{"conversation": [{"input": "", "output": "书名：中国哲学简史\n\n\n自序\n小史[1]者，非徒巨著之节略，姓名、学派之清单也。譬犹画图，小景之中，形神自足。非全史在胸，曷克臻此。唯其如是，读其书者，乃觉择焉虽精而语焉犹详也。\n历稽载籍，良史必有三长：才、学、识。学者，史料精熟也；识者，选材精当也；才者，文笔精妙也。著小史者，意在通俗，不易展其学，而其识其才，较之学术巨著尤为需要。\n余著此书，于史料选材，亦既勉竭绵薄矣，复得借重布德博士（Derk Bodde）之文才，何幸如之。西方读者，倘觉此书易晓，娓娓可读，博士与有力焉；选材编排，博士亦每有建议。\n本书小史耳，研究中国哲学，以为导引可也。欲知其详，尚有拙著大《中国哲学史》[2]，亦承布德博士英译；又有近作《新原道》[3]，已承牛津大学休士先生（E．R.Hughes）英译；可供参阅。本书所引中国原著，每亦借用二君之英译文，书此志谢。\n1946年至1947年，余于宾夕法尼亚大学任访问教授，因著此书。此行承洛克菲勒基金会资助，乘此书出版之际，致以谢意。该校东方学系师生诸君之合作、鼓励，亦所感谢；该系中文副教授布德博士，尤所感谢。国会图书馆亚洲部主任恒慕义先生（A．W．Hummel）为此书安排出版，亦致谢意。\n冯友兰\n1947年6月于宾夕法尼亚大学\n\n\n\n[1] 本书英文原本出版时，中文名为《中国哲学小史》。但1933年商务印书馆曾出版著者另一本《中国哲学小史》，作为《万有文库百科小丛书》之一。因此著者将本书中文本定名为《中国哲学简史》。\n[2] 《中国哲学史》上卷，布德译，书名A History of Chinese Philosophy，the Period of Philosophers（from the beginning to circa100 B.C.），由Henry Vetch，Peiping:Allen and Unwin，London于1937年出版。布德继续译出下卷后，上下两卷均由Princeton University Press于1952年出版。\n[3] 《新原道》，一名《中国哲学之精神》，休士译，书名The Spirit of Chinese Philosophy，由London：Routlege Kegan Paul于1947年出版。"}]}
{"conversation": [{"input": "", "output": "第一章 中国哲学的精神\n第二章 中国哲学的背景\n第三章 各家的起源\n第四章 孔子：第一位教师\n第五章 墨子：孔子的第一个反对者\n第六章 道家第一阶段：杨朱\n第七章 儒家的理想主义派：孟子\n第八章 名家\n第九章 道家第二阶段：老子\n第十章 道家第三阶段：庄子\n第十一章 后期墨家\n第十二章 阴阳家和先秦的宇宙发生论\n第十三章 儒家的现实主义派：荀子\n第十四章 韩非和法家\n第十五章 儒家的形上学\n第十六章 世界政治和世界哲学\n第十七章 将汉帝国理论化的哲学家：董仲舒\n第十八章 儒家的独尊和道家的复兴\n第十九章 新道家：主理派\n第二十章 新道家：主情派\n第二十一章 中国佛学的建立\n第二十二章 禅宗：静默的哲学\n第二十三章 新儒家：宇宙发生论者\n第二十四章 新儒家：两个学派的开端\n第二十五章 新儒家：理学\n第二十六章 新儒家：心学\n第二十七章 西方哲学的传入\n第二十八章 中国哲学在现代世界\n\n第一章 中国哲学的精神\n哲学在中国文化中所占的地位，历来可以与宗教在其他文化中的地位相比。在中国，哲学与知识分子人人有关。在旧时，一个人只要受教育，就是用哲学发蒙。儿童入学，首先教他们读《四书》，即《论语》、《孟子》、《大学》、《中庸》。《四书》是新儒家哲学最重要的课本。有时候，儿童刚刚开始识字，就读一种课本，名叫《三字经》，每句三个字，偶句押韵，朗诵起来便于记忆。这本书实际上是识字课本，就是它，开头两句也是“人之初，性本善”。这是孟子哲学的基本观念之一。"}]}
{"conversation": [{"input": "", "output": "哲学在中国文化中的地位\n西方人看到儒家思想渗透中国人的生活，就觉得儒家是宗教。可是实事求是地说，儒家并不比柏拉图或亚里士多德的学说更像宗教。《四书》诚然曾经是中国人的“圣经”，但是《四书》里没有创世纪，也没有讲天堂、地狱。\n当然，哲学、宗教都是多义的名词。对于不同的人，哲学、宗教可能有完全不同的含义。人们谈到哲学或宗教时，心中所想的与之相关的观念，可能大不相同。至于我，我所说的哲学，就是对于人生的有系统的反思的思想。每一个人，只要他没有死，他都在人生中。但是对于人生有反思的思想的人并不多，其反思的思想有系统的人就更少。哲学家必须进行哲学化；这就是说，他必须对于人生反思地思想，然后有系统地表达他的思想。\n这种思想，所以谓之反思的，因为它以人生为对象。人生论、宇宙论、知识论都是从这个类型的思想产生的。宇宙论的产生，是因为宇宙是人生的背景，是人生戏剧演出的舞台。知识论的出现，是因为思想本身就是知识。照西方某些哲学家所说，为了思想，我们必须首先明了我们能够思想什么；这就是说，在我们对人生开始思想之前，我们必须首先“思想我们的思想”。\n凡此种种“论”，都是反思的思想的产物。就连人生的概念本身、宇宙的概念本身、知识的概念本身，也都是反思的思想的产物。无论我们是否思人生，是否谈人生，我们都是在人生之中。也无论我们是否思宇宙，是否谈宇宙，我们都是宇宙的一部分。不过哲学家说宇宙，物理学家也说宇宙，他们心中所指的并不相同。哲学家所说的宇宙是一切存在之全，相当于古代中国哲学家惠施所说的“大一”，其定义是“至大无外”。所以每个人、每个事物都应当看做宇宙的部分。当一个人思想宇宙的时候，他是在反思地思想。\n当我们思知识或谈知识的时候，这个思、谈的本身就是知识。用亚里士多德的话说，它是“思想思想”；思想思想的思想是反思的思想。哲学家若要坚持在我们思想之前必须首先思想我们的思想，他就在这里陷入邪恶的循环；就好像我们竟有另一种能力可以用它来思想我们的思想！实际上，我们用来思想思想的能力，也就是我们用来思想的能力，都是同一种能力。如果我们怀疑我们思想人生、宇宙的能力，我们也有同样的理由怀疑我们思想思想的能力。\n宗教也和人生有关系。每种大宗教的核心都有一种哲学。事实上，每种大宗教就是一种哲学加上一定的上层建筑，包括迷信、教条、仪式和组织。这就是我所说的宗教。"}]}
{"conversation": [{"input": "", "output": "这样来规定“宗教”一词的含义，实际上与普通的用法并无不同，若照这种含义来理解，就可以看出，不能认为儒家是宗教。人们习惯于说中国有三教：儒教、道教、佛教。我们已经看出，儒家不是宗教。至于道家，它是一个哲学的学派；而道教才是宗教，二者有其区别。道家与道教的教义不仅不同，甚至相反。道家教人顺乎自然，而道教教人反乎自然。举例来说，照老子、庄子讲，生而有死是自然过程，人应当平静地顺着这个自然过程。但是道教的主要教义则是如何避免死亡的原理和方术，显然是反乎自然而行的。道教有征服自然的科学精神。对中国科学史有兴趣的人，可以从道士的著作中找到许多资料。\n作为哲学的佛学与作为宗教的佛教，也有区别。受过教育的中国人，对佛学比对佛教感兴趣得多。中国的丧祭，和尚和道士一起参加，这是很常见的。中国人即使信奉宗教，也是有哲学意味的。\n现在许多西方人都知道，与别国人相比，中国人一向是最不关心宗教的。例如，德克·布德教授（Derk Bodde）有篇文章，《中国文化形成中的主导观念》[1]，其中说：“中国人不以宗教观念和宗教活动为生活中最重要、最迷人的部分。……中国文化的精神基础是伦理（特别是儒家伦理）不是宗教（至少不是正规的、有组织的那一类宗教）。……这一切自然标志出中国文化与其他主要文化的大多数，有根本的重要的不同，后者是寺院、僧侣起主导作用的。”\n在一定意义上，这个说法完全正确。但是有人会问：为什么会这样？对于超乎现世的追求，如果不是人类先天的欲望之一，为什么事实上大多数民族以宗教的观念和活动为生活中最重要、最迷人的部分？这种追求如果是人类基本欲望之一，为什么中国人竟是一个例外？若说中国文化的精神基础是伦理，不是宗教，这是否意味着中国人对于高于道德价值的价值，毫无觉解？\n高于道德价值的价值，可以叫做“超道德的”价值。爱人，是道德价值；爱上帝，是超道德价值。有人会倾向于把超道德价值叫做宗教价值。但是依我看来，这种价值并不限于宗教，除非此处宗教的含义与前面所说的不同。例如，爱上帝，在基督教里是宗教价值，但是在斯宾诺莎哲学里就不是宗教价值，因为斯宾诺莎所说的上帝实际上是宇宙。严格地讲，基督教的爱上帝，实际上不是超道德的。这是因为，基督教的上帝有人格，从而人爱上帝可以与子爱父相比，后者是道德价值。所以，说基督教的爱上帝是超道德价值，是很成问题的。它是准超道德价值。而斯宾诺莎哲学里的爱上帝才是真超道德价值。"}]}
{"conversation": [{"input": "", "output": "对以上的问题，我要回答说，对超乎现世的追求是人类先天的欲望之一，中国人并不是这条规律的例外。他们不大关心宗教，是因为他们极其关心哲学。他们不是宗教的，因为他们都是哲学的。他们在哲学里满足了他们对超乎现世的追求。他们也在哲学里表达了、欣赏了超道德价值，而按照哲学去生活，也就体验了这些超道德价值。\n按照中国哲学的传统，它的功用不在于增加积极的知识（积极的知识，我是指关于实际的信息），而在于提高心灵的境界——达到超乎现世的境界，获得高于道德价值的价值。《老子》说：“为学日益，为道日损。”（第四十八章）这种损益的不同暂且不论，《老子》这个说法我也不完全同意。现在引用它，只是要表明，中国哲学传统里有为学、为道的区别。为学的目的就是我所说的增加积极的知识，为道的目的就是我所说的提高心灵的境界。哲学属于为道的范畴。\n哲学的功用，尤其是形上学的功用，不是增加积极的知识，这个看法，当代西方哲学的维也纳学派也做了发挥，不过是从不同的角度，为了不同的目的。我不同意这个学派所说的：哲学的功用只是弄清观念；形上学的性质只是概念的诗。不仅如此，从他们的辩论中还可以清楚地看出，哲学，尤其是形上学，若是试图给予实际的信息，就会变成废话。\n宗教倒是给予实际的信息。不过宗教给予的信息，与科学给予的信息，不相调和。所以在西方，宗教与科学向来有冲突。科学前进一步，宗教就后退一步；在科学进展的面前，宗教的权威降低了。维护传统的人们为此事悲伤，为变得不信宗教的人们惋惜，认为他们已经堕落。如果除了宗教，别无获得更高价值的途径，的确应当惋惜他们。放弃了宗教的人，若没有代替宗教的东西，也就丧失了更高的价值。他们只好把自己限于尘世事务，而与精神事务绝缘。不过幸好除了宗教还有哲学，为人类提供了获得更高价值的途径——一条比宗教提供的途径更为直接的途径，因为在哲学里，为了熟悉更高的价值，无需采取祈祷、礼拜之类的迂回的道路。通过哲学而熟悉的更高价值，比通过宗教而获得的更高价值，甚至要纯粹得多，因为后者混杂着想象和迷信。在未来的世界，人类将要以哲学代宗教。这是与中国传统相合的。人不一定应当是宗教的，但是他一定应当是哲学的。他一旦是哲学的，他也就有了正是宗教的洪福。"}]}
{"conversation": [{"input": "", "output": "中国哲学的问题和精神\n以上是对哲学的性质和功用的一般性讨论。以下就专讲中国哲学。中国哲学的历史中有个主流，可以叫做中国哲学的精神。为了了解这个精神，必须首先弄清楚绝大多数中国哲学家试图解决的问题。\n有各种的人。对于每一种人，都有那一种人所可能有的最高的成就。例如从事于实际政治的人，所可能有的最高成就是成为大政治家。从事于艺术的人，所可能有的最高成就是成为大艺术家。人虽有各种，但各种的人都是人。专就一个人是人说，所可能有的最高成就是成为什么呢？照中国哲学家们说，那就是成为圣人，而圣人的最高成就是个人与宇宙的同一。问题就在于，人如欲得到这个“同一”，是不是必须离开社会，或甚至必须否定“生”？\n照某些哲学家说，这是必须的。佛家就说，生就是人生苦痛的根源。柏拉图也说，肉体是灵魂的监狱。有些道家的人“以生为附赘悬疣，以死为决溃痈”。这都是以为，欲得到最高的成就，必须脱离尘罗世网，必须脱离社会，甚至脱离“生”。只有这样，才可以得到最后的解脱。这种哲学，即普通所谓“出世的哲学”。\n另有一种哲学，注重社会中的人伦和世务。这种哲学只讲道德价值，不会讲或不愿讲超道德价值。这种哲学，即普通所谓“入世的哲学”。从入世的哲学观点看，出世的哲学是太理想主义的、无实用的、消极的。从出世的哲学观点看，入世的哲学太现实主义了、太肤浅了。它也许是积极的，但是就像走错了路的人的快跑：越跑得快，越错得很。\n有许多人说，中国哲学是入世的哲学。很难说这些人说的完全对了，或完全错了。从表面上看中国哲学，不能说这些人说错了，因为从表面上看中国哲学，无论哪一家思想，都是或直接或间接地讲政治、说道德。在表面上，中国哲学所注重的是社会，不是宇宙；是人伦日用，不是地狱天堂；是人的今生，不是人的来世。孔子有个学生问死的意义，孔子回答说：“未知生，焉知死？”（《论语·先进》）孟子说：“圣人，人伦之至也。”（《孟子·离娄上》）照字面讲，这句话是说，圣人是社会中的道德完全的人。从表面上看，中国哲学的理想人格，也是入世的。中国哲学中所谓“圣人”，与佛教中所谓“佛”，以及耶教中所谓“圣者”，是不在一个范畴中的。从表面上看，儒家所谓“圣人”似乎尤其是如此。在古代，孔子以及儒家的人，被道家的人大加嘲笑，原因就在此。"}]}
{"conversation": [{"input": "", "output": "不过这只是从表面上看而已，中国哲学不是可以如此简单地了解的。专就中国哲学中主要传统说，我们若了解它，我们不能说它是入世的，固然也不能说它是出世的。它既入世而又出世。有位哲学家讲到宋代的新儒家，这样地描写他：“不离日用常行内，直到先天未画前。”这正是中国哲学要努力做到的。有了这种精神，它就是最理想主义的，同时又是最现实主义的；它是很实用的，但是并不肤浅。\n入世与出世是对立的，正如现实主义与理想主义也是对立的一样。中国哲学的任务，就是把这些反命题统一成一个合命题。这并不是说，这些反命题都被取消了。它们还在那里，但是已经被统一起来，成为一个合命题的整体。如何统一起来？这是中国哲学所求解决的问题。求解决这个问题，是中国哲学的精神。\n中国哲学以为，一个人不仅在理论上而且在行动上完成这个统一，就是圣人。他是既入世而又出世的。中国圣人的精神成就，相当于佛教的佛、西方宗教的圣者的精神成就。但是中国的圣人不是不问世务的人。他的人格是所谓“内圣外王”的人格。“内圣”，是就其修养的成就说；“外王”，是就其在社会上的功用说。圣人不一定有机会成为实际政治的领袖。就实际的政治说，他大概一定是没有机会的。所谓“内圣外王”，只是说，有最高的精神成就的人，按道理说可以为王，而且最宜于为王。至于实际上他有机会为王与否，那是另外一回事，亦是无关宏旨的。\n照中国的传统，圣人的人格既是“内圣外王”的人格，那么哲学的任务，就是使人有这种人格。所以哲学所讲的就是中国哲学家所谓“内圣外王”之道。\n这个说法很像柏拉图所说的“哲学家——王”。照柏拉图所说，在理想国中，哲学家应当为王，或者王应当是哲学家；一个人为了成为哲学家，必须经过长期的哲学训练，使他的心灵能够由变化的事物世界“转”入永恒的理世界。柏拉图说的，和中国哲学家说的，都是认为哲学的任务是使人有“内圣外王”的人格。但是照柏拉图所说，哲学家一旦为王，这是违反他的意志的。换言之，这是被迫的，他为此做出了重大牺牲。古代道家的人也是这样说的。据说有个圣人，被某国人请求为王，他逃到一个山洞里躲起来。某国人找到这个洞，用烟把他薰出来，强迫他担任这个苦差事。（见《吕氏春秋·贵生》）这是柏拉图和古代道家的人相似的一点，也显示出道家哲学的出世品格。到了公元3世纪，新道家郭象，遵循中国哲学的主要传统，修正了这一点。"}]}
{"conversation": [{"input": "", "output": "儒家认为，处理日常的人伦世务，不是圣人分外的事。处理世务，正是他的人格完全发展的实质所在。他不仅作为社会的公民，而且作为“宇宙的公民”，即孟子所说的“天民”，来执行这个任务。他一定要自觉他是宇宙的公民，否则他的行为就不会有超道德的价值。他若当真有机会为王，他也会乐于为人民服务，既作为社会的公民，又作为宇宙的公民，履行职责。\n由于哲学讲的是“内圣外王”之道，所以哲学必定与政治思想不能分开。尽管中国哲学各家不同，各家哲学无不同时提出了它的政治思想。这不是说，各家哲学中没有形上学，没有伦理学，没有逻辑学。这只是说，所有这些哲学都以这种或那种方式与政治思想联系着，就像柏拉图的《理想国》既代表他的整个哲学，同时又是他的政治思想。\n举例来说，名家以沉溺于“白马非马”之辩而闻名，似乎与政治没有什么联系。可是名家领袖公孙龙“欲推是辩以正名实而化天下焉”（《公孙龙子·迹府》）。我们常常看到，今天世界上每个政治家都说他的国家如何希望和平，但是实际上，他讲和平的时候往往就在准备战争。在这里，也就存在着名实关系不正的问题。公孙龙以为，这种不正关系必须纠正。这确实是“化天下”的第一步。\n由于哲学的主题是“内圣外王”之道，所以学哲学不单是要获得这种知识，而且是要养成这种人格。哲学不单是要知道它，而且是要体验它。它不单是一种智力游戏，而是比这严肃得多的东西。正如我的同事金岳霖教授在一篇未刊的手稿中指出的：“中国哲学家都是不同程度的苏格拉底。其所以如此，因为道德、政治、反思的思想、知识都统一于一个哲学家之身；知识和德性在他身上统一而不可分。他的哲学需要他生活于其中；他自己以身载道。遵守他的哲学信念而生活，这是他的哲学组成部分。他要做的事就是修养自己，连续地、一贯地保持无私无我的纯粹经验，使他能够与宇宙合一。显然这个修养过程不能中断，因为一中断就意味着自我复萌，丧失他的宇宙。因此在认识上他永远摸索着，在实践上他永远行动着，或尝试着行动。这些都不能分开，所以在他身上存在着哲学家的合命题，这正是‘合命题’一词的本义。他像苏格拉底，他的哲学不是用于打官腔的。他更不是尘封的陈腐的哲学家，关在书房里，坐在靠椅中，处于人生之外。对于他，哲学从来就不只是为人类认识摆设的观念模式，而是内在于他的行动的箴言体系；在极端的情况下，他的哲学简直可以说是他的传记。”"}]}
{"conversation": [{"input": "", "output": "中国哲学家表达自己思想的方式\n初学中国哲学的西方学生经常遇到两个困难：一个当然是语言障碍；另一个是中国哲学家表达他们的思想的特殊方式。我先讲后一个困难。\n人们开始读中国哲学著作时，第一个印象也许是，这些言论和文章都很简短，没有联系。打开《论语》，你会看到每章只有寥寥数语。而且上下章几乎没有任何联系。打开《老子》，你会看到全书只约有五千字，不长于杂志上的一篇文章；可是从中却能见到老子哲学的全体。习惯于精密推理和详细论证的学生，要了解这些中国哲学到底在说什么，简直感到茫然。他会倾向于认为，这些思想本身就是没有内部联系吧。如果当真如此，那还有什么中国哲学。因为没有联系的思想是不值得名为哲学的。\n可以这么说：中国哲学家的言论、文章没有表面上的联系，是由于这些言论、文章都不是正式的哲学著作。照中国的传统，研究哲学不是一种职业。每个人都要学哲学，正像西方人都要进教堂。学哲学的目的，是使人作为人能够成为人，而不是成为某种人。其他的学习（不是学哲学）是使人能够成为某种人，即有一定职业的人。所以过去没有职业哲学家；非职业哲学家也就不必有正式的哲学著作。在中国，没有正式的哲学著作的哲学家，比有正式的哲学著作的哲学家多得多。若想研究这些人的哲学，只有看他们的语录或写给学生、朋友的信。这些信写于他一生的各个时期，语录也不只是一人所记。所以它们不相联系，甚至互相矛盾，这是可以预料的。\n以上所说可以解释为什么有些哲学家的言论、文章没有联系，还不能解释它们为什么简短。有些哲学著作，像孟子的和荀子的，还是有系统的推理和论证。但是与西方哲学著作相比，它们还是不够明晰。这是由于中国哲学家惯于用名言隽语、比喻例证的形式表达自己的思想。《老子》全书都是名言隽语，《庄子》各篇大都充满比喻例证。这是很明显的。但是，甚至在上面提到的孟子、荀子著作，与西方哲学著作相比，还是有过多的名言隽语、比喻例证。名言隽语一定很简短；比喻例证一定无联系。\n因而名言隽语、比喻例证就不够明晰。它们明晰不足而暗示有余，前者从后者得到补偿。当然，明晰与暗示是不可得兼的。一种表达，越是明晰，就越少暗示；正如一种表达，越是散文化，就越少诗意。正因为中国哲学家的言论、文章不很明晰，所以它们所暗示的几乎是无穷的。"}]}
{"conversation": [{"input": "", "output": "富于暗示，而不是明晰得一览无遗，是一切中国艺术的理想，诗歌、绘画以及其他无不如此。拿诗来说，诗人想要传达的往往不是诗中直接说了的，而是诗中没有说的。照中国的传统，好诗“言有尽而意无穷”。所以聪明的读者能读出诗的言外之意，能读出书的行间之意。中国艺术这样的理想，也反映在中国哲学家表达自己思想的方式里。\n中国艺术的理想，不是没有它的哲学背景的。《庄子》的《外物》篇说：“筌者所以在鱼，得鱼而忘筌。蹄者所以在兔，得兔而忘蹄。言者所以在意，得意而忘言。吾安得夫忘言之人而与之言哉！”与忘言之人言，是不言之言。《庄子》中谈到两位圣人相见而不言，因为“目击而道存矣”（《田子方》）。照道家说，道不可道，只可暗示。言透露道，是靠言的暗示，不是靠言的固定的外延和内涵。言一旦达到了目的，就该忘掉。既然再不需要了，何必用言来自寻烦恼呢？诗的文字和音韵是如此，画的线条和颜色也是如此。\n公元3世纪、4世纪，中国最有影响的哲学是“新道家”，史称玄学。那时候有部书名叫《世说新语》，记载汉晋以来名士们的佳话和韵事。说的话大都很简短，有的只有几个字。这部书《文学》篇说，有位大官向一个哲学家（这位大官本人也是哲学家）问老庄与孔子的异同。哲学家回答说：“将无同？”意思是：莫不是同吗？大官非常喜欢这个回答，马上任命这个哲学家为他的秘书，当时称为“掾”，由于这个回答只有三个字，世称“三语掾”。他不能说老、庄与孔子毫不相同，也不能说他们一切相同。所以他以问为答，的确是很妙的回答。\n《论语》、《老子》中简短的言论，都不单纯是一些结论，而推出这些结论的前提都给丢掉了。它们都是富于暗示的名言隽语。暗示才耐人寻味。你可以把你从《老子》中发现的思想全部收集起来，写成一部五万字甚至五十万字的新书。不管写得多么好，它也不过是一部新书。它可以与《老子》原书对照着读，也可以对人们理解原书大有帮助，但是它永远不能取代原书。\n我已经提到过郭象，他是《庄子》的大注释家之一。他的注，本身就是道家文献的经典。他把《庄子》的比喻、隐喻变成推理和论证，把《庄子》诗的语言翻成他自己的散文语言。他的文章比庄子的文章明晰多了。但是，庄子原文的暗示，郭象注的明晰，二者之中，哪个好些？人们仍然会这样问。后来有一位禅宗和尚说：“曾见郭象注庄子，识者云：却是庄子注郭象。”（《大慧普觉禅师语录》卷二十二）"}]}
{"conversation": [{"input": "", "output": "语言障碍\n一个人若不能读哲学著作原文，要想对它们完全理解、充分欣赏，是很困难的，对于一切哲学著作来说都是如此。这是由于语言的障碍。加以中国哲学著作富于暗示的特点，使语言障碍更加令人望而生畏了。中国哲学家的言论、著作富于暗示之处，简直是无法翻译的。只读译文的人，就丢掉了它的暗示；这就意味着丢掉了许多。\n一种翻译，终究不过是一种解释。比方说，有人翻译一句《老子》，他就是对此句的意义做出自己的解释。但是这句译文只能传达一个意思，而在实际上，除了译者传达的这个意思，原文还可能含有许多别的意思。原文是富于暗示的，而译文则不是，也不可能是。所以译文把原文固有的丰富内容丢掉了许多。\n《老子》、《论语》现在已经有多种译本。每个译者都觉得别人的翻译不能令人满意。但是无论译得多好，译本也一定比原本贫乏。需要把一切译本，包括已经译出的和其他尚未译出的，都结合起来，才能把《老子》、《论语》原本的丰富内容显示出来。\n公元5世纪的鸠摩罗什，是把佛经译为汉文的最大翻译家之一，他说，翻译工作恰如嚼饭喂人。一个人若不能自己嚼饭，就只好吃别人嚼过的饭。不过经过这么一嚼，饭的滋味、香味肯定比原来乏味多了。\n\n\n\n[1] Dominant Ideas in the Formation of Chinese Culture，载《美国东方学会杂志》62卷4号，293—294页。收入H.F.Mac Nair编《中国》，18—28页，加利福尼亚大学出版社，1946年版。\n\n第二章 中国哲学的背景\n在前一章我说过，哲学是对于人生的有系统的反思的思想。在思想的时候，人们常常受到生活环境的限制。在特定的环境，他就以特定的方式感受生活，因而他的哲学也就有特定的强调之处和省略之处，这些就构成这个哲学的特色。\n就个人说是如此，就民族说也是如此。这一章将要讲一讲中华民族的地理、经济背景，以便说明，一般地说中国文化，特殊地说中国哲学，如何成为现在这样，为什么成为现在这样。"}]}
{"conversation": [{"input": "", "output": "中华民族的地理背景\n《论语》说：“子曰：知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。”（《雍也》）读这段话，我悟出其中的一些道理，暗示着古代中国人和古代希腊人的不同。\n中国是大陆国家。古代中国人以为，他们的国土就是世界。汉语中有两个词语都可以译成“世界”：一个是“天下”，另一个是“四海之内”。海洋国家的人，如希腊人，也许不能理解这几个词语竟然是同义的。但是这种事就发生在汉语里，而且是不无道理的。\n从孔子的时代到上世纪末，中国思想家没有一个人有过到公海冒险的经历。如果我们用现代标准看距离，孔子、孟子住的地方离海都不远，可是《论语》中孔子只有一次提到海。他的话是：“道不行，乘桴浮于海。从我者其由与。”（《论语·公冶长》）仲由是孔子的弟子，以有勇闻名。据说仲由听了这句话很高兴。只是他的过分热心并没有博得孔子喜欢，孔子却说：“由也好勇过我，无所取材。”（同上）\n孟子提到海的话，同样也简短。他说：“观于海者难为水，游于圣人之门者难为言。”（《孟子·尽心上》）孟子一点也不比孔子强，孔子也只仅仅想到“浮于海”。生活在海洋国家而周游各岛的苏格拉底、柏拉图、亚里士多德该是多么不同！"}]}
{"conversation": [{"input": "", "output": "中华民族的经济背景\n古代中国和希腊的哲学家不仅生活于不同的地理条件，也生活于不同的经济条件。由于中国是大陆国家，中华民族只有以农业为生。甚至今天中国人口中从事农业的估计占百分之七十至百分之八十。在农业国，土地是财富的根本基础。所以贯穿在中国历史中，社会、经济的思想和政策的中心总是围绕着土地的利用和分配。\n在这样一种经济中，农业不仅在和平时期重要，在战争时期也一样重要。战国时期（公元前480—前222），许多方面和我们这个时代相似，当时中国分成许多封建王国，每个国家都高度重视当时所谓的“耕战之术”。最后，“七雄”之一的秦国在耕战两方面都获得优势，结果胜利地征服了其他各国，从而在中国历史上第一次实现了统一。\n中国哲学家的社会、经济思想中，有他们所谓的“本”“末”之别。“本”指农业，“末”指商业。区别本末的理由是，农业关系到生产，而商业只关系到交换。在能有交换之前，必须先有生产。在农业国家里，农业是生产的主要形式，所以贯穿在中国历史中，社会、经济的理论、政策都是企图“重本轻末”。\n从事末作的人，即商人，因此都受到轻视。社会有四个传统的阶级，即士、农、工、商，“商”是其中最后最下的一个。“士”通常就是地主，“农”就是实际耕种土地的农民。在中国，这是两种光荣的职业。一个家庭若能“耕读传家”，那是值得自豪的。\n“士”虽然本身并不实际耕种土地，可是由于他们通常是地主，他们的命运也系于农业。收成的好坏意味着他们命运的好坏，所以他们对宇宙的反应，对生活的看法，在本质上就是“农”的反应和看法。加上他们所受的教育，他们就有表达能力，把实际耕种的“农”所感受而自己不会表达的东西表达出来。这种表达采取了中国的哲学、文学、艺术的形式。"}]}
{"conversation": [{"input": "", "output": "“上农”\n公元前3世纪有一部各家哲学的撮要汇编《吕氏春秋》，其中一篇题为“上农”。在这一篇里，对比了两种人的生活方式：从事本业的人即“农”的生活方式，和从事末作的人即“商”的生活方式。“农”很朴实，所以容易使唤。他们孩子似的天真，所以不自私。他们的财物很复杂，很难搬动，所以一旦国家有难，他们也不弃家而逃。另一方面，“商”的心肠坏，所以不听话。他们诡计多，所以很自私。他们的财产很简单，容易转运，所以一旦国家有难，他们总是逃往国外。这一篇由此断言，不仅在经济上农业比商业重要，而且在生活方式上“农”也比“商”高尚。“上农”的道理也就在此。这一篇的作者看出，人们的生活方式受其经济背景的限制；他对农业的评价则又表明他本人受到他自己时代经济背景的限制。\n从《吕氏春秋》的这种观察，我们看出中国思想的两个主要趋势道家和儒家的根源。它们是彼此不同的两极，但又是同一轴杆的两极。两者都表达了农的渴望和灵感，在方式上各有不同而已。\n\n“反者道之动”\n在考虑这两家的不同之前，我们先且举出一个这两家都支持的理论。这个理论说，在自然界和人类社会的任何事物，发展到了一个极端，就反向另一个极端；这就是说，借用黑格尔的说法，一切事物都包含着它自己的否定。这是老子哲学的主要论点之一，也是儒家所解释的《易经》的主要论点之一。这无疑是受到日月运行、四时相继的启发，“农”为了进行他们自己的工作对这些变化必须特别注意。《易传》说：“寒往则暑来，暑往则寒来。”（《系辞传》下）又说：“日盈则昃，月盈则食。”（《丰卦·彖辞》）这样的运动叫做“复”。《复卦·彖辞》说：“复，其见天地之心乎！”《老子》也有相似的话：“反者道之动。”（《老子》第四十章）\n这个理论对于中华民族影响很大，对于中华民族在其悠久历史中胜利地克服所遭遇的许多困难，贡献很大。由于相信这个理论，他们即使在繁荣昌盛时也保持谨慎，即使在极其危险时也满怀希望。在前不久的战争中，这个思想为中华民族提供了一种心理武器，所以哪怕是最黑暗的日子，绝大多数人还是怀着希望度过来了，这种希望表现在这句话里：“黎明即将到来。”正是这种“信仰的意志”帮助中国人民度过了这场战争。\n这个理论还为中庸之道提供了主要论据。中庸之道，儒家的人赞成，道家的人也一样赞成。“毋太过”历来是两家的格言。因为照两家所说，不及比太过好，不做比做得过多好。因为太过和做得过多，就有适得其反的危险。"}]}
{"conversation": [{"input": "", "output": "自然的理想化\n道家和儒家不同，是因为它们所理性化的、或理论地表现小农的生活的方面不同。小农的生活简朴，思想天真。从这个方面看问题，道家的人就把原始社会的简朴加以理想化，而谴责文化。他们还把儿童的天真加以理想化，而鄙弃知识。《老子》说：“小国寡民……使人复结绳而用之，甘其食，美其服，安其居，乐其俗。邻国相望，鸡犬之声相闻，民至老死不相往来。”（第八十章）这不正是小农国家的一幅田园画吗？\n农时时跟自然打交道，所以他们赞美自然，热爱自然。这种赞美和热爱都被道家的人发挥到极致。什么属于天，什么属于人，这两者之间，自然的、人为的这两者之间，他们做出了鲜明的区别。照他们说，属于天者是人类幸福的源泉，属于人者是人类痛苦的根子。他们正如儒家的荀子所说，“蔽于天而不知人”（《荀子·解蔽》）。道家的人主张，圣人的精神修养，最高的成就在于将他自己跟整个自然即宇宙同一起来，这个主张正是这个思想趋势的最后发展。"}]}
{"conversation": [{"input": "", "output": "家族制度\n“农”只有靠土地为生，土地是不能移动的，作为“士”的地主也是如此。除非他有特殊的才能，或是特别的走运，他只有生活在他祖祖辈辈生活的地方，那也是他的子子孙孙续继生活的地方。这就是说，由于经济的原因，一家几代人都要生活在一起。这样就发展起来了中国的家族制度，它无疑是世界上最复杂的、组织得很好的制度之一。儒家学说大部分是论证这种制度合理，或者是这种社会制度的理论说明。\n家族制度过去是中国的社会制度。传统的五种社会关系：君臣、父子、兄弟、夫妇、朋友，其中有三种是家族关系。其余两种，虽然不是家族关系，也可以按照家族来理解。君臣关系可以按照父子关系来理解，朋友关系可以按照兄弟关系来理解。在通常人们也真的是这样来理解的。但是这几种不过是主要的家族关系，另外还有许许多多。公元前有一部最早的汉语词典《尔雅》，其中表示各种家族关系的名词有一百多个，大多数在英语里没有相当的词。\n由于同样的原因，祖先崇拜也发展起来了。居住在某地的一个家族，所崇拜的祖先通常就是这个家族中第一个将全家定居此地的人。这样他就成了这个家族团结的象征，这样的一个象征是一个又大又复杂的组织必不可少的。\n儒家学说大部分是论证这种社会制度合理，或者是这种制度的理论说明。经济条件打下了它的基础，儒家学说说明了它的伦理意义。由于这种社会制度是一定的经济条件的产物，而这些条件又是其地理环境的产物，所以对于中华民族来说，这种制度及其理论说明，都是很自然的。因此，儒家学说自然而然成为正统哲学，这种局面一直保持到现代欧美的工业化侵入，改变了中国生活的经济基础为止。"}]}
{"conversation": [{"input": "", "output": "入世和出世\n儒家学说是社会组织的哲学，所以也是日常生活的哲学。儒家强调人的社会责任，但是道家强调人的内部的自然自发的东西。《庄子》中说，儒家游方之内，道家游方之外。方，指社会。公元3世纪、4世纪，道家学说再度盛行，人们常说孔子重“名教”，老、庄重“自然”。中国哲学的这两种趋势，约略相当于西方思想中的古典主义和浪漫主义这两种传统。读杜甫和李白的诗，可以从中看出儒家和道家的不同。这两位伟大的诗人，生活在同一时期（公元8世纪），在他们的诗里同时表现出中国思想的这两个主要传统。\n因为儒家“游方之内”，显得比道家入世一些；因为道家“游方之外”，显得比儒家出世一些。这两种趋势彼此对立，但是也互相补充。两者演习着一种力的平衡。这使得中国人对于入世和出世具有良好的平衡感。\n在公元3世纪、4世纪有些道家的人试图使道家更加接近儒家；在11世纪、12世纪也有些儒家的人试图使儒家更加接近道家。我们把这些道家的人称为新道家，把这些儒家的人称为新儒家。正是这些运动使中国哲学既入世而又出世，在第一章我已经指出了这一点。\n\n中国的艺术和诗歌\n儒家以艺术为道德教育的工具。道家虽没有论艺术的专著，但是他们对于精神自由运动的赞美，对于自然的理想化，使中国的艺术大师们受到深刻的启示。正因为如此，难怪中国的艺术大师们大都以自然为主题。中国画的杰作大都画的是山水、翎毛、花卉、树木、竹子。一幅山水画里，在山脚下，或是在河岸边，总可以看到有个人坐在那里欣赏自然美，参悟超越天人的妙道。\n同样在中国诗歌里我们可以读到像陶潜（372—427）写的这样的诗篇：\n结庐在人境，而无车马喧。\n问君何能尔，心远地自偏。\n采菊东篱下，悠然见南山。\n山气日夕佳，飞鸟相与还。\n此中有真意，欲辩已忘言。\n道家的精髓就在这里。"}]}
{"conversation": [{"input": "", "output": "中国哲学的方法论\n“农”的眼界不仅限制着中国哲学的内容，例如“反者道之动”，而且更为重要的是，还限制着中国哲学的方法论。诺思罗普（Northrop）教授说过，概念的主要类型有两种：一种是用直觉得到的，一种是用假设得到的。他说：“用直觉得到的概念，是这样一种概念，它表示某种直接领悟的东西，它的全部意义是某种直接领悟的东西给予的。‘蓝’，作为感觉到的颜色，就是一个用直觉得到的概念。……用假设得到的概念，是这样一种概念，它出现在某个演绎理论中，它的全部意义是由这个演绎理论的各个假设所指定的。……‘蓝’，在电磁理论中波长数目的意义上，就是一个用假设得到的概念。”[1]\n诺思罗普还说，用直觉得到的概念又有三种可能的类型：“已区分的审美连续体的概念。不定的或未区分的审美连续体的概念。区分的概念。”[2]照他说，“儒家学说可以定义为一种心灵状态，在其中，不定的直觉到的多方面的概念移入思想背景了，而具体区分其相对的、人道的、短暂的‘来来往往’则构成了哲学内容”[3]。但是在道家学说中，“则是不定的或未区分的审美连续体的概念构成了哲学内容”[4]。\n诺思罗普在他这篇论文中所说的，我并不全部十分同意，但是我认为他在这里已经抓住了中国哲学和西方哲学之间的根本区别。学中国哲学的学生开始学西方哲学的时候，看到希腊哲学家们也区别有和无，有限和无限，他很高兴。但是他感到很吃惊的是，希腊哲学家们却认为无和无限低于有和有限。在中国哲学里，情况则刚刚相反。为什么有这种不同，就因为有和有限是有区别的，无和无限是无区别的。从假设的概念出发的哲学家就偏爱有区别的，从直觉的价值出发的哲学家则偏爱无区别的。\n我们若把诺思罗普在这里指出的和我在本章开头提到的联系起来，就可以看出，已区分的审美连续体的概念，由此而来的未区分的审美连续体的概念以及区分的概念，基本上是“农”的概念。[5]“农”所要对付的，例如田地和庄稼，一切都是他们直接领悟的。他们淳朴而天真，珍贵他们如此直接领悟的东西。这就难怪他们的哲学家也一样，以对于事物的直接领悟作为他们哲学的出发点了。"}]}
{"conversation": [{"input": "", "output": "这一点也可以解释，为什么在中国哲学里，知识论从来没有发展起来。我看见我面前的桌子，它是真实的还是虚幻的，它是仅仅在我心中的一个观念还是占有客观的空间，中国哲学家们从来没有认真考虑。这样的知识论问题在中国哲学（除开佛学，它来自印度）里是找不到的，因为知识论问题的提出，只有在强调区别主观和客观的时候。而在审美连续体中没有这样的区别。在审美连续体中认识者和被认识的是一个整体。\n这一点也可以解释，为什么中国哲学所用的语言，富于暗示而不很明晰。它不很明晰，因为它并不表示任何演绎推理中的概念。哲学家不过是把他所见的告诉我们。正因为如此，他所说的也就文约义丰。正因为如此，他的话才富于暗示，不必明确。"}]}
{"conversation": [{"input": "", "output": "海洋国家和大陆国家\n希腊人生活在海洋国家，靠商业维持其繁荣。他们根本上是商人。商人要打交道的首先是用于商业账目的抽象数字。然后才是具体东西，只有通过这些数字才能直接掌握这些具体东西。这样的数字，就是诺思罗普所谓的用假设得到的概念。于是希腊哲学家也照样以这种用假设得到的概念为其出发点。他们发展了数学和数理推理。为什么他们有知识论问题，为什么他们的语言如此明晰，原因就在此。\n但是商人也就是城里人，他们的活动需要他们在城里住在一起。所以他们的社会组织形式，不是以家族共同利益为基础，而是以城市共同利益为基础。由于这个缘故，希腊人就围绕着城邦而组织其社会，与中国社会制度形成对照，中国社会制度可以叫做家邦，因为在这种制度之下，邦是用家来理解的。在一个城邦里，社会组织不是独裁的，因为在同一个市民阶级之内，没有任何道德上的理由认为某个人应当比别人重要，或高于别人。但是在一个家邦里，社会组织就是独裁的、分等级的，因为在一家之内，父的权威天然地高于子的权威。\n中国人过去是“农”，这个事实还可以解释为什么中国没有发生工业革命。以工业革命为手段，才能进入现代世界。《列子》里有一个故事，说是宋国国君有一次叫一个巧匠把一片玉石雕成树叶。三年以后雕成了，把这片雕成的叶子放在树上，谁也分辨不出哪是真叶子，哪是雕成的叶子。因此国君非常高兴。但是列子听说这件事以后，说：“使天地之生物，三年而成一叶，则物之有叶者寡矣！”（《列子·说符》）这是赞美自然、谴责人为的人的观点。“农”的生活方式是顺乎自然的。他们赞美自然，谴责人为，于其淳朴天真之中，很容易满足。他们不想变化，也无从想象变化。中国曾经有不少著名的创造发明，但是我们常常看到，它们不是受到鼓励，而是受到阻挠。\n海洋国家的商人，情况就是另一个样子。他们有较多的机会见到不同民族的人，风俗不同，语言也不同；他们惯于变化，不怕新奇。相反，为了畅销其货物，他们必须鼓励制造货物的工艺创新。在西方，工业革命最初发生在英国，它也是一个靠商业维持繁荣的海洋国家，这不是偶然的。\n本章在前面提到《吕氏春秋》关于商人的那些话，对于海洋国家的人也可以那样说，不过要把说他们心肠坏、诡计多，换成说他们很精细、很聪明。我们还可以套用孔子的话，说海洋国家的人是知者，大陆国家的人是仁者，然后照孔子的话说：“知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。”"}]}
{"conversation": [{"input": "", "output": "以希腊、英国的地理和经济条件为一方，以西方的科学思想和民主制度的发展为另一方，这两方面之间的关系，若要举出证据，加以证明，那就超出了本章范围。但是希腊、英国的地理和经济条件都与中国的完全不同，这个事实就足以构成一个反证，从反面证明我在本章内关于中国历史的论点。"}]}
{"conversation": [{"input": "", "output": "中国哲学中不变的和可变的成分\n科学的进展突破了地域，中国不再是孤立于“四海之内”了。它也在进行工业化，虽然比西方世界迟了许多，但是迟化总比不化好。说西方侵略东方，这样说并不准确。事实上，正是现代侵略中世纪。要生存在现代世界里，中国就必须现代化。\n有一个问题有待于提出：既然中国哲学与中国人的经济条件联系如此密切，那么中国哲学所说的东西，是不是只适用于在这种条件下生活的人呢？\n回答是肯定的，又是否定的。任何民族或任何时代的哲学，总是有一部分只相对于那个民族或那个时代的经济条件具有价值，但是总有另一部分比这种价值更大一些。不相对的那一部分具有长远的价值。我很费踌躇，要不要说它是绝对真理，因为要确定什么是绝对真理，这个任务太大，任何人也不能担当，还是留给上帝独自担当吧，如果真有一个上帝的话。\n让我们从希腊哲学举个例子。亚里士多德论证奴隶制度合理，这只能看做是相对于希腊生活的经济条件的理论。但是这样说并不是说亚里士多德的社会哲学中就没有不相对的东西了。中国思想同样是如此。一旦中国工业化了，旧的家族制度势必废除，儒家论证它合理的理论也要随之废除。但是这样说并不是说儒家的社会哲学中就没有不相对的东西了。\n这个道理就在于，古代希腊和古代中国的社会固然不同，但是两者都属于我们称之为“社会”的一般范畴。凡是希腊社会或中国社会的理论说明，因此也就有一部分是“社会一般”的说明。虽然它们之中有些东西是专门属于希腊或中国社会本身的，但是也一定有些更为普遍的东西是属于“社会一般”的。正是后面的这些东西，是不相对的，具有长远的价值。\n道家也是如此。道家的理论说，人类的乌托邦是远古原始社会，这种理论肯定错了。我们现代人具有关于进步的观念，认为人类生存的理想状态只能创造于未来，不会失之于既往。但是有些现代人所想的人类生存的理想状态，例如无政府主义，却与道家所想的并不是一点也不相似的。"}]}
{"conversation": [{"input": "", "output": "哲学也给予我们人生理想。某民族或某时代的哲学所给予的那种理想，有一部分必定仅只属于该民族或该时代的社会条件所形成的这种人生。但是必定也有一部分属于“人生一般”，所以不相对而有长远价值。这一点似可以儒家的理想人生的理论为例说明。照这个理论说，理想的人生是这样一种人生，虽然对宇宙有极高明的觉解，却仍然置身于人类的五种基本关系的界限之内。这些人伦的性质可以根据环境而变。但是这种理想本身并不变。所以，如果有人说，由于“五伦”中有些伦必须废除，因此儒家的人生理想也必须一道废除，这样说就不对了。又如果有人说，由于这种人生理想是可取的，因此全部“五伦”都必须照样保存，这样说也不对。必须进行逻辑分析，以便在哲学的历史中区别哪是不变的，哪是可变的，每个哲学各有不变的东西，一切哲学都有些共同的东西。为什么各个哲学虽不相同，却能互相比较，彼此翻译，原因就在此。\n中国哲学的方法论将来会变吗？这就是说，新的中国哲学将不再把自己限于“用直觉得到的概念”吗？肯定地说，它会变的，它没有任何理由不该变。事实上，它已经在变。关于这个变化，在本书末章我将要多说一些。"}]}
{"conversation": [{"input": "", "output": "[1] Filmer S．C．Northrop，《东方直觉的哲学和西方科学的哲学互补的重点》（The Complementary Emphases of Eastern Intuition Philosophy and Western Scientific Philosophy），见《东方和西方的哲学》（Philosophy，East and west），C.A．Moore编，187页，普林斯顿大学出版社，1946年版。\n[2] 同上\n[3] 同上书，205页。\n[4] 同上\n[5] Filmer S．C．Northrop，《东方直觉的哲学和西方科学的哲学互补的重点》（The Complementary Emphases of Eastern Intuition Philosophy and Western Scientific Philosophy），见《东方和西方的哲学》（Philosophy，East and west），C.A．Moore编，187页，普林斯顿大学出版社，1946年版。\n\n第三章 各家的起源\n前一章说，儒家和道家是中国思想的两个主流。它们成为主流，是由长期演变而来；而在公元前5世纪到3世纪，它们还不过是争鸣的许多家中的两家。那时候学派的数目很多，中国人称它们为“百家”。"}]}
{"conversation": [{"input": "", "output": "司马谈和“六家”\n后来的历史学家对“百家”试行分类。第一个试行分类的人是司马谈（卒于公元前110年），他是作《史记》的司马迁（公元前145—约前86）的父亲。《史记》最后一篇中引用了司马谈的一篇文章，题为“论六家要旨”。这篇文章把以前几个世纪的哲学家划分为六个主要的学派，如下：\n第一是阴阳家。他们讲的是一种宇宙生成论。它由“阴”、“阳”得名。在中国思想里，阴、阳是宇宙形成论的两个主要原则。中国人相信，阴、阳的结合与互相作用产生一切宇宙现象。\n第二是儒家。这一家在西方文献中称为“孔子学派”。但是“儒”字的字义是“文士”或学者，所以西方称为“孔子学派”就不大确切，因为这没有表明这一家的人都是学者以及思想家。他们与别家的人不同，都是传授古代典籍的教师，因而是古代文化遗产的保存者。至于孔子，的确是这一家的领袖人物，说他是它的创建人也是正确的。不过“儒”字不限于指孔子学派的人，它的含义要广泛些。\n第三是墨家。这一家在墨子领导下，有严密的组织、严格的纪律。它的门徒实际上已经自称“墨者”。所以这一家的名称不是司马谈新起的，其他几家的名称有的是他新起的。\n第四是名家。这一家的人，兴趣在于他们所谓的“名”、“实”之辨。\n第五是法家。汉字“法”的意义是法式、法律。这一家源于一群政治家，他们主张好的政府必须建立在成文法典的基础上，而不是建立在儒者强调的道德惯例上。\n第六是道德家。这一家的人把它的形上学和社会哲学围绕着一个概念集中起来，那就是“无”，也就是“道”。道集中于个体之中，作为人的自然德性，这就是“德”，翻译成英文的virtue（德），最好解释为内在于任何个体事物之中的power（力）。这一家，司马谈叫做“道德家”，后来简称“道家”。第一章已经指出，应当注意它与道教的区别。"}]}
{"conversation": [{"input": "", "output": "刘歆及其关于各家起源的理论\n对“百家”试行分类的第二个历史学家是刘歆（约公元前46—公元23）。他是当时最大的学者之一，和他父亲刘向一起，校对整理皇家图书。他把整理的结果写成附有说明的分类书目，名为《七略》，后来班固（公元32—92）用它作为《汉书·艺文志》的基础。从《艺文志》中可以看出，刘歆将“百家”分为十个主要的派别，即“十家”。其中有六家与司马谈列举的相同，其余四家是纵横家、杂家、农家、小说家。刘歆在结论中说：“诸子十家，其可观者，九家而已。”这句话是说，小说家没有其他九家重要。\n这个分类的本身，并没有比司马谈的分类前进多少。刘歆的新贡献，是他试图系统地追溯各家历史的起源，这在中国历史上还是第一次。\n后来的学者，特别是章学诚（1738—1801）、章炳麟（1869—1936），大大发挥了刘歆的理论。这个理论的要义，是主张，在周朝（约公元前1122—前225）前期的社会制度解体以前，官与师不分。换言之，某个政府部门的官吏，也同时就是与这个部门有关的一门学术的传授者。这些官吏，和当时封建诸侯一样，也是世袭的。所以当时只有“官学”，没有“私学”。这就是说，任何一门学术都没有人以私人身份讲授。只有官吏以某一政府部门成员的身份才能够讲授这门学术。\n这个理论说，周朝后期的几百年，王室丧失了权力，政府各部门的官吏也丧失了职位，流落各地。他们这时候就转而以私人身份教授他们的专门知识。于是他们就不再是“官”，而是私学的“师”。各个学派正是由这种官、师分离中产生出来的。\n刘歆所做的全部分析如下：\n儒家者流，盖出于司徒之官。……游文于六经之中，留意于仁义之际，祖述尧舜，宪章文武，宗师仲尼，以重其言，于道最为高。孔子曰：“如有所誉，其有所试。”唐虞之隆，殷周之盛，仲尼之业，已试之效者也。\n道家者流，盖出于史官。历记成败、存亡、祸福、古今之道，然后知秉要执本，清虚以自守，卑弱以自持……此其所长也。\n阴阳家者流，盖出于羲和之官。敬顺吴天，历象日月星辰，敬授民时，此其所长也。\n法家者流，盖出于理官。信赏必罚，以辅礼制。……此其所长也。\n名家者流，盖出于礼官。古者名位不同，礼亦异数。孔子曰：“必也正名乎！名不正则言不顺，言不顺则事不成。”此其所长也。\n墨家者流，盖出于清庙之守。茅屋采椽，是以贵俭；养三老五更，是以兼爱；选士大射，是以上贤；宗祀严父，是以右鬼；顺四时而行，是以非命；以孝视天下，是以尚同：此其所长也。"}]}
{"conversation": [{"input": "", "output": "纵横家者流，盖出于行人之官。孔子曰：“诵《诗》三百，使于四方，不能颛对，虽多亦奚以为？”又曰：“使乎！使乎！”言其当权事制宜，受命而不受辞。此其所长也。\n杂家者流，盖出于议官。兼儒墨，合名法，知国体之有此，见王治之无不贯。此其所长也。\n农家者流，盖出于农稷之官。播百谷，劝耕桑，以足衣食。……此其所长也。\n小说家者流，盖出于稗官。街谈巷语、道听途说者之所造也。……如或一言可采，此亦刍荛狂夫之议也。\n（《汉书·艺文志》）\n对于“十家”的历史的起源，刘歆所说的就是这些。他对各家意义的解释是不充分的，他把各家各归一“官”有时也是任意的。例如，他描述道家思想，只涉及老子，完全忽略了庄子。又如，名家与礼官的职能也并无相同之处，只有一点，就是两者都强调区别。"}]}
{"conversation": [{"input": "", "output": "对刘歆理论的修正\n刘歆的理论，在详细情节上也许是错误的，但是他试图从一定的政治社会环境寻求各家起源，这无疑代表着一种正确观点。我大段地引用他的话，是因为他对各家的描述本身就是中国史料学中的经典文献。\n对中国历史的研究，在当代，特别是在1937年日本侵入的前几年，已经有很大的进步。根据最新的研究，我才得以形成自己的关于各家哲学起源的理论。这个理论的精神与刘歆的相合，但是一定要以不同的方式表达。这就是说必须从新的角度看问题。\n让我们想象一下，古代的中国，比方说公元前10世纪的中国，政治上、社会上是什么样子。当时政治、社会结构的顶点是周王的王室，他是天下各国的“共主”。周王之下有成百的国家，为其国君所有、所统治。有些国家是周朝建国的功臣们建立的，他们又把这些新占的领土分给他们的亲属做采邑。另一些国家则由周室以前的敌人统治着，但是现在他们已经承认周王是他们的“共主”。\n在国君统治下，每个国家内的土地再分为许多采邑，每个采邑各有其封建主，他们都是国君的亲属。当此之时，政治权力和经济控制完全是一回事。土地的所有者，既是领地的政治、经济的主人，也是居民的政治、经济的主人。他们是“君子”，其字面意思是“国君之子”，但是已经用做封建主阶级的共名。\n另一个社会阶级是“小人”阶级，或曰“庶民”，即普通人民群众。这些人是封建主的农奴，平时为君子种地，战时为君子打仗。\n不光是政治统治者和地主，就连那些有机会受教育的少数人，也都是贵族的成员。于是封建主的“家”不仅是政治、经济权力的中心，也是学术的中心。附属于它们的有具有各门专业知识的官吏。但是普通人民没有受教育的份儿，所以他们中间没有学人。这就是刘歆理论所反映的事实：周朝前期官、师不分。\n这种封土建国制度被秦朝始皇帝于公元前221年正式废除。但是在正式废除以前的几百年，它已经开始解体了；而在几千年后，封建的经济残余仍以地主阶级权力的形式保存着。\n这种封建制度解体的原因何在，现代历史学家们仍无一致意见。要讨论这些原因，就超出了本章范围。在这里只要说明这一点也就够了，就是，在中国历史上，公元前7至3世纪，是一个社会、政治大转变的时期。"}]}
{"conversation": [{"input": "", "output": "我们现在也不能肯定，这种封建制度开始解体的确切时间。不过早在公元前7世纪已经有些贵族成员，由于当时的战争或其他原因，丧失了他们的土地和爵位，因而下降为普通庶人。也有些普通庶人，由于具有特殊才能或受到特别宠信，变成了国家的高级官吏。这些事例表明了周朝解体的真实意义。这不只是某个具体的王室的解体，而更为重要的是整个社会制度的解体。\n随着这种解体，各门学术原来的官方代表人物流落在普通庶人之中。他们或者本人就是贵族，或者是服侍贵族统治者室家而有世袭职位的专家。前面引用的《艺文志》中，另有刘歆引用孔子的一句话“礼失而求诸野”，说的就是这个意思。\n这些原来的贵族或官吏流落民间，遍及全国，他们就以私人身份靠他们的专门才能或技艺为生。这些向另外的私人传授学术的人，就变成职业教师，于是出现了师与官的分离。\n上面所说各家的“家”字，就暗示着与个人或私人有关的意思。在没有人以私人身份传授自己的思想以前，不可能有什么思想“家”，不可能有哪一“家”的思想。\n有各种不同的“家”，也由于这些教师各是一门学术、一门技艺的专家。于是有教授经典和指导礼乐的专家，他们名为“儒”。也有战争武艺专家，他们是“侠”，即武士。有说话艺术专家，他们被称为“辩者”。有巫医、卜筮、占星、术数的专家，他们被称为“方士”。还有可以充当封建统治者私人顾问的实际政治家，他们被称为“法术之士”。最后，还有些人，很有学问和天才，但是深受当时政治动乱之苦，就退出人类社会，躲进自然天地，他们被称为“隐者”。\n按照我的理论，司马谈所说的“六家”思想，是从这六种不同的人之中产生的。套用刘歆的话，我可以说：儒家者流盖出于文士。墨家者流盖出于武士。道家者流盖出于隐者。名家者流盖出于辩者。阴阳家者流盖出于方士。法家者流盖出于法述之士。以下各章将对这些说法做出解释。"}]}
{"conversation": [{"input": "", "output": "第四章 孔子：第一位教师\n孔子姓孔名丘，公元前551年生于鲁国，它位于中国东部的现在的山东省。他的祖先是宋国贵族成员，宋国贵族是商朝王室的后代，商朝是周朝的前一个朝代。在孔子出生以前，他的家由于政治纠纷已经失去贵族地位，迁到鲁国。\n孔子一生事迹详见《史记》的《孔子世家》。从这篇“世家”我们知道孔子年轻时很穷，五十岁时进入了鲁国政府，后来做了高官。一场政治阴谋逼他下台，离乡背井。此后十三年他周游列国，总希望找到机会，实现他的政治、社会改革的理想。可是一处也没有找到，他年老了，最后回到鲁国，过了三年就死了，死于公元前479年。"}]}
{"conversation": [{"input": "", "output": "孔子和《六经》\n前一章说过，各家哲学的兴起，是与私人讲学同时开始的。就现代学术界可以断定的而论，孔子是中国历史上第一个以私人身份教了大量学生的人，他周游列国时有大批学生跟随着。照传统说法，他有几千个学生，其中有几十人成为著名的思想家和学者。前一个数目无疑是太夸大了，但是毫无问题的是，他是个很有影响的教师，而更为重要和独一无二的是，他是中国的第一位私学教师。他的思想完善地保存在《论语》里。他的一些弟子将他分散的言论编成集子，名为《论语》。\n孔子是一位“儒”，是儒家创建人。前一章提到，刘歆说儒家“游文于《六经》之中，留意于仁义之际”。《六经》就是《易》、《诗》、《书》、《礼》、《乐》（今佚）、《春秋》（鲁国编年史，起自公元前722年，讫于公元前479年，即孔子卒年）。这些经的性质由书名就可以知道，唯有《易》是例外。《易》被后来儒家的人解释成形上学著作，其实本来是一部卜筮之书。\n孔子与《六经》的关系如何，传统学术界有两派意见。一派认为，《六经》都是孔子的著作。另一派则认为，孔子是《春秋》的著者，《易》的注者，《礼》、《乐》的修订者，《诗》、《书》的编者。\n可是事实上，无论哪一经，孔子既不是著者，也不是注者，甚至连编者也不是。可以肯定，在许多方面他都是维护传统的保守派。他的确想修订礼乐，那也是要纠正一切偏离传统的标准和做法，这样的例子在《论语》中屡见不鲜。再从《论语》中关于孔子的传说来看，他从来没有任何打算，要亲自为后代著作什么东西。还没有听说当时有私人著作的事。私人著作是孔子时代之后才发展起来的，在他以前只有官方著作。他是中国的第一位私人教师，而不是中国的第一位私人著作家。\n在孔子的时代以前已经有了《六经》。《六经》是过去的文化遗产。《六经》又叫做“六艺”，是周代封建制前期数百年中贵族教育的基础。可是大约从公元前7世纪开始，随着封建制的解体，贵族的教师们，甚至有些贵族本人——他们已经丧失爵位，但是熟悉典籍——流散在庶民之中。前一章说过，他们这时靠教授典籍为生，还靠在婚丧祭祀及其他典礼中“相礼”为生。这一种人就叫做“儒”。"}]}
{"conversation": [{"input": "", "output": "孔子作为教育家\n不过孔子不只是普通意义上的“儒”。在《论语》里他被描写成只是一个教育家。从某种观点看来，也的确是如此。他期望他的弟子成为对国家、对社会有用的“成人”（《论语·宪问》），所以教给他们以经典为基础的各门知识。作为教师，他觉得他的基本任务，是向弟子们解释古代文化遗产。《论语》记载，孔子说他自己“述而不作”（《论语·述而》），就是这个缘故，不过这只是孔子的一个方面，他还有另一方面。这就是，在传述传统的制度和观念时，孔子给予它们的解释，是由他自己的道德观推导出来的。例如在解释“三年之丧”这个古老的礼制时，孔子说：“子生三年，然后免于父母之怀。夫三年之丧，天下之通丧也。”（《论语·阳货》）换句话说，儿子的一生，至少头三年完全依赖父母，因此父母死后他应当以同样长的时间服丧，表示感恩。还有在讲授经典时，孔子给予它们以新的解释。例如讲到《诗》经时，他强调它的道德价值，说：“《诗》三百，一言以蔽之，曰：‘思无邪。’”（《论语·为政》）这样一来，孔子就不只是单纯地传述了，因为他在“述”里“作”出了一些新的东西。\n这种以述为作的精神，被后世儒家的人传之永久，经书代代相传时，他们就写出了无数的注疏。后来的《十三经注疏》，就是用这种精神对经书原文进行注释而形成的。\n正是这样，才使孔子不同于当时寻常的儒，而使他成为新学派的创建人。正因为这个学派的人都是学者同时又是《六经》的专家，所以这个学派被称为“儒家”。\n\n正名\n孔子除了对经典做出新的解释以外，还有他自己的对于个人与社会、天与人的理论。\n关于社会。他认为，为了有一个秩序良好的社会，最重要的事情是实行他所说的正名。就是说，“实”应当与“名”为它规定的含义相符合。有个学生问他，若要您治理国家，先做什么呢？孔子说：“必也正名乎！”（《论语·子路》）又有个国君问治理国家的原则，孔子说：“君君，臣臣，父父，子子。”（《论语·颜渊》）换句话说，每个名都有一定的含义，这种含义就是此名所指的一类事物的本质。因此，这些事物都应当与这种理想的本质相符。君的本质是理想的君必备的，即所谓“君道”。君，若按君道而行，他才于实于名，都是真正的君。这就是名实相符。不然的话，他就不是君，即使他可以要人们称他为君。在社会关系中，每个名都含有一定的责任和义务。君、臣、父、子都是这样的社会关系的名，负有这些名的人都必须相应地履行他们的责任和义务。这就是孔子正名学说的含义。"}]}
{"conversation": [{"input": "", "output": "仁、义\n关于人的德性，孔子强调仁和义，特点是仁。义是事之“宜”，即“应该”，它是绝对的命令。社会中的每个人都有一定的应该做的事，必须为做而做，因为做这些事在道德上是对的。如果做这些事只出于非道德的考虑，即使做了应该做的事，这种行为也不是义的行为。用一个常常受孔子和后来儒家的人蔑视的词来说，那就是为“利”。在儒家思想中，义与利是直接对立的。孔子本人就说过：“君子喻于义，小人喻于利。”（《论语·里仁》）在这里已经有了后来儒家的人所说的“义利之辨”，他们认为义利之辨在道德学说中是极其重要的。\n义的观念是形式的观念，仁的观念就具体多了。人在社会中的义务，其形式的本质就是它们的“应该”，因为这些义务都是他应该做的事。但是这些义务的具体的本质则是“爱人”，就是“仁”。父行父道爱其子，子行子道爱其父。有个学生问什么是仁，孔子说：“爱人。”（《论语·颜渊》）真正爱人的人，是能够履行社会义务的人。所以在《论语》中可以看出，有时候孔子用“仁”字不光是指某一种特殊德性，而且是指一切德性的总和。所以“仁人”一词与“全德之人”同义。在这种情况下，“仁”可以译为perfect virtue（“全德”）。"}]}
{"conversation": [{"input": "", "output": "忠、恕\n《论语》记载：“仲弓问仁。子曰：‘……己所不欲，勿施于人。’”（《颜渊》）孔子又说：“夫仁者，己欲立而立人，已欲达而达人。能近取譬，可谓仁之方也己。”（《论语·雍也》）\n由此看来，如何实行仁，在于推己及人。“己欲立而立人，己欲达而达人”，换句话说，己之所欲，亦施于人，这是推己及人的肯定方面，孔子称之为“忠”，即“尽己为人”。推己及人的否定方面，孔子称之为恕，即“己所不欲，勿施于人”。推己及人的这两个方面合在一起，就叫做忠恕之道，就是“仁之方”（实行仁的方法）。\n后来的儒家，有些人把忠恕之道叫做“絜矩之道”。就是说，这种“道”是以本人自身为尺度，来调节本人的行为。公元前3世纪、2世纪儒家有一部论文集名叫《礼记》，其中有一篇《大学》，说：“所恶于上，毋以使下。所恶于下，毋以事上。所恶于前，毋以先后。所恶于后，毋以从前。所恶于右，毋以交于左。所恶于左，毋以交于右。此之谓絜矩之道。”\n《礼记》另有一篇《中庸》，相传是孔子之孙子思所作，其中说：“忠恕违道不远。施诸己而不愿，亦勿施于人。……所求乎子，以事父。……所求乎臣，以事君。……所求乎弟，以事兄。……所求乎朋友，先施之。”\n《大学》所举的例证，强调忠恕之道的否定方面；《中庸》所举的例证，强调忠恕之道的肯定方面。不论在哪个方面，决定行为的“絜矩”都在本人自身，而不在其他东西之中。\n忠恕之道同时就是仁道，所以行忠恕就是行仁。行仁就必然履行在社会中的责任和义务，这就包括了义的性质。因而忠恕之道就是人的道德生活的开端和终结。《论语》有一章说：“子曰：‘参乎！吾道一以贯之。’曾子曰：‘唯。’子出，门人问曰：‘何谓也？’曾子曰：‘夫子之道，忠恕而已矣。’”（《里仁》）\n每个人在自己心里都有行为的“絜矩”，随时可以用它。实行仁的方法既然如此简单，所以孔子说：“仁远乎哉？我欲仁，斯仁至矣。”（《论语·述而》）"}]}
{"conversation": [{"input": "", "output": "知命\n从义的观念，孔子推导出“无所为而为”的观念。一个人做他应该做的事，纯粹是由于这样做在道德上是对的，而不是出于在这种道德强制以外的任何考虑。《论语》记载，孔子被某个隐者嘲讽为“知其不可而为之者”（《宪问》）。《论语》还记载，孔子有个弟子告诉另一个隐者说：“君子之仕也，行其义也。道之不行，已知之矣。”（《微子》）\n后面我们将看到，道家讲“无为”的学说。而儒家讲“无所为而为”的学说。依儒家看来，一个人不可能无为，因为每个人都有些他应该做的事。然而他做这些事都是“无所为”，因为做这些事的价值在于做的本身之内，而不是在于外在的结果之内。\n孔子本人的一生正是这种学说的好例。他生活在社会、政治大动乱的年代，他竭尽全力改革世界。他周游各地，还像苏格拉底那样，逢人必谈。虽然他的一切努力都是枉费，可是他从不气馁。他明知道他不会成功，仍然继续努力。\n孔子说他自己：“道之将行也与？命也。道之将废也与？命也。”（《论语·宪问》）他尽了一切努力，而又归之于命。命就是命运。孔子则是指天命，即天的命令或天意；换句话说，它被看做一种有目的的力量。但是后来的儒家，就把命只当做整个宇宙的一切存在的条件和力量。我们的活动，要取得外在的成功，总是需要这些条件的配合。但是这种配合，整个地看来，却在我们能控制的范围之外。所以我们能够做的，莫过于一心一意地尽力去做我们知道是我们应该做的事，而不计成败。这样做，就是“知命”。要做儒家所说的君子，知命是一个重要的必要条件。所以孔子说：“不知命，无以为君子也。”（《论语·尧曰》）\n由此看来，知命也就是承认世界本来存在的必然性，这样，对于外在的成败也就无所萦怀。如果我们做到这一点，在某种意义上，我们也就永不失败。因为，如果我们尽应尽的义务，那么，通过我们尽义务的这种行动，此项义务也就在道德上算是尽到了，这与我们行动的外在成败并不相干。\n这样做的结果，我们将永不患得患失，因而永远快乐。所以孔子说：“知者不惑，仁者不忧，勇者不惧。”（《论语·子罕》）又说：“君子坦荡荡，小人长戚戚。”（《论语·述而》）"}]}
{"conversation": [{"input": "", "output": "孔子的精神修养发展过程\n在道家的著作《庄子》中，可以看到道家的人常常嘲笑孔子，说他把自己局限于仁义道德之中，只知道道德价值，不知道超道德价值。表面上看，他们是对的，实际上他们错了。请看孔子谈到自己精神修养发展过程时所说的话吧，他说：“吾十有五，而志于学。三十而立。四十而不惑。五十而知天命。六十而耳顺。七十而从心所欲，不逾矩。”（《论语·为政》）\n孔子在这里所说的“学”，不是我们现在所说的学。《论语》中孔子说：“志于道。”（《述而》）又说：“朝闻道，夕死可矣。”（《里仁》）孔子的志于学，就是志于这个“道”。我们现在所说的“学”，是指增加知识；但是“道”却是我们用来提高精神境界的真理。\n孔子还说：“立于礼。”（《论语·泰伯》）又说：“不知礼，无以立也。”（《论语·尧曰》）所以孔子说他“三十而立”，是指他这时候懂得了礼，言行都很得当。\n他说“四十而不惑”，是说他这时候已经成为知者。因为如前面所引的，“知者不惑”。\n孔子一生，到此为止，也许仅只是认识到道德价值。但是到了五十、六十，他就认识到天命了，并且能够顺乎天命。换句话说，他到这时候也认识到超道德价值。在这方面孔子很像苏格拉底。苏格拉底觉得，他是受神的命令的指派，来唤醒希腊人。孔子同样觉得，他接受了神的使命。《论语》记载：“子畏于匡，曰：‘……天之将丧斯文也，后死者不得与于斯文也；天之未丧斯文也，匡人其如予何！’”（《子罕》）有个与孔子同时的人说：“天下之无道也久矣，天将以夫子为木铎。”（《论语·八佾》）所以孔子在做他所做的事的时候，深信他是在执行天的命令，受到天的支持；他所认识到的价值也就高于道德价值。\n不过，我们将会看出，孔子所体验到的超道德价值，和道家所体验到的并不完全一样。道家完全抛弃了有理智、有目的的天的观念，而代之以追求与混沌的整体达到神秘的合一。因此，道家所认识、所体验的超道德价值，距离人伦日用更远了。\n上面说到，孔子到了七十就能从心所欲，而所做的一切自然而然的正确。他的行动用不着有意的指导，他的行动用不着有意的努力。这代表着圣人发展的最高阶段。"}]}
{"conversation": [{"input": "", "output": "孔子在中国历史上的地位\n西方对于孔子的了解，可能超过了对于其他任何中国人的了解。可是在中国内部，孔子虽然一直出名，他的历史地位在各个时代却有很不相同的评价。按历史顺序说，他本来是普通教师，不过是许多教师中的一个教师。但是他死后，逐渐被认为是至圣先师，高于其他一切教师。到公元前2世纪，他的地位更加提高。当时许多儒家的人认为，孔子曾经真的接受天命，继周而王。他虽然没有真正登极，但是就理想上说，他是君临全国的王。这显然是个矛盾，可是有什么根据呢？这些儒家的人说，根据可以在《春秋》的微言大义中找到。他们把《春秋》说成是孔子所著的表现其伦理、政治观点的一部最重要的政治著作，而不是孔子故乡鲁国的编年史。再到公元前1世纪，孔子的地位提高到比王还高。据当时的许多人说，孔子是人群之中活着的神，这位神知道在他以后有个汉朝（公元前206—公元220），所以他在《春秋》中树立一种政治理想，竟能完备得足够供汉朝人实施而有余。这种神化可以说是孔子光荣的顶点吧，在汉朝的中叶，儒家的确可以称做宗教。\n但是这种神化时期并没有持续很久。公元1世纪初，就已经有比较带有理性主义特色的儒家的人开始占上风。从此以后，就不再认为孔子是神了，但是他作为“至圣先师”的地位仍然极高。直到19世纪末，孔子受天命为王的说法固然又短暂地复活，但是不久以后，随着民国的建立，他的声望逐渐下降到“至圣先师”以下。在现在，大多数中国人会认为，他本来是一位教师，确实是一位伟大的教师，但是远远不是唯一的教师。\n此外，孔子在生前就被认为是博学的人。例如，有一个与他同时的人说：“大哉孔子！博学而无所成名。”（《论语·子罕》）从前面的引证，我们也可以看出，他自认为是继承古代文化并使之垂之永久的人，与他同时的一些人也这么认为。他的工作是以述为作，这使得他的学派重新解释了前代的文化。他坚持了古代中他认为是最好的东西，又创立了一个有力的传统，一直传到最近的时代，这个时代又像孔子本人的时代，中国又面临巨大而严重的经济、社会变化。最后，他是中国的第一位教师。虽然从历史上说，他当初不过是普通教师，但是后来有些时代认为他是“至圣先师”，也许是不无道理的。"}]}
{"conversation": [{"input": "", "output": "第五章 墨子：孔子的第一个反对者\n孔子之后，下一个主要的哲学家是墨子。他姓墨名翟。《史记》上没有说他是哪国人，关于他的生平也说得很少，实际上等于没有说。因而关于墨子是哪国人历来有意见分歧。有些学者说他是宋（今豫东鲁西）人，另一些学者说他是鲁人。他的生卒也不能肯定是哪年，大概是在公元前479年至前381年以内。研究墨子思想，主要资料是《墨子》一书，共五十三篇，是墨子本人及其后学的著作总集。\n墨子创立的学派名为墨家。在古代，墨子与孔子享有同等的盛名，墨学的影响也不亚于孔学。把这两个人进行对比，是很有趣的。孔子对于西周的传统制度、礼乐文献，怀有同情的了解，力求以伦理的言辞论证它们是合理的、正当的；墨子则相反，认为它们不正当、不合用，力求用简单一些，而且在他看来有用一些的东西代替之。简言之，孔子是古代文化的辩护者，辩护它是合理的、正当的；墨子则是它的批判者。孔子是文雅的君子，墨子是战斗的传教士。他传教的目的在于，把传统的制度和常规，把孔子以及儒家的学说，一起反对掉。"}]}
{"conversation": [{"input": "", "output": "墨家的社会背景\n在周代，天子、诸侯、封建主都有他们的军事专家。当时军队的骨干，由世袭的武士组成。随着周代后期封建制度的解体，这些武士专家丧失了爵位，流散各地，谁雇佣他们就为谁服务，以此为生。这种人被称为“游侠”，《史记》说他们“其言必信，其行必果，已诺必诚，不爱其躯，赴士之厄困”（《游侠列传》）。这些都是他们的职业道德。大部分的墨学就是这种道德的发挥。\n在中国历史上，儒和侠都源出于依附贵族“家”的专家，他们本身都是上层阶级的分子。到了后来，儒仍然大都出身于上层或中层阶级；而侠则不然，更多的是出身于下层阶级。在古代，礼乐之类的社会活动完全限于贵族；所以从平民的观点看来，礼乐之类都是奢侈品，毫无实用价值。墨子和墨家，正是从这个观点，来批判传统制度及其辩护者孔子和儒家。这种批判，加上对他们本阶级的职业道德的发挥和辩护，就构成墨家哲学的核心。\n墨子及其门徒出身于侠，这个论断有充分的证据。从《墨子》以及同时代的其他文献，我们知道，墨者组成一个能够进行军事行动的团体，纪律极为严格。这个团体的首领称为“钜子”，对于所有成员具有决定生死的权威。墨子就是这个团体的第一任钜子，他领导门徒实际进行的军事行动至少有一次，就是宋国受到邻国楚国侵略威胁的时候，他们为宋国准备了军事防御。\n这段情节很有趣，见于《墨子》的《公输》篇。据此篇说，有一位著名的机械发明家公输般，当时受楚国雇用，造成一种新式的攻城器械。楚国准备用这种新式器械进攻宋国。墨子听说这件事，就去到楚国，要对楚王进行劝阻。在那里，他和公输般在楚王面前演习了他们的进攻和防御的器械。墨子先解下他的腰带，用它摆成一座城，又拿一根小棍棒当做武器。接着公输般使用九种不同的微型进攻器械，九次都被墨子击退了。最后，公输般用尽了他的全部进攻器械，可是墨子的防御手段还远远没有用完。于是公输般说：“我知道怎样打败你，但是我不愿意说出来。”墨子回答说：“我知道你的办法，但是我也不愿意说出来。”\n楚王问墨子这是什么意思，墨子继续说：“公输般是在想杀我。但是我的弟子禽滑厘等三百人，早已手持我的防御器械，在宋国的城上等候楚国侵略者，就算杀了我，你也不能灭绝他们。”楚王听了这番话，嚷了起来：“好啦，好啦！我说不要攻宋了。”\n这段故事若是真的，倒是为当今世界解决两国争端，树立了良好榜样。战争不必在战场上进行。只要两国的科学家、工程师把他们实验中的攻守武器拿出来较量一番，战争也就不战而决胜负了！"}]}
{"conversation": [{"input": "", "output": "不管这段故事是真是假，也可以反映出墨者团体的性质，别的书上也说到这种性质。例如《淮南子·泰族训》中说：“墨子服役者百八十人，皆可使赴火蹈刃，死不旋踵。”《墨子》一书的本身，差不多有九篇是讲防御战术和守城器械。这一切表明，当初组成墨家的人是一群武士。\n可是，墨子及其门徒，与普通的游侠有两点不同。第一点，普通的游侠只要得到酬谢，或是受到封建主的恩惠，那就不论什么仗他们都打；墨子及其门徒则不然，他们强烈反对侵略战争，所以他们只愿意参加严格限于自卫的战争。第二点，普通的游侠只限于信守职业道德的条规，无所发挥；可是墨子却详细阐明了这种职业道德，论证它是合理的、正当的。这样，墨子的社会背景虽然是侠，却同时成为一个新学派的创建人。"}]}
{"conversation": [{"input": "", "output": "墨子对儒家的批评\n墨子认为，“儒之道，足以丧天下者四焉”：（一）儒者不相信天鬼存在，“天鬼不悦”。（二）儒者坚持厚葬，父母死后实行三年之丧，因此把人民的财富和精力都浪费了。（三）儒者强调音乐，造成同样的后果。（四）儒者相信前定的命运，造成人们懒惰，把自己委之于命运（《墨子·公盂》）。《墨子》的《非儒》篇还说：“累寿不能尽其学，当年不能行其礼，积财不能赡其乐。盛饰邪术，以营世君；盛为声乐，以淫遇民：其道不可以期世，其学不可以导众。”\n这些批评显示出儒、墨社会背景不同。在孔子以前，早已有些饱学深思的人放弃了对天帝鬼神的信仰。下层阶级的人，对于天鬼的怀疑，通常是发生得迟缓一些。墨子所持的是下层阶级的观点。他反对儒家的第一点，意义就在此。第二、第三点，也是在这个基础上提出的。至于第四点，则是不相干的，因为儒家虽然常常讲到“命”，所指的并不是墨子攻击的那种前定的命。前一章已经指出过这一点，就是在儒家看来，命是指人们所能控制的范围以外的东西。但是，他若是竭尽全力，总还有一些东西是在他力所能及的控制范围以内。因此，人只有已经做了他自己能够做的一切以后，对于那些仍然要来到的东西才只好认为是不可避免的，只好平静地、无可奈何地接受它。这才是儒家所讲的“知命”的意思。"}]}
{"conversation": [{"input": "", "output": "兼爱\n儒家的中心观念仁、义，墨子并没有批评；在《墨子》一书中，他倒是常讲到仁、义，常讲仁人、义人。不过他用这些名词所指的，与儒家所指的，还是有些不同。照墨子的意思，仁、义是指兼爱，仁人、义人就是实行这种兼爱的人。兼爱是墨子哲学的中心概念。墨子出于游侠，兼爱正是游侠职业道德的逻辑的延伸。这种道德，就是在他们的团体内“有福同享，有祸同当”（这是后来的侠客常常说的话）。以这种团体的概念为基础，墨子极力扩大它，方法是宣扬兼爱学说，即天下的每个人都应该同等地、无差别地爱别的一切人。\n《墨子》中有三篇专讲兼爱。墨子在其中首先区别他所谓的“兼”与“别”。坚持兼爱的人他名之为“兼士”，坚持爱有差别的人他名之为“别士”。“别士之言曰：吾岂能为吾友之身若为吾身，为吾友之亲若为吾亲”，他为他的朋友做的事也就很少。兼士则不然，他“必为其友之身若为其身，为其友之亲若为其亲”，他为他的朋友做到他能做的一切。做出了这样的区别之后，墨子问道：兼与别哪一个对呢？（引语见《墨子·兼爱下》）\n然后墨子用他的“三表”来判断兼与别（以及一切言论）的是非。所谓“三表”，就是“有本之者，有原之者，有用之者。于其本之也，考之天鬼之志、圣王之事”（《墨子·非命中》）。“于何原之？下原察百姓耳目之实。于何用之？发以为刑政，观其中国家百姓人民之利。”（《墨子·非命上》）“三表”之中，最后“一表”最重要。“中国家百姓人民之利”是墨子判定一切价值的标准。\n这个标准，也就是墨子用以证明兼爱最可取的主要标准。在《兼爱下》这一篇中，他辩论说：“仁人之事者，必务求兴天下之利，除天下之害。然当今之时，天下之害孰为大？曰：大国之攻小国也，大家之乱小家也；强之劫弱，众之暴寡，诈之谋愚，贵之傲贱：此天下之害也。……姑尝本原若众害之所自生，此胡自生？此自爱人、利人生与？即必曰：非然也。必曰：从恶人、贼人生。分名乎天下恶人而贼人者，兼与？别与？即必曰：别也。然即之交别者，果生天下之大害者与？是故别非也。\n“非人者必有以易之。……是故子墨子曰：兼以易别。然即兼之可以易别之故何也？曰：藉为人之国，若为其国，夫谁独举其国以攻人之国者哉？为彼者犹为己也。为人之都，若为其都，夫谁独举其都以伐人之都者哉？为彼犹为己也。为人之家，若为其家，夫谁独举其家以乱人之家者哉？为彼犹为己也。"}]}
{"conversation": [{"input": "", "output": "“然即国都不相攻伐，人家不相乱贼，此天下之害与？天下之利与？即必曰：天下之利也。姑尝本原若众利之所自生。此胡自生？此自恶人、贼人生与？即必曰：非然也。必曰：从爱人、利人生。分名乎天下爱人而利人者，别与？兼与？即必曰：兼也。然即之交兼者，果生天下之大利者与？是故子墨子曰：兼是也。”\n墨子用这种功利主义的辩论，证明兼爱是绝对正确的。仁人的任务是为天下兴利除害，他就应当以兼爱作为他自己以及天下所有人的行动标准，这叫做以“兼”为“正”。“以兼为正，是以聪耳明目，相与视听乎；是以股肱毕强，相为动宰乎。而有道肄相教诲，是以老而无妻子者，有所侍养以终其寿；幼弱孤童之无父母者，有所放依以长其身。今唯毋以兼为正，即若其利也。”（《墨子·兼爱下》）这也就是墨子的理想世界，它只能通过实行兼爱而创造出来。"}]}
{"conversation": [{"input": "", "output": "天志和明鬼\n可是还有一个根本问题：如何说服人们兼爱呢？你可以把上面所说的告诉人们，说实行兼爱是利天下的唯一道路，说仁人是实行兼爱的人。可是人们还会问：我个人行动为什么要利天下？我为什么必须成为仁人？你可以进一步论证说，如果对全天下有利，也就是对天下的每个人都有利。或者用墨子的话说：“夫爱人者，人必从而爱之；利人者，人必从而利之；恶人者，人必从而恶之；害人者，人必从而害之。”（《墨子·兼爱中》）这样说来，爱别人就是一种个人保险或投资，它是会得到偿还的。可是绝大多数人都很近视，看不出这种长期投资的价值。也还有一些实例，说明这样的投资根本得不到偿还。\n为了诱导人们实行兼爱，所以墨子在上述的道理之外，又引进了许多宗教的、政治的制裁。因此，《墨子》有几篇讲“天志”、“明鬼”。其中说，天帝存在，天帝爱人，天帝的意志是一切人要彼此相爱。天帝经常监察人的行动，特别是统治者的行动。他以祸惩罚那些违反天意的人，以福奖赏那些顺从天意的人。除了天帝，还有许多小一些的鬼神，他们也同天帝一样，奖赏那些实行兼爱的人，惩罚那些交相“别”的人。\n有一个墨子的故事与此有关，很有趣味。故事说：“子墨子有疾，跌鼻进而问曰：先生以鬼神为明，能为祸福，为善者赏之，为不善者罚之。今先生圣人也，何故有疾？意者先生之言有不善乎？鬼神不明知乎？子墨子曰：虽使我有病，鬼神何遽不明？人之所得于病者多方：有得之寒暑，有得之劳苦。百门而闭一门焉，则盗何遽无从入？”（《墨子·公盂》）如果用现代逻辑的术语，墨子可以说，鬼神的惩罚是一个人有病的充足原因，而不是必要原因。"}]}
{"conversation": [{"input": "", "output": "一种似是而非的矛盾\n现在正是个适当的时候来指出，不论墨家、儒家，在对待鬼神的存在和祭祀鬼神的态度上，都好像是矛盾的。墨家相信鬼神存在，可是同时反对丧葬和祭祀的缛礼，固然好像是矛盾的。儒家强调丧礼和祭礼，可是并不相信鬼神存在，同样也好像是矛盾的。墨家在谈到儒家的时候，自己也十分明快地指出过这种矛盾。公孟子是个儒家的人。“公孟子曰‘无鬼神’，又曰‘孟子必学祭祀’。子墨子曰：‘执无鬼而学祭礼，是犹无客而学客礼也，是犹无鱼而为鱼罟也。’”（《墨子·公盂》）\n儒家、墨家这些好像是矛盾的地方，都不是真正的矛盾。照儒家所说，行祭礼的原因不再是因为相信鬼神真正存在，当然相信鬼神存在无疑是祭礼的最初原因。行礼只是祭祀祖先的人出于孝敬祖先的感情，所以礼的意义是诗的，不是宗教的。这个学说后来被荀子及其学派详细地发挥了，本书第十三章将要讲到。所以根本没有什么真正的矛盾。\n同样在墨家的观点中也没有实际的矛盾。因为墨子要证明鬼神存在，本来是为了给他的兼爱学说设立宗教的制裁，并不是对于超自然的实体有任何真正的兴趣。所以他把天下大乱归咎于“疑惑鬼神之有与无之别，不明乎鬼神之能赏贤而罚暴也”，并且接着问道：“今若使天下之人偕若信鬼神之能赏贤而罚暴也，则夫天下岂乱哉？”（《墨子·明鬼下》）所以他的“天志”、“明鬼”之说都不过是诱导人们相信：实行兼爱则受赏，不实行兼爱则受罚。在人心之中有这样的一种信仰也许是有用的，因此墨子需要它。“节用”、“节葬”也是有用的，因此墨子也需要它。从墨子的极端功利主义观点看来，需要这两种东西是毫不矛盾的，因为两者都是有用的。"}]}
{"conversation": [{"input": "", "output": "国家的起源\n人们若要实行兼爱，除了宗教的制裁，还需要政治的制裁。《墨子》有《尚同》三篇，其中阐述了墨子的国家起源学说。照这个学说所说，国君的权威有两个来源：人民的意志和天帝的意志。它更进一步说，国君的主要任务是监察人民的行动，奖赏那些实行兼爱的人，惩罚那些不实行兼爱的人。为了有效地做到这一点，他的权威必须是绝对的。在这一点上，我们可能要问：为什么人们竟然自愿选择，要有这样的绝对权威来统治他们呢？\n墨子的回答是，人们接受这样的权威，并不是由于他们选中了它，而是由于他们无可选择。照他所说，在建立有组织的国家之前，人们生活在如汤玛斯·霍布士所说的“自然状态”之中。在这个时候“盖其语曰天下之人异义。是以一人则一义，二人则二义，十人则十义，其人兹众，其所谓义者亦兹众。是以人是其义，以非人之义，故交相非也”。“天下之乱，若禽兽然。夫明乎天下之所以乱者，生于无政长。是故选天下之贤可者，立以为天子。”（《墨子·尚同上》）如此说来，国君最初是由人民意志设立的，是为了把他们从无政府状态中拯救出来。\n在另一篇中，墨子又说：“古者上帝鬼神之建设国都、立正长也，非高其爵、厚其禄、富贵佚而错之也，将以为万民兴利、除害、富贫、众寡、安危、治乱也。”（《墨子·尚同中》）照这个说法，国家和国君又都是通过天帝的意志设立的了。\n不论国君是怎样获得权力的，只要他一朝权在手，就把令来行。照墨子所说，天子就要“发政于天下之百姓，言曰：闻善而不善，皆以告其上；上之所是，必皆是之；上之所非，必皆非之”（《墨子·尚同上》）。这就引导出墨子的名言：“上同而不下比。”（《墨子·尚同上》）就是说，永远同意上边的，切莫依照下边的。\n如是墨子论证出，国家必须是极权主义的，国君的权威必须是绝对的。这是他的国家起源学说的必然结论。因为国家的设立，有其明确的目的，就是结束混乱，混乱的存在则是由于“天下之人异义”。因此国家的根本职能是“一同国之义”（均见《墨子·尚同上》）。一国之内，只能有一义存在，这一义必须是国家自身确定的一义。别的义都是不能容忍的，因为如果存在别的义，人们很快就会返回到“自然状态”，除了天下大乱，一无所有。在这种政治学说里，我们也可以看出，墨子发展了侠的职业道德，那是非常强调团体内的服从和纪律的。它无疑也反映了墨子时代的混乱政治局面，使得许多人向往一个中央集权的政权，哪怕是一个专制独裁的也好。"}]}
{"conversation": [{"input": "", "output": "这样，就只能够存在一义。义，墨子认为就是“交相兼”，不义就是“交相别”。这也就是唯一的是非标准。通过诉诸这种政治制裁，结合他的宗教制裁，墨子希望，能够使天下一切人都实行他的兼爱之道。\n墨子的学说就是如此。与墨子同时的一切文献，一致告诉我们，墨子本人的言行，就是他自己学说的真正范例。"}]}
{"conversation": [{"input": "", "output": "第六章 道家第一阶段：杨朱\n《论语》记载，孔子周游列国时遇到一些他称为“隐者”（《微子》）的“避世”（《宪问》）的人。这些隐者嘲笑孔子，认为孔子救世的努力都是徒劳。有一位隐者把孔子说成“是知其不可而为之者”（《宪问》）。孔子的弟子子路，有一次回答了这些攻击，说：“不仕无义。长幼之节，不可废也。君臣之义，如之何其废之，欲洁其身，而乱大伦？君子之仕也，行其义也。道之不行，已知之矣。”（《微子》）\n\n早期道家和隐者\n隐者正是这样的“欲洁其身”的个人主义者。在某种意义上，他们还是败北主义者，他们认为这个世界太坏了，不可救药。有一位隐者说：“滔滔者天下皆是也，而谁以易之？”（《论语·微子》）这些人大都离群索居，遁迹山林，道家可能就是出于这种人。\n可是道家也不是普通的隐者，只图“避世”而“欲洁其身”，不想在理论上为自己的退隐行为辩护。道家是这样的人，他们退隐了，还要提出一个思想体系，赋予他们的行为以意义。他们中间，最早的著名代表人物看来是杨朱。\n杨朱的生卒年代未详，但是一定生活在墨子（约公元前479—约前381）与孟子（约公元前371—约前289）之间。因为墨子从未提到他，而在孟子的时代他已经具有与墨家同等的影响。孟子本人说过：“杨朱、墨翟之言盈天下。”（《孟子·滕文公下》）《列子》是道家著作，其中有一篇题为“杨朱”，照传统的说法，它代表杨朱的哲学。但是现代的学者已经深深怀疑《列子》这部书的真实性，而且《杨朱》篇中的思想，大都与其他先秦的可信的资料所记载的杨朱思想不合。《杨朱》篇的主旨是极端的纵欲主义，而在其他的先秦著作中从来没有指责杨朱是纵欲主义的。杨朱的思想真相如何，可惜已经没有完整的记载了，只好从散见于别人著作的零星材料中绎出来。"}]}
{"conversation": [{"input": "", "output": "杨朱的基本观念\n《孟子》说：“杨子取为我，拔一毛而利天下，不为也。”（《尽心上》）《吕氏春秋》（公元前3世纪）说：“陌生贵己。”（《审分览·不二》）《韩非子》（公元前3世纪）说：“今有人于此，义不入危城，不处军旅，不以天下大利易其胫一毛……轻物重生之士也。”（《显学》）《淮南子》（公元前2世纪）说：“全性保真，不以物累形：杨子之所立也。”（《汜论训》）\n在以上引文中，《吕氏春秋》说的阳生，近来学者们已经证明就是杨朱。《韩非子》说的“不以天下大利易其胫一毛”的人，也一定是杨朱或其门徒，因为在那个时代再没有别人有此主张。把这些资料合在一起，就可以得出杨朱的两个基本观念：“为我”、“轻物重生”。这些观念显然是反对墨子的，墨子是主张兼爱的。\n《韩非子》说的杨朱“不以天下大利易其胫一毛”，与《孟子》说的杨朱“拔一毛而利天下，不为也”，有些不同。可是这两种说法与杨朱的基本观念是一致的。后者与“为我”一致，前者与“轻物重生”一致。两者可以说是一个学说的两个方面。\n\n杨朱基本观念的例证\n上述杨朱思想的两个方面，都可以在道家文献中找到例证。《庄子·逍遥游》有个故事说：“尧让天下于许由。……许由曰：子治天下，天下既已治也，而我犹代子，吾将为名乎？名者，实之宾也。吾将为宾乎？鹪鹩巢于深林，不过一枝；偃鼠饮河，不过满腹。归休乎君！予无所用天下为。”许由这个隐者，把天下给他，即使白白奉送，他也不要。当然他也就“不以天下大利易其胫一毛”。这是《韩非子》所说的杨朱思想的例证。\n前面提到《列子》的《杨朱》篇，其中有个故事说：“禽子问杨朱曰：去子体之一毛，以济一世，汝为之乎？杨子曰：世固非一毛之所济。禽子曰：假济，为之乎？杨子弗应。禽子出语孟孙阳。孟孙阳曰：子不达夫子之心，吾请言之，有侵若肌肤获万金者，若为之乎？曰：为之。孟孙阳曰：有断若一节得一国，子为之乎？禽子默然有间。孟孙阳曰：一毛微于肌肤，肌肤微于一节，省矣。然则积一毛以成肌肤，积肌肤以成一节。一毛固一体万分中之一物，奈何轻之乎？”这是杨朱学说另一方面的例证。\n《列子·杨朱》还说：“古之人损一毫利天下，不与也；悉天下奉一身，不取也。人人不损一毫，人人不利天下：天下治矣。”我们不能相信这些话真是杨朱说的，但是这些话把杨朱学说的两个方面，把早期道家的政治哲学，总结得很好。"}]}
{"conversation": [{"input": "", "output": "《老子》、《庄子》中的杨朱思想\n在《老子》、《庄子》以及《吕氏春秋》中都能见到杨朱基本观念的反映。《吕氏春秋》说：“今吾生之为我有，而利我亦大矣。论其贵贱，爵为天子不足以比焉。论其轻重，富有天下不可以易之。论其安危，一曙失之，终身不复得。此三者，有道者之所慎也。”（《孟春纪·重己》）这段话说明了为什么应当轻物重生。即使失了天下，也许有朝一日能够再得，但是一旦死了，就永远不能再活。\n《老子》里有些话含有同样的思想。例如：“贵以身为天下，若可寄天下；爱以身为天下，若可托天下。”（第十三章）这就是说，在为人处世中，贵重自己身体超过贵重天下的人，可以把天下给予他；爱他自己超过爱天下的人，可以将天下委托于他。又如：“名与身：孰亲？身与货：孰多？”（第四十四章）都表现出轻物重生的思想。\n《庄子》的《养生主》里说：“为善无近名，为恶无近刑，缘督以为经：可以保身，可以全生，可以养亲，可以尽年。”这也是沿着杨朱思想的路线走，先秦道家认为，这是保身全生免受人世伤害的最好的办法。一个人的行为若是很坏，受到社会惩罚，显然不是全生的方法。但是一个人的行为若是太好，获得美名，这也不是全生的方法。《庄子》另一篇中说：“山木自寇也。膏火自煎也，桂可食，故伐之。漆可用，故割之。”（《人间世》）一个享有有才有用的美名的人，他的命运将会和桂树、漆树一样。\n所以《庄子》里有一些话赞美无用之用。《人间世》篇中讲到一棵很大的栎社树，是不材之木，无所可用，所以匠人不砍它。栎社树托梦对匠人说：“予求无所可用久矣。几死，乃今得之，为予大用。使予也而有用，且得有此大也邪？”这一篇最后说：“人皆知有用之用，而莫知无用之用也。”无用是全生的方法。善于全生的人，一定不能多为恶，但是也一定不能多为善。他一定要生活在善恶之间。他力求无用，但是到头来，无用对于他有大用。"}]}
{"conversation": [{"input": "", "output": "道家的发展\n这一章所讲的是先秦道家哲学发展的第一阶段。先秦道家哲学的发展，一共有三个主要阶段。属于杨朱的那些观念，代表第一阶段。《老子》的大部分思想代表第二阶段，《庄子》的大部分思想代表第三阶段即最后阶段。我说《老子》、《庄子》的大部分思想，是因为在《老子》里也有代表第一、第三阶段的思想，在《庄子》里也有代表第一、第二阶段的思想。这两部书，像中国古代别的书一样，都不是成于一人之手，而是不同时期不同的人写的，它们实际上是道家著作、言论的汇编。\n道家哲学的出发点是全生避害。为了全生避害，杨朱的方法是“避”。这也就是普通隐者的方法，他们逃离人世，遁迹山林，心想这样就可以避开人世的恶。可是人世间的事情多么复杂，不论你隐藏得多么好，总是有些恶仍然无法避开。所以有些时候，“避”的方法还是不中用。\n《老子》的大部分思想表示出另一种企图，就是揭示宇宙事物变化的规律。事物变，但是事物变化的规律不变。一个人如果懂得了这些规律，并且遵循这些规律以调整自己的行动，他就能够使事物转向对他有利。这是先秦道家发展的第二阶段。\n可是即使如此，也还是没有绝对的保证。不论自然界、人类社会，事物的变化中总是有些没有预料到的因素。尽管小心翼翼，仍然有受害的可能。老子这才把话说穿了：“吾所以有大患者，为吾有身，及吾无身，吾有何患！”（《老子》第十三章）这种大彻大悟之言，《庄子》有许多地方加以发挥，产生了“齐生死、一物我”的理论。它的意思也就是，从一个更高的观点看生死、看物我。从这个更高的观点看事物，就能够超越现实的世界。这也是“避”的一种形式；然而不是从社会到山林，而很像是从这个世界到另一个世界。这是先秦道家发展的第三阶段，也是最后阶段。\n《庄子》的《山木》篇有个故事，把这一切发展都表现出来了。故事说：\n庄子行于山中，见大木枝叶盛茂，伐木者止其旁而不取也。问其故，曰：“无所可用。”庄子曰：“此木以不材得终其天年。”\n夫子出于山，舍于故人之家。故人喜，命竖子杀雁而烹之。竖子请曰：“其一能鸣，其一不能鸣：请奚杀？”主人曰：“杀不能鸣者。”明日，弟子问于庄子曰：“昨日山中之木，以不材得终其天年；今主人之雁，以不材死：先生将何处？”\n庄子笑曰：“周将处乎材与不材之间。材与不材之间，似之而非也，故未免乎累。若夫乘道德而浮游则不然。无誉无訾，一龙一蛇，与时俱化，而无肯专为；一上一下，以和为量，浮游乎万物之祖；物物而不物于物，则胡可得而累邪！”"}]}
{"conversation": [{"input": "", "output": "这个故事的前部分，表现的就是杨朱所实行的全生理论，后部分则是庄子的理论。这里所说的“材”，相当于前面引用的《养生主》所说的“为善”。“不材”，相当于“为恶”。“材与不材之间”，相当于“缘督以为经”。可是一个人如果不能从一个更高的观点看事物，那么这一切方法没有哪一个能够绝对保证他不受伤害。不过，从更高的观点看事物，也就意味着取消自我。我们可以说，先秦道家都是为我的。只是后来的发展，使这种为我走向反面，取消了它自身。"}]}
{"conversation": [{"input": "", "output": "第七章 儒家的理想主义派：孟子\n《史记》记载，孟子（约公元前371—约前289）是邹（今山东省南部）人。他从孔子的孙子子思的门人学习儒家学说。当时的齐国（也在今山东省）是个大国，有几代齐王很爱好学术。他们在齐国首都西门——稷门附近，建立一个学术中心，名叫“稷下”。稷下学者“皆命曰列大夫，为开第康庄之衢，高门大屋，尊宠之。览天下诸侯宾客，言齐能致天下贤士也”（《史记·孟子荀卿列传》）。\n孟子一度是稷下的著名学者之一。他也曾游说各国诸侯，但是他们都不听信他的学说。他最后只好回来与弟子们作《孟子》七篇。这部书记载了孟子与诸侯、与弟子的谈话。《孟子》后来被推崇为《四书》之一，《四书》是近千年来儒家教育的基础。\n孟子代表儒家的理想主义的一翼，稍晚的荀子代表儒家的现实主义的一翼。这样说是什么意思，往下就可以明白。"}]}
{"conversation": [{"input": "", "output": "人性善\n我们已经知道，孔子对于“仁”讲了很多，对“义”“利”之辨也分得很清。每个人应当毫不考虑自己的利益，无条件地做他应该做的事，成为他应该成为的人。换句话说，他应当“推己及人”，这实质上就是行“仁”。但是孔子虽然讲了这些道理，他却没有解释为什么每个人应该这样做。孟子就试图回答这个问题。在回答的过程中，孟子建立了人性本善的学说。性善的学说使孟子赢得了极高的声望。\n人性是善的，还是恶的？——确切地说，就是，人性的本质是什么？——向来是中国哲学中争论最激烈的问题之一。据孟子说，他那个时候，关于人性的学说，除了他自己的学说以外，还另有三种学说。第一种是说人性既不善又不恶。第二种是说人性既可善又可恶（这意思似乎是说人性内有善恶两种成分）。第三种是说有些人的人性善，有些人的人性恶（详《孟子·告子上》）。持第一种学说者是告子，他是与孟子同时的哲学家。《孟子》中保存了他和孟子的几段很长的辩论，所以我们对于第一种学说比对于其他两种知道得多一些。\n孟子说人性善，他的意思并不是说，每个人生下来就是孔子，就是圣人。他的学说，与上述第二种学说的一个方面有某些相似之处，也就是说，认为人性内有种种善的成分。他的确承认，也还有些其他成分，本身无所谓善恶，若不适当控制，就会通向恶。这些成分，他认为就是人与其他动物共有的成分。这些成分代表着人的生命的“动物”方面，严格地说，不应当认为是“人”性部分。\n孟子提出大量论证，来支持性善说，有段论证是：“人皆有不忍人之心。……今人乍见孺子将入于井，皆有怵惕恻隐之心。……由是观之，无恻隐之心，非人也；无羞恶之心，非人也；无辞让之心，非人也；无是非之心，非人也。恻隐之心，仁之端也；羞恶之心，义之端也；辞让之心，礼之端也；是非之心，智之端也。人之有是四端也，犹其有四体也。……凡有四端于我者，知皆扩而充之矣。若火之始然，泉之始达。苟能充之，足以保四海；苟不充之，不足以事父母。”（《孟子·公孙丑上》）\n一切人的本性中都有此“四端”，若充分扩充，就变成四种“常德”，即儒家极其强调的仁、义、礼、智。这些“德”，若不受外部环境的阻碍，就会从内部自然发展（即扩充），有如种子自己长成树，蓓蕾自己长成花。这也就是孟子同告子争论的根本之点，告子认为人性本身无善无不善，因此道德是从外面人为地加上的东西，即所谓“义，外也”。"}]}
{"conversation": [{"input": "", "output": "这里就有一个问题：为什么人应当让他的“四端”，而不是让他的低级本能，自由发展？孟子的回答是，人之所以异于禽兽，就在于有此“四端”。所以应当发展“四端”，因为只有通过发展“四端”，人才真正成为“人”。孟子说：“人之所以异于禽兽者几希，庶民去之，君子存之。”（《孟子·离娄下》）他这样回答了孔子没有想到的这个问题。"}]}
{"conversation": [{"input": "", "output": "儒墨的根本分歧\n我们由此看出了儒墨的根本分歧。孟子以“距杨墨”为己任，他说：“杨氏为我，是无君也。墨氏兼爱，是无父也。无父无君，是禽兽也。……是邪说诬民，充塞仁义也。”（《孟子·滕文公下》）很明显，杨朱的学说是反对仁义的，因为仁义的本质是利他，而杨朱的原则是利己。但是墨子的兼爱，目的也是利他，在利他这方面他甚至比儒家的调子更高。那么，孟子在他的批判中，为什么把墨子和杨朱混在一起呢？\n对于这个问题，传统的回答是，由于墨家主张爱无差等，而儒家主张爱有差等。换句话说，在爱人的问题上，墨家强调同等，儒家强调差等。《墨子》里有段话说明了这个分歧，有个巫马子对墨子说：“我不能兼爱。我爱邹人于越人，爱鲁人于邹人，爱我乡人于鲁人，爱我家人于乡人，爱我亲于我家人，爱我身于吾亲。”（《墨子·耕柱》）\n巫马子是儒家的人，竟然说“爱我身于吾亲”，很可能是墨家文献的夸大其词。这显然与儒家强调的孝道不合。除了这一句以外，巫马子的说法总的看来符合儒家精神。因为照儒家看来，应当爱有差等。\n谈到这些差等，孟子说：“君子之于物也，爱之而弗仁；于民也，仁之而弗亲。亲亲而仁民，仁民而爱物。”（《孟子·尽心上》）孟子同墨者夷之辩论时，问他：“信以为人之亲其兄之子，为若亲其邻之赤子乎？”（《孟子·滕文公上》）对于兄之子的爱，自然会厚于对邻人之子的爱。在孟子看来，这是完全正常的；人应当做的就是推广这种爱使之及于更远的社会成员。“老吾老，以及人之老；幼吾幼，以及人之幼。”（《孟子·梁惠王上》）这就是孟子所说的“善推其所为”，这种推广是在爱有差等的原则基础上进行的。\n爱家人，推而至于也爱家人以外的人，这也就是行“忠恕之道”，回过来说也就是行“仁”，这都是孔子倡导的。这其间并无任何强迫，因为一切人的本性中都有恻隐之心，不忍看得别人受苦。这是“仁之端也”，发展这一端就使人自然地爱人。但是同样自然的是，爱父母总要胜过爱其他一般的人，爱是有差等的。\n儒家的观点是这样。墨家则不然，它坚持说，爱别人和爱父母应当是同等的。这会不会弄成薄父母而厚别人，且不必管它，反正是要不惜一切代价，也要消除儒家的有差等的爱。孟子抨击“墨氏兼爱，是无父也”的时候，心中所想的正是这一点。\n在爱的学说上，儒墨的上述分歧，孟子及其以后的许多人都很清楚地指出过。但是除此以外，还有一个更带根本性的分歧。这就是，儒家认为，仁是从人性内部自然地发展出来的；而墨家认为，兼爱是从外部人为地附加于人的。"}]}
{"conversation": [{"input": "", "output": "也可以说，墨子也回答了孔子没有想到的一个问题，就是，为什么人应当行仁义？不过他的回答是根据功利主义。他强调超自然的和政治的制裁以强迫和诱导人们实行兼爱，也与儒家为仁义而仁义的原则不合。若把第五章所引《墨子·兼爱》的话与本章所引《孟子》论“四端”的话加以比较，就可以很清楚地看出这两家的根本分歧。"}]}
{"conversation": [{"input": "", "output": "政治哲学\n前面我们已经看到，墨家的国家起源论，也是一种功利主义的理论。现在再看儒家的国家起源论，又与它不同。孟子说：“人之有道也，饱食暖衣，逸居而无教，则近于禽兽。圣人有忧之，使契为司徒，教以人伦：父子有亲，君臣有义，夫妇有别，长幼有序，朋友有信。”（《孟子·滕文公上》）人之所以异于禽兽，在于有人伦以及建立在人伦之上的道德原则。国家和社会起源于人伦。照墨家说，国家的存在是因为它有用；照儒家说，国家的存在是因为它应当存在。\n人只有在人伦即人与人的关系中，才得到充分的实现和发展。孟子像亚里士多德，主张“人是政治的动物”，主张只有在国家和社会中，才能够充分发展这些人伦。国家是一个道德的组织，国家的元首必须是道德的领袖。因此儒家的政治哲学认为，只有圣人可以成为真正的王。孟子把这种理想，描绘成在理想化的古代已经存在。据他说，有个时期圣人尧为天子（据说是活在公元前24世纪）。尧老了，选出一个年轻些的圣人舜，教给他怎样为君，于是在尧死后舜为天子。同样地，舜老了选出一个年轻些的圣人禹做他的继承人。天子的宝座就这样由圣人传给圣人，照孟子说，这样做是因为应当这样做。\n君若没有圣君必备的道德条件，人民在道德上就有革命的权利。在这种情况下，即使杀了君，也不算弑君之罪。这是因为，照孟子说，君若不照理想的君道应当做的做，他在道德上就不是君了，按孔子正名的学说，他只是“一夫”，如孟子所说的（《孟子·梁惠王下》）。孟子还说：“民为贵，社稷次之，君为轻。”（《孟子·尽心下》）孟子的这个思想，在中国的历史中，以至在晚近的辛亥革命和中华民国的创建中，曾经发生巨大的影响。西方民主思想在辛亥革命中也发挥了作用，这是事实，但是对于人民群众来说，本国的古老的有权革命的思想，它的影响毕竟大得多。\n如果圣人为王，他的治道就叫做王道。照孟子和后来的儒家说，有两种治道：一种是“王”道，另一种是“霸”道。它们是完全不同的种类。圣王的治道是通过道德指示和教育，霸主的治道是通过暴力的强迫；王道的作用在于德，霸道的作用在于力。在这一点上，孟子说：“以力假仁者霸。……以德行仁者王。……以力服人者，非心服也，力不赡也。以德服人者，中心悦而诚服也，如七十子之服孔子也。”（《孟子·公孙丑上》）\n后来的中国政治哲学家一贯坚持王霸的区别。用现代的政治术语来说：民主政治就是王道，因为它代表着人民的自由结合；而法西斯政治就是霸道，因为它的统治是靠恐怖和暴力。"}]}
{"conversation": [{"input": "", "output": "圣王的王道为人民的福利尽一切努力，这意味着他的国家一定要建立在殷实的经济基础上。由于中国经常占压倒之势的是土地问题，所以据孟子看来，王道最重要的经济基础在于平均分配土地，这是很自然的。他的理想的土地制度，就是以“井田”著称的制度。按照这个制度，每平方里（一里约为三分之一英里）土地分成九个方块，每块为一百亩。中央一块叫做“公田”，周围八块是八家的私田，每家一块。八家合种公田，自种私田。公田的产品交给政府，私田的产品各家自留。九个方块安排得像个“井”字，因此叫做“井田制度”。（《孟子·滕文公上》）\n孟子进一步描绘这个制度说，各家在其私田中五亩宅基的周围，要种上桑树，这样，老年人就可以穿上丝绸了。各家还要养鸡养猪，这样，老年人就有肉吃了。这若做到了，则王道治下的每个人都可以“养生送死无憾，王道之始也”（《孟子·梁惠王上》）。\n这不过仅仅是王道之“始”，因为它仅只是人民获得高度文化的经济基础。还要“谨痒序之教，申之以孝悌之义”，使人人受到一定的教育，懂得人伦的道理，只有这样，王道才算完成。\n行这种王道，并不是与人性相反的事情，而恰恰是圣王发展他自己的“恻隐之心”的直接结果。孟子说：“人皆有不忍人之心。先王有不忍人之心，斯有不忍人之政矣。”（《孟子·公孙丑上》）在孟子思想中，“不忍人之心”与“恻隐之心”是一回事。我们已经知道，照儒家所说，仁只不过是恻隐之心的发展；恻隐之心又只有通过爱的实际行动来发展；而爱的实际行动又只不过是“善推其所为”，也就是行忠恕之道。王道不是别的，只是圣王实行爱人、实行忠恕的结果。\n照孟子所说，王道并无奥妙，也不难。《孟子·梁惠王上》中记载，有一次齐宣王看见一头牛被人牵去做牺牲，他“不忍其觳觫，若无罪而就死地”，因而命令用羊替换它。于是孟子对宣王说，这就是他的“不忍人之心”的例子，只要他能够把它推广到人事上，他就是行王道。宣王说他办不到，因为他有好货、好色的毛病。孟子说，人人好货、好色，王如果由知道自己的欲望，从而也知道他的所有人民的欲望，并采取措施尽可能满足这些欲望，这样做的结果不是别的，正是王道。\n孟子对宣王所说的一切，没有别的，就只是“善推其所为”，这正是行忠恕之道。在这里我们看出，孟子如何发展了孔子的思想。孔子阐明忠恕之道时，还只限于应用到个人自我修养方面，而孟子则将其应用范围推广到治国的政治方面。在孔子那里，忠恕还只是“内圣”之道，经过孟子的扩展，忠恕又成为“外王”之道。"}]}
{"conversation": [{"input": "", "output": "即使是在“内圣”的意义上，孟子对于这个“道”的概念，也比孔子讲得更清楚。孟子说：“尽其心者，知其性也。知其性，则知天矣。”（《孟子·尽心上》）这里所说的“心”就是“不忍人之心”，就是“恻隐之心”。所以充分发展了这个“心”，也就知道了我们的性。又据孟子说，我们的性是“天之所与我者”（《孟子·告子上》），所以知道了性，也就知道了天。"}]}
{"conversation": [{"input": "", "output": "神秘主义\n照孟子和儒家中孟子这一派讲来，宇宙在实质上是道德的宇宙。人的道德原则也就是宇宙的形上学原则，人性就是这些原则的例证。孟子及其学派讲到天的时候，指的就是这个道德的宇宙。理解了这个道德的宇宙。就是孟子所说的“知天”。一个人如果能知天，他就不仅是社会的公民，而且是宇宙的公民，即孟子所说的“天民”。（《孟子·尽心上》）孟子进一步区别“人爵”与“天爵”。他说：“有天爵者，有人爵者。仁义忠信，乐善不倦，此天爵也。公卿大夫，此人爵也。”（《孟子·告子上》）换句话说，天爵都是在价值世界里才能够达到的境地，至于人爵都是人类世界里纯属世俗的概念。一个天民，正因为他是天民，所关心的只是天爵，而不是人爵。\n孟子还说：“万物皆备于我矣。反身而诚，乐莫大焉。强恕而行，求仁莫近焉。”（《孟子·尽心上》）换句话说，一个人通过充分发展他的性，就不仅知天，而且同天。一个人也只有充分发展他的不忍人之心，他才内有仁德。要达到仁，最好的方法是行忠恕。通过行忠恕，他的自我、自私，都逐步减少了。一旦减无可减，他就感觉到再也没有人与我的分别，再也没有人与天的分别。这就是说，他已经与天，即与宇宙同一，成为一个整体。由此就认识到“万物皆备于我”。从这句话我们看到了孟子哲学中的神秘主义成分。\n若要更好地了解这种神秘主义，就得看一看孟子对于“浩然之气”的讨论，在其中，孟子描述了自己精神修养的发展过程。\n《孟子·公孙丑上》告诉我们。有一位弟子问孟子有什么特长，孟子回答说：“我知言，我善养吾浩然之气。”这位弟子又问什么是浩然之气，孟子回答说：“其为气也，至大至刚，以直养而无害，则塞于天地之间。其为气也，配义与道；无是，馁也。”\n“浩然之气”是孟子独创的名词。到后来，孟子的影响日益增大，这个名词也就不罕见了，但是在先秦仅此一见。至于它到底意指什么，连孟子也承认“难言也”。可是这段讨论，先讲了两个武士和他们养气的方法。从这一点我推测出，孟子的“气”也就是“勇气”的气、“士气”的气。它和武士的勇气、士气性质相同。当然也有所不同，就是它更被形容为“浩然”，浩然是盛大流行的样子。武士所养的气是关系到人和人的东西，所以只是一种道德的价值。但是浩然之气则是关系到人和宇宙的东西，因而是一种超道德的价值。它是与宇宙同一的人的气，所以孟子说它“塞于天地之间”。"}]}
{"conversation": [{"input": "", "output": "养浩然之气的方法有两个方面。一个方面，可以叫做“知道”，道就是提高精神境界的道。另一方面，孟子叫做“集义”，就是经常做一个“天民”在宇宙中应当做的事。把这两方面结合起来，就是孟子说的“配义与道”。\n一个人能够“知道”而且长期“集义”，浩然之气就自然而然地产生。丝毫的勉强也会坏事。就像孟子说的：“无若宋人然。宋人有悯其苗之不长而揠之者。茫茫然归，谓其人曰：今日病矣，予助苗长矣。其子趋而往视之，苗则槁矣。”（《孟子·公孙丑上》）\n一个人种庄稼，一方面当然要培育它，但是另一方面千万不可“助长”。养浩然之气正像种庄稼，当然要做些事，那就是行仁义。虽然孟子在这里只说到义，没有说到仁，实际上并无不同，因为仁是内部内容，其外部表现就是义。一个人若是经常行义，浩然之气就会自然而然地从他的内心出现。\n虽然这种“浩然之气”听起来挺神秘，可是照孟子所说，它仍然是每个人都能够养成的。这是因为浩然之气不是别的，就是充分发展了的人性，而每个人的人性基本上是相同的。人性相同，正如每个人的身体形状相同。孟子举了个例子，他说，鞋匠做鞋子，虽然不了解顾客的脚实际有多大，但是他做的总是鞋子，而不是草篮子。（《孟子·告子上》）这是因为人的脚都是大同小异的。人性的情况也一样，圣人的本性与其他人的也相同。所以每个人都能够成为圣人，只要他充分发展他的本性就行了。正如孟子断言的：“人皆可以为尧舜。”（《孟子·告子下》）这是孟子的教育学说，历来的儒家都坚持这个学说。"}]}
{"conversation": [{"input": "", "output": "第八章 名家\n“名家”这个名称，译成英文时，有时译作sophists（诡辩家），有时译作logicians（逻辑家）或dialecticians（辩证家）。名家与诡辩家、逻辑家、辩证家有些相同，这是事实；但是他们并不完全相同，这更是事实。为了避免混乱，最好是按字面翻译为the School of Names。这样翻译，也可以提醒西方人注意中国哲学讨论的一个重要问题，即“名”、“实”的关系问题。"}]}
{"conversation": [{"input": "", "output": "名家和“辩者”\n从逻辑上讲，中国古代哲学的名与实的对立，很像西方的主词与客词的对立。例如说，“这是桌子”，“苏格拉底是人”，其中的“这”与“苏格拉底”都是“实”，而“桌子”与“人”都是“名”。这是十分明显的。但是，若试图更为精确地分析到底什么是名、实，它们的关系是什么，我们就很容易钻进一些非常可怪的问题，要解决这些问题就会把我们带进哲学的心脏。\n名家的人在古代以“辩者”而闻名。《庄子》的《秋水》篇，提到名家的一个领袖公孙龙，他说他自己“合同异，离坚白，然不然，可不可，困百家之知，穷众口之辩”。这些话对于整个名家都是完全适用的。名家的人提出一些怪论，乐于与人辩论，别人否定的他们偏要肯定，别人肯定的他们偏要否定，他们以此闻名。例如司马谈就在他的《论六家要旨》中说：“名家苛察缴绕，使人不得反其意。”（《史记·太史公自序》）\n公元前3世纪的儒家荀子，说邓析（公元前501年卒）、惠施“好治怪说，玩琦辞”（《荀子·非十二子》）。《吕氏春秋》也说邓析、公孙龙是“言意相离”、“言心相离”之辈（《审应览·离谓·淫辞》），以其悖论而闻名于世。《庄子》的《天下》篇列举了当时著名的悖论之后，提到惠施、桓团、公孙龙的名字。所以这些人似乎就是名家最重要的领袖人物。\n关于桓团，我们别无所知。关于邓析，我们知道他是当时著名的讼师，他的著作今已失传，题作“邓析子”的书是伪书。《吕氏春秋》说：“子产治郑，邓析务难之。与民之有狱者约，大狱一衣，小狱襦袴。民之献衣、襦袴而学讼者，不可胜数。以非为是，以是为非，是非无度，而可与不可日变。”（《吕氏春秋·审应览·离谓》）\n《吕氏春秋》还有个故事，说是洧水发了大水，淹死了郑国的一个富人，尸首被人捞去了。富人的家属要求赎尸，捞得尸首的人要钱太多，富人的家属就找邓析出主意。邓析说：“不要急，他不卖给你，卖给谁呢？”捞得尸首的人等急了，也去找邓析出主意。邓析又回答说：“不要急，他不找你买，还找谁呢？”（见《审应览·离谓》）故事没有说这件事最后的结局，我们也可想而知了。\n由此可见，邓析的本领是对于法律条文咬文嚼字，在不同案件中，随意做出不同的解释。这就是他能够“苟察缴绕，使人不得反其意”的方法。他专门这样解释和分析法律条文，而不管条文的精神实质，不管条文与事实的联系。换句话说，他只注重“名”而不注重“实”。名家的精神就是这样。"}]}
{"conversation": [{"input": "", "output": "由此可见，辩者本来是讼师，邓析显然是最早的讼师之一。不过他仅只是开始对于名进行分析的人，对于哲学本身并没有做出真正的贡献。所以真正创建名家的人是晚一些的惠施、公孙龙。\n关于这两个人，《吕氏春秋》告诉我们：“惠子为魏惠王（公元前370年至前319年在位）为法，为法已成，以示诸民人，民人皆善之。”（《审应览·淫辞》）又说：“秦赵相与约，约曰：自今以来，秦之所欲为，赵助之；赵之所欲为，秦助之。居无几何。秦兴兵攻魏，赵欲救之，秦王不说，使人让赵王曰：约曰，秦之所欲为，赵助之；赵之所欲为，秦助之。今秦欲攻魏，而赵因欲救之，此非约也。赵王以告平原君。平原君以告公孙龙。公孙龙曰：亦可以发使而让秦王曰，赵欲救之，今秦王独不助赵，此非约也。”（《审应览·淫辞》）\n《韩非子》又告诉我们：“坚白、无厚之辞章，而宪令之法息。”（《问辩》）下面我们将看到，“坚白”是公孙龙的学说，“无厚”是惠施的学说。\n从这些故事我们可以看出，惠施、公孙龙在某种程度上，都与当时的法律活动有关。公孙龙对于秦赵之约的解释，确实是完全按照邓析的精神。《韩非子》认为，这两个人有关法律的“言”，效果很坏，像邓析的一样坏。韩非本人是法家，竟然反对源出讼师的名家的“词”，以为它破坏法律，这也许令人奇怪。但是在第十四章中我们就会明白，韩非及其他法家其实都是政治家，并不是法学家。\n惠施、公孙龙代表名家中的两种趋向：一种是强调实的相对性，另一种是强调名的绝对性。这种区别，在着手从名实关系中分析名的时候，就变得明显了。我们来看一句简单的话：“这是桌子。”其中的“这”指具体的实物，它是可变的，有生有灭的。可是“桌子”在这句话里指一个抽象范畴，即名称，它是不变的，永远是它那个样子。“名”是绝对的，“实”是相对的。例如“美”是绝对美的名，而“美的事物”只能是相对美。惠施强调实际事物是可变的、相对的这个事实，公孙龙则强调名是不变的、绝对的这个事实。"}]}
{"conversation": [{"input": "", "output": "惠施的相对论\n惠施（鼎盛期公元前350年至前260年）是宋国（在今河南省）人。我们知道，他曾任魏惠王的相，以其学问大而闻名。他的著作不幸失传了，《庄子·天下》保存有惠施的“十事”，我们所知道的惠施的思想，仅只是从此“十事”推演出来的。\n第一事是：“至大无外，谓之大一；至小无内，谓之小一。”这两句话都是现在所谓的“分析命题”。它们对于实，都无所肯定，因为它们对于实际世界中什么东西最大，什么东西最小，都无所肯定。它们只涉及抽象概念，就是名：“至大”、“至小”。为了充分理解这两个命题，有必要拿它们与《庄子·秋水》的一个故事做比较。从这种比较中明显看出，惠施与庄子在某一方面有许多共同的东西。\n这个故事说，秋水时至，百川灌河，河水很大，河伯（即河神）欣然自喜，顺流而东行，至于北海。他在那里遇见了北海若（即海神），才第一次认识到，他的河虽然大，可是比起海来，实在太小了。他以极其赞叹羡慕的心情同北海若谈话，可是北海若对他说，他北海若本身在天地之间，真不过是太仓中的一粒秭米。所以只能说他是“小”，不能说他是“大”。说到这里，河伯问北海若说：“然则吾大天地而小毫末，可乎？”北海若说：“否。……计人之所知，不若其所不知；其生之时，不若未生之时。以其至小，求穷其至大之域，是故迷乱而不能自得也。由此观之，又何以知毫末之足以定至细之倪，又何以知天地之足以穷至大之域？”他接着下定义，说最小“无形”，最大“不可围”。至大、至小的这种定义与惠施所下的很相似。\n说天地是最大的东西，说毫末是最小的东西，就是对于“实”有所肯定。它对于“名”无所分析。这两句都是现在所谓的“综合命题”，都可以是假命题。它们都在经验中有其基础；因此它们的真理只能是或然的，不能是必然的。在经验中，大东西、小东西都相对的大、相对的小。再引《庄子》的话说：“因而所大而大之，则万物莫不大；因其所小而小之，则万物莫不小。”（《庄子·秋水》）\n我们不可能通过实际经验来决定什么是最大的、什么是最小的实际事物。但是我们能够独立于经验，即离开经验，说：它外面再没有东西了，就是最大的（“至大无外”）；它内面再没有东西了，就是最小的（“至小无内”）。“至大”与“至小”，像这样下定义，就都是绝对的、不变的概念，像这样再分析“大一”、“小一”这些“名”，惠施就得到了什么是绝对的、不变的概念。从这个概念的观点看，他看出实际的具体事物的性质、差别都是相对的、可变的。"}]}
{"conversation": [{"input": "", "output": "一旦理解了惠施的这种立场，我们就可以看出，《庄子》中所说的惠施“十事”，虽然向来认为是悖论，其实一点也不是悖论。除开第一事以外，它们都是以例表明事物的相对性，所说的可以叫做相对论。我们且来一事一事地研究。\n“无厚不可积也，其大千里。”这是说，大、小之为大、小，只是相对的。没有厚度的东西，不可能成为厚的东西。在这个意义上，它可以叫做“小”。可是，几何学中理想的“面”，虽然无厚，却同时可以很长很宽。在这个意义上，它可以叫做“大”。\n“天与地卑，山与泽平。”这也是说，高低之为高低，只是相对的。“日方中方睨，物方生方死。”这是说，实际世界中一世事物都是可变的，都是在变的。\n“大同而与小同异；此之谓小同异。万物毕同毕异；此之谓大同异。”我们说，所有人都是动物。这时候我们就认识到：人都是人，所以所有人都相同；他们都是动物，所以所有人也都相同。但是，他们作为人的相同，大于他们作为动物的相同。因为是人意味着是动物，而是动物不一定意味着是人，还有其他各种动物，它们都与人相异。所以惠施所谓的“小同异”，正是这种同和异。但是，我们若以“万有”为一个普遍的类，就由此认识到万物都相同，因为它们都是“万有”。但是，我们若把每物当做一个个体，我们又由此认识到每个个体都有其自己的个性，因而与他物相异。这种同和异，正是惠施所谓的“大同异”。这样，由于我们既可以说万物彼此相同，又可以说万物彼此相异，就表明它们的同和异都是相对的。名家的这个辩论在中国古代很著名，被称为“合同异之辩”。\n“南方无穷而有穷。”“南方无穷”是当时的人常说的话。在当时，南方几乎无人了解，很像两百年前美国的西部。当时的中国人觉得，南方不像东方以海为限，也不像北方、西方以荒漠流沙为限。惠施这句话，很可能仅只是表现他过人的地理知识，就是说，南方最终也是以海为限。但是更可能是意味着，有穷与无穷也都是相对的。\n“今日话越而昔来。”这句是说，“今”与“昔”是相对的名词。今日的昨日，是昨日的今日；今日的今日，是明日的昨日。今昔的相对性就在这里。\n“连环可解也。”连环是不可解的，但是当它毁坏的时候，自然就解了。从另一个观点看，毁坏也可以是建设。例如做一张木桌，从木料的观点看是毁坏，从桌子的观点看是建设。由于毁坏与建设是相对的，所以用不着人毁坏连环，而“连环可解也”。"}]}
{"conversation": [{"input": "", "output": "“我知天下之中央，燕之北、越之南是也。”当时的各国，燕在最北，越在最南。当时的中国人以为中国就是天下，即世界。所以常识的说法应当是，天下之中央在燕之南、越之北。惠施的这种相反的说法，公元3世纪的司马彪注释得很好，他说：“天下无方，故所在为中；循环无端，故所在为始也。”\n“汜爱万物，天地一体也。”以上各命题，都是说万物是相对的，不断变化的。万物之间没有绝对的不同，绝对的界线。每个事物总是正在变成别的事物。所以得出逻辑的结论：万物一体，因而应当泛爱万物，不加区别。《庄子》中也说：“自其异者视之，肝胆楚越也；自其同者视之，万物皆一也。”（《德充符》）"}]}
{"conversation": [{"input": "", "output": "公孙龙的共相论\n名家另一个主要领袖是公孙龙（鼎盛期公元前284年至前259年），当日以诡辩而广泛闻名。据说，他有一次骑马过关，关吏说：“马不准过。”公孙龙回答说：“我骑的是白马，白马非马。”说着就连马一起过去了。\n公孙龙不像惠施那样强调“实”是相对的、变化的，而强调“名”是绝对的、不变的。他由此得到与柏拉图的理念或共相相同的概念，柏拉图的理念或共相在西方哲学是极著名的。\n他的著作《公孙龙子》，有一篇《白马论》。其主要命题是“白马非马”。公孙龙通过三点论证，力求证明这个命题。第一点是：“马者，所以命形也；白者，所以命色也。命色者非命形也。故曰：白马非马。”若用西方逻辑学术语，我们可以说，这一点是强调，“马”、“白”、“白马”内涵的不同。“马”的内涵是一种动物，“白”的内涵是一种颜色，“白马”的内涵是一种动物加一种颜色。三者内涵各不相同，所以“白马非马”。\n第二点是：“求马，黄黑马皆可致。求白马，黄黑马不可致。……故黄黑马一也，而可以应有马，而不可以应有白马，是白马之非马审矣。”“马者，无去取于色，故黄黑皆所以应。白马者有去取于色，黄黑马皆所以色去，故唯白马独可以应耳。无去者，非有去也。故曰：白马非马。”若用西方逻辑学术语，我们可以说，这一点是强调，“马”、“白马”外延的不同。“马”的外延包括一切马，不管其颜色的区别。“白马”的外延只包括白马，有相应的颜色区别。由于“马”与“白马”外延不同，所以“白马非马”。\n第三点是：“马固有色，故有白马。使马无色，有马如己耳。安取白马？故白者，非马也。白马者，马与白也，白与马也。故曰：白马非马也。”这一点似乎是强调，“马”这个共相与“白马”这个共相的不同。马的共相，是一切马的本质属性。它不包含颜色，仅只是“马作为马”。这样的“马”的共性与“白马”的共性不同。也就是说，马作为马与白马作为白马不同。所以“白马非马”。\n除了马作为马，又还有白作为白，即白的共相。《白马论》中说：“白者不定所白，忘之而可也。白马者言白，定所白也，定所白者，非白也。”定所白，就是具体的白色，见于各种实际的白色物体。见于各种实际白色物体的白色，是这些物体所定的。但是“白”的共相，则不是任何实际的白色物体所定。它是未定的白的共性。"}]}
{"conversation": [{"input": "", "output": "《公孙龙子》另有一篇《坚白论》。其主要命题是“离坚白”。公孙龙的证明有两个部分。第一部分是，假设有坚而白的石，他设问说：“坚、白、石：三，可乎？曰：不可。曰：二，可乎？曰：可。曰：何哉？曰：无坚得白，其举也二；无白得坚，其举也二。”“视不得其所坚而得其所白者，无坚也。拊不得其所白而得其所坚，得其坚也，无白也。”这段对话是从知识论方面证明坚、白是彼此分离的。有一坚白石，用眼看，则只“得其所白”，只得一白石；用手摸，则只“得其所坚”，只得一坚石。感觉白时不能感觉坚，感觉坚时不能感觉白。所以，从知识论方面说，只有“白石”或“坚石”，没有“坚白石”。这就是“无坚得白，其举也二；无白得坚，其举也二”的意思。\n公孙龙的第二部分辩论是形上学的辩论。其基本思想是，坚、白二者作为共相，是不定所坚的“坚”，不定所白的“白”。坚、白作为共相表现在一切坚物、一切白物之中。当然，即使实际世界中完全没有坚物、白物，而坚还是坚，白还是白。这样的坚、白，作为共性，完全独立于坚白石以及一切坚白物的存在。坚、白是独立的共相，这是有事实表明的，这个事实是实际世界中有些物坚而不白，另有些物白而不坚。所以坚、白显然是彼此分离的。\n公孙龙以这些知识论的、形上学的辩论，确立了他的命题：坚、白分离。在中国古代这是个著名命题，以“离坚白之辩”闻名于世。\n《公孙龙子》还有一篇《指物论》。公孙龙以“物”表示具体的个别的物，以“指”表示抽象的共相。“指”字的意义，有名词的意义，就是“手指头”；有动词的意义，就是“指明”。公孙龙为什么以“指”表示共相，正是兼用这两种意义。一个普通名词，用名家术语说就是“名”，以某类具体事物为外延，以此类事物共有的属性为内涵。一个抽象名词则不然，只表示属性或共相。由于汉语不是屈折语，所以一个普通名词和一个抽象名词在形式上没有区别。这样一来。在汉语里，西方人叫做普通名词的，也可以表示共相。还有，汉语也没有冠词。所以一个“马”字，既表示一般的马，又表示个别的马；既表示某匹马，又表示这匹马。但是仔细看来，“马”字基本上是指一般概念，即共相，而某匹马、这匹马则不过是这个一般概念的个别化应用。由此可以说，在汉语里，一个共相就是一个名所“指”的东西。公孙龙把共相叫做“指”，就是这个缘故。"}]}
{"conversation": [{"input": "", "output": "公孙龙以“指”表示共相，另有一个缘故，就是“指”字与“旨”字相通，“旨”字有相当于“观念”、“概念”的意思。由于这个缘故，公孙龙讲到“指”的时候，它的意义实际上是“观念”或“概念”。不过从以上他的辩论看来，他所说的“观念”不是巴克莱、休谟哲学所说的主观的观念，而是柏拉图哲学中所说的客观的观念。它是共相。\n《庄子》的《天下》还载有“天下之辩者”的辩论二十一事，而没有确指各系何人。但是很明显，一些是根据惠施的思想，另一些是根据公孙龙的思想，都可以相应地加以解释。习惯上说它们都是悖论，只要我们理解了惠施、公孙龙的基本思想，它们也就不成其为悖论了。"}]}
{"conversation": [{"input": "", "output": "惠施学说、公孙龙学说的意义\n名家的哲学家通过分析名，分析名与实的关系或区别，发现了中国哲学中称为“超乎形象”的世界。在中国哲学中，有“在形象之内”与“在形象之外”的区别。在形象之内者，是“实”。譬如大小方圆，长短黑白，都是一种形象。凡可为某种经验的对象，或某种经验的可能的对象者，都是有形象的，也可以说是，都是在形象之内的，都存在于实际世界之内。也可以反过来说，凡是有形象的，在形象之内的，存在于实际世界之内的，都是某种经验的对象，或其可能的对象。\n在惠施宣讲他的“十事”中第一事和第十事的时候，他是在讲超乎形象的世界。他说：“至大无外，谓之大一。”这是照至大本来的样子来说它是个什么样子。“汜爱万物，天地一体也。”这是说至大是什么构成的。这句话含有“一切即一，一即一切”的意思。“一切”即“一”，所以“一切”无外。“一切”本身就是至大的“一”，而由于“一切”无外，所以“一切”不能够是经验的对象。这是因为，经验的对象总是站在经验者的对面。如果说，“一切”能够是经验的对象，那就一定也要说，还有个经验者站在“一切”的对面。换句话说，一定要说“一切”无外而同时有外，这是个明显的矛盾。\n公孙龙也发现了超乎形象的世界，因为他所讨论的共相同样不能够是经验的对象。人能够看见某个白物，而不能够看见白的共相。一切有名可指的共相都在超乎形象的世界里，但是并不是在超乎形象的世界里的一切共相都有名可指。在超乎形象的世界里，坚的共性是坚的共性，白的共性是白的共性，这也就是公孙龙所说的“独而正”。（《公孙龙子·坚白论》）\n惠施说“汜爱万物”，公孙龙也“欲推是辩以正名实，而化天下焉”（《公孙龙子·迹府》）。可见这二人显然认为他们的哲学含有“内圣外王之道”。但是充分运用名家对于超乎形象的世界的发现，这件事情却留给了道家。道家是名家的反对者，又是名家真正的继承者。惠施是庄子的真正好朋友，这个事实就是这一点的例证。\n\n第九章 道家第二阶段：老子\n传统的说法是，老子是楚国（今河南省南部）人，与孔子同时代而比孔子年长，孔子曾问礼于老子，很称赞老子。以“老子”为名的书，后来也叫做《道德经》，因而也被当做中国历史上第一部哲学著作。现代的学术研究，使我们改变了这个看法，认为《老子》的年代晚于孔子很久。"}]}
{"conversation": [{"input": "", "output": "老子其人和《老子》其书\n在这方面有两个问题：一个是老子其人的年代问题，另一个是《老子》其书的年代问题。两者并没有必然联系，因为完全有可能是，的确有个名叫“老聃”的人年长于孔子，但《老子》这部书却成书在后。这也就是我所持的看法，这个看法就没有必要否定传统的说法，因为传统的说法并没有说老子这个人确实写过《老子》这部书。所以我愿意接受传统的对老子其人的说法，同时把《老子》一书放在较晚的年代。事实上，我现在相信这部书比我写《中国哲学史》时假定的年代还要晚些。我现在相信，这部书写在（或编在）惠施、公孙龙之后，而不是在他们之前。在《中国哲学史》里我是假定它在惠施、公孙龙之前。这个改变，是因为《老子》里有许多关于“无名”的讨论，而要讨论“无名”，就得先要讨论过“名”，所以它出现于惠施、公孙龙这些名家之后。\n这种立场，并不需要我坚持说老子其人与《老子》其书绝对没有联系，因为这部书里的确有一些老子的原话。我所要坚持的，只是说，整个地看来，这部书的思想体系不可能是孔子以前或同时的产物。可是为了避免学究气，往下我宁愿用“老子如何如何说”，而不用“《老子》一书如何如何说”，正如今天我们还是说“日出”、“日落”，虽然我们完全知道日既不出又不落。"}]}
{"conversation": [{"input": "", "output": "道，无名\n在前一章里，我们已经知道，名家的哲学家通过对于名的研究，在发现“超乎形象”的世界方面，获得成功。可是绝大多数人的思想，都限于“形象之内”，即限于实际世界。他们见到了实际，要都限于“形象之内”，即限于实际世界。他们见到了实际，要表达它也并不困难；他们虽然使用名来指实，可是并不自觉它们是名。所以到了名家的哲学家开始思索名的本身，这种思想就标志着前进一大步。思索名，就是思索思想。它是对于思想的思想，所以是更高层次的思想。\n“形象之内”的一切事物，都有名；或者至少是有可能有名。它们都是“有名”。但是老子讲到与“有名”相对的“无名”。并不是“超乎形象”的一切事物，都是“无名”。例如，共相是超乎形象的，但是并非“无名”。不过另一方面，无名者都一定超乎形象。道家的“道”就是这种“无名”的概念。\n《老子》第一章说：“道可道，非常道；名可名，非常名。无名天地之始，有名万物之母。”第三十二章说：“道常无名，朴。……始制有名。”第四十一章说：“道隐无名。”在道家体系里，有“有”与“无”、“有名”与“无名”的区别。这两个区别实际上只是一个，因为“有”、“无”就是“有名”、“无名”的省略。天地、万物都是有名。因为天有天之名，地有地之名，每一类事物有此类之名。有了天、地和万物，接着就有天、地和万物之名。这就是老子说的“始制有名”。但是道是无名，同时一切有名都是由无名而来。所以老子说：“无名天地之始，有名万物之母。”\n因为道无名，所以不可言说。但是我们还是希望对于道有所言说，只好勉强给它某种代号。所以是我们称它为道，其实道根本不是名。也就是说，我们称道为道，不同于称桌子为桌子。我们称桌子为桌子，意思是说，它有某些属性，由于有这些属性，它就能够名为桌子。但是我们称道为道，意思并不是说，它有任何这样的有名的属性。它纯粹是一个代号，用中国哲学常用的话说，道是无名之名。《老子》第二十一章说：“自古及今，其名不去，以阅众甫。”任何事物和每个事物都是由道而生。永远有万物，所以道永远不去，道的名也永远不去。它是万始之始，所以它见过万物之始（“以〔已〕阅众甫〔万物之始〕”）。永远不去的名是常名，这样的名其实根本不是名。所以说：“名可名，非常名。”"}]}
{"conversation": [{"input": "", "output": "“无名天地之始。”这个命题只是一个形式的命题，不是一个积极的命题。就是说，它对于实际没有任何肯定。道家的人这样想：既然有万物，必有万物之所从生者。这个“者”，他们起个代号叫做“道”，“道”其实不是名。“道”的概念，也是一个形式的概念，不是一个积极的概念。就是说，这个概念，对于万物之所从生者是什么，什么也没有说。能够说的只有一点，就是，既然“道”是万物之所从生者，它必然不是万物中之一物。因为它若是万物中之一物，它就不能同时是万物之所从生者。每类物都有一名，但是“道”本身不是一物，所以它是“无名，朴”。\n一物生，是一有；万物生，是万有。万有生，涵蕴着首先是“有”。“首先”二字在这里不是指时间上的“先”，而是指逻辑上的“先”。举例来说，我们说“先有某种动物，然后才有人”，这个“先”是时间上的先。但是我们说“是人，一定先要是动物”，这个“先”是逻辑上的先。对于“物种起源”的论断，是对实际的肯定，需要查理·达尔文多年观察、研究，才能够做出。但是上面我们说的第二句话对实际无所肯定。它只是说，人的存在逻辑上涵蕴动物的存在。用同样的道理可以得出：万物的存在涵蕴“有”的存在。老子说“天下万物生于‘有’，‘有’生于‘无’”（第四十章），就是这个意思。\n老子这句话，不是说，曾经有个时候只有“无”，后来有个时候“有”生于“无”。它只是说，我们若分析物的存在，就会看出，在能够是任何物之前，必须先是“有”。“道”是“无名”，是“无”，是万物之所从生者。所以在是“有”之前必须是“无”，由“无”生“有”。这里所说的属于本体论，不属于宇宙发生论。它与时间，与实际，没有关系。因为在时间中，在实际中，没有“有”，只有万有。\n虽然有万有，但是只有一个“有”。《老子》第四十二章说：“道生一，一生二，二生三，三生万物。”这里所说的“一”是指“有”。说“道生一”等于说“有”生于“无”。至于“二”、“三”，有许多解释。但是，说“一生二，二生三，三生万物”，也可能只是等于说万物生于“有”。“有”是“一”，二和三是“多”的开始。"}]}
{"conversation": [{"input": "", "output": "自然的不变规律\n《庄子》的《天下》篇说，老子的主要观念是“太一”、“有”、“无”、“常”。“太一”就是“道”。道生一，所以道本身是“太一”，“常”就是不变。虽然万物都永远可变，在变，可是万物变化所遵循的规律本身不变。所以《老子》里的“常”字表示永远不变的东西，或是可以认为是定规的东西。老子说：“取天下常以无事。”（第四十八章）又说：“天道无亲，常与善人。”（第七十九章）\n万物变化所遵循的规律中最根本的是“物极必反”。这不是老子的原话，而是中国的成语，它的思想无疑是来自老子。老子的原话是“反者道之动”（第四十章），和“逝曰远，远曰反”（第二十五章）。意思是说，任何事物的某些性质如果向极端发展，这些性质一定转变成它们的反面。\n这构成一条自然规律。所以“祸兮福之所倚，福兮祸之所伏”（第五十八章）；“少则得，多则惑”（第二十二章）；“飘风不终朝，骤雨不终日”（第二十三章）；“天下之至柔，驰骋天下之至坚”（第四十三章）；“物或损之而益，或益之而损”（第四十二章）。所有这些矛盾的说法，只要理解了自然的基本规律，就再也不是矛盾的了。但是在那些不懂这条规律的一般人看来，它们确实是矛盾的，非常可笑的，所以老子说：“下士闻道，大笑之，不笑不足以为道。”（第四十一章）\n或可问：假定有一物，到了极端，走向反面，“极端”一词是什么意思？任何事物的发展，是不是有一个绝对的界限，超过了它就是到了极端？在《老子》中没有问这样的问题，因而也没有做出回答。但是如果真要问这样的问题，我想老子会回答说，划不出这样的绝对界限，可以适合一切事物，一切情况。就人类活动而论，一个人前进的极限是相对于他的主观感觉和客观环境而存在的。以艾萨克·牛顿为例，他感觉到，他对于宇宙的知识与整个宇宙相比，简直是一个在海边玩耍的小孩所有的对于海的知识。牛顿有这样的感觉，所以尽管他在物理学中已经取得伟大的成就，他的学问距离前进的极限仍然很远。可是，如果有一个学生，刚刚学完物理教科书，就感觉到凡是科学要知道的他都已经知道了，他的学问就一定不会有所前进，而且一定要反而反退。老子告诉我们：“富贵而骄，自遗其咎。”（第九章）骄，是人前进到了极端界限的标志。骄，是人应该避免的第一件事。\n一定的活动也相对于客观环境而有其极限。一个人吃得太多，他就要害病。吃得太多，本来对身体有益的东西也变成有害的东西。一个人应当只吃适量的食物。这个适量，要按此人的年龄、健康以及所吃的食物的质量来定。"}]}
{"conversation": [{"input": "", "output": "这都是事物变化所遵循的规律。老子把它们叫做“常”。他说：“知常曰明。”（第十六章）又说：“知常，容。容乃公。公乃王。王乃天。天乃道。道乃久，没身不殆。”（第十六章）"}]}
{"conversation": [{"input": "", "output": "处世的方法\n老子警告我们：“不知常，妄作，凶。”（第十六章）我们应该知道自然规律，根据它们来指导个人行动。老子把这叫做“袭明”。人“袭明”的通则是，想要得些东西，就要从其反面开始；想要保持什么东西，就要在其中容纳一些与它相反的东西。谁若想变强，就必须从感到他弱开始；谁若想保持资本主义，就必须在其中容纳一些社会主义成分。\n所以老子告诉我们：“圣人后其身而身先，外其身而身存。非以其无私邪？故能成其私。”（第七章）还告诉我们：“不自见，故明。不自是，故彰。不自伐，故有功。不自矜，故长。夫唯不争，故天下莫能与之争。”（第二十二章）这些话说明了通则的第一点。\n老子还说：“大成若缺，其用必弊。大盈若冲，其用不穷。大直若屈。大巧若拙。大辩若讷。”（第四十五章）又说：“曲则全。枉则直。洼则盈。敝则新。少则得。多则惑。”（第二十二章）这说明了通则的第二点。\n用这样的方法，一个谨慎的人就能够在世上安居，并能够达到他的目的。道家的中心问题本来是全生避害，躲开人世的危险。老子对于这个问题的回答和解决，就是如此。谨慎地活着的人，必须柔弱、谦虚、知足。柔弱是保存力量因而成为刚强的方法。谦虚与骄傲正好相反，所以，如果说骄傲是前进到了极限的标志，谦虚则相反，是极限远远没有达到的标志。知足使人不会过分，因而也不会走向极端。老子说：“知足不辱，知止不殆。”（第四十四章）又说：“是以圣人去甚，去奢，去泰。”（第二十九章）\n所有这些学说，都可以从“反者道之动”这个总学说演绎出来。著名的道家学说“无为”，也可以从这个总学说演绎出来。“无为”的意义，实际上并不是完全无所作为，它只是要为得少一些，不要违反自然地任意地为。\n为，也像别的许多事物一样。一个人若是为得太多，就变得有害无益。况且为的目的，是把某件事情做好。如果为得过多，这件事情就做得过火了，其结果比完全没有做可能还要坏。中国有个有名的“画蛇添足”的故事，说的是两人比赛画蛇，谁先画成就赢了。一个人已经画成了，一看另一个人还远远落后，就决定把他画的蛇加以润饰，添上了几只脚。于是另一个人说：“你已经输了，因为蛇没有脚。”这个故事说明，做过了头就适得其反。《老子》里说：“取天下常以无事；及其有事，不足以取天下。”（第四十八章）这里的“无事”，就是“无为”，它的意思实际上是不要为得过度。"}]}
{"conversation": [{"input": "", "output": "人为、任意，都与自然、自发相反。老子认为，道生万物。在这个生的过程中，每个个别事物都从普遍的道获得一些东西，这就是“德”。“德”意指power（力）或virtue（德）。“德”可以是道德的，也可以是非道德的，一物自然地是什么，就是它的德。老子说：“万物莫不尊道而贵德。”（第五十一章）这是因为，道是万物之所从生者，德是万物之所以是万物者。\n按照“无为”的学说，一个人应该把他的作为严格限制在必要的、自然的范围以内。“必要的”是指对于达到一定的目的是必要的，决不可以过度。“自然的”是指顺乎个人的德而行，不做人为的努力。这样做的时候，应当以“朴”作为生活的指导原则。“朴”（simplicity）是老子和道家的一个重要观念。“道”就是“璞”（“Uncarved Block”，未凿的石料），“璞”本身就是“朴”。没有比无名的“道”更“朴”的东西。其次最“朴”的是“德”，顺“德”而行的人应当过着尽可能“朴”的生活。\n顺德而行的生活，超越了善恶的区别。老子告诉我们：“天下皆知美之为美，斯恶已；皆知善之为善，斯不善已。”（第二章）所以老子鄙弃儒家的仁、义，以为这些德性都是“道”、“德”的堕落。因此他说：“失道而后德，失德而后仁，失仁而后义，失义而后礼。夫礼者，忠信之薄，而乱之首。”（第三十八章）由此可见道家与儒家的直接冲突。\n人们丧失了原有的“德”，是因为他们欲望太多、知识太多。人们要满足欲望，是为了寻求快乐。但是他们力求满足的欲望太多，就得到相反的结果。老子说：“五色令人目盲。五音令人耳聋。五味令人口爽。驰骋畋猎，令人心发狂。难得之货，令人行妨。”（第十二章）所以，“祸莫大于不知足，咎莫大于欲得”（第四十六章）。为什么老子强调寡欲，道理就在此。\n老子又同样强调弃智。知识本身也是欲望的对象。它也使人能够对于欲望的对象知道得多些，以此作为手段去取得这些对象。它既是欲望的主人，又是欲望的奴仆。随着知识的增加，人们就不再安于知足、知止的地位了。所以《老子》中说：“慧智出，有大伪。”（第十八章）"}]}
{"conversation": [{"input": "", "output": "政治学说\n由以上学说老子演绎出他的政治学说。道家同意儒家的说法：理想的国家是有圣人为元首的国家。只有圣人能够治国，应该治国。可是两家也有不同，照儒家说，圣人一旦为王，他应当为人民做许多事情；而照道家说，圣王的职责是不做事，应当完全无为。道家的理由是，天下大乱，不是因为有许多事情还没有做，而是因为已经做的事情太多了。《老子》中说：“天下多忌讳，而民弥贫。民多利器，国家滋昏。人多伎巧，奇物滋起。法令滋彰，盗贼多有。”（第五十七章）\n于是圣王的第一个行动就是废除这一切。老子说：“绝圣弃智，民利百倍。绝仁弃义，民复孝慈。绝巧弃利，盗贼无有。”（第十九章）又说：“不尚贤，使民不争。不贵难得之货，使民不为盗。不见可欲，使民心不乱。是以圣人之治，虚其心，实其腹，弱其志，强其骨，常使民无知无欲。”（第三章）\n圣王首先要消除乱天下的一切根源。然后，他就无为而治。无为，而无不为。《老子》中说：“我无为而民白化。我好静而民自正。我无事而民自富。我无欲而民自朴。”（第五十七章）\n“无为，而无不为。”这是道家的又一个貌似矛盾的说法。《老子》中说：“道常无为而无不为。”（第三十七章）道是万物之所以生者。道本身不是一物，所以它不能像万物那样“为”。可是万物都生出来了。所以道无为而无不为。道，让每物做它自己能做的事。照道家说，国君自己应该效法道。他也应该无为，应该让人民自己做他们能做的事。这里有“无为”的另一种含义，后来经过一定的修改，成为法家的重要学说之一。\n孩子只有有限的知识和欲望，他们距离原有的“德”还不远。他们的淳朴和天真，是每个人都应当尽可能保持的特性。老子说：“常德不离，复归于婴儿。”（第二十八章）又说：“含德之厚，比于赤子。”（第五十五章）由于孩子的生活接近于理想的生活，所以圣王喜欢他的人民都像小孩子。老子说：“圣人皆孩之。”（第四十九章）他“非以明民，将以愚之”（第六十五章）。\n“愚”在这里的意思是淳朴和天真。圣人不只希望他的人民愚，而且希望他自己也愚。老子说：“我愚人之心也哉！”（第二十章）道家说的“愚”不是一个缺点，而是一个大优点。"}]}
{"conversation": [{"input": "", "output": "但是，圣人的“愚”，果真同孩子的“愚”、普通人的“愚”完全一样吗？圣人的愚是一个自觉的修养过程的结果。它比知识更高；比知识更多，而不是更少。中国有一句成语：大智若愚。圣人的“愚”是大智，不是孩子和普通人的“愚”。后一类的“愚”是自然的产物，而圣人的“愚”则是精神的创造。二者有极大的不同，但是道家似乎在有些地方混淆了二者。在讨论庄子哲学时，这一点就看得更清楚。"}]}
{"conversation": [{"input": "", "output": "第十章 道家第三阶段：庄子\n庄子（约公元前369—约前286），姓庄，名周，可算是先秦最大的道家。他的生平，我们知之甚少。只知道他是很小的蒙国（位于今山东省、河南省交界处）人，在那里过着隐士生活，可是他的思想和著作当时就很出名。《史记》上说：“楚威王闻庄周贤，使使厚币迎之，许以为相。庄周笑谓楚使者曰：……子亟去！无污我。……我宁游戏污渎之中自快，无为有国者所羁，终生不仕，以快吾志焉。”（《老子韩非列传》）\n\n庄子其人和《庄子》其书\n庄子与孟子同时，是惠施的朋友，但是今天流传的《庄子》，大概是公元3世纪郭象重编的。郭象是《庄子》的大注释家。所以我们不能肯定《庄子》的哪几篇是庄子本人写的。事实上，《庄子》是一部道家著作的汇编，有些代表道家的第一阶段，有些代表第二阶段，有些代表第三阶段。只有第三阶段高峰的思想，才真正是庄子自己的哲学，就连它们也不会全都是庄子自己写的。因为，虽然庄子的名字可以当做先秦道家最后阶段的代表，但是他的思想体系，则可能是经过他的门人之手，才最后完成。例如，《庄子》有几篇说到公孙龙，公孙龙肯定晚于庄子。"}]}
{"conversation": [{"input": "", "output": "获得相对幸福的方法\n《庄子》第一篇题为“逍遥游”，这篇文章纯粹是一些解人颐的故事。这些故事所含的思想是，获得幸福有不同等级。自由发展我们的自然本性，可以使我们得到一种相对幸福；绝对幸福是通过对事物的自然本性有更高一层的理解而得到的。\n这些必要条件的第一条是自由发展我们的自然本性，为了实现这一条，必须充分自由发挥我们自然的能力。这种能力就是我们的“德”，“德”是直接从“道”来的。庄子对于道、德的看法同老子的一样。例如他说：“泰初有无。无有无名，一之所起。有一而未形。物得以生谓之德。”（《庄子·天地》）所以我们的“德”，就是使我们成为我们者。我们的这个“德”，即自然能力，充分而自由地发挥了，也就是我们的自然本性充分而自由地发展了，这个时候我们就是幸福的。\n联系着这种自由发展的观念，庄子做出了何为天、何为人的对比。他说：“天在内，人在外。……牛马四足，是谓天。落马首，穿牛鼻，是谓人。”（《庄子·秋水》）他认为，顺乎天是一切幸福和善的根源，顺乎人是一切痛苦和恶的根源。天指自然，人指人为。\n万物的自然本性不同，其自然能力也各不相同。可是有一点是共同的，就是在它们充分而自由地发挥其自然能力的时候，它们都是同等的幸福。《逍遥游》里讲了一个大鸟和小鸟的故事。两只鸟的能力完全不一样。大鸟能飞九万里，小鸟从这棵树飞不到那棵树。可是只要它们都做到了它们能做的、爱做的，它们都同样的幸福。所以万物的自然本性没有绝对的同，也不必有绝对的同。《庄子》的《骈拇》篇说：“凫胫虽短，续之则忧。鹤胫虽长，断之则悲。故性长非所断，性短非所续，无所去忧也。”"}]}
{"conversation": [{"input": "", "output": "政治、社会哲学\n可是，像这样断长、续短的事，恰恰是“人”尽力而为的事。一切法律、道德、制度、政府的目的，都是立同禁异。那些尽力立同的人，动机也许是完全值得钦佩的。他们发现有些东西对他们有好处，就迫不及待，要别人也有这些东西。可是他们的好心好意，却只有把事情弄得更惨。《庄子》的《至乐》篇有个故事说：“昔者，海鸟止于鲁郊，鲁侯御而觞之于庙，奏九韶以为乐，具太牢以为膳。鸟乃眩视忧悲，不敢食一脔，不敢饮一杯，三日而死。此以己养养鸟也，非以鸟养养鸟也。……鱼处水而生，人处水而死。彼必相与异，其好恶故异也。故先圣不一其能，不同其事。”鲁侯以他认为是最尊荣的方式款待海鸟，的确是好心好意。可是结果与他所期望的恰恰相反。政府和社会把法典强加于个人以同其事，也发生这样的情况。\n为什么庄子激烈反对通过正规的政府机器治天下，主张不治之治是最好的治，原因就在此。他说：“闻在宥天下，不闻治天下也。在之也者，恐天下之淫其性也。宥之也者，恐天下之迁其德也。天下不淫其性，不迁其德，有治天下者哉？”（《庄子·在宥》）在宥，就是听其自然，不加干涉。\n如果不是“在宥”天下，而是以法律、制度“治天下”，那就像是络马首、穿牛鼻。也像是把凫腿增长，把鹤腿截短。把自然自发的东西变成人为的东西，庄子称之为“以人灭天”（《庄子·秋水》）。它的结果只能是痛苦和不幸。\n庄子和老子都主张不治之治，但是所持的理由不同。老子强调他的总原理“反者道之动”。他的论证是，越是统治，越是得不到想得到的结果。庄子强调天与人的区别。他的论证是，越是以人灭天，越是痛苦和不幸。\n以上所说，仅只是庄子的求得相对幸福的方法。只需要顺乎人自身内在的自然本性，就得到这样的相对幸福。这是每个人能够做到的。庄子的政治、社会哲学，目的正在于为每个人求得这样的相对幸福。任何政治、社会哲学所希望做到的，充其量都不过如此吧。"}]}
{"conversation": [{"input": "", "output": "情和理\n相对幸福是相对的，因为它必须依靠某种东西。这当然是真的：人在能够充分而自由地发挥自然能力的时候，就很幸福。但是这种发挥在许多情况下受到阻碍，例如死亡、疾病、年老。所以佛家以老、病、死为“四苦”中的“三苦”，是不无道理的。照佛家说，还有“一苦”，就是“生”的本身。因此，依靠充分而自由地发挥自然能力的幸福，是一种有限制的幸福，所以是相对幸福。\n人可能有许多大祸临头，最大的大祸是死亡，《庄子》中有很多关于死亡的讨论。畏惧死亡，忧虑死亡的到来，都是人类不幸的主要来源。不过这种畏惧和忧虑，可以由于对事物自然本性有真正理解而减少。《庄子》里有个故事，讲到老子之死。老子死了，他的朋友秦失来吊唁，却批评别人痛哭，说：“是遁天倍情，忘其所受。古者谓之遁天之刑。适来，夫子时也。适去，夫子顺也。安时而处顺，哀乐不能入也。古者谓是帝之悬解。”（《养生主》）\n别人感到哀伤的范围，就是他们受苦的范围。他们受苦，是“遁天之刑”。感情造成的精神痛苦，有时候正与肉刑一样的剧烈。但是，人利用理解的作用，可以削弱感情。例如，天下雨了，不能出门，大人能理解，不会生气，小孩却往往生气。原因在于，大人理解得多些，就比生气的小孩所感到的失望、恼怒要少得多。正如斯宾诺莎所说：“心灵理解到万物的必然性，理解的范围有多大，它就在多大的范围内有更大的力量控制后果，而不为它们受苦。”（《伦理学》，第五部分，命题Ⅵ）这个意思，用道家的话说，就是“以理化情”。\n庄子本人有个故事，很好地说明了这一点。庄子妻死，惠施去吊丧，却看到庄子蹲在地上，鼓盆而歌。惠施说，你不哭也就够了，又鼓盆而歌，不是太过分了吗！“庄子曰：‘不然。是其始死也，我独何能无慨然。察其始，而本无生，非徒无生也，而本无形。非徒无形也，而本无气。杂乎芒芴之间，变而有气，气变而有形，形变而有生。今又变而之死，是相与为春秋冬夏四时行也。人且偃然寝于巨室，而我噭噭然随而哭之，自以为不通乎命，故止也。’”（《庄子·至乐》）郭象注：“未明而概，已达而止，斯所以诲有情者，将令推至理以遣累也。”情可以以理和理解抵消。这是斯宾诺莎的观点，也是道家的观点。"}]}
{"conversation": [{"input": "", "output": "道家认为，圣人对万物的自然本性有完全的理解，所以无情。可是这并不是说他没有情感。这宁可说是，他不为情所忧乱，而享有所谓“灵魂的和平”。如斯宾诺莎说的：“无知的人不仅在各方面受到外部原因的扰乱，从未享受灵魂的真正和平，而且过着对上帝、对万物似乎一概无知的生活，活着也是受苦，一旦不再受苦了，也就不再存在了。另一方面，有知的人，在他有知的范围内，简直可以不动心，而且由于理解他自己、上帝、万物都有一定的永恒的必然性，他也就永远存在，永远享受灵魂的和平。”（《伦理学》，第五部分，命题XLⅡ）\n这样，圣人由于对万物自然本性有理解，他的心就再也不受世界变化的影响。用这种方法，他就不依赖外界事物，因而他的幸福也不受外界事物的限制。他可以说是已经得到了绝对幸福。这是道家思想的一个方向，其中有不少的悲观认命的气氛。这个方向强调自然过程的不可避免性，以及人在自然过程中对命的默认。"}]}
{"conversation": [{"input": "", "output": "获得绝对幸福的方法\n可是道家思想还有另一个方向，它强调万物自然本性的相对性，以及人与宇宙的同一。要达到这种“同一”，人需要更高层次的知识和理解。由这种“同一”所得到的幸福才是真正的绝对幸福，《庄子》的《逍遥游》里讲明了这种幸福。\n这一篇里，描写了大鸟、小鸟的幸福之后，庄子说有个人名叫列子，能够乘风而行。“彼于致福者，未数数然也。此虽免乎行，犹有所待者也。”他所待者就是风，由于他必须依赖风，所以他的幸福在这个范围里还是相对的。接着庄子问道：“若夫乘天地之正而御六气之辩，以游无穷者，彼且恶乎待哉？故曰：至人无己，神人无功，圣人无名。”\n庄子在这里描写的就是已经得到绝对幸福的人。他是至人、神人、圣人。他绝对幸福，因为他超越了事物的普通区别。他也超越了自己与世界的区别，“我”与“非我”的区别。所以他无己。他与道合一。道无为而无不为。道无为，所以无功，圣人与道合一，所以也无功。他也许治天下，但是他的治就是只让人们听其自然，不加干涉，让每个人充分地、自由地发挥他自己的自然能力。道无名，圣人与道合一，所以也无名。"}]}
{"conversation": [{"input": "", "output": "有限的观点\n这里有一个问题：一个人怎样变成这样的至人？要回答这个问题，就要分析《庄子》的第二篇《齐物论》。在《逍遥游》里，庄子讨论了两个层次的幸福；在《齐物论》里，他讨论了两个层次的知识。我们的分析，且从第一个层次即较低的层次开始。在本书讲名家的一章里，我们说过，惠施和庄子有某些相似。在《齐物论》中庄子讨论的较低层次的知识，正与惠施“十事”中的知识相似。\n《齐物论》的开始是描写风。风吹起来，有种种不同声音，各有特点。《齐物论》把这些声音称为“地籁”。此外还有些声音名为“人籁”。地籁与人籁合为“天籁”。\n人籁由人类社会所说的“言”构成。人籁与由风吹成的“地籁”不同，它的“言”由人说出的时候，就代表人类的思想。它们表示肯定与否定，表示每个个人从他自己特殊的有限的观点所形成的意见。既然有限，这些意见都必然是片面的。可是大多数人，不知道他们自己的意见都是根据有限的观点，总是以他们自己的意见为是，以别人的意见为非。“故有儒墨之是非，以是其所非，而非其所是。”\n人们若这样各按自己的片面观点辩论，既无法得出最后的结论，也无法决定哪一面真是真非。《齐物论》说：“既使我与若辩矣，若胜我，我不若胜，若果是也？我果非也邪？我胜若，若不吾胜，我果是也？而果非也邪？其或是也？其或非也邪？其俱是也？其俱非也邪？我与若不能相知也，则人固受其黮暗。吾谁使正之？使同乎若者正之，既与若同矣，恶能正之！使同乎我者正之，既同乎我矣，恶能正之？使异乎我与若者正之，既异乎我与若矣，恶能正之？使同乎我与若者正之，既同乎我与若矣，恶能正之？”这就是说：假使我跟你辩，你胜了我，我不胜你，这就能证明你的意见一定正确吗？我胜了你，你不胜我，这就能证明我的意见一定正确吗？或者你我中间，有一个人的意见是正确的，或者都是正确的，或者都是不正确的，我跟你都不能决定。叫谁决定呢？叫跟你的意见相同的人来决定，既然跟你的意见相同，怎么能决定？叫跟我的意见相同的人来决定，既然跟我的意见相同，怎么能决定？叫跟你、我的意见都不同的人来决定，既然跟你、我的意见都不同，怎么能决定？叫跟你、我的意见都同的人来决定，既然跟你、我的意见都同，怎么能决定？\n这一段使人联想起名家的辩论态度。只是名家的人是要驳倒普通人的常识，而《齐物论》的目的是要驳倒名家，因为名家确实相信辩论能够决定真是真非。"}]}
{"conversation": [{"input": "", "output": "庄子在另一方面，认为是、非的概念都是每人各自建立在自己的有限的观点上。所有这些观点都是相对的。《齐物论》说：“方生方死，方死方生。方可方不可，方不可方可。因是因非，因非因是。”事物永远在变化，而且有许多方面。所以对于同一事物可以有许多观点。只要我们这样说，就是假定有一个站得更高的观点。如果我们接受了这个假定，就没有必要自己来决定孰是孰非。这个论证本身就说明了问题，无需另做解释。"}]}
{"conversation": [{"input": "", "output": "更高的观点\n接受这个前提，就是从一个更高的观点看事物，《齐物论》把这叫做“照之于天”。“照之于天”就是从超越有限的观点，即道的观点，看事物。《齐物论》说：“是亦彼也，彼亦是也。彼亦一是非，此亦一是非。果且有彼是乎哉？果且无彼是乎哉？彼是莫得其偶，谓之道枢。枢始得其环中，以应无穷。是亦一无穷，非亦一无穷也。故曰：莫若以明。”“明”就是“照之于天”。这段话换句话说，“是”（此）和“彼”，在其是非的对立中，像一个循环无尽的圆。但是从道的观点看事物的人，好像是站在圆心上。他理解在圆周上运动着的一切，但是他自己则不参加这些运动。这不是由于他无所作为，听天由命，而是因为他已经超越有限，从一个更高的观点看事物。在《庄子》里，把有限的观点比做井底之蛙的观点（《秋水》）。井底之蛙只看见一小块天，就以为天只有那么大。\n从道的观点看，每物就刚好是每物的那个样子。《齐物论》说：“可乎可。不可乎不可。道行之而成，物谓之而然。恶乎然？然于然。恶乎不然？不然于不然。物固有所然，物固有所可。无物不然，无物不可。故为是举莛与楹，厉与西施，恢诡谲怪，道通为一。”万物虽不相同，但是都“有所然”，“有所可”，这一点是一样的。它们都是由道而生，这也是一样的。所以从道的观点看，万物虽不相同，可是都统一为一个整体，即“通为一”。\n《齐物论》接着说：“其分也，成也。其成也，毁也。凡物无成无毁，复通为一。”例如，用木料做桌子，从这张桌子的观点看，这是成。从所用的木料的观点看，这是毁。可是，这样的成毁，仅只是从有限的观点看出来的。从道的观点看，就无成无毁。这些区别都是相对的。\n“我”与“非我”的区别也是相对的。从道的观点看，“我”与“非我”也是“通为一”。《齐物论》说：“天下莫大于秋毫之末，而泰山为小。莫寿乎殇子，而彭祖为夭。天地与我并生，而万物与我为一。”这里又得出了惠施的结论：“泛爱万物，天地一体也。”"}]}
{"conversation": [{"input": "", "output": "更高层次的知识\n《齐物论》接着说：“既已为一矣，且得有言乎？既已谓之一矣，且得无言乎？一与言为二，二与一为三，自此以往，巧历不能得，而况其凡乎？故自无适有以至于三，而况自有适有乎？无适焉，因是已。”在这段话里，《齐物论》比惠施更进了一步，开始讨论一种更高层次的知识。这种更高的知识是“不知之知”。\n“一”究竟是什么，这是不可言说的，甚至是不可思议的。因为，如果一对它有所思议，有所言说，它就变成存在于这个思议、言说的人之外的东西了。这样，它无所不包的统一性就丧失了，它就实际上根本不是真正的“一”了。惠施说：“至大无外，谓之大一。”他用这些话描写“大一”，确实描写得很好，他殊不知正由于“大一”无外，所以它是不可思议、不可言说的。因为任何事物，只要可以思议、可以言说，就一定有外，这个思议、这个言说就在它本身以外。道家则不然，认识到“一”是不可思议、不可言说的。因而他们对于“一”有真正的理解，比名家前进了一大步。\n《齐物论》里还说：“是不是，然不然。是若果是也，则是之异乎不是也亦无辩。然若果然也，则然之异乎不然也亦无辩。……忘年忘义，振于无竟，故寓诸无竞。”“无竟”是得道的人所住之境。这样的人不仅有对于“一”的知识，而且已经实际体验到“一”。这种体验就是住于“无竟”的经验。他已经忘了事物的一切区别，甚至忘了他自己生活中的一切区别。他的经验中只有混沌的“一”，他就生活在其中。\n以诗的语言描写，这样的人就是“乘天地之正而御六气之辩，以游无穷者”。他真正是独立的人，所以他的幸福是绝对的。\n在这里我们看出，庄子怎样最终解决了先秦道家固有的问题。这个问题是如何全生避害。但是，在真正的圣人那里，这已经不成其为问题。如《庄子》中说：“夫天下也者，万物之所一也。得其所一而同焉，则四支百体，将为尘垢，而死生终始，将为昼夜，而莫之能滑，而况得丧祸福之所介乎？”（《田子方》）就这样，庄子只是用取消问题的办法，来解决先秦道家固有的问题。这真正是用哲学的方法解决问题。哲学不报告任何事实，所以不能用具体的、物理的方法解决任何问题。例如，它既不能使人长生不死，也不能使人致富不穷。可是它能够给人一种观点，从这种观点可以看出生死相同，得失相等。从实用的观点看，哲学是无用的。哲学能给我们一种观点，而观点可能很有用。用《庄子》的话说，这是“无用之用”（《人间世》）。"}]}
{"conversation": [{"input": "", "output": "斯宾诺莎说过，在一定的意义上，有知的人“永远存在”。这也是庄子所说的意思。圣人，或至人，与“大一”合一，也就是与宇宙合一。由于宇宙永远存在，所以圣人也永远存在。《庄子》的《大宗师》说：“夫藏舟于壑，藏山于泽，谓之固矣。然而夜半，有力者负之而走，昧者不知也。藏小大有宜，犹有所遁。若夫藏天下于天下，而不得所遁：是恒物之大情也。……故圣人将游于物之所不得遁而皆存。”正是在这个意义上，圣人“永远存在”。"}]}
{"conversation": [{"input": "", "output": "神秘主义的方法论\n为了与“大一”合一，圣人必须超越并且忘记事物的区别。做到这一点的方法是“弃知”。这也是道家求得“内圣”之道的方法。照常识看来，知识的任务就是做出区别；知道一个事物就是知道它与其他事物的区别。所以弃知就意味着忘记这些区别。一切区别一旦都忘记了，就只剩下混沌的整体，这就是大一。圣人到了这个境界，就可以说是有了另一个更高层次的知识，道家称之为“不知之知”。\n《庄子》里有许多地方讲到忘记区别的方法。例如，《大宗师》篇中有孔子和他最爱的弟子颜回的一段虚构的谈话：“颜回曰：‘回益矣。’仲尼曰：‘何谓也？’曰：‘回忘仁义矣。’曰：‘可矣，犹未也。’它日复见。曰：‘回益矣。’曰：‘何谓也？’曰：‘回忘礼乐矣。’曰：‘可矣，犹未也。’它日复见。曰：‘回益矣。’曰：‘何谓也？’曰：‘回坐忘矣。’仲尼蹴然曰：‘何谓坐忘？’颜回曰：‘堕肢体，黜聪明，离形去知，同于大通，此谓坐忘。’仲尼曰：‘同则无好也，化则无常也，而果其贤乎？丘也，请从而后也。’”\n颜回就这样用弃知的方法得到了“内圣”之道。弃知的结果是没有知识。但是“无知”与“不知”不同。“无知”状态是原始的无知状态，而“不知”状态则是先经过有知的阶段之后才达到的。前者是自然的产物，后者是精神的创造。\n这个不同，有些道家的人看得很清楚。他们用“忘”字表达其方法的诀窍，这是很有深意的。圣人并不是保持原始的无知状态的人。他们有一个时期具有丰富的知识，能做出各种区别，只是后来忘记了它们。他们与原始的无知的人之间区别很大，就和勇敢的人与失去知觉而不畏惧的人之间的区别一样大。\n但是也有一些道家的人，包括《庄子》有几篇的作者在内，却没有看出这个不同。他们赞美社会和人类的原始状态，把圣人比做婴儿和无知的人。婴儿和无知的人没有知识，做不出什么区别，所以都像是属于混沌的整体。可是他们的属于它，是完全不自觉的。他们在混沌的整体中，这个事实他们并无觉解。他们是无知的人，不是不知的人。这种后来获得的不知状态，道家称之为“不知之知”的状态。"}]}
{"conversation": [{"input": "", "output": "第十一章 后期墨家\n《墨子》中有六篇：《经上》、《经下》、《经说上》、《经说下》、《大取》、《小取》，与其他各篇性质不同，特别有逻辑学的价值。《经上》、《经下》都是逻辑、道德、数学和自然科学的定义。《经说上》、《经说下》是对前两篇中定义的解释。《大取》、《小取》讨论了若干逻辑问题。所有这六篇有一个总的目的，就是通过逻辑方式，树立墨家的观点，反驳名家的辩论。这六篇合在一起，通常叫做“墨经”。\n前一章讲过，庄子在《齐物论》里讨论了两个层次的知识。在第一个层次上，他证明了事物的相对性，达到了与惠施的结论相同的结论。但是在第二个层次上，他就超越了惠施。在第一个层次上，他同意于名家，从更高一层的观点批评了常识。但是在第二个层次上，他又转过来从再高一层的观点批评了名家。所以道家也反驳名家的辩论，不过道家所用的辩论，从逻辑上讲，比名家的辩论更高一层。道家的辩论，名家的辩论，两者都需要反思的思想做出努力，加以理解。两者的方向都是与常识的常规相反的。\n可是另一方面，也有常识的哲学家，例如墨家以及某些儒家。这两家虽然在许多方面不同，但是在务实这一点上却彼此一致。在反驳名家辩论的过程中，这两家沿着大致相同的思想路线，发展了知识论和逻辑学的理论，以保卫常识。这些理论，在墨家则见之于《墨经》，在儒家则见之子《荀子》的《正名》篇。荀子是先秦时期最大的儒家之一，我们将在第十三章讲到他。"}]}
{"conversation": [{"input": "", "output": "关于知识和名的讨论\n《墨经》中的知识论，是一种素朴的实在论。它认为，人有认识能力，它是“所以知也，而不必知”（《经说上》）。就是说，人都有所以知的能力，但是仅有这种能力，还未必就有知识。这是因为，要有知识，则认识能力还必须与认识对象接触。“知也者，以其知过物而能貌之。”（《经说上》）就是说，认识能力接触了认识对象，能够得到它的形象，才成为知识。除了认识的感觉器官，如视觉器官、听觉器官，还有思维的器官：心，它叫做“”，“也者，以其知论物”（《经说上》）。换句话说，通过感官传入的外界事物印象，还要心加以解释。\n《墨经》还对于知识进行了分类。按知识的来源，把知识分为三类：一类是来自认识者亲身经验；一类是来自权威的传授（即得自传闻或文献）；一类是来自推论的知识（即得自演绎，以已知推未知）。又按认识的各种对象，把知识分为四类：名的知识；实的知识；相合的知识；行为的知识。\n我们会记得：名、实，以及名实关系，都是名家特别感兴趣的。照《墨经》讲，“所以谓，名也；所谓，实也”（《经说上》）。例如说：这是桌子。“桌子”是名，是所以谓“这”的；“这”是实，是所谓的。用西方逻辑学术语来说，名是命题的客词，实是命题的主词。\n《墨经》将名分为三类：达名；类名；私名。“名：‘物’，达也，有实必待之名也。命之‘马’，类也；若实也者，必以是名也。命之‘臧’，私也；是名也，止于是实也。”（《经说上》）就是说，“物”是达名（通名），一切“实”必用此名。“马”是类名，此类的一切“实”必用此名。“臧”（人名）是私名，此名只限用于此“实”。\n相合的知识，就是知道哪个名与哪个实相合。例如，说“这是桌子”这句话，就需要有名实相合的知识。有了这类知识，就知道“名实耦”，就是说，名与实是彼此配对的。\n行为的知识是如何做一件具体事的知识。它相当于美国人所说的“know-how”。"}]}
{"conversation": [{"input": "", "output": "关于“辩”的讨论\n《小取》篇的大部分，是用于讨论“辩”的。它说：“夫辩者，将以明是非之分，审治乱之纪，明同异之处，察名实之理，处利害，决嫌疑焉，摹略万物之然，论求群言之比。以名举实，以辞抒意，以说出故，以类取，以类予。”\n这段话的前半段是说辩的目的和功用，后半段是说辩的方法。《小取》篇还说，辩有七种方法：“或也者，不尽也。假者，今不然也。效者，为之法也。所效者，所以为之法也。故中效，则是也；不中效，则非也；此效也。辟也者，举他物而以明之也。侔也者，比辞而俱行也。援也者，曰：子然，我奚独不可以然也？推也者，以其所不取之同于其所取者予之也。‘是犹谓’也者，同也；‘吾岂谓’也者，异也。”“或”表示特称命题。“尽”表示全称命题。“假”表示假言命题，假设一种现在还没有发生的情况。“效”就是取法。所效的，就是取以为法的。若原因与效相合，就是真的原因；若原因与效不合，就不是真的原因。这是效的方法。“辟（譬）”的方法是用一事物解释另一事物。“侔”的方法是系统而详尽地对比两个系列的问题。“援”的方法是说：“你可以这样，为什么我独独不可以这样？”“推”的方法是将相同的东西，像归于已知者那样，归于未知者。已经说彼（与此）同，我岂能说它异吗？\n这一段内“效”的方法，也就是前一段内的“以说出故”。这一段内“推”的方法，也就是前一段内的“以类取，以类予”。这是两种极其重要的方法，大致相当于西方逻辑学的演绎法和归纳法。\n在进一步解释这两种方法之前，先说一说《墨经》所谓的“故”。它说：“故，所得而后成也。”（《经上》）就是说，有了“故”，某一现象才成其为某一现象。它还把“故”分为“大故”、“小故”。“小故，有之不必然，无之必不然。”“大故，有之必然，无之必不然。”（《经说上》）《墨经》所谓的“小故”显然就是现代逻辑学所谓的“必要原因”；《墨经》所谓的“大故”显然是现代逻辑学所谓的“必要而充足原因”。现代逻辑学还区别出另一种原因，即充足原因，可以说是“有之必然，无之或然或不然”，墨家却没有看出这一种原因。"}]}
{"conversation": [{"input": "", "output": "在现代的逻辑推理中，若要知道某个一般命题是真是假，就用事实或用实验来检验它。例如，若要确定某细菌是某病的原因，检验它的方法是，先假设一般命题“A细菌是B病的原因”为公式，再进行实验，看假设的原因是否真的产生预期的结果。产生了，它就真是原因；没有产生，就不是。这是演绎推理，也就是墨经中所谓的“效”的方法。因为，假设一个一般命题为公式，就是假设它是“法”，以它来进行实验，就是来“效”它这个“法”。假设的原因产生了预期的结果，就是“故中效”。不产生，就是“不中效”。用这种方法，可以检验一个故是真是假，决定一个故是大故还是小故。\n至于另一种推理方法，就是“推”的方法，可以以“凡人皆有死”这个论断为例来说明。我们都会做出这个论断，因为我们知道凡是过去的人都已经死了，又知道现在的和将来的人与过去的人都是同一个类。所以我们得出一般的结论：凡人皆有死。在这个归纳推理中，我们用了“推”的方法。过去的人皆有死，这是已知的。现在的人皆有死，将来的人皆有死，这是未知的。所以，说“凡人皆有死”，就是把已知的归予同类之未知的，即“以其所不取之同于其所取者予之也”。我们能够这样做，是因为“是犹谓也者同也”，即将彼说我（与此）相同。我们正是在“以类取，以类予”。"}]}
{"conversation": [{"input": "", "output": "澄清兼爱说\n后期墨家精通“辩”的方法，为澄清和捍卫墨家的哲学立场做了很多工作。\n后期墨家遵循墨子功利主义哲学的传统，主张人类一切行为的目的在于取利避害。《大取》篇说：“断指以存腕，利之中取大，害之中取小也。害之中取小，非取害也，取利也。……遇盗人而断指以免身。免身，利也。其遇盗人，害也。……利之中取大，非不得已也。害之中取小，不得已也。于所未有而取焉，是利之中取大也。于所既有而弃焉，是害之中取小也。”所以人类一切行为的规则是：“利之中取大；害之中取小。”\n墨子和后期墨家都认为“义，利也”。利是义的本质。但是，什么是利的本质？墨子没有提出这个问题，可是后期墨家提出了，并且做出了解答。《经上》篇说：“利，所得而喜也。”“害，所得而恶也。”这样，后期墨家就为墨家的功利哲学做出享乐主义的解释。\n这种立场，使我们想起杰里米·边沁的“功利哲学”。他在《道德立法原理导言》中说：“‘天然’使人类为二种最上威权所统治，此二威权，即是快乐与苦痛。只此二威权能指出人应做什么，决定人将做什么。”“功利哲学即承认人类服从此二威权之事实，而以之为哲学的基础。此哲学之目的，在以理性、法律维持幸福。”这样，边沁把善恶归结为快乐、苦痛的问题。照他的说法，道德的目的就是“最大多数的最大幸福”。\n后期墨家也是这么做的。他们给利、害下了定义之后，又以利的定义为基础，进而为各种道德下定义。他们说：“忠，以为利而强君也。”“孝，利亲也。”“功，利民也。”（《经上》）“利民”的意思也就是“最大多数的最大幸福”。\n关于兼爱学说，后期墨家认为它最大的特点就是“兼”，也就是“周”。《小取》篇说：“爱人，待周爱人，而后为爱人。不爱人，不待周不爱人。不周爱，因为不爱人矣。乘马，不待周乘马，然后为乘马也。有乘于马，因为乘马矣。逮至不乘马，待周不乘马，而后为不乘马。此一周而一不周者也。”就是说，必需遍爱一切人，才算爱人；但是不必需遍不爱一切人，才算不爱人。这与乘马不同。不必需骑一切马才算骑马，但是必需不骑一切马，才算不骑马。这就是爱人的“周”与乘马的“不周”的不同。\n事实上，每个人都有一些他所爱的人。例如，每个人都爱他自己的孩子。所以光凭人总会爱一些人，这个事实，不能说他爱一切人。但是在否定方面，他若害了某些人，哪怕是他自己的孩子，凭这一点就可以说他不爱人，墨家的推理就是这样。"}]}
{"conversation": [{"input": "", "output": "辩护兼爱说\n针对后期墨家的这个观点，当时有两个主要的反对意见。第一个是说，世界上人的数目是无穷的；那么，一个人怎么可能兼爱一切人？这个反对意见叫做“无穷害兼”。第二个是说，如果说有一个人你还没有爱，就不能算爱人，那么就不应当有“杀盗”的刑罚。这个反对意见叫做“杀盗，杀人也”。后期墨家用他们的“辩”试图反驳这些反对意见。\n《经下》篇说：“无穷不害兼。说在盈否知。”就是说，“无穷”与“兼”不是不相容的，其理由，只看是否充满，就知道了。《经说下》发挥此说如下：“无（反对者）：‘南方有穷，则可尽（中国古代一般人相信南方无穷）；无穷，则不可尽。有穷，无穷，未可知；则可尽，不可尽，未可知。人之盈之否，未可知；而必人之可尽不可尽，亦未可知。而必人之可尽爱也，悖！’（答：）‘人若不盈无穷，则人有穷也。尽有穷，无难。盈无穷，则无穷，尽也。尽有穷，无难。’”答的意思是说，人若没有充满无穷的地区，则人数是有穷的。数尽有穷的数目，并不困难。人若竟已充满无穷的地区，则原来假定是无穷的地区，其实是有穷的。历尽有穷的地区，也不困难。\n“杀盗，杀人也”是反对墨家的另一个主要意见，因为杀人与兼爱有矛盾。对这个反对意见，《小取》答复如下：\n白马，马也。乘白马，乘马也。骊马，马也。乘骊马，乘马也。获，人也。爱获，爱人也。臧，人也。爱臧，爱人也。此乃是而然者也。\n获之亲，人也。获事其亲，非事人也。其弟，美人也。爱弟，非爱美人也。车，木也。乘车，非乘木也。船，木也。乘船，非乘木也。盗，人也。多盗，非多人也。无盗，非无人也。\n奚以明之？恶多盗，非恶多人也。欲无盗，非欲无人也。世相与共是之。若是，则虽盗，人也；爱盗，非爱人也；不爱盗，非不爱人也；杀盗，非杀人也，无难矣。\n后期墨家用这样的“辩”，反驳了认为“杀盗”不合兼爱的反对意见。"}]}
{"conversation": [{"input": "", "output": "对其他各家的批评\n后期墨家用他们的“辩”，不仅反驳其他各家反对墨家的意见，而且批评其他各家。例如，《墨经》中有许多反对名家辩论的意见。我们会记得，惠施有“合同异”之辩。在他的“十事”中他由“万物毕同”的前提，得出“汜爱万物，天地一体也”的结论。在后期墨家看来，这是一个谬论，它是由“同”字的歧义引起的。他们指出“同”有四种。《经上》篇说：“同：重、体、合、类。”《经说上》解释说：“同：二名一实，重同也；不外于兼，体同也；俱处于室，合同也；有以同，类同也。”《经上》和《经说上》还讨论了“异”，异与同正好相反。\n《墨经》并没有点惠施的名。事实上，《墨经》各篇也没有点任何人的名。但是，从对于“同”字的分析看，惠施的谬误也就清楚了。说“万物毕同”，是说它们同类，是“类同”。但是说“天地一体也”，是说它们有部分与全体的关系，是“体同”。由类同为真的命题不能推论出体同的命题也为真，虽然都用了“同”字。\n对于公孙龙的“离坚白”之辩，后期墨家只从实际存在于物理世界的具体的坚白石着想。所以他们主张坚、白同时存在于石中，认为“坚白不相外也”（《经上》），“必相盈也”（《经说下》）。“不相外”就是不互相排斥，“相盈”就是互相渗透。\n后期墨家也批评了道家。《经下》篇说：“学之益也，说在诽者。”《经说下》篇解释说：“学也，以为不知学之无益也，故告之也。是使知学之无益也，是教也。以学为无益也，教，悖！”\n这是批评老子的话：“绝学无忧。”（《老子》第二十章）老子这句话认为学是无益的。照后期墨家所说，学和教是互相关联的，若要绝学，也要绝教。只要有教，则必有学；教若有益，学就不会无益。既然以“学无益”为教，这个教的本身正好证明学是有益的。\n《经下》篇说：“谓‘辩无胜’，必不当，说在辩。”《经说下》篇解释说：“谓，所谓非同也，则异也。同则或谓之狗，其或谓之犬也。异则或谓之牛，其或谓之马也。俱无胜，是不辩也。辩也者，或谓之是，或谓之非，当者胜也。”这解释是说：说话的时候，人们所说的，不是相同，就是相异。一人说是“狗”，另一人说是“犬”，就是相同。一人说是“牛”，另一人说是“马”，就是相异。（这就是说，有相异，就有辩。）没有人获胜，就无辩。辩，就是其中有人说是如此，另有人说不是如此。谁说得对谁就获胜。"}]}
{"conversation": [{"input": "", "output": "《经下》篇又说：“以言为尽悖，悖。说在其言。”《经说下》篇解释说：“以悖，不可也。之人之言可，是不悖，则是有可也；之人之言不可，以当，必不审。”这解释是说：以言为尽悖，此说不可以成立。如果持此说的人，其言可以成立，则至少此言不悖，还是有些言可以成立；如果其言不可成立，则以此说为当者也就错了。\n《经下》篇又说：“知，知之否之是同也，悖。说在无以也。”就是说，说知之与不知之是相同的，此说悖，理由在于“无以”，即没有凭借。《经说下》解释说：“知，论之，非知无以也。”就是说，只要有知识，就有关于知识的讨论。除非没有知识，才没有凭借来讨论。\n《经下》篇还说：“非诽者悖，说在弗非。”就是说，谴责批评，是悖谬的，理由在于“弗非”，即不谴责。《经说下》解释说：“非诽，非己之诽也。不非诽，非可诽也。不可非也，是不非诽也。”就是说，谴责批评，就是谴责你自己的谴责。如果你不谴责批评，也就没有什么可以谴责的。如果你不能够谴责批评，这就意味着不谴责批评。\n这都是对于庄子的批评。庄子以为，在辩论中，什么也不能够决定。他说，即使有人获胜，胜者未必正确，败者未必错误。但是在后期墨家看来，庄子说这番话，正是表明他不同意于别人，他正是在和别人辩论。他若辩赢了，这个事实不就正好证明他错了？庄子又说：“大辩不言。”还说：“言辩而不及。”（《庄子·齐物论》）所以“言尽悖”。庄子还进一步认为，万物各从自己的道、自己的意见来看，都是正确的，这个不应当批评那个。但是在后期墨家看来，庄子所说的就是“言”，其本身就是批评别人。如果“言尽悖”，庄子的这个“言”难道就不悖吗？如果一切批评都应当受到谴责，那么庄子的批评就应当第一个受到谴责。庄子还侈谈不要有知识的重要性。但是他这样侈谈和讨论，本身就是一种知识。若真的没有知识了，那就连他的讨论也没有了。\n后期墨家在批评道家的时候，揭示出了一些也在西方哲学中出现过的逻辑悖论，只有在现代建立了新的逻辑学，这些悖论才得到解决。因此在当代逻辑学中，后期墨家所做的批评不再有效了。可是，我们看到后期墨家如此富于逻辑头脑，实在令人赞叹。他们试图创造一个认识论和逻辑学的纯系统，这是中国古代其他各家所不及的。"}]}
{"conversation": [{"input": "", "output": "第十二章 阴阳家和先秦的宇宙发生论\n本书第二章说过，阴阳家出于方士。《汉书·艺文志》根据刘歆《七略·术数略》，把方士的术数分为六种：天文、历谱、五行、蓍龟、杂占、形法。\n\n六种术数\n第一种是天文。《汉书·艺文志》中说：“天文者，序二十八宿，步五星日月，以纪吉凶之象。”\n第二种是历谱。《艺文志》中说：“历谱者，序四时之位，正分至之节，会日月五星之辰，以考寒暑杀生之实。……凶厄之患，吉隆之喜，其术皆出焉。”\n第三种是五行。《艺文志》中说：“其法亦起五德终始，推其极则无不至。”\n第四种是蓍龟。这是中国古代占卜用的两种主要方法。后一种方法是，管占卜的巫史，在刮磨得很光滑的龟甲或兽骨上，钻凿一个圆形的凹缺，然后用火烧灼。围绕着钻凿的地方，现出裂纹。根据这些裂纹。据说可以知道所问的事情的吉凶。这种方法叫“卜”。前一种方法是，巫史用蓍草的茎按一定的程序操作，得出一定的数的组合，再查《易经》来解释，断定吉凶。这种方法叫“筮”。《易经》的卦辞、爻辞本来就是为筮用的。\n第五种是杂占，第六种是形法。后者包括看相术以及后来叫做“风水”的方术。风水的基本思想是：人是宇宙的产物。因此，人的住宅和葬地必须安排得与自然力即风水协调一致。\n周朝头几百年，封建制全盛的时期，每个贵族的室、家都有这些术数的世袭专家，以备有大事的时候顾问。可是随着封建制的解体，这些专家有许多人都失去了世袭职位，流散全国，在民众中继续操业。这时候他们就被称为“方士”。\n当然，术数的本身是以迷信为基础的，但是也往往是科学的起源。术数与科学有一个共同的愿望，就是以积极的态度解释自然，通过征服自然使之为人类服务。术数在放弃了对于超自然力的信仰并且试图只用自然力解释宇宙的时候，就变成科学。这些自然力是什么，其概念在最初可能很简单、很粗糙，可是在这些概念中却有科学的开端。\n阴阳家对于中国思想的贡献就是如此。这个学派力求对自然物事只用自然力做出积极的解释。所谓积极的，我是指实事求是的。\n中国古代，试图解释宇宙的结构和起源的思想中有两条路线：一条见于阴阳家的著作，一条见于儒家的无名作者们所著的《易传》。这两条思想路线看来是彼此独立发展的。下面我们要讲的《洪范》和《月令》，强调五行而不提阴阳；《易传》却相反，阴阳讲了很多，五行则只字未提。可是到后来，这两条思想路线互相混合了。到司马谈的时代已经是如此，所以《史记》把他们合在一起称为阴阳家。"}]}
{"conversation": [{"input": "", "output": "《洪范》所讲的五行\n五行通常译为Five Elements（五种元素）。我们切不可将它们看做静态的，而应当看做五种动态的互相作用的力。汉语的“行”字，意指to act（行动），或to do（做），所以“五行”一词，从字面上翻译，似是Five Activities（五种活动），或Five Agents（五种动因）。五行又叫五德，意指Five Powets（五种能力）。\n“五行”一词曾出现于《书经》的《夏书·甘誓》，传统的说法说它是公元前20世纪的文献。但是《甘誓》是伪书，即使不是伪书，也不能肯定它所说的“五行”，与其他有确凿年代的书所说的“五行”，是不是一回事。五行最早的真正可靠的记载，见于《书经》的另一篇：《洪范》。照传统的说法，公元前12世纪末周武王克商以后，向商朝贵族箕子问治国的“大法”（《洪范》），箕子讲了这一番话，题为“洪范”。在这篇讲话里，箕子说他的思想本是由禹而来，禹是传说的夏朝的创建人，据说生活在公元前22世纪。作者提到这些传说，都是为了增加五行说的重要性。至于《洪范》的实际年代，现代学术界倾向于定在公元前4世纪或前3世纪内。\n《洪范》中列举了“九畴”：“一、五行：一曰水，二曰火，三曰木，四曰金，五曰土。水曰润下，火曰炎上，木曰曲直，金曰从革，土爰稼穑。”“二、五事：一曰貌，二曰言，三曰视，四曰听，五曰思。貌曰恭，言曰从，视曰明，听曰聪，思曰睿。恭作肃，从作，明作哲，聪作谋，睿作圣。”我们且跳到第八：“八、庶征：曰雨，曰旸，曰燠，曰寒，曰风，曰时。五者来备，各以其叙，庶草蕃庑。一极备，凶；一极无，凶。曰休征：曰肃，时雨若；曰，时旸若；曰哲，时燠若；曰谋，时寒若；曰圣，时风若。曰咎征：曰狂，恒雨若；曰僭，恒旸若；曰豫，恒燠若；曰急，恒寒若；曰蒙，恒风若。”\n所谓“庶征”就是各种象征。这些象征是：雨、阳光、热、寒、风。它们都必须及时。这五者如果按正常秩序来得很充足，各种植物就会长得茂盛而丰饶。其中任何一种，如果极多，或者极少，就会造成灾害。以下是吉庆的象征；君主的严肃，将随之以及时雨；君主有条理，将随之以及时的阳光；君主的明智，将随之以及时的热；君主的谋虑，将随之以及时的寒；君主的圣明，将随之以及时的风。以下是不吉的象征：君主的猖狂，将随之以连续的雨；君主的越礼，将随之以连续的阳光；君主的逸乐，将随之以连续的热；君主的急躁，将随之以连续的寒；君主的愚昧，将随之以连续的风。"}]}
{"conversation": [{"input": "", "output": "在《洪范》里，我们看到，五行的观念还是粗糙的。《洪范》的作者说到五行的时候，所想的仍然是实际的物，如水、火等，而不是以五者为名的抽象的力，如后人所讲的五行那样。作者还告诉我们，人类世界和自然世界是互相关联的，君主方面的恶行就导致自然界异常现象的出现。这个学说，被后来的阴阳家大为发展了，叫做“天人感应论”。\n有两种学说进一步解释了这种感应的原因。一种是目的论的。它认为君主方面的恶行，使“天”发怒。这种怒造成异常的自然现象，代表着“天”给君主的警告。另一种是机械论的。它认为君主的恶行自动造成自然界的混乱，因而机械地产生异常现象。全宇宙是一个机械结构。它的一部分出了毛病，其他部分也必然机械地受到影响。这种学说代表了阴阳家的科学精神，而前一种学说则反映了阴阳家的术数根源。"}]}
{"conversation": [{"input": "", "output": "《月令》\n阴阳家第二篇重要文献是《月令》，最初见于公元前3世纪末的《吕氏春秋》，后来又载入《礼记》。《月令》的得名，是由于它是小型的历书，概括地告诉君民，他们应当按月做什么事，以便与自然力保持协调。在其中，宇宙的结构是按阴阳家的理论描述的。这个结构是时空的，就是说，它既是空间结构，又是时间结构。由于位于北半球，古代中国人十分自然地以为南方是热的方向，北方是冷的方向。于是阴阳家就把四季与四方配合起来。夏季配南方；冬季配北方；春季配东方，因为东方是日出的方向；秋季配西方，因为西方是日落的方向。阴阳家还认为，昼夜变化是四季变化的小型表现。从而，早晨是春季的小型表现，中午是夏季的小型表现，傍晚是秋季的小型表现，夜间是冬季的小型表现。\n南方和夏季都热，因为热在南方、在夏季“火德盛”。北方和冬季都冷，因为在北方、在冬季“水德盛”，冰、雪都与水相连，都是冷的。同样地，“木德盛”于东方和春季，因为春季万木生长，而东方与春季相配。“金德盛”于西方和秋季，因为金与秋季都有肃杀的性质，而西方与秋季相配。这样，五行（五德）有四样都说到了，只剩下土德还没有确定方位和季节。可是《月令》说了，土是五行的中心，所以在方位上居于四方的中央，在季节上居于夏秋之交。\n阴阳家试图用这样的宇宙论，既从时间又从空间解释自然现象，还进一步认为这些现象与人类行为密切联系。所以《月令》做出规定，天子应当按月做哪些事，才符合名义。\n《月令》告诉我们：“孟春之月……东风解冻，蛰虫始振。……是月也，天气下降，地气上腾，天地和同，草木萌动。”人的行为必须与此协调一致，所以在此月，天子“命相布德和令，行庆施惠，下及兆民。……禁止伐木，毋覆巢。……是月也，不可以称兵，称兵必天殃。兵戎不起，不可从我始”。如果天子在每月不按适合本月的方式行动，就要造成异常的自然现象。例如，“孟春行夏令，则雨水不时，草木早落，国时有恐。行秋令，则其民大疫，猋风暴雨总至，藜莠蓬蒿并兴。行冬令，则水潦为败，雪霜大挚，首种不入”（均见《礼记·月令》）。"}]}
{"conversation": [{"input": "", "output": "邹衍\n公元前3世纪阴阳家的主要人物是邹衍。据司马迁《史记》，邹衍是齐国（今山东省中部）人，在孟子之后不久。他著书十余万言，都已经失传了。可是司马迁对于邹衍的学说做了颇详细的说明。\n《史记》的《孟子荀卿列传》中说，邹衍的方法是“必先验小物，推而大之，至于无垠”。他的兴趣似乎集中在地理和历史方面。\n关于地理，司马迁写道：邹衍“先列中国名山大川，通谷禽兽，水土所殖，物类所珍，因而推之及海外，人之所不能睹。……以为儒者所谓中国者，于天下乃八十一分居其一分耳。中国名曰赤县神州。……中国外如赤县神州者九，乃所谓九州也。于是有裨海环之，人民禽兽莫能相通者，如一区中者，乃为一州。如此者九，乃有大瀛海，环其外天地之际焉。”（同上）\n关于邹衍的历史观点，司马迁写道：邹衍“先序今以上至黄帝，学者所共术，大并世盛衰，因载其禨祥度制，推而远之，至天地未生，窈冥不可考而原也”，“称引天地剖判以来，五德转移，治各有宜，而符应若兹”（《史记·孟子荀卿列传》）。"}]}
{"conversation": [{"input": "", "output": "一套历史哲学\n以上几行引文，表明邹衍建立了新的历史哲学，以五德转移解释历史变化。这个哲学的详细内容司马迁没有记载下来，可是《吕氏春秋》的《有始览·应同》篇讲了，不过这篇也没有提邹衍的名字。《应同》篇说：\n凡帝王者之将兴也，天必先见祥乎下民。黄帝之时，天先见大蚓大蝼。黄帝曰：土气胜。土气胜，故其色尚黄，其事则土。\n及禹之时，天先见草木秋冬不杀。禹曰：木气胜。木气胜，故其色尚青，其事则木。\n及汤之时，天先见金刃生于水。汤曰：金气胜。金气胜，故其色尚白，其事则金。\n及文王之时，天先见火，赤乌衔丹书集于周社。文王曰：火气胜。火气胜，故其色尚赤，其事则火。\n代火者必将水。天且先见水气胜。水气胜，故其色尚黑，其事则水。水气至而不知，数备，将徙于土。\n阴阳家认为，五行按一定顺序，相生相克。他们还认为，四季的顺序，与五行相生的顺序是一致的。木盛于春，木生火，火盛于夏。火生土，土盛于中央；土生金，金盛于秋；金生水，水盛于冬；水又生木，木盛于春。\n从以上引文看来，朝代的顺序，也是和五行的自然顺序一致的。以土德王的黄帝，为以木德王的夏朝所克。以木德王的夏朝，为以金德王的商朝所克。以金德王的商朝，为以火德王的周朝所克。以火德王的周朝，将为以水德王的朝代所克。以水德王的朝代，又将为以土德王的朝代所克。如此完成了这个循环。\n《吕氏春秋》所描述的还不过只是理论，不久之后，就在实际政治中产生效果。公元前221年，秦始皇帝统一中国，建立秦朝。他“推终始五德之传，以为周得火德，秦代周德，从所不胜，方今水德之始”，其色尚黑，其事则水，将黄河改名“德水”，“以为水德之始。刚毅戾深，事皆决于法，刻削无仁恩和义，然后合五德之数”（《史记·秦始皇本纪》）。\n正由于刻削少恩，秦朝为时不久，为汉朝取代。汉朝皇帝也相信，皇帝是承五德转移之运而王，但是汉朝究竟以何德而王，颇有争论。有人说，汉朝取代秦朝，因此是以土德王。但是也有人说，秦朝太残暴，太短促，不能算是合法的朝代，所以汉朝实际上是替代周朝。双方都有祥瑞支持，这些祥瑞都可以加以不同的解释。最后，在公元前104年，汉武帝决定正式宣布汉以土德王。即使如此，后来仍有意见分歧。\n汉朝以后，人们不大注意这个问题了。但是一直到辛亥革命取消帝制为止，皇帝的正式头衔仍然是“奉天承运皇帝”。所谓“承运”，就是承五德转移之运。"}]}
{"conversation": [{"input": "", "output": "《易传》中的阴阳学说\n五行学说解释了宇宙的结构，但是没有解释宇宙的起源。阴阳学说解释了宇宙起源。\n“阳”字本是指日光，“阴”字本是指没有日光。到后来，阴、阳发展成为指两种宇宙势力或原理，也就是阴阳之道。阳代表阳性、主动、热、明、干、刚等等，阴代表阴性、被动、冷、暗、湿、柔等等。阴阳二道互相作用，产生宇宙一切现象。这种思想，在中国人的宇宙起源论里直至近代依然盛行。早在《国语》（其成书可能晚至公元前4世纪、3世纪）里已经讲到阴阳之道。“幽王二年（公元前780），西周三川皆震。伯阳父曰：……阳伏而不能出，阴迫而不能烝，于是有地震。”（《周语一》）\n后来，阴阳就与《易经》从根本上结合起来。《易经》的“经”，基本成分是所谓“八卦”，每卦由三条连线或断线组成，即，，，，，，，。任取二卦组合起来，得六十四卦，即，，，等等。《易经》的原文只包括六十四卦的卦辞和爻辞。\n照传统的说法，八卦是伏羲所画。伏羲是中国传说中的第一个天子，比黄帝还早。有些学者说，是伏羲本人组合出六十四卦；另一些学者说，是公元前12世纪的文王组合出六十四卦。有些学者说，卦辞和爻辞都是文王写的；另一些学者说，卦辞是文王写的，爻辞是文王的杰出的儿子周公写的。这些说法无论是真是假，都是表明中国人赋予八卦和六十四卦以极端重要性。\n现代学术界提出一个说法，认为八卦、六十四卦都是周初发明的，用以模拟龟甲、兽骨上占卜的裂纹，这是前朝的商朝（约公元前1766—约前1123）所用的占卜方法，本章开始就讲了。就是烧灼甲骨，出现裂纹，根据裂纹来断定所卜的吉凶。但是这样的裂纹，形状既不规则，数目也不一定，所以很难用固定的公式解释它们。这种占卜方法，到了西周，似乎已经辅之以另一种方法，就是揲蓍草的茎，形成各种组合，产生奇数、偶数。这些组合的数目有限，所以能够用固定的公式解释。人们现在相信，八卦和六十四卦的连线（表示奇数，阳爻）、断线（表示偶数，阴爻）就是这些组合的图像。占卜者用这种揲蓍的方法，得出各爻，然后对照《易经》读出它的卦辞爻辞，断定所卜的吉凶。\n这就可能是《易经》的起源，也解释了书名的“易”字，是“变易”之“易”，指各爻组合是变易的。但是后来给《易经》加上了许多辅助性的解释，有些是道德学的，有些是形上学的，有些是宇宙论的。这些解释，到东周，甚至迟至西汉，才编集起来，称为“十翼”，都可以叫做“易传”。本章只讨论宇宙论方面的解释，其余的放在第十五章讨论。"}]}
{"conversation": [{"input": "", "output": "除了阴阳的观念，还有一个重要的观念是数的观念。由于古人通常认为占卜是泄露天机的方法，又由于用蓍草占卜是根据不同的数的组合，所以难怪《易传》的无名作者倾向于相信天机在于数。照他们的说法，阳数奇，阴数偶。《易传》说：“天一地二，天三地四，天五地六，天七地八，天九地十。天数五，地数五，五位相得而各有合。天数二十有五，地数三十，凡天地之数五十有五。此所以成变化而行鬼神也。”（《系辞传上》）\n后来阴阳家试图用数把五行与阴阳联系起来。他们这样说：“天之数，一，生水；地之数，六，成之。地之数，二，生火；天之数，七，成之。天之数，三，生木；地之数，八，成之。地之数，四，生金；天之数，九，成之。天之数，五，生土；地之数，十，成之。这样，一、二、三、四、五都是生五行之数，六、七、八、九、十都是成之之数。”（《礼记·月令》孟春之月“其数八”郑玄注，孔颖达疏）所以用这个说法，就解释了上面引用的“天数五，地数五，五位相得而各有合”这句话。这实在和古希腊毕达哥拉斯学说惊人的相似，照此说，希腊哲学讲的四大元素：火、水、地、气都是由数字间接地导出的。\n可是在中国，这是比较晚出的学说，在《易传》里从未提到五行。《易传》以为，八卦每卦各象征着宇宙中一定的事物。《说卦传》中说：“乾为天，为圜，为君，为父”；“坤为地，为母”；“震为雷”；“巽为木，为风”；“坎为水”，“为月”；“离为火，为日”；“兑为泽”。\n各卦中的连线是阳的符号，断线是阴的符号。乾卦、坤卦分别纯粹由连线、断线组成，所以各是阳、阴的典范。其余六卦都假定是由乾、坤交合而生。这样，乾、坤就是父、母，而其他六卦在《易传》中常常说是乾坤的子女。\n乾的第一爻（由下数起）与坤的第二、三爻结合，成为震，称为“长男”。坤的第一爻与乾的第二、三爻结合，成为巽，称为“长女”。乾的第二爻与坤的第一、三爻结合，成为坎，称为“中男”。坤的第二爻与乾的第一、三爻结合，成为离，称为“中女”。乾的第三爻与坤的第一、二爻结合，成为艮，称为“少男”。坤的第三爻与乾的第一、二爻结合，成为兑，称为“少女”。\n乾坤结合而生其余六卦，这种过程，也就是阴阳结合而生天下万物这种过程的象征。阴阳结合而生万物，与男女结合而生生物，是相似的。由此可知，阳是男道，阴是女道。"}]}
{"conversation": [{"input": "", "output": "《系辞传下》说：“天地缊，万物化醇；男女构精，万物化生。”天地是阴阳的物质表现，乾坤是阴阳的象征表现。“乾道成男，坤道成女。乾知大始，坤作成物。”（《系辞传上》）阴阳生成万物的过程，与男女生成生物的过程完全相似。\n原始中国人的宗教中，很可能想象有一个父神和母神，他们生出万物。可是在阴阳哲学中，用阴阳之道代替了或解释了这样的拟人的神。阴阳之道虽然也比作男女之道，但是已经被理解为完全不具人格的自然力了。"}]}
{"conversation": [{"input": "", "output": "第十三章 儒家的现实主义派：荀子\n先秦儒家三个最大的人物是孔子、孟子、荀子。荀子的生卒年代不详，可能是在公元前298年至前238年之间。\n荀子名况，又号荀卿，赵国（今河北省、山西省南部）人。《史记》的《孟子荀卿列传》说他五十岁来到齐国，当时齐国稷下是很大的学术中心，他可能是稷下最后一位大思想家。《荀子》一书有三十二篇，其中很多是内容详细而逻辑严密的论文，可能是荀子亲笔所写的。\n儒家之中，荀子思想，是孟子思想的对立面。有人说孟子代表儒家的左翼，荀子代表儒家的右翼。这个说法，尽管很有道理，但是概括得过分简单化了。孟子有左也有右：左就左在强调个人自由；右就右在重视超道德的价值，因而接近宗教。荀子有右也有左：右就右在强调社会控制；左就左在发挥了自然主义，因而直接反对任何宗教观念。\n\n人的地位\n荀子最著名的是他的性恶学说。这与孟子的性善学说直接相反。表面上看，似乎荀子低估了人，可是实际上恰好相反。荀子的哲学可以说是教养的哲学。他的总论点是，凡是善的、有价值的东西都是人努力的产物。价值来自文化，文化是人的创造。正是在这一点上，人在宇宙中与天、地有同等的重要性。正如荀子所说：“天有其时，地有其财，人有其治，夫是谓之能参。”（《荀子·天论》）\n孟子说：“尽其心者，知其性也，知其性，则知天矣。”（《孟子·尽心上》）可见在孟子看来，圣人要成为圣人，必须“知天”。但是荀子则相反，认为：“唯圣人为不求知天。”（《天论》）\n荀子认为，宇宙的三种势力：天、地、人，各有自己特殊的职责。“列星随旋，日月递照，四时代御，阴阳大化，风雨博施，万物各得其和以生。”（《天论》）这是天、地的职责。但是人的职责是，利用天地提供的东西，以创造自己的文化。荀子说：“大天而思之，孰与物畜而制之！”（《天论》）又说：“故错（措）人而思天，则失万物之情。”（《天论》）照荀子的说法，如果忽视人所能做的一切，就会忘记人的职责，如果敢于“思天”，就会冒充天履行天的职责。这就是“舍其所以参，而愿其所参，则惑矣”（《天论》）。"}]}
{"conversation": [{"input": "", "output": "人性的学说\n人性也必须加以教养，因为照荀子所说，凡是没有经过教养的东西不会是善的。荀子的论点是：“人之性，恶；其善者，伪也。”（《荀子·性恶》）伪，就是人为。照他看来，“性者，本始材朴也；伪者，文理隆盛也。无性则伪之无所加；无伪则性不能自美”（《荀子·礼论》）。\n荀子的人性论虽然与孟子的刚好相反，可是他也同意：人人能够成为圣人。孟子说：“人皆可以为尧舜。”荀子也承认：“涂之人可以为禹。”（《荀子·性恶》）这种一致，使得有些人认为这两位儒家并无不同。事实上不然，尽管这一点表面上相同，本质上大不相同。\n照孟子所说，仁、义、礼、智的“四端”是天生的，只要充分发展这“四端”，人就成为圣人。但是照荀子所说，人不仅生来毫无善端，相反的倒是具有实际的恶端。在《性恶》篇中，荀子企图证明，人生来就有求利求乐的欲望。但是他也肯定，除了恶端，人同时还有智能，可以使人向善。用他自己的话说：“涂之人也，皆有可以知仁、义、法、正之质，皆有可以能仁、义、法、正之具，然则其可以为禹，明矣。”（《性恶》）可见，孟子说“人皆可以为尧舜”，是因为人本来是善的；荀子论证“涂之人可以为禹”，是因为人本来是智的。"}]}
{"conversation": [{"input": "", "output": "道德的起源\n这就引起一个问题：既然如此，人在道德方面如何能善？因为，每个人如果生来就是恶的，那么，道德又起源于什么呢？为了回答这个问题，荀子提出了两个方面的论证。\n第一个方面，荀子指出，人们不可能没有某种社会组织而生活。这是因为，人们要生活得好些，有必要合作互助。荀子说：“百技所成，所以养一人也。而能不能兼技，人不能兼官，离居不相待则穷。”（《荀子·富国》）还因为，人们需要联合起来，才能制服其他动物。人“力不若牛，走不若马，而牛马为用，何也？曰：人能群，彼不能群也。……一则多力，多力则强，强则胜物”（《荀子·王制》）。\n由于这两种原因，人们一定要有社会组织。为了有社会组织，人们需要行为的规则。这就是“礼”。儒家一般都重视礼，荀子则特别强调礼。讲到礼的起源，荀子说：“礼起于何也？曰：人生而有欲，欲而不得，则不能无求，求而无度量分界，则不能不争。争则乱，乱则穷。先王恶其乱也，故制礼义以分之，以养人之欲，给人之求，使欲必不穷乎物，物必不屈于欲，两者相持而长，是礼之所起也。”（《荀子·礼论》）\n荀子还说：“欲恶同物，欲多而物寡，寡则必争矣。”（《荀子·富国》）荀子在此指出的，正是人类的根本烦恼之一。如果人们所欲与所恶不是同一物，比方说，有人喜欢征服人，有人也就喜欢被人征服，那么这两种人之间当然没有麻烦，可以十分和谐地一起生活。或是人人所欲之物极其充足，像可以自由呼吸的空气一样，当然也不会有麻烦。又或者人们可以孤立生活，各不相干，问题也会简单得多。可是世界并不是如此理想。人们必须一起生活，为了在一起生活而无争，各人在满足自己的欲望方面必须接受一定的限制。礼的功能就是确定这种限制。有礼，才有道德。遵礼而行就是道德，违礼而行就是不道德。\n这是荀子所做的一个方面的论证，以解释道德上善的起源。这种论证完全是功利主义的，与墨子的论证很相似。\n荀子还提出了另一方面的论证。他说：“人之所以为人者，非特以其二足而无毛也，以其有辨也。夫禽兽有父子而无父子之亲，有牝牡而无男女之别。故人道莫不有辨，辨奠大于分，分莫大于礼。”（《荀子·非相》）"}]}
{"conversation": [{"input": "", "output": "这里荀子指出了何为自然何为人为的区别，也就是庄子所做的天与人的区别。禽兽有父子，有牝牡，这是自然。至于父子之亲，男女之别，则不是自然，而是社会关系，是人为和文化的产物。它不是自然的产物，而是精神的创造。人应当有社会关系和礼，因为只有它们才使人异于禽兽。从这个方面的论证看来，人要有道德，并不是因为人无法避开它，而是因为人应当具备它。这方面的论证又与孟子的论证更其相似。\n在儒家学说中，礼是一个内容丰富的综合概念。它指礼节、礼仪，又指社会行为准则。但是在上述论证中，它还有第三种意义。在这种意义上，礼的功能就是调节。人要满足欲望，有礼予以调节。但是在礼节、礼仪的意义上，礼有另一种功能，就是使人文雅。在这种意义上，礼使人的情感雅化、净化。对于后者的解释，荀子也做出了重大的贡献。"}]}
{"conversation": [{"input": "", "output": "礼、乐的学说\n儒家以为，丧礼和祭礼（特别是祭祖宗）在礼中最为重要。丧礼、祭礼当时普遍流行，不免含有不少的迷信和神话。为了加以整顿，儒家对它们做出新的解释，注入新的观念，这见于《荀子》和《礼记》之中。\n儒家经典中，有两部是专讲礼的。一部是《仪礼》，是当时所行的各种典礼程序实录。另一部是《礼记》，是儒家对这些典礼所做的解释。我相信，《礼记》各篇大多数是荀子门人写的。\n人心有两方面：理智的；情感的。亲爱的人死了，理智上也知道死人就是死了，没有理由相信灵魂不灭。如果只按照理智的指示行动，也许就没有丧礼的需要。但是人心的情感方面，使人在亲人死了的时候，还希望死人能复活，希望有个灵魂会继续存在于另外一个世界。若按照这种幻想行事，就会以迷信为真实，否认理智的判断。\n所以，知道的、希望的，二者不同。知识是重要的，可是也不能光靠知识生活，还需要情感的满足。在决定对死者的态度时，不能不考虑理智和情感这两个方面。照儒家解释的，丧祭之礼正好做到了这一点。我已经说过，这些礼本来含有不少迷信和神话。但是经过儒家的解释，这些方面都净化了，其中宗教成分都转化为诗。所以它们不再是宗教的了，而单纯是诗的了。\n宗教、诗，二者都是人的幻想的表现。二者都是把想象和现实融合起来。所不同者，宗教是把它当做真的来说，而诗是把它当做假的来说。诗所说的不是真事，它自己也知道不是真事。所以它是自己欺骗自己，可是是自觉的自欺。它很不科学，可是并不反对科学。我们从诗中得到情感的满足而并不妨碍理智的进步。\n照儒家所说，我们行丧祭之礼的时候，是在欺骗自己，而又不是真正的欺骗。《礼记》记孔子说：“之死而致死之，不仁，而不可为也。之死而致生之，不智，而不可为也。”（《檀弓上》）这就是说，我们对待死者，不可以只按我们所知道的，或者只按我们所希望的去对待。应当采取中间的方式，既按所知道的，又按所希望的去对待。这种方式就是，对待死者，要像他还活着那样。\n荀子在他的《礼论》中说：“礼者，谨于治生死者也。生，人之始也；死，人之终也。终始俱善，人道毕矣。……夫厚其生而薄其死，是敬其有知而慢其无知也，是奸人之道而背叛之心也。……故死之为道也，一而不可得再复也，臣之所以致重其君，子之所致重其亲，于是尽矣。”“丧礼者，以生者饰死者也，大象其生以送其死也。故如死如生，如亡如存，终始一也。……故丧礼者，无他焉，明死生之义，送以哀敬而终周藏也。”"}]}
{"conversation": [{"input": "", "output": "《礼论》中还说：“祭者，志意思慕之情也，忠信爱敬之至矣，礼节文貌之盛矣，苟非圣人，莫之能知也。圣人明知之，士君子安行之，官人以为守，百姓以成俗。其在君子，以为人道也；其在百姓，以为鬼事也。……事死如事生，事亡如事存，状乎无形影，然而成文。”照这样解释，丧礼、祭礼的意义都完全是诗的，而不是宗教的。\n除了祭祖先的祭礼，还有其他各种祭礼。荀子用同一个观点对它们做了解释。《天论》有一段说：“雩而雨，何也？曰：无何也，犹不雩而雨也。日月食而救之，天旱而雩，卜筮然后决大事，非以为得求也，以文之也。故君子以为文，而百姓以为神。以为文则吉，以为神则凶也。”\n为求雨而祭祷，为做出重大决定而占卜，都不过是要表示我们的忧虑，如此而已。如果以为祭祷当真能够感动诸神，以为占卜当真能够预知未来，那就会产生迷信以及迷信的一切后果。\n荀子还作了《乐论》，其中说：“人不能不乐，乐则不能无形，形而不为道，则不能无乱。先王恶其乱也，故制《雅》、《颂》之声以道之，使其声足以乐而不流，使其文足以辨而不，使其曲直、繁省、廉肉、节奏，足以感动人之善心，使夫邪污之气无由得接焉，是先王立乐之方也。”所以在荀子看来，音乐是道德教育的工具。这一直是儒家奉行的音乐观。"}]}
{"conversation": [{"input": "", "output": "逻辑理论\n《荀子》中有《正名》篇。这是儒家学说中的一个老题目。“正名”是孔子提出来的，这一点在第四章讲过。孔子说：“君君，臣臣，父父，子子。”（《论语·颜渊》）孟子也说：“无父无君，是禽兽也。”（《孟子·滕文公下》）孔子、孟子只对伦理有兴趣，所以他们应用正名的范围也基本上限于伦理。可是荀子生活在名家繁荣的时代，因此他的正名学说既有伦理的兴趣，更有逻辑的兴趣。\n在《正名》篇，荀子首先叙述了他的知识论的理论，它与后期墨家的相似。他写道：“所以知之在人者谓之知，知有所合谓之智。”就是说，人所有的认识能力叫做“知”；认识能力与外物相合者叫做“智”，即知识。认识能力有两个部分。一个部分是他所谓的“天官”，例如耳目之官；另一个部分就是心。天官接受印象，心解释印象并予之以意义。荀子写道：“心有征知。征知，则缘耳而知声可也，缘目而知形可也。……五官簿之而不知，心征之而无说，则人莫不然谓之不知。”（《荀子·正名》）就是说，心将意义赋予印象。它将意义赋予印象，只有在这个时候，才可以凭耳朵知道声音，可以凭眼睛知道形状。五官虽能记录某物而不能辨别它，心试图辨别它若未能说出意义，在这个时候，人们还只好说是没有知识。\n关于名的起源和功用，荀子说：“制名以指实，上以明贵贱，下以辨同异。”（《荀子·正名》）就是说，名的起因部分是伦理的，部分是逻辑的。\n至于名的逻辑功用，荀子说，名是给予事物的，“同则同之，异则异之。……知异实者之异名也。故使异实者莫不异名也，不可乱也，犹使同实者莫不同名也”（《荀子·正名》）。\n关于名的逻辑分类，荀子进一步写道：“万物虽众，时而欲遍举之，故谓之物。物也者，大共名也。推而共之，共则有共，至于无共然后止。有时而欲遍举之，故谓之鸟兽。鸟兽也者，大别名也。推而别之，别则有别，至于无别然后止。”（《荀子·正名》）荀子这样地区分名为两种：共名、别名。共名是我们推理的综合过程的产物，别名是分析过程的产物。\n一切名都是人造的。名若是还在创立过程中，为什么这个实非要用这个名而不用别的名，这并无道理可讲。比方说，这种已经叫做“狗”的动物，如果当初不叫它“狗”，而叫它“猫”，也一样的行。但是，一定的名，一旦经过约定应用于一定的实，那就只能附属于这些实。正如荀子解释的：“名无固宜，约之以命，约定俗成谓之宜。”（《荀子·正名》）"}]}
{"conversation": [{"input": "", "output": "荀子还写道：“若有王者起，必将有循于旧名，有作于新名。”（《荀子·正名》）所以创立新名，定其意义，是君主及其政府的职能。荀子说：“故王者之制名，名定而实辨，道行而志通，则慎率民而一焉。故析辞擅作名以乱正名，使名疑惑，人多辨讼，则谓之大奸；其罪犹为符节、度量之罪也。”（《荀子·正名》）"}]}
{"conversation": [{"input": "", "output": "论其他几家的谬误\n荀子认为，名家和后期墨家的论证大都是以逻辑的诡辩术为基础，所以是谬误的。他把它们分为三类谬误。\n第一类谬误，他叫做“惑于用名以乱名”。他把墨辩“杀盗非杀人也”归入此类。这是因为，照荀子的看法，是盗就蕴涵是人，因为在外延方面“人”的范畴包含“盗”的范畴。所以，说到“盗”的时候，就意味着说他同时也是“人”。\n第二类谬误，他叫做“惑于用实以乱名”。他把“山渊平”归入此类，这句话是根据惠施的“山与泽平”改写的。实是具体的，个别的；而名是抽象的，一般的。谁若想以个别例外否认一般规律，结果就是用实以乱名。高山上的某一个渊，很可能真地与低地的某一个山一样高。但是不可以从这个例外的情况推论说，一切渊与一切山一样高。\n第三类谬误，他叫做“惑于用名以乱实”。他把墨辩的“牛马非马”归入此类，这跟公孙龙的“白马非马”正是同类的。如果考察“牛马”这个名，它确实与“马”这个名不相等。可是在事实上，有些动物属于“牛马”一类，而作为实，的确是“马”。\n于是荀子断言，出现这一切谬误，是由于“今圣王没”。若有圣王，他就会用政治权威统一人心，引导人们走上生活的正的正道，那就没有争辩的可能和必要了。\n荀子在这里反映了他那个动乱的时代精神。那是一个人们渴望政治统一以结束动乱的时代。这样的统一，虽然事实上只是统一中国，可是在这些人看来，就等于是统一天下。\n荀子的学生，有两个最著名：李斯、韩非。这二人都在中国历史上有重大影响。李斯后来做了秦始皇帝的丞相，始皇最后于公元前221年以武力统一了中国。这两位君臣一起致力于统一，不仅是政治的统一，也是思想的统一，这个运动的顶点就是公元前213年的“焚书坑儒”。另一位学生韩非，成为法家的领袖人物，为这次政治的、思想的统一提供了理论的辩护。法家思想将在下一章论述。\n\n第十四章 韩非和法家\n西周封建社会根据两条原则办事：一条是“礼”；一条是“刑”。礼是不成文法典，以褒贬来控制“君子”即贵族的行为。刑则不然，它只适用于“庶人”；或“小人”，即平民。这就是《礼记》中说的：“礼不下庶人，刑不上大夫。”（《曲礼上》）"}]}
{"conversation": [{"input": "", "output": "法家的社会背景\n这样做，是可能的，因为中国封建社会的结构比较简单。天子、诸侯和大夫都是以血亲或姻亲互相联系着。在理论上，各国诸侯都是天子的臣，各国内的大夫又是各国诸侯的臣。但是在实际上，这些贵族长期以来都是从祖先那里继承其权力，他们逐渐觉得，这些权力并不是依靠忠君的理论取得的。因此，许多大国诸侯，尽管名义上归中央的周天子管辖，实际上是半独立的；各国之内，也有许多大夫之“家”是半独立的。因为都是亲属或亲戚，这些封建领主保持着社会的、外交的接触，如果有什么事情要处理，也都遵循他们不成文的“君子协定”。这就是说，他们是遵礼而行。\n天子、诸侯高高在上，不直接与百姓打交道。这样的事情交给大夫们处理，每个大夫统治着自己领地内的百姓。大夫的领地通常都不大，人口也有限。所以贵族们统治他们的百姓，在很大程度上是以个人为基础。于是采用刑罚，以保证百姓服从。我们可以看出，在先秦封建社会，人的关系，无论尊卑，都是靠个人影响和个人接触来维持的。\n周朝的后几百年，封建社会制度逐步解体，社会发生了深远的变化。君子和小人的社会区别不再是绝对的了。在孔子的时代，已经有一些贵族丧失土地和爵位，又有些平民凭着才能和运气，顺利地成为社会上、政治上的显要人物。社会各阶级原有的固定性，被打破了。随着时间的推移，通过侵略和征服，大国的领土越来越大了。为了进行战争，准备战争，这些国家需要一个强有力的政府，也就是权力高度集中的政府，其结果就是政府的机构和功能比以前越来越复杂得多了。\n新的情况带来了新的问题。当时各国诸侯面临的都是这样的情况，自孔子以来诸子百家共同努力解决的就是这些问题。可是他们提出的解决方案，多是不够现实的，不能实行的。各国诸侯需要的不是对百姓行仁政的理想纲领，而是如何应付他们的政府所面临的新情况的现实方法。\n当时有些人对现实的实际政治有深刻的理解。诸侯常常找这些人打主意，如果他们的建议行之有效，他们往往就成为诸侯相信的顾问，有时候竟成为首相。这样的顾问就是所谓的“法术之士”。\n他们之所以称为法术之士，是因为他们提出了治理大国的法术。这些法术把权力高度集中于国君一人之手。他们鼓吹的这些法术就是愚人也能懂会用。照他们所说，国君根本不需要是圣人或超人。只要忠实地执行他们的法术，哪怕是仅有中人之资也能治国，并且治理得很好。还有些“法术之士”更进一步，将他们的法术理论化，做出理论的表述，于是构成了法家的思想。"}]}
{"conversation": [{"input": "", "output": "由此可见，把法家思想与法律和审判联系起来，是错误的。用现代的术语说，法家所讲的是组织和领导的理论和方法。谁若想组织人民，充当领袖，谁就会发现法家的理论与实践仍然很有教益，很有用处，但是有一条，就是他一定要愿意走极权主义的路线。"}]}
{"conversation": [{"input": "", "output": "韩非：法家的集大成者\n这一章，以韩非代表法家的顶峰。韩非是韩国（今河南省西部）的公子。《史记》说他“与李斯俱事荀卿，斯自以为不如非”（《老子韩非列传》）。他擅长著书，著《韩非子》五十五篇。富于讽刺意味的是，秦国比别的任何国家都更彻底地实行了韩非的学说，可是他正是死在秦国的狱中，这是公元前233年的事。他死于老同学李斯的政治暗害，李斯在秦国做官，嫉妒韩非在秦日益得宠。\n韩非是法家最后的也是最大的理论家，在他以前，法家已经有三派，各有自己的思想路线。一派以慎到为首。慎到与孟子同时，他以“势”为政治和治术的最重要的因素。另一派以申不害（死于公元前337年）为首，申不害强调“术”是最重要的因素。再一派以商鞅（死于公元前338年）为首，商鞅又称商君，最重视“法”。“势”，指权力，权威；“法”，指法律，法制；“术”，指办事、用人的方法和艺术，也就是政治手腕。\n韩非认为，这三者都是不可缺少的。他说：“明主之行制也天，其用人也鬼。天则不非，鬼则不困。势行教严逆而不违……然后一行其法。”（《韩非子·八经》）明主像天，因为他依法行事，公正无私。明主又像鬼，因为他有用人之术，用了人，人还不知道是怎么用的。这是术的妙用。他还有权威、权力以加强其命令的力量。这是势的作用。这三者“不可一无，皆帝王之具也”（《韩非子·定法》）。"}]}
{"conversation": [{"input": "", "output": "法家的历史哲学\n中国人尊重过去的经验，这个传统也许是出自占压倒多数的农业人口的思想方式。农民固定在土地上，极少迁徙。他们耕种土地，是根据季节变化，年复一年地重复这些变化。过去的经验足以指导他们的劳动，所以他们无论何时若要试用新的东西，总是首先回顾过去的经验，从中寻求先例。\n这种心理状态，对于中国哲学影响很大。所以从孔子的时代起，多数哲学家都是诉诸古代权威，作为自己学说的根据。孔子的古代权威是周文王和周公。为了赛过孔子，墨子诉诸传说中的禹的权威，据说禹比文王、周公早一千多年。孟子更要胜过墨家，走得更远，回到尧、舜时代，比禹还早。最后，道家为了取得自己的发言权，取消儒、墨的发言权，就诉诸伏羲、神农的权威，据说他们比尧、舜还早若干世纪。\n像这样朝后看，这些哲学家就创立了历史退化论。他们虽然分属各家，但是都同意这一点，就是人类黄金时代在过去，不在将来。自从黄金时代过去后，历史的运动一直是逐步退化的运动。因此，拯救人类，不在于创新，而在于复古。\n法家是先秦最后的主要的一家，对于这种历史观，却是鲜明的例外。他们充分认识到时代变化的要求，又极其现实地看待这些要求。他们虽然也承认古人淳朴一些，在这个意义上有德一些，然而他们认为这是由于物质条件使然，不是由于任何天生的高尚道德。照韩非的说法是，古者“人民少而财有余，故民不争。……今人有五子不为多，子又有五子，大父未死而有二十五孙，是以人民众而货财寡，事力劳而供养薄，故民争”（《韩非子·五蠹》）。\n由于这些全新的情况，出现了全新的问题，韩非认为，只有用全新的方案才能解决。只有愚人才看不出这个明显的事实。韩非用一个故事做比喻，说明这种愚蠢：“宋人有耕田者，田中有株，兔走，触株折颈而死。因释其耒而守株，冀复得兔。兔不可复得，而身为宋国笑。今欲以先王之政，治当世之民，皆守株之类也。”“是以圣人不期修古，不法常可，论世之事，因为之备。”（《韩非子·五蠹》）\n韩非之前的商君已经说过类似的话：“民道弊而所重易也；世事变而行道异也。”（《商君书·开塞》）\n这种把历史看做变化过程的观点，在我们现代人看来，不过老生常谈。但是从它在当时反对了古代中国其他各家流行的学说看来，实在是一种革命的观点。"}]}
{"conversation": [{"input": "", "output": "治国之道\n为了适应新的政治形势，法家提出了新的治国之道，如上所述，他们自以为是立于不败之地的。照他们所说，第一个必要的步骤是立法。韩非写道：“法者，编著之图籍，设之于官府，而布之于百姓者也。”（《韩非子·难三》）通过这些法，告诉百姓，什么应该做，什么不应该做，法一经公布，君主就必须明察百姓的行为。因为他有势，可以惩罚违法的人，奖赏守法的人。这样办，就能够成功地统治百姓，不论有多少百姓都行。\n关于这一点，韩非写道：“夫圣人之治国，不恃人之为吾善也，而用其不得为非也。恃人之为吾善也，境内不什数；用人不得为非，一国可使齐。为治者用众而舍寡，故不务德而务法。”（《韩非子·显学》）\n君主就这样用法用势治民。他不需要有特殊才能和高尚道德，也不需要像儒家主张的那样，自己做出榜样，或是通过个人的影响来统治。\n可以辩论的是，像这样的程序也并不真正是愚人就可以做到的，因为它需要有立法的才能和知识，还需要督察百姓的行为，而百姓又是很多的。对于这种反对意见，法家的回答是，君主不需要亲自做这一切事，他只要有术，即用人之术，就可以得到适当的人替他做。\n术的概念，饶有哲学的兴趣。它也是固有的正名学说的一个方面。法家用术这个名词表示的正名学说是“循名而责实”（《韩非子·定法》）。\n“实”，法家是指担任政府职务的人；“名”，是这些人的头衔。这些头衔指明，担任各职务的人应当合乎理想地做到什么事。所以“循名而责实”，就是责成担任一定职务的人，做到该职务应当合乎理想地做到的一切。君主的责任是，把某个特殊的名加于某个特殊的人，也就是把一定的职务授予一定的人。这个职务的功能，早已由法规定了，也由其名指明了。所以君主不需要，也不应该为他用什么方法完成任务操心；只要任务完成了，完成得好就行。任务完成得好，君主就奖赏他；否则惩罚他。如此而已。\n这里或许要问，君主怎么知道哪个人最适合某个职务呢？法家的回答是，也是用术就能知道。韩非说：“为人臣者陈而言，君以其言授之事，专以其事责其功。功当其事，事当其言，则赏；功不当其事，事不当其言，则罚。”（《韩非子·二柄》）照这样来处理几个实际的例子，只要君主赏罚严明，不称职的人就再也不敢任职了，即使送给他也不敢要。这样，一切不称职的人就都淘汰了，只剩下称职的人担任政府职务。"}]}
{"conversation": [{"input": "", "output": "不过还有这个问题：君主怎么知道某个“实”是否真正符合他的“名”呢？法家的回答是，这是君王本人的责任，他若不能肯定，就用效果来检验。他若不能肯定他的厨子手艺是不是真正好，只要尝一尝他做的肴馔就解决了。不过他也不需要总是亲自检验效果。他可以派别人替他检验，这些检验的人又是“实”，又严格地循其“名”以责之。\n照法家如此说来，他们的治国之道真正是即使是愚人也能掌握。君主只需要把赏罚大权握在手里。这样进行统治，就是“无为而无不为”。\n赏、罚，韩非叫做君主的“二柄”。二柄之所以有效，是由于人性趋利而避害。韩非说：“凡治天下，必因人情。人情者，有好恶，故赏罚可用。赏罚可用，则禁令可立而治道具矣。”（《韩非子·八经》）\n韩非像他的老师荀子一样相信人性是恶的。但是他又与荀子不同，荀子强调人为，以之为变恶为善的手段，韩非则对此不感兴趣。在韩非和其他法家人物看来，正因为人性是人性的原样，法家的治道才有效。法家提出的治国之道，是建立在假设人性是人性的原样，即天然的恶这个前提上；而不是建立在假设人会变成人应该成为的样子，即人为的善这个前提上。"}]}
{"conversation": [{"input": "", "output": "法家和道家\n“无为而无不为。”无为是道家的观念，也是法家的观念。韩非和法家认为，君主必需具备一种大德，就是顺随无为的过程。他自己应当无为，让别人替他无不为。韩非说，君主应如“日月所照，四时所行，云布风动；不以智累心，不以私累己；寄治乱于法术，托是非于赏罚，属轻重于权衡”（《韩非子·大体》）。换言之，君主具有种种工具和机器，用来进行统治，有了这些，就无为而无不为了。\n道家与法家代表中国思想的两个极端。道家认为，人本来完全是天真的；法家认为，人本来完全是邪恶的。道家主张绝对的个人自由；法家主张绝对的社会控制。可是在无为的观念上，两个极端却遇合了。这就是说，它们在这里有某些共同之处。\n法家的治道，也是后期道家所主张的，只是词句上稍有不同。《庄子》里有一段讲“用人群之道”。这一段既区分了有为与无为，还区分了“为天下用”与“用天下”。无为，是用天下之道；有为，是为天下用之道。君主存在的理由是统治全天下，所以他的功能和职责是自己无为，而命令别人替他为。换句话说，他的统治方法是以无为用天下。臣子的功能和职责，则是接受命令，遵命而为。换句话说，臣子的功用是以有为为天下用。这一段里说：“上必无为而用天下，下必有为为天下用，此不易之道也。”（《庄子·天道》）\n《庄子》这一段接着说：“故古之王天下者，知虽落天地，不自虑也；辩虽雕万物，不自说也；能虽穷海内，不自为也。”君主一定要这样，因为他万一考虑某件事，这就意味着别的事他没有考虑，可是他的功能和职责是考虑他治下的“一切”事。所以解决的办法，只有让他不自虑，不自说，不自为，但是命令别人替他虑，替他说，替他为。用这种方法，他无为，而无不为。\n至于君主“用天下”的详细程序，这一段里说：“是故古之明大道者，先明天，而道德次之；道德已明，而仁义次之；仁义已明，而分守次之；分守已明，而形名次之；形名已明，而因任次之；因任已明，而原省次之；原省已明，而是非次之；是非已明，而赏罚次之；赏罚已明，而愚知处宜，贵贱履位，仁贤不肖袭情。……此之谓太平，治之至也。”\n很清楚，这个程序的后部分正与法家相同。这一段还继续说：“古之语大道者，五变而形名可举，九变而赏罚可言也。骤而语形名，不知其本也。骤而语赏罚，不知其始也。……骤而语形名赏罚，此有知治之具，非知治之道；可用于天下，不足以用天下；此之谓辩士，一曲之人也。”"}]}
{"conversation": [{"input": "", "output": "从这里可以看出道家对法家的批评。法家的治道，需要君主公正无私。他一定惩罚应当受惩罚的人，即使这些人是他的亲友；他一定奖赏应当受奖赏的人，即使这些人是他的仇敌。只要他有一些时候不能这样做，他的整个统治机器就垮了。这样的要求是一个仅有中等智力的人远远不能胜任的，真正能实现这种要求的还只有圣人。"}]}
{"conversation": [{"input": "", "output": "法家和儒家\n儒家主张，治理百姓应当以礼以德，不应当以法以刑。他们坚持传统的治道，却不认识当初实行此道的环境已经变了。在这个方面，儒家是保守的。在另一方面，儒家同时又是革命的，在他们的观念里反映了时代的变化。传统上只按出身、财产划分的阶级区别，儒家不再坚持了。当然，孔子、孟子还继续讲君子与小人的区别。但是在他们看来，这种区别在于个人的道德水平，没有必要根据原来的阶级差别了。\n本章一开始就指出，在早期的中国封建社会中，以礼治贵族，以刑治平民。所以，儒家要求不仅治贵族以礼，而且治平民也应当以礼而不以刑，这实际上是要求以更高的行为标准用之于平民。在这个意义上，儒家是革命的。\n在法家思想里，也没有阶级的区别。在法律和君主面前人人平等。可是，法家不是把平民的行为标准提高到用礼的水平，而是把贵族的行为标准降低到用刑的水平，以至于将礼抛弃，只靠赏罚，一视同仁。\n儒家的观念是理想主义的，法家的观念是现实主义的。正由于这个缘故，所以在中国历史上，儒家总是指责法家卑鄙、粗野，法家总是指责儒家迂腐、空谈。\n\n第十五章 儒家的形上学\n第十二章说过，《易经》本来是一部占卜的书。到后来，儒家为它做出了宇宙论的、形上学的、伦理学的解释，构成了《易传》，附在现在通行的《易经》后面。\n《易传》的宇宙论学说已经在第十二章讲到了，往后在第二十三章还要讲到。这一章我们只限于讲《易传》和《中庸》中的形上学、伦理学学说。\n《中庸》是《礼记》的一篇。传统的说法是，《中庸》为孔子之孙子思所作，但是实际上它的大部分是较晚的著作。《易传》和《中庸》代表先秦儒家形上学发展的最后阶段。它们的形上学兴趣确实很大，所以公元3世纪、4世纪的新道家把《易》当做思辨哲学的三部主要经典之一，另外两部是《老子》、《庄子》，合称“三玄”。梁武帝（公元502年至549年在位）本人是佛教徒，也为《中庸》作注。公元10世纪和11世纪佛教禅宗的和尚也做过这样的注，标志着新儒家的开端。"}]}
{"conversation": [{"input": "", "output": "事物的原理\n《易传》中最重要的形上学观念是“道”的观念，道家也如此。可是，《易传》的道与道家的道，完全不同。道家的道是无名，不可名。《易传》的道，不但是可名，而且严格地讲来，正是道，也只有道，才是可名。\n为了区别这两个概念，不妨把道家的道加上引号，《易传》的道则不加。道家的“道”是统一的“一”，由此产生宇宙万物的生成和变化。《易传》的道则相反，是多样的，是宇宙万物各类分别遵循的原理。唯其如此，它们就很有点像西洋哲学中“共相”的概念。我们已经知道，公孙龙以“坚”为坚之类的共相，因为正是这个“坚”的共相使物质世界具体的物成为坚的。在《易传》的术语中，使坚物成为坚者可以称为坚之道。这个“坚之道”，可以与各个物体的坚分离，构成一个可名的形上学原理。\n有许多这样的“道”，如君道、臣道、父道、子道。它们是君、臣、父、子所应该成为者。每一类的道各以一个名表示，每个人都应该合乎理想地依照这些不同的名来行动。我们在此看出了孔子的正名学说。这个学说当初在孔子那里只不过是伦理的学说，现在在《易传》里就变成又是形上学的学说了。\n我们已经知道，《易》本来是占卜的书。用摆弄蓍草的方法得到某卦某爻，再从《易》里查出它的卦辞、爻辞，据说可以知道所卜的吉凶。所以这些卦辞、爻辞可以应用于实际生活的各种不同的特殊情况。《易传》的作者们由这种程序而悟到公式。从这个观点来看《易》，他们认为卦辞、爻辞都是公式，每个公式代表一种或多种道，也就是一种或多种共相原理。全部六十四卦和三百八十四爻的卦辞、爻辞，因而被认为代表了宇宙中所有的道。\n卦、爻，都被看做这些共相的道的图像。《易传》的《系辞传下》说：“易者，象也。”这样的象，如符合逻辑中所谓的“变项”。变项的作用，是代替一类或若干类具体事物。一个事物，按某种条件归入某类，就可以代入含有某变项的公式；这就是说，它可以代入某卦、某爻的卦辞、爻辞，这些卦、爻都是象。这个公式代表着这类事物应该遵循的道。从占卜的观点看，遵之则吉，违之则凶。从道德的观点看，遵之则是，违之则非。\n举例来说，六十四卦的第一卦——乾卦，据说是刚健之象；第二卦——坤卦，是柔顺之象。凡是满足刚健条件的事物，都可以代入有乾卦卦象出现的公式里；凡是满足柔顺条件的事物，都可以代入有坤卦卦象出现的公式里。因此，乾卦的卦辞、爻辞，被假定为代表宇宙一切刚健事物的道；坤卦的卦辞、爻辞，被假定为代表宇宙一切柔顺事物的道。"}]}
{"conversation": [{"input": "", "output": "所以坤卦《彖辞》说：“先，迷失道；后，顺得常。”坤卦《文言》说：“阴虽有美，含之以从王事，弗敢成也。地道也，妻道也，臣道也。地道无成，而代有终也。”\n乾卦正好与坤卦相对，是天之象、夫之象、君之象。乾卦的卦辞、爻辞代表着天道、夫道、君道。\n因此，谁若想知道如何为君为夫，就应当查阅乾卦所讲的；谁若想知道如何为臣为妻，就应当查阅坤卦所讲的。所以《系辞传上》说：“引而伸之，触类而长之，天下之能事毕矣。”又说：“夫易何为者也？夫易开物成务，冒天下之道，如斯而已者也。”\n《易纬·乾凿度》说：“易一名而含三义，所谓易也，变易也，不易也。”（孔颖达《周易正义》卷首引）第一个意义是：容易、简单；第二个意义是：转化、改变；第三个意义是不变。转化、改变是指宇宙的各个事物；简单和不变是指事物的道，或遵循的原理。事物变，而道不变。事物是复杂的，而道是容易和简单的。"}]}
{"conversation": [{"input": "", "output": "万物生成的“道”\n除了各类事物的道，还有万物作为整体的“道”。换句话说，除了特殊的多样的道，还有一般的统一的万物生成变化所遵循的“道”。《系辞传上》说：“一阴一阳之谓‘道’。继之者善也，成之者性也。”这是生成万物的“道”，这样的生成是宇宙的最大成就。所以《系辞传下》说：“天地之大德曰生。”\n生了某物，必有能生此物者，又必有生此物所用之质料。前者是主动成分，后者是被动成分。前者是刚健的，是阳；后者是柔顺的，是阴。生成万物，需要二者合作。所以说：“一阴一阳之谓‘道’。”\n每个事物在一个意义上是阳，在另一个意义上又是阴，这要根据它与其他事物的关系而定。例如，一个男人对于其妻是阳，对于其父又是阴。可是，生万物的形上学的阳只能是阳，生出每物的形上学的阴只能是阴。所以在“一阴一阳之谓‘道’”这句讲形上学的话里，所讲的阴、阳都只有绝对意义。\n值得注意的是，《易传》中讲的话有两套：一套是讲宇宙及其中的具体事物，另一套是讲《易》自身的抽象的象数系统。《系辞传上》说：“易有太极，是生两仪；两仪生四象；四象生八卦。”这个说法后来虽然成为新儒家的形上学、宇宙论的基础，然而它说的并不是实际宇宙，而是《易》象的系统。可是照《易传》的说法，“易与天地准”（《系辞传上》），这些象和公式在宇宙中都有其准确的对应物。所以这两套讲法实际上可以互换。“一阴一阳之谓‘道’”这句话固然是讲的宇宙，可是它可以与“易有太极，是生两仪”这句话互换。“道”等于“太极”，“阴”、“阳”相当于“两仪”。\n《系辞传下》说：“天地之大德曰生。”《系辞传上》说：“生生之谓易。”这又是两套说法。前者指宇宙，后者指易。可是两者又是同时可以互换的。"}]}
{"conversation": [{"input": "", "output": "万物变化的“道”\n我们已经知道，易有一个意义是转化、改变，合称变化。《易传》强调：宇宙万物永远在变化过程中。泰卦九三爻辞说：“无平不陂，无往不复。”《易传》认为这句话是万物变化的公式。这就是万物变化的“道”。\n事物若要臻于完善，若要保住完善状态，它的运行就必须在恰当的地位、恰当的限度、恰当的时间。《易》的卦辞、爻辞，把这种恰当叫做“正”、“中”。关于“正”，家人卦《彖辞》说：“女正位乎内，男正位乎外。男女正，天地之大义也。……父父，子子，兄兄，弟弟，夫夫，妇妇，而家道正。正家，而天下定矣。”\n“中”的意义是既不太过，又不不及。人的自然倾向是太过。所以《易传》和《老子》都说太过是大恶。《老子》讲“反”（第四十章），讲“复”（第十六章）。《易传》也讲“复”。《易》有复卦，其《彖辞》说：“复，其见天地之心乎。”\n《易传》的《序卦传》运用“复”的概念，解释了六十四卦的顺序安排。《易》原来分为上经、下经。《序卦传》认为上经讲天道，下经讲人事。关于上经，它说：“有天地，然后万物生焉。盈天地之间者唯万物。故受之以屯。屯者，盈也。”《序卦传》接着说明，如何上经中每一卦之后都是性质相反的一卦。\n关于下经，它说：“有天地，然后有万物。有万物，然后有男女。有男女，然后有夫妇。有夫妇，然后有父子。有父子，然后有君臣。有君臣，然后有上下。有上下，然后礼义有所错。”《序卦传》又接着说明，如何下经中每一卦之后都是性质相反的一卦。\n第六十三卦是既济，既济是已经完成的意思。《序卦传》在此说：“物不可穷也，故受之以未济，终焉。”\n照这样解释，六十四卦的顺序安排至少有三点含义：（一）宇宙中的一切，包括自然界、人类社会，形成一个自然序列的连续链条；（二）在演变过程中，每个事物都包含自己的否定；（三）在演化过程中，“物不可穷也”。\n《易传》和《老子》一样认为，要取得胜利，就一定要注意不要过分地胜利；要避免丧失某物，就一定要在此物中补充一些与它相反的东西。所以《系辞传下》说：“危者，安其位者也。亡者，保其存者也。乱者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘乱，是以身安而国家可保也。”\n《易传》还和《老子》一样认为，谦卑是美德。谦卦《彖辞》说：“天道亏盈而益谦，地道变盈而流谦……人道恶盈而好谦。谦，尊而光，卑而不可逾：君子之终也。”"}]}
{"conversation": [{"input": "", "output": "中和\n“中”的观念在《中庸》里充分发展。“中”很像亚里士多德的“黄金中道”的观念。有人可能把它理解为做事不要彻底，这就完全错了。“中”的真正含义是既不太过，又不不及。比方说由华盛顿去纽约，停在纽约为恰好，走过去停在波士顿为太过，没走到就停在费城为不及。公元前3世纪宋玉描写一位美女说：“增之一分则太长，减之一分则太短，著粉则太白，施朱则太赤。”（《登徒子好色赋》，《文选》卷十九）这番描写是说她的身体、容颜恰到好处。“恰到好处”即儒家所谓的“中”。\n时间，在“恰到好处”的观念中是个重要因素。冬天穿皮袄是恰好，夏天穿皮袄就不是了。所以儒家常常将“时”字与“中”字连用，如“时中”。孟子说孔子“可以仕则仕，可以止则止；可以久则久，可以速则速”（《孟子·公孙丑上》），所以“孔子，圣之时者也”（《孟子·万章下》）。\n《中庸》说：“喜怒哀乐之未发，谓之中；发而皆中节，谓之和。中也者，天下之大本也；和也者，天下之达道也。致中和，天地位焉，万物育焉。”（第一章）情感完全没有发生的时候，心的活动就无所谓太过、不及，而恰到好处。这是中的一个例子。情感发生了。而无所乖戾，这也是中，因为和是中的结果，中是来调和那些搞不好就会不和的东西的。\n以上是就情感说，所说的也适用于欲望。在个人行为和社会关系中，都有些适中之点，作为满足欲望和表现情感的恰当的限度。一个人，一切欲望和情感都满足和表达到恰当的限度，他的内部就达到和谐，在精神上很健康。一个社会也同样，其中各式各样的人的一切欲望和情感，都满足和表现到恰当的限度，这个社会的内部就达到和谐，安定而有秩序。\n和是调和不同以达到和谐的统一。《左传》昭公二十年记载晏子（卒于公元前493年）一段话，其中区分了“和”与“同”。他说：“和，如羹焉。水、火、醯、醢、盐、梅，以烹鱼肉。”由这些作料产生了一种新的滋味，它既不只是醯（醋）的味，也不只是醢（酱）的味。另一方面，同，“若以水济水”，“若琴瑟之专一”，没有产生任何新的东西。同，与异是不相容的。和与异不是不相容的，相反，只有几种异合在一起形成统一时才有和。但是要达到和，合在一起的各种异都要按适当的比例，这就是中。所以中的作用是达到和。"}]}
{"conversation": [{"input": "", "output": "一个组织得很好的社会，是一个和谐的统一，在其中，具有各种才能、各种职业的人都有适当的位置，发挥适当的作用，人人都同样地感到满意，彼此没有冲突。《中庸》说：“万物并育而不相害，道并行而不相悖……此天地之所以为大也。”（第三十章）\n这种和，若不只是包括人类社会，而且弥漫全宇宙，就叫做“太和”。易乾卦《彖辞》说：“大哉乾元！……保合太和，乃利贞。”"}]}
{"conversation": [{"input": "", "output": "庸常\n《中庸》说：“天命之谓性，率性之谓道，修道之谓教。道也者。不可须臾离也；可离，非道也。”（第一章）我们在此接触到“普通而平常”的重要性的思想，这是《中庸》的另一个重要概念。这个概念就是《中庸》的“庸”字，意思是普通或平常。\n每个人都知道天天要吃要喝。所以吃喝是人类普通而平常的活动。它们普通而平常，正由于它们重要，没有人能够没有它。人伦和道德也是如此。它们在有些人看来，简直普通而平常得没有价值。可是它们之所以如此，正由于它们重要，没有人能够离开它。吃饭、喝水、维护人伦、实行道德，都是“率性”，即遵循天性。这不是别的，就是“道”。所谓“教”不过就是“修道”。\n既然“道”是人不可离的，事实上也没有离的，为什么还需要修道，需要教呢？回答是这样：虽然所有人实际在某种程度上都遵循“道”，但是并不是所有人都充分觉悟到事实是如此。《中庸》说：“人莫不饮食也，鲜能知味也。”（第四章）教的作用，就是使人们了解他们都在不同程度地实际遵循“道”，使他们对于自己正在做的觉悟起来。\n还有一层，虽然所有人由于实际需要不得不在某种程度上遵循“道”，但是并不是所有人都能完全地遵循之。所以固然没有人能够完全不顾人伦而在社会中生活，可是同时也只有极少数的人能够完全符合这些人伦提出的条件。教的作用，就是使人把事实上已经不同程度地在做的事，做完全。\n所以《中庸》说：“君子之道，费而隐。夫妇之愚，可以与知焉。及其至也；虽圣人亦有所不知焉。夫妇之不肖，可以能行焉。及其至也，虽圣人亦有所不能焉。……君子之道，造端乎夫妇，及其至也，察乎天地。”（第十二章）所有的人，即使有的愚而不肖，都在某种程度上遵循“道”，虽然如此，教仍然需要，才能使人觉悟而完全，也就是明而诚。"}]}
{"conversation": [{"input": "", "output": "明诚\n在《中庸》里，诚和明是连在一起的。《中庸》说：“自诚明，谓之性。自明诚，谓之教。诚则明矣，明则诚矣。”（第二十一章）这就是说，一个人若是明白了日常生活中普通而平常的活动的一切意义，诸如饮食人伦的意义，他就已经是圣人。一个人若是把他所明白的完全做到了，他也是圣人。如果做不到，也就不可能完全明白其意义。如果不完全明白其意义，也就不可能完全做到。\n《中庸》还说：“诚者，非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也。合内外之道也。”（第二十五章）这段话的意义很清楚，我倒是怀疑，“仁”字、“知”字是不是该互换一下。\n《中庸》又说：“唯天下至诚，为能尽其性。能尽其性，则能尽人之性。能尽人之性，则能尽物之性。能尽物之性，则可以赞天地之化育。可以赞天地之化育，则可以与天地参矣。”（第二十二章）\n成己的同时，一定要看到还要成人。不管成人，也就不能成己。这是因为，只有通过人伦，即在社会领域内，才能尽其性。这就回到孔子、孟子的传统了，就是为了成己，必须行忠、恕，即行仁，这就包含着助人。成己，就是尽其性，即尽其受之于天者；助人，就是赞天地之化育。完全明白了这些意义，就可以与天地参。完全明白了意义，就是《中庸》所说的明；如此与天地参，就是它所说的诚。\n为了达到与天地参，是不是需要做非常的事呢？不需要。仅只需要做普通而平常的事，做得恰到好处，而且明白其全部意义。这样做，就可以达到合内外，这不仅是人与天地参，而且是人与天地合一。用这种方法可以达到出世，而同时仍然入世。后来的新儒家发展了这个思想，并且就是用这个思想攻击佛教的出世哲学。\n这就是儒家的方法，这种方法把人的精神提高到同天的境界。它与道家的方法不同，道家的方法是通过否定知识，把人的精神提高到超脱人世间的“彼”“此”分别。儒家的方法不是这样，它是通过推广仁爱，把人的精神提高到超脱寻常的人我和物我分别。\n\n第十六章 世界政治和世界哲学\n有句话说：“历史决不会重演。”又有句话说：“日光之下无新事。”这两句话结合起来也许含有全面的真理。从中国的观点看，在国际政治的范围内，当代的世界史以及近几百年的世界史就像是重演春秋战国时代的中国史。"}]}
{"conversation": [{"input": "", "output": "秦统一前的政治状况\n春秋时代（公元前722—前481）是由《春秋》所包括的年代而得名。战国时代是由当时各国战争激烈而得名。我们已经知道，封建时代人的行为受礼的约束。其实，礼不仅约束个人行为，而且约束各国行为。有些礼适用于和平时期，有些礼适用于战争时期。一个国家在对外关系中遵循的平时和战时的礼，等于我们现在所谓的“国际法”。\n我们看到，在现代，国际法越来越无效。近年来，已经有许多实例：一国进攻别国而事前不发最后通牒，不宣战。一国的飞机轰炸别国的医院，却装做没有看见红十字。在春秋战国时代，我们也看到相似的“国际法”无效的局面，这就是礼的衰微。\n春秋时代，还有人尊重国际的礼。《左传》记载了公元前638年宋国与楚国的“泓水之战”。古板的宋襄公亲自指挥宋军。在楚军正在渡河的时候，又在楚军渡了河还未排列成阵的时候，宋军司令官两次请求襄公下令攻击，襄公都说“不可”，还说不攻击不成阵势的队伍。结果宋军惨败，襄公本人也受伤。尽管如此，襄公仍然辩护他原来的决定，还说“君子不重伤，不禽二毛”。宋军司令官恼怒地说：“若爱重伤，则如勿伤；爱其二毛，则如服焉！”（《左传》僖公二十二年）宋襄公所说的符合传统的礼，代表封建武士的骑士精神；宋国司令官所说的代表动乱年代的实际。\n今天各国政治家用来维持国际和平的方法，与春秋战国时各国政治家试用过而未成功的方法，何其相似。注意到这一点是有趣的，也是令人丧气的。例如，公元前551年在宋国召开过十四国“弭兵”会议（《左传》襄公二十七年）。后来，将当时的“天下”划分为两个“势力范围”，东方归齐国控制，西方归秦国控制，公元前288年齐王为东帝，秦王为西帝（《史记·田敬仲完世家》）。各国之间也有各种联盟。战国时代，联盟归结为两大类型：由北而南的“纵”，由西而东的“横”。当时有七个主要的国家，其中的秦国最富于侵略性。纵的联盟是六国对付秦国的，由于秦国在最西，六国分布在东，由北而南，故名“合纵”。横的联盟是秦国与六国中的一国或数国结成以进攻其余国家的，所以是由西而东地扩张，故名“连横”。"}]}
{"conversation": [{"input": "", "output": "秦国的政策是“远交近攻”。用这种方法它总是终于破坏了反秦的合纵而获胜。秦国以其“耕战”优势，又在六国内广泛运用“第五纵队”战术，经过一系列的血战，一个一个地胜利地征服了六国，最后于公元前221年统一了全中国。于是秦王自定尊号为“秦始皇帝”，以此名垂于青史。同时他废除了封建制度，从而在历史上第一次创建了中央集权的中华帝国，号称“秦朝”。"}]}
{"conversation": [{"input": "", "output": "中国的统一\n中国的实际统一虽然是到秦始皇才实现，可是这种统一的愿望全国人民早就有了。《孟子》记载：梁惠王问孟子：“天下恶乎定？”孟子回答说：“定于一。”王又问：“孰能一之？”孟子回答说：“不嗜杀人者能一之。”（《梁惠王上》）“一”就是“统一”。这段对话清楚地表现了时代的愿望。\n这里用world（世界）翻译中文的“天下”，“天下”的字面意义是“普天之下”。有些人将“天下”译为empire（帝国），因为他们认为，古代中国人称之为“天下”者，只限于中国封建诸国的范围。这完全属实。但是我们不可以把一个名词的内涵，与某个时代的人们所了解的这个名词的外延，混淆起来。就外延说，它限于当时的人所掌握的对事实的知识；就内涵说，它是个定义的问题。举例来说，古代汉语的“人”字，当时所指的实际是限于中国血统的人，可是并不能因此就在把它译成现代汉语时译作“中国人”。古代中国人说“人”意思确实是想说人类，不过当时对人类的了解只限于在中国的人。同样的道理，古代中国人说“天下”，意思是想说“世界”，不过当时对世界的了解还没有超出中国的范围。\n从孔子时代起，一般的中国人，特别是中国政治思想家，就开始考虑世界范围内的政治问题。所以秦朝的统一中国，在当时人的心目中，就好像是今天在我们心目中的统一全世界。秦朝统一以后的两千多年，中国人一直在一个天下一个政府之下生活，只有若干短暂的时期是例外，大家都认为这些例外不是正常情况。因此中国人已经习惯于有一个中央集权的机构，保持天下太平，即世界和平。但是近几十年来，中国又被拖进一个世界，其国际政治局面，与遥远的春秋战国时代的局面相似。在这个过程中，中国人已经被迫改变其思想和行动的习惯。在中国人的眼里，这一方面又是历史的重演，造成了现在的深重的苦难（参看本章末的注）。"}]}
{"conversation": [{"input": "", "output": "《大学》\n作为中国哲学的国际性的例证，我们现在举出《大学》的某些观念。《大学》和《中庸》一样，也是《礼记》中的一篇。到了宋朝（960—1279），新儒家把《大学》、《中庸》和《论语》、《孟子》放在一起，称为《四书》，作为新儒家哲学的基本经典。\n新儒家说《大学》是曾子所作，曾子是孔子的得到真传的学生。不过说它是曾子所作，并没有实际证据。新儒家认为《大学》是道学的重要的入门书。它的第一章说：\n大学之道，在明明德，在亲民，在止于至善。……古之欲明明德于天下者，先治其国；欲治其国者，先齐其家；欲齐其家者，先修其身；欲修其身者，先正其心；欲正其心者，先诚其意；欲诚其意者，先致其知；致知在格物。\n物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。\n这些话又叫做《大学》的“三纲领”、“八条目”。照后来的儒家说，三纲领实际上只是一纲领，就是“明明德”。“亲民”是“明明德”的方法，“止于至善”是“明明德”的最后完成。\n同样，八条目实际上只是一条目，就是“修身”。格物、致知、诚意、正心这些步骤，都是修身的道路和手段。至于齐家、治国、平天下这些步骤，则是修身达到最后完成的道路和手段。所谓达到最后完成，就是“止于至善”。人只有在社会中尽伦尽职，才能够尽其性，至于完成。如果不同时成人，也就不可能成己。\n“明明德”与“修身”是一回事。前者是后者的内容。于是几个观念归结成一个观念，这是儒家学说的中心。\n一个人并不一定要当了国家或天下的元首，然后才能做治国、平天下的事。他仅仅需要作为国家一分子，为国尽力而为；作为天下一分子，为天下尽力而为。只要这样，他就是尽到了治国、平天下的全部责任。他如此诚实地尽力而为，他就是“止于至善”了。\n按本章的要求，只要指出《大学》的作者是为世界政治和世界和平着想，也就够了。他并不是第一个为此着想的人，但是很有意义的是，他竟做得如此的有系统。在他看来，光是治好自己本国，并不是为政的最后目的，也不是修身的最后目的。\n也不必在这里讨论，格物怎么能够成为修身的道路和手段。这个问题到以后讲新儒家的时候再来讨论。"}]}
{"conversation": [{"input": "", "output": "《荀子》的折中趋势\n在中国哲学的领域里，在公元前3世纪后半叶有一个强大的调和折中的趋势。杂家的主要著作《吕氏春秋》就是这时候编著的。但是这部著作虽然把其时的各家大都涉及了，偏偏没有对于折中主义自己的观念予以理论的根据。可是儒家、道家的著作家都提出了这样的理论，它表明两家尽管各有不同之处，然而都反映了那个时代的折中精神。\n这些著作家都同意有一个唯一的绝对的真理，名叫“道”。各家大都有所见于“道”的某一方面，在这个意义上对于“道”的阐明都有所贡献。可是儒家的著作家主张，唯有孔子见到了全部真理，所以其他各家都在儒家之下，虽然在某种意义上也是儒家的补充。道家的著作家则相反，主张只有老子、庄子见到了全部真理，因而道家应当在其他各家之上。\n《荀子》有一篇题为“解蔽”，其中说：\n昔宾孟之蔽者，乱家是也。墨子蔽于用而不知文，宋子蔽于欲而不知得，慎子蔽于法而不知贤，申子蔽于势而不知知，惠子蔽于辞而不知实，庄子蔽于天而不知人。\n故由用谓之，道尽利矣；由欲谓之，道尽慊矣；由法谓之，道尽数矣；由势谓之，道尽便矣；由辞谓之，道尽论矣；由天谓之，道尽因矣；此数具者，皆道之一隅也。\n夫道者，体常而尽变，一隅不足以举之。曲知之人，观于道之一隅而未之能识也。……孔子仁知且不蔽，故学乱术足以为先王者也。\n荀子又在《天论》篇中说：\n慎子有见于后，无见于先；老子有见于诎，无见于信；墨子有见于齐，无见于畸；宋子有见于少，无见于多。\n照荀子的看法，哲学家的“见”和“蔽”是联在一起的。他有所见，可是常常同时为其见所蔽。因而他的哲学的优点同时是它的缺点。"}]}
{"conversation": [{"input": "", "output": "《庄子》的折中趋势\n《庄子》最后一篇《天下》篇的作者，提出了道家的折中观点。这一篇实际上是先秦哲学的总结。我们不能肯定这位作者是谁，这并不妨碍他真正是先秦哲学的最好的历史学家和批评家。\n这一篇首先区分全部真理和部分真理。全部真理就是“内圣外王之道”，对于它的研究称为“道术”；部分真理是全部真理的某一方面，对于它的研究称为“方术”。这一篇说：“天下之治方术者多矣，皆以其有为不可加矣。古之所谓道术者，果恶乎在？……圣有所生，王有所成，皆原于一。”\n这个“一”就是“内圣外王之道”。这一篇继续在“道”内区分本、末、精、粗。它说：“古之人其备乎！……明于本数，系于末度，六通四辟，小大精粗，其运无乎不在。其明而在数度者，旧法世传之史，尚多有之。其在于诗书礼乐者，邹鲁之士，缙绅先生，多能明之。诗以道志，书以道事，礼以道行，乐以道和，易以道阴阳，春秋以道名分。”\n因此《天下》篇以为儒家与“道”有某些联系。但是儒家所知的限于“数度”，而不知所含的原理。这就是说，儒家只知道“道”的粗的方面和细枝末节，而不知其精，不知其本。\n《天下》篇继续说：“天下大乱，贤圣不明，道德不一。天下多得一，察焉以自好，譬如耳目鼻口，皆有所明，不能相通。犹百家众技也，皆有所长，时有所用。虽然，不该不遍，一曲之士也。……是故内圣外王之道，暗而不明，郁而不发。”\n《天下》篇接着做出了各家的分类，肯定每一家都对于“道”的某一方面有所“闻”，但是同时尖锐地批评了这一家的缺点。老子和庄子都受到高度的赞扬。可是很值得注意的是，这两位道家领袖的道术，也和别家一样，被说成“古之道术有在于是者”，也只是“道术”的一方面。这是含蓄的批评。\n由此看来，《天下》篇的含意似乎是说，儒家知道具体的“数度”，而不知所含的原理；道家知道原理，而不知数度。换句话说，儒家知道“道”之末，而不知其本；道家知其本，而不知其末。只有两家的结合才是全部真理。"}]}
{"conversation": [{"input": "", "output": "司马谈、刘歆的折中主义\n这种折中的趋势一直持续到汉朝。《淮南子》，又名《淮南王书》，与《吕氏春秋》一样具有折中性质，只是更倾向于道家。除了《淮南子》，还有两位历史学家司马谈和刘歆，本书第三章曾提到他们，也表现出折中的趋势。司马谈是一位道家。他的《论六家要旨》说：“《易大传》：‘天下一致而百虑，同归而殊涂。’夫阴阳、儒、墨、名、法、道德，此务为治者也，直所从言之异路，有省不省耳。”（《史记·太史公自序》）他往下指出了六家的优点和缺点，但是结论以为道家兼采了各家的一切精华，因此居于各家之上。\n刘歆则不同，是一位儒家。他的《七略》，基本上保存在《汉书·艺文志》里。他论列了十家之后，写了一段结论，其中也引用了司马谈引过的《易大传》的那句话，然后接着说：“今异家者各推所长，穷知究虑，以明其指。虽有蔽短，合其要归，亦六经之支与流裔。……若能修六艺之术，而观此九家（十家中略去小说家）之言，舍短取长，则可以通万方之略矣。”（《汉书·艺文志》）\n这一切说法反映了，甚至在思想领域里也存在着强烈的统一愿望。公元前3世纪的人，苦于长期战祸，渴望政治统一；他们的哲学家也就试图实现思想统一。折中主义是初步尝试，可是折中主义本身不可能建立一个统一的系统。折中主义者相信有全部真理，希望用选取各家优点的办法得到这个真理，也就是“道”。可是他们由此而得的“道”，只怕也只是许多根本不同的成分凑成的大杂烩，没有任何有机联系和一贯原则，所以与他们所加的崇高称号，“道”，完全不配。\n【注】 关于中国人的民族观念\n对于“中国的统一”这一节末段的论断，布德博士提出怀疑。他写道：“六朝（3世纪至6世纪），元朝（1280—1367），清朝（1644—1911）实际上为时之久，足以使中国人在思想上对于分裂或异族统治感到司空见惯，尽管这种局面从理论上讲也许不是‘正统’。况且即使在‘正统’的统一时期，也还是常有怀柔或征服一系列的外族，如匈奴等，以及镇压国内叛乱的事。所以我不认为目前的内忧外患是中国人在春秋战国以后所不熟悉的局面，当然目前的忧患的确具有世界规模，其后果更加严重。”"}]}
{"conversation": [{"input": "", "output": "布德博士所提到的历史事实无疑都是对的，不过我在这一节所要讲的不是历史事实本身，而是中国人直到上世纪，甚至本世纪初，对于这些历史事实的感受。强调元朝、清朝是外来的统治，这一点是用现代的民族主义眼光提出来的。从先秦以来，中国人鲜明地区分“中国”或“华夏”，与“夷狄”，这当然是事实，但是这种区分是从文化上来强调的，不是从种族上来强调的。中国人历来的传统看法是，有三种生灵：华夏、夷狄、禽兽。华夏当然最开化，其次是夷狄，禽兽则完全未开化。\n蒙古人和满人征服了中国的时候，他们早已在很大程度上接受了中国文化。他们在政治上统治中国，中国在文化上统治他们。中国人最关切的是中国文化和文明的继续和统一，而蒙古人和满人并未使之明显中断或改变。所以在传统上，中国人认为，元代和清朝，只不过是中国历史上前后相继的许多朝代之中的两个朝代而已。这一点可以从官修的各朝历史看出来。例如，明朝在一定意义上代表着反元的民族革命，可是明朝官修的《元史》，把元朝看做是继承纯是中国人的宋朝正统的朝代。同样，在黄宗羲（1610—1695）编著的《宋元学案》中，并没有从道德上訾议诸如许衡（1209—1281）、吴澄（1249—1333）这些学者，他们虽是汉人，却在元朝做了高官，而黄宗羲本人则是最有民族气节的反满的学者之一。\n民国也有一部官修的《清史稿》，把清朝看做继承明朝正统的朝代。它对于有关辛亥革命的一些事件的处理，现政府认为不妥，把它禁了。如果再有一部官修的新的《清史》，写法就可能完全不同。可是我在此要讲的，是传统的观点。就传统的观点而论，元朝、清朝正如其他朝代一样，都是“正统”。人们或许说中国人缺乏民族主义，但是我认为这正是要害。中国人缺乏民族主义是因为他们惯于从天下即世界的范围看问题。\n中国人历来不得不同匈奴等非华夏人搏斗，对于这件事，中国人历来觉得，他们有时候不得不同夷狄搏斗，正如有时候不得不同禽兽搏斗。他们觉得，像匈奴那些人不配同中国分享天下，正如美国人觉得红印第安人不配同他们分享美洲。\n由于中国人不大强调种族区别，结果就造成公元3世纪、4世纪期间允许各种外族自由移入中国。这种移入现在叫做“向内殖民”，是六朝政治动乱的一个主要原因。希特勒在《我的奋斗》中从超等民族的观点批评的正是这种“向内殖民”。"}]}
{"conversation": [{"input": "", "output": "佛教的输入似乎使许多中国人认识到除了中国人也还另外有文明人存在，不过在传统上对印度有两种看法。反对佛教的中国人相信印度人不过是另一种夷狄。信仰佛教的中国人则认为印度是“西方净土”。他们对印度的称赞，是作为超世间的世界来称赞。所以佛教的输入，尽管对中国人的生活产生巨大影响，也并没有改变中国人自以为是人世间唯一的文明人的信念。\n由于有这些看法，所以中国人在16世纪、17世纪开始与欧洲人接触时，就认为他们也是与以前的夷狄一样的夷狄，称他们为夷。因此中国人并不感到多大的不安，即使在交战中吃了败仗也是如此。可是一发现欧洲人具有的文明虽与中国的不同，然而程度相等，这就开始不安了。情况的新奇之处不在于存在着不同于中国人的人群，而在于存在着不同于中国文明的文明，而且有相等的力量和重要性。中国历史上只有春秋战国时期有与此相似的情况，当时的各国虽不相同，但是文明程度相等，互相攻战。中国人现在感觉到是历史重演，原因就在此。\n如果读一读19世纪的大臣如曾国藩（1811—1872）、李鸿章（1823—1901）的文章，更能够证实他们对于西方冲击的感受，的确是如此。这个注试图说明他们如此感受的原因。"}]}
{"conversation": [{"input": "", "output": "第十七章 将汉帝国理论化的哲学家：董仲舒\n孟子说过，不喜欢杀人的人能够统一天下。（见《孟子·梁惠王上》）他似乎说错了，因为数百年后，正是秦国统一了全中国。秦国在“耕战”两方面，也就是经济上、军事上，都超过其他国家。当时秦国是出名的“虎狼之国”。它全靠武力，又加上法家残忍的意识形态，胜利地征服了一切敌国。"}]}
{"conversation": [{"input": "", "output": "阴阳家和儒家的混合\n不过孟子也没有完全说错，因为秦朝于公元前221年建立之后，只存在了大约十五年。始皇帝死后不久，发生一系列的造反，反抗暴秦统治，帝国崩溃了，取而代之的是汉朝（公元前206年至公元220年）。汉朝继承秦朝政治统一的思想，继续秦朝未竟的事业，就是建立政治与社会的新秩序。\n董仲舒（约公元前179—约前104），就是按照这样的意图进行理论化的大理论家。他是广川（今河北省南部）人。汉朝罢黜百家，独尊儒术，他在其中起了很大作用。为了儒家的正统而创建基本制度，他也起了重要作用：著名的考试制度，就是从他的时代开始形成的。在这个制度下，进入仕途的各级政府官员就不靠出身高贵，不靠财富，而靠通过一系列定期考试。这些考试由政府主持，在全国同时举行，对于社会的所有成员都敞开大门，只有极少数人除外。当然，这些考试在汉朝仍是雏形，在数百年后才真正普遍实行。这个制度是董仲舒第一个发起的，更有意义的是他主张以儒家经典作为这些考试的基础。\n据说董仲舒专精学业，曾经“三年不窥园”，结果写出了巨著《春秋繁露》。又说他“下帷讲诵，弟子传以久次相授业，或莫见其面”，就是说，新学生只从老学生受业，不一定亲自见到他。（见《汉书·董仲舒传》）\n董仲舒所要做的就是为当时政治、社会新秩序提供理论根据。照他的说法，由于人是天的一部分，所以人行为的根据，一定要在天的行为中寻找。他采用了阴阳家的思想，认为天与人之间存在密切联系。从这个前提出发，他把主要来源于阴阳家的形上学的根据，与主要是儒家的政治、社会哲学结合起来。\n汉语的“天”字，有时译为Heaven（主宰之天），有时译为nature（自然之天）。然而这两种译法都不十分确切，在董仲舒哲学中尤其如此。我的同事金岳霖教授曾说：“我们若将‘天’既解为自然之天，又解为主宰自然的上帝之天，时而强调这个解释，时而强调另一个解释，这样我们也许就接近了这个中国名词的几分真谛。”（未刊稿）这个说法对某些情况似不适合，例如就不适合老子、庄子，但是完全适合董仲舒。在本章之内出现“天”字时，请读者想起金教授这段话，作为董仲舒哲学中“天”字的定义。\n我在第十二章指出过，先秦思想有两条不同的路线：阴阳的路线，五行的路线。他们各自对宇宙的结构和起源做出了积极的解释。可是这两条路线后来混合了，在董仲舒那里这种混合特别明显。所以在他的哲学中既看到阴阳学说，又看到五行学说。"}]}
{"conversation": [{"input": "", "output": "宇宙发生论的学说\n据董仲舒说，宇宙由十种成分组成：天、地、阴、阳，五行的木、火、土、金、水，最后是人（见《春秋繁露·天地阴阳》，以下只注篇名）。他的阴阳观念很具体。他说：“天地之间，有阴阳之气，常渐人者，若水常渐鱼也。所以异于水者，可见与不可见耳。”（《如天之为》）\n董仲舒所定的五行顺序，与《洪范》所定的（见本书第十二章）不同。他定的顺序是：第一是木、第二是火、第三是土、第四是金、第五是水（《五行之义》）。五行“比相生而间相胜”（《五行相生》）。木生火，火生土，土生金，金生水，水生木（《五行之义》），这是“比相生”。木胜土，土胜水，水胜火，火胜金，金胜木（《五行相胜》），这是“间相胜”。\n董仲舒和阴阳家一样，以木、火、金、水各主管四季的一季，四方的一方。木主管东方和春季，火主管南方和夏季，金主管西方和秋季，水主管北方和冬季。土主管中央并且扶助木、火、金、水。四时变换用阴阳运行来解释（《五行之义》）。\n阴阳的盛衰遵循固定的轨道，轨道是经过四方的圆圈。阴初盛的时候，它就去扶助东方的木，形成了春。阳全盛的时候，它就去南方扶助火，形成了夏。但是根据物极必反的宇宙规律，如《老子》和《易传》所讲的，它当然盛极必衰。阳盛极而衰的时候，阴就同时开始盛了。阴初盛的时候，它到东方[1]扶助金，形成了秋。阴极盛的时候，它到北方扶助水，形成了冬。阴盛极而衰，阳同时开始盛，于是又有新的循环。\n所以四季变化来自阴阳的盛衰，四季循环实际是阴阳循环。董仲舒说：“天道之常，一阴一阳。阳者天之德也，阴者天之刑也。……是故天之道，以三时（春、夏、秋）成生，以一时（冬）丧死。”（《阴阳义》）\n照董仲舒的说法，这是表明“天之任阳不任阴，好德不好刑”（《阴阳位》）。也是表明“天亦有喜怒之气，哀乐之心，与人相副。以类合之，天人一也”（《阴阳义》）。\n因此，无论在肉体或精神方面，人都是天的副本（见《为人者天》）。既然如此，人就高于宇宙其他一切的物。“天、地、人，万物之本也。天生之，地养之，人成之。”（《立元神》）人何以成之？董仲舒说通过礼、乐，就是说，通过文明和文化。假使真的没有文明和文化，宇宙就好像是个未成品，宇宙本身也会感到不完全的痛苦。所以他说，天、地、人“三者相为手足，合以成体，不可一无也”（《立元神》）。"}]}
{"conversation": [{"input": "", "output": "人性学说\n由于天有其阴阳，人是天的副本，所以人心也包含两个成分：性、情。董仲舒用“性”字，有时取广义，有时取狭义。就狭义说，性与情分开而且相对；就广义说，性包括情。在广义上，董仲舒有时候以性为“质”，“性者，质也”（《深察名号》）。人的这种质，包括性（狭义）和情。由性而有仁，由情而有贪。狭义的性，相当于天的阳；情相当于天的阴（见《深察名号》）。\n与此相联系，董仲舒谈到争论已久的老问题，就是人性，即人的质，是善是恶的问题。他不同意孟子的性善说，他说：“善如米，性如禾。禾虽出米，而禾未可谓米也。性虽出善，而性未可谓善也。米与善，人之继天而成于外也。非在天所为之内也。天所为，有所至于止。止之内谓之天，止之外谓之王教。王教在性外，而性不得不遂。”（《实性》）\n董仲舒因此强调人为和教化的作用，只有教化才使人与天、地同等。在这方面，他接近荀子。但是他又和荀子不同，不同之处在于，他不认为人的质已经是恶的。善是性的继续，不是性的逆转。\n董仲舒以为教化是性的继续，这一点他又接近孟子。他写道：“或曰：性有善端，心有善质，尚安非善？应之曰：非也。茧有丝而茧非丝也。卵有雏而卵非雏也。比类率然，有何疑焉。”（《深察名号》）问题的提出，代表孟子的观点。问题的回答，董仲舒把他自己和孟子清楚地分开了。\n但是这两位哲学家的不同，实际上不过是用语不同。董仲舒自己就说：“孟子下质于禽兽之所为，故曰性之已善；吾上质于圣人之所善，故谓性未善。”（《深察名号》）孟子与董仲舒的不同，就这样归结为两个用语“已善”和“未善”的不同。"}]}
{"conversation": [{"input": "", "output": "社会伦理学说\n照董仲舒的说法，阴阳学说也是社会秩序的形上学根据。他写道：“凡物必有合。合，必有上，必有下，必有左，必有右，必有前，必有后，必有表，必有里。……有寒必有暑，有昼必有夜，此皆其合也。阴者阳之合，妻者夫之合，子者父之合，臣者君之合。物莫无合，而合各有阴阳。……君臣父子夫妇之义，皆与诸阴阳之道。君为阳，臣为阴；父为阳，子为阴；夫为阳，妻为阴。……王道之三纲，可求于天。”（《基义》）\n这个时期以前的儒家认为，社会有“五伦”，即君臣、父子、夫妇、兄弟、朋友。董仲舒从中选出“三伦”，称为“三纲”。“纲”字的意义是网的大绳，所有的细绳都连在大绳上。君为臣纲，就是说，君为臣之主。夫为妻纲，父为子纲，都是这个意思。\n三纲之外，还有五常，都是儒家坚持的。“常”有不变的意思，五常是儒家所讲的五种不变的德性：仁、义、礼、智、信。董仲舒本人虽然没有特别强调这一点，但是所有的汉儒都共同主张，这五种德性与五行相合。仁与东方的木合，义与西方的金合，礼与南方的火合，智与北方的水合，信与中央的土合。（见《白虎通义》卷八）\n五常是个人的德性，三纲是社会的伦理。旧时纲、常二字连用，意指道德，或一般道德律。人发展人性必须遵循道德律，道德律是文化与文明的根本。"}]}
{"conversation": [{"input": "", "output": "政治哲学\n可是不是一切人都能自己做到这一点。所以政府的职能就是帮助发展人性。董仲舒写道：“天生民性，有善质而未能善，于是为之立王以善之，此天意也。”（《深察名号》）\n王者以庆、赏、罚、刑为“四政”，相当于四季。董仲舒说：“庆赏刑罚与春夏秋冬，以类相应也，如合符。故曰王者配天，谓其道。天有四时，王有四政，四政若四时，通类也，天人所同有也。”（《四时之副》）\n政府的组织也是以四季为模型。照董仲舒说，政府官员分为四级，是模仿一年有四季。每级每个官员下面有三个副手，也是模仿一季有三月。官员像这样分为四级，又是因为人的才能和德性也是自然地分为四等。所以政府选出那些应该当选的人，再按他们德才的自然等级而加以任用。“故天选四时、十二（月），而人变尽矣。尽人之变，合之天，唯圣人者能之。”（《官制象天》）\n天人关系既然如此密切，所以董仲舒认为，社会上政治的过失必然表现为自然界的异常现象。阴阳家早已提出这种学说，董仲舒则提供目的论的和机械论的解释。\n从目的论上讲，人间的政治过失必然使天生气，发怒。天怒的表现，是通过自然界的灾异，诸如地震、日食、月食、旱灾、水灾。这都是天的警告，要人主改正错误。\n从机械论上讲，照董仲舒所说，则是“百物去其所与异，而从其所与同”，“物固以类相召也”（《同类相动》）。所以人的异常必然引起自然界的异常。董仲舒认为这完全是自然规律，毫无超自然的因素，这就与他在别处所讲的目的论学说矛盾了。"}]}
{"conversation": [{"input": "", "output": "历史哲学\n在第十二章我已经讲到邹衍如何以五德终始的学说解释改朝换代。某个朝代，因为它用某德，必须用合乎此德的方式进行统治。董仲舒修改了这个学说，认为朝代的更迭不是根据五德运行，而是根据他所说的“三统”顺序。三统是黑统、白统、赤统。每统各有其统治系统，每个朝代各正一统。（见《三代改制质文》）\n照董仲舒的说法，在实际历史上，夏朝（传说在公元前2205年至前1766年）正黑统；商朝（约公元前1766年至约前1122年）正白统；周朝（约公元前1122年至前255年）正赤统。这形成历史演变的循环。周朝以后的新朝代又要正黑统，照此循环下去。\n有趣的是，我们看到，在现代也用颜色表示社会组织的各种不同的系统，它也正是董仲舒所用的那三种颜色。按照他的学说，我们也许可以说，法西斯主义正黑统，资本主义正白统，共产主义正赤统。\n当然，这只不过是巧合。照董仲舒所说，三统并无根本不同。他认为，新王建立新朝代，是由于他受命于天。所以他必须做出某些外表上的改变，以显示他受了新命。这些改变包括“徙居处，更称号，改正朔，易服色”。董仲舒说：“若夫大纲、人伦、道理、政治、教化、习俗、文义尽如故，亦何改哉？故王者有改制之名，无改制之实。”（《楚庄王》）\n改制并没有改变基本原则，董仲舒称之为“道”。他说：“道之大原出于天，天不变，道亦不变。”（《汉书·董仲舒传》）\n王者受命于天的学说并不是新学说。《书经》中已有此说，孟子则把它说得更清楚。但是董仲舒把它纳入他的总体的天人哲学中，使之更加明确了。\n在封建时代，君主都是从祖先继承权威。即使是秦始皇帝也不例外。创建汉朝的刘邦则不然，他出身平民，却取得了天下。这需要某种理论根据，董仲舒就提供了这种根据。\n董仲舒的王者受命于天的学说，既为行使皇权提供根据，又对行使皇权有所限制。皇帝必须注视天的喜怒表现，依照它来行事。汉朝的皇帝，以及以后各朝皇帝也或多或少地是一样，就是用这一点检验他自己和他的政策，一旦出现灾异使之不安的时候，就试图改正。\n董仲舒的三统说也对每个朝代的统治有所限制。一个皇家，无论多么好，其统治时间是有限的。终点一到，它就得让位给新朝，新朝的创建者又是受新命于天的。儒家就是用这样的一些措施，试图对专制君主的绝对权力加以约束。"}]}
{"conversation": [{"input": "", "output": "对《春秋》的解释\n照董仲舒说，直接继承周朝的既不是秦朝，也不是汉朝。他断言，实际上是孔子受天命继周而正黑统。孔子不是实际的王，却是合法的王。\n这是一个奇怪的学说，但是董仲舒及其学派竟然坚持它，相信它。《春秋》本是孔子故乡鲁国的编年史，却被他们（不正确地）认为是孔子的重要政治著作。他们说孔子在《春秋》中行使新王的权力。孔子正黑统，按照黑统进行了一切改制。董仲舒以解释《春秋》而著名，能够引用《春秋》来证实他哲学的各方面。实际上，他不过是引《春秋》以为他的权威的主要来源。他的著作题为《春秋繁露》，原因就在此。\n董仲舒分春秋时代（公元前722年至前481年）为三世：孔子所见世，所闻世，所传闻世。据董仲舒说，孔子作《春秋》时，用不同的词语记载这三世发生的事件。通过这些不同的“书法”就可以发现《春秋》的“微言大义”。"}]}
{"conversation": [{"input": "", "output": "社会进化的三个阶段\n以前有三部重要的解释《春秋》的书，即《三传》，从汉朝起这《三传》本身也成了经典。它们是《左传》（可能本来不是整个地为解释《春秋》而作，到后来才归附上去）、《公羊传》、《穀梁传》。“三传”都是以据说是作者的姓氏命名。其中以《公羊传》的解释，特别与董仲舒的学说相合。在《公羊传》中有相同的三世说。东汉后期，何休（129—182）为《公羊传》作解诂，进一步对这个学说进行了加工。\n照何休的说法，《春秋》所记的过程，是孔子在理想上变“衰乱世”为“升平世”，再变为“太平世”的过程。何休以“所传闻世”与“衰乱世”相配合，这是第一阶段。在此阶段，孔子集中他的全部注意于自己的鲁国，以鲁为改制中心。何休以“所闻世”与“升平世”相配合，这是第二阶段。在此阶段，孔子已经治好了本国，进而将安定和秩序传到“中国”境内的其他华夏国家。最后，第三阶段，何休以“所见世”与“太平世”相配合。在此阶段，孔子不仅将安定和秩序传到诸夏之国，而且开化了周围的夷狄之国。在此阶段，何休说：“天下远近大小若一。”（《公羊传》隐公元年注）当然，何休的意思不是说，这些事孔子都实际完成了。他的意思是说，如果孔子当真有了权力、权威，他就会完成这些事。可是，即使如此，这个学说也仍然是荒诞的，因为孔子只活在《春秋》三世的后期，怎么可能做前期的事呢？\n何休阐明的道路，是孔子从本国做起，进而治平天下。这条道路，与《大学》阐明的治国平天下的步骤相似。所以在这一方面，《春秋》成了《大学》的例证。\n这种将社会进化分为三阶段的学说，又见于《礼记》的《礼运》篇。照《礼运》篇所说，第一阶段是乱世，第二阶段是“小康”之世，第三阶段是“大同”之世。《礼运》篇描述的“大同”如下：\n大道之行也，天下为公。选贤与能，讲信修睦。故人不独亲其亲，不独子其子。使老有所终，壮有所用，幼有所长，矜寡孤独废疾者皆有所养，男有分，女有归。货恶其弃于地也，不必藏于已；力恶其不出于身也，不必为己。是故谋闭而不兴，窃切乱贼而不作，故外户而不闭。是谓大同。\n虽然《礼运》篇作者说这种“大同”是在过去的黄金时代，它实际上代表了汉朝人当时的梦想。汉朝人看到的单纯是政治统一，他们一定希望看到更多方面的统一，像大同那样的统一。\n\n\n\n[1] 不是西方，虽然西方是与秋相配的。据董氏说法，其原因是天“任阳不任阴”（《阴阳位》）。"}]}
{"conversation": [{"input": "", "output": "[1] 不是西方，虽然西方是与秋相配的。据董氏说法，其原因是天“任阳不任阴”（《阴阳位》）。\n\n第十八章 儒家的独尊和道家的复兴\n汉朝不仅在年代上继承秦朝，而且在许多方面也是继承秦朝。它巩固了秦朝首次实现的统一。"}]}
{"conversation": [{"input": "", "output": "统一思想\n为达到巩固统一的目的，秦采取了许多政策，其中最重要的是统一思想的政策。秦统一六国之后，丞相李斯上书始皇帝，说：“古者天下散乱，莫能相一。……人善其所私学，以非上所建立。今陛下并有天下，辨白黑而定一尊。而私学乃相与非法教之制。……如此不禁，则主势降乎上，党与成乎下。”（《史记·李斯列传》）\n然后李斯提出极端严厉的建议：一切史记，除了秦记；一切“百家”思想的著作和其他文献，除了由博士官保管的，除了医药、卜筮、种树之书，都应当送交政府烧掉。至于任何个人若想求学，他们都应当“以吏为师”。（见《史记·秦始皇本纪》）\n始皇帝批准了李斯的建议，于公元前213年付诸实施。这虽然是彻底扫荡，实际上却不过是长期存在的法家思想合乎逻辑的应用而已。韩非早已说过：“明主之国，无书简之文，以法为教；无先王之语，以吏为师。”（《韩非子·五蠹》）\n李斯建议的目的很明白。他肯定是希望只有一个天下，一个政府，一个历史，一个思想。所以医药之类实用方技之书免于焚烧，用我们现在的话说，是因为它们是技术书籍，与“意识形态”无关。\n可是，正是秦朝的残暴促使它迅速垮台，汉朝继之而兴，大量的古代文献和“百家”著作又重见天日。汉朝统治者们虽然不赞成其前朝的极端措施，可是他们也感到，如果要维持政治上的统一，还是一定要统一帝国内的思想。这是统一思想的第二次尝试，是沿着与秦朝不同的路线进行的。\n汉武帝（公元前140年至前87年在位）进行了这一番新的尝试，他采纳了董仲舒的建议。\n公元前136年左右，董仲舒在对策中说：“《春秋》大一统者，天地之常经，古今之通谊也。今师异道，人异论，百家殊方，指意不同，是以上无以持一统。”他在对策的结论中建议：“诸不在六艺之科、孔子之术者，皆绝其道，勿使并进。”（《汉书·董仲舒传》）\n武帝采纳了这个建议，正式宣布儒学为国家官方学说，《六经》在其中占统治地位，当然，儒家要巩固这个新获得的地位，需要用相当时间从其他对立的各家中择取许多思想，从而使儒学变得与先秦儒学很不相同。前一章我们已经讲到，这个折中混合的过程是怎样进行的。而且自从武帝以后，政府总是使儒家比别家有更好的机会来阐发他们的学说。\n董仲舒所说的大一统原则，也在《春秋公羊传》中讨论过。《春秋》第一句是：“元年，春，王正月。”《公羊传》的解释中说：“何言乎‘王正月’？大一统也。”据董仲舒和公羊学派说，这个大一统，就是孔子作《春秋》时为他的理想中的新朝代制定的纲领之一。"}]}
{"conversation": [{"input": "", "output": "武帝根据董仲舒建议而实施的措施，比起李斯向始皇帝建议的措施，要积极得多，也温和得多，虽然两者的目的同样地在于统一整个帝国的思想。汉朝的措施，不是像秦朝的措施那样不加区别地禁绝一切学派的思想，造成思想领域的真空，而是从“百家”之中选出一家，即儒家，给予独尊的地位，作为国家的教义。还有一点不同，汉朝的措施没有颁布对于私自教授其他各家思想的刑罚。它仅只规定，凡是希望做官的人都必须学习《六经》和儒学。以儒学为国家教育的基础，也就打下了中国的著名的考试制度的基础，这种制度是用于扩充政府新官员的。这样一来，汉朝的措施实际上是秦朝的措施与以前的私学相调和的产物。这种私学，自孔子以后越来越普遍了。有趣的是，中国第一个私学教师，现在变成了中国第一个国学教师。"}]}
{"conversation": [{"input": "", "output": "孔子在汉代思想中的地位\n这样做的结果，孔子的地位在公元前1世纪中叶就变得很高了。大约在这个时期，出现了一种新型的文献，名叫“纬书”。纬，是与经相对的，譬如织布，有经有纬。汉朝许多人相信，孔子作了《六经》，还有些意思没有写完，他们以为，孔子后来又作了《六纬》，与《六经》相配，以为补充。所以，只有《六经》与《六纬》的结合，才构成孔子的全部教义。当然，这些纬书实际上都是汉朝人伪造的。\n在纬书中，孔子的地位达到了空前绝后的高度。例如，有一篇春秋纬，名叫“汉含孳”，它写道：“孔子曰：丘览史记，援引古图，推集天变，为汉帝制法。”另一篇春秋纬，名叫“演孔图”，说孔子是黑帝的儿子，还列举了孔子生平的许多奇迹。这都是荒诞的虚构。这些纬书把孔子说成超人，说成神，能预知未来。这些说法若真正统治了中国，孔子的地位就类似耶稣的地位，儒家就成了地道的宗教了。\n可是不久以后，儒家中具有现实主义和理性主义头脑的人，针对这些关于孔子和儒学的“非常可怪之论”，提出了抗议。他们认为，孔子既不是神，也不是王，只是一个圣人。孔子既没有预知有汉，更没有为任何朝代制法。他不过继承了过去伟大传统的文化遗产，使之具有新的精神，传之万世罢了。"}]}
{"conversation": [{"input": "", "output": "古文学派和今文学派之争\n儒家中的这些人形成了一派，名为古文学派。这个学派的得名，是由于它声称拥有“秦火”焚书之前密藏的经书，都是用古文字体书写的。相对立的一派，有董仲舒等人，称为今文学派，其得名是由于所用的经书是用汉朝通行的字体书写的。\n这两个学派的争论，是中国学术史上最大的争论之一，这里不必详说。这里必须说的只有一点，就是古文学派的兴起，是对今文学派的反动，也是革命。西汉末年，古文学派得到刘歆（约公元前46—公元23）的支持。刘歆是当时最大的学者之一。由于他全力支持古文学派，到了后来，今文学派的人就攻击他一手伪造了全部古文经，这是很冤枉的。\n近年来，我看出这两派的来源很可能上溯到先秦儒家的两派，今文学派可能是先秦儒家理想派的继续，古文学派可能是先秦儒家现实派的继续。换句话说，今文学派出于孟子学派，古文学派出于荀子学派。\n《荀子》有一篇《非十二子》，其中说：“略法先王而不知其统……案往旧造说，谓之五行，甚僻违而无类，幽隐而无说，闭约而无解。……子思唱之，孟轲和之。”\n这一段话，现代学者长期困惑莫解。《中庸》据说是子思作的，可是在《中庸》里，在《孟子》里，都没有提到五行。但是在《中庸》里，还是有这样的话：“国家将兴，必有祯祥；国家将亡，必有妖孽。”（第二十四章）《孟子》里也这样说过：“五百年必有王者兴。”（《公孙丑下》）这些话似乎可以表明，孟子和《中庸》的作者（如果不是子思本人，也一定是子思门人）在某种程度上的确相信天人感应和历史循环。我们会想起，这些学说在阴阳五行家中都是很显著的。\n若把董仲舒看成与孟子一派有一定的联系，那么，上述的荀子对子思、孟子的非议就更加有意义了。因为董仲舒观点的原型如果真的出于孟子一派，则董仲舒是孟子一派的新发展，根据董仲舒来判断孟子，则孟子也的确可以说是“僻违”而“幽隐”了。\n这个假说，还有事实可以增加它的力量。这就是，孟子和董仲舒都以为《春秋》是孔子所作，都特别重视《春秋》。孟子说：“孔子惧，作《春秋》。《春秋》，天子之事也。是故孔子曰：‘知我者其唯《春秋》乎；罪我者其唯《春秋》乎。’”（《滕文公下》）孟子的说法是，孔子作《春秋》，是做天子所做的事。从这个说法，很容易得出董仲舒的说法，说是孔子果真受天命为天子。\n还有一个事实，就是董仲舒阐明他的人性学说时，总是毫不隐讳地拿它与孟子的人性学说做比较。在前一章已经指出，二人的人性学说的不同，实际上只是用语的不同。"}]}
{"conversation": [{"input": "", "output": "如果我们接受了这个假说，认为今文学派是儒家理想派即孟子一派的继续，那么就只有假定古文学派是儒家现实派即荀子一派的继续，才合乎道理。正因为如此，所以公元1世纪的古文学派思想家，都具有与荀子和道家相似的自然主义的宇宙观（在这方面，荀子本人是受道家影响，前面已经讲过了）。"}]}
{"conversation": [{"input": "", "output": "扬雄和王充\n扬雄（公元前53—公元18），是古文学派成员，就是持有自然主义宇宙观的实例。他著的《太玄》在很大程度上充满了“反者道之动”的思想，这正是《老子》和《易经》的基本思想。\n扬雄还写了一部《法言》，在其中攻击阴阳家。当然，他在《法言》中也称赞了孟子。不过这也无碍于我的假说，因为孟子虽有某些阴阳家的倾向，可是从未走到像汉代今文学派那样的极端。\n古文学派最大的思想家无疑是王充（公元27—约1），他以惊人的科学的怀疑精神，反对偶像崇拜。他的主要著作是《论衡》。他谈到这部著作特有的精神时写道：“《诗》三百，一言以蔽之，曰：‘思无邪’。《论衡》篇以十数，亦一言也，曰：‘疾虚妄。’”（《论衡·佚文篇》）又说：“事莫明于有效，论莫定于有证。”（《论衡·薄葬篇》）\n王充用这种精神有力地攻击了阴阳家的学说，特别是天人感应的学说，无论是目的论的，还是机械论的。关于天人感应论的目的论方面，他写道：“夫天道，自然也，无为。如谴告人，是有为，非自然也。黄老之家，论说天道，得其实矣。”（《论衡·谴告篇》）\n关于此论的机械论方面，他说：“人在天地之间，犹蚤虱之在衣裳之内，蝼蚁之在穴隙之中。蚤虱蝼蚁为顺逆横从，能令衣裳穴隙之间气变动乎？蚤虱蝼蚁不能，而独谓人能，不达物气之理也。”（《论衡·变动篇》）"}]}
{"conversation": [{"input": "", "output": "道家与佛学\n所以王充为后一世纪的道家复兴开辟了道路。在这里，要再一次强调“道教”与“道家”的区别，前者是宗教，后者是哲学。我们要讲的是道家哲学的复兴，这种复兴的道家哲学，我称之为“新道家”。\n有趣的是，我们看到，汉朝末年，道教也开始产生了。现在有人把这种民间的道教叫做新的道家。古文学派清除了儒家中的阴阳家成分，这些成分后来与道家混合，形成一种新型的杂家，叫做道教。在这个过程中，孔子的地位由神的地位还原为师的地位，老子则变成教主，这种宗教模仿佛教，终于也有了庙宇、神职人员、宗教仪式。它变成一种有组织的宗教，几乎完全看不出先秦道家哲学，所以只能叫做道教。\n在这以前，佛教已经从印度经过中亚传入中国。这里也必须强调“佛教”与“佛学”的区别，前者是宗教，后者是哲学。刚才说过，佛教在制度组织方面极大地启发了道教。在宗教信仰方面，道教的发展则是受到民族情绪的极大刺激，人们愤怒地注视着外来的佛教竟然胜利地侵入中国。有些人的确以为佛教是夷狄之教。所以道教是中国本地的信仰，而且在一定程度上是作为取代佛教的本地宗教而发展起来的，在这个过程中，它又从它的外来对手借用了大量的东西，包括制度、仪式，以至大部分经典的形式。\n但是，佛教除了是一个有组织的宗教，还有它的哲学，即佛学。道教虽然一贯反对佛教，但是道家却以佛学为盟友。当然，在出世方面，道家不及佛学。可是在神秘的形式上，二者很有相似之处。道家的“道”，道家说是不可名的；佛学的“真如”，佛学也说是不可言说的。它既不是“一”，也不是“多”；既不是“非一”，也不是“非多”。这样的名词术语，正是中国话所说的“想入非非”。\n在公元3世纪、4世纪，中国著名的学者一般都是道家，他们又常常是著名的佛教和尚的亲密朋友。这些学者一般都精通佛典，这些和尚一般都精通道家经典，特别是《庄子》。他们相聚时的谈话，当时叫做“清谈”。他们谈到了“非非”的时候，就一笑无言，正是在无言中彼此了解了。\n在这类场合，就出现了“禅”的精神。禅宗是中国佛教的一支，它真正是佛学和道家哲学最精妙之处的结合。它对后来中国的哲学、诗词、绘画都有巨大的影响。我们将在第二十二章详细讨论它。"}]}
{"conversation": [{"input": "", "output": "政治社会背景\n现在，让我们回到汉朝独尊儒家和尔后复兴道家的政治社会背景上来。儒家的胜利不是仅仅由于当时某些人的运气或爱好。当时存在的一定的环境，使儒家的胜利简直是不可避免的。\n秦国征服六国，靠的是以法家哲学为基础的残酷无情的精神，这在对内控制和对外关系中都表现出来。秦朝亡了以后，人人就谴责法家的苛刻，完全不讲儒家的仁义道德。武帝于公元前140年就宣布，凡是治申不害、商鞅、韩非以及苏秦、张仪之学的人一律不准举为贤良做官。（见《汉书·武帝纪》）\n法家如是变成秦的替罪羊。在其他各家中，与法家距离最远的是儒家和道家，所以很自然地发生了有利于儒家、道家的反作用。汉朝初期，所谓“黄老之学”的道家，实际上十分盛行。例如武帝的祖父文帝（公元前179年至前157年在位）就深爱“黄老”，大历史学家司马谈在其《论六家要旨》中对道家评价最高。\n按照道家的政治哲学来说，好的政府不要多管事情，而要尽可能少管事情。所以圣王在位，如果他的前王管事过多造成恶果，他就要尽量消除。这恰好是汉初的人所需要的，因为秦朝造成的苦难之一，就是管得过多。所以建立汉朝的高祖刘邦率领他的革命军队，进入秦朝首都长安的时候，就与人民约法三章：杀人者死，伤人及盗抵罪；除此以外，秦朝的苛法全部废除。（见《史记·高祖本纪》）汉朝的创建人就是这样地实行“黄老之学”，虽然实行了，无疑是完全不自觉的。\n所以道家哲学正好符合汉初统治者的需要，他们的政策是除秦苛法，与民休息，使国家在长期的耗尽一切的战争后恢复元气。到了元气恢复了，道家哲学就不再适用了，而需要一个进一步建设的纲领。统治者们在儒家学说中找到了它。\n儒家的社会、政治哲学是保守的，同时又是革命的。它保守，就在于它本质上是贵族政治的哲学；它又革命，就在于它给予这种贵族政治以新的解释。它维护君子与小人的区别，这一点是孔子时代的封建的中国所普遍接受的。但是它同时坚决主张，君子与小人的区别不应当像原先那样根据血统，而应当根据才德。因此它认为，有德有才的人应当就是在社会居于高位的人，这样是完全正确的。\n第二章已经指出，中国古代社会以家族制度为骨干，儒家学说给予家族制度以理论根据。随着封建制度的解体，老百姓从封建主手里解放出来，但是旧有的家族制度仍然存在。因而儒家学说作为现存社会制度的理论根据也仍然存在。"}]}
{"conversation": [{"input": "", "output": "废除封建制度的主要后果，是政治权力与经济权力正式分开。当然，事实上新的地主们在当地社会上拥有很大势力，包括政治势力。可是至少在职务上他们不是当地的政治统治者，虽然他们通过财富和声望时常能够对国家任命的官员施加影响。这总算前进了一步。\n新的贵族，如官僚和地主，有许多人远远不是儒家所要求的有德有才的人，可是他们全都需要儒家专门提供的一些知识。这就是有关繁文缛礼的知识，要靠这些来维持社会差别。汉朝的创建者刘邦降服了他的一切对手之后，第一个行动就是命令儒者叔孙通，和他的门徒一起，制定朝仪。首次试行新的朝仪之后，刘邦满意地说：“吾乃今日知为皇帝之贵也！”（《史记·刘敬叔孙通列传》）\n叔孙通的做法，他的同行儒者有些人很不赞成，但是成功了，由此可以看出为什么新的贵族喜欢儒家学说，即便是对于它的真正精神他们也许反对，也许不知。\n可是最为重要的，是我在第三章指出的一个事实，就是西方人把儒家称为“孔子学派”，很不确切，须知儒家就是“儒”家。这种“儒”不仅是思想家，而且是学者，他们精通古代文化遗产，这种双重身份是别家所不具备的。他们教授古代文献，保存伟大的文化传统，对它们做出他们能够做出的最好的解释。在一个农业国家，人们总是尊重过去，所以这些儒也总是最有影响。\n至于法家，虽然成了秦的替罪羊，可是也从未全部被人抛弃。在第十三章，我已经指出，法家是些现实的政治家。他们是能够针对新的政治状况提出新的统治法术的人。所以，随着中华帝国版图的扩展，统治者们不能不依靠法家的理论和技术。这就使得汉朝以来的正统儒家，总是责备各朝的统治者是“儒表法里”。但是在实际上，不论儒家学说、法家学说，各有其应用的适当范围。儒家学说的专用范围是社会组织、精神的和道德的文明，以及学术界。法家学说的专用范围则限于实际政治的理论和技术。\n道家也有行时的机会。中国历史上有几个时期，政治、社会秩序大乱，人们对于古代经典的研究一无时间，二无兴趣，很自然地倾向于批评现存的政治、社会制度。在这样的时代，儒家学说自然衰落，道家学说自然兴盛。这时候道家学说提供尖锐的批评，以反对现存的政治、社会制度；还提供逃避现实的思想体系，以避开伤害和危险。这些正适合生于乱世的人们的需要。"}]}
{"conversation": [{"input": "", "output": "汉朝亡于公元220年，接着是长期的分裂和混乱，直到公元589年隋朝统一全国才告结束。这四个世纪，有两个特征。一个特征是频繁的战争和朝代的更迭，一系列的朝代统治中国的中部和南部，一系列的朝代统治中国的北部。另一个特征是几个游牧民族的兴起，有的是用武力越过长城，定居华北；有的是和平移入的。北方的几个朝代就是他们建立的，其势力始终未能扩展到长江。由于这些政治特征，这四个世纪通称“六朝”，又称“南北朝”。\n这是一个在政治、社会方面的黑暗世纪，悲观主义极为流行。有些方面它很像欧洲的中世纪，时间也有一段是同时。这时候，在欧洲，基督教成为统治力量；在中国，新的宗教——佛教迅速发展。可是，若是说，这是文化低落的世纪，那就完全错了——有些人就是这样说的。恰恰相反，如果我们取“文化”一词的狭义，那就可以说，在这个世纪，在几个方面，我们达到了中国文化的一个高峰。绘画、书法、诗歌和哲学在这个时期都是极好的。\n下面两章就来讲这个时期主要的本国哲学，这个哲学我名为“新道家”。"}]}
{"conversation": [{"input": "", "output": "第十九章 新道家：主理派\n“新道家”是一个新名词，指的是公元3世纪、4世纪的“玄学”。“玄”是黑色，又有微妙、神秘等意思。《老子》第一章说：“玄之又玄，众妙之门。”所以“玄学”这个名称表明它是道家的继续。\n\n名家兴趣的复兴\n在本书第八章至第十章，我们看到，名家将“超乎形象”的观念，贡献给道家。在公元3世纪、4世纪，随着道家的复兴，名家的兴趣也复兴了。新道家研究了惠施、公孙龙，将他们的玄学与他们所谓的名理结合起来，叫做“辩名析理”（此语见郭象《庄子注》的《天下篇注》）。我们在第八章已经看到，公孙龙也就是这样做的。\n《世说新语》这部书，下一章将更多地提到，其中说：“客问乐令‘指不至’者。乐亦不复剖析文句，直以麈尾柄确几曰：‘至不？’客曰：‘至。’乐又举麈尾曰：‘若至者，那得去？’”（《文学》篇）“指不至”是《庄子·天下》所载公孙龙一派的人辩论的论点之一。“指”字的字面意义是手指，但是在第八章我把它译为“universal”（“共相”）。可是在这里，乐广（乐令）显然是取其字面意义，解作手指。麈尾不能至几，犹如手指不能至几。\n以手指或别的东西触几，平常都认为是至几。可是在乐广看来，若至是真至，就不能离去。既然麈尾柄能够离去，可见它似至而非真至。乐广就这样用辩“至”的名的方法，析“至”的理。这是当时所谓“谈名理”的一个实例。"}]}
{"conversation": [{"input": "", "output": "重新解释孔子\n值得注意的是，新道家，至少有一大部分新道家，仍然认为孔子是最大的圣人。其原因，一部分是由于孔子在中国的先师地位已经巩固了；一部分是由于有些重要的儒家经典，新道家已经接受了，只是在接受过程中按照老子、庄子的精神对它们重新做了解释。\n例如，《论语·先进》中说：“子曰：回也其庶乎，屡空。”孔子这句话的意思是，颜回的学问道德差不多了吧，可是常常穷得没有办法。“空”是缺少财货。可是《庄子·大宗师》里有一个虚构的颜回“坐忘”的故事。太史叔明（474—546）心里想着这个故事，对孔子这句话做了以下解释：“颜子……遗仁义，忘礼乐，隳支体，黜聪明，坐忘大通，此忘有之义也。忘有顿尽，非空如何？若以圣人验之，圣人忘忘，大贤不能忘忘。不能忘忘，心复为未尽。一未一空，故屡名生也焉。”（皇侃《论语义疏》卷六）\n顾欢（453年卒）对孔子这句话的解释是：“夫无欲于无欲者，圣人之常也；有欲于无欲者，贤人之分也。二欲同无，故全空以目圣；一有一无，故每虚以称贤。贤人自有观之，则无欲于有欲；自无观之，则有欲于无欲。虚而未尽，非屡如何？”（皇侃《论语义疏》卷六）\n新道家，尽管是道家，却认为孔子甚至比老子、庄子更伟大。他们认为，孔子没有说忘，因为他已经忘了忘；孔子也没有说无欲，因为他已经无欲于无欲。《世说新语》记载了裴徽与王弼（辅嗣）一段这样的“清谈”。王弼是玄学的大师之一，他的《老子注》、《周易注》，都已经成为经典。这段谈话是：“王辅嗣弱冠诣裴徽，徽问曰：‘夫无者，诚万物之所资。圣人莫肯致言，而老子申之无已。何耶？’弼曰：‘圣人体无，无又不可以训，故言必及有。老、庄未免于有，恒训其所不足。’”（《文学》篇）这个解释，也就是《老子》第五十六章中“知者不言，言者不知”的意思。"}]}
{"conversation": [{"input": "", "output": "向秀和郭象\n郭象（约312年卒）的《庄子注》，如果不是这个时期最伟大的哲学著作，至少也是最伟大的哲学著作之一。这里有一个历史问题，就是这部著作是不是真是郭象的，因为与他同时的人有人说他是剽窃向秀（约221—约3）的。事情似乎是这样的：两人都写了《庄子注》，思想大都相同，过了一段时间，这两部“注”可能就合成了一部书。刘孝标在《世说新语·文学》篇的注中说，当时解释《庄子·逍遥游》的，主要有两派，一派是支遁义，一派是向郭义。向郭义就是向秀、郭象二人的解释。现在的《庄子注》，虽然只署郭象的名，却像是《庄子》的向郭义，可能是他二人的著作。所以《晋书·向秀传》可能是对的，它说向秀作《庄子注》，后来郭象又“述而广之”。\n据《晋书》所说，向秀、郭象的籍贯都在现在的河南省，都是玄学和清谈的大师。这一章以这两位哲学家为新道家唯理派的代表，并且沿用《世说新语》的用语，以《庄子注》为向郭义，称为“向郭注”。"}]}
{"conversation": [{"input": "", "output": "“道”是“无”\n向郭注对于老子、庄子原来的道家学说做了若干极重要的修正。第一个修正是，道是真正的无。老庄也说道是无，但是他们说无是无名。就是说，老庄以为，道不是一物，所以不可名。但是向郭注以为，道是真正的无，道“无所不在，而所在皆无也”（《大宗师》“在太极之先而不为高……”注）。\n向郭注又说：“谁得先物者乎哉？吾以阴阳为先物，而阴阳者即所谓物耳。谁又先阴阳者乎？吾以自然为先之，而自然即物之自尔耳。吾以至道为先之矣，而至道者乃至无也。既以无矣，又奚为先？然则先物者谁乎哉？而犹有物，无已，明物之自然，非有使然也。”（《知北游》“有先天地生者物耶……”注）\n向郭注还说：“世或谓罔两待景，景待形，形待造物者。请问：夫造物者，有耶？无耶？无也，则胡能造成哉？有也？则不足以物众形。……故造物者无主，而物各自造。物各自造而无所待焉，此天地之正也。”（《齐物论》“恶识所以然……”注）\n老庄否认有人格的造物主存在，代之以无人格的道，而道生万物。向郭则更进一步，认为道是真正的无。照向郭的说法，先秦道家所说的道生万物，不过是说万物自生。所以他们写道：“道，无能也。此言得之于道，乃所以明其自得耳。”（《大宗师》“傅说得之……”注）\n同样，先秦道家所说的万物生于有，有生于无，也不过是说有生于自己。向郭注说：“非唯无不得化而为有也，有亦不得化而为无矣。是以夫有之为物，虽千变万化，而不得一为无也。不得一为无，故自古无未有之时而常存也。”（《知北游》“无古无今……”注）"}]}
{"conversation": [{"input": "", "output": "万物的“独化”\n万物自生，向郭谓之“独化”。这个理论认为，万物不是任何造物主所造的，可是物与物之间并不是没有关系。关系是存在的，这些关系都是必要的。向郭注说：“人之生也，形虽七尺而五常必具。故虽区区之身，乃举天地以奉之。故天地万物，凡所有者，不可一日而相无也。一物不具，则生者无由得生；一理不至，则天年无缘得终。”（《大宗师》“知人之所为者……”注）\n每一物需要其他的每一物，但是每一物的存在都是为它自己，而不是为其他的任何一物。向郭注说：“天下莫不相与为彼我，而彼我皆欲自为，斯东西之相反也。然彼我相与为唇齿，唇齿未尝相为，而唇亡则齿寒。故彼之自为，济我之功弘矣，斯相反而不可以相无者也。”（《秋水》“以功观之……”注）照向郭的说法，物与物之间的关系，就像两支同盟国军队之间的关系。每支军队各为它自己的国家而战，同时也帮助了另一支军队，一支军队的胜败不能不影响另一支军队。\n存在于宇宙的每一事物，需要整个宇宙为其存在的必要条件，可是它的存在并不是直接由任何另外某物造成的。只要一定的条件或环境出现了，一定的物就必然产生。但是这并不是说它们是任何唯一的造物主或个体造成的。换句话说，物是一般的条件造成的，不是任何另外特殊的物造成的。比方说，社会主义是一定的一般经济条件的产物，而不是马克思或恩格斯制造的，更不是《共产党宣言》制造的。在这个意义上，我们可以说，物自生，而不是他物所生。\n所以物不能不是它已经是的样子。向郭注说：“故人之生也，非误生也；生之所有，非妄有也。天地虽大，万物虽多，然吾之所遇，适在于是。”“故凡所不遇，弗能遇也；其所遇，弗能不遇也。凡所不为，弗能为也；其所为，弗能不为也。故付之而自当矣。”（《德充符》“死生存亡……”注）\n社会现象也是如此。向郭注说：“物无非天也，天也者，自然者也。……治乱成败……非人为也，皆自然耳。”（《大宗师》“庸讵知吾所谓天之非人乎……”注）“皆自然耳”，向郭是指它们都是一定条件或环境的必然结果。《庄子·天运》讲到圣人乱天下，向郭注说：“承百代之流，而会乎当今之变，其弊至于斯者，非禹也，故曰天下耳。言圣知之迹非乱天下，而天下必有斯乱。”（《天运》“人自为种而天下耳”注）"}]}
{"conversation": [{"input": "", "output": "制度和道德\n向郭认为宇宙处于不断的变化之中。他们说：“夫无力之力，莫大于变化者也。故乃揭天地以趋新，负山岳以舍故。故不暂停，忽已涉新，则天地万物无时而不移也。……今交一臂而失之，皆在冥中去矣。故向者之我，非复今我也。我与今俱往，岂常守故哉！”（《大宗师》“然而夜半有力者负之而走……”注）\n社会也是处于不断的变化之中。人类的需要都是经常变化的。在某一时代好的制度和道德，在另一时代可能不好。向郭注说：“夫先王典礼，所以适时用也。时过而不弃，即为民妖，所以兴矫效之端也。”（《天运》“围于陈蔡之间……”注）\n又说：“法圣人者，法其迹耳。夫迹者，已去之物，非应变之具也，奚足尚而执之哉！执成迹以御乎无方，无方至而迹滞矣。”（《胠箧》“然而田成子一旦杀齐君而盗其国”注）\n社会随形势而变化。形势变了，制度和道德应当随之而变。如果不变，“即为民妖”，成为人为的桎梏。新的制度和新的道德应当是自生的，这才自然。新与旧彼此不同是由于它们的时代不同。它们各自适合各自时代的需要，所以彼此并无优劣可言。向郭不像老庄那样，反对制度和道德本身。他们只反对过时的制度和道德，因为它们对于现实社会已经不自然了。"}]}
{"conversation": [{"input": "", "output": "“有为”和“无为”\n因此向郭对于先秦道家天、人的观念，有为、无为的观念，都做了新的解释。社会形势变化了，新的制度和道德就自生了。任它们自己发展，就是顺着天和自然，就是无为，反对它们，固执过时的旧制度和旧道德，就是人和人为，就是有为。向郭注说：“夫高下相受，不可逆之流也；小大相群，不得已之势也；旷然无情，群知之府也。承百流之会，居师人之极者，奚为哉？任时世之知，委必然之事，付之天下而已。”（《大宗师》“以知为时者……”注）\n一个人在他的活动中，让他的自然才能充分而自由地发挥，就是无为。反之是有为。向郭注说：“夫善御者，将以尽其能也。尽能在于自任。……若乃任驽骥之力，适迟疾之分，虽则足迹接乎八荒之表，而众马之性全矣。而惑者闻任马之性，乃谓放而不乘；闻无为之风，遂云行不如卧；何其往而不返哉！斯失乎庄生之旨远矣。”（《马蹄》“饥之渴之……”注）虽然这样批评，其实这些人对庄子的理解似乎并不是错得很远。不过向郭对庄子的解释，的确是高明的创见。\n向郭还对先秦道家的“纯素之道”做出了新的解释。他们说：“苟以不亏为纯，则虽百行同举，万变参备，乃至纯也。苟以不杂为素，则虽龙章风姿，倩乎有非常之观，乃至素也。若不能保其自然之质而杂乎外饰，则虽犬羊之鞹庸得谓之纯素哉！”（《刻意》“故素也者……”注）"}]}
{"conversation": [{"input": "", "output": "知识和模仿\n老庄都反对社会上通常公认的那种圣人。在先秦道家文献中，“圣人”一词有两个意义。一个意义是完全的人（按道家的标准），一个意义是有一切种类知识的人。老庄攻击知识，因之也攻击这后一种圣人。但是由上述可知，向郭没有反对那些是圣人的人。他所反对的是那些企图模仿圣人的人。柏拉图生来就是柏拉图，庄子生来就是庄子。他们的天资就像龙章风姿一样的自然。他们就像任何一物一样的纯素。他们写《理想国》、《逍遥游》，也若无事然，因为他们写这些东西，不过是顺乎自己的自然。\n这个观点在向郭注中是这样阐明的：“故知之为名，生于失当，而灭于冥极。冥极者，任其至分而无毫铢之加。是故虽负万钧，苟当其所能，则忽然不知重之在身。”（《养生主》“而知也无涯”注）如果按这个意义来理解知识，那么，不论是柏拉图还是庄子，都不能认为是有任何知识。\n只有那些模仿的人才有知识。向郭似乎以为，模仿是错误的，他们有三个理由。第一，模仿是无用的。向郭注写道：“当古之事，已灭于古矣，虽或传之，岂能使古在今哉！古不在今，今事已变，故绝学任性，与时变化而后至焉。”（《天道》“古之人与其不可传也死矣……”注）“学”就是模仿。每件事物都在变。每天都有新问题，新需要，碰到新情况。我们应当有新方法来对付新情况，新问题，新需要。即使是在已知的一瞬间，不同的人，其情况、问题、需要也各不相同。他们的方法也一定不相同。既然如此，模仿有什么用呢？\n第二，模仿是没有结果的。向郭注告诉我们：“有情于为离、旷而弗能也，然离、旷以无情而聪明矣；有情于为贤圣而弗能也，然贤圣以无情而贤圣矣。岂直贤圣绝远而离、旷难慕哉？虽下愚聋瞽及鸡鸣狗吠，岂有情于为之，亦终不能也。”（《德充符》“庄子曰道与之貌……”注）某物是什么，它就是什么。一物总不能是另一物。\n第三，模仿是有害的。向郭注又说，有些人“不能止乎本性，而求外无已。夫外不可求而求之，譬犹以圆学方，以鱼慕鸟耳”。“此愈近，彼愈远，实学弥得，而性弥失。”（《齐物论》“五者圆而几向方矣”注）\n还有，“爱生有分，而以所贵引之，则性命丧矣。若乃毁其所贵，弃彼任我，则聪明各全，人含其真也”（《胠箧》“擢乱六律……”注）。模仿别人，不仅不能成功；而且正由于模仿别人，就有极大可能丧失自己的自然本性。这是模仿的害处。\n所以模仿是无用的，没有结果的，有害的。唯一合理的生活方式是“任我”，这也就是实践“无为”。"}]}
{"conversation": [{"input": "", "output": "“齐物”\n但是一个人若能真正“任我”，“毁其所贵”，这就意味着他已经能够去掉向郭所说的“偏尚之累”（《齐物论》“五者圆而几向方矣”注）。换句话说，他已经能够懂得“齐物”即万物同等的道理，能够从更高的观点看万物了。他已经登上了通向混沌一体没有差别的境界的康庄大道。\n《庄子·齐物论》中强调了这个没有差别的学说，尤其是强调了没有是非差别。向郭注发挥了这个学说，更加富于辩才。《齐物论》中说：“天地一指也，万物一马也。”向郭注：“将明无是无非，莫若反复相喻。反复相喻，则彼之与我，既同于自是，又均于相非。均于相非，则天下无是；同于自是，则天下无非。……何以明其然耶？是若果是，则天下不得复有非之者也。非若果非，则天下亦不得复有是之者也。今是非无主，纷然淆乱，明此区区者各信其偏见而同于一致耳。仰观俯察，莫不皆然。是以至人知天地一指也，万物一马也，故浩然大宁，而天地万物各当其分，同于自得，而无是无非也。”"}]}
{"conversation": [{"input": "", "output": "绝对的自由和绝对的幸福\n一个人若能超越事物的差别，他就能享受绝对的自由和绝对的幸福，如《庄子·逍遥游》中所描写的。这一篇提到大鹏、小鸟、蝉；“小知”的朝生暮死的朝菌，“大知”的万古千秋的大椿；小官的有限才能，列子的乘风而行。向郭注：“苟足于其性，则虽大鹏无以自贵于小鸟，小鸟无羡于天池，而荣愿有余矣。故小大虽殊，逍遥一也。”（《逍遥游》“蜩与学鸠笑之曰……”注）\n可是它们的幸福，只是相对的幸福。如果某物只在其有限的范围内自得其乐，则其乐也一定是有限的。所以庄子在这些故事后面又讲了一个关于正真独立的人的故事，他超越有限，而与无限合一，从而享受无限而绝对的幸福。由于他超越有限而与无限同一，所以他“无已”。由于他顺物之性，让万物自得其乐，所以他“无功”。由于他与道合一，而道不可名，所以他“无名”。\n这个思想，向郭注阐述得很清楚，很雄辩。它说：“物各有性，性各有极，皆如年知……历举年知之大小，各信其一方，未有足以相倾者也。”庄子列举各种不同的例证之后，归结到独立无待之人，他忘记自己和他的对立面，也不理一切差别。万物在其自己的范围内自得其乐，但是独立无待的人无功无名。“是故统小大者，无小无大者也。苟有乎大小，则虽大鹏之与斥鹦，宰官之与御风，同为累物耳。齐死生者，无死无生者也。苟有乎死生，则虽大椿之与蟪蛄，彭祖之与朝菌，均于短折耳。故游于无小无大者，无穷者也。冥乎不死不生者，无极者也。若夫逍遥而系于有方，则虽放之使游而有所穷矣，未能无待也。”（《逍遥游》“小知不及大知，小年不及大年”注）\n《庄子·逍遥游》中说，真正独立的人“乘天地之正，而御六气之变，以游无穷”。向郭注：“天地者，万物之总名也。天地以万物为体，而万物必以自然为正，自然者，不为而自然者也。故大鹏之能高，斥之能下，椿木之能长，朝菌之能短，凡此皆自然之所能，非为之所能也。不为而自能，所以为正也。故乘天地之正者，即是顺万性之性也；御六气之变者，即是游变化之涂也。如斯以往，则何往而有穷哉！所遇斯乘，又将恶乎待哉！此乃至德之人玄同彼我者之逍遥也。……苟有待焉，则虽列子之轻妙，犹不能以无风而行，故必得其所待，然后逍遥耳，而况大鹏乎！夫唯与物冥而循大变者，为能无待而常通，岂独自通而已哉！又顺有待者，使不失其所待，所待不失，则同于大通矣。”“通”就是“自由”。"}]}
{"conversation": [{"input": "", "output": "在向郭的体系里，“道”是真正的“无”。在这个体系中，“天”或“天地”（这里译为universe）才是最重要的观念。天是万物的总名，所以是一切存在的全体。从天的观点看万物，使自己与天同一，也就是超越万物及其差别，用新道家的话说，就是“超乎形象”。\n所以向郭注除了对原来的道家做了重要的修正，还把庄子只是暗示了一下的东西讲得更加明确，但是谁若只爱暗示不爱明确，当然会同意禅宗某和尚所说的：“曾见郭象注庄子，识者云：却是庄子注郭象。”（本书第一章已引）"}]}
{"conversation": [{"input": "", "output": "第二十章 新道家：主情派\n在《庄子注》中，向秀与郭象对于具有超越事物差别之心，“弃彼任我”而生的人，做出了理论的解释。这种人的品格，正是中国的人叫做“风流”的本质。\n\n“风流”和浪漫精神\n为了理解“风流”，我们就要转回到《世说新语》（简称《世说》）上。这部书是刘义庆（403—444）撰，刘峻（463—521）作注。魏晋的新道家和他们的佛教朋友，以“清谈”出名。清谈的艺术在于，将最精粹的思想，通常就是道家思想，用最精粹的语言，最简洁的语句，表达出来，所以它是很有讲究的，只能在智力水平相当高的朋友之间进行，被人认为是一种最精妙的智力活动。《世说》记载了许多这样的清谈，记载了许多著名的清谈家。这些记载，生动地描绘了公元3世纪、4世纪信奉“风流”思想的人物。所以自《世说》成书之后，它一直是研究“风流”的主要资料。\n那么，“风流”是什么意思？它是最难捉摸的名词之一，要说明它就必须说出大量的含义，却又极难确切地翻译出来。就字面讲，组成它的两个字的意思是wind（风）和stream（流），这对我们似乎没有多大帮助。虽然如此，这两个字也许还是提示出了一些自由自在的意味，这正是“风流”品格的一些特征。\n我承认，我还没有懂得英文romanticism（浪漫主义）或romantic（罗曼蒂克）的全部含义，但是我揣摩着，这两个词与“风流”真正是大致相当。“风流”主要是与道家有关。我为什么在本书第二章说，中国历史上儒家与道家的传统，在某种程度上，相当于西方的古典主义与浪漫主义的传统，这也是原因之一。\n汉（公元前206—公元220）、晋（265—420），不仅是中国历史上两个不同朝代的名称，而且由于它们的社会、政治、文化特征很不相同，它们还指文学艺术的两种不同风格，以及两种不同的生活态度。汉人风度是庄严、雄伟，晋人风度是放达、文雅。文雅也是“风流”的特征之一。"}]}
{"conversation": [{"input": "", "output": "《列子》的《杨朱》篇\n在这里必须首先讲一讲道家著作《列子》的《杨朱》篇。本书第六章已经说过，这个《杨朱》篇并不代表先秦那个真正的杨朱的思想。现在中国学者认为，《列子》是公元3世纪的著作。所以《杨朱》篇也一定是这个时期的著作。它很符合这个时期思想的总趋势，事实上是风流的一个方面的表现。\n《杨朱》篇中区分了“外”和“内”。这个假冒的杨朱说：“生民之不得休息，为四事故。一为寿，二为名，三为位，四为货。有此四者，畏鬼畏人，畏威畏刑。此谓之遁人也，可杀可活，制命在外。不逆命，何羡寿。不矜贵，何羡名。不要势，何羡位。不贪富，何羡货。此之谓顺民也，天下无对，制命在内。”\n《杨朱》篇有一段虚构了子产与其兄、弟的谈话。子产是公元前6世纪郑国著名的政治家。据说子产治国三年，治理得很好，可是其兄、弟不听他的，其兄好酒，其弟好色。\n一天，子产对其兄、弟说：“人之所以贵于禽兽者智虑。智虑之所将者礼义，礼义成则名位至矣。若触情而动，耽于嗜欲，则性命危矣。……”\n其兄、弟回答说：“夫善治外者，物未必治而身交苦；善治内者，物未必乱而性交逸。以若之治外，其法可暂行于一国，未合于人心：以我之治内，可推之于天下，君臣之道息矣。”\n《杨朱》篇所说的治内，相当于向郭所说的任我；所说的治外，相当于向郭所说的从人。人活着，应当任我，不应当从人。就是说，人活着应当任从他自己的理性或冲动，不应当遵从当时的风俗和道德。用公元3世纪、4世纪常用的话来说，就是应当任“自然”，不应当循“名教”。这一切，新道家都是一致同意的。但是新道家之中仍有主理派与主情派的区别。前者以向郭为代表，强调遵从理性而生；后者以下面讲到的人们为代表，强调任从冲动而生。\n任从冲动而生的思想，在《杨朱》篇中以极端的形式表现出来。此篇有一段是“晏平仲问养生于管夷吾（即晏婴、管仲，都是先秦的齐国著名政治家，在历史上并不同时）。管夷吾曰：‘肆之而已，勿壅勿阏。’晏平仲曰：‘其目奈何？’\n“夷吾曰：‘恣耳之所欲听，恣目之所欲视，恣鼻之所欲向，恣口之所欲言，恣体之所欲安，恣意之所欲行。’\n“‘夫耳之所欲闻者音声，而不得听，谓之阏聪。目之所欲见者美色，而不得视，谓之阏明。鼻之所欲向者椒兰，而不得嗅，谓之阏膻。口之所欲道者是非，而不得言，谓之阏智。体之所欲安者美厚，而不得从，谓之阏适。意之所欲为者放逸，而不得行，谓之阏往。’"}]}
{"conversation": [{"input": "", "output": "“‘凡引诸阏，废虐之主。去废虐之主，熙熙然以俟死，一日一月，一年十年：吾所谓养。拘此废虐之主，录而不舍，戚戚然以至久生，百年千年万年：非吾所谓养。’\n“管夷吾曰：‘吾既告子养生矣，送死奈何？’晏平仲曰：‘送死略矣。……既死，岂在我哉？焚之亦可，沈之亦可，瘗之亦可，露之亦可，衣薪而弃诸沟壑亦可，衮衣绣裳而纳诸石椁亦可，唯所遇焉。’\n“管夷吾顾谓鲍叔、黄子曰：‘生死之道，吾二人进之矣。’”"}]}
{"conversation": [{"input": "", "output": "任从冲动而生活\n以上《杨朱》篇描写的固然代表晋人精神，但是并不是晋人精神的全部，更不是其中最好的。由以上引文可见，“杨朱”感兴趣的似乎大都是追求肉体的快乐。当然，按照新道家所说，追求这样的快乐，也并不是必然要遭到鄙视。然而，如果以此为唯一目的，毫不理解“超乎形象”的东西，那么，用新道家的话说，这就不够“风流”（就“风流”的最好的意义而言）。\n《世说》中有刘伶（约221—约3）的一个故事，他是“竹林七贤”之一。故事说：“刘伶恒纵酒放达，或脱衣裸形在屋中。人见讥之。伶曰：‘我以天地为栋宇，屋室为裈衣，诸君何为人我裈中！’”（《世说·任诞》）刘伶固然追求快乐，但是对于超乎形象者有所感觉，即有超越感。这种超越感是风流品格的本质的东西。\n具有这种超越感，并以道家学说养心即具有玄心的人，必然对于快乐具有妙赏能力，要求更高雅的快乐，不要求纯肉感的快乐。《世说》记载了当时“名士”的许多古怪行为。他们纯粹任从冲动而行，但是丝毫没有想到肉感的快乐。《世说》有一则说：“王子猷居山阴，夜大雪，眠觉，开室，命酌酒。四望皎然，因起彷徨，咏左思《招隐》诗。忽忆戴安道。时戴在剡。即便夜乘小船就之。经宿方至，造门，不前而返。人问其故，王曰：‘吾本乘兴而行，兴尽而返，何必见戴。’”（《任诞》）\n《世说》另一则说：“钟士季精有才理，先不识嵇康，钟要于时贤之士，俱往寻康。康方大树下锻。向子期为佐鼓排。康杨槌不辍，傍若无人，移时不交一言。钟起去。康曰：‘何所闻而来？何所见而去？’钟曰：‘闻所闻而来，见所见而去。’”（《简傲》）\n晋人盛赞大名士的体质美和精神美。嵇康（223—262）“风姿特秀”，人比之为“松下风”，说他“若孤松”，“若玉山”（《世说·容止》）。钟会（225—264）所闻所见也许就是这些吧。\n《世说》另一则说：“王子猷出都，尚在渚下。旧闻桓子野善吹笛，而不相识。遇桓于岸上过，王在船中，客有识之者，云是桓子野。王便令人与相闻云：‘闻君善吹笛，试为我一奏。’桓时已贵显，素闻王名，即便回，下车，踞胡床，为作三调。弄毕，便上车去。客主不交一言。”（《任诞》）\n他们不交一言，因为他们要欣赏的只是纯粹的音乐美。王徽之要求桓伊为他吹笛，因为他知道他能吹得好；桓伊也就为他吹，因为他知道他能欣赏他所吹的。既然如此，吹完听完以后，还有什么别的要交言呢。"}]}
{"conversation": [{"input": "", "output": "《世说》另一则说：“支公好鹤。住剡东峁山，有人遗其双鹤。少时，翅长，欲飞。支意惜之，乃铩其翮。鹤轩翥，不复能飞，乃反顾翅，垂头，视之如有懊丧意。林曰：‘既有凌霄之姿，何肯为人作耳目近玩！’养令翮成，置使飞去。”（《言语》）\n阮籍（210—263）、阮咸是叔侄，都是“竹林七贤”中的人。“诸阮皆能饮酒。仲容至宗人间共集，不复用常杯斟酌，以大瓮盛酒，围坐，相向大酌。时有群猪来饮，直接上去，便共饮之。”（《世说·任诞》）\n支遁（314—366）对鹤的同情，诸阮对猪的一视同仁，说明他们具有物我无别、物我同等的感觉。要有风流的品格，这种感觉也是本质的东西。要成为艺术家，这种感觉也是本质的东西。真正的艺术家一定能够把他自己的感情投射到他所描绘的对象上，然后通过他的工具媒介把它表现出来。支遁本人也许就不愿意做别人的玩物，他把这种感情投射到鹤的身上了。虽然没有人说他是艺术家，可是在这个意义上，他正是个真正的艺术家。"}]}
{"conversation": [{"input": "", "output": "情的因素\n本书第十章已经讲过，庄子认为圣人无情。圣人高度理解万物之性，所以他的心不受万物变化的影响。他“以理化情”。《世说》记载许多人而无情的故事。最著名的是谢安（320—385）的故事。他任晋朝丞相时，北方的秦国大举攻晋。秦帝亲任统帅，自夸将士之多，投鞭长江，可以断流。晋人大为震恐，但是谢安镇静、寂然，指派他的一个侄儿谢玄，领兵抵抗侵略。公元383年进行了历史上有名的“淝水之战”，谢玄赢得决定性胜利，赶走了秦军。最后胜利的消息送到谢安那里的时候，他正在和一位朋友下棋。他拆信看了以后，把信搁在一边，和先前一样，继续下棋。这位朋友问前线来了什么消息。谢安还是那样平静，答道：“小儿辈大破贼。”（《世说·雅量》）\n《三国志·魏书》钟会传附王弼传的注中，记载了何晏（249年卒）与王弼（226—249）关于情的讨论：“何晏以为‘圣人无喜怒哀乐’，其论甚精，钟会等述之。弼与不同，以为‘圣人茂于人者，神明也；同于人者，五情也。神明茂，故能体冲和以通无；五情同，故不能无哀乐以应物。然则圣人之情，应物而无累于物者也。今以其无累，便谓不复应物。失之多矣’。”\n王弼的理论，可以归结为一句话：圣人有情而无累。这句话的确切意义，王弼没有讲清楚。它的含义，后来的新儒家大为发挥了，我们将在第二十四章加以分析。现在只需要指出：虽然新道家有许多人是主理派，可是也有许多人是主情派。\n前面说过，新道家强调妙赏能力，有了这种能力，再加上前面提到的自我表现的理论，于是毫不奇怪，道家的许多人随地排遣了他们的情感，又随时产生了这些情感。\n“竹林七贤”之一的王戎（234—305），《世说》里有他的一个故事，就是例子。故事说：王戎丧儿，“山简往省之。王悲不自胜。简曰：‘孩抱中物，何至于此？’王曰：‘圣人忘情；最下不及情；情之所钟，正在我辈。’简服其言，更为之恸”（《伤逝》）。\n王戎的这番话，很好地说明了，为什么新道家有许多人是主情派。可是在绝大多数情况下，他们的动情，倒不在于某种个人的得失，而在于宇宙人生的某些普遍的方面。例如，《世说》有这一则卫玠（286—312）的故事：“卫洗马初欲渡江，形神惨悴，语左右云：‘见此茫茫，不觉百端交集。苟未免有情，亦复谁能遣此！’”（《言语》）\n《世说》还有一则说：“桓子野每闻清歌，辄唤：‘奈何！’谢公闻之，曰：‘子野可谓一往有深情。’”（《任诞》）"}]}
{"conversation": [{"input": "", "output": "由于有这种妙赏能力，这些有风流精神的人往往为之感动的事物，其他的普通人也许并不为之感动。他们有情，固然有关于宇宙人生总体的情，也有关于他们自己的个人感触的情。《世说》有一则说：“王长史登茅山，大恸哭曰：‘琅琊王伯舆终当为情死！’”（《任诞》）"}]}
{"conversation": [{"input": "", "output": "性的因素\n在西方，浪漫主义往往有性的成分在里面。中国的“风流”一词也有这种含义，尤其是在后来的用法上。可是，晋代新道家的人对于性的态度，似乎纯粹是审美的，不是肉感的。例如，《世说》有一则说：“阮公邻家妇，有美色，当垆酤酒。阮与王安丰常从妇饮酒。阮醉，便眠其妇侧。夫始殊疑之，伺察，终无他意。”（《任诞》）\n《世说》又有一则说：“山公与嵇、阮，一面契若金兰。山妻韩氏，觉公与二人异于常交，问公。公曰：‘我当年可以为友者，唯此二生耳。’”当时中国的风俗，一位夫人是不可以介绍给她丈夫的朋友的。因此韩氏对她丈夫说，这两位朋友下次来了，她想在暗中窥看一下。“他日，二人来，妻劝公止之宿，具酒肉。夜，穿墉以视之，达旦忘反。公入，曰：‘二人何如？’妻曰：‘君才致殊不如，正当以识度相友耳。’公曰：‘伊辈亦常以我度为胜。’”（《贤嫒》）\n阮籍、山涛（205—283）妻韩氏，都是欣赏异性的美，而不含任何性爱。或者可以说，他们只是欣赏美，忘了性的成分。\n像这些都是晋代新道家“风流”精神的特征。照他们的看法，“风流”来于“自然”，“自然”反对“名教”，“名教”则是儒家的古典的传统。不过，即便是在这个儒家衰微的时期，还是有个名士和著作家乐广（304年卒）这样说：“名教中自有乐地。”（《世说·德行》）我们将在第二十四章看到，新儒家就是在名教寻求此乐的一种尝试。\n\n第二十一章 中国佛学的建立\n佛教传入中国，是中国历史中最重大的事件之一。从它传入以后，它就是中国文化的重要因素，在宗教、哲学、文学、艺术方面有其特殊影响。"}]}
{"conversation": [{"input": "", "output": "佛教的传入及其在中国的发展\n佛教传入的确切年代是一个有争论的问题，历史学家们仍未解决，大概是发生在公元1世纪上半叶。传统的说法是在东汉明帝（公元58年至75年在位）时，但是现在有证据说明明帝以前在中国已经听说有佛教了。尔后佛教的传播是一个漫长而逐步的过程。从中国的文献资料看，在公元1世纪、4世纪，佛教被人认为是有神秘法术的宗教，与阴阳家的和后来道教的神秘法术没有多大不同。\n在公元2世纪，有一个说法是，佛不过是老子弟子而已，这个说法在一定范围内传开了。这个说法是受到《史记·老子列传》的启发，其中说老子晚年出关，“莫知其所终”。道家中的热心人就这句话大加发挥，创作了一个故事，说老子去到西方，到达印度，教了佛和其他印度人，总共有二十九个弟子。这个说法的含意是，佛经的教义不过是《道德经》即《老子》的外国变种罢了。\n在公元3世纪、4世纪，比较有形上学意义的佛经，翻译的更多了，对佛学的了解也进了一步。这时候认为，佛学很像道家哲学，尤其是庄子哲学，而不像道教。佛学著作往往被人用道家哲学的观念进行解释。这种方法叫做“格义”，就是用类比来解释。\n这样的方法，当然不会准确，容易造成曲解。于是在5世纪，这时候翻译的佛经大量地迅速地增加了，这才坚决不用类比解释了。可是仍然存在这样的情况，就是5世纪的佛学大师，甚至包括印度来的鸠摩罗什在内，继续使用道家的术语，诸如“有”、“无”、“有为”、“无为”，来表达佛学的观念。这样做与类比解释不同，后者只是语词的表面相似，前者则所用语词与其表达的观念有内在联系。所以从这些著作的内容来判断，作者们继续使用道家术语，并没有造成对佛学的误解或曲解，倒是造成印度佛学与道家哲学的综合，导致中国形式的佛学的建立。\n这里必须指出：“中国的佛学”与“在中国的佛学”，二者所指的不一定是一回事，即不一定是同义语。因为佛教中有些宗派，规定自己只遵守印度的宗教和哲学传统，而与中国的不发生接触。相宗，又称唯识宗，就是一个例子。相宗是著名的到印度取经的玄奘（596—664）引进中国的。像相宗这样的宗派，都只能叫做“在中国的佛学”。它们的影响，只限于少数人和短暂的时期。它们并没有进入广大知识界的思想中，所以在中国的精神的发展中，简直没有起作用。"}]}
{"conversation": [{"input": "", "output": "“中国的佛学”则不然，它是另一种形式的佛学，它已经与中国的思想结合，它是联系着中国的哲学传统发展起来的。往后我们将会看到，佛教的中道宗与道家哲学有某些相似之处。中道宗与道家哲学相互作用，产生了禅宗。禅宗虽是佛教，同时又是中国的。禅宗虽是佛教的一个宗派，可是它对于中国哲学、文学、艺术的影响，却是深远的。"}]}
{"conversation": [{"input": "", "output": "佛学的一般概念\n随着佛教的传入中国，有些人为佛经的汉译做了巨大的努力。小乘、大乘的经文都翻译过来了，但是只有大乘在中国的佛学中获得永久的地位。\n总的说来，大乘佛学对中国人影响最大者是它的宇宙的心的概念，以及可以称为它的形上学的负的方法。对这些进行讨论之前，必须首先考察一下佛学的几个一般概念。\n虽说佛教有许多宗派，每个宗派都提出了某些不同的东西，可是所有的宗派一致同意，他们都相信“业”的学说。业，通常解释为行为、动作。但是业的实际含义更广，不只限于外部的行动，而且包括一个有情物说的和想的。照佛学的说法，宇宙的一切现象，或者更确切地说，一个有情物的宇宙的一切现象，都是他的心的表现。不论何时，他动，他说，以至于他想，这都是他的心做了点什么，这点什么一定产生它的结果，无论在多么遥远的将来。这个结果就是业的报应。业是因，报是果。一个人的存在，就是一连串的因果造成的。\n一个有情物的今生，仅只是这个全过程的一个方面。死不是他的存在的终结，而只是这个过程的另一个方面。今生是什么，来自前生的业；今生的业，决定来生是什么。如此，今生的业，报在来生；来生的业，报在来生的来生；以至无穷。这一连串的因果报应，就是“生死轮回”。它是一切有情物的痛苦的主要来源。\n照佛学的说法，这一切痛苦，都起于个人对事物本性的根本无知。宇宙的一切事物都是心的表现，所以是虚幻的，暂时的，可是无知的个人还是渴求它们，迷恋它们。这种根本无知，就是“无明”。无明生贪嗔痴恋；由于对于生的贪恋，个人就陷入永恒的生死轮回，万劫不复。\n要逃脱生死轮回，唯一的希望在于将“无明”换成觉悟，觉悟就是梵语的“菩提”。佛教一切不同的宗派的教义和修行，都是试图对菩提有所贡献。从这些对菩提的贡献中，个人可以在多次再生的过程中，积累不再贪恋什么而能避开贪恋的业。个人有了这样的业，其结果就是从生死轮回中解脱出来，这种解脱叫做“涅槃”。\n那么，涅槃状态的确切意义是什么呢？它可以说是个人与宇宙的心的同一，或者说与所谓的佛性的同一；或者说，它就是了解了或自觉到个人与宇宙的心的固有的同一。他是宇宙的心，可是以前他没有了解或自觉这一点。佛教的大乘宗派，中国人称做性宗的，阐发了这个学说。（在性宗中，性和心是一回事。）在阐发之中，性宗将宇宙的心的观念引入了中国思想。所以性宗可译为School of Universal Mind（“宇宙的心”宗）。"}]}
{"conversation": [{"input": "", "output": "佛教大乘的其他宗派，如中国人称为空宗，又称为中道宗的，却不是这样描述涅槃的。它们的描述方法，我称之为负的方法。"}]}
{"conversation": [{"input": "", "output": "二谛义\n中道宗提出所谓“二谛义”，即二重道理的学说：认为有普通意义的道理，即“俗谛”；有高级意义的道理，即“真谛”。它进一步认为，不仅有这两种道理，而且都存在于不同的层次上。于是低一层次的真谛，在高一层次就只是俗谛。此宗的大师吉藏（549—623），描述此说有如下三个层次的“二谛”：\n（一）普通人以万物为实“有”，而不知“无”。诸佛告诉他们，万物实际上都是“无”、“空”。在这个层次上，说万物是“有”，这是俗谛；说万物是“无”，这是真谛。\n（二）说万物是“有”，这是片面的；但是说万物是“无”，也是片面的。它们都是片面的，因为它们给人们一个错误印象：“无”只是没有了“有”的结果。殊不知事实上是，“有”同时就是“无”。例如，我们面前的桌子，要表明它正在停止存在，并不需要毁掉它。事实上，它无时无刻不是正在停止其存在。其原因在于，你开始毁桌子，你所想毁的桌子已经停止存在了。此一刻的桌子不再是前一刻的桌子了。桌子只是看着好像前一刻的桌子。因此在二谛的第二层次上，说万物是“有”与说万物是“无”，都同样是俗谛。我们只应当说，不片面的中道，在于理解万物非有非无。这是真谛。\n（三）但是，说“中道”在于不片面（即非有非无），意味着进行区别。而一切区别的本身就是片面的。因此在第三层次上，说万物非有非无，说“不片面的中道”即在于此，这些说法又只是俗谛了。真谛就在于说：万物非有非无，而又非非有非非无；中道不片面，而又非不片面（说见《二谛章》卷上，载《大藏经》卷四十五）。\n由以上所用的“有”、“无”二字，当时的思想家可以看出或者感到，佛学讨论的中心问题，与道家讨论的中心问题，有相似之处，都是突出“有”、“无”二字。当然，一深入分析，就知道这种相似在某些方面是表面的相似；可是，在道家将“无”说成“超乎形象”，佛家将“无”说成“非非”的时候，却是真正的相似。\n还有一个真正相似之处：佛教此宗与道家所用的方法，以及用这种方法所得的结果，都是相似的。这种方法是，利用不同的层次，进行讨论。一个层次上的说法，马上被高一层次上的说法否定了。我们在第十章已经看到，《庄子·齐物论》所用的也是这种方法，它就是以上刚才讨论的方法。"}]}
{"conversation": [{"input": "", "output": "一切都否定了，包括否定这个“否定一切”，就可以达到庄子哲学中相同的境界，就是忘了一切，连这个“忘了一切”也忘了。这种状态，庄子称之为“坐忘”，佛家称之为“涅槃”。我们不可以问佛教此宗，涅槃状态确切的是什么，因为，照它说的，达到第三层次的真谛，就什么也不能说了。"}]}
{"conversation": [{"input": "", "output": "僧肇的哲学\n公元5世纪，在中国的佛教此宗大师之一是鸠摩罗什。他是印度人，出生的国家则在今新疆。他于401年到长安（今陕西省西安），在此定居，直到413年逝世。在这十三年中，他将许多佛经译为汉文，教了许多弟子，其中有些人很出名，很有影响。这一章只讲他的两个弟子：僧肇和道生。\n僧肇（384—414），京兆（今西安附近）人。他先研究老庄，后来成为鸠摩罗什的弟子。他写了几篇论文，后人辑成一集，称为《肇论》。《肇论》第二论是《不真空论》，其中说：“然则万物果有其所以不有，有其所以不无。有其所以不有，故虽有而非有；有其所以不无，故虽无而非无。……所以然者，夫有若真有，有自常有，岂待缘而后有哉？譬彼真无，无自常无，岂待缘而后无也？若有不能自有，待缘而后有者，故知有非真有。……万物若无，则不应起，起则非无。……欲言其有，有非真生；欲言其无，事象既形。象形不即无，非真非实有。然则不真空义，显于兹矣。”（见《大藏经》卷四十五）\n《肇论》的第一论题为“物不迁论”，其中说：“夫人之所谓动者，以昔物不至今，故曰动而非静。我之所谓静者，亦以昔物不至今，故曰静而非动。动而非静，以其不来；静而非动，以其不去。……求向物于向，于向未尝无；责向物于今，于今未尝有。……是谓昔物自在昔，不从今以至昔；今物自在今，不从昔以至今。……果不俱因，因因而果。因因而果，因不昔灭；果不俱因，因不来今。不灭不来，则不迁之致明矣。”（见《大藏经》卷四十五）\n意思就是说，万物每刻都在变化。在任何特定的时刻存在的任何事物，实际上是这个时刻的新事物，与过去存在的这个事物，不是同一个事物。《物不迁论》中还说：“梵志出家，白首而归，邻人见之曰：‘昔人尚存乎？’梵志曰：‘吾犹昔人，非昔人也。’”梵志每时每刻存在着。此刻的梵志不是从过去来的梵志；过去的梵志，不是从现在回到过去的梵志。从每物每时变化来看，我们说有动而无静；从每物此时尚在来看，我们说有静而无动。\n僧肇的理论，具体化了第二层次的二谛。在这个层次上，说万物是有是静，说万物是无是动，都是俗谛。说万物非有非无，非动非静，是真谛。"}]}
{"conversation": [{"input": "", "output": "僧肇还提出了论证，具体化了第三层次即最高层次的二谛。这些论证见于《肇论》的《般若无知论》。僧肇把“般若”描写成圣智，可是他又说圣智实际上是无知。因为要知某一事物，就要选出这个事物的某一性质，以此性质作为知的对象。但是圣智是要知“无”，它“超乎形象”，没有性质，所以“无”根本不能成为知的对象。要知“无”，只有与“无”同一。这种与“无”同一的状态，就叫做涅槃。涅槃和般若，是一件事情的两个方面。正如涅槃不是可知之物，般若是不知之知（说见《般若无知论》，载《大藏经》卷四十五）。所以在第三层次上，什么也不能说，只有保持静默。"}]}
{"conversation": [{"input": "", "output": "道生的哲学\n僧肇三十岁就死了，否则他的影响会更大。道生（434年卒），钜鹿（今河北省西北部）人，寓居彭城（在今江苏省北部），与僧肇在鸠摩罗什门下同学。他学识渊博，颖悟而雄辩，据说讲起佛学来，顽石为之点头。晚年在庐山讲学，庐山是当时佛学中心，高僧如道安（385年卒）、慧远（416年卒）都在那里讲过学。道生提出许多理论，又新又革命，曾被一些保守的和尚赶出了南京。\n道生提出的理论中，有“善不受报”义，原文已失传。僧（518年卒）编的《弘明集》，收有慧远的《明报应论》，这篇论文可能代表道生观点的某些方面，因为它也讲善不受报。其总的思想是，将道家“无为”、“无心”的观念应用于形上学。无为的意思并不是真正无所作为，而是无心而为。只要遵循无为、无心的原则，对于物也就无所贪恋迷执，即使从事各种活动，也是如此。既然“业”而受报，是由于贪恋和迷执，现在没有贪恋和迷执，当然“业”不受报了（《弘明集》卷五，载《大藏经》卷五十二）。慧远的这个理论，无论与道生原意是否相同，也是道家理论向佛家形上学的扩展。道家的“无为”、“无心”原来只有社会伦理的意义，进入了佛学就有形上学的意义了，这一点是很有趣的。由此看来，它确实是中国佛学的一个重要发展，后来的禅宗就是遵循这个发展而发展的。\n道生提出的理论中，还有“顿悟成佛”义，原文亦失传，谢灵运（433年卒）的《辩宗论》阐述了道生此义。顿悟成佛的理论，与渐修成佛的理论相对立。后者认为，只有通过逐步积累学习和修行，即通过积学，才能成佛。道生、谢灵运都不否认积学的重要性，但是他们认为，积学的功夫不论多么大，也只是一种准备功夫，积学的本身并不足以使人成佛。成佛是一瞬间的活动，就像是跃过鸿沟。要么是一跃成功，达到彼岸，刹那之间完全成佛；要么是一跃而失败，仍然是原来的凡夫俗子。其间没有中间的步骤。\n“顿悟成佛”义的理论根据是，成佛就是与“无”同一，也可以说是与宇宙的心同一。由于“无”“超乎形象”，“无”自身不是一“物”，所以它不可能分成若干部分。因此不可能今天修得它的一部分，明天修得它的另一部分。同一，就是与其全体同一。少了任何一点，就不是同一。"}]}
{"conversation": [{"input": "", "output": "关于这个问题，谢灵运与其他人有许多辩论，《辩宗论》都有记载。有个和尚名叫僧维，问道：学者若已经与“无”同一，当然不再说“无”了，但是他若要学“无”，用“无”除掉“有”，那么，这样学“无”岂不是渐悟的过程吗？谢灵运回答道：学者若仍在“有”的境界中，他所做的一切都是学，不是悟。当然，学者要能够悟，必须首先致力于学。但是悟的本身一定是超越了“有”。\n僧维又问：学者若致力于学，希望借此与“无”同一，他是否会逐渐进步呢？如果不逐渐进步，他又何必学呢？如果是逐渐进步，岂不就是渐悟吗？谢灵运答：致力于学，在压制心中的污垢方面，会有积极效果。这样的压制，好像是消灭了污垢，实际上并没有消灭。只有一旦顿悟，才能“万滞同尽”。\n僧维又问：学者若致力于学，能否与“无”暂同呢？如果能够，暂同也胜于完全不同，这岂不就是渐悟吗？谢灵运答：这样的暂同，只是假同。真同在本性上是永久的。把暂同当成真同，就跟把压制心中的污垢当成消灭心中的污垢，是一样的谬误。\n《辩宗论》附有道生的《答王卫军书》，这封信完全赞成谢灵运的论点。《辩宗论》载在道宣（596—667）编的《广弘明集》中（卷十八，载《大藏经》卷五十二）。\n道生还有一个理论，主张“一切众生，莫不是佛，亦皆涅槃”（《法华经疏》），即每个有感觉的生物都有佛性，或宇宙的心。他的关于这个问题的论文也失传了，他这方面的观点还散见于几部佛经的注疏里。从这些注疏看来，他认为众生都有佛性，只是不认识自己有佛性。这就是“无明”。这种“无明”使之陷入生死轮回。因此他必须首先认识到他有佛性，佛性是他本性里面本有的，然后通过学习和修行，自己“见”自己的佛性。这个“见”便是顿悟，因为佛性不可分，他只能见其全体，或是毫无所见。这样的“见”也就意味着与佛性同一，因为佛性不是可以从外面看见的东西。这个意思就是道生所说的“返迷归极，归极得本”（《涅槃经集解》卷一）。得本的状态，就是涅槃的状态。"}]}
{"conversation": [{"input": "", "output": "但是，涅槃并不是外在于、迥异于生死轮回，佛性也不是外在于、迥异于现象世界。一旦顿悟，后者立刻就是前者。所以道生说：“夫大乘之悟，本不近舍生死，远更求之也。斯在生死事中，即用其实为悟矣。”（语出僧肇《维摩经注》卷七）佛家用“到彼岸”的比喻，表示得涅槃的意思。道生说：“言到彼岸：若到彼岸，便是未到。未到、非未到，方是真到。此岸生死，彼岸涅槃。”（语出僧肇《维摩经注》卷九）他还说：“若见佛者，未见佛也。不见有佛，乃为见佛耳。”（语出僧肇《维摩经注》）\n这大概也就是道生的佛无“净土”论的意思。这是他的又一个理论。佛的世界，就正在眼前的这个世界之中。\n有一篇论文题为“宝藏论”，传统的说法是僧肇所作，但很可能不是他作的。其中说：“譬如有人，于金器藏中，常观于金体，不睹众相。虽睹众相，亦是一金。既不为相所感，即离分别。常观金体，无有虚谬。喻彼真人，亦复如是。”（《大藏经》卷四十五）意思是说：假设有个人在贮藏金器的宝库内，看见了金器，但是没有注意金器的形状。或者即使注意了金器的形状，他还是认出了它们都是金子。他没有被各种不同的形状所迷惑，所以能够摆脱它们的表面区别。他总是看得出它们内涵的本质是金子，而不为任何幻象所苦。这个比喻说明了真人是什么。\n这个说法，可能不是出于僧肇；但是作为比喻，后来佛家经常使用。佛性的实在性本身就是现象世界，正如金器的本身就是金子。现象世界之外别无实在性，正如金器之外别无金子。有些人，由于“无明”，只见现象世界，不见佛性的实在性。另有些人，由于觉悟，见到佛性，但是这个佛性仍然是现象世界。这两种人所见的都是同一个东西，但是觉悟的人所见的，与无明的人所见的，具有完全不同的意义。这就是中国佛学常说的：“迷则为凡，悟则为圣。”\n道生的理论中，还有“一阐提人（即反对佛教者）皆得成佛”义。这本是一切有情皆有佛性的逻辑结论。但是这与当时所见的《涅槃经》直接冲突，由于道生提出此义，就将他赶出首都南京。若干年后，当大本《涅槃经》译出后，其中有一段证实了道生此义。慧皎（554年卒）在道生的传记中写道：“时人以生推阐提得佛，此语有据；顿悟、不受报等，时亦宪章。”（《高僧传》卷七）"}]}
{"conversation": [{"input": "", "output": "慧皎还告诉我们，道生曾说：“夫象以尽意，得意则象忘；言以诠理，入理则言息。……若忘筌取鱼，始可与言道矣。”（《高僧传》卷七）这也就是《庄子》说的：“筌者所以在鱼，得鱼而忘筌；蹄者所以在兔，得兔而忘蹄。”（《庄子·外物》）中国哲学的传统，把用词叫做“言筌”。按照这个传统，最好的言说是“不落言筌”的言说。\n我们已经知道，在吉藏“二谛义”中，到了第三层次，简直无可言说。在第三层次，也就没有落入言筌的危险。可是道生说到佛性时，他几乎落入言筌，因为他把它说成了“心”，他给人一种印象：定义的限制还可以加之于它。在这方面，他是受了《涅槃经》的影响；《涅槃经》很强调佛性，所以他接近性宗（“宇宙的心”宗）。\n由此可见，在道生时代，已经为禅宗做了理论背景的准备，在下一章便知其详。可是禅宗的大师们，仍然需要在这个背景上，把本章所讲的各项理论，纳入他们的高浮雕之中。\n在以上所说的理论中，也可以发现几百年后的新儒家的萌芽。道生的人皆可以成佛的理论，使我们想起孟子所说的“人皆可以为尧舜”（《孟子·告子下》）。孟子也说：“尽其心者，知其性也。知其性，则知天矣。”（《孟子·尽心上》）但是孟子所说的“心”、“性”，都是心理的，不是形上学的。沿着道生的理论所提示的路线，给予心、性以形上学的解释，就达到了新儒家。\n“宇宙的心”的观念，是印度对中国哲学的贡献。佛教传入以前，中国哲学中只有“心”，没有“宇宙的心”。道家的“道”，虽如老子所说，是“玄之又玄”，可是还不是“宇宙的心”。在本章所讲的时期以后，在中国哲学中，不仅有“心”，而且有“宇宙的心”。"}]}
{"conversation": [{"input": "", "output": "第二十二章 禅宗：静默的哲学\n“禅”或“禅那”是梵文Dhyana的音译，原意是沉思、静虑。佛教禅宗的起源，按传统说法，谓佛法有“教外别传”，除佛教经典的教义外，还有“以心传心，不立文字”的教义，从释迦牟尼佛直接传下来，传到菩提达摩，据说已经是第二十八代。达摩于梁武帝时，约520年至526年，到中国，为中国禅宗的初祖。\n\n禅宗传述的宗系\n达摩将心传传给慧可（486—593），为中国禅宗二祖。如此传到五祖弘忍（605—675），他有两个大弟子，分裂为南北二宗。神秀（706年卒）创北宗，慧能（638—713）创南宗。南宗不久超过了北宗，慧能被认为六祖。禅宗后来一切有影响的派别，都说它们是慧能的弟子们传下来的（参见道原《传灯录》卷一）。\n这种传述的早期部分可靠到什么程度，是很可怀疑的，因为还没早于11世纪的文献支持它。本章的目的不是对这个问题做学术的考证。只说这一点就够了：现在并没有学者认真看待这种传述。因为中国禅宗的理论背景，早已有人如僧肇、道生创造出来了，这在前一章已经讲了。有了这种背景，禅宗的兴起就几乎是不可避免的，实在用不着把神话似的菩提达摩看做它的创始人。\n可是，神秀和慧能分裂禅宗，却是历史事实。北宗与南宗的创始人的不同，代表性宗与空宗的不同，如前一章描述的。这可以从慧能自序里看出来。从这篇自序我们知道慧能是今广东省人，在弘忍门下为僧。自序中说，有一天弘忍自知快要死了，把弟子们召集在一起，说现在要指定一个继承人，其条件是写出一首最好的“偈”，把禅宗的教义概括起来。当下种秀作偈云：\n身如菩提树，心如明镜台。\n时时勤拂拭，莫使染尘埃。\n针对此偈，慧能作偈云：\n菩提本无树，明镜亦非台。\n本来无一物，何处染尘埃。\n据说弘忍赞赏慧能的偈，指定他为继承人，是为六祖（见《六祖坛经》卷一）。\n神秀的偈强调宇宙的心，即道生所说的佛性。慧能的偈强调僧肇所说的无。禅宗有两句常说的话：“即心即佛”，“非心非佛”。神秀的偈表现了前一句，慧能的偈表现了后一句。"}]}
