Canonical Classics ← Contents
第八回
我wǒ佛fó造zào經jīng傳chuán極jí樂lè
觀guān音yīn奉fèng旨zhǐ上shàng長cháng安ān

The Buddha Creates the Sutra, Preaching the Ultimate Bliss · Guanyin Receives the Edict and Proceeds to Chang'an

第八回
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蘇武慢詞
試shì問wèn禪chán關guān，參cān求qiú無wú數shù，往wǎng往wǎng到dào頭tóu虛xū老lǎo。试shì问wèn禅chán关guān，参cān求qiú无wú数shù，往wǎng往wǎng到dào头tóu虚xū老lǎo。
磨mó磚zhuān作zuò鏡jìng，積jī雪xuě為wéi糧liáng，迷mí了le幾jǐ多duō年nián少shào。磨mó砖zhuān作zuò镜jìng，积jī雪xuě为wéi粮liáng，迷mí了le几jǐ多duō年nián少shào。
毛máo吞tūn大dà海hǎi，芥jiè納nà須xū彌mí，金jīn色sè頭tóu陀tuó微wēi笑xiào。毛máo吞tūn大dà海hǎi，芥jiè纳nà须xū弥mí，金jīn色sè头tóu陀tuó微wēi笑xiào。
悟wù時shí超chāo十shí地dì三sān乘shèng，凝níng滯zhì了le四sì生shēng六liù道dào。悟wù时shí超chāo十shí地dì三sān乘shèng，凝níng滞zhì了le四sì生shēng六liù道dào。
誰shuí聽tīng得dé，絕jué想xiǎng崖yá前qián，無wú陰yīn樹shù下xià，杜dù宇yǔ一yì聲shēng春chūn曉xiǎo。谁shuí听tīng得dé，绝jué想xiǎng崖yá前qián，无wú阴yīn树shù下xià，杜dù宇yǔ一yì声shēng春chūn晓xiǎo。
曹cáo溪xī路lù險xiǎn，鷲jiù嶺lǐng雲yún深shēn，此cǐ處chù故gù人rén音yīn杳yǎo。曹cáo溪xī路lù险xiǎn，鹫jiù岭lǐng云yún深shēn，此cǐ处chù故gù人rén音yīn杳yǎo。
千qiān丈zhàng冰bīng崖yá，五wǔ葉yè蓮lián開kāi，古gǔ殿diàn簾lián垂chuí香xiāng裊niǎo。千qiān丈zhàng冰bīng崖yá，五wǔ叶yè莲lián开kāi，古gǔ殿diàn帘lián垂chuí香xiāng袅niǎo。
那nà時shí節jié，識shí破pò源yuán流liú，便biàn見jiàn龍lóng王wáng三sān寶bǎo。那nà时shí节jié，识shí破pò源yuán流liú，便biàn见jiàn龙lóng王wáng三sān宝bǎo。
如來回靈山

這zhè一yì篇piān詞cí，名míng《蘇sū武wǔ慢màn》。話huà表biǎo我wǒ佛fó如rú來lái辭cí別bié了le玉yù帝dì，回huí至zhì雷léi音yīn寶bǎo剎chà。但dàn見jiàn那nà三sān千qiān諸zhū佛fó、五wǔ百bǎi阿ā羅luó、八bā大dà金jīn剛gāng、無wú邊biān菩pú薩sà，一yí個gè個gè都dōu執zhí著zhe幢chuáng幡fān寶bǎo蓋gài、異yì寶bǎo仙xiān花huā，擺bǎi列liè在zài靈líng山shān仙xiān境jìng娑suō羅luó雙shuāng林lín之zhī下xià接jiē迎yíng。如rú來lái駕jià住zhù祥xiáng雲yún，對duì眾zhòng道dào：「我wǒ以yǐ甚shèn深shēn般bō若rě，遍biàn觀guān三sān界jiè。根gēn本běn性xìng原yuán，畢bì竟jìng寂jì滅miè。同tóng虛xū空kōng相xiàng，一yì無wú所suǒ有yǒu。殄tiǎn伏fú乖guāi猴hóu，是shì事shì莫mò識shí。名míng生shēng死sǐ始shǐ，法fǎ相xiàng如rú是shì。」說shuō罷bà，放fàng舍shè利lì之zhī光guāng，滿mǎn空kōng有yǒu白bái虹hóng四sì十shí二èr道dào，南nán北běi通tōng連lián。大dà眾zhòng見jiàn了le，皈guī身shēn禮lǐ拜bài。少shǎo頃qǐng間jiān，聚jù慶qìng雲yún彩cǎi霧wù，登dēng上shàng品pǐn蓮lián臺tái，端duān然rán坐zuò下xià。这zhè一yì篇piān词cí，名míng《苏sū武wǔ慢màn》。话huà表biǎo我wǒ佛fó如rú来lái辞cí别bié了le玉yù帝dì，回huí至zhì雷léi音yīn宝bǎo刹chà。但dàn见jiàn那nà三sān千qiān诸zhū佛fó、五wǔ百bǎi阿ā罗luó、八bā大dà金jīn刚gāng、无wú边biān菩pú萨sà，一yí个gè个gè都dōu执zhí着zhe幢chuáng幡fān宝bǎo盖gài、异yì宝bǎo仙xiān花huā，摆bǎi列liè在zài灵líng山shān仙xiān境jìng娑suō罗luó双shuāng林lín之zhī下xià接jiē迎yíng。如rú来lái驾jià住zhù祥xiáng云yún，对duì众zhòng道dào：「我wǒ以yǐ甚shèn深shēn般bō若rě，遍biàn观guān三sān界jiè。根gēn本běn性xìng原yuán，毕bì竟jìng寂jì灭miè。同tóng虚xū空kōng相xiàng，一yì无wú所suǒ有yǒu。殄tiǎn伏fú乖guāi猴hóu，是shì事shì莫mò识shí。名míng生shēng死sǐ始shǐ，法fǎ相xiàng如rú是shì。」说shuō罢bà，放fàng舍shè利lì之zhī光guāng，满mǎn空kōng有yǒu白bái虹hóng四sì十shí二èr道dào，南nán北běi通tōng连lián。大dà众zhòng见jiàn了le，皈guī身shēn礼lǐ拜bài。少shǎo顷qǐng间jiān，聚jù庆qìng云yún彩cǎi雾wù，登dēng上shàng品pǐn莲lián台tái，端duān然rán坐zuò下xià。

如來述伏猴

那nà三sān千qiān諸zhū佛fó、五wǔ百bǎi羅luó漢hàn、八bā金jīn剛gāng、四sì菩pú薩sà，合hé掌zhǎng近jìn前qián禮lǐ畢bì，問wèn曰yuē：「鬧nào天tiān宮gōng攪jiǎo亂luàn蟠pán桃táo者zhě，何hé也yě？」如rú來lái道dào：「那nà廝sī乃nǎi花huā果guǒ山shān產chǎn的de一yì妖yāo猴hóu，罪zuì惡è滔tāo天tiān，不bù可kě名míng狀zhuàng。概gài天tiān神shén將jiàng，俱jù莫mò能néng降xiáng伏fú；雖suī二èr郎láng捉zhuō獲huò，老lǎo君jūn用yòng火huǒ鍛duàn煉liàn，亦yì莫mò能néng傷shāng損sǔn。我wǒ去qù時shí，正zhèng在zài雷léi將jiàng中zhōng間jiān揚yáng威wēi耀yào武wǔ，賣mài弄nòng精jīng神shén。被bèi我wǒ止zhǐ住zhù兵bīng戈gē，問wèn他tā來lái歷lì。他tā言yán有yǒu神shén通tōng，會huì變biàn化huà，又yòu駕jià觔jīn斗dòu雲yún，一yí去qù十shí萬wàn八bā千qiān里lǐ。我wǒ與yǔ他tā打dǎ了le個gè賭dǔ賽sài，他tā出chū不bù得dé我wǒ手shǒu，卻què將jiāng他tā一yì把bǎ抓zhuā住zhù，指zhǐ化huà五wǔ行xíng山shān，封fēng壓yā他tā在zài那nà裡lǐ。玉yù帝dì大dà開kāi金jīn闕què瑤yáo宮gōng，請qǐng我wǒ坐zuò了le首shǒu席xí，立lì安ān天tiān大dà會huì謝xiè我wǒ，卻què方fāng辭cí駕jià而ér回huí。」大dà眾zhòng聽tīng言yán喜xǐ悅yuè，極jí口kǒu稱chēng揚yáng。那nà三sān千qiān诸zhū佛fó、五wǔ百bǎi罗luó汉hàn、八bā金jīn刚gāng、四sì菩pú萨sà，合hé掌zhǎng近jìn前qián礼lǐ毕bì，问wèn曰yuē：「闹nào天tiān宫gōng搅jiǎo乱luàn蟠pán桃táo者zhě，何hé也yě？」如rú来lái道dào：「那nà厮sī乃nǎi花huā果guǒ山shān产chǎn的de一yì妖yāo猴hóu，罪zuì恶è滔tāo天tiān，不bù可kě名míng状zhuàng。概gài天tiān神shén将jiàng，俱jù莫mò能néng降xiáng伏fú；虽suī二èr郎láng捉zhuō获huò，老lǎo君jūn用yòng火huǒ锻duàn炼liàn，亦yì莫mò能néng伤shāng损sǔn。我wǒ去qù时shí，正zhèng在zài雷léi将jiàng中zhōng间jiān扬yáng威wēi耀yào武wǔ，卖mài弄nòng精jīng神shén。被bèi我wǒ止zhǐ住zhù兵bīng戈gē，问wèn他tā来lái历lì。他tā言yán有yǒu神shén通tōng，会huì变biàn化huà，又yòu驾jià觔jīn斗dòu云yún，一yí去qù十shí万wàn八bā千qiān里lǐ。我wǒ与yǔ他tā打dǎ了le个gè赌dǔ赛sài，他tā出chū不bù得dé我wǒ手shǒu，却què将jiāng他tā一yì把bǎ抓zhuā住zhù，指zhǐ化huà五wǔ行xíng山shān，封fēng压yā他tā在zài那nà里lǐ。玉yù帝dì大dà开kāi金jīn阙què瑶yáo宫gōng，请qǐng我wǒ坐zuò了le首shǒu席xí，立lì安ān天tiān大dà会huì谢xiè我wǒ，却què方fāng辞cí驾jià而ér回huí。」大dà众zhòng听tīng言yán喜xǐ悦yuè，极jí口kǒu称chēng扬yáng。

西方極樂境

謝xiè罷bà，各gè分fēn班bān而ér退tuì，各gè執zhí乃nǎi事shì，共gòng樂lè天tiān真zhēn。果guǒ然rán是shì：谢xiè罢bà，各gè分fēn班bān而ér退tuì，各gè执zhí乃nǎi事shì，共gòng乐lè天tiān真zhēn。果guǒ然rán是shì：

瑞ruì靄ǎi漫màn天tiān竺zhú，虹hóng光guāng擁yōng世shì尊zūn。瑞ruì霭ǎi漫màn天tiān竺zhú，虹hóng光guāng拥yōng世shì尊zūn。
西xī方fāng稱chēng第dì一yī，無wú相xiàng法fǎ王wáng門mén。西xī方fāng称chēng第dì一yī，无wú相xiàng法fǎ王wáng门mén。
常cháng見jiàn玄xuán猿yuán獻xiàn果guǒ，麋mí鹿lù啣xián花huā；常cháng见jiàn玄xuán猿yuán献xiàn果guǒ，麋mí鹿lù啣xián花huā；
青qīng鸞luán舞wǔ，彩cǎi鳳fèng鳴míng；青qīng鸾luán舞wǔ，彩cǎi凤fèng鸣míng；
靈líng龜guī捧pěng壽shòu，仙xiān鶴hè噙qín芝zhī。灵líng龟guī捧pěng寿shòu，仙xiān鹤hè噙qín芝zhī。
安ān享xiǎng淨jìng土tǔ祗qí園yuán，受shòu用yòng龍lóng宮gōng法fǎ界jiè。安ān享xiǎng净jìng土tǔ祗qí园yuán，受shòu用yòng龙lóng宫gōng法fǎ界jiè。
日rì日rì花huā開kāi，時shí時shí果guǒ熟shú。日rì日rì花huā开kāi，时shí时shí果guǒ熟shú。
習xí靜jìng歸guī真zhēn，參cān禪chán果guǒ正zhèng。习xí静jìng归guī真zhēn，参cān禅chán果guǒ正zhèng。
不bú滅miè不bù生shēng，不bù增zēng不bù減jiǎn。不bú灭miè不bù生shēng，不bù增zēng不bù减jiǎn。
煙yān霞xiá縹piǎo緲miǎo隨suí來lái往wǎng，寒hán暑shǔ無wú侵qīn不bú記jì年nián。詩shī曰yuē：烟yān霞xiá缥piǎo缈miǎo随suí来lái往wǎng，寒hán暑shǔ无wú侵qīn不bú记jì年nián。诗shī曰yuē：
去qù來lái自zì在zài任rèn優yōu游yóu，去qù来lái自zì在zài任rèn优yōu游yóu，
也yě無wú恐kǒng怖bù也yě無wú愁chóu。也yě无wú恐kǒng怖bù也yě无wú愁chóu。
極jí樂lè場cháng中zhōng俱jù坦tǎn蕩dàng，极jí乐lè场cháng中zhōng俱jù坦tǎn荡dàng，
大dà千qiān之zhī處chù沒méi春chūn秋qiū。大dà千qiān之zhī处chù没méi春chūn秋qiū。
盂蘭盆會

佛fó祖zǔ居jū於yú靈líng山shān大dà雷léi音yīn寶bǎo剎chà之zhī間jiān。一yí日rì，喚huàn聚jù諸zhū佛fó、阿ā羅luó、揭jiē諦dì、菩pú薩sà、金jīn剛gāng、比bǐ丘qiū僧sēng尼ní等děng眾zhòng曰yuē：「自zì伏fú乖guāi猿yuán安ān天tiān之zhī後hòu，我wǒ處chù不bù知zhī年nián月yuè，料liào凡fán間jiān有yǒu半bàn千qiān年nián矣yǐ。今jīn值zhí孟mèng秋qiū望wàng日rì，我wǒ有yǒu一yì寶bǎo盆pén，盆pén中zhōng具jù設shè百bǎi樣yàng奇qí花huā、千qiān般bān異yì果guǒ等děng物wù，與yǔ汝rǔ等děng享xiǎng此cǐ盂yú蘭lán盆pén會huì，如rú何hé？」概gài眾zhòng一yí個gè個gè合hé掌zhǎng，禮lǐ佛fó三sān匝zā領lǐng會huì。如rú來lái卻què將jiāng寶bǎo盆pén中zhōng花huā果guǒ品pǐn物wù，著zhuó阿ā儺nuó捧pěng定dìng，著zhuó迦jiā葉shè佈bù散sàn。佛fó祖zǔ居jū于yú灵líng山shān大dà雷léi音yīn宝bǎo刹chà之zhī间jiān。一yí日rì，唤huàn聚jù诸zhū佛fó、阿ā罗luó、揭jiē谛dì、菩pú萨sà、金jīn刚gāng、比bǐ丘qiū僧sēng尼ní等děng众zhòng曰yuē：「自zì伏fú乖guāi猿yuán安ān天tiān之zhī后hòu，我wǒ处chù不bù知zhī年nián月yuè，料liào凡fán间jiān有yǒu半bàn千qiān年nián矣yǐ。今jīn值zhí孟mèng秋qiū望wàng日rì，我wǒ有yǒu一yì宝bǎo盆pén，盆pén中zhōng具jù设shè百bǎi样yàng奇qí花huā、千qiān般bān异yì果guǒ等děng物wù，与yǔ汝rǔ等děng享xiǎng此cǐ盂yú兰lán盆pén会huì，如rú何hé？」概gài众zhòng一yí个gè个gè合hé掌zhǎng，礼lǐ佛fó三sān匝zā领lǐng会huì。如rú来lái却què将jiāng宝bǎo盆pén中zhōng花huā果guǒ品pǐn物wù，着zhuó阿ā傩nuó捧pěng定dìng，着zhuó迦jiā叶shè布bù散sàn。

福祿壽三詩

大dà眾zhòng感gǎn激jī，各gè獻xiàn詩shī伸shēn謝xiè。福fú詩shī曰yuē：大dà众zhòng感gǎn激jī，各gè献xiàn诗shī伸shēn谢xiè。福fú诗shī曰yuē：

