha at Vulture Peak. The four stars were overjoyed, took leave of the Great Sage on the spot, and whirled away on bright clouds to render their report.
The officials of prefecture and county pressed the four travelers to stay and laid out a great vegetarian banquet, inviting the country gentlemen to attend them. On one side they issued proclamations, informing soldiers and people that in the year to come no golden lanterns were to be set up, and the burden on the oil-providing great households was remitted forever. On another side they called in butchers to slaughter and strip the rhinoceroses; the hides were tawed with saltpeter, smoked dry, and made into armor, and the meat was dealt out to officials and people alike. On yet another side they drew on fine monies and grain from fines that burdened no one, bought vacant land from the people, and raised a temple to the four stars who quelled the fiends, and a shrine in life to the Tang monk and his three disciples, each with a stone tablet and engraved inscription to hand down through a thousand ages, in thanks.
The master and his disciples took it all in good grace. And the two hundred forty great households who had provided the lantern oil—this house feasting them, that house inviting them—left them not an idle moment. Bajie ate and drank to his heart’s content, and slipped a little of each kind of treasure found in the cave into his sleeve, to bestow as tokens at each household’s table. They stayed a full month and still could not get away. The elder gave orders: “Wukong, give the treasures that remain to the monks of the Compassionate Clouds Monastery as thanks. Without letting those great households know, let us be off before dawn. If we go on reveling we shall delay the fetching of the scriptures, offend the Buddha, and bring new calamities on ourselves—most inconvenient.” Pilgrim disposed of each item accordingly.
The next day they rose at the fifth watch and called Bajie to saddle the horse. The Idiot, grown soft on carefree food and wine, was sleeping half in dream: “Saddle the horse at this hour, why?” Pilgrim barked: “Master says we march.” The Idiot rubbed his face: “There goes that elder again, never serious. Two hundred forty great households all inviting, and we have eaten but thirty-odd full feasts—why must this old pig go hungry again?” The elder heard and cursed: “You greasy blockhead, no nonsense—up at once! Give me any more of your mouth, and I will have Wukong knock your teeth out with the gold-banded staff.” At the word “beating” the Idiot panicked: “Master, you have changed: always you doted on me, loved me, called me a dolt and shielded me; when elder brother meant to strike, you pleaded for me. Why so fierce today, and telling him to beat me?” Pilgrim said: “Master is angry at you for your belly, that has held up the journey. Pack the luggage quickly, saddle the horse, and save yourself a beating!” Truly afraid, the Idiot sprang up, dressed, and bawled to Sha Monk: “Get up quick—the beating is coming!” Sha Monk jumped up too, and all was packed and ready. The elder waved his hands: “Softly, softly—do not wake the monks.” They mounted at once, opened the mountain gate, and took the road away. And this was truly:
The jade cage opened in secret, and the phoenix of bright colors flew; the golden lock slipped quietly, and the flood dragon walked free.
But what, when day broke, became of the households that wished to thank them? Listen to the next chapter to find out.
Chapter 93
Traditional Chinese
第九十三回 給孤園問古談因 天竺國朝王遇偶
起念斷然有愛，留情必定生災。靈明何事辨三臺。行滿自歸元海。不論成仙成佛，須從個裡安排。清清淨淨絕塵埃。果正飛昇上界。
卻說寺僧天明不見了三藏師徒，都道：「不曾留得，不曾別得，不曾求告得，清清的把個活菩薩放得走了。」正說處，只見南關廂有幾個大戶來請。眾僧撲掌道：「昨晚不曾防禦，今夜都駕雲去了。」眾人齊望空拜謝。此言一講，滿城中官員人等盡皆知之。叫此大戶人家，俱治辦五牲花果，往生祠祭獻酬恩不題。
卻說唐僧四眾餐風宿水，一路平寧，行有半個多月。忽一日，見座高山。唐僧又悚懼道：「徒弟，那前面山嶺峻峭，是必小心。」行者笑道：「這邊路上將近佛地，斷乎無甚妖邪，師父放懷勿慮。」唐僧道：「徒弟，雖然佛地不遠，但前日那寺僧說，到天竺國都下有二千里，還不知是有多少路哩。」行者道：「師父，你好是又把烏巢禪師《心經》忘記了也。」三藏道：「《般若心經》是我隨身衣缽，自那烏巢禪師教後，那一日不念？那一時得忘？顛倒也念得來，怎會忘得？」行者道：「師父只是念得，不曾求那師父解得。」三藏說：「猴頭，怎又說我不曾解得？你解得麼？」行者道：「我解得，我解得。」自此，三藏、行者再不作聲。旁邊笑倒一個八戒，喜壞一個沙僧，說道：「嘴巴，替我一般的做妖精出身，又不是那裡禪和子聽過講經，那裡應佛僧也曾見過說法。弄虛頭，找架子，說甚麼『曉得』、『解得』。怎麼就不作聲？聽講，請解。」沙僧說：「二哥，你也信他？大哥扯長話，哄師父走路。他曉得弄棒罷了，他那裡曉得講經？」三藏道：「悟能、悟淨，休要亂說。悟空解得是無言語文字，乃是真解。」
他師徒們正說話間，卻倒也走過許多路程，離了幾個山岡，路旁早見一座大寺。三藏道：「悟空，前面是座寺啊。你看那寺，倒也：
不小不大，卻也是琉璃碧瓦；半新半舊，卻也是八字紅牆。隱隱見蒼松偃蓋，也不知是幾千百年間故物到於今；潺潺聽流水鳴絃，也不道是那朝代時分開山留得在。山門上，大書著『布金禪寺』；懸匾上，留題著『上古遺跡』。」
行者看得是「布金禪寺」，八戒也道是「布金禪寺」。三藏在馬上沉思道：「『布金』……『布金』……這莫不是舍衛國界了麼？」八戒道：「師父，奇啊！我跟師父幾年，再不曾見識得路，今日也識得路了？」三藏說道：「不是。我常看經誦典，說是佛在舍衛城祗樹給孤園。這園說是給孤獨長者問太子買了，請佛講經。太子說：『我這園不賣，他若要買我的時，除非黃金滿布園地。』給孤獨長者聽說，隨以黃金為磚，布滿園地，才買得太子祗園，才請得世尊說法。我想這布金寺莫非就是這個故事？」八戒笑道：「造化，若是就是這個故事，我們也去摸他塊把磚兒送人。」大家又笑了一會，三藏才下得馬來。
進得山門，只見山門下挑擔的，背包的，推車的，整車坐下：也有睡的去睡，講的去講。忽見他們師徒四眾，俊的又俊，醜的又醜，大家有些害怕，卻也就讓開些路兒。三藏生怕惹事，口中不住只叫：「斯文，斯文。」這時節，卻也大家收斂。轉過金剛殿後，早有一位禪僧走出，卻也威儀不俗。真是：
面如滿月光，身似菩提樹。擁錫袖飄風，芒鞋石頭路。
三藏見了問訊。那僧即忙還禮道：「師從何來？」三藏道：「弟子陳玄奘，奉東土大唐皇帝之旨，差往西天拜佛求經。路過寶方，造次奉謁，便借一宿，明日就行。」那僧道：「荒山十方常住，都可隨喜；況長老東土神僧，但得供養，幸甚。」三藏謝了，隨即喚他三人同行。過了迴廊香積，徑入方丈。相見禮畢，分賓主坐定。行者三人，亦垂手坐了。
話說這時寺中聽說到了東土大唐取經僧人，寺中若大若小，不問長住、掛榻、長老、行童，一一都來參見。茶罷，擺上齋供。這時長老還正開齋念偈，八戒早是要緊，饅頭、素食、粉湯，一攪直下。這時方丈卻也人多，有知識的，讚說三藏威儀；好耍子的，都看八戒吃飯。卻說沙僧眼溜，看見頭底，暗把八戒捏了一把，說道：「斯文。」八戒著忙，急的叫將起來，說道：「斯文斯文，肚裡空空。」沙僧笑道：「二哥，你不曉的。天下多少斯文，若論起肚子裡來，正替你我一般哩。」八戒方才肯住。三藏念了結齋，左右徹了席面，三藏稱謝。
寺僧問起東土來因，三藏說到古跡，才問布金寺名之由。那僧答曰：「這寺原是舍衛國給孤獨園寺，又名祇園。因是給孤獨長者請佛講經，金磚布地，又易今名。我這寺一望之前，乃是舍衛國。那時給孤獨長者正在舍衛國居住，我荒山原是長者之祗園，因此遂名給孤布金寺。寺後邊還有祗園基址。近年間，若遇時雨滂沱，還淋出金銀珠兒。有造化的，每每拾著。」三藏道：「話不虛傳果是真。」又問道：「才進寶山，見門下兩廊有許多騾馬車擔的行商，為何在此歇宿？」眾僧道：「我這山喚做百腳山。先年且是太平，近因天氣循環，不知怎的，生幾個蜈蚣精，常在路下傷人；雖不至於傷命，其實人不敢走。山下有一座關，喚做雞鳴關。但到雞鳴之時，才敢過去。那些客人因到晚了，惟恐不便，權借荒山一宿，等雞鳴後便行。」三藏道：「我們也等雞鳴後去罷。」師徒們正說處，又見拿上齋來，卻與唐僧等吃畢。
此時上弦月皎。三藏與行者步月閑行，又見個道人來報道：「我們老師爺要見見中華人物。」三藏急轉身，見一個老和尚，手持竹杖，向前作禮道：「此位就是中華來的師父？」三藏答禮道：「不敢。」老僧稱讚不已，因問：「老師高壽？」三藏道：「虛度四十五年矣。敢問老院主尊壽？」老僧笑道：「比老師痴長一花甲也。」行者道：「今年是一百零五歲了。你看我有多少年紀？」老僧道：「師家貌古神清，況月夜眼花，急看不出來。」敘了一會，又向後廊看看。三藏道：「才說給孤園基址，果在何處？」老僧道：「後門外就是。──快教開門。」但見是一塊空地，還有些碎石疊的牆腳。三藏合掌嘆曰：
「憶昔檀那須達多，曾將金寶濟貧痾。祗園千古留名在，長者何方伴覺羅？」
他都玩著月，緩緩而行。行近後門外，至臺上，又坐了一坐，忽聞得有啼哭之聲。三藏靜心誠聽，哭的是爺娘不知苦痛之言。他就感觸心酸，不覺淚墮，回問眾僧道：「是甚人在何處悲切？」老僧見問，即命眾僧先回去煎茶。見無人，方才對唐僧、行者下拜。三藏攙起道：「老院主，為何行此禮？」老僧道：「弟子年歲百餘，略通人事，每於禪靜之間，也曾見過幾番景象。若老爺師徒，弟子聊知一二，與他人不同。若言悲切之事，非這位師家明辨不得。」行者道：「你且說，是甚事？」老僧道：「舊年今日，弟子正明性月之時，忽聞一陣風響，就有悲怨之聲。弟子下榻，到祗園基上看處，乃是一個美貌端正之女。我問他：『你是誰家女子？為甚到於此地？』那女子道：『我是天竺國國王的公主，因為月下觀花，被風刮來的。』我將他鎖在一間敝空房裡，將那房砌作個監房模樣，門上止留一小孔，僅遞得碗過。當日與眾僧傳道：『是個妖邪，被我綑了。』但我僧家乃慈悲之人，不肯傷他性命。每日與他兩頓粗茶粗飯，吃著度命。那女子也聰明，即解吾意。恐為眾僧點污，就裝風作怪，尿裡眠，屎裡臥。白日家說胡話，呆呆鄧鄧的；到夜靜處，卻思量父母啼哭。我幾番家進城來去打探公主之事，全然無損。故此堅收緊鎖，更不放出。今幸老師來國，萬望到了國中，廣施法力，辨明辨明：一則救拔良善，二則昭顯神通也。」三藏與行者聽罷，切切在心。
正說處，只見兩個小和尚請吃茶安置，遂而回去。八戒與沙僧在方丈中，突突噥噥的道：「明日要雞鳴走路，此時還不來睡。」行者道：「獃子又說甚麼？」八戒道：「睡了罷，這等夜深，還看甚麼景致？」因此，老僧散去，唐僧就寢。正是那：
人靜月沉花夢悄，暖風微透壁窗紗。銅壺點點看三汲，銀漢明明照九華。
當夜睡還未久，即聽雞鳴。那前邊行商烘烘皆起，引燈造飯。這長老也喚醒八戒、沙僧，扣馬收拾，行者叫點燈來。那寺僧已先起來，安排茶湯點心，在後候敬。八戒歡喜，吃了一盤饝饝，把行李、馬匹牽出。三藏、行者對眾辭謝。老僧又向行者道：「悲切之事，在心，在心。」行者笑道：「謹領，謹領。我到城中，自能聆音而察理，見貌而辨色也。」那夥行商哄哄嚷嚷的，也一同上了大路。將有寅時，過了雞鳴關。至巳時，方見城垣。真是鐵甕金城，神洲天府。那城：
虎踞龍蟠形勢高，鳳樓麟閣彩光搖。御溝流水如環帶，福地依山插錦標。曉日旌旗明輦路，春風簫鼓遍溪橋。國王有道衣冠勝，五穀豐登顯俊豪。
當日入於東市街，眾商各投旅店。他師徒們進城，正走處，有一個會同館驛，三藏等徑入驛內。那驛內管事的即報驛丞道：「外面有四個異樣的和尚，牽一匹白馬進來了。」驛丞聽說有馬，就知是官差的，出廳迎迓。三藏施禮道：「貧僧是東土唐朝欽差靈山大雷音見佛求經的，隨身有關文，入朝照驗。借大人高衙一歇，事畢就行。」驛丞答禮道：「此衙門原設待使客之處，理當款迓。請進，請進。」三藏喜悅，教徒弟們都來相見。那驛丞看見嘴臉醜陋，暗自心驚，不知是人是鬼，戰兢兢的，只得看茶擺齋。三藏見他驚怕，道：「大人勿驚，我等三個徒弟，相貌雖醜，心地俱良。俗謂『面惡人善』，何以懼為？」
驛丞聞言，方才定了心性，問道：「國師，唐朝在於何方？」三藏道：「在南贍部洲中華之地。」又問：「幾時離家？」三藏道：「貞觀十三年，今已歷過十四載，苦經了些萬水千山，方到此處。」驛丞道：「神僧，神僧！」三藏問道：「上國天年幾何？」驛丞道：「我敝處乃大天竺國，自太祖、太宗傳到今，已五百餘年。現在位的爺爺，愛山水花卉，號做怡宗皇帝，改元靖宴，今已二十八年了。」三藏道：「今日貧僧要去見駕倒換關文，不知可得遇朝？」驛丞道：「好，好，正好。近因國王的公主娘娘年登二十青春，正在十字街頭高結綵樓，拋打繡毬，撞天婚招駙馬。今日正當熱鬧之際，想我國王爺爺還未退朝，若欲倒換關文，趁此時好去。」三藏欣然要走，只見擺上齋來，遂與驛丞、行者等吃了。
時已過午。三藏道：「我好去了。」行者道：「我保師父去。」八戒道：「我去。」沙僧道：「二哥罷麼，你的嘴臉不見怎的，莫到朝門外裝胖。還教大哥去。」三藏道：「悟淨說得好，獃子粗夯，悟空還有些細膩。」那獃子掬著嘴道：「除了師父，我三個的嘴臉也差不多兒。」三藏卻穿了袈裟，行者拿了引袋同去。只見街坊上士農工商、文人墨客、愚夫俗子，齊咳咳都道：「看拋繡毬去也。」三藏立於道傍，對行者道：「他這裡人物衣冠、宮室器用、言語談吐，也與我大唐一般。我想著我俗家先母也是拋打繡毬，遇舊姻緣，結了夫婦。此處亦有此等風俗。」行者道：「我們也去看看，如何？」三藏道：「不可，不可。你我服色不便，恐有嫌疑。」行者道：「師父，你忘了那給孤布金寺老僧之言？一則去看彩樓，二則去辨真假。似這般忙忙的，那皇帝必聽公主之喜報，那裡視朝理事？且去去來。」三藏聽說，真與行者相隨，見各項人等俱在那裡看打繡毬。呀！那知此去卻是：
漁翁拋下鉤和線，從今釣出是非來。
話表那個天竺國王，因愛山水花卉，前年帶后妃公主在御花園，月夜賞玩，惹動一個妖邪，把真公主攝去，他卻變做一個假公主。知得唐僧今年今月今日今時到此，他假借國家之富，搭起彩樓，欲招唐僧為偶，採取元陽真氣，以成太乙上仙。
正當午時三刻，三藏與行者雜入人叢，行近樓下，那公主才拈香焚起，祝告天地。左右有五七十胭嬌繡女，近侍的捧著繡毬。那樓八窗玲瓏，公主轉睛觀看，見唐僧來得至近，將繡毬取過來，親手拋在唐僧頭上。唐僧著了一驚，把個毘盧帽子打歪，雙手忙扶著那毬。那毬轂轆的滾在他衣袖之內。那樓上齊聲發喊道：「打著個和尚了，打著個和尚了。」噫！十字街頭，那些客商人等濟濟哄哄，都來奔搶繡毬。被行者喝一聲，把牙傞一傞，把腰躬一躬，長了有三丈高的個神威，弄出醜臉。諕得些人跌跌爬爬，不敢相近，霎時人散。行者還現了本像。
那樓上繡女宮娥並大小太監，都來對唐僧下拜道：「貴人，貴人，請入朝堂賀喜。」三藏急還禮，扶起眾人，回頭埋怨行者道：「你這猴頭，又是撮弄我也。」行者笑道：「繡毬兒打在你頭上，滾在你袖裡，干我何事？埋怨怎麼？」三藏道：「似此怎生區處？」行者道：「師父，你且放心，便入朝見駕，我回驛報與八戒、沙僧等候。若是公主不招你便罷，倒換了關文就行；如必欲招你，你對國王說：『召我徒弟來，我要吩咐他一聲。』那時召我三個入朝，我其間自能辨別真假。此是倚婚降怪之計。」唐僧無已從言，行者轉身回驛。
那長老被眾宮娥等撮擁至樓前。公主下樓，玉手相攙，同登寶輦，擺開儀從，回轉朝門。早有黃門官先奏道：「萬歲，公主娘娘攙著一個和尚，想是繡毬打著，現在午門外候旨。」那國王見說，心甚不喜，意欲趕退，又不知公主之意何如，只得含情宣入。公主與唐僧遂至金鑾殿下，正是：一對夫妻呼萬歲，兩門邪正拜千秋。禮畢，又宣至殿上，開言問道：「僧人何來，遇朕女拋毬得中？」唐僧俯伏奏道：「貧僧乃南贍部洲大唐皇帝差往西天大雷音寺拜佛求經的。因有長路關文，特來朝王倒換。路過十字街彩樓之下，不期公主娘娘拋繡毬，打在貧僧頭上。貧僧是出家異教之人，怎敢與玉葉金枝為偶？萬望赦貧僧死罪，倒換關文，打發早赴靈山，見佛求經，回我國土，永註陛下之天恩也。」國王道：「你乃東土聖僧，正是『千里姻緣使線牽』。寡人公主，今登二十歲未婚，因擇今日年月日時俱利，所以結綵樓拋毬，以求佳偶。可可的你來拋著，朕雖不喜，卻不知公主之意如何。」那公主叩頭道：「父王，常言『嫁雞逐雞，嫁犬逐犬』。女有誓願在先，結了這毬，告奏天地神明，撞天婚拋打。今日打著聖僧，即是前世之緣，遂得今生之遇，豈敢更移？願招他為駙馬。」國王方喜，即宣欽天監正臺官選擇日期。一壁廂收拾妝奩，又出旨曉諭天下。
三藏聞言，更不謝恩，只教：「放赦，放赦。」國王道：「這和尚甚不通理。朕以一國之富，招你做駙馬，為何不在此享用，念念只要取經？再若推辭，教錦衣官校推出斬了。」長老諕得魂不附體，只得戰兢兢叩頭啟奏道：「感蒙陛下天恩。但貧僧一行四眾，還有三個徒弟在外，今當領納，只是不曾吩咐得一言。萬望召他到此，倒換關文，教他早去，不誤了西來之意。」國王遂准奏道：「你徒弟在何處？」三藏道：「都在會同館驛。」隨即差官召聖僧徒弟領關文西去，留聖僧在此為駙馬。長老只得起身侍立。有詩為證：
大丹不漏要三全，苦行難成恨惡緣。道在聖傳修在己，善由人積福由天。休逞六根多貪欲，頓開一性本來原。無愛無思自清淨，管教解脫得超然。
當時差官至會同館驛，宣召唐僧徒弟不題。
卻說行者自彩樓下別了唐僧，走兩步，笑兩聲，喜喜歡歡的回驛。八戒、沙僧迎著道：「哥哥，你怎麼那般喜笑？師父如何不見？」行者道：「師父喜了。」八戒道：「還未到地頭，又不曾見佛取得經回，是何來之喜？」行者笑道：「我與師父只走至十字街彩樓之下，可可的被當朝公主拋繡毬打中了師父，師父被些宮娥、綵女、太監推擁至樓前，同公主坐輦入朝，招為駙馬，此非喜而何？」八戒聽說，跌腳搥胸道：「早知我去好來，都是那沙僧憊懶。你不阻我啊，我徑奔彩樓之下，一繡毬打著我老豬，那公主招了我，卻不美哉妙哉？俊刮標致，停當，大家造化耍子兒，何等有趣。」沙僧上前，把他臉上一抹道：「不羞，不羞，好個嘴巴骨子。三錢銀子買個老驢──自誇騎得。要是一繡毬打著你，就連夜燒退送紙也還道遲了，敢惹你這晦氣進門？」八戒道：「你這黑子不知趣。醜自醜，還有些風味。自古道：『皮肉粗糙，骨格堅強，各有一得可取。』」行者道：「獃子莫胡談，且收拾行李。但恐師父著了急，來叫我們，卻好進朝保護他。」八戒道：「哥哥又說差了。師父做了駙馬，到宮中與皇帝的女兒交歡，又不是爬山踵路，遇怪逢魔，要你保護他怎的？他那樣一把子年紀，豈不知被窩裡之事，要你去扶揝？」行者一把揪住耳朵，掄拳罵道：「你這個淫心不斷的夯貨！說那甚胡話？」
正吵鬧間，只見驛丞來報道：「聖上有旨，差官來請三位神僧。」八戒道：「端的請我們為何？」驛丞道：「老神僧幸遇公主娘娘打中繡毬，招為駙馬，故此差官來請。」行者道：「差官在那裡？教他進來。」那官看行者施禮，禮畢，不敢仰視，只管暗暗說道：「是鬼，是怪？是雷公，夜叉？」行者道：「那官兒，有話不說，為何沉吟？」那官兒慌得戰戰兢兢的雙手舉著聖旨，口裡亂道：「我公主有請會親，我主公會親有請。」八戒道：「我這裡沒刑具，不打你，你慢慢說，不要怕。」行者道：「莫成道怕你打？怕你那臉嘴。快收拾挑擔，牽馬進朝見師父，議事去也。」這正是：
路逢狹道難迴避，定教恩愛反為仇。
畢竟不知見了國王有何話說，且聽下回分解。
English
At the Garden of the Provider for the Lonely They Ask of Old Times and Speak of Causes; In the Kingdom of India They Attend the King and Meet a Match
Rouse a thought, and love is surely there; linger in feeling, and calamity must be born. Why should the spirit’s light busy itself sorting the Three Terraces? When the work is full, it returns of itself to the sea of the origin.Whether one becomes immortal or becomes Buddha, it must be arranged from within this. Clean and pure, cut off from dust; the fruit made true, one soars aloft to the upper bounds.
When day broke and the monks of the monastery found the Tang monk and his disciples gone, they all said: “We never kept him, never said farewell, never begged him to stay—we let a living bodhisattva slip clean away.” As they spoke, several great households arrived from the southern outskirts to invite them, and the monks clapped their hands: “Last night we failed to watch for it; tonight they have all ridden off on clouds.” The whole company looked up to the sky and bowed in thanks. Once this was told, every official and person in the city came to know of it, and those great households were called upon to prepare the five sacrificial animals, flowers, and fruit, and go to the living shrine to offer sacrifice and give thanks—but no more of that.
Now the Tang monk and his party fed on the wind and slept by the water, the road even and peaceful, half a month and more. Then one day they saw a high mountain ahead. The Tang monk was again seized with dread: “Disciples, those ridges ahead are steep and sharp—we must be careful.” Pilgrim laughed: “On this stretch of road we are nearing the Buddha’s land; there can be no demons or devils here. Set your mind at rest, master, and do not worry.” The Tang monk said: “Disciple, though the Buddha’s land is near, the monks at that monastery said it is two thousand li to the capital of India—how much farther still, who can say?” Pilgrim said: “Master, you seem to have forgotten the Chan Master of the Nest in the Trees and his Heart Sutra again.” Tripitaka said: “The Heart of Prajna is the robe and bowl I carry with me; since the Chan Master of the Nest in the Trees taught it to me, what day have I not recited it? What hour could I forget it? I can even recite it backwards—how could I forget it?” Pilgrim said: “Master, you can only recite it; you never asked that master to explain it.” Tripitaka said: “Monkey-head, why say again that I have not understood it? Can you explain it?” Pilgrim said: “I can explain it, I can explain it.” From then on, Tripitaka and Pilgrim said not another word. At the side, Bajie collapsed laughing and Sha Monk was delighted, and Bajie said: “You glib tongue—you and I rose from being demons in the same way; you are no Chan hand who has sat through scripture lectures, no chanting monk who has watched sermons given. Making a show, striking a pose—what is all this ‘I know it,’ ‘I can explain it’? Why then do you fall silent? Let us hear the lecture—please explain.” Sha Monk said: “Second brother, do you believe him? Elder brother spins out his talk to beguile master into walking on. He knows how to swing a staff, that is all—when did he ever learn to expound the scriptures?” Tripitaka said: “Wuneng, Wujing, say no more. What Wukong understands is beyond words and letters, and that is the true understanding.”
While they were talking they had, in truth, covered a good stretch of road and left several ridges behind, and by the roadside there now appeared a great monastery. Tripitaka said: “Wukong, there is a monastery ahead. Look at it—truly:
Not big, not small, yet roofed with glass-green tiles; half new, half old, yet walled with a red wall flung wide like the character “eight.” Dimly you see gray pines spreading their canopies—who knows in what year of some thousand years past those ancient things arrived where they stand today; murmuring, you hear running water twanging its strings, and cannot tell in what dynasty, in what season of time, the mountain was opened and this left behind. Over the mountain gate, in great letters: “Chan Monastery of the Bestowed Gold”; on the hanging tablet, an inscription: “A Relic of High Antiquity.””
Pilgrim saw that it read “Chan Monastery of the Bestowed Gold,” and Bajie too said it read “Chan Monastery of the Bestowed Gold.” Tripitaka pondered in the saddle: “‘Bestowed gold’… ‘bestowed gold’… Can this be the borders of Sravasti?” Bajie said: “Master, how strange! I have followed you these years and never once known the road, and today I know it?” Tripitaka said: “No. I have often read the scriptures and recited the classics, and they tell how the Buddha preached in the Jeta Grove, the Garden of the Provider for the Lonely, at the city of Sravasti. The garden, they say, was bought from the prince by the Elder Provider for the Lonely, so that the Buddha might be invited to preach. The prince said: ‘My garden is not for sale. If he wants to buy it, then only on condition that gold be laid over every span of the ground.’ The Elder Provider for the Lonely, hearing this, took gold at once, cast it into bricks, and covered every span of the garden, and only so bought the prince’s Jeta Grove, and only so brought the World-Honored One to preach. I was thinking: can this Bestowed Gold Monastery be that very story?” Bajie laughed: “What luck! If it is that very story, let us go pry up a brick or two to give away.” They all laughed a while longer before Tripitaka got down from his horse.
Passing through the mountain gate, they saw under it those carrying shoulder-loads, those with packs on their backs, those pushing carts, all sitting at their ease: some sleeping where they could sleep, some talking where they talked. Suddenly they spied these four travelers of theirs—the handsome ones so handsome, the ugly ones so ugly—and everyone felt some fear, yet they edged out of the way. Tripitaka, dreading trouble, kept crying without pause: “Gently, gently, mind your manners.” At this they all composed themselves. Rounding the Hall of the Guardian Kings, out came a Chan monk, of dignified bearing and no common air. Truly:
A face like the full moon’s light; a body like the bodhi tree.He hugs his staff, sleeves adrift in the wind; straw sandals on the stony road.
Tripitaka saluted him. The monk hastily returned the courtesy: “From where does your masterhood come?” Tripitaka said: “I am Chen Xuanzang, sent by order of the emperor of the great Tang of the Eastern Land to the Western Heaven to worship the Buddha and seek the scriptures. Passing through your precious land, I have ventured this call, and beg a night’s lodging; tomorrow we go on.” The monk said: “This humble mountain is a hostel for monks from all quarters, open to every pilgrim; and you, elder, are a holy monk of the Eastern Land—grant us the happiness of offering you hospitality.” Tripitaka thanked him and at once called the other three to come along. Past the cloisters and the kitchen they went, straight into the abbot’s quarters. When the courtesies of meeting were done, host and guest sat down, and the three, Pilgrim’s party, sat too with hands hanging.
Now when the monastery heard that monks come from the great Tang of the Eastern Land for the scriptures had arrived, great and small of the monastery—the permanent residents, the lodgers, the elders, the novice boys—came one and all to pay their respects. When tea was done the meal was laid. The elder was still opening the fast, reciting the verse, when Bajie, in haste, was already sending down buns, vegetarian dishes, and vermicelli soup in one great swallow. There were many people in the abbot’s quarters just then: the discerning praised Tripitaka’s dignified bearing; the fun-loving all watched Bajie eat. Now Sha Monk’s eyes were quick: seeing how things stood, he pinched Bajie secretly and said: “Manners.” Bajie, flustered, cried out: “Manners, manners—my belly is empty!” Sha Monk laughed: “Second brother, you do not know. Of all the polite men in the world, if you look into their bellies, they are just like you and me.” Only then would Bajie stop. Tripitaka said the closing verse for the meal, the tables were cleared to left and right, and Tripitaka gave his thanks.
The monastery monks asked why they had come from the Eastern Land, and when Tripitaka came to the ancient site and asked the origin of the monastery’s name, Bestowed Gold, the monk answered: “This monastery was originally the Jeta Grove Garden Monastery of Sravasti, also called the Jeta Grove. Because the Elder Provider for the Lonely invited the Buddha to preach and laid the ground with bricks of gold, the name was later changed to the present one. One broad glance before this monastery of ours was the kingdom of Sravasti. In those days the Elder Provider for the Lonely lived in Sravasti, and this humble mountain was the elder’s Jeta Grove; hence the name, the Bestowed Gold Monastery of the Provider for the Lonely. Behind the monastery the foundations of the Jeta Grove remain. In recent years, when the season’s rains come pelting down, gold and silver and pearls are still washed out of it; the fortunate often pick them up.” Tripitaka said: “The tale is no idle rumor—it is true.” He asked again: “On entering your precious mountain I saw, under the gate and along the cloisters, many traveling merchants with mules, horses, carts, and loads. Why do they lodge here?” The monks said: “This mountain of ours is called Hundred-Foot Mountain. In earlier years it was entirely peaceful; but lately, with the seasons turning, some centipede spirits have sprung up, no one knows how, and often injure people on the road. They do not take lives, it is true, but in fact no one dares travel. At the foot of the mountain there is a pass called Cockcrow Pass; only when the cock crows dare people go through. Those travelers, arriving too late and fearing the worst, borrowed a night’s lodging at our humble monastery, and will go on after the cock crows.” Tripitaka said: “Then let us wait, and go after the cock crows too.” While master and disciples were speaking, the meal was brought up again, and the Tang monk and the rest ate their fill.
The moon was now in its first quarter and bright. Tripitaka and Pilgrim strolled at ease in the moonlight, when a lay brother came to report: “Our old teacher wishes to see the men of China.” Tripitaka turned at once and saw an old monk, bamboo staff in hand, coming forward to salute: “Is this the master come from China?” Tripitaka returned the courtesy: “I dare not claim it.” The old monk praised him without end, and asked: “How old are you, teacher?” Tripitaka said: “I have idled through forty-five years. May I ask the reverence of the prior?” The old monk laughed: “One full sexagenary cycle your senior.” Pilgrim said: “A hundred and five this year. Now guess my age.” The old monk said: “Your features are ancient and your spirit clear, teacher, and my eyes swim on a moonlit night—I truly cannot tell.” They talked a while, then went to look at the back cloisters. Tripitaka said: “You spoke just now of the foundations of the Garden of the Provider for the Lonely—where do they truly lie?” The old monk said: “Just outside the back gate.—Quick, have the gate opened.” They saw a stretch of empty ground, with the footing of a wall piled of broken stones. Tripitaka pressed his palms together and sighed:
“I remember of old the donor Sudatta, who spent his gold and treasure to relieve the poor and ailing.The Jeta Grove keeps its name through a thousand ages—but where does the elder dwell today, companion to the Awakened One?”
They all enjoyed the moon, walking slowly on. Nearing the back gate, they came up onto the terrace and sat a while, when suddenly they heard the sound of weeping. Tripitaka listened with a still and earnest heart: the weeping was of one lamenting to father and mother in her suffering. His own heart was touched to bitterness, and tears fell before he knew it. He turned and asked the monks: “Who is grieving, and where?” At the question the old monk ordered the monks off to brew tea. When no one was left, he bowed down before the Tang monk and Pilgrim. Tripitaka raised him: “Prior, why this ceremony?” The old monk said: “Your disciple is past a hundred years and knows something of the world; in the stillness of meditation I have seen visions more than once. Of you, master and disciples, your disciple can guess a little—it is otherwise with other men. As for this grieving matter, none but this teacher could judge it clearly.” Pilgrim said: “Tell us: what is it?” The old monk said: “On this day last year, your disciple was at the very moment of illuminating the moon of his nature when he heard the rush of a wind, and with it a sound of sorrow and grievance. Your disciple got down from his couch and went to look among the Jeta Grove foundations, and found a beautiful and modest young woman. I asked her: ‘Whose daughter are you, and why have you come to this place?’ The young woman said: ‘I am the princess of the king of India. Watching the flowers by moonlight, I was snatched away by the wind.’ I locked her in an empty shed, building the room up like a prison cell, leaving only a small hole in the door, just wide enough to pass a bowl through. That day I told the monks: ‘It is a demon, and I have bound it.’ But we monks are people of mercy and would not take her life. Every day I gave her two meals of coarse tea and coarse rice to keep her alive. The young woman was clever and understood my meaning at once; fearing she might be defiled by the monks, she feigned madness and made herself monstrous—sleeping in her water, lying in her filth. All day she babbled nonsense, dazed and dull; only when the night was quiet did she think of her father and mother and weep. I went into the city time and again to ask after the princess, and found her wholly unharmed. So I kept the lock fast and never let her out. Now that you, teacher, have come to this country, I beg you, when you reach the capital, to use your powers widely and make the matter clear: first to rescue the innocent, and second to display the divine powers.” Tripitaka and Pilgrim heard it, and took it deep to heart.
As he finished, two young monks came to invite them to tea and bed, and so the company went back. Bajie and Sha Monk in the abbot’s quarters were muttering and grumbling: “We must march at cockcrow tomorrow, and still no bed at this hour.” Pilgrim said: “What is the Idiot muttering now?” Bajie said: “Let us sleep—it is deep in the night; what scenery is left to see?” So the old monk dismissed the company, and the Tang monk went to rest. And so it was:
Men hushed, the moon sunk low, the flower-dreams still; a warm wind faintly through the gauze of window and wall.On the bronze clepsydra, drop by drop, watch the third drawing; the Silver River clearly lights the ninefold blossoms.
They had not been asleep long that night when the cock crowed. The merchants in front rose in a body, lighting lamps and cooking their rice. The elder woke Bajie and Sha Monk; they buckled the horses and packed the gear; Pilgrim called for lamps. The monastery monks had risen even earlier and set out tea, soup, and refreshments, waiting behind to offer them. Bajie was delighted, ate a plate of buns, and led out the luggage and the horses. Tripitaka and Pilgrim took leave of the company. The old monk said again to Pilgrim: “The matter of the grieving—in your heart, in your heart.” Pilgrim laughed: “Understood, understood. In the city I shall read the sound and find the sense, see the face and tell the color.” The merchants, in a happy uproar, took the highroad along with them. It was nearing the hour of the tiger when they passed Cockcrow Pass, and only at the hour of the snake did they see the city walls—truly an iron cauldron and golden city, a paradise among the blest lands. The city:
Tiger crouching, dragon coiling, the lie of the land stands high; phoenix towers and unicorn pavilions sway with shining color.The imperial moat’s running water girds it like a sash; the blessed land, leaning on its hills, plants its bannered crest.The dawn sun lights the banners on the imperial road; spring winds carry flutes and drums to every brook and bridge.The king walks in the Way, his robes and caps resplendent; the five grains swell the granaries, showing forth the heroes of the land.
That day they entered the Eastern Market Street, where the merchants went each to his inn. As the master and his disciples came into the city they came upon the Lodge of United Assembly, the state guesthouse, and Tripitaka and the rest went straight in. The steward of the lodge reported to the lodge marshal: “Outside there are four strange monks leading in a white horse.” Hearing of the horse, the marshal knew them for an official mission and came out to the hall to welcome them. Tripitaka saluted: “This poor monk is the envoy sent by imperial order from the Tang of the Eastern Land to Vulture Peak, the Great Thunderclap Monastery, to see the Buddha and seek the scriptures. I carry my rescript of passage with me, to be verified at court. I beg the loan of your honored office for a rest, and when the business is done we go on.” The marshal returned the courtesy: “This office was established to receive envoys and guests; it is only right to welcome you. Enter, enter.” Tripitaka, delighted, called his disciples in to be presented. The marshal, seeing their ugly faces, was secretly alarmed, not knowing whether they were men or ghosts, and trembling could only set out tea and the meal. Tripitaka, seeing his fright, said: “Do not be afraid, sir. Our three disciples, ugly as they look, are all of them good at heart. As the common saying goes, ‘A fierce face, a kind man’—what is there to fear?”
At these words the marshal’s heart settled, and he asked: “Your Reverence, in what quarter lies the Tang?” Tripitaka said: “In the land of China, in the southern continent of Jambudvipa.” He asked again: “When did you leave home?” Tripitaka said: “In the thirteenth year of Zhenguan; fourteen years have passed, through ten thousand waters and a thousand mountains of hardship, before we reached this place.” The marshal said: “A holy monk, a holy monk!” Tripitaka asked: “How many years has this noble country stood?” The marshal said: “My poor land is the great kingdom of India. From the Founder Emperor and the Successor Emperor down to today it is more than five hundred years. The sovereign on the throne loves hills and waters and flowers; he is styled the Emperor Yizong, his reign title Jingyan, now in its twenty-eighth year.” Tripitaka said: “Today this poor monk must present himself at court to have his rescript of passage countersigned. Might we find him still at morning court?” The marshal said: “Good, good, just the time. Of late, because the king’s daughter the princess has reached her twentieth spring, a painted tower has been raised high at the crossroads, where she will throw the embroidered ball, seeking her mate from Heaven; today is the very thick of the excitement. I take it the king has not yet risen from court; if you would have the rescript countersigned, now is the time to go.” Tripitaka gladly made to go, but the meal was just then laid, and he ate with the marshal, Pilgrim, and the rest.
It was already past noon. Tripitaka said: “I must go now.” Pilgrim said: “I will escort master.” Bajie said: “I will go.” Sha Monk said: “Enough, second brother—with that face of yours, do not go playing the fat man outside the palace gates. Let elder brother go.” Tripitaka said: “Wujing says well: the Idiot is coarse and clumsy, while Wukong has some delicacy.” The Idiot, pouting, said: “Leaving master aside, the three of our faces are much of a muchness.” Tripitaka put on the cassock, Pilgrim took up the letter-satchel, and they went together. In the streets, gentlemen and farmers, artisans and merchants, scholars and lettered idlers, fools and common folk, all cried with one accord: “Come see the throwing of the embroidered ball!” Tripitaka stood at the roadside and said to Pilgrim: “The people here—their dress, their palaces and utensils, their speech and conversation—are all just like our great Tang. It comes to my mind that my own mother in my secular life was matched by a thrown embroidered ball, met with an old affinity, and so they became husband and wife. Here too they keep such customs.” Pilgrim said: “Shall we go and watch too?” Tripitaka said: “No, no. Our dress would be improper; there might be suspicion.” Pilgrim said: “Master, have you forgotten what the old monk of the Bestowed Gold Monastery of the Provider for the Lonely said? First, to see the painted tower; second, to tell true from false. In such a bustle the king will surely be hearing the happy report of his princess—when would he hold court and attend to business? Let us go and be done with it.” Tripitaka, hearing this, truly went along with Pilgrim, and saw all manner of people gathered there watching for the thrown ball. Ah! Who could have known that this errand was:
The fisherman casts his hook and his line, and from this day fishes up trouble.
Now the king of India, because he loved hills and waters and flowers, had two years before taken his consorts and the princess into the imperial garden to enjoy them by moonlight, and so stirred up a demon, who carried off the true princess and transformed herself into a false one. Knowing that the Tang monk would reach this place in this year, this month, this day, and this hour, she availed herself of the wealth of the state to raise the painted tower, meaning to take the Tang monk for her mate, to draw off his primal yang, his true essence, and so become a Highest Immortal of the Great One.
It was just the third quarter of the hour of noon. Tripitaka and Pilgrim slipped into the crowd and came near beneath the tower, where the princess had just taken up the incense and lit it, praying to Heaven and Earth. At her side stood fifty or seventy rouged and lovely maids, and those in attendance held the embroidered ball ready. The tower had eight latticed windows, delicate and open; the princess rolled her eyes over the crowd, and seeing the Tang monk come closest, took up the ball and threw it with her own hand straight at the Tang monk’s head. The Tang monk, startled, knocked his Vairocana cap askew and caught the ball in both hands; the ball tumbled and rolled inside his sleeve. From the tower rose a single shout: “She has struck a monk! She has struck a monk!” Ah! At the crossroads the merchants and the crowd came pressing and jostling, every man rushing to snatch the ball. Pilgrim gave a shout, bared his teeth, bowed his back, rose to a mighty presence three zhang tall, and made an ugly face. The people tumbled and scrambled away, not daring to come near, and in a moment the crowd scattered. Pilgrim then showed his true form again.
The maids and palace girls on the tower, with the eunuchs great and small, all came and knelt to the Tang monk: “Noble one, noble one, pray enter the palace to receive congratulations.” Tripitaka hastily returned their courtesy, raised them up, and turned to reproach Pilgrim: “You monkey-head, up to your tricks with me again.” Pilgrim laughed: “The ball struck your head and rolled into your sleeve—what business is that of mine? Why reproach me?” Tripitaka said: “What is to be done now?” Pilgrim said: “Master, set your mind at ease. Go in and see the king; I will go back to the lodge and tell Bajie and Sha Monk to wait. If the princess will not take you, very well—have the rescript countersigned and go on. If she is resolved to take you, say to the king: ‘Summon my disciples, that I may give them a word of instruction.’ Then, when the three of us are called to court, I can tell true from false among them. This is the plan of leaning on the marriage to bring down the fiend.” The Tang monk could do no other than follow the words, and Pilgrim turned back to the lodge.
The elder was hustled by the palace girls to the foot of the tower. The princess came down, took his hand in her jade fingers, and mounted the jeweled carriage with him; the retinue was drawn out, and they turned back toward the palace gates. The yellow-gate officer had already reported: “Your Majesty, the princess is holding a monk by the hand—struck by the ball, I take it—and awaits your decree outside the Meridian Gate.” The king, hearing this, was much displeased; he wanted to drive them off, but not knowing the princess’s mind, could only, with feeling, proclaim them in. The princess and the Tang monk came then below the Golden Chime Hall: one wedded pair hailed with “ten thousand years”; two doors, the fiendish and the true, bowing through a thousand autumns. When the ceremony was done he was summoned up into the hall, and the king opened his mouth and asked: “Where do you come from, monk, that you met my daughter’s thrown ball and won?” The Tang monk fell prone and memorialized: “This poor monk was sent by the emperor of the great Tang in the southern continent of Jambudvipa to the Great Thunderclap Monastery of the Western Heaven, to worship the Buddha and seek the scriptures. Because I carry a rescript of passage for the long road, I have come specially to court to have it countersigned. Passing beneath the painted tower at the crossroads, the princess threw her embroidered ball unlooked-for, and it struck this poor monk on the head. This poor monk is a man gone out of the household, of another calling—how dare he be mated to jade leaves and golden branches? I beg you, pardon this poor monk his capital offense, countersign the rescript, and send him on early to Vulture Peak, to see the Buddha and seek the scriptures and return to my own land, and let your Majesty’s heavenly grace be recorded forever.” The king said: “You are the holy monk of the Eastern Land, and truly ‘a thread draws together a match a thousand li apart.’ My daughter has reached her twentieth year unwed, and because this day was chosen for its lucky year, month, day, and hour, the painted tower was raised and the ball thrown to seek her a fine mate. That you should come just so and be struck—though I am not pleased, I do not know the princess’s mind.” The princess knocked her head: “Father king, the common saying runs, ‘Marry a cock, follow the cock; marry a dog, follow the dog.’ Your daughter made a vow beforehand: when this ball was tied, she told it to Heaven and Earth and the gods, to cast it and let Heaven make her match. Today it has struck the holy monk; this is the affinity of a former life, met with in this life—how dare she change it? She begs to take him for her consort.” The king then rejoiced and summoned the officials of the Directorate of Astronomy to choose the day. On one side the trousseau was got ready; on another a proclamation went out to all under Heaven.
Hearing this, Tripitaka did not so much as thank the sovereign for the honor, crying only: “Pardon, pardon!” The king said: “How unreasonable this monk is. With the wealth of a whole kingdom I offer you my daughter’s hand—why will you not stay and enjoy it, prattling only of fetching the scriptures? Refuse again, and I will have the guards in brocade push you out and behead you.” The elder’s soul left his body with fright; he could only knock his head, trembling, and plead: “I am grateful for your Majesty’s heavenly grace. But this poor monk’s party is four, and three disciples are still outside. I would accept the match now, only I have not given them a word of instruction. I beg you summon them here, have the rescript countersigned, and let them go early, that the intent of our coming west be not defeated.” The king granted the memorial: “Where are your disciples?” Tripitaka said: “All at the Lodge of United Assembly.” He then sent officials to summon the holy monk’s disciples to take the rescript and go west, the holy monk remaining as consort. The elder could only rise and stand in attendance. There is a poem to prove it:
The great elixir, to leak no more, wants all three made whole; bitter practice is hard to perfect—hate the evil tie.The Way is handed down by sages, but the cultivation is one’s own; goodness is heaped by men, and blessing comes from Heaven.Let the six roots not run loose in craving and desire; let the one nature open at a stroke upon its original ground.Without love, without thought, one is pure of oneself, and freed and delivered, one rises beyond the world.
Then the officials went to the Lodge of United Assembly to summon the Tang monk’s disciples—but no more of that.