{"conversation": [{"input": "", "output": "第一义不可说\n后来禅宗的主流，是沿着慧能的路线发展的。在其中，空宗与道家的结合，达到了高峰。空宗所谓的第三层真谛，禅宗谓之为“第一义”。我们在前一章已经知道，在第三层次，简直任何话也不能说。所以第一义，按它的本性，就是不可说的。文益禅师（958年卒）《语录》云：“问：‘如何是第一义？’师云：‘我向尔道，是第二义。’”\n禅师教弟子的原则，只是通过个人接触。可是有些人没有个人接触的机会，为他们着想，就把禅师的话记录下来，叫做“语录”。这个做法，后来新儒家也采用了。在这些语录里，我们看到，弟子问到佛法的根本道理时，往往遭到禅师一顿打，或者得到的回答完全是些不相干的话。例如，他也许回答说，白菜值三文钱。不了解禅宗目的的人，觉得这些回答都是顺口胡说。这个目的也很简单，就是让他的弟子知道，他所问的问题是不可回答的。他一旦明白了这一点，他也就明白了许多东西。\n第一义不可说，因为对于“无”什么也不能说。如果把它叫做“心”或别的什么名字，那就是立即给它一个定义，因而给它一种限制。像禅宗和道家说的，这就落入了“言筌”。马祖（788年卒）是慧能的再传弟子，僧问马祖：“和尚为什么说即心即佛？曰：‘为止小儿啼。’曰：‘啼止时将如何？’曰：‘非心非佛。’”（《古尊宿语录》卷一）又，庞居士问马祖：“不与万法为侣者是什么人？”马祖云：“待汝一口吸尽西江水，即向汝道。”（《古尊宿语录》卷一）一口吸尽西江水，这显然是不可能的，马祖以此暗示，所问的问题是不可回答的。事实上，他的问题也真正是不可回答的。因为不与万物为侣者，即超越万物者。如果真的超越万物，又怎么能问他“是什么人”呢？\n有一些禅师，用静默来表示无，即第一义。例如，慧忠国师（775年卒）“与紫璘供奉论议。既升座，供奉曰：‘请师立义，某甲破。’师曰：‘立义竟。’供奉曰：‘是什么义？’曰：‘果然不见，非公境界。’便下座”（《传灯录》卷五）。慧忠立的义，是静默的义。他无言说，无表示，而立义，其所立正是第一义。关于第一义，或“无”，不可以有任何言说，所以表示第一义的最好方法是保持静默。\n从这个观点看来，一切佛经都与第一义没有任何真正的联系。所以，建立临济宗的义玄禅师（866年卒）说：“你如欲得如法见解，但莫授人惑。向里向外，逢着便杀。逢佛杀佛，逢祖杀祖……始得解脱。”（《古尊宿语录》卷四）"}]}
{"conversation": [{"input": "", "output": "修行的方法\n第一义的知识是不知之知；所以修行的方法也是不修之修。据说马祖在成为怀让（744年卒）弟子之前，住在衡山（在今湖南省）上。“独处一庵，唯习坐禅，凡有来访者都不顾。”怀让“一日将砖于庵前磨，马祖亦不顾。时既久，乃问曰：‘作什么？’师云：‘磨作镜。’马祖云：‘磨砖岂能成镜？’师云：‘磨砖既不成镜，坐禅岂能成佛？’”（《古尊宿语录》卷一）马祖闻言大悟，于是拜怀让为师。\n因此照禅宗所说，为了成佛，最好的修行方法，是不做任何修行，就是不修之修。有修之修，是有心的作为，就是有为。有为当然也能产生某种良好效果，但是不能长久。黄檗（希运）禅师（847年卒）说：“设使恒沙劫数，行六度万行，得佛菩提，亦非究竟。何以故？为属因缘造作故。因缘若尽，还归无常。”（《古尊宿语录》卷三）\n他还说：“诸行尽归无常。势力皆有尽期。犹如箭射于空，力尽还坠。都归生死轮回。如斯修行，不解佛意，虚受辛苦，岂非大错？”（《古尊宿语录》卷三）他还说：“若未会无心，著相皆属魔业。……所以菩提等法，本不是有。如来所说，皆是化人。犹如黄叶为金钱，权止小儿啼。……但随缘消旧业，莫更造新殃。”（《古尊宿语录》卷三）\n不造新业，并不是不做任何事，而是做事以无心。因此最好的修行方法就是以无心做事。这正是道家所说的“无为”和“无心”。这就是慧远的理论的意思，也可能就是道生的“善不受报”义。这种修行方法的目的，不在于做事以求好的结果，不管这些结果本身可能有多么好。毋宁说它的目的，在于做事而不引起任何结果。一个人的行为不引起任何结果，那么在他以前积累的业消除净尽以后，他就能超脱生死轮回，达到涅槃。\n以无心做事，就是自然地做事，自然地生活。义玄说：“道流佛法，无用功处。只是平常无事，屙屎送尿，著衣吃饭，困来即卧。愚人笑我，智乃知焉。”（《古尊宿语录》卷四）有些人刻意成佛，却往往不能顺着这个自然过程，原因在于他们缺乏自信。义玄说：“如今学者不得，病在甚处？病在不自信处。你若自信不及，便茫茫地徇一切境转，被它万境回换，不得自由。你若歇得念念驰求心，便与祖佛不别。你欲识得祖佛么？只你面前听法的是。”（《古尊宿语录》卷四）\n所以修行的道路，就是要充分相信自己，其他一切放下，不必于日用平常行事外，别有用功，别有修行。这就是不用功的用功，也就是禅师们所说的不修之修。"}]}
{"conversation": [{"input": "", "output": "这里有一个问题：果真如以上所说，那么，用此法修行的人，与不做任何修行的人，还有什么不同呢？如果后者所做的，也完全是前者所做的，他就也应该达到涅槃，这样，就总会有一个时候，完全没有生死轮回了。\n对这个问题可以这样回答：虽然穿衣吃饭本身是日用平常事，却不见得做起来的都是完全无心，因而没有任何滞着。例如，有人爱漂亮的衣服，不爱难看的衣服，别人夸奖他的衣服他就感到高兴。这些都是由穿衣而生的滞着。禅师们所强调的，是修行不需要专门的行为，诸如宗教制度中的礼拜、祈祷。只应当于日常生活中无心而为，毫无滞着；也只有在日用寻常行事中才能有修行的结果。在开始的时候，需要努力，其目的是无须努力；需要有心，其目的是无心；正像为了忘记，先需要记住必须忘记。可是后来时候一到，就必须抛弃努力，达到无须努力；抛弃有心，达到无心；正像终于忘记了记住必须忘记。\n所以不修之修本身就是一种修，正如不知之知本身也是一种知。这样的知，不同于原来的无明；不修之修，也不同于原来的自然。因为原来的无明和自然，都是自然的产物；而不知之知，不修之修，都是精神的创造。"}]}
{"conversation": [{"input": "", "output": "顿悟\n修行，不论多么长久，本身只是一种准备工作。为了成佛，这种修行必须达到高峰，就是顿悟，如在前一章描述的，它好比飞跃。只有发生飞跃之后才能成佛。\n这样的飞跃，禅师们常常叫做“见道”。南泉禅师普愿（830年卒）告诉他的弟子说：“道不属知不知，知是妄觉，不知是无记。若真达不疑之道，犹如太虚廓然，岂可强是非也。”（《古尊宿语录》卷十三）达道就是与道同一。它如太虚廓然，也不是真空；它只是消除了一切差别的状态。\n这种状态，禅师们描写为“智与理冥，境与神会，如人饮水，冷暖自知”（《古尊宿语录》卷三十二）。后两句最初见于《六祖坛经》，后来为禅师们广泛引用，意思是，只有经验到经验者与被经验者冥合不分的人，才真正知道它是什么。\n在这种状态，经验者已经抛弃了普通意义上的知识，因为这种知识假定有知者与被知者的区别。可是他又不是“无知”，因为他的状态不同于南泉所说的“无记”。这就是所谓的“不知之知”。\n一个人若到了顿悟的边缘，这就是禅师最能帮助他的时刻。一个人即将发生这种飞跃了，这时候，无论多么小的帮助，也是重大的帮助。这时候，禅师们惯于施展他们所谓“棒喝”的方法，帮助发生顿悟的“一跃”。禅宗文献记载许多这样的事情：某位禅师要他的弟子考虑某个问题，然后突然用棒子敲他几下，或向他大喝一声。如果棒喝的时机恰好，结果就是弟子发生顿悟。这些事情似乎可以这样解释：施展这样的物理和生理动作，震动了弟子，使他发生了准备已久的心理觉悟。\n禅师们用“如桶底子脱”的比喻，形容顿悟。桶底子脱了，则桶中所有之物，都顿时脱出。同样，一个人顿悟了，就觉得以前所有的各种问题，也顿时解决。其解决并不是具体解决，而是在悟中了解此等问题，本来都不是问题。所以悟后所得之道，为“不疑之道”。"}]}
{"conversation": [{"input": "", "output": "无得之得\n顿悟之所得，并不是得到什么东西。舒州禅师清远（1120年卒）说：“如今明得了，向前明不得的，在什么处？所以道，向前迷的，便是即今悟的；即今悟的，便是向前迷的。”（《古尊宿语录》卷三十二）在前一章我们已经知道，按僧肇和道生的说法，真实即现象。禅宗有一句常用的话：“山是山，水是水。”在你迷中，山是山，水是水；在你悟时，山还是山，水还是水。\n禅师们还有一句常说的话：“骑驴觅驴。”意思是指，于现象之外觅真实，于生死轮回之外觅涅槃。舒州说：“只有二种病，一是骑驴觅驴，一是骑驴不肯下。你道骑却驴了，更觅驴，可杀，是大病。山僧向你道，不要觅。灵利人当下识得，除却觅驴病，狂心遂息。……既识得驴了，骑了不肯下，此一病最难医。山僧向你道，不要骑。你便是驴，尽山河大地是个驴，你作么生骑？你若骑，管取病不去。若不骑，十方世界廓落地。此二病一时去，心下无一事，名为道人，复有什么事？”（《古尊宿语录》卷三十二）若以为悟后有得，便是骑驴觅驴，骑驴不肯下。\n黄檗说：“语默动静，一切声色，尽是佛事。何处觅佛？不可更头上安头，嘴上安嘴。”（《古尊宿语录》卷三）只要悟了，则尽是佛事，无地无佛。据说有个禅僧走进佛寺，向佛像吐痰。他受到批评，他说：你指给我无佛的地方吧！（见《传灯录》卷二十七）\n所以在禅宗看来，圣人的生活，无异于平常人的生活；圣人做的事，也就是平常人做的事。他自迷而悟，从凡入圣。入圣之后，又必须从圣再入凡。禅师们把这叫做“百尺竿头，更进一步”。百尺竿头，象征着悟的成就的顶点。更进一步，意谓既悟之后，圣人还有别的事要做。可是他所要做的，仍然不过是平常的事。就像南泉说的：“直向那边会了，却来这里行履。”（《古尊宿语录》卷十二）\n虽然圣人继续生活在这里，然而他对那边的了解也不是白费。虽然他所做的事只是平常人所做的事，可是对于他却有不同的意义。如百丈禅师怀海（814年卒）所说：“未悟未解时名贪瞋，悟了唤作佛慧。故云：‘不异旧时人，异旧时行履处。’”（《古尊宿语录》卷一）最后一句，看来一定有文字上的讹误。百丈想说的显然是：只异旧时人，不异旧时行履处。\n人不一样了，因为他所做的事虽然也是其他平常人所做的事，但是他对任何事皆无滞着，禅宗的人常说：“终日吃饭，未曾咬着一粒米”；“终日著衣，未曾挂著一缕丝”（《古尊宿语录》卷三、卷十六）。就是这个意思。"}]}
{"conversation": [{"input": "", "output": "可是还有另外一句常说的话：“担水砍柴，无非妙道。”（《传灯录》卷八）我们可以问：如果担水砍柴，就是妙道，为什么“事父事君”就不是妙道？如果从以上分析的禅宗的教义，推出逻辑的结论，我们就不能不做肯定的回答。可是禅师们自己，没有做出这个合乎逻辑的回答。这只有留待新儒家来做了，以下四章就专讲新儒家。"}]}
{"conversation": [{"input": "", "output": "第二十三章 新儒家：宇宙发生论者\n公元589年，中国经过数世纪的分裂之后，又由隋朝（590—617）统一起来。可是不久隋朝又被唐朝（618年至906年）取代，唐朝是一个强大的高度集中的皇朝。唐代在文化上、政治上都是中国的黄金时代，可与汉代媲美，在某些方面又超过了汉代。\n儒家经典占支配地位的选拔官员的考试制度，于622年重建起来。628年，唐太宗（627年至649年在位）命令在太学内建孔庙；630年，他又命令学者们准备出儒家经典的官方版。这项工作的一部分，是从前代浩繁的注释中选出标准的注释，再为标准注释作疏。然后皇帝以命令颁布这些经典正文及其官方注疏，在太学里讲授。以这种方式，儒家又被重新确立为国家的官方教义。\n这时候，儒家表现在孟子、荀子、董仲舒等人著作中的活力早已丧失。经典原文具在，注疏甚至更多，可是都不能满足时代的精神兴趣和需要。道家复兴和佛教传入之后，人们变得对于形上学问题，以及我所说的超道德价值，或当时称为性命之学的问题，比较有兴趣。我们于第四、第七、第十五等章看到，关于这些问题的讨论，在儒家经典如《论语》、《孟子》、《中庸》特别是《易经》中，已经不少。可是，这些经典都需要真正是新的解释和发挥，才能解决新时代的问题。当时尽管有皇家学者们的努力，仍然缺乏这样的解释和发挥。"}]}
{"conversation": [{"input": "", "output": "韩愈和李翱\n直到唐代的后半叶，才出了两个人，韩愈（768—824）与李翱（约844年卒），他们做出了真正的努力，为了回答他们当代的问题而重新解释《大学》、《中庸》。韩愈在其文《原道》里写道：“斯吾所谓道也，非向所谓老与佛之道也。尧以是传之舜，舜以是传之禹，禹以是传之汤，汤以是传之文、武、周公，文、武、周公传之孔子，孔子传之孟轲。轲之死，不得其传焉。荀与扬也，择焉而不精，语焉而不祥。”（《昌黎先生文集》卷十一）\n李翱在《复性书》中写的也很相似：“昔者圣人以之传于颜子。……子思，仲尼之孙，得其祖之道，述《中庸》四十七篇，以传于孟轲。……呜呼！性命之书虽存，学者莫能明，是故皆入于庄、列、老、释。不知者谓夫子之徒不足以穷性命之道，信之者皆是也。有问于我，我以吾之所知而传焉……而缺绝废弃不扬之道几可以传于时。”（《李文公集》卷二）\n这种“道统说”，孟子早已说了一个大概（见《孟子·尽心下》），韩愈、李翱所说的显然又是受到禅宗传述的宗系的重新启发。禅宗的说法是，佛的心传，经过历代佛祖，一脉相传，传到弘忍和慧能。后来新儒家的程子，也就毫不含糊地说《中庸》“乃孔门传授心法”（朱熹《中庸章句》前言引）。人们普遍地相信，这个道统传到孟子，就失传了。可是李翱，显然感到他自己对道统颇有了解，通过他的传授，他也就俨然成为孟子的继承者。要做到这一点，成了在李翱以后的一切新儒家的抱负。他们都接受了韩愈的道统说，并且坚持说他们自己是上承道统。他们这样说也不是没有根据的，因为新儒家的确是先秦儒家理想派的继续，特别是孟子的神秘倾向的继续，这在以下几章就可以看出来。正因为这个缘故，这些人被称为“道学家”，他们的哲学被称为“道学”。“新儒家”这个名词，是一个新造的西洋名词，与“道学”完全相等。\n新儒家的主要来源可以追溯到三条思想路线。第一，当然是儒家本身。第二是佛家，包括以禅宗为中介的道家，因为在佛家各宗之中，禅宗在新儒家形成时期是最有影响的。在新儒家看来，禅与佛是同义语；前一章已经讲过，在某种意义上，可以说新儒家是禅宗的合乎逻辑的发展。第三是道教，道教有一个重要成分是阴阳家的宇宙发生论。新儒家的宇宙发生论主要是与这条思想路线联系着。"}]}
{"conversation": [{"input": "", "output": "这三条思想路线是异质的，在许多方面甚至是矛盾的。所以，哲学家要把它们统一起来，这种统一并不是简单的折中，而是形成一个同质的整体的真正系统，这当然就需要时间。因此，新儒家的开端虽然可以上溯到韩愈、李翱，可是它的思想系统直到11世纪才明确地形成。这已经是宋代（960—1279）最繁荣的年代了。宋朝是唐朝灭亡后经过了一段混乱分裂时期而重新统一中国的。最早的新儒家，主要兴趣在于宇宙发生论。"}]}
{"conversation": [{"input": "", "output": "周敦颐的宇宙发生论\n第一个讲宇宙发生论的新儒家哲学家是周敦颐，号濂溪先生（1017—1073）。他是道州（在今湖南省）人。晚年住在庐山，就是第二十一章说过的慧远、道生讲佛经的地方。在他以前很久，有些道教的人画了许多神秘的图，以图式描绘秘传的道，他们相信得此秘传的人便可成仙。据说周敦颐得到了一张这样的图，他予以重新解释，并修改成自己设计的图，以表示宇宙演化过程。这倒不如说，是他研究和发挥了《易传》中的观念，再用道教的图表示出来。他画的图名为“太极图”，他做的解释名为“太极图说”。《太极图说》不必与《太极图》对照，读起来也很好懂。\n《太极图说》云：“无极而太极。太极动而生阳，动极而静，静而生阴。静极复动。一动一静，互为其根；分阴分阳，两仪立焉。\n“阳变阴合而生水火木金土，五气顺布，四时行焉。\n“五行一阴阳也，阴阳一太极也。太极本无极也。五行之生也，各一其性。\n“无极之真，二五之精，妙合而凝。‘乾道成男，坤道成女。’二气交感，化生万物。万物生生而变化无穷焉。\n“唯人也得其秀而最灵。形既生矣，神发知矣，五性感动而善恶分、万事出矣。圣人定之以中正仁义而主静（自注：无欲故静）。立人极焉。……”（《用濂溪集》卷一）\n《易传》的《系辞传上》说：“易有太极，是生两仪。”《太极图说》就是这个观念的发展。它虽然很短，却是朱熹（1130—12）的宇宙发生论的基本提纲。朱熹如果不是新儒家最大的哲学家，也是新儒家最大的哲学家之一。在第二十五章将要比较详细地讲他。"}]}
{"conversation": [{"input": "", "output": "精神修养的方法\n佛家的最终目的是教人怎样成佛。怎样成佛，是那个时代的人最关心的问题。新儒家的最终目的是教人怎样成为儒家的圣人。佛家的佛与儒家的圣人，区别在于，佛必须在社会和人世间之外提高精神修养，圣人则必须在社会关系之内提高精神修养。中国佛学的最重要的发展，是企图降低佛教固有的出世性质。禅宗说：“担水砍柴，无非妙道。”说这个话，就是这个企图接近成功了。但是，如我在前一章所说的，他们没有把这个话推到逻辑的结论，就是“事父事君，亦是妙道”。当然，原因也很明显，如果他们真的这样说，他们的教义就不是佛家的教义了，他们就不用出家了。\n怎样成为圣人，是新儒家的主要问题之一，周敦颐的回答是“主静”，他又进一步说“主静”就是“无欲”的状态。他的第二篇主要著作是《通书》，在《通书》中可以看出，他说的“无欲”，与道家和禅宗说的“无为”和“无心”，是基本一样的，可是，他用“无欲”，不用“无为”、“无心”，这表明他企图撇开佛家的出世性质。若就这些名词来说，“无欲”的“无”，并不如“无心”的“无”那样概括一切。\n《通书》中说：“无欲则静虚动直。静虚则明，明则通。动直则公，公则溥。明通公溥，庶矣乎！”（《周濂溪集》卷五）。\n新儒家的“欲”字常指私欲，或径指自私。有时候在“欲”字前面加上“私”字，是为了使意义更明白些。周敦颐这段话的意思，可以以《孟子》的一段话为例来说明，这个例子是新儒家常常引用的。《孟子》这段话是：“今人乍见孺子将入于井，皆有怵惕恻隐之心，非所以纳交于孺子之父母也，非所以要誉于乡党朋友也，非恶其声而然也。”（《孟子·公孙丑上》）\n照新儒家的说法，孟子在这里所描述的是，任何人在这种场合的自然自发的反应。人在本性上根本是善的。因此，他固有的状态，是心中没有私欲的状态，或如周敦颐说的“静虚”状态。应用到行动上，它会引起立即要救孺子的冲动，这类直觉的行动就是周敦颐所说的“动直”。可是，如果这个人不按照他的“第一冲动”而行动，而是停下来想一想，他可能想到，这个孺子是他的仇人之子，不该救他；或者这个孺子是他的友人之子，应该救他。不论是哪一种情况，他都是受“第二私念”即转念所驱使，因而丧失了固有的静虚状态以及随之而有的动直状态。"}]}
{"conversation": [{"input": "", "output": "照新儒家的说法，心无欲，则如明镜，总是能够立即客观地反映面前的任何对象。镜的明，好比心的“明”；镜的立即反映，好比心的“通”。心无欲，则对于外来刺激的自然反应，落实在行动上都是直的。由于直，所以“公”；由于公，所以一视同仁，也就是“溥”。\n这就是周敦颐提出的怎样成为圣人的方法，也就是像禅僧的方法一样：自然而生，自然而行。"}]}
{"conversation": [{"input": "", "output": "邵雍的宇宙发生论\n另一个讲宇宙发生论的新儒家哲学家，要在本章提到的，是邵雍，号康节先生（1011—1077）。他是今河南省人。他的宇宙发生论，虽与周敦颐的略有不同，也是由《易经》发展而来，也是利用图解说明他的理论。\n在第十八章已经讲过，汉代出现许多纬书，据说是补充原有的《六经》。在《易纬》中，有所谓“卦气”说，认为六十四卦的每一卦，在一年中各有一段时间“用事”。按照卦气说，十二月的每一月，各在几个卦的管辖之下，其中有一卦是“主卦”，又名“天子卦”。这些主卦是：复，临，泰，大壮，夬，乾，姤，遁，否，观，剥，坤。它们之所以重要，是由于它们的图像表示出了阴阳消长之道。\n在第十二章已经讲过，在这些卦中，连线代表阳，与热联系；断线代表阴，与寒联系。复卦五条断线在上，一条连线在下，表示阴极阳生，是中国旧历十一月的主卦，冬至在此月。乾卦是六条连线，是旧历四月的主卦，阳达到极盛。姤卦五条连线在上，一条断线在下，表示阳极阴生，是旧历五月的主卦，夏至在此月。坤卦是六条断线，是旧历十月的主卦，阴达到极盛，下个月就冬至阳生。其余的卦表示阴阳消长的中间阶段。\n这十二卦连在一起形成一个循环。阴达到极盛，下一卦的第一爻便出现阳。阳逐步上升，一月一月地、一卦一卦地越来越盛，一直达到极盛。于是下一卦的第一爻又出现阴，逐步上升而达到极盛。接着又轮到阳生，一年内的循环，各卦的循环，又重新开始。这样的循环是不可避免的自然进程。\n要注意的是，邵雍关于宇宙的理论，进一步阐明了关于十二主卦的理论。周敦颐是从《易传》的“易有太极，是生两仪，两仪生四象，四象生八卦”（《系辞传上》）这些话，演绎出他的系统。为了说明这个过程，邵雍画出如下的图："}]}
{"conversation": [{"input": "", "output": "图的第一层或最下层，表示两仪。在邵雍的系统中，两仪不是阴阳，而是动静。第二层，与第一层连着看，表示四象。例如，将第二层阳下的连线，与第一层动下的连线连着看，即得四象中的阳。这就是说，在邵雍的系统中，阳不是以一条连线“一”表示，而是以两条一连结“=”表示。同样的，将第二层阴下的断线，与第一层动下的连结连着看，即得四象中的阴。这就是说，四象中的阴不是“--”，而是“==”。\n同样的，第三层或最上层，与第二层、第一层连着看，表示八卦。例如，将第三层太阳下的连线，与第二层阳下的连线以及第一层动下的连线连着看，即得由三条连线组成的乾，卦。同样的，将第三层太阴下的断线，与第二层阳下的连线以及第一层动下的连线连着看，即行兑卦。将第三层少阳下的连线，与第二层阳下的断线以及第一层动下的连线连着看，即得离卦。用同样的程序可得全部八卦，其顺序为：乾，兑，离，震，巽，坎，艮，坤。八卦各代表一定的原则或势力。\n这些原则，实体化为天、地及宇宙万物。邵雍说：“天生于动者也，地生于静者也，一动一静交而天地之道尽之矣。动之始则阳生焉，动之极则阴生焉，一阴一阳交而天之用尽之矣。静之始则柔生焉。静之极则刚生焉，一刚一柔交而地之用尽之矣。”（《皇极经世·观物内篇》）像其他术语一样，“刚”、“柔”也是邵雍从《易传》中借用的，其中说：“立天之道，曰阴与阳。立地之道，曰柔与刚。立人之道，曰仁与义。”（《说卦传》）\n邵雍进一步写道：“太阳为日，太阴为月，少阳为星，少阴为辰，日月星辰交而天之体尽之矣。……太柔为水，太刚为火，少柔为土，少刚为石，水火土石交而地之体尽之矣。”（《说卦传》）\n这就是邵雍的关于宇宙起源的理论，这是从他的图严格地演绎出来的。在这个图中，太极本身没有实际画出来，但是可以这样理解：第一层下面的空白就象征着太极。邵雍写道：“太极一也，不动；生二，二则神也。神生数，数生象，象生器。”（《皇极经世·观物外篇》）这些数和象都在图中得到了说明。"}]}
{"conversation": [{"input": "", "output": "事物的演化规律\n若在上图上方增加第四、第五、第六层，并用同样的组合程序，可得六十四卦全图。再将此图分为相等的两半，每半弯成半圆，再将这两个半圆合为一圆，即得邵雍的另一张图，名叫“六十四卦圆图方位图”。\n考察这张图（为了简明，将六十四卦减为十二“主卦”），可以看出十二“主卦”在图中固定的顺序如下（由中看起，顺时针方向）：\n这个序列可用所谓“加一倍法”自动地达成，因为图中每层符号的数目总是比下一层符号数目加一倍，所以最上层即第六层的符号数目是六十四，六层组成六十四卦。这个简单的级数，使这张图显得很自然，同时又很神秘。因此，它作为邵雍的一项最伟大的发现而受到绝大多数新儒家的人的欢呼，据说在这项发现内可以找到万物演化的规律和宇宙秘密的钥匙。"}]}
{"conversation": [{"input": "", "output": "这个规律不仅适用于一年四季的交替，而且适用于每二十四小时的昼夜交替。照邵雍与其他新儒家的说法，阴可以解释为只是阳的否定。所以，阳若是宇宙的成的力量，阴就是宇宙的毁的力量。用这个意义解释阴阳，则此图表示的规律是说宇宙万物都经过成和毁的阶段。所以，复卦的初爻表示成的阶段的开始，乾卦则表示成的阶段的完成。姤卦的初爻表示毁的阶段的开始，坤卦则表示毁的阶段的完成。此图用这样的方式，形象地说明了宇宙规律是凡物都包含自己的否定，这个原理正是老子和《易传》所强调的。\n世界作为一个整体，绝不是这个宇宙规律的例外。所以邵雍认为，在复卦初爻，世界就开始存在了。到了泰卦，世界上的个体事物就开始产生了。这时候人出现了，到了乾卦就达到文明的黄金时代。接着就是不断毁坏的过程，到了剥卦，一切个体事物都毁灭了；到了坤卦，整个世界都不在了。然后又在复卦初爻再现时开始了另一个世界，又重复以上的全过程。每个世界的成毁各经历十二万九千六百年。\n邵雍的主要著作是《皇极经世》，这部书里有我们现存世界的详细年谱。照这部年谱所说，我们这个世界的黄金时代早已过去了。那是在尧的时代，即公元前24世纪。我们现在是相当于剥卦的时代，是万物开始毁灭的时代。第十四章已经讲到，中国哲学家大都认为，历史是不断退化的过程，在这个过程中，现在的一切都不如理想的过去。邵雍的理论给予这种观点以形上学的根据。\n关于凡物都包含自己的否定的理论，听起来好像黑格尔的理论，不过照黑格尔的说法，一个事物被否定了，一个新事物在更高水平上开始了。但是照老子和《易传》的说法，一个事物被否定了，新事物只是重复旧事物。这是具有农业民族特征的哲学，我在第二章已经指出了这一点。"}]}
{"conversation": [{"input": "", "output": "张载的宇宙发生论\n本章要提到的第三个讲宇宙发生论的新儒家哲学家是张载，号横渠先生（1020—1077）。他是今陕西省人。他也是在《易传》基础上提出宇宙发生论，不过是从另一个观点提出的。在他的宇宙发生论里，特别强调“气”的观念，它在后来新儒家的宇宙发生论和形上学的理论中，越来越重要。“气”这个字，字面的意义是gas（气体）或ether（以太）。在新儒家的哲学中，“气”字的意义有时候很抽象，有时候很具体，随着具体的哲学家们的不同系统而不同。当它的意义很抽象的时候，它接近“质料”的概念，“质料”的概念见于柏拉图和亚里士多德的哲学，与柏拉图的“理念”和亚里士多德的“形式”相对立。它这个意义是指原始的混沌的质料，一切个体事物都由它形成。然而当它的意义很具体的时候，它是指物理的物质，一切存在的个体的物，都是用它造成的。张载说的“气”，是这种具体的意义。\n张载，同前人一样，以《易传》的“易有太极，是生两仪”这句话为其宇宙发生论的基础。可是在他看来，太极不是别的，就是气。他的主要著作《正蒙》中写道：“太和所谓道（指太极。——引者注），中涵浮沈、升降、动静相感之性，是生缊、相荡、胜负、屈伸之始。”（《正蒙·太和篇》，见《张子全书》卷二）\n太和是气的全体之名，又被形容为“游气”。浮、升、动之性都是阳性，沈、降、静之性都是阴性。气受到阳性的影响，就浮、升；受到阴性的影响，就沈、降。这就使得气永远在聚散。气聚，就形成具体的万物；气散，就造成万物的消亡。\n《正蒙》中又写道：“气聚，则离明得施而有形；不聚，则离明不得施而无形。方其聚也。安得不谓之客；方其散也，安得遽谓之无！”于是张载尽力排除佛老的无。他说：“知太虚即气，即无无。”太虚实际上不是绝对真空；它只是气处于散的状态，再也看不见而已。"}]}
{"conversation": [{"input": "", "output": "《正蒙》有一段特别有名，叫做《西铭》，因为张载曾将它单独地贴在书斋的西墙上，作为座右铭。在这一段文字中，张载以为，由于宇宙万物都是一气，所以人与其他的物都是同一个伟大身躯的一部分。我们应当事乾（天）如父，事坤（地）如母，把一切人当做自己的兄弟。我们应当推广孝道，通过侍奉宇宙的父母（即乾坤父母）而实行孝道。侍奉宇宙的父母也不需要做不同于平常的事。每一个道德行为，只要对它有觉解，就是一个侍奉宇宙的父母的行为。例如，如果一个人爱别人，仅只因为别人与自己都是同一个社会的成员，那么他就是尽他的社会义务，事奉社会。但是如果他爱别人，不仅是因为他们都是同一个社会的成员，而且是因为他们都是宇宙的父母的孩子，那么他爱别人就不仅是事奉社会，而且同时是事奉整个宇宙的父母了。这一段的结语说：“生，吾顺事；没，吾宁也。”“生，吾顺事”是说，活着的时候，我就顺从和事奉宇宙的父母。\n对于《西铭》，后来新儒家的人极为称赞，因为它将儒家对人生的态度，与佛家、道家、道教对人生的态度，清楚地区别开来。张载在另外的地方写道：“太虚（即太和、道。——引者注）不能无气，气不能不聚而为万物，万物不能不散而为太虚。循是出入，是皆不得已而然也。”（《正蒙·太和篇》，见《张子全书》卷二）圣人就是充分觉解这个过程的人。因此，他既不求在此过程以外，如佛家那样追求破除因果，结束生命；又不求长生不老，如道教那样追求修炼身体，尽可能地长留人世。圣人由于觉解宇宙之性，因而知道“生无所得”，“死无所丧”（《正蒙·诚明篇》，见《张子全书》卷三）。所以他只求过正常的生活。他活着，就做作为社会一员和作为宇宙一员的义务需要他做的事；一旦死去，他就安息了。\n他做每个人应该做的事，但是由于他的觉解，他做的事获得了新的意义。新儒家建立了一个观点，从这个观点看来，原先儒家评定为道德的行为，都获得更高的价值，即超道德的价值。它们本身全都有禅宗称为“妙道”的性质。在这个意义上，新儒家确实是禅宗进一步的发展。"}]}
{"conversation": [{"input": "", "output": "第二十四章 新儒家：两个学派的开端\n新儒家接着分成两个主要的学派，真是喜人的巧合，这两个学派竟是兄弟二人开创的。他们号称“二程”。弟弟程颐（1033—1108）开创的学派，由朱熹（1130—12）完成，称为“程朱学派”，或“理学”。哥哥程颢（1032—1085）开创的另一个学派，由陆九渊（1139—1193）继续，王守仁（1473—1529）完成，称为“陆王学派”，或“心学”。在“二程”的时代，还没有充分认识这两个学派不同的意义，但是到了朱熹和陆九渊，就开始了一场大论战，一直继续到今天。\n在以下几章我们会看出，两个学派争论的主题，确实是一个带有根本性的重要哲学问题。用西方哲学的术语来说，这个问题是，自然界的规律是不是人心（或宇宙的心）创制的。这历来是柏拉图式的实在论与康德式的观念论争论的主题，简直可以说，形上学中争论的就是这个主题。这个问题若是解决了，其他一切问题都迎刃而解。这一章我不打算详细讨论这个争论的主题，只是提示一下它在中国哲学史中的开端。"}]}
{"conversation": [{"input": "", "output": "程颢的“仁”的观念\n程氏兄弟是今河南省人。程颢号明道先生，程颐号伊川先生。他们的父亲是周敦颐的朋友、张载的表兄弟。所以他们年少时受过周敦颐的教诲，后来又常与张载进行讨论。还有，他们住的离邵雍不远，时常会见他。这五位哲学家的亲密接触，确实是中国哲学史上的佳话。\n程颢极其称赞张载的《西铭》，因为《西铭》的中心思想是“万物一体”，这也正是程颢哲学的主要观念。在他看来，与万物合一，是仁的主要特征。他说：“学者须先识仁。仁者浑然与物同体，义礼知信皆仁也。识得此理，以诚敬存之而已，不须防检，不须穷索。……此道与物无对，大不足以名之，天地之用，皆我之用。孟子言万物皆备于我，须反身而诚，乃为大乐。若反身未诚，则犹是二物，有对，以己合彼，终未有之，又安得乐？《订顽》（即《西铭》。——引者注）意思乃备言此体，以此意存之，更有何事。‘必有事焉而勿正，心勿忘，勿助长’，未尝致纤毫之力，此其存之之道。”（《河南程氏遗书》卷二上）\n在第七章，对于在以上引文中提到的孟子的那句话，做过充分的讨论。“必有事焉”，“勿助长”，这是孟子养浩然之气的方法，也是新儒家极其赞赏的方法。在程颢看来，人必须首先觉解他与万物本来是合一的道理。然后，他需要做的一切，不过是把这个道理放在心中，做起事来诚实地聚精会神地遵循着这个道理。这样的功夫积累多了，他就会真正感觉到他与万物合一。所谓“以诚敬存之”，就是“必有事焉”。可是达到这个合一，又必须毫无人为的努力。在这个意义上，他一定“未尝致纤毫之力”。\n程颢与孟子的不同，在于程颢比孟子更多地给予仁以形上学的解释。《易传》中有句话：“天地之大德曰生。”（《系辞传下》）这里的“生”字可以当“产生”讲，也可以当“生命”讲。在第十五章，把“生”字译作“产生”，是因为这个意思最合《易传》的原意。但是在程颢和其他新儒家看来，“生”的真正意义是“生命”。他们认为万物都有对“生命”的倾向，就是这种倾向构成了天地的“仁”。\n中医把麻痹叫做“不仁”。程颢说：“医书言手足痿痹为‘不仁’，此言最善名状。仁者以天地万物为一体，莫非己也。认得为己，何所不至？若不有诸己，自不与己相干，如手足不仁，气已不贯，皆不属己。”（《河南程氏遗书》卷二上）"}]}
{"conversation": [{"input": "", "output": "所以在程颢看来，从形上学上说，万物之间有一种内在的联系。孟子所说的“恻隐之心”、“不忍人之心”，都不过是我们与他物之间这种联系的表现。可是往往发生这样的情况，我们的“不忍人之心”被自私蒙蔽了，或者用新儒家的话说，被“私欲”，或简言之“欲”，蒙蔽了。于是丧失了本来的合一。这时候必须做的，也只是记起自己与万物本来是合一的，并“以诚敬存之”而行动。用这种方法，本来的合一就会在适当的进程中恢复。这就是程颢哲学的一般观念，后来陆九渊和王守仁详细地发挥了。"}]}
{"conversation": [{"input": "", "output": "程朱的“理”的观念的起源\n第八章已经讲过，在先秦时代，公孙龙早已清楚地区分了共相和事物。他坚持说，即使世界上没有本身是白的物，白（共相）也是白（共相）。看来公孙龙已经有一些柏拉图式的观念，即区分了两个世界：永恒的，和有时间性的；可思的，与可感的。可是后来的哲学家，没有发展这个观念，名家的哲学也没有成为中国思想的主流。相反，这个思想朝另一个方向发展了，过了一千多年，中国哲学家的注意力才再度转到永恒观念的问题上。这样做的主要有两个思想家，就是程颐、朱熹。\n不过程朱哲学并不是名家的继续。他们并没有注意公孙龙，也没有注意第十九章讲的新道家所讨论的名理。他们直接从《易传》发展出他们的“理”的观念。我在第十五章已经指出，道家的“道”与《易传》的道存在着区别。道家的“道”是统一的最初的“一”，由它生出宇宙的万物。相反，《易传》的道则是“多”，它们是支配宇宙万物每个单独范畴的原则。正是从这个概念，程朱推导出“理”的观念。\n当然，直接刺激了程、朱的，还是张载和邵雍。前一章我们看到，张载用气的聚散，解释具体的特殊事物的生灭。气聚，则万物形成并出现。但是这个理论无法解释，为什么事物有不同的种类。假定一朵花和一匹叶都是气之聚，那么，为什么花是花，叶是叶？我们还是感到茫然。正是在这里，引起了程朱的“理”的观念。程朱认为，我们所见的宇宙，不仅是气的产物，也是理的产物。事物有不同的种类，是因为气聚时遵循不同的理。花是花，因为气聚时遵循花之理；叶是叶，因为气聚时遵循叶之理。\n邵雍的图，也有助于提出理的观念。邵雍以为，他的图所表示的就是个体事物生成变化的规律。这种规律不仅在画图之先，而且在个体事物存在之先。邵雍以为，伏羲画卦之前，《易》早已存在。“二程”中有一位说：“尧夫（邵雍的号。——引者注）诗：‘……须信画前原有易，自从删后更无诗。’这个意思古原未有人道来。”（《河南程氏遗书》卷二上）这种理论与新实在论者的理论相同，后者以为，在有数学之前已有一个“数学”。"}]}
{"conversation": [{"input": "", "output": "程颐的“理”的观念\n张载与邵雍的哲学联合起来，就显示出希腊哲学家所说的事物的“形式”与“质料”的区别。这个区别，程朱分得很清楚。程朱，正如柏拉图、亚里士多德，以为世界上的万物，如果要存在，就一定要在某种材料中体现某种原理。有某物，必有此物之理。但是有某理，则可以有，也可以没有相应的物。原理，即他们所说的“理”；材料，即他们所说的“气”。朱熹所讲的气，比张载所讲的气，抽象得多。\n程颐也区别“形而上”与“形而下”。这两个名词，源出《易传》：“形而上者谓之道，形而下者谓之器。”（《系辞传上》）在程朱的系统中，这个区别相当于西方哲学中“抽象”与“具体”的区别。“理”是“形而上”的“道”，也可以说是“抽象”的；“器”，程朱指个体事物，是“形而下”的，也可以说是“具体”的。\n照程颐的说法，理是永恒的，不可能加减。他说：“这上头更怎生说得存亡加减。是它元无少欠，百理具备。”（《河南程氏遗书》卷二上）又说：“百理具在平铺放着。几时道尧尽君道，添得些君道多；舜尽子道，添得些子道多。元来依旧。”程颐还将“形而上”的世界描写为“冲漠无朕，万象森然”。它“冲漠无朕”，因为其中没有具体事物；它又“万象森然”，因为其中充满全部的理。全部的理都永恒地在那里，无论实际世界有没有它们的实例，也无论人是否知道它们，它们还是在那里。\n程颐讲的精神修养方法，见于他的名言：“涵养须用敬，进学则在致知。”（《河南程氏遗书》卷十八）我们已经知道，程颢也说学者必须首先认识万物本是一体，“识得此理，以诚敬存之”。从此以后，新儒家就以“敬”字为关键，来讲他们的精神修养的方法。于是“敬”字代替了周敦颐所讲的“静”字。在修养的方法论上，以“敬”代“静”，标志着新儒家进一步离开了禅宗。\n第二十二章指出过，修养的过程需要努力。即使最终目的是无需努力，还是需要最初的努力以达到无需努力的状态。禅宗没有说这一点，周敦颐的“静”字也没有这个意思。可是用了“敬”字，就把努力的观念放到突出的地位了。\n涵养需用敬，但是敬什么呢？这是新儒家两派争论的一个问题，在下面两章再回过来讲这个问题。"}]}
{"conversation": [{"input": "", "output": "处理情感的方法\n我在第二十章说，王弼所持的理论是，圣人“有情而无累”。《庄子》中也说：“至人之用心若镜，不将不迎，应而不藏，故能胜物而不伤。”（《应帝王》）王弼的理论似即庄子之言的发挥。\n新儒家处理情感的方法，遵循着与王弼相同的路线。最重要的一点是不要将情感与自我联系起来。程颢说：“夫天地之常，以其心普万物而无心；圣人之常，以其情顺万事而无情。故君子之学，莫若廓然而大公，物来而顺应。……人之情各有所蔽，故不能适道，大率患在于自私而用智。自私则不能以有为为应迹；用智则不能以明觉为自然。……圣人之喜，以物之当喜；圣人之怒，以物之当怒。是圣人之喜怒，不系于心，而系于物也。”（《明道文集》卷三）\n这是程颢答张载问定性的回信，后人题为“定性书”。程颢说的“廓然而大公，物来而顺应”，勿“自私”，勿“用智”，与周敦颐说的“静虚动直”是一回事。讲周敦颐时所举的《孟子》中的例证，在这里一样适用。\n从程颢的观点看，甚至圣人也有喜有怒，而且这是很自然的。但是因为他的心“廓然大公”，所以一旦这些情感发生了，它们也不过是宇宙内的客观现象，与他的自我并无特别的联系。他或喜或怒的时候，那也不过是外界当喜当怒之物在他心中引起相应的情感罢了。他的心像一面镜子，可以照出任何东西。这种态度产生的结果是，只要对象消逝了，它所引起的情感也随之消逝了。这样，圣人虽有情，而无累。让我们回到以前举过的例子。假定有人看见一个小孩快要掉进井里。如果遵循他的自然冲动，他就会立即冲上去救那个小孩。他的成功一定使他欢喜，他的失败也一定使他悲伤。但是由于他的行为廓然大公，所以一旦事情做完了，他的情感也就消逝了。因此，他有情而无累。\n新儒家常用的另一个例子，是孔子最爱的弟子颜回的例子，孔子曾说颜回“不迁怒”（《论语·雍也》）。一个人发怒的时候，往往骂人摔东西，而这些人和东西都显然与使他发怒的事完全不相干。这就叫“迁怒”。他将他的怒，从所怒的对象上迁移到不是所怒的对象上。新儒家非常重视孔子这句话，认为颜回的这个品质，是作为孔门大弟子最有意义的品质，并认为颜回是仅次于孔子的一个完人。因此程颐解释说：“须是理会得因何不迁怒。……譬如明镜，好物来时，便见是好；恶物来时，便见是恶；镜何尝有好恶也。世之人固有怒于室而色于市。……若圣人因物而未尝有怒。……君子役物，小人役于物。”（《河南程氏遗书》卷十八）"}]}
{"conversation": [{"input": "", "output": "可见在新儒家看来，颜回不迁怒，是由于没有把他的情感与自我联系起来。一件事物的作用可能在他心中引起某种情感。正如一件东西可能照在镜子里，但是他的自我并没有与情感联系起来。因而也就无怒可迁。他只对于在他心中引起情感的事物做出反应，但是他的自我并没有为它所累。颜回被人认为是一个快乐的人，对于这一点，新儒家推崇备至。"}]}
{"conversation": [{"input": "", "output": "寻求快乐\n我在第二十章说过，新儒家试图在名教中寻求乐地。寻求快乐，的确是新儒家声称的目标之一。例如，程颢说：“昔受学于周茂叔（即周敦颐。——引者注），每令寻仲尼、颜子乐处，所乐何事。”（《河南程氏遗书》卷二上）事实上，《论语》有许多章就是记载孔子及其弟子的乐趣，新儒家常常引用的包括有以下几章：\n子曰：饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云！\n（《论语·述而》）\n子曰：贤哉！回也。一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐：贤哉！回也。\n（《论语·雍也》）\n另一章说，有一次孔子与四位弟子一起闲坐，他要他们每个人谈谈自己的志愿。一位说他想当一个国家的“军政部长”，一位想当“财政部长”，一位想当赞礼先生。第四位名叫曾点，他却没有注意别人在说什么，只是在继续鼓瑟。等别人都说完了，孔子就要他说。他的回答是：“‘暮春者，春服既成，冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。’夫子喟然叹曰：‘吾与点也。’”（《论语·先进》“子路、曾晰、冉有、公西华侍坐”章）\n以上所引的第一章，程颐解释说，“饭疏食饮水”本身并没有什么可乐的。这一章意思是说，尽管如此贫穷，孔子仍然不改其乐（见《程氏经说》卷六）。以上所引的第二章，程颢解释说：“箪、瓢、陋巷，非可乐，盖自有其乐耳。‘其’字当玩味，自有深意。”（《河南程氏遗书》卷十二）这些解释都是对的，但是没有回答其乐到底是什么。\n再看程颐的另一段语录：“鲜于侁问伊川曰：‘颜子何以能不改其乐？’正叔曰：‘颜子所乐者何事？’侁对曰：‘乐道而已。’伊川曰：‘使颜子而乐道，不为颜子矣！’”程颐的这个说法，很像禅师的说法，所以朱熹编“二程”遗书时，不把这段语录编入遗书正文里，而把它编入“外书”里，似乎是编入“另册”。其实程颐的这个说法，倒是颇含真理。圣人之乐是他心境的自然流露，可以用周敦颐说的“静虚动直”来形容，也可以用程颢说的“廓然而大公，物来而顺应”来形容。他不是乐道，只是自乐。\n新儒家对于圣人之乐的理解，从他们对于上面所引的第三章的解释可以看出来。朱熹的解释是：“曾点之学，盖有以见夫人欲尽处，天理流行，随处充满，无少欠阙。故其动静之际，从容如此。而其言志，则又不过即其所居之位，乐其日用之常，初无舍己为人之意。而其胸次悠然，直与天地万物上下同流，各得其所之妙，隐然自见于言外。视三子之规规于事为之末者，其气象不侔矣。故夫子叹息而深许之。”（《论语集注》卷六）"}]}
{"conversation": [{"input": "", "output": "我在第二十章曾说，风流的基本品质，是有个超越万物区别的心，在生活中只遵从这个心，而不遵从别的。照朱熹的解释，曾点恰恰是这种人。他快乐，因为他风流。在朱熹的解释里，也可以看出新儒家的浪漫主义成分。我说过，新儒家力求于名教中寻乐地。但是必须同时指出，照新儒家的看法“名教”并不是“自然”的对立面，而毋宁说是“自然”的发展。新儒家认为，这正是孔孟的主要论点。\n要实现这种思想，新儒家的人成功了没有呢？成功了。他们的成功，可以从以下两首诗看出来：一首是邵雍的诗，一首是程颢的诗。邵雍是个很快乐的人，程颢称他是“风流人豪”。他自名其住处为“安乐窝”，自号“安乐先生”。他的诗，题为“安乐吟”，诗云：\n安乐先生，不显姓氏。\n垂三十年，居洛之涘。\n风月情怀，江湖性气。\n色斯其举，翔而后至。\n无贱无贫，无富无贵。\n无将无迎，无拘无忌。\n窘未尝忧，饮不至醉。\n收天下春，归之肝肺。\n盆池资吟，瓮牖荐睡。\n小车赏心，大笔快志。\n或戴接篱，或著半臂。\n或坐林间，或行水际。\n乐见善人，乐闻善事。\n乐道善言，乐行善意。\n闻人之恶，若负芒刺。\n闻人之善，如佩兰蕙。\n不佞禅伯，不谀方士。\n不出户庭，直际天地。\n三军莫凌，万钟莫致。\n为快活人，六十五岁。\n（《伊川击壤集》卷十四）\n程颢的诗题为“秋日偶成”，诗云：\n闲来无事不从容，睡觉东窗日已红。\n万物静观皆自得，四时佳兴与人同。\n道通天地有形外，思入风云变态中。\n富贵不淫贫贱乐，男儿到此是豪雄。\n（《明道文集》卷一）\n这样的人是不可征服的，在这个意义上，他们真是“豪雄”。可是他们并不是普通意义上的“豪雄”，他们是“风流人豪”。\n在新儒家中，有些人批评邵雍，大意是说他过分卖弄其乐。但是对程颢从来没有这样的批评。无论如何，我们还是在这里找到了中国的浪漫主义（风流）与中国的古典主义（名教）的最好的结合。"}]}
{"conversation": [{"input": "", "output": "第二十五章 新儒家：理学[1]\n程颐死后只有二十二年，朱熹（1130—12）就生于今福建省。这二十年中，政局变化是巨大的。宋代在文化上有卓越成就，可是在军事上始终不及汉、唐强大，经常受到北方、西北方外部部落的威胁。宋朝最大的灾难终于到来，首都（今开封市）陷于来自东北的通古斯部落的女真之手，被迫南渡，1127年在江南重建朝廷。在此以前为北宋（960—1126），在此以后为南宋（1127—1279）。\n\n朱熹在中国历史上的地位\n朱熹，或称朱子，是一位精思、明辨、博学、多产的哲学家。光是他的语录就有一百四十卷。到了朱熹，程朱学派或理学的哲学系统才达到顶峰。这个学派的统治，虽然有几个时期遭到非议，特别是遭到陆王学派和清代某些学者的非议，但是它仍然是最有影响的独一的哲学系统，直到近几十年西方哲学传入之前仍然如此。\n我在第十七章已经说过，中国皇朝的政府，通过考试制度来保证官方意识形态的统治。参加国家考试的人，写文章都必须根据儒家经典的官版章句和注释。我在第二十三章又说过，唐太宗有一个重大行动，就是钦定经典的官版章句和“正义”。在宋朝，大政治家和改革家王安石（1021—1086）写了几部经典的“新义”，宋神宗于1075年以命令来颁行，作为官方解释。不久，王安石的政敌控制了政府，这道命令就作废了。\n这里再提一下，新儒家认为《论语》、《孟子》、《大学》、《中庸》是最重要的课本，将它们编在一起，合称“四书”。朱熹为它们作注，他认为这是他最重要的著作。据说，甚至在他去世的前一天，他还在修改他作的注。他还作了《周易本义》、《诗集传》。元仁宗于1313年发布命令，以《四书》为国家考试的主课，以朱注为官方解释。朱熹对其他经典的解释，也受到政府同样的认可，凡是希望博得一第的人，都必须遵照朱注来解释这些经典。明、清两朝继续采取这种做法，直到1905年废科举、兴学校为止。\n正如第十八章指出的，儒家在汉朝获得统治地位，主要原因之一是儒家成功地将精深的思想与渊博的学识结合起来。朱熹就是儒家这两个方面的杰出代表。他渊博的学识，使其成为著名学者；他精深的思想，使其成为第一流哲学家。尔后数百年中，他在中国思想界占统治地位，绝不是偶然的。"}]}
{"conversation": [{"input": "", "output": "理\n前一章已经考察了程颐关于“理”的学说，朱熹把这个学说讲得更为清楚明白。他说：“形而上者，无形无影是此理。形而下者，有情有状是此器。”（《朱子语类》卷九十五）某物是其理的具体实例。若没有如此之理，便不可能有如此之物。朱熹说，作出那事，便是这里有那理。\n一切事物，无论是自然的还是人为的，都是其理。朱子有一段语录：“问：枯槁之物亦有性，是如何？曰：是他合下有此理。故曰：天下无性外之物。因行阶云：阶砖便有砖之理。因坐云：竹椅便有竹椅之理。”（《朱子语类》卷四）又有一段说：“问：理是人、物同得于天者，如物之无情者亦有理否？曰：固是有理。如舟只可行之于水，车只可行之于陆。”又有一段说：“问：枯槁有理否？曰：才有物，便有理。天不曾生个笔，人把兔毫来做笔，才有笔，便有理。”笔之理即此笔之性。宇宙中其他种类事物都是如此：各类事物各有其自己的理，只要有此类事物的成员，此类之理便在此类成员之中，便是此类成员之性。正是此理，使此类事物成为此类事物。所以照程朱学派的说法，不是一切种类的物都有心，即有情；但是一切物都有其自己特殊的性，即有理。\n由于这个缘故，在具体的物存在之前，已经有理。朱熹在《答刘叔文》的信中写道：“若在理上看，则虽未有物而已有物之理。然亦但有其理而已，未尝实有是物也。”（《朱文公文集》卷四十六）例如，在人发明舟、车之前，已有舟、车之理。因此，所谓发明舟、车，不过是人类发现舟、车之理，并依照此理造成舟、车而已。甚至在形成物质的宇宙之前，一切的理都存在着。朱子有一段语录说：“徐问：天地未判时，下面许多都已有否？曰：只是都有此理。”（《朱子语类》卷一）又说：“未有天地之先，毕竟也只是理。”理总是都在那里，就是说，理都是永恒的。"}]}
{"conversation": [{"input": "", "output": "太极\n每类事物都有理，理使这类事物成为它应该成为的事物。理为此物之极，就是说，理是其终极的标准。（“极”字本义是屋梁，在屋之正中最高处。新儒家用“极”字表示事物最高的理想的原型。）至于宇宙的全体，一定也有一个终极的标准，它是最高的，包括一切的。它包括万物之理的总和，又是万物之理的最高概括。因此它叫做“太极”。如朱熹所说：“事事物物，皆有个极，是道理极致。……总天地万物之理，便是太极。”（《朱子语类》卷九十四）他又说：“无极，只是极致，更无去处了，至高至妙，至精至神，是没去处。濂溪（周敦颐。——引者注）恐人道太极有形，故曰无极而太极。是无之中有个至极之理。”由此可见，太极在朱熹系统中的地位，相当于柏拉图系统中“善”的理念、亚里士多德系统中的“上帝”。\n可是，朱熹系统中还有一点，使他的太极比柏拉图的“善”的理念，比亚里士多德的“上帝”，更为神秘。这一点就是，照朱熹的说法，太极不仅是宇宙全体的理的概括，而且同时内在于万物的每个种类的每个个体之中。每个特殊事物之中，都有事物的特殊种类之理；但是同时整个太极也在每个特殊事物之中。朱熹说：“在天地言，则天地中有太极；在万物言，则万物中各有太极。”（《朱子语类》卷一）\n但是，如果万物各有一太极，那不是太极分裂了吗？朱熹说：“本只是一太极，而万物各有禀受，又自各全具一太极尔。如月在天，只一而已。及散在江湖，则随处而见，不可谓月已分也。”（《朱子语类》卷九十四）\n我们知道，在柏拉图哲学中，要解释可思世界与可感世界的关系，解释“一”与“多”的关系，就发生困难。朱熹也有这个困难，他用“月印万川”的譬喻来解决，这个譬喻是佛家常用的。至于事物的某个种类之理，与这个种类内各个事物关系如何；这种关系是否也可能涉及理的分裂；这个问题当时没有提出来。假使提出来了，我想朱熹还是会用“月印万川”的譬喻来解决。"}]}
{"conversation": [{"input": "", "output": "气\n如果只是有“理”，那就只能有“形而上”的世界。要造成我们这个具体的物质世界，必须有“气”，并在气上面加上“理”的模式才有可能。朱熹说：“天地之间，有理有气。理也者，形而上之道也，生物之本也；气也者，形而下之器也，生物之具也。是以人、物之生，必禀此理，然后有性；必禀此气，然后有形。”（《答黄道夫书》，见《朱文公文集》卷五十八）他又说：“疑此气是依傍这理行。及此气之聚，则理亦在焉。盖气则能凝结造作；理却无情意，无计度，无造作。……若理则只是个净洁空阔的世界，无形迹，他却不会造作。气则能酝酿凝聚生物也。但有此气，则理便在其中。”（《朱子语类》卷一）我们在这里可以看出，朱熹是说出了张载可能要说而没有说的话。任何个体事物都是气之凝聚，但是它不仅是一个个体事物，它同时还是某类事物的一个个体事物。既然如此，它就不只是气之凝聚，而且是依照整个此类事物之理而进行的凝聚。为什么只要有气的凝聚，理也必然便在其中，就是这个缘故。\n关于理相对地先于气的问题，是朱熹和他的弟子们讨论得很多的问题。有一次他说：“未有这事，先有这理。如未有君臣，已先有君臣之理；未有父子，已先有父子之理。”（《朱子语类》卷九十五）一个理，先于它的实例，朱熹这段话已经说得十分清楚了。但是一般的理，是不是也先于一般的气呢？朱熹说：“理未尝离乎气。然理形而上者，气形而下者。自形而上下言，岂无先后？”（《朱子语类》卷一）\n另一个地方有这样一段：“问：有是理便有是气，似不可分先后。曰：要之也先有理。只不可说今日有是理，明日却有是气。也需有先后。”（《朱子语类》卷一）从这几段话可以看出，朱熹心中要说的，就是“天下未有无理之气，亦未有无气之理”，没有无气的时候。由于理是永恒的，所以把理说成是有始的，就是谬误的。因此，若问先有理还是先有气，这个问题实际上没有意义。然而，说气有始，不过是事实的谬误；说理有始，则是逻辑的谬误。在这个意义上，说理与气之间有先有后，并不是不正确的。"}]}
{"conversation": [{"input": "", "output": "另一个问题是：理与气之中，哪一个是柏拉图与亚里士多德所说的“第一推动者”？理不可能是第一推动者，因为“理却无情意，无计度，无造作”。但是理虽不动，在它的“净洁空阔的世界”中，却有动之理，静之理。动之理并不动，静之理并不静，但是气一“禀受”了动之理，它便动；气一“禀受”了静之理，它便静。气之动者谓之阳，气之静者谓之阴。这样，照朱熹的说法，中国的宇宙发生论所讲的宇宙的两种根本成分，就产生出来了。他说：“阳动阴静。非太极动静，只是理有动静。理不可见，因阴阳而后知。理搭在阴阳上，如人跨马相似。”（《朱子语类》卷九十四）这样，太极就像亚里士多德哲学中的上帝，是不动的，却同时是一切的推动者。\n阴阳相交而生五行，由五行产生我们所知道的物质宇宙。朱熹在他的宇宙发生论学说中，极为赞同周敦颐、邵雍的学说。"}]}
{"conversation": [{"input": "", "output": "心、性\n由以上可以看出，照朱熹的说法，有一个个体事物，便有某理在其中，理使此物成为此物，构成此物之性。一个人，也和其他事物一样，是具体世界中具体的特殊的产物。因此我们所说的人性，也就不过是各个人所禀受的人之理。朱熹赞同程颐的“性即理也”的说法，并屡做解释。这里所说的理，不是普遍形式的理，只是个人禀受的理。这样，就可以解释程颢那句颇有点矛盾的话：“才说性，便已不是性。”程颢的意思只是说，才说理，便已是个体化了的理，而不是普遍形式的理。\n一个人，为了获得具体的存在，必须体现气。理，对于一切人都是一样的；气，使人各不相同。朱熹说：“有是理而后有是气，有是气则必有是理。但禀气之清者，为圣为贤，如宝珠在清泠水中。禀气之浊者，为愚为不肖，如珠在浊水中。”（《朱子语类》卷四）所以任何个人，除了他禀受于理者，还有禀受于气者，这就是朱熹所说的“气禀”。\n这也就是朱熹的关于恶的起源的学说。柏拉图在很早以前就指出，每个个人，为了具有具体性，必须是质料的体现，他也就因此受到牵连，必然不能合乎理想。例如，一个具体的圆圈，只能是相对的而不是绝对的圆。这是具体世界的捉弄，人也无法例外。朱熹说：“却看你禀得气如何。然此理却只是善。既是此理，如何得恶？所谓恶者，却是气也。孟子之论，尽是说性善；至有不善，说是陷溺。是说其补无不善，后来方有不善耳。若如此，却似论性不论气，有些不备。却得程氏说出气质来接一接，便接得有首尾，一齐圆备了。”（《朱子全书》卷四十三）\n所谓“气质之性”，是指在个人气禀中发现的实际禀受之性。一经发现，如柏拉图所说，它就力求合乎理想，但是总不相合，不能达到理想。可是，固有的普遍形式的理，朱熹则称为“天地之性”，以资区别。张载早已做出这种区别，程颐、朱熹继续坚持这种区别。在他们看来，利用这种区别，就完全解决了性善性恶之争的老问题。\n在朱熹的系统中，性与心不同。朱子有段语录说：“问：灵处是心抑是性？曰：灵处只是心，不是性。性只是理。”（《朱子语类》卷五）又说：“问：知觉是心之灵固如此，抑气之为耶？曰：不专是气，是先有知觉之理。理未知觉，气聚成形，理与气合，便成知觉。譬如这烛火，是因得这脂膏，便有许多光焰。”"}]}
{"conversation": [{"input": "", "output": "所以心和其他个体事物一样，都是理与气合的体现。心与性的区别在于：心是具体的，性是抽象的。心能有活动，如思想和感觉，性则不能。但是只要我们心中发生这样的活动，我们就可以推知在我们性中有相应的理。朱熹说：“论性，要须先识得性是个什么样物事。程子‘性即理也’，此说最好。今且以理言之，毕竟却无形影，只是这一个道理。在人，仁、义、礼、智，性也，然四者有何形状，亦只是有如此道理。有如此道理，便做得许多事出来，所以能恻隐、羞恶、辞让、是非也。譬如论药性，性寒、性热之类，药上亦无讨这形状处，只是服了后，却做得冷、做得热的，便是性。”（《朱子语类》卷四）\n在第七章中我们看到，孟子主张，在人性中有四种不变的德性，它们表现为“四端”。上面引的朱熹这段话，给予孟子学说以形上学的根据，而孟子的学说本身基本上是心理学的。照朱熹的说法，仁、义、礼、智，都是理，属于性，而“四端”则是心的活动；我们只有通过具体的，才能知道抽象的；我们只有通过心，才能知道性。我们将在下一章看到，陆王学派主张心即性。这是程朱与陆王两派争论的主要问题之一。"}]}
{"conversation": [{"input": "", "output": "政治哲学\n如果说，世界上每种事物都有它自己的理，那么，作为一种具有具体存在的组织，国家也一定有国家之理。一个国家，如果依照国家之理进行统治，它必然安定而繁荣；它若不依照国家之理，就必然瓦解，陷入混乱。在朱熹看来，国家之理就是先王所讲所行的治道。它并不是某种主观的东西，它永恒地在那里，不管有没有人讲它、行它。关于这一点，朱熹与其友人陈亮（1143—1194）有过激烈的争论。陈亮持不同的观点。朱熹同他辩论时写道：“千五百年之间……尧、舜、三王、周公、孔子所传之道，未尝一日得行于天地之间也。若论道之常存，却又初非人所能预。只是此个，自是亘古亘今常在不灭之物。虽千五百年被人作坏，终殄灭他不得耳。”（《答陈同甫书》，见《朱文公文集》卷三十六）他还写道：“盖道未尝息，而人自息之。”\n事实上，不仅是圣王依照此道以治国，凡是在政治上有所作为的人，都在一定程度上依照此道而行，不过有时不自觉、不完全罢了。朱熹写道：“常窃以为亘古亘今，只是一理，顺之者成，逆之者败。固非古之圣贤所能独然，而后世之所谓英雄豪杰者，亦未有能舍此理而得有所建立成就者也。但古之圣贤，从本根上便有唯精唯一功夫，所以能执其中，彻头彻尾，无不尽善。后来所谓英雄，则未尝有此功夫，但在利欲场中，头出头没。其资美者，乃能有所暗合，而随其分数之多少以有所立；然其或中或否，不能尽善，则一而已。”（《答陈同甫书》，见《朱文公文集》卷三十六）\n为了说明朱熹的学说，让我们举建筑房屋为例子。建一栋房子，必然依照建筑原理。这些原理永恒地存在，即使物质世界中实际上一栋房子也没有建过，它们也存在。大建筑师就是精通这些原理，并使他的设计符合这些原理的人。比方说，他建的房子必须坚固、耐久。可是，不光是大建筑师，凡是想建筑房子的人，都一定依照同一个原理，如果他们的房子到底建成了的话。当然，这些非职业的建筑师依照这些原理时，可能只是出于直觉或实践经验，并不了解它们，甚至根本不知道它们。其结果，就是他们所建的房子并不完全符合建筑原理，所以不可能是最好的房子。圣王的治国，与所谓英雄的治国，也有这样的不同。"}]}
{"conversation": [{"input": "", "output": "我们在第七章已经讲过，孟子认为有两种治道：王、霸。朱熹与陈亮的辩论，是王、霸之辩的继续。朱熹和其他新儒家认为，汉唐以来的治道都是霸道，因为它们的统治者，都是为他们自己的利益，而不是人民的利益进行统治。因此，这里又是朱熹继承孟子，但是像前面一样，朱熹给予孟子的学说以形上学的根据，而孟子的学说本身基本上是政治的。"}]}
{"conversation": [{"input": "", "output": "精神修养的方法\n绝大多数的中国思想家，都有这种柏拉图式的思想，就是，“除非哲学家成为王，或者王成为哲学家”，否则我们就不可能有理想的国家。柏拉图在其《理想国》中，用很长的篇幅讨论，将要做王的哲学家应受的教育。朱熹在上面所引的《答陈同甫书》中，也说“古之圣贤，从根本上便有唯精唯一功夫”。但是做这种功夫的方法是什么？朱熹早已告诉我们，人人，其实是物物，都有一个完整的太极。太极就是万物之理的全体，所以这些理也就在我们内部，只是由于我们的气禀所累，这些理未能明白地显示出来。太极在我们内部，就像珍珠在浊水之中。我们必须做的事，就是使珍珠重现光彩。所用的方法，朱熹的和程颐的一样，分两方面：一是“致知”，一是“用敬”。\n这个方法的基础在《大学》一书中，新儒家以为《大学》是“初学入德之门”。第十六章中讲过，《大学》所讲的修养方法，开始于“致知”和“格物”。照程朱的看法，“格物”的目的，是“致”我们对于永恒的理的“知”。\n为什么这个方法不从“穷理”开始，而从“格物”开始？朱熹说：“《大学》说格物，却不说穷理。盖说穷理，则似悬空无捉摸处。只说格物，则只就那形而下之器上，便寻那形而上之道。”（《朱子全书》卷四十六）换言之，理是抽象的，物是具体的。要知道抽象的理，必须通过具体的物。我们的目的，是要知道存在于外界和我们本性中的理。理，我们知道得越多，则为气禀所蔽的性，我们也就看得越清楚。\n朱熹还说：“盖人心之灵，莫不有知；而天下之物，莫不有理。唯于理有未穷，故其知有不尽也。是以大学始教，必使学者即凡天下之物，莫不因其已知之理而益穷之，以求至乎其极。至于用力之久，而一旦豁然贯通焉，则众物之表里精粗无不到，而吾心之全体大用无不明矣。”（《大学章句·补格物传》）在这里我们再一次看到顿悟的学说。\n这本身似乎已经够了，为什么还要辅之以“用敬”呢？回答是：若不用敬，则格物就很可能不过是一智能练习，而不能达到预期的顿悟的目的。在格物的时候，我们必须心中记着，我们正在做的，是为了见性，是为了擦净珍珠，重放光彩。只有经常想着要悟，才能一朝大悟。这就是用敬的功用。"}]}
{"conversation": [{"input": "", "output": "朱熹的修养方法，很像柏拉图的修养方法。他的人性中有万物之理的学说，很像柏拉图的宿慧说，照柏拉图所说，“我们在出生以前就有关于一切本质的知识”（《斐德若》篇）。因为有这种宿慧，所以“顺着正确次序，逐一观照各个美的事物”的人，能够“突然看见一种奇妙无比的美的本质”（《会饮》篇），这也是顿悟的一种形式。"}]}
{"conversation": [{"input": "", "output": "[1] 本章英文为The School of Platonic Ideas（“柏拉图式理念”学派）。——译者注\n\n第二十六章 新儒家：心学[1]\n第二十四章已经说过，陆王学派，也称“心学”，由程颢开创，由陆九渊、王守仁完成。陆九渊（1139—1193），人称象山先生，今江西省人。他与朱熹是朋友，但是他们的哲学思想在各方面都有分歧。他们围绕着重大哲学问题，进行了口头的、书面的争论，引起了当时人们的极大兴趣。\n\n陆九渊的“心”的概念\n据说陆九渊、王守仁二人都亲自经验过顿悟，然后对于他们思想的真理价值，坚信不疑。陆九渊有一天“读古书至宇宙二字，解者曰：‘四方上下曰宇，往古来今曰宙。’忽大省曰：‘宇宙内事，乃己分内事；己分内事，乃宇宙内事。’”（《象山全集》卷三十三）又尝曰：“宇宙便是吾心，吾心即是宇宙。”\n朱熹赞同程颐说的“性即理”，陆九渊的回答却是“心即理”（《象山全集》卷十二）。两句话只有一字之差，可是其中存在着两个学派的根本分歧。我们在前一章看到，在朱熹的系统中，认为心是理的具体化，也是气的具体化，所以心与抽象的理不是一回事。于是朱熹就只能说性即理，而不能说心即理。但是在陆九渊的系统中，刚好相反，认为心即理，他以为在心、性之间做出区别，纯粹是文字上的区别。关于这样文字上的区别，他说：“今之学者读书，只是解字，更不求血脉。且如情、性、心、才，都是一般物事，言偶不同耳。”（《象山全集》卷三十五）\n可是我们在前一章已经看出，朱熹区别心与性，完全不是文字上的区别；从他的观点看来，实在的确存在着这样的区别。不过，朱熹所见的实在，与陆九渊所见的实在，迥不相同。在朱熹看来，实在有两个世界，一个是抽象的，一个是具体的。在陆九渊看来，实在只有一个世界，它就是心（个人的心）或“心”（宇宙的心）。\n但是陆九渊的说法，只给予我们一个要略，说明心学的世界系统大概是什么。只有在王守仁的语录和著作中，才能看到对这个系统更详尽的阐述。"}]}
{"conversation": [{"input": "", "output": "王守仁的“宇宙”的概念\n王守仁（1472—1528），今浙江省人，通常称他为“阳明先生”。他不只是杰出的哲学家，而且是有名的实际政治家。他早年热忱地信奉程朱。为了实行朱熹的教导，有一次他下决心穷竹子的理。他专心致志地“格”竹子这个“物”，格了七天七夜，什么也没有发现，人也累病了。他在极度失望中不得不终于放弃这种尝试。后来，他被朝廷谪贬到中国西南山区的原始生活环境里，有一夜他突然大悟。顿悟的结果，使他对《大学》的中心思想有了新的领会，根据这种领会他重新解释了这部书。就这样，他把心学的学说完成了，系统化了。\n王守仁的语录，由他一位弟子笔记并选编为《传习录》，其中有一段说：“先生游南镇，一友指岩中花树问曰：‘天下无心外之物，如此花树，在深山中，自开自落，于我心亦何相关？’先生云：‘尔未看此花时，此花与尔心同归于寂。尔来看此花时，则此花颜色，一时明白起来。便知此花，不在尔的心外。’”（《传习录》下，见《王文成公全书》卷三）又有一段说：“先生曰：‘尔看这个天地中间，什么是天地的心？’对曰：‘尝闻人是天地的心。’曰：‘人又什么叫做心？’对曰：‘只是一个灵明。’‘可知充天塞地，中间只有这个灵明。人只为形体自间隔了。我的灵明，便是天地鬼神的主宰。……天地鬼神万物，离却我的灵明，便没有天地鬼神万物了。我的灵明，离却天地鬼神万物，亦没有我的灵明。如此便是一气流通的，如何与他间隔得？’”\n由这几段话，我们可以知道，王守仁的宇宙概念是什么意思。在他的这个概念中，宇宙是一个精神的整体，其中只有一个世界，就是我们自己经验到的这个具体的实际世界。这样，当然就没有，朱熹如此着重强调的、抽象的理世界的地位。"}]}
{"conversation": [{"input": "", "output": "王守仁也主张心即理，他说：“心即理也。天下又有心外之事，心外之理乎？”（《传习录》上，《王文成公全书》卷一）又说：“心之体，性也。性即理也。故有孝亲之心，即有孝之理；无孝亲之心，即无孝之理矣。有忠君之心，即有忠之理；无忠君之心，即无忠之理矣。理岂外于吾心耶？”（《答顾东桥书》，《传习录》中，见《王文成公全书》卷二）从这些话，可以更清楚地看出朱熹与王阳明的不同，以及两人所代表的学派的不同。根据朱熹的系统，那就只能说，因有孝之理，故有孝亲之心；因有忠之理，故有忠君之心。可是不能反过来说。但是王守仁所说的，恰恰是反过来说。根据朱熹的系统，一切理都是永恒地在那里，无论有没有心，理照样在那里。根据王守仁的系统，则如果没有心，也就没有理。如此，则心是宇宙的立法者，也是一切理的立法者。"}]}
{"conversation": [{"input": "", "output": "“明德”\n王守仁用这样的宇宙概念，给予《大学》以形上学的根据。我们从第十六章已经知道，《大学》有所谓“三纲领”、“八条目”。三纲领是：“在明明德，在亲民，在至于至善。”王守仁将“大学”定义为“大人之学”。关于“明明德”，他写道：“大人者，以天地万物为一体者也。其视天下犹一家，中国犹一人焉。若夫间形骸而分尔我者，小人矣。大人之能以天地万物为一体也，非意之也，其心之仁，本若是其与天地万物而为一也。岂唯大人，虽小人之心，亦莫不然。彼顾自小之耳。是故见孺子之入井，而必有怵惕恻隐之心焉。是其仁与孺子而为一体也。孺子犹同类者也，见鸟兽之哀鸣觳觫而必有不忍之心焉，是其仁之与鸟兽而为一体也。……是其一体之仁也，虽小人之心，亦必有之。是乃根于天命之性，而自然灵昭不昧者也。是故谓之明德。……是故苟无私欲之蔽，则虽小人之心，而其一体之仁，犹大人也。一有私欲之蔽，则虽大人之心，而其分隔隘陋，犹小人矣。故夫为大人之学者，亦唯去其私欲之蔽，以自明其明德，复其天地万物一体之本然而已耳；非能于本体之外，而有所增益之也。”（《大学问》，见《王文成公全书》卷二十六）\n关于“亲民”，他写道：“明明德者，立其天地万物一体之体也；亲民者，达其天地万物一体之用也。故明明德必在于亲民，而亲民乃所以明其明德也。亲吾之父以及人之父，以及天下人之父，而后吾之仁实与吾之父、人之父、与天下人之父而为一体矣，实与之为一体而后孝之明德始明矣。……君臣也，夫妇也，朋友也，以至于山川神鬼鸟兽草木也，莫不实有以亲之，以达吾一体之仁。然后吾之明德始无不明，而真能以天地万物为一体矣。”（《大学问》，见《王文成公全书》卷二十六）\n关于“止于至善”，他写道：“至善者，明德、亲民之极则也。天命之性，粹然至善，其灵昭不昧者，此其至善之发现，是乃明德之本体，而即所谓良知者也。至善之发见，是而是焉，非而非焉，轻重厚薄，随感随应，变动不居，而亦莫不有天然之中。是乃民彝物则之极，而不容少有拟议增损于其间也。少有拟议增损于其间，则是私意小智，而非至善之谓矣。”（《大学问》，见《王文成公全书》卷二十六）"}]}
{"conversation": [{"input": "", "output": "良知\n如此，“三纲领”就归结为“一纲领”：“明明德。”明德，不过是吾心之本性。一切人，无论善恶，在根本上都有此心，此心相同，私欲并不能完全蒙蔽此心，在我们对事物做出直接的本能的反应时，此心就总是自己把自己显示出来。“见孺子之入井，而必有怵惕恻隐之心焉”，就是说明这一点的好例。我们对事物的最初反应，使我们自然而自发地知道是为是，非为非。这种知，是我们本性的表现，王守仁称之为“良知”。我们需要做的一切，不过是遵从这种知的指示，毫不犹豫地前进。因为如果我们要寻找借口，不去立即遵行这些指示，那就是对于良知有所增损，因而也就丧失至善了。这种寻找借口的行为，就是由私意而生的小智。我们已经在第二十三、第二十四章中看到，周敦颐、程颢都提出过同样的学说，但是王守仁在这里所说的，则给予这个学说以更有形上学意义的基础。\n据说，杨简（1226年卒）初见陆九渊，问：“如何是本心？”不妨顺便提一下，“本心”本来是禅宗术语，但是也成为新儒家陆王学派使用的术语了。陆九渊引《孟子》的“四端”为答。杨简说他儿时已读此段，但是还是不知道如何是本心。杨此时任富阳主簿，谈话中间还要办公。他断了一场卖扇子的官司后，又面向陆九渊，再问这个问题。陆九渊说：“适闻断扇讼，是者知其为是，非者知其为非，此即本心。”杨简说：“止如斯耶？”陆九渊大声说：“更何有也！”杨简顿悟，乃拜陆九渊为师。（见《慈湖遗书》卷十八）\n另有一个故事说，有个王守仁的门人，夜间在房内捉得一贼。他对贼讲一番良知的道理，贼大笑，问他：“请告诉我，我的良知在哪里？”当时是热天，他叫贼脱光了上身的衣服，又说：“还太热了，为什么不把裤子也脱掉？”贼犹豫了，说：“这，好像不大好吧。”他向贼大喝：“这就是你的良知！”\n这个故事没有说，通过谈话，这个贼是否发生了顿悟。但是它和前一个故事，都用的是禅宗教人觉悟的标准方法。两个故事说明人人都有良知，良知是他本心的表现，通过良知他直接知道是为是、非为非。就本性而言，人人都是圣人。为什么王守仁的门徒惯于说“满街都是圣人”，就是这个缘故。\n这句话的意思是，人人有做圣人的潜能。他可能成为实际的圣人，只要他遵从他的良知的指示而行。换句话说，他需要做的，是将他的良知付诸实践，或者用王守仁的术语说，就是“致良知”。因此，“致良知”就成了王学的中心观念，王守仁在晚年就只讲这三个字。"}]}
{"conversation": [{"input": "", "output": "“正事”（格物）\n《大学》还讲了“八条目”，是自我精神修养的八个步骤。头两步是“致知”、“格物”。照王守仁的说法，“致知”就是“致良知”。自我的修养，不过是遵从自己的良知而行罢了。\n对于“格物”的解释，王守仁与程颐、朱熹都不相同。王守仁说：“格者，正也”，“物者，事也”（《大学问》，见《王文成公全书》卷二十六）。他以为，致良知不能用佛家沉思默虑的方法。致良知，必须通过处理普通事务的日常经验。他说：“心之所发便是意。……意之所在便是物。如意在于事亲，即事亲便是一物；意在于事君，即事君便是一物。”（《传习录》上，见《王文成公全书》卷一）物有是有非，是非一经确定，良知便直接知之。我们的良知知某物为是，我们就必须真诚地去做它；良知知某物为非，我们就必须真诚地不做它。如此正事，就同时致良知。除了正事，别无“致良知”之法。《大学》为什么说“致知在格物”，理由就在此。\n“八条目”的下两步是“诚意”、“正心”。按王守仁的说法，诚意就是正事、致良知，皆以至诚行之。如果我们寻找借口，不遵从良知的指示，我们的意就不诚。这种不诚，与程颢、王守仁所说的“自私用智”是一回事。意诚，则心正；正心，也无非是诚意。\n其余四步是修身、齐家、治国、平天下。照王守仁的说法，修身同样是致良知。因为不致良知，怎么能修身呢？在修身之中，除了致良知，还有什么可做呢？致良知，就必须亲民；在亲民之中，除了齐家、治国、平天下，还有什么可做呢？如此，“八条目”可以最终归结为“一条目”，就是“致良知”。\n什么是良知？它不过是我们心的内在光明，宇宙本有的统一，也就是《大学》所说的“明德”。所以致良知也就是明明德。这样，全部的《大学》就归结为一句话：致良知。\n再引用王守仁的一段话：“人心是天渊，无所不赅。原是一个天，只为私欲障碍，则天之本体失了。……如今念念致良知，将此障碍窒塞，一齐去尽，则本体已复，便是天渊了。……一节之知，即全体之知；全体之知，即一节之知。总是一个本体。”（《传习录》下，见《王文成公全书》卷三）"}]}
{"conversation": [{"input": "", "output": "用敬\n由此可见，王守仁的系统，是遵循周敦颐、程颢、陆九渊等人的系统路线，但是表述得更有系统，更为精密。他将《大学》的纲目安排进他的系统中，安排得如此之好，既足以自信，又足以服人。\n这个系统及其精神修养方法都是简易的、直接的，这些性质本身就具有强烈的感染力。我们最需要的是首先了解，每人各有本心，本心与宇宙合为一体。这个了解，陆九渊称之为“先立乎其大者”，这句话是借用孟子的。陆九渊说：“近有议吾者云：‘除了“先立乎其大者”一句，全无伎俩。’吾闻之曰：‘诚然。’”（《象山全集》卷三十四）\n第二十四章已经指出，照新儒家的说法，修养须用敬；但是敬什么呢？照陆王学派所说，必须“先立乎其大者”，然后以敬存之。陆王学派批评程朱学派没有“先立乎其大者”，支离破碎地从格物出发。在这种情况下，即使用敬，也不会在精神修养上有任何效果。陆王学派把这种做法比做烧火做饭，锅内无米。\n可是，对于这一点，程朱学派可能这样回答：若不从格物做起，怎么能够先有所立呢，立什么呢？如果排除了格物，那么“先立乎其大者”只有一法，就是只靠顿悟。程朱学派认为，此法是禅，不是儒。\n在第二十四章，我们已经看到，程颢也说“学者须先识仁”，仁与万物同体，识得此理，然后以诚敬存之。用不着另做别的事；只需要自己信得过自己，一往直前。陆九渊的口吻也很相似，他说：“激厉奋迅，决破罗网，焚烧荆棘，荡夷污泽。”（《象山全集》卷三十四）这样做的时候，即使是孔子的权威，也无需尊敬。陆九渊说：“学苟知本，六经皆我注脚。”我们清楚地看出，在这方面，陆王学派是禅宗的继续。"}]}
{"conversation": [{"input": "", "output": "对佛家的批评\n可是，陆王学派和程朱学派都激烈地批评佛学。同是批评，两派仍有不同。朱熹说：“释氏说空，不是便不是。但空里面需有道理始得。若只说道我是个空，而不知有个实的道理，却做甚用。譬如一渊清水，清泠彻底，看来一如无水相似，他便道此渊只是空的。不曾将手去探是冷温，不知道有水在里面。释氏之见正如此。”（《朱子语类》卷百二十六）又说：“儒者以理为不生不灭，释氏以神、识为不生不灭。”在朱熹看来，佛家说具体世界是空的，并不是没有根据的，因为具体世界的事物的确是变化的、暂时的。但是还有理，理是永恒的、不变的。在这个意义上，宇宙并不空。佛家不知道，理是真实的，因为理是抽象的；正像有些人看不见渊中的水，因为水是无色的。\n王守仁也批评佛家，但是从完全不同的观点来批评。他说：“仙家说到虚，圣人岂能虚上加得一毫实？佛家说到无，圣人岂能无上加得一毫有？但仙家说虚，从养生上来；佛家说无，从出离生死苦海上来。却于本体上加却这些子意思在，便不是他虚无的本色了，便于本体有障碍。圣人只是还他良知的本色，更不着些子意思在。……天地万物，俱在我良知的发用流行中，何尝又有一物超于良知之外，能作得障碍？”（《传习录下》，见《王文成公全书》卷三）他又说：“佛氏不著相，其实著了相。吾儒著相，其实不著相。……〔佛〕都是为了君臣父子夫妇著了相，便需逃避。如吾儒有个父子，还他以仁；有个君臣，还他以义；有个夫妇，还他以别。何曾著父子君臣夫妇的相？”\n若顺着这种论证推下去，我们可以说，新儒家比道家、佛家更为一贯地坚持道家、佛家的基本观念。他们比道家还要道家，比佛家还要佛家。\n\n\n\n[1] 本章英文为The School of Universal Mind（“宇宙的心”学派）。——译者注\n\n第二十七章 西方哲学的传入\n每个哲学系统都可能被人误解和滥用，新儒家的两派也是这样。照朱熹的说法为了了解永恒的理，原则上必须从格物开始，但是这个原则朱熹自己就没有严格执行。在他的语录中，我们看到他的确对自然现象和社会现象进行了某些观察，但是他的绝大部分时间还是致力于经典的研究和注释。他不仅相信有永恒的理，而且相信古代圣贤的言论就是这些永恒的理。所以他的系统中有权威主义和保守主义成分，这些成分随着程朱学派的传统继续发展而日益显著。程朱学派成为国家的官方学说以后，更是大大助长了这种倾向。"}]}
{"conversation": [{"input": "", "output": "对于新儒家的反动\n陆王学派就是反对这种保守主义的革命，在王守仁时期，这种革命运动达到最高潮。陆王学派用简易的方法，诉诸每个人直觉的知识，即良知，也就是各人“本心”内在的光明。陆王学派，虽然始终没有像程朱学派那样为国家官方承认，却和程朱学派一样的有影响。\n但是王守仁的哲学也被人误解和滥用。照王守仁的说法，良知所直接指导的是我们意志或思想的伦理方面。它只能告诉我们应该做什么，但是不能告诉我们怎么做。要知道在一定情况下怎么做我们应该做的事，王守仁说还必须根据实际情况研究实际做法。可是后来他的门徒发展到似乎相信，良知本身能够告诉我们一切，包括怎么做。这当然是荒谬的，陆王学派的人也确实吃尽了这种谬论的苦头。\n在前一章的结尾，我们已经看到，王守仁用禅宗的辩论方法批评佛家。这样的一种辩论方法，恰恰是最容易被人滥用的。有一个讽刺故事，说是有个书生游览一个佛寺，受到执事僧人的冷遇。有一个大官也来游览，却受到最大的尊敬。大官走了以后，书生就问僧人为什么待遇不同。僧人说：“敬是不敬，不敬是敬。”书生就照僧人脸上狠狠打了一耳光。僧人愤怒地抗议道：“你为什么打我？”书生说：“打是不打，不打是打。”王守仁的时代过后，这个故事流传开来，无疑是批评王学和禅宗的。\n王守仁生活在明朝（1368—1643），这是一个汉人的皇朝，取代元朝（1280—1367）的蒙古人皇朝。明朝被国内革命和外部侵略所推翻，代之以清朝（1644—1911），在中国历史上，这是第二次非汉人统治全国，这一次是满人。可是对于中国文化，满人比蒙古人百倍同情。清朝的前二百年，整个地说，是中国内部和平和繁荣的时期。在这个时期，在某些方面，中国的文化有了重大进展；但是在其他方面，这个时期滋长了文化的和社会的保守主义。官方方面，程朱学派的地位甚至比前朝更为巩固。非官方方面，对程朱学派和陆王学派在清朝都发生了重大的反动。反对程朱陆王的领袖人物，都谴责他们在禅宗和道家影响下，错误地解释了孔子的思想，因而已经丧失了儒家固有的实践方面。有人攻击说：“朱子道，陆子禅。”在某种意义上，这种谴责并不是完全不公正的，这从前两章就可以看出来。\n可是从哲学的观点看来，这种谴责完全是不相干的。正如第二十四章指出的，新儒家是儒家、佛家、道家（通过禅宗）、道教的综合。从中国哲学史的观点看来，这样的综合代表着发展，因此是好事，不是坏事。"}]}
{"conversation": [{"input": "", "output": "但是在清朝，儒家的正统地位空前加强，谁若说新儒家不是纯粹儒家，就等于说新儒家是假的，是错的。的确，在新儒家的反对者看来，新儒家之害甚于佛、道，因为它表面上符合原来的儒家，更容易欺骗人，从而把人们引上邪路。\n由于这个缘故，清代的学者们发动了“回到汉代”的运动，意思就是回到汉代学者为先秦经典所作的注释。他们相信，汉代学者生活的时代距孔子不远，又在佛教传入中国之前，因此汉儒对经典的解释一定比较纯粹，比较接近孔子的原意。于是，他们研究了浩繁的汉儒注释，都是新儒家所摒弃的，他们将这种研究称为“汉学”。这个名称是与新儒家对立的，他们称新儒家为“宋学”，因为新儒家的主要学派兴于宋代。从18世纪到本世纪初，清儒中的汉学与宋学之争，是中国思想史上最大的论争之一。从我们现在的观点看，它实际上是对古代文献进行哲学解释与进行文字解释的论争。文字解释，着重在它相信的文献原有的意思；哲学解释，着重在它相信的文献应有的意思。\n由于汉学家着重于古代文献的文字解释，他们在校勘、考证、语文学等领域做出了惊人的成绩。他们的历史、语文学和其他研究，的确是清代文化最大的独特的成就。\n在哲学上，汉学家的贡献微不足道；但是在文化上，他们确实大大打开了当时人们的眼界，看到了中国古代文献的广阔成就。在明代，绝大多数读书人，在新儒家的影响下，只需要应付科举考试的知识，全部精力都耗在《四书》上。其结果，对另外的文献，他们简直毫无所知。到了清儒致力于古代文献文字整理工作，他们就不可能仅仅限于儒家经典了。当然，他们首先从事的还是儒家经典，但是这方面的工作做完以后，他们就开始研究正统儒家以外各家的古代文献，如《墨子》、《荀子》、《韩非子》，这些书都是长期被人忽视的。他们的工作是改正掺入原文的许多讹误，解释词语的古代用法。正是由于他们的劳动，这些文献现在才比以前，例如明代，好读得多了。他们的工作，在复兴对于这些哲学家进行哲学研究的兴趣方面，的确大有帮助。这种哲学研究，是近几十年在西方哲学传入的刺激下进行的。我们现在就要转入这个主题。"}]}
{"conversation": [{"input": "", "output": "孔教运动\n在这里不必详细考察中国人最初接触西方文化时所采取的态度。这里只说，到明朝后期，即16世纪末到17世纪初，许多中国学者已经对当时耶教传教士传入的数学、天文学深有印象。如果欧洲人把中国及周围地区称为“远东”，那么，中国人在与欧洲人接触的初期就把欧洲称为“远西”，即“泰西”。在此以前，中国人已经把印度称为“西天”，当然只有把印度以西的国家称为“泰西”了。这个称呼现在已经不用了，但是直到上世纪末还是常用的。\n我在第十六章说过，在传统上，中国人与外人即“夷狄”的区别，其意义着重在文化上，不在种族上。中国人民族主义意识的发展，历来是重在文化上，不重在政治上。中国人作为古老文明的继承者，在地理上与其他任何同等的文明古国相距遥远，他们很难理解，与他们自己的生活方式不同的人，怎么会是有文化的人。因此，不论什么时候，他们一接触到不同的文化，总是倾向于蔑视它、拒绝它。他们不是把它们当做不同的东西，而径直认为它们是低劣的、错误的东西。就像我们在第十八章看到的，佛教的传入刺激了道教的建立，它是在信仰方面作为民族主义的反应而出现的。同样的，西方文化的传入，在其中起主要作用的是基督教会，也激起了相似的反应。\n刚才提到，在16世纪、17世纪，传教士给予中国人的印象，在其宗教方面，远不如在其数学、天文学方面。但是后来，特别是在19世纪，随着欧洲军事、工业、商业优势的增长，中国在满清统治下政治力量却相应地衰落，中国人这才日益感觉到基督教的动力作用了。19世纪爆发了几场教会与中国人的严重冲突事件之后，为了对抗西方越来越大的冲击，就正在19世纪末，著名的政治家、改革家康有为（1858—1927）发起了本国的孔教运动。这个事件绝不是偶然的——即使从中国思想内部发展的观点看——因为已经有汉学家铺平了道路。\n在第十七、十八章讲过，汉代占统治地位的有两派儒家：古文学派、今文学派。随着清代对汉儒著作研究的复兴，古今文学派的旧纠纷也复活了。我们已经知道，董仲舒为首的今文学派，相信孔子建立了一个理想的新朝代；后来走得更远，竟然认为孔子是到人间完成使命的神人，是人类中间真正的神。康有为是清代汉学今文学派的领袖，他在今文学派中找到了充分的材料，足以把儒家建成符合宗教本义的有组织的宗教。"}]}
{"conversation": [{"input": "", "output": "我们研究董仲舒的时候，已经读过他关于孔子的奇谈怪论。康有为的说法比董仲舒更有过之。我们已经看到，在《春秋》中，更在汉儒的注释中，以及在《礼记》中，有所谓“三世说”，即世界的进步经过三个时期或阶段。康有为复活了此说，加以解释说：“孔子生当据乱之世。今者大地既通，欧美大变，盖进至升平之世矣。异日大地大小远近如一，国土既尽，种类不分，风化齐同，则如一而太平矣。孔子已预知之。”这些话是他1902年在《论语注》卷二中写的。\n康有为是著名的“戊戌变法”领袖。变法只持续了百日，结果是他自己逃亡海外，他的几位同事被杀，满清政府的政治反动变本加厉。按他的意见，他所主张的并不是采用西方新文化，而是实行中国古代孔子的真正教义。他写了许多儒家经典的注释，注入他自己的新思想。除了这些，他还在1884年写了一部《大同书》，其中描绘了一个具体的乌托邦，根据孔教的设计，将在人类进步的第三阶段实现。这部书虽然大胆、革命，足以使最能空想的著作家瞠目结舌，可是康有为自己却远远不是空想家。他断言他的纲领，不到人类文明的最高和最后阶段，决不可以付诸实施。至于当前实施的政治纲领，他坚决主张，只能是君主立宪。所以在他的一生中，他最初被保守派痛恨，因为他太激进了；后来又被激进派痛恨，因为他太保守了。\n但是20世纪不是宗教的世纪，随着基督教传入中国，也一起传入了或附带传入了现代科学，它是与宗教相对立的。因而基督教本身的影响在中国受到了限制，而孔教运动也就夭折。可是，推翻清朝建立民国之后，1915年起草民国的第一部宪法时，有一个康有为的信徒要求在宪法上规定民国以儒教为国教。对于这一点展开了激烈的争论，最后达成妥协，在宪法上规定中华民国采用儒教，不是作为国家的宗教，只是作为道德训练的基本原则。这部宪法从未实施，从此再也没有听说按康有为那种意思以儒教为宗教的话了。\n值得注意的是，直到戊戌年即1898年，康有为和他的同志们对于西方哲学，如果不是毫无所知，也是知之极少。谭嗣同（1865—1898）在变法运动失败的壮烈殉难，作为思想家他比康有为本人深邃多了。他写了一部《仁学》，将现代化学、物理学的一些概念引入了新儒家。他在这部书的开端，列举了一些书，说明要读《仁学》必须先读这些书。在这个书目中，有关西方思想的书，他只提到《新约》“及算学、格致、社会学之书”。事实很明显，当时的人简直不知道西方的哲学，他们所有的西方文化知识，除了机器和战舰，就基本上限于自然科学和基督教义了。"}]}
{"conversation": [{"input": "", "output": "西方思想的传入\n在本世纪初，关于西方思想的最大权威是严复（1853—1920）。他早年被满清政府派到英国学海军，在那里也读了一些当时流行的人文学科的书。回国以后，译出了以下著作：赫胥黎《天演论》，亚当·斯密《原富》，斯宾塞《群学肄言》，约翰·穆勒《群己权界论》、《名学》（前半部），甄克斯《社会通诠》，孟德斯鸠《法意》，以及耶方斯《名学浅说》（编译）。严复是在中日甲午战争（1894—1895）之后，开始翻译这些著作的。此后他就非常出名，他的译本广泛流传。\n严复译的书为什么风行全国，有三个原因。第一是甲午战争中国败于日本，又接连遭到西方的侵略，丧权辱国，这些事件震破了中国人相信自己的古老文明的优越感，使之产生了解西方思想的愿望。在此以前，中国人幻想，西方人不过在自然科学、机器、枪炮、战舰方面高明一点，拿不出什么精神的东西来。第二个原因是严复在其译文中写了许多按语，将原文的一些概念与中国哲学的概念做比较，以便读者更好地了解。这种做法，很像“格义”，即类比解释，我们在第二十章讲到过。第三个原因是，在严复的译文中，斯宾塞、穆勒等人的现代英文却变成了最典雅的古文，读起来就像是读《墨子》、《荀子》一样。中国人有个传统是敬重好文章，严复那时候的人更有这样的迷信，就是任何思想，只要能用古文表达出来，这个事实的本身就像中国经典的本身一样的有价值。\n但是严译的书目，表明严复介绍西方的哲学很少。其中真正与哲学有关的只有耶方斯《名学浅说》与穆勒《名学》，前者只是原著摘要，后者还没有译完。严复推崇斯宾塞的《天人会通论》，说：“欧洲自有生民以来无此作也。”（《天演伦》导言一，按语）可见他的西方哲学知识是很有限的。"}]}
{"conversation": [{"input": "", "output": "与严复同时有另外一位学者，在哲学方面理解比较透彻，见解比较深刻，可是他放弃哲学研究之后，才闻名于世。他就是王国维（1877—1927）。他是当代最大的历史学家、考古学家和著作家之一。他在三十岁以前，已经研究了叔本华和康德，在这方面与严复不同，严复研究的几乎只是英国思想家。但是到了三十岁，王国维放弃了哲学研究，其原因具见于他的《自序》。他在这篇文章中说：“余疲于哲学有日矣。哲学上之说，大都可爱者不可信，可信者不可爱。余知真理，而余又爱其谬误伟大之形而上学、高严之伦理学与纯粹之美学，此吾人所酷嗜也。然求其可信者，则宁在知识论上之实证论、伦理学上之快乐论与美学上之经验论。知其可信而不能爱，觉其可爱而不能信，此近二三年中最大之烦闷，而近日之嗜好所以渐由哲学而移于文学，而欲于其中求直接之慰藉者也。”（《静安文集续编》自序二）他还说，如斯宾塞在英国、冯特在德国，这些人都不过是二流的哲学家，他们的哲学都不过是调和科学或调和前人系统的产物。当时他所知道的其他哲学家都不过是哲学史家。他说，他若继续研究下去，可能成为一个很成功的哲学史家。他说：“然为哲学家则不能，为哲学史（家）则又不喜，此亦疲于哲学之一原因也。”（《静安文集续编》自序二）\n我大段地引王国维的话，因为从这些引文来看，我认为他对西方哲学深有所见。用中国的成语来说，他深知其中甘苦。但是整个说来，在本世纪初，真懂西方哲学的人是极少的。我自己在上海读中国公学的时候，有一门初等逻辑课程，当时在上海没有人能教这个课程。最后找到了一位教师，他要我们各买一本耶方斯《逻辑读本》的原本，用它做教科书。他用英文教师教学生读英文课本的办法，教我们读这本书。讲到论判断的一课时，他叫起我拼写judgment这个词，为的是考考我是不是在g与m中间插进一个e。\n过了不久，另一位老师来教我们，他倒是有意识地努力把这门课上成真正的逻辑课。耶方斯的书后面有许多练习，这位老师也不要求我们做，可是我自己仍然在自动地做。碰到有个习题我不懂，我就在课后请求这位老师讲解。他同我讨论了半个小时，还是不能解决，他最后说：“让我再想想，下次来了告诉你。”他再也没有来，我为此深感抱歉，我实在不是有意难为他。"}]}
{"conversation": [{"input": "", "output": "北京大学当时是中国唯一的国立大学，计划设三个哲学门：中国哲学门、西洋哲学门、印度哲学门。门，相当于后来的系。但是当时实际设立的，只有一个哲学门，即中国哲学门。在1915年宣布成立西洋哲学门，聘了一位教授，是在德国学哲学的，当然可以教这方面的课程。我于是在这一年到北京，考进了这个门，但是使我沮丧的是，这位教授刚刚要教我们却去世了。因此我只有进中国哲学门学习。\n中国哲学门有许多教授。这些学者有的是古文学派，有的是今文学派；有的信程朱，有的信陆王。其中有一位信奉陆王，教我们的中国哲学史，是两年的课程，每周四小时。他从尧舜讲起，讲到第一学期末，还只讲到周公，就是说，离孔子还有五百年。我们问他，按这个进度，这门课什么时候才能讲完。他回答说：“唔，研究哲学，无所谓完不完。若要它完，我一句话就能完；不要它完，就永远不会完。”"}]}
{"conversation": [{"input": "", "output": "西方哲学的传入\n1919年邀请约翰·杜威和柏特兰·罗素来北京大学和其他地方讲学。他们是到中国来的第一批西方哲学家，中国人从他们的讲演中第一次听到西方哲学的可靠说明。但是他们所讲的大都是他们自己的哲学，这就给听众一种印象：传统的哲学系统已经一概废弃了。由于西方哲学史知识太少，大多数听众都未能理解他们学说的意义。要理解一个哲学，必须首先了解它所赞成的、所反对的各种传统，否则就不可能理解它。所以这两位哲学家，接受者虽繁，理解者盖寡。可是，他们对中国的访问，毕竟使当时的学生大都打开了新的知识眼界。就这方面说，他们的逗留实在有很大的文化教育价值。\n在第二十一章我曾说，中国的佛学与在中国的佛学，是有区别的；又说佛学对中国哲学的贡献，是宇宙的心的概念。西方哲学的传入，也有类似的情况。例如，杜威和罗素访问之后，也有许多其他的哲学系统，此一时或彼一时，在中国风行。可是，至今它们的全部几乎都不过是在中国的西方哲学。还没有一个变成中国精神发展的组成部分，像禅宗那样。\n就我所能看出的而论，西方哲学对中国哲学的永久性贡献，是逻辑分析方法。在第二十一章我曾说，佛家和道家都用负的方法。逻辑分析方法正和这种负的方法相反，所以可以叫做正的方法。负的方法，试图消除区别，告诉我们它的对象不是什么；正的方法，则试图做出区别，告诉我们它的对象是什么。对于中国人来说，传入佛家的负的方法，并无关紧要，因为道家早已有负的方法，当然佛家的负的方法确实加强了它。可是，正的方法的传入，就真正是极其重要的大事了。它给予中国人一个新的思想方法，使其整个思想为之一变。但是在下一章我们就会看到，它没有取代负的方法，只是补充了负的方法。\n重要的是这个方法，不是西方哲学的现成结论。中国有个故事，说是有个人遇见一位神仙，神仙问他需要什么东西。他说他需要金子。神仙用手指头点了几块石头，石头立即变成金子。神仙叫他拿去，但是他不拿。神仙问：“你还要什么呢？”他答道：“我要你的手指头。”逻辑分析法就是西方哲学家的手指头，中国人要的是手指头。"}]}
{"conversation": [{"input": "", "output": "正由于这个缘故，所以西方的哲学研究虽有那么多不同的门类，而第一个吸引中国人注意力的是逻辑。甚至在严复翻译穆勒《名学》以前，明代的李之藻（1630年卒）早已同耶教神父合译了一部中世纪讲亚里士多德逻辑的教科书。他译的书，名叫《名理探》。在第十九章已经说过，“名理”就是辩名析理。严复将逻辑译为“名学”。在第八章已经说过，名家哲学的本质，以公孙龙为代表，也正是辩名析理。但是在第八章我已经指出，名家哲学与逻辑并不完全相同。可是有相似之处，所以中国人当初一听说西方的逻辑，就马上注意到这个相似之处，将它与中国自己的名家联系起来。\n到现在为止，西方哲学传入后最丰富的成果，是复兴了对中国哲学包括佛学的研究。这句话并没有什么矛盾的地方。一个人遇到不熟悉的新观念，就一定转向熟悉的观念寻求例证、比较和互相印证，这是最自然不过的。当他转向熟悉的观念，由于已经用逻辑分析法武装起来，他就一定要分析这些观念，这也是最自然不过的。本章一开始就讲到，对于儒家以外的古代各家的研究，清代汉学家已经铺了道路。汉学家对古代文献的解释，主要是考据的、语文学的，不是哲学的。但是这确实是十分需要的，有了这一步，然后才能应用逻辑分析方法，分析中国古代思想中各家的哲学观念。\n由于逻辑是西方哲学中引起中国人注意的第一个方面，所以很自然的是，在中国古代各家中，名家也是近些年来第一个得到详细研究的一家。胡适博士《先秦名学史》一书，自1922年初版以来，一直是此项研究的重要贡献之一。其他学者如梁启超（1873—1930），也对于名家及别家的研究有很多贡献。\n用逻辑分析方法解释和分析古代的观念，形成了时代精神的特征，直到1937年中日战争爆发。甚至基督教会也未能避开这种精神的影响。为什么在中国的许多教会把中国的哲学原著和研究中国哲学的书译成了西方文字，却很少把西方的哲学原著和研究西方哲学的书译成中国文字，大概就是这个缘故。因此在哲学领域，他们好像是在做一种可以称之为倒转形式的传教工作。倒转的传教工作是可能有的，正如倒转的租借互换是可能有的。"}]}
{"conversation": [{"input": "", "output": "第二十八章 中国哲学在现代世界\n讲完了中国哲学全部的演变和发展之后，读者可能要问这样的问题：当代的中国哲学，特别是战争时期的中国哲学，是什么样子呢？中国哲学对于未来世界的哲学，将有什么贡献呢？事实上，我经常被人询问这些问题，而且感到有点为难，因为提问的人要问某种哲学，而他对这种哲学所代表的、所反对的各种传统并不熟悉，那是很难向他解释清楚的。现在就好了，读者对于中国哲学的各种传统已经有所了解，我打算继续讲前一章所讲的故事，来回答这些问题。\n\n哲学家和哲学史家\n这么办的时候，我想只限于我自己的故事，这完全不是因为我认为这是唯一值得一讲的故事，而是因为这是我最了解的故事，也许可以作为一种例证。我想，这样做比只写出一连串的名字和什么“论”，不加任何充分的解释，结果毫无印象地走过场，要好得多。只说某个哲学家是什么“论者”，再不多说了，就会造成误解而不是了解。\n我自己的大《中国哲学史》，下卷于1934年出版，在中日战争爆发之前三年；其上卷由布德博士译成英文于1937年10月在北平出版，战争已经开始了三个月；这部书正是我在前一章结尾提到的那种精神的表现。我在这部著作里利用了汉学家研究古代哲学家著作的成果，同时应用逻辑分析方法弄清楚这些哲学家的观念。从历史学家的观点看，应用这种方法有其限度，因为古代哲学家的观念，其原有形式，不可能像现代解释者所表述的那样清楚。哲学史的作用是告诉我们，哲学家的这些字句在过去实际上是意指什么，而不是我们现在认为应当意指什么。在《中国哲学史》中，我尽量使逻辑分析方法的应用保持在适当限度里。\n可是从纯哲学家的观点看，弄清楚过去哲学家的观念，把他们的理论推到逻辑的结论，以便看出这些理论正确还是谬误，这确实比仅仅寻出他们自己认为这些观念和理论的意思是什么，要有趣得多，重要得多。这样做就有一个从旧到新的发展过程，这个发展是上述时代精神的另一个阶段。可是这样的工作，就再也不是一个历史学家的陈述性工作，而是一个哲学家的创造性工作了。我与王国维有同感，就是说，我不愿只做一个哲学史家。所以写完了我的《中国哲学史》以后，我立即准备做新的工作。但是正在这个关头，战争就于1937年夏天爆发了。"}]}
{"conversation": [{"input": "", "output": "战时的哲学著作\n在战前，北京大学哲学系（我在此毕业）、清华大学哲学系（我在此任教），被认为是国内最强的。它们各有自己的传统和重点。北大哲学系的传统和重点是历史研究，其哲学倾向是观念论，用西方哲学的名词说是康德派、黑格尔派，用中国哲学的名词说是陆王。相反，清华哲学系的传统和重点是用逻辑分析方法研究哲学问题，其哲学倾向是实在论，用西方哲学的名词说是柏拉图派（因为新实在论哲学是柏拉图式的），用中国哲学的名词说是程朱。\n北大、清华都设在北平（前名北京），战争爆发后迁往西南，在那里与第三所大学——天津的南开大学，组成西南联合大学，度过了整个战争时期。两个哲学系联合起来，阵容是罕见的、惊人的，拥有九位教授，代表着中西哲学的一切重要学派。最初，联大曾设在湖南省的长沙，我们哲学系和文、法学院其他各系设在衡山，即著名的南岳。\n我们在衡山只住了大约四个月，1938年春迁往昆明——最西南的边陲。在衡山只有短短的几月，精神上却深受激励。其时，正处于我们历史上最大的民族灾难时期；其地，则是怀让磨砖做镜（见本书第二十二章）、朱熹会友论学之处。我们正遭受着与晋人南渡、宋人南渡相似的命运。可是我们生活在一个神奇的环境：这么多的哲学家、著作家和学者都住在一栋楼里。遭逢世变，投止名山，荟萃斯文：如此天地人三合，使这一段生活格外的激动人心，令人神往。\n在这短短的几个月，我自己和我的同事汤用彤教授、金岳霖教授，把在此以前开始写的著作写完了。汤先生的书是《中国佛教史》第一部分、金先生的书是《论道》、我的书是《新理学》。金先生和我有许多看法相同，但是我的书是程朱理学的发展，而他的书则是独立研究形上学问题的成果。后来在昆明我又写了其他一系列的书：《新事论》，又名《中国到自由之路》；《新原人》；《新原道》，又名《中国哲学之精神》（已由牛津大学的休士先生译成英文在伦敦出版）；《新知言》（各书均由上海商务印书馆出版）。往下我试将各书要点略述一二，作为举例，以见当代中国哲学的一个趋势；这样做的时候，也许可以从侧面透露出，中国哲学对未来的哲学会有什么贡献。"}]}
{"conversation": [{"input": "", "output": "哲学的推理，更精确地说——形上学的推理，其出发点是经验中有某种事物。这某种事物，也许是一种感觉、一种感情，或别的什么。从“有某种事物”这句话演绎出《新理学》的全部观念或概念，它们或是程朱的，或是道家的。这些观念或概念，全部被这样地看做仅仅是“有某种事物”这句话的逻辑蕴涵。不难看出，“理”和“气”的观念是怎样从“有某种事物”演绎出来的，其他的观念也都是这样处理的。例如，“动”的观念，我不是作为宇宙形成论的观念，即宇宙的某种实际的最初的运动观念，来处理的；而是作为形上学的观念，蕴涵于“存在”的观念自身之内的观念，来处理的。存在是一流行，是一动。如果考虑宇宙静的方面，我们会用道家的说法：在有物之前，必先有“有”。如果考虑宇宙动的方面，我们会用儒家的说法：在物存在之前，必先有“动”，这不过是存在的流行的另一个说法。在我称为图画式的思想中，实际上就是在想象中，人们把“有”、“动”想象为“上帝”、万物之“父”。这一种想象的思想，使人有宗教和宇宙形成论，而不是哲学和形上学。\n按照这样的路线进行推论，我已经在《新理学》中能够演绎出全部的中国哲学的形上学观念，把它们结合成为一个清楚而有系统的整体。这部书被人赞同地接受了，因为对它的评论都似乎感到，中国哲学的结构历来都没有陈述得这样清楚。有人认为它标志着中国哲学的复兴。中国哲学的复兴则被人当做中华民族复兴的象征。\n程朱理学中，如我们在前一章看到的，是有一定的权威主义、保守主义成分，但是在《新理学》中把这些都避开了。按我的意见，形上学只能知道有“理”，而不知道每个“理”的内容。发现每个“理”的内容，那是科学的事，科学要用科学的实验的方法。“理”自身是绝对的、永恒的，但是我们所知道的“理”，作为科学的定律和理论，则是相对的、可变的。\n“理”的实现，要有物质基础。各种类型的社会都是实现社会结构的各种“理”，实现每个“理”所需要的物质基础，就是一定类型的社会的经济基础。所以在历史领域，我相信经济的解释。在《新事论》中，我应用这种解释于中国的文化和历史。我也应用于本书的第二章。"}]}
{"conversation": [{"input": "", "output": "我认为，王国维在哲学中的苦恼，是由于他未能认识到，每门知识各有其自己的应用范围。人们不需要相信对实际做很多肯定的任何形上学学说。它若做这样的肯定，它就是坏的形上学，也同样是坏的科学。这并不意味着，好的形上学是不可信的。这只意味着，好的形上学是明明白白的，不需要说相信它，就像不需要说相信数学一样。形上学与数学、逻辑的区别，在于后二者不需要以“有某种事物”为出发点。“有某种事物”是对实际的一个肯定，也是形上学需要做的唯一的肯定。"}]}
{"conversation": [{"input": "", "output": "哲学的性质\n我在《新理学》中用的方法完全是分析的方法。可是写了这部书以后，我开始认识到负的方法也重要，这在本书第二十一章已经讲了。现在，如果有人要我下哲学的定义，我就会用悖论的方式回答：哲学，特别是形上学，是一门这样的知识，在其发展中，最终成为“不知之知”。如果的确如此，就非用负的方法不可。哲学，特别是形上学，它的用处不是增加实际的知识，而是提高精神的境界。这几点虽然只是我个人意见，但是我们在前面已经看到，倒是代表了中国哲学传统的若干方面。正是这些方面，我认为有可能对未来世界的哲学，有所贡献。往下我将就这些方面略加发挥。\n哲学，和其他各门知识一样，必须以经验为出发点。但是哲学，特别是形上学，又与其他各门知识不同，不同之处在于，哲学的发展使它最终达到超越经验的“某物”。在这个“某物”中，存在着从逻辑上说不可感只可思的东西。例如，方桌可感，而“方”不可感。这不是因为我们的感官发展不完全，而是因为“方”是一“理”，从逻辑上说，“理”只可思而不可感。\n在这个“某物”中，也有既不可感，而且严格说来，亦不可思者。在第一章中，我说，哲学是对于人生有系统的反思的思想。由于它的反思的性质，它最终必须思想从逻辑上说不可能成为思想的对象的“某物”。例如，宇宙，由于它是一切存在的全体，从逻辑上说，不可能成为思想的对象。我们在第十九章已经知道，“天”字有时候在这种全体的意义上使用，如郭象说：“天者，万物之总名也。”由于宇宙是一切存在的全体，所以一个人思及宇宙时，他是在反思地思，因为这个思和思的人也一定都包括在这个全体之内。但是当他思及这个全体，这个全体就在他的思之内而不包括这个思的本身。因为它是思的对象，所以与思相对而立。所以他思及的全体，实际上并不是一切存在的全体。可是他仍需思及全体，才能认识到全体不可思。人需要思，才能知道不可思者；正如有时候人需要声音，才能知道静默。人必须思及不可思者，可是刚一要这么做，它就立即溜掉了。这正是哲学最迷人而又最恼人的地方。\n从逻辑上说不可感者，超越经验；既不可感又不可思者，超越理智。关于超越经验和理智者，人不可能说得很多。所以哲学，至少是形上学，在它的性质上，一定是简单的。否则它又变成了简直是坏的科学。它虽然只有些简单的观念，也足够完成它的任务。"}]}
{"conversation": [{"input": "", "output": "人生的境界\n哲学的任务是什么？我在第一章曾提出，按照中国哲学的传统，它的任务不是增加关于实际的积极的知识，而是提高人的精神境界。在这里更清楚地解释一下这个话的意思，似乎是恰当的。\n我在《新原人》一书中曾说，人与其他动物的不同，在于人做某事时，他了解他在做什么，并且自觉他在做。正是这种觉解，使他正在做的对于他有了意义。他做各种事，有各种意义，各种意义合成一个整体，就构成他的人生境界。如此构成各人的人生境界，这是我的说法。不同的人可能做相同的事，但是各人的觉解程度不同，所做的事对于他们也就各有不同的意义。每个人各有自己的人生境界，与其他任何个人的都不完全相同。若是不管这些个人的差异，我们可以把各种不同的人生境界划分为四个概括的等级。从最低的说起，它们是：自然境界、功利境界、道德境界、天地境界。\n一个人做事，可能只是顺着他的本能或其社会的风俗习惯。就像小孩和原始人那样，他做他所做的事，而并无觉解，或不甚觉解。这样，他所做的事，对于他就没有意义，或很少意义。他的人生境界，就是我所说的自然境界。\n一个人可能意识到他自己，为自己而做各种事。这并不意味着他必然是不道德的人。他可以做些事，其后果有利于他人，其动机则是利己的。所以他所做的各种事，对于他有功利的意义。他的人生境界，就是我所说的功利境界。\n还有的人，可能了解到社会的存在，他是社会的一员。这个社会是一个整体，他是这个整体的一部分。有这种觉解，他就为社会的利益做各种事，或如儒家所说，他做事是为了“正其义不谋其利”。他真正是有道德的人，他所做的都是符合严格的道德意义的道德行为。他所做的各种事都有道德的意义。所以他的人生境界，是我所说的道德境界。\n最后，一个人可能了解到超乎社会整体之上，还有一个更大的整体，即宇宙。他不仅是社会的一员，同时还是宇宙的一员。他是社会组织的公民，同时还是孟子所说的“天民”。有这种觉解，他就为宇宙的利益而做各种事。他了解他所做的事的意义，自觉他正在做他所做的事。这种觉解为他构成了最高的人生境界，就是我所说的天地境界。"}]}
{"conversation": [{"input": "", "output": "这四种人生境界之中，自然境界、功利境界的人，是人现在就是的人；道德境界、天地境界的人，是人应该成为的人。前两者是自然的产物，后两者是精神的创造。自然境界最低，其次是功利境界，然后是道德境界，最后是天地境界。它们之所以如此，是由于自然境界，几乎不需要觉解；功利境界、道德境界，需要较多的觉解；天地境界则需要最多的觉解。道德境界有道德价值，天地境界有超道德价值。\n照中国哲学的传统，哲学的任务是帮助人达到道德境界和天地境界，特别是达到天地境界。天地境界又可以叫做哲学境界，因为只有通过哲学，获得对宇宙的某些了解，才能达到天地境界。但是道德境界，也是哲学的产物。道德认为，并不单纯是遵循道德律的行为；有道德的人也不单纯是养成某些道德习惯的人。他行动和生活，都必须觉解其中的道德原理，哲学的任务正是给予他这种觉解。\n生活于道德境界的人是贤人，生活于天地境界的人是圣人。哲学教人以怎样成为圣人的方法。我在第一章中指出，成为圣人就是达到人作为人的最高成就。这是哲学的崇高任务。\n在《理想国》中，柏拉图说，哲学家必须从感觉世界的“洞穴”上升到理智世界。哲学家到了理智世界，也就是到了天地境界。可是天地境界的人，其最高成就，是自己与宇宙同一，而在这个同一中，他也就超越了理智。\n前几章已经告诉我们，中国哲学总是倾向于强调为了成为圣人，并不需要做不同于平常的事。他不可能表演奇迹，也不需要表演奇迹。他做的都只是平常人所做的事，但是由于有高度的觉解，他所做的事对于他就有不同的意义。换句话说，他是在觉悟状态做他所做的事，别人是在无明状态做他们所做的事。禅宗有人说，“觉”字乃万妙之源。由觉产生的意义，构成了他的最高的人生境界。\n所以中国的圣人是既入世而又出世的，中国的哲学也是既入世而又出世的。随着未来科学的进步，我相信，宗教及其教条和迷信，必将让位于科学；可是人的对于超越人世的渴望，必将由未来的哲学来满足。未来的哲学很可能是既入世而又出世的。在这方面，中国哲学可能有所贡献。"}]}
{"conversation": [{"input": "", "output": "形上学的方法论\n在《新知言》一书中，我认为形上学有两种方法：正的方法和负的方法。正的方法的实质，是说形上学的对象是什么；负的方法的实质，则是不说它。这样做，负的方法也就启示了它的性质和某些方面，这些方面是正的描写和分析无法说出的。\n前面第二章我表示赞同诺思罗普教授说的：西方哲学以他所谓“假设的概念”为出发点，中国哲学以他所谓“直觉的概念”为出发点。其结果，正的方法很自然地在西方哲学中占统治地位，负的方法很自然地在中国哲学中占统治地位。道家尤其是如此，它的起点和终点都是混沌的全体。在《老子》、《庄子》里，并没有说“道”实际上是什么，却只说了它不是什么。但是若知道了它不是什么，也就明白了一些它是什么。\n我们已经看到，佛家又加强了道家的负的方法。道家与佛家结合，产生了禅宗，禅宗的哲学我宁愿叫做静默的哲学。谁若了解和认识了静默的意义，谁就对于形上学的对象有所得。\n在西方，康德可以说曾经应用过形上学的负的方法。在他的《纯粹理性批判》中，他发现了不可知者，即本体。在康德和其他西方哲学家看来，不可知就是不可知，因而就不能对于它说什么，所以最好是完全放弃形上学，只讲知识论。但是在习惯于负的方法的人们看来，正因为不可知是不可知，所以不应该对于它说什么，这是理所当然的。形上学的任务不在于，对于不可知者说些什么；而仅仅在于，对于不可知是不可知这个事实，说些什么。谁若知道了不可知是不可知，谁也就总算对于它有所知。关于这一点，康德做了许多工作。\n哲学上一切伟大的形上学系统，无论它在方法论上是正的还是负的，无一不给自己戴上“神秘主义”的大帽子。负的方法在实质上是神秘主义的方法。但是甚至在柏拉图、亚里士多德、斯宾诺莎那里，正的方法是用得极好了，可是他们的系统的顶点也都有神秘性质。哲学家或在《理想国》里看出“善”的“理念”并且自身与之同一，或在《形上学》里看出“思想思想”的“上帝”并且自身与之同一，或在《伦理学》里看出自己“从永恒的观点看万物”并且享受“上帝理智的爱”，在这些时候，除了静默，他们还能做什么呢？用“非一”、“非多”、“非非一”、“非非多”这样的词形容他们的状态，岂不更好吗？"}]}
{"conversation": [{"input": "", "output": "由此看来，正的方法与负的方法并不是矛盾的，倒是相辅相成的。一个完全的形上学系统，应当始于正的方法，而终于负的方法。如果它不终于负的方法，它就不能达到哲学的最后顶点。但是如果它不始于正的方法，它就缺少作为哲学的实质的清晰思想。神秘主义不是清晰思想的对立面，更不在清晰思想之下。毋宁说它在清晰思想之外。它不是反对理性的，它是超越理性的。\n在中国哲学史中，正的方法从未得到充分发展；事实上，对它太忽视了。因此，中国哲学历来缺乏清晰的思想，这也是中国哲学以单纯为特色的原因之一。由于缺乏清晰的思想，其单纯性也就是非常素朴的。单纯性本身是值得发扬的，但是它的素朴性必须通过清晰的思想的作用加以克服。清晰的思想不是哲学的目的，但是它是每个哲学家需要的不可缺少的训练。它确实是中国哲学家所需要的。另一方面，在西方哲学史中从未见到充分发展的负的方法。只有两者相结合才能产生未来的哲学。\n禅宗有个故事说：“俱胝和尚，凡有诘问，唯举一指。后有童子，因外人问：‘和尚说何法要？’童子亦竖起一指。胝闻，遂以刃断其指，童子号哭而去。胝复召子，童子回首，胝却竖其指，童子忽然领悟。”（《曹山语录》）\n不管这个故事是真是假，它暗示这样的真理：在使用负的方法之前，哲学家或学哲学的学生必须通过正的方法；在达到哲学的单纯性之前，他必须通过哲学的复杂性。\n人必须先说很多话，然后保持静默。"}]}
{"conversation": [{"input": "", "output": "Published by Foreign Language Teaching and Research Press\n    No. 19 Xisanhuan Beilu\n    Beijing, China 100089\n    http://www.fltrp.com\n\f    图书在版编目（CIP）数据\n    中国禅宗史：英汉对照／（美）顾毓琇著；陈人哲，谈谷铮译．-\n-北京：外语教学与研究出版社，2016.11\n    ISBN 978-7-5135-8479-1\n\n\n    Ⅰ．①中…         Ⅱ．①顾…          ②陈…   ③谈…   Ⅲ．①禅宗－佛教\n史－中国－英、汉           Ⅳ．①B946.5\n\n\n    中国版本图书馆CIP数据核字（2017）第020835号\n\n\n\n\n出版人       蔡剑峰\n系列策划      吴   浩\n责任编辑      段会香\n出版发行      外语教学与研究出版社\n社     址   北京市西三环北路19号（100089）\n网     址   http://www.fltrp.com\n版     次   2017年2月第1版\n书     号   ISBN 978-7-5135-8479-1"}]}
{"conversation": [{"input": "", "output": "凡侵权、盗版书籍线索，请联系我社法律事务部\n举报电话：（010）88817519 电子邮箱：banquan@fltrp.com\n法律顾问：立方律师事务所 刘旭东律师\n     中咨律师事务所 殷 斌律师\n\f                      目 录\n                  CONTENTS\n“博雅双语名家名作”出版说明\n前言\n译者说明\nACKNOWLEDGMENTS\n致谢\nINTRODUCTION\n序言\nCHAPTER 1   FROM DARUMA TO GUNIN\n壹   从初祖达摩到弘忍\nCHAPTER 2   THE SIXTH PATRIARCH AND HIS DISCIPLES\n贰   六祖及其众弟子\nCHAPTER 3   THE NANGAKU BRANCH AND THE IGYŌ SCHOOL\n叁   南岳系和沩仰宗\nCHAPTER 4   THE RINZAI SCHOOL\n肆   临济宗\nCHAPTER 5   THE ŌRYŪ AND YŌGI SECTS\n伍   黄龙和杨岐两宗派\nCHAPTER 6   THE SEIGEN BRANCH\n陆   青原系\nCHAPTER 7   THE SŌTŌ SCHOOL\n柒   曹洞宗\n\fCHAPTER 8   THE UMMON SCHOOL AND THE HŌGEN SCHOOL\n捌   云门宗和法眼宗\nBIBLIOGRAPHY 参考文献\nLIST OF CHARTS 附表十八种\n\f顾毓琇（1902—2002），字一樵，生于江苏无锡，科学家、教育家、\n诗人、音乐家。1923年毕业于清华学校，后赴美国留学深造，获麻省\n理工学院博士学位。回国后历任中央大学工学院院长、清华大学工学\n院院长、国民政府教育部政务次长、中央大学校长、上海市教育局局\n长、政治大学校长等，在此期间，还兼任上海交通大学教授。1950年\n赴美，历任麻省理工学院、宾夕法尼亚大学教授。1972年荣获IEEE兰\n姆金奖。\n\f主张文理并重、理工并重，兼好文艺，出版多部小说、戏剧、诗词、\n音乐等领域著作，曾获得“国际桂冠诗人’称号。对宗教颇有研究，佛\n学造诣精深。\n\f\f\f\f\f\f\f\f\f   “ 博雅双语名家名作”出版说明\n   1840年鸦片战争以降，在深重的民族危机面前，中华民族精英“放\n眼看世界”，向世界寻求古老中国走向现代、走向世界的灵丹妙药，涌"}]}
{"conversation": [{"input": "", "output": "眼看世界”，向世界寻求古老中国走向现代、走向世界的灵丹妙药，涌\n现出一大批中国主题的经典著述。我们今天阅读这些中文著述的时\n候，仍然深为字里行间所蕴藏的缜密的考据、深刻的学理、世界的视\n野和济世的情怀所感动，但往往会忽略：这些著述最初是用英文写\n就，我们耳熟能详的中文文本是原初英文文本的译本，这些英文作品\n在海外学术界和文化界同样享有崇高的声誉。\n   比如，林语堂的My Country and My People （《吾国与吾民》）以\n幽默风趣的笔调和睿智流畅的语言，将中国人的道德精神、生活情趣\n和中国社会文化的方方面面娓娓道来，在美国引起巨大反响——林语\n堂也以其中国主题系列作品赢得世界文坛的尊重，并获得诺贝尔文学\n奖的提名。再比如，梁思成在抗战的烽火中写就的英文版《图像中国\n建筑史》文稿（A Pictorial History of Chinese Architecture ），经其挚\n友费慰梅女士（Wilma C. Fairbank）等人多年的奔走和努力，于1984\n年由麻省理工学院出版社（MIT Press）出版，并获得美国出版联合会\n颁发的“专业暨学术书籍金奖”。又比如，1939年，费孝通在伦敦政治\n经济学院的博士论文以Peasant Life in China—A Field Study of Country\nLife in the Yangtze Valley 为名在英国劳特利奇书局（Routledge）出版，\n后以《江村经济》作为中译本书名——《江村经济》使得靠桑蚕为生\n的“开弦弓村”获得了世界性的声誉，成为国际社会学界研究中国农村\n的首选之地。\n   此外，一些中国主题的经典人文社科作品经海外汉学家和中国学\n者的如椽译笔，在英语世界也深受读者喜爱。比如，艾恺（Guy S.\n\fAlitto）将他1980年用中文访问梁漱溟的《这个世界会好吗——梁漱溟\n晚 年 口 述 》 一 书 译 成 英 文 （ Has Man a Future? —Dialogues with the\nLast Confucian ），备受海内外读者关注；此类作品还有徐中约英译的\n梁启超著作《清代学术概论》（Intellectual Trends in the Ch'ing Period\n） 、 狄 百 瑞 （ W. T. de Bary ） 英 译 的 黄 宗 羲 著 作 《 明 夷 待 访 录 》"}]}
{"conversation": [{"input": "", "output": "（Waiting for the Dawn: A Plan for the Prince ），等等。\n    有鉴于此，外语教学与研究出版社推出“博雅双语名家名作”系\n列。\n    博雅，乃是该系列的出版立意。博雅教育（Liberal Education）早\n在古希腊时代就得以提倡，旨在培养具有广博知识和优雅气质的人，\n提高人文素质，培养健康人格，中国儒家六艺“礼、乐、射、御、书、\n数”亦有此功用。\n    双语，乃是该系列的出版形式。英汉双语对照的形式，既同时满\n足了英语学习者和汉语学习者通过阅读中国主题博雅读物提高英语和\n汉语能力的需求，又以中英双语思维、构架和写作的形式予后世学人\n以启迪——维特根斯坦有云：“语言的边界，乃是世界的边界”，诚哉\n斯言。\n    名家，乃是该系列的作者群体。涵盖文学、史学、哲学、政治\n学、经济学、考古学、人类学、建筑学等领域，皆海内外名家一时之\n选。\n    名作，乃是该系列的入选标准。系列中的各部作品都是经过时间\n的积淀、市场的检验和读者的鉴别而呈现的经典，正如卡尔维诺对“经\n典”的定义：经典并非你正在读的书，而是你正在重读的书。\n    胡适在《新思潮的意义》（1919年12月1日，《新青年》第7卷第1\n号）一文中提出了“研究问题、输入学理、整理国故、再造文明”的范\n式。秉着“记载人类文明、沟通世界文化”的出版理念，我们推出“博雅\n双语名家名作”系列，既希望能够在中国人创作的和以中国为主题的博\n\f雅英文文献领域“整理国故”，亦希望在和平发展、改革开放的新时代\n为“再造文明”、为“向世界说明中国”略尽绵薄之力。"}]}
{"conversation": [{"input": "", "output": "外语教学与研究出版社\n                        人文社科出版分社\n\f  Respectedly dedicated to:\n\n\nWuchi Tashih Shihtou Hsichien\n(Musai Sekitō Zenji, 700-790)\n            and\n       Abbot Hsu Yun\n     (Kiun, 1840-1959)"}]}
{"conversation": [{"input": "", "output": "谨献给\n     无际大师石头希迁\n     佛慈弘法大师虚云\n\f               前言\n  《禅史》本是我父亲顾毓琇（一樵）先生用英文所著，于1979年\n在美国出版。2000年中国社会科学院组织专家学者编辑完成了他的全\n集，共16卷，由辽宁教育出版社出版，其中第10卷收入了《禅史》\n（英文）。2001年，我征得父亲同意后，将英文原著交专家翻译成中\n文，后历时多年，中文版于2009年由上海古籍出版社出版。可惜我父\n亲已于2002年9月9日逝世，他没能亲自校阅和看到中文版《禅史》。\n今蒙外语教学与研究出版社吴浩博士策划出版《禅史》的英汉对照\n本，虽只收录英文原著的上篇《中国禅宗史》，未包括下篇《日本禅\n宗史》，但它的问世，同样可以告慰他的在天之灵，也是对他很好的\n纪念。\n  现在介绍一些关于作者的情况，供读者参考。\n              ※   ※   ※\n  我父亲于1902年诞生在江苏无锡虹桥湾故居（今学前街3号，由中\n央批准已成为“顾毓琇纪念馆”），以后在北京、上海、南京、重庆以\n及美国等地度过了丰富多彩传奇般的百龄岁月。他在2002年逝世之\n前，曾以“学者、教授、诗人、清风、明月、劲松”来概括自己的一\n生。\n  1915年他未满13岁时北上进入清华学堂（后为清华大学），1923\n年公费留学美国，在麻省理工学院专攻电机工程，1928年不满26岁时\n获得科学博士学位，是该校电机系获此学位的第一个中国人。在求学\n期间，即先后发明了“四次方程通解法”和“顾氏变数”，以后又以许多\n科研成果和学术论文，奠定了他在国际电工界的权威地位。20世纪50\n年代初起，他又开始研究自动控制，特别是非线性系统控制，成为国\n\f际上公认的控制理论的先驱。1972年荣获IEEE（电气电子工程师学\n会）兰姆金奖，2000年他98岁时又荣获千禧金奖和电路及系统学会的\n杰出成就金奖。此外还曾获得中国电机学会金质奖章等多种奖项。\n  1929年他学成回国，从此开始了漫长的教学生涯，担任过浙江大\n学、中央大学、清华大学等校教授、电机系主任、工学院院长。抗日\n战争时期他以无党派人士的身份出任国民政府教育部政务次长达六年\n半，后又担任中央大学校长。抗战胜利后，曾任上海市教育局局长、\n国立政治大学校长。但他从未放弃专业，一直兼任大学教授，亲自为\n学生讲课。他在上海交通大学任教时，江泽民主席曾是他的学生，他"}]}
{"conversation": [{"input": "", "output": "学生讲课。他在上海交通大学任教时，江泽民主席曾是他的学生，他\n们之间的师生情谊已经成为历史佳话。\n  他自述“一贯服膺‘关怀天下，服务民众，业精于勤，业博于文，\n好古敏求，淡泊自持，得天下英才而育之’”的古训。1950年移居美国\n后他先是回到母校麻省理工学院任教，以后又应聘到宾夕法尼亚大学\n担任终身教授。\n  从20世纪70年代起，他曾多次回国讲学，担任了两岸五所交通大\n学、清华大学、北京大学、南京大学、东南大学、浙江大学、东北工\n业大学、北京航空航天大学、西北电子科技大学、四川大学、江南大\n学等十多所著名学府的名誉教授，并为中美文化教育的交流做了许多\n工作。\n  20世纪30年代初，他与好友创办了中国电机工程学会，曾担任会\n长，又曾担任中国工程师学会副会长多年。从1946年开始，当选国际\n理论及应用力学组织个人理事，连选连任达半个世纪。还曾被聘为美\n国国家科学院理论及应用力学委员会委员，当选台湾“中央研究院”院\n士。\n              ※   ※   ※\n  他主张文理并重、理工并重，自己兼好文艺。早年在清华读书\n时，就开始写作并发表了不少小说、诗歌、话剧，参加了具有深远影\n\f响的“文学研究会”，此后在文艺方面的创作从未中断。抗日战争期\n间，他创办了国立音乐院（今中央音乐学院前身），并兼任院长。他\n曾解开中国古乐谱的许多谜团，将古乐译成五线谱，他又是第一个翻\n译贝多芬《第九交响乐》即《欢乐颂》的中国人。他所作的话剧都富\n有爱国激情，多次公演；抗战胜利后在上海冲破多种阻力，创办了上\n海实验戏剧学校（今上海戏剧学院前身）。他特别喜爱诗词，所作诗\n词歌赋近八千首，曾获得“国际桂冠诗人”称号，晚年仍常有新作，乐\n此不疲。由于他在多方面的贡献，宾夕法尼亚大学授予他名誉文学硕\n士和法学博士学位。\n              ※   ※   ※\n  父亲一生遵循江东顾氏先贤炎武先生关于“天下兴亡，匹夫有责”\n的遗训，热爱祖国，热爱人民。早年积极参加五四运动，又曾多次到\n灾区赈灾。1931年担任中央大学工学院院长时，曾率领师生欢送十九\n路军抗日。抗战军兴，曾率领清华大学工学院师生研制防毒面具，亲\n自送往前线。抗战期间他从事战时教育事业，不遗余力。抗战胜利\n后，他向往民主、和平、建设，曾发表《中国经济的改造》、《中国\n的文艺复兴》等文章。1947年他的同学、好友闻一多惨遭国民党特务"}]}
{"conversation": [{"input": "", "output": "的文艺复兴》等文章。1947年他的同学、好友闻一多惨遭国民党特务\n暗杀，他义无反顾地公开发表了《怀故友闻一多先生》，称闻一多“真\n是中华民族的忠实斗士！”1949年后他侨居海外，但一直关注祖国和家\n乡。从1973年起他先后八次回到祖国，受到周恩来、邓小平、江泽民\n等多位领导人的会见，使他感到亲切，同时也不断建言献策。例如，\n他建议“文化开发、经济开放、政治开明”，很早就建议科教兴国，藏\n富于民，实行股份制等等，并为祖国的和平统一和改善中美关系做了\n许多实际的工作。\n              ※   ※   ※\n  父亲喜欢广交朋友，可谓朋友遍天下。他对朋友不分籍贯职业、\n富贵贫寒、地位高低、年龄大小，都一视同仁，坦诚、热情相交。他\n\f看人相当透彻，是非分明，抗日战争时痛恨汉奸，生前反对“台独”，\n他常对朋友说，要多看人家的长处，而不必计较人家的不足。他从不\n在背后说别人的坏话，而朋友之间出现纷争来向他诉说时，总是劝人\n要宽宏大量。他记性很好，晚年还能记得很多朋友的情况。他助人为\n乐，帮助别人从来不求回报。他又喜欢请客，我母亲年轻时会做一手\n好菜，因此许多朋友尤其是在美国的中国留学生常常成为座上客，但\n父亲自己吃得很简单。他一生实际上是工薪阶层，晚年更是靠养老金\n生活，自己非常节俭，但稍有积蓄，就拿出来办奖学金或捐给慈善事\n业（他在国内外许多大学都设有奖学金）。\n              ※   ※   ※\n  人们称我父亲是博古通今、学贯中西的文理大师。作为他的儿\n子，在长期的观察中，我感到他确实博学多才。除了不可否认的天资\n聪颖、从小得到良好的教育之外，他的成就更在于勤奋努力。他坚持\n“今日事今日了”，非常珍惜时间。他说所谓“天下无难事，只怕有心\n人”，应该是“只怕用心人”；人都有心，贵在“用心”，用心就是开动脑\n筋，认真思考。他讲我们老家早年有“清楚真实”四个字的祖传匾额，\n遇事能弄清楚，求真实，就会有成果。他晚年除了读书、看报、写作\n之外，几乎没有任何嗜好，又喜欢与人特别是青年人交谈，因此平时\n不太有空闲。他有时想起什么就提笔写出来（基本不打草稿），从不\n间断。我母亲劝他“歇一歇”时，他说“老天爷不叫我去，就是叫我还要\n做点事情”。他不做什么锻炼，也不吃什么补品，认为多动脑筋和心气\n平和、乐观开朗，就是养生之道。\n              ※   ※   ※"}]}
{"conversation": [{"input": "", "output": "平和、乐观开朗，就是养生之道。\n              ※   ※   ※\n  我父母养育了八个子女，我幼时父亲很忙，都由母亲抚养教导。\n但父母的言行举止和人格魅力，起着潜移默化的作用。父亲对子女要\n求严格，但主要看重待人接物、为人处世，对我们的兴趣爱好从不横\n加干涉。他自己是电机工程博士，当然希望有子女能继承这个专业。\n\f我读中学时比较喜欢数理化，想长大后当个工程师，为此他感到高\n兴；而我的大哥慰连却对工科不感兴趣，父亲也绝不勉强（以后我大\n哥学了农业，曾任洛阳农业大学校长、博士生导师，不幸于1990年逝\n世）。受父亲的影响，我们兄弟（妹）从小养成了读书看报、关心时\n事的习惯。上海解放前我和大哥慰连、大妹慰文看了许多进步书刊和\n小说，当我们还是中学生时，出于爱国心和正义感，都满腔热情地参\n加了学生运动，以后又先后秘密参加了中国共产党地下组织，我们家\n还一度成为地下党的活动场所。当时我们的有些行为比较幼稚，难免\n不引起父母的注意，但他们相信自己的子女不会去做坏事，并没有严\n加阻止，以至临近解放时我们三个大孩子不肯随他们离开上海，从此\n父母同我们隔离了24年之久，形成了父亲所说的“一个家庭，两个世\n界”！\n  解放前父母隐隐约约地知道我们这三个子女对国民党不满而思想\n“左倾”，但不知道也没有想到，才十几岁的孩子竟会是共产党员！直\n到1973年他们应邀回到祖国，周恩来总理接见他们和我们兄妹时，总\n理风趣地对我母亲说“感谢你为我们生了三个共产党员”，父母这时才\n知道我们兄妹三人早已是共产党员。当时“十年动乱”尚未结束，总理\n还说我们是“经过无产阶级文化大革命考验和锻炼的共产党员”，此后\n父母从陪同人员处知道我们曾备受冲击，更因为父亲的关系而“罪加一\n等”，对我们加深了谅解和亲情。\n  自从1973年父母第一次返回祖国开始，特别是“文革”结束以后，\n我们书信来往不断。此后父母八次回国，我都全程陪同，由此也对老\n人家有了更深的了解，常恨忠孝不能两全！\n  1989年起我几次因公访美，顺便去探望父母，但每次在家不过两\n三天。直到1993年后我从工作岗位上退居二线，才有机会每年都赴美\n探亲。父母逐渐年迈体弱，我大哥、大妹先后去世，在美国的弟妹又\n不在父母身边，我想多陪伴侍奉他们，但由于当时我还没有离休，从\n\f1993年起又担任了全国政协第八、第九届委员共十年，父亲认为我在"}]}
{"conversation": [{"input": "", "output": "1993年起又担任了全国政协第八、第九届委员共十年，父亲认为我在\n国内还有许多事情要做，应当“多为国家效力”，要我不必为了他们而\n在美国久留，所以每次我只在家两三个月。我每次到家时父母都非常\n高兴，在美国的弟妹和小辈也都前往团聚，共享天伦之乐，但我每次\n离开时父母又不免伤感。起初我赴美时，人生地不熟，父亲还亲自到\n机场迎送，朋友们说，这使人想起了朱自清先生所写的《背影》……\n那时他已是90多岁的老人！\n                ※   ※   ※\n  据我的前辈们说，祖母生我父亲时曾梦见一位罗汉立在面前，父\n亲生下时脐带绕在脖子上，用我们无锡话叫作“盘在颈根上”，像是佛\n珠，因此取乳名为“盘盘”。我的祖父晦农公早年接受了当时的新思\n想，相信读书救国、科学救国，不幸在35岁时英年早逝，留下七个子\n女，当时我的大伯父才15岁，我父亲排行老二，只有14岁，最小的叔\n父是遗腹子。遭此巨变，家道中落，我祖母王诵芬太夫人深明大义，\n秉承夫志，节衣缩食，坚持让子女求学。为了祈求保佑家人平安吉\n利，我的曾祖母、祖母都信奉佛教，父亲并不迷信，但中国传统文化\n包括佛教在内的许多精华，想来肯定对他会有影响。他一生刚正不\n阿、清廉自守、清心寡欲、诚信待人、乐善好施、慈悲为怀，追求忠\n孝仁爱、超凡脱俗，似乎都有儒、释、道的烙印。他非常喜欢旅行，\n遍游名山古寺，寻访高僧大德，以至晚年研究禅史，我想，他更看重\n的是对哲理的探索。\n  在写《禅史》之前，他还曾用中文写有《禅宗师承记》（1976年\n出版）和《日本禅僧师承记》（1977年出版），也已收入《顾毓琇全\n集》第9卷。\n  父亲自号“梁溪居士”，博览群书，除佛教著作之外，对其他宗教\n学说也有兴趣。1946年他在一篇讲话中说：“请教全世界从古到今的哲\n\f学家和宗教家、科学家和教育家，做我们的老师，来创造世界的和平\n和幸福。”他曾提出：“世界文明须重建，中华文化应发扬。”\n              ※   ※   ※\n  父亲在美国著名学府宾夕法尼亚大学任教并在费城定居50年之\n久，直到2001年9月11日美国纽约发生恐怖事件那天，我小妹慰民和妹\n夫接父母到俄克拉何马（父母离开费城与纽约出事无关，在同一天只\n是巧合）。\n  2002年8月底父亲病重，我赶到医院时他神志仍异常清楚，以微弱\n的声音询问国内的情况，仍在关心即将召开的中共十六大、中美关系"}]}
{"conversation": [{"input": "", "output": "的声音询问国内的情况，仍在关心即将召开的中共十六大、中美关系\n和台海形势，多次说对中国的事情包括和平统一要抱有乐观态度。\n  9月上旬俄克拉何马天气一直晴朗，到9月9日早晨突然下了阵雨，\n而父亲也平静地停止了呼吸。我不知道在宗教里对这个现象作何解\n释，不由自主地引起许多遐想，只能强忍悲痛安慰母亲说：“你看老天\n爷也晓得爹爹去了，现在安息了，我们也不必过于难过！”\n  说来又是凑巧，2002年9月9日正是我满70岁的生日。人们说，年\n已古稀的人为父亲送终，是他老人家一生积德修来的福气。9月9日是\n一个值得纪念的日子，1945年9月9日，父亲曾扬眉吐气地在南京紫金\n山参加了日本投降的受降典礼。2000年9月9日，我和三弟慰华、儿子\n宜凡曾陪父亲从费城到纽约再次会见江泽民主席。\n  父亲离开我们已经14年多了，他的音容笑貌仍历历在目。写此文\n时，心潮起伏，难以平静。谨以此寄托我和家人的哀思！\n  我母亲与父亲相依相伴七十多年，同甘共苦，伉俪情深。父亲生\n前常说没有母亲他不会活得这么长久。父亲的许多著作都是由母亲题\n写书名，父亲都写明是献给她的。我想这部书也应该献给我的慈母\n——王婉靖夫人！\n  最后要衷心感谢外语教学与研究出版社使《禅史》上篇《中国禅\n宗史》（英汉对照版）问世，《禅史》中文版早已脱销，这次英汉对\n\f照版的出版可填补空缺。"}]}
{"conversation": [{"input": "", "output": "顾慰庆\n              2016年11月\n\f           译者说明\n  《禅史》译自顾毓琇先生关于中日禅宗发展简史的英文原著。众\n所周知，顾先生作为一代宗师，博学多能，桃李遍天下，其治学不仅\n专于电机科技，而且更广泛涉及文学、艺术、音乐、戏剧及宗教文化\n等，在各方面多有深入研究和专门著作问世。作为一位著名学者，他\n是兼治工程科技和人文科学的光辉典范，值得我们崇敬和学习。顾先\n生曾著有《禅宗师承记》（中国部分）及《日本禅僧师承记》两专\n著，内容甚为详尽。不过两书是以古汉语写成，现今广大读者不易看\n懂。本书则取材于该两书中的精华部分，故内容十分简明扼要，叙述\n清楚易懂，更适合于一般读者。书末还附有顾先生多年来从中、日各\n地精心收集到的禅宗传承世系表等有关资料，很有参考价值。现受戚\n文先生之托，将该英文原著译成现代汉语，提供给国内广大读者。此\n外，该英文原著中有较多部分直接引用了西方学者在这方面的译述和\n著作，足以表明西方人士对东方佛教文化的研究、理解和重视。在当\n今全球经济一体化、倡导各种文化多样化的趋势之下，该书对沟通东\n西方文化，促进相互理解，也能起到一定的作用，更希望能因此引起\n国内大众对这方面的重视和关注。\n  佛教禅宗始祖菩提达摩在南北朝时自印度来到中国，传授其佛教\n思想和哲理。初曾受阻，后来不断兴盛。代代相传，绵延不绝。在唐\n中期以后禅宗就成为一支重要的佛教宗派。通过历代禅师卓越的智慧\n和努力，禅宗不断发扬壮大。在其发展过程中，又部分结合和吸收了\n中国固有文化的儒家和道家思想，终于成为颇具中国特色且独放异彩\n的禅宗思想，深得人心。禅宗宣扬众生佛性平等，佛性即在每个人心\n中，任何人都能明心见性；去除迷惘，则人人可以顿悟佛性；并且还\n\f主张不一定要出家为僧，即使在家（称为居士），也能修行成佛。所\n以，禅宗不仅受到普通百姓的信奉，还深得众多士大夫阶层人士的欢\n迎和崇敬。例如，唐代著名诗人王维、白居易，宋代大文人苏轼和苏\n辙都是禅宗居士。禅宗的广泛传播，对中国的社会和文化产生了重大\n影响。而且各禅宗教派，不仅在中国兴旺繁衍，还远播日本、朝鲜等\n国，继续在那繁衍昌盛，直至今日。禅宗也是历代向日本等国传播中\n国文化的主要桥梁，对沟通中、日、朝、韩等国文化都起了重要作\n用。在20世纪初期，又由日本学者将禅宗思想传向欧美，引起了西方"}]}
{"conversation": [{"input": "", "output": "用。在20世纪初期，又由日本学者将禅宗思想传向欧美，引起了西方\n学者的注意和兴趣，这充分显示了禅宗思想的智慧魅力和社会价值。\n  禅宗虽属佛教，但禅宗思想则在一定程度上超越了宗教领域的界\n限。它蔑视祖师权威，突破戒律束缚，反对仅凭借文字经典和苦行修\n炼，而提倡明心即是佛性、以自我为主，实现自我价值和自我解放，\n具有一定的先进意义，值得我们去研究和探讨。《禅史》共十六章，\n由陈人哲译第一至第五章，谈谷铮译第六至第八章，郑鹏译第九至第\n十六章。译者深感才疏学浅，难以当此重任，恐多谬误不当之处，希\n望广大读者不吝赐正，以备再版时予以更正，在此谨表衷心感谢！\n\f          ACKNOWLEDGMENTS\n     The author is grateful to Pantheon Books, 201 East 50th Street, New\nYork, N.Y., 10022, for kind permission to use excerpts from A History of\nZen Buddhism , by Heinrich Dumoulin, S. J., translated by Paul Peachey,\nand Original Teachings of Ch'an Buddhism: Selected from the Transmission\nof the Lamp , translated by Chang Chung-yuan, and The Way of Zen , by\nAlan W. Watts.\n     The First Zen Institute of America, Inc., 113 East 30th Street, New\nYork, N.Y., 10016, has been generous in granting permission to quote\npassages from The Development of Chinese Zen , by Heinrich Dumoulin, S.\nJ., translated with additional notes and appendices by Ruth Fuller Sasaki."}]}
{"conversation": [{"input": "", "output": "The Princeton University Press has kindly given permission to reprint\ncertain passages from Zen and Japanese Culture by Daisetz T. Suzuki. The\nauthor wishes to express his indebtedness and gratitude.\n     Harcourt Brace Jovanovich, Inc., 757 Third Avenue, New York, N.Y.,\n10017, has kindly written to the author. They foresee no difficulty with the\nauthor's request to reprint certain excerpts from Zen Dust by Isshu Miura\nand Ruth Fuller Sasaki. The author is grateful for such permission.\n     The author is also grateful to Grove Press, Inc., 196 W. Houston St.,\nNew York, N.Y., 10014, for permission to quote from Essays in Zen\nBuddhism , by D. T. Suzuki; to Shambhala Publications, Inc., 1123 Spruce\nStreet, Boulder, Colorado 80302, for permission to quote the fourteenth\ncase from The Blue Cliff Record , translated by Thomas and J. C. Cleary;\nand to Samuel Weiser, Inc. 625 Broadway, New York, N.Y., 10012, for\n\fpermission to quote Mr. Christmas Humphreys' Foreword to Living by Zen\nby D. T. Suzuki."}]}
{"conversation": [{"input": "", "output": "by D. T. Suzuki.\n    As Zen and Zen Classics by R. H. Blyth has been most helpful to the\nauthor, besides the works of Dumoulin, Suzuki, and Ruth Fuller Sasaki, the\nauthor has requested permission from The Hokuseido Press, No. 12, 3-\nchome, Nishikicho, Kanda, Chiyodaku, Tokyo, for quotations from\nVolumes 2 and 3. The author was informed by The Hokuseido Press that Dr.\nFrederick Franck had made selections from Blyth's five volumes and these\nselections are published as a Vintage Book.\n    The author wishes to thank the Random House for permission to use\nexcerpts from the Selections edited by Frederick Franck, and also to thank\nthe Perennial Library for permission to quote from The Practice of Zen , by\nGarma C. C. Chang.\n    The author must also acknowledge his indebtedness to:\n    Outlines of Mahayana Buddhism , by D. T. Suzuki, Schocken Books\nInc., 1963\n    The Practice of Zen , by Garma C. C. Chang, Perennial Library, 1970\n    The World of Zen , by Nancy Wilson Ross, Vintage Book, 1960"}]}
{"conversation": [{"input": "", "output": "The Platform Scripture , translated by Wing-tsit Chan, St. John's\nUniversity Press, Jamaica, N.Y., 1963\n    The Golden Age of Zen , by John C. H. Wu, Hwa Kang Bookstore,\nTaipei, 1975\n    Lao Tzu: Tao Teh Ching , translated by John C. H. Wu, St. John's\nUniversity Press, Jamaica, N.Y., 1961\n    The Three Pillars of Zen , by Philip Kapleau, Beacon Press, 1967\n    Zen Is Eternal Life , by Jiyu Kennett, Dharma Publishing, Emeryville,\nCalifornia, 1976\n\f     Zen-shū Shi , by Reverend Keidō Chisan, Tokyo, 2nd edition, 1974\n     Sōtō-shū Zensho , published by Sōtō-shū Office, Tokyo, 1976\n     Shen-hui Ho-shan I-chi , compiled and edited by Hu Shih, \"Academia\nSinica\", Taipei, 1970\n     Chung-kuo Ch'an-tsung Shih , by Reverend Yin Shun, Taipei, 1975\n     Meibatsu Chū koku Bukkyō Kenkyū , by Reverend Sheng-yen, Tokyo,\n1975\n     Daishō Shinshū Daizōkyō , published 1924-1934\n     Kinse Zenrin Sōhō Den , Vol. I, by Reverend Doku'en Jōju, 1890,\n1973; Vols. II and III, by Shōhata Buntei, 1938, 1973."}]}
{"conversation": [{"input": "", "output": "The author is most grateful to Sötō-shū Daihonzan Sōji-ji for\nsupplying the color photo of Musai Sekitō Zenji, and to Gold Mountain\nTemple, San Francisco, for supplying the photo of Abbot Hsu Yun.\n     The author is glad to add the following acknowledgments:\n     (1) In a letter dated September 18, 1978, Harper & Row Publishers,\nInc., 10 East 53rd St., New York, gave permission to quote from pages 75-\n76 in The Practice of Zen by Garma C. C. Chang (Perennial Library\nEdition).\n     (2) In a letter dated December 19, 1978, Random House, Inc.\nPermissions Editor Nina Garfinkel gave the author the following answer:\n\"Since you have let us know that you have already obtained permission\nfrom the Hokuseido Press in Tokyo for use of selections from R. H. Blyth's\nworks, and since they actually control publication rights in his texts, we can\nassure that we have no objection to your including excerpts from our book,\nin your forthcoming volume.\" (Random House, Inc. is the Publisher of"}]}
{"conversation": [{"input": "", "output": "Selections from R. H. Blyth , edited by Frederick Franck.)\n\f               致谢\n  作者在此谨向下列各有关文献作者和机构深表谢意：\n  感谢潘塞恩图书出版公司慷慨允许摘录它所出版的《佛教禅宗\n史》，杜慕林著，保罗·披切译（由德文译成英文）；以及《佛教禅宗\n之源》，选自《传灯录》，张钟元译；还有《禅道》，艾伦·瓦茨著。\n  美国 第一 禅 堂 慷 慨允 许摘录引用它所出版的《中国禅宗的 发\n展》，杜慕林著，由罗丝·富勒·佐佐木自德文译成英文，并加附注和\n附录。又普林斯顿大学出版社慷慨允许重印钤木大拙著《禅宗与日本\n文化》中的某些段落。作者在此深表感谢。\n  承蒙哈考特·布雷斯·乔瓦诺维奇出版公司来信对作者的请求表示\n同意：自其出版的《禅尘》一书（三浦一舟和罗丝·富勒·佐佐木著）\n中摘录引用某些内容。作者对此表示感谢。\n  作者还要感谢丛树出版社允许摘录引用铃木大拙著《佛教禅宗论\n文集》。感谢北正堂出版社允许摘录引用由托马斯和J. C.克利里所译\n的《碧岩集》。感谢萨姆尔·威塞出版公司同意引用铃木大拙所著《依\n禅生活》中由克里斯马斯·汉弗莱先生所作的前言。\n  除了杜慕林、铃木大拙和罗丝·富勒·佐佐木等译述著作之外，由\n布莱思所著《禅与禅宗经典》对作者帮助最大，作者要求从该书第2和\n第3卷中摘录某些段落，已获北星堂的同意；该出版社并告诉作者已有\n弗雷德里克·弗兰克博士对布莱思的五卷本作了精选，精选本由古典书\n局出版。\n  本书作者感谢兰登书屋允许引用弗雷德里克·弗兰克所编选集中的\n一些选段，并感谢佩里尼尔图书馆允许引用张澄基的《禅宗的修\n行》。\n\f    作者还应该向下列众多文献作者和出版单位表示深切感谢：\n    《大乘佛教概论》，铃木大拙著，邵肯出版社，1963\n    《禅宗的修行》，张澄基著，佩里尼尔图书馆，1970\n    《禅的世界》，南希·威尔逊·罗斯著，古典书局，1960\n    《六祖坛经》，陈荣捷译，圣约翰大学出版社，纽约州牙买加，\n1963\n    《禅学的黄金时代》，吴经熊著，华冈书店，台北，1975\n    《老子：道德经》，吴经熊译，圣约翰大学出版社，纽约州牙买\n加，1961\n    《禅门三柱》，菲利普·卡普乐著，灯塔出版社，1967\n    《禅是永恒的生命》，法云慈友著，正法出版社，加利福尼亚埃"}]}
{"conversation": [{"input": "", "output": "《禅是永恒的生命》，法云慈友著，正法出版社，加利福尼亚埃\n默里维尔，1976\n    《禅宗史》，莹堂智璨著，东京，第二版，1974\n    《曹洞宗全书》，曹洞宗办事处，东京，1976\n    《沈慧和尚志》，胡适汇编，“中央研究院”，台北，1970\n    《中国禅宗史》，印顺法师著，台北，1975\n    《明末中国佛教研究》，圣严法师著，东京，1975\n    《大正新修大藏经》，1924—1934\n    《近世禅林僧宝传》，卷一，独园承珠法师著，1890，1973；卷\n二、卷三，小畠文鼎著，1938，1973\n    作者非常感谢曹洞宗大本山总持寺提供的无际石头希迁的彩照，\n并感谢旧金山金山寺提供了虚云大师的照片。（因清晰度不足，原书\n所提及照片均未收录。）\n    作者还很乐意对下列作者和机构表示衷心感谢：\n    （1）哈柏和罗出版公司1978年9月18日来信同意作者引用张澄基\n所著《禅宗的修行》（佩里尼尔图书馆出版）的第75—76页。\n\f  （2）兰登书屋的版权编辑尼娜·加芬克尔在1978年12月19日给作\n者的回信中说：“因为你已告诉我们你已经获东京北星堂的同意以引用\n布莱思著作中的片段，而因为实际上是他们控制该著作的版权，所以\n我们向你保证，对于你在你要出版的书中引用我们书中的片段，我们\n没有反对意见。”（兰登书屋是弗兰克所编《布莱思选集》［即前述\n《禅与禅宗经典》］一书的出版商。）\n\f                  INTRODUCTION\n     In 1976, the author published (in Chinese) History of Chinese Zen\nMasters with eight charts on the dharma lineages. In 1977, the author\npublished (in Chinese) History of Japanese Zen Masters with twenty-eight\nlineage charts. In the present volume, most of the basic materials are taken\nfrom the two previous volumes. However, in rendering certain passages"}]}
{"conversation": [{"input": "", "output": "from Chinese into English, it is deemed desirable to utilize many excellent\ntranslations that are already available to the English-reading public.\nAlthough it is possible to give all personal names in English either\naccording to the Chinese pronunciation or to the Japanese pronunciation, in\nthe main text the Japanese pronunciation is preferred for the reason that\nmany English-reading readers are already familiar with the Japanese\npronunciation from recent books on Zen.\n     This volume is divided into two parts: each part has eight chapters.\nPart I is concerned with \"History of Zen in China.\" Chapter 1 tells the brief\nstory from Daruma the First Patriarch to Gunin the Fifth Patriarch. Chapter\n2 is concerned with Enō the Sixth Patriarch and his disciples. From the First\nPatriarch to the Sixth Patriarch, Zen School had a single line of\ntransmission. After Enō, it must be pointed out that Zen lineage did not\nlimit itself to a single line of transmission. As was well known, Enō had at"}]}
{"conversation": [{"input": "", "output": "least five prominent dharma-heirs, which included Shen-hui(Jinne), with an\nImperial-designated title of the Seventh Patriarch.\n     The two famous branches—Nangaku branch and Seigen branch—are\nthe headings of Chapters 3 and 6, respectively. Both branches flourished\n\ffrom their second-generation masters to the present day. Nangaku's dharma-\nheir was Baso (Matsu), and Seigen's dharma-heir was Sekitō(Shih-tou),\nwhose body was recently enshrined at Sōji-ji, Tsurumi, near Yokohama,\nJapan.\n     In Chapter 3, the Igyō School, founded by Isan and Kyōzan, was\nincluded. Chapter 4 is concerned with the Rinzai School (in China). Both\nthe Igyō School and the Rinzai School belonged to the \"Five Houses,\" but\nonly the Rinzai School and the Sōtō School have flourished both in China\nand in Japan until the present day. As the Rinzai School was divided into\nthe ōryū and Yōgi Sects, Chapter 5 is concerned with both Sects. It can be\npointed out that although the ōryū Sect Masters succeeded in the"}]}
{"conversation": [{"input": "", "output": "transmission of the lamp to Eisai, founder of the Rinzai School in Japan, the\ndharma descendants of the Yōgi Sect were responsible for carrying the\ntorches further on. Note that Master Kidō, the teacher of Nampo Jōmyō,\nbelonged to the Yōgi Sect. Ingen Ryūki, who went to Japan in 1654 and\nbecame the founder of the ōbaku School, also belonged to the Yōgi lineage.\nThere were four famous Chinese painters who were monks by the end of\nthe Ming Dynasty. Pa-Ta and Shih-tao (1641-1708) were Zen monks, and\nShih-tao's dharma-teacher was Lü-an Pen-yueh (Ryo'an Hongetsu, d. 1676).\nRyo'an Hongetsu was a contemporary of Ingen; both Ryo'an and Ingen were\nsecond-generation dharma-heirs of Mitsu'un Engo(1566-1642).\n     As mentioned before, Chapter 6 is concerned with the Seigen branch,\nand Seigen's dharma-heir was Sekitō (700-790). Just as Baso's line led to\nRinzai, Sekitō's line led to Tōzan and Sōzan, founders of the Sōtō School.\nChapter 7 is concerned with the Sōtō School (in China). Master Nyojō of"}]}
{"conversation": [{"input": "", "output": "Tendō became the dharma teacher of Dōgen, who was the founder of the\n\fSōtō School in Japan. Since Dōgen studied under Eisai's disciple, Myōzen,\nDōgen could also be considered as belonging to the Rinzai School in Japan.\n     The Ummon School and the Hōgen School were included in Chapter\n8, the last chapter in Part I.\n     Part II is concerned with \"History of Zen in Japan.\" Chapter 9 starts\nwith Eisai, the founder of the Rinzai School in Japan, after his return from\nhis second trip to China. Chapter 10 is concerned with the Era of the Five\nMountains. As the Kenchō-ji was founded by the Chinese monk Rankei\nDōryū and the Engaku-ji was founded by the Chinese monk Mugaku\nSogen, the close relationship between the Chinese Zen School and the\nJapanese temples was evident. Enji Ben'en, Shōichi Kokushi, founder of the\nTōfuku-ji, and Mukan Fumon, founder of the Nanzen-ji, were \"return\nmonks\" from China. There were so many Japanese monks who went to seek"}]}
{"conversation": [{"input": "", "output": "and learn Zen in China, that the Chinese influence kept on from Sung to\nYuan times. Of the founders of the forty-six sects in Japanese Zen, sixteen\nwere Chinese Masters; fifteen were Japanese Masters who visited Sung-\nChina; and fifteen were Japanese Masters who visited Yuan-China.\n     Chapter 11 is concerned with the Era of Daiō, Daitō, and Kanzan.\nNampo Jōmyō (1235-1308), Daiō Kokushi, went to China in 1259, and\nbecame the most important disciple of Kidō Chigu (1185-1269). His\ndisciple, Shūhō Myōchō (1282-1336), Daitō Kokushi, was the founder of\nDaitoku-ji. Shūhō's disciple, Kanzan Egen (1277-1360), was the founder of\nMyōshin-ji. Both the Daitoku-ji and the Myōshin-ji have flourished until\nthe present day. The author accompanied by his wife, Wei Zing, made a\nspecial trip to Kyoto in July 1978, to visit the Myōshin-ji.\n     Chapter 12 starts with Hakuin (1685-1768) and traces the Inzan(1751-\n1814) and Takujū (1760-1833) lines to the present day. The Institute for Zen"}]}
{"conversation": [{"input": "", "output": "Studies at Hanazone University, Kyoto, has kindly supplied the author with\na big chart tracing the lineages from Shōgen Sūgaku (1132-1202), Kidō's\ndharma grandfather, to the present. So it is gratifying for the author to report\nthe lineages of Reverend Kajiura Itsugai(1896- ), the recently retired Chief\nAbbot, and Reverend Yamada Mumon(1900- ), the present Chief Abbot of\nMyōshin-ji. (In Chart 14, History of Japanese Zen Masters by the author\nthese two lineages can be easily completed.)\n     Chapter 13 is concerned with the ōbaku School in Japan founded by\nIngen Ryūki.\n     Chapter 14 is concerned with the Sōtō School in Japan. Dōgen\nKigen(1200-1253), founder of the Sōtō School, may well be \"the strongest\nand most original thinker that Japan has so far produced,\" according to\nFather Dumoulin, author of A History of Zen Buddhism (English translation\nby Paul Peachey, Pantheon Books, 1963).\n     Chapter 15 starts with Keizan Shōkin (1268-1325), the Fourth"}]}
{"conversation": [{"input": "", "output": "Patriarch of the Japanese Sōtō School, and traces the Gasan Shōseki(1274-\n1365) and the Myōhō Sotetsu (1277-1350) lines to the present day. The\nauthor and his wife made a special trip in July 1978 to the SōtōSchool's\nDaihonzan Sōji-ji at Tsurumi to pay homage at the shrine of Musai Sekito\nZenji (700-790). The author was fortunate to receive the help of Sōtō-shū\nMain Office in Tokyo, to obtain important lineages from the newly\npublished Sōtō-shū Zenshō . The author was further gratified to receive\nofficial documents from Sōji-ji concerning the lineages of Reverend\nIwamoto Shōshun, the recently retired Chief Abbot, and Reverend Ichikawa\nKin'ei, the present Chief Abbot of Sōji-ji. Mention must be made of the\nmonumental work of Reverend Keidō Chisan (1879-1967) entitled History\nof Zen School in Japanese, first published in 1919, and its second edition\n\frecently published in 1974. This History includes both the History of Zen in\nChina and the History of Zen in Japan."}]}
{"conversation": [{"input": "", "output": "China and the History of Zen in Japan.\n     As a child, the author visited the Tien-nin Temple (Tennei-ji) at\nChangchow (near Wusih) in the company of his grandmother. During the\nAnti-Japanese War (1937-1945), the author had the opportunity of meeting\nwith Abbot Tai Hsu (Taiki) at Tsin-yun Shan (Shin'un Zan). Then in June\n1941, the author visited the Nan-hua Temple (Nanka-ji) at Shao-kuan, paid\nhomage at the shrine of the Sixth Patriarch, and met with Abbot Hsu Yun\n(Kiun, 1840-1959), the foremost Zen Master in China. On January 7, 1943,\nthe author had the good fortune of meeting with Abbot Hsu Yun again at\nTzu-yun Temple (Jiun-ji) near Chungking. In the autumn of 1975, the\nauthor wrote a long poem commemorating Musai Sekitō Zenji, as his body\nwas enshrined at Sōji-ji at Tsurumi, near Yokohama, Japan. In July 1978,\nthe author, accompanied by his wife, visited the shrine of Master Shih-tou\nHsi-chien (Sekitō) in Japan. So this humble volume is respectfully"}]}
{"conversation": [{"input": "", "output": "dedicated to Master Shih-tou (700-790) and Abbot Hsu Yun (1840-1959),\non the fifteenth day of the seventh month in the year of the horse (1978),\nthe ninety-fifth birthday of the author's beloved mother. (A sad note must be\nadded to record the passing of the author's older brother, Dr. Yo-chi Ku,\nM.D., on August 5, 1978, corresponding to the second day of the seventh\nmonth, at the age of seventy-eight.)\n\f             序言\n  本书作者前著中文版《禅宗师承记》出版于1976年，附有八张禅\n宗世系图。后又于1977年出版了作者所著中文版《日本禅僧师承\n记》，附有二十八张世系图。本书大部分内容译自以上两书（汉译\n英），不过在将两书中某些段落转译成英语时，作者认为最好还是充\n分引用一些已有文献中（对于英语读者来说是很易找得的）许多现成\n的优秀译文。对于所有人名的英译，虽可根据汉语发音，也可根据日\n语发音，但考虑到许多英语读者已很熟悉最近出版的众多禅宗书籍中\n的日语发音，所以本书主要也采用了按照日语发音的英语译名。\n  本书可分为两部分，各八章。第一部分为“中国禅宗史”，其中第\n一章叙述从始祖达摩到五祖弘忍的简史，第二章是关于六祖慧能和他\n的众多弟子。禅宗自始祖到六祖是单系传承。在慧能以后禅宗就不再\n是单系传承了。我们知道，慧能至少有五位卓越的法嗣，其中包括神\n会，获有朝廷钦赐尊号，为七祖。\n  禅宗的两大著名支系——南岳系和青原系——分别是第三和第六\n章的章名。此两系自其第二代大师开始一直兴盛繁衍，直至今天。南\n岳怀让的法嗣是马祖道一，青原行思的法嗣是石头希迁，石头希迁的\n真身近被祀奉于日本横滨附近鹤见的总持寺中。\n  第三章中包括沩仰宗，是由沩山灵祐和仰山慧寂所创建；第四章\n则是关于中国的临济宗。沩仰宗和临济宗都属于原先“五宗”，但在五\n宗中只有临济和曹洞两宗既在中国也在日本兴旺繁衍直至今天。临济"}]}
{"conversation": [{"input": "", "output": "宗中只有临济和曹洞两宗既在中国也在日本兴旺繁衍直至今天。临济\n宗后又分为黄龙和杨岐两派，第五章就叙述这两个宗派。可以指出，\n虽然首先是由历代黄龙宗禅师成功地将禅宗之灯传给了日本临济宗的\n创建人荣西，但将禅宗火炬继续传承发扬的则是众多杨岐宗的后代法\n\f嗣。例如南浦绍明的师父虚堂禅师就属于杨岐宗；而在1654年去日本\n的隐元隆琦，后成为黄檗宗的创建人，也属于杨岐宗。明末清初有四\n位很有名的国画大师都是僧人，其中八大山人朱耷（1626—1705）和\n石涛（1641—1708）就是禅僧。石涛师从旅庵本月（？—1676），旅\n庵则与隐元隆琦（1592—1673）是同时代人，旅庵和隐元都是密云圆\n悟（1566—1642）的第二代法嗣。\n  如 上 所 述 ， 第 六 章 是 关 于 青 原 系 及 其 法 嗣 石 头 希 迁 （ 700—\n790）。就像南岳系由马祖道一传向临济义玄那样，青原系则由石头希\n迁传向洞山良价和曹山本寂，两人就是曹洞宗的创建人。第七章是关\n于在中国的曹洞宗。天童寺如净大师的法嗣是道元希玄，而道元则是\n日本曹洞宗的创建人。又因道元也曾师从明全学禅，而明全又是日本\n临济宗荣西的弟子，所以也可以认为道元属于日本临济宗。\n  云门宗和法眼宗都包括在第八章内，即本书上篇的最后一章。\n  本书第二部分为“日本禅宗史”。第九章从荣西开始，在他第二次\n从中国返回日本后，成为日本临济宗的创始人。第十章是有关于五山\n派时代。建长寺是由中国僧人兰溪道隆所创建，而圆觉寺是由中国僧\n人无学祖元所创建，可见中国的禅宗与日本寺庙之间的密切关系是明\n显的。东福寺的创建人圣一国师圆尔和南禅寺的创建人无关普门都是\n从中国归来的僧人。有众多的日本僧人曾到中国寻求并学习禅法，所\n以从宋朝乃至元朝期间，日本禅宗一直保持有中国的影响。在日本禅\n宗四十六宗派的创建人中，有十六位是中国的大师，有十五位日本大\n师曾经访问过宋朝时的中国，还有十五位日本大师曾经访问过元朝时\n的中国。\n  第十一章是有关大应、大灯与关山的时代。南浦绍明（1235—\n1308），即大应国师，于1259年去过中国，成为虚堂智愚（1185—\n1269）最重要的弟子。他的弟子宗峰妙超（1282—1336），即大灯国\n师，是大德寺的创建人。宗峰的弟子关山慧玄（1277—1360）是妙心\n\f寺的创建人。大德寺与妙心寺迄今香火犹盛。本书作者由其妻婉靖伴"}]}
{"conversation": [{"input": "", "output": "寺的创建人。大德寺与妙心寺迄今香火犹盛。本书作者由其妻婉靖伴\n同，于1978年7月，专程到京都访问过妙心寺。\n  第十二章是从白隐慧鹤（1685—1768）开始，沿隐山惟琰（1751\n—1814）与卓洲胡仙（1760—1833）的世系直到现今。京都花园大学\n禅宗研究院慷慨地向作者赠送了一份从松源崇岳（1132—1202）即虚\n堂的法祖直到现今的大幅世系表。这样就使得作者可以记述妙心寺最\n近退休的住持梶浦逸外（1896—）法师与现今的住持山田无文（1900\n—）的世系，令人欣慰。（在作者所著的《日本禅僧师承记》第十四\n图中即可很容易地完善这两个世系。）\n  第十三章是有关由隐元隆琦所创建的日本黄檗宗。\n  第十四章是有关在日本的曹洞宗。按照《佛教禅宗史》（该书由\n保罗·披切译为英文，潘塞恩图书出版公司，1963）的作者杜慕林的说\n法，日本曹洞宗创建人道元希玄（1200—1253）可能是“迄今日本所造\n就的最强、最有创见的思想家”。\n  第十五章是从日本曹洞宗的四世祖莹山绍瑾（1268—1325）开\n始，追寻峨山绍硕（1274—1365）与明峰素哲（1277—1350）的世系\n直到现在。本书作者偕妻于1978年7月专程赴曹洞宗的鹤见大本山总持\n寺向无际大师石头希迁（700—790）真身致敬。作者有幸得到了东京\n曹洞宗总部的帮助，从最新版《曹洞宗全书》中获得了重要的曹洞宗\n世系图。作者更高兴的是从总持寺收到了有关最近退休的住持岩本胜\n俊法师与现任住持乙川瑾映法师世系的正式文本。还要提到的是莹堂\n智璨（1879—1967）所著的《禅宗史》日文本是一部不朽著作，该书\n初版于1919年，最近于1974年再版发行。这部《禅宗史》兼收并蓄了\n禅宗在中国与在日本的历史。\n  作者在孩提时，曾随祖母参拜过常州（临无锡）的天宁寺。在中\n国抗战期间，作者有机会在缙云山会晤太虚大师。随后于1941年6月，\n作者赴韶关南华寺参拜六祖慧能大师的真身，并会晤了中国当代最杰\n\f出的禅宗大师虚云老和尚（1840—1959）。1943年1月7日，作者有幸\n在重庆附近的慈云寺再次会晤虚老。1975年秋季，作者写了一首长诗\n以纪念无际石头希迁大师真身奉安于日本横滨附近鹤见的总持寺。\n1978年7月，作者由妻子伴同参拜了在日本的石头希迁大师真身。因此\n将本书在1978年（即马年）农历七月十五日作者慈母95岁生辰之际，\n敬献给石头大师与虚云大师。"}]}
{"conversation": [{"input": "", "output": "将本书在1978年（即马年）农历七月十五日作者慈母95岁生辰之际，\n敬献给石头大师与虚云大师。\n  还须添附一项悲痛悼念：作者长兄顾毓琦医学博士于1978年8月5\n日（农历七月二日）逝世，享年78岁。\n\f CHAPTER 1 FROM DARUMA\n        TO GUNIN\n    Bodhidharma or Daruma was the First Patriarch of Ch'an (Zen)\nBuddhism, developed in China some fifteen hundred years ago. According\nto historian Tao-hsuan (Dōsen, 596-667) in his Further Biographies of\nEminent Monks (645 A.D.), Daruma reached the southern coast of China\nfrom India in 470 A.D., that was, near the end of the Sung(Sō) Dynasty\n(420-479). This Sung Dynasty succeeded the Eastern Tsin(Tō Shin)\nDynasty, which ended in 420, the sixteenth year of the Yi-Hsi(Giki) era. A\nhistorical account can also be found in Tao-yuan's (Dōgen's) Ching-te\nChuan-teng Lu ( Keitoku Dentō Roku ), compiled in 1004 A.D. We shall\nrefer to this reference as simply the Lamp Records from now on. Another\nreference is Lieh-dai Fa-pao Chi ( Rekidai Hōbō Ki ), which will be\nreferred to as simply the Dharma Records . Both the Lamp Records and the"}]}
{"conversation": [{"input": "", "output": "Dharma Records were reproduced in Volume 51 of the Buddhist\nEncyclopedia ( Daishō Daizōkyō ). For example, Daruma's record as given\nin the Dharma Records appears on pages 180-181 in Vol. 51, while\nDaruma's record as given in the Lamp Records appears on pages 217-220 in\nVol. 51 of Daishō Daizōkyō .\n    In 520 A.D., the first year of the Pu-Tung (Futsu) era, Daruma arrived\nat Chingling (present Nanking). The ruling King, Wu-ti (r. 502-550), of the\nKingdom of Liang (or Liang Dynasty), asked Daruma what he had brought\nfrom India. Daruma answered: \"Not a word.\" Liang Wu-ti asked: \"I have\n\fbuilt many temples, copied numerous Buddhist sutras, and put up many\nBuddhist images, for the salvation of my people, do I have achieved any\nmerit or virtue?\" Daruma answered straightforwardly: \"No merit or virtue at\nall!\" The King could not understand and was apparently offended. So\nDaruma left the Kingdom of Liang and traveled north to enter the Kingdom\nof Wei."}]}
{"conversation": [{"input": "", "output": "of Wei.\n     Wei Wen-ti, the King of later Wei, ascended the throne in 471 A.D.,\nand moved his Capital to Lo-yang (Honan Province) in 494 A. D. He built\nthe Shao-lin Temple (Shōrin-ji) at Sung Shan (Mount Sū) in 496 A.D., and\ndied three years after. Wei Wu-ti succeeded to the throne, and died in 515\nA.D. Wei Ming-ti succeeded to the throne in 517 A.D. and built the Yung-\nning Temple (Einei-ji), which was destroyed by fire in 534 A.D. Daruma\ndid visit the Yung-ning Temple before its destruction. In the Loyang Chieh-\nlan Chi ( Rakuyō Garan Ki ), authored by Yang Hsuan-chih (YōGenshi) in\n547, it was mentioned that when Yang was visiting the Yung-ning Temple,\nhe came upon Bodhidharma (Daruma), the monk from the western land\n(India), sitting in quiet admiration before the beauty of the shrines and the\npagodas. The old monk (Daruma) said that he was one hundred and fifty\nyears old, and had come from far away, traveling over many lands. This\naccount authenticated the appearance of Daruma at the temple between 517"}]}
{"conversation": [{"input": "", "output": "and 534.\n     There were three possible dates concerning Daruma's passing: (1) 528\nA.D., (2) 532 A.D., and (3) 536 A.D. It is more probable that Daruma\npassed away in 532, as his disciple and dharma-heir Hui-ke (Eka, 487-593)\nmoved around for some years after the Master's passing by the Yellow\nRiver, before he went to Nieh-tu, the Capital of the eastern half of the Wei\nKingdom (534-537). Dumoulin in his A History of Zen Buddhism\n\fmentioned that Daruma \"died (before 534) at a ripe age.\" (See English\ntranslation by Paul Peachey, Pantheon Books, 1963.)\n    In Tao-hsuan's biography of Daruma, and also in the text of Two\nEntrances and Four Acts with a Preface by Tan-lin (Donrin), Daruma\nmentioned the Two Entrances as: (1) the Entrance by Reason (li ), and (2)\nthe Entrance by Conduct ( hsing ). According to Tan-lin's Preface:"}]}
{"conversation": [{"input": "", "output": "In the Entrance by Reason, the unity of all living beings in the one true nature is grasped, a\n   nature which cannot fully disclose itself because it is hidden by the dust of external things and\n   by confusing ideas. When one, abandoning the false and embracing the true, in simplicity of\n   thought abides in pi-kuan , one finds that there is neither selfhood nor otherness, that the masses\n   and the worthies are of one essence.\n\n\n\nTan-lin was one of Daruma's students, although he was not considered as a\nZen Master. The term, pi-kuan , literally \"wall-gazing,\" was praised by Tao-\nhsuan as Daruma's greatest achievement in his teaching of Mahayana\nBuddhism. A companion term, chueh-kuan (Kakukan), meaning \"vision of\nenlightenment,\" is also to be found in Zen literature. To quote Dumoulin-\nPeachey in A History of Zen Buddhism , page 71:"}]}
{"conversation": [{"input": "", "output": "The calming of the spirit through sudden enlightenment and the understanding of the true\n   Buddha nature is designated in the text (of Two Entrances and Four Acts ) as the \"Entrance by\n   Reason,\" while the goal which is attained is called tao.\n\n\n\nNote that the Entrance by Conduct consists of the Four Acts. To quote\nagain:"}]}
{"conversation": [{"input": "", "output": "In the Entrance by the Four Acts, the general Mahayanist attitudes, based on various\n   passages in the Vimalakirti and the Nirvana Sutras and issuing from the doctrines of the Perfect\n   Virtues (paramita ), karma, and the emptiness of all things, are set forth.\n\fThe Chinese text can be found in Abbot Yin-shun's History of Zen School in\nChina (in Chinese), 1971, 1975, pages 8-13.\n     Hui-ke (Eka) was born in 487 A.D., the eleventh year of the Tai-Ho era\nunder the reign of Wei Wen-ti, and passed away in 593 A.D., the thirteenth\nyear of the Kai-Huang era under the reign of Sui Wen-ti (first Emperor of\nSui Dynasty). Eka was a native of Wu-lao (Burō) in present Honan\nProvince. His father was waiting anxiously for a child. One night he\nbecame aware that the bedroom was filled with a strange light, and his wife\nconceived a child. So the new born child was named Kuang(Kō), meaning\n\"light.\" Later when he was forty years old, Eka dreamed of a divine giant"}]}
{"conversation": [{"input": "", "output": "advising him to go south and then changed his name to Shen-Kuang\n(Jinkō), meaning \"divine light.\"\n     According to the Dharma Records , Hui-ke visited Daruma at the age\nof forty. He stood before the Master while the heavy snow reached his\nwaist. He cut off one arm in order to show his devotion to seek the Dharma.\nThe Master was impressed and accepted him as one of his disciples. After\nsix years, he received the sacred transmission as Daruma's dharma-heir. As\nthe story was told, Hui-ke received his Master's marrow: Tao-fu (Dōfuku)\nreceived his skin, Taoyu (Dōikū) received his bones, and Nun Tsung-chih\n(Ni Sōji) received his flesh. So Hui-ke became the Second Patriarch in the\nZen School. Daruma gave Eka the Lankavatara Sutra in 4 chuan ,\naccording to Dōsen's Further Biographies of Eminent Monks , with the\nwords: \"I have observed that in this land of China there is only this sutra . If\nyou depend upon this sutra , you will be able to save the world.\" Eka was"}]}
{"conversation": [{"input": "", "output": "advised by Daruma to be a hermit; accordingly he spent about forty years in\nNee-Shan (Gei-san). After he found his dharma-heir Seng-tsan (Sōsan), he\n\fentered Shi-kung Shan (Shikū-san) and pretended to be a lunatic. It was a\ndangerous undertaking to spread the Dharma of Ch'an (Zen), and Eka was\nexecuted. However, Emperor Wen-ti of Sui (Zui) Dynasty regretted that an\nold monk of one hundred and seven years of age was thus brutally treated.\nSo Eka was revered as a Bodhisattva, and Buddhism was revived.\n    Eka's doctrine can be given as follows. (See D. T. Suzuki: Essays in\nZen Buddhism , First Series, pages 194-195)."}]}
{"conversation": [{"input": "", "output": "The deepest truth lies in the principle of identity. It is due to one's ignorance that the mani-\n   jewel is taken for a piece of brick, but lo! when one is suddenly awakened to self-enlightenment\n   it is realized that one is in possession of the real jewel. The ignorant and the enlightened are of\n   one essence, they are not really to be separated. We should know that all things are such as they\n   are. … When we know that between this body and the Buddha there is nothing to separate one\n   from the other, what is the use of seeking after Nirvana (as something external to ourselves)?"}]}
{"conversation": [{"input": "", "output": "In 535 A.D., when Seng-tsan (Sōsan) was over forty years old, he paid\nhis respects to Hui-ke and said: \"I am diseased; I beg you to cleanse me of\nmy sin.\" Hui-ke said: \"Bring me your sin and I will cleanse you of it.\"\nSeng-tsan thought for a long while, but could not find the sin. Hui-ke then\nsaid: \"I have cleansed you of your sin. From now on, obey Buddha,\nDharma, and Sengha.\" Seng-tsan said: \"Since I met you, I know Sengha,\nbut what are Buddha and Dharma?\" Hui-ke said: \"Mind is the Buddha;\nMind is the Dharma; Dharma and Buddha are one, and so is Sengha.\" Seng-\ntsan said: \"Now I realize that the nature of SIN is neither inside, nor\noutside, nor in between. Just as the Mind, Buddha and Dharma are one.\"\nHui-ke then ordained him and gave him the name \"SENG-TSAN,\" meaning\nMonk the Brilliant. Hui-ke warned him that there would be great disaster\nlater. Seng-tsan became a hermit at Nee-Kung Shan (Geikū-san) for more\n\fthan ten years. He passed away in 606 A.D., while standing, holding a tree"}]}
{"conversation": [{"input": "", "output": "branch in his hand.\n    In 592 A.D., the twelfth year of the Kai-Huang era under the reign of\nSui Wen-ti, a young monk of fourteen years of age by the name Tao-\nhsin(Dōshin, 580-651) came to salute Seng-tsan, the Third Patriarch, and\nserved under him for nine years before he received the ordainment and the\ntransmission.\n    Seng-tsan left an important document to posterity, known as Hsin-\nhsin-ming ( Inscribed on the Believing Mind ). Dr. D. T. Suzuki made an\nEnglish translation, which appeared in his Essays in Zen Buddhism , Series\nI, pages 196-201. R. H. Blyth in his Zen and Zen Classics , Volume 1 (The\nHokuseido Press, 1960, 1974, Tokyo) also gave an English translation. We\nshall compare the two versions as follows:"}]}
{"conversation": [{"input": "", "output": "(Suzuki) The Perfect Way knows no difficulties\n       Except that it refuses to make preference:\n       Only when freed from hate and love,\n       It reveals itself fully and without disguise.\n\n\n       A tenth of an inch's difference,\n       And heaven and earth are set apart:\n       If you want to see it manifest,\n       Take no thought for or against it.\n\n\n       (Blyth) There is nothing difficult about the Great Way,\n       But, avoid choosing!\n       Only when you neither love nor hate,\n       Does it appear in all clarity.\n\n\n       A hair's breadth of deviation from it,\n       And a deep gulf is set between heaven and earth.\n\f       If you want to get hold of what it looks like,\n       Do not be anti- or pro- anything.\n\n\n\nThere are altogether 146 lines. Let us just compare the last twelve lines:\n\n       (Suzuki) What is is the same with what is not,\n       What is not is the same with what is:\n       Where this state of things fails to obtain,\n       Be sure not to tarry."}]}
{"conversation": [{"input": "", "output": "One in all,\n       All in one—\n       If only this is realized,\n       No more worry about your not being perfect!\n\n\n       The believing mind is not divided,\n       And undivided is the believing mind—\n       This is where words fail,\n       For it is not of the past, future, or present.\n\n\n       (Blyth) What is, is not;\n       What is not, is.\n       Until you have grasped this fact,\n       Your position is simply untenable.\n\n\n       One thing is all things;\n       All things are one thing.\n       If this is so for you,\n       There is no need to worry about perfect knowledge."}]}
{"conversation": [{"input": "", "output": "The believing mind is not dual;\n       What is dual is not the believing mind.\n       Beyond all language,\n       For it, there is no past, no present, no future.\n\fThese 146 lines were the sources of many dialogues in future generations.\n     Tao-hsin    (Dōshin,   580-651)     became     the   Fourth    Patriarch.\nContemporary with Dōshin was the Japanese monk Dōshō (Tao-chao), who\nwas a disciple of Hui-man (Eman), Seng-tsan's dharma brother. In 617\nA.D., Tao-hsin (Dōshin) arrived at Chi-chou (present Kiangsi Province)\nwith his disciples, while the city was under siege by the bandits. A miracle\nhappened such that the bandits retreated at the sight of Dōshin's group, and\nthe city was saved from destruction. In 624 A.D., Dōshin moved to Pu-tou\nShan (literally, \"Broken-Head Mountain\"). The mountain was later known\nas Shuang-feng Shan (\"Double-Peak Mountain\").\n     While visiting Huang-mei (ōbai) in present Hupeh Province, Dōshin"}]}
{"conversation": [{"input": "", "output": "met a child of extraordinary features. He asked the child's parents to let the\nchild be a monk under his care. This child was later known as Hung-jen\n(Gunin). In 643 A.D., Emperor Tai-tsung of the Tang Dynasty wished to\nsummon Master Dōshin to visit the Capital. For three times the Master\nrefused the invitation. In the fourth time, the Emperor sent word that if the\nMaster could not come, the emissary should bring his head instead. The\nMaster was extremely calm and ready to give up his head. The Emperor did\norder the emissary not to harm the Master, and revered him even more after\nthis incident. Dōshin lived to seventy-two years old. Besides Hung-jen\n(Gunin), the Fifth Patriarch, Dōshin had another disciple, Fa-yung (Hōyū,\n594-657), founder of the Niu-tou Shan (Gozu-san) School.\n     According to the Lamp Records (see Daishō Daizōkyō , Vol. 51, pages\n226-228; English translation in Professor Chang Chung-yuan's Original\nTeachings of Ch'an Buddhism , pages 17-26), Niu-tou Fa-yung was a native"}]}
{"conversation": [{"input": "", "output": "of Yenling in Jun-chou (now Chinkiang, Kiangsu Province). When he was\nnineteen years old, he was thoroughly acquainted with all the Chinese\n\fclassics. Subsequently he read the Mahaprajna-paramita Sutra , and gained\na deep understanding of the real void. One day, he realized that the prajna\ndoctrine of Buddhism was the ferryboat that takes one to the other shore.\nHe shaved his head and went into Mount Mao. Later he stayed in a rock\ncave in a cliff north of the Yu-hsi Monastery in the Niu-tou Mountain. As\nthe legends went, a hundred birds brought flower offerings to Fa-yung.\n     In the middle of the Chen-Kuan era (627-649) of the Tang Dynasty, the\nFourth Patriarch, Tao-hsin, observed the Niu-tou Mountain from a distance\nand conjectured that some outstanding Buddhist must be living there.\nTherefore Tao-hsin went to the mountain and searched for him. On his\narrival he saw Fa-yung sitting, quiet and self-possessed, paying no attention\nto his visitor."}]}
{"conversation": [{"input": "", "output": "The Patriarch asked him: \"What are you doing here?\"\n         \"I am contemplating Mind.\"\n         \"Who is he that contemplates and what is the Mind that is contemplated?\"\n         Fa-yung did not answer, but immediately stood up and made a deep bow. …\n         The Fourth Patriarch expounded thus:\n         \"All systems of Buddhist teaching center in Mind, where immeasurable treasures originate.\n    All its supernatural faculties and their transformations revealed in discipline, meditation, and\n    wisdom are sufficiently contained in one's mind and they never depart therefrom. All the\n    hindrances to the attainment of bodhi which arise from passions that generate karma are\n    originally non-existent. Every cause and effect is but a dream. There is no Triple World which\n    one leaves, and no bodhi to search for. The inner reality and outer appearance of man and a\n    thousand things are identical. The Great Tao is formless and boundless. It is free from thought"}]}
{"conversation": [{"input": "", "output": "and anxiety. You have now understood this Buddhist teaching. There is nothing lacking in you,\n    and you yourself are no different from Buddha. There is no way of achieving Buddhahood other\n    than letting your mind be free to be itself. You should not contemplate nor should you purify\n    your mind. Let there be no craving and hatred, and have no anxiety or fear. Be boundless and\n    absolutely free from all conditions. Be free to go in any direction you like. Do not act to do\n    good, nor to pursue evil. Whether you walk or stay, sit or lie down, and whatever you see\n    happen to you, all are the wonderful activity of the Great Enlightened One. It is all joy, free\n    from anxiety—it is called Buddha.\"\n\f     Hung-jen (Gunin, 602-675) was only seven years old, when Dōshin\nadopted him as his protege. For thirty years he never left the Fourth\nPatriarch. He was eight feet (Chinese measure) tall, and had extraordinary\nfeatures. He was the founder of Tung-Chan Temple (Tōzen-ji) at Huang-"}]}
{"conversation": [{"input": "", "output": "mei, Hupeh Province. The time had finally come for a full proclamation of\nCh'an (Zen). So the Fifth Patriarch was the first to preach openly and give\nlessons to his five hundred pupils.\n     Hung-jen (Gunin) had many promising disciples, among them were\nShen-hsiu (Jinshū, d. 706), Hui-neng (Enō, 638-713), and Chih-\nsien(Chisen, 609-702). Shen-hsiu (Jinshū) was very brilliant, and he was\nChief Priest at the Tung-Chan Temple. Later he became the founder of the\nNorthern School. Hui-neng (Enō) was a kitchen aide and came from the\nCanton region. A well-known anecdote told the unusual story that both\nShen-hsiu and Hui-neng submitted gāthās to the Fifth Patriarch, who would\ndecide the dharma-heir based upon the understanding of basic ideas\nrevealed in these gāthās. Shen-hsiu's gāthā was written on the wall of the\nMeditation Hall. The English translations are:"}]}
{"conversation": [{"input": "", "output": "(Suzuki) This body is the Bodhi-tree,\n       The soul is like a mirror bright;\n       Take heed to keep it always clean,\n       And let not dust collect on it.\n\n\n       (A. W. Watts) The body is the Bodhi Tree;\n       The mind like a bright mirror standing.\n       Take care to wipe it all the time,\n       And allow no dust to cling.\n\fHui-neng submitted his gāthā and asked somebody who could write to write\nit on the wall. The English translations follow:\n\n       (Suzuki) The Bodhi is not like the tree,\n       The mirror bright is nowhere shining;\n       As there is nothing from the first,\n       Where can the dust itself collect?\n\n\n       (A. W. Watts) There never was a Bodhi Tree,\n       Nor bright mirror standing.\n       Fundamentally, not one thing exits,\n       So where is the dust to cling?"}]}
{"conversation": [{"input": "", "output": "Thereby the Fifth Patriarch secretly chose Hui-neng (Enō) to be the Sixth\nPatriarch. Hui-neng was advised by Hung-jen to leave Huang-mei, and go\nsouth. The story will be told in Chapter 2. Hui-neng (Enō) was noted for his\nPlatform Scriptures —an English translation was recently made by\nProfessor Wing-tsit Chan and published by St. John's University, Jamaica,\nN.Y. Professor Chan's translations of the two gāthās will be given in\nChapter 2 .\n     Shen-hsiu (Jinshū) had two able disciples: Pu-chi (Fujaku, 651-739)\nand Yi-fu (Gifuku, 658-736). Pu-chi's disciple, Tao-hsuan (Dōsen, 702-\n760), went to Japan. Dōsen's disciple, Hsing-piao (Gyōhyō, 722-797), was\nthe teacher of Saichō (767-822), who visited China and went back to Japan\nto become the founder of the Tendai School in Japan. While in China,\nSaichō studied under Yu-lao Hsiao-jan (Gyokurō Kyūnen), who was Ma-tsu\nTao-i's (Baso Dōitsu's) disciple. While Tao-hsuan (Dōsen) brought to Japan"}]}
{"conversation": [{"input": "", "output": "the Zen teachings of the Northern School, Saichō was able to bring back the\nZen teachings of the Sixth Patriarch. Saichō also visited many masters of\n\fthe Tien-tai (Tendai) School in China. The Tien-tai School (in China)\nconsidered Nagarjuna as its First Patriarch. The Ninth Patriarch was Ching-\nchi Chan-jan (Keikei Tannen, 711-782). Keikei's disciple was Tao-sui\n(Dōsui), and Saichō became Dōsui's disciple. After Saichō went back to\nJapan, he became the founder of the Tendai School in Japan. However, out\nof respect for his Chinese teacher, the official honorary founder of the\nJapanese Tendai School was Dōsui.\n     Going back to the Niu-tou Shan School, the lineage was given below:\n     (1) Fa-yung (Hōyū, 594-657);\n     (2) Chih-yen (Chigen, 600-677);\n     (3) Hui-fang (E'hō, 629-695);\n     (4) Fa-chih (Hōji, 635-702);\n     (5) Chih-wei (Chi'i, 646-722);\n     (6) Hui-chung (Echū, 683-769).\n     Hui-chung's dharma brother was Hsuan-su (Genso), whose disciple\nwas Ching-shan Tao-chin (Keizan Dōkin, 714-792)."}]}
{"conversation": [{"input": "", "output": "was Ching-shan Tao-chin (Keizan Dōkin, 714-792).\n     Besides Shen-hsiu and Hui-neng, the Fifth Patriarch (Gunin) had\nanother disciple: Chih-sien (Chisen, 609-702), whose dharma-heirs were\nsuccessively:\n     (1) Chu-chi (Shojaku, 665-732)\n     (2) Wu-hsiang (Musō, 684-762)\n     (3) Wu-ji (Muju, 714-774)\nThe Sixth Patriarch and his disciples will be the subject of Chapter 2.\n     To conclude this Chapter, the posthumously bestowed honorary titles\nof the first Six Patriarchs in the Chinese Zen School will be given:\n     Bodhidharma (Daruma), Yuan-chueh Ta-shih (Engaku Daishi)\n       bestowed by Dai-tsung (r. 763-779) of Tang Dynasty\n\f     Hui-ke (Eka, 487-593), Ta-tsu Ta-shih (Daiso Daishi) bestowed by Te-\n       tsung (r. 780-804) of Tang Dynasty\n     Seng-tsan (Sōsan, d. 606), Chien-chih Ta-shih (Kanchi Daishi)\n       bestowed by Hsuan-tsung (r. 713-755) of Tang Dynasty\n     Tao-hsin (Dōshin, 580-651), Ta-i Chan-shih (Dai-i Zenshi) bestowed\n       by Dai-tsung (r. 763-779) of Tang Dynasty"}]}
{"conversation": [{"input": "", "output": "by Dai-tsung (r. 763-779) of Tang Dynasty\n     Hung-jen (Gunin, 602-675), Ta-man Chan-shih (Daiman Zenshi)\n       bestowed by Dai-tsung (r. 763-779) of Tang Dynasty\n     Hui-neng (Enō, 638-713), Ta-chien Chan-shih (Daikan Zenshi)\n       bestowed by Hsien-tsung (r. 806-820) of Tang Dynasty\n     Note that Emperor Hsuan-tsung (Gensō), who reigned 713-755, was\nthe first Tang Emperor who bestowed a posthumous honorary title to a Zen\nPatriarch, who was the Third Patriarch Seng-tsan. Emperor Dai-\ntsung(Daisō), who reigned 763-779, bestowed posthumous honorary titles\non Bodhidharma (Daruma), the First Patriarch, Tao-hsin (Dōshin), the\nFourth Patriarch, and Hung-jen (Gunin), the Fifth Patriarch. According to\nDr. Hu Shih, in his Biography of Shen-hui , page 72, it was in the first year\nof the Chien-yuan (Kengen) era, i.e., 758 A.D., under the reign of Shu-\ntsung (Shukusō, r. 756-762) that General Kuo Tzu-i recommended to the\nEmperor Shu-tsung to bestow an honorary title to the First Patriarch,"}]}
{"conversation": [{"input": "", "output": "probably at the request of Shen-hui, the able disciple of Enō, the Sixth\nPatriarch. However, it was not until the reign of Dai-tsung (Daisō, r. 763-\n779) that Bodhidharma received the title of Yuan-chueh (Engaku) Ta-shih,\nmeaning \"Perfect Enlightenment.\" The Second Patriarch, Hui-ke(Eka, 487-\n593), received the posthumous honorary title, Ta-tsu (Daiso) Ta-shih,\nmeaning \"Great Founder.\" The Third Patriarch's posthumous honorary title,\nChien-chih (Kanchi) Ta-shih, bestowed by Hsuan-tsung, meant \"Mirror\n\fWisdom.\" From Tao-hsin (Dōshin) to Hui-neng (Enō), the honorary titles\nwere designated Chan-shih (Zenshi) instead of Ta-shih (Daishi). The Fourth\nPatriarch's title Ta-i Chan-shih (Daii Zenshi) meant \"Great Healing,\" while\nthe Fifth Patriarch's title Ta-man Chan-shih (Daiman Zenshi) meant \"Great\nFulfillment.\" The Sixth Patriarch posthumous honorary title, bestowed by\nEmperor Hsien-tsung (Kensō, r. 806-820), Ta-chien (Daikan) Chan-shih,\nmeant \"Great Mirror.\""}]}
{"conversation": [{"input": "", "output": "meant \"Great Mirror.\"\n     According to the Biography of Shen-hui by Kuei-feng Tsung-mi\n(KeihōShūmitsu, 780-841), Shen-hui (Jinne, 670-762) received the\nposthumous honorary title of Cheng-tsung Ta-shih (Shinsō Daishi) in 770\nA.D., the fifth year of the Ta-lieh (Daireki) era under the reign of Dai-tsung\n(Daisō, r. 763-779). Then in 796 A.D., the twelfth year of the Chen-yuan\n(Teigen) era, under the reign of Te-tsung (Tokusō), Shen-hui was bestowed\nthe title of the Seventh Patriarch by the Emperor. Note that by declaring\nShen-hui (Jinne) as the Seventh Patriarch, the Sixth Patriarch in the Chinese\nZen School was definitely his dharma-teacher, Hui-neng (Enō). As it was\nmentioned before, Hui-neng (Enō) did not get his posthumous honorary title\nuntil Emperor Hsien-tsung (Kensō, r. 806-820) came to the throne.\n     The list of Buddhas and Patriarchs in India was taken from the Lamp\nRecords ( Daishō Daizōkyō , Vol. 51, pages 202-220. See Appendix to\nChapter 1). The Japanese pronunciations were based on Rōshi Jiyu"}]}
{"conversation": [{"input": "", "output": "Kennett's Zen Is Eternal Life , page 284, and also supplied by Reverend\nJohn Daishin Buksbazen, Vice President for Education, Zen Center of Los\nAngeles.\n\f       壹 从初祖达摩到弘忍\n  佛教禅宗大约于1500年前在中国创建并发展，菩提达摩（简称达摩）\n是中国禅宗的初祖。根据道宣（596—667）撰写的《续高僧传》（公元\n645年）记载，达摩于公元470年从印度来到中国南部海岸，当时已接近南\n朝宋代（420—479）末年。公元420年（晋恭帝元熙二年） * ，东晋灭亡，\n南朝宋政权建立。还有道原在公元1004年撰写的《景德传灯录》（简称\n《传灯录》）中对此事也有记载。另有一参考著作是《历代法宝记》。\n《传灯录》和《历代法宝记》两书都已收入《大正藏》第51卷中，例如\n《历代法宝记》中所载达摩生平可见该书第51卷第180—181页，而《传灯\n录》中所载达摩生平则可见该书第51卷第217—220页。\n  公元520年，即南朝梁普通元年，达摩来到建康（即今南京），当时\n统治南朝的国君梁武帝（在位502—550）问达摩从印度带来了什么。达摩\n回答：“没带一个字。”梁武帝问：“我建造了许多寺庙，抄写了许多佛\n经，立了许多佛像，以超度和拯救我的百姓，我有何功德？”达摩直接回\n答说：“根本没有什么功德。”武帝不能理解，明显觉得被冒犯了。于是达\n摩离开建康，再往北行，来到了北方的北魏。\n  北魏孝文帝即位于公元471年，494年把国都迁到河南洛阳，496年就\n在嵩山建造了少林寺，三年后逝世。魏宣武帝继位，于515年逝世。魏孝\n明帝即位于517年，建造了永宁寺，此寺于534年被烧毁。在未毁之前，达\n摩确实曾访问过此寺。据杨衒之在547年所著的《洛阳伽蓝记》中称，作\n者在访永宁寺时，正好遇到了来自西方（印度）的僧人达摩，静坐在那里\n赞赏该寺和宝塔之美。老僧达摩自称已有150岁高龄，来自很遥远的地\n方，游历了许多国家。这一记载可以确证达摩现身于永宁寺的时间是在公\n元517—534年之间。\n\f  关于达摩去世之年，推测有三种可能：（1）528年，（2）532年，\n（3）536年。比较可靠的是达摩卒于532年。因为他的弟子即法嗣慧可"}]}
{"conversation": [{"input": "", "output": "（3）536年。比较可靠的是达摩卒于532年。因为他的弟子即法嗣慧可\n（487—593）在其师父去世后，曾在黄河周边地方云游了几年，然后在\n534—537年间到了东魏的都城邺都。根据杜慕林在其《佛教禅宗史》中\n称：达摩“以高寿终（在534年之前）”（参见保罗·披切的英译本，潘塞恩\n图书出版公司，1963）。\n  在道宣著的《续高僧传·达摩》中，以及在昙琳作序的《二入四行》\n中，达摩讲到两种入门为：（1）由“理”入门，（2）由“行”入门。昙琳在\n序中说："}]}
{"conversation": [{"input": "", "output": "理入者，谓藉教悟宗，深信含生同一真性，但为客尘妄想所覆，不能显了。若也舍妄归真，\n凝住壁观，无自无他，凡圣等一。\n\n\n\n昙琳是达摩众多弟子之一，虽然他还没有被认为是禅师。这里“壁观”二\n字，从字面上讲，就是面对着墙壁，道宣称颂这是达摩在对大乘佛教讲授\n中最大的成就。另一相伴随的用语是“觉观”，意思是启发领悟的观点，也\n同样出现在禅宗文献中。下文引自杜慕林《佛教禅宗史》第71页：\n\n  通过顿悟而领会了佛教真义，使心灵平静，这在《二入四行》中就称为“由理入门”，这时达到\n的目标就称为道。\n\n\n\n这里可以指出，“由行入门”包含了四种行动，再引该书中一段译文如下：\n\n  在由四行入门中提出了：根据《维摩诘经》和《涅槃经》中多段经文中大乘佛教信众的态\n度，完美道德原则的论点，烦恼以及所有事物的空虚实质（一切皆空）。\n\n\n\n中文原文可见印顺《中国禅宗史》1971、1975年版，第8—13页。\n  慧可出生于公元487年，即魏孝文帝太和十一年；于593年去世，即隋\n朝开国皇帝隋文帝开皇十三年。出生地为武牢，属今河南省。其父亲当时\n正迫切盼望生子。有一天晚上，他忽觉卧室内充满了异光，妻子就怀孕\n\f了，于是就把新生儿取名为“光”。后来，慧可在40岁时，梦见一巨神鼓励\n其南游，所以又改名“神光”。\n  根据《历代法宝记》中记载，慧可在40岁时拜见达摩，恭立在师前，\n正下着大雪，积雪达到腰间。为表达其拜师的诚意，慧可自断一臂。达摩\n深为感动，就接纳他作为众弟子之一。六年后慧可继承达摩衣钵，成为他\n的法嗣。故事中传称，有四个弟子得传达摩大师之法：道副得其皮，道育\n得其骨，尼总持得其肉，而慧可得其精髓。于是，慧可就成为禅宗的第二\n代祖师。根据道宣所著《续高僧传》记载，达摩授给慧可四卷《楞伽\n经》，并说：“我观汉地，唯有此经。仁者依行，自得度世。”达摩还嘱咐\n他可以隐居山林。慧可遵从师嘱，隐居在尼山约四十年。当他找到了他的\n法嗣弟子僧璨后，又隐入司空山，假装疯痴。宣扬达摩禅宗是一项危险的\n任务，慧可被处决。然而，隋文帝后悔如此残酷地对待这位107岁高龄的\n老僧，便尊崇他为菩萨，佛教得以再度兴盛。\n  慧可宣讲的教旨如下（参见铃木大拙：《佛教禅宗论文集》系列I，\n第194—195页）："}]}
{"conversation": [{"input": "", "output": "最深层次的真理是等同一致的原理。由于人的愚昧无知，把真玉宝石当作了砖瓦。但是，你\n瞧！当你顿然自我启发而醒悟时，就会发觉你完全拥有真正的宝石。无知和得到启悟原是一个实\n体，并非分开的。我们应该知道，万事万物都保有其本来面目……当我们懂得了在自身与佛性间\n本来一致，无可分割，如果再要到自身以外去寻求涅槃，那又有何用呢？\n\n\n\n  公元535年，僧璨已有40多岁，他拜见慧可，并说：“弟子有病，请求\n师父为弟子忏悔罪孽。”慧可说：“把你的罪孽找来，我为你忏悔罪孽。”\n僧璨沉思了很久，却未能找到。于是慧可说：“我为你忏罪已毕，从今以\n后，你就应依从佛、法、僧三宝。”僧璨说：“我既已拜见师父，懂得了僧\n的意义，但什么是佛和法？”慧可回答：“心即是佛，心即是法，法和佛是\n统一体，僧也同样。”僧璨说：“今天我懂得了罪性不在内，不在外，也不\n在中间。正与‘心’这个概念相同，所以说佛法合一。”于是慧可就接纳他为\n弟子，并给他取名为“僧璨”，意思就是有大智慧的和尚。慧可告诫他说今\n\f后可能会有大灾难。僧璨在尼空山隐居了十多年。他于公元606年去世，\n去世时身体站立，手中执一树枝。\n   公元592年，即隋文帝开皇十二年，有一年仅14岁的小和尚，名道信\n（580—651）来拜见禅宗第三祖僧璨。他服侍师父九年之后受了戒，得传\n其衣法。\n   僧璨留给后世一篇重要著述《信心铭》。铃木博士把它译成英文，见\n《佛教禅宗论文集》，系列Ⅰ，第196—201页。另外R. H.布莱思在《禅与\n禅 宗 经 典 》 第 1 卷 中 也 把 它 译 成 英 文 （ 东 京 北 正 堂 出 版 社 ， 1960 ，\n1974）。对照两种译文的大意如下：\n\n  完美之路并没有任何困难，\n  不过不要去作任何挑拣，\n  只有在既无爱又无恨时，\n  它就完全显出了本色，没有伪饰……\n\n\n  只有毫厘之差，\n  结果却是天壤之别；\n  如要见到真相显示，\n  就不要去考虑是或否。（铃木）\n\n\n  伟大之路并无什么困难，\n  但是，不要去挑拣；\n  只要既不恨，也不爱，\n  它就会清清楚楚显示出来……\n\n\n  只要偏离了一发之差，\n  就在天地间划下一条鸿沟；\n  要想看到真相如何，\n  就不要去反对或赞成什么。（布莱思）\n\n\n  （原偈：至道无难，惟嫌拣择。但莫憎爱，洞然明白。毫厘有差，天地悬隔。欲得现前，莫\n存顺逆。）"}]}
{"conversation": [{"input": "", "output": "译文一共有146行。以下是最后12行（布译为13行）的对照。\n\f 存在与不存在相同，\n 不存在与存在也一致；\n 当这样的事态不能达到时，\n 一定不要在那里停滞。\n\n\n 一在全内，\n 全也在一内——\n 只要这点能够实现，\n 就不用担心你不会完美！\n\n\n 虔诚不会被分心，\n 不分心就是虔诚——\n 这不是言辞所能表达，\n 因为它既非过去和将来，也非现在。（铃木）\n\n\n 存在的并不存在，\n 不存在的则存在。\n 如果还未能掌握这一事实，\n 那么你的立足处就根本站不住。\n\n\n 一件事就是全部事，\n 全部事也就是一件事。\n 如果你确实能如此，\n 那就不用担心不能完全认知。\n\n\n 信心不是怀疑心，\n 怀疑心也不是信心。\n 所有言语都不能表达，\n 因为这里没有过去，没有现在，\n 也没有未来。（布莱思）\n\n\n  （原偈：有即是无，无即是有。若不如是，必不须守。一即一切，一切即一。但能如是，何\n虑不毕。信心不二，不二信心。言语道断，非去来今。）"}]}
{"conversation": [{"input": "", "output": "这146行是禅宗以后许多代的对话的源泉。\n\f  道信（580—651）是禅宗第四祖。与道信同时代的日本和尚道昭，是\n僧璨师兄弟慧满的弟子。公元617年，道信带领他的众弟子来到吉洲（在\n今江西省），此时该城正被一群盗匪所包围。奇迹出现了，盗匪看到了道\n信众师徒后，即行退却，于是该城免遭劫难。公元624年道信搬迁到破头\n山，此山以后被称为双峰山。\n  在道信游黄梅（在今湖北省）时，遇到一儿童，气质非凡。于是道信\n求得其双亲同意，让该儿在他的教诲培养下成为一名僧人，此儿即是后来\n的弘忍。公元643年唐太宗想要召道信大师进京，大师前后三次回绝了皇\n帝的召请。第四次太宗传旨说，大师如再不来，那么使者就要取其头来\n见。大师极为平静，准备弃头不惜。不过实际上太宗却是命令使者不要去\n伤害大师，之后对大师更为尊敬。道信年72岁圆寂。除弘忍（禅宗第五\n祖）之外，道信另有一弟子法融（594—657），是牛头禅的创建人。\n  根据《传灯录》所载（参见《大正藏》第51卷，第226—228页，及张\n钟元教授英译本《佛教禅宗之源》第17—26页），牛头法融是润州（今江\n苏省镇江）延陵人。19岁即已熟读了全部中国儒家经史。然后读了佛教大\n部《般若经》，获得了对“真空”的深刻理解。有一天，他领悟了佛教“般\n若”的道理是到达彼岸的出世渡船，于是剃了发，入隐茅山，然后又居入\n牛头山幽栖寺寺北一个峭壁的山洞内，传说有百鸟来献鲜花给法融。\n  唐朝贞观（627—649）中期，四祖道信从远处遥望牛头山，猜想一定\n有高僧住在那里，于是就进山寻访。到达后看到法融静坐在那里，镇定自\n若，根本不顾来访的客人。"}]}
{"conversation": [{"input": "", "output": "四祖问他：“你在此做什么？”\n  “我在沉思我心。”\n  “是谁在沉思，沉思的心又是什么？”\n  法融不回答，立刻站了起来，深深行了一礼。\n  四祖这样解释：\n  全部佛教教义的核心就是心。心是无量珍宝的源泉。一切由戒规、禅定和智慧所显示的神通\n和变化都充分包含在人心内，也永不离人心。一切妨碍达到菩提而由痴心造成的烦恼业障原本空\n寂，都不存在。一切因果，也都如梦如幻。人都逃不出三界，也没有菩提可求。人和万千事物、\n内心和外部全都平等。大道无形，也无边界。无所思也无所虑。现在你已悟解了佛法教义，你就\n\f不再缺少什么，你自己就无异于佛。除了让你的心自身完全解脱之外，别无其他成佛之道。不必\n要沉思，也不必要澄净此心。无所贪求，无所嗔恨，无所焦虑，无所恐惧。不受任何条件的约束\n和限制，自由自在地走向任何要去之处。既不为善，也不作恶。或行或止，或坐或卧，不论见到\n或遇到什么事物，都是伟大启示的奇妙作用，尽是欢乐，全无忧虑，这就称为佛。\n\n\n\n  弘忍（602—675）年仅七岁时就被道信收纳为弟子，前后三十年之\n久，从未离开其师父即禅宗第四祖。他身高八尺，气质不凡。他是湖北省\n黄梅东山寺的创建人（弘忍在东禅寺传衣钵后创建东山寺）。此时，朝廷\n对佛教禅宗完全开禁的日子终于到来，作为禅宗的第五祖，他也就成为能\n公开传播禅宗教义的第一人，向他的五百个弟子们传授佛法。\n  弘忍大师有许多优秀弟子，如神秀（？—706）、慧能（638—713）\n和智诜（609—702）等，而以神秀为上座，是东禅寺的首座法师，以后成\n为禅宗北支的始祖。慧能是一个食堂的役工，来自广东地区。有一众所周\n知的传说，讲述了这样一个不寻常的故事：弘忍要求神秀和慧能各交一首\n诗偈（佛教诗歌）给他，由他根据诗偈中所显示各人对佛法基本教义的领\n悟深度来判定谁可以继承他，作为他的法嗣。神秀的偈写在寺内禅堂廊壁\n上，铃木和艾伦·瓦茨的译文如下：\n\n 身是菩提树，\n 心像明亮的镜子；\n 注意保持永远洁净，\n 不让尘埃积在上面。（铃木译）\n\n\n 身是菩提树，\n 心像明亮的镜台。\n 注意时时刻刻勤拂拭，\n 不让沾尘埃。（艾伦·瓦茨译）\n\n\n （原偈：身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。）\n\n\n\n慧能也作了一偈，请会写字的人替他写在墙壁上，偈的译文为：\n\f 菩提不像树，\n 明镜也不存在。\n 根本什么都没有，\n 哪里会积尘埃？（铃木译）"}]}
{"conversation": [{"input": "", "output": "既无菩提树，\n 也无明镜台。\n 根本不存在，\n 哪里会沾尘埃？（艾伦·瓦茨译）\n\n\n （原偈：菩提本无树，明镜亦非台，本来无一物，何处惹尘埃。）"}]}
{"conversation": [{"input": "", "output": "于是五祖就暗自选中慧能继承他，成为禅宗第六祖。且又劝告他离开黄\n梅，远去南方。详细故事留待第二章再讲。慧能以其传世之作《六祖坛\n经》而著名，近已由陈荣捷教授把它译成英文，中英文对照本由美国纽约\n州牙买加圣约翰大学出版。陈教授对此两偈的译文也将在第二章中再转译\n成中文。\n  神秀有两个优秀弟子：普寂（651—739）和义福（658—736）。普寂\n的弟子道璇（702—760）去了日本。道璇的弟子行表（722—797）是最澄\n（767—822）的师父。最澄在中国时，拜马祖道一的弟子玉姥翛然为师，\n学习佛法。道璇把禅宗北支的教义带去日本，而最澄则把禅宗南支六祖的\n教义带到日本。最澄又曾拜访了中国天台宗的许多大师。中国天台宗认龙\n树为第一代始祖，九祖则是湛然（711—782）。湛然的弟子是道邃，道邃\n的弟子即是最澄。最澄回日本后成为日本天台宗的创建人。但出于对他中\n国师父的尊敬，就公认道邃为日本天台宗的荣誉始祖。\n  再回到牛头山这一宗，其传承世系如下：\n  （1）法融（594—657）\n  （2）智岩（600—677）\n  （3）慧方（629—695）\n  （4）法持（635—702）\n  （5）智威（646—722）\n\f    （6）慧忠（683—769）\n    慧忠的师兄弟是玄素，玄素的弟子则是径山道京（714—792）。\n    五祖弘忍的弟子除神秀和慧能外，还有一位是智诜（609—702）。智\n诜的法嗣相继为：\n    （1）处寂（665—732）\n    （2）无相（684—762）\n    （3）无住（714—774）\n六祖和他的众弟子将是第二章的主题内容。\n    在本章结束之前，把当初朝廷对中国禅宗最早的六位祖师的敕谥列举\n如下：\n    菩提达摩，由唐代宗（在位763—779，按另作762—779）敕谥圆觉大\n师\n    慧可（487—593），由唐德宗（在位780—804，按另作780—805）敕\n谥大祖大师\n    僧璨（？—606），由唐玄宗（在位713—755，按另作712—756）敕\n谥鉴智大师\n    道信（580—651），由唐代宗（在位763—779）敕谥大医禅师\n    弘忍（602—675），由唐代宗（在位763—779）敕谥大满禅师\n    慧能（638—713），由唐宪宗（在位806—820）敕谥大鉴禅师"}]}
{"conversation": [{"input": "", "output": "慧能（638—713），由唐宪宗（在位806—820）敕谥大鉴禅师\n    这里应指出，唐玄宗统治年代是713—755年，所以是先向禅宗三祖僧\n璨赐谥尊号的第一位皇帝，然后方才是唐代宗向始祖菩提达摩、四祖道信\n和五祖弘忍赐谥尊号。根据胡适博士《神会传》第72页中记载，在唐肃宗\n（在位756—762）乾元初年，即公元758年，由郭子仪将军向肃宗举荐：\n要对禅宗始祖赐谥尊号。这很可能是由于神会的请求，而神会则是慧能的\n一个很有才能的弟子。不过事实上一直等到唐代宗统治年间，菩提达摩才\n正式得到了赐谥尊号为圆觉大师。圆觉的含义是圆满的觉醒或领悟。二祖\n慧可的赐谥尊号大祖大师，意思是伟大的缔造者。三祖由唐玄宗赐谥尊号\n鉴智大师，意思是明镜般的智慧。自道信开始至慧能的谥号由大师改为禅\n\f师。四祖的谥号为大医禅师，意思是人世间的大医师。五祖的谥号为大满\n禅师，意思是大圆满。六祖由唐宪宗赐谥为大鉴禅师，意思是智慧如一面\n大明镜。\n  根据圭峰宗密（780—841）撰《禅门师资承袭图》中记载，神会\n（670—762）是在公元770年即唐代宗大历五年获谥真宗大师尊号，然后\n在公元796年即贞元十二年，再由唐德宗赐尊号为禅宗第七祖。但应注意\n到，既然公布认定神会是禅宗七祖，那么他的师父慧能当然就应是禅宗六\n祖了。不过事实上如前所述，要等唐宪宗即位（在位806—820）后才正式\n向慧能赐谥这一尊号。\n  禅宗始祖达摩来自印度，达摩之前的各代佛和祖师参见本章附录，摘\n自《传灯录》（《大正藏》第51卷，第202—220页）。日文注音参考法云\n慈友著《禅是永恒的生命》第284页，洛杉矶禅学中心主管教育的副校长\n约翰•布科斯巴泽恩法师也提供了帮助。\n\f                      Appendix to Chapter 1\n                          第一章附录"}]}
{"conversation": [{"input": "", "output": "Buddhas and Patriarchs\n                        七佛天竺祖师\n1) Bibashi Butsu                        毗婆尸佛\n2) Shiki Butsu                          试诘佛（尸弃佛）\n3) Bishafu Butsu                        毗舍浮佛\n4) Kuruson Butsu                        拘留孙佛\n5) Kunagonmuni Butsu                    拘那含牟尼佛\n6) Kashō Butsu                          迦叶佛"}]}
{"conversation": [{"input": "", "output": "Shakyamuni Butsu\n                         释迦牟尼佛\n1) Makakashō                 摩诃迦叶\n2) Ananda                    阿难陀\n3) Shōnawashu                商那和修\n4) Ubakikuta                 优婆毱多\n5) Daitaka                   提多迦\n6) Mishaka                   弥遮迦\n7) Bashumitsu                婆须蜜\n8) Butsudanandai             佛陀难提\n9) Fudamitta                 伏驮蜜多\n10) Barishiba                婆栗湿缚（胁尊者）\n11) Funayasha                富那夜奢\n12) Anabotei                 阿难菩底（马鸣大士）\n13) Kabimora                 迦毗摩罗\n14) Nagyaharajuna            那迦阏剌树那（龙树大士）\n15) Kanadaiba                迦那提婆\n16) Ragorata                 罗侯罗多\n17) Sōgyanandai              僧迦难提\n\f     18) Kayashata     伽耶舍多\n     19) Kumorata      鸠摩罗多\n     20) Shayata       阇夜多\n     21) Bashubanzu    婆修盘头\n     22) Man’ura       摩拏罗\n     23) Kakurokuna    鹤勒那\n     24) Shishibodai   师子菩提（师子尊者）\n     25) Bashashita    婆舍斯多\n     26) Funyomitta    不如蜜多\n     27) Hannyatara    般若多罗\n     28) Bodaidaruma   菩提达摩"}]}
{"conversation": [{"input": "", "output": "注释\n *    公元419年1月（义熙十四年），晋安帝驾崩，晋恭帝即位后改元元熙元年。\n\f       CHAPTER 2 THE SIXTH\n        PATRIARCH AND HIS\n            DISCIPLES\n    Hui-neng (Enō, 638-713) was the Sixth Patriarch of the Zen School.\nHis family name was Lu. His ancestors resided in Fan-yang, southwest of\npresent Peking. In the middle of Wu-te era (618-626), his father was\ndemoted from office and banished to Hsin-chou, the present Hsin-hsing\nDistrict in southwestern Kwangtung Province. He lost his father when Hui-\nneng was three years old. The family was poor, and he peddled firewood in\nthe city. One day when he was twenty years old, he heard a traveler who\nrecited the Diamond Sutra . He was told that the Fifth Patriarch Master\nHung-jen (Gunin) of Huang-mei (Hupeh Province) was expounding the\nDiamond Sutra . Hui-neng was greatly impressed and asked his mother's\npermission to seek the dharma (law) some five hundred miles to the north.\nArriving at Shao-chou on his northward trip, he met Liu Chih-lioh, whose"}]}
{"conversation": [{"input": "", "output": "aunt was a nun, by the name Wu-chintsang (Mujinzō). The nun read\nNirvana Sutra to Hui-neng and explained its meaning. Hui-neng did not\nknow the words, but was interested in the meaning. The nun said: \"You do\nnot recognize the words. How can you understand the meaning?\" Hui-neng\nsaid: \"The essence of Buddhism does not depend on words.\" The nun was\nsurprised, but she spread the word that Hui-neng is a man of Tao and he\nshould be treated with respect. The country people repaired the old Paolin\n(Hōrin) Temple and requested Hui-neng to reside there. One day Hui-neng\n\frealized that he should not stop in midway, and started his journey north\nagain the next day. At Lo-Chang he met Chih-yuan (Chi'on), a Ch'an (Zen)\nMaster. Master Chih-yuan told him that Bodhidharma of India transmitted\nhis mind-seal to Huang-mei (meaning Hung-jen) and he should go to\nMaster Hung-jen at Tung-ch'an Temple (Tōzen-ji). Hui-neng arrived at\nHuang-mei around 660 A.D. and left Huang-mei in 661 A.D."}]}
{"conversation": [{"input": "", "output": "According to Lieh-dai Fa-pao Chi ( Rekidai Hōbō Ki , reprinted in\nDaishō Daizōkyō , Vol. 51, page 182), Hui-neng arrived at Huang-mei(ōbai)\nwhen he was twenty-two years old. When he first paid his respects to\nMaster Hung-jen (Gunin), Hung-jen asked him: \"Where do you come\nfrom?\" Hui-neng answered: \"I came from Hsin-chou, and I wish to be\nBuddha.\" Hung-jen said: \"Hsin-chou is a place for barbarians.\" Hui-neng\nsaid: \"Although I am a barbarian, but can my Buddha-nature be different\nfrom the Master's?\" Hung-jen was greatly impressed, but assigned Hui-neng\nto work in the mill for the next eight months.\n     Then we come to the account of Hung-jen's transmission of the Lamp\nas given in Hui-neng's Platform Sutra (See Professor Wing-tsit Chan's\ntranslation, The Platform Scripture , St. John's University Press, Jamaica,\nN.Y., 1963, pages 31-43)."}]}
{"conversation": [{"input": "", "output": "One day the Fifth Patriarch suddenly called his disciples to come to him. When the\n   disciples had already assembled, the Fifth Patriarch said: \"Let me say this to you: Life and death\n   are serious matters. You disciples are engaged all day in making offerings, going after fields of\n   blessings only, and you make no effort to achieve freedom from the bitter sea of life and death.\n   If you are deluded in your own nature, how can blessings save you? Go to your rooms, all of\n   you, and think for yourselves. Those who possess wisdom use the wisdom (prajna) inherent in\n   their nature. Each of you must write a verse and present it to me. After I see the verses, I will\n   give the robe and the Law (Dharma) to the one who understands the basic idea and will appoint\n   him to be the Sixth Patriarch. Hurry, hurry!\"\n\f      Head Monk Shen-hsiu (Jinshū, d. 706) thought, \"These people would not present verses to\nshow their minds because I am an instructor. If I do not present a verse to show my mind, how"}]}
{"conversation": [{"input": "", "output": "can the Fifth Patriarch see whether my understanding is shallow or deep? I shall present the\nverse of my heart (mind) to the Fifth Patriarch to show him my ideas. … If I do not present a\nverse to manifest my mind, I shall never acquire the Law.\" He thought for a long time but found\nit an extremely difficult matter. He then waited until midnight, and without allowing anyone to\nsee him, went to the wall of the southern corridor and wrote a verse to manifest what was in his\nmind, thus wishing to seek the Law. …\n      At midnight Head Monk Shen-hsiu, holding a candle, wrote a verse on the wall of the\nsouthern corridor, without anyone knowing about it, which said:\n      \"The body is the tree of perfect wisdom (bodhi ).\n      The mind is the stand of a bright mirror.\n      At all times diligently wipe it.\n      Do not allow it to become dusty.\"\n      … Suddenly the Fifth Patriarch saw the verse. After reading it, he said to the court artist, \"I"}]}
{"conversation": [{"input": "", "output": "will give you thirty thousand cash and will be much obliged to you for your coming from afar.\nBut we will not paint the transfigurations. The Diamond Scripture says, 'All characters are\nunreal and imaginary.' It is better to keep this verse and let deluded people read it. If people\npractice according to it, they will not fall into the Three Evil Stages. People who practice\naccording to the Law will enjoy great benefits.\"\n      Thereupon the Fifth Patriarch called Head Monk Shen-hsiu into the hall and asked, \"Was\nthis verse written by you? If you wrote it, you should receive the Law.\"\n      Head Monk Shen-hsiu said, \"Please pardon me. In fact, I did write it. Yet I dare not seek\nthe position of the patriarch. I hope your Holiness will be compassionate and see if your disciple\npossess a small amount of wisdom and understand the basic idea.\"\n      The Fifth Patriarch said, \"The verse you wrote shows some but not complete\nunderstanding. You have arrived at the front door but you have not yet entered it. Ordinary"}]}
{"conversation": [{"input": "", "output": "people, by practicing in accordance with your verse, will not fail. But it is futile to seek the\nsupreme perfect wisdom while holding to such a view. One must enter the door and see his own\nnature. Go away and come back after thinking a day or two. Write another verse and present it\nto me. If then you have entered the door and have seen your own nature, I will give you the robe\nand the Law.\"\n      As the boy led me (Hui-neng) to the southern corridor, I immediately paid reverence to the\nverse. As I did not know how to read, I asked someone to read it to me. After I heard it, I\nimmediately understood the basic idea. I also composed a verse and asked a person who could\nread to write it on the wall of the western corridor to manifest what was in my own mind. It is\nuseless to study the Law if one does not understand his own mind. Once a person understands\nhis own mind and sees his own nature, he will immediately understand the basic idea. My verse\nsays:\n\f        \"Fundamentally perfect wisdom has no tree."}]}
{"conversation": [{"input": "", "output": "Nor has the bright mirror any stand.\n        Buddha-nature is forever clear and pure.\n        Where is there any dust?\"\n        (Another verse was recorded in the Platform Scriptures , but it is not important.)\n        The Fifth Patriarch suddenly realized that I (Hui-neng) alone had the good knowledge and\n   understanding of the basic idea but he was afraid lest the rest learn it. He therefore told them,\n   \"He does not understand perfectly after all.\"\n        The Fifth Patriarch waited till midnight, called me (Hui-neng) to come to the hall, and\n   expounded the Diamond Scripture . As soon as I heard this, I understood. That night the Law\n   (Dharma) was imparted to me without anyone knowing it, and thus the method of sudden\n   enlightenment and the robe were transmitted to me.\n        The Fifth Patriarch said to Hui-neng: \"You are now the Sixth Patriarch. This robe is the\n   testimony of transmission from generation to generation. As to the Law (Dharma), it is to be"}]}
{"conversation": [{"input": "", "output": "transmitted from mind to mind. Let people achieve enlightenment through their own effort.\""}]}
{"conversation": [{"input": "", "output": "According to Lieh-dai Fa-pao Chi ( Rekidai Hōbō Ki ), it took three days\nand three nights for the secret transmission of the Law. The Master advised\nHui-neng to leave Huang-mei, cross the Yangtze river, and go south. After\nthree days, the Fifth Patriarch told the disciples that the Buddha-Law had\ngone to Ling-nan. When the disciples asked who is at Ling-nan, Fa-ju\n(Hōnyo) replied: \"It is Hui-neng.\" As the story was told, one military\nofficer, by the name of Hui-ming, on hearing this, chased Hui-neng to Ta-\nyu-ling. Hui-neng was scared, and was ready to give up the robe. Hui-ming\nsaid: \"I do not come for the robe. Please tell me what the Fifth Patriarch has\ninstructed you upon your departure.\" Hui-neng then gave Hui-ming some\ninstructions concerning the Law of the mind and the direct seeking into\none's nature.\n     Returning to the Lamp Records , the Fifth Patriarch ordered Hui-neng\nto be a hermit in the Ssu-hui and Huai-chi Districts in south China. So Hui-"}]}
{"conversation": [{"input": "", "output": "neng moved about quietly and preached in these districts for the next\n\fsixteen years. (Hui-neng left Huang-mei in 661 A.D. and reached Canton in\n676 A.D.)\n      In the first year of the Yi-feng era (676), Hui-neng met Yin-\ntsung(Inshū), an expert on the Nirvana scripture, in the Fa-hsing\nTemple(Hōsei-ji) at Canton. One day when Yin-tsung was lecturing, a\nbanner was streaming in the wind. A dispute arose between two monks, one\ninsisting that the wind was moving and the other, the banner was moving.\nHui-neng said to them: \"Neither the wind nor the banner moves; what\nmoves is your mind.\" Yin-tsung, overwhelmed by Hui-neng's profound\ninsight, wanted to become his disciple. On the fifteenth day of the first\nmonth (677 A.D.), Yin-tsung shaved Hui-neng's head; and on the eighth day\nof the second month Law Master Chih-kuang (Chikō) ordained Hui-neng.\n      Exactly one year later, he was invited to go back to the Pao-lin Temple.\nThe prefect of Shao-chou, Wei Chu, invited him to preach in the Ta-fan"}]}
{"conversation": [{"input": "", "output": "Temple (Daibon-ji). In this lecture he emphatically declared that all people\npossess the Buddha-nature and that one's nature is originally pure. If one\nputs his self-nature into practice, he will be equal to Buddha. Instead of\ntaking refuge in the Buddha outside, one should take refuge in the nature\nwithin him, for all Buddhas, all Dharmas, and all scriptures are immanent in\nit.\n      The Sixth Patriarch resided at Shao-chou for forty years. He entered\nnirvana in 713 at the age of seventy-six. Posthumously he was honored by\nthe title Ta-chien Chan-shih (Daikan Zenji), the Zen Master of \"Great\nMirror.\"\n      Father Heinrich Dumoulin, S. J., studied the famous kōan collection\nMumonkan , which reflected the history of Zen Buddhism in China during a\nspan of nearly five centuries. He then wrote a summary of the history of\n\fChinese Zen Buddhism in German and published it in Monumenta Series\n(Vol. 6, 1941, pages 40-72). Later Mrs. Ruth Fuller Sasaki translated it into"}]}
{"conversation": [{"input": "", "output": "English and published it with her annotations and indices as The\nDevelopment of Chinese Zen After the Sixth Patriarch in the Light of\nMumonkan , New York, 1953. At Mrs. Ruth Fuller Sasaki's suggestion,\nDumoulin wrote A History of Zen Buddhism in German in 1959. This was\ntranslated into English by Paul Peachey and published in New York by\nPantheon Books in 1963. The first four chapters dealt with: (1) The\nMystical Element in Early Buddhism and Hinayana; (2) Mysticism Within\nMahayana; (3) The Mahayana Sutras and Zen; and (4) the Anticipation of\nZen in Chinese Buddhism. It is highly recommended that the reader read\nDumoulin-Peachey's A History of Zen Buddhism , especially the first four\nchapters, before he goes into the present book.\n     Dumoulin-Peachey's Chapter 5 is entitled: Zen Patriarchs of the Early\nPeriod. The material covered is comparable to Chapter 1 of this book. Their\nChapter 6 is entitled: The High Period of Chinese Zen. The material"}]}
{"conversation": [{"input": "", "output": "covered is comparable to this chapter, starting from the Sixth Patriarch. To\nquote from Dumoulin-Peachey: A History of Zen Buddhism , page 94:"}]}
{"conversation": [{"input": "", "output": "The philosophy of Mahayana Buddhism must be regarded as the first source of the\n   metaphysical conception of Hui-neng. One can detect in the expression and development of his\n   thought much of the legacy of China. When, for example, Hui-neng employs the conceptual\n   scheme of substance and function in order to elucidate the relationship of contemplation\n   (samadhi ) and wisdom (prajna ), he actually pours Buddhist content into Chinese molds.\n   Likewise, he speaks of the Dharma-world in much the same way that the Taoists speak of the\n   universe. Nonetheless his cosmology stays within the Buddhist framework. The combination of\n   the concepts of self-nature (svabhava ), Buddha-nature, and Buddha-knowledge is anticipated in\n   the great Mahayana sutras. Therefore it is difficult to point to anything completely new in Hui-\n   neng's teaching. And yet, even though the various elements of his proclamation existed"}]}
{"conversation": [{"input": "", "output": "beforehand, we can recognize his originality, the originality not of a thinker but of a mystic. Just\n\f   as Meister Eckhart drew his teachings from scholastic philosophy, the Fathers of the Church,\n   and Neo-Platonism, and formulated them anew in his mysticism, so Hui-neng assimilated in his\n   personal experience the Mahayanist metaphysics, enriched by Taoist influence, and proclaimed\n   this message with the fervor of an evangelist.\n         Hui-neng and his sect have not the remotest interest in a philosophical elaboration of the\n   contents of enlightenment. For them, everything depends on the liberating experience. The\n   realization of enlightenment brings final liberation. This liberation is experienced immediately,\n   as \"a person feels both warm and cold when he drinks water.\" Words are of no avail."}]}
{"conversation": [{"input": "", "output": "From Alan W. Watts: The Way of Zen , page 88, we can summarize the\nessence of Ch'an or Zen School of Buddhism by the following criteria:(1)\nOutside teachings, apart from tradition; (2) Not founded on words and\nletters; (3) Pointing directly to the human mind; (4) Seeing into one's nature\nand attaining Buddhahood.\n     Among Hui-neng's dharma-heirs, at least FIVE were prominent:(1)\nHo-tse Shen-hui (Kataku Jinne, 670-762); (2) Nan-yang Hui-chung(Nan'yō\nEchū, d. 775); (3) Yung-chia Hsuan-chueh (Yōka Genkaku, 665-713); (4)\nNan-yueh Huai-jang (Nangaku Ejō, 677-744); and (5) Ching-yuan Hsing-\nssu (Seigen Gyōshi, d. 740).\n     Shen-hui (Jinne) was born in 670 A.D. According to Dr. Hu Shih,\nauthor of Biography of Shen-hui , Shen-hui passed away in 762 A.D. at the\nage of ninety-two. Shen-hui fought the critical battle between the so-called\nNorthern and Southern Schools and won, and thus established Hui-neng\n(Enō) as the Sixth Patriarch (Rokuso).\n     There was one reference that the Emperor Te-tsung (Tokusō) in the"}]}
{"conversation": [{"input": "", "output": "twelfth year of the Chen-yuan (Teigen) era betsowed upon Shen-hui the title\nof the Seventh Patriarch. This corresponded to 796 A.D. See Hu Shih:\nBiography of Shen-hui , pages 70-71. However, this honor was not so\nimportant in Zen Buddhist history. The Ho-tse (Kataku) branch had a\n\ffourth-generation dharma heir, Kuei-feng Tsung-mi (Keihō Shūmitsu, 780-\n841), who was revered as the Fifth Patriarch of the Hua-yen (Kegon)\nSchool in China. The lineage can be given below:\n    (1) Ho-tse Shen-hui (Kataku Jinne, 670-762)\n    (2) Tzu-chou Chih-ju (Jishū Chijo, 749-834)\n    (3) I-chou Nan-yin (Ekishū Nan'in)\n    (4) Sui-chou Tao-yuan (Suishū Dōen)\n    (5) Kuei-feng Tsung-mi (Keihō Shūmitsu)\nThe lineage of Hua-yen School can be given as follows:\n    (1) Fa-shun (Hōjun, 557-640)\n    (2) Yun-hua Chih-yen (Unka Chigen, 602-668)\n    (3) Hsien-shou Fa-tsang (Kenshu Hōzō, 643-712)\n    (4) Ching-liang Cheng-kuan (Seiryō Chōkan, 738-839)(5) Kuei-feng\nTsung-mi (Keihō Shūmitsu, 780-841)"}]}
{"conversation": [{"input": "", "output": "Tsung-mi (Keihō Shūmitsu, 780-841)\n    (6) Chang-shui Tzu-hsuan (Chōsui Shisen, 965-1038) There was\nanother connection between Shen-hui and Ching-liang Cheng-kuan. Shen-\nhui had another disciple Wu-tai Wu-min (Godai Mumyō, 722-793), who\nwas also Cheng-kuan's teacher. Note that I-chou Nan-yin had another\ndisciple Tung-king Shen-chao (Tōkyō Jinshō, 776-838).\n    A recent Chinese Zen Master, Hsu Yun (Kiun, 1840-1959), gave a\nsermon at the Jade Buddha Monastery (Gyoku-Butsu-ji) in Shanghai:"}]}
{"conversation": [{"input": "", "output": "Once the Seventh Patriarch, Shen-hui, asked the Sixth Patriarch, Hui-neng (Enō), \"Through\n   what practice should one work that one may not fall into a category?\" The Sixth Patriarch\n   replied, \"What have you been doing?\" Shen-hui (Jinne) answered, \"I do not even practice the\n   Holy Truth!\" \"In that case, to what category do you belong?\" said the Master. Shen-hui: \"Even\n   the Holy Truth does not exist, so how can there be any category?\" Hearing this answer, the Sixth\n   Patriarch was impressed by Shen-hui's understanding. (See The Practice of Zen , by Garma C.\n   C. Chang, pages 75-76).\n\fFrom the above passage, we learned that Abbot Hsu Yun (Kiun, 1840-\n1959), who lived to one hundred and twenty years, not only recognized\nShen-hui (Jinne) as the Seventh Patriarch, but also quoted the conversation\nbetween Hui-neng and Shen-hui as a good lesson for the students of Zen.\n     Nan-yang Hui-chung (Nan'yō Echū, d. 775) lived very long and was"}]}
{"conversation": [{"input": "", "output": "revered by many masters. He was National Teacher (Kokushi), because\nboth Emperors Shu-tsung (r. 756-762) and Dai-tsung (r. 763-779) were his\ndisciples. He passed away in the tenth year of the Ta-lieh (Daireki) era\nunder the reign of Emperor Dai-tsung.\n     Yung-chia Hsuan-chueh (Yōka Genkaku, 665-713) studied in the Tien-\ntai School under its Seventh Patriarch Tien-kung Hui-wei (TenkūE'i) with\nTsu-chi Hsuan-lang (Sakei Genrō, 673-754), who later became the Eighth\nPatriarch in the Tien-tai (Tendai) School. Tsu-chi (Sakei) encouraged Yung-\nchia (Yōka) to pay homage to Hui-neng of Tsao-hsi(Sōkei) at Shao-chou\n(now Kwangtung Province). He was known as Chen-chueh Ta-shih\n(Shinkaku Daishi). He left posterity with his \"Cheng-tao-ke\" (\"Shōdōka\").\nThe following lines were taken from R. H. Blyth: Zen and Zen Classics ,\nVol. 1, page 107:"}]}
{"conversation": [{"input": "", "output": "The really wise man, always at ease, unmoved.\n       He does not get rid of illusion, nor does he seek for the truth.\n       Ignorance is intrinsically the Buddha nature.\n       Our illusory unreal body is the cosmic body.\n       …\n       From the time I recognized the road to Tsao Chi,\n       I realized I had nothing to do with birth and death.\n       Walking is Zen, sitting is Zen;\n       Talking or silent, moving, unmoving,\n       The essence is at ease.\n\f          …\n          All principles are no principles;\n          They have no relation to spiritual perception.\n          …\n          It never leaves this place, and is always perfect.\n          When you look for it, you find you can't see it.\n          You can't get at it; you can't be rid of it.\n          When you do neither, there it is!\n          When you are silent, it speaks; when you speak, it is silent."}]}
{"conversation": [{"input": "", "output": "This \"It\" must be referred to the Tao, or the Way.\n     The account of the meeting of Yung-chia with Hui-neng was given in\nthe Platform Scriptures . (See also R. H. Blyth: Zen and Zen Classics , Vol.\n1, page 105). While Hui-neng became enlightened on reading the Diamond\nSutra and Yung-chia became enlightened on reading the Vimalakirti Nirdesa\nSutra , both insisted that their realization came from within, not from the\nsutras.\n     R. H. Blyth gave the following translation:"}]}
{"conversation": [{"input": "", "output": "Yung-chia walked round the Sixth Patriarch three times (without bowing) and merely\n    shook his Buddhist staff with iron rings. The(Sixth) Patriarch said, \"A Sramana embodies the\n    3,000 rules of deportment and the 80,000 minute moral rules. From whence does your honour\n    come, may I ask, with your overweening self-assurance?\" Yung-chia replied, \"Birth-and-death is\n    a problem of great moment; all changes ceaselessly.\" Hui-neng asked, \"Why not embody the\n    unborn and grasp the timeless?\" Yung-chia replied, \"To be unborn and deathless is to embody it;\n    to be timeless is to grasp it.\" \"That is so. That is so,\" assented the Patriarch. At this, Yung-chia\n    acted according to the prescribed ceremonial, and prostrated himself, and then soon after bade\n    farewell to the Patriarch."}]}
{"conversation": [{"input": "", "output": "Nan-yueh Huai-jang (Nangaku Ejō, 677-744) was the founder of the\nNangaku Branch. According to the Lamp Records ( Daishō Daizōkyō , Vol.\n\f51, pages 240-241), the following conversation took place between Enōand\nNangaku Ejō:\n\n       Enō asked: \"Where do you come from?\"\n       Ejō replied: \"I come from Sung Shan (Mount Sū).\"\n       Enō said: \"What sort of thing comes from there this way?\"\n       Ejō said: \"If a person says I am a thing, he is not right.\""}]}
{"conversation": [{"input": "", "output": "The above English translation appeared in The Development of Chinese Zen\nby Heinrich Dumoulin, S. J., English translation by Ruth Fuller Sasaki, The\nFirst Zen Institute of America, Inc., New York, 1953.\n     In 713 A.D. the second year of the Sien-tien (Senten) era under the\nreign of Emperor Sui-tsung (Eisō), Huai-jang (Ejō) moved to Heng Shan\n(Nangaku) and resided at Po-jo Temple (Hanjaku-ji). Note that 713 was the\nyear Enō (Rokuso) entered nirvana. It was recorded that Ejō served under\nMaster Enō for fifteen years. Ejō's dharma-heir was Ma-tsu Tao-i (Baso\nDōitsu, 709-788). Baso was sitting in meditation at Chuan-fa Yuan (Denhō-\nin) all day long. Master Ejō approached him and asked: \"What is your aim\nfor zazen (sitting in meditation)?\" Baso said: \"I want to be a Buddha.\" Ejō\ntook a tile and tried to polish it. Baso asked: \"Master, what is this for?\" Ejō\nsaid: \"I want to make it a mirror.\" Baso said: \"How can you make a mirror\nby polishing a tile?\" Ejō then said: \"One cannot get a mirror by polishing a"}]}
{"conversation": [{"input": "", "output": "tile. How can one become a Buddha by zazen ?\" Ma-tsu (Baso) had many\ndisciples, among them:\n     Po-chang Huai-hai (Hyakujō Ekai, 720-814)\n     Ta-chu Hui-hai (Daishu Ekai)\n     Yu-lao Hsiao-jan (Gyokurō Kyūnen)\n     Yen-kuan Chi-an (Enkan Saian, 750?-842)\n\f    Kuei-tsung Chih-chang (Kisū Chijō)\n    Wu-hsieh Ling-mo (Gosetsu Reimoku, 747-818)\n    Nan-chuan Pu-yuan (Nansen Fugan, 748-834)\n    Hsi-tang Chih-tsang (Saidō Chizō, 735-814)\n    Ta-mei Fa-chang (Daibai Hōjō, 752-839)\n    Chang-ching Huai-hui (Shōkei Eki, 756-815)\n    Go-hu Ta-yi (Gako Daigi, 746-818)\n    Hsing-shan Wei-kuan (Kōzen Ikan, 755-817)\n    Fen-chou Wu-nieh (Bunsō Mugyō, 760-821)\n    Pang Yun (Hō Kōji, d. 811)\n    Teng Yin-feng (Tō Impō) Po-chang Huai-hai (Hyakujō Ekai, 720-814)\nhad several disciples: (1) Kuei-shan Ling-yu (Isan Reiyū, 771-853); (2)\nHuang-po Hsi-yun (ōbaku Kiun, d. 850); (3) Chang-ching Ta-an (Chōkei\nDaian, 793-883); and (4) Ta-tzu Huan-chung (Daiji Kanchū, 780-862)."}]}
{"conversation": [{"input": "", "output": "Kuei-shan and his disciple Yang-shan Hui-chi (Kyōzan Ejaku, 807-883)\nwere the founders of the Igyō School. Huang-po Hsi-yun (ōbaku Kiun) was\nthe teacher of Lin-chi I-hsuan (Rinzai Gigen, d. 866), who was the founder\nof the Rinzai School.\n    Yu-lao Hsiao-jan (Gyokurō Kyūnen) was the teacher of the Japanese\nmonk Saichō (767-822), who went back to Japan to be the founder of the\nTendai School in Japan. Yen-kuan Chi-an (Enkan Saian, 750?-842) was the\nteacher of I-kung (Gikū) and Tao-chu (Dōjo), both of whom were invited to\ngo to Japan.\n    Kuei-tsung Chih-chang (Kisū-Chijō) had one disciple Kao-an Ta-\nyu(Kōan Daigu). Nan-chuan Pu-yuan (Nansen Fugan, 748-834) had several\ndharma heirs: Chao-chou Tsung-shen (Jōshū Jūshin, 778-897), Changsha\nChing-tsen (Chōsha Keijin, 788-868), and Lu Keng (Riku Kō, 764-834).\n\fTa-mei Fa-chang (Daibai Hōjō, 752-839) had a disciple Hang-chou Tien-\nlung (Kōshū Tenryū), whose disciple was Chu-chi (Gutei).\n     Besides Lin-chi I-hsuan (Rinzai Gigen), ōbaku had other disciples:"}]}
{"conversation": [{"input": "", "output": "Mu-chou Tao-tsung (Bokujū Dōshō, 780?-877?), Pei Hsiu, the Prime\nMinister (Haikyū Shōkoku), O-shih Ling-kuan (Useki Reikan), and Chien-\nching Tsu-nan (Senkei Sonan). Besides Yang-shan Hui-chi (Kyōzan Ejaku),\nIsan had other disciples: Hsiang-yen Chih-hsien (Kyōgen Chikan) and\nLing-yun Chih-chin (Reiun Shigon). Chang-ching Ta-an (Chōkei Daian)\nhad two disciples: Ling-shu Ju-min (Reiju Nyobin, d. 918) and Ta-sui Fa-\nchen (Daizui Hōshin).\n     The Nangaku Branch and the Igyō School are presented in Chapter 3.\nThe Lin-chi or Rinzai School is presented in Chapter 4.\n     While the Nangaku Branch was the subject of R. H. Blyth's Zen and\nZen Classics , Vol. 3, the Seigen Branch was the subject of Vol. 2. In his\nPreface to Vol. 2, R. H. Blyth wrote:"}]}
{"conversation": [{"input": "", "output": "This volume purports to be the History of Zen from Enō to Ummon, that is, of the Seigen\n   Branch of the double-forked tree of Zen, but what the reader actually gets is something better, a\n   selection of the anecdotes concerning the line of patriarchs. It was from such stories that the\n   Hekigan-roku , Mumonkan , and Shōyōroku were composed. These three works, as in the case of\n   a selection of the best poems of the best poets, give us a somewhat partial and excessively lofty\n   view of Chinese Zen geniuses."}]}
{"conversation": [{"input": "", "output": "Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740) was the founder of the\nSeigen Branch. Seigen occupied perhaps the first place among the disciples\nof the Sixth Patriarch (Rokuso). To him Enō entrusted the Buddha-robe and\nbowl, without appointing him his successor. Nor was Seigen permitted to\n\fhand down the precious symbols of the dharma tradition. The robe and the\nbowl were to be placed in the Monastery at Tsao-hsi (Sōkei).\n     Seigen's dharma-heir was Shih-tou Hsi-chien (Sekitō Kisen, 700-790).\nSekitō was the author of Tsan-tung-chi ( Sandōkai ) and Tsao-an Ke (\nSōanka ). In Sandōkai , Sekitō spoke of Buddha as the \"Great Hermit\"; the\nmeaning and foundation of all things he called the \"spiritual source\"\n(reigen). The dialectical resolution of the dualistic pairs of opposites ji\n(things) and ri (reason), and myō (light) and an (darkness) into a higher\nunity, developed by Sekitō in the Sandōkai , can be regarded as the\nfoundation of, or first step toward, the later doctrine of the \"Five Ranks\""}]}
{"conversation": [{"input": "", "output": "(go'i) in the Sōtō School.\n     Sekitō's disciples were:\n     (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)\n     (2) Tien-huang Tao-wu (Tennō Dōgo, 748-807)\n     (3) Tan-hsia Tien-jan (Tanka Tennen, 739-824)\n     Yakusan's disciples were: (1) Yun-yen Tan-sheng (Ungan Donjō, 782-\n841); (2) Tao-wu Yuan-chih (Dōgo Enchi, 769-835); and (3) Chuan-tzu Te-\ncheng (Sensu Tokusei). Ungan was the teacher of Tung-shan Liang-\nchieh(Tōzan Ryōkai, 807-869), founder of the Tsao-tung (Sōtō) School.\nDōgo Enchi's disciple was Shih-shuang Ching-chu (Sekisō Keisho, 807-\n888). Sensu Tokusei's disciple was Chia-shan Shan-hui (Kassan Zenne,\n805-881).\n     Tanka Tennen's disciple was Tsui-wei Wu-hsueh (Suiba Mugaku),\nwhose disciple was Tou-tzu Ta-tung (Tōsu Daidō, 819-914).\n     Tennō Dōgo was the teacher of Lung-tan Chung-hsin (Ryūtan Sūshin),\nwhose disciple was Te-shan Hsuan-chien (Tokusan Senkan, 782-865).\nTokusan's disciples were: (1) Hsueh-feng I-tsun (Seppō Gison, 822-908),"}]}
{"conversation": [{"input": "", "output": "(2) Yen-tou Chuan-huo (Gantō Zenkatsu, 828-887), and (3) Kan-tan Tzu-\nkuo (Kantan Shikoku). Seppō's disciples were: (a) Hsuan-sha Shih-\npei(Gensha Shibi, 835-908); (b) Yun-men Wen-yen (Ummon Bun'en, 864-\n949), founder of the Ummon School; (c) Pao-fu Tsung-chan (Hofuku Jūten,\nd. 928); (d) Chang-ching Hui-leng (Chōkei Eryō, 854-932); (e) Tsui-yen\nLing-tsan (Suigan Reisan); and (f) Ku-shan Shen-yen (Kozan Jin'an, 863-\n939).\n    Gensha Shibi was the teacher of Lo-han Kuei-chen (Rakan Keijin,\n867-928), whose disciple was Fa-yen Wen-i (Hōgen Bun'eki, 885-958).\nfounder of the Fa-yen or Hōgen School. Fa-yen (Hōgen) had a disciple\nTien-tai Te-shao (Tendai Tokushō, 891-972), whose disciple was Yung-\nming Yen-shou (Yōmyō Enju, 904-975).\n    Ummon's disciples were: Hsiang-lin Cheng-yuan (Kyōrin Chōon, d.\n987), Tung-shan Shou-chu (Tōzan Shusho, 910-990), Pa-ling Hao-\nchien(Haryō Kōkan), and Te-shan Yuan-mi (Tokusan Emmitsu). Kyōrin\nwas the teacher of Chih-men Kuang-tsu (Chimon Kōso, d. 1031), whose"}]}
{"conversation": [{"input": "", "output": "disciple was Hsueh-tou Chung-hsien (Setchō Jūken, 980-1052). Setchō\nJūken was the author of one hundred verses upon which the Blue Cliff\nRecords ( Pi-yen-lu or Hekigan-roku ) were based. Setchō's dharma-heir,\nTien-i I-huai(Tenne Gikai, 993-1064), had two disciples: Hui-lin Tsung-pen\n(Erin Sōhon, 1020-1099), and Yuan-tung Fa-hsiu (Enzū Hōshū, 1027-\n1090).\n    Tōzan Ryōkai's disciples were: (1) Tsao-shan Pen-chi (Sōzan Honjaku,\n840-901), (2) Yun-chu Tao-ying (Ungo Dōyō, d. 902), (3) Chiu-feng Pu-\nman (Kyūhō Fuman), (4) Lung-ya Chu-tun (Ryūga Koton, 835-923), (5)\nSu-shan Kuang-jen (Sozan Kōnin, 837-909), and others.\n\f     Tōzan and Sōzan were the founders of the Sōtō School. Sōzan's\ndisciple was Tsao-shan Hui-hsia (Sōzan Eka), whose disciple was Hua-yen\nCheng-hui (Kegon Shō'e). Ungo Dōyō's disciples were: Tung-an Tao-pei\n(Dōan Dōhai, 889-955), and Yun-chu Huai-yueh (Ungo Egaku). Kyūhō\nFuman's disciple was Tung-an Wei (Dōan I), whose disciples were: Tung-an"}]}
{"conversation": [{"input": "", "output": "Kuan-chih (Dōan Kanshi) and Chen-chou Shih-ching(Chinshū Sekkyō).\nDōan Kanshi's disciples were: Liang-shan Yuan-kuan(Ryōsan Enkan) and\nChen-chou Ling-tung (Chinshū Reitsū). Ryōsan's disciple was Ta-yang\nChing-yuan (Daiyō Keigen, 943-1027). Daiyō was not able to find a\ndharma-heir when he was very old. He entrusted Fu-shan Fa-yuan (Fusan\nHō'en, 991-1067) to find a worthy heir. Thus Toutzu I-ching (Tōsu Gisei,\n1032-1083) became the dharma-heir of DaiyōKeigen and continued on the\nline. Tōzu was known as Miao-shu Ta-shih(Myōzoku Daishi), meaning\nMaster of \"Miraculous Continuity.\" Tōzu's disciple was Fu-yung Tao-kai\n(Fuyō Dōkai, 1043-1118). Fuyō's dharma heirs were: Tan-hsia Tzu-chun\n(Tanka Shijun, 1064-1119), Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117),\nand Ku-mu Fa-cheng (Komoku Hōjō). Tanka's heirs flourished in the south.\nHis fourth-generation disciple was Tien-tung Ju-ching (Tendō Nyojō, 1162-\n1228), whose disciple Dōgen Kigen became the founder of the Sōtō School"}]}
