又逐行者 Dismissed Again
唐僧道：「有甚話說？出家人耳聽善言，不墮地獄。我這般勸化你，你怎麼只是行兇？把平人打死一個，又打死一個，此是何說？」行者道：「他是妖精。」唐僧道：「這個猴子胡說，就有這許多妖怪？你是個無心向善之輩，有意作惡之人，你去罷。」唐僧道：「有甚话说？出家人耳听善言，不堕地狱。我这般劝化你，你怎么只是行凶？把平人打死一个，又打死一个，此是何说？」行者道：「他是妖精。」唐僧道：「这个猴子胡说，就有这许多妖怪？你是个无心向善之辈，有意作恶之人，你去罢。」
逐句解 Line by line
The Tang Monk said, "What have you to say?
有甚話說 (yǒu shén huà shuō) "what have you to say," 甚 (shén). The same curt opening as the first spell-scene — the elder, hardened, gives Wukong only the barest hearing.
"A monk whose ear heeds good words will not fall into hell.
耳聽善言，不墮地獄 "the ear that heeds good counsel will not sink into hell" — a proverb of pious admonition. 墮 (duò) "to fall, sink [into]." The elder frames his rebuke as spiritual instruction, all the more damning for its confidence.
"Here I am, urging and reforming you — how is it you do nothing but violence?
勸化 (quàn huà) "to exhort and convert." 行兇 (xíng xiōng) "to commit violence," 行 (xíng). The reproach is sincere and wholly misplaced: the elder believes he is reforming a killer, when he is punishing a protector.
"You struck one innocent dead, and now another — what account can you give of that?"
平人 (píng rén) "an ordinary, innocent person." 此是何說 (cǐ shì hé shuō) "what is [your] explanation for this?" The two "corpses" — both illusions, both taken by the elder for murder — are marshalled as the unanswerable charge.
Said Pilgrim, "She is a fiend."
Wukong's whole defence, reduced now to four blunt words: 他是妖精, "she is a fiend." Having pleaded and reasoned at length before, he offers only the bare truth — which is exactly what the elder will not accept.
The Tang Monk said, "This monkey talks nonsense — could there be so very many demons?
這個猴子胡說 (zhè ge hóu zi hú shuō) "this monkey talks rubbish," 子 (zi). 這許多妖怪 (zhè xǔ duō yāo guài) "so many monsters." The elder's incredulity — surely not two fiends in a row — is the very reasoning the demon's repeated disguises are designed to exploit.
"You are one with no heart set on goodness, a man bent on doing evil. Off with you."
無心向善之輩 (wú xīn xiàng shàn zhī bèi) "a sort with no inclination to good"; 有意作惡之人 (yǒu yì zuò è zhī rén) "a man of deliberate malice." The elder pronounces on Wukong's very nature — not merely his act — and dismisses him a second time, the judgement crueller than the first.
The second dismissal is the first intensified. Where before the elder rebuked an act, here he condemns a nature — 無心向善之輩，有意作惡之人, "one with no heart for good, a man bent on evil." The compassion that pardoned Wukong so readily in the last movement has curdled, under Bajie's influence and the shock of a second "killing," into a settled contempt.
Wukong's defence has correspondingly contracted. Having pleaded and reasoned at length before, he now offers only four blunt words — 他是妖精, "she is a fiend" — the bare truth, stripped of persuasion. It is as if he has learned that eloquence avails nothing against a mind made up, and will simply state the fact. The elder hears even this as "nonsense."
The exchange lays bare the trap the demon has built. Tripitaka's incredulity — "could there be so very many demons?" — is precisely the assumption her serial disguises exploit: each fresh, ordinary-seeming figure makes the last one's exposure seem the more absurd. The more Wukong is right, the more he appears to be a compulsive killer, and the deeper the elder's error sets.