Now Pilgrim, having left the Tang monk below the painted tower, walked two steps and laughed twice, and came back to the lodge in high glee. Bajie and Sha Monk met him: “Elder brother, why so merry? And where is master?” Pilgrim said: “Master is in luck.” Bajie said: “We have not reached journey’s end, nor seen the Buddha and brought back the scriptures—what is there to be glad of?” Pilgrim laughed: “Master and I had only walked to beneath the painted tower at the crossroads when, just so, the princess of the realm threw her embroidered ball and struck master. Master was hustled to the tower by palace girls, painted maids, and eunuchs, mounted the carriage with the princess, and rode into the palace to be taken as the king’s son-in-law. Is that luck or not?” Bajie, hearing it, stamped his feet and beat his breast: “Had I known, I should have been the one to go—it is all that lazy Sha Monk’s fault. If you had not stopped me, I would have run straight beneath the tower, and if the ball had struck this old pig, and the princess had taken me—would that not have been fine and wonderful? Handsome, dashing, just right: we would all have shared the luck and had our fun—what sport that would have been!” Sha Monk came up and smeared his face with a wipe: “Shame, shame—a fine jawbone you have. Three coppers buys an old donkey, and you boast you can ride it. If the ball had struck you, they would have burned the exorcism papers that very night and still called it too late—who would dare let such bad luck in the door?” Bajie said: “You blackamoor, you know nothing. Ugly I may be, but there is flavor in me. The old saying goes: ‘Coarse of hide, strong of bone—each has his merit to prize.’” Pilgrim said: “Idiot, no more prattle. Pack the luggage. If master is pressed, he will send for us, and we can go to court and protect him.” Bajie said: “Elder brother, you have it wrong again. Master has become the king’s son-in-law; he will be in the palace enjoying the emperor’s daughter—not climbing hills and tramping roads, meeting fiends and monsters. What does he want with your protection? A man of his years—does he not know the business of the quilt, that he needs you to lend a hand?” Pilgrim seized him by the ear, raised his fist, and cursed: “You blockhead whose lust never ends! What filth is that out of your mouth?”
While they were brawling, the lodge marshal came to report: “His Majesty has issued a decree, and sent officials to invite the three holy monks.” Bajie said: “What do they want with us, truly?” The marshal said: “The holy elder had the good fortune to be struck by the princess’s embroidered ball and is taken as the king’s son-in-law; that is why officials are sent to invite you.” Pilgrim said: “Where are these officials? Let them come in.” The official saluted Pilgrim, and when the courtesy was done dared not look up, only muttering to himself: “Is it a ghost, a fiend? A thunder god, a yaksha?” Pilgrim said: “Sir official, if you have words, speak them—why mutter?” The official, trembling all over, raised the sacred edict in both hands and babbled: “My princess invites to meet her kin, my sovereign meets kin and invites.” Bajie said: “We have no instruments of torture here and will not beat you; speak slowly, and do not be afraid.” Pilgrim said: “As if he feared your beating! It is your face he fears. Pack the load quickly, lead the horse, and into the palace to see master, and take counsel.” And this was truly:
Meeting on a narrow road, there is no turning aside; love and favor are doomed to turn to enmity.
But what words would pass when they came before the king? Listen to the next chapter to find out.
Chapter 94
Traditional Chinese
第九十四回 四僧宴樂御花園 一怪空懷情慾喜
話表孫行者三人隨著宣召官至午門外，黃門官即時傳奏宣進。他三個齊齊站定，更不下拜。國王問道：「那三位是聖僧駙馬之高徒？姓甚名誰？何方居住？因甚事出家？取何經卷？」行者即近前，意欲上殿。傍有護駕的喝道：「不要走，有甚話，立下奏來。」行者笑道：「我們出家人，得一步就進一步。」隨後八戒、沙僧亦俱近前。長老恐他村魯驚駕，便起身叫道：「徒弟啊，陛下問你來因，你即奏上。」行者見他那師父在傍侍立，忍不住大叫一聲道：「陛下輕人輕己。既招我師為駙馬，如何教他侍立？世間稱女夫謂之貴人，豈有貴人不坐之理。」國王聽說，大驚失色，欲退殿，恐失了觀瞻。只得硬著膽，教近侍的取繡墩來，請唐僧坐了。行者才奏道：
「老孫祖居東勝神洲傲來國花果山水簾洞。父天母地，石裂吾生。曾拜至人，學成大道。復轉仙鄉，嘯聚在洞天福地。下海降龍，登山擒獸。消死名，上生籍，官拜齊天大聖。玩賞瓊樓，喜遊寶閣。會天仙，日日歌歡；居聖境，朝朝快樂。只因亂卻蟠桃宴，大反天宮，被佛擒伏。困壓在五行山下，饑餐鐵彈，渴飲銅汁，五百年未嘗茶飯。幸我師出東土，拜西方，觀音教令脫天災，離大難，皈正在瑜伽門下。舊諱悟空，稱名行者。」
國王聞得這般名重，慌得下了龍床，走將來，以御手挽定長老道：「駙馬，也是朕之天緣，得遇你這仙姻仙眷。」三藏滿口謝恩，請國王登位。
復問：「那位是第二高徒？」八戒掬嘴揚威道：
「老豬先世為人，貪歡愛懶。一生混沌，亂性迷心。未識天高地厚，難明海闊山遙。正在幽閑之際，忽然遇一真人。半句話，解開孽網；兩三言，劈破災門。當時省悟，立地投師，謹修二八之工夫，敬煉三三之前後。行滿飛昇，得超天府。荷蒙玉帝厚恩，官賜天蓬元帥，管押河兵，逍遙漢闕。只因蟠桃酒醉，戲弄嫦娥，謫官銜，遭貶臨凡；錯投胎，托生豬像。住福陵山，造惡無邊。遇觀音，指明善道。皈依佛教，保護唐僧。徑往西天，拜求妙典。法諱悟能，稱為八戒。」
國王聽言，膽戰心驚，不敢觀覷。這獃子越弄精神，搖著頭，掬著嘴，撐起耳朵，呵呵大笑。三藏又怕驚駕，即叱道：「八戒收斂！」方才叉手拱立，假扭斯文。
又問：「第三位高徒，因甚皈依？」沙和尚合掌道：
「老沙原係凡夫，因怕輪迴訪道。雲遊海角，浪蕩天涯。常得衣缽隨身，每煉心神在舍。因此虔誠，得逢仙侶。養就孩兒，配緣姹女。工滿三千，合和四相。超天界，拜玄穹，官授捲簾大將，侍御鳳輦龍車，封號將軍。也為蟠桃會上，失手打破玻璃盞，貶在流沙河，改頭換面，造孽傷生。幸喜菩薩遠遊東土，勸我皈依，等候唐朝佛子，往西天求經果正。從立自新，復修大覺。指河為姓，法諱悟淨，稱名和尚。」
國王見說，多驚多喜：喜的是女兒招了活佛，驚的是三個實乃妖神。正在驚喜之間，忽有正臺陰陽官奏道：「婚期已定本年本月十二日壬子辰良，周堂通利，宜配婚姻。」國王道：「今日是何日辰？」陰陽官奏：「今日初八，乃戊申之日，猿猴獻果，正宜進賢納事。」國王大喜，即著當駕官打掃御花園館閣樓亭，且請駙馬同三位高徒安歇，待後安排合巹佳筵，著公主匹配。眾等欽遵，國王退朝，多官皆散不題。
卻說三藏師徒們都到御花園，天色漸晚，擺了素膳。八戒喜道：「這一日也該吃飯了。」管辦人即將素米飯、麵飯等物，整擔挑來。那八戒吃了又添，添了又吃，直吃得撐腸拄腹，方才住手。少頃，又點上燈，設鋪蓋，各自歸寢。
長老見左右無人，卻恨責行者，怒聲叫道：「悟空，你這猢猻，番番害我。我說只去倒換關文，莫向彩樓前去，你怎麼直要引我去看看？如今看得好麼，卻惹出這般事來，怎生是好？」行者陪笑道：「師父說：『先母也是拋打繡毬，遇舊緣，成其夫婦。』似有慕古之意，老孫才引你去。又想著那個給孤布金寺長老之言，就此檢視真假。適見那皇帝之面，略有些晦暗之色，但只未見公主何如耳。」長老道：「你見公主便怎的？」行者道：「老孫的火眼金睛，但見面，就認得真假善惡，富貴貧窮，卻好施為，辨明邪正。」沙僧與八戒笑道：「哥哥近日又學得會相面了。」行者道：「相面之士，當我孫子罷了。」三藏喝道：「且休調嘴。只是他如今定要招我，果何以處之？」行者道：「且到十二日會喜之時，必定那公主出來參拜父母，等老孫在傍觀看。若還是個真女人，你就做了駙馬，享用國內之榮華也罷。」三藏聞言，越生嗔怒，罵道：「好猢猻！你還害我哩。卻是悟能說的，我們十節兒已上了九節七八分了，你還把熱舌頭鐸我。快早夾著，你休開那臭口；再若無禮，我就念起咒來，教你了當不得。」行者聽說念咒，慌得跪在面前道：「莫念，莫念。若是真女人，待拜堂時，我們一齊大鬧皇宮，領你去也。」
師徒說話，不覺早已入更。正是：
沉沉宮漏，廕廕花香。繡戶垂珠箔，閑庭絕火光。鞦韆索冷空留影，羌笛聲殘靜四方。繞屋有花籠月燦，隔空無樹顯星芒。杜鵑啼歇，蝴蝶夢長。銀漢橫天宇，白雲歸故鄉。正是離人情切處，風搖嫩柳更淒涼。
八戒道：「師父，夜深了，有事明早再議，且睡，且睡。」師徒們果然安歇一宵。
早又金雞唱曉。國王即登殿設朝。但見：
宮殿開軒紫氣高，風吹御樂透青霄。雲移豹尾旌旗動，日射螭頭玉珮搖。香霧細添宮柳綠，露珠微潤苑花嬌。山呼舞蹈千官列，海晏河清一統朝。
眾文武百官朝罷，又宣：「光祿寺安排十二日會喜佳筵。今日且整春罍，請駙馬在御花園中款玩。」吩咐儀制司領三位賢親去會同館少坐，著光祿寺安排三席素宴去彼奉陪。兩處俱著教坊司奏樂，伏侍賞春景，消遲日也。八戒聞得，應聲道：「陛下，我師徒自相會，更無一刻相離。今日既在御花園飲宴，帶我們去耍兩日，好教師父替你家做駙馬；不然，這個買賣生意弄不成。」那國王見他醜陋，說話粗俗，又見他扭頭捏頸，掬嘴巴，搖耳朵，即像有些風氣，猶恐攪破親事，只得依從。便教：「在永鎮華夷閣裡安排二席，我與駙馬同坐。留春亭上安排三席，請三位別坐，恐他師徒們坐次不便。」那獃子才朝上唱個喏，叫聲：「多謝。」各各而退。又傳旨教內宮官排宴，著三宮六院后妃與公主上頭，就為添妝餪子，以待十二日佳配。
將有巳時前後，那國王排駕，請唐僧都到御花園內觀看。好去處：
徑鋪彩石，檻鑿雕欄。徑鋪彩石，徑邊石畔長奇葩；檻鑿雕欄，檻外欄中生異卉。夭桃迷翡翠，嫩柳閃黃鸝。步覺幽香來袖滿，行沾清味上衣多。鳳臺龍沼，竹閣松軒。鳳臺之上，吹簫引鳳來儀；龍沼之間，養魚化龍而去。竹閣有詩，費盡推敲裁白雪；松軒文集，考成珠玉註青編。假山拳石翠，曲水碧波深。牡丹亭，薔薇架，疊錦鋪絨；茉藜檻，海棠畦，堆霞砌玉。芍藥異香，蜀葵奇豔。白梨紅杏鬥芳菲，紫蕙金萱爭爛熳。麗春花、木筆花、杜鵑花，夭夭灼灼；含笑花、鳳仙花、玉簪花，戰戰巍巍。一處處紅透胭脂潤，一叢叢芳濃錦繡圍。更喜東風回煖日，滿園嬌媚逞光輝。
一行君王幾位，觀之良久。早有儀制司官邀請行者三人入留春亭，國王攜唐僧上華夷閣，各自飲宴。那歌舞吹彈，鋪張陳設，真是：
崢嶸閶闔曙光生，鳳閣龍樓瑞靄橫。春色細鋪花草繡，天光遙射錦袍明。笙歌繚繞如仙宴，杯斝飛傳玉液清。君悅臣歡同玩賞，華夷永鎮世康寧。
此時長老見那國王敬重，無計可奈，只得勉強隨喜，誠是外喜而內憂也。坐間見壁上掛著四面金屏，屏上畫著春夏秋冬四景，皆有題詠，皆是翰林名士之詩：
《春景詩》曰：
周天一氣轉洪鈞，大地熙熙萬象新。桃李爭妍花爛熳，燕來畫棟疊香塵。
《夏景詩》曰：
薰風拂拂思遲遲，宮院榴葵映日輝。玉笛音調驚午夢，芰荷香散到庭幃。
《秋景詩》曰：
金井梧桐一葉黃，珠簾不捲夜來霜。燕知社日辭巢去，鴈折蘆花過別鄉。
《冬景詩》曰：
天雨飛雲暗淡寒，朔風吹雪積千山。深宮自有紅爐暖，報道梅開玉滿欄。
那國王見唐僧恣意看詩，便道：「駙馬喜玩詩中之味，必定善於吟哦。如不吝珠玉，請依韻各和一首如何？」長老是個對景忘情，明心見性之意。見國王欽重，命和前韻，他不覺忽詠一句道：「日暖冰消大地鈞。」國王大喜，即召侍衛官：「取文房四寶，請駙馬和完錄下，俟朕緩緩味之。」長老欣然不辭，舉筆而和：
《和春景詩》曰：
日暖冰消大地鈞，御園花卉又更新。和風膏雨民沾澤，海晏河清絕俗塵。
《和夏景詩》曰：
斗指南方白晝遲，槐雲榴火鬥光輝。黃鸝紫燕啼宮柳，巧轉雙聲入絳幃。
《和秋景詩》曰：
香飄橘綠與橙黃，松柏青青喜降霜。籬菊半開攢錦繡，笙歌韻徹水雲鄉。
《和冬景詩》曰：
瑞雪初晴氣味寒，奇峰巧石玉團山。爐燒獸炭煨酥酪，袖手高歌倚翠欄。
國王見和大喜，稱唱道：「好個『袖手高歌倚翠欄』！」遂命教坊司以新詩奏樂，盡日而散。
行者三人在留春亭亦盡受用，各飲了幾杯，也都有些酣意。正欲去尋長老，只見長老已同國王在一閣。八戒獃性發作，應聲叫道：「好快活，好自在，今日也受用這一下了。卻該趁飽兒睡覺去也。」沙僧笑道：「二哥忒沒修養。這氣飽飫，如何睡覺？」八戒道：「你那裡知道，俗語云：『吃了飯兒不挺屍，肚裡沒板脂』哩。」
唐僧與國王相別，至亭內，嗔責八戒道：「這夯貨，越發村了。這是甚麼去處，只管大呼小叫？倘或惱著國王，卻不被他傷害性命？」八戒道：「沒事，沒事。我們與他親家禮道的，他便不好生怪。常言道：『打不斷的親，罵不斷的鄰。』大家耍子，怕他怎的？」長老叱道，教拿過獃子來，打他二十禪杖。行者果一把揪翻，長老舉杖就打。獃子喊叫道：「駙馬爺爺，饒罪，饒罪。」傍有陪宴官勸住。獃子爬將起來，突突囔囔的道：「好貴人，好駙馬，親還未成，就行起王法來了。」行者侮著他嘴道：「莫胡說，莫胡說，快早睡去。」
他們又在留春亭住了一宿。到明早，依舊宴樂。
不覺樂了三四日，正值十二日佳辰。有光祿寺三部各官回奏道：「臣等自八日奉旨，駙馬府已修完，專等妝奩鋪設。合巹宴亦已完備，葷素共五百餘席。」國王心喜，欲請駙馬赴席，忽有內宮官對御前啟奏道：「萬歲，正宮娘娘有請。」國王遂退入內宮，只見那三宮皇后、六院嬪妃，引領著公主，都在昭陽宮談笑。真個是花團錦簇，那一片富麗妖嬈，真勝似天堂月殿，不亞於仙府瑤宮。有喜會佳姻新詞四首為證。
《喜詞》云：
喜喜喜，欣然樂矣。結婚姻，恩愛美。巧樣宮妝，嫦娥怎比。龍釵與鳳釵，豔豔飛金縷。櫻唇皓齒朱顏，嬝娜如花輕體。錦重重，五彩叢中；香拂佛，千金隊裡。
《會詞》云：
會會會，妖嬈嬌媚。賽毛嬙，欺楚妹。傾國傾城，比花比玉。妝飾更鮮妍，釵環多豔麗。蘭心蕙性清高，粉臉冰肌榮貴。黛眉一線遠山微，窈窕嫣姌攢錦隊。
《佳詞》云：
佳佳佳，玉女仙娃。深可愛，實堪誇。異香馥郁，脂粉交加。天臺福地遠，怎似國王家。笑語紛然嬌態，笙歌繚繞喧嘩。花堆錦砌千般美，看遍人間怎若他。
《姻詞》云：
姻姻姻，蘭麝香噴。仙子陣，美人群。嬪妃換綵，宮主妝新。雲鬢堆鴉髻，霓裳壓鳳裙。一派仙音嘹喨，兩行朱紫繽紛。當年曾結乘鸞信，今朝幸喜會佳姻。
卻說國王駕到，那后妃引著公主，並綵女、宮娥，都來迎接。國王喜孜孜，進了昭陽宮坐下。后妃等朝拜畢，國王道：「公主賢女，自初八日結綵拋毬，幸遇聖僧，想是心願已足。各衙門官又能體朕心，各項事俱已完備。今日正是佳期，可早赴合巹之宴，不要錯過時辰。」那公主走近前，倒身下拜，奏道：「父王，乞赦小女萬千之罪，有一言啟奏：這幾日聞得宮官傳說，唐聖僧有三個徒弟，他生得十分醜惡。小女不敢見他，恐見時必生恐懼。萬望父王將他發放出城方好，不致驚傷弱體，反為禍害也。」國王道：「孩兒不說，朕幾乎忘了。果然生得有些醜惡，連日教他在御花園裡留春亭管待。趁今日就上殿，打發他關文，教他出城，卻好會宴。」公主叩頭謝了恩。國王即出駕上殿，傳旨請駙馬共他三位。
原來那唐僧捏指頭兒算日子，熬至十二日，天未明，就與他三人計較道：「今日卻是十二了，這事如何區處？」行者道：「那國王我已識得他有些晦氣，還未沾身，不為大害。但只不得公主見面，若得出來，老孫一覷，就知真假，方才動作。你只管放心。他如今一定來請，打發我等出城。你自應承莫怕，我閃閃身兒就來，緊緊隨護你也。」
師徒們正講，果見當駕官同儀制司來請。行者笑道：「去來，去來。必定是與我們送行，好留師父會合。」八戒道：「送行必定有千百兩黃金白銀，我們也好買些人事回去。到我那丈人家，也再會親耍子兒去耶。」沙僧道：「二哥箝著口，休亂說，只憑大哥主張。」
遂此將行李、馬匹，俱隨那些官到於丹墀下。國王見了，教請行者三位近前道：「汝等將關文拿上來，朕當用寶、花押，交付汝等，外多備盤纏，送你三位早去靈山見佛。若取經回來，還有重謝。留駙馬在此，勿得懸念。」行者稱謝。遂教沙僧取出關文遞上。國王看了，即用了印，押了花字，又取黃金十錠、白金二十錠，聊達親禮。八戒原來財色心重，即去接了。行者朝上唱個喏道：「聒噪，聒噪。」便轉身要走。慌得個三藏一轂轆爬起，扯住行者，咬響牙根道：「你們都不顧我就去了？」行者把手捏著三藏手掌，丟個眼色道：「你在這裡寬懷歡會，我等取了經，回來看你。」那長老似信不信的，不肯放手。多官都看見，以為實是相別而去。早見國王又請駙馬上殿，著多官送三位出城。長老只得放了手上殿。
行者三人同眾出了朝門，各自相別。八戒道：「我們當真的走哩？」行者不言語，只管走至驛中。驛丞接入，看茶，擺飯。行者對八戒、沙僧道：「你兩個只在此，切莫出頭。但驛丞問甚麼事情，且含糊答應，莫與我說話。我保師父去也。」
好大聖，拔一根毫毛，吹口仙氣，叫：「變！」即變作本身模樣，與八戒、沙僧同在驛內。真身卻幌的跳在半空，變作一個蜜蜂兒。但見：
翅黃口甜尾利，隨風飄舞顛狂。最能摘蕊與偷香。度柳穿花搖蕩。辛苦幾番淘染，飛來飛去空忙。釀成濃美自何嘗。只好留存名狀。
你看他輕輕的飛入朝中，遠見那唐僧在國王左邊繡墩上坐著，愁眉不展，心存焦燥。徑飛至他毘盧帽上，悄悄的爬及耳邊，叫道：「師父，我來了，切莫憂慮。」這句話只有唐僧聽見，那夥凡人莫想知覺。唐僧聽見，始覺心寬。不一時，宮官來請道：「萬歲，合巹嘉筵已排設在鳷鵲宮中，娘娘與公主俱在宮伺候，專請萬歲同貴人會親也。」國王喜之不盡，即同駙馬進宮而去。正是那：
邪主愛花花作禍，禪心動念念生愁。
畢竟不知唐僧在內宮怎生解脫，且聽下回分解。
English
Four Monks Feast and Make Merry in the Imperial Garden; One Fiend Cherishes Love and Desire in Vain
Now the three, Sun Pilgrim’s party, followed the summons officers to outside the Meridian Gate, and the yellow-gate officer at once reported and proclaimed them in. The three stood squarely where they were and did not bow. The king asked: “Are those three the noble disciples of the holy monk, my son-in-law? What surnames, what names? Where do they dwell? Why did they leave the household? What scriptures do they seek?” Pilgrim at once stepped forward, meaning to mount into the hall. At his side the guards of the carriage shouted: “Do not come! If you have words, stand below and speak them.” Pilgrim laughed: “We who have left the household—if given an inch, we take an ell.” Then Bajie and Sha Monk also stepped forward. The elder, fearing their coarseness would shock the sovereign, rose and called: “Disciples, his Majesty asks the cause of your coming; speak it up.” Pilgrim, seeing his master standing in attendance at the king’s side, could not contain himself, and cried out: “Your Majesty, you slight others and so slight yourself. Since you have taken my master as your son-in-law, why make him stand in waiting? In the world, a daughter’s husband is called a noble one—and when was a noble one not given a seat?” The king, hearing this, turned pale with alarm; he wanted to leave the hall, but feared to mar the spectacle before the court, and could only harden his gall, order attendants to bring an embroidered stool, and seat the Tang monk. Only then did Pilgrim present his statement:
“Old Monkey’s ancestors dwelt in the Water Curtain Cave on Mount Flower-Fruit, in the country of Aolai, the Eastern Continent of Divine Strength. Heaven was my father, earth my mother; the stone split and I was born. I bowed to a perfected man and mastered the great Way. Then I returned to the immortals’ country and gathered a band in the grotto-heavens and blessed lands. I went down into the sea and quelled dragons; climbed mountains and seized beasts. I struck my name from the rolls of death and set it on the rolls of life, and was made the Great Sage Equal to Heaven. I reveled in towers of jade and delighted in jeweled pavilions. I met with the immortals of Heaven, singing and rejoicing day by day; dwelt in the sacred realm, happy morning upon morning. Only because I threw the Peach Banquet into disorder and rose in great rebellion against the Heavenly Palace was I taken and subdued by the Buddha, pinned fast beneath Five Elements Mountain, fed on iron pellets when hungry, drinking molten copper when thirsty, tasting neither tea nor rice for five hundred years. Happily my master came out of the Eastern Land to bow toward the West; Guanyin ordained that I be freed from the calamity of Heaven and parted from the great ordeal, and I turned back to the right under the school of Yoga. My old name is Wukong; I am called Pilgrim.”
The king, hearing a name of such weight, hastily came down from the dragon couch, came over, and took the elder’s hand with his own imperial hand: “Son-in-law—this too is a heaven-sent affinity of mine, to meet you, immortal-tied, immortal-matched.” Tripitaka thanked him with a full mouth, and begged the king to take his throne again.
He asked again: “Which is your second noble disciple?” The Idiot thrust out his jaw and swaggered:
“This old pig in a former life was a man, greedy for pleasure, loving ease. A muddled lifetime, a nature in disorder, a heart bewitched. I never knew how high the sky, how thick the earth; I could not fathom how wide the sea, how far the mountains. In the midst of idle leisure I suddenly met a true man. Half a sentence undid the net of karma; two or three words broke open the gate of calamity. I woke on the spot, sought a master then and there, carefully worked the two-and-eight practice, and reverently refined the three-and-three before and after. When the work was full I soared aloft and rose past the heavenly mansion. Through the lavish grace of the Jade Emperor I was granted the office of Marshal Tianpeng, to command the river soldiery at ease in the Han palace towers. Only because I grew drunk on peach-banquet wine and teased Chang’e was my office stripped and I banished to the world; I misplaced the womb and was born in the shape of a pig. I lived on the Mountain of the Blessed Mound and did boundless evil, until I met Guanyin, who pointed out the good way. I took refuge in the Buddha’s teaching to guard the Tang monk, and went straight to the Western Heaven to bow and beg the wondrous scriptures. My name in the law is Wuneng; I am called Bajie.”
The king, hearing this, trembled and quaked and dared not look. The Idiot, with more spirit than ever, wagged his head, thrust out his jaw, pricked up his ears, and roared with laughter. Tripitaka, fearing to shock the sovereign, rebuked him: “Bajie, behave!” Only then did he fold his hands, stand bowing, and counterfeit good manners.
He asked again: “The third noble disciple—for what cause did he take refuge?” Sha Monk pressed his palms together and said:
“Old Sha was at first a common man who, fearing the wheel of rebirth, went seeking the Way. I wandered cloud-wise to the corners of the sea and drifted to the ends of the sky. Ever the robe and bowl went with me, and always I refined mind and spirit in their lodging. For this devotion I met with immortal companions. I nurtured the babe within, matched to the fair maiden. When the work was done at three thousand, the four forms came into one. I rose past the bounds of heaven and bowed before the dark vault, and was granted the office of Curtain-Raising General, to attend the phoenix carriage and dragon car, with the title of general. I too, at the Peach Banquet, let the glass cup slip from my hand and shatter, and was banished to the Flowing Sand River, face changed and features changed, doing evil and taking life. Happily the Bodhisattva traveled far to the Eastern Land and persuaded me to take refuge, to wait for the Buddha’s son of the Tang and go west to seek the scriptures and make the fruit true. From that standing I made myself new and set out again for the great awakening. The river gave me my surname; my name in the law is Wujing, and I am called the monk.”
The king, hearing it, was both much alarmed and much delighted: delighted that his daughter had caught a living Buddha, alarmed that the three were in truth demon gods. In the midst of alarm and joy the proper officer of yin and yang presented a memorial: “The wedding day is fixed: this year, this month, the twelfth day, at the good hour of renzi, favorable through the round of halls, fitting for joining in marriage.” The king said: “What day is today?” The officer memorialized: “Today is the eighth, the day of wushen, when the ape presents its fruit—the very day for receiving worthies and undertaking business.” The king rejoiced greatly, ordered the officers of the carriage to sweep the lodges, towers, and pavilions of the imperial garden, and asked the son-in-law and his three noble disciples to rest there, while the banquet of the joined cup was made ready and the princess matched to him. All obeyed the sovereign; the king left the court, and the officers dispersed—but no more of that.
Now the Tang monk and his disciples all came to the imperial garden. The sky grew late; a vegetarian meal was laid. Bajie said with delight: “It is time we ate, this day at least.” The stewards brought vegetarian rice and wheaten food by the carrying-pole load. Bajie ate, asked for more, ate again, and did not stop until his belly was propped and braced. Before long lamps were lit, bedding was set out, and each went to sleep.
The elder, seeing no one at hand, took the occasion to reproach Pilgrim, calling angrily: “Wukong, you monkey, forever bringing me to grief! I said we would only go to have the rescript countersigned, and not to go near the painted tower—why did you insist on leading me to look? And see what the looking has brought—what is to be done?” Pilgrim smiled and made his peace: “Master, you said: ‘My mother too was matched by a thrown ball, met an old affinity, and became a wife’—there was a touch of yearning for olden days in it, and that is why old Monkey led you. And remembering the words of the old monk of the Bestowed Gold Monastery, I meant to test true from false then and there. Just now I saw the emperor’s face: it was a little dark and dim—but I have not yet seen the princess.” The elder said: “What would seeing the princess do?” Pilgrim said: “Old Monkey’s fire eyes and gold pupils—once I see a face, I know true from false, good from evil, rich from poor. Then I can act, and make clear the fiendish from the true.” Sha Monk and Bajie laughed: “Elder brother has learned face-reading now.” Pilgrim said: “Face-readers—next to me they are grandsons.” Tripitaka rebuked him: “Enough of your talk. The point is, he is resolved to marry me—what is truly to be done?” Pilgrim said: “Wait till the twelfth, the day of the meeting of joy; the princess is bound to come out and bow to her parents, and old Monkey will watch from beside. If she is a true woman, then be the son-in-law and enjoy the glory of the kingdom—it is no great matter.” At this the elder’s anger rose the higher, and he cursed: “Fine monkey! You ruin me still. It is as Wuneng said: nine of the ten joints are strung and seven or eight parts done—and still you prick me with your hot tongue. Shut it up quickly, and keep that foul mouth closed; be rude once more and I will recite the spell, and you will not bear it.” At the mention of the spell Pilgrim knelt at once in dread: “Do not recite it, do not recite it. If she is a true woman, then at the time of the bows we will raise a great uproar in the palace together and carry you off.”
While they talked, the watches came in without their noticing. And so it was:
Deep, deep, the palace clepsydra; dim, dim, the scent of flowers.Embroidered doors hang curtains of pearls; the idle court is dark, its fires out.The swing ropes hang cold, leaving only their shadow; the Qiang flute’s notes die away, and the four quarters are still.Flowers wrap the house, veiling the moon’s bright shine; across the void no tree shows the glitter of stars.The cuckoo’s crying has ceased; the butterfly dream is long.The Silver River lies across the vault of heaven; the white clouds go home to their old country.It is just when the parted lover’s feelings are keenest—the wind shaking the tender willows makes it bleaker still.
Bajie said: “Master, it is deep night; let us take up the matter tomorrow morning. Sleep, sleep.” And master and disciples indeed slept the night through.
Morning came again, and the golden cock crowed the dawn. The king mounted the hall and held court. And there was:
The palace halls open their lattice to the purple vapor high; the wind bears the imperial music through the blue empyrean.Clouds shift the leopard tails, the banners stir; the sun strikes the horned heads, the jade pendants sway.Fragrant mists finely deepen the palace willows’ green; dewdrops faintly moisten the garden flowers’ charm.Mountain-shout and dance of a thousand officers arrayed; seas at peace, rivers clear—one unified court.
When the civil and military officials had ended their court, proclamation was made: “The Court of Imperial Entertainments shall arrange the banquet of the meeting of joy for the twelfth. Today, let the spring vessels be made ready, and the son-in-law be asked to enjoy the imperial garden.” The Office of Rites was ordered to lead the three worthy kinsmen to the Lodge of United Assembly to rest a while, and the Court of Imperial Entertainments to prepare three vegetarian banquets and go there to attend them. At both places the Office of Music was to play, serving them through the spring scenery and the lengthening days. Bajie, hearing it, called out: “Your Majesty, we master and disciples have not been apart one moment since we met. Since the feast is in the imperial garden today, take us along for two days’ fun, and let master be your son-in-law; otherwise this bargain will come to nothing.” The king, seeing how ugly he was and how coarse his talk, and seeing him twist his head and crane his neck, thrust out his jaw, and waggle his ears—like one touched with some twitching distemper—feared he would upset the match and had to comply. He ordered: “Set two tables in the Pavilion of the Pacifying of Hua and the Barbarians, where I will sit with the son-in-law; set three tables on the Spring-Retaining Pavilion and ask the three to sit apart, for master and disciples would be awkward at one seating.” The Idiot then bowed to the throne, crying “Many thanks,” and each withdrew. Word was further sent to the palace officers to lay a feast, and the consorts of the three palaces and six courts to lead the princess in the dressing of her hair, as an adornment and a sending-off gift, awaiting the fine match of the twelfth.
Toward the hour of the snake the king put out his carriage and asked the Tang monk and all to come into the imperial garden to look about. A fine place:
Paths were paved with colored stones, balustrades carved from the rail. Paths were paved with colored stones, and by the path, along the stones, grew rare and marvelous blossoms; balustrades were carved, and beyond the rail, along it, sprang strange and lovely herbs. The tender peach trees bewildered the kingfishers; the young willows flashed with yellow orioles. Walking, you felt hidden fragrance fill your sleeves; moving, you took the clean savor onto your clothes. The phoenix terrace, the dragon pool; the bamboo pavilion, the pine veranda. On the phoenix terrace, the playing of flutes drew the phoenix down to bow; in the dragon pool, fish were nurtured till they turned to dragons and went away. The bamboo pavilion held poems, worked out to the last word, cut like the White Snow air; the pine veranda kept anthologies, polished into pearls and jade and noted in the blue-bound books. Garden hills of fist-sized rocks, green; a winding stream with deep blue waves. The Peony Pavilion, the Rose Trellis, piled brocade and spread plush; the jasmine rails, the crabapple beds, heaped rose-cloud and paved jade. The peony’s strange perfume; the hollyhock’s strange beauty. White pears and red apricots vied in fragrance; purple orchids and gold daylilies strove in splendor. Corn poppies, magnolias, azaleas—blushing and glowing; michelias, balsams, hostas—trembling and swaying. Here and there red soaked through like moistened rouge; clump upon clump, fragrance thick as a wrapping of brocade. And best of all the east wind turning the days warm: the whole garden of charmed beauty flaunted its glory.
The king and his few companions gazed a long while. Then the officer of the Office of Rites invited the three, Pilgrim’s party, into the Spring-Retaining Pavilion, while the king led the Tang monk up into the Pavilion of Hua and the Barbarians, and each company feasted. The songs and dances, the pipes and strings, the spread of furnishings—truly:
High-raised, the gates of heaven open to the dawn’s first light; phoenix towers and dragon floors lie draped in auspicious haze.The colors of spring finely spread, an embroidery of grass and flower; the light of heaven strikes far, the brocade robes bright.Pipes and song wind round like an immortal banquet; cups fly back and forth, the jade liquor clear.King and ministers delight together in the sights; Hua and the barbarians pacified forever, the age whole and at peace.
The elder, seeing the king’s courtesy and having no way out of it, could only make the best of things—a joy without, a sorrow within. Sitting there he saw four gold screens hung on the wall, painted with the four scenes of spring, summer, autumn, and winter, each with an inscription, all poems by famous scholars of the Hanlin Academy:
The poem on the scene of spring says:
One breath circles heaven, turning the mighty pot; the great earth glows, the ten thousand forms renewed.Peach and plum vie in beauty, the flowers ablaze; swallows come to the painted beams, stirring the fragrant dust.
The poem on the scene of summer says:
The warm wind brushes and brushes, and thought moves slow; in the palace courts pomegranate and hollyhock flash against the sun.The jade flute’s notes startle the noonday dream; the scent of water-chestnut and lotus drifts to the courtyard curtains.
The poem on the scene of autumn says:
By the golden well the wutong turns a first leaf yellow; the pearl curtains are not rolled, for the night’s frost.The swallow knows the day of the altar and quits its nest; the wild goose breaks from the reed flowers for another land.
The poem on the scene of winter says:
Rain from heaven, flying clouds, a dark and dreary cold; the north wind drives the snow, piling a thousand mountains.The deep palace has its own warmth of the red-burning stove; word comes the plum has opened, jade filling the rail.
The king, seeing the Tang monk gazing freely over the poems, said: “Since the son-in-law delights in the flavor of these poems, he must be a master of song. If you do not begrudge your pearls and jade, will you match one to each, following the rhymes?” The elder was one to forget feeling before a scene, his mind bright, his nature seen. Honored by the king’s command to match the former rhymes, he could not help chanting a line: “The sun is warm, the ice melts, the great earth turns its pot.” The king rejoiced greatly and called to the guards: “Bring the four treasures of the study; let the son-in-law finish his matching and write it down, that I may savor it at leisure.” The elder gladly did not decline, lifted the brush, and matched:
His matching poem to the scene of spring says:
The sun is warm, the ice melts, the great earth turns its pot; in the imperial garden the flowers and herbs are new again.Gentle winds and kindly rains—the people share the moisture; seas at peace, rivers clear, the common dust all gone.
His matching poem to the scene of summer says:
The Dipper points to the south, the white days linger; locust clouds and pomegranate fire vie in their shining.Orioles and purple swallows cry in the palace willows, turning their double notes with skill into the crimson curtains.
His matching poem to the scene of autumn says:
Fragrance drifts from oranges green and tangerines gold; pines and cypresses, dark green, rejoice in the frost.Chrysanthemums by the hedge, half open, gather like brocade; pipes and song ring through the land of water and cloud.
His matching poem to the scene of winter says:
The auspicious snow newly clears, and the air is cold; strange peaks and cunning rocks—a hill of heaped jade.The stove burns beast-shaped charcoal, warming curds and cream; hands in sleeves, I sing aloud, leaning on the kingfisher rail.
The king, hearing the matching poems, rejoiced and cried out: “Bravo, ‘hands in sleeves I sing aloud, leaning on the kingfisher rail’!” He then ordered the Office of Music to set the new poems to music, and the day was spent before they parted.
The three, Pilgrim’s party, in the Spring-Retaining Pavilion also enjoyed themselves to the full, each drinking several cups and all a little merry. They were on the point of going to look for the elder when they saw him already with the king in a pavilion. The Idiot’s doltish nature took him, and he called out: “How fine, how free! Today too we have our enjoyment. Time to sleep off a full belly.” Sha Monk laughed: “Second brother, you have no manners at all. Stuffed with food and wind like this—how can you sleep?” Bajie said: “What do you know? The common saying: ‘If you will not lie stiff after eating, there will be no fat on the belly.’”
The Tang monk, parting from the king, came into the pavilion and scolded Bajie: “You blockhead, coarser than ever! What place is this, to go shouting and bawling? If you anger the king, will he not take your life?” Bajie said: “No matter, no matter. We are kin to him now, in all courtesy—he cannot take it amiss. As the saying goes: ‘Kin cannot be beaten away, neighbors cannot be cursed away.’ We are all having our fun—what is there to fear?” The elder rebuked him and ordered the Idiot brought, to give him twenty blows of the Chan staff. Pilgrim indeed seized him and threw him down, and the elder raised the staff and struck. The Idiot bawled: “Master son-in-law, pardon, pardon!” The banquet officers at hand begged him off. The Idiot scrambled up, grumbling and muttering: “Fine noble one, fine son-in-law—the marriage is not yet made, and already the royal law is at work.” Pilgrim smacked his mouth: “No nonsense, no nonsense—off to sleep with you.”
They spent another night in the Spring-Retaining Pavilion, and the next morning the feasting went on as before.
The merriment ran on unmarked three or four days, until the fine morning of the twelfth came round. The officers of the three bureaus of the Court of Imperial Entertainments memorialized: “Your servants, since receiving the decree on the eighth, have finished the mansion of the son-in-law, which waits only for the trousseau to be set out. The banquet of the joined cup is also ready: five hundred tables and more, meat and vegetarian together.” The king was glad at heart and about to invite the son-in-law to the feast, when a palace officer spoke before the throne: “Your Majesty, the lady of the chief palace requests you.” The king then withdrew into the inner palace, where the empress of the three palaces and the consorts of the six courts were leading the princess, all talking and laughing in the Zhaoyang Palace. Truly it was flowers massed and brocade clustered; that stretch of richness and charm outshone the moon palace of heaven, and yielded nothing to the jasper halls of the immortals. Four new songs of the meeting of joy and the fine marriage prove it:
The Song of Joy says:
Joy, joy, joy—glad and merry indeed! The marriage tie is made, love’s beauty complete.That cunning palace toilette—how could Chang’e compare? The dragon pin and the phoenix pin, gleaming gold threads aflight.Cherry lips, white teeth, a vermilion face; a body lithe and light as a blossom.Brocade heaped on brocade, in the thicket of five colors; fragrance that would brush a Buddha, in the ranks of a thousand gold.
The Song of Meeting says:
Meeting, meeting, meeting—bewitching, charming, fair.She outshines the beauty Mao, shames the fair of Chu; a beauty to topple states and cities, to be matched with flowers, with jade.Her adornment finer still, her pins and rings of dazzling beauty.An orchid heart, an orchid nature, lofty and pure; powdered face, icy skin, glorious and noble.Her kohl brows one line, far mountains faint; graceful and swaying, she gathers the brocaded host.
The Song of the Fine says:
Fine, fine, fine—the jade maiden, the fairy child. Deeply lovable, truly worth praise.Strange fragrance thick upon the air, rouge and powder heaped on heaped.The blessed land of Tiantai is far—how could it match the king’s own house?Laughter and talk in a whirl of charm; pipes and song winding in a clamor.Flowers heaped, brocade laid, a thousand kinds of beauty—look through the world of men, and who is like her?
The Song of the Marriage says:
Marriage, marriage, marriage—orchid and musk breathe their scent.A host of immortals, a company of the fair; the consorts change their colors, the princess dons new dress.Cloud tresses piled in raven chignons; rainbow skirts pressing down the phoenix robe.A stretch of immortal music ringing clear; two lines of crimson and purple in a swirl.In years past the pledge of riding the phoenix was sealed; this morning, happily, the fine marriage is met.
Now the king’s carriage arrived, and the consorts led the princess out with the painted maids and palace girls to meet him. The king, beaming with delight, entered the Zhaoyang Palace and sat. When the consorts had finished their homage, the king said: “Daughter, princess—since you raised the colored tower and threw the ball on the eighth and were so fortunate as to meet the holy monk, your wish is satisfied, I take it. The officers of every office have understood my heart, and every matter is complete. Today is the very fine day; go early to the banquet of the joined cup, and do not miss the hour.” The princess came near, bowed her whole body to the ground, and memorialized: “Father king, forgive your little daughter ten thousand offenses, and hear one word: these days I have heard the palace officers say that the holy monk of the Tang has three disciples, monstrous ugly. Your little daughter dare not see them, fearing that at the sight terror would seize her. I beg you, father king, send them out of the city—so much better—lest they frighten and hurt my frail body and turn blessing into bane.” The king said: “Child, had you not spoken, I had nearly forgotten. They are indeed somewhat hideous; I have had them entertained these days at the Spring-Retaining Pavilion in the imperial garden. This very day let them come up to the hall, that I may give them their rescript and send them out of the city—then to the feast the better.” The princess knocked her head and thanked him for the grace. The king then went out in state to the hall and gave the word to summon the son-in-law and his three.
Now the Tang monk had been counting the days on his fingers, and had endured until the twelfth; before it was light he took counsel with the three: “Today is the twelfth. What is to be done about this business?” Pilgrim said: “I have already made out that the king carries some taint of misfortune, though it has not yet touched him—not a great harm. But I must see the princess’s face. Let her but come out, and one look from old Monkey will tell true from false, and then I move. Set your mind at rest. They are certain now to come and ask us out, and send us from the city. You agree, and be not afraid; I will slip away and be back, and keep close at your side.”
While they were talking, the officers of the carriage and the Office of Rites came indeed to summon them. Pilgrim laughed: “Let us go, let us go. They are surely seeing us off, that master may stay for the wedding.” Bajie said: “A send-off means hundreds and thousands of taels of gold and silver—we can buy presents to carry home, and stop at my father-in-law’s for a family reunion and some fun.” Sha Monk said: “Second brother, shut your mouth and talk no nonsense; let elder brother decide.”
So the luggage and the horses followed those officers down to the vermilion steps. The king, seeing them, bade the three, Pilgrim’s party, come near: “Bring up your rescript of passage; I will set my seal and sign it, and deliver it to you, with traveling money besides, and send you three on early to Vulture Peak to see the Buddha. When you return with the scriptures there will be rich thanks besides. The son-in-law stays here—give yourselves no uneasiness.” Pilgrim thanked him, and had Sha Monk take out the rescript and hand it up. The king read it, set the seal at once, signed the flower characters, and took out ten ingots of gold and twenty of silver as a poor token of kinship. Bajie, whose heart was ever heavy with greed for money and beauty, went to receive it. Pilgrim bowed to the throne, crying: “Our thanks, our thanks,” and turned to go. Tripitaka scrambled up in a fright, caught Pilgrim, and ground his teeth: “Do you all go off and leave me?” Pilgrim took the Tang monk’s hand in his, and cast him a glance: “Stay here and take your ease in happy meeting; we will fetch the scriptures and come back to see you.” The elder, half believing, half not, would not let go. The officers all saw it, and took it for a true farewell. The king then invited the son-in-law up into the hall and ordered the officers to escort the three out of the city, and the elder had to let go and go up into the hall.
The three went out of the palace gates with the crowd, and each took his leave. Bajie said: “Are we really going?” Pilgrim said nothing, but walked back to the lodge. The lodge marshal received them, served tea, and laid a meal. Pilgrim said to Bajie and Sha Monk: “You two stay here and do not show yourselves. If the marshal asks anything, answer vaguely, and do not speak to me. I go to guard master.”
Great Sage that he was, he plucked a hair, blew on it a breath of immortal air, and cried: “Change!” It took his own likeness at once and stayed in the lodge with Bajie and Sha Monk, while his true body flashed up into mid-air and turned into a bee. Look at him:
Wings yellow, tongue sweet, sting sharp; riding the wind it dances, wild and reeling.None better at rifling the stamens and stealing the scent; through willows, through flowers, swaying.Many a toil of sifting and staining; flying here and flying there, busy for nothing.Who has ever tasted the honey so richly brewed? Only its name and its form are kept.
He flew lightly into the palace, and saw from afar the Tang monk seated on the embroidered stool at the king’s left, brow unsmoothed, heart in a fever of impatience. He flew straight to the Vairocana cap, crawled quietly to his ear, and called: “Master, I have come—do not be troubled.” Only the Tang monk heard the words; no mere mortal could have marked them. The Tang monk heard, and at once felt his heart ease. Before long a palace officer came to invite: “Your Majesty, the banquet of the joined cup is laid in the Magpie Palace; the consorts and the princess wait within, praying your Majesty to come with the noble one to meet the kin.” The king’s joy was boundless; he went with the son-in-law into the palace. And this was it:
The lord who loved flowers—flowers became his ruin; the mind of meditation stirred—thought gave birth to sorrow.
But how would the Tang monk win free of the inner palace? Listen to the next chapter to find out.
