外文西遊記

㈠ 《西游記》的英文譯名是什麼

西遊記：Journey to the West
花果山：Mountain of Flower and Fruit
水簾洞：Water Curtain Cave
南天門：Southern Gate of Heaven
靈霄殿：Hall of Miraculous Mist
離恨天：Thirty-Third Heaven
兜率宮：Tushita Palace
丹房：Elixir Pill Room
蟠桃園：Peach Garden
蟠桃勝會：Peach Banquet
瑤池：Jade Pool
寶閣：Pavilion
御馬監：heavenly stables
龍宮：Dragon Palace
下界：Earth
美猴王：Handsome Monkey King
孫悟空：Sun Wukong
弼馬溫：Protector of the Horse
齊天大聖：Great Sage Equalling Heaven
大鬧天宮：Havoc in Heaven
玉帝：Jade Emperor
王母：Queen Mother
大禹：Yu the Great
太上老君：Supreme Lord Lao Zi
太白金星：Great White Planet
托塔李天王：Heavenly King Li
降魔大元帥：Grant Demon-Subing Marshal
哪吒：baby-faced Nezha
巨靈神：Mighty Magic Spirit
二郎神：god Erlang
四大天王：Four great Heavenly Kings
增長天王：Sword Heavenly King
廣目天王：Lute Heavenly King
多聞天王：Umbrella Heavenly King
持國天王：Snake Heavenly King
馬天君：Keeper of the Imperial Stud
七仙女：seven fairy maidens
土地：local guardian god
天將：Heavenly General
天兵：heavenly soldier
仙官：immortal official
神仆：immortal servants
東海龍王：Dragon King of the Eastern Sea
龜丞相：Prime Minister Tortoise
鳳：phoenix
天馬：heavenly horse
定海神珍：Magic Sea-Fixing Pin
如意金箍棒：As-You-Will Gold-Banded Cudgel
火眼金睛：fiery eyes with golden pupils
風火輪：Wind-fire Rings
金剛琢：special bracelet
煉丹爐：cook furnace
玲瓏塔：magic pagoda
金丹：Golden Elixir Pill
仙桃：magic peach
仙酒：immortal wine
仙果：magic fruit
瞌睡蟲：sleep insects
法力：magic power
降龍伏虎：sube dragons and tigers

㈡ 《西遊記》的英文翻譯是什麼

《西遊記》的英文翻譯：The Journey to the West。

重點詞彙：

1、journey

英 [ˈdʒɜːni] 美 [ˈdʒɜːrni]

n.(尤指長途)旅行，行程。

v.(尤指長途)旅行。

2、West

英 [west] 美 [west]

adv.向西；朝西；…以西。

n.西方；西邊；(某個地方、國家或地區的)西部;西方國家(指美國、加拿大和西歐、北歐、南歐的國家)。

adj.西部的;西邊的;(用於國家、州和地區的名稱中)西部的;(風)來自西方的。

例句：

criptures.

《西遊記》講唐僧往西天取經的故事。

(2)外文西遊記擴展閱讀：

journey的用法：

journey的意思指「旅行,行程」,多指有目的地的陸上長途旅行,有時也指水上或空中旅行,其距離遠近、時間長短、旅行的目的和方式均不限,也不表示是否要返回出發地,是正式用語。

