老孫便是 Old Sun Is The Man
他見無人對答，又叫一聲：「那個是齊天大聖？」行者按一按金箍，理一理鐵棒道：「老孫便是。」那怪道：「你家居何處？身出何方？怎生得到祭賽國，與那國王守塔，卻大膽獲我頭目，又敢行兇，上吾寶山索戰？」行者罵道：「你這賊怪，原來不識你孫爺爺哩。他见无人对答，又叫一声：「那个是齐天大圣？」行者按一按金箍，理一理铁棒道：「老孙便是。」那怪道：「你家居何处？身出何方？怎生得到祭赛国，与那国王守塔，却大胆获我头目，又敢行凶，上吾宝山索战？」行者骂道：「你这贼怪，原来不识你孙爷爷哩。
逐句解 Line by line
Seeing that no one answered, he called out once more, "Which of you is the Great Sage Equal to Heaven?"
那 here is nǎ, the interrogative — which of you is the Great Sage? — and it is the first interrogative 那 in the chapter. pypinyin supplies the deictic nà at interrogative sites without exception, so every one of the chapter's eighty must be read against its context rather than trusted. 一聲 takes 一 at yì before the level 聲 shēng.
Pilgrim gave his gold fillet a press and his iron cudgel a run of the hand, and said, "Old Sun is the man."
按一按 and 理一理 are both of the reduplicated pattern V一V, which gives the action a light and brief quality: a press at the fillet, a run of the hand along the cudgel. The 一 in each takes mechanical sandhi on the verb that follows — yí before the falling 按 àn, yì before the dipping 理 lǐ. No graph in this segment stands in any guard roster.
Said the fiend, "Where is your house and home? From what quarter does your person come?
The attribution and its unclosed quotation are folded forward into the questions they open: the opener runs to eight graphs and the threshold for such a fold is nine, the same measure applied to 駙馬笑道：「太岳放心。 earlier in the chapter. 那 is deictic here, nà, two segments after the interrogative nǎ, which is how close together the two readings can sit. 處 at 何處 is chù, a place.
How did you come to reach the kingdom of Jisai, and to guard a pagoda for that king, and then make so bold as to seize my officers, and dare besides to do violence, and come up to my precious mountain demanding a fight?"
怎生得到 takes 得 at dé, the full verb: there is no verb before it for a linking 得 to attach to, and what is reached is the kingdom itself. 那 at 那國王 is deictic. 行 at 行兇 is xíng. The speech uses 我 and 吾 two clauses apart, the plain pronoun beside the literary one, which is ordinary enough in this register but worth noticing in a fiend's mouth.
Pilgrim cursed him, saying, "You thieving fiend! So you do not know your Grandfather Sun.
哩 stands at li by the corpus-wide ruling, where pypinyin gives a level-tone lī. 爺爺 is set by the registered kinship reading, with a neutral second syllable — the same form Pilgrim used of himself in the message he sent down to the Dragon King. The segment is prose standing immediately before the recitation's own tag, and by the rule that a showcase is the tag unit plus its verse and nothing else, it belongs here rather than to what follows.
The exchange is a formal one and both sides know the form. The challenger calls; nobody answers; he calls again, and more precisely; the answer comes back in four graphs — 老孫便是, Old Sun is the man. It is preceded by two small stage gestures, a press at the gold fillet and a run of the hand along the cudgel, and those gestures are the whole of Pilgrim's reply until he opens his mouth.
Then the interrogation, which runs to a fixed set of items: where do you live, where are you from, and what business had you meddling in mine. The fiend's version puts the grievance last and at length — guarding a pagoda for a foreign king, seizing his officers, doing violence, coming up his own mountain to demand a fight. Four charges, each one clause, laid out in the order they happened.
Pilgrim's answer opens with an insult and a claim about names: you do not know who your Grandfather Sun is. What follows it is his own life, set out in eighteen lines of verse — and the middle of that recitation, not its close, is where he retells the chapter before this one from his own side.