Chapter 95
Traditional Chinese
第九十五回 假合真形擒玉兔 真陰歸正會靈元
卻說那唐僧憂憂愁愁，隨著國王至後宮。只聽得鼓樂喧天，隨聞得異香撲鼻。低著頭，不敢仰視。行者暗裡欣然，丁在那毘盧帽頂上，運神光，睜火眼金睛觀看。又只見那兩班綵女，擺列的似蕊宮仙府，勝強似錦帳春風。真個是：
娉婷嬝娜，玉質冰肌。一雙雙嬌欺楚女，一對對美賽西施。雲髻高盤飛彩鳳，蛾眉微顯遠山低。笙簧雅奏，簫鼓頻吹。宮商角徵羽，抑揚高下齊。清歌妙舞常堪愛，錦砌花團色色怡。
行者見師父全不動念，暗自裡咂嘴誇稱道：「好和尚，好和尚。身居錦繡心無愛，足步瓊瑤意不迷。」
少時，皇后、嬪妃簇擁著公主出鳷鵲宮，一齊迎接，都道聲：「我王萬歲，萬萬歲。」慌的個長老戰戰兢兢，莫知所措。行者早已知識，見那公主頭頂上微露出一點妖氛，卻也不十分兇惡。即忙爬近耳朵叫道：「師父，公主是個假的。」長老道：「是假的，卻如何放他現相？」行者道：「使出法身，就此拿他也。」長老道：「不可，不可，恐驚了主駕。且待君、后退散，再使法力。」
那行者一生性急，那裡容得，大咤一聲，現了本相，趕上前，揪住公主罵道：「好孽畜！你在這裡弄假成真，只在此這等受用，也儘夠了；心尚不足，還要騙我師父，破他的真陽，遂你的淫性哩。」諕得那國王呆呆掙掙，后妃跌跌爬爬，宮娥綵女無一個不東躲西藏，各顧性命。好便似：
春風蕩蕩，秋氣瀟瀟。春風蕩蕩過園林，千花擺動；秋氣瀟瀟來禁苑，萬葉飄搖。刮折牡丹攲檻下，吹歪芍藥臥欄邊。沼岸芙蓉亂撼，臺基菊蕊鋪堆。海棠無力倒塵埃，玫瑰有香眠野境。春風吹折芰荷楟，冬雪壓歪梅嫩蕊。石榴花瓣，亂落在內院東西；岸柳枝條，斜垂在皇宮南北。好花風雨一宵狂，無數殘紅鋪地錦。
三藏一發慌了手腳，戰兢兢抱住國王，只叫：「陛下，莫怕，莫怕，此是我頑徒使法力，辨真假也。」
卻說那妖精見事不諧，掙脫了手，解剝了衣裳，捽捽頭，搖落了釵環首飾。跑到御花園土地廟裡，取出一條碓嘴樣的短棍，急轉身來亂打行者；行者隨即跟來，使鐵棒劈面相迎。他兩個吆吆喝喝，就在花園內鬥起。後卻大顯神通，各駕雲霧，殺在空中。這一場：
金箍鐵棒有名聲，碓嘴短棍無人識。一個因取真經到此方，一個為愛奇花來住跡。那怪久知唐聖僧，要求配合元精液。舊年攝去真公主，變作人身欽愛惜。今逢大聖認妖氛，救援活命分虛實。短棍行兇著頂丟，鐵棒施威迎面擊。喧喧嚷嚷兩相持，雲霧滿天遮白日。
他兩個殺在半空賭鬥，嚇得那滿城中百姓心慌，盡朝裡多官膽怕。長老扶著國王，只叫：「休驚，請勸娘娘與眾等莫怕。你公主是個假作真形的，等我徒弟拿住他，方知好歹也。」那些妃子有膽大的，把那衣服、釵環拿與皇后看了，道：「這是公主穿的戴的，今都丟下，精著身子，與那和尚在天上爭打，必定是個妖邪。」此時國王、后妃人等才正了性，望空仰視不題。
卻說那妖精與大聖鬥經半日，不分勝敗。行者把棒丟起，叫一聲：「變！」就以一變十，以十變百，以百變千，半天裡，好似蛇遊蟒攪，亂打妖邪。妖邪慌了手腳，化道清風，即奔碧空之上逃走。行者念聲咒語，將鐵棒收做一根，縱祥光一直趕來。將近西天門，望見那旌旗閃灼，行者厲聲高叫道：「把天門的，擋住妖精，不要放他走了。」真個那天門上有護國天王帥領著龐、劉、苟、畢四大元帥，各展兵器攔阻。妖邪不能前進，急回頭，使短棍，又與行者相持。
這大聖掄鐵棒，仔細迎著看時，見那短棍兒一頭奘，一頭細，卻似舂碓臼的杵頭模樣，叱咤一聲，喝道：「孽畜！你拿的是甚麼器械，敢與老孫抵敵？快早降伏，免得這一棒打碎你的天靈。」那妖邪咬著牙道：「你也不知我這兵器，聽我道：
仙根是段羊脂玉，磨琢成形不計年。混沌開時吾已得，洪濛判處我當先。源流非比凡間物，本性生來在上天。一體金光和四相，五行瑞氣合三元。隨吾久住蟾宮內，伴我常居桂殿邊。因為愛花垂世境，故來天竺假嬋娟。與君共樂無他意，欲配唐僧了宿緣。你怎欺心破佳偶，死尋趕戰逞兇頑？這般器械名頭大，在你金箍棒子前。廣寒宮裡搗藥杵，打人一下命歸泉。」
行者聞說，呵呵冷笑道：「好孽畜啊！你既住在蟾宮之內，就不知老孫的手段，你還敢在此支吾？快早現相降伏，饒你性命。」那怪道：「我認得你是五百年前大鬧天宮的弼馬溫，理當讓你。但只是破人親事，如殺父母之仇，故此情理不甘，要打你欺天罔上的弼馬溫。」那大聖惱得是「弼馬溫」三字，他聽得此言，心中大怒，舉鐵棒劈面就打；那妖邪掄杵來迎。就於西天門前，發狠相持。這一場：
金箍棒，搗藥杵，兩般仙器真堪比。那個為結婚姻降世間，這個因保唐僧到這裡。原來是國王沒正經，愛花引得妖邪喜。致使如今恨苦爭，兩家都把頑心起。一衝一撞賭輸贏，劖語劖言齊鬥嘴。藥杵英雄世罕稀，鐵棒神威還更美。金光湛湛幌天門，彩霧輝輝連地里。來往戰經十數回，妖邪力弱難搪抵。
那妖精與行者又鬥了十數回，見行者的棒勢緊密，料難取勝，虛丟一杵，將身幌一幌，金光萬道，徑奔正南上敗走。大聖隨後追襲。忽至一座大山，妖精按金光，鑽入山洞，寂然不見。又恐他遯身回國，暗害唐僧，他認了這山的規模，返雲頭徑轉國內。
此時有申時矣。那國王正扯著三藏，戰戰兢兢，只叫：「聖僧救我。」那些嬪妃、皇后也正愴惶，只見大聖自雲端裡落將下來，叫道：「師父，我來也。」三藏道：「悟空立住，不可驚了聖躬。我問你：假公主之事，端的如何？」行者立於鳷鵲宮外，叉手當胸道：「假公主是個妖邪。初時與他打了半日，他戰不過我，化道清風，徑往天門上跑，是我吆喝天神擋住。他現了相，又與我鬥到十數合，又將身化作金光，敗回正南上一座山上。我急追至山，無處尋覓，恐怕他來此害你，特地回顧也。」國王聽說，扯著唐僧問道：「既然假公主是個妖邪，我真公主在於何處？」行者應聲道：「待我拿住假公主，你那真公主自然來也。」那后妃等聞得此言，都解了恐懼，一個個上前拜告道：「望聖僧救得我真公主來，分了明暗，必當重謝。」行者道：「此間不是我們說話處，請陛下與我師出宮上殿，娘娘等各轉回宮，召我師弟八戒、沙僧來保護師父，我卻好去降妖。一則分了內外，二則免我懸掛。謹當辨明，以表我一場心力。」國王依言，感謝不已。遂與唐僧攜手出宮，徑至殿上。眾后妃各各回宮。一壁廂教備素膳，一壁廂召八戒、沙僧。須臾間，二人早至。行者備言前事，教他兩個用心護持。這大聖縱觔斗雲，飛空而去。那殿前多官，一個個望空禮拜不題。
孫大聖徑至正南方那座山上尋找。原來那妖邪敗了陣，到此山，鑽入窩中，將門兒使石塊擋塞，虛怯怯藏隱不出。行者尋一會，不見動靜，心甚焦惱，捻著訣，念動真言，喚出那山中土地、山神審問。少時，二神至了，叩頭道：「不知，不知，知當遠接，萬望恕罪。」行者道：「我且不打你。我問你：這山叫做甚麼名字？此處有多少妖精？從實說來，饒你罪過。」二神告道：「大聖，此山喚做毛穎山。山中只有三處兔穴，亙古至今，沒甚妖精，乃五環之福地也。大聖要尋妖精，還是西天路上去有。」行者道：「老孫到了西天天竺國，那國王有個公主被個妖精攝去，拋在荒野。他就變做公主模樣，戲哄國王，結綵樓，拋繡毬，欲招駙馬。我保唐僧至其樓下，被他有心打著唐僧，欲為配偶，誘取元陽。是我識破，就於宮中現身捉獲。他就脫了人衣、首飾，使一條短棍，喚名搗藥杵，與我鬥了半日，他就化清風而去。被老孫趕至西天門，又鬥有十數合。他料不能勝，復化金光，逃至此處，如何不見？」
二神聽說，即引行者去那三窟中尋找。始於山腳下窟邊看處，亦有幾個草兔兒，也驚得走了。尋至絕頂上窟中看時，只見兩塊大石頭，將窟門擋住。土地道：「此間必是妖邪，趕急鑽進去也。」行者即使鐵棒，捎開石塊。那妖邪果藏在裡面，呼的一聲，就跳將出來，舉藥杵來打行者掄起鐵棒架住。諕得那山神倒退，土地忙奔。那妖邪口裡囔囔突突的罵著山神、土地道：「誰教你引著他往這裡來找尋？」他支支撐撐的抵著鐵棒，且戰且退，奔至空中。
正在危急之際，卻又天色晚了。這行者愈發狠性，下切手，恨不得一棒打殺。忽聽得九霄碧漢之間有人叫道：「大聖，莫動手，莫動手，棍下留情。」行者回頭看時，原來是太陰星君，後帶著姮娥仙子，降彩雲到於當面。慌得行者收了鐵棒，躬身施禮道：「老太陰往那裡去？老孫失迴避了。」太陰道：「與你對敵的這個妖邪，是我廣寒宮搗玄霜仙藥之玉兔也。他私自偷開玉關金鎖，走出宮來，今經一載。我算他目下有傷命之災，特來救他性命。望大聖看老身饒他罷。」行者喏喏連聲，只道：「不敢，不敢。怪道他會使搗藥杵，原來是個玉兔兒。老太陰不知，他攝藏了天竺國王之公主，卻又假合真形，欲破我聖僧師父之元陽，其情其罪，其實何甘？怎麼便可輕恕饒他？」太陰道：「你亦不知，那國王之公主，也不是凡人，原是蟾宮中之素娥。十八年前，他曾把玉兔兒打了一掌，卻就思凡下界，一靈之光，遂投胎於國王正宮皇后之腹，當時得以降生。這玉兔兒懷那一掌之仇，故於舊年私走出宮，拋素娥於荒野。但只是不該欲配唐僧，此罪真不可逭。幸汝留心，識破真假，卻也未曾傷損你師。萬望看我面上，恕他之罪，我收他去也。」行者笑道：「既有這些因果，老孫也不敢抗違。但只是你收了玉兔兒，恐那國王不信，敢煩太陰君同眾仙妹將玉兔兒拿到那廂，對國王明證明證：一則顯老孫之手段，二來說那素娥下降之因由，然後著那國王取素娥公主之身，以見顯報之意也。」
太陰君信其言，用手指定妖邪，喝道：「那孽畜還不歸正同來。」玉兔兒打個滾，現了原身。真個是：
缺唇尖齒，長耳稀鬚。團身一塊毛如玉，展足千山蹄若飛。直鼻垂酥，果賽霜華填粉膩；雙睛紅映，猶欺雪上點胭脂。伏在地，白穰穰一堆素練；伸開腰，白鐸鐸一架銀絲。幾番家吸殘清露瑤天曉，搗藥長生玉杵奇。
那大聖見了，不勝欣喜，踏雲光，向前引導。那太陰君領著眾姮娥仙子，帶著玉兔兒，徑轉天竺國界。此時正黃昏，看看月上。到城邊，聞得譙樓上擂鼓。那國王與唐僧尚在殿內，八戒、沙僧與多官都在階前，方議退朝，只見正南上一片彩霞，光明如晝。眾擡頭看處，又聞得孫大聖厲聲高叫道：「天竺陛下，請出你那皇后、嬪妃看者：這寶幢下乃月宮太陰星君，兩邊的仙妹是月裡嫦娥。這個玉兔兒卻是你家的假公主，今現真相也。」那國王急召皇后、嬪妃與宮娥、綵女等眾朝天禮拜，他和唐僧及多官亦俱望空拜謝。滿城中各家各戶，也無一人不設香案，叩頭念佛。正此觀看處，豬八戒動了慾心，忍不住，跳在空中，把霓裳仙子抱住道：「姐姐，我與你是舊相識，我和你耍子兒去也。」行者上前，揪著八戒，打了兩掌，罵道：「你這個村潑獃子！此是甚麼去處，敢動淫心？」八戒道：「拉閑散悶耍子而已。」那太陰君令轉仙幢，與眾嫦娥收回玉兔，徑上月宮而去。行者把八戒揪落塵埃。
這國王在殿上謝了行者，又問前因道：「多感神僧大法力捉了假公主。朕之真公主，卻在何處所也？」行者道：「你那真公主也不是凡胎，就是月宮裡素娥仙子。因十八年前，他將玉兔兒打了一掌，就思凡下界，投胎在你正宮腹內，生下身來。那玉兔兒懷恨前仇，所以於舊年間偷開玉關金鎖走下來，把素娥攝拋荒野，他卻變形哄你。這段因果，是太陰君親口才與我說的。今日既去其假者，明日請御駕去尋其真者。」國王聞說，又心意慚惶，止不住腮邊流淚道：「孩兒，我自幼登基，雖城門也不曾出去，卻教我那裡去尋你也？」行者笑道：「不須煩惱，你公主現在給孤布金寺裡裝風，今且各散，到天明我還你個真公主便是。」眾官又拜伏奏道：「我王且心寬，這幾位神僧乃騰雲駕霧之佛，必知未來過去之因由，明日煩神僧同去一尋，便知端的。」國王依言，即請至留春亭擺齋安歇。此時已近二更。正是那：
銅壺滴漏月華明，金鐸叮噹風送聲。杜宇正啼春去半，落花無路近三更。御園寂寞鞦韆影，碧落空浮銀漢橫。三市六街無客走，一天星斗夜光晴。
當夜各寢不題。
這一夜，國王退了妖氣，陡長精神，至五更三點，復出臨朝。朝畢，命請唐僧四眾，議尋公主。長老隨至，朝上行禮。大聖三人，一同打個問訊。國王欠身道：「昨所云公主孩兒，敢煩神僧為一尋救。」長老道：「貧僧前日自東來，行至天晚，見一座給孤布金寺，特進求宿，幸那寺僧相待。當晚齋罷，步月閑行，行至布金舊園，觀看基址，忽聞悲聲入耳，詢問其由。本寺一老僧，年已百歲之外，他屏退左右，細細的對我說了一遍道：『悲聲者，乃舊年春深時，那老僧正明性月，忽然一陣風生，見一女子擲之於地，那僧問之，那女子道：「我是天竺國國王公主，因為夜間玩月觀花，被風刮至於此。」』那老僧多知人禮，即將公主鎖在一間僻靜房中。惟恐本寺頑僧污染，只說是妖精，被他鎖住。公主識得此意，日間胡言亂語，討些茶飯吃了；夜深無人處，思量父母悲啼。那老僧也曾來國打聽幾番，見公主在宮無恙，所以不敢聲言舉奏。因見我徒弟有些神通，那老僧千叮萬囑，教貧僧到此查訪。不期他原是蟾宮玉兔為妖，假合真形，變作公主模樣，他卻又有心要破我元陽。幸虧我徒弟施威顯法，認出真假。今已被太陰星收去。賢公主見在布金寺裝風也。」
國王見說此詳細，放聲大哭。早驚動三宮六院，都來問及前因，無一人不痛哭者。良久，國王又問：「布金寺離城多遠？」三藏道：「只有六十里路。」國王遂傳旨：「著東西二宮守殿，掌朝太師衛國。朕同正宮皇后帥多官、四神僧，去寺取公主也。」當時擺駕，一行出朝。
你看那行者就跳在空中，把腰一扭，先到了寺裡。眾僧慌忙跪接道：「老爺去時，與眾步行，今日何從天上下來？」行者笑道：「你那老師在於何處？快叫他出來，排設香案接駕，天竺國王、皇后、多官與我師都來了。」眾僧不解其意，即請出那老僧。老僧見了行者，倒身下拜道：「老爺，公主之事如何？」行者把那假公主拋繡毬，欲配唐僧，並趕捉賭鬥，與太陰星收去玉兔之言，備陳了一遍。那老僧又磕頭拜謝。行者攙起道：「且莫拜，且莫拜。快安排接駕。」眾僧才知後房裡鎖得是個女子，一個個驚驚喜喜，便都設了香案，擺列山門之外，穿了袈裟，撞起鐘鼓等候。
不多時，聖駕早到。果然是：
繽紛瑞靄滿天香，一座荒山倏被祥。虹流千載清河海，電繞長春賽禹湯。草木沾恩添秀色，野花得潤有餘芳。古來長者留遺跡，今喜明君降寶堂。
國王到於山門之外，只見那眾僧齊齊整整，俯伏接拜；又見孫行者立在中間。國王道：「神僧何先到此？」行者笑道：「老孫把腰略扭一扭兒，就到了。你們怎麼就走這半日？」隨後唐僧等俱到。長老引駕，到於後面房邊，那公主還裝風胡說。老僧跪指道：「此房內就是舊年風吹來的公主娘娘。」國王即令開門。隨即打開鐵鎖，開了門。國王與皇后見了公主，認得形容，不顧穢污，近前一把摟抱道：「我的受苦的兒啊！你怎麼遭這等折磨，在此受罪？」真是父母子女相逢，比他人不同，三人抱頭大哭。哭了一會，敘畢離情，即令取香湯，教公主沐浴更衣，上輦回國。
行者又對國王拱手道：「老孫還有一事奉上。」國王答禮道：「神僧有事吩咐，朕即從之。」行者道：「他這山，名為百腳山。近來說有蜈蚣成精，黑夜傷人，往來行旅，甚為不便。我思蜈蚣惟雞可以降伏，可選絕大雄雞千隻，撒放山中，除此毒蟲。就將此山名改換改換，賜文一道敕封，就當謝此僧供養公主之恩也。」國王甚喜，領諾。隨差官進城取雞；又改山名為寶華山。仍著工部辦料重修，賜與封號，喚做「敕建寶華山給孤布金寺」；把那老僧封為「報國僧官」，永遠世襲，賜俸三十六石。僧眾謝了恩，送駕回朝。
公主入宮，各各相見。安排筵宴，與公主釋悶賀喜。后妃母子，復聚首團圞。國王君臣亦共喜，飲宴一宵不題。
次早，國王傳旨，召丹青圖下聖僧四眾喜容，供養在華夷樓上。又請公主新妝重整，出殿謝唐僧四眾救苦之恩。謝畢，唐僧辭王西去。那國王那裡肯放，大設佳宴，一連吃了五六日，著實好了獃子，盡力放開肚量受用。
國王見他們拜佛心重，苦留不住，遂取金銀二百錠、寶貝各一盤奉謝。師徒們一毫不受。教擺鑾駕，請老師父登輦，差官遠送。那后妃并臣民人等俱各叩謝不盡。及至前途，又見眾僧叩送，俱不忍相別。行者見送者不肯回去，無已，捻訣，往巽地上吹口仙氣，一陣暗風，把送的人都迷了眼目，方才得脫身而去。這正是：
沐淨恩波歸了性，出離金海悟真空。
畢竟不知前路如何，且聽下回分解。
English
With Borrowed Shape and True Form They Take the Jade Hare; True Yin Returns to the Right and Meets the Luminous Source
Now the Tang monk, sorrowful and heavy of heart, followed the king into the inner palace. He heard drums and music dinning to the heavens, and smelled strange fragrance striking the nose. Head lowered, he dared not look up. Pilgrim, secretly delighted, perched on the crown of the Vairocana cap, marshaled his divine light, opened his fire eyes and gold pupils, and looked about. The two ranks of painted maids were arrayed like the grotto of the Stamen Palace, an immortal mansion, finer by far than brocade curtains in the spring wind. Truly:
Gracious and swaying, jade in substance, ice in skin.Pair on pair, their charm outdoes the maids of Chu; rank on rank, their beauty vies with Xishi.Cloud chignons piled high, where bright phoenixes fly; moth brows faintly shown, the far mountains low.Pipes and reeds in elegant concert; flutes and drums blow on and on.Gong, shang, jue, zhi, yu—the notes rise and fall in one accord.Pure songs and wondrous dances ever to be loved; brocade paving, flower clusters—every color delights.
Pilgrim, seeing that his master’s thoughts did not stir at all, smacked his lips in secret praise: “A fine monk, a fine monk! Living amid brocade and splendor, his heart holds no love; treading on jasper and jade, his mind is not beguiled.”
In a little while the empress and consorts, crowding round the princess, came out of the Magpie Palace to meet them, all crying: “Ten thousand years to our king, ten thousand myriad years!” The elder trembled all over, not knowing where to turn. Pilgrim had already seen: above the princess’s head there showed faintly a wisp of demonic air, though not very fierce. He crawled close to his ear and called: “Master, the princess is a false one.” The elder said: “A false one—but how shall we make her show herself?” Pilgrim said: “Let out my dharma body and take her here.” The elder said: “No, no—do not shock the sovereign. Wait till king and empress have withdrawn, then use your powers.”
But Pilgrim was impatient all his life; how could he wait? He gave a great shout, showed his true form, rushed up, seized the princess, and cursed: “Accursed beast! Here you have made the false true; you could have taken your ease here forever and it would have been enough. But your heart was not satisfied—you must trick my master, break his true yang, and satisfy your lust.” The king stood gaping and struggling; the empress and consorts tumbled and scrambled; of the palace maids and painted girls not one but hid east and scrambled west, every soul looking to her own life. It was much like:
The spring wind rolling and rolling, the autumn air rustling and shrill. The spring wind rolling and rolling through the garden, a thousand flowers tossing; the autumn air rustling and shrill in the forbidden park, ten thousand leaves adrift. It snaps the peony down aslant beneath the rail, bends the tree peony to sleep along the balustrade. The mallows on the pool’s bank are wildly shaken; chrysanthemum buds are strewn in heaps on terrace steps. The crabapple, strengthless, lies in the dust; the rose, still fragrant, sleeps in the wild. The spring wind breaks the lotus stems; winter snow bows the plum’s tender buds. Pomegranate petals fall in disarray through the inner courts, east and west; willow wands of the bank droop aslant, north and south of the palace. A night of wind and rain runs wild with the fair flowers, and countless fallen reds carpet the ground like brocade.
Tripitaka was utterly at a loss, arms trembling as he clutched the king, crying only: “Your Majesty, do not fear, do not fear! It is my unruly disciple using his powers, to tell true from false.”
Now the demon, seeing things going badly, twisted free, stripped off her robes, shook her head and shook loose pins, rings, and ornaments, ran to the temple of the local earth god in the imperial garden, took out a short club shaped like a pestle’s nose, whirled around, and rained blows on Pilgrim. Pilgrim followed her at once, meeting her face to face with the iron staff. The two of them, shouting and hallooing, fell to fighting in the garden; then, showing their full powers, each rode cloud and mist and fought in the air. This contest:
The gold-banded iron staff has a famous name; the pestle-nosed club no one knows.One came to this place seeking the true scriptures; one, for love of rare flowers, made her dwelling here.That fiend has long known the holy monk of the Tang, seeking to be joined and to take his primal essence.Last year she carried off the true princess and took human form, cherished and beloved.Now she meets the Great Sage, who knows the demonic air, come to save a life and sort the true from the false.The short club deals out fury, flung at the crown; the iron staff shows its might, striking at the face.In a din and clamor the two hold their ground; cloud and mist fill the sky and veil the white sun.
The two fought it out in mid-air, striking terror into the people through the whole city and dread into the many officers within the palace. The elder supported the king, crying: “Do not be alarmed. Pray calm the lady and all the rest. Your princess is a false one in a true form; when my disciple takes her, you will know good from bad.” Those consorts with bolder hearts took up the robes, pins, and rings and showed the empress: “This is what the princess wore and wore upon her head; now she has cast it all off, and stark naked fights the monk in the sky—she must be a demon.” Only then did the king, empress, and consorts steady themselves, gazing up into the air—but no more of that.
Now the demon fought the Great Sage half a day without victory or defeat. Pilgrim flung his staff aloft, crying: “Change!”—one became ten, ten became a hundred, a hundred became a thousand—and in mid-sky, like serpents gliding and pythons thrashing, they fell upon the demon in a storm of blows. The demon lost her footing, turned into a wisp of clean wind, and fled for the blue vault. Pilgrim pronounced a spell, gathered the staff back into one, and rode the auspicious light in pursuit. As he neared the West Heaven Gate he saw banners flashing, and called in a stern voice: “Keepers of the heaven gate—bar the demon’s way, and do not let her pass!” And truly, above the gate the Guardian Heavenly King led the four great marshals Pang, Liu, Gou, and Bi, each spreading out his weapon to bar her. The demon could not advance; turning back in haste, she plied the short club and held her ground against Pilgrim again.
The Great Sage swung the iron staff and looked closely: the short club was thick at one end, thin at the other, just like the head of the pestle of a pounding mill. He roared: “Accursed beast! What weapon is that you carry, to match old Monkey? Surrender quickly, and spare your skull this staff’s shattering.” The demon ground her teeth: “You do not know my weapon either. Hear me:
Immortal root: a piece of mutton-fat jade, ground and carved into shape through years past counting.When chaos opened I already had it; when the vast dark was divided I came first.Its line is not as common things of earth; its nature was born in the upper heaven.One body of golden light joined to the four forms; the auspicious breaths of the five elements merged into the three origins.Long it has dwelt with me in the Toad Palace, kept me company by the cassia halls.Because I loved the flowers of the world below, I came to India and feigned the lovely maid.To share delight with you was not my purpose; I meant to wed the Tang monk and close an old account.How dare you wound your heart and break a fine match, pursuing me to death and flaunting your savagery?This weapon’s name is greater far than your gold-banded staff:the pestle that pounds the elixir in the Palace of Vast Cold—one blow, and a man’s life goes home to the springs.”
Hearing this, Pilgrim laughed coldly: “A fine accursed beast! You have dwelt in the Toad Palace, yet you do not know old Monkey’s art, and dare stand haggling here? Show yourself and surrender quickly, and I will spare your life.” The fiend said: “I know you are the Bimawen (Keeper of the Heavenly Horses) who wrecked the Heavenly Palace five hundred years ago, and it would be right to yield to you. But to break a marriage is like the vengeance of killing father and mother; so, unwilling in feeling and in reason, I mean to beat you, Bimawen, deceiver of Heaven and traitor above.” Of all words the Great Sage hated most the name “Bimawen”; hearing this he flared into fury, raised the iron staff and struck full at her face; the fiend swung the pestle to meet him. There before the West Heaven Gate they locked in bitter combat. This contest:
The gold-banded staff, the medicine-pounding pestle—two immortal weapons truly matched.That one descended into the world to make a marriage; this one came here guarding the Tang monk.It began with a king who was not serious: his love of flowers drew a demon’s delight.So now they hate and struggle bitterly, both sides raising their wanton hearts.One thrust, one parry, wagering the victory; taunt and counter-taunt, a war of tongues.The medicine pestle is a hero rare in the world; the iron staff’s divine might is finer yet.Golden light, gleaming on gleaming, shakes the heaven gate; colored mist, glowing on glowing, joins earth to sky.They came and went through a dozen rounds or more; the demon’s strength waned and could not hold.
The demon fought Pilgrim another dozen rounds or more; seeing the close press of his staff, and knowing she could not win, she feinted away the pestle, shook her body, shot out ten thousand beams of golden light, and fled in defeat straight toward the south. The Great Sage pursued. Suddenly they came to a great mountain; the demon pressed down her golden light, burrowed into a cave, and vanished. Fearing she might slip back to the capital and do the Tang monk secret harm, he marked the mountain’s shape and turned his cloud head straight back to the kingdom.
It was by then the hour of the monkey. The king was still clutching Tripitaka, trembling, crying only: “Holy monk, save me!” The consorts and the empress were in the same dismay, when the Great Sage came down from the clouds, calling: “Master, I have come.” Tripitaka said: “Wukong, stand fast—do not alarm the sacred person. Answer me: what of the false princess?” Pilgrim stood outside the Magpie Palace, hands crossed on his breast: “The false princess is a demon. I fought her half a day at first; she could not beat me, turned into a wisp of clean wind, and made straight for the heaven gate, where I shouted to the heavenly gods to bar her. She showed her true form and fought me a dozen rounds more, then turned herself into golden light and fled in defeat to a mountain in the south. I hastened in pursuit to the mountain but could find no trace, and fearing she might come here to hurt you, came back specially to look in.” The king, hearing this, clutched the Tang monk and asked: “Since the false princess is a demon, where is my true princess?” Pilgrim answered: “Wait till I take the false one, and your true princess will come of herself.” At this the empress and consorts were all released from fear, and came up one by one to plead: “We pray the holy monk will bring back our true princess, and part light from dark; we will repay you richly.” Pilgrim said: “This is no place to talk. Let your Majesty come out of the palace with my master up into the hall; let the ladies each return to their palaces; summon my brothers Bajie and Sha Monk to guard my master, and I can go subdue the demon. First, to part inner from outer; second, to spare my worrying. I shall make the matter clear, and show what my efforts were worth.” The king agreed, thanking him without end, and went out of the palace hand in hand with the Tang monk, straight up into the hall. The consorts each returned to her palace. On one side a vegetarian meal was made ready; on another Bajie and Sha Monk were summoned, and the two were there in a moment. Pilgrim told them the whole story and charged them to guard him with care. The Great Sage then somersaulted up on his cloud and flew off through the sky. The many officers before the hall bowed to the sky one and all—but no more of that.
The Great Sage Sun went straight to that mountain in the south to search. The demon, routed in battle, had come to this mountain, burrowed into her den, stopped up the door with stones, and hidden quaking within. Pilgrim searched a while and, hearing nothing, grew hot with vexation; he pinched a spell sign, pronounced the true words, and summoned the local earth god and the mountain god of the place to question them. Soon the two gods came and knocked their heads: “We do not know, we do not know. Had we known, we would have gone far out to meet you—forgive our offense.” Pilgrim said: “I will not beat you yet. Answer me: what is this mountain called? How many demons are here? Speak the truth and I will forgive your fault.” The two gods said: “Great Sage, this mountain is called Fur-Tip Mountain. In it there are only three rabbit burrows; from high antiquity until now there have been no demons—it is a blessed land of the five enclosures. If you would seek a demon, Great Sage, it is out along the road to the Western Heaven you must look.” Pilgrim said: “Old Monkey has reached the kingdom of India in the Western Heaven, where the king’s princess was carried off by a demon and thrown away in the wilds. The demon took the princess’s shape, fooled the king, raised the painted tower, threw the embroidered ball, and meant to catch a prince consort. I was guarding the Tang monk and came beneath the tower, and she deliberately struck the Tang monk with the ball, meaning to take him for her mate and lure away his primal yang. I saw through it, showed myself in the palace, and seized her. She stripped off her human robes and ornaments, took up a short club called the medicine-pounding pestle, and fought me half a day; then she turned into clean wind and fled. I chased her to the West Heaven Gate and fought her a dozen rounds more. Seeing she could not win, she turned to golden light again and fled here—how is it I cannot find her?”
The two gods led Pilgrim to search the three burrows. First, by the burrow at the mountain’s foot, there were a few wild rabbits, which fled in fright. When they searched the burrow at the very summit, they saw two great boulders blocking the burrow door. The earth god said: “The demon must be here; she burrowed in in haste.” Pilgrim at once used the iron staff to shove the stones aside. The demon indeed lay hidden within; with a whoosh she leaped out, raised the pestle to strike Pilgrim, and he swung the iron staff and parried. The mountain god shrank back in terror; the earth god scurried away. The demon, muttering and grumbling, cursed the mountain god and the earth god: “Who told you to lead him here to search?” Propping and bracing herself against the iron staff, she fought and fell back by turns until she reached mid-air.
Just at the crisis the sky was growing dark. Pilgrim’s fury rose the higher; he struck to kill, longing to beat her dead with one blow. Suddenly from the ninefold empyrean a voice called: “Great Sage, stay your hand, stay your hand—spare her under your staff.” Pilgrim turned his head and saw the Lady of the Moon, with the fairy Chang’e following behind, descending on bright clouds before him. Alarmed, Pilgrim put up the iron staff, bowed, and saluted: “Where does the Lady Moon go? Old Monkey failed to stand aside.” The Lady said: “This demon who fought you is the jade hare of my Palace of Vast Cold, who pounds the elixir of dark frost. She secretly unlocked the jade gate and gold lock, slipped out of the palace, and it is now a year. I reckoned she had a mortal peril upon her just now, and have come specially to save her life. For my sake, Great Sage, let her go.” Pilgrim cried yes and yes again: “I dare not, I dare not. No wonder she could wield the medicine pestle—it is a jade hare. You do not know, Lady Moon: she carried off and hid the princess of the king of India, and then borrowed a true shape, meaning to break the primal yang of my master the holy monk. In feeling and in fault, how could she deserve a light pardon? How can you forgive her so easily?” The Lady said: “You do not know either: that king’s princess is no mortal either, but the Fairy Su’e of the Toad Palace. Eighteen years ago she struck the jade hare a blow of the palm, and then longed for the world and came down; her one spark of spirit entered the womb of the queen of the chief palace, and so she was born. This jade hare, nursing the grudge of that palm blow, slipped out of the palace last year and cast Su’e away in the wilds. But she should not have sought to mate with the Tang monk—a sin truly not to be pardoned. Happily you kept watch, saw through false and true, and your master was never harmed. For my face’s sake, forgive her fault, and I will take her away.” Pilgrim laughed: “Since the karma is so, old Monkey dares not defy it. But if you take the jade hare away, I fear the king will not believe it. May I trouble the Lady Moon, with all the immortal sisters, to carry the jade hare over there, to make proof before the king? First, to show old Monkey’s art; second, to tell why Su’e came down; then let the king fetch the body of the princess Su’e, and the meaning of manifest requital will be seen.”
The Lady Moon believed him, pointed her hand at the demon, and cried: “Accursed beast, will you not return to the right and come with me?” The jade hare rolled over and showed her true form. Truly:
Cleft lip, sharp teeth, long ears, sparse whiskers.A rounded body, a mass of fur like jade; feet outstretched, over a thousand hills, hooves like flight.The straight nose drips cream—truly like frost-flowers filling powder’s sheen; the two eyes flash red—like rouge dotted on snow.Crouched on the ground, a heap of white, a bolt of plain silk; stretched at length, a shimmering frame of silver thread.Oft has it sipped the last clear dew at the jade heaven’s dawn, and pounded the elixir of long life with the wondrous jade pestle.
The Great Sage, seeing it, was overjoyed; treading the cloud light he went on before to lead the way. The Lady Moon led the fairies Chang’e, took up the jade hare, and went straight back into the borders of India. It was dusk, and the moon rising. As they neared the city they heard the drum beaten on the watchtower. The king and the Tang monk were still in the hall, with Bajie, Sha Monk, and the many officers before the steps, just debating the end of court, when they saw a stretch of bright cloud in the south, lighting the sky like day. All raised their heads, and heard the Great Sage Sun call out in a stern voice: “Sovereign of India, call out your empress and consorts to look: beneath this jeweled banner is the Lady of the Moon of the Moon Palace, and the immortal sisters at her sides are the Chang’e of the moon. This jade hare is the false princess of your house, now shown in her true form.” The king hastily summoned empress, consorts, palace maids, and painted girls, and all bowed toward Heaven; he and the Tang monk and the officers bowed to the sky in thanks. In every house in the city, not one but set out incense tables and knocked heads, calling on the Buddha. While they were watching, Bajie’s lust was stirred; he could not contain himself, leaped into the air, and hugged the Fairy of the Rainbow Skirts: “Sister, you and I are old acquaintance—come away and play with me!” Pilgrim came up, seized Bajie, gave him two slaps, and cursed: “You boorish, brazen Idiot! What place is this, to let your lust loose?” Bajie said: “Only idle fun, to pass the tedium.” The Lady Moon then ordered the immortal banner to turn, and with all the Chang’e took back the jade hare, and went straight up to the Moon Palace. Pilgrim hauled Bajie down into the dust.
The king thanked Pilgrim in the hall and asked the cause again: “We are much beholden to the holy monk’s great powers for taking the false princess. But where is our true princess?” Pilgrim said: “Your true princess is no mortal frame either, but the Fairy Su’e of the Moon Palace. Because eighteen years ago she struck the jade hare a blow of the palm, she longed for the world and came down, and entered the womb of your chief queen, and was born into the world. The jade hare, nursing her old grudge, secretly unlocked the jade gate and gold lock and came down last year, carried Su’e off and threw her away in the wilds, and took her shape to fool you. This karma the Lady Moon told me with her own mouth just now. Today, since the false one is gone away, tomorrow let your sacred carriage go and seek the true.” The king, hearing it, was abashed and stricken, and could not keep the tears from his cheeks: “Child—I have sat on the throne from childhood; I have never so much as gone out the city gates. Where would you have me seek you?” Pilgrim laughed: “No need for trouble. Your princess is at this moment playing mad at the Bestowed Gold Monastery of the Provider for the Lonely. Let all disperse now, and at daybreak I will hand you back a true princess.” The officers again bowed and memorialized: “Let our king set his heart at ease. These holy monks are Buddhas who ride the clouds and mists, and must know the causes of things to come and past; tomorrow let the holy monks go with us to seek her, and all will be known.” The king agreed, invited them to the Spring-Retaining Pavilion, laid a meal, and lodged them. It was nearing the second watch. And so it was:
On the bronze clepsydra the drops fall, the moonlight bright; the golden bells chime and chime, the wind bearing the sound.The cuckoo cries just now that spring is half gone; the fallen flowers have no road, near the third watch.In the imperial garden, lonely, the shadow of the swing; in the blue void, floating idly, the Silver River lies athwart.Through the three markets and six streets no traveler walks; a sky of stars, the night light clear.
That night all slept—but no more of that.
That night the king, his demonic taint dispelled, shot up in spirit; at the fifth watch, third point, he came out again to hold court. When court was done he ordered the Tang monk’s four summoned, to take counsel on finding the princess. The elder came and bowed at the foot of the throne, and the three of the Great Sage’s party made a salutation together. The king inclined his body: “The princess, our child, of whom we spoke yesterday—we beg the holy monks to seek her out and rescue her.” The elder said: “When this poor monk came from the East the other day, traveling till dusk, I saw a monastery, the Bestowed Gold Monastery of the Provider for the Lonely, and went in to ask a lodging; happily the monks received me. That evening, after the meal, I strolled in the moonlight and came to the old grounds of the Bestowed Gold garden to look at the foundations, when suddenly a sound of grief fell on my ear; I asked the cause. An old monk of that monastery, past a hundred years, dismissed those about him and told me in detail: ‘The grieving is this: late last spring, when I was at the moment of illuminating the moon of my nature, a wind suddenly arose, and I saw a young woman flung down to the ground. I asked her, and she said: “I am the princess of the king of India. Watching the moon and the flowers by night, I was blown here by the wind.”’ That old monk, knowing well the courtesies of men, locked the princess in a quiet room; fearing the wild monks of the place would defile her, he said only it was a demon he had chained. The princess understood his meaning, and by day babbled nonsense and begged her tea and rice; in the deep of night, where no one was, she thought of her father and mother and wept. The old monk came to the city several times to inquire, saw the princess safe in the palace, and so dared not speak or memorialize. Seeing that my disciple had some powers, the old monk urged me a thousand times over to come here and search it out. Who could have known the demon was the jade hare of the Toad Palace, who borrowed a true shape and turned into the princess’s likeness, and meant moreover to break my primal yang? Happily my disciple showed his might and his art, and knew the false from the true. She has now been taken away by the Lady of the Moon. The worthy princess is at this moment playing mad at the Bestowed Gold Monastery.”
The king, hearing these details, broke into loud weeping. The three palaces and six courts were all alarmed, and came to ask the cause, and there was no one who did not weep. After a long while the king asked again: “How far is the Bestowed Gold Monastery from the city?” Tripitaka said: “Only sixty li.” The king then decreed: “Let the eastern and western palaces keep the palace halls, and the grand tutor of state guard the kingdom. I will go with the empress of the chief palace at the head of the officers and the four holy monks to the monastery to fetch the princess.” The carriage was made ready then and there, and the line went out of court.
See now: Pilgrim leaped into the air, gave his waist a twist, and reached the monastery first. The monks hurried to kneel and receive him: “Master, when you left us you went on foot with the rest—how is it you come down from the sky today?” Pilgrim laughed: “Where is that old teacher of yours? Call him out quickly; set up incense tables to receive the sovereign. The king of India, the empress, the officers, and my master are all coming.” The monks did not understand, but brought out the old monk. Seeing Pilgrim, he bowed his whole body to the ground: “Master, how stands the matter of the princess?” Pilgrim told it all in order—the false princess, the thrown ball, the wish to wed the Tang monk, the pursuit and battle, and how the Lady of the Moon took away the jade hare. The old monk knocked his head in thanks again and again. Pilgrim raised him: “No more bowing, no more bowing. Make ready to receive the sovereign quickly.” Only then did the monks know it was a young woman locked in the back room, and in mingled fright and joy they set up incense tables, arrayed outside the mountain gate, put on their cassocks, and struck bell and drum as they waited.
Before long the sacred carriage arrived. Truly:
Bright haze in a swirl fills the sky with fragrance; a poor wild mountain is all at once clothed in blessing.A rainbow has coursed the clear rivers and seas a thousand years; lightning rings long years of spring, a match for Yu and Tang.Grass and tree, touched with grace, take on fresh beauty; the wild flowers, moistened, keep a lasting perfume.Of old the elder left his traces here; today, with joy, an enlightened king descends on the precious hall.
The king came to outside the mountain gate and saw the monks arrayed in ranks, bowing with faces to the ground; and Sun Pilgrim standing in the midst. The king said: “Holy monk, how did you arrive first?” Pilgrim laughed: “Old Monkey gave his waist but a twist, and here I am. How is it you took half a day walking?” Then the Tang monk and the rest arrived. The elder led the carriage to the back, to the side of the room, where the princess still played mad and talked nonsense. The old monk knelt and pointed: “In this room is the lady princess the wind blew here last year.” The king ordered the door opened at once; the iron lock was struck open and the door unbarred. The king and the empress, seeing the princess, knew her face, and heeding no filth, came near and clasped her in their arms: “My suffering child! How did you come to such torment, to suffer here?” Truly the meeting of parents and child is unlike any other: the three embraced and wept aloud. When the weeping had spent itself and the parting had been told, they called for perfumed water, had the princess bathe and change, mounted the carriage, and returned to the capital.
Pilgrim again folded his hands to the king: “Old Monkey has one thing more to offer.” The king returned the courtesy: “If the holy monk has commands, we will obey at once.” Pilgrim said: “This mountain is called Hundred-Foot Mountain. Of late they say a centipede has become a spirit and wounds people in the dark, a great hardship to travelers on the road. I think only the cock can subdue a centipede. Let a thousand great cocks be chosen and let loose in the mountain, to destroy the venomous vermin. And let the mountain’s name be changed; bestow a rescript of enfeoffment, and so repay the old monk for his keeping of the princess.” The king rejoiced greatly and consented. He at once sent officers into the city for the cocks, and changed the mountain’s name to Treasure-Splendor Mountain. The Board of Works was ordered to provide materials and rebuild, and the title was bestowed: “The Bestowed Gold Monastery of the Provider for the Lonely, of Treasure-Splendor Mountain, Founded by Imperial Decree.” The old monk was enfeoffed as Monastic Officer for the Recompense of the State, hereditary forever, with a stipend of thirty-six piculs of grain. The monks thanked the grace and saw the carriage back to the capital.
The princess entered the palace, and all met again; a banquet was laid to cheer her and congratulate her. Mother and daughter, empress and princess, were gathered whole again; the king and his ministers rejoiced together, and they feasted the night through—but no more of that.
Early the next morning the king decreed that painters take the happy likeness of the holy monk’s four and hang it in worship in the Tower of Hua and the Barbarians. Then the princess, newly adorned and freshly arrayed, was brought out into the hall to thank the Tang monk’s four for the grace of her deliverance. The thanks done, the Tang monk took leave of the king to go west. But the king would by no means let them go; he laid a great banquet, and they ate five or six days running—fine days indeed for the Idiot, who let out his belly to the full.
The king, seeing how set their hearts were on worshiping the Buddha, and that he could not keep them, took out two hundred ingots of gold and silver and trays of precious things to thank them. Master and disciples would not take a hair of it. The royal carriage was ordered out, the elder teacher was asked up into the carriage, and officers were sent to see them far. The empresses and consorts, ministers and people, bowed their thanks without end. On the road ahead they saw the monks again bowing their farewell, and none could bear the parting. Pilgrim, seeing the senders would not turn back, could do no other: he pinched a spell sign, blew a breath of immortal air toward the quarter of the wind, and raised a dark gust that filled the senders’ eyes, and so he got free and away. And this was it:
Washed clean in the waves of grace, the nature is restored; come out of the golden sea, one wakes to the true void.
But what lay on the road ahead? Listen to the next chapter to find out.