journey可指「一般的旅行活動」,也可指「從一個地方到另一個地方的一次具體旅行」。

journey用作動詞的意思是「旅行」,是不及物動詞,其後常接to表示「到…旅行」。

journey的詞彙搭配：

difficult journey 艱難的旅程。

dismal journey 沉悶無趣的旅行。

entire journey 全程。

exciting journey 令人興奮的旅行。

exhausting journey 使人疲憊不堪的旅行。

expensive journey 費用很高的旅行。

extended journey 路途遙遠的旅行,持久的旅遊。

㈢ 《西遊記》英文版的作者是誰

游記》還被翻譯成了多種語言，譯名也有多種：《聖僧的天國之行》，《一個佛教徒的天國歷程》，《猴》，《猴王》，《猴與豬神魔歷險記》。在其他國家，最早關於唐僧取經故事是明代前期的朝鮮文譯本，不過那是取經故事，與《西遊記》不完全是一回事。《西遊記》最早的正式譯本是18世紀中葉的日文譯本。
（1）《猴》：關於中國古典小說方面的譯著，以阿瑟·戴維·韋利（Arthur David Waley， 英國， 1889-1966 ）的《猴》(《西遊記》)最為著名，由於《猴》之譯筆生動活潑，使《西遊記》這部古典名著在西方盡人皆知。韋利譯為《猴》(Monkey)的《西遊記》節譯本， 1942年由倫敦喬治艾倫與昂溫出版有限公司出版，後多次再版，並被轉譯成西班牙文、德文、瑞典文、比利時文、法文、義大利文、斯里蘭卡文等，在歐美產生廣泛的影響。書前附有胡適《西遊記考證》一文。雖是節譯本，但譯文能傳達原著的風格，在西方被認為是高水平的。歐美一些重要的網路全書，在評介《西遊記》時都是以韋利的譯本為依據的。如《英國大網路全書》寫道：「十六世紀中國作家吳承恩的作品《西遊記》，即眾所周知的被譯為《猴》的這部書，是中國一部最珍貴的神奇小說。」美國大網路全書寫道：「在十六世紀中國出現的描寫僧人取經故事的《西遊記》，被譯為《猴》，是一部具有豐富內容和光輝思想的神話小說。」
（2）美國1944年出版的韋利譯本之兒童版，書名《猴子歷險記》(The Adventures of Monkey)，共130頁，為譯文的節略本。書中附有庫爾特·威斯(Kurt wiese)所作插圖。

㈣ 《西遊記》用英文怎麼說

中文復名：《西遊記》制
外文名：Journey to the West
作者：吳承恩
《西遊記》是中國古代第一部浪漫主義長篇神魔小說。該書以「唐僧取經」這一歷史事件為藍本，通過作者的藝術加工，深刻地描繪了當時的社會現實。主要描寫了孫悟空出世，後遇見了唐僧、豬八戒和沙和尚三人，一路降妖伏魔，保護唐僧西行取經，經歷了九九八十一難，終於到達西天見到如來佛祖，最終五聖成真的故事。
自《西遊記》問世以來在民間廣為流傳，各式各樣的版本層出不窮，明代刊本有六種，清代刊本、抄本也有七種，典籍所記已佚版本十三種。被譯為英、法、德、意、西、手語、世（世界語）、俄、捷、羅、波、日、朝、越等文種。並發表了不少研究論文和專著，對這部小說作出了極高的評價。與《三國演義》《水滸傳》《紅樓夢》並稱為中國古典四大名著。

㈤ 西遊記英文簡介

Journey to the West is a mythologi-
cal novel based on many centuries
of popular tradition. It was probably put
into its present form in the 15708 by
Wu Cheng』en (1500-82).
This lively fantasy relates the
amazing adventures of the priest San-
zang as he travels west in search of
Buddhist sutras with his three disci-
ples, the irreverent and capable Mon-
key, greedy Pig, and Friar Sand. The
opening chapters recount the earlier
exploits of Monkey, culminating in his
rebellion against Heaven. We then
learn how Sanzang became a monk
and was sent on his pilgrimage by the
Tang emperor who had escaped death
with the help of an Underworld official.
The main story, the journey, takes the
priest through all kinds of entertaining
trials and tribulations, mainly at the
hands of monsters and spirits who
want to eat him. Only the courage
and powers of his disciples, especially
Monkey, save him from death. Monkey
is the hero of the fantasy, and the read-
er will soon learn why he has long been
so loved in China. Will the pilgrims
reach the Vulture Peak and obtain the
Scriptures? The answer will only be
found at the end of the lOO-chapter
novel.
The story is as full of imagination
as Monkey is of magic, and packed
with incident and down-to-earth hu-
mour. The illustrations are from 19th-
century Chinese edition. This is the first
of the three volumes of the novel.
Jacket drawing by: Wei Wei

㈥ 西遊記有英文版的嗎，哪裡可以找到

The
Journey
To
The
West：這就是《西遊記》的英文版
滿意請採納，謝謝

㈦ 西遊記英文版的簡介

Synopsis of Journey to the West
西遊記概要

The novel comprises 100 chapters. These can be divided into four very unequal parts. The first, which includes chapters 1–7, is really a self-contained introction to the main story. It deals entirely with the earlier exploits of Sūn Wùkōng, a monkey born from a stone nourished by the Five Elements, who learns the art of the Tao, 72 polymorphic transformations, combat, and secrets of immortality, and through guile and force makes a name for himself as the Qítiān Dàshèng (simplified Chinese: 齊天大聖), or "Great Sage Equal to Heaven". His powers grow to match the forces of all of the Eastern (Taoist) deities, and the prologue culminates in Sūn's rebellion against Heaven, ring a time when he garnered a post in the celestial bureaucracy. Hubris proves his downfall when the Buddha manages to trap him under a mountain and sealing the mountain with a talisman for five hundred years.