福fú星xīng光guāng耀yào世shì尊zūn前qián，福fú星xīng光guāng耀yào世shì尊zūn前qián，
福fú納nà彌mí深shēn遠yuǎn更gèng綿mián。福fú纳nà弥mí深shēn远yuǎn更gèng绵mián。
福fú德dé無wú疆jiāng同tóng地dì久jiǔ，福fú德dé无wú疆jiāng同tóng地dì久jiǔ，
福fú緣yuán有yǒu慶qìng與yǔ天tiān連lián。福fú缘yuán有yǒu庆qìng与yǔ天tiān连lián。
福fú田tián廣guǎng種zhòng年nián年nián盛shèng，福fú田tián广guǎng种zhòng年nián年nián盛shèng，
福fú海hǎi洪hóng深shēn歲suì歲suì堅jiān。福fú海hǎi洪hóng深shēn岁suì岁suì坚jiān。
福fú滿mǎn乾qián坤kūn多duō福fú蔭yīn，福fú满mǎn干qián坤kūn多duō福fú荫yīn，
福fú增zēng無wú量liàng永yǒng周zhōu全quán。祿lù詩shī曰yuē：福fú增zēng无wú量liàng永yǒng周zhōu全quán。禄lù诗shī曰yuē：
祿lù重zhòng如rú山shān彩cǎi鳳fèng鳴míng，禄lù重zhòng如rú山shān彩cǎi凤fèng鸣míng，
祿lù隨suí時shí泰tài祝zhù長cháng庚gēng。禄lù随suí时shí泰tài祝zhù长cháng庚gēng。
祿lù添tiān萬wàn斛hú身shēn康kāng健jiàn，禄lù添tiān万wàn斛hú身shēn康kāng健jiàn，
祿lù享xiǎng千qiān鍾zhōng世shì太tài平píng。禄lù享xiǎng千qiān钟zhōng世shì太tài平píng。
祿lù俸fèng齊qí天tiān還hái永yǒng固gù，禄lù俸fèng齐qí天tiān还hái永yǒng固gù，
祿lù名míng似sì海hǎi更gèng澄chéng清qīng。禄lù名míng似sì海hǎi更gèng澄chéng清qīng。
祿lù恩ēn遠yuǎn繼jì多duō瞻zhān仰yǎng，禄lù恩ēn远yuǎn继jì多duō瞻zhān仰yǎng，
祿lù爵jué無wú邊biān萬wàn國guó榮róng。壽shòu詩shī曰yuē：禄lù爵jué无wú边biān万wàn国guó荣róng。寿shòu诗shī曰yuē：
壽shòu星xīng獻xiàn彩cǎi對duì如rú來lái，寿shòu星xīng献xiàn彩cǎi对duì如rú来lái，
壽shòu域yù光guāng華huá自zì此cǐ開kāi。寿shòu域yù光guāng华huá自zì此cǐ开kāi。
壽shòu果guǒ滿mǎn盤pán生shēng瑞ruì靄ǎi，寿shòu果guǒ满mǎn盘pán生shēng瑞ruì霭ǎi，
壽shòu花huā新xīn採cǎi插chā蓮lián臺tái。寿shòu花huā新xīn采cǎi插chā莲lián台tái。
壽shòu詩shī清qīng雅yǎ多duō奇qí妙miào，寿shòu诗shī清qīng雅yǎ多duō奇qí妙miào，
壽shòu曲qū調diào音yīn按àn美měi才cái。寿shòu曲qū调diào音yīn按àn美měi才cái。
壽shòu命mìng延yán長cháng同tóng日rì月yuè，寿shòu命mìng延yán长cháng同tóng日rì月yuè，
壽shòu如rú山shān海hǎi更gèng悠yōu哉zāi。寿shòu如rú山shān海hǎi更gèng悠yōu哉zāi。
如來說法

眾zhòng菩pú薩sà獻xiàn畢bì，因yīn請qǐng如rú來lái明míng示shì根gēn本běn，指zhǐ解jiě源yuán流liú。那nà如rú來lái微wēi開kāi善shàn口kǒu，敷fū演yǎn大dà法fǎ，宣xuān揚yáng正zhèng果guǒ，講jiǎng的de是shì三sān乘shèng妙miào典diǎn，五wǔ蘊yùn楞léng嚴yán。但dàn見jiàn那nà天tiān龍lóng圍wéi繞rào，花huā雨yǔ繽bīn紛fēn。正zhèng是shì：众zhòng菩pú萨sà献xiàn毕bì，因yīn请qǐng如rú来lái明míng示shì根gēn本běn，指zhǐ解jiě源yuán流liú。那nà如rú来lái微wēi开kāi善shàn口kǒu，敷fū演yǎn大dà法fǎ，宣xuān扬yáng正zhèng果guǒ，讲jiǎng的de是shì三sān乘shèng妙miào典diǎn，五wǔ蕴yùn楞léng严yán。但dàn见jiàn那nà天tiān龙lóng围wéi绕rào，花huā雨yǔ缤bīn纷fēn。正zhèng是shì：

禪chán心xīn朗lǎng照zhào千qiān江jiāng月yuè，禅chán心xīn朗lǎng照zhào千qiān江jiāng月yuè，
真zhēn性xìng清qīng涵hán萬wàn里lǐ天tiān。真zhēn性xìng清qīng涵hán万wàn里lǐ天tiān。
佛言三藏經

如rú來lái講jiǎng罷bà，對duì眾zhòng言yán曰yuē：「我wǒ觀guān四sì大dà部bù洲zhōu，眾zhòng生shēng善shàn惡è，各gè方fāng不bù一yī：東dōng勝shèng神shén洲zhōu者zhě，敬jìng天tiān禮lǐ地dì，心xīn爽shuǎng氣qì平píng；北běi俱jù盧lú洲zhōu者zhě，雖suī好hào殺shā生shēng，只zhǐ因yīn糊hú口kǒu，性xìng拙zhuō情qíng疏shū，無wú多duō作zuò踐jiàn；我wǒ西xī牛niú賀hè洲zhōu者zhě，不bù貪tān不bù殺shā，養yǎng氣qì潛qián靈líng，雖suī無wú上shàng真zhēn，人rén人rén固gù壽shòu；但dàn那nà南nán贍shàn部bù洲zhōu者zhě，貪tān淫yín樂lè禍huò，多duō殺shā多duō爭zhēng，正zhèng所suǒ謂wèi口kǒu舌shé兇xiōng場chǎng，是shì非fēi惡è海hǎi。我wǒ今jīn有yǒu三sān藏zàng真zhēn經jīng，可kě以yǐ勸quàn人rén為wéi善shàn。」諸zhū菩pú薩sà聞wén言yán，合hé掌zhǎng皈guī依yī，向xiàng佛fó前qián問wèn曰yuē：「如rú來lái有yǒu那nǎ三sān藏zàng真zhēn經jīng？」如rú來lái曰yuē：「我wǒ有yǒu法fǎ一yí藏zàng，談tán天tiān；論lùn一yí藏zàng，說shuō地dì；經jīng一yí藏zàng，度dù鬼guǐ。三sān藏zàng共gòng計jì三sān十shí五wǔ部bù，該gāi一yí萬wàn五wǔ千qiān一yì百bǎi四sì十shí四sì卷juàn，乃nǎi是shì修xiū真zhēn之zhī經jīng，正zhèng善shàn之zhī門mén。我wǒ待dài要yào送sòng上shàng東dōng土tǔ，叵pǒ耐nài那nà方fāng眾zhòng生shēng愚yú蠢chǔn，毀huǐ謗bàng真zhēn言yán，不bù識shí我wǒ法fǎ門mén之zhī旨zhǐ要yào，怠dài慢màn了le瑜yú迦jiā之zhī正zhèng宗zōng。怎zěn麼me得dé一yí個gè有yǒu法fǎ力lì的de，去qù東dōng土tǔ尋xún一yí個gè善shàn信xìn，教jiào他tā苦kǔ歷lì千qiān山shān，詢xún經jīng萬wàn水shuǐ，到dào我wǒ處chù求qiú取qǔ真zhēn經jīng，永yǒng傳chuán東dōng土tǔ，勸quàn化huà眾zhòng生shēng，卻què乃nǎi是shì個gè山shān大dà的de福fú緣yuán，海hǎi深shēn的de善shàn慶qìng。誰shuí肯kěn去qù走zǒu一yì遭zāo來lái？」如rú来lái讲jiǎng罢bà，对duì众zhòng言yán曰yuē：「我wǒ观guān四sì大dà部bù洲zhōu，众zhòng生shēng善shàn恶è，各gè方fāng不bù一yī：东dōng胜shèng神shén洲zhōu者zhě，敬jìng天tiān礼lǐ地dì，心xīn爽shuǎng气qì平píng；北běi俱jù卢lú洲zhōu者zhě，虽suī好hào杀shā生shēng，只zhǐ因yīn糊hú口kǒu，性xìng拙zhuō情qíng疏shū，无wú多duō作zuò践jiàn；我wǒ西xī牛niú贺hè洲zhōu者zhě，不bù贪tān不bù杀shā，养yǎng气qì潜qián灵líng，虽suī无wú上shàng真zhēn，人rén人rén固gù寿shòu；但dàn那nà南nán赡shàn部bù洲zhōu者zhě，贪tān淫yín乐lè祸huò，多duō杀shā多duō争zhēng，正zhèng所suǒ谓wèi口kǒu舌shé凶xiōng场chǎng，是shì非fēi恶è海hǎi。我wǒ今jīn有yǒu三sān藏zàng真zhēn经jīng，可kě以yǐ劝quàn人rén为wéi善shàn。」诸zhū菩pú萨sà闻wén言yán，合hé掌zhǎng皈guī依yī，向xiàng佛fó前qián问wèn曰yuē：「如rú来lái有yǒu那nǎ三sān藏zàng真zhēn经jīng？」如rú来lái曰yuē：「我wǒ有yǒu法fǎ一yí藏zàng，谈tán天tiān；论lùn一yí藏zàng，说shuō地dì；经jīng一yí藏zàng，度dù鬼guǐ。三sān藏zàng共gòng计jì三sān十shí五wǔ部bù，该gāi一yí万wàn五wǔ千qiān一yì百bǎi四sì十shí四sì卷juàn，乃nǎi是shì修xiū真zhēn之zhī经jīng，正zhèng善shàn之zhī门mén。我wǒ待dài要yào送sòng上shàng东dōng土tǔ，叵pǒ耐nài那nà方fāng众zhòng生shēng愚yú蠢chǔn，毁huǐ谤bàng真zhēn言yán，不bù识shí我wǒ法fǎ门mén之zhī旨zhǐ要yào，怠dài慢màn了le瑜yú迦jiā之zhī正zhèng宗zōng。怎zěn么me得dé一yí个gè有yǒu法fǎ力lì的de，去qù东dōng土tǔ寻xún一yí个gè善shàn信xìn，教jiào他tā苦kǔ历lì千qiān山shān，询xún经jīng万wàn水shuǐ，到dào我wǒ处chù求qiú取qǔ真zhēn经jīng，永yǒng传chuán东dōng土tǔ，劝quàn化huà众zhòng生shēng，却què乃nǎi是shì个gè山shān大dà的de福fú缘yuán，海hǎi深shēn的de善shàn庆qìng。谁shuí肯kěn去qù走zǒu一yì遭zāo来lái？」

觀音請行

當dāng有yǒu觀guān音yīn菩pú薩sà行xíng近jìn蓮lián臺tái，禮lǐ佛fó三sān匝zā道dào：「弟dì子zǐ不bù才cái，願yuàn上shàng東dōng土tǔ尋xún一yí個gè取qǔ經jīng人rén來lái也yě。」諸zhū眾zhòng擡tái頭tóu觀guān看kàn，那nà菩pú薩sà：当dāng有yǒu观guān音yīn菩pú萨sà行xíng近jìn莲lián台tái，礼lǐ佛fó三sān匝zā道dào：「弟dì子zǐ不bù才cái，愿yuàn上shàng东dōng土tǔ寻xún一yí个gè取qǔ经jīng人rén来lái也yě。」诸zhū众zhòng抬tái头tóu观guān看kàn，那nà菩pú萨sà：

理lǐ圓yuán四sì德dé，智zhì滿mǎn金jīn身shēn。理lǐ圆yuán四sì德dé，智zhì满mǎn金jīn身shēn。
纓yīng絡luò垂chuí珠zhū翠cuì，香xiāng環huán結jié寶bǎo明míng。缨yīng络luò垂chuí珠zhū翠cuì，香xiāng环huán结jié宝bǎo明míng。
烏wū雲yún巧qiǎo疊dié盤pán龍lóng髻jì，繡xiù帶dài輕qīng飄piāo彩cǎi鳳fèng翎líng。乌wū云yún巧qiǎo叠dié盘pán龙lóng髻jì，绣xiù带dài轻qīng飘piāo彩cǎi凤fèng翎líng。
碧bì玉yù紐niǔ，素sù羅luó袍páo，祥xiáng光guāng籠lóng罩zhào；碧bì玉yù纽niǔ，素sù罗luó袍páo，祥xiáng光guāng笼lóng罩zhào；
錦jǐn絨róng裙qún，金jīn落luò索suǒ，瑞ruì氣qì遮zhē迎yíng。锦jǐn绒róng裙qún，金jīn落luò索suǒ，瑞ruì气qì遮zhē迎yíng。
眉méi如rú小xiǎo月yuè，眼yǎn似sì雙shuāng星xīng。眉méi如rú小xiǎo月yuè，眼yǎn似sì双shuāng星xīng。
玉yù面miàn天tiān生shēng喜xǐ，朱zhū脣chún一yì點diǎn紅hóng。玉yù面miàn天tiān生shēng喜xǐ，朱zhū唇chún一yì点diǎn红hóng。
淨jìng瓶píng甘gān露lù年nián年nián盛shèng，斜xié插chā垂chuí楊yáng歲suì歲suì青qīng。净jìng瓶píng甘gān露lù年nián年nián盛shèng，斜xié插chā垂chuí杨yáng岁suì岁suì青qīng。
解jiě八bā難nàn，度dù群qún生shēng，大dà慈cí憫mǐn：解jiě八bā难nàn，度dù群qún生shēng，大dà慈cí悯mǐn：
故gù鎮zhèn太tài山shān，居jū南nán海hǎi，救jiù苦kǔ尋xún聲shēng，萬wàn稱chēng萬wàn應yìng，千qiān聖shèng千qiān靈líng。故gù镇zhèn太tài山shān，居jū南nán海hǎi，救jiù苦kǔ寻xún声shēng，万wàn称chēng万wàn应yìng，千qiān圣shèng千qiān灵líng。
蘭lán心xīn欣xīn紫zǐ竹zhú，蕙huì性xìng愛ài香xiāng藤téng。兰lán心xīn欣xīn紫zǐ竹zhú，蕙huì性xìng爱ài香xiāng藤téng。
他tā是shì落luò伽qié山shān上shàng慈cí悲bēi主zhǔ，潮cháo音yīn洞dòng裡lǐ活huó觀guān音yīn。他tā是shì落luò伽qié山shān上shàng慈cí悲bēi主zhǔ，潮cháo音yīn洞dòng里lǐ活huó观guān音yīn。
五件寶貝

如rú來lái見jiàn了le，心xīn中zhōng大dà喜xǐ道dào：「別bié個gè是shì也yě去qù不bù得dé。須xū是shì觀guān音yīn尊zūn者zhě，神shén通tōng廣guǎng大dà，方fāng可kě去qù得dé。」菩pú薩sà道dào：「弟dì子zǐ此cǐ去qù東dōng土tǔ，有yǒu甚shèn言yán語yǔ吩fēn咐fu？」如rú來lái道dào：「這zhè一yí去qù，要yào踏tà看kàn路lù道dào，不bù許xǔ在zài霄xiāo漢hàn中zhōng行xíng。須xū是shì要yào半bàn雲yún半bàn霧wù，目mù過guò山shān水shuǐ，謹jǐn記jì程chéng途tú遠yuǎn近jìn之zhī數shù，叮dīng嚀níng那nà取qǔ經jīng人rén。但dàn恐kǒng善shàn信xìn難nán行xíng，我wǒ與yǔ你nǐ五wǔ件jiàn寶bǎo貝bèi。」即jí命mìng阿ā儺nuó、迦jiā葉shè取qǔ出chū錦jǐn襴lán袈jiā裟shā一yì領lǐng。九jiǔ環huán錫xī杖zhàng一yì根gēn，對duì菩pú薩sà言yán曰yuē：「這zhè袈jiā裟shā、錫xī杖zhàng，可kě與yǔ那nà取qǔ經jīng人rén親qīn用yòng。若ruò肯kěn堅jiān心xīn來lái此cǐ，穿chuān我wǒ的de袈jiā裟shā，免miǎn墮duò輪lún迴huí；持chí我wǒ的de錫xī杖zhàng，不bù遭zāo毒dú害hài。」這zhè菩pú薩sà皈guī依yī拜bài領lǐng。如rú來lái又yòu取qǔ出chū三sān個gè箍gū兒ér，遞dì與yǔ菩pú薩sà道dào：「此cǐ寶bǎo喚huàn做zuò緊jǐn箍gū兒ér，雖suī是shì一yí樣yàng三sān個gè，但dàn只zhǐ是shì用yòng各gè不bù同tóng。我wǒ有yǒu金jīn緊jǐn禁jìn的de咒zhòu語yǔ三sān篇piān。假jiǎ若ruò路lù上shàng撞zhuàng見jiàn神shén通tōng廣guǎng大dà的de妖yāo魔mó，你nǐ須xū是shì勸quàn他tā學xué好hǎo，跟gēn那nà取qǔ經jīng人rén做zuò個gè徒tú弟dì。他tā若ruò不bù伏fú使shǐ喚huàn，可kě將jiāng此cǐ箍gū兒ér與yǔ他tā戴dài在zài頭tóu上shàng，自zì然rán見jiàn肉ròu生shēng根gēn。各gè依yī所suǒ用yòng的de咒zhòu語yǔ念niàn一yí念niàn，眼yǎn脹zhàng頭tóu痛tòng，腦nǎo門mén皆jiē裂liè，管guǎn教jiào他tā入rù我wǒ門mén來lái。」如rú来lái见jiàn了le，心xīn中zhōng大dà喜xǐ道dào：「别bié个gè是shì也yě去qù不bù得dé。须xū是shì观guān音yīn尊zūn者zhě，神shén通tōng广guǎng大dà，方fāng可kě去qù得dé。」菩pú萨sà道dào：「弟dì子zǐ此cǐ去qù东dōng土tǔ，有yǒu甚shèn言yán语yǔ吩fēn咐fu？」如rú来lái道dào：「这zhè一yí去qù，要yào踏tà看kàn路lù道dào，不bù许xǔ在zài霄xiāo汉hàn中zhōng行xíng。须xū是shì要yào半bàn云yún半bàn雾wù，目mù过guò山shān水shuǐ，谨jǐn记jì程chéng途tú远yuǎn近jìn之zhī数shù，叮dīng咛níng那nà取qǔ经jīng人rén。但dàn恐kǒng善shàn信xìn难nán行xíng，我wǒ与yǔ你nǐ五wǔ件jiàn宝bǎo贝bèi。」即jí命mìng阿ā傩nuó、迦jiā叶shè取qǔ出chū锦jǐn襕lán袈jiā裟shā一yì领lǐng。九jiǔ环huán锡xī杖zhàng一yì根gēn，对duì菩pú萨sà言yán曰yuē：「这zhè袈jiā裟shā、锡xī杖zhàng，可kě与yǔ那nà取qǔ经jīng人rén亲qīn用yòng。若ruò肯kěn坚jiān心xīn来lái此cǐ，穿chuān我wǒ的de袈jiā裟shā，免miǎn堕duò轮lún回huí；持chí我wǒ的de锡xī杖zhàng，不bù遭zāo毒dú害hài。」这zhè菩pú萨sà皈guī依yī拜bài领lǐng。如rú来lái又yòu取qǔ出chū三sān个gè箍gū儿ér，递dì与yǔ菩pú萨sà道dào：「此cǐ宝bǎo唤huàn做zuò紧jǐn箍gū儿ér，虽suī是shì一yí样yàng三sān个gè，但dàn只zhǐ是shì用yòng各gè不bù同tóng。我wǒ有yǒu金jīn紧jǐn禁jìn的de咒zhòu语yǔ三sān篇piān。假jiǎ若ruò路lù上shàng撞zhuàng见jiàn神shén通tōng广guǎng大dà的de妖yāo魔mó，你nǐ须xū是shì劝quàn他tā学xué好hǎo，跟gēn那nà取qǔ经jīng人rén做zuò个gè徒tú弟dì。他tā若ruò不bù伏fú使shǐ唤huàn，可kě将jiāng此cǐ箍gū儿ér与yǔ他tā戴dài在zài头tóu上shàng，自zì然rán见jiàn肉ròu生shēng根gēn。各gè依yī所suǒ用yòng的de咒zhòu语yǔ念niàn一yí念niàn，眼yǎn胀zhàng头tóu痛tòng，脑nǎo门mén皆jiē裂liè，管guǎn教jiào他tā入rù我wǒ门mén来lái。」

