Canonical Classics ← Contents
第七回
八bā卦guà爐lú中zhōng逃táo大dà聖shèng
五wǔ行xíng山shān下xià定dìng心xīn猿yuán

Eight Trigrams Furnace, Where the Great Sage Escapes · Five Elements Mountain, Where the Heart Monkey Is Calmed

第七回
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勸世詞
富fù貴guì功gōng名míng，前qián緣yuán分fēn定dìng，為wèi人rén切qiè莫mò欺qī心xīn。富fù贵guì功gōng名míng，前qián缘yuán分fēn定dìng，为wèi人rén切qiè莫mò欺qī心xīn。
正zhèng大dà光guāng明míng，忠zhōng良liáng善shàn果guǒ彌mí深shēn。正zhèng大dà光guāng明míng，忠zhōng良liáng善shàn果guǒ弥mí深shēn。
些xiē些xiē狂kuáng妄wàng天tiān加jiā譴qiǎn，眼yǎn前qián不bù遇yù待dài時shí臨lín。些xiē些xiē狂kuáng妄wàng天tiān加jiā谴qiǎn，眼yǎn前qián不bù遇yù待dài时shí临lín。
問wèn東dōng君jūn，因yīn甚shén如rú今jīn禍huò害hài相xiāng侵qīn？问wèn东dōng君jūn，因yīn甚shén如rú今jīn祸huò害hài相xiāng侵qīn？
只zhǐ為wèi心xīn高gāo圖tú罔wǎng極jí，不bù分fēn上shàng下xià亂luàn規guī箴zhēn。只zhǐ为wèi心xīn高gāo图tú罔wǎng极jí，不bù分fēn上shàng下xià乱luàn规guī箴zhēn。
老君獻計

話huà表biǎo齊qí天tiān大dà聖shèng被bèi眾zhòng天tiān兵bīng押yā去qù斬zhǎn妖yāo臺tái下xià，綁bǎng在zài降xiáng妖yāo柱zhù上shàng，刀dāo砍kǎn斧fǔ剁duò，槍qiāng刺cì劍jiàn刳kū，莫mò想xiǎng傷shāng及jí其qí身shēn。南nán斗dòu星xīng奮fèn令lìng火huǒ部bù眾zhòng神shén放fàng火huǒ煨wēi燒shāo，亦yì不bù能néng燒shāo著zháo。又yòu著zhuó雷léi部bù眾zhòng神shén以yǐ雷léi屑xiè釘dīng打dǎ，越yuè發fā不bù能néng傷shāng損sǔn一yì毫háo。那nà大dà力lì鬼guǐ王wáng與yǔ眾zhòng啟qǐ奏zòu道dào：「萬wàn歲suì，這zhè大dà聖shèng不bù知zhī是shì何hé處chù學xué得dé這zhè護hù身shēn之zhī法fǎ，臣chén等děng用yòng刀dāo砍kǎn斧fǔ剁duò，雷léi打dǎ火huǒ燒shāo，一yì毫háo不bù能néng傷shāng損sǔn，卻què如rú之zhī何hé？」玉yù帝dì聞wén言yán道dào：「這zhè廝sī這zhè等děng這zhè等děng，如rú何hé處chǔ治zhì？」太tài上shàng老lǎo君jūn即jí奏zòu道dào：「那nà猴hóu吃chī了le蟠pán桃táo，飲yǐn了le御yù酒jiǔ，又yòu盜dào了le仙xiān丹dān。我wǒ那nà五wǔ壺hú丹dān，有yǒu生shēng有yǒu熟shú，被bèi他tā都dōu吃chī在zài肚dù裡lǐ。運yùn用yòng三sān昧mèi火huǒ，鍛duàn成chéng一yì塊kuài，所suǒ以yǐ渾hún做zuò金jīn鋼gāng之zhī軀qū，急jí不bù能néng傷shāng。不bù若ruò與yǔ老lǎo道dào領lǐng去qù，放fàng在zài八bā卦guà爐lú中zhōng，以yǐ文wén武wǔ火huǒ鍛duàn煉liàn，煉liàn出chū我wǒ的de丹dān來lái，他tā身shēn自zì為wéi灰huī燼jìn矣yǐ。」玉yù帝dì聞wén言yán，即jí教jiào六liù丁dīng、六liù甲jiǎ將jiāng他tā解jiě下xià，付fù與yǔ老lǎo君jūn。老lǎo君jūn領lǐng旨zhǐ去qù訖qì。一yí壁bì廂xiāng宣xuān二èr郎láng顯xiǎn聖shèng，賞shǎng賜cì金jīn花huā百bǎi朵duǒ、御yù酒jiǔ百bǎi瓶píng、還huán丹dān百bǎi粒lì、異yì寶bǎo明míng珠zhū、錦jǐn繡xiù等děng件jiàn，教jiào與yǔ義yì兄xiōng弟dì分fēn享xiǎng。真zhēn君jūn謝xiè恩ēn，回huí灌guàn江jiāng口kǒu不bù題tí。话huà表biǎo齐qí天tiān大dà圣shèng被bèi众zhòng天tiān兵bīng押yā去qù斩zhǎn妖yāo台tái下xià，绑bǎng在zài降xiáng妖yāo柱zhù上shàng，刀dāo砍kǎn斧fǔ剁duò，枪qiāng刺cì剑jiàn刳kū，莫mò想xiǎng伤shāng及jí其qí身shēn。南nán斗dòu星xīng奋fèn令lìng火huǒ部bù众zhòng神shén放fàng火huǒ煨wēi烧shāo，亦yì不bù能néng烧shāo着zháo。又yòu着zhuó雷léi部bù众zhòng神shén以yǐ雷léi屑xiè钉dīng打dǎ，越yuè发fā不bù能néng伤shāng损sǔn一yì毫háo。那nà大dà力lì鬼guǐ王wáng与yǔ众zhòng启qǐ奏zòu道dào：「万wàn岁suì，这zhè大dà圣shèng不bù知zhī是shì何hé处chù学xué得dé这zhè护hù身shēn之zhī法fǎ，臣chén等děng用yòng刀dāo砍kǎn斧fǔ剁duò，雷léi打dǎ火huǒ烧shāo，一yì毫háo不bù能néng伤shāng损sǔn，却què如rú之zhī何hé？」玉yù帝dì闻wén言yán道dào：「这zhè厮sī这zhè等děng这zhè等děng，如rú何hé处chǔ治zhì？」太tài上shàng老lǎo君jūn即jí奏zòu道dào：「那nà猴hóu吃chī了le蟠pán桃táo，饮yǐn了le御yù酒jiǔ，又yòu盗dào了le仙xiān丹dān。我wǒ那nà五wǔ壶hú丹dān，有yǒu生shēng有yǒu熟shú，被bèi他tā都dōu吃chī在zài肚dù里lǐ。运yùn用yòng三sān昧mèi火huǒ，锻duàn成chéng一yì块kuài，所suǒ以yǐ浑hún做zuò金jīn钢gāng之zhī躯qū，急jí不bù能néng伤shāng。不bù若ruò与yǔ老lǎo道dào领lǐng去qù，放fàng在zài八bā卦guà炉lú中zhōng，以yǐ文wén武wǔ火huǒ锻duàn炼liàn，炼liàn出chū我wǒ的de丹dān来lái，他tā身shēn自zì为wéi灰huī烬jìn矣yǐ。」玉yù帝dì闻wén言yán，即jí教jiào六liù丁dīng、六liù甲jiǎ将jiāng他tā解jiě下xià，付fù与yǔ老lǎo君jūn。老lǎo君jūn领lǐng旨zhǐ去qù讫qì。一yí壁bì厢xiāng宣xuān二èr郎láng显xiǎn圣shèng，赏shǎng赐cì金jīn花huā百bǎi朵duǒ、御yù酒jiǔ百bǎi瓶píng、还huán丹dān百bǎi粒lì、异yì宝bǎo明míng珠zhū、锦jǐn绣xiù等děng件jiàn，教jiào与yǔ义yì兄xiōng弟dì分fēn享xiǎng。真zhēn君jūn谢xiè恩ēn，回huí灌guàn江jiāng口kǒu不bù题tí。

巽宮煉睛

那nà老lǎo君jūn到dào兜dōu率shuài宮gōng，將jiāng大dà聖shèng解jiě去qù繩shéng索suǒ，放fàng了le穿chuān琵pí琶pá骨gǔ之zhī器qì，推tuī入rù八bā卦guà爐lú中zhōng，命mìng看kàn爐lú的de道dào人rén、架jià火huǒ的de童tóng子zǐ，將jiāng火huǒ搧shān起qǐ鍛duàn煉liàn。原yuán來lái那nà爐lú是shì乾qián、坎kǎn、艮gèn、震zhèn、巽xùn、離lí、坤kūn、兌duì八bā卦guà。他tā即jí將jiāng身shēn鑽zuān在zài巽xùn宮gōng位wèi下xià。巽xùn乃nǎi風fēng也yě，有yǒu風fēng則zé無wú火huǒ。只zhǐ是shì風fēng攪jiǎo得dé煙yān來lái，把bǎ一yì雙shuāng眼yǎn火huǒ煼chǎo紅hóng了le，弄nòng做zuò個gè老lǎo害hài病bìng眼yǎn，故gù喚huàn作zuò「火huǒ眼yǎn金jīn睛jīng」。那nà老lǎo君jūn到dào兜dōu率shuài宫gōng，将jiāng大dà圣shèng解jiě去qù绳shéng索suǒ，放fàng了le穿chuān琵pí琶pá骨gǔ之zhī器qì，推tuī入rù八bā卦guà炉lú中zhōng，命mìng看kàn炉lú的de道dào人rén、架jià火huǒ的de童tóng子zǐ，将jiāng火huǒ扇shān起qǐ锻duàn炼liàn。原yuán来lái那nà炉lú是shì干qián、坎kǎn、艮gèn、震zhèn、巽xùn、离lí、坤kūn、兑duì八bā卦guà。他tā即jí将jiāng身shēn钻zuān在zài巽xùn宫gōng位wèi下xià。巽xùn乃nǎi风fēng也yě，有yǒu风fēng则zé无wú火huǒ。只zhǐ是shì风fēng搅jiǎo得dé烟yān来lái，把bǎ一yì双shuāng眼yǎn火huǒ煼chǎo红hóng了le，弄nòng做zuò个gè老lǎo害hài病bìng眼yǎn，故gù唤huàn作zuò「火huǒ眼yǎn金jīn睛jīng」。

逃出丹爐

真zhēn個gè光guāng陰yīn迅xùn速sù，不bù覺jué七qī七qī四sì十shí九jiǔ日rì，老lǎo君jūn的de火huǒ候hòu俱jù全quán。忽hū一yī日rì，開kāi爐lú取qǔ丹dān。那nà大dà聖shèng雙shuāng手shǒu侮wǔ著zhe眼yǎn，正zhèng自zì揉róu搓cuō流liú涕tì，只zhǐ聽tīng得dé爐lú頭tóu聲shēng響xiǎng。猛měng睜zhēng睛jīng看kàn見jiàn光guāng明míng，他tā就jiù忍rěn不bù住zhù，將jiāng身shēn一yí縱zòng，跳tiào出chū丹dān爐lú，唿hū喇lā一yì聲shēng，蹬dēng倒dào八bā卦guà爐lú，往wǎng外wài就jiù走zǒu。慌huāng得de那nà架jià火huǒ、看kàn爐lú與yǔ丁dīng甲jiǎ一yì班bān人rén來lái扯chě，被bèi他tā一yí個gè個gè都dōu放fàng倒dào，好hǎo似sì癲diān癇xián的de白bái額é虎hǔ，風fēng狂kuáng的de獨dú角jiǎo龍lóng。老lǎo君jūn趕gǎn上shàng抓zhuā一yì把bǎ，被bèi他tā一yì捽zuó，捽zuó了le個gè倒dào栽zāi蔥cōng，脫tuō身shēn走zǒu了le。即jí去qù耳ěr中zhōng掣chè出chū如rú意yì棒bàng，迎yíng風fēng幌huǎng一yì幌huǎng，碗wǎn來lái粗cū細xì，依yī然rán拿ná在zài手shǒu中zhōng，不bù分fēn好hǎo歹dǎi，卻què又yòu大dà亂luàn天tiān宮gōng，打dǎ得dé那nà九jiǔ曜yào星xīng閉bì門mén閉bì戶hù，四sì天tiān王wáng無wú影yǐng無wú形xíng。好hǎo猴hóu精jīng，有yǒu詩shī為wèi證zhèng。詩shī曰yuē：真zhēn个gè光guāng阴yīn迅xùn速sù，不bù觉jué七qī七qī四sì十shí九jiǔ日rì，老lǎo君jūn的de火huǒ候hòu俱jù全quán。忽hū一yī日rì，开kāi炉lú取qǔ丹dān。那nà大dà圣shèng双shuāng手shǒu侮wǔ着zhe眼yǎn，正zhèng自zì揉róu搓cuō流liú涕tì，只zhǐ听tīng得dé炉lú头tóu声shēng响xiǎng。猛měng睁zhēng睛jīng看kàn见jiàn光guāng明míng，他tā就jiù忍rěn不bù住zhù，将jiāng身shēn一yí纵zòng，跳tiào出chū丹dān炉lú，唿hū喇lā一yì声shēng，蹬dēng倒dào八bā卦guà炉lú，往wǎng外wài就jiù走zǒu。慌huāng得de那nà架jià火huǒ、看kàn炉lú与yǔ丁dīng甲jiǎ一yì班bān人rén来lái扯chě，被bèi他tā一yí个gè个gè都dōu放fàng倒dào，好hǎo似sì癫diān痫xián的de白bái额é虎hǔ，风fēng狂kuáng的de独dú角jiǎo龙lóng。老lǎo君jūn赶gǎn上shàng抓zhuā一yì把bǎ，被bèi他tā一yì捽zuó，捽zuó了le个gè倒dào栽zāi葱cōng，脱tuō身shēn走zǒu了le。即jí去qù耳ěr中zhōng掣chè出chū如rú意yì棒bàng，迎yíng风fēng幌huǎng一yì幌huǎng，碗wǎn来lái粗cū细xì，依yī然rán拿ná在zài手shǒu中zhōng，不bù分fēn好hǎo歹dǎi，却què又yòu大dà乱luàn天tiān宫gōng，打dǎ得dé那nà九jiǔ曜yào星xīng闭bì门mén闭bì户hù，四sì天tiān王wáng无wú影yǐng无wú形xíng。好hǎo猴hóu精jīng，有yǒu诗shī为wèi证zhèng。诗shī曰yuē：