Chapter 96
Traditional Chinese
第九十六回 寇員外喜待高僧 唐長老不貪富貴
色色原無色，空空亦非空。靜喧語默本來同，夢裡何勞說夢。有用用中無用，無功功裡施功。還如果熟自然紅，莫問如何修種。
話表唐僧師眾，使法力阻住那布金寺僧。僧見黑風過處，不見他師徒，以為活佛臨凡，磕頭而回不題。
他師徒們西行，正是春盡夏初時節：
清和天氣爽，池沼芰荷生。梅逐雨餘熟，麥隨風裡成。草香花落處，鶯老柳枝輕。江燕攜雛習，山雞哺子鳴。斗南當日永，萬物顯光明。
說不盡那朝餐暮宿，轉澗尋波。在那平安路上，行經半月。前邊又見一城垣相近。三藏問道：「徒弟，此又是甚麼去處？」行者道：「不知，不知。」八戒笑道：「這路是你行過的，怎說不知？卻是又有些兒蹺蹊，故意推不認得，捉弄我們哩。」行者道：「這獃子全不察理。這路雖是走過幾遍，那時只在九霄空裡，駕雲而來，駕雲而去，何曾落在此地？事不關心，查他做甚？此所以不知。卻有甚蹺蹊，又捉弄你也？」
說話間，不覺已至邊前。三藏下馬，過吊橋，徑入門裡長街上，只見廊下坐著兩個老兒敘話。三藏叫：「徒弟，你們在那街心裡站住，低著頭，不要放肆。等我去那廊下，問個地方。」行者果依言立住。長老近前合掌，叫聲：「老施主，貧僧問訊了。」那二老正在那裡閑講閑論，說甚麼興衰得失，誰聖誰賢，當時的英雄事業，而今安在，誠可謂大嘆息。忽聽得道聲問訊，隨答禮道：「長老有何話說？」三藏道：「貧僧乃遠方來拜佛祖的，適到寶方，不知是甚地名。哪裡有向善的人家，化齋一頓？」老者道：「我敝處是銅臺府。府後有一縣，叫做地靈縣。長老若要吃齋，不須募化，過此牌坊，南北街坐西向東的，有一個虎坐門樓，乃是寇員外家，他門前有個『萬僧不阻』之牌。似你這遠方僧，盡著受用。去！去！去！莫打斷我們的話頭。」三藏謝了。轉身對行者道：「此處乃銅臺府地靈縣。那二老道：『過此牌坊南北街，向東虎坐門樓，有個寇員外家，他門前有個「萬僧不阻」之牌。』教我到他家去吃齋哩。」沙僧道：「西方乃佛家之地，真個有齋僧的。此間既是府縣，不必照驗關文，我們去化些齋吃了，就好走路。」
長老與三人緩步長街，又惹得那市口裡人都驚驚恐恐，猜猜疑疑的，圍繞爭看他們相貌。長老吩咐閉口，只教：「莫放肆，莫放肆。」三人果低著頭，不敢仰視。轉過拐角，果見一條南北大街。
正行時，見一個虎坐門樓，門裡邊影壁上掛著一面大牌，書著「萬僧不阻」四字。三藏道：「西方佛地，賢者愚者，俱無詐偽。那二老說時，我猶不信，至此果如其言。」八戒村野，就要進去。行者道：「獃子且住，待有人出來，問及何如，方好進去。」沙僧道：「大哥說得有理，恐一時不分內外，惹施主煩惱。」在門口歇下馬匹、行李。
須臾間，有個蒼頭出來，提著一把秤、一隻籃兒，猛然看見，慌的丟了，倒跑進去報道：「主公，外面有四個異樣僧家來也！」那員外拄著拐，正在天井中閑走，口裡不住的念佛，一聞報道，就丟了拐，出來迎接。見他四眾，也不怕醜惡，只叫：「請進！請進！」三藏謙謙遜遜，一同都入。轉過一條巷子，員外引路，至一座房裡，說道：「此上手房宇，乃管待老爺們的佛堂、經堂、齋堂。下手的，是我弟子老小居住。」三藏稱讚不已。隨取袈裟穿了拜佛，舉步登堂觀看，但見那：
香雲靉靆，燭焰光輝。滿堂中錦簇花攢，四下裡金鋪彩絢。朱紅架高掛紫金鐘，彩漆檠對設花腔鼓。幾對旛繡成八寶，千尊佛盡戧黃金。古銅爐，古銅瓶；雕漆桌，雕漆盒。古銅爐內，常常不斷沉檀；古銅瓶中，每每蓮花現彩。雕漆桌上五雲鮮，雕漆盒中香瓣積。玻璃盞，淨水澄清；琉璃燈，香油明亮。一聲金磬，響韻虛徐。真個是紅塵不到賽珍樓，家奉佛堂欺上剎。
長老淨了手，拈了香，叩頭拜畢，卻轉回與員外行禮。員外道：「且住，請到經堂中相見。」又見那：
方臺豎櫃，玉匣金函。方臺豎櫃，堆積著無數經文；玉匣金函，收貯著許多簡札。彩漆桌上，有紙墨筆硯，都是些精精緻緻的文房；椒粉屏前，有書畫琴棋，盡是些妙妙玄玄的真趣。放一口輕玉浮金之仙磬，掛一柄披風披月之龍髯。清氣令人神氣爽，齋心自覺道心閑。
長老到此，正欲行禮，那員外又攙住道：「請寬佛衣。」三藏脫了袈裟。才與長老見了。又請行者三人見了。又叫把馬喂了，行李安在廊下，方問起居。三藏道：「貧僧是東土大唐欽差詣寶方謁靈山見佛祖求真經者。聞知尊府敬僧，故此拜見，求一齋就行。」員外面生喜色，笑吟吟的道：「弟子賤名寇洪，字大寬，虛度六十四歲。自四十歲上，許齋萬僧，才做圓滿。今已齋了二十四年，有一簿齋僧的帳目。連日無事，把齋過的僧名算一算，已齋過九千九百九十六員，止少四眾，不得圓滿。今日可可的天降老師四位，圓滿萬僧之數。請留尊諱，好歹寬住月餘，待做了圓滿，弟子著轎馬送老師上山。此間到靈山只有八百里路，苦不遠也。」三藏聞言，十分歡喜，都就權且應承不題。
他那幾個大小家僮，往宅裡搬柴打水，取米麵蔬菜，整治齋供，忽驚動員外媽媽，問道：「是哪裡來的僧，這等上緊？」僮僕道：「才有四位高僧，爹爹問他起居，他說是東土大唐皇帝差來的，往靈山拜佛爺爺。到我們這裡，不知有多少路程。爹爹說是天降的，吩咐我們快整齋，供養他也。」那老嫗聽說也喜，叫丫鬟：「取衣服來我穿，我也去看看。」僮僕道：「奶奶，只一位看得，那三位看不得，形容醜得很哩。」老嫗道：「汝等不知，但形容醜陋，古怪清奇，必是天人下界。快先去報你爹爹知道。」那僮僕跑至經堂，對員外道：「奶奶來了，要拜見東土老爺哩。」三藏聽見，即起身下座。說不了，老嫗已至堂前。舉目見唐僧相貌軒昂，丰姿英偉。轉面見行者三人模樣非凡，雖知他是天人下界，卻也有幾分悚懼，朝上跪拜。三藏急急還禮道：「有勞菩薩錯敬。」老嫗問員外道：「四位師父，怎不並坐？」八戒掬著嘴道：「我三個是徒弟。」噫！他這一聲，就如深山虎嘯，那媽媽一發害怕。
正說處，又見一個家僮來報道：「兩個叔叔也來了。」三藏急轉身看時，原來是兩個少年秀才。那秀才走上經堂，對長老倒身下拜。慌得三藏急便還禮。員外上前扯住道：「這是我兩個小兒，喚名寇梁、寇棟，在書房裡讀書方回，來吃午飯，知老師下降，故來拜也。」三藏喜道：「賢哉，賢哉！正是：欲高門第須為善，要好兒孫在讀書。」二秀才啟上父親道：「這老爺是哪裡來的？」員外笑道：「來路遠哩，南贍部洲東土大唐皇帝欽差到靈山拜佛祖爺爺取經的。」秀才道：「我看《事林廣記》上，蓋天下只有四大部洲。我們這裡叫做西牛賀洲，還有個東勝神洲。想南贍部洲至此，不知走了多少年代？」三藏笑道：「貧僧在路，耽閣的日子多，行的日子少。常遭毒魔狠怪，萬苦千辛，甚虧我三個徒弟保護。共計一十四遍寒暑，方得至寶方。」秀才聞言，稱獎不盡道：「真是神僧！真是神僧！」
說未畢，又有個小的來請道：「齋筵已擺，請老爺進齋。」員外著媽媽與兒子轉宅，他卻陪四眾進齋堂吃齋。那裡鋪設的齊整，但見：
金漆桌案，黑漆交椅。前面是五色高果，俱巧匠新裝成的時樣；第二行五盤小菜；第三行五碟水果；第四行五大盤閑食。般般甜美，件件馨香。素湯米飯，蒸𩜇饅頭，辣辣爨爨熱騰騰，盡皆可口，真足充腸。七八個僮僕往來奔奉，四五個庖丁不住手。
你看那上湯的上湯，添飯的添飯，一往一來，真如流星趕月。這豬八戒一口一碗，就是風捲殘雲。師徒們盡受用了一頓。長老起身，對員外謝了齋，就欲走路。那員外攔住道：「老師，放心住幾日兒。常言道：『起頭容易結梢難。』只等我做過了圓滿，方敢送程。」三藏見他心誠意懇，沒奈何住了。
早經過五七遍朝夕，那員外才請了本處應佛僧二十四員，辦做圓滿道場。眾僧們寫作有三四日，選定良辰，開啟佛事。他那裡與大唐的世情一般，卻倒也：
大揚旛，鋪設金容；齊秉燭，燒香供養。擂鼓敲鐃，吹笙捻管。雲鑼兒，橫笛音清，也都是尺工字樣。打一回，吹一趟，朗言齊語開經藏。先安土地，次請神將。發了文書，拜了佛像。談一部《孔雀經》，句句消災障；點一架藥師燈，焰焰輝光亮。拜水懺，解冤愆；諷《華嚴》，除誹謗。三乘妙法甚精勤，一二沙門皆一樣。
如此做了三晝夜，道場已畢。唐僧想著雷音，一心要去，又相辭謝。員外道：「老師辭別甚急，想是連日佛事冗忙，多致簡慢，有見怪之意？」三藏道：「深擾尊府，不知何以為報，怎敢言怪？但只當時聖君送我出關，問幾時可回，我就誤答三年可回。不期在路耽閣，今已十四年矣。取經未知有無，及回又得十二三年，豈不違背聖旨？罪何可當？望老員外讓貧僧前去，待取得經回，再造府久住些時，有何不可？」
八戒忍不住，高叫道：「師父忒也不從人願，不近人情。老員外大家巨富，許下這等齋僧之願，今已圓滿，又況留得至誠，須住年把，也不妨事，只管要去怎的？放了這等現成好齋不吃，卻往人家化募。前頭有你甚老爺、老娘家哩？」長老咄的喝了一聲道：「你這夯貨，只知好吃，更不管回向之因，正是那槽裡吃食，胃裡擦癢的畜生。汝等既要貪此嗔痴，明日等我自家去罷。」行者見師父變了臉，即揪住八戒，著頭打一頓拳，罵道：「獃子不知好歹，惹得師父連我們都怪了。」沙僧笑道：「打得好，打得好。只這等不說話還惹人嫌，且又插嘴。」那獃子氣呼呼的立在傍邊，再不敢言。員外見他師徒們生惱，只得滿面陪笑道：「老師莫焦燥，今日且少寬容。待明日我辦些旗鼓，請幾個鄰里親戚，送你們起程。」
正講處，那老嫗又出來道：「老師父，既蒙到舍，不必苦辭。今到幾日了？」三藏道：「已半月矣。」老嫗道：「這半月算我員外的功德。老身也有些針線錢兒，也願齋老師父半月。」說不了，寇棟兄弟又出來道：「四位老爺，家父齋僧二十餘年，更不曾遇著好人。今幸圓滿，四位下降，誠然是蓬蓽生輝。學生年幼，不知因果，常聞得有云：『公修公得，婆修婆得，不修不得。』我家父、家母各欲獻芹者，正是各求得些因果，何必苦辭？就是愚兄弟，也省得有些束修錢兒，也指望供養老爺半月，方才送行。」三藏道：「令堂老菩薩盛情，已不敢領，怎麼又承賢昆玉厚愛？決不敢領。今朝定要起身，萬勿見罪。不然，久違欽限，罪不容誅矣。」那老嫗與二子見他執一不住，便生起惱來道：「好意留他，他這等固執要去。要去便就去了罷，只管勞叨甚麼？」母子遂抽身進去。
八戒忍不住口，又對唐僧道：「師父，不要拿過了班兒。常言道：『留得在，落得怪。』我們且住一個月兒，了了他母子的願心也罷了，只管忙怎的？」唐僧又咄了一聲，那獃子就自家把嘴打了兩下道：「啐啐啐！說道莫多話，又做聲了！」行者與沙僧赥赥的笑在一邊。唐僧又怪行者道：「你笑甚麼？」即捻訣，要念緊箍兒咒。慌得個行者跪下道：「師父，我不曾笑，我不曾笑。千萬莫念，莫念。」
員外又見他師徒們漸生煩惱，再也不敢苦留，只叫：「老師不必吵鬧，準於明早送行。」遂此出了經堂，吩咐書辦，寫了百十個簡帖兒，邀請鄰里親戚，明早奉送唐朝老師西行。一壁廂又叫庖人安排餞行的筵宴；一壁廂又叫管辦的做二十對彩旗，覓一班吹鼓手樂人，南來寺裡請一班和尚，東岳觀裡請一班道士，限明日巳時俱要整齊。眾執事領命去訖。
不多時，天又晚了。吃了晚齋，各歸寢處。但見：
幾點歸鴉過別村，樓頭鐘鼓遠相聞。六街三市人煙靜，萬戶千門燈火昏。月皎風清花弄影，銀河慘淡映星辰。子規啼處更深矣，天籟無聲大地鈞。
當夜三四更天氣，各管事的家僮盡皆早起，買辦各項物件。你看那辦筵席的，廚上慌忙；置彩旗的，堂前吵鬧；請僧道的，兩腳奔波；叫鼓樂的，一身急縱；送簡帖的，東走西跑；備轎馬的，上呼下應。這半夜，直嚷至天明，將巳時前後，各項俱完，也只是有錢不過。
卻表唐僧師徒們早起，又有那一班人供奉。長老吩咐收拾行李，扣備馬匹。獃子聽說要走，又努嘴胖唇，唧唧噥噥，只得將衣缽收拾，找出高肩擔子。沙僧刷洗馬匹，套起鞍轡伺候。行者將九環杖遞在師父手裡，他將通關文牒的引袋兒掛在胸前，只是一齊要走。員外又都請至後面大廠廳內，那裡面又鋪設了筵宴，比齋堂中相待的更是不同。但見那：
簾幕高掛，屏圍四繞。正中間掛一幅壽山福海之圖，兩壁廂列四軸春夏秋冬之景。龍文鼎內香飄靄，鵲尾爐中瑞氣生。看盤簇彩，寶妝花色色鮮明；排桌堆金，獅仙糖齊齊擺列。階前鼓舞按宮商，堂上果餚鋪錦繡。素湯素飯甚清奇，香酒香茶多美艷。雖然是百姓之家，卻不亞王侯之宅。只聽得一片歡聲，真個也驚天動地。
長老正與員外作禮，只見家僮來報：「客俱到了。」卻是那請來的左鄰右舍、妻弟姨兄、姐夫妹丈，又有那些同道的齋公，念佛的善友，一齊都向長老禮拜。拜畢，各各敘坐。只見堂下面鼓瑟吹笙，堂上邊絃歌酒讌。這一席盛宴，八戒留心，對沙僧道：「兄弟，放懷放量吃些兒，離了寇家，再沒這好豐盛的東西了。」沙僧笑道：「二哥說哪裡話，常言道：『珍饈百味，一飽便休。』只有私房路，哪有私房肚？」八戒道：「你也忒不濟，不濟。我這一頓盡飽吃了，就是三日也急忙不餓。」行者聽見道：「獃子，莫脹破了肚子，如今要走路哩。」
說不了，日將中矣。長老在上舉箸，念《謁齋經》。八戒慌了，拿過添飯來，一口一碗，又丟夠有五六碗，把那饅頭、𩜇兒、餅子、燒果，沒好沒歹的滿滿籠了兩袖，才跟師父起身。長老謝了員外，又謝了眾人，一同出門。你看那門外擺著彩旗寶蓋、鼓手樂人，又見那兩班僧道方來。員外笑道：「列位來遲，老師去急，不及奉齋，俟回來謝罷。」眾等讓出道路，擡轎的擡轎，騎馬的騎馬，步行的步行，都讓長老四眾前行。只聞得鼓樂諠天，旗旛蔽日，人煙湊集，車馬駢填，都來看寇員外迎送唐僧。這一場富貴，真賽過珠圍翠繞，誠不亞錦帳藏春。那一班僧，打一套佛曲；那一班道，吹一道玄音。俱送出府城之外，行至十里長亭，又設著簞食壺漿，擎杯把盞，相飲而別。那員外猶不忍捨，噙著淚道：「老師取經回來，是必到舍再住幾日，以了我寇洪之心。」三藏感之不盡，謝之無已道：「我若到靈山，得見佛祖，首表員外之大德。回時定踵門叩謝叩謝。」說說話兒，不覺的又有二三里路，長老懇切拜辭。那員外又放聲大哭而轉。這正是：
有願齋僧歸妙覺，無緣得見佛如來。
且不說寇員外送至十里長亭，同眾回家。卻說他師徒四眾，行有四五十里之地，天色將晚。長老道：「天晚了，何方借宿？」八戒挑著擔，努著嘴道：「放了現成茶飯不吃，清涼瓦屋不住，卻要走甚麼路，像搶喪撞魂的。如今天晚，倘下起雨來，卻如之何？」三藏罵道：「潑孽畜，又來報怨了。常言道：『長安雖好，不是久戀之家。』待我們有緣拜了佛祖，取得真經，那時回轉大唐，奏過主公，將那御廚裡飯，憑你吃上幾年，脹死你這孽畜，教你做個飽鬼。」那獃子哈哈的暗笑，不敢復言。
行者舉目遙觀，只見大路傍有幾間房宇，急請師父道：「那裡安歇，那裡安歇。」長老至前，見是一座倒塌的牌坊，坊上有一舊匾，匾上有落顏色積塵的四個大字，乃「華光行院」。長老下了馬道：「華光菩薩是火焰五光佛的徒弟，因剿除毒火鬼王，降了職，化做五顯靈官。此間必有廟祝。」遂一齊進去，但見廊房俱倒，不見人影。欲抽身而出，不期天上黑雲蓋頂，大雨淋漓。沒奈何，卻在那破房之下，揀遮得風雨處，將身躲避。密密寂寂，不敢高聲，恐有妖邪知覺。坐的坐，站的站，苦捱了一夜未睡。咦！真個是：
泰極還生否，樂處又逢悲。
畢竟不知天曉向前去還是如何，且聽下回分解。
English
Squire Kou Receives the Noble Monks with Joy; the Tang Elder Sets No Store by Riches
Form after form was never color; emptiness upon emptiness is not empty either. Still and loud, speech and silence were ever one—why labor in a dream to tell of dreams? The useful, in its use, is useless; meritless, within merit, merit is bestowed. Let the fruit ripen red of itself; do not ask how it was planted and grown.
The tale tells how the Tang monk and his disciples used their powers to hold back the monks of the Bestowed Gold Monastery. The monks, seeing the black wind pass and master and disciples gone with it, took them for living Buddhas come down to the world, knocked their heads, and returned—but no more of that.
They went on westward, master and disciples, just as spring was ending and summer beginning:
Clear and mild the weather, crisp and bright; in pool and pond the water-chestnut and lotus sprout.Plums ripen after the rain has passed; wheat comes to fullness on the wind.Where grass is sweet and petals fall, the oriole grows old and the willow branches lighten.River swallows drill their young; mountain pheasants call as they feed their brood.The Dipper’s south holds the long day; the ten thousand things show forth their light.
There is no telling of the morning meals and evening lodgings, the rounds of ravines and searches for fords. Half a month they walked on the even road before another city wall came in sight. Tripitaka asked: “Disciples, what place is this?” Pilgrim said: “I do not know, I do not know.” Bajie laughed: “This road you have traveled—how can you say you do not know? And yet there is something sly in it—you pretend not to know it on purpose, to make game of us.” Pilgrim said: “The Idiot has no sense at all. Though I have passed this way a few times, in those days I was up in the ninefold sky, coming on the cloud and going on the cloud—when did I ever touch ground here? The matter did not concern me; why should I have looked into it? That is why I do not know. And what is sly in that? How do I make game of you?”
While they talked they found themselves at the walls. Tripitaka dismounted, crossed the drawbridge, and went straight in through the gate onto the long street, where he saw two old men sitting under a colonnade talking. Tripitaka called: “Disciples, stand in the middle of the street, heads down, and do not misbehave. I will go to the colonnade and ask the place.” Pilgrim did as he was told and stood. The elder came near, pressed his palms, and said: “Good patron, this poor monk salutes you.” The two old men had been idly talking away—of rise and fall, gain and loss, who was sage and who was worthy, and where now were the heroic deeds of former days—a fit theme for great sighs. Suddenly they heard the salutation, returned the courtesy, and said: “Elder, what would you say?” Tripitaka said: “This poor monk has come from afar to worship the Buddha. I have just reached your precious land and do not know its name. Where is there a household that turns to the good, where I might beg a meal?” The old man said: “Our poor place is Tongtai Prefecture. Behind the prefecture lies a county called Earth-Spirit County. If you would take a meal, elder, you need not beg. Beyond that memorial arch, on the north-south street, there is a tiger-squat gatehouse facing east from the west—it is the house of Squire Kou, and before his gate hangs a placard reading ‘No Monk Turned Away.’ A monk from so far as you may enjoy it to the full. Go, go, go! Do not interrupt our talk.” Tripitaka thanked him, turned to Pilgrim, and said: “This is Earth-Spirit County, Tongtai Prefecture. The two old men said: ‘Beyond that arch, on the north-south street, the tiger-squat gatehouse facing east is the house of Squire Kou, and before his gate hangs the placard “No Monk Turned Away.”’ They tell me to go to his house for a meal.” Sha Monk said: “The west is the Buddha’s own land—truly there are those who feed monks. Since this is a prefecture and county town, we need not have the rescript verified; let us beg a meal, eat, and be on our way.”
The elder and the three walked slowly up the long street, stirring the people at the market corners to startlement and doubt, crowding round to stare at their faces. The elder ordered them to hold their tongues, saying only: “Do not misbehave, do not misbehave.” The three indeed kept their heads down, not daring to look up. Rounding the corner, they saw a great north-south street.
As they walked they saw a tiger-squat gatehouse, and inside the gate, on the screen wall, a great placard bearing the four characters “No Monk Turned Away.” Tripitaka said: “In this Buddha land of the west, wise and simple alike keep no deceit. When the two old men spoke of it I still would not believe; now it is as they said.” Bajie, rude and rustic, made to go straight in. Pilgrim said: “Stay, Idiot. Let us wait till someone comes out, ask how things stand, and then go in.” Sha Monk said: “Elder brother speaks reason; else, not knowing inner from outer, we might vex our host.” They rested horse and luggage at the gate.
In a moment a gray-headed servant came out with a scale and a basket in his hands, saw them suddenly, dropped both in fright, and ran back in to report: “Master, there are four strange monks outside!” The squire was strolling in the courtyard, leaning on his staff, calling on the Buddha without pause; hearing the report he dropped the staff and hurried out to welcome them. Seeing the four, he did not fear their ugliness, but cried only: “Come in, come in!” Tripitaka, all modesty, entered with them. Rounding a lane, the squire led the way to a building and said: “These upper rooms are the Buddha hall, the sutra hall, and the dining hall kept for you gentlemen; in the lower ones my children and household live.” Tripitaka praised him without end. He took out the cassock, put it on, and worshiped the Buddha, then stepped up into the hall and looked about. And there was:
Clouds of incense gathered dense; the candle flames were bright. Through the whole hall brocade clusters and flowers were heaped; on every side gold inlay gleamed and painted colors glowed. On tall vermilion frames hung bells of purple gold; against stands of painted lacquer faced pairs of drums with painted bellies. Several pairs of banners were embroidered with the eight treasures; a thousand Buddhas were all edged with gold. Ancient braziers of bronze, ancient vases of bronze; carved-lacquer tables, carved-lacquer boxes. In the ancient bronze braziers, aloeswood and sandalwood never ceased; in the ancient bronze vases, lotus flowers ever showed their colors. On the carved-lacquer tables the five clouds gleamed fresh; in the carved-lacquer boxes petals of incense lay heaped. Cups of glass held clear pure water; lamps of glass shone with bright fragrant oil. One note of the golden chime—its ring floated long upon the air. Truly a treasury hall the red dust cannot reach; a Buddha hall of a household that shames the great monasteries.
The elder washed his hands, took up the incense, knocked his head and finished his worship, then turned back to salute the squire. The squire said: “Stay—let us meet in the sutra hall.” And there was:
Square desks and standing cabinets, cases of jade and boxes of gold. Square desks and standing cabinets, heaped with countless sutra texts; cases of jade and boxes of gold, storing many letters and scrolls. On the painted-lacquer table, paper, ink, brush, and inkstone—refined and delicate all, the scholar’s implements; before the pepper-scented screen, calligraphy, painting, zither, and chess—marvelous and mysterious all, true delights. Set out, a fairy chime of light jade afloat on gold; hung up, a whisk of dragon’s beard that sweeps the wind and combs the moon. The clear air refreshes the spirit; with the heart fasting of itself, one feels the mind of the Way at ease.
When the elder had come to this, and was on the point of making his bow, the squire stayed him again: “Pray loosen your Buddha robes.” Tripitaka took off the cassock, and only then did they exchange courtesies; then the three, Pilgrim’s party, were presented. He had the horses fed and the luggage set under the cloister, and only then asked after their journey. Tripitaka said: “This poor monk is sent by imperial order from the great Tang of the Eastern Land to your precious land, to worship at Vulture Peak, see the Buddha, and beg the true scriptures. Hearing that your honored house reveres monks, I have come to pay my respects and beg one meal before going on.” Delight showed on the squire’s face, and he said with a smile: “Your servant’s poor name is Kou Hong, my style Dakuan; I have idled through sixty-four years. From my fortieth year I vowed to feed ten thousand monks, and the vow is near its full. For twenty-four years now I have fed them, and I keep a ledger of the monks fed. Having nothing to do these days, I counted up the names, and I have fed nine thousand nine hundred ninety-six; only four are wanting, and the vow cannot be made complete. Today Heaven has been so good as to send four masters down, to round out the full count of ten thousand. Pray leave your honored names, and stay a month or more however you can, till the rite is complete; then your servant will send sedan and horse to carry you up the mountain. From here to Vulture Peak is only eight hundred li—not a hard journey.” Tripitaka, hearing this, was overjoyed, and they all consented for the time being—but no more of that.
His household servants, great and small, went to the house to carry firewood and draw water, fetch rice, flour, and vegetables, and prepare the meal—and so they startled the squire’s dame, who asked: “What monks are these, that you are so busy?” The servants said: “Four noble monks have just come. Father asked their errand, and they said they were sent by the emperor of the great Tang of the Eastern Land to worship the Buddha at Vulture Peak, and that they did not know how far they had come to reach us. Father says Heaven sent them down, and told us to prepare the meal quickly and serve them.” The old dame was glad to hear it, and called to the maids: “Bring my clothes; I will go and see them too.” The servants said: “Madam, only one of them can be looked at; the other three cannot—one would scarcely know them for men, so ugly they are.” The dame said: “You do not know: when a face is ugly, and strange and singular withal, it must be one of the immortals come down. Run and tell your father first.” The servant ran to the sutra hall and told the squire: “Madam is coming, and wants to pay her respects to the masters of the Eastern Land.” Tripitaka rose from his seat at once. Before the words were done the dame was at the hall. She raised her eyes and saw the Tang monk’s bearing, stately and heroic; then turned and saw the three, Pilgrim’s party, of a look beyond the common. Though she knew them immortals come down, a touch of dread came over her, and she knelt before them. Tripitaka hastily returned the courtesy: “You shame me, Bodhisattva.” The dame asked the squire: “Why do the four masters not sit together?” Bajie thrust out his jaw: “We three are the disciples.” Ah! At that one word—like a tiger’s roar in the deep mountains—the dame was more afraid than ever.
While they spoke another servant came to report: “The two young masters have come too.” Tripitaka turned quickly and saw two young scholars. They came up into the sutra hall and bowed down before the elder; Tripitaka hastily returned the bow. The squire stepped up and caught them: “These are my two sons, Kou Liang and Kou Dong. They were at their books in the study and have just come back for the midday meal; hearing the masters had come down, they came to pay their respects.” Tripitaka said with delight: “Worthy, worthy! Truly: To raise a family’s name, do good; to have fine sons and grandsons, keep them at their books.” The two scholars asked their father: “Where does this master come from?” The squire laughed: “A far road—the emperor of the great Tang in the southern continent of Jambudvipa has sent them by imperial order to Vulture Peak to worship the Buddha and fetch the scriptures.” The scholars said: “In the Wide Record of Affairs I read that under heaven there are only four great continents. Ours is called the Western Continent of the Ox-Blessing, and there is also the Eastern Continent of Divine Strength. From the southern continent of Jambudvipa to here—how many years of travel must it have taken?” Tripitaka laughed: “On the road this poor monk has lingered many days and traveled few. Always we met poisonous devils and cruel fiends, ten thousand hardships and a thousand bitter pains—I owe much to the protection of my three disciples. Fourteen rounds of winter and summer in all, before I reached this precious land.” The scholars, hearing it, praised him without end: “A holy monk indeed! A holy monk indeed!”
He had not finished when a small servant came to call: “The meal is laid; the masters are asked in to dine.” The squire sent the dame and his sons back to the house, and attended the four into the dining hall. The appointments were all in order, and this is what they saw:
Tables of gold lacquer, folding chairs of black lacquer. In front, tall stands of fruit in five colors, all newly fashioned by cunning craftsmen after the newest mode; a second row, five dishes of pickles; a third, five plates of fruit; a fourth, five great dishes of confections. Every kind sweet, every piece fragrant. Vegetarian soup and rice, steamed buns and dumplings, hot and steaming and spiced—all to the taste, truly filling. Seven or eight servant boys ran back and forth in service; four or five cooks never stilled their hands.
See now: those who served the soup served the soup, those who added rice added rice, one going, one coming, like shooting stars chasing the moon. And Bajie, a bowl to a mouthful, was a wind sweeping off last year’s snow. Master and disciples enjoyed the meal to the full. The elder rose, thanked the squire for the meal, and was for going on his way. The squire stopped him: “Teacher, stay a few days with an easy heart. As the saying goes: ‘Beginning is easy, ending is hard.’ Only when I have made the rite complete dare I see you off.” Tripitaka, seeing his earnestness, had no choice but to stay.
Five or seven mornings and evenings had passed when the squire invited twenty-four monks of the locality who performed the rites, and made ready the service of completion. The monks wrote out the invocations three or four days, chose a lucky day, and opened the rites. Their ways there were much as in the great Tang, and indeed:
Banners raised high, spread before the golden countenance; candles all lighted, incense burned in offering. Drums beaten, cymbals struck; reeds blown, pipes fingered. The cloud chimes and the cross-flute ring clear, all in the notes of the scale. They beat a round, blew a pass, and with loud voice in unison opened the treasury of the scriptures. First they settled the earth god, then summoned the divine generals; the documents were dispatched, the Buddha images worshiped. They chanted through a Peacock Sutra, every line dispelling calamity; lit a tiered Lamp of the Master of Healing, flame upon flame shining bright. Bowed the Water Litany to dissolve the grievances of the past; recited the Avatamsaka to cast out slander. The wondrous law of the three vehicles kept with all diligence, and the one or two shamans all in the same way.
Thus for three days and nights, and the service was done. The Tang monk, his heart on Thunderclap, was set on going, and came to take his leave. The squire said: “Master, you press your farewell—can it be that the rites of these days, busy as they were, have slighted you, and you take offense?” Tripitaka said: “I have burdened your honored house deeply and know not how to repay it—how dare I speak of offense? But when the sacred sovereign sent me out of the pass he asked me when I would return, and I answered rashly, in three years. I did not look for the delays of the road—fourteen years are already gone. Whether the scriptures can be had is still unknown, and the return will take another twelve or thirteen years. Would that not be against the sacred edict? How could I bear the guilt? I beg you, old squire, let this poor monk go on. When I have the scriptures and come back, I will come again to your house and stay a long while—what could be better?”
Bajie could not contain himself, and called out: “Master, you are past heeding anyone’s wishes, past all human feeling! Here is an old squire, rich as a great house, who vowed to feed ten thousand monks, and today the count is full; and he presses us with such earnestness—you might stay a year and no harm done. Why must you be off? To leave such a ready meal uneaten and go begging at other men’s doors—is there some old grandfather or grandmother of yours waiting ahead?” The elder cried out at him: “You blockhead, you know nothing but your belly, and care nothing for the cause of dedication—you are just the beast that eats at the trough and scratches its itch inside its belly. If you will wallow in this anger and folly, tomorrow I will go on alone.” Seeing his master’s face darken, Pilgrim seized Bajie and gave his head a drubbing with his fists, cursing: “Idiot, you know not good from bad—you have made master angry at the rest of us too.” Sha Monk laughed: “Well struck, well struck. Silent he could still offend, and now he puts his oar in.” The Idiot stood puffing at the side and dared say no more. The squire, seeing master and disciples vexed, could only smile on every side: “Teacher, do not fret; be a little patient today. Tomorrow I will prepare banners and drums, invite the neighbors and kin, and see you on your way.”
While they were speaking the old dame came out again: “Master, since you have graced our house, do not press your refusal. How many days has it been now?” Tripitaka said: “Half a month already.” The dame said: “Let this half month count as my husband’s merit. I too have some earnings of my needle, and would gladly feed you masters half a month myself.” Before she was done, Kou Dong and his brother came out: “Four masters, our father has fed monks more than twenty years and never met such men as you. Now the vow is happily complete and you four have come down—truly you bring luster to our poor gate. I am young and do not understand karma, but I have often heard it said: ‘What the man cultivates, the man reaps; what the dame cultivates, the dame reaps; who cultivates not, reaps not.’ My father and mother each wish to offer their poor greens, each seeking some karma of their own—why refuse so bitterly? Even we brothers have some savings from our schooling money, and hope to keep you masters half a month before we see you off.” Tripitaka said: “Your mother’s loving kindness I dare not accept—how should I accept the generous love of you worthy brothers? I will by no means accept. This very morning I must set out; do not hold it a fault. Otherwise, long past the imperial term already, my guilt would admit no death enough.” The dame and the two sons, seeing him fixed and immovable, grew vexed: “We keep him out of kindness, and he is so obstinate about going. Well, let him go then—what need of all this clatter?” Mother and sons withdrew.
Bajie could not hold his tongue, and said to the Tang monk: “Master, do not play the overmighty. As the saying goes: ‘If you stay, you will be blamed anyway.’ We might stay a month, fulfill the vow of mother and sons, and be done—why all this haste?” The Tang monk cried out again at him, and the Idiot slapped his own mouth twice: “Pah, pah, pah! Told not to talk, and talking again!” Pilgrim and Sha Monk chuckled apart. The Tang monk turned on Pilgrim: “What are you laughing at?” and pinched a spell sign, meaning to recite the Tight-Fillet Spell. Pilgrim in terror knelt: “Master, I was not laughing, I was not laughing. Do not recite it, do not recite it, I beg you.”
The squire, seeing trouble growing between master and disciples, dared press them no more, and said only: “Teacher, no more of this. Tomorrow morning, without fail, I see you off.” They then left the sutra hall, and he ordered his secretary to write a hundred odd invitation cards, asking neighbors and kin to come at dawn and see the masters of the Tang off on their way west. On one side he ordered the cooks to lay a farewell feast; on another he had the stewards make twenty pairs of colored banners, hire a band of players and drummers, invite a company of monks from the southern temple, and a company of Daoists from the Eastern Peak Abbey—all to be in order by the hour of the snake next day. The stewards took their orders and went.
Before long it was evening again. They ate the evening meal and went each to his bed. And there was:
A few homing crows cross to another village; from the tower, bells and drums answer from afar.In the six streets and three markets the hearth smoke stills; in ten thousand households, a thousand gates, the lamps burn dim.The moon is bright, the wind clear, the flowers toying with their shadows; the Silver River, pale and drear, reflects the stars.Where the cuckoo cries, the night deepens; the pipes of heaven are still, and the great earth turns its pot.
That night, at the third or fourth watch, the stewards all rose early to buy the various things. See now: those who prepared the feast hurried in the kitchen; those who made the banners clattered in the hall; those who invited monks and priests ran their legs off; those who called the players bestirred themselves whole-bodied; those who carried invitations ran east and west; those who readied sedan and horse called above and answered below. All that half of the night they clamored on till dawn, and by about the hour of the snake everything was complete—money, after all, can do anything.
Now the Tang monk’s party rose early, and again there were those to attend them. The elder ordered the luggage packed and the horses saddled. The Idiot, hearing they were to go, pouted his fat lips, muttering and grumbling, but gathered his robe and bowl and dug out the high-shouldered carrying pole. Sha Monk scrubbed the horses and saddled and bridled them for waiting. Pilgrim put the nine-ringed staff in his master’s hand and hung the satchel with the rescript of passage on his own breast—all ready to be off together. The squire then invited them all to the great hall behind, where a feast was spread finer far than what had been set out in the dining hall. And there was:
Curtains hung high, screens circling fourfold. In the very middle hung a picture of the Mountain of Longevity and the Sea of Blessing; along both walls hung four scrolls, the scenes of spring, summer, autumn, and winter. In the dragon-pattern tripod the incense breathed in veils; in the magpie-tail censer auspicious vapor arose. The display dishes clustered in color, jewels and flowers each brighter than the last; the long tables heaped with gold, the lion-and-immortal sugar figures ranked in rows. Before the steps, drums and dances kept the scale; in the hall, fruit and dishes spread like brocade. Vegetarian soup and vegetarian rice, wondrous and rare; fragrant wine and fragrant tea, lovely to behold. Though it was a commoner’s house, it was no less than the hall of kings and princes. There was nothing to be heard but a swell of joyful voices that truly shook heaven and moved earth.
The elder was exchanging courtesies with the squire when a servant came to report: “The guests have all come.” They were the neighbors invited, brothers-in-law and cousins, sisters’ husbands, and those who shared their way—the almsgivers, the good friends who called on the Buddha—and one and all they bowed to the elder. When the bows were done, each took his seat. Below the hall, zithers and pipes were playing; above the hall, strings and song and wine. At that sumptuous board Bajie kept his wits about him, and said to Sha Monk: “Brother, eat with open heart and open throat. Once we leave the Kou house, we shall never see such plenty again.” Sha Monk laughed: “Second brother, what talk! The old saying: ‘A hundred rare dishes—one full belly ends them.’ There are private purses for the road, but no private bellies.” Bajie said: “You are a weakling, you are. Let me eat my fill this once, and for three days I shall not easily hunger.” Pilgrim heard: “Idiot, do not burst your belly—we have road to walk now.”
Before the words were done the sun neared noon. The elder above raised his chopsticks and recited the Sutra of the Meal Offering. Bajie, in haste, took the rice and added it bowl upon bowl—five or six bowls he pitched down—and crammed buns, dumplings, cakes, and baked sweetmeats, good and bad, till both his sleeves were stuffed full, and only then rose with his master. The elder thanked the squire, thanked the company, and went out the door with them. See: outside the gate stood colored banners and jeweled canopies, drummers and players; and now the two companies of monks and Daoists arrived. The squire laughed: “You come late, and the masters go in haste; I cannot offer you a meal—wait till they return and we will give thanks.” The crowd cleared the road; those who bore the sedan bore it, those who rode went up, those who walked went on foot, all giving the lead to the Tang monk’s four. There was nothing to be heard but drums and music dinning to the sky, banners and streamers shading the sun, people thronging, carts and horses jammed, all come to see Squire Kou send off the Tang monk. Such a show of riches truly surpassed pearls at the girdle and kingfisher jewels wound about, and yielded nothing to spring hidden behind brocade curtains. That company of monks played a round of Buddhist airs; that company of Daoists blew a pass of mystic music. They all escorted them out beyond the prefecture city, on to the ten-li pavilion, where food in baskets and drink in jugs were set out, cups were raised and held, and they drank and parted. But the squire could not bear to let go; with tears in his eyes he said: “Masters, when you return with the scriptures, you must come and stay some days at my house, to satisfy the heart of this Kou Hong.” Tripitaka, moved past telling, could not thank him enough: “If I reach Vulture Peak and see the Buddha, I will name your great virtue first of all. On my return I will certainly come and knock at your gate in thanks.” So talking as they went, two or three more li slipped by before the elder pressed his farewells and bowed. The squire, weeping aloud, turned back. And this was it:
He had the wish to feed the monks and so attain the wondrous awakening; he had not the lot to see the Tathagata Buddha.
To say no more of how Squire Kou, having seen them to the ten-li pavilion, went home with the crowd: master and disciples walked forty or fifty li, and the sky was darkening. The elder said: “It is late. Where shall we ask for lodging?” Bajie, shouldering the load and pouting, said: “Leaving ready tea and rice uneaten and a cool tiled roof unlodged in, and tramping on like men rushing a funeral—and now the sky is dark; what if it rains? What then?” Tripitaka cursed: “Brazen beast, complaining again. As the saying goes: ‘Chang'an is fine, but no home to linger in long.’ Wait till we have had the lot to worship the Buddha and won the true scriptures; then, back in the great Tang, I will memorialize our sovereign, and you shall eat years on years from the palace kitchens, till you burst, you beast, and be a well-fed ghost.” The Idiot laughed to himself and dared say no more.
Pilgrim raised his eyes and looked far off: by the highway stood a few rooms, and he quickly begged his master: “Let us lodge there, lodge there.” Coming near, the elder saw a fallen memorial arch, on which hung an old tablet, its four great characters faded and furred with dust: the Lodge of Radiant Splendor. The elder dismounted: “The Bodhisattva Radiant Splendor was a disciple of the Buddha of Flame and Five Lights; for exterminating the Ghost King of Poison Fire he was degraded, and transformed into the Numinous Officer of Five Manifestations. There must be a temple keeper here.” They all went in together, but the cloister rooms had all fallen in, and there was no sign of anyone. They were turning to leave when black clouds gathered overhead and the rain fell in sheets. Nothing for it: under the broken roof they picked out the sheltered spots and hid themselves, close and silent, not daring to raise a voice, for fear demons might take notice. Some sat, some stood, and they endured a bitter night without sleep. Ah! Truly:
When peace reaches its height, misfortune is born again; in the place of joy, sorrow is met once more.
But what would befall them when day broke and they went forward? Listen to the next chapter to find out.
