原文 Original text
繁體 Traditional
Reader's edition
鎮山太保
The Mountain-Warden Liu Boqin
三藏見他來得漸近，跪在路傍，合掌高叫道：「大王救命！大王救命！」那條漢到邊前，放下鋼叉，用手攙起道：「長老休怕。我不是歹人，我是這山中的獵戶，姓劉名伯欽，綽號鎮山太保。我才自來，要尋兩隻山蟲食用。不期遇著你，多有衝撞。」三藏道：「貧僧是大唐駕下欽差，往西天拜佛求經的和尚。適間來到此處，遇著些狼虎蛇蟲，四邊圍繞，不能前進。忽見太保來，眾獸皆走，救了貧僧性命，多謝，多謝。」伯欽道：「我在這裡住人，專倚打些狼虎為生，捉些蛇蟲過活，故此眾獸怕我走了。你既是唐朝來的，與我都是鄉里。此間還是大唐的地界，我也是唐朝的百姓，我和你同食皇王的水土，誠然是一國之人。你休怕，跟我來，到我舍下歇馬，明朝我送你上路。」三藏聞言，滿心歡喜，謝了伯欽，牽馬隨行。三藏见他来得渐近，跪在路傍，合掌高叫道：「大王救命！大王救命！」那条汉到边前，放下钢叉，用手搀起道：「长老休怕。我不是歹人，我是这山中的猎户，姓刘名伯钦，绰号镇山太保。我才自来，要寻两只山虫食用。不期遇著你，多有冲撞。」三藏道：「贫僧是大唐驾下钦差，往西天拜佛求经的和尚。适间来到此处，遇著些狼虎蛇虫，四边围绕，不能前进。忽见太保来，众兽皆走，救了贫僧性命，多谢，多谢。」伯钦道：「我在这里住人，专倚打些狼虎为生，捉些蛇虫过活，故此众兽怕我走了。你既是唐朝来的，与我都是乡里。此间还是大唐的地界，我也是唐朝的百姓，我和你同食皇王的水土，诚然是一国之人。你休怕，跟我来，到我舍下歇马，明朝我送你上路。」三藏闻言，满心欢喜，谢了伯钦，牵马随行。
逐句解 Line by line
三藏見他來得漸近，跪在路傍，合掌高叫道：「大王救命！大王救命！」那條漢到邊前，放下鋼叉，用手攙起道：「長老休怕。我不是歹人，我是這山中的獵戶，姓劉名伯欽，綽號鎮山太保。我才自來，要尋兩隻山蟲食用。不期遇著你，多有衝撞。」三藏道：「貧僧是大唐駕下欽差，往西天拜佛求經的和尚。適間來到此處，遇著些狼虎蛇蟲，四邊圍繞，不能前進。忽見太保來，眾獸皆走，救了貧僧性命，多謝，多謝。」
三藏见他来得渐近，跪在路傍，合掌高叫道：「大王救命！大王救命！」那条汉到边前，放下钢叉，用手搀起道：「长老休怕。我不是歹人，我是这山中的猎户，姓刘名伯钦，绰号镇山太保。我才自来，要寻两只山虫食用。不期遇著你，多有冲撞。」三藏道：「贫僧是大唐驾下钦差，往西天拜佛求经的和尚。适间来到此处，遇著些狼虎蛇虫，四边围绕，不能前进。忽见太保来，众兽皆走，救了贫僧性命，多谢，多谢。」
Seeing him come gradually nearer, Sanzang knelt by the roadside, pressed his palms together, and cried aloud: “Great King, spare my life! Great King, spare my life!” The fellow came up before him, set down his trident, raised him with his hand, and said: “Have no fear, elder. I am no evildoer; I am a hunter of these mountains. My surname is Liu, my name Boqin, and my style is Guardian of the Mountain. I have just come out looking for a couple of mountain beasts to eat; I did not expect to meet you, and I have given you a great fright.” Sanzang said: “This poor monk is a priest sent by imperial commission under the Tang court, on his way to the Western Heaven to worship the Buddha and seek the scriptures. Coming just now to this place, I met with wolves and tigers, snakes and vermin, that hemmed me in on all four sides so that I could go no farther. Then all at once the Guardian appeared, and every beast fled and my poor life was saved. My thanks, my thanks.”
大王 (dà wáng), “Great King,” is how one addresses a bandit-chief or a mountain demon; Sanzang, taking the armed stranger for such, begs for his life, and Boqin's first act is to correct the mistake. 鎮山太保 (Zhèn-shān Tài-bǎo), “Guardian of the Mountain,” is a hunter's honorific; 太保 was in origin a high court title, here worn by a countryman. 欽差 marks Sanzang as one travelling under imperial warrant.
伯欽道：「我在這裡住人，專倚打些狼虎為生，捉些蛇蟲過活，故此眾獸怕我走了。你既是唐朝來的，與我都是鄉里。此間還是大唐的地界，我也是唐朝的百姓，我和你同食皇王的水土，誠然是一國之人。你休怕，跟我來，到我舍下歇馬，明朝我送你上路。」三藏聞言，滿心歡喜，謝了伯欽，牽馬隨行。
伯钦道：「我在这里住人，专倚打些狼虎为生，捉些蛇虫过活，故此众兽怕我走了。你既是唐朝来的，与我都是乡里。此间还是大唐的地界，我也是唐朝的百姓，我和你同食皇王的水土，诚然是一国之人。你休怕，跟我来，到我舍下歇马，明朝我送你上路。」三藏闻言，满心欢喜，谢了伯钦，牵马随行。
Boqin said: “I make my living here among men, relying wholly on striking down wolves and tigers, and catching snakes and vermin to keep myself — that is why the beasts feared me and fled. Since you have come from the land of Tang, we are countrymen. This is still within the borders of Great Tang, and I too am a subject of the Tang court; you and I drink the same waters and eat of the same soil of our sovereign — truly we are men of one country. Have no fear; come with me, and lodge your horse at my cottage, and tomorrow I will see you on your way.” Hearing this, Sanzang was filled with joy; he thanked Boqin, and, leading his horse, went along with him.
同食皇王的水土, “we eat of the same soil of our sovereign,” sounds the note of shared homeland: it is because Boqin recognizes the pilgrim as a fellow subject of Tang that his manner turns at once from hunter to host. 明朝 here means “tomorrow,” with 朝 read zhāo.
總評 Commentary
The comic misunderstanding — Sanzang, seeing an armed man, cries “Great King, spare me!” as though to a bandit or a demon — is quickly set right, and the correction introduces one of the chapter's central human figures. Liu Boqin, the mountain-hunter, is drawn with a bluff warmth: he raises the frightened monk, names himself, apologizes for the scare, and, on learning that Sanzang comes from Tang, claims him at once as a countryman, invoking the shared soil and sovereign that bind them. The passage marks a decisive change of register. Where the first half of the chapter was all supernatural terror — tiger-fiends, cannibal feasts, a fainting monk delivered only by a star-god — the second half turns to the ordinary human world of hospitality and homecoming, and the pilgrim, so lately given up for dead, is taken in and set once more on his way.