混hùn元yuán體tǐ正zhèng合hé先xiān天tiān，萬wàn劫jié千qiān番fān只zhǐ自zì然rán。混hùn元yuán体tǐ正zhèng合hé先xiān天tiān，万wàn劫jié千qiān番fān只zhǐ自zì然rán。
渺miǎo渺miǎo無wú為wèi渾hún太tài乙yǐ，如rú如rú不bù動dòng號hào初chū玄xuán。渺miǎo渺miǎo无wú为wèi浑hún太tài乙yǐ，如rú如rú不bù动dòng号hào初chū玄xuán。
爐lú中zhōng久jiǔ煉liàn非fēi鉛qiān汞gǒng，物wù外wài長cháng生shēng是shì本běn仙xiān。炉lú中zhōng久jiǔ炼liàn非fēi铅qiān汞gǒng，物wù外wài长cháng生shēng是shì本běn仙xiān。
變biàn化huà無wú窮qióng還hái變biàn化huà，三sān皈guī五wǔ戒jiè總zǒng休xiū言yán。变biàn化huà无wú穷qióng还hái变biàn化huà，三sān皈guī五wǔ戒jiè总zǒng休xiū言yán。
又yòu詩shī：一yì點diǎn靈líng光guāng徹chè太tài虛xū，那nà條tiáo拄zhǔ杖zhàng亦yì如rú之zhī。又yòu诗shī：一yì点diǎn灵líng光guāng彻chè太tài虚xū，那nà条tiáo拄zhǔ杖zhàng亦yì如rú之zhī。
或huò長cháng或huò短duǎn隨suí人rén用yòng，橫héng豎shù橫héng排pái任rèn卷juǎn舒shū。或huò长cháng或huò短duǎn随suí人rén用yòng，横héng竖shù横héng排pái任rèn卷juǎn舒shū。
又yòu詩shī：猿yuán猴hóu道dào體tǐ配pèi人rén心xīn，心xīn即jí猿yuán猴hóu意yì思sī深shēn。又yòu诗shī：猿yuán猴hóu道dào体tǐ配pèi人rén心xīn，心xīn即jí猿yuán猴hóu意yì思sī深shēn。
大dà聖shèng齊qí天tiān非fēi假jiǎ論lùn，官guān封fēng弼bì馬mǎ豈qǐ知zhī音yīn。大dà圣shèng齐qí天tiān非fēi假jiǎ论lùn，官guān封fēng弼bì马mǎ岂qǐ知zhī音yīn。
馬mǎ猿yuán合hé作zuò心xīn和hé意yì，緊jǐn縛fù牢láo拴shuān莫mò外wài尋xún。马mǎ猿yuán合hé作zuò心xīn和hé意yì，紧jǐn缚fù牢láo拴shuān莫mò外wài寻xún。
萬wàn相xiàng歸guī真zhēn從cóng一yì理lǐ，如rú來lái同tóng契qì住zhù雙shuāng林lín。万wàn相xiàng归guī真zhēn从cóng一yì理lǐ，如rú来lái同tóng契qì住zhù双shuāng林lín。
靈官執殿

這zhè一yì番fān，那nà猴hóu王wáng不bù分fēn上shàng下xià，使shǐ鐵tiě棒bàng東dōng打dǎ西xī敵dí，更gèng無wú一yì神shén可kě擋dǎng，只zhǐ打dǎ到dào通tōng明míng殿diàn裡lǐ，靈líng霄xiāo殿diàn外wài。幸xìng有yǒu佑yòu聖shèng真zhēn君jūn的de佐zuǒ使shǐ王wáng靈líng官guān執zhí殿diàn，他tā看kàn大dà聖shèng縱zòng橫héng，掣chè金jīn鞭biān近jìn前qián擋dǎng住zhù道dào：「潑pō猴hóu何hé往wǎng？有yǒu吾wú在zài此cǐ，切qiè莫mò猖chāng狂kuáng。」這zhè大dà聖shèng不bù由yóu分fēn說shuō，舉jǔ棒bàng就jiù打dǎ；那nà靈líng官guān鞭biān起qǐ相xiāng迎yíng。兩liǎng個gè在zài靈líng霄xiāo殿diàn前qián廝sī渾hún一yí處chù，好hǎo殺shā：这zhè一yì番fān，那nà猴hóu王wáng不bù分fēn上shàng下xià，使shǐ铁tiě棒bàng东dōng打dǎ西xī敌dí，更gèng无wú一yì神shén可kě挡dǎng，只zhǐ打dǎ到dào通tōng明míng殿diàn里lǐ，灵líng霄xiāo殿diàn外wài。幸xìng有yǒu佑yòu圣shèng真zhēn君jūn的de佐zuǒ使shǐ王wáng灵líng官guān执zhí殿diàn，他tā看kàn大dà圣shèng纵zòng横héng，掣chè金jīn鞭biān近jìn前qián挡dǎng住zhù道dào：「泼pō猴hóu何hé往wǎng？有yǒu吾wú在zài此cǐ，切qiè莫mò猖chāng狂kuáng。」这zhè大dà圣shèng不bù由yóu分fēn说shuō，举jǔ棒bàng就jiù打dǎ；那nà灵líng官guān鞭biān起qǐ相xiāng迎yíng。两liǎng个gè在zài灵líng霄xiāo殿diàn前qián厮sī浑hún一yí处chù，好hǎo杀shā：

赤chì膽dǎn忠zhōng良liáng名míng譽yù大dà，欺qī天tiān誑kuáng上shàng聲shēng名míng壞huài。赤chì胆dǎn忠zhōng良liáng名míng誉yù大dà，欺qī天tiān诳kuáng上shàng声shēng名míng坏huài。
一yì低dī一yì好hǎo幸xìng相xiāng持chí，豪háo傑jié英yīng雄xióng同tóng賭dǔ賽sài。一yì低dī一yì好hǎo幸xìng相xiāng持chí，豪háo杰jié英yīng雄xióng同tóng赌dǔ赛sài。
鐵tiě棒bàng兇xiōng，金jīn鞭biān快kuài，正zhèng直zhí無wú私sī怎zěn忍rěn耐nài？铁tiě棒bàng凶xiōng，金jīn鞭biān快kuài，正zhèng直zhí无wú私sī怎zěn忍rěn耐nài？
這zhè個gè是shì太tài乙yǐ雷léi聲shēng應yìng化huà尊zūn，那nà個gè是shì齊qí天tiān大dà聖shèng猿yuán猴hóu怪guài。这zhè个gè是shì太tài乙yǐ雷léi声shēng应yìng化huà尊zūn，那nà个gè是shì齐qí天tiān大dà圣shèng猿yuán猴hóu怪guài。
金jīn鞭biān鐵tiě棒bàng兩liǎng家jiā能néng，都dōu是shì神shén宮gōng仙xiān器qì械xiè。金jīn鞭biān铁tiě棒bàng两liǎng家jiā能néng，都dōu是shì神shén宫gōng仙xiān器qì械xiè。
今jīn日rì在zài靈líng霄xiāo寶bǎo殿diàn弄nòng威wēi風fēng，各gè展zhǎn雄xióng才cái真zhēn可kě愛ài。今jīn日rì在zài灵líng霄xiāo宝bǎo殿diàn弄nòng威wēi风fēng，各gè展zhǎn雄xióng才cái真zhēn可kě爱ài。
一yí個gè欺qī心xīn要yào奪duó斗dòu牛niú宮gōng，一yí個gè竭jié力lì匡kuāng扶fú玄xuán聖shèng界jiè。一yí个gè欺qī心xīn要yào夺duó斗dòu牛niú宫gōng，一yí个gè竭jié力lì匡kuāng扶fú玄xuán圣shèng界jiè。
苦kǔ爭zhēng不bù讓ràng顯xiǎn神shén通tōng，鞭biān棒bàng往wǎng來lái無wú勝shèng敗bài。苦kǔ争zhēng不bù让ràng显xiǎn神shén通tōng，鞭biān棒bàng往wǎng来lái无wú胜shèng败bài。
雷將圍困

他tā兩liǎng個gè鬥dòu在zài一yí處chù，勝shèng敗bài未wèi分fēn。早zǎo有yǒu佑yòu聖shèng真zhēn君jūn又yòu差chāi將jiàng佐zuǒ發fā文wén到dào雷léi府fǔ，調diào三sān十shí六liù員yuán雷léi將jiàng齊qí來lái，把bǎ大dà聖shèng圍wéi在zài垓gāi心xīn，各gè騁chěng兇xiōng惡è鏖áo戰zhàn。那nà大dà聖shèng全quán無wú一yì毫háo懼jù色sè，使shǐ一yì條tiáo如rú意yì棒bàng，左zuǒ遮zhē右yòu擋dǎng，後hòu架jià前qián迎yíng。一yì時shí見jiàn那nà眾zhòng雷léi將jiàng的de刀dāo槍qiāng劍jiàn戟jǐ、鞭biān簡jiǎn撾zhuā鎚chuí、鉞yuè斧fǔ金jīn瓜guā、旄máo鐮lián月yuè鏟chǎn，來lái的de甚shèn緊jǐn，他tā即jí搖yáo身shēn一yí變biàn，變biàn做zuò三sān頭tóu六liù臂bì，把bǎ如rú意yì棒bàng幌huǎng一yì幌huǎng，變biàn作zuò三sān條tiáo六liù隻zhī手shǒu。使shǐ開kāi三sān條tiáo棒bàng，好hǎo便biàn似sì紡fǎng車chē兒ér一yì般bān，滴dī流liú流liú在zài那nà垓gāi心xīn裡lǐ飛fēi舞wǔ，眾zhòng雷léi神shén莫mò能néng相xiāng近jìn。真zhēn個gè是shì：他tā两liǎng个gè斗dòu在zài一yí处chù，胜shèng败bài未wèi分fēn。早zǎo有yǒu佑yòu圣shèng真zhēn君jūn又yòu差chāi将jiàng佐zuǒ发fā文wén到dào雷léi府fǔ，调diào三sān十shí六liù员yuán雷léi将jiàng齐qí来lái，把bǎ大dà圣shèng围wéi在zài垓gāi心xīn，各gè骋chěng凶xiōng恶è鏖áo战zhàn。那nà大dà圣shèng全quán无wú一yì毫háo惧jù色sè，使shǐ一yì条tiáo如rú意yì棒bàng，左zuǒ遮zhē右yòu挡dǎng，后hòu架jià前qián迎yíng。一yì时shí见jiàn那nà众zhòng雷léi将jiàng的de刀dāo枪qiāng剑jiàn戟jǐ、鞭biān简jiǎn挝zhuā锤chuí、钺yuè斧fǔ金jīn瓜guā、旄máo镰lián月yuè铲chǎn，来lái的de甚shèn紧jǐn，他tā即jí摇yáo身shēn一yí变biàn，变biàn做zuò三sān头tóu六liù臂bì，把bǎ如rú意yì棒bàng幌huǎng一yì幌huǎng，变biàn作zuò三sān条tiáo六liù只zhī手shǒu。使shǐ开kāi三sān条tiáo棒bàng，好hǎo便biàn似sì纺fǎng车chē儿ér一yì般bān，滴dī流liú流liú在zài那nà垓gāi心xīn里lǐ飞fēi舞wǔ，众zhòng雷léi神shén莫mò能néng相xiāng近jìn。真zhēn个gè是shì：

圓yuán陀tuó陀tuó，光guāng灼zhuó灼zhuó，亙gèn古gǔ常cháng存cún人rén怎zěn學xué？圆yuán陀tuó陀tuó，光guāng灼zhuó灼zhuó，亘gèn古gǔ常cháng存cún人rén怎zěn学xué？
入rù火huǒ不bù能néng焚fén，入rù水shuǐ何hé曾céng溺nì？入rù火huǒ不bù能néng焚fén，入rù水shuǐ何hé曾céng溺nì？
光guāng明míng一yì顆kē摩mó尼ní珠zhū，劍jiàn戟jǐ刀dāo槍qiāng傷shāng不bù著zháo。光guāng明míng一yì颗kē摩mó尼ní珠zhū，剑jiàn戟jǐ刀dāo枪qiāng伤shāng不bù着zháo。
也yě能néng善shàn，也yě能néng惡è，眼yǎn前qián善shàn惡è憑píng他tā作zuò。也yě能néng善shàn，也yě能néng恶è，眼yǎn前qián善shàn恶è凭píng他tā作zuò。
善shàn時shí成chéng佛fó與yǔ成chéng仙xiān，惡è處chù披pī毛máo並bìng帶dài角jiǎo。善shàn时shí成chéng佛fó与yǔ成chéng仙xiān，恶è处chù披pī毛máo并bìng带dài角jiǎo。
無wú窮qióng變biàn化huà鬧nào天tiān宮gōng，雷léi將jiàng神shén兵bīng不bù可kě捉zhuō。无wú穷qióng变biàn化huà闹nào天tiān宫gōng，雷léi将jiàng神shén兵bīng不bù可kě捉zhuō。
請佛降魔

當dāng時shí眾zhòng神shén把bǎ大dà聖shèng攢cuán在zài一yí處chù，卻què不bù能néng近jìn身shēn，亂luàn嚷rǎng亂luàn鬥dòu。早zǎo驚jīng動dòng玉yù帝dì，遂suì傳chuán旨zhǐ著zhuó遊yóu奕yì靈líng官guān同tóng翊yì聖shèng真zhēn君jūn上shàng西xī方fāng請qǐng佛fó老lǎo降xiáng伏fú。当dāng时shí众zhòng神shén把bǎ大dà圣shèng攒cuán在zài一yí处chù，却què不bù能néng近jìn身shēn，乱luàn嚷rǎng乱luàn斗dòu。早zǎo惊jīng动dòng玉yù帝dì，遂suì传chuán旨zhǐ着zhuó游yóu奕yì灵líng官guān同tóng翊yì圣shèng真zhēn君jūn上shàng西xī方fāng请qǐng佛fó老lǎo降xiáng伏fú。