Only following this introctory story is the nominal main character, Xuánzàng, introced. Chapters 8–12 provide his early biography and the background to his great journey. Dismayed that "the land of the South knows only greed, hedonism, promiscuity, and sins", the Buddha instructs the bodhisattva Guānyīn to search Táng China for someone to take the Buddhist sutras of "transcendence and persuasion for good will" back to the East. Part of the story here also relates to how Xuánzàng becomes a monk (as well as revealing his past life as a disciple of the Buddha named "Golden Cicada" (金蟬子) and comes about being sent on this pilgrimage by the Emperor Táng Tàizōng, who previously escaped death with the help of an underworld official).

The third and longest section of the work is chapters 13–99, an episodic adventure story which combines elements of the quest as well as the picaresque. The skeleton of the story is Xuánzàng's quest to bring back Buddhist scriptures from Vulture Peak in India, but the flesh is provided by the conflict between Xuánzàng's disciples and the various evils that beset him on the way.

The scenery of this section is, nominally, the sparsely populated lands along the Silk Road between China and India, including Xinjiang, Turkestan, and Afghanistan. The geography described in the book is, however, almost entirely fantastic; once Xuánzàng departs Cháng'ān, the Táng capital, and crosses the frontier (somewhere in Gansu province), he finds himself in a wilderness of deep gorges and tall mountains, all inhabited by flesh-eating demons who regard him as a potential meal (since his flesh was believed to give immortality to whoever ate it), with here and there a hidden monastery or royal city-state amid the wilds.

The episodic structure of this section is to some extent formulaic. Episodes consist of 1–4 chapters and usually involve Xuánzàng being captured and having his life threatened while his disciples try to find an ingenious (and often violent) way of liberating him. Although some of Xuánzàng's predicaments are political and involve ordinary human beings, they more frequently consist of run-ins with various goblins and ogres, many of whom turn out to be the earthly manifestations of heavenly beings (whose sins will be negated by eating the flesh of Xuánzàng) or animal-spirits with enough Taoist spiritual merit to assume semi-human forms.

Chapters 13–22 do not follow this structure precisely, as they introce Xuánzàng's disciples, who, inspired or goaded by Guānyīn, meet and agree to serve him along the way in order to atone for their sins in their past lives.

The first is Sun Wukong (simplified Chinese: 孫悟空), or Monkey, previously "Great Sage Equal to Heaven", trapped by Buddha for rebelling against Heaven. He appears right away in Chapter 13. The most intelligent and violent of the disciples, he is constantly reproved for his violence by Xuánzàng. Ultimately, he can only be controlled by a magic gold band that the Bodhisattva has placed around his head, which causes him bad headaches when Xuánzàng chants certain magic words.

The second, appearing in chapter 19, is Zhu Bajie (simplified Chinese: 豬八戒), literally Eight-precepts Pig, sometimes translated as Pigsy or just Pig. He was previously Marshal Tīan Péng (simplified Chinese: 天蓬元帥), commander of the Heavenly Naval forces, banished to the mortal realm for flirting with the Princess of the Moon Chang'e. He is characterized by his insatiable appetites for food and sex, and is constantly looking for a way out of his ties, which causes significant conflict with Sūn Wùkōng. Nevertheless he is a reliable fighter.

The third, appearing in chapter 22, is the river-ogre Sha Wujing (simplified Chinese: 沙悟凈), also translated as Friar Sand or Sandy. He was previously Great General who Folds the Curtain (simplified Chinese: 卷簾大將), banished to the mortal realm for dropping (and shattering) a crystal goblet of the Heavenly Queen Mother. He is a quiet but generally dependable character, who serves as the straight foil to the comic relief of Sūn and Zhū.

The fourth disciple is the third prince of the Dragon-King, Yùlóng Sāntàizǐ (simplified Chinese: 玉龍三太子), who was sentenced to death for setting fire to his father's great pearl. He was saved by Guānyīn from execution to stay and wait for his call of ty. He appears first in chapter 15, but has almost no speaking role, as throughout most of the story he appears in the transformed shape of a horse that Xuánzàng rides on.