{"conversation": [{"input": "", "output": "in Japan. Rokumon's heirs flourished in the north, and his line was\ncontinued to Hsin-yueh Hsing-shu (Shinetsu Kōchū, 1642-1696), who went\nto Japan.\n     The above lineage of the Sōtō School in China was based on Ching-te\nChuan-teng Lu ( Keitoku Dentō Roku ). See Y. H. Ku, History of Chinese\nZen Masters .\n     Liu Ke (Ryūka), a layman, who was a great admirer of Sekitō, said:\n\f        Westward from the river (Kiangsi), Daijaku (i.e., Baso Doitsu) is the Master; southward\n   from the lake (Hunan), Sekito is the Master. People flock thither in crowds. He who has not seen\n   both these great masters consider himself an ignoramus."}]}
{"conversation": [{"input": "", "output": "This quotation in English translation was taken from The Development of\nChinese Zen , by Heinrich Dumoulin, S. J., English translation by Ruth\nFuller Sasaki, published by The First Zen Institute of America, Inc., New\nYork, 1953, page 6. The Chinese text appeared on page 46.\n     The Nangaku and Seigen Branches were to flourish side by side.\nAlthough there were developed FIVE Schools later on, the Rinzai and the\nSōtō Schools would continue on not only in China, but also in Japan.\n     In the Sōtō School in China, Rokumon's heirs led to the Chiao-\nshan(Shōzan) line which has flourished to the present day. (See Charts X\nand X A).\n     In a parallel way, the Rinzai School in China could be traced from\nEngo Kokugon (1063-1135) to Mujun Shihan (1178-1249) and then\nbranched out into two long lines. (See Chart VI). The first line started from\nSeggan Sokin (1216-1287) and continued for fifteen generations to Ingen\nRyūki (1592-1673) who went to Japan to be the founder of theōbaku"}]}
{"conversation": [{"input": "", "output": "School. The second line started from Jōji Myōrin (1201-1261) and\ncontinued for fourteen generations to Kōan Ensei, who started the Ku-shan\n(Kozan) line. The Kozan line (See Chart VI A) has flourished to the present\nday. According to Star-Lamp Records edited by Abbot Hsu Yun (Kiun,\n1840-1959), the Kozan line continued to Abbot Hsu Yun, and his dharma-\ngrandson, Abbot Ling-yuan (Reigen, 1902- ), who was the founder of\nDaikaku-ji at Keelung, Taiwan.\n\f    In this book, one photograph was taken when the present author visited\nReverend Ling-yuan with Reverend Sheng-yen (Shōgen, 1930- ).\n    From Chart VI, Genyū Shōden (1549-1614) had another disciple,\nTen'in Enshū (1575-1635), whose disciple was Gyokurin Tsūshū (1614-\n1675). Gyokurin Tsūshū was recognized prominent as the founder of Kao-\nmin Temple (Kōmin-ji), Yangchow, Kiangsu. The Kao-min (Kōmin) line\nleads to Abbot Lai-Ko(Raika, 1881-1953), another prominent Zen Master\nof the Rinzai School in China. (See Chart VI B).\n\f      贰 六祖及其众弟子"}]}
{"conversation": [{"input": "", "output": "贰 六祖及其众弟子\n  禅宗第六祖慧能（638—713）未出家时俗姓卢，祖居范阳（在今\n北京西南。译者注：范阳为河北省涿县）。唐武德（618—626）中\n期，父亲被贬官，流放到新州（今广东省新兴县东）。慧能3岁时，父\n亲去世，家里很穷，长大后就在城里卖柴度日。在他20岁时，有一\n天，听到一旅客在读《金刚经》，旅客告诉他，五祖弘忍正在黄梅\n（在今湖北省）讲解《金刚经》。慧能听后深有感悟，求其母亲准许\n他北行千里去拜师。在北行途中到达韶州时，遇见一人名刘志略。刘\n的姑母是一尼姑，法名叫无尽藏。尼姑读《涅槃经》给他听，并向他\n解释经中意义。慧能不识字，却听得懂经中意义，感受很深。尼姑\n问：“你不识字，怎么能听得懂经中的意义呢？”慧能说：“佛法妙理不\n在文字上。”尼姑大为惊异，告诉乡里人说，此人很不寻常，是一得道\n之人，应该对他尊敬和供养。于是众人就把当地的宝林古寺修缮好，\n请慧能住进去，为大家讲佛法。一天，他想到自己原来的目的是要去\n求大法，怎么能到此为止、半途而废呢？第二天就告别离去，继续北\n行。到达乐昌县时，遇到了智远禅师，智远告诉他说，来自西方印度\n的菩提达摩曾在黄梅传授衣钵心印，现已传到了第五代弘忍大师，应\n该到东禅寺去拜师求教。慧能大约是在660年到达了黄梅，然后在661\n年离开了那里。\n  根据《大正藏》第51卷第182页《历代法宝记》中的记载，慧能到\n达黄梅时，年方22岁。第一次拜谒弘忍禅师时，师问：“你从何处\n来？”答：“来自新州，愿作佛。”弘忍说：“新州是南蛮之地。”慧能\n答：“虽是南蛮人，同样也有佛性，与师父的佛性能有什么差别呢？”\n\f这给弘忍禅师留下了很深刻的印象，于是就接受了他，不过只是安排\n他去磨坊踏碓（舂米的石具），让他干了八个月的活。\n  慧能传给后世的《坛经》中关于弘忍向慧能传授衣钵的故事如下\n（参见陈荣捷教授的《坛经》译本第31—43页，美国纽约牙买加圣约\n翰大学出版社，1963）："}]}
{"conversation": [{"input": "", "output": "有一天，五祖突然召集弟子们都来到他面前。众弟子到齐后，五祖就说：“我要对大家\n讲，生与死是十分严肃的大事，你们终日做功课，企求福德。不过你们事实上并没有努力去\n寻求如何脱离生死苦海，获得自由自在。如已迷失了自己本有的佛性，那么福德又怎能拯救\n你们呢？你们大家都要用自己本心所固有的佛性智慧，回自己室内去深入思考，每人写一首\n诗偈交给我。等我看后就会决定究竟谁确能领悟佛性的根本，我就会将衣钵和禅宗佛法传授\n给他，成为禅宗第六祖。大家都快快回去吧！”\n  神秀是首座教授师（于706年去世），心想：“大家都不想呈上诗偈以表示所领悟的佛\n性，因为我已是教授师了。但如果我也不呈上诗偈来表示我心中所领悟的佛性，那么师父又\n怎能知道我对佛性领悟程度的深浅呢？所以我还是应该向师父呈上诗偈来表示我心中的领\n悟……如果我不呈诗偈来显示我的领悟，那我就永远得不到佛法的传授了。”他想了很久，觉\n得这件事毕竟太难了。就这样一直等到半夜，想趁此时不让任何人看到，悄悄走到禅堂南面\n房廊处，在墙壁上写下一首诗偈，来显示其心中的领悟，盼望能得到佛法的传授……\n  就在半夜无人看见时，首座神秀手持蜡烛，在南廊墙壁上写诗偈如下：\n  身体是一颗完美的智慧之树（菩提树），\n  心就像明亮的镜台。\n  时时刻刻都要勤加拂拭，\n  不让它沾染尘埃。\n  （此偈原文为：身是菩提树，心如明镜台。时时勤拂拭，莫使有尘埃。）\n  ……五祖突然见到此偈，读后就对一位宫廷画师（原被请来准备在壁上画佛经故事的）\n说：“我给钱三万，劳驾你远道而来，深表感谢。不过，现在我们又不想画了。《金刚经》上\n这样说：‘所有事物的相状，都是虚妄不实的假象。’不如就把此偈保留在这里，好让众多迷悟\n之人能经常读到它。如果确能按照它去修行，那就不会堕入三恶道中（地狱、饿鬼和畜\n生），这样按照佛法去修行的人就会得到很大的福。”\n  随后，五祖就叫首座神秀来到禅堂，问：“此偈是你写的吗？如果是你写的，你应能得到\n佛法的传授。”\n  首座神秀答：“请宽恕我，这确实是我写的。但弟子不敢妄求禅法的继承，只望师父慈\n悲，审察一下弟子是否略有粗浅智慧，能稍微悟解根本的佛性大意。”\n  五祖说：“你写的这首诗偈表示你虽有所悟解，但还不能说已经完全透彻，只可以说已到\n了大门口，却还未能入门。一般人遵照你这首诗偈去修行，当然不会没有收获。但仅仅持这"}]}
{"conversation": [{"input": "", "output": "了大门口，却还未能入门。一般人遵照你这首诗偈去修行，当然不会没有收获。但仅仅持这\n样的看法，要想求得最高最透彻的智慧，那还是无效的，必须要进入真理大门的里面去认识\n\f自己本有的佛性。现在回去继续思考一两天，再作一首诗偈给我。如果你确已跨进了真理大\n门，认识了自己本有的佛性，那我就可以把衣钵和佛法传授给你了。”\n   有一童子，带引慧能来到南面房廊下，即向壁上那首诗偈参拜致礼。慧能不识字，请人\n读给他听，听后马上理解了诗中的基本大意。于是慧能也作了一首诗偈，再请一识字的人把\n它写在西面房廊的墙壁上，表白自己所认识的本心。任何人如果不明白自己本心，那么学佛\n法也是无用的。如果能明白了自心并认识了本性，那就会立即领悟佛法的根本。慧能的诗偈\n是：\n   完美透彻的智慧根本没有什么树，\n   明亮的镜子也根本没有什么台。\n   佛性永远是洁净的，\n   哪里会有什么尘埃？\n   （此偈原文为：“菩提本无树，明镜亦非台。佛性常清净，何处惹尘埃？”《坛经》中记\n载另一诗偈，这里从略。）\n   五祖见了此诗后，顿时觉得只有慧能方才是真正能领悟佛性大意的人，但又怕众人不服\n气，会给慧能带来麻烦。所以不想明讲，只对众人说：“这首诗偈最终也没有完全领悟。”\n   当天半夜，五祖把慧能叫到禅堂内，向他讲解《金刚经》，慧能听后，马上能领悟经中\n要旨。就在当天深夜，五祖向慧能传授了佛法。在寺内并无任何人知晓之下，慧能就获得了\n传授给他的顿悟佛法和传承衣钵。\n   五祖对慧能说：“你当上了禅宗第六代祖师，这件袈裟是嗣承祖师的信物，代代相传。至\n于顿悟的佛法，就只能以心传心，要通过自己的努力去达到领悟境界。”"}]}
{"conversation": [{"input": "", "output": "根据《历代法宝记》记载，这一在秘密中进行的佛法传授经历了三天\n三夜之后，五祖建议慧能从速离开黄梅，过长江南行。也就在三天之\n后，五祖方才向众弟子宣布：佛法继承人现已去了岭南。众弟子问：\n“是谁去了岭南？”法如回答说：“那是慧能。”故事还说：有一僧人名\n慧明，过去做过将军，听后马上就去追赶慧能，直到大庾岭才追上\n了。慧能受到惊吓，准备把衣钵让他拿去。慧明说：“我来不是要这衣\n钵，请你教给我在你离开之时师父传授给你的佛法指示。”于是慧能就\n向他讲授了一些心法，指示应该怎样去寻求人的本性。\n  再回到《传灯录》中所载，五祖当时曾命慧能隐居于南方四会和\n怀集两地之间。所以在以后16年间，慧能就平静地云游于此两地区，\n传播佛法（慧能在661年离开黄梅，经历16年，即在676年到了广\n州）。\n\f  唐高宗仪凤元年（676），慧能在广州法性寺遇见一位专门讲解\n《涅槃经》的印宗法师。有一天，印宗在讲经时，寺中旗幡正在风中\n飘扬，有两名僧人发生了争辩。一人坚持说风在动，另一人则说幡在\n动。慧能就跟他们说：“既不是风在动，也不是幡在动，真正在动的只\n是你们自己的心。”印宗听到了这一深刻见识后，就决定要向慧能学习\n佛法。677年的正月十五日，印宗法师为慧能剃了发，在二月八日慧能\n又在法系祖师智光那里受了戒。\n  整整一年后，慧能被邀请返回韶州的宝林古寺。韶州刺史韦琚就\n邀请他到大梵寺去讲经说法。在他的讲解中，特别着重指出，众生都\n有佛性，人的本性原来都是很纯洁清净的。只要按自己的本性去修\n行，他就将等同于佛。所以不需向外界去求佛，而应该向自己的本性\n来求佛。所有佛性、所有佛法和所有经文都是内在固有的。\n  六祖慧能在韶州居住了近四十年，于713年圆寂，终年76岁，朝廷\n敕谥尊号为大鉴禅师。\n  S. J.海因立希·杜慕林研究了公案集《无门关》，该集反映了约五\n百年间的中国禅宗史。然后他就用德文写了中国佛教禅宗史的纲要，\n出版于《纪念集》系列中（1941年版，第6卷，第40—72页）。后来再\n由罗丝·富勒·佐佐木夫人把它译成英文，1953年在纽约出版：《中国\n禅宗在第六祖以后的发展——在〈无门关〉启示下》，附有她的注解\n和索引。在罗丝·富勒·佐佐木夫人的建议下，杜慕林在1959年又用德\n文写了《佛教禅宗史》，并由保罗·披切译成英文，1963年由纽约潘塞\n恩图书出版公司出版。在该书开头四章中论述的内容是：（1）早期佛"}]}
{"conversation": [{"input": "", "output": "恩图书出版公司出版。在该书开头四章中论述的内容是：（1）早期佛\n教和小乘佛教的神秘要素；（2）大乘佛教内部的神秘性；（3）大乘\n佛经与禅宗；（4）中国禅宗的冀望。读本书之前，推荐读者最好先去\n读一下杜慕林著、保罗·披切译的《佛教禅宗史》，尤其是开头的四\n章。\n\f  该书第五章为“禅宗初期祖师”，内容与本书第一章相似。第六章\n为“中国禅宗兴盛期”，内容与本章相仿，即从六祖开始讲起。下文引\n自该书第94页："}]}
{"conversation": [{"input": "", "output": "大乘佛教哲学肯定可以看作是慧能玄学思维的第一源泉。在其思想的表达和发展中，人\n们还可找到很多中国本身文化遗产内容。例如，当他用物与物性的概念来解释沉思与智慧之\n间的关系时，他实质上就把佛教内容注入中国模式之中。同样，当他谈及佛法世界时，也就\n非常像中国道家谈论宇宙一样。不过他的宇宙观当然还是在佛教框架之内。有关自性、佛性\n和佛性认识等概念的结合，都可预期在大乘佛经中找到。所以也很难在慧能的说教中找到有\n什么完全崭新的内容。不过，即使说他所宣示说教的许多内容都是本来早已有的，我们却仍\n应承认他的原创性，但不是思想家而是玄秘主义的原创性。就好像玄秘大师埃克哈特的说教\n源自学院哲学、教会神父和新柏拉图主义，把它们重新系统化地表达在他的玄秘主义中，慧\n能同样也是在他个人认识和经验上吸收了大乘佛教的玄学体系，再丰富和充实了道家学说的\n影响，以传教士的热心激情来传教播道。\n  慧能和他的宗派对于领悟启示的内容在哲学上的详尽阐述却并无多大关心。在他们看\n来，一切都取决于自我解脱的经历。实现启示领悟就会带来最终的解脱。这种顿悟的经历，\n就好像人在饮水时立刻就知道是暖是冷一样，任何言词都没用。"}]}
{"conversation": [{"input": "", "output": "根据艾伦·瓦茨《禅道》第88页，可以对佛教禅宗的要旨总结为以下几\n点：（1）对外说教，背离过去传统；（2）不以语言文字为基础；\n（3）直指人的内心；（4）窥见人的本性而获得了佛性。\n  在继承慧能的许多法嗣中至少有五人比较卓越：\n  （1）荷泽神会（670—762）\n  （2）南阳慧忠（？—775）\n  （3）永嘉玄觉（665—713）\n  （4）南岳怀让（677—744）\n  （5）青原行思（？—740）\n  根据胡适博士所著《神会传》，神会生于670年，于762年圆寂，\n高寿92岁。他参与了禅宗南北两个宗派之间激烈的论争并获得了胜\n利，这就最终确定了慧能作为禅宗六祖的地位。\n\f  根据记载，唐德宗贞元十二年（796）向神会赐谥，尊号为禅宗第\n七祖，见胡适《神会传》第70—71页。不过这一荣誉称号在佛教禅宗\n史上也不算非常重要。荷泽神会分支（称为荷泽宗）的第四代法嗣圭\n峰宗密（780—841）被尊为中国华严宗的第五祖。其传承世系如下：\n  （1）荷泽神会（670—762）\n  （2）磁州智如（749—834）\n  （3）益州南印\n  （4）遂州道圆\n  （5）圭峰宗密\n华严宗的传承世系如下：\n  （1）法顺（557—640）\n  （2）云华智俨（602—668）\n  （3）贤首法藏（643—712）\n  （4）清凉澄观（738—839）\n  （5）圭峰宗密（780—841）\n  （6）长水子璇（965—1038）\n在神会与清凉澄观之间还有另一个传承关系，即神会的另一弟子五台\n无名（722—793）也是澄观的师父。这里还可以提一下，益州南印还\n有一个弟子是东京神照（776—838）。\n  近代中国禅宗大师虚云大师（1840—1959）在上海玉佛寺讲道时\n曾说："}]}
{"conversation": [{"input": "", "output": "有一次七祖神会问六祖慧能：“应怎样去修行方能不堕入尊卑上下的等级？”六祖问：“你\n是怎样做的呢？”神会答：“我并没有去学习践行圣人的真理！”六祖问：“那么你是属于哪一\n等级呢？”神会答：“即使圣人真理也未存在，哪里还有什么等级呢？”六祖听了这些应答，对\n神会的悟解深度留下了非常深的印象。（见张澄基：《禅宗的修行》，第75—76页）\n\f由上面这段，我们可知活到近120岁高龄的虚云大师（1840—1959）不\n仅承认神会为禅宗第七祖，而且还引用此段慧能与神会之间的对话，\n对禅学学子们进行一次有意义的讲课。\n  南阳慧忠（？—775）很长寿，为很多大师所尊敬。他是国师，唐\n肃宗（在位756—762）和唐代宗（在位763—779）都是他的弟子。他\n在唐代宗大历十年圆寂。\n  永嘉玄觉（665—713）与左溪玄朗（673—754）一起师事天台宗\n七祖天宫慧威。左溪后为天台宗第八祖，他鼓励永嘉去拜见韶州（今\n广东省）曹溪的慧能大师，向他致敬。永嘉被称为真觉大师，他留给\n后世一首《证道歌》，以下几行引自R. H.布莱思《禅与禅宗经典》第\n1卷第107页：\n\n  真正有智慧的人，一直平静，不动心。\n  既不排除幻想，也不苦苦去求真。\n  无知在本质上就是佛性。\n  我们虚幻之体就是这世界之身。\n  ……\n  自从那时我认知了来曹溪之路，\n  我也认知了已无关于生和死。\n  行即禅，坐即禅；\n  或谈吐或无语，或动或静止，\n  精髓所在是安稳松弛。\n  ……\n  一切原则均非原则；\n  无关于心灵直觉。\n  ……\n  它永不离此地，而永远完美无缺。\n  你到处去找它，但就是见不到它。\n  你不能得到它，但又不能脱离它。\n  你什么都不做时，啊！它就在那里！\n  你不作声时它在讲，你在讲时它默默无语。\n\f这里的“它”当然就应是“道”或“路”。\n  在《坛经》中讲述了永嘉拜见慧能时的故事（亦见R. H.布莱思：\n《禅与禅宗经典》第1卷，第105页）。慧能是读了《金刚经》而得到\n了启悟，永嘉则是读了《维摩诘经》而得到了启悟。但两人都坚持认\n为他们的启悟是来自内心，而并不是来自读经。\n  R. H.布莱思在其书中的译文如下："}]}
{"conversation": [{"input": "", "output": "永嘉围着六祖绕行了三周，不向六祖施礼，而只是振动手中有铁环的锡杖。六祖问：“僧\n人有三千种威仪，八万条详细的戒行。请问尊座来自何地？为什么这样自信和傲慢？”永嘉\n答：“生死事至关重大，万物又迅速变化，永不止息。”慧能问：“为什么不去体会和掌握‘无\n生’和‘无时’？”永嘉答：“不生不灭就是本体，‘无时’即在掌握。”五祖表示赞同说：“确是这\n样，确是这样！”于是永嘉就遵照规定的礼仪，向六祖礼拜，然后马上辞别而去。\n\n\n\n  南岳怀让（677—744）是禅宗南岳支系的创建人。根据《传灯\n录》所载（见《大正藏》第51卷，第240—241页），在慧能与南岳怀\n让之间有一段对话如下：\n\n  慧能问：“你来自何地？”\n  怀让答：“来自嵩山。”\n  慧能说：“什么物，与么来？”\n  怀让说：“说似一物即不中。”"}]}
{"conversation": [{"input": "", "output": "这些内容出自S. J.海因立希·杜慕林著的《中国禅宗的发展》，由罗丝·\n富勒·佐佐木从德文译成英文，纽约州的美国第一禅堂于1953年出版。\n  公元713年，即唐玄宗先天二年（睿宗传位于玄宗后改元先天），\n怀让迁居衡山，住在般若寺。应注意到，慧能的圆寂也是在713年，据\n记载怀让侍从于慧能左右已有十五年之久。怀让的法嗣是马祖道一\n（709—788），马祖原在传法院终日坐禅沉思。怀让禅师见到了，问\n他：“你坐禅在求什么？”马祖答：“为求成佛。”怀让就拿了一块砖，\n\f试图去磨光它。马祖问：“大师在做什么？”师答：“我要把它磨作镜\n子。”马祖问：“怎么能把砖磨成镜子呢？”怀让说：“磨砖不能成镜，\n那么坐禅又怎样能成佛呢？”马祖恍然大悟，他后来有很多弟子，其中\n如：\n  百丈怀海（720—814）\n  大珠慧海\n  玉姥翛然\n  盐官齐安（750？—842）\n  归宗智常\n  五泄灵默（747—818）\n  南泉普愿（748—834）\n  西堂智藏（735—814）\n  大梅法常（752—839）\n  章敬怀晖（756—815）\n  鹅湖大义（746—818）\n  兴善惟宽（755—817）\n  汾州无业（760—821）\n  庞蕴（？—811）\n  邓隐峰百丈怀海（720—814）有几位弟子如下：（1）沩山灵祐\n（771—853），（2）黄檗希运（？—850），（3）长庆大安（793—\n883），（4）大慈寰中（780—862）。沩山和他的弟子仰山慧寂（807\n—883）是沩仰宗的创建人。黄檗希运是临济义玄（？—866）的师\n父，而临济则是临济宗的创建人。\n  玉姥翛然是日本僧人最澄（767—822）的师父，最澄即是日本天\n台宗的创建人。盐官齐安（750？—842）是义空和道助两人的师父，\n两人都被邀请去了日本。\n\f  归宗智常只有一个弟子高安大愚。南泉普愿（748—834）则有好\n几个法嗣：赵州从谂（778—897）、长沙景岑（788—868）和大夫陆\n亘（764—834）。大梅法常（752—839）有一弟子是杭州天龙，天龙\n有一弟子是俱胝。\n  黄檗的弟子除临济义玄之外，其他还有：睦州道纵（780？—\n877？）、相国裴休、乌石灵观以及千顷楚南。沩山弟子除仰山慧寂之\n外，其他还有香严智闲和灵云志勤。长庆大安有两弟子：灵树如敏\n（？—918）和大隋法真。\n  南岳支系和沩仰宗将在第三章、临济宗则将在第四章中叙述。"}]}
{"conversation": [{"input": "", "output": "（？—918）和大隋法真。\n  南岳支系和沩仰宗将在第三章、临济宗则将在第四章中叙述。\n  南岳支系是R. H.布莱思《禅与禅宗经典》第3卷的主题，而青原\n支系则是该书第2卷的主题。布莱思在第2卷序言中写道："}]}
{"conversation": [{"input": "", "output": "本卷的要旨是叙述从慧能到云门的禅宗历史，也就是禅宗世系分支中的青原支系。不过\n读者在这里可读到一些更有趣的内容，即有关各代祖师的轶事精选。如《碧岩集》、《无门\n关》和《从容录》都是根据这些轶事编写的。这三篇作品就好像是最佳诗人的最佳诗篇选\n集，会给我们提供有关中国禅宗大师们一部分非常崇高的见解和观点。"}]}
{"conversation": [{"input": "", "output": "青原行思（？—740）是禅宗青原系的创建人，或许也是六祖慧能\n的首座弟子。六祖虽然向他传授了衣钵，但并未明确指定他是继承\n人，虽将珍贵的禅宗传统信物交给了他，不过仍留在曹溪寺内，镇守\n山门。\n  青原的法嗣是石头希迁（700—790），著有《参同契》和《草庵\n歌》。在《参同契》中石头称佛是大隐者，称所有事物的意义和基础\n为精神本原（“灵源”）。石头在《参同契》中阐述了对立双方“事”和\n“理”、“明”和“暗”的辩证关系，在分解后可以提升到更高层次的统一\n整体，这可以认为是走向石头宗随后“五级”原理的根本基础或第一\n步。\n  石头的弟子有：\n\f  （1）药山惟俨（751—834）\n  （2）天皇道悟（748—807）\n  （3）丹霞天然（739—824）\n  药山的弟子有：（1）云岩昙晟（782—841），（2）道吾圆智\n（769—835），（3）船子德诚。而云岩昙晟的弟子洞山良价（807—\n869 ） 则 是曹 洞宗 的 创 建 人。道吾圆智的弟子是石霜庆诸（807—\n888），船子德诚的弟子则是夹山善会（805—881）。\n  丹霞天然的弟子是翠微无学，翠微的弟子是投子大同（819—\n914）。\n  天皇道悟是龙潭崇信的师父，龙潭的弟子是德山宣鉴（782—\n865）。德山的弟子有：（1）雪峰义存（822—908），（2）岩头全奯\n（828—887），（3）感潭资国。雪峰的弟子则有（a）玄沙师备（835\n—908）；（b）云门文偃（864—949），是云门宗的创建人；（c）保\n福从展（？—928）；（d）长庆慧稜（854—932）；（e）翠岩令参；\n（f）鼓山神晏（863—939）。\n  玄沙师备是罗汉桂琛（867—928）的师父，桂琛的弟子法眼文益\n（885—958）是法眼宗的创建人。法眼有一弟子天台德韶（891—\n972），天台的弟子是永明延寿（904—975）。\n  云门的弟子有：香林澄远（？—987）、洞山守初（910—990）、\n巴陵颢鉴和德山圆密。香林是智门光祚（？—1031）的师父，智门的\n弟子是雪窦重显（980—1052）。雪窦写了一百首禅诗，《碧岩集》就\n是在这些诗的基础上写成的。雪窦的法嗣天衣义怀（993—1064）有两\n弟子：慧林宗本（1020—1099）和圆通法秀（1027—1090）。\n  洞山良价的弟子有：（1）曹山本寂（840—901），（2）云居道"}]}
{"conversation": [{"input": "", "output": "洞山良价的弟子有：（1）曹山本寂（840—901），（2）云居道\n膺（？—902），（3）九峰普满，（4）龙牙居遁（835—923），\n（5）疏山匡仁（837—909），等等。\n\f  洞山良价和曹山本寂是曹洞宗的创建人。曹山本寂的弟子是曹山\n慧霞，慧霞的弟子是华严正慧。云居道膺的弟子是同安道丕（889—\n955）和云居怀岳。九峰普满的弟子是同安威，同安威的弟子有同安观\n志和陈州石镜。同安观志的弟子是梁山缘观和陈州灵通。梁山的弟子\n是大阳警玄（943—1027）。大阳很老时还未能找到合适的后继法嗣，\n拜托福山法圆（991—1067）代他找一个合适者。于是投子义青（1032\n—1083）成为继承大阳警玄衣钵的法嗣。投子的尊号是妙续大师，意\n思是妙心相续不绝。投子的弟子是芙蓉道楷（1043—1118）。芙蓉的\n法嗣有丹霞子淳（1064—1119）、鹿门自觉（？—1117）和枯默法\n成。丹霞的众多法嗣在中国南方传道兴旺，其第四代弟子是天童如净\n（1162—1228）。天童的弟子道元希玄成为日本曹洞宗的始祖。至于\n鹿门自觉的众后嗣则兴盛于中国北方，他的世系继续不断传到心越兴\n俦（1642—1696），心越也去了日本。\n  上述曹洞宗在中国的传承世系来自《景德传灯录》，见拙著《禅\n宗师承记》。"}]}
{"conversation": [{"input": "", "output": "有一刘某，十分崇拜石头希迁，曾说：在江之西有马祖道一是大师，在湖之南有石头希\n迁是大师。百姓众人群集去到那里朝拜大师，谁没有去拜见这两位大师就会自认愚昧无知。"}]}
{"conversation": [{"input": "", "output": "上文引自S. J.海因立希·杜慕林《中国禅宗的发展》（由罗丝·富勒·佐\n佐木译成英文，纽约州美国第一禅堂出版）1953年版第6页；《禅宗师\n承记》第46页。\n  中国禅宗的南岳和青原两大支系同时发展，一起繁盛兴旺。后又\n发展成为五个宗系，其中临济和曹洞两宗，则不仅在中国，而且在日\n本也都继续不断繁衍兴盛。\n  曹洞宗在中国，由鹿门自觉的众多法嗣一直传到焦山系，继续兴\n盛，直到今天（见附表X和X A）。\n\f  与曹洞宗相平行，临济宗在中国也可由圆悟克勤（1063—1135）\n传承到无准师范（1178—1249），于是再分为两个长支系（见附表\nVI）。第一分支自雪岩祖钦（1216—1287）开始，继续传了十五代，\n到隐元隆琦（1592—1673）去了日本，成为日本黄檗宗的创建人。第\n二分支自净慈妙伦（1201—1261）开始，连续传了十四代到高庵圆\n清，开始创建了鼓山系，鼓山系（见附表VI A）一直兴盛到今天。根\n据虚云大师（1840—1959）编著的《星灯集》，鼓山系一直传到虚云\n大师和他的第二代法嗣灵源方丈（1902—    ），灵源是台湾基隆大觉\n寺的创建人。\n  书中有一照片是本书作者在拜访灵源法师时，与圣严法师在一起\n的合影留念。\n  根据附表VI：幻有正传法师（1549—1614）另有一弟子天隐圆修\n（1575—1635），天隐有一很卓越的弟子玉琳通琇（1614—1675），\n是江苏扬州高旻寺的创建人。高旻系传至来果方丈（1881—1953），\n是临济宗在中国的另一位卓越的禅宗大师（见附表VI B）。\n\f  CHAPTER 3 THE NANGAKU\n   BRANCH AND THE IGYŌ\n         SCHOOL\n     Nan-yueh Huai-jang (Nangaku Ejō, 677-744) started the Nangaku\nBranch of Zen after Hui-neng (Enō), the Sixth Patriarch. R. H. Blyth's Zen\nand Zen Classics , Vol. 3, is devoted to this branch of Zen history, except\nfor the first chapter, which deals with \"The Disciples of Tōzan\" of the"}]}
{"conversation": [{"input": "", "output": "Seigen Branch.\n     In Chapter 2 above, mention was made about how Ejō instructed Baso\nconcerning zazen by comparing sitting in meditation to polishing a tile for a\nmirror. On another occasion Ejō said to Baso:"}]}
{"conversation": [{"input": "", "output": "To train yourself in sitting meditation (zazen ) is to train yourself to be a sitting Buddha. If\n   you train yourself in zazen , (you should know that) Zen is neither sitting nor lying. If you train\n   yourself to be a sitting Buddha (you should know that), the Buddha is not a fixed form. Since\n   the Dharma has no (fixed) abode, it is not a matter of making choices. If you (make yourself) a\n   sitting Buddha, this is precisely killing the Buddha. If you adhere to the sitting position, you will\n   not attain the principle (of Zen)."}]}
{"conversation": [{"input": "", "output": "The English translation was taken from The Way of Zen by Alan W. Watts,\npage 110. The Chinese version was quoted in History of Chinese Zen\nMasters by Y. H. Ku, page 58.\n     Ma-tsu Tao-i (Baso Dōitsu, 709-788) was a native of Shih-fang in the\ndistrict of Han-chou (now northwest of Cheng-tu, in Szechwan Province).\n\fHe became a monk when he was twelve years old. Then he traveled to Nan-\nyueh, in Hunan Province, and studied under Master Huai-jang(Ejō), who\nhad then nine disciples. Of these only Baso received the sacred mind-seal\n(as heir). According to the Lamp Records , six disciples received the Inka.\nRemember the story about Daruma (See Daishō Daizōkyō , Vol. 51, page\n151):\n\n        Daruma said: \"In Tang-China, there were three persons who received my Dharma: one\n   received my marrow, one received my bones, and one received my flesh. Hui-ke (Eka) received\n   my marrow, Taoyu received my bones, and Nun Tsung-chih received my flesh.\"\n\n\n\nSo in Ejō's case, he remarked:"}]}
{"conversation": [{"input": "", "output": "So in Ejō's case, he remarked:\n\n        You six persons all testify to my body, but each takes a road. One person (Chang Hao)\n   receives my eyebrows, dignified in appearance. One person (Chih Ta) receives my eyes, swift in\n   looking around. One person (Tan Jan) receives my ears, deft in hearing reason. One person(Shen\n   Chao) receives my nose, well versed in sensing odor (chi). One person (Yen Tsin) receives my\n   tongue, able in making speeches. One person (Tao-i) receives my mind or heart, understanding\n   the ancient and the present."}]}
{"conversation": [{"input": "", "output": "One may note that just as Hui-ke (Eka) became the Second Patriarch,\nbecause he received the marrow of Daruma, Baso became the dharmaheir\nof Ejō, because he received the mind (or heart) of the Master. However, the\nother five persons did also receive the Inka, and thus became disciples. (See\nthe Lamp Records , in Daishō Daizōkyō , Vol. 51, pages 240-241). Ejō\nentered nirvana in 744 A.D., the third year of the Tien-Pao era under the\nreign of Hsuan-tsung.\n     From the Lamp Records , Professor Chang Chung-yuan had translated\nthe following biographical notes concerning Baso Dōitsu. (See Chang:\n\fOriginal Teachings of Ch'an Buddhism , Pantheon Books, 1969, pages 148-\n152)."}]}
{"conversation": [{"input": "", "output": "One day the Master spoke to his assembly as follows: \"All of you should realize that your\n   own mind is Buddha, that is, this mind is Buddha's Mind. The great Master Bodhidharma came\n   from India to China to transmit the Mahayana Buddhist doctrine of the One Mind in order to\n   enlighten us all.\"\n         …\n         \"Those who seek for the Truth should realize that there is nothing to seek. There is no\n   Buddha but Mind; there is no Mind but Buddha. Do not choose what is good, nor reject what is\n   evil, but rather be free from purity and defilement. Then you will realize the emptiness of sin.\"\n         …\n         \"Whenever you speak about Mind, you must realize that appearance and reality are\n   perfectly interfused without impediment. This is what the achievement of bodhi is.\"\n\n\n\nThen the assembly was asked to hear Master Baso's gāthā:"}]}
{"conversation": [{"input": "", "output": "Anytime you wish to speak about Mind, speak!\n        In this way, bodhi is tranquil.\n        When appearance and reality are perfectly interfused without impediment,\n        Birth is simultaneously no-birth."}]}
{"conversation": [{"input": "", "output": "Baso was remarkable in appearance. He strode like an ox and looked\naround like a tiger. His tongue could be stretched to reach over his nose;\ntwo circular marks were imprinted on the soles of his feet.\n     Baso had many disciples, among them were:\n     Po-chang Huai-hai (Hyakujō Ekai, 720-814)\n     Ta-chu Hui-hai (Daishu Ekai)\n     Yu-lao Hsiao-jan (Gyokurō Kyūnen)\n     Yen-kuan Chi-an (Enkan Saian, 750?-842)\n     Kuei-tsung Chih-chang (Kisū Chijō)\n\f    Wu-hsieh Ling-mo (Gosetsu Reimoku, 747-818)\n    Nan-chuan Pu-yuan (Nansen Fugan, 748-834)\n    Hsi-tang Chih-tsang (Saidō Chizō, 735-814)\n    Ta-mei Fa-chang (Daibai Hōjō, 752-839)\n    Po-chang Wei-cheng (Hyakujō Isei)\n    Pan-shan Pao-tsi (Banzan Hōseki)\n    Ma-ku Pao-che (Mayoku Hōtetsu)\n    Lu-tsu Pao-yun (Roso Hōun)\n    Chang-ching Huai-hui (Shōkei Eki, 756-815)\n    Go-hu Ta-yi (Gako Daigi, 746-818)\n    Fu-yung Ta-yu (Fuyō Daiyu)\n    Hsing-shan Wei-kuan (Kōzen Ikan, 755-817)\n    Fen-chou Wu-nieh (Bunsō Mugyō, 760-821)\n    Pang Yun (Hō Kōji, d. 811)"}]}
{"conversation": [{"input": "", "output": "Pang Yun (Hō Kōji, d. 811)\n    Teng Yin-feng (Tō Impō)\n    Fu-kuang Ju-man (Bukkō Nyoman)\n    Po-chang Huai-hai (Hyakujō Ekai, 720-814) became a monk when he\nwas twenty years old. When studying under Baso, Hyakujō came up to the\nMaster for a second time. Baso first used \"Kwatz!\" (this was later used by\nRinzai); he uttered it so loudly that it deafened Hyakujō's ears for three\ndays. At a later date Hyakujō went out attending Baso. A flock of wild\ngeese was flying by. Baso asked: \"What are they?\" Hyakujō Ekai answered:\n\"They are wild geese.\" Baso: \"Whither are they flying?\" Ekai: \"They have\nflown away.\" Baso suddenly took hold of Ekai's nose and gave it a twist.\nHyakujō felt so painful that he cried aloud: \"Oh! Oh!\" Baso said: \"You say\nthat they have flown away. But they have been here from the very\nbeginning.\" This enlightened Hyakujō suddenly, his back wet with\n\fperspiration. This was an example of satori , as recorded. (For the English"}]}
{"conversation": [{"input": "", "output": "version, see D. T. Suzuki: Essays in Zen Buddhism , First Series, 1949,\n1961, page 240).\n     On the day following Hyakujō's satori , Baso appeared in the\npreaching hall (zendō), and was about to speak before the assembly.\nHyakujō came forward and rolled up the matting. Baso came down from his\nseat quietly and returned to his room. Baso called Hyakujō to his room and\nasked him about his behavior. Hyakujō replied: \"You twisted my nose\nyesterday. It was quite painful.\" Baso said: \"Where was your thought\nwandering then?\" Hyakujō said: \"It is not painful any more today.\"\nHyakujō, having been enlightened, felt like a \"golden-haired lion.\"\n     Hyakujō Ekai drew up his set of regulations known as \"Regulations in\nthe Zen Monastery\" (Hyakujō shingi) in about the middle of the Tang\nDynasty. These regulations were preserved today in a compilation by\nimperial order in the Yuan Dynasty. (See Daishō Daizōkyō , No. 2025).\n     Chang-ching Ta-an (Chōkei Daian, 793-883) asked Hyakujō: \"I wish"}]}
{"conversation": [{"input": "", "output": "to know about Buddha; what is he?\" Hyakujō answered: \"It is like seeking\nfor an ox while you are riding on it.\" Daian: \"What shall I do after I know?\"\nHyakujō: \"It is like going home riding on it.\" Daian: \"How can I behave in\naccordance with the Dharma?\" Hyakujō then told him: \"You should behave\nlike a cow-herd, who carries a staff and sees to it that his cattle would not\nwander away into somebody else's rice-fields.\" This story was referred to\nfrequently in Zen literature, and The Ten Cow-herding Pictures showed the\nupward steps of spiritual training in a systematic way. These steps are: (1)\nLooking for the Cow; (2) Seeing the Traces of the Cow; (3) Seeing the\nCow; (4) Catching the Cow; (5) Herding the Cow;(6) Coming Home on the\nCow's Back; (7) The Cow Forgotten, Leaving the Man Alone; (8) The Cow\n\fand the Man Both Gone Out of Sight; (9) Returning to the Origin, Back to\nthe Source; and (10) Entering the City with Bliss-bestowing Hands.\n     The following anecdote was described by R. H. Blyth in his Zen and"}]}
{"conversation": [{"input": "", "output": "Zen Classics , Vol. 3, Chapter 4:"}]}
{"conversation": [{"input": "", "output": "A monk asked Hyakujō, \"What is the Buddha?\"\n       Hyakujō asked the monk, \"Who are you?\"\n       The monk said: \"I am I.\"\n       Hyakujō said: \"Do you know this 'I' or not?\"\n       The monk replied: \"Clearly.\"\n       Hyakujō held up the mosquito flapper and said: \"Do you see this?\"\n       \"I do,\" said the monk.\n       Hyakujō said: \"I have no word.\""}]}
{"conversation": [{"input": "", "output": "He was a great teacher, as well as a great organizer, emphasizing discipline\nin a Zen temple. Hyakujō had many excellent disciples, among them:\n     Kuei-shan Ling-yu (Isan Reiyū, 771-853)\n     Huang-po Hsi-yun (ōbaku Kiun, d. 850)\n     Chang-ching Ta-an (Chōkei Daian, 793-883)\n     Ta-tzu Huan-chung (Daiji Kanchū, 780-862) Kuei-shan Ling-yu (Isan\nReiyū) and his disciple, Yang-shan Hui-chi(Kyōzan Ejaku, 807-883), were\nthe founders of the Kuei-yang (Ikyō or Igyō) School. Huang-po Hsi-yun\n(ōbaku Kiun) was the teacher of Lin-chi I-hsuan (Rinzai Gigen, d. 866),\nwho founded the Lin-chi (Rinzai) School. Kuei-shan (Isan) had other\ndisciples: Hsiang-yen Chih-hsien (Kyōgen Chikan), Ling-yun Chih-chin\n(Reiun Shigon), and Ching-shan Hung-yin(Keizan Kōin). ōbaku's other\ndisciples were: Mu-chou Tao-tsung (BokujūDōshō), Pei Hsiu, the Prime\nMinister (Haikyū Shōkoku), O-shih Ling-kuan (Useki Reikan), and Chien-\nching Tsu-nan (Senkei Sonan). Mu-chou was also known as Chen Tsun-su"}]}
{"conversation": [{"input": "", "output": "(Chin Sonshuku, 780?-877?). Chōkei's disciples were: Ling-shu Ju-min\n(Reiju Nyobin, d. 918), and Ta-sui Fachen (Daizui Hōshin).\n    Ta-chu Hui-hai (Daishu Ekai) was the author of Tun-wu Ju-tao Yaomen\nLun ( Tongo Nyūdō Yōmon Ron )— On the Essentials for Entering Tao\nthrough Sudden Awakening , edited by Miao-hsieh (Myōkyō), first\npublished in 1374. Yu-lao Hsiao-jan (Gyokurō Kyūnen) was the Zen\nteacher of the Japanese monk Saichō (767-822), founder of the Tendai\nSchool in Japan. Yen-kuan Chi-an (Enkan Saian, 750?-842) was the teacher\nof I-kung (Gikū) and Tao-chu (Dōjo), both of whom went to Japan. Kuei-\ntsung Chih-chang (Kisū Chijō) had a disciple, Kao-an Ta-yu (Kōan Daigu).\nNan-chuan Pu-yuan (Nansen Fugan, 748-834) had many disciples, among\nthem: Chao-chou Tsung-shen (Jōshū Jūshin, 778-897), Chang-sha Ching-\ntsen (Chōsha Keijin, 788-868), and Lu Keng(Riku Kō, 764-834). Ta-mei\nFa-chang (Daibai Hōjō, 752-839) was the dharma teacher of Hang-chou"}]}
{"conversation": [{"input": "", "output": "Tien-lung (Kōshū Tenryū), whose disciple was Chu-chi (Gutei). Fu-kuang\nJu-man (Bukkō Nyoman) had a famous disciple—Po Chü-i (Haku Kyoeki),\na well-known poet.\n    Master Kuei-shan (Isan) was a native of Chang-chi in Fuchow (now\nFukien Province). In the Chien-shan Monastery (Kenzen-ji) in his native\ncity, he studied under the Vianya master Fa-chang (Hōchō). Later he was\nordained at the Lung-hsing Monastery (Ryūkō-ji) in Hangchow. At the age\nof twenty-three he went to Kiangsi and visited Master Po-chang(Hyakujō).\nOne day Isan was attending Hyakujō who asked him: \"Who are you?\" \"I am\nKuei-shan (Isan),\" replied Isan. Hyakujō said: \"Will you poke the fire pot\nand find out whether there is some burning charcoal in it?\" Isan did so, and\nthen said: \"There is no burning charcoal.\" Master Hyakujō rose from his\nseat. Poking deep into the fire pot, he extracted a small glowing piece of\n\fcharcoal which he showed to Isan, saying: \"Is this not a burning piece?\" At"}]}
{"conversation": [{"input": "", "output": "this, Isan was awakened, and made a profound bow. Hyakujō then quoted\nthe sutra:"}]}
{"conversation": [{"input": "", "output": "To behold the Buddha-nature one must wait for the right moment and the right conditions.\n    When the time comes, one is awakened as from a dream. It is as if one's memory recalls\n    something long forgotten. One realizes that what is obtained is one's own and not from outside\n    one's self.\n\n\n\nThe following anecdotes were taken from Professor Chang Chung-yuan's\ntranslations (See Original Teachings of Ch'an Buddhism , pages 200-208):"}]}
{"conversation": [{"input": "", "output": "One day Master Kuei-shan Ling-yu (Isan Reiyū) came into the assembly and said:\n         \"The mind of one who understands Ch'an (Zen) is plain and straightforward without\n    pretense. It has neither front nor back and is without deceit or delusion. Every hour of the day,\n    what one hears and sees are ordinary things and ordinary actions. Nothing is distorted. One does\n    not need to shut one's eyes and ears to be non-attached to things. In the early days many sages\n    stressed the follies and dangers of impurity. When delusion, perverted views, and bad thinking\n    habits are eliminated, the mind is as clear and tranquil as the autumn stream. It is pure and\n    quiescent, placid and free from attachment. Therefore he who is like this is called a Ch'annist\n    (Zennist), a man of non-attachment to things.\"\n         …\n         During an assembly period, the Master (Isan) said:\n         \"When the approach to enlightenment is like the swift thrust of a sword to the center of"}]}
{"conversation": [{"input": "", "output": "things, then both worldliness and holiness are completely eliminated and Absolute Reality is\n    revealed. Thus the One and the Many are identified. This is the Suchness of Buddha.\""}]}
{"conversation": [{"input": "", "output": "Isan's disciple, Yang-shan Hui-chi (Kyōzan Ejaku, 807-883), was a native\nof Huai-hua in Shao-chou (now Chu-chiang in Northern Kwangtung\nProvince). When he was seventeen, he cut off two fingers and then obtained\nhis parents' permission to leave home and become a monk. He went to Nan-\nhua Monastery (Nanka-ji), where the Sixth Patriarch was enshrined, to have\n\fhis head shaved. Later he went to visit Master Isan. Isan asked him: \"Are\nyou your own master or not?\" Kyōzan answered: \"I am.\" Isan asked:\n\"Where is your own master?\" Kyōzan walked away from the west of the\nhall to the east and stood there. Isan recognized immediately that he was an\nunusual man (that is, a dharma vessel) and decided to teach him. One day\nKyōzan asked the Master: \"Where is the abiding place of the real Buddha?\"\nIsan answered:"}]}
{"conversation": [{"input": "", "output": "Imagine the wonder of no-thought and trace it back to the infinity of the light of the spirit.\n   While thoughts are exhausted and returned to their source, nature and appearance are ever\n   abiding. Reality and events are no longer differentiated. Therein is the real Buddha of Suchness.\n\n\n\nHearing this, Kyōzan was suddenly enlightened. Kyōzan lived to seventy-\nseven years of age. He left the following gāthā:\n\n        My age, a full seventy-seven.\n        Even now I am fading away.\n        Rising and falling, let nature take its course.\n        In my two arms I hold my bended knee."}]}
{"conversation": [{"input": "", "output": "Isan had another disciple Hsiang-yen Chih-hsien (Kyōgen Chikan),\nwho was disappointed in the beginning and left. When he arrived at the\ntomb of National Teacher Nan-yang Hui-chung (Nan'yō Echū Kokushi), he\nbuilt a hut nearby and stayed there. One day while he was weeding, a piece\nof rock which he had dislodged struck a bamboo tree. The sound it\nproduced awakened him to laughter and sudden enlightenment. Then a\ngāthā he made testified to his gratitude to Master Isan.\n\n        With one stroke, all previous knowledge is forgotten.\n\f        No cultivation is needed for this.\n        This occurrence reveals the ancient way\n        And is free from the track of quiescence.\n        No trace is left anywhere.\n        Whatever I hear and see does not conform to rules.\n        All those who are enlightened\n        Proclaim this to be the greatest action.\n\n\n\nKyōgen then came to the assembly and said:"}]}
{"conversation": [{"input": "", "output": "Kyōgen then came to the assembly and said:\n\n         The Tao is attained by one's inner awakening; it does not depend upon words. Look at the\n   invisible and boundless. Where can you find any intermittances? How can you reach it by the\n   labor of the intellect? It is simply the reflection of illumination, and that is your whole daily\n   task. Only those who are ignorant will go in the opposite direction."}]}
{"conversation": [{"input": "", "output": "Answering a monk's question \"What is Tao?,\" Kyōgen remarked: \"A dragon\nis singing in the decaying woods.\" The monk did not understand. So\nKyōgen added: \"The eyes in the skull.\"\n    The above English translations were taken from Professor Chang\nChung-yuan's Original Teachings of Ch'an Buddhism , pages 219-228.\n    The Igyō School did not flourish after four or five generations.\nKyōzan's disciples were:\n    Hsi-ta Kuang-mo (Saitō Kōboku)\n    Nan-ta Kuang-yung (Nantō Kōyō)\n    Lung-chuan Wen-hsi (Ryūsen Bunki, 820-899)\n    Huo-shan Ching-tung (Kakusan Keitsu)\n    Shun-chih (Junshi of Korea)\n    Saitō had one disciple: Tzu-fu Ju-pao (Shifuku Nyohō), whose\ndisciples were Tzu-fu Chen-sui (Shifuku Teisui) and Pao-tzu Te-shao (Hōji\nTokusho). Pao-tzu had two disciples: San-chueh Chih-chien (Sankaku\n\fShiken) and Hsing-yang Tzu-to (Kōyō Jitō). Nantō had three disciples: Pa-\nchiao Hui-ching (Bashō Esei), Huang-lien I-chu (ōren Gisho) and Ching-\nhua Chuan-fu (Seike Zenfu). Bashō Esei had six disciples: Hsing-yang"}]}
{"conversation": [{"input": "", "output": "Ching-jang (Kōyō Seijō), Yu-ku Fa-man (Yukoku Hōman), Pa-chiao Ju-yu\n(Bashō Jigu), Pa-chiao Chi-che (Bashō Keitetsu), Shu-ning Shan-yi(Junei\nZengi), and Chen-tien Tzu-huo (Shōten Jikaku). Shōten's disciple was Lo-\nhan Chi-tsung (Rakan Keishū).\n    Besides Hyakujō, Baso had an outstanding disciple, Nan-chuan Pu-\nyuan (Nansen Fugan, 748-834). Nansen was a native of Hsin-cheng in\nChengchow (present Honan Province). In 757 A.D., when he was ten years\nold, he studied under Nangaku Ejō. After he acquired a thorough\nknowledge of Buddhist philosophy, he became a disciple of Baso, and\nachieved sudden enlightenment. The following anecdotes were recorded in\nthe Lamp Records , Vol. 8, reprinted in Daishō Daizōkyō , Vol. 51, pages\n257-259."}]}
{"conversation": [{"input": "", "output": "One day while Nan-chuan (Nansen) was serving rice gruel to his fellow monks, his Master,\n   Ma-tsu (Baso), asked him: \"What is in the wooden bucket?\" Nan-chuan replied: \"This old\n   fellow should keep his mouth shut and not say such words.\""}]}
{"conversation": [{"input": "", "output": "In 795 A.D., when he was forty-eight years old, Nansen moved to\nChih-yang and built a small temple on the top of Mount Nan-\nchuan(Nansenzan). He remained there for thirty years, never once coming\ndown. Before the Master passed away, the head monk asked him: \"Where\nare you going after you passed away?\" The Master answered: \"I am going\ndown the hill to be a water buffalo.\" The monk continued: \"Would it be\n\fpossible to follow you there?\" The Master answered: \"If you want to follow\nme, you must come with a piece of straw in your mouth.\"\n     Nansen's famous disciple, Chao-chou Tsung-shen (Jōshū Jūshin, 778-\n897), was a native of Ho-hsiang in Tsao-chou (present Shantung Province).\nBefore he was ordained, he visited Nansen. He arrived while Nansen was\nlying down resting. Nansen asked Jōshū: \"Where have you just come\nfrom?\" Jōshū replied: \"I have just left the Shui-hsiang Monastery (Zuizō-\nji).\" Note that \"Shui-hsiang\" means \"auspicious image\" and that the"}]}
{"conversation": [{"input": "", "output": "Monastery had an image of Buddha. The Master asked: \"Have you seen the\nstanding image of Buddha?\" Jōshū answered: \"What I see is not a standing\nimage of Buddha, but a supine Enlightened One!\" The Master asked: \"Are\nyou your own master?\" Jōshū answered: \"Yes, I am.\" \"Where is this master\nof yours?\" asked the Master. Jōshū said: \"In the middle of the winter the\nweather becomes bitterly cold. I wish all blessings on you, Master!\" At this,\nNansen permitted him to become his disciple. The following anecdotes\nwere taken from Professor Chang Chung-yuan's translation in Original\nTeachings of Ch'an Buddhism , pages 153-163:"}]}
{"conversation": [{"input": "", "output": "Once Master Nan-chuan (Nansen) remarked:\n       \"In the middle of last night I gave Monju (Manjusri) and Fu-gen(Samantabhadra) each\n   twenty blows and chased them out of my temple.\"\n       Chao-chou (Jōshū) challenged him:\n       \"To whom have you given your blows?\"\n       The Master answered:\n       \"Could you tell me where Teacher Wang's mistake was?\"\n       (Nan-chuan's family name was WANG.)\n       Chao-chou bowed and departed.\n       …\n       On one occasion the Master (Nansen) stated:\n       \"Ma-tsu (Baso) of Kiangsi maintained that the Mind is the Buddha. However, Teacher\n   Wang (meaning Nan-chuan himself) would not say it this way. He would advocate 'Not Mind,\n\f   not Buddha, not things.' Is there any mistake when I say this way?\"\n        After listening to this, Chao-chou (Jōshū) made a bow and went away. Thereupon a monk\n   followed him (Jōshū), saying, \"What did you mean just now, when you bowed and left the"}]}
{"conversation": [{"input": "", "output": "Master?\" Chao-chou replied: \"You will have to ask the Master.\" The monk went to the\n   Master(Nansen) and said, \"Why did Jūshin (Jōshū) behave that way a moment ago?\" Nan-chuan\n   exclaimed, \"He understood my meaning!\"\n        …\n        Chao-chou asked:\n        \"Tao is not external to things: the externality of things is not Tao. Then what is the Tao that\n   is beyond things?\" Master Nan-chuan struck him. Thereupon Chao-chou took hold of the stick\n   and said, \"From now on, do not strike a man by mistake!\" The Master said, \"We can easily\n   differentiate between a dragon and a snake, but nobody can fool a Ch'an(Zen) monk.\"\n        …\n        One day an elder monk asked Master Nan-chuan (Nansen), \"When we say, 'The Mind is the\n   Buddha,' we are wrong. But when we say, 'Not Mind, not Buddha,' we are not correct, either.\n   What is your idea about this?\" Master Nan-chuan answered: \"You should believe 'The Mind is"}]}
{"conversation": [{"input": "", "output": "the Buddha' and let it go at that. Why should you talk about right or wrong? It is just the same as\n   when you come to eat your meal. Do you choose to come to it through the west corridor, or by\n   another way? You cannot ask others which is wrong.\""}]}
{"conversation": [{"input": "", "output": "We may remark that Jōshū would not ask such a question as the elder monk\ndid. The most significant conversation (mondō) between Nansen and Jōshū\nwent as follows:"}]}
{"conversation": [{"input": "", "output": "Jōshū: \"What is Tao?\"\n        Nansen: \"Everyday-mindedness is Tao.\"\n        Jōshū: \"Is it possible to approach it?\"\n        Nansen: \"If you intentionally approach it, you will miss it.\"\n        Jōshū: \"If you do not approach it intentionally, how can you know it?\"\n        Master Nansen then explained to Jōshū: \"Tao is not a matter either of knowing or of not-\n   knowing. Knowing is a delusion; not-knowing is indifference. When one has really attained Tao\n   with non-intention, one is as if in the great VOID, free from obstruction and limitation. How can\n   any assertion or negation be made?\"\n\fHearing this, Jōshū was awakened. After his ordainment, one day\nJōshūreturned to Nansen and asked, \"Where should one rest after having\nattained Tao?\" The Master replied, \"One should become a buffalo down the\nhill.\" Then Jōshū thanked the Master for this instruction. Nansen further\nremarked: \"In the middle of last night, the moonlight shone on the window.\""}]}
{"conversation": [{"input": "", "output": "So Nansen and Jōshū were an ideal pair—Master and disciple.\n    Jōshū lived to the venerable age of one hundred and twenty years. The\nrecent Chinese Zen Priest Hsu Yun (Kiun, 1840-1959), whom the author\nhad the privilege of meeting at Tsao-chi (Sōkei) and Chungking, lived to\none hundred and twenty years.\n    Chao-chou Tsung-shen (Jōshū Jūshin, 778-897) of the Kuan-yin\nMonastery in Chao-chou (near present Shih-chia-chuang, Hopei Province)\nwas a native of Ho-hsiang in Tsao-chou (Shantung Province). He became a\nmonk when he was a child. Later he met Nansen, ōbaku, Hōju, Enkan and\nKassan, but received the confirmation from Nansen. From the Lamp\nRecords , Vol. 10 (See Daishō Daizōkyō , Vol. 51, pages 276-278), there\nwere many anecdotes. Professor Chang Chung-yuan's translation gave the\nfollowing:"}]}
{"conversation": [{"input": "", "output": "Jōshū visited ōbaku, who closed the door of his chamber whenōbaku saw Jōshū coming.\n   Whereupon Chao-chou (Jōshū) lit a torch in the Dharma Hall and cried out for help. ōbaku\n   immediately opened the door and grabbed him, demanding, \"Speak! Speak!\" Chao-chou\n   answered: \"After the thief is gone, you draw your bow!\"\n       …\n       Jōshū visited Hōju (Pao-shou, a disciple of Rinzai) at his monastery. When Pao-shou\n   (Hōju) saw him coming, he turned around in his seat. Chao-chou unfolded his sitting cloth and\n   bowed. Pao-shou came down from his seat, and Chao-chou immediately left him.\n       …\n       Jōshū visited Enkan and said to him, \"Watch the arrow!\"\n       Enkan (Yan-kuan) answered, \"It is gone!\"\n\f         Chao-chou said: \"It hit the target.\"\n         …\n         Jōshū arrived at Kassan's monastery and went to the Dharma Hall with a staff in his hand.\n   Chia-shan (Kassan) asked him, \"What is the staff for?\" \"To test the depth of the water\" was the"}]}
{"conversation": [{"input": "", "output": "answer. Chia-shan said, \"There is not a drop here. What can you test?\" Jōshū leaned on his staff\n   and went away.\n         …\n         Jōshū was invited to stay in the Kuan-yin (Kannon) Monastery in his native town of Chao-\n   chou. He came to the assembly and said: \"It is as if a transparent crystal were held in one's hand.\n   When a foreigner approaches it, it mirrors him as such. I take a stalk of grass and let it act as a\n   golden-bodied one, sixteen feet high, and I take a golden-bodied one, sixteen feet high and let it\n   act as a stalk of grass. Buddhahood is passion (klesa ), and passion is Buddhahood.\"\n         During this sermon a monk asked him: \"In whom does Buddha cause passion?\" Jōshū:\n   \"Buddha causes passion in all of us.\" Monk: \"How do we get rid of it?\" Jōshū: \"Why should we\n   get rid of it?\""}]}
{"conversation": [{"input": "", "output": "The following is a famous anecdote:\n\n        A monk asked, \"Since all things return to One, where does this One return to?\" Jōshū\n   replied: \"When I was in Tsing-chou, I had a robe made which weighed seven chin .\"\n\n\n\nAnother incident is also given in Professor Chang's translation:\n\n        Someone was walking in the garden with the Master (Chao-chou) and saw a rabbit running\n   away in fright. He asked, \"How could the rabbit be frightened and run away from you, since you\n   are a great Buddhist?\" To this the Master replied, \"It is because I like to kill.\"\n\n\n\n\"To kill\" might be a figurative speech. When the Master failed to rise from\nhis seat to greet the Prince-General of Chen-ting, the Master explained:\n\n        Ever since my younger days\n        I have abstained from meat.\n        Now my body is getting old.\n        Whenever I see my visitors\n\f       I have no strength left for coming down from the Buddha-seat."}]}
{"conversation": [{"input": "", "output": "As vegetarians, all Buddhists in China refrained from any killing of living\nthings. However, the story of the killing of a cat, in which both Nan-chuan\nand Chao-chou were involved, is almost unbelievable. According to Wu-\nmen-kuan ( Mumon-kan ), the episode was related as follows:\n     Once in the monastery of Master Nan-chuan, the disciples of the East\nHall and of the West Hall had an argument about a cat. Nan-chuan grabbed\nthe cat and, holding it aloft, said: \"If any one of you assembled here can say\nthe right thing, the cat will be saved; if not, it will be killed.\" No one was\nable to answer. Thereupon Nan-chuan killed the cat. In the evening Chao-\nchou, who had been away for the day, returned. Nan-chuan turned to him\nand asked, \"What would you have said had you been here?\" Chao-chou\ntook off his straw sandals, put them on his head, and walked out. \"If you\nhad been here,\" commented Nan-chuan, \"the cat would have been saved.\"\nThis is case No. 14, and the English translation is taken from Dumoulin-"}]}
{"conversation": [{"input": "", "output": "Peachey, A History of Zen Buddhism , page 99. Dumoulin commented:"}]}
{"conversation": [{"input": "", "output": "The saving word lay in the seemingly senseless action, which transcended all affirmation\n   and negation.\n        There is no logical solution to the \"paradoxical words and strange actions\" which were\n   introduced into Southern Chinese Zen, especially through Ma-tsu. The paradox discloses itself\n   in the pregnant meaning of meaninglessness, to be found in the concrete situation of\n   enlightenment. Probably the Zen master with the richest record of paradoxical sayings and\n   remarkable actions is Chao-chou. Some of his sayings lend themselves to interpretation, as\n   when he answers a request for instruction about enlightenment by simply saying, \"Go wash your\n   bowl.\" Enlightenment can be found in everyday life…"}]}
{"conversation": [{"input": "", "output": "In the history of Chinese Ch'an (Zen), there were a number of lay\ndisciples who attained great fame, among them were Wang Wei (699-759),\n\fthe famous poet-painter, and Pang Yun (d. 811), the disciple of Baso.\n     Wang Wei was a contemporary of Nan-yang Hui-chung (Nan'yōEchū),\nShih-tou Hsi-chien (Sekitō Kisen), and Ma-tsu Tao-i (Baso Dōitsu). He\ntook the courtesy name Mu-chi (after Vimalakirti ). His inscription for the\nSixth Patriarch's biographical account indicated the depth of his\nunderstanding of Hui-neng's Ch'an teaching:\n\n       When there is nothing to give up\n       One has indeed reached the Source.\n       When there is no void to abide in\n       One is indeed experiencing the Void.\n       Transcending quiescence is no-action.\n       Rather it is Creation, which constantly acts."}]}
{"conversation": [{"input": "", "output": "This translation appeared on page 144 of Chang's Original Teachings of\nCh'an Buddhism .\n     Pang Yun (Hō Kōji), his wife, and his daughter, Ling-chao (Reishō),\nwere all devoted to Ch'an (Zen). Pang Yun once remarked:\n\n       How difficult it is!\n       How difficult it is!\n       My studies are like dying the fibers of a thousand pounds of flax in the sun by hanging\n         them on the trees!\n\n\n\nHis wife responded:\n\n       My way is easy indeed!\n       I found the teachings of the Patriarchs right on the tops of the flowering plants!\n\n\n\nTheir daughter, Ling-chao (Reishō), said:\n\f       My study is neither difficult nor easy.\n       When I am hungry I eat.\n       When I am tired I rest."}]}
{"conversation": [{"input": "", "output": "The daughter got ahead of her father, while Pang Yun was ready to pass\naway. See Chang's Original Teachings of Ch'an Buddhism , page 145 and\npages 174-177.\n     According to Dharma Records of Abbot Hsu Yun , Vol. 8, pages 262-\n265, he was revered as the Eighth Patriarch of the Igyō School. His disciple,\nReverend Hsuan-hua (Senka), then becomes the Ninth Patriarch in the Igyō\nline. Reverend Hsuan-hua is the Chief Abbot of the Gold Mountain Temple,\nSan Francisco, and the founder of Dharma Realm University, Talmage,\nCalifornia, U.S.A.\n\f        叁 南岳系和沩仰宗\n  在六祖慧能之后，南岳怀让（677—744）创建了禅宗的南岳支\n系。在R. H.布莱思《禅与禅宗经典》的第3卷中，除了第1章叙述青原\n支系的洞山众弟子外，其余全都专门叙述关于南岳这一支系的禅宗历\n史。\n  本书第二章中曾提到怀让在教导马祖时怎样把沉思坐禅比喻为企\n图磨砖成镜。另外还有一次怀让曾对马祖这样说：\n\n  你想通过沉思坐禅来修炼，你就将修成一尊坐佛。你想修炼坐禅，应知禅道非坐非卧。\n你想修成坐佛，那就应该知道佛无定相。因为佛法本无所住，所以没有什么可以取舍选择\n的。如果你想修成坐佛，那就完全等于杀佛。如果你执著奉行坐相，那你就根本不可能领悟\n禅理。"}]}
{"conversation": [{"input": "", "output": "英文译文见艾伦·瓦茨《禅道》第110页，而在拙著《禅宗师承记》第\n58页上则引有中文原文。\n  马祖道一（709—788）是汉州地区什邡（在今四川成都西北）\n人，12岁时就出家为僧。东游至湖南南岳衡山，拜在怀让禅师门下。\n怀让共有弟子九人，只有马祖得其心印，传为法嗣。根据《传灯录》\n所载，怀让众弟子中只有六人得到了印证。记得关于达摩祖师的下述\n这一故事（见《大正藏》第51卷，第151页）：\n\n  达摩说：“三人得我法。一人得我髓，一人得我骨，一人得我肉。得我髓者慧可，得我骨\n者道育，得我肉者尼总持。”\n\n\n\n同样，怀让也如此讲：\n\f  汝等六人同证吾身，各契其一。一人得吾眉，善威仪——常浩；一人得吾眼，善顾盼\n——智达；一人得吾耳，善听理——坦然；一人得吾鼻，善知气——神照；一人得吾舌，善\n谭说——严峻；一人得吾心，善古今——道一。\n\n\n\n可以指出，正像慧可得到了达摩的“髓”而成为禅宗第二祖，那么马祖\n道一得到了怀让的“心”就应是南岳系的祖师。不过其他五人，确实也\n不同程度地得到了怀让的印证，所以也都是他的传承弟子（见《传灯\n录》，《大正藏》第51卷，第240—241页）。怀让圆寂于公元744年，\n即唐玄宗天宝三年。\n  根据《传灯录》中有关马祖道一的传记内容，张钟元教授已把它\n译成英文。以下这段可参见张氏《佛教禅宗之源》（潘塞恩图书出版\n公司，1969年版）第148—152页：\n\n  有一天马祖禅师对众人说：“你们都应懂得你们自心是佛，此心即是佛心。当初大祖师菩\n提达摩自南印度来到中国，传授上乘一心之法，要使我们一切众生都能开悟。……\n  “凡求佛法真理的人，要懂得应该别无所求。除心之外别无佛，除佛之外也无心。既不趋\n善，也不避恶，洁净和污秽两不沾边，那么罪性也就空了。……\n  “不论何时，如果谈到了心，要懂得见色即是见心。外象与本质、事与理都完全互相渗\n合，两无所碍。菩提道果，就应该是这样。”\n\n\n\n然后马祖禅师要众人听他读一首诗偈：\n\n  关于内心，不论何人要说就说，\n  这样做，菩提就平静安宁。\n  相状和本性、事和理完全渗透无碍，\n  那么“生”同时也就是“不生”。"}]}
{"conversation": [{"input": "", "output": "马祖相貌奇特：行走如牛，环视像虎，伸舌可以过鼻，脚跟下还\n有两轮斑纹。\n  马祖有很多弟子，其中有：\n\f  百丈怀海（720—814）\n  麻谷宝彻\n  大珠慧海\n  鲁祖宝云\n  玉姥翛然\n  章敬怀晖（756—815）\n  盐官齐安（750？—842）\n  鹅湖大义（746—818）\n  归宗智常\n  芙蓉大毓\n  五泄灵默（747—818）\n  兴善惟宽（755—817）\n  南泉普愿（748—834）\n  汾州无业（760—821）\n  西堂智藏（735—814）\n  庞蕴（？—811）\n  大梅法常（752—839）\n  邓隐峰\n  百丈惟政\n  佛光如满\n  盘山宝积\n  百丈怀海（720—814）20岁时出家为僧，师从马祖学佛法。当他\n第二次拜见禅师时，马祖大声呼斥（临济以后也常用棒喝），响声震\n耳，使百丈聋了三天。后来某一天，百丈侍立马祖身旁，一群野鹅飞\n过。马祖问：“那是什么？”百丈答：“那是一群鹅。”马祖问：“飞向哪\n里？”百丈答：“他们飞过去了。”马祖忽然捏着百丈的鼻子拧了一把。\n百丈觉得很痛，高叫“哦，哦！”马祖说：“你说他们飞走了，但他们何\n\f曾飞去？”这启发了百丈，顿然领悟，汗流浃背。这就是所谓“顿悟”的\n一例而被记载（参见铃木大拙：《佛教禅宗论文集》系列I，1949、\n1961年版，第240页）。\n  在百丈顿悟的第二天，马祖来到讲经堂上，准备向众人讲经。百\n丈走向前来，就把席毯卷起。马祖平静地从座上走下来，回到房内，\n再把百丈叫来，责问他刚才的举止是为什么。百丈答：“昨天你拧了我\n的鼻子，我很疼。”马祖问：“那么你内心在想些什么呢？”百丈说：\n“今天我不再疼了。”百丈在开悟了以后，自我感觉就好像一头金毛狮\n子。\n  大约在唐代中期，百丈怀海起草了一份“禅寺寺内法规”条例。这\n些法规条例在元代由朝廷敕令汇编后一直保存到现在，即《敕修百丈\n清规》。（参见《大正藏》第2025）。\n  长庆大安（793—883）问百丈：“我想知道，到底什么是佛？”百\n丈答：“你好像是骑在牛背上在找牛。”大安问：“我现在知道以后，又\n该如何去做呢？”百丈说：“就好比骑牛回家。”大安问：“如何做才能\n合乎佛法？”于是百丈就告诉他：“你要像牧童那样拿了牛鞭，管好你\n的牛，不要闯入别人家的稻田中。”这一故事在禅宗文献中经常被引\n用，还有十幅牧牛图，系统地表示了内心修炼的分段步骤，它们是："}]}
{"conversation": [{"input": "", "output": "用，还有十幅牧牛图，系统地表示了内心修炼的分段步骤，它们是：\n（1）寻牛，（2）寻到了牛的脚印，（3）见到牛，（4）抓住牛，\n（5）驯牧牛，（6）骑上牛背回家，（7）留下人来忘掉牛，（8）牛\n和人全都忘失，（9）返本还源，（10）在尘俗中逍遥。\n  在R. H.布莱思的《禅与禅宗经典》第3卷第4章中讲述了下面这样\n的故事："}]}
{"conversation": [{"input": "", "output": "一僧问百丈：“什么是佛？”\n  百丈问僧：“你是什么？”\n  僧说：“我就是我。”\n  百丈说：“你知道这个‘我’吗？”\n\f 僧答：“很清楚。”\n 百丈拿起一只蚊拍，问：“你看见这个吗？”\n 僧答：“我看见了。”\n 百丈说：“我无话可讲了。”\n\n\n\n百丈是大导师，也是大组织者，他十分重视禅寺内的清规戒律。他有\n很多优秀的弟子，其中有：\n  沩山灵祐（771—853）\n  黄檗希运（？—850）\n  长庆大安（793—883）\n  大慈寰中（780—862）\n沩山灵祐和他的弟子仰山慧寂（807—883）是沩仰宗的创建人。黄檗\n希运的弟子临济义玄（？—866）创建了临济宗。沩山灵祐的其他弟子\n还有：香严智闲、灵云志勤和径山洪湮。黄檗希运的其他弟子则有睦\n州道踪、相国裴休、乌石灵观和千顷楚南。睦州道踪的另一名字是陈\n尊宿，长庆的弟子是灵树如敏和大隋法真。\n  大珠慧海是《顿悟入道要门论》的作者，由妙叶编纂，1374年初\n版。玉姥翛然是日本僧人最澄禅师（767—822）的师父，最澄则是日\n本天台宗的创建人。盐官齐安（750？—842）是义空和道助两人的师\n父，两人都去了日本。归宗智常有一弟子为高安大愚。南泉普愿（748\n—834）有许多弟子，其中如赵州从谂（778—897）、长沙景岑（788\n—868）和陆亘（764—834）。大梅法常（752—839）是杭州天龙的法\n师，天龙的弟子是俱胝。佛光如满有一著名的弟子白居易，是大诗\n人。\n  沩山灵祐禅师是福州长溪（今福建省）人。先在福州当地的建善\n寺拜律师法常为师，后在杭州龙兴寺受戒。23岁到江西拜见百丈禅\n师。有一天沩山侍立在禅师旁，师问：“你是谁？”答：“我是沩山。”\n百丈说：“你拨一下炉中，看是否还有炭火。”沩山拨后说：“已经没有\n\f了。”百丈禅师从座中站起来，深拨炉内有火处，取出一小块还在燃烧\n的炭给沩山看，说：“这不是炭火吗？”沩山即悟，深深鞠了一躬。百\n丈就读了一段佛经，经中大意为：\n\n  要见佛性，当观时节因缘，时节到来时，就像是从迷梦中一觉醒来，也像是忽然想起了\n久忘之事，于是就能认识到：所获得的原是来自本心而不是来自外界。\n\n\n\n下面一些故事引自张钟元译的《佛教禅宗之源》第200—208页："}]}
{"conversation": [{"input": "", "output": "下面一些故事引自张钟元译的《佛教禅宗之源》第200—208页：\n\n   有一天，沩山灵祐禅师来到佛堂，对众人讲：“悟禅之人的心是平静坦然、直率无伪的，\n既无正面，也无背面。没有欺骗，也没有虚妄。每天时时刻刻所闻所见，都是寻常的事和\n物，未受扭曲的本来面目。不要闭目塞听，而要做到情不附物。过去许多圣人也都强调要能\n承受愚蠢和污浊的迷惑和困扰。当终能排除迷妄、邪念、幻想等恶习之时，那么心灵就会像\n秋水一样清澈宁静，淡泊洁净，像这样的人就可称为禅道中人，即不随附于任何事物之人。”\n……\n   有一次沩山禅师在佛堂上向众人说法时，说：“启悟之道就像一把利剑直插事物中心，不\n管世俗还是神圣都完全消失，而真理显露。把一和多统一起来，即是佛性。”\n\n\n\n沩山灵祐的弟子仰山慧寂（807—883）是韶州怀化（在今广东番禺东\n南）人。17岁时，慧寂自断两只手指，表示决心，要求父母允许他出\n家为僧。他到南华寺落发，寺内供奉着六祖之龛。后来又去参拜沩山\n禅师。师问：“你有自主吗，还是没有呢？”慧寂答：“有主。”师问：\n“主在哪里？”慧寂从堂西走到堂东，就停步了。沩山禅师立即觉察到\n他不是寻常人，决心收为弟子并教导他。有一天慧寂问禅师：“真佛住\n在哪里？”沩山禅师回答：\n\n  想象“无思”的奇妙，并一直追思到灵光无穷处，思尽了再还归本源，在这里本性和相状\n都永恒存在，事和理并无区分。真佛即在此。\n\n\n\n慧寂听后，就立刻开悟；后于77岁时圆寂，留下一首诗偈：\n\f 年满七十七，老去是今日。\n 任性自浮沉，两手攀屈膝。\n\n\n\n  沩山另有一弟子香严智闲，起初觉得失望而离去。他到达南阳，\n见到了国师南阳慧忠之墓，就在附近筑一茅舍住下了。有一天他在除\n杂草时丢掷的一块瓦砾，击中了一棵竹树，发出声响，正失笑间，忽\n然省悟。于是就作了一首诗偈，以表示对大师沩山的感谢之心，大意\n如下：\n\n 就是这一击，使过去一切所知都忘却，\n 更不需任何修炼学习。\n 此事显示了一条终古大路，\n 没有什么悄然良机，\n 也不留任何踪迹，\n 所闻所见更不合任何仪式。\n 所有悟道人都称赞说：\n 这才是最高上上根机。\n\n\n\n附原文如下：\n\n 一击忘所知，更不假修持。\n 动容扬古路，不堕悄然机。\n 处处无踪迹，声色外威仪。\n 诸方达道者，咸言上上机。\n\n\n\n智闲来到佛堂向众人讲："}]}
{"conversation": [{"input": "", "output": "智闲来到佛堂向众人讲：\n\n  道由悟达，不在语言。况见密密堂堂，曾无间隔。不劳心意，暂借回光，日用全功，迷\n徒自背。\n\f  在回答一僧“如何是道”的提问时，智闲说：“枯木里龙吟。”僧不\n理解，于是智闲再说：“骷髅里眼睛。”\n  这些内容在张钟元教授《佛教禅宗之源》第219—228页中译成了\n英文。\n  沩仰宗在传了四五代之后就不再继续兴盛了。仰山的弟子有：\n  西塔光穆\n  南塔光涌\n  龙泉文喜（820—899）\n  霍山景通\n  新罗顺支\n  西塔光穆有一弟子资福如宝，资福如宝的弟子为资福贞邃和报慈\n德韶。报慈有二弟子：三角志谦和兴阳词铎。南塔光涌则有三个弟\n子：芭蕉慧清、黄连义初和清化全怤。芭蕉慧清有六个弟子：兴阳清\n让、幽谷法满、芭蕉住遇、芭蕉继彻、寿宁善义和承天辞礭。承天辞\n礭的弟子是罗汉继宗。\n  除百丈外，马祖还有一卓越弟子南泉普愿（748—834），是郑州\n新郑（在今河南省）人。公元757年，在他10岁时，从大慧禅师受业\n（据《五灯会元》，“唐至德二年依大隈山大慧禅师受业”。南岳怀让\n［Nangaku Ejō］744年卒，谥大慧禅师，并非同一人），深入学得了\n佛学哲理后，成为马祖的弟子，并获得了顿悟。下述故事载于《传灯\n录》第8卷，又载于《大正藏》第51卷，第257—259页。\n\n  有一天南泉在为众僧人分粥时，马祖大师问他：“桶里是什么？”南泉却说：“此老汉应该\n闭他的嘴，不要说这种话。”\n\n\n\n  公元795年，南泉48岁时迁居池阳，在当地南泉山巅建了一座小禅\n寺，就在那里待了三十年，从不下山。在将去世前，首座僧问：“大师\n\f离此后将去哪里？”师答：“我将下山做一条水牛去。”僧再问：“我能\n随师一起去吗？”师答：“如果你愿跟我去，必须口衔一枚草。”\n  南泉有一著名弟子赵州从谂（778—897），是曹州郝乡（在今山\n东曹县）人。在尚未受戒之前就来参拜南泉禅师，正好禅师在休息，\n问赵州：“你刚才从哪里来？”赵州答：“刚才离开瑞像院。”师问：“见\n到了瑞像吗？”赵州答：“我未见瑞像，只见卧如来。”师问：“你是有\n主沙弥，还是无主沙弥？”答：“是有主沙弥。”师问：“主在哪里？”赵\n州答：“早春犹寒，愿师尊万福。”于是南泉就接受他为弟子了。下述\n故事引自张钟元教授《佛教禅宗之源》第153—163页。"}]}
{"conversation": [{"input": "", "output": "有一次南泉禅师这样说：“昨天深夜，向文殊和普贤各打二十下，赶出了本院。”\n  赵州追问师父：\n  “师父打了谁？”\n  南泉禅师回答：\n  “你能告诉我王老师错在哪里呢？”（南泉禅师出家前的俗姓为王）\n  赵州礼拜而出。……\n  又有一次南泉禅师说：\n  “江西马祖说心即是佛，佛即是心。可是王老师（南泉自称）却不这样说，而倡导‘不是\n心，不是佛，也不是物’。我这样说有什么错吗？”\n  赵州听后礼拜而出。有一僧跟随赵州之后，问他：“你刚才向师父礼拜，然后就离开了，\n这是什么意思？”赵州答：“你应该去问师父。”于是那僧就去问师父：“刚才从谂为什么这样\n做？”师父惊叹说：“他完全领会了我的旨意！”……\n  赵州从谂问：“道不在事物之外，事物之外就不是道。那么事物之外的道是什么呢？”南\n泉禅师打了他一下。赵州抓住了棒说：“今后请不要因任何人错了就打他。”大师说：“我们很\n容易把龙和蛇区分开来，但谁都不能去愚弄一位禅僧。”……\n  一天，有一老僧问南泉禅师：“我们如果说心即是佛，我们就错了。但如果说不是心、不\n是佛，我们也不对。那么请教师父，究竟应该怎样说呢？”南泉禅师回答：“你只要深信心即\n是佛，那就这样，又何必去议论它是对是错呢？正好像你每次来斋堂就餐时，穿过东廊西廊\n或其他什么处，不会去问怎样走才是对的或错的。”\n\n\n\n我们可以这样说，赵州从谂当然不会像那老僧提这样的问题。在南泉\n禅师与赵州之间曾有一段很有意义的对话：\n\f  赵州问：“什么是道？”\n  南泉答：“平常心是道。”\n  赵州问：“能趋近它吗？”\n  南泉答：“如果你故意企求趋近它，那么你就会错过它。”\n  赵州问：“如果不故意企求趋近它，那么又怎能认识它呢？”\n  于是南泉禅师就向赵州解释说：“道并不属于那种可认识或不可认识的事理。认识只是一\n种幻觉，不认识又是漠然无知。不企求趋近它而确实达到的道，就好像是处于太空中，完全\n无障碍和无界限，又怎能强说肯定或否定呢？”"}]}
{"conversation": [{"input": "", "output": "赵州听后得到了启发而领悟。在受戒之后，赵州有一天回到了南泉禅\n师处，问：“在已得道之后又该去哪里作息呢？”禅师说：“应下山去做\n一条牛。”赵州拜谢了大师的指示。禅师还这样说：“昨夜三更时，明\n月照窗上。”所以南泉和赵州是一对很理想的师徒。\n  赵州高寿达120岁。本书作者曾有幸在曹溪和重庆见到过的近代中\n国禅师虚云老和尚，同样也享年120岁（1840—1959）。\n  赵州从谂（778—897）是曹州（在今山东）人，但是居住在赵州\n（今河北石家庄附近）观音院。他在童年就出家做了和尚。后来他拜\n谒和遇见过南泉、黄檗、宝寿、盐官和夹山等众多禅师，见道于南\n泉。在《传灯录》第10卷中（见《大正藏》第51卷，第276—278页）\n载有许多有关他的故事，下面一些内容已由张钟元教授译成英文：\n\n  赵州去拜访黄檗禅师。黄檗见他来了，却关门不想见他。于是赵州就在法堂内点燃了火\n炬，并高声呼救。黄檗只得立刻开门抓住了他，要他“快讲！快讲！”赵州回答：“等贼走了以\n后，你方才张弓！”……\n  赵州来到宝寿（临济的一个弟子）的寺中，要想见他。宝寿见到他来，就在座中转过身\n去，背向着他。赵州打开坐具并行了礼，然后宝寿方从座中走下来，而赵州却立刻离开他走\n了。……赵州访问盐官，向他说：“看箭！”盐官回答：“箭已经过了！”\n  赵州说：“箭已中了靶。”……\n  赵州到了夹山大师的寺中，拿了手杖来到法堂。夹山问他：“拿手杖做什么？”回答：“用\n来探水的深浅。”夹山说：“这里连一滴水也没有，你能探到些什么？”于是赵州就倚杖而走\n了。……\n\f  赵州从谂被邀请住进赵州的观音院。他上堂对众人讲：“那就像一颗晶莹剔透的明珠被拿\n在手掌中。胡人来了它就反映出胡人。我拿一株草当作一丈六尺金身用，而一丈六尺金身则\n当作一株草用。佛是烦恼，烦恼是佛。”一僧问道：“不明白佛引起什么烦恼？”赵州答：“引\n起一切人间烦恼。”僧问：“怎样方可排除烦恼呢？”赵州答：“那又为什么要去排除烦恼呢？”\n\n\n\n下面是一个有名的故事：\n\n  一僧问：“万物都回归为‘一’，那么‘一’回归到哪里？”赵州说：“当我在青州时，我做了一\n件袈裟布衫重七斤。”\n\n\n\n在张钟元教授译文中还有一段故事：\n\n  有一客人陪同赵州大师在园中散步，见到一兔子受惊奔逃。客问：“你是佛门大禅师，为\n什么兔子见到你会惊恐奔逃呢？”大师回答：“为老僧好杀。”"}]}
{"conversation": [{"input": "", "output": "这里的“杀”可能是象征性的比喻字。有一次，有一真定将军王公贵人\n来访，大师未从座中起立去迎接，而解释说：\n\n  自小持斋身已老，见人无力下禅床。\n\n\n\n中国佛教信众一般常吃素（斋），戒杀生。下述涉及南泉和赵州有关\n杀猫的故事不太可信。根据《无门关》所载，故事如下：\n\n  有一次在南泉大师寺院中，东西两佛堂的弟子们对一只猫发生了争论。南泉抓住了这只\n猫，高高举起说：“你们中间如果有人说对了，此猫就可得救。否则就杀了此猫。”结果无人\n能回答，南泉就把猫杀了。当时赵州白天不在，傍晚才回来。南泉就问他：“假使你在的话，\n你会怎样讲？”赵州脱下他的草鞋，放在头上便走了。南泉解释说：“如果赵州在这里，此猫\n就可得救了。”\n\n\n\n参见杜慕林著、保罗·披切译《佛教禅宗史》第99页，第14例。杜慕林\n的评注说：\n\f  在这看来几乎毫无意义的行动中，“得救”之辞却超脱了所有的肯定和否定的言辞。\n  在中国的禅宗南支中，尤其是由马祖禅师所引入的那些“悖论言辞和怪异行动”中，是找\n不到合逻辑的解答的。在启示领悟的具体情况下，这些悖论却能展示出所孕育的深刻意义。\n在所有禅师中，要以赵州禅师在悖论言辞和怪异行动上有着最丰富的记录。也有某些言辞却\n是可以得到解释的。例如在请求对“启示领悟”作指示时，只是简单地回答：“洗钵盂去。”这\n就是说，只要从日常生活中就可以得到领悟……\n\n\n\n  在中国禅宗历史上，有很多极有名望的居士，例如著名的诗人和\n画家王维（699—759）及马祖的弟子庞蕴（？—811）。\n  王维是南阳慧忠、石头希迁和马祖道一等禅师的同时代人。王维\n字摩诘（源自《维摩诘经》），在他为“六祖传”所撰碑铭中，显示出\n他对慧能所传禅宗的教旨有很深刻的理解：\n\n  当不再剩下什么不可丢弃时，\n  你就的确到达了源头处。\n  当不再有任何空间可以居留时，\n  你就的确认识体会了太空。\n  超越了宁静，那就不是行动，\n  而是创造，永远在起作用。\n\n\n\n原文为：\n\n  无有可舍，\n  是达有源。\n  无空可住，\n  是知空本。\n  离寂非动，\n  乘化用常。\n\n\n\n参见张钟元《佛教禅宗之源》第144页的译文。\n  庞蕴以及他的妻子和女儿灵照都信奉禅宗。庞蕴曾这样说：\n\f 这真太难啊！\n 真太难啊！\n 我的钻研就好像要染千斤的麻，\n 悬挂树上，在太阳光下晒！\n\n\n\n他的妻子回应说："}]}
{"conversation": [{"input": "", "output": "他的妻子回应说：\n\n 我行的道实在很简要！\n 我就在开着花朵的树顶上找到了\n 师父的教导。\n\n\n\n他们的女儿灵照说：\n\n 我的钻研不难也不易。\n 饥了我就吃，\n 倦了我就歇。"}]}
{"conversation": [{"input": "", "output": "当庞蕴即将去世时，他的女儿恰巧比他稍早一步抢先走了。参见张钟\n元《佛教禅宗之源》第145页以及第174—177页。\n  根据《虚云和尚法汇》第8卷第262—265页，他被尊为沩仰宗第八\n祖，所以他的弟子宣化法师就成为沩仰宗第九祖。宣化法师是美国旧\n金山市金山寺的住持方丈，是美国塔尔马奇佛法大学的创建人。\n\f      CHAPTER 4 THE RINZAI\n            SCHOOL\n     Huang-po Hsi-yun (ōbaku Kiun, d. 850 A.D.) was a dharma-heir of\nPo-chang Huai-hai (Hyakujō Ekai, 720-814), and hence a dharma brother of\nKuei-shan Ling-yu (Isan Reiyū, 771-853), Chang-ching Ta-an(Chōkei\nDaian, 793-883), and Ta-tzu Huan-chung (Daiji Kanchū, 780-862). Huang-\npo (ōbaku) became a monk when he was a child. He was confirmed or\nordained by Po-chang (Hyakujō). He was then invited to preside over a big\ntemple newly built and named after Huang-po Shan(Mount ōbaku). His\nfame was far and wide, and more than one thousand faithful followers\ngathered around him. He left posterity with his The Essence of Mind ,\nrecorded and collected by Pei Hsiu the Prime Minister(Haikyū Shōkoku), a\ngreat admirer of ōbaku and also a good friend of Kuei-feng Tsung-mi"}]}
{"conversation": [{"input": "", "output": "(Keihō Shūmitsu, 780-841). In Pei Hsiu's Preface, 858 A.D., he recorded\nhow in 843 and in 849 he questioned Master ōbaku and put down the\nanswers in writing. Some abstracts were taken from R. H. Blyth's Zen and\nZen Classics , Vol. 3, Chapter 5 as follows:"}]}
{"conversation": [{"input": "", "output": "The material things before you—that is it. But when the (rational) mind moves, we deny it,\n   we refuse it.\n         Pei Hsiu (Haikyū) said, \"Illusion obstructs the Mind; how can illusion be got rid of?\"\n   Huang-po (ōbaku) said, \"Creating illusion, getting rid of illusion—both these are illusion, for\n   illusion has no root; it appears by reason of discrimination. If you do not think of contraries such\n   as ordinary and superior, illusion ceases of itself, and how can you get rid of it? When there is\n   not a hair's breadth of something to rely on, this is called, 'Giving away with both hands, and\n   thus receiving Buddhahood.'\" Pei Hsiu (Haikyū) said, \"There being nothing to rely on, how can\n\f   anything be transmitted?\" Huang-po (ōbaku) said, \"Mind is transmitted by Mind.\" Pei Hsiu\n   (Haikyū) said, \"If the Mind is transmitted, why do you say there is no such thing as Mind?\"\n   Huang-po (ōbaku) said, \"Not receiving the Law (Dharma) is called 'transmission of Mind.' If"}]}
{"conversation": [{"input": "", "output": "you understand what this Mind is, this is the No-Mind, the No-Law.\" Pei Hsiu (Haikyū) said, \"If\n   there's no Mind, and no Law, how can you talk about 'transmitting' something?\" Huang-po\n   (ōbaku) said, \"When you hear me say 'transmission of Mind,' you think of there being a\n   'something'to transmit, so a Patriarch declared:\n        When you realize the nature of Mind,\n        You speak of it as a wonderful mystery;\n        Enlightenment is unattainable;\n        When attained, you do not describe it as something known.\n        If I get you to understand this, do you think you could?\""}]}
{"conversation": [{"input": "", "output": "According to the Lamp Records , Vol. 12, ōbaku had thirteen disciples,\namong them:\n     (1) Lin-chi I-hsuan (Rinzai Gigen, d. 866)\n     (2) Mu-chou Tao-tsung (Bokujū Dōshō)\n     (3) Wei-fu Ta-chueh (Ifu Daikaku)\n     (4) Chien-ching Tsu-nan (Senkei Sonan)\n     (5) O-shih Ling-kuah (Useki Reikan)\n     (6) Lo-han Tsung-che (Rakan Sōsetsu)\n     (7) Pei Hsiu the Prime Minister (Haikyū Shōkoku) Mu-chou Tao-tsung\nwas also known as Chen the Elder (Chin Sonshuku), whose disciple was\nChen Tsao (Chinsō), prefect of Mu-chou. Mu-chou Tao-tsung (Bokujū\nDōshō) used to make straw sandals and secretly put them by the road. He\nwas thus known as \"Sandal Chen.\" Those Ch'an (Zen) learners who were\nhighly endowed with talents greatly respected him. For anecdotes of him,\nthe reader is referred to Professor Chang Chung-yuan's Original Teachings\nof Ch'an Buddhism , pages 107-115, and to R. H. Blyth's Zen and Zen\nClassics , Vol. 3, pages 138-144.\n\f    Lin-chi I-hsuan (Rinzai Gigen, d. 866) was the founder of the Lin-chi"}]}
{"conversation": [{"input": "", "output": "or Rinzai School. Rinzai was a native of Nanhua in Tsao-chou (Sōshū), now\nTsao-Hsien, southwest of Tsining, in Shantung Province. He studied under\nōbaku. One day the head monk Chen the Elder (Chin Sonshuku) suggested\nthat he should go to see Master ōbaku alone. So Rinzai went toōbaku's\nroom and asked him: \"What is the real meaning of Bodhidharma(Daruma)\ncoming from the West?\" The Master struck him at once. Rinzai visited the\nMaster three times, and each time he received blows. Rinzai was ready to\nleave, and Master ōbaku advised him to visit Master Kao-an Ta-yu (Kōan\nDaigu), disciple of Kuei-tsung Chih-chang (Kisū Chijō). Kōan Daigu said\nsomething which enlightened Rinzai and sent him back to ōbaku. Rinzai,\nthough he realized ōbaku's \"motherly kindness,\" was ready to slap Master\nōbaku, who cried out: \"What a crazy fellow! He is coming to pluck the\ntiger's beard!\" Rinzai immediately cried out: \"Kwatz!\" As Rinzai attained\nsatori , or enlightenment, he was quite a different person. He exclaimed:"}]}
{"conversation": [{"input": "", "output": "\"There is not much after all in the Buddhism ofōbaku.\" (See Suzuki: Essays\nin Zen Buddhism , First Series, page 247.) Rinzai-roku was a collection of\ndialogues by Master Rinzai, which revealed his teachings. As translated by\nAlan W. Watts in The Way of Zen , the following passages are illuminating\n(see pages 101-102):"}]}
{"conversation": [{"input": "", "output": "Why do I talk here? Only because you followers of the Tao go galloping around in search\n   of the Mind, and are unable to stop it. On the other hand, the ancients acted in a leisurely way,\n   appropriate to circumstances (as they arose).\n         O you followers of the Tao—when you get my point of view you will sit in judgment on\n   top of the… Buddhas' heads. Those who have completed the ten stages will seem like\n   underlings, and those who have arrived at Supreme Awakening will seem as if they had cangues\n   around their necks. The Arhans and Pratyeka-buddhas are like a dirty privy. Bodhi and nirvana\n   are like hitch-posts for a donkey.\n\f          There is no place in Buddhism for using effort. Just be ordinary and nothing special.\n   Relieve your bowels, pass water, put on your clothes, and eat your food. When you're tired, go\n   and lie down. Ignorant people may laugh at me, but the wise will understand… As you go from"}]}
{"conversation": [{"input": "", "output": "place to place, if you regard each one as your own home, they will all be genuine, for when\n   circumstances come, you must not try to change them. Thus your usual habits of feeling, which\n   make karma for the Five Hells, will of themselves become the Great Ocean of Liberation.\n          Outside the Mind there is no Dharma, and inside also there is nothing to be grasped. What\n   is it that you seek? You say on all sides that the Tao is to be practiced and put to the proof. Don't\n   be mistaken! If there is anyone who can practice it, this is entirely karma making for birth-and-\n   death. You talk about being perfectly disciplined in your six senses and in the ten thousand ways\n   of conduct, but as I see it all this is creating karma . To seek the Buddha and to seek the Dharma\n   is precisely making karma for the hells."}]}
{"conversation": [{"input": "", "output": "In Ma-tsu (Baso), Nan-chuan (Nansen), Chao-chou (Jōshū), Huang-\npo(ōbaku), and Lin-chi (Rinzai), we can see the \"flavor\" of Zen at its best.\nMr. Watts spoke about the difficulty of translating the records of these\nmasters from colloquial Chinese speech of Tang Dynasty into modern\nEnglish. So there seems no need of re-translating them, although the\noriginal Chinese versions are available.\n     Rinzai's \"Four Kinds of Attitudes\" (Shiryōken) can be stated as\nfollows. (See The Development of Chinese Zen , by Heinrich Dumoulin, S.\nJ., originally in German; English translation by Ruth Fuller Sasaki,\npublished by The First Zen Institute of America, Inc., New York, 1953,\npages 72 and 22-24).\n\n        In some instances I abstract man from the environment; in some instances I abstract the\n   environment from man; in some instances I abstract both man and environment; and in some\n   instances I abstract neither man nor environment."}]}
{"conversation": [{"input": "", "output": "The translation was made by Sokei-an. On page 22, Ruth Fuller Sasaki's\ntranslation reads as follows:\n\f        As to formula, the text depends upon the well-known \"four propositions\" of Indian\n   Buddhist logic; as to meaning, it corresponds to the four aspects of Reality (Dharmadhatu or\n   hōkkai in Japanese) of the Kegon teaching…\n        Analogous formulas are the \"Fourfold Relations of Guest and Host\" (Shihinju) and the\n   \"Fourfold Precedence and Subsequence of Light and Activity\" (Shishōyū). With all such\n   formulas the technical terms must be understood as symbols. We are concerned with a logical or\n   metaphysical dialectic regarding the relationship of subject and object, relative and Absolute,\n   appearance and Reality, which later will be dealt with somewhat in detail in the example of the\n   \"Five Ranks\" (goi) of the Sōtō School.\n        Another of Rinzai's expressions, that regarding the \"Three Mysteries and the Three"}]}
{"conversation": [{"input": "", "output": "Essentials\" (sangen sanyo), is likewise to be found in Rinzai-roku . The basic passage states:\n   \"Each statement must necessarily comprise the three mysteries; each mystery must necessarily\n   comprise the three essentials.\""}]}
{"conversation": [{"input": "", "output": "According to one such explanation (from commentaries), the three\nmysteries are:\n\n        Taichūgen 体中玄, that is, \"what the Buddhas of the three periods and the patriarchs of the\n   historical eras attained in enlightenment\"—thus, the content of enlightenment—corresponds to\n   substance (tai 体).\n        Kuchūgen 句 中 玄 , that is, \"what the patriarchs in the historical eras manifest as\n   enlightenment\"—the distinctive features of enlightenment—corresponds to characteristics (sō\n   相).\n        Genchūgen 玄中玄, that is, \"how the Buddhas of the three periods and the patriarchs of the\n   historical eras transmit (enlightenment)\"—thus, the operation of enlightenment—corresponds to\n   activity (yū 用).\n        Substance, characteristics, and activity are inseparably interfused and one. Each of the\n   three mysteries comprises the three essentials, which are not different from one mystery, in the\n   meaning of the doctrine of the Avatamsaka-sutra (Kegon kyō ) regarding unity in differentiation."}]}
{"conversation": [{"input": "", "output": "In R. H. Blyth's Zen and Zen Classics , Vol. 3, pages 152-153, \"man\"\nwas replaced by \"person,\" and \"environment\" was replaced by \"thing.\" The\nfollowing passages were taken from Blyth's:\n\f   Kokufu came forward and asked,\n        \"What is this taking away the person, not the thing?\"\n   Rinzai answered:\n        \"When the sun shines, the earth is covered with brocade;\n        The baby's hair hangs down, white as silk.\"\n   Kokufu asked:\n        \"How about taking away the thing, not the person?\"\n   Rinzai answered:\n        \"The Emperor's command is performed throughout the country;\n        The smoke and dust of war at an end, the general leaves the fortress.\" Kokufu asked, \"How\n   about when both person and thing are taken away?\"\n   Rinzai answered:\n        \"When all relations are broken, we are really alone.\" Asked Kokufu, \"And when neither\n   person nor thing is taken away?\"\n   Rinzai answered:\n        \"The Emperor ascends the jewelled throne,\n        And the old rustics sing.\""}]}
{"conversation": [{"input": "", "output": "In the Kegon School, there are Four Aspects of Reality:\n     1) Illusion departs from the subject;\n     2) Illusion departs from the object;\n     3) Both subject and object are denied, but their differentiation\ncontinues to exist;\n     4) When the transcending of the opposition of subject and object has\nbeen confirmed, the confrontation of subject and object ceases completely.\n     Rinzai's way of expressing himself against falsehood can be best\nexemplified by the following passages (see Suzuki: Essays in Zen\nBuddhism , First Series, pages 347-348):"}]}
{"conversation": [{"input": "", "output": "O you, followers of Truth, if you wish to obtain an orthodox understanding (of Zen), do not\n   be deceived by others. Inwardly or outwardly, if you encounter any obstacles, lay them low right\n   away. If you encounter the Buddha, slay him; if you encounter the Patriarch, slay him; if you\n\f   encounter the Arhat or the parent or the relative, slay them all without hesitation: for this is the\n   only way to deliverance. Do not get yourselves entangled with any object, but stand above, pass\n   on, and be free. As I see those so-called followers of Truth all over the country, there are none\n   who come to me free and independent of objects. In dealing with them, I strike them down any\n   way they come. If they rely on the strength of their arms, I cut them right off; if they rely on\n   their eloquence, I make them shut themselves up; if they rely on the sharpness of their eyes, I\n   will hit them blind. There are indeed so far none who have presented themselves before me all"}]}
{"conversation": [{"input": "", "output": "alone, all free, all unique. They are invariably found caught by the idle tricks of the old masters.\n   I have really nothing to give you; all that I can do is to cure you of the diseases and deliver you\n   from bondage.\n         O you, followers of Truth, show yourselves here independent of all objects, I want to weigh\n   the matter with you. For the last five or ten years I have waited in vain for such, and there are no\n   such yet. They are all ghostly existences, ignominious gnomes haunting the woods or bamboo-\n   groves; they are selfish spirits of the wilderness. They are madly biting into all heaps of filth. O\n   you, mole-eyed, why are you wasting all the pious donations of the devout! Do you think you\n   deserve the name of a monk, when you are still entertaining such a mistaken idea (of Zen)? I tell\n   you, no Buddhas, no holy teachings, no discipling, no testifying! What do you seek in a\n   neighbor's house? O you, mole-eyed! You are putting another head over your own! What do you"}]}
{"conversation": [{"input": "", "output": "lack in yourselves? O you, followers of Truth, what you are making use of at this very moment\n   is none other than what makes a Patriarch or a Buddha. But you do not believe me, and seek it\n   outwardly. Do not commit yourself to an error. There are no realities outside, nor is there\n   anything inside you may lay your hands on. You stick to the literal meaning of what I speak to\n   you, but how far better it is to have all your hankerings stopped, and be doing nothing whatever."}]}
{"conversation": [{"input": "", "output": "Rinzai said to the monks, \"Sometimes 'Kwatz' is like the treasured\nsword of the Vajra King; sometimes like a golden-haired lion crouching on\nthe ground; sometimes the shadow of a sounding-stick on the grass; and\nsometimes not a shout at all. How do you understand this?\" The monks\nhesitated. Rinzai shouted \"Kwatz!\"\n    The Rinzai School was transmitted in the following manner:\n    (1) Lin-chi I-hsuan (Rinzai Gigen, d. 866)\n    (2) Hsing-hua Tsun-chiang (Kōke Zonshō, 830-888)\n    (3) Nan-yuan Hui-yu (Nan'in Egyō, d. 952)\n    (4) Feng-hsueh Yen-chao (Fuketsu Enshō, 896-973)\n\f     (5) Shou-shan Sheng-nien (Shuzan Shōnen, 926-993)\n     The sixth generation had several disciples, among them:\n     (6a) Fen-yang Shan-chao (Fun'yō Zenshō, 947-1024)\n     (6b) Ku-yin Yun-tsung (Koku'in Unsō, 965-1032)\n     (6c) Yeh-hsien Kuei-sin (Yōken Kisei)\n     (6d) Shen-ting Hung-yin (Jintei Kō'in)\n     (6e) Chen-tien Chih-sung (Chōten Chisū)\n     (6f) Kuang-hui Yuan-lien (Kō'e Genren, 951-1036)"}]}
{"conversation": [{"input": "", "output": "Fen-yang's dharma-heirs were:\n     (7a) Shih-shuang Tsu-yuan (Sekisō Soen, 986-1039)\n     (7b) Lang-ya Hui-chueh (Rōga Ekaku)\n     (7c) Fa-hua Chuan-chu (Hōka Zenkyo)\n     (7d) Ta-yu Shou-chi (Daigu Shushi, d. 1057)\n     Ku-yin's dharma-heirs were:\n     (7e) Chin-shan Tan-ying (Kinzn Don'ei, 989-1060)\n     (7f) Li Tsun-hsu (Ri Junkyoku, d. 1038)\n     Chin-shan had a disciple Hsi-yu Kung-chen (Seiyo Kōshin). Li Tsun-\nhsu was the author of Tien-sheng Kuang-teng Lu ( Tenshō Kōtōroku ), dated\n1036.\n     Yeh-hsien's dharma heir was:\n     (7g) Fu-shan Fa-yuan (Fuzan Hō'en, 991-1067). Fu-shan was also\nknown as Yuan-chien Ta-shih (Enkan Daishi), who was responsible for\npicking Tou-tzu I-ching (Tōsu Gisei, 1032-1083) as the dharma heir of Ta-\nyang Ching-yuan (Daiyō Keigen, 943-1027) in the Tsao-tung (Sōtō) School.\n     For the eighth generation, Shih-shuang Tsu-yuan (Sekisō Soen), better\nknown as Tzu-ming Ta-shih (Jimyō Daishi) had the following dharma-\nheirs:\n\f     (8a) Huang-lung Hui-nan (ōryū Enan, 1002-1069)"}]}
{"conversation": [{"input": "", "output": "(8b) Yang-chi Fang-hui (Yōgi Hō'e, 992-1049)\n     (8c) Ta-nin Tao-kuan (Dainei Dōkan)\n     (8d) Ching-su (Shōso Jisha)\n     Ta-yu Shou-chi (Daigu Shushi) had one dharma-heir:\n     (8e) Yun-feng Wen-yueh (Umpō Monyetsu, 997-1062) Jimyō Daishi\nhad two other disciples:\n     (8f) Tsui-yen Ko-chen (Suigan Keshin, d. 1064)(8g) Tao-wu Wu-chen\n(Dōgo Goshin)\n     ōryū Enan was the founder of the ōryū Sect, and Yōgi Hō'e was the\nfounder of the Yōgi Sect. These sects are presented in Chapter 5.\n     From Lin-chi I-hsuan (Rinzai Gigen, d. 866) to Shih-shuang Tsu-\nyuan(Sekisō Soen, 986-1039), we have seven generations in the Lin-chi\n(Rinzai) School. In R. H. Blyth's Zen and Zen Classics , Vol. 3, pages 165-\n167, some anecdotes were recorded concerning Hsing-hua Tsun-chiang\n(Kōke Zonshō, 830-888) and his dharma brother San-sheng Hui-jan\n(SanshōEnen)."}]}
{"conversation": [{"input": "", "output": "A monk asked Sanshō, \"What is the meaning of Daruma coming from the West?\" Sanshō\n   answered, \"Stinking meat attracts flies.\" The monk brought this up to Kōke, who said, \"I\n   wouldn't have said that.\" The monk asked, \"What is the meaning of Daruma coming from the\n   West?\" Kōke answered, \"There are enough blue-bottles on a broken-down donkey.\"\n       Sanshō said, \"If someone comes, I go out to meet him, but not for his sake.\" Kōke said, \"If\n   someone comes, I don't go out. If I do go out, I go out for his sake.\""}]}
{"conversation": [{"input": "", "output": "Kōke was head monk at various temples. He visited Yun-chu Tao-ying\n(Ungo Dōyō) of the Sōtō School. But he became Lin-chi's (Rinzai's)\nattendant and dharma-heir. One day Emperor Chuang-tsung of Late Tang\n\ftold Master Kōke that he got a priceless pearl and nobody has given an\nestimate of its value. Master Kōke asked to see the pearl. The Emperor\nshowed him the pearl. Then the Master said: \"Who dares to bid a price on\nthe Emperor's treasure?\" Kōke received a horse from the Emperor Chuang-\ntsung as a reward for his teaching. He rode away on it, fell off, and broke\nhis leg. Returning to his temple, he got the head monk to make some\ncrutches and went along the corridor. He asked a monk, \"Do you know\nme?\" The monk replied, \"Why shouldn't I know you?\" Kōke said, \"Here's\nsomebody who explained the Dharma, and can't walk as a result of it.\"\nThese anecdotes testified that Kōke was a National Teacher(Kokushi).\nEmperor Chuang-tsung reigned 923-925, and Kōke entered nirvana in 925."}]}
{"conversation": [{"input": "", "output": "Chuang-tsung was succeeded by Ming-tsung in 926, the year Shou-shan\nSheng-nien (Shuzan Shōnen) was born.\n     Kōke's famous disciple was Nan-yuan Hui-yu (Nan'in Egyō, d. 952),\nwho was also known as Pao-yin Ho-shan (Hō'ō oshō). He passed away in\nthe second year of the Kuang-shen (Kōjun) era under the reign of Chou Tai-\ntsu. Some anecdotes were given by R. H. Blyth in his Zen and Zen Classics\n, Vol. 3, pages 167-169."}]}
{"conversation": [{"input": "", "output": "Nan'in asked the monk in charge, \"What sutra is your Reverence lecturing on?\" He replied,\n   \"The Yuima Sutra .\" Nan'in pointed to the Zen seat and said, \"You understand?\" \"I don't,\" replied\n   the monk. Nan'in said to the attendant, \"Bring in some tea.\"\n        A monk said to Nan'in, \"What is the Great Meaning of Buddhism?\" Nan'in said, \"The\n   origin of a myriad diseases.\" The monk said, \"Please cure me!\" Nan'in said, \"The World Doctor\n   folds his hands.\"\n\n\n\n     Blyth commented: \"This is unusually poetical, and of a melancholy\ngrandeur. It also happens to be true. Buddhism is both the cause and effect\n\fof an unsound mind in an unsound body. Note that greediness, stupidity,\nmaliciousness and so on are not illnesses, for animals have them. Illness\nmeans thinking you are ill. And who can cure the illness which Doctor\nBuddha and Doctor Christ have caused?\""}]}
{"conversation": [{"input": "", "output": "A monk asked Nan'in, \"What is your special teaching?\" Nan'in said, \"In autumn we reap;\n   and in winter we store.\"\n        A monk asked Nan'in, \"What is the Way (Tao)?\" Nan'in answered, \"A kite flies across the\n   great sky; nothing remains there.\"\n        A monk asked Nan'in, \"What about a seamless stupa?\" Nan'in said, \"Seven flowers, eight\n   tearings.\" \"How about the man in the tower?\" \"He doesn't comb his hair or wash his face.\""}]}
{"conversation": [{"input": "", "output": "Nan-yuan (Nan'in) had two well-known disciples: Ying-chiao\nAn(Eikyo-an) and Feng-hsueh Yen-chao (Fuketsu Enshō, 896-973). Ying-\nchiao An was sitting by the fire when an official asked him, \"How can one\nget out of the burning in the Three Worlds?\" Ying-chiao An picked up the\nincense-tongs and showed him some embers, saying, \"Officer! Officer!\"\nThe Official was enlightened. Feng-hsueh (Fuketsu) lived to seventy-eight\nyears old and passed away in the sixth year of the Kai-Pao (Kaihō) era\nunder the reign of Tai-tsu (Taiso), the first Emperor of Sung Dynasty. Blyth\ngave the dates as 896-973, based on Ku-tsun-su Yulu ( Kosonshuku goroku\n), which are different from what was given in the Lamp Records , Daishō\nDaizōkyō , Vol. 51, pages 302-303.\n    Many anecdotes were given in Y. H. Ku's History of Chinese Zen\nMasters , pages 158-164, based upon the Lamp Records ."}]}
{"conversation": [{"input": "", "output": "Feng-hsueh (Fuketsu) was asked by a monk, \"When speech and silence are both\n   inadmissible, how can one pass without error?\" Feng-hsueh replied: \"I always remember Kiang-\n   nan in the third moon—the cry of the partridge, the fragrance of the wild flowers.\"\n\fThis was cited in Alan W. Watts' The Way of Zen , pages 182-183. There\nwere some interesting questions and answers in the Lamp Records :\n\n        Question: \"How is the host in the guest?\"\n        Fuketsu answered, \"A blind man enters the city.\"\n        Question: \"How is the guest in the host?\"\n        Fuketsu answered, \"The Emperor returns with sun and moon shining anew.\"\n        Question: \"How is the guest in the guest?\"\n        Answered Fuketsu, \"From the eyebrows arise the white clouds.\"\n        Question: \"How is the host in the host?\"\n        Fuketsu answered: \"Grind the three-feet knife. Ready to kill the 'unfair' fellow.\""}]}
{"conversation": [{"input": "", "output": "Feng-hsueh (Fuketsu) had three famous disciples, of whom Shou-shan\nSheng-nien (Shuzan Shōnen, 926-993) was the greatest.\n\n        A monk asked Shou-shan (Shuzan): \"What is the special teaching of your family?\"\n        Shuzan said: \"One sentence cuts across the mouth of a thousand rivers; Before a cliff of ten\n   thousand yards, one finds the mystery.\"\n        The monk asked: \"How is Shuzan's Kyō (outlook and inlook)?\"\n        Shuzan said: \"Let all the people see.\"\n        The monk asked: \"How is the person in the Kyō (outlook)?\"\n        Shuzan said: \"Have you received the blows?\"\n        The monk saluted the Master."}]}
{"conversation": [{"input": "", "output": "These anecdotes were recorded in the Lamp Records , DaishōDaizōkyō ,\nVol. 51, pages 304-305. (See also Y. H. Ku, History of Chinese Zen Masters\n, pages 165-168.) Fuketsu was the first generation Abbot at Shuzan-ji. He\nwas also the third-generation Abbot of Nan-yuan of Pao-yin Yuan (Hō'ō-in).\nHe lived to sixty-eight years old.\n     Fen-yang Shan-chao (Fun'yō Zenshō, 947-1024) was Shuzan's\ndharma-heir. Some questions and answers (mondō) were given below:\n\f        A monk asked: \"What is the source of the Great Tao (Dō)?\"\n        Fun'yō answered: \"Dig the earth and find the heaven.\"\n        Question: \"How is the guest in the guest?\"\n        Fun'yō answered: \"Fold your hands before the temple and ask Buddha.\"\n        Question: \"How is the host in the guest?\"\n        Fun'yō answered: \"Facing you on the opposite side, there were no comrades.\"\n        Question: \"How is the guest in the host?\"\n        Master said: \"Clouds and clouds across the sea; Draw your sword and disturb the Dragon-\n   gate!\""}]}
{"conversation": [{"input": "", "output": "gate!\"\n        Question: \"How is the host in the host?\"\n        Master said: \"Three heads and six arms hold up heaven and earth; Angry No-cha (a\n   legendary figure) attacks the Imperial Court-bell.\""}]}
{"conversation": [{"input": "", "output": "Fen-yang (Fun'yō) had four famous disciples, mentioned above,\namong them Tzu-ming Tsu-yuan (Jimyō Soen, 986-1039) was the greatest.\nShih-shuang Tsu-yuan (Sekisō Soen) became a monk when he was twenty-\ntwo years old. His mother encouraged him to travel and seek learned\nmasters. He served under Fen-yang Shan-chao (Fun'yō Zenshō) for two\nyears, but he was not allowed to enter the Master's room. Sekisōwas so\ndisappointed that he planned to leave. One evening he grumbled about not\nreceiving the Master's instructions. The Master held up his stick in anger,\nand the disciple (Sekisō) tried to defend himself. Suddenly the Master used\nhis hands to \"blind-fold\" Sekisō's eyes. Sekisō was greatly enlightened and\nunderstood that Rinzai's teachings are \"common sense.\" He attended to Fen-\nyang (Fun'yō) for seven more years and then left.\n    There were many anecdotes which appeared in the Lamp Records (see\nDaishō Daizōkyō , Vol. 51, pages 482-484; and also Y. H. Ku, History of\nChinese Zen Masters , pages 175-185)."}]}
{"conversation": [{"input": "", "output": "Chinese Zen Masters , pages 175-185).\n\f       When a monk asked him, \"What is the meaning of Daruma (the First Patriarch) coming\n   from the west?\" Sekisō answered: \"Three days of wind and five days of rain.\""}]}
{"conversation": [{"input": "", "output": "Master Tzu-ming (Jimyō Daishi) was a good friend of two high officials:\nYang Ta-nien (Yō Dainen) and Li Tsun-hsu (Ri Junkyoku, d. 1038). In 1038\nA.D., Li sent an invitation to Master Tzu-ming, saying that Yang already\npassed away, and he wished to meet with the Master before his own death.\nThe Master took a boat and went to the Capital. Master Tzu-ming wrote the\nfollowing gāthā:\n\n       The Yangtze River is endless.\n       When can I reach the Capital?\n       The boat is receiving cool wind as a help.\n       There is no need of using the oars."}]}
{"conversation": [{"input": "", "output": "After meeting with the Master, Li Tsun-hsu passed away a little over a\nmonth later. Master Tzu-ming (Jimyō Daishi) left posterity with his\ndharma-heirs, most notably Huang-lung Hui-nan (ōryū Enan, 1002-1069),\nfounder of the Oryū Sect, and Yang-chi Fang-hui (Yōgi Hō'e, 992-1049),\nfounder of the Yōgi Sect. From ōryū, the lineage leads to Myōan Eisai,\nfounder of the Rinzai School in Japan. On the other hand, the Yōgi Sect\nproduced many masters that would influence the development of Zen in\nJapan. Enji Ben'en, founder of Tōfuku-ji, was Mujun Shihan's disciple, and\nso was Mugaku Sogen, founder of Engaku-ji. Rankei Dōryū, founder of\nKenchō-ji, was Mumyō Esei's disciple. Mukan Fumon, founder of Nanzen-\nji, was the disciple of Jōji Myōrin (Mujun's disciple), as well as the dharma-\nheir of Enji Ben'en. Daikyū Shōnen, founder of Jōchi-ji, was Sekikei\nShingetsu's dharma-heir. Nampo Jōmyōwas Kidō Chigu's dharma-heir.\n\fNampo's disciple ShūhōMyōchō became the founder of Daitoku-ji. Note"}]}
{"conversation": [{"input": "", "output": "that Rankei, Kidō, and Sekikei were dharma cousins, as they were Shōgen\nSūgaku's dharma grandsons. So many Zen Masters in Japan, whether they\ncame to China from Japan, or they went to Japan from China, were from the\nYōgi Sect. Even Shinchi Kakushin, the dharma grandfather of Bassui\nTokushō and Jiun Myō'i, founders of Kōgaku-ji and Kokutai-ji respectively,\nwas the dharma-heir of Mumon Ekai. Ha'an Sosen (Mujun Shihan's dharma\nteacher), Shōgen Sūgaku, and Mumon Ekai were all the fifth-generation\ndharma descendants of Goso Hō'en, who was the dharma grandson of Yōgi.\nSo far as the Rinzai School was concerned, the Yōgi Sect flourished both in\nChina and in Japan.\n    The ōryū and Yōgi Sects are presented in Chapter 5.\n\f              肆 临济宗\n  黄檗希运（？—850）是百丈怀海（720—814）的法嗣，因此也是\n沩山灵祐（771—853）、长庆大安（793—883）和大慈寰中（780—\n862）的师兄弟。黄檗年幼时就出家做和尚，拜百丈为师，并受戒。黄\n檗山上新建的大禅寺黄檗寺请他去住持说法。他声名远播，有一千多\n信众前来听他讲道传法。黄檗口述《传法心要》，由相国裴休集记汇\n编成卷，传与后世。裴休十分崇奉黄檗，也是圭峰宗密（780—841）\n的好友。裴休在序言中（公元858年）叙述了他在843年与849年是怎样\n向黄檗大师提问，并把大师的解答用文字记录下来的，以下片段引自"}]}
{"conversation": [{"input": "", "output": "向黄檗大师提问，并把大师的解答用文字记录下来的，以下片段引自\nR. H.布莱思《禅与禅宗经典》第3卷第5章："}]}
{"conversation": [{"input": "", "output": "出现在你面前的事物虽是存在，但当此心（理性）运作时，我们就能够否定它，不接受\n它。裴休问：“幻觉掩蔽了心，那么该怎样来消除幻觉呢？”黄檗说：“产生幻觉和消除幻觉，\n两者本身其实都是幻觉。幻觉本无根，只是由于要区分事物，就产生了幻觉。如果不去思考\n事物之间的矛盾或对立，那么幻觉就停止而且不存在了，你又能怎样去消除它呢？当不存在\n任何一丝一毫之地可以依赖时，那就‘用双手丢弃这一切，这样就能得到佛法。’”裴休说：“如\n果没有什么可以依赖，那么佛法怎样能相传呢？”黄檗说：“以心传心。”裴休说：“既然心心\n相传，为什么又说心不存在呢？”黄檗说：“不接受‘法’就是‘传心’。如果你悟解了什么是心，\n那就是无心和无法。”裴休说：“既然无心和无法，那又怎能谈论可以相传些什么呢？”黄檗\n说：“当你听我说心心相传时，你是在想：有某些东西在那里相传。有一位禅师曾这样说：\n  当你理解心的本性时，\n  你把它说成是像奇异的奥秘；\n  那就达不到启示领悟；\n  如果启悟了，就不会把它描述为\n  已知的任何事物。\n  我想帮助你理解它，你认为你能够吗？”"}]}
{"conversation": [{"input": "", "output": "根据《传灯录》第12卷，黄檗有弟子十三人，他们之中有：\n\f  （1）临济义玄（？—866）\n  （2）睦州道踪（陈尊宿）\n  （3）魏府大觉\n  （4）千顷楚南\n  （5）乌石灵观\n  （6）罗汉宗彻\n  （7）相国裴休睦州道踪也被称为“陈尊宿”（受人尊敬的陈姓长者\n——译者注），睦州刺史陈操是他的弟子。道踪经常自编草鞋，暗地\n里放置路旁，帮助穿破鞋的行人，所以也被称为“陈蒲鞋”。许多很有\n才华的学禅人士都非常尊敬他。有关他的故事读者可以参阅张钟元教\n授《佛教禅宗之源》第107—115页，以及R. H.布莱思《禅与禅宗经\n典》第3卷第138—144页。\n  临济义玄（？—866）是临济宗的创建人，原籍曹州南华（在今山\n东曹县，济宁的西南方），拜黄檗为师。有一天首座僧陈尊宿建议他\n应该单独去拜见黄檗禅师。于是他就去禅师房中求教，问：“什么是佛\n法大义？”禅师打了他一下。就这样他前后共三次去拜见禅师，每次都\n挨了打。于是临济就准备向禅师告辞了。黄檗推荐他去拜见圭宗智常\n的弟子高安大愚禅师。临济听了高安的一些说教之后，得到了启悟。\n高安仍叫他回到黄檗处去。临济知道黄檗也很仁慈，却仍准备还击一\n掌。师惊呼：“你真是大狂人，竟敢来捋虎须！”临济也立即高声呼叫\n而出。临济在得到启悟之后，好像变成另一个人，他声称黄檗所讲的\n佛法“终究是没有什么的”（参见铃木大拙《佛教禅宗论文集》，系列\nI，第247页）。\n  《临济录》是临济禅师语录集，展示了他的一些说教。以下摘录\n的几段很有启发意义，见艾伦·瓦茨《禅道》第101—102页：\n\f  我为什么在此说教？就因为你们想要求道，你们到处奔驰不停，想要追逐心灵。但是古\n来圣人，却是按照合适的环境，悠闲地修行。\n  各位求道人，你们如果信从我的见解，你们就将会高坐在……众佛头顶上去判断。如果\n谁要完成了那十个阶段，那他就像是走卒仆从；如果谁要达到超越的觉醒，那也好像是枷锁\n套上了头颈。阿罗汉以及佛陀好像是肮脏的茅坑，菩提和涅槃好像是蠢驴的套绳。\n  在佛法中没有什么需要去刻苦追寻，而应保持平常心，不需特殊性。只须正常大小便、\n穿衣和进食，倦了就去休息。无知者嘲笑我，智者却能理解我……到处为家，随遇而安，一\n切将是坦率真诚的。任何机缘遭遇来临，切莫妄图变更。若能如此，那么你的日常感觉意\n识，就不会因烦恼堕入五重地狱，而会得到大海那样的自由解脱。"}]}
{"conversation": [{"input": "", "output": "识，就不会因烦恼堕入五重地狱，而会得到大海那样的自由解脱。\n  在心之外别无佛，在它里面也没有什么要去领会掌握，那么你们还有什么要去找寻？你\n们总是说“道”要实践和求证，切莫这样迷误不醒！谁说能够那样地实践、修行？那完全是生\n死烦恼妄情。你们说要在六识和万行中进行完全的修炼，在我看来，这全是在为烦恼造业。\n这样地寻求佛性和佛法，确实就是在为痛苦和地狱烦恼造业。"}]}
{"conversation": [{"input": "", "output": "从马祖、南泉、赵州、黄檗和临济这几位禅师那里，我们可以领\n会到禅宗风格的最佳表达。不过瓦茨先生谈及，要把唐代当时的日常\n通俗汉语译成近代英语确有很大的难度，所以尽管原始的中文版本可\n用，似乎并不需要重译。\n  临济提出的“四料简”所述如下（见杜慕林用德语撰写的《中国禅\n宗的发展》，由罗丝·富勒·佐佐木译成英文，美国第一禅堂出版，纽\n约，1953年，第72页和第22—24页）：\n\n   有时我把人从环境中抽出来；有时我把环境从人那里抽出来；有时我把人和环境都抽出\n来；有时人和环境两者我都不抽。\n   根据该书第22页罗丝·富勒·佐佐木的译文，大意如下所述：\n   在程式上，这种文句来自著名的印度佛教的“四命题”逻辑；在意义上则相当于《华严\n经》教旨中关于“实在”的四个方面……\n   类似的程式还有“四宾主”和“四照用”。在所有这些程式中引用的术语都应理解为表达符\n号。所涉及的命题都是有关主观和客观、相对和绝对、外观和实体在逻辑上或形而上学上的\n辩证对立关系。这在以后有关曹洞宗的“五位”中较详细地再讨论。\n   在《临济录》中还可找到另一个临济表达方式是“三玄三要”。其基本表达字句这样说：\n“每一陈述必须有三个玄秘，每一玄秘必须有三个要点。”\n\n\n\n根据注解中解释如下，所谓“三玄”，是：\n\f  体中玄：三世佛和列代祖师达到的启悟——启悟内容相当于“体”。\n  句中玄：列代祖师显示的启悟——启悟的显著特性，相当于“相”。\n  玄中玄：三世佛和历代祖师怎样传道（启悟）——即启悟的运用——相当于“用”。\n  本体、特性和运用是不可分割、相互渗透的整体。三个玄秘中的每一个都包含三个要\n点。但它们都统一为同一个“玄”则无区别，这就是《华严经》中关于把区别和分化统一成为\n整体的教旨。\n\n\n\n  在R. H.布莱思《禅与禅宗经典》第3卷第152—153页也有与佐佐\n木相类似的译文。以下片段即引自该书："}]}
{"conversation": [{"input": "", "output": "克符前来并问：“如果把人而不是把物抽去，那将是什么呢？”\n  临济答：“阳光照射时，织锦铺满地；童发垂下白似丝。”\n  克符问：“如果把物而不是把人抽去，那将怎样呢？”\n  临济答：“君王下令，全国执行；战争烟尘消散，将军辞别堡垒归来。”\n  克符问：“如果把人和物都抽去，又将是怎样呢？”\n  临济答：“如果把所有相关的都断开，我们就真正孤单。”\n  克符问：“如果人和物都不抽去，那又将怎样呢？”\n  临济答：“君王升上宝座，乡老齐声欢唱。”\n\n\n\n  根据华严宗，“实体”的四个方面是：\n  （1）虚幻离开主体；\n  （2）虚幻离开客体；\n  （3）主客体都否定，但其区别还在；\n  （4）肯定了主客体对立面的超越性，那么主客体之间的对抗就完\n全停止。\n  以下一段是临济大师在反对“虚妄”上的最佳表达（见铃木大拙\n《佛教禅宗论文集》，系列Ⅰ，第347—348页）："}]}
{"conversation": [{"input": "", "output": "众位求道者，你们要想领悟正宗禅道，当心不要受人蒙骗。不论在内在外，如果遇到任\n何障碍，立刻把它们放下。如果遇到佛就把他宰了，如果遇到宗师也把他宰了，如果遇到阿\n罗汉或任何亲友也不需犹豫，统统都宰了，这是要得到拯救的唯一道路。不要被任何事物所\n\f困扰，要站在事物之外，走过越过后完全自由自在。我看全国这些所谓求道者来见我的没有\n任何人能自由自在地解脱于事物之外。对待这些人，我就要给他们当头一棒，不管他们是从\n哪里来的。如果认为还可凭借他们强壮的臂力，我就立刻把他们的臂断开。如果认为可以凭\n借他们的滔滔口才，我就叫他们闭嘴莫谈。如果认为可以凭借他们的目光敏锐，我可以一击\n叫他们瞎了眼。直到现在，实在没有任何人到我这里来，能够独立解脱和自由自在。他们全\n都是被那些老法师们的无聊花招所迷惑，所以我也实在没有什么好向你们讲解。所有我能做\n的首先是要治好你们的病态，要把你们的束缚都解开。\n  众位求道者，在这里，你们对一切事物都应该丢得开。我要着重向你们讲解，最近五年\n或十年，我是白白地在等待，等不到真正的醒悟者。他们都是像幽灵那样地存在，像可鄙的\n魔鬼出没在森林和竹林内。他们都是荒野里的自私幽灵，在疯狂地啃所有的垃圾堆。你们\n啊，就是那么鼠目寸光，都在浪费虔诚者的热心捐献！你们对禅道竟怀着这样的错误信念！\n你们还称得上是僧人吗？我说你们没有佛性，没有圣训，没有教规，也没有体认！你们却找\n到别人的屋里去，你们真是鼠目寸光！把别人的头放上了自己的身。难道你们自身还缺少什\n么不成？你们啊，众位求道人，此时此刻对你们真正有用的也只有自己的心，成为宗师或成\n佛，更无其他门好进。可是你们对我不相信，偏向外界去追寻。不要再犯错误了，应知外界\n并无实体，里面也没有什么可以凭依。你们对我所讲的只从字面上来了解其意义。最好是什\n么也不要做，把你们苦苦在追求的，全都休止和停息。"}]}
{"conversation": [{"input": "", "output": "临济对众和尚说：“有时一喝，如金刚宝剑；有时一喝，如踞地金\n毛狮子；有时一喝，如探竿影草；有时一喝，不作一喝用。大家是否\n都能明白？”大家都很犹豫，深感莫测，于是临济大师就大声吆喝。\n  临济宗的世系传承如下：\n  （1）临济义玄（？—866）\n  （2）兴化存奖（830—888）\n  （3）南院慧颙（？—952）\n  （4）风穴延沼（896—973）\n  （5）首山省念（926—993）\n  （6a）汾阳善昭（947—1024）\n  （6b）谷隐蕴聪（965—1032）\n  （6c）叶县归省\n  （6d）神鼎洪湮\n  （6e）承天智嵩\n\f  （6f）广慧元琏（951—1036）\n  汾阳善昭的法嗣有：\n  （7a）石霜楚圆（986—1039）\n  （7b）琅琊慧觉\n  （7c）法华全举\n  （7d）大愚守芝（？—1057）\n  谷隐蕴聪的法嗣有：\n  （7e）金山昙颖（989—1060）\n  （7f）李遵勖（？—1038）\n  金山昙颖有一弟子为西余拱辰。李遵勖著有《天圣广灯录》，\n1036年成书。\n  叶县的法嗣是：\n  （7g）浮山法远（991—1067）。又称圆鉴大师，由他负责挑选了\n投子义青（1032—1083）作为曹洞宗大阳警玄（943—1027）的法嗣。\n  关于临济宗的第八代，则有石霜楚圆（多被称为慈明大师），众\n法嗣如下：\n  （8a）黄龙慧南（1002—1069）\n  （8b）杨岐方会（992—1049）\n  （8c）大宁道宽\n  （8d）清素（侍者）\n大愚守芝有一法嗣是：\n  （8e）云峰文悦（997—1062）\n石霜楚圆即慈明另有两弟子：\n  （8f）翠岩可真（？—1064）\n  （8g）道吾悟真\n黄龙慧南是黄龙宗创建人，杨岐方会则是杨岐宗创建人。关于此两宗\n将于第五章再谈。\n\f  临济宗自临济义玄（？—866）到石霜楚圆（986—1039）一共传\n了七代。在R. H.布莱思《禅与禅宗经典》第3卷第165—167页，载有\n临济第二代法嗣兴化存奖与其师兄三圣慧然之间的一些故事，如下：\n\n  学僧问三圣禅师：“如何是祖师西来意？”三圣答：“臭肉来蝇。”学僧告诉兴化，兴化\n说：“我则不然。”学僧：“如何是祖师西来意？”兴化：“破驴脊上足苍蝇。”\n  三圣道：“我逢人即出。出则不为人。”兴化道：“我逢人即不出。出则便为人。”"}]}
{"conversation": [{"input": "", "output": "兴化存奖曾是许多寺院的首座僧，他也访谒过曹洞宗的云居道\n膺，但后来还是侍从临济，成为临济的法嗣。有一天，后唐庄宗告诉\n兴化说，他得到一颗无价之宝的明珠，但到底值多少，无人能对它估\n价。兴化要求能亲眼看一下，庄宗给他看了。兴化说：“谁有胆量敢对\n君王的宝珠进行估价呢？”庄宗赐了一匹马给兴化，以答谢他所作的说\n教。他骑马辞去，但从马上跌下来，摔断一腿。回到寺内后，叫首座\n僧替他做了根拐杖。他拄着拐杖，在走廊里走着，遇见一僧，问：“你\n还认识我吗？”僧答：“为什么不呢？”兴化说：“这个人讲解佛法，但\n得到的结果却是不能走路了。”这段故事说明兴化曾经是朝廷国师。后\n唐庄宗在位是923—925年（按另作923—926），而兴化的圆寂也是在\n925年。庄宗之后由明宗继位于926年，而首山省念出生也在这一年。\n  兴化有一著名的弟子是南院慧颙，也被称为宝应和尚，于后周太\n祖广顺二年（952）逝世。在布莱思《禅与禅宗经典》第3卷第167—\n169页中讲述了关于他的一些故事：\n\n  南院问主管僧：“大师在讲什么经？”僧答：“《维摩诘经》。”南院指着禅座并问：“你真\n懂吗？”僧答：“我不懂。”南院对侍从说：“请倒杯茶来。”\n  一僧问南院：“什么是佛教大意？”南院说：“千万疾病之源。”僧说：“请救治我的病吧！”\n南院说：“天下医生束手无策。”\n\f布莱思对上文的注解说：“这里具有很不寻常的诗意，也含有很伤感的\n庄严，恰巧这也确是真实的。佛教是身心不健的因和果，我也提请注\n意，贪愚和恶意等都不能算是病，因为所有动物都有。如果在思想上\n自己就认为自己生了病，那么由救世医者的佛祖或基督所导致的思想\n疾病又有谁能来医治呢？”\n\n  一僧问南院：“什么是你的特别教导？”南院答：“秋天收获，冬天藏好。”\n  一僧问南院：“什么是道？”南院答：“一只风筝飞越长空后，什么痕迹都不留。”\n  一僧问南院：“什么是无缝塔？”南院答：“七朵花，撕成八。”僧问：“那么塔中人呢？”南\n院答：“他既不洗脸，也不理发。”"}]}
{"conversation": [{"input": "", "output": "南院有两个有名的弟子：颖桥安和风穴延沼（896—973）。正当\n颖桥安坐在炉旁时，有一长官问他：“三界着火，应怎样才能逃脱？”\n颖桥安拿起了焚香钳给他看，钳上有余烬，说：“长官长官，你请\n看！”那长官就得到了启发。风穴延沼享年78岁，于宋太祖开宝六年\n（973）圆寂。布莱思根据《古尊宿语录》给出其生卒年份为896—973\n年，但这与《传灯录》中所列的年份（887—973）不一致，见《大正\n藏》第51卷第302—303页。\n  在拙著《禅宗师承记》第158—164页中，依据《传灯录》所载，\n引有一些有关故事如下：\n\n  一僧问风穴：“如果高谈阔论和默默无语两者都不许，那么怎样才能不犯错误？”风穴\n答：“常忆江南三月里，鹧鸪啼处野花香。”\n\n\n\n  在艾伦·瓦茨《禅道》第182—183页中也曾引了这一诗句。在《传\n灯录》中还引有一些很有意义的问答词句如下：\n\n  问：“主在客中会怎么样？”\n  风穴答：“盲人进入闹市中。”\n\f  问：“客在主中又怎么样？”\n  风穴答：“君王回驾，日月照明一新。”\n  问：“客在客中又将怎样？”\n  风穴答：“眉间起白云。”\n  问：“那么主在主中呢？”\n  风穴答：“磨砺三尺刃，准备宰杀不公正的人。”\n\n\n\n  风 穴 有 三 个 弟 子 很 有 名 ， 其 中 最 卓 越 的 是 首 山 省 念 （ 926—\n993）。\n\n  一僧问首山：“请问什么是尊系的特有教导？”\n  首山答：“一言截破千江水，万仞峰前始得玄。”\n  僧问：“首山境色怎样？”\n  首山答：“让所有人都可见此境。”\n  僧问：“那么怎样将是境中人？”\n  首山说：“你吃了棒棍不曾？”\n  僧向大师施礼致谢。\n\n\n\n这些故事载于《传灯录》，见《大正藏》第51卷第304—305页（或见\n拙著《禅宗师承记》第165—168页）。风穴是首山寺的第一代方丈，\n也是宝应寺南院的第三代方丈，在68岁时圆寂。\n  首山的法嗣是汾阳善昭（947—1024），有关他的一些问答辞如\n下："}]}
{"conversation": [{"input": "", "output": "一僧问：“什么是大道的源和根？”\n  汾阳答：“挖地把天寻。”\n  僧问：“怎样是客在客中？”\n  汾阳答：“举手合掌，庙前问佛尊。”\n  僧问：“怎样是主在客中？”\n  汾阳答：“面向你的背，没有同路人。”\n  僧问：“怎样是客在主中？”\n  师答：“浮云朵朵飘过海，拔剑捣龙门。”\n  僧问：“怎样是主在主中？”\n  师答：“三头六臂擎天地，忿怒哪吒扑帝钟。”\n\f  汾阳善昭有著名弟子四人。如上所述，其中以慈明楚圆最为卓越\n（即石霜楚圆，986—1039）。石霜在22岁时出家为僧，其母鼓励他云\n游四方，寻求名师。他曾经师事汾阳达两年，仍未蒙师父准许入室，\n感到很失望而打算离去。某一天晚上，他因得不到师父指教而口出怨\n言，师父大怒，举起了手杖，石霜力图自卫。师父忽举起手来，蒙住\n石霜的双眼，石霜突然大受启发，顿悟了临济宗的教旨就是“寻常心\n态”。他继续师事汾阳七年，然后离开。\n  在《传灯录》中有很多相关故事（见《大正藏》第51卷，第482—\n484页和拙著《禅宗师承记》第175—185页），略如下述：\n\n 一僧问石霜：“祖师达摩自西方来，意义究竟何在？”石霜答：“三日风，五日雨。”\n\n\n\n慈明大师是两位高官杨大年和李遵勖（？—1038）的好友。公元1038\n年，李遵勖写信邀请慈明大师说：杨大年已经去世，很希望在自己尚\n未去世之前还能见大师一面。于是慈明大师就坐船去了京城，并写了\n一首诗偈：\n\n 长江行不尽，帝里到何时？\n 既得凉风便，休将栌棹施。"}]}
{"conversation": [{"input": "", "output": "李遵勖在见到慈明大师后一个多月便去世了，慈明大师于1040年圆\n寂，衣钵传给了法嗣，最著名的即黄龙宗的创建人黄龙慧南（1002—\n1069）及杨岐宗的创建人杨岐方会（992—1049）。黄龙宗世系传到了\n明庵荣西，就是日本临济宗的创建人。另一方面杨岐宗也造就了很多\n大师，对日本的禅宗发展有很大的影响。例如东福寺创建人圆尔辨\n圆，是无准师范的弟子，同样还有圆觉寺的创建人无学祖元。建长寺\n\f的创建人兰溪道隆是无明慧性的弟子。南禅寺的创建人无关普门是净\n慈妙伦（无准的弟子）的弟子，同时也是圆尔辨圆的法嗣。净智寺的\n创建人大休正念是石溪心月的法嗣。南浦绍明是虚堂智愚的法嗣，而\n南浦的弟子宗峰妙超则是大德寺的创建人。注意到兰溪、虚堂和石溪\n三人应是师兄弟，因为他们都是松源崇岳的第二代法嗣。所以许多日\n本禅师，不论是由日本来过中国的，或是由中国去日本的，都属于杨\n岐宗世系。即使是拔队得胜和慈云妙意的师祖心地觉心也是无门慧开\n的法嗣，而拔队和慈云两人则分别是洪岳寺和国泰寺的创建人。无门\n慧开以及破庵祖先（无准师范的师父）、松源崇岳都是五祖法演的第\n五代法嗣，而五祖法演则是杨岐的第二代法嗣。作为临济宗的支系，\n杨岐宗在中日两国都很兴盛繁荣。\n  第五章将专门介绍黄龙宗和杨岐宗。\n\f  CHAPTER 5 THE ŌRYŪ AND\n        YŌGI SECTS\n     Huang-lung Hui-nan (ōryū Enan, 1002-1069) was the founder of the\nōryū Sect in the Rinzai School in China. The lineage from ōryū to Myōan\nEisai, founder of the Rinzai School in Japan, is given below:\n     (1) Huang-lung Hui-nan (ōryū Enan, 1002-1069)\n     (2) Hui-tang Tsu-hsin (Kaidō Sōshin, 1025-1100)\n     (3) Ling-yuan Wei-ching (Reigen Isei, d. 1117)\n     (4) Chang-ling Shou-cho (Chōrei Shutaku, 1065-1123)"}]}
{"conversation": [{"input": "", "output": "(5) Wu-shi Kai-shen (Muji Kaijin, 1080-1148)\n     (6) Hsin-wen Tan-fen (Shinbun Donfun)\n     (7) Hsueh-an Chun-chin (Setsu'an Jūkin, 1117-1200)(8) Hsu-an Huai-\nchang (Ki'an Eshō)\n     (9) Ming-an Yung-si (Myōan Eisai, 1141-1215)\nEisai was the eighth-generation dharma descendant of ōryū Enan. ōryū's\nother disciples were:\n     (2a) Yun-an Ko-wen (Un'an Kokumon, 1025-1102)\n     (2b) Yun-kai Shou-chih (Ungai Shuchi, 1025-1115)\n     (2c) Lau-tan Hung-yin (Rokutan Kō'in, 1012-1070)\n     (2d) Yang-shan Hsing-wei (Kyōzan Kō'i, 1018-1080)\n     (2e) Tung-lin Chang-chung (Tōrin Chōsō, 1025-1091)\n     (2f) Shang-lan Shun (Jōran Jun)\nYun-an Ko-wen or Pao-feng Ko-wen (Hōbō Kokumon) had three disciples:\n\f    (3a) Tou-shuai Tsung-yueh (Tosotsu Jūetsu, 1044-1091)\n    (3b) Chan-tang Wen-chun (Tandō Bunjun, 1061-1115)\n    (3c) Chueh-fan Hui-hung (Kakuhan Ekō, 1071-1128)\nTung-lin (Tōrin) had a famous disciple, Su Tung-po (Sotōba, 1036-1101), a\nliterary genius. Shang-lan (Jōran) was probably older than Tōrin; but he"}]}
{"conversation": [{"input": "", "output": "was a friend of Su Tung-po's father, and became the dharma teacher of Su\nChe (So Tetsu), Su Tung-po's younger brother.\n    In becoming the disciple of Tōrin, Su Tung-po composed the\nfollowing gāthā (poem):"}]}
{"conversation": [{"input": "", "output": "The sound of the brook is the wide and long tongue. Is the view of the mountain not the\n   body of purity? In the night I can have eighty-four thousand gāthās. In the days to come how\n   can I tell the others?"}]}
{"conversation": [{"input": "", "output": "This poem was quoted by Dōgen Kigen, founder of the Sōtō School in\nJapan, in his treatise: Shōbōgenzō . Su Che was a good friend of Yun-an\nKo-wen, and he wrote a Preface for the Dialogues of Yun-an Ko-wen.\n    Hui-tang (Kaidō) had other disciples besides Reigen. They were:\n    (3d) Tsao-tang Shan-ching (Sōdō Zensei, 1037-1142)\n    (3e) Ssu-hsin Wu-sin (Shishin Goshin, 1043-1114)\nTsao-tang (Sōdō) had a disciple Hsueh-feng Hui-kung (Seppō Ekū, 1096-\n1158). Ssu-hsin (Shishin) had a disciple Chao-tsung Hui-fang (ChōsōEhō).\n    Reigen had another disciple:\n    (4a) Fu-hsin Pen-tsai (Butsushin Honsai), whose disciples were:\n    Shan-tang       Tsu-shun       (Sandō       Sojun)      and     Pien-feng      Tsu-chin\n(BetsuhōSochin).\n    Muji Kaijin had other disciples:\n\f     (6a) Tzu-han Liao-po (Jikō Ryōboku)\n     (6b) Tai-an Sien (Tai'an Sen)\nJikō's disciple was Hsueh-feng Seng-yen (Seppō Sō'en).\n     From ōryū to Myōan Eisai, we had altogether nine generations. Many"}]}
{"conversation": [{"input": "", "output": "masters and lay disciples were produced. However, it remains for the Yōgi\nSect to flourish even more after the nine generations.\n     The lineage from Yōgi to Mujun Shihan (1178-1249) is given below:\n     (1) Yang-chi Fang-hui (Yōgi Hō'e, 992-1049)\n     (2) Pai-yun Shou-tuan (Haku'un Shutan, 1025-1072)\n     (3) Wu-tsu Fa-yen (Goso Hō'en, 1024?-1104)\n     (4) Yuan-wu Ko-chin (Engo Kokugon, 1063-1135)\n     (5) Hu-chiu Shao-lung (Kokyū Shōryū, 1077-1136)\n     (6) Yin-an Tan-hua (ō-an Donka, 1103-1163)\n     (7) Mi-an Hsien-chieh (Mittan Enketsu, 1118-1186)\n     (8) Pu-an Tsu-sien (Ha'an Sosen, 1136-1211)\n     (9) Wu-chun Shih-fan (Mujun Shihan, 1178-1249) Note that Enji\nBen'en (1202-1280) was Mujun's disciple, and hence he was the ninth-\ngeneration dharma descendant of Yōgi. (In Japan, Enji Ben'en was Myōan\nEisai's dharma grandson.)\n     Starting from Goso Hō'en, another lineage can be established:\n     (3) Wu-tsu Fa-yen (Goso Hō'en, 1024?-1104)\n     (4a) Kai-fu Tao-ning (Kaifuku Dōnei, 1053-1113)"}]}
{"conversation": [{"input": "", "output": "(5a) Yueh-an Shan-ko (Gettan Zenka, 1079-1152)\n     (6a) Ta-hung Tsu-chen (Daikō Soshō)\n     (7a) Yueh-lin Shih-kuan (Getsurin Shikan, 1143-1217)\n     (8a) Wu-men Hui-kai (Mumon Ekai, 1183-1260)\n     (9a) Hsin-ti Chueh-hsin (Shinchi Kakushin, 1207-1298)\n\fNote that Kohō Kakumyō (1271-1361) was Shinchi Kakushin's disciple.\nKohō's two disciples, Bassui Tokushō (1327-1387) and Jiun Myō'i(1273-\n1345), were the founders of Kōgaku-ji and Kokutai-ji in Japan respectively.\nBassui had a disciple: Shun'ō Reizan (1344-1408).\n     Besides Yuan-wu Ko-chin (Engo Kokugon) and Kai-fu Tao-\nning(Kaifuku Dōnei), Wu-tsu Fa-yen (Goso Hō'en) had other famous\ndisciples:\n     (4b) Lung-men Ching-yuan (Ryūmon Sei'on, 1067-1120)\n     (4c) Tai-ping Hui-chin (Taihei Ekin, 1059-1117)\n     (4d) Ta-sui Yuan-ching (Daizui Genjō, 1065-1135) or Nan-tang Tao-\nhsin (Nandō Dōkō, 1065-1135)\n     (4e) Hung-fu Tzu-wen (Kōfuku Shimon)\nLung-men (Ryūmon) had three disciples:\n     (5b) Mo-an Fa-chung (Boku'an Hōchū, 1084-1149)"}]}
{"conversation": [{"input": "", "output": "(5c) Hsueh-tang Tao-hsing (Setsudō Dōkō, 1089-1151)\n     (5d) Cho-an Shi-kuei (Chikuan Shiki, 1083-1146)\nBoku'an's disciple was: Pu-an Yin-shu (Fu'an Inshuku, 1115-1169).\nSetsudō's disciples were: Hui-an Hui-kuang (Kai'an Ekō) and Cho-an Shu-\njen (Katsuan Shujin). Kai'an's disciples were: Hsueh-feng Yuan-shao(Seppō\nGenshō), Ching-shan Yuan-chun (Keisan Gensō), and Pao-en Chih-in\n(Hō'on Chi'in).\n     Yuan-wu Ko-chin (Engo Kokugon) had other disciples:\n     (5e) Ta-hui Tsung-kao (Daie Sōkō, 1089-1163)\n     (5f) Fu-hai Hui-yuan (Bukkai E'on, 1103-1176)\n     (5g) Fu-hsin Fa-tai (Bussei Hōtai)\n     (5h) Hu-kuo Ching-yuan (Gokoku Keigen, 1094-1146)\nTa-hui's disciples were:\n\f    (6b) Fu-chao Te-kuang (Busshō Tokkō, 1121-1203)\n    (6c) Lan-an Ting-hsi (Raian Teiju, 1092-1153)\nFu-chao's disciples were:\n    (7b) Kung-shu Tsung-in (Kūshū Sō'in, 1148-1211)\n    (7c) Po-chien Chu-chien (Hokkan Koken, 1164-1246)\nLan-an's disciples were:\n    (7d) Mo-an An-yun (Boku'an An'ei)\n    (7e) Po-tang Nan-ya (Hakudō Nanka)"}]}
{"conversation": [{"input": "", "output": "(7e) Po-tang Nan-ya (Hakudō Nanka)\nFu-hai Hui-yuan (Bukkai E'on) had two disciples:\n    (6d) Tsi-tien Tao-tsi (Saiten Dōsai, 1148-1207)\n    (6e) Chueh-er (Kaku'ō)\nKaku'ō came from Mount Hiei, Japan, and became enlightened on hearing\nthe sound of drums by the Yangtze River. He went up Mount Hiei after his\nreturn to Japan, and never came down. So it was Myōan Eisai(1141-1215),\nthe dharma descendant of the ōryū Sect, who founded the Rinzai School in\nJapan. However, many masters in the Japanese Rinzai School came from\nthe Yōgi Sect.\n    In the rest of this Chapter, we continue on with the Yōgi Sect. Starting\nfrom (4) Yuan-wu Ko-chin, (5) Hu-chiu Shao-lung, (6) Yin-an Tan-hua, and\n(7) Mi-an Hsien-chieh, we have parallel transmission as follows:\n    (8) Pu-an Tsu-sien (Ha'an Sosen, 1136-1211)\n    (8b) Sung-yuan Chung-yueh (Shōgen Sūgaku, 1132-1202)\n    (8c) Tsien-fu Tao-sen (Senfuku Dōsei)\n    (9) Wu-chun Shih-fan (Mujun Shihan, 1178-1249)\n    (9b) Yun-an Pu-yen (Un'an Fugan, 1156-1226)"}]}
{"conversation": [{"input": "", "output": "(9b) Yun-an Pu-yen (Un'an Fugan, 1156-1226)\n    (9c) Chi-zei Tao-chung (Chizetsu Dōchū, 1169-1250)\n    (10) Wu-hsueh Tsu-yuan (Mugaku Sogen, 1226-1286)\n\f     (10b) Hsu-tang Chih-yu (Kidō Chigu, 1185-1269)\n     (10c) Wan-chi Hsing-mi (Gankyoku Kōmi)\nNote that after (7) Mi-an Hsien-chieh (Mittan Enketsu), we have three\nparallel lines: the first line goes through Pu-an Tsu-sien (Ha'an Sosen), Wu-\nchun Shih-fan (Mujun Shihan), to Wu-hsueh Tsu-yuan (Mugaku Sogen),\nwho went to Japan and became the founder of Engaku-ji. Mujun Shihan's\nother disciples were:\n     (10d) Hsueh-yen Tsu-ching (Seggan Sokin, 1216-1287)\n     (10e) Ge-an Pu-ning (Gottan Funnei, 1197-1276)\n     (10f) Miao-chien Tao-yu (Myōken Dōyū, 1201-1256)\n     (10g) Zing-tzu Miao-lun (Jōji Myōrin, 1201-1261)\n     (10h) Huan-chi Wei-i (Kankei I'itsu, 1202-1281)\nNote that Gottan Funnei and Huan-chi's disciple, Ching-tang Chueh-yuan\n(Kyōdō Kaku'en, 1244-1306) went to Japan. Zing-tzu Miao-lun's disciple"}]}
{"conversation": [{"input": "", "output": "Mukan Fumon (1212-1291) went back to Japan and became the founder of\nNanzen-ji. Myōken Dōyū also came to Sung-China from Japan. His\ndisciple, Wu-kung Ching-nien (Gokū Keinen, 1217-1272), also studied in\nChina.\n     Pu-an Tsu-sien (Ha'an Sosen) had another disciple, Shih-tien Fa-hsun\n(Sekida Hōkun, 1171-1245), whose disciple was Yu-chi Chih-hui(Gukyoku\nChi'e). Gukyoku's disciple, Ching-cho Cheng-cheng (Seisetsu Shōchō,\n1274-1339), went to Japan.\n     After (7) Mi-an Hsien-chieh, the (b) line started from Sung-\nyuan(Shōgen), went through Yun-an Pu-yen to (10b) Hsu-tang Chih-yu\n(KidōChigu, 1185-1269). Kidō's disciple, Nampo Jōmyō (1235-1308), was\na great Rinzai Master well-known by his honored title, Daiō\nKokushi(National Teacher). Nampo's disciple was Shūhō Myōchō (1281-\n\f1336), well-known by his honored title, Daitō Kokushi. Shūhō's disciple\nwas Kanzan Egen (1277-1360). So Kidō was the spiritual leader of both the\nDaitoku-ji and Myōshin-ji in Japan. Kidō had another disciple, Chu-shan"}]}
{"conversation": [{"input": "", "output": "Chih-yuan (Kyōsan Shigen), who came from Japan. Kidō's dharma brother,\nShih-fan Wei-yen (Sekihan I'en), had a disciple, Shi-chien Tzutan (Saikan\nSudon, 1249-1306), who went to Japan and became the dharma teacher of\nSung-shan Chu-chung (Sūsan Kyochū, 1278-1346).\n    After (7) Mi-an Hsien-chieh, the (c) line started from Tsien-\nfu(Senfuku), went through Chi-zei Tao-chung to (10c) Wan-chi Hsing-\nmi(Gankyoku Kōmi). Wan-chi's disciple, I-shan I-ning (Issan Innei, 1247-\n1317), went to Japan and became the dharma teacher of Hsueh-tsen Yu-mei\n(Sesson Yūbai, 1290-1346).\n    Mi-an's disciple (8b) Sung-yuan Chung-yueh (Shōgen Sūgaku) had\ngreat influence in the Rinzai School in Japan, not only because Kidō was\nShōgen's dharma grandson, but also because another dharma grandson,\nLan-chi Tao-lung (Rankei Dōryū, 1213-1278), was the founder of Kenchō-\nji. Besides Yun-an Pu-yen (Unan Fugan), Sung-yuan had the following\ndisciples and descendants:\n    (9d) Wu-ming Hui-shin (Mumyō Esei, 1162-1237)"}]}
{"conversation": [{"input": "", "output": "(9d) Wu-ming Hui-shin (Mumyō Esei, 1162-1237)\n    (9e) Yen-an Shan-kai (En'an Zenkai)\n    (9f) Wu-ai Chueh-tung (Mugai Kakutsu)\n    (9g) Mi-on Wen-li (Metsu'ō Bunri, 1167-1250)\n    (10d) Lan-chi Tao-lung (Rankei Dōryū, 1213-1278)\n    (10e) Shih-chi Hsin-yueh (Sekikei Shingetsu, d. 1282)\n    (10f) Hsu-chou Pu-tu (Kishū Fudo, 1199-1280)\n    (10g) Huen-chuan Ju-kung (ō-kawa Nyokyō, 1221-1289)\n\fLan-chi Tao-lung (Rankei Dōryū) had many dharma heirs: among them\nwere Nampo Jōmyō and Yaku'ō Tokuken (1245-1320), both of whom went\nto Sung-China. Yaku'ō's disciple, Jakushitsu Genkō (1290-1367), also went\nto China and became later the founder of Eigen-ji.\n     Shih-chi (Sekikei) had two important disciples: one was MushōJōshō\n(1234-1306), who came to Sung-China; and the other was Ta-hsiu Cheng-\nnien (Daikyū Shōnen, 1215-1289), who went to Japan and became the\nfounder of Jōchi-ji.\n     Hsu-chou Pu-tu (Kishū Fudo) had two important disciples: Hu-yen\nZing-fu (Kogan Jōfuku) and Shōrin Kyūrin, who came from Japan. Hu-yen"}]}
{"conversation": [{"input": "", "output": "(Kogan) had several disciples: Ming-chi Tsu-tsun (Myōkyoku Soshun,\n1262-1336), who went to Japan; Chi-hsiu Chih-liao (Sokukyū Keiryō, d.\n1350), whose disciple Guchū Shūkyū (1323-1409) came to China and later\nbecame the founder of Fotsu-ji.\n     Huen-chuan Ju-kung (ō-kawa Nyokyō) had a disciple: Ku-lin Ching-\nmu (Korin Seimo), who had three famous disciples: Cho-sien Fansien\n(Jikusen Bonsen), who went to Japan; Yueh-lin Tao-chao (Getsurin Dōkyō,\n1293-1351); and Shih-shih Shan-chiu (Sekishitsu Zenkyū, 1294-1389).\nBoth Getsurin and Sekishitsu went to Yuan-China and then returned to\nJapan.\n     Wu-chun Shih-fan (Mujun Shihan) had many disciples, among them\nwere Enji Ben'en, who came from Japan, and later became the founder of\nTōfuku-ji; and Wu-hsueh Tsu-yuan (Mugaku Sogen), who was invited to\nJapan to be the founder of Engaku-ji. Mugaku's disciples were:\n     Kōhō Kennichi (1241-1316)\n     Ki'an So'en (1261-1313)\n\fKennichi's disciple Musō Soseki (1275-1351) was most influential in Japan"}]}
{"conversation": [{"input": "", "output": "and    became    the     founder   of   Tenryū-ji   and   Shōkoku-ji.   Musō\nKokushi(National Teacher) had many disciples: (1) Shun'oku Myōha (1311-\n1388); (2) Mukyoku Shigen (1282-1359); (3) Zekkai Chūshin (1336-1405),\nwho went to Ming-China; (4) Gidō Shūshin (1325-1388); and (5) Seisan\nJi'ei (1302-1369).\n      Hsueh-yen Tsu-chin (Seggan Sokin, 1216-1287) had many disciples,\namong them were: (1) Kao-feng Yuan-miao (Kōhō Gemmyō, 1238-1295);\n(2) Hsuko Hsi-lin (Kikoku Keryō, 1247-1322); (3) Ti-niu Ju-ting (Tetsugo\nJitei, 1240-1303); (4) Ling-shan Tao-yin (Reisan Dō'in, 1255-1325), who\nwent to Japan; and (5) Tao-chang An-shin (Dōjō Anshin).\n      Kao-feng Yuan-miao's lineage went down to Yin-yuan Lung-chi\n(Ingen Ryūki, 1592-1673) as follows:\n      (1) Kōhō Genmyō (1238-1295)\n      (2) Chūhō Myōhon (1263-1323)\n      (3) Sengan Genchō (1284-1357)\n      (4) Manhō Jijō (1303-1381)\n      (5) Hōzō Fuji\n      (6) Kihaku Egaku (1372-1441)\n      (7) Kaishū Eiji (1393-1461)\n      (8) Hōhō Myōken (d. 1472)"}]}
{"conversation": [{"input": "", "output": "(8) Hōhō Myōken (d. 1472)\n      (9) Tenki Honzui\n      (10) Mubun Shōsō (1450-1512)\n      (11) Getsushin Tokuhō (1512-1581)\n      (12) Genyū Shōden (1549-1614)\n      (13) Mitsu'un Engo (1566-1642)\n      (14) Hi-in Tsuyō (1593-1661)\n\f    (15) Ingen Ryūki (1592-1673) (See Chart VI).\n    Note that Yin-yuan Lung-chi (Ingen Ryūki) was the fifteenth\ngeneration dharma descendant of Hsueh-yen Tsu-chin (Seggan Sokin), and\nbecame the founder of ōbaku School in Japan.\n    Hsu-ko Hsi-lin (Kikoku Keryō) had a disciple Pien-chuan Miao-\nyin(Betsuden Myō'in), whose disciple was Yu-kang Tsang-chin (Gyoku'oka\nZōchin, 1315-1395). Ti-niu Ju-ting (Tetsugo Jitei) had a disciple Zei-hsueh\nShih-chen (Zetsugaku Sesei, 1260-1332), whose disciple was Ku-mei\nCheng-yu (Kobai Shōyū, 1285-1352). Ku-mei's disciple was Wu-wen Yuan-\nhsuan (Mumon Gensen, 1323-1390), who was the founder of Hōkō-ji in\nJapan. Tao-chang An-shin (Dōjō Anshin) had a disciple Shih-ou Ching-\nkung (Seki'oku Seikyō, 1272-1352)."}]}
{"conversation": [{"input": "", "output": "kung (Seki'oku Seikyō, 1272-1352).\n    Kao-feng Yuan-miao (Kōhō Gemmyō) had other disciples: Dangai\nRyōgi (1263-1334); Haku'un I'ka (d. 1336); and Daikaku Soyō.\n    Chung-feng Ming-pen (Chūhō Myōhon) had other disciples: Muin\nGenkai (d. 1358), Kosen Ingen (1295-1374), Myōshū Seitetsu (d. 1347),\nFuku'an Sōki (1280-1358), Onkei Soyū (1286-1344), Gyōkai Honjō (d.\n1352), and Kansai Ginan. All these seven priests came from Japan and went\nback to spread the teachings of Chūhō Myōhon.\n    Sengan Genchō's other disciples were: Daisetsu Sonō (1313-1377),\nwho came from Japan; Hō'on Baikei, whose disciple Shōsō Nichigan came\nfrom Japan; and Muyō Shuki (1286-1361).\n    (4) Manhō Jijō had another disciple Kaishū Fuji (1355-1450).\n    (9) Tenki Honzui had two other disciples: Musō Jō, and Daisen Kō.\n    (12) Genyū Shōden (1549-1614) was also known as Ryūchi (Dragon\nPond). He had two important disciples: Mitsu'un (Tendō) Engo (1566-1642)\nand Ten'in Enshū (1575-1635). Mitsu'un had the following disciples: Hi-in"}]}
{"conversation": [{"input": "", "output": "Tsuyō (1593-1661), Gohō Nyogaku (1585-1633), Hōka Tsunin (1604-\n1648), Ryūchi Tsubi (1594-1657), Tendō Dōbun (1596-1674), Konan\nTsumon (1599-1671), Tsugen Tsuki (1595-1652), Hasan Kaimyō (1597-\n1666), Kinzoku Tsujō (1593-1638), Setchō Tsu'un (1594-1663), Hō'on\nTsuken (1593-1667), and Tōjō Hōzō. Ten'in Enshū's disciples were: Kassan\nHonyo (d. 1646), Hō'on Tsushū (1614-1675), Ri'an Tsumon(1604-1655);\nShōsai Tsuju (1593-1642), and Sanshi Tsusai (1608-1645).\n    At the end of this Chapter we shall trace the lineage from Zing-tzu\nMiao-lun (Jōji Myōrin, 1201-1261) to Han-shan Te-ching (Kansan Tokusei,\n1546-1623). Note that Jōji Myōrin was a dharma brother of Mugaku Sogen\nand Seggan Sokin.\n    (1) Jōji Myōrin (1201-1261)\n    (2) Zuigan Bunhō (d. 1335)\n    (3) Kachō Sento (1265-1334)\n    (4) Fukurin Chito (1304-1370)\n    (5) Kosetsu Shōshun\n    (6) Musai Myōgo\nFrom Musai Myōgo on we have three parallel branches: (a), (b), and (c).\n    (7a) Hōgetsu Tan\n    (8a) Tennei Sen\n    (9a) Kichi'an So"}]}
{"conversation": [{"input": "", "output": "(8a) Tennei Sen\n    (9a) Kichi'an So\n    (10a) Hōshū Dōsai (1487-1560)\n    (11a) Unkoku Hō'e (1500-1579)\n    (12a) Kansan Tokusei (1546-1623)\n    (13a) Gū'eki Chikyoku (1599-1655)\nHan-shan Te-ching (Kansan Tokusei, 1546-1623) was a great friend of Tzu-\npo Cheng-ko (Shihaku Shinka, 1543-1603) and Lien-chi Chih-hung(Renchi\n\fShukō, 1535-1615). By the end of Ming Dynasty, these three priests and\nNgo-i Chih-hsueh (Gū'eki Chikyoku, 1599-1655) were the four great\nmasters. We have designated Gū'eki as the dharma-heir of Kansan. (See\nRev. Chang Sheng-yen Litt. D., Chinese Buddhism near the End of Ming\nDynasty , page 99.)\n     The (b) branch is given below:\n     (7b) Tai'oka Chō\n     (8b) Gihō Nei (d. 1491)\n     (9b) Temmoku (Hōhō) Shin\n     (10b) Ya'ō Egyō\n     (11b) Mushu Nyokū (1491-1580)\n     (12b) Mugen Seichū (1540-1611)\n     (13b) Kōzen Ekō (1576-1620)\n     (14b) Fumyō Myōyō (1587-1642)\n     (15b) Kōan Ensei (Kozan line)\nNote that Kōan Ensei was an Abbot at Kozan-ji, Foochow. The Kōan line or"}]}
{"conversation": [{"input": "", "output": "the Kozan line went down to Abbot Hsu Yun (Kiun, 1840-1959) and\nbeyond. (See Chart VI A). The author is indebted to Reverend Ling-yuan\n(Reigen, 1902- ) of Daikaku-ji, Keelung, Taiwan, for obtaining the Star-\nLamp Records , edited by Abbot Hsu Yun, whom the author had the\nprivilege to know in person in 1941-1942 . (See Chart VI A).\n     The (c) branch started from Sosan Shōki and then was further divided.\n     (7c) Sosan Shōki (1404-1473)\n     (8c) Katsudō Soyū\n     (9c) Tentsu Ken\n     (10c) Getsusen Hōshu (1492-1563)\nDesignating the sub-branch of (c) as (d), there are:\n\f    (8d) Kokei Kakuchō (d. 1473)(\n    9d) Dokuhō Kizen (1443-1523)\nNote that (10a) Hōshū Dōsai (1487-1560), (11b) Mushu Nyokū (1491-\n1580), and (10c) Getsusen Hōshu (1492-1563) were contemporaries. Also\nnote that Ingen Ryūki (1592-1673) and (13a) Gū'eki Chikyoku (1599-1655)\nwere contemporaries.\n    The Kōan or Kozan line can be given below:\n    (1) Kōan Ensei\n    (2) Honchi Myōkaku\n    (3) Shikaku Shinke (1543-1603)\n    (4) Tankyoku Nyokō"}]}
{"conversation": [{"input": "", "output": "(4) Tankyoku Nyokō\n    (5) Junketsu Shōki\n    (6) Jiun Kaishun\n    (7) Tetsushin Jakubun\n    (8) Tan'en Shōka\n    (9) Chigan Fumyō\n    (10) Taikyō Tsūshō\n    (11) Goshū Shinkū\n    (12) Kōka Gengo\n    (13) Shōsei Kōshō\n    (14) Shudō Zokusen\n    (15) Shōgaku Honchō\n    (16) Eishō Kakujō\n    (17) Hōrai Shō'on\n    (18) Katsugo Ryūsen\n    (19) Ichō Nōsan\n    (20) Kiryō Jinhan\n\f    (21) Myōren Shōka\n    (22) Teihō Kajō\n    (23) Zenji Shōkai\n    (24) Entetsu Tokusei (Kiun, 1840-1959)\n    (25) Kan'in Butsu'e\n    (26) Kōmyō Reigen (1902- )\n    (27) Itei Chishin\n    (27a) Ijū Chigō\nReverend Reigen was Founder and Abbot of Daikaku-ji, Keelung, Taiwan.\nAmong his many disciples are: Itei Chishin, present Abbot of Daikaku-ji,\nKeelung; and Ekū Shōgen (1930- ), Litt.D., former Abbot of Daikaku-ji,\nNew York City, N.Y., U.S.A., who was given the name Ijū Chigō.\n    The author wishes to acknowledge his deep indebtedness to Reverend\nLing-yuan (Reigen) for supplying the above lineage from Star-Lamp"}]}
{"conversation": [{"input": "", "output": "Records . Note that Star-Lamp Records was reprinted in Dharma Records of\nAbbot Hsu Yun , Vol. 8, pages 246-262.\n    Now we shall trace the lineage of the Kao-min Temple (Kōmin-ji) line\nfrom Hō'on (Gyokurin) Tsūshū to Abbot Lai-Ko (Raika, 1881-1953). (See\nChart VI B).\n    (1) Gyokurin Tsūshū (1614-1675)\n    (2) Sei'un Kōgaku (1614-1666)\n    (3) Nankoku Chō'ei\n    (4) Reiju Meisei (1657-1722)\n    (5) Ten'e Jitsutetsu\n    (6) Ryōhan Saishō (1700-1756)\n    (7) Shōgetsu Ryōtei (1729-1785)\n    (8) Hōrin Tatsuchin\n\f    (8a) Nyokan Tatsuchō\n    (9) Hōshu Gosei\n    (10) Dōgen Shinjin\n    (11) Tokūji Kū'en\n    (12) ōgen Ri\n    (13) Rōki Riji\n    (14) Getsurō Zentei\n    (14a) Sozen Zenshin\n    (15) Meiken Saizui\n    (16) Myōju Raika (1881-1953)\n    (17) Myōge\nThe lineage from Gyokurin to Sozen Zenshin was taken from Mōgetsu\nShinkyō's Bukkyō Dainen Hyō , 4th edition, page 52. The author wishes to\nthank Reverend Lun-tsan of Hong Kong and Reverend Yen-chih of Hua-"}]}
{"conversation": [{"input": "", "output": "lien Buddhist Lotus Institute, Taiwan, for supplying information concerning\nthe lineage of Reverend Lai-Ko (Raika).\n\f      伍 黄龙和杨岐两宗派\n  黄龙慧南（1002—1069）是中国临济宗支系黄龙宗的创建人。从\n慧南开始直到日本临济宗创建人明庵荣西的世系嗣承如下：\n  （1）黄龙慧南（1002—1069）\n  （2）晦堂祖心（1025—1100）\n  （3）灵源惟清（？—1117）\n  （4）长灵守卓（1065—1123）\n  （5）无示介谌（1080—1148）\n  （6）心闻昙贲\n  （7）雪庵从瑾（1117—1200）\n  （8）虚庵怀敞\n  （9）明庵荣西（1141—1215）\n荣西是黄龙慧南的第八代法嗣。黄龙慧南的其他弟子还有：\n  （2a）云庵克文（1025—1102）\n  （2b）云盖守智（1025—1115）\n  （2c）泐潭洪英（1012—1070）\n  （2d）仰山行伟（1018—1080）\n  （2e）东林常总（1025—1091）\n  （2f）上蓝顺\n云庵克文或宝峰克文，有三个弟子：\n  （3a）兜率从悦（1044—1091）\n  （3b）湛堂文准（1061—1115）\n  （3c）觉范慧洪（1071—1128）\n\f东林常总有一非常有名的弟子苏东坡（1036—1101），是天才文学\n家。至于上蓝顺的年龄很可能比东林大，他是苏东坡父亲的好友，是\n苏东坡之弟苏辙的师父。\n  作为东林的弟子，苏东坡写了一首偈诗："}]}
{"conversation": [{"input": "", "output": "溪声便是广长舌，山色岂非清净身。\n 夜来八万四千偈，他日如何举似人。"}]}
{"conversation": [{"input": "", "output": "日本曹洞宗的创建人道元希玄在他的论著《正法眼藏》中也引了这首\n诗偈。苏辙是云庵克文的好友，他为云庵克文的“对话集”写了一篇\n序。\n  晦堂祖心的弟子，除灵源惟清外还有两人：\n  （3d）草堂善清（1037—1142）\n  （3e）死心悟新（1043—1114）\n草堂善清有一弟子为雪峰慧空（1096—1158），死心悟新有一弟子为\n超宗慧方。\n  灵源惟清的另一弟子为：\n  （4a）佛心本才。佛心的弟子则有山堂僧洵和别峰祖珍。\n  无示介谌的其他弟子有：\n  （6a）慈航了朴\n  （6b）退庵先\n慈航的弟子是雪峰僧彦。\n  从黄龙慧南到明庵荣西，总共传了九代，已造就了许多禅师以及\n更多的俗家弟子。但从第九代以后，更为兴盛繁荣的则是杨岐宗。\n  从杨岐方会到无准师范的世系传承如下：\n  （1）杨岐方会（992—1049）\n  （2）白云守端（1025—1072）\n\f   （3）五祖法演（1024？—1104）\n   （4）圆悟克勤（1063—1135）\n   （5）虎丘绍隆（1077—1136）\n   （6）应庵昙华（1103—1163）\n   （7）密庵咸杰（1118—1186）\n   （8）破庵祖先（1136—1211）\n   （9）无准师范（1178—1249）\n注意：圆尔辨圆（1202—1280）是无准的弟子，所以应是杨岐的第九\n代法嗣。（在日本，圆尔辨圆也是黄龙宗明庵荣西的第二代法嗣。）\n   自五祖法演开始，又建立另一世系如下：\n   （3）五祖法演（1024？—1104）\n   （4a）开福道宁（1053—1113）\n   （5a）月庵善果（1079—1152）\n   （6a）大洪祖证\n   （7a）月林师观（1143—1217）\n   （8a）无门慧开（1183—1260）\n   （9a）心地觉心（1207—1298）\n注意：心地觉心的弟子是孤峰觉明（1271—1361），而孤峰则有两个\n弟子——拔队得胜（1327—1387）和慈云妙意（1273—1345），两人\n分别为日本向岳寺和国泰寺的创建人。拔队得胜有一弟子为峻翁令山\n（1344—1408）。\n   五祖法演的弟子除圆悟克勤和开福道宁之外，其他有名弟子为：\n   （4b）龙门清远（1067—1120）\n   （4c）太平慧勤（1059—1117）\n   （4d）大随元静，即南堂道兴（1065—1135）\n   （4e）洪福子文"}]}
{"conversation": [{"input": "", "output": "（4d）大随元静，即南堂道兴（1065—1135）\n   （4e）洪福子文\n龙门清远有弟子三人：\n\f  （5b）牧庵法忠（1084—1149）\n  （5c）雪堂道行（1089—1151）\n  （5d）竹庵士珪（1083—1146）\n牧庵的弟子是普庵印肃（1115—1169），雪堂的弟子是晦庵惠光和且\n庵守仁，而晦庵惠光的弟子则有雪峰元肇、径山元聪和报恩智因。\n  圆悟克勤的其他弟子有：\n  （5e）大慧宗杲（1089—1163）\n  （5f）佛海慧远（1103—1176）\n  （5g）佛性法泰；\n  （5h）护国景元（1094—1146）\n大慧宗杲的弟子有：\n  （6b）拙庵德光（佛照）（1121—1203）\n  （6c）懒庵鼎需（1092—1153）\n拙庵德光的弟子有：\n  （7b）空叟宗印（1148—1211）\n  （7c）北涧居简（1164—1246）\n懒庵鼎需的弟子则有：\n  （7d）木庵安永\n  （7e）柏堂南雅\n佛海慧远有弟子两人：\n  （6d）济颠道济（1148—1207）\n  （6e）觉阿\n觉阿来自日本比睿山，在中国听到了扬子江的击鼓声而启悟。回日本\n后上了比睿山，从此就不再下山了。因此，创建日本临济宗的明庵荣\n西（1141—1215）是黄龙宗的传嗣，不过日本临济宗的许多禅师则是\n来自杨岐宗。\n\f  本章以下部分将继续叙述杨岐宗。始自（4）圆悟克勤，（5）虎\n丘绍隆，（6）应庵昙华，（7）密庵咸杰，另有一平行世系如下：\n  （8）破庵祖先（1136—1211）\n  （8b）松源崇岳（1132—1202）\n  （8c）荐福道生\n  （9）无准师范（1178—1249）\n  （9b）运庵普岩（1156—1226）\n  （9c）痴绝道冲（1169—1250）\n  （10）无学祖元（1226—1286）\n  （10b）虚堂智愚（1185—1269）\n  （10c）顽极行弥\n注意：在（7）密庵咸杰之后共有三个平行世系，第一世系经过破庵祖\n先和无准师范传到无学祖元。后来无学去了日本，是圆觉寺的创建\n人。无准师范的其他弟子有：\n  （10d）雪岩祖钦（1216—1287）\n  （10e）兀庵普宁（1197—1276）\n  （10f）妙见道佑（1201—1256）\n  （10g）净慈妙伦（1201—1261）\n  （10h）环溪惟一（1202—1281）"}]}
{"conversation": [{"input": "", "output": "（10g）净慈妙伦（1201—1261）\n  （10h）环溪惟一（1202—1281）\n注意：兀庵普宁和环溪惟一的弟子镜堂觉圆（1244—1306）去了日\n本，而净慈妙伦的弟子无关普门（1212—1291）回到日本后成为南禅\n寺的创建人。妙见道佑是在南宋时期从日本来到中国的，他的弟子悟\n空敬念（1217—1272）也来到中国修道学佛。\n  （8）破庵祖先另有一弟子石田法薰（1171—1245），石田弟子是\n愚极智慧，愚极弟子清拙正澄（1274—1339）则去了日本。\n  在（7）密庵咸杰之后的一支系，从松源崇岳开始，经运庵普岩传\n到（10b）虚堂智愚（1185—1269）。虚堂的弟子南浦绍明（1235—\n\f1308）是一位卓越的临济宗禅师，以其尊号“大应国师”而著称。南浦\n的弟子宗峰妙超（1281—1336），也以其尊号“大灯国师”而著称。宗\n峰的弟子是关山慧玄（1277—1360），所以虚堂就成为日本大德寺和\n妙心寺在名义上或精神上的祖师了。虚堂另有一弟子巨山志源来自日\n本，虚堂的师兄弟石帆惟衍则有一弟子西涧子昙（1249—1306）去了\n日本，并成为嵩山居中（1278—1346）的宗师。\n  在（7）密庵咸杰之后的另一支系从荐福道生开始，经痴绝道冲传\n到（10c）顽极行弥。顽极的弟子一山一宁（1247—1317）去了日本，\n并成为雪村友梅（1290—1346）的宗师。\n  密庵的弟子（8b）松源崇岳对日本临济宗有很大影响，不仅因为\n虚堂智愚是松源的第二代弟子，而且因为松源还另有一个第二代弟子\n兰溪道隆（1213—1278）是建长寺的创建人。松源的其他弟子和传\n嗣，除云庵普岩外还有：\n  （9d）无明慧性（1162—1237）\n  （9e）掩庵善开（金山）\n  （9f）无碍觉通（华藏）\n  （9g）灭翁文礼（天目）（1167—1250）\n  （10d）兰溪道隆（1213—1278）\n  （10e）石溪心月（？—1282）\n  （10f）虚舟普度（1199—1280）\n  （10g）横川如珙（1221—1289）\n兰溪道隆有许多法嗣，其中如南浦绍明和约翁德俭（1245—1320），\n两人在宋朝时都来过中国。约翁的弟子寂室元光（1290—1367）也曾\n来过中国，以后成为永源寺的创建人。\n  石溪心月有两个重要弟子，其一是无象静照（1234—1306），也"}]}
{"conversation": [{"input": "", "output": "石溪心月有两个重要弟子，其一是无象静照（1234—1306），也\n在宋朝时到中国来；另一人则是大休正念（1215—1289），在去日本\n后成为净智寺的创建人。\n\f  虚舟普度有两名重要弟子：虎岩净伏和胜林琼林（来自日本）。\n虎岩有几个弟子如：去了日本的明极楚俊（1262—1336）以及即休契\n了（？—1350）。即休的弟子愚中周及（1323—1409）则由日本来到\n中国，以后成为佛通寺的创建人。\n  横川如珙有一弟子为古林清茂，古林有著名弟子三人：竺仙梵仙\n去了日本，月林道皎（1293—1351）及石室善玖（1294—1389）两人\n则在元朝时来过中国，后再回到日本。\n  无准师范有很多弟子，其中如圆尔辨圆来自日本，后为东福寺的\n创建人，还有无学祖元则被邀请去了日本，是圆觉寺的创建人。无学\n祖元的弟子有：\n  高峰显日（1241—1316）\n  规庵祖圆（1261—1313）\n  高峰显日的弟子梦窗疏石（1275—1351）在日本非常有影响，成\n为天龙寺和相国寺的创建人。梦窗还是国师，有许多弟子：（1）春屋\n妙葩（1311—1388）；（2）无极志玄（1282—1359）；（3）绝海中\n津（1336—1405），在明朝时来到中国；（4）义堂周信（1325—\n1388）；以及（5）青山慈永（1302—1369）。\n  雪岩祖钦（1216—1287）有许多弟子，其中如：（1）高峰原妙\n（1238—1295）；（2）虚谷希陵（1247—1322）；（3）铁牛持定\n（1240—1303）；（4）灵山道隐（1255—1325），后去日本；（5）\n道场庵信。\n  从高峰原妙到隐元隆琦的传承世系如下：\n  （1）高峰原妙（1238—1295）\n  （2）中峰明本（1263—1323）\n  （3）千岩元长（1284—1357）\n  （4）万峰时蔚（1303—1381）\n  （5）宝藏普持\n\f   （6）虚白慧岳（1372—1441）\n   （7）海舟永慈（1393—1461）\n   （8）宝峰明瑄（？—1472）\n   （9）天奇本瑞\n   （10）无闻正聪（1450—1512）\n   （11）月心德宝（1512—1581）\n   （12）幻有正传（1549—1614）\n   （13）密云圆悟（1566—1642）\n   （14）费隐通容（1593—1661）\n   （15）隐元隆琦（1592—1673）（见表VI）"}]}
{"conversation": [{"input": "", "output": "（15）隐元隆琦（1592—1673）（见表VI）\n注意：这里隐元隆琦是雪岩左钦的第十五代传嗣，成为日本黄檗宗的\n创建人。\n   虚谷希陵有一弟子别传妙胤，别传的弟子是玉冈藏珍（1315—\n1395）。铁牛持定有一弟子绝学世诚（1260—1332），再传弟子为古\n梅正友（1285—1352），又再传弟子为无文元选（1323—1390），是\n日 本 方 广 寺 的 创 建 人 。 道 场 庵 信 有 一 弟 子 为 石 屋 清 珙 （ 1272—\n1352）。\n   （1）高峰原妙的其他弟子有：断崖了义（1263—1334）、白云以\n假（？—1336）和大觉祖雍。\n   （2）中峰明本的其他弟子有：无隐元晦（？—1358），古先印元\n（ 1295—1374 ） ， 明 叟 齐 哲 （ ？ —1347 ） ， 复 庵 宗 已 （ 1280—\n1358），远溪祖雄（1286—1344），业海本净（？—1352），及关西\n义南。此七人全都来自日本，回日本后传播中峰明本的教义。\n   （3）千岩元长的其他弟子有：来自日本的大拙祖能（1313—\n1377）以及报恩梅溪。报恩的弟子为正宗日颜，也来自日本，还有无\n用守贵（1286—1361）。\n   （4）万峰时蔚的另一弟子是海舟普慈（1355—1450）。\n\f   （9）天奇本瑞另有两弟子：无相成和大川洪。\n   （12）幻有正传（1549—1614），又名龙池，有两名重要弟子：\n密云圆悟（1566—1642）及天隐圆修（1575—1635）。密云的弟子\n有：费隐通容（1593—1661），五峰如学（1585—1633），宝华通忍\n（ 1604—1648 ） ， 龙 池 通 微 （ 1594—1657 ） ， 天 童 道 忞 （ 1596—\n1674），古南道门（1599—1671），通玄通奇（1595—1652），破山\n海明（1597—1666），金粟通乘（1593—1638），雪窦通云（1594—\n1663），报恩通贤（1593—1667），以及邓尉法藏。天隐圆修的弟子\n则有：夹山本豫（？—1646），报恩通琇（1614—1675），理安通问\n（1604—1655），松际通授（1593—1642），以及山茨通际（1608—\n1645）。\n   本 章 以 下 部 分 将 跟 踪 自 净 慈 妙 伦 （ 1201—1261 ） 到 憨 山 德 清"}]}
{"conversation": [{"input": "", "output": "（1546—1623）的传承世系。这里应注意，净慈妙伦也是无学祖元和\n雪岩祖钦的师兄弟。\n   （1）净慈妙伦（1201—1261）\n   （2）瑞岩文宝（？—1335）\n   （3）华顶先睹（1265—1334）\n   （4）福林智度（1304—1370）\n   （5）古拙昌俊\n   （6）无际明悟\n自无际明悟开始，共有三个平行分支（a）、（b）和（c），分列如\n下：\n   （7a）宝月潭\n   （8a）天宁宣\n   （9a）吉庵祚\n   （10a）法舟道济（1487—1560）\n   （11a）云谷法会（1500—1579）\n\f   （12a）憨山德清（1546—1623）\n   （13a）藕益智旭（1599—1655）\n憨 山 德 清 （ 1546—1623 ） 是 紫 柏 真 可 （ 1543—1603 ） 和 莲 池 袾 宏\n（1535—1615）的挚友。这三位大师再加上藕益智旭是明代末年的四\n大禅师。不过如上所列，藕益应是憨山的法嗣（见圣严法师：《明末\n中国佛教之研究》，第99页）。\n   分支（b）的传承世系如下：\n   （7b）太冈澄\n   （8b）夷峰宁（？—1491）\n   （9b）天目进（宝芳）\n   （10b）野翁慧晓\n   （11b）无趣如空（1491—1580）\n   （12b）无幻性冲（1540—1611）\n   （13b）兴善慧广（1576—1620）\n   （14b）普明德用（1587—1642）\n   （15b）高庵圆清（鼓山系）\n按：高庵圆清即是福州鼓山寺的方丈。高庵系亦即鼓山系一直传到虚\n云禅师（1840—1959）及其后嗣（见附表VI A）。本书作者感谢台湾\n基隆大觉寺灵源方丈（1902—          ）所提供的《星灯集》，由虚云禅师\n编纂成集。作者于1941—1942年有幸亲自认识虚云方丈（见附表VI\nA）。\n   分支（c）的传承世系如下：\n   （7c）楚山绍琦（1404—1473）\n   （8c）豁堂祖裕\n   （9c）天通显\n   （10c）月泉法聚（1492—1563）\n   用（d）来表示（c）的分支则有：\n\f  （8d）古溪觉澄（？—1473）；\n  （9d）毒峰季善（1443—1523）；\n注意：（10a）法舟道济（1487—1560）、（11b）无趣如空（1491—\n1580）及（10c）月泉法聚（1492—1563）都是同时代人。又可注意："}]}
{"conversation": [{"input": "", "output": "1580）及（10c）月泉法聚（1492—1563）都是同时代人。又可注意：\n（15）隐元隆琦（1592—1673）及（13a）藕益智旭（1599—1655）也\n是同时代人。\n  高庵系亦即鼓山系的传承世系如下：\n  （1）高庵圆清\n  （2）本智明觉\n  （3）紫柏真可（1543—1603）\n  （4）端旭如弘\n  （5）纯洁性奎\n  （6）慈云海俊\n  （7）质生寂文\n  （8）端员照华\n  （9）其岸普明\n  （10）弢巧通圣\n  （11）悟修心空\n  （12）宏化源悟\n  （13）祥青广松\n  （14）守道续先\n  （15）正岳本超\n  （16）永畅觉乘\n  （17）方来昌远\n  （18）豁悟隆参\n  （19）维超能灿\n  （20）奇量仁繁\n\f    （21）妙莲圣华\n    （22）鼎峰果成\n    （23）善慈常开\n    （24）演彻德清（虚云，1840—1959）\n    （25）宽印佛慧\n    （26）宏妙灵源（1902—？）\n    （27）惟定知生\n    （27a）惟柔知刚（圣严）\n灵源法师是台湾基隆十方大觉寺的创建人和方丈，他的众多弟子中\n有：惟定知生，是当今基隆大觉寺的方丈；以及慧空圣严（1930\n—   ），是美国纽约大觉寺的前方丈，其法名即是惟柔知刚。\n    本书作者愿在此深切感谢灵源法师根据《星灯集》提供了上述的\n传承世系。该《星灯集》已收入《虚云和尚法汇》第8卷中（第246—\n262页）。\n    以下将跟踪从报恩玉琳通琇到来果方丈（1881—1953）的高旻系\n的传承世系（见附表VI B）：\n    （1）玉琳通琇（1614—1675）\n    （2）栖云行岳（1614—1666）\n    （3）南谷超颍\n    （4）灵鹫明诚（1657—1722）\n    （5）天慧实彻\n    （6）了凡际圣（1700—1756）\n    （7）昭月了贞（1729—1785）\n    （8）宝林达珍\n    （8a）如鉴达澄\n    （9）方聚悟成\n    （10）道源真仁\n\f  （11）德慈空演\n  （12）应元理\n  （13）朗辉事融\n  （14）月朗全定\n  （14a）楚禅全振\n  （15）明轩西瑞\n  （16）妙树来果（1881—1953）\n  （17）妙解\n以上从玉琳通琇到楚禅全振的传承世系摘自望月信亨编《佛教大年"}]}
{"conversation": [{"input": "", "output": "（17）妙解\n以上从玉琳通琇到楚禅全振的传承世系摘自望月信亨编《佛教大年\n表》第4版第52页。本书作者愿在此感谢香港伦参法师及台湾花莲佛教\n莲社的严持法师，由他们提供了有关来果法师的传承资料。\n\f      CHAPTER 6 THE SEIGEN\n            BRANCH\n    Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740) started the Seigen\nBranch of Zen after Hui-neng (Enō), the Sixth Patriarch. R. H. Blyth's Zen\nand Zen Classics , Volume 2 and the first chapter of Volume 3, depicted this\nbranch of Zen history. The Seigen Branch produced the Tsao-tung(Sōtō)\nSchool, the Yun-men (Ummon) School, and the Fa-yen (Hōgen) School.\n    Although Ho-tse Shen-hui (Kataku Jinne, 670-762) made tremendous\neffort to establish Hui-neng (Enō) as the Sixth Patriarch and to make Tsao-\nhsi (Sōkei) the principal seat of Zen Monastery, Ching-yuan (Seigen)\ncarried on the dharma lineage parallel to Nan-yueh Huai-jang (Nangaku\nEjō, 677-744), who was the founder of the Nangaku Branch.\n    In Chapter 2, mention was made of Hui-neng's FIVE important\ndisciples: (1) Ho-tse Shen-hui (Kataku Jinne, 670-762); (2) Nan-yang"}]}
{"conversation": [{"input": "", "output": "Huichung (Nan'yō Echū, d. 775); (3) Yung-chia Hsuan-chueh (Yōka\nGenkaku, 665-713); (4) Nan-yueh Huai-jang (Nangaku Ejō, 677-744); and\n(5) Ching-yuan Hsing-ssu (Seigen Gyōshi, d. 740). Shen-hui's line went as\nfar as Kuei-feng Tsung-mi (Keihō Shūmitsu, 780-841), who became the\nFifth Patriarch of the Hua-yen (Kegon) School. Yung-chia (Yōka) left\nposterity with his \"Cheng-tao-ke\" (\"Shōdka\") and other writings. Hui-chung\n(Echū), the National Teacher (Kokushi), lived long, and became an old\ndharma uncle to the younger masters of the different schools.\n\f     The transmission of the \"Lamp\" was carried on in two parallel\nbranches: the Seigen Branch and the Nangaku Branch. In Chapter 3, the\nNangaku Branch was presented, together with a brief review of the Igyō\nSchool founded by Kuei-shan (Isan) and his disciple Yang-shan(Kyōzan).\nIn Chapter 4, the Lin-chi (Rinzai) School, founded by Lin-chi I-hsuan\n(Rinzai Gigen, d. 866), was presented. The Rinzai School, after six"}]}
{"conversation": [{"input": "", "output": "generations, branched out into the Huang-lung (ōryū) Sect and the Yang-chi\n(Yōgi) Sect. These two Sects were presented in Chapter 5.\n     The Seigen Branch was as promising as the Nangaku Branch in the\ntransmission of the \"Lamp.\" Ching-yuan (Seigen) himself was a devoted\ndisciple of Enō, and he left Tsao-hsi (Sōkei) to reside at Zing-chu Temple,\nChing-yuan Mountain (Mt. Seigen), in Chi-chou (Kichishū). When the\nSixth Patriarch was about to enter nirvana, Shih-tou Hsi-chien\n(SekitōKisen, 700-790) asked Master Enō whom should he seek as his\nteacher. The Sixth Patriarch instructed him to seek \"ssu\" (in Chinese it\nmeans \"thinking\"). So Sekitō later sat quietly and kept on \"thinking.\" Then\na monk reminded Sekitō that \"Hsing-ssu,\" his dharma older brother, had the\nname \"ssu,\" and suggested that Shih-tou (Sekitō) should visit Seigen\naccording to the Six Patriarch's wishes. So the Sixth Patriarch must have\nthought highly of Seigen, and Seigen might have received the Sixth\nPatriarch's special teachings."}]}
{"conversation": [{"input": "", "output": "Patriarch's special teachings.\n     Shih-tou (Sekitō) became the dharma-heir of Seigen. The Nangaku\nBranch had the second-generation heir Ma-tsu Tao-i (Baso Dōitsu, 709-\n788), who was a powerful teacher, revered by his followers as Master Ma.\nSekitō left Seigen Mountain for Heng-shan (Hunan), and built a small\nhermitage on a stone terrace. Hence he got the name, Shih-tou(Sekitō),\nmeaning \"stone.\" It was said at that time, \"West of the Great River\n\f(Kiangsi), Ta-chi (Daijaku) is the Master; south of the Lake (Hunan), Shih-\ntou (Sekitō) is the Master.\" According to the Lamp Records , Vol. 14, Sekitō\nhad twenty-one dharma-heirs, among them were:\n     (1) Tien-huang Tao-wu (Tennō Dōgo, 748-807)\n     (2) Tan-hsia Tien-jan (Tanka Tennen, 739-834)\n     (3) Yueh-shan Wei-yen (Yakusan Igen, 751-834)\n     (4) Tan-chou Chang-tze Kuang (Tanshū Chōshi Kō)\n     (5) Chao-chou Ta-tien Pao-tung (Chōshū Daiten Hōtsu, 732-824)\n     (6) Tan-chou Ta-chuan (Tanshū Daisen)"}]}
{"conversation": [{"input": "", "output": "(6) Tan-chou Ta-chuan (Tanshū Daisen)\nThe first four had the title Zen-shi (Zenji), while the other two had the title\nHo-shan (oshō), meaning Chief Priest.\n     Sekitō was the author of Tsan-tung-chi ( Sandōkai ), which was handed\ndown to the followers of the Seigen Branch, and later to the Sōtō School,\nthe Ummon School, and the Hōgen School. In the Sōtō School, Tungshan\nLiang-chieh (Tōzan Ryōkai, 807-869) constructed the doctrine of the Five\nRanks upon the foundation of the dialectic of Sekitō Kisen and other earlier\nZen Masters. (See The Development of Chinese Zen , by Heinrich\nDumoulin, S. J., English translation by Ruth Fuller Sasaki. The First Zen\nInstitute of America Inc., 1953, page 25.)\n     Sekitō first served under Enō, the Sixth Patriarch, when he was very\nyoung. After Enō's passing he became the dharma-heir of Seigen. The\nfollowing anecdotes were taken from the English translations by R. H.\nBlyth in his Zen and Zen Classics , Vol. 2, pages 20-21:"}]}
{"conversation": [{"input": "", "output": "A monk asked Sekitō, \"What is the inner significance of Daruma's coming to (from) the\n   West?\" Sekitō said, \"Go and ask the outside post of the Hall!\" The monk said, \"I don't know\n   what you mean.\" \"Nor do I,\" said Sekitō.\n\f        When Hōun (Pang Yun) met Sekitō for the first time, he asked, \"Who is he who does not\n   accompany all things?\" Sekitō put his hand over Hōun's mouth. Hōun came to a realization.\n        One day Sekitō was walking in the hills with his disciple Sekishitsu(Shihshih meaning\n   \"stone house\"), and, seeing more branches obstructing the path, asked him to cut them away. \"I\n   didn't bring a knife,\" said Sekishitsu. Sekitō took out his own and held it out, blade-end first, to\n   Sekishitsu, who said, \"Please give me the other end.\" \"What would you do with it?\" asked\n   Sekitō, and Sekishitsu came to a realization."}]}
{"conversation": [{"input": "", "output": "Note that Sekishitsu was later a disciple of Chōshi Kō of Tanshū. Other\nanecdotes were given in the Lamp Records , Vol. 14 ( Daishō Daizōkyō ,\nVol. 51, page 309). See also Y. H. Ku's History of Chinese Zen Masters ,\npages 74-76. The following translation illustrates the conversation between\nSekitō and Tennō Dōgo.\n\n        Tennō Dōgo asked Sekitō: \"Who received the teachings of Tsao-hsi(Sōkei)?\" Sekitō\n   answered: \"One who understands the dharma of Buddha received it.\" Dōgo asked: \"Did Master\n   receive it?\" The Master answered: \"I do not understand the dharma of Buddha.\" A monk asked:\n   \"How to be liberated?\" Sekitō answered: \"Who binds you?\" A monk asked: \"What is the Pure\n   Land?\" Sekitō said: \"Who makes you dirty?\" A monk asked: \"What is nirvana?\" Sekitō said:\n   \"Who gives you life and death?\""}]}
{"conversation": [{"input": "", "output": "Sekitō, in his teachings, emphasized \"The Buddha is the Mind; the Mind is\nthe Buddha.\"\n    The Sixth Patriarch entered nirvana in 713 A.D. and left his \"body\" to\nposterity. The \"body\" was enshrined at Nan-hua (Nanka) Temple at Shao-\nkuan. [The present writer did visit the Nan-hua Temple, while Abbot Hsu\nYun (Kiun, 1840-1959) was in charge of the Temple.] Similarly, Sekitō's\n\"body\" was well preserved from 790 A.D. to the present. About sixty years\nago, Sekitō's \"body\" was secretly transported to Japan. When the\nSōtōSchool in Japan was celebrating the Six Hundred and Fiftieth\nAnniversary of Keizan Shōkin's passing, this \"body\" of Sekitō was\n\frecognized by some Chinese Buddhists at the Zen Exhibition. So in 1975\n(650 years after Keizan's passing), Sekitō's \"body\" was enshrined at Sōji-ji\nnear Yokohama. Some faithful followers revered Sekitō as the Eighth\nPatriarch of the Sōtō School. Whether Shen-hui (Jinne) was accepted as the\nSeventh Patriarch of Zen was an open question, although Abbot Hsu Yun"}]}
{"conversation": [{"input": "", "output": "respected Shen-hui with this title bestowed on him by the Emperor Te-tsung\nin 796 A.D.\n    We have mentioned six prominent disciples of Sekitō before. The first\nline leads from Tien-huang Tao-wu (Tennō Dōgo, 748-807) to Hsueh-feng\nI-tsun (Seppō Gizon, 822-908).\n    (1) Tien-huang Tao-wu (Tennō Dōgo, 748-807)\n    (2) Lung-tan Chung-hsin (Ryūtan Sūshin)\n    (3) Te-shan Hsuan-chien (Tokusan Senkan, 782-865)\n    (4) Hsueh-feng I-tsun (Seppō Gizon, 822-908)\nHsueh-feng's two famous disciples were: (5a) Yun-men Wen-yen (Ummon\nBun'en, 864-949), founder of the Ummon School; and (5b) Yuan-sha Shih-\npei (Gensha Shibi, 835-908), founder of the Gensha School. However,\nGensha was over-shadowed by his dharma grandson, Fa-yen Wen-i (Hōgen\nBun'eki, 885-958), so that the Gensha School was replaced by the Hōgen\nSchool. Note that Hōgen Bun'eki was the disciple of Lo-han Kuei-chen\n(Rakan Keijin, 867-928).\n    Sekitō line two begins with Tan-hsia Tien-jan (Tanka Tennen, 739-\n824) to Tou-tze Kan-wen (Tōsu Kan'on)."}]}
{"conversation": [{"input": "", "output": "824) to Tou-tze Kan-wen (Tōsu Kan'on).\n    (1) Tan-hsia Tien-jan (Tanka Tennen, 739-824)\n    (2) Tsui-wei Wu-hsueh (Suiba Mugaku)\n    (3) Tou-tze Ta-tung (Tōsu Daidō, 819-914)\n    (4) Tou-tze Kan-wen (Tōsu Kan'on)\n\fTou-tze Ta-tung's other disciples were: Niu-tou Wei (Gyūtō Bi), Tien-fu\n(Tenfuku), Chao-fu (Shōfuku), and Hsiang-shan Cheng-chao Ta-shih(Kōsan\nChōshō Daishi). More names appeared in the Lamp Records , Vol. 15.\n     Sekitō line three starts from Yueh-shan Wei-yen (Yakusan Igen, 751-\n834) to Tsao-shan Pen-chi (Sōzan Honjaku, 840-901) and his dharma\nbrothers.\n     (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)\n     (2) Yun-yen Tan-sheng (Ungan Donjō, 782-841)\n     (3) Tung-shan Liang-chieh (Tōzan Ryōkai, 807-869)\n     (4) Tsao-shan Pen-chi (Sōzan Honjaku, 840-901)\n     (4a) Chiu-feng Pu-man (Kyūhō Fuman Daishi)\n     (4b) Yun-chu Tao-ying (Ungo Dōyō, d. 902)\n     (4c) Lung-ya Chu-tun (Ryūga Koton, 835-923)\n     (4d) Su-shan Kuang-jen (Sozan Kōnin, 837-909)"}]}
{"conversation": [{"input": "", "output": "Note that Tōzan Ryōkai and Sōzan Honjaku were the cofounders of the\nTsao-tung (Sōtō) School. Sōzan's disciple was Tsao-shan Hui-hsia (Sōzan\nEka), whose disciple was Hua-yen Cheng-hui (Kegon Shō'e). Ungo\nDōyōhad two important disciples: Tung-an Tao-pei (Dōan Dōhai, 889-955)\nand Yun-chu Huai-yueh (Ungo Egaku). However, according to the Lamp\nRecords , Vol. 23 ( Daishō Daizōkyō , Vol. 51, page 388), Yun-chu Huai-\nyueh had five disciples: Yuen-shan Chung-yen (Yakusan Chūgen), Feng-\nhua Ling-chung (Fuka Ryōsū), Tze-chou Lung-chuan (Shishū Ryūsen),\nYun-chu Ji-yuan (Ungo Jūen), and Yun-chu Ji-man (Ungo Jūman); but\nTung-an Tao-pei had none . Kyūhō Fuman's disciple was Tung-an\nWei(Dōan I) of Hung-chou (Kōshū), according to the Lamp Records , Vol.\n20 (See Daishō Daizōkyō , Vol. 51, page 365). Then in the Lamp Records ,\nVol. 23, Tung-an Wei (Dōan I) had two disciples: Chung Tung-an Kuan-\n\fchih (Chū Dōan Kanshi) and Chen-chou Shih-ching (Chinshū Sekikyō)."}]}
{"conversation": [{"input": "", "output": "According to the Lamp Records , Vol. 24 (See Daishō Daizōkyō , Vol. 51, p.\n398), Tung-an Kuan-chih (Dōan Kanshi) had two disciples: Liang-shan\nYuan-kuan (Ryōsan Enkan) and Chen-chou Ling-tung (Chinshū Reitsū).\nNow Liang-shan Yuan-kuan (Ryōsan Enkan) was the dharma teacher of Ta-\nyang Ching-yuan (Daiyō Keigen, 943-1027); thus the lineage of the\nChinese Sōtō School was firmly established. (Note that Tung-an Chih was\nthe same as Tung-an Kuan-chih, the dharma heir of Tung-an Wei, but not\nthe dharma heir of Tung-an Tao-pei.)\n       According to Chuan-fa Cheng-tsung Chi ( Denhō Shōsō Ki ) by Chi-\nsung (Kaisū, 1007-1072), Vol. 7, Daikan (Enō) had seventh-generation\ndharma heirs: Ungo Dōyō, Sōzan Honjaku, Kyūhō Fuman, etc. Ungo Dōyō\nhad 28 dharma heirs; Sōzan Honjaku had 14 dharma heirs; and Kyūhō\nFuman had one disciple: Dōan I of Kōshū. In Vol. 8, Ungo Egaku(Ungo\nDōyō's dharma heir) had five dharma heirs; Sōzan Eka (Sōzan Honjaku's\ndharma heir) had three dharma heirs; and Dōan I (KyūhōFuman's dharma"}]}
{"conversation": [{"input": "", "output": "heir) had two dharma heirs: Chung Tung-an Chih (ChūDōan Shi) and Chen-\nchou Shih-ching (Chinshū Sekikyō). For Daikan's(Enō's) ninth-generation\ndharma heirs, Dōan Shi had two dharma heirs: Liang-shan Yuan-kuan\n(Ryōsan Enkan) and Chen-chou Ling-tung (Chinshū Reitsū). These records\ncould be easily found in DaishōDaizōkyō , Vol. 51, pages 755-756; 759-\n761.\n       Sekitō line four starts with Tan-chou Chang-tze Kuang (TanshūChōshi\nKō). Tanshū Chōshi had one disciple: Shihshih Shan-tao(Sekishitsu Zendō).\nThe line five Chao-chou Ta-tien (Chōshū Daiten, 732-824) had one\ndisciple: San-ping I-chung (Sanhei Gichū). Daiten oshōmet the Confucian\nscholar Han Yu on his exile, and Daiten was able to convince, if not to\n\fconvert, Han Yu that there were similar approaches to human nature, if not\nhuman virtue, in Buddhism and Confucianism.\n    Sekitō line six starts with Tan-chou Ta-chuan (Tanshū Daisen). Daisen\nhad two disciples: Sien-tien (Senten) and Pu-kuang (Fukō) of Foochow."}]}
{"conversation": [{"input": "", "output": "In line two, Suiba had other disciples: Ching-ping Ling-tsen (Seihei\nReijun), Tao-chang Ju-nei (Dōjō Nyototsu), and Pai-yun Yo (Haku'un\nYaku).\n    In line three, Yakusan had two other disciples: Tao-wu Yuan-\nchih(Dōgo Enchi, 769-835) and Chuan-tze Te-cheng (Sensu Tokusei). Dōgo\nEnchi's disciple was Shih-shuang Ching-chu (Sekisō Keisho, 807-888).\nSensu Tokusei's disciple was Chia-shan Shan-hui (Kassan Zenne, 805-881).\n    (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)\n    (2a) Tao-wu Yuan-chih (Dōgo Enchi, 769-835)\n    (3a) Shih-shuang Ching-chu (Sekisō Keisho, 807-888)\n    (4a) Chiu-feng Tao-chien (Kyūhō Dōken)\n    (1) Yueh-shan Wei-yen (Yakusan Igen, 751-834)\n    (2b) Chuan-tze Te-cheng (Sensu Tokusei)\n    (3b) Chia-shan Shan-hui (Kassan Zenne, 805-881)\n    (4b) Shao-shan Huan-pu (Shōzan Kanfu)\n    Dōgo Enchi had another disciple, Chien-yuan Chun-hsin (Zengen\nChūkō). Sekisō Keisho had other disciples: Nan-tsi Seng-i (Nansai Sō'itsu),\nTa-kuang Chu-hui (Daikō Gokai), and Chih-hsien Huai-yu(Saiken Eyū)."}]}
{"conversation": [{"input": "", "output": "Kassan had many disciples, among them: Lo-pu Yuan-an(Rakufu Gen'an),\nShan-lan Ling-chao (Jōran Ryōchō), Huang-shan Yueh-lun (ō'san Getsurin),\nSiao-yao Huai-chung (Shōyō Echū), and Pan-lung Ko-wen (Benryū\nKe'bun).\n\f    Returning to line one, Tennō Dōgo's dharma grandson was Tokusan\nSenkan. Tokusan had other disciples besides Seppō Gizon (822-908). These\nwere: Yen-tou Chuan-huo (Gantō Zenkatsu, 828-887), Jui-lung Hui-kung\n(Zuiryū Ekū), Kao-ting Chien (Kōtei Ken), and Kan-tan Tsu-kuo (Kantan\nShikoku). Gantō's disciples were: Lo-shan Tao-hsien (Rasan Dōkan), Ling-\nyen Hui-chung (Reigan Eshū), Hsuan-chuan Yen (Gensen Gen), and Jui-yen\nShin-yen (Zuigan Shigen). Rasan had several disciples among them: Ming-\nchao Te-chien (Meishō Tokuken) and Ching-ping Wei-kuang (Seihei I'kō).\nKantan had one disciple: Po-chao Chih-yuan(Hakuchō Shien), whose\ndisciple was Ta-lung Chih-hung (Dairyū Chikō).\n    The Tsao-tung (Sōtō) School will be presented in Chapter 7. The Yun-"}]}
{"conversation": [{"input": "", "output": "men (Ummon) School and the Fa-yen (Hōgen) School will be presented in\nChapter 8.\n    In the rest of the Chapter, we shall follow the three lines represented\nby Tennō Dōgo, Tanka Tennen, and Yakusan Igen.\n    Tennō Dōgo wanted to be a monk when he was fourteen years old. He\nstopped eating three meals a day in order to convince his parents about his\nwishes. When he was twenty-five years old, he was ordained at the Cho-lin\nTemple (Chikurin-ji), Hangchow. Then he went to Yu-hang and paid his\nrespects to Master Kuo-i (Koku-itsu Zenji) at Ching-shan, and remained\nthere for five years. Later he visited Nanking (then called Chungling) and\nspent two years under Ma-tsu (Baso). Then he became a disciple of Shih-\ntou (Sekitō). So Tennō got the benefit of dharma teachings from both the\nNangaku Branch and the Seigen Branch. (Even today, dharma descendants\nof Tennō Dōgo claimed that they are the dharma descendants of both Baso\nand Sekitō.) However, Tennō's sudden enlightenment came under Sekitō's\nprobing."}]}
{"conversation": [{"input": "", "output": "probing.\n\f        Sekitō said to Tennō Dōgo: \"I know where you came from.\" Dōgo said: \"How can you say\n   that?\" Sekitō said: \"You know yourself.\" Dōgo: \"Let it be. But how to tell the posterity?\" Sekitō:\n   \"You tell me who are the posterity!\" Then Tennō Dōgo became suddenly enlightened. He\n   understood now how the two great Masters (Baso and Sekitō) enlighten his mind and start him\n   on the right tracks."}]}
{"conversation": [{"input": "", "output": "See the Lamp Records , Vol. 14 ( Daishō Daizōkyō , Vol. 51, pages 309-\n310; Y. H. Ku: History of Chinese Zen Masters , pages 77-78).\n    Tennō's dharma heir was Lung-tan Chung-hsin (Ryūtan Sūshin).\nRyūtan had been with the Master for three years. He grumbled about the\nMaster's not teaching him anything. Tennō said: \"Ever since you came here,\nwhen have I not taught you?\" Ryūtan said: \"What have you taught me?\"\nThen Tennō explained: \"When you brought me tea, I received it. When you\nbrought me my meal, I received that from you too. When you bowed to me,\nI nodded to you. When did I not teach you?\" Ryūtan was then enlightened.\n    Te-shan Hsuan-chien (Tokusan Senkan, 782-865) visited Ryūtan and\nasked the Master: \"Where is the dragon? Where is the pool?\" (Ryūtan\nmeans \"Dragon pool\" or \"Dragon abyss.\") Ryūtan said: \"You have seen the\n'dragon-pool' right now.\" Tokusan bowed and left. Ryūtan persuaded\nTokusan to stay. One evening, Tokusan was sitting in meditation outside the"}]}
{"conversation": [{"input": "", "output": "room. Ryūtan asked: \"Why don't you come in?\" Tokusan replied: \"It's dark\nin the room.\" Ryūtan lighted a candle and gave it to Tokusan. As Tokusan\nwas about to hold the candle, the Master blew it off. Tokusan saluted the\nMaster. Ryūtan asked him: \"What have you seen?\" Tokusan replied: \"From\nnow on, nobody can doubt the tongue of an old Ho-shan(oshō) in the\nuniverse.\" So this is the story of how darkness can enlighten a disciple.\nTokusan was born in 782 A.D., and entered nirvana in 865 A.D. at the age\n\fof eighty-four. He endured great difficulties when Wu-tsung of Tang\nDynasty attempted to suppress all Buddhists. He had many disciples,\namong them were Hsueh-feng I-tsun (Seppō Gizon, 822-908), Yen-tou\nChuan-huo (Gantō Zenkatsu, 828-887), and Kan-tan Tsu-kuo(Kantan\nShikoku). (See Y. H. Ku, History of Chinese Zen Masters , pages 275-278).\n    Seppō Gizon (822-908) was a native of Nan-an in Chuan-chou(Fukien\nProvince).   He   accompanied     his   father   to   visit   the   Yu-chien"}]}
{"conversation": [{"input": "", "output": "Temple(Gyokukan-ji) at Pu-tien when he was twelve years old, and saluted\nthe Vinaya Master Ching-hsuan (Keigen Rissui) as his teacher. He had his\nhead shaved at the age of seventeen, after serving under Ching-hsuan\n(Keigen) for five years. Then he went to visit Master Chang-chao (Jōshō) at\nFu-yung (Fuyō) Mountain. Later he visited the Pao-sh'a Monastery\n(Hōsechi-ji) at Yu-chou(southwest of Peking, in present Hopei Province).\nHe was later ordained by Tokusan and found spiritual affinity with Tokusan.\nSeppō resided in Fukien for more than forty years, and his followers\nnumbered more than fifteen hundred. Emperor I-tsung (r. 860-873)\nbestowed upon him the purple robe and the honored title of Chen-chueh Ta-\nshih (Shinkaku Daishi). He lived to eighty-seven years of age. He has many\ndisciples, among them: Ummon Bun'en (864-949), Gensha Shibi (835-908),\nKyōsei Juntoku Daishi(Ryūsaku Dōfu), Chōkei Eryō (854-932), Ankoku\nKōtō, Hofuku Jūten (d. 928), Taigen Fu, Kozan Jin'an (Kokushi, 863-939),\nand Suigan Reisan."}]}
{"conversation": [{"input": "", "output": "and Suigan Reisan.\n    Ummon was the founder of the Ummon School. Gensha's disciple was\nRakan Keijin (867-928). Rakan's disciple was Hōgen Bun'eki (885-958),\nfounder of the Hōgen School.\n    Tanka Tennen (739-824) learned Zen first from Baso, and then went\n\f     丹霞天然（739—824）先是从马祖道一学禅，后去石头门下。 to\nSekitō. According to the Lamp Records ( Daishō Daizōkyō , Vol. 51, pages\n310-311; Y. H. Ku, History of the Chinese Zen Masters , pages 84-87),\nTanka started as a Confucian scholar, went to Chang-an (now Sian, Shensi\nProvince), and waited to take the examination in a small hotel. He dreamed\nof \"white light\" filling his room. A Zen guest asked him: \"Where are you\ngoing?\" Tanka replied: \"I want to take the civil service examination in order\nto be an official.\" The Zen guest said: \"You choose to be an official! Why\nnot choose to be a Buddha?\" Tanka asked: \"Where should I go if I choose to\nbe a Buddha?\" The Zen guest said: \"Master Ma in Kiangsi is the right place"}]}
{"conversation": [{"input": "", "output": "to go.\" So Tanka went to Baso's temple. But Baso told him that Sekitō of\nNangaku (Heng-shan) would be his teacher.(In Zen history, there were\nmany instances that if there was a lack of spiritual affinity, the young monk\nshould be sent to some other Master's place.)"}]}
{"conversation": [{"input": "", "output": "Tanka served under Sekitō for three years. One day Sekitō told the assembly that the next\n   day everybody should do weeding of the grass in front of the Temple Hall. When the time came,\n   everybody brought shovels for weeding, but Tanka was washing his head in a water pan and\n   knelt before the Master. Sekitō smiled and shaved Tanka's head and told him the admonitions.\n   Tanka closed his ears and left for Kiangsi. He did not salute Baso and went to the zendo… Baso\n   entered the Hall and said: \"Naturally you!\" Tanka saluted Baso and thanked the Master for\n   giving him the name Tennen (meaning \"natural\"). Baso asked: \"Where did you come from?\"\n   Tanka said: \"From Sekitō.\" Baso said: \"The stone road is slippery. Did you fall?\" Tanka said: \"If\n   I fell, I will not come here.\""}]}