如來臨凡

那nà二èr聖shèng得dé了le旨zhǐ，徑jìng到dào靈líng山shān勝shèng境jìng雷léi音yīn寶bǎo剎chà之zhī前qián，對duì四sì金jīn剛gāng、八bā菩pú薩sà禮lǐ畢bì，即jí煩fán轉zhuǎn達dá。眾zhòng神shén隨suí至zhì寶bǎo蓮lián臺tái下xià啟qǐ知zhī，如rú來lái召zhào請qǐng二èr聖shèng。禮lǐ佛fó三sān匝zā，侍shì立lì臺tái下xià。如rú來lái問wèn：「玉yù帝dì何hé事shì，煩fán二èr聖shèng下xià臨lín？」二èr聖shèng即jí啟qǐ道dào：「向xiàng時shí花huā果guǒ山shān產chǎn一yì猴hóu，在zài那nà裡lǐ弄nòng神shén通tōng，聚jù眾zhòng猴hóu攪jiǎo亂luàn世shì界jiè。玉yù帝dì降jiàng招zhāo安ān旨zhǐ，封fēng為wéi弼bì馬mǎ溫wēn，他tā嫌xián官guān小xiǎo，反fǎn去qù。當dāng遣qiǎn李lǐ天tiān王wáng、哪nǎ吒zhā太tài子zǐ擒qín拿ná未wèi獲huò，復fù招zhāo安ān他tā，封fēng做zuò齊qí天tiān大dà聖shèng，先xiān有yǒu官guān無wú祿lù。著zhuó他tā代dài管guǎn蟠pán桃táo園yuán，他tā即jí偷tōu桃táo；又yòu走zǒu至zhì瑤yáo池chí偷tōu殽yáo偷tōu酒jiǔ，攪jiǎo亂luàn大dà會huì，仗zhàng酒jiǔ；又yòu暗àn入rù兜dōu率shuài宮gōng偷tōu老lǎo君jūn仙xiān丹dān，反fǎn出chū天tiān宮gōng。玉yù帝dì復fù遣qiǎn十shí萬wàn天tiān兵bīng，亦yì不bù能néng收shōu伏fú。後hòu觀guān世shì音yīn舉jǔ二èr郎láng真zhēn君jūn同tóng他tā義yì兄xiōng弟dì追zhuī殺shā，他tā變biàn化huà多duō端duān，虧kuī老lǎo君jūn拋pāo金jīn鋼gāng琢zhuó打dǎ中zhòng二èr郎láng，方fāng得dé拿ná住zhù，解jiě赴fù御yù前qián，即jí命mìng斬zhǎn之zhī。刀dāo砍kǎn斧fǔ剁duò，火huǒ燒shāo雷léi打dǎ，俱jù不bù能néng傷shāng。老lǎo君jūn奏zòu准zhǔn領lǐng去qù，以yǐ火huǒ鍛duàn煉liàn四sì十shí九jiǔ日rì，開kāi鼎dǐng，他tā卻què又yòu跳tiào出chū八bā卦guà爐lú，打dǎ退tuì天tiān丁dīng，徑jìng入rù通tōng明míng殿diàn裡lǐ，靈líng霄xiāo殿diàn外wài，被bèi佑yòu聖shèng真zhēn君jūn的de佐zuǒ使shǐ王wáng靈líng官guān擋dǎng住zhù苦kǔ戰zhàn。又yòu調diào三sān十shí六liù員yuán雷léi將jiàng，把bǎ他tā困kùn在zài垓gāi心xīn，終zhōng不bù能néng相xiāng近jìn。事shì在zài緊jǐn急jí，因yīn此cǐ玉yù帝dì特tè請qǐng如rú來lái救jiù駕jià。」如rú來lái聞wén說shuō，即jí對duì眾zhòng菩pú薩sà道dào：「汝rǔ等děng在zài此cǐ穩wěn坐zuò法fǎ堂táng，休xiū得dé亂luàn了le禪chán位wèi，待dài我wǒ煉liàn魔mó救jiù駕jià去qù來lái。」如rú來lái即jí喚huàn阿ā儺nuó、迦jiā葉shè二èr尊zūn者zhě相xiāng隨suí，離lí了le雷léi音yīn，徑jìng至zhì靈líng霄xiāo門mén外wài。忽hū聽tīng得dé喊hǎn聲shēng振zhèn耳ěr，乃nǎi三sān十shí六liù員yuán雷léi將jiàng圍wéi困kùn著zhe大dà聖shèng哩li。佛fó祖zǔ傳chuán法fǎ旨zhǐ，教jiào雷léi將jiàng停tíng息xī干gān戈gē，放fàng開kāi營yíng所suǒ，叫jiào那nà大dà聖shèng出chū來lái，等děng我wǒ問wèn他tā有yǒu何hé法fǎ力lì。眾zhòng將jiàng果guǒ退tuì。大dà聖shèng也yě收shōu了le法fǎ象xiàng，現xiàn出chū原yuán身shēn，近jìn前qián怒nù氣qì昂áng昂áng，厲lì聲shēng高gāo叫jiào道dào：「你nǐ是shì那nǎ方fāng善shàn士shì，敢gǎn來lái止zhǐ住zhù刀dāo兵bīng問wèn我wǒ？」如rú來lái笑xiào道dào：「我wǒ是shì西xī方fāng極jí樂lè世shì界jiè釋shì迦jiā牟móu尼ní尊zūn者zhě，南ná無mó阿ē彌mí陀tuó佛fó。今jīn聞wén你nǐ猖chāng狂kuáng村cūn野yě，屢lǚ反fǎn天tiān宮gōng，不bù知zhī是shì何hé方fāng生shēng長zhǎng，何hé年nián得dé道dào，為wèi何hé這zhè等děng暴bào橫hèng？」那nà二èr圣shèng得dé了le旨zhǐ，径jìng到dào灵líng山shān胜shèng境jìng雷léi音yīn宝bǎo刹chà之zhī前qián，对duì四sì金jīn刚gāng、八bā菩pú萨sà礼lǐ毕bì，即jí烦fán转zhuǎn达dá。众zhòng神shén随suí至zhì宝bǎo莲lián台tái下xià启qǐ知zhī，如rú来lái召zhào请qǐng二èr圣shèng。礼lǐ佛fó三sān匝zā，侍shì立lì台tái下xià。如rú来lái问wèn：「玉yù帝dì何hé事shì，烦fán二èr圣shèng下xià临lín？」二èr圣shèng即jí启qǐ道dào：「向xiàng时shí花huā果guǒ山shān产chǎn一yì猴hóu，在zài那nà里lǐ弄nòng神shén通tōng，聚jù众zhòng猴hóu搅jiǎo乱luàn世shì界jiè。玉yù帝dì降jiàng招zhāo安ān旨zhǐ，封fēng为wéi弼bì马mǎ温wēn，他tā嫌xián官guān小xiǎo，反fǎn去qù。当dāng遣qiǎn李lǐ天tiān王wáng、哪nǎ咤zhā太tài子zǐ擒qín拿ná未wèi获huò，复fù招zhāo安ān他tā，封fēng做zuò齐qí天tiān大dà圣shèng，先xiān有yǒu官guān无wú禄lù。着zhuó他tā代dài管guǎn蟠pán桃táo园yuán，他tā即jí偷tōu桃táo；又yòu走zǒu至zhì瑶yáo池chí偷tōu殽yáo偷tōu酒jiǔ，搅jiǎo乱luàn大dà会huì，仗zhàng酒jiǔ；又yòu暗àn入rù兜dōu率shuài宫gōng偷tōu老lǎo君jūn仙xiān丹dān，反fǎn出chū天tiān宫gōng。玉yù帝dì复fù遣qiǎn十shí万wàn天tiān兵bīng，亦yì不bù能néng收shōu伏fú。后hòu观guān世shì音yīn举jǔ二èr郎láng真zhēn君jūn同tóng他tā义yì兄xiōng弟dì追zhuī杀shā，他tā变biàn化huà多duō端duān，亏kuī老lǎo君jūn抛pāo金jīn钢gāng琢zhuó打dǎ中zhòng二èr郎láng，方fāng得dé拿ná住zhù，解jiě赴fù御yù前qián，即jí命mìng斩zhǎn之zhī。刀dāo砍kǎn斧fǔ剁duò，火huǒ烧shāo雷léi打dǎ，俱jù不bù能néng伤shāng。老lǎo君jūn奏zòu准zhǔn领lǐng去qù，以yǐ火huǒ锻duàn炼liàn四sì十shí九jiǔ日rì，开kāi鼎dǐng，他tā却què又yòu跳tiào出chū八bā卦guà炉lú，打dǎ退tuì天tiān丁dīng，径jìng入rù通tōng明míng殿diàn里lǐ，灵líng霄xiāo殿diàn外wài，被bèi佑yòu圣shèng真zhēn君jūn的de佐zuǒ使shǐ王wáng灵líng官guān挡dǎng住zhù苦kǔ战zhàn。又yòu调diào三sān十shí六liù员yuán雷léi将jiàng，把bǎ他tā困kùn在zài垓gāi心xīn，终zhōng不bù能néng相xiāng近jìn。事shì在zài紧jǐn急jí，因yīn此cǐ玉yù帝dì特tè请qǐng如rú来lái救jiù驾jià。」如rú来lái闻wén说shuō，即jí对duì众zhòng菩pú萨sà道dào：「汝rǔ等děng在zài此cǐ稳wěn坐zuò法fǎ堂táng，休xiū得dé乱luàn了le禅chán位wèi，待dài我wǒ炼liàn魔mó救jiù驾jià去qù来lái。」如rú来lái即jí唤huàn阿ā傩nuó、迦jiā叶shè二èr尊zūn者zhě相xiāng随suí，离lí了le雷léi音yīn，径jìng至zhì灵líng霄xiāo门mén外wài。忽hū听tīng得dé喊hǎn声shēng振zhèn耳ěr，乃nǎi三sān十shí六liù员yuán雷léi将jiàng围wéi困kùn着zhe大dà圣shèng哩li。佛fó祖zǔ传chuán法fǎ旨zhǐ，教jiào雷léi将jiàng停tíng息xī干gān戈gē，放fàng开kāi营yíng所suǒ，叫jiào那nà大dà圣shèng出chū来lái，等děng我wǒ问wèn他tā有yǒu何hé法fǎ力lì。众zhòng将jiàng果guǒ退tuì。大dà圣shèng也yě收shōu了le法fǎ象xiàng，现xiàn出chū原yuán身shēn，近jìn前qián怒nù气qì昂áng昂áng，厉lì声shēng高gāo叫jiào道dào：「你nǐ是shì那nǎ方fāng善shàn士shì，敢gǎn来lái止zhǐ住zhù刀dāo兵bīng问wèn我wǒ？」如rú来lái笑xiào道dào：「我wǒ是shì西xī方fāng极jí乐lè世shì界jiè释shì迦jiā牟móu尼ní尊zūn者zhě，南ná无mó阿ē弥mí陀tuó佛fó。今jīn闻wén你nǐ猖chāng狂kuáng村cūn野yě，屡lǚ反fǎn天tiān宫gōng，不bù知zhī是shì何hé方fāng生shēng长zhǎng，何hé年nián得dé道dào，为wèi何hé这zhè等děng暴bào横hèng？」

大dà聖shèng道dào：「我wǒ本běn天tiān地dì生shēng成chéng靈líng混hùn仙xiān，花huā果guǒ山shān中zhōng一yì老lǎo猿yuán。水shuǐ簾lián洞dòng裡lǐ為wéi家jiā業yè，拜bài友yǒu尋xún師shī悟wù太tài玄xuán。大dà圣shèng道dào：「我wǒ本běn天tiān地dì生shēng成chéng灵líng混hùn仙xiān，花huā果guǒ山shān中zhōng一yì老lǎo猿yuán。水shuǐ帘lián洞dòng里lǐ为wéi家jiā业yè，拜bài友yǒu寻xún师shī悟wù太tài玄xuán。
煉liàn就jiù長cháng生shēng多duō少shǎo法fǎ，學xué來lái變biàn化huà廣guǎng無wú邊biān。炼liàn就jiù长cháng生shēng多duō少shǎo法fǎ，学xué来lái变biàn化huà广guǎng无wú边biān。
因yīn在zài凡fán間jiān嫌xián地dì窄zhǎi，立lì心xīn端duān要yào住zhù瑤yáo天tiān。因yīn在zài凡fán间jiān嫌xián地dì窄zhǎi，立lì心xīn端duān要yào住zhù瑶yáo天tiān。
靈líng霄xiāo寶bǎo殿diàn非fēi他tā久jiǔ，歷lì代dài人rén王wáng有yǒu分fèn傳chuán。灵líng霄xiāo宝bǎo殿diàn非fēi他tā久jiǔ，历lì代dài人rén王wáng有yǒu分fèn传chuán。
強qiáng者zhě為wéi尊zūn該gāi讓ràng我wǒ，英yīng雄xióng只zhǐ此cǐ敢gǎn爭zhēng先xiān。」强qiáng者zhě为wéi尊zūn该gāi让ràng我wǒ，英yīng雄xióng只zhǐ此cǐ敢gǎn争zhēng先xiān。」
佛祖冷笑

佛fó祖zǔ聽tīng言yán，呵hē呵hē冷lěng笑xiào道dào：「你nǐ那nà廝sī乃nǎi是shì個gè猴hóu子zi成chéng精jīng，焉yān敢gǎn欺qī心xīn，要yào奪duó玉yù皇huáng上shàng帝dì尊zūn位wèi？他tā自zì幼yòu修xiū持chí，苦kǔ歷lì過guò一yì千qiān七qī百bǎi五wǔ十shí劫jié。每měi劫jié該gāi十shí二èr萬wàn九jiǔ千qiān六liù百bǎi年nián。你nǐ算suàn他tā該gāi多duō少shǎo年nián數shù，方fāng能néng享xiǎng受shòu此cǐ無wú極jí大dà道dào？你nǐ那nà個gè初chū世shì為wéi人rén的de畜chù生sheng，如rú何hé出chū此cǐ大dà言yán！不bù當dàng人rén子zi！不bù當dàng人rén子zi！折zhé了le你nǐ的de壽shòu算suàn，趁chèn早zǎo皈guī依yī，切qiè莫mò胡hú說shuō！但dàn恐kǒng遭zāo了le毒dú手shǒu，性xìng命mìng頃qǐng刻kè而ér休xiū，可kě惜xī了le你nǐ的de本běn來lái面miàn目mù。」佛fó祖zǔ听tīng言yán，呵hē呵hē冷lěng笑xiào道dào：「你nǐ那nà厮sī乃nǎi是shì个gè猴hóu子zi成chéng精jīng，焉yān敢gǎn欺qī心xīn，要yào夺duó玉yù皇huáng上shàng帝dì尊zūn位wèi？他tā自zì幼yòu修xiū持chí，苦kǔ历lì过guò一yì千qiān七qī百bǎi五wǔ十shí劫jié。每měi劫jié该gāi十shí二èr万wàn九jiǔ千qiān六liù百bǎi年nián。你nǐ算suàn他tā该gāi多duō少shǎo年nián数shù，方fāng能néng享xiǎng受shòu此cǐ无wú极jí大dà道dào？你nǐ那nà个gè初chū世shì为wéi人rén的de畜chù生sheng，如rú何hé出chū此cǐ大dà言yán！不bù当dàng人rén子zi！不bù当dàng人rén子zi！折zhé了le你nǐ的de寿shòu算suàn，趁chèn早zǎo皈guī依yī，切qiè莫mò胡hú说shuō！但dàn恐kǒng遭zāo了le毒dú手shǒu，性xìng命mìng顷qǐng刻kè而ér休xiū，可kě惜xī了le你nǐ的de本běn来lái面miàn目mù。」

掌中之賭

大dà聖shèng道dào：「他tā雖suī年nián幼yòu修xiū長cháng，也yě不bù應yīng久jiǔ占zhàn在zài此cǐ。常cháng言yán道dào：『皇huáng帝dì輪lún流liú做zuò，明míng年nián到dào我wǒ家jiā。』只zhǐ教jiào他tā搬bān出chū去qù，將jiāng天tiān宮gōng讓ràng與yǔ我wǒ便biàn罷bà了le；若ruò還hái不bù讓ràng，定dìng要yào攪jiǎo攘rǎng，永yǒng不bù清qīng平píng！」佛fó祖zǔ道dào：「你nǐ除chú了le長cháng生shēng變biàn化huà之zhī法fǎ，再zài有yǒu何hé能néng，敢gǎn占zhàn天tiān宮gōng勝shèng境jìng？」大dà聖shèng道dào：「我wǒ的de手shǒu段duàn多duō哩li！我wǒ有yǒu七qī十shí二èr般bān變biàn化huà，萬wàn劫jié不bù老lǎo長cháng生shēng，會huì駕jià觔jīn斗dòu雲yún，一yí縱zòng十shí萬wàn八bā千qiān里lǐ。如rú何hé坐zuò不bù得dé天tiān位wèi？」佛fó祖zǔ道dào：「我wǒ與yǔ你nǐ打dǎ個gè賭dǔ賽sài：你nǐ若ruò有yǒu本běn事shì，一yì觔jīn斗dòu打dǎ出chū我wǒ這zhè右yòu手shǒu掌zhǎng中zhōng，算suàn你nǐ贏yíng，再zài不bù用yòng動dòng刀dāo兵bīng苦kǔ爭zhēng戰zhàn，就jiù請qǐng玉yù帝dì到dào西xī方fāng居jū住zhù，把bǎ天tiān宮gōng讓ràng你nǐ；若ruò不bù能néng打dǎ出chū手shǒu掌zhǎng，你nǐ還hái下xià界jiè為wéi妖yāo，再zài修xiū幾jǐ劫jié，卻què來lái爭zhēng吵chǎo。」那nà大dà聖shèng聞wén言yán，暗àn笑xiào道dào：「這zhè如rú來lái十shí分fēn好hǎo獃dāi！我wǒ老lǎo孫sūn一yì觔jīn斗dòu去qù十shí萬wàn八bā千qiān里lǐ，他tā那nà手shǒu掌zhǎng方fāng圓yuán不bù滿mǎn一yì尺chǐ，如rú何hé跳tiào不bù出chū去qù？」急jí發fā聲shēng道dào：「既jì如rú此cǐ說shuō，你nǐ可kě做zuò得dé主zhǔ張zhāng？」佛fó祖zǔ道dào：「做zuò得dé，做zuò得dé！」伸shēn開kāi右yòu手shǒu，卻què似sì個gè荷hé葉yè大dà小xiǎo。大dà圣shèng道dào：「他tā虽suī年nián幼yòu修xiū长cháng，也yě不bù应yīng久jiǔ占zhàn在zài此cǐ。常cháng言yán道dào：『皇huáng帝dì轮lún流liú做zuò，明míng年nián到dào我wǒ家jiā。』只zhǐ教jiào他tā搬bān出chū去qù，将jiāng天tiān宫gōng让ràng与yǔ我wǒ便biàn罢bà了le；若ruò还hái不bù让ràng，定dìng要yào搅jiǎo攘rǎng，永yǒng不bù清qīng平píng！」佛fó祖zǔ道dào：「你nǐ除chú了le长cháng生shēng变biàn化huà之zhī法fǎ，再zài有yǒu何hé能néng，敢gǎn占zhàn天tiān宫gōng胜shèng境jìng？」大dà圣shèng道dào：「我wǒ的de手shǒu段duàn多duō哩li！我wǒ有yǒu七qī十shí二èr般bān变biàn化huà，万wàn劫jié不bù老lǎo长cháng生shēng，会huì驾jià觔jīn斗dòu云yún，一yí纵zòng十shí万wàn八bā千qiān里lǐ。如rú何hé坐zuò不bù得dé天tiān位wèi？」佛fó祖zǔ道dào：「我wǒ与yǔ你nǐ打dǎ个gè赌dǔ赛sài：你nǐ若ruò有yǒu本běn事shì，一yì觔jīn斗dòu打dǎ出chū我wǒ这zhè右yòu手shǒu掌zhǎng中zhōng，算suàn你nǐ赢yíng，再zài不bù用yòng动dòng刀dāo兵bīng苦kǔ争zhēng战zhàn，就jiù请qǐng玉yù帝dì到dào西xī方fāng居jū住zhù，把bǎ天tiān宫gōng让ràng你nǐ；若ruò不bù能néng打dǎ出chū手shǒu掌zhǎng，你nǐ还hái下xià界jiè为wéi妖yāo，再zài修xiū几jǐ劫jié，却què来lái争zhēng吵chǎo。」那nà大dà圣shèng闻wén言yán，暗àn笑xiào道dào：「这zhè如rú来lái十shí分fēn好hǎo呆dāi！我wǒ老lǎo孙sūn一yì觔jīn斗dòu去qù十shí万wàn八bā千qiān里lǐ，他tā那nà手shǒu掌zhǎng方fāng圆yuán不bù满mǎn一yì尺chǐ，如rú何hé跳tiào不bù出chū去qù？」急jí发fā声shēng道dào：「既jì如rú此cǐ说shuō，你nǐ可kě做zuò得dé主zhǔ张zhāng？」佛fó祖zǔ道dào：「做zuò得dé，做zuò得dé！」伸shēn开kāi右yòu手shǒu，却què似sì个gè荷hé叶yè大dà小xiǎo。

