第八十回
姹女育陽求配偶
心猿護主識妖邪
The Fair Girl, Nursing the Yang, Seeks a Mate · The Mind-Ape, Guarding His Master, Knows a Fiend
原文 Original text
繁體 Traditional
Reader's edition
含詞賦 With rhapsody
口念番經
He Chants a Foreign Sutra
身著頗羅毛線服,一雙白眼亮如銀。身着颇罗毛线服,一双白眼亮如银。
手中搖著播郎鼓,口念番經聽不真。手中摇着播郎鼓,口念番经听不真。
三藏原來不認得,這是西方路上喇嘛僧。三藏原来不认得,这是西方路上喇嘛僧。
逐句解 Line by line
身著頗羅毛線服,一雙白眼亮如銀。
身着颇罗毛线服,一双白眼亮如银。
On his body a coat of foreign woollen stuff, / a pair of pale eyes as bright as silver.
Here 著 is zhuó, the verb to wear, not the zhe that holds an action open — the same reading it took in Pilgrim's inventory of his old armour. 頗羅 transcribes the name of a foreign cloth.
手中搖著播郎鼓,口念番經聽不真。
手中摇着播郎鼓,口念番经听不真。
In his hand a shaken pellet-drum, / in his mouth a foreign scripture, and one cannot make it out.
This 著 is the sustained zhe, one line after the other reading. A 播郎鼓 is the small drum with two beads on cords that sound when the handle is twisted — a hand-drum used in ritual and, in China, mostly known as a pedlar's rattle.
三藏原來不認得,這是西方路上喇嘛僧。
三藏原来不认得,这是西方路上喇嘛僧。
Tripitaka did not know him at all: / this was a lama monk of the western road.
喇嘛 is lǎ ma, from the Tibetan bla-ma, a teacher. This is the only lama in the whole book, and the verse has to stop and name him because the reader would not know either.
總評 Commentary
The last line does the work of a caption. Four lines of unfamiliar detail, and then a flat statement telling you what you have been looking at — and telling you that the man on the horse could not tell either.
What the portrait is describing, accurately enough, is Tibetan Buddhist practice as it looked to a sixteenth-century Chinese writer: the cap, the ear-rings, the wool, the hand-drum, the chanting in a language nobody in the party speaks. It is exotic and it is not hostile, which for this novel is unusual treatment.