{"conversation": [{"input": "", "output": "Tanka went to the Tendai Mountain and stayed for three years at Hua-ting\nFeng (Kachō Peak). Then he visited Kuo-i Zen Master at Ching-shan, Yu-\nhang. Later he went to Lo-yang and resided at Hsiang-shan, Lung-men\n(Kōzan, Ryūmon), with his close friend Fu-niu Ho-shan (Fukugyūoshō).\n\fWhen he was at the Hui-lin Temple (Erin-ji) in severe winter, he burned the\nwooden image of Buddha. People ridiculed him. Tanka said: \"I want to get\n'shari' (bones of Buddha).\" People said: \"How can you get 'shari' from\nwood?\" Tanka said: \"Then you shouldn't blame me.\""}]}
{"conversation": [{"input": "", "output": "Tanka went to call on Nan'yō Echū Kokushi, and asked his attendant if Kokushi was in.\n   The attendant said: \"Even he is in, he will not receive any guest.\" Tanka said: \"This is too deep\n   for me.\" The attendant said: \"Even the Buddha's eye cannot see.\" Tanka said: \"Dragon gives\n   birth to dragon-son; phoenix gives birth to phoenix child.\" When Kokushi woke up, the\n   attendant told him the story. Kokushi gave the attendant thirty blows. Tanka heard about this and\n   said: \"He deserves to be the National Teacher.\" Tanka saluted Kokushi the next day…"}]}
{"conversation": [{"input": "", "output": "Tanka lived to eighty-six years old. At nirvana, he wore a \"kasa\" (bamboo\nhat), held a stick and had his shoes put on. He passed away with one foot\nlifted off the ground. His disciple was Suiba Mugaku, and Suiba's disciples\nwere Tōsu Daidō and Seihei Reijun.\n     Yakusan Igen (751-834), the dharma grandfather of Tōzan Ryōkai,\nbecame a monk at the age of seventeen. He was enlightened under Sekitō.\nThe following anecdotes were taken from R. H. Blyth's Zen and Zen\nClassics , Vol. 2, pages 79-80."}]}
{"conversation": [{"input": "", "output": "Yakusan asked a monk, \"Where have you come from?\" The monk replied, \"From the\n   Southern Lake.\" Yakusan asked: \"Has the lake overflowed the banks?\" \"Not yet,\" answered the\n   monk. Then Yakusan said: \"So much rain, and the lake not yet full?\" The monk was silent.\n         …\n         A monk asked Yakusan, \"Did the essence of Buddhism exist before Daruma came?\" \"It\n   did,\" said Yakusan. \"Then why did he come, if it already existed?\" \"He came,\" said Yakusan,\n   \"just because it was here already.\"\n         …\n         Yakusan had not ascended the rostrum for quite a long time, and one day the superior (head\n   monk) came and said, \"The congregation of monks are thinking about your preaching a\n   sermon.\" Yakusan said, \"Ring the bell!\" The superior banged away at the bell, and the monks all\n\f    gathered. But Yakusan went back to his own room. The superior followed him, and said, \"The\n    Master was going to give a talk, and the monks are ready; why didn't you say anything to"}]}
{"conversation": [{"input": "", "output": "them?\" Yakusan said, \"There are sutra priests for the sutras, and sastra priests for the sastras;\n    why do you question my goings-on?\""}]}
{"conversation": [{"input": "", "output": "Blyth commented by telling the story between Sekitō and Yakusan:\n\n         One day, Yakusan was doing zazen. Sekitō asked him, \"What are you doing?\" \"Not a\n    thing,\" replied Yakusan. \"Aren't you sitting blankly?\" said Sekitō. \"If I were sitting blankly, I\n    would be doing something,\" retorted Yakusan. Sekitō said, \"Tell me what is that you are not\n    doing?\" Yakusan replied, \"A thousand sages could not answer that question.\""}]}
{"conversation": [{"input": "", "output": "Yakusan passed away in 834 A.D., at the age of eighty-four. His disciple,\nUngan Donjō (782-841), was the disciple of Hyakujō for twenty years, but\ngot enlightened under Yakusan. Ungan's disciple was Tōzan Ryōkai, who,\nwith Sōzan Honjaku, founded the Sōtō School of Zen. Yakusan's other\ndisciples were Dōgo Enchi (769-835) and Sensu Tokusei.\n     Anecdotes concerning Ungan Donjō appeared in the Lamp Records ,\nVol. 14 ( Daishō Daizōkyō , Vol. 51, pages 314-315; Y. H. Ku, History of\nChinese Zen Masters , pages 90-92). Blyth in his Zen and Zen Classics ,\nVol. 2, page 81, gave the following:\n\n         One day Ungan was ill and Dōgo Enchi asked him a question: \"When you are separated\n    from your bag-o'-bones, where can I meet you again?\" Ungan replied, \"Where there is no birth,\n    no dying.\" Dōgo said, \"Don't say that! Say, where there is not any no birth and no dying, and we\n    don't desire to meet each other again.\""}]}
{"conversation": [{"input": "", "output": "Ungan met with Isan and there were conversations between them recorded\nin the Lamp Records . The following was translated from the Lamp Records\n, Vol. 14:\n\f        Master Ungan was making shoes. Tōzan Ryōkai asked the Master for \"eyeballs.\" Master:\n   \"Whom did you give your eyeballs?\" Tōzan: \"I did not.\" Master: \"You did. Where can you find\n   them?\" Tōzan kept silent. Ungan: \"Were the eyes asking for the eyeballs?\" Tozan: \"Not the\n   eyes.\" The Master scolded him.\n\n\n\nTōzan was a great Zen Master. We shall return to Tōzan in Chapter 7.\n    Dōgo Enchi (769-835) was Ungan's dharma brother. Dōgo was asked\nby a monk, \"What is the deepest?\" Dōgo came down from his seat, made\nobeisance in the manner of women, and said, \"You have come from far, and\nI have no answer for you.\" Sekisō Keisho (807-888) was Dōgo's disciple.\nThe following story was taken from Blyth's translation:"}]}
{"conversation": [{"input": "", "output": "Sekisō Keisho asked Dōgo Enchi, \"After a hundred years, if someone asks about the\n   absolute meaning of the universe, what shall I say to him?\" Dōgo called boy-attendant, who\n   came, and told him to fill up the water-bottle. Dōgo waited a while, and then to Sekisō, \"What\n   was it you asked just now?\" Sekisō repeated the question. Dōgo thereupon went back to his\n   room. At this, Sekisō became enlightened."}]}
{"conversation": [{"input": "", "output": "Blyth commented: \"This kind of thing shows a genius above even that of\nPlato or Michelangelo, or Bach himself.\"\n    Sensu Tokusei was also a disciple of Yakusan. After he left the Master,\nhe used to ferry a small boat across the river—from this his name\n\"Boatman.\" He tried to teach Zen to those boarding the ferryboat. He often\nlifted his oar, and said, \"Do you understand?\" He passed on the dharma line\nto Kassan. Kassan Zenne (805-881) became a monk when young, and was\nenlightened under Sensu. The following anecdotes were taken from the\nEnglish translation of R. H. Blyth in his Zen and Zen Classics , Vol. 2,\nChapter 12.\n\f         A monk asked Kassan, \"How about when we clear away the dust, and see the Buddha?\"\n   Kassan said, \"You must wield a sword! If you don't, it's a fisherman living in a nest!\" The monk\n   brought the matter to Sekisō (Kassan's dharma cousin), and asked, \"How about when we clear\n   away the dust and see the Buddha?\" Sekisō answered, \"He is not in the country, how can you"}]}
{"conversation": [{"input": "", "output": "meet him?\" (He must have meant that Buddha was in India.) The monk went back and told\n   Kassan what Sekisō said. Kassan ascended the rostrum and announced, \"As for measures for\n   those not yet enlightened, there is no one like me, but as for deep speaking of the absolute,\n   Sekisō is a hundred paces beyond me.\"\n         …\n         Kassan was doing zazen when Tōzan came and asked him. \"How about it?\" Kassan\n   answered, \"Just like this.\"\n         …\n         A monk came back and interviewed Kassan, and said, \"You have an especial understanding\n   of Zen. How is it you didn't reveal this to me?\" Kassan said, \"When you boiled rice, didn't I\n   light the fire? When you passed round the food, didn't I offer my bowl to you? When did I\n   betray your expectations?\" The monk was enlightened.\n         …\n         A monk asked Kassan, \"What is Tao (the Way)?\" Kassan answered, \"The sun overflows\n   our eyes; for ten thousand leagues (li's) not a cloud hangs in the sky.\" \"What is the Real Form of"}]}
{"conversation": [{"input": "", "output": "the Universe?\" asked the monk. Kassan replied, \"(Even) the fishes at play in the clear-flowing\n   water make their mistakes.\"\n         …\n         Kassan said to the monks, \"Find me in the tips of a hundred grasses; recognize the Prince\n   in a noisy market!\""}]}
{"conversation": [{"input": "", "output": "Kassan's disciple Shōzan Kanfu left the following anecdotes:"}]}
{"conversation": [{"input": "", "output": "A monk said to Shōzan, \"What is the sphere of Shōzan's mind?\" Shōzan said, \"From olden\n   times up to now, monkeys and birds lifted up their voices; thin blue mist covered all things.\"\n        …\n        A monk asked, \"What is Shōzan's special Zen ('family wind')?\" Shōzan replied, \"On the top\n   of a mountain, rootless grass; the leaves moving, though there is no wind.\"\n\f                陆 青原系\n  青原行思（？—740）开创了六祖慧能之后禅宗的青原系。R. H.\n布莱思的《禅与禅宗经典》第2卷和第3卷第1章都描述了禅宗历史的这\n一系。由青原系产生了曹洞宗、云门宗和法眼宗。\n  虽然荷泽神会（670—762）在奠定慧能的六祖地位和促使曹溪成\n为禅宗寺院的首座方面作出了巨大的努力，但青原却继承了与南岳系\n创建人南岳怀让（677—744）平行的禅法衣钵。\n  在 第 二 章 中 曾 提 到 慧 能 的 五 大 弟 子 ： （ 1 ） 荷 泽 神 会 （ 670—\n762），（2）南阳慧忠（？—775），（3）永嘉玄觉（665—713），\n（4）南岳怀让（677—744）和（5）青原行思（？—740）。荷泽神会\n一支传到圭峰宗密（780—841），后者成为华严宗的五祖。永嘉的传\n世之作有《证道歌》等。南阳慧忠国师寿长，因而成为各个不同宗派\n年轻禅师们的佛门师叔。\n  法灯的传承由两个平行的派系分别进行，即青原系和南岳系。第\n三章介绍了南岳系，同时简要概述了沩山灵佑及其弟子仰山慧寂建立\n的沩仰宗。第四章介绍了临济义玄建立的临济宗。临济宗经过六传之\n后，分支为黄龙宗和杨岐宗两派，这两宗派都在第五章中作了介绍。\n  同南岳系一样，青原系在法灯传承中是大有作为的。青原本人是\n慧能的虔诚弟子，后来他离开曹溪，移居吉州青原山静居寺。当六祖\n即将进入涅槃之际，石头希迁问六祖慧能，他应寻找何人为师？六祖"}]}
{"conversation": [{"input": "", "output": "即将进入涅槃之际，石头希迁问六祖慧能，他应寻找何人为师？六祖\n教导他寻“思”。因此石头后来就静坐深“思”。其后，有一僧人提醒石\n头，其法门师兄青原行思的名字中有“思”，并建议石头应按照六祖遗\n言拜见青原。由此可见，六祖一定相当重视青原，而青原也很可能得\n到六祖的特别指点。\n\f  石头希迁成为青原的禅法传人。南岳系的第二代传人马祖道一\n（709—788）则被其信徒尊奉为马大师，是一位具有深远影响的禅\n师。石头离开青原山去湖南衡山，在一石台上造了一个小庵，由此得\n名“石头”。当时人称：“江西主大寂（即马祖道一）；湖南主石头。”\n根据《传灯录》第14卷记载，石头有21位法嗣，其中有：\n  （1）天皇道悟（748—807）\n  （2）丹霞天然（739—824）\n  （3）药山惟俨（751—834）\n  （4）潭州长髭旷\n  （5）潮州大颠宝通（732—824）\n  （6）潭州大川\n  上列前四位拥有禅师头衔，其他两位则具有和尚称号。\n  石头是《参同契》的作者，该书先是传给青原系的信徒，其后传\n给曹洞宗、云门宗和法眼宗。曹洞宗的洞山良价（807—869）在石头\n希迁及其他几位早期禅宗大师的论辩语录的基础上创立了五位学说。\n（参见海因立希·杜慕林著《中国禅宗的发展》，罗丝·富勒·佐佐木的\n英译本，美国第一禅堂出版，1953年版，第25页。）\n  石头年少时先在六祖慧能门下服役。慧能圆寂后，石头成为青原\n系的法嗣。下列轶事引自布莱思的《禅与禅宗经典》第2卷，第20—21\n页："}]}
{"conversation": [{"input": "", "output": "一僧人问石头：“达摩西来的深邃意义何在？”石头答：“去问大厅外面的柱子！”僧人\n说：“我不明白你的意思。”石头说：“我也不明白。”\n   庞蕴初次见石头时问：“不与万事为伴者是何人？”石头将手掩住庞蕴的口，庞蕴终于悟\n道。\n   一天，石头同弟子石室善道在山中行走，看到许多树枝拦阻道路，就令他砍断树枝。石\n室善道说：“我没有带刀。”石头拿出自己的刀，把刀刃一头向前交给石室善道，石室说：“请\n把另一头给我。”石头问：“你用另一头干什么？”石室于是悟道。\n\f按：石室后来是潭州长髭旷的弟子。《传灯录》卷14（见《大正藏》\n第51卷，第309页）中载有其他一些故事，也可参见拙著《禅宗师承\n记》第74—76页。下列译文描绘了石头和天皇道悟之间的一段对话：\n\n  天皇道悟问石头：“何人得到曹溪的教导？”石头回答：“了解佛法的人得到它。”天皇道\n悟问：“大师您得到了吗？”石头回答：“我不了解佛法。”一僧人问：“如何得解脱？”石头回\n答：“何人捆住你？”一僧人问：“什么是净土？”石头说：“何人把你弄脏？”一僧人问：“什么\n是涅槃？”石头说：“何人给你生和死？”"}]}
{"conversation": [{"input": "", "output": "石头在他的教义中强调了“佛即是心，心即是佛”。\n  六祖慧能于公元713年进入涅槃，并将“肉身”传给后人。“肉身”供\n奉在韶关南华寺内（本书作者曾参观南华寺，当时虚云和尚任该寺方\n丈）。同样，石头的“肉身”也从公元790年起被妥善地保存到现在。大\n约六十年前，石头的“肉身”被秘密运往日本。当1975年日本曹洞宗庆\n颂莹山绍瑾圆寂650周年时，几位中国僧侣在禅宗展览仪式上认出了石\n头的“肉身”。因此，石头的“肉身”被送到横滨附近的总持寺供奉。某\n些虔诚的信徒把石头看作是曹洞宗的八祖。但荷泽神会是否被公认为\n禅宗的七祖却仍是一个公开的疑问，尽管虚云和尚是用这一称号来尊\n崇神会的，而这一称号是唐德宗于公元796年赐封的。\n  我们已在前面提到石头的六位知名弟子。石头的第一支系弟子是\n从天皇道悟（748—807）到雪峰义存（822—908）：\n  （1）天皇道悟（748—807）\n  （2）龙潭崇信\n  （3）德山宣鉴（782—865）\n  （4）雪峰义存（822—908）\n雪峰有两位著名的弟子：\n  （5a）云门文偃（864—949），是云门宗的创建人。\n\f   （5b）玄沙师备（835—908），是玄沙宗的创建人，但玄沙被他\n的法孙法眼文益（885—958）超越了，玄沙宗因而被法眼宗所取代。\n按：法眼文益则是罗汉桂琛（867—928）的弟子。\n   石头的第二支系弟子从丹霞天然到投子感温：\n   （1）丹霞天然（739—824）\n   （2）翠微无学\n   （3）投子大同（819—914）\n   （4）投子感温\n投子大同的其他弟子有：牛头微、天福、招福及香山澄照大师。其他\n人名见《传灯录》卷15。\n   石头的第三支系弟子是从药山惟俨到曹山本寂及其师兄弟：\n   （1）药山惟俨（751—834）\n   （2）云岩昙晟（782—841）\n   （3）洞山良价（807—869）\n   （4）曹山本寂（840—901）\n   （4a）九峰普满大师\n   （4b）云居道膺（？—902）\n   （4c）龙牙居遁（835—923）\n   （4d）疏山光仁（837—909）\n要指出的是，洞山良价和曹山本寂是曹洞宗的共同创建人。曹山本寂\n的弟子是曹山慧霞，后者的弟子是华严正慧。云居道膺有两位重要弟\n子 ： 同 安 道 丕 （ 889—955 ） 和 云 居 怀 岳 。 然 而 根 据 《 传 灯 录 》 卷"}]}
{"conversation": [{"input": "", "output": "23（《大正藏》第51卷，第388页），云居怀岳有五位弟子：药山忠\n彦、风化令崇、梓州龙泉、云居住缘和云居住满；但同安道丕却后继\n无人。根据《传灯录》卷20（见《大正藏》第51卷，第365页）记载，\n九峰普满的弟子是洪州同安威。又据《传灯录》卷23，同安威有两位\n弟子：中同安观志和陈州石镜。据《传灯录》卷24（见《大正藏》第\n\f51卷，第398页），同安观志有两位弟子：梁山缘观和陈州灵通。梁山\n缘观是大阳警玄（943—1027）的师父；就这样确立了中国曹洞宗的传\n承世系。（按：同安志就是同安观志，是同安威的法嗣，但并非同安\n道丕的法嗣。）\n  根据契嵩（1007—1072）的《传法正宗记》第7卷，大鉴大师慧能\n的第七代法嗣有：云居道膺、曹山本寂、九峰普满等人。云居道膺有\n二十八位法嗣；曹山本寂有十四位法嗣；九峰普满只有一位弟子洪州\n同安威。在《传灯录》卷8中，云居怀岳（云居道膺的法嗣）有五位法\n嗣；曹山慧霞（曹山本寂的法嗣）有三位法嗣；同安威（九峰普满的\n法嗣）有两位法嗣：中同安观志和陈州石镜。作为慧能的第九代法\n嗣，同安观志有两位法嗣：梁山缘观和陈州灵通。上述记载均可在\n《大正藏》第51卷，第755—756、759—761页中找到。\n  石头的第四支系弟子从潭州长髭旷开始。潭州长髭旷有一位弟子\n石室善道，第五支系弟子潮州大颠（732—824）有一位弟子三平义\n忠。大颠和尚遇见贬谪中的儒家学者韩愈。大颠当时曾使韩愈相信\n（虽非改信），佛教和儒家学说对于人性（虽然不是人的德性）有相\n似的看法。\n  石头的第六支系从潭州大川开始。大川有两位弟子：仙天和福州\n普光。\n  在第二支系中，翠微无学还有其他弟子：清平令遵、道场如讷、\n白云约。\n  在第三支系中，药山惟俨还有两位弟子：道吾圆智和船子德诚。\n道吾圆智的弟子是石霜庆诸，船子德诚的弟子是夹山善会：\n  （1）药山惟俨（751—834）\n  （2a）道吾圆智（769—835）\n  （3a）石霜庆诸（807—888）\n  （4a）九峰道虔\n\f  （1）药山惟俨（751—834）\n  （2b）船子德诚\n  （3b）夹山善会（805—881）\n  （4b）韶山寰普\n  道吾圆智还有一位弟子渐源仲兴。石霜庆诸还有其他弟子：南际\n僧一、大光居诲和栖贤怀佑。夹山善会有许多弟子，其中有：乐普元\n安、上蓝令超、黄山月轮、逍遥怀忠和盘龙可文。"}]}
{"conversation": [{"input": "", "output": "安、上蓝令超、黄山月轮、逍遥怀忠和盘龙可文。\n  再回到第一支系，天皇道悟的法孙是德山宣鉴。德山宣鉴的弟子\n除了雪峰义存（822—908）外，还有岩头全豁（828—887）、瑞龙慧\n恭、高亭简和感潭资国。岩头全豁的弟子是：罗山道闲、灵岩慧宗、\n玄泉彦和瑞岩师彦。罗山道闲有多位弟子，其中有：明招德谦和清平\n惟旷。感潭资国有一位弟子：白兆志圆。后者的弟子是大龙智洪。\n  本书将在第七章介绍曹洞宗，第八章介绍云门宗和法眼宗。\n  在本章其余部分，我们将介绍天皇道悟、丹霞天然和药山惟俨为\n代表的三个支系。\n  天皇道悟14岁时就想出家为僧。他每天三餐绝食，企图使父母相\n信他的愿望的真实性。他25岁时，在杭州竹林寺正式受戒出家。其后\n他去余杭径山参拜国一禅师，并在径山留居五年。后又到南京（当时\n名钟陵），在马祖道一门下修禅两年。之后他成为石头的弟子。所以\n天皇道悟得到了南岳系和青原系两系的禅法教益。（即使到今天，天\n皇道悟的禅法传人也都宣称他们既是马祖又是石头的法嗣。）不过，\n天皇道悟的豁然开悟却是由于石头的启发："}]}
{"conversation": [{"input": "", "output": "石头对天皇道悟说：“我知道你的来处。”道悟说：“您怎么会这样说？”石头说：“你自己\n知道。”道悟说：“虽然如此，但是怎样告诉后人呢？”石头说：“你告诉我，后人是谁？”于是\n天皇道悟顿时开悟。他终于明白两位大师（马祖和石头）是如何启迪他的悟性并使他走上正\n道的。\n\f见《传灯录》卷14（《大正藏》第51卷，第309—310页）和拙著《禅\n宗师承记》第77—78页。\n   道悟的法嗣是龙潭崇信。龙潭崇信追随道悟三年之久。他抱怨师\n父一点不教导他。道悟说：“从你到这里来后，我什么时候没有教过\n你？”龙潭崇信说：“您教我什么？”于是道悟解释道：“当你给我端茶\n时，我接茶。当你给我送饭时，我也从你手中接饭。当你向我行礼\n时，我向你点头。我什么时候没有教导你？”龙潭崇信于是得悟。\n   德山宣鉴（782—865）谒见龙潭崇信时问师父道：“龙在何处？潭\n在何处？”龙潭说：“你正是现在见到了龙潭。”德山宣鉴于是下拜，要\n离去。龙潭劝德山留下。一个晚上，德山正在室外打坐，龙潭问道：\n“你为什么不进来？”德山答道：“室内黑暗。”龙潭点了一支蜡烛给德\n山。德山正准备接蜡烛，师父却吹熄了蜡烛。德山即向师父下拜。龙\n潭问：“你见到什么？”德山回答：“从今以后，没有人会怀疑大千世界\n中一位老和尚的辩才了。”这就是黑暗能够使一位弟子明心见性的故\n事。德山宣鉴84岁时涅槃。在唐武宗力图废灭佛教时，他经受了巨大\n的苦难。他有许多弟子，其中有雪峰义存（822—908）、岩头全豁\n（828—887）和感潭资国（见拙著《禅宗师承记》第275—278页）。\n   雪峰义存（822—908）是泉州南安（在今福建省）人。12岁时随\n父游莆田玉涧寺，参拜庆玄律师为师。他在庆玄门下侍奉五年，于17\n岁削发，再去芙蓉山谒见常照大师，其后去幽州（在今河北省）宝刹\n寺。由德山宣鉴为他施具足戒，并且得到德山宣鉴的印证。雪峰义存\n在福建住了四十多年，其信众超过一千五百人。唐懿宗（在位860—\n873，按另作859—873）赐他紫袈裟，敕封真觉大师。他寿达87岁。他\n有 许 多 弟 子 ， 其 中 有 云 门 文 偃 （ 864—949 ） 、 玄 沙 师 备 （ 835—\n908）、镜清顺德（龙册道怤）、长庆慧稜（854—932）、安国弘瑫、\n保福从展（？—928）、太原孚、鼓山神晏（863—939）和翠岩令参。"}]}
{"conversation": [{"input": "", "output": "保福从展（？—928）、太原孚、鼓山神晏（863—939）和翠岩令参。\n\f  云门文偃是云门宗的创建者。玄沙师备的弟子是地藏桂琛（867—\n928）。地藏桂琛的弟子是法眼宗的创建者法眼文益。根据《传灯录》\n（《大正藏》第51卷，第310—311页）和拙著《禅宗师承记》第84—\n87页，丹霞原先是一位儒生，曾去长安（今陕西西安），在一小旅舍\n中等待考试。他梦见白光满室。有一禅客问他“何处去？”丹霞回答：\n“我要应举考试做官去。”禅客说：“您要选官，为何不选佛？”丹霞天\n然问：“如果我要选佛，应该上何处去？”禅客说：“江西马祖大师那儿\n即是好去处。”于是丹霞去了马祖道一的寺庙，但马祖却告诉他南岳的\n石头是他的师父。（在禅宗历史上有许多例子，说明如果缺乏心灵印\n证，就应该打发年轻的僧人到其他禅师处去。）"}]}
{"conversation": [{"input": "", "output": "丹霞在石头门下侍奉三年。一天石头吩咐全体僧众第二天都到寺院大厅前除草。到时大\n家都带了铁铲来除草，唯独丹霞在一水盆中洗头，并跪在师父面前。石头微笑，为丹霞剃\n发，并为他说戒法。丹霞掩住双耳就离开，到江西去。他没有朝拜马祖，便去禅堂……马祖\n进入大堂说道：“我子天然！”丹霞参拜马祖，感谢师父赐他“天然”之法号。马祖问道：“你从\n何处来？”丹霞说：“从石头处来。”马祖说：“石头路滑，你跌倒没有？”丹霞说：“如果我跌\n倒，我就不会来这里了。”\n\n\n\n丹霞去天台山华顶峰住了三年，并到余杭径山谒见国一禅师。后到洛\n阳与挚友伏牛和尚同住在龙门香山。当他在慧林寺适逢严冬时，便焚\n烧木佛。人们讥笑他。丹霞说：“我要取舍利。”人们说：“你怎能从木\n头中取得舍利？”丹霞说：“那么你们不该责备我。”\n\n  丹霞去拜谒南阳慧忠国师，问侍者国师在否。侍者说：“即使他在，也不会接见任何客\n人。”丹霞说：“这对我太深远了。”侍者说：“连佛眼也看不见。”丹霞说：“龙生龙子，凤生凤\n儿。”当国师睡醒，侍者告诉他这件事。国师打了侍者三十杖。丹霞听说后，道：“他的确不\n愧是国师。”第二天丹霞便去参拜国师……\n\n\n\n丹霞寿达86岁。涅槃时，他头戴竹笠，手拿禅杖，脚穿僧鞋。圆寂时\n垂一足未及地。他的弟子是翠微无学，翠微无学的弟子是投子大同和\n\f清平令遵。\n  药山惟俨（751—834）是洞山良价的禅法师祖。他17岁时为僧，\n在石头处悟禅。下列轶事引自布莱思的《禅与禅宗经典》第2卷，第79\n—80页：\n\n  药山问一僧人：“您从何处来？”僧人回答：“从南湖来。”药山问：“湖水漫上岸了吗？”僧\n人回答：“还没有。”于是药山说：“雨水这么多，湖还没有满？”僧人无言。\n  一僧人问药山：“佛教的真谛是否在达摩来此之前就有？”药山说：“有。”“既然此地已\n有，那达摩为何要来？”药山说：“正是因为佛的真谛已经在此，所以达摩才来。”\n  药山很久没有登坛讲禅，一天，上座来说：“众僧都想请您上堂宣讲。”药山说：“敲\n钟！”上座大声撞钟，僧众全都集合。但药山却回到自己的房间。上座跟随他进来，说：“师\n父准备讲经，众僧都已集合，为何您一言不说？”药山说：“经有经师，论有论师，为什么你\n质问我？”\n\n\n\n布莱思在评议时叙述了石头和药山之间的故事："}]}
{"conversation": [{"input": "", "output": "布莱思在评议时叙述了石头和药山之间的故事：\n\n  一天，药山正在坐禅，石头问他：“你在做什么？”药山答：“不做什么。”石头说：“你不\n是白坐吗？”药山反驳说：“如果我是白坐，我就是在做什么啊。”石头说：“告诉我什么是你\n的不做什么？”药山答：“一千个圣人也不能回答这个问题。”\n\n\n\n公元834年，药山在84岁时圆寂。他的弟子云岩昙晟（782—841）曾经\n是百丈怀海的弟子，跟了他20年，却在药山处悟禅。云岩昙晟的弟子\n是洞山良价，洞山和曹山本寂共同创建了禅宗的曹洞宗。药山的其他\n弟子还有道吾圆智（769—835）和船子德诚。\n  有关云岩昙晟的轶事见《传灯录》卷14（《大正藏》第51卷，第\n314—315页）和拙著《禅宗师承记》第90—92页。布莱思在其《禅与\n禅宗经典》第2卷第81页提到下列轶事：\n\n  一天云岩生病，道吾圆智问他一个问题：“当您与您的躯壳分离后，我在何处可以再见到\n您呢？”云岩答道：“不生不灭之处。”道吾说：“别说这个！请说何处是没有什么不生不灭而\n且我们也不想互相再见的地方。”\n\f云岩曾遇见沩山灵祐，《传灯录》中记载了他们之间的对话。下文译\n自《传灯录》卷14：\n\n  云岩禅师正在做鞋，洞山良价向云岩禅师讨“眼珠”，云岩说：“你把自己的眼珠给了谁\n了？”洞山说：“我没有给。”云岩说：“你是给了。你能在哪里找到它们呢？”洞山沉默不语。\n云岩说：“是眼睛在讨眼珠？”洞山说：“不是眼睛。”于是云岩责骂他。\n\n\n\n洞山是一位大禅师。我们将在第七章介绍洞山。\n  道吾圆智（769—835）是云岩昙晟的禅法师弟。一僧人问道吾：\n“如何是和尚家风？”道吾从禅床下来，作妇女屈膝礼，并说：“你从远\n处来，我不回答你。”石霜庆诸（807—888）是道吾的弟子。下列故事\n引自布莱思的译文：\n\n   石霜庆诸问道吾圆智：“百年之后，要是有人问大千世界的至深意义，我该对他说什\n么？”道吾传唤一少年侍者进来，叫他把净瓶的水加满。道吾等了一会，对石霜说：“你刚才\n问的是什么？”石霜再说了一遍刚才的问题。道吾随即回到自己的房间。于是石霜得到了启\n悟。"}]}
{"conversation": [{"input": "", "output": "布莱思评议道：“这件事所表明的天才甚至超越了柏拉图或米开朗其罗\n或巴赫。”\n  船子德诚也是药山惟俨的弟子。他离开师父后，经常划一艘小船\n摆渡，由此得名“船子”。他试图给乘坐渡船的客人讲禅。他常常举起\n桨说：“你们懂吗？”他的禅法传人是夹山善会（805—881）。夹山善\n会青年时为僧，在船子德诚处悟道。下列轶事引自布莱思的《禅与禅\n宗经典》第2卷第12章：\n\n  一僧人问夹山：“当我们清除了俗尘见到佛祖时，该如何呢？”夹山说：“你应该挥剑！如\n果你不挥剑，那就是住在网中的渔夫！”僧人将这一问题带到石霜庆诸（他是夹山的堂房师兄\n弟）那里，问道：“当我们清除了俗尘见到佛祖时，该如何呢？”石霜庆诸回答道：“他不在本\n\f国，你怎能见到他？”（他必是指佛祖在印度。）僧人回去把石霜的回答告诉夹山。夹山登上\n讲坛宣称：“对于要点化那些还没有悟道的人来说，没有人能够像我一样，但是谈论绝对真理\n的深邃语言时，石霜超过我一百步。”\n  夹山正在坐禅，洞山良价进来问他：“怎么样？”夹山回答：“就是这样。”\n  一僧人回来与夹山谈论，说：“您对禅法有一种特别的悟解，为什么不给我点启示呢？”\n夹山说：“你烧饭时，我没有点火吗？你分派饭菜时，我没有给你碗吗？我什么时候辜负你的\n期望了呢？”僧人顿时启悟。\n  一僧人问夹山：“什么是道？”夹山回答：“太阳光充满在我们眼前；空中万里无云。”僧\n人问：“大千世界的真相是什么？”夹山答道：“在清澈流动的水中游玩的鱼也会犯错。”……\n  夹山对僧众说：“在百草尖找到我；在闹市上认出僧王！”\n\n\n\n夹山的弟子韶山寰普留下下列轶话："}]}
{"conversation": [{"input": "", "output": "一僧人对韶山说：“韶山的禅心范围是什么？”韶山说：“从古到今，猿猴和禽鸟高声鸣\n叫，蓝色薄雾笼罩万物。”……\n  一僧人问：“韶山的独有禅法（“家风”）是什么？”韶山答：“无根之草，在山顶上；尽管\n无风，树叶自动。”\n\f        CHAPTER 7 THE SŌTŌ\n             SCHOOL\n     Tung-shan Liang-chieh (Tōzan Ryōkai, 807-869) was a native of Kuai-\nchi in present Chekiang Province. He was advised to go to Mount Wu-hsieh\n(Gosetsu San) to study under Zen Master Ling-mo (Reimoku Zenji). He\nwent there and had his head shaved. At the age of twenty-three, he was\nordained at Mount Sung (Sū San), after which he traveled by foot all over\nthe country. He first visited Nan-chuan (Nansen), when Nansen was\nconducting the annual memorial service for Ma-tsu (Baso). Nansen said:\n\"When we serve food for Master Baso tomorrow, I wonder whether he will\ncome or not.\" Tōzan came forth from the crowd and said, \"As soon as he\nhas company he will come.\" Next he went to visit Master Kuei-shan (Isan)\nand said to him: \"I have heard that Dharma may also be taught by non-\nsentient things and that this is practiced by the National Teacher Nan-yang"}]}
{"conversation": [{"input": "", "output": "Hui-chung (Nan'yō Echū Kokushi). I have not yet understood its real\nmeaning.\" Isan replied: \"I teach it here too. But I have not found the proper\nperson.\" Tōzan urged Isan to tell him about it. Isan said: \"I inherited my\nmouth from my parents, but I never dare to say a word.\" Isan suggested that\nTōzan should visit Yun-yen Tan-sheng (Ungan Donjō, 782-841).\n     When Tōzan arrived at Yun-yen (Ungan, meaning \"Cloud Cliff\"), he\nasked Master Ungan, \"What kind of man is able to hear the teaching of\nDharma through non-sentient things?\" Master replied, \"The Dharma taught\nby non-sentient things can be heard by non-sentient things.\" Tōzan asked,\n\f\"Can you hear it?\" Ungan said, \"If I can hear it, you will not hear my\nteaching the Dharma.\" Tōzan said, \"If this is so, it means that I do not hear\nyou teaching the Dharma.\" Ungan then said, \"When I taught the Dharma,\neven you did not hear it. How can you expect to be taught by non-sentient\nthings?\" Tōzan composed a gāthā and presented it to Master Ungan:"}]}
{"conversation": [{"input": "", "output": "It is strange indeed!\n       It is strange indeed.\n       Dharma taught by non-sentient things is unthinkable.\n       Listening through your ears you cannot hear the sound;\n       But you will understand if you listen by your eyes."}]}
{"conversation": [{"input": "", "output": "Tōzan left the Master. Ungan asked, \"Where are you going?\" Tōzan\nsaid, \"Though I am leaving you, I have not known where to go.\" Ungan:\n\"Are you going to Hunan?\" Tōzan: \"No!\" Ungan: \"Are you going home?\"\nTōzan: \"No!\" Ungan: \"You will come back sooner or later.\" Tōzan: \"If the\nMaster has an abiding place, I will come.\" Ungan: \"It would be difficult to\nmeet after your departure.\" Tōzan: \"It would be difficult not to meet again.\"\nTōzan said further: \"After one hundred years (meaning after the Master's\npassing), people ask me how my Master looks, I don't know how to\nanswer.\" Ungan: \"Just tell them what it is like.\" Tōzan hesitated a long\nwhile. Ungan said: \"You have to be careful about such things.\" Tōzan kept\nhis doubts. Later when he was crossing the water and saw his image\nreflected, he suddenly understood the teaching of Ungan. Then he\ncomposed the following gāthā:"}]}
{"conversation": [{"input": "", "output": "You should not search through others,\n       Lest the Truth recede farther from you.\n       When alone I proceed through myself,\n\f       I meet him wherever I go.\n       He is the same as me,\n       Yet I am not he!\n       Only if you understand this\n       Will you identify with Tathata."}]}
{"conversation": [{"input": "", "output": "The English translation of the above gāthā was taken from Professor Chang\nChung-yuan's Original Teachings of Ch'an Buddhism , 1969. The Chinese\nversion appeared in the Lamp Records , Vol. 15, Daishō Daizōkyō , Vol. 51,\npages 321-323; Y. H. Ku, History of Chinese Zen Masters , pages 222-230.\n    Tōzan passed away at the age of sixty-three. He had many disciples,\namong them:\n    Tsao-shan Pen-chi (Sōzan Honjaku, 840-901)\n    Yun-chu Tao-ying (Ungo Dōyō, d. 902)\n    Chiu-feng Pu-man (Kyūhō Fuman)\n    Lung-ya Chu-tun (Ryūga Koton, 835-923)\n    Wa-ou Neng-kuang (Ga'oku Nōkō, d. 933), from Japan\n    Tung-shan Tao-chuan (Tōzan Dōzen, d. 894)\n    Ching-lin Shih-chien (Seirin Shikan, d. 904)\n    Hua-yen Shu-zing (Kegon Kyujō)\n    Yu-hsi Tao-yu (Yūsai Dōyū)\n    Pai-ma Tun-ju (Hakuba Tonju)\n    Tien-tung Hsien-chi (Tendō Kankei)\n    Pai-sui Pen-jen (Hakusui Honjin)\n    Su-shan Kuang-jen (Sosan Kōnin)\n    Chin-shan Wen-sui (Kinsan Bunsui)\n    King-chao Hsien-tze (Keichō Kenshi)"}]}
{"conversation": [{"input": "", "output": "King-chao Hsien-tze (Keichō Kenshi)\n\f    Tsao-shan Pen-chi (Sōzan Honjaku, 840-901) was a native of Pu-tien\nof Chuan-chou (present Fukien Province). At the age of nineteen he left\nhome to become a monk at Mount Ling-shih (Reiseki San) in Foochow. At\nthe age of twenty-three, he was ordained. He was among the famous\ndisciples of Tōzan. In fact, Tōzan and Sōzan were the co-founders of the\nTsao-tung (Sōtō) School.\n    When Sōzan arrived at Tōzan's monastery, the Master (Tōzan) asked:\n\"What is your name?\" He replied, \"My name is Pen-chi (Honjaku).\" The\nname means \"originally silent.\" Tōzan said: \"Say something toward the\nUltimate Reality.\" Sōzan replied: \"I will not say anything.\" Tōzan further\nasked: \"Why don't you speak?\" Sōzan replied: \"If I say more, my name is\nnot called Pen-chi.\" Hence Tōzan regarded him highly as a priest with great\ncapacity for Zen Buddhism.\n    The following conversation was taken from Professor Chang Chung-\nyuan's Original Teachings of Ch'an Buddhism , pages 72-73. (The Chinese"}]}
{"conversation": [{"input": "", "output": "original version appeared in the Lamp Records , Vol. 17, Daishō Daizōkyō ,\nVol. 51, pages 336-337; Y. H. Ku, History of Chinese Zen Masters , pages\n231-236.)"}]}
{"conversation": [{"input": "", "output": "A monk asked Master Sōzan, \"Who is he that is not accompanied by ten thousand things?\"\n       The Master replied, \"There are many people in the city of Hung-chou. Can you tell me\n   where they disappear?\"\n       Monk: \"Do eyes and eyebrows know each other?\"\n       Master: \"They do not know each other.\"\n       Monk: \"Why do they not know each other?\"\n       Master: \"Because they are located in the same place.\"\n       Monk: \"In such a way, then, there is no differentiation between eyes and eyebrows?\"\n       Master: \"Not so. Eyebrows certainly cannot be eyes.\"\n       Monk: \"What is an eye?\"\n       Master: \"Straight ahead.\"\n\f       Monk: \"What is an eyebrow?\"\n       Master: \"Sōzan is still in doubt about it.\"\n       Monk: \"Why should you, Master, be in doubt?\"\n       Master: \"If I were not in doubt, it would be straight ahead.\"\n       Monk: \"Where is the reality in appearance?\"\n       Master: \"Wherever there is appearance, there is reality.\"\n       Monk: \"How does it manifest itself?\""}]}
{"conversation": [{"input": "", "output": "Monk: \"How does it manifest itself?\"\n       The Master lifted the top of his tea-cup set.\n       Monk: \"Where is the reality in illusion?\"\n       Master: \"Illusion was originally real.\"\n       Monk: \"How can reality manifest itself in illusion?\"\n       Master: \"Wherever there is illusion there is the manifestation of reality.\"\n       Monk: \"In such a way, then, reality can never be separated from illusion.\"\n       Master: \"Where can you possibly find the appearance of illusion?\"\n       Monk: \"Who is he who is always present?\"\n       Master: \"It is the time when Sōzan happens to be out.\"\n       Monk: \"Who is he who is never present?\"\n       Master: \"Impossible to achieve.\""}]}
{"conversation": [{"input": "", "output": "As the story went, someone asked Hsiang-yen Chih-hsien (Kyōgen\nChikan): \"What is Tao?\" Kyōgen answered: \"In the dry woods a dragon is\nsinging.\" The questioner did not understand. So Kyōgen added: \"The eye is\nin the skull.\" The same question was put to Master Shih-shuang Ching-chu\n(Sekisō Keisho, 807-888). Sekisō answered: \"There is still joy there,\"\nreferring to the singing of the dragon. Then what is the meaning of \"The\neye is in the skull\"? Sekisō said: \"There is consciousness there.\" Master\nSōzan, hearing of this, composed the following gāthā:\n\n       He who says that the dragon is singing in the dry woods\n       Is he who truly sees Tao?\n       The skull has no consciousness,\n       But wisdom's eye begins to shine in it.\n       If joy and consciousness should be eliminated,\n       Then fluctuation and communication would cease.\n\f        Those who deny this do not understand\n        That purity is in the impure.\n\n\n\n    Sōzan entered nirvana at the age of sixty-two. Among his disciples,\nthere were:"}]}
{"conversation": [{"input": "", "output": "Tsao-shan Hui-hsia (Sōzan Eka)\n        Tung-shan Tao-yen (Tōzan Dō'en)\n        King-feng Chun-chih (Kinhō Jushi)\n        Lo-men Chi-chen (Rokumon Shoshin)\n        Tsao-an Fa-yee (Sōan Hōgi)\n        Ho-yu Kuang-hui (Kagyoku Kō'e)\n\n\n\nWhat important contributions did Tōzan and Sōzan make to Zen Buddhism\nand Zen philosophy? This question can be best answered by quoting Alan\nW. Watts in The Way of Zen , pages 102-103:"}]}
{"conversation": [{"input": "", "output": "Thus it should be obvious that the \"naturalness\" of these Tang masters is not to be taken\n   just literally, as if Zen were merely to glory in being a completely ordinary, vulgar fellow who\n   scatters ideals to the wind and behaves as he pleases—for this would in itself be an affectation.\n   The \"naturalness\" of Zen flourishes only when one has lost affectedness and self-consciousness\n   of every description. But a spirit of this kind comes and goes like the wind, and is the most\n   impossible thing to institutionalize and preserve.\n         Yet in the Tang dynasty the genius and vitality of Zen was such that it was coming to be the\n   dominant form of Buddhism in China, though its relation to other schools was often very close.\n   Kuei-feng Tsung-mi (Keihō Shūmitsu, 780-841) was simultaneously a Zen master and the Fifth\n   Patriarch of the Hua-yen (Kegon) School, representing the philosophy of Avatamsaka Sutra ."}]}
{"conversation": [{"input": "", "output": "This extremely subtle and mature form of Mahayana philosophy was employed by Tung-shan\n   (Tōzan, 807-869) in developing the doctrine of the Five Ranks (wu-wei or go'i), concerning the\n   five-fold relationship of the absolute (cheng or shō) and the relative (p'ien or hen), and was\n   related to the philosophy of the I Ching (Book of Changes, or Ekikyō ) by his student (disciple)\n   Tsao-shan(Sōzan, 840-901). Fa-yen Wen-i (Hōgen Bun'eki, 885-958) and Fen-yang Shan-chao\n   (Funnyō Zenshō, 947-1024) were also influential masters who made a deep study of the Hua-\n   yen (Kegon), and to this day it constitutes as it were the intellectual aspect of Zen. On the other\n   hand, such masters as Tien-tai Te-shao (Tendai Tokushō, 891-972) and Yung-ming Yen-shou\n\f   (Yōmei Enju, 904-975), maintained close relations with the Tientai (Tendai) and Pure Land\n   (Jōdō) Schools."}]}
{"conversation": [{"input": "", "output": "The Five Ranks were originated by Tōzan Ryōkai, who constructed\nthis doctrine upon the foundation of the Dialectic of Sekitō Kisen and other\nearlier Zen masters. However, it was Sōzan Honjaku who first, in the spirit\nof, and in accordance with the Master's (Tōzan's) teachings, arranged the\nFive Ranks in their transmitted form and explained them in many ways. The\nreader could refer to Tōzan's \"Pao-ching-san-mei-ko\" (Hōkyōzammai ka)\nand to Sōzan's commentary. In a treatise The Development of Chinese Zen ,\noriginally written in German by Heinrich Dumoulin, S. J., translated into\nEnglish by Ruth Fuller Sasaki, and published by The First Zen Institute of\nAmerica, Inc., New York, in 1953, we find the excellent explanation of the\ndoctrine of the Five Ranks. As this reference is not easily available, we\nquote as follows:"}]}
{"conversation": [{"input": "", "output": "The two principal term of the Five Ranks are shō (upright) and hen (slant or bent). For the\n   meaning of shō, Tōzan Ryōkai explained: \"There is one thing: Heaven is suspended from it and\n   Earth rests upon it. It is black like lacquer, perpetually in movement and activity.\" Shō is also\n   the One, the Absolute, the foundation of Heaven and Earth and all being. This Absolute\n   corresponds to ri (reason) or an (darkness) in the speculation of Sekitō Kisen. In Buddhist\n   terminology it is True Emptiness (shinkū). In hen (p'ien) the Absolute enters into appearances. It\n   completely penetrates the phenomenal world, becomes the All and all things. With Sekitō Kisen\n   this is ji (things) or myō (brightness). The two, Absolute and relative-phenomenal, are not\n   separate, are not two, but one. The Absolute is the Absolute with regard to the relative. The\n   relative, however, is relative with reference to the Absolute. The relative-phenomenal in"}]}
{"conversation": [{"input": "", "output": "Buddhist terminology is \"marvelous existence\" (myōu), which is inseparable from the True\n   Emptiness. The expression is \"shinkū myōu.\""}]}
{"conversation": [{"input": "", "output": "The Five Ranks:\n\f     1. Shōchūhen (Cheng chung p'ien): The Absolute within the relative.\nThe movement is from the Absolute to the relative.\n     2. Henchūshō (P'ien chung cheng): The relative within the Absolute.\nThe Second Rank is \"to abandon phenomena and enter the Principle.\"\n     3. Shōchūrai (Cheng chung lai): The Third Rank shows the Absolute\nbefore any unfoldment or externalization, but pregnant with all possibilities\nfor development.\n     4. Henchūshi (P'ien chung chih): The Fourth Rank signifies the\nrelative-phenomenal alone is stark relativily. Phenomena are viewed in their\nrespective individual forms. Thus the Absoluteness of the relative as such\nbecomes evident.\n     5. Kenchūtō (Chien chung tao): The Fifth Rank signifies the highest\nrank, undifferentiated oneness.\n     With regard to the Fourth Rank, Ruth Fuller Sasaki had a footnote on\npage 28: \"In the Rinzai School this fourth rank is termed Kenchūshi (Chien\nchung chih); the meaning is the same, however.\""}]}
{"conversation": [{"input": "", "output": "chung chih); the meaning is the same, however.\"\n     Sōzan Honjaku used the famous \"Lord and Vassal\" as parallel:\n     1. The lord sees the vassal.\n     2. The vassal turns toward the lord.\n     3. The lord (alone).\n     4. The vassal (alone).\n     5. Lord and vassal in union.\n     In the Rinzai School in Japan, Dōkyō Etan (1641-1721), better known\nas Shōju Rōjin, gave secret transmission to Hakuin Ekaku (1685-1768)\nconcerning the \"Five Ranks.\" Forty years later Hakuin confided to his\nfollowers that \"it was only after he (Shōju Rōjin) had completed his\n\finvestigation of Tōzan's Verses that Shōju gave his acknowledgement to the\nFive Ranks.\"\n    We shall quote from Ruth Fuller Sasaki's translation in Zen Dust ,\npages 66-72."}]}
{"conversation": [{"input": "", "output": "Shōju Rōjin has said: \"In order to provide a means whereby students might directly\n   experience the Four Wisdoms, the patriarchs, in their compassion and with their skill in devising\n   expedients, first instituted the Five Ranks.\" What are the so-called Four Wisdoms? They are the\n   Great Perfect Mirror Wisdom, the Universal Nature Wisdom, the Marvelous Observing\n   Wisdom, and the Perfecting-of-Action Wisdom.\n        …\n        … But, strange to say, the light of the Great Perfect Mirror Wisdom is black like lacquer.\n   This is what is called the rank of \"The Apparent within the Real\" (Shōchūhen).\n        Having attained the Great Perfect Mirror Wisdom, you now enter the rank of \"The Real\n   within the Apparent\" (Henchūshō). When you have accomplished your long practice of the\n   Jeweled-mirror Samadhi, you directly realize the Universal Nature Wisdom and for the first\n   time enter the state of the unobstructed interpenetration of Noumenon and phenomena (riji muge\n   hōkkai)."}]}
{"conversation": [{"input": "", "output": "hōkkai).\n        But the disciple must not be satisfied here. He himself must enter into intimate\n   acquaintance with the rank of \"The Coming from within the Real\" (Shōchūrai). After that, by\n   depending upon the rank of \"The Arrival at Mutual Integration\" (Kenchūshi), he will completely\n   prove the Marvelous Observing Wisdom and the Perfecting-of-Action Wisdom. At last he\n   reaches the rank of \"Unity Attained\" (Kenchūtō), and, \"after all, comes back to sit among the\n   coals and ashes.\""}]}
{"conversation": [{"input": "", "output": "Tōzan Ryōkai's verses on the Five Ranks:"}]}
{"conversation": [{"input": "", "output": "(1) The Apparent within the Real:\n        In the third watch of the night\n        Before the moon appears,\n        No wonder when we meet\n        There is no recognition!\n        Still cherished in my heart\n        Is the beauty of earlier days.\n   (2) The Real within the Apparent:\n\f        A sleepy-eyed grandma\n        Encounters herself in an old mirror.\n        Clearly she sees a face,\n        But it doesn't resemble hers at all.\n        Too bad, with a muddled head,\n        She tries to recognize her reflection.\n   (3) The Coming from within the Real:\n        Within nothingness there is a path\n        Leading away from the dusts of the world.\n        Even if you observe the taboo\n        On the present emperor's name,\n        You will surpass that eloquent one of yore\n        Who silenced every tongue.\n   (4) The Arrival at Mutual Integration:\n        When two blades cross points,\n        There's no need to withdraw.\n        The master swordsman\n        Is like the lotus blooming in the fire."}]}
{"conversation": [{"input": "", "output": "Is like the lotus blooming in the fire.\n        Such a man has in and of himself\n        A heaven-soaring spirit.\n   (5) Unity Attained:\n        Who dares to equal him\n        Who falls into neither being nor non-being!\n        All men want to leave\n        The current of ordinary life,\n        But he, after all, comes back\n        To sit among the coals and ashes."}]}
{"conversation": [{"input": "", "output": "Hakuin Ekaku quoted a poem by Setchō Jūken (980-1052) as a\ncomment on Tōzan's verses:"}]}
{"conversation": [{"input": "", "output": "How many times has Tokuun, the idle old gimlet,\n       Not come down from the Marvelous Peak!\n       He hires foolish wise men to bring snow,\n       And he and they together fill up the well.\n\fNote: Zen Dust was based on The Zen Koan by Isshu Miura and Ruth Fuller\nSasaki with detailed notes and other important material added, including\ngenealogical charts and maps.\n    Before we trace the lineage from Tung-shan (Tōzan) to Fu-yung Tao-\nkai (Fuyō Dōkai, 1043-1118), Tōzan's important disciples need to be briefly\npresented. Yun-chu Tao-ying (Ungo Dōyō, d. 902) was a native of Yu-tien\n(Gyokuda), Yu-chou (Yūshu), in Northern China. At the age of twenty-five,\nhe became a monk at the Yen-shu Temple (Enju-ji), Fanyang. He was not\nsatisfied with learning the Vinaya (Rissui) rules and ceremonies. So he went\nup Mount Tsui-wei (Suiba San) to seek Tao and spent three years there. A\nmonk who came from Kiangsi told Ungo that Tōzan was a great Zen"}]}
{"conversation": [{"input": "", "output": "Master. So he went to visit Tōzan. Tōzan asked him: \"What is your name?\"\nUngo replied: \"My name is Tao-ying (Dōyō).\" Tōzan said: \"Say something\ntoward the Ultimate Reality.\" Dōyō replied: \"If I say more, my name is not\ncalled Tao-ying (Dōyō).\" Tozan said: \"Your reply is just like what I replied\nto Yun-yen (Ungan), when Ungan asked me the same question.\" Dōyō said:\n\"It is my fault.\" Note that Tōzan asked Sōzan the same question, and Sōzan\ngave exactly the same answer. For other anecdotes, see the Lamp Records ,\nVol. 17. ( Daishō Daizōkyō , Vol. 51, pages 334-336; Y. H. Ku, History of\nChinese Zen Masters , pages 237-242).\n    Ungo passed away in 902 A.D. His dharma heirs were: Tung-an Tao-\npei (Dōan Dōhai, 889-955), Yun-chu Huai-yueh (Ungo Egaku), Kuei-tsung\nHuai-hui (Kisū Eki), Kuei-tsung Tan-chuan (Kisū Tangon), and Yun-chu\nTao-chien (Ungo Dōken).\n    Master Chiu-feng Pu-man (Kyūhō Fuman Daishi) was recorded in the\nLamp Records , Vol. 17 ( Daishō Daizōkyō , Vol. 51, page 338; Y. H. Ku,"}]}
{"conversation": [{"input": "", "output": "History of Chinese Zen Masters , page 243) with the following:\n\f        Master Fuman asked a monk: \"Where did you come from?\" The monk answered: \"From\n   Fukien.\" Master said: \"You have traveled far. The journey was not easy.\" The monk said: \"The\n   journey was not difficult. Once you moved your feet, you can arrive here.\" Master: \"Was there a\n   journey that you need not move your feet?\" The monk did not answer."}]}
{"conversation": [{"input": "", "output": "According to the Lamp Records , Vol. 20 ( Daishō Daizōkyō , Vol. 51, page\n361; Y. H. Ku, History of Chinese Zen Masters, page 243), Kyūho Fuman's\ndharma-heir was Tung-an Wei (Dōan I) of Hung-chou (now Kiangsi),\nwhose disciples were Shih-ching Ho-shan (Sekikyō oshō) of Chen-chou,\nand Chung Tung-an Kuan-chih (Chū Dōan Kanshi).\n    According to the Lamp Records , Vol. 20 ( Daishō Daizōkyō , Vol. 51,\npage 365; Y. H. Ku, History of Chinese Zen Masters , page 244), Dōan I left\nthe following anecdote:"}]}
{"conversation": [{"input": "", "output": "A monk asked Dōan I: \"Before Niu-tou Fa-yung (Gyūtō Hōyū) met the Fourth Patriarch,\n   how is it?\" Dōan I said: \"By the roadside there was a small shrine; those who saw it raised their\n   fists.\" The monk asked: \"How is it after Fa-yung (Hōyū) met with the Fourth Patriarch?\" The\n   Master said: \"There was no deceased person's bed in the room, hence there was no need to wear\n   mourning clothing.\" The monk asked: \"What is the meaning of the Patriarch's teaching?\" The\n   Master replied: \"The jade rabbit(moon) did not understand the meaning of early morning; The\n   golden crow(sun) did not wish to shine bright in the night.\"\n         The monk asked: \"What is the music of Tungan (Dōan)?\" The Master answered:\n         \"The holy guitar does not play the worldly music;\n         Only the expert in music trespasses Pai-Ya's door.\""}]}
{"conversation": [{"input": "", "output": "The lineage from Dōan I to Tung-an Kuan-chih (Dōan Kanshi) and Shih-\nching Ho-shan (Sekikyō oshō) was recorded in the Lamp Records , Vol. 23 (\nDaishō Daizōkyō , Vol. 51, page 388; Y. H. Ku, History of Chinese Zen\nMasters , page 244).\n\f     The dharma heirs of Dōan Kanshi were Liang-shan Yuan-kuan(Ryōsan\nEnkan) and Ling-tung Ho-shan (Reisū oshō) of Chen-chou, as recorded in\nthe Lamp Records , Vol. 24 ( Daishō Daizōkyō , Vol. 51, page 398; Y. H.\nKu, History of Chinese Zen Masters , page 244). For a long time, the\ndharma teacher of Tung-an Kuan-chih (Dōan Kanshi) was attributed to\nTung-an Tao-pei (Dōan Dōhai, 889-955), who was a disciple of Yun-chu\nTao-ying (Ungo Dōyō). From the Lamp Records , the present author\nestablished the lineage of the Tsao-tung School (Sōtō shū) from Tōzan to\nTa-yang Ching-yuan (Daiyō Keigen, 943-1027) as follows:\n     (1) Tōzan Ryōkai (807-869)\n     (2) Kyūhō Fuman (Daishi)\n     (3) Dōan I\n     (4) Dōan Kanshi\n     (5) Ryōsan Enkan\n     (6) Daiyō Keigen (943-1027)"}]}
{"conversation": [{"input": "", "output": "(6) Daiyō Keigen (943-1027)\n     Liang-shan Yuan-kuan (Ryōsan Enkan) was recorded in the Lamp\nRecords , Vol. 24 ( Daishō Daizōkyō , Vol. 51, page 406; Y. H. Ku, History\nof Chinese Zen Masters , page 245). Ta-yang Ching-yuan (Daiyō Keigen)\nwas recorded in the Lamp Records , Vol. 26 ( Daishō Daizōkyō , Vol. 51,\npage 421; Y. H. Ku, History of Chinese Zen Masters , page 246). Daiyō\ncould not find a dharma-heir during his lifetime. So he entrusted the task of\nfinding a dharma-heir for him to Master Fu-shan Fa-yuan (Fusan Hō'en,\n991-1067) of the Lin-chi School. Fu-shan had the honorary title of Yuan-\nchien Zen Master (Enkan Zenji) and was the dharma-heir of Yeh-hsien\nKuei-sheng (Yōken Kisei). According to the Lamp Records , 2nd Series (\nZoku Dentō Roku ), Vol. 6 ( Daishō Daizōkyō , Vol. 51, pages 499-500; Y.\nH. Ku, History of Chinese Zen Masters , pages 247-249), Enkan was\n\fresiding at Hui-shen-yen (Ishōgan), and one night he dreamed of a blue"}]}
{"conversation": [{"input": "", "output": "eagle. Tou-tzu I-ching (Tōsu Gisei, 1032-1083) came to visit Master Enkan\nthe next morning. The Master invited him to stay on, as \"Gisei\" implied the\ncolour blue or green. After three years, Enkan asked him something. Gisei\nwas about to answer. But Master Enkan used his hand to close Gisei's\nmouth. Another three years had passed. Enkan examined him about his\nunderstanding of Tōzan's teachings. After Tōsu Gisei showed perfect\nunderstanding, Enkan bestowed upon him Daiyō's robe, shoes, etc., such\nthat he was to be Daiyō's dharma-heir. This was a unique instance. So Tōsu\nGisei was later honored by the title Master \"Miao-shu\" (Myō-zoku Daishi),\nmeaning \"marvelous continuation.\" After telling this story(history), the\nlineage of the Sōtō School continues as follows:\n    (6) Daiyō Keigen (943-1027)\n    (7) Tōsu Gisei (1032-1083)\n    (8) Fuyō Dōkai (1043-1118)\n    Fu-yung Tao-kai (Fuyō Dōkai, 1043-1118) was recorded in the Lamp\nRecords , 2nd Series ( Zoku Dentō Roku ), Vol. 10 ( Daishō Daizōkyō , Vol."}]}
{"conversation": [{"input": "", "output": "51, pages 523-524; Y. H. Ku, History of Chinese Zen Masters , pages 250-\n253).\n    After Fuyō Dōkai, there were two branches:\n    (9a) Tan-hsia Tzu-zing (Tanka Shijun, 1064-1119)\n    (10a) Chen-hsieh Ching-liao (Shinketsu Seiryō, 1090-1151)\n    (11a) Tien-tung Tsung-chueh (Tendō Sōkaku, 1091-1162)\n    (12a) Cho-an Chih-chien (Soku'an Chikan, 1105-1192)\n    (13a) Tien-tung Ju-zing (Tendō Nyojō, 1162-1228)\n    (14a) Tao-yuan Hsi-hsuan (Dōgen Kigen, 1200-1253)\nNote that Dōgen Kigen was the founder of the Sōtō School in Japan.\n\f     Now Tanka Shijun had another disciple: Hung-chih Cheng-\nchueh(Wanshi Shōkaku, 1091-1157), whose dharma descendants started\ntwo sects in Japan. We started to designate Wanshi Shōkaku as (10b).\n     (10b) Hung-chih Cheng-chueh (Wanshi Shōkaku, 1091-1157)\n     (11b) Zing-tzu Hui-hui (Jōji Eki, 1097-1183)\n     (12b) Ming-chi Hui-tsu (Myōkyoku Eso)\n     (13b) Tung-ko Miao-kuang (Tōkoku Myōkō, d. 1251)\n     (14b) Chih-won Te-chu (Jiki'ō Tokukyo)"}]}
{"conversation": [{"input": "", "output": "(14b) Chih-won Te-chu (Jiki'ō Tokukyo)\n     (15b) Tung-ming Hui-ji (Tōmyō Enichi, 1272-1340)\n     Tōmyō Enichi went to Japan and became the founder of the\nTōmyōSect.\n     Jiki'ō had another disciple Yun-wai Yun-hsu (Ungai Unshū), whose\ndharma-heir Tung-ling Yun-yu (Tōryō Eisho, d. 1365) went to Japan and\nbecame the founder of the Tōryō Sect. Wanshi Shōkaku was the author of\nChun-yung-lu ( Shōyō-roku ).\n     Now we designate the second branch of Fuyō Dōkai's dharma heirs as\nthe (c) line, starting with Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117).\n     (9c) Lo-men Tzu-chueh (Rokumon Jikaku, d. 1117)\n     (10c) Pu-chao Hsi-p'ien (Fushō Kiben, 1081-1149)\n     (11c) Ling-yen Seng-pao (Reigan Sōhō, 1114-1173)\n     (12c) Wang-shan Ssu-ti (ōsan Shitei)\n     (13c) Hsueh-yen Hui-man (Seggan Eman, d. 1206)\n     Rokumon had another disciple: Chen-yi Hui-lan (Jin'itsu Eran). Now\nwe continue on the (c) line:\n     (14c) Wan-sung Hsing-hsiu (Manshō Kōshū, 1166-1246)"}]}
{"conversation": [{"input": "", "output": "(15c) Shao-shih Fu-yu (Shōshitsu Fukuyū, 1203-1275)\n     (16c) Shao-shih Wen-tai (Shōshitsu Buntai, d. 1289)\n\f     (17c) Pao-yin Fu-yu (Hō'ō Fukugū, 1245-1313)\n     (18c) Shao-shih Wen-tsai (Shōshitsu Bunsai, 1273-1352)\n     (19c) Wan-an Tzu-yen (Man'an Shigen)\n     (20c) Nin-jan Liao-kai (Gyōnen Ryōkai, 1335-1421)\n     (21c) Chu-kung Chi-ping (Gukū Keihyō, 1383-1452)\n     (22c) Wu-fang Ke-chun (Muhō Kashō, 1420-1483)\n     (23c) Yueh-chou Wen-tsai (Gesshū Bunsai, 1452-1524)\n     (24c) Tsung-chin Tsung-shu (Sōkyō Sōsho, 1500-1567)\n     (25c) Yun-kung Chang-chung (Unkū Shōchū, 1514-1588)\n     (26c) Wu-ming Hui-chin (Mumyō Ekei, 1548-1618)\n     (27c) Tung-yuan Yuan-chin (Tō'en Genkyō, 1577-1630)\n     (28c) Chueh-lang Tao-sheng (Kakurō Dōshō, 1592-1659)\n     (29c) Kuan-tang Ta-wen (Katsudō Daibun)\n     (30c) Hsin-yueh Hsing-chiu (Shinetsu Kōchū, 1642-1696)\nNote that Hsin-yueh Hsing-chiu was invited to Japan and he was the\nfounder of the Shinetsu Sect."}]}
{"conversation": [{"input": "", "output": "founder of the Shinetsu Sect.\n     Tung-yuan Yuan-chin (Tō'en Genkyō) had three dharma brothers:\n     (27e) Po-shan Yuan-lai (Bakusan Genrai, 1575-1630)\n     (27f) Shou-chang Yuan-nin (Jushō Gennei, 1579-1649)\n     (27g) Ku-shan Yuan-hsien (Kozan Genken, 1578-1657)\n     Ku-shan (Kozan) had several disciples, among them Wei-ling Tao-pai\nwas prominent.\n     (28g) Wei-ling Tao-pai (Irin Dōhai, 1615-1702)\n     Yun-kung (Unkū) had a dharma brother:\n     (25d) Shao-shih Chang-ren (Shōshitsu Shōjun, d. 1585)\n     Shao-shih Chang-ren had the following dharma descendants:\n     (26d) Ta-chueh Fang-nien (Daikaku Hōnen, d. 1594)\n\f    (27d) Yun-men Yuan-cheng (Ummon Enchō, 1561-1626)\n    Yun-men had many disciples, among them was the following line:\n    (28d) Shui-po Ming-hsueh (Zuihaku Myōsetsu, 1584-1641)\n    (29d) Po-an Zing-teng (Ha'an Jōtō, 1603-1659)\n    (30d) Ku-chiao Chih-sien (Koshō Chisen)\n    The author is indebted to Reverend Sheng-yen, Litt.D., (Ekū Shōgen,"}]}
{"conversation": [{"input": "", "output": "1930- ) for supplying the information concerning the Koshō or Shōzan line\nas follows. (See Chart X A).\n    (1) Koshō Chisen\n    (2) Kandō Tokukyō\n    (3) Seki'an Gyōsai\n    (4) Minshū Fukuki (d. 1790)\n    (5) Hekigan Shōketsu (1703-1765)\n    (6) Saishū Chōtō (d. 1737)\n    (7) Tan'un Seikyō\n    (8) Kyo'etsu Seikō\n    (9) Shūhei Seikō\n    (10) Shōgen Kakusen\n    (11) Mukkei Kai'in\n    (12) Getsuki Ryōzen\n    (13) Ryūchō Goshun\n    (14) Kaikō Daishu\n    (15) Unhan Shōdō\n    (16)\n    (17) Tokushun\n    (18) Kitsudō\n    (19) Chikō Mishō (1888-1963)\n\f    (20) Tōsho Tōrō (1908-1977)\n    (21) Ekū Shōgen (1930- )\n    Chikō Mishō had a dharma brother, Jōgen.\n    Chikō had another disciple, Setsuhan, who was older than Tōsho.\n    Tōsho had another disciple, Shōkai (1918- ).\n    Tōsho was Founder of Chinese Buddhist Cultural Institute, Pei-tou,\nTaiwan. Shōgen was installed as the Second Abbot of Chinese Buddhist\nCultural Institute, Pei-tou, on March 24, 1978. Shōgen was formerly Abbot"}]}
{"conversation": [{"input": "", "output": "of Daikaku-ji, New York, N.Y., U.S.A. The author is deeply indebted to\nReverend Sheng-yen, Litt.D. for supplying the lineage of the Shōzan line\nfrom Ku-chiao Chi-sien to Tung-chu Ten-lang.\n    In this book, one photograph was taken when Abbot Tung-chu(Tōsho,\n1908-1977) of the Shōzan line visited the United States with Reverend\nSheng-yen (Shōgen) at the invitation of Dr. C. T. Shen.\n    According to Dharma Records of Abbot Hsu Yun , Vol. 9, pages 266-\n297, a list of the Abbots of Yung-chuan Temple (Yōsen-ji) at Ku-shan\n(Kozan), Foochow, was given. The Founder was Reverend Ling-chiao\n(Reikyō), a disciple of Ma-tsu (Baso). The First Abbot was Ku-shan Shen-\nyen (Kozan Jin'an, Kokushi, 863-939), a disciple of Seppō Gizon (822-\n908). The 24th Abbot was Chikuan Shiki (1083-1146), a dharma heir of\nRyūmon Sei'on. The 26th Abbot was Butsushin Honsai, a dharma heir of\nReigen Isei (d. 1117). These Abbots belonged to the Rinzai School. The\n31st Abbot was Boku'an An'ei, a dharma grandson of Daie Sōkō. The 41st"}]}
{"conversation": [{"input": "", "output": "Abbot was Kozen Jikyō, a disciple of Mittan. After more than forty\nsuccessions, the 86th Abbot was Kōan Ensei, who was to lead the Kōan line\nor the Kozan line to Abbot Hsu Yun (Kiun, 1840-1959) as shown in Chart\nVI A.\n\f    However, the 92nd Abbot was Bokusan Genrai (1575-1630), a dharma\nheir of Mumyō Ekei (1548-1618), who belonged to the Sōtō School. The\n93rd Abbot was Sekkan Dōgin (1585-1637), Bokusan's disciple. The 94th\nAbbot was Eikaku Genken (1578-1657), another dharma heir of\nMumyōEkei. The 95th Abbot was Kakurō Dōshō (1592-1659), a dharma\ngrandson of Mumyō. The 96th Abbot was Irin Dōhai (1615-1702), a\ndharma heir of Eikaku Genken. Irin Dōhai was to lead the Irin line to Abbot\nJikō Kokai(1895-1954). (See Chart X B.) The author and his wife paid\nhomage to Reverend Jikō's \"real body\" (Shinshin) enshrined at Sekishi,\nTaipei in the company of his brother Joseph and sister-in-law Leola.\n    The Irin line:\n    (1) Irin Dōhai (1615-1702)\n    (2) Kōtō Daishin\n    (3) Henshō Kōryū\n    (4) Seijun Hōkō"}]}
{"conversation": [{"input": "", "output": "(3) Henshō Kōryū\n    (4) Seijun Hōkō\n    (5) Tōyō Kaisho\n    (6) Dōgen Ichishin\n    (7) Kei'un Teizen\n    (8) Zōki Shinshaku\n    (9) Enchi Tsūkan\n    (10) Nōji Tenshō\n    (11) Untei Kenji\n    (12) Jōkū Tetsuin\n    (13) Gogen Chihon\n    (14) En'ei Yōshō\n    (15) Jikō Kokai\n    (16) Genji Fukukai\n\f    Reverend Yuang-ying (En'ei) was Abbot of Tendō-ji, Ningpo.\nReverend Tzu-hang (Jikō) was the Founder of Taiwan Buddhist College.\nThe author is indebted to Reverend Yen-chih (Genji) for the above lineage.\nReverend Yen-chih is at present Abbot of Hua-lien Buddhist Lotus Institute,\nTaiwan.\n    It may be noted that Abbot Hsu Yun considered himself the 47th\ngeneration dharma descendant of Tōzan in the Sōtō School of China. At\nKozan, from the 92nd Abbot to the 130th Abbot, all belonged to the\nSōtōSchool. At the same time, he was the 43rd generation dharma\ndescendant in the Rinzai School.\n\f            柒 曹洞宗\n  洞山良价（807—869）是浙江会稽人。有人向他建议到五泄山灵\n默禅师门下学习。他去后即剃发，23岁时在嵩山具戒，其后徒步云游\n四方。他先谒见南泉普愿大师，当时南泉正在为马祖作周年斋。南泉"}]}
{"conversation": [{"input": "", "output": "四方。他先谒见南泉普愿大师，当时南泉正在为马祖作周年斋。南泉\n说：“明天我们给马祖供斋，不知道他会来否？”洞山从僧众中走出\n说：“只要有伴他就会来。”后来洞山去拜见沩山灵祐大师，对他说：\n“我听说，通过无情之物可以传授禅法，这点已得到南阳慧忠国师的实\n践。但我还是不明白它的真谛。”沩山灵祐答道：“我正在这里传法，\n但我还没有找到恰当的人。”洞山恳求沩山灵祐告诉他禅法。沩山说：\n“我的嘴是父母传给我的，但我不敢说一个字。”沩山建议洞山应去谒\n见云岩昙晟（782—841）。\n  洞山来到云岩，他问云岩禅师：“哪一种人能够通过无情之物听到\n佛法的启导？”禅师回答：“无情之物可以听到无情之物传授的佛法。”\n洞山问：“您能听到吗？”云岩说：“如果我能听到，你就听不到我传授\n的佛法了。”洞山说：“如果这样，这就是说，我听不到您传授的佛法\n了。”云岩于是说：“我教佛法，连你也听不见。你怎能希望听到无情\n之物启导的佛法呢？”洞山作一偈语呈给云岩禅师："}]}
{"conversation": [{"input": "", "output": "也大奇！\n 也大奇。\n 无情说法不思议。\n 若将耳听终难会，\n 眼处闻时方得知。\n\f  洞山要离开云岩禅师，云岩问：“何处去？”洞山说：“我虽要离\n去，但不知道去何处。”云岩说：“你要去湖南吗？”洞山说：“不！”云\n岩说：“你要回故乡吗？”洞山说：“不！”云岩说：“你迟早会回来。”\n洞山说：“如果师父有住处，我就来。”云岩说：“自此一去难得相\n见。”洞山说：“也难得不相见。”洞山接着说：“师父百年之后，如有\n人问吾师容貌如何，我不知如何回答。”云岩说：“你只要告诉他们本\n来面目。”洞山迟疑很长一会儿。云岩说：“你必须仔细关心这些事。”\n洞山还是怀疑。后来，当他渡过河水看到自己的倒影，突然领悟云岩\n的教导。于是他作了下列偈语：\n\n 切忌从他觅，迢迢与我疏。\n 我今独自往，处处得逢渠。\n 渠今正是我，我今不是渠。\n 应须恁么会，方得契如如。\n\n\n\n上列偈言的英文译文选自张钟元教授的《佛教禅宗之源》1969年版，\n中文见《传灯录》卷15，《大正藏》第51卷第321—323页和拙著《禅\n宗师承记》第222—230页。\n  洞山于63岁时圆寂。他有许多弟子，其中有：\n\n 曹山本寂（840—901）\n 云居道膺（？—902）\n 九峰普满\n 龙牙居遁（835—923）\n 日本瓦屋能光（？—933）\n 洞山道全（？—894）\n 青林师虔（？—904）\n 华严休静\n 幽栖道幽\n 白马遁儒\n 天童咸启\n 白水本仁\n\f 疏山匡仁\n 钦山文邃\n 京兆蚬子\n\n\n\n  曹山本寂（840—901）是泉州蒲田（在今福建省）人。他19岁时\n离家去福州灵石山为僧，23岁时受戒。他是洞山良价的著名弟子之\n一。事实上，洞山和曹山是曹洞宗的共同创建者。\n  当曹山来到洞山的寺院时，洞山问他：“你叫什么名字？”他答\n道：“我名本寂。”这个名字的意义是“本来就寂静”。洞山说：“说说至\n高无上的道吧。”曹山回答：“不说。”洞山进一步问：“为什么不说？”\n曹山答：“如果我多说，我的名字就不叫本寂了。”因此洞山很器重\n他，认为他是一位具有禅法智慧的僧侣。\n  下列谈话引自张钟元教授的《佛教禅宗之源》第72—73页（中文\n原文见《传灯录》卷17，《大正藏》第51卷，第336—337页和拙著\n《禅宗师承记》第231—236页）。"}]}
{"conversation": [{"input": "", "output": "一僧人问曹山本寂禅师：“不与万物为伴者是什么人？”\n 禅师答道：“洪州城内有许多人，你能告诉我，他们藏到哪里去了？”\n 僧人：“眼睛和眉毛互相认识吗？”\n 禅师：“它们互相不认识。”\n 僧人：“为何它们互相不认识？”\n 禅师：“因为它们在同一个地方。”\n 僧人：“这样一来，眼睛和眉毛就没有区别了？”\n 禅师：“并非如此，眉毛当然不可能是眼睛。”\n 僧人：“什么是眼？”\n 禅师：“一直向前。”\n 僧人：“什么是眉？”\n 禅师：“曹山一直在怀疑。”\n 僧人：“为什么大师您在怀疑？”\n 禅师：“如果我不怀疑，那就一直向前了。”\n 僧人：“现象中真实在哪里？”\n 禅师：“哪里有现象，哪里就有真实。”\n 僧人：“它如何显示？”\n\f 禅师举起他的茶杯盖。\n 僧人：“幻象中的真实何在？”\n 禅师：“幻象本真实。”\n 僧人：“真实如何在幻象中显示自己？”\n 禅师：“哪里有幻象，哪里就有真实显示。”\n 僧人：“这样说来，真实是永远不会与幻象分离的。”\n 禅师：“你从哪里能够找到幻象的表面形式？”\n 僧人：“永远存在的人是谁？”\n 禅师：“是曹山偶尔外出的时候。”僧人：“永远不存在的人是谁？”禅师：“不可能找到。”\n\n\n\n  接下来的故事这样说——有人问香严志闲：“什么是道？”香严回\n答：“枯木里龙吟。”问的人不懂。于是香严补充说：“骷髅里眼睛。”\n有人用这样的问题问石霜庆诸（807—888），石霜针对“龙吟”的问题\n回答说：“那里仍旧很快乐啊。”至于“眼睛在骷髅里”的意义，石霜\n说：“那里仍旧有意识啊。”曹山禅师听到后，作了下列偈语：\n\n 枯木龙吟真见道，骷髅无识眼初明。\n 喜识尽时消息尽，当人那辨浊中清。\n\n\n\n  曹山62岁时进入涅槃。他的弟子中有：\n\n 曹山慧霞\n 洞山道延\n 金峰从志\n 鹿门处真\n 草庵法义\n 荷玉光慧"}]}
{"conversation": [{"input": "", "output": "曹山慧霞\n 洞山道延\n 金峰从志\n 鹿门处真\n 草庵法义\n 荷玉光慧\n\n\n\n洞山和曹山对禅宗佛教和禅宗哲学有何重要贡献？对这一问题的最好\n回答可以引用艾伦·瓦茨在《禅道》第102—103页的评述：\n\f  显然，对于唐朝禅师们的“天然本性”，不能仅仅从字面上来认识，似乎禅宗大师们只是\n一些在空谈中传播思想、随心所欲行事（这本身只会是一种矫揉造作的假象）的洋洋得意的\n凡人。只有当一个人丢掉各种不自然的举止和自我意识之后，禅宗的天然本性才能得到发\n扬。但是这种灵性来去如风，极不可能归结为恒常不变而可以保存的事物……\n  在唐朝，禅宗虽与佛教其他宗派的关系往往非常密切，但其精神和活力却使它逐渐成为\n中国佛教的主导形式。圭峰宗密（780—841）既是禅宗大师，同时又是代表《华严经》哲学\n的华严宗的五祖。洞山良价在发展五位学说的过程中正是应用了这种大乘哲学的极其玄妙与\n成熟的形式，来论述关于绝对（正）与相对（偏）的五重对应关系。洞山的弟子曹山把这一\n学说与《易经》哲学联系起来。法眼文益（885—958）和汾阳善昭（947—1024）也都是对\n《华严经》有深刻研究的颇具影响的大师，并且构成了今天禅宗的唯理智方面的性质。另一\n方面，天台德韶（891—972）和永明延寿（904—975）这些禅师也与天台宗和净土宗保持了\n密切的关系。\n\n\n\n   洞山良价在石头希迁及其他早期禅宗大师的辩证语录基础上首创\n了五位学说。但是正是曹山本寂首先继承并按照师父洞山的精神和教\n导规定了五位学说的传授形式，并且对五位学说作了多方面的阐述。\n读者可以参考洞山的《宝镜三昧歌》和曹山的评注。在海因立希·杜慕\n林用德语写作的《中国禅宗的发展》（罗丝·富勒·佐佐木英译，美国\n第一禅堂出版，1953年纽约版）中，我们找到了关于五位学说的精彩\n阐述。由于该参考材料不易看到，故特引述如下："}]}
{"conversation": [{"input": "", "output": "五位的主要术语是“正”和“偏”。洞山解释“正”的意义说：“有一物焉，天浮其上，地息其\n下。其黑如漆，永恒运转。”“正”就是一，是绝对，是天地万物之基础。在石头希迁的思辨\n中，绝对对应于“理”或“暗”。在佛教术语中它是真空。在“偏”中绝对开始出现。它完全渗入现\n象世界，成为一切和一切事物。用石头希迁的话来说，偏是“事”或“明”。绝对的理念和相对\n的现象不可分离，不是二，而是一。绝对是对应于相对而言的绝对，相对则是对应于绝对而\n言的相对。这种相对现象在佛教术语中是“妙有”，它同“真空”不可分隔，即“真空妙有”。\n\n\n\n五位：\n   1.正中偏：相对中的绝对。运动从绝对走向相对。\n   2.偏中正：绝对中的相对。第二位是“抛弃现象，进入本原”。\n\f  3.正中来：第三位指的是绝对尚未有任何显露或表现形态，但已\n孕育着一切发展可能。\n  4.偏中至：第四位标志着相对现象本身是相对明显的，现象是从\n它们有关的各别形态来观察的，因此，这种相对中的绝对性就变得非\n常清楚。\n  5.兼中到：第五位标志着最高的等位，是毫无差别的统一。\n  罗丝·富勒·佐佐木在介绍第四位时，曾在第28页有一脚注：“临济\n宗把第四位称为兼中至，意义相同。”\n  曹山本寂使用了内涵相同的著名的“五位君臣”名称：\n  1.主中宾\n  2.宾中主\n  3.主中来\n  4.宾中至\n  5.兼中到\n  在日本的临济宗中，道镜慧端（1641—1721），号“正受老人”，\n曾对白隐慧鹤（1685—1768）秘密传授有关“五位”学说。四十年后白\n隐向其弟子吐露说：正是在他（正受老人）对洞山的诗偈作了完整的\n研究之后，老人才承认了“五位”。\n  我们现在从罗丝·富勒·佐佐木的《禅尘》第66—72页中引录下\n文："}]}
{"conversation": [{"input": "", "output": "正受老人曾说：“为了向学禅者提供可以直接体验四智的手段，世祖们以他们的满腔热忱\n和智慧本领设计出权宜的方法，首先提出了五位。”什么是四智？它们是大圆镜智、平等性\n智、妙观察智、成所作智。\n   ……但是，说也奇怪，广大无瑕的大圆镜智却是其黑如漆。这就是所谓的“在真实中的表\n象”（正中偏）。已经获得广大无瑕的大圆镜智后，现在你们可以进入“表象中的真实”（偏中\n正）了。\n   当你们已经完成三昧宝镜的长期实践，你们就直接认识到普遍存在的平等性智，并且首\n次进入本体和现象的了无阻碍的相互渗透（理事无碍法界）。\n\f  但是弟子不可满足于此，必须进入“从真实中来”（正中来）之位。之后，依靠到达相互\n结合（兼中至），就可完全证实妙观察智和成所作智，最后达到“取得一致”（兼中到）。\n\n\n\n洞山良价的“五位”诗：\n\n  （1）正中偏\n  三更初夜月明前，\n  莫怪相逢不相识，\n  隐隐犹怀旧日嫌。\n  （2）偏中正\n  失晓老婆逢古镜，\n  分明觌面别无真，\n  休向迷头犹认影。\n  （3）正中来\n  无中有路隔尘埃，\n  但能不触当今讳，\n  也胜前朝断舌才。\n  （4）兼中至\n  两刃交锋不须避，\n  好手犹如火里莲，\n  宛然自有冲天志。\n  （5）兼中到\n  不落有无谁敢和，\n  人人尽欲出常流，\n  折合还归炭里坐。\n\n\n\n  白隐慧鹤引用雪窦重显（980—1052）的一首诗作为对上述洞山诗\n偈的评注："}]}
{"conversation": [{"input": "", "output": "白隐慧鹤引用雪窦重显（980—1052）的一首诗作为对上述洞山诗\n偈的评注：\n\n  空转老钻是秃髡，\n  几度妙峰不归来。\n  雇来贤愚齐搬雪，\n  共同填满那水井。\n\f按：《禅尘》是根据伊苏·缪拉和罗丝·富勒·佐佐木的《禅宗公案》撰\n写而成，并增加了详细的注解和其他重要材料，包括世系表和图。\n  在我们追溯洞山到芙蓉道楷（1043—1118）这一世系之前，有必\n要简略介绍一下洞山的若干重要弟子。云居道膺（？—902）是华北幽\n州玉田人，25岁时在范阳延寿寺出家为僧。他不满足于学习律宗的戒\n规和仪式，因而登翠微山求道，在此度过三年。有一来自江西的僧人\n告诉云居，洞山乃是禅宗大师。于是云居前去参谒洞山。洞山问他：\n“你叫何名？”云居答：“我名道膺。”洞山说：“说说至高无上之道。”\n云居答：“如果我再说，我就不叫‘道膺’了。”洞山说：“你的回答与我\n回答云岩（昙晟）一样，当时云岩也问我这样的问题。”道膺说：“那\n就是我的过错了。”按：洞山也曾对曹山问过这一问题，而曹山也恰恰\n给予同样的回答。至于其他轶事，可阅《传灯录》卷17（《大正藏》\n第51卷，第334—336页和拙著《禅宗师承记》第237—242页）。\n  云居于公元902年圆寂。他的法嗣有：同安道丕（889—955），云\n居怀岳，归宗怀恽，归宗澹权，云居道简。\n  《传灯录》卷17（《大正藏》第51卷，第338页和拙著《禅宗师承\n记》第243页），都载有九峰普满禅师的下列轶事：\n\n  九峰普满大师问一僧人：“你从何处来？”僧人答：“福建。”大师说：“你来处很远，远行\n不易。”僧人说：“远行不难，只要动脚，就能到此。”大师说：“有没有你无需动脚的远行？”\n僧人无言。"}]}
{"conversation": [{"input": "", "output": "根据《传灯录》卷20（《大正藏》第51卷，第361页和拙著《禅宗师承\n记》第243页），九峰普满的法嗣是洪州同安威，后者的弟子有陈州石\n镜和尚和中同安观志。\n  根据《传灯录》卷20（《大正藏》第51卷，第365页和拙著《禅宗\n师承记》第244页），同安威留有下列轶事：\n\f   一僧人问同安威：“牛头法融未见四祖之前，则如何？”同安威说：“路边神庙子，见者尽\n擎拳。”僧人问：“法融见了四祖后如何？”同安威说：“室内无灵床，浑家不著孝。”僧人问：\n“什么是四祖教导的意义？”同安威答道：“玉兔不曾知晓意，金乌争肯夜头明。”僧人问：“如\n何是同安一曲？”同安威答：“灵琴不引人间韵，知音岂度伯牙门。”"}]}
{"conversation": [{"input": "", "output": "从同安威到同安观志和石镜和尚的世系记载在《传灯录》卷23（《大\n正藏》第51卷，第388页和拙著《禅宗师承记》第244页）中。\n  正如《传灯录》卷24（《大正藏》第51卷，第398页和拙著《禅宗\n师承记》第244页）所载，同安观志的法嗣有梁山缘观和陈州灵通和\n尚。长期以来，一直把同安观志禅师认作同安道丕（889—955）的法\n嗣，而后者则是云居道膺的弟子。根据《传灯录》，本书作者确证了\n从洞山到大阳警玄（943—1027）的曹洞宗的下列世系：\n  （1）洞山良价（807—869）\n  （2）九峰普满\n  （3）同安威\n  （4）同安观志\n  （5）梁山缘观\n  （6）大阳警玄（943—1027）\n  梁山缘观事迹载于《传灯录》卷24（《大正藏》第51卷，第406页\n和拙著《禅宗师承记》第245页）。大阳警玄事迹载于《传灯录》卷\n26（《大正藏》第51卷，第421页和拙著《禅宗师承记》第246页）。\n大阳毕生未能找到一位法嗣，因而就将为他寻找法嗣的任务委托临济\n宗的浮山法远（991—1067）。浮山敕号圆鉴禅师，是叶县归省的法\n嗣，根据《续传灯录》卷6（《大正藏》第51卷，第499—500页和拙著\n《禅宗师承记》第247—249页），圆鉴禅师居住会圣岩时，一晚梦见\n一青鹰。翌日早晨，投子义青（1032—1083）来谒。禅师邀请他留\n下，因为义青含有青色之意。三年后，圆鉴问投子义青某事，义青正\n\f要回答，圆鉴禅师却用手掩住义青的口。又过了三年，圆鉴考查义青\n对洞山教义的悟解。当投子义青显示出卓越的理解后，圆鉴就将大阳\n的袍鞋等赐给他，使他成为大阳的法嗣。这是一个仅有的事例。因而\n投子义青后来被授予“妙续”（意为“绝妙的继续”）大师的称号。在叙\n述了这段故事后，现将曹洞宗的世系继续序列如下：\n  （6）大阳警玄（943—1027）\n  （7）投子义青（1032—1083）\n  （8）芙蓉道楷（1043—1118）\n  有关芙蓉道楷的事迹，载于《续传灯录》卷10（《大正藏》第51\n卷，第523—524页和拙著《禅宗师承记》第250—253页）。\n  在芙蓉道楷之后，有两个分支：\n  （9a）丹霞子淳（1064—1119）\n  （10a）真歇清了（1090—1151）\n  （11a）天童宗珏（1091—1162）\n  （12a）足庵智鉴（1105—1192）\n  （13a）天童如净（1162—1228）"}]}
{"conversation": [{"input": "", "output": "（12a）足庵智鉴（1105—1192）\n  （13a）天童如净（1162—1228）\n  （14a）道元希玄（1200—1253）\n按：道元希玄是日本曹洞宗的创建者。\n  丹霞子淳还有另一位弟子：宏智正觉（1091—1157），宏智正觉\n的法嗣后人在日本开创了两个支派。我们先把宏智正觉一支标明为\n（10b）。\n  （10b）宏智正觉（1091—1157）\n  （11b）净慈慧晖（1097—1183）\n  （12b）明极慧祚\n  （13b）东谷妙光（？—1251）\n  （14b）直翁德举\n  （15b）东明慧日（1272—1340）\n\f  东明慧日到了日本，成为东明派的创建者。\n  直翁德举还有一位弟子云外云岫，后者的法嗣东陵永屿（？—\n1365）也去日本成为东陵派的创建者。宏智正觉是《从容录》的作\n者。\n  现在我们把芙蓉道楷的第二支法嗣标明为从鹿门自觉开始的C\n支。\n  （9c）鹿门自觉（？—1117）\n  （10c）普照希辩（1081—1149）\n  （11c）灵岩僧宝（1114—1173）\n  （12c）王山师体\n  （13c）雪岩慧满（？—1206）\n  鹿门还有一位弟子真懿慧兰。现在我们继续叙述C支：\n  （14c）万松行秀（1166—1246）\n  （15c）少室福裕（1203—1275）\n  （16c）少室文泰（？—1289）\n  （17c）宝应福遇（1245—1313）\n  （18c）少室文才（1273—1352）\n  （19c）万安子严\n  （20c）凝然了改（1335—1421）\n  （21c）俱空契斌（1383—1452）\n  （22c）无方可从（1420—1483）\n  （23c）月舟文载（1452—1524）\n  （24c）宗镜宗书（1500—1567）\n  （25c）蕴空常忠（1514—1588）\n  （26c）无明慧经（1548—1618）\n  （27c）东苑元镜（1577—1630）\n  （28c）觉浪道盛（1592—1659）\n\f  （29c）阔堂大文\n  （30c）心越兴俦（1642—1696）\n按：心越兴俦被邀赴日本，成为心越派的创建者。\n  东苑元镜有三位同门师兄弟：\n  （27e）博山元来（无异）（1575—1630）\n  （27f）寿昌元谧（1579—1649）\n  （27g）鼓山元贤（1578—1657）\n  鼓山有几位弟子，其中以为霖道霈最为著名："}]}
{"conversation": [{"input": "", "output": "（27g）鼓山元贤（1578—1657）\n  鼓山有几位弟子，其中以为霖道霈最为著名：\n  （28g）为霖道霈（1615—1702）\n  蕴空常忠有一位同门法嗣兄弟：\n  （25d）少室常润（？—1585）\n  少室常润有下列法嗣传人：\n  （26d）大觉方念（？—1594）\n  （27d）云门圆澄（1561—1626）\n  云门有许多弟子，其中有下列几位：\n  （28d）瑞白明雪（1584—1641）\n  （29d）破净灯（1603—1659）\n  （30d）古樵智先\n  作者在此感谢文学博士圣严法师（1930—       ），承蒙他提供了焦\n山系的资料（参见附表X A）：\n  （1）古樵智先\n  （2）鉴堂德镜\n  （3）硕庵行载\n  （4）敏修福毅（？—1790）\n  （5）碧岩祥洁（1703—1765）\n  （6）济舟澄洮（？—1737）\n  （7）澹宁清镜\n\f  （8）巨超清恒\n  （9）秋屏觉灯\n  （10）性源觉诠\n  （11）墨溪海荫\n  （12）月辉了禅\n  （13）流长悟春\n  （14）芥航大须\n  （15）云帆昌道\n  （16）（不详）\n  （17）德俊\n  （18）吉堂\n  （19）智光弥性（1888—1963）\n  （20）东初镫朗（1908—1977）\n  （21）慧空圣严（1930—   ）\n  智光弥性有一师兄弟静严。\n  智光弥性还有另一位弟子雪烦，比东初年长。\n  东初另有一位弟子圣开（1918— ）。\n  东初曾是台湾北投中华佛教文化馆创建者。圣严于1978年3月24日\n担任该馆第二任住持。圣严原为美国纽约大觉寺前任住持。圣严法师\n提供了从古樵智先到东初镫朗的焦山系世系表，对此作者深表感激。\n  本书有一张东初（1908—1977）受沈家祯居士邀请与圣严法师一\n起访美的照片。\n  根据《虚云和尚法汇》卷9（第266—297页），下面提供福州鼓山\n涌泉寺《鼓山列祖联芳集》的名单。鼓山系的创建者是马祖道一的弟\n子灵峤法师。第一任住持是鼓山神宴（863—939），他是雪峰义存\n（822—908）的弟子。第二十四任住持竹庵士珪（1083—1146）是龙\n门清远的法嗣。第二十六任住持佛心本才是灵源惟清（？—1117）的\n\f法嗣。这些住持都属于临济宗。第三十一任住持木庵安永是大慧宗果\n的法孙。第四十一任住持枯禅自镜是弥潭的弟子。再经过四十多位传"}]}
{"conversation": [{"input": "", "output": "的法孙。第四十一任住持枯禅自镜是弥潭的弟子。再经过四十多位传\n人，第八十六任住持是高庵圆清，正如附表VI A所示，他领导高庵系\n或鼓山系一直传到虚云和尚（1840—1959）。\n  不 过 ， 第 九 十 二 任 住 持 博 山 元 来 （ 1575—1630 ） 即 无 明 慧 经\n（1548—1618）的法嗣，却属于曹洞宗。第九十三任住持雪关道訚\n（1585—1637）是博山的弟子。第九十四任住持永觉元贤（1578—\n1657）是无明慧经的另一位弟子。九十五任住持觉浪道盛（1592—\n1659）是无明慧经的法孙。九十六任住持为霖道霈（1615—1702）是\n永 觉元 贤 的法 嗣。 为 霖 道霈领导的为霖系直至慈航古开（1895—\n1954）（见附表X B）。作者夫妇曾在吾弟约瑟夫、弟媳利奥拉陪同\n下参拜供奉于台北汐止的慈航古开法师的真身。\n  为霖系：\n  （1）为霖道霈\n  （2）恒涛大心\n  （3）遍照兴隆\n  （4）清淳法源\n  （5）东阳界初\n  （6）道源一信\n  （7）继云鼎善\n  （8）增辉新灼\n  （9）圆智通完\n  （10）能持天性\n  （11）云程兼慈\n  （12）净空彻印\n  （13）悟源地本\n  （14）圆瑛耀性\n\f  （15）慈航古开\n  （16）严持复戒\n  圆瑛法师是宁波天童寺的住持。慈航古开是台湾佛学院的创建\n者。作者在此向提供上述世系的严持复戒法师致谢。严持复戒法师目\n前是台湾花莲佛教莲社的住持。\n  应予指出的是，虚云法师自认是中国曹洞宗洞山的第四十七代法\n嗣传人，而鼓山从第九十二任起到第一百三十任住持都属于曹洞宗。\n同时，虚云又是临济宗的第四十三代法嗣传人。\n\f     CHAPTER 8 THE UMMON\n     SCHOOL AND THE HŌGEN\n           SCHOOL\n    Yun-men Wen-yen (Ummon Bun'en, 864-929) was a native of Chia-\nhsin (Kiangsu Province). He first studied under Mu-chou Tao-\nchung(Bokujū Dōshō). Later he became a disciple of Hsueh-feng I-tsun"}]}
{"conversation": [{"input": "", "output": "(SeppōGizon, 822-908). If one judges the worth of a Zen master by the\nnumber of anecdotes told of him, Ummon was at the top of the list. R. H.\nBlyth in his Zen and Zen Classics , Vol. 2, devoted Chapters XV, XVI and\nXVII to Ummon. Ummon was clever from a child. After he realized the\nsignificance of Huang-po (ōbaku) as a great Zen master, Ummon went to\nvisit ōbaku's disciple, Bokujū Dōshō, who was also known as Chen the\nElder (Chin-son-shuku). Ummon knocked at his gate. Bokujū asked: \"Who\nis it?\" Ummon answered: \"Bun'en.\" \"What is it you want?\" asked Bokujū.\nUmmon said: \"I want to understand myself. Please teach me!\" Bokujū\nopened the gate, looked at him, and shut the gate. This went on for three\ndays. On the third day, when the door opened, Bun'en pushed his way in.\nBokujū seized him and said: \"Say something!\" Ummon didn't know what to\nsay, and Bokujūpushed him out. As the Master shut the gate in a hurry,\nUmmon's leg was caught in it and broken. With the intense pain, Ummon"}]}
{"conversation": [{"input": "", "output": "came to a realization suddenly. Many anecdotes concerning Ummon\nappeared in the Lamp Records , Vol. 19 ( Daishō Daizōkyō , Vol. 51, pages\n356-359; Y. H. Ku, History of Chinese Zen Masters , pages 285-295).\n\f    Master Ju-min (Nyomyō) presided in the Ling-shu Monastery (Reiju-\nji), at Shao-chou (Shōshū); Ummon was taking the first seat. When Ju-min\nwas about to pass away, he recommended Bun'en to succeed him. Ummon\ndid not forget his old teacher, Seppō Gizon, and esteemed Seppōas his\nmaster. Ummon addressed the assembly:"}]}
{"conversation": [{"input": "", "output": "Please do not think that I am trying to deceive you with words today. I can hardly help\n   talking, that is, making a mess of it. If a clearsighted man saw me doing this, I would be an\n   object of ridicule. How can I avoid this ridicule now? Let me ask you all: what do you lack at\n   the very beginning? Even though I tell you that there is nothing lacking within you, this too is\n   deceit. Unless your understanding has reached this stage, you are not yet on the right path. Do\n   not ask questions carelessly and hurriedly when your mind is completely dark. Tomorrow and\n   the days thereafter, you will have the most important work to do in order to achieve\n   enlightenment. Those whose grasp is poor and fumbling should go to the well-established\n   schools of the great ancients and search on every side for Truth. Should you gain some inner\n   awareness, all this is due to what is within yourself. When you are drifting in the endless kalpa ,"}]}
{"conversation": [{"input": "", "output": "your mind is full of illusion. The moment you hear others talk about Tao (the Way), you will\n   immediately want to know about it and start asking what the Buddha and the Patriarchs are.\n   Thus you will seek high and low for understanding, but in doing so you will get even further\n   away from Ch'an (Zen), because the searching mind is a deviation and talking about it is even\n   worse. Is it not then true that not searching for it is the correct way? Well, what other\n   alternatives are there, besides these two? Take good care of your own lives!\n         The teachings of the Three Vehicles, and of the Twelve Divisions of the Canon, expounded\n   Buddhism in this way and that. The old masters of the present-day world give talks on Ch'an\n   (Zen) everywhere. Compared with my approach, which concentrates on the needle point, their\n   methods are like the medicine given by clumsy doctors, who often kill the animals. However,"}]}
{"conversation": [{"input": "", "output": "there are a few who can attain to Ch'an (Zen) by such methods. How can you expect there to be\n   roaring thunder in speech and the sharpness of swords in words? In the twinkling of an eye a\n   thousand changes can take place. When the wind ceases, the waves become calm. I beg you to\n   accept my offer! Be Careful!\n         … To grasp Ch'an (Zen), you must experience it. If you have not experienced it, do not\n   pretend to know. You should withdraw inwardly and search for the ground upon which you\n   stand; thereby you will find out what Truth is. Outwardly not even the slightest explanation can\n   be used to reveal your inner awareness. Every one of you should devote himself to the task of\n   self-realization. When the Great Function (Tay-yung or Daiyō) takes place, no effort will be\n   required of you. You will immediately be no different from the Patriarch and the Buddha.\n\fThe above English translations were taken from Professor Chang Chung-"}]}
{"conversation": [{"input": "", "output": "yuan's Original Teachings of Ch'an Buddhism , pages 283-286. Another\nquotation follows:"}]}
{"conversation": [{"input": "", "output": "You must be cautious! Do not waste your time wandering thousands of li (Chinese measure\n   of distance, about 1/3 of a mile), through this town and that, with your staff on your shoulder,\n   wintering in one place and spending the summer in another. Do not seek out beautiful mountains\n   and rivers to contemplate, nor spend your time calculating, when sacrifice might be better. What\n   a pity when one craves for trifles and loses the important things! Such a search for Ch'an (Zen)\n   is useless!… Do not be idle and waste your time. Do not miss what this life has to offer, for you\n   will never have another chance… Even a worldly man (Ummon meant Confucius) said, \"To\n   learn Tao in the morning and die at night—therein is my satisfaction.\" What efforts we\n   Buddhists must put into this! We must work hard. Be careful!\n         Master Yun-men (Ummon) entered the assembly hall, held up the staff, pointed ahead, and"}]}
{"conversation": [{"input": "", "output": "said: \"All Buddhas in the world, as numberless as grains of sand, are here on the point of my\n   staff. They are disputing the teachings of Buddhism, and each of them tries to win the argument.\n   Is there anyone who is going to testify? If no one is going to testify, I will give testimony\n   myself.\" At that moment a monk came out of the group and said, \"Please do so immediately.\"\n   The Master remarked, \"You fox!\""}]}
{"conversation": [{"input": "", "output": "Other anecdotes are:"}]}
{"conversation": [{"input": "", "output": "There was a question put to Ummon: \"What is the fundamental idea of Buddhism?\"\n   Ummon answered: \"When spring comes, the grass turns green of itself.\"\n      Monk: \"What was Niu-tou Fa-yung before he saw the Fourth Patriarch?\"\n      Ummon: \"The Goddess of Mercy (Kuan-yin or Kannon) is worshiped in every family.\"\n      Monk: \"What was Niu-tou Fa-yung after he saw the Fourth Patriarch?\"\n      Ummon: \"The moth in the flame swallows the tiger.\"\n      Monk: \"What is the song of Ummon?\"\n      Ummon: \"The twenty-fifth day of the twelfth month.\"\n      Monk: \"What is the roar of the earthen ox on top of the snow ridge?\"\n      Ummon: \"Heaven and earth darkened black.\" (\"red\" in Chang's version)\n      Monk: \"What is the neighing of the wooden horse of Ummon?\"\n      Ummon: \"Mountains and rivers are running.\"\n\f       Monk: \"Please give me a basic principle for our pursuit of the ultimate.\"\n       Ummon: \"Look to the southeast in the morning and to the northwest in the evening.\""}]}
{"conversation": [{"input": "", "output": "Monk: \"What would it be like if one reached an understanding in accordance with your\n   remarks?\"\n       Ummon: \"Light the lamp in the eastern house and sit in the darkness of the western house.\""}]}
{"conversation": [{"input": "", "output": "Ummon lived to eighty-six years old. Once he made the following\ngāthā:\n\n         How steep is Yun-men's Mountain!\n         How low the white clouds hang!\n         The mountain stream rushes so swiftly\n         That fish cannot venture to stay.\n         One's coming is well understood,\n         From the moment one steps in the door.\n         Why should I speak of the mud (\"dust\" in Chang's version)\n         On the track that is worn by the wheel?"}]}
{"conversation": [{"input": "", "output": "Ummon had a number of disciples, among them:\n    (1) Tung-shan Shou-chu (Tōzan Shusho, 910-990)\n    (2) Hsiang-lin Cheng-yuan (Kōrin Chō'on, d. 987)\n    (3) Shuang-feng Hui-chen (Sōhō Eshin Daishi)\n    Tōzan Shusho had a disciple Fu-yen Liang-ya (Fukugen Ryōga). Kōrin\nChō'on had a large number of dharma descendants. The lineage is given as\nfollows:\n    (1) Yun-men Wen-yen (Ummon Bun'en, 864-949)\n    (2) Hsiang-lin Cheng-yuan (Kōrin Chō'on, d. 987)\n    (3) Chih-men Kuang-tsu (Chimon Kōso)\n    (4) Hsueh-tou Chung-hsien (Setchō Jūken, 980-1052)\n    (5) Tien-i I-huai (Ten'i Gikai, 993-1064)\n    (6) Yuan-chao Tsung-pen (Enshō Sōhon, 1020-1099)\n\f     (7) Fa-yun Shan-pen (Hōun Zenhon)\n     (8) Hsueh-feng Ssu-hui (Seppō Shi'e)\n     (9) Zing-tzu Tao-chang (Jōji Doshō)\n     (10) Lei-an Cheng-shou (Raian Shōju, 1146-1208)\n     Note that Raian Shōju (1146-1208) was the author of Pu-teng-lu ( Fu-\nto-roku ), dated 1204.\n     Yuan-chao Tsung-pen was also known as Hui-lin Tsung-pen (Erin"}]}
{"conversation": [{"input": "", "output": "Sōhon). Erin had several dharma brothers, among them:\n     (6a) Yuan-tung Fa-hsiu (Enzū Hōshū, 1027-1090)\n     (6b) Kuang-chao Yin-fu (Kōshō ōfu)\nKōshō's disciple Hung-tsi Tsung-tsi (Kōsai Sōseki, 1009-1092) was\nsimultaneously the Eighth Patriarch of the Pure Land School. EnzūHōshū\nhad sixty disciples, among them:\n     (7a) Fu-kuo Wei-po (Bukkoku Ibyaku)\n     (7b) Kai-sien Chih-shun (Kaisen Chijun)\n     (7c) Pao-ning In (Honin Ei)\nFu-kuo Wei-po was the author (compiler) of the Second Series of the Lamp\nRecords ( Zokutō Roku ), dated 1101. Fu-kuo Wei-po had a disciple:(8a)\nHui-lin Hui-hai (Erin Ekai), whose disciples were (9a) Wan-san Shu-chien\n[Mansan (sugi) Juken] and (9b) Wan-san Shu-lung (Mansan Juryū).\n     Enshō (Erin) Sōhon had some two hundred disciples. Among them\nwere Fa-yun Shan-pen (Hōun Zenhon), Tou-tze Hsiu-yu (Tōsu Shugu), and\nChang-lu Hsin (Chōro Shin). Hōun Zenhon's disciple was Hsueh-feng Ssu-\nhui (Seppō Shi'e), whose disciple was Zing-tzu Tao-chang (Jōji Tōshō)."}]}
{"conversation": [{"input": "", "output": "Jōji's disciple was Lei-an Cheng-shou (Raian Shōju, 1146-1208).\n     Note that Setchō Jūken (980-1052) wrote the verses for the Blue Cliff\nRecord ( Pi-yen-lu ) or Hekigan-roku . Setchō collected one hundred kung\n\fan (kōan) —\"public cases\" of ancient events, and pointed out the import of\neach story with verses and additional remarks. About sixty years after\nSetchō's passing, Yuan-wu Ko-chin (Engo Kokugon, 1063-1135) of the\nRinzai School added introductions, remarks, and commentaries all together\nto form the Blue Cliff Record, named after the abode on Mt. Chia in Hunan\nwhere Engo delivered his talks. It was Dōgen Kigen (1200-1253) who\nbrought the Blue Cliff Record to Japan. (An English translation by Thomas\nand J. C. Cleary is now available in three volumes, published by Shambhala\nPublications Inc., Boulder, Colorado, in 1977.)\n     Take the fourteenth case of the Blue Cliff Record , as chosen by\nSetchōJūken and interpreted by Engo Kokugon. We are indebted to Thomas"}]}
{"conversation": [{"input": "", "output": "& J. C. Cleary for their excellent English translation given below:\n     Ummon's Appropriate Statement\nCase:"}]}
{"conversation": [{"input": "", "output": "A monk asked Ummon: \"What are the teachings of a Buddha in a whole lifetime?\"\n        Ummon answered: \"An appropriate statement.\"\n\n\n\nCommentary:"}]}
{"conversation": [{"input": "", "output": "Members of the Ch'an (Zen) family, if you want to know the meaning of Buddha-nature,\n   you must observe times and seasons, causes and conditions. This is called the special\n   transmission outside the (written) teachings, the sole transmission of the mind seal, directly\n   pointing to the human mind for the perception of nature and realization of Buddhahood.\n        For forty-nine years old Shakyamuni stayed in the world: at three hundred and sixty\n   assemblies he expounded the sudden and the gradual, the temporary and the true. These are\n   what are called the teachings of a whole lifetime. The monk (in this case) picked this out to ask,\n   \"What are the teachings of a whole lifetime?\" Why didn't Ummon explain for him in full detail,\n   but instead said to him, \"An appropriate statement?\" As usual, within one sentence of Ummon\n   three sentences are bound to be present. These are called the sentence that encloses heaven and"}]}
{"conversation": [{"input": "", "output": "earth, the sentence that follows the waves, and the sentence that cuts off the myriad streams. He\n\f   lets go and gathers up; he's naturally extraordinary, like cutting nails or shearing through iron.\n   He makes people unable to comprehend him or figure him out. The whole great treasure-house\n   of the teachings just comes down to three words \"An appropriate statement\"; there is no facet or\n   aspect in which you can rationalize this.\n         People often misunderstand and say, \"Buddha's preaching was appropriate to the conditions\n   of one time.\" Or they say, \"The multitude of appearances and myriad forms are all the\n   impressions of a single truth,\" and call this \"an appropriate statement.\" Then there are those who\n   say, \"It's just talking about that one truth.\" What connection is there? Not only do they not\n   understand, they also enter hell as fast as an arrow flies. They are far from knowing that the\n   meaning of that man of old is not like this."}]}
{"conversation": [{"input": "", "output": "meaning of that man of old is not like this.\n         Therefore it is said, \"Shattering one's bones and crushing one's body is still not sufficient\n   recompense; when a single phrase is understood, you transcend ten billion.\" Undeniably\n   extraordinary: \"What are the teachings of a whole lifetime?\" Just boil down to his saying, \"An\n   appropriate statement.\" If you can grasp this immediately, then you can return home and sit in\n   peace. If you can't get it, then listen humbly to the verdict."}]}
{"conversation": [{"input": "", "output": "Verse (by Setchō Jūken):\n\n        An appropriate statement;\n        How utterly unique!\n        He wedges a stake into the iron hammerhead with no hole.\n        Under the Jambu Tree I'm laughing: ha, ha!\n        Last night the black dragon had his horn wrenched off:\n        Exceptional, exceptional—\n        The old man of Shao Yang got one horn.\n\n\n\nCommentary:"}]}
{"conversation": [{"input": "", "output": "\"An appropriate statement; how utterly unique!\" Setchō cannot praise him enough. These\n   words of Ummon are independent and free, unique and lofty, prior to light and after\n   annihilation. They are like an overhanging cliff ten thousand fathoms high. Then, too, they are\n   like a million-man battleline; there is no place for you to get in. It's just that it's too solitary and\n   perilous.\n        An ancient said, \"If you want to attain intimacy, don't use a question to ask a question; the\n   question is in the answer and the answer is in the point of the question.\" Of course it's solitary\n   and steep, but tell me, where is it that it's solitary and steep? No one on earth can do anything\n\f   about it. The monk (in the case) was also an adept, and that is why he could question like this.\n   And Ummon too answered this way, much like \"wedging a stake into the iron hammerhead with\n   no hole.\" Setchō employs literary language so artfully! \"Under the Jambu Tree I'm laughing: ha,"}]}
{"conversation": [{"input": "", "output": "ha!\" In the Scripture on the Creation of the World it says, \"On the southside of Sumeru (Mt.\n   Himalaya) a crystal tree shines over the continent of Jambu, making all in between a clear blue\n   color. The continent takes its name from the great tree; hence it is called Jambudvipa. This tree\n   is seven thousand leagues high; beneath it are the golden mounds of the Jambu altar, which is\n   twenty leagues high. Since gold is produced from beneath the tree, it is called the Jambu Tree.\"\n        Thus Hsueh-tou (Setchō) says of himself that it is under the Jambu Tree laughing out loud.\n   But tell me, what is he laughing at? He's laughing at the black dragon who last night got this\n   horn wrenched off. He's just looking up respectfully; he can only praise Ummon. When Ummon\n   says, \"An appropriate statement,\" what's it like? It's like breaking off one of the black dragon's\n   horns. At this point, if there were no such thing, how could he have spoken as he did?"}]}
{"conversation": [{"input": "", "output": "Setchō has finished his verse all at once, but he still has something to say at the very end:\n   \"Exceptional, exceptional—The old man of Shao Yang got one horn.\" Why doesn't Setchō say\n   he got them both? How is it that he just got one horn? Tell me, where is the other horn?"}]}
{"conversation": [{"input": "", "output": "Tung-shan Shou-chu (Tōzan Shusho, 910-990) was a disciple of Ummon.\n(See the Lamp Records , Vol. 23, Daishō Daizōkyō , Vol. 51, page 389; Y.\nH. Ku, History of Chinese Zen Masters , pages 299-301.) He visited\nUmmon, who asked him: \"Where have you come from recently?\" Tōzan\nanswered: \"From Ch'a-tu.\" \"Where were you during the summer?\" asked\nUmmon. Tōzan answered: \"I was at the Pao-tzu Monastery in Hunan.\"\n\"When did you leave there?\" asked Ummon. Tōzan said: \"In the eighth\nmonth of last year.\" The Master said: \"I absolve you from thirty blows!\"\nThe next day Tōzan went to ask the Master: \"Yesterday you were pleased to\nrelease me from thirty blows, but I do not know what my fault was.\" The\nMaster said: \"Oh, you rice-bag! This is the way you wander from the west\nof the River to the south of the Lake!\" At hearing this, Tōzan Shusho was\nsuddenly enlightened. Other anecdotes appeared in Professor Chang Chung-\nyuan's Original Teachings of Ch'an Buddhism , pages 296-299."}]}
{"conversation": [{"input": "", "output": "Hsiang-lin Cheng-yuan (Kōrin Chō'on, d. 987) was also Ummon's\ndisciple. He was the dharma grandfather of Setchō Jūken. (See the Lamp\nRecords , Vol. 22, Daishō Daizōkyō , Vol. 51, page 387; Y. H. Ku, History\nof Chinese Zen Masters , pages 301-302.) A monk asked: \"How is it, when\nboth mind and condition (kyō) are lost?\" Kōrin answered: \"Open your eyes,\nsit and sleep.\" A monk asked: \"What is the meaning of hiding your body in\nthe Big Dipper?\" Kōrin answered: \"The crescent moon is like a bending\nbow, little rain and much wind.\" Note that when a monk asked Ummon:\n\"What word penetrates the essence of being?\" Ummon answered: \"Hide\nyour body in the Big Dipper.\" Compare this with: When a monk asked\nTōzan Shusho: \"What is the duty required of a Ch'an (Zen) monk?\" Tōzan\nanswered: \"When the clouds envelop the top of Mount Ch'u, there will be\nplenty of wind and rain.\" When a monk asked Master Kōrin, \"Whatever\nwords and sentences are 'guest,' how is the host?\" Kōrin answered: \"Inside"}]}
{"conversation": [{"input": "", "output": "the City of Chang-an.\" A monk asked: \"How to comprehend this?\" Kōrin\nsaid: \"There are a thousand families and ten thousand houses.\"\n     Hsuan-sha Shih-pei (Gensha Shibi, 835-908) was Seppō Gizon's\ndisciple. (See the Lamp Records , Vol. 18, Daishō Daizōkyō , Vol. 51, pages\n343-347; Y. H. Ku, History of Chinese Zen Masters , pages 296-298.) He\nbecame a monk at the age of thirty. He was ordained by Vinaya teacher\nTao-hsuan (Dōgen Rissui) at the Kai-Yuan Temple (Kaigen-ji), Kiangsi. He\nwas a dharma brother of Seppō Gizon, but he considered Seppō as his\nteacher. (Note that Gensha was thirteen years younger than Seppō, but\ntwenty-nine years older than Ummon.) R. H. Blyth in his Zen and Zen\nClassics , Vol. 2, Chapter 7, recorded the following story.\n\f         When Gensha was young, his father was a fisherman, and being already an old man, one\n   night fell from the boat into the water. Gensha tried to save him with an oar, and at this moment"}]}
{"conversation": [{"input": "", "output": "saw the moon reflected in the water. He exclaimed, \"I remember how the sages of old said that\n   all things are like the moon in the water. If my father had lived, he would have only increased\n   the pains of the Hell he would be reborn in. Instead, I will cut off my human relations and\n   become a priest and thus fulfil my filial duties.\" Gensha found a teacher and took the vows, and\n   the next night his father came to him gratefully in a dream, and said, \"My son has become a\n   priest, had I have been born in the Heavens, so I have come to thank him.\""}]}
{"conversation": [{"input": "", "output": "Gensha succeeded Seppō and then preached and taught Zen for thirty years.\nHe had about eight hundred disciples, among them thirteen attained\nenlightenment.\n    Gensha's dharma heir was Lo-han Kuei-shen (Rakan Keijin, 867-928).\nRakan's disciple was Fa-yen Wen-i (Hōgen Bun'eki, 885-958), founder of\nthe Hōgen School. (See the Lamp Records , Vol. 24, Daishō Daizōkyō , Vol.\n51, pages 398-400; Y. H. Ku, History of Chinese Zen Masters , pages 303-\n310.) The following is taken from Professor Chang Chung-yuan's Original\nTeachings of Ch'an Buddhism , pages 238-249."}]}
{"conversation": [{"input": "", "output": "Ch'an Master Wen-i (Bun'eki) of the Ch'ing-liang Monastery in Sheng-chou (now Nanking)\n   was a native of Yu-hang (Chekiang Province). His original surname was Lu. When he was seven\n   years old, he shaved his head and became the disciple of Ch'an Master Ch'uan-wei (Zen'i) of the\n   Chih-tung Temple in Hsin-ting. At the age of twenty he was ordained in the Kai-Yuan\n   Monastery in Yueh-chou (now Shao-hsing in northern Chekiang). During that time the Vinaya\n   Master Hsi-chio (Kikaku) was expounding Buddhism in the Yu-wang Monastery in Mei-shan of\n   Ming-chou (Ningpo). Wen-i went there to listen to his lectures and to seek the deep and abstruse\n   meaning of Buddhism. At the same time, he also studied the Confucian classics and made\n   friends with scholars and literary men. Master Hsi-chio thought as highly of Wen-i as Confucius\n   had of Tzu-yu and Tsu-hsia.\n        However, when he suddenly had the urge to seek the truth of Ch'an(Zen), Wen-i"}]}
{"conversation": [{"input": "", "output": "immediately gave up all other pursuits, and taking up his staff, went traveling to the south.\n   When he reached Fu-chou (Foochow, Fukien Province), he joined the Chang-ching Hui-leng\n   (Chōkei Eryō, 854-932) congregation. Although his mind was not yet free from seeking, many\n   people esteemed him highly.\n\f        Not long afterward Wen-i set out again with his friends across the Lake (Lake Pan-yang).\n   Hardly had they started on their journey when a rainstorm began. The streams overflowed and\n   flooded the land. Thereupon Wen-i and his companions took lodging temporarily at the Ti-tsang\n   Monastery (Chizō-in) in the western part of the city of Fu-chou. While he was there, Wen-i took\n   the opportunity to visit Lo-han Kuei-shen (Rakan Keijin, 867-928), who asked him: \"Where are\n   you going?\" Wen-i replied: \"I shall continue my foot travels along the road.\" Lo-han asked:\n   \"What is that which is called foot travel?\" \"I do not know,\" was Wen-i's reply. Lo-han said:"}]}
{"conversation": [{"input": "", "output": "\"Not-knowing most closely approaches the Truth.\" Wen-i was suddenly enlightened.\n        …\n        A monk asked, \"As for the finger, I will not ask you about it. But what is the moon?\"\n        Master Wen-i said: \"Where is the finger you do not ask about?\"\n        Monk: \"As for the moon, I will not ask about it. But what is the finger?\"\n        Master: \"The moon.\"\n        Monk: \"I asked about the finger; why should you answer me, 'the moon'?\"\n        Master: \"Because you asked about the finger.\"\n        …\n        The Prince of Nan-tang esteemed the Master's teaching and invited him to stay in the Ch'an\n   (Zen) Monastery of Pao-en (Hō'on-ji), and bestowed upon him the title of Ch'an Master Ching-\n   hui (Jō'e Zenji).\n        The Master later stayed in the Ching-liang Monastery (Seiryō-ji). He came before the\n   assembly and said:\n        \"We Buddhists should be free to respond to whatever comes to us according to the moment"}]}
{"conversation": [{"input": "", "output": "and the cause. When it is cold, we respond to nothing else but cold; when it is hot, we respond\n   to nothing else but heat. If we want to know the meaning of the Buddha-nature, we must watch\n   the absolute moment and cause. In the past as well as at present there have been many means to\n   enlightenment. Have you not read that when Shih-tou (Sekitō) understood what was in the\n   Treatise of Seng-shao : 'To unify ten thousand things into one's self is to be a sage indeed,' he\n   immediately said that a sage has no self, yet nothing is not himself. In his work Contemplation\n   on Identification and Unification (Tsan Tung Chi or Sandōkai ), he first pointed out that the\n   mind of the Buddha in India cannot go beyond this. In this treatise he further expounds this idea.\n   You, monks, need to be aware that all things are identified with yourself. Why? Because in this\n   world not one isolated thing can be seen!\""}]}
{"conversation": [{"input": "", "output": "It was mentioned before that Tōzan Ryōkai took Sekitō's ideas and\ndeveloped them into a doctrine that Sōzen later enunciated as the Five\nRanks.\n    The lineage from Gensha to Hōgen and beyond is given below:\n\f    Hsuan-sha Shih-pei (Gensha Shibi, 835-908)\n    Lo-han Kuei-shen (Rakan Keijin, 867-928)\n    Fa-yen Wen-i (Hōgen Bun'eki, 885-958)\n    Tien-tai Te-shao (Tendai Tokushō, 891-972)\n    Yung-ming Yen-shou (Yōmei Enju, 904-975)\n    Tendai Tokushō was a National Teacher (Kokushi). He was ordained at\nthe age of eighteen at the Kai-Yuan Temple (Kaigen-ji). He visited Tōsu\nDaidō (819-914) and Ryūga Koton (835-923). He also held conversations\nwith Sosan Kōnin, a dharma brother of Ryūga. He had contacted fifty-four\nmasters, but he could not find any spiritual affinity with any one of them.\nFinally he went to Ling-chuan (Rinsen) and paid his respects to Master\nChing-hui (Jō'e). A monk asked Master Ching-hui: \"What is a drop of water\nat Tsao-yuan (source of Tsao-hsi or Sōkei)?\" The Master answered: \"It is a"}]}
{"conversation": [{"input": "", "output": "drop of water at Tsao-yuan.\" The monk was puzzled and retreated.\nHowever, Tendai Tokushō was suddenly enlightened. When Tokushō\nreported what he understood to the Master, Ching-hui said: \"You will later\nbe the teachers of a King and spread widely the teachings of the Patriarchs.\nI cannot be compared to you.\"\n    Tokushō visited the Tendai Mountains and traced Chigi's footsteps.\nTokushō came from the Chen family. People thought that Tokushō was the\nincarnation of the Tendai Master Chigi (531-597). The King of Wu-yueh\nasked Tao (the Way) from Tokushō at Tai-chou, when he was a prince. Now\nas King of Wu-yueh he made Tokushō the National Teacher. With the\nKing's approval, emissaries were sent to Sila (now a part of Korea) to find\nthe historical documents concerning Chigi. Thus the Tendai School was\nrevived.\n\f    Tendai Tokushō's disciple was Yōmei Enju (904-975). (See the Lamp\nRecords , Vol. 26, Daishō Daizōkyō , Vol. 51, pages 421-422; Y. H. Ku,"}]}
{"conversation": [{"input": "", "output": "History of Chinese Zen Masters , pages 311-312.) The following is taken\nfrom Professor Chang Chung-yuan's Original Teachings of Ch'an Buddhism\n, pages 250-253."}]}
{"conversation": [{"input": "", "output": "Ch'an (Zen) Master Chih-chio of the Yung-ming Monastery(Yōmei-ji) on the Hui-jih\n   Mountain in Hangchow was a native of Yuhang (Chekiang Province). His name was Yen-shou\n   (Enju) and his original surname was Wang. From early childhood on he believed in the\n   teachings of Buddhism. When he reached the age of twenty he began to abstain from meat and\n   only took one meal a day. He read the Lotus Sutra at exceedingly great speed, as if he were\n   glancing at seven columns at a time, and in about sixty days he could recite the entire text. It\n   was said that a number of sheep were inspired by his reading and knelt down to listen to him.\n   When he was twenty-eight he served as a military officer under the general who guarded Hua-\n   ting. Later Master Tsui-yen(Suigan) came to stay at the Lung-tse Monastery (Ryūsaku-ji) and\n   spread the teachings of Ch'an (Zen) far and wide. (Suigan Reisan was Seppō's disciple.) King"}]}
{"conversation": [{"input": "", "output": "Wen-mo of Wu-yueh realized Yōmei's devotion to Ch'an(Zen) and sympathized with the strong\n   faith he had in Buddhism. Therefore the King released him from government service and let him\n   become a Buddhist monk. Yōmei went to Suigan and became his disciple. In the temple he\n   worked as a laborer and did all kinds of service for the other monks, entirely forgetting himself.\n   He never wore silken fabrics, and when he ate he never took two dishes. He consumed only\n   vegetables as his daily diet and covered himself with a coarse cotton robe as his regular dress.\n   Thus he passed his days and nights.\n         Later he went to the Tendai Mountains and meditated under the Tien-chu Peak (meaning\n   \"column of Heaven\") for ninety days. Little birds made their nests in the pleats of his robe. Later\n   on he went to visit the National Teacher Te-shao (Tokushō), who esteemed him highly and\n   personally transmitted the essence of Ch'an (Zen) to him. The National Teacher told him that"}]}
{"conversation": [{"input": "", "output": "because he had a spiritual affinity with the King he could make the works of Buddhism flourish.\n   It was secretly foretold that Yōmei would achieve Buddhahood in the future.\n         Master Yōmei first stayed at Mount Hsueh-tou in Mingchou (Ning-po). Many disciples\n   came to listen to him. One day the Master said to the assembly:\n         \"Here in Hsueh-tou Mountain\n         A rapid waterfall dashes down thousands of feet.\n         Here nothing stays,\n         Not even the tiniest grain (\"chestnut\" in Chang's version).\n         An awesome cliff rises up thousands of feet\n\f        With no space for you to stand.\n        My disciples, may I ask:\n        'Where do you proceed?'\"\n        A monk asked: \"A path lies in the Hsueh-tou Mountain. How do you tread it?\" The Master\n   replied:\n        \"Step by step the wintry blossom is born:\n        Each word is crystal clear as ice.\""}]}
{"conversation": [{"input": "", "output": "In 900 A.D., King Chung-i invited him to be the first Abbot of the new\nmonastery in the Ling-yin Mountain, and in the next year promoted him to\nbe Abbot of the famous Yung-ming Monastery (Yōmei-ji), as the successor\nof the first Abbot Tsui-yen (Suigan). His followers numbered more than two\nthousand.\n\n       A monk asked: \"What is the profound essence of the teaching in the Yung-ming Monastery\n   (Yōmei-ji)?\"\n       The Master answered: \"Put more incense in the burner.\"\n       The questioner said: \"Thank you for revealing it to me.\"\n       The Master said: \"Fortunately, I have nothing to do with the matter.\"\n       The Master made the following gāthā:\n       \"To know the essence of the teaching in the Monastery of Yung-ming,\n       Imagine that a lake lies in front of the door.\n       When the sun shines upon it, a bright light is reflected.\n       When the wind blows, the ripples rise.\""}]}
{"conversation": [{"input": "", "output": "The Master lived to seventy-two years old. His writings comprised several\nhundred volumes, among them one hundred volumes of Tsung-ching-lu (\nSōkyō-roku ) were famous.\n    His disciples were many, among them:\n    Fu-yang Tze-meng (Fuyō Shimo)\n    Chao-ming Yuan-tsin (Chōmyō Inshin)\n\f     Yōmei Enju was concurrently the Sixth Patriarch of the Pure Land\nSchool. The Patriarchs of the Pure Land School are listed below.\n     (1) Tung-lin Hui-yuan (Tōrin E'on, 334-416)\n     (2) Kuang-ming Shan-tao (Kōmei Zendō, 613-681)\n     (3) Mi-tu Cheng-yuan (Mita Jōén, 712-802)\n     (4) Cho-lin Wu-hui (Chikurin Go'e Kokushi)\n     (5) O-lung Tai-yen (Oryū Daigan, d. 805)\n     (6) Hui-ji Yung-ming Yen-shou (Yōmei Enju, 904-975)\n     (7) Yuan-zing Sheng-chang (Enjō Shinchō, 959-1020)\n     (8) Chang-lu Hung-tsi Tsung-chi (Kōsai Sōseki, 1009-1092)\n     (9) Lien-chi Chih-hung (Renchi Chikō, 1535-1615)\n     (10) Ngo-i Chih-hsueh (Gūéki Chikyoku, 1599-1655)\n     According to Dharma Records of Abbot Hsu Yun , Vol. 8, pages 262-"}]}
{"conversation": [{"input": "", "output": "265, since the Ummon School in China had its eleventh-generation dharma\nheir Kuang-shiao Chi-an (Kōkō Kian), Reverend Hsu Yun was urged to\ncontinue the Ummon line as its twelfth-generation dharma heir.\n     According to the same reference, since the Hōgen School in China had\nits seventh-generation dharma heir Hsiang-fu Liang-ching (Jōfu Ryōkyō),\nReverend Hsu Yun was urged to continue the Hōgen line as its eighth-\ngeneration dharma heir.\n     As mentioned in the end of Chapter 3, since the Igyō School in China\nhad its seventh-generation dharma heir, Reverend Hsu Yun was urged to be\nits eighth-generation dharma heir.\n\f         捌 云门宗和法眼宗\n  云门文偃（864—929），嘉兴（在今浙江，原隶属江苏）人。最\n先在睦舟道踪门下学习，后成为雪峰义存（822—908）的弟子。如果\n按照述及人物的轶事数来判定禅宗大师的地位，那么云门文偃应名列\n其首。布莱思在其《禅与禅宗经典》卷2中，用十五、十六和十七这三\n章来介绍云门宗。云门文偃从小聪慧。当他认识到黄檗希运作为一位\n禅宗大师的重要性后，即去谒见黄檗希运的弟子睦舟道踪，后者也以\n“陈尊宿”而闻名。云门去叩他的门，睦舟道踪问：“谁？”云门说：“文\n偃。”道踪问：“你要什么？”云门说：“我要了解我自己。请指点！”道\n踪打开大门，看看他，又关了门。这样连续三天。到第三天，当门刚\n开，云门文偃就推门进去，道踪抓住他说：“说话！”云门不知道该说\n什么，道踪就推他出去。由于道踪关门过急，云门的一条腿卡住了，"}]}
{"conversation": [{"input": "", "output": "什么，道踪就推他出去。由于道踪关门过急，云门的一条腿卡住了，\n造成骨折。剧痛使他豁然醒悟。有关云门的许多轶事见《传灯录》卷\n19（《大正藏》第51卷，第356—359页和拙著《禅宗师承记》第285—\n295页）。\n  如敏禅师在韶州灵树寺为住持，云门文偃为首席弟子。当如敏即\n将圆寂时，他推荐云门文偃继任己位。云门不忘原来的老师雪峰义\n存，尊雪峰为自己的禅门宗师。云门曾在全寺长老集会时说："}]}
{"conversation": [{"input": "", "output": "请别以为我今天是想用许多话来哄骗你们。不过我又不得不说，而会把事情说得很糟。\n如果一个眼睛明亮的人看见我做这种事，那么我就是一个被嘲笑的对象。但现在我又怎么能\n避免呢？我来问你们大家：你们在本源上缺乏什么？如果我告诉你们，你们心中不缺乏什\n么，这也是欺骗。除非你们的领悟已经达到这一阶段，否则你们就还没有走上正确的道路。\n当你们的心头还是黑漫漫的，别随随便便、急急忙忙地提出问题。在明天和今后的日子里，\n为了达到顿悟，你们会有最重要的事去做。领会既差又笨拙的人，应该向古代大师们建立的\n完善的教派去探索真谛的方方面面。要是你们得到一些内心的觉醒，这完全是由于你们本身\n\f内在的缘故。当你们在无边劫难中漂泊时，你们的心中充满幻象。当你们听到旁人说到大道\n时，就立刻想知道什么是大道并且开始询问佛陀和祖师是什么人。于是你们就到处寻求解\n释。但是这样做，你们只会离开禅法更远，因为探索心灵正是偏离，谈论心灵更加糟糕。那\n么，不去探索它才是正确的方法，这是否对呢？除了上面两种方法，还有没有其他方法呢？\n请你们多加珍重！\n  三乘和十二分教，横说竖说，天下老和尚纵横十字说，如果与我捻准针锋的道理相比，\n他们的方法就像害死牲畜的庸医所提供的药物。虽然如此，也有几个人能够用这些方法达到\n禅的境界。你们怎么可以期望言中有雷鸣、句里藏剑锋呢？眼睛一霎间会有千差万别，而风\n平则浪静。请接受我的献言！务须慎重！\n  ……要掌握禅法，必须体会禅法。如果你们没有体会它，别去装懂。你们应该退到心灵\n深处来寻求你们的根基；这样一来就会找到何为真谛。外界片言只语的解释也丝毫不能用来\n揭示你们内心的醒悟，你们每人都应该致力于自我认识的任务。一旦大功告成，你们也无需\n费力，你们就会立刻与佛陀和祖师没有区别了。\n\n\n\n上述引自张钟元教授《佛教禅宗之源》第283—286页的英语译文。下\n面是另一段引文："}]}
{"conversation": [{"input": "", "output": "上述引自张钟元教授《佛教禅宗之源》第283—286页的英语译文。下\n面是另一段引文：\n\n  你们必须注意，切莫浪费时间游州猎县，横担拄杖，一千二千里行走，这边经冬，那边\n过夏，好山好水堪取胜，多斋供应得衣钵，苦就苦在图他一粒米，失却半年粮。这样寻求禅\n法是毫无用处的！……别这样虚度年华，浪费时间。别错过这一生向你提供的机会，因为你\n不可能再有另一个机会……即使是一位凡人（云门文偃在这里指的是孔子）也说：“朝闻道，\n夕死可矣。”我们沙门更须努力！我们必须努力，珍重！\n  云门禅师上堂，大众云集，禅师举杖指向前面说：“世上一切佛徒，犹如无量沙，都在我\n杖头所指处。他们正在辩论佛教旨意，每人都想辩出胜负。是否有人准备作证？如果无人，\n我来作证。”当时有一僧人走出人群说：“请立刻作证。”大师即说：“你这野狐精！”\n\n\n\n其他轶事还有：\n\n  有人向云门文偃提一个问题：“如何是佛法大意？”云门答：“春来草自青。”\n  一僧人说：“牛头法融未见四祖时如何？”\n  云门：“家家观世音。”\n  僧人：“牛头法融见过四祖后又如何？”\n  云门：“火里蟭蟉吞大虫。”\n  僧人：“如何是云门一曲？”\n  云门：“腊月二十五。”\n  僧人：“如何是雪岭泥牛吼？”\n\f  云门：“天地黑。”\n  僧人：“如何是云门木马嘶？”\n  云门：“山河走。”\n  僧人：“请指示我辈追求的最高真谛。”\n  云门：“朝看东南，暮看西北。”\n  僧人：“如果按照您的教导领会了则如何？”\n  云门：“东屋里点灯，西屋里暗坐。”\n\n\n\n  云门文偃寿至86岁。有一次他作了下列诗偈（见《五灯会元》卷\n15）：\n\n  云门耸峻白云低，水急游鱼不敢栖，\n  入户已知来见解，何劳再举轹中泥。"}]}
{"conversation": [{"input": "", "output": "云门耸峻白云低，水急游鱼不敢栖，\n  入户已知来见解，何劳再举轹中泥。\n\n\n\n  云门有许多弟子，其中有：\n  （1）洞山守初（910—990）\n  （2）香林澄远（？—987）\n  （3）双峰慧真\n  洞山守初有一位弟子福严良雅。香林澄远则有一大批禅法传人。\n现将云门世系列举如下：\n  （1）云门文偃（864—949）\n  （2）香林澄远（？—987）\n  （3）智门光祚\n  （4）雪窦重显（980—1052）\n  （5）天衣义怀（993—1064）\n  （6）圆照宗本（1020—1099）\n  （7）法云善本\n  （8）雪峰思慧\n  （9）净慈道昌\n\f  （10）雷庵正受（1146—1208）\n按：雷庵正受是1204年《普灯录》的编者。\n  圆照宗本又名慧林宗本，他有若干位禅法兄弟，其中有：\n  （6a）圆通法秀（1027—1090）\n  （6b）广照应夫广照应夫的弟子洪济宗赜（1009—1092），同时\n又是净土宗的八祖。圆通法秀有六十位弟子，其中有：\n  （7a）佛国惟白\n  （7b）开先智珣\n  （7c）保宁英\n佛国惟白是1101年的《续灯录》的编者。佛国惟白有一位弟子（8a）\n慧林慧海，后者的弟子有（9a）万杉寿坚和（9b）万杉寿隆。\n  慧林宗本约有两百位弟子，其中有法云善本、投子修颙和长芦\n信。法云善本的弟子是雪峰思慧，后者的弟子是净慈道昌，净慈的弟\n子是雷庵正受（1146—1208）。\n  按：雪窦重显（980—1052）收集了一百则公案——古代禅林事件\n的公开案例，用诗句和注解指出各个故事的重要含义。雪窦去世后大\n约六十年，临济宗的圆悟克勤（1063—1135）增补了介绍、论述和评\n注，采用圆悟讲法的湖南夹山住地碧岩之名，汇总编成《碧岩集》。\n道元希玄（1200—1253）将《碧岩集》带到日本（其英译本为托马斯\n和J. C.克利里所译，三卷本，沙姆巴拉出版公司，科罗拉多博尔德，\n1977年出版）。\n  作者在此谨向翻译了杰出英译文的托马斯和克利里致谢。现举\n《碧岩集》中的第十四则公案如下：\n  云门的对一说\n  公案：\n\n 一僧人问云门：“如何是一代时教？”\n\f  云门答：“对一说。”\n\n\n\n  评注："}]}
{"conversation": [{"input": "", "output": "一僧人问云门：“如何是一代时教？”\n\f  云门答：“对一说。”\n\n\n\n  评注：\n\n  禅家流，欲知佛性义，当观时节因缘，谓之教外别传，单传心印，直指人心，见性成\n佛。释迦老子，四十九年住世，三百六十会，开谈顿渐权实，谓之一代时教。这僧拈来问\n云：“如何是一代时教？”云门何不与他纷纷解说，却向他道个“对一说”？云门寻常一句中，\n须具三句，谓之函盖乾坤句、随波逐浪句、截断众流句，放去收来，自然奇特，如斩钉截\n铁，教人义解卜度他底不得。一大藏教，只消三个字，四方八面，无尔穿凿处。人多错会，\n却道对一时机宜之事故说。又道，森罗及万象，皆是一法之所印，谓之对一说。更有道，只\n是说那个一法，有什么交涉，非唯不会，更入地狱如箭。殊不知，古人意不如此，所以道“粉\n骨碎身未足酬，一句了然超百亿”，不妨奇特。“如何是一代时教？”只消道个“对一说”，若当\n头荐得，便可归家稳坐；若荐不得，且伏听处分。\n\n\n\n雪窦的诗颂：\n\n  对一说，太孤绝，无孔铁锤重下楔。\n  阎浮树下笑呵呵，昨夜骊龙拗角折。\n  别别，韶阳老人得一橛！\n\n\n\n评注："}]}
{"conversation": [{"input": "", "output": "“对一说，太孤绝。”雪窦赞之不及。此语独脱孤危，光前绝后，如万丈悬崖相似，亦如\n百万军阵，无尔入处，只是忒煞孤危。古人道：“欲得亲切，莫将问来问，问在答处，答在问\n端。”直是孤峻。且道什么处是孤峻处，天下人奈何不得。这僧也是个作家，所以如此问，云\n门又恁么答，大似“无孔铁锤重下楔”相似。雪窦使文言，用得甚巧。\n   “阎浮树下笑呵呵”，《起世经》中说，须弥南畔吠琉璃树，映阎浮洲中皆青色。此洲乃\n大树为名，名阎浮提，其树纵广七千由旬，下有阎浮坛金聚，高二十由旬，以金从树下出生\n故，号阎浮树。所以雪窦自说，他在“阎浮树下笑呵呵”。且道他笑个什么？笑“昨夜骊龙拗角\n折”，只得瞻之仰之，赞叹云门有分。云门道“对一说”，似个什么，如拗折骊龙一角相似。到\n这里若无恁么事，焉能恁么说话。雪窦一时颂了，末后却道：“别别，韶阳老人得一橛。”何\n不道全得，如何只得一橛？在什么处？\n\f洞山守初（910—990）是云门的弟子（见《传灯录》卷23，《大正\n藏》第51卷，第389页；拙著《禅宗师承记》第299—301页），他谒见\n云门，后者问他：“最近你从何处来？”洞山答：“楂渡。”云门问：“夏\n天你在何处？”洞山答：“我在湖南报慈寺。”云门问：“你何时离开？”\n洞山说：“去年八月。”云门大师说：“我赦免你三十杖！”第二天洞山\n去问大师：“昨天您高兴地免了我三十杖，但我不知道我错在何处。”\n大师说：“啊，你这个饭袋子！这就是你从江之西行脚到湖之南的路\n啊！”一听到这话，洞山守初突然醒悟。其他轶事见于张钟元教授的\n《佛教禅宗之源》第296—299页。\n  香林澄远（？—987）也是云门的弟子。他是雪窦重显的禅法师祖\n（见《传灯录》卷22，《大正藏》第51卷，第387页和拙著《禅宗师承\n记》第301—302页）。一僧人问：“当心和境都失去时则如何？”香林\n答：“开眼，坐睡。”一僧人问：“北斗里藏身是何意？”香林答：“月似\n弯弓，少雨多风。”按，当一僧人问云门：“什么字句能穿透众生本\n性？”云门答：“北斗里藏身。”试比较下面。一僧人问洞山守初：“衲\n僧应有何种本分？”洞山答：“云裹楚山头，决定多风雨。”当一僧人问\n香林禅师：“一切字句皆为‘客’，则主又如何？”香林答：“长安城内。”\n一僧人问：“如何理解？”香林说：“千家万户。”\n  玄沙师备（835—908）是雪峰义存的弟子（见《传灯录》卷18，"}]}
{"conversation": [{"input": "", "output": "玄沙师备（835—908）是雪峰义存的弟子（见《传灯录》卷18，\n《大正藏》第51卷，第343—347页；拙著《禅宗师承记》第296—298\n页），他在30岁时出家为僧，在江西开元寺由道玄律师为授具足戒。\n玄沙本是雪峰义存的师弟，但他视雪峰如师。按：玄沙比雪峰小13\n岁，但比云门大29岁。布莱思在《禅与禅宗经典》第2卷第7章中载有\n下列故事："}]}
{"conversation": [{"input": "", "output": "玄沙师备年少时，其父是渔民，并且已是老人。一晚其父从小船上落入水中。玄沙竭力\n用桨救他（未果）。这时他看见水中的月影，惊呼道：“我记得古代的圣贤说过一切都如水中\n\f之月。要是我父活着，他只会加重生在地狱中的苦难。反过来，我将割断尘缘成为僧侣，从\n而克尽我的子职了。”玄沙找到一位教师，立下誓言，第二天夜晚梦见父亲来感谢说：“我儿\n已经成为僧侣，我将一直在天堂生活，所以我来谢他。”\n\n\n\n玄沙继承了雪峰的衣钵，并且传授禅法三十年。他约有八百位弟子，\n其中十三人获得顿悟。\n  玄沙的法嗣是罗汉桂琛（867—928），桂琛的弟子是法眼宗的创\n建者法眼文益（885—958）（见《传灯录》卷24，《大正藏》第51\n卷，第398—400页；拙著《禅宗师承记》第303—310页）。下文引自\n张钟元教授的《佛教禅宗之源》第238—249页。"}]}
{"conversation": [{"input": "", "output": "升州（今南京）清凉院法眼文益禅师是余杭人。俗姓鲁。7岁时即从新定智通院全伟禅师\n落发。20岁时在越州（今浙江绍兴）开元寺受具足戒，当时知觉律师正在明州（宁波）育王\n寺讲经，文益前往听讲，探索佛经深义。同时，他也研习儒家经典，与学者文人为友。知觉\n律师高度重视文益，认为他犹如孔子门人子由和子夏。\n   但当文益突然强烈要求探索禅宗真谛时，便立即放弃其他追求，拿起锡杖南游。他到福\n州后即加入长庆慧棱（854—932）的法会。虽然他仍想继续寻求，但大众都非常尊重他。\n   此后不久，文益再度结伴出发横渡鄱阳湖。刚要出发，天忽然暴雨。溪水涨没田地。文\n益及其同伴因而暂时寄寓在福州城西地藏寺。到达该寺后，文益趁机参见罗汉桂琛（867—\n928），后者问文益：“你到何处去？”文益答：“我将一路行脚去。”罗汉桂琛问：“何谓行\n脚？”文益答：“我不懂。”罗汉桂琛说：“不懂最接近真谛。”文益豁然开悟。……\n   一僧人问：“关于手指，我不想问，但什么是月亮？”文益说：“你不想问的手指在哪\n里？”僧人说：“关于月亮，我不想问，但什么是手指？”文益禅师说：“月亮。”僧人说：“我问\n的是手指，你为何回答我‘月亮’？”禅师说：“因为你问手指。”\n   南唐王子对文益禅师的讲经说法，甚为敬佩，请他居住报恩禅寺，并赠封为净慧禅师。\n禅师后住清凉寺，他来到僧众面前说：“我辈沙门应该按照时节因缘对一切来临之事作出反\n应。天冷时，我们感知到的只是冷：天热时，我们感知到的只是热。如果我们要理解佛性，\n我们必须注意绝对的时节和因缘。古往今来有许多顿悟的方法。你们有没有读过石头和尚的\n《参同契》，当看了《肇论》中的‘会万物为己者，其唯圣人乎？’后立即说圣人无自己，却没\n有一样不是自己。石头在《参同契》中首次指出：天竺佛心也不可能超越于此。在该论著中\n石头进一步阐述了该思想。尔等僧人，需要醒悟，万物都与你自己等同。为什么？因为世上\n并无单独孤立之物可以看见！”\n\f前面曾提到洞山良价理解了石头的思想并将其发展为被曹山后来阐明\n的五位学说。下列为从玄沙到法眼及其后人的一支法系：\n  （1）玄沙师备（835—908）\n  （2）罗汉桂琛（867—928）\n  （3）法眼文益（885—958）\n  （4）天台德韶（891—972）\n  （5）永明延寿（904—975）\n  天台德韶是国师。他18岁时在开元寺受戒。他参见过投子大同"}]}
{"conversation": [{"input": "", "output": "（5）永明延寿（904—975）\n  天台德韶是国师。他18岁时在开元寺受戒。他参见过投子大同\n（819—914）和龙牙居遁（835—923），他也与疏山匡仁（龙牙居遁\n的法门师兄弟）有过多次交谈。他参见过五十四位禅师，却未能从任\n何一位处获得心灵印证。最后他去临川朝拜净慧（即法眼文益）。一\n僧人问净慧禅师：“什么是曹源（曹溪之源）一滴水？”净慧禅师答：\n“是曹源一滴水。”僧人迷惑不解，退下了。天台德韶却因此顿然开\n悟。当天台德韶把他已悟解的对净慧禅师讲了以后，净慧说：“你今后\n会成为君王之师，广传祖师教义。我不能与你相比。”\n  德韶朝拜天台山，并沿着智顗走过的路走去。德韶俗姓陈。人们\n认为德韶是天台大师智顗（531—597）的化身。吴越王任台州刺史时\n曾请德韶说禅，继位后任命德韶为国师。经吴越王批准，派出使者去\n新罗（今朝鲜半岛的一部分）寻找有关智顗的历史文献，由此天台宗\n得到复兴。\n  天 台 德 韶 的 弟 子 是 永 明 延 寿 （ 904—975 ） ， 见 《 传 灯 录 》 卷\n26（《大正藏》第51卷，第421—422页，拙著《禅宗师承记》第311—\n312页）。下文引自张钟元教授的《佛教禅宗之源》第250—253页。"}]}
{"conversation": [{"input": "", "output": "杭州慧日山永明寺智觉禅师，余杭（在今浙江省）人。名延寿，俗姓王。从小即信佛家\n学说。20岁时，就开始吃素，每日一餐，他读《法华经》非常迅速，几乎一目七行，约六十\n天后就能背诵全文。据说他的诵经能使一群羊跪下来听经。他28岁时成为华亭镇守将军麾下\n的一名军官。后来翠岩令参禅师（雪峰义存的弟子）来到龙册寺广传禅法。吴越文穆王知道\n\f延寿悉心参禅，为他笃信佛法而深受感动。于是下令免除他的军职，让他成为僧人。延寿遂\n去翠岩令参处成为弟子。在寺内他担任劳务，并完全忘我地为其他僧人做各种杂役，他从不\n穿丝绸衣服，从不吃两道菜，只吃蔬菜作为每日食物，披一件粗布袍作为日常衣服，就这样\n度过日日夜夜。\n  后来他去天台山在天柱峰下静坐九十天。小鸟在他的僧袍的衣褶中筑巢。其后他去参谒\n天台德韶国师，德韶高度赏识他，单独传授他禅法要旨。德韶国师告诉他，因为他与吴越王\n有缘，定能大兴佛教，暗喻延寿将来定能成佛。\n  延寿大师先隐居明州（宁波）雪窦山。许多弟子前来听讲。一天，大师对大众说：“雪窦\n山上迅瀑千寻不停纤粟，奇岩万仞，无立足处，汝等诸人向何处进步？”一僧人问：“雪窦山\n有一条小路。您如何走上去？”大师回答：“步步寒华结，言言彻底冰。”\n\n\n\n  公元900年，忠懿王请他担任灵隐山新建寺第一任住持，次年，升\n任他为著名的永明寺住持，作为第一任方丈翠岩令参的继任者。永明\n延寿的门人有二千余人。\n\n  一僧人问：“如何是永明寺教义的精髓？”\n  大师答：“炉内多加香。”\n  僧人说：“请给予启迪。”\n  大师说：“惜哉，我无能为力。”\n  大师作如下偈语：\n  欲识永明旨，门前一湖水。\n  日照光明生，风来波浪起。"}]}
{"conversation": [{"input": "", "output": "大师享年72岁。其著作有数百卷，其中著名的有《宗镜录》一百卷。\n  其弟子很多，其中有：\n  富阳子蒙\n  朝明院津\n  永明延寿同时还是净土宗的六祖。现将净土宗的列祖名单序列如\n下：\n  （1）东林慧远（334—416）\n  （2）光明善导（613—681）\n  （3）弥陀承远（712—802）\n\f  （4）竹林五会\n  （5）乌龙台岩（？—805）\n  （6）永明延寿（904—975）\n  （7）圆净省常（959—1020）\n  （8）洪济宗赜（1009—1092）\n  （9）莲池袾宏（1535—1615）\n  （10）藕益智旭（1599—1655）\n  根据《虚云和尚法汇》卷8（第262—265页），由于云门宗在中国\n的十一代法嗣为光孝己庵，虚云大师竭力继承云门系统成为它的十二\n代法嗣。根据同一资料，由于法眼宗在中国的第七代法嗣是祥符良\n庆，虚云大师也竭力成为法眼宗的第八代法嗣。正如本书第三章章末\n所述，由于沩仰宗在中国已有第七代法嗣，虚云大师就竭力成为该宗\n的第八代法嗣。\n\f     BIBLIOGRAPHY                               参考文献\nA History of Zen Buddhism , by Heinrich Dumoulin, S. J., English\n      translation by Paul Peachey, Pantheon Books, New York, 1963.\nBodhidharma’s Lüeh-pien Ta-cheng Ju-tao Ssu-hsing 菩提达摩略辨大乘入\n      道四行 (Bodaidaruma Ryakuben Daijō Nyudō Shigyō ), by Tan-lin\n      昙琳.\nBukkyō Dainen Hyō 佛教大年表, by Mōgetsu Shinkyō 望月信亨, 1st ed.\n      1909; 2nd ed. 1930; 3rd ed. 1937; 4th ed. 1955.\nCh’an-chi Kai-shih Lu of Abbot Lai Ko 来果禅师禅七开示录 (Zenshichi\n      Kaiji Roku of Raika Zenji ), recorded by Tao-chen 道真 (Dōshin),\n      1954."}]}
{"conversation": [{"input": "", "output": "1954.\nCh’an-tsung Chi-cheng 禅宗集成 (Zenshū Shūsei ), Selections from Manji\n      Zoku Zōkyō 卍续藏经.\nCh’an-tsung Shih-chen Chi 禅宗师承记 (Zenshū Shijō Ki) , by Y. H. Ku,\n      Chen Shan Mei Publishing Co., Taipei, 1976.\nCheng-fa-yen-tsang (Shōbōgenzō ), by Dōgen Kigen (1200-1253), recorded\n      by Koun Ejō孤云怀奘.\nCheng-fa-yen-tsang 正 法 眼 藏 (Shōbōgenzō ), by Ta-hui Tsung-kao (Daie\n      Sōkō, 1089-1163).\nCheng-yuan Liao-chi 正源略集 (Shōgen Ryakushū ), compiled by Pao-lun\n      Tsi-yuan 宝轮际源 (Hōrin Saigen) and Chao-yueh Liao-chen昭月\n      了贞 (Shōgetsu Ryōtei, 1729-1785), supplement by Pao-lin Ta-chen\n      宝林达珍 (Hōrin Tatsuchin).\n\fChia-tai Pu-teng Lu 嘉泰普灯录 (Katai Futō Roku ), compiled by Lei-an\n      Cheng-shou 雷庵正受 (Raian Shōju, 1146-1208).\nChien-chung Ching-kuo Hsü-teng Lu 建 中 靖 国 续 灯 录 (Kenchū Seikoku\n      Zokutō Roku ), also known as Hsü Teng Lu (Zokutō Roku ),\n      compiled by Fu-kuo Wei-po 佛国惟白 (Bukkoku Ibyaku).\nChing-te Chuan-teng Lu 景德传灯录 (Keitoku Dentō Roku ), compiled in"}]}
{"conversation": [{"input": "", "output": "1004 A.D. by Tao-yuan 道原 (Dōgen).\nChuan-fa Cheng-tsung Chi 传法正宗记 (Denhō Shōsō Ki ), compiled by\n      Chi-sung 契嵩 (Kaisū, 1007-1072).\nChung-ko Ku-tsun-su Yu-lu 重刻古尊宿语录 (Jukoku Kosonshuku Goroku\n      ), compiled in 1267 by Chueh-hsin (Kakushin) 觉心.\nChung-kuo Ch’an-tsung Shih 中 国 禅 宗 史 (Chūkoku Zenshū Shi ), by\n      Reverend Yin-shun 印顺, Taipei, 1975.\nChung-kuo Fo-chiao Shih 中国佛教史 (Chūkoku Bukkyō Shi ), by Chiang\n      Wei-chiao 蒋维乔, Shanghai, 1928.\nDenkō Roku 传光录 (Transmission of the Light ), by Keizan Shōkin 莹山绍\n      瑾 (1268-1325).\nDharma Records of Abbot Hsu Yun 虚云和尚法汇, edited by Tsen Hsueh-\n      lu 岑学吕, Hong Kong, 1953.\nEssays in Zen Buddhism , by Daisets Teitarō Suzuki 铃 木 大 拙 贞 太 郎 ,\n      Grove Press, New York(First Series, 1949, 1961).\nHistory of Chinese Zen Buddhism 中国禅宗史 (in Chinese), by Reverend\n      Yin-shun 印顺, Taipei, 1975.\nHsü Chuan-teng-lu 续传灯录 (Zoku Dentō Roku ), compiled by Yuan-chi\n      Chu-ting 圆极居顶 (Enki Kochō, d. 1404)."}]}
{"conversation": [{"input": "", "output": "Chu-ting 圆极居顶 (Enki Kochō, d. 1404).\nHsü Tsang Ching 续藏经 (Zoku Zōkyō ) (in Chinese), Hong Kong.\n\fHsū-kai Ku-tsun-su Yü-yao 续开古尊宿语要 (Zokukai Kosonshuku Goyō ),\n      compiled by Hui-shih Shih-ming 晦室师明 (Kaishitsu Shimei).\nJih-pen Ch’an-seng Nieh-pan Chi 日本禅僧涅槃记 (in Chinese), by Tseng\n      Pu-hsin 曾普信.\nJih-pen Ch’an-seng Shih-chen Chi 日本禅僧师承记 (in Chinese), by Y. H.\n      Ku, Chen Shan Mei Publishing Co., Taipei, 1977.\nKao Seng Chuan (Kōsō Den ), Vol. I, compiled by Hui-chiao 慧皎 (Ekyō).\nKao Seng Chuan (Kōsō Den ), Vol. II, or Hsü Kao Seng Chuan 续高僧传\n      (Zoku Kōsō Den), compiled by Tao-hsuan 道宣 (Dōsen, 596-667).\nKao Seng Chuan (Kōsō Den ), Vol. III, compiled by Tsan-ning 赞 宁\n      (Sannei).\nKinse Zenrin Sōhō Den 近世禅林僧宝传 (in Chinese), Vol. I, by Doku’en\n      Jōju 独园承珠, 1890, 1973; Vols. II and III by Shōhata Buntei 小畠\n      文鼎, 1938, 1973.\nKu-tsun-su Yü-yao 古 尊 宿语要 (Kosonshuku Goyō ), compiled by Seng-\n      ting Shou-tse 僧挺守赜 (Sōtei Shusaku) and published in 1144."}]}
{"conversation": [{"input": "", "output": "Lao Tzu: Tao Teh Ching 老子道德经 (translation), translated by John C. H.\n      Wu 吴经熊, St. John’s University Press, Jamaica, N.Y., 1961.\nLieh-dai Fa-pao Chi 列代法宝记 (Rekidai Hōbō Ki ), reprinted in Daishō\n      Shinshū Daizōkyō , Vol. 51.\nLin-chi Ch’an-shih Yü-lu 临济禅师语录 (Rinzai Zenji Goroku ), compiled\n      by San-sheng Hui-jan 三圣慧然 (Sanshō Enen).\nLiving by Zen , by D. T. Suzuki 铃 木 大 拙 , with Foreword by Christmas\n      Humphreys, published by Samuel Weiser, Inc., New York, 2008.\nMeibatsu Chūkoku Bukkyō Kenkyū 明末中国佛教研究 (in Japanese), by\n      Chang Sheng-yen张圣严, Tokyo, 1975.\n\fNippon Bukke Jinmyō Jisho 日本佛家人名辞书 (in Japanese), compiled by\n      Jubi Jun 鹫尾顺, Tokyo Fine Arts Edition.\nOriginal Teachings of Ch’an Buddhism: Selected from the Transmission of\n      the Lamp , English translation by Chang Chung-yuan 张 钟 元 ,\n      Pantheon Books, New York, 1969.\nOutlines of Mahayana Buddhism , by D. T. Suzuki, Schoken Books Inc.,\n      1963.\nPao-ching San-mei 宝 镜 三 昧 (Hōkyō Zammai , The Jeweled Mirror"}]}
{"conversation": [{"input": "", "output": "Samadhi ), by Tung-shan Liang-chieh 洞 山 良 价 (Tōzan Ryōkai,\n      807-869).\nPi-yen-lu 碧 岩 集 (Hekigan-roku , The Blue Cliff Record ), English\n      translation by Thomas and J. C. Cleary, Sambhala Publications, Inc.,\n      Boulder, Colorado, 1977.\nPlatform Scriptures 六祖坛经, English translation by Wing-tsit Chan陈荣\n      捷, St. John’s University Press, Jamaica, N.Y., 1963.\nRekidai Hōbō Ki 列 代 法 宝 记 (in Chinese), reprinted in Daishō Shinshū\n      Daizōkyō , Vol. 51.\nShen-hui Ho-shan I-chi 神 会 和 尚 遗 集 , compiled by Hu Shih 胡 适 ,\n      “Academia Sinica,”Taipei, 1970.\nShih-shih I-nien Lu 释氏疑年录 (Shaku-shi Ginen Roku ), by Chen Yuan 陈\n      垣, Fu-jen University, Peking.\nShōbōgenzō 正法眼藏 (True Dharma Eye ), by Dōgen Kigen 道元希玄,\n      1231-1253.\nShōyō Roku 从容录, compiled by Manshō Kōshū 万松行秀 (1166-1246),\n      based on Juko Hyaku Soku 颂古百则 by Wanshi Shōkaku 宏智正觉\n      (1091-1157).\n\fSōtō-shū Zenshō 曹 洞 宗 全 书, published by Sōtō-shū Office, Tokyo, new\n       edition 1976."}]}
{"conversation": [{"input": "", "output": "edition 1976.\nStar-Lamp Records 星 灯 集 , by Hsu Yun 虚 云 , reprinted in Dharma\n       Records of Abbot Hsu Yun , Hong Kong, 1953.\nTa-cheng Hsin-hsiu Ta-tsang Ching 大 正 新 修 大 藏 经 (Daishō Shinshū\n       Daizōkyō ), 1924-1934.\nThe Development of Chinese Zen After the Sixth Patriarch in the Light of\n       Mumonkan , English translation by Ruth Fuller Sasaki, The First\n       Zen Institute of America, Inc., New York, 1953.\nThe Golden Age of Zen , by John C. H. Wu, Hwa Kang Bookstore, Taipei,\n       1975.\nThe Practice of Zen , by Garma C. C. Chang 张 澄 基 , Perennial Library,\n       Harper & Row Publishers, New York, 1970.\nThe Sound of the One Hand (translation with a Commentary), by Yoel\n       Hoffman, Basic Books Inc., New York, 1975.\nThe Three Pillars of Zen , by Philip Kapleau, Beacon Press, 1967.\nThe Way of Zen , by Alan W. Watts, Pantheon Books, 1957.\nThe World of Zen , by Nancy Wilson Ross, Vintage Book, 1960.\nTien-sheng Kuang-teng Lu 天圣广灯录 (Tenshō Kōtō Roku ), compiled by"}]}
{"conversation": [{"input": "", "output": "Li Tsun-hsu李遵勖 (Ri Junkyoku, d. 1038).\nTsan-tung-chi 参同契 (Sandōkai), by Shih-tou Hsi-chien (Sekitō Kisen 石\n       头希迁, 700-790).\nTun-wu Ju-tao Yao-men Lun 顿悟入道要门论 (Tongo Nyūdō Yōmon Ron ),\n       by Ta-chu Hui-hai大珠慧海 (Daishu Ekai), edited by Miao-hsieh 妙\n       叶 (Myōkyō) and first published in 1374.\nWu-chia Yü-lu 五家语录 (Goke Goroku ), also known as Wu-tsung Lu 五宗\n       录 (Goshū Roku ), compiled by Yü-feng Yuan-hsin 语风圆信 (Gofū\n\f       Enshin) and Kuo Ning-chih 郭凝之(Kaku Gyōshi).\nWu-teng Yen-tung 五 灯 严 统 (Gotō Gontō ), compiled by Fei-yin Tung-\n       yung 费隐通容 (Hi-in Tsuyō, 1593-1661) and Po-chih Yuan-kung\n       百痴愿公 (Hyakuchi Gankō).\nZen and Japanese Culture , by D. T. Suzuki, Princeton University Press.\nZen and Zen Classics, Selections from R. H. Blyth , compiled and with\n       drawings by Frederick Franck, Vintage Books, 1978.\nZen and Zen Classics , Vols. I to V, by R. H. Blyth, The Hokuseido Press,\n       Tokyo, 1960-1974.\nZen Buddhism and Psychoanalysis , by Erich Fromm, D. T. Suzuki, and"}]}
{"conversation": [{"input": "", "output": "Richard De Martino, Harper Colophon Books, Harper & Row\n       Publishers, New York, 1960.\nZen Buddhism, Selected Writings of D. T. Suzuki , edited by William Barrett,\n       Doubleday Anchor Books, 1956.\nZen Culture , by Thomas Hoover, Vintage Books, 1977.\nZen Dust 禅尘, by Isshu Miura 三浦一舟and Ruth Fuller Sasaki, Harcourt\n       Brace Jovanovich, Inc., New York, 1966.\nZen Flesh, Zen Bones , compiled by Paul Reps, Doubleday Anchor Book,\n       1960.\nZen is Eternal Life , by Jiyu Kennett, Dharma Publishing, Emeryville,\n       California, 1976.\nZen Keys , by Thich Nhat Hanh, with an Introduction by Philip Kapleau,\n       translated from the French into English by Albert and Jean Low,\n       Doubleday Anchor Book, Garden City, N.Y., 1974.\nZen-shū Shi 禅宗史 (in Japanese), by Reverend Keidō (Kōhō) Chisan 孤峰\n       智灿, 2nd ed. 1974.\n\fZen: Poems, Prayers, Sermons, Anecdotes, Interviews , edited and\n       translated by Lucien Stryk and Takashi Ikemoto, Doubleday Anchor\n       Book, Garden City, N.Y., 1965."}]}
{"conversation": [{"input": "", "output": "Book, Garden City, N.Y., 1965.\nZoku Tō Sonkō 续 灯 存 稿 , compiled by Shi Hai 施 沛 , reprinted in Zoku\n       Zōkyō 续藏经, Vol. 145.\nADDITIONAL REFERENCES\nA Dictionary of Buddhism , by T. O. Ling, Charles Scribner’s Sons, New\n       York, 1972.\nA Dictionary of Chinese Buddhist Terms , compiled by William Edward\n       Soothill and Lewis Hodous, Kegan Paul, Trench, Truber & Co.,\n       Ltd., London, 1937.\nA History of the Interflow of China-Japan Buddhist Culture 中日佛教交通\n       史, by Ven. Tungtsu, Taipei, 1970.\nA History of the Interflow of Sino-India Buddhist Culture 中印佛教交通史,\n       by Ven. Tungtsu释东初, Taipei, 1968, 1972.\nA Man of Zen: The Recorded Sayings of Layman P’ang , English translation\n       by Ruth Fuller Sasaki, Yoshitaka Iriya, and Dana R. Fraser, John\n       Weatherhill, Inc., New York, 1971.\nA Modern History of Buddhism in China (2 Vols.) 中国佛教近代史 (上下\n       二册), by Ven. Tungtsu, Taipei, 1974.\nA Primer of Sōtō Zen , a Translation of Dōgen’s Shōbōgenzō Zuimonki , by"}]}
{"conversation": [{"input": "", "output": "Reihō Masunaga, University of Hawai‘i Press, 1975.\nManual of Zen Buddhism , by D. T. Suzuki, Grove Press, New York, 1960.\nOn Zen Practice , I and II, edited by Hakuyu Taizan Maezumi and Bernard\n       Tetsugen Glassman， Zen Center of Los Angeles, 1976, 1977.\nPure Land & Ch’an Dharma Talks , by Reverend Hsuan-hua 宣化, Sino-\n       American Buddhist Association, Inc., San Francisco, California,\n\f      1974.\nSixth Patriarch’s Sutra , with Commentary of Reverend Hsuan-hua, Sino-\n      American Buddhist Association, Inc., San Francisco, California,\n      1977.\nZen for Americans , including the Sutra of Forty-two Chapters, by Sōyen\n      Shaku 释 宗 演 , English translation by D. T. Suzuki, Open Court\n      Publishing Co., La Salle, Illinois, 1906, 1974.\n\fLIST OF CHARTS                          附表十八种\nChart I       From Daruma to Enō 从达摩到慧能\nChart II      From Enō to Eisai and Dōgen 从慧能到荣西与道元\nChart III     From Engo Kokugon to Hakuin 从圆悟到白隐\nChart IV      From Kanzan Egen to Hakuin 从关山到白隐"}]}
{"conversation": [{"input": "", "output": "Chart IV      From Kanzan Egen to Hakuin 从关山到白隐\nChart V       From Hakuin to Takujū Line 从白隐到卓洲系\nChart V A     From Hakuin to Inzan Line 从白隐到隐山系\n              From Engo Kokugon to Kozan, Kōmin, and Ingen Lines 从\nChart VI\n              圆悟到鼓山、高旻与隐元系\nChart VI A    The Kozan Line 鼓山系\nChart VI B    The Kōmin and Zengen Lines 高旻及禅源系\nChart VI C    The Kōten and Tennei Lines 江天及天宁系\nChart VII     The Myōhō Sosetsu Line 明峰素哲系\nChart VII A   The Gasan Shōseki Line 峨山绍硕系\nChart VIII    The Keizan and Kangan Lines 莹山与寒岩系\nChart IX      From Tsūgen to Ryōan Line 从通幻到了庵系\n              From Tsūgen to Fusai and Sekioku Lines 从通幻到普济与\nChart IX A\n              石梁系\n              From Rokumon to Shōzan Shinetsu and Irin Lines 从鹿门到\nChart X\n              焦山、为霖与心越系\nChart X A     The Shōzan Line 焦山（古樵）系\nChart X B     The Irin Line 为霖系\n\fChart I From Daruma to Enō   从达摩到慧能\n\fChart II From Enō to Eisai and Dōgen   从慧能到荣西与道元\n\fChart III From Engo Kokugon to Hakuin   从圆悟到白隐\n\fChart IV From Kanzan Egen to Hakuin   从关山到白隐"}]}
{"conversation": [{"input": "", "output": "Chart IV From Kanzan Egen to Hakuin   从关山到白隐\n\fChart V From Hakuin to Takujū Line   从白隐到卓洲系\n\f      Chart V A From Hakuin to Inzan Line   从白隐到隐山系"}]}
{"conversation": [{"input": "", "output": "* Present Abbot of Myōshin-ji 妙心寺独住\n** Recently retired Abbot of Myōshin-ji\n\fChart VI From Engo Kokugon to Kozan, Kōmin, and Ingen\n          Lines从圆悟到鼓山、高旻与隐元系\n\f\fChart VI A The Kozan Line   鼓山系\n\f\fNOTE: Reverend Myōren Shōka, also known as Myōren Chika 妙莲地华 belonged to both the Rinzai\nSchool and the Sōtō School. (See Dharma Records of Abbot Hsu Yun , Vol. 8, page 265.) His\ndharmateacher Kiryō Jinhan, also known as Kiryō Tetsuhan 奇量彻繁belonged to both the Rinzai and\nSōtō Schools. According to Ku-shan Lieh-tsu Lien-fang Chi 鼓山列祖联芳集, Kiryō, the 123rd Abbot,\nbelonged to the 44th generation in the SōtōSchool, and Myōren, the 126th Abbot at Ku-shan, belonged\nto the 45th generation. Tracing backward, Jōkū Ken’in (d. 1875) 净空兼印, the 118th Abbot, belonged\nto the 43rd generation, and Nōji Tenshō (d. 1848) 能持天性, the 116th Abbot, belonged to the 42nd\ngeneration.(See also Chart X B). Now Abbot Hsu Yun, the 130th at Ku-shan, considered himself"}]}
{"conversation": [{"input": "", "output": "belonging to the 47th generation in the Sōtō School. His dharma name was Kogan 虚云古岩. “Ko” was\ncommon to EnrōKogetsu 圆朗古月, the 127th Abbot, who succeeded Myōren in 1902 and passed away\nin 1919, and ShinkōKoki (d. 1924) 振光古辉, the 128th Abbot.\n\fChart VI B The Kōmin and Zengen Lines   高旻及禅源系\n\fNOTE: Gyokūrin Tsūshū was considered the Honorary Founder of Kao-min (Kōmin) Temple高旻寺,\nYangchow. The lineages (keifu) of the Kao-min (Kōmin) line and the Ch’anyuan (Zengen) line were\ntaken from Mōgetsu Shinkyō’s Bukkyo Dainen Hyō 望月信亨：佛教大年表, 4th edition, page 52. The\nauthor is indebted to Reverend Lun-tsan 伦参法师 of Hong Kong and Reverend Yen-chih 严持法师of\nHua-Lien Buddhist Lotus Institute, Taiwan, for the information from Gyokūrin to Raika. Reverend Po-\nYun (Haku’un) 白云上座 kindly supplied the name of Yin-yuan Li (ōgen Ri) 应元理 between Tokūji\nKū’en and Rōki Riji. Note that Shōgetsu Ryōtei 昭 月 了 贞 and Hōrin Saigen 宝 轮 际 源 were the\ncompilers of Shōgen Ryakushū 正 源 略 集 and Hōrin Tatsuchin 宝 林 达 珍 was the compiler of its\nSupplement."}]}
{"conversation": [{"input": "", "output": "Supplement.\n\fChart VI C The Kōten and Tennei Lines   江天及天宁系\n\f\fNOTE: Jaku’an (Rian) Tsūmon, dharma-heir of Ten’in Enshū 天隐圆修 (1575-1635) and co-complier\nof Zokutō Sonkō 续 灯 存 稿 , was the Honorary Founder of Kiang-tien (Kōten) Temple 江 天 寺 ,\nChinshan (Kinzan) 金 山 . Five generations later, Nansen Saikai became the Founder of Tien-ning\n(Tennei) Temple 天宁寺, Changchow (Kiangsu). The lineage from Tetsushū Kōkai to Inju Mitsuzōand\nthe lineage from Nansen Saikai to Yakai Seiyō were taken from Mōgetsu Shinkyō’s Bukkyō Dainen\nHyō 望月信亨：佛教大年表, 4th edition, page 52. The author wishes to thank Reverend Yen-chih 严\n持法师 of Hua-lien Buddhist Lotus Institute for supplying additional names. (In the Kōten line, Daigyō\nJitsutetsu 大晓实彻had other disciples: TokukōSai’en 德宏际圆, Sōkō Saichū 沧洪际注, Fukō Saimei\n扶功际明 and Saikaku 际觉. In the Tennei line, Jōtoku Ryōgetsu 净德了月had other disciples: Teisei\nTatsuden 鼎成达传, Sekisen Tatsutei 石泉达鼎, Ekyo Tatsurin 慧炬达轮, Kōsan Tatsumei 广参达明,\nRōshō Tatsu’iku朗照达昱 and Ryōtō Tatsu’u染栋达宇.)"}]}
{"conversation": [{"input": "", "output": "Rōshō Tatsu’iku朗照达昱 and Ryōtō Tatsu’u染栋达宇.)\n\f                               明峰素哲系\nChart VII The Myōhō Sosetsu Line\n\f\f* Former Abbot of Sōji-ji 前总持寺独住\n** Present Abbot of Sōji-ji 总持寺独住\n*** Present Abbot of Eihei-ji 永平寺住持\n\f                                 峨山绍硕系\nChart VII A The Gasan Shōseki Line\n\fNOTE: The lineage from Taigen Sōshin to Sengai Ekidō was based on Mōgetsu Shinkyō’s Bukkyō\nDainen Hyō , 4th edition, page 58. Sengai Ekidō was Chief Abbot (Dokuju 独 住 ) of Sōji-ji and\nconcurrently Kanchō 贯长 of the Sōtō-shū Group. He was succeeded by Daioka Baisen (1825-1910) 大\n冈楳仙 and Mokusan Kin’ei (1821-1910)穆山瑾英. Daikyū Goyū was Chief Abbot (Kanshu 贯首) of\nEihei-ji, succeeding Rosan Takushū (1836-1897) 鲁山琢宗.\n\f                                     莹山与寒岩系\nChart VIII The Keizan and Kangan Lines\n\f\fChart IX From Tsūgen to Ryōan Line   从通幻到了庵系\n\f\f* Recently retired Abbot of Sōji-ji总持寺独住\n\fChart IX A From Tsūgen to Fusai and Sekioku Lines   从通幻到普\n                        济与石梁系\n\f\f* Present Abbot of Saijō-ji最乘寺住持"}]}
{"conversation": [{"input": "", "output": "* Present Abbot of Saijō-ji最乘寺住持\n\fChart X From Rokumon to Shōzan, Shinetsu and Irin Lines   从鹿\n                 门到焦山、为霖与心越系\n\fChart X A The Shōzan Line   焦山(古樵)系\n\f\fChart X B The Irin Line   为霖系\n\fNOTE: According to Mōgetsu Shinkyō’s Bukkyō Dainen Hyō 望月信亨：佛教大年表, 4th edition,\npage 48, the Ku-shan (Kozan) line 鼓山系 started from Ku-shan Yuan-hsien [Kozan Genken 鼓山元贤\n(1578-1657)], followed by Irin Dōhai (1615-1702). The next was Ijo Dōan 惟 静 道 安 . Then Kōto\nDaishin (d. 1728), who was Dōhai’s dharma-heir, followed. Then the list gave: Engyoku Kōgō 圆玉兴\n五, Zōsen Hō’in 象先法印, Tannen Hōbun 淡然法文, Jōmin Hōjun 常敏法濬, before Henshō Kōryū\n(d. 1775), who was Kōtō’s dharma-heir. So Mōgetsu’s lineage was the “garan” line 伽蓝系, but not the\n“dharma” line. This “garan” line checked with the list of Abbots given in Kushan Lieh-tsu Lien-fang\nChi 鼓山列祖联芳集, reprinted in Dharma Records of Abbot Hsu Yun 虚云和尚法汇, Vol. 9, pages\n266–297.\n     Note that Irin Dohai was the 96th Abbot at Ku-shan, Kōtō was the 98th Abbot, Henshō was the"}]}
{"conversation": [{"input": "", "output": "103rd Abbot, Seijun was the 104th Abbot, Tōyō was the 105th Abbot, Dōgen was the 106th Abbot, and\nKei’un was the 107th Abbot. Now Enchi was the 111th Abbot, while his dharmateacher Zōki was the\n113th Abbot. Enchi’s dharma-heir Nōji was the 116th Abbot, and Nōji’s heir Untei was the 117th\nAbbot.\n     The author wishes to thank Reverend Yen-chih (Genji) 严持法师 for supplying the above lineage."}]}
{"conversation": [{"input": "", "output": "Published by Foreign Language Teaching and Research Press\n\nNo. 19 Xisanhuan Beilu\n\nBeijing, China 100089\n\nhttp://www.fltrp.com\n\n\n\n图书在版编目（CIP）数据\n\n儒释道耶与中国文化：汉英对照／汤一介著．--北京：外语教学与研究出版社，2016.9\n\nISBN 978-7-5135-8160-8\n\n\n\nⅠ．①儒…　Ⅱ．①汤…　Ⅲ．①宗教文化－文集－汉、英②中华文化－文集－汉、英　Ⅳ．①B920-53　②K203-53\n\n\n\n中国版本图书馆CIP数据核字（2016）第246916号\n\n\n\n\n\n出版人　　蔡剑峰\n\n系列策划　吴　浩\n\n责任编辑　易　璐\n\n出版发行　外语教学与研究出版社\n\n社　　址　北京市西三环北路19号（100089）\n\n网　　址　http://www.fltrp.com\n\n版　　次　2016年11月第1版\n\n书　　号　ISBN 978-7-5135-8160-8\n\n\n\n凡侵权、盗版书籍线索，请联系我社法律事务部\n\n举报电话：（010）88817519　电子邮箱：banquan@fltrp.com\n\n法律顾问：立方律师事务所　刘旭东律师\n\n中咨律师事务所　殷　斌律师\n\n\n\n目　录\n\nCONTENTS\n\n“博雅双语名家名作”出版说明\n\nI．AN INQUIRY INTO THE POSSIBILITY OF A THIRD-PHASE DEVELOPMENT OF CONFUCIANISM\n\n壹　关于儒家思想第三期发展可能性的探讨\n\nII．CONFUCIANISM & CONSTRUCTIVE POSTMODERNISM\n\n贰　儒学与建构性后现代主义\n\nIII．THE CONTEMPORARY SIGNIFICANCE OF CONFUCIANIS\n\n叁　儒学的现代意义\n\nIV．IMMANENCE AND TRANSCENDENCE IN CHINESE CHAN BUDDHISM\n\n肆　论禅宗思想中的内在性与超越性\n\nV．THE ORIGIN AND CHARACTERISTICS OF DAOISM\n\n伍　论道教的产生和它的特点\n\nVI．THE ATTEMPT OF MATTEO RICCI TO LINK CHINESE AND WESTERN CULTURES"}]}
{"conversation": [{"input": "", "output": "陆　论利玛窦汇合东西文化的尝试\n\nVII．QUESTIONS CONCERNING THE CATEGORICAL SYSTEM OF TRADITIONAL CHINESE PHILOSOPHY\n\n柒　论中国传统哲学范畴体系的诸问题\n\nVIII．A RECONSIDERATION OF THE QUESTION OF \"THE TRUE, THE GOOD, AND THE BEAUTIFUL\" IN TRADITIONAL CHINESE PHILOSOPHY\n\n捌　再论中国传统哲学的真善美问题\n\nIX．ON THE CLASH AND COEXISTENCE OF HUMAN CIVILIZATIONS\n\n玖　“文明的冲突”与“文明的共存”\n\nX．THE COEXISTENCE OF CULTURAL DIVERSITY: SOURCES OF THE VALUE OF HARMONY IN DIVERSITY\n\n拾　文化的多元共处——“和而不同”的价值资源\n\nNOTES　注释\n\n\n\n\n\n汤一介（1927-2014），中国当代哲学家、哲学史家，原籍湖北黄梅。主要研究魏晋玄学、早期道教、儒家哲学、中西哲学比较等，著述宏富。曾任教育部哲学社会科学研究重大课题攻关项目“《儒藏》编纂与研究”首席专家、北京大学儒学研究院院长、中国文化书院创院院长、中华孔子学会会长等职。\n\n\n\n\n\n“博雅双语名家名作”出版说明\n\n\n1840年鸦片战争以降，在深重的民族危机面前，中华民族精英“放眼看世界”，向世界寻求古老中国走向现代、走向世界的灵丹妙药，涌现出一大批中国主题的经典著述。我们今天阅读这些中文著述的时候，仍然深为字里行间所蕴藏的缜密的考据、深刻的学理、世界的视野和济世的情怀所感动，但往往会忽略：这些著述最初是用英文写就，我们耳熟能详的中文文本是原初英文文本的译本，这些英文作品在海外学术界和文化界同样享有崇高的声誉。"}]}
{"conversation": [{"input": "", "output": "比如，林语堂的My Country and My People （《吾国与吾民》）以幽默风趣的笔调和睿智流畅的语言，将中国人的道德精神、生活情趣和中国社会文化的方方面面娓娓道来，在美国引起巨大反响——林语堂也以其中国主题系列作品赢得世界文坛的尊重，并获得诺贝尔文学奖的提名。再比如，梁思成在抗战的烽火中写就的英文版《图像中国建筑史》文稿（A Pictorial History of Chinese Architecture ），经其挚友费慰梅女士（Wilma C. Fairbank）等人多年的奔走和努力，于1984年由麻省理工学院出版社（MIT Press）出版，并获得美国出版联合会颁发的“专业暨学术书籍金奖”。又比如，1939年，费孝通在伦敦政治经济学院的博士论文以Peasant Life in China—A Field Study of Country Life in the Yangtze Valley 为名在英国劳特利奇书局（Routledge）出版，后以《江村经济》作为中译本书名——《江村经济》使得靠桑蚕为生的“开弦弓村”获得了世界性的声誉，成为国际社会学界研究中国农村的首选之地。\n\n此外，一些中国主题的经典人文社科作品经海外汉学家和中国学者的如椽译笔，在英语世界也深受读者喜爱。比如，艾恺（Guy S. Alitto）将他1980年用中文访问梁漱溟的《这个世界会好吗——梁漱溟晚年口述》一书译成英文（Has Man a Future?—Dialogues with the Last Confucian ），备受海内外读者关注；此类作品还有徐中约英译的梁启超著作《清代学术概论》（Intellectual Trends in the Ch'ing Period ）、狄百瑞（W. T. de Bary）英译的黄宗羲著作《明夷待访录》（Waiting for the Dawn: A Plan for the Prince ），等等。\n\n有鉴于此，外语教学与研究出版社推出“博雅双语名家名作”系列。\n\n博雅，乃是该系列的出版立意。博雅教育（Liberal Education）早在古希腊时代就得以提倡，旨在培养具有广博知识和优雅气质的人，提高人文素质，培养健康人格，中国儒家六艺“礼、乐、射、御、书、数”亦有此功用。"}]}
{"conversation": [{"input": "", "output": "双语，乃是该系列的出版形式。英汉双语对照的形式，既同时满足了英语学习者和汉语学习者通过阅读中国主题博雅读物提高英语和汉语能力的需求，又以中英双语思维、构架和写作的形式予后世学人以启迪——维特根斯坦有云：“语言的边界，乃是世界的边界”，诚哉斯言。\n\n名家，乃是该系列的作者群体。涵盖文学、史学、哲学、政治学、经济学、考古学、人类学、建筑学等领域，皆海内外名家一时之选。\n\n名作，乃是该系列的入选标准。系列中的各部作品都是经过时间的积淀、市场的检验和读者的鉴别而呈现的经典，正如卡尔维诺对“经典”的定义：经典并非你正在读的书，而是你正在重读的书。\n\n胡适在《新思潮的意义》（1919年12月1日，《新青年》第7卷第1号）一文中提出了“研究问题、输入学理、整理国故、再造文明”的范式。秉着“记载人类文明、沟通世界文化”的出版理念，我们推出“博雅双语名家名作”系列，既希望能够在中国人创作的和以中国为主题的博雅英文文献领域“整理国故”，亦希望在和平发展、改革开放的新时代为“再造文明”、为“向世界说明中国”略尽绵薄之力。\n\n外语教学与研究出版社\n\n人文社科出版分社\n\n\n\n\n\nI．AN INQUIRY INTO THE POSSIBILITY OF A THIRD-PHASE DEVELOPMENT OF CONFUCIANISM"}]}
{"conversation": [{"input": "", "output": "Is there the possibility for Confucianism to have a third-phase development? In saying this we mean to regard the school of thought advocated by Confucius, Mencius, and Xunzi during the Spring and Autumn Period and the Warring States as the first-phase development of Confucianism. After the Han Dynasty Buddhism spread to China. Under the impact of Buddhist ideas, a Confucian school of idealist philosophy emerged during the Song and Ming dynasties. It greatly pushed forward the Confucian doctrines and constituted the second-phase development of Confucianism. Over the last century, Western civilization has found its way into China. Especially around the time of the May Fourth (1919) Movement, Marxism was also disseminated into our country. That gave an even bigger and more serious impact on China's traditional thought and culture. Under such circumstances, is it possible for Confucianism to have a third-phase development? Can it be brought back to life? Can it still have a role to play in China in particular"}]}
{"conversation": [{"input": "", "output": "still have a role to play in China in particular and the world at large? In my opinion, it is perhaps too early to conduct an all-round discussion of this issue. However, to raise questions and opinions from certain angles in an attempt to push the inquiry forward may prove helpful."}]}
{"conversation": [{"input": "", "output": "In discussing whether it is possible for Confucianism to have a third-phase development, we must, first of all, acquire a clear understanding about the basic spirit of Confucianism. Regarding this basic spirit, there have been in the past, and may be in the future, a variety of different views. The existence of different views is not necessarily a bad thing; it may help deepen the study of this issue. In clarifying the basic spirit, I think attention should be paid to two parts: the part of thoughts that have been constantly effective in the entire course of development of Confucianism, and the part of thoughts that still have vitality today. To combine the two for consideration, we may perhaps find out whether a third-phase development of Confucianism is possible from a certain aspect.\n\nRunning through the entire course of development of Confucianism, I believe, are two basic elements that still bear a major significance to us today: one is idealism, the other humanism; and the two are connected."}]}
{"conversation": [{"input": "", "output": "Confucianism is a kind of idealism. Starting from Confucius, this school of thought has cherished the ideal of having a society in which \"right principles prevail\" and has made every effort to materialize the ideal in the real world. Despite its acknowledgment of the unattainability of such a goal, it still insists that one should foster the ideal and dedicate oneself to realize it in the spirit of \"doing the impossible.\" Therefore when Zigong asked Confucius: \"What if one can generously give to the people and provide relief to them? Can that be called benevolence?\" Confucius answered: \"One who behaves with benevolence must be a saint! Even Yao and Shun fell short of that.\" Evidently Confucius did not regard the society of Yao and Shun's time as a society of man's highest ideal. Thus it involves the problem of what we should see as an ideal society. According to the Confucians, an ideal society is an ideal, which has the possibility, and not the necessity, of being realized. Despite the fact that an ideal"}]}
{"conversation": [{"input": "", "output": "of being realized. Despite the fact that an ideal society has never been realized before, it is a matter of fundamental importance, a problem of one's attitude toward life, whether or not one should seek to realize it. It is the Confucians' belief that one should ceaselessly seek after it. This is why, as I see it, people at that time criticized Confucians as \"being ignorant of world affairs.\" Though it is not necessary that an ideal society be realized in the real world, it can be, as far as the Confucian philosophers are concerned, realized in their minds. Why is it that West Inscription by Zhang Zai was so highly respected by later Confucians? It was that, as I see it, West Inscription embodied the Confucian spirit of seeking to realize an ideal society, plus that Zhang Zai had already built in his mind the ideal society. True, whether the ideal society in which \"the people are my brothers and I share my things with them,\" as Zhang Zai conceived, could be realized in the real world was important to him,"}]}
{"conversation": [{"input": "", "output": "realized in the real world was important to him, but more important was whether one could have a world outlook of pursuing an ideal society. Therefore the last sentence of West Inscription says: \"I carry on my pursuit when alive, and rest at ease when I die.\" While one lives, one has a duty to fulfill. The duty is to exert oneself for the realization of the ideal \"world of commonweal.\" It can be said that this is an attitude of \"concerning oneself only about the cultivation instead of the gains.\" Whoever holds such an attitude toward life has a clear conscience. Don't we today need to have an attitude like this more than ever?"}]}
{"conversation": [{"input": "", "output": "Confucianism is a kind of idealism that has humanism as its prerequisite. Why is it that man must have an ideal and seek to build an ideal society? According to the Confucians, man is the most important factor in the world, because he can \"formulate ethics for the universe, provide sustenance for the people, carry forward consummate learnings into posterity, and win peace for thousands of generations to come.\" Confucius said: \"Man can enhance the Way and not the reverse.\" The \"Way\" or the \"Way of Nature\" is an objective existence. But it needs to be enhanced and carried forward by man; it has to be effected by man through practice. How can man embody the \"Way of Nature\"? If, as the Confucians envisaged, man can understand how \"Heaven is integrated with man,\" \"knowledge is integrated with practice,\" and \"feeling is integrated with scenery,\" man can then attain the loftiest realm of being a man. In other words, man can congeal in his heart the ideal of the true, the good, and the beautiful."}]}
{"conversation": [{"input": "", "output": "The integration of Heaven with man, knowledge with practice, and feeling with scenery are the three basic propositions the Chinese traditional philosophy made about the true, the good, and the beautiful; they are the ideal realms the Confucian school has been trying to attain. Why is it that Confucianism is in pursuit of the three integrations? In my opinion, Confucianism is nothing more than a teaching that teaches one how to behave oneself; namely, one should set a demand on oneself and hold oneself responsible to the world and the nation. This is a very common question, but involves a task extremely difficult to fulfill. Whoever has attained such an ideal realm of the true, the good, and the beautiful is a saint."}]}
{"conversation": [{"input": "", "output": "Although the proposition of integrating Heaven with man is designed to illustrate the relations between man and the entire universe, it begins with man as the center of the universe. Zhongyong (The Golden Mean ) stated: \"Being honest is the Way of Heaven. Striving to be honest is the Way of man. An honest man hits the right Way without difficulty and understands it without deliberation. One who conforms oneself to the Way of Heaven without qualm is a saint.\" Therefore a saint not only behaves himself in conformity with the requirements of the Way of Heaven but also assumes as his responsibility the fulfillment of such requirements. In living a life in this world, one should not behave oneself with a passive attitude; rather, one should \"make unremitting efforts to improve oneself\" in order to embody the ceaseless flow and evolution of nature. In this way, man will set a demand on himself; he will find a reason for his existence and foster a lofty ideal. Since one has set a demand on oneself and found a"}]}
{"conversation": [{"input": "", "output": "Since one has set a demand on oneself and found a reason for one's existence, the most important thing is for one to \"integrate one's understanding with one's behavior\" so that one can have a unified viewpoint on understanding and behavior in terms of morality and self-cultivation. The three programs and eight articles outlined in Daxue (The Great Learning ) tell us exactly what this is about. It is said in Daxue :"}]}
{"conversation": [{"input": "", "output": "The Way of the great learning lies in shedding light on the bright principles, being close to the people, and stopping at nothing but the utmost good. Those in ancient times who wanted to shed light on the bright principles for the world had to first bring order to their own kingdoms. To bring order to their kingdoms they had to first bring their own houses to order. To bring their houses to order they had to first cultivate their own moral character. To cultivate their own moral character they had to first set their minds straight. To set their minds straight they had to first foster a sincere desire. To foster a sincere desire they had to first carry knowledge to the utmost degree. To carry knowledge to the utmost degree they had to first inquire into the properties of things. Having inquired into the properties of things, they were able to carry knowledge to the utmost degree. Having carried knowledge to the utmost degree, they were able to foster a sincere desire. Having fostered a sincere desire, they"}]}
{"conversation": [{"input": "", "output": "desire. Having fostered a sincere desire, they were able to set their minds straight. Having set their minds straight, they were able to cultivate their own moral character. Having cultivated their own moral character, they were able to bring their houses to order. Having brought their houses to order, they were able to bring order to their kingdoms. Having brought order to their kingdoms, the whole world would be at peace."}]}
{"conversation": [{"input": "", "output": "This is a process of cognizance, still more a process of moral practice. Man must have an ideal, and the highest ideal is to \"achieve peace\" so that human society can attain a realm of \"Great Harmony.\" And the world of \"Great Harmony\" requires that everyone should set for himself a demand for being a man, a reason for being a man, and \"not do to others what one does not wish done to oneself.\" Noted Confucius: \"To implement my principle is nothing more than being honest and just.\" Whether the ideal society of \"Great Harmony\" can be attained or not remains a question, of course. But a Confucian must have such a goal and find pleasure in pursuing it. To lead an existence in the world and be a man, one must find pleasure in doing it and appreciate the creation of the universe. And to have a true appreciation of Nature one must be able to display creativity and man's spiritual realm in reproducing the \"creation of the universe.\" One must be able to show why man should be a man, to create poetry and prose"}]}
{"conversation": [{"input": "", "output": "man should be a man, to create poetry and prose \"masterpieces,\" paintings of \"superb work,\" and music like \"sounds of nature.\" This is why art requires that \"feeling be integrated with scenery.\" Wang Fuzhi observed: \"In name feeling and scenery are two things, but in reality they are inseparable. Those gifted in writing poetry are capable of unlimited wit. A witty line naturally has feeling in the midst of scenery and scenery in the midst of feeling.\" \"Once feeling is integrated with scenery, a witty remark is ready at hand.\" When one enters the realm of creation, it will be a realm in which the true, the good, and the beautiful are integrated with one another. This is precisely where the meaning of life and the highest ideal of mankind lie. Confucius described himself as \"doing things at will without violating rules at the age of seventy.\" Probably it was the ideal realm as mentioned above. Indeed, it must be the realm of a saint when whatever one says and does is in harmony with the entire universe,"}]}
{"conversation": [{"input": "", "output": "and does is in harmony with the entire universe, society, and one's own frame of mind."}]}
{"conversation": [{"input": "", "output": "That Confucianism still has a value for its continued existence is perhaps due to the sole fact that it provides us a reason for being a man. It is most difficult for one to be a man, still more to maintain a harmony between oneself and nature, society and others, or between one's inside and outside in body and soul. Is such a requirement unnecessary in today's world? As Confucianism only tells us the reason for being a man, we should not set demands on it in other aspects. And it should come as no surprise that it suffers from some inadequacies.\n\n\n\n\n\n壹　关于儒家思想第三期发展可能性的探讨 *\n\n\n儒家思想有没有第三期发展的可能性，这是把春秋战国时期孔孟荀等看成儒家发展的第一期；汉朝以后佛教传入中国，在经过佛教思想的冲击之后，到宋明产生了理学，儒家思想有了很大发展，成为儒家思想发展的第二个时期；近百年来，西方文明的传入，五四运动前后马克思主义又传入中国，这一冲击比佛教对中国传统思想文化的冲击更大、更严重，在这样的情况下，儒家思想有没有第三期发展的可能性？它会不会“死而复生”？它还能不能在中国、在世界上起作用？我想，全面地讨论这个问题或者为时过早，但试图从某些方面提出一些问题和看法，也许对于推动这一问题的探讨是有益的。"}]}
{"conversation": [{"input": "", "output": "讨论儒家思想第三期发展的可能性，首先应弄清儒家思想的基本精神。对于儒家思想的基本精神过去有各种各样不同的看法，今后仍然会有各种各样不同的看法。有不同的看法并不一定是坏事，它会推动对儒家思想的基本精神的研究。弄清儒家思想的基本精神，我觉得可以注意两点：一点是要注意贯穿儒家思想整个发展过程中经常起作用的某些思想；另一点是它到目前为止仍然有活力的那一部分。把这两个方面统一起来考虑，也许可以从某一侧面看到儒家思想有没有第三期发展的可能性。\n\n我认为贯穿整个儒家思想发展过程中有两个基本精神对我们今天仍有很大意义，一是理想主义，二是人本主义，而这两者又是结合在一起的。\n\n在中国传统思想中有一种理想主义，从孔子起就向往着“天下有道”的社会，并且极力想把它实现于现实社会之中，甚至并不认为它完全能够实现，但却认为人们应有这种理想，应有“知不可而为之”的精神而致力于此。所以当子贡问孔子“如有博施于民而能济众，何如？可谓仁乎？”的时候，孔子回答说：“何事于仁，必也圣乎！尧舜其犹病诸。”可见孔子并没有认为尧舜时期的社会就是人类最高的理想社会。因此，就有一个对于理想社会应如何看的问题。照儒家看，理想社会就是一种理想，它只有实现的可能性，但并不一定能把这种可能性变成现实性。尽管理想社会从来没有实现过，但要不要追求它却是一个根本性问题，是一个人生态度问题。孔孟认为，对于它应去不断地追求，所以当时人批评儒家“迂阔”。我看问题就在于此。理想社会虽然不一定能在现实中实现，但对于古代的哲人来说，却可以在他们的心中实现。为什么张载的《西铭》那么受后来宋明理学的重视？我想就在于《西铭》体现了古代思想家追求理想社会的精神，而且在他的心中已经建立了这个理想社会。张载理想中的“民，吾同胞；物，吾与也”的社会是否能实现，这对他来说固然很重要；但更重要的是人能不能有一种追求理想社会的人生态度，所以《西铭》的最后一句是“存，吾顺事；没，吾宁也。”人生在世必须去尽自己的责任，这个责任就是如何为实现理想的“大同世界”而奋斗，为这个理想可以说是“只问耕耘，不问收获”，这样的人生态度是问心无愧的。今天难道我们不是更加需要这种人生态度吗？"}]}
{"conversation": [{"input": "", "output": "儒家思想是一种理想主义，这种理想主义又是以它的人本主义为前提的。人为什么要有一个理想，要追求建立一理想社会？照儒家看，人在天地中是最重要的，他能“为天地立心，为生民立命，为往圣继绝学，为万世开太平”，所以孔子说：“人能弘道，非道弘人。”“道”（或“天道”）是客观存在的，但“道”要人来发扬光大它，要人在实践中体现它。人怎样体现“天道”？儒家认为，如果能了解“天人合一”“知行合一”“情景合一”，那么人就有了一种做人的最高境界，也就可以把其美好的理想凝聚于心中。\n\n“天人合一”“知行合一”“情景合一”是中国传统哲学关于真、善、美的三个基本命题，也是儒家所要追求的理想境界。儒家思想为什么要追求这三个“合一”呢？我认为，儒家思想无非是教人如何做人，对自己应有一个要求，对天下国家应有一个责任感，这是一个很普通的问题，但也是一个极难做到的问题。达到了这个“天人合一”“知行合一”“情景合一”的真、善、美的理想境界的人是圣人。"}]}
{"conversation": [{"input": "", "output": "“天人合一”的问题虽然是说明人和整个宇宙的关系，但它是把人作为宇宙中心来考虑的，《中庸》中说：“诚者，天之道也；诚之者，人之道也。诚者，不勉而中，不思而得，从容中道，圣人也。”因此，圣人的行为不仅应符合“天道”的要求，而且是以实现“天道”的要求为己任。人生活在天地之中，不应取消极态度，而应“自强不息”，体现宇宙大化的流行，这样人就会对自己有个要求，有个做人的道理，有个高尚的境界。既对自己有个要求，要有个做人的道理，最重要的是要做到“知行合一”，有个道德修养上的知行统一观。《大学》的三纲领八条目就是告诉我们这个道理，它说：“大学之道，在明明德，在亲民，在止于至善”；“古之欲明明德于天下者，先治其国。欲治其国者，先齐其家。欲齐其家者，先修其身，欲修其身者，先正其心。欲正其心者，先诚其意。欲诚其意者，先致其知。致知在格物。物格而后知至，知至而后意诚，意诚而后心正，心正而后身修，身修而后家齐，家齐而后国治，国治而后天下平。”这是一个认识过程，更是一个道德实践的过程。人应该有理想，最高的理想是“致太平”，使人类社会达到一个“大同”的境地。而“大同”世界的基本要求就是每个人对自己有个做人的要求，要有个做人的道理，要能“己所不欲，勿施于人”，孔子说：“吾道一以贯之”，“忠恕而已矣。”理想的“大同”世界能否达到自然是个问题，但儒者应有这个要求，并从中得到做人的乐趣。盖人生活在天地之中，要做人，也要有做人的乐趣，要能领略天地造化之功；而真正能领略天地造化之功的，就必须能于再现“天地造化之功”中表现人的创造力，表现人的精神境界，表现人之所以为人者，使诗文成为“至文”，使绘画成为“神品”，使音乐成为“天籁”。所以艺术的要求是“情景合一”的，王夫之说：“情景名为二，而实不可离。神于诗者，妙合无垠。巧者则有情中景，景中情”；“情景一合，自得妙语。”当人进入这一创造的境界，这将是真、善、美合一的境界；人生的意义、人类的最高理想正在于此。孔子说他“七十而从心所欲不逾矩”，大概就是这样一种境界，自己的一切言行和整个宇宙、社会、自己的身心都和谐了，这种境界是真、善、美合一的境界，自然也就是圣人的境界了。"}]}
{"conversation": [{"input": "", "output": "儒家思想之所以仍有存在的价值，也许就仅仅在于它告诉我们一个做人的道理。做人是最不容易的，做到和自然、社会、他人以及自己的身心内外的和谐更是不容易的，难道今天的世界不应有这样的要求吗？正因为儒家思想只是告诉我们一个做人的道理，就不应从其他方面要求它。它有不足的方面，也不应该奇怪。\n\n\n\n\n\nII．CONFUCIANISM & CONSTRUCTIVE POSTMODERNISM\n\n\nI．What Kind of Age Are We in Now?\n\nFrom a world perspective, our current age can possibly be seen as the transition from modern capitalist society beginning with the first, 18th-century, Enlightenment toward a postmodern society of a \"second enlightenment.\" From a China perspective, our age will be seen as a crucial moment for realizing great national revival in the context of globalization. All in all, for human society, this age represents a precious opportunity to enter a totally new era."}]}
{"conversation": [{"input": "", "output": "Since the 18th-century Age of Enlightenment, Western capitalism has a history of almost 300 years, during which period the Western world achieved dazzling \"modernization.\" But now, \"modernized society\" is suffering from more and more intractable problems. Immanuel Kant(1724-1804) proposed that reason should be the watchword of the Enlightenment, but these days \"reason\" faces its own problems. Originally, \"reason\" contained two related aspects: \"instrumental reason\" and \"value reason,\" both aspects with an extremely important role in advancing human progress, but the present-day reality is that \"scientifically omnipotent\" \"instrumental reason\" outshines humanistic \"value reason,\" and the latter has become marginalized. As a result, everything becomes an \"instrument\": people become instruments for others and the natural world has become an instrument to be used by human beings as they see fit."}]}
{"conversation": [{"input": "", "output": "The normal and harmonious relation between man and nature has been severely harmed by man's unrestrained exploitation, destruction and waste of natural resources. In turn, man's own survival is threatened by deteriorating natural conditions such as depletion of the ozone layer, poisoned oceans, polluted environment and unbalanced ecoenvironment. Although the Kyoto Protocol for limiting air pollution was signed in Kyoto, Japan, in as early as December 1997, certain developed countries in the capitalist world set various obstacles on its path. One example is Canada's recent announcement of its intention to withdraw from the Protocol. This illustrates that the \"reason\" advocated by the Enlightenment is being changed by some Western leaders into a \"non-rational\" and utilitarian \"tool.\""}]}
{"conversation": [{"input": "", "output": "With the growth of industrialization, \"free market economy\" has promoted the huge increase of human wealth and people have won great material benefit from it. But there is no denying that it has also caused serious polarization between the rich and the poor (including country-to-country, ethnic group-to-ethnic group, class-to-class within a country). If \"free market economy\" continues to grow like a rapacious monster, without effective supervision, control or restraint, sooner or later it will cause economic crisis and social disturbance. The global financial crisis that first appeared in the USA in 2008 was still ongoing when the debt crisis began to sweep Europe in 2011. According to Professor Paul Kennedy of Yale University, liberalism freed people from the shackles of the pre-market-economy age, but it has also put people in danger of financial crisis and social disasters. 1"}]}
{"conversation": [{"input": "", "output": "Another Enlightenment watchword, \"liberation of the individual,\" originally targeted religious superstition and vulgar ignorance, encouraging people to be fully aware of their own strength so as to fully deploy their \"free\" creativity. Today, however, this notion has become an instrument for the domination of others, a tool that imperialist countries in particular use to support their own hegemony and impose their own value systems on other countries and people, pushing a universalist doctrine. 2 The distorted development of today's capitalist society has resulted in people no longer in pursuit of \"reason,\" but indulging themselves in the lust for power and worship of money. Consequently, all groups of people live in pain and mental conflict: ordinary people struggle to survive harsh conditions; intellectuals experience constant guilt because of their inability to settle social chaos; unable to win people's trust, politicians exist in a state of self-deception; entrepreneurs wrestle to figure their way"}]}