菩薩下山

那nà菩pú薩sà聞wén言yán，踴yǒng躍yuè作zuò禮lǐ而ér退tuì。即jí喚huàn惠huì岸àn行xíng者zhě隨suí行xíng。那nà惠huì岸àn使shǐ一yì條tiáo渾hún鐵tiě棍gùn，重zhòng有yǒu千qiān斤jīn，只zhǐ在zài菩pú薩sà左zuǒ右yòu作zuò一yí個gè降xiáng魔mó的de大dà力lì士shì。菩pú薩sà遂suì將jiāng錦jǐn襴lán袈jiā裟shā，作zuò一yí個gè包bāo裹guǒ，令lìng他tā背bēi了le。菩pú薩sà將jiāng金jīn箍gū藏cáng了le，執zhí了le錫xī杖zhàng，徑jìng下xià靈líng山shān。這zhè一yí去qù，有yǒu分fēn教jiào：那nà菩pú萨sà闻wén言yán，踊yǒng跃yuè作zuò礼lǐ而ér退tuì。即jí唤huàn惠huì岸àn行xíng者zhě随suí行xíng。那nà惠huì岸àn使shǐ一yì条tiáo浑hún铁tiě棍gùn，重zhòng有yǒu千qiān斤jīn，只zhǐ在zài菩pú萨sà左zuǒ右yòu作zuò一yí个gè降xiáng魔mó的de大dà力lì士shì。菩pú萨sà遂suì将jiāng锦jǐn襕lán袈jiā裟shā，作zuò一yí个gè包bāo裹guǒ，令lìng他tā背bēi了le。菩pú萨sà将jiāng金jīn箍gū藏cáng了le，执zhí了le锡xī杖zhàng，径jìng下xià灵líng山shān。这zhè一yí去qù，有yǒu分fēn教jiào：

佛fó子zi還hái來lái歸guī本běn願yuàn，佛fó子zi还hái来lái归guī本běn愿yuàn，
金jīn蟬chán長zhǎng老lǎo裹guǒ栴zhān檀tán。金jīn蝉chán长zhǎng老lǎo裹guǒ栴zhān檀tán。
玉真觀大仙

那nà菩pú薩sà到dào山shān腳jiǎo下xià，有yǒu玉yù真zhēn觀guān金jīn頂dǐng大dà仙xiān在zài觀guān門mén首shǒu接jiē住zhù，請qǐng菩pú薩sà獻xiàn茶chá。菩pú薩sà不bù敢gǎn久jiǔ停tíng，曰yuē：「今jīn領lǐng如rú來lái法fǎ旨zhǐ，上shàng東dōng土tǔ尋xún取qǔ經jīng人rén去qù。」大dà仙xiān道dào：「取qǔ經jīng人rén幾jǐ時shí方fāng到dào？」菩pú薩sà道dào：「未wèi定dìng，約yuē摸mō二èr三sān年nián間jiān，或huò可kě至zhì此cǐ。」遂suì辭cí了le大dà仙xiān，半bàn雲yún半bàn霧wù，約yuē記jì程chéng途tú。有yǒu詩shī為wèi證zhèng。詩shī曰yuē：那nà菩pú萨sà到dào山shān脚jiǎo下xià，有yǒu玉yù真zhēn观guān金jīn顶dǐng大dà仙xiān在zài观guān门mén首shǒu接jiē住zhù，请qǐng菩pú萨sà献xiàn茶chá。菩pú萨sà不bù敢gǎn久jiǔ停tíng，曰yuē：「今jīn领lǐng如rú来lái法fǎ旨zhǐ，上shàng东dōng土tǔ寻xún取qǔ经jīng人rén去qù。」大dà仙xiān道dào：「取qǔ经jīng人rén几jǐ时shí方fāng到dào？」菩pú萨sà道dào：「未wèi定dìng，约yuē摸mō二èr三sān年nián间jiān，或huò可kě至zhì此cǐ。」遂suì辞cí了le大dà仙xiān，半bàn云yún半bàn雾wù，约yuē记jì程chéng途tú。有yǒu诗shī为wèi证zhèng。诗shī曰yuē：

萬wàn里lǐ相xiāng尋xún自zì不bù言yán，万wàn里lǐ相xiāng寻xún自zì不bù言yán，
卻què云yún誰shuí得dé意yì難nán全quán。却què云yún谁shuí得dé意yì难nán全quán。
求qiú人rén忽hū若ruò渾hún如rú此cǐ，求qiú人rén忽hū若ruò浑hún如rú此cǐ，
是shì我wǒ平píng生shēng豈qǐ偶ǒu然rán。是shì我wǒ平píng生shēng岂qǐ偶ǒu然rán。
傳chuán道dào有yǒu方fāng成chéng妄wàng說shuō，传chuán道dào有yǒu方fāng成chéng妄wàng说shuō，
說shuō明míng無wú信xìn也yě虛xū傳chuán。说shuō明míng无wú信xìn也yě虚xū传chuán。
願yuàn傾qīng肝gān膽dǎn尋xún相xiāng識shí，愿yuàn倾qīng肝gān胆dǎn寻xún相xiāng识shí，
料liào想xiǎng前qián頭tóu必bì有yǒu緣yuán。料liào想xiǎng前qián头tóu必bì有yǒu缘yuán。
流沙河景

師shī徒tú二èr人rén正zhèng走zǒu間jiān，忽hū然rán見jiàn弱ruò水shuǐ三sān千qiān，乃nǎi是shì流liú沙shā河hé界jiè。菩pú薩sà道dào：「徒tú弟dì呀ya，此cǐ處chù卻què是shì難nán行xíng。取qǔ經jīng人rén濁zhuó骨gǔ凡fán胎tāi，如rú何hé得dé渡dù？」惠huì岸àn道dào：「師shī父fù，你nǐ看kàn河hé有yǒu多duō遠yuǎn？」那nà菩pú薩sà停tíng立lì雲yún步bù看kàn時shí，只zhǐ見jiàn：师shī徒tú二èr人rén正zhèng走zǒu间jiān，忽hū然rán见jiàn弱ruò水shuǐ三sān千qiān，乃nǎi是shì流liú沙shā河hé界jiè。菩pú萨sà道dào：「徒tú弟dì呀ya，此cǐ处chù却què是shì难nán行xíng。取qǔ经jīng人rén浊zhuó骨gǔ凡fán胎tāi，如rú何hé得dé渡dù？」惠huì岸àn道dào：「师shī父fù，你nǐ看kàn河hé有yǒu多duō远yuǎn？」那nà菩pú萨sà停tíng立lì云yún步bù看kàn时shí，只zhǐ见jiàn：

東dōng連lián沙shā磧qì，西xī抵dǐ諸zhū番fān，南nán達dá烏wū戈gē，北běi通tōng韃dá靼dá。东dōng连lián沙shā碛qì，西xī抵dǐ诸zhū番fān，南nán达dá乌wū戈gē，北běi通tōng鞑dá靼dá。
徑jìng過guò有yǒu八bā百bǎi里lǐ遙yáo，上shàng下xià有yǒu千qiān萬wàn里lǐ遠yuǎn。径jìng过guò有yǒu八bā百bǎi里lǐ遥yáo，上shàng下xià有yǒu千qiān万wàn里lǐ远yuǎn。
水shuǐ流liú一yí似sì地dì翻fān身shēn，浪làng滾gǔn卻què如rú山shān聳sǒng背bèi。水shuǐ流liú一yí似sì地dì翻fān身shēn，浪làng滚gǔn却què如rú山shān耸sǒng背bèi。
洋yáng洋yáng浩hào浩hào，漠mò漠mò茫máng茫máng，十shí里lǐ遙yáo聞wén萬wàn丈zhàng洪hóng。洋yáng洋yáng浩hào浩hào，漠mò漠mò茫máng茫máng，十shí里lǐ遥yáo闻wén万wàn丈zhàng洪hóng。
仙xiān槎chá難nán到dào此cǐ，蓮lián葉yè莫mò能néng浮fú。仙xiān槎chá难nán到dào此cǐ，莲lián叶yè莫mò能néng浮fú。
衰shuāi草cǎo斜xié陽yáng流liú曲qū浦pǔ，黃huáng雲yún影yǐng日rì暗àn長cháng堤dī。衰shuāi草cǎo斜xié阳yáng流liú曲qū浦pǔ，黄huáng云yún影yǐng日rì暗àn长cháng堤dī。
那nǎ裡lǐ得dé客kè商shāng來lái往wǎng？何hé曾céng有yǒu漁yú叟sǒu依yī棲qī？那nǎ里lǐ得dé客kè商shāng来lái往wǎng？何hé曾céng有yǒu渔yú叟sǒu依yī栖qī？
平píng沙shā無wú雁yàn落luò，遠yuǎn岸àn有yǒu猿yuán啼tí。平píng沙shā无wú雁yàn落luò，远yuǎn岸àn有yǒu猿yuán啼tí。
只zhǐ是shì紅hóng蓼liǎo花huā蘩fán知zhī景jǐng色sè，白bái蘋pín香xiāng細xì任rèn依yī依yī。只zhǐ是shì红hóng蓼liǎo花huā蘩fán知zhī景jǐng色sè，白bái苹pín香xiāng细xì任rèn依yī依yī。
妖魔出河

菩pú薩sà正zhèng然rán點diǎn看kàn，只zhǐ見jiàn那nà河hé中zhōng潑pō剌lá一yì聲shēng響xiǎng喨liàng，水shuǐ波bō裡lǐ跳tiào出chū一yí個gè妖yāo魔mó來lái，十shí分fēn醜chǒu惡è。他tā生shēng得de：菩pú萨sà正zhèng然rán点diǎn看kàn，只zhǐ见jiàn那nà河hé中zhōng泼pō剌lá一yì声shēng响xiǎng喨liàng，水shuǐ波bō里lǐ跳tiào出chū一yí个gè妖yāo魔mó来lái，十shí分fēn丑chǒu恶è。他tā生shēng得de：

青qīng不bù青qīng，黑hēi不bù黑hēi，晦huì氣qì色sè臉liǎn；青qīng不bù青qīng，黑hēi不bù黑hēi，晦huì气qì色sè脸liǎn；
長cháng不bù長cháng，短duǎn不bù短duǎn，赤chì腳jiǎo筋jīn軀qū。长cháng不bù长cháng，短duǎn不bù短duǎn，赤chì脚jiǎo筋jīn躯qū。
眼yǎn光guāng閃shǎn爍shuò，好hǎo似sì灶zào底dǐ雙shuāng燈dēng；眼yǎn光guāng闪shǎn烁shuò，好hǎo似sì灶zào底dǐ双shuāng灯dēng；
口kǒu角jiǎo丫yā叉chā，就jiù如rú屠tú家jiā火huǒ缽bō。口kǒu角jiǎo丫yā叉chā，就jiù如rú屠tú家jiā火huǒ钵bō。
獠liáo牙yá撐chēng劍jiàn刃rèn，紅hóng髮fà亂luàn蓬péng鬆sōng。獠liáo牙yá撑chēng剑jiàn刃rèn，红hóng发fà乱luàn蓬péng松sōng。
一yì聲shēng叱chì咤zhà如rú雷léi吼hǒu，兩liǎng腳jiǎo奔bēn波bō似sì滾gǔn風fēng。一yì声shēng叱chì咤zhà如rú雷léi吼hǒu，两liǎng脚jiǎo奔bēn波bō似sì滚gǔn风fēng。
流沙河鬥

那nà怪guài物wù手shǒu執zhí一yì根gēn寶bǎo杖zhàng，走zǒu上shàng岸àn就jiù捉zhuō菩pú薩sà，卻què被bèi惠huì岸àn掣chè渾hún鐵tiě棒bàng擋dǎng住zhù，喝hè聲shēng：「休xiū走zǒu！」那nà怪guài物wù就jiù持chí寶bǎo杖zhàng來lái迎yíng。兩liǎng個gè在zài流liú沙shā河hé邊biān這zhè一yì場cháng惡è殺shā，真zhēn個gè驚jīng人rén：那nà怪guài物wù手shǒu执zhí一yì根gēn宝bǎo杖zhàng，走zǒu上shàng岸àn就jiù捉zhuō菩pú萨sà，却què被bèi惠huì岸àn掣chè浑hún铁tiě棒bàng挡dǎng住zhù，喝hè声shēng：「休xiū走zǒu！」那nà怪guài物wù就jiù持chí宝bǎo杖zhàng来lái迎yíng。两liǎng个gè在zài流liú沙shā河hé边biān这zhè一yì场cháng恶è杀shā，真zhēn个gè惊jīng人rén：

木mù吒zhā渾hún鐵tiě棒bàng，護hù法fǎ顯xiǎn神shén通tōng；怪guài物wù降xiáng妖yāo杖zhàng，努nǔ力lì逞chěng英yīng雄xióng。木mù咤zhā浑hún铁tiě棒bàng，护hù法fǎ显xiǎn神shén通tōng；怪guài物wù降xiáng妖yāo杖zhàng，努nǔ力lì逞chěng英yīng雄xióng。
雙shuāng條tiáo銀yín蟒mǎng河hé邊biān舞wǔ，一yí對duì神shén僧sēng岸àn上shàng沖chōng。双shuāng条tiáo银yín蟒mǎng河hé边biān舞wǔ，一yí对duì神shén僧sēng岸àn上shàng冲chōng。
那nà一yí個gè威wēi鎮zhèn流liú沙shā施shī本běn事shì，這zhè一yí個gè力lì保bǎo觀guān音yīn建jiàn大dà功gōng。那nà一yí个gè威wēi镇zhèn流liú沙shā施shī本běn事shì，这zhè一yí个gè力lì保bǎo观guān音yīn建jiàn大dà功gōng。
那nà一yí個gè翻fān波bō躍yuè浪làng，這zhè一yí個gè吐tǔ霧wù噴pēn風fēng。那nà一yí个gè翻fān波bō跃yuè浪làng，这zhè一yí个gè吐tǔ雾wù喷pēn风fēng。
翻fān波bō躍yuè浪làng乾qián坤kūn暗àn，吐tǔ霧wù噴pēn風fēng日rì月yuè昏hūn。翻fān波bō跃yuè浪làng干qián坤kūn暗àn，吐tǔ雾wù喷pēn风fēng日rì月yuè昏hūn。
那nà個gè降xiáng妖yāo杖zhàng，好hǎo便biàn似sì出chū山shān的de白bái虎hǔ；這zhè個gè渾hún鐵tiě棒bàng，卻què就jiù如rú臥wò道dào的de黃huáng龍lóng。那nà个gè降xiáng妖yāo杖zhàng，好hǎo便biàn似sì出chū山shān的de白bái虎hǔ；这zhè个gè浑hún铁tiě棒bàng，却què就jiù如rú卧wò道dào的de黄huáng龙lóng。
那nà個gè使shǐ將jiāng來lái，尋xún蛇shé撥bō草cǎo；這zhè個gè丟diū開kāi去qù，撲pū鷂yào分fēn松sōng。那nà个gè使shǐ将jiāng来lái，寻xún蛇shé拨bō草cǎo；这zhè个gè丢diū开kāi去qù，扑pū鹞yào分fēn松sōng。
只zhǐ殺shā得de昏hūn漠mò漠mò，星xīng辰chén燦càn爛làn；霧wù騰téng騰téng，天tiān地dì朦méng朧lóng。只zhǐ杀shā得de昏hūn漠mò漠mò，星xīng辰chén灿càn烂làn；雾wù腾téng腾téng，天tiān地dì朦méng胧lóng。
那nà個gè久jiǔ住zhù弱ruò水shuǐ惟wéi他tā狠hěn，這zhè個gè初chū出chū靈líng山shān第dì一yī功gōng。那nà个gè久jiǔ住zhù弱ruò水shuǐ惟wéi他tā狠hěn，这zhè个gè初chū出chū灵líng山shān第dì一yī功gōng。
木吒認怪