Chapter 22, where Shā is introced, also provides a geographical boundary, as the river that the travelers cross brings them into a new "continent". Chapters 23–86 take place in the wilderness, and consist of 24 episodes of varying length, each characterized by a different magical monster or evil magician. There are impassably wide rivers, flaming mountains, a kingdom ruled by women, a lair of sective spider-spirits, and many other fantastic scenarios. Throughout the journey, the four brave disciples have to fend off attacks on their master and teacher Xuánzàng from various monsters and calamities.

It is strongly suggested that most of these calamities are engineered by fate and/or the Buddha, as, while the monsters who attack are vast in power and many in number, no real harm ever comes to the four travelers. Some of the monsters turn out to be escaped heavenly animals belonging to bodisattvas or Taoist sages and spirits. Towards the end of the book there is a scene where the Buddha literally commands the fulfillment of the last disaster, because Xuánzàng is one short of the eighty-one disasters he needs to attain Buddhahood.

In chapter 87, Xuánzàng finally reaches the borderlands of India, and chapters 87–99 present magical adventures in a somewhat more mundane (though still exotic) setting. At length, after a pilgrimage said to have taken fourteen years (the text actually only provides evidence for nine of those years, but presumably there was room to add additional episodes) they arrive at the half-real, half-legendary destination of Vulture Peak, where, in a scene simultaneously mystical and comic, Xuánzàng receives the scriptures from the living Buddha.

Chapter 100, the last of all, quickly describes the return journey to the Táng Empire, and the aftermath in which each traveler receives a reward in the form of posts in the bureaucracy of the heavens. Sūn Wùkōng and Xuánzàng achieve Buddhahood, Wùjìng becomes an arhat, Sāntàizǐ the dragon prince horse is made a nāga, and Bājiè, whose good deeds have always been tempered by his greed, is promoted to an altar cleanser (i.e. eater of excess offerings at altars).

㈧ 求英文版西遊記簡介，急需

Journey to the west is a historic Chinese novel that is considered one of the four classics from the Ming Dynasty. These novels along with the golden lotus water margins as well as the romances of the three kingdoms have won popular acclaim from generation to generation. Journey to the west is a combination of myth parable and comedy. It is a story about a Buddhist monk and bunch of animals with human characteristic. The animals actually in the story are a very fairy tale type of mood and they traveled west to India to find Buddhist scriptures. The animals themselves are celestial being in mortal forms and they have magical powers that protect them from the goblins and the evil spirits.
Author Wu Cheng-en writings create an imaginary world that creates a life like with the absurd giving us a glance of the different sides of human nature.
Monkey was created out of a rock. He not only has the sharp wit and an unruly nature of a monkey but also extra ordinary powers that he uses to overcome demons and monsters. Pig sets off his pig like clumsiness with the disposition that is the epitome of honesty and directness. He is always making a mess out of things and generating a lot of humor in the process. Before the monk can find the scriptures he must surmounts 81 obstacles including overcoming such supernatural beings as cow demon the spiders beast and a living skeleton. These obstacles symbolize the difficulties and challenges that people meet in the course of ideals.
The character is the main reason that journey to the west keeps reader in thrall. The book gets more then and uproars comedy. It gives us readers an unforgivable insight into life itself.
As for the historical record of journey to the west let's go back to the Tang dynasty. History actually recalls the Buddhist monk master Shan-chang or master Xuan Zhuang who crossed he mighty desert to reach the India continent ring the Tang dynasty. 19 years later he came back to china with over 600 Buddhist scriptures. So the factual basis of journey to the west was born. However master Xuan Zhuang actually was a little bit different from master san tong. Who was actually a fictional character created by the author?
In a novel, Tang Shan-chang maybe a monk on a daring mission to find Buddha scriptures. But he is also a faint-hearted hypocrite who lacks transcendent insight and lives life in pectoral fear. He is kind and compassionate but his inability to distinguish between true and false hood make him all to susceptible to pig's effort to sew this court. The result is that he wrongly distresses monkey who can see through the bio schemes of evil spirits and demons. But of course when he has fallow blindly in