{"conversation": [{"input": "", "output": "entrepreneurs wrestle to figure their way around mutually contradictory rules and systems. Regardless of rank or identity it seems the happy life to which all aspire is out of reach and happiness eludes all. But this is not a problem caused by any individual: rather, it is an unavoidable pain for a society in the throes of a major transitional period. Therefore, it is incumbent on each and every one of us to work hard for the coming of a new age."}]}
{"conversation": [{"input": "", "output": "II．The Rise of Two Trends of Thought in China in the 1990s\n\nIn the 1990s, there emerged in China's ideological and cultural circles two ideological trends opposing the concept of \"monism.\" One trend is \"postmodernism,\" an idea originating in the West and aiming to deconstruct \"modernity.\" In the early 1980s, \"postmodernism\" had already come to China, but it made little impact at the time; by the 1990s, however, Chinese scholars were suddenly showing it great interest. Another trend is the \" Guoxue tide\"—the ardent pursuit of revitalizing traditional Chinese culture. In truth, in the 1980s, China's thinkers had advocated greater emphasis on traditional Chinese culture, but it did not coalesce into a surge tide until in the 1990s when Guoxue rose quietly in Peking University. What does the rise of these two trends mean for us?"}]}
{"conversation": [{"input": "", "output": "In the 1960s, to save human society and cancel out modernity's concomitant negative impact, the trend of \"postmodernism\" first emerged in the West. In its early period, postmodernism was \"deconstructive postmodernism,\" posited as a way of dealing with problems produced in the course of modern society's development. The aim was to deconstruct modernity, to oppose monism and advocate pluralism, to shatter all authority and to cast the \"authoritativeness\" and \"dominant nature\" of modernity into the shade. But, postmodernism of the deconstructive kind produced neither positive standpoints, nor any designs for a new age."}]}
{"conversation": [{"input": "", "output": "At the turn of the 21st century, \"constructive postmodernism,\" a concept based on process philosophy, proposed integrating the positive elements of the first Enlightenment with postmodernism and thus called for a \"second enlightenment.\" For instance, according to Whitehead's process philosophy, \"man\" should not be taken as the center of everything. Rather, \"Man and nature should be regarded as a closely related living community.\" 3 According to John B. Cobber, a major founder of process philosophy, \"Constructive postmodernism takes a critical attitude towards deconstructive postmodernism. . . we have introduced ecologicalism into postmodernism. In a postmodern age, man and man will co-exist harmoniously, as will man and nature. It is an age which will retain something positive of modernity while transcending dualism, anthropocentrism and male chauvinism, an age that aims to build a postmodern society for the common good.\" According to process philosophy, if the rallying cry of the first Enlightenment was \"to"}]}
{"conversation": [{"input": "", "output": "rallying cry of the first Enlightenment was \"to free the self,\" then the second enlightenment's watchword should be \"to care about others\" and \"to respect differences\" (in a postmodern society). In their opinion, when people use their personal \"freedom\" in ways that diminish the community, they are bound to weaken their own \"freedom.\" Therefore, it is necessary to reject an abstract concept of freedom in favor of a profound and responsible freedom by bringing in the notions of responsibility and duty and by revealing the inner relation between freedom and duty. In the West, constructive postmodernism is a tiny branch stream with very little influence, but in China it has attracted the attention of a group of scholars who are passionate for national revival."}]}
{"conversation": [{"input": "", "output": "Karl Theodor Jaspers wrote in The Origin and Goal of History : \"Until today mankind has lived by what happened during the Axial Period, by what was thought and created during that period. In each new upward flight it returns in recollection to this period and is fired anew by it. Ever since then it has been the case that recollections and re-awakenings of the potentialities of the Axial Period—renaissances—afford a spiritual impetus. Return to this beginning is the ever-recurrent event in China, India and the West.\" 4 This is exemplified in the \" Guoxue tide\" in the late 1990s, when China was experiencing a process of national rejuvenation, and for this the support of a revitalized national culture was essential."}]}
{"conversation": [{"input": "", "output": "In my opinion, it is precisely because traditional Chinese culture (Guoxue ) has had over a century of impact from Western culture that Chinese scholars have had the chance for reflecting on our own traditional culture. We have gradually come to realize what of our culture should be promoted, what abandoned and what absorbed. For over one hundred years, Chinese scholars have been trying to absorb and digest \"Western learning,\" and this most certainly laid the foundation for the transformation of Guoxue in the traditional sense to its modern counterpart. The new or modern Guoxue must be a spiritually significant power for China's revival as well as for the \"peace and development\" of human society. It will help China to realize \"modernization\" in an all-round way, and also to avoid the predicament that Western society currently experiences."}]}
{"conversation": [{"input": "", "output": "In other words, the new Guoxue should stick to the principle of Fanben Kaixin . Only through Fanben (return to the source) are we able to Kaixin (open up new territory). Fanben requires of us a deep understanding of Guoxue 's essence and insists on the mainstay nature of our own culture, whereas Kaixin requires of us a systematic understanding of the new problems facing China and human society, problems in need of urgent resolution. The two aspects are inseparable: Only by digging deeper into the true essence of Guoxue can we open up new territory at the appropriate time. Only by squarely addressing the problems of human society can we better promote and update the essence of Guoxue , so that in the 21st century, the flame of Guoxue will once more be ignited by the Fanben Kaixin principle and contribute to human society."}]}
{"conversation": [{"input": "", "output": "What are the prospects of these two trends of thought in China? Will they exert a positive impact on Chinese society and on human society as a whole? To answer these questions, we must fully investigate the possibility of integrating the two.\n\nIII．In the New Historical Period of Chinese Revival and in the Context of Globalization, Traditional Chinese Culture May Well Make an Epochal Contribution to Human Society."}]}
{"conversation": [{"input": "", "output": "China is in the process of national revival, and this must have the support of revitalized national culture. However, in this globalized age, the revitalization of our traditional culture requires us not only to address our own social problems, but world problems also. It follows that while developing our traditional culture we must keep in mind that it belongs to both China and the world at large. It requires us not only to pay close attention to the actual development of our own culture, but also to incipient tendencies in Western culture. Here the author would like to offer a possible trend for discussion, namely: Could a combination of Guoxue and constructive postmodernism—the former traditional Chinese learning and the latter of Western origin and still in the bud—have something to offer to the healthy and rational development of China and the rest of the world?\n\ni．\"Man and Nature as a Closely Related Living Community\" and \"Unity of Man and Heaven\""}]}
{"conversation": [{"input": "", "output": "According to John B. Cobber, \"Today we recognize that man is a part of nature and that we live an ecological community.\" This idea, although coming directly from Whitehead, is very similar to a traditional Chinese notion—the unity of Man and Heaven, Heaven implying the laws of nature. As a core traditional Chinese value, it is a mode of thinking that differs from the \"man-nature dichotomy\" idea that long prevailed in the West.\n\nIn 1992, 1,575 scientists from around the world signed and published a document named \"World Scientists' Warning to Humanity.\" Its first line reads: \"Human beings and the natural world are on a collision course.\" Why has nature been so devastated? There is no getting away from the fact that the long prevalence of the \"man-nature dichotomy\" mindset has made nature a victim. 5 Fortunately, the \"unity of Man and Heaven\" way of thinking offers us a feasible way towards tackling the destruction of the natural world."}]}
{"conversation": [{"input": "", "output": "As early as 2,500 years ago, Confucius was exhorting people to both \"know Heaven\" and \"fear Heaven.\" The first admonition requires us to learn more about nature and thus consciously use it to improve the welfare of human beings. The second requires us to hold nature in awe and fulfill our duty of protecting it. According to Zhu Xi, another great thinker of ancient China, \"Heaven is inseparable from man and man from Heaven.\" What he is telling us is that, after Heaven gives birth to man, man and Heaven have formed an inseparable relation, one that requires man to embody the laws of Heaven and to be responsible for it."}]}
{"conversation": [{"input": "", "output": "As we have seen, in dealing with the relation between man and nature, traditional Chinese philosophy takes a road similar to that of constructive postmodernism. As Léon Vandermeersch put it, \"Western humanism that brought the world such a perfect thought as the concept of human rights now faces many challenges from modern society that as yet it has been unable to answer. Why, then, not give some consideration as to whether Confucian thinking might indicate a way forward for the world, for example: respect for nature as proposed in the 'unity of Man and Heaven' concept; and the philanthropic spirit that 'all men are brothers'? We can and should bring to bear the essence of Confucian teaching on current world problems, to examine them afresh from a new perspective.\" 6"}]}
{"conversation": [{"input": "", "output": "Why does Vandermeersch put Western thought on human rights together with the three concepts from Chinese thinking as mentioned above? As we know, human rights are very important to us, because man should not be deprived of the right of freedom, and social progress can only be realized with \"freedom of thought,\" \"freedom of speech,\" \"freedom of belief,\" \"freedom of movement,\" etc. However, the question of how to protect human rights is often subject to interference by external forces, to removal even. This has been the case in China and overseas. Some Western thinkers and politicians widen the concept of human rights to the extent that there are no limits and that man can destroy nature at will. Hence Vandermeersch asserted that there should be some constraints on man's rights over nature, and to do that we should use the significant philosophical asset of the concept of their unity."}]}
{"conversation": [{"input": "", "output": "According to Christian belief, God created the world in its complete form and man can do nothing further to it. However, in Vandermeersch's opinion, once God created a complete world, the rest was man's problem and for man to address. Just as André Gide, the French writer, said, \"God proposes and man disposes.\" The Confucian view that \"all men are brothers\" is linked to another traditional Chinese idea, namely \"world outlook.\" This considers that man's loftiest ideal is \"the world being One\"(or the world is in Great Harmony). As written in The Great Learning , it is important to cultivate one's moral character, to take good care of one's family, to run the State well and thence make the whole world peaceful and harmonious. For any country or nation, it is important to consider not just its own interests, but \"peace in the world\" (i.e. common interests of mankind), which, in my opinion, should be an intrinsic meaning of \"human rights.\" In other words, Western thinking on human rights would do well to look"}]}
{"conversation": [{"input": "", "output": "thinking on human rights would do well to look into the traditional thought and culture of other nations(such as China) for valuable elements that could supplement and enrich its own approach, and thereby set human society on a more reasonable path."}]}
{"conversation": [{"input": "", "output": "ii．Constructive Postmodernism, a Second Enlightenment and Confucian \"Renxue\" (Learning of Goodness)\n\nAccording to constructive postmodernism, if the watchword of the first Enlightenment was \"liberty of the individual,\" then those of the second should be \"care about others\" and \"respect for differences.\" 7 The former can be described as ren (goodness), a core value of the Confucian school. The starting point and basis of ren is \"love of family,\" but according to Confucius we should not only extend ren to family members but beyond the family, too. Similarly, as taught by Mencius, an important successor of Confucius, \"Apart from taking good care of the elderly and children of one's own kin, one should extend concern for the elderly and children of other families.\" He also asserted that love for family was a prerequisite for loving others, and loving others a prerequisite for loving all creatures."}]}
{"conversation": [{"input": "", "output": "Mencius' thought is also in line with the \"care about others\" line proposed by constructive postmodernism. According to constructive postmodernism scholars, their philosophy is to try to \"construct a postmodern world where all living communities get due attention and concern\" on the basis of \"retaining some positive factors of modernity\"(mainly valuable concepts such as \"freedom,\" \"democracy,\" \"human rights,\" etc., as proposed by Western thinkers on the basis of reason). 8 This can be regarded as a more comprehensive description of \"care about others.\" In the development of human society, culture always undergoes a process of accumulation, inheritance and creation. A postmodern society must retain the positive factors of modernity such as \"freedom,\" \"democracy,\" \"human rights,\" etc., before the significance of \"constructing a postmodern world in which all living communities get due attention and concern\" can be fully displayed. \"Respect for differences\" can be taken as a different way of expressing the"}]}
{"conversation": [{"input": "", "output": "can be taken as a different way of expressing the Confucian proposition \"the Ways move in parallel and do not interfere with each other.\""}]}
{"conversation": [{"input": "", "output": "Different ideological and cultural traditions often have different features. Fortunately, such differences can be meaningful to human society to an extent and are by no means necessarily at odds. 9 For example, to allow that the concept of \"democracy\" proposed by the West as having positive meaning in specific social conditions, is not to deny traditional Chinese thinking such as Minben (people as the root) as also having positive meaning in specific social conditions too; nor do we deny the \"universal value\" of our traditional thoughts such as \"Do not do to others what you do not want done to yourself.\" Only by acknowledging that every ideological and cultural tradition has its positive effect on human society can different countries and nations co-exist and co-prosper. Absorbing and digesting the strong points of different cultural systems as a means of achieving real comprehension of them is an essential path for the development of culture. Just as Russell said, \"Contacts between different civilizations"}]}
{"conversation": [{"input": "", "output": "said, \"Contacts between different civilizations have often in the past proved to be landmarks in human progress.\" 10 We should remember that as human beings, we face common problems. We may adopt different ways to tackle those problems but we often come to the same end via different routes. Therefore, \"respect others\" and \"the Ways move in parallel and do not interfere with each other\" have equivalent value to us."}]}
{"conversation": [{"input": "", "output": "iii．Defining \"Human\" and Examining \"Human Rights\" from the Standpoint of \"Li\"—a Traditional Chinese Concept\n\nThe human rights concept is a very important one for modern society. But each ideological and cultural tradition should discuss deeply how to have the concept play a positive role in building a healthy and rational society. As written in Thinking Through Confucius , co-authored by Hall and Ames, two well-known American philosophers, \"What we need to do is not only to study Chinese traditions but also to use them as a cultural resource to enrich and restructure our own. The Confucian school defined 'man' from a societal perspective. Can we use it to modify and strengthen the Western mode of liberalism? Can we find some useful resource from a society built on li [rites, courtesy, ceremony, etc.] to help us better understand our insufficiently rooted but indeed valuable outlook on human rights?\" 11"}]}
{"conversation": [{"input": "", "output": "This paragraph discusses three issues: One, that the West should not stop at studying China's thinking and culture, but go on to apply those things so as to \"enrich and restructure\" its own; Two, the necessity of understanding the significance of \"man\" as defined from a societal perspective in traditional Chinese culture; Three, that China's li contains elements that could well be valuable if brought into the Western concept of human rights."}]}
{"conversation": [{"input": "", "output": "In my opinion, the three issues raised by Hall and Ames are for treating the condition of some of Western philosophical concepts being \"insufficiently rooted.\" It is precisely because of the great importance attached to man's right of liberty in modern society (since the first Enlightenment) that human society has developed by leaps and bounds. The right of liberty is a great creative force. That said, the misuse of right of liberty by an individual, a country or a nation can, in certain circumstances, constitute a threat to, suppression or violation of the rights of other individuals, countries or nations. To define \"human\" from a societal perspective as traditional Chinese culture does means \"not defining it from the isolated angle of 'the individual'\" because \"humans\" have to live and grow up in various relations since the moment of birth. It is much like what Karl Marx said in Theses on Feuerbach , \"The essence of man is no abstraction inherent in each single individual. In reality, it is the ensemble of"}]}
{"conversation": [{"input": "", "output": "individual. In reality, it is the ensemble of social relations.\" 12"}]}
{"conversation": [{"input": "", "output": "How then are we to handle the complex \"social relations of man\"? In ancient China, great emphasis was placed on li in dealing with these relations. Although li was a conceptual thing, it did have a restricting power on man's behavior. As written in The Analects of Confucius , \"In practicing the rules of li , harmony is to be prized.\" The most important role of li is to promote social harmony as a normalizing power over society. As written in the Book of Rites , \". . . rulers use li to protect morality and laws to prevent people from committing crimes.\" Rulers created li for preventing moral norms being ruined and made laws for keeping social order. As written in \"Explaining Government\" by Jia Yi of the Former Han Dynasty, \" Li is put into practice before people do something wrong whereas law is executed after people do bad things. The role of law is visible whereas the role of li is invisible and hard to perceive.\" Another reason that li is greatly valued in our tradition is, as advocated by the Confucian"}]}
{"conversation": [{"input": "", "output": "our tradition is, as advocated by the Confucian school, the importance of reciprocal relationships among people. As written in the Books of Rites , \"What is human righteousness? It involves ten (or five pairs of) person-to-person relations: A father is kind to children and children show filial obedience to parents; brothers are kind to each other; a husband is responsible to wife and wife obedient to husband; the older children are kind to younger siblings and the younger respect the older; a ruler is benevolent and his subjects are loyal.\" That is to say, according to the Confucian school, the moral relation between people should be a relation of rights and corresponding obligations rather than one-sided enjoyment of rights without fulfilling obligations. China's li was created precisely in order to balance the rights and obligations of those social relations. Therefore, in my opinion, is it possible to call premodern China a society under \"rule of li and law\"? This, of course, is an ideal of the Confucian"}]}
{"conversation": [{"input": "", "output": "This, of course, is an ideal of the Confucian school."}]}
{"conversation": [{"input": "", "output": "From this one could envisage, in establishing a \"convention on human rights\" also establishing a \"convention on obligations\" at the same time, so as to keep a balance between rights and obligations. This would accord with what Hall and Ames believed a possible role for li — \"enriching and restructuring\" the Western concept of human rights. One might envisage a \"convention of obligations\" to protect and strengthen a \"convention on human rights.\""}]}
{"conversation": [{"input": "", "output": "According to John B. Cobber, \"Traditional Chinese ideology is very attractive to constructive postmodernism, but we should not just return to it. Instead, our postmodernism should renew itself by serious scientific means and by adjusting itself to the changing society. The pre-modern tradition should absorb the positive factors of the Enlightenment such as concern for and respect of individual rights before it can contribute something to the postmodern society.\" 13 This paragraph has great significance for study of our ideology and culture. Traditional or pre-modern Chinese culture needed to absorb rather than exclude all valuable fruits achieved by modern society since the Enlightenment, such as freedom, democracy, human rights, etc., concepts that embody \"concern and respect for individual rights.\" In addition, we must work hard to put into practice those positive concepts before we can successfully align traditional or pre-modern Chinese culture with postmodernism and promote the transformation from"}]}
{"conversation": [{"input": "", "output": "postmodernism and promote the transformation from modern to postmodern society."}]}
{"conversation": [{"input": "", "output": "It is good to note that some Chinese scholars have had extensive contact and satisfactory cooperation with Western scholars of constructive postmodernism. The representative figures of constructive postmodernism have also realized the value of traditional Chinese culture to their research and are absorbing nutrition from it. Similarly, some Chinese scholars have noticed the practical significance of constructive postmodernism in helping human society out of predicament and are paying close attention to the development of this thought. If an organic synthesis between the widely influential \" Guoxue tide\" and constructive postmodernism can be achieved, then pioneered deeply in Chinese society and developed further, China could perhaps proceed smoothly to complete the mission of its own \"first enlightenment,\" realize modernization, and then rather rapidly enter a postmodern society marked by a \"second enlightenment.\" If this does come to pass, the fruits achieved in China's current cultural revival will be of"}]}
{"conversation": [{"input": "", "output": "in China's current cultural revival will be of great significance to human history."}]}
{"conversation": [{"input": "", "output": "In this paper, the author explores the possibility of communication and integration of Western and Chinese cultures. Whether this possibility can become reality hinges mainly on how China's Guoxue can adapt to healthy social development and whether constructive postmodernism, currently a minor branch of thinking in the West, can become more mainstream and win widespread acceptance. The author stresses that this paper is simply a theoretical foray—a try-out—and would welcome any comments.\n\n\n\n\n\n贰　儒学与建构性后现代主义 *\n\n\n一、当前我们处在一个什么样的时代？\n\n从全世界来说，将可能是自18世纪以来第一次“启蒙运动”开始的资本主义现代社会向第二次“启蒙”的后现代社会转型。从我们中国说，将是处在全球化背景下实现伟大的民族复兴的关键时刻。这个时代对人类社会来说将是走向新时代的一次难得的机遇。\n\n我们知道，西方资本主义自18世纪“启蒙运动”到现在已有近三百年的历史，这三百年的历史也是西方取得辉煌的“现代化”的历史。但到现在，“现代化社会”的矛盾日益显露，出现了许多深层的难以克服的问题。康德（1724—1804）提出“要敢于用理性”作为“启蒙运动”的口号，但是“理性”现在发生了问题。本来“理性”包含着两个相互联系的方面：“工具理性”和“价值理性”，它们对人类社会的发展有着极大的推动作用，然而现在的情况是“科学万能”的“工具理性”一枝独秀，而具有人文精神的“价值理性”被边缘化了。这样使一切都变成了“工具”，不仅“人”对“人”是一种“工具”，而且“人”把“自然界”也变成了可以任意利用的“工具”。"}]}
{"conversation": [{"input": "", "output": "当前对“自然界”的无量开发和破坏，自然资源的浪费，臭氧层变薄，海洋毒化，环境污染，生态平衡失调，严重地损害了“人”和“自然界”的正常和谐关系，威胁着人类自身生存的条件。1997年12月在日本京都通过了一份限制大气污染的《京都议定书》，但一些发达的资本主义国家对此设置了种种障碍，近日加拿大又宣布退出《京都议定书》。这说明，“启蒙运动”提出的“理性”已被西方国家的某些主政者变成“非理性”的功利化“工具”。\n\n“自由经济”（自由的市场经济）曾使工业化以来人类社会的财富极大增长，人们在物质生活上受益巨大。但不可讳言，“自由经济”发展到现在却使贫富两极（包括国家与国家、民族与民族以及同一国家内部的各阶层）分化日益严重。如果“自由经济”不受到一定程度的有效监督和控制，将会像贪婪的猛兽一样不受约束地发展，定会引起经济危机和社会混乱。2008年首先发生在美国的金融危机还没有走出，2011年接着在欧洲又发生了“欧债危机”，真是在劫难逃。美国耶鲁大学教授保罗·肯尼迪说：“自由主义使人们免于市场经济之前时代的束缚，也使人们承受着金融和社会灾难的危机。” 1\n\n“启蒙运动”的另一口号“个性解放”，这本来是针对宗教的迷信和世俗的蒙昧，使人认识到自我的力量，以便使“自由”的创造力得到充分发挥，但是“个性解放”发展到今天也异化成对他人宰制的工具，特别是帝国主义依仗他们的霸权，强行把他们的“价值观”加给其他国家和民族，推动“普遍主义”。 2 资本主义现代社会的畸形发展，导致人们追求的不再是“理性”，而是权力欲望的放纵和对金钱的崇拜。因而使各个人群都生活在矛盾与痛苦之中，老百姓在艰难的生活条件下为谋生而苦苦挣扎，知识分子面对社会种种乱象而无能为力，日夜受到良心的谴责，政治家（政客）为得不到人们的信任而自我欺骗，企业家因各种相互矛盾的制度与规则而千方百计地想对策。各阶层、各人群希望得到幸福生活的到来似乎遥遥无期，大家都不快活。这不是哪个人的问题，而是人类社会一次重大转型时期的不可避免的阵痛。为此，我们每个人都应义不容辞地担当起促进新社会早日到来的责任。\n\n二、上个世纪90年代两种思潮在中国的兴起"}]}
{"conversation": [{"input": "", "output": "二、上个世纪90年代两种思潮在中国的兴起\n\n上个世纪90年代在中国思想文化界出现了两股反对“一元化”的思潮。一股是来自西方消解“现代性”的“后现代主义”。“后现代主义”在上个世纪80年代初已经进入中国，但在那时没有什么影响，而到90年代突然被中国学术界关注了。另一股是追求复兴中国传统文化的“国学热”思潮。其实，在80年代中国学术思想界已经提出应重视中国的传统文化，但并未形成热潮，90年代“国学在燕园悄然兴起”而渐渐形成热潮。这两股思潮的兴起，说明什么问题？\n\n为了挽救人类社会，消除“现代化”带来的负面影响，因而在上个世纪60年代在西方有以消解“现代性”的“后现代主义”思潮的出现。初期的“后现代主义”是“解构性的后现代主义”，它是针对现代社会发展过程中所产生的缺陷提出的，他们所做的是对“现代性”的解构，反对一元化，主张多元化，要求粉碎一切权威，使“现代性”的权威性和宰制性都黯然失色，但是解构性的“后现代主义”却并未提出新的建设性主张，也没有策划一个新时代。\n\n在20世纪末，将进入21世纪之初，以“过程哲学”为基础的“建构性的后现代主义”提出将第一次“启蒙”（即18世纪的“启蒙运动”）的积极因素与“后现代主义”整合起来，召唤第二次“启蒙”。例如，怀德海的过程哲学认为，不应把“人”看成一切的中心，而应把“人和自然视为密切联系的生命共同体”。 3 过程哲学中心创始人小约翰·柯布说：“建构性后现代主义对解构性后现代主义的立场持批判态度，……我们明确地把生态主义引入后现代主义中，后现代是人与人、人与自然和谐共处的时代。这个时代将保留现代性中某些积极性的东西，超越其二元论、人类中心主义、男权主义，以建构一个所有生命共同福祉都得到重视和关心的后现代社会。”他们还提出，如果说第一次“启蒙”的口号是“解放自我”，那么第二次“启蒙”的口号是“关心他者”、“尊重差异”（指进入后现代社会）。他们认为，当用自身的“自由”专权削弱共同体的时候，其结果一定会削弱其自身的“自由”。因此，必须拒绝抽象自由观，走向有责任的深度自由，要把责任和义务观念引入自由中，揭示出“自由”与义务的内在联系。目前建构性的后现代主义在西方仅仅是一股涓涓细流，影响很小，但却被中国的一批祈望民族复兴的学者所关注。"}]}
{"conversation": [{"input": "", "output": "卡尔·雅斯贝尔斯在《历史的起源与目标》中说：“人类一直靠轴心期所产生、思考和创造的一切而生存。每一次新的飞跃都回顾这一时期，并被它重燃火焰。自那以后，情况就是这样。轴心期潜力的苏醒和对轴心期潜力的回忆，或曰复兴，总是提供了精神力量。对这一开端的复归是中国、印度和西方不断发生的事情。” 4 在上个世纪90年代，即将进入21世纪之际，由于中华民族正处在伟大的民族复兴的过程之中，民族的复兴必须由民族文化的复兴来支撑，因此，“国学热”的出现是必然的。\n\n我认为正是中国的传统文化（国学）经过了一百多年西方文化的冲击，使我国学术界得到一个对自身传统文化自我反省的机会。我们逐渐知道，在我们的传统文化中应该发扬什么和应该抛弃什么以及应该吸收什么。因此，在长达一百多年中，我们中国学术界一直在努力吸收和消化“西学”，这为“国学”从传统走向现代奠定了基础。新的“国学”必须是能为中华民族在当代得以复兴、能为当今人类社会“和平与发展”的前景提供有意义的精神力量的“国学”。它将是使我国全面实现“现代化”，而又可以避免陷入当前西方社会的困境的“国学”。\n\n也就是说，新的“国学”应该是“反本开新”的“国学”。“反本”才能“开新”，“反本”更重要的是为了“开新”。“反本”要求我们对“国学”的真精神有深刻的领悟，坚持自身文化的主体性。“开新”要求我们全面系统地了解当前中国社会和人类社会所面临的亟待解决的新问题。“反本”和“开新”是不可分割的，只有深入发掘“国学”的真精神，我们才可能适时地开拓“国学”发展的新局面；只有敢于面对当前人类社会存在的新问题，我们才能使“国学”的真精神得以发扬和更新，使“国学”在21世纪的“反本开新”中“重新燃起火焰”，以贡献于人类社会。\n\n这两股新的思潮在中国的兴起，它们的发展前景如何，对中国社会和人类社会能否起决定性的积极作用？为此，我们必须全面考察这两股思潮能否有结合的可能性。\n\n三、中国传统文化在中华民族伟大复兴的历史新时期，它面对全球化的态势下很可能对人类社会作出划时代的新贡献。"}]}
{"conversation": [{"input": "", "output": "中华民族正处在伟大民族复兴的过程之中，民族的复兴必须由民族文化传统的复兴来支撑。但是在全球化的时代，中华民族的传统文化复兴不仅要面对自身社会的问题，而且要面对当前世界存在的问题，这样就要求我们在发展中华民族传统文化的同时，必须注意到它既是民族的，又是世界的。因此，我们不仅要关注中国社会文化自身发展的现实，同时我们必须关注在当前西方社会文化中发现的苗头。在这里我们提出一种可供讨论的可能的趋势，即中国传统的国学与西方刚刚萌芽的建构性的后现代主义思潮的结合，是否能对当今中国和世界的健康、合理发展有所贡献。\n\n1．“人与自然是一生命共同体”与“天人合一”理论\n\n建构性后现代主义的代表人物柯布说：“今天我们认识到人是自然界的一部分，我们生活在生态共同体中”，这个思想是从哪里来的呢？虽然直接来自怀德海，但它无疑是和中国的“天人合一”理念有着密切的关系。“天人合一”是中国传统思想的核心价值理念之一。它和在西方长期流行的“天人二分”理论是两种不同的思维模式。\n\n1992年世界1575名科学家发表了一份《世界科学家对人类的警告》，在开头有这样一句话：“人类和自然 正走上一条相互抵触的道路”。自然界为什么惨遭破坏，这不能不说它与在西方长期有着影响的“天人二分”的思维模式有着密切的关系。 5 与西方这种思维定式不同的“天人合一”思维方式可以说正是为解决自然界惨遭破坏提供了可行的思路。\n\n我们可以看到，早在2500多年前的孔子提出既要“知天”，又要“畏天”的思想。“知天”是要求人们认识自然界，以便使人们可以自觉地利用自然界为人类社会谋福祉；“畏天”是要求人们对自然界有所敬畏，认识“天”的神圣性，要自觉地尽到保护自然的责任。朱熹对“天人合一”思想的解释说：“天即人，人即天。人之始生，得之于天；既生此人，则天又在人矣。”意思是说，在“天”把“人”产生之后，“天”和“人”就存在着一种相即不离的内在关系，因而“天”的道理就要由“人”来彰显，“人”对“天”就有了不可推卸的责任。"}]}
{"conversation": [{"input": "", "output": "我们可以看到，在解决“人”与“天”（自然界）的关系上，中国传统哲学和建构性的后现代主义走着相同的道路。所以正如法国大儒汪德迈说：“曾经给世界完美的人权思想的西方人文主义面对近代社会以降的挑战，迄今无法给出一个正确答案。那么，为什么不思考一下儒家思想可能指引世界的道路，例如‘天人合一’提出的尊重自然的思想、‘远神近人’所倡导的拒绝宗教的完整主义以及‘四海之内皆兄弟’的博爱精神呢？可能还应该使儒教精神在当今世界诸多问题的清晰追问中重新认识。” 6\n\n为什么汪德迈把西方的“人权”思想和中国的“天人合一”“远神近人”“四海之内皆兄弟”联系起来考虑？我们知道，“人权”对人类来说无疑非常重要，这是由于“人”的自由权力是不应被剥夺的，社会发展只能靠“思想自由”“言论自由”“信仰自由”“迁徙自由”等等来实现。但是如何保障“人权”，往往受到外在的力量干扰，甚至剥夺，无论中外都有这种情况。西方某些思想家或政客把“人”的权力无限扩大，以至于把“人”的权力扩大至可以去无序地破坏自然界。因此，汪德迈认为“人”对自然界的权力应该受到限制，这样就应该从中国的“天人合一”思想中取得有意义的思想资源。\n\n在西方由于基督教认为上帝已经把世界完整地创造了，似乎“人”再无能为力了。汪德迈则认为虽然上帝把世界完整地创造好了，剩下的事就是“人”的问题，要“人”来做主了。正如法国文学家安德烈·纪德所说：“神出主意，人做主意”。在中国儒家所说的“四海之内皆兄弟”是和中国传统思想的“天下观”相联系的，它认为，人类最高的理想是“天下大同”（协和万邦），《大学》说“修身、齐家、治国、平天下”，因此任何民族和国家要考虑的不仅是自己的国家（治国），而且最终要考虑“天下太平”（即全人类的共同利益），这应是“人权”中的应有之义。这就是说，西方的“人权”思想应可以在其他民族思想文化传统（如中国的文化传统）中找到某些补充和丰富其原有价值的思想因素，以便人类社会走向更加合理之路。\n\n2．建构性后现代主义的第二次“启蒙”与儒家的“仁学”理论"}]}
{"conversation": [{"input": "", "output": "2．建构性后现代主义的第二次“启蒙”与儒家的“仁学”理论\n\n建构性的后现代主义提出，如果说第一次“启蒙”的口号是“解放个人”，那么第二次“启蒙”的口号则是“关心他者”“尊重差异”。 7 “关心他者”的思想如果用中国儒家思想来表述，那就是“仁者爱人”。“仁爱”是孔子儒家学说的核心价值。儒家提倡的“仁爱”虽是从“亲亲”（爱自己的亲人）出发，如孔子所说：“仁者，人也，亲亲为大”，仁爱之心是人本身所具有的，爱自己的亲人是“仁爱”精神的出发点和基础。但是孔子认为，“仁爱”不能只停留在爱自己的亲人上面，要推己及人，“老吾老以及人之老，幼吾幼以及人之幼。”孟子也说：“亲亲而仁民，仁民而爱物。”从爱自己的亲人出发必须推广到对老百姓的“仁爱”，由爱护他人才会对一切事物都有爱心。\n\n这样的思想又可以和建构性的后现代主义“关心他者”接轨。建构性的后现代主义认为，他们的哲学是在“保留现代性某些积极的东西”（主要是西方思想家依据理性提出的极有价值的“自由”“民主”“人权”等理想性思想）的基础上“以建构一个所有生命共同体福祉都得到重视和关心 的后现代世界”， 8 这正是对“关心他者”的更为全面的表述。因为，人类社会的发展，其文化是要不断积累，总是在传承中创新。因此，后现代社会必须是在保留“现代性”社会的“自由”“民主”“人权”等等中的积极因素，这样“建构一个所有生命共同体福祉都得到重视和关心的后现代世界”的意义才得以充分显现。建构性的后现代主义提出的“尊重差异”，它正是儒家思想所主张的“道并行而不相悖”的另一种表述。"}]}
{"conversation": [{"input": "", "output": "不同的思想文化传统往往是各有其特点而不相同，但这种不同可以说对人类社会都有一定的意义，并不是要相互排斥的。 9 例如肯定西方近代提出的“民主”思想在特定的社会条件下的积极意义，并不要否定中国思想文化传统中的“民本”思想在特定的社会条件下也具有某种积极意义，更不应否定中国传统文化中的“己所不欲，勿施于人”对人类社会的“普遍价值”。只有承认在不同思想文化传统中都有其对人类社会有积极贡献的部分，这样在不同国家和民族之间才可以“共存”“共荣”。吸收和消化不同文化传统中的优长，以达到“会通”是人类文化发展的必由之路，正如罗素所说：“不同文明之间的交流，过去已经多次证明是人类文明发展的里程碑。” 10 我们应该看到，同为人类就有着共同要解决的问题，如何解决人类所面对的共同问题，道路可能不同，方法可能有异，但往往目标是殊途同归的。所以“尊重他者”和“道并行而不相悖”有同等的价值。\n\n3．如何定义“人”与中国传统文化中“礼”的“人权”观\n\n“人权”观念对现代社会来说是非常重要的，但如何使“人权”观念真正对建设健康、合理的社会起积极作用是应该在不同的思想文化传统中进行深入讨论的。美国著名哲学家安乐哲、郝大维写了一本书叫作《通过孔子而思》，这本书中有以下一段话：“我们要做的不止是研究中国传统，更要设法使之成为丰富和改造我们自己的一种文化资源。儒家从社会角度来定义‘人’，这是否可用来修正和加强西方的自由主义模式？在一个以‘礼’建构的社会中，我们能否发现可以利用的资源，以帮助我们可以更好地理解我们的根基不足却富有价值的人权观念？” 11\n\n这段话大体上说，讨论了以下三个问题：第一，西方不应仅仅研究中国思想文化，而且应用中国思想文化来“丰富和改造”西方的思想文化；第二，要理解中国传统文化是“从社会角度来定义‘人’”的意义；第三，在中国的“礼”文化中包含着极富有价值的“人权”观念的可资利用的因素。"}]}
{"conversation": [{"input": "", "output": "我认为，安乐哲提出的三个问题正是为了对治“西方哲学的根基不足”而发的。正是近现代社会特别重视人的自由权利（第一次启蒙后的历史），才使得人类社会有了长足的发展。这是因为“人”的“自由权利”是一种巨大的创造力。但是，个人的“自由权利”和某一国家和民族“自由权利”的滥用，在一定情况下对其他人的“自由权利”或者其他国家和民族的“自由权利”将构成威胁和遏制，甚至侵犯。中国传统文化中的“从社会的角度定义‘人’”，意思是说“不是从孤立的‘个人’的角度来定义‘人’”，因为“人”一出生就是在各种关系中生活和成长，这颇有点像马克思在《关于费尔巴哈的提纲》中说的：“人的本质不是单个人所固有的抽象物，实际上，它是一切关系的总和。” 12\n\n那么，如何处理这种种复杂的“人的社会关系”呢？在中国古代社会特别注意用“礼”来处理“人”在社会中的种种关系。“礼”虽然是观念形态的东西，但它带有对“人”的行为有着约束性的意义。在《论语·学而》中说：“礼之用，和为贵。”“礼”的作用最重要之点就在于促使社会和谐，这就是说中国传统文化中的“礼”是一种带有对社会规范性的力量。在《礼记·坊记》中说：“君子礼以坊德，刑以坊淫”，君子制“礼”是为了防止败坏社会的道德规范，制刑（刑法）是为了防止祸乱社会秩序。汉贾谊《陈政事疏》中说：“夫礼者禁于将然之前，而法者禁于已然之后，是故法之所用易见，而礼之所为生难知也。”可见，在中国传统中，对“礼”是特别重视的。这是因为中国儒家认为，在人与人之间应有一种相互对应的关系，如《礼记·礼运》中说：“何谓人义？父慈子孝，兄良弟弟，夫义妇听，长惠幼顺，君仁臣忠，十者谓之人义。”这是说，什么是人与人之间的道义关系，儒家学说认为在人与人之间应有一个权利和义务（责任）相对应的关系，不应只有单方面的权利而不需对所应承担的相对应的义务负责任。中国的“礼”正是为协调社会关系的权利和义务所设。因此，我认为中国前现代社会是不是可以称为“礼法合治”的社会，这当然是一种儒家的理想。\n\n从这里，我们可以设想，在确立“人权公约”的同时是否应有一“责任公约”，以便使得“权力”和“责任”之间得到平衡。这也就是安乐哲他们所说“礼”对西方颇有价值的“人权”观念可以起着“丰富和改造”的作用。从这里，甚至可以看到“责任公约”或许会对“人权公约”起着保护和提升的作用。"}]}
{"conversation": [{"input": "", "output": "小约翰·柯布说：“中国传统思想对建构性的后现代主义非常有吸引力，但我们不能简单地回到它。它需要通过认真对待科学和已经发生的变革的社会来更新自己。前现代传统要对后现代有所裨益 ，就必须吸收启蒙运动的积极方面 ，比如对个体权利的关注和尊重。” 13 柯布的这段话对我们研究中国思想文化应说是颇有意义。作为前现代的中国传统文化是需要认真吸收启蒙运动以来现代社会的一切积极成果，如自由、民主、人权等“对个体权利的关注和尊重”的思想，我们决不能企图排斥“自由”“民主”“人权”等“极富有价值”的思想，而且必须认真实现“第一次启蒙”有积极意义的理念，这样前现代的中国传统文化才能和建构性的后现代主义结成联盟推进现代社会向后现代社会的转型。\n\n我们已经注意到，中国一些学者和西方建构性后现代主义的学者之间不仅有了广泛的接触，而且开始了良好的合作。建构性的后现代主义的代表人物已经注意到中国传统文化对建构性后现代主义颇有吸引力，并已从中吸取营养；同样中国的一些学者也已经注意到建构性后现代主义对当前人类社会走出困境的现实意义，并认真地关注着该学说的发展。在中国已经发生广泛影响的“国学热”和建构性的后现代主义这两股思潮的有机结合如果能在中国社会中深入开展，并得到新的发展，也许中国可以比较顺利地完成“第一次启蒙”的任务，实现现代化，而且会较快地进入以“第二次启蒙”为标帜的后现代社会。如果真能如此，当前中华民族文化的复兴所取得的成果，在人类社会发展史上将是意义重大的。\n\n本文只是对当前中西文化交流与会通可能有的一种趋势的探讨，这一可能的趋势是否能真正出现，无疑要看中国的“国学”如何适应现代社会健康的发展以及建构性的后现代主义能否在西方从涓涓细流变成滚滚大江大河，而得到广大人群的赞同，这样理想才可以成为现实。在这里我必须说明，本文只是一种理论上的尝试，请大家批评指正。\n\n\n\n\n\nIII．THE CONTEMPORARY SIGNIFICANCE OF CONFUCIANIS\n\n\nI"}]}
{"conversation": [{"input": "", "output": "I have delivered speeches on the topic \"The Contemporary Significance of Confucianism\" several times, including in the 80s and 90s of the last century. Now, I will continue to address it in the 21st century. In addition to me, more and more scholars have started to address this topic. Why? I think there are two important reasons: One is that we are on the eve of the great revival of the Chinese nation. So now, we must review our historical and cultural tradition. Karl Jaspers presented the notion of \"the Axial Age.\" He thought that great thinkers emerged in Ancient Greece, Israel, India, China and other countries almost simultaneously around 500 BC, and they all presented unique ideas on problems which concern all human beings. Aristotle and Plato in Ancient Greece, Prophets of Judaism in Israel, Shakyamuni in India, and Laozi and Confucius in China independently initiated and formed distinctive cultural traditions. Through 2,000 years of development, these cultural traditions have become central to human"}]}
{"conversation": [{"input": "", "output": "cultural traditions have become central to human intellectual wealth, but these different cultures in different regions developed independently at the beginning, and did not originally influence each other. He says, until today mankind has lived all by what was thought and created during the Axial Age. In each new upward leap it returns in recollection to this period and is fired anew by it. Even since then it has been the case that recollections and reawakening of the potentialities of the Axial Period—renaissances—always afford a spiritual impetus. The return to the root is the continuous thing in China, India, and West (see Jaspers 1989, p. 14). For instance, the Europeans in the Renaissance looked back at the origin of their culture, Ancient Greece, which revived European civilization and left its mark on global culture. Similarly, Song and Ming Neo-Confucianism in China was stimulated by Indian Buddhism; the Confucian thinkers, by \"recalling\" Confucius and Mencius in the pre-Qin Period, had promoted the"}]}
{"conversation": [{"input": "", "output": "Mencius in the pre-Qin Period, had promoted the ingenious Chinese philosophy to a new height. When we enter into the new millennium, the world's intellectual circle has started to appeal for the arrival of \"a New Axial Age.\" Thus, it has become important to review and research ancient thoughts and wisdom, and recall the origin of our own culture in order to respond to the new, diverse world culture. Secondly, in the new century, our country has brought forward a great project to build a \"harmonious society.\" Fei Xiaotong has raised the issue of \"cultural self-consciousness.\" In order to build a \"harmonious society,\" we have to know our own \"culture.\" What is \"cultural self-consciousness\"? Fei Xiaotong in Reconsideration on Humanistic Value said:"}]}
{"conversation": [{"input": "", "output": "Cultural self-consciousness denotes that people who live in a context of some culture have \"self-knowledge\" of their own culture, and can explain its origin, development, characteristics, and its trend. It does not mean that people \"return to the original culture,\" and \"return to the ancients,\" and it does not mean \"complete Westernization\" or \"complete tahua 他化 (otherization)\" at the same time. The request for self-knowledge intends to strengthen the ability of self-determination in the process of cultural transformation, and grasp the initiative status of cultural choice in the process of adaptation to new conditions and new era (Fei 2005, p. 248)."}]}
{"conversation": [{"input": "", "output": "It means that we have to have \"self-knowledge\" of our culture and establish our place in our culture in the great historical era when we are building our \"harmonious society.\" Our place in our culture does not mean \"completely returning to the ancients\" and \"complete Westernization\"; instead, it means assuring that our own culture can take deep root in society, like leaves which flourish if the roots are deep. So we have to persist in our cultural understanding in order to be able to absorb and digest the outstanding cultures of other nations to nourish our own culture."}]}
{"conversation": [{"input": "", "output": "In this situation when we study our history and the prospect of our national culture, we have to adapt to the new trend of the contemporary development of world culture, that is, the \"New Axial Age.\" We have to have cultural self-consciousness in order to meet the goal of building a \"harmonious society.\" In the new historical era, what problems face the world and our society? Which issues should we address in order to realize \"the New Axial Age\" and our \"harmonious society\"?\n\nII"}]}
{"conversation": [{"input": "", "output": "Entering into the 21st century, the learning of the Chinese classics becomes popular. There are various opinions and explanations on this phenomenon. The so-called \"learning of the Chinese Classics\" can be found in Zhouli · Chunguan · Yueshi 周礼·春官·乐师, which is the earliest record: \"The duty of the official in charge of music is to administer the affairs of nation-owned school, and to teach the offspring of high-ranking officials music and dance.\" But, now, the \"learning of the Chinese classics\" seems to be the opposite of \"Western learning.\" The reason is that as we face the influence of \"Western learning,\" we encounter the problem of how to protect and develop our own traditional culture. The development of Chinese culture faces a dual task. One is that we must protect our culture, and maintain our cultural foundation. And the other is how we deal with Western culture. This has been the basis of the cultural dispute of \"China and the West, the Ancient and the Modern\" for the past hundred years. But today,"}]}
{"conversation": [{"input": "", "output": "Modern\" for the past hundred years. But today, in the time of globalization, we must go out of the dispute, synchronize the teachings of \"China and the West, and the Ancient and the Modern,\" and realize the ability of different cultures to coexist and prosper."}]}
{"conversation": [{"input": "", "output": "Today, there are various points of view about the \"learning of the Chinese classics,\" especially Confucianism, in academic and cultural circles. I will give a brief introduction in the following passages.\n\ni．Some scholars propose the outline as \"the reconstruction of Chinese Confucianism.\" They think that we \"must revive Confucianism omni-directionally in order to fight against the omni-directional challenge of Western civilization\" and \"the revival of Confucianism is an urgent affair to revive Chinese culture and reconstruct Chinese civilization.\" Therefore, they advocate establishing Confucianism as the national religion and realizing the so-called \"combination of politics and religion\" of China's ancient times (Jiang 2005, pp. 3-7)."}]}
{"conversation": [{"input": "", "output": "ii．There are two critiques of this point of view: One is from \"the school of liberalism.\" The critics believe that \"the theory that Confucianism can save the nation\" counteracts contemporary democratic politics and is harmful to the idea of \"equality.\" The critics assume that their purpose is to establish \"Confucianism\" as \"the national religion,\" and they \"attempt to ideologize Confucianism and make use of Confucianism as the instrument of dictatorship\" (Chen 2006, p. 6). Another critique is from Marxist scholars. They think that \"the essence of salvation in Confucianism is an exaggeration of moral function,\" and \"to apply the ontological Dao of Heaven and ontological nature and destiny to pursue the kingliness Dao of politics, but this only leads to the trap of feudal dictatorship again.\" \"The real savior can only be Marxism\" (Ibid.)."}]}
{"conversation": [{"input": "", "output": "iii．Some scholars fully affirm \"Confucianism\" in order to maintain and develop Confucian thoughts. For instance, modern neo-Confucians think that \"the Dao of kingliness without,\" which can adapt to modern democratic politics, can be developed from the learning of the sageliness within. They also think that the system of epistemology can develop from the Confucian \"learning of mind and nature.\" Others think that \" san gang wu chang 三纲五常 (the Three Bonds and the Five Moral Rules) in human relationships\" still have value. In the 1994 conference, Tu Weiming gave up his former belief that the Three Bonds still had value for the belief that \"the Five Moral Rules in human relationships still had value.\" His opinion on \"cultural China\" is important for making Chinese culture known to the world. But he divided \"cultural China\" into several circles, with the core circle including Chinese mainland, Taiwan, etc. The second circle includes the overseas Chinese. And the third circle includes those countries which have"}]}
{"conversation": [{"input": "", "output": "third circle includes those countries which have been influenced by Chinese culture. The fourth circle covers foreigners who study and enjoy Chinese culture. But one of his beliefs is debatable. He said: \"The category of cultural China is very broad. Some persons who have no consanguineous relationship with China, but have a great impact on China are also a part of cultural China\"(Tu 2002, p. 430). This is questionable. From this logic, we can infer the categories of \"cultural Europe\" and \"cultural America,\" and that Chinese thinkers like Confucius, Mencius, Laozi, and Zhuangzi had an impact on them, so they are also a part of \"cultural Europe\" and \"cultural America,\" too."}]}
{"conversation": [{"input": "", "output": "iv．Of course, some scholars think that the May Fourth Movement refuted Confucianism and to once again raise Confucianism to a high status is a historical regression.\n\nHow should we look at Confucian thoughts? There are various answers. Today, the many perspectives to this issue indicate that our society is progressing, because academic and cultural questions can only be raised in an environment of free discussion and improved by rational dialogue."}]}
{"conversation": [{"input": "", "output": "Of course, I myself have my own opinion on \"Confucianism,\" and debates will determine whether my opinion is right or not. It is just one voice. I have several opinions on academics and culture. First, there is no absolutely right way of thinking and culture in history, because each of them contains internal contradictions, including Confucianism. So, some aspects of Confucianism inevitably have historical limitations, and cannot adapt to the needs of modern society. The universal significance of Confucianism also needs to be interpreted in a modern way. Second, although thinking and culture are moving forward, the issues raised by ancient philosophers and their thoughts are the same as today because some philosophical issues last forever. For instance, the problem of \"the relationship between human and nature\" is still discussed in contemporary Chinese philosophy. Third, Bertrand Russell said: \"Contacts between different civilizations have often in the past proved to be landmarks in human progress\" (Russell"}]}
{"conversation": [{"input": "", "output": "to be landmarks in human progress\" (Russell 1922, p. 195). Any culture that wants to have continuous historical development must absorb and digest other nations' cultures, and a culture can only keep up with other cultures through mutual exchanges, especially in the era of globalization. Looking at Chinese history, the entry of Indian Buddhism has proven this. Chinese culture has benefited from Indian Buddhism; Indian Buddhism was further developed and promoted in China. It was absorbed by Chinese culture and had a profound impact on neo-Confucianism in the time of the Song and Ming dynasties. Today, we must absorb and digest Western culture and other nations' cultures, fully and systematically in the time of globalization. Only in this way can Chinese academics and culture adapt to the demands of contemporary human society and our own nation's development. Therefore, our culture must be national and international. Fourth, cultural subjectivity should be established. Any national culture must take root in"}]}
{"conversation": [{"input": "", "output": "Any national culture must take root in its own soil because it is necessary to understand, comprehend, protect and develop a native culture fully in order to rationally and healthily develop as well as have the capacity to absorb other nations' cultures in depth. A culture that is unable to maintain its autonomy and is unable to absorb other nations' cultures to enrich and develop its own will be wiped out or completely assimilated."}]}
{"conversation": [{"input": "", "output": "Based on the above discussions, we may analyze \"Confucianism\" from three different perspectives: political Confucianism, orthodox Confucianism, and academic Confucianism."}]}
{"conversation": [{"input": "", "output": "Confucianism has been intertwined with politics in past dynasties; undoubtedly, it played an important role in feudal dictatorship. Confucianism pays special attention to its function in moral cultivation, which has a positive side, but the negative side leads to absolute rule, making China a society of \"the rule of man,\" and making it difficult for China to achieve \"the rule of law.\" Confucians often moralized politics and glorified political rule; and they also politicized morality, making it an instrument of politics. Of course, some of the political philosophy in Confucianism limited dictatorship. For instance, \"to resist high-ranking official with virtue,\" \"people are the most valuable\" and \"to kill a dictator\"(King Xuan of Qi asked: \"Is it tolerable if a government official kills his king?\" Mencius said: \"He who destroys benevolence and righteousness is called a dictator. I just heard about King Wu of Zhou, the first king of Zhou Dynasty, who killed the dictator Zhou 纣, the last ruler of the Shang"}]}
{"conversation": [{"input": "", "output": "the dictator Zhou 纣, the last ruler of the Shang Dynasty, and I have never heard that he killed his king as an official.\")(Mencius 1980, Liang Huiwang Xia). It was also typical of Confucians to apply \" tian 天 (Heaven)\" in restricting the emperor's power. Confucians proposed that humans should revere \"Heaven\" and fate. In some circumstances, \"the interaction between Heaven and man\" can also restrict the \"emperor's power.\" For instance, when natural disasters or strange phenomena happened, officials would write to the emperor to warn him. Then the emperor would have to publish an imperial self-criticism. But speaking as a whole, the negative function of political Confucianism is more obvious because it was used by politics. In any case, the thoughts of \"stupid loyalty\" and \"my majesty is holy and wise, and your subject commits intolerable crime and should be put to death\" are not advisable. So when Confucianism is manipulated by politicians, many problems arise."}]}
{"conversation": [{"input": "", "output": "Orthodox Confucianism: the development and influence of schools with systematic traits and a successive heritage must have their own tradition whether it is in the West or in China. In China, Confucianism, Buddhism and Daoism all have their own traditions. Because schools with traditions continuously develop, among them, Confucianism is especially conscious of inheriting its tradition, and Confucians regard the inheritance of the cultural traditions of the Xia, Shang and Zhou dynasties as their responsibility. Confucius inherits \"the Dao of Yao and Shun and imitates King Wen and King Wu of Zhou\" (Zisi 1980, Chapter 30). Therefore, today we should consciously inherit our own cultural tradition. But if Confucianism overemphasizes its \"orthodox tradition,\" it might exclude other schools and suppress heterodoxy. Heterodoxy is to oppose and overthrow mainstream thought, and blaze a new path for new ways of thinking. Confucianism as a whole is relatively inclusive. For instance, Confucians hold that \"the myriad"}]}
{"conversation": [{"input": "", "output": "For instance, Confucians hold that \"the myriad things grow equally without harming each other and the circulation of the four seasons, the travel of the sun and the moon go smoothly without interference\" (Ibid.). But sometimes there is also a strong sense of exclusiveness in Confucianism. For instance, Mencius rejected Yang Zhu and Mozi, and he criticized Yang Zhu's lack of filial piety to his father because he advocated universal and equal benevolence and Mozi's lack of loyalty to the emperor because he insisted that individuals came first. Here, Mencius goes too far. Another example is Han Yu's exclusion of Buddhism. At that time, Buddhism had caused some problems, including a tremendous waste of national wealth. But Han Yu suggested \"the government should secularize Buddhism monks and nuns, burn off sutra, and transform Buddhism temples to civilian houses\" (Han 1991, p. 174). His words go too far. It is not good if factionalism is too strong."}]}
{"conversation": [{"input": "", "output": "\"The academic tradition of Confucianism\" is about the history of Confucian learning and its academic ideals. In this aspect, the positive value of Confucianism can be seen, and Confucianism can offer significant resources for human society. Now and in the future, Confucianism should not be ideologized. Learning is learning, and it should not depend on politics. No school of learning should be viewed as the ruling one and the \"contention of a hundred schools of thought\" should be put into practice. Of course, we must analyze the thoughts offered by sages and outstanding men in history, and interpret them according to contemporary circumstances in order to uncover resources which can assist in the great rejuvenation of the Chinese nation and be universally significant for the rational and all-around development of human society. In order to achieve this goal, Confucianism should be renewed in order to make it a source of real spiritual wealth.\n\nIII"}]}
{"conversation": [{"input": "", "output": "III\n\nWe may judge the value of learning from many perspectives, such as politics, economics, science and technology. Perhaps it is most important to make a philosophical judgment on the value of a school. Therefore, we must learn about the main problems faced by our society, nation, and mankind. These issues should be the starting point for considering philosophical questions."}]}
{"conversation": [{"input": "", "output": "What are the main issues in contemporary human society? In my opinion, there are three: one is the relationship between man and nature, a conflict which is quite serious. The second is the relationship between man and man, including relationships between man and self (man and society), nation and nation, and people and people. The third problem is the relationship between body and mind. The biggest problem facing mankind is the conflict between man and nature, man and man (man and society), and the conflict within oneself. These issues are related to building a \"harmonious society\" and human society's \"peaceful coexistence.\" In my opinion, the three philosophical propositions, \"the unity of nature and man,\" \"the unity of self and others\" and \"the unity of body and mind,\" can provide some valuable approaches and important philosophical resources to resolve the three conflicts. Of course, I do not mean that these problems can only be solved by Confucianism."}]}
{"conversation": [{"input": "", "output": "As we enter the 21st century, we will see that the past century was a century of rapid development, a progressive century, but it was also a tragic century full of conflict and fighting. In one hundred years, there were two world wars, and more than a hundred million people died unnaturally due to war. Many cultural artifacts made by mankind several centuries ago were destroyed. China has experienced much suffering, but has also made great progress in the past one hundred years. In this process, we nearly completely negated our cultural tradition, and we refused to absorb some progressive Western cultures for a long time, too. It led to social problems, such as \"a crisis of belief,\" \"moral vacuum,\" \"environmental pollution\" and \"money worship.\" How should we tackle these problems? I, and not only me, but other scholars, too, think that we can find philosophical resources from the past 5,000 years to deal with these problems. Many scholars have looked for answers to these problems. Of course, we should not"}]}
{"conversation": [{"input": "", "output": "to these problems. Of course, we should not think that thoughts and culture can solve all problems. If we think that thoughts and culture can tackle all problems, it will lead to \"cultural determinism.\" Then it will be like the belief that science and technology can tackle human and social problems, leading to the trap of \"the omnipotence of science,\" of \"scientism.\" Therefore, when we discuss \"the significance of Confucianism,\" we simply want to find resources and approaches which can be applied to contemporary human and social problems, and a way to deal with these problems."}]}
{"conversation": [{"input": "", "output": "IV"}]}
{"conversation": [{"input": "", "output": "On the problem of \"conflict between man and nature,\" in 1992, 1,575 scientists, including half the Nobel laureates, signed the \"World Scientists' Warning to Humanity,\" which stated that human beings and the natural world are on a collision course. In my opinion, the warning signaled that human kind will encounter a serious crisis if the world continues as it is now. Advanced science and technology can benefit people, but as a part of nature, people not only control a lot of instruments to destroy nature, but also control weapons which can be used to destroy human beings in the process of conquering nature. The never-ending exploitation and destruction of nature results in consequences such as the waste of natural resources, the depletion of the ozone layer, the poisoning of the ocean, environmental pollution, the sudden and sharp growth in the human population, and ecological imbalance. The result is the destruction of \"a harmonious nature\" and \"the harmonious relationship between man and nature,\""}]}
{"conversation": [{"input": "", "output": "harmonious relationship between man and nature,\" threatening conditions for human existence. These situations have a relationship with the subject-object dichotomy in Western philosophy. For instance, in A History of Western Philosophy , Russell said: \"The philosophy of Descartes. . . it brought to completion, or very nearly to completion, the dualism of mind and matter which began with Plato and was developed, largely for religious reasons, by Christian philosophy. . . the Cartesian system presents two parallel but independent worlds, that of mind and that of matter, each of which can be studied without reference to the other\" (Russell 1972, p. 567). It means that for a long time, spirit and matter have been regarded as independent and isolated in Western philosophy. Therefore, this kind of philosophy is established on an \"external relationship\" (\"man\" and \"nature\" are two unrelated factors), or it can be said that they regard \"mind\" and \"matter\" as two independent dual factors, and when Western"}]}
{"conversation": [{"input": "", "output": "as two independent dual factors, and when Western philosophers study one, they do not involve the other (but Western philosophy has changed, for instance, Whitehead criticizes the dualism in the traditional way of thinking in his Process Philosophy ). It means that Western thought involves the dualism of \"subject-object\" (\"mind\" and \"matter,\" or \"nature\" and \"man\") from Plato in the Axial Age. But Chinese philosophy is different because it is based on \"the unity of Heaven and man\" (subject and object are connected and cannot be divided)."}]}
{"conversation": [{"input": "", "output": "One of the origins of Chinese philosophy is Zhou Yi 周易 (The Book of Changes ). There is an important passage on the Bamboo Slips unearthed in Jingmen, Hubei Province, in 1993. It states (Jingmen 1998, Yucong yi 语丛一):\n\nThe Rituals describes the manners of intercourse.\n\nThe Music is used to enjoy or educate.\n\nThe Book of History is □□□□ [sic].\n\nThe Book of Odes is a collection of poems of the past and the present.\n\nThe Book of Changes is to communicate the Dao of nature and the Dao of man.\n\nThe Spring and Autumn Annals is a collection of affairs of the past and the present."}]}
{"conversation": [{"input": "", "output": "These bamboo slips were written around 300 BC. They say that change communicates the Dao of nature and the Dao of man. It means that The Book of Changes studies the Dao of Heaven (law of Heaven or nature) and the Dao of man (order in society) and why they are connected through a comprehensive study of the subjects. That is, people in ancient times had already realized that they had to include \"man\" when studying \"nature,\" and when studying \"man,\" they had to involve \"Heaven,\" too. This is \"the unity of nature and man.\" In fact, this had already been revealed in Confucius' Analects . Zi Gong said: \"I cannot hear Master Confucius' saying about nature and the Dao of nature\" (Confucius 1980, Gongye Chang). Although Zi Gong had never heard Confucius speak about \"nature and the Dao of nature,\" he brought forward this issue, which indicates that there was great interest in the relationship between \"human nature\" (man) and \"the Dao of Heaven (nature).\" When looking at the development of human society, people"}]}
{"conversation": [{"input": "", "output": "at the development of human society, people originally came across the relationship between \"man\" and \"nature (Heaven)\" because humans cannot live without \"nature.\" Therefore, the ancient Chinese always paid attention to \"the relationship between man and nature.\""}]}
{"conversation": [{"input": "", "output": "Of course, there are various attitudes and methods to deal with \"the relationship of man and nature.\" Some scholars held that man should comply with nature; some scholars thought that man should make use of \"nature\" to serve man, \"know and apply nature to serve people\"; and some scholars held that \"both man and nature have their own laws and advantages.\" But the mainstream Confucian thinkers believed in \"the unity of man and nature.\" The so-called \"unity of man and nature\" means that \"nature\" is inseparable from \"man,\" and \"man\" is inseparable from \"nature,\" too."}]}
{"conversation": [{"input": "", "output": "Why is there such a belief? Well, it has a long history. We know that The Book of Changes was originally a fortune-telling book used to predict good or bad luck, and misfortune or good fortune. Who was asked to answer people's fortunes? \" Tian \" 天 (Heaven). \"Man\" asks \"tian \" about good or bad luck, and misfortune or good fortune. The Book of Changes recorded these answers, and so it became a book on the relationship between \"Heaven\" (tian ) and \"man.\" Subsequently, various interpretations of this book formed a new one, that is, Yizhuan 易传 (The Appendices to the Book of Changes). Among them, The Appended Remarks in particular can be regarded as a philosophical interpretation of The Book of Changes . The Book of Changes solves the problem of the relationship between \"Heaven\" and \"man,\" then what is the relationship between \"Heaven\" and \"man\"? The Appended Remarks answers this. It argues that The Book of Changes includes everything, and the book not only includes \"the Dao of Heaven,\" \"the Dao of earth,\" but"}]}
{"conversation": [{"input": "", "output": "\"the Dao of Heaven,\" \"the Dao of earth,\" but also includes \"the Dao of man.\" Although \"the Dao of Heaven\" is manifested by yin and yang , \"the Dao of earth\" is presented as \"hardness\" and \"softness,\" and \"the Dao of man\" is manifested as \"benevolence\" and \"righteousness.\" The principle of the three is united, and the three are the manifestation of qian 乾 and kun 坤. The Confucian Zhang Zai in the Song Dynasty said: \"Heaven, earth, and man all have the Dao of qian and kun . The Change penetrates in Heaven, earth, and man, and yin and yang are its substance (qi ), hardness and softness are its form, and benevolence and righteousness are its nature\" (Zhang 1978, p. 235). From the example in The Book of Changes that unites Heaven (earth) and man, we can see that Heaven and man are a connected entity. The reason that \" qian \" and \" kun \" are used to describe the unity of \"Heaven,\" \"earth\" and \"man,\" is that \" qian \" denotes vigorous movement and \" kun \" denotes generosity and virtue in the Appendices to the Book"}]}
{"conversation": [{"input": "", "output": "and virtue in the Appendices to the Book of Changes. Therefore, \"man\" has a special responsibility for \"Heaven and Earth\" (Heaven). \"Man\" should know what is demanded by Heaven and Earth in the spirit of \"constantly striving for self-improvement\" and \"with profound generosity to contain things or complete things.\" Zhang Zai said, \"the Dao of Heaven\" and \"the Dao of man\" is similar in the sense of \"reason or truth.\" If we want to know the principle of being a man, we have to know the Dao of \"Heaven and Earth,\" and if we know the truth of \"Heaven and Earth,\" we can know the principle or law of \"man\" (society)."}]}
{"conversation": [{"input": "", "output": "Confucians in the Song Dynasty developed \"the unity of nature and man.\" For instance, Cheng Yi said: \"Is it allowable to know the Dao of man but do not know the Dao of nature? The Dao is one. Is it right if the Dao of man is one, and the Dao of nature is another one?\" (Cheng 2004, Er Cheng Yishu , Vol. 18). According to the Confucian thinking, \"nature\" and \"man\" cannot be divided, and they cannot be regarded as an external and opposite relationship, and we cannot study only one of the two. Zhu Xi expressed this idea much clearer. He said: \"Nature is man, and man is nature. At the beginning of human birth, they are produced from nature; and after the birth, nature is human, too\" (Zhu 1990, Vol. 17). Zhu Xi held that \"nature\" cannot be independent of \"man,\" and \"man\" cannot be independent of \"nature.\" At the time of birth, humans come from nature, but when there is a human being, the Dao of \"nature\" (Heaven) is embodied by \"man.\" In other words, \"humans\" are responsible for \"nature.\" If there were no \"humans,\""}]}
{"conversation": [{"input": "", "output": "for \"nature.\" If there were no \"humans,\" how would the lively atmosphere of \"nature\" be embodied, how would \"the constantly striving to become stronger\" of \"nature\" be embodied and how would \"containing things or completing things with profound generosity\" of the \"earth\" be embodied? So man should know that \"the work to establish mind or heart for Heaven and Earth\" and \"the work to establish life for people\" is the same and cannot be separated. Therefore, the Yucong yi of Guodian Zhujian 郭店竹简·语丛一 (Collection One of the Guodian Bamboo Slips for Writing ) said: \"The Dao can be mastered after knowing what Heaven (nature) does and what man does. If we know the Dao , then we know what fate is\" (Jingmen 1998). If we know \"the Dao of nature (Heaven)\" (the law of nature), and the Dao of man (the law of human society and life), then we can know the unified principle or reason for \"nature or Heaven\" and \"man,\" and the development of \"nature or Heaven\" (the Dao of nature or Heaven) and \"man\" (\"the Dao of man,\""}]}
{"conversation": [{"input": "", "output": "of nature or Heaven) and \"man\" (\"the Dao of man,\" society). Confucius said: \"It is necessary to know destiny or fate mandated by Heaven\" (Confucius 1980, Weizheng). He means that \"man\" should know about \"nature or Heaven.\" Confucius also said: \"Man should have reverence for fate or destiny as mandated by Heaven or nature\" (Ibid. , Jishi), and cannot randomly destroy the law of development of \"nature or Heaven.\" A Chinese philosopher never regards \"nature or Heaven\" as a dead thing. Instead, it is organic, constantly developing, growing, and united with man as an entity. It is common sense that the existence of \"man\" cannot be separated from \"nature or Heaven,\" but why does \"man\" regard \"nature or Heaven\" as an opposing object, and recklessly destroy and conquer \"nature\" ? It is because he regards the relationship between \"nature\" and \"man\" as external, and does not know that the relationship between \"nature\" and \"man\" is close and internal. \"The internal relationship\" is different from \"the external"}]}
{"conversation": [{"input": "", "output": "relationship\" is different from \"the external relationship\" because \"the external relationship\" denotes that \"nature\" and \"man\" are independent and unrelated. But \"the internal relationship\" denotes that \"nature\" and \"man\" have a close relationship. Therefore, \"the unity of nature and man\" is an ancient philosophical proposition in Chinese philosophy, and it is the cornerstone of Chinese Confucian thought as well as a proposition which needs to be continuously re-interpreted by human society. When we consider the problems of human beings and our relationship with nature, we should bear in mind the idea of \"the unity of nature and man,\" and we must deepen our discussion of the close relationship between \"nature\" and \"man.\" Human society has neglected the close relationship between \"nature\" and \"man\" for a long time, and so are we now being punished by nature? Why have we chosen a confrontational relationship with nature?"}]}
{"conversation": [{"input": "", "output": "The idea of \"the unity of nature and man\" (the thought, \" yi 易(change) is to communicate the Dao of nature with the Dao of man\"), which originated from The Book of Changes , supplies a way of thinking that resolves the current conflict between nature and man. It can inspire us in the following three aspects."}]}
{"conversation": [{"input": "", "output": "Firstly, \"the unity of nature and man\" as a way of thinking says that people ought not to regard \"man\" as the opposite of \"nature\" because \"man\" is a part of \"nature\" and \"the birth of man is from nature.\" Acts to destroy \"nature\" are the same as destroying \"man,\" and \"man\" will be punished by \"nature.\" Therefore, \"man\" should \"know nature\" (know nature in order to reasonably make use of nature) and should \"revere nature\" (revere nature and regard work to protect nature as a holy obligation). Now, we emphasize only \"knowing nature\" and blindly use \"knowledge\" to exploit and conquer \"nature\" and even destroy \"nature.\" But man does not know that we should revere \"nature.\" It is definitely an extreme manifestation of \"scientism\" (the omnipotence of science and technology). \"Scientism\" denies the holiness of \"nature or Heaven,\" and consequently denies the transcendence of \"nature or Heaven.\" Thus, humanist spirit loses its foundation. The Chinese thought of \"the unity of nature and man\" holds that \"knowing"}]}
{"conversation": [{"input": "", "output": "\"the unity of nature and man\" holds that \"knowing nature\" is the same as \"revering nature.\" If we \"know nature\" but do not \"revere nature,\" we will regard \"nature\" as a dead thing, not knowing that it is organic, alive, and vigorous. \"Revering nature\" but not \"knowing nature\" leads man to regard \"nature or Heaven\" as a mystical power outside of \"man,\" and does not help man gain the real favor of nature. \"Knowing nature\" is united with \"revering nature,\" and it is an important manifestation of \"the unity of nature and man,\" reflecting the inner obligation of \"man\" to \"nature.\" The philosophical proposition, \"the unity of nature and man,\" symbolizes the complicated relationship between \"nature\" and \"man,\" which not only includes how \"man\" should understand \"nature,\" but also that \"man\" should revere \"nature\" because of its holiness. This is the reason why Chinese Confucianism has not become a universal religion(like Buddhism and Christianity), but Confucianism possesses a certain \"religiosity.\" Confucian"}]}
{"conversation": [{"input": "", "output": "possesses a certain \"religiosity.\" Confucian thought has a religious function in China, that is, Confucians think that the \"inner\" morality of \"man,\" which is mandated by \"nature,\" needs moral cultivation to realize its \"transcendence\" as \"transcendence from an ordinary person to the level of a sage.\" Therefore, \"the unity of nature and man\" is not only a recognition of \"nature,\" but also a realm of life that \"man\" should pursue. The reason is that \" tian \"(nature, Heaven) does not just mean nature; it also means \"Heaven\" in the sense of holiness. \"Human nature\" should be asked to reach a transcendent sphere which is \"equal to tian (Heaven, nature). In this sense, \"man\" and \"nature\" are not in opposition. Instead, \"man\" is united with \"Heaven and Earth.\" For instance, Mencius said, \"The people of the place where the superior man has visited will be influenced and educated; the impact at the place where the superior man has stayed is miraculous, and the sage acts along with Heaven and Earth\" (Mencius 1980,"}]}
{"conversation": [{"input": "", "output": "acts along with Heaven and Earth\" (Mencius 1980, Jinxin Shang). In this way, the superior man realizes personal transcendence. This way of thinking not only helps us get rid of the problem of \"the division between Heaven and man\" (the antagonism of Heaven and man), but also opens a way for human beings to attain the ideal human realm."}]}
{"conversation": [{"input": "", "output": "Secondly, we cannot regard the relationship between \"Heaven(nature)\" and \"man\" as a kind of external relationship, because \"Heaven is man, and man is Heaven\" and so \"Heaven\" and \"man\" are inherently connected. \"Man\" cannot be separated from \"Heaven,\" and \"man\" cannot survive without \"Heaven\"; \"Heaven\" cannot be separated from \"man,\" without \"man,\" the reason of \"Heaven\" cannot be embodied, and so who can realize \"the Dao of Heaven\"? Understanding the relationship between \"Heaven\" and \"man\" is a characteristic of Chinese philosophy. On this point, Wang Fuzhi made an important observation. He reviewed ancient scholars' theories and concluded that they had merely grasped the outer phenomena of the pre-Qin Confucianism, and thought that The Book of Changes was only about \"the Dao of Heaven,\" but did not know that The Book of Changes had been the root or foundation of \"the Dao of man\" since the Han Dynasty (Wang 1975, Vol. 9, Qiancheng Shang). Zhou Dunyi's doctrine of \" taiji picture\" is about the root (origin)"}]}
{"conversation": [{"input": "", "output": "of \" taiji picture\" is about the root (origin) of \"the unity of Heaven and man,\" which explains that the birth of man is the result of a change in \"the Dao of Heaven.\" While changing into \"the Dao of Heaven,\" Heaven gives its essential part to \"man\" and makes \"man\" possess \"human nature,\" which is different from other things. Then, man can discover that all the principles of moral human relations of \"the Dao of man\" (the rules of human society) are in the order of the yin-yang movement of \"the Dao of Heaven\" (the law of the universe). \"The Dao of man\" and \"the Dao of Heaven\" should be united. \"The Dao of man\" is based on \"the Dao of Heaven\" because \"man\" is a part of Heaven (nature), so a discussion of \"the Dao of man\" cannot be separated from \"the Dao of Heaven,\" and discussion of \"the Dao of Heaven\" must also take \"the Dao of man\" into consideration because \"the principle of daily life and things\" of \"the Dao of man\" is in the order of the yin-yang movement of \"the Dao of Heaven.\" Zhang Zai said that the"}]}
{"conversation": [{"input": "", "output": "of \"the Dao of Heaven.\" Zhang Zai said that the Book of Changes \"contains the principle of Heaven, and also includes the Dao of man\" (Zhang 1978, p. 65)."}]}
{"conversation": [{"input": "", "output": "Thirdly, why does Confucian philosophy hold that there is an \"internal relationship\" between \"Heaven and man\"? From the Western Zhou Dynasty, there is an intellectual tradition described as \"the ear of Heaven is the ear of my people, and the eye of Heaven is the eye of my people\" (Mencius 1980, Wanzhang Shang). The tradition can be traced from Confucius and Mencius to Cheng Hao, Cheng Yi, Zhu Xi, Lu Jiuyuan and Wang Yangming. On this point, Zhu Xi's saying reflects Confucius' consistency on \"the learning of benevolence.\" He said: \"The man of benevolence\" \"should have the heart to produce abundantly in the sense of nature, in sensing the heart of tender affection for man and beneficence for things; the benevolent man's heart includes four morals(benevolence, righteousness, rituals, and wisdom) and penetration into the four beginnings of the four morals\" (Zhu 1936, Vol. 13). \"The Dao of Heaven\" continuously produces, and regards benevolence as the heart. \"Heaven\" (nature) can make myriad things grow well, so"}]}
{"conversation": [{"input": "", "output": "(nature) can make myriad things grow well, so \"man\" should follow the example of \"Heaven\" (nature), and show kindness to man and benefit myriad things. The reason is that \"Heaven and man is united as a whole\" and \"man\" obtains the essence of \"Heaven\" to become a \"man,\" so man should realize the function of \"nature\" (Heaven) and \"the tender affection for other man, and bring benefits to things.\" \"The heart of Heaven\" and \"the heart of man\" is actually the same heart. \"Man\" must realize \"the Dao of Heaven\" and sense \"the Dao of Heaven.\" The value of life is to realize \"the destiny (fate) of Heaven,\" so the relationship between \"Heaven\" and \"man\" is actually internal. We discuss the proposition of \"the unity of Heaven and man\" and understand it philosophically on the above points to see its real spirit and value. It is a kind of world view, a way of thinking that is applied to an interpretation of \"the unity of Heaven and man.\" Its significance is that it endows \"man\" with an inescapable responsibility. \"Man\""}]}
{"conversation": [{"input": "", "output": "\"man\" with an inescapable responsibility. \"Man\" can realize its own transcendence, and achieve the ideal \"unity of Heaven and man\" only in the process of \"imitating Heaven(nature)\" (enhancing to the sphere of \"Heaven\")."}]}
{"conversation": [{"input": "", "output": "Of course, the Confucian idea of \"unity of Heaven and man\" probably cannot directly solve specific problems in human society's \"conflicts between man and nature.\" However, as a philosophical proposition, the thought of \"the unity of Heaven and man\" holds that \"Heaven\" and \"man\" cannot be separated; instead, \"Heaven\" and \"man\" should be regarded as an inherent union. There is an internal communication between \"Heaven\" and \"man,\" which undoubtedly provides a positive way of thinking for philosophically resolving the relationship between \"Heaven\" and \"man.\"\n\nV"}]}
{"conversation": [{"input": "", "output": "\"The conflict between man and man\" that exists in contemporary society is more complicated than \"the conflict between man and nature.\" Interpersonal conflict is not only related to the various conflicts between \"self and others,\" \"man and community,\" \"nation and nation,\" \"people and people\" and \"region and region.\" For instance, the pursuit of material needs and power, the struggle for natural resources, and the expansion of possession and ambition cause conflict and war between nations, peoples, and regions, and lead to \"imperial hegemony\" and \"terrorism.\" Excessive preoccupation with the pursuit of money and the enjoyment of material goods, especially the ruling class' corruption and their oppression of ordinary people, causes tensions in the relationships between people, a negative social atmosphere, numerous factions, and factionalism. In society, children, youth, and the aged all have their own problems. Misunderstandings and hostility in daily life, the isolation of souls, then lead to the dissolution"}]}
{"conversation": [{"input": "", "output": "isolation of souls, then lead to the dissolution of social harmony. This trend will result in the collapse of human society. Does Confucianism provide a helpful intellectual resource for contemporary society's faults? In my opinion, the Confucian \"learning of benevolence\" may have much significance for the formation of harmony \"between man and man,\" between nations, peoples, and regions, or \"harmonious society.\""}]}
{"conversation": [{"input": "", "output": "The volume of \" xing zi ming chu 性自命出 (nature coming out of fate)\" in Guodian Zhujian says that \" Dao originates from affection (feeling, emotion), and affection comes from nature. The beginning is close to affection, and the end is close to righteousness.\" It means that interpersonal relationships are initially founded on affection (feeling), and affection comes from human nature. Therefore, at the start of interpersonal relationships, affection is more important (such as the affection between a mother and child), and later on, morality and justice (Dao , or the way, and justice or righteousness) become more important than affection. Here, \"the Dao \" denotes \"the Dao of man,\" which means the law of interpersonal relationships or principles of social relations. It is connected with \"the Dao of Heaven,\" but different from \"the Dao of Heaven,\" which means the law of nature (or the external world beyond \"man\"). \" Dao originates from affection,\" meaning that interpersonal relationships are initially founded on"}]}
{"conversation": [{"input": "", "output": "relationships are initially founded on affection. It is the starting point of Confucius' \"learning of benevolence.\" Confucius' disciple Fan Chi asked him what \"benevolence\" was, and Confucius answered, \"to love people.\" Where does the moral command \"to love people\" come from? Zhongyong quotes Confucius: \"Benevolence is the character of man, and it is foremost to love family\" (Zisi 1980, Chapter 20). The moral character of benevolence is inborn, and it is essential to love one's own family. But Confucians think that the spirit of benevolence cannot just rest on the love of one's own family. The Guodian Zhujian says, \"It is affection to love family sincerely, but benevolence is understood as a broad affection for ordinary people, not only affection for one's father\" (Jingmen 1998). It is natural to have much love for one's own family; love (affection) that is extended to other people can be regarded as \"benevolence.\" There is also the saying, \"filial piety should be extended to affection for ordinary people"}]}
{"conversation": [{"input": "", "output": "be extended to affection for ordinary people under the sky\" (Ibid., Tang yu zhi dao). However, affection for one's family is the foundation of affection for others. It means that the Confucian \"learning of benevolence\" requires an extension of the affection for one's family to the affection of ordinary people. The principle, \"put oneself in the place of another,\" and the practice, \"treat the aged with respect in my family, and extend that respect to the aged outside of my family; treat the young in my family with tenderness and then extend that tenderness to the young outside of my family\" (Mencius 1980, Liang Huiwang Shang), reflect benevolence. It is not easy to abide by the principle \"put oneself in the place of another.\" One must take \"the Dao of zhong 忠 (the full development of one's original good mind) and shu 恕 (the extension of that mind to others),\" described as \"you do not do to others what you do not want them to do to you\"(Confucius 1980, Yanyuan), \"if you wish to establish your own character,"}]}
{"conversation": [{"input": "", "output": "\"if you wish to establish your own character, also establish the character of others, and if you wish to be prominent, also help others to be prominent\" (Ibid., Yongye), to be the principle for carrying out \"benevolence.\" (Zhu Xi's Sishu Jizhu explains: \"To realize one's good to the best is zhong , and the extension of one's good is shu .\") If \"benevolence\" is extended to society (all human society), it is like Confucius' saying, \"To master oneself and return to ritual is benevolence. If a man (the ruler) can for one day master himself and return to the rites(ceremony), all under Heaven will return to benevolence. To practice benevolence depends on oneself. Does it depend on others?\" (Ibid., Yanyuan). In the past, \"overcome selfish desire\" and \"revive the ritual\" had always been explained as two parallel acts, but such an understanding is not correct in my opinion. Overcoming selfish desire and reviving the ritual are benevolence means that it is \"benevolence\" if \"reviving the ritual\" is based on \"overcoming"}]}
{"conversation": [{"input": "", "output": "if \"reviving the ritual\" is based on \"overcoming selfish desire.\" Fei Xiaotong explains this well. He said: \"Only overcoming selfish desire, the ritual can be revived. To revive the ritual is a necessary condition for entry into society and becoming a social person. To limit one's selfish desire or to raise one's selfish desire may be the key difference between Western and Eastern cultures\" (Fei 2002, p. 4). This is a reasonable explanation. If one enters society, he must require something of himself. For instance, he should ask himself to abide by the principle, \"you do not do to others what you do not want them to do to you,\" then he can follow social criterion (the ritual) and become a social person. A nation is the same; it must abide by the requirements of the world \"pact\" and the general rules. Then the world pact and general rules can be preserved. Fei Xiaotong thought that \"the restriction of selfish desire\" in Chinese culture was good for interpersonal relationships, while \"the encouragement of"}]}
{"conversation": [{"input": "", "output": "relationships, while \"the encouragement of selfish desire\" in Western culture, which placed the self above other persons or other nations, surely and easily led to conflict and war. According to Zhu Xi, the saying can be understood as \"conquering selfish desire and returning to the rituals, which represent the principle of Heaven\" (Zhu 1983). He means that we should restrict our own selfish desire in order to conform to rituals and criterion in our behaviors and actions. \"Benevolence\" is man's innate characteristic (\"affection is originated from nature\"); in the sense of social life, \"the ritual (ceremony)\" is the external system which regulates people's behavior, and its function is to regulate interpersonal relationships in order to ensure harmony. It symbolizes that \"the importance of the use of rites (ceremony) is harmony.\" Demanding that people obey the ritual (ceremony) must be based on their internal heart (mind) of \"the affection for others,\" which conforms to \"benevolence.\" Confucius says: \"To"}]}
{"conversation": [{"input": "", "output": "conforms to \"benevolence.\" Confucius says: \"To practice benevolence depends on oneself. Does it depend on others?\"(Confucius 1980, Yanyuan). On the relationship between \"benevolence\"and \"rites (ceremony),\" Confucius clearly said: \"If a man is not benevolent, what has he to do with rites (ceremonies, etc.)? If he is not benevolent, what has he to do with music?\" (Ibid., Bayi). Without the heart (mind) of benevolence, the system of rites (ceremony) and music is deceptive, and is for cheating. Therefore, Confucius held that society can be harmonious and peaceful if people consciously pursue \"benevolence,\" base \"the heart(mind) of benevolence\" on certain criterion, and put it into practice in daily society. This is the meaning of the saying \"if a man (the ruler) can for one day control himself and return to the rites (ceremony), all under Heaven will return to benevolence\" (Ibid., Yanyuan). The action of pursuing benevolence in daily practice is similar to \"seeking to reach the greatest height and brilliancy and"}]}
{"conversation": [{"input": "", "output": "to reach the greatest height and brilliancy and follow the Dao of the Mean\" in Zhongyong . \"Seeking to reach the greatest height and brilliancy\" (Zisi 1980, Chapter 27) means that people should pursue the highest principle, the ideal of benevolence, in life; \"To follow the Dao of the Mean\" asks people to realize the spirit of \"benevolence\" in daily life (\"the doctrine of the mean, denotes the use of the mean.\") \"Seeking to reach the greatest height and brilliancy\" and \"to follow the Dao of the Mean\" cannot be separated into two parts, and \"the Dao of sageliness within and kingliness without\" is the highest Confucian ideal. Today, we are trying to build a harmonious society, so Confucius' sayings are very important. There are many explanations of \"benevolence\" in the Confucius Analects , but there are no words for \"benevolent governance.\" However, \"to lead the people with virtue and regulate them by the rules of ceremonies (rites, property),\" \"to love people widely,\" \"to elect the virtuous and able talents,\""}]}
{"conversation": [{"input": "", "output": "\"to elect the virtuous and able talents,\" \"to extensively bring benefit to the people and bring salvation to all\" etc. are all about \"benevolent governance.\" There are many discussions of \"benevolent governance\" in Mencius , and the meaning of \"benevolent governance\" is broad. Some of the explanations are not compatible with the needs of contemporary human society, but two of them are important in helping us to build a harmonious society and achieve world peace. One is that \"the practice of benevolent government\" should ensure people to have fixed property. Mencius said: \"The people follow the right Dao , because they have fixed property and stable hearts, and without fixed property, there cannot be stable hearts\" (Mencius 1980, Teng Wengong Shang). He means that ordinary people should have some fixed property in order to ensure that they have certain moral and behavioral principles. Without fixed property, a person will not have moral ideas and behavioral guidelines. Mencius said: \"Benevolent governance"}]}
{"conversation": [{"input": "", "output": "guidelines. Mencius said: \"Benevolent governance should start with the private ownership of land\" (Ibid.). He means that a benevolent government should ensure that ordinary people have their own land first. I believe that we must ensure that ordinary people have some fixed property if we truly want to build a harmonious society. At the international level, every nation and people should possess the wealth that they deserve; powerful nations should not exploit other nations' wealth and resources or pursue power politics. The second point of Mencius' \"benevolent governance\" opposes unjust war. He said, \"Those who carry out the kind and right Dao will gain more support; otherwise, others will find scant support who lose the kind and right Dao .\" Here, \"the Dao \" means \"morality and justice.\" In Gongsun Chou Xia there is a passage saying that favorable weather is less important than advantageous terrain, and advantageous terrain is less important than the support of the people. It reads:"}]}
{"conversation": [{"input": "", "output": "It is not needed to confine civilians by a national boundary, not necessary to protect a nation with a dangerous mountain, and to threaten the world by the weapons of destruction. Those who carry out the kind and right Dao will gain more support. Others who give up the kind and right Dao will find scant support. He who has the least support, his family and relatives will all oppose him, and all the people under the sky will come and pledge allegiance to he who has the most support. The just superior man will win if he launches a war against those who are opposed by all supporting forces, even by his family and relatives, or he need not launch the war (Mencius 1980, Gongsun Chou Xia)."}]}
{"conversation": [{"input": "", "output": "The passage tells us that it is not necessary to have national boundaries to restrict civilians, to depend on advantageous terrain to protect a nation, and to rely on weapons of mass destruction to threaten the world. Confucians usually divide war into two kinds: \"the just war\" and \"the unjust war.\" Mencius says, \"there is no just war in the Spring and Autumn Period\" (Ibid., Jinxin Xia), and \"those who lose public support will lose the regime\" (Ibid., Lilou Shang). This idea also applies to the ruler of a nation. In the early Han Dynasty, Jia Yi wrote an article, Guo Qin Lun 过秦论 (An analysis of the fall of the Qin Dynasty). In his article, he concluded that the Qin Dynasty fell because \"the Qin government did not carry out the policy of benevolence and righteousness after it had established a united nation, so it lost sovereignty even though it had taken over national power and had many advantages\" (Jia 1989, Vol. 1). He quoted the proverb, \"the past events are today's lesson.\" Isn't that the wisdom we"}]}
{"conversation": [{"input": "", "output": "are today's lesson.\" Isn't that the wisdom we should absorb today? Such Confucian thoughts should have some meaning to the rulers of a nation and for the ruling group of the world's developed nations. \"Manage state affairs and pacify the world\" for \"benevolent governance\" and \"the Dao of kingliness,\" instead of \"arbitrariness\" and oppression."}]}
{"conversation": [{"input": "", "output": "Since Samuel P. Huntington presented his thesis on the conflict of civilizations in 1993, it has been hotly debated by scholars from all countries. In human history, it is not uncommon to find conflicts and war caused by cultural differences (for instance, differences in philosophy, religion, values). Having entered the 21st century, there is no world war, but regional wars frequently break out between nations, peoples, and regions, with political and economical problems being important reasons, but culture is also an important reason. To resolve conflicts and even wars due to cultural differences, perhaps Confucius' notion of \"harmony without sameness\" might be a very important principle."}]}
{"conversation": [{"input": "", "output": "In Chinese history, there are two concepts, \" he 和 (harmony)\" and \"tong 同 (sameness),\" which are regarded as different, so there is the so-called \"discrimination of harmony and sameness.\" According to the records on Zhaogong ershi nian of Zuozhuan 左传·昭公二十年 (the 20th year of the Duke Zhao, Zuozhuan ), \"Duke Zhao asked, 'Is only Liang Qiuju harmonious with me?' Yanzi (Yan Ying) answered, 'Ju is the same as you. Is it harmonious with you?' The Duke said, 'Is harmony different from sameness?' Yan answered, 'It is different. It is like cooking a thick soup, which needs water, fire, vinegar, catsup, salt, and plum to cook fish or meat, firewood to burn, and then the cook will get it seasoned to assure a fine taste. If the taste is too mild, the cook will add seasoning, and if the taste is too thick, he will add water to dilute the taste. When the superior man has the soup, he will find it delicious. The relationship between the emperor and his officials is alike. . . . Now Ju is different, because he always agrees"}]}
{"conversation": [{"input": "", "output": ". . Now Ju is different, because he always agrees with you no matter what decisions you make. It is like adding water to improve the flavor of water. Who would want this? If musical instruments always play the same tone, who would listen to it? This is why sameness should not be advocated'\" (Zuo 1980, Zhaogong ershi nian). In Zhengyu of Guoyu 国语·郑语, \"The harmonious relationship between things is helpful to produce new things, while sameness cannot. To add one with another is called harmony, so it can create something new; while if the same things are put together, all will lose their vital force. So the past kings used earth, metal, wood, water, and fire to produce the myriad things\" (Zuo 1997, Vol. 16). Therefore, \"harmony\" and \"sameness\" are not the same. If different and related things can harmoniously grow, then things will develop. If the same things are put together, the result is the suppression of vital force. The highest ideal in traditional Chinese culture is \"ten thousand things grow together"}]}
{"conversation": [{"input": "", "output": "culture is \"ten thousand things grow together without harming each other; their Dao move in parallel without mutual interference\" (Zisi 1980, Chapter 30).(\"Ten thousand things growing together\" with \"their Dao moving in parallel\" expresses a \"lack of sameness\"; \"they do not damage\" or \"interfere with each other\"—this is \"harmony.\") This can be a rich source of ideas for the coexistence of many cultures."}]}
{"conversation": [{"input": "", "output": "Different nations and countries should have cultural exchanges and dialogue in order to achieve a common understanding, that is, a process of mutual recognition from difference to a sense of commonality. This kind of mutual recognition does not mean that one side exterminates the other or that one side is completely assimilated by another. It means the search for junctures where different cultures can come together and develop. This is harmony. Therefore, we must diligently strive for harmonious coexistence among different cultures through dialogue. Now, many scholars in China and the West have recognized the importance of pursuing mutual understanding among different cultures through dialogue. For instance, Habermas puts forward the notions of \"justice\" and \"solidarity\" (Habermas 1996). I think these should be used as principles in the relationship between different nations and cultures. Habermas' \"principle of justice\" can be understood as that every national culture should be independent and"}]}
{"conversation": [{"input": "", "output": "every national culture should be independent and self-determining; the \"principle of solidarity\" can be understood as that one nation should regard other national cultures with a sympathetic attitude and respect other cultures. Only through continuous dialogue and communication and other means can good communication between different national cultures be established. The German philosopher Gadamer pointed out that \"understanding\" should be extended to a \"broad dialogue\" (Pan 2002, pp. 65-68). It is to increase \"understanding\" to the level of \"broad dialogue,\" then the subject and object can become equal. In other words, dialogue can only be truly carried out under the condition of mutual equality. It can be said that Gadamer's consciousness of subject-object equality and his theory on cultural dialogue are important and necessary ideas for our age. The idea is in inspiration for us to correctly understand Sino-foreign cultural relationships and national relationships. Habermas' principles of justice and"}]}
{"conversation": [{"input": "", "output": "Habermas' principles of justice and solidarity and Gadamer's theory of broad dialogue both recognize, as their premise, the need for harmony without sameness. It is only if we recognize that nations and states with different cultural traditions can achieve harmonious coexistence will it be possible for them to have equal rights and duties; it is only under such conditions that \"broad dialogue\" can truly and smoothly accomplish its ends. Thus, Confucius' principle of \"harmony without sameness,\" based on the notion that harmony is valuable, should become a basic principle for handling relations between different cultures."}]}
{"conversation": [{"input": "", "output": "VI"}]}
{"conversation": [{"input": "", "output": "If we use the Confucian notion of \"the unity of Heaven and man\" as a philosophical resource to resolve \"the contradictions between man and nature\" and \"the unity of self and others\" to resolve \"the contradictions among men,\" we may then use the \"integration of the inner and the outer\" to moderate the contradictions within ourselves. There are pressures in modern society. In particular, the unlimited pursuit of sensual pleasure results in psychological imbalance and a split in the human personality. Psychological imbalance induces spiritual disturbances, alcoholism, murder, suicide, etc. This distortion of the human body and mind has become a social disease that seriously affects social peace. The reason for this is the withering of morality; people no longer have a sense of harmony between body and mind. Many perceptive scholars have proposed theories and policies about how to cure the disease. In traditional Chinese culture, much attention has been given to this in the Confucian practice of cultivating the"}]}
{"conversation": [{"input": "", "output": "this in the Confucian practice of cultivating the person and nurturing the mind. Xing Zi Ming Chu in Guodian Zhujian says: \"if you intend to know the Dao , you should return to the innate goodness within yourself, it is called moral cultivation\" (Jingmen 1998). Daxue 大学 (The Great Learning ) stresses that people's moral practice is important to building a harmonious society. In the first chapter of the book, it says: \"The Dao of learning to be great consists in manifesting the clear character, renovating the people, and abiding (staying, resting) in the highest good\" (Zeng 1980, Chapter 1). Zhu Xi commented, \"the word, renovate, means remove from old. And if I am clear about myself and clean, I should help others to abolish the former pollution in the similar way as mine. . . To manifest the clear character and renovate, people should stay at the highest good and not change\" (Zhu 1983, Daxue). The purpose of showing a clear character and shaping the people is to reach the highest good and achieve man's"}]}
{"conversation": [{"input": "", "output": "is to reach the highest good and achieve man's highest realm. Therefore, The Great Learning holds that \"From the Son of Heaven to common civilians, all must regard moral cultivation as the root or foundation. There has never been a case when the root is in disorder and the branches are all in order\" (Zeng 1980, Chapter 1). It means that according to Confucianism, if everyone (from the Son of Heaven to common people) cultivated their morality well, \"family\" could be regulated, \"state\" will be in order, and there will be peace throughout the \"world.\" Or if moral cultivation, the root or foundation, is disordered, it is definitely impossible to manage \"family,\" \"state\" and the \"world\" well. In the Doctrine of the Mean , \"Social governance depends on man, the choice should be made according to their moral cultivation, the standard of moral cultivation is the Dao (the top Dao , harmony), and the heart(mind) of benevolence and love is necessary for realizing a harmonious society\" (Zisi 1980, Chapter 20). Here, the"}]}
{"conversation": [{"input": "", "output": "society\" (Zisi 1980, Chapter 20). Here, the connection of an individual's moral cultivation to \"benevolence\" proves the consistency of Confucian thought. Confucianism's attention to \"moral cultivation\" is not aimless; instead, it is to regulate family, govern the nation, and unite the world, that is, to build a \"harmonious society.\" The ideal of the commonwealth of great unity in the Records of Rites is aimed at building a harmonious society politically, economically, and culturally. Confucianism's ideal of a harmonious society is based on personal moral cultivation, so Confucians lay particular emphasis on personal cultivation of the body and mind. Confucians think that life and death, riches and honor should not be the final life goal, and people should pursue moral perfection and knowledge. Confucius said: \"I am uneasy that people do not cultivate their moral character, do not learn and teach knowledge, do not behave according to righteousness, and do not correct their mistakes although they know they are"}]}
{"conversation": [{"input": "", "output": "their mistakes although they know they are wrong\" (Confucius 1980, Shuer). This tells us the reason for being a man. It is not easy to cultivate our moral character unless we have great dreams and the willingness to improve the welfare of humankind. It is also not easy to study knowledge because we not only need to improve our own wisdom, but also need to show culture and education to society. People always make mistakes, but we should have the courage to correct our mistakes, benefiting social harmony. \"Be apt to goodness\" means that we should strive in the direction of goodness everyday, improve ourselves day to day, and then we can reach the state of being in the highest good. All of the above are reasons to be an upright person, as advocated by Confucianism, and they are necessary for maintaining harmony between the body and the mind, the inner and the outer. Mencius said: \"To preserve one's mind and nourish one's nature is the way to serve Heaven. Not to allow any double-mindedness regardless of"}]}
{"conversation": [{"input": "", "output": "Not to allow any double-mindedness regardless of longevity or brevity of life, but to cultivate one's person and wait for ming 命 (destiny, fate, Heaven's decree or mandate) to take its own course is the way to fulfill one's destiny\" (Mencius 1980, Jinxin Shang). If one can preserve his compassionate heart and cultivate his moral character to realize the Dao of Heaven, then the length of one's life does not matter. But he must be sure of being conform to the Dao of Heaven through individual moral cultivation. It is one's peace and calmness and the establishment of destiny."}]}
{"conversation": [{"input": "", "output": "Confucian self-cultivation has a goal. The Book of Changes says, \"Make use of personal moral cultivation in order to honor virtue\" (Zhouyi , Xici Xia). People's actions should benefit society, and this should be their main pursuit. An individual undergoes self-cultivation in order to elevate his spirit and \"set his mind on Heaven and Earth, establish his life's destiny, and continue to study to achieve sage, so that all things in the world are at peace\" (Zhang 1978, p. 320). This is to \"establish the great root or foundation and so carry out the Dao .\" What the Confucians in the Song Dynasty pursued is that, as far as an individual is concerned, he will be at peace with himself both in his inner thoughts and emotions and in his external relations. In A Letter to Zhang Jingfu , when Zhu Xi discussed \"the meaning of the mean and harmony\" with Jingfu, he said: \"From now on, I know I have a safe place, that is, the place for the peace and calmness of a person, the establishment of destiny, and for the domination"}]}
{"conversation": [{"input": "", "output": "establishment of destiny, and for the domination of consciousness in the vast transformation of the universe. So the key for us to establish our big root (foundation) and carry out the great Dao is described as that substance and function have one source and there is no gap between the apparent and the hidden\" (Zhu 1936, Vol. 10). Confucians hold that it is very important for a person to find peace and calmness, and to establish his destiny for the harmony of body and mind, inner thoughts and emotion, and external factors. Therefore, Zhu Xi said: \"If a person can be harmoniously centered within himself, even though the world at large is in chaos, the inner world, its Heaven and Earth and the myriad things, remains peaceful and unharmed. If someone is unable to attain this, even though there is order in the world at large, within oneself one will be perturbed, even if no harm comes to him from without. It's the same for a country or a family\" (Ibid.). If our internal and external beings are harmonious, the"}]}
{"conversation": [{"input": "", "output": "internal and external beings are harmonious, the chaos of a disordered world cannot disturb our inner peace. If we are not centered and harmonious in our internal and external beings, even if there is a very well-ordered world outside, we will still be troubled, worried, or perturbed. We must work hard at cultivating our own virtue whether the world at large is in chaos or in order. In this way, we can fulfill our life's duty and when it is time to leave the world, we can go with a sense of peace and fulfillment. Thus, the last two sentences in Zhang Zai's Ximing 西铭 (Western Inscription ) says: \"In life I fulfill my duty as a member of society and as a member of the universe, and when death comes, I rest\" (Zhang 1978, p. 63)."}]}
{"conversation": [{"input": "", "output": "Confucians consistently give much attention to an individual's peace and calmness and the establishment of destiny. This comes from selfcultivation. In this way, we can bring harmony to our own hearts and minds and to our internal world and its external manifestations. Our words and actions conform to the \"principle of being human.\" And in this way, our persons will be at peace and our destiny established. We should remove all obstacles in the way of our personal harmony. Zeng Zi says: \"Everyday I examine myself on three points: whether in counseling others I have not been loyal; whether in intercourse with my friends I have not been faithful; and whether I have not repeated again and again and practiced the instructions of my teacher\" (Chan 1963, p. 20). As a man of honor, everyday one should be aware of himself and examine whether his behavior and actions are moral and just. If there is something immoral and unjust, he should sacrifice his life to realize humanity and defend justice. Confucius said, \"A"}]}
{"conversation": [{"input": "", "output": "humanity and defend justice. Confucius said, \"A resolute scholar and a man of humanity will never seek to live at the expense of injuring humanity. He would rather sacrifice his life in order to realize humanity\" (Confucius 1980, Weiling Gong). Mencius said: \"If I do not act according to humanity and justice, I choose self-abandonment\"(Mencius 1980, Lilou Shang). It is not easy to carry out the Confucians' \"principle of being human,\" but this is something people should ardently strive for. And the purpose of achieving this personal peace is to bring about social harmony."}]}
{"conversation": [{"input": "", "output": "Sima Qian says: \"For one to make a record of the Dao of the ancients today is to make a mirror for ourselves; it is not that the two ages are necessarily identical in all things\" (Sima 1997, Vol. 18). We have been reviewing the thoughts of Confucius and his school in order to search for resources that human society today can use. This is undoubtedly important. But the thoughts and ideas of the sages and worthies of ancient times are not fully able to solve all the problems of the present time; nor do they all accord with the demands of contemporary society. They can only show us a path for thinking, hints on how to make use of these resources, giving us a new foundation for addressing the concerns of the present time. It is in this way that they contribute to building a harmonious human society. \"Though Zhou is an ancient state, its Mandate is ever-new\" (Shi Jing , Daya). Our Chinese nation is an ancient nation with 5,000 years of history and culture. Our mission is to assure that our society constantly"}]}
{"conversation": [{"input": "", "output": "mission is to assure that our society constantly revitalizes itself and makes contributions to all mankind."}]}
{"conversation": [{"input": "", "output": "References\n\nChen Zhanbiao. Ruxue \"Disici Langchao\": Jibian Rujiao 儒学“第四次浪潮”：激辩儒教 (\"The Fourth Wave\" of Confucianism: Sharp Debate on Confucianism). Shehui Kexue Bao, Feb. 23, 2006.\n\nCheng Hao, Cheng Yi. Er Cheng Ji 二程集 (The Collected Works of Brothers Cheng). Beijing: Zhonghua Shuju, 2004.\n\nConfucius. Lunyu 论语 (Analects ). In Shisan Jing Zhushu 十三经注疏 (Comments to the Thirteen Classics ). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980.\n\nFei Xiaotong. Zhongguo Wenhua de Qiantu 中国文化的前途 (The Prospect of Chinese Culture). Shehui Kexue Bao, Jun. 6, 2002.\n\nFei Xiaotong. Fei Xiaotong Lun Wenhua yu Wenhua Zijue 费孝通论文化与文化自觉 (Fei Xiaotong's Theory on Culture and Cultural Self- Consciousness ). Beijing: Qunyan Chubanshe, 2005.\n\nHabermas, Jürgen. Between Facts and Norms: Contributions to a Discourse Theory of Law and Democracy. Cambridge, Mass.: The MIT Press, 1996.\n\nHan Yu. Han Changli Quanji 韩昌黎全集 (The Complete Works of Han Changli ). Beijing: Zhongguo Shudian, 1991."}]}
{"conversation": [{"input": "", "output": "Huntington, Samuel P. The Clash of Civilizations and the Remaking of World Order. New York: Simon & Schuster, 2003.\n\nJaspers, Karl. The Origin and Goal of History . New Haven, CT.: Yale University Press, 1953.\n\nJia Yi. Xinshu 新书 (New Book ). Shanghai: Shanghai Guji Chubanshe, 1989.\n\nJiang Qiong. Lun Zhongguo Rujiao de Chongjian 论中国儒教的重建 (On the Reconstruction of Chinese Confucianism). Zhongguo Rujiao Yanjiu 中国儒教研究 (Chinese Confucianism Research Journal ), Vol. 1, 2005.\n\nJingmen Museum. Guodian Zhujian 郭店竹简 (Bamboo Slips in Jingmen, Hubei Province). Beijing: Wenwu Chubanshe, 1998.\n\nMencius. Mengzi 孟子 (Mencius). In Shisan Jing Zhushu 十三经注疏 (Comments to the Thirteen Classics ). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980．\n\nPan Derong. Gadamer de Zhexue Yichan 加达默尔的哲学遗产 (Gadamer's Philosophical Heritage ). Hong Kong: Ershiyi Shiji , April 2002.\n\nRussell, Bertrand. The Problem of China . New York: The Century Co., 1922.\n\nRussell, Bertrand. A History of Western Philosophy. New York: Simon and Schuster, 1972."}]}
{"conversation": [{"input": "", "output": "Shijing 诗经 (Book of Songs ). In Shisan Jing Zhushu 十三经注疏 (Comments to the Thirteen Classics). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980.\n\nSima Qian. Shiji 史记 (Records of the Grand Historian of China ). Beijing: Zhonghua Shuju, 1997.\n\nTu Weiming. Tu Weiming Wenji 杜维明文集 (The Collected Works of Tu Weiming ), Vol. 5. Wuhan: Wuhan Chubanshe, 2002.\n\nWang Fuzhi. Zhangzi Zhengmeng Zhu 张子正蒙注 (Annotations on the Zhengmeng of Master Zhang ). Beijing: Zhonghua Shuju, 1975.\n\nZeng Can. Daxue 大学 (The Great Learning). In Shisan Jing Zhushu 十三经注疏 (Comments to the Thirteen Classics ). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980.\n\nZhang Zai. Zhang Zai Ji 张载集 (The Collected Works of Zhang Zai ). Beijing: Zhonghua Shuju, 1978.\n\nZhu Xi. Zhuzi Yulei 朱子语类 (Topically Arranged Conversations of Master Zhu ). Beijing: Zhonghua Shuju, 1990.\n\nZhu Xi. Zhuzi Wenji 朱子文集 (Collected Works of Zhu Xi). Shanghai: Shangwu Yinshuguan, 1936.\n\nZhu Xi. Sishu Zhangju Jizhu 四书章句集注 (Variorum of the Four Books ). Beijing: Zhonghua Shuju, 1983."}]}
{"conversation": [{"input": "", "output": "Zhou Gong. Zhouli 周礼 (Book of Rites ). In Shisan Jing Zhushu 十三经注疏(Comments to the Thirteen Classics). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980.\n\nZisi. Zhongyong 中庸 (The Doctrine of the Mean). In Shisan Jing Zhushu 十三经注疏 (Comments to the Thirteen Classics ). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980.\n\nZuo Qiuming. Zuo Zhuan 左传 (Zuo Qiuming Edition of the Spring and Autumn Annals ). In Shisan Jing Zhushu 十三经注疏 (Comments to the Thirteen Classics). Ed. Ruan Yuan. Beijing: Zhonghua Shuju, 1980.\n\nZuo Qiuming. Guoyu 国语 (National Words ). Shenyang: Liaoning Jiaoyu Chubanshe, 1997.\n\n\n\n\n\n叁　儒学的现代意义 *\n\n\n一"}]}
{"conversation": [{"input": "", "output": "叁　儒学的现代意义 *\n\n\n一\n\n《儒学的现代意义》这个题目，我曾讲过多次，上世纪80年代讲过，90年代也讲过，现在到21世纪还讲。不仅我讲，而且越来越多的学者都在讲，为什么今天我们要讲？我想，有两个重要的原因：一是我们中华民族正处在伟大的民族复兴的前夜，在此时此刻，我们必须回顾我们的历史文化传统。雅斯贝尔斯（1883—1969）曾提出“轴心时代”的观念。他认为，在公元前500年前后，在古希腊、以色列、印度和中国等地几乎同时出现了伟大的思想家，他们都对人类关切的根本问题提出了独到的看法。古希腊有苏格拉底、柏拉图，以色列有犹太教的先知们，印度有释迦牟尼，中国有老子、孔子等等，形成了不同的文化传统。这些文化传统经过两千多年的发展，已经成为人类文明的主要精神财富，而这些地域的不同文化，原来都是独立发展出来的，最初并没有互相影响。“人类一直靠轴心期所产生、思考和创造的一切而生存。每一次新的飞跃都回顾这一时期，并被它重燃火焰。自那以后，情况就是这样。轴心期潜力的苏醒和对轴心期潜力的回忆，或曰复兴，总是提供了精神动力。对这一开端的复归是中国、印度和西方不断发生的事情。” 1 例如，欧洲的文艺复兴就是把目光投向其文化的源头古希腊，使欧洲文明重新发出新的光辉，而对世界产生重大影响。中国的宋明理学（新儒学）在印度佛教文化冲击之后，再次回到孔孟而把中国文化提高到一个新的阶段。在这踏入新千年之际，世界思想界已出现对于“新的轴心时代”的呼唤，这就要求我们更加重视对古代思想智慧的温习与发掘，回顾我们文化发展的源头，以响应世界文化发展的新局面。二是在新的世纪，我们的国家提出建设“和谐社会”的要求之际，费孝通先生提出“文化自觉”的问题。也就是说，我们要建设“和谐社会”也必有个对自身“文化”上的自觉。什么是“文化自觉”？费孝通先生在《人文价值再思考》中说：\n\n\n\n文化自觉只是指生活在一定文化中人们对其文化有“自知之明”，明白它的来历、形成过程，所具有的特色和它发展的趋向，不带任何“文化回归”的意思，不是要“复古”，同时也不主张“全盘西化”或“全盘他化”。自知之明是为了加强对文化转型的自主能力，取得决定适应新环境、新时代文化选择的自主地位。"}]}
{"conversation": [{"input": "", "output": "这就是说，在我们建设“和谐社会”的伟大历史时期，我们必须有“文化自觉”，要确立“文化”上的自主地位。我们的文化上的自主地位，既不是“复古”，也不是“全盘西化”，而是要使我们自身文化的根基牢固，根深才可以叶茂，必须坚持文化自主性，并且也要充分吸收其他各民族的文化滋养我们自身。\n\n在这种情况下，来研究我们民族文化的历史和它发展的前景，就必须适应当代世界文化发展的新形势，即“新的轴心时代”到来的文化发展的新形势；就必须适应我们国家建设“和谐社会”的目标，而必须有一个文化自觉的要求。那么在这样一个新的历史时期，全人类社会和我们自己的社会，到底遇到了什么问题，我们需要努力解决什么问题，才能促使“新的轴心时代”和我们的“和谐社会”早日到来呢？\n\n二\n\n进入21世纪，可以说在我们国家出现了“国学热”的情况。对这种情况存在着各种各样不同的看法和解释。所谓“国学”最早见于《周礼·春官·乐师》：“掌管国学之政，以教国子小舞。”意思是说：乐师的职责是管理国学的事务，这个国学事务是教国子的音乐舞蹈的。但是现在我们说的“国学”是对“西学”而言。这是由于，我们面对“西学”的输入，如何保护和发展我们的传统文化，也就是说：中国文化的发展面对着双重任务，一是要保护自身文化，维护我们自身文化发展的根基；二是如何对待和吸收、消化“西方”文化，这就形成了百多年来文化上的“中西古今”之争。而在这个全球化的时代，我们必须走出“中西古今”之争，会通“中西古今”之学，以实现不同文化之间的共存共荣。\n\n对“国学”，特别是“儒学”，现在学术文化界有种种的看法，我简单作点介绍：\n\n1．有的学者提出“重建中国儒教的构想”：他们认为“必须全方位的复兴儒教，以应对西方文明的全方位的挑战”，“复兴儒教是复兴中华文化重建中华文明的当务之急”。因此，主张把儒教立为国教，在我们国家实现所谓的自古以来的“政教合一” 2 。\n\n2．对这种观点来自两个方面的批评：一是来自“自由主义派”，他们认为，“儒教救国论”是对当代民主政治的反动，是对“平等”观念的践踏。把“儒教”立为“国教”会让中国成为一个儒教的伊朗，“企图将儒教意识形态化，为专制主义服务” 3 。另一是来自马克思主义学者的批判，他们认为：“儒教救世的想象实质是道德作用的自我夸大”，也是“以天道性命的形上学来追求王道政治，这样只能重踏封建专制的陷阱”，“真正的救世主只能是马克思主义” 4 。"}]}
{"conversation": [{"input": "", "output": "3．还有一些学者从维护和发扬儒家思想出发，对“儒学”作充分的肯定，例如现代新儒家认为内圣之学可以开发出适合现代民主政治的“外王之道”，而且认为儒家的“心性之学”（所谓“良知的坎陷”）可以发展出认识论的系统。也还有认为，“三纲五常”仍有其价值。1994年杭州会议上，杜维明放弃了认为“三纲”有价值的看法，而“五常”还有价值，这是他的一个改变。还有关于“文化中国”的问题，杜维明提出这一想法，对中国文化走向世界有其意义，但他把“文化中国”分成若干圈，核心圈为“大陆”“台湾”等；第二圈为海外华人；第三圈为受中国文化影响的各国；第四圈是研究和欣赏中国文化的外国人等等。但他有个观点是可讨论的，他说：“文化中国的范畴很广，有一批与中国没有血缘关系，但对中国人影响很大的，也是文化中国的一部分，像释迦牟尼，马克思等。”这也许很成问题。如此类推，可以有“文化欧洲”“文化美国”，而中国的思想家，如孔、孟、老、庄等等，在他们那里有影响，也就是他们的一部分。\n\n4．当然还有一些学者认为，孔子的儒家学说在五四时期已被否定，今天再把它推崇到至高的地位，无疑是历史的倒退等等。\n\n到底对儒家思想应如何看，这是仁者见仁，智者见智的问题，今天对它有多种看法，说明我们的社会在进步，因为学术文化问题只能在自由讨论、在贯彻“百家争鸣”的方针中实现，在不断的理性的对话中前进。"}]}
{"conversation": [{"input": "", "output": "当然，我自己对“儒学”也有自己的看法，是否对，要在讨论中得到检验，它也只是众多之家的一家之言。对于学术文化，我有几点根本的看法：第一，任何历史上的思想文化没有绝对正确的，其自身往往包含着内在矛盾，儒学也是一样；因此，“儒学”必然有某些方面有其历史的局限性，不可能都适合现代社会生活的要求。即使是其中具有普适意义的精粹部分也往往要给以现代的诠释。第二，虽然思想文化是在不断发展的，但是，古代哲学家提出的哲学问题和他们的哲学思考并非都不如我们今天，有些问题很可能是万古常新的，例如中国哲学中讨论的“天人关系”（人与自然关系）的问题，仍然是我们现代中国哲学讨论的主题之一。第三，罗素说：“不同文明之间的交流，过去已经多次证明，是人类文明的发展的里程碑。”任何文化要在历史长河中不断发展，必须不断地吸收其他民族的文化，在相互交流中才能适时地发展，特别是在今天全球化时代。从我国历史上看，印度佛教的传入已经证明这一点。中国文化曾受惠于印度佛教，印度佛教又在中国得到发扬光大，后为中国文化所吸收，而深刻地影响了宋明理学。今天，在全球化的形势下，我们必须充分地系统地吸收和消化西方文化和其他各民族的文化，当然是他们的优秀文化，中国学术文化才能适应人类社会要求和我们民族自身的新发展。因此我们的文化必须是民族的又是世界的。第四，要有文化的主体性，任何一个民族文化必须扎根在自身文化的土壤中，只有对自身文化有充分理解和认识，保护和发扬，它才能适应自身社会合理、健康发展的要求，它才有深厚的吸收其他民族的文化的能力。一个没有能力坚持自身文化的自主性，也就没有能力吸收其他民族的文化以丰富和发展其自身的文化，它将或被消灭，或全盘同化。\n\n基于以上看法，我认为，要对“儒学”进行分析，也许可以从不同角度来看待它。我们可否从三个角度来看“儒学”：一是政统的儒学，一是道统的儒学，一是学统的儒学。"}]}
{"conversation": [{"input": "", "output": "儒学曾长期与中国历代政治结合在一起，无疑它对封建集权专制统治起过重要作用。在儒家思想中特别注重道德教化的作用，这虽有可取的一面，但却流于把道德的作用绝对化，而使中国一直是“人治社会”，而很难实现“法治社会”；而且很容易使政治道德化，而美化政治统治；又使道德政治化，使道德为政治服务。当然儒家思想中的某些政治哲学也对消解专制统治起限制作用，如“以德抗位”“民为贵”“诛一夫”（曰：“臣弑其君可乎？”曰：“贼仁者谓之贼，贼义者谓之残，残贼之人，谓之一夫。闻诛一夫纣矣，未闻弑君也。” 5 ）往往也可以用“天”来压制君权。“畏天命”，要对“天”有所敬畏，甚至“天人感应”在一定条件下，也可以起抑制“皇权”的作用，利用天降灾异，有臣子就上书警告皇帝，于是皇帝不得不下罪己诏。但总的说来儒学在历史上被政治利用起的消极作用更明显。特别是“愚忠”“吾皇圣明，臣罪当诛”，无论如何是不可取的。所以对儒学在受政治利用的情况下，问题较多。\n\n“道统”的儒学：任何一个成系统有历史传承的学术文化派别，其学术文化的发展和影响，必有其传统，西方如此，中国也是如此，从中国历史上看有儒释道三家，都有其传统。因为有传统的学术文化它才能不断发展，儒家是更为自觉的继承着其传统，它以继承夏、商、周三代的文化传统为自任。“祖述尧舜，宪章文武。”因此，我们今天当然也应自觉地继承我们的文化传统。但是对自身“道统”的过分强调就可能形成对其他学术文化的排斥，而形成对“异端”思想的压制，而在历史上某些异端思想的出现，恰恰是对主流思想的冲击，甚至于颠覆，这将为新的思想开辟道路。儒家从总体上说，是比较有包容性的，如他们主张“万物并育而不相害，道并行而不相悖”，但有时也存在强烈的排他性，例如孟子的“拒杨墨”，批评杨朱和墨子“无父、无君”这就过分了。如韩愈的排佛，佛教在当时确有问题，浪费国家财力过大，但韩愈提出“人其人，火其书，庐其居”（让僧尼都还俗，佛经都烧掉，佛寺都改为民居），也有点过分吧！因此，派性过强不大好。"}]}
{"conversation": [{"input": "", "output": "“学统”的儒学是指其学术传统，是指它的学术理念，也许在这方面，儒学的正面价值比较多，它可以为人类社会提供比较有意义的思想资源。在当前甚至以后，都不应把它意识形态化。学术最好归学术，不应依附于政治，不能定于一尊，要贯彻“百家争鸣”的方针。当然，我们对古来圣贤为我们提供的思想资源必须经过分析，并给以现代诠释，以揭示其既能对我们当前民族的伟大复兴、建设“和谐社会”提供有积极意义的思想资源，又能对全人类社会合理和全面的发展有普世意义，儒学必须“日日新，又日新”才能成为我们的真正精神财富。\n\n三\n\n对于一种学说作出价值判断，当然我们可以从多种角度来考虑，可以从政治的、经济的、科学技术的等等方面来考虑，但是也许最重要的应是对它的价值作哲学的判断。为此，我们必须了解我们的社会国家、当前全人类面临的重大问题，以此作为我们思考哲学问题的出发点。\n\n当前人类社会存在的重大问题有什么？我想，归纳起来有三大问题：一是，人与自然的关系问题，目前人与自然的矛盾已发展到了十分严重的地步；二是，“人与人”之间关系的问题，这包括人我问题（人与社会）、国与国、民族与民族之间的问题；三是，人自身身心内外关系的问题。也就是说，当前人类遇到的最大问题就是人和自然的矛盾，人与人（人与社会）的矛盾，人自身的矛盾。而这三个问题应和我们建设“和谐社会”和当今人类社会的“和平共处”有着极为重要的关系。我认为，我国儒家的“天人合一”“人我合一”“身心合一”这三个哲学命题，也许可以说为我们解决上述三大矛盾提供了某些宝贵的思路和应该特别重视的思想资源。当然，我没有意思说，这些问题光靠儒家思想都可以解决。"}]}
{"conversation": [{"input": "", "output": "在人类社会进入21世纪时，我们回头看看20世纪的历史，可以发现过去这个世纪是人类社会飞速发展的世纪，取得辉煌成就的世纪，但同时又是充满矛盾斗争的悲惨世纪。在这百年中，发生了两次世界大战，因战争非正常死亡的人何止几千万，大量破坏了人类多少世纪辛勤建造的文化遗产。而我们的国家，在百多年来经历了种种苦难，同时也取得了很大的进步。但在这个过程中由于种种原因，从文化上说在相当长的一个时期，我们对传统几乎全盘否定，而又拒绝吸收西方的某些先进文化，致使我们的社会出现了“信仰危机”“道德真空”“环境污染”“金钱拜物教盛行”等等，这些已经到了相当严重的地步，不能不引起世人高度重视。那么如何办？我想，不仅我这样想，而且许多学者都这样想，我们能不能从我们长达五千年的历史中发掘出解决这些问题的某些思想资源？许多学者在努力寻求。当然，必须注意，我们决不能认为思想文化可以解决一切问题，如果认为思想文化可以解决一切问题，就可能导致“文化决定论”，这就像认为科学技术可以解决人类社会问题一样，而导致“科学主义”的“科学万能”歧途。因此，我们讨论“儒学的现代意义”只是说，它有些什么样的资源和思路，可以对当前人类社会存在的问题给以某种可以思考的路径，给以一种为解决问题的提示方向。\n\n四"}]}
{"conversation": [{"input": "", "output": "四\n\n关于“人和自然矛盾”的问题，1992年世界1575名科学家发表了一个《世界科学家对人类的警告》，在其开头就说，人类和自然正走上一条相互抵触的道路。我认为，这话深刻地认识到人类社会如果如此发展下去，将会遇到严重的危机。科学技术高度发达，虽然可以给人们造福，但作为自然的一部分的人，在他们征服自然的过程中，不仅掌握了大量破坏自然的工具，而且也掌握了毁灭人自身的武器。对自然界的无量的开发和破坏，资源的浪费，臭氧层变薄，海洋毒化，环境污染，人口暴涨，生态平衡的破坏，不仅造成“自然和谐”的破坏，而且破坏了“人与自然的和谐”，这些已严重地威胁着人类自身生存的条件。这种情况的存在，应该说和西方哲学“主—客”（认识的主体与认识的客体）二分的思维方式有关，正如罗素在《西方哲学史》中说：“笛卡尔的哲学……他完成了或者说几近完成了由柏拉图开端而主要因为宗教上的理由经基督教哲学发展起来的精神、物质二元论，……笛卡尔体系提出来精神界和物质界两个平行而彼此独立的世界，研究其中之一能够不牵涉另外一个。”这就是说，西方哲学长期把精神和物质看成是各自独立的，互不相干的，因此其哲学以“外在关系”（“人”和“自然”是互不相关的二元）立论，或者说其思维模式以“心”“物”为独立的二元，研究一个可以不牵涉另外一个。这就是说欧洲（西方）的思维模式从轴心时代的柏拉图起就是以“主—客”（即“心—物”或“天—人”）二分立论。然而中国哲学在思维模式上与之有着根本的不同，也是在轴心时代就以“天人合一”（即“主客相即不离”）立论。\n\n中国哲学的源头之一可以说是《周易》，在1993年于湖北荆门出土的“楚简”有一段非常重要的记载：\n\n礼，交之行述也。\n\n乐，或生或教者也。\n\n书，□□□□者也。\n\n诗，所以会古今之诗是也，\n\n易，所以会天道、人道也。\n\n春秋，所以会古今之事也。"}]}
{"conversation": [{"input": "", "output": "诗，所以会古今之诗是也，\n\n易，所以会天道、人道也。\n\n春秋，所以会古今之事也。\n\n这些竹简大概是在公元前300 年前写的东西。从这个记载看，“易，所以会天道、人道也，”是说《周易》是研究天道（天的规律）和人道（人类社会的秩序）会通道理的书。这就是说，在中国古代很早就注意到，研究“天”不能不牵涉到“人”，研究“人”也不能不牵涉到“天”，这就是“天人合一”思想。其实在《论语》中也已经透露出这一消息，子贡说：“夫子之言性与天道，不可得而闻也。”子贡虽然没有听到过孔子讲“性与天道”的言论，但他把这个问题提出来就说明当时人对“人性”（人）与“天道”（天）的关系问题十分关注。从人类社会的发展上看，人们最初遇到的问题就是“人”与“自然界”（天）的关系问题，因为人要生存就离不开“自然界”。所以在中国古代一直都在关注“天人关系”问题。\n\n当然对如何处理和看待“天人关系”自古就有各种不同的看法：有的学者主张应顺应自然；有的学者认为应利用“天”来为人服务，“制天命而用之”；有的主张“天人交相胜”等等。但儒家思想的主流多主张“天人合一”。所谓“天人合一”是说“天”离不开“人”，“人”也离不开“天”。"}]}
{"conversation": [{"input": "", "output": "为什么有这样的思想，可以说其起源很早。我们知道，《周易》本来是一部卜筮的书，它是人用来占卜、问吉凶祸福的。向谁问？是向“天”问，“人”向“天”问吉凶祸福，《易经》记述了这些，所以这就成为“天”“人”关系的书。后来，出现了对这部书的种种解释，这就是《易传》。特别是其中的《系辞》可以说是对《易经》的一种哲学解释。既然《易经》所要解决的是“天人”关系问题，那么“人”和“天”究竟是个什么关系？《系辞》就是要回答这个问题。它认为：《易经》这部书无所不包，既包含“天道”“地道”，也包含“人道”，虽然“天道”表现为阴和阳，“地道”表现为“刚”和“柔”，“人道”表现为“仁”和“义”，但是这三者的道理是统一的，都是乾坤的表现。宋儒张载说：“三才两之（三才指‘天’‘地’‘人’），莫不有乾坤之道也。易一物而合三才，天（地）人一也，阴阳其气，刚柔其形，仁义其性。” 6 《易》把天（地）和人统一起来看，所以天人是一个相互关联的统一体。为什么用“乾”“坤”来表述“天”“地”“人”的统一，这是由于《易传》有个看法，因为“乾”是指“天行健，君子以自强不息”的，“坤”是指“地势坤，君子以厚德载物”的。因此，“人”对“天地”（天）负有特殊的责任。“人”应以“自强不息”“厚德载物”的精神来担当天地所要求的大任。张载说，“天道”和“人道”从“道理”上说是统一的，如果要知道做人的道理不能不知道“天地”的道理，能知道“天地”的道理，也就可以知道“人”（社会）的道理。"}]}
{"conversation": [{"input": "", "output": "所以宋儒对“天人合一”思想发挥得更加深刻了，例如程颐说：“安有知人道而不知天道者乎？道，一也。岂人道自是一道，天道自是一道？”照儒家看，不能把“天”“人”分成两截，更不能把“天”“人”看成是一种外在的对立关系，不能研究其中一个而不牵涉另外一个。朱熹说得更明白：“天即人，人即天。人之始生，得之于天也；既生此人，则天又在人矣。” 7 “天”离不开“人”，“人”也离不开“天”。人初产生时，虽然得之于天（由天产生的），但是一旦有了人，“天”的道理就要由“人”来彰显，即“人”对“天”就有了一个责任。如果没有“人”如何能体现“天”的活泼气象，如何体现“天”的“自强不息”，“地”的“厚德载物”呢？所以人应该知道“为天地立心”就是“为生民立命”，不能分割为二。所以《郭店竹简·语丛一》中说：“知天所为，知人所为，然后知道。知道然后知命。”知道了“天道”（自然运行的规律）和“人道”（人类社会生活的规律），这样才叫作知道“天”和“人”有一个统一的道理，然后才可以知道“天”（天道）和“人”（“人道”，社会）发展的趋向。孔子说：“知天命”。“知天命”就是说“人”应知道“天”的运行发展的趋势。孔子又说：“畏天命”，要对“天”有所敬畏，不能随便破坏“天”的发展规律。因为中国哲学一向不把“天”看成一死物，而把它视为是有机的，连续性发展的，有生意的（生生不息的），与人为一体的。“人”的存在离不开“天”，这是大家都能懂得的道理，但是为什么“人”有时把自己置于与“天”对立的地位，肆意地破坏“天”，把“天”作为征服的对象呢？这是由于他们把“天”和“人”看成只存在着一种外在的关系，而不了解“天”和“人”之间的关系是一种息息相关的内在关系。“内在关系”与“外在关系”不同，“外在关系”是说在“天”与“人”二者之间是各自独立的，各不相干的；而“内在关系”是说在“天”“人”二者之间存在着相即不离的关系。因此，“天人合一”虽是中国哲学中的一个很古老的哲学命题，它是中国儒家思想的基石，它同时也是一常新的人类社会需要不断给以新的诠释的命题。我们在考虑人类自身问题时，必须考虑与“天”（自然界）的关系问题，而且应是接着“天人合一”的观念来不断深入探讨“天”和“人”存在着的相即不离的内在关系。当前人类社会不正是由于长期严重地忽略了“天”与“人”的相即不离的内在关系正在受惩罚吗？不是“人类”和自然正走上一条相互抵触的道路吗？"}]}
{"conversation": [{"input": "", "output": "由《周易》开出的“天人合一”思想（即“易，会天道，人道也”的思想）对解决当今“人与自然”的矛盾作为一种思维模式，或者可以给我们以下三点启发：\n\n第一，“天人合一”作为一种思维模式，它要求人们不能把“人”看成是和“天”对立的，这是由于“人”是“天”的一部分，“人之始生，得之于天”。破坏“天”就是对“人”自身的破坏，“人”就要受到惩罚。因此，“人”不仅应“知天”（认识自然，以便合理地利用自然），而且应该“畏天”（对自然界应该敬畏，要把保护“天”作为一种神圣的责任）。现在人们只强调“知天”，只是一味用“知识”来利用“天”，征服“天”，以至无序地破坏“天”，而不知对“天”应有所敬畏，这无疑是“科学主义”（科技万能）极端发展的表现。“科学主义”否定了“天”的神圣性，从而也就否定了“天”的超越性，这样就使人们的人文精神失去了依托。中国人的“天人合一”学说认为，“知天”和“畏天”是统一的，“知天”而不“畏天”，就会把“天”看成一死物，不了解“天”乃是有机的，生生不息的刚健的大流行。“畏天”而不“知天”，就会把“天”看成是外在于“人”的神秘力量，而使人不能真正得到天的恩惠。“知天”和“畏天”的统一，正是“天人合一”的重要表现，从而表现着“人”对“天”的一种内在责任。“天人合一”这个哲学命题，体现着“天”与“人”的复杂关系，它不仅包含着“人”应该如何认识“天”，同样也包含着“人”应该尊敬“天”，因为“天”有其神圣性。这也许正是由于中国儒家没有成为一般意义上的宗教（如佛教和基督教等），但是它却具有一定的“宗教性”。也许正因为如此，在中国，儒家思想可以起着某种宗教的功能，这就是它认为“人”依“天”所具有的“内在”品德经过自我德行修养而实现其“超凡入圣”的“超越性”。因此，“天人合一”不仅是“人”对“天”的认知，而且是“人”应追求的人生境界。因为“天”不仅仅是自然意义上的天，而且也是神圣意义上的“天”，“人性”就其内在要求上说，以求达到“同于天”的超越境界。就这个意义上说，“人”和“天”不仅不是对立的，而且“人”应与“天地”为一体，如孟子所说：“君子所过者化，所存者神，上下与天地同流，”以实现其自身的超越。这样一种思维路径，不仅对我们走出“天人二分”（天人对立）的困境有十分重要的意义，而且也为人类走向理想人生境界开辟了道路。"}]}
{"conversation": [{"input": "", "output": "第二，我们不能把“天”和“人”的关系看成是一种外在关系，这是因为“天即人，人即天”，“天”和“人”是相即不离的。“人”离不开“天”，离开“天”，则“人”无法生存；“天”离不开“人”，离开“人”，则“天”的道理无法彰显，谁来担当实现“天道”的责任呢？这种对存在于“天”和“人”之间的内在关系的认知正是中国哲学的特点。王夫之对此有一重要的说明。他说：我们考察自古以来学者的学说，从汉朝以来，他们对先秦儒家的学说只抓住其外在的现象，而认为《易经》只是讲“天道”的，而不知《易经》也是“人道”的根本，自从周敦颐首先提出“太极图”的学说，这个学说是研究“天人合一”的根源的，它阐明了人之始生是“天道”变化产生的结果，在“天道”的变化之中把它的精华部分给了“人”，使人具有了不同于其他事物的“人性”，这样就可以发现“人道”（人类社会的规则）的一切日用伦常之理，就是“天道”（宇宙规律）阴阳变化的秩序。“人道”和“天道”是统一的，这点是不能违背的。“人道”本于“天道”（因“人”是“天”的一部分），讨论“人道”不能离开“天道”，同样讨论“天道”也必须考虑“人道”，这是因为“人道”的“日用事物当然之理”，也是“天道”的阴阳变化的秩序。所以张载说：《周易》这部书“得天而未始遗人”。"}]}
{"conversation": [{"input": "", "output": "第三，为什么说儒家哲学认为，在“天”和“人”之间存在着一种相即不离的“内在关系”？盖自古以来，至少由西周以来，在中国的思想中有“天听自我民听，天视自我民视”的思想传统，从孔孟到程朱陆王都是这样认识的。在这个问题上，朱熹有个说法也许反映出孔子“仁学”的一贯思想，他说：“仁者”，“在天则盎然生物之心，在人则温然爱人利物之心，包四德而贯四端者也。” 8 “天道”生生不息，以仁为心，“天”有使万物良好的生长发育的功能，故“人”要效法“天”，要对人慈爱，要使万物得益。这是因为“天人一体”，“人”得“天”之精髓而为“人”，故人生在世当以实现“天”的“盎然生物之心”，而有“温然爱人得物之心”，“天心”“人心”实为一心。“人”有其实现“天道”的责任，人生之意义就在于体证“天道”，人生之价值就在于成就“天命”，故“天”“人”关系实为一内在关系。就以上几点来讨论“天人合一”，我们对之作哲学的理解，这样才能洞见其真精神，真价值。它是作为一种世界观和思想方式，一种思考问题的路径来看“天人关系”的，它的意义在于赋予“人”一种不可推卸的责任。“人”必须在“同于天”的过程中（提高到“天”的境界），实现“人”的自身超越，达到理想的“天人合一”的境界。\n\n当然，儒家的“天人合一”思想不大可能直接具体地解决当前人类社会存在的一个一个“人与自然矛盾”的问题。但是，“天人合一”作为一哲学命题，一种思维模式，认为不能把“天”“人”分成两截，而应把“天”“人”看成相即不离的一体，“天”和“人”存在着内在的相通关系，无疑会从哲学思想上为解决“天”“人”关系，提供一有积极意义的思路。\n\n五"}]}
{"conversation": [{"input": "", "output": "五\n\n当今人类社会存在的“人与人之间的矛盾”较之于“人与自然的矛盾”更为复杂，它不仅涉及“自己与他人”“人与社会群体”“国家与国家”“民族与民族”“地域与地域”之间的种种矛盾，例如：对物欲和权力的追求，对自然资源的争夺、占有和野心的膨胀，造成国家与国家、民族与民族、地域与地域之间的对立和战争，而且有“帝国霸权”和“恐怖主义”等等。过分注重金钱的追求和物质的享受，特别是统治者的贪污腐化，欺压老百姓，造成人与人之间关系的紧张，社会的冷漠，帮派林立，黑社会的猖狂等等。在人类社会中，现在儿童有儿童的问题，青年有青年的问题，老年有老年的问题，人与人之间在日常生活中的互不理解和仇视，心灵上的隔膜，使社会的和谐全失，这样发展下去终将导致人类社会的瓦解。儒学是否能对现代社会存在的种种弊病提供某些有意义的思想资源呢？我认为，也许孔子儒家的“仁学”能对造就“人与人”，扩而大之国家与国家、民族与民族、地域与地域之间的和谐，即造就“和谐社会”有重要意义。"}]}
{"conversation": [{"input": "", "output": "《郭店竹简·性自命出》中说：“道始于情，情生于性。始者近情，终者近义。”意思是说，人与人的关系开始时是建立在感情基础上，而感情是生于人的本性。因此，人与人的关系开始时更加根据情（如母子之情），到后来则更加根据道义。这里的“道”是指“人道”，即处理人与人之间关系的规律，或者说是处理社会关系的原则，它虽然和“天道”有联系，但也和“天道”不一样，“天道”指自然界的（或指相对于“人”的外界）运行规律。“道始于情”是说人与人的关系的建立是由感情开始的，这正是孔子“仁学”的出发点。孔子的弟子樊迟问“仁”，孔子回答说：“爱人。”这种“爱人”的品德从何而来呢？《中庸》引孔子的话说：“仁者，人也，亲亲为大。”“仁爱”的品德是人本身所具有的，爱自己的亲人是最基本的。但儒家认为“仁”的精神不能仅仅停留在爱自己的亲人上面，《郭店竹简》中说：“亲而笃之，爱也；爱父，其继之爱人，仁也。”对自己亲人爱到极点，那也只能叫“爱”；爱自己的父亲，扩大到爱别人，这才叫作“仁”。又说：“孝之放，爱天下之民。”对父母的孝顺要放大到爱护天下的老百姓。不过爱自己的亲人无论如何是爱别人的基础，“爱亲则方其爱人”。这就是说，孔子儒家的“仁学”要由“亲亲”扩大到“仁民”。也就是说，要“推己及人”，要做到“老吾老以及人之老”“幼吾幼以及人之幼”，才叫作“仁”。做到“推己及人”并不容易，必须把“己所不欲，勿施于人”，“己欲立而立人，己欲达而达人”的“忠恕之道”作为实现“仁”的准则。（朱熹《四书集注》：“尽己之谓忠；推己之谓恕。”）如果把“仁”推广到社会（全人类社会），这就是孔子说的：“克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎哉？”古来曾把“克己”（克服私欲）和“复礼”（复兴礼制）解释为平行的两个方面，我认为这不是对“克己复礼”的好的解释。所谓有“克己复礼为仁”是说只有在“克己”基础上的“复礼”才叫作“仁”。费孝通先生对此有一解释，他说：“克己才能复礼，复礼是进入社会，成为一个社会人的必要条件。扬己和克己也许正是东西方文化的差别的一个关键。”我认为这话很有道理。一个人要进入社会，必须对自己有个要求，例如说自己应该要求做到“己所不欲，勿施于人”，这样你才可以遵守社会的规范（礼），而成为社会的人；一个国家也一样，你必须对自己有个遵守世界的“公约”和“公理”的要求，这样世界公约、公理才得以维护"}]}
{"conversation": [{"input": "", "output": "。费先生认为，中国文化主张“克己”，对于人与人之间相处较好；而西方文化主张“扬己”，把自己抬高到别人、别国之上，这怎么能不发生冲突和战争呢？朱熹对“克己复礼为仁”的解释说：“克，胜也。己，谓身之私欲也。复，反也。礼者，天理之节文也。”这就是说，要克服自己的私欲，以使之做人行事能符合礼仪制度规范。“仁”是人所具有的内在品德（“爱生于性”）；就社会生活说，“礼”是规范人的行为的外在的礼仪制度，它的作用是为了调节人与人之间的关系使之和谐相处，“礼之用，和为贵”。要人遵守礼仪制度必须是出于其内在的“爱人”之心，才符合“仁”的要求，所以孔子说：“为仁由己，而由人乎哉？”对“仁”和“礼”的关系，孔子也有非常明确的说法：“人而不仁如礼何？人而不仁如乐何？”没有仁爱之心的礼乐那是虚伪的，是为了骗人的。所以孔子认为，人们如果有了追求“仁”的自觉要求，并把这种“仁爱之心”按照一定的规范实现于日常社会之中，这样社会就会和谐安宁了，“一日克己复礼，天下归仁焉”。这种把追求“仁”的信念实践于日常实际生活之中，就是《中庸》所说的“极高明而道中庸”。“极高明”要求追求人生上的最高原则，即“仁”的理想；“道中庸”要求人们按照规则把“仁爱”精神实现于日常生活之中（“中庸”，用中的意思）。“极高明”和“道中庸”不能分为两截，这就是儒家的最高理想“内圣外王之道”。我们今天要求建设“和谐社会”，孔子的这些话无疑对我们有重要的价值。《论语》中讲了许多“仁”的道理，但没有出现“仁政”这两字，但是他说“导之以德，齐之以礼”“泛爱众”“举贤才”“博施于民，而能济众”等等都是讲的“仁政”。“仁政”在《孟子》一书中讲得很多，意义也很广泛，其中有些虽已不适合今日人类社会的要求，但其中也许有两点很重要，对我们今天建设和谐社会和实现世界和平仍然有重要意义。一是孟子认为“行仁政”就要使民有恒产，他说：“民之为道也，有恒产者有恒心，无恒产者无恒心。”"}]}
{"conversation": [{"input": "", "output": "9 孟子的意思是说：对民的道理是，要使每个人都有一定的稳固产业，他才能有一定的道德观念和行为准则。没有一定稳固产业的人，便不会有一定的道德观念和行为准则。所以孟子说：“夫仁政，必自经界始。”意思是说：“仁政”首先要使老百姓有自己的土地。我想，我们要真正建立“和谐社会”就必须“使民有恒产”。就全人类社会说，就要使各国、各民族都能自主拥有其应有的财富才行，强国不能掠夺别国的财富和资源以及推行强权政治。二是孟子的“仁政”要求反对非正义战争，他认为“得道多助，失道寡助”，这里的“道”是“道义”的意思，在《公孙丑下》中有一段记载，他认为：天时不如地利，地利不如人和。他说："}]}
{"conversation": [{"input": "", "output": "域民不以封疆之界，固国不以山谷之险，威天下不以兵革之利，得道者多助，失道者寡助。寡助之至，亲戚畔之，多助之至，天下顺之。以天下之所顺，攻亲戚之所畔，故君子有不战，战必胜矣。 10\n\n\n\n这段话的意思是说：限制老百姓不必用国家的疆界，保护国家不一定靠山川的险固，威行天下不必凭兵器的锐利，得道多助，失道寡助。少助到了极点，连亲戚都反对他；多助到了极点，全天下都归顺他。拿天下都归顺的力量来攻打连亲戚都反对的人，那么合乎道义的君子或者不必用战争，若用战争，最后必然是会胜利的。所以儒家往往把战争分为“正义战争”和“非正义战争”，孟子说：“春秋无义战”，“失民心者，失天下”。这个道理对一个国家内的统治者说也一样。汉初的贾谊写过一篇《过秦论》，他总结秦亡之因在于“仁义不施，攻守之势异”。并引用了一句谚语：“前事不忘，后事之师。”这不也是我们今天应该借鉴的吗？孔子儒家这些思想，对一个国家的“治国”者，对于世界上的那些发达国家的统治集团不能说没有意义。“治国、平天下”应该行“仁政”，行“王道”，不应该行“霸道”，不能压迫老百姓。\n\n自1993年亨廷顿提出“文明的冲突论”之后，引起了各国学术界的广泛讨论。在人类历史上看，由于文化（哲学、宗教、价值观念）的不同引起的冲突和战争并不少见，就是进入21世纪虽未发生世界性的大战，但局部地区的战争则不断，其中无疑政治、经济是冲突和战争非常重要的一个原因，但文化确也在相当大的程度上是国家与国家、民族与民族、地域与地域之间冲突和战争的原因，如何化解这种因文化上的原因引起的冲突甚至战争，也许孔子提出的“和而不同”是一条非常有意义的原则。"}]}
{"conversation": [{"input": "", "output": "在中国历史上，一向认为“和”与“同”是不同的两个概念，有所谓有“和同之辨”。《左传·昭公二十年》记载：“公曰：唯据与我和夫？晏子对曰：据亦同也，焉得为和？公曰：和与同异乎？对曰：异。和如羹焉，水火醯醢盐梅以烹鱼肉，燀之以薪。宰夫和之，齐之以味，济其不及，以泄其过。君子食之，以平其心。君臣亦然。……今据不然。君所谓可，据亦曰可。君所谓否，据亦曰否。若以水济水，谁能食之？若琴瑟之专一，谁能听之？同之不可也如是。” 11 《国语·郑语》：“夫和实生物，同则不继。以他平他谓之和，故能丰长而物归之；若以同裨同，尽乃弃矣。故先王以土与金、木、水、火杂，以成百物。”可见“和”与“同”是两个不同的概念。“以他平他”，是以相异和相关为前提，相异的事物相互协调并进，就能发展；“以同裨同”，则是以相同的事物叠加，其结果只能窒息生机。中国传统文化的最高理想是“万物并育而不相害，道并行而不相悖”。（“万物并育”和“道并行”是“不同”；“不相害”“不相悖”则是“和”。）这种思想为多元文化共处提供了取之不尽的思想源泉。"}]}
{"conversation": [{"input": "", "output": "不同的民族和国家应该可以通过文化的交往与对话，在对话（商谈）和讨论中取得某种“共识”，这是一由“不同”到某种意义上的相互“认同”的过程。这种相互“认同”不是一方消灭一方，也不是一方“同化”一方，而是在两种不同文化中寻找交汇点，并在此基础上推动双方文化的发展，这正是“和”的作用。因此，我们必须努力追求在不同文化之间通过对话，实现和谐相处。现在中西许多学者都认识到，通过对话沟通不同文化之间的相互理解的重要性。例如哈贝马斯提出“正义”和“团结”的观念。我认为，把它们作为处理不同民族文化之间关系的原则，应该是很有意义的。哈贝马斯的“正义原则”可理解为，要保障每一种民族文化的独立自主、按照其民族的意愿发展的权利；“团结原则”可理解为，要求对其他民族文化有同情理解和加以尊重的义务。只有不断通过对话和交往等途径，才可以在不同民族文化之间形成互动中的良性循环。2002年去世的德国哲学家伽达默尔提出，应把“理解”扩展到“广义对话”层面。正因为“理解”被提升到“广义对话”，主体与对象（主观与客观或主与宾）才得以从不平等地位过渡到平等地位；反过来说，只有对话双方处于平等地位，对话才可能真正进行并顺利完成。可以说，伽达默尔所持的主体—对象平等意识和文化对话论，正是我们这个时代所需要的重要理念。这种理念，对我们今天如何正确而深入地理解中外文化关系、民族关系等等，具有重要的启示！ 12 。无论哈贝马斯的“正义”和“团结”原则，或者是伽达默尔的“广义对话论”，都要以承认“和而不同”原则为前提。只有承认不同文化传统的民族和国家可以和谐相处，不同的文化传统的民族与国家才能获得平等的权利和义务，“广义对话”才能“真正进行并顺利完成”。因此孔子以“和为贵”为基础的“和而不同”原则应成为处理不同文化之间的一条基本原则。\n\n六"}]}
{"conversation": [{"input": "", "output": "六\n\n如果我们以儒家的“合天人”（天人合一）的观念来为解决“人和自然”之间的矛盾提供某些思想资源，以“同人我”（人我合一）的观念来解决“人与人”之间的矛盾，那么我们可以用“一内外”（身心合一）来调节自我身心内外的矛盾。现代社会，由于种种内外的压力，特别是人们无止境地追求感官之享受，致使身心失调，人格分裂。由于心理的不平衡引起精神失常、酗酒、杀人、自杀等等，造成了自我身心的扭曲，已经成为一种社会病，而严重影响了社会的安宁，其原因正在于道德沦丧，致使人失去了自我身心内外的和谐。对这样一种情况，许多有见识的学者都为此提出救治的理论和策略。从中国传统文化看，可以说儒家对人的身心道德修养和人格培育给以特别的重视。"}]}
{"conversation": [{"input": "", "output": "在《郭店竹简·性自命出》中说：“闻道反己，修身者也。”意思是说，知道了“道”，就应该反求诸己，这就是“修身”。《大学》这部书更加特别强调人的道德实践对于建设理想的和谐社会的重要意义。它的第一章中说：“大学之道，在明明德，在新民，在止于至善。”朱熹注说：“新者，革其旧之谓也。言既自明其明德，又当推己及人，使之亦有以去其旧染之污也。……言明明德、新民，皆当止于至善之地而不迁。”（明德：真实无妄的道理），明明德、新民的目的在止于至善，达到做人的最高境界。所以《大学》中认为，修身、齐家、治国、平天下，“自天子以至于庶人，壹是皆以修身为本，其本乱而末治者否矣”。这就是说，儒家认为每个人（自天子以至庶人）的道德修养好了，那么“家”可以齐，“国”可以治，“天下”可以太平，如果自己的道德修养这个根本混乱了，“家”“国”“天下”能够治好，那根本是不可能的。所以在《中庸》一书中也说：“为政在人，取人以身，修身以道，修道以仁。”治理社会是要靠人来治理，让什么人来治理就要看他自身的道德修养，道德修养是以合不合“道”为标准，这里的“道”是指“天下之达道”，即“和谐”（和），而做到使社会和谐就要有“仁爱”之心。这里，把个人的道德修养（修身）与“仁”联系起来，正说明儒家思想的一贯性。儒家讲“修身”不是没有目标的，而是为了“齐家”“治国”“平天下”，即为了建设“和谐社会”。《礼记·礼运》中所记载的“大同”社会的理想，就是要求建立一在政治、经济、文化上诸多方面的和谐社会。儒家把和谐社会的理想建立在人的道德修养的提高的基础上，因此，儒家特别重视人的自我身心内外的修养。儒家认为，生死和富贵等等不是人应追求的最终目标，而道德学问才是人所应追求的。孔子说：“德之不修，学之不讲，闻义而不能徙，不善不能改，是吾忧也。”孔子这段话告诉我们的是做人的道理：“修德”（修养道德）并不容易，必须有崇高的理想，有关怀人类社会福祉的胸襟。“讲学”（讲究学问）也不容易，它不但要求自己提高智慧，而且要负起对社会进行人文教化的责任。“改过”，人总是会犯这样那样的错误，但要能勇于改正错误，这样才可以有助于社会的和谐。“向善”，是说人生在世，应日日向着善的方向努力，做到“日日新，又日新”，这样就可以达到“止于至善”的境地。“修德”“讲学”“改过”“向善”是孔子儒家提倡的做人的道理，是使人自我身心内外和谐的有意义的路径。所以孟子说：“存其心，养其性，所以事天也"}]}
{"conversation": [{"input": "", "output": "。所以孟子说：“存其心，养其性，所以事天也。夭寿不贰，修身以俟之，所以立命也。”如果一个人能保存他的恻隐之心，修养他的善性，以实现天道的要求，寿命的长短都无所谓了，但一定要通过对自身的修养保持和天道的一致，这就是安身立命了。"}]}
{"conversation": [{"input": "", "output": "儒家的“修身”是有目的的，《周易·系辞下》中说：“利用安身，以崇德为。”人们为人行事要益于社会而安身，以达到对道德的推崇。个人通过道德修养，以使其精神境界得以升华，来实现“为天地立心，为生民立命，为往圣继绝学，为万世开太平”的大事业，实践“立大本行达道”的大事业。这对个人自身说，其人生境界自有一内外和谐的“安身立命”处，也就是宋儒所追求的“孔颜乐处”了。朱熹在其《答张敬夫书》中与敬夫讨论“中和义”时说：“而今而后，乃知浩浩大化之中，自家自有个安宅，正是自家安身立命、主宰知觉处，所以立大本行达道之枢要，所谓体用一源，显微无间，乃在于此。” 13 儒家认为，找一“安身立命”处，对自己的身心内外之和谐至关重要，所以朱熹说：“但能致中和于一身，则天下虽乱，而吾身之天地万物，不害而为安泰；其不能者，天下虽治，而吾身之天地万物，不害而为乖错。其间一国一家，莫不然。”如果自我的身心内外能够做到中正和谐，即使天下大乱，在自己和天地万物之间，对自己的身心安宁康泰就不会有什么影响；如果自我的身心内外做不到中正和谐，即使天下治理得很好，自己的身心也将是不安和错乱的。无论治世、乱世，自己都应修德敬业，这样就可以在活着的时候尽伦尽职，在离开人世的时候将是很安宁的，所以张载《西铭》的最后两句话说：“存，吾顺事；没，吾宁也。”\n\n儒家一向都非常看重“安身立命”。所谓“安身立命”就是要对自己有个道德修养上的要求，这样才能使自己身心和谐，内外调适，使自己的言行符合“做人的道理”，这样身才能安，命才能立。至于那些有碍自我身心内外和谐的外在影响，应该排除。曾子说：“吾日三省吾身。为人谋，而不忠乎；与朋友交，而不信乎；传，不习乎。”做个君子人，每天都应时时警惕自己，看看自己为人行事，是否合乎道义。对于那些不合乎道义的事，甚至应该做到“杀身成仁，舍生取义”，所以孔子说：“志士仁人，无求生以害仁，有杀身以成仁。”孟子说：“吾身不能居仁由义，谓之自弃也。”要做到儒家提倡的“做人的道理”，很不容易，但应该是人们努力去追求的，这样自己才可以有个“安身立命”处，其身心内外自然和谐了。而追求自我身心内外的和谐其目的是为了实现社会的和谐。"}]}
{"conversation": [{"input": "", "output": "司马迁说过：“居今之世，志古之道，所以自镜也，未必尽同”，我们今天温习阐发孔子儒家的思想，发掘其中对当今人类社会有意义的资源，无疑是重要的。但古来圣贤的思想、理念并不能全然解决当今社会存在的所有问题，也并不能全都适应现代社会的要求，它只能给我们一些思考的路子，启发我们去用这些思想资源，在给以适应现代社会生活要求的新的诠释的基础上，才有可能为建设和谐的人类社会做出贡献。“周虽旧邦，其命维新。” 14 我们中华民族是一个有着长达五千年的历史文化的古老民族，我们的使命是使我们的社会不断革新，从而对全人类作出贡献。\n\n\n\n\n\nIV．IMMANENCE AND TRANSCENDENCE IN CHINESE CHAN BUDDHISM\n\n\nFrom its transmission into China till Sui (581-618) and Tang (618-907) dynasties, Buddhism had developed into several schools: Tian-tai, Consciousness-only, Vinaya, Pure Land, Hua yan, Chan 1 , etc. Since Tang Dynasty, Chan Buddhism has become increasingly influential and even has been particularly thriving to surpass all the other schools that declined early or late. No doubt there are many reasons for its thriving, perhaps one of the reasons is that Chan Buddhism can particularly reflect the characteristic of Chinese philosophy—\"immanent transcendence,\" to which scholars probably should pay more attention."}]}
{"conversation": [{"input": "", "output": "As a religion, Buddhism has its doctrinal scriptures, its regular rituals, its precepts, its worshiped objects and so on, but Chan Buddhism after Hui Neng (638-713) renounced all things above. So in Chan Buddhism there is no need to chant scriptures, observe precepts, follow any rituals and worship any images, and even leaving home and becoming a monk or nun becomes dispensable, hence to become a Buddha and attain the state of nirvana can only rely on the awareness of one's own mind. It says: \"One who can be aware within one thought is a Buddha, but confused within one thought a sentient being.\" That is to say, to become a Buddha and attain the transcendental state completely depends on the role of the immanent essential mind.\n\nI．Chinese Chan Buddhism neither valued scriptures nor established words, but claimed everything should listen to the essential mind"}]}
{"conversation": [{"input": "", "output": "There is a Chan story called \"Buddha twirls a flower and Maha-Kashapa smiles,\" which is recorded in Zhi Yue Lu (Record of Fingers Pointing to the Moon ):\n\n\n\nWhen Buddha was in Grdhrakuta mountain he turned a flower in his fingers and held it before his listeners. Every one was silent. Only Maha-Kashapa smiled at this revelation, although he tried to control the lines of his face. Buddha said: \"I have the eye of the true teaching, the heart of Nirvana, the true aspect of non-form, and the ineffable stride of Dharma. It is not expressed by words, but especially transmitted beyond teaching. This teaching I have given to Maha-Kashapa.\""}]}
{"conversation": [{"input": "", "output": "Chan Buddhism considered itself as \"transmitted beyond teaching,\" and proclaimed itself as distinguished from the other schools by telling such stories. At the beginning of Buddhism in India, it was quite simple and originally a philosophy of life, in which Shakyamuni Buddha avoided discussing those theories unrelated with real life, say, concerned little about the following problems—\"whether the universe is permanent or impermanent,\" \"whether the universe is limited or unlimited,\" \"whether life exists or not after death,\" \"whether life and body are one or not,\" etc—which were often heatedly discussed at his time in India. Later Indian Buddhism became more and more complicated during its developing, further and further away from real life, and its system became larger and larger, its worshiped images more and more, its technical terms innumerable, which were completely incompatible with Chinese traditional thoughts. After Sui and Tang dynasties, many Chinese Buddhist schools were trying every possible way to"}]}
{"conversation": [{"input": "", "output": "schools were trying every possible way to get over this complication of Indian Buddhism, such as, \"one billion worlds entered into one thought\" in Tian Tai School and \"principle and matter integrated into one real mind\" in Hua Yan School both emphasized the role of the essential mind. This tendency was further intensified in Chan Buddhism after Hui Neng, hence its insistence on establishment in no words and renunciation of all scriptures."}]}
{"conversation": [{"input": "", "output": "Hui Neng himself did not renounce the scriptures and advocate establishment in no words yet. It is recorded in Platform Sutra that Hui Neng taught his disciples about Diamond Sutra and Lotus Sutra , but he maintained that \"all scriptures and books exist and tell something in accordance with people\" (Platform Sutra ) and are only the tools to conduct people; hence one should not cling to the scriptures because one cannot become a Buddha by chanting the scriptures, and one can be liberated only by relying on one's essential mind. The reasons are: on the one hand, the principles and methods of becoming a Buddha originally exist in one's own essential mind, so \"the twelve-part canons of the Buddhas of past, present, and future are originally inherent in one's nature\" (Platform Sutra ). Thus there is no need seeking outside, no need to search the Buddha out of mind, because to be a Buddha and become enlightened totally depends upon oneself, and the extrinsic words just have nothing to do with it. On the other"}]}
{"conversation": [{"input": "", "output": "just have nothing to do with it. On the other hand, words are outside things. If one attaches to these outside things, one \"attaches to the forms.\" \"One's own essential nature inherently has the insight of Prajñā (wisdom), and if one is continually observant, use one's own insight; therefore one does not depend on words\" (Platform Sutra ). In order to break the bondage of the scriptures, Chan masters after Hui Neng were simply against chanting the scriptures, and even against all kinds of words. It is recorded in Wu Deng Hui Yuan (The Five Lamps Meet at the Origin ): Wei Shan (771-853) asked Yang Shan (814-890), \" Nirvana Sutra has forty volumes. How many are said by Buddha? How many by mara (devil)?\" (Vol. 9). Yang Shan answered: \"All are said by mara (devil).\" If one attaches the sutras as Dharma itself, one has already been bewitched and hoodwinked by devils. Gu Zun Su Yu Lu (Recorded Sayings of the Ancient Worthies ) records: \"As to those things which are considered as Buddhas, interpreted as Buddhas, if"}]}
{"conversation": [{"input": "", "output": "considered as Buddhas, interpreted as Buddhas, if one sees something, finds something and attaches something, all of these are called dung of intellectual play, coarse words and dead language\" (Vol. 2). Jing De Chuan Deng Lu (Record of the Transmission of the Lamp ) records: Lin Ji (787?-867) \"went to Huang Bo mountain (where his master lived) in a mid-summer, and saw his master Huang Bo (?-850) reading a sutra. He said, 'I thought there is a man but actually an old monk who puts black soy beans into his mouth'\" (Vol. 12). All scriptures are nonsense. By attaching to these nonsense, how can one be liberated and become a Buddha? Since Buddhist scriptures are \"dead language\" and \"said by mara (devil),\" not the tools to awaken, naturally they are not to be fallen back on to attain the goal of becoming a Buddha. Gu Zun Su Yu Lu records Nan Quan (748-834) saying: \"The Way does not belong to the category of knowing or not knowing, because knowing is false awareness and not knowing is no memory. If one really"}]}
{"conversation": [{"input": "", "output": "and not knowing is no memory. If one really attains the Way of no-doubt which is like great emptiness, wide, vast and open, how can one tell right or wrong?\" (Vol. 13). The Way does not belong to the category of knowledge, which have the difference between subject and object, but the enlightenment to the Way relies on the self-awareness of the mind. If so, the self can't be not self-aware; if the self isn't self-aware, it is \"avidya (ignorance).\" Therefore \"not knowing is no memory.\""}]}
{"conversation": [{"input": "", "output": "Chan masters thought that words were unnecessary and language cannot be beneficial to the enlightenment and becoming a Buddha. Only through language one cannot comprehend the Buddhist Dharma. Someone asked Wen Yi (885-958): \"What is the first meaning (of Buddhist Dharma)?\" Wen Yi replied: \"If I tell you, it is already the second meaning\" (Wen Yi Chan Shi Yu Lu [ Recorded Sayings of Chan Master Wen Yi ]). The Dharma is ineffable, and what has been said is already not the Dharma itself. Therefore, is there any method that may lead people to the enlightenment? As far as Chan Buddhism sees, hardly is there any other method for becoming enlightened but through one's own awareness. However, Chan Buddhism also used very special methods, such as \"stick and shout\" to instruct disciples. It is recorded in Wu Deng Hui Yuan :"}]}
{"conversation": [{"input": "", "output": "A monk asked: \"What is bodhi (awakening)?\" Master (De Shan, 782-865) struck him and said: \"Get out! Don't shit here!\" One asked: \"What is Buddha?\" Master said: \"Buddha is an old bhiksu (monk) in India.\" Xue Feng (822-908) asked: \"By inheriting from patriarchs before, do you still have discriminations?\" Master struck him with a stick and asked: \"What does this mean?\" Xue Feng answered: \"I can't understand.\" On the next day, Xue Feng asked for more teaching. Master said: \"There are neither languages nor sentences taught in our school, and I have no Dharma to give.\" Hence Xue Feng became aware. (Vol. 7)\n\n\n\nIt is also recorded in Jing De Chuan Deng Lu :\n\n\n\n(Lin Ji came to) see Jing Shan. When Jing Shan just raised his head to see who was coming, Master (Lin Ji) shouted. When he just intended to open his mouth to say, Master left with a flick of his sleeve. (Vol. 12)"}]}
{"conversation": [{"input": "", "output": "This is so-called \"De Shan's stick and Lin Ji's shout.\" These special methods are intended to break down people's attachment, and bring them back to the essential mind. As far as Chan Buddhism sees, one loses one's essential nature because one always attaches to something, therefore a sudden shout and an unexpected strike on the head would make one suddenly become enlightened and attain the Buddhahood by oneself. As Yuan Wu (1063-1135) said in Yuan Wu Fo Guo Chan Shi Yu Lu (Recorded Sayings of Chan Master Yuan Wu Fo Guo ): \"De Shan's stick and Lin Ji's shout are both thorough and complete, and directly cut off the root of the old attachment. They are great knacks and uses, reaching the same end by innumerable means, and could remove bondages from the disciples\" (Vol. 14). Lin Ji's master, Huang Bo, said in his Chuan Fa Xin Yao (Essential Teachings on the Transmission of Mind ):"}]}
{"conversation": [{"input": "", "output": "This spiritually enlightening nature. . . cannot be looked for or sought, comprehended by wisdom or knowledge, explained in words, contacted materially or reached by meritorious achievement. All the Buddhas and Bodhisattvas, together with all wriggling things possessed of life, share in this great Nirvanic nature. This nature is Mind, Mind is the Buddha, and the Buddha is the Dharma.\n\n\n\nSince this spiritually enlightening nature everyone has cannot be revealed by knowledge and language, the only way is to use stick and shout to break down the attachment (of course not necessarily to use stick and shout; any other method could make it if only they could break down the attachment), hence the mind has nothing to observe and one attains the transcendental state denying object and mind.\n\nII．Chinese Chan Buddhism broke outmoded conventions and abolished sitting in meditation, 5 but only valued seeing the nature and accomplishing the Buddhahood"}]}
{"conversation": [{"input": "", "output": "Sitting in meditation is a practicing method used in every Buddhist schools. Shakyamuni Buddha became enlightened under the bodhi (awakening) tree by sitting in meditation for forty-nine days; Bodhidharma came to China and faced the wall by sitting in meditation for three years. After Hui Neng, there has been a great change in Chinese Chan Buddhism. In Platform Sutra , Hui Neng said: \"It is only a matter of seeing the nature, not a matter of meditation or liberation.\" It is clear that Hui Neng insisted on \"seeing the nature and accomplishing the Buddhahood,\" and believed only through meditation one cannot be liberated. Hence he said:"}]}
{"conversation": [{"input": "", "output": "Deluded people stick to the appearances of things: they cling to the idea of absorption in one practice as only meaning constantly sitting unmoving, not letting the mind be aroused at random. They identify this with absorption in one practice, but those who make this interpretation are equivalent to inanimate objects. This is a condition that obstructs the Way. The Way should be fluid, free-flowing. Why then do you stagnate? When the mind does not dwell on things, then the Way is fluid. If the mind dwells on things, that is called self-binding. If you say constant sitting is right, that is contradicted by the fact that Shariputra was scolded by Vimalakirti for sitting quietly in the forest (Platform Sutra )."}]}