他tā兩liǎng個gè來lái來lái往wǎng往wǎng，戰zhàn上shàng數shù十shí合hé，不bù分fēn勝shèng負fù。那nà怪guài物wù架jià住zhù了le鐵tiě棒bàng道dào：「你nǐ是shì那nǎ裡lǐ和hé尚shàng，敢gǎn來lái與yǔ我wǒ抵dǐ敵dí？」木mù吒zhā道dào：「我wǒ是shì托tuō塔tǎ天tiān王wáng二èr太tài子zǐ木mù吒zhā惠huì岸àn行xíng者zhě，今jīn保bǎo我wǒ師shī父fù往wǎng東dōng土tǔ尋xún取qǔ經jīng人rén去qù。你nǐ是shì何hé怪guài，敢gǎn大dà膽dǎn阻zǔ路lù？」那nà怪guài方fāng才cái醒xǐng悟wù道dào：「我wǒ記jì得dé你nǐ跟gēn南nán海hǎi觀guān音yīn在zài紫zǐ竹zhú林lín中zhōng修xiū行xíng，你nǐ為wèi何hé來lái此cǐ？」木mù吒zhā道dào：「那nà岸àn上shàng不bú是shì我wǒ師shī父fù？」他tā两liǎng个gè来lái来lái往wǎng往wǎng，战zhàn上shàng数shù十shí合hé，不bù分fēn胜shèng负fù。那nà怪guài物wù架jià住zhù了le铁tiě棒bàng道dào：「你nǐ是shì那nǎ里lǐ和hé尚shàng，敢gǎn来lái与yǔ我wǒ抵dǐ敌dí？」木mù咤zhā道dào：「我wǒ是shì托tuō塔tǎ天tiān王wáng二èr太tài子zǐ木mù咤zhā惠huì岸àn行xíng者zhě，今jīn保bǎo我wǒ师shī父fù往wǎng东dōng土tǔ寻xún取qǔ经jīng人rén去qù。你nǐ是shì何hé怪guài，敢gǎn大dà胆dǎn阻zǔ路lù？」那nà怪guài方fāng才cái醒xǐng悟wù道dào：「我wǒ记jì得dé你nǐ跟gēn南nán海hǎi观guān音yīn在zài紫zǐ竹zhú林lín中zhōng修xiū行xíng，你nǐ为wèi何hé来lái此cǐ？」木mù咤zhā道dào：「那nà岸àn上shàng不bú是shì我wǒ师shī父fù？」

捲簾大將

怪guài物wù聞wén言yán，連lián聲shēng喏rě喏rě，收shōu了le寶bǎo杖zhàng。讓ràng木mù吒zhā揪jiū了le去qù見jiàn觀guān音yīn，納nà頭tóu下xià拜bài，告gào道dào：「菩pú薩sà，恕shù我wǒ之zhī罪zuì，待dài我wǒ訴sù告gào：我wǒ不bú是shì妖yāo邪xié，我wǒ是shì靈líng霄xiāo殿diàn下xià侍shì鑾luán輿yú的de捲juǎn簾lián大dà將jiàng。只zhǐ因yīn在zài蟠pán桃táo會huì上shàng失shī手shǒu打dǎ碎suì了le玻bō璃lí盞zhǎn，玉yù帝dì把bǎ我wǒ打dǎ了le八bā百bǎi，貶biǎn下xià界jiè來lái，變biàn得de這zhè般bān模mú樣yàng。又yòu叫jiào七qī日rì一yí次cì，將jiāng飛fēi劍jiàn來lái穿chuān我wǒ胸xiōng脅xié百bǎi餘yú下xià方fāng回huí。故gù此cǐ這zhè般bān苦kǔ惱nǎo。沒méi奈nài何hé，饑jī寒hán難nán忍rěn，三sān二èr日rì間jiān，出chū波bō濤tāo尋xún一yí個gè行xíng人rén食shí用yòng。不bù期qī今jīn日rì無wú知zhī，衝chōng撞zhuàng了le大dà慈cí菩pú薩sà。」菩pú薩sà道dào：「你nǐ在zài天tiān有yǒu罪zuì，既jì貶biǎn下xià來lái，今jīn又yòu這zhè等děng傷shāng生shēng，正zhèng所suǒ謂wèi罪zuì上shàng加jiā罪zuì。我wǒ今jīn領lǐng了le佛fó旨zhǐ，上shàng東dōng土tǔ尋xún取qǔ經jīng人rén。你nǐ何hé不bú入rù我wǒ門mén來lái，皈guī依yī善shàn果guǒ，跟gēn那nà取qǔ經jīng人rén做zuò個gè徒tú弟dì，上shàng西xī天tiān拜bài佛fó求qiú經jīng？我wǒ叫jiào飛fēi劍jiàn不bù來lái穿chuān你nǐ。那nà時shí節jié功gōng成chéng免miǎn罪zuì，復fù你nǐ本běn職zhí，心xīn下xià如rú何hé？」怪guài物wù闻wén言yán，连lián声shēng喏rě喏rě，收shōu了le宝bǎo杖zhàng。让ràng木mù咤zhā揪jiū了le去qù见jiàn观guān音yīn，纳nà头tóu下xià拜bài，告gào道dào：「菩pú萨sà，恕shù我wǒ之zhī罪zuì，待dài我wǒ诉sù告gào：我wǒ不bú是shì妖yāo邪xié，我wǒ是shì灵líng霄xiāo殿diàn下xià侍shì銮luán舆yú的de卷juǎn帘lián大dà将jiàng。只zhǐ因yīn在zài蟠pán桃táo会huì上shàng失shī手shǒu打dǎ碎suì了le玻bō璃lí盏zhǎn，玉yù帝dì把bǎ我wǒ打dǎ了le八bā百bǎi，贬biǎn下xià界jiè来lái，变biàn得de这zhè般bān模mú样yàng。又yòu叫jiào七qī日rì一yí次cì，将jiāng飞fēi剑jiàn来lái穿chuān我wǒ胸xiōng胁xié百bǎi余yú下xià方fāng回huí。故gù此cǐ这zhè般bān苦kǔ恼nǎo。没méi奈nài何hé，饥jī寒hán难nán忍rěn，三sān二èr日rì间jiān，出chū波bō涛tāo寻xún一yí个gè行xíng人rén食shí用yòng。不bù期qī今jīn日rì无wú知zhī，冲chōng撞zhuàng了le大dà慈cí菩pú萨sà。」菩pú萨sà道dào：「你nǐ在zài天tiān有yǒu罪zuì，既jì贬biǎn下xià来lái，今jīn又yòu这zhè等děng伤shāng生shēng，正zhèng所suǒ谓wèi罪zuì上shàng加jiā罪zuì。我wǒ今jīn领lǐng了le佛fó旨zhǐ，上shàng东dōng土tǔ寻xún取qǔ经jīng人rén。你nǐ何hé不bú入rù我wǒ门mén来lái，皈guī依yī善shàn果guǒ，跟gēn那nà取qǔ经jīng人rén做zuò个gè徒tú弟dì，上shàng西xī天tiān拜bài佛fó求qiú经jīng？我wǒ叫jiào飞fēi剑jiàn不bù来lái穿chuān你nǐ。那nà时shí节jié功gōng成chéng免miǎn罪zuì，复fù你nǐ本běn职zhí，心xīn下xià如rú何hé？」

沙悟淨皈依

那nà怪guài道dào：「我wǒ願yuàn皈guī正zhèng果guǒ。」又yòu向xiàng前qián道dào：「菩pú薩sà，我wǒ在zài此cǐ間jiān吃chī人rén無wú數shù，向xiàng來lái有yǒu幾jǐ次cì取qǔ經jīng人rén來lái，都dōu被bèi我wǒ吃chī了le。凡fán吃chī的de人rén頭tóu，拋pāo落luò流liú沙shā，竟jìng沉chén水shuǐ底dǐ。這zhè個gè水shuǐ，鵝é毛máo也yě不bù能néng浮fú。惟wéi有yǒu九jiǔ個gè取qǔ經jīng人rén的de骷kū髏lóu浮fú在zài水shuǐ面miàn，再zài不bù能néng沉chén。我wǒ以yǐ為wéi異yì物wù，將jiāng索suǒ兒ér穿chuān在zài一yí處chù，閑xián時shí拿ná來lái頑wán耍shuǎ。這zhè去qù，但dàn恐kǒng取qǔ經jīng人rén不bù得dé到dào此cǐ，卻què不bú是shì反fǎn誤wù了le我wǒ的de前qián程chéng也yě？」菩pú薩sà曰yuē：「豈qǐ有yǒu不bú到dào之zhī理lǐ？你nǐ可kě將jiāng骷kū髏lóu兒ér掛guà在zài頭tóu項xiàng下xià，等děng候hòu取qǔ經jīng人rén，自zì有yǒu用yòng處chù。」怪guài物wù道dào：「既jì然rán如rú此cǐ，願yuàn領lǐng教jiào誨huì。」菩pú薩sà方fāng與yǔ他tā摩mó頂dǐng受shòu戒jiè，指zhǐ沙shā為wéi姓xìng，就jiù姓xìng了le沙shā；起qǐ個gè法fǎ名míng，叫jiào做zuò個gè沙shā悟wù淨jìng。當dāng時shí入rù了le沙shā門mén，送sòng菩pú薩sà過guò了le河hé，他tā洗xǐ心xīn滌dí慮lǜ，再zài不bù傷shāng生shēng，專zhuān等děng取qǔ經jīng人rén。那nà怪guài道dào：「我wǒ愿yuàn皈guī正zhèng果guǒ。」又yòu向xiàng前qián道dào：「菩pú萨sà，我wǒ在zài此cǐ间jiān吃chī人rén无wú数shù，向xiàng来lái有yǒu几jǐ次cì取qǔ经jīng人rén来lái，都dōu被bèi我wǒ吃chī了le。凡fán吃chī的de人rén头tóu，抛pāo落luò流liú沙shā，竟jìng沉chén水shuǐ底dǐ。这zhè个gè水shuǐ，鹅é毛máo也yě不bù能néng浮fú。惟wéi有yǒu九jiǔ个gè取qǔ经jīng人rén的de骷kū髅lóu浮fú在zài水shuǐ面miàn，再zài不bù能néng沉chén。我wǒ以yǐ为wéi异yì物wù，将jiāng索suǒ儿ér穿chuān在zài一yí处chù，闲xián时shí拿ná来lái顽wán耍shuǎ。这zhè去qù，但dàn恐kǒng取qǔ经jīng人rén不bù得dé到dào此cǐ，却què不bú是shì反fǎn误wù了le我wǒ的de前qián程chéng也yě？」菩pú萨sà曰yuē：「岂qǐ有yǒu不bú到dào之zhī理lǐ？你nǐ可kě将jiāng骷kū髅lóu儿ér挂guà在zài头tóu项xiàng下xià，等děng候hòu取qǔ经jīng人rén，自zì有yǒu用yòng处chù。」怪guài物wù道dào：「既jì然rán如rú此cǐ，愿yuàn领lǐng教jiào诲huì。」菩pú萨sà方fāng与yǔ他tā摩mó顶dǐng受shòu戒jiè，指zhǐ沙shā为wéi姓xìng，就jiù姓xìng了le沙shā；起qǐ个gè法fǎ名míng，叫jiào做zuò个gè沙shā悟wù净jìng。当dāng时shí入rù了le沙shā门mén，送sòng菩pú萨sà过guò了le河hé，他tā洗xǐ心xīn涤dí虑lǜ，再zài不bù伤shāng生shēng，专zhuān等děng取qǔ经jīng人rén。

高山遇怪

菩pú薩sà與yǔ他tā別bié了le，同tóng木mù吒zhā徑jìng奔bēn東dōng土tǔ。行xíng了le多duō時shí，又yòu見jiàn一yí座zuò高gāo山shān，山shān上shàng有yǒu惡è氣qì遮zhē漫màn，不bù能néng步bù上shàng。正zhèng欲yù駕jià雲yún過guò山shān，不bù覺jué狂kuáng風fēng起qǐ處chù，又yòu閃shǎn上shàng一yí個gè妖yāo魔mó。他tā生shēng得de又yòu甚shèn兇xiōng險xiǎn，但dàn見jiàn他tā：菩pú萨sà与yǔ他tā别bié了le，同tóng木mù咤zhā径jìng奔bēn东dōng土tǔ。行xíng了le多duō时shí，又yòu见jiàn一yí座zuò高gāo山shān，山shān上shàng有yǒu恶è气qì遮zhē漫màn，不bù能néng步bù上shàng。正zhèng欲yù驾jià云yún过guò山shān，不bù觉jué狂kuáng风fēng起qǐ处chù，又yòu闪shǎn上shàng一yí个gè妖yāo魔mó。他tā生shēng得de又yòu甚shèn凶xiōng险xiǎn，但dàn见jiàn他tā：

捲juǎn臟zàng蓮lián蓬péng吊diào搭dā嘴zuǐ，卷juǎn脏zàng莲lián蓬péng吊diào搭dā嘴zuǐ，
耳ěr如rú蒲pú扇shàn顯xiǎn金jīn睛jīng。耳ěr如rú蒲pú扇shàn显xiǎn金jīn睛jīng。
獠liáo牙yá鋒fēng利lì如rú鋼gāng剉cuò，獠liáo牙yá锋fēng利lì如rú钢gāng剉cuò，
長cháng嘴zuǐ張zhāng開kāi似sì火huǒ盆pén。长cháng嘴zuǐ张zhāng开kāi似sì火huǒ盆pén。
金jīn盔kuī緊jǐn繫xì腮sāi邊biān帶dài，金jīn盔kuī紧jǐn系xì腮sāi边biān带dài，
勒lēi甲jiǎ絲sī絛tāo蟒mǎng退tuì鱗lín。勒lēi甲jiǎ丝sī绦tāo蟒mǎng退tuì鳞lín。
手shǒu執zhí釘dīng鈀pá龍lóng探tàn爪zhǎo，手shǒu执zhí钉dīng钯pá龙lóng探tàn爪zhǎo，
腰yāo挎kuà彎wān弓gōng月yuè半bàn輪lún。腰yāo挎kuà弯wān弓gōng月yuè半bàn轮lún。
糾jiū糾jiū威wēi風fēng欺qī太tài歲suì，纠jiū纠jiū威wēi风fēng欺qī太tài岁suì，
昂áng昂áng志zhì氣qì壓yā天tiān神shén。昂áng昂áng志zhì气qì压yā天tiān神shén。
山下賭鬥

他tā撞zhuàng上shàng來lái，不bù分fēn好hǎo歹dǎi，望wàng菩pú薩sà舉jǔ釘dīng鈀pá就jiù築zhù。被bèi木mù吒zhā行xíng者zhě擋dǎng住zhù，大dà喝hè一yì聲shēng道dào：「那nà潑pō怪guài，休xiū得dé無wú禮lǐ，看kàn棒bàng。」妖yāo魔mó道dào：「這zhè和hé尚shàng不bù知zhī死sǐ活huó。看kàn鈀pá。」兩liǎng個gè在zài山shān底dǐ下xià一yì衝chōng一yí撞zhuàng，賭dǔ鬥dòu輸shū贏yíng，真zhēn個gè好hǎo殺shā：他tā撞zhuàng上shàng来lái，不bù分fēn好hǎo歹dǎi，望wàng菩pú萨sà举jǔ钉dīng钯pá就jiù筑zhù。被bèi木mù咤zhā行xíng者zhě挡dǎng住zhù，大dà喝hè一yì声shēng道dào：「那nà泼pō怪guài，休xiū得dé无wú礼lǐ，看kàn棒bàng。」妖yāo魔mó道dào：「这zhè和hé尚shàng不bù知zhī死sǐ活huó。看kàn钯pá。」两liǎng个gè在zài山shān底dǐ下xià一yì冲chōng一yí撞zhuàng，赌dǔ斗dòu输shū赢yíng，真zhēn个gè好hǎo杀shā：

妖yāo魔mó兇xiōng猛měng，惠huì岸àn威wēi能néng。妖yāo魔mó凶xiōng猛měng，惠huì岸àn威wēi能néng。
鐵tiě棒bàng分fēn心xīn搗dǎo，釘dīng鈀pá劈pī面miàn迎yíng。铁tiě棒bàng分fēn心xīn捣dǎo，钉dīng钯pá劈pī面miàn迎yíng。
播bō土tǔ揚yáng塵chén天tiān地dì暗àn，飛fēi砂shā走zǒu石shí鬼guǐ神shén驚jīng。播bō土tǔ扬yáng尘chén天tiān地dì暗àn，飞fēi砂shā走zǒu石shí鬼guǐ神shén惊jīng。
九jiǔ齒chǐ鈀pá，光guāng耀yào耀yào，雙shuāng環huán響xiǎng喨liàng；一yì條tiáo棒bàng，黑hēi悠yōu悠yōu，兩liǎng手shǒu飛fēi騰téng。九jiǔ齿chǐ钯pá，光guāng耀yào耀yào，双shuāng环huán响xiǎng喨liàng；一yì条tiáo棒bàng，黑hēi悠yōu悠yōu，两liǎng手shǒu飞fēi腾téng。
這zhè個gè是shì天tiān王wáng太tài子zǐ，那nà個gè是shì元yuán帥shuài精jīng靈líng。这zhè个gè是shì天tiān王wáng太tài子zǐ，那nà个gè是shì元yuán帅shuài精jīng灵líng。
一yí個gè在zài普pǔ陀tuó為wéi護hù法fǎ，一yí個gè在zài山shān洞dòng作zuò妖yāo精jīng。一yí个gè在zài普pǔ陀tuó为wéi护hù法fǎ，一yí个gè在zài山shān洞dòng作zuò妖yāo精jīng。
這zhè場cháng相xiāng遇yù爭zhēng高gāo下xià，不bù知zhī那nà個gè虧kuī輸shū那nà個gè贏yíng。这zhè场cháng相xiāng遇yù争zhēng高gāo下xià，不bù知zhī那nà个gè亏kuī输shū那nà个gè赢yíng。
悟能識菩薩