the trap of some fin or other it is always monkey that fall back on for help.
Actually the character of the monk happens to be quite similar to the mythical scholar although he is an idealist at heart he is as weak as a kitten and just sets there helplessly for rescue when he gets into a predicament.
The author is perhaps making a sly jab at the incompetent rulers of his time. But if Tang Shan-chang is evaluated purely from his viewpoint of religion or spiritual attainment he appears as not a saintly monk but rather an ordinary man. So monkey is the real hero in journey to the west. Monkey is created from a rock on enchanted mountain and because of his courage and insight is later anointed by his peers as king. But one day in a flash of enlightenment, this glorious monkey king see that life is a very temporary thing and that the delights of his timely existence in the area mountain tree cannot go on forever. Amazingly he gives it all up to find a master who can guide him on to the path of spiritual motivation. Monkey is gifted with intelligence and agility both mentally and physically. So he puts his talents to use by mastering his skills of wizardry to the point of where he can transform himself 72 times in a blink of an eye. He has a magic wan that can shrink smaller the pen or

expand till it is like a club of bronze and a magic cloud that can take him up to the heavens or down to the bales of the earth.
The monkey still retains his mischievous and playful temperament of his fellow apes. His intelligence and child like naughtiness are reviled when he does things like deliberately sending pig to scan the near by mountain and then transforming himself into an insect to keep an eye on his indolent companion.
Fearing nothing the monkey would play in the palace of the sea god in heaven or in Hades itself. He even makes a bet with Buddha. His is a rebellious character that will just not bow to established rules.
Full of life and filled with spirit as well as being sincere and optimistic in nature, he is not bothered by suffering and is always ready to face up to new challenges. This kind of wiliness to forge ahead maybe the stuff those heroes are made out of. But it carries with it a weakness of arrogance impulsiveness and a desire to excel over others.
Pig fills a role that symbolizes the desire to comfort and pleasure. He to has magical powers but it is just not the same as monkey. Who makes him seem naive and clumsy by comparison monkey just love to tease him so pig does his level best to be a thorn in monkeys side by telling lies about him to tong song jon.
Pig is a lazy gluttonous that needs his material comforts when it comes to trouble he just can't hold his side up so is always first to call on for help. During their journey he nearly cast his companion in his own spiritual cultivation inside. When he falls for enticement of beautiful women and riches. But if finally turns out to be all work of Buddha salvia that has come to test him. Yet thanks to the author pig ludicrous behavior brings an ironic smile to the readers face rather then a frown of disapproval because while pig makes a laughing stock of him self-the reader is reminded of the covetous raspy nature that empathy the human condition. Another character that appears quite less frequently is friar san when he does take the stage. His quite resolute and down to nature are readily apparent.
Actually In journey of the west is purification of the mind so that the entire expedition to find Buddha scriptures is actually a way of achieving spiritual goodness. So in this play three arrogant weakness laziness even ignorance they are all weakness of human nature that requires spiritual correction. However honesty goodness and courage are all our friends in the depths of our soul. And this way the journey to the west the various characters in battle with evil and they teach us that in human life it is possible and temper ourselves to achieve ideals and goodness.

㈨ 《西遊記》英文版的簡介

Journey to the West is the first Romantic chapter novel about gods and demons in ancient China.

There are 100 copies of Journey to the West published in the Ming Dynasty without the author's signature.

Wu Yuxuan, a scholar of the Qing Dynasty, first proposed that the author of Journey to the West was Wu Chengen of the Ming Dynasty.

This novel is based on the historical event of "Tang monk's learning classics".Through the author's artistic processing.

it profoundly depicts the social reality at that time. After describing Sun Wukong's birth and havoc of the heavenly palace.

the whole book met three people, Tang Seng, Zhu Ba Jie and Sha Seng.Westbound Buddhist sutras, all the way down demons and demons.

experienced the ninety-eighty-one difficulties, and finally arrived in the west to see Buddha Tathagata, and finally the story of the five saints come true.

Journey to the West is a classic novel of Chinese gods and demons, reaching the peak of ancient Romantic novels.

It is also known as the four classical works of China with Romance of the Three Kingdoms, Water Margin and Dream of Red Mansions.