{"conversation": [{"input": "", "output": "Those who attach to sitting in meditation and believe deluded thought cannot arise through their sitting actually regard a human being as a dead thing, and know nothing about \"the Way should be fluid.\" The mind should move and not dwell on things, otherwise the mind is bound, and then how could one be liberated? Gu Zun Su Yu Lu records: Ma Zu(709-788) \"lived in Nan Yue Chuan Fa Monastery (where his master Huai Rang [677-744] presided) and stayed in a hut alone by practicing sitting in meditation without paying attention to the visitors (even to his master Huai Rang). . . . One day, (in order to instruct Ma Zu) Huai Rang put a tile in front of the hut and began to grind it. Ma Zu didn't pay attention to it at the beginning, but after a long time, Ma Zu got very curious and then asked: 'For what by grinding?' Huai Rang said: 'Grinding into a mirror.' Ma Zu laughed: 'How can a tile become a mirror by grinding?' Huai Rang retorted: 'If a tile cannot become a mirror by grinding, how could one become a Buddha by"}]}
{"conversation": [{"input": "", "output": "by grinding, how could one become a Buddha by sitting in meditation?'\" (Vol. 1). Ma Zu sat in meditation and was bound by it, hence Huai Rang used \"grinding a tile into a mirror,\" a metaphoric method, to inspire him to be enlightened. This is an example freeing from one's bondage by relying on others. Another example is Hui Leng (854-932) who had worn seven cattail hassocks by sitting in meditation for more than twenty years but still did not see the nature. Until one day when rolling up a curtain by a chance, he suddenly got enlightened, and composed a verse: \"It was really a mistake, really a mistake, until I see the world when rolling up a curtain. If one asks me what kind of teaching I know, I shall pick up a whiskbroom and strike right toward his head\" (Wu Deng Hui Yuan , Vol. 7). Hui Leng rolled up a curtain accidentally and saw that one billion worlds are just as they are, and then \"witnessed the mind and saw the nature.\" He released the bondage of sitting in meditation, suddenly saw the whole thing"}]}
{"conversation": [{"input": "", "output": "in meditation, suddenly saw the whole thing in a clear light and became enlightened. It is said in Platform Sutra : \"Those who cannot realize it themselves because of the wandering of the conditioned mind need a good knowing advisor to point it out and guide them to perception of essential nature; those who can realize it themselves don't have to turn outward for enlightenment.\" Ma Zu was inspired by Huai Rang, but Hui Leng became enlightened by himself. In any case, both Ma Zu and Hui Leng have to \"realize the good knowing advisor within the essential mind.\" That is to say, one has to rely on one's immanent essential mind to attain the transcendental state. The saying \"until I see the world when rolling up a curtain\" in Hui Leng's verse is the crux of his enlightenment, because as far as Chan Buddhism sees, there is no need to deliberately make a certain thing to be enlightened and become a Buddha. One should naturally see the Way in ordinary daily life, just like \"clouds floating in the blue sky and water"}]}
{"conversation": [{"input": "", "output": "like \"clouds floating in the blue sky and water filling in the bottle,\" and everything goes naturally and ordinarily. There is a verse in Wu Men Guan (Gateless Gate ) written by Wu Men (1183-1260):"}]}
{"conversation": [{"input": "", "output": "In spring, hundreds of flowers; in autumn, a harvest moon; in summer, a refreshing breeze; in winter, snow will accompany you. If useless things do not hang in your mind, any season is a good season for you."}]}
{"conversation": [{"input": "", "output": "This spiritual state of Chan Buddhism is a state going with the nature: one views the blooming of hundreds of flowers in spring, enjoys serenity under a harvest moon in autumn, feels the sudden coming of a refreshing breeze in summer, and watches thickly falling snowflakes swirling in winter. Let everything goes by itself at ease and without any obstruction, then \"every daytime is a good day,\" and \"every nighttime is an enjoyable night.\" If one attaches to sitting in meditation, one is bound by the method itself and cannot be liberated. Lin Ji said: \"There is no place in Buddhism for deliberate effort. Just be ordinary and nothing special. Relieve your bowels, pass water, put on your clothes, and eat your food. When you are tired, go and lie down. Ignorant people may laugh at me, but the wise will understand\" (Gu Zun Su Yu Lu , Vol. 11). If one wants to become a Buddha and attain the state of nirvana, one should not rely on the extrinsic practice, but be enlightened suddenly as Hui Leng experienced. A monk"}]}
{"conversation": [{"input": "", "output": "suddenly as Hui Leng experienced. A monk asked Ma Zu: \"How to cultivate the Way?\" Ma Zu said: \"The Way cannot be cultivated. If one says it can be cultivated, even if it has been cultivated, it will disappear eventually\" (Gu Zun Su Yu Lu , Vol. 1). How can the Way be cultivated? By relying on so-called \"cultivation,\" one has to manage it with a contrived effort; certainly \"it will disappear eventually.\" Therefore cultivating the Way cannot be searched deliberately out of ordinary life. A Vinaya Master You Yuan asked Hui Hai: \"Do you make efforts in your practice of the Way?\" Hui Hai answered: \"Yes, I do.\" The Vinaya Master asked: \"How?\" Hui Hai answered: \"When hungry, I eat; when tired, I sleep.\" The Vinaya Master asked: \"And does not everybody do the same things, master?\" Hui Hai answered: \"Not in the same way.\" The Vinaya Master asked: \"Why not?\" Hui Hai answered: \"When they are eating, they think of a hundred kinds of necessities, and when they are going to sleep they ponder over affairs of a thousand"}]}
{"conversation": [{"input": "", "output": "to sleep they ponder over affairs of a thousand different kinds. That is how they differ from me.\" An ordinary person eats with preference of the fat or the lean in the food, sleeps with going off into wild flights of fancy, and has different preferences and attachments and there is no chance for liberation. Those who truly know Chan should \"sleep if need to sleep and sit if need to sit,\" \"enjoy the cool if hot and warm at a fire if cold.\" A monk told Zhao Zhou (778-897): \"I have just entered the monastery. Please teach me.\" Zhao Zhou asked: \"Have you eaten your rice porridge?\" The monk replied: \"I have.\" Zhao Zhou said: \"Then you had better wash your bowl.\" At that moment the monk was enlightened (Zhi Yue Lu , Vol. 11). After eating, naturally it is time to wash the bowl. This is so ordinary. Only through this can one meditate when sitting, meditate when sleeping, meditate when resting, and meditate when moving, therefore eating and shitting are both fine Way. If meditation is not necessary, there is no"}]}
{"conversation": [{"input": "", "output": "Way. If meditation is not necessary, there is no necessity to keep all kinds of precepts. Lu Xisheng asked Yang Shan: \"Do you still observe precepts, master?\" Yang Shan said: \"I don't\" (Wu Deng Hui Yuan , Vol. 9). Li Ao (772-841) asked Yao Shan (751-834): \"What are sila (precepts), dhyana (meditation) and Prajñā (wisdom)?\" Yao Shan said: \"We don't have these idle fitments here!\" (Jing De Chuan Deng Lu , Vol. 14) Sila (precepts), dhyana (meditation), and Prajñā (wisdom) are the \"three practices\" of Buddhism, an indispensable gateway for Buddhists, but Chan masters see them as something useless. It seems that this negation means that every practicing method is unnecessary; hence Chan Buddhism negates anything extrinsic and formal. The reason why Chan Buddhism sees like this is based on \"the mind of everyday life is the mind of the Way.\" There is no \"mind of the Way\" apart from the mind of everyday life, and also no need to live any special life apart from everyday life. With this realization, the immanent mind"}]}
{"conversation": [{"input": "", "output": "life. With this realization, the immanent mind of everyday life can be the transcendental mind of the Way. It is just as Yin Shun (1906-2005) put in his The History of Chinese Chan Buddhism : \"The nature is both transcendental (away from all forms and its body pure and clear) and immanent (all Dharma cannot be different from the nature). Only when one gets enlightened from everything here and now, at the same time not different from everything, and completely realizes that everything is just no other than the magical application of the nature, can one go into the world or renounce the world at one's will, get the substance and its application, integrate the matter with its principles, and have one's feet firmly planted on the ground.\" 16"}]}
{"conversation": [{"input": "", "output": "III．Chinese Chan Buddhism did not worship images, rather abused the Buddhas and berated the masters, and claimed \"one who is enlightened in one thought is a Buddha\""}]}
{"conversation": [{"input": "", "output": "Indian Buddhism cannot keep from the influence of Indian culture which is strongly marked the character of mysticism, especially after Shakyamuni Buddha. For example, there are so-called \"twenty-eight heavens\" and \"eighteen hells,\" attached to which are adjacent heavens or hells, and there are also innumerous Buddhas and Bodhisattvas who have supernatural powers. Certainly all these are influenced by Indian traditional culture. Even the much simpler Indian Chan which is considered as \"transmitted beyond teaching\" is still of mystical character. It is said that all twenty-eight masters of Indian Chan have so-called \"Six Supernatural Powers\": (1) the power of divine audition; (2) the power of divine vision; (3) the power of awareness of the minds of others;(4) the power of the knowledge of previous lifetimes; (5) unimpeded bodily action; (6) the power of the extinction of contamination. Even four meditative states—\"The Four Meditation Heavens\"—Indian Chan practiced are also very mystical. Chinese Chan Buddhism"}]}
{"conversation": [{"input": "", "output": "are also very mystical. Chinese Chan Buddhism after Hui Neng is very different. Hui Neng said: \"My mind inherently has a Buddha in it; and the inner Buddha is the real Buddha\" (Platform Sutra ). Based on this, Chan Buddhism was against supernatural powers and worshiping images. Wu Deng Hui Yuan records: Dao Ying (?-902) \"built a house near a place called San Feng, and did not go to hall for ten days. Dong Shan (807-869) asked him: 'Why didn't you go to have meals recently?' Dao Ying said: 'A heavenly god served the food everyday.' Dong Shan told him: 'I thought you are a man, but still have this kind of idea. Come to my place at night.' Dao Ying came to Dong Shan's place at night. Dong Shan called his name: 'Dao Ying!' Dao Ying replied. Dong Shan said: 'If you neither think of good nor think of bad, then what leaves?' Dao Ying came back and sat silently. Since then Dao Ying couldn't find the heavenly god any more. After three days, there was completely no such a thing in Dao Ying's idea\" (Vol. 13). The point"}]}
{"conversation": [{"input": "", "output": "a thing in Dao Ying's idea\" (Vol. 13). The point Dong Shan criticized Dao Ying lies in how could a man like Dao Ying believe these mystical supernatural powers. What is the meaning of \"neither think of good nor think of bad\"? This is the teaching from Hui Neng that one should never attach to those things created by one's imagination. It is recorded in Chan Zong Zhuan (A Biography of Chan Buddhism ): \"Hui Ming asked the Dharma from Hui Neng. Hui Neng said: 'You should shut out all desires and not conceive a single thought of good or bad.' Hui Ming did what Hui Neng told him to do. Hui Neng told him: 'When you neither think of good nor think of bad, what is your original face?' At these words, Hui Ming was greatly enlightened and said to Hui Neng with his deep gratitude: 'I am like a man who takes a drink of water and knows for himself whether it is cold or warm.'\" The so-called \"a heavenly god served the food\" was just an illusion of Dao Ying; once he became aware, the illusion disappeared and the heavenly"}]}
{"conversation": [{"input": "", "output": "aware, the illusion disappeared and the heavenly god couldn't be found any longer. A man is essentially a man and has his original appearance; therefore everything has to count on the man himself, and does not need any help from the extrinsic transcendental powers at all. In Platform Sutra (Qi Song Edition), there is a verse called Wu Xiang Song (Verse on Freedom from Forms ):"}]}
{"conversation": [{"input": "", "output": "When the mind is even, why bother to keep precepts?\n\nWhen action is straightforward, what's the need to practice meditation?\n\nIf you are grateful, you take care of your parents respectfully;\n\nIf you are dutiful, above and below are mentally sympathetic.\n\nIf you are deferential, high and low harmonize amicably;\n\nIf you are tolerant, myriad evils cause no disturbance.\n\nIf you can drill wood and produce fire, you will produce red lotuses from the mud.\n\nHarsh words are clearly good medicine;\n\nIf it offends the ear, it's surely faithful speech.\n\nReform your errors, and you will develop wisdom;\n\nDefend your faults, and you betray an unsound mind.\n\nAlways practicing altruism in your daily life;\n\nAttaining the Way does not come from donating money.\n\nEnlightenment is only to be sought in the mind;\n\nWhy bother seeking mysteries outside?\n\nHearing my explanation, practice on this basis,\n\nAnd the Heaven is right before your eyes."}]}
{"conversation": [{"input": "", "output": "And the Heaven is right before your eyes.\n\n\n\nThis verse not only denies the existence of the extrinsic mystical powers, but also denies the existence of so-called Heaven and Hell, believing that one should live in the real life ordinarily and responsibly, and by means of one's own Buddha nature (immanent essential nature) in the life here and now can one become a Buddha. It is just as Da Hui(1089-1163) said: \"Dharma of secular world is Buddha Dharma and vice versa\" (Da Hui Pu Jue Chan Shi Yu Lu , Vol. 27)."}]}
{"conversation": [{"input": "", "output": "It is recorded in Wu Deng Hui Yuan : Tian Ran (739-824) \"met a bitter cold weather when visiting Hui Lin Temple, so he burned a wood Buddha statue for warmth. The head of the temple bawled him out: 'Why did you burn my wood Buddha?' Tian Ran prodded the ashes with his staff and said humorously: 'I am looking for sharira (relics) by burning it.' The head retorted: 'How can a wood Buddha statue have sharira (relics)?' Tian Ran laughed: 'Now that it doesn't have sharira (relics), take two more statues and burn them'\" (Vol. 5). A wood Buddha statue is an image, how could it have Buddha sharira (relics)? Burning a wood Buddha is only burning a wood-made statue. The denial of the image in his mind is the realization that \"my mind inherently has a Buddha in it; and the inner Buddha is the real Buddha.\" Lin Ji climbed up into the loft of Xiong-er Tower, and the guard of the tower asked him: \"Do you prostrate yourself first before the Buddhas or first before the masters?\" Lin Ji said: \"Neither of them\" (Jing De Chuan"}]}
{"conversation": [{"input": "", "output": "Lin Ji said: \"Neither of them\" (Jing De Chuan Deng Lu , Vol. 12). Chan masters paid no respect to the Buddhas and masters at all and even abused the Buddhas and berated the masters. De Shan said: \"There are neither Buddhas nor masters down here. Bodhidharma is an old foul foreigner, Shakyamuni Buddha is a pile of dried dung, and Bodhisattva Manjusri and Samantabhadra are men who carry the dung\" (Wu Deng Hui Yuan , Vol. 7). As Chan Buddhism sees, everyone is originally a Buddha himself, and elsewhere can a Buddha be found? What are abused and berated are nothing but the images in one's mind, the worship of which would certainly obstruct the development of one's essential nature. It is recorded in Jing De Chuan Deng Lu : \"Someone asked Huai Hai (720-814): 'What is Buddha?' Huai Hai retorted: 'Who are you ?'\" (Vol. 7). In the same book, it is also recorded: \"Ling Xun just came to study with Gui Zong, and asked Gui Zong: 'What is Buddha?' . . . Gui Zong said: 'Just you are'\" (Vol. 11). Everyone by himself is a"}]}
{"conversation": [{"input": "", "output": "you are'\" (Vol. 11). Everyone by himself is a Buddha. How can one ask \"what is Buddha\"? By asking \"what is Buddha,\" one is searching Buddha outside of one's mind. Nevertheless, one should not attach to this idea of becoming a Buddha. Huang Bo said: \"If you will conceive of a Buddha, you will be obstructed by that Buddha!\" (Wan Ling Lu [ Recorded Sayings in Wan Ling ]). If one bears the idea of becoming a Buddha in one's mind constantly, one cannot live naturally and obstructs himself from becoming a Buddha by this searching. A monk asked Dong Shan when he was weighing some flax: \"What is Buddha?\" Dong Shan said: \"This flax weighs three pounds\" (Wu Deng Hui Yuan , Vol. 15). A monk asked Ma Zu: \"What is the intention of Bodhidharma to come to China?\" Ma Zu struck him and said: \"If I don't strike you, those who know would laugh at me\" (Jing De Chuan Deng Lu , Vol. 6). Dong Shan gave a reply far from the mark in order to break down the attachment of becoming a Buddha, and Ma Zu even tried to prevent the"}]}
{"conversation": [{"input": "", "output": "a Buddha, and Ma Zu even tried to prevent the searching of extrinsic Buddhist Dharma, because as Ma Zu saw, \"you all should believe that your essential mind is the Buddha, and right this mind is the mind of Buddha\" (Ibid.). This is the essential spirit of Chan Buddhism, as it is said in Platform Sutra : \"Buddhahood is actualized within your own nature; do not seek it outside the body. If your own nature is confused, a Buddha is an ordinary person; if your own nature is awakened, every ordinary person is a Buddha.\""}]}
{"conversation": [{"input": "", "output": "As discussed above, we can see that the central thoughts or fundamental subject of Chinese Chan Buddhism is \"witnessing the mind and seeing the nature\" and \"seeing the nature and becoming a Buddha.\" The fundamental concepts used in Platform Sutra are \"mind\" and \"nature.\" \"Mind\" is also called \"one's own mind\" (zi-xin ), \"the essential mind\" (ben-xin ), \"one's own essential mind\" (zi-ben-xin ), etc.; \"nature\" is also called \"one's own nature\" (zi-xing ), \"the essential nature\" (ben-xing ), \"the Dharma nature\" (fa-xing ), \"one's own Dharma nature\" (zi-fa-xing ), etc. \"Mind\" and \"nature\" have quite similar meaning and both refer to the subjective in everyone's immanent life. They are originally pure and empty, but transcend the phenomenal world. At the same time their activities can appear as all kinds of different things. As Platform Sutra says: \"The extent of mind is vast as space. . . the emptiness of physical space contains the colors and forms of myriad things, the sun, the moon, and stars, the mountains,"}]}
{"conversation": [{"input": "", "output": "the sun, the moon, and stars, the mountains, oceans, rivers, and lands, the springs and valley streams, the grasses, trees, and forests, bad people and good people, bad things and good things, Heaven and Hell—all are within space. The emptiness of the essential nature of people in the world is also like this.\" It also says: \"The essential nature of human beings is originally pure. All things come from the essential nature; when you think about all evil things, it produces bad behaviors; when you think about all good things, it produces good behaviors. Thus all things are in your own nature, and your own nature is always clear.\" Good and bad, Heaven and Hell, the mountains, rivers, and lands, the grasses, trees, insects and fishes, and so on—all are realized from your own nature by means of \"thinking\" (si-liang ) function of \"the mind.\" The appearance of everything cannot deviate from \"one's own nature,\" just as everything is within space. If one's \"mind\" is confused, one cannot see \"one's own nature,\" hence"}]}
{"conversation": [{"input": "", "output": "one cannot see \"one's own nature,\" hence only an ordinary person; if one's mind is always clear, one \"sees the nature\" and becomes Buddha or Bodhisattva. It is said in Platform Sutra : \"My mind inherently has a Buddha in it; and the inner Buddha is the real Buddha. If there were no Buddha-mind, where would we look for the real Buddha?\""}]}
{"conversation": [{"input": "", "output": "As Chan Buddhism sees, one's own nature (or one's own mind) is originally a vast space without anything, and it is not a deathly stillness but rather it can \"think\" and everything comes from this \"thinking.\" If this activity of \"thinking\" goes without any trace, it lays no influence on one's \"own nature\" and one's own nature can always stay in the clear state. \"One's own nature always clear\" is just like the sun and the moon always shining, only that sometimes it's covered by clouds and appears dim when seen from the ground, since one cannot see the original face of the sun and the moon. If a sudden wind of wisdom (the instruction and inspiration of a good knowing adviser) blows off the clouds or mists, the always shining sun and moon would appear naturally. It is said in Platform Sutra : \"The nature of worldly people is always drifting, like the clouds in the sky. Wisdom is like the sun, insight is like the moon: knowledge and insight are always light, but when you fixate on objects outside, you get your"}]}
{"conversation": [{"input": "", "output": "when you fixate on objects outside, you get your own essential nature covered by the drifting clouds of errant thoughts, so you cannot have light and clarity. If you meet a spiritual benefactor and hear truly authentic teaching, you'll get rid of confusion so that inside and outside are thoroughly clear, and myriad things appear within your own essential nature.\" A good knowing adviser can only provide some inspirations. Whether one can be enlightened or not counts on oneself. \"What is meant by liberating yourself through your own essential nature? That means the beings in false views, afflictions and ignorance are liberated by accurate insight. Once you have accurate insight, you get the Prajñā (wisdom) to break through the beings in folly and delusion, so each one is self-liberated\" (Platform Sutra )."}]}
{"conversation": [{"input": "", "output": "The phrase \"Buddha nature\" appeared only a few times in Dun Huang edition of Platform Sutra , but many times in Zong Bao edition. \"Buddha nature\" mentioned in two places of Platform Sutra is quite important: one is the verse Hui Neng composed when he studied with his master, \"Buddha nature is always clear\"; another is when Hui Neng answered the question of Governor Wei, he said \"building temples, charity, sustaining, etc. . . haven't any virtue actually,\" and \"virtue lies in dharmakaya (truth body), not in field of merit; one's own Dharma nature is the inside virtue and honesty is the outside virtue. While one sees the Buddha nature inside, one will naturally hold in reverence outside.\" The first place shows that the essence of \"Buddha nature\" that has the same quality as \"one's own nature\" is \"always clear,\" hence \"Buddha nature\" is \"one's own nature,\" which is the essential nature of human being and the subjective in everyone's immanent life. The second place shows that \"Buddha nature\" is \"one's own Dharma"}]}
{"conversation": [{"input": "", "output": "shows that \"Buddha nature\" is \"one's own Dharma nature\" which is also the immanent essence in everyone. Based on the ideas above, Chan Buddhism established its theory of \"witnessing the mind and seeing the nature\" and \"seeing the nature and becoming a Buddha.\" \"Witnessing the mind and seeing the nature\" tells that if one can realize one's own essential mind, \"one's own nature is always clear\"; attaining \"one's own nature always clear\" means the revelation of the immanent essential nature as the transcendental Buddha nature. Hence it is true that \"witnessing the mind and seeing the nature, attaining the Way of Buddhahood by oneself\" lie in \"the wisdom is accomplished when enlightening.\""}]}
{"conversation": [{"input": "", "output": "In that case how can one \"witness the mind and see the nature\"? Chan Buddhism pointed out a direct and simple practicing method that they established, that is, \"freedom from thought as the source, freedom from form as the substance, and freedom from fixation as the basis.\" It is said in Platform Sutra :"}]}
{"conversation": [{"input": "", "output": "Since time immemorial this school of ours has first established freedom from thought as the source, freedom from form as the substance, and freedom from fixation as the basis. Freedom from form means detachment from forms in the midst of forms. Freedom from thought means having no thought in the midst of thoughts. As for freedom from fixation, while the basic nature of humanity is in the midst of the world, with good and bad, beauty and ugliness, enmity and familiarity, words and speech, offense and attack, deception and contention, one considers it all empty and does not think of retaliation, not thinking about the objects in the surroundings. If thought after thought, previous, present, and subsequent thoughts, go on uninterrupted, this is called bondage. When thought after thought does not dwell on things, then there is no bondage. Thus freedom from fixation is basic."}]}
{"conversation": [{"input": "", "output": "\"Freedom from form\" means no attachment to any phenomenon(detachment from form), because ordinary people always attach the phenomena as the substance. For example, one may think that by sitting in meditation one can become a Buddha, which is certainly attached to sitting in meditation; one may think that by worshiping Buddhas one can become a Buddha which is certainly attached to the worshiping of Buddhas; all these are \"taking form and attaching to it.\" \"Taking form and attaching to it\" can obstruct one's own nature just as the clouds and mists can cover the bright empty sky. When one \"detaches from appearances while in the midst of appearances,\" one can suddenly see the original clearness of the body of nature, just as the clouds and mists are blew off and the bright clean empty space is revealed. Therefore, freedom from form not only means no attachment to any phenomenon, but also means detachment to appearances and revelation of \"one's own nature always clear.\" It is said in Platform Sutra : \"If you can"}]}
{"conversation": [{"input": "", "output": "It is said in Platform Sutra : \"If you can be detached from forms and appearances, then the substance of nature is pure. Thus freedom from form is the substance.\" \"Freedom from fixation\" means one's own nature originally has no fixation thought by thought, that is, the previous, present, and subsequent thoughts are consecutive, and if once dwelling on one object, it is not going on uninterrupted but fixing on every single thought, hence \"the mind\" is \"bound.\" \"When the mind does not dwell on things, the mind is fluid. If the mind dwells on things, the mind is bound\" (Platform Sutra ). If the mind is not dwelling on anything, once a thing has gone, it has gone and left no trace. It is like a wild goose flying across the vast sky leaving no trace at all; and also like a white screen on which a movie is projected for viewing, once the movie ends, nothing is left on the screen. Only by this can one not be bound, hence one should regard \"freedom from fixation as the basis.\" \"Freedom from thought\" does not mean"}]}
{"conversation": [{"input": "", "output": "the basis.\" \"Freedom from thought\" does not mean \"not thinking of anything at all, and get rid of all thoughts entirely\"(Ibid.), but when getting in touch with objects the mind is not affected by the external objects, that is, \"the mind does not arouse over objects\"(Ibid.). \"Thought\" is the function of the mind, and what the mind faces is the external objects. Ordinary people's thoughts arouse over the external objects. If the objects are nice, thoughts arouse over them and cling to them; on the contrary, thoughts again arouse and get angry. Therefore, the \"thoughts\" of ordinary people just arouse along with the objects and move in accordance with the objects, and the \"thoughts\" of this kind are \"erroneous thoughts,\" always driven by the objects without freedom. \"When the mind is not influenced by objects\" (Ibid.), one could not be disturbed by the external world. Although one lives in the secular world, one is still not defiled and contaminated but comes and goes at ease, always has one's own clear nature"}]}
{"conversation": [{"input": "", "output": "goes at ease, always has one's own clear nature and attains the Buddhahood by oneself. \"Freedom from form,\" \"freedom from fixation\" and \"freedom from thought\" discussed above are the functions of \"the only mind,\" and the difference between the ignorant and the awakened just lies in one thought, hence attaining the Buddhahood should rely on the sudden enlightenment."}]}
{"conversation": [{"input": "", "output": "According to the discussions above, we may conclude as follows:"}]}
{"conversation": [{"input": "", "output": "First, the reason why Chinese Chan Buddhism belongs to Chinese traditional thoughts, distinguishable from Indian Buddhism lies in its \"immanent transcendence,\" which is also the characteristic of Chinese Confucian and Taoist philosophy. The reason why it could deeply influence Neo-Confucianism of Song (960-1279) and Ming (1368-1644) dynasties (especially Universal Mind School of Lu-Wang) also lies in the \"immanent transcendence\" of its thought. If it can be said that the quest of Confucian thought with the characteristic of \"immanent transcendence\" is a morally ideal personality which transcends \"the self\" and becomes \"a saint,\" and the quest of Taoist philosophy with the characteristic of \"immanent transcendence\" is the spiritually absolute freedom which transcends \"the self\" and becomes \"an immortal,\" then the quest of Chinese Chan Buddhism with the characteristic of \"immanent transcendence\" is a mystical state in momentary eternity which transcends \"the self\" and becomes \"a Buddha.\" On this point, Chan"}]}
{"conversation": [{"input": "", "output": "self\" and becomes \"a Buddha.\" On this point, Chan Buddhism still has some smack of religion."}]}
{"conversation": [{"input": "", "output": "Second, although Chan Buddhism still has some smack of religion, by virtue of its releasing all extrinsic bondage such as chanting scriptures, sitting in meditation, worshiping Buddha, it is bound to contain the implication of denying itself as a religion. That is to say, the secularization of Chan Buddhism makes it an unreligious religion that has exerted profound influence on China, and it leads people to realize the purpose of transcending the reality in the real life by denying the supernatural concepts of Heaven and Hell, suggesting the secular spirit of \"Dharma of secular world is Buddha Dharma and vice versa.\""}]}
{"conversation": [{"input": "", "output": "Third, as a religion, Chan Buddhism not only breaks all rules of traditional Buddhism, but also believes that it relies not on extrinsic power but rather the immanent self-awareness of Chan masters themselves to attain the Buddhahood. Therefore, it transforms a religion with the characteristic of \"extrinsic transcendence\" into an unreligious religion with the characteristic of \"immanent transcendence,\" turns the direction from renouncing the world to going into the world, and hence avoids the inclination of duality. Whether or not this transformation means Chan Buddhism has some inclination to get out of traditional religious mode? If this can be deduced, certainly it would be significant to study the history of Chan Buddhism for investigating the religions in real social life."}]}
{"conversation": [{"input": "", "output": "Fourth, it is said there was a tradition strongly imprisoning the mind of people in China, and then can we say that there were still some resources to be appealed to for breaking everything imprisoning the mind of people? If there were such resources, Chan Buddhism must be an important one of them. Chan Buddhism denies all extrinsic bondages, breaks all attachments, removes the traditional and realistic authority, and lets everything listen to the essential mind; it is in this sense that one can be the master of oneself. This open-mindedness is very valuable in the feudal despotic society in China and deserves our attention. Of course, Chan Buddhism thereby built the authority centered by the immanent subjective of the \"self\" and made up the infinite transcendental power of the \"self,\" whereby one could again be bound by the immanent subjective of the \"self.\" This probably is an inextricable paradox to Chan Buddhism."}]}
{"conversation": [{"input": "", "output": "Fifth, the ideological system of Chan Buddhism with the characteristic of \"immanent transcendence\" is of obvious subjectivism, and inevitably leads to the denial of any objective criterion and validity, which is a disadvantage to the investigation of the extrinsic world and establishment of objective valid social system and legal order, and has defects in the investigation of ultimate care of the universe and human life. Therefore, we may suggest: is it possible to build a better philosophical system which contains the thought with the characteristic of \"immanent transcendence\" and the thought with the characteristic of \"extrinsic transcendence\"? I think this issue deserves due attention in the development of Chinese philosophy."}]}
{"conversation": [{"input": "", "output": "Sixth, if it is possible to build a Chinese philosophical system which contains the thoughts of both \"immanent transcendence\" and \"extrinsic transcendence,\" then is it possible to find the resources within Chinese traditional philosophy itself? I think Chinese traditional philosophy has this kind of resources. There are two aspects in the thought of Confucius: on the one hand, he advocated the idea \"human-heartedness is something that must have its source in oneself\" (Analects , 12.1) and \"it is man that can make the Way great, and not the Way that can make man great\" (Analects , 15.29) which can be considered as the aspect of \"immanent transcendence\"; on the other hand, he insisted that one should \"fear the will of Heaven, fear great men, and fear the word of the sages\" (Analects , 16.8), which can be considered as the aspect of \"extrinsic transcendence\" or at least a suggestion of it. Later Confucianism has developed the former aspect while leaving the later one undeveloped at all. Is it possible to build"}]}
{"conversation": [{"input": "", "output": "one undeveloped at all. Is it possible to build a Chinese philosophical system which contains the thoughts of both \"immanent transcendence\" and \"extrinsic transcendence\" from the direction of Confucius by developing and combining both aspects of Confucius'thoughts? In my opinion, it is an issue that deserves our study. Born shortly later than Confucius, there was another philosopher Mo Zi, whose philosophy features \"extrinsic transcendence.\" Mo Zi's philosophy includes two interrelated parts: \"all-embracing love\" being humanistic and \"the will of Heaven\" being religious. It seems that there is a little bit of contradiction between the two parts, but actually \"all-embracing love\" is the fundamental principle of \"the will of Heaven,\" therefore \"the will of Heaven\" is the kernel of Mo Zi's thoughts. Mo Zi's \"the will of Heaven\" means \"Heaven\" has wills which are the supreme and ultimate standard to judge everything, can reward the good and punish the bad, and are the transcendental power outside of human or, we"}]}
{"conversation": [{"input": "", "output": "the transcendental power outside of human or, we may say, are of obvious \"extrinsic transcendence.\" Therefore, the later Mohist School suggested a scientific view and had the thought of logic and epistemology, but it is a pity that these thoughts were left undeveloped after the Warring States (403-221 BC) in China. Is it possible to use Mohist thought as resources to build a Chinese philosophical system which contains the thoughts of both \"immanent transcendence\" and \"extrinsic transcendence\"? I think it is also an issue we can study."}]}
{"conversation": [{"input": "", "output": "肆　论禅宗思想中的内在性与超越性 *\n\n\n佛教传入中国至隋唐分为若干宗派：天台、唯识、律、净土、华严、禅等等。至唐以后，其他宗派均先后衰落，而禅宗的影响越来越大，终至独秀，究其原因或有许多方面，但就禅宗更能体现中国哲学以“内在超越”为特征这点说，似应为研究者所注意。\n\n佛教作为一种宗教自有其宣扬教义的经典、一套固定的仪式、必须遵守的戒律和礼拜的对象等等，但自慧能以后的中国禅宗把上述一切都抛弃了，既不要念经，也不要持戒，没有什么仪式需要遵守，更不要去礼拜什么偶像，甚至连出家也成为没有必要的了，成佛达到涅槃境界只能靠自己一心的觉悟，即所谓“一念觉，即佛；一念迷，即众生。”这就是说，人成佛达到超越的境界完全在其内在本心的作用。\n\n一、中国禅宗不重经典、不立文字，一切自任本心\n\n中国禅宗有一个公案——“释迦拈花，迦叶微笑”的故事，据《指月录》载：\n\n\n\n“世尊在灵山会上，拈花示众。是时众皆默然，唯迦叶尊者，破颜微笑。世尊曰：吾有正法眼藏，涅槃妙心，实相无相，微妙法门，不立文字，教外别传，付嘱摩呵迦叶。”\n\n\n\n禅宗自称其宗门为“教外别传”，即依此类故事以说明他们和佛教其他宗派的不同。印度佛教开始在释迦牟尼时也是比较简单，本是一种人生哲学，对一些与人生实际无关的理论往往避而不论，如当时印度讨论的“宇宙是常还是无常”“宇宙有边还是无边”“生命死后是有还是无”“生命与身体是一还是异”等等，均少论及。但印度佛教在发展过程中越来越繁琐，越来越远离实际人生，体系越来越庞大，礼拜的对象越来越多，名词概念多如牛毛，这与中国传统思想全然不相合。到隋唐以后，中国的一些佛教宗派都已在想方设法克服印度佛教的这种繁琐，例如天台宗纳三千于一念，华严宗融理事于真心，都强调人的本心的作用，这一趋势到禅宗慧能以后更是变本加厉了，而有不立文字，废除经典之说。"}]}
{"conversation": [{"input": "", "output": "慧能本人还没有简单地否定经典和倡导不立文字，据《坛经》记载，慧能尝为门人说《金刚经》《法华经》，但他认为“一切经书，因人有说”，只是引导人们的工具，不能执着经典，不能靠诵读经典成佛，解脱只能靠自己的本心。这是因为：一方面，成佛得解脱的道理和路径本来就在你自己的本心之中，“三世诸佛，十二部经，亦在人性中本自具有”（《坛经》），不必外求，不必到心外觅佛，成佛的觉悟全在自己，外在的文字是没有用处的。另一方面，文字是一种外在的东西，如果执着了外在的东西就是“着相”，“本性自有般若之智，自用智慧观照，不假文字。” 2 慧能以后的禅宗大师破除经典的束缚，干脆反对念经，反对一切语言文字。沩山灵佑问仰山慧寂：“《涅槃经》四十卷，多少是佛说？多少是魔说？”仰山回答说：“总是魔说。” 3 如果把佛经持着为佛法本身，这本身就是着了魔，为魔所蒙蔽，所以《古尊宿语录》中说：“只如今作佛见，作佛解，但有所见所求所著，尽是戏论之类，亦名粗言，亦名死语”（卷二）。《景德传灯录》（卷十二）中记义玄“因半夏上黄檗山，见和尚看经。曰：我将谓是个人，元来是唵黑豆老和尚。”一切经典全是废话，执着这些废话，人如何得以解脱，如何得以成佛？既然佛教经典为“死语”“魔说”，非悟道的工具，那么自然不能靠它来达到成佛的目的。《古尊宿语录》中说：“（南）泉（普愿）云：道不属知不知，知是妄觉，不知是无记，若真达不疑之道，犹如太虚，廓然荡豁，岂可强是非也”（卷十三）。道不属知识，知识有主体和对象即有分别心，悟道在心之自觉；悟道既在自觉，自不能是不自觉的，如为不自觉，即是“无明”，故“不知是无记”。\n\n禅宗的大师们不仅认为文字不必要，就是语言对得道成佛也是无益的。语言并不能使人了解佛法，有问文益禅师：“如何是第一义？”文益回答说：“我向汝道，是第二义。” 4 佛法是不可说的，说出的已非佛法本身。那么用什么方法引导人们觉悟呢？照禅宗看，几乎没有什么方法使人悟道，只能靠自己的觉悟。不过禅宗也常用一些特殊的方法，如棒喝之类。《五灯会元》卷七《德山宣鉴禅师》中载：\n\n\n\n“僧问：如何是菩提？师打曰：出去，莫向这里屙。问：如何是佛？师曰：佛是西天老比丘。雪峰问：从上宗来，学人还有分别也无？师打一棒曰：道什么？曰：不会。至明日请益，师曰：我宗无语句，实无一法与人。峰因此有省。”\n\n\n\n《景德传灯录》卷十二载：“（临济义玄）见径山，径山方举头，师便喝；径山拟开口，师拂袖便行。”"}]}
{"conversation": [{"input": "", "output": "《景德传灯录》卷十二载：“（临济义玄）见径山，径山方举头，师便喝；径山拟开口，师拂袖便行。”\n\n这就是所谓“德山棒，临济喝”。这种方法是破除执着的特殊方法，目的是要打断人们的执着，一任自心。照禅宗看，人们常因有所执着而迷失本性，必须对之大喝一声，当头一棒，使之幡然觉悟，自证佛道，故佛果禅师说：“德山棒，临济喝，并是透顶透顶，直捷剪断葛藤，大权大用，千差万别，会归一源，可以与人解粘去缚。” 6 义玄的老师在其《传法心要》中说：\n\n\n\n“此灵觉性……不可以智识解，不可以语言取，不可以景物会，不可以功用到，诸佛菩萨与一切蠢动众生同大涅槃，性即是心，心即是佛，佛即是法。” 7\n\n\n\n人所具有的这一灵觉性，既然不是能用知识、语言等使之得到发挥，那只能用一棒一喝（当然不一定必须用棒喝，其他任何方法都可以，只要能打断执着即可）打破执着，使心默然无对，而达到心境两忘的超越境界。\n\n二、中国禅宗破去陈规，废去坐禅，唯论见性成佛\n\n坐禅本是原来佛教一切派别所必需的一种修持法门，释迦牟尼在菩提树下证道，一坐四十九天；达摩东来，仍有三年面壁，都是坐禅。但到慧能以后，中国禅宗起了很大变化，《坛经》记载慧能说：“惟论见性，不论禅定解脱。”盖慧能主张“见性成佛”，认为靠禅定并不能得到解脱，所以他说：\n\n\n\n“迷人著法相，执一行三昧，直言坐不动，除妄心不起，即是一行三昧。若如是，此法同无情，却是障道因缘，道须通流，何以却滞？心不住法即通流，住即被缚，若坐不动是，维摩诘不合呵舍利弗宴坐林中。” 8"}]}
{"conversation": [{"input": "", "output": "执着坐禅，以为可以妄心不起，这实是把人看成如同死物，而不知“道须通流”，心不能住而不动，住而不动就是心被束缚住了，那怎么能得到解脱呢？《古尊宿语录》卷一记马祖道一“居南岳传法院，独处一庵，惟习坐禅，凡有来访者都不顾，……（怀让）一日将砖于庵前磨，马祖亦不顾，时既久，乃问曰：作什么？师云：磨作镜。马祖云：磨砖岂能成镜？师云：磨砖既不能成镜，坐禅岂能成佛？”马祖坐禅，被坐禅所束缚，怀让用“磨砖作镜”这种比喻的方法启发他使之觉悟，这叫作依他人为之“解缚”。又有长庆慧稜禅师，二十余年来坐破了七个蒲团，仍然未能见性，直到有一天，偶然卷帘时，才忽然大悟，便作颂说：“也大差，也大差，卷起帘来见天下，有人问我解何宗，拈起拂子劈头打。” 9 慧稜偶然卷帘见得三千大千世界原来如此，而得“识心见性”，解去坐禅的束缚，靠自己豁然贯通，而觉悟了。《坛经》中说：“不能自悟，须得善知识示道见性；若自悟者，不假外善知识。”道一是靠怀让的启发，而慧稜是靠自悟，但无论前者还是后者都必须是“识自心内善知识”，也就是说必须靠自己的内在本心才可以达到超越境界。慧稜颂中“卷起帘来见天下”是他悟道的关键，因照禅宗看，悟道成佛不要去故意作着，要在平常生活中自然见道，就像“云在青天水在瓶”那样，自自然然，平平常常。无门和尚有颂说：\n\n\n\n“春有百花秋有月，夏有凉风冬有雪，\n\n若无闲事挂心头，便是人间好时节。”"}]}
{"conversation": [{"input": "", "output": "“春有百花秋有月，夏有凉风冬有雪，\n\n若无闲事挂心头，便是人间好时节。”\n\n\n\n禅宗的这种精神境界正是一种顺乎自然的境界：春天看百花开放，秋天赏月色美景，夏天享凉风暂至，冬天观大雪纷飞，一切听其自然，自在无碍，便“日日是好日”“夜夜是良宵”。如果执着坐禅，那就是为自己所运用的方法所障，而不得解脱。临济义玄说：“佛法无用功处，只是平常无事，屙屎送尿，着衣吃饭，困来即卧，愚人笑我，智乃知焉。” 10 要成佛达到涅槃境界，不是靠那些外在的修行，而是得如慧稜那样忽然顿悟。有僧问马祖：“如何修道？”马祖说：“道不属修，言修得，修成还坏。” 11 道如何能修得，靠所谓“修”就是要勉强自己，这种不自然的做法，当然会“修成还坏”。所以修道不能在平常生活之外去刻意追求。有源律师问大珠慧海禅师：“和尚修道还用功否？”慧海说：“用功。”源律师问：“如何用功？”慧海回答说：“饥来吃饭，困来即眠。”源律师又问：“一切人总如是，同师用功否？”慧海说：“不同。”源律师问：“如何不同？”慧海说：“他吃饭时，不肯吃饭，百般须索；睡时不肯睡，千般计较，所以不同也。” 12 平常人吃饭，挑肥拣瘦；睡觉胡思乱想，自是有所取舍、执着，不得解脱。真正懂得禅的人“要眠即眠，要坐即坐”“热即取凉，寒即向火”。有僧问赵州从谂：“学人乍入丛林，乞师指示。”从谂说：“吃饭也未？”僧曰：“吃粥了也。”从谂说：“洗钵去。”其僧因此大悟。 13 吃过饭自然应洗碗，这是平平常常的，唯有如此，才能坐亦禅，卧亦禅，静亦禅，动亦禅，吃饭拉屎，莫非妙道。禅定既非必要，一切戒律更不必修持了，陆希声问仰山：“和尚还持戒否？”仰山说：“不持戒。” 14 李翱问药山：“如何是戒定慧？”药山说：“这里无此闲家俱。” 15 戒定慧本是佛教“三学”，学佛者必须之门径，但照禅宗大师看这些都是无用的东西。禅宗的这一否定，似乎所有的修持方法全无必要，从而把一切外在的形式的东西都否定了。禅宗如是看是基于“平常心是道心”，在平常心外再无什么“道心”，在平常生活外再不须有什么特殊的生活。如有此觉悟，内在的平常心即可成为超越的道心，正如印顺法师的《中国禅宗史》中所说：“性是超越的（离一切相，性体清净），又是内在的（一切法不异于此），从当前一切而悟入超越的，还要不异一切，圆悟一切无非性之妙用。这才能入能出，有体有用，事理如一，脚跟落地。” 17\n\n三、中国禅宗不拜偶像，呵佛骂祖，一念悟即成佛"}]}
{"conversation": [{"input": "", "output": "三、中国禅宗不拜偶像，呵佛骂祖，一念悟即成佛\n\n印度文化中颇多神秘主义色彩，印度佛教也不能不受印度传统文化这种神秘主义影响，特别是释迦牟尼以后更是如此。例如在佛教中有所谓二十八重天，十八层地狱，每个层次又有无数天堂和地狱，以及众多的具有超自然伟力的佛和菩萨，这些当然都是受印度传统文化的影响而有。即使是比较平实的“教外别传”的印度禅也有不少神秘色彩，传说印度禅的二十八祖都有所谓六神通：天耳通、天眼通、他心通、宿命通、神足通、漏尽通等。就是印度禅修行的四种境界“四禅天”也颇具神秘性。而中国禅自慧能以后却不如此。慧能说：“我心自有佛，自佛是真佛。”基于此，禅宗反对神通和偶像崇拜。《五灯会元》卷十三载，有云居道膺禅师“结庐于三峰，经旬不赴堂。洞山（良价）问：子近日何不赴斋？师曰：每日自有天神送食。山曰：我将谓汝是个人，犹作这个见解在。汝晚间来。师晚至。山召：膺庵主。师应诺。山曰：不思善，不思恶，是什么？师回庵，寂然宴坐，天神自此觅寻不见，如是三日乃绝”。良价批评道膺的基本点，就在于道膺是个人怎么会相信那些神秘的神通呢？“不思善，不思恶”是什么意思？这正是慧能叫人不持着那些自己想象出来的莫须有的东西。《禅宗传》载：“明上坐向六祖求法。六祖云：汝暂时敛欲念，善恶都莫思量。明上坐乃禀言。六祖云：不思善，不思恶，正当与时么，还我明上坐父母未生时面目。时上坐于言下，忽然默契，便拜云：如人饮水，冷暖自知。”所谓“天神送食”只是道膺的幻想，当他一旦觉悟，幻想尽除，再无天神可寻觅了。人本来应是人，有人之本来面目，一切全靠自己觉悟，根本不需要外在的超越力量的帮助。契嵩本《坛经》有《无相颂》：\n\n\n\n心平何劳持戒，行直何用修禅，\n\n恩则孝养父母，义则上下相怜。\n\n让则尊卑和睦，忍则众恶无喧，\n\n若能钻木出火，淤泥定生红莲。\n\n苦口的是良药，逆耳必是忠言，\n\n改过必生智慧，护短心内非贤。\n\n日用常行饶益，成道非由施钱，\n\n菩提只向心觅，何劳向外求玄。\n\n听说依此修行，天堂只在目前。\n\n\n\n这首颂不仅否定了外在的神秘力量的存在，而且否定了所谓的天堂和地狱的存在，认为人们只是要在现实生活中平平常常地尽职尽责地生活，在眼前生活中靠自己所具有的佛性（即内在的本性）即可以成禅。宗杲大慧禅师说：“世间法则佛法，佛法则世间法。”"}]}
{"conversation": [{"input": "", "output": "《五灯会元》卷五载：天然禅师“于慧林寺遇天大寒，取木佛烧火向，院主呵曰：何得烧我木佛。师以杖子拨灰曰：吾烧取舍利。主曰：木佛何有舍利？师曰：既无舍利，更取两尊烧。”木佛本是偶像，哪会有佛舍利，烧木佛无非烧木制之像而已，否定了自己心中的偶像，正是对“我心自有佛，自佛是真佛”的体证。临济义玄到熊耳塔头，塔主问：“先礼佛，先礼祖？”义玄曰：“佛祖俱不礼。” 18 禅宗对佛祖不仅全无敬意，还可以呵佛骂祖。德山宣鉴说：“这里无佛无祖，达摩是老臊胡，释迦老子是干屎橛，文殊普贤是担屎汉。” 19 照禅宗看，自己本来就是佛，哪里另外还有佛？他们所呵所骂的无非是人们心中的偶像，对偶像的崇拜只能障碍其自性的发挥。《景德传灯录》卷七载：“问：如何是佛？师云：他是阿谁？”卷十一载：“灵训禅师初参归宗，问：如何是佛？……宗曰：即汝便是。”每个人自己就是佛，哪能问“如何是佛”，问“如何是佛”就是向心外求佛了。而且对自身成佛也不能执着不放，黄檗说：“才思作佛，便被佛障。”一个人念念不忘要成佛，那就不能自自然然地生活，而有所求，这样反而成为成佛的障碍。有僧问洞山良价：“如何是佛？”答曰：“麻三斤。” 20 或问马祖：“如何是西来意？师便打，曰：我若不打汝，诸方笑我。” 21 良价所答非所问，目的是要打破对佛的执着；马祖更是要打断对外在佛法的追求，因为照马祖看：“汝等诸人，各信自心是佛，此心即是佛心。” 22 这正是禅宗的基本精神，正如《坛经》中说：“佛是自性作，莫向身外求。自性迷，佛即众生；自性悟，众生即佛。”"}]}
{"conversation": [{"input": "", "output": "据以上所述，可知中国禅宗的中心思想或基本命题是“识心见性”“见性成佛”。在《坛经》中应用的基本概念是“心”和“性”。“心”或叫“自心”“本心”“自本心”等；“性”或叫“自性”“本性”“法性”“自法性”等。“心”和“性”大体是一个意思，都是指每个人的内在生命的主体，它本来清净、空寂，又是超越于现象界的，但它的活动可变现为种种不同的事物，如《坛经》说：“心量广大，犹如虚空，……虚空能含日月星辰，大地山河，一切草木，恶人善人，恶法善法，天堂地狱，尽在空中，世人性空，亦复如是。”又说：“世人性本自净，万法在自性，思量一切恶事，即行于恶；思量一切善事，便修于善行。知如是一切法尽在自性，自性常清净。”善与恶，天堂与地狱，山河大地，草木虫鱼等等都是因“心”之“思量”作用而从自性中变现出来的。一切事物的出现，都不能离开“自性”，就像万物在虚空中一样。如果人的“心”迷误了，就不能见自性，只能是凡夫俗子；如果人的自心常清净，就是“见性”，则是佛菩萨。《坛经》说：“我心自有佛，自佛是真佛；自若无佛心，向何处求佛。”\n\n照禅宗看，人的自性（或本心）本来是广大虚空一无所有，但它并不是死寂的，而是能“思量”的，一切事物皆由“思量”出。如果这些“思量”活动一过不留，那么对自己的“自性”就无任何影响，则自性常处于清净状态。“自性常清净”，就好像日月常明一样，只是有时为云覆盖，在上面的日月虽明，但在下面看到的则是一片昏暗，致使看不到日月的本来面目。如果能遇到惠风（按：指大善知识的指点和启发）把云雾吹散卷尽，那么常明之日月等等自然显现。《坛经》中说：“世人性净，犹如青天，惠如日，智如月，智慧常明。于外著境，妄念浮云盖覆，自性不明，故遇善知识开真法，吹却迷妄，内外明彻，于自性中，万法皆见。”善知识只能对人们有启发作用，觉悟不觉悟还在自己。“自有本觉性，将正见度，般若之智，除却愚痴迷妄，各各自度。” 23"}]}
{"conversation": [{"input": "", "output": "敦煌本《坛经》“佛性”一词很少见，但元宗宝本“佛性”则多见。《坛经》有两处说到“佛性”较重要：一是慧能在黄梅五祖处所作的偈：“佛性常清净”；另一处是答韦使君问，说“造寺、布施、供养”等“实无功德”时说：“功德在法身，非在福田；自法性有功德，平直是德。内见佛性，外行恭敬。”前一条说明“佛性”的本质是“常清净”，这与“自性”一样，所以所谓“佛性”即“自性”，亦即为人之本性，它是每个人的内在生命的主体。后一条说明“佛性”即“自法性”，而为人之内在本质。基于此，禅宗即可立其“识心见性”、“见性成佛”的理论。“识心见性”是说，如对自己的本心有所认识就可见到“自性常清净”；得其“自性常清净”就是使其内在的本性显现为超越的佛性，“识心见性，自成佛道” 24 ，这一切皆在“悟即成智”也。\n\n那么人如何能“识心见性”？禅宗指出了一条直接简单的修行法门，这就是他们所立的“无念为宗，无相为体，无住为本”的法门。《坛经》中说：\n\n\n\n“我此法门，从上以来，顿渐皆立无念为宗，无相为体，无住为本。何名无相？无相者，于相而离相。无念者，于念而不念。无住者，为人本性，念念不住，前念、今念、后念，念念相续，无有断绝；若一念断绝，法身即离色身，念念时中，于一切法上无住，一念若住，念念即住，名系缚；于一切法上，念念不住，即无缚也。此是以无住为本。”"}]}
{"conversation": [{"input": "", "output": "“无相”是说，对于一切现象不要去执着（离相），因为一般人往往执着现象以为实体，如以坐禅可以成佛，那就是对于坐禅有所执着；如以拜佛可以成佛，那就是对拜佛有所执着，这都是“取相着相”。“取相着相”障碍自性，如云雾覆盖明净的虚空一样。如能“于相离相”则可顿见性体的本来清净，就像云雾扫除干净而现明净虚空。所以无相不仅仅是不要执着一切现象，而且因离相而显“自性常清净”，《坛经》说：“但能离相，性体清净，是以无相为体。”所谓“无住”是说，人的自性本来是念念不住的，前念、今念、后念是相续不断的，如果一旦停留在某一物上，那么就不能是念念不住而是念念即住了，这样“心”就被“系缚”住了，“心不住法即通流，住即被缚”。如能对一切事物念念不住，过而不留，如雁过长空，不留痕迹，放过电影，一无所有，这样就不会被系缚，“是以无住为本”。“无念”不是“百物不思，念尽除却”，不是对任何事物都不想，而是在接触事物时，心不受外境的任何影响，“不于境上生心”。“念”是心的作用，心所对的是境（外境，即种种事物），一般人在境上起念，如境美好，那么就在境上起念，而有贪；如境不好，那么就在境上起念，而有嗔。因此一般人的“念”是依境而起，随境变迁，这样的“念”是“妄念”，经常为境所役使，而不得自在。如果能“于诸境上心不染”，这样就可以不受外境干扰，虽处尘世，却可无染无杂，来去自由，自性常清净，自成佛道。以上所论“无相”“无住”“无念”实均一心的作用，且迷与悟均在一念之间，故成佛道当靠顿悟。\n\n据以上所说，我们或可得出以下结论：\n\n1．中国禅宗之所以是中国的思想传统而区别于印度佛教，正因其和中国的儒家和道家哲学一样也是以“内在超越”为特征。它之所以深深影响宋明理学（特别是陆王心学），正在于其思想的“内在超越性”。如果说以“内在超越”为特征的儒家学说所追求的是道德上的理想人格超越“自我”而成“圣”，以“内在超越”为特征的道家哲学所追求的则是精神上的绝对自由，超越“自我”而成“仙”，那么，以“内在超越”为特征的中国禅宗则是追求一种瞬间永恒的神秘境界，超越“自我”而成“佛”，就这点说，禅宗仍具有某种宗教的形式。"}]}
{"conversation": [{"input": "", "output": "2．禅宗虽然仍具有某种宗教的形式，但由于它要求破除念经、坐禅、拜佛等一切外在的束缚，这样势必又包含着否定其作为宗教本身的意义。这就是说，禅宗的世俗化使之成为一种非宗教的宗教在中国发生影响，它把人们引向在现实生活中实现超越现实的目的，否定了在现实世界之外与之对立的天堂与地狱，表现出“世间法则佛法，佛法则世间法”的世俗精神。\n\n3．禅宗作为一种宗教，它不仅破除一切传统佛教的规矩，而且认为在日常生活中不靠外力，只靠禅师的内在自觉，就可以成佛，这样就可以把以“外在超越”为特征的宗教变成以“内在超越”为特征的非宗教的宗教，由出世转向入世，从而克服了二元的倾向。这样转变，是否可以说禅宗具有某种摆脱传统的宗教模式的倾向。如果可以这样说，那么研究禅宗的历史，将对研究现实社会生活中的宗教有着重要的意义。\n\n4．如果说在中国有着强大的禁锢人们思想的传统，那么是否也有要求打破一切禁锢人们思想的资源呢？如果确有这样的资源，禅宗应是其中重要的一部分。禅宗否定一切外在的束缚，打破一切执着，破除传统的权威和现实的权威，一任本心，从这个意义上说人自己可以成为自己的主宰，这样的思想解放作用在我国长期封建专制社会中应是难能可贵的，似乎应为我们注意。当然禅宗由此而建立了以“自我”的内在主体性为中心的权威，虚构了“自我”的无限的超越力量，而又可以为以“自我”为中心的内在主体性所束缚，这可能是禅宗无法解决的矛盾。\n\n5．禅宗这种以“内在超越”为特征的思想体系，有着鲜明的主观主义特色，它必然导致否定任何客观标准和客观有效性。这既不利于对外在世界的探讨和建立客观有效的社会制度和法律秩序，同时在对探讨宇宙人生终极关切问题上也不无缺陷。因此，我们是否可以提出一个问题，既能否建立一个包容以“内在超越”为特征的思想，同时也包容以“外在超越”为特征的思想的更完满的哲学体系呢？我认为，这个问题或者是中国哲学发展应受到重视的问题。"}]}
{"conversation": [{"input": "", "output": "6．如果说有可能建立一包容“内在超越”和“外在超越”的中国哲学体系，那么能否在中国传统哲学中找到内在资源？我认为，中国传统哲学中是有这方面内在资源的。本来在孔子思想中就有两个方面：一方面有“为仁由己”“人能弘道，非道弘人”的说法；另一方面也有“畏天命，畏大人，畏圣人之言”的说法。前者是孔子思想中的“内在超越”方面；后者是孔子思想中“外在超越”方面，或者说从后者可以看出孔子思想也有“外在超越”的因素。但后来儒家发展了前一方面，而后一方面没有得到发展。如果能使上述孔子思想中的两个方面同时发展，又有所结合，是否可以沿着孔子思想发展出一包容“内在超越”和“外在超越”的哲学体系呢？我想，这是一个值得我们探讨的问题。比孔子稍后的哲学家墨子，他的哲学可以说是以“外在超越”为特征的哲学体系。墨子哲学可以说由两个相互联系的部分组成：一是具有人文精神的“兼爱”思想；另一是具有宗教性的“天志”思想。这两方面看起来似乎有矛盾，但在墨子思想体系中却认为“兼爱”是“天”的意志最根本的体现，所以“天志”应是墨子思想的核心。墨子的“天志”思想认为“天”是有意志的，它的意志是衡量一切事物最高和最后的标准，它可以赏善罚恶，它是一外在于人的超越力量，或者说它具有明显的“外在超越性”。因此，墨家哲学发展到后期墨家就更具有科学因素和逻辑学和认识论思想。可惜在战国以后墨家思想没有得到发展。墨家思想是否可以成为我们建立一包容“内在超越”和“外在超越”的中国哲学体系的内在资源呢？我想也应是我们可以研究的一个课题。\n\n\n\n\n\nV．THE ORIGIN AND CHARACTERISTICS OF DAOISM"}]}
{"conversation": [{"input": "", "output": "Religion is a social phenomenon and studying it with a view to understanding its historical development has special significance today. We can see similar trends in other countries where the rapid developments of science and technology do not in any significant way lessen the people's sense of, or interests in, religion. Even the people of China, for some reason or other, show similar interests in the development of religion. This phenomenon is enough to raise several theoretical questions concerning the need for a better understanding of religion: what is the nature of religion? Does the human psyche require a religious faith? Is religion synonymous with religious belief? Is religious belief beneficial to social life? Is science complementary to, or inconsistent with, religious belief? Can religion be a modernizing agent? and so forth. This paper does not pretend to deal specifically with these questions, but, why do we study the history of religions? Should an ideal history of religions be time-conscious?"}]}
{"conversation": [{"input": "", "output": "an ideal history of religions be time-conscious? Can such an history help people think seriously about the problems of religion that exist in the world today? All historians of religions need to address themselves to these kinds of problems."}]}
{"conversation": [{"input": "", "output": "The religions which had been popular in Chinese history include Buddhism, Daoism (Taoism), Islam, Christianity and Zoroastrianism. However, of all these religious traditions, only Daoism (Taoism) is indigenous to China. To be sure, Daoism (Taoism) is a Chinese religion; it has characteristics peculiar to the Chinese. Besides, it has exercised considerable influence on the development of Chinese culture and psychology, customs and habits, science and technology, philosophy and thought, medicine and hygiene, and even political life. Can our investigation into one of the more influential religions—the origin of Daoism (Taoism), its development and characteristics—help us deepen our understanding of Chinese culture, personality and way of thinking? Can it indirectly help us understand, more intimately, the theoretical and practical problems of religion in the world today? I think it can and toward this end the present discussion is an attempt to analyze and discuss the following issues.\n\nI．General Background"}]}
{"conversation": [{"input": "", "output": "I．General Background\n\nThe development of Daoism (Taoism) was an attempt to orientate the Han Chinese to their social, political, economic, moral and psychological lives at the end of the Eastern Han."}]}
{"conversation": [{"input": "", "output": "Why did Daoism (Taoism) develop only at the end of the Eastern Han period? Historically, such Daoist ideas as \"immortality\" and \"sanctification of the bodies\" had already existed during the time of the Warring States (Zhanguo). They became even more popular during the Qin and Han dynasties—why? We know that not just any kind of superstition can be called religion, although religion often embodies a good deal of superstitious elements. Neither can we say that any theistic discourse can become a religion, even if it is capable of extending its influence over a sizeable cross-section of the population. Its growth and development were directly related to the social life of the people, their history, and other objective facts. The development of Daoism (Taoism) during the Eastern Han may be attributed to the following factors."}]}
{"conversation": [{"input": "", "output": "First, the reality of social life at the end of the Eastern Han had laid fertile grounds for the growth of Daoism (Taoism). The social and political conditions, since Shundi of the Eastern Han, had begun to deteriorate. There was outside interference in the day-to-day administration and the administrative machinery was in the hands of a bureaucracy. Debauchery, unruly behavior and social strife, both from within and without, were the order of the day. Finally there were crop failures due to severe drought, and large numbers of people died in ditches (Zhong Changtong, Changyan ). Undue economic exploitations and political pressure at that time had made it impossible for the populace to lead a decent life; bankruptcy and emigration were common. The conflict between the ruling class and the ruled was intense and acute. According to historical records, from Shundi's time, peasant uprisings were rampant. At that time, apart from the common class-interest that united them in social movements, their leaders"}]}
{"conversation": [{"input": "", "output": "united them in social movements, their leaders resorted to magic and superstitions as organizing agents. That is why, in history books, the rebels after Shundi's time were often called yaozei , or \"the goblin thieves.\""}]}
{"conversation": [{"input": "", "output": "Two conclusions may be drawn from the above discussion. First, a period of economic and political unrest, as well as spiritual and moral decay, provided an objective vantage for the development of religion. Second, as the leaders of the peasantry had used magic and superstitions to rally support in their movements, they knew that these could be used as tools for mobilizing the people, thus paving the way for the widespread development of religion. As is always the case, social turbulence often caused great hardship and suffering to the lower class. Thus, when people became desperate they tended to hinge their hopes upon some kind of spiritual power, or shenling. This was one of the most common avenues through which people, in antiquity, reconciled themselves with their social reality. This also explains why a majority of the early Daoist believers were members of the lower social strata."}]}
{"conversation": [{"input": "", "output": "Second, the social conditions at the end of the Eastern Han had provided useful material for the founding of Daoism (Taoism). Since the time of Han Wudi, when Dong Zhongshu pointed out that \"of the hundred schools, only Confucianism is the most revered,\" Confucian thought had adapted itself to the needs of building a unified feudal society and serving as an ideology for the ruling class. From then on the development of Confucianism depended primarily on the teaching of a reciprocal relationship between Heaven and man, followed by an increased interest in the development of theology and metaphysics. Though ideally a religion is theistic, not any form of theism is adequate or sufficiently meaningful to become a religion. This is because such a religion (namely, the religion of the masses) must include not only the worship of spiritual beings, but also possess a body of canon together with an endurable form of church organization, doctrines and dogmas, and an historical medium for the dissemination of religious"}]}
{"conversation": [{"input": "", "output": "medium for the dissemination of religious knowledge. Generally, religion must see the world in two forms: the real and the supernatural. Based on this premise, human beings feel that they can only disengage themselves from the problems of social life in a supernatural world—believing that an ideal life can manifest itself only in the yonder shore of the supernatural world."}]}
{"conversation": [{"input": "", "output": "Despite the fact that Confucianism acknowledged the existence of Shen or God, especially during the Han Dynasty, it had never thought it necessary that its ideals be fulfilled outside the world, but required rather that the ideals of \"governing the state and pacifying the world\" (zhi-guo ping tianxia ) be actualized in the real world, even though this were merely an illusion. Although religion had played a very important role in feudal China, it had never become a force to reckon with. Instead it had, many a time, occupied a secondary position, which state of affairs clearly bespoke as well the dominance of Confucian ideology."}]}
{"conversation": [{"input": "", "output": "From the developmental point of view, after the Eastern Han Confucianism could very well have become a religion, because its metaphysics together with the conception of the sacred could be easily converted into religion. However, Confucianism did not become a religion during the Han Dynasty for the simple reason that it attempted to materialize the ideals of \"governing the state and pacifying the world\" in the real world. Thus, following the decay of the Han Dynasty, Confucian ideology not only fell short of becoming a religion but its position as an ideology of the ruling class continued to decline. Because of this decline, Confucian thought had given way to the growth of Daoism (Taoism). History shows that, whenever the dominant ideology of the ruling class lost its power, it often signalled the growth and dominance of a countervailing religion."}]}
{"conversation": [{"input": "", "output": "Even though Confucianism had declined at the end of the Eastern Han, certain facets of its ideology could still be absorbed and put to good use by an ongoing religion. The fact that Confucian ideas are found in Daoism (Taoism) is clear proof that such assimilation did take place. For example, the idea of \"the ultimate peace in the unity of the three (Heaven, earth and man) in one\" (tian-di-ren san heyi zhi taiping ) shows that the Confucianists were concerned about political reality and the notion of sancai (three endowments) mentioned in Yi Zhuan . The idea that the sky and the universe were formed by breath (qi ) could have derived from the knowledge of world creation as well as the yin-yang principles and the five elements mentioned in the apocryphal texts. AlI these ideas were closely connected to Han Confucian thought. That most of the scholars who studied the development of Daoism (Taoism) focused their attention on its relationship with Daoist sources and overlooked the nexus between Daoist and"}]}
{"conversation": [{"input": "", "output": "and overlooked the nexus between Daoist and Confucianist ideas is a bias."}]}
{"conversation": [{"input": "", "output": "Daoism (Taoism) could have another source in its gradual mingling with the tradition of the saints. Although there was a connection between the Daoists and the saints of the early Qin, both seem to belong to quite different schools of thought. Until the beginning of the Western Han, the popular Huang-Lao learning was essentially Daoist. It frequently emphasized the exemplary qualities of the sage and was thus deemed capable of exercising its power over the state and the cosmos. That is why Sima Qian, in his preface, commented that the importance of the Huang-Lao learning lies in the doctrine of \"self-actualization through non-action, and self-correction through expiation\" (wuwei zihua, qingjing zizheng )."}]}
{"conversation": [{"input": "", "output": "The Huang-Lao Daoist learning underwent a change during the Eastern Han: part of its adherents sought the help of the gods installed in shrines, thus becoming unified with the saints. Huandi, for example, made sacrifices to Laozi (Lao Tzu) at the latter's shrine with the aim to \"preserve shen for the uplift of character and the ultimate ascent to Heaven,\" thus signalling the initial transformation or Huang-Lao's Daoist teaching. Also, as early as the end of the Western Han, there was already in existence what was known as \"Huang Lao's Dao \" (the Way of Huang-Lao) and later on, the \"Fangxian's Dao \" (the Way of the Saints), both of which actually belonged to the immortalist sects. Further, the saints' underlying objective was to attain \"eternal life\" (changsheng busi ) and to cause the bodies to be sanctified (routi chengxian ). Thus, once it merged with the Daoist ideas of \"attaining peace through inaction, and remaining in peace through abstinence\" (qingjing wuwei, tiandan guayu ), it increasingly began to"}]}
{"conversation": [{"input": "", "output": "wuwei, tiandan guayu ), it increasingly began to attract the masses and became a powerful social force. Lastly, the basic tenets of Daoism (Taoism), such as \"immortality\" and \"the sanctification of the bodies,\" although derived from the Way of the Saints, became part of the Daoist system. Hence, its transformation also represents an important factor contributing to the growth of Daoism(Taoism)."}]}
{"conversation": [{"input": "", "output": "From the above viewpoints, Daoism (Taoism) as a religion may be said to have deviated from the Confucianists' and Daoists' schools of thought. However, its source of ideas was inseparable from both. Hence, from the beginning, it had distinguished itself as a religious system in which Confucian and Daoist ideas supplemented each other. This system represents some of the characteristics typical of Chinese culture, psychology and way of thinking."}]}
{"conversation": [{"input": "", "output": "Third, the introduction of Buddhism into China had greatly stimulated the development of Chinese religion. From the time Buddhism spread to China during the Western Han till after the middle of the Eastern Han, it maintained a steady level of propagation. Buddhism, acting like a catalyst, escalated the development of Daoism (Taoism). Actually, the school of the saints was already popular during the Western Han, and disciples frequently had given tributes to Huang-Lao. This was evidenced in the existing learnings of \"Huang-Lao's Dao \" and \"Fangxian's Dao .\" The former sanctified Huangdi and worshipped him in shrines dedicated to him; the latter talked about \"non-death and everlasting life\" (changsheng busi ). Shiji records that the teacher of the river elder, Le Jugong, learned about Huangdi. The Book of Fengshan records that Huangdi became an immortal because of fengshan . Yuji (more appropriately, Ganji), who compiled the Daoist scripture Taiping Jing , suggested that the book was originally by Laozi (Lao"}]}
{"conversation": [{"input": "", "output": "that the book was originally by Laozi (Lao Tzu). During Han Mingdi, Ying, King of Chu, had already worshipped Huang-Lao and Futu. Ying recited Huang-Lao's words and honored Futu's shrine. Huandi erected Huang-Lao's and Futu's shrines in his palace. The fact that Huang-Lao and Futu were worshiped manifestly shows that Huangdi was at that time regarded as a deity or a Buddha. Sainthood was in fact a form of sagehood. Living the life of an immortal is but a human discipline. There was no formal, nor endurable form of organization to be used as a base for the interaction of the religious community. But after the spread of Buddhism to China, it became an organized form of religion, possessing not only a set of teaching which differed from that of traditional China, but also an organized church, with a religious canon and a spiritual community, all of which served as a blueprint for the founding of Daoism(Taoism)."}]}
{"conversation": [{"input": "", "output": "It is true that Buddhism had served as a model for the establishment of Daoism (Taoism). Of even greater importance is that Buddhism was alien to Chinese culture, and its propagation in China was greeted with protests by the bearers of Huaxia's cultural tradition. This defensive attitude acted as a stimulus spurring the Chinese to strive even harder towards establishing an indigenous religion. When an ethnic culture encountered an alien culture it often gave rise to mutual absorption or rejection. This situation was particularly marked in the case of the Chinese response to Indian Buddhism. We can provide evidence to show how it was actually reflected in the earliest Daoist scripture, Taiping Jing. In this scripture, we see how some Buddhist ideas, like benqi (the primal beginning) and sanjie (the three worlds), had their origins in the Buddhist canon. On the other hand, there were criticisms about Buddhism, for example, the talks that \"the conduct of the four destructions collectively denigrates the"}]}
{"conversation": [{"input": "", "output": "the four destructions collectively denigrates the spiritual way of Heaven\" (Sihui zhi xing, gong wuru huangtian zhi shendao ). Moreover, upon the establishment of Daoism(Taoism), its adherents circulated the story about Laozi (Lao Tzu)'s role in bringing about a renaissance among the northern Chinese (Laozi [Lao Tzu] huahu). This was designed not only as a blow to Buddhism but also as an attempt to boost the image of Daoism (Taoism). All this suggests a kind of antagonistic reaction against the entry of the alien culture."}]}
{"conversation": [{"input": "", "output": "Therefore, it is not at all surprising that the end of the Eastern Han period saw the need for the development of an indigenous religion. The founding of this religion could be traced to the existing tradition of the saints. The fact that it adopted Confucian and Daoist ideas as a basis for the development of Daoism (Taoism) is even less surprising. Once it emerged, it immediately became charged with an intense ethnic fervor and came into direct conflict with the alien Buddhist religion. The outcome is, precisely, a manifestation of an indigenously endowed Chinese culture.\n\nII．The Development of Daoism\n\nThe Process through which Daoism (Taoism) developed into an organized religion also a clear manifestation of how a religious community came into being."}]}
{"conversation": [{"input": "", "output": "What is the nature of religion? It can be defined in a great number of ways. Even in Marxists' writings, religion is conceived differently under different circumstances. Marx said, \"religion is the opiate of the people,\" which is interpreted in terms of the use of religion as a way of hypnotising the masses. This statement came not from Marx but from Feuerbach. It means that the purveyors of religion who claimed that it could bring comfort to humankind were not being honest. Lenin conceived of \"religion as the workers' groaning sound,\" which is interpreted as relating to the agony of the proletariat. Plekhanov said, \"Religion has a countless number of definitions. . . . It may be interpreted as a form of relationship that helps to realize the existence of the mystical superhuman power, for humans believe that they can depend on this power.\" Plekhanov's definition seems to be more relevant and practical, but is there such a mystical power? How do we adjust to the existence of such a power? Why do people find"}]}
{"conversation": [{"input": "", "output": "the existence of such a power? Why do people find it necessary to believe in such a power? Is belief in a mystical superhuman power superstitious? This raises some philosophical problems, viz., the problems of religion vis-à-vis superstition and belief."}]}
{"conversation": [{"input": "", "output": "Is religion a superstition? This question can be debated for a long time and no one knows when it will end, but devout believers most certainly will reject the pronouncement that \"religion is superstition.\" Why? It is because believers frequently rely upon certain ideal principles to interpret what often is called the \"mystical superhuman power\" in the form of ultimate \"truth, goodness, and beauty\" (zhen, shan, mei ), or else they often look upon the ideals of \"truth, goodness, and beauty\" as a form of \"mystical superhuman power.\" They sincerely believe it to be true and try very hard to apply these ideals in their social life. Probably the belief in, and dependence upon, this ultimate \"truth, goodness and beauty\" in the guise of a \"mystical superhuman power\" is a matter of the human psyche's response to specific social conditions. But believers of the \"mystical superhuman power\" assume superstition and religion to be two different things. To them, \"superstition\" can only be a trick played upon those who"}]}
{"conversation": [{"input": "", "output": "can only be a trick played upon those who lack scientific knowledge, i.e. a manifestation of spiritual poverty due to a lack of ideals. Devotees who believe that the \"mystical superhuman power\" is a manifestation of \"truth, goodness, and beauty\" may perhaps accept the idea that \"religion is synonymous with belief\" but certainly will not accept that \"religion is superstition.\" According to them, people should have faith: even the agnostics believe in agnosticism."}]}
{"conversation": [{"input": "", "output": "Religion and belief are undoubtedly related. Religion is based on belief, but whether belief is based on religion, in the classical sense, is a different matter. As a matter of illustration we can say that \"we believe in the scientific explanation of atheism\" or even accept that \"we believe in Confucian philosophy.\" Nonetheless, there is no doubt that atheism is not a religion, but a scientific doctrine. Even Confucianism may be said to have embodied certain religious elements, although it is not a religion. Therefore, we should distinguish not only between \"religion\" and \"belief,\" but also between \"religion\" and \"religious thought.\" Otherwise, almost any kind of philosophical discourse could be regarded as a religion, and if that be the case, it would be as good as abnegating the existence of religion."}]}
{"conversation": [{"input": "", "output": "Based on our understanding of the human psyche, we may postulate that human beings really need a certain kind of belief. The question is whether there is the need for a religious belief. If we could divide belief into two categories—one a scientific belief and another a non-scientific belief—religion may be said, generally, to belong to the latter category. What follows immediately will be questions like whether human spiritual life requires a certain kind of self-satisfaction obtained from a non-scientific discipline, or whether social life looks upon religious belief itself as a psychological need. This is too gigantic a problem to be discussed here. We can only postulate that for a non-scientific belief to become an organized religion, it must offer some kind of theoretical bases or support. Also, these arguments must be able to reflect the spirit of the time. If there were no religious teachings to be used as a theoretical system, non-scientific beliefs could not become an established religion. Besides,"}]}
{"conversation": [{"input": "", "output": "not become an established religion. Besides, as an established religion, especially one that had colored the history of the social masses, there must be a perduring church organization, a religious canon, a community of devotees, and a history of religion."}]}
{"conversation": [{"input": "", "output": "In history, there were thousands of the so-called \"religious sects,\" but not all of them could be regarded strictly as \"religious organizations.\" In fact, a number of them could only be looked upon as \"superstitious cults.\" If that be the case, what then may be thought to be an organized religion? We shall analyze the growth of Daoism (Taoism) first before illuminating the really meaningful form of religious organization."}]}
{"conversation": [{"input": "", "output": "An organized religion must have a canon with a philosophical base of its own. The religious teachings should not be nonsensical, but must contain a well-organized system of ideas for the advancement of humankind. The reason why Indian Buddhism has become an influential world religion is that it provides an impressive system of thought which is capable of enlightening the human mind. If Daoism (Taoism) merely confined itself to a haphazard way of thinking, as is represented in the Taiping Jing , it would have been difficult to become an established religion in China. Thus, from the end of the Han Dynasty, through the Three Kingdoms, till after the Western and Eastern Jin, there emerged Daoists like Ge Hong, Lu Xiujing, Kou Qianzhi, Tao Hongjing and others who, in an attempt to fulfill the requirement of the time, not only integrated some of the Daoist and Confucian ideas but also absorbed some of the Buddhist elements to enrich Daoism (Taoism)."}]}
{"conversation": [{"input": "", "output": "A really meaningful and influential religious community must have a formal or more serious form of church organization. Even though the ideas of \"immortality\" and \"the sanctification of the bodies\" were subsequently incorporated into the Daoist religion, the saints relied heavily on personal devotion without developing a distinctive church, and so they failed to develop a religion. It was not until the end of the Han Dynasty that Daoism (Taoism) became an established religion with a permanent membership of disciples, together with a body of clergy and church leaders. However, the regimes of the Three Kingdoms and the Western Jin banned this organization, subjecting it to dissolution until the Eastern Jin when Du Zigong and others revived it and once again set it on course."}]}
{"conversation": [{"input": "", "output": "An organized religion must also have a more permanent set of religious teaching and canon. Although Daoism (Taoism) had its own precepts and canon when it was first instituted at the end of the Eastern Han, they were rather simple and impermanent in nature. From the Eastern Jin onward, Daoism (Taoism) gradually became more firmly established under the impact of Buddhism and with the tireless efforts of Lu Xiujing, Kou Qianzhi and others."}]}
{"conversation": [{"input": "", "output": "An organized religion must have its own canon and scriptures for the guidance of its believers. Although there were a number of Daoist books, like the Laozi (Lao Tzu ) and the Zhuangzi , before the Wei and the Jin dynasties, these books came to be accepted as scriptures only after being popularized by the devotees. All these books were written by Daoist philosophers of the early Qin, and they had hardly any connection with Daoist religion. It was due to the believers' attempt to look for historical evidences that they decided to upgrade them as scriptures. Taiping Jing , for example, was written before the inception of the Daoist religion. Hence, it served only as a groundwork for the development of Daoism(Taoism). However, by the time of the Eastern Jin and the Northern and Southern dynasties, when Daoism (Taoism) was firmly rooted and a church was organized, a large quantity of scriptures expounding the Daoist canon began to appear (Ge Hong's Pao Pozi ). This period saw the appearance of three distinctive"}]}
{"conversation": [{"input": "", "output": "period saw the appearance of three distinctive categories of scriptures: Sanhuang Jing (The Three Emperors Scripture ), Shangqing Jing (The High Pure Scripture ), and Lingbao Jing (The Spirit Protected Scripture ). All these scriptures subsequently combined to form the \"three caves\" (sandong ) of the Daozang, namely: the cave of the real (dongzhen ), the cave of the gods (dongshen ), and the cave of the occult (dongxuan )."}]}
{"conversation": [{"input": "", "output": "An established religion must have a spirit being, or shenling , as specific object of worship and a history of its own. When Daoism (Taoism) was first instituted it had inherited part of the saints' tradition. The Daoist disciples claimed that it was imparted to them by the immortals, mostly with Laozi (Lao Tzu)'s assistance. Until the Northern and the Southern dynasties, Daoist disciples created the \"rank of the real being\" based on the conception of the social hierarchy prevailing at the time. Tao Hongjing' s Zhenling Yeweitu (Real Spirit's Occupational Status Chart ) divided the immortals into seven classes, the highest of which was occupied by the first three: the Primal Lord of Heaven (Yuanshi Tianzun ), the Daoist Lord on High (Gaoshang Daojun ), and the First Divine Daoist Lord (Yuanhuang Daojun ). From then on, these three deities became the most honored in the objects of worship in the Daoist temples (daoguan ). Since a religion always finds it necessary to undermine the existence of other competing"}]}
{"conversation": [{"input": "", "output": "to undermine the existence of other competing religions, it has to create a history of its own in order to raise its own status. Thus, being an indigenous Chinese religion, Daoism (Taoism) had to tackle the entry of alien Buddhism. Besides emphasizing the differences between \"Chinese\" and \"non-Chinese\" (huayi zhi bian ) to undermine Buddhism, Daoists also spread the story of \"Laozi (Lao Tzu) huahu\" and elevated Laozi (Lao Tzu)'s position to that of Buddha Shakyamuni's teacher. Consequently, both Buddhism and Daoism(Taoism) remained in conflict for a long time."}]}
{"conversation": [{"input": "", "output": "However, it was not until the Eastern Jin and the Northern and Southern dynasties that Daoism (Taoism) finally became an established religion. The various stages of its development may be summarized as follows: First, from the Eastern Jin onward, the Daoists began to revive their religion by reorganizing the Daoist community which had become scattered and unstable. At the same time, in order to overcome the inadequacy of Daoist teaching and theoretical formulations, Ge Hong and others had provided a body of Daoist canon and precepts. Thereafter, as an attempt to consolidate the founding of the Daoist church, a set of religious teaching was formulated; and in order to propagate Daoist teaching the required scriptures were made available. Lastly, so as to set the religion on a proper footing, a compendium of fairy tales and legendary stories was kept alive. The various phases involved in the development of Daoism (Taoism) may thus be said to be characteristic of the circumstances under which a religious body"}]}
{"conversation": [{"input": "", "output": "of the circumstances under which a religious body came into existence. One of our aims of studying the history of religion is to use it as a source for illuminating the various phases of its development so as to enable us to assess, more accurately, the role it played in society."}]}
{"conversation": [{"input": "", "output": "III．Characteristics of Daoism\n\nAs a form of religious philosophy Daoism (Taoism) has special characteristic, which can be illuminated only through comparison with other religions."}]}
{"conversation": [{"input": "", "output": "An established religion has characteristics which are distinctively different from those of other religions. Besides such external forms as church organization, religious doctrines and canon, as well as its conception of the sacred, its characteristics should be reflected in the theoretical system which forms the core of the religion. This theoretical system usually contains a body of basic ideals and conceptual schema. For instance, the ultimate reality of the Buddhist belief, as embodied in the concepts of self-denial, transcendentalism and nirvana, is the insignia which distinguishes it from other religions. The three doctrines of the medieval Christianity—namely, \"the existence of God,\" \"the resurrection of the soul\" and \"free will\"—form its religious philosophy and conceptual schema. If that be the case, does Daoist philosophy contain any doctrines and tenets which differ from those of other religions? I think it does, especially in the earlier form of Daoism (Taoism). Whilst almost all religions ask"}]}
{"conversation": [{"input": "", "output": "Daoism (Taoism). Whilst almost all religions ask the question \"what happens after the demise of a person?\", Daoism (Taoism) wanted to know \"why humans don't die?\". This basic question serves as the key to the theoretical system of Daoism (Taoism). All this shows that it has characteristics different from those of other religions. The early form of Daoism (Taoism) held that its body of belief was made up of the tenet of \"the ascent of the three in one,\" that is, \"the unity of Heaven, earth, and man for the attainment of the Great Peace\" (tian-di-ren, sanzhe heyi yi zhi taiping ); \"the blending of the essence, breath, and shen to become a saint\" (jing-qi-shen, sanzhe hunyi er cheng shenxian ). From this it evolves into \"non-death and eternal life\" (changsheng busi ), \"resurrection of the bodies\" (routi feisheng ), and \"transformation of the breath into the three pure ones\" (qihua sanqing ), thus forming the basis of Daoism (Taoism )."}]}
{"conversation": [{"input": "", "output": "To understand the tenets of the Buddhist philosophy, one must know the meaning of nirvana. Hence, a Russian Buddhist scholar wrote a book analyzing the meaning of nirvana. In Mou Zongsan's book, he analyzed the concept of nirvana from the Chinese Buddhist viewpoint. In studying Christianity, one should analyze the concept of \"God.\" Thus, Aurelius Augustinus (354-430) in his The City of God formulated his thesis regarding the \"godliness\" of the \"Almighty.\" In his Shenxue Daquan , Thomas Aquinas (1225-1274) put forward five parameters to prove that \"God exists.\" In Daoist philosophy, the basic concept is breath (qi ), the existence of which may be proved by the following:"}]}
{"conversation": [{"input": "", "output": "First, \"the unity of the three in one\" refers to the unity of Heaven, earth and man (tian-di-ren ), and the reason why \"Heaven, earth and man\" can be unified is due to the fact that the breaths of them are the same. The essence, breath and god (Jing-qi-shen ) blend to become one, and the reason why they can be fused in one is due to the fact that the breaths of them are the same.\n\nSecond, the so-called \"one breath giving birth to the three pure ones\" means the three most respected worthies of Daoism (Taoism) were the manifestations of the breath, or the three layers of the most sacred Heaven were manifested by breath, or qi . This also shows how the basic concept of Daoism (Taoism) came to be formed."}]}
{"conversation": [{"input": "", "output": "Third, although dao (the way) is the highest form of Daoist doctrine, its early period identified three circumstances under which the relationship between dao and qi was highlighted. The first circumstance was that dao is more basic than qi , but dao cannot be isolated from qi . Another circumstance showed that qi is more basic than dao , because Daoism (Taoism) used qi as its prime mover—for example, Liu Xie in his \"Miehuo Lun \" (\"On the Extinction of Illusion\"), while citing \"Sanpo Lun\" (\"The Three Breakthroughs\"), said \" qi is the prime mover of dao .\" The third circumstance was the synthesis that dao is qi —for example, Tao Hongjing in his Yangsheng Yanming Lu cited Fuqi Jing (Breathtaking Scripture ) that \" dao is qi .\" In studying the philosophical basis of the Daoist canon, if one could analyze the meaning of qi and the conceptual base upon which it is built, one would be able to gain further insight into the various salient features of Daoism (Taoism)."}]}
{"conversation": [{"input": "", "output": "Hegel in his Lectures on the History of Philosophy said, \"the\n\ndifference in cultures is due to the difference in the systems of ideas, even more so is that in philosophy.\" If we compare Daoism (Taoism) with other religious systems, the doctrines formulated by Daoist ideas, and the school of thought which formed the basis of these doctrines, we would be able to understand more clearly the characteristics of Daoism (Taoism). Although Daoism (Taoism) is indigenous to the Chinese, it actually owes its development to the inspiration of Buddhism when the latter spread to China. Thus, we are able to identify the rival relationship between Buddhism and Daoism (Taoism) as one of its special characteristics."}]}
{"conversation": [{"input": "", "output": "The earliest Daoist scripture, Taiping Jing , on the one hand, shows that it was influenced by Buddhism. For example, it relates to the question of conformity, a concept which was already in use in traditional Chinese thought. But in Taiping Jing this was discussed in such a detailed and outstanding manner that it became obvious that it was influenced by the Hinayanist Zen Buddhist concept of \"mind control\" or \"control of desire.\" On the other hand, the scripture also shows that it was antagonistic to Buddhism. For example, Taiping Jing 's satirical expression, \"the way of the four destructions\" (sihui zhi xing ), was clearly aimed at Buddhism. It also put forward the argument that \"one's burden is one's responsibility\" (chengfu ) as a direct confrontation to the Buddhist concept of \"reincarnation\" (laishi baoying ). After the Eastern Jin, Daoism (Taoism) gradually developed into a full-fledged religion. It had a theoretical system of its own, and consequently its differentiation from Buddhism became more"}]}
{"conversation": [{"input": "", "output": "its differentiation from Buddhism became more and more pronounced. At that time, the differences between Buddhism and Daoism (Taoism) might be related to the following problems: (i) life and death and the form of god; (ii) the cause and effect of one's deeds and misdeeds (yinguo baoying ); and (iii) this-worldly and other-worldly orientations. By analyzing of all these issues, we would be able to appreciate the special characteristics of Daoism (Taoism) as a religion."}]}
{"conversation": [{"input": "", "output": "In comparing Buddhism and Daoism (Taoism), we may encounter yet another question: why does not Daoism (Taoism) become a world religion as did Buddhism rather than remaining merely a Chinese religion? From the historical point of view, it is possible that Daoism(Taoism) could have spread to Korea at the end of the Northern and the Southern dynasties. Sanguo Shiji (The History of the Three Kingdoms ) recorded how Daoism (Taoism) spread to Korea at the beginning of the Tang Dynasty but, shortly afterwards, Buddhism became popular in Korea and very soon it outran Daoism (Taoism), which thenceforward ceased to retain its foothold there. During the same period, Daoism(Taoism) passed through Korea to Japan, where it might have exercised some influence on Japan's Shinto, though this does not mean that the development of Shinto was due to the Daoist influence. Unlike Buddhism, however, Daoism (Taoism) also failed to spread its wing over Japan. In history Daoism (Taoism) had even less influence on other"}]}
{"conversation": [{"input": "", "output": "Daoism (Taoism) had even less influence on other countries(notwithstanding its continuing impact on Chinese devotees who made their homes outside China)."}]}
{"conversation": [{"input": "", "output": "In my opinion, the main reason why Daoism (Taoism) could not become a world religion is that it not only contains defects in its system of beliefs and practices, but also carries a heavy load of sentiments which are peculiarly Chinese. The goal Daoism (Taoism) seeks to achieve is \"non-death and eternal life\" and \"the sanctification of bodies.\" All this differs from the monotheistic doctrine that \"the soul does not die.\" On the one hand, its theoretical arguments, such as \"the sanctification of bodies\" and \"non-death and eternal life\" are too crude and difficult to be absorbed. Consequently, Daoism (Taoism) had no alternative but to take in some Buddhist ideas, such as \"when the form ceases, its spirit remains\" (xingjin shen bu mie ) and \"the three kalpas' wheel of karma\" (sanshi lunhui ). Thus, the spread of Daoism (Taoism) has been seriously restricted, whereas wherever it goes Buddhism has been able to take the place of Daoism (Taoism) wherever the latter goes. On the other hand, Daoism (Taoism) is too"}]}
{"conversation": [{"input": "", "output": "goes. On the other hand, Daoism (Taoism) is too closely related to science. For the sake of preserving life, ensuring \"non-death and eternal life\" and sanctifying the dead it emphasizes a great deal of physical conditioning for lifting the breath (qi ) of material reality to the highest level. Consequently, China's science and technology, especially medicine, came to be developed alongside Daoism (Taoism). Daoism (Taoism)'s use of science was bound to curtail its dynamism as a religion. Thus, the \"non-science\" and \"anti-science\" components, in conjunction with the basic qualities of science, began to contradict each other. Religion usually emphasizes \"otherworldly orientations,\" but Daoism (Taoism) seems to insist on \"this-worldly orientations\" instead. Its adherents believe that they could blend \"the three (jing , qi , shen ) to become saints\" (sanzhe hunyi er chengxian ). But as a religious system Daoism (Taoism) also advocates the unity of the three (tian , di , ren ) in one to ensure the Great Peace"}]}
{"conversation": [{"input": "", "output": ", di , ren ) in one to ensure the Great Peace (sanzhe heyi er zhi taiping ) and for this reason can be a potent disruptive force in the political process. In thus fabricating the supernatural world of the saints, Daoism (Taoism) hopes to translate the real world into an ideal one—this undeniably is a conflict of ideas."}]}
{"conversation": [{"input": "", "output": "The study of the characteristics of Daoism (Taoism) is of great importance for it enables us to understand the difference between Daoism (Taoism) and other religions. By analyzing its characteristics we are able to illuminate the salient features of Chinese culture, psychology and philosophy, as well as the direction of developments in science and technology, medicine and hygiene, and the ensuing shortcomings hidden therein. For a people to succeed in development, they must know not only the present and the future, but also the past. They must come to grips not only with the reality of political life and economic exigencies, but also with their traditional culture, religious belief and pattern of thought. Herein lies the reason why serious research must be conducted on Daoism (Taoism) so as to enable us to understand its role as a Chinese religion.\n\n\n\n\n\n伍　论道教的产生和它的特点 *"}]}
{"conversation": [{"input": "", "output": "伍　论道教的产生和它的特点 *\n\n\n宗教是一种社会意识形态。把宗教作为意识形态来研究它的发展历史，在今天不仅有其一般性的意义，而且有着某种特殊的意义。我们可以从国外大量的事实看到，科学技术在飞速发展，并没有使宗教意识衰退，反而加强了人们对宗教的追求；就国内情况看，也因种种原因信仰宗教的人有着一种发展的趋势。这样一种现象就向我们提出若干应该认真研究的有关宗教的理论问题，如“宗教的本质是什么”“人类的心理特性是否需要有一种宗教性的信仰”“宗教和宗教性的信仰是否是一回事”“宗教信仰是否有益于社会生活”“宗教与科学是矛盾的还是互补的”“宗教能否现代化”等等。上述这些问题当然不是本文应该研究的范围，本文不可能也不应该直接讨论这些问题。但是，为什么要研究宗教史，一部好的宗教史是不是应有强烈的时代感，它能不能使人们在读了之后而认真考虑当今世界存在的宗教问题，我想写宗教史的人是应该想到这些问题。\n\n在我国历史上曾经流行过的有佛教、道教、回教、天主教、基督教以及袄教等等，但其中只有道教是中国本民族的宗教。说得确切些，道教是中国本民族宗教的一种，因此它具有中国本民族的特色，它对中国的民族文化、民族心理、风俗习惯、科学技术、哲学思想、医药卫生甚至政治经济生活都有相当大的影响。我们研究作为中华民族本民族的一种有较大影响的宗教——道教——的产生和发展的历史以及它的特点，能否加深我们对自己民族文化、民族心理以及思维方式的特征的了解？能否从一个侧面使我们更加认真地考虑当今世界的宗教理论和实际问题呢？我认为应是可能的。为此，本文将对下述三个问题作一些分析和探讨。\n\n一、道教的产生是适应了东汉末期中国本民族（主要是汉族）的社会、政治、经济、道德以及人们的心理的需要。\n\n道教为什么到东汉末年才产生，而道教所崇信的某些思想如“长生不死”“肉体成仙”等等在战国时期已经有了，到秦汉后更为流行，这是为什么呢？我们知道，并非任何迷信思想都可以称为宗教，当然宗教中总是包含着大量的迷信成分；也并不能说任何“有神论”都能成为宗教，虽然一般地说宗教也是“有神论”。宗教，特别是一种有影响的宗教，它的产生和发展必定有其社会生活、历史条件的原因，它的发展总也有着某种客观规律。道教在东汉末年产生是由以下几个条件促成的：\n\n第一，东汉末年的现实社会生活为道教提供了有利于产生的土壤。"}]}
{"conversation": [{"input": "", "output": "第一，东汉末年的现实社会生活为道教提供了有利于产生的土壤。\n\n东汉自顺帝以后，社会政治日益腐败，外戚专政，宦官当权，“凡贪淫放纵，僭凌横恣，挠乱内外，螫噬民化”，无恶不作，致使“农桑失所，兆民呼嗟于昊天，贫穷转死于沟壑”（仲长统《昌言》）。由于当时政治统治者的残酷经济剥削和政治压迫，使广大人民群众无法生存，破产、逃亡已成为当时普遍现象，所以当时广大人民群众与统治者的矛盾是十分尖锐的。据史书记载，自顺帝以后农民起义此起彼伏，一直不断。当时的起义农民除了阶级利益一致而使他们自发地联合在一起之外，已见农民起义的领导者们利用方术、迷信思想作为组织群众的纽带，故在史书中多称顺帝以后的起义农民为“妖贼”。\n\n从这里我们也许可以得出两点结论：一是在汉末这个经济、政治、精神和道德普遍瓦解的时代里，它为一种宗教的产生提供了客观条件；二是起义农民普遍利用某些方术迷信，这就说明他们已经意识到方术迷信思想可以作为他们组织群众的思想武器，因而为一种宗教的产生创造了广大的群众基础。\n\n社会的危机给下层人民带来的苦难最为深重，在对现实的绝望中走向乞求超现实的神灵，自是古代人民最现实的可能。道教徒最初也是来源于广大下层人民。\n\n第二，东汉末年为道教的产生准备了可以利用的思想材料。自汉武帝以后，董仲舒提出“罢黜百家，独尊儒术”之后，儒家思想适应着封建大一统的需要而成为我国封建社会的统治思想，此后儒家思想的发展沿着天人感应目的论而有神学意味越来越浓厚的谶纬迷信之类。宗教一般说总是有神论，但是是否任何有神论都能成为一种完备意义的宗教呢？那却不一定。因为一种完备意义上的宗教（这里指的是阶级社会里的宗教），它不仅有对神灵的崇拜，而且应有一套教义的理论体系和较为固定的教会组织、教规教仪以及传授历史等等。一般地说，宗教总是要把世界二重化为现实世界和超现实世界，在其教义中认为人们只有在超现实世界里才能永远摆脱现实社会生活中存在的种种苦难，人们的美好的、幸福的生活最后只能在那超现实的彼岸世界中实现。\n\n我国的儒家思想特别是两汉的儒家思想尽管也承认“有神”，但它并不认为必须在现实世界之外实现其理想，而是要求在现实世界之中实现其“治国平天下”的理想，虽然这只能是幻想。在我国长期的封建社会中，宗教虽然有过很大影响，但始终没有能成为独占的统治思想，并且常常居于次要地位，这一情况不能不说和作为正统思想的儒家思想的这一特点有关。"}]}
{"conversation": [{"input": "", "output": "儒家思想到东汉以后从发展上看也很可能成为一种宗教，因为从有神论、谶纬迷信发展成为一种宗教并不是很困难的。但儒家在汉朝始终也没有成为宗教，这和它要求在现实社会中实现其“治国平天下”的理想有着直接联系。因此，随着汉王朝的衰落，儒家思想本身既然不能成为一种宗教，而其统治地位又走了下坡路，由于儒家统治地位的削弱从而为一种宗教的产生提供了条件。历史的进程向我们表明，每当对统治阶级的统治思想发生信仰危机的时候，也往往是宗教意识易于滋生和广泛发生影响的时候。\n\n儒家思想到东汉末虽然衰落了，但它的思想中的某些部分却可以为宗教吸收和利用。这点我们可以从道教思想中找到它吸收某些儒家思想的事实得到证实。例如关于“天地人三合一致太平”的思想，它表现了儒家强烈的关心现实政治的倾向和《易传》中关于“三才”的思想，可以说直接来源于纬书的关于世界创化的模式以及阴阳五行思想等等，这些都和两汉流行的儒家思想有密切关系。我们应该看到，一般研究道教史的学者往往只注意它和道家的渊源关系，而忽视了道教和儒家在思想上的联系，这是一种偏见。\n\n道教的另一思想来源可以说是逐渐与神仙家思想相结合的道家思想。先秦道家与神仙家虽然有着某种联系，但它们毕竟是两种不同的思想体系。到西汉初年，当时流行的黄老之学仍属道家，它所注重的往往是君人南面之术，成为一种治国经世的工具，所以司马迁在他的《自序》中谓，汉初黄老之学的要点在于“无为自化，清净自正”。\n\n降至东汉，黄老道家之学为之一变，其一支走向祠祀求神而与神仙家结合。桓帝祠祀老子，欲“存神养性，意在凌云”，故已见黄老道家之变化。而早在西汉末已有所谓“黄老道”，后又有“方仙道”等，实已是神仙家的流派，而神仙家的思想在于追求“长生不死”“肉体成仙”，它一经与道家思想“清净无为，恬淡寡欲”的思想结合，更加为世人所重视，而在社会上发生影响。后来道教的基本信条“长生不死”“肉体成仙”虽来自神仙家，却和道家某些思想结成不解之缘了，所以道家思想的蜕变也是道教产生的一个重要原因。\n\n从以上两方面看，道教作为一种宗教不同于作为一种学术流派的儒家和道家，但就其思想渊源说它却离不开儒道两家，因此它一开始就是以儒道互补为特征的宗教派别。这一以儒道互补为特征的宗教派别不能不在极大程度上表现着我们这个民族文化、心理和思维方式上的某些特色。"}]}
{"conversation": [{"input": "", "output": "第三，佛教的传入大大地刺激了我国本民族宗教的建立。佛教自西汉末传入中国，到东汉中叶以后它有了一定程度的流传。佛教如同催化剂，加快了道教建立的过程。本来，神仙家在西汉就很流行，而神仙家又往往托言黄老，例如原来就有所谓“黄老道”和“方仙道”等。前者把黄帝老子神化而礼拜祠祀；后者则言“长生不死”。《史记》载，河上丈人的老师乐巨公学黄帝老子，甚至在《封禅书》中记载着有所谓黄帝因封禅而长生不死。道教经典《太平经》的编纂者于吉（或说应作“干吉”）托言此书得之于老君。汉明帝时，楚王英已对黄老和浮屠同样礼拜，“楚王英诵黄老之微言，尚浮屠之仁祠”，桓帝于宫中“立黄老浮屠之祠”。这种把黄老和浮屠同样礼拜，就说明当时把黄帝老子看成和佛一样的“神”。神仙家本来是一种方术，养生求成仙也只是个人修炼的事，并没有什么组织，特别是没有什么固定的组织形式，成为一种宗教团体。但佛教传入以后，佛教作为一种完整形态的宗教，它不仅有一套不同于中国传统思想的教义，而且是一个有教会组织的团体，还有一套教规教仪和礼拜祠祀的对象等等，这就给道教的创立提供了一个可以参考的样板。\n\n佛教的传入对于道教的建立固然有着样板的作用，但更为重要的是，佛教作为一种外来文化进入中国传播和发生影响，必然引起华夏文化系统的反抗，这更是当时要求建立一种民族宗教的动力。一种民族文化在和传入外来文化相遇时，往往同时产生吸收和排斥两种势力，这样一种情况对中华民族来说尤为明显。关于这点，我们可以从最早的道教经典《太平经》的内容所反映的情形得到证实。在《太平经》中，我们可以发现它一方面吸收了某些佛教思想，如“本起”“三界”等即是采自佛教的名辞；另一方面又批评了佛教，有所谓“四毁之行，共污辱皇天之神道”的说法。特别是道教一建立就提出“老子化胡”的故事，用以打击佛教，抬高道教，而表现了一种抗拒外来文化的民族心理。\n\n从以上三方面看，在东汉末年出现一种为中华民族本民族所需要的宗教绝非偶然。而且出现的这种宗教又是来源于中国固有的神仙家，并以儒道互补为其思想基础的道教则更非偶然了。这种宗教一经出现就表现了它的强烈的民族特色，而和外来的宗教——佛教——相抗衡，这也正是中华民族的民族文化特性的一种表现。\n\n二、道教发展成一种完整意义的有重大影响的宗教的过程表明了一种完整意义上的宗教团体发展的一般规律。"}]}
{"conversation": [{"input": "", "output": "二、道教发展成一种完整意义的有重大影响的宗教的过程表明了一种完整意义上的宗教团体发展的一般规律。\n\n宗教的本质是什么？大家都知道它有各种各样的定义，就是在马克思主义的经典著作中，在不同情况下对宗教也有不同的说法。马克思说：“宗教是人民的鸦片”，这是就利用宗教对人民进行欺骗方面说的，而且这样的意思最早不是出自马克思，而是出自费尔巴哈，它的意思是说一些维护宗教的人说宗教可以安慰人是一种欺骗。列宁说：“宗教是劳动者的呻吟”，则是就劳动者对自己命运的哀叹方面说的。普列汉诺夫说：“什么是宗教？宗教有无数定义。……把宗教理解为用以实现其对超人的神秘力量——人认为自己依赖于这种力量——的关系的形式。”普列汉诺夫这个定义也许比较切合实际，但是我们的问题是，有没有一种超人的神秘力量以及对此超人的神秘力量应如何理解？人们为什么要相信一种超人的神秘力量？信仰一种超人的神秘力量是否即是迷信？在这里涉及一些有意义的哲学问题，即宗教与迷信同信仰的关系问题。\n\n宗教是否就是迷信，这个问题可以长期争论下去，到什么时候可以说这个问题已经解决了，我想是不得而知的。但是我们可以相当肯定地说，虔诚的宗教徒都不可能接受“宗教即迷信”的论断。为什么呢？我想，某些虔诚的宗教徒往往是用一种理想主义的观点把所谓“超人的神秘力量”看成是超越性的“真、善、美”的化身，或者说他们往往把他们关于“真、善、美”的理想看成是一种“超人的神秘力量”。他们真诚地相信是如此，并努力致力于把他们这种关于“真、善、美”的理想实现于社会生活中。信仰和依赖这种体现超越性的“真、善、美”的“超人的神秘力量”，大概是人们在一定历史条件下的一种心理特性。然而信仰“超人的神秘力量”的虔诚的宗教徒认为，迷信和宗教不同，“迷信”只能是对缺乏科学知识者的愚弄，没有“理想”的人精神贫乏的表现，虔诚地相信“超人的神秘力量”是“真、善、美”的化身的宗教徒也许可以接受“宗教是一种真诚的信仰”这个观点，而决不愿意接受“宗教即迷信”的论断。照他们看，人们总应该有个信仰，即使是最彻底的怀疑主义者，他们也信仰自己的“怀疑”。"}]}
{"conversation": [{"input": "", "output": "宗教和信仰当然可以说有着必然的联系。宗教总是一种信仰，但是否信仰都是宗教，特别是否是古典意义上的宗教？那却并非如此。例如，我们可以说：“我们信仰科学的无神论”，或者说：“我们信仰儒家哲学”，这大概都是可以的。当然科学的无神论不是宗教，而是一种科学；就是儒家学说也最多只能说是带有某种宗教性的哲学思想体系，但它本身并非宗教。因此，我们不仅应把“信仰”和“宗教”区别开来，而且必须把带有某种宗教性的“学说”和“宗教”区别开来，否则几乎任何哲学学说都可以被说成是宗教，这样也就等于取消了宗教。\n\n我们是否能假设，就人类的心理特性看人们确实要求有某种信仰。但问题在是否要求有一种宗教信仰。如果说可以把信仰分成两大类：一类是理性主义的信仰（或者说是理性的信仰）；一类是非理性主义的信仰（或者说是非理性的信仰）。宗教从总体上说则是属于后一类。紧接着就会有这样的问题：人类的精神生活到底也是否必须从“非理性主义”方面得到某种自我满足，或者说在社会生活中对宗教的信仰也是人们的某种心理需要。这当然是个大问题，在这里我们不可能去讨论它。我们只想说明，非理性主义的信仰要想成为一种完备意义上的宗教信仰，必须用某种理论体系为它作论证，而其理论体系又必须是能反映当时时代精神的。如果没有一套对其宗教教义作论证的理论体系，这种非理性的信仰就不可能是一种完整意义上的宗教。不仅如此，作为一种完整意义上的、特别是对人类社会历史有着长期影响的宗教还必须有固定的教会组织、教规教仪、礼拜的对象和传授的历史等等。\n\n在历史上创立的所谓“宗教教派”何止千百万个，但并不是都可以称得上严格意义上的“宗教团体”，而许多这种组织只能称之为“迷信组织”。那么一种完整意义上的宗教团体应该是怎样的呢？我们这里将通过分析道教的发展来揭示一种完整意义上的宗教团体发展的一般规律。"}]}
{"conversation": [{"input": "", "output": "完整意义的宗教必须有其宗教教义的理论体系，这个体系要有它的哲学基础，因而它的宗教教义的思想体系决不能是纯粹的胡说八道，而总是有某种对人生理解的深刻思想内容，有成系统的哲学理论。印度佛教之所以成为影响很大的世界性宗教，正因为它有一套相当深刻的对人生理解的理论体系。道教的教义如果只是停留在如《太平经》那样一些杂乱无章的内容上，就很难成为在中国较有影响的宗教团体。因此，从汉末经三国西晋到东晋以后，才有一些道教徒如葛洪、陆修静、寇谦之、陶弘景等根据时代的需要把道家老子的思想和儒家的某些学说又吸收了佛教的一些内容，结合在一起创造了道教的理论思想体系。\n\n一种完整意义上的、有影响的宗教团体必然有其较为严密的教会组织。秦汉时的神仙家讲“长生不死”“肉体成仙”的思想尽管为后来的道教所继承，但是神仙家均以个人修炼为目的，而没有建立固定的教会组织，因此也没有成为一种宗教。东汉末年，道教已形成为有教会组织的宗教团体，它有了固定的教徒和神职人员以及教会的领袖，三国和西晋政权对道教采取了取缔的政策，致使道教组织瓦解，到东晋才为杜子恭等所逐渐恢复和发展起来。\n\n一种完整意义的宗教还必须有一套较为固定的教规教仪。在东汉末年，道教初创时虽也有一些教规教仪，但不仅简单，而且也不固定。自东晋以后，在佛教的影响下，经过陆修静、寇谦之等人的炮制，使道教的教规教仪日趋完善。\n\n一种完整意义的宗教必定有阐发其宗教教仪的经典，以便使信奉者的信仰有所依托。在魏晋以前，虽然已经有若干道教经典，但严格地说这些书实是为以后的道教徒所推崇才成为道教的经典的，如《老子》《庄子》等，这些书本来是先秦道家的著作，与道教无关，而道教徒为了从历史上和理论上找他们的根据，而把这类书推尊为经典。又如《太平经》，它本成书于道教正式成立之前，因此也只能说它为道教的建立作了若干思想上的准备。但到东晋南北朝时，由于道教理论体系的建立（葛洪著《抱朴子》）和道教教会组织的发展而出现了大量阐发道教教义的经典。这个时期出现了道教三个系统的经典，即《三皇经》系、《上清经》系、《灵宝经》系。这三个系列的道教经典以后就组成了“道藏”的“洞真”“洞神”“洞玄”的所谓“三洞”三大部。"}]}
{"conversation": [{"input": "", "output": "一种完整意义的宗教必定有其固定的崇奉的神灵和其教派的传授史。道教初创时已继承神仙家的故技，说自己是神仙所传授，且多托言老君。至南北朝时，道教徒更根据当时门阀等级观念而创造了“真灵之阶位”。有陶弘景著《真灵业位图》把“神仙”分为七级，最高一级的三位神仙是，居中的“元始天尊”，其左右为“高上道君”和“元皇道君”，自此以后在道观里大都以这三位尊神为最高崇拜对象。一种宗教必然要对其他宗教进行排斥，因而往往要创造自己的宗教历史，来抬高其地位。道教作为中华民族本民族创造的宗教，面对外来的佛教，除了利用“华夷之辨”等来打击佛教外，还提出了所谓“老子化胡”的故事，把自己的教主老子抬高为佛教教主释迦牟尼的老师的地位，从而引起了佛道二教长期的争论。\n\n道教成为一完整意义上的宗教团体是在东晋南北朝时才最后完成的，它的发展完成过程大体如下：东晋以来，先是在其对已经涣散和不固定的道教组织进行重建和整顿，建立起了较为固定的教会组织；在此同时，为弥补其缺乏系统的宗教教义及其理论体系之不足，葛洪等创造了道教教义的理论体系；接着为巩固道教的教会组织而制定了一套教规教仪，为阐发其宗教教义而构造了相应的经典；最后为把道教建立成一完备的宗教团体而编造了固定的神仙谱系和虚构的传授历史。道教这样一个发展过程或者可以说是一种完备意义上的宗教团体发展的一般情形。我们研究宗教史的目的之一就是要把它作为一种社会意识形态来揭示其发生发展的规律，以便我们更深刻地认识它在社会生活中的作用。\n\n三、道教哲学作为一种宗教哲学有着它明显的特点，其特点只能在和其他宗教对比中加以揭示。"}]}
{"conversation": [{"input": "", "output": "三、道教哲学作为一种宗教哲学有着它明显的特点，其特点只能在和其他宗教对比中加以揭示。\n\n一种完备意义的宗教必定有其不同于其他宗教的特点。它的特点除了表现在某些外在的形式上，如教会的组织形式、教规教仪以及尊崇的神灵等等之外，更深刻地则应表现于其理论体系的层面，这是属于宗教内容的方面。而其理论体系往往是由若干基本命题和一系列的概念范畴所表现的。如佛教的理论体系最终要论证的是“诸法无我”“诸行无常”“涅槃寂静”等“三法印”，说这是佛教和其他教派的根本区别的标志。中世纪的基督教有所谓“上帝存在”“灵魂不死”和“意志自由”等三大命题，围绕着这三大命题而有宗教哲学和它的范畴体系。那么道教哲学有没有某些不同于其他宗教派别的基本命题以及构成其哲学体系的基本范畴呢？我们认为是有的，特别在早期道教中表现得更为明显。几乎所有宗教提出的都是“关于人死后如何”的问题，然而道教所要讨论的是“人如何不死”的问题。道教的理论体系就是围绕着这个问题，从两个方面表现了它与其他宗教派别不同的特点。早期道教说它自己的思想体系是以“三一为宗”，即“天、地、人三者合一以致太平”；“精、气、神三者混一而成神仙”，并从这里演变出“长生不死”“肉体飞升”“气化三清”等观念，而构成了道教的思想体系。\n\n要了解佛教哲学的究极问题，从根本上说必须了解“涅槃”这个概念的涵义，所以俄国的佛教学专家彻尔巴斯基写了一本书专门分析“涅”这个概念的涵义；而牟宗三则写了《般若和涅槃》一书，结合中国佛教的特点解剖了“涅槃”这一概念。研究基督教一般说应从分析“上帝”这一概念着手，奥古斯丁（Aurelius Augustinus，354—430）作《上帝之城》论证所谓“上帝”的“神性”；经院哲学的代表托马斯·阿奎那（Thomas Aquinas，约1225—1274）著《神学大全》对“上帝存在”这个命题作了五大论证，也就是所谓本体论的论证。道教哲学的基本概念可以说是“气”，对此能从下列几个方面得到明证：\n\n第一，所谓“三一为宗”，指的是天、地、人三者合一；而“天”“地”“人”之所以能“合一”，就在于它们同为不同性质的“气”；“精、气、神三者混一”，而“精”“气”“神”之所以能“混一”，也在于它们同为不同性质的“气”。\n\n第二，所谓“一气化三清”，即认为道教的三位最高真神是由“气”变化而成，或者认为三重最高最神圣的“天”是由“气”变化而成，这也是以“气”作为道教的基本概念。"}]}
{"conversation": [{"input": "", "output": "第三，在道教中虽也有以“道”为最高范畴，但在早期道教讲到“道”与“气”的关系大体有三种情况：一种情况是认为“道”比“气”更根本，但“道”不能离“气”；另一种情况是“气”比“道”更根本，因为道教以“气”作为宗主，如刘勰《灭惑论》引《三破论》谓：“道以气为宗”；第三种情况是认为“道”即是“气”，如陶弘景《养生延命录》引《服气经》说：“道者，气也。”研究道教教义的哲学基础，如果能把它关于“气”的概念涵义以及由“气”这一概念演变出来的概念范畴体系作出认真的分析，将会对道教的特殊本质有深入的了解。\n\n黑格尔在《哲学史演讲录》中说：“文化上的区别一般基于思想范畴的区别，哲学上的区别更是基于思想范畴的区别。”如果我们把道教和其他宗教相比较，从道教所使用的概念范畴方面、由概念范畴形成的命题方面以及由一系列命题形成的思想体系方面进行比较，我们就可以比较清楚地看到道教的特点。道教是中华民族本民族的宗教，但它的产生却受到佛教传入的刺激，因此我们可以通过对早期道教的历史发展中佛道之争来看道教作为一种宗教的特点何在。\n\n道教最早的经典《太平经》一方面表现了它所受佛教某些方面的影响，如其中讲到“守一”的问题，“守一”一词虽在中国传统思想里已经有了，但在《太平经》中讲得那么多，那么突出，显然是受到汉时传入的小乘佛教禅法“安般守意”的影响。另一方面也表现了它对佛教的批判和排斥，例如《太平经》中所谓“四毁之行”，显然是针对佛教而发的；又提出“承负”的学说和佛教的“来世报应”相对立。到东晋以后，道教逐渐发展成为完全意义上的宗教，有了它的理论体系，因而和佛教的分歧就越来越明显了。那时佛教和道教的不同大体表现在三个问题上：即生死、神形问题；因果报应问题；出世、入世问题等。对这些问题加以分析，我们就可以认识到道教作为一种宗教的特点。\n\n在我们把道教和佛教作比较中，还会遇到一个问题，即为什么道教没有像佛教那样成为世界性的宗教，而只是中华民族本民族的一种宗教呢？从道教的历史看，道教在南北朝末期或者已经传到朝鲜地区，在《三国史记》中已经记载有唐初道教传入朝鲜的情形。但不久之后，佛教在朝鲜更为流行，战胜了道教，从此道教在朝鲜几乎灭迹。这一时期，道教也经过朝鲜传入日本，它对日本原有的“神道”或者有些影响，但日本的“神道”绝不是因道教传入才有的。道教在日本也没有像象教那样流传开来。道教在历史上对其他国家就更没有什么影响了。"}]}
{"conversation": [{"input": "", "output": "照我看，道教之所以没有能成为世界性的宗教，主要是由于它作为一种宗教其理论和实践都有很大缺陷，且带有过于强烈的民族性。道教作为一种宗教所追求的目标是“长生不死”和“肉体成仙”，这和其他宗教派别讲“灵魂不死”根本不同，而其宗教理论对“肉体成仙”“长生不死”的论证，一方面说太粗糙，很难令人相信，因此后来道教也不得不吸收佛教关于“形尽神不灭”和“三世轮回”等思想，这样道教的流传就大大受到限制，而佛教则可以在道教流传所到之处取而代之；另一方面，它又太接近科学，道教为了养生，要求“长生不死”“肉体成仙”，不得不注重身体的炼养，因而就把实质上是物质性的“气”抬到最高的地位，所以中国的科学技术，特别是医药学的发展和道教结上了不解之缘。道教利用科学就必然限制它作为宗教可能发生的作用，因而在道教中的“非科学”“反科学”的成分和它中间的科学因素，就形成了一个极大的矛盾。宗教本应要求“出世”，而道教作为中华民族的一种民族的宗教却深深打上了“入世”的烙印，从每个道教徒个人说，他们要求“精、气、神”三者混一而成仙；但道教作为一宗教团体学说又提倡“天、地、人”三者合一而“致太平”，所以它有着强烈地干预政治的愿望。道教在虚构了超现实的神仙世界的同时，又希望把现实世界变成为理想世界，这也不能不是一极大的矛盾。\n\n研究道教的特点十分重要，它不仅可以使我们了解它和其他宗教派别的不同所在，而且可以通过对其特点的分析，来了解中华民族的民族文化、民族心理和思维方式的特色，了解我们这个民族科学技术、医药卫生发展的道路及其缺陷所在。一个民族要得到发展，不仅要了解它的今天和明天，而且要了解它的昨天；不仅要了解它现实的政治、经济等方面的状况，还应了解这个民族的传统文化、传统的宗教信仰和思维方式，对中国本民族的宗教道教应该进行认真的研究，其原因也就在于此了。\n\n\n\n\n\nVI．THE ATTEMPT OF MATTEO RICCI TO LINK CHINESE AND WESTERN CULTURES"}]}
{"conversation": [{"input": "", "output": "When introduced into another country or nation a foreign culture is confronted by the problem of how to treat that cultural tradition. If it wishes to spread easily and exert influence in the country in which it is introduced it must identify with that country's native culture. Hence, as the attitude of Matteo Ricci towards traditional Chinese culture is related to his missionary goals in contacting Chinese and especially Confucianist culture, he developed an intensive knowledge of that culture and recognized its very positive value. Therefore, his missionary work is related to an important issue in the history of culture: how effectively to blend not only into one but to communicate between two cultural traditions with different backgrounds. This is the heart of the problem of cultural transplantation. Most probably, he appreciated well the significance of solving the problem and on the whole took a positive attitude towards Confucianist culture. We may observe this problem in two aspects: one is his own"}]}
{"conversation": [{"input": "", "output": "this problem in two aspects: one is his own description of the problem; the other is how the literati of the period or a little later looked upon Matteo Ricci."}]}
{"conversation": [{"input": "", "output": "Matteo Ricci not only had a good command of Chinese, but also knew a great deal about Chinese customs and etiquette. He not only dressed in Confucianist style and called himself a \"Western Confucianist\" (xiru ) with a square piece of cloth on his head, but also followed the etiquette of a Chinese scholar when meeting visitors. He made a careful study of ancient Chinese classics and records and regarded Confucius as a great man of wide knowledge. Of The Four Books (sishu ) which he translated he wrote that it \"was written by the four great philosophers and is full of reasonable ethical thought.\" 1 To his mind, \"it is no use at all just to know our learning without the knowledge of theirs.\" 2\n\nBut how did he treat Chinese culture? In a letter of February 15, 1609, to another missionary he wrote:"}]}
{"conversation": [{"input": "", "output": "As I have gradually illustrated, they (the Chinese) also appreciate very much the principle of filial piety, although one might hold different views. To date from its very beginning, they faithfully followed natural law in ancient times, just like the case in our country. In 1500 years, this nation did not simply worship any idols. Even though they did worship some, these idols were not so detestable as those worshipped by our Egyptians, Greeks and Romans. Some of the gods were even very moral and well-known for their good conduct. As a matter of fact, in the most ancient and authoritative works of the literati, they only worshipped Heaven and Nature and their common master. When making a careful study of all these works, we may find few things contrary to reason, but instead, most of them are corresponding to reason. And their natural philosophers are no worse than anyone else. 3"}]}
{"conversation": [{"input": "", "output": "The above quotations make clear the following: (1) Ricci knew very well traditional—especially Confucian—Chinese culture. As in ancient society, China was dominated by the patriarchal clan system and moral importance was attached to filial piety based on the principle of blood relation and \"natural law.\" In China worship of Heaven and Nature is also moral and hence naturally \"reasonable.\" Being quite knowledgeable regarding Chinese culture, Ricci regarded Confucianism not as a kind of religion, but rather as based on \"natural law.\" (2) Ricci highly appreciated China's Confucianist culture. He saw that the idolatry in ancient Chinese culture was not like that of the Egyptians, Greeks and Romans and hence that ancient Chinese philosophy, in speaking of human nature and heavenly principles, transcended Western philosophy. This appears in his answer to Xu Guangqi's question, \"China now, when virtue and rite and cultural relics are all prevailing, really flourishes culturally as though it has dispelled clouds and"}]}
{"conversation": [{"input": "", "output": "culturally as though it has dispelled clouds and seen the sun again.\" 4 This may be due to the fact that as a Catholic he attached great importance to opposing idolatry and advocating morality. Matteo Ricci was strongly against the idolatry of Buddhism and Daoism (Taoism), but he did not regard Confucian worship as a kind of idolatry. Thus we can say, that, on the whole, Matteo Ricci agreed with and appreciated the orthodox Confucianist thought of Chinese culture."}]}
{"conversation": [{"input": "", "output": "As Xu Guangqi believed in Catholicism through his contact with Ricci, he respected Ricci both for his learning and for his morality. He noted that in Ricci's speech, \"you cannot find even a single word which runs counter to the principle of loyalty and piety, nor can you find one harmful to the will of the people and the world.\" 5 That Xu Guangqi should attach special importance to \"loyalty and piety\" was influenced strongly by traditional Chinese ideas and it is on this basis that Matteo Ricci preached the Catholic doctrines and received Chinese culture. One passage in Ten Discourses by a Paradoxical Man describes the statement of Gong Dacan made on Matteo Ricci:\n\n\n\nOn hearing his wise talk, I feel that the Confucian classics of China and those of his country corroborate each other. Thus those who believe in the real sages, either from the East or from the West, from the North or from the South, are actually all the same. 6"}]}
{"conversation": [{"input": "", "output": "All the Chinese scholars mentioned above think that what Ricci preached corresponded to traditional Chinese thought, especially to that of Confucianism, the most fundamental linking point of which lies in \"the principle of loyalty and piety.\" As far as we know, although the Chinese intellectuals at the time set store in Ricci's knowledge of astronomy, almanac, science and technology, they valued even more highly his attempt to combine Western with Chinese culture. This probably is one of the earliest manifestations of \"regarding Chinese learning as the body and Western learning for use.\" I shall discuss this problem later on.\n\nI．Modes of Relating Oriental and Occidental Cultures"}]}
{"conversation": [{"input": "", "output": "Judging from the above two aspects we see that, while doing missionary work in China, Matteo Ricci actually was trying to link Oriental and Occidental cultures. On this premise, we would conclude that his attempt adopted the methods of \"linking Catholicism with Confucianism\" (heru ), \"using the Catholic doctrines as a complement to Confucianism\" (buru ), \"making in some respects the Catholic doctrines transcend the Confucian ones\" (chaoru ) \"and making some revisions of the Catholic doctrines so that they would concord with the Confucianist ones\" (furu ). In short, on the above bases Ricci attempted to discover the point at which Oriental and Occidental cultures could be linked.\n\ni．Linking Catholicism with Confucianism (heru)"}]}
{"conversation": [{"input": "", "output": "i．Linking Catholicism with Confucianism (heru)\n\nMatteo Ricci wrote three important books on Catholic doctrines: The True Meaning of the Lord of Heaven , Ten Discoursed by a Paradoxical Man and Twenty-five Sayings from Epictetus . The original title of the first one is \"The True Meaning of the Learning of Heaven.\" Obviously, he first thought of avoiding the name \"the Lord of Heaven\" because there is no such thing in China, to facilitate its reception by the Chinese. Feng Yingjing explains in the Preface as follows:\n\n\n\nThis book is about the questions and answers between Matteo Ricci and his fellow friends and us Chinese. What is the Lord of Heaven? It is God. It does exist."}]}
{"conversation": [{"input": "", "output": "The edition of The True Meaning of the Lord of Heaven in the Ming Dynasty often used the titles \"God\" and \"Heaven\" for \"the Lord of Heaven\" or \"the Lord of Supremacy,\" while the present edition often uses instead \"the Lord of Heaven\" and \"the Lord of Supremacy\" simply because Ricci used those titles in order to be easily received by the Chinese. Thus in ancient times the Chinese people worshipped Heaven, their state and their forefathers, but not \"the Lord of Heaven.\" He tries to conform to this by quoting the classics to show that in ancient China \"the Lord of Heaven\" is God himself. The Chinese classics which he quotes include The Book of Songs (Shi ), The Book of History (Shu ), The Book of Rites (Li ), The Book of Changes (Yi ) and The Doctrine of the Mean (Zhongyong ). These quotes appear more frequently in The True Meaning of the Lord of Heaven . For instance, in Discourse VI of Vol. II, where he answers the question about \"rewarding the good and punishing the evil,\" he more than once quotes Chinese"}]}
{"conversation": [{"input": "", "output": "the evil,\" he more than once quotes Chinese classics to confirm that the doctrines of Catholicism should be combined with those of Confucianism.(1) Matteo Ricci is quite aware of the existence of a supreme personal \"God\" in ancient China, regarding which he argues that the \"Lord of Heaven\" in Western Catholicism and \"God\" in China are one thing with different names. (2) Criticizing Zhu Xi's explanation, he argues that there is only one \"supreme lord,\" not two (Heaven and earth). In his Introduction to The True Meaning of the Lord of Heaven he notes that the ancient sage advised that the subject should be faithful, but that they cannot be faithful to two lords. Of the three Cardinal Guides, ruler guiding subject stands first for since a state has its head, how can Heaven and earth not have their lord? As a state should be unified, how can Heaven and earth have two lords? All these ideas obviously show his interpretations of the Catholic doctrines in relation to Confucianism.(3) Quoting the ancient classics he"}]}
{"conversation": [{"input": "", "output": "Confucianism.(3) Quoting the ancient classics he also states that God wills to impose fortune and misfortune on humanity. (4) So God has his own \"sphere\" (ting ) which is different from the \"Heaven\" (tian ) in nature. From all these we can see that what Matteo Ricci attempts to prove is that Catholicism coincides with Confucianism and the ancient Chinese classics."}]}
{"conversation": [{"input": "", "output": "ii．Complementing Confucianism (buru)\n\nLettere dalla China is a note written by Matteo Ricci in Italian in China. Later a British missionary translated it from Italian into Latin and added something concerning the history of missionary work as well as of Matteo Ricci, the missionary. It also has an appendix relating the missionary's posthumous glory and pathos. One passage in the book reads as follows:\n\n\n\nIn answering what the main content of Christianity is, Dr. Xu Guangqi sums it up very exactly in four Chinese characters: \"expelling Buddhism and complementing Confucianism\" (qufo buru ). That is to say, it wants to expel the idol of Buddhism and add something to the doctrines of Confucianism. 7"}]}
{"conversation": [{"input": "", "output": "As generally any religion is characterized by excluding others, Ricci criticized Buddhism and Daoism (Taoism), especially the former, since he wanted to bring Catholicism to China; this shows signs in nearly all his works. St. Augustine once pointed out that the main content of a heathen religion should resolutely be given up, but that the ideas put forward by some heathen philosophers should be taken into account, accepted or approved if they were really reasonable. Matteo Ricci took this approach to the doctrines of Confucianism. He declared that Confucianism had nothing to do with religion, but was rather a kind of philosophy. He particularly esteemed Confucius, noting that as Confucius lived five centuries before the birth of Jesus Christ he could not know what was to happen 500 years later. \"Ricci just quotes the classics of Confucianism in their own terms, saying nothing of how they should be evaluated after the death of Confucius.\" 8 In Ten Discourses by a Paradoxical Man there is a passage about Gong"}]}
{"conversation": [{"input": "", "output": "a Paradoxical Man there is a passage about Gong Dacan's discussion with Ricci on the issue \"whether good or evil will be rewarded posthumously.\" Gong first notes that the Chinese classics, because Emperor Qin Shihuang burned books and persecuted scholars after the death of Confucius, lost the records of the paradise, hell and retribution, which are still in a good state of preservation in the West: \"Thus the stories about the paradise and hell are well preserved.\" In China, the story of retribution in later ages \"is both vague and strange to scholars, who half believe and half doubt its existence.\" Gong also tries to prove the probable existence of the paradise by quoting ancient classics, but he still doubts the idea that \"bestowing charity is bound to be rewarded a place and stand long.\" Ricci explains this according to the doctrines of Catholicism in which retribution to those who bestow favor does not consist in \"place\" or \"life span.\" A man living in the world should work hard for the Lord of Heaven"}]}
{"conversation": [{"input": "", "output": "the world should work hard for the Lord of Heaven instead of intending to be rewarded in his lifetime; he should be confident that he will finally go to the paradise. Therefore, answering Xu Guangqi he says: \"Those who suffer simply for benefit and emolument or fame and official rank or lasciviousness rather than the sacred cause are actually tragic. But those who suffer for the Lord of Heaven are obviously happy and seem to live in the paradise.\" 9 It is apparent that he wants to complement the thought of Confucianism with Catholic doctrines, but the approach he adopts is not to negate the Confucian classics but to extend and develop them so as to show that the Confucian ideas do not run counter to those of Western religions but may be complemented by them."}]}
{"conversation": [{"input": "", "output": "In The True Meaning of the Lord of Heaven many passages deal with the \"retribution of good and evil.\" In Discourse VI \"On Man's Being Rewarded with Heaven or Punished with Hell after Death,\" he more or less complements and revises the Confucianist concept that \"the family always doing good is bound to be fortunate, whereas the family always doing evil is doomed to misfortune.\" To him, there is not only retribution in one's lifetime or to one's descendants (he seems not to be in favor of that to one's descendants). What is more important is posthumous retribution: those who do good will go to Heaven instead of going to Hell after death. But as their purpose is not just this, Ricci adds:\n\n\n\nAll those who do good usually have three intentions: (1) to go to Heaven instead of going to Hell; (2) to reward the kindness bestowed by the Lord of Heaven; and (3) just to follow the imperial edict given by the Lord of Heaven. 10"}]}
{"conversation": [{"input": "", "output": "The first intention serves as a bridge in order for one to reach the third; that is, doing good is after all following the imperial edict. However, the Confucianists did not know this, and even criticized the concepts of Heaven and Hell simply because they could not understand their deep significance: \"The Confucianists criticize the concepts of the Heaven and Hell because they do not know truth.\" 11 We can see roughly the difference between Catholicism and China's Confucianist tradition. Since the Confucianists talk about \"the retribution of good or evil\" just from personal moral cultivation, so everyone should \"have self-cultivation\" or \"stick to morality\" only for the purpose of reaching one's inner moral accomplishment. In this sense, it is pursuing a kind of \"inner transcendence.\" But the Catholic doing good is after all for \"the Lord of Heaven,\" which is a kind of power of \"outer transcendence.\" So it pursues or follows a kind of \"outer transcendence.\" I shall discuss this problem later on."}]}
{"conversation": [{"input": "", "output": "iii．Transcending Confucianism (chaoru )\n\nThe aim of China's Confucianist theory is to pursue \"inner transcendence,\" whereas that of Catholicism is to pursue \"outer transcendence.\" In The True Meaning of the Lord of Heaven Matteo Ricci points out this shortcoming of Confucianism and criticizes it. 12"}]}
{"conversation": [{"input": "", "output": "As far as we know, traditional Chinese philosophy, Confucianist philosophy in particular, is strikingly different from Western philosophy and religion. The Greek philosophy of Plato and Aristotle had already divided the world into two parts: a transcendental noumenon and a real world. Thereafter Christianity was concerned especially with an outer transcendent God, whereas traditional Chinese philosophy was characterized by \"inner transcendence.\" What Confucius means by \"nature and the doctrine of Heaven\" is a matter of inner transcendence, and what Mencius meant by \"thinking hard, knowing nature and Heaven\" is also a matter of \"inner transcendence.\" There is a sentence in Xici saying: \"A feminine (yin ) and a masculine (yang ) equal a world, and it is followed by virtue (shan ) and will have a nature,\" which is a matter of \"inner transcendence.\" According to this, one may reach a realm leading to a transcendental \"way of Heaven\" through one's own inner moral cultivation, without the help of an outer"}]}
{"conversation": [{"input": "", "output": "moral cultivation, without the help of an outer transcendent power. But for Ricci, one can hardly reach the culminating realm just through one's inner moral cultivation; one must be pushed by an outer transcendent power or God; thus it is necessary to believe in God. That is to say, Ricci considers the doctrines of Catholicism to be more perfect than those of Confucianism."}]}
{"conversation": [{"input": "", "output": "iv．Concordance with Confucianism (furu)\n\nThis concept means that it is necessary to make some revisions of the Catholic doctrines or to yield to some of the Confucianist ideas in order to concord or chime in with China's traditional Confucianist thought. The editor's Preface to the French 1978 edition of Lettere dalla China says:"}]}
{"conversation": [{"input": "", "output": "Immediately before Ricci's death, the methods adopted by the Chinese missionary group led by him had already become an issue argued both at home and abroad. It was disputed with two objections. In practice, he was accused of paying too much attention to developing his relation to the Confucianist elite instead of pushing forward the missionary cause. In theory, he was also opposed for his positive evaluation of Confucianism. Some people even pointed out that, if so, it would run a risk of sullying the purity of Christianity. Only by means of a heightened religious emphasis can the missionary preach the Gospel to the broad masses of people and make evident the characteristics of Christianity. 13"}]}
{"conversation": [{"input": "", "output": "I have already pointed out that Matteo Ricci had some opinions of China's Confucianist tradition and attempted to link Western and Eastern cultures. Naturally, he knew clearly that there were many differences and conflicts between Confucianism and Catholicism and probably would have dealt with these by the methods of \"complementing Confucianism\" and \"transcending Confucianism.\" If his missionary work were completely according to Catholic doctrines, however, he would have been confronted with more difficulties. Therefore, he had to make some revisions of the Catholic doctrines so as to cater to the Chinese tradition and it is not strange that he was criticized. As to how he adapted Catholicism to Confucianism, the following should be noted.\n\n(1) In order to fit Catholicism to Chinese society, he explained its differences from Chinese society. In the Italian edition of his Lettere dalla China , there is a passage describing how the Confucianist offers sacrifices to gods."}]}
{"conversation": [{"input": "", "output": "However, according to an old law, there is a grand Confucian temple in every big city where the literati gather, with a figure of Confucius enshrined and his name; every year, the literati offer sacrifices to him four times, with a candle burning and a beast is killed. However, as they do not think of him as godly or want anything of him, such a rite cannot be called a real offering. 14"}]}
{"conversation": [{"input": "", "output": "In Matteo Ricci's books, there are many signs of the Catholic stance against idolatry; the criticism of Buddhist idolatry is particularly strong. However, he never criticizes Confucian offerings to the Sage, nor does he criticize the Chinese offerings to their ancestors. The issue concerning offerings is an important reason why China later forbad the preaching of Catholicism. In 1704, the Vatican gave orders that Chinese Catholics should not follow traditional Chinese rites that did not conform to Catholicism. Obviously, offering sacrifices to Confucius as well as to ancestors is especially counter to Catholicism; this led the Chinese government to limit and even forbid the preaching of Catholicism. Since Matteo Ricci well understood Chinese conditions, he adopted the method of compromising with the Chinese tradition for the sake of adapting to Chinese society as well as his missionary work, although the attempts did not conform to the doctrines of Catholicism."}]}
{"conversation": [{"input": "", "output": "(2) He makes some Catholic ideas conform to traditional Chinese Confucianist thought so as to enable the Chinese to accept Catholicism. As mentioned previously, the \"Lord of Heaven\" in Catholicism is, of course, the supreme personified God, but Ricci's The True Meaning of the Lord of Heaven does not mean this according to its original title. In that book he often uses such words as \"God\" and \"Heaven\" of Chinese origin, instead of the \"Lord of Heaven.\" According to Fang Hao's Collected Essays on the History of Chinese Catholicism , in contrast to the edition of the Ming Dynasty, it is found that the later edition has changed the words \"God\" or \"Heaven\" in the Ming to \"Lord of Heaven\" or \"Supreme Lord\" in 79 places. 15 In the Chinese language there are already such words as \"God\" (shangdi ) and \"Heaven\" (tian ), but in traditional Chinese thought tian has several meanings. Among these Ricci takes the meanings \"God,\" \"Heaven\" and the supreme personified God, but for the Chinese people there may be some other"}]}
{"conversation": [{"input": "", "output": "for the Chinese people there may be some other meanings. In 1715, after Ricci's death, the Pope gave an edict that the name \"Lord of Heaven\" was a legal one and such names as \"God\" and \"Heaven\" should no longer be used because they could be interpreted in different ways."}]}
{"conversation": [{"input": "", "output": "Also, according to Professor Luo Guang, \"Ricci's Twenty-five Sayings from Epictetus is actually composed of 25 chapters. Every chapter is short and concise. It advises people to live simply and to restrain desire and feeling. Happiness lies in one's secure state of mind without being stirred either by good fortune or misfortune. The purpose of human life lies in one's obedience to the Lord of Heaven. . .\" It is apparent then that the book is intended to conform to Chinese conditions."}]}
{"conversation": [{"input": "", "output": "(3) Ricci made some revisions in the \"idea of sin\" in order that it should approach more closely the \"idea of virtue\" in China's Confucianist tradition. As the \"idea of sin\" in Catholicism implies, human nature cannot be considered \"virtuous,\" which is entirely different from the \"idea of human nature being virtuous\" in China's traditional Confucianist thought. In accordance with St. Augustine's interpretation, man is born to be \"sinful\" because of his rational choice. In the final analysis, what causes man to choose evil with reason is his vanity, or an ego-centric desire that puts himself over God. Such a desire usually drives him into following his own intention and holding in contempt God's decree, which is particularly apparent in human desire. Augustine then adds that, since man intentionally chooses evil and commits sins violating God, he can never recover his original state with his own effort. For such a \"sin\" causes him to degenerate inevitably, being characteristically ego-centric in willing and"}]}
{"conversation": [{"input": "", "output": "characteristically ego-centric in willing and desiring and able only to choose \"committing sin\" or tending to \"evil.\""}]}
{"conversation": [{"input": "", "output": "In this regard in the 7th discourse of The True Meaning of the Lord of Heaven , Ricci thinks that the \"human nature\" refers to what differentiates man from metal and stone, grass and wood, bird, beast and even spirit, and this is why man \"can reason things out.\" So he says: \"What can reason things out is alone called human nature, which is different from other creatures.\" \"Virtue and morality come after reason, which itself is something dependent, and not human nature itself.\" Thus, \"reasoning things out\" refers simply to this virtuous \"ability,\" and \"human nature is born to be virtuous.\" This obviously caters to Confucianist ideas. But since Matteo Ricci could not completely violate the doctrines of the Lord of Heaven, he thinks that man is \"able to reason things out.\" How can he get such an ability? Just as farmers plough, weed, remove the stones and irrigate before they sow seeds in order to get good harvests, so \"learners should first of all get rid of evil before they could be virtuous. Only by standing"}]}
{"conversation": [{"input": "", "output": "before they could be virtuous. Only by standing aloof from worldly success can they be successful.\" As this idea is associated with that of \"sin\" in Catholicism, it could not but conflict with the so-called idea of \"good ability.\" Thus it is quite difficult to reconcile one cultural tradition with another."}]}
{"conversation": [{"input": "", "output": "From the above four points we can see that Matteo Ricci preached the doctrines of Catholicism for the purpose of linking Oriental and Occidental culture together. Whether his attempt was successful or not will not be evaluated here, but that he was the very first Westerner to make such an attempt is certainly of historical importance.\n\nII． \"Body and Use\" and the Correlation of Chinese and Western Harmony"}]}
{"conversation": [{"input": "", "output": "In trying to link Western and Chinese culture, often we encounter the problem of the \"body and use\" (tiyong ), of Chinese learning and Western learning. In preaching Catholicism in China, Matteo Ricci could not but consider his relation to traditional Chinese thought and culture. Similarly, in receiving Catholicism, the Chinese had to consider such a relation. Above I have discussed how he dealt with this problem. Now let us consider how the Chinese intellectuals at the time received Catholicism. In my opinion, such receivers of Catholicism at the time as Xu Guangqi, Li Zhizao and others in receiving or studying Western learning took the attitude: \"Chinese learning as body and Western learning for use.\" We know that although the Protestants were active at that time even at the court in Beijing, yet \"the Chinese court made use of them only by employing their techniques.\" \"For example, Ricci once repaired clocks and other machines in the court, and Tang Ruowang (Johann Adam Schall von Bell), Nan Huairen"}]}
{"conversation": [{"input": "", "output": "(Johann Adam Schall von Bell), Nan Huairen (Ferdinand Verbiest) and others joined in revising the calendar.\" \"What China's enlightened literati were particularly interested in was to learn from them their science and knowledge.\" \"They did not have great success in shaping China's intellectuals,\" 16 for few Chinese intellectuals received the doctrines of Catholicism. As these were received chiefly due to his association with traditional Chinese thought, especially the Confucianist morality, his attempt can be regarded as another earlier form of \"regarding Chinese learning as body and Western learning for use\" formulated in the 1860s."}]}
{"conversation": [{"input": "", "output": "During subsequent centuries there have been various attempts to correlate \"Chinese learning\" and \"Western learning\" with that between \"body\" (ti ) and \"use\" (yong ), such as \"Chinese learning as body and Western learning for use,\" or \"Western learning as body and Chinese learning for use\" and even \"both the learnings as body and for use interchangeably.\" Those who regard \"Western learning as body and Chinese learning for use\" are called \"all-Westernizers\" (quanpan xihua pai ); those who regard \"Chinese learning as body and Western learning for use\" are called \"Chinese culture supremacists\" (guocui pai ). Such confusions are caused by the attempt to describe the relationship between \"Chinese learning\" and \"Western learning\" with that between \"body and use.\" As a matter of fact, none of the above ideas are tenable."}]}
{"conversation": [{"input": "", "output": "As a pair of important categories in the history of Chinese philosophy, \"body\" and \"use\" are not substantial categories, but rather fundamental relations. \"Body\" (ti ) generally refers to the \"inner transcendental spirit\" or \"transcendental noumenon.\" It corresponds to what Mencius means by \"conscience\" (liangzhi or liangneng ) and Wang Yangming by \"mind\" (xin ), etc.; the latter corresponds to \"God's will\" (tianming ), \" taiji ,\" \"God's word\" (tianli ) and \"logos\" (dao ), etc. \"Use\" (yong ) refers to the various functions demonstrated by such an \"inner transcendental spirit\" or \"transcendental noumenon.\" According to traditional Chinese philosophy, ti and yong are unified, with the former presenting the latter for, as Wang Bi in the Wei-Jin dynasties pointed out, there would be no corresponding yong without ti . The so-called concept of \"Chinese learning as body and Western learning for use\" is nothing but an effort to preserve the inner transcendental noumenon in Chinese tradition, so as to reject the"}]}
{"conversation": [{"input": "", "output": "in Chinese tradition, so as to reject the Western spirit. For how could we make \"Western learning for use\" if we should do like that? Similarly, it is impossible to regard \"Western learning as body and Chinese learning for use.\" The former will inevitably result in \"Chinese learning both as body and for use\" and, the latter, \"Western learning both as body and for use.\""}]}
{"conversation": [{"input": "", "output": "As for \"both the learnings as body and for use interchangeably,\" it can be interpreted as: if something in Chinese learning is good we should regard \"Chinese learning as body and Western learning for use\"; also, if something in Western learning is good we should in turn regard \"Western learning as body and Chinese learning for use.\" Such an idea is obviously untenable. It will do nothing but include both attitudes in the so-called concept of regarding \"both learnings as body and for use interchangeably,\" which is just eclectic. Professor Fang Keli involves himself in a confused eclectic situation although he criticizes the above two attitudes in his \"'Chinese Learning as Body and Western Learning for Use' and 'Western Learning as Body and Chinese Learning for Use.'\" 17"}]}
{"conversation": [{"input": "", "output": "It would give rise to \"stealthily substituting one culture for another\" if we use the relation of tiyong to explain the relationship between Chinese culture and Western culture. If we do not improve the cultural soil and other conditions, but just stealthily substitute one culture for another, the cultural foundation will not be solid. Thus to my mind, our modern society should have its modern spirit and various systems embodying such a spirit. If we use the relation of tiyong to explain this problem, we might probably regard \"the modern spirit as body and the systems and their functions embodying such a spirit for use.\" If so, one might ask: what is the \"modern spirit\"? And what are the \"systems and their functions embodying the spirit\"? Here I would refer to the point of view put forward by Mr. Yan Fu, who once criticized the idea of regarding \"Chinese learning as body and Western learning for use.\" He also points out that body and use should be unified rather than dual. Particularly, he lays emphasis on"}]}
{"conversation": [{"input": "", "output": "than dual. Particularly, he lays emphasis on the significance of science and puts forward a very meaningful proposition: \"liberty as body and democracy for use.\" I do think that such an idea of his is probably of certain modern significance. So in my opinion, \"liberty\" is the concentrative embodiment of the modern spirit, or an inner spirit in the modern era and a universal ideal that the people in modern society are pursuing; whereas \"democracy\" consists of various systems of modern society ensuring everyone \"liberty,\" rather than certain people only. We now live in Chinese society. It is most important to give everyone \"liberty\" and have a set of democratic systems ensuring its realization if we want to enable our society to become modernized. Only in this way, can people give full play to their enthusiasm and creativity, and our country set foot on the road not only of the \"four modernization\" but also of all-around modernization."}]}
{"conversation": [{"input": "", "output": "陆　论利玛窦汇合东西文化的尝试 *\n\n\n从历史上看，一种外来文化在它开始传入另一国家或民族时，必然会遇到如何对待原有文化传统的问题。如果想使外来文化在所传入的国家或民族能比较容易流传和发生影响，就必须与原有文化有所认同。利玛窦对中国传统文化持什么态度，其目的虽与他的传教有关，但是在他与中国文化（主要是儒家思想）接触的过程中，对中国文化有了相当的了解，并对儒家文化的价值有了肯定的正面认识。因此，利玛窦的传教活动就涉及文化史上的一重要问题：即如何调和两种不同背景的文化传统，它们不仅是接触而且是融会贯通成为一体。这就是文化的移植问题。利玛窦很可能了解解决这个问题的重要意义。因此，在总体上利玛窦对儒家文化采取了肯定的态度。这个问题我们可以从两个方面来看：一是看看利玛窦本人对此问题的说法；二是看看当时或稍后的知识分子（士大夫）对利玛窦是如何看的。\n\n利玛窦不仅精通汉语，而且懂得中国的礼仪和风俗，他不仅全身着儒装，头戴方巾，自称“西儒”，而且见客时用秀才礼节。他对中国典籍进行了深入钻研，认为孔子是一位博学的伟大人物；他翻译了《四书》，认为《四书》“是四位很好的哲学家写的，书里有很多合理的伦理思想”， 1 因此他认为“仅知道我们的学术，不通晓他们的学术，毫无用处”。 2\n\n那么利玛窦如何看待中国文化呢？在1609年2月15日他给另一位传教士的信中说：\n\n\n\n“正如我逐步说明的那样，他们（按：指中国人）同样地倾慕着孝道，尽管其他人可以持相反的看法。如果从头说起，他们在古代就像在我们的国家里那样忠诚地遵循自然法则。在1500年中间，这一民族简直没有崇拜过偶像，而他们崇拜的那些偶像也不像我们的埃及人、希腊人和罗马人的偶像那样可憎。某些神灵甚至很有德性，并以他们的善行而享有盛名。事实上，在文人们最古老的、成为权威的著作中也仅仅崇拜天地和这两者的共同主宰。当我们仔细研究一下所有这些著作时，我们就会发现其中很少有什么东西是和理性之光相反的，而大量的倒是与之相一致的，他们的自然哲学家并不比任何人差。” 3"}]}
{"conversation": [{"input": "", "output": "从上面引的这段话中，我们可以看出：（1）利玛窦对中国传统文化，主要是儒家思想有比较深入的了解。中国古代社会是以宗法制为纽带的，所以重孝道，以“亲亲”为原则，所以“自然法则”（按：罗光《利玛窦传》译为“天理”）也是带有某种道德性的，而中国对天地和祖先的崇拜也只是某种道德性的，所以是合乎“理性”的。可见利玛窦对中国文化有相当认识，所以他不把儒家看成是一种宗教，而以为它是建立在“自然法则”基础上的哲学。（2）利玛窦对中国的儒家文化的评价是很高的。他认为，中国古代文化在对偶像崇拜上不像埃及人、希腊人和罗马人那样，所以中国古代哲学在讲人性天理的问题上超西方古代。他在回答徐光启时有一段话可以说明他对中国文化的看法，他说：“比至中华，获瞻仁义礼乐声明文物之盛，如复拨云雾见青天焉。” 4 我想，这一点是与天主教也把反对偶像崇拜和伦理道德问题看得很重有关。所以利玛窦极力反对佛教和道教的偶像崇拜，而不把对孔圣人的崇拜和祖先崇拜看成为偶像崇拜。因此，我们可以说，利玛窦对中国文化的正统儒家思想从总体上是肯定的和赞赏的。\n\n徐光启由于结识利玛窦而信奉了天主教，他很敬重利玛窦的学问和道德，说利玛窦的言谈“百千万言中，求一语不合忠孝大旨，求一语无益于人心世道者，竟不可得。” 5 徐光启看重“忠孝”实是深受中国传统思想的影响，谓利玛窦所传天主教义之基本点亦在“忠孝”，利玛窦接受中华文化当是事实。在《畸人十篇》中有一段记录龚大参对利玛窦言论评论的话说：\n\n\n\n“窃听精论，即心思吾中国经书与贵邦经典，相应相证，信真圣人者，自东自西，自南自北，其致一耳。” 6\n\n\n\n以上中国学者大都认为利玛窦所宣讲的学说和中国传统思想，特别是儒家思想相合，而最基本的相合点就在“忠孝大旨”。我们知道，当时的中国知识分子对利玛窦的天文、历算、科技等知识虽甚看重，但他们更为重视的实是利玛窦所言与中国文化相合者。这也许正是“中学为体，西学为用”的一种最早表现形式，这个问题我们后面再讨论。\n\n一、天主教与儒家文化汇合的尝试"}]}
{"conversation": [{"input": "", "output": "一、天主教与儒家文化汇合的尝试\n\n从以上两个方面看，利玛窦在中国传教时，实际上在作着使东西文化汇合的尝试。有了这个前提，我们就可以进而讨论利玛窦汇合东西文化的尝试了。我以为，利玛窦采用了“合儒”，即以天主教义与儒家学说相合；“补懦”，天主教义可以补充儒家学说；“超儒”，天主教义某些方面超过儒家学说；“附儒”，对天主教义作某些修改，以附会儒家思想。利玛窦大体从这些方面搜东西文化的结合部。\n\n1．合儒\n\n利玛窦有三部讲天主教教义的重要著作：《天主实义》《畸人篇》《二十五言》。《天主实义》这部书原名《天学实义》，看来利玛窦最初考虑避免用中国原来没有的“天主”这一名称，而“天学”本身又无多大宗教性，中国较易接受。冯应京序中对这部书有如下的说明：\n\n\n\n“《天主实义》，大西国利子及其乡会友，与吾中国人问答之词也。天主何，上帝也；实云者，不空也。……是书也，历引吾六经之语，以证其实，而深诋谭空之误。”\n\n\n\n明版《天主实义》多用“上帝”与“天”之名命名“天主”或“上主”，而今本多改“上帝”与“天”为“天主”或“上主”，可见利玛窦为使中国人便于接受，采用了“上帝”或“天”这样中国原有的名称。对中国人来说，古代有祭天、祭社稷、祭祖先，但没有对“天主”的崇拜，对这个问题利玛窦引经据典论证“天主”就是中国古代的“上帝”。他引用的中国古书包括《诗》《书》《礼》《易》和《中庸》等。这样的情况在《天主实义》中还有多处，如下卷第六篇回答“赏善罚恶”问题，亦多引中国经典以证天主教义与儒家思想相合，不详述。上面引的一段话说明：（l）利玛窦确实觉察到我国古代有一至高无上的人格神“上帝”，他以此论证西方天主教的“天主”和中国的“上帝”不过是名称不同，实际上是一回事。（2）为此他又论证“至高无上者”只能是一个，而不能是两个（天地），并批评了朱熹的解释。在他作的《天主实义引》中说：“平治庸理，惟竟于一，古贤圣劝臣以忠。忠也者无二之谓也；五伦甲乎君，君臣为三纲之首。……邦国有主，天地独无主乎？国统于一，天地有二主乎？”此均为用中国儒家思想来解释天主教义者也。（3）又引经典说明上帝是有意志的，可以降祸福人间；（4）所以上帝有“庭”，和自然界的“天”不是一回事。从这些看，利玛窦无非是要证明天主教和儒家学说、中国古代经典是相合的。\n\n2．补儒"}]}
{"conversation": [{"input": "", "output": "2．补儒\n\n《利玛窦中国札记》是利玛窦用意大利语在中国写的札记，后来一位传教士金民阁把它从意大利文译成拉丁文，并增添了一些有关传教史和利玛窦本人的内容，附有利玛窦死后荣哀的记述。在这部书中有一段话：\n\n\n\n在问到基督教法的主要内容是什么的时候，徐光启博士就非常确切地用四个字来概括：‘驱佛补儒’。这就是说：它驱除佛教的偶像，并补足儒生的教法。 7\n\n\n\n任何宗教都有排斥其他宗教的特性，因此利玛窦要想使天主教进入中国，他就必然要批评佛教和道教，特别是佛教，这点在他的各种著作中都表现出来。圣·奥古斯丁曾经提出，对异教徒的信仰主体而言，应该坚决摒弃；而对异教徒他们代表某些异教哲学家的教诲说，则应予以考虑，或接受或赞同，假如它们是合乎理性的。利玛窦实际上是采用了这种方法对待儒家学说。他宣称儒家与宗教无关，而是一种哲学。他特别推崇孔子，并且说孔子是生活在耶稣五百年以前，他不可能知道五百年以后的事情和道理，因此“利玛窦就把儒家经典引为己用，只讲孔夫子以后所应增补的东西。” 8 在《畸人十篇》中有一段龚大参与利玛窦讨论“善恶之报在身后”的问题。龚大参首先提出：由于中国经典在孔子之后经过秦始皇焚书，因而记载天堂地狱报应的文献散失了，而西方经典常存，“故天堂地狱之说，至为详备”。在中国后世报应之说“且不明不谙焉。因而使儒者，疑信半混之，有无之间也”。龚大参虽也引古代经典说明可有天堂，但仍对“大德必得其位，必得其寿”有所疑问。于是利玛窦据天主教义为之解。他认为对有德者的报应并不在于“位”与“寿”，一个人生活在世界上应为天主而劳苦，并不要求得到今生的善报，他应相信终归可以进入天堂。所以在他回答徐光启时说：“为义被窘难者……若为利禄，为功名，为邪淫，又种种非义者，徒芚苦也。若为天主为义，而受窘难，此乃真福也，故谓已得天国矣。” 9 这显然是企图用天主教义补充儒家思想，但利玛窦采用的方法不是否定儒家经典，而是顺着它加以引申发挥，说明中土学说与西方教义并不相悖，只是还可以补充而已。\n\n在《天主实义》中讨论“善恶报应”的地方很多，第六篇“论死后必有天堂地狱之赏罚以报”，其中对儒家的“积善之家，必有余庆；积不善之家，必有余殃”的观念也有所补正。照利玛窦看，不仅可以有现世之报或由子孙受报（利玛窦似不赞成“子孙受报”），但重要的是死后受报。行善事死后可登天堂免地狱，否则要入地狱，但行善事并非仅仅是为了“登天堂免地狱”，故利玛窦说："}]}
{"conversation": [{"input": "", "output": "“凡行善者有正意三状：下曰，因登天堂免地狱之意；中曰，因报答所重蒙天主恩德之意；上曰，因翕顺天主圣旨之意也。” 10\n\n\n\n“下意”是引导人们达到“上意”的桥梁，人们行善最终应是顺应上帝的意旨。但是儒家不了解这一点而对天堂地狱的说法加以批评，那是因为它对其中的深刻道理还不了解，“儒者攻天堂地狱之说，是未察此理耳。” 11 从这里我们已大体可以看出天主教与中国儒家传统不同。盖儒家讲“善恶报应”是从个人的道德修养上讲的，因此，每个人应该“修身”，或者说应该“明明德”，这仅仅是求得个人内在的道德上的完善，就这一意义说它是追求一种“内在的超越”。但天主教行善终目的应是为了“天主”，而“天主”是一种“外在的超越”力量，所以它所追求的，所崇奉的是一种“外在的超越”。这个问题下面再进一步讨论。\n\n3．超儒\n\n中国儒家学说以追求“内在超越”为目标，天主教则以追求“外在超越”为目标，利玛窦《天文实义》在批评儒家缺点时指出了这一点。 12\n\n我们知道中国传统哲学（特别是儒家哲学）和西方哲学与宗教很不相同。古希腊哲学，在柏拉图、亚里士多德那里大体上把世界二分为超越性的本体和现实世界，其后基督教更是要有一个外在的超越性的上帝，而中国传统哲学则是以“内在的超越性”为其特征。孔子的“性与天道”问题是一内在超越的问题，孟子的“尽心知性，知天”更是一由内在而超越的“内在超越性”问题；《系辞》中说：“一阴一阳之谓道，继之者善，成之者性”则是一由超越而内在的“内在超越性”问题。这一“内在超越性”问题认为，人们可以通过其内在道德修养（因为人性善）而达到与超越的“天道”汇通的境界，不需要有一外在的超越力量来促使他们如此。但上面所引的利玛窦那段话，显然他认为仅仅靠人自身的内在道德修养是很难达到完满的境界，必须有一外在的超越力量上帝来推动，因此信仰上帝是完全必要的。这就是说，利玛窦以为天主教教义比儒家的学说更圆满。\n\n4．附儒\n\n所谓“附儒”就是说，为了附会中国儒家传统思想，而对天主教义作某些修改或牵就某些儒家思想。1978年利玛窦的《利玛窦中国札记》法文版序言中说："}]}
{"conversation": [{"input": "", "output": "早在利玛窦的生命临终时，他领导的中国传教团的方式就已经成为中外聚讼纷纭的对象，人们提出两个反对意见。在实践方面，人们指责利玛窦过分关注发展与儒家杰出人物的关系，而不是布教事业的进展；在理论方面，他对儒家的积极评价也受到非议。有人提出，这样做则会冒有损于基督教义纯洁性的危险，而更明确的宗教方法才可以使传教士们直接向人民大众传播福音并突出基督教的特点。 13\n\n\n\n上面我们已经讲过利玛窦对中国儒家传统的某些看法，以及他对汇合东西文化所作的若干尝试。当然，利玛窦也知道儒家学说与天主教也有相当多的冲突处，他或者可以用“补儒”和“超儒”的办法来补救，但是如果他的传教要完全按照天主教义的一套，那肯定会遇到更多的困难。在此，他为了迎合中国传统也不得不对天主教某些方面有所修改，所以上面引用的那段话中对他的批评也不是无的放矢的。利玛窦如何使天主教附会儒家学说，我认为有以下几点可以注意：\n\n（1）为中国传统与天主教不合处开脱，以便使天主教适合中国社会。在《利玛窦中国札记》意大利原文本中有一段说，它对儒家的祭祀作了简明的叙述，他说：\n\n\n\n然而，根据一条古老的法则，在文人荟萃的各大城市中，都建有一座庄严的孔庙以供他的塑像，写着他的姓名和尊号；在每次朔望以及一年四次，文人们都要向他奉献一次祭祀，点燃香烛并供一只已宰杀的牲畜，尽管他们不承认他有任何神性，也丝毫无求于他。所以，这种礼节不能称之为真正的祭祀。 14\n\n\n\n天主教反对偶像崇拜，在利玛窦书中比比皆是，例如对佛教和道教偶像崇拜的批评十分严厉。但利玛窦从不批评儒家对孔子的祭祀，甚至也不批评中国人对祖先的祭祀。关于祭祀问题是后来中国禁止天主教传教的一个重要原因。1704年，罗马教廷曾有命令要求中国天主教的信徒不得遵照与天主教不合的中国传统的礼仪，其中的主要问题就是祭孔和祭祀祖先的问题，这样就引起了当时中国政府对天主教传教的限制和禁止。看来，利玛窦比较了解中国的国情，为适应中国社会和便于他们传教，他采用了向中国传统妥协的办法，虽然这种做法与天主教义不甚相合，利玛窦也这样做了。"}]}
{"conversation": [{"input": "", "output": "（2）使天主教某些思想附会中国传统的儒家思想，以便中国人能接受。前面我们已经说过，天主教的“天主”当然是至高至尊的人格神，但利玛窦的《天主实义》原名《天学实义》，而书中“天主”常采用“上帝”和“天”这样中国原有的名称，据方豪的《中国天主教史论丛》中说：他取明版与后来的版本相对照，发现后来的版本改明版“上帝”或“天”为“天主”或“上主”共七十九处。 15 原中国有“上帝”和“天”之名词，但“天”在中国传统思想中实有多种涵义，利玛窦虽取“上帝”、“天”即至高至尊人格神的涵义，但在中国人看来仍可有其他的涵义。这个问题到利玛窦死后的1715年教皇格来孟第十一世下令规定“天主”二字为法定名称，不准再采用“上帝”与“天”这样的名称，就是因为“上帝”和“天”可以引起不同的解释。\n\n又如利玛窦的《二十五言》，据罗光教授分析，认为：“《二十五言》为二十五章，每篇简短，书中劝人终日乾乾，克制欲情，人生的幸福，在人平生心常安定，不为祸福所动。人生的目的，为事奉天主……”可见《二十五言》是有意适应当时中国人的需要而作如是说。\n\n（3）对天主教的“原罪说”作了某些修改，以便它接近中国儒家传统的“性善说”。照天主教的“原罪”学说，人性不可谓“善”，这和中国传统的儒家思想的“性善说”相径庭。据圣·奥古斯丁说，人类之所以有“原罪”，是人类用理性选择的结果，究其根本，导致人运用理性去选择罪恶的是人的骄傲心，一种把自己置于上帝之上的自我中心的欲望。这种欲望驱使他顺从自己的意向蔑视上帝的旨意。它特别表现在人性的欲望中。奥古斯丁接着论证，自从人有意识地选择了恶，犯下了违抗上帝的罪行，人类便再也没有可能通过自己的努力来恢复他堕落的状态，因为这种“原罪”使他无可挽回地向下堕落，总想以自己为中心，顺从自己的意志和欲望，只能选择“犯罪”或倾向于“罪恶”。"}]}
{"conversation": [{"input": "", "output": "关于这个问题，在《天主实义》第七篇“论人性本善而述天主门士正学”中，利玛窦认为，所谓“人性”是指人区别于金石、草本、鸟兽以至于鬼神的，这就是人“能推理论者”。他说：“能推理论者，立人为本类，而别其体于他物，乃所谓人性也。”而像“仁义礼智，则在推理之后。理也，乃依附之品，不得为人性。”因此，所谓“能推理论者”是说有这样的为善的“良能”，就此意义说“人性本善”。这自然是为了迎合儒家的观点而有的。但利玛窦又不能全然违背天主教义，他又认为人虽有此“能推理论者”（得到理的能力，理即仁义礼智等），但如何才能得到，照他看应如农夫先耕地、除草、除瓦石、灌水，然后再播种，才会有好收获。因此，“学者先去恶，而后能致善，所谓有所不为，方能有为焉。”这一观点又和天主教“原罪说”联系起来，从而不能不与关于所谓“良能”的说法形成矛盾。看来，要把两种不同文化传统全然调和起来是有相当困难的。\n\n由以上四点可以看出，利玛窦的传播天主教义，实想通过汇合东西文化而达到其目的。他的汇合东西文化的尝试是否成功，姑且不论，不过他毕竟是西方人士的一个最早尝试者，总是有其历史意义的。\n\n二、“中学”“西学”与“体”“用”之辨\n\n在探讨中西文化的汇合或沟通时，我们常常会碰到中学和西学的“体用”问题。利玛窦在中国传播天主教不得不考虑它和中国传统思想文化的关系；同样中国人接受天主教也不得不考虑它和中国传统思想文化的关系。上面我们已经讨论过利玛窦如何处理这个问题，下面我们再来看看当时中国知识分子是如何接受天主教的。我以为，那时接受天主教义的如徐光启、李之藻等以及其他知识分子大都实际上也是用“中学为体，西学为用”的态度接受或者了解西学的。我们知道，那时耶稣会士在华活动，尽管也进入北京宫廷，但“中国朝廷利用他们严格限于利用他们的技术”，“如利玛窦之入宫修理钟表机械，汤若望、南怀仁等人之参与历局修订历法等等，正有如中国开明士大夫真正感兴趣的，主要也仅限于向他们学习科学知识”，“他们在归化中国知识分子方面并没有获得多少成功”。 16 至于对天主教义，中国极少数知识分子接受它，主要认为它和中国传统思想，特别是儒家伦理相合才被接受下来。因此可以说，它是较之19世纪60年代以后更早的“中学为体，西学为用”的一种形式。"}]}
{"conversation": [{"input": "", "output": "长期以来，有所谓用“体用”关系来论证“中学”与“西学”的关系的种种说法，有“中学为体，西学为用”，有“西学为体，中学为用”，还有“中学西学互为体用”等。所谓“西学为体，中学为用”，一切都应照搬西方，这也许就是“全盘西化”派的主张；“中学为体，西学为用”，一切西方好的东西，中国古已有之，这大概是“国粹”派的观点。为什么在“中学”和“西学”关系上造成种种不同说法和各种混乱，我以为主要就是企图用“体用”关系来说“中学”与“西学”的关系造成的，因此我认为无论上述哪种说法都难以成立。\n\n“体”和“用”在中国哲学史上是一种重要的范畴，但它不是一对实体性的范畴，而是一对带有根本性质的关系性范畴。“体”一般是指“内在性的超越精神”或“超越性的本体”，前者如孟子的“良知”“良能”，王阳明的“心”等等；后者如“天命”“太极”“天理”“道”等等。“用”是指此“内在超越精神”或“超越性本体”所表现的种种功能。照中国传统哲学的看法，“体”和“用”是统一的，“用”是表现“体”的。这一点早在魏晋时王弼已经提出：“虽贵以无为用，不能舍无以为体”，也就是说离开了“体”就无相应的“用”。所谓“中体西用”，无非是想保存中国固有的内在精神或超越本体，以便排斥西方精神，这样如何能以“西学为用”呢？同样，“西学为体，中学为用”也不可能。前者实质上必然导致“中体中用”，后者必然也只能是“西体西用”。\n\n至于“中西互为体用”，据说它的意思是：中国的好东西就以“中学为体，西学为用”；西方的好东西就以“西学为体，中学为用”。这样的说法显然是很难成立的。它无非是要把“中学为体，西学为用”和“西学为体，中学为用”都包容在所谓“互为体用”之中。这不过是一折中主义东西。方克立在他的《“中体西用”和“西体中用”》一文中批评了“中体西用和西体中用”，但他自己却陷入了一种十分混乱的“互为体用说”的折中主义之中。 17"}]}
{"conversation": [{"input": "", "output": "因此，我认为用“体用”关系来解释中西文化的关系只能造成文化上的“移花接木”。如果不改良文化生长的土壤和其他种种条件，用“移花接木”的方法，其根基是不行的，总难以长成参天大树。所以我想，对我们现代社会来说，这个社会应有其现代化的精神和体现这种现代精神的种种制度。如果要用“体用”关系来说明这个问题，那也许可以说以“现代精神为体，保证体现现代精神的制度及其功用为用”。也许有人会问：什么是“现代精神”？什么是体现“现代精神的制度及其功用”？这里我想借用严复的说法，他曾批评“中体西用”，并指出体用不能二元，应是统一的，特别强调了科学的意义，同时他又提出一非常有意义的命题：“自由为体，民主为用”。我认为，严复这个提法或许有现代意义。照我看，“自由”是现代精神的集中体现，或者说它是一种现代内在精神，是现代社会人们所追求的一种普遍理想；而“民主”是现代社会的各种各样的保证人们“自由”的制度，它应是保证每一个人应有的“自由”，而不光保证某一个人或者几个人的“自由”的制度。我们生活在中国今天的社会中，要使我们的社会成为现代的社会，最重要的就是要给每个人应有的“自由”，并以一套民主的制度来保证他的实现。只有这样，人们的积极性和创造性才能得到充分发挥，我们的国家才能不仅走上“四个现代化”的道路，而且是全面现代化的道路。\n\n\n\n\n\nVII．QUESTIONS CONCERNING THE CATEGORICAL SYSTEM OF TRADITIONAL CHINESE PHILOSOPHY"}]}
{"conversation": [{"input": "", "output": "Aristotle's Categories outlined the philosophical categories of Ancient Greece, putting forward and thoroughly analyzing ten categories. Hegel's Logik outlined contemporary Western philosophical categories in a comparatively complete categorical system. Did China's traditional philosophy (China's ancient philosophy) have a categorical system? Why and how should we study the question of traditional Chinese philosophy's concepts and categories? This essay attempts to contribute to the discussion of these questions.\n\nI．The Significance of Studying the Categorical System of Traditional Chinese Philosophy\n\nThe study of the categorical system of traditional Chinese philosophy has its general and particular significance. Its general significance can be expounded in at least the following three aspects:"}]}
{"conversation": [{"input": "", "output": "First, while the study of the history of philosophy necessarily requires the study of the historical function of philosophers and philosophical schools, the ultimate value of such a study is to reveal the necessary logic that determined the specific development of certain philosophical thinking in history. For instance, what is the necessary logic of the development of the pre-Qin philosophical thinking from Confucius to Mencius to Xunzi? A scientific history of philosophy with Marxism as its guiding thought should reveal not only the developmental causes of philosophical thought but also the inner logic of the growth of such thought. Since philosophy is a science of the most general laws of nature, society and human thought presented in the form of abstractions, the development of the content of philosophical thought is therefore a history of the continuous advancement of concepts and categories and of their continuous clarification, enrichment and growth. We should study how concepts and categories were"}]}
{"conversation": [{"input": "", "output": "We should study how concepts and categories were advanced in the history of philosophy, how their contents became clearer, richer and more systematic, and how the categorical system became more complicated, more comprehensive and more systematic. We should conduct a concrete analysis of the development of concepts and categories. This will enable us to discover the laws governing the development of philosophical thought and reveal its inner logic."}]}
{"conversation": [{"input": "", "output": "Second, when we say that the history of philosophy is one of the struggle between materialism and idealism we do not mean to imply that this struggle and the development of man's cognition are two separate processes. It was the one and same process through which man's knowl edge of the world has been developing in the struggle between materialism and idealism which manifests the law of the development of man's knowledge. As the process of knowledge calls for the use of concepts and categories, every stage of development in the history of philosophy is marked by differing explanations of certain basic concepts and catego ries out of which emerged materialism and idealism. In the history of Chinese philosophy, for example, the struggle between materialism and idealism before the Qin Dynasty generally centered around the differing explanations of the Heavenly way and the human way, name and content, knowledge and conduct, and the variable and the constant. During the Wei and Jin dynasties it centered around"}]}
{"conversation": [{"input": "", "output": "the Wei and Jin dynasties it centered around such pairs of concepts as being and non-being, essence and function, word and idea, ethical code and spontaneity. During the Song and Ming dynasties it focused on principle and force, mind and matter, mind and nature, subject and object. A study of the development of concepts and categories is a key to the exposure of the law governing the struggle between materialism and idealism."}]}
