無依無倚 Nowhere Left to Turn
卻說孫大聖惱惱悶悶，起在空中，欲待回花果山水簾洞，恐本洞小妖見笑，笑我出乎爾反乎爾，不是個大丈夫之器；欲待要投奔天宮，又恐天宮內不容久住；欲待要投海島，卻又羞見那三島諸仙；欲待要奔龍宮，又不伏氣求告龍王。真個是無依無倚。苦自忖量道：「罷罷罷，我還去見我師父，還是正果。」却说孙大圣恼恼闷闷，起在空中，欲待回花果山水帘洞，恐本洞小妖见笑，笑我出乎尔反乎尔，不是个大丈夫之器；欲待要投奔天宫，又恐天宫内不容久住；欲待要投海岛，却又羞见那三岛诸仙；欲待要奔龙宫，又不伏气求告龙王。真个是无依无倚。苦自忖量道：「罢罢罢，我还去见我师父，还是正果。」
逐句解 Line by line
Now the Great Sage, vexed and sunk in gloom, rose into the air. He thought to go back to the Water-Curtain Cave on the Mountain of Flowers and Fruit, but feared the little fiends of his own cave would laugh at him — laugh that what had gone out of him had come back upon him, and that he was no vessel of a great man. He thought to make for the Palace of Heaven, but feared that within it he would not be suffered to stay long. He thought to make for the ocean isles, but was ashamed to face the immortals of the Three Islands. He thought to make for the Dragon Palace, but could not bring himself to go begging a favour of the Dragon King.
One sentence in the source, split by splitverse only at its internal ；. The four 欲待 clauses are strictly parallel members of a single construction with no escalation marker, so they are rejoined as one segment. 奔 ×2: 投奔 and 奔龍宮 both take the 直往 sense — to head straight for a destination — and are read bèn, 廣韻 甫悶切, against pypinyin, which supplies bèn_ only for the lexicalized 投奔 and bēn for the bare verb. 那三島 is deictic 那, so nà. 出乎爾反乎爾 turns a Confucian tag against its speaker: 孟子·梁惠王下 has 曾子 warn 出乎爾者，反乎爾者也 — what proceeds from you returns to you.
Truly he had neither prop nor stay.
A complete independent predication of seven graphs, kept as its own segment rather than folded into the catalogue it closes. 無依無倚 is a bound four-graph formula, both halves negated in parallel.
Bitterly he reckoned with himself: “Enough, enough, enough. I shall go back and see my master after all; that is still the true fruit.”
忖量 is the deliberative binome, so 量 reads liáng with 商量 and 思量; the same graph reads liàng in 無量 four segments later in this batch, and the two sit close enough to be worth marking. 罷 ×3 is the verb ‘have done’, bà, not the sentence-final particle ba — the triplet is an exclamation of surrender, not a command. 還 ×2 is hái in both, first ‘after all’ and then ‘still’.
The chapter opens by closing every door at once. Four clauses in a single sentence run through the whole geography of Wukong's earlier career — the home mountain, the Palace of Heaven, the ocean isles, the Dragon Palace — and each is barred, not by any power that could stop him, but by shame. He had taken all four by force in the opening chapters; he cannot enter one of them now. The rhetorical figure does the argument's work: anaphora that enumerates in order to exclude.
The Mencian tag he throws at himself is the sharpest touch. 出乎爾反乎爾 comes from 曾子 in 孟子·梁惠王下, where it warns a ruler that the treatment he metes out will return to him. Wukong is not quoting scripture at an opponent but at his own conduct, and he quotes a Confucian classic while contemplating a Buddhist pilgrimage — a small sign of how thoroughly the novel's monkey has absorbed the registers of every tradition he has passed through.
The resolution, when it comes, is not repentance but calculation. 罷罷罷 concedes the argument, and 還是正果 states the reason: the pilgrimage is where the true fruit lies, so the pilgrimage is where he must be. Readers may hear something warmer in it — the text does not say so, and the next block will show how little the calculation avails him.