第七回 · 如來臨凡 The Buddha Comes Down — Journey to the West

原文 Original text 繁體 Traditional Reader's edition

如來臨凡 The Buddha Comes Down

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zi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lǜ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yè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nán無wú阿ā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吒zhā太tài子zi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。著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lǜ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yè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著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nán无wú阿ā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。」

逐句解 Line by line

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。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。

The two sage-envoys, having received the decree, went straight to the Spirit Mountain's fair domain, before the Treasure-Temple of Thunderclap, paid their respects to the Four Vajra-guardians and Eight Bodhisattvas, and begged that their coming be announced.

雷音寶剎, the Thunderclap Treasure-Temple: 剎 = chà (a Buddhist temple/kṣetra), not shā. 四金剛、八菩薩 — the Four Vajra-kings and Eight Bodhisattvas guarding the gate of the Western Paradise.

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。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。

The gods then went to the foot of the Jeweled Lotus Dais and made it known; the Tathāgata summoned the two sages. They circled the Buddha thrice in reverence and stood attending below the dais.

如來 (Rú lái) — the Tathāgata, here Śākyamuni. 三匝 (sān zā), three circumambulations, the canonical Buddhist gesture of reverence (pradakṣiṇā). 侍立, to stand in attendance.

如rú來lái問wèn：「玉yù帝dì何hé事shì，煩fán二èr聖shèng下xià臨lín？」如rú来lái问wèn：「玉yù帝dì何hé事shì，烦fán二èr圣shèng下xià临lín？」

The Tathāgata asked: "On what matter does the Jade Emperor trouble you two sages to descend?"

下臨, "to descend and come" — a courteous term for the envoys' visit. The Buddha's calm question frames the whole crisis as something to be inquired into rather than fought.

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。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。

The two sages reported: "Some time ago, 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.

向時: 向 = xiàng ("formerly"). 一猴: yì (before hóu, 2nd tone). 降招安旨: 降 = jiàng here — to "send down" an edict (descend), not to subdue. 封為: 為 = wéi ("enfeoffed as"). 弼馬溫 (Bì mǎ wēn), the lowly "Keeper of the Horses."

當dāng遣qiǎn李lǐ天tiān王wáng、哪nǎ吒zhā太tài子zi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。当dāng遣qiǎn李lǐ天tiān王wáng、哪nǎ吒zhā太tài子zi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。

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.

當遣: 當 = dāng ("thereupon dispatched"). 有官無祿, "office without salary" — Heaven's face-saving compromise, a title empty of substance, which only deepens the grievance.

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lǜ宮gōng偷tōu老lǎo君jūn仙xiān丹dān，反fǎn出chū天tiān宮gōng。著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lǜ宫gōng偷tōu老lǎo君jūn仙xiān丹dān，反fǎn出chū天tiān宫gōng。

It set him to oversee the Peach Garden — and he stole the peaches; he went on to the Jasper Pool, stole the viands and wine, wrecked the Grand Assembly in his cups, then secretly entered the Tushita Palace, stole Laozi's elixir, and rebelled out of Heaven.

著他代管: 著 = zhuó (to set someone to a task). 偷殽: 殽 = yáo (cooked viands, = 肴). 仗酒, "on the strength of drink." The envoys recapitulate Chapters 4–6 in one breathless sentence.

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。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。

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; 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.

金鋼琢 (source graph; usually 金剛琢): the adamant-ring, Laozi's snare-weapon; 琢 = zhuó (locked singleton). 打中: 中 = zhòng ("struck the mark / hit"), not zhōng. 解赴 (jiè fù), to escort under guard.

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。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。

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, 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.

The envoys' summary now reaches the present chapter's own events — the furnace, the escape, Wang Lingguan — folding the immediate crisis into the larger indictment. 開鼎, to open the alchemical cauldron; 天丁, heavenly soldiers.

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。」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。」

Then thirty-six Thunder Generals were summoned to trap him in their midst — yet none could come near. The matter being urgent, the Jade Emperor therefore specially invites the Tathāgata to come to his rescue."

雷將: 將 = jiàng (general). 相近: 相 = xiāng. 救駕 (jiù jià), "to rescue the imperial carriage," i.e. save the throne — the envoys' closing appeal.

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。」

The Tathāgata, hearing this, addressed the assembled Bodhisattvas: "Sit firm here in the Hall of the Law, and let none disturb the meditation-seats; wait while I go subdue this fiend and rescue the throne."