{"conversation": [{"input": "", "output": "What is more, this study will enable us to understand the necessity of the emergence of certain concepts and categories in the history of cognition and to overcome the shortcomings of maintaining an oversimplified negative attitude toward idealism which can be found in the past studies of the history of philosophy. Wang Bi was an idealist philosopher, but it was he who advanced some categories such as essence and function, the one and the many, word and idea \"which help us recognize and master the focal point in the web of natural phenomena.\" Despite his incorrect presentation of these categories, his advancement of them marked a step forward in man's knowledge, which deserves recognition for its position in the history of philosophy. Only after Wang Bi first posed the concepts of \"taking nonbeing as essence\" and \"forget the words having grasped the concept\" did there appear Ouyang Jian's later theory of \"The Word Expresses the Concept\" (Yan jin yi lun ) and Pei Wei's \"On the Exaltation of Being\" (Chong you"}]}
{"conversation": [{"input": "", "output": "Pei Wei's \"On the Exaltation of Being\" (Chong you lun ). Therefore the study of the concepts and categories in the history of philosophy and their development constitutes an indispensable link in correctly appraising materialism and idealism in the history of philosophy."}]}
{"conversation": [{"input": "", "output": "Third, Engels believed that the study of philosophies of the past was the only way to temper one's theoretical thinking. A scientific history of philosophy can certainly play such a role, and a scientific history of man's knowledge essentially would be the history of the development of concepts and categories. Since concepts and categories in the history of philosophy reflect man's deepening knowledge, when we study its development we are rethinking in our own thought the process of man's coming to know the world. Of course we discard the accidental and secondary factors and grasp the essential, normative content. This process of rethinking inevitably deepens our own thought. In our study of the development of concepts and categories, we not only relive the process of mankind using concepts and categories to understand the world, but invariably use certain methods to revisualize them. That method can only be one of making a theoretical analysis of the contents of the concepts and categories and the"}]}
{"conversation": [{"input": "", "output": "contents of the concepts and categories and the relationships between them and the logical relationships in their development. Such a process of analysis itself is a kind of theoretical thinking. In this sense, this study can help us improve our ability for theoretical thinking."}]}
{"conversation": [{"input": "", "output": "The above-mentioned three points give only the general significance of studying philosophical concepts and categories, for that significance exists in the study of the history of any philosophy (e.g., the Western or Indian). However, the study of the categories of traditional Chinese philosophy and its history of development also has its particular significance; namely, it will enable us to understand the characteristics and level of development of traditional Chinese philosophy. Western philosophy has its own categorical system; its characteristics and the different levels of development of its philosophical thinking at different historical stages are reflected in the development from Aristotle's Categories to Hegel's Logik . The categories used in the primitive Indian Buddhism and the categories of the Kunya and Bhava sects of Mahayana, more or less in succession and each with its striking features, represent the fairly high level Indian Buddhism attained in logical thought and categorical analysis."}]}
{"conversation": [{"input": "", "output": "in logical thought and categorical analysis. Traditional Chinese philosophy has its own concepts and categories which gradually formed a fairly comprehensive system. Because of this it will not do just to take them in terms of the concepts and categories of Western philosophy, nor will it do to take them in terms of the Marxist philosophical concepts and categories."}]}
{"conversation": [{"input": "", "output": "Except for a few concepts taken from Indian Buddhism, the concepts and categories which have taken form in the long history of Chinese philosophy basically developed independently, hence their striking features. For example, the Heavenly way (tian dao ) and the human way (ren dao ) as a pair of categories were very important in the history of Chinese philosophy. Therefore traditional Chinese philosophy not only paid considerable attention to the study of the relationship between the Heaven and man, but paid special attention to the study of the relationships between man and man (society). Another example is the pair of categories ti and yong which contain the meanings of not only noumenon and phenomenon, but also base and function, whole and part, and abstract and concrete. Such series of pairs of concepts and categories reflect not only the characteristics of traditional Chinese philosophy, but also the level of theoretical thinking at a certain stage of historical development. To make a not completely apt"}]}
{"conversation": [{"input": "", "output": "development. To make a not completely apt comparison: traditional Chinese medicine certainly has its own particular tradition with its own particular theoretical system, particular medical terms and concepts. Despite the fact that we have not found clear scientific explanations for some of the theories and achievements, since it does achieve good results in medical treatment it must reflect certain aspects of objective reality and contain fairly profound truths. Since concepts and categories are necessary conditions for the formation of knowledge and play a pivotal role in linking the subjective to the objective, definite concepts and categories reflect definite achievements made by man in recognizing certain aspects of objective reality through his theoretical practice; hence, different concepts and categories mark different depths of man's cognition. Therefore, when we study the concepts and categories at different stages of the development of traditional Chinese philosophy, we can see the level of"}]}
{"conversation": [{"input": "", "output": "Chinese philosophy, we can see the level of theoretical thinking at the different stages of development of Chinese history."}]}
{"conversation": [{"input": "", "output": "In the history of Chinese philosophy, there are three periods during which schools made major contributions to the formation of the categorical system of traditional Chinese philosophy, namely, the various pre-Qin schools, the metaphysical school (Xuanxue ) of the Wei and Jin, and the Neo-Confucianism (Lixue ) of the Song and Ming dynasties. When we compare the categorical system of traditional Chinese philosophy in the three stages with those of the Western philosophy, we are impressed by its distinct features and fairly high level. This comparison between the categorical system of traditional Chinese philosophy and those of other countries, nations and regions constitutes an important subject in comparative philosophy.\n\nII． How to Study the Concepts and Categories of Traditional Chinese Philosophy"}]}
{"conversation": [{"input": "", "output": "Fundamentally speaking, the study of the concepts and categories of traditional Chinese philosophy requires the scientific analytical method of Marxism. Merely to pose the concepts and categories used in the history of Chinese philosophy is contrary to the goal of our study. For that will not uncover the laws governing the development of philosophical thought, nor will it help us better to understand the laws of the struggle between materialism and idealism, or to improve our theoretical thinking; in particular, we will be unable to recognize the characteristics and level of traditional Chinese philosophy. To achieve our goal, it is necessary to use the scientific analytical method of Marxism to: 1) analyze the meaning of the concepts and categories, 2) investigate the development of those meanings, 3) analyze the systems of concepts and categories of philosophers or philosophical schools, and 4) study the similarities and differences between the concepts and categories of Chinese and foreign philosophies."}]}
{"conversation": [{"input": "", "output": "categories of Chinese and foreign philosophies. It is only on the basis of such an analysis that it is possible to advance the study of the history of Chinese philosophy along a scientific path."}]}
{"conversation": [{"input": "", "output": "i．Analysis of the Meaning of Concepts and Categories"}]}
{"conversation": [{"input": "", "output": "The advancement of one or of a pair of concepts (categories) marks the level of man's understanding of the world, yet it is up to us to make an analysis of the meaning of such a concept or pair of concepts. When ancient philosophers advanced a new concept they did not have as clear and scientific an understanding of its meaning as we do today; this is particularly true of the concepts they used to explain the origin of the world. For instance, Laozi (Lao Tzu) was the first man to advance the \"way\" (dao ) as the paramount category in his philosophical system. This concept of the \"way\" he advanced as an antithesis to the contemporary concept of \"respecting Heaven.\" By taking the \"way\" as the origin of the world, Laozi (Lao Tzu) certainly raised the level of ancient Chinese philosophical thinking. But what was the meaning of the \"way\"? Laozi(Lao Tzu) himself found it difficult to give a clear definition. He said: \"I do not know its name; I call it Dao . If forced to give it a name, I shall call it Great.\""}]}
{"conversation": [{"input": "", "output": "forced to give it a name, I shall call it Great.\" Therefore he used quite a number of adjectives to describe the \"way,\" such as \"soundless and formless,\" \"eluding and vague\" and \"deep and obscure.\" Obviously, with the limitations of the objective conditions and their level of knowledge, the ancient philosophers found it difficult to give lucid definitions of the concept of the origin of the world. Thus it is necessary for us to investigate the meaning of the concept of the \"way\" in the light of the book Laozi (Lao Tzu ). 1 The term \"spontaneity\" (ziran ) was widely used by ancient Chinese philosophers but each had his own definition. It was Laozi (Lao Tzu), too, who was the first to use \"spontaneity\" as a philosophical concept, by which he generally meant non-activity. Wang Chong of the Han Dynasty continued this usage when he wrote: \"The Heavenly way is spontaneous non-activity.\" By the time of the Wei and Jin dynasties, the proponents of non-activity such as Wang Bi and Xiahou Xuan practically took"}]}
{"conversation": [{"input": "", "output": "such as Wang Bi and Xiahou Xuan practically took \"spontaneity\" for the \"way\"—that is, the primal stuff of the universe. Xiahou Xuan wrote: \"Heaven and earth operate with spontaneity and the sage functions following spontaneity. Spontaneity is the way, which originally had no name and Laozi (Lao Tzu) was forced to give it a name.\""}]}
{"conversation": [{"input": "", "output": "Even the same philosopher had different definitions for \"spontaneity.\" We can use Guo Xiang's definitions of \"spontaneity\" as an example for analysis. He identified at least five connotations for \"spontaneity.\" First, the actions of Heaven and man are \"spontaneous.\" In his Annotations of Zhuangzi (the chapter, The Great Teacher) he wrote: \"He who knows the deeds of both Heaven and man is a sage,\"—knowing the deeds of Heaven and man is spontaneity.\" Thus, Guo Xiang looked not only at the natural phenomena but also at man's deeds as in a sense spontaneous; in what sense could this be so? Second, \"working for oneself\" (ziwei ) is \"spontaneity.\" Guo Xiang said: \"To say that matter is spontaneous means non-activity.\" He also wrote: \"We value this non-activity and matter's working for itself.\" Then why is \"working for itself\" a kind of \"non-activity\"? Third, \"being self-willed\" is \"spontaneity.\" Guo Xiang held that \"working for oneself\" is \"spontaneity,\" but \"working for oneself\" does not mean acting wilfully, but"}]}
{"conversation": [{"input": "", "output": "for oneself\" does not mean acting wilfully, but \"acting by one's nature,\" namely, \"acting in accordance with one's nature, that is spontaneity, thus called nature (xing ).\" \"According to spontaneity\" means \"according to one's nature,\" that is, neither making others succumb to oneself nor allowing oneself to succumb to another. Fourth, \"inevitability\" is \"spontaneity.\" Guo Xiang wrote: \"Knowing the reality of destiny one will not seek what lies beyond it, but just to fulfill one's nature.\" One who \"knows his destiny\" will not ask for what cannot be done—this is called \"spontaneity.\" Destiny here means \"inevitability.\" Fifth, \"chance is spontaneity.\" Guo Xiang wrote: \"Things are all spontaneous, acting without knowing why or how it should be so.\" By not knowing the reason of action, \"spontaneity\" implies \"chance.\" Therefore, when the philosophers were trying to explain \"self-generation\" they often employed such terms as \"suddenly\" or \"abruptly\"—all meaning that things exist without reason, the causality being"}]}
{"conversation": [{"input": "", "output": "things exist without reason, the causality being beyond explanation."}]}
{"conversation": [{"input": "", "output": "According to Guo Xiang, \"spontaneity\" has the above-mentioned five inter-connected meanings, of which the last two are most important, that is, \"spontaneity\" has the meaning of both \"inevitability\" and \"chance.\"Actually, they are a pair of antagonistic concepts and, from the dialectical point of view, are mutually connected and transform themselves into each other, with inevitability manifesting itself through chance. Guo Xiang used the term \"spontaneity\" to explain both \"inevitability\" and \"change,\" precisely because he saw the relationship of mutual dependence between them: that a matter so exists is \"inevitable\" in one respect because \"things emerge by themselves abruptly.\" In Guo Xiang's philosophical system, things must have these two aspects. From this analysis of Guo Xiang's definition of the concept of \"spontaneity\" we can see the general characteristics and level of the philosophy of Guo Xiang.\n\nii．Analysis of the Development of the Meanings of Concepts and Categories"}]}
{"conversation": [{"input": "", "output": "Not only do the meanings of concepts and categories differ from one philosopher to another, at different times they also differ in meaning. Nevertheless, if philosophical thoughts follow one another, it is always possible to discover the relationship of succession between these concepts and categories. The study of their development is extremely important for understanding the laws of the development of man's knowledge. In the following, we will analyze the growth of the concept of qi (often translated as material force, ether, or fluid— tr .) in traditional Chinese philosophy."}]}
{"conversation": [{"input": "", "output": "Some thinkers as early as the Spring and Autumn Period already discussed the impact of qi on man. For example, the Zuo Zhuan mentioned \"the six qi \" in the medical theory recorded in the first year of the reign of Duke Zhao of Lu (541 BC). By the Warring States Period, qi became a general concept. People not only believed that the body of man was made of qi , but some believed that the spirit of man also was made of qi . In \"White Heart,\" \"Inner Function,\" and \"Mechanism of the Heart\" of the book Guanzi , it was said: \"As for essence (jing ), it is the essence of qi ;\" \"the qi of all things changes and thus becomes life;\" \"when qi goes to the ground, grains grow; when it goes into the heavens, there emerge the constellations; when it floats in the air, it becomes ghosts and spirits; when it goes into a man's chest, the man becomes a sage\" and \"therefore when there is qi , there is life; when there is no qi , there is death,\" etc. According to these thinkers, among the \" qi \" there is an \"essential qi ,\" the"}]}
{"conversation": [{"input": "", "output": "among the \" qi \" there is an \"essential qi ,\" the life-giver. When such an \"essential qi \" enters the body of a man, he becomes wise and turns into a sage."}]}
{"conversation": [{"input": "", "output": "During the Warring States Period this unscientific theory of \"essential qi \" was used to explain man's spirit. If we considered it materialist, it would be a materialist viewpoint with grave defects which, under certain circumstances, was used by idealists and turned into a component part of their system. It could also be utilized by the supernaturalists who transformed it into a basis for advocating \"life without end.\" We know that Mencius also talked about qi , and posed a sort of qi called the \" qi of vastness\" (haoran zhi qi ). The \"White Heart\" chapter of the book Guanzi mentions the \"essential qi \" that can give man wisdom and \"this qi should not be checked by strength but should be accommodated by moral power (de ),\" which is to say, qi itself possesses an intelligence which should be consolidated by moral power. And in the theory of Mencius, his \" qi of vastness\" is \"obtained through accentuating righteousness.\" Obviously, qi in Mencius' theory has already become spiritual. By the Han Dynasty, Dong"}]}
{"conversation": [{"input": "", "output": "become spiritual. By the Han Dynasty, Dong Zhongshu went a step further and moralized and mystified qi which became the manifestation of the will and power of God. Dong Zhongshu held that qi had the power of meting out punishment and award, that there were good and vicious qi and that qi had emotions such as happiness, anger, grief and joy. So qi , though still retaining material appearance, already lost its material substance. Later, during the Han period, there were all sorts of superstitious explanations of qi which were indeed the outgrowth of the viewpoint of Dong Zhongshu."}]}
{"conversation": [{"input": "", "output": "From the historical data of the pre-Qin period and the Han Dynasty, we can see that the concept of qi is closely linked with questions of spirit and form, and thus has much to do with the question of the preservation of health, which often was deemed a means to becoming a deity. In Zhuangzi the \"true man\" (zhenren ), the \"spiritual man\" (shenren ) and others were often described as \"with the spirit guarding the form to achieve longevity,\" \"drinking dew and breathing the wind instead of eating grain,\" \"unifying their nature and preserving their qi .\" They made their spirit integrate with their form so that they could accomplish the goal of \"keeping their form perfect and replenishing their spirit to be merged into one with Heaven and earth.\" The Lü Shi Chun Qiu includes numerous discussions of the \"preservation of good health\" and considers that to \"achieve longevity,\" qi should be made to flow constantly within the body, and \"with essential qi renewed daily, the vicious qi will go and a full life span will"}]}
{"conversation": [{"input": "", "output": "the vicious qi will go and a full life span will be reached; this is called truth.\" In Huai Nan Zi the preservation of qi , of form and of nature are the same thing; moreover all are linked together with qi . The writers of both of these two books were influenced by the \"theory of essential qi \" in \"White Heart\" and other philosophical works. They all thought that \"spirit\" (jingshen ) is also a kind of qi , or \"essential qi which can reside or leave the body and that when spirit and body are at one, there will be long life.\""}]}
{"conversation": [{"input": "", "output": "Meanwhile, some philosophers of the pre-Qin and Han periods held a materialist view of qi and considered it to be the matter that constitutes the world. Xunzi held that everything in the universe, including man, was made of qi . He wrote: \"Water and fire have qi but no life, plants have life but no senses, birds and beasts have senses but know not righteousness and man has qi , life, senses and also righteousness.\" The chapter \"On Spirit\" of the book Huai Nan Zi says that the universe was originally a murky body of original qi without any shape and that later the interaction of the positive and negative forces gave birth to everything, so \"the dirty qi became worms and the pure essential qi became human beings.\" Wang Chong put it with even greater clarity. He wrote: \"The merging of the qi of Heaven and earth gave birth to everything,\" and that was the result of the movement of qi . He said: \"When Heaven moves, it gives qi . . . qi comes out and it gives birth to things.\" In order to oppose Dong Zhongshu's"}]}
{"conversation": [{"input": "", "output": "to things.\" In order to oppose Dong Zhongshu's idealist view of qi , Wang Chong particularly pointed out that qi has no will, no aim. He said: \" Qi is void of ambition, purpose or scheme\"; \" qi is like smoke and cloud, how can it listen to man's request?\" Nevertheless, like the book Huai Nan Zi , Wang Chong took the spirit of man (or the phenomenon of life) as \"essential qi .\" He said: \"Man lives because he has essential qi ; when man dies, the essential qi vanishes.\" An analysis of the contents of the concept qi in the history of ancient Chinese philosophy reveals clearly the development of this concept. The three doctrines, or rather definitions, mentioned above, however, were all merged into the thought of Daoism (Taoism) toward the end of the Eastern Han Dynasty, which we will not discuss here."}]}
{"conversation": [{"input": "", "output": "iii．Analysis of the Systems of Concepts and Categories of Philosophers (or Philosophical Schools)"}]}
{"conversation": [{"input": "", "output": "Historically major philosophers, in establishing their philosophical systems, have invariably used a series of concepts and categories. Thus the study of the relationships between these concepts and categories is necessary for us to make a thorough analysis of their theoretical systems. The level a philosopher's thought reaches often can be judged by how richly and systematically his concepts and categories reflect the essential relationships between the objects they are meant to reflect. Divergent views in the study of a past philosopher (or philosophical school) sometimes arise from the lack of a comprehensive, systematic study of the system of concepts and categories of that philosopher or school. For example, if we merely take into account Guo Xiang's concepts of \"being\" and \"nonbeing\" and their relationship, we might conclude that he was a materialist. But the reason why Guo Xiang's philosophy was the zenith of the Wei and Jin metaphysical school was not that he put forth a view different from that of"}]}
{"conversation": [{"input": "", "output": "that he put forth a view different from that of Wang Bi's on the relationship between \"being\" and \"nonbeing,\" but that he had a fairly complete philosophical system, an analysis of which reveals that it comprises the following four groups of basic concepts. (Though there are other important concepts in Guo's philosophical system, we will not deal with them here.)"}]}
{"conversation": [{"input": "", "output": "\"Being\" and \"nonbeing\": The central topic of discussion among the Wei and Jin metaphysicians was the question of \"origin and outcome, being and nonbeing.\" The philosophy of Guo Xiang might be considered to originate from the discussion on this topic. Guo believed that \"being\"(the \"being of everything\") is the only thing that exists; it is constantly present; \"although being undergoes infinite changes and transformations, it cannot in any instance become nonbeing,\" and \"we say the Heaven and earth constantly exist because there is no time they have not existed.\" As for \"nonbeing,\" he held that the creator above \"being,\" or \"the nonbeing\" serving as noumenon, is non-existence, that is, \"nothing.\" Thus he said: \"Nonbeing is simply nonbeing, it cannot produce being,\" and \"I venture to ask whether there is a creator or not? If not, how can he create things?\" Therefore, from the very beginning, Guo Xiang denied the existence of a \"creator\" above the being of \"everything,\" or a \"nonbeing\" which is the antithesis of"}]}
{"conversation": [{"input": "", "output": "or a \"nonbeing\" which is the antithesis of \"being\" which as the primal body serves as the basis for the existence of being. However, Guo Xiang's philosophy did not stop here, but went further."}]}
{"conversation": [{"input": "", "output": "\"Nature\" and \"destiny\": Since the existence of things is not based on \"nonbeing\" as the primal body, then is there an inherent cause for the existence of things? According to Guo Xiang, one cannot say that the being of \"everything\" is groundless. Since things exist, their very existence is the basis for their existence. Specifically, the basis of their existence is their own \"nature\": \"Everything has its own nature and every nature has its limit.\" \"The nature\" Guo Xiang meant is \"the reason that things are what they are\" which has the sense of \"necessity.\" Thus he said: \"Each gets what he deserves by nature; there is no avoiding it nor adding more.\" He also said: \"Things have their own nature, so the wise stays wise till his last day while the dull goes on being dull till his death, neither able to change halfway.\" As for \"destiny\" Guo Xiang defined it as \"inevitability\"; as he put it \"destiny means things all act spontaneously without anything acting on them,\" and \"being aware of the impossible.\" Obviously,"}]}
{"conversation": [{"input": "", "output": "and \"being aware of the impossible.\" Obviously, his \"nature\" and \"destiny\" are two concepts he employed to prove the point that \"being\" alone exists and that \"nonbeing\" as creator or primal body is absolutely non-existent."}]}
{"conversation": [{"input": "", "output": "\"Self-generated\" and \"self-sufficient\": The \"nature\" of things is the basis for their existence, but how does this \"nature\" originate? Is its emergence with some purpose, or condition? Guo Xiang said: \"Things exist by themselves without a source; this is the way of Heaven\" and \"the emergence of things is just out of their own accord.\" If the \"nature\" of a thing is not \"self-generated,\" then it must be given by others or intentionally produced by a creator. Yet this thing becoming this thing and that thing becoming that thing is not something else making this or that thing emerge and exist, nor even making itself emerge and exist; therefore \"self-generation\" can only be produced \"unexpectedly,\" \"abruptly\" and \"spontaneously\" by itself. Were there any reason or purpose for the emergence and existence of a thing, it would inevitably lead to the admission of the existence of an initiator. Then what is the relation between one \"self-generated\" thing and another \"self-generated\" thing? Guo Xiang held that"}]}
{"conversation": [{"input": "", "output": "\"self-generated\" thing? Guo Xiang held that everything is \"self-generated\" and its existence is \"entirely in keeping with its own nature\" and therefore is \"self-sufficient\" (wudai ). On the one hand, \"self-sufficiency\" is possible because \"things produce themselves\"; \"things produce themselves without relying on anything else.\" On the other hand, anything can be \"self-sufficient\" as long as it \"conforms with its own nature,\" and \"is content with its own nature,\" \"for when satisfied with its own nature, a giant roc does not despise the sparrow and the sparrow does not covet the heavenly lake and both are quite satisfied. Thus, big or small, all live in complacence.\" So, to insist on the premise that the \"nature\" of things is the only basis for their existence, one must recognize that it is \"self-generated\" and \"self-sufficient.\""}]}
{"conversation": [{"input": "", "output": "\"Self-transformation\" and \"mutual indispensability\": To support the concepts of \"self-generated\" and \"self-sufficient\" requires the solution of another question. Suppose everything exists by itself, this being this and that being that with one differing from another, then are not all the things related? Suppose all the things are relative, then are not they limited? Suppose they are limited, then are not they \"insufficient\" (you dai )? To answer this question, Guo Xiang advanced the concept of \"self-transformation\" (duhua ). By \"self-transformation,\" he meant that everything emerges and generates independently, hence \"self-sufficiency\" is absolute. If we try to seek the cause and basis of the emergence and generation of things, ostensibly we can pursue this question infinitely, but ultimately we can come only to the conclusion of \"self-sufficiency.\" Thus he said: \"If we try to find out what a thing relies on and what is the cause of its creation, there will be no end and finally we will come to"}]}
{"conversation": [{"input": "", "output": "there will be no end and finally we will come to selfsufficiency and the working of self-transformation will be obvious.\" In his \"Annotations on (Zhuangzi's) Qi Wu Lun \" Guo Xiang cited an absolute example. He said that the bodily form, the shadow and the penumbra are all beings of absolute independence, for \"thus throughout the realm of things, there is nothing, not even the penumbra, which is not 'selftransformed.'\""}]}
{"conversation": [{"input": "", "output": "If one thing does not exist independently, then everything else is not independent, which will inevitably lead to the existence of a primal body(or creator) above \"everything,\" serving as the basis of their existence and inevitably recognized as \"a cause of creation and generation.\" Although things exist independently and self-sufficiently, as long as everything fully realizes its \"nature,\" brings it into full play and \"the wise stays wise till his last day and the dull goes on being dull till his death,\" then the ideal realm will be achieved where \"Heaven and earth are not so long-lived but live along with me, and things in the world are not divergent, but the same as me.\" Relating this way to every other thing has the greatest function; that is, \"the greatest function of mutual indispensability is the perfection of self-transformation.\" Seen from another angle, everything is indispensable as long as it exists. Guo Xiang said: \"A man, though only seven feet tall, possesses the five constant virtues; thus"}]}
{"conversation": [{"input": "", "output": "tall, possesses the five constant virtues; thus this mere body is provided with everything in the universe. Therefore none of the things in the world can be dispensed for one day. With one thing lacking, the living will not have means to live; with one law lacking, the living cannot fulfill their natural life-span.\" Thus, everything existent is rational, inevitable and not mutually exclusive. This view appears to contradict the doctrine of \"self-transformation,\" but it does not. According to Guo Xiang, everything that exists is rational, inevitable and not mutually exclusive precisely because, as the condition for the existence of everything else, everything fully and absolutely brings its \"nature\" into full play, creates itself and generates self-sufficiently."}]}
{"conversation": [{"input": "", "output": "From this analysis of Guo Xiang's system of philosophical categories, we can see that his philosophy finally arrives at the doctrine of \"self-transformation,\" and the concept of \"exalted being\" (chongyou ) is merely a bridge to \"self-transformation.\" What is more, in Guo Xiang's system, only after the establishment of the doctrine on \"self-transformation\" can one support \"sublime being\" and a relatively thorough refutation of a \"nonbeing\" above everything as the basis of the latter's existence.\n\nIf we want to know whether a philosopher is a materialist or idealist, or the characteristic of his philosophy, its ideological relations with its predecessors and successors and its place in history, we must first make an analysis of his categorical system.\n\niv．Analysis of the Similarities and Differences Between the Concepts and Categories of Chinese and Foreign Philosophies"}]}
{"conversation": [{"input": "", "output": "A comparison between the categorical systems of Chinese and foreign philosophies will undoubtedly enable us to have a better understanding of the characteristics and level of traditional Chinese philosophy. Because of the breadth of this topic and the limited study conducted by this author, we can make only a rather superficial comparison here between Wei and Jin metaphysics and the Buddhist doctrine of Prajñā introduced into China in that period."}]}
{"conversation": [{"input": "", "output": "The central theme of Wei and Jin metaphysics is the question of \"being and nonbeing, origin and outcome.\" Therefore \"being\" and \"nonbeing\" are two basic categories in the Wei and Jin metaphysics. The Buddhist Prajñā doctrine also discussed the question of \"being\" and \"nonbeing\" (or the \"void,\" kong ), hence Dao-an said: \"Of the twelve books, Vaipuliya is most copious and its doctrine on the void of being and non-being is similar to the teachings of Laozi (Lao Tzu) and Zhuangzi, thus the doctrine of Mahayana has been easy to spread in China.\" The concept of the \"void\" (or \"nonbeing\") of the Buddhist Prajñā school is actually different from the \"nonbeing\" advocated by Wang Bi and other Chinese metaphysicians, despite their apparent similarity. The Buddhist concept of original nonbeing, or Tathata in Sanskrit, has the meaning that \"all the different dharmas are in their original nature void and empty\" and that all things have no original actual forms. Wang Bi and other metaphysicians also talked about \"original"}]}
{"conversation": [{"input": "", "output": "other metaphysicians also talked about \"original nonbeing\" by which, however, they meant that everything \"is based on nonbeing as its origin.\" Although the two concepts of \"original nonbeing\" cannot be considered to be entirely different, they do have vast differences in meaning. In Wei and Jin metaphysics, Wang Bi's thought succeeded the doctrines of Laozi(Lao Tzu). In his philosophical system, the category \"nonbeing\" is one and the same thing as \"the way\" or \"principle\"; as he said: \"The extreme of greatness is nothing but the way! . . . though it is important that it has nonbeing as its phenomenon, yet it cannot do without nonbeing as its noumenon\"; \"nothing exists without principle; everything operates according to its own law.\" Obviously, the \"nonbeing\" used by Wang Bi is not the \"void\" or \"non-existence,\" but the \"substance\" of a thing. The \"original nonbeing\" of the Buddhist Prajñā doctrine on the void only means that \"all the different dharmas are in their original nature void and empty. \"They held"}]}
{"conversation": [{"input": "", "output": "their original nature void and empty. \"They held that everything is void of nature, but created through the association of hetupratyaya . From this one can see that the Buddhist Prajñā School in its discourse on the void refers not to \"substance,\" but to \"non-existence.\" As for the content of \"being,\" the Wei and Jin metaphysicians usually referred to \"universal being,\" namely, all sorts of actually existing things, whereas, on the other hand, in the translation of Buddhist scripts, terms denoting different meanings of \"being\" (existence) were all translated into the term \"being.\""}]}
{"conversation": [{"input": "", "output": "After its introduction into China, Buddhism first attached itself to Daoist necromancy during the Eastern Han Dynasty and then to Wei and Jin metaphysics. The various schools of the Prajñā doctrine formed by Chinese monks during the Eastern Jin period generally still used metaphysical thought to explain the teachings of Prajñā until the arrival in China of Kumarajiva whose translations of Madhyamika-sastra , Sata-sastra and Dvadasa-mikaya-sastra of the Maha-prajñāparamita-sastra provided Chinese Buddhist with the material for understanding the true meaning of Buddhist Praj Seng Zhao's On No Real Non-Existence is more or less close to the original meaning of \"neither being nor nonbeing\" of the Buddhist Prajñā doctrine."}]}
{"conversation": [{"input": "", "output": "A comparison and analysis of the Chinese and foreign philosophical concepts and categories can thus show their characteristics and level of development as well as the impact of foreign culture on indigenous traditional culture and the process of a foreign culture being assimilated and becoming a component of the culture of the country (nation, or region) into which the foreign culture was introduced.\n\nIII．A Tentative Theory of the Categorical System of Traditional Chinese Philosophy"}]}
{"conversation": [{"input": "", "output": "The term category has myriad definitions in the history of philosophy in the West. Aristotle in his Categories treated it as the basic mode of being and put forward ten categories such as substance, quantity, quality, relation, place, time, state, action and passion. And Kant described his twelve categories as principles related to cognition or as the precondition for constituting experience. Lenin said: \"Categories are stages of distinguishing, i.e., of cognizing the world, focal points in the web, which assist in cognizing and mastering it.\" 4 A Dictionary of Philosophy published in the Soviet Union defines category as \"the basic concept that reflects the most general and most essential character, aspect and relationship of the various phenomena and knowledge of reality.\" \"Category\" then is generally explained from the two aspects of the existence and knowledge of reality: from the aspect of existence it is defined as \"the basic mode of existence\" or \"the most general and most essential character, aspect"}]}
{"conversation": [{"input": "", "output": "most general and most essential character, aspect and relationship of the phenomena of reality\"; from the aspect of knowledge it is defined as the \"precondition for constituting experience\" or \"focal points in the web, which assist in cognizing and mastering it.\" The necessary precondition for knowledge is certainly the reflection and manifestation of the \"basic mode of existence\"while the \"basic mode of existence\" is meaningful only in the process of man's knowledge. From what we listed above, we can see the relationship between \"category\" and \"concept\": a category is a basic concept whereas a concept is not necessarily a category. Thus, what we are discussing here is what are the categories or basic concepts of traditional Chinese philosophy. If, using the basic concepts of classic Chinese philosophers, we can form a system which shows how traditional Chinese philosophy identified and explained \"the basic mode of existence\" and which reveals the line of development of the traditional Chinese philosophical"}]}
{"conversation": [{"input": "", "output": "of the traditional Chinese philosophical thinking, then we have proven that traditional Chinese philosophy does have a categorical system. This is presented first in the following diagram and further explained below."}]}
{"conversation": [{"input": "", "output": "In this diagram, twenty pairs of basic concepts make up the categorical system of traditional Chinese philosophy. This is certainly a very preliminary proposition. However, despite its many possible defects, it is intended to initiate discussion and study on this question. Here the author would like to explain some points:"}]}
{"conversation": [{"input": "", "output": "i．This diagram is divided into three major parts. Part I is intended to indicate what basic concepts are used in traditional Chinese philosophy on the question of the existence of the world; Part II is meant to show what basic concepts are used to present the form of being; and Part III is meant to show what basic concepts are used to denote the existence and knowledge of man. The relationship between \"Heaven\" (or the Heavenly way) and \"man\" (or the way of man) has always been a central theme for discussion in traditional Chinese philosophy and it is around this question that the struggle between materialism and idealism has been waged in the history of Chinese philosophy. Zi Chan was the first Chinese philosopher to make a proposition on the relationship between the two when he wrote: \"The way of Heaven is remote, whereas the way of man is near.\" Confucius attached importance to the \"mandate of the Heaven\" but he gave even greater attention to the \"affairs of man.\" Although he mentioned that he \"began to"}]}
{"conversation": [{"input": "", "output": "of man.\" Although he mentioned that he \"began to know the mandate of Heaven at the age of fifty,\" he seldom discussed this question. \"The master was seldom heard discussing the question of nature and the Heavenly way,\" reports the Analects which, however, extensively records Confucius' sayings on the question of the \"way of man.\" Mencius talked about \"obeying nature, and knowing fate and Heaven,\" and the Doctrine of the Mean says: \"Sincerity is the way of Heaven; knowing sincerity is the way of man.\" Xunzi said: \"Grasp the way of Heaven and man.\" Laozi (Lao Tzu), the founder of Daoism (Taoism) said: \"The Heavenly way is spontaneous non-activity,\" and he played down the importance of \"humanness and righteousness\"(the way of man). And Zhuangzi \"was misguided by Heaven and ignorant of man.\" Dong Zhongshu, the Confucian master of the Han Dynasty, described his research as a study of \"the relationship between Heaven and man.\" Sima Qian who was much influenced by Daoist thinking said that his Historical Records"}]}
{"conversation": [{"input": "", "output": "Daoist thinking said that his Historical Records was a work of \"investigations into the relationship between Heaven and man and the changes past and present.\" The Wei and Jin metaphysicians concentrated on the question of \"spontaneity\" (the way of Heaven) and \"ethics\" (the way of man). Hence, He Yan said: \"Only with people like Wang Bi, can you discuss the question of the relationship between Heaven and man.\" The Song Neo-Confucians of both the School of Principle (Lixue ) and School of Mind (Xinxue ) strongly believed: \"The supreme ultimate (the principle of Heaven) is simply an utterly excellent and supremely good normative principle\"; the supreme ultimate is an appellation for \"all that is good in heaven and on earth, and among men and things.\" The \"principles of Heaven\" and the \"desires of man\" are still a question of the relationship between Heaven and man. Even Wang Fuzhi still made this a focal point in his philosophical discourse. He held that \"Rites, no matter how pure they are, are merely"}]}
{"conversation": [{"input": "", "output": "\"Rites, no matter how pure they are, are merely expressions of the principles of Heaven inevitably to be found in the desires of man,\" and that \"the desire of man, when reaching superb altruism is the perfection of the principle of Heaven.\" Thus, traditional Chinese philosophy proceeded from the discussion of the pair of categories: (the way of) Heaven and (the way of) man, an indication of the main attention and particular content of traditional Chinese philosophy."}]}
{"conversation": [{"input": "", "output": "ii．This diagram shows the development of the categories of traditional Chinese philosophy and their relationships. Proceeding from the study of the relationship between Heaven and man, traditional Chinese philosophy branches out into two parts: Daoism (Taoism) and Confucianism. Laozi (Lao Tzu) advanced the relationship between the \"way\" and \"all things.\" He said: \"The way creates one, one creates two, two create three and three create all things.\" He also said: \"All things in the world are produced by being and being is produced by nonbeing,\" therefore the relationship between the \"way\" and the \"thing\" is also represented by the pair of categories \"being\" and \"nonbeing.\" The Confucian School however proposed the categories the \"way\" and the \"instrument\" in the Commentary on the Book of Changes , which says: \"That which shapes and is above is called the way and that which shapes and is below is called the instrument,\" and adds: \"Change contains the supreme ultimate which produces two extremes,\" and \"the"}]}
{"conversation": [{"input": "", "output": "ultimate which produces two extremes,\" and \"the alternation of yin and yang is called the way\"; thus the relationship between the way and the instrument is reflected in the categories of the supreme ultimate and yin and yang . The Han Dynasty witnessed some development in philosophical thought, but it seems that practically no new and influential philosophical categories were advanced. The Wei and Jin metaphysics upheld three philosophical classes, Laozi (Lao Tzu) , Zhuangzi and Zhou Yi , which brought a gradual merging of Daoism(Taoism) with the Confucianism of the Zhou Yi system. This established the theory of a primal body as the origin of the universe, a theory with Laozi (Lao Tzu)'s and Zhuangzi's thought as the framework. The Wei and Jin metaphysicians used categories such as \"essence\" and \"function,\" \"stem and branch,\" the \"one\" and the \"many\" to illustrate \"nonbeing\" (the primal) and \"being\" (everything or the various manifestations of this substance). They used \"spontaneity\" (essence) and \"ethics\""}]}
{"conversation": [{"input": "", "output": "They used \"spontaneity\" (essence) and \"ethics\" (function) to present the relationship between the \"originality of the universe\"(primal body) and \"human social relations\" (the various social positions and codes), and used the pair of categories \"idea\" and \"word\" to explain questions on understanding the substance of the universe. From the Wei and Jin dynasties and the Northern and Southern dynasties onward, traditional Chinese philosophical thought, under the impact of Buddhism introduced from India, evolved into the Neo-Confucianism of the Song Dynasty. If the Wei and Jin metaphysical doctrine on substance has the thought of Laozi (Lao Tzu) and Zhuangzi as the framework, then Neo-Confucianism of the Song-Ming period alternately were based on an objective idealism (represented by Zhu Xi), a subjective idealism(represented by Wang Yangming) and a fairly high level materialism(represented by Wang Fuzhi). The philosophical categories of this period succeeded Wei and Jin metaphysics and also absorbed Tang"}]}
{"conversation": [{"input": "", "output": "Wei and Jin metaphysics and also absorbed Tang Buddhist thought in the Sui and Tang periods. Thus, there was a confluence of the thinking of Confucianism, Daoism (Taoism) and Buddhism within a Confucian framework. The most basic philosophical categories of the time became \"principle\" and qi , \"mind\" and \"matter\"; the question of \"mind\" and \"nature\" grew into the question of whether \"mind is principle\" or \"nature is principle.\" Categories such as \"subject\" and \"object,\" \"investigation of things\" and \"fulfillment of principle\" were used in the discussion of the question of knowledge and the categories \"Heavenly principle\" and \"human desire\" were used to discuss social issues. Lenin in his On the Question of Dialectics wrote:"}]}
{"conversation": [{"input": "", "output": "\"Circles\" in philosophy: (is a chronology of persons essential? No!) Ancient: from Democritus to Plato and the dialectics of Heraclitus. . . . Modern: Holbach—Hegel (via Berkeley, Hume, Kant). Hegel—Feuerbach—Marx. 5\n\n\n\nIn his \"Conspectus of Hegel's Book Lectures on the History of Philosophy ,\" he wrote:\n\n\n\nComparison of the history of philosophy with a circle. . . a circle on the great circle (a spiral) of the development of human thought in general. 6\n\n\n\nHegel's comparison of the history of philosophy with a circle, as pointed out by Lenin, is a penetrating reflection of the law of development of the philosophical thought. This is of tremendous importance in our study of the development of traditional Chinese philosophic thought."}]}
{"conversation": [{"input": "", "output": "From the above diagram, we can see that the development of traditional Chinese philosophy is roughly made up of three spiraling circles. The first covers the period prior to the Qin Dynasty: the Confucian School, including Confucius, Mencius and Xunzi (or the Commentary on the Book of Changes); Daoism (Taoism) including Laozi(Lao Tzu), the School of Jixia (i.e., the \"White Heart\" and other works) and Zhuangzi, with the two Han dynasties forming a transitional period. The second circle was the period of the Wei and Jin dynasties represented by Wang Bi, Xiang Xiu, and Guo Xiang (or Wang Bi, Guo Xiang, and Seng Zhao). Buddhism was in vogue from the Northern and Southern dynasties through the Sui and Tang dynasties and after a period of development, Buddhism in China grew into several sects such as the Huayan (Avatamsaka ) Sect and the Chan (Zen) Sect. The third circle covers the Song and Ming dynasties represented by Zhang Zai, Zhu Xi, and Wang Fuzhi."}]}
{"conversation": [{"input": "", "output": "iii．In the second column of the diagram only three pairs of categories are listed, of which the most fundamental is the pair \"quiescence\" and \"movement,\" whose manifestation is the pair \"constant\" and \"variable,\" though in fact \"positive\" and \"negative\" are also peculiar manifestations of \"quiescence\" and \"movement.\" Although many philosophers of traditional Chinese philosophy discussed the question of \"quiescence\" and \"movement,\" little discussion on the question of \"time\" and \"space\" was conducted among Chinese philosophers (except for the pre-Qin philosophers of the School of Names and philosophers of the later Mohist School). Philosophical propositions in traditional Chinese philosophy seem not to have been restricted by time or space and they paid little attention to the question whether movement took place in time and space. That is why we have not included the categories \"time\" and \"space\" in our diagram."}]}
{"conversation": [{"input": "", "output": "iv．The question of man (the way of man) was much discussed in traditional Chinese philosophy which was especially characterized by the study of the question of \"morals\" (ethics). Therefore careful consideration should be given to what should be included in the categorical system of traditional Chinese philosophy. In this diagram (column III) five pairs of categories (in fact not all of them are related to the way of man) seem to be sufficient as basic concepts. \"Spirit\" and \"form,\" or the relationship between spirit and body, are used for the study of the phenomena of the human life. This was discussed from pre-Qin days onward, with materialists and idealists holding different views. The question of \"nature\" and \"emotion\" might be looked at as the key ethical issue. There have been divergent views on the question of \"nature\" ever since the pre-Qin days, such as \"man is born good by nature\"; \"man is born evil by nature\"; \"man is born with a mixed nature both good and evil\"; \"man is born neither good nor evil"}]}
{"conversation": [{"input": "", "output": "and evil\"; \"man is born neither good nor evil by nature\" and \"man is born good or evil by nature, all depending on the specific man,\" etc. On the question of nature and emotion, there were views that \"nature is good whereas emotion is bad,\" \"nature is quiescent and emotion is active,\" etc. The Wei and Jin metaphysicians paid considerable attention to this question, but concentrated on a discussion of the difference and similarity between the sage and the ordinary man. The Song and Ming Neo-Confucians divided nature into \"the universal nature\" and \"the humoral nature,\" with the former stemming from the \"principle of Heaven\" and the latter from man's inherent emotion and desire or from the qi that makes up the body. Hence, this is still a question of nature and emotion and the importance of ethical education is to \"maintain the principle of Heaven and suppress human desire.\" The question of \"knowledge\" and \"action\" also occupies a very important position in traditional Chinese philosophy. Most of the past"}]}
{"conversation": [{"input": "", "output": "traditional Chinese philosophy. Most of the past Chinese philosophers upheld both \"acknowledge\" and \"action\" and thought the latter was even more important. The categories \"name\" and \"actuality\" were always contained in traditional Chinese philosophy and the categories \"subject\" and \"object\" were borrowed from Buddhism, but all four are related to the question of knowledge. Therefore column III of the diagram contains categories involving existence and knowledge."}]}
{"conversation": [{"input": "", "output": "IV．Discussion\n\nAs the categorical system of traditional Chinese philosophy is a rather broad and complicated issue, it calls for an earnest and extensive discussion. The following are only preliminary views on some of the questions:\n\ni．Should the categories in the categorical system be in pairs?"}]}
{"conversation": [{"input": "", "output": "This question should be discussed in two aspects. On the one hand, in the history of philosophy, the philosophical categories used by a philosopher may not be in pairs. For example, the concept \"spontaneity\" used by Laozi (Lao Tzu) seems not to have its opposite in the book Laozi (Lao Tzu ). The concept qi used as the most general concept in the \"White Heart\" chapter of Guanzi did not seem to have its opposite either. However, taking the development of traditional Chinese philosophy as a whole, the categories are in pairs. For example, the concept \"spontaneity\" is paired with \"ethics,\" and \"principle\" with qi . On the other hand, everything is contradictory, with two contradictory aspects, of which one does not exist without the other. Therefore, the categories which reflect the essential relationships of things must be in pairs of opposites. Some of the philosophical concepts and categories of traditional Chinese philosophy indeed seem to have no pairs of opposites, such as the \"mean.\" We certainly cannot"}]}
{"conversation": [{"input": "", "output": "such as the \"mean.\" We certainly cannot say there is a \"counter-mean.\" Yet an analysis of the meaning of the mean may possibly lead to the solution to this question. Confucius advanced his \"doctrine of the mean\" to oppose \"excess\"; he said: \"Excess amounts to insufficiency.\" Thus, the \"mean\" has the sense of \"middle\" or \"correct.\" Therefore it would be sufficient to have the concepts of the \"positive\" and the \"negative\" in traditional Chinese philosophy since \"mean\" is included in the meaning of \"positive.\""}]}
{"conversation": [{"input": "", "output": "Not all the categorical systems used by Western philosophers necessarily reflect the unity of opposites. Among the ten categories used by Aristotle, some can be paired up as opposites such as \"quality\" and \"quantity,\" but \"substance\" has no specific opposite, though the other nine categories might be considered to be the opposites of \"substance.\" The twelve categories used by Kant and the categories of the categorical system of Hegel's Logik are mostly pairs of opposites. Though divergent in their views on the categorical system, all Marxist philosophers agree that categories are in pairs, for instance, essence and phenomenon, content and form, necessity and chance, possibility and actuality, etc. Marxist philosophy holds that categories must be pairs of opposites; this is certainly a correct view and reflects the reality of things. Thus when we today study the categorical system of traditional Chinese philosophy and try to make it more systematically and scientifically reflect the characteristics and level"}]}
{"conversation": [{"input": "", "output": "reflect the characteristics and level of traditional Chinese philosophy, we should try to find out the law of unity of opposites in its categorical system."}]}
{"conversation": [{"input": "", "output": "ii．How many categories should the categorical system of traditional Chinese philosophy contain in order to be sufficient to indicate \"the basic pattern of being\" or \"the basic concepts that reflect the most fundamental characteristics, aspects and relationships of the phenomena and knowledge of the reality\"? The twenty pairs of opposite basic concepts of the categorical system of traditional Chinese philosophy are merely a tentative proposition. They indicate mostly what the \"world\" and \"man\" are; for example, the existence of the \"world\" comprises \"principle\" and qi and the existence of \"man\" comprises \"spirit\" and \"form.\" The categories used by Western philosophers, however, generally show the mode of existence and the \"principles of knowledge.\" The contemporary categories of Marxist philosophy as a whole also show the characteristics and aspects of being and do not include the most basic concepts such as \"mind\" and \"thing\" in the categorical system. By this criterion, some of the categories listed above"}]}
{"conversation": [{"input": "", "output": "criterion, some of the categories listed above should not be included in the categorical system of traditional Chinese philosophy and some other concepts should be added. However, the way we have indicated the system of traditional Chinese philosophy might be just one approach, for the various categories listed in the diagram do indicate the \"basic mode of existence\" so far as their contents are concerned, and are also \"focal points in the web\" of man's knowledge. Would not, then, our way seem to be better suited to reflect the characteristics and level of traditional Chinese philosophy? Of course it would be even better if we could use less basic concepts to indicate traditional Chinese philosophy, such as the following diagram."}]}
{"conversation": [{"input": "", "output": "iii．Can \"the categorical system of traditional Chinese philosophy\" reflect its characteristics and level? This is a major question because serious research and thorough discussion are needed to ascertain the characteristics of traditional Chinese philosophy and its level. Could we venture to say that our diagram of the categorical system more or less reflects the characteristics and level of traditional Chinese philosophy? Apparently, traditional Chinese philosophy paid special attention to the study of the basic mode of existence and the existence of man and the relationships between things; that is, the identity of things, hence the multitude of concepts such as the \"Heaven and man combine as one,\" the \"knowledge and action combine as one,\" \"essence and function are like one,\" \"nonbeing originates in being,\" the \"spirit and form combine as one,\" and \"mind and matter are not two.\" Although traditional Chinese philosophy did not devote much discussion to such concepts as time and space, cause and effect"}]}
{"conversation": [{"input": "", "output": "such concepts as time and space, cause and effect which are not included in our diagram, yet as a categorical system, traditional Chinese philosophy already attained a fairly high level as compared with ancient Western and Indian philosophy in that it covered a vast scope, with basic concepts all in pairs and the development of the meaning of its concepts reflecting the world with increasing depth."}]}
{"conversation": [{"input": "", "output": "The categorical system of traditional Chinese philosophy has not been widely discussed and is a fairly new topic. Here, the author has ventured to propose some preliminary propositions with the aim of arousing interest in the discussion of this topic in the hope that the study of the history of Chinese philosophy, under the guidance of Marxism, will advance even more scientifically.\n\n\n\n\n\n柒　论中国传统哲学范畴体系的诸问题 *\n\n\n亚里士多德的《范畴篇》对古希腊哲学的范畴作了总结，提出十个范畴并进行了深入分析。黑格尔的《逻辑学》对西方近代哲学的范畴作了总结，提出了一个较完整的范畴体系。中国传统哲学（即中国古代哲学）有没有一个范畴体系？为什么要研究和如何研究中国传统哲学的概念、范畴问题？本文打算对这些问题作一初步的讨论。\n\n一、研究中国传统哲学范畴体系的意义\n\n研究中国传统哲学的范畴体系有它的一般意义和特殊意义两个方面。就其一般意义说至少有以下三点：\n\n1．研究哲学史当然要研究某一哲学家或哲学派别在历史上的作用，但哲学史的研究最终要解决的问题应该是揭示历史上哲学思想如此发展的逻辑必然性。比如说先秦哲学由孔子而孟子而荀子的哲学思想这样发展有什么逻辑必然性。一部以马克思主义为指导的科学的哲学史应当是既能揭示哲学思想发展的动因，又能揭示出哲学思想这样一种理论思维发展的内在逻辑。哲学是关于自然、社会、人类思维最一般规律的科学，它是以抽象思维形式表现出来的，因此可以说哲学思想的发展就其内容说是概念、范畴的提出，概念、范畴涵义的明确、丰富和不断发展的历史。我们研究哲学史上的概念、范畴是如何提出的，它的涵义如何由不明确、不很丰富到比较明确、比较丰富，概念、范畴的体系如何由简单到复杂、由不完整、不系统到比较完整、比较系统，对概念、范畴的发展过程进行具体的分析，就可以掌握哲学思想发展的规律，揭示出其发展的内在逻辑。"}]}
{"conversation": [{"input": "", "output": "2．我们说，哲学史是唯物主义与唯心主义斗争的历史，并不是说唯物主义与唯心主义的斗争和人类认识发展的规律是两个过程，而是同一个过程。人类认识世界的历史是在唯物主义和唯心主义斗争中发展的，也就是说唯物主义和唯心主义的斗争就表现了人类认识发展的规律。而认识必然要使用概念和范畴，所以哲学史上的每一发展阶段都是围绕着对某些基本的概念或范畴的解释而展开，从而形成唯物主义和唯心主义的斗争的。例如，从中国哲学史上看，在先秦唯物主义和唯心主义的斗争，大体上是围绕着天（道）人（道）、名实、知行、变常等等的不同解释而展开的；魏晋时期则是围绕着有无、体用、言意、名教和自然等几对概念而展开的；宋明是围绕着理气、心物、心性、能所等等的不同看法而展开的。研究概念、范畴发展的历史，正是揭示唯物主义和唯心主义斗争规律的关键。\n\n不仅如此，而且可以认识某些概念、范畴在认识史上出现的必然性，有助于克服在以往哲学史的研究中所出现的对唯心主义持简单否定态度的缺陷。王弼是个唯心主义哲学家，但他首先提出了若干“帮助我们认识和掌握自然现象之网的网上纽结”的范畴，如体用、一多、言意等，尽管他的解释是不正确的，而他能提出这些范畴毕竟表现了人类认识的深化，这在哲学史上就应该肯定，给以应有的地位。有王弼“以无为本”“得意忘言”这样的思想的提出，才会有欧阳建的《言尽意论》和裴頠的《崇有论》的出现。所以研究哲学史上的概念、范畴和它的发展历史，也是正确评价哲学史上唯心主义和唯物主义不可缺少的一环。"}]}
{"conversation": [{"input": "", "output": "3．恩格斯说：“迄今为止，学习哲学史是锻炼人们理论思维的唯一方法。”恩格斯这里说的哲学史并没有限定必须是科学的哲学史，倘若学习科学的哲学史当然更能起这样的作用。科学的哲学史必然是能揭示人类认识在唯物主义和唯心主义斗争中发展的规律的，而人类认识发展的历史最基本的内容则是概念、范畴发展的历史。由于概念、范畴在哲学史中的发展反映着人们认识的深入，我们研究它的发展历史就是把人类认识世界的过程在自己的思想中再想一次，当然是排除了种种偶然的、次要的因素，而抓住本质的、带规律性的内容的。这个重新思想的过程，必然使我们自己的思想也深化了。在我们研究概念、范畴发展的历史时，不仅要使人类使用概念、范畴认识世界的过程再现，而且必然要用某种方法使之再现，它只能是对概念、范畴的涵义、诸概念范畴之间的关系以及前后发展的逻辑联系进行理论上分析的方法，这种对概念、范畴的理论分析本身就是一种理论思维活动，就这一方面说，它也会有助于提高我们的理论思维能力。\n\n以上三点都说的是研究概念、范畴的一般意义，因为研究任何哲学发展的历史（如西方的、印度的）都有这样的意义。而研究中国传统哲学的概念范畴和它发展的历史还有其特殊的意义，这就是可以使我们了解中国传统哲学的特点和发展的水平。西方哲学有它自己一套范畴体系，从亚里士多德的《范畴篇》到黑格尔的《逻辑学》表现了西方哲学的特点和不同历史时期哲学思想发展的水平。印度哲学也有它自己的一套范畴体系，就印度佛教说，从原始佛教到大乘空有二宗所使用的范畴大体上是前后相继，有其鲜明的特点，并表现了印度佛教在运用逻辑思维、分析概念涵义上的较高水平。中国传统哲学确有它自己的一套概念、范畴，并且逐渐形成了一个较系统的体系。正因为中国传统哲学有自己一套概念、范畴，对这些概念、范畴就不能简单地用西方哲学的概念、范畴去套，甚至也不能简单地和马克思主义哲学的概念、范畴等同。"}]}
{"conversation": [{"input": "", "output": "在我国哲学史上，长期形成的一套概念、范畴，除少量吸收了印度佛教的概念之外，基本上是独立发展的，所以它的特点也是很鲜明的，例如，在中国哲学史上，“天（道）”和“人（道）”这对范畴就非常重要，因此在中国传统哲学中不仅对天人关系的问题比较重视，而且特别重视人和人（社会）之间关系问题的研究。又如“体”和“用”这对范畴，它不仅包含有“本体”和“现象”的意思，而且有“根据”和“功用”、“全体”和“部分”、“抽象”和“具体”等等的意思，这样一些成对的概念、范畴及其体系自然充分地表现了中国传统哲学的特点，并反映了一定历史发展阶段上的理论思维水平。用一个不十分恰当的比方说，中国医学有其独特的传统，有着特殊的理论体系，使用着特殊的医学名词概念，尽管有些理论和成就我们还不能作出明确的科学解释，但既然在医疗实践上能取得良好的效果，它肯定反映了事物本质的某些侧面，包含着相当深刻的道理。就概念、范畴是知识成立的必要条件，是主观对客观联系的枢纽来说，一定概念、范畴的提出总是人们在思维实践上对客观事物某些侧面的认识获得的一定成果的反映，有什么样的概念、范畴就标志着人们的认识深化到什么程度。因此，我们研究中国传统哲学各个历史发展时期的概念、范畴，就可以看到我国历史上各个时期的理论思维水平。\n\n在中国哲学史上，有三个时期的哲学对中国传统哲学范畴体系的形成有着较大的意义：一是先秦的诸子学；二是魏晋的玄学；三是宋明的理学。如果把这三个时期我国传统哲学的范畴体系和西方同期相比较，应当可以看到它有明显的特点和较高的水平。这样把我国传统哲学和其他国家、民族、地域哲学的范畴体系相比较，是比较哲学应当研究的重要课题。\n\n二、怎样研究中国传统哲学的概念、范畴\n\n研究中国传统哲学的概念、范畴，从根本上说必须用马克思主义的科学分析方法，我们如果仅仅提出在中国哲学史上曾经使用过哪些概念、范畴，这远不是我们研究中国传统哲学的概念、范畴所要达到的目的。因为那样并不能揭示出哲学思想发展的规律、了解唯物主义与唯心主义斗争的规律和使我们的理论思维得到提高，特别是不能认识中国传统哲学的特点和水平。要达到上述目的就必须用马克思主义的科学方法：（l）分析概念、范畴的涵义；（2）分析概念、范畴涵义的发展；（3）分析哲学家（或哲学派别）的概念、范畴体系；（4）分析中外哲学概念、范畴的异同。只有在作了这样一些具体的分析研究的基础上，才有可能使中国哲学史的研究在科学化的道路上前进。"}]}
{"conversation": [{"input": "", "output": "1．分析概念、范畴的涵义\n\n一个或一对哲学概念（范畴）的提出，反映着人们对世界认识的水平，但是这个或这对概念的涵义是什么则要我们去分析。古代哲学家提出一新的概念，其涵义往往不如我们今天科学、明确，特别是在说明世界的本原时所用的概念更是不确定，而且有时含糊不清。例如，老子是第一个把“道”作为他的哲学体系的最高概念提出来的。他提出“道”这个概念，在春秋战国时期具有和“尊天”思想相对立的意义。他把“道”作为世界的本原，这当然是提高了中国古代哲学的思想水平，但“道”的涵义如何？老子自己也感到难以说清，他说：“吾不知其名，字之曰道，强为之名曰大”，所以他用了许多形容词来说明“道”：“寂兮寥兮”“恍兮惚兮”“窈兮冥兮”等等。看来，古代哲学家限于当时的客观条件和认识水平，要给表明世界本原的概念作出明确说明是多么不容易呀！因此，这就要求我们根据《老子》一书对“道”这一概念的涵义进行分析。 2 “自然”这一概念在中国哲学史上被广泛地使用，但各个哲学家对它的解释却不相同。最早把“自然”作为一哲学概念使用的也是老子，他的“自然”大体上是“无为”的意思，汉朝王充继承了这个意思，说“天道自然无为”。到魏晋，王弼、夏侯玄等“贵无派”，把“自然”看成就是“道”—宇宙本体。夏侯玄说：“天地以自然运，圣人以自然用。自然者道也，道本无名，故老氏强为之名。”"}]}
{"conversation": [{"input": "", "output": "而且同一哲学家对“自然”的解释也并不一致，往往从几个方面去解释。这里我们以郭象的“自然”概念为例作些分析。郭象的“自然”至少有五点相互联系的涵义：第一，天人之所为皆“自然”。郭象注《庄子·大宗师》“知天之所为，知人之所为者，至矣”，说：“知天人之所为皆自然”。这就是说，郭象不仅把“天然”看成是“自然”，而且“人为”从某种意义上说也是“自然”。那么在什么意义上说“人为”也是“自然”呢？第二，“自为”是“自然”。郭象说：“言物自然者，无为之者也”，又说：“贵其无为而物之自为也”，可见他的“自然”有“任物之自为”的意思。那么为什么“自为”是一种“无为”呢？第三，“任性”即“自然”。郭象认为“自为”是“自然”，但“自为”并非任意而为，而是“率性而动”，即“任性而为”，“自然耳，故曰性”。“任自然”就是“任性”，既不使人从己，亦不舍己从人。第四，“必然”即“自然”。郭象说：“达命之情者，不务命之所无奈何也，全其自然而已”，“知命”的不做“无奈何”的事这就叫“自然”，这里所谓“命”即“必然性”的意思。第五，“偶然”即“自然”。郭象说：“物各自然，不知其所以然而然”，就“不知其然”说，“自然”又有偶然性的意思。所以，在说明事物的“自生”时往往用“突然”“掘然”等等，都是说事物的存在是没有道理、说不出原因的。\n\n按郭象“自然”概念的涵义有以上相互联系的五点，而其中最重要的是后面两点，即“自然”既有“必然”又有“偶然”的意思。必然和偶然本是一对相对立的概念，但从辩证的观点看必然和偶然是相互联系的，是能互相转化的，必然性又是通过偶然性表现出来。郭象用“自然”一词既说明“必然”又说明“偶然”，正是因为他认识到“必然”和“偶然”的相互联系：此一事物作为此一事物如此地存在，从一方面说是“必然”的，“物各有性”；从另一方面说又是“偶然”的，“忽尔自生”。在郭象的体系中，事物的存在必须兼有这两方面，缺一方面就无郭象哲学。从对郭象的“自然”概念涵义的分析，我们大体可以看到郭象哲学的特点和水平。\n\n2．分析概念、范畴涵义的发展"}]}
{"conversation": [{"input": "", "output": "2．分析概念、范畴涵义的发展\n\n不仅每个哲学家的概念、范畴的涵义不同，而且各个时代的概念、范畴的涵义往往也不相同。尽管如此，如果这种哲学思想是前后相承的，那么总可以发现概念、范畴涵义之间的继承关系。研究概念、范畴发展的历史，对于了解人们认识发展的规律是非常重要的。下面就中国传统哲学中“气”概念的涵义的发展作些分析，以便说明分析概念、范畴涵义发展的重要性。\n\n早在春秋时期，就有思想家提出“气”对人的影响问题，如《左传·昭公元年》所记载的医知论“六气”。到战国，“气”成一普遍概念，不仅多以为人的形体由“气”构成，而且有以为人的精神也是由“气”构成。在《管子》书中有《白心》《内业》《心术》等篇，中说：“精也者，气之精者也”“凡物之精，化则为生”“下生五谷，上为列星，流于天地之间谓之鬼神，藏于胸中谓之圣人”“故有气则生，无气则死”等等。这就是说，“气”之中一种叫“精气”，凡是能得到它的似乎就有生命，这种“精气”如果到人的身体中，就会有聪明智慧，可以使人成为圣人。\n\n战国时期，这种对“精神”作不科学解释的“精气说”，如果说仍是一种唯物主义，那么这种唯物主义观点已包含了很大的缺陷，致使在一定条件下可以被唯心主义所利用而成为其体系的组成部分；也可以为神仙家所吸收而改造，使之成为其鼓吹“长生不死”的根据。我们知道，孟轲也讲“气”，提出有一种“气”叫“浩然之气”。在《白心》等篇中说，“精气”能给人以聪明智慧，且“此气也，不可止之以力，而安之以德”，“气”本身就有聪明智慧，要由道德力量巩固它。到孟轲那里，他所说的“浩然之气”，就是“集义所生”的了。显然，孟轲所讲的这种“气”就成为精神性的。到汉朝，董仲舒进一步把“气”道德化、神秘化，致使“气”成为上帝的意志和力量的表现。他认为“气”有刑、赏的能力，有善、恶的分别，有喜、怒、哀、乐的感情，这就使它虽保存了物质的外观，而失去了物质的特性。后来两汉谶纬迷信中关于“气”的种种说法，大体都是沿着董仲舒的观点发展的。"}]}
{"conversation": [{"input": "", "output": "从先秦到两汉的一些史料中我们还可以看到，“气”和神形问题相联系多与“养生”有关，而“养生”则往往又是“成神”的一种手段。在《庄子》书中，所描写的“真人”“神人”等多是“神将守形，守形乃长生”者，他们“吸风饮露，不食五谷”，“一其性，养其气”，神与形合，即可达到“形全精复，与天地为一”的境界。《吕氏春秋》亦多载“养生”之谈，认为要做到“长生久视”则“气”必能在身体中不断流通，而“精气日新，邪气尽去，及其天年，此之谓真。”在《淮南子》中把“养气”“养形”“养性”往往看成是一回事，而且都和“气”的作用联系在一起，无论《吕氏春秋》还是《淮南子》都受到《白心》等篇“精气说”的影响，认为“精神”也是一种“气”（精气），它可以自由出入于身体，神形不离则可长生久视。\n\n与此同时，从先秦到两汉也有继承此前把“气”看成是物质性的、构成天地万物的东西的哲学家。荀子认为天地万物包括人都是由“气”构成，“水火有气而无生，草木有生而无知，禽兽有知而无义，人有气有生有知亦且有义”。《淮南子·精神训》说宇宙最初是没有具体形象的混沌未分的元气，后由阴阳二气的互相作用而产生天地万物，“浊气为虫，精气为人”。王充更明确地说“天地合气，万物生焉”，而且万物的产生正是“气”运动的结果，“天之动行也，施气也；体动气乃出，物乃生矣”。为了反对董仲舒对“气”的唯心主义观点，王充特别提出“气”是无意志、无目的的，“气也，恬澹无欲，无为无事者也”“气若云烟，安能听人辞”。但是，王充和《淮南子》书中的观点一样，仍然把人的精神（或生命现象）看成是“精气”，他说：“人之所以生者，精气也，死而精气灭”。可见在我国古代哲学史上关于“气”的学说，从对这个概念涵义的分析上，就可以明显地发现其间的前后继承关系了。上述三个方面关于“气”的学说，或者说关于“气”的几种涵义，到东汉末都汇合在道教的思想之中，兹不详述。\n\n3．分析哲学家（或哲学派别）的概念、范畴体系"}]}
{"conversation": [{"input": "", "output": "3．分析哲学家（或哲学派别）的概念、范畴体系\n\n在哲学史上，比较重要的哲学家在建立其哲学体系时，必然要使用一系列的概念、范畴，因此研究其概念、范畴相互之间的关系，是我们深入解剖其思想体系的基本要求。一个哲学家思想体系水平的高低往往和他使用概念、范畴是否丰富、是否成体系，以及其概念、范畴的涵义是否反映事物之间的本质联系有关系。从对哲学史上的哲学家（或哲学派别）的研究方面说，有时看法不同或者也是由于没有对其概念、范畴体系作全面而系统的分析引起的。例如，郭象的哲学如仅从他分析“有”和“无”这对范畴的关系看，或者可以说他的思想是唯物主义的，但是郭象的哲学之所以成为魏晋玄学发展的髙峰，并不是由于他对“有”和“无”的关系提出了和王弼不同的看法，而在于他有一比较完整的思想体系。郭象的哲学思想体系分析起来，大体上可以说是由下述四组基本概念构成的（当然在郭象哲学中还有其他一些重要概念，这里就不说了）。\n\n“有”和“无”：魏晋玄学所讨论的中心是“本末有无”问题，郭象的哲学也可以说是从讨论这个问题开始的。郭象认为，“有”（或“万有”）是唯一的存在，是“常存”的，“夫有之为物，虽千变万化，而不得一为无”，“言天地常存，乃无未有之时”。至于“无”，他则认为在“有”之上的造物主或作为本体的“无”是不存在（non-existence），就是“无物”（nothing），所以他说：“无则无矣，则不能生有”；“请问造物者，有邪无邪？无也则胡能生物？”“无”既然是“无”，怎么能生物？所以郭象哲学一开始就否定在“万有”之上有一个“造物主”，或者说有一个与“有”相对立的本体之“无”作为它存在的根据。但是，郭象哲学并未就此止步，而是继续讨论下去了。"}]}
{"conversation": [{"input": "", "output": "“性”和“命”：事物的存在既然不是以本体的“无”为根据，那么事物的存在有没有什么根据呢？照郭象看，不能说“万有”的存在是没有任何根据，万物既然存在了，其存在本身就是其存在的根据，具体地说，其存在的根据就在于其“自性”，“物各有性，性各有极”。郭象的所谓“性”就是指“此物之所以为此物者”，有“规定性”的意思，所以他说：“天性所受，各有本分，不可逃，亦不可加。”“物各有分（性分），故知者守知以待终，而愚者抱愚以至死，岂有能中易其性？”所谓“命”，郭象则把它解释为“必然性”，如他说：“命也者，言物皆自然而无为之者”，“知不可奈何者命也”。很明显，他的“性”和“命”两概念的涵义都是为了论证“有”是唯一的存在，而作为造物主或本体的“无”是根本不存在的。\n\n“自生”和“无待”：事物的“自性”是其存在的根据，而此“自性”又是如何产生的？它的产生是不是有目的、有条件的？郭象说：“物各自生，无所出焉，此天道也，”“物之生也，莫不颓然而自生。”如果事物的“自性”不是“自生”的，那么就是其他事物所给予的，是造物主有目的创造的。然而此事物之所以成为此事物，彼事物之所以成为彼事物，是没有什么使它这样或那样地产生和存在，甚至也不能认为是它自己使它这样或那样地产生和存在，所以“自生”只能是“欻然自生”“突然自生”“自然而生”。事物的产生和存在如有什么原因和目的，则必然导致承认有主使者。那么“自生”的事物和其他“自生”的事物是个什么关系呢？郭象认为，任何事物都是“自生”的，其存在都是“自足其性”的，所以是“无待”的。一方面“无待”之所以可能是因为“物各自造”，“物各自造，而无所待焉”；另一方面只要“适性”“安性”，则“无待”对于任何事物来说都是可以达到的，“苟足于其性，则虽大鹏无以自贵于小鸟，小鸟无羡于天池，而荣愿有余矣。故小大虽殊，逍遥一也。”所以要坚持事物存在的根据除其自身的“自性”外，再没有其他任何根据和条件，就必须承认它是“自生”的“无待”的。"}]}
{"conversation": [{"input": "", "output": "“独化”和“相因”：要把“自生”和“无待”的观点坚持下去，还有一个重要问题要解决。如果说，每个事物都是一个个的存在，此事物就是此事物，彼事物就是彼事物，互相分别，那么所有的事物岂不都是相对的？如果都是相对的，那么岂不还要受到限制？如果要受到限制，那么岂不仍是“有待”的？为了解决这个问题，郭象提出了“独化”的概念。所谓“独化”是说任何事物的生生化化都是独立自足的，因此“无待”是绝对的。如果要追求事物生生化化的原因和根据，表面上看来可以无穷无尽地追求下去，但追求到最后只能得出“无待”的结论来，所以他说：“若责其所待，而寻其所由，则寻责无极，卒至乎无待，而独化之理明矣”。郭象在《齐物论注》中举了一个极端的例子，他说形、影和罔两（影外之阴）都是独立自足的、绝对的存在，“是以涉有物之域，虽复罔两，未有不独化于玄冥者也”。\n\n如果有一物不是独立自足的存在，那么其他任何事物也都不能独立自足的存在，这样就必然引出在“万有”之上仍有一作为其存在根据的本体（或造物主），而势必承认有“生化之本”了。事物尽管是独立自足的存在，只要每个事物都完满地实现其“自性”，充分地发挥其“自性”，“知者守知以待终，而愚者抱愚以至死”，那么就可以达到“天地未足为寿，而与我并生；万物未足为异，而与我同得”的境界。这样对其他任何事物就有最大的功用，“相因之功，莫若独化之至”。从另一个角度看，任何存在着的事物，只要是存在着的它就是不可少的，就不能不存在，郭象说：“人之生也，形虽七尺，而五常必具，故区区之身，乃举天地以奉之。故天地万物，凡所有者，不可一日相无也。一物不具，则生者无由得生；一理不至，则天年无缘得终。”因此，凡是存在的都是合理的、必然的，而且是不互相排斥的。这个观点似乎与“独化”说有矛盾，其实不然。因为照郭象看，存在着的事物都是合理的、必然的，而不是互相排斥的，正是以每一事物都能充分地、绝对地发挥其“自性”、独立自足地生生化化为条件。\n\n从对郭象哲学范畴体系的分析看，他的哲学最后要建立的是“独化”说，而“崇有”不过是达到“独化”说的阶梯。而且在郭象的体系中唯有建立其“独化”学说，才可以坚持“崇有”，而较为彻底地否定在“万有”之上还有一作为其存在根据的“无”。\n\n我们要了解一个哲学家是唯物主义还是唯心主义、他的哲学的特点以及他的哲学思想的前后继承关系和历史地位，都必须通过对其范畴体系的分析才可以得到。\n\n4．分析中外哲学概念、范畴的异同"}]}
{"conversation": [{"input": "", "output": "4．分析中外哲学概念、范畴的异同\n\n在对中外哲学概念范畴的分析比较中，可以更好地认识中国传统哲学的特点和水平，这点是毫无疑义的。由于这个问题比较大，作者又没有作过仔细、深入的研究，这里只就魏晋玄学和当时传入的印度佛教般若学这一个问题作一点粗浅的比较分析。\n\n魏晋玄学所讨论的主要问题是“本末有无”问题，所以“无”和“有”两个概念是玄学的最重要的基本概念。佛教般若学所讨论的问题也是“有”和“无”（或“空”）的问题，所以道安说：“于十二部，毗目罗部最多，以斯邦人老庄教行，与方等经兼忘相似，故因风易行耳。”但佛教般若空宗讲的“空”（或“无”）虽与玄学家王弼等讲的“无”有相似处，实并不相同。汉末灵帝光和二年（179年）支娄迦谶译出《道行般若波罗蜜经》中有“本无品”，“本无”是梵文Tathatā的意译，后来译为“真如”，而在《道行经·本无品》中所说的“本无”是“诸法本无自性”的意思，所有的事物都没有实在的自体。玄学家王弼等也讲“本无”，意思是说万物“以无为本”，所有的事物都以“无”为本体。这两种“本无”思想虽不能说全然不同，但其涵义却有很大差别。从魏晋玄学说，王弼的“本无”思想是继承了老子的学说，在他的哲学体系中“无”这一概念和“道”或“理”是同一的，“夫大之极也，其唯道乎！……虽贵以无为用，不能舍无以为体”；“物无妄然，必由其理”，所以王弼的“无”不是说“虚空”或“不存在”（non-existence），而是指事物的“本体”（substance）。佛教般若空宗的“本无”只是讲的“诸法本无自性”，他们认为任何事物都是因缘和合而成，并无实在的自性。从这里看，般若空宗说的“空”不是指的“本体”（substance）而是说的“虚空”（non-existence）。至于“有”的涵义，魏晋玄学所讲的“有”一般都是说“万有”，即形形色色的具体存在物，但在我们所翻译的佛经中，把佛教中不同涵义的“有”（存在）往往都译为同一个“有”。 3\n\n佛教传入中国，在东汉先是依附于中国的道术，到魏晋玄学流行以后又依附于玄学，东晋时所出现的我国僧人的般若学各派大体上也还是用玄学思想了解般若学，一直到鸠摩罗什来华，译出《般若经》的释论《大智度论》和《中论》《百论》《十二门论》等，在中国才对印度佛学的般若学的原意了解了。僧肇的《不真空论》是比较近印度佛教般若学讲“非有非无”的原意的。"}]}
{"conversation": [{"input": "", "output": "我们在对中外哲学概念、范畴的比较分析中，可以看到它们各自的特点和水平，也可以看到一种外来文化思想的传入对原有的传统文化思想发生影响的过程，以及外来文化思想如何被吸收而成为所传入的国家（民族、地域）文化思想的一个组成部分。\n\n三、关于中国传统哲学范畴体系的构想\n\n“范畴”从西方哲学史上看有种种解释，亚里士多德的《范畴篇》把它看作是存在的基本样式（mode），他提出十个范畴：本质（substance）、量（quantity）、质（quality）、关系（relation）、位置（place）、时（time）、占有（state）、作用（action）、遭受（passion）等。康德的12范畴说是与认识有关的原则或说是构成经验的条件。列宁说：“范畴是在区分过程中的一些小阶段，是帮助我们认识和掌握自然现象之网的网上纽结。”苏联《哲学辞典》说：“反映现实世界各种现象和认识的最一般的和最本质的特性、方面和关系的基本概念。”看来，对“范畴”大体上是从现实界的存在和认识两个方面来说明的：说它是“存在的基本样式”或“现实界各种现象的最一般的和最本质的特性、方面和关系”，是就存在方面说的；说它是“构成经验的条件”或“认识和掌握自然现象之网的网上纽结”，是就认识方面说的。而认识的必要条件必然是反映和表现“存在的基本样式”；而“存在的基本样式”又只是在人们的认识过程中才有意义。从上述一些说法中，我们还可以看出“范畴”和“概念”的关系，范畴是基本概念，概念并不都是范畴。因此，在这里我们要讨论的是，中国传统哲学的基本概念即范畴应有哪些。如果我们能根据中国古代哲学家所使用的基本概念构成一个能表现中国传统哲学是如何用以认识和说明“存在的基本样式”的体系，并能从中揭示中国传统哲学思想发展的线索，那就证明中国传统哲学确有其范畴体系。下面先用一图表（见下图）来表明，然后再作一些必要的说明：\n\n\n\n在这个图表中共用了20对中国传统哲学的基本概念构成中国传统哲学的范畴体系，这当然是一个很初步的构想，问题一定很多，目的是想引起大家进一步地研究和讨论。对这个中国传统哲学范畴体系的构想图表，我想说明以下几点："}]}
{"conversation": [{"input": "", "output": "1．这个构想图表分为三大栏，第一栏（Ⅰ）是想说明中国传统哲学中用了哪些基本概念表述世界的存在；第二栏（Ⅱ）是想说明用了哪些基本概念表述存在的形式；第三栏（Ⅲ）是想说明用了哪些基本概念表述人的存在和认识。“天（道）”和“人（道）”的关系问题一直是中国传统哲学讨论的中心，中国哲学史上的唯物主义和唯心主义的斗争大都也是围绕这个问题进行的。子产第一个明确地提出这两者之间关系的命题：“天道远，人道迩”。孔子一方面很重视“天命”，而另一方面更重视“人事”。他“五十而知天命”，却比较少讲这个问题，“夫子之言性与天道，不可得而闻也”，可是《论语》大量记载他讲“人道”的问题。孟子讲“尽心，知性，知天”，《中庸》说“诚者天之道，诚之者人之道”，荀子讲“制天命而用之”，都是讲的“天人关系”问题。道家的老子讲“天道自然无为”，而压低“仁义”（人道）；庄子“蔽于天而不知人”。汉朝的儒家大师董仲舒说他自己讲的是“天人相与之际”的学问；受道家影响比较深的司马迁也说《史记》是“究天人之际，通古今之变”的著作。魏晋玄学讨论的“本末有无”问题，就其内容说仍是“自然”（天道）与“名教”（人道）的关系问题，所以何晏说：“若王弼者，始可与言天人之际。”宋儒无论理学还是心学，都把“人心惟危，道心惟微，惟精惟一，允执厥中”称为“十六字心传”。朱熹认为“太极（天理）只是个极好至善底道理”，“是天地人物万善之好底表德”，“天理”和“人欲”问题仍是天人关系问题。直到王夫之仍然把这个问题作为他讨论的重点，他认为“礼虽纯为天理之节文，而必寓于人欲以见”，“人欲之大公即天理之至正矣”。所以，中国传统哲学是从讨论“天（道）”和“人（道）”这对范畴的关系开始而展开的，它反映了中国传统哲学所注重的问题和特殊内容。"}]}
{"conversation": [{"input": "", "output": "2．这个构想图中表述了中国传统哲学范畴的发展及诸范畴之间的关系。中国传统哲学从研究“天（道）”和“人（道）”的关系开始，而分为两支：一支为道家，老子提出“道”和“万物”的关系，他说：“道生一，一生二，二生三，三生万物”，又说：“天下万物生于有，有生于无”，因此“道”和“物”的关系又以“无”和“有”这对概念表现；另一支是儒家，在《易传》中提出“道”和“器”这对范畴，说：“形而上者谓之道，形而下者谓之器”，又说：“易有太极，是生两仪”，“一阴一阳谓之道”，所以“道”和“器”的关系又以“太极”和“阴阳”这对概念表现。两汉时哲学思想虽有发展，但似乎没有提出新的有影响的范畴。魏晋玄学主三玄（《老子》《庄子》《周易》），而使道家系统的思想和儒家《周易》系统的思想渐结合，而实是以老庄思想为骨架而建立了关于宇宙本原问题的本体论。魏晋玄学用“体”“用”、“本”“末”、“一”“多”等概念说明“无”（本体）和“有”（万物，本体的种种表现），用“自然”（体）和“名教”（用）这对概念表述“宇宙本然”（即本体）和“人类社会关系”（即名分教化之类）的关系，用“意”和“言”这对概念说明对宇宙本体的认识问题。自魏晋南北朝以后，中国传统哲学经过印度佛教的冲击，到宋形成理学。理学实是吸收了佛教的思想而形成的新儒学体系。如果说魏晋玄学讲的本体论是以老庄思想为骨架，那么宋明理学确为儒家学说建立了客观唯心主义体系（朱熹）、主观唯心主义体系（王守仁）和较高水平的唯物主义体系（王夫之）。这个时期的哲学概念继承了魏晋玄学的，又吸收了隋唐佛学的，而使儒、道、佛三家在儒家思想基础上汇合了。“理”和“气”、“心”和“物”成为当时哲学的最基本的概念；“心”与“性”展开为“心即理”和“性即理”的问题；“能”和“所”、“格物”和“穷理”等是认识论的问题；“天理”和“人欲”是社会问题。列宁在《谈谈辩证法问题》中说：\n\n\n\n“哲学史上的圆圈：古代：从德谟克利特到柏拉图以及赫拉克里特的辩证法。……近代：霍尔巴赫——黑格尔（经过贝克菜、休谟、康德）。黑格尔——费尔巴哈——马克思。”\n\n\n\n在《黑格尔<哲学史讲演录>一书摘要》中说：\n\n\n\n“把哲学史比做圆圈……”\n\n“每一种哲学思想=整个人类思想发展的大圆圈（螺旋）上的一个圆圈。”\n\n\n\n列宁所指出的黑格尔关于“把哲学史比做圆圈”的思想，深刻地反映了哲学思想发展的规律，这对我们研究中国传统哲学思想发展有非常重要的意义。"}]}
{"conversation": [{"input": "", "output": "从这个范畴体系的构想图中，我们可以看到中国传统哲学基本上是由三个螺旋上升的圆圈构成的：第一个是先秦，从儒家说是孔子—孟子—荀子（或《易传》）；从道家说是老子—稷下学派（即《白心》等篇）—庄子，两汉是个过渡阶段。第二个是魏晋，王弼—向秀—郭象（或王弼—郭象—僧肇）。南北朝到隋唐佛教盛行，经过一段时间的发展形成了中国的宗派如华严宗、禅宗等。第三个是宋明，张载—朱熹—王夫之。\n\n3．在构想图中的第二栏（Ⅱ）只列了3对范畴，而最根本的一对范畴是“静”和“动”，“常”和“变”是“静”和“动”的表现，其实“正”和“反”也是“静”和“动”的一种特殊表现形式。中国传统哲学中虽然讨论“静”和“动”的哲学家很多，但“时”“空”问题除先秦名家和后期墨家有较多的讨论外，以后讨论的则不太多，也不普遍。从中国传统哲学看，它的哲学命题似乎不受时、空的限制；运动是否在时空中也不注意。所以，在这里我们没有把“时”“空”这类概念列在这个范畴体系构想图中。\n\n4．在中国传统哲学中，关于“人（道）”方面的问题研究得比较多，特别是“道德”（伦理）问题的讨论更是中国传统哲学的特点，因此到底在范畴体系中应列入哪些，要很好地研究。在这个构想图中（见Ⅲ栏）只列了5对（有些也不全是“人（道）”问题），作为哲学的基本概念是不是大体也够了。“神”和“形”是说“精神”和“身体”的关系问题，是讨论人的生命现象，这个问题从先秦一直讨论下来，有唯物主义的和唯心主义的不同看法。“性”“情”问题可以说是伦理道德的核心问题，对“性”自先秦以来就有种种不同看法，有“性善说”“性恶说”“善恶混说”“无善无不善说”“善恶以人异说”等等；而“性”和“情”的关系又有“性善情恶”“性静情动”等不同说法。到魏晋玄学对这个问题仍很注意，它成为讨论“圣人”与“一般人”的异同的一个重要问题。宋明理学分“性”为“天命之性”和“气质之性”，而所谓“天命之性”是从“天理”来的；“气质之性”是生来固有的感情、欲望等，是从构成身体的“气”得来的，这还是一个“性”“情”问题，而道德教化的重要就在“存天理，灭人欲”。“知”“行”问题在中国传统哲学中占有很重要的地位，就中国传统哲学看，多数哲学家都主张既要“知”又要“行”，而且以为“行”更重要。“名”“实”问题是中国传统哲学原来就有的，而“能”“所”这对概念则是从佛教中吸取的，都是关于人的认识问题。因此，构想图的第三栏（Ⅲ）所列是表明人的存在和认识的概念。"}]}
{"conversation": [{"input": "", "output": "四、问题讨论\n\n关于中国传统哲学的范畴体系是个很复杂、又涉及很多方面的问题，因而需要大家来切实地研究讨论，这里提出几个问题作一点初步的讨论：\n\n1．范畴体系中的范畴是否应成对？\n\n关于这个问题要分成两个问题来讨论，一个问题是从哲学史上说一个哲学家使用的概念、范畴并不一定都成对，例如老子提出“自然”这个概念，在《老子》书中或者还没有另一与之相对的概念；在《管子》书《白心》等篇中“气”作为最一般的概念似乎也没有一相对的概念。但是，从整个中国传统哲学的发展看，范畴都是成对的。如“自然”和“名教”就构成一对范畴；“气”和“理”就构成一对范畴。另一问题是，就任何事物来说都是矛盾的，都有矛盾的双方，决没有只有一方而无另一方，因此反映事物本质联系的范畴也应是成对的。在中国传统哲学中有一些概念、范畴似乎并不成对，例如“中庸”，我们当然不好说“反中庸”和它构成了一对相对的概念。但是，我们从“中庸”的涵义方面来分析，这个问题或者可以解决。孔子提出“中庸之道”是为了反对“过”的，他说：“过犹不及。”所以就“中庸”的涵义说是“中”或“正”的意思，因此中国传统哲学的范畴体系中有“正”和“反”这对范畴就可以了，“正”可以包含“中庸”。\n\n从西方哲学史上看，一些哲学家的范畴体系似乎也并不都是根据对立统一而表现的，在亚里士多德的10个范畴中有的是成对的，例如“质”和“量”，但“本质”（substance）则没有一具体相对的范畴，当然也可以说其他9个范畴都和“本质”构成一对范畴。康德的12范畴和黑格尔的《逻辑学》的范畴体系分析起来，所列范畴大都是成对的，马克思主义哲学家关于范畴体系的看法虽不一致，但都认为范畴应是成对的，例如“本质和现象”“内容和形式”“必然性和偶然性”“可能性和现实性”等等，马克思主义哲学认为范畴必然是成对的，这无疑是正确的，它反映了事物的本来面貌。因此，我们今天研究中国传统哲学的范畴体系，使中国传统哲学的范畴系统化，比较科学地反映中国传统哲学的特点和水平，也应该在它的范畴体系中体现对立统一的规律。"}]}
{"conversation": [{"input": "", "output": "2．中国传统哲学范畴体系中应包含多少对范畴就足够表明“存在的基本样式”或“反映现实界各种现象和认识的最一般的和最本质的特性、方面和关系的基本概念”？这里提出20对基本概念构成中国传统哲学的范畴体系，只是一个尝试，可能不能成立。这20对范畴大都说“世界”和“人”是什么，如说“世界”的存在有“理”有“气”，“人”的存在有“形”有“神”等等。西方哲学家所说的范畴往往是说的“存在的样式”或“认识的原则”。就目前马克思主义哲学的范畴说，一般也是说的存在的特性方面和关系，而并不把“心”和“物”这样的最基本的概念放在范畴体系中。如果用这个标准看，上面所列中国传统哲学范畴体系中有些范畴就不能列入，而应补充另外一些概念。但是，我们这样来表述中国传统哲学的范畴体系是不是也是一种方式，因为图表中所列诸范畴从它们的涵义说是表明“存在的基本样式”的，也是人们认识事物之网的网上纽结。这样表述是不是更适合反映中国传统哲学的特点和水平？当然，如果用更少一些基本概念来表述中国传统哲学的范畴体系应该说是更理想的，比如说也可以如下图只列12对：\n\n\n\n3．“中国传统哲学的范畴体系”是否能反映出中国传统哲学的特点和水平？这个问题比较大，因为中国传统哲学的特点有哪些，和怎样看一种哲学水平的高低，都是要进行认真研究和充分讨论的。但我们这个构想图，是不是也可以说多少反映了中国传统哲学的特点和水平呢？看来，中国传统哲学比较重视研究存在的基本样式和人的存在问题，而且注重事物之间的联系，即其同一性的方面，所以在中国传统哲学中讲“天人合一”“知行合一”“体用如一”“无因于有”“神形合一”“理气一元”“心物不二”等等比较多。在这个构想图中虽然没有列“时”“空”、“因”“果”等概念（在中国传统哲学中讨论这方面问题确实比较少），但作为一个范畴体系相对于西方古代或印度古代哲学来说它并不逊色，它包含的范畴很广，基本概念都是成对的，而且从它的发展上看概念的涵义是越来越深刻地反映世界，都表明了中国传统哲学已有较高的水平。\n\n关于中国传统哲学范畴体系问题过去研究讨论得不多，还是一个较新的课题，这里只是提出一些不成熟的看法，希望能引起讨论，使中国哲学史的研究在马克思主义指导下进一步科学化。"}]}
{"conversation": [{"input": "", "output": "VIII．A RECONSIDERATION OF THE QUESTION OF \"THE TRUE, THE GOOD, AND THE BEAUTIFUL\" IN TRADITIONAL CHINESE PHILOSOPHY"}]}
{"conversation": [{"input": "", "output": "What is the highest ideal in spiritual life human beings quest for? I believe it is \"the true, the good and the beautiful\" and the unity of the three in one system. Of course, ideas of philosophers are different regarding what constitutes each of these three ideals. As far as how these are unified in one system, opinions differ from each other. There cannot be any final conclusion to this discussion, and actually there is no need for such one. As long as people quest for truth, goodness and beauty, thinkers will undoubtedly want to construct systems unifying the concepts. In my opinion, the quest for spiritual realm of life in Chinese traditional philosophy can be referred to as ancient philosophers' quest for \"the true, the good, and the beautiful\" in another way. I wrote an article entitled \"The Question of the True, the Good and the Beautiful in Traditional Chinese Philosophy\" 1 which was largely a historical discussion of the Confucian view about the question. This article is, however, not confined to a"}]}
{"conversation": [{"input": "", "output": "This article is, however, not confined to a discussion of the Confucians and is not historical in its approach because such an approach would entail too unfocussed and lengthy an article. We will therefore analyze and discuss selected representative thinkers."}]}
{"conversation": [{"input": "", "output": "Influence on the development of Chinese philosophy has always been exerted by China's pre-Qin philosophers, among whom Confucius, Laozi and Zhuangzi have been the most influential. If we regard these three as typical and through them discuss the question of the different spiritual realm of life (rensheng jingjie ) advanced by different traditional Chinese philosophies, we may perhaps be able to derive a unified understanding of spiritual realm of life held by traditional Chinese philosophy.\n\nForty years ago, Shen Youding, who was engaged in research at Oxford University, wrote to friends in China, saying:\n\n\n\nThe value theories of Kant and of Hegel have one important difference which we can represent as follows:\n\nKant: the good ← the beautiful ← the true\n\nHegel: the true ← the beautiful ← the good\n\nFrom this we can see that Kant was perhaps closer to the Chinese, while Hegel was closer to the Indian or Greek. 2"}]}
{"conversation": [{"input": "", "output": "This conclusion of Mr. Shen is particularly insightful and innovative. From Confucian thought, which formed the mainstream in the development of traditional Chinese philosophy, we can see that this scheme holds, but if we examine the different schools of thought and philosophies which make up traditional Chinese philosophy we find that it does not. As I see it, in traditional Chinese philosophy there were in fact three different systems integrating the true, the good and the beautiful. The systems of Confucius, Laozi and Zhuangzi are set out below:\n\n\n\nConfucius: the good ← the beautiful ← the true\n\nLaozi: the true ← the good ← the beautiful\n\nZhuangzi: the beautiful ← the good ← the true"}]}
{"conversation": [{"input": "", "output": "Zhuangzi: the beautiful ← the good ← the true\n\nDrawing analogies from this diagram we can say in overall terms that in terms of value regarding the question of the true, the good and the beautiful, Confucius approximates Kant, Laozi approximates Hegel, while in a limited way Zhuangzi approximates Schelling or Aristotle. Of course such analogies are limited and we cannot extrapolate them to all other aspects of the ideas of these thinkers, but they do serve to direct the lines along which we can think.\n\nI．Confucius' Demands of the Realm of Life\n\nIn the section of The Analects entitled \"Wei Zheng\" (Practicing Government) the following statement is attributed to Confucius:\n\n\n\nAt fifteen I set my heart upon learning, at thirty I had established myself, at forty I was not subject to doubt, at fifty I came to know the commands of Heaven, at sixty I could immediately discriminate the truth or falsity of what others said, and at seventy I followed my heart's dictates, but did not transgress the rules."}]}
{"conversation": [{"input": "", "output": "We know that Confucius and later Confucians believed that life and death or wealth and honor were not attained by mere individual efforts, but that the level of a person's morality or learning could differ because of the amount of individual effort. These words of Confucius are at one and the same time a description of the course of his life, an outline of the process of self-cultivation he pursued, and a summation of his quest for and understanding of the true, the good and the beautiful. The years from fifteen to forty can be seen as the preparatory stage for his assumption of sagehood, and the statements that he was \"not subject to doubt\" and that he could \"follow\" his \"heart's dictates, and not transgress the rules\" reveal that deepening of the process whereby he acquired sagehood. The statement that he had come \"to know the commands of Heaven\" explains how he acquired knowledge and understanding of \"Heaven\" (the ultimate questions of life and the universe), which may perhaps be considered to fall within"}]}
{"conversation": [{"input": "", "output": "which may perhaps be considered to fall within the scope of the quest for the true. Here Confucius sees Heaven as a cognitive object and he has not attained the stage where he is \"one with Heaven,\" having not yet entered that realm of unity. In his \"Preface to Zhuangzi ,\" Guo Xiang wrote:"}]}
{"conversation": [{"input": "", "output": "Zhuangzi can be said to have known the origin. . . . although he said he did not have that understanding, he alone responded to it. To respond without understanding is, however, to have no need to apply effort.\n\n\n\nTo be able to respond to the noumenon of Heaven, Earth and the myriad things can be called knowing \"the root,\" but this entails the cognitive subject being apart from the noumenon of Heaven, Earth and the myriad things and to see this noumenon as the object of cognition necessarily means that one has not yet attained oneness with that noumenon. While this noumenon exists on a higher realm, Zhuangzi was not yet able to \"follow\" his \"heart's dictates, but did not transgress the rules.\""}]}
{"conversation": [{"input": "", "output": "Confucius' statement that at sixty he \"could immediately discriminate the truth or falsity of what others said\" (liushi er ershun ) has, in fact, been subject to varying interpretations over the ages. Yang Bojun, whose interpretation presented in Lunyu Yizhu (Analects , Vernacular Translation and Annotation , Beijing: Zhonghua Shuju, 1958) is used here, writes that the expression ershun \"is extremely difficult to explain. Many have sought to do so, but I feel all their explanations to be forced. . . .\" I believe that Yang's interpretation is close to what Confucius intended by the statement. Yang's interpretation is probably based on the explanation of Li Chong of the Jin Dynasty who wrote that ershun means \"the heart and the ear follow each other\" (xinyu' er xiangcong ). Sun Chuo, also of the Jin Dynasty, provided a more metaphysical explanation when he wrote:"}]}
{"conversation": [{"input": "", "output": "Ershun means to discard the logic which governs listening, to intuit the mystery of the meaning, and not to pursue but nevertheless obtain—what can be termed following the principle of the supreme one unconsciously and unknowingly.\n\n\n\nThis is the intuitive understanding which transcends experience of the entirety of the principles governing the universe, and is in the realm of \"inner transcendence.\" According to the views of modern hermeneutics all explanations of our predecessors' ideas contain within them the ideas of the explicator; by definition, there must be connections between the person doing the explanation and what he is explaining. Most of the explanations of Confucius' thought by thinkers throughout the ages reveal this to be the case. I would like to turn to Zhu Xi's explanation of these words of Confucius. He wrote:\n\n\n\nAs the sounds enter, the heart communes with them, finding nothing in them to evade or oppose, thereby understanding their ultimate sense, acquired without any thought."}]}
{"conversation": [{"input": "", "output": "Zhu Xi's \"sounds\" (sheng ) relate to voice (shengyin ) and they encompass both the \"articulated sounds\" (yousheng zhi yin ) and the \"unarticulated sounds\" (wusheng zhi yin ). \"Understanding their ultimate sense\" should transcend the realm in which Confucius knew the commands of Heaven, and so this realm \"acquired without any thought\" transcends knowledge. I believe that this can be explained as an intuited aesthetic realm, and what is thereby acquired is an intuited image transcending experience. This can also be explained as an artistic realm, the realm of \"beauty.\" This explanation of Confucius' statement may also be \"forced,\" but as Yang Bojun asserts that most explanations of this line have, throughout history, been forced, I see no harm in building on this legacy. But I also believe that such an explanation does have a basis, particularly from the viewpoint of philosophy, in which it may have a new sense. We know that Confucius regarded music as a form of cultivation and that \"when in the kingdom of Qi"}]}
{"conversation": [{"input": "", "output": "cultivation and that \"when in the kingdom of Qi he heard the music of Shao\" he was \"unable to savor the taste of meat for three months,\" a detail revealing that he had entered a sublime aesthetic realm \"acquired without any thought.\" Confucius had his own explanation of this realm he had attained: \"I had not anticipated that music could transport me to such a state.\" He thus unintentionally attained a realm in which he enjoyed a form of transcendental beauty."}]}
{"conversation": [{"input": "", "output": "Zhu Xi commented as follows on Confucius' statement that at seventy he \"followed\" his \"heart's dictates, but did not transgress the rules\":\n\n\n\nJu , the carpenter's square, is an instrument for measuring patterns, but here it refers generally to pattern or custom. While following his heart's dictates, Confucius did not transgress his pattern, and so he was at ease in his deeds and attained the mean without effort.\n\n\n\nThe passage from The Analects being commented on here therefore refers to a realm at one with Heaven, Earth and the myriad things, where one \"knows truth\" (zhi zhen ), \"acquires beauty\" (de mei ), and later arrives in a perfect realm of \"ultimate goodness\" (zhi shan ). Confucius believed that \"perfect beauty\" could not compare with \"perfect beauty combined with perfect goodness.\" The Analects contains the following passage in \"The Eight Yi\":"}]}
{"conversation": [{"input": "", "output": "Discussing the music of Shao, Confucius commented: \"It possesses perfect beauty, as well as perfect goodness.\" Of the music of King Wu, he commented: \"It has perfect beauty, but does not possess perfect goodness.\"\n\n\n\nTo say that something possesses perfect goodness is, to a certain extent (at least for the Confucians), connected with a judgment concerning ethical value. Mencius said: \"Complete truthfulness is called beauty.\" \"Beauty\" here contains the idea of ethical evaluation. Zhu Xi annotated this line as follows:\n\n\n\nWhen one has strenuously implemented goodness until it is filled to completion and has accumulated truth, then the beauty will reside within it and will not depend on externals."}]}
{"conversation": [{"input": "", "output": "\"Goodness\" here is a form of internalized \"beauty,\" the highest beauty of character. It can be seen that Zhu Xi believed that \"goodness\" in one respect can encompass \"beauty.\" \"Perfect goodness\" was held to be superior to \"perfect beauty\" because \"perfect goodness\" was in fact both \"perfect goodness and perfect beauty.\" We would now seem to be able to assert that Confucius' realm of life (or his realm of the sage) proceeds from \"knowing truth\" and \"acquiring beauty\" to a realm of perfect goodness in which \"one can be at ease in one's deeds and attain the mean without effort.\" In other words, from \"truth\" we proceed to \"beauty\" and then we finally attain \"goodness.\""}]}
{"conversation": [{"input": "", "output": "\"The good←the beautiful←the true\" was the special characteristic of Kant's philosophy. As Kant saw it, practical reasoning was superior to speculative reasoning. In his Kritik der reinen Vernunft (Critique of Pure Reason ) the object of research was the phenomenal world and it was subject to the control of the laws of necessity of nature. In his Critique of Practical Reasoning the object of research was the noumenon of rational functioning, which was not subject to laws of necessity, and so was free. The former was nature, the latter morality. The former belonged to the realm of theoretical knowledge, the latter to the realm of ethical belief, and there was no direct channel connecting the two. The question, therefore, was how to build a bridge between theoretical knowledge(epistemology) and ethical belief (ethics); and to resolve the question of how to connect the two, Kant wrote his Kritik der Urteilskraft (Critique of Judgment ), at the beginning of which he said:"}]}
{"conversation": [{"input": "", "output": "Hence an immense gulf is fixed between the domain of the concept of nature, the sensible, and the domain of the concept of freedom, the supersensible, so that no transition from the sensible to the supersensible (and hence by means of the theoretical use of reason) is possible, just as if they were two different worlds, the first of which cannot have any influence on the second; and yet the second is to have an influence on the first, i.e., the concept of freedom is to actualize in the world of sense the purpose enjoined by its laws. Hence it must be possible to think of nature as being such that the lawfulness in its form will harmonize with at least the possibility of [achieving] the purposes that we are to achieve in nature according to laws of freedom. So there must after all be a basis uniting the supersensible that underlies nature and the supersensible that the concept of freedom contains practically, even though the concept of this basis does not reach cognition of it either theoretically or"}]}
{"conversation": [{"input": "", "output": "not reach cognition of it either theoretically or practically and hence does not have a domain of its own, though it does make possible the transition from our way of thinking in terms of principles of nature to our way of thinking in terms of principles of freedom. 3"}]}
{"conversation": [{"input": "", "output": "Kant believes that it was the power of judgment which united reason(pure reason) and rationality (practical reasoning), yet while judgment had something of the nature of each of these forms of reasoning, it was not the same thing as them. Kant divided man's soul into intelligence, feeling and idea. The cognitive ability of intelligence was pure reason, the cognitive ability of idea was rationality or practical reasoning which transcended experience, and the cognitive ability of feeling was what Kant called \"judgment.\" Because feeling was the intermediary between intelligence and idea, it, like intelligence, was moved by external stimuli, and like idea it played its role regarding external things, and thus judgment functioned as an intermediary between reason and rationality."}]}
{"conversation": [{"input": "", "output": "In one respect, judgment, like reason, confronted incomplete phenomena. In another respect, like rationality, it aimed to reconcile incomplete aspects with a totality. Thus, the understanding of confronted incomplete phenomena and the rationality which addresses itself to a totality meet in judgment. Judgment seeks to include the parts within the whole and then subjects them to reflection, so judgment is able to act as a bridge between reason and rationality. 4 Thus Kant constructed his philosophical trilogy of \"the good ← the beautiful ← the true.\""}]}
{"conversation": [{"input": "", "output": "Of course, while there are similarities in value between the philosophies of Confucius and Kant, their aims in constructing their philosophies were dissimilar. Confucius established a philosophy of life, whereas Kant constructed a complete rational philosophical system. This is perhaps one of the differences between Chinese and Western philosophy. If we compare Confucius' process which led him from knowing the commands of Heaven to being able to immediately discriminate the truth or falsity of what others said and then on to \"following his heart's dictates without transgression,\" with the basic theme of the true, the good and the beautiful in traditional Chinese philosophy, then we can say that Confucius' statement that \"at fifty I came to know the commands of Heaven\" represents the stage of seeking \"the unity of Heaven and Man\" (tian ren heyi ). His statement that \"at sixty I could immediately discriminate the truth or falsity of what others said\" represents attaining the stage of \"the unity of feeling and"}]}
{"conversation": [{"input": "", "output": "attaining the stage of \"the unity of feeling and scene\" (qing jing heyi ), and his statement that \"at seventy I followed my heart's dictates, but did not transgress the rules\" represents the stage at which he was able to realize \"the unity of knowledge and action\" (zhi xing heyi )."}]}
{"conversation": [{"input": "", "output": "The unity of Heaven and Man belongs to the domain of \"intelligence\"(knowledge). The unity of feeling and scene belongs to the domain of \"appreciation\" (feeling), and the unity of knowledge and action belongs to \"praxis\" (idea or intention). According to the Confucians, these three were inseparable. Being human entailed an understanding of the flow of the cosmos and creation, as well as an ability to appreciate the achievements of the cosmos and creation. Moreover, in one's life practice one should re-manifest the perfect beauty and the perfect goodness of the cosmos. The process that Confucius outlined represented the demands made by the human in the realm of life. This was the summation of Confucius' personal quest for the true, the beautiful and the good.\n\nII．Laozi's Quest in the Realm of Life"}]}
{"conversation": [{"input": "", "output": "Laozi seems to have upheld an attitude of denial regarding the demands of most people (including the Confucians) for the true, the good and the beautiful. His call to \"deny the sages and discard knowledge\" (juesheng qizhi ) would seem to be a denial of the quest for ordinary knowledge. His statement that \"the five colors blind one's vision\" (wuse ling ren mu mang ) is an opposition to the general quest for beauty; and his assertion that \"when the Great Way declines, compassion and righteousness come into existence\" (dadao fei, you ren yi ) is an opposition to the general moral concept of goodness. Does Laozi therefore not argue for any quest for the true, the good and the beautiful in the human realm? I disagree with this proposition. He called for a quest after such ideals which would transcend the banal, a quest that for him was within a realm \"equal with the Way\" (tongyu dao ). We can see that Laozi regarded \"the Way\" as the unity of the true, the good and the beautiful."}]}
{"conversation": [{"input": "", "output": "The 25th chapter of Dao De Jing (The Classic of the Way and Power ) contains the following passage: \"The model for man is the earth, the model for earth is Heaven, the model for Heaven is the Way, and the model for the Way is Nature.\" This is a description of Laozi's views of the quest of the realm of life. He believed that man's highest ideal was imitation of the Way, while the Way itself was natural and spontaneous. What was the Way he discussed? Dao De Jing contains a number of definitions, but the most basic is of a transcendental highest criterion. 5 Chapter 14 of that classic reads:"}]}
{"conversation": [{"input": "", "output": "Viewing it, it cannot be seen and so it is described as \"beyond color;\" listening to it, it cannot be heard and so it is described as \"beyond sound;\" grasping for it, it cannot be grasped and so it is described as \"formless.\" These three are beyond imagination, all being aspects of the one chaotic whole. Upwardly, it emits no light; downwardly, no darkness. It is endless, so that words cannot describe it, and it returns to nothingness. This is formless form, shape without matter, and is called seemingness. Meeting it, it has no front; pursuing it, it has no rear. Cleave to the eternal Way, to govern what exists in the present; if one can understand its ancient origin, one finds the laws governing the Way.\n\n\n\nExamining this we find it contains three levels of meaning:"}]}
{"conversation": [{"input": "", "output": "i．\"The Way\" transcends sensory experience and this transcendence is described as \"beyond color,\" \"beyond sound\" and \"formless.\" Monk Deqing in the Ming Dynasty wrote in his Dao De Jing Jie (Explanation of The Classic of the Way and the Power): \"The one chaotic whole\" which cannot be imagined is the Way.\n\nii．While the Way is transcendental, it is nevertheless based on the existence of real things, i.e. \"formless form, shape without matter.\" Wang Bi comments on this line:\n\n\n\nOne may want to say that it is nothingness, but from it things can be formed; one wants to say that it exists, but one cannot see its form. . . .\n\nThat which is without form and without name is the basic principle of the myriad things.\n\n\n\nThe seemingness\" which is formless form and shape without matter can constitute the basic principle underlying the existence of all forms and shapes. Wang Bi comments that \"seemingness\" means \"one cannot grasp and define it.\""}]}
{"conversation": [{"input": "", "output": "In other words, the Way has no specificity. All things which possess specificity fall within the realm of experience and that which lacks specificity transcends experience. In Chapter 21 of Dao De Jing we read:\n\n\n\nThis Way is seemingness, but within this seemingness forms can be discerned and real things do exist. In this darkness there is essence. This essence is exceptionally real and can be authenticated.\n\n\n\nTherefore while the Way lacks specificity, from it all \"things\" possessing specificity can be formed, and so it constitutes the most real existence, being the noumenon of things.\n\niii．The Way is the basis of the existence of all things and is the highest criterion of transcendence. \"The laws governing the Way\" are said to be \"principles.\" 6 \"The laws governing the Way\" are then the Way as the highest criterion of the myriad things from ancient times to the present."}]}
{"conversation": [{"input": "", "output": "The above three points show that Laozi's philosophy was a quest for the origin of Heaven, Earth and the myriad things and for the basis of their existence, from which he created a philosophical system in which the Way was the highest criterion of transcendence. Laozi's discussion of the noumenon of the cosmos in fact falls within the scope of the quest for truth.\n\nLaozi made the Way the highest category in his philosophical system. If man grasped the Way then he grasped the truth, and this was in fact the aim of life. Thus for Laozi \"being one with the Way\" was the highest aim in life. He said: \"Serving the Way is being one with the Way.\" Wang Bi commented:\n\n\n\nThe Way relies on non-form and non-action to form the myriad things and so if, in serving the Way, one relies on non-action, then one will be a superior man and teach without words. In the continuity of seeming existence things will follow their reality, and the Way will be one with the body. This is called being one with the Way."}]}
{"conversation": [{"input": "", "output": "\"Being one with the Way\" is thus equivalent to being of one body with the Way. It can be seen that Laozi believed that the relationship between man and the Way did not entail man regarding the Way as an ordinary object of cognition (because the Way lacked name and form). Rather it involved man becoming one with the Way. Therefore being one with the Way was merely the highest realm man's life could assume, a realm in which man could transcend the mundane and \"acquire the Way\" (de Dao ). This was the supreme realm after which Laozi sought."}]}
{"conversation": [{"input": "", "output": "How then did Laozi regard the good and the beautiful? We know that Laozi regarded the basic character of the Way as \"nature and nonaction\" (ziran wuwei ), and this then was his criterion for goodness and beauty. He said: \"When the Great Way declines, compassion and righteousness arise.\" Because moral concepts such as compassion and righteousness are man-made, not only are they incompatible with the principles of \"nature and non-action,\" but also destroy the Way. Only when these man-made things are discarded can man acquire true \"goodness.\" Therefore he said: \"Only when compassion is terminated and righteousness discarded can people return to genuine filial piety and kindness.\" Only when all man-made moral concepts are discarded can people return to their natural relationships. Chapter 8 of Dao De Jing contains the following passage:"}]}
{"conversation": [{"input": "", "output": "Those who possess supreme goodness are like water. Water serves to nourish the myriad things and does not harm them; if one remains in the lowest place that people most loathe, one is closest to the Way.\n\n\n\nEthical persons have the nature of water. Water may benefit the myriad things, but it does not strive for high places. It is content to remain in the lowest place and therefore it approaches the Way. In Chapter 66 we read:\n\n\n\nThe rivers and oceans are the kings of the waterways, because they choose the lowest places. Because everything flows into them, the oceans and mighty rivers are called the rulers of the valleys."}]}
{"conversation": [{"input": "", "output": "This is Laozi's explanation of how persons possessing morality are close to the realm of the Way, while not yet being one with the Way. To use Feng Youlan's exposition of \"the four realms\" in his Xin Yuanren (A New Exposition of Man ), those who possess the highest goodness belong only to \"the realm of morality,\" while those who are one with the Way belong to \"the realm of Heaven and Earth.\" Thus, in terms of value, the good is on a lower level than the true.\n\nIn Chapter 12 of Dao De Jing we read:\n\n\n\nThe five colors dazzle and blind the eyes; the five sounds deafen the ears; the five flavors numb the palate; indulgence in hunting them leads to dissipation and craziness.\n\n\n\nWang Bi comments:\n\n\n\nThe eyes, mouths and hearts all follow their own nature; one acts not to follow their nature, then one harms nature, and blindness, deafness, numbness and madness result."}]}
{"conversation": [{"input": "", "output": "In other words, the five colors, the five sounds and the five flavors are all \"man-made\" and have lost the original character of Nature. Laozi regarded plain simplicity as beauty (jian su bao pu ). 7 One should heed what is natural. Artifice results in a loss of the beauty of original nature and a lack of artifice preserves natural beauty. Thus in Chapter 41 of Dao De Jing the following passage occurs:\n\n\n\nThe supreme note has no sound, the supreme image has no form, the Way loses itself in anonymity, yet it alone excels in starting and completing.\n\n\n\nWang Bi commented:\n\n\n\nOne listens to the supreme note, but cannot hear it, because it has no sound. A note that has sound will fall, necessarily, into either the second note on the pentatonic scale or the first. When it is thus discriminated, it cannot assemble a crowd. Therefore a note that has sound is not the supreme note."}]}
{"conversation": [{"input": "", "output": "If an image has form then there will be discrimination, and if there is discrimination then it will either be warm or burning. If not burning, it will be cold. And so an image that has form is not the supreme image.\n\nAll these good things are completed by the Way. In terms of image, it is the supreme image among all images, and is image without form. In terms of note, it is the supreme note among notes, and is the note of silence."}]}
{"conversation": [{"input": "", "output": "The music which is one with the Way is supreme music and the image which is one with the Way is supreme image. The supreme music encompasses all music, while the supreme image encompasses all forms. Music is dependent on sound and painting is dependent on form, but for Laozi the supreme music is without sound and the supreme painting lacks all forms. Because lack of sound or form harmonizes with the principles of \"nature and non-action,\" they constitute true beauty. From this we can see that for Laozi the good and the beautiful derive from the true (the Way) and are specific manifestations of the Way. In the final chapter of Dao De Jing , Chapter 81, the following passage occurs:\n\n\n\nFealty words are not beautiful,\n\nBeautiful words are not about fealty.\n\nGood persons don't argue,\n\nThose who argue are not good.\n\nMen of knowledge are without depth,\n\nThose who have depth do not (seek) knowledge."}]}
{"conversation": [{"input": "", "output": "Those who have depth do not (seek) knowledge.\n\n\n\nI believe that this passage expresses Laozi's hierarchy of the good, the true and the beautiful. \"The beautiful\" is spoken of in terms of speech(which can stand for literature), \"the good\" is spoken of in the context of deeds or actions, and \"the true\" is spoken of in terms of intelligence. \"True knowing\" is superior to \"true goodness,\" which in turn is superior to \"true beauty,\" thereby creating a hierarchical series of criteria. This is the model of Laozi's quest in the realm of life."}]}
{"conversation": [{"input": "", "output": "When we say that Laozi's view of \"the good, the true and the beautiful\" has certain points in common with Hegel's philosophy, we are only saying that there are certain similarities in the arrangement of these three criteria of value orientation. In Hegel's philosophical system, \"morality,\" \"art,\" and \"philosophy\" all belong to the realm of spiritual philosophy. Spiritual philosophy is the third part of Hegel's philosophical system; it constitutes the third great stage of self-development in the direction of pure spirit—the description of the spiritual stage. The spiritual stage is the unity of the logical and natural stages, and it is self-existing and self-acting. During the transition from self-existing to self-acting, spirit experienced a complicated developing process which consists of three stages: (1) Subjective spirit, (2) Objective spirit, and (3) Absolute spirit. \"Morality\" belongs to objective spirit. Objective spirit means the spirit that manifested itself in the external objective world, which"}]}
{"conversation": [{"input": "", "output": "itself in the external objective world, which refers not to the natural world, and only to the spiritual world, say, different spheres of human social life and human history. It consists of (1) Abstract law(property law), (2) Morality, and (3) three ethic (family, citizen society, country) developing stages. Objective spirit is inferior to absolute spirit in the stage of spirit development, thus also inferior to \"art\" and \"philosophy\" which belong to absolute spirit. To Hegel, both subjective spirit and objective spirit are partial: Subjective spirit such as soul, sense, consciousness, mind, will, etc. is inner conscious state of individuals, not yet actualized as the reality of existence. Objective spirit such as property, law, morality, politics, family, society, country, etc. is objective though, with no self-consciousness. The essence of spirit is unlimited, absolute, and free, therefore it has to keep on developing to avoid the partiality of subjective spirit and objective spirit and to prevent the"}]}
{"conversation": [{"input": "", "output": "spirit and objective spirit and to prevent the incident of their opposition between each other, as a result of which spirit could ascend to the supreme stage. Absolute spirit is the complete and full realization of spirit unto itself. It is both subjective and objective. And apart from taking itself as the object and manifesting its essence self-consciously, it has no other purpose, hence truly unlimited, absolute, and free. \"Art,\" \"religion,\" and \"philosophy\" as three developing stages of the absolute spirit are identical as far as their contents are concerned, for their differences are only forms. Hegel said: \"The element of the universal spirit's existence (Dasein) is characterized by intuition and image in art, feeling and representational thought in religion, and pure and free thought in philosophy.\" 8 By listing those three stages of absolute spirit as such, Hegel tries to show that the self-realization of absolute spirit also accords to the process from sensuous intuition, through the representational"}]}
{"conversation": [{"input": "", "output": "sensuous intuition, through the representational thought (he also names it as \"pictorial thinking\"), and to abstract thinking. Therefore, philosophy is the highest, freest, wisest state of absolute spirit. He said, \"The most perfect method of knowledge proceeds in the pure form of thought, and here the attitude of man is one of entire freedom.\" 9 By saying \"pure form of thought,\" he means pure conception and logical category. The sensuous form of art can not fully embody infiniteness, absoluteness and freeness of absolute spirit (idea), because it was confined by the sensuous form somehow. \"This at the same time makes it plain that the manifestation of truth in a sensuous form is not truly adequate to the spirit.\" 10 Only philosophy is the prefect way to realize \"truth.\" According to Hegel's philosophy of mind, \"philosophy\" is the most accomplished form of truth, the supreme one; and the quest of \"beauty\" (\"art\") being the sensuous manifestation of the idea, only in the developing stage, apparently inferior"}]}
{"conversation": [{"input": "", "output": "only in the developing stage, apparently inferior to \"philosophy.\"Being the inner belief of good or bad, \"morality\" is even inferior to the developing stage of \"art.\" 11 That is to say, as far as the value theory is concerned, Hegel's idea about the sequence of \"the true, the good, and the beautiful\" can be referred to as \"the true ← the beautiful ← the good.\" In this sense, his point is not the same as Laozi's philosophy, but they share the same view that \"the true\" is superior to both \"the beautiful\" and \"the good.\" As we have said before, Chinese traditional philosophy tends to actually reach a kind of spiritual realm of \"the true, the good, and the beautiful,\" while Western philosophy tries to establish a kind of thought system to rationalize the value of \"the true, the good, and the beautiful.\" Arguably, the former is pursuing a kind of enlightenment, and the latter is only discussing about its quest for \"knowledge.\""}]}
{"conversation": [{"input": "", "output": "III．Zhuangzi's Quest in the Realm of Life\n\nLike Laozi, Zhuangzi made the Way the highest category in his philosophy, but Zhuangzi's philosophy did not concentrate on proving the limitlessness, absoluteness and eternity of the Way (even though he devoted quite a bit of space in his writings to these questions), but rather on proving the spiritual limitlessness, absoluteness and eternity of those persons, such as perfected men, spirits and sages, who had acquired the Way."}]}
{"conversation": [{"input": "", "output": "The first chapter of his Zhuangzi is entitled \"Roaming Free\" (Xiaoyao You ) and the theme of this chapter is a discussion of the question of how man can attain absolute spiritual freedom. According to Zhuangzi, while the roc (peng creature) had a wing span of three thousand li and could rise to a height of ninety thousand li and Liezi could ride on the wind over eight hundred li in a day, actions which would seem sufficiently free, they did not in fact constitute true freedom. For the roc to fly ninety thousand li a vast expanse of space was required; to travel those eight hundred li , Liezi had to rely on the force of the wind. These actions were \"conditional\" (youdai ), and only the \"unconditional\" (wudai ) can be described as the attainment of true freedom. Thus he said: \"If one is able to follow the laws of nature and grasp the transformations of the six breaths and roam freely in a limitless domain, what does one need to rely on?\" Relying on nothing, this \"roaming free\" was \"unconditional.\" It"}]}
{"conversation": [{"input": "", "output": "this \"roaming free\" was \"unconditional.\" It constituted absolute freedom. But how could one attain this realm? Zhuangzi believed that ordinary mortals could not attain this realm. Only perfected men, deities and sages could do so, because \"perfected men have no self, deities exert no effort and sages know no name.\" To have no self (wu ji ) is to \"extinguish the self\" (sang wo ) and in \"Discussion of the Equality of Things\" (Qiwu Lun ) Zhuangzi wrote: \"Now I have extinguished myself.\" In the chapter entitled \"Great Master\" (Da Zongshi ) there is a passage which describes \"sitting in forgetfulness\" (zuowang ), which can be called a description of \"having no self\" in this realm of absolute freedom:"}]}
{"conversation": [{"input": "", "output": "\"I have made progress,\" Yan Hui said.\n\n\"How have you progressed?\" Confucius asked.\n\n\"I have forgotten benevolence and righteousness,\" Yan Hui replied.\n\n\"Fine, but that's not enough,\" Confucius said.\n\nSeveral days later Yan Hui again saw Confucius, and said, \"I have made progress.\"\n\n\"How have you progressed?\" Confucius asked.\n\n\"I have forgotten the rites and music,\" Yan Hui replied.\n\n\"Fine, but that's not enough,\" Confucius said.\n\nSeveral more days passed, and Yan Hui again saw Confucius and announced, \"I have made progress.\"\n\n\"How have you progressed?\" Confucius asked.\n\n\"I sat in forgetfulness,\" Yan Hui replied.\n\n\"What do you mean by saying you sat in forgetfulness?\" Confucius asked in alarm.\n\nYan Hui replied, \"My limbs fell away, I cast aside my intelligence, I left behind my body, and I forgot all that I know. I merged with the Great Way. That is what I meant by saying that I sat in forgetfulness.\""}]}
{"conversation": [{"input": "", "output": "\"To be of one body with the myriad things and to have no preferences, and to participate in the transformations of the myriad things and to depend on no things—this means you have become a sage! I wish to follow in your footsteps.\""}]}
{"conversation": [{"input": "", "output": "The realm to which Zhuangzi's \"sitting in forgetfulness\" belongs is the realm in which he describes one as \"transcending self\" or \"having extinguished the self.\" In the text quoted above, Yan Hui sets out from a denial of mundane morality, then enters a state in which the various fetters imposed on the spirit by the body and knowledge which befuddles the spirit are all eliminated. He then finally attains a mental realm in which \"his body is like desiccated timber and his mind is like cold ashes,\" a realm which transcends material gain, morality, life and death, and in which there are no restrictions from internal and external truths, untruths, likes, hatreds, beauty, and ugliness. That realm was, moreover, typified by \"the oneness of Heaven and Earth\" and \"unity with the Way.\" The most significant feature of that realm was \"the rejection of knowledge,\" which was the elimination of all discriminatory and conceptual cognitive activities, what Zhuangzi elsewhere called \"mental fasting,\" or \"following the inner"}]}
{"conversation": [{"input": "", "output": "called \"mental fasting,\" or \"following the inner channels of the ear and eye, yet being beyond the knowledge of the mind.\""}]}
{"conversation": [{"input": "", "output": "\"The perfected men, deities and sages\" Zhuangzi describes had all transcended the mundane world in this way and had achieved an absolute spiritual freedom conferred by \"sitting in forgetfulness\" and \"mental fasting.\" In the chapter entitled \"Tian Zifang\" we read:\n\n\n\nThe perfected man looks down from the blue sky above, conceals himself in the Yellow Springs below, and soars in every direction, his expression remaining unchanged.\n\n\n\nThe \"deities\" are described in the chapter entitled \"Heaven and Earth\":\n\n\n\nThe supreme deities ride on the light and their form vanishes. This is called abandoning space. To exhaust life and scatter the emotions, to share in the delight of Heaven and Earth and to be unencumbered by the myriad things so that the myriad things return to their true feelings—this is called merging with the dark mystery.\n\n\n\nIn the chapter \"Curbing the Mind\" we read:"}]}
{"conversation": [{"input": "", "output": "In the chapter \"Curbing the Mind\" we read:\n\n\n\nThe sage in life moves with Heaven and in death blends with external matter. . . . he rejects all knowledge and deceit and follows the constant laws of nature. . . . he is empty and indifferent to gain, and is one with the power of Heaven.\n\n\n\nThe ability of perfected men, deities and sages to transcend time and space and roam freely beyond the coordinates of space was the result of their ability to \"leave their bodies and discard knowledge,\" to rely in everything on nature and non-action, and to make no demands of the real world. Thus they were able to roam freely in \"a land of nothingness.\" Such roaming could, of course, only take place in the spirit. This spiritual realm of absolute freedom could only be an aesthetic realm of art. In the section entitled \"Zhi's Journey to the North\" (Zhi Bei You ) we read:"}]}
{"conversation": [{"input": "", "output": "Heaven and Earth possess great beauty, but speak no language. The seasons move in accordance with clear laws which they do not discuss. The myriad creatures have reasons for their lives but do not speak. The sages can go to the source of the great beauty of Heaven and Earth and commune with the reasons of the myriad creatures, and thus do the perfected men possess non-action. The great sages do not act, and so are said to partake of the reasons of Heaven and Earth.\n\n\n\nAnd in Tian Zifang :\n\n\n\nTo attain that realm is to gain supreme beauty and supreme joy. The gaining of supreme beauty and roaming in supreme joy define the sage."}]}
{"conversation": [{"input": "", "output": "The attaining of \"truth\" in the above passage admits the sage into the realm where \"one can wander in the heart to the beginnings of things.\" This is the realm of nature's inarticulate non-action. The highest form of beauty is \"the supreme beauty of Heaven and Earth.\" \"Sages, the perfected and the divines\" are waiting to \"go to the source of the beauty of Heaven and Earth\" (or \"prepared for the beauty of Heaven and Earth\"). Because of the very existence of Nature and non-action, \"the abandonment of form and the rejection of knowledge,\" one can gain \"ultimate beauty and roam in the midst of ultimate pleasure,\" this realm of \"ultimate beauty and ultimate pleasure\" also constituting the highest aesthetic realm of art.\n\nIn the philosophy of Zhuangzi the relationship between \"truth\" and \"beauty\" is also discussed. There is a passage in \"Autumn Floodwaters\" (qiushui ):"}]}
{"conversation": [{"input": "", "output": "Horses and oxen have four hooves, which are from Heaven. Bridle the horse's head, and pierce the bull's nostrils, this is the work of a human being. So we say: do not use human powers to destroy Heaven, do not use reason to destroy a good name, and do not use gain to harm the people. If one diligently keeps this rule and does not lose it, this is to return to the Dao ."}]}
{"conversation": [{"input": "", "output": "Zhuangzi's emphasis on \"imitating Heaven and respecting truth\" (fatian guizhen ) was opposition to all \"human actions\" (renwei ) which ran counter to original nature. The authenticity of the horse is its \"chewing the pasture and drinking water, raising its hooves and shaking them,\"but if the horse's head is bridled and the bull's nostrils are pierced, then horses and bulls lose their original nature (authenticity), and lose their freedom, thereby losing beauty and their truth. Truth and beauty are one and the same in Zhuangzi's philosophy, but truth must be \"follow the way (Dao ) of nature.\" \"Truth\" is defined in the chapter entitled \"The Venerable Fisherman\" as \"the acme of the spirit, and that which is not spirit is not sincere, and so cannot influence man's feelings.\" The ability to \"influence man's feelings\" exists when there are true feelings which cause man to gain an appreciation of beauty. \"Accomplished beauty is not uniform in its traces,\" but the most accomplished beauty is not contrived and is"}]}
{"conversation": [{"input": "", "output": "most accomplished beauty is not contrived and is able to freely manifest its authenticity. Therefore Zhuangzi's \"quest for truth\" was also in order to \"seek beauty.\" If there is no beauty, then there is also no truth to speak of. \"The quest for truth\" is a quest for a spiritual realm of untrammeled freedom."}]}
{"conversation": [{"input": "", "output": "Zhuangzi rarely affirmed morality and his thought was characterized by an anti-ethical trend. He believed that all ethical restraints were \"man-made\" and that they destroyed man's authenticity. Therefore he opposed \"using humaneness and righteousness to transform man's nature.\" Zhuangzi believed that the realization of the freedom of the individual personality was not only \"great beauty\" (damei ) but the highest form of \"morality\" (de ) and supreme goodness (shan ). In the chapter entitled \"Curbing the Mind\" (Ke Yi ) we read:\n\n\n\nIf we do not hone the intellect but are noble, if we do not practice humaneness and righteousness but are self-cultivated, if we have no great achievements but rule, if we have no rivers and oceans to roam among but roam as if we did, if we practice no breath techniques but possess longevity, we forget everything and possess nothing, then we have no limits and all beauty follows us. This is the Way of Heaven and Earth and the complete virtue of the sage.\n\n\n\nCheng Xuanying explains:"}]}
{"conversation": [{"input": "", "output": "Cheng Xuanying explains:\n\n\n\nWhen the heart is not impeded by a single obstacle, and the traces of darkness complement the Five Elements, then we have unlimited peace, are empty and expansive and arrive at the Way that cannot be exhausted. The beauty of true virtue follows and resides in the self.\n\n\n\nBy this he means that when the mind is not trapped, follows nature and practices non-action, then one sits in forgetfulness, and in total freedom. Thus one attains the ultimate whereby every beauty gathers about and follows the self. This is the movement of natural spontaneity of Heaven and Earth, as well as being the path by which the sage perfects his goodness. According to this interpretation, the \"good\" for Zhuangzi encompasses the highest beauty (\"great beauty\") within it."}]}
{"conversation": [{"input": "", "output": "From the above discussion we can see that in Zhuangzi's philosophy, \"the true, the good and the beautiful\" are a unity and they are unified in an aesthetic realm of spiritual freedom. Zhuangzi, like Laozi, sought \"oneness with the Way,\" but Laozi's unity with the Way entailed understanding and realizing the Way, which were both epistemological concerns, as well as being a form of philosophical enlightenment. For Zhuangzi, however, \"unity with the Way\" was an appreciation of, and reflection on the Way, which involved direct aesthetic perception. From this we can see that the question of \"the true, the good and the beautiful\" in the philosophy of Zhuangzi differed from that in the philosophy of Laozi, and for Zhuangzi \"the beautiful\" was paramount."}]}
{"conversation": [{"input": "", "output": "The quest for the good, the true and the beautiful in the philosophical axiology of Western philosophy can be seen to have some points in common with the views of Zhuangzi. The philosophy of Aristotle, and more especially that of Schelling, would seem to be similar to that of Zhuangzi regarding this question."}]}
{"conversation": [{"input": "", "output": "Regarding the quest for the unity of truth, goodness and beauty, Aristotle stated: \"Beauty is goodness, and the keen perception it imparts is in fact because it is goodness.\" But the manifestation of good conduct and beautiful art requires the cognition of things as its basis. From the perspective of values (axiology), Aristotle did not impart the same significance to goodness, truth and beauty. In demarcating human activities, he believed that of the three activities of cognition, practice and creation, cognition was the highest form of activity, because it was only on the basis of this particular activity that man could confront highest truths. But from the perspective of the products resulting from these three activities, Aristotle believed that the fruits of \"the quest for truth\" were theoretical sciences (such as mathematics, physics and metaphysics), knowledge for the sake of knowledge; the quests for goodness and beauty yielded the practical sciences (including politics and ethics) and the creative"}]}
{"conversation": [{"input": "", "output": "(including politics and ethics) and the creative sciences (including poetics and rhetoric), all of which have higher external goals. The former directs action, the latter directs creation. Aristotle believed that the basic nature of art was creation. He said: \"The arts are a form of creative ability, which encompasses the true process of inference.\" Here, creative activities become those activities most able to realize man's basic nature, which is logical reasoning (Aristotle once defined the parameters of man's nature as rationality). Accordingly, it would seem that we could say that in Aristotle's philosophy artistic creation which can manifest beauty itself attains the highest value, followed by actions with an external aim (such as moral practice, which belongs to the realm of the \"good\"), and then followed by knowledge for knowledge's sake which constitutes an activity involving \"the quest for truth.\" 12"}]}
{"conversation": [{"input": "", "output": "Schelling proposed the philosophical problem of \"absolute unity.\" According to his view, \"absolute unity\" was neither subject nor object, but \"the absolute undifferentiated unity of both subject and object.\" This \"unity\" can only be realized within an \"intellectual direct perception.\" \"Intellectual direct perception\" is the activity producing the directly perceived object. The unity of the two (subject and object) is, in fact, an activity of direct perception. By means of direct perception, the ego unites the self with the cosmic spirit which has unconsciously produced the natural world. Schelling believed that even the activity of \"intellectual direct perception,\" which is possible only with a philosophical genius, but not with just any one, cannot be regarded as achieving an absolute unity of subject and object because a discrepancy still exists between the direct perceiver and the directly perceived object (although this directly perceived object is produced by the free action of the direct perceiver)."}]}
{"conversation": [{"input": "", "output": "by the free action of the direct perceiver). Thus, Schelling also believed that only within \"the direct perception of art\" could a truly undifferentiated absolute unity between subject and object be realized."}]}
{"conversation": [{"input": "", "output": "This \"truly undifferentiated absolute unity\" is analogous in some aspects to Zhuangzi's concept of the realm entered through \"mental fasting\" and \"sitting in forgetfulness.\" Schelling believed that \"the direct perception of art\" is derived from inspiration and from an intense yearning of great internal power within the inner spirit. This can only be described as a mysterious spiritual realm of direct perception. Thus, for Schelling, art constitutes a supreme undifferentiated ideal world. On the basis of the view that \"the direct perception of art\" is a higher \"intellectual direct perception,\" Schelling regarded \"beauty\" as the highest value. As he saw it, \"truth\" was a question of necessity, \"goodness\" was a question of freedom, and \"beauty\" was the synthesis of the two. \"Beauty\" synthesized in art the scientific knowledge of \"truth\" and the ethical behavior of \"goodness.\" Schelling said: \"I believe that the highest ideal activity encompasses all idealized aesthetic activities. Truth and goodness can only be"}]}
{"conversation": [{"input": "", "output": "activities. Truth and goodness can only be brought into proximity within beauty. Philosophers, like poets, must have aesthetic powers.\" Thus, from the perspective of the theory of value, \"the beautiful\" for Schelling constitutes a higher value than \"the true\" or \"the good.\" 13 This schema reveals some similarities with Zhuangzi's view of these values."}]}
{"conversation": [{"input": "", "output": "IV．Brief Conclusion"}]}
{"conversation": [{"input": "", "output": "i．In the world of man Confucius, Laozi and Zhuangzi pursued three different quests, and their philosophies manifest three different value orientations. I believe that in philosophical systems embodying any value we find a quest for the unity of truth, goodness and beauty, but philosophers have different views on how to effect and attain this unity. From the perspective of the development of mankind's culture, we cannot demand that philosophies are similar. In China's pre-Qin period, philosophy richly flowered because of this very diversity of value orientation. Philosophers at that time were able to approach the ultimate questions of life from an unusually broad perspective and realm, and this enabled Chinese philosophy to take its place beside that of other great contemporary cultures, such as Indian and Greek. It is right because it is pluralistic, not monistic. It can quest the issue of ultimate concern about universe and life from different approaches. If the development of pre-Qin philosophy could have"}]}
{"conversation": [{"input": "", "output": "the development of pre-Qin philosophy could have some value nowadays, I believe one of the important elements is its plurality. Plurality of philosophy could make itself fully developed, and \"centralization\" would only suffocate the vitality of philosophy eventually. Currently, world culture and philosophy are showing the tendency of pluralistic development under the global consciousness; we can follow with this developing tide to establish the Chinese modernized philosophy."}]}
{"conversation": [{"input": "", "output": "ii．If the historical philosophies could betray its modern implication, and be practiced in reality in society, we have to give them a modern interpretation. The interpretation of the philosophical thought of Confucius, Laozi, and Zhuangzi above is an attempt doing this. The interpretation of their thought can only be \"both their philosophy and yet not their philosophy.\" Because what we said in this article is the interpretation derived from the philosophy of Confucius, Laozi, and Zhuangzi, and its foundation is the philosophy of Confucius, Laozi, and Zhuangzi, thus we can say it IS \"the philosophy of Confucius, Laozi, and Zhuangzi.\" Also it is \"the interpretation derived from the philosophy of Confucius, Laozi, and Zhuangzi,\" since it is an inferred interpretation, hence it is NOT (or not totally) the philosophy of Confucius, Laozi, and Zhuangzi. Only by this can we extend the implication of the philosophy of Confucius, Laozi, and Zhuangzi. Right because it is derived from the philosophy of Confucius, Laozi,"}]}
{"conversation": [{"input": "", "output": "derived from the philosophy of Confucius, Laozi, and Zhuangzi nowadays, the modern implication has actualized, and philosophy has developed. Making a comparative study of the philosophy of Confucius, Laozi, and Zhuangzi from the point of axiology, and revealing their different orientation in the axiology of their philosophy, can not only show us what \"plurality\" means to the cultural and philosophical development, but also make an example of distinctive type of philosophical system and respective orientation of life value. Meanwhile it can also show our attention and comprehension to \"the true, the good, and the beautiful\" today. Undoubtedly, this would be very meaningful for the philosophical studies today."}]}
{"conversation": [{"input": "", "output": "iii．It is significant to understand (interpret, study) the characteristics of Chinese philosophy with Western philosophy as a frame of reference. In the history of traditional Chinese philosophy, although there had never been a particular philosopher who explicitly elaborated on \"the true, the good and the beautiful,\" it on no accounts means these concepts are nowhere to be found in traditional Chinese philosophy. This article is an endeavor to demonstrate the rich content concerning \"the true, the good, and the beautiful\" in traditional Chinese philosophy, with Western philosophy as a frame of reference. By so doing, the connotations of traditional Chinese philosophy get extended against the background of Western philosophy; the same can be said of Western philosophy as well. In comparison and juxtaposition with each other, the characteristics of traditional Chinese philosophy and of Western philosophy can be brought into high relief, despite their own peculiarities. Thus the two can be complementary to"}]}
{"conversation": [{"input": "", "output": "Thus the two can be complementary to each other. If we can say the discussion about \"the true, the good, and the beautiful\" on the part of Western philosophers belongs to the sphere of knowledge (or belief, say, Christianity), the Chinese philosophers' quest in that regard, generally falls within the spiritual realm. All in all, traditional Chinese philosophy and Western philosophy, though each having its own peculiar characteristics, can also enrich and enlighten each other."}]}
{"conversation": [{"input": "", "output": "捌　再论中国传统哲学的真善美问题 *\n\n\n人类的精神生活的最高追求是什么？我想应该是追求“真”“善”“美”，并使三者在一系统中统一起来。当然，什么是“真”，什么是“善”，什么是“美”，不同的思想家的看法肯定是不相同的，而“真”“善”“美”如何统一在一个系统中，更可能是仁者见仁，智者见智了。这样的问题没有办法有什么共同的定论，也不需要有什么定论。但是，人们要去追求真、善、美，思想家们要建构真、善、美统一的系统，则是无可怀疑的。中国传统哲学对人生境界的追求也可以说是中国古代哲学家对真、善、美的追求。过去我写过一篇《论中国传统哲学中的真善美问题》， 1 主要是讨论儒家对真、善、美问题的看法，而且是一种历史性的论述。现在这篇文章将不仅限于儒家，也不想用历史论述的写法，因为那样不易集中，而且文章将会很长。因此，本文将选有代表性的典型哲学家的思想来进行分析。\n\n我国先秦哲学家们的思想一直影响着中国哲学的发展，其中孔子、老子、庄子的思想影响可以说是最大。如果我们把这三位大哲学家作为典型，并通过他们来讨论中国传统哲学中不同类型哲学家的人生境界问题，也许会对中国传统哲学关于人生境界的问题有一总体的了解。\n\n四十年前，沈有鼎先生在英国牛津大学作研究时，曾给国内朋友写过一封信，他在信中说：\n\n\n\n康德的价值论和黑格尔的价值论有一个重要不同点，如下所示：\n\n康德：善←美←真\n\n黑格尔：真←美←善\n\n从这里可以看出康德是中国人，黑格尔是印度人（或希腊人）。 2\n\n\n\n沈先生的这个论断非常有见地，并富有启发性。从中国传统哲学的主流儒家思想来看确实如此，但如果从中国传统哲学价值论的角度看不同学派或不同哲学家就不全然如此了。照我看，中国传统哲学在真、善、美问题上大体可以分为三大系统，这就是孔子、老子和庄子的思想在真、善、美问题上有如下的不同：\n\n\n\n孔子：善←美←真\n\n老子：真←善←美\n\n庄子：美←善←真\n\n\n\n照这个图式，如果我们作点比附，大体可以说在真、善、美问题的价值论上，孔子接近于康德，老子接近于黑格尔，庄子从一个有限的方面看则接近于谢林或者亚里士多德。当然比附总是有局限性的，不可能照顾到各个方面，但它或者能给人们提供一个思考的方向。\n\n一、孔子对人生境界的追求"}]}
{"conversation": [{"input": "", "output": "一、孔子对人生境界的追求\n\n在《论语·为政》篇中记载着孔子的一段话，他说：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲不逾矩。”我们知道，孔子和以后的儒家都认为，人们的生死和富贵不是能靠其自身的努力而追求到的，但人们的道德和学问的高低却因其自身努力的不同而有不同。上面引的孔子的那段话可以说是孔子对他一生的生活道路的描述，或者说是他一生修养的过程，也就是孔子本人对真、善、美的追求和了解的过程。从“十有五而志于学”到“四十而不惑”，可以说是他成圣成贤的准备阶段，从“知天命”到“从心所欲不逾矩”可以说是他成圣人的深化过程。“知天命”可以解释为对“天”（宇宙人生的终极关切问题）有了一种认识和了解，这也许可以算是“求真”的范围，因为这一阶段孔子仍然把“天”看成认识的对象，还没有达到“同于天”的阶段，也就是说还没有达到与“天”合一的境界。郭象在《庄子序》中说：“夫庄子者，可谓知本矣……言虽无会而独应者也。夫应而非会，则虽当无用。”盖能与天地万物之本体相应者可谓“知”本。既为“知”本，则仍与天地万物之本体为二，仍把天地万物之本体视为认识的对象，尚未与天地万物之本体会合为一。此境界虽高，但还不能“从心所欲不逾矩”。"}]}
{"conversation": [{"input": "", "output": "“六十而耳顺”，这句话向来有不同解释，杨伯峻先生在《论语译注》中说：“‘耳顺’这两个字很难讲，企图把它讲通的人也有很多，但都觉牵强……”我认为，杨先生的注解大概是符合孔子原意的。晋李充曾说“耳顺”是“心与耳相从”，这也许是杨先生的解释所本。晋孙绰用玄学思想解释这句话说：“耳顺者，废听之理也，朗然自玄悟，不复役而后得，所谓不识不知顺帝之则。”这应是一种超乎经验的直观而得宇宙大全之理的境界，是一种“内在超越”的境界。照现代解释学的看法，凡是对前人思想的解释，都有解释者的意见在内；不过，解释和被解释之间总有某些联系，否则也就无所谓“解释”了。历来的思想家对孔子思想的解释大都如此。这里，我再引用朱熹对这句话的解释，他说：“声入心通，无所违逆，知之之至，不思而得也。”“声入心通”当和“声音”有关（“有声之音”和“无声之音”都可以包括在内）；“知之之至”应是超于“知天命”的境界，这种境界是“不思而得”的，所以是超于认识的。我想，它可以解释为一种直觉的审美境界，它所得到的是一种超乎经验的直觉意象，也可以说是一种艺术的境界、“美”的境界。这种对“六十而耳顺”的解释或许“牵强”，但照杨伯峻的看法，自古以来的“解释”大都牵强，我的这一解释无非是在诸种“牵强”的解释中再增加一种而已。但我自信这种解释不能说全无道理，特别是由哲学的观点看，它或许是有新意的。我们知道，孔子对音乐很有修养，他“在齐闻韶”“三月不知肉味”；“三月不知肉味”自然是“不思而得”的一种极高的审美境界。孔子还对他所达到的这种境界有所说明，他说：“不图为乐之至于斯也。”即想不到听音乐竟能达到如此境界。这种境界是一种超越的美的享受。"}]}
{"conversation": [{"input": "", "output": "“七十而从心所欲不逾矩”，朱熹注说：“矩，法度之器，所以为方者也。随其心之所欲，而自不过于法度，安而行之，不勉而中。”这是一种与天地万物为一体的境界，它是在“知真”“得美”而后达到的一种圆满的“至善”的境界。孔子认为“尽美”比不过“尽善尽美”，《论语·八佾》篇中记载：“子谓韶，‘尽美矣，又尽善也’；谓武，‘尽美矣，未尽善也’。”这里的“尽善”是说“极好”，但说事物“极好”总在一定程度上（至少在儒家那里）是和道德的价值判断联系在一起的。孟子说：“充实之谓美。”此处的“美”实也含有某种道德价值判断的意义。朱熹注说：“力行其善，至于充满而积实，则美在其中，而无待于外矣。”“善”是一种内在的“美”，极高的人格美。看来，朱熹认为“善”从某方面说可以包含“美”。“尽善”之所以高于“尽美”，实因为“尽善”即“尽善尽美”。这里我们似乎可以说，孔子的人生境界（或圣人的境界）是由“知真”“得美”而进于“安而行之，不勉而中”的圆满至善的境界，即由“真”而达于“美”再达于“善”。"}]}
{"conversation": [{"input": "", "output": "“善←美←真”正是康德哲学的特点。照康德看，实践理性优于思辨理性。他的《纯粹理性批判》所研究的是以理智行使职能的现象界为对象，它受自然的必然律支配；《实践理性批判》所研究的是以理性行使职能的本体为对象，它不受必然律支配，它是自由的。前者是自然，后者是道德。前者属于理论认知的范围，后者属于道德信仰的范围，两者之间无法直接沟通。因此就有一个问题，即如何在理论认知（认识论）与道德信仰（伦理学）之间架起一座桥梁，使之得以沟通，这就是康德哲学所必须解决的一个问题，于是他又写了《判断力批判》。在该书的开头处他写道：“在自然概念的领域，作为感觉界，和自由概念的领域，作为超感觉界之间，虽然固定存在着一不可逾越的鸿沟，以致从前者到后者（即以理性的理论运用为媒介）不可能有过渡，好像是那样分开的两个世界，前者对后者绝不能施加影响；但后者却应该对前者具有影响，这就是说，自由概念应该把它的规律所赋予的目的在感性世界里实现出来；因此，自然界必须能够这样地被思考着：它的形式的合规律性至少对于那些按照自由规律在自然界中实现目的的可能性是互相协应的——因此，我们就必须有一个作为自然界的基础的超感觉界和在实践方面包含于自由概念中的那些东西的统一体的根基。虽然我们对于根基的概念既非理论地、也非实践地得到认识的，它自己没有独特的领域，但它仍使按照这一方面原理的思想形式和按照那一方面原理的思想形式过渡成为可能。” 3 康德认为，正是判断力把理智（纯粹理性）与理性（实践理性）联合起来，而判断力既略带有理智的性质，也略带有理性的性质，又不同于二者。康德把人的心灵分为知、情、意三个部分。有关“知”的部分的认识能力是理智，这是纯粹理性；有关“意”的部分的认识能力是理性，这是超于经验之上的实践理性；有关“情”的部分的认识能力则正是康德所说的“判断力”。由于“情”介于“知”和“意”之间，它像“知”一样地对外物的刺激有所感受，它又像“意”一样地对外物发生一定的作用，所以判断力介于理智与理性之间。\n\n一方面，判断力像理智，它所面对的是个别的局部的现象；另一方面，它又像理性一样，要求个别事物符合于一般的整体的目的。这样，面对局部现象的理解力和面对理念整体的理性，就在判断力上碰头了。判断力要求把个别纳入整体中来思考，所以判断力能够作为桥梁来沟通理智和理性。 4 从而康德建构了他的“善←美←真”哲学的三部曲。"}]}
{"conversation": [{"input": "", "output": "当然，孔子的哲学和康德的哲学从价值论上看虽然确有其相似之处，但是他们建构哲学的目标则是不相同的。孔子建构的是人生哲学的形态，而康德则要建构一个完满的哲学理论体系。这也许可以视为中西哲学的一点不同吧。如果我们把孔子这一由“知天命”到“耳顺”再到“从心所欲不逾矩”的过程和我们所概括的中国传统哲学关于真、善、美的基本命题相对照，也许可以说“五十而知天命”是追求“天人合一”的层次，“六十而耳顺”是达到“情景合一”的层次，“七十而从心所欲不逾矩”则是实践“知行合一”的层次。\n\n“天人合一”属于“智慧”（知）的方面，“情景合一”属于“欣赏”（情）的方面，“知行合一”则属于“实践”（意）的方面。照儒家看，这三者是不可分的。做人既要了解宇宙大化之流行，又要能欣赏天地造化之功，更应在生活实践中再现宇宙的完美和完善。就以上的分析看，孔子的“知天命”、“耳顺”和“从心所欲不逾矩”都是就人生境界的追求说的，这是孔子对自己追求真、美、善的总结。\n\n二、老子对人生境界的追求\n\n对一般人（包括儒家）所追求的真、善、美，老子似乎都持否定态度。如他说“绝圣弃知”，反对追求一般的知识；“五色令人目盲”，反对一般的对美的追求；“大道废，有仁义”，反对一般的道德观念的“善”。是否老子就不主张追求真、善、美的人生境界呢？我想不是的。他追求的是一种超越世俗的真、善、美，这就是所谓“同于道”的境界。看来，老子把“道”视为真、善、美的统一。\n\n《道德经》第二十五章中说：“人法地，地法天，天法道，道法自然。”这可以说是老子对人生境界追求的叙述。他认为，人最高的理想是效法“道”，而“道”是自然而然的。他所说的“道”是什么？在《道德经》中有多种涵义，但最基本的涵义应是指超越性的最高的准则。 5 《道德经》第十四章中说：“视之不见，名曰夷；听之不闻，名曰希；搏之不得，名曰微。此三者不可致诘，故混而为一。其上不皦，其下不昧，绳绳不可名，复归于无物。是谓无状之状，无物之象，是谓惚恍。迎之不见其首，随之不见其后，执古之道，以御今之有。能知古始，是谓道纪。”这段话分析起来有以下三层意思：\n\n1．“道”是超于感官经验的，“无色”（夷）、“无声”（希）、“无形”（微）都是用以说明“道”的超越性。明释德清《道德经解》：“致诘，犹言思议。”“不可致诘”，即不可思议。此“不可致诘”的“混而为一”者就是“道”。"}]}
{"conversation": [{"input": "", "output": "2．“道”虽是超越性的，但它却是最真实的事物存在的根据，“无状之状，无物之象”。王弼注说：“欲言无耶，而物由以成；欲言有耶，而不见其形”，“无形无名者，万物之宗也”。“宗”者主宰义、根据义。“无状之状，无物之象”的“惚恍”可以作为一切“状”“象”存在之根据。“惚恍”，王弼注谓：“不可得而定也。”这就是说，“道”无规定性。凡有规定性者，均在经验之中；而无规定性者，则超越于经验之外。所以《道德经》第二十一章说：“道之为物，惟恍惟惚。惚兮恍兮，其中有象；恍兮惚兮，其中有物。窈兮冥兮，其中有精；其精甚真，其中有信。”“道”虽无规定性，但可做成一切有规定性之“物”，故为最真实的存在，亦即事物之本体。\n\n3．“道”作为一切事物存在的根据，是就其为超越性的最高准则说的。“纪者，理也。” 6 “道纪”，即“道”作为从古至今天地万物的最高准则。\n\n从以上三点可以说明，老子的哲学是要探求天地万物之本源、存在之根据，从而创造了以“道”为超越性的最高准则的哲学体系。老子的这种对宇宙本体的讨论，实属对终极“真理”探求的范围。\n\n老子把“道”作为他的哲学体系的最高范畴，人掌握了“道”也就是掌握了“真理”，而人生的目的正在于此。因此，老子把“同于道”作为人生的最高追求，他说：“从事于道者同于道。”王弼注说：“道以无形无为成济万物，故从事于道者以无为为君，不言为教，绵绵若存，而物得其真，与道同体，故曰同于道。”“同于道”即是“与道同体”。看来，老子认为人和道的关系不是把“道”作为一般认识的对象（因“道”无名无形），而是应“体道”，即与“道”合一，所以“同于道”只是一种极高的人生境界，一种超越世俗的“得道”的境界。这正是老子所追求的最高境界。"}]}
{"conversation": [{"input": "", "output": "那么老子对“善”和“美”又如何看呢？我们知道，老子的“道”的基本特性是“自然无为”，所以他也把“自然无为”作为“善”和“美”的标准。他说：“大道废，有仁义。”因为“仁义”等等都是“人为”的，不仅不合“自然无为”的原则，而且破坏了“道”，只有把这些“人为”的东西去掉，人们才可以有真正的“善”，所以他说：“绝仁弃义，民复孝慈。”只有抛弃掉“仁义”等一切“人为”的道德观念，人们才可以恢复自然而然的人际关系。《道德经》第八章中说：“上善若水，水善利万物而不争，处众人之所恶，故几于道。”有道德的人其性如水，水对万物都有利，可是并不争说于万物有利，它能处于在下的地位（第六十六章说：“江海所以能为百谷王者，以其善下之，故能为百谷王”），因此近于“道”。这说明有道德的人只是接近于“道”的境界，而不是“同于道”的境界。如果用冯友兰先生《新原人》中的“四种境界”的说法，“上善”的人只是“道德境界”，而“同于道”者才是“天地境界”。所以，从价值论上看，“善”较“真”为低一层次的。\n\n《道德经》第十二章中说：“五色令人目盲，五音令人耳聋，五味令人口爽，驰骋畋猎令人心发狂。”王弼注说：“耳目口心皆顺其性也，不以顺性命，反以伤自然，故曰盲、聋、爽、狂也。”这就是说，“五色”“五音”“五味”等都是“人为”的，是失去“自然”本性的。老子把朴素看成是“美”，“见素抱朴”， 7 一切都应听其自然，按其本然，有做作则失去其本然之“美”，无做作才可存其自然之“美”。因此《道德经》第四十一章中说：“大音希声，大象无形，道隐无名，夫唯道，善贷且成。”王弼注说：“听之不闻曰希，不可得闻之音也，有声则有分，有分则不宫而商矣，分则不能统众，故有声者非大音也。”“有形则有分，有分者不温则炎，不炎则寒，故象而形者非大象。”“凡此诸善，皆是道之所成也。在象则为大象，而大象无形；在音则为大音，而大音希声。”合乎“道”的音是“大音”，合乎“道”的象是“大象”，“大音”可以统括一切“音”，“大象”可以成就一切“形”。就音乐看必有声音，就绘画看必有图形，但老子认为最高超的音乐应是无声的，最绝妙的绘画应是无形的。因为“无声”“无形”合乎“自然无为”的原则，所以是真正的“美”。从这里看，老子的“善”和“美”都是由“真”（“道”）派生的，都是“道”的特性的表现。《道德经》的最后一章即第八十一章中说：\n\n\n\n信言不美，美言不信；\n\n善者不辩，辩者不善；\n\n知者不博，博者不知。"}]}
{"conversation": [{"input": "", "output": "信言不美，美言不信；\n\n善者不辩，辩者不善；\n\n知者不博，博者不知。\n\n\n\n我认为，这一由“美”（言词“美”的标准在于平实）而“善”（行为“善”的标准在于诚实）而“真”（智慧“知”的标准在于真实）也许是老子对“真”“善”“美”的一种次第的安排。“美”是就言词（可作文学的代表）说的，“善”是就行为（可作道德的代表）说的，“知”是就智慧（可作知识的代表）说的。“真知”高于“真善”，又高于“真美”，这样就构成了一个层次的序列。这是老子对人生境界追求的一个模式。"}]}
{"conversation": [{"input": "", "output": "我们说老子哲学关于真、善、美的看法和黑格尔哲学有某些相似之处，这仅仅是就他们对真、善、美在价值取向的安排上有某些相似之处而言。在黑格尔哲学体系中，“道德”“艺术”“哲学”都是属于精神哲学的范围。精神哲学是黑格尔哲学体系的第三部分，它是对于绝对精神在其自身发展的第三大阶段——精神阶段的描述。精神阶段是逻辑阶段和自然阶段的统一，它是自在而又自为的。精神从自在到自为也有一个复杂的发展过程，这个过程包括三个阶段：（1）主观精神；（2）客观精神；（3）绝对精神。“道德”属于客观的精神。所谓“客观精神”是指精神把自己体现在外在的客观世界中，但这客观世界不是指自然界，而是指具有精神性的世界，即人类社会生活和人类历史的不同领域，它包括：（1）抽象法（财产法）；（2）道德；（3）伦理（家庭、市民社会、国家）三个发展阶段。客观精神在精神发展的阶段上低于绝对精神，因而低于属于绝对精神的“艺术”和“哲学”。照黑格尔看，主观精神和客观精神都各有其片面性：前者如灵魂、感觉、意识、理智、意志等等都是个人的内在的意识状态，没有实现为现实的存在；后者如财产、法律、道德、政治、家庭、社会、国家等等，虽然是客观的，但没有意识到自己。但是，精神的本性是无限的、绝对的、自由的，因而它就必须继续向前发展，以克服主观精神和客观精神的片面性和两者的对立，从而上升到精神的最高阶段。绝对精神是精神对它自己的完全和充分的认识，它既是主体又是客体，它除去以自身为对象和自觉地表现其本质以外，再没有别的目的，从而它是真正无限的、绝对的、自由的。而“艺术”“宗教”“哲学”是绝对精神发展的三个阶段，这三者在内容上是一致的，它们的不同只是在形式方面。黑格尔说：“在艺术中是直观和形象，在宗教中是感情和表象，在哲学中是纯自由思想。” 8 黑格尔如此排列绝对精神发展的三个阶段，是要表明绝对精神对它自身的认识也要遵循从感性直观经过表象（他又称之为“图像式的思维”）上升到抽象思维的过程。所以“哲学”是绝对精神的最高的、最自由的和最智慧的形态。他说：“认识真理最完善的方式，就是思维的纯粹形式（引者按：指纯粹概念、逻辑范畴而言）。人采取纯思维方式时，就最为自由。” 9 艺术的感性形式不能完全体现绝对精神（理念）的无限、绝对和自由，因为它毕竟要受到感性形式的限制，“用感性形式表现真理，还是不能真正适合心灵的表现方式。” 10"}]}
{"conversation": [{"input": "", "output": "10 只有哲学才是认识“真理”的最完善的形式。从黑格尔的精神哲学看，他把“哲学”作为真理最完善的方式，看成是最高的；而把“美”的追求（“艺术”）作为“理念的感性显现”，视为低于“哲学”的发展阶段；“道德”作为行为主体对善与恶的内在信念，则又低于“艺术”的发展阶段了。 11 这就是说，如果从价值论上看，黑格尔对“真”“善”“美”的看法就是“真←美←善”。这在层次上虽与老子哲学不完全相同，但把“真”看得高于“美”和“善”，则是与老子相同的。不过，正如我们在前面讨论孔子思想时所说，中国传统哲学所注重的是追求一种达到“真”“善”“美”的境界，而西方哲学所注重的是建立一种论证“真”“善”“美”的价值的思想体系。前者可以说主要是追求一种觉悟，而后者则主要是对“知识”的探讨。"}]}
{"conversation": [{"input": "", "output": "三、庄子对人生境界的追求\n\n和老子一样，庄子也把“道”作为他的哲学的最高范畴，但庄子哲学主要不在于论证“道”的无限性、绝对性和永恒性（虽然他对此也颇花费了不少笔墨），而主要论证的是得道之人（如至人、神人、圣人等）在精神上的无限性、绝对性和永恒性。\n\n《庄子》书的第一篇叫《逍遥游》，这篇的主旨是讨论人如何达到精神上的绝对自由的问题。照庄子看，大鹏击水三千、扶摇九万，列子御风日行八百，看起来是够自由的，但实际上并不是完全自由。大鹏飞行九万里，需要有广大的空间；列子日行八百，也得靠风力。这些都是“有待”的，而只有“无待”才可以说达到真正的自由。所谓“无待”是说不需要任何条件，所以他说：“若夫乘天地之正，而御六气之辩，以游无穷者，彼且恶乎待哉！”这种“逍遥游”是无所待的，从而是绝对和自由的。但是如何才能达到这一无待的绝对自由的境界呢？庄子认为，这不是一般人可以达到的，只有“至人”“神人”“圣人”等才可以达到，因为“至人无己，神人无功，圣人无名”。“无己”就是“丧我”，《齐物论》中说：“今者吾丧我”。在《大宗师》中有一段话讲到“坐忘”，可以说是对“无己”这种精神绝对自由境界的描述：\n\n\n\n颜回曰：“回益矣。”仲尼曰：“何谓也？”曰：“回忘仁义矣。”曰：“可矣，犹未也。”他日，复见，曰：“回益矣。”曰：“何谓也？”曰：“回忘礼乐矣。”曰：“可矣，犹未也。”他日，复见，曰：“回益矣。”曰：“何谓也？”曰：“回坐忘矣。”仲尼蹴然曰：“何谓坐忘？”颜回曰：“堕肢体，黜聪明，离形去知，同于大通，此谓坐忘。”仲尼曰：“同则无好也，化则无常也，而果其贤乎！丘也请从而后也。”\n\n\n\n庄子“坐忘”的境界就是他所说的“无己”或“丧我”的境界。上引文说明，颜回从否定世俗的道德开始，“忘仁义”“忘礼乐”，进而消除身体对精神的种种束缚，消除知识对精神的困扰，达到“形如槁木，心如死灰”的超脱耳目心意，超功利，超道德，超生死，不受任何内在外在的是非、好恶、美丑等等的限制，和天地融合为一、“同于道”的境界。这一境界以“去知”最为重要，“去知”即去掉分解性和概念性的认识活动，也即庄子“心斋”所谓的“徇耳目内通，而外于心知”。这种纯粹的直觉活动，我们说它是一种审美的活动。\n\n《庄子》书中所描述的“至人”“神人”“圣人”等就是这样一些超越世俗，达到“坐忘”或“心斋”的精神上绝对自由的人。如《田子方》篇中说："}]}
{"conversation": [{"input": "", "output": "夫至人者，上窥青天，下潜黄泉，挥斥八极，神气不变。\n\n\n\n而所谓“神人”，如《天地》篇所说：\n\n\n\n上神乘光，与形灭亡，此谓照旷。致命尽情，天地乐而万事销亡，万物复情，此之谓混溟。\n\n\n\n《刻意》篇中说：\n\n\n\n圣人之生也天行，其死也物化……去知与故，循天之理……虚无恬淡，乃合天德。\n\n\n\n“至人”“神人”“圣人”之所以能超越时空的限制，逍遥游放于六合之外，正因为他们能“离形去知”，一切任其自然而无为，对现实世界无任何要求，从而能逍遥游于“无何有之乡”。这当然只能是精神上的逍遥游放了。这种精神上的绝对自由的境界只能是一种艺术上的审美的境界。《知北游》篇中说：\n\n\n\n天地有大美而不言，四时有明法而不议，万物有成理而不说。圣人者，原天地之美而达万物之理。是故圣人无为，大圣不作，观于天地之谓也。\n\n\n\n《田子方》篇中说：\n\n\n\n夫得是，至美至乐也。得至美而游乎至乐，谓之至人。\n\n\n\n“夫得是”按上文是说“游心于物之初”的境界。此境界为不能言说的自然无为的境界。最高的美为“天地之大美”。“圣人”“至人”“神人”等“原天地之美”（或“备于天地之美”），正是由于自然无为，“离形去知”，所以可得“至美而游乎至乐”，这一“至美至乐”的境界也就是极髙的艺术的审美境界。\n\n在庄子哲学中对“真”和“美”的关系也有所讨论，《秋水》篇中说：“牛马四足，是谓天；落马首，穿牛鼻，是谓人。故曰：无以人灭天，无以故灭命，无以得殉名，谨守而勿失，是谓反其真。”所谓“反其真”就是返回到自然而然的本来状态。庄子主张“法天贵真”，反对一切违反自然本性的“人为”。“龁草饮水，翘足而陆”是马之真性，而“落马首，穿牛鼻”使牛马失去其自然本性（真性），这样牛马就没有自由，从而也失去其“美”，失去其“真”。在庄子哲学中“真”与“美”是一致的，而“真”必须是“顺性命之情”的。《渔父》篇中说：“真者，精诚之至也。不精不诚，不能动人。”“能动人”在于有真情，使人得到美的享受。“成功之美，无一其迹也”，最成功的美不是做作的，而是能自由自在地表现其真性情，所以庄子的“求真”也是为了“求美”，无“美”也就无所谓“真”。“求真”是追求一种自由自在的精神境界。"}]}