一遊留記

那nà大dà聖shèng收shōu了le如rú意yì棒bàng，抖dǒu擻sǒu神shén威wēi，將jiāng身shēn一yí縱zòng，站zhàn在zài佛fó祖zǔ手shǒu心xīn裡lǐ，卻què道dào聲shēng「我wǒ出chū去qù也yě」。你nǐ看kàn他tā一yí路lù雲yún光guāng，無wú形xíng無wú影yǐng去qù了le。佛fó祖zǔ慧huì眼yǎn觀guān看kàn，見jiàn那nà猴hóu王wáng風fēng車chē子zi一yì般bān相xiāng似sì，不bù住zhù只zhǐ管guǎn前qián進jìn。大dà聖shèng行xíng時shí，忽hū見jiàn有yǒu五wǔ根gēn肉ròu紅hóng柱zhù子zi，撐chēng著zhe一yì股gǔ青qīng氣qì。他tā道dào：「此cǐ間jiān乃nǎi盡jìn頭tóu路lù了le。這zhè番fān回huí去qù，如rú來lái作zuò證zhèng，靈líng霄xiāo宮gōng定dìng是shì我wǒ坐zuò也yě。」又yòu思sī量liàng說shuō：「且qiě住zhù！等děng我wǒ留liú下xià些xiē記jì號hào，方fāng好hǎo與yǔ如rú來lái說shuō話huà。」拔bá下xià一yì根gēn毫háo毛máo，吹chuī口kǒu仙xiān氣qì，叫jiào「變biàn！」，變biàn作zuò一yì管guǎn濃nóng墨mò雙shuāng毫háo筆bǐ，在zài那nà中zhōng間jiān柱zhù子zi上shàng寫xiě一yì行xíng大dà字zì云yún：「齊qí天tiān大dà聖shèng到dào此cǐ一yì遊yóu。」寫xiě畢bì，收shōu了le毫háo毛máo，又yòu不bù莊zhuāng尊zūn，卻què在zài第dì一yì根gēn柱zhù子zi根gēn下xià撒sā了le一yí泡pào猴hóu尿niào。翻fān轉zhuǎn觔jīn斗dòu雲yún，徑jìng回huí本běn處chù，站zhàn在zài如rú來lái掌zhǎng內nèi，道dào：「我wǒ已yǐ去qù，今jīn來lái了le。你nǐ教jiào玉yù帝dì讓ràng天tiān宮gōng與yǔ我wǒ。」如rú來lái罵mà道dào：「我wǒ把bǎ你nǐ這zhè個gè尿niào精jīng猴hóu子zi！你nǐ正zhèng好hǎo不bù曾céng離lí了le我wǒ掌zhǎng哩li。」大dà聖shèng道dào：「你nǐ是shì不bù知zhī。我wǒ去qù到dào天tiān盡jìn頭tóu，見jiàn五wǔ根gēn肉ròu紅hóng柱zhù，撐chēng著zhe一yì股gǔ青qīng氣qì，我wǒ留liú個gè記jì在zài那nà裡lǐ，你nǐ敢gǎn和hé我wǒ同tóng去qù看kàn麼me？」如rú來lái道dào：「不bù消xiāo去qù，你nǐ只zhǐ自zì低dī頭tóu看kàn看kàn。」那nà大dà聖shèng睜zhēng圓yuán火huǒ眼yǎn金jīn睛jīng，低dī頭tóu看kàn時shí，原yuán來lái佛fó祖zǔ右yòu手shǒu中zhōng指zhǐ，寫xiě著zhe「齊qí天tiān大dà聖shèng到dào此cǐ一yì遊yóu」，大dà指zhǐ丫yā裡lǐ，還hái有yǒu些xiē猴hóu尿niào臊sāo氣qì。大dà聖shèng吃chī了le一yì驚jīng，道dào：「有yǒu這zhè等děng事shì？有yǒu這zhè等děng事shì？我wǒ將jiāng此cǐ字zì寫xiě在zài撐chēng天tiān柱zhù子zi上shàng，如rú何hé卻què在zài他tā手shǒu指zhǐ上shàng？莫mò非fēi有yǒu個gè未wèi卜bǔ先xiān知zhī的de法fǎ術shù？我wǒ決jué不bù信xìn！不bù信xìn！等děng我wǒ再zài去qù來lái。」那nà大dà圣shèng收shōu了le如rú意yì棒bàng，抖dǒu擞sǒu神shén威wēi，将jiāng身shēn一yí纵zòng，站zhàn在zài佛fó祖zǔ手shǒu心xīn里lǐ，却què道dào声shēng「我wǒ出chū去qù也yě」。你nǐ看kàn他tā一yí路lù云yún光guāng，无wú形xíng无wú影yǐng去qù了le。佛fó祖zǔ慧huì眼yǎn观guān看kàn，见jiàn那nà猴hóu王wáng风fēng车chē子zi一yì般bān相xiāng似sì，不bù住zhù只zhǐ管guǎn前qián进jìn。大dà圣shèng行xíng时shí，忽hū见jiàn有yǒu五wǔ根gēn肉ròu红hóng柱zhù子zi，撑chēng着zhe一yì股gǔ青qīng气qì。他tā道dào：「此cǐ间jiān乃nǎi尽jìn头tóu路lù了le。这zhè番fān回huí去qù，如rú来lái作zuò证zhèng，灵líng霄xiāo宫gōng定dìng是shì我wǒ坐zuò也yě。」又yòu思sī量liàng说shuō：「且qiě住zhù！等děng我wǒ留liú下xià些xiē记jì号hào，方fāng好hǎo与yǔ如rú来lái说shuō话huà。」拔bá下xià一yì根gēn毫háo毛máo，吹chuī口kǒu仙xiān气qì，叫jiào「变biàn！」，变biàn作zuò一yì管guǎn浓nóng墨mò双shuāng毫háo笔bǐ，在zài那nà中zhōng间jiān柱zhù子zi上shàng写xiě一yì行xíng大dà字zì云yún：「齐qí天tiān大dà圣shèng到dào此cǐ一yì游yóu。」写xiě毕bì，收shōu了le毫háo毛máo，又yòu不bù庄zhuāng尊zūn，却què在zài第dì一yì根gēn柱zhù子zi根gēn下xià撒sā了le一yí泡pào猴hóu尿niào。翻fān转zhuǎn觔jīn斗dòu云yún，径jìng回huí本běn处chù，站zhàn在zài如rú来lái掌zhǎng内nèi，道dào：「我wǒ已yǐ去qù，今jīn来lái了le。你nǐ教jiào玉yù帝dì让ràng天tiān宫gōng与yǔ我wǒ。」如rú来lái骂mà道dào：「我wǒ把bǎ你nǐ这zhè个gè尿niào精jīng猴hóu子zi！你nǐ正zhèng好hǎo不bù曾céng离lí了le我wǒ掌zhǎng哩li。」大dà圣shèng道dào：「你nǐ是shì不bù知zhī。我wǒ去qù到dào天tiān尽jìn头tóu，见jiàn五wǔ根gēn肉ròu红hóng柱zhù，撑chēng着zhe一yì股gǔ青qīng气qì，我wǒ留liú个gè记jì在zài那nà里lǐ，你nǐ敢gǎn和hé我wǒ同tóng去qù看kàn么me？」如rú来lái道dào：「不bù消xiāo去qù，你nǐ只zhǐ自zì低dī头tóu看kàn看kàn。」那nà大dà圣shèng睁zhēng圆yuán火huǒ眼yǎn金jīn睛jīng，低dī头tóu看kàn时shí，原yuán来lái佛fó祖zǔ右yòu手shǒu中zhōng指zhǐ，写xiě着zhe「齐qí天tiān大dà圣shèng到dào此cǐ一yì游yóu」，大dà指zhǐ丫yā里lǐ，还hái有yǒu些xiē猴hóu尿niào臊sāo气qì。大dà圣shèng吃chī了le一yì惊jīng，道dào：「有yǒu这zhè等děng事shì？有yǒu这zhè等děng事shì？我wǒ将jiāng此cǐ字zì写xiě在zài撑chēng天tiān柱zhù子zi上shàng，如rú何hé却què在zài他tā手shǒu指zhǐ上shàng？莫mò非fēi有yǒu个gè未wèi卜bǔ先xiān知zhī的de法fǎ术shù？我wǒ决jué不bù信xìn！不bù信xìn！等děng我wǒ再zài去qù来lái。」

五行壓猴

好hǎo大dà聖shèng，急jí縱zòng身shēn又yòu要yào跳tiào出chū，被bèi佛fó祖zǔ翻fān掌zhǎng一yì撲pū，把bǎ這zhè猴hóu王wáng推tuī出chū西xī天tiān門mén外wài，將jiāng五wǔ指zhǐ化huà作zuò金jīn、木mù、水shuǐ、火huǒ、土tǔ五wǔ座zuò聯lián山shān，喚huàn名míng「五wǔ行xíng山shān」，輕qīng輕qīng的de把bǎ他tā壓yā住zhù。眾zhòng雷léi神shén與yǔ阿ā儺nuó、迦jiā葉shè，一yí個gè個gè合hé掌zhǎng稱chēng揚yáng道dào：「善shàn哉zāi，善shàn哉zāi！」好hǎo大dà圣shèng，急jí纵zòng身shēn又yòu要yào跳tiào出chū，被bèi佛fó祖zǔ翻fān掌zhǎng一yì扑pū，把bǎ这zhè猴hóu王wáng推tuī出chū西xī天tiān门mén外wài，将jiāng五wǔ指zhǐ化huà作zuò金jīn、木mù、水shuǐ、火huǒ、土tǔ五wǔ座zuò联lián山shān，唤huàn名míng「五wǔ行xíng山shān」，轻qīng轻qīng的de把bǎ他tā压yā住zhù。众zhòng雷léi神shén与yǔ阿ā傩nuó、迦jiā叶shè，一yí个gè个gè合hé掌zhǎng称chēng扬yáng道dào：「善shàn哉zāi，善shàn哉zāi！」

當dāng年nián卵luǎn化huà學xué為wéi人rén，立lì志zhì修xiū行xíng果guǒ道dào真zhēn。当dāng年nián卵luǎn化huà学xué为wéi人rén，立lì志zhì修xiū行xíng果guǒ道dào真zhēn。
萬wàn劫jié無wú移yí居jū勝shèng境jìng，一yì朝zhāo有yǒu變biàn散sàn精jīng神shén。万wàn劫jié无wú移yí居jū胜shèng境jìng，一yì朝zhāo有yǒu变biàn散sàn精jīng神shén。
欺qī天tiān罔wǎng上shàng思sī高gāo位wèi，凌líng聖shèng偷tōu丹dān亂luàn大dà倫lún。欺qī天tiān罔wǎng上shàng思sī高gāo位wèi，凌líng圣shèng偷tōu丹dān乱luàn大dà伦lún。
惡è貫guàn滿mǎn盈yíng今jīn有yǒu報bào，不bù知zhī何hé日rì得dé翻fān身shēn。恶è贯guàn满mǎn盈yíng今jīn有yǒu报bào，不bù知zhī何hé日rì得dé翻fān身shēn。
設宴謝佛