中文版：

《西遊記》是中國古代第一部浪漫主義章回體長篇神魔小說。現存明刊百回本《西遊記》均無作者署名。

清代學者吳玉搢等首先提出《西遊記》作者是明代吳承恩。這部小說以「唐僧取經」這一歷史事件為藍本。

通過作者的藝術加工，深刻地描繪了當時的社會現實。全書主要描寫了孫悟空出世及大鬧天宮後，遇見了唐僧、豬八戒和沙僧三人。

西行取經，一路降妖伏魔，經歷了九九八十一難，終於到達西天見到如來佛祖，最終五聖成真的故事。

《西遊記》是中國神魔小說的經典之作，達到了古代長篇浪漫主義小說的巔峰，與《三國演義》《水滸傳》《紅樓夢》並稱為中國古典四大名著。

(9)外文西遊記擴展閱讀：

創作背景：

In the first year of Emperor Taizong's Zhenguan in the Tang Dynasty (627), a 25-year-old monk, Xuanzang Tianzhu (India).

traveled on foot. After departing from Chang'an, he traveled through Central Asia, Afghanistan and Pakistan, through all difficulties and obstacles, and finally arrived in India.

He studied there for more than two years and was praised as a lecturer at a large Buddhist Confucianism Debate.

In the nineteenth year of Zhenguan (645), Xuanzang returned to Chang'an and brought back 657 Buddhist sutras, which caused a great sensation.

Later, Xuanzang dictated what he had seen and heard about the westward journey and was compiled by disciple Bian Ji into Twelve Volumes of Records of the Western Regions of the Great Tang Dynasty.

But this book mainly tells the history, geography and transportation of the countries we see on the road. There are no stories.

As for his disciples Huili and Yan Cong's Biography of the Three Tibetan Masters at Dacien Temple in the Tang Dynasty.

it added a lot of mythological color to Xuanzang's experience. From then on, the story of the Tang monk's taking scriptures began to spread widely among the Chinese people.