Chapter 97
Traditional Chinese
第九十七回 金酬外護遭魔蟄 聖顯幽魂救本原
且不言唐僧等在華光破屋中苦耐夜雨存身。卻說銅臺府地靈縣城內有夥兇徒，因宿娼、飲酒、賭博，花費了家私，無計過活，遂夥了十數人做賊，算道本城哪家是第一個財主，哪家是第二個財主，去打劫些金銀用度。內有一人道：「也不用緝訪，也不須算計，只有今日送那唐朝和尚的寇員外家十分富厚。我們乘此夜雨，街上人也不防備，火甲等也不巡邏，就此下手，劫他些貲本，我們再去嫖賭兒耍子，豈不美哉？」眾賊歡喜，齊了心，都帶了短刀、蒺藜、拐子、悶棍、麻繩、火把，冒雨前來，打開寇家大門，吶喊殺入。慌得他家裡若大若小，是男是女，俱躲個乾淨：媽媽兒躲在床底；老頭兒閃在門後；寇梁、寇棟與著親的幾個兒女，都戰戰兢兢的四散逃走顧命。那夥賊拿著刀，點著火，將他家箱籠打開，把些金銀寶貝、首飾衣裳、器皿家火，盡情搜劫。那員外割捨不得，拚了命，走出門來，對眾強人哀告道：「列位大王，夠你用的便罷，還留幾件衣物與我老漢送終。」那眾強人哪容分說，趕上前，把寇員外撩陰一腳，踢翻在地。可憐三魂渺渺歸陰府，七魄悠悠別世人！眾賊得了手，走出寇家，順城腳做了軟梯，漫城牆一一繫出，冒著雨連夜奔西而去。那寇家僮僕見賊退了，方才出頭。及看時，老員外已死在地下。放聲哭道：「天呀！主人公已打死了！」眾皆伏屍而哭，悲悲啼啼。
將四更時，那媽媽想恨唐僧等不受他的齋供，因為花撲撲的送他，惹出這場災禍，便生妒害之心，欲陷他四眾。扶著寇梁道：「兒啊，不須哭了。你老子今日也齋僧，明日也齋僧，豈知今日做圓滿，齋著那一夥送命的僧也。」他兄弟道：「母親，怎麼是送命僧？」媽媽道：「賊勢兇勇，殺進房來，我就躲在床下，戰兢兢的留心向燈火處看得明白。你說是誰？點火的是唐僧，持刀的是豬八戒，搬金銀的是沙和尚，打死你老子的是孫行者。」二子聽言，認了真實道：「母親既然看得明白，必定是了。他四人在我家住了半月，將我家門戶牆垣、窗櫺巷道，俱看熟了，財動人心，所以乘此夜雨，復到我家，既劫去財物，又害了父親，此情何毒！待天明到府裡遞失狀，坐名告他。」寇棟道：「失狀如何寫？」寇梁道：「就依母親之言。」寫道：
唐僧點著火，八戒叫殺人。沙和尚劫出金銀去，孫行者打死我父親。
一家子吵吵鬧鬧，不覺天曉。一壁廂傳請親人，置辦棺木；一壁廂寇梁兄弟，赴府投詞。原來這銅臺府刺史正堂大人：
平生正直，素性賢良。少年向雪案攻書，早歲在金鑾對策。常懷忠義之心，每切仁慈之念。名揚青史播千年，龔黃再見；聲振黃堂傳萬古，卓魯重生。
當時坐了堂，發放了一應事務，即令擡出放告牌。這寇梁兄弟抱牌而入，跪倒高叫道：「爺爺，小的們是告強盜得財，殺傷人命重情事。」刺史接上狀去，看了這般這的，如此如彼，即問道：「昨日有人傳說，你家齋僧圓滿，齋得四眾高僧，乃東土唐朝的羅漢，花撲撲的滿街鼓樂送行，怎麼卻有這般事情？」寇梁等磕頭道：「爺爺，小的父親寇洪，齋僧二十四年。因這四僧遠來，恰足萬僧之數，因此做了圓滿，留他住了半月。他就將路道、門窗都看熟了。當日送出，當晚復回，乘黑夜風雨，遂明火執杖，殺進房來，劫去金銀財寶、衣服首飾，又將父打死在地。望爺爺與小民做主。」刺史聞言，即點起馬步快手并民壯人役，共有百五十人，各執鋒利器械，出西門，一直來趕唐僧四眾。
卻說他師徒們在那華光行院破屋下挨至天曉，方才出門，上路奔西。可可的那些強盜當夜打劫了寇家，繫出城外，也向西方大路上，行經天曉，走過華光院西去，有二十里遠近，藏於山凹中，分撥金銀等物。分還未了，忽見唐僧四眾順路而來，眾賊心猶不歇，指定唐僧道：「那不是昨日送行的和尚來了？」眾賊笑道：「來得好，來得好。我們也是幹這般沒天理的買賣，這些和尚緣路來，又在寇家許久，不知身邊有多少東西，我們索性去截住他，奪了盤纏，搶了白馬湊分，卻不是遂心滿意之事？」眾賊遂持兵器，吶一聲喊，跑上大路，一字兒擺開，叫道：「和尚，不要走，快留下買路錢，饒你性命；牙迸半個『不』字，一刀一個，決不留存。」諕得唐僧在馬上亂戰，沙僧與八戒心慌，對行者道：「怎的了？怎的了？苦耐得半夜雨天，又早遇強徒斷路，誠所謂『禍不單行』也。」行者笑道：「師父莫怕，兄弟勿憂，等老孫去問他一問。」
好大聖，束一束虎皮裙，抖一抖錦布直裰，走近前，叉手當胸道：「列位是做甚麼的？」賊徒喝道：「這廝不知死活，敢來問我。你額顱下沒眼，不認得我是大王爺爺？快將買路錢來，放你過去。」行者聞言，滿面陪笑道：「你原來是剪徑的強盜。」賊徒發狠叫：「殺了。」行者假假的驚恐道：「大王，大王，我是鄉村中的和尚，不會說話，衝撞莫怪，莫怪。若要買路錢，不要問那三個，只消問我。我是個管帳的，凡有經錢、襯錢，哪裡化緣的、布施的，都在包袱中，盡是我管出入。那個騎馬的雖是我的師父，他卻只會念經，不管閑事，財色俱忘，一毫沒有。那個黑臉的是我半路上收的個後生，只會養馬。那個長嘴的是我雇的長工，只會挑擔。你把三個放過去，我將盤纏、衣缽盡情送你。」眾賊皆說：「這個和尚倒是個老實頭兒。既如此，饒了你命，教那三個丟下行李，放他過去。」行者回頭使個眼色，沙僧就丟了行李擔子，與師父牽著馬，同八戒往西徑走。
行者低頭打開包袱，就地撾把塵土，往上一灑，念個咒語，乃是個定身之法；喝一聲：「住！」那夥賊共有三十來名，一個個咬著牙，睜著眼，撒著手，直直的站定，莫能言語，不得動身。行者跳出路口，叫道：「師父，回來，回來。」八戒慌了道：「不好，不好，師兄供出我們來了。他身上又無錢財，包裡又無金銀，必定是叫師父要馬哩。叫我們是剝衣服了。」沙僧笑道：「二哥莫亂說。大哥是個了得的，向者那般毒魔狠怪，也能收服，怕這幾個毛賊？他那裡招呼，必有話說，快回去看看。」長老聽言，欣然轉馬，回至邊前，叫道：「悟空，有甚事叫回來也？」行者道：「你們看這些賊是怎的說？」八戒近前推著他，叫道：「強盜，你怎的不動彈了？」那賊渾然無知，不言不語。八戒道：「好的痴啞了。」行者笑道：「是老孫使個定身法定住也。」八戒道：「既定了身，未曾定口，怎麼連聲也不做？」行者道：「師父請下馬坐著。常言道：『只有錯捉，沒有錯放。』兄弟，你們把賊都扳翻倒綑了，教他供一個供狀，看他是個雛兒強盜，把勢強盜。」沙僧道：「沒繩索哩。」行者即拔下些毫毛，吹口仙氣，變作三十條繩索。一齊下手，把賊扳翻，都四馬攢蹄綑住。卻又念念解咒，那夥賊漸漸甦醒。
行者請唐僧坐在上首，他三人各執兵器喝道：「毛賊！你們一起有多少人？做了幾年買賣？打劫了有多少東西？可曾殺傷人口？還是初犯，卻是二犯、三犯？」眾賊開口道：「爺爺饒命。」行者道：「莫叫喚，從實供來。」眾賊道：「老爺，我們不是久慣做賊的，都是好人家子弟。只因不才，吃酒賭錢、宿娼頑耍，將父祖家業，盡花費了，一向無幹，又無錢用。訪知銅臺府城中寇員外家貲財豪富，昨日合夥，當晚乘夜雨昏黑，就去打劫。劫的有些金銀服飾，在這路北下山凹裡正自分贓，忽見老爺們來，內中有認得是寇員外送行的，必定身邊有物；又見行李沉重，白馬快走；人心不足，故又來邀截。豈知老爺有大神通法力，將我們困住。萬望老爺慈悲，收去那劫的財物，饒了我們性命也。」
三藏聽說是寇家劫的財物，猛然吃了一驚，慌忙站起道：「悟空，寇老員外十分好善，如何招此災厄？」行者笑道：「只為送我們起身，那等彩帳花幢，盛張鼓樂，驚動了人眼目，所以這夥光棍就去下手他家。今又幸遇著我們，奪下他這許多金銀服飾。」三藏道：「我們擾他半月，感激厚恩，無以為報，不如將此財物護送他家，卻不是一件好事？」行者依言。即與八戒、沙僧，去山凹裡取將那些贓物，收拾了，馱在馬上。又教八戒挑了一擔金銀，沙僧挑著自己行李。行者欲將這夥強盜一棍盡情打死，又恐唐僧怪他傷人性命，只得將身一抖，收上毫毛。那夥賊鬆了手腳，爬起來，一個個落荒逃生而去。這唐僧轉步回身，將財物送還員外。這一去，卻似飛蛾投火，反受其殃。有詩為證。詩曰：
恩將恩報人間少，反把恩慈變作仇。下水救人終有失，三思行事卻無憂。
三藏師徒們將著金銀服飾拿轉，正行處，忽見那槍刀簇簇而來。三藏大驚道：「徒弟，你看那兵器簇擁相臨，是甚好歹？」八戒道：「禍來了，禍來了，這是那放去的強盜，他取了兵器，又夥了些人，轉過路來與我們鬥殺也。」沙僧道：「二哥，那來的不是賊勢。──大哥，你仔細觀之。」行者悄悄的向沙僧道：「師父的災星又到了，此必是官兵捕賊之意。」說不了，眾兵卒至邊前，撒開個圈子陣，把他師徒圍住道：「好和尚！打劫了人家東西，還在這裡搖擺哩。」一擁上前，先把唐僧抓下馬來，用繩綑了；又把行者三人，也一齊綑了。穿上杠子，兩個擡一個，趕著馬，奪了擔，徑轉府城。只見那：
唐三藏，戰戰兢兢，滴淚難言；豬八戒，絮絮叨叨，心中報怨。沙和尚，囊突突，意下躊躇；孫行者，笑嘻嘻，要施手段。
眾官兵攢擁扛擡，須臾間，拿到城裡，徑自解上黃堂報道：「老爺，民快人等，捕獲強盜來了。」那刺史端坐堂上，賞勞了民快，檢看了賊贓，當叫寇家領去。卻將三藏等提近廳前，問道：「你這起和尚，口稱是東土遠來，向西天拜佛，卻原來是些設法屣看門路，打家劫舍之賊。」三藏道：「大人容告：貧僧實不是賊，決不敢假，隨身現有通關文牒可照。只因寇員外家齋我等半月，情意深重，我等路遇強盜，奪轉打劫寇家的財物，因送還寇家報恩，不期民快人等捉獲，以為是賊，實不是賊。望大人詳察。」刺史道：「你這廝見官兵捕獲，卻巧言報恩。既是路遇強盜，何不連他捉來，報官報恩？如何只是你四眾？你看，寇梁遞得失狀，坐名告你，你還敢展掙？」三藏聞言，一似大海吞舟，魂飛魄喪。叫：「悟空，你何不上來折辨？」行者道：「有贓是實，折辨何為？」刺史道：「正是啊，贓證現存，還敢抵賴？」叫手下：「拿腦箍來，把這禿賊的光頭箍他一箍，然後再打。」行者慌了，心中暗想道：「雖是我師父該有此難，還不可教他十分受苦。」他見那皂隸們收拾索子，結腦箍，即便開口道：「大人且莫箍那個和尚。昨夜打劫寇家，點燈的也是我，持刀的也是我，劫財的也是我，殺人的也是我。我是個賊頭，要打只打我，與他們無干，但只不放我便是。」刺史聞言，就教先箍起這個來。皂隸們齊來上手，把行者套上腦箍，收緊了一勒，扢撲的把索子斷了。又結又箍，又扢撲的斷了。一連箍了三四次，他的頭皮皺也不曾皺一些兒。
卻又換索子再結時，只聽得有人來報道：「老爺，都下陳少保爺爺到了，請老爺出郭迎接。」那刺史即命刑房吏：「把賊收監，好生看轄。待我接過上司，再行拷問。」刑房吏遂將唐僧四眾推進監門。八戒、沙僧將自己行李擔進隨身。三藏道：「徒弟，這是怎麼起的？」行者笑道：「師父，進去，進去，這裡邊沒狗叫，倒好耍子。」可憐把四眾捉將進去，一個個都推入轄床，扣拽了滾肚、敵腦、攀胸。禁子們又來亂打。三藏苦痛難禁，只叫：「悟空，怎的好？怎的好？」行者道：「他打是要錢哩。常言道：『好處安身，苦處用錢。』如今與他些錢，便罷了。」三藏道：「我的錢自何來？」行者道：「若沒錢，衣物也是，把那袈裟與了他罷。」三藏聽說，就如刀刺其心。一時間見他打不過，只得開言道：「悟空，隨你罷。」
行者便叫：「列位長官，不必打了。我們擔進來的那兩個包袱中，有一件錦襴袈裟，價值千金，你們解開拿了去罷。」眾禁子聽言，一齊動手，把兩個包袱解看。雖有幾件布衣，雖有個引袋，俱不值錢。只見幾層油紙包裹著一物，霞光焰焰，知是好物。抖開看時，但只見：
巧妙明珠綴，稀奇佛寶攢。盤龍鋪繡結，飛鳳錦沿邊。
眾皆爭看，又驚動本司獄官，走來喝道：「你們在此嚷甚的？」禁子們跪道：「老爹，才子提審，送下四個和尚，乃是大夥強盜。他見我們打了他幾下，把這兩個包袱與我。我們打開看時，見有此物，無可處置：若眾人扯破分之，其實可惜；若獨歸一人，眾人無利。幸老爹來，憑老爹做個劈著。」獄官見了，乃是一件袈裟；又將別項衣服，並引袋兒通檢看了。又打開袋內關文一看，見有各國的寶印花押，道：「早是我來看呀，不然，你們都撞出事來了。這和尚不是強盜，切莫動他衣物。待明日太爺再審，方知端的。」眾禁子聽言，將包袱還與他，照舊包裹，交與獄官收訖。
漸漸天晚，聽得樓頭起鼓，火甲巡更。捱至四更三點，行者見他們都不呻吟，盡皆睡著，他暗想道：「師父該有這一夜牢獄之災。老孫不開口折辨，不使法力者，蓋為此耳。如今四更將盡，災將滿矣，我須去打點打點，天明好出牢門。」你看他弄本事，將身小一小，脫出轄床。搖身一變，變做個蜢蟲兒，從房簷瓦縫裡飛出。見那星光月皎，正是清和夜靜之天。他認了方向，徑飛向寇家門首，只見那街西下一家兒燈火明亮。又飛近他門口看時，原來是個做豆腐的。見一個老頭兒燒火，媽媽兒擠漿。那老兒忽的叫聲：「媽媽，寇大官且是有子有財，只是沒壽。我和他小時同學讀書，我還大他五歲。他老子叫做寇銘，當時也不上千畝田地，放些租帳，也討不起。他到二十歲時，那銘老兒死了，他掌著家當。其實也是他一步好運：娶的妻是那張旺之女，小名叫做穿針兒，卻倒旺夫，自進他門，種田又收，放帳又起，買著的有利，做著的賺錢，被他如今掙了有十萬家私。他到四十歲上，就回心向善，齋了萬僧，不期昨夜被強盜踢死。可憐！今年才六十四歲，正好享用。何期這等向善，不得好報，乃死於非命，可嘆，可嘆！」
行者一一聽之，卻早五更初點。他就飛入寇家，只見那堂屋裡已停著棺材，材頭邊點著燈，擺列著香燭花果，媽媽在傍啼哭；又見他兩個兒子也來拜哭，兩個媳婦拿兩盞飯兒供獻。行者就釘在他材頭上，咳嗽了一聲。諕得那兩個媳婦查手舞腳的往外跑；寇梁兄弟伏在地下不敢動．只叫：「爹爹！嚛嚛嚛……」那媽媽子膽大，把材頭撲了一把道：「老員外，你活了？」行者學著那員外的聲音道：「我不曾活。」兩個兒子一發慌了，不住的叩頭垂淚，只叫：「爹爹！嚛嚛嚛……」媽媽子硬著膽，又問道：「員外，你不曾活，如何說話？」行者道：「我是閻王差鬼使押將來家與你們講話的。那張氏穿針兒枉口誑舌，陷害無辜。」那媽媽子聽見叫他小名，慌得跪倒磕頭道：「好老兒啊！這等大年紀還叫我的小名兒！我哪些枉口誑舌，害甚麼無辜？」行者喝道：「有個甚麼『唐僧點著火，八戒叫殺人。沙僧劫出金銀去，行者打死你父親』。只因你誑言，把那好人受難。那唐朝四位老師路遇強徒，奪將財物，送來謝我，是何等好意！你卻假捏失狀，著兒子們首官。官府又未細審，又如今把他們監禁。那獄神、土地、城隍俱慌了，坐立不寧，報與閻王。閻王轉差鬼使押解我來家，教你們趁早解放他去；不然，教我在家攪鬧一月，將合家老幼並雞狗之類，一個也不存留。」寇梁兄弟又磕頭哀告道：「爹爹請回，切莫傷殘老幼。待天明就去本府投遞解狀，願認招回，只求存歿均安也。」行者聽了，即叫：「燒紙，我去呀。」他一家兒都來燒紙。
行者一翅飛起，徑又飛至刺史住宅裡面，低頭觀看，那房內裡已有燈光，見刺史已起來了。他就飛進中堂看時，只見中間後壁掛著一軸畫兒，是一個官兒騎著一匹點子馬，有幾個從人打著一把青傘，搴著一張校床，更不識是甚麼故事。行者就丁在中間。忽然那刺史自房裡出來，彎著腰梳洗。行者猛的裡咳嗽一聲，把刺史諕得慌慌張張，走入房內。梳洗畢，穿了大衣，即出來對著畫兒焚香禱告道：「伯考姜公乾一神位：孝姪姜坤三，蒙祖上德廕，忝中甲科，今叨受銅臺府刺史，旦夕侍奉香火不絕，為何今日發聲？切勿為邪為祟，恐諕家眾。」行者暗笑道：「此是他大爺的神子。」卻就綽著經兒叫道：「坤三賢姪，你做官雖承祖廕，一向清廉，怎的昨日無知，把四個聖僧當賊，不審來音，囚於禁內？那獄神、土地、城隍不安，報與閻君，閻君差鬼使押我來對你說，教你推情察理，快快解放他；不然，就教你去陰司折證也。」刺史聽說，心中悚懼道：「大爺請回，小姪升堂，當就釋放。」行者道：「既如此，燒紙來，我去見閻君回話。」刺史復添香燒紙拜謝。
行者又飛出來看時，東方早已發白。及飛到地靈縣，又見那合縣官卻都在堂上。他思道：「蜢蟲兒說話，被人看見，露出馬腳來不好。」他就半空中改了個大法身，從空裡伸下一隻腳來，把個縣堂屣滿。口中叫道：「眾官聽著：我乃玉帝差來的浪蕩遊神，說你這府監裡屈打了取經的佛子，驚動三界諸神不安，教我傳說，趁早放他；若有差池，教我再來一腳，先踢死合府縣官，後屣死四境居民，把城池都踏為灰燼。」概縣官吏人等慌得一齊跪倒，磕頭禮拜道：「上聖請回。我們如今進府，稟上府尊，即教放出。千萬莫動腳，驚諕死下官。」行者才收了法身，仍變做個蜢蟲兒，從監房瓦縫兒飛入，依舊鑽在轄床中間睡著。
卻說那刺史升堂，才擡出投文牌去，早有寇梁兄弟抱牌跪門叫喊。刺史著令進來。二人將解狀遞上。刺史見了，發怒道：「你昨日遞了失狀，就與你拿了賊來，你又領了贓去，怎麼今日又來遞解狀？」二人滴淚道：「老爺，昨夜小的父親顯魂道：『唐朝聖僧，原將賊徒拿住，奪獲財物，放了賊去，好意將財物送還我家報恩，怎麼反將他當賊，拿在獄中受苦？獄中土地、城隍不安，報了閻王，閻王差鬼使押解我來教你赴府再告，釋放唐僧，庶免災咎；不然，老幼皆亡。』因此，特來遞個解詞。望老爺方便方便。」刺史聽他說了這話，卻暗想道：「他那父親乃是熱屍，新鬼顯魂，報應猶可；我伯父死去五六年了，卻怎麼今夜也來顯魂，教我審放？看起來必是冤枉。」
正忖度間，只見那地靈縣知縣等官急急跑上堂，亂道：「老大人，不好了，不好了，適才玉帝差浪蕩遊神下界，教你快放獄中好人。昨日拿的那些和尚，不是強盜，都是取經的佛子。若少遲延，就要踢殺我等官員，還要把城池連百姓都踏為灰燼。」刺史又大驚失色，即叫刑房吏火速寫牌提出。當時開了監門提出。八戒愁道：「今日又不知怎的打哩。」行者笑道：「管你一下兒也不敢打，老孫俱已幹辦停當。上堂切不可下跪，他還要下來請我們上坐。卻等我問他要行李、要馬匹，少了一些兒，等我打他你看。」
說不了，已至堂口。那刺史、知縣並府縣大小官員一見，都下來迎接道：「聖僧昨日來時，一則接上司忙迫，二則又見了所獲之贓，未及細問端的。」唐僧合掌躬身，又將前情細陳了一遍。眾官滿口認稱，都道：「錯了，錯了。莫怪，莫怪。」又問獄中可曾有甚疏失。行者近前努目睜看，厲聲高叫道：「我的白馬是堂上人得了，行李是獄中人得了，快快還我。今日卻該我拷較你們了：枉拿平人做賊，你們該個甚罪？」府縣官見他作惡，無一個不怕，即便叫收馬的牽馬來，收行李的取行李來，一一交付明白。你看他三人一個個逞兇，眾官只以寇家遮飾。三藏勸解了道：「徒弟，是也不得明白。我們且到寇家去，一則吊問，二來與他對證對證，看是何人見我做賊？」行者道：「說得是。等老孫把那死的叫起來，看是哪個打他？」
沙僧就在府堂上把唐僧撮上馬，吆吆喝喝，一擁而出。那些府縣多官，也一一俱到寇家。諕得那寇梁兄弟在門前不住的磕頭，接進廳。只見他孝堂之中，一家兒都在孝幔裡啼哭。行者叫道：「那打誑語栽害平人的媽媽子且莫哭，等老孫叫你老公來，看他說是哪個打死的，羞他一羞。」眾官員只道孫行者說的是笑話。行者道：「列位大人，略陪我師父坐坐。八戒、沙僧，好生保護。等我去了就來。」好大聖，跳出門，望空就起。只見那遍地彩霞籠住宅，一天瑞氣護元神。眾等方才認得是個騰雲駕霧之仙，起死回生之聖，這裡一一焚香禮拜不題。
那大聖一路觔斗雲，直至幽冥地界，徑撞入森羅殿上。慌得那：
十代閻君拱手接，五方鬼判叩頭迎。千株劍樹皆攲側，萬疊刀山盡坦平。枉死城中魑魅化，奈河橋下鬼超生。正是那神光一照如天赦，黑暗陰司處處明。
十閻王接下大聖，相見了，問及何來何幹。行者道：「銅臺府地靈縣齋僧的寇洪之鬼，是哪個收了？快點查來與我。」十閻王道：「寇洪善士，也不曾有鬼使勾他，他自家到此，遇著地藏王的金衣童子，他引見地藏也。」行者即別了，徑至翠雲宮見地藏王菩薩。菩薩與他禮畢，具言前事。菩薩喜道：「寇洪陽壽，止該卦數命終，不染床蓆，棄世而去。我因他齋僧，是個善士，收他做個掌善緣簿子的案長。既大聖來取，我再延他陽壽一紀，教他跟大聖去。」金衣童子遂領出寇洪。寇洪見了行者，聲聲叫道：「老師，老師，救我一救。」行者道：「你被強盜踢死，此乃陰司地藏王菩薩之處。我老孫特來取你到陽世間對明此事。既蒙菩薩放回，又延你陽壽一紀，待十二年之後，你再來也。」那員外頂禮不盡。
行者謝辭了菩薩，將他吹化為氣，掉於衣袖之間，同去幽府，復返陽間。駕雲頭，到了寇家，即喚八戒捎開材蓋，把他魂靈兒推付本身。須臾間，透出氣來活了。那員外爬出材來，對唐僧四眾磕頭道：「師父，師父，寇洪死於非命，蒙師父至陰司救活，乃再造之恩。」言謝不已。及回頭，見各官羅列，即又磕頭道：「列位老爹都如何在舍？」那刺史道：「你兒子始初遞失狀，坐名告了聖僧，我即差人捕獲。不期聖僧路遇殺劫你家之賊，奪取財物，送還你家。是我下人誤捉，未得詳審，當送監禁。今夜被你顯魂，我先伯亦來家訴告，縣中又蒙浪蕩遊神下界，一時就有這許多顯應，所以放出聖僧。聖僧卻又去救活你也。」那員外跪道：「老爹，其實枉了這四位聖僧。那夜有三十多名強盜，明火執杖，劫去家私。是我難捨，向賊理說，不期被他一腳，撩陰踢死。與這四位何干？」叫過妻子來，「是誰人踢死，你等輒敢妄告？請老爹定罪。」當時一家老小只是磕頭。刺史寬恩，免其罪過。寇洪教安排筵宴，酬謝府縣厚恩。個個未坐回衙。至次日，再掛齋僧牌，又款留三藏。三藏決不肯住。卻又請親友，辦旌幢，如前送行而去。咦！這正是：
地闢能存凶惡事，天高不負善心人。逍遙穩步如來徑，只到靈山極樂門。
畢竟不知見佛何如，且聽下回分解。
English
Gold Honors the Guardian Without, and a Fiend’s Sting Falls; the Sage Appears in a Dark Soul and Saves the Root
To say nothing of how the Tang monk’s party endured the night rain for shelter in the broken rooms of the Lodge of Radiant Splendor: in the city of Earth-Spirit County, Tongtai Prefecture, there was a pack of scoundrels who, through brothels, drink, and gambling, had run through their estates and had no way to live; so they banded together, a dozen or more of them, to play the thief, reckoning which house in the city was richest and which second richest, to go rob gold and silver for their spending. One of them said: “No need to hunt or calculate. Only today Squire Kou’s house, that saw off the monks of the Tang, is overflowing with wealth. On this night of rain no one in the streets keeps watch, and the fire-watch men make no rounds; let us fall on it now, take some capital, and go off to our whores and dice for fun—would that not be fine?” The thieves were delighted, set their hearts as one, took short knives, caltrops, crowbars, bludgeons, hempen ropes, and torches, and came on through the rain, broke open the Kou family’s great gate, and with a shout rushed in killing. All within, great and small, man and woman, hid themselves clean away: the dame hid under the bed; the old man slipped behind the door; Kou Liang and Kou Dong, with the children related to them, fled trembling every way for their lives. The pack of thieves, knives in hand, torches lighted, broke open chests and hampers and ransacked without stint the gold and silver, the jewels and clothes, the vessels and household goods. The squire could not bear to lose it; he staked his life, came out the door, and pleaded to the bandits: “Great kings, take what will serve you, but leave a few pieces of clothing for this old man’s burial.” The bandits would hear no word; they ran up and gave Squire Kou a kick square in the groin and knocked him to the ground. Ah, pity! His three souls, dim and drifting, went home to the dark courts; his seven spirits, far floating, took leave of the world of men! The thieves, their work done, went out of the Kou house, made a rope ladder against the foot of the wall, let themselves one by one down over the city wall, and fled west through the rain all night. Only when the thieves were gone did the servants of the Kou house put out their heads, and looking, found the old squire lying dead on the ground. They wept aloud: “Heaven! Our master has been beaten to death!” All threw themselves on the body weeping and wailing.
Toward the fourth watch the dame, brooding on how the Tang monk’s party had refused her offerings, and how the lavish send-off had drawn down this calamity, conceived a jealous hate and was minded to ruin the four of them. Leaning on Kou Liang, she said: “Child, no more weeping. Your father fed monks today and fed monks tomorrow—who would have thought that, making his vow complete today, he would feed that crew of life-taking monks?” The brothers said: “Mother, how ‘life-taking monks’?” The dame said: “The thieves came fierce and bold, killing into the room; I hid under the bed, trembling, watching close by the lamplight, and saw plainly. And who do you think it was? The one who lit the fire was the Tang monk; the one with the knife was Zhu Bajie; the one who carried off the gold and silver was Sha Monk; and the one who beat your father to death was Sun Pilgrim.” The two sons, hearing it, took it for truth: “Mother, since you saw plainly, it must be so. They lived in our house half a month and know every door and wall, window and lane of it. Money stirs men’s hearts; so, taking this night of rain, they came back to our house, robbed the goods and murdered our father—what venom is in it! At daybreak we will file a complaint of robbery at the prefecture, and name them to their faces.” Kou Dong said: “How shall the complaint be written?” Kou Liang said: “Just as mother says.” It ran:
The Tang monk lit the fire; Bajie cried the killing; Sha Monk carried off the gold and silver; Sun Pilgrim beat my father to death.
The whole house clamored and wailed until the sky grew light. On one side kinsmen were called and coffins got ready; on the other the Kou Liang brothers went to the prefecture with their plaint. Now the prefect of Tongtai, chief magistrate:
All his life upright, by nature worthy and good. In youth he bent over the snowy desk at his books; in early years he answered before the golden chime. Constantly he bore a heart of loyalty and right; ever he cherished thoughts of mercy. His name is spread on the green pages for a thousand years—a Gong or a Huang seen again; his voice rings through the yellow hall for ten thousand ages—a Zhuo or a Lu born anew.
He took his seat in the hall, dispatched the day’s business, and ordered out the placard inviting complaints. The Kou Liang brothers carried the placard in, knelt, and cried aloud: “Your Honor, your servants bring a grave charge of robbery, taking of goods, and taking of life.” The prefect took the complaint, read this and that, so and so, and asked: “Yesterday word came that your house had completed its vow of feeding monks—fed four noble monks, arhats of the Tang of the Eastern Land—and with drums and music seen them down the street in all splendor. How comes this?” The Kou brothers knocked their heads: “Your Honor, our father Kou Hong has fed monks twenty-four years. Because these four monks came from afar and made up the count of ten thousand, he made the completion and kept them half a month. They learned our roads and doors, our windows and lanes, by heart. Sent off that day, they came back that very night; in the dark of wind and rain they came with open torches and weapons in hand, killed into the room, robbed the gold and silver, the treasures and clothes and jewels, and beat our father dead on the ground. We beg Your Honor to do justice for us common folk.” The prefect, hearing it, mustered mounted and foot constables and the militia, a hundred and fifty men in all, each with a sharp weapon, went out the west gate, and came straight in pursuit of the Tang monk’s four.
Now master and disciples had endured under the broken roof of the Lodge of Radiant Splendor until daybreak, then gone out and taken the road west. Just so, those robbers had robbed the Kou house in the night, let themselves down outside the wall, and taken the western highway too; walking past daybreak and beyond the Lodge of Radiant Splendor, some twenty li, they hid in a mountain hollow to divide the gold and silver and the rest. The division was not yet done when they saw the Tang monk’s four coming along the road. The thieves’ hearts were not yet satisfied; they pointed at the Tang monk: “Are not those the monks we saw off yesterday?” The thieves laughed: “Well come, well come. We are in this godless trade already; these monks have come along the road and lodged long at the Kou house—no telling how much they carry. Let us bar their way, take their traveling money, and seize the white horse to boot—would that not be a thing to please us wholly?” The thieves took up their weapons, gave a shout, ran onto the highway, and spread out in a line, calling: “Monks, do not move! Leave the road money quickly and we will spare your lives; crack half a ‘no’ between your teeth, and it is one stroke a man—not one of you left.” The Tang monk shook on his horse; Sha Monk and Bajie’s hearts fluttered, and they said to Pilgrim: “What now, what now? We bore half a night of rain, and early we meet robbers barring the road—truly ‘calamities do not come single.’” Pilgrim laughed: “Master, do not fear; brothers, do not worry. Let old Monkey go and question them.”
Great Sage that he was, he gathered up his tiger-skin kilt, shook out his brocade cassock, went near, folded his hands on his breast, and said: “Gentlemen, what is your trade?” The thieves barked: “The fellow does not know death from life, to come questioning us. Have you no eyes under that forehead, not to know your kings and masters? Hand over the road money quickly, and we let you pass.” Pilgrim, all smiles, said: “So you are highway robbers.” The thieves shouted fiercely: “Kill him.” Pilgrim feigned terror: “Great kings, great kings—I am a village monk, I have no manners; forgive the offense, forgive it. If you want road money, do not ask those three—ask only me. I keep the accounts; the sutra money and the gift money, what was begged and what was given, all are in the bundle, and I keep them in and out. That one on horseback is my master, but he only recites sutras and minds no business—money and beauty are both forgotten; he has not a hair. That black-faced one is a lad I took up on the road; he can only tend horses. That long-mouthed one is my hired hand; he can only carry loads. Let the three pass, and I will give you the traveling money and the robe and bowl, every bit.” The thieves all said: “This monk is an honest fellow at least. So be it: we spare your life. Let those three drop their loads and pass.” Pilgrim looked back and cast a glance; Sha Monk dropped the load, led the horse with master, and went straight west with Bajie.
Pilgrim bent down, opened the bundle, scooped a handful of dust from the ground, flung it up, pronounced a charm—the spell of fixing—and cried: “Stay!” That pack of thieves, some thirty of them, one and all, ground their teeth, opened their eyes, spread their hands, and stood rooted where they were, able neither to speak nor to move. Pilgrim leaped out to the roadside and called: “Master, come back, come back.” Bajie panicked: “Bad, bad—elder brother has given us away. He has no money on him, no silver in the bundle; surely he is calling for master to give up the horse. He is calling us to be stripped of our clothes.” Sha Monk laughed: “Second brother, no nonsense. Elder brother is not to be trifled with; such poisonous devils and cruel fiends he has subdued—does he fear a few mangy thieves? He calls us back; he must have a word. Go back and look quickly.” The elder gladly turned his horse, came back to the roadside, and asked: “Wukong, what business calls us back?” Pilgrim said: “Look you—what do you make of these thieves?” Bajie came near, pushed one, and called: “Robber, why do you not stir?” The thief was wholly without sense and said nothing. Bajie said: “Fine—he has gone dumb.” Pilgrim laughed: “Old Monkey fixed them with the spell of fixing.” Bajie said: “If their bodies are fixed but their mouths not, why do they not make a sound?” Pilgrim said: “Master, get down and sit. As the saying goes: ‘Better to arrest by mistake than release by mistake.’ Brothers, knock the thieves all over and bind them, and make them confess a deposition—let us see whether they are greenhorn robbers or practiced ones.” Sha Monk said: “There is no rope.” Pilgrim plucked out some hairs, blew on them a breath of immortal air, and made thirty ropes. All fell to and knocked the thieves down and trussed them, four limbs together. Then he recited the loosening spell, and the thieves slowly came to.
Pilgrim had the Tang monk seated above, and the three, weapons in hand, cried: “Mangy thieves! How many are in your band? How many years at this trade? How much have you robbed? Have you killed or wounded? Is this your first offense, or second or third?” The thieves opened their mouths: “Spare our lives, masters!” Pilgrim said: “No bawling; confess the truth.” The thieves said: “Your worships, we are not old, practiced thieves but sons of decent families. Only, being worthless, we drank and gamed and wenched and played till we had spent our fathers’ and grandfathers’ estates; we had no trade and no money to spend. We learned that Squire Kou’s house in Tongtai city was rich beyond telling; yesterday we banded together, and that very night, in the darkness and rain, we went to rob. We got some gold and silver and clothing, and were in the hollow north of this road dividing the spoil when we saw your worships coming. Some of us knew you for those the squire had seen off, and guessed you must have goods about you; we saw the loads were heavy and the white horse swift. Greed has no bottom, so we came again to waylay you. Who could know your worships had such divine powers as to pin us fast? We beg your mercy: take the stolen goods and spare our lives.”
Tripitaka, hearing it was the Kou family’s goods, was startled and stood up in haste: “Wukong, old Squire Kou is so good and kind—how has this calamity found him?” Pilgrim laughed: “Only because, seeing us off, he made such a show—colored canopies and flowered banners, a great din of music—that it caught men’s eyes, and this pack of rascals went to fall on his house. And now, luckily for us, we have met them and won back all this gold and silver and clothing.” Tripitaka said: “We troubled his house half a month and, grateful for his kindness, have nothing to repay it with. Would it not be a good deed to escort these goods back to his house?” Pilgrim agreed. He went with Bajie and Sha Monk to the hollow, gathered up the stolen goods, and loaded them on the horse; he had Bajie carry one load of gold and silver and Sha Monk his own bundle. Pilgrim longed to beat the whole pack of robbers dead with one blow of his staff, but feared the Tang monk would blame him for taking men’s lives; so he shook his body and drew in the hairs. The thieves’ hands and feet were loosed; they scrambled up and fled away helter-skelter for their lives. The Tang monk turned his steps about to carry the goods back to the squire—a going that was like the moth flying into the flame, to meet the bane instead. There is a poem to prove it. The poem says:
Kindness repaid with kindness—how rare in the world; instead they turned grace and mercy into enmity.To go down into the water to save a man is in the end to come to grief; think three times before acting, and there is no care.
Tripitaka’s party, carrying the gold and silver and clothing back, had gone only a little way when they saw spears and blades coming thick upon them. Tripitaka was greatly startled: “Disciples, look—that press of weapons closing in. What can it mean?” Bajie said: “Ruin, ruin! It is the robbers we let go: they have got weapons, joined more men, and turned back along the road to fight us.” Sha Monk said: “Second brother, what comes there is no bandit troop.—Elder brother, look carefully.” Pilgrim said softly to Sha Monk: “Master’s baleful star has come round again. This must be the soldiers hunting the robbers.” Before the words were done the soldiers were upon them, flung out a circling ring, and closed the four in, crying: “Fine monks! Rob a house, and here you are strutting about!” They swarmed up, seized the Tang monk off his horse and bound him with ropes, and bound Pilgrim and the other two as well. Poles were thrust through, two men to carry one; the horse was driven, the loads seized, and away they went straight to the prefecture city. And there was:
Tripitaka Tang, trembling all over, tears falling and no word;Zhu Bajie, mumbling and muttering, resentment in his heart;Sha Monk, chest heaving and sinking, his mind full of doubt;Sun Pilgrim, grinning and cheerful, ready to show his art.
The soldiers came pressing and carrying, and in a moment they were in the city, taken straight up to the yellow hall and reported: “Your Honor, the constables have taken the robbers.” The prefect sat in state, rewarded the constables, examined the stolen goods, and ordered the Kou family to reclaim them. Then he had Tripitaka and the rest brought up before the bench and asked: “You monks called yourselves come from the Eastern Land to worship the Buddha in the western heaven—and it seems you are a pack of thieves, casing the roads under pretense and robbing house by house.” Tripitaka said: “Hear me, Your Honor: this poor monk is truly no thief—I would never pretend it—and my rescript of passage is with me to prove it. Squire Kou fed us half a month, and his kindness was deep; we met robbers on the road, took back the goods they had robbed from the Kou house, and were carrying them home to repay the kindness, when the constables seized us and took us for thieves. We are truly no thieves. I beg Your Honor to look carefully.” The prefect said: “The fellow is caught by the soldiers, and talks glibly of repaying kindness. If you met the robbers, why did you not seize them too and hand them to the court, repaying kindness? How is it only the four of you? Look here—Kou Liang has filed his complaint and named you to your faces; will you struggle still?” Tripitaka, hearing it, was like the great sea swallowing a boat: soul and spirit fled from him. He called: “Wukong, why do you not come up and plead?” Pilgrim said: “The goods are on us in fact—what is there to plead?” The prefect said: “Just so—the proof of goods is here; will you deny it still?” He called his men: “Bring the head-crusher; crush this bald thief’s skull once, and then the beating.” Pilgrim was alarmed, and thought in his heart: “Though this calamity is allotted to my master, I cannot let him suffer too sorely.” Seeing the runners getting ready ropes and the head-crusher, he spoke up at once: “Your Honor, crush no other monk. In last night’s robbery of the Kou house, it was I who lit the torches, I who held the knife, I who carried off the goods, I who did the killing. I am the chief of the thieves; beat me alone—they have nothing to do with it—only do not let me go.” The prefect, hearing it, ordered this one crushed first. The runners came at him together, fitted the head-crusher on Pilgrim, and gave it a violent squeeze—crack!—the rope snapped. They tied again and crushed again—crack!—it snapped again. Three or four times they crushed him, and the skin of his head never so much as wrinkled.
As they changed to a new rope to tie again, word came: “Your Honor, His Lordship the Grand Guardian Chen of the capital has arrived; he begs you go out beyond the walls to meet him.” The prefect ordered the prison clerk: “Lock up the thieves, and watch them well. When I have received my superior, we will question them under torture.” The clerk pushed the Tang monk’s four through the prison gate. Bajie and Sha Monk carried in their bundles. Tripitaka said: “Disciples, how did it come to this?” Pilgrim laughed: “Master, in, in! There are no dogs barking in here—it is rather fun.” Pity! The four were driven in, one and all thrust onto the prisoner’s beds, strapped with belly-band, head-strap, and chest-clamp. The jailers came and beat them at random. Tripitaka, past bearing the pain, could only cry: “Wukong, what is to be done? What is to be done?” Pilgrim said: “They beat to get money. As the saying goes: ‘In comfort, lodge; in hardship, spend.’ Give them some money and it will be over.” Tripitaka said: “Where would my money come from?” Pilgrim said: “If there is no money, clothes will do—give them the cassock.” At this Tripitaka felt a knife stabbed into his heart; but seeing the beating would not stop, he could only say: “Wukong, as you will.”
Pilgrim called: “Gentlemen officers, no more beating. In the two bundles we brought in there is a brocade cassock worth a thousand gold; untie it and take it.” The jailers, hearing, fell to at once and untied the two bundles. Though there were a few cloth garments, though there was the satchel, nothing was of value. Then they saw a thing wrapped in many layers of oiled paper, blazing with rosy light, and knew it for something precious. They shook it open, and behold:
Of cunning work, strung with bright pearls; of rare make, heaped with the Buddhas’ jewels.Coiling dragons spread in embroidered knots; flying phoenixes border the brocade edge.
All crowded to look, and the prison governor of the office was stirred, and came striding: “What is all this bawling here?” The jailers knelt: “Your honor, just now at the questioning, four monks were sent down to us—a whole band of robbers. When we had given them a few blows they gave us these two bundles. We opened them and saw this thing, and knew not what to do: if we tore it to pieces among us it were a pity; if one man had it alone, the rest got nothing. Happily your honor has come; be so good as to make the division.” The governor saw it was a cassock, examined the other clothes and the satchel too, opened the rescript of passage in the satchel, and saw the sealed marks and signatures of the various kingdoms: “A good thing I came to look! Otherwise you would have blundered into trouble. These monks are no robbers; touch none of their things. Wait till the magistrate questions them again tomorrow, and all will be known.” The jailers, hearing, gave back the bundles, wrapped them as before, and gave them into the governor’s keeping.
It grew late by degrees; they heard the drum rise from the tower and the fire-watch making the rounds. Enduring until the fourth watch, third point, Pilgrim saw them all lying still, none groaning, all asleep, and thought: “My master was allotted this one night’s calamity of prison. That is why old Monkey did not open his mouth to plead nor use his powers. Now the fourth watch is nearly spent and the calamity nearly full; I must go make things ready, so that at dawn we can walk out of the prison gate.” See him show his art: he made his body smaller and slipped out of the prisoner’s bed; shook himself and turned into a midge, and flew out through a crack of the eaves’ tiles. The stars shone, the moon was bright—a mild and quiet night. He took his bearings and flew straight to the Kou family’s gate, where he saw a house west of the street with lamps burning bright. Flying near its door he saw it was a bean-curd maker: an old man tending the fire, the dame pressing the milk. Suddenly the old man cried: “Old woman, Master Kou had sons and wealth enough, but no span of life. We were schoolfellows as boys, and I am five years his elder. His father was called Kou Ming; in those days he had not a thousand acres, lent a little at rent, and could not even keep a hired man. When he was twenty the old man Ming died, and he took charge of the estate. Indeed it was his run of luck: the wife he married was the daughter of Zhang Wang, by pet name Thread-the-Needle, and she it was who made his fortune prosper; from the day she entered his door the farming yielded and the lending rose; what he bought turned a profit, what he crafted sold well, and so he scraped together a hundred thousand of estate. At forty he turned his heart to the good and fed ten thousand monks. Who would have thought that last night the robbers kicked him to death? Pity! This year he was but sixty-four, just in his enjoyment. That one so given to the good should have no good reward, but die an unnatural death—it is sad, it is sad!”
Pilgrim listened to it all; it was now the first point of the fifth watch. He flew into the Kou house, and saw the coffin already set in the main room, a lamp burning at its head, incense, candles, flowers, and fruit arrayed; the dame weeping beside it; his two sons come also to wail and bow; two daughters-in-law offering two bowls of rice. Pilgrim lighted on the coffin head and gave a cough. The two daughters-in-law threw up their hands and flung themselves out the door; the Kou brothers groveled on the ground and dared not move, crying only: “Father! Ah, ah…” But the old dame was bold; she clapped the coffin head: “Old squire, are you alive?” Pilgrim mimicked the squire’s voice: “I am not alive.” The two sons were more frightened still, knocking their heads without pause, tears falling, crying: “Father! Ah, ah…” The dame hardened her heart and asked: “Squire, if you are not alive, how do you speak?” Pilgrim said: “I am sent home by King Yama’s ghostly messengers, in their custody, to speak with you. That Zhang woman, Thread-the-Needle, has perjured her tongue and wronged the innocent.” Hearing her pet name called, the dame fell to her knees in terror: “Good old man—to call my pet name at your great age! Where have I perjured my tongue, and whom have I wronged?” Pilgrim cried: “There was a certain ‘The Tang monk lit the fire, Bajie cried the killing, Sha Monk carried off the gold and silver, Pilgrim beat your father dead.’ Because of your lying words, good men are in distress. Those four masters of the Tang met robbers on the road, took back the goods, and brought them to thank me—what kindness was that! And you forged the complaint of robbery and set your sons to inform against them. The court has not even questioned them closely, and now has them jailed. The god of the prison, the earth god, and the city god are all in dread, unable to sit or stand, and have reported it to King Yama. King Yama in turn sent ghostly messengers to escort me home to tell you to free them quickly and early; otherwise I shall be left to haunt this house a month and will leave not one of the whole family, old and young, nor so much as a chicken or a dog.” The Kou brothers knocked their heads and pleaded: “Father, go back, and do no hurt to old or young. At daybreak we will go to the prefecture and file the petition of release; we will own the wrong and recall the charge—only let the living and the dead be both at peace.” Hearing this, Pilgrim called: “Burn paper—I am going.” The whole family came to burn paper.
Pilgrim gave one flap of his wings and flew next into the prefect’s own house. Looking down, he saw the room already lit; the prefect was up. He flew into the central hall and looked: on the back wall in the middle hung a painted scroll, an officer riding a dappled horse, with attendants holding a blue umbrella and carrying a sedan chair—he could not make out what story it told. Pilgrim lighted in the middle of it. Suddenly the prefect came out of his room, stooping, washing and combing. Pilgrim gave a sudden cough from within, and the prefect, in a fright, darted back into the room. When his washing was done and his great robes on, he came out, burned incense before the picture, and prayed: “At the sacred seat of my uncle, Jiang Qianyi: your filial nephew Jiang Kunsan, sheltered by the virtue of our ancestors, has had the grace to pass the higher examination, and now holds the post of prefect of Tongtai. Morning and evening your incense is served without cease. Why do you give voice today? Let it be no demon, no haunting, to frighten the household.” Pilgrim laughed to himself: “So this is his uncle’s spirit tablet.” And taking up the thread of it, he called: “Worthy nephew Kunsan! You hold office by your ancestors’ grace, and have been clean and honest all along. Why, yesterday, in ignorance, did you treat four holy monks as thieves, and, without examining the matter, jail them? The god of the prison, the earth god, and the city god are troubled, and have reported it to King Yama. King Yama has sent ghostly messengers to escort me to tell you: look into feeling and reason, and free them quickly; otherwise you shall be taken to the dark courts to answer for it.” The prefect, hearing, trembled in spirit: “Uncle, go back; your nephew will take the hall and release them at once.” Pilgrim said: “If so, burn paper, that I may go back and answer to King Yama.” The prefect added incense, burned paper, and bowed his thanks.
Pilgrim flew out again and saw the east already whitening. Flying on to Earth-Spirit County, he found the officials of the whole county all in the hall. He thought: “A midge that talks—if seen, it would give the show away.” In mid-air he changed into a great dharma body and stretched a foot down out of the sky that filled the county hall, calling: “Officials, hear me: I am the Roaming God sent by the Jade Emperor. He says that in this prefecture’s jail you have wrongfully beaten the Buddha’s sons who seek the scriptures, troubling all the gods of the three realms; he bids me tell you to free them at once. If there is any slip, I shall come back with this foot: first to kick the officials of prefecture and county to death, then to stamp the people of the four borders to death, and tread the city into ashes.” The officials and clerks of the whole county fell on their knees together, knocking their heads in worship: “Great Holiness, go back, we pray. We will go into the prefecture this moment, report to the prefect, and have them freed at once. Do not move your foot, we beg—a fright would kill your servants.” Pilgrim then drew in his dharma body, turned midge again, flew in through a crack of the prison roof tiles, and lay down again in the middle of the prisoner’s bed.
Now the prefect took his hall, and had scarcely carried out the placard for complaints when the Kou brothers came kneeling at the gate with the placard in their arms, crying out. The prefect bade them come in, and they handed up the petition of release. The prefect, seeing it, flew into a rage: “Yesterday you filed the complaint, and I took the thieves for you, and you reclaimed the goods; why do you come today filing a petition of release?” The two, in tears, said: “Your Honor, last night our father’s soul appeared and said: ‘The holy monks of the Tang in fact took the robbers and won back the goods, and let the robbers go; in kindness they were bringing the goods home to repay our kindness—how could you take them for thieves and jail them to suffer? The earth god and city god of the jail are troubled and reported it to King Yama; King Yama sent ghostly messengers escorting me to tell you to go to the prefecture and sue again for their release, to avert calamity; otherwise old and young will all perish.’ So we have come to file the petition of release. We beg Your Honor to be merciful.” The prefect heard them out and thought to himself: “Their father’s body was still warm—a new ghost showing itself; such requital might pass. But my uncle has been dead five or six years—how should he too show himself in the night and bid me try and release them? It seems the men must be wronged.”
While he was pondering, the magistrate of Earth-Spirit County and the other officers came hurrying up the hall, crying all at once: “Your Excellency, ruin, ruin! Just now the Roaming God, sent by the Jade Emperor, came down and bids you free the innocent men in jail at once. Those monks taken yesterday are no robbers but the Buddha’s sons who seek the scriptures. Any delay, and we officers will be kicked to death, and the city and its people stamped into ashes as well.” The prefect turned pale with fright and ordered the prison clerk to write the warrant at once and have them brought up. The prison gate was opened and they were brought out. Bajie fretted: “How will they beat us today?” Pilgrim laughed: “Not one blow shall touch you; old Monkey has arranged everything. At the hall, on no account kneel; he will come down and beg us to be seated. Wait till I demand our luggage and our horse—and if a hair of them is missing, watch me beat him.”
Before the words were done they were at the hall mouth. The prefect, the magistrate, and all the officers of prefecture and county, seeing them, came down to welcome them: “Holy monks, when you came yesterday we were hurried in receiving our superior, and then we saw the goods that had been taken, and had no time to question closely.” The Tang monk pressed his palms and bowed, and told the whole story again in detail. The officers confessed it with full mouths: “We were wrong, we were wrong. Forgive us, forgive us.” They asked too whether anything had been lost in the jail. Pilgrim came near, glaring, and called in a stern voice: “My white horse—the men of the hall have it; the luggage—the men of the jail have it. Bring them back, and quickly! Today it is my turn to examine you: seizing innocent men as thieves—what is the guilt of that?” The officers of prefecture and county, seeing his fierceness, feared him every one, and called at once for the keepers of the horse to lead the horse, the keepers of the luggage to bring the luggage, and everything was delivered up in full. See the three of them flaunting their fierceness, while the officers covered themselves with the Kou affair. Tripitaka made peace among them: “Disciples, we shall come at it no clearer this way. Let us go to the Kou house: first to condole, second to confront them and see who it was that saw me playing the thief.” Pilgrim said: “Well said. Let old Monkey call up the dead man, and we shall see who beat him.”
Sha Monk had the Tang monk hoisted onto his horse there in the prefecture hall, and with shouts and halloos they swept out in a body. The many officers of prefecture and county followed them, every one, to the Kou house, frightening the Kou brothers into knocking their heads without pause at the gate and ushering them into the hall. In the hall of mourning the whole family were weeping within the mourning curtains. Pilgrim called: “Dame, you that told lies and planted the wrong on innocent men—do not cry. Let old Monkey call your husband up, and we will hear him say who beat him to death—and put her to the blush.” The officers took Sun Pilgrim’s words for a jest. Pilgrim said: “Gentlemen, sit with my master a while. Bajie, Sha Monk, guard him well. I go and come.” Great Sage that he was, he sprang out the gate and rose into the air; bright clouds everywhere veiled the house, and auspicious vapor filled the sky and shielded his dark spirit. Only then did they all know him for an immortal riding the clouds and mists, a sage who raises the dead—and they burned incense and bowed, one and all—but no more of that.
The Great Sage rode his somersault cloud all the way to the dark borders of the netherworld and burst straight into the Hall of Senluo. And it put them in such a fright that:
The Yama kings of the ten courts, with folded hands, came to meet him; the ghost judges of the five quarters bowed their heads in welcome.A thousand trees of swords leaned all aslant; ten thousand folds of knife mountains were smoothed flat.In the City of Wrongful Death the demons were transformed; beneath the Bridge of the Nai River the ghosts were born upward.Truly, at one shining of that divine light, like a general amnesty of heaven, the dark courts of the dead grew bright on every side.
The ten kings received the Great Sage; they met, and asked his errand. Pilgrim said: “The ghost of Kou Hong, who fed monks in Earth-Spirit County of Tongtai—who has taken him in? Look him up and bring him to me.” The ten kings said: “Kou Hong the goodman—no ghostly messenger hooked him away; he came here of himself and met the gold-robed page of Kshitigarbha, who presented him.” Pilgrim took his leave at once and went straight to the Palace of Kingfisher Cloud to see the Bodhisattva Kshitigarbha. When the courtesies were done he told the whole matter. The Bodhisattva said gladly: “Kou Hong’s span of life was only to its reckoned number, and he died without touching a sickbed, leaving the world cleanly. Because he fed monks and was a goodman, I took him as keeper of the ledger of good karma. Since the Great Sage has come for him, I will extend his span one more round of twelve years, and send him back with the Great Sage.” The gold-robed page brought out Kou Hong. Seeing Pilgrim, Kou Hong cried again and again: “Master, master, save me!” Pilgrim said: “You were kicked to death by robbers, and this is the dark court of the Bodhisattva Kshitigarbha. Old Monkey has come specially to take you back to the world of light to clear this matter up. Since the Bodhisattva in his grace lets you return, and has stretched your span twelve years besides, you will come again when the twelve years are out.” The squire bowed his head to the ground without end.