如rú來lái佛fó祖zǔ殄tiǎn滅miè了le妖yāo猴hóu，即jí喚huàn阿ā儺nuó、迦jiā葉shè，同tóng轉zhuǎn西xī方fāng極jí樂lè世shì界jiè。時shí有yǒu天tiān蓬péng、天tiān佑yòu，急jí出chū靈líng霄xiāo寶bǎo殿diàn道dào：「請qǐng如rú來lái少shǎo待dài，我wǒ主zhǔ大dà駕jià來lái也yě。」佛fó祖zǔ聞wén言yán，回huí首shǒu瞻zhān仰yǎng。須xū臾yú，果guǒ見jiàn八bā景jǐng鸞luán輿yú、九jiǔ光guāng寶bǎo蓋gài，聲shēng奏zòu玄xuán歌gē妙miào樂yuè，詠yǒng哦ó無wú量liàng神shén章zhāng，散sàn寶bǎo花huā，噴pēn真zhēn香xiāng，直zhí至zhì佛fó前qián謝xiè曰yuē：「多duō蒙méng大dà法fǎ，收shōu殄tiǎn妖yāo邪xié。望wàng如rú來lái少shǎo停tíng一yí日rì，請qǐng諸zhū仙xiān做zuò一yì會huì筵yán，奉fèng謝xiè。」如rú來lái不bù敢gǎn違wéi悖bèi，即jí合hé掌zhǎng謝xiè道dào：「老lǎo僧sēng承chéng大dà天tiān尊zūn宣xuān命mìng來lái此cǐ，有yǒu何hé法fǎ力lì？還hái是shì天tiān尊zūn與yǔ眾zhòng神shén洪hóng福fú。敢gǎn勞láo致zhì謝xiè？」玉yù帝dì傳chuán旨zhǐ，即jí著zhuó雷léi部bù眾zhòng神shén，分fēn頭tóu請qǐng三sān清qīng、四sì御yù、五wǔ老lǎo、六liù司sī、七qī元yuán、八bā極jí、九jiǔ曜yào、十shí都dōu、千qiān真zhēn萬wàn聖shèng，來lái此cǐ赴fù會huì，同tóng謝xiè佛fó恩ēn。如rú来lái佛fó祖zǔ殄tiǎn灭miè了le妖yāo猴hóu，即jí唤huàn阿ā傩nuó、迦jiā叶shè，同tóng转zhuǎn西xī方fāng极jí乐lè世shì界jiè。时shí有yǒu天tiān蓬péng、天tiān佑yòu，急jí出chū灵líng霄xiāo宝bǎo殿diàn道dào：「请qǐng如rú来lái少shǎo待dài，我wǒ主zhǔ大dà驾jià来lái也yě。」佛fó祖zǔ闻wén言yán，回huí首shǒu瞻zhān仰yǎng。须xū臾yú，果guǒ见jiàn八bā景jǐng鸾luán舆yú、九jiǔ光guāng宝bǎo盖gài，声shēng奏zòu玄xuán歌gē妙miào乐yuè，咏yǒng哦ó无wú量liàng神shén章zhāng，散sàn宝bǎo花huā，喷pēn真zhēn香xiāng，直zhí至zhì佛fó前qián谢xiè曰yuē：「多duō蒙méng大dà法fǎ，收shōu殄tiǎn妖yāo邪xié。望wàng如rú来lái少shǎo停tíng一yí日rì，请qǐng诸zhū仙xiān做zuò一yì会huì筵yán，奉fèng谢xiè。」如rú来lái不bù敢gǎn违wéi悖bèi，即jí合hé掌zhǎng谢xiè道dào：「老lǎo僧sēng承chéng大dà天tiān尊zūn宣xuān命mìng来lái此cǐ，有yǒu何hé法fǎ力lì？还hái是shì天tiān尊zūn与yǔ众zhòng神shén洪hóng福fú。敢gǎn劳láo致zhì谢xiè？」玉yù帝dì传chuán旨zhǐ，即jí着zhuó雷léi部bù众zhòng神shén，分fēn头tóu请qǐng三sān清qīng、四sì御yù、五wǔ老lǎo、六liù司sī、七qī元yuán、八bā极jí、九jiǔ曜yào、十shí都dōu、千qiān真zhēn万wàn圣shèng，来lái此cǐ赴fù会huì，同tóng谢xiè佛fó恩ēn。

安天大會

又yòu命mìng四sì大dà天tiān師shī、九jiǔ天tiān仙xiān女nǚ，大dà開kāi玉yù京jīng金jīn闕què、太tài玄xuán寶bǎo宮gōng、洞dòng陽yáng玉yù館guǎn，請qǐng如rú來lái高gāo座zuò七qī寶bǎo靈líng臺tái，調tiáo設shè各gè班bān坐zuò位wèi，安ān排pái龍lóng肝gān鳳fèng髓suǐ、玉yù液yè蟠pán桃táo。不bù一yì時shí，那nà玉yù清qīng元yuán始shǐ天tiān尊zūn、上shàng清qīng靈líng寶bǎo天tiān尊zūn、太tài清qīng道dào德dé天tiān尊zūn、五wǔ炁qì真zhēn君jūn、五wǔ斗dòu星xīng君jūn、三sān官guān四sì聖shèng、九jiǔ曜yào真zhēn君jūn、左zuǒ輔fǔ右yòu弼bì、天tiān王wáng、哪nǎ吒zhā、玄xuán虛xū一yì應yīng靈líng通tōng，對duì對duì旌jīng旗qí，雙shuāng雙shuāng幡fān蓋gài，都dōu捧pěng著zhe明míng珠zhū異yì寶bǎo、壽shòu果guǒ奇qí花huā，向xiàng佛fó前qián拜bài獻xiàn曰yuē：「感gǎn如rú來lái無wú量liàng法fǎ力lì，收shōu伏fú妖yāo猴hóu。蒙méng大dà天tiān尊zūn設shè宴yàn呼hū喚huàn，我wǒ等děng皆jiē來lái陳chén謝xiè。請qǐng如rú來lái將jiāng此cǐ會huì立lì一yì名míng，如rú何hé？」如rú來lái領lǐng眾zhòng神shén之zhī託tuō，曰yuē：「今jīn欲yù立lì名míng，可kě作zuò個gè『安ān天tiān大dà會huì』。」各gè仙xiān老lǎo異yì口kǒu同tóng聲shēng，俱jù道dào：「好hǎo個gè『安ān天tiān大dà會huì』！好hǎo個gè『安ān天tiān大dà會huì』！」言yán訖qì，各gè坐zuò座zuò位wèi，走zǒu斝jiǎ傳chuán觴shāng，簪zān花huā鼓gǔ瑟sè，果guǒ好hǎo會huì也yě。有yǒu詩shī為wèi證zhèng。詩shī曰yuē：又yòu命mìng四sì大dà天tiān师shī、九jiǔ天tiān仙xiān女nǚ，大dà开kāi玉yù京jīng金jīn阙què、太tài玄xuán宝bǎo宫gōng、洞dòng阳yáng玉yù馆guǎn，请qǐng如rú来lái高gāo座zuò七qī宝bǎo灵líng台tái，调tiáo设shè各gè班bān坐zuò位wèi，安ān排pái龙lóng肝gān凤fèng髓suǐ、玉yù液yè蟠pán桃táo。不bù一yì时shí，那nà玉yù清qīng元yuán始shǐ天tiān尊zūn、上shàng清qīng灵líng宝bǎo天tiān尊zūn、太tài清qīng道dào德dé天tiān尊zūn、五wǔ炁qì真zhēn君jūn、五wǔ斗dòu星xīng君jūn、三sān官guān四sì圣shèng、九jiǔ曜yào真zhēn君jūn、左zuǒ辅fǔ右yòu弼bì、天tiān王wáng、哪nǎ咤zhā、玄xuán虚xū一yì应yīng灵líng通tōng，对duì对duì旌jīng旗qí，双shuāng双shuāng幡fān盖gài，都dōu捧pěng着zhe明míng珠zhū异yì宝bǎo、寿shòu果guǒ奇qí花huā，向xiàng佛fó前qián拜bài献xiàn曰yuē：「感gǎn如rú来lái无wú量liàng法fǎ力lì，收shōu伏fú妖yāo猴hóu。蒙méng大dà天tiān尊zūn设shè宴yàn呼hū唤huàn，我wǒ等děng皆jiē来lái陈chén谢xiè。请qǐng如rú来lái将jiāng此cǐ会huì立lì一yì名míng，如rú何hé？」如rú来lái领lǐng众zhòng神shén之zhī托tuō，曰yuē：「今jīn欲yù立lì名míng，可kě作zuò个gè『安ān天tiān大dà会huì』。」各gè仙xiān老lǎo异yì口kǒu同tóng声shēng，俱jù道dào：「好hǎo个gè『安ān天tiān大dà会huì』！好hǎo个gè『安ān天tiān大dà会huì』！」言yán讫qì，各gè坐zuò座zuò位wèi，走zǒu斝jiǎ传chuán觞shāng，簪zān花huā鼓gǔ瑟sè，果guǒ好hǎo会huì也yě。有yǒu诗shī为wèi证zhèng。诗shī曰yuē：

宴yàn設shè蟠pán桃táo猴hóu攪jiǎo亂luàn，安ān天tiān大dà會huì勝shèng蟠pán桃táo。宴yàn设shè蟠pán桃táo猴hóu搅jiǎo乱luàn，安ān天tiān大dà会huì胜shèng蟠pán桃táo。
龍lóng旗qí鸞luán輅lù祥xiáng光guāng藹ǎi，寶bǎo節jié幢chuáng幡fān瑞ruì氣qì飄piāo。龙lóng旗qí鸾luán辂lù祥xiáng光guāng蔼ǎi，宝bǎo节jié幢chuáng幡fān瑞ruì气qì飘piāo。
仙xiān樂yuè玄xuán歌gē音yīn韻yùn美měi，鳳fèng簫xiāo玉yù管guǎn響xiǎng聲shēng高gāo。仙xiān乐yuè玄xuán歌gē音yīn韵yùn美měi，凤fèng箫xiāo玉yù管guǎn响xiǎng声shēng高gāo。
瓊qióng香xiāng繚liáo繞rào群qún仙xiān集jí，宇yǔ宙zhòu清qīng平píng賀hè聖shèng朝cháo。琼qióng香xiāng缭liáo绕rào群qún仙xiān集jí，宇yǔ宙zhòu清qīng平píng贺hè圣shèng朝cháo。
王母獻桃

眾zhòng皆jiē暢chàng然rán喜xǐ會huì，只zhǐ見jiàn王wáng母mǔ娘niáng娘niang引yǐn一yì班bān仙xiān子zi、仙xiān娥é、美měi姬jī、美měi女nǚ，飄piāo飄piāo蕩dàng蕩dàng，舞wǔ向xiàng佛fó前qián施shī禮lǐ曰yuē：「前qián被bèi妖yāo猴hóu攪jiǎo亂luàn蟠pán桃táo一yí會huì，請qǐng眾zhòng仙xiān、眾zhòng佛fó俱jù成chéng功gōng。今jīn蒙méng如rú來lái大dà法fǎ鍊liàn鎖suǒ頑wán猴hóu，喜xǐ慶qìng『安ān天tiān大dà會huì』，無wú物wù可kě謝xiè。今jīn是shì我wǒ淨jìng手shǒu親qīn摘zhāi大dà株zhū蟠pán桃táo數shù顆kē奉fèng獻xiàn。」真zhēn個gè是shì：众zhòng皆jiē畅chàng然rán喜xǐ会huì，只zhǐ见jiàn王wáng母mǔ娘niáng娘niang引yǐn一yì班bān仙xiān子zi、仙xiān娥é、美měi姬jī、美měi女nǚ，飘piāo飘piāo荡dàng荡dàng，舞wǔ向xiàng佛fó前qián施shī礼lǐ曰yuē：「前qián被bèi妖yāo猴hóu搅jiǎo乱luàn蟠pán桃táo一yí会huì，请qǐng众zhòng仙xiān、众zhòng佛fó俱jù成chéng功gōng。今jīn蒙méng如rú来lái大dà法fǎ炼liàn锁suǒ顽wán猴hóu，喜xǐ庆qìng『安ān天tiān大dà会huì』，无wú物wù可kě谢xiè。今jīn是shì我wǒ净jìng手shǒu亲qīn摘zhāi大dà株zhū蟠pán桃táo数shù颗kē奉fèng献xiàn。」真zhēn个gè是shì：

半bàn紅hóng半bàn綠lǜ噴pēn甘gān香xiāng，艷yàn麗lì仙xiān根gēn萬wàn載zǎi長cháng。半bàn红hóng半bàn绿lǜ喷pēn甘gān香xiāng，艳yàn丽lì仙xiān根gēn万wàn载zǎi长cháng。
堪kān笑xiào武wǔ陵líng源yuán上shàng種zhǒng，爭zhēng如rú天tiān府fǔ更gèng奇qí強qiáng。堪kān笑xiào武wǔ陵líng源yuán上shàng种zhǒng，争zhēng如rú天tiān府fǔ更gèng奇qí强qiáng。
紫zǐ紋wén嬌jiāo嫩nèn寰huán中zhōng少shǎo，緗xiāng核hé清qīng甜tián世shì莫mò雙shuāng。紫zǐ纹wén娇jiāo嫩nèn寰huán中zhōng少shǎo，缃xiāng核hé清qīng甜tián世shì莫mò双shuāng。
延yán壽shòu延yán年nián能néng易yì體tǐ，有yǒu緣yuán食shí者zhě自zì非fēi常cháng。延yán寿shòu延yán年nián能néng易yì体tǐ，有yǒu缘yuán食shí者zhě自zì非fēi常cháng。
仙姬歌舞

佛fó祖zǔ合hé掌zhǎng向xiàng王wáng母mǔ謝xiè訖qì。王wáng母mǔ又yòu著zhuó仙xiān姬jī、仙xiān子zi，唱chàng的de唱chàng，舞wǔ的de舞wǔ。滿mǎn會huì群qún仙xiān，又yòu皆jiē賞shǎng讚zàn。正zhèng是shì：佛fó祖zǔ合hé掌zhǎng向xiàng王wáng母mǔ谢xiè讫qì。王wáng母mǔ又yòu着zhuó仙xiān姬jī、仙xiān子zi，唱chàng的de唱chàng，舞wǔ的de舞wǔ。满mǎn会huì群qún仙xiān，又yòu皆jiē赏shǎng赞zàn。正zhèng是shì：

縹piǎo緲miǎo天tiān香xiāng滿mǎn座zuò，繽bīn紛fēn仙xiān蕊ruǐ仙xiān花huā。缥piǎo缈miǎo天tiān香xiāng满mǎn座zuò，缤bīn纷fēn仙xiān蕊ruǐ仙xiān花huā。
玉yù京jīng金jīn闕què大dà榮róng華huá，異yì品pǐn奇qí珍zhēn無wú價jià。玉yù京jīng金jīn阙què大dà荣róng华huá，异yì品pǐn奇qí珍zhēn无wú价jià。
對duì對duì與yǔ天tiān齊qí壽shòu，雙shuāng雙shuāng萬wàn劫jié增zēng加jiā。对duì对duì与yǔ天tiān齐qí寿shòu，双shuāng双shuāng万wàn劫jié增zēng加jiā。
桑sāng田tián滄cāng海hǎi任rèn更gèng差chā，他tā自zì無wú驚jīng無wú訝yà。桑sāng田tián沧cāng海hǎi任rèn更gèng差chā，他tā自zì无wú惊jīng无wú讶yà。
壽星臨會

王wáng母mǔ正zhèng著zhuó仙xiān姬jī、仙xiān子zi歌gē舞wǔ，觥gōng籌chóu交jiāo錯cuò，不bù多duō時shí，忽hū又yòu聞wén得dé一yí陣zhèn異yì香xiāng來lái鼻bí噢xiù，驚jīng動dòng滿mǎn堂táng星xīng與yǔ宿xiù、天tiān仙xiān。佛fó祖zǔ把bǎ杯bēi停tíng，各gè各gè擡tái頭tóu迎yíng目mù候hòu。霄xiāo漢hàn中zhōng間jiān，現xiàn老lǎo人rén，手shǒu捧pěng靈líng芝zhī飛fēi藹ǎi，繡xiù葫hú蘆lú藏cáng蓄xù萬wàn年nián丹dān，寶bǎo籙lù名míng書shū千qiān紀jì壽shòu。王wáng母mǔ正zhèng着zhuó仙xiān姬jī、仙xiān子zi歌gē舞wǔ，觥gōng筹chóu交jiāo错cuò，不bù多duō时shí，忽hū又yòu闻wén得dé一yí阵zhèn异yì香xiāng来lái鼻bí噢xiù，惊jīng动dòng满mǎn堂táng星xīng与yǔ宿xiù、天tiān仙xiān。佛fó祖zǔ把bǎ杯bēi停tíng，各gè各gè抬tái头tóu迎yíng目mù候hòu。霄xiāo汉hàn中zhōng间jiān，现xiàn老lǎo人rén，手shǒu捧pěng灵líng芝zhī飞fēi蔼ǎi，绣xiù葫hú芦lú藏cáng蓄xù万wàn年nián丹dān，宝bǎo箓lù名míng书shū千qiān纪jì寿shòu。