他tā兩liǎng個gè正zhèng殺shā到dào好hǎo處chù，觀guān世shì音yīn在zài半bàn空kōng中zhōng拋pāo下xià蓮lián花huā，隔gé開kāi鈀pá、杖zhàng。怪guài物wù見jiàn了le心xīn驚jīng，便biàn問wèn：「你nǐ是shì那nǎ裡lǐ和hé尚shàng，敢gǎn弄nòng甚shèn麼me眼yǎn前qián花huā兒ér哄hǒng我wǒ？」木mù吒zhā道dào：「我wǒ把bǎ你nǐ個gè肉ròu眼yǎn凡fán胎tāi的de潑pō物wù！我wǒ是shì南nán海hǎi菩pú薩sà的de徒tú弟dì。這zhè是shì我wǒ師shī父fù拋pāo來lái的de蓮lián花huā，你nǐ也yě不bú認rèn得dé哩li！」那nà怪guài道dào：「南nán海hǎi菩pú薩sà，可kě是shì掃sǎo三sān災zāi救jiù八bā難nàn的de觀guān世shì音yīn麼me？」木mù吒zhā道dào：「不bú是shì他tā是shì誰shuí？」怪guài物wù撇piē了le釘dīng鈀pá，納nà頭tóu下xià禮lǐ道dào：「老lǎo兄xiōng，菩pú薩sà在zài那nǎ裡lǐ？累lèi煩fán你nǐ引yǐn見jiàn一yì引yǐn見jiàn。」木mù吒zhā仰yǎng面miàn指zhǐ道dào：「那nà不bú是shì？」怪guài物wù朝cháo上shàng磕kē頭tóu，厲lì聲shēng高gāo叫jiào道dào：「菩pú薩sà，恕shù罪zuì，恕shù罪zuì。」他tā两liǎng个gè正zhèng杀shā到dào好hǎo处chù，观guān世shì音yīn在zài半bàn空kōng中zhōng抛pāo下xià莲lián花huā，隔gé开kāi钯pá、杖zhàng。怪guài物wù见jiàn了le心xīn惊jīng，便biàn问wèn：「你nǐ是shì那nǎ里lǐ和hé尚shàng，敢gǎn弄nòng甚shèn么me眼yǎn前qián花huā儿ér哄hǒng我wǒ？」木mù咤zhā道dào：「我wǒ把bǎ你nǐ个gè肉ròu眼yǎn凡fán胎tāi的de泼pō物wù！我wǒ是shì南nán海hǎi菩pú萨sà的de徒tú弟dì。这zhè是shì我wǒ师shī父fù抛pāo来lái的de莲lián花huā，你nǐ也yě不bú认rèn得dé哩li！」那nà怪guài道dào：「南nán海hǎi菩pú萨sà，可kě是shì扫sǎo三sān灾zāi救jiù八bā难nàn的de观guān世shì音yīn么me？」木mù咤zhā道dào：「不bú是shì他tā是shì谁shuí？」怪guài物wù撇piē了le钉dīng钯pá，纳nà头tóu下xià礼lǐ道dào：「老lǎo兄xiōng，菩pú萨sà在zài那nǎ里lǐ？累lèi烦fán你nǐ引yǐn见jiàn一yì引yǐn见jiàn。」木mù咤zhā仰yǎng面miàn指zhǐ道dào：「那nà不bú是shì？」怪guài物wù朝cháo上shàng磕kē头tóu，厉lì声shēng高gāo叫jiào道dào：「菩pú萨sà，恕shù罪zuì，恕shù罪zuì。」

天蓬元帥

觀guān音yīn按àn下xià雲yún頭tóu，前qián來lái問wèn道dào：「你nǐ是shì那nǎ裡lǐ成chéng精jīng的de野yě豕shǐ，何hé方fāng作zuò怪guài的de老lǎo彘zhì，敢gǎn在zài此cǐ間jiān擋dǎng我wǒ？」那nà怪guài道dào：「我wǒ不bú是shì野yě豕shǐ，亦yì不bú是shì老lǎo彘zhì，我wǒ本běn是shì天tiān河hé裡lǐ天tiān蓬péng元yuán帥shuài。只zhǐ因yīn帶dài酒jiǔ戲xì弄nòng嫦cháng娥é，玉yù帝dì把bǎ我wǒ打dǎ了le二èr千qiān鎚chuí，貶biǎn下xià塵chén凡fán。一yì靈líng真zhēn性xìng，徑jìng來lái奪duó舍shè投tóu胎tāi，不bù期qī錯cuò了le道dào路lù，投tóu在zài個gè母mǔ豬zhū胎tāi裡lǐ，變biàn得de這zhè般bān模mú樣yàng。是shì我wǒ咬yǎo殺shā母mǔ豬zhū，打dǎ死sǐ群qún彘zhì，在zài此cǐ處chù占zhàn了le山shān場chǎng，吃chī人rén度dù日rì。不bù期qī撞zhuàng著zháo菩pú薩sà，萬wàn望wàng拔bá救jiù拔bá救jiù。」菩pú薩sà道dào：「此cǐ山shān叫jiào做zuò甚shèn麼me山shān？」怪guài物wù道dào：「叫jiào做zuò福fú陵líng山shān。山shān中zhōng有yǒu一yí洞dòng，叫jiào做zuò雲yún棧zhàn洞dòng。洞dòng裡lǐ原yuán有yǒu個gè卵luǎn二èr姐jiě，他tā見jiàn我wǒ有yǒu些xiē武wǔ藝yì，招zhāo我wǒ做zuò了le家jiā長zhǎng，又yòu喚huàn做zuò倒dào蹅chǎ門mén。不bú上shàng一yì年nián，他tā死sǐ了le，將jiāng一yí洞dòng的de家jiā當dàng，盡jìn歸guī我wǒ受shòu用yòng。在zài此cǐ日rì久jiǔ年nián深shēn，沒méi有yǒu贍shàn身shēn的de勾gòu當dàng，只zhǐ是shì依yī本běn等děng吃chī人rén度dù日rì。萬wàn望wàng菩pú薩sà恕shù罪zuì。」观guān音yīn按àn下xià云yún头tóu，前qián来lái问wèn道dào：「你nǐ是shì那nǎ里lǐ成chéng精jīng的de野yě豕shǐ，何hé方fāng作zuò怪guài的de老lǎo彘zhì，敢gǎn在zài此cǐ间jiān挡dǎng我wǒ？」那nà怪guài道dào：「我wǒ不bú是shì野yě豕shǐ，亦yì不bú是shì老lǎo彘zhì，我wǒ本běn是shì天tiān河hé里lǐ天tiān蓬péng元yuán帅shuài。只zhǐ因yīn带dài酒jiǔ戏xì弄nòng嫦cháng娥é，玉yù帝dì把bǎ我wǒ打dǎ了le二èr千qiān锤chuí，贬biǎn下xià尘chén凡fán。一yì灵líng真zhēn性xìng，径jìng来lái夺duó舍shè投tóu胎tāi，不bù期qī错cuò了le道dào路lù，投tóu在zài个gè母mǔ猪zhū胎tāi里lǐ，变biàn得de这zhè般bān模mú样yàng。是shì我wǒ咬yǎo杀shā母mǔ猪zhū，打dǎ死sǐ群qún彘zhì，在zài此cǐ处chù占zhàn了le山shān场chǎng，吃chī人rén度dù日rì。不bù期qī撞zhuàng着zháo菩pú萨sà，万wàn望wàng拔bá救jiù拔bá救jiù。」菩pú萨sà道dào：「此cǐ山shān叫jiào做zuò甚shèn么me山shān？」怪guài物wù道dào：「叫jiào做zuò福fú陵líng山shān。山shān中zhōng有yǒu一yí洞dòng，叫jiào做zuò云yún栈zhàn洞dòng。洞dòng里lǐ原yuán有yǒu个gè卵luǎn二èr姐jiě，他tā见jiàn我wǒ有yǒu些xiē武wǔ艺yì，招zhāo我wǒ做zuò了le家jiā长zhǎng，又yòu唤huàn做zuò倒dào蹅chǎ门mén。不bú上shàng一yì年nián，他tā死sǐ了le，将jiāng一yí洞dòng的de家jiā当dàng，尽jìn归guī我wǒ受shòu用yòng。在zài此cǐ日rì久jiǔ年nián深shēn，没méi有yǒu赡shàn身shēn的de勾gòu当dàng，只zhǐ是shì依yī本běn等děng吃chī人rén度dù日rì。万wàn望wàng菩pú萨sà恕shù罪zuì。」

官法佛法

菩pú薩sà道dào：「古gǔ人rén云yún，『若ruò要yào有yǒu前qián程chéng，莫mò做zuò沒méi前qián程chéng。』你nǐ既jì上shàng界jiè違wéi法fǎ，今jīn又yòu不bù改gǎi兇xiōng心xīn，傷shāng生shēng造zào孽niè，卻què不bú是shì二èr罪zuì俱jù罰fá？」那nà怪guài道dào：「前qián程chéng，前qián程chéng，若ruò依yī你nǐ，教jiào我wǒ喝hē風fēng？常cháng言yán道dào：『依yī著zhe官guān法fǎ打dǎ殺shā，依yī著zhe佛fó法fǎ餓è殺shā。』去qù也yě，去qù也yě，還hái不bù如rú捉zhuō個gè行xíng人rén，肥féi膩nì膩nì的de吃chī他tā家jiā娘niáng，管guǎn甚shèn麼me二èr罪zuì三sān罪zuì，千qiān罪zuì萬wàn罪zuì！」菩pú薩sà道dào：「『人rén有yǒu善shàn願yuàn，天tiān必bì從cóng之zhī。』汝rǔ若ruò肯kěn歸guī依yī正zhèng果guǒ，自zì有yǒu養yǎng身shēn之zhī處chù。世shì有yǒu五wǔ穀gǔ，可kě以yǐ濟jì饑jī，為wèi何hé吃chī人rén度dù日rì？」菩pú萨sà道dào：「古gǔ人rén云yún，『若ruò要yào有yǒu前qián程chéng，莫mò做zuò没méi前qián程chéng。』你nǐ既jì上shàng界jiè违wéi法fǎ，今jīn又yòu不bù改gǎi凶xiōng心xīn，伤shāng生shēng造zào孽niè，却què不bú是shì二èr罪zuì俱jù罚fá？」那nà怪guài道dào：「前qián程chéng，前qián程chéng，若ruò依yī你nǐ，教jiào我wǒ喝hē风fēng？常cháng言yán道dào：『依yī着zhe官guān法fǎ打dǎ杀shā，依yī着zhe佛fó法fǎ饿è杀shā。』去qù也yě，去qù也yě，还hái不bù如rú捉zhuō个gè行xíng人rén，肥féi腻nì腻nì的de吃chī他tā家jiā娘niáng，管guǎn甚shèn么me二èr罪zuì三sān罪zuì，千qiān罪zuì万wàn罪zuì！」菩pú萨sà道dào：「『人rén有yǒu善shàn愿yuàn，天tiān必bì从cóng之zhī。』汝rǔ若ruò肯kěn归guī依yī正zhèng果guǒ，自zì有yǒu养yǎng身shēn之zhī处chù。世shì有yǒu五wǔ谷gǔ，可kě以yǐ济jì饥jī，为wèi何hé吃chī人rén度dù日rì？」

豬悟能歸真

怪guài物wù聞wén言yán，似sì夢mèng方fāng覺jué，向xiàng菩pú薩sà道dào：「我wǒ欲yù從cóng正zhèng，奈nài何hé『獲huò罪zuì於yú天tiān，無wú所suǒ禱dǎo也yě』。」菩pú薩sà道dào：「我wǒ領lǐng了le佛fó旨zhǐ，上shàng東dōng土tǔ尋xún取qǔ經jīng人rén。你nǐ可kě跟gēn他tā做zuò個gè徒tú弟dì，往wǎng西xī天tiān走zǒu一yì遭zāo來lái，將jiāng功gōng折zhé罪zuì，管guǎn教jiào你nǐ脫tuō離lí災zāi瘴zhàng。」那nà怪guài滿mǎn口kǒu道dào：「願yuàn隨suí，願yuàn隨suí。」菩pú薩sà才cái與yǔ他tā摩mó頂dǐng受shòu戒jiè，指zhǐ身shēn為wéi姓xìng，就jiù姓xìng了le豬zhū；替tì他tā起qǐ了le法fǎ名míng，就jiù叫jiào做zuò豬zhū悟wù能néng。遂suì此cǐ領lǐng命mìng歸guī真zhēn，持chí齋zhāi把bǎ素sù，斷duàn絕jué了le五wǔ葷hūn三sān厭yàn，專zhuān候hòu那nà取qǔ經jīng人rén。怪guài物wù闻wén言yán，似sì梦mèng方fāng觉jué，向xiàng菩pú萨sà道dào：「我wǒ欲yù从cóng正zhèng，奈nài何hé『获huò罪zuì于yú天tiān，无wú所suǒ祷dǎo也yě』。」菩pú萨sà道dào：「我wǒ领lǐng了le佛fó旨zhǐ，上shàng东dōng土tǔ寻xún取qǔ经jīng人rén。你nǐ可kě跟gēn他tā做zuò个gè徒tú弟dì，往wǎng西xī天tiān走zǒu一yì遭zāo来lái，将jiāng功gōng折zhé罪zuì，管guǎn教jiào你nǐ脱tuō离lí灾zāi瘴zhàng。」那nà怪guài满mǎn口kǒu道dào：「愿yuàn随suí，愿yuàn随suí。」菩pú萨sà才cái与yǔ他tā摩mó顶dǐng受shòu戒jiè，指zhǐ身shēn为wéi姓xìng，就jiù姓xìng了le猪zhū；替tì他tā起qǐ了le法fǎ名míng，就jiù叫jiào做zuò猪zhū悟wù能néng。遂suì此cǐ领lǐng命mìng归guī真zhēn，持chí斋zhāi把bǎ素sù，断duàn绝jué了le五wǔ荤hūn三sān厌yàn，专zhuān候hòu那nà取qǔ经jīng人rén。

玉龍得救

菩pú薩sà卻què與yǔ木mù吒zhā辭cí了le悟wù能néng，半bàn興xīng雲yún霧wù前qián來lái。正zhèng走zǒu處chù，只zhǐ見jiàn空kōng中zhōng有yǒu一yì條tiáo玉yù龍lóng叫jiào喚huàn。菩pú薩sà近jìn前qián問wèn曰yuē：「你nǐ是shì何hé龍lóng，在zài此cǐ受shòu罪zuì？」那nà龍lóng道dào：「我wǒ是shì西xī海hǎi龍lóng王wáng敖áo閏rùn之zhī子zi，因yīn縱zòng火huǒ燒shāo了le殿diàn上shàng明míng珠zhū，我wǒ父fù王wáng表biǎo奏zòu天tiān庭tíng，告gào了le忤wǔ逆nì。玉yù帝dì把bǎ我wǒ吊diào在zài空kōng中zhōng，打dǎ了le三sān百bǎi，不bú日rì遭zāo誅zhū。望wàng菩pú薩sà搭dā救jiù搭dā救jiù。」觀guān音yīn聞wén言yán，即jí與yǔ木mù吒zhā撞zhuàng上shàng南nán天tiān門mén裡lǐ，早zǎo有yǒu丘qiū、張zhāng二èr天tiān師shī接jiē著zhe，問wèn道dào：「何hé往wǎng？」菩pú薩sà道dào：「貧pín僧sēng要yào見jiàn玉yù帝dì一yí面miàn。」二èr天tiān師shī即jí忙máng上shàng奏zòu。玉yù帝dì遂suì下xià殿diàn迎yíng接jiē。菩pú薩sà上shàng前qián禮lǐ畢bì道dào：「貧pín僧sēng領lǐng佛fó旨zhǐ上shàng東dōng土tǔ尋xún取qǔ經jīng人rén，路lù遇yù孽niè龍lóng懸xuán吊diào，特tè來lái啟qǐ奏zòu，饒ráo他tā性xìng命mìng，賜cì與yǔ貧pín僧sēng，教jiào他tā與yǔ取qǔ經jīng人rén做zuò個gè腳jiǎo力lì。」玉yù帝dì聞wén言yán，即jí傳chuán旨zhǐ赦shè宥yòu，差chāi天tiān將jiàng解jiě放fàng，送sòng與yǔ菩pú薩sà。菩pú薩sà謝xiè恩ēn而ér出chū。這zhè小xiǎo龍lóng叩kòu頭tóu謝xiè活huó命mìng之zhī恩ēn，聽tīng從cóng菩pú薩sà使shǐ喚huàn。菩pú薩sà把bǎ他tā送sòng在zài深shēn澗jiàn之zhī中zhōng，只zhǐ等děng取qǔ經jīng人rén來lái，變biàn做zuò白bái馬mǎ，上shàng西xī方fāng立lì功gōng。小xiǎo龍lóng領lǐng命mìng潛qián身shēn不bù題tí。菩pú萨sà却què与yǔ木mù咤zhā辞cí了le悟wù能néng，半bàn兴xīng云yún雾wù前qián来lái。正zhèng走zǒu处chù，只zhǐ见jiàn空kōng中zhōng有yǒu一yì条tiáo玉yù龙lóng叫jiào唤huàn。菩pú萨sà近jìn前qián问wèn曰yuē：「你nǐ是shì何hé龙lóng，在zài此cǐ受shòu罪zuì？」那nà龙lóng道dào：「我wǒ是shì西xī海hǎi龙lóng王wáng敖áo闰rùn之zhī子zi，因yīn纵zòng火huǒ烧shāo了le殿diàn上shàng明míng珠zhū，我wǒ父fù王wáng表biǎo奏zòu天tiān庭tíng，告gào了le忤wǔ逆nì。玉yù帝dì把bǎ我wǒ吊diào在zài空kōng中zhōng，打dǎ了le三sān百bǎi，不bú日rì遭zāo诛zhū。望wàng菩pú萨sà搭dā救jiù搭dā救jiù。」观guān音yīn闻wén言yán，即jí与yǔ木mù咤zhā撞zhuàng上shàng南nán天tiān门mén里lǐ，早zǎo有yǒu丘qiū、张zhāng二èr天tiān师shī接jiē着zhe，问wèn道dào：「何hé往wǎng？」菩pú萨sà道dào：「贫pín僧sēng要yào见jiàn玉yù帝dì一yí面miàn。」二èr天tiān师shī即jí忙máng上shàng奏zòu。玉yù帝dì遂suì下xià殿diàn迎yíng接jiē。菩pú萨sà上shàng前qián礼lǐ毕bì道dào：「贫pín僧sēng领lǐng佛fó旨zhǐ上shàng东dōng土tǔ寻xún取qǔ经jīng人rén，路lù遇yù孽niè龙lóng悬xuán吊diào，特tè来lái启qǐ奏zòu，饶ráo他tā性xìng命mìng，赐cì与yǔ贫pín僧sēng，教jiào他tā与yǔ取qǔ经jīng人rén做zuò个gè脚jiǎo力lì。」玉yù帝dì闻wén言yán，即jí传chuán旨zhǐ赦shè宥yòu，差chāi天tiān将jiàng解jiě放fàng，送sòng与yǔ菩pú萨sà。菩pú萨sà谢xiè恩ēn而ér出chū。这zhè小xiǎo龙lóng叩kòu头tóu谢xiè活huó命mìng之zhī恩ēn，听tīng从cóng菩pú萨sà使shǐ唤huàn。菩pú萨sà把bǎ他tā送sòng在zài深shēn涧jiàn之zhī中zhōng，只zhǐ等děng取qǔ经jīng人rén来lái，变biàn做zuò白bái马mǎ，上shàng西xī方fāng立lì功gōng。小xiǎo龙lóng领lǐng命mìng潜qián身shēn不bù题tí。

