Canonical Classics ← 第八十回
第八十回
姹chà女nǚ育yù陽yáng求qiú配pèi偶ǒu
心xīn猿yuán護hù主zhǔ識shí妖yāo邪xié

The Fair Girl, Nursing the Yang, Seeks a Mate · The Mind-Ape, Guarding His Master, Knows a Fiend

金身沒色
模式 Mode Read Study
拼音 Pinyin Off
字體 Script 繁
原文 Original text 繁體 Traditional Reader's edition 含詞賦 With rhapsody

金身沒色 The Gold Body Lost Its Colour

鐘zhōng樓lóu崩bēng壞huài鼓gǔ無wú皮pí,琉liú璃lí香xiāng燈dēng破pò損sǔn。钟zhōng楼lóu崩bēng坏huài鼓gǔ无wú皮pí,琉liú璃lí香xiāng灯dēng破pò损sǔn。
佛fó祖zǔ金jīn身shēn沒méi色sè,羅luó漢hàn倒dǎo臥wò東dōng西xī。佛fó祖zǔ金jīn身shēn没méi色sè,罗luó汉hàn倒dǎo卧wò东dōng西xī。
觀guān音yīn淋lín壞huài盡jìn成chéng泥ní,楊yáng柳liǔ淨jìng瓶píng墜zhuì地dì。观guān音yīn淋lín坏huài尽jìn成chéng泥ní,杨yáng柳liǔ净jìng瓶píng坠zhuì地dì。

逐句解 Line by line

鐘zhōng樓lóu崩bēng壞huài鼓gǔ無wú皮pí,琉liú璃lí香xiāng燈dēng破pò損sǔn。 钟zhōng楼lóu崩bēng坏huài鼓gǔ无wú皮pí,琉liú璃lí香xiāng灯dēng破pò损sǔn。

The bell tower collapsed and the drum without its skin, / the glazed lamps for the incense broken and spoiled.

A drum with no skin makes no sound; a bell tower on the ground cannot be rung. The line is quietly listing the instruments by which a monastery announces that it exists.

佛fó祖zǔ金jīn身shēn沒méi色sè,羅luó漢hàn倒dǎo臥wò東dōng西xī。 佛fó祖zǔ金jīn身shēn没méi色sè,罗luó汉hàn倒dǎo卧wò东dōng西xī。

The Buddha's golden body without its colour, / the arhats lying toppled east and west.

倒 is dǎo, fallen — the statues are on the floor. The 金身 is the gilt on a clay image; when the gold goes the figure is mud again.

觀guān音yīn淋lín壞huài盡jìn成chéng泥ní,楊yáng柳liǔ淨jìng瓶píng墜zhuì地dì。 观guān音yīn淋lín坏huài尽jìn成chéng泥ní,杨yáng柳liǔ净jìng瓶píng坠zhuì地dì。

Guanyin rained on until she has gone entirely to clay, / the willow spray and the pure vase dropped to the ground.

Here 觀 keeps guān — Guanyin, the one who observes the sounds of the world — against the guàn of a Daoist house two passages back. The willow spray and the vase of pure water are her two invariable attributes, which is how you know a statue is hers even after the rain has taken the face off it.


總評 Commentary

This is the heart of the rhapsody and it is genuinely shocking in a way the earlier wreckage is not. Bricks and beams are property. These are the images that a Buddhist reader would bow to.

Guanyin is the worst of it, and the book knows exactly what it is doing by putting her last. She is the bodhisattva of compassion, the one who hears every cry for help, and she is a heap of wet clay with her water-vase on the floor beside her.

Sixty-three passages back, a monk who could not refuse a cry for help went to look, and he is now walking a demon down a mountain because of it. The narrator never draws the line between that and this ruined statue. It simply sets them twenty-five passages apart and says nothing.