洞dòng裡lǐ乾qián坤kūn任rèn自zì由yóu，壺hú中zhōng日rì月yuè隨suí成chéng就jiù。遨áo遊yóu四sì海hǎi樂lè清qīng閑xián，散sàn淡dàn十shí洲zhōu容róng輻fú輳còu。洞dòng里lǐ干qián坤kūn任rèn自zì由yóu，壶hú中zhōng日rì月yuè随suí成chéng就jiù。遨áo游yóu四sì海hǎi乐lè清qīng闲xián，散sàn淡dàn十shí洲zhōu容róng辐fú辏còu。
曾céng赴fù蟠pán桃táo醉zuì幾jǐ遭zāo，醒xǐng時shí明míng月yuè還hái依yī舊jiù。長cháng頭tóu大dà耳ěr短duǎn身shēn軀qū，南nán極jí之zhī方fāng稱chēng老lǎo壽shòu。曾céng赴fù蟠pán桃táo醉zuì几jǐ遭zāo，醒xǐng时shí明míng月yuè还hái依yī旧jiù。长cháng头tóu大dà耳ěr短duǎn身shēn躯qū，南nán极jí之zhī方fāng称chēng老lǎo寿shòu。
壽星獻丹

壽shòu星xīng又yòu到dào，見jiàn玉yù帝dì禮lǐ畢bì，又yòu見jiàn如rú來lái申shēn謝xiè曰yuē：「始shǐ聞wén那nà妖yāo猴hóu被bèi老lǎo君jūn引yǐn至zhì兜dōu率shuài宮gōng鍛duàn煉liàn，以yǐ為wéi必bì致zhì平píng安ān，不bù期qī他tā又yòu反fǎn出chū。幸xìng如rú來lái善shàn伏fú此cǐ怪guài，設shè宴yàn奉fèng謝xiè，故gù此cǐ聞wén風fēng而ér來lái。更gèng無wú他tā物wù可kě獻xiàn，特tè具jù紫zǐ芝zhī瑤yáo草cǎo、碧bì藕ǒu金jīn丹dān奉fèng上shàng。」詩shī曰yuē：寿shòu星xīng又yòu到dào，见jiàn玉yù帝dì礼lǐ毕bì，又yòu见jiàn如rú来lái申shēn谢xiè曰yuē：「始shǐ闻wén那nà妖yāo猴hóu被bèi老lǎo君jūn引yǐn至zhì兜dōu率shuài宫gōng锻duàn炼liàn，以yǐ为wéi必bì致zhì平píng安ān，不bù期qī他tā又yòu反fǎn出chū。幸xìng如rú来lái善shàn伏fú此cǐ怪guài，设shè宴yàn奉fèng谢xiè，故gù此cǐ闻wén风fēng而ér来lái。更gèng无wú他tā物wù可kě献xiàn，特tè具jù紫zǐ芝zhī瑶yáo草cǎo、碧bì藕ǒu金jīn丹dān奉fèng上shàng。」诗shī曰yuē：

碧bì藕ǒu金jīn丹dān奉fèng釋shì迦jiā，如rú來lái萬wàn壽shòu若ruò恆héng沙shā。碧bì藕ǒu金jīn丹dān奉fèng释shì迦jiā，如rú来lái万wàn寿shòu若ruò恒héng沙shā。
清qīng平píng永yǒng樂lè三sān乘shèng錦jǐn，康kāng泰tài長cháng生shēng九jiǔ品pǐn花huā。清qīng平píng永yǒng乐lè三sān乘shèng锦jǐn，康kāng泰tài长cháng生shēng九jiǔ品pǐn花huā。
無wú相xiàng門mén中zhōng真zhēn法fǎ主zhǔ，色sè空kōng天tiān上shàng是shì仙xiān家jiā。无wú相xiàng门mén中zhōng真zhēn法fǎ主zhǔ，色sè空kōng天tiān上shàng是shì仙xiān家jiā。
乾qián坤kūn大dà地dì皆jiē稱chēng祖zǔ，丈zhàng六liù金jīn身shēn福fú壽shòu賒shē。干qián坤kūn大dà地dì皆jiē称chēng祖zǔ，丈zhàng六liù金jīn身shēn福fú寿shòu赊shē。
赤腳獻梨

如rú來lái忻xīn然rán領lǐng謝xiè。壽shòu星xīng得dé座zuò，依yī然rán走zǒu斝jiǎ傳chuán觴shāng。只zhǐ見jiàn赤chì腳jiǎo大dà仙xiān又yòu至zhì，向xiàng玉yù帝dì前qián頫fǔ顖xìn，禮lǐ畢bì，又yòu對duì佛fó祖zǔ謝xiè道dào：「深shēn感gǎn法fǎ力lì，降xiáng伏fú妖yāo猴hóu。無wú物wù可kě以yǐ表biǎo敬jìng，特tè具jù交jiāo梨lí二èr顆kē、火huǒ棗zǎo數shù枚méi奉fèng獻xiàn。」詩shī曰yuē：如rú来lái忻xīn然rán领lǐng谢xiè。寿shòu星xīng得dé座zuò，依yī然rán走zǒu斝jiǎ传chuán觞shāng。只zhǐ见jiàn赤chì脚jiǎo大dà仙xiān又yòu至zhì，向xiàng玉yù帝dì前qián俯fǔ顖xìn，礼lǐ毕bì，又yòu对duì佛fó祖zǔ谢xiè道dào：「深shēn感gǎn法fǎ力lì，降xiáng伏fú妖yāo猴hóu。无wú物wù可kě以yǐ表biǎo敬jìng，特tè具jù交jiāo梨lí二èr颗kē、火huǒ枣zǎo数shù枚méi奉fèng献xiàn。」诗shī曰yuē：

大dà仙xiān赤chì腳jiǎo棗zǎo梨lí香xiāng，敬jìng獻xiàn彌mí陀tuó壽shòu算suàn長cháng。大dà仙xiān赤chì脚jiǎo枣zǎo梨lí香xiāng，敬jìng献xiàn弥mí陀tuó寿shòu算suàn长cháng。
七qī寶bǎo蓮lián臺tái山shān樣yàng穩wěn，千qiān金jīn花huā座zuò錦jǐn般bān粧zhuāng。七qī宝bǎo莲lián台tái山shān样yàng稳wěn，千qiān金jīn花huā座zuò锦jǐn般bān粧zhuāng。
壽shòu同tóng天tiān地dì言yán非fēi謬miù，福fú比bǐ洪hóng波bō話huà豈qǐ狂kuáng。寿shòu同tóng天tiān地dì言yán非fēi谬miù，福fú比bǐ洪hóng波bō话huà岂qǐ狂kuáng。
福fú壽shòu如rú期qī真zhēn個gè是shì，清qīng閑xián極jí樂lè那nà西xī方fāng。福fú寿shòu如rú期qī真zhēn个gè是shì，清qīng闲xián极jí乐lè那nà西xī方fāng。
六字真言

如rú來lái又yòu稱chēng謝xiè了le，叫jiào阿ā儺nuó、迦jiā葉shè將jiāng各gè所suǒ獻xiàn之zhī物wù一yì一yī收shōu起qǐ，方fāng向xiàng玉yù帝dì前qián謝xiè宴yàn。眾zhòng各gè酩mǐng酊dǐng。只zhǐ見jiàn個gè巡xún視shì靈líng官guān來lái報bào道dào：「那nà大dà聖shèng伸shēn出chū頭tóu來lái了le。」佛fó祖zǔ道dào：「不bù妨fáng，不bù妨fáng。」袖xiù中zhōng只zhǐ取qǔ出chū一yì張zhāng帖tiě子zi，上shàng有yǒu六liù個gè金jīn字zì：「唵ǎn、嘛ma、呢ne、叭bā、咪mī、吽hōng。」遞dì與yǔ阿ā儺nuó，叫jiào貼tiē在zài那nà山shān頂dǐng上shàng。這zhè尊zūn者zhě即jí領lǐng帖tiě子zi，拿ná出chū天tiān門mén，到dào那nà五wǔ行xíng山shān頂dǐng上shàng，緊jǐn緊jǐn的de貼tiē在zài一yí塊kuài四sì方fāng石shí上shàng。那nà座zuò山shān即jí生shēng根gēn合hé縫fèng，可kě運yùn用yòng呼hū吸xī之zhī氣qì，手shǒu兒ér爬pá出chū，可kě以yǐ搖yáo掙zhèng搖yáo掙zhèng。如rú来lái又yòu称chēng谢xiè了le，叫jiào阿ā傩nuó、迦jiā叶shè将jiāng各gè所suǒ献xiàn之zhī物wù一yì一yī收shōu起qǐ，方fāng向xiàng玉yù帝dì前qián谢xiè宴yàn。众zhòng各gè酩mǐng酊dǐng。只zhǐ见jiàn个gè巡xún视shì灵líng官guān来lái报bào道dào：「那nà大dà圣shèng伸shēn出chū头tóu来lái了le。」佛fó祖zǔ道dào：「不bù妨fáng，不bù妨fáng。」袖xiù中zhōng只zhǐ取qǔ出chū一yì张zhāng帖tiě子zi，上shàng有yǒu六liù个gè金jīn字zì：「唵ǎn、嘛ma、呢ne、叭bā、咪mī、吽hōng。」递dì与yǔ阿ā傩nuó，叫jiào贴tiē在zài那nà山shān顶dǐng上shàng。这zhè尊zūn者zhě即jí领lǐng帖tiě子zi，拿ná出chū天tiān门mén，到dào那nà五wǔ行xíng山shān顶dǐng上shàng，紧jǐn紧jǐn的de贴tiē在zài一yí块kuài四sì方fāng石shí上shàng。那nà座zuò山shān即jí生shēng根gēn合hé缝fèng，可kě运yùn用yòng呼hū吸xī之zhī气qì，手shǒu儿ér爬pá出chū，可kě以yǐ摇yáo挣zhèng摇yáo挣zhèng。

鐵丸銅汁

阿ā儺nuó回huí報bào道dào：「已yǐ將jiāng帖tiě子zi貼tiē了le。」如rú來lái即jí辭cí了le玉yù帝dì眾zhòng神shén，與yǔ二èr尊zūn者zhě出chū天tiān門mén之zhī外wài，又yòu發fā一yí個gè慈cí悲bēi心xīn，念niàn動dòng真zhēn言yán咒zhòu語yǔ，將jiāng五wǔ行xíng山shān召zhào一yì尊zūn土tǔ地dì神shén祗qí，會huì同tóng五wǔ方fāng揭jiē諦dì，居jū住zhù此cǐ山shān監jiān押yā。「但dàn他tā饑jī時shí，與yǔ他tā鐵tiě丸wán子zi吃chī；渴kě時shí，與yǔ他tā溶róng化huà的de銅tóng汁zhī飲yǐn。待dài他tā災zāi愆qiān滿mǎn日rì，自zì有yǒu人rén救jiù他tā。」正zhèng是shì：阿ā傩nuó回huí报bào道dào：「已yǐ将jiāng帖tiě子zi贴tiē了le。」如rú来lái即jí辞cí了le玉yù帝dì众zhòng神shén，与yǔ二èr尊zūn者zhě出chū天tiān门mén之zhī外wài，又yòu发fā一yí个gè慈cí悲bēi心xīn，念niàn动dòng真zhēn言yán咒zhòu语yǔ，将jiāng五wǔ行xíng山shān召zhào一yì尊zūn土tǔ地dì神shén祗qí，会huì同tóng五wǔ方fāng揭jiē谛dì，居jū住zhù此cǐ山shān监jiān押yā。「但dàn他tā饥jī时shí，与yǔ他tā铁tiě丸wán子zi吃chī；渴kě时shí，与yǔ他tā溶róng化huà的de铜tóng汁zhī饮yǐn。待dài他tā灾zāi愆qiān满mǎn日rì，自zì有yǒu人rén救jiù他tā。」正zhèng是shì：

妖yāo猴hóu大dà膽dǎn反fǎn天tiān宮gōng，卻què被bèi如rú來lái伏fú手shǒu降xiáng。妖yāo猴hóu大dà胆dǎn反fǎn天tiān宫gōng，却què被bèi如rú来lái伏fú手shǒu降xiáng。
渴kě飲yǐn溶róng銅tóng捱ái歲suì月yuè，饑jī餐cān鐵tiě彈dàn度dù時shí光guāng。渴kě饮yǐn溶róng铜tóng挨ái岁suì月yuè，饥jī餐cān铁tiě弹dàn度dù时shí光guāng。
天tiān災zāi苦kǔ困kùn遭zāo磨mó折zhé，人rén事shì淒qī涼liáng喜xǐ命mìng長cháng。天tiān灾zāi苦kǔ困kùn遭zāo磨mó折zhé，人rén事shì凄qī凉liáng喜xǐ命mìng长cháng。
若ruò得dé英yīng雄xióng重chóng展zhǎn掙zhèng，他tā年nián奉fèng佛fó上shàng西xī方fāng。若ruò得dé英yīng雄xióng重chóng展zhǎn挣zhèng，他tā年nián奉fèng佛fó上shàng西xī方fāng。
又yòu詩shī曰yuē：伏fú逞chěng豪háo強qiáng大dà勢shì興xìng，降xiáng龍lóng伏fú虎hǔ弄nòng乖guāi能néng。又yòu诗shī曰yuē：伏fú逞chěng豪háo强qiáng大dà势shì兴xìng，降xiáng龙lóng伏fú虎hǔ弄nòng乖guāi能néng。
偷tōu桃táo偷tōu酒jiǔ遊yóu天tiān府fǔ，受shòu籙lù承chéng恩ēn在zài玉yù京jīng。偷tōu桃táo偷tōu酒jiǔ游yóu天tiān府fǔ，受shòu箓lù承chéng恩ēn在zài玉yù京jīng。
惡è貫guàn滿mǎn盈yíng身shēn受shòu困kùn，善shàn根gēn不bù絕jué氣qì還hái昇shēng。恶è贯guàn满mǎn盈yíng身shēn受shòu困kùn，善shàn根gēn不bù绝jué气qì还hái升shēng。
果guǒ然rán脫tuō得dé如rú來lái手shǒu，且qiě待dài唐táng朝cháo出chū聖shèng僧sēng。果guǒ然rán脱tuō得dé如rú来lái手shǒu，且qiě待dài唐táng朝cháo出chū圣shèng僧sēng。
且聽下回

畢bì竟jìng不bù知zhī向xiàng後hòu何hé年nián何hé月yuè，方fāng滿mǎn災zāi殃yāng，且qiě聽tīng下xià回huí分fēn解jiě。毕bì竟jìng不bù知zhī向xiàng后hòu何hé年nián何hé月yuè，方fāng满mǎn灾zāi殃yāng，且qiě听tīng下xià回huí分fēn解jiě。

英譯 Five Pink Pillars
Rank, wealth, fame and merit are fixed by bonds formed long before; as a man, never deceive your own heart. Upright, grand, bright and clear — loyalty and goodness ripen into ever-deeper fruit. A little arrogance, and Heaven adds its censure; what is not met now awaits its appointed hour. Ask the Lord of the East: why is it that calamity now comes to assail? Only because the heart, soaring high, schemed without limit, refusing high and low — and so threw rule and precept into chaos.