五行山真言

菩pú薩sà帶dài引yǐn木mù吒zhā行xíng者zhě過guò了le此cǐ山shān，又yòu奔bēn東dōng土tǔ。行xíng不bù多duō時shí，忽hū見jiàn金jīn光guāng萬wàn道dào，瑞ruì氣qì千qiān條tiáo。木mù吒zhā道dào：「師shī父fù，那nà放fàng光guāng之zhī處chù，乃nǎi是shì五wǔ行xíng山shān了le，見jiàn有yǒu如rú來lái的de壓yā帖tiē在zài那nà裡lǐ。」菩pú薩sà道dào：「此cǐ卻què是shì那nà攪jiǎo亂luàn蟠pán桃táo會huì、大dà鬧nào天tiān宮gōng的de齊qí天tiān大dà聖shèng，今jīn乃nǎi壓yā在zài此cǐ也yě。」木mù吒zhā道dào：「正zhèng是shì，正zhèng是shì。」師shī徒tú俱jù上shàng山shān來lái，觀guān看kàn帖tiě子zi，乃nǎi是shì「唵ǎn嘛má呢ní叭bā𠺗mī吽hōng」六liù字zì真zhēn言yán。菩pú萨sà带dài引yǐn木mù咤zhā行xíng者zhě过guò了le此cǐ山shān，又yòu奔bēn东dōng土tǔ。行xíng不bù多duō时shí，忽hū见jiàn金jīn光guāng万wàn道dào，瑞ruì气qì千qiān条tiáo。木mù咤zhā道dào：「师shī父fù，那nà放fàng光guāng之zhī处chù，乃nǎi是shì五wǔ行xíng山shān了le，见jiàn有yǒu如rú来lái的de压yā帖tiē在zài那nà里lǐ。」菩pú萨sà道dào：「此cǐ却què是shì那nà搅jiǎo乱luàn蟠pán桃táo会huì、大dà闹nào天tiān宫gōng的de齐qí天tiān大dà圣shèng，今jīn乃nǎi压yā在zài此cǐ也yě。」木mù咤zhā道dào：「正zhèng是shì，正zhèng是shì。」师shī徒tú俱jù上shàng山shān来lái，观guān看kàn帖tiě子zi，乃nǎi是shì「唵ǎn嘛má呢ní叭bā𠺗mī吽hōng」六liù字zì真zhēn言yán。

菩薩嘆詩

菩pú薩sà看kàn罷bà，嘆tàn惜xī不bù已yǐ，作zuò詩shī一yì首shǒu。詩shī曰yuē：菩pú萨sà看kàn罢bà，叹tàn惜xī不bù已yǐ，作zuò诗shī一yì首shǒu。诗shī曰yuē：

堪kān嘆tàn妖yāo猴hóu不bú奉fèng公gōng，堪kān叹tàn妖yāo猴hóu不bú奉fèng公gōng，
當dāng年nián狂kuáng妄wàng逞chěng英yīng雄xióng。当dāng年nián狂kuáng妄wàng逞chěng英yīng雄xióng。
欺qī心xīn攪jiǎo亂luàn蟠pán桃táo會huì，欺qī心xīn搅jiǎo乱luàn蟠pán桃táo会huì，
大dà膽dǎn私sī行xíng兜dōu率shuài宮gōng。大dà胆dǎn私sī行xíng兜dōu率shuài宫gōng。
十shí萬wàn軍jūn中zhōng無wú敵dí手shǒu，十shí万wàn军jūn中zhōng无wú敌dí手shǒu，
九jiǔ重chóng天tiān上shàng有yǒu威wēi風fēng。九jiǔ重chóng天tiān上shàng有yǒu威wēi风fēng。
自zì遭zāo我wǒ佛fó如rú來lái困kùn，自zì遭zāo我wǒ佛fó如rú来lái困kùn，
何hé日rì舒shū伸shēn再zài顯xiǎn功gōng？何hé日rì舒shū伸shēn再zài显xiǎn功gōng？
大聖認菩薩

師shī徒tú們men正zhèng說shuō話huà處chù，早zǎo驚jīng動dòng了le那nà大dà聖shèng。大dà聖shèng在zài山shān根gēn下xià高gāo叫jiào道dào：「是shì那nǎ個gè在zài山shān上shàng吟yín詩shī，揭jiē我wǒ的de短duǎn哩li？」菩pú薩sà聞wén言yán，徑jìng下xià山shān來lái尋xún看kàn。只zhǐ見jiàn那nà石shí崖yá之zhī下xià，有yǒu土tǔ地dì、山shān神shén、監jiān押yā大dà聖shèng的de天tiān將jiàng，都dōu來lái拜bài接jiē了le菩pú薩sà，引yǐn至zhì那nà大dà聖shèng面miàn前qián。看kàn時shí，他tā原yuán來lái壓yā於yú石shí匣xiá之zhī中zhōng，口kǒu能néng言yán，身shēn不bù能néng動dòng。菩pú薩sà道dào：「姓xìng孫sūn的de，你nǐ認rèn得dé我wǒ麼me？」大dà聖shèng睜zhēng開kāi火huǒ眼yǎn金jīn睛jīng，點diǎn著zhe頭tóu兒ér高gāo叫jiào道dào：「我wǒ怎zěn麼me不bú認rèn得dé你nǐ，你nǐ好hǎo的de是shì那nà南nán海hǎi普pǔ陀tuó落luò伽qié山shān救jiù苦kǔ救jiù難nàn大dà慈cí大dà悲bēi南ná無mó觀guān世shì音yīn菩pú薩sà。承chéng看kàn顧gù，承chéng看kàn顧gù。我wǒ在zài此cǐ度dù日rì如rú年nián，更gèng無wú一yí個gè相xiāng知zhī的de來lái看kàn我wǒ一yí看kàn。你nǐ從cóng那nǎ裡lǐ來lái也yě？」师shī徒tú们men正zhèng说shuō话huà处chù，早zǎo惊jīng动dòng了le那nà大dà圣shèng。大dà圣shèng在zài山shān根gēn下xià高gāo叫jiào道dào：「是shì那nǎ个gè在zài山shān上shàng吟yín诗shī，揭jiē我wǒ的de短duǎn哩li？」菩pú萨sà闻wén言yán，径jìng下xià山shān来lái寻xún看kàn。只zhǐ见jiàn那nà石shí崖yá之zhī下xià，有yǒu土tǔ地dì、山shān神shén、监jiān押yā大dà圣shèng的de天tiān将jiàng，都dōu来lái拜bài接jiē了le菩pú萨sà，引yǐn至zhì那nà大dà圣shèng面miàn前qián。看kàn时shí，他tā原yuán来lái压yā于yú石shí匣xiá之zhī中zhōng，口kǒu能néng言yán，身shēn不bù能néng动dòng。菩pú萨sà道dào：「姓xìng孙sūn的de，你nǐ认rèn得dé我wǒ么me？」大dà圣shèng睁zhēng开kāi火huǒ眼yǎn金jīn睛jīng，点diǎn着zhe头tóu儿ér高gāo叫jiào道dào：「我wǒ怎zěn么me不bú认rèn得dé你nǐ，你nǐ好hǎo的de是shì那nà南nán海hǎi普pǔ陀tuó落luò伽qié山shān救jiù苦kǔ救jiù难nàn大dà慈cí大dà悲bēi南ná无mó观guān世shì音yīn菩pú萨sà。承chéng看kàn顾gù，承chéng看kàn顾gù。我wǒ在zài此cǐ度dù日rì如rú年nián，更gèng无wú一yí个gè相xiāng知zhī的de来lái看kàn我wǒ一yí看kàn。你nǐ从cóng那nǎ里lǐ来lái也yě？」

大聖求救

菩pú薩sà道dào：「我wǒ奉fèng佛fó旨zhǐ，上shàng東dōng土tǔ尋xún取qǔ經jīng人rén去qù，從cóng此cǐ經jīng過guò，特tè留liú殘cán步bù看kàn你nǐ。」大dà聖shèng道dào：「如rú來lái哄hǒng了le我wǒ，把bǎ我wǒ壓yā在zài此cǐ山shān，五wǔ百bǎi餘yú年nián了le，不bù能néng展zhǎn掙zhēng。萬wàn望wàng菩pú薩sà方fāng便biàn一yí二èr，救jiù我wǒ老lǎo孫sūn一yí救jiù。」菩pú薩sà道dào：「你nǐ這zhè廝sī罪zuì業yè彌mí深shēn，救jiù你nǐ出chū來lái，恐kǒng你nǐ又yòu生shēng禍huò害hài，反fǎn為wéi不bù美měi。」菩pú萨sà道dào：「我wǒ奉fèng佛fó旨zhǐ，上shàng东dōng土tǔ寻xún取qǔ经jīng人rén去qù，从cóng此cǐ经jīng过guò，特tè留liú残cán步bù看kàn你nǐ。」大dà圣shèng道dào：「如rú来lái哄hǒng了le我wǒ，把bǎ我wǒ压yā在zài此cǐ山shān，五wǔ百bǎi余yú年nián了le，不bù能néng展zhǎn挣zhēng。万wàn望wàng菩pú萨sà方fāng便biàn一yí二èr，救jiù我wǒ老lǎo孙sūn一yí救jiù。」菩pú萨sà道dào：「你nǐ这zhè厮sī罪zuì业yè弥mí深shēn，救jiù你nǐ出chū来lái，恐kǒng你nǐ又yòu生shēng祸huò害hài，反fǎn为wéi不bù美měi。」

人心一念

大dà聖shèng道dào：「我wǒ已yǐ知zhī悔huǐ了le，但dàn願yuàn大dà慈cí悲bēi指zhǐ條tiáo門mén路lù，情qíng願yuàn修xiū行xíng。」這zhè才cái是shì：大dà圣shèng道dào：「我wǒ已yǐ知zhī悔huǐ了le，但dàn愿yuàn大dà慈cí悲bēi指zhǐ条tiáo门mén路lù，情qíng愿yuàn修xiū行xíng。」这zhè才cái是shì：

人rén心xīn生shēng一yí念niàn，人rén心xīn生shēng一yí念niàn，
天tiān地dì盡jìn皆jiē知zhī。天tiān地dì尽jìn皆jiē知zhī。
善shàn惡è若ruò無wú報bào，善shàn恶è若ruò无wú报bào，
乾qián坤kūn必bì有yǒu私sī。干qián坤kūn必bì有yǒu私sī。
悟空排行

那nà菩pú薩sà聞wén得dé此cǐ言yán，滿mǎn心xīn歡huān喜xǐ，對duì大dà聖shèng道dào：「聖shèng經jīng云yún：『出chū其qí言yán善shàn，則zé千qiān里lǐ之zhī外wài應yìng之zhī；出chū其qí言yán不bú善shàn，則zé千qiān里lǐ之zhī外wài違wéi之zhī。』你nǐ既jì有yǒu此cǐ心xīn，待dài我wǒ到dào了le東dōng土tǔ大dà唐táng國guó尋xún一yí個gè取qǔ經jīng的de人rén來lái，教jiào他tā救jiù你nǐ。你nǐ可kě跟gēn他tā做zuò個gè徒tú弟dì，秉bǐng教jiào迦jiā持chí，入rù我wǒ佛fó門mén，再zài修xiū正zhèng果guǒ，如rú何hé？」大dà聖shèng聲shēng聲shēng道dào：「願yuàn去qù，願yuàn去qù。」菩pú薩sà道dào：「既jì有yǒu善shàn果guǒ，我wǒ與yǔ你nǐ起qǐ個gè法fǎ名míng。」大dà聖shèng道dào：「我wǒ已yǐ有yǒu名míng了le，叫jiào做zuò孫sūn悟wù空kōng。」菩pú薩sà又yòu喜xǐ道dào：「我wǒ前qián面miàn也yě有yǒu二èr人rén歸guī降xiáng，正zhèng是shì『悟wù』字zì排pái行háng，你nǐ今jīn也yě是shì『悟wù』字zì，卻què與yǔ他tā相xiāng合hé，甚shèn好hǎo，甚shèn好hǎo。這zhè等děng也yě不bù消xiāo叮dīng囑zhǔ，我wǒ去qù也yě。」那nà大dà聖shèng見jiàn性xìng明míng心xīn歸guī佛fó教jiào，這zhè菩pú薩sà留liú情qíng在zài意yì訪fǎng神shén僧sēng。那nà菩pú萨sà闻wén得dé此cǐ言yán，满mǎn心xīn欢huān喜xǐ，对duì大dà圣shèng道dào：「圣shèng经jīng云yún：『出chū其qí言yán善shàn，则zé千qiān里lǐ之zhī外wài应yìng之zhī；出chū其qí言yán不bú善shàn，则zé千qiān里lǐ之zhī外wài违wéi之zhī。』你nǐ既jì有yǒu此cǐ心xīn，待dài我wǒ到dào了le东dōng土tǔ大dà唐táng国guó寻xún一yí个gè取qǔ经jīng的de人rén来lái，教jiào他tā救jiù你nǐ。你nǐ可kě跟gēn他tā做zuò个gè徒tú弟dì，秉bǐng教jiào迦jiā持chí，入rù我wǒ佛fó门mén，再zài修xiū正zhèng果guǒ，如rú何hé？」大dà圣shèng声shēng声shēng道dào：「愿yuàn去qù，愿yuàn去qù。」菩pú萨sà道dào：「既jì有yǒu善shàn果guǒ，我wǒ与yǔ你nǐ起qǐ个gè法fǎ名míng。」大dà圣shèng道dào：「我wǒ已yǐ有yǒu名míng了le，叫jiào做zuò孙sūn悟wù空kōng。」菩pú萨sà又yòu喜xǐ道dào：「我wǒ前qián面miàn也yě有yǒu二èr人rén归guī降xiáng，正zhèng是shì『悟wù』字zì排pái行háng，你nǐ今jīn也yě是shì『悟wù』字zì，却què与yǔ他tā相xiāng合hé，甚shèn好hǎo，甚shèn好hǎo。这zhè等děng也yě不bù消xiāo叮dīng嘱zhǔ，我wǒ去qù也yě。」那nà大dà圣shèng见jiàn性xìng明míng心xīn归guī佛fó教jiào，这zhè菩pú萨sà留liú情qíng在zài意yì访fǎng神shén僧sēng。

菩薩到長安

他tā與yǔ木mù吒zhā離lí了le此cǐ處chù，一yì直zhí東dōng來lái，不bù一yí日rì就jiù到dào了le長cháng安ān大dà唐táng國guó。斂liǎn霧wù收shōu雲yún，師shī徒tú們men變biàn作zuò兩liǎng個gè疥jiè癩lài遊yóu僧sēng，入rù長cháng安ān城chéng裡lǐ，早zǎo不bù覺jué天tiān晚wǎn。行xíng至zhì大dà市shì街jiē傍páng，見jiàn一yí座zuò土tǔ地dì廟miào祠cí，二èr人rén徑jìng入rù。諕xià得de那nà土tǔ地dì心xīn慌huāng，鬼guǐ兵bīng膽dǎn戰zhàn，知zhī是shì菩pú薩sà，叩kòu頭tóu接jiē入rù。那nà土tǔ地dì又yòu急jí跑pǎo報bào與yǔ城chéng隍huáng、社shè令lìng，及jí滿mǎn長cháng安ān各gè廟miào神shén祗qí，都dōu知zhī是shì菩pú薩sà，參cān見jiàn告gào道dào：「菩pú薩sà，恕shù眾zhòng神shén接jiē遲chí之zhī罪zuì。」菩pú薩sà道dào：「汝rǔ等děng切qiè不bù可kě走zǒu漏lòu一yì毫háo消xiāo息xī。我wǒ奉fèng佛fó旨zhǐ，特tè來lái此cǐ處chù尋xún訪fǎng取qǔ經jīng人rén。借jiè你nǐ廟miào宇yǔ，權quán住zhù幾jǐ日rì，待dài訪fǎng著zháo真zhēn僧sēng即jí回huí。」眾zhòng神shén各gè歸guī本běn處chù，把bǎ個gè土tǔ地dì趕gǎn在zài城chéng隍huáng廟miào裡lǐ暫zàn住zhù，他tā師shī徒tú們men隱yǐn遁dùn真zhēn形xíng。他tā与yǔ木mù咤zhā离lí了le此cǐ处chù，一yì直zhí东dōng来lái，不bù一yí日rì就jiù到dào了le长cháng安ān大dà唐táng国guó。敛liǎn雾wù收shōu云yún，师shī徒tú们men变biàn作zuò两liǎng个gè疥jiè癞lài游yóu僧sēng，入rù长cháng安ān城chéng里lǐ，早zǎo不bù觉jué天tiān晚wǎn。行xíng至zhì大dà市shì街jiē傍páng，见jiàn一yí座zuò土tǔ地dì庙miào祠cí，二èr人rén径jìng入rù。諕xià得de那nà土tǔ地dì心xīn慌huāng，鬼guǐ兵bīng胆dǎn战zhàn，知zhī是shì菩pú萨sà，叩kòu头tóu接jiē入rù。那nà土tǔ地dì又yòu急jí跑pǎo报bào与yǔ城chéng隍huáng、社shè令lìng，及jí满mǎn长cháng安ān各gè庙miào神shén祗qí，都dōu知zhī是shì菩pú萨sà，参cān见jiàn告gào道dào：「菩pú萨sà，恕shù众zhòng神shén接jiē迟chí之zhī罪zuì。」菩pú萨sà道dào：「汝rǔ等děng切qiè不bù可kě走zǒu漏lòu一yì毫háo消xiāo息xī。我wǒ奉fèng佛fó旨zhǐ，特tè来lái此cǐ处chù寻xún访fǎng取qǔ经jīng人rén。借jiè你nǐ庙miào宇yǔ，权quán住zhù几jǐ日rì，待dài访fǎng着zháo真zhēn僧sēng即jí回huí。」众zhòng神shén各gè归guī本běn处chù，把bǎ个gè土tǔ地dì赶gǎn在zài城chéng隍huáng庙miào里lǐ暂zàn住zhù，他tā师shī徒tú们men隐yǐn遁dùn真zhēn形xíng。

下回分解

畢bì竟jìng不bù知zhī尋xún出chū那nǎ個gè取qǔ經jīng人rén來lái，且qiě聽tīng下xià回huí分fēn解jiě。毕bì竟jìng不bù知zhī寻xún出chū那nǎ个gè取qǔ经jīng人rén来lái，且qiě听tīng下xià回huí分fēn解jiě。

英譯 Nine Skulls on the Water
Let me ask of the gate of Chan: seekers past counting, yet again and again they grow old in vain at the road's end. Grinding a brick to make a mirror, hoarding snow for grain — how many of the young have these delusions led astray! A single hair swallows the vast ocean; a mustard seed holds Mount Sumeru — at this the golden-hued ascetic faintly smiles. In the instant of waking one leaps past the ten stages and three vehicles; in stagnation one stays mired in the four births and six paths. Who has heard, before the Cliff of Severed Thought, beneath the Shadowless Tree, the cuckoo's one cry at the dawn of spring? The road to Caoxi is steep, the clouds over Vulture Peak are deep; here the voices of old companions fade and are lost. On the thousand-zhàng cliff of ice the five-petalled lotus opens; in the ancient hall the curtain hangs and incense curls. At that moment, seeing through to the very source, you shall behold the Dragon King and the Three Treasures.

