望見仙觀 A Daoist Abbey in View
卻說唐僧四眾在山遊玩,忽擡頭,見那松篁一簇,樓閣數層。唐僧道:「悟空,你看那裡是甚麼去處?」行者看了道:「那所在不是觀宇,定是寺院。我們走動些,到那廂方知端的。」不一時,來於門首觀看,見那:却说唐僧四众在山游玩,忽擡头,见那松篁一簇,楼阁数层。唐僧道:「悟空,你看那里是甚么去处?」行者看了道:「那所在不是观宇,定是寺院。我们走动些,到那厢方知端的。」不一时,来于门首观看,见那:
逐句解 Line by line
Now the Tang Monk and his three disciples were roaming the mountain when of a sudden, raising their heads, they saw a cluster of pine and bamboo, and towers rising storey on storey.
四眾 (sì zhòng) = the master and three disciples; 那 (nà); 松篁 (sōng huáng) = pines and bamboo; 一簇 (yí cù) = a clump; 樓閣數層 (lóugé shù céng) = many-storeyed pavilions.
The Tang Monk said, “Wukong, look — what place is that yonder?”
那裡 (nàli) = that place there (demonstrative, pointing at the visible structure); 甚麼 (shénme), 甚 (shén) ‘what’; 去處 (qùchù) = place, spot.
Pilgrim looked and said, “That place — if it is no Daoist abbey, then surely a Buddhist cloister.
行 (xíng); 了 (le); 那所在 (nà suǒzài) = that place; 觀宇 (guànyǔ) = a Daoist temple, 觀 (guàn); 寺院 (sìyuàn) = a Buddhist monastery.
Let us step along; once there, we shall know the truth of it.”
那廂 (nà xiāng) = over there; 端的 (duānde) = the truth, the real state of things.
In no long while they came before the gate to look, and saw:
不一時 (bù yì shí) = before long; 門首觀看 (mén shǒu guān kàn), verb 觀 (guān); 見那 (jiàn nà) — the cue leading into the descriptive verse.
The pine-slope, cool and still; the bamboo path, pure and secluded.
冷淡 (lěngdàn) = quiet, muted; 清幽 (qīngyōu) = tranquil and deep.
White cranes came and went, escorting the drifting clouds; up and down, gibbons now and again presented fruit.
往來 (wǎnglái) = to and fro; 獻果 (xiàn guǒ) = to offer up fruit — the resident auspicious creatures.
Before that gate the pool lay broad, the tree-shadows long; the stones were split, the moss-flowers breaking through.
那 (nà) ‘that gate’; 樹影長 (shù yǐng cháng), 長 (cháng) ‘long’; 苔花破 (tái huā pò) = moss-blossom pushing through cracked stone.
The halls stood ranged in rank on rank, the Purple Pole soaring high; the terraces, dim and remote, where cinnabar cloud came drifting down.
紫極 (zǐ jí) = the Purple Culmen, the Pole-Star palace; 縹緲 (piāomiǎo) = faint, ethereal; 丹霞 (dān xiá) = rose-cinnabar cloud.
Truly a blessed ground, a numinous domain — a cloud-grotto of Penglai.
福地靈區 (fú dì líng qū) = a blessed and holy region; 蓬萊 (Pénglái) = Penglai, the immortals’ isle.
In the pure void, the affairs of men grow few; in the stillness, the heart of the Way is born.
清虛 (qīng xū) = pure emptiness; 人事少 (rén shì shǎo), 少 (shǎo) ‘few’; 道心 (dào xīn) = the mind attuned to the Dao.
The blue bird ever bore the Queen Mother’s letters; the purple simurgh often carried Lord Lao’s scriptures.
青鳥 (qīng niǎo) = the blue bird, messenger of 西王母 (Queen Mother of the West); 紫鸞 (zǐ luán) = purple simurgh; 老君 (Lǎojūn) = Lord Lao (Laozi).
Beyond all seeing was that lofty air of the Way and its Power — a boundless, silent dwelling of the immortals indeed.
看不盡 (kàn bú jìn) = more than the eye can take in; 不 (bú) (fourth-tone sandhi before 盡 (jìn)); 那 (nà); 道德 (dào dé) = the Way and its Power; 漠漠 (mòmò) = vast and still.
Still roaming the mountain, the pilgrims sight the temple; Pilgrim’s guess — ‘abbey or cloister’ — keeps the Daoist-Buddhist frame alive as they approach. The descriptive verse then renders 五莊觀 as a paradisal Daoist estate rather than a mere waystation.
The imagery is pointedly Daoist and of the highest rank: the 紫極 (Purple Pole), the isle of 蓬萊, the 青鳥 of the Queen Mother of the West, the 紫鸞 bearing 老君’s scriptures, the pervading 道德之風 (air of the Way and its Power). The set-piece marks the abbey as a seat of supreme Daoist sanctity — fitting for the Patriarch of the Earthly Immortals whose house it is.
Points of reading: 樹影長 = cháng (‘long’, not the elder-sense zhǎng), 人事少 = shǎo, and the flagged 不盡 → bú before the GLOBAL-raised 盡 (jìn).