Pilgrim thanked and took leave of the Bodhisattva, blew him into a breath of vapor, and stowed him in his sleeve; they went back through the dark courts and returned to the world of light. Riding his cloud head he reached the Kou house, had Bajie push back the coffin lid, and pressed the soul into its body. In a moment breath came out and he lived. The squire crawled out of the coffin, knocked his head to the Tang monk’s four: “Masters, masters—Kou Hong died an unnatural death, and by the masters’ going down to the dark courts and bringing me back to life, you have given me life a second time.” He thanked them without end, and turning and seeing the officers arrayed, knocked his head again: “My lords, what brings you all to my poor house?” The prefect said: “At first your sons filed the complaint and named the holy monks, and I sent men to take them. Unexpectedly the holy monks had met on the road the robbers who killed and robbed your house, had taken back the goods, and were bringing them home to you. My underlings seized them by mistake, and without close questioning committed them to jail. Last night your soul appeared; my late uncle came home too to complain; and in the county the Roaming God came down from Heaven—all these signs at once—so we released the holy monks. And the holy monks went and brought you back to life.” The squire knelt: “My lords, those four holy monks were wronged indeed. That night more than thirty robbers, with open torches and weapons in hand, robbed us of our estate. I could not bear it and went to reason with the robbers, and who could know he would give me one kick, square in the groin, and kill me? What had these four to do with it?” He called his wife to him: “Who was it kicked me to death? And you dared to lodge a false complaint? Beg the lords to fix the guilt.” The whole family, old and young, could only knock their heads. The prefect in his grace remitted the offense. Kou Hong ordered a banquet laid to thank the kindness of prefecture and county; not one of them would sit, and all returned to their offices. The next day the placard of feeding monks was hung out again, and they pressed Tripitaka to stay; but Tripitaka would not by any means. Then kin and friends were called, banners and canopies made ready, and they were seen off on their way as before. Ah! And this was it:
The earth, though opened wide, can hold the deeds of the wicked; heaven, though high, never fails the good of heart.At ease, with steady steps, on the Tathagata’s path—straight on to the gate of bliss at Vulture Peak.
But how it fared when they came before the Buddha? Listen to the next chapter to find out.
Chapter 98
Traditional Chinese
第九十八回 猿熟馬馴方脫殼 功成行滿見真如
話表寇員外既得回生，復整理了幢旛鼓樂，僧道親友，依舊送行不題。
卻說唐僧四眾上了大路，果然西方佛地，與他處不同：見了些琪花瑤草，古柏蒼松；所過地方，家家向善，戶戶齋僧；每逢山下人修行，又見林間客誦經。
師徒們夜宿曉行，又經有六七日，忽見一帶高樓，幾層傑閣。真個是：
沖天百尺，聳漢凌空。低頭觀落日，引手摘飛星。豁達窗軒吞宇宙，嵯峨棟宇接雲屏。黃鶴信來秋樹老，彩鸞書到晚風清。此乃是靈宮寶闕，琳館珠庭。真堂談道，宇宙傳經。花向春來美，松臨雨過青。紫芝仙果年年秀，丹鳳儀翔萬感靈。
三藏舉鞭遙指道：「悟空，好去處耶。」行者道：「師父，你在那假境界，假佛像處，倒強要下拜；今日到了這真境界，真佛像處，倒還不下馬，是怎的說？」三藏聞言，慌得翻身跳下來，已到了那樓閣門首。只見一個道童斜立在山門之前，應聲叫道：「那來者莫非東土取經人麼？」長老急整衣，擡頭觀看。見他：
身披錦衣，手搖玉麈。身披錦衣，寶閣瑤池常赴宴；手搖玉麈，丹臺紫府每揮塵。肘懸仙籙，足踏履鞋。飄然真羽士，秀麗實奇哉。煉就長生居勝境，修成永壽脫塵埃。聖僧不識靈山客，當年金頂大仙來。
孫大聖認得他，即叫：「師父，此乃是靈山腳下玉真觀金頂大仙，他來接我們哩。」三藏方才醒悟，進前施禮。大仙笑道：「聖僧今年才到，我被觀音菩薩哄了。他十年前領佛金旨，向東土尋取經人，原說二三年就到我處。我年年等候，渺無消息，不意今年才相逢也。」三藏合掌道：「有勞大仙盛意，感激，感激。」遂此四眾牽馬挑擔，同入觀裡。卻又與大仙一一相見。即命看茶擺齋。又叫小童兒燒香湯與聖僧沐浴了，好登佛地。正是那：
功滿行完宜沐浴，煉馴本性合天真。千辛萬苦今方息，九戒三皈始自新。魔盡果然登佛地，災消故得見沙門。洗塵滌垢全無染，反本還原不壞身。
師徒們沐浴了，不覺天色將晚，就於玉真觀安歇。
次早，唐僧換了衣服，披上錦襴袈裟，戴了毘盧帽，手持錫杖，登堂拜辭大仙。大仙笑道：「昨日襤褸，今日鮮明，睹此相，真佛子也。」三藏拜別就行。大仙道：「且住，等我送你。」行者道：「不必你送，老孫認得路。」大仙道：「你認得的是雲路，聖僧還未登雲路，當從本路而行。」行者道：「這個講得是。老孫雖走了幾遭，只是雲來雲去，實不曾踏著此地。既有本路，還煩你送送。我師父拜佛心重，幸勿遲疑。」那大仙笑吟吟，攜著唐僧手，接引旃壇上法門。原來這條路不出山門，就自觀宇中堂，穿出後門便是。大仙指著靈山道：「聖僧，你看那半天中有祥光五色、瑞藹千重的，就是靈鷲高峰，佛祖之聖境也。」唐僧見了就拜。行者笑道：「師父，還不到拜處哩。常言道：『望山走倒馬。』離此鎮還有許遠，如何就拜？若拜到頂上，得多少頭磕是？」大仙道：「聖僧，你與大聖、天蓬、捲簾四位已到福地，望見靈山，我回去也。」三藏遂拜辭而去。
大聖引著唐僧等，徐徐緩步，登了靈山。不上五六里，見了一道活水，響潺潺滾浪飛流，約有八九里寬闊，四無人跡。三藏心驚道：「悟空，這路來得差了，敢莫大仙錯指了？此水這般寬闊，這般洶湧，又不見舟楫，如何可渡？」行者笑道：「不差，你看那壁廂不是一座大橋？要從那橋上行過去，方成正果哩。」長老等又近前看時，橋邊有一扁，扁上有「凌雲渡」三字，原來是一根獨木橋。正是：
遠看橫空如玉棟，近觀斷水一枯槎。維河架海還容易，獨木單梁人怎蹅？萬丈虹霓平臥影，千尋白練接天涯。十分細滑渾難渡，除是神仙步彩霞。
三藏心驚膽戰道：「悟空，這橋不是人走的，我們別尋路徑去來。」行者笑道：「正是路，正是路。」八戒慌了道：「這是路？那個敢走？水面又寬，波浪又湧，獨獨一根木頭，又細又滑，怎生動腳？」行者道：「你都站下，等老孫走個兒你看。」
好大聖，拽開步，跳上獨木橋，搖搖擺擺，須臾跑將過去，在那邊招呼道：「過來，過來。」唐僧搖手。八戒、沙僧咬指道：「難難難。」行者又從那邊跑過來，拉著八戒道：「獃子，跟我走，跟我走。」那八戒臥倒在地道：「滑滑滑，走不得，你饒我罷，讓我駕風霧過去。」行者按住道：「這是甚麼去處，許你駕風霧？必須從此橋上走過，方可成佛。」八戒道：「哥啊，佛做不成也罷，實是走不得。」他兩個在那橋邊扯扯拉拉的耍鬥，沙僧走去勸解，才撒脫了手。
三藏回頭，忽見那下溜中有一人撐一隻船來，叫道：「上渡，上渡。」長老大喜道：「徒弟，休得亂頑。那裡有隻渡船兒來了。」他三個跳起來站定，同眼觀看，那船兒來得至近，原來是一隻無底的船兒。行者火眼金睛，早已認得是接引佛祖，又稱為南無寶幢光王佛。行者卻不題破，只管叫：「這裡來，撐攏來。」霎時撐近岸邊，又叫：「上渡，上渡。」三藏見了，又心驚道：「你這無底的破船兒如何渡人？」佛祖道：「我這船：
鴻濛初判有聲名，幸我撐來不變更。有浪有風還自穩，無終無始樂昇平。六塵不染能歸一，萬劫安然自在行。無底船兒難過海，今來古往渡群生。」
孫大聖合掌稱謝道：「承盛意，接引吾師。──師父，上船去。他這船兒雖是無底卻穩，縱有風浪也不得翻。」長老還自驚疑，行者扠著膊子，往上一推。那師父踏不住腳，轂轆的跌在水裡，早被撐船人一把扯起，站在船上。師父還抖衣服，垛鞋腳，抱怨行者。行者卻引沙僧、八戒，牽馬挑擔，也上了船，都立在𦩅𦪀之上。那佛祖輕輕用力撐開，只見上溜頭泱下一個死屍。長老見了大驚。行者笑道：「師父莫怕。那個原來是你。」八戒也道：「是你，是你。」沙僧拍著手，也道：「是你，是你！」那撐船的打著號子，也說：「那是你，可賀，可賀。」他們三人也一齊聲相和。撐著船，不一時，穩穩當當的過了凌雲仙渡。三藏才轉身，輕輕的跳上彼岸。有詩為證。詩曰：
脫卻胎胞骨肉身，相親相愛是元神。今朝行滿方成佛，洗淨當年六六塵。
此誠所謂廣大智慧，登彼岸無極之法。
四眾上岸回頭，連無底船兒卻不知去向。行者方說是接引佛祖。三藏方才省悟，急轉身，反謝了三個徒弟。行者道：「兩不相謝，彼此皆扶持也。我等虧師父解脫，借門路修功，幸成了正果；師父也賴我等保護，秉教伽持，喜脫了凡胎。師父，你看這面前花草松篁、鸞鳳鶴鹿之勝境，比那妖邪顯化之處，孰美孰惡？何善何兇？」三藏稱謝不已。一個個身輕體快，步上靈山。早見那雷音古剎：
頂摩霄漢中，根接須彌脈。巧峰排列，怪石參差。懸崖下瑤草琪花，曲徑傍紫芝香蕙。仙猿摘果入桃林，卻似火燒金；白鶴棲松立枝頭，渾如煙捧玉。彩鳳雙雙，青鸞對對。彩鳳雙雙，向日一鳴天下瑞；青鸞對對，迎風耀舞世間稀。又見那黃森森金瓦疊鴛鴦，明幌幌花磚鋪瑪瑙。東一行，西一行，盡都是蕊宮珠闕；南一帶，北一帶，看不了寶閣珍樓。天王殿上放霞光，護法堂前噴紫焰。浮屠塔顯，優缽花香。正是地勝疑天別，雲閑覺晝長。紅塵不到諸緣盡，萬劫無虧大法堂。
師徒們逍逍遙遙，走上靈山之頂。又見青松林下列優婆，翠柏叢中排善士。長老就便施禮，慌得那優婆塞、優婆夷、比丘僧、比丘尼合掌道：「聖僧且休行禮，待見了牟尼，卻來相敘。」行者笑道：「早哩，早哩，且去拜上位者。」
那長老手舞足蹈，隨著行者，直至雷音寺山門之外。那廂有四大金剛迎住道：「聖僧來耶？」三藏躬身道：「是，弟子玄奘到了。」答畢，就欲進門。金剛道：「聖僧少待，容稟過再進。」那金剛著一個轉山門報與二門上四大金剛，說唐僧到了；二門上又傳入三門上，說唐僧到了。三山門內原是打供的神僧，聞得唐僧到時，急至大雄殿下，報與如來至尊釋迦牟尼文佛說：「唐朝聖僧，到於寶山，取經來了。」佛爺爺大喜。即召聚八菩薩、四金剛、五百阿羅、三千揭諦、十一大曜、十八伽藍，兩行排列。卻傳金旨，召唐僧進。那裡邊一層一節，欽依佛旨，叫：「聖僧進來。」這唐僧循規蹈矩，同悟空、悟能、悟淨，牽馬挑擔，徑入山門。正是：
當年奮志奉欽差，領牒辭王出玉階。清曉登山迎霧露，黃昏枕石臥雲霾。挑禪遠步三千水，飛錫長行萬里崖。念念在心求正果，今朝始得見如來。
四眾到大雄寶殿殿前，對如來倒身下拜。拜罷，又向左右再拜。各各三匝已遍，復向佛祖長跪，將通關文牒奉上。如來一一看了，還遞與三藏。三藏頫顖作禮，啟上道：「弟子玄奘，奉東土大唐皇帝旨意，遙詣寶山，拜求真經，以濟眾生。望我佛祖垂恩，早賜回國。」如來方開憐憫之口，大發慈悲之心，對三藏言曰：「你那東土乃南贍部洲，只因天高地厚，物廣人稠，多貪多殺，多淫多誑，多欺多詐；不遵佛教，不向善緣，不敬三光，不重五穀；不忠不孝，不義不仁，瞞心昧己，大斗小秤，害命殺牲：造下無邊之孽，罪盈惡滿，致有地獄之災。所以永墮幽冥，受那許多碓搗磨舂之苦，變化畜類。有那許多披毛頂角之形，將身還債，將肉飼人。其永墮阿鼻，不得超昇者，皆此之故也。雖有孔氏在彼立下仁義禮智之教，帝王相繼，治有徒流絞斬之刑，其如愚昧不明，放縱無忌之輩何耶！我今有經三藏，可以超脫苦惱，解釋災愆。三藏：有法一藏，談天；有論一藏，說地；有經一藏，度鬼。共計三十五部，該一萬五千一百四十四卷。真是修真之徑，正善之門。凡天下四大部洲之天文、地理、人物、鳥獸、花木、器用、人事，無般不載。汝等遠來，待要全付與汝取去，但那方之人愚蠢村強，毀謗真言，不識我沙門之奧旨。」叫：「阿儺、伽葉，你兩個引他四眾到珍樓之下，先將齋食待他。齋罷，開了寶閣，將我那三藏經中，三十五部之內，各檢幾卷與他，教他傳流東土，永注洪恩。」
二尊者即奉佛旨，將他四眾領至樓下。看不盡那奇珍異寶，擺列無窮。只見那設供的諸神鋪排齋宴，並皆是仙品、仙餚、仙茶、仙果，珍饈百味，與凡世不同。師徒們頂禮了佛恩，隨心享用。其實是：
寶焰金光映目明，異香奇品更微精。千層金閣無窮麗，一派仙音入耳清。素味仙花人罕見，香茶異食得長生。向來受盡千般苦，今日榮華喜道成。
這番造化了八戒，便宜了沙僧。佛祖處正壽長生，脫胎換骨之饌，儘著他受用。二尊者陪奉四眾餐畢，卻入寶閣，開門登看。那廂有霞光瑞氣，籠罩千重；彩霧祥雲，遮漫萬道。經櫃上，寶篋外，都貼了紅簽，楷書著經卷名目。乃是：
《涅槃經》一部 ………………… 七百四十八卷《菩薩經》一部 ………………… 一千二十一卷《虛空藏經》一部 ……………………… 四百卷《首楞嚴經》一部 ………………… 一百一十卷《恩意經大集》一部 …………………… 五十卷《決定經》一部 …………………… 一百四十卷《寶藏經》一部 ……………………… 四十五卷《華嚴經》一部 ………………………… 五百卷《禮真如經》一部 ……………………… 九十卷《大般若經》一部 ……………… 九百一十六卷《光明經》一部 ………………………… 三百卷《未曾有經》一部 …………… 一千一百一十卷《維摩經》一部 …………………… 一百七十卷《三論別經》一部 ………………… 二百七十卷《金剛經》一部 ………………………… 一百卷《正法論經》一部 ………………… 一百二十卷《佛本行經》一部 ……………………… 八百卷《五龍經》一部 ……………………… 三十二卷《菩薩戒經》一部 ……………… 一百一十六卷《大集經》一部 …………………… 一百三十卷《摩竭經》一部 …………………… 三百五十卷《法華經》一部 ………………………… 一百卷《瑜伽經》一部 ………………………… 一百卷《寶常經》一部 …………………… 二百二十卷《西天論經》一部 ………………… 一百三十卷《僧祇經》一部 ………………… 一百五十七卷《佛國雜經》一部 …………… 一千九百五十卷《起信論經》一部 ……………………… 一千卷《大智度經》一部 ………………… 一千八十卷《寶威經》一部 ……………… 一千二百八十卷《本閣經》一部 …………………… 八百五十卷《正律文經》一部 ……………………… 二百卷《大孔雀經》一部 ………………… 二百二十卷《維識論經》一部 ……………………… 一百卷《具舍論經》一部 ……………………… 二百卷
阿儺、伽葉引唐僧看遍經名，對唐僧道：「聖僧東土到此，有些甚麼人事送我們？快拿出來，好傳經與你去。」三藏聞言道：「弟子玄奘，來路迢遙，不曾備得。」二尊者笑道：「好好好，白手傳經繼世，後人當餓死矣。」行者見他講口扭捏，不肯傳經，他忍不住叫噪道：「師父，我們去告如來，教他自家來把經與老孫也。」阿儺道：「莫嚷，此是甚麼去處，你還撒野放刁？到這邊來接著經。」八戒、沙僧耐住了性子，勸住了行者，轉身來接，一卷卷收在包裡，馱在馬上，又綑了兩擔，八戒與沙僧挑著，卻來寶座前叩頭，謝了如來，一直出門。逢一位佛祖，拜兩拜；見一尊菩薩，拜兩拜。又到大門，拜了比丘僧、尼，優婆夷、塞，一一相辭，下山奔路不題。
卻說那寶閣上有一尊燃燈古佛，他在閣上暗暗的聽著那傳經之事，心中甚明：原是阿儺、伽葉將無字之經傳去。卻自笑云：「東土眾僧愚迷，不識無字之經，卻不枉費了聖僧這場跋涉？」問：「座邊有誰在此？」只見白雄尊者閃出。古佛分付道：「你可作起神威，飛星趕上唐僧，把那無字之經奪了，教他再來求取有字真經。」白雄尊者即駕狂風，滾離了雷音寺山門之外，大作神威。那陣好風，真個是：
佛前勇士，不比巽二風神；仙竅怒號，遠賽吹噓少女。這一陣，魚龍皆失穴，江海逆波濤。玄猿捧果難來獻，黃鶴回雲找舊巢。丹鳳清音鳴不美，錦雞喔運叫聲嘈。青松枝折，優缽花飄。翠竹竿竿倒，金蓮朵朵搖。鐘聲遠送三千里，經韻輕飛萬壑高。崖下奇花殘美色，路傍瑤草偃鮮苗。彩鸞難舞翅，白鹿躲山崖。蕩蕩異香漫宇宙，清清風氣徹雲霄。
那唐長老正行間，忽聞香風滾滾，只道是佛祖之禎祥，未曾隄防。又聞得響一聲，半空中伸下一隻手來，將馬馱的經輕輕搶去。諕得個三藏搥胸叫喚，八戒滾地來追，沙和尚護守著經擔，孫行者急趕去如飛。那白雄尊者，見行者趕得將近，恐他棒頭上沒眼，一時間不分好歹，打傷身體，即將經包捽碎，拋落塵埃。行者見經包破落，又被香風吹得飄零，卻就按下雲頭顧經，不去追趕。那白雄尊者收風斂霧，回報古佛不題。
八戒去追趕，見經本落下，遂與行者收拾，背著來見唐僧。唐僧滿眼垂淚道：「徒弟呀，這個極樂世界，也還有兇魔欺害。」沙僧接了抱著的散經，打開看時，原來雪白，並無半點字跡。慌忙遞與三藏道：「師父，這一卷沒字。」行者又打開一卷看時，也無字。八戒打開一卷，也無字。三藏叫：「通打開來看看。」卷卷俱是白紙。長老短嘆長吁的道：「我東土人果是沒福，似這般無字的空本，取去何用？怎麼敢見唐王？誑君之罪，誠不容誅也。」行者早已知之，對唐僧道：「師父，不消說了，這就是阿儺、伽葉那廝問我要人事，沒有，故將此白紙本子與我們來了。快回去告在如來之前，問他掯財作弊之罪。」八戒嚷道：「正是，正是，告他去來。」四眾急急回山無好步，忙忙又轉上雷音。
不多時到於山門之外，眾皆拱手相迎，笑道：「聖僧是換經來的？」三藏點頭稱謝。眾金剛也不阻擋，讓他進去，直至大雄殿前。行者嚷道：「如來，我師徒們受了萬蜇千魔，千辛萬苦，自東土拜到此處，蒙如來分付傳經，被阿儺、伽葉掯財不遂，通同作弊，故意將無字的白紙本兒教我們拿去。我們拿他去何用？望如來敕治。」佛祖笑道：「你且休嚷。他兩個問你要人事之情，我已知矣。但只是經不可輕傳，亦不可以空取。向時眾比丘聖僧下山，曾將此經在舍衛國趙長者家與他誦了一遍，保他家生者安全，亡者超脫，只討得他三斗三升米粒黃金回來。我還說他們忒賣賤了，教後代兒孫沒錢使用。你如今空手來取，是以傳了白本。白本者，乃無字真經，倒也是好的。因你那東土眾生愚迷不悟，只可以此傳之耳。」即叫：「阿儺、伽葉，快將有字的真經，每部中各檢幾卷與他，來此報數。」
二尊者復領四眾，到珍樓寶閣之下，仍問唐僧要些人事。三藏無物奉承，即命沙僧取出紫金缽盂，雙手奉上道：「弟子委是窮寒路遙，不曾備得人事。這缽盂乃唐王親手所賜，教弟子持此沿路化齋。今特奉上，聊表寸心。萬望尊者將此收下，待回朝奏上唐王，定有厚謝。只是以有字真經賜下，庶不孤欽差之意，遠涉之勞也。」那阿儺接了，但微微而笑。被那些管珍樓的力士、管香積的庖丁、看閣的尊者，你抹他臉，我撲他背，彈指的，扭唇的，一個個笑道：「不羞，不羞，需索取經的人事。」須臾，把臉皮都羞皺了，只是拿著缽盂不放。伽葉卻才進閣檢經，一一查與三藏。三藏卻叫：「徒弟們，你們都好生看看，莫似前番。」他三人接一卷，看一卷，卻都是有字的。傳了五千零四十八卷，乃一藏之數。收拾齊整，馱在馬上；剩下的，還裝了一擔，八戒挑著。自己行囊，沙僧挑著。行者牽了馬，唐僧拿了錫杖，按一按毘盧帽，抖一抖錦袈裟，才喜喜歡歡，到我佛如來之前。正是那：
大藏真經滋味甜，如來造就甚精嚴。須知玄奘登山苦，可笑阿儺卻愛錢。先次未詳虧古佛，後來真實始安然。至今得意傳東土，大眾均將雨露沾。
阿儺、伽葉引唐僧來見如來。如來高陞蓮座，指令降龍、伏虎二大羅漢敲響雲磬，遍請三千諸佛、三千揭諦、八金剛、四菩薩、五百尊羅漢、八百比丘僧、大眾優婆塞、比丘尼、優婆夷，各天各洞，福地靈山，大小尊者聖僧，該坐的請登寶座，該立的侍立兩傍。一時間，天樂遙聞，仙音嘹喨，滿空中祥光疊疊，瑞氣重重，諸佛畢集，參見了如來。如來問：「阿儺、伽葉，傳了多少經卷與他？可一一報數。」二尊者即開報：「現付去唐朝：
《涅槃經》 …………………………… 四百卷《菩薩經》 ……………………… 三百六十卷《虛空藏經》 ………………………… 二十卷《首楞嚴經》 ………………………… 三十卷《恩意經大集》 ……………………… 四十卷《決定經》 …………………………… 四十卷《寶藏經》 …………………………… 二十卷《華嚴經》 ………………………… 八十一卷《禮真如經》 ………………………… 三十卷《大般若經》 ………………………… 六百卷《大光明經》 ………………………… 五十卷《未曾有經》 …………………… 五百五十卷《維摩經》 …………………………… 三十卷《三論別經》 ……………………… 四十二卷《金剛經》 ……………………………… 一卷《正法論經》 ………………………… 二十卷《佛本行經》 ………………… 一百一十六卷《五龍經》 …………………………… 二十卷《菩薩戒經》 ………………………… 六十卷《大集經》 …………………………… 三十卷《摩竭經》 ……………………… 一百四十卷《法華經》 ……………………………… 十卷《瑜伽經》 …………………………… 三十卷《寶常經》 ……………………… 一百七十卷《西天論經》 ………………………… 三十卷《僧祗經》 ……………………… 一百一十卷《佛國雜經》 …………… 一千六百三十八卷《起信論經》 ………………………… 五十卷《大智度經》 ………………………… 九十卷《寶威經》 ……………………… 一百四十卷《本閣經》 ………………………… 五十六卷《正律文經》 …………………………… 十卷《大孔雀經》 ………………………… 十四卷《維識論經》 …………………………… 十卷《具舍論經》 …………………………… 十卷
在藏總經共三十五部，各部中檢出五千零四十八卷，與東土聖僧傳留在唐。現俱收拾整頓於馬馱人擔之上，專等謝恩。」
三藏四眾拴了馬，歇了擔，一個個合掌躬身，朝上禮拜。如來對唐僧言曰：「此經功德，不可稱量。雖為我門之龜鑑，實乃三教之源流。若到你那南贍部洲，示與一切眾生，不可輕慢。非沐浴齋戒，不可開卷。寶之，重之。蓋此內有成仙了道之奧妙，有發明萬化之奇方也。」三藏叩頭謝恩，信受奉行，依然對佛祖遍禮三匝，承謹歸誠，領經而去。去到三山門，一一又謝了眾聖不題。
如來因打發唐僧去後，才散了傳經之會。傍又閃上觀世音菩薩合掌啟佛祖道：「弟子當年領金旨向東土尋取經之人，今已成功，共計得一十四年，乃五千零四十日，還少八日，不合藏數。望我世尊早賜聖僧回東轉西，須在八日之內庶完藏數。准弟子繳還金旨。」如來大喜道：「所言甚當，准繳金旨。」即叫八大金剛分付道：「汝等快使神威，駕送聖僧回東，把真經傳留，即引聖僧西回。須在八日之內，以完一藏之數，勿得遲違。」金剛隨即趕上唐僧，叫道：「取經的，跟我來。」唐僧等俱身輕體健，蕩蕩飄飄，隨著金剛，駕雲而起。這才是：
見性明心參佛祖，功完行滿即飛昇。
畢竟不知回東土怎生傳授，且聽下回分解。
English
The Ape Mellow and the Horse Tamed, at Last They Shed the Shell; Merit Complete and Practice Full, They Behold True Thusness
To tell how Squire Kou, restored to life, had the banners and drums made ready again, with monks and priests, kin and friends, to see them off as before—but no more of that.
Now the Tang monk’s four took the highroad, and truly this Buddha land of the west was unlike other places: they saw precious flowers and jadelike herbs, ancient cypresses and gray pines; in every place they passed, every family turned to the good, every household fed monks; now they met men cultivating on the mountains, now saw pilgrims in the woods reciting the scriptures.
Master and disciples slept at night and walked by day, six or seven days more, when suddenly they saw a stretch of high towers, stories of lofty pavilions. Truly:
A hundred feet they thrust at heaven, rearing into the empyrean. Bow your head to watch the setting sun; reach out your hand to pluck the flying stars. The wide-flung windows swallow the universe; the towering beams touch the clouds’ screen. When the crane’s letter comes, the autumn trees grow old; when the luan’s writ arrives, the evening wind is clear. This was the numinous palace, the treasured gate; the hall of jade, the court of pearls. In the true hall they discoursed on the Way; through the universe they handed on the scriptures. Flowers fairer as spring came on; pines greener after the rain. The purple zhi and immortal fruit bloomed year by year; the crimson phoenix danced in state, and ten thousand hearts found response.
Tripitaka raised his whip and pointed afar: “Wukong, what a place!” Pilgrim said: “Master—at that false realm, before those false images, you pressed hard to bow; now you have reached the true realm, the true images, and still you do not dismount—what is the meaning?” Tripitaka, hearing it, flung himself down in haste, and they were already at the gate of the tower. There a Daoist page stood aslant before the mountain gate, calling as they came: “Are those who come the scripture seekers of the Eastern Land?” The elder hastened to tidy his robes and looked up, and saw him:
Brocade robes on his body, a jade whisk in his hand. In brocade robes, he oft attends the feasts of the jeweled tower and the jasper pool; with the jade whisk, he ever sweeps the dust at the cinnabar terrace and the purple mansion. An immortal roll hangs at his elbow; shoes of trade upon his feet. A true feathered gentleman, floating and free—how fine and rare! Refined to long life, he dwells in the surpassing realm; practiced to everlasting years, he has cast off the dust. The holy monk knew not the guest of Vulture Peak—it was the Great Immortal of the Golden Summit of that year.
The Great Sage Sun knew him and called: “Master, this is the Great Immortal of the Golden Summit of the Jade True Abbey at the foot of Vulture Peak; he has come to meet us.” Only then did Tripitaka wake, and come forward to salute. The immortal laughed: “Holy monk, you are here only this year; the Bodhisattva Guanyin tricked me. Ten years ago she bore the Buddha’s golden decree to the Eastern Land to seek the scripture seeker, and said at first that two or three years would bring him to me. I have waited year after year with never a word—unexpectedly we meet only this year.” Tripitaka pressed his palms: “We are beholden to the immortal’s kindness—thanks, thanks.” Then the four, leading the horse and carrying the loads, entered the abbey with him, and were presented to him one by one. He ordered tea and the meal laid, and called the pages to boil perfumed water for the holy monk’s bath, that he might climb to the Buddha land in fitness. And this was it:
When merit is full and the work complete, bathing is due; the nature refined and tamed accords with heaven’s truth.A thousand hardships, ten thousand pains, now find their rest; the nine precepts and the three refuges make one new.The demons ended—truly one mounts the Buddha land; calamities dissolved—so one may see the gates of the Sangha.Dust washed and stain scoured, nothing left to sully; returned to the root, restored to the source, an indestructible body.
Master and disciples bathed; the sky darkened without their noticing, and they rested that night at the Jade True Abbey.
The next morning the Tang monk changed his clothes, put on the brocade cassock and the Vairocana cap, took the tin staff in hand, mounted the hall, and took leave of the immortal. The immortal laughed: “Yesterday in rags, today resplendent—looking at this appearance, truly a son of the Buddha.” Tripitaka bowed farewell and made to go. The immortal said: “Stay; let me see you off.” Pilgrim said: “No need; old Monkey knows the way.” The immortal said: “You know the way of the clouds, but the holy monk has not yet mounted the way of clouds; he must go by the proper road.” Pilgrim said: “That is well said. Though old Monkey has come this way several times, it was always cloud to cloud; I have never trodden this ground. Since there is a proper road, we beg you to see us on. My master’s heart is set on worshiping the Buddha—do not hesitate.” The immortal, smiling, took the Tang monk by the hand and led him in at the gateway of the law. This road, it seems, does not go out by the mountain gate: from the middle hall of the abbey, straight through the back door. The immortal pointed toward Vulture Peak: “Holy monk, look—midway in the sky, that five-colored auspicious light, those thousand layers of blessed haze: that is the high peak of the Vulture, the holy realm of the Buddha.” The Tang monk, seeing it, would have bowed. Pilgrim laughed: “Master, it is not yet time to bow. As the saying goes: ‘Gaze at a mountain, and it kills the horse that walks toward it.’ It is still a long way off; why bow now? If you bow your way to the top, how many knocks of the head will it take?” The immortal said: “Holy monk, with the Great Sage, the Marshal Tianpeng, and the Curtain-Raising General you have reached the blessed land; you look upon Vulture Peak, and I return.” Tripitaka bowed his thanks and went on.
The Great Sage led the Tang monk’s party, walking slowly on, and mounted Vulture Peak. Five or six li along, they saw a stretch of living water, roaring and tumbling in flying currents, some eight or nine li wide, without a trace of man on any side. Tripitaka’s heart quailed: “Wukong, we have come the wrong way—can the immortal have pointed us wrong? This water so broad, so raging, with neither boat nor oar—how are we to cross?” Pilgrim laughed: “Not wrong. See—is not that a great bridge on the other side? It is over that bridge you must walk, to win the true fruit.” Coming near, the elder and the others saw beside the bridge a tablet, on it the three characters “The Crossing of Soaring Clouds”; it was a bridge of one single log. Truly:
From far it spans the sky like a beam of jade; from near, it breaks the stream—one withered raft.To bridge a river or frame a sea is easy; but on a single log, a single beam, how shall a man set foot?A rainbow of ten thousand fathoms lies level in its shadow; a thousand fathoms of white silk reach to the sky’s edge.So slender, so slippery, it can scarce be crossed—none but immortals tread it, walking the colored clouds.
Tripitaka, heart quailing and gall trembling, said: “Wukong, this bridge is not for men; let us seek another way.” Pilgrim laughed: “This is the way, this is the way.” Bajie panicked: “This a way? Who dare walk it? The water is broad, the waves are rolling, and one single log, thin and slippery—how set foot on it?” Pilgrim said: “Stand aside, all of you, and let old Monkey walk it for you to see.”
Great Sage that he was, he strode out, leaped onto the single-log bridge, swaying this way and that, and in a moment ran across, and called from the far side: “Come over, come over.” The Tang monk waved his hands. Bajie and Sha Monk bit their fingers: “Hard, hard, hard.” Pilgrim ran back across, pulled Bajie: “Idiot, come with me, come with me.” Bajie flung himself on the ground: “Slippery, slippery, slippery—I cannot walk it. Spare me, and let me ride the wind and mist across.” Pilgrim held him down: “What place is this, that you should ride wind and mist? You must walk over this bridge, if you would become Buddha.” Bajie said: “Brother, never mind being Buddha—I truly cannot walk it.” The two of them tussled and pulled at the bridge’s edge in fun, until Sha Monk came to part them and their hands were loosed.
Tripitaka looked back, and suddenly saw, down the stream below, a man poling a boat, calling: “Aboard the ferry, aboard the ferry.” The elder rejoiced: “Disciples, leave off your fooling. There comes the ferryboat.” The three sprang up and stood fixed, watching with one eye; the boat came close—an old boat without a bottom. Pilgrim’s fire eyes and gold pupils knew long since it was the Guiding Buddha, also called the Homage to the King of the Light of the Jeweled Banner; but he said nothing of it, calling only: “This way—pole in close.” In a moment the boat was poled near the bank, and he called: “Aboard, aboard!” Tripitaka saw it and his heart quaked: “This broken boat without a bottom—how can it ferry a man?” The Buddha said: “My boat:
When the vast dark first divided, it already had its name; happily I pole it on, unchanged.With wave and wind it yet rides steady; without end, without beginning, it rejoices in high peace.Untouched by the six dusts, it can return to one; through ten thousand kalpas, at ease it travels on.The bottomless boat is hard put to cross the sea—yet now as of old it ferries all living beings.”
The Great Sage Sun pressed his palms and thanked him: “We thank your kindness, to receive and guide my master.—Master, aboard. The boat, bottomless though it is, rides steady; though wind and wave come, it will not overturn.” The elder was still full of doubt and dread; Pilgrim took him by the arm and gave him a push upward. The master could not keep his feet, tumbled headlong into the water, and was caught up in one hand by the boatman and set standing on the boat. The master was still shaking out his clothes and stamping his shoes, complaining of Pilgrim, when Pilgrim led Sha Monk and Bajie, leading the horse and carrying the loads, aboard too, and all stood on the deck. The Buddha, with gentle force, pushed off, and upstream a dead body came drifting down past them. The elder was greatly startled. Pilgrim laughed: “Master, do not fear. That was you.” Bajie said too: “It was you, it was you.” Sha Monk clapped his hands and said too: “It was you, it was you!” The boatman, keeping time with his boating cry, said too: “That was you—congratulations, congratulations.” And the three chimed in with one voice. Poling the boat, in a while they were carried safe and sound across the immortal crossing of Soaring Clouds. Only then did Tripitaka turn about and step lightly onto the farther shore. There is a poem to prove it. The poem says:
The womb’s shroud and the body of flesh and bone cast off; dear and near to one another now, the primal spirits.Today, the work complete, at last one is a Buddha; washed clean the six-and-sixfold dusts of former years.
This was truly the boundless wisdom, the boundless law of landing on the other shore.
The four, ashore, looked back, and even the bottomless boat had gone they knew not where. Only then did Pilgrim say it was the Guiding Buddha. Only then did Tripitaka wake, and turning, bowed his thanks to his three disciples. Pilgrim said: “Let neither give thanks; each sustained the other. We owe it to our master’s deliverance that, borrowing this road, we perfected our merit and happily won the true fruit; and our master, for our guarding, upheld by the teaching and the upholding grace, happily shed his mortal womb. Master, look: this realm before us of flowers and grasses, pines and bamboo, of luan and phoenix, crane and deer—compared with the place where that demon showed its transformations—which is fair, which foul? Which good, which evil?” Tripitaka thanked him without end. Each felt his body light and his limbs quick, and they stepped up Vulture Peak, and soon beheld the ancient monastery of Thunderclap:
Its crown brushed the midst of the sky, its roots struck into the veins of Sumeru. Artful peaks in ranks, strange rocks uneven. Beneath the cliffs, jadelike herbs and precious flowers; by the winding paths, purple zhi and fragrant orchids. Immortal apes plucked fruit into the peach grove, like fire burning gold; white cranes perched on pines at the branch tips, like mist cradling jade. Colored phoenixes in pairs, blue luan in couples. Colored phoenixes in pairs—one cry toward the sun, and the world has its omen; blue luan in couples—dancing bright against the wind, rare in the world of men. Then, yellow-glittering, gold tiles were stacked like mandarin ducks; bright-flashing, flowered bricks were paved with agate. East a row, west a row, all the palace of the stamen, the gates of pearl; south a stretch, north a stretch, jeweled towers and treasured halls past seeing. On the Hall of the Heavenly Kings fell rosy light; before the Hall of the Guardians of the Law breathed purple flame. Pagoda towers stood revealed; the upalaka flowers breathed perfume. Truly, the ground so blessed one deemed it another heaven; the clouds so idle one felt the day grow long. The red dust cannot come; all karma is ended; through ten thousand kalpas the great hall of the law suffers no loss.
Master and disciples, free and easy, walked up to the crown of Vulture Peak, and there saw devout laymen ranked beneath the green pines, and the good and devout arrayed among the gray cypresses. The elder made as if to salute them, but the lay brothers and lay sisters, the monks and nuns, pressed their palms in haste: “Holy monk, hold your courtesy; wait till you have seen the Muni, then come back and talk.” Pilgrim laughed: “Early days, early days—first go bow to the one above.”
The elder, hands dancing and feet stamping for joy, followed Pilgrim straight to outside the mountain gate of Thunderclap Monastery. The Four Great Vajras met them: “Is it the holy monk come?” Tripitaka bowed: “It is; your disciple Xuanzang has arrived.” That said, he made to enter. The vajras said: “Holy monk, wait a moment; let us report, then enter.” One vajra went round by the mountain gate to report to the four great vajras at the second gate that the Tang monk had come; the second gate passed the word to the third, that the Tang monk had come. Within the three gates were the holy monks who kept the offerings, who at word of the Tang monk’s coming hastened below the Great Hero Hall and reported to the World-Honored Tathagata, the Buddha Sakyamuni: “The holy monk of the Tang has come to the precious mountain, to seek the scriptures.” The Buddha greatly rejoiced, and summoned the eight bodhisattvas, the four vajras, the five hundred arhats, the three thousand revealers, the eleven great luminaries, the eighteen monastery guardians, and ranged them in two rows; then the golden decree went out to summon the Tang monk in. Within, story by story, step by step, in obedience to the Buddha’s decree, they called: “Holy monk, enter.” This Tang monk, in all rule and measure, with Wukong, Wuneng, and Wujing, leading the horse and carrying the loads, entered straight through the mountain gate. Truly:
That year he roused his will and took the sovereign’s charge; bearing the rescript, he left the king, stepping down the jade stairs.At gray dawn he climbed the mountains, meeting mist and dew; at yellow dusk he pillowed on stones and slept in cloud and haze.Bearing the quiet of Zen, he walked three thousand waters far; his flying staff long traveled cliffs of ten thousand li.Thought upon thought, in his heart, he sought the true fruit; today at last he looks upon the Tathagata.
The four came before the Great Hero Precious Hall and bowed their bodies to the ground before the Tathagata. When the bows were done they bowed again to left and right; the three circuits made, they knelt long before the Buddha and presented the rescript of passage. The Tathagata read it through and handed it back to Tripitaka. Tripitaka bowed his head to the ground and said: “Your disciple Xuanzang, by decree of the emperor of the great Tang of the Eastern Land, has come far to this precious mountain to beg the true scriptures, that he may succor living beings. I pray the Buddha’s grace to bestow them early, that I may return to my country.” The Tathagata then opened his mouth of pity, and greatly stirred his heart of mercy, and said to Tripitaka: “That Eastern Land of yours is the southern continent of Jambudvipa. Because heaven is high and earth is deep, things abound and men are many: much greed, much killing; much lust, much lying; much cheating, much deceit. They keep not the Buddha’s teaching; they turn not to good karma; they revere not the three lights; they honor not the five grains; they are not loyal, not filial, not just, not benevolent; they darken heart and blind conscience, use great measures and small weights, take life and slay beasts—forming sins boundless, till guilt is heaped and evil full, and the calamity of hell comes upon them. So they sink forever into the dark, enduring the torments of the pestle and the mill, and are changed into beasts—those many forms of pelts and horns, paying debt with their bodies, feeding men with their flesh. As for those who sink forever into Avici and may not rise, it is all for these causes. Though Confucius set up there the teaching of benevolence, righteousness, propriety, and wisdom, and emperors followed one another, ruling with the penalties of exile, servitude, strangling, and beheading—what can they do against the stupid and unenlightened, the wild and unrestrained! I have now scriptures in three stores that can lift from anguish and absolve from guilt. Three stores: one store of laws, that discourses on heaven; one store of treatises, that discourses on earth; one store of sutras, that delivers ghosts. In all thirty-five divisions, amounting to fifteen thousand one hundred forty-four fascicles. Truly the path of cultivating truth, the gate of perfect goodness. In them is everything of the four great continents under heaven—the patterns of the heavens, the lay of the lands, men and their affairs, birds and beasts, flowers and trees, vessels and usages. You have come from far; I would fain give you all to take away. But the people of that quarter are dull and rude, and slander the true words, not knowing the hidden purport of my Sangha.” He called: “Ananda, Kasyapa, you two lead the four of them below the Precious Tower; first set a meal before them. When they have eaten, open the jeweled pavilion, and out of my three stores of scriptures, within the thirty-five divisions, pick several fascicles of each to give them, that they may hand them down in the Eastern Land, and your mighty grace be recorded forever.”
The two venerable ones bore the Buddha’s decree and led the four below the tower, past endless arrays of rare treasures past seeing. There the gods who kept the offerings had spread the tables of the fast—all of immortal stuff, immortal dishes, immortal tea, immortal fruit, a hundred rare tastes, unlike the common world. Master and disciples bowed in thanks for the Buddha’s grace, and enjoyed them freely. Truly:
Jeweled flames and golden light dazzled the eye; strange fragrances, rare fare, more exquisite still.Stories on stories of golden towers, beauty without end; a wash of immortal music entered the ear, clear.The vegetarian tastes and immortal flowers are seldom seen by men; the fragrant teas, the unearthly foods grant long life.Having borne a thousand bitternesses till now, today, in glory and joy, the Way is won.
This was heaven’s luck for Bajie and gain for Sha Monk: at the Buddha’s, food of true long life that changes womb and bone, and they were suffered to enjoy it freely. The two venerable ones attended the four through the meal, then went into the jeweled pavilion, opened the doors and went up to look. There the rosy light and auspicious vapor hung in a thousand layers; colored mists and blessed clouds streamed in ten thousand rays. On the sutra cases, outside the precious chests, red labels were pasted, in regular script the names of the volumes. They were:
The Nirvana Sutra, one set: 748 fasciclesThe Bodhisattva Sutra, one set: 1,021 fasciclesThe Sutra of the Treasury of Space, one set: 400 fasciclesThe Shurangama Sutra, one set: 110 fasciclesThe Great Collection of the Sutra of Grace and Meaning, one set: 50 fasciclesThe Sutra of Determination, one set: 140 fasciclesThe Treasury Sutra, one set: 45 fasciclesThe Avatamsaka Sutra, one set: 500 fasciclesThe Sutra of Homage to True Thusness, one set: 90 fasciclesThe Great Prajna Sutra, one set: 916 fasciclesThe Sutra of Light, one set: 300 fasciclesThe Sutra of the Never-Before-Seen, one set: 1,110 fasciclesThe Vimalakirti Sutra, one set: 170 fasciclesThe Separate Sutra of the Three Treatises, one set: 270 fasciclesThe Diamond Sutra, one set: 100 fasciclesThe Sutra of the Treatise on the True Law, one set: 120 fasciclesThe Sutra of the Buddha’s Deeds, one set: 800 fasciclesThe Sutra of the Five Dragons, one set: 32 fasciclesThe Sutra of the Bodhisattva Precepts, one set: 116 fasciclesThe Great Collection Sutra, one set: 130 fasciclesThe Makara Sutra, one set: 350 fasciclesThe Lotus Sutra, one set: 100 fasciclesThe Yoga Sutra, one set: 100 fasciclesThe Sutra of the Everlasting Treasure, one set: 220 fasciclesThe Treatise Sutra of the Western Heaven, one set: 130 fasciclesThe Samghika Sutra, one set: 157 fasciclesThe Miscellaneous Sutras of the Buddha Lands, one set: 1,950 fasciclesThe Awakening of Faith Sutra, one set: 1,000 fasciclesThe Sutra of the Perfection of Great Wisdom, one set: 1,080 fasciclesThe Sutra of the Treasure’s Might, one set: 1,280 fasciclesThe Sutra of the Original Pavilion, one set: 850 fasciclesThe Sutra of the True Vinaya Texts, one set: 200 fasciclesThe Great Peacock Sutra, one set: 220 fasciclesThe Sutra of the Treatise on Consciousness Only, one set: 100 fasciclesThe Kosha Treatise Sutra, one set: 200 fascicles
Ananda and Kasyapa, having shown the Tang monk all the sutra names, said to him: “Holy monk, come thus far from the Eastern Land—what gift have you for us? Bring it out quickly, that we may hand over the sutras.” Tripitaka said: “Your disciple Xuanzang has come a far road and prepared no gift.” The two venerable ones laughed: “Good, good, good! To hand down the scriptures empty-handed to the generations—descendants will starve.” Pilgrim, seeing them quibble and shuffle and refuse to give the scriptures, could not contain himself and cried: “Master, we will go complain to the Tathagata, and have him bring the scriptures to old Monkey himself.” Ananda said: “No bawling! What place is this, to run wild and play the rogue? Come over here and take the scriptures.” Bajie and Sha Monk curbed their tempers, quieted Pilgrim, and turned to take them, volume by volume packed into the bundles, loaded on the horse, with two more loads bound up for Bajie and Sha Monk to carry; then they came before the precious seat, knocked their heads, thanked the Tathagata, and went straight out the gate. Meeting a Buddha, they bowed twice; seeing a bodhisattva, bowed twice; at the great gate they bowed to the monks and nuns, the lay sisters and lay brothers, took leave of each, and went down the mountain on their way—but no more of that.
Now in the jeweled pavilion sat the Ancient Buddha Dipankara. He had been listening in secret on the tower to the handing over of the scriptures, and understood it well: Ananda and Kasyapa were handing over the wordless scriptures. He laughed to himself: “The monks of the Eastern Land are dull and do not know the wordless scriptures—will they not have wasted the holy monk’s long toil?” He asked: “Who is in attendance?” And the Venerable White Hero stepped forth. The Ancient Buddha charged him: “Summon up your divine might, outfly the stars to overtake the Tang monk, seize those wordless scriptures, and make them come again to seek the true scriptures with words.” The Venerable White Hero rode a wild wind at once, rolled out beyond the mountain gate of Thunderclap, and put forth his divine might. That gust of wind—truly:
A champion before the Buddha, not to be matched with the wind god of the southeast; a raging at heaven’s apertures, far surpassing the bluster of the maiden. At this blast the fish and dragons lost their dens, and rivers and seas heaved against the waves. The dark apes, fruits in their arms, could not come to offer; the yellow cranes turned on the clouds to seek their old nests. The crimson phoenix’s clear note rang no longer sweet; the brocade cock’s crow turned harsh and clamorous. Green pine boughs snapped; upalaka flowers drifted. Bamboo canes fell pole on pole; golden lotus blossoms swayed bloom on bloom. The bell’s note was carried three thousand li away; the sutra chant flew light above ten thousand valleys. Beneath the cliffs the strange flowers lost their beauty; by the roadside the jadelike herbs bowed their fresh shoots. The colored luan could hardly spread its wings; the white deer hid in the cliffs. A drifting strange fragrance flooded the universe; a clean, clear wind pierced the empyrean.