This lyric is titled “Su Wu Slow.” Our story tells how our Buddha, the Tathāgata, took his leave of the Jade Emperor and returned to the Thunderclap Treasure Monastery. There he beheld three thousand buddhas, five hundred arhats, eight great vajra-warriors and boundless bodhisattvas, each one holding banners, pennants and jewelled canopies, rare gems and immortal flowers, ranged beneath the twin sāla trees of the Spirit Mountain's fairyland to receive him. The Tathāgata, halting his auspicious cloud, addressed the assembly. “With the most profound prajñā I have surveyed the three realms entire. Their root-nature is, in the last analysis, quiescent extinction. Like the aspect of empty space, it is wholly without anything at all. The subduing of the unruly monkey — this is a matter none can comprehend. It is named the origin of birth-and-death; the marks of the dharmas are just so.” Having spoken, he released the light of the śarīra; the sky filled with forty-two white rainbows linking north to south. Seeing this, the great assembly bowed their bodies in worship. In a short while, gathering auspicious clouds and coloured mists, he ascended the highest lotus throne and sat down composed.

The three thousand buddhas, five hundred arhats, eight vajra-warriors and four bodhisattvas pressed their palms together, drew near, completed their obeisance, and asked, “Who was it that made havoc in the Palace of Heaven and threw the Peach Festival into confusion?” “That fellow,” said the Tathāgata, “is a demon-monkey bred on the Mountain of Flowers and Fruit, whose crimes overflow Heaven and beggar all description. All the gods and generals of Heaven were alike unable to subdue him; and though Erlang took him captive and Lord Lao refined him in fire, none could do him harm. When I arrived, he was in the very midst of the thunder-generals, flaunting his power and parading his spirit. I stayed their weapons and asked him his history. He claimed to possess spirit-powers and the art of transformation, and to ride a cloud-somersault that bore him a hundred and eight thousand lǐ at a single bound. I made a wager with him; he could not get free of my palm, so I seized him in one grip, pointed and turned it into the Mountain of Five Phases, and sealed him fast beneath it. “The Jade Emperor flung wide the golden gates of his jasper palace, seated me at the head, and held the Grand Assembly for the Securing of Heaven to thank me; only then did I take my leave and return.”

Hearing his words, the assembly rejoiced and praised him without stint. Their thanks rendered, they parted into ranks and withdrew, each to his own charge, sharing the joy of the unspoiled nature. Truly it was:

Auspicious haze drifts over India's sky; rainbow light enfolds the World-Honored One. The Western land is named the foremost — the gate of the formless Dharma-King. Ever are dark apes seen offering fruit, and elaphure bearing flowers in their mouths; blue simurghs dance, gaudy phoenixes call; numinous tortoises proffer long life, immortal cranes hold magic fungus in their bills. They dwell at ease in the Pure Land's Jeta Grove, and enjoy the Dharma-realm of the Dragon Palace. Day upon day the flowers bloom; hour upon hour the fruits grow ripe. Cultivating stillness, they return to the real; investigating Chan, their fruit comes to perfection. Neither perishing nor arising, neither waxing nor waning. Mist and rose-cloud, faint and far, drift to and fro; heat and cold cannot intrude, and the years go unreckoned.

A poem says:

Coming and going as they please, they roam at leisure, with neither dread nor any sorrow. In the field of Ultimate Bliss all is open and serene, and in the Great-Thousand worlds there is no spring or autumn.

The Buddha-Patriarch dwelt within the Great Thunderclap Treasure Monastery of the Spirit Mountain. One day he called together the buddhas, arhats, guardian-spirits, bodhisattvas, vajra-warriors, monks and nuns, and all the rest, and said, “Since the unruly ape was subdued and Heaven secured, here we have lost all count of months and years; I reckon a full half-thousand years have passed in the world of men. Now, on the full-moon day of early autumn, I have a precious basin set with a hundred kinds of rare flowers and a thousand sorts of strange fruits and the like — shall we share this Ullambana Feast together?” The whole assembly, every one, pressed their palms together and, circling the Buddha thrice in homage, grasped his intent. The Tathāgata then had Ānanda hold up the flowers and fruits of the basin, and Kāśyapa scatter them abroad.

The whole assembly, moved with gratitude, each presented a poem to voice their thanks. The Poem of Blessing says:

Blessing's star shines radiant before the World-Honored One, blessing received runs ever deeper, distant and unbroken. Blessing's virtue knows no bound, enduring as the earth, blessing's affinity brings rejoicing, joined fast to Heaven. Blessing's field, broadly sown, flourishes year on year, blessing's sea, vast and deep, holds firm age upon age. Blessing fills heaven and earth, its sheltering shade abundant, blessing grows beyond measure, forever whole and entire.

The Poem of Emolument says:

Emolument weighty as a mountain, the bright phoenix sings, emolument attends the peaceful hour, hailing the Evening Star. Emolument heaped in myriad measures, the body hale and sound, emolument enjoyed by the thousandfold, the age at peace. Emolument's stipend, high as Heaven, stands yet forever firm, emolument's renown, like the sea, grows ever more clear. Emolument's grace, continued afar, draws many a reverent gaze, emolument's rank, without bound, brings glory to ten thousand realms.

The Poem of Longevity says:

Longevity's star offers its splendour before the Tathāgata, the realm of long life, in radiant glory, opens from this place. Longevity's fruits, heaped on the tray, breathe an auspicious haze, longevity's flowers, freshly plucked, are set upon the lotus throne. The longevity poems, pure and refined, abound in wondrous art, the longevity songs, their melodies and tones, are set by consummate skill. The span of life, long prolonged, endures with sun and moon, long life, like mountain and sea, is more lasting still!

The bodhisattvas, their offerings done, then begged the Tathāgata to reveal the fundamental and expound the source. The Tathāgata, gently opening his benign lips, set forth the Great Dharma and proclaimed the true fruit, expounding the wondrous canon of the Three Vehicles and the Five Aggregates of the Śūraṅgama. One saw only the heavenly dragons wheeling round and a riot of flower-rain. Truly:

The Chan-mind shines clear — a moon upon a thousand rivers; the true nature, limpid, holds the sky of ten thousand lǐ.

When the Tathāgata had finished his discourse, he said to the assembly, “I have observed the Four Great Continents, and the good and evil of their living beings differ from quarter to quarter: in the Eastern Continent of Pūrvavideha they revere Heaven and honor Earth, their hearts open and their humors calm; in the Northern Continent of Uttarakuru, though they are given to killing, it is only to fill their bellies; dull of nature and sparing of feeling, they do little wanton harm; in our own Western Continent of Aparagodānīya they neither covet nor kill, nurturing the breath and hiding their spirits; though they bring forth no supreme sages, every one is firm in long life; but in that Southern Continent of Jambūdvīpa they are greedy and lustful, delighting in mischief, much given to killing and strife — truly a fierce arena of tongues, an evil sea of right and wrong. I now possess Three Baskets of true scripture that can exhort men to do good.” The bodhisattvas, hearing this, pressed their palms together in submission and asked before the Buddha, “What Three Baskets of true scripture does the Tathāgata possess?” “I have a Basket of Discipline that speaks of Heaven; a Basket of Treatises that tells of Earth; a Basket of Sūtras that delivers the dead,” said the Tathāgata. “The Three Baskets together number thirty-five divisions, comprising fifteen thousand one hundred and forty-four scrolls — the scripture for cultivating the real, the gate of true goodness. I would send them to the Eastern Land, but I fear the beings of that quarter are too benighted: they would slander the true words, failing to grasp the essence of my Dharma-gate and slighting the orthodox tradition of yoga. How might I find one of magic power to go to the Eastern Land and seek out a devout believer — one who would make him toil over a thousand mountains and inquire across ten thousand waters, until he comes to my place to seek the true scripture and transmit it forever in the East, converting the living? Surely it would be a blessing mountain-high, a merit sea-deep. Who is willing to make the journey?”

Then the Bodhisattva Guanyin drew near the lotus throne and, circling the Buddha thrice in homage, said, “Your disciple, though of little talent, is willing to go up to the Eastern Land and seek out a scripture-pilgrim.” The whole assembly raised their heads to gaze upon her, that Bodhisattva:

Her principle perfect in the Four Virtues, her wisdom filling a golden body. Her beaded tassels hang with pearl and kingfisher-green; her fragrant rings are clasped with luminous gems. Her dark cloud-tresses deftly coiled in a dragon-knot, her embroidered sashes lightly afloat like phoenix plumes. Green-jade clasp, plain gauze gown, wrapped about in auspicious light; brocade-velvet skirt, golden chain-girdle, veiled in propitious vapor. Her brows like a crescent moon, her eyes like a pair of stars. Her jade face by nature glad, her vermilion lips a single point of red. In her pure vase the sweet dew brims year on year; the willow-sprig slanted there is green age upon age. She undoes the Eight Calamities, delivers the host of the living, great in her mercy: And so she guards Mount Tai, dwells in the Southern Sea, rescues from suffering and seeks out the cry — ten thousand prayers, ten thousand answers; a thousand sanctities, a thousand wonders. Her orchid-heart delights in the purple bamboo; her angelica-nature loves the fragrant vine. She is the Lady of Mercy upon Mount Potalaka, the living Guanyin within the Tide-Sound Cave.

The Tathāgata, seeing her, rejoiced in his heart. “No other could make this journey,” he said. “It must be the Venerable Guanyin, whose spirit-powers are vast, who alone can go.” “As your disciple departs for the Eastern Land,” said the Bodhisattva, “what instructions have you to give?” “On this journey you must tread and survey the road, and may not travel high in the empyrean,” said the Tathāgata. “You must go half by cloud and half by mist, passing the mountains and rivers with your eyes, carefully noting the distances of the route, that you may instruct the scripture-pilgrim. But lest the devout believer find the way too hard, I give you five treasures.” At once he ordered Ānanda and Kāśyapa to bring out a brocade cassock and a nine-ringed staff, and said to the Bodhisattva, “This cassock and staff may be given to the scripture-pilgrim for his own use. If he will steadfastly come hither, then wearing my cassock he shall escape the wheel of rebirth, and bearing my staff he shall meet with no poisonous harm.” The Bodhisattva received them with reverent obeisance. The Tathāgata then brought out three fillets and handed them to the Bodhisattva, saying, “These treasures are called the Tightening Fillets; though all three are alike, each is used to a different end. I have three spells — the Gold, the Tight, and the Ban. Should you meet upon the road a demon of vast spirit-power, you must exhort him to mend his ways and follow the scripture-pilgrim as a disciple. And if he will not submit to command, set this fillet upon his head, and of itself it will take root in the flesh. Recite the spell proper to each, and his eyes will swell, his head will throb, his very skull will split — that will surely bring him into my fold.”

The Bodhisattva, hearing this, leapt up in joy, made her bow, and withdrew. At once she summoned the disciple Huian to attend her. This Huian wielded a rod of solid iron weighing a thousand catties, and served at the Bodhisattva's side as a mighty demon-quelling strongman. The Bodhisattva then made the brocade cassock into a bundle and bade him bear it on his back. She put the gold fillets away, took up the staff, and went straight down from the Spirit Mountain. This departure was fated to bring about:

The Buddha's son shall come once more to fulfill his first vow, the Golden Cicada elder shall be wrapped in sandalwood.

When the Bodhisattva reached the foot of the mountain, the Golden-Crowned Great Immortal of the Jade-Truth Abbey met her at the abbey gate and invited her to take tea. The Bodhisattva, not daring to linger, said, “I now bear the Tathāgata's command, to go up to the Eastern Land and seek out a scripture-pilgrim.” “When will the scripture-pilgrim arrive?” said the Great Immortal. “It is not fixed,” said the Bodhisattva. “Reckoning roughly, in two or three years he may reach this place.” Then she took her leave of the Great Immortal and, half by cloud and half by mist, noted the stages of the road. There is a poem to attest it. The poem says:

Ten thousand lǐ I journey to seek, yet speak not of it, yet they say: whose heart's desire is ever wholly met? If the seeking of another be all at once like this, then is the whole course of my life a thing of mere chance? To preach the Way by mere method becomes idle talk; to expound it plainly, yet without faith, is but empty transmission. I would pour out heart and liver to find a kindred mind, and reckon that ahead there must surely be a karmic bond.

As master and disciple were walking along, of a sudden they came upon the Three Thousand Weak Waters — the bourne of the Flowing-Sands River. “Disciple,” said the Bodhisattva, “here the way is hard. The scripture-pilgrim, of muddy bone and mortal flesh, how shall he cross?” “Master,” said Huian, “how wide do you judge the river to be?” The Bodhisattva, staying her cloud-steps to look, saw only:

Eastward it joins the sandy wastes, westward it reaches the foreign tribes; southward it gains Wuge, northward it runs to the Tatars. Straight across it stretches eight hundred lǐ; up and down, a thousand thousand lǐ. Its current rolls as though the earth were turning over; its billows surge like mountains arching their backs. Vast and boundless, dim and measureless — ten lǐ off one hears the mighty flood. An immortal's raft could scarce reach here; a lotus-leaf could never float. Withered grass and slanting sun along the winding shore; yellow clouds shadowing the day darken the long dyke. Where here would merchants come and go? When was there ever a fisherman to dwell? On the level sand no wild goose alights; on the far bank an ape cries out. Only the red knotweed and dense blossom know the season's hue; the white duckweed, faintly fragrant, sways just as it will.

As the Bodhisattva was intently observing, there came from the river a splashing crash, and out of the waves leapt a demon, hideous in the extreme. He was formed thus:

Green yet not green, black yet not black, a face of ill-boding hue; long yet not long, short yet not short, a bare-foot, sinewy frame. His eyes flash and gleam like a pair of lamps beneath a stove; the corners of his mouth fork wide like a butcher's fire-bowl. His tusks thrust out like sword-blades; his red hair, a wild and matted tangle. One bellow of his roars like thunder; his two feet pound on like a rolling gale.

The monster, gripping a treasure-staff, came up the bank to seize the Bodhisattva, but Huian whipped out his solid-iron rod and blocked him, shouting, “Hold!” The monster then raised his staff to meet him. The two of them, on the bank of the Flowing-Sands River, fought a fearsome battle, truly a sight to dismay:

Moksa's solid-iron rod shows forth a guardian's spirit-power; the monster's demon-quelling staff strains to play the hero. A pair of silver pythons dance at the river's edge; a brace of divine monks clash upon the bank. That one, lord of the Flowing Sands, plies his arts; this one, guarding Guanyin, achieves great merit. That one churns the waves and leaps the billows; this one belches fog and spews wind. Churning waves and leaping billows, heaven and earth go dark; belching fog and spewing wind, the sun and moon grow dim. That demon-quelling staff is just like a white tiger come down from the hills; this solid-iron rod is like a yellow dragon couched across the road. That one wields his weapon forth, parting the grass to seek the snake; this one sweeps his clear, splitting the pine to strike the hawk. They battle till all turns dim and dark, the stars ablaze; the fog rolls thick, and heaven and earth grow hazy. That one, long dwelling in the Weak Water, is the fiercer; this one, newly come from the Spirit Mountain, wins the first great merit.

The two of them came and went, fought above some dozens of bouts, and neither could best the other. The monster, parrying the iron rod, said, “What sort of monk are you, that you dare come and cross me?” “I am Moksa, the disciple Huian, second prince of the Pagoda-Bearing Heavenly King,” said Moksa, “now escorting my mistress to the Eastern Land to seek a scripture-pilgrim. What demon are you, that you dare so boldly to block the road?” The monster, just then recalling, said, “I remember you — you practiced with the Guanyin of the Southern Sea in the Purple-Bamboo Grove. Why have you come here?” “Is that not my mistress on the bank yonder?” said Moksa.

The monster, hearing this, murmured assent again and again and put away his staff. He let Moksa haul him off to see Guanyin, bowed his head to the ground, and declared, “Bodhisattva, forgive my offense, and let me tell my tale: I am no demon-fiend; I was the Curtain-Raising Great Captain who attended the imperial carriage below the Hall of Numinous Mists. Only because, at the Peach Festival, I let slip and shattered a crystal goblet, the Jade Emperor had me beaten eight hundred strokes and cast down to the lower world, changed into this shape. And once every seven days he sends a flying sword to pierce my breast and side a hundred times and more before it returns. So bitter is my torment. In my helplessness, unable to bear hunger and cold, every two or three days I come out of the billows to seek a traveler to devour. I never thought that today, in my ignorance, I would affront the merciful Bodhisattva.” “You sinned in Heaven, and having been cast down, you now do further harm to life — truly crime heaped upon crime,” said the Bodhisattva. “I now bear the Buddha's command, to go up to the Eastern Land and seek a scripture-pilgrim. Why not enter my fold, take refuge in the good fruit, follow the scripture-pilgrim as a disciple, and go to the Western Heaven to worship the Buddha and seek the scriptures? I shall bid the flying sword pierce you no more. At that time, your task accomplished and your guilt remitted, you shall be restored to your former office. What say you?”