煉魔 (liàn mó), "to refine/quell the demon" — strikingly, the Buddha adopts the alchemical verb 煉 that Laozi's furnace embodied, but turns it to wisdom's purpose. 禪位: 禪 = chán (the meditation-seat).

如rú來lái即jí喚huàn阿ā儺nuó、迦jiā葉yè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。如rú来lái即jí唤huàn阿ā傩nuó、迦jiā叶yè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。

The Tathāgata 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.

阿儺 (Ā nuó) and 迦葉 (Jiā shè) — Ānanda and Mahākāśyapa, the Buddha's chief disciples, who reappear at the chapter's close to seal the mountain. 相隨: 相 = xiāng.

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。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著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。

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." The generals duly withdrew.

圍困著: durative 著 = zhe. 哩 = li (sentence-final particle). 干戈: 干 = gān (shield-and-spear = warfare). 雷將 and 眾將: 將 = jiàng (general). The Buddha disarms the whole battlefield with a word — a quiet assertion of an authority above force.

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？」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？」

The Great Sage too withdrew his magic form, showed his true body, 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?"

法象: 象 = xiàng (the magical battle-form, his three-heads-six-arms). 那方: 那 = nǎ (interrogative, "which quarter"). 善士, a holy man — the monkey's contemptuous address to the unknown Buddha.

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nán無wú阿ā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？」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nán无wú阿ā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？」

The Tathāgata said with a smile: "I am Śākyamuni, the Honored One of the Western Paradise of Ultimate Bliss — Namo Amitābha Buddha. 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?"

釋迦牟尼 Śākyamuni; 南無阿彌陀佛 the invocation "Namo Amitābha." 為何: 為 = wèi ("for what reason"). 暴橫: 橫 = hèng (unruly, overbearing). The Buddha's smile against the monkey's fury sets the tone of the encounter.

The Great Sage said: "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.

The monkey answers in verse — an autobiographical boast-poem. 一老猿: yì (before lǎo, 3rd tone). 為家業: 為 = wéi ("made his livelihood"). 太玄, the Grand Mystery — his Daoist attainment under Subodhi.

I refined to life-everlasting through arts past counting; I learned transformations boundlessly wide.

長生: 長 = cháng (long-life). The couplet recalls his training in Chapter 2 — the seventy-two transformations and the cloud-somersault — the very powers he is about to wager against the Buddha's palm.

Because, in the mortal world, I found the ground too cramped, I set my heart firmly on dwelling in the Jasper Heaven.

瑤天, the Jasper Heaven — the celestial realm. The line names the engine of the whole revolt: ambition that finds even the mortal world too small, the 心高 the opening lyric condemned.

The Treasure Hall of Divine Mists is no one's for long; through the ages, the kings of men each have their portioned turn.

有分傳: 分 = fèn (a share/portion, one's allotted turn). The argument is the rebel's logic — that the supreme throne, like an earthly crown, must rotate — which the Buddha will demolish in his rebuke.

The strong should be honored — the seat should yield to me! A hero like none other, I dare to claim the foremost place."

強者為尊: 為 = wéi ("the strong are honored"). The boast-poem ends on naked might-makes-right — 該讓我, "it ought to yield to me" — the precise claim the Buddha answers with the lesson of scale and the wager of the palm.

總評 Commentary

The Buddha's entrance is staged as a study in contrasts. Heaven's entire war-machine has produced only deadlock; Śākyamuni arrives with two disciples, issues a single dharma-decree, and the thirty-six Thunder Generals lower their arms. Where every prior authority met the monkey with force, the Buddha meets him with a question — "where were you born, in what year did you gain the Way, why are you so overbearing?" — and a smile. The asymmetry is the point: this is power of a wholly different order.

The envoys' long recitation folds Chapters 4 through 7 into one indictment, so that the reader feels the full weight of the monkey's career just as the Buddha hears it. Against it, the monkey answers not with defense but with a boast-poem — a compressed autobiography that climaxes in pure might-makes-right: 強者為尊該讓我, "the strong should be honored; the seat should yield to me." The opening lyric's diagnosis (心高圖罔極) is now spoken aloud by its subject.

Note the Buddha's verb when he sets out: 煉魔, "to refine the fiend." It deliberately echoes Laozi's 鍛煉 in the furnace, but redefines it — what fire could only harden, wisdom will actually transform. In the chapter's syncretic frame, the Daoist celestial order and its alchemy are not denied but subordinated: the 心猿 that no Daoist instrument could subdue is handed to Buddhist prajñā. Plaks reads the monkey's boast-poem as the necessary setup — the mind must state its proudest claim in full before that claim can be answered by the lesson of the palm.