The elder Tang was on the way when he suddenly smelled the rolling wind of fragrance, and took it for the auspicious omen of the Buddha, and was off his guard. Then he heard a crack, and out of mid-air a hand reached down and lightly snatched away the scriptures the horse carried. Tripitaka beat his breast and cried out; Bajie rolled along the ground in pursuit; Sha Monk guarded the loads; Sun Pilgrim flew in chase as if on wings. The Venerable White Hero, seeing Pilgrim’s chase drawing near, and fearing his staff’s head had no eyes and might in a moment, not telling good from bad, wound his body, crushed the scripture packets in his grip and flung them down into the dust. Pilgrim, seeing the packets burst and scattering on the fragrant wind, pressed down his cloud head and looked to the scriptures, pursuing no farther. The Venerable White Hero gathered his wind, folded his mists, and returned to report to the Ancient Buddha—but no more of that.
Bajie had chased, and seeing the volumes fallen, gathered them with Pilgrim, carried them on their backs, and came to the Tang monk, who wept from full eyes: “Disciples—even in this world of perfect bliss there are cruel demons to bully and hurt us.” Sha Monk took the scattered volumes he had embraced and opened one: it was white as snow, without one character. He handed it in haste to Tripitaka: “Master, this roll has no words.” Pilgrim opened another: no words. Bajie opened another: no words. Tripitaka said: “Open them all and look.” Every roll was blank paper. The elder sighed long and deep: “The men of the Eastern Land are indeed luckless. Wordless empty books like these—of what use to take them? How dare we face the Tang king? The guilt of beguiling the sovereign admits no death.” Pilgrim had known it long ago, and said to him: “Master, say no more. This is Ananda and Kasyapa demanding a gift of us; getting none, they gave us these blank paper books. Back quickly and complain before the Tathagata—ask him to punish their extortion and cheating.” Bajie shouted: “Right, right—let us go complain.” The four turned back up the mountain with no good grace, in a hurry climbing again to Thunderclap.
In no time they were outside the mountain gate; all greeted them with folded hands, laughing: “Holy monk, come to exchange your scriptures?” Tripitaka nodded his thanks. The vajras did not bar them, but let them in, straight to before the Great Hero Hall. Pilgrim shouted: “Tathagata! We master and disciples have borne ten thousand stings and a thousand demons, a thousand hardships and ten thousand pains, from the Eastern Land bowing our way here. By your command the scriptures were to be given; but Ananda and Kasyapa, cheated of their bribe, conspired in the trick and deliberately gave us wordless books of blank paper to carry away. Of what use to us? We beg the Tathagata to punish them.” The Buddha laughed: “Do not shout. That those two asked a gift of you, I know. But the scriptures may not be handed over lightly, nor taken for nothing. Once, when the venerable monks went down the mountain, they recited these scriptures through in the house of Squire Zhao of Sravasti, keeping his living safe and delivering his dead, and asked and received only three pecks and three pints of gold in grains of rice. I said they had sold too cheap, and left their children’s children without money to spend. You come empty-handed to take them, and so were handed blank books. The blank books are the true wordless scriptures—and good ones too. But the living beings of your Eastern Land are dull and unawakened, and only the written ones can be given them.” He called: “Ananda, Kasyapa: quickly take the true scriptures with words, pick several fascicles of each division, give them, and come report the count.”
The two venerable ones led the four again below the Precious Tower, and again asked the Tang monk for a gift. Having nothing to offer, Tripitaka had Sha Monk take out the purple-gold alms bowl and presented it with both hands: “Your disciple is truly poor and the road long, and prepared no gift. This bowl was bestowed by the Tang king’s own hand, for your disciple to beg his meals along the road. I present it now as a poor token of my heart. I beg you, venerable ones, receive it; when I return to court I will memorialize the Tang king, and there will be rich thanks. Only let the true scriptures with words be bestowed, that the intent of the imperial mission and the toil of the far journey be not made void.” Ananda took it with a faint smile. The porters who kept the Precious Tower, the cooks of the kitchen, the venerable ones who watched the pavilion—one wiped his face, another slapped his back, one snapped his fingers, another curled his lip, each saying with a laugh: “Shame, shame—to squeeze a gift for handing over the scriptures.” In a moment their faces were wrinkled with shame, but still they gripped the bowl and would not let go. Kasyapa then went into the pavilion, picked out the scriptures, and checked them over one by one to Tripitaka. Tripitaka said: “Disciples, look carefully at every one, as you did not before.” The three took a roll and looked at a roll, and all had words. They were given five thousand forty-eight volumes—the count of one store. All packed in order and loaded on the horse; the remainder filled another load for Bajie; their own baggage Sha Monk carried. Pilgrim led the horse, the Tang monk took the tin staff, straightened the Vairocana cap, shook out the brocade cassock, and came glad at heart before our Buddha the Tathagata. And this was it:
The true scriptures of the great store taste sweet; the Tathagata wrought them with such care.Well may one know the bitterness of Xuanzang’s climbing of the mountain—and laugh that Ananda so loved money.The first time, through no examining, the Ancient Buddha made up the loss; the second time, with the true ones, all was well.To this day, in triumph, they are handed down in the Eastern Land, and the multitude all share the rain and dew.
Ananda and Kasyapa led the Tang monk in to the Tathagata. The Tathagata mounted high on the lotus seat and ordered the two great arhats Taming the Dragon and Taming the Tiger to strike the cloud chime, and invite all the three thousand Buddhas, the three thousand revealers, the eight vajras, the four bodhisattvas, the five hundred arhats, the eight hundred monks, the hosts of devout laymen, the monks and nuns and lay sisters, from every heaven and every grotto, from blessed lands and numinous mountains, the reverent ones and holy monks great and small: those who should sit were asked to the precious seats, those who should stand to stand in attendance on either side. In a moment heavenly music was heard from afar, immortal notes ringing clear; auspicious light folded on folded filled the air, and blessed vapor lay deep on deep; the Buddhas all assembled and paid their respects to the Tathagata. The Tathagata asked: “Ananda, Kasyapa, how many volumes of scripture did you give him? Report the count, one by one.” The two venerable ones opened their ledger: “Now given to the Tang:
The Nirvana Sutra: 400 fasciclesThe Bodhisattva Sutra: 360 fasciclesThe Sutra of the Treasury of Space: 20 fasciclesThe Shurangama Sutra: 30 fasciclesThe Great Collection of the Sutra of Grace and Meaning: 40 fasciclesThe Sutra of Determination: 40 fasciclesThe Treasury Sutra: 20 fasciclesThe Avatamsaka Sutra: 81 fasciclesThe Sutra of Homage to True Thusness: 30 fasciclesThe Great Prajna Sutra: 600 fasciclesThe Sutra of Great Light: 50 fasciclesThe Sutra of the Never-Before-Seen: 550 fasciclesThe Vimalakirti Sutra: 30 fasciclesThe Separate Sutra of the Three Treatises: 42 fasciclesThe Diamond Sutra: 1 fascicleThe Sutra of the Treatise on the True Law: 20 fasciclesThe Sutra of the Buddha’s Deeds: 116 fasciclesThe Sutra of the Five Dragons: 20 fasciclesThe Sutra of the Bodhisattva Precepts: 60 fasciclesThe Great Collection Sutra: 30 fasciclesThe Makara Sutra: 140 fasciclesThe Lotus Sutra: 10 fasciclesThe Yoga Sutra: 30 fasciclesThe Sutra of the Everlasting Treasure: 170 fasciclesThe Treatise Sutra of the Western Heaven: 30 fasciclesThe Samghika Sutra: 110 fasciclesThe Miscellaneous Sutras of the Buddha Lands: 1,638 fasciclesThe Awakening of Faith Sutra: 50 fasciclesThe Sutra of the Perfection of Great Wisdom: 90 fasciclesThe Sutra of the Treasure’s Might: 140 fasciclesThe Sutra of the Original Pavilion: 56 fasciclesThe Sutra of the True Vinaya Texts: 10 fasciclesThe Great Peacock Sutra: 14 fasciclesThe Sutra of the Treatise on Consciousness Only: 10 fasciclesThe Kosha Treatise Sutra: 10 fascicles
In the stores the scriptures are thirty-five divisions in all; from each division there were picked five thousand forty-eight volumes, for the holy monk of the Eastern Land to hand down and keep in the Tang. They are now all packed and made fast, on the horse’s back and on men’s shoulders, awaiting only the thanks for grace.”
Tripitaka’s four tied the horse and set down the loads, and one and all pressed their palms and bowed toward the throne. The Tathagata said to the Tang monk: “The merit of these scriptures cannot be weighed. Though they are the mirror of my school, they are in truth the wellspring of the three teachings. When you come to that southern continent of Jambudvipa of yours, show them to all living beings, but not lightly: not without bathing and fasting may the covers be opened. Prize them, honor them. For within them is the hidden subtlety that wins immortality and completes the Way, the wondrous recipes that open up the myriad transformations.” Tripitaka knocked his head and thanked him for the grace, received and kept and practiced it, bowed to the Buddha three times around as before, and with reverent and single heart took up the scriptures and went. At the three gates he thanked the holy ones each again—but no more of that.
The Tathagata, having dispatched the Tang monk, then dismissed the assembly of the giving of the scriptures. At his side the Bodhisattva Guanyin stepped forth, pressed her palms, and addressed the Buddha: “Your disciple, bearing the golden decree, went to the Eastern Land to seek the man for the scriptures; the work is now done. The whole is fourteen years, five thousand and forty days—eight days yet wanting to fill the count of the store. I pray our World-Honored One to send the holy monk back east and then on west within eight days, that the store’s count be complete, and permit your disciple to hand back the golden decree.” The Tathagata rejoiced greatly: “What you say is right; the golden decree may be handed back.” He called the eight great vajras and charged them: “Use your divine might swiftly, bear the holy monk back east, leave the true scriptures behind, and bring the holy monk back west. Within eight days it must be, to complete the count of the store—no lingering, no default.” The vajras overtook the Tang monk at once, calling: “Scripture seekers, follow us.” The Tang monk’s party, light of body and strong of limb, drifting and floating, rose on the cloud behind the vajras. And this was it:
The nature seen, the mind illumined, they have audience of the Buddha; the work complete, the practice full, they soar aloft.
But how would they teach and hand down the scriptures when they reached the Eastern Land? Listen to the next chapter to find out.
Chapter 99
Traditional Chinese
第九十九回 九九數完魔剗盡 三三行滿道歸根
話表八金剛既送唐僧回國不題。那三層門下，有五方揭諦、四值功曹、六丁六甲、護教伽藍，走向觀音菩薩前啟道：「弟子等向蒙菩薩法旨，暗中保護聖僧，今日聖僧行滿，菩薩繳了佛祖金旨，我等望菩薩准繳法旨。」菩薩亦甚喜道：「准繳，准繳。」又問道：「那唐僧四眾，一路上心行何如？」諸神道：「委實心虔志誠，料不能逃菩薩洞察。但只是唐僧受過之苦，真不可言。他一路上歷過的災愆患難，弟子已謹記在此，這就是他災難的簿子。」菩薩從頭看了一遍，上寫著：
蒙差揭諦皈依旨，謹記唐僧難數清：金蟬遭貶第一難。出胎幾殺第二難。滿月拋江第三難。尋親報冤第四難。出城逢虎第五難。折從落坑第六難。雙叉嶺上第七難。兩界山頭第八難。陡澗換馬第九難。夜被火燒第十難。失卻袈裟十一難。收降八戒十二難。黃風怪阻十三難。請求靈吉十四難。流沙難渡十五難。收得沙僧十六難。四聖顯化十七難。五莊觀中十八難。難活人參十九難。貶退心猿二十難。黑松林失散二十一難。寶象國捎書二十二難。金鑾殿變虎二十三難。平頂山逢魔二十四難。蓮花洞高懸二十五難。烏雞國救主二十六難。被魔化身二十七難。號山逢怪二十八難。風攝聖僧二十九難。心猿遭害三十難。請聖降妖三十一難。黑河沉沒三十二難。搬運車遲三十三難。大賭輸贏三十四難。祛道興僧三十五難。路逢大水三十六難。身落天河三十七難。魚籃現身三十八難。山遇怪三十九難。普天神難伏四十難。問佛根源四十一難。吃水遭毒四十二難。西梁國留婚四十三難。琵琶洞受苦四十四難。再貶心猿四十五難。難辨獼猴四十六難。路阻火焰山四十七難。求取芭蕉扇四十八難。收縛魔王四十九難。賽城掃塔五十難。取寶救僧五十一難。棘林吟詠五十二難。小雷音遇難五十三難。諸天神遭困五十四難。稀柿衕穢阻五十五難。朱紫國行醫五十六難。拯救疲癃五十七難。降妖取后五十八難。七情迷沒五十九難。多目遭傷六十難。路阻獅駝六十一難。怪分三色六十二難。城裡遇災六十三難。請佛收魔六十四難。比丘救子六十五難。辨認真邪六十六難。松林救怪六十七難。僧房臥病六十八難。無底洞遭困六十九難。滅法國難行七十難。隱霧山遇魔七十一難。鳳仙郡求雨七十二難。失落兵器七十三難。會慶釘鈀七十四難。竹節山遭難七十五難。玄英洞受苦七十六難。趕捉犀牛七十七難。天竺招婚七十八難。銅臺府監禁七十九難。凌雲渡脫胎八十難。路經十萬八千里。聖僧歷難簿分明。
菩薩將難簿目過了一遍，急傳聲道：「佛門中九九歸真。聖僧受過八十難，還少一難，不得完成此數。」即命揭諦：「趕上金剛，還生一難者。」
這揭諦得令，飛雲一駕向東來，一晝夜趕上八大金剛，附耳低言道：「……如此如此，謹遵菩薩法旨，不得違誤。」八金剛聞得此言，刷的把風按下，將他四眾連馬與經墜落下地。噫！正是那：
九九歸真道行難，堅持篤志立玄關。必須苦煉邪魔退，定要修持正法還。莫把經章當容易，聖僧難過許多般。古來妙合參同契，毫髮差殊不結丹。
三藏腳踏了凡地，自覺心驚。八戒呵呵大笑道：「好好好，這正是要快得遲。」沙僧道：「好好好，因是我們走快了些兒，教我們在此歇歇哩。」大聖道：「俗語云：『十日灘頭坐，一日行九灘。』」三藏道：「你三個且休鬥嘴，認認方向，看這是甚麼地方？」沙僧轉頭四望道：「是這裡，是這裡。師父，你聽聽水響。」行者道：「水響想是你的祖家了。」八戒道：「他祖家乃流沙河。」沙僧道：「不是，不是，此通天河也。」三藏道：「徒弟啊，仔細看在那岸？」行者縱身跳起，用手搭涼篷，仔細看了，下來道：「師父，此是通天河西岸。」三藏道：「我記起來了。東岸邊原有個陳家莊。那年到此，虧你救了他兒女，深感我們，要造船相送，幸白黿伏渡。我記得西岸上四無人煙，這番如何是好？」八戒道：「只說凡人會作弊，原來這佛面前的金剛也會作弊。他奉佛旨，教送我們東回，怎麼到此半路上就丟下我們？如今豈不進退兩難？怎生過去？」沙僧道：「二哥休報怨。我的師父已得了道，前在凌雲渡已脫了凡胎，今番斷不落水。教師兄同你我都作起攝法，把師父駕過去也。」行者頻頻的暗笑道：「駕不去，駕不去。」你看他怎麼就說個駕不去？若肯使出神通，說破飛昇之奧妙，師徒們就一千個河也過去了。只因心裡明白，知道唐僧九九之數未完，還該有一難，故羈留於此。
師徒們口裡紛紛的講，足下徐徐的行，直至水邊。忽聽得有人叫道：「唐聖僧，唐聖僧，這裡來，這裡來。」四眾皆驚。舉頭觀看，四無人跡，又沒舟船，卻是一個大白賴頭黿在岸邊探著頭叫道：「老師父，我等了你這幾年，卻才回也？」行者笑道：「老黿，向年累你，今歲又得相逢。」三藏與八戒、沙僧都歡喜不盡。行者道：「老黿，你果有接待之心，可上岸來。」那黿即縱身爬上河來。行者叫把馬牽上他身，八戒還蹲在馬尾之後，唐僧站在馬頸左邊，沙僧站在右邊。行者一腳踏著老黿的項，一腳踏著老黿的頭叫道：「老黿，好生走穩著。」那老黿蹬開四足，踏水面如行平地，將他師徒四眾，連馬五口，馱在身上，徑回東岸而來。誠所謂：
不二門中法奧玄，諸魔戰退識人天。本來面目今方見，一體原因始得全。秉證三乘隨出入，丹成九轉任周旋。挑包飛杖通休講，幸喜還元遇老黿。
老黿馱著他們，屣波踏浪，行經多半日，將次天晚，好近東岸，忽然問曰：「老師父，我向年曾央到西方見我佛如來，與我問聲歸著之事，還有多少年壽，果曾問否？」原來那長老自到西天玉真觀沐浴，凌雲渡脫胎，步上靈山，專心拜佛，及參諸佛菩薩聖僧等眾，意念只在取經，他事一毫不理，所以不曾問得老黿年壽，無言可答。卻又不敢欺，打誑語，沉吟半晌，不曾答應。老黿即知不曾替他問了，就將身一幌，唿喇的淬下水去，把他四眾連馬并經，通皆落水。咦！還喜得唐僧脫了胎，成了道；若似前番，已經沉底。又幸白馬是龍，八戒、沙僧會水，行者笑微微顯大神通，把唐僧扶駕出水，登彼東岸。只是經包、衣服、鞍轡俱濕了。
師徒方登岸整理，忽又一陣狂風，天色昏暗，雷閃並作，走石飛沙。但見那：
一陣風，乾坤播蕩；一聲雷，振動山川。一個熌，鑽雲飛火；一天霧，大地遮漫。風氣呼號，雷聲激烈。熌掣紅銷，霧迷星月。風鼓的沙塵撲面，雷驚的虎豹藏形。熌晃的飛禽叫噪，霧漫的樹木無蹤。那風攪得個通天河波浪翻騰，那雷振得個通天河魚龍喪膽。那熌照得個通天河徹底光明，那霧蓋得個通天河岸崖昏慘。好風，頹山烈石松篁倒。好雷，驚蟄傷人威勢豪。好熌，流天照野金蛇走。好霧，混混漫空蔽九霄。
諕得那三藏按住了經包，沙僧壓住了經擔，八戒牽住了白馬；行者卻雙手輪起鐵棒，左右護持。原來那風、霧、雷、熌，乃是些陰魔作號，欲奪所取之經。勞攘了一夜，直到天明，卻才止息。長老一身水衣，戰兢兢的道：「悟空，這是怎的起？」行者氣呼呼的道：「師父，你不知就裡。我等保護你取獲此經，乃是奪天地造化之功，可以與乾坤並久，日月同明，壽享長春，法身不朽。此所以為天地不容，鬼神所忌，欲來暗奪之耳。一則這經是水濕透了；二則是你的正法身壓住，雷不能轟，電不能照，霧不能迷；又是老孫輪著鐵棒，使純陽之性，護持住了；及至天明，陽氣又盛：所以不能奪去。」三藏、八戒、沙僧方才省悟，各謝不盡。
少頃，太陽高照。卻移經於高崖上，開包曬晾。至今彼處曬經之石尚存。他們又將衣鞋都曬在崖傍，立的立，坐的坐，跳的跳。真個是：
一體純陽喜向陽，陰魔不敢逞強梁。須知水勝真經伏，不怕風雷熌霧光。自此清平歸正覺，從今安泰到仙鄉。曬經石上留蹤跡，千古無魔到此方。
他四眾檢看經本，一一曬晾，早見幾個打魚人來到河邊，擡頭看見。內有認得的道：「老師父可是前年過此河往西天取經的？」八戒道：「正是，正是。你是那裡人？怎麼認得我們？」漁人道：「我們是陳家莊上人。」八戒道：「陳家莊離此有多遠？」漁人道：「過此衝南有二十里就是也。」八戒道：「師父，我們把經搬到陳家莊上曬去，他那裡有住有坐，又有得吃，就教他家與我們漿漿衣服，卻不是好？」三藏道：「不去罷，在此曬乾了，就收拾找路回也。」
那幾個漁人行過南衝，恰遇著陳澄，叫道：「二老官，前年在你家替祭兒子的師父回來了。」陳澄道：「你在那裡看見？」漁人回指道：「都在那石上曬經哩。」陳澄隨帶了幾個佃戶，走過衝來望見，跑近前跪下道：「老爺取經回來，功成行滿，怎麼不到舍下，卻在這裡盤弄？快請，快請到舍。」行者道：「等曬乾了經，和你去。」陳澄又問道：「老爺的經典、衣物，如何濕了？」三藏道：「昔年虧白黿馱渡河西，今年又蒙他馱渡河東。已將近岸，被他問昔年託問佛祖壽年之事，我本未曾問得，他遂淬在水內，故此濕了。」又將前後事細說了一遍。那陳澄拜請甚懇，三藏無已，遂收拾經卷。不期石上把《佛本行經》沾住了幾卷，遂將經尾沾破了。所以至今《佛本行經》不全，曬經石上猶有字跡。三藏懊悔道：「是我們怠慢了，不曾看顧得。」行者笑道：「不在此，不在此。蓋天地不全，這經原是全全的，今沾破了，乃是應不全之奧妙也，豈人力所能與耶？」師徒們果收拾畢，同陳澄赴莊。
那莊上人家，一個傳十，十個傳百，百個傳千，若老若幼，都來接看。陳清聞說，就擺香案在門前迎迓，又命鼓樂吹打。少頃到了，迎入。陳清領合家人眷，俱出來拜見，拜謝昔日救兒女之恩。隨命看茶擺齋。三藏自受了佛祖的仙品、仙餚，又脫了凡胎成佛，全不思凡間之食。二老苦勸，沒奈何，略見他意。孫大聖自來不吃煙火食，也道：「夠了。」沙僧也不甚吃。八戒也不似前番，就放下碗。行者道：「獃子也不吃了？」八戒道：「不知怎麼，脾胃一時就弱了。」遂此收了齋筵，卻又問取經之事。三藏又將先至玉真觀沐浴，凌雲渡身輕，及至雷音寺參如來，蒙珍樓賜宴，寶閣傳經，始被二尊者討人事未遂，故傳無字之經，後復拜告如來，始得授一藏之數，并白黿淬水，陰魔暗奪之事，細細陳了一遍，就欲拜別。
那二老舉家如何肯放，且道：「向蒙救拔兒女，深恩莫報。已創建一座院宇，名之曰救生寺，專侍奉香火不絕。」又喚出原替祭之兒女陳關保、一秤金叩謝。復請至寺觀看。三藏卻又將經包兒收在他家堂前，與他念了一卷《寶常經》。後至寺中，只見陳家又設饌在此。還不曾坐下，又一起來請。還不曾舉箸，又一起來請。絡繹不絕，爭不上手。三藏俱不敢辭，略略見意。只見那座寺果蓋得齊整：
山門紅粉膩，多賴施主功。一座樓臺從此立，兩廊房宇自今興。朱紅隔扇，七寶玲瓏。香氣飄雲漢，清光滿太空。幾株嫩柏還澆水，數榦喬松未結叢。活水迎前，通天疊疊翻波浪；高崖倚後，山脈重重接地龍。
三藏看畢，才上高樓。樓上果裝塑著他四眾之像。八戒看見，扯著行者道：「兄長的相兒甚像。」沙僧道：「二哥，你的又像得緊，只是師父的又忒俊了些兒。」三藏道：「卻好，卻好。」遂下樓來。下面前殿後廊，還有擺齋的候請。行者卻問：「向日大王廟兒如何了？」眾老道：「那廟當年拆了。老爺，這寺自建立之後，年年成熟，歲歲豐登，卻是老爺之福庇。」行者笑道：「此天賜耳，與我們何與？但只我們自今去後，保你這一莊上人家子孫繁衍，六畜安生，年年風調雨順，歲歲雨順風調。」眾等卻叩頭拜謝。
只見那前前後後，更有獻果獻齋的無限人家。八戒笑道：「我的蹭蹬。那時節吃得，卻沒人家連請十請。今日吃不得，卻一家不了，又是一家。」饒他氣滿，略動手，又吃夠八九盤素食；縱然胃傷，又吃了二三十個饅頭。已皆盡飽，又有人家相邀。三藏道：「弟子何能，感蒙至愛。望今夕暫停，明早再領。」
時已深夜。三藏守定真經，不敢暫離，就於樓下打坐看守。將及三更，三藏悄悄的叫道：「悟空，這裡人家。識得我們道成事完了。自古道：『真人不露相，露相不真人。』恐為久淹，失了大事。」行者道：「師父說得有理。我們趁此深夜，人家熟睡，寂寂的去了罷。」八戒卻也知覺，沙僧盡自分明，白馬也能會意。遂此起了身，輕輕的擡上馱垛，挑著擔，從廡廊馱出，到於山門，只見門上有鎖。行者又使個解鎖法，開了二門、大門，找路望東而去。只聽得半空中有八大金剛叫道：「逃走的，跟我來。」那長老聞得香風蕩蕩，起在空中。這正是：
丹成識得本來面，體健如如拜主人。
畢竟不知怎生見那唐王，且聽下回分解。
English
The Count of Nine Nines Fulfilled and the Demons Struck Away; the Threes and Threes of Practice Full, the Way Returns to Its Root
To tell how the eight vajras, having escorted the Tang monk back to his country, went their way—but no more of that. Below the third gate, the revealers of the five quarters, the duty officers of the four watches, the Six Dings and Six Jias, and the monastery guardians of the faith came before the Bodhisattva Guanyin and said: “Your disciples, by the Bodhisattva’s decree, have guarded the holy monk in secret. Today his work is full, and the Bodhisattva has handed back the Buddha’s golden decree; we beg leave to hand back our decree.” The Bodhisattva was well pleased: “Granted, granted.” And she asked: “How bore the Tang monk’s four their hearts on the road?” The gods said: “Truly their hearts were devout and their wills sincere; they could not escape your discernment, Bodhisattva. But the sufferings the Tang monk endured pass all telling. The calamities and troubles he met on the road your disciples have faithfully set down; this is his ledger of calamities.” The Bodhisattva read it through from the beginning, and it read:
Charged with the decree of refuge, the revealers keep it well; the Tang monk’s trials numbered clear:The golden cicada’s banishment, the first trial. Nearly killed at birth, the second trial.Cast into the river at the full month, the third trial. Seeking his kin to right the wrong, the fourth trial.Meeting a tiger outside the city, the fifth trial. Losing his followers, falling into the pit, the sixth trial.On Double-Fork Ridge, the seventh trial. At the crest of Two-Bounds Mountain, the eighth trial.Changing horses at the steep ravine, the ninth trial. Burned by fire in the night, the tenth trial.Losing the cassock, the eleventh trial. Winning over Bajie, the twelfth trial.Barred by the fiend of the Yellow Wind, the thirteenth trial. Begging help of Lingji, the fourteenth trial.The hard crossing of the Flowing Sand, the fifteenth trial. Taking in Sha Monk, the sixteenth trial.The four sages showing themselves transformed, the seventeenth trial. In the Abbey of the Five Villages, the eighteenth trial.The ginseng that could not be revived, the nineteenth trial. The Mind-Ape banished, the twentieth trial.Scattered in the Black Pine Forest, the twenty-first trial. Carrying the letter to the Kingdom of Baoxiang, the twenty-second trial.Turned into a tiger in the Golden Chime Hall, the twenty-third trial. Meeting demons on Level-Crest Mountain, the twenty-fourth trial.Hung high in the Lotus Cave, the twenty-fifth trial. Saving the sovereign of the Black-Rooster Kingdom, the twenty-sixth trial.His body seized by the demon’s art, the twenty-seventh trial. Meeting fiends on Mount Howl, the twenty-eighth trial.The holy monk carried off by the wind, the twenty-ninth trial. The Mind-Ape harmed, the thirtieth trial.Begging the sages to subdue the fiend, the thirty-first trial. Sinking in the Black River, the thirty-second trial.Toiling at the carts of Chechi, the thirty-third trial. The great wager of victory and defeat, the thirty-fourth trial.Driving out the Daoists, raising up the monks, the thirty-fifth trial. Meeting the great flood on the road, the thirty-sixth trial.Falling into the River of Heaven, the thirty-seventh trial. Showing herself in the fish basket, the thirty-eighth trial.Meeting the fiend in the mountain, the thirty-ninth trial. All the gods of heaven could not subdue it, the fortieth trial.Asking the Buddha the source, the forty-first trial. Poisoned by the water they drank, the forty-second trial.Detained in marriage in the Kingdom of Western Liang, the forty-third trial. Suffering in the Pipa Cave, the forty-fourth trial.The Mind-Ape banished again, the forty-fifth trial. Hard to tell the true from the false macaque, the forty-sixth trial.The road barred by the Flaming Mountains, the forty-seventh trial. Seeking the banana-leaf fan, the forty-eighth trial.Binding the Demon King, the forty-ninth trial. Sweeping the pagoda at Saicheng, the fiftieth trial.Winning the treasure to save the monk, the fifty-first trial. Chanting in the thorn thicket, the fifty-second trial.Disaster at Little Thunderclap, the fifty-third trial. The gods of heaven trapped, the fifty-fourth trial.Blocked by filth in Persimmon Lane, the fifty-fifth trial. Practicing medicine in the Crimson-Purple Kingdom, the fifty-sixth trial.Rescuing the sick and spent, the fifty-seventh trial. Subduing the fiend and winning back the queen, the fifty-eighth trial.Lost and benighted in the seven passions, the fifty-ninth trial. Wounded by the Hundred Eyes, the sixtieth trial.The road barred at Lion-Camel, the sixty-first trial. The fiends divided in three colors, the sixty-second trial.Disaster within the city, the sixty-third trial. Begging the Buddha to take the demon, the sixty-fourth trial.Saving the children at the Monks’ Kingdom, the sixty-fifth trial. Telling the true from the false, the sixty-sixth trial.Saving the one in the fiend’s shape in the pine wood, the sixty-seventh trial. Lying sick in the monks’ cells, the sixty-eighth trial.Trapped in the Bottomless Cave, the sixty-ninth trial. Hard going in the Kingdom that Extinguishes the Law, the seventieth trial.Meeting the demon on Hidden-Mist Mountain, the seventy-first trial. Begging rain in Phoenix-Blossom Prefecture, the seventy-second trial.Losing the weapons, the seventy-third trial. The festival of the Mace-Rake, the seventy-fourth trial.Disaster on Bamboo-Joint Mountain, the seventy-fifth trial. Suffering in the Cave of Dark Mystery, the seventy-sixth trial.Chasing and taking the rhinoceroses, the seventy-seventh trial. Wooed in marriage in India, the seventy-eighth trial.Jailed in Tongtai Prefecture, the seventy-ninth trial. Shedding the womb at the Crossing of Soaring Clouds, the eightieth trial.The road they traveled, a hundred and eight thousand li; the holy monk’s ledger of trials stands plain.
The Bodhisattva ran her eye once over the ledger of calamities and called out at once: “In the Buddha’s gate, nine nines make the return to truth. The holy monk has endured eighty trials, one short of the full count.” She ordered the revealers: “Overtake the vajras, and let one more trial be born.”
The revealer took the order and flew east on the cloud; in a day and a night he overtook the eight great vajras, and whispered in their ears: “… Such and such: obey the Bodhisattva’s decree, and swerve not.” At these words the eight vajras sharply pressed down the wind, and let the four, with horse and scriptures, sink to the ground. Ah! Truly:
Nine nines return to truth—the way of practice is hard; hold fast with fixed will at the dark gate.You must be refined in bitterness, and the devils fall back; you must hold to the practice, and the true law returns.Do not take the chapters of scripture as an easy thing; many are the straits the holy monk passed through.From of old the subtle accords with the Concordance of the Three; a hair’s difference, and the elixir will not form.
Tripitaka’s feet touched common earth, and his heart quaked within him. Bajie roared with laughter: “Good, good, good! This is hurrying only to be late.” Sha Monk said: “Good, good, good! We walked too fast, and so they make us rest here.” The Great Sage said: “As the saying goes: ‘Ten days sitting on the sandbar, one day crossing nine shoals.’” Tripitaka said: “Do not quarrel, you three; take your bearings and see what place this is.” Sha Monk turned his head and looked all about: “Here it is, here it is. Master, listen to the water.” Pilgrim said: “The sound of water—you must be home again.” Bajie said: “His old home is the Flowing Sand River.” Sha Monk said: “No, no—this is the River that Reaches Heaven.” Tripitaka said: “Disciples, look carefully—which bank?” Pilgrim sprang up, shaded his eyes with his hand, looked carefully, came down, and said: “Master, this is the west bank of the River that Reaches Heaven.” Tripitaka said: “I remember now. On the east bank there was the Chen Family Village. When we came here that year, you saved his son and daughter, and they were deeply grateful and would have built a boat to ferry us—happily the great white turtle carried us over. I remember there was no smoke of men on the west bank. What is to be done now?” Bajie said: “One said only common folk would play false; it seems the vajras before the Buddha play false too. They bore the Buddha’s decree to escort us back east—why drop us on the road, halfway? Are we not now in a fix, unable either to go on or to turn back? How shall we cross?” Sha Monk said: “Second brother, no complaining. Our master has won the Way; at the Crossing of Soaring Clouds he shed his mortal womb, and this time he will not fall into the water. Let elder brother and you and I all raise the carrying art and bear master over.” Pilgrim smiled to himself again and again: “We cannot carry him, we cannot carry him.” Why did he say they could not carry him? Had he been willing to show his powers and reveal the subtlety of rising aloft, master and disciples could have crossed a thousand rivers. Only because his heart understood, and he knew the Tang monk’s count of nine nines was not yet complete and one more trial was due, did he hold them here.
Master and disciples, talking as they went on and on, walked slowly to the water’s edge, when suddenly they heard someone call: “Holy monk of the Tang, holy monk of the Tang—this way, this way!” The four were startled. They looked up: no trace of man on any side, nor any boat—it was a great white soft-shelled turtle, thrusting its head out from the bank and calling: “Elder teacher, I have waited for you these years, and only now you come back?” Pilgrim laughed: “Old turtle, we burdened you in that year; this year we meet again.” Tripitaka and Bajie and Sha Monk were overjoyed past telling. Pilgrim said: “Old turtle, if you are truly minded to receive us, come up on the bank.” The turtle at once heaved itself up the bank. Pilgrim had the horse led up onto its back; Bajie still crouched behind the horse’s tail; the Tang monk stood at the horse’s neck on the left, Sha Monk on the right. Pilgrim set one foot on the old turtle’s neck and one on its head, calling: “Old turtle, walk steady and well.” The old turtle struck out with its four feet and trod the water’s face as on level ground, bearing master and disciples and the horse, five lives together, on its back, and made straight for the east bank. Truly:
In the gate of not-two the law’s subtlety is deep; the demons all fought off, one knows man and heaven.The face one had at the origin is seen at last; the one body’s cause at length is whole.Holding the proof of the three vehicles, one comes and goes at will; the elixir turned nine times, one moves where one will.Of bearing packs and flying staves no more be said; happily, returned to the source, we met the old turtle.
The old turtle bore them, treading wave and riding billow, more than half the day; the sky was near dark and they were close upon the east bank, when it suddenly asked: “Elder teacher, years ago I begged you, when you saw my Buddha the Tathagata in the west, to ask him for me about my ending—how many years yet of life. Did you truly ask?” Now the elder, from the time he bathed at the Jade True Abbey in the western heaven and shed his womb at the Crossing of Soaring Clouds and stepped up Vulture Peak, had given his whole heart to worshiping the Buddha and paying his respects to the Buddhas and bodhisattvas and holy monks, his mind set only on fetching the scriptures, with never a thought for other things; so he had never asked the old turtle’s years of life, and had nothing to say. Yet he dared not lie and tell a falsehood, and pondered half a while without answering. The old turtle, knowing he had not asked for him, shook his body and with a great splash dived under the water, and the four of them, with horse and scriptures, all went into the water. Ah! Happily the Tang monk had shed his womb and won the Way; had it been as before, they had sunk to the bottom. Happily too the white horse was a dragon, and Bajie and Sha Monk could swim; and Pilgrim, smiling, showed his great powers, raised the Tang monk out of the water, and set him on the east bank. Only the scripture packets and the clothes and the saddle and bridle were soaked through.
Master and disciples were but come ashore and putting things to rights when another wild wind sprang up, the sky went dark, thunder and lightning broke out together, and stones flew and sand swirled. And there was:
One blast of wind, and heaven and earth are shaken; one crack of thunder, and the hills and streams convulsed.One flash, and it bores the clouds, a flying fire; one sky of fog, and the great earth is blotted out.The wind howls and wails; the thunder crashes fierce. The lightning flings red silk; the fog bewilders stars and moon.The wind drives sand and dust into the face; the thunder frightens tigers and leopards into hiding.The lightning dazzles the flying birds to screaming; the fog buries the trees till nothing is seen.That wind whipped the River that Reaches Heaven till wave on wave went tumbling; that thunder shook the River that Reaches Heaven till fish and dragon lost their gall.That lightning lit the River that Reaches Heaven bright to the very bottom; that fog covered the banks of the River that Reaches Heaven with darkness and dread.A wind—to crumble hills, split rocks, and lay pines and bamboo low.A thunder—to startle the torpid things and strike fear into men, in its might and majesty.A lightning—to run the sky and light the wilds, golden serpents on the wing.A fog—to blind the air and veil the ninefold empyrean.
Tripitaka held down the scripture packets in terror; Sha Monk bore down on the loads; Bajie held the white horse; Pilgrim swung the iron staff with both hands, guarding left and right. That wind, fog, thunder, and lightning were the yin demons sounding their calls, minded to steal the scriptures they had won. All night the struggle raged, and only at daybreak did it die away. The elder, his clothes dripping, said trembling: “Wukong, what does this mean?” Pilgrim, puffing, said: “Master, you do not know the inside of it. That we guarded you and won these scriptures is a feat that robs heaven and earth of their workmanship; it may endure as long as heaven and earth, shine with sun and moon, enjoy the long spring of life, with a dharma body that does not decay. Therefore heaven and earth will not suffer it, and ghosts and gods begrudge it, and would steal it in the dark. First, the scriptures are soaked through with water; second, your true dharma body pressed upon them, so thunder could not crash, lightning could not blaze, fog could not blind; and old Monkey swung the iron staff with the nature of pure yang and kept guard; and when day came the yang was strong again: so they could not take them.” Tripitaka, Bajie, and Sha Monk woke to it at last, and thanked him without end.
In a while the sun stood high. They moved the scriptures up onto the high crag and opened the packets to dry in the sun. To this day the scripture-drying stone remains there. They spread their clothes and shoes to dry beside the crag, some standing, some sitting, some leaping about. Truly:
One body of pure yang, glad in the sunlight; the yin demons dare not flaunt their violence.Know that water’s overcoming bows before the true scriptures; they fear not wind, thunder, lightning, or fog.From now on, in peace and calm, they return to true awakening; from now on, in ease and safety, to the immortals’ land.On the scripture-drying stone their traces stay; to this place through a thousand ages comes no demon.
The four were going over the volumes, drying them one by one, when some fishermen came down to the river and looked up and saw them. One who knew them said: “Are you the reverend masters who crossed this river the year before last, going west for the scriptures?” Bajie said: “The same, the same. Where are you from, that you know us?” The fisherman said: “We are of the Chen Family Village.” Bajie said: “How far is the Chen Family Village from here?” The fisherman said: “South past this channel, twenty li, and there you are.” Bajie said: “Master, let us carry the scriptures to the Chen Family Village to dry. There we can lodge and sit and eat, and have them starch and press our clothes—would that not be well?” Tripitaka said: “Let us not. When they are dry here, we will pack up and find the road east.”
Those fishermen went up the southern channel and met Chen Cheng: “Second master, the masters who took your son’s place in the sacrifice the year before last have come back.” Chen Cheng said: “Where did you see them?” The fisherman pointed back: “All on the stone, drying their scriptures.” Chen Cheng took some of his tenant farmers with him, came up the channel, saw them, ran near, and knelt: “Master, you are back with the scriptures won, your work complete and practice full—why not come to our poor house, but busy yourselves here? Come, come to our house quickly.” Pilgrim said: “Wait till the scriptures are dry, and we will go with you.” Chen Cheng asked: “Master, how did your scriptures and clothes get wet?” Tripitaka said: “That year the great white turtle bore us over to the west bank; this year again he bore us over to the east. We were near the bank when he asked whether, that year, I had asked the Buddha about his years of life. I had never asked, and he dived into the water with us, and so they were wet.” And he told the whole story through. Chen Cheng pressed them so earnestly to come that Tripitaka, having no choice, packed up the volumes. Unexpectedly, on the stone, several volumes of the Sutra of the Buddha’s Deeds had stuck fast, and the ends of the sutra were torn in the lifting. So to this day the Sutra of the Buddha’s Deeds is not whole, and the marks of writing remain on the scripture-drying stone. Tripitaka was sorely vexed: “It was our neglect—we did not look to them.” Pilgrim laughed: “It is not that, not that. Heaven and earth are themselves imperfect; the scriptures were whole and entire, and now they are torn—this answers to the subtlety of imperfection. Could human strength bring such a thing about?” Master and disciples packed up, and went with Chen Cheng to the village.
In the village, one told ten and ten told a hundred and a hundred told a thousand, and old and young came out to meet and gaze. Chen Qing, hearing, set incense tables before his gate to welcome them, and ordered drums and pipes to play. In a little while they arrived and were led in. Chen Qing brought out the whole family to bow and thank them for the grace of saving his son and daughter in days gone by, and ordered tea and the meal laid. Tripitaka, having tasted the Buddha’s immortal fare and immortal dishes, and shed his mortal womb to become a Buddha, had no thought for the food of the common world. The two old men pressed him hard, and he could do no other than taste a little, to satisfy them. The Great Sage Sun had never eaten food of the cooked fire, and said too: “Enough.” Sha Monk ate little. Bajie was not as before: he set down his bowl. Pilgrim said: “The Idiot not eating?” Bajie said: “Somehow my stomach has all at once grown weak.” So the meal was cleared, and they asked of the fetching of the scriptures. Tripitaka told it again in detail—how they had first bathed at the Jade True Abbey, how at the Crossing of Soaring Clouds their bodies had grown light, how at Thunderclap Monastery they had seen the Tathagata and been feasted at the Precious Tower and given the scriptures at the jeweled pavilion; how at first the two venerable ones had asked a gift and, not getting it, had given the wordless scriptures; how they had complained again to the Tathagata and only then received the count of one store; and how the turtle had dived with them into the water and the yin demons had tried to steal the scriptures by night. Then he made to take his leave.
But how could the two old men’s household let them go? They said: “The deep grace of saving our children cannot be repaid. We have built a monastery, called the Monastery of the Saved Life, where we wait on its incense without cease.” They called out the children who had been offered in sacrifice in their stead, Chen Guanbao and One-Catty Gold, to bow their thanks, and begged them to view the monastery. Tripitaka set his packet of scriptures before the hall of their house, and chanted for them a volume of the Sutra of the Everlasting Treasure. Then at the monastery they found the Chen family had laid another feast there. Before they could sit, another invitation came; before they could lift their chopsticks, another. Invitations without end, and no chance to get at the food. Tripitaka dared refuse none of them, and tasted a little of each. And that monastery was indeed built in good order:
The mountain gate is smooth with red and white; the patrons’ merit made it so.A tower of terraces has risen here; the rooms of the two cloisters flourish from today.Vermilion lattice doors, wrought in the seven treasures, delicate and rare.Fragrance drifts to the River of Heaven; pure light fills the empty sky.A few young cypresses still watered by hand; some tall pines not yet grown to a stand.Living water hails them in front, reaching heaven in folding waves; the high crag leans behind, the mountain veins fold on fold to meet the earth’s dragon.
Tripitaka had looked his fill before they went up into the tower. In the tower their four likenesses were indeed sculpted. Bajie saw them and tugged Pilgrim: “Elder brother’s face is very like.” Sha Monk said: “Second brother, yours is like enough too—only master’s is rather too handsome.” Tripitaka said: “Well done, well done,” and they came down. Below, in the front hall and back cloisters, there were still tables of food waiting to invite them. Pilgrim asked: “What has become of the Great King temple of former days?” The old men said: “That temple was pulled down long ago. Master, since this monastery was built, the harvests have ripened year by year and the crops abounded age by age—all through your honors’ sheltering grace.” Pilgrim laughed: “It is Heaven’s gift; what has it to do with us? Only, from the day we go, we will keep this village of yours increasing with sons and grandsons, cattle and beasts living in peace, the winds and rains in season year by year, the rains and winds in season age by age.” All bowed their heads in thanks.
Before and behind there were countless households bringing fruit and offerings. Bajie laughed: “My ill luck! In those days I could eat, and no one asked us once, let alone ten times. Today I cannot eat, and one household is not done before another comes.” For all his fullness, he put his hand out a little and ate eight or nine plates of vegetarian food; his stomach aching, he ate two or three dozen buns more. Already stuffed, he was invited on again by another house. Tripitaka said: “What power is ours, to be so loved? Let us rest tonight, and tomorrow morning we will accept your kindness again.”
It was deep in the night. Tripitaka, guarding the true scriptures and not daring to leave them, sat in meditation watching below the tower. Toward the third watch he called softly: “Wukong, these good people know our work is done and our Way complete. The old saying: ‘The true man shows no signs; who shows signs is no true man.’ I fear that lingering here we may lose the great matter.” Pilgrim said: “Master speaks reason. This deep night, with the households fast asleep, let us go quietly.” Bajie too had his wits about him; Sha Monk was fully clear; the white horse too caught the meaning. So they rose, gently hoisted the loads onto the horse, shouldered the carrying pole, led the horse out along the cloisters, and came to the mountain gate, where they found it locked. Pilgrim used the unlocking art again, opened the inner and the great gates, found the road, and made eastward. Then from mid-air came the eight great vajras calling: “Runaways, follow us!” The elder felt the fragrant wind all about him and rose into the air. And this was it:
The elixir perfected, one knows one’s own first face; the body hale and whole, in suchness bowing to one’s lord.
But how would they come before the Tang king? Listen to the next chapter to find out.