The tale tells how the Great Sage Equal to Heaven was marched by the host of Heaven's troops to the foot of the Execution Scaffold and bound to the demon-subduing pillar. They hewed at him with knife and axe, stabbed him with spear and slashed him with sword, and none of it so much as grazed his body. The Star of the Southern Dipper sharply commanded the gods of the Fire Bureau to set him ablaze and roast him, and still they could not burn him. Then the gods of the Thunder Bureau were sent to strike him with thunder-shards, and these could injure not a single hair. “Your Majesty,” the mighty Demon-King and the rest reported to the throne, “we cannot tell where this Great Sage learned his art of body-warding. Your servants have hewn him with knife and axe, struck him with thunder and burned him with fire, yet cannot harm a single hair of him. What is to be done?” The Jade Emperor heard them out. “This wretch — so-and-so, just so,” he said. “How shall he be dealt with?” At once Laozi, the Most High Lord, memorialized. “That monkey has eaten the immortal peaches, drunk the imperial wine, and stolen the elixir of the immortals. My five gourds of elixir, some raw and some refined, he swallowed whole into his belly; working the Fire of Samādhi, it has forged into a single mass, so that his whole frame has become a body of adamant and cannot be harmed in haste. Better let this old Daoist take him away and set him in the Brazier of the Eight Trigrams. With civil and martial fire I shall refine him and draw out my elixir, and his body will of itself become ash.” The Jade Emperor heard this and at once ordered the Six Ding and Six Jia to unbind him and hand him over. Laozi received the command and departed. On the other side, Erlang the Manifest Sage was summoned and rewarded — a hundred golden flowers, a hundred bottles of imperial wine, a hundred pellets of reverted elixir, rare gems and bright pearls, brocades and the like, to be shared with his sworn brothers. The True Lord gave thanks for the grace and returned to Guanjiangkou; and of him we say no more here.

Laozi came to the Tushita Palace, loosed the Great Sage's cords, drew out the spike that had pierced his collarbone, and thrust him into the Brazier of the Eight Trigrams; and he ordered the brazier-tending Daoist and the fire-stoking lad to fan the flames up and refine him. Now that brazier was set out by the Eight Trigrams — Qian, Kan, Gen, Zhen, Xun, Li, Kun and Dui — and the monkey at once thrust himself in beneath the Xun position. Xun is Wind, and where there is wind there is no fire. Only, the wind churned up smoke, which seared his pair of eyes fire-red and left them like an old man's chronic sore eyes; and so they came to be called the Fiery Eyes and Golden Pupils.

Truly time speeds swiftly. Before he knew it, seven times seven had made forty-nine days, and Laozi's fire-cycle was complete. Of a sudden, one day, the brazier was opened to take out the elixir. The Great Sage, both hands shielding his eyes, was just then rubbing them and weeping when he heard a sound at the brazier's mouth. He opened his eyes suddenly and saw the light; and unable to hold back, he flexed his body in a single bound, leapt out of the elixir-brazier, and with a clattering crash kicked the Eight-Trigram Brazier over and made straight for the door. In a fluster the fire-stokers, the brazier-tenders and the Ding-Jia crew rushed to seize him, and one by one he knocked them all flat, like a white-browed tiger gone epileptic, like a wind-mad single-horned dragon. Laozi gave chase and grabbed at him; but with one wrench the monkey threw him head over heels, and slipped free. At once he drew the As-You-Will cudgel from his ear, faced the wind and gave it a shake, and it grew bowl-thick as before, gripped firm in his hand. Heedless of good or ill, once more he threw the Palace of Heaven into uproar, beating the Nine Luminary Stars behind barred doors and the Four Heavenly Kings into formless flight. A fine monkey-sprite! There is a poem to prove it:

His Primal-Unity body squares true with the Before-Heaven; through ten thousand kalpas, a thousand turns, it is only Self-So. Vague and boundless, doing-nothing, one with the Great Monad; Thus-and-Thus, unmoving, it is named First Mystery. Long refined in the brazier, yet no lead and mercury; beyond all things, deathless — this is the root-immortal. Transformations without end, and still he transforms; of the Three Refuges and Five Precepts, say nothing at all.

And another:

A single point of numinous light pierces the Great Void; that staff of his is likewise so. Now long, now short, used as one wills; crosswise or upright, ranged at will, free to furl or unfurl.

And another:

The ape-and-monkey, body of the Way, is matched to the human mind; the mind is the ape-and-monkey — the meaning runs deep. Great Sage Equal to Heaven is no empty boast; but the post of Bì-mǎ — how could that know his true note? Horse and ape working as one, mind in accord with intent; bind them fast and tether them tight — seek not outside. Let the ten thousand forms return to the true, following the single principle; one in tally with the Tathāgata, dwelling in the Twin Groves.

This time the Monkey King, heeding neither high nor low, wielded his iron cudgel, striking east and warding west; not one god could withstand him, and he beat his way clear to the Hall of Universal Brightness and out to the very front of the Hall of Divine Mists. Luckily the True Lord Yousheng's aide-officer, Wang the Numinous Officer, was holding the hall. Seeing the Great Sage run riot, he drew his golden whip and pressed forward to block him. “Where to, you rascally ape?” he cried. “With me here, by no means run wild!” The Great Sage allowed him no word of explanation, but raised his cudgel and struck, and the Officer's whip rose to meet it. The two grappled and tangled together before the Hall of Divine Mists — a fine fight!

A red-blooded loyal heart, great in fair repute; one who cheats Heaven and deludes its lord — a name gone foul. One base, one fine — happily they hold each other off; hero against hero, joined in the same wager-match. The iron cudgel fierce, the golden whip swift — how can the upright and selfless endure it? This one is the Taiyi Thunder-Sound Responsive-Manifestation Honored One; that one is the Great Sage Equal to Heaven, the ape-and-monkey fiend. Golden whip and iron cudgel — both houses have their skill; both are immortal arms of the divine palace. Today before the Treasure Hall of Divine Mists they flaunt their might, each displaying heroic talent — truly a sight to love. The one, heart-cheating, would seize the Dipper-and-Ox Palace; the other strains every sinew to uphold the realm of the Dark Sage. Bitterly they strive, neither yielding, displaying their powers; whip and cudgel come and go with no victor and no vanquished.

The two fought locked together, and victory was undecided. Soon the True Lord Yousheng dispatched his officers to send word to the Thunder Mansion, and thirty-six Thunder Generals were summoned to come all at once, ringing the Great Sage in their midst, each unleashing his ferocity in pitched battle. The Great Sage showed not the least trace of fear. Wielding his one As-You-Will cudgel, he warded left and blocked right, parried behind and met in front. All at once, seeing the Thunder Generals' sabers, spears, swords and halberds, their whips, maces, bludgeons and hammers, their battle-axes, war-hammers and gold-melon maces, their banner-blades, sickles and crescent-spades all pressing in hard, he shook his body and changed: he made himself three heads and six arms, gave the cudgel a shake, and turned it into three cudgels worked by six hands. Plying the three cudgels, whirling just like a spinning-wheel, he twirled round and round in the heart of the ring and danced through the air, and the Thunder Gods could come nowhere near. Truly it was:

Round and full, dazzling-bright — abiding from all antiquity: how could a man learn it? Enter fire, it cannot burn; enter water, when was it ever drowned? A single luminous maṇi-pearl: sword and halberd, saber and spear cannot wound it. It can be good, it can be evil; good and evil before us, it works as it will. In its good, it becomes Buddha or immortal; in its evil, it takes on fur and grows horns. With boundless transformations he troubles the Heavenly Palace; the Thunder Generals and divine troops cannot catch him.

At that time the assembled gods pressed the Great Sage into their midst and still could not get near him, all shouting, all fighting in confusion. Soon the Jade Emperor was alarmed, and at once issued a decree dispatching the Roving Inspector Officer together with the True Lord Yisheng to go to the Western Quarter and invite the Old Buddha to subdue him. The two sage-envoys received the decree and went straight to the Spirit Mountain's fair domain. Before the Treasure-Temple of Thunderclap they paid their respects to the Four Vajra-guardians and Eight Bodhisattvas and begged that their coming be announced. The gods went down to the foot of the Jeweled Lotus Dais and made it known, and the Tathāgata summoned the two sages. They circled the Buddha thrice in reverence and stood attending below the dais. “On what matter,” the Tathāgata asked, “does the Jade Emperor trouble you two sages to descend?” “Some time ago,” they reported, “Flower-Fruit Mountain bore a monkey who there worked his magic powers, gathered a host of monkeys, and threw the world into disorder. The Jade Emperor sent down an edict of amnesty and enfeoffed him as Bì-mǎ-wēn; but he scorned the post as too low and rebelled. Then Heaven sent Heavenly King Li and the Prince Nezha to seize him, without success, so it amnestied him again and titled him Great Sage Equal to Heaven — at first an office with rank but no stipend. It set him to oversee the Peach Garden, and he stole the peaches; he went on to the Jasper Pool, stole the viands and the wine, wrecked the Grand Assembly in his cups, then secretly entered the Tushita Palace, stole Laozi's elixir, and rebelled out of Heaven. “The Jade Emperor sent a hundred thousand heavenly troops again, and still could not capture him. Then Guanyin recommended the True Lord Erlang and his sworn brothers to hunt him down; and his transformations being so manifold, it was only because Laozi hurled the adamant-ring and struck Erlang's mark that he was at last seized, delivered to the throne, and ordered beheaded. Knife-hewing and axe-chopping, fire-burning and thunder-striking — none could harm him. Laozi got leave by memorial to take him away, refined him with fire for forty-nine days, and opened the cauldron; but out he leapt again from the Eight-Trigram Brazier, drove back the heavenly soldiers, and pressed into the Hall of Universal Brightness and outside the Hall of Divine Mists, where Wang the Numinous Officer, the True Lord Yousheng's aide, blocked him in bitter combat. Then thirty-six Thunder Generals were summoned to trap him in their midst, and still none could come near. The matter being urgent, the Jade Emperor therefore specially invites the Tathāgata to come to his rescue.” The Tathāgata heard this and addressed the assembled Bodhisattvas. “Sit firm here in the Hall of the Law,” he said, “and let none disturb the meditation-seats. Wait while I go subdue this fiend and rescue the throne.” He then called the two venerables Ānanda and Kāśyapa to attend him, left Thunderclap, and went straight to the gate of the Hall of Divine Mists. Suddenly he heard shouts that shook the ears: it was the thirty-six Thunder Generals besieging the Great Sage. The Buddha issued a dharma-decree ordering the Thunder Generals to cease their arms, open their lines, and call the Great Sage out. “Let me ask him what powers he has,” he said; and the generals duly withdrew. The Great Sage too withdrew his magic form and showed his true body. He came forward in a surge of fury and shouted shrilly: “What manner of holy man are you, who dares come halt the fighting and question me?” “I am Śākyamuni, the Honored One of the Western Paradise of Ultimate Bliss — Namo Amitābha Buddha,” said the Tathāgata with a smile. “Now I hear you are wild and boorish, rebelling against Heaven again and again. I wonder where you were born and grew, in what year you gained the Way, and why you are so violent and overbearing?” And the Great Sage answered him in verse:

I am by origin a numinous immortal, formed of Heaven and Earth, an old ape of Flower-Fruit Mountain. In the Water-Curtain Cave I made my home and trade; I sought friends and a master, and awoke to the Grand Mystery. I refined to life-everlasting through arts past counting; I learned transformations boundlessly wide. Because, in the mortal world, I found the ground too cramped, I set my heart firmly on dwelling in the Jasper Heaven. The Treasure Hall of Divine Mists is no one's for long; through the ages, the kings of men each have their portioned turn. The strong should be honored — the seat should yield to me! A hero like none other, I dare to claim the foremost place.

The Buddha heard him out and laughed a cold ha-ha. “You wretch are but a monkey become a spirit! How dare you cheat your own heart and scheme to seize the honored seat of the Jade Emperor? He has cultivated himself from infancy, bitterly passing through one thousand seven hundred and fifty kalpas, and each kalpa is one hundred twenty-nine thousand six hundred years. Reckon how many years that makes — only then may one enjoy this Boundless Great Way. “You beast, only first entering upon human form, how dare you utter such big words! Unbecoming of a human! Unbecoming of a human! You shorten your own allotted span. Submit at once, and by all means talk no nonsense! I fear only that you will meet a cruel hand and your life be ended in an instant — and what a pity that would be for your Original Face.” “Though he is young in years and long in cultivation,” said the Great Sage, “still he ought not to hold this place forever. As the saying goes, 'The throne is taken in turn — next year it comes to my house.' Just make him move out and yield the Palace of Heaven to me, and there's an end of it. But if he still won't yield, I'll surely make havoc, and there will never be peace!” “Besides your arts of deathless life and transformation,” said the Buddha, “what other power have you, that you dare seize the fair realm of Heaven's Palace?” “My skills are many!” said the Great Sage. “I have seventy-two transformations, life everlasting unaging through ten thousand kalpas, and I can ride the cloud-somersault — one bound, a hundred and eight thousand lǐ. Why should I not sit upon the heavenly throne?” “Let me make a wager with you,” said the Buddha. “If you have the skill to somersault clear of my right palm, I'll count you the winner: no more need of weapons or bitter war — I'll ask the Jade Emperor to go dwell in the West and yield the Palace of Heaven to you. But if you cannot leap free of my palm, then go back down to the world as a fiend, cultivate yourself a few more kalpas, and come quarrel again.” The Great Sage heard this and laughed to himself. “This Tathāgata is a great fool! My one somersault goes a hundred and eight thousand lǐ, and his palm is not a chǐ across — how could I fail to leap clear?” Quickly he called out: “If you put it so, can you make good your word?” “I can, I can!” said the Buddha — and spread open his right hand, which was about the size of a lotus leaf.

The Great Sage put away his As-You-Will cudgel, roused his spirit-might, flexed his body in a single bound, and stood in the center of the Buddha's palm. “And out I go!” he cried. Look at him — a streak of cloud-light, gone formless and shadowless. The Buddha watched with his wisdom-eye and saw the Monkey King spinning along just like a pinwheel, never stopping, pressing ever onward. As the Great Sage went, he suddenly saw five flesh-pink pillars propping up a mass of blue vapor. “This must be the end of the road,” he said. “When I go back this time, with the Tathāgata as witness, the Hall of Divine Mists will surely be mine to sit in.” Then he thought again. “Wait! Let me leave some mark, so I'll have proof when I speak to the Tathāgata.” He pulled out a hair, blew on it with magic breath, cried “Change!” — and turned it into a thick-inked double-tipped brush; and on the middle pillar he wrote a line of large characters: The Great Sage Equal to Heaven was here. Having written it, he took back his hair, and then — most unseemly — let loose a gush of monkey-piss at the foot of the first pillar. He flipped his cloud-somersault over, went straight back, stood in the Tathāgata's palm, and said: “I've gone and now I'm back. Tell the Jade Emperor to yield me the Palace of Heaven.” “You piss-spirit of a monkey!” the Tathāgata cursed. “You never once left my palm.” “You don't know,” said the Great Sage. “I went to the very end of the sky, saw five flesh-pink pillars propping a mass of blue vapor, and left my mark there. Dare you go with me to look?” “No need to go,” said the Tathāgata. “Just lower your head and look.” The Great Sage opened wide his fiery eyes and golden pupils and looked down; and there on the Buddha's right middle finger was written The Great Sage Equal to Heaven was here, while in the fork of the thumb there yet lingered the rank reek of monkey-piss. The Great Sage was startled. “Can such a thing be? Can such a thing be?” he said. “I wrote these words on a sky-propping pillar — how can they be on his finger? Unless he has some art of foreknowing without divining? I won't believe it! I won't! Let me go again.”

Fine Great Sage! He sprang up swiftly to leap out again — but the Buddha turned his palm and gave a push, thrust the Monkey King out beyond the Western Heaven-gate, and changed his five fingers into five joined mountains of Metal, Wood, Water, Fire and Earth, named the Mountain of Five Phases, and lightly pressed him down beneath them. The Thunder Gods and Ānanda and Kāśyapa, every one, joined their palms in praise. “Excellent, excellent!” they said. And of him it was written:

In the year he hatched from the egg and learned to be human, he set his will on cultivation and truly attained the Way. Through ten thousand kalpas, unmoved, he might have dwelt in the fair realm; but in one morning, a single change scattered his spirit. Cheating Heaven, deceiving its lord, he lusted for the high seat; affronting the sages, stealing the elixir, he threw the great order into chaos. His cup of evil now brim-full, today he meets requital; who knows on what day he will turn himself over again?

