第四十回 · 議散復合 Talk of Parting, Then Resolve — Journey to the West

原文 Original text 繁體 Traditional Reader's edition

議散復合 Talk of Parting, Then Resolve

行xíng者zhě道dào：「兄xiōng弟dì們men，我wǒ等děng自zì此cǐ就jiù該gāi散sàn了le。」八bā戒jiè道dào：「正zhèng是shì，趁chèn早zǎo散sàn了le，各gè尋xún頭tóu路lù，多duō少shǎo是shì好hǎo。那nà西xī天tiān路lù無wú窮qióng無wú盡jìn，幾jǐ時shí能néng到dào得dé？」沙shā僧sēng聞wén言yán，打dǎ了le一yí個gè失shī驚jīng，渾hún身shēn麻má木mù道dào：「師shī兄xiōng，你nǐ都dōu說shuō的de是shì那nǎ裡lǐ話huà？我wǒ等děng因yīn為wèi前qián生shēng有yǒu罪zuì，感gǎn蒙méng觀guān世shì音yīn菩pú薩sà勸quàn化huà，與yǔ我wǒ們men摩mó頂dǐng受shòu戒jiè，改gǎi換huàn法fǎ名míng，皈guī依yī佛fó果guǒ，情qíng願yuàn保bǎo護hù唐táng僧sēng上shàng西xī方fāng拜bài佛fó求qiú經jīng，將jiāng功gōng折zhé罪zuì。今jīn日rì到dào此cǐ，一yí旦dàn俱jù休xiū，說shuō出chū這zhè等děng各gè尋xún頭tóu路lù的de話huà來lái，可kě不bù違wéi了le菩pú薩sà的de善shàn果guǒ，壞huài了le自zì己jǐ的de德dé行xíng，惹rě人rén恥chǐ笑xiào，說shuō我wǒ們men有yǒu始shǐ無wú終zhōng也yě？」行xíng者zhě道dào：「兄xiōng弟dì，你nǐ說shuō的de也yě是shì，奈nài何hé師shī父fù不bù聽tīng人rén說shuō。我wǒ老lǎo孫sūn火huǒ眼yǎn金jīn睛jīng，認rèn得dé好hǎo歹dǎi。才cái然rán這zhè風fēng，是shì那nà樹shù上shàng吊diào的de孩hái兒ér弄nòng的de。行xíng者zhě道dào：「兄xiōng弟dì们men，我wǒ等děng自zì此cǐ就jiù该gāi散sàn了le。」八bā戒jiè道dào：「正zhèng是shì，趁chèn早zǎo散sàn了le，各gè寻xún头tóu路lù，多duō少shǎo是shì好hǎo。那nà西xī天tiān路lù无wú穷qióng无wú尽jìn，几jǐ时shí能néng到dào得dé？」沙shā僧sēng闻wén言yán，打dǎ了le一yí个gè失shī惊jīng，浑hún身shēn麻má木mù道dào：「师shī兄xiōng，你nǐ都dōu说shuō的de是shì那nǎ里lǐ话huà？我wǒ等děng因yīn为wèi前qián生shēng有yǒu罪zuì，感gǎn蒙méng观guān世shì音yīn菩pú萨sà劝quàn化huà，与yǔ我wǒ们men摩mó顶dǐng受shòu戒jiè，改gǎi换huàn法fǎ名míng，皈guī依yī佛fó果guǒ，情qíng愿yuàn保bǎo护hù唐táng僧sēng上shàng西xī方fāng拜bài佛fó求qiú经jīng，将jiāng功gōng折zhé罪zuì。今jīn日rì到dào此cǐ，一yí旦dàn俱jù休xiū，说shuō出chū这zhè等děng各gè寻xún头tóu路lù的de话huà来lái，可kě不bù违wéi了le菩pú萨sà的de善shàn果guǒ，坏huài了le自zì己jǐ的de德dé行xíng，惹rě人rén耻chǐ笑xiào，说shuō我wǒ们men有yǒu始shǐ无wú终zhōng也yě？」行xíng者zhě道dào：「兄xiōng弟dì，你nǐ说shuō的de也yě是shì，奈nài何hé师shī父fù不bù听tīng人rén说shuō。我wǒ老lǎo孙sūn火huǒ眼yǎn金jīn睛jīng，认rèn得dé好hǎo歹dǎi。才cái然rán这zhè风fēng，是shì那nà树shù上shàng吊diào的de孩hái儿ér弄nòng的de。