Chapter 100
Traditional Chinese
第一百回 徑回東土 五聖成真
且不言他四眾脫身，隨金剛駕風而起。卻說陳家莊救生寺內多人，天曉起來，仍治果餚來獻，至樓下，不見了唐僧。這個也來問，那個也來尋，俱慌慌張張，莫知所措，叫苦連天的道：「清清把個活佛放去了。」一會家無計，將辦來的品物，俱擡在樓上，祭祀燒紙。以後每年四大祭，二十四小祭。還有那告病的，保安的，求親許願、求財求子的，無時無日，不來燒香祭賽。真個是金爐不斷千年火，玉盞常明萬載燈。不題。
卻說八大金剛使第二陣香風，把他四眾，不一日送至東土，漸漸望見長安。原來那太宗自貞觀十三年九月望前三日送唐僧出城，至十六年，即差工部官在西安關外起建了望經樓接經。太宗年年親至其地。恰好那一日出駕復到樓上，忽見正西方滿天瑞靄，陣陣香風。金剛停在空中叫道：「聖僧，此間乃長安城了。我們不好下去，這裡人伶俐，恐泄漏吾像。孫大聖三位也不消去。汝自去傳了經與汝主，即便回來，我在霄漢中等你，與你一同繳旨。」大聖道：「尊者之言雖當，但吾師如何挑得經擔？如何牽得這馬？須得我等同去一送。煩你在空少等，諒不敢誤。」金剛道：「前日觀音菩薩啟過如來，往來只在八日，方完藏數。今已經四日有餘，只怕八戒貪圖富貴，誤了期限。」八戒笑道：「師父成佛，我也望成佛，豈有貪圖之理？潑大粗人？都在此等我，待交了經，就來與你回向也。」獃子挑著擔，沙僧牽著馬，行者領著聖僧，都按下雲頭，落於望經樓邊。
太宗同多官一齊見了，即下樓相迎道：「御弟來也？」唐僧即倒身下拜。太宗攙起，又問：「此三者何人？」唐僧道：「是途中收的徒弟。」太宗大喜，即命侍官：「將朕御車馬扣背，請御弟上馬，同朕回朝。」唐僧謝了恩，騎上馬。大聖輪金箍棒緊隨，八戒、沙僧俱扶馬、挑擔，隨駕後共入長安。真個是：
當年清宴樂昇平，文武安然顯俊英。水陸場中僧演法，金鑾殿上主差卿。關文敕賜唐三藏，經卷原因配五行。苦煉兇魔種種滅，功成今喜上朝京。
唐僧四眾隨駕入朝，滿城中無一不知是取經人來了。
卻說那長安唐僧舊住的洪福寺大小僧人，看見幾株松樹一顆顆頭俱向東，驚訝道：「怪哉！怪哉！今夜未曾刮風，如何這樹頭都扭過來了？」內有三藏的舊徒道：「快拿衣服來，取經的老師父來了。」眾僧問道：「你何以知之？」舊徒曰：「當年師父去時，曾有言道：『我去之後，或三五年，或六七年，但看松樹枝頭若是東向，我即回矣。』我師父佛口聖言，故此知之。」急披衣而出。至西街時，早已有人傳播說：「取經的人適才方到，萬歲爺爺接入城來了。」眾僧聽說，又急急跑來，卻就遇著。一見大駕，不敢近前，隨後跟至朝門之外。
唐僧下馬，同眾進朝。唐僧將龍馬與經擔，同行者、八戒、沙僧，站在玉階之下。太宗傳宣御弟上殿，賜坐。唐僧又謝恩坐了，教把經卷擡來。行者等取出，近侍官傳上。太宗又問：「多少經數？怎生取來？」三藏道：「臣僧到了靈山，參見佛祖，蒙差阿儺、伽葉二尊者先引至珍樓內賜齋，次到寶閣內傳經。那尊者需索人事，因未曾備得，不曾送他，他遂以經與了。當謝佛祖之恩，東行，忽被妖風搶了經去。幸小徒有些神通趕奪，卻俱拋擲散漫。因展看，皆是無字空本。臣等著驚，復去拜告懇求。佛祖道：此經成就之時，有比丘聖僧將下山與舍衛國趙長者家看誦了一遍，保祐他家生者安全，亡者超脫，止討了他三斗三升米粒黃金，意思還嫌賣賤了，後來子孫沒錢使用。我等知二尊者需索人事，佛祖明知，只得將欽賜紫金缽盂送他，方傳了有字真經。此經有三十五部，各部中檢了幾卷傳來，共計五千零四十八卷。此數蓋合一藏也。」
太宗更喜，教：「光祿寺設宴在東閣酬謝。」忽見他三徒立在階下，容貌異常，便問：「高徒果外國人耶？」長老俯伏道：「大徒弟姓孫，法名悟空，臣又呼他為孫行者。他出身原是東勝神洲傲來國花果山水簾洞人氏。因五百年前大鬧天宮，被佛祖困壓在西番兩界山石匣之內，蒙觀音菩薩勸善，情願皈依。是臣到彼救出，保護甚虧此徒。二徒弟姓豬，法名悟能，臣又呼他為豬八戒。他出身原是福陵山雲棧洞人氏。因在烏斯藏高老莊上作怪，亦蒙菩薩勸善，虧行者收之。一路上挑擔有力，涉水有功。三徒弟姓沙，法名悟淨，臣又呼他為沙和尚。他出身原是流沙河作怪者，也蒙菩薩勸善，秉教沙門。那匹馬不是主公所賜者。」太宗道：「毛片相同，如何不是？」三藏道：「臣到蛇盤山鷹愁澗涉水，原馬被此馬吞之。虧行者請菩薩問此馬來歷，原是西海龍王之子，因有罪，也蒙菩薩救解，教他與臣作腳力。當時變作原馬，毛片相同。幸虧他登山越嶺，跋涉崎嶇，去時騎坐，來時馱經，亦甚賴其力也。」
太宗聞言，稱讚不已。又問：「遠涉西方，端的路程多少？」三藏道：「總記菩薩之言，有十萬八千里之遠。途中未曾記數，只知經過了一十四遍寒暑。日日山，日日嶺。遇林不小，遇水寬洪。還經幾座國王，俱有照驗的印信。」叫：「徒弟，將通關文牒取上來，對主公繳納。」當時遞上。太宗看了，乃貞觀一十三年九月望前三日給。太宗笑道：「久勞遠涉，今已貞觀二十七年矣。」牒文上有寶象國印、烏雞國印、車遲國印、西梁女國印、祭賽國印、朱紫國印、比丘國印、滅法國印，又有鳳仙郡印、玉華州印、金平府印、天竺國印。太宗覽畢，收了。
早有當駕官請宴，即下殿攜手而行。又問：「高徒能禮貌乎？」三藏道：「小徒俱是山村曠野之妖身，未諳中華聖朝之禮數，萬望主公赦罪。」太宗笑道：「不罪他，不罪他。都同請東閣赴宴去也。」三藏又謝了恩，招呼他三眾，都到閣內觀看。果是中華大國，比尋常不同。你看那：
門懸綵繡，地襯紅氈。異香馥郁，奇品新鮮。琥珀杯，玻璃盞，鑲金點翠；黃金盤，白玉碗，嵌錦花纏。爛煮蔓菁，糖澆香芋。蘑菇甜美，海菜清奇。幾次添來薑辣筍，數番辦上蜜調葵。麵觔椿樹葉，木耳豆腐皮。石花仙菜，蕨粉乾薇。花椒煮萊菔，芥末拌瓜絲。幾盤素品還猶可，數種奇稀果奪魁。核桃柿餅，龍眼荔枝。宣州繭栗山東棗，江南銀杏兔頭梨。榛松蓮肉葡萄大，榧子瓜仁菱米齊。橄欖林檎，蘋婆沙果。慈菰嫩藕，脆李楊梅。無般不備，無件不齊。還有些蒸酥蜜食兼嘉饌，更有那美酒香茶與異奇。說不盡百味珍饈真上品，果然是中華大國異西夷。
師徒四眾與文武多官，俱侍列左右。太宗皇帝仍正坐當中。歌舞吹彈，整齊嚴肅，遂盡樂一日。正是：
君王嘉會賽唐虞，取得真經福有餘。千古流傳千古盛，佛光普照帝王居。
當日天晚，謝恩宴散。太宗回宮，多官回宅。唐僧等歸於洪福寺，只見寺僧磕頭迎接。方進山門，眾僧報道：「師父，這樹頭兒今早俱忽然向東。我們記得師父之言，遂出城來接，果然到了。」長老喜之不勝，遂入方丈。此時八戒也不嚷茶飯，也不弄喧頭；行者、沙僧，個個穩重。只因道果完成，自然安靜。當晚睡了。
次早，太宗升朝，對群臣言曰：「朕思御弟之功，至深至大，無以為酬。一夜無寐，口占幾句俚談，權表謝意，但未曾寫出。」叫：「中書官來，朕念與你，你一一寫之。」其文蓋云：
嘗聞二儀有象，顯覆載以含生；四序無形，潛寒暑以化物。是以窺天鑑地，庸愚皆識其端；明陰洞陽，賢哲罕窮其數。然天地包乎陰陽而易識者，以其有象也；陰陽處乎天地而難窮者，以其無形也。故知象顯可證，雖愚不惑；形潛莫睹，在智猶迷。況乎佛道沖虛，乘幽空寂。宏濟萬品，典御十方。舉威靈而無上，抑神力而無下。大之則彌於宇宙，細之則攝於毫釐。無滅無生，歷千仞而亙古；若潛若顯，運百福而長今。妙道凝玄，遵導莫知其際；法流湛寂，挹挹莫測其源。故知蠢蠢凡愚，區區庸鄙，投其旨趣，能無疑惑者哉？然大教之興，基乎西土。騰漢庭而皎夢，照東域而流慈。古者卜形卜跡之時，言未馳而成化。當常見常隱之世，民仰德而知遵。及乎晦影歸真，遷移越世，金容掩色，不鏡三千之光；麗像開圖，空端四八之相。於是微言廣被，拯禽類於三途；遺訓遐宣，導群生於十地。佛有經，能分大小之乘；更有法，傳訛邪正之術。我僧玄奘法師者，法門之領袖也。幼懷真敏，早悟三空之功；長契神清，先包四忍之行。松風水月，未足比其清華；仙露明珠，詎能方其朗潤？故以智通無累，神測未形。超六塵而迥出，使千古而傳芳。凝心內境，悲正潛靈；栖慮玄門，多門訛謬。思欲分條，是以翹心淨土，策杖孤征。積雪晨飛，途間失地；驚沙夕起，空外迷天。萬里山川，撥煙霞而進步；百重寒暑，歷霜雨而前蹤。誠重勞輕，求深欲達。周遊西宇，十有四年。窮歷異邦，詢求正教。雙林八水，味道餐風；鹿苑鷲峰，瞻奇仰異。承至言於先聖，受真教於上賢。探賾妙門，精窮奧業。三乘六律之道，馳驟於心田；一藏百篋之文，波濤於海口。爰自所歷之國無涯，求取之經有數。總得大乘要文凡三十五部，計五千四十八卷，譯布中華，宣揚勝業。引慈雲於西極，注法雨於東陲。聖教缺而復全，蒼生罪而還福。溫火宅之乾焰，共拔幽途；朗金水之混波，同臻彼岸。是知惡因業墜，善以緣昇。昇墜之端，惟人自作。譬之桂生高嶺，凌雲方得泫其華；蓮出綠波，飛塵不能染其葉。非蓮性自潔而桂質本貞，由所負者高，則微物不能累；所憑者淨，則濁類不能沾。夫以卉木無知，猶資善而成善，矧以人倫有識，寧不緣慶而成慶哉？方冀茲經傳佈，並日月而無窮；景福遐敷，與乾坤而永大也歟！
寫畢，即召聖僧。此時長老已在朝門外候謝，聞宣急入，行俯伏之禮。太宗傳請上殿，將文字遞與。長老覽遍，復下謝恩，奏道：「主公文辭高古，理趣淵微。但不知是何名目？」太宗道：「朕夜口占，答謝御弟之意，名曰《聖教序》，不知好否？」長老叩頭，稱謝不已。太宗又曰：「朕才愧珪璋，言慚金石。至於內典，尤所未聞。口占敘文，誠為鄙拙。穢翰墨於金簡，標瓦礫於珠林。循躬省慮，靦面恧心。甚不足稱，虛勞致謝。」
當時多官齊賀，頂禮聖教御文，遍傳內外。太宗道：「御弟將真經演誦一番，何如？」長老道：「主公，若演真經，須尋佛地。寶殿非可誦之處。」太宗甚喜，即問當駕官：「長安城中，有那座寺院潔淨？」班中閃上大學士蕭瑀奏道：「城中有一雁塔寺潔淨。」太宗即令多官：「把真經各虔捧幾卷，同朕到雁塔寺，請御弟談經去來。」
多官遂各各捧著，隨太宗駕幸寺中，搭起高臺，鋪設齊整。長老仍命：「八戒、沙僧牽龍馬，理行囊；行者在我左右。」又向太宗道：「主公欲將真經傳流天下，須當謄錄副本，方可佈散。原本還當珍藏，不可輕褻。」太宗又笑道：「御弟之言甚當，甚當。」隨召翰林院及中書科各官謄寫真經。又建一寺在城之東，名曰謄黃寺。
長老捧幾卷登臺，方欲諷誦，忽聞得香風繚繞，半空中有八大金剛現身，高叫道：「誦經的放下經卷，跟我回西去也。」這底下行者三人連白馬，平地而起；長老亦將經卷丟下，也從臺上起於九霄，相隨騰空而去。慌得那太宗與多官望空下拜。這正是：
聖僧努力取經編，西宇周流十四年。苦歷程途遭患難，多經山水受迍邅。功完八九還加九，行滿三千及大千。大覺妙文回上國，至今東土永留傳。
太宗與多官拜畢，即選高僧，就於雁塔寺裡，修建水陸大會，看誦大藏真經，超脫幽冥孽鬼，普施善慶。將謄錄過經文，傳播天下不題。
卻說八大金剛駕香風，引著長老四眾，連馬五口，復轉靈山。連去連來，適在八日之內。此時靈山諸神，都在佛前聽講。八金剛引他師徒進去，對如來道：「弟子前奉金旨，駕送聖僧等已到唐國，將經交納，今特繳旨。」遂叫唐僧等近前受職。如來道：「聖僧，汝前世原是我之二徒，名喚金蟬子。因為汝不聽說法，輕慢我之大教，故貶汝之真靈，轉生東土。今喜皈依，秉我迦持，又乘吾教，取去真經，甚有功果，加陞大職正果，汝為旃檀功德佛。──孫悟空，汝因大鬧天宮，吾以甚深法力，壓在五行山下，幸天災滿足，歸於釋教；且喜汝隱惡揚善，在途中煉魔降怪有功，全終全始，加陞大職正果，汝為鬥戰勝佛。──豬悟能，汝本天河水神天蓬元帥，為汝蟠桃會上酗酒戲了仙娥，貶汝下界投胎，身如畜類。幸汝記愛人身，在福陵山雲棧洞造孽，喜歸大教，入我沙門，保聖僧在路，卻又有頑心，色情未泯。因汝挑擔有功，加陞汝職正果，做淨壇使者。」八戒口中嚷道：「他們都成佛，如何把我做個淨壇使者？」如來道：「因汝口壯身慵，食腸寬大。蓋天下四大部洲，瞻仰吾教者甚多，凡諸佛事，教汝淨壇，乃是個有受用的品級，如何不好？──沙悟淨，汝本是捲簾大將。先因蟠桃會上打碎玻璃盞，貶汝下界，汝落於流沙河，傷生吃人造孽。幸皈吾教，誠敬迦持，保護聖僧，登山牽馬有功，加陞大職正果，為金身羅漢。」又叫那白馬：「汝本是西洋大海廣晉龍王之子，因汝違逆父命，犯了不孝之罪。幸得皈身皈法，皈我沙門，每日家虧你馱負聖僧來西，又虧你馱負聖經去東，亦有功者，加陞汝職正果，為八部天龍馬。」
長老四眾，俱各叩頭謝恩。馬亦謝恩訖。仍命揭諦引了馬，下靈山後崖化龍池邊，將馬推入池中。須臾間，那馬打個展身，即退了毛皮，換了頭角，渾身上長起金鱗，腮頷下生出銀鬚，一身瑞氣，四爪祥雲，飛出化龍池，盤繞在山門裡擎天華表柱上。諸佛讚揚如來的大法。
孫行者卻又對唐僧道：「師父，此時我已成佛，與你一般，莫成還戴金箍兒，你還念甚麼緊箍咒掯勒我？趁早兒念個鬆箍兒咒，脫下來，打得粉碎，切莫叫那甚麼菩薩再去捉弄他人。」唐僧道：「當時只為你難管，故以此法制之。今已成佛，自然去矣，豈有還在你頭上之理？你試摸摸看。」行者舉手去摸一摸，果然無之。
此時旃檀佛、鬥戰佛、淨壇使者、金身羅漢俱正果了本位，天龍馬亦自歸真。有詩為證。詩曰：
一體真如轉落塵，合和四相復修身。五行論色空還寂，百怪虛名總莫論。正果旃檀歸大覺，完成品職脫沉淪。經傳天下恩光闊，五聖高居不二門。
五聖果位之時，諸眾佛祖、菩薩、聖僧、羅漢、揭諦、比丘、優婆夷塞、各山各洞神仙、大神、丁甲、功曹、伽藍、土地，一切得道的師仙，始初俱來聽講，至此各歸方位。你看那：
靈鷲峰頭聚霞彩，極樂世界集祥雲。金龍穩臥，玉虎安然。烏兔任隨來往，龜蛇憑汝盤旋。丹鳳青鸞情爽爽，玄猿白鹿意怡怡。八節奇花，四時仙果。喬松古檜，翠柏修篁。五色梅時開時結，萬年桃時熟時新。千果千花爭秀，一天瑞靄紛紜。
大眾合掌皈依，都念：
「南無燃燈上古佛。南無藥師琉璃光王佛。南無釋迦牟尼佛。南無過去未來現在佛。南無清淨喜佛。南無毘盧尸佛。南無寶幢王佛。南無彌勒尊佛。南無阿彌陀佛。南無無量壽佛。南無接引歸真佛。南無金剛不壞佛。南無寶光佛。南無龍尊王佛。南無精進善佛。南無寶月光佛。南無現無愚佛。南無婆留那佛。南無那羅延佛。南無功德華佛。南無才功德佛。南無善遊步佛。南無旃檀光佛。南無摩尼幢佛。南無慧炬照佛。南無海德光明佛。南無大慈光佛。南無慈力王佛。南無賢善首佛。南無廣莊嚴佛。南無金華光佛。南無才光明佛。南無智慧勝佛。南無世靜光佛。南無日月光佛。南無日月珠光佛。南無慧幢勝王佛。南無妙音聲佛。南無常光幢佛。南無觀世燈佛。南無法勝王佛。南無須彌光佛。南無大慧力王佛。南無金海光佛。南無大通光佛。南無才光佛。南無旃檀功德佛。南無鬥戰勝佛。南無觀世音菩薩。南無大勢至菩薩。南無文殊菩薩。南無普賢菩薩。南無清淨大海眾菩薩。南無蓮池海會佛菩薩。南無西天極樂諸菩薩。南無三千揭諦大菩薩。南無五百阿羅大菩薩。南無比丘夷塞尼菩薩。南無無邊無量法菩薩。南無金剛大士聖菩薩。南無淨壇使者菩薩。南無八寶金身羅漢菩薩。南無八部天龍廣力菩薩。如是等一切世界諸佛：願以此功德，莊嚴佛淨土。上報四重恩，下濟三途苦。若有見聞者，悉發菩提心。同生極樂國，盡報此一身。十方三世一切佛，諸尊菩薩摩訶薩，摩訶般若波羅密。」
《西遊記》至此終。
English
Straight Back to the Eastern Land; the Five Saints Attain the Truth
To say nothing of how the four made their escape and rose on the wind with the vajras: in the Monastery of the Saved Life at the Chen Family Village the people, rising at daybreak, made ready fruit and dishes to offer, and coming below the tower found the Tang monk gone. This one came asking, that one went searching, all in a flutter, not knowing what to do, crying out to heaven: “Clean away we let a living Buddha slip from us!” Having no remedy, they carried the things prepared up into the tower, made offering, and burned paper. Ever after, each year, there were the four great sacrifices and the twenty-four small ones; and those who told of sickness, who sought safety, who begged marriage or made vows, prayed for wealth or for sons—no day, no hour, but some came to burn incense and offer sacrifice. Truly, the golden censer keeps its fire of a thousand years unbroken; the jade lamp of ten thousand years burns ever bright. But no more of that.
Now the eight great vajras, with a second wind of fragrance, bore the four to the Eastern Land, and in no long time they saw Chang'an afar. Now Emperor Taizong, since he had seen the Tang monk out of the city on the third day before the full moon of the ninth month of the thirteenth year of Zhenguan, had in the sixteenth year sent officers of the Board of Works to build the Scripture-Watching Tower beyond the Xi'an gate, to receive the scriptures, and year by year the emperor came in person to the spot. On the very day the carriage came again to the tower they saw in the west a sky full of auspicious haze and wave on wave of fragrant wind. The vajras stopped in mid-air and called: “Holy monk, this is the city of Chang'an. We cannot well go down—the people here are sharp-witted, and might let our shapes be seen. Nor need the Great Sage Sun and the two others go. Go you, hand the scriptures to your sovereign, and come straight back; we await you in the empyrean, to go together and hand back the decree.” The Great Sage said: “Your words are just, venerable ones; but how could our master carry the loads of scripture? How could he lead this horse? We must go along to see him delivered. Be pleased to wait a little in the air; we shall not delay, I reckon.” The vajras said: “The other day the Bodhisattva Guanyin laid it before the Tathagata: out and back in eight days, to fill the count of the store. Four days are gone already—only we fear Bajie's hankering after rank and riches may miss the term.” Bajie laughed: “Master becomes a Buddha, and I hope to become a Buddha—where is the hankering in that? You brazen hulk! Wait for us here; when the scriptures are handed over we come straight back to answer to you.” The Idiot shouldered the loads, Sha Monk led the horse, Pilgrim led the holy monk, and all pressed down their cloud heads and landed beside the Scripture-Watching Tower.
Taizong and his officers saw them all together and came down from the tower to meet them: “Is it my imperial brother?” The Tang monk bowed his body to the ground. Taizong raised him, and asked: “Who are these three?” The Tang monk said: “Disciples taken up on the road.” Taizong rejoiced greatly and ordered his attendants: “Saddle my own carriage horses, and let my imperial brother mount and come to court with me.” The Tang monk thanked him for the grace and mounted. The Great Sage whirled the gold-banded staff close behind; Bajie and Sha Monk steadied the horse and carried the loads, following the carriage into Chang'an together. Truly:
In those years of quiet, the age knew peace; civil and military rested, men of worth and mettle.In the hall of the mass the monks expounded the law; from the golden chime hall the sovereign sent forth his minister.The rescript of passage was bestowed on Tripitaka Tang; the scrolls of scripture from the first were matched to the five elements.Bitterly refined, the cruel demons one and all destroyed; the work complete, today with joy he comes up to the capital.
The Tang monk's four followed the carriage into the court, and in all the city there was no one who did not know the scripture seekers had come.
Now at Hongfu Monastery in Chang'an, where the Tang monk had lived of old, the monks great and small saw that the tops of several pine trees all turned east, and cried out in wonder: “Strange, strange! No wind blew last night—how have the tree tops all twisted around?” One of Tripitaka's old disciples said: “Bring robes quickly—the master who went for the scriptures has come.” The monks asked: “How do you know?” The old disciple said: “When our master left, he said: ‘After I go, whether three years or five, six or seven, watch the tops of the pine branches: if they turn east, I am back.’ My master's word, from the Buddha's mouth, is holy; so I know.” He threw on his robes in haste and hurried out. By the west street the news had already spread: “The scripture seekers have just arrived, and His Majesty has brought them into the city!” The monks, hearing, ran pell-mell, and met them coming; but not daring to come near the royal carriage, they followed behind to outside the palace gates.
The Tang monk dismounted and entered the court with the rest. He set the dragon horse and the loads of scripture down, and with Pilgrim, Bajie, and Sha Monk stood below the jade steps. Taizong proclaimed his imperial brother up into the hall and gave him a seat. The Tang monk thanked him for the grace and sat, and had the volumes of scripture brought up. Pilgrim and the others brought them out, and the attendants bore them up. Taizong asked: “How many scriptures? How did you win them?” Tripitaka said: “Your servant monk reached Vulture Peak and saw the Buddha, who sent the two venerable ones Ananda and Kasyapa, who first led us to the Precious Tower and bestowed a meal, then to the jeweled pavilion to give the scriptures. Those venerable ones demanded a gift; because we had prepared none and gave none, they gave us the scriptures as they were. We were thanking the Buddha's grace and going east when a demon wind snatched the scriptures away. Happily my young disciple had some powers to pursue and win them back, but they were flung and scattered. On looking into them, they were all wordless empty books. Your servants, dismayed, went back to bow and beg again. The Buddha said: When these scriptures were made, a holy monk went down the mountain and recited them through in the house of Squire Zhao of Sravasti, keeping his living safe and delivering his dead, and asked only three pecks and three pints of gold in grains of rice—and was thought to have sold too cheap, leaving his descendants without money to spend. We knew those venerable ones demanded a gift, and the Buddha knew it well; so we could only give them the imperial gift, the purple-gold alms bowl, and only then received the true scriptures with words. They are in thirty-five divisions; several volumes were picked from each division, five thousand forty-eight volumes in all—a number that fills one store.”
Taizong rejoiced the more, and ordered: “Let the Court of Imperial Entertainments lay a feast in the eastern pavilion to give thanks.” Then he saw the three disciples standing below the steps, their looks beyond the common, and asked: “Are these noble disciples in truth men of foreign lands?” The elder bowed: “The eldest disciple is surnamed Sun, his name in the law Wukong; your servant calls him Sun Pilgrim. He was born, it seems, of the Water Curtain Cave on Mount Flower-Fruit, in the country of Aolai of the Eastern Continent of Divine Strength. Because five hundred years ago he wrecked the Heavenly Palace, the Buddha pinned him within the stone casket of Two-Bounds Mountain in the western marches, until the Bodhisattva Guanyin persuaded him to the good, and he was willing to take refuge. It was your servant who freed him there; for my protection I have owed much to this disciple. The second disciple is surnamed Zhu, his name in the law Wuneng; your servant calls him Zhu Bajie. He was born, it seems, of the Cloud-Ladder Cave on the Mountain of the Blessed Mound. Because he worked mischief at Gao Village in Wusizang, the Bodhisattva persuaded him to the good too, and Pilgrim took him in. On the road his strength has carried the loads, his toil has forded the waters. The third disciple is surnamed Sha, his name in the law Wujing; your servant calls him Sha Monk. He was born, it seems, of the mischief-maker of the Flowing Sand River; the Bodhisattva persuaded him too to the good, and he took the teaching of the Sangha. That horse is not the one your Majesty bestowed.” Taizong said: “The coat is the same—how not?” Tripitaka said: “When your servant forded the water at Eagle-Sorrow Ravine of Coiled-Snake Mountain, this horse swallowed the horse I had. Happily Pilgrim begged the Bodhisattva to ask its origin: it was the son of the Dragon King of the Western Sea, and for a fault it too found grace and deliverance from the Bodhisattva, who bade it serve your servant for a mount. It then took the shape of my former horse, the same in coat. Happily it climbed the mountains and crossed the ridges, trudged the rough ways; going I rode it, returning it bore the scriptures—much have I owed to its strength.”
Taizong, hearing, praised him without end, and asked: “Far as you went into the west—how long the road, in truth?” Tripitaka said: “By the Bodhisattva's word, a hundred and eight thousand li in all. On the road I did not keep count; I only know we passed fourteen rounds of winter and summer. Hills every day, ridges every day; the woods we met were never small, the waters broad and deep. We passed through the lands of several kings, each with seals and tokens to be verified.” He called: “Disciples, bring up the rescript of passage, to hand in to our sovereign.” It was handed up. Taizong read: given on the third day before the full moon of the ninth month of the thirteenth year of Zhenguan. Taizong laughed: “Long toil and far travel—and now it is the twenty-seventh year of Zhenguan.” On the rescript were the seals of the Kingdom of Baoxiang, of the Black-Rooster Kingdom, of the Kingdom of Chechi, of the Kingdom of Western Liang of Women, of the Kingdom of Saizai, of the Crimson-Purple Kingdom, of the Monks' Kingdom, of the Kingdom that Extinguishes the Law, and further the seals of Phoenix-Blossom Prefecture, of the Jade Flower Prefecture, of Jinping Prefecture, and of the kingdom of India. Taizong read it through and put it away.
The officers of the carriage were already inviting to the feast; he came down from the hall and led them along by the hand, and asked: “Can your noble disciples keep courteous forms?” Tripitaka said: “My young disciples are all of them demon bodies of mountain villages and open wilds, unskilled in the courtesies of the holy court of China; I beg your Majesty to pardon them.” Taizong laughed: “No offense taken, no offense taken. Let us all to the feast in the eastern pavilion.” Tripitaka thanked him for the grace again, called his three, and they all went into the pavilion and looked about. Truly it was the great land of China, unlike the common run. See:
Doors hung with colored silks, the floor spread with red felt. Strange fragrances thick and rich; rare fare fresh from the kitchen. Cups of amber, glasses of glass, rimmed with gold and set with kingfisher plumes; plates of gold, bowls of white jade, inlaid with brocade and wound with flowers. Tender-boiled mangel-wurzels, taro sweetened with sugar. Mushrooms delicate and sweet; sea greens rare and clean. Again and again they brought bamboo shoots with ginger and spice; time and again they served mallows dressed with honey. Wheat gluten and leaves of the tree-of-heaven; wood ears and skins of bean curd. Stone-ear and the immortals' greens; fern-root flour and dried vetches. Radishes boiled with Sichuan pepper; melon shreds tossed with mustard. Several dishes of vegetarian fare were well enough, but the kinds of rare fruit bore off the prize: walnuts and dried persimmons, longans and litchis. Cocoon chestnuts of Xuanzhou, dates of Shandong; ginkgoes of Jiangnan, pears of the rabbit's head. Hazelnuts, pine nuts, lotus seeds, great grapes; fir nuts, melon seeds, water-caltrops in their ranks. Olives and crabapples, rose apples and blunt pears. Arrowroot and tender lotus root; crisp plums and bayberries. Nothing lacked, and of every kind there was enough. There were steamed pastries and honeyed sweets and fine dishes besides, and goodly wine, fragrant tea, and rare things more. Beyond telling, a hundred tastes of rare fare, the very first grade—truly the great land of China, strange beyond the western tribes.
Master and disciples, with the civil and military officers, attended in rows at left and right, while Emperor Taizong still sat in state in the middle. Songs and dances, pipes and strings, all in order and gravity; thus they made their day of music. Truly:
A king's felicitous meeting, a match for the lords of Tang and Yu; the true scriptures won, blessings overflow.Through a thousand ages handed down, a thousand ages flourishing; the Buddha's light shines everywhere on the sovereign's abode.
That day, evening coming, they gave thanks and the feast broke up. Taizong returned to the palace, the officers to their houses, and the Tang monk's party to Hongfu Monastery, where the monks knocked their heads in welcome. They had but entered the mountain gate when the monks reported: “Master, the tops of the trees all turned east this morning of a sudden. We remembered your word and came out of the city to meet you—and here you are.” The elder, overjoyed past bearing, went into the abbot's quarters. Bajie this time called for neither tea nor food, nor played any tricks; Pilgrim and Sha Monk were each of them steady and grave. Only because the fruit of the Way was complete, all was naturally quiet. That night they slept.
The next morning Taizong held court and said to his ministers: “I ponder the merit of my imperial brother, so deep, so great, that nothing can requite it. All night I slept not, and made a few homely lines in my mouth to show my thanks in some small measure—but they are not yet written.” He called: “Let the secretaries come. I will dictate, and you write it word by word.” The document ran thus:
It has been heard that the two principles have their images, displaying overshadowing and upbearing to contain the living; the four seasons have no form, hiding cold and heat to transform things. Hence, to scan heaven and mirror earth, even the dull and stupid know the beginnings; to pierce the dark and fathom the light, the wise and sage rarely exhaust the reckoning. Yet heaven and earth embrace the dark and the light and are easily known, because they have images; the dark and the light dwell within heaven and earth and are hard to exhaust, because they have no form. So it is known: where the image is manifest, proof may be had, and the dull are not bewildered; where the form is hidden and cannot be seen, even the wise are perplexed. How much more the Way of the Buddha, which soars vacant, rides the hidden, is void and still: vastly succoring the ten thousand kinds, canonically ruling the ten quarters. Its majesty raised, there is nothing above it; its spirit power restrained, there is nothing beneath it. Great, it fills the universe; fine, it gathers in a hair. No perishing, no birth, it spans a thousand fathoms and all antiquity; now hidden, now manifest, it conveys a hundred blessings and endures to today. The wondrous Way congeals the mystery: follow and be guided by it, and none knows its bounds; the stream of the law runs deep and still: draw at it, and none can sound its source. Hence it is known that the wriggling multitude of the dull and common, the petty and the mean—could they cast themselves on its purport and be without doubt? Yet the arising of the great teaching had its base in the western lands. It soared over the court of Han as a shining dream, and shone on the eastern regions flowing with mercy. Of old, when men divined by shape and divined by trace, the word had not yet sped and the transforming was done; in that age of the ever-seen and ever-hidden, the people looked up to virtue and knew to follow it. And when the darkened shadow returned to the true, and he passed beyond the world, the golden countenance veiled its color and no longer mirrored the light of three thousand; the lovely image opened in pictures, and idly sketched the marks of two and thirty. Then the subtle word spread wide, rescuing the creatures from the three paths; the bequest of teaching was proclaimed afar, guiding the hosts of the living through the ten grounds. The Buddha has scriptures, that divide the greater and the lesser vehicle; there are laws besides, that hand down arts of the false and the true. My monk Xuanzang, master of the law, is the leader of the gate of the law. In childhood he cherished truth and quickness, and early woke to the work of the three emptinesses; grown, he joined with the spirit's clarity, and first embraced the practice of the four forbearances. Pine wind and water moon are not enough to liken his clear splendor; the dew of immortals and the bright pearl—how could they match his luster? Therefore, with wisdom unentangled, his spirit plumbed what had not yet taken form: above the six dusts he towered forth, to hand his fragrance down a thousand ages. His heart fixed on the inward realm, his pity guarded the hidden spirit; his thoughts lodged in the dark gate, where many paths lead into error. He wished to sort them thread by thread; so he lifted his heart to the Pure Land, took his staff, and journeyed alone. At dawn the piled snow flew, and on the road he lost the ground; at dusk the startled sands rose, and beyond the void he lost the sky. Ten thousand li of mountains and rivers, he pushed through mist and haze with advancing step; a hundred rounds of cold and heat, he pressed his way through frost and rain. Truly weighty was his charge and light his toil; deep his seeking, fervent his desire to arrive. He roamed the western lands fourteen years, traversed strange kingdoms to the end, and sought the true teaching. At the Twin Grove and the Eight Waters he tasted the Way and fed on the wind; at the Deer Park and the Vulture Peak he gazed on wonders and looked upon marvels. He received the final word from the former sages, and the true teaching from the worthies above; he probed the subtle gate, and searched to the bottom the hidden work. The way of the three vehicles and the six perfections galloped across the field of his heart; the writings of one store and a hundred chests surged like waves at the mouth of the sea. And since the lands he traversed are without bound, the scriptures he sought have their count. In all he won the essential writings of the Great Vehicle, thirty-five divisions, amounting to five thousand forty-eight volumes, to translate and spread through China, publishing the surpassing work: to draw the cloud of mercy from the west's far rim, and pour the rain of the law on the eastern marches. The sagely teaching, deficient, is made whole again; the sins of the people are turned back to blessing. It quells the dry flame of the burning house, and with one accord plucks them from the dark road; it brightens the mingled waves of the golden waters, and together they reach the other shore. Thus it is known: evil sinks by its deeds, good rises by its deeds; the hinge of rising and sinking, man works for himself. It is like the cassia growing on the high ridge: only aloft in the clouds does it drip its blossom; the lotus rising from the green wave: the flying dust cannot stain its leaf. It is not that the lotus's nature is of itself pure or the cassia's substance of itself chaste: because what they bear is high, the small thing cannot burden them; because what they rest on is pure, the turbid kind cannot touch them. That things without knowledge, the plants and trees, still rely on the good to become good—how much more man, who has consciousness: dare he fail to achieve blessing by relying on blessing? Now we hope that these scriptures, spread abroad, may endure with sun and moon without end; and that far-flung felicity may extend forever, great as with heaven and earth!
When it was written he summoned the holy monk. The elder was already waiting outside the palace gates to give thanks; hearing the summons he hastened in and made his obeisance prone. Taizong had him asked up into the hall and handed him the writing. The elder read it through, came down, thanked him for the grace, and said: “Your Majesty's phrasing is lofty and ancient, its sense and savor deep and subtle. But I know not by what name it is called?” Taizong said: “I dictated it last night, to answer the debt of thanks to my imperial brother; it is titled the Preface to the Sagely Teaching. I know not whether it is good.” The elder knocked his head and thanked him without end. Taizong said further: “My talent is ashamed before jade tablets, my words before metal and stone. As for the inner classics, I have heard them least of all. To dictate a preface with my mouth is in truth crude and clumsy: it sullies ink and brush on tablets of gold, sets rubble among groves of pearls. I bend and examine my thoughts, and my face burns with shame within. It merits no such praise; your thanks are spent in vain.”
The officers then all congratulated, bowing to the sagely teaching and the imperial writing, and it was spread within and without. Taizong said: “Imperial brother, will you expound the true scriptures through once?” The elder said: “Sovereign, to expound the true scriptures one must seek the Buddha's ground; the precious hall is no place for chanting.” Taizong was greatly pleased, and asked the officers of the carriage: “In the city of Chang'an, what monastery is clean?” From the ranks stepped forth the grand academician Xiao Yu, who memorialized: “In the city there is the Wild Goose Pagoda Monastery, clean.” Taizong then ordered the officers: “Each bear devoutly several volumes of the true scriptures, and come with me to the Wild Goose Pagoda Monastery, that my imperial brother may discourse on the scriptures.”
The officers bore them each in turn and followed the imperial carriage to the monastery, where a high platform was raised and the appointments made in order. The elder still gave his orders: “Bajie, Sha Monk, lead the dragon horse and keep the baggage; Pilgrim at my right and left.” And he said to Taizong: “If your Majesty would hand the true scriptures down through the world, copies must be transcribed before they can be dispersed; the originals should be treasured, not lightly profaned.” Taizong laughed again: “Imperial brother, your words are right, quite right.” He summoned the officials of the Hanlin Academy and the Bureau of the Secretariat to transcribe the true scriptures. And he built a monastery east of the city, called the Monastery of the Transcribed in Yellow.
The elder bore several volumes up the platform and was on the point of chanting when a winding wind of fragrance was heard, and in mid-air the eight great vajras showed themselves, calling aloud: “Chanters of the scriptures, lay down the volumes, and come back west with us.” Below, Pilgrim's three, with the white horse, rose from the level ground; the elder too let fall the volumes and rose from the platform into the ninefold heavens, and in a train they soared away and were gone. Taizong and the officers, in consternation, bowed toward the sky. And this was it:
The holy monk strove to win the roll of scriptures; fourteen years he went his round in the western lands.Bitterly he fared the road, meeting troubles and calamities; many the mountains and waters, many the straits endured.The work complete: eight nines, and nine again; the practice full: three thousand worlds and the great thousand.The wondrous writings of the great awakening returned to the upper country—to this day in the Eastern Land they remain handed down.
Taizong and the officers, their bows done, chose monks of eminence, and in the Wild Goose Pagoda Monastery held the Grand Mass of the Waters and the Lands, to read through the true scriptures of the great store, to deliver the guilty ghosts of the dark, and to spread blessing on all. The transcribed scriptures were dispersed through the world—but no more of that.
Now the eight great vajras, riding the fragrant wind, led the elder's four, with the horse five lives together, back again to Vulture Peak; out and back was just within eight days. At that time the gods of Vulture Peak were all before the Buddha hearing the preaching. The eight vajras led master and disciples in and said to the Tathagata: “Your disciples, bearing the golden decree, escorted the holy monk to the land of Tang and handed over the scriptures, and now come specially to hand back the decree.” He then called the Tang monk's party near to receive their offices. The Tathagata said: “Holy monk, in your former life you were my second disciple, named Golden Cicada. Because you gave no heed to the preaching and slighted my great teaching, your true spirit was banished and reborn in the Eastern Land. Now you have happily turned back to refuge, held by my upholding grace, and further carried my teaching, fetching the true scriptures—a work of great merit. Raised to the great office and the true fruit: you are the Buddha of Sandalwood Merit.—Sun Wukong: because you wrecked the Heavenly Palace, I pinned you beneath Five Elements Mountain with my deep powers of the law; happily your heaven-sent calamity was filled full, and you returned to the Buddha's teaching; and it delights me that you hid evil and made good shine, and on the road had merit refining demons and quelling fiends, keeping the end with the beginning. Raised to the great office and the true fruit: you are the Buddha Victorious in Strife.—Zhu Wuneng: you were the water god of the Heavenly River, the Marshal Tianpeng; because at the Peach Banquet you grew drunk on wine and teased the fairy maidens, you were banished to the world below to enter a womb, with a body like a beast's. Happily you remembered and loved the human form; you did wickedness in the Cloud-Ladder Cave on the Mountain of the Blessed Mound, then happily turned to the great teaching, entered my Sangha, and guarded the holy monk on the road—yet still your stubborn heart was there, and lust was not extinguished in you. Because your carrying of the loads had merit, I raise your office to the true fruit: you shall be the Cleanser of the Altars.” Bajie cried out: “They all become Buddhas—how is it you make me a Cleanser of the Altars?” The Tathagata said: “Because your mouth is mighty and your body slothful, and your belly is of the widest. In the four great continents under heaven they who look up to my teaching are many, and in all the works of the Buddha you are to cleanse the altars—it is a rank with its enjoyments; how is that not good?—Sha Wujing: you were the Curtain-Raising General. Because at the Peach Banquet you broke the glass cup, you were banished below, and falling into the Flowing Sand River you took life and ate men, heaping up sin. Happily you took refuge in my teaching, held the upholding in sincerity and reverence, guarded the holy monk, and have merit for climbing mountains and leading the horse: raised to the great office and the true fruit, you are the Arhat of the Golden Body.” And he called to the white horse: “You were the son of the Dragon King Guangjin of the Western Ocean; because you disobeyed your father's command you were guilty of unfiliality. Happily you gave your body to refuge, gave it to the law, gave it to my Sangha; day by day it was you who bore the holy monk westward, and you again who bore the true scriptures eastward—you too have merit. Raised to your office and the true fruit: you are the Heavenly Dragon Horse of the Eight Divisions.”
The elder's four knocked their heads each and all and thanked him for the grace, and the horse too gave its thanks. He then ordered the revealers to lead the horse down to the pool of transformation by the back cliff of Vulture Mountain, and push the horse into the pool. In a moment the horse stretched itself, shed hide and hair, changed head and horns; over its whole body golden scales grew, and from its jaws silver whiskers sprouted; wrapped in auspicious vapor, treading blessed cloud on four claws, it flew out of the pool of transformation and coiled about the pillar of the heaven-bearing column within the mountain gate. And the Buddhas all praised the Tathagata's great law.
Sun Pilgrim then said to the Tang monk: “Master, now I am a Buddha, the same as you: surely you will not still wear the gold fillet, nor still recite the Tight-Fillet Spell to squeeze me? Say quickly a Loosening-Fillet Spell, take it off, and beat it to powder—and never let that Bodhisattva come to trick anyone again.” The Tang monk said: “At the time it was only because you were hard to govern that I used that art to master you. Now you are a Buddha, of course it is gone—how could it still be on your head? Feel and see.” Pilgrim raised his hand and felt: truly it was not there.
Then the Buddha of Sandalwood, the Buddha Victorious in Strife, the Cleanser of the Altars, and the Arhat of the Golden Body all made good the true fruit of their stations, and the Heavenly Dragon Horse too returned to the truth. There is a poem to prove it. The poem says:
One body of true thusness turned and fell into the dust; joined with the four forms, it refined itself anew.Of the five elements judged by color and emptiness, all returns to stillness; the hundred fiends' empty names are not to be spoken of.The true fruit of sandalwood returns to the great awakening; the office complete, it escapes the sunken and fallen.The scriptures handed through the world—the light of grace is wide; the five saints dwell high at the gate of not-two.
When the five saints took their seats of fruit, all the Buddhas and patriarchs, bodhisattvas, holy monks, arhats, revealers, monks, lay sisters and lay brothers, the immortals and great gods of every mountain and grotto, the Dings and Jias, the duty officers, the monastery guardians, the local earth gods, and all the masters and immortals who had won the Way, who at the first had all come to hear the preaching, now returned each to his station. See:
On the crown of Vulture Peak the mists of sunset gathered; in the world of perfect bliss the blessed clouds assembled. The golden dragon couched steady; the jade tiger rested at ease. The crow and the hare came and went at their pleasure; the tortoise and the serpent coiled at your bidding. The crimson phoenix and the blue luan were blithe of mood; the dark gibbon and the white deer glad of heart. Marvelous flowers for the eight seasons, immortal fruits for the four times. Tall pines and ancient junipers, gray cypresses and slender bamboos. The five-colored plum, now blossoming, now fruiting; the ten-thousand-year peach, now ripe, now new. A thousand fruits, a thousand flowers vied in beauty; a sky of blessed haze lay heaped in swirls.
The whole assembly pressed their palms and took refuge, and all recited:
“Homage to the Ancient Buddha Dipankara. Homage to the Buddha the King of the Light of the Lapis Lazuli Healer. Homage to the Buddha Sakyamuni. Homage to the Buddhas of past, future, and present. Homage to the Buddha of Pure Joy. Homage to the Buddha Vairocana. Homage to the Buddha King of the Jeweled Banner. Homage to the Reverend Buddha Maitreya. Homage to the Buddha Amitabha. Homage to the Buddha of Immeasurable Life. Homage to the Buddha who Guides Home to the Truth. Homage to the Buddha the Diamond Indestructible. Homage to the Buddha of Jeweled Light. Homage to the Buddha Dragon King of Reverence. Homage to the Buddha of Zealous Goodness. Homage to the Buddha of Jeweled Moonlight. Homage to the Buddha Manifest Without Folly. Homage to the Buddha Paluna. Homage to the Buddha Narayana. Homage to the Buddha of the Flower of Merit. Homage to the Buddha of Accomplished Merit. Homage to the Buddha of the Good Wanderer's Step. Homage to the Buddha of Sandalwood Light. Homage to the Buddha of the Mani Banner. Homage to the Buddha Shining with the Torch of Wisdom. Homage to the Buddha of the Ocean's Virtue and Light. Homage to the Buddha of the Light of Great Mercy. Homage to the Buddha King of the Power of Mercy. Homage to the Buddha Head of Worthiness and Goodness. Homage to the Buddha of Vast Adornment. Homage to the Buddha of Golden Flower Light. Homage to the Buddha of Accomplished Radiance. Homage to the Buddha Victor of Wisdom. Homage to the Buddha of the World's Pure Light. Homage to the Buddha of Sun and Moon Light. Homage to the Buddha of the Pearl Light of Sun and Moon. Homage to the Buddha Victor King of the Banner of Wisdom. Homage to the Buddha of the Wondrous Sound. Homage to the Buddha of the Banner of Everlasting Light. Homage to the Buddha of the Lamp that Beholds the World. Homage to the Buddha Victor King of the Law. Homage to the Buddha of Sumeru's Light. Homage to the Buddha King of the Power of Great Wisdom. Homage to the Buddha of the Golden Sea's Light. Homage to the Buddha of the Light of Great Penetration. Homage to the Buddha of Accomplished Light. Homage to the Buddha of Sandalwood Merit. Homage to the Buddha Victorious in Strife. Homage to the Bodhisattva Guanyin. Homage to the Bodhisattva of Great Might Arrived. Homage to the Bodhisattva Manjusri. Homage to the Bodhisattva Samantabhadra. Homage to the Bodhisattvas of the Pure Assembly of the Sea. Homage to the Buddhas and Bodhisattvas of the Sea-Borne Gathering of the Lotus Pool. Homage to the Bodhisattvas of the Western Heaven of Perfect Bliss. Homage to the great bodhisattvas, the three thousand revealers. Homage to the great bodhisattvas, the five hundred arhats. Homage to the bodhisattvas, the monks and nuns and devout laity. Homage to the boundless, immeasurable bodhisattvas of the law. Homage to the holy bodhisattvas, the great vajra beings. Homage to the bodhisattva Cleanser of the Altars. Homage to the bodhisattva arhat of the Golden Body of the Eight Treasures. Homage to the bodhisattva of the Eight Divisions, the Heavenly Dragon of Vast Might. To all the Buddhas of all worlds such as these:May this merit adorn the Buddha's pure land;above, repay the fourfold grace; below, relieve the three paths' pain.May whoever sees or hears it put forth the bodhi heart,and be born together in the land of perfect bliss, to the end of this one life.All Buddhas of the ten quarters and the three times, all honored bodhisattvas, mahasattvas—great is the prajna-paramita.”
Here the Journey to the West ends.