The Buddha, having quelled the fiendish monkey, at once called Ānanda and Kāśyapa to return with him to the Western Paradise of Ultimate Bliss. Just then the Marshals Tianpeng and Tianyou hurried out of the Treasure Hall of Divine Mists. “Pray, Tathāgata, wait a little,” they said. “Our Lord's great carriage is coming.” The Buddha heard them and turned to look up in reverence. In a moment there indeed appeared the eight-scened phoenix-carriage and the nine-radiance treasure-canopy; sounding mystic songs and wondrous music, chanting numberless divine stanzas, scattering jeweled flowers and breathing true fragrance, the procession came straight before the Buddha and gave thanks. “We are deeply indebted to your great Dharma for capturing and quelling the fiend,” they said. “We beg the Tathāgata to stay one day, that we may invite all the immortals to a banquet of thanksgiving.” The Tathāgata dared not refuse. He joined his palms and said in thanks: “This old monk came at the Great Heavenly Honored One's command — what power have I? It is rather the blessing of the Honored One and the gods. How dare you trouble to thank me?” The Jade Emperor issued a decree, ordering the gods of the Thunder Bureau to go in all directions and invite the Three Pure Ones, the Four Sovereigns, the Five Elders, the Six Directors, the Seven Primes, the Eight Poles, the Nine Luminaries, the Ten Capitals, and all the thousand-true and myriad-holy, to come to the gathering and join in thanking the Buddha's grace.

He further ordered the Four Heavenly Masters and the Nine-Heaven Immortal Maidens to throw open the Jade-Capital Golden Towers, the Grand-Mystery Treasure Palace and the Cavern-Yang Jade Lodge; to invite the Tathāgata to the high seat on the Seven-Jewel Numinous Dais; to arrange the seating of each rank; and to lay out dragon-liver and phoenix-marrow, jade nectar and immortal peaches. In no time at all the Primal-Origin Honored One of Jade Purity, the Numinous-Treasure Honored One of Upper Purity, the Way-and-Virtue Honored One of Grand Purity, the Five-Vapor True Lords, the Five-Dipper Star Lords, the Three Officials and Four Sages, the Nine-Luminary True Lords, the Left-Aide and Right-Assistant, the Heavenly Kings, Nezha, and every numinous power of the Mystic Void — rank on rank of banners, pair on pair of canopies — all came bearing bright pearls and rare treasures, longevity-fruits and wondrous flowers, and offered them in homage before the Buddha. “We are grateful to the Tathāgata's boundless Dharma-power for subduing the fiendish monkey,” they said. “At the Great Heavenly Honored One's bidding to this banquet, we have all come to give thanks. We beg the Tathāgata to give this gathering a name — what shall it be?” The Tathāgata accepted the gods' charge. “If a name is wanted,” he said, “let it be called the 'Assembly for Pacifying Heaven.'” And the assembled immortals cried with one voice: “A fine Assembly for Pacifying Heaven! A fine Assembly for Pacifying Heaven!” When this was said, each took his seat; goblets passed and wine-cups went round, flowers were pinned and zithers struck — truly a fine assembly. There is a poem to prove it:

The Peach Banquet was set, and the monkey threw it into chaos; the Assembly for Pacifying Heaven surpasses the Peach Banquet itself. Dragon-banners and phoenix-carriages, auspicious light aglow; jeweled standards and pennoned flags, propitious vapors adrift. Immortal music and mystic song, the tones and rhymes so fair; phoenix pan-pipes and jade flutes, their sound ringing high. Jasper incense curling, the host of immortals gathered; the universe at peace, they hail the holy court.

All were merry at the glad gathering when in came the Queen Mother, leading a troop of immortal maids and lasses, fair girls and lovely women, drifting and floating, dancing up before the Buddha to make obeisance. “Before, the fiendish monkey wrecked the Peach Banquet, when I had invited all the immortals and Buddhas, and none could be accomplished,” she said. “Now, by the Tathāgata's great Dharma, the stubborn monkey is chained, and we joyfully keep the Assembly for Pacifying Heaven. Having nothing to offer in thanks, I now wash my hands and pick with my own hands a few peaches from the great trees to present.” Truly they were:

Half red, half green, breathing sweet fragrance; gorgeous immortal roots, enduring ten thousand years. Laughable, the strains grown at the Wuling source — how could they match Heaven's garden, rarer and finer still? Purple-veined, tender and delicate, rare in all the mortal sphere; apricot-pit, pure and sweet, without a match in the world. Lengthening life and extending years, able to transform the body; those with the karmic affinity to eat them become extraordinary of themselves.

The Buddha joined his palms and thanked the Queen Mother. She then bade the immortal maidens and lasses sing, those who would sing, and dance, those who would dance; and all the host of immortals filling the assembly praised them in admiration. It was just:

Faint celestial fragrance fills the seats; in riotous profusion, immortal pistils and immortal flowers. The Jade Capital and Golden Towers, in great magnificence; rare wares and wondrous treasures, beyond all price. Pair on pair, equal in age with Heaven; couple on couple, increasing through ten thousand kalpas. Let mulberry-fields and blue seas change as they will — they themselves know neither alarm nor surprise.

The Queen Mother was just having the immortal maidens and lasses sing and dance, horn-cups and tallies crossing merrily, when before long there suddenly came a waft of strange fragrance to the nose, startling all the stars and constellations and heavenly immortals filling the hall. The Buddha set down his cup; each raised his head and watched expectantly. In the midst of the cloud-river appeared an old man, bearing in his hands a numinous mushroom amid drifting mist, an embroidered gourd storing the ten-thousand-year elixir, and a treasure-register inscribing a lifespan of a thousand cycles. And of him it was said:

In his grotto, heaven and earth are his to roam at will; within his gourd, sun and moon attend his attainment. He wanders the Four Seas, delighting in ease; idle and free, the Ten Continents gather to him. He has gone to the Peach Banquet and been drunk how many times; waking, the bright moon is still as it was. Long of head, big of ear, short of frame — in the quarter of the South Pole he is called the Elder of Long Life.

The Star of Longevity arrived, paid his respects to the Jade Emperor, and then, seeing the Tathāgata, expressed his thanks. “I first heard that the fiendish monkey had been taken by Laozi to the Tushita Palace to be refined, and thought peace was surely assured — but unexpectedly he broke out again,” he said. “Happily the Tathāgata has well subdued this fiend, and a banquet is set in thanks; so, catching word of it, I have come. Having no other gift, I bring only purple mushroom and jasper herb, blue lotus-root and golden elixir, to present.” The poem says:

Blue lotus-root and golden elixir, offered to Śākyamuni; may the Tathāgata's myriad years be as the sands of the Ganges. In pure peace and eternal joy, the brocade of the Three Vehicles; in health and long life, the flowers of the Nine Grades. In the gate of the Signless, the true Lord of the Law; on the heaven of Form-and-Emptiness, he is the immortals' own house. Heaven, earth and the great ground all call him Patriarch; his sixteen-chǐ golden body, vast in fortune and long life.

The Tathāgata gladly accepted the thanks. The Star of Longevity took his seat, and again the wine-cups went round. Then the Barefoot Immortal arrived, bowed his head before the Jade Emperor, completed his obeisance, and turning to the Buddha gave thanks. “I deeply feel your Dharma-power in subduing the fiendish monkey,” he said. “Having nothing worthy to show my respect, I bring only two crossed-pears and several fire-dates to present.” The poem says:

The Barefoot Immortal's dates and pears are fragrant; reverently offered to Amitābha, that his reckoned years be long. His Seven-Jewel Lotus Dais, steady as a mountain; his thousand-gold flower-throne, adorned like brocade. His years equal to heaven and earth — the words are no falsehood; his fortune likened to the vast waves — the saying is no boast. His fortune and long life fulfilled as appointed — truly it is the pure, idle, utmost bliss of that Western land.

The Tathāgata again gave thanks, bade Ānanda and Kāśyapa gather up one by one the things that had been offered, and then before the Jade Emperor gave thanks for the banquet. All were dead drunk. Then a Patrolling Officer came to report: “That Great Sage has poked his head out.” The Buddha said: “No matter, no matter.” From his sleeve he took out a single slip of paper, on which were six golden words: “Oṃ, ma, ṇi, pad, me, hūṃ.” He handed it to Ānanda and told him to paste it on the mountain's summit. The venerable one took the slip, carried it out of the Heaven-gate, came to the summit of the Mountain of Five Phases, and pasted it fast upon a square stone. That mountain at once took root and sealed its seams; yet he could still draw breath, and work a hand out to scrabble and wriggle a little.

Ānanda returned and reported: “The slip is pasted.” The Tathāgata then took leave of the Jade Emperor and the gods, and with the two venerables went out beyond the Heaven-gate; and there he gave rise to a compassionate thought, intoned a true-word incantation, and summoned a local Earth-god to the Mountain of Five Phases, to join with the Five-Quarter Guardians and dwell there keeping watch over the captive. “But when he hungers, give him iron pellets to eat; when he thirsts, give him molten bronze to drink. When the days of his calamity are fulfilled, there will of itself be one to save him.” It was just:

The fiendish monkey, bold of heart, rebelled against the Heavenly Palace; yet by the Tathāgata's hand he was subdued. Thirsty, he drinks molten bronze to bear out the years; hungry, he eats iron pellets to pass the hours. Heaven's calamity, bitter and confining, brings grinding torment; human affairs grown desolate — yet he rejoices that his life endures. If ever the hero should once more stir and struggle free, in some year to come he will serve the Buddha and go up to the West.

And another:

He had unleashed his bravery, his great force flourishing; subduing dragons and taming tigers, plying his clever powers. He stole the peaches and stole the wine, roaming the heavenly mansions; received the register and enjoyed grace, dwelling in the Jade Capital. His cup of evil brim-full, his body falls captive; his root of goodness unbroken, his vital breath yet rises. If indeed he is to slip free of the Tathāgata's hand, then let him wait till the Tang dynasty brings forth its holy monk.

After all, there is no knowing in what year, in what month hereafter his calamity will at last be fulfilled — so listen to the next chapter for the explanation.

札記 Notes

The one seat with no fire. He beats the furnace by reading it. The Brazier of the Eight Trigrams is not an oven but a diagram: eight stations, each named for one of the eight 卦, the trigrams of the Book of Changes — the divination system that pairs everything in the world with a pattern of broken and unbroken lines. The monkey works out which station is 巽, Wind, and crouches there, on the sound principle that where there is wind there is no fire. It very nearly works. What he has not reckoned on is that wind drives smoke, and forty-nine days of it does to his eyes what flame could not. The damage is permanent, and the damage is the gift: 火眼金睛, the fiery eyes and golden pupils, which for the rest of the novel will see through any disguise a demon can put on. Every later scene in which he looks at a harmless-seeming stranger and sees the thing underneath begins here, in a corner of a furnace, by accident.

Five pink pillars. The wager works on scale, and the monkey loses it by reasoning perfectly. His somersault crosses a hundred and eight thousand lǐ; the Buddha's open hand is not a chǐ across; the outcome is therefore not in doubt. The arithmetic is right. What he cannot see is that the palm is not a quantity at all. So he flies until he reaches what must be the end of the world — five flesh-pink pillars propping up a blue haze — signs it, marks it the way an animal marks a boundary, and comes back to collect the throne. The pillars are fingers. And what he wrote there, 齊天大聖到此一遊, the Great Sage Equal to Heaven was here, is still word for word what gets scratched onto walls and railings by Chinese tourists today. The grandest rebellion in the book ends as graffiti.

The emperor's job comes round by turns. Asked what he thinks he is doing, the monkey quotes a proverb: 皇帝輪流做, 明年到我家 — the emperor's post goes round by turns, and next year it comes to my house. It is a real saying, and it does what such sayings always do, dressing raw ambition as plain common sense. The Buddha's reply is the interesting part. He does not argue about legitimacy or right. He does arithmetic: the Jade Emperor has cultivated through one thousand seven hundred and fifty kalpas at a hundred and twenty-nine thousand six hundred years each, and the monkey is invited to work out the total for himself. That second figure is not decorative. It is exactly one cosmic cycle in the chronology of the Song philosopher Shao Yong, which this novel set out in its opening chapter. The rebuke is a man being handed a calculator.

Heaven says please. Read the chapter as a list of failures and its shape appears. Blade, axe, fire and thunder fail. Laozi's furnace fails, and produces a better monkey than it received. Wang the Numinous Officer — the armoured guardian whose image stands inside the gate of a Daoist temple — fights him to a draw. Thirty-six Thunder Generals surround him and cannot get near. Every one of those is Daoist and celestial, and when they are exhausted the Jade Emperor has nothing left. So he sends west, and the word the text uses is 請, to invite. Heaven cannot command the Buddha; it can only ask. Śākyamuni then arrives with two disciples, issues a single decree, and thirty-six generals lower their weapons. He does not use a weapon anywhere in the chapter. He asks a question and offers a bet.

The mind is the monkey. Readers often meet the idea that Sun Wukong stands for the restless mind and assume it was bolted on by later commentators. It was not. It is in the poem, in this chapter, in plain words: 心即猿猴, the mind is the ape. And it travels with a second image: four lines later the poem writes 馬猿, horse and ape, pairing the bolting will with the swinging mind. Put those two animals together and you have the idiom Chinese still uses for a head that will not sit still. The poem's advice is unglamorous — tie them up, and stop looking for the answer somewhere outside yourself. Elsewhere the chapter puts it more starkly. The luminous thing at the monkey's centre can go either way: in its good it becomes a Buddha, in its evil it grows fur and horns. Mind is capacity without direction. Which is exactly why force keeps failing on it — you cannot beat a capacity into being good.

A string of coins, and a root left uncut. The verdict on the monkey turns on two phrases set against each other. The first is 惡貫滿盈. A 貫 is a string of threaded coins — old Chinese cash was cast with a square hole so that it could be strung — so the picture is of a man's wrongs threaded on one by one until the string is full and payment falls due. Against it stands 善根不絕, the root of goodness unbroken. That is the whole distance between a sentence and a damnation. He is punished, and the part of him capable of becoming good is deliberately left alive — which is also why the seal on the mountain is imperfect. He can still draw breath and work one hand out to scrabble with. A perfect tomb would end the book. A breathing prison keeps the prisoner for the rescue.

Six syllables on a slip of paper. The chapter's weapons get quieter as it goes on, and more effective each time. First the palm, which needs no force because it is simply the shape of what is there. Then the mountain: five fingers turned into Metal, Wood, Water, Fire and Earth, the five agents out of which this cosmos is supposed to be built, so that the unbound mind ends up pinned beneath the pattern it tried to overthrow. And finally, when he pokes his head out anyway, the Buddha reaches into his sleeve for a piece of paper. On it are six golden words, 唵嘛呢叭咪吽 — the Chinese spelling of Oṃ maṇi padme hūṃ, the invocation of Avalokiteśvara and the mantra most widely recited in Mahāyāna Buddhism. The mountain takes root and closes its seams. What finally holds him is not a weight. It is a sound.

A marshal you will meet again. When the Jade Emperor's carriage arrives, two marshals hurry out ahead of it to ask the Buddha to wait. One of them is 天蓬, Tianpeng, Marshal of the Heavenly Reeds. He gets a single line and no description, and he is standing near the top of the celestial establishment with a clean record. Keep him in mind. Not many chapters from now he will get drunk, make a pass at the goddess of the moon, be thrown out of Heaven, aim badly at rebirth and land in the womb of a sow — and walk back into this book as Zhu Bajie, the pig who eats too much and complains the whole way to India. The banquet celebrating the monkey's imprisonment has two of the four pilgrims in the room: one under a mountain, the other holding a door.