中文版：

唐太宗貞觀元年（627年），25歲的和尚玄奘天竺（印度）徒步游學。他從長安出發後，途經中亞、阿富汗、巴基斯坦，歷盡艱難險阻，最後到達了印度。

在那裡學習了兩年多，並在一次大型佛教經學辯論會任主講，受到了贊譽。貞觀十九年（645年）玄奘回到了長安，帶回佛經657部，轟動一時。

後來玄奘口述西行見聞，由弟子辯機輯錄成《大唐西域記》十二卷。但這部書主要講述了路上所見各國的歷史、地理及交通，沒有什麼故事。

及到他的弟子慧立、彥琮撰寫的《大唐大慈恩寺三藏法師傳》，則為玄奘的經歷增添了許多神話色彩，從此，唐僧取經的故事便開始在中國民間廣為流傳。

㈩ 西遊記英文版之唐僧收豬八戒

（第十八回觀音院唐僧脫難高老莊行者降魔） Chapter 18 The Tang Priest Is Rescued in the Guanyin TempleThe Great Sage Removes a Monster from Gao VillageTaking his leave of the Bodhisattva, Monkey brought his cloud in to land, hung the cassock on a nanmu tree, pulled out his cudgel, charged into the Black Wind Cave, and found not a single goblin inside. This was because the appearance of the Bodhisattva in her true form had so terrified them that they had fled in all directions. Evil thoughts welled up in Brother Monkey, and after piling dry firewood all around the multi-storied gate he set it alight, turning the Black Wind Cave into a Red Wind Cave. Then he went back to the North on a beam of magic light.Sanzang, who had been anxiously waiting for him, was beginning to wonder why he had not come back. Had the Bodhisattva not come when asked to, or had Monkey just made up a story to escape? As he was being racked by these desperate thoughts, a shimmering cloud appeared in mid-air and Monkey came down and knelt before him.「Master, here's the cassock,」 he announced, to Sanzang's great joy.All the monks of the temple were delighted too, and they exclaimed, 「Wonderful, wonderful, our lives are safe at last.」「Monkey,」 said Sanzang as he took the cassock from him, 「when you set out this morning you reckoned that it would only take the length of a meal, or until midday at longest. Why have you only come back now, at sunset?」 When Monkey gave him a full account of how he had asked the Bodhisattva to transform herself to sube the monster, Sanzang set up an incense table and bowed low to the South. That done, he said, 「Disciple, now that we have the Buddha's robe, pack our luggage as quickly as you can.」「Not so fast, not so fast,」 Monkey replied. 「It's already evening, too late to hit the road. Let's set out tomorrow morning.」The monks all knelt and said, 「Lord Monkey is right. For one thing it's too late, and for another we made a vow. Now that all is well and the treasure has been recovered, we would like to carry out that vow and invite Your Lordships to share in the thanksgiving meal. Tomorrow morning we'll see you off on your way West.」「Yes, yes,」 urged Monkey. The monks then emptied their bags and proced everything that was left of what they had saved from the fire to make an offering of food. Then they burnt some paper to bring blessings and recited some sutras to ward off disaster. The ceremonies were finished that evening.The next morning the horse was curried and the luggage packed, and then they set out. The monks escorted them a long distance before turning back, after which Monkey led the way. It was now early spring. The grass cushions the horse's hooves,New leaves emerge from the willow's golden threads.Apricot vies for beauty with peach;The wild fig round the path is full of life.On sun-warmed sandbanks sleep mandarin cks;In the flower-scented gully the butterflies are quiet.After autumn, winter, and half of spring,Who knows when the journey will end as they find the true word? One evening, after they had been travelling along a desolate path for six or seven days, master and disciple saw a distant village. 「Monkey,」 said Sanzang, 「do you see the village not far over there? Let's go and ask them to put us up for the night; we can set off again tomorrow morning.」「Wait till I've made sure it's all right before deciding.」 Monkey replied, gazing at the village as his master pulled on the silken rein. He saw Close-planted bamboo fences,Many a thatched roof.Outside the gates soar lofty trees;Houses are mirrored in the waters under a bridge.Green grow the willows beside the road,Fragrant bloom the flowers in the gardens.As sun sets in the WestBirds sing in the wooded hills.The smoke of evening rises from the stovesAlong the paths roam sheep and cattle.Well-fed chickens and pigs sleep under the eaves,While the drunk old man sings his song next door. When he had surveyed the scene, Brother Monkey said, 「Go ahead, master. It's definitely a good village. We can spend the night there.」 Sanzang urged his horse forward, and in a few moments they were at the beginning of the main street. A young man appeared wearing a silken turban, a blue jacket, a pair of trousers tied at the ankles, and a pair of straw sandals. He was carrying an umbrella in his hand and a pack on his back. He was a fine sight as he walked briskly down the street. Monkey grabbed him and asked, 「Where are you going? I want to ask you something—where is this?」The fellow, who was trying to break loose, shouted, 「Why ask me? I'm not the only person in the village.」「Don't be angry, kind sir,」 replied Monkey, all smiles. 「To help others is to help yourself. What harm can it do to tell me what the place is called? We might be able to bring your troubles to an end, you know.」 Struggle as he might, the fellow could not break loose, which made him leap around with fury.「Damn it, damn it,」 he shouted, 「I get more bullying from the old man than I can stand, and now I've got to run into you, baldy. You've got it in for me too.」「If you're good for anything, get out of my grip,」 Monkey said. 「Do that and I'll let you go.」 The young man twisted and turned, but he could not break free—it was as if he were held in a pair of pliers. In his temper he threw down his umbrella and his bundle, and tore at Monkey with both hands, trying to get hold of him. Monkey was holding the luggage in one hand, and with the other he was keeping the young man under control, and no matter how hard the fellow tried he could not get a grip on him. Monkey, however, was now holding him more firmly than ever, and was bursting with fury.「Monkey,」 Sanzang said, 「here comes someone else you can ask. Why keep such a tight grip on him? Let him go.」「You don't understand, master,」 replied Monkey with a smile. 「It would be no fun to ask anyone else. I have to ask him if there's to be anything to be got out of this.」 Seeing that Monkey would not let him go, the fellow started to talk.「This is Old Gao Village in the country of Stubet, and it's called that because practically everyone here has the surname Gao. Now let me go.」「From your get-up, you're going on a long journey,」 Monkey went on. 「Tell me where you're going and what you're up to, then I'll let you go.」The poor fellow had no option but to tell Monkey the truth. 「I'm Gao Cai from the family of Squire Gao. His youngest daughter is twenty and not yet married, but three years ago an evil spirit came and took her. He's been staying with us for three years, and the old man isn't at all pleased. There's no future in having a girl marry an evil spirit, he says. It's ruining our family, and we don't get a family of in-laws to visit. He's always wanted to get rid of the evil spirit, but he refuses to go. Now he's shut the girl up in the back building for the best part of a year, and he won't let any of the family see her. My old man gave me two ounces of silver and sent me to find a priest to capture the monster. I've been on the go for ages now, and asked three or four of them, but they were all hopeless monks or pimples of Taoists—none of them could control him. The old man's just been swearing at me as an utter idiot, given me five more ounces of silver as travelling expenses, and told me to find a good priest who'll deal with the monster. 太多了要分幾次發