逐句解 Line by line

行xíng者zhě道dào：「兄xiōng弟dì們men，我wǒ等děng自zì此cǐ就jiù該gāi散sàn了le。」行xíng者zhě道dào：「兄xiōng弟dì们men，我wǒ等děng自zì此cǐ就jiù该gāi散sàn了le。」

Pilgrim said: "Brothers, from here we ought to break up and go our ways."

就該散了: 散 = sàn ("disperse"); aspect 了 = le.

八bā戒jiè道dào：「正zhèng是shì，趁chèn早zǎo散sàn了le，各gè尋xún頭tóu路lù，多duō少shǎo是shì好hǎo。八bā戒jiè道dào：「正zhèng是shì，趁chèn早zǎo散sàn了le，各gè寻xún头tóu路lù，多duō少shǎo是shì好hǎo。

Eight Rules said: "Just so — let's break up early, each seek his own road, and the sooner the better.

趁早散了: 散 = sàn. 多少是好: 少 = shǎo.

那nà西xī天tiān路lù無wú窮qióng無wú盡jìn，幾jǐ時shí能néng到dào得dé？」那nà西xī天tiān路lù无wú穷qióng无wú尽jìn，几jǐ时shí能néng到dào得dé？」

That road to the Western Heaven is without end or limit — when could we ever get there?"

那西天路: deictic 那 = nà. 無窮無盡: 盡 = jìn (GLOBAL). 能到得: 得 = dé.

沙shā僧sēng聞wén言yán，打dǎ了le一yí個gè失shī驚jīng，渾hún身shēn麻má木mù道dào：「師shī兄xiōng，你nǐ都dōu說shuō的de是shì那nǎ裡lǐ話huà？沙shā僧sēng闻wén言yán，打dǎ了le一yí个gè失shī惊jīng，浑hún身shēn麻má木mù道dào：「师shī兄xiōng，你nǐ都dōu说shuō的de是shì那nǎ里lǐ话huà？

Sha Monk, hearing this, gave a start of alarm, his whole body gone numb, and said: "Elder Brother, what sort of talk is all this from you?

打了一個失驚: 一 sandhi → yí before 個 (4th tone); aspect 了 = le. 你都說的是那裡話: 都 = dōu; rhetorical 那裡 = nǎ lǐ ("what kind of").

我wǒ等děng因yīn為wèi前qián生shēng有yǒu罪zuì，感gǎn蒙méng觀guān世shì音yīn菩pú薩sà勸quàn化huà，與yǔ我wǒ們men摩mó頂dǐng受shòu戒jiè，改gǎi換huàn法fǎ名míng，皈guī依yī佛fó果guǒ，情qíng願yuàn保bǎo護hù唐táng僧sēng上shàng西xī方fāng拜bài佛fó求qiú經jīng，將jiāng功gōng折zhé罪zuì。我wǒ等děng因yīn为wèi前qián生shēng有yǒu罪zuì，感gǎn蒙méng观guān世shì音yīn菩pú萨sà劝quàn化huà，与yǔ我wǒ们men摩mó顶dǐng受shòu戒jiè，改gǎi换huàn法fǎ名míng，皈guī依yī佛fó果guǒ，情qíng愿yuàn保bǎo护hù唐táng僧sēng上shàng西xī方fāng拜bài佛fó求qiú经jīng，将jiāng功gōng折zhé罪zuì。

Because we sinned in a former life, we were moved by the Bodhisattva Guanyin's exhortation, who laid her hand on our crowns and gave us the commandments, changed our dharma-names, and brought us into the fruit of Buddhahood — and we vowed of our own will to protect the Tang Monk up to the Western Paradise, to worship the Buddha and fetch the scriptures, and so redeem our sins by merit.