“I am willing to take refuge in the right fruit,” said the monster. And he came forward, saying, “Bodhisattva, here I have eaten men beyond count; whenever scripture-pilgrims came this way, I devoured them all. The heads of all I ate I cast into the flowing sands, and they sank straight to the bottom. In this water even a goose-feather will not float. Only the skulls of nine scripture-pilgrims float upon the surface and will not sink again. Taking them for wondrous things, I strung them on a cord all together, and in idle hours brought them out to play with. But now I fear the scripture-pilgrim may not reach here — would that not, on the contrary, ruin my own prospects?” “How could there be a reason for him not to come?” said the Bodhisattva. “You may hang the skulls about your neck and await the scripture-pilgrim; they will have their use.” “If it be so, I will gladly receive your instruction,” said the monster. The Bodhisattva then laid her hand on his crown and gave him the precepts, taking 'sand' for his surname; so he was named Sha, and given the religious name Sha Wujing. Then and there he entered the gate of the Saṅgha, saw the Bodhisattva across the river, washed his heart and cleansed his thoughts, harmed life no more, and waited single-mindedly for the scripture-pilgrim.

The Bodhisattva took leave of him and, with Moksa, made straight for the Eastern Land. After traveling a good while, they came upon a high mountain wreathed in baleful vapor, which they could not climb. Just as they meant to ride the cloud across it, of a sudden a wild wind arose, and up sprang another demon, fearsome and savage of form. They saw him thus:

Rolled-up tripe like a lotus-pod for a dangling snout, ears like rush-fans, and flashing golden eyes. His tusks keen-edged as steel files, his long maw, gaping, like a brazier. A golden helm strapped tight beneath his jaw, his laced armor and silk cords like a python's sloughed scales. In his hand a spiked rake like a dragon stretching its claws, at his waist a curved bow like a half-wheel moon. Stalwart, his menace overawes the Year-Star, high-spirited, his temper bears down the very gods of Heaven.

He charged up, heedless of right or wrong, and swung his rake at the Bodhisattva to strike. Moksa blocked him and shouted aloud, “Vile demon, mind your manners — look to my rod!” “This monk knows not life from death — look to my rake!” said the demon. The two of them, at the foot of the mountain, lunged and clashed, gambling on victory or defeat, in a truly splendid fight:

The demon fierce and savage, Huian mighty in power. The iron rod stabs at the heart; the rake meets it full in the face. Scattering earth and raising dust, heaven and earth go dark; flying sand and hurtling stones, gods and ghosts take fright. The nine-toothed rake, gleaming bright, its twin rings ringing; the single rod, dark and deep, both hands in flying motion. This one the Heavenly King's prince; that one the marshal's sprite. The one at Potalaka a guardian of the Dharma; the other in a mountain cave a demon-spirit. This encounter contends for high and low; who knows which shall lose and which shall win?

Just as the two of them were at the height of their fight, Guanyin, from mid-air, cast down a lotus flower that parted rake and rod. The monster, startled at the sight, asked, “What sort of monk are you, that you dare conjure flowers before my eyes to fool me?” “You fleshly-eyed, mortal-bodied wretch!” said Moksa. “I am the disciple of the Bodhisattva of the Southern Sea. This is the lotus my mistress cast down, and you do not even know it!” “The Bodhisattva of the Southern Sea — is that the Guanyin who sweeps away the Three Calamities and saves from the Eight Disasters?” said the monster. “Who else but she?” said Moksa. The monster flung down his rake, bowed his head in salute, and said, “Elder brother, where is the Bodhisattva? Trouble yourself to present me, I beg.” Moksa, looking up, pointed. “Is that not she?” The monster kowtowed upward and cried aloud, “Bodhisattva, forgive my sin, forgive my sin!”

Guanyin brought down her cloud and came forward to ask, “What manner of wild boar-spirit are you, from what quarter this old hog turned demon, that you dare to block me here?” “I am no wild boar, nor any old hog,” said the monster. “I was once Marshal Tianpeng of the Heavenly River. Only because, in my cups, I made sport of Chang'e, the Jade Emperor had me beaten two thousand mallet-blows and banished to the mortal dust. My single sentient nature came straight to seize a lodging and enter a womb, but missing the road by mischance, I lodged in a sow's belly and was changed into this shape. I bit the sow to death, slew the whole litter, seized this mountain ground, and live by eating men. I never thought to run into the Bodhisattva — I beg you, deliver me, deliver me!” “What is this mountain called?” said the Bodhisattva. “It is called Mount Fuling,” said the monster. “In the mountain is a cave called Cloud-Path Cave. In the cave there was once one Second Sister Luan; seeing I had some skill at arms, she took me as her householder — what is called a 'back-tread door' match. In less than a year she died, and the whole cave's estate passed to me to enjoy. Dwelling here through long days and deep years, with no livelihood to keep myself, I simply do as my kind does and live by eating men. I beg the Bodhisattva to forgive my sin.”

“The ancients say, 'If you would have a future, do nothing that forfeits a future,'” said the Bodhisattva. “You broke the law in the upper realm, and now, unrepentant of your savage heart, you harm life and pile up sin — is this not crime to be doubly punished?” “A future, a future!” said the monster. “If I did as you say, would you have me feed on wind? As the common saying goes: 'Follow the magistrate's law and be beaten to death; follow the Buddha's law and be starved to death.' Away, away! Better to catch a traveler and eat him, fat and greasy, than to mind your 'double crime, triple crime, a thousand crimes, ten thousand crimes'!” “'If a man has a good wish, Heaven will surely grant it,'” said the Bodhisattva. “If you will take refuge in the right fruit, you shall have the means to nourish yourself. The world has the five grains to relieve hunger; why live by eating men?”

The monster, hearing this, was as if waking from a dream. “I wish to follow the right,” he said to the Bodhisattva, “yet what of 'He who offends against Heaven has none to pray to'?” “I bear the Buddha's command, to go up to the Eastern Land and seek a scripture-pilgrim,” said the Bodhisattva. “You may follow him as a disciple, make the journey to the Western Heaven, and offset your sin by merit; that will surely free you from calamity.” “I will follow, I will follow!” said the monster with a full heart. The Bodhisattva then laid her hand on his crown and gave him the precepts, taking his body for a surname; so he was named Zhu, and given the religious name Zhu Wuneng. Thereupon he received the command and returned to the true, kept to fasting and a vegetarian diet, cut off the five pungent roots and the three forbidden meats, and waited single-mindedly for the scripture-pilgrim.

The Bodhisattva, with Moksa, took leave of Wuneng and came on, half-raising cloud and mist. As they went, they saw in the sky a jade dragon crying out. The Bodhisattva drew near and asked, “What dragon are you, suffering punishment here?” “I am the son of Aorun, Dragon King of the Western Sea,” said the dragon. “Because I set fire to the palace's luminous pearls, my father memorialized the court of Heaven and charged me with unfilial conduct. The Jade Emperor has hung me in the sky, beaten me three hundred strokes, and within days I am to be executed. I beg the Bodhisattva to save me, save me!” Hearing this, Guanyin went up with Moksa through the Southern Heaven Gate, where the two Heavenly Masters Qiu and Zhang met them and asked, “Whither away?” “This poor nun would have one audience with the Jade Emperor,” said the Bodhisattva. The two Heavenly Masters at once announced her, and the Jade Emperor came down from his hall to receive her. The Bodhisattva, having paid her respects, said, “This poor nun, bearing the Buddha's command to seek a scripture-pilgrim in the Eastern Land, met on the way this sinful dragon hung up for punishment, and has come expressly to petition that his life be spared and he be granted to me, to serve the scripture-pilgrim as a mount.” The Jade Emperor, hearing this, issued an edict of pardon, sent a heavenly general to release him, and gave him to the Bodhisattva, who gave thanks and withdrew. The little dragon kowtowed in thanks for the gift of his life and obeyed the Bodhisattva's command. The Bodhisattva sent him into a deep ravine, there to await the scripture-pilgrim, to become a white horse and go west to win merit. The little dragon received the command and hid himself away — but no more of that.

The Bodhisattva led Moksa past this mountain and made again for the Eastern Land. They had not gone far when of a sudden they saw ten thousand shafts of golden light and a thousand strands of auspicious vapor. “Master,” said Moksa, “that place giving off the light is the Mountain of Five Phases, where the Tathāgata's sealing-talisman is set.” “That would be the Great Sage Equal to Heaven,” said the Bodhisattva, “who threw the Peach Festival into chaos and made havoc in the Palace of Heaven, now pinned fast beneath it.” “Just so, just so,” said Moksa. Mistress and disciple climbed the mountain together and looked at the talisman: it was the Six-Syllable Great Mantra, “Oṃ maṇi padme hūṃ.”

When the Bodhisattva had looked, she sighed without ceasing and composed a poem. It says:

Pity the demon-monkey who would not serve the common good, who in his day, wild and arrogant, played the hero. With a deceitful heart he wrecked the Peach Festival, and brazenly stole into the Tuṣita Palace. Among a hundred thousand troops he met no match, and in the ninefold heaven his might held sway. Since he met our Buddha the Tathāgata's snare, what day shall he stretch free and show his powers again?

As mistress and disciple were speaking, they had already startled the Great Sage. The Great Sage cried out from the foot of the mountain, “Who is that chanting verse up on the mountain, laying bare my shame?” The Bodhisattva, hearing this, came straight down the mountain to seek him out. She saw beneath the stone cliff the local god, the mountain spirit, and the heavenly generals guarding the Great Sage all come to bow and receive her, and they led her before the Great Sage. Looking, she found him pressed within a stone casket, able to speak but unable to stir his body. “You of the surname Sun,” said the Bodhisattva, “do you know me?” The Great Sage opened wide his fiery eyes and golden pupils, nodded his head, and cried aloud, “How could I not know you! You are none other than the greatly merciful, greatly compassionate Bodhisattva Avalokiteśvara of the Southern Sea, of Mount Potalaka, who rescues from suffering and distress — Namo Guanshiyin! I am favored by your regard, favored by your regard! Here I pass each day like a year, with not one soul who knows me coming to give me so much as a look. Where have you come from?”

“I bear the Buddha's command, going up to the Eastern Land to seek a scripture-pilgrim,” said the Bodhisattva. “Passing this way, I have taken a few spare steps to look in on you.” “The Tathāgata deceived me and pinned me beneath this mountain — five hundred years and more, with no power to struggle free,” said the Great Sage. “I beg the Bodhisattva to show me some little favor and save old Sun, save me!” “You wretch, your sins are deep,” said the Bodhisattva. “Were I to free you, I fear you would breed fresh havoc — that would be ill done.”

“I already know repentance,” said the Great Sage. “I only beg the greatly merciful one to point me a path, and I will gladly cultivate myself.” This was indeed a case of:

Let the human heart give rise to a single thought, and Heaven and Earth will know it through and through. If good and evil met with no requital, then the cosmos itself must harbor partiality.

The Bodhisattva, hearing these words, was filled with joy, and said to the Great Sage, “The sage's classic says: 'If his words are good, then beyond a thousand lǐ they answer him; if his words are not good, then beyond a thousand lǐ they oppose him.' Since you have this mind, wait until I reach the Great Tang in the Eastern Land and find a scripture-seeking man, and I will have him save you. You may follow him as a disciple, uphold the teaching with discipline, enter my Buddha-gate, and cultivate the true fruit anew. What say you?” “I will go, I will go!” said the Great Sage again and again. “Since there is good fruit in store,” said the Bodhisattva, “let me give you a religious name.” “I already have a name — Sun Wukong,” said the Great Sage. “I have already won over two others, whose names run in the 'Wu' generation,” said the Bodhisattva with renewed joy. “Your name too has the 'Wu,' and so accords with theirs. Very good, very good! In that case there is no need for further instruction — I shall be off.” So the Great Sage, seeing his nature and clarifying his mind, turned to the Buddha's teaching; and the Bodhisattva, mindful and intent, went on to seek the holy monk.

She and Moksa left that place and came straight east; in less than a day they reached the Great Tang at Chang'an. Drawing in mist and gathering cloud, mistress and disciple turned themselves into two scabby wandering monks and entered the city of Chang'an; before they knew it, evening had fallen. Coming to the side of the great market street, they saw a shrine to the local god, and the two of them went straight in. It so frightened the local god that his heart quailed and his ghost-soldiers trembled; knowing it was the Bodhisattva, he kowtowed and received them. The local god ran in haste to report to the City God, the Earth-Altar Magistrate, and all the temple-spirits throughout Chang'an; and they all, knowing it was the Bodhisattva, came to pay homage, saying, “Bodhisattva, forgive us spirits the offense of our late reception.” “You must on no account let slip the least word of this,” said the Bodhisattva. “I bear the Buddha's command, come expressly to this place to seek out the scripture-pilgrim. I shall borrow your shrine and lodge a few days, returning as soon as I have found the true monk.” The spirits each returned to their places, and they sent the local god off to lodge a while in the City God's temple; mistress and disciple hid their true forms.

In the end, who knows what scripture-pilgrim shall be found? Listen to the next chapter for the telling.

札記 Notes

Nine skulls on the water. A river so weak that a goose feather sinks in it, and nine skulls riding the surface that will not go down. The monster has been stringing them on a cord and taking them out to play with when he is bored. The novel does not explain them here, and it is worth knowing what it is holding back: those nine 骷髏 are the Tang Monk himself, in nine earlier lives, eaten nine times at this same crossing. The pilgrim who has not yet been born has already died here nine times, and the attempt about to be launched is the tenth. Guanyin does not have them buried. She tells him to hang them round his neck and wait — and hundreds of chapters later they are lashed together into the raft that carries the pilgrims over the water nothing can float on. That is the chapter's whole method in one object. Nothing in the fallen world gets thrown away, not even the wreckage of the last nine failures.

A school report that starts a hundred chapters. Everything in this novel proceeds from one paragraph of geography. The Buddha looks over the four continents and grades them: the east reverent, the north crudely innocent, the west long-lived and dull, and then 南贍部洲, Jambudvīpa, the southern continent, which is ours — greedy, lustful, homicidal, a killing-ground of wagging tongues and an ocean of who-was-right. He has the cure and will not post it, because the patient would spit it out. Hence a courier, hence a bodyguard, hence a hundred chapters. Notice also how he praises his own western continent: 養氣潛靈, nurturing the breath and banking the spirit, which is Daoist vocabulary in a buddha's mouth. The novel does this constantly and never remarks on it. Two traditions, one shop, two counters.

The same scene, four times. Once you have seen it you cannot unsee it: fight, recognition, confession, offer, new name. Sha Wujing at the river, Zhu Wuneng on the mountain, the dragon in the sky, the monkey under the rock. And every one of them turns out to be a fallen civil servant rather than a native monster — a curtain-raising captain who dropped a glass, a naval marshal who got drunk at a party, a prince who set fire to his father's pearls. The punishments are wildly out of proportion, and the novel wants you to notice: eight hundred strokes and a sword through the ribs every seven days, for breaking a goblet. Guanyin's innovation is not mercy exactly. It is conversion of a sentence into a job. The one exception is the dragon, who gets no religious name and no place in the generation — he is granted his life and assigned to transport, and stays a horse for the rest of the book.

Follow the magistrate's law, follow the Buddha's law. The best line in the chapter belongs to a pig, and it is not a joke. Follow the magistrate's law — 官法打殺 — and be beaten to death; follow the Buddha's law — 佛法餓殺 — and be starved to death. Both laws kill you; only the method differs. He is not being wicked, he is doing arithmetic, and he has run the numbers on a life with no other income. His word for it is 喝風, drinking wind, which modern Chinese still says with a direction added — drinking the northwest wind is what you do when the money has gone. And Guanyin's answer is not theology. It is 五穀, the five grains: there is other food, so you need not eat people. The argument that actually converts him is a meal, and the text does not pretend otherwise.

A hoop, not a sword. The most consequential object in the novel is handed over in this chapter without ceremony: three identical metal bands and three spells, 金緊禁, Gold, Tight and Ban. The 緊箍兒, the tightening one, is the famous one, and it will not appear on anybody's head for another six chapters. Read the instructions carefully, because the order matters: talk him into goodness first, and only if he refuses does the band come out. It is a tool of persuasion with a fallback, not a weapon — and the fallback is a migraine rather than a blade. Heaven spent seven chapters trying to kill this monkey with armies, fire and lightning. What finally holds him is a headache with an off switch, held by somebody else.

All three of them are called Wu. When Guanyin offers the monkey a religious name he tells her he already has one, and she is delighted, because it fits. Chinese families ran names by 排行: everyone born into one generation shares a character, so you can hear a person's seniority before you know anything else about them. Her two recruits are 沙悟淨 and 豬悟能 — Sand Awakened to Purity and Swine Awakened to Ability. The monkey is 孫悟空, Awakened to Emptiness, and he has been called that since a Daoist master named him hundreds of pages ago, long before any of this was planned. The band is a family before it is a company, and nobody arranged it. The joke is quiet and entirely characteristic: the providence in this book keeps turning out to have got there first.

Her own mantra was the lock. The seal pinning the Great Sage to the mountain is a strip of paper, and the writing on it is the 六字真言, the six-syllable spell — Oṃ maṇi padme hūṃ, the most recited phrase in the Buddhist world, and the one addressed to Guanyin herself. So the formula of compassion has been doing duty as a padlock for five hundred years, and the person who has just walked up the mountain to read it is the person it invokes. The novel says nothing about this. It simply puts her in front of her own name, written in the Buddha's hand, holding down the creature she has come to recruit.

Five hundred years, and nobody came to look. The reunion under the mountain is the best-written thing in the chapter, and its power is all in one complaint. 度日如年, he says — every day here is a year, still the ordinary phrase in Chinese for time that will not move — and not one soul who knows me has come to give me so much as a look. The monkey who fought the whole of heaven to a standstill is asking for a visitor. Watch the order of what follows, because it is deliberate. He asks to be let out; she refuses, on the ground that his sins are deep and he would only start again; and only then, with the door shut, does he say that he already knows repentance. She withholds the rescue in order to produce the change. It is a hard piece of pastoral care, and it works.