Both 為 differ: 因為為 = wèi ("because"); no second 為 here. 觀世音: 觀 = guān. 將功折罪: disposal 將 = jiāng.

今jīn日rì到dào此cǐ，一yí旦dàn俱jù休xiū，說shuō出chū這zhè等děng各gè尋xún頭tóu路lù的de話huà來lái，可kě不bù違wéi了le菩pú薩sà的de善shàn果guǒ，壞huài了le自zì己jǐ的de德dé行xíng，惹rě人rén恥chǐ笑xiào，說shuō我wǒ們men有yǒu始shǐ無wú終zhōng也yě？」今jīn日rì到dào此cǐ，一yí旦dàn俱jù休xiū，说shuō出chū这zhè等děng各gè寻xún头tóu路lù的de话huà来lái，可kě不bù违wéi了le菩pú萨sà的de善shàn果guǒ，坏huài了le自zì己jǐ的de德dé行xíng，惹rě人rén耻chǐ笑xiào，说shuō我wǒ们men有yǒu始shǐ无wú终zhōng也yě？」

And now, come to this, all at once to give it up — to talk this way of each seeking his own road — would it not betray the Bodhisattva's good grace, ruin our own virtue and works, and draw people's ridicule, saying we began but did not finish?"

一旦俱休: 一 sandhi → yí before 旦 (4th tone). 違了: aspect 了 = le. 德行: 行 = xíng. mechanical sandhi leaves 不 as bù before 違 (2nd tone).

行xíng者zhě道dào：「兄xiōng弟dì，你nǐ說shuō的de也yě是shì，奈nài何hé師shī父fù不bù聽tīng人rén說shuō。行xíng者zhě道dào：「兄xiōng弟dì，你nǐ说shuō的de也yě是shì，奈nài何hé师shī父fù不bù听tīng人rén说shuō。

Pilgrim said: "Brother, what you say is right too — but what's to be done, when the Master won't listen to a word one says?

你說的也是: subordinating 的 = de. mechanical sandhi leaves 不 as bù before 聽 (1st tone).

我wǒ老lǎo孫sūn火huǒ眼yǎn金jīn睛jīng，認rèn得dé好hǎo歹dǎi。我wǒ老lǎo孙sūn火huǒ眼yǎn金jīn睛jīng，认rèn得dé好hǎo歹dǎi。

Old Sun, with these fiery eyes and golden pupils, knows good from ill.

認得好歹: 得 = dé. 火眼金睛: Wukong's demon-piercing sight, the faculty at the heart of the whole arc.

才cái然rán這zhè風fēng，是shì那nà樹shù上shàng吊diào的de孩hái兒ér弄nòng的de。才cái然rán这zhè风fēng，是shì那nà树shù上shàng吊diào的de孩hái儿ér弄nòng的de。

Just now this wind was the doing of that child hung in the tree.

那樹上吊的孩兒: deictic 那 = nà; standalone 兒 (孩兒) = ér.

總評 Commentary

The party's dissolution is proposed, of all people, by Wukong — and the moment is more serious than the comedy around it suggests. Discouraged by the Master's repeated refusals to heed him, Wukong's 就該散了 ("we ought to break up") is the voice of the disciple whose competence has been punished rather than trusted; and Bajie, ever ready to quit a hard road, seconds it at once. The pilgrimage, at this low point, is one assent away from ending.

It is Sha Monk who holds it together, and the passage gives him one of his rare set-speeches. His argument is not tactical but covenantal: they were redeemed from sin by Guanyin's grace, given new names and the commandments, and bound by their own vow to see the Master to the Western Heaven — to break up now would be to betray that grace, forfeit their own hard-won virtue, and stand convicted of beginning what they could not finish (有始無終). The speech recalls the disciples to the terms of their salvation, and it works: Wukong's reply concedes the point ("what you say is right too") and turns at once from despair to diagnosis, naming the windstorm's true author — the child in the tree — and beginning the account that will set the search in motion. Sha Monk, so often the quiet third, is here the keel that keeps the enterprise upright.