{"conversation": [{"input": "", "output": "庄子很少肯定道德，他有反道德的倾向。他认为一切道德规范都是“人为”的，它们破坏人的真性情，所以他反对“以仁义易其性”。庄子认为，个体人格的自由的实现不仅是“大美”，而且是最高的“德”，最髙的“善”。《刻意》篇中说：“若夫不刻意而高，无仁义而修，无功名而治，无江海而闲，不道引而寿，无不忘也，无不有也，澹然无极而众美从之。此天地之道，圣人之德也。”\n\n“澹然无极而众美从之”，成玄英疏说：“心不滞于一方，迹冥符于五行，是以澹然虚旷而其道无穷，万德之美皆从于己也。”此谓心无所执着，自然无为，坐忘无己，自由自在，以达到至极则众美就会聚于己身。这既是天地自然而然的运行，也是圣人成就其善的路径。据此，庄子的“善”是包含在其最高的“美”（大美）之中的。\n\n就上所言，在庄子哲学中“真”“善”“美”是统一的，它们都是统一于精神自由的审美境界上。庄子和老子一样都追求“同于道”，但老子的“同于道”是了解“道”、体会“道”，它仍属于认知的范围，是一种哲理的觉悟；而庄子的“同于道”则是对“道”的欣赏、观照，这就是审美的直觉了。从这里我们可以看出，庄子哲学在“真”“善”“美”问题上和老子不同，他是以“美”为最高。"}]}
{"conversation": [{"input": "", "output": "西方哲学有两个哲学家从价值论上看在“真”“善”“美”问题上和庄子有某些相似之处，一是亚里士多德，一是谢林，也许谢林与庄子更为相近。亚里士多德哲学追求真、善、美的统一，他说：“美即是善，其所以引起快感正因为它是善”，而善的行为与美的艺术表现则需要以对事物的认识为基础。从价值论的角度看，亚里士多德并没有赋予真、善、美同样的意义。在对人类活动进行划分时，他认为在认识、实践和创造这三种活动中，认识是最高的，因为只有借助这种活动，人才能面对最高真理。但就三种活动的产物而言，在亚里士多德看来，“求真”的活动所得是理论性科学（如数学、物理学、形而上学），只是为知识而知识；“求善”与“求美”的活动所得则是实践性科学（包括政治学、伦理学）和创造性科学（包括诗学和修辞学），它们都有更高的外在目的，前者指导行动，后者指导创造。亚里士多德认为，艺术的本质就是创造。他说：“艺术就是创造能力的一种状况，其中包括真正的推理过程。”这里，创造活动成了最能体现人的本质即理性的活动（亚氏曾将人的本质界定为理性）。据此，我们似乎可以说，在亚里士多德哲学中，表现美的艺术创造从而美本身获得了最高价值，其次是有外在目的的行动（即道德实践，这属于“善”），再次才是为知识而知识的“求真”的活动。 12\n\n谢林的哲学提出“绝对同一”的问题。照他看，“绝对同一”既不是主体，又不是客体，而是“主体和客体的绝对无差别的同一”。要达到这种“同一”只能在一种“理智的直观”中实现。所谓“理智的直观”就是产生直观对象的活动，二者是同一的，这实际上是一种直觉活动。通过这种直觉活动，自我就把自己和无意识地产生自然界的宇宙精神合二而一。谢林认为，这种“理智的直观”不是任何人的意识都可以有的，只有哲学上的天才才能具有。谢林甚至认为，即使“理智的直观”活动也还不算完全地达到了主体和客体的绝对同一，因为在那里还有直观者和被直观者的差别（尽管这个被直观才是直观者的自由活动产生的）。因此，谢林又提出只有在“艺术的直观”中才能真正实现主体与客体的绝对无差别的完全同一。"}]}
{"conversation": [{"input": "", "output": "这种“绝对无差别的完全同一”很接近于庄子的“心斋”和“坐忘”的境界。谢林认为，“艺术的直观”来自灵感，来自内心精神的一种内在力量的强烈追求。这只能说是一种直觉的神秘的精神境界了。这样，在谢林那里艺术就成了没有差别的至高无上的理想世界。基于这种“艺术的直观”高于“理智的直观”的看法，谢林把“美”视为有最高价值。照他看，“真”是必然性的问题，“善”是自由的问题，而“美”是二者的综合，“美”把“真”的科学知识和“善”的道德行为综合实现于艺术之中。他说：“我相信，最高的理性活动是包括一切理念的审美活动。真和善只有在美中才能接近。哲学家必须像诗人一样，具有审美的能力。”因此，从价值论的方面看，在谢林那里，“美”高于“真”和“善”。 13 这与庄子对“真”“善”“美”问题的看法从价值论上看有相似处。\n\n四、简单结论\n\n1．上述孔子、老子、庄子三种不同的人生境界的追求是三种不同的价值哲学，而这三种哲学表现了三种不同的价值取向。我认为，任何有价值的哲学体系总在追求着“真”“善”“美”的三者的统一，但如何统一以及达到统一的过程并不相同。从人类发展看，我们也不必求其相同。在我们的先秦时代，哲学之所以丰富多彩，正是因为它有着多元化的价值取向。当时的哲人能从非常广阔的领域来讨论宇宙人生终极关切的问题，这样就使得我国的哲学放在当时世界范围内，和世界其他地区（希腊、印度等）相比实不逊色，这正是因为它是“多元”的，而不是“一元”的，它是能从不同的路径来探讨宇宙人生的终极关切问题。如果我们说，我国先秦哲学的发展对我们今天有什么意义，我认为其中重要的一条就是它的“多元化”。哲学的多元化才能使哲学得到充分发展，“一元化”最终将窒息哲学的生命力。当今世界文化与哲学正呈现为全球意识下多元化发展的趋势，我们应顺应这一发展趋势来创造中国的现代化哲学。"}]}
{"conversation": [{"input": "", "output": "2．对历史上的哲学，如果要使它具有现代意义，能在现实社会中发生作用，就必须给以现代的解释。上面对孔子、老子、庄子哲学思想的解释，就是一种对他们思想的一种现代解释的尝试。对孔子、老子、庄子思想的解释只能是“既是孔子、老子、庄子的哲学，又不是孔子、老子、庄子的哲学”。因为这篇文章中所讲的是根据孔子、老子、庄子哲学引发出来的解释：它的根据是“孔子、老子、庄子的哲学”，因此它是“孔子、老子、庄子的哲学”；它是根据“孔子、老子、庄子哲学引发出来的解释”，既是一种引发出来的解释，因此它又不是（或不全是）孔子、老子、庄子的哲学。只有这样，我们才扩大了孔子、老子、庄子哲学的意义。也正因为它是我们现时代“根据孔子、老子、庄子哲学引发出来的”，所以它才有现代意义，哲学才有发展。我们从价值论方面来比较孔子、老子、庄子的哲学，说明他们的哲学在价值论上的取向不同，除了说明“多元化”对文化和哲学的发展意义之外，还可以为我们提供不同类型的哲学体系的式样和不同取向的人生价值的追求；又可以表示我们今天的一种对“真”“善”“美”的意义的关注和了解。这无疑对我们今日的哲学研究是有意义的。\n\n3．用西方哲学作为参照，来了解（解释、研究）中国哲学的特点应是有重要意义的。在中国传统哲学史上虽然没有哪个哲学家对“真”“善”“美”问题作过专门的讨论，但在中国传统哲学中却不能说不包含“真”“善”“美”的内容。我们用西方哲学作为参照来揭示中国历史上的哲学家的哲学中同样包含着“真”“善”“美”的丰富内容：这一方面，使中国传统哲学从西方哲学的观点来看，它的意义扩大了；另一方面，使西方哲学从中国哲学的观点来看，它的意义也扩大了。虽然中西哲学都有其自身的意义，但是在它们的差异和比较中使它们各自的特性更加鲜明地呈现出来，因而或者可以互相补充。如果说西方哲学家对“真”“善”“美”的问题的讨论，基本上是属于知识（或信仰，如基督教）的问题；那么中国哲学家对“真”“善”“美”的追求，则基本上是属于境界问题。因此，中西哲学各有各的意义，在互相参照中又可以互相发明。\n\n\n\n\n\nIX．ON THE CLASH AND COEXISTENCE OF HUMAN CIVILIZATIONS\n\n\nI．\"The Clash of Civilizations\" and the \"New Empire\" Theory"}]}
{"conversation": [{"input": "", "output": "In 1993, an essay entitled \"Clash of Civilizations?\" was published on the summer issue of Foreign Affairs by Samuel Huntington. In 1994, I criticized the American Hegemonism represented by Huntington in an essay titled as \"On Huntington's 'Clash of Civilizations?'\", published in Philosophical Studies 1 . Between the publications of the two essays, Huntington's theory was widely discussed and criticized in all aspects by many scholars at home and abroad. To respond to these challenges as well as to amplify and revise his own theory, Huntington published his chef d'oeuvre, The Clash of Civilizations and Remaking of World Order , in 1996, which had marked some changes in his arguments. For example, in the Foreword to the Chinese translation, he writes: \"The global politics, for the first time in human history, has become multipolar and multicultural.\" 2 In the section of \"The Commonalities of Civilization,\" he points out:"}]}
{"conversation": [{"input": "", "output": "Some Americans have promoted multiculturalism at home; some have promoted universalism abroad; and some have done both. Multiculturalism at home threatens the United States and the West; universalism abroad threatens the West and the world. Both deny the uniqueness of Western culture. The global monoculturalists want to make the world like America. The domestic multiculturalists want to make America like the world. A multicultural America is impossible because a non-Western America is not American. A multicultural world is unavoidable because global empire is impossible. The preservation of the United States and the West requires the renewal of Western identity. The security of the world requires acceptance of global multiculturality. 3"}]}
{"conversation": [{"input": "", "output": "Though there are still some arguable points in the above-quoted paragraph, the opinion that \"the security of the world requires acceptance of global multiculturality\" is undoubtedly prudent enough. Why did this change occur in Huntington's point of view? It was because he had felt the global challenges and threats endangering the Western (or American de facto ) hegemony, and the domestic problems of racism and the like, that he proposed the \"remaking of world order.\" In the section of \"Renewal of the West?\" Huntington claims:"}]}
{"conversation": [{"input": "", "output": "The West obviously differs from all other civilizations that have ever existed in that it has had an overwhelming impact on all other civilizations that have existed since 1500. It also inaugurated the process of modernization and industrialization that have become worldwide, and as a result societies in all other civilizations have been attempting to catch up with the West in wealth and modernity. Do these characters of the West, however, mean that its evolution and dynamics as a civilization are fundamentally different from the patterns that have prevailed in all other civilizations? The evidence of history and the judgments of the scholars of the comparative history of civilizations suggest otherwise. The development of the West to date has not deviated significantly from the evolutionary patterns common to civilizations throughout history. The Islamic Resurgence and the economic dynamism of Asia demonstrate that other civilizations are alive and well and at least potentially threatening to the West. A"}]}
{"conversation": [{"input": "", "output": "at least potentially threatening to the West. A major war involving the West and the core states of other civilizations is not inevitable, but it could happen. Alternatively the gradual and irregular decline of the West which started in the early 20th century could continue for decades and perhaps centuries to come. Or the West could go through a period of revival, reverse its declining influence in world affairs, and reconfirm its position as the leader whom other civilizations follow and imitate. 5"}]}
{"conversation": [{"input": "", "output": "We conclude from the above quotation that, on the one hand, Huntington has felt \"the gradual and irregular decline\" of the Western leadership in the world and the potential threat to the West coming from those countries undergoing or having undergone the process of modernization and industrialization by imitating the West. Surely this is a reality unacceptable for him and some other Western scholars, especially for certain political leaders (Mr. George W. Bush, the current American president, for instance), involved with an unsolvable complex of theirs: why do those resurgent Islamic movements or rising Asian countries which have accepted the western way of modernization and industrialization become a threat to the West instead? According to their reasoning, these countries should and could only play the role of Western adherents or loyal subjects in all spheres, especially in politics and culture. Nevertheless, the reality contradicts their expectations, resulting consequently in an anxiety in the Western"}]}
{"conversation": [{"input": "", "output": "consequently in an anxiety in the Western mind. On the other hand, the deep-seated dream Huntington really cherishes is the \"renewal of the West,\" to \"reconfirm its position as the leader whom other civilizations follow and imitate.\" The performance of the Bush administration after \"9.11\" incident can be regarded from this standpoint as an attempt to reconfirm American hegemonic leadership on other civilizations."}]}
{"conversation": [{"input": "", "output": "After Huntington's The Clash of Civilizations and the Remaking of World Order , another book, Empire , coauthored by Antonio Negri(Italy) and Michael Hardt (USA), was published in 2000. The basic judgment of this work on current global situation is as follows: \"Empire is materializing before our very eyes; it presents its rule as a regime with no territorial or temporal boundaries; this new global form of sovereignty is what we call Empire\"; \"the political subject that effectively regulates these global exchanges, the sovereign power that governs the world.\" 7 Embracing this doctrine, many scholars in the United States propagate the \"New Empire\" theories. For example, John J. Mearsheimer, professor of politics in the University of Chicago, puts forward in his Tragedy of Great Power Politics (New York, 2002) the following theory: as every state seeks the maximization of its share of world power, no balancing structure could exist, and the best defense is to offend (which provides a theoretical basis for"}]}
{"conversation": [{"input": "", "output": "to offend (which provides a theoretical basis for President Bush's \"Preemptive Strike\" theory). Another \"post-modern state\" theorist is Robert Cooper, Foreign Office adviser of British Prime Minister Tony Blair, who divides all states into three types: first, post-modern states, e.g. North American and European countries and Japan; second, modern states, i.e. nation-states like China, India, Brazil and Pakistan; third, pre-modern states, e.g. African and Middle East countries and Afghanistan. A concept put forward and reiterated by Cooper is \"New Imperialism,\" which means post-modern states should use their national power (including military power) to control modern states, meanwhile to contain the barbaric acts in pre-modern states such as mass slaughter. 8 More aggressive still, the American neoconservatists in the 21st century have advocated three core creeds: 1. the extreme adoration of military force; 2. the claim of an American \"benign hegemony\"; 3. the emphasis on the exportation of American democracy"}]}
{"conversation": [{"input": "", "output": "emphasis on the exportation of American democracy and values. In accordance with this tone, President George W. Bush delivered his speech at the commencement of West Point on June 1, 2002, which could be summarized as three basic principles: first, America should maintain its power of \"preemptive strike\"; second, American values are universal; third, the United States should maintain an unchallengeable military force. 11 This \"New Empire\" doctrine would inevitably arouse \"clashes\" among the states and nations of other civilizations, and its central rhetoric has already been echoed by Huntington's theory of the \"clash of civilizations.\" Two basic proposals are made in the latter's \"Clash of Civilizations?\": 1. to \"limit the expansion of the military strength in Islamic and Confucian states\"; to \"maintain the military superiority of the West in East and Southwest Asia\"; to \"exploit the differences and conflicts among Islamic and Confucian states\"; 2. to \"strengthen international institutions that reflect and"}]}
{"conversation": [{"input": "", "output": "international institutions that reflect and legitimate Western interests and values and to promote the involvement of non-Western states in those institutions.\" 12 From these proposals we conclude that because of the \"clashes of civilizations\" kindled by the West, headed by the United States, on cultural differences (values, for example), the world has become a pandemonium with the upgrading of regional wars."}]}
{"conversation": [{"input": "", "output": "Should civilizations survive only in \"clashes,\" in order to materialize the universal \"New Empire\" doctrine? Why couldn't they \"coexist\" in peace?\n\nII．\"Coexistence of Civilizations\" and New Axial Age"}]}
{"conversation": [{"input": "", "output": "Human history has recorded enough cases of clashes caused by cultural (or religious) differences among states, nations or regions. Nevertheless, in view of the general tendency of history, we find that the development of civilizations among different states, nations and regions should be dominated by mutual absorption and convergence. In my opinion, most conflicts among these states, nations and regions were not provoked by cultural differences. As my knowledge about Western culture (both civilization and culture concern with a comprehensive life style of a nation, thus civilization is a magnified culture) is limited, I am not authoritative enough to speak on this issue. Here I would like to quote Bertrand Russell to justify a proposition that the present Western civilization is formed by absorbing and syncretizing several cultural elements. In 1922, after Russell's visit to China, he wrote in an essay titled as \"Chinese and Western Civilization Contrasted\" the following words:"}]}
{"conversation": [{"input": "", "output": "Contacts between different civilizations have often in the past proved to be landmarks in human progress. Greece learnt from Egypt, Rome from Greece, the Arabs from the Roman Empire, medieval Europe from the Arabs, and Renaissance Europe from the Byzantines. 14\n\n\n\nThough it might be arguable whether Russell was accurate enough on every point of his views, two of which, however, are undoubtedly correct: 1. contacts between different cultures are important dynamics for the progress of human civilizations; 2. the European culture today has absorbed many elements from other national cultures, including some from the Arabian. Another observation based on the progress of Chinese culture would be even more forceful to prove that clashes of civilizations are always temporal, whereas mutual absorption and convergence are far more important."}]}
{"conversation": [{"input": "", "output": "In Spring and Autumn and Warring States periods, different local cultures existed in China, including Central Area (Henan) culture, Qi-Lu (Shandong) culture, Qinlong (Shaanxi) culture, Jingchu (Southern) culture, Wu-Yue (South-east) culture and Ba-Shu (South-west) culture. All of them were amalgamated later into a generally unified Chinese(Huaxia) culture. The possibility of the coexistence of two cultures would be especially illuminated by the importation of Indian Buddhism in the first century AD. Buddhism culture spread in China peacefully; its cultural differences with indigenous Confucianism or Taoism had never brought their disciples into war. Only on three occasions had the Chinese imperial courts suppressed Buddhism, which were caused without exception by political or economic factors. Generally speaking, Confucian, Taoist and Buddhist cultures coexist well in China. A famous French sinologist (Kristofer Schipper) once asked me: \"Why is China multicultural?\" I pondered for a while and then answered:"}]}
{"conversation": [{"input": "", "output": "I pondered for a while and then answered: Perhaps there are two reasons. First, from the ideological point of view, the Chinese always advocate \"harmony in diversity,\" i.e. the harmonious coexistence of diverse cultures. Secondly, in terms of political systems, the Chinese emperor was the highest authority dominating the fates of religious, philosophical and ethical cultures in China. For the sake of social stability, the emperor did not want to see conflicts or wars provoked by cultural differences. Thus he usually sponsored the \"debate of three schools,\" summoning the representatives of Confucian, Taoist and Buddhist scholars to debate in imperial court, arbitrating their respective statuses according to the degree of success in debate, instead of allowing any conflicts or even wars."}]}
{"conversation": [{"input": "", "output": "From the above arguments and historical experiences, I conclude that Huntington's \"clash of civilizations\" theory is, at any rate, ex parte , serving merely for American international politics. He says as follows:\n\n\n\nIt is my hypothesis that the fundamental source of conflict in the new world will not be primarily ideological or primarily economic. The great divisions among humankind and the dominating source of conflict will be cultural. Nation states will remain the most powerful actors in world affairs, but the principal conflicts of global politics will occur between nations and groups of different civilizations. The clash of civilizations will dominate global politics. The fault lines between civilizations will be the battle lines of the future. 15"}]}
{"conversation": [{"input": "", "output": "Huntington's observation is insightful in certain cases, such as Palestinian-Israel conflict in the Middle East, Kosovo conflict, or even the Iraqi War, where some cultural (religious and ethical) elements catalyzed the outbursts of wars. Yet in closer analysis, the basic causes of wars or conflicts are not cultural, but political and economic: Palestinian-Israel conflict was a contest for regional hegemony, Iraqi War was mainly for oil, and Kosovo conflict for the strategies of power politics. But on the other hand, cultural differences have not provoked conflicts between many nations, such as in Sino-Indian, Sino-Russian, or even Sino-European relations. In fact, there have been no serious conflicts or wars(for whatever reason) between them, especially in the last decade. Thus the \"clash of civilizations\" theory hardly fits the present global situation, nor will it be the future perspective of mankind. Instead, the \"coexistence of civilizations\" should be the only outlet for human society, and a future"}]}
{"conversation": [{"input": "", "output": "the only outlet for human society, and a future goal we should strive for."}]}
{"conversation": [{"input": "", "output": "Perhaps a clearer picture of our age may help to illuminate this problem. In my opinion, we find ourselves in a New Axial Age."}]}
{"conversation": [{"input": "", "output": "The idea of Axial Age was proposed by German philosopher Karl Jaspers (1883-1969). According to his theory, around 500 BC, great thinkers appeared almost simultaneously in Ancient Greece, Israel, India and China, and they contributed their original ideas to the solution to the problems which are of great concern to humankind. Distinctive cultural traditions were then formed respectively by Socrates and Plato in Ancient Greece, Laozi and Confucius in China, Shakyamuni in India, and Jewish prophets in Israel, which, after more than two thousand years of progress, have become the principal part of human intellectual wealth. These regional cultural traditions were independent in their births and developments, without mutual influence. \"Until today mankind has lived by what happened during the Axial Period, by what was thought and created during that period. In each new upward flight it returns in recollection to this period and is fired anew by it. Even since then it has been the case that recollections and"}]}
{"conversation": [{"input": "", "output": "then it has been the case that recollections and reawakenings of the potentialities of the Axial Period—renaissances—afford a spiritual impetus.\" 16 For example, the Europeans in Renaissance had traced the origin of their culture back to Ancient Greece, which had rekindled the European civilization and left its mark in world history. Similarly, the Song and Ming Neo-Confucian thinkers in China, stimulated by the impacts of Indian Buddhism, rediscovered Confucius and Mencius of the pre-Qin Period, and elevated the indigenous Chinese philosophy to a new height. In a certain sense, the current development of world multiculturalism might become a new leap forward on the basis of the Axial Age 2,000 years ago. Has the contemporary human cultures created, or will create, a New Axial Age? Judging from certain evidences, we may well draw such a conclusion."}]}
{"conversation": [{"input": "", "output": "First of all, since World War II, with the gradual collapse of colonialism, the once colonized and oppressed nations have taken upon themselves an urgent task to re-affirm their independent identities by all means. Their unique cultures (such as languages, religions and social values) were the most important means for this justification. We know that Malaysia after World War II insisted on using Malay as their national tongue to emphasize the nation's unification; and after the establishment of Israel, the Israeli decided to revive Hebrew as a vernacular, though for a long period of time in the past, Hebrew had only been used in religious ceremonies. \"The central elements of any culture or civilization are language and religion.\" 17 Some political leaders and scholars in Eastern countries also put forward the \"Asian values\" centered on community to distinguish themselves from the Western \"universal values\" centered on individual. So on and so forth. Even Huntington began to understand that \"non-Western"}]}
{"conversation": [{"input": "", "output": "Huntington began to understand that \"non-Western civilizations generally are re-affirming the value of their own cultures.\" 18"}]}
{"conversation": [{"input": "", "output": "Secondly, the Axial Age around 500 BC was a time when axial civilizations entered the Iron Age, and a time of great leaps forward in productivity, which in consequence produced great thinkers. Now we have entered the Information Age, when another great leap forward in human society is just happening. Because of the economic globalization, the integration of science and technology, and the progress of information network, different regions all over the world are tightly connected, and local cultural progress could no longer be independent as they once were in the \"Axial Age\" two thousand years ago. Instead, they will be developed in the midst of discords, conflicts, and through mutual influences or mutual absorptions. The self-understanding of each culture is undoubtedly limited, as is described in a famous poem of Su Shi (1037-1101):\n\n\n\nThey know not Lushan Mountain's real face;\n\nSo long as they continue to stay in her embrace. 22"}]}
{"conversation": [{"input": "", "output": "This couplet tells us, a different perspective from another cultural system, i.e. from a cultural \"other,\" might provide us with a more comprehensive view of our own culture. In an essay entitled \"Why Is China Necessary for Us Westerners in Studying Philosophy?\", FranÇois Jullien, a French scholar, writes: \"We have chosen departure, which means a choice for leaving here, in order to create a space for thinking from a distant perspective. This detour in steady steps distinguishes itself from exoticism. We have made our trip traversing China in this manner in order to better understand Greece, which, though curtained off from our knowledge by a lapse of time, is something inborn and inherited by us through birthright. For the purpose of enhancing this perspective, we have to cut off this umbilical cord and constitute an exterior viewpoint.\" 23 This kind of intercultural study in the spirit of intersubjectivity and inter-reference, together with its methodology of judging one's own culture from the standpoint"}]}
{"conversation": [{"input": "", "output": "of judging one's own culture from the standpoint of a culture \"other,\" is gradually accepted by scholars at home and abroad. Why, then, should we understand our culture from another's perspective? Just because we desire to inherit and develop the cultural tradition of our own. In this case, it undoubtedly becomes a serious problem in how to preserve the proper traits of a culture and pass on its lifeline. As we know, economy can be globalized, science and technology can be integrated, but cultures can never be monoculturalized. In the history of the progress of human society to date, it is neither possible nor wise enough for any culture to reject all external influences; but only when the essence of the target culture is sufficiently digested could it better absorb foreign cultures to nourish its domestic culture. \"When we keep in contacts and exchanges with Western world,\" Mr. Fei Xiaotong said, \"we should make our own treasures part of the world cultural heritage. Indigenization first, globalization"}]}
{"conversation": [{"input": "", "output": "heritage. Indigenization first, globalization second.\" 24 That is to say, our own cultural root should be protected when learning from other cultures. Thus, the cultural progress in the 21st century concerning all human societies should be both national and universal."}]}
{"conversation": [{"input": "", "output": "Thirdly, judging from the status quo of human societies and cultures, a new pattern of cultural diversity with a global consciousness has already been formed or is still being formed. Perhaps the 21st century would be dominated by four principal cultural systems: the Euro-American, the East Asian, the South Asian, and the Islamic (Middle Eastern and North African). Each of the four cultures has a long tradition and a population of over a billion. Of course there are other cultures influencing the future of human society in the 21st century as well, for example, the Latin American and the African; nevertheless, at least in the present, the influence of these cultures are far less than that of the four principal cultures mentioned above. If human society hopes to terminate the present chaos, it should especially criticize the cultural Hegemonism and cultural Tribalism, it should not only face this new cultural Axial Age but also make unremitting efforts to promote the dialogues among states or nations"}]}
{"conversation": [{"input": "", "output": "to promote the dialogues among states or nations belonging to different cultural traditions, in order to coordinate all the cultures into a project of solving the common problems challenging human society. Undoubtedly, the four principal cultures are burdened with a major responsibility for the current human society. At present, human society is standing on a historic turning point, and every nation or country should seriously reexamine its own culture in the historical perspective. This is especially true for those nations in Euro-American, East Asian, South Asian or Islamic cultural regions, because of the crucial functions they perform in contemporary human civilization. This kind of reexamination is surely quite necessary for the future of human society. The culture tradition is a reality de facto for every nation or state, especially for those nations and states with a long history and having crucial influence on contemporary human society, for it is deeply rooted in the hearts of its people, forming"}]}
{"conversation": [{"input": "", "output": "rooted in the hearts of its people, forming the spiritual prop of this particular nation or state."}]}
{"conversation": [{"input": "", "output": "Let us return to our own cultural tradition, make it a starting point, and seek in it the source of our power and our spiritual prop, in order to promote the development of our contemporary culture, and to solve the pressing problems existing in human society. In this sense, the Euro-American, East Asian, South Asian and Islamic cultures, with their long historical traditions, might help to promote the human society in the 21st century to the level of a \"New Axial Age,\" comparable to the Axial Age 2,500 years ago. Different cultural traditions would subsist in this New Axial Age, each with a population too large to be eliminated—even with wars, there would be only little or temporary effects. Thus, in the long run, the coexistence of civilizations is predictable.\n\nШ．Can Chinese Culture Make Contributions to the Coexistence of Civilizations?"}]}
{"conversation": [{"input": "", "output": "If Chinese people want to make contributions to the \"coexistence of civilizations\" in contemporary human society, they must first know their own culture well, which means they must have a cultural self-consciousness. The so-called \"cultural self-consciousness\" refers to the fact that people in a certain cultural tradition can give serious consideration or make earnest reexamination of their own culture's origin, history, characteristics (including both merits and weakness) and its tendency of progress. It is fair to say that the Chinese nation is on the eve of a national renewal. To achieve this goal, we must have some self-knowledge about Chinese culture, make a proper estimation of its place in human civilizations, and try to ascertain the genuine spirit of this ancient culture, in order to present its true essence to contemporary human society. On the other hand, we must analyze the weak points of our own culture as well, to better absorb other cultures' essences, and to give a modern reinterpretation of"}]}
{"conversation": [{"input": "", "output": "and to give a modern reinterpretation of Chinese culture, so that it can adapt to the general tendency in the development of modern society. Only in this way may our country become a vanguard in the development of a global culture, and create a brave new world together with other cultures."}]}
{"conversation": [{"input": "", "output": "Confucianism and Taoism were two principal schools of thinking in traditional Chinese culture, and generally considered to be complementary to each other. Of course, since Indian Buddhism was introduced into China, Buddhism has also played an important role in Chinese society and culture. Now I would like to discuss whether the Confucian and Taoist thinking can provide meaningful resources to the doctrine of \"coexistence of civilizations.\"\n\ni．The Confucian Doctrine of Ren (仁，benevolence, virtue) Is a Resource of Thinking with a Positive Meaning for the \"Coexistence of Civilizations.\""}]}
{"conversation": [{"input": "", "output": "\"The Way originates in Emotion\" (道始于情), as prescribed in \"Destiny is the resource of Human nature\" (性自命出), a manuscript text in Guodian Bamboo Slips (《郭店竹简》). \"The Way\" here means \"the Way of Humanity\" (人道), i.e. the principles in dealing with human(or in other words, social) relationships, which is different from \"the Way of Heaven\" (天道), i.e. the laws of nature or of universe. Human relationships are established on the basis of emotion, which is the starting point of the Confucian doctrine of Ren . Once a disciple named Fan Chi asked Confucius: \"What is Ren ?\" The answer was: \"To love people.\" Where is the origin of this idea—\"to love people\"? In The Doctrine of the Mean a saying of Confucius was quoted as: \" Ren is the characteristic element of humanity, and the great exercise of it is in loving relatives.\" 27 The spirit of Benevolence and Love (仁爱) is rooted in human nature, and to love one's relative is the most basic exercise of it. But the spirit of Ren goes far beyond this level. To quote Guodian"}]}
{"conversation": [{"input": "", "output": "Ren goes far beyond this level. To quote Guodian Bamboo Slips : \"To love and love deep, that is love; but to enlarge the love for one's father to the love for human being, that is Ren .\" 28 \"The enlargement of filial piety is to love all the people below Heaven.\" 29 From these sayings we observe that the Confucian Doctrine of Ren demands to enlarge \"the love for relatives\" to \"the benevolence on people,\" i.e. to \"enlarge one's self-concern to the concern for others\" (推己及人), to \"treat with the reverence the elders in your own family, so that the elders in the families of others shall be similarly treated; to treat with the kindness due to youth the young in your own family, so that the young in the families of others shall be similarly treated\" 30 —that is Ren . It is not easy to practice the doctrine of \"enlarging one's self-concern to the concern for others,\" which requires a \"practice of Ren \" rooted in \"the Way of Loyalty and Forgiveness\" (忠恕之道), i.e. \"never do to others as you do not wish done on"}]}
{"conversation": [{"input": "", "output": "\"never do to others as you do not wish done on yourself,\" 31 \"wishing to be established himself, he seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.\" 32 (\"Loyalty is the complete devotion of oneself; forgiveness is the deduction of one's self-concern\"朱熹：《四书集注》)."}]}
{"conversation": [{"input": "", "output": "If Ren is to be extended to the whole society, it would be as what Confucius once said: \"To subdue one's self and return to propriety, is perfect virtue. If a junzi (君子: gentleman, nobleman) can for one day subdue himself and return to propriety, all under Heaven will return to Ren (after his example). Is the practice of Ren from a man himself, or is it from others?\" 33 \"To subdue one's self\" and \"to return to propriety\" are usually interpreted as two parallel teachings, but I do not consider this the best explanation of this doctrine. \"To subdue one's self and return to propriety is perfect virtue\" actually means the behavior of \"returning to propriety\" based on the \"subduing of one's self\" can be regarded as Ren . Mr. Fei Xiaotong had his own interpretation about this doctrine: \"Only after one has subdued one's self could one return to propriety. The return to propriety is the prerequisite for one to enter the society and become a social man. Perhaps it is just on this point Western and Eastern"}]}
{"conversation": [{"input": "", "output": "it is just on this point Western and Eastern civilizations have parted, that is, whether to expand or to subdue one's self.\" 34 I think Mr. Fei's remark makes a lot of sense. Zhu Xi also had an exegesis on this doctrine. \"To subdue means to conquer,\" he said, \"and the self means one's personal desires. To return means to restore, and the propriety means the laws and patterns of the Principle of Heaven.\" According to this exegesis, one should subdue one's personal desires to abide by proprieties and social criteria. Ren is one's natural virtues ( \"Love is born in nature.\" 35 ); and propriety is exterior conventions to rule one's behavior, the function of which is to adjust social relationships so that people could live in harmony, as is summed up in one of Confucius' old saying: \"The most valuable function of propriety is harmony.\" 36 Only if one abides by proprieties and social criteria willingly, i.e. by an innate will to love people, can one fulfill the demands of Ren . Thus Confucius asked: \"Is the"}]}
{"conversation": [{"input": "", "output": "demands of Ren . Thus Confucius asked: \"Is the practice of Ren from a man himself, or is it from others?\" He made a distinction between Ren and propriety: \"If a man be without Ren , what has he to do with the rites of propriety? If a man be without Ren , what has he to do with music?\" 37 He who performs the rites or music without a heart of Benevolence and Love is a hypocrite, and is serving a purpose of cheating. It is in this sense that Confucius thought, if people would pursue Ren self-consciously and practice what a heart of Benevolence and Love demands according to the proprieties in everyday life, then harmony and peace would be achieved in a society,— \"If a junzi can for one day subdue himself and return to propriety, all under Heaven will return to Ren .\" In my opinion, this teaching of Confucius is not totally meaningless for the political leaders of a state or the ruling class in developed countries (United States in particular). \"The politics of Ren \" (仁政), or \"the Way of a virtuous emperor\" (王道)"}]}
{"conversation": [{"input": "", "output": "\" (仁政), or \"the Way of a virtuous emperor\" (王道) instead of \"the Way of hegemony\" (霸道), is indispensable to \"rule the state\" (治国) and to \"harmonize all under Heaven\" (平天下). If \"the politics of Ren \" or \"the Way of a virtuous emperor\" is practiced, different cultures would be able to coexist and develop in peace; while \"the Way of hegemony\" will bring forth the \"clash of civilizations,\" resulting in monoculturalism and cultural Hegemonism. If Confucian doctrine of Ren is applied to the regulating of intercultural relationships, clash or war of civilizations will be avoided, and the coexistence of civilizations, achieved."}]}
{"conversation": [{"input": "", "output": "Of course, even the Confucian doctrine of Ren is no miracle drug to solve all the problems about the existence of civilizations in contemporary society. Nevertheless, as a set of moral self-regulations based on Benevolence and Love, it would undoubtedly be of some practical significance to harmonize the coexistence of civilizations if practiced as a principle to regulate intercultural and cultural relationships."}]}
{"conversation": [{"input": "", "output": "It is not easy to make different cultures get along in harmony and thus to make states and nations in different cultural traditions coexist in peace. Probably the Confucian doctrine of \"Harmony in Diversity\" (和而不同) 39 could provide us with an illuminating resource of thinking. According to Confucius, \"The virtuous (junzi ) get on in harmony without agreeing to each other; the base (xiaoren ) agree with others without harmony.\" 40 Junzi , as intellectuals with moral discipline practicing the Way of Loyalty and Forgiveness, should try to get on with others in harmony in spite of their different opinions; but those with no morality or discipline always force others to accept their opinions, thus could not maintain a harmonious relationship with others. If this doctrine of \"Harmony in Diversity\" could be applied as a principle in dealing with intercultural and cultural relationships, it can play a very positive role in resolving the conflicts among states or nations. It would be especially true in dealing with"}]}
{"conversation": [{"input": "", "output": "It would be especially true in dealing with those discords and conflicts provoked by cultural differences (e.g. the differences in religious beliefs or social values) among states or nations, if we practice the teaching of \"Harmony in Diversity\" as principle to resolve these conflicts."}]}
{"conversation": [{"input": "", "output": "\"Harmony\" and \"Sameness\" are generally regarded as two different concepts in traditional Chinese thinking. There was even \"a debate on the differences between Harmony and Sameness\" in China's history. As a passage in Zuo Zhuan relates, once the Duke of Qi asked Yan-zi: \"Is there only Ju who can get along with me in harmony?\" The reply of Yanzi was: \"Ju merely expresses the same opinion with Your Highness,—how can it be called harmony?\" \"Is there any difference between Harmony and Sameness?\" asked the Duke. \"They are quite different,\" replied Yan-zi. \"Harmony is like well-cooked dish, you must concoct fish and meat with water, fire, vinegar, sauce, salt and plum, and then cook the dish with firewood. The cook harmonizes these flavors to make it moderate. If it is too light, then salt should be added; if too salty, then water. When junzi dines with such a dish, his heart would be pacified. This is analogous to the relationship between the King and his magistrates. . . . But Ju is different from it. When Your"}]}
{"conversation": [{"input": "", "output": ". . . But Ju is different from it. When Your Highness say that something is right, he agrees; when Your Highness say the opposite, he agrees as well. It is as if to moderate water with water,—who could tolerate to eat such a dish? Or as if a zither always plays the same tune,—who could tolerate to enjoy such music? This is why Sameness differs from Harmony\" (《左传·昭公二十年》). Another saying of Shibo (史伯) was recorded as follows: \"In fact, only Harmony can activate the growth of lives, and Sameness would stop it on the contrary. Harmony is to moderate something with heterogeneous things—only in this way, the lives would flourish and find their belongings. If something is supplemented by homogeneous things, it can only be abandoned after its exhaustion. Thus the ancient virtuous emperors had concocted Earth with Metal, Wood, Water and Fire 41 , to transform it into miscellaneous lives.\" 42 (《国语·郑语》) From the above quotations, we understand that Harmony and Sameness are totally different concepts. Only under the"}]}
{"conversation": [{"input": "", "output": "are totally different concepts. Only under the presupposition of difference and correlation could things \"be moderated with heterogeneity,\" and the diverse things progress together in harmony with one another. \"To supplement something with homogeneity\" is to aggregate the sameness, which would only suffocate the lives. The supreme ideal of traditional Chinese culture is that \"miscellaneous lives are nourished together without harming each other; miscellaneous ways are practiced together without counteracting each other.\" 43 The \"miscellaneous lives\" and \"miscellaneous ways\" refer to Diversity; and the \"without harming each other\" and \"without counteracting each other\" refer to Harmony. This doctrine would provide us with inexhaustible resources of thinking for the coexistence of diverse cultures."}]}
{"conversation": [{"input": "", "output": "Now in Western countries, people of insight have already admitted the possibility of coexistence of civilizations, that the clash or war provoked by mere cultural differences should be avoided. They believe that different nations and states should be able to achieve common understanding through cultural exchanges, dialogues, and discussions. This would be a process moving from \"Diversity\" to mutual understanding. This mutual understanding is neither to extinct nor to assimilate the individual cultures, but to find a cross point in two different cultures and to use it as the basis to promote the progress of both cultures,—such is the function of \"Harmony.\" It is just because of the differences of diverse cultures that human civilizations have become so colorful, and that the complementary and interactive setup is formed gradually in the ever-flowing river of human history. Cultural differences might lead to clashes or even wars, but not all differences are destined to cause clashes or wars. Especially in an"}]}
{"conversation": [{"input": "", "output": "to cause clashes or wars. Especially in an era when science and technology are rapidly developing, a massive war, if it really happens, would easily destroy humankind itself. Thus we must endeavor to maintain a harmonious coexistence through intercultural dialogues. Many scholars at home and abroad have recognized the importance of mutual understanding achieved through dialogues between different cultures. Habermas, for instance, begins to emphasize the concepts of justice and solidarity. In my opinion, they are significant principles in dealing with international cultural relationships. Habermas' \"Principle of Justice\" can be understood as follows: every national culture has a right to protect its independence and autonomy and to develop freely according to the will of its people. His \"Principle of Solidarity,\" on the other hand, can be interpreted as an obligation to sympathize, understand and respect other national cultures. By uninterrupted dialogues and communication between different national cultures,"}]}
{"conversation": [{"input": "", "output": "between different national cultures, there will be a time, sooner or later, when a positive cycle of interactions can be formed. 44 Another advocator of this principle is Gadamer, the German philosopher who passed away only recently. He proposed that \"understanding\" should be extended to the level of \"universal dialogue.\" Because of this extension, the relationship between subject and object (as cognitive or grammatical concepts) is possible to be transformed from inequality to equality; in other words, only when the dialogues are conducted on equal basis, can there be any meaningful dialogue and fruitful result. Gadarmer's consciousness of equality between subject and object and his theory of \"cultural dialogue\" are important ideas urgently needed in our time, 45 illuminating enough for us to understand properly and thoroughly the cultural or national relationships between China and other nations. Nevertheless, whether it is Habermas' principles of justice and solidarity or Gadamer's theory of universal"}]}
{"conversation": [{"input": "", "output": "and solidarity or Gadamer's theory of universal dialogue, their common presupposition should be the principle of \"Diversity in Harmony,\" since only when nations and states in different cultural traditions coexist in harmony through dialogues, can they acquire equal rights and obligations and only then the \"universal dialogue\" between them may become meaningful and fruitful. Thus, the Confucian principle of \"Harmony in Diversity\" based on the belief that \"harmony is the most valuable\" 46 should be practiced as one of the basic principles in dealing with intercultural relationships. This principle, if adopted by all states and nations, would become a positive factor not only in eliminating the discords, conflicts and even wars, but also as a dynamics in promoting the development of all states and nations through exchange and communication. It is just in this sense that Bertrand Russell said: \"Contacts between different civilizations have often in the past proved to be landmarks in human progress.\" 49 The"}]}
{"conversation": [{"input": "", "output": "proved to be landmarks in human progress.\" 49 The contemporary human society needs different cultures to develop their traditional characters through mutual absorption and convergence, in order to bring about the coexistence of civilizations on a new basis."}]}
{"conversation": [{"input": "", "output": "ii．The Taoist Doctrine of the Way (tao) Can Provide Significant Resources of Thinking to Prevent \"the Clash of Civilizations.\""}]}
{"conversation": [{"input": "", "output": "If Confucius is a \"man of virtue\" (仁者), then Lao-zi is a \"man of wisdom\" (智者). The Way is the fundamental concept in Lao-zi's Tao Te Ching , while \"the spontaneity and doing-nothing\" (自然无为: to obey natural laws without offences) are the basic features of the Way. \"The spontaneity and doing-nothing are the Way of Heaven,\" said Wang Chong in his Lun Heng . 50 All kinds of conflicts in contemporary human society are undoubtedly caused by the greedy desires for power and wealth. Those great powers, in their pursuit of selfish gains and expansion of power, exploit the resources of underdeveloped countries and practice power politics, which is the fundamental cause of global chaos. Lao-zi's doctrine of \"spontaneity and doing-nothing\" could be interpreted as to do nothing against people's will, which will render the society and the world peacefulness. Lao-zi once quoted the saying of an ancient sage: \"As I do nothing, the people will reform by themselves; since I like quiet, they will keep order by themselves; when"}]}
{"conversation": [{"input": "", "output": "quiet, they will keep order by themselves; when I seek no trouble, the people will prosper by themselves; when I have no desire, they will live in austerity by themselves.\" 51 It means: the ruler with political powers should neither interfere with his people (doing-nothing), nor disturb their everyday life (liking quiet), nor act against their will (seeking no trouble), nor exploit them insatiably (having no desire); thus, the people will reform by themselves, keep order by themselves, prosper by themselves, and live in austerity by themselves. If we give a modern interpretation of this teaching and apply it to the administration of contemporary society, it will not only bring peace to a country but also function significantly in eliminating the clash of civilizations. We can interpret the above-quoted teaching as follows: in international politics, the more a country interferes with the affairs of other countries, the more chaotic the world will become; the more those great powers threaten others with"}]}
{"conversation": [{"input": "", "output": "the more those great powers threaten others with military force, the more turbulent and disorderly the world will become; the more those great powers exploit the underdeveloped countries under the pretext of international aids, the poorer those underdeveloped countries will become; the more those developed countries desire and fight for the world dominance of wealth and power, the more immoral and terrorized the world will become. Therefore, in my opinion, the doctrine of \"doing-nothing\" may be an effective prescription for the leaders of the so-called \"new empire.\" If they would accept this prescription, the world will enjoy peace. Nevertheless, the \"new empire\" always bully other states and nations by means of \"willful acts\" (有为), such as interference, exploitation or military threat, which are undoubtedly determined by its greedy nature as an empire. According to Lao-zi, \"No calamity is worse than to be discontented. Nor is there a sin more dreadful than coveting. He who knows how to be content, truly he"}]}
{"conversation": [{"input": "", "output": "He who knows how to be content, truly he will always be so.\" 52 Isn't the \"new empire\" discontented and coveting? Lao-zi said again: \"Isn't the Way of Heaven much like a bow bent? The upper part has been disturbed, pressed down; the lower part is raised up from its place; the slack is taken up; the slender width is broader drawn. For thus the Way of Heaven cuts people down when they have had too much, and fills the bowls of those who are in want. But the way of man will not work like this: the people who have not enough are spoiled, for tribute to the rich and the surfeited.\" 53 Why is the human society in this world today in a state of turbulence and disorder? Isn't it totally caused by human beings themselves, especially those leaders of the \"new empire\" acting against the \"Way of Heaven\" and losing the \"hearts of men,\" practicing a policy of spoiling those who have not enough, in order to pay tribute to the rich and the surfeited? Isn't it the root of discords, conflicts and wars in contemporary world?"}]}
{"conversation": [{"input": "", "output": "conflicts and wars in contemporary world? Thus we find that the \"clash of civilizations\" theory is closely related to the theory of \"new empire\" hidden behind its back."}]}
{"conversation": [{"input": "", "output": "Lao-zi strongly opposed wars for the sake of preserving peace in the world. In Chapter 31, Tao Te Ching , he said: \"Weapons at best are tools of bad omen, loathed by all. Thus those of the Way avoid them.\" 54 In wars there are always people killed, production interrupted and social orders broken, thus Lao-zi thinks that war is evil, because people hate it, and virtuous statesmen would not push the country into war to solve their problems. Again Lao-zi said: \"To those who would help the ruler of men by means of the Way: let him not with his militant might try to conquer the world; this tactic will be revenged by Heaven. For where armies have marched, there do briers spring up; where great hosts are impressed, years of hunger and evil ensue.\" 55 This is generally true in the history of all nations. In China, after every major war, the population would be reduced dramatically, farmland disserted, production interrupted, and robbers and thieves infesting. The two world wars both ended in this way, and the"}]}
{"conversation": [{"input": "", "output": "two world wars both ended in this way, and the current war in the Middle East is no exception. Whenever the leaders of the \"new empire\" provoke a war anywhere, they will surely be bogged down there, since the people in the conquered countries will not surrender, they will fight without the fear of death, as Lao-zi said: \"The people do not fear at all to die; what's gained therefore by threatening them with death?\" 56 And: \"As for those who delight to do murder, it is certain they can never get from the world what they sought.\" 57 We see from history that those who had initiated wars, though momentary successes they might get, would finally fail and be dishonored. Hitler was such an example, and Japanese Militarism, another. As a \"man of wisdom,\" Lao-zi could observe the latent converse side with his wisdom, as he said: \"On bad fortune the good fortune always leans; in good fortune the bad fortune always hides.\" 58 Now people in some countries are suffering, but it would be a necessary precondition prepared"}]}
{"conversation": [{"input": "", "output": "but it would be a necessary precondition prepared for their nation's renewal in future. Take the past hundred years of China's history, for example, it is just after being beaten repeatedly that the Chinese people had finally waken up. Today we may say that the Chinese nation is on the eve of a great renewal. In my opinion, leaders of every country, especially those of the \"new empire,\" should learn some wise teachings from Tao Te Ching , and realize that, in the long run, the politics of great powers and Hegemonism will have no future. Therefore, I consider the thinking of Lao-zi valuable in refuting the theories of \"clash of civilizations\" and of the \"new empire.\" We advocate the theory of \"coexistence of civilizations\" and are in agreement with Lao-zi's idea of \"doing-nothing,\" in the expectation of a world of Great Harmony, with peace and security, general progress and common wealth for humankind. Of course, as Lao-zi was born two thousand years ago, his philosophy cannot be used to solve all the"}]}
{"conversation": [{"input": "", "output": "his philosophy cannot be used to solve all the problems that contemporary human society is confronted with (including the discords and conflicts among nations), but his wisdom should be of important value to illuminate our way. Our task is to rediscover and develop the essence of his thinking, to give it a modern interpretation, so that the general public can benefit from the edifications in the treasury of ancient Chinese philosophy."}]}
{"conversation": [{"input": "", "output": "Differences in religious beliefs, values and ways of thinking may lead to conflicts among nations and states; and conflicts can breed wars. However, we may ask: Are these conflicts inevitable? Would it be possible that these conflicts be resolved peacefully, without a war for cultural differences? We have to find a common resource of thinking in all national cultures advocating the coexistence of civilizations, in order to prevent any possible conflict or war. As argued above, the Confucianism and Taoism in Chinese culture could provide significant resources of thinking to bring about the peaceful coexistence of civilizations. I believe that the same kind of resources can be found in cultures of other nations and states as well. At the turn of the 21st century, we must make a careful choice whether to practice the theory of \"clash of civilizations\" in dealing with the problems among nations and states, or the theory advocating the \"coexistence of civilizations\" to bring peace to human society. It would be a"}]}
{"conversation": [{"input": "", "output": "to bring peace to human society. It would be a blessing to humankind if we choose not the clash but the coexistence of civilizations. The Book of History teaches us: \"All the states under Heaven should be harmonized.\" 59 Like many other nations, the Chinese nation is a great one with a long and brilliant tradition of history and culture. Chinese culture is undoubtedly one of the most valuable treasures for mankind. With this cultural heritage, we should be able to make contributions to the peaceful coexistence of human civilizations, promote cultural exchanges, so that harmony might befall on this world of diverse cultures."}]}
{"conversation": [{"input": "", "output": "玖　“文明的冲突”与“文明的共存” *\n\n\n一、“文明的冲突”论与“新帝国”理论\n\n1993年夏季号美国《外交事务》发表了塞缪尔·亨廷顿的《文明的冲突？》一文，我于1994年撰写了《评亨廷顿〈文明的冲突？〉》（刊于《哲学研究》，1994年第3期），批评了以亨廷顿为代表的美国“霸权主义”，在此期间中外许多学者都对亨廷顿的理论从各个角度进行了讨论或提出了批评。1996年，亨廷顿为了回答对他的批评，并补充和修正他的某些观点出版了《文明的冲突与世界秩序的重建》。可以看出他的某些观点有所改变，例如在他为中文版写的《序言》中说：“在人类历史上，全球政治首次成了多极的和多文化的。”在《文明的共性》一节中，他说：\n\n\n\n一些美国人在国内推行多元文化主义，一些美国人在国外推行普世主义，另一些美国人则两者都推行。美国国内的多元文化主义对美国和西方构成了威胁，在国外推行普世主义则对西方和世界构成了威胁。它们都否认西方文化的独特性。全球单一文化论者想把世界变成像美国一样。美国国内的多元文化论者则想把美国变成像世界一样。一个多元文化的美国是不可能的，因为非西方的美国便不成其为美国。多元化的世界则是不可避免的，因为建立全球帝国是不可能的。维护美国和西方需要重建西方认同，维护世界安全则需要接受全球的多元文化性。 4\n\n\n\n虽然这段话也还有一些可商榷处，但他提出“维护世界安全则需要接受全球的多元文化性”，应该说是比较明智的考虑。亨廷顿的观点有这样的变化，正是由于他感到在世界范围内西方（实际上是美国）的“霸权”地位受到挑战和威胁，在国内又受到“种族”等问题的困扰，因此提出了“世界秩序的重建”问题。在该书“西方的复兴”一节中亨廷顿说："}]}
{"conversation": [{"input": "", "output": "西方与所有已经存在过的文明显然是不同的，因为它已经对公元1500年以来存在着的所有文明都产生了势不可挡的影响。它开创了在世界范围内展开的现代化和工业化的进程，其结果是，所有其他文明都一直试图在财富和现代化方面赶上西方。然而，西方的这些特点是否意味着，它作为一种文明的演进和变动根本不同于所有其他文明中普遍存在的模式？历史的证据和比较文明史学者的判断却表明并非如此。迄今为止，西方的发展与历史上诸文明共同的演进模式和动力并无重大不同。伊斯兰复兴运动和亚洲经济发展的势头表明，其他文明是生机勃勃的，而且至少潜在地对西方构成了威胁。一场涉及西方和其他文明核心国家的大战并不是不可避免的，但有可能发生。而西方始于20世纪初的逐渐而且无规律的衰落，可能持续几十年，甚至几百年。或者，西方可能经历一个复兴阶段，扭转它对世界事务影响力下降的局面，再次确立它作为其他文明追随和仿效的领袖的地位。 6\n\n\n\n这段话一方面反映了亨廷顿感到西方领导世界的地位正在“逐渐而且无规律”地“衰落”，而那些向西方学习走上或正在走上“现代化”和“工业化”的国家已经“潜在地对西方构成了威胁”，这当然是他和西方某些学者、特别是政治领袖（如现任美国总统小布什）不愿接受的。这里包含着亨廷顿和某些西方学者、政治家的一个不可解的情结：为什么那些伊斯兰复兴运动和亚洲兴起的国家走上了他们创造的“现代化”和“工业化”的道路，反而对他们构成了威胁？照他们看，这些兴起的国家在一切方面（政治的、文化的）本应跟着他们走，听命于他们才是“合理”的。但是现实的情况并非如此，因而表现出西方世界的忧心忡忡。另一方面，在亨廷顿内心真正希望的是西方文明的“复兴”，“再次确立它作为其他文明追随和仿效的领袖地位”。“9·11”以后美国布什政府的所作所为，可以说正在试图确立其作为其他文明的霸主的领导地位。"}]}
{"conversation": [{"input": "", "output": "继亨廷顿的《文明的冲突与世界秩序的重建》之后，2000年出版了意大利安东尼奥·奈格里与美国迈克尔·哈特合著的《帝国—全球化的政治秩序》一书，该书对当前世界形势的基本看法是：“就在我们眼前，帝国主义正在成长、形成。无边无垠，永无止境，这就是全球政治新秩序——一种新的主权形式：帝国。”“新的主权形式正在出现。帝国是一个政治对象，它有效控制着这些全球交流，它是统治世界的最高权力。” 9 基于这一理论，在美国有众多学者在大力宣扬这种“新帝国”论。例如2002年美国芝加哥大学的米尔斯海默教授在《大国政治的悲剧》中指出：任何一个国家都要寻求权力的最大化，因此不可能有权利均衡的机制，最好的防御就是进攻（这就是布什的“先发制人”的理论基础）。另外还有一位“后现代国家理论”者英国首相布莱尔的顾问罗伯特·库珀，他把世界上的国家分为三类：第一类是后现代国家，即北美、欧洲国家和日本；第二类是现代国家，即他们还是民族国家，如中国、印度、巴西、巴基斯坦等；还有一类是前现代国家，如非洲国家、阿富汗、中东国家。库珀提出并一再讲的一个概念就是“新帝国主义”，其意思是，后现代国家首先要动用它们的国家力量（包括军事力量）来控制现代国家，同时也制止前现代国家那些诸如屠杀之类的行为。 10 更有甚者21世纪的美国新保守主义提出三项核心内容：（1）极度崇尚军力；（2）主张建立美国“仁慈霸权”；（3）强调输出美国式的民主与价值观。据此，布什总统2002年6月1日在西点军校毕业典礼上提出三大原则：第一，美国要保持“先发制人”的权力；第二，美国价值观是普适全球的；第三，保持不可挑战的军事力量。 13 依据这种“新帝国”论，在不同文化传统的国家和民族中不可能不引起“冲突”。而亨廷顿的“文明冲突”论实际上早就为这种“新帝国”论提供了最基本的策略。在他的《文明的冲突？》中，有两条基本的主张：（1）“抑制伊斯兰与儒家国家的军事扩张”，“保持西方在东亚、西南亚国家的军事优势”，“制造儒家与伊斯兰国家之间的差异与冲突”；（2）“巩固能够反映西方利益与价值并使之合法化的国际组织，并且推动非西方国家参与这些组织。”依据这些理论，我们可以看到，由于西方，主要是美国，利用着文化上的差异（例如在价值观上的差异），挑起文明之间的冲突，已使当前的世界陷入一片混乱之中，局部战争越演越烈。"}]}
{"conversation": [{"input": "", "output": "那么“文明”难道只能在“冲突”中，以实现一统天下的“新帝国”的理论吗？在不同“文明”之间难道不可以“共存”吗？\n\n二、“文明的共存”与新轴心时代\n\n在人类以往的历史上并不缺乏由于文明（例如宗教）的原因引起国家与国家、民族与民族、地域与地域之间的冲突。但是，我们从历史发展的总体上看，在不同国家、民族和地域之间的文明发展更应该是以相互吸收与融合为主导。照我看，国家与国家、民族与民族、地域与地域之间的冲突主要并不是由文明的原因引起的。我对西方文化（文明与文化都涉及一个民族全面的生活方式，文明是放大了的文化）了解很有限，没有多少发言权，这里只引用罗素的一段话来说明今日西方文明是在吸收与融合多种文化成分而形成的。1922年，在罗素访问中国之后，写过一篇题为《中西文明之比较》的文章，其中有这样一段：\n\n\n\n不同文明之间的交流过去已经多次证明是人类文明发展的里程碑。希腊学习埃及，罗马借鉴希腊，阿拉伯参照罗马帝国，中世纪的欧洲又模仿阿拉伯，而文艺复兴时期的欧洲则仿效拜占庭帝国。\n\n\n\n罗素的这段话是否十分准确，可能有不同看法，但他说：（1）不同文明之间的交流是促进人类文明发展的重要因素；（2）今日欧洲文化是吸收了许多其他民族文化的因素，而且包含了阿拉伯文化的某些成分，这两点无疑是正确的。如果看中国文化的发展，就更可以看到在不同文化之间由于文化原因引起冲突总是暂时的，而不同文化之间的相互吸收与融合则是主要的。"}]}
{"conversation": [{"input": "", "output": "中国在春秋战国时代本来存在着多种不同的地域文化，有中原文化、齐鲁文化、秦陇文化、荆楚文化、吴越文化、巴蜀文化等等，但后来才合成一个大体统一的华夏文化。特别是到公元1世纪初印度佛教文化的传入，更加说明两种不同文化可以共存。印度佛教文化是以和平的方式传入中国的，外来的印度佛教与本土的儒、道两家从来没有因文化的原因发生过战争，只有三次因政治经济的原因有着冲突，当时的朝廷曾对佛教加以打击，但在大多数的时间里，在中国儒、道、释三种文化是同时并存的。一位法国的著名汉学家（施舟人）曾问我：“为什么中国文化是多元性的”。我考虑了一下，我说，我认为也许有两个原因：一是思想观念上的原因，这就是中国一向主张“合而不同”，文化虽可以不同，但能和谐相处，这个问题下面我会较多地说明；二是制度上的原因，中国以皇帝为最高权威，一切文化（宗教、哲学、伦理），都以皇帝的意志为中心，而皇帝往往为了社会的稳定，不希望因不同文化而引起冲突，甚至战争。因此，皇帝常采用“三教论衡”的办法，把儒、道、释召到朝庭上来辩论，哪一派辩论赢了就排在前面，然后是第二、第三。不允许他们之间互相残杀，发动战争。\n\n从以上情况看，根据历史经验，我认为亨廷顿的“文明的冲突”理论无论如何是片面的，而且是为美国战略服务的。他说：“我认为新世界的冲突根源，将不再侧重意识形态或经济，而文化将是截然分隔人类和引起冲突的主要根源。在世界事务中，民族国家仍然举足轻重，但全球政治的主要冲突将发生在不同文化的族群之间，文明的冲突将左右全球政治，文明之间的断层线将成为未来的战斗线。”"}]}
{"conversation": [{"input": "", "output": "虽然亨廷顿的“文明的冲突”论可以说，他敏锐地观察到某一些由于“文明”引起冲突的现象，例如中东地区的巴以冲突、科索沃地区的冲突，甚至伊拉克战争等等，都包含着某些文化（宗教的和价值观的）的原因，但是分析起来，最基本的发生冲突和发生战争的原因不是由文化引起的，而是由“政治和经济”引起的，巴以冲突是为了争夺地区的控制权，伊拉克战争主要是为了石油，科索沃地区冲突主要是为了大国的战略地位。但是，我们应看到另一方，在不少不同文化之间现在并没有因为文明（文化）的不同而引起冲突，例如中印之间、中俄之间，甚至中欧之间，都在相当长的一个阶段，特别是近十余年里，并没有什么严重冲突，更没有发生过战争。所以“文明的冲突”论并不能正确说明当前世界现存的形势，更不是人类社会发展的前景，而“文明的共存”才应是人类社会的出路，是人类社会必须争取的目标。\n\n为了弄清这个问题，我想也许，我们先了解一下当前是一个什么样的时代。照我看，也许我们正处在一个新的轴心时代。\n\n德国哲学家雅斯贝尔斯曾经提出“轴心时代”的观念。他认为，在公元前500年前后，在古希腊、以色列、印度和中国几乎同时出现了伟大的思想家，他们都对人类关切的问题提出了独到的看法。古希腊有苏格拉底、柏拉图，中国有老子、孔子，印度有释迦牟尼，以色列有犹太教的先知们，形成了不同的文化传统。这些文化传统经过两千多年的发展已经成为人类文化的主要精神财富，而且这些地域的不同文化，原来都是独立发展出来的，并没有互相影响。“人类一直靠轴心时代所产生、思考和创造的一切而生存，每一次新的飞跃都回顾这一时期，并被它重新燃起火焰。自那以后，情况就是这样。轴心期潜力的苏醒和对轴心期潜力的回忆或曰复兴，总是提供了精神动力。” 19 例如，欧洲的文艺复兴就是把目光投向其文化的源头古希腊，使欧洲文明重新燃起火焰，而对世界产生重大影响。中国的宋明理学（新儒学）在受到印度佛教文化冲击后，再次回到先秦的孔孟，而把中国本土哲学提高到一个新水平。在某种意义上说，当今世界多种文化的发展很可能是对两千多年前的轴心时代的又一次新的飞跃。那么，我们是否能说当今人类社会的文化正在或即将进入一个新的“轴心时代”呢？我认为，从种种迹象看也许可以这样说。"}]}
{"conversation": [{"input": "", "output": "首先，自二次世界大战以后，由于殖民体系的逐渐瓦解，原来的殖民地国家和受压迫民族有一个很迫切的任务，就是要从各方面确认自己的独立身份，而民族的独特文化（语言、宗教、价值观等等），正是确认其独立身份的重要支柱。我们知道，二战后马来西亚为了强调民族的统一性，坚持以马来语为国语。以色列建国后决定将长期以来仅仅用于宗教仪式的希伯来语重新恢复为常用语。“任何文化和文明的主要因素都是语言和宗教”。 20 一些东方国家的领导人和学者为了强调自身文化的特性提出以群体为中心的“亚洲价值”以区别西方的以个体（个人）为中心的所谓“世界价值”。等等，等等。甚至亨廷顿也认识到“非西方文明一般正在重新肯定自己的文化价值”。 21"}]}
{"conversation": [{"input": "", "output": "其次，公元前500年前后那个轴心时代，正是上述各轴心国进入铁器时代的时候，生产有了大发展，从而产生了一批重要的思想家。而当今进入了信息时代，人类社会又将会有一个大飞跃。我们可以看到，由于经济全球化、科技一体化、信息网络的发展，把世界联成一片，各国、各民族文化的发展将不可能像公元前五六百年那个“轴心时代”是各自独立发展的，而是在矛盾、冲突和互相影响、互相吸收中发展。每种文化对自身文化的了解都会有局限性，“不识庐山真面目，只缘身在此山中”，如果从另外一个文化系统看，也就是说从“他者”看，也许会更全面地认识此种文化的特点。法国学者法朗索瓦·于连《为什么我们西方人研究哲学不能绕过中国》一文中说：“我们选择出发，也就是选择离开，以创造远景思维的空间。在一切异国情调远处，这样的迂回有条不紊。人们这样穿越中国也是为了更好地阅读希腊；尽管有认识上的断层，但由于遗传，我们与希腊有某种与生俱来的熟悉，所以了解它，也是为了发展它，我们不得不割断这种熟悉，构成一种外在观点。” 25 这种以“互为主观”“互相参照”为核心，重视从“他者”反观自身文化的跨文化研究逐渐为广大中外学者所接受。从另外一种文化来了解自身文化，正是为了继承自己的传统文化，发展自己的传统文化。在这样的情况下，如何保存其文化的特性，传承其文化的命脉，无疑是必须认真考虑的问题。我们知道，经济可以全球化，科技可以一体化，但文化是不可能单一化的。从人类社会发展到今天看，任何文化不受外来文化的影响是不可能的，也是不可取的；但是只有充分发挥其原有文化的内在精神，才可以更好地吸收外来文化以滋养本土文化。正如费孝通先生所说：“在和西方世界保持接触、积极交流的过程中，把我们的好东西变成世界性的好东西。\n\n首先是本土化，然后是全球化。” 26 这就是说，在吸收外来文化的时候，必须维护我们自身文化的根基。因此，21世纪影响人类社会文化的发展必将既是民族的，又是世界的。"}]}
{"conversation": [{"input": "", "output": "第三，就当前人类社会文化存在的现实情况看，已经形成了或正在形成全球意识观照下的文化多元化发展的新格局。我们可以看到，也许21世纪将由四种大的文化系统来主导，即欧美文化、东亚文化、南亚文化、中东北非文化（伊斯兰文化），这四种文化不仅都有着很长的历史文化传统，而且每种文化所影响的人口都在十亿以上。当然还有其他文化也会影响21世纪人类社会发展的前途，例如拉丁美洲文化，非洲文化等。但就目前看，这些文化的影响远不及上述四种文化大。人类社会如果希望走出当前混乱纷争的局面，特别要批判文化霸权主义和文化部落主义，在文化上不仅要面对这个新的轴心时代，而且必须不断推动在不同文化传统的国家与民族之间的对话，使每种文化都能自觉地参与解决当前人类社会所面临的共同问题。无疑上述四种文化对当今人类社会负有特别重大的责任。当前人类社会正处在一个重大的历史转折关头，每个民族、每个国家对自身文化，特别是对当前人类文明有重大影响的欧美文化、东亚文化、南亚文化和伊斯兰文化，都应作一历史的严肃、认真的反思，对今后人类社会发展的前途无疑是十分必要的。对任何一个民族和国家来说，特别是对有较长历史而对当今人类社会有着重大影响的民族和国家来说，它的文化传统是已成的事实，是无法割断的，因为其文化传统已深入到这个民族和国家的千百万的人民心中，是这个民族或国家的精神支柱。\n\n我们回到“传统”，以“传统”为起点，并从“传统”中找寻力量、找寻支点，以推进我们文化的发展，来解决当前人类社会存在的问题，就这个意义上说，21世纪也许将由有着很长历史文化传统的欧美文化、东亚文化、南亚文化、伊斯兰文化等推动人类社会进入再次回顾公元两千五百年前那个轴心时代的一个“新的轴心时代”。在这新的轴心时代，存在着不同的文化传统，而且这些文化传统仍然有着雄厚的人口资源基础，是绝不可能被消灭，即使用战争的办法，也只能暂时起一点作用，从长远看，文化仍然必须共存。\n\n三、中国文化能否为“文明的共存”作出贡献？"}]}
{"conversation": [{"input": "", "output": "三、中国文化能否为“文明的共存”作出贡献？\n\n中国文化要希望对当今人类社会的“文明的共存”作出贡献，必须对自身文化有所了解，这就是要对自身文化有一个“自觉”。所谓“文化自觉”是指在一定文化传统的人群对其自身的文化来历、形成过程的历史以及其特点（包括优点和缺点）和发展的趋势等等能作出认真的思考和反省。应该说，中华民族正处在民族复兴的前夜，因此我们必须对中国文化有个自觉的认识，必须给中国传统文化一个恰当的定位，认真发掘我们古老文化的真精神所在，以便把我们优秀的文化贡献给当今人类社会；认真反省我们自身文化所存在的缺陷，以便我们更好地吸取其他国家和民族的文化精华，并在适应现代化社会发展的总趋势下给中国文化以现代的诠释，这样我们的国家才能真正地走在世界文化发展的前列，与其他各种文化共同创造美好的新世界。\n\n中国传统文化中主要是儒、道两家，而且我们常说中国文化是儒、道互补的，当然印度佛教传入中国后，它对中国社会和中国文化也发生着重要影响。现在我想讨论一下儒、道两家的思想理论是否能对“文明的共存”提供有意义的资源。\n\n1．儒家的“仁学”为“文明的共存”提供了有积极意义的资源\n\n《郭店竹简·性自命出》中说：“道始于情”。这里的“道”说的是“人道”，即人与人的关系的原则，或者说社会关系的原则，它和“天道”不同，“天道”是指自然界的运行规律或宇宙的运行法则。人与人的关系是从感情开始建立的，这正是孔子“仁学”的基本出发点。孔子的弟子樊迟问“仁”，孔子回答说：“爱人”。这种“爱人”的思想从何而有呢？《中庸》引孔子的话说：“仁者，人也，亲亲为大。”“仁爱”的精神是人自身所具有的，而爱自己的亲人最根本。但是“仁”的精神不能只停止于此，《郭店竹简》中说：“亲而笃之，爱也；爱父，其继之爱人，仁也。”非常爱自己的亲人，这只是爱，爱自己的父亲，再扩大到爱别人，这才叫作“仁”。“孝之放，爱天下之民”。对父母的孝顺要放大到爱天下的老百姓。这就是说，孔子的“仁学”是要由“亲亲”扩大到“仁民”，也就是说要“推己及人”，要做到“老吾老以及人之老，幼吾幼以及人之幼”，才叫作“仁”。做到“推己及人”并不容易，必须把“己所不欲，勿施于人”“己欲立而立人，己欲达而达人”的“忠恕之道”作为“为仁”的准则。（朱熹《四书集注》：“尽己之谓忠，推己之谓恕。”）"}]}
{"conversation": [{"input": "", "output": "如果要把“仁”推广到整个社会，这就是孔子说的：“克己复礼为仁，一日克己复礼，天下归仁焉。为仁由己，而由人乎哉？”自古以来把“克己”和“复礼”解释为两个平行的方面，我认为这不是对“克己复礼”的好的解释。所谓“克己复礼为仁”是说，只有在“克己”的基础上的“复礼”才叫作“仁”。费孝通先生对此也有一解释，他说：“克己才能复礼，复礼是取得进入社会、成为一个社会人的必要条件。扬己和克己也许正是东西方文化的差别的一个关键。” 38 我认为这话是很有道理的。朱熹对“克己复礼为仁”的解释说：“克，胜也。己，谓身之私欲也。复，反也。礼者，天理之节文也”云云。这就是说，要克服自己的私欲，以便使之合乎礼仪制度规范。“仁”是人自身内在的品德（“爱生于性”）；“礼”是规范人的行为的外在的礼仪制度，它的作用是为了调节人与人之间的关系使之和谐相处，“礼之用，和为贵”。要人们遵守礼仪制度必须是自觉的，出乎内在的“爱人”之心，才符合“仁”的要求，所以孔子说：“为仁由己，而由人乎哉？”对“仁”和“礼”的关系，孔子有非常明确的说法：“人而不仁如礼何？人而不仁如乐何？”没有仁爱之心的礼乐那是虚伪的，是为了骗人的。所以孔子认为，有了追求“仁”的自觉要求，并把这种“仁爱之心”按照一定的规范实现于日常社会之中，这样社会就会和谐安宁了，“一日克己复礼，天下归仁焉。”我认为，孔子和儒家的这套思想，对于一个国家的“治国”者，对于现在世界上的那些发达国家（特别是美国）的统治集团不能说是没有意义的。“治国、平天下”应该行“仁政”，行“王道”，不应该行“霸道”。行“仁政”“王道”可以使不同文化得以共同存在和发展；行“霸道”将引起文明的冲突，而使文化走向单一化，形成文化霸权主义。如果把孔子的“仁学”理论用于处理不同文明之间的关系，那么在不同文明之间就不会引起冲突，以至于战争，而实现“文明的共存”。\n\n当然，孔子的这套“仁学”理论虽然不能解决当今人类社会存在的“文化的共存”的全部问题，但它作为一种建立在以“仁”为本之上的“律己”的道德要求，作为调节不同文化之间关系的一条准则，使不同文化得以和谐相处无疑仍有一定的现实意义。"}]}
{"conversation": [{"input": "", "output": "要使“不同文化之间”和谐相处，从而使不同文化传统的国家、民族能和平共存，并不是一件容易的事，也许孔子提倡的“和而不同”可以为我们提供极有意义的资源，他说：“君子和而不同，小人同而不和”。他认为：以“和为贵”而行“忠恕之道”的有道德有学问的君子应该做到能在不同中求得和谐相处；而不讲道德没有学问的人往往强迫别人接受他的主张而不能与他人和谐相处。如果我们把“和而不同”用作处理不同文化之间关系的原则，它对于解决当今不同国家与民族之间的纷争，特别是在不同国家与民族之间，因文化上的不同（例如宗教信仰不同，价值观念上的不同）而引起的矛盾、冲突，应有非常积极的意义。"}]}
{"conversation": [{"input": "", "output": "在中国历史上一向认为“和”与“同”是不同的两个概念，有所谓“和同之辨”。《左传·昭公二十年》记载：“公曰：唯据与我和夫！晏子对曰：据亦同也，焉得为和？公曰：和与同异乎？对曰：异。和如羹焉，水火醯醢盐梅以烹鱼肉，燀之以薪。宰夫和之，齐之以味，济其不及，以泄其过。君子食之，以平其心。君臣亦然。……今据不然。君所谓可，据亦曰可。君所谓否，据亦曰否。若以水济水，谁能食之？若琴瑟之专一，谁能听之？同之不可也如是。”（齐侯说：只有据跟我很和谐啊！晏子回答说：据也只不过和你相同而已，哪里说得上和谐呢！齐侯说：和（谐）和（相）同不一样吗？晏子回答说：不一样。和谐好像做羹汤一样，用水、火、醋、酱、盐、梅，来烹调鱼和肉，再用柴烧煮，厨子加工以调和，使味道适中，味道太浓就加水冲淡。君子食用这样的羹汤，内心平静。君臣之间也是这样。……现在据不是这样。国君认为对的，他也认为对；国君认为不对的，他也认为不对。这就像用水去调剂水，谁能吃它呢？如同琴瑟老弹一个声音，谁能听它呢？不应该同的道理就像这样。）《国语·郑语》：“（史伯曰：）夫和实生物，同则不继。以他平他谓之和，故能丰长而物归之；若以同裨同，尽乃弃矣。故先王以土与金、木、水、火杂，以成百物。”（实际上和谐才能生长万物，同一就不能发展。把不同的东西加以协调平衡叫作和谐，才能使万物丰盛发展而有所归属；如果把相同的东西相加，用尽之后就只能被抛弃。所以先王把土和金、木、水、火配合起来，做成千百种东西。）可见“和”与“同”是两个不同的概念。“以他平他”，是以相异和相关为前提，相异的事物相互协调并进，就能发展；“以同裨同”，则是以相同的事物叠加，其结果只能窒息生机。中国传统文化的最高理想是“万物并育而不相害，道并行而不相悖。”“万物并育”和“道并行”是“不同”；“不相害”“不相悖”则是“和”。这种思想为多元文化共处提供了取之不尽的思想源泉。"}]}
{"conversation": [{"input": "", "output": "现在西方国家的有识之士都认识到不同文明之间应能共存，而不应因文化上的不同而引起冲突，以至于战争。他们认为，不同的民族和国家应该可以通过文化的交往与对话，在对话（商谈）和讨论中取得某种“共识”，这是一个由“不同”到某种意义上的相互“认同”的过程。这种相互“认同”不是一方消灭一方，也不是一方“同化”一方，而是在两种不同文化中寻找交汇点，并在此基础上推动双方文化的发展，这正是“和”的作用。不同民族和不同国家之间由于地理的、历史的和某些偶然的原因，而形成了不同的文化传统，正因为有文化上的不同，人类文化才是丰富多彩的，而且才在人类历史的长河中形成了互补和互动的格局。文化上的不同可能引起冲突，甚至战争，但并不能认为“不同”就一定会引起冲突和战争。特别是在今天科学技术高度发展的情况下，如果发生大规模的战争，也许人类将毁灭人类自身。因此，我们必须努力追求在不同文化之间通过对话，实现和谐相处。现在中西许多学者都认识到，通过对话沟通不同文化之间的相互理解的重要性。例如哈贝马斯提出“正义”和“团结”的观念。我认为，把它们作为处理不同民族文化之间关系的原则，是有意义的。哈贝马斯的“正义”原则可理解为，要保障每一种民族文化的独立自主，按照其民族的意愿发展的权利；“团结”原则可理解为，要求对其他民族文化有同情理解和加以尊重的义务。只要不断通过对话和交往等途径，总可以在不同民族文化之间形成互动中的良性循环。 47 不久前去世的德国哲学家伽达默尔提出，应把“理解”扩展到“广义对话”层面。正因为“理解”被提升为“广义对话”，主体与对象（主观与客观或主与宾）才得以从不平等地位过渡到平等地位；反过来说，只有对话双方处于平等地位，对话才可能真正进行并顺利完成。可以说，伽达默尔所持的主体—对象平等意识和文化对话论，正是我们这个时代所需要的重要理念。 48"}]}
{"conversation": [{"input": "", "output": "48 这种理念，对我们今天如何正确而深入地理解中外文化关系、民族关系等等，具有重要的启示。但是，无论哈贝马斯的“正义”和“团结”原则，或者是伽达默尔的“广义对话论”都要以承认“和而不同”原则为前提，只有承认不同文化传统的民族和国家通过对话可以和谐相处，不同的文化传统的民族与国家才能获得平等的权利和义务，“广义对话”才能“真正进行并顺利完成”。因此儒家以“和为贵”为基础的“和而不同”原则应成为处理不同文化之间的一条基本原则。用“和而不同”原则处理不同文化传统国家与民族之间的关系，不仅对消除矛盾、冲突甚至战争有着正面的积极意义，而且也是推动各国家、各民族文化在交流中促使其发展的动力，所以罗素说：“不同文明之间的交流过去已经多次证明是人类文明发展的里程碑。”当今人类社会需要的是不同文化能在相互吸收和融合中发展不同的文化传统的特色，以期达到在新的基础上的“文化的共存”。"}]}
{"conversation": [{"input": "", "output": "2．道家的“道论”能为防止“文明的冲突”提供有意义的资源"}]}
{"conversation": [{"input": "", "output": "如果说孔子是一位“仁者”，那么老子则是一位“智者”。老子《道德经》一书中，“道”是其基本概念，而“自然无为”（顺应自然的规律，不做违背自然规律的事）是“道”的基本特性，王充《论衡·初禀》：“自然无为，天之道也。”今日人类社会之所以存在着种种纷争，无疑是由于贪婪地追求权力和金钱引起的。那些强国为了私利，扩张自己的势力，掠夺弱国的资源，实行强权政治，正是世界混乱无序的根源。也就是说帝国霸权正是“文明冲突”的根源。老子提倡“自然无为”。我们可以理解为：不要做（无为）违背人们愿望的事，这样社会才会安宁，天下才会太平。老子说，古代圣人曾经说过：“我无为而民自化，我好静而民自正，我无事而民自富，我无欲而民自朴。”这段话的意思是说：掌握权力的统治者不应该对老百姓作过多的干涉（无为），不要扰乱老百姓的正常生活（好静），不要做违背老百姓意愿的事（无事），不要贪得无厌地盘剥老百姓（无欲），这样老百姓就会自己教化自己（自化），自己走上正轨（自正），自己富足起来（自富），自己生活朴素。如果我们对这一段话给以现代诠释，那就不仅可以使一个国家内部安宁，而且对消除不同文明之间的冲突无疑有着重要意义。对这段话我们可以作如下诠释：在国与国之间对别国干涉越多，世界必然越加混乱。大国强国动不动用武力或武力相威胁，世界越是动荡不安和无序。大国强国以帮助弱国小国为名而行掠夺之实，弱国小国越加贫穷。发达国家以越来越大的欲望争夺世界财富和统治权，世界就会成为一个无道德的恐怖世界。据此，我认为“无为”也许对新帝国的领导者是一副治病良方，如果他们能接受，将会使世界得以和平和安宁。然而“新帝国”往往以干涉、掠夺、武力等等“有为”（为所欲为）手段来对待其他国家与民族，这无疑都是由其帝国贪欲本性造成的。老子认为：“祸莫大于不知足，咎莫大于欲得，故知足之足，常足矣。”（祸害没有比过于不知道满足的了，罪过没有比过于贪得无厌的了，知道满足的人，永远是满足的。）“新帝国”不正是“不知道满足的”“贪得无厌的”吗？老子还说：“天之道，其犹张弓欤？高者抑之，下者举之；有余者损之，不足者补之。天之道，损有余而补不足，人道则不然，损不足以奉有余。”（“天道”不就像张弓射箭吗？高了就把它压低一点，低了就把它升高一点，有余的加以减少，不足的加以补充。“天道”的规律是减少有余的，用来补充不足的。“人道”则不一样啊，往往要剥夺不足的，而用来供奉有余的）"}]}
{"conversation": [{"input": "", "output": "。“人道”则不一样啊，往往要剥夺不足的，而用来供奉有余的）。为什么今日世界人类社会处在一种十分混乱不安定的状态？这完全是由人自身造成的，特别是那些“新帝国”的领导者造成的，他们违背了“天道”，他们失去了“人心”，他们奉行的是“损不足以奉有余”，这不正是今日世界不断发生矛盾、冲突、战争的根源吗？从这里我们可以看到，“文明冲突”论与其背后所隐蔽的“新帝国”论是有着密切联系的。"}]}
{"conversation": [{"input": "", "output": "为了社会的和平和安宁，老子强烈地反对战争。《道德经》第三十一章中说：“夫兵者，不祥之器，物或恶之，故有道者不处。”（打仗用兵是不吉祥的东西，大家都厌恶它，所以有道德的人不使用它。）战争总要死人，总要破坏生产，总要使社会秩序被破坏，所以老子认为它不是什么好东西，老百姓都讨厌它，有道德的国家领导人是不使用战争的办法解决问题的。老子又说：“以道佐人主者，不以兵强天下，其事好还。师之所处，荆棘生焉。大军之后，必有凶年。”（我们应该用道德来告诫领导者，不要用兵力逞强于天下。用兵这件事一定会得到报应。军队所到的地方，就会破坏一切，使荆棘丛生。大战之后，一定会是荒年。）我们反观各国历史，无不如此，在我国每次大战之后往往出现：人口大量减少，土地荒芜，生产破坏，盗贼多有。两次世界大战的结果是如此，当前的中东地区的战争也是如此。哪个新帝国的领导者到处发动战争，其结果处处陷入被动，这是因为被征服的国家的老百姓不服，他们会用不怕死来抗争，所以老子说：“民不畏死，奈何以死惧之。”（老百姓不怕死，用死来威胁他们又有什么用呢？）所以老子说：“夫乐杀人者，则不可得志于天下矣。”（喜欢杀人的人，就不能在天下成功）。我们从历史上看到，发动战争的人，虽然一时可以得逞，但最终总要失败，而落得身败名裂，希特勒是一个例子，日本军国主义也是一个例子。老子是一个“智者”，他用他的智慧能看到事物的相反方面，他说：“祸兮，福之所倚；福兮，祸之所伏。”（灾难，好运常常紧靠在它旁边；好事，灾祸往往会潜伏在它里面。）现在有些国家的人民正在受着苦难，这也就正是为他们将来的民族复兴准备了条件。从我们国家的百年历史来看，正是我们在处处挨打之后，我国的人民才有了觉醒，今天我们才可以说，中华民族正处在民族复兴的前夜。我想，世界各国、特别新帝国的领导者应从《道德经》中吸取智慧，认识强权政治、霸权主义从长期的世界历史发展看是没有前途的。因此，我认为老子思想对消解“文明的冲突”论、新“帝国论”是十分有价值的理论。我们拥护“文明的共存”论、赞成老子的“无为”思想，以期待今日人类社会能处在一和平、安宁、共同发展、共同富裕的大同世界之中。当然，两千多年前的老子思想不可能全然解决当今人类社会的问题（包括各民族之间的矛盾、冲突等等问题），但是他的智慧之光对我们应有重要启示"}]}
{"conversation": [{"input": "", "output": "。我们应该做的事，是如何把他的思想中的精华加以发掘和发挥，并给以现代的诠释，使之有利于人们从古代的思想文化的宝库中得到某些宝贵启示。"}]}
{"conversation": [{"input": "", "output": "在不同民族和国家之间，由于宗教信仰的不同、价值观念的不同、思维方式的不同可以引起冲突，甚至可以由冲突导致战争。但是，是否必然要引起冲突，能不能化解冲突、使之不因文化的不同而导致战争，这就需要我们从各个不同民族的文化中找出可以使文明共存的资源，用以消解不同文明之间可以引起冲突的文化因素。如上所述，中国文化中的儒道两家可以为化解“文明的冲突”，并能为“文明的共存”提供有意义的资源。我相信，各民族、各国家的文化同样可以为化解“文明的冲突”，并能为“文明的共存”提供有价值的资源。在人类文明进入到21世纪之时，是用“文明冲突”的理论来处理各民族、各国家之间的问题，还是用“文明共存”的理论来引导人类社会走向和平共处，这是我们当前必须认真考虑和慎重选择的问题。反对“文明冲突”论，倡导“文明共存”论，这无疑是人类社会的福祉。《尚书·尧典》中说：“协和万邦。”中华民族和其他许多民族一样是一伟大的民族，有着悠久的灿烂光辉的历史文化传统，它的文化对人类社会无疑是极为宝贵的财富。我们对这笔财富应善于利用，使之对当前人类社会争取“和平共处”，实现不同文化之间的协调共存，推进世界各种文化之间的交流，作出应有的贡献。\n\n\n\n\n\nX．THE COEXISTENCE OF CULTURAL DIVERSITY: SOURCES OF THE VALUE OF HARMONY IN DIVERSITY\n\n\nI．Introduction"}]}
{"conversation": [{"input": "", "output": "Though one cannot say that present world conflicts are mainly the result of cultural clashes, they certainly are related to clashes between cultures. A debate taking place in the world over cultural clashes and cultural coexistence might lead to greater mutual understanding, tolerance, and peace or, as a result of cultural isolation and hegemony, to political clashes. In either case, this debate will affect the destiny of humankind in the 21st century. Owing to the collapse of colonialism after the end of World War II, Western cultural imperialism gradually faded, and greater cultural diversity emerged in the world. In the past half century, developments in world trade and communication have led to ever more frequent cultural interactions between different peoples, nations, and regions, and have made the world an increasingly indivisible whole. In the present stage of world culture, two different tendencies have arisen: some Western theoreticians, seeking to protect their traditional interests and customs,"}]}
{"conversation": [{"input": "", "output": "protect their traditional interests and customs, continue to maintain a Western-centric perspective; others, adopting an indigenous romantic feeling toward an independent or revitalized people, create a nationalism that seeks to return to roots and preserve native culture, and a conservativism that seeks to return to past traditions. Some East Asian scholars, looking at the suffering wrought by Western culture throughout the world and the oppression that they personally suffered, even suggest a cultural perspective focused on East Asia. A great problem that we presently face is how we can prevent these two conflicting tendencies from developing into a large-scale confrontation and how we can dispel confrontations that do arise. At the same time, we must be careful about conflicts that may arise between the West and East Asia owing to differences in cultures and traditions."}]}
{"conversation": [{"input": "", "output": "II．Harmony in Diversity\n\nHow do we enable peoples, nations, and regions of different cultural traditions to develop together while remaining different, and in this way create a globally conscious environment for the development of cultural diversity? I think that the Chinese principle of harmony in diversity (he er butong ) provides us with a source of positive value for doing precisely this."}]}
{"conversation": [{"input": "", "output": "The Zuo Commentary on the Spring and Autumn Annals for the 20th year of Duke Zhao of Lu (522 BC), records the following conversation between Jing, marquis of Qi, and Yan Ying: The marquis of Qi said to Yan Ying, \"Does only Liangqiu Ju (an official close to the marquis) act in harmony with me?\" Yan Ying replied, \"Ju conforms. How do you get harmony (he ) from conformity (tong )?\" The marquis said, \"Is harmony different from conformity?\" Yan Ying replied, \"Yes. Harmony is like the blending of ingredients of a good soup. The chef uses various condiments to cook a thick meat soup over a blazing fire, blending them together, adjusting the flavor, adding to make up for deficiencies, and draining off excesses. The gentleman eats the soup to calm his mind. The relation between ruler and minister is similar. . . . Now Ju does not operate like this. Whatever you approve, Ju also approves, and whatever you reject, Ju also rejects. This is like adding water to water. Who can eat such 'soup'? Again, this is like a zither"}]}
{"conversation": [{"input": "", "output": "can eat such 'soup'? Again, this is like a zither that can produce only one note. Who can listen to such 'music'? In all such cases, sameness/conformity (tong ) is unacceptable.\" Also, Discourses of the States (Guoyu ), in the chapter \"Discourses of Zheng,\" has Shi Bo's reply to Duke Huan of Zheng (771 BC): \"Now blending (he ) various substances can in fact produce many things, whereas things of the same (tong ) substance do not maintain well. Balancing one substance with another is called blending. Things so produced are rich and long-lasting, and substances naturally come together in this fashion. Supplementing one substance with the same substance produces nothing but rubbish. Thus the kings of the past had clay mixed with metal, wood, water, and fire to produce ceramics of all kinds.\" These two passages make clear that he and tong are completely different in meaning. Confucius said this even more clearly: \"The man of virtue harmonizes without conforming (he er butong ). The narrow-minded man conforms"}]}
{"conversation": [{"input": "", "output": "(he er butong ). The narrow-minded man conforms without harmonizing (tong er buhe )\" (Analects , \"Zilu\"). From the passages above, one can see that the significance of \"harmony in diversity\" (he er butong ) is that when two different cultural traditions achieve a common understanding through cultural intercourse and dialog, they are in some sense attaining a commonality from their diverse perspectives. This commonality consists not of one side vanquishing the other side, nor of one side converting the other side, but of finding points in common in the two different traditions and on this foundation advancing both traditions. Precisely herein lies the power of harmony. We can see this effect in the development of Chinese culture. Confucians sought to establish propriety and create music to actively maintain (you wei ) the harmony of society. Daoists, in contrast, sought to follow nature to passively maintain (wu wei ) peace in society. These two originally very different cultural traditions, over the course"}]}
{"conversation": [{"input": "", "output": "different cultural traditions, over the course of nearly two thousand years of development, achieved a certain common understanding through continuous dialog. In the Western Jin period (265-316), Guo Xiang, in an effort to harmonize the Confucian and Daoist traditions, proposed that active administration of government (you wei ) is a form of passive administration of government (wu wei ). In a comment on \"Autumn Floods\" in the Zhuangzi , he wrote, \"Can men, in eking out a living, forego plowing with oxen or riding horses? In plowing with an ox and riding a horse, can one avoid ringing the ox in the nose or bridling the horse? The ox does not resist being ringed in the nose, and the horse does not resist being bridled, because Heaven wills it. If this is mandated by Heaven, then though these beasts of burden are placed in the service of man, this circumstance is rooted in the will of Heaven.\" The point of this passage is that though the ox is ringed in the nose, and the horse is bridled, through the active"}]}
{"conversation": [{"input": "", "output": "and the horse is bridled, through the active efforts (you wei ) of man, these relations conform to what is natural (wu wei ). Both Confucians and Daoists could accept this perspective of Guo Xiang even though this view does not fit squarely within either the original Confucian or original Daoist tradition. Active engagement (you wei ) and passive following (wu wei ) are quite different concepts. If both perspectives are to be accepted to some extent, both sides must find, through a process of negotiation, points of commonality (points of harmony). These points of commonality can serve as universal principles that both sides can accept. These universal principles are principles that both sides can accept without their negating the distinguishing features of either side. This state of affairs would indeed be a case of harmony in diversity."}]}
{"conversation": [{"input": "", "output": "We can also illustrate the significance of harmony in diversity with developments resulting from the encounter of traditional Chinese culture and a foreign cultural tradition. Originally, Indian Buddhist culture and traditional Chinese culture (Confucianism, Daoism, etc.) were quite distinct, but from the Han (202 BC-220 AD) to Tang (618-907) dynasties, Chinese culture continuously strove to accept and adapt the quite alien culture of Buddhism, and Indian Buddhism, for its part, continuously strove to change aspects of itself ill-suited to the demands of Chinese society. As a result, during the nearly one thousand years in which Indian Buddhism was transmitted to China, Chinese culture highly benefited from Indian Buddhism. Indian Buddhism profoundly influenced Chinese philosophy, literature, art, architecture, and popular customs. At the same time, Indian Buddhism was able to promote and perfect itself throughout the immense Chinese empire. During the Sui(581-618) and Tang dynasties, for example, there"}]}
{"conversation": [{"input": "", "output": "and Tang dynasties, for example, there formed several more Sinitic sects of Buddhism (the Tiantai sect, Huayan sect, and Chan sect). Yet Chinese culture remained Chinese culture and did not lose its distinctive features because it adopted Indian Buddhism. Such cultural exchange and mutual influence serve as an excellent illustration of the principle of harmony in diversity. As a matter of fact, the development of European culture also exemplifies this principle. Bertrand Russell, in The Problem of China (1922), wrote, \"Contacts between different civilizations have often in the past proved to be landmarks in human progress. Greece learnt from Egypt, Rome from Greece, the Arabs from the Roman Empire, medieval Europe from the Arabs, and Renaissance Europe from the Byzantines.\" The reason that one culture could adopt another culture was often because the notion of harmony in diversity was embedded in the interactions and negotiations of the two cultures."}]}
{"conversation": [{"input": "", "output": "III．Commonalities across Cultural Traditions"}]}
{"conversation": [{"input": "", "output": "There are various circumstances under which the principle of harmony in diversity appears in the interactions of two different cultural traditions. One is that in the negotiations between cultures, the two cultures discover that they have similar concepts. For example, Christianity has the concept of love for humanity, Buddhism has the concept of compassion, and Confucianism has the concept of concern for the masses. In an abstract sense, all of these concepts signify love. Love can thus serve as a universal principle that all these different cultural traditions can accept. At the same time, love for humanity, compassion, and concern for the masses are concepts that preserve the distinct features of their respective traditions. Another circumstance is that one culture, in its intercourse with another culture, discovers that it lacks important ideas present in the latter culture, and that these ideas can be accepted into the former culture. By accepting the new ideas through cultural interaction, transforming"}]}
{"conversation": [{"input": "", "output": "ideas through cultural interaction, transforming them, and fitting them into its culture, the receiving culture can enrich itself. For example, China originally lacked a clear notion of sudden enlightenment, but by the Song (960-1279) and Ming (1368-1644) dynasties, Cheng Hao, Cheng Yi, and Zhu Xi had adopted the notion of sudden enlightenment into their Rational School of Neo-Confucianism, as did Lu Jiuyuan and Wang Shouren (Yangming) in their School-of-Mind Neo-Confucianism. A third circumstance is that one culture, in its intercourse with another culture, discovers that it lacks significant ideas present in the latter culture, and that though these new ideas are incompatible with some ideas of the receiving culture, interactions with the other culture force it to forsake the old ideas and accept the new foreign ideas in order to develop. For example, after the idea of democracy penetrated China, it had to give up such traditional notions as the \"three guides\" (san'gang : the ruler guides the minister, the"}]}
{"conversation": [{"input": "", "output": "(san'gang : the ruler guides the minister, the father guides the son, and the husband guides the wife). A fourth circumstance is that in the interaction of two or more cultures, these cultures discover, through repeated discussions, significant new ideas previously missing in their cultures—ideas such as peaceful coexistence and the coexistence of cultural diversity—that, when incorporated into a system of diverse cultures, are undoubtedly significant for the individual cultures. There may, of course, be other circumstances leading one culture to adopt ideas from another, but here I will say no more. When, as described above, different cultures create commonalities by harmonizing their differences, when they find common principles in their differences, when they find common understanding in their different circumstances, such indeed is realizing harmony in diversity through cultural interaction and negotiation."}]}
{"conversation": [{"input": "", "output": "IV．Regional Diversity and the Bidirectional Nature of Cultural Selection"}]}
{"conversation": [{"input": "", "output": "In this discussion of harmony in diversity as a principle of intercourse between different cultures, there are two other points worth noting. One is the issue of regional differences in cultural development. The other is the bidirectional nature of culture selection. Having persisted for a long period or having encountered some special cause, a culture may decline or even die out in one particular region or among a particular people and continue to develop in another region or among another people. For example, Buddhism, having been transmitted in India down to the fifth and sixth centuries, stagnated, but in China, having absorbed aspects of Chinese culture and having been developed at the hands of eminent monks during the Sui and Tang dynasties, it became more Sinified. Then from China it was transmitted to the Korean peninsula and Japan, where it blended in with the local cultures. In Japan especially, there developed some distinctly local sects of Buddhism. This is why I say that Chinese culture"}]}
{"conversation": [{"input": "", "output": "Buddhism. This is why I say that Chinese culture benefited from Indian Buddhism, and that Indian Buddhism was promoted and perfected in China. Such regional differences in development occurred not only in China but also in Europe. As Russell said in the passage quoted above, present-day European culture arose in Egypt, was transmitted to Greece, passed through Rome and Arabia, and reentered Europe. Such regional development of culture thus laid down the \"landmarks in human progress.\" The reason for such development is that when culture a is transplanted within culture b , it may acquire aspects of culture b. These acquired aspects may be originally lacking in culture a or may have not received much development. After being added to culture a , these aspects then lead culture a to be developed within culture b . Such cultural development is perfectly consistent with the principle of harmony in diversity and is a good example of the idea that \"blending various substances can in fact produce many things,"}]}
{"conversation": [{"input": "", "output": "substances can in fact produce many things, whereas things of the same substance do not maintain well\" (\"Discourses of Zheng\")."}]}
{"conversation": [{"input": "", "output": "As for the bidirectional nature of culture selection, as we know, it is not the case that any alien culture transmitted to a region or a people at any time and under any circumstances will always be accepted and developed. For example, during the Sui and Tang dynasties, not only did Buddhism have a tremendous influence on Chinese society; \"Buddhist sutras were over ten times more common among the populace than Confucian classics\" (Sui Shu [ Book of Sui ], \"Jingji Zhi\" [Treatise on Classics and Books]). At this time Nestorianism (a type of Christianity) was transmitted to China and had a degree of influence, yet it could not establish itself. This failure was due to the bidirectional nature of culture selection. Even different sects of Indian Buddhism fared differently in China. For instance, Esoteric (Tantric) Buddhism flourished for a while in the area of Han society after the mid-Tang—a fact verified by the relics excavated from the underground palace at Famen Temple. But later, Esoteric Buddhism fell into"}]}
{"conversation": [{"input": "", "output": "Temple. But later, Esoteric Buddhism fell into decline and had little lasting influence on Han society. Yet in Tibet, Indian Esoteric Buddhism blended in with the local religion to produce Tibetan Buddhism, which has persisted down to the present as the religion of Tibetans. What brought about this difference? The first type of Buddhism to enter the area of Han society consisted of the Theravada meditation techniques associated with An Shigao (birth date unknown). Later, Lokaksema (b. c. 147 AD) brought Prajñā Buddhism to China. From the Jin Dynasty (265-420) on, the form of Buddhism that spread in China was Prajñā Buddhism, not the Theravada meditation techniques. The reason was that PrajñāBuddhism was similar to Neo-Daoism (whose core teachings were those of Laozi and Zhuangzi); that Chan Buddhism (which developed during the Tang Dynasty after Prajñā Buddhism was adopted during the Eastern Jin Dynasty (317-420) and the Southern Dynasties (420-589) was different from Indian meditation techniques, its"}]}
{"conversation": [{"input": "", "output": "different from Indian meditation techniques, its philosophical foundation arising from Prajñā Buddhism; and that Chan Buddhism adopted not only some elements of Daoism but also some elements of Confucianism in order to adapt to the needs of Chinese society. Here we see mutual selection between cultures. Moreover, such mutual selection between cultures is another typical manifestation of the principle of harmony in diversity."}]}
{"conversation": [{"input": "", "output": "V．Conclusion"}]}
{"conversation": [{"input": "", "output": "In the early Tang period, Xuanzang (602-664) propagated the Consciousness-Only School of Thought, but this school of thought lasted only some thirty years. The reason that it was not respected by the Chinese is that this mode of thought was thoroughly Indian in style, and thus quite different from the Chinese manner of thinking. In contrast, Chan Buddhism spread quickly from the mid-Tang on because Chan thought was similar to Chinese thought and jelled into a Sinified sect of Buddhism. It then went on to influence the Rational School of Neo-Confucianism during the Song and Ming dynasties. This shows that in the intercourse between two different cultures, there is often mutual selection, and this mutual selection is to some extent a manifestation of the principle of harmony in diversity. For only if there is diversity between cultures can there be selection among diverse elements. If the thought of two cultures is entirely the same, there is nothing to select, and thought that is completely alike cannot add"}]}
{"conversation": [{"input": "", "output": "and thought that is completely alike cannot add to preexisting thought any new ideas, and so cannot stimulate or promote the development of the preexisting culture. We can thus see that the principle of harmony in diversity has great significance for the mutual selectivity of interacting cultures."}]}
{"conversation": [{"input": "", "output": "We have seen that the principle of harmony in diversity can spur healthy cultural exchange and promote rational development of culture, in accord with the present world trend toward cultural diversity. If we want Chinese culture to develop for the better, if we want it to make a contribution to future world civilization, then we must approach the culture of other peoples, nations, and regions with an attitude of harmony in diversity, sufficiently absorb the achievements of other cultures, and renew our own traditional culture so that we can create a new culture suited to modern social life.\n\n\n\n\n\n拾　文化的多元共处——“和而不同”的价值资源 *"}]}
{"conversation": [{"input": "", "output": "拾　文化的多元共处——“和而不同”的价值资源 *\n\n\n今日世界的纷争虽然不能说主要是由文化之冲突引起的，但也决非与文化冲突无关。因此，关于文化冲突与文化共处的讨论正在世界范围内展开，是增强不同文化间相互理解和宽容而引向和平，还是因文化隔离和霸权而导致政治冲突，将影响着21世纪人类的命运。自从第二次世界大战结束之后，由于殖民体系的瓦解，文化上的“西方中心论”也逐渐随之消退，世界文化呈现出多元发展的趋势。近半个世纪以来，世界经济贸易、信息传递的发展，使民族与民族、国家与国家、地域与地域之间文化上的交往越来越频繁，世界日益成为一个不可分割的整体。目前，在世界文化发展中，出现了两股不同方向的文化潮流：某些西方国家的理论家从维护自身传统利益或传统习惯出发，仍然坚持“西方中心论”。与此同时，某些取得独立或复兴的民族，抱着珍视自身文化的情怀，形成一种返本寻根、固守本土文化的民族主义和回归传统的保守主义。甚至某些东方学者鉴于两个世纪以来西方文化对世界造成的灾难和自身所曾受到的欺压，而提出文化上的“东方中心论”。如何使这两股相悖的潮流不致发展成大规模的对抗，并得以消解，实是当前一大问题。同时，我们还须注意，在西方国家与民族、东方国家与民族之间由于文化传统的不同也会引起纷争和冲突。\n\n如何使不同文化传统的民族、国家和地域能够在差别中得到共同发展，以便造成在全球意识下文化多元化发展的新形势呢？我认为中国的“和而不同”原则可能为我们提供有正面价值的资源。"}]}
{"conversation": [{"input": "", "output": "《左传·昭公二十年》记载有齐侯与晏婴的一段对话，齐侯对晏婴说：“唯据与我和夫！”（按：“据”指梁丘据，齐侯侍臣）晏子对曰：“据亦同也，焉得为和？”公曰：“和与同异乎？”对曰：“异。和如羹焉，水火醯醢盐梅以烹鱼肉，燀之以薪。宰夫和之，齐之以味，济其不及，以泄其过。君子食之，以平其心。君臣亦然。……今据不然。君所谓可，据亦曰可。君所谓否，据亦曰否。若以水济水，谁能食之？若琴瑟之专一，谁能听之？同之不可也如是。”又据《国语·郑语》，有史伯回答桓公的一段话说：“夫和实生物，同则不继。以他平他谓之和，故能丰长而物归之；若以同裨同，尽乃弃矣。故先王以土与金、木、水、火杂，以成百物。”这都说明，“和”与“同”的意义全不相同。孔子说得更为明确，他说：“君子和而不同，小人同而不和。”（《论语·子路》）从以上的几段话看，“和而不同”的意思是说，要承认“不同”，在“不同”基础上形成的“和”（“和谐”或“融合”）才能使事物得到发展。这种“同”不是一方消灭一方，也不是一方“同化”另一方，而是在两种不同文化中寻找交汇点，并在此基础上推动双方文化的发展，这正是“和”的作用。我们可以用中国文化自身发展为例：儒家要求“制礼作乐”，即要求“有为”以维护社会的和谐；道家追求“顺应自然”，即要求“无为”以保持社会安宁。它们本是两种很不相同的思潮，但经过近千年的发展，在不断对话中，取得了某种共识。到西晋，有郭象为调和孔老，提出了“有为”也是一种“无为”。在《庄子注·秋水》中有一段郭象的注说：“人之生也，可不服牛乘马乎？服牛乘马，可不穿落之乎？牛马不辞穿落者，天命之固当也。苟当乎天命，则虽寄之人事，而本在乎天也。”这里的意思是说，虽然“穿牛鼻”“落马首”是通过“人为”（人事）来实现，但它本来就是合乎“顺自然”的。郭象的这一观点，既是儒家可以接受，也是道家可以接受，但它又不全然是原来儒家和原来道家的思想了。“有为”（人为）和“无为”（天然）本不相同，但要使两者的意义都在某种程度上被容纳，就必须在商讨中找到交汇点（和），所找到的交汇点就可以成为双方能接受的普遍性原则，它并不要抹煞任何一方特点，而使双方能接受，这无疑是体现了“和而不同”的思想的。"}]}
{"conversation": [{"input": "", "output": "我们还可以用中国历史上中国传统文化与外来文化相遇后发生的情况为例，说明“和而不同”的意义。本来印度佛教文化与中国传统文化（如儒家、道家等）是两种很不相同的文化，但从汉到唐的几百年中，从中国文化自身方面说，一直在努力吸收和融化佛教这种异质文化；从印度佛教方面说，则一直在致力于改变着不适应中国社会要求的方面。因此，在印度佛教传入中国的近千年的历史中，中国文化在许多方面受惠于印度佛教。印度佛教深刻地影响着中国哲学、文学、艺术、建筑以及民间风俗习惯诸多方面。同时，印度佛教又在中国这块大地上得到了发扬光大，在隋唐形成了若干中国化的佛教宗派（如天台、华严、禅宗等）。然而中国文化仍然是中国文化，并未因吸收了印度佛教文化而失去其特色。这种文化上的交流和互相影响，可以说是很好地体现了“和而不同”的原则。其实欧洲文化的发展也可以说明这一点。在罗素1922年写的《中西文明之比较》中有这样一段话：“不同文明之间的交流过去已经多次证明是人类文明发展的里程碑。希腊学习埃及，罗马借鉴希腊，阿拉伯参照罗马帝国，中世纪的欧洲又模仿阿拉伯，而文艺复兴时期的欧洲则仿效拜占庭帝国。”一种文化之所以能吸收他种文化，往往是在两种文化交往和商谈中体现“和而不同”思想的结果。"}]}
{"conversation": [{"input": "", "output": "在不同文化传统的交往中体现“和而不同”的原则可能会有多种情况：一种情况是，在商谈中发现不同文化原来有相近或相似的观念，如在基督教中有“博爱”，在佛教中有“慈悲”，在儒家中有“泛爱众”，从抽象的意义上讲都是“爱”，“爱”就可以成为不同文化传统都可以接受的普遍原则。同时“博爱”“慈悲”“泛爱众”仍然保留其各自不同的特点。另一种情况是，在文化交往中发现此种文化不具有另一种文化某些重要观念，但另外那种文化中的这些观念和此种文化并非不能相容，这样就可以在交往中接受这些新的观念，并经过改造而逐渐使之融化在此种文化之中，从而丰富此种文化的内容。例如，在中国原来并没有明确的“顿悟”的观念，但到宋明时代，程朱理学和陆王心学都在某种程度上接受了“顿悟”的观念，使之融化在他们的体系之中。第三种情况是，在文化的交往中会发现，此种文化不具有彼种文化中的某些有意义的观念，而且这些有意义的观念和此种文化的某些观念不相容，从而在交往中不得不放弃此种文化中的某些旧观念，而接受外来的新观念，致使此种文化得到发展。例如在西方“民主”思想输入中国之后，中国人不得不放弃过去传统中的“三纲”等旧观念。第四种情况是，在两种或多种文化的交往中，经过反复的交谈会发现，双方或多方都未曾有过的，然而十分有意义的新观念，例如“和平共处”“文化多元共处”等观念，把这些观念引入不同文化体系中，无疑对各种文化都是有意义的。当然还会有其他种种不同情况，兹不赘述。上述不同传统文化之间因其“不同”通过“和”（调和；协调）的作用而达到某种“同”，在“不同”中找到可以共同接受的原则。"}]}
{"conversation": [{"input": "", "output": "在讨论“和而不同”作为不同文化之间交往的原则时，似乎还有两点可以注意：一是文化的异地发展问题；另一是文化的双向选择问题。一种文化在一地（或一民族）发展日久或者遇到某种特殊的原因，会出现某种衰退甚至断绝的现象，而往往会在其传到另一地区（或民族）得到发展，例如佛教在印度传到五、六世纪，以后似乎没有什么重大发展，但佛教在中国隋唐时期（七、八、九世纪），由于吸收了中国文化的某些方面而为中国的高僧大德发展了，形成了中国化的佛教宗派，并通过中国传到朝鲜半岛和日本，于是又和当地文化相结合，特别是在日本又创造了日本独特的佛教派别。所以我常说：“中国文化曾受惠于印度佛教，印度佛教又在中国得到发扬光大。”这种文化的异地发展的现象不仅发生在亚洲，而且也发生在欧洲。如前引罗素所说，今日欧洲的文化是由埃及而到希腊，中经罗马、阿拉伯再回到欧洲，正是这种文化的异地发展，形成了“人类文明发展的里程碑”。究其原因，甲种文化移植到乙种文化中往往会给甲种文化增加某些新因素，这些新因素或者是甲种文化原来没有的，或者是在甲种文化中没有得到充分发展的，它们加入甲种文化，从而使甲种文化在乙种文化中得到发展。这种情况正符合文化发展的“和而不同”原则，这正是“和实生物，同则不济”的体现。"}]}
{"conversation": [{"input": "", "output": "关于“文化的双向选择”问题，我们知道，并不是任何异质文化传到某一地区（或民族）在任何时候和任何情况下都会被接受和得到发展。例如在隋唐时期不仅佛教对中国社会有着重大影响，《隋书·经籍志》中说：“佛经在民间数十百倍于儒经”。这一时期景教（基督教的一种）也曾传入中国，并产生过一定影响，但最终并未在中国站住脚，这就有个文化的双向选择问题。不仅如此，就是印度佛教的宗派在中国的命运也不相同。例如密教（密宗）在唐中期以后在中国汉地曾盛极一时，这点我们可以从扶风法门寺地宫出土文物得到证实，但以后密宗衰落了，在汉地几乎没有什么影响，可是印度密教在中国西藏地区与当地苯教结合而形成藏地佛教，它一直到现在仍是藏族人民信仰的宗教。这是为什么呢？就汉地佛教说，最初传入的是小乘禅法安世高系，其后支娄迦谶把般若学随之传入中国。自晋以后在中国流行的是般若学，而非小乘禅法。究其原因，盖因般若学与以老庄学说为骨架的玄学相近，而在东晋南朝选择了般若学，在唐朝发展起来的禅宗也并非印度禅法，而其思想基础仍可说是般若一支，且禅宗无疑不仅吸收了某些老庄思想，而且为适应中国社会的需要也吸收了某些儒家思想。这就看出，在文化间确存在着一种“双向选择”问题，而这种“双向选择”也是“和而不同”原则的另一种体现。\n\n我们还可以看到，在唐初虽有玄奘大师宣扬佛教唯识学，但此学在中国唐朝仅流行了三十余年，就不为中国人所重视，这是因为唯识学的思维模式完全是印度式的，与中国的思维模式大不相同。然而禅宗在唐中叶以后却很快流行了，这正因为禅宗的思维模式较接近于中国，成为中国化的佛教宗派，并影响着宋明理学。这说明，在不同文化交流中，文化之间常常存在着“双向选择”的问题，而这种“双向选择”也是在一定程度上表现着“和而不同”的原则。盖因文化之间总有“不同”，才有“选择”问题，如果是完全相同的思想，那就无所谓“选择”了，而且完全相同的思想的传入，对原有思想文化不会增加什么新的因素，因而也就不能刺激和推动原有文化的发展，可见“和而不同”原则对文化的“双向选择”有着非常重要的意义。"}]}
{"conversation": [{"input": "", "output": "我们把“和而不同”看作是推动文化健康的交流，促进文化合理的发展的一条原则，这正符合当前世界文化多元化发展的趋势。如果我们希望中国文化得到更好的发展，如果我们希望中国文化今后能对人类文明有所贡献，就必须以“和而不同”的态度对待其他民族、国家、地域的文化，充分吸收它们的文化成果，更新自己的传统文化，以创造适应现代社会生活的新文化。\n\n\n\n\n\nNOTEs　注释\n\n\n壹　关于儒家思想第三期发展可能性的探讨\n\n* 　英文稿原发表于Confucianism, Buddhism, Daoism, Christianity and Chinese Culture , 1991: 51-54。中文稿1983年8月写于美国哈佛大学，并于是年8月25日在加拿大蒙特利尔大学举办的第17届世界哲学大会上以此稿为基础作了发言。后载于《瞩望新轴心时代——在新世纪的哲学思考》，中央编译出版社，2014年1月，第198—203页。——编者注\n\n贰　儒学与建构性后现代主义\n\n* 　中文稿写于2011年12月23日；后载于《瞩望新轴心时代——在新世纪的哲学思考》，中央编译出版社，2014年1月，第150—152页。英文稿苑爱玲译。——编者注\n\n1 　Paul Kennedy, \"The Form of Capitalism Will Change to Some Extent,\" Cankaoxiaoxi , March 16, 2009.\n\n1 　保罗·肯尼迪：《资本主义形成会有所改变》，见《参考消息》，2009年3月16日。"}]}
{"conversation": [{"input": "", "output": "1 　保罗·肯尼迪：《资本主义形成会有所改变》，见《参考消息》，2009年3月16日。\n\n2 　Universalism: Some Western scholars and politicians believe that only the values preached by Western empires have \"universal value\" and that the ideas and cultures of all other nations have no \"universal value\" to present-day human society except as museum exhibits. Therefore, we must distinguish the issue of \"universalism\" from that of \"universal value.\" On this, please refer to the \"General Preface\" written by Tang Yijie for History of Chinese Confucianism , Peking University Press, October 2011.\n\n2 　“普遍主义”（universalism）：某些西方学者和政客认为，只有西方帝国鼓吹的价值观才具有“普遍价值”的意义，其他民族的思想文化中对当今人类社会没有“普遍价值”的意义，只有作为博物馆陈列品的价值。因此，我们必须将“普遍主义”与“普遍价值”问题区分开来。关于这个问题可以参见汤一介《中国儒学史·总序》，北京大学出版社，2011年10月。"}]}
{"conversation": [{"input": "", "output": "3 　According to the paper \"Whitehead's Process Philosophy,\" \"Process philosophy takes environment, resources and human beings as a closely related living community\" (Social Sciences Weekly , Shanghai, August 15, 2002). Even the Stoics of Ancient Greece believed \"man is part of nature.\" (Translator's back translation due to lack of the original English version of the relevant quotation—Translator's note)\n\n3 　《怀德海的〈过程哲学〉》中说：“（怀德海）的过程哲学把环境、资源、人类视为密切相连的生命共同体。”见上海《社会科学报》，2002年8月15日。甚至早期斯多葛学派也有“人是自然的一部分”的论述。\n\n4 　Karl Theodor Jaspers, The Origin and Goal of History , trans. Wei Chuxiong et al., Huaxia Publishing House, June 1989, p. 14.\n\n4 　卡尔·雅斯贝尔斯：《历史的起源与目标》，魏楚雄等译，华夏出版社，1989年6月，第14页。"}]}
{"conversation": [{"input": "", "output": "4 　卡尔·雅斯贝尔斯：《历史的起源与目标》，魏楚雄等译，华夏出版社，1989年6月，第14页。\n\n5 　Bertrand Russell, A History of Western Philosophy , trans. Ma Yuande, The Commercial Press, August 1988. On page 91 of the final volume of this translation, it is written: \"Descartes' philosophy. . . completed or nearly completed the dualism of spirit and material that began from Plato and was developed by Christian philosophy for religion-related reason. . . According to Descartes' system, the spiritual world and the material world are two parallel and independent worlds and the study of one may not involve the other.\"\n\n5 　罗素：《西方哲学史》，马元德译，商务印书馆，1988年8月，下册第91页中说：“笛卡尔的哲学……它完成了，或者说极近乎完成了自柏拉图开端而主要因为宗教上的理由经由基督教哲学发展起来的精神、物质二元论。……笛卡尔体系提出来精神界和物质界两个平行而彼此独立的世界，研究其中之一能够不牵涉另外一个。”\n\n6 　Léon Vandermeersch, \"The Significance of Ruzang (Confucian Collection) in the World,\" Guangming Daily , August 31, 2009.\n\n6 　汪德迈：《〈儒藏〉的世界意义》，《光明日报》，2009年8月31日。\n\n7 　Wang Zhihe, \"Postmodernism Calls for a Second Enlightenment,\" World Culture Forum , February 2007."}]}
{"conversation": [{"input": "", "output": "7 　参见王治河：《后现代化呼唤第二次启蒙》，《世界文化论坛》，2007年2月号。\n\n8 　\"For the Common Welfare: an Interview with John B. Cobber\" (interviewed by Wang Xiaohua), Social Sciences Weekly , Shanghai, June 13, 2002.\n\n8 　《为了共同的福祉——小约翰·柯布访谈》（王晓华访问记），上海《社会科学报》，2002年6月13日。\n\n9 　According to the section \"Supreme Harmony\" of Correcting Ignorance by Zhang Zai, \"Everything has its opposite and the opposite must move against the thing. When the opposite moves against the thing, there must be a fight between them. As long as there is a fight, the end must be harmony.\"\n\n9 　张载《正蒙·太和》中说：“有象斯有对，对必反其为；有反斯有仇，仇必和而解。”\n\n10 　\"Chinese and Western Civilizations Contrasted,\" in Russell's A Free Man's Worship , Time Literature and Art Press, April 1988. The Chinese translation is slightly changed.\n\n10 　见《中西文明之比较》，此文收入罗素：《一个自由人的崇拜》，时代文艺出版社，1988年4月版，译文稍有改动。\n\n11 　Thinking Through Confucius , Peking University Press, August 2005.\n\n11 　《通过孔子而思》，北京大学出版社，2005年8月。\n\n12 　Complete Works of Karl Marx and Frederick Engels , Vol. 3, p. 5.\n\n12 　《马克思恩格斯全集》第3卷，第5页。"}]}
{"conversation": [{"input": "", "output": "12 　《马克思恩格斯全集》第3卷，第5页。\n\n13 　\"For the Common Welfare: an Interview with John B. Cobber\" (interviewed by Wang Xiaohua), Social Sciences Weekly , Shanghai, June 13, 2002.\n\n13 　《为了共同的福祉——小约翰·柯布访谈》（王晓华访问记），上海《社会科学报》，2002年6月13日。\n\n叁　儒学的现代意义\n\n* 　英文稿原载Frontiers of Philosophy in China , 2008, 3(4): 477-501。Translated by Yan Xin from Jianghan Luntan 江汉论坛 (Jianghan Tribune), 2007 (1): 5-14。中文稿原载《江汉论坛》2007年第1期。——编者注\n\n1 　卡尔·雅斯贝尔斯：《历史的起源与目标》，魏楚雄、俞新天译，华夏出版社，1989年，第14页。\n\n2 　蒋庆：《关于重建中国儒教的构想》，《中国儒教研究通讯》，2005年第1期。\n\n3 　参见《儒学“第四次浪潮”：激辩儒教》，载上海《社会科学报》，2006年2月23日。\n\n4 　同上。\n\n5 　孟子：《梁惠王》下。\n\n6 　张载：《横渠易说》。\n\n7 　朱熹：《朱子语类》第17卷。\n\n8 　朱熹：《朱子语类》第67卷。\n\n9 　孟子：《滕文公》上。\n\n10 　孟子：《公孙丑》下。\n\n11 　《左传·昭公二十年》。\n\n12 　参见潘德荣：《伽达默尔的哲学遗产》，香港《二十一世纪》，2002年4月号；于奇智：《哲人的人文化成》，香港《二十一世纪》，2002年8月号。\n\n13 　《朱子文集》第10卷。\n\n14 　《诗经·大雅·文王》。\n\n肆　论禅宗思想中的内在性与超越性\n\n* 　英文稿原载Journal of Sino-Western Communications , 2010, 2(2): 51-68，杨浩译。中文稿原载《北京社会科学》，1990年第4期。——编者注"}]}
{"conversation": [{"input": "", "output": "1 　Chan is more famous for its Japanese name—Zen, and itself derived from the Sanskrit dhyana . In English, Chan is usually rendered as \"meditation.\" —editor\n\n2 　《坛经》。\n\n3 　《五灯会元》第9卷《沩山灵佑禅师》。\n\n4 　《文益禅师语录》。\n\n5 　Sitting in meditation (zuo-chan ) literally means sitting Chan, and is more famous for its Japanese name zazen. —editor\n\n6 　《佛果禅师语录》第14卷。\n\n7 　《佛果禅师语录》第9卷。\n\n8 　《坛经》。\n\n9 　《五灯会元》第7卷。\n\n10 　《古尊宿语录》第11卷。\n\n11 　《古尊宿语录》第1卷。\n\n12 　《景德传灯录》第6卷。\n\n13 　《指月录》第11卷。\n\n14 　《五灯会元》第9卷。\n\n15 　《景德传灯录》第14卷。\n\n16 　Yin-shun, The History of Chinese Chan Buddhism (in Chinese), Taipei: Zheng-wen Press, 1987, p. 375.\n\n17 　台湾正闻出版社1987年版，第375页。\n\n18 　《文益禅师语录》。\n\n19 　《五灯会元》第15卷。\n\n20 　《景德传灯录》第6卷。\n\n21 　《佛果禅师语录》第9卷。\n\n22 　同上。\n\n23 　《坛经》。\n\n24 　同上。\n\n伍　论道教的产生和它的特点\n\n* 　英文稿原载Confucianism, Buddhism, Daoism, Christianity and Chinese Culture , 1991: 67-79。中文原载《中国文化与中国哲学》1986年第1期。——编者注\n\n陆　论利玛窦汇合东西文化的尝试\n\n* 　英文稿原载Confucianism, Buddhism, Daoism, Christianity and Chinese Culture , 1991: 147-157。中文原刊于台湾《中国论坛》1989年3月25日。——编者注"}]}
{"conversation": [{"input": "", "output": "1 　Quoted from Luo Guang, Matteo Ricci (in Chinese).\n\n1 　罗光：《利玛窦传》，第71页。\n\n2 　Ibid., pp. 208-209.\n\n2 　同上，第208—209页。\n\n3 　Matteo Ricci, Lettere dalla China , trans. He Gaoji et al., Beijing: China Press, 1983, p. 687.\n\n3 　转引自《利玛窦中国札记》，何高济、王遵仲、李申译，中华书局，1983年3月第1版，第687页。\n\n4 　See the \"Epilogue\" to Twenty-five Sayings from Epictetus , in Xu Zongmian, ed. Extracts of the Translated Works by the Protestants in Ming and Qing Dynasties , Beijing: China Press, 1949, p. 329.\n\n4 　《跋二十五言》，载《明清间耶稣会士译著提要》，徐宗勉编著，中华书局，1949年2月初版，第32页和28页。\n\n5 　Ibid., p. 328.\n\n5 　同上。\n\n6 　See Ten Discourses by a Paradoxical Man , Yanzhoufu: Catholic Press, 1930, Vol. II, p. 76.\n\n6 　《畸人十篇》卷下，兖州府天主堂印书局，1930年，第4版，第76页。\n\n7 　Lettere dalla China , p. 663.\n\n7 　《利玛窦中国札记》，第663页。\n\n8 　Ibid., p. 664; also cf. p. 693.\n\n8 　同上，第664页，并参见第693页。\n\n9 　All the quotations are from Vol. II of Ten Discourses by a Para doxical Man , pp. 57-79.\n\n9 　以上引文均见《畸人十篇》卷下，“善恶之报应在身后”，第57—79页。\n\n10 　See The True Meaning of the Lord of Heaven (T'ien-chu Shih-i), p. 52."}]}
{"conversation": [{"input": "", "output": "10 　《天主实义》，第52页。\n\n11 　Ibid., p. 55.\n\n11 　 同上，第55页。\n\n12 　Ibid., p. 71.\n\n12 　同上，第71页。\n\n13 　See Lettere dalla China , p. 660.\n\n13 　同上，第660页。\n\n14 　Ibid., p. 659.\n\n14 　同上，第659页。\n\n15 　See Collected Essays on the History of Chinese Catholicism , pp. 4-8.\n\n15 　《中国天主教史论丛），商务印书馆，1947年3月上海初版，第4—8页。\n\n16 　See the Preface to the Chinese version of Lettere dalla China , p. 23.\n\n16 　参见《利玛窦中国札记》，中译者序言，第23页。\n\n17 　See Studies of Philosophy , 9 (1987), pp. 29-35.\n\n17 　《哲学研究》，1987年第9期，第29—35页。\n\n柒　论中国传统哲学范畴体系的诸问题英文稿原载 Confucianism, Buddhism, Daoism, Christianity and Chinese Culture , 1991: 17-37。中文原载《中国社会科学》1981年第5期。——编者注\n\n* 　The tables on pp. 206-207 are taken from Social Sciences in China , a quarterly journal(Beijing: The Social Sciences Publishing House, no. 4, 1982), III, pp. 204 and 210 respectively.\n\n1 　See \"Early Daoist Theories of Life and Death, and Spirit and Form,\" Zhexue Yanjiu , No. 1, 1981.\n\n2 　参见《略论早期道教关于生死、形神问题的理论》，《哲学研究》，1981年第1期。\n\n3 　参见金克木：《试论梵语中的“有—存在”》，《哲学研究》，1980年第7期。"}]}
{"conversation": [{"input": "", "output": "3 　参见金克木：《试论梵语中的“有—存在”》，《哲学研究》，1980年第7期。\n\n4 　V. I. Lenin, Collected Works , Moscow: Foreign Languages Publishing House, 1961, XXXVIII, p. 92.\n\n5 　Ibid., p. 362.\n\n6 　Ibid., p. 247.\n\n捌　再论中国传统哲学的真善美问题\n\n* 　中文原载台湾《哲学与文化》月刊1989年185期，同时又载《中国社会科学》1990年第3期。现我对内容作了少量补充，特此说明。——作者注\n\n英文稿Translated by Bruce Doar from Zhongguo Shehui Kexu e (Social Sciences in China ), 1990, No. 3, with some added passages translated by Yang Hao。——编者注\n\n增译的内容是按照汤先生的要求在Bruce Doar翻译稿的基础上增译了第二节末段以及第四节后面一部分，另外还调整了前面一小部分的翻译以及部分术语，修订了原译稿中的部分拼写错误。——杨浩附注\n\n1 　In Zhongguo Shehui Kexue , 1984, No. 4.\n\n1 　载于《中国社会科学》，1984年第4期。\n\n2 　Zhexue Pinglun , Vol. 10, No. 6.\n\n2 　见《哲学评论》，第10卷第6期。\n\n3 　Kant, Panduanli Pipan (Critique of Pure Reason, Chinese edition), Beijing: Shangwu Yinshuguan, 1964, p. 13. [Immanuel Kant, Critique of Judgment , trans. Werner S. Pluhar, Hackett Publishing Company, 1987, pp. 15-16. —editor]\n\n3 　《判断力批判》，商务印书馆，1964年版，第13页。"}]}
{"conversation": [{"input": "", "output": "3 　《判断力批判》，商务印书馆，1964年版，第13页。\n\n4 　Li Zehou, Pipan Zhexue de Pipan (A Critique of Critical Philosophy ), Renmin Chubanshe, 1984, pp. 368-370; Jiang Kongyang, Deguo Gudian Meixue (Classical German Aesthetics ), Shangwu Yinshuguan, 1981, pp. 67-68.参见李泽厚《批判哲学的批判》，人民出版社，1984年版，第368—370页；蒋孔阳\n\n4 　《德国古典美学》，商务印书馆，1981年版，第67—68页。\n\n5 　Tang Yijie, Weijin Nanbeichao Shiqi de Daojiao (Taoism in the Wei, Jin, Northern and Southern Dynasties Period ), Shaanxi Shifan Daxue Chubanshe, 1988, pp. 56-57.\n\n5 　参见拙著《魏晋南北朝时期的道教》，陕西师范大学出版社，1988年版，第56—57页。\n\n6 　\"Sangang Wuji,\" in Baihu Tongyi.\n\n6 　《白虎通义·三纲五纪》。\n\n7 　\"Tiandao,\" in Zhuangzi , contains the following passage: \"With pure simplicity, the world cannot compete in beauty.\" This passage serves to explain the expression jiansu baopu .\n\n7 　《庄子·天道》：“素朴而天下莫能与之争美。”此可以为“见素抱朴”之注脚。"}]}
{"conversation": [{"input": "", "output": "7 　《庄子·天道》：“素朴而天下莫能与之争美。”此可以为“见素抱朴”之注脚。\n\n8 　Hegel, Fa Zhexue Yuanli , Shangwu Yinshuguan, 1961, p. 351. [G. W. F. Hegel, Elements of the Philosophy of Right, trans. H. B. Nisbet, ed. Allen W. Wood, Cambridge University Press, 1991, p. 341, p. 372. —editor]\n\n8 　黑格尔：《法哲学原理》，商务印书馆，1961年版，第351页。\n\n9 　Hegel, Xiao Luoji , Shangwu Yinshuguan, 1980, p. 87. [G. W. F. Hegel, Hegel's Logic , Part One of the Encyclopedia of the Philosophical Sciences , trans. W. Wallace, Oxford: Oxford University Press, 1975, p. 24, remark. —editor]\n\n9 　黑格尔：《小逻辑》，商务印书馆，1980年版，第87页。\n\n10 　Hegel, Mei Xue , Vol. I, Shangwu Yinshuguan, 1979, p. 133. [G. W. F. Hegel, Aesthetics: Lectures on Fine Art , Vol. I, trans. T. M. Knox. Oxford University Press, 1975, pp. 104-105.—editor]\n\n10 　黑格尔：《美学》第1卷，商务印书馆，1979年版，第133页。"}]}
{"conversation": [{"input": "", "output": "10 　黑格尔：《美学》第1卷，商务印书馆，1979年版，第133页。\n\n11 　The discussion about the philosophy of Hegel refers to Chen Xiuzhai & Yang Zutao, Ouzhou Zhexue Shigao (History of European Philosophy ), Hubei Renmin Chubanshe, 1983, pp. 553-558; Jiang Kongyang, op. cit., pp. 219-220; Xue Hua, Heigeer Yu Yishu Nanti (Hegel and Artistic Problem ), Zhongguo Shehui Kexue Chubanshe, 1986, pp. 25-27.\n\n11 　以上关于黑格尔哲学的论述参见陈修斋、杨祖陶：《欧洲哲学史稿》，湖北人民出版社，1983年版，第553—558页；蒋孔阳：《德国古典美学》，商务印书馆，1981年版，第219—220页；薛华：《黑格尔与艺术难题》，中国社会科学出版社，1986年版，第25—27页。\n\n12 　Zhu Guangqian, Xifang Meixue Shi (History of Western Aesthetics ), Beijing: Renmin Wenxue Chubanshe, 1963, pp. 55-56.\n\n12 　参见朱光潜：《西方美学史》上卷，人民文学出版社，1963年版，第55—56页。\n\n13 　See Chen Xiuzhai & Yang Zutao, op. cit., pp. 481, 488; Jiang Kongyang, op. cit ., pp. 140-142.\n\n13 　参见陈修斋、杨祖陶：《欧洲哲学史稿》，第481、488页；蒋孔阳：《德国古典美学》，第140—142页。\n\n玖　“文明的冲突”与“文明的共存”\n\n* 　英文稿原载Procedia—Social and Behavioral Sciences , 2010, No. 3: 7381-7391, trans. Yang Zhiyi, rev. Shen Hong。中文原载《中国文化》，2004年6月；澳门《中西文化研究》，2004年6月。——编者注"}]}
{"conversation": [{"input": "", "output": "1 　《评亨廷顿〈文明的冲突？〉》，载《哲学研究》，1994年第3期。—Translator's note\n\n2 　亨廷顿：《文明的冲突与世界秩序的重建》，周琪、刘绯、张立平、王圆译，中文版序言，新华出版社，1999年。—Translator's note\n\n3 　Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order , New York, 1996, p. 318. —Translator's note\n\n4 　亨廷顿：《文明的冲突与世界秩序的重建》，周琪、刘绯、张立平、王圆译，新华出版社，1999年，第368页。\n\n5 　Samuel P. Huntington, The Clash of Civilizations and the Remaking of World Order , New York, 1996, p. 302. —Translator's note\n\n6 　亨廷顿：《文明的冲突与世界秩序的重建》，周琪、刘绯、张立平、王圆译，新华出版社，1999年，第348页。\n\n7 　Michael Hardt & Antonio Negri, Empire , \"Preface,\" Harvard University Press, 2000.—Translator's note\n\n8 　Cf. 佩里·安德森（Perry Anderson）等：《三种新的全球化国际关系理论》(“Three Recent Theories on International Relationships in Globalization Era”)，《读书》，2002年第10期。—Translator's note\n\n9 　麦克尔·哈特、安东尼奥·奈格里：《帝国——全球化的政治秩序》，杨建国、范一亭译，封面及序言，江苏人民出版社，2000年。\n\n10 　参见佩里·安德森等：《三种新的全球化国际关系理论》，《读书》，2002年第10期。"}]}
{"conversation": [{"input": "", "output": "10 　参见佩里·安德森等：《三种新的全球化国际关系理论》，《读书》，2002年第10期。\n\n11 　Cf. 陈光兴: 《〈帝国〉与去帝国化问题》 (“Empire and the Problem of De-empirization”),《读书》，2002年第7期；崔之元：《布什原则、西方人文传统、新保守主义》(“Principles of Bush, Western Humanity Tradition and Neoconservatism”),《读书》，2003年第8期。《布莱尔的自由帝国主义理论奏效吗？》(“Would Blair's Liberal Imperialism Work?”), originally Tony Blair's speech: \"The Best Defense of Our Security Lies in the Spread of Our Values\" (Sunday Telegraph , May 30, 2004). —Translator's note\n\n12 　Samuel P. Huntington, \"Clash of Civilizations?\" p. 49, in Foreign Affairs , summer, 1993.—Translator's note\n\n13 　参见陈光兴：《〈帝国〉与去帝国化问题》，载《读书》，2002年第7期；崔之元：《布什原则、西方人文传统、新保守主义》，载《读书》，2003年第8期。布莱尔曾说：“防御安全的最佳办法就是传播我们的价值观。”（《布莱尔的自由帝国主义理论奏效吗？》，载英国《星期日电讯报》，2004年5月30日，转引自《英报认为布莱尔主义走向穷途末路》，载《参考消息》，2004年6月2日，第3版）\n\n14 　Bertrand Russell, \"Chinese and Western Civilization Contrasted,\" in The Problem of China , London, 1922. —Translator's note\n\n15 　\"Clash of civilizations?\" p. 22, op. cit. —Translator's note"}]}
{"conversation": [{"input": "", "output": "16 　Karl Jaspers, The Origin and Goal of History , trans. Michael Bullock, New Haven: Yale University Press, 1953, p. 7. —Translator's note\n\n17 　The Clash of Civilizations and the Remaking of World Orde r, p. 59, op. cit. —Translator's note\n\n18 　Ibid., p. 20, op. cit. —Translator's note\n\n19 　雅斯贝尔斯：《历史的起源与目标》，第14页。\n\n20 　亨廷顿：《文明的冲突与世界秩序的重建》，周琪、刘绯、张立平、王圆译，第49页。\n\n21 　同上书，第5页。\n\n22 　苏轼：《题西林壁》：“不识庐山真面目，只缘身在此山中。”—Translator's note\n\n23 　As the translator fails to find the French version of this essay, this translation is based on the Chinese translation 《为什么我们西方人研究哲学不能绕开中国？》, published on《跨文化对话》, Issue 5, p. 146, 上海文化出版社, Jan. 2001. —Translator's note.\n\n24 　Fei Xiaotong, Collected Works of Fei Xiaotong , Vol. 14, Beijing: Qunyan Chubanshe, 1999.—Translator's note\n\n25 　《跨文化对话》，第5辑，第146页，上海文化出版社，2001年。\n\n26 　费孝通：《中国文化与新世纪的社会学人类学——费孝通、李亦园对话录》，见《费孝通文集》，第14卷，第395页，群言出版社，1999年。\n\n27 　《中庸》：“仁者，人也，亲亲为大。”Cf. The Doctrine of the Mean , Chapter 20.—T ranslator's note\n\n28 　《郭店竹简·五行》：“亲而笃之，爱也。爱父，其攸爱人，仁也。”—Translator's note"}]}
{"conversation": [{"input": "", "output": "29 　《郭店竹简·唐虞之道》：“孝之放，爱天下之民。”—Translator's note\n\n30 　《孟子·梁惠王上》：“老吾老以及人之老，幼吾幼以及人之幼。”C.f. Mencius, Chapter 2. —Translator's note\n\n31 　《论语·颜渊》：“己所不欲，勿施于人。”Cf. The Analects , Chapter 12. —Translator's note\n\n32 　《论语·雍也》：“己欲立而立人，己欲达而达人。”Cf. The Analects, Chapter 6.—Translator's note\n\n33 　《论语·颜渊》：“克己复礼为仁。……”Cf. The Analects , Chapter 12. —Translator's note\n\n34 　Fei Xiaotong, \"A Reconsideration of the Relationship Between Man and Nature in Culturalism,\" Working Paper of the Center for Sociological Research and Development Studies of China (CSRDSC), Department of Sociology, Institute of Sociology and Anthropology, PKU, Feb. 2002. —Translator's note\n\n35 　《郭店竹简·语丛二》：“爱生于性。”—Translator's note\n\n36 　《论语·学而》：“礼之用，和为贵。”Cf. The Analects , Chapter 1. —Translator's note\n\n37 　《论语·八佾》：“人而不仁如礼何？人而不仁如乐何？”Cf. The Analects , Chapter 3.—Translator's note\n\n38 　费孝通：《文化论中人与自然关系的再认识》，见北京大学中国社会与发展中心、北京大学社会学系、北京大学社会学人类学研究所ISA工作论文，2002年2月。"}]}
{"conversation": [{"input": "", "output": "39 　In this context, I translate this saying as \"Harmony in Diversity,\" instead of \"Unity in Diversity\" —the latter is another popular translation of this term. Tong (同) means Agreement when applied on human relationships, or Sameness/Homogeneity on material objects. Thus the translator would use different translations according to the contexts, and translate \"不同\" as diversity, disagreement, or heterogeneity, etc. —Translator's note\n\n40 　《论语·子路》：“君子和而不同，小人同而不和。\" Cf. The Analects , Chapter 12.—Translator's note\n\n41 　 In ancient Chinese philosophy, Metal, Wood, Water, Fire and Earth are Five Processes(五行), i.e. five basic elements, to make up the world. —Translator's note\n\n42 　《国语·郑语》：“（史伯曰：）夫和实生物，同则不继。以他平他谓之和，故能丰长而物归之；若以同裨同，尽乃弃之。故先王以土与金、木、水、火杂，以成百物。”—Translator's note\n\n43 　《中庸》：“万物并育而不相害，道并行而不相悖。”Cf. The Doctrine of the Mean , Chapter 30. —Translator's note\n\n44 　Yue Daiyun, \"Cultural Relativism and Comparative Literature,\" A Bridge Across Cultures , Peking University Press, 2002. —Translator's note"}]}
{"conversation": [{"input": "", "output": "45 　Pan Derong, \"The Philosophical Heritage of Gadamer,\" Twenty-First Century , HK, Apr. Issue, 2002; Yu Qizhi, \"Humanisitic Cultivation of the Philosophers,\" Twenty-First Century , HK, Aug. Issue, 2002. —Translator's note\n\n46 　《论语·学而》：“和为贵。”Cf. The Analects, Chapter 1. (Also: note 31) —Translator's note.\n\n47 　参见乐黛云：《文化相对主义与比较文学》，见《跨文化之桥》，北京：北京大学出版社，2002。\n\n48 　参见潘德荣：《伽达默尔的哲学遗产》，载香港《二十一世纪》，2002年4月；于奇智：《哲人的人文化成》，载香港《二十一世纪》，2002年8月。\n\n49 　Bertrand Russell, \"Chinese and Western Civilization Contrasted,\" in The Problem of China , London, 1922. —Translator's note\n\n50 　王充：《论衡·初禀》。—Translator's note\n\n51 　《道德经》第57章：“我无为而民自化，我好静而民自正，我无事而民自富，我无欲而民自朴。”Cf. Tao Te Ching , Chapter 57. —Translator's note\n\n52 　《道德经》第46章：“祸莫大于不知足，咎莫大于欲得，故知足之足，常足矣。\" Cf. Tao Te Ching , Chapter 46. —Translator's note\n\n53 　《道德经》第77章：“天之道，其犹张弓欤？高者抑之，下者举之；有余者损之，不足者补之。天之道，损有余而补不足，人道则不然，损不足以奉有余。”Cf. Tao Te Ching , Chapter 77. —Translator's note\n\n54 　《道德经》第31章：“夫兵者，不祥之器，物或恶之，故有道者不处。”Cf. Tao Te Ching , Chapter 31. —Translator's note"}]}
{"conversation": [{"input": "", "output": "55 　《道德经》第30章：“以道佐人主者，不以兵强天下，其事好还。师之所处，荆棘生焉，大军之后，必有凶年。”Cf. Tao Te Ching , Chapter 30. —Translator's note\n\n56 　《道德经》第74章：“民不畏死，奈何以死惧之。”Cf. Tao Te Ching , Chapter 74.—Translator's note\n\n57 　 《道德经》第31章：“夫乐杀人者，则不可得志于天下矣。”Cf. Tao Te Ching , Chapter 31.—Translator's note\n\n58 　《道德经》第58章：“祸兮，福之所倚；福兮，祸之所伏。”Cf. Tao Te Ching , Chapter 58.—Translator's note\n\n59 　《尚书·尧典》：“协和万邦”。—Translator's note\n\n拾　文化的多元共处——“和而不同”的价值资源\n\n* 　英文稿原载Cultural Interaction Studies in East Asia: New Methods and Perspectives , March 31, 2012: 229-234。中文原载《跨文化对话》集刊第一辑，1998年。——编者注"}]}
{"conversation": [{"input": "", "output": "悟空传\n作者：今何在\n内容简介：\n　　纷纷落叶飘向大地，白雪下种子沉睡，一朵花开了又迅速枯萎，在流转的光的阴影中，星图不断变幻，海水中矗起高山，草木几百代的荣枯，总有一片片的迎风挺立，酷似它们的祖先。\n    怎能忘了西游？"}]}
{"conversation": [{"input": "", "output": "第一章\n　　四个人走到这里，前边一片密林，又没有路了。\n　　“悟空，我饿了，找些吃的来。”唐僧往石头上大模大样一坐，说道。\n　　“我正忙着，你不会自己去找？……又不是没有腿。”孙悟空拄着棒子说。\n　　“你忙？忙什么？”\n　　“你不觉得这晚霞很美吗？”孙悟空说，眼睛还望着天边，“我只有看看这个，才能每天坚持向西走下去啊。”\n　　“你可以一边看一边找啊，只要不撞到大树上就行。”\n　　“我看晚霞的时候不做任何事！”\n　　“孙悟空你不能这样，不能这样欺负秃头，你把他饿死了，我们就找不到西天，找不到西天，我们身上的诅咒永远也解除不了。”猪八戒说。\n　　“呸！什么时候轮到你这个猪头说话了！”\n　　“你说什么？你说谁是猪？！”\n　　“不是猪，是猪头！哼哼哼……”孙悟空咬着牙冷笑。\n　　“你敢再说一遍！”猪八戒举着钉耙就要往上冲。\n　　“吵什么吵什么！老子要困觉了！要打滚远些打！”沙和尚大吼。\n　　三个恶棍怒目而视。\n　　“打吧打吧，打死一个少一个。”唐僧站起身来，“你们是大爷，我去给你们找吃的，还不行吗？最好让妖怪吃了我，那时你们就哭吧。”\n　　“快去吧，那儿有女妖精正等着你呢”孙悟空叫道。\n　　“哼哼哼哼”三个怪物都冷笑。\n　　“别以为我离了你们就不行！”唐僧回头冲他们挥挥拳头，拍拍身上的尘土，又整整长袍，开始向林中走去。刚迈一步，“嘶啦”长衫就挂破了。\n　　“哈哈哈哈……”三个家伙笑成一团，也忘了打架。\n　　这是一片紫色的从林，到处长着奇怪的植物和飘着终年不散的青色雾气，越往里走，脚下就越潮湿，头上就越昏暗，最后枝叶完全遮蔽了天空，唐僧也完全迷路了。\n　　“好啊，这么多的生机，这么多不同的生命！”唐僧高兴的说。\n　　“谢谢！”有个声音回答他。\n　　唐僧一回头，看见一颗会说话的树，紫黑色树干上有两只一眨一眨的眼睛。\n　　“真是惊奇，我看见了一个妖怪，我喜欢能超越常理的东西，生命果然是很奇妙的事啊，让我摸摸你，土里的精灵。”唐僧伸出手去，欣喜的抚摸着树干。\n　　那树干上泌满紫色的汁液，摸上去湿滑无比。\n　　树很惬意的接受着抚摸，它的几万下垂的分枝都不禁舒畅的摇动起来。\n　　“呵，有几万年没有人摸过我了，从前……几千年前吧，有一群猴子在我身上戏耍，后来他们都不知哪去了。那时我还没有眼，只能感觉到有很多会动的生灵在我身边说话，唱歌，我看不见，也不能动，但我很幸福。现在我终于长出了眼睛。可是他们却不知哪里去了，不知哪里去了。”"}]}
{"conversation": [{"input": "", "output": "“他们死了。”唐僧说。\n　　“死？死是什么？”\n　　“死就是什么也看不见，什么也听不见，什么也感觉不到，什么也不会想，就象你未出生时一样。”\n　　“不，不要死！也不要孤独的生活。”\n　　“你还可能活很久，你还没有手，没有腿，以后都会长出来的。”\n　　“我花了十万年才长出眼睛，我再也忍受不了那么漫长的等待了，我现在就想去摸一摸身边的同类，摸一摸你，你身上的气味真使我心醉。”\n　　“我已经很久没洗澡了。对了，你没嘴，你用什么说话？”\n　　“我用这个。”怪树抖了抖它前面的一根枝条。\n　　那上面有一张人的嘴。\n　　“这不是你自己的。”\n　　“没错，是我捡的，三百年前有一个人在这里被吃了。剩下了这个，我用我能滋润万物的树汁浸泡不使它腐烂，又费了几十年的时间才长出枝条检起它。”\n　　“这可不好，你投机取巧，不是你的，就要让它还给来处。”\n　　“你不想知道那个人为什么被吃吗？”\n　　“是因为看见了你的缘故吗？”\n　　“是。”\n　　忽然唐僧发现自己的脚不知什么时候已被藤蔓缠住了。\n　　他背后响起了低沉的呜嗷声，唐僧闻到一股腥气喷到他的脖子上，但他无法回头。\n　　“把他的手留给我，我喜欢那双手。”怪树说。\n　　“别人吃剩的你也要，做妖做到你这份上，是我就一头撞死算了。”唐僧说。\n　　“如果我有头的话，我会考虑的。”\n　　有双爪子搭上了唐僧的肩头。\n　　怪树说：“等一下，我想最后再和他说一句话，我有了这张嘴后，这是第一个能和我说话的。我很感兴趣研究一个人被吃时的心理活动是怎样的。”\n　　“你哪那么多废话？早死早超生，我才不怕呢。”唐僧说，“你真想听我最后一句话？”\n　　怪树上下晃晃枝叶。\n　　“好吧。”唐僧深吸一口气，突然大叫道：“救——命——啊　\n　　“师父又在叫救命了。”猪八戒说。\n　　“别理他，老这样，总玩不腻。”孙悟空看完了晚霞，从怀里掏出一只腿来吃。\n　　猪八戒盯着他：“你在吃什么？”\n　　“猪腿。”\n　　“我——宰——了——你——！！”猪冲上来，一把抱住猴子。\n　　“嗯。”沙和尚睡梦中翻了个身，“砍……砍死他……”又睡死了。\n　　“你叫了十七句了。我只让你说一句的。”怪树盯着唐僧。“你为什么流水？”\n　　“树爷爷，其实我真的很怕。我还年轻，才活了二十几年。”\n　　“你活了二十年就有四肢五官，我活了几十万年才有一双眼，为什么？”\n　　“当人是要几百次轮回才能修到一次的，我等的时间不比你少，就让我多活几百年吧。”"}]}
{"conversation": [{"input": "", "output": "“当人是要几百次轮回才能修到一次的，我等的时间不比你少，就让我多活几百年吧。”\n　　“我要放你，你还会离开我，剩我一个人，不行。”\n　　“我不走，我以我大徒弟孙悟空的名义发誓，一辈子留在这儿直到你死……后边的那位不要舔我好不？我很脏的。”\n　　“孙悟空？好象听过，唉，不记得那么多了，你还有徒弟？”\n　　“是啊，我二徒弟猪八戒很胖的。”\n　　“那你再多叫几声。”\n　　“师父已经在叫第一百三十四句了。”猪八戒说，“你还不去堵上他的嘴？”\n　　“你先叫爷爷。”孙悟空说。\n　　“你休想……哎呀！有种把脚从我背上拿走我们再打！”\n　　“打成这样还不服？小样我就不信还制不了你！”\n　　砰砰啪啪。＃％—＊。！％！\n　　“咳，能不能让我喝口水再喊？”唐僧问。\n　　“算了，他们可能早跑了。”\n　　“等等，我好象听见杀猪的声音。”后面的怪兽说。\n　　“是了是了，那一定是我两个徒弟又在打架。”唐僧说。\n　　“不管，我先吃了你，再去找他们！”\n　　“不要哇，你们怎么能这样，坐下来一齐谈谈哲学多好啊，要不我出个迷语给你们猜吧。‘莲花未出生时是什么？’”\n　　“啊！”忽然怪树和怪兽发出惨叫，嘶嘶的变成了一团白烟。\n　　“咦？”唐僧问：“你们怎么了，不好意思，我出的题是难了点。”\n　　“莲花未出生时，还是莲花。”忽然一个女孩子的声音说。\n　　唐僧回过头去，一个绿衣的女孩笑嘻嘻站在那里，她有一头飘然的长发，身上的衣服却是用最细的银丝草编成，闪闪发亮。\n　　“女施主你好漂亮啊！”唐僧说。\n　　“原来你是个好色的和尚。”\n　　“不是不是，只是出家人不能说谎的。”\n　　“如果你不是光头，一定很讨女孩子喜欢的。”\n　　“难道我光头的样子就不帅吗？”\n　　“油嘴滑舌，你怎能修成正果？”\n　　“我修行与别人修行不一样，他们修小乘，我修大乘，他们修虚空，我修圆满。”\n　　“大乘？嘻没听过。”\n　　“因为我还没想好呢。”\n　　“我只听说有个叫金蝉子的曾质疑小乘佛法，想自行通悟。结果走火入魔，被陷于万劫之中。”\n　　“他笨嘛！”\n　　女孩子忽然变了脸色：“你有什么资格说他？！他一根手指，也能点破穹天，你不过是个在妖怪前象狗一样求饶的凡夫俗子！”\n　　“因为我想活着，我不能掩藏我心中的本欲，正如我心中爱你美丽，又怎能嘴上装四大皆空。”\n　　“你肉眼凡胎，又怎知万物造化，外表皆幻。”\n　　“母猪也有个美丑，你又何必自卑？”"}]}
{"conversation": [{"input": "", "output": "“你肉眼凡胎，又怎知万物造化，外表皆幻。”\n　　“母猪也有个美丑，你又何必自卑？”\n　　“你犯嗔戒！妄语不断，心意杂乱，又怎会去做了和尚？”\n　　“天地良心呀，谁要我这好运一生下来就在和尚庙里。”\n　　“你不配论佛，刚才听你说句谒语，以为你有些道行，才出手救你，没想到救了个蠢汉，你快滚吧！”\n　　“呵姑娘此话差矣，有道生死在天，我若是有道高僧，佛祖又怎会不保佑我，用你多事？”\n　　“呸！秃子！气死我了！”\n　　女孩忽然将身一转，一张美丽面孔顿时变作恐怖狰狞：“你既是一俗物，不如让我吃了你吧！”\n　　唐僧长叹一声：“唉，为什么妖怪吃我之前总要那么多废话呢？”\n　　说时迟，那时快，一道身影已凌空越过。\n　　当然是孙悟空。\n　　当那女子的手突然被抓住的那一刻，她忽然感到一股强大的气息袭入她的全身，那是一种不可抗拒的意志，使她的每处肌体不能自己。她轻哎了一声就放弃了抵抗，瘫倒在地。\n　　孙悟空看了看这个女妖：“秃头，看来你真是对女妖精有出奇的吸引力呀，用你做诱真是一点错也没有，这样这话俺老孙的功德分很快就能积够了……为什么追你的女妖精都一个比一个难看？”\n　　“气不死的阿弥陀！这么美丽的女子，你居然说她难看？”唐僧道。\n　　“美……美丽？你看这样子，都快赶上老孙了，敢情你喜欢这种的？”\n　　“唉，幻化无穷，明镜在心，你猴眼看人，又如何识得美丑。”\n　　“啊呸！俺老孙虽然有些青光眼外加散光，迎风流泪还见不得太阳，但也是在地下呆了太久退化了，你怎可拿俺生理缺陷取笑？惹的火起时，一棒打你成孤拐！老孙这就结果了你的小美人！”\n　　孙悟空举起了金箍棒。\n　　那女子这时却醒转了，她抬眼正看见了孙悟空举棒要打。\n　　“孙悟空……你是孙悟空！”\n　　女子一把抱住他的双腿：“是你么，真的是你？我不是在做梦？”\n　　她扬起那张丑脸无限深情的看着孙悟空，眼中竟有泪滑落下来。\n　　孙悟空只觉浑身一颤，好似五脏六腑都跳动了一下，心想不好，这是什么魔法，只觉有千钧之力，此刻却一点也用不上。\n　　那女子还在说：“你来了，就太好了，又是一个梦么？但我已满足了，我在这里活了这么多年，就是为了想着有一天你会出现在我面前，你自由了，你终于自由了么？我知道这一天一定会来，没有人能锁的住你，永远没有……太好了……太好……”\n　　她竟已泣不成声。\n　　孙悟空暗运内力，一声“起”，那女子便直飞出去，撞在一棵大树上，把两人才能合抱的大树撞的应声而折。"}]}
{"conversation": [{"input": "", "output": "“哈，我把你这个打不死的妖怪，你以为这套对老孙有用么？哭？哭也没用，老孙杀人就没眨过眼。”\n　　那女子摔在地上，鲜血从口中流出来，却还强撑起看着孙悟空：“你，你不认得我了……是的，我变成这个样子，你自然认不出来，可我受了玉帝的咒，再也不能变回从前的样子……我是……”\n　　女子突然惨叫一声，一口血直喷出来，她在地上痛苦的挣扎着。\n　　唐僧叹了一声：“唉，莫不是你也受了咒，再不能说出自己是谁？”\n　　那女子手中紧紧攥住地上泥土，显然痛苦至极。\n　　“秃头，你别信她，妖怪我见的多了，什么招都使得出来，让开，让我结果了她。”孙悟空道。\n　　“我并没有挡着你呀，你打呀，怎么不打？”\n　　“我……你叫我打我就打么，偏要过会儿再打。”\n　　“恨不死的阿弥陀，历尽千重罪，炼就不死心。”唐僧又整了整他那已烂的不成样子的衣裳，踱着步向林外走去，“你们慢聊，我不打扰了。我要去美丽的林中散步，期望相逢一个星零花一样的妖精……”\n　　他又停步看了看万年老树的残躯，缓缓叹道：“不要死，也不要孤独的生活。几十万年就是为了这一天么？”\n　　唐僧走了，孙悟空跳到树上，那女子在地上打滚哀鸣，他却自在打着秋千。好半晌，那女子才渐渐平复。\n　　孙悟空：“不是我可怜你，只是老孙不杀没还手之力的人。你现在没事了？出招吧。”\n　　他还在大树藤条上架着腿晃悠，好象是这不是战斗之前，只是在午睡前。\n　　那女子脸色还苍白着，可见到孙悟空，她眼中又闪出了光芒，流着血的嘴边有了一丝笑意。\n　　“你还是老样子。你以前……就是这样，还记得我们第一次见面吗，那时……你也在树上这样躺着，是蟠桃树……”\n　　“见鬼，今天我碰上了个神经的妖怪，大婶我从没见过你，也没见过蟠桃树是什么样子，你老实随便亮个招数，然后让我一招打死你就完了，不要浪费大家的时间。”\n　　“你还不记得我是谁？你……你难道已忘了从前的一切？”\n　　“老太太，别提你那些从前了，你认错人了，俺老孙五年前刚从五狱山地牢被放出来，一心想多杀几个妖怪，积点功德值好让上天给我把前罪销了，没准还封个土地山神什么的，谁见过你呀。”\n　　“你在说什么？五狱山？是五行山才对呀？销前罪？你也记得你做的事，又怎是杀几个妖天庭就会放过你的？”"}]}
{"conversation": [{"input": "", "output": "“是你在说什么？我本是花果山一妖猴，因不敬天帝而被天帝罚入五[，关了五百年，后来蒙玉帝开恩，说只要我能完成三件事，就赎了我的前罪，以前的事我记得清清楚楚，哪来的你……见鬼我怎么会和你唠这些事。”\n　　那女子现出了惊疑的神色：“怎么会……难道说……他们要你做三件事，是哪三件？”\n　　“你还真烦哩，好吧，就让你死个明白，第一件，要我保刚才那个秃头上西天。第二件，要我杀了四个魔王……”\n　　“四魔王？！”\n　　“没错，就是西贺牛洲平天大圣牛魔王，北俱芦洲混天大圣鹏魔王，南瞻部洲通天大圣猕猴王，还有一个，东胜神洲齐天大圣美猴王！”\n　　“哈……美……美猴王？！”\n　　“怎么，你认识他，第三件事，待这两事做完，上天才会告诉我。你怎么又哭了？”\n　　女子低了头喃喃念道：“是了，他已记不得一切，也记不得你了……”眼泪落在土里。\n　　“唉，”孙悟空跳下树来，“看你这么痛苦，我做做好事，帮你解脱了吧，下辈子做个岸边花草，随风摇摇，不也比做个活的太久，记忆错乱的妖好？”\n　　女子忍痛抬起头来：“我不会记错，我记得所有的事，会永远的记住……没想到，我等了五百年，等的却是死在你手中，我们终究还是逃不出他的掌心。”\n　　孙悟空举起棒来……\n　　“在我死之前，我要问你一件事。”那棒下的人说，她抬起头：“忘记了一切，是不是真的就没有了痛苦？”\n　　“……”\n　　孙悟空把棒举在空中。\n　　“咳！”他猛把棍扫向旁边的树木，把林中扫出了个半径几十丈的扇形……\n　　“一个神经错乱的妖精，杀了也没有意思。”他独自嘟啷着，说完，头也不回向林外走去。没有看见后面女子将手伸向他，却疼的发不出声来的悲哀眼神。\n　　他走着，隐隐听见海浪声，他抬头，却又只是无边的树林。\n　　“五百年前……”他想，“我在哪？”\n　　这一想，头却又疼了起来，他使劲的晃晃脑袋。头中空空如也了，人也就舒服了“怪了，我怎么会突然没杀人的心情呢？”"}]}
{"conversation": [{"input": "", "output": "第二章\n　　唐僧和另两个徒弟正在火堆前吃着果子。\n　　孙悟空从林中慢慢走了出来。\n　　唐僧抬起头来：“咦，你来了？请坐。”\n　　孙悟空不发一言，坐下直盯着火堆。\n　　“咦，猴子今天怎么了？”猪说，“象是被人打傻了。哈哈哈……哈……”\n　　他自己笑的快出眼泪来，却突然发现其他人都不笑。\n　　“不对。”沙和尚说。\n　　“哪儿不对？”猪八戒问？\n　　“不知道，只是不知为何突然觉得紧张。”沙说。\n　　“对，一切都对，该来的，他自然会来。”唐僧说，他盯住孙悟空，“你说，是吗？猴头？”\n　　孙悟空脸色阴沉。\n　　“我没杀她。”他说。\n　　“那么漂亮的小姑娘，我就知道你下不去手的。”唐僧说。\n　　“啊，有美人，怪不得猴子你在里面呆了这么久，还有你，秃头，你们两个倒底做了些什么……”猪八戒说。\n　　沙和尚踢了猪八戒一脚。\n　　“踢我作甚？你觉得他们不对劲？那又如何，关我何事？其实我们以前又什么时候对劲过？”猪大叫起来。\n　　“她全告诉我了。”孙悟空说。\n　　“哦？”唐僧说。\n　　“她说了我是谁，也说了我们每一个人是谁？”\n　　“哦？”唐僧说。\n　　“哦？”猪八戒说，“她有没有告诉你我其实并不是一头猪哈哈哈哈……哈哈哈……”\n　　孙悟空猛跳了起来，猪八戒仍在地上笑的打滚。\n　　孙悟空用棒指着唐僧：“我既已知你是谁，便不能不杀你。”\n　　“哦。”唐僧说，“我是谁？你杀我之前能不能先告诉我。”\n　　孙悟空直跃了起来，一棒打在唐僧头上，顿时鲜血飞溅，唐僧倒了下去。\n　　孙悟空哈哈大笑：“孙悟空，你又犯了一桩天条了！”\n　　他仰天大叫：“我杀了他，如何，有种来杀我呀！”\n　　天上突然一道闪电直劈下来，一声巨响，整个森林燃烧起来。\n　　孙悟空他狂笑道：“哈哈哈，没打中，照准这打！”他用手指着自己的脑门，“打呀，打呀！不敢吗？没种吗？”\n　　火光中，他的脸分外狰狞。\n　　天空暗雷滚动，却再不见闪电，那雷声象是一个巨兽在一个更强大的对手前的无奈的喘息，隆隆渐息了。\n　　天空又平静了下来。\n　　孙悟空忽然象察觉了什么，他一纵身，穿入天际不见了。\n　　沙僧看看天，又看看地，唐僧的尸体在地上，已被火燃着。猪八戒仍在一个人笑个没完。\n　　“别笑了，师父都死了。”\n　　“死了好，死了好，大家分行李啊哈哈哈哈……哈哈哈哈……”\n　　猪八戒笑着，眼泪流了满面。"}]}
{"conversation": [{"input": "", "output": "“死了好，死了好，大家分行李啊哈哈哈哈……哈哈哈哈……”\n　　猪八戒笑着，眼泪流了满面。\n　　前因当第一天月亮开始升上天空的时候，天篷就在看着这一切了，他看着她收取天地间的无数微尘，一粒粒精选出银色的颗粒，那是五亿亿万粒里才会有一粒的，她直耐心的仔细的这样一粒粒挑着，天篷就在旁边看着，她做事时不准天篷说话，怕会吹走了沙粒，于是天篷就不说话，当有星际间匆匆的旅者呼啸而过起，天篷还举起他的宽大翅膀帮她遮挡风和杂尘。她一直做了八十万年，天篷就默默在旁边夺候了八十万年，八十万年他与她没说一句话，甚至她也不抬头看他，只关注她的沙堆，可天篷还是觉得很幸福，有个人可让他默默的注视，有个人需要他的帮助，难怕几千年才用的上一次，比起以前一个人在没有光的天河里孤独的生活，是多么的好啊。\n　　就这样一直选了十亿亿万粒银尘，就这样直到那一天，她扬起手，十亿亿万银尘全部飞扬上了天际，在万古黑暗的天穹中，突然有了这么多银色微尘在漫天的闪耀着。\n　　“太美了！”天篷不禁大声叫起来。她用手轻遮天篷的嘴：“别，别吓着她们。”她轻声说，眼中流连着无限的爱意。天篷要醉了，虽然她并不是看着他而是看着那些银色精灵，但天篷为世间有如此的爱而醉，为世间有如此的造物而醉。有一样事物可以去爱，他想，是多么的好。\n　　她第二次扬手，漫天的银尘开始旋转，绕着她和天篷所在的地方，它们越转越快，越转越快，最后变成了一个无比巨大的银色光环。天篷快要被这奇景惊喜的晕倒了，他脚步踉跄，不由的微微靠在了她身上。她并没有推开他，她有手轻轻的挽住天篷，“小心。”她仍然是那么轻声的说。\n　　这两个字是天篷八十万年来听到的最美的音乐。\n　　她第三次扬手，光环开始向中心汇聚，沙形成亿万条向核心流动的银线，光环中心，一个小银核正越来越清晰。\n　　“是什么在吸引它们？”天篷问？\n　　“是我。”她说。\n　　“……”\n　　“是我们。”她笑了，用手指轻轻点了一下天篷。\n　　天篷觉的那银色河流也在这一触随他的血脉流遍了他全身，他再也忍不住了，一把将她揽入怀中。\n　　他深深的吻着她，八十万年等待的光阴把这个吻酿的无比醇香。\n　　当长吻终于结束的时候，她从他的怀里脱身而出，一看天际，忽然惊叫了起来：“糟了！”\n　　她被吻时法力消散，银核已经汇聚，却还有几亿颗散落在天河各处。\n　　她掩面哭泣了起来：“我做了那么久，那么长的时间，还是失败了。”"}]}
{"conversation": [{"input": "", "output": "她掩面哭泣了起来：“我做了那么久，那么长的时间，还是失败了。”\n　　天篷轻轻揽住她的肩：“别哭了，世间没有一件造物会是完美的，但有时缺憾会更美。你抬头看看。”\n　　她抬起头，只见天河四野，俱是银星闪耀。\n　　“从前天河是一片黑暗的，现在你把它变成了银色的，那么，我们就改名叫它‘银河’吧，那个银核，我们就叫它……”\n　　“用我的名字吧，叫它——月。”\n　　“月……那我可以说……月光下，映着一对爱人吗？”\n　　“……”\n　　月光下，映着一对爱人，他们紧紧相拥。\n　　“猪八戒！你的口水流了好长呀，能不能收一收，都到我脚边了。”小白龙说。\n　　“死马，吵什么吵，把我的梦吵醒了。”\n　　“咦？你的眼泪也在流口水呀。不要告诉我你也会哭哟。”\n　　“胡说胡说，我哭？呸！秃头死了，他自个上西天，不用我受累了，我高兴还来不及呢，我刚才做梦，梦见我高老庄的漂亮媳妇了。”\n　　“你老说你在什么高老庄有媳妇，可从没人听说过那个庄子啊，再说，谁会看上一头猪，莫非……她自己也是……”\n　　“不准胡说八道！你可以骂我是猪，但不准你说她一个字！”\n　　“可你本来就是猪呀。”\n　　“你就不能骗骗我吗？”\n　　一个影子走到了他们身边。\n　　猪八戒一抬头：“咦，猴子你怎么又回来了？你不是畏罪潜逃了吗？冷面沙已经去报官了哈哈哈……”\n　　孙悟空还是那副冷冷的样子：“师父呢？”\n　　“你想确认他死了没啊，在那边呢，我准备明天帮它按佛教仪式天葬……哈哈哈……我发现我越来越有幽默感了。”\n　　“死了？谁干的！怎么会这样？”\n　　“谁干的？不要告诉我你得了失忆症啊，你想装病脱逃大唐律令是不行的啊，哈哈哈……”\n　　“也许我真的忘记了些什么。”\n　　“是啊是啊，我也什么都不记得了哈哈哈拜托你不要再逗我笑了哈哈哈……”\n　　孙悟空猛的上前捏住了猪嘴：“你再傻笑试试！”\n　　猪八戒瞪大了眼睛，嘴鼓的溜圆，“咕嘟”把嘴边的笑给吞了下去。\n　　一分钟后……\n　　“原来如此，有人冒充我杀了秃子。谁这么大胆。”\n　　“我决对相信是有个人扮成你，只要你不杀我灭口哈……咳！”\n　　“他杀了和尚，明摆着不让我去西天求得正果，最可气还要变成我的样子！”\n　　“我也宁愿他变成我的样子，不过也许我这么帅他变起来有难度嘿嘿嘿。”\n　　“还笑！只有和尚才能开启西天之门当初观音是这么说的吧，现在好了，他死了，我们身上的诅咒永远解除不了。”"}]}
{"conversation": [{"input": "", "output": "“不了就不了吧，做猪又如何做神又如何呢，也许猪更快乐一点哈哈哈哈……”\n　　“可我不行！我头上的紧箍一天不除，我就一天不觉的自由！”\n　　“自由？哇塞我听见了什么，这里有一只猴子在谈论自由大家快来看啊。”\n　　“滚你一边的！”孙悟空一脚踢去，猪八戒却一个凌空后翻笑着躲开了。\n　　“你真以为你打的着我吗猴子，你真以为你是高手可以去拯救苍生啊，观音玉帝在把你当猴耍哦对不起你本来就是猴子哈哈哈哈……”\n　　“猪！”\n　　“猴子！”\n　　“猪猡！”\n　　“猴脑！”\n　　“猪大肠！”\n　　“猴屁股……”\n　　……\n　　猪八戒骂着骂着，突然仰天高叫：“为什么！这一切是为什么呀……”\n　　“呜呜呜呜……”他竟已泣不成声。\n　　那天上，有一轮那么蓝的月亮。满天的银河，把光辉静静照在一只哭泣的猪身上。"}]}
{"conversation": [{"input": "", "output": "第三章\n　　……我象一个优伶，时哭时笑着，久而久之，也不知这悲喜是自己的，还是一种表演，很多人在看着我，他们在叫好，但我很孤独，我生活在自己的幻想中，我幻想着我在一个简单而又复杂的世界，那里只有神与妖，没有人，没有人间的一切琐碎，却有一切你所想象不到的东西。但真正生活在那里，我又孤独，因为我是一个人。\n　　这么想着的也许是唐僧，是孙悟空，是猪八戒，是沙和尚，是树上的女妖双儿，他们都是人，所以他们会这样想，尽管他们都不怎么象人，这也许就是他们痛苦的根源。\n　　前因……\n　　漫天的云雾，白色的，充满了整个世界，却又不在任何地方，象那阳光，天地间所有的光线与色彩从那而来，可它却是白色的。\n　　她还是喜欢太阳升落的时刻，四火龙唱着歌，应和着钟鼓楼台上吹着的悠长而低缓的长号角，拉着金色的神车，在天空划过美妙的弧线。紫霞仙子总是在这时候悄悄的扬起她的纱袖，为卯日星君的金冕披上紫色轻纱，遮挡风尘，可天界哪来的风沙呀，星君当然知道她的鬼主意，这样一来，云雾都被映成紫色的了呀。所以他总是乐呵呵的接受了。这个秘密传开了，于是后来卯日星君的车上老是系满了各色的纱巾，连神龙的颈上也系了，晚霞就成了不断变幻的了。卯日星君每天都能收到不少纱巾，他就把它们全系在他住的扶桑树上，如果你向东看，就可以看见云雾之上直达天际的一颗巨树，五颜六色的树叶在风中飘舞。\n　　卯日星君的车冕远去了，钟鼓楼的钟又响了三下，于是天河守护神天篷打开了银河的巨闸，从那里飞出的不是水，而是亿万的银沙，它们太轻了，飘浮在众神殿之间，神仙们便在这银星间云游，而天篷这里都会守候在天河的入口，谁也知道他在等谁，直到天边一艘银船驶来。月女神，她在天篷前就象个顽皮的小女孩，要天篷挽着他的手，两人在船上有说不完的话儿，一直飘向西去……\n　　“阿瑶，你又在这看，羡慕人家了？”\n　　“什么呀！”\n　　“什么呀？脸怎么和晚霞一样红了？”仙女阿珏说。\n　　“你……”\n　　“好了，王母娘娘说了，要开蟠桃会了，要我们去桃园挑选仙桃。”\n　　又要开蟠桃会了？不是刚开过吗？又过了九千年，真快呀。\n　　“你们去哪儿呀？”紫霞说，“蟠桃园？”\n　　“是呀，紫霞，一起去玩吗？”众仙女叽叽喳喳的说。\n　　“不了，我还想在这呆一会儿。”\n　　“知道！你看晚霞的时候不做任何事嘛！”\n　　仙女们笑着走远了。\n　　“听说了吗？蟠桃园新换了个园卫。”\n　　“知道，是太……太风嘛。”"}]}
{"conversation": [{"input": "", "output": "仙女们笑着走远了。\n　　“听说了吗？蟠桃园新换了个园卫。”\n　　“知道，是太……太风嘛。”\n　　“什么呀，太风三千年前就换了，后面是叫……无……无什么的。”\n　　“不是啊，好象新来的不是这个名字。”\n　　“管他做什么，我们采了就走，哪次不是连管园的人也见不到？”\n　　她们来到了桃园“咦，我们来的不是季节，这桃子还没长大呢！”\n　　“是啊，简直是还没长出来，一颗树上才几个又小又青的。”\n　　“是不是王母娘娘算错了时间？”\n　　“别胡说，娘娘怎么会错呢？娘娘上次说梅天夏天开，可梅花仙子偏说是冬天开，结果怎么样？”\n　　“哎别说了，好吓人哟！我都不敢去想了。”\n　　阿瑶在林中转了几圈，终于看见了一个大桃，正在她伸手可及的地方。\n　　“我找到个大的！”她笑着伸出手去。\n　　一个几万年的恶梦从此就开始了。\n　　阿瑶现在还清楚记得那个场景：一只猴子出现在桃树上，他靠在树杈上，翘着腿，得意的瞟着她。\n　　“小姑娘，俺可不好吃！”\n　　这是他和她说的第一句话。\n　　现在阿瑶在终年黑暗的万灵之森中，坐在孙悟空曾坐过的那颗树上，她一闭上眼睛，就闪现出所有的一切。\n　　“小姑娘，俺可不好吃……”\n　　“老太太，别提你那些从前了，你认错人了……”\n　　阿瑶紧闭上眼，泪水从她那老树皮般的脸上滑了下来。\n　　林子另一头“孙悟空，你真这么想成正果？”猪八戒问。\n　　“没错！俺老孙从生下来就是个怪胎，长大了是个妖猴，从来就没人正眼看过俺，俺偏要做出个样子来给他们瞧瞧！……你笑什么！”\n　　“我笑笑都不行么？”\n　　“不准笑、不准笑！刚才你哭，老孙已经吐的不行了，现在又看你笑，救命哪～～～～～”\n　　“你怕人笑你……”\n　　“不是、不是不是不是！谁说的？俺老孙怕过谁？我从没怕过！”\n　　“你怕观音你怕玉帝……”\n　　“闭嘴！我不怕……”\n　　“你怕如来你怕二郎神你怕大狼狗！”\n　　“我——不——怕！”\n　　“你怕死你怕没人理你怕人笑你你怕不象人你怕别人说你怕……”\n　　“你——住——嘴——！我不怕我不怕我不怕啊——”\n　　孙悟空高高跳起，一棒打在大石上。\n　　“轰——”一声剧烈的爆鸣，尘烟散尽，地上赫然已多了个又深又宽的巨坑。\n　　孙悟空在坑中心，满身的尘灰，气息急促，口里还尤自念着：“我不怕，我不怕，不怕……”\n　　“瞧把你吓成那样……”\n　　“你还说！”\n　　忽然两人都不讲话了。\n　　因为他们都听见了什么。"}]}
{"conversation": [{"input": "", "output": "“瞧把你吓成那样……”\n　　“你还说！”\n　　忽然两人都不讲话了。\n　　因为他们都听见了什么。\n　　静夜中，传来隐约的呜呜声，苍凉而凄厉。\n　　“这是什么？象是野兽的叫声。”孙悟空说。\n　　“我倒觉得是哭声。”猪八戒说。\n　　“那也是野兽在哭！就象狗熊刚死了老爸！”\n　　“你自己没有老爸，就巴不得别人都没有！”\n　　“我不揍你我就不姓孙！”\n　　两人又要撕打，猪八戒忽然说：“嘘……”\n　　这回声音听的很清楚了，那个声音拉长了赫然喊的正是一个名字。\n　　“孙……悟……空……孙……悟……空……呜～～～”\n　　“莫不是阎王遣鬼来拿我了？”孙悟空惊道。\n　　“你声音颤什么？还有，你脸色好白，一副死相！”\n　　孙悟空一边四望，一边用手狠掐猪脖子。\n　　“咳……就算你害怕……也……咳……不用这么大劲搂我……”\n　　“老孙死也抓个垫背的！”\n　　“定是师父的鬼来找你麻烦！”\n　　“鬼？……对了！”\n　　孙悟空一把把猪八戒甩出去老远。\n　　“俺就去一趟地府，把秃头的鬼魂带回来，不就又可以去取经了？”\n　　“唉……呵呵……”\n　　“你又笑！”\n　　“几世辛苦为哪般啊，后世前生赎不完。”\n　　“你怎也学秃头，喜欢作打油诗？”\n　　“师父的身子烧坏了，只剩半边了。”\n　　“将就用吧，不行随便找点换上，你在这看好行李尸首，我最多十年五载就回来！”\n　　孙悟空一纵身，已不见了。\n　　“可是沙和尚已经走人了……”猪八戒嘟啷道：“莫不是要我来挑担子么？”\n　　“正好。”小白龙说话了，她只在猪八戒面前说话，也只有猪八戒知道她的秘密：“我也想请假回家一趟。”\n　　“走吧走吧，孙猴子能带回唐僧的魂来，我都和他姓！”\n　　小白龙走了，猪八戒起身独自走入密林怪声传来的方向。\n　　“阿瑶，你还好么？”他对着林中黑暗说。\n　　半晌，才有人答话：“你是谁？怎么知道我以前的名字？”\n　　“我？”猪八戒说，“我是一个和你一样不肯忘记前世而宁愿承受痛苦的人。”"}]}
{"conversation": [{"input": "", "output": "第四章\n　　地府。\n　　这里只有无边的黑暗，黑暗中透明的魂灵不断从上面渗下来，被一个洞口吸进去。\n　　孙悟空想深吸一口气，却发现这里无气可吸。\n　　这里没有饥饿，没有寒冷，没有痛苦，这里没有任何感觉。\n　　但孙悟空能感觉到，因为他还活着。他不由觉得一种东西渗透了全身，不是寒冷。\n　　再看那些上下四周飘过的魂灵，它们如水母一般，透明的软形体里有很多小虫般的怪东西在冲撞。\n　　“这是什么？”\n　　“我们是欲望！”小虫们怪叫道：“让我们走！不要被消灭！”\n　　孙悟空不由又是一个冷战，他发现那竟是他身体里也有东西在撞！\n　　他连忙低头看自己的身体，还好还没变透明。\n　　进了洞口，脚到能踩着实物了。只见眼前，一只巨大的万足怪正在将触角伸入万千魂灵之中，将那些小虫儿抓了出来，丢入一侧的熔岩之海中。\n　　“不——不——救我——”千万惨呼声不绝于耳。\n　　各种形状各种颜色的欲望象雪片一样坠落下去。\n　　一只长触角来到了孙悟空面前，那上面有一只眼睛眨了一下。\n　　孙悟空吓的敢紧跳了开去。\n　　他听见一个细细的声音在叫：“救救我呀，救救我。”\n　　孙悟空一看，一只触角上，一只粉红的带翅的小虫正在拼命振翅呼救。\n　　孙悟空想：救你一个又如何呢。\n　　但他却不由自主的飞身过去，将那小虫取了下来。\n　　“谢谢，谢谢，我怎么报答你呢？”\n　　“说什么呀，你这么小，还能做什么？”\n　　“我有时很小，有时很大，有时很脆弱，有时却能战胜一切。”\n　　“你谁呀？”\n　　“我的名字叫……有人来了，先让我到你里头躲一躲。”\n　　小虫一闪，进入了孙悟空的身体。\n　　“天哪！我看见了谁？”有人鬼叫一声。\n　　孙悟空抬眼看去，只见一个官服模样的人，不，是鬼摔倒在那儿。\n　　孙悟空走过去：“老哥你乍了？”\n　　“哎呀哈！”那鬼又一下跳了起来，“我好怕，我好怕！”\n　　“你是鬼呀，鬼也会怕么？”\n　　“鬼是空虚，鬼怕所有实在的东西，哪怕是一束光，更何况你是……齐天……”\n　　“我不是奇天，我是孙悟空，我来找一个人，不是，一个鬼。”\n　　“你……”那东西闪着惊疑的神色，“是了，你已经忘了……还好还好。”\n　　“什么？”\n　　那鬼带孙悟空也不知又走了几万里的黑路，来到了地府的深处。\n　　前面却没路了，是一道无边的悬崖，悬崖外，是无尽的虚空。\n　　他把孙悟空带到悬崖之边：“生死之事，没有地藏王不知道的，你问他好了。”\n　　“他在哪里？我什么也看不见哪？”"}]}
{"conversation": [{"input": "", "output": "“他在哪里？我什么也看不见哪？”\n　　“你知这是什么所在？”\n　　“好象是大地的尽头了。”\n　　“没错，前方再无土地，凡人到此，再也不能超越一步，只有坠入无底的虚空之中，这儿便叫陷空山。”\n　　“有趣。”\n　　“你想见地藏，便从此去吧。”\n　　“去哪？”\n　　“自然是跳下去，能不能到底，便看你的修行了。”\n　　“去！耍俺老孙么？即便有底，落个百八十年，死也死在路上了。我先丢块石头试试……见鬼，这儿连土渣也没有。”\n　　“这便看你道行长短了，若是悟道之人，便可从此直达彼岸了，那时下降便是飞升，一片黑暗即是无限光明。”\n　　“哦——！还有如此玄奇……你先试试！”孙悟空冷不丁转到那鬼背后，一脚踢去！\n　　“啊！救——命——哪……”那鬼直坠下去。\n　　孙悟空俯身凑到崖边：“你飞升了没有啊？看到光明了吗？”\n　　“死猴子——你——给——我——记——住……”声音渐小，听不见了。\n　　“哼！骗俺老孙跳崖，俺很象冤大头吗？”\n　　孙悟空转身，却发现自己一个人在无边的黑暗中。\n　　“这里没有方向的么？”\n　　“谁说没有？”黑暗中有声音说。\n　　“谁，拜托不要老是突然搭腔好不好。”\n　　“这里只有两个方向，上和下。”\n　　“难道说要找地藏王，只能跳下去不成？”孙悟空四周张望，什么也看不见。\n　　“也不尽然，若是不悟，千里万里也是枉然，若是悟了，脚下便是灵山。”\n　　“哎呀，好深奥呀——说了等于没说，还不和放屁一样！”\n　　“你有心求解，心又不诚，我如何点化的你？”\n　　“点化俺？你哪根葱呀！出来！”\n　　“我不就在你面前么？”\n　　“哪儿呀？敢情黑夜里的一头黑牛？叫我如何看？好歹先亮颗门牙来瞧瞧先？”\n　　孙悟空忽觉眼前一亮，那悬崖后的黑暗中忽然出现两大片白，都有方圆几十里，白中还有黑，黑中还带着影，一看那影，却是孙悟空自己。\n　　孙悟空看了半天：“哦，敢情啥也没有就两眼睛呀！”\n　　“知道我是谁了吗？”\n　　“嘿嘿……不知道，你脸呢？你瞪那两大眼睛盯我干啥？大了不起吗？大而无神，死鱼眼。”\n　　“啊呸，你怎知我造化神功，可盈满天地。哈哈哈我就是……”\n　　“我不听！你是哪只鸟与我何干？”\n　　“我……我偏说，我就是……”\n　　“不听不听不听不听不听……”\n　　“哼，哼，气死我了！你这泼猴……”\n　　“这就生气了？就你这德性，还点化我？”\n　　“住口，我是幽冥王！”\n　　“……”"}]}
{"conversation": [{"input": "", "output": "“这就生气了？就你这德性，还点化我？”\n　　“住口，我是幽冥王！”\n　　“……”\n　　“哼！怎不吭声了，你想找师父吧，我有心指点你，还敢出言不逊！”\n　　“……”\n　　“老实与你讲，你师父的魂魄压根就没来这，只有两种可能，一是他已得道升于天界，二是牵挂太多，还流连于尘世，成为孤魂野鬼。”\n　　孙悟空二话不说，掉头便走。\n　　“你哪里去？”\n　　“概不在此，我别处去找。”\n　　“就这样走了？”\n　　“谢了！”孙悟空头也不回的说。\n　　“你说什么？你再说一遍？”\n　　“谢了谢了！还要说多少次？”\n　　“你们听到了吗？他说谢谢！孙悟空居然说谢谢！孙悟空居然对我说谢谢！啊哈哈哈哈哈……真他妈爽！”\n　　“哈哈哈哈哈哈……”黑暗中突然响起了无数笑声，孙悟空发现原来在四周黑暗之中竟有千万鬼类，他其实被围在核心，却还以为身边什么都没有。\n　　“哈哈哈这就是孙悟空？”\n　　“他现在可是乖是紧啊？”\n　　“瞧他那傻样，还瞧，瞧什么瞧啊！”\n　　“哈哈哈哈”\n　　“哈哈哈哈……”\n　　孙悟空突然觉得不对劲，因为如此局面，自己竟然平静的很。\n　　事实上，他想发怒，却觉得心里空空的，什么也涌不上来。\n　　于是他只有在狂笑声中缓缓的走。\n　　“为什么他们都要笑？”\n　　“我现在应做什么？”\n　　他一边想着，一边没入远处的黑暗中去了。\n　　那幽冥王长出了一口气：“天哪，他终于走了，战备解除。”\n　　顿时那地府各处各角，钻出无数鬼卒，密密麻麻，铺天盖地，象从洞中漫出的庞大蚁群，手中还持着兵器。\n　　“嘿嘿嘿，大王您真是神勇呀，愣是把个齐天大圣给唬的一愣一愣的！”那被孙悟空推下悬崖的鬼不知又什么时候钻了出来。\n　　“判官，其实当时我也很怕呀，万一他一发毛，我都不知该住哪躲。”幽冥王收了变化，现出本来的人形，是一个很胖的家伙。\n　　“看来观世音的主意真的起作用了。”\n　　“是啊，他现在就象一只被驯服的狗，除了汪汪两声，什么风浪也作不了喽！”\n　　“哈哈哈哈……”\n　　“哈哈哈哈……咳。”\n　　他们笑到一半突然哽住了，嘴张的老大都不记得收回去。\n　　他们的眼睛都望着一处。\n　　百万鬼卒也都望向那个地方。\n　　黑暗中，有一个身影正一步一步的走了出来。\n　　他走的很慢，但每一步，都好象使地府隐隐的震动。\n　　孙悟空！\n　　“阎罗小儿们，咱们又见面了。”孙悟空说。“你们笑的好呀，怎么不笑了，笑啊！”"}]}
{"conversation": [{"input": "", "output": "孙悟空！\n　　“阎罗小儿们，咱们又见面了。”孙悟空说。“你们笑的好呀，怎么不笑了，笑啊！”\n　　每个鬼卒都把嘴捂的紧紧的，生怕一不小心出了声。\n　　“刚才是谁笑的最响？”\n　　几百万鬼把手一指幽冥王！“他！”\n　　幽冥王的脸早白了，一瞟，看见判官竟也用手指着他。判官见幽冥王瞪他，忙把手缩回去。\n　　“过来，让俺老孙打二百孤拐！”\n　　“哎呀哈大圣饶命啊！刚才不过和您开个小玩笑。”\n　　“小玩笑二百孤拐，大玩笑就脑袋开花……”孙悟空脸色一变：“你们笑的好！”\n　　他身一闪，冥王还不及动作，手腕早被一把抓住。\n　　“去你的吧！”孙悟空发力一扬手，冥王象一个大包袱般被丢了出去，越过众鬼卒头顶，撞到陷空山上去了。\n　　“上！上！”判官忙大吼。\n　　几百万鬼卒怪叫着从四周涌上来。\n　　“让俺老孙杀个痛快！”孙悟空狂叫一声，跃入了阵中。顿时，无数的鬼卒象被扬起的谷壳翻了起来。\n　　……"}]}
{"conversation": [{"input": "", "output": "第五章\n　　东海龙宫小白龙偷偷潜入了宫殿，见那龙王敖广正在座上瞌睡，四周无人。\n　　她摄手摄脚摸了过去，轻轻搂住龙王。\n　　一滴眼泪落在龙王的脸上。\n　　龙王睁开眼睛，惊呼道：“孩子，真的是你么？”将小白龙一把揽在怀里，老泪纵横，“你终于肯回来了？”\n　　“爹，他死了，被孙悟空杀死了。”小白龙哭泣到，“我眼睁睁看着他倒下去，一点办法也没有。”\n　　“孩子，你这又是何苦呢？难道嫁作天庭的妃子，会比驮一个和尚万里跋涉的难么？”\n　　“爹，你不会懂的，你永远不会懂的。”\n　　“无论如何，你这次回来，爹决不会让你走！”\n　　“爹，你拦不住我的，我相信他一定还在这三界的某个地方，我要去找到他，爹，孩儿以后可能要走更长的路，我不在您要自己保重！”\n　　“傻丫头，父亲的心在你的身上了，你吃多大的苦，为父的心就有多沉多痛！”\n　　“爹，孩儿对不起你，可孩儿相信他，相信他的理想，他一定能实现的，什么都阻止不了他的，爹你相信我！”\n　　“他，他，他，唉，你概然还要走，又何必回来？”\n　　“爹，我想借你的定颜珠，来保存他的身体，直到我找到他魂魄。”\n　　“唉，你要什么，爹还能不给你么？可是天庭已有明令，谁也不得帮助那四人。”\n　　“爹，他们是什么人，他们前世和天庭有什么冤仇？”\n　　“我也不知那唐僧是何人，他竟能让你如此执迷。只是那孙悟空，猪八戒，沙悟净，说来全是天界的……啊，不能说，不能说。”\n　　“好吧，我不问了。”\n　　“孩子，若让他们知道你在跟随这四人，我水族也是有灭顶之灾的呀！”\n　　“孩儿知道，孩儿时刻都在小心。”\n　　一个水族在外道：“报！有只猴子求见，说姓孙。”\n　　龙王忙对小白龙说道：“孩子你先走吧。定颜珠在此，拿去吧。千万小心。”\n　　“爹，告辞了。”小白龙含泪退出了殿。\n　　孙悟空在门外等的不耐烦，跳进宫来，忽见一白衣女子迎面而来，那女子瞟一眼他，便惊慌的低头快步走过了。\n　　“怎么象在哪见过一般？”孙悟空想。\n　　清净的龙宫后殿里只有龙王和孙悟空两人。其余水族都被支开了，和孙悟空见面让天上知道了是有麻烦的。\n　　“大圣此来何事？”龙王问。\n　　“没啥，想借老龙王的定颜珠一用。”\n　　“啊？”\n　　“俺老孙定是有借有还的，俺你还信不过么？”\n　　“是啊，大圣的信誉，在下是领教过的，那金箍棒还好使么？”\n　　“咦？你咋知道俺有这东西？这东西好象是一生下来就在俺老孙耳朵里了。”"}]}
{"conversation": [{"input": "", "output": "“咦？你咋知道俺有这东西？这东西好象是一生下来就在俺老孙耳朵里了。”\n　　“你真的全不记得从前？”龙王苦笑着。“唉，一代英雄，落得今日如此田地……”\n　　“老龙王你说什么？”\n　　“没什么……那唐僧，因何而死？”\n　　“你知道了？说来就气，不知是哪个猢狲变作俺老孙模样，打死了唐秃子，害老孙去不得西天，但老孙相信，这秃子一定还在三界的某个地方，俺一定得去找到他，今后还不知要磨破几双鞋。”\n　　“唉，全是苦命的人哪。”\n　　“不用可怜老孙，老孙天生跑腿的命，定颜珠的事如何呀？”\n　　“这……其实……丢了。”\n　　“丢了？不借就说不借好了，老孙还能吃了你？”\n　　“那还真没准。”\n　　“老龙王小气的紧，不借就罢，让那唐秃子烂去了吧，反正猪八戒用猪身还不一样活的好好，唐僧也一样能用。俺去也。”\n　　孙悟空一跃而去。\n　　敖广望孙悟空远去，喃喃说道：“竟然就这么走了？”\n　　他摇摇头，一回身，却惊叫了起来。\n　　他身后，站着的正是孙悟空。\n　　“老泥鳅，你把珠子给了自己女儿，不给俺老孙？待我回去先结果了她！”孙悟空凶喝道。\n　　“不要哇大圣。”老龙王抓住孙悟空的衣袖，“她回去也是救你师父的，你把老朽如何也好，不要伤害我那女儿，她也是一片痴心要保取经人。”\n　　“一片痴心？哼，老孙最恨的就是一片痴心，不知误了多少人性命，偏要一个个打醒！”\n　　“大圣不要，老朽求求你了。”\n　　龙王竟一下跪了下去，手里还死死抓着悟空衣襟不放。\n　　“放手！”\n　　“大圣答应莫害我女儿！”\n　　“哈！好笑，我孙悟空什么时候可怜过人！”\n　　孙悟空将手一挥，将龙王甩开，亮出手中金箍棒。\n　　“俺老孙可没忘，你的东西？这就用它结果了你，就不会再欠你了！”\n　　“啪！”\n　　一声过后，几缕血雾开始在海水中弥散开来。\n　　前因蓝碧碧的海水，无边无际。\n　　无边无际，蓝碧碧的海水。\n　　“怎么老是海水呀，没有别的么？”小龙女嘟起了嘴。\n　　“我要到海外面去看一看。”小龙女从来想做的事，就一定要做到的。\n　　于是她就变成一条金色鲤鱼出宫啦！\n　　当然没有告诉他的父王。她已经长大了嘛，想偷偷出宫，就偷偷出宫。\n　　游啊游，游啊游，游了三天了，还是一片蓝色。\n　　“烦死了！”她抓住路边一条鱼，“喂，还有多久到岸边啊！”\n　　“你怎么敢这么和我说话？”那鱼说，“我可是一条鲨鱼啊！”\n　　“我从来就这么说话！你能怎的！咬我一口吗？量你也不敢！”"}]}
{"conversation": [{"input": "", "output": "“我从来就这么说话！你能怎的！咬我一口吗？量你也不敢！”\n　　“我为什么不能咬你？”\n　　“因为我是我啊！”\n　　她笑着游走了，那鲨鱼还在纳闷：“我究竟为什么不能咬她呢？她只是一条鲤鱼啊！”\n　　她又游了三天。\n　　“太累了！不过应该快到岸边了。”\n　　“岸边？哈哈，还早哩。这里离岸还有好几万里呢？照你这速度，一直游到死吧。”一条箭鱼从她身边游过。\n　　“真泄气！我要打死你打死你打死你！”\n　　“莫明其妙的鲤鱼，你游不到打我作甚，不理你了！一定嫁不出去的……”箭鱼摆摆身子跑了。\n　　“哼，气死人！没办法了！我变！”\n　　她身边的海水开始振荡起来，一环环金色的水波漾了开去，突然海水猛的被往外一分，形成了一个金光闪耀的真空，光芒把那一带的深海也映的通亮！\n　　“糟了！太阳掉到海里来了！”鱼群惊叫着。\n　　一道水柱直冲出海面，水花在空中散成无数水珠，散布天空，每一颗都映出金色的太阳光辉！乍一看，从天到海一片金星闪耀。\n　　水珠四面激射，这一片金色光华之中，小白龙的身形现了出来。\n　　她的身体如玉般莹洁，她的身形如云般宛转。\n　　“太美了！”海里的鱼都惊叹！\n　　“看到龙，这一辈子都值了！”海葵海草也高兴的说。\n　　“救命啊救命啊！我们有恐高症！”那些被水浪带到天上的鱼叫道。\n　　小白龙微微一笑，轻摆身躯，一些水滴飘了过去，将那些空中的鱼儿都包在里面，轻轻落向海面。\n　　“哇噢，我们在飞！”那些鱼惊喜的叫道。\n　　“我也要飞我也要飞！”海里的一条小鱼蹦着，被她妈妈敲了一下。\n　　“你是一条鱼，鱼是永远不能飞的。”\n　　小白龙笑了，是啊，作一条龙多么幸福，海空可以任邀游。奇怪自己已前怎不觉得，只有看见了这些鱼，她才知道了超越界限的力量的可贵。\n　　只一会，她从看见云层下的大陆了。\n　　她当然不能就这样下去。\n　　于是她又回到海中，变成了一条鲤鱼。\n　　她选了一个方向顺意游去了。\n　　是不是选择任何一个方向，都会游向同一个宿命呢？"}]}
{"conversation": [{"input": "", "output": "第六章\n　　她看见了水面上的世界了，奇妙的世界，那些叫做人的生灵，在岸上走来走去，他们在做什么？他们穿着不同的衣裳，带着不同的表情，或喜笑，或哀愁。她真想知道那些人的心里在想什么。\n　　真的，她忽然有一种强烈的渴望，她要去了解一个人，去探知他的心。\n　　于是她沿河岸游着，打量着岸上每一个人。\n　　这时她看见了他。\n　　当她第一眼看见他时，就被这个人吸引住了。\n　　因为什么呢？她也不知道，因为他面貌英俊？因为他有个与众不同的光头？是了，因为他的眼睛。\n　　他正在河边看风景，他在用一种与四周人都不同的眼神看着身边的一切。\n　　那种眼光，象是……象是太阳，温暖的，愉悦的，不论是对一株草，还是对河岸的柳树，对街道上匆匆的人，都象在欣赏，在赞美……\n　　“那和尚！你盯人家女孩子家看干嘛？色迷迷的！讨厌！”有女子叫道。\n　　和尚？他叫和尚？她们为什么要骂他，被这样一双温柔的双眼看看不好么，为什么要生气呢？\n　　那和尚却不生气，他笑吟吟的：“我非看你，我在赏花，花映水中，色本是空。”\n　　“花痴和尚！”人们都骂道。\n　　小白龙真有些想不通人类了，看看岸上的人，杀猪的正瞪着挑猪头的，而架上的猪头正瞪着他，那个书生低头走路，唉声叹气，楼上的女子在飞眼，酒楼里客人和小二在为了碗里的一只苍蝇吵架，那边两个大侠为了谁先撞谁的事动了刀子，如果他们都有这个和尚看世界的眼神，就会发现其实一切都很可笑。\n　　小白龙很迫不急待的想游到岸边，让和尚看看自己，那时他的眼中，是不是会很惊喜。必竟，她变的是一条很少见的金色鲤鱼。和尚一定会赞美她的。\n　　她游了过去……\n　　忽然她觉得身上一紧，什么东西缠住了她，接着“哗”一声，她被提出了水面！\n　　“大家快来看呀，我抓了一条什么？金色的鲤鱼！纯金色的！”一个船夫大喊。\n　　小白龙又羞又气，自己竟然被一个俗物所擒！还当众展览！她想要变化，但没了水她就失了神通。\n　　所有的人都往这看，小白龙羞的想闭上眼，才发现鱼是没眼皮的。\n　　她心中一片乱，却不由自主的看向那个和尚。\n　　真气人！所有人都往这看，就他不看，还在那看着河面出神。\n　　“我要买它，十文钱！”人群中有人喊。\n　　“这可是稀罕物！一辈子也不一定能见到一条！”船夫说。\n　　“我出十一文！”有人加价！\n　　“十二文！”\n　　小白龙在网里乱挣，气的想把网咬破，蠢物！人类全是蠢物！他们就只会这样对待世间珍物的么？"}]}
{"conversation": [{"input": "", "output": "小白龙在网里乱挣，气的想把网咬破，蠢物！人类全是蠢物！他们就只会这样对待世间珍物的么？\n　　这时一个声音说：“阿弥陀大爷，那条鱼吃不得的……”\n　　“咦，和尚你来凑什么热闹？”船夫说。\n　　是他？小白龙不蹦了。\n　　那和尚还是笑吟吟的：“这可不是一条鲤鱼，这是……”\n　　莫非他认出我本相？小白龙有些紧张。\n　　“这是一只无壳王八！”和尚说。\n　　小白龙顿时差点气晕过去。\n　　“哈哈哈！你说什么？你说这是……？哈哈哈，傻瓜！”船夫大笑道。\n　　众人也大笑起来。\n　　“真的真的！”和尚满脸严肃，“我以和尚脸皮担保，它有四只脚。”\n　　“四只脚？啊哈哈哈哈！在哪？我怎没看到？哈哈哈……”\n　　“真的真的，我见过这种鱼，它真的有四只脚，只不过平时不伸出来，你拿来给我，我指给你看。就在那！那里……”\n　　船夫半信半疑：“还有这事？”将金色鲤鱼递过去。\n　　和尚一把夺过鱼，往怀里一揣，转身就跑！\n　　“啊？”船夫恍然大悟，“和尚抢鱼，来人呀，有和尚抢鱼啦！”\n　　只见和尚跑的那个快呀，一溜烟出城了。\n　　哈哈哈这就是唐三藏青年时期与金色鲤鱼的故事，请大家继续往下看。\n　　小白龙在那个和尚的怀里，什么也看不见，只听和尚气喘嘘嘘的跑，她闻到和尚身上的男子气息，不由觉得怪怪的，有种会醉的感觉。\n　　和尚终于停下来了，“扑嗵”，小白龙重又被丢水中，她打了个转，才发现自己在一口水缸里。\n　　和尚坐在旁边，呼呼直喘。\n　　和尚是个好人啊。小白龙想，摇摇尾巴。\n　　这时和尚又起来了，到缸边看了看她，口里喃喃念道：“清蒸呢？还是红烧？”\n　　啊？小白龙差点掉到缸底去，闹半天还是要吃啊！\n　　“哈哈哈，瞧把你吓的！”和尚笑道，伸手逗了逗她。\n　　我就知道你不是这样人嘛，小白龙想。和尚的手轻触到她的身体，她不由有种麻酥酥的感觉，连忙躲开了。\n　　难道和尚知道她能听懂人话？\n　　不，他不知道，他现在又开始对屋旁的花说话了。\n　　“我不在时候你们乖不乖啊？蚂蚁有没有来欺负你们？我昨天和他们谈判了，应该没事罗。以后见了他们，不要再向他们吐口水了。”\n　　真是个有趣的怪和尚啊，小白龙想，看他样子有十八九了吧，怎么还和三四岁小孩子一样。\n　　“玄奘！洪洲佑民寺的天杨禅师和法明师父在大殿论法，快去看看！”\n　　“收到！”那个叫玄奘的想走，转身又回来对她说：“你在这慢慢玩，我回来再放你回家，小心别让玄淇和他的猫看见你哟。”"}]}
{"conversation": [{"input": "", "output": "知道啦，小白龙心想，你前脚走我后脚也就走啦。\n　　和尚跑出去了。\n　　水缸里一道金光飞出，水溅了一地，小白龙已站在了屋中，水太少她不能变龙，只好变成了一个人。\n　　是一个白衣的绝美女子。\n　　其实小白龙在宫中也一直是这个人形，龙生下来就有人形，她这也是本相。\n　　她悄悄把头探出屋，这是一座宽广的山中寺院，远处大殿传来隐隐诵经声，人好象都在那儿，四下一片安静。\n　　她的脸上露出了俏皮的笑。\n　　她要开始暗中观察人类唐玄奘的生活啦！\n　　她化成一只纯白百灵来到大殿窗边，这里最多的是山雀，但她怎么能变那种俗鸟呢？\n　　殿内坐了一地和尚，中间有两个老的。一个持禅杖，身边还有包袱，象是外地云游到此的。另一个自然就是本寺的主持了。\n　　“法明长老，久闻金山寺佛法昌盛，特来请教。”那持禅杖的老和尚道。\n　　“天杨师父，不敢。”\n　　“什么不敢？”天杨忽厉声道，“敢做不敢应么？”\n　　法明长老一愣，才悟道这就开始论法了，于是一笑答道：“敢应不敢放。”\n　　“放下！”\n　　“我两手皆空，放什么？”\n　　“那为什么还抓着？”\n　　“心有灵犀。”\n　　两人一问一答，问的凶答的快，只听的两旁僧人议论纷纷。\n　　“你听懂了么？”“没有啊？”“哎，太高深了。”“真是玄机啊！”\n　　小白龙只找那玄奘，却见他在人群之中，正向这边看着她。\n　　小白龙心一跳，只觉脸要红了，忽发现自己是一只鸟，他看不见脸红的。\n　　只见玄奘对她笑了一笑。\n　　这人莫不是认得我？小白龙想，不可能的，他不过一凡人而已啊。\n　　这边论答已到了关键时刻，两个老和尚头上都起了白烟。\n　　天杨：“如何是禅？”\n　　法明：“是。”\n　　天杨：“如何是正法眼？”\n　　法明：“不是。”\n　　天杨：“如何是空？”\n　　法明：“问。”\n　　天杨：“是么？”\n　　法明：“不是么？”\n　　天杨：“是么？？”\n　　法明：“这……”\n　　“哈哈哈哈！”天杨大笑起来，“原来你就这两下子。”\n　　“这……我……”法明脸都涨红了。四周僧众一面哗然。\n　　天杨道：“金山寺空有虚名，我云游四海，不见真人，可叹可叹！”\n　　“哈哈哈哈！”忽然人群中也有人笑。\n　　所有人都回头，笑的人正是玄奘。\n　　天杨死盯着玄奘：“这位小师父，老朽有可笑之处么？”\n　　“啊？”玄奘说，“不是，我刚刚看门外树上两兔子撕打，所以可笑。”\n　　“妄说，兔子怎会在树上？”\n　　“那在树上的是什么呢？”玄奘问。"}]}
{"conversation": [{"input": "", "output": "“妄说，兔子怎会在树上？”\n　　“那在树上的是什么呢？”玄奘问。\n　　“这……”天杨语塞，他再次打量玄奘，“真看不出，小小年纪，便有如此功力。”\n　　“啊？”一边的一个和尚说，“他是我们这最懒的一个，从不好好听讲诵经。”\n　　“不得多言！”法明喝住那个和尚，对玄奘说：“玄奘，你有什么话，不妨说来听听。”\n　　“真的没什么。”玄奘笑了，“我刚才真的看见兔子了，我还看见一只会脸红的白色百灵。”\n　　啊？小白龙吓的差点从窗上栽下去。\n　　“哼！小和尚玩虚的，你不说，我倒要问你了！”天杨道。\n　　“请问。”\n　　“什么是佛？”\n　　玄奘看看头上，又看看脚下，再看看门外……\n　　“你丢东西了么？快想啊！”法明急了。\n　　“想什么？他已经答出来了：无处不是佛。小师父，真有你的！”天杨说。\n　　玄奘一笑。\n　　“我再问一个，还是刚才那个法明答不出那个，如何是空？”\n　　“破！”玄奘想也不想就说。\n　　“是么？”\n　　“不是！”\n　　“不是还答！”天杨瞪眼道。“找打！”\n　　“不是还问！”玄奘也叫起来。“欠揍！”\n　　两人大眼瞪小眼。众僧都惊的呆了。\n　　良久，天杨长叹一声：“你说的极是。我败了。”\n　　玄奘一战成名。\n　　天杨走后，玄奘立刻被全寺众僧围住，要他讲解。\n　　“那天杨最后一招，来势极凶，你如何能接住的？你那句‘欠揍’究竟有何深意。”\n　　玄奘摸摸光头一笑：“没什么！他说我答错了要打我，我说我答错了又怎样你敢打我我便打你，他一看我年轻想想打不过我所以就认输了。”\n　　“啊？”哗啦——寺院里倒了一片。\n　　“玄奘，你聪慧过人，今后就在我身边修行，我将毕生所学传授予你。”法明说。\n　　玄奘摸摸光头说：“其实……我觉得还是象以前在执事堂好，有时间可以养养花，看看天，我背不来那些佛经。”\n　　“你不苦学，怎能得我衣钵？”\n　　一旁众僧听的眼都红了，这等于就是把主持之位相传了。\n　　可玄奘说了一句话：“其实我要学的，你又教不了我。”\n　　众僧一片惊呼，法明也禁不住摇晃一下，好不容易才站稳。\n　　“你想学的是什么呢？”法明定住气问。\n　　玄奘抬起头来，望望天上白云变幻，说：“我要这天，再遮不住我眼，要这地，再埋不了我心，要这众生，都明白我意，要那诸佛，都烟消云散！”\n　　这句话一出，便犹如睛天一霹雳！\n　　那西方无极世界如来忽睁眼惊呼：不好！\n　　观音忙凑上前：“师祖何故如此？”\n　　如来道：“是他。他又回来了。”"}]}
{"conversation": [{"input": "", "output": "第七章\n　　唐玄奘回到了小屋。\n　　那条鱼还在缸里。\n　　“地上怎这湿，定是你又淘气！”玄奘笑着对小白龙说。\n　　小白龙摆摆尾巴笑了，她发现她竟甘愿作一条鱼，只要能留在他的身边。\n　　自从玄奘与天杨一战，又拒绝了法明的授业之后，他在寺院内好象越来越孤独了，所有僧人见了他都怪怪的笑笑，法明也不再理他，讲经也再无人叫他。当众人在大殿内吟诵时，玄奘便一个人在空旷的广场上扫落叶，把每一片枯叶又放回树根旁。要不就是一个人躺在地上，别人以为他在睡觉，其实小白龙知道他在看天，一看就是一个多时辰。晚上，他回到一个人住的杂物破屋，点上微弱的油灯写着些什么。他越来越沉默，越来越少和小白龙和花草说话，他那天空般明朗的笑容渐渐消失了，随着时间的流浙，一种东西渐渐爬上了他的眉间，他不再扫落叶，也不再看天，他只是整天坐在那想啊想。\n　　他很苦恼，小白龙想，他定有想不通的东西，可是她不知道他在想什么，她和他共处这么久，反而越来越不能了解他的内心，人心里究竟有什么？小白龙发誓一定要弄个明白。有时他在灯下写字，她在水缸里乱蹦，以前玄奘都会对她笑笑，但现在，他理也不理了。\n　　他也不提送她回家的事，她也不想他提。\n　　那一天，几个僧人坐下树下谈论。\n　　一个叫玄生的说：“我看这佛，如庭前大树，千枝万叶，不离其根。”\n　　另一叫玄淇的道：“我也有一比，我看这佛，如院中古井，时时照之，自省我心。”\n　　四周众僧皆道：“二位师兄所言妙极，真显佛法要义。”\n　　那二人颇有得意之色，却见玄奘一边独坐，不理不睬。\n　　玄淇叫道：“玄奘，我们所言，你以为如何呀？”\n　　玄奘头也不回，笑道：“若是我时，便砍了那树，填了那井，让你们死了这心！”\n　　玄生玄淇均跳起来：“好狠的和尚，看不得我们得奥义么？”\n　　玄奘大笑道：“若是真得奥义，何来树与井？”\n　　“哼！那你倒说佛是什么？”\n　　“有佛么，在哪儿？你抓一个来我看！”玄奘说。\n　　“俗物！佛在心中，如何抓得。”\n　　“佛在心中，你说它作甚？不如放屁！”\n　　玄淇大怒，骂道：“你这业畜！口出混言，玷辱佛法！怪不得佛祖要让你江上飘来，姓名也不知，父母也不识！”\n　　此言一出，只见玄奘脸色大变，竟如纸一般白。\n　　玄淇自知失言，众人见势皆散。\n　　广场上只剩玄奘一人。\n　　风把几片枯叶吹到他脚边，天边一只孤雁悲鸣几声，惊起西天如血夕阳。"}]}
{"conversation": [{"input": "", "output": "广场上只剩玄奘一人。\n　　风把几片枯叶吹到他脚边，天边一只孤雁悲鸣几声，惊起西天如血夕阳。\n　　“何人……何人生我？生我又为何？”玄奘喃喃道，“既带我来，又不指我路……为何，为何啊！”\n　　他抬头高声问天，苍天默默，唯有一滴泪滑落嘴边。\n　　玄奘回到了小屋，小白龙正在屋里偷翻他的书卷，见他来，忙一转身化成水缸中的鲤鱼。\n　　玄奘在屋中愣了半晌，忽开始收拾东西。\n　　小白龙看着他打了一个包袱，又来到水缸边。\n　　“走吧，我送你回家。”玄奘说。\n　　玄奘要离寺，法明也无法阻他，只叹道：“你天生孤苦，以后要将佛祖长挂心头，以求时时保佑才是。”\n　　“师父，我一直在想，天下万物，皆来于空，可这众生爱痴，从何处来？天下万物，又终归于空，那人来到尘世浮沉，为的又是什么？”\n　　“这……其实为师老实与你讲，若是能说的明白时，也就不用为师这多年苦修了。”\n　　“师父，告辞了，弟子要去走一段长路。”\n　　法明道：“为师明白你的心思，多保重。”\n　　当下唱偈一首：道法法不可道，问心心无可问，悟者便成天地，空来自在其中。\n　　“弟子谨记在心。”\n　　玄奘向法明长老再拜三次，起身捧着装着金色鲤鱼的钵盂，转头而去了。\n　　其时天地肃穆，无边落叶萧萧而下，风声，草木瑟瑟声，潮声，鸟鸣声，天地间仿佛突然充满了各种声音，仿佛有无数个声音正在说话，细一听，却又什么也没有。\n　　一次伟大的远行，就此拉开序幕。\n　　大江边玄奘捧着钵盂，说道：“当年，我就是从这里来的。”\n　　江上白雾弥漫，疾风卷起他的衣裳，他好象在对小白龙说，又好象在对自己说。\n　　“万物生成皆神圣，一草一木总关情，你也有你的家，你的自在，我不能再留住你，你去吧。”\n　　他把金色鲤鱼放入江中，那鱼打了几个盘旋，却不离去。\n　　“你也是有情谊的么？我心领了，去吧。”玄奘说。\n　　小白龙忽然觉得自己要哭了，这些天她没说一句话，只是听和尚说，看和尚读书，扫地，看和尚思索时紧锁的眉头，看和尚入睡时平和的面容。她觉得她已离不开这些，龙宫里没有这样一个人，万里东海没有这样一个人，茫茫尘世也只有一个这样的人。\n　　她真的要这样与他离别？\n　　“相遇皆是缘，缘尽莫强求，我要去天边，你又跟不得我，去吧。”和尚在劝她。\n　　小白龙忽然有种冲动，他要现出真身，告诉和尚这一切，然后陪他一起走遍天涯。\n　　但她最终还是没有，她一摆头，向出海口游去了。\n　　水中，一颗晶莹的珍珠缓缓沉入江底。"}]}
{"conversation": [{"input": "", "output": "但她最终还是没有，她一摆头，向出海口游去了。\n　　水中，一颗晶莹的珍珠缓缓沉入江底。\n　　一切都会消逝，能留下的只有记忆。而记忆是实在还是虚幻？它摸不着看不到，但它却又是那样沉重的铭刻在心。\n　　这样想着的也许是小白龙，也许是猪八戒，也许是阿瑶，也许是每一个人。当小白龙在鹰愁涧底感觉着水在无声的极缓的流动，她知道那是时间在逝去。但她的回忆却永远鲜艳，一切都仿佛是许久以前。\n　　“海水是红的，龙宫是暗的，我抛弃了身体，抛弃了血肉，这样天帝就什么也得不到。他所要的，我全都抛弃，只剩下我的洁静灵魂，给我所爱的人。”\n　　奇怪当宝剑在颈上抹过，那一刻的思维却分外明晰的被记忆。小白龙看着自己的血慢慢在海水中美丽的化开，看见父亲震颤而老泪纵横的脸。没有声音，没有疼痛，只有那一瞬的念头：“原来一生一世那么短暂，原来当你发现所爱的，就应该不顾一切的去追求。因为生命随时都会终止，命运是大海，当你能够畅游时，你就要纵情游向你的所爱，因为你不知道狂流什么会到来，卷走一切希望与梦想。”\n　　小白龙衔着定颜珠，逆向海流，向着那遥远海面上晃动的光亮，游去，游去……"}]}
{"conversation": [{"input": "", "output": "第八章\n　　十年后天宫。\n　　孙悟空一个筋头来到了天庭。\n　　这里的景物有一种熟悉的感觉，但孙悟空想那一定是错觉，他不记得自己到过天宫。\n　　但他却好象认得路一般，凭感觉他转回廊，越虹桥，踏玉阶，一路走到了一个地方。\n　　“我走到哪来了？这里居然有桃树？”\n　　云漫过来，在他身边如小姑娘般缠绕着，孙悟空放慢了脚步，他迷路了，他在西行的路上从不迷失，因为他从不知他要去哪。现在他迷路了，因为他开始感到眼前的事物似曾相识。\n　　“我从没来过这里啊，不过也许梦见过。”\n　　那个站在云边缘的紫衣仙女，难道也在梦里见过？\n　　“小姑娘！哦不，女菩萨，请问到灵霄宝殿乍走？”\n　　那女子吃了一惊，回头看着她，忽然怔怔的不说话。她有一双很美的眼睛，有一种很奇异的眼神。\n　　“你……”好半天她说。\n　　“女菩萨不认的俺，俺叫孙悟空，第一次上天来，不识得路径。”\n　　“你，你不认得……”那女子低了头，喃喃道，忽而她又象满怀了希望的扬起脸，笑着说：“我是谁？”\n　　看着她的笑，孙悟空想起了小时睡在树上让春天的暖风吹拂过时的感觉。\n　　奇怪他已经很久没有回忆过过去了，一直以为自己的回忆中全是一些文字而没有感觉的。\n　　“你是谁怎来问俺？”孙悟空笑着说，到了天空他的性格仿佛也变好了。\n　　那女子收了笑容，只是怔怔的望着悟空，过一会，她说：“我是紫霞。”\n　　孙悟空觉得心里一抖，好象一扇门被打开了，但那扇门里却什么也没有。\n　　“是么。”他笑笑。\n　　那女子忽然又笑了：“是啊。”\n　　“是啊。”孙悟空也笑。\n　　女子忽然转过头去望着天际，好一会她再回头，神色却端庄了：“你是谁？”\n　　“我是孙悟空！”\n　　“胡说！你不是！”女子忽然发怒了，她的眼神中有了怨恨：“你不是他！你为什么要来！你永远不该回来！”\n　　孙悟空打过无数妖怪，这一刻他只觉得眼前这女子比所有的妖怪都要怪，他手足无措了。\n　　“你怎么了，你慌什么？你看着我！”名叫紫霞的仙子大叫着。\n　　等孙悟空一抬头，她却立刻又把头转开去了。\n　　“仙子。”孙悟空有些不耐烦了，“我不管你有什么……咳、病。我只麻烦你告诉我灵霄宝殿在哪。”\n　　“为什么，为什么要去……不要去，五百年前就和你说不要去……”那仙子低了头，口里喃喃自语，仿佛心中迷乱。\n　　“喂！”孙悟空喊，“你知道这要是在凡间你早被俺打死二百次了，仙子很了不起吗？老孙问个路，你就这个样子！”"}]}
{"conversation": [{"input": "", "output": "“你要去哪，去哪……”她还是低着头，身子颤动，象在极力克制什么。\n　　“灵——霄——宝——殿！”他冲着她耳朵大喊。\n　　她还是不抬头看悟空，手向远处一指，云雾散开了，孙悟空才看见那座巨大的宫殿，不知有多少重楼台，许多珍奇灵兽在绕殿飞舞，搅动着祥云。它们体型巨大，但和宫殿比起来就象高山前的蜻蜓。那殿侧云霞也随着不断的舒卷变化而发出各色的瑞气灵光。\n　　“好去处，俺老孙也真想在里住住。”\n　　“这么多年，这么多年了。”女子望着脚下的云说。\n　　“天宫的女人都这样么？”孙悟空起身要走，忽又停下。“你一人在这天边做什么？”\n　　“你为什么要问我在做什么？”那女子猛的抬起头来，盯住悟空问。\n　　于是轮到孙悟空把头转向一边去。“可我的确想知道你在干什么啊！”他看着远处云朵说，心想见鬼我什么不敢看她。\n　　“为什么他们都不想知道就你想知道呢？”仙女说，眼中仿佛期待着什么回答。\n　　“他们？他们是谁？”\n　　女子叹了一口气：“你走吧，我在等一个人。”\n　　“哦。”孙悟空转身走了，飞入云层之中。\n　　那女子又望向茫茫云海，道：“他一定会回来的，一定。”\n　　灵霄宝殿一巨声喝道：“孙悟空，你既来此，还不入殿参拜！”\n　　孙悟空一进殿，玉帝就不由有些紧张。\n　　“不要怕，镇定点，我已在殿后安排了十万天兵，各路高手。再说，他已经什么都不记得了。”太上老君凑到他耳边说。\n　　玉帝才振作了精神，喝道：“孙……孙悟空，你来此何事啊？”\n　　“你就是玉帝？当年俺在那一片黑暗之中，是你派人来告诉俺，要完成三件事，才能赎罪成正果的是吧？”\n　　“是……是啊！”玉帝答应着，一边拿眼瞪太上老君，心说全是你的主意么。\n　　太上老君装没看见。\n　　孙悟空接着说：“可是现在取经人被人打死了。我想找回那秃头的魂魄，但地府说没有，我只好到这来问问，看他有没来喝茶……”\n　　“孙悟空！”太上老君厉声道，“唐僧分明是你打死的！”\n　　“胡说，有何为据？”\n　　“证人在此！传——”\n　　“传——证——人——上——殿——”\n　　只见一人从柱后走了出来。\n　　孙悟空一看，不由双目圆睁：“沙悟静！你有种，诬告俺老孙！”\n　　“何为诬告？我分明看你打死师父，你敢做不敢认么！”\n　　“狗屁！我杀他作甚？”\n　　“你与万灵之森女妖双儿勾结，谋害了师父！”\n　　“双儿？那丑八怪？哈哈哈亏你想的出……”"}]}
{"conversation": [{"input": "", "output": "“你与万灵之森女妖双儿勾结，谋害了师父！”\n　　“双儿？那丑八怪？哈哈哈亏你想的出……”\n　　“沙悟静是我派在你们身边监视你等的，就是怕象你这样顽劣之徒又野性复发，他说的话，我信！”太上说。\n　　“你信？因为你信，所以就是我杀了和尚？哈哈哈可笑！”\n　　“这还不算，你还打入地府，打伤冥王，灭鬼卒十四万一千，片刻后又潜入龙宫，杀死东海龙王敖广……”\n　　孙悟空听得口瞪目呆。“这些地方我都去过，但这些事我却全未做过！”\n　　“还敢抵赖！来人啊把孙悟空拿下！”太上喝道。\n　　“谁敢拿我！”孙悟空挚棒在手，喝道。\n　　庭上诸天将，哪有一个敢上前逞能。\n　　却听一声：“我来拿你！”\n　　沙悟静跳到殿心。\n　　“正好，俺正想杀你！”悟空道。\n　　二人恶斗在一处。\n　　悟空平日，从未见沙悟静出手，也从未把他放在眼里。今日一交手，才发觉此人竟深藏不露。\n　　但也就是二十回合上下，悟空一闪身避过沙僧的进击，身已在他右侧，挥棒直击他后心。沙悟静身在空中，重心已失，匆忙中只有将禅杖身后一背。\n　　那金箍棒直击禅杖之上，竟将禅杖打的弯了进去，击在沙僧背上，将其打的直飞出去。\n　　悟空正待上前再击，这时他觉的头上一紧。\n　　“不好！”他叫到。\n　　一股巨痛直潜入脑，他从空中直坠于地上。\n　　沙悟静爬起来，跃回来飞起一脚，将悟空踢的直飞出去。\n　　孙悟空砰的撞在一根巨柱上，大殿不禁也颤动了。柱四周站的神将慌忙躲开。\n　　孙悟空触地一个翻身，犹能跃起，只是一阵阵巨痛象要把他切成几块，他一立起又单膝跪倒于地，只有用金箍棒紧拄着地，疼痛中竟将金箍棒直插入大殿地中一尺。\n　　“好……你打的……好……”孙悟空咬牙道。\n　　“打你怎地？你动杀心了吧，只要你杀的不是妖魔，你的箍儿都会勒住你的。你怎么和我斗？”沙悟静又是一禅杖挥至，孙悟空就地一滚，挥棒贴地横扫，但疼痛使他速度大减，沙僧一个翻身跃起在空中，一杖劈下。\n　　“轰”大殿炸开一团火光，地上玉砖碎片飞溅出天外，孙悟空又受这一重击，换别人就可能活不了了。\n　　尘烟散去，露出的是孙悟空那不死的眼睛，充满怒火。\n　　天兵们蜂拥而上，将孙悟空围在核心。\n　　孙悟空象发了疯一般，左冲右突，嘴里喝喝有声，棍棒却已毫无章法，完全是乱打乱劈。\n　　到最后天兵全退出老远，围成一个圈，孙悟空仍在独自疯狂舞动金箍棒。\n　　他不能停下，那意味着失败，屈辱的失败。\n　　他宁愿一直战斗到死。"}]}
{"conversation": [{"input": "", "output": "他不能停下，那意味着失败，屈辱的失败。\n　　他宁愿一直战斗到死。\n　　他只觉得天越来越暗，最后他已什么也看不清了。\n　　脑子里的，只有痛，和最后一点支持他战斗的意识。\n　　沙悟静，玉帝，太上，巨灵神，诸神将，全都在圈外静静看着。\n　　他们象一群冷血的猎手，在等待着圈内的野兽把血流光。\n　　……\n　　痛，这样一种痛。勒入你的头骨，勒入你的灵魂。锁链！穿过了琵琶骨。那又怎样，那又怎样，我还能站立啊哈哈哈。狂雷，击碎了血肉，那又怎样，那又怎样，我还能狂笑啊哈哈哈。可是这样痛，它穿过了身躯，它牵着我的血脉，我笑不出来我站不起来我失去了身体，我也自己也不能有不能有啊。\n　　“你撬不开它的，你也掰不断它，因为它不是东西，它是你自己的束缚。”唐僧说，“我不能帮你解下来，我找不到它的所在，有人把束缚种在你心里，我保证我什么都没念……你以后还想要打死我们吗？”\n　　“死和尚你不用骗我了……为什么，我一想打你就……头痛……我连想想都不行……我连想想都不行吗啊——啊——”\n　　“放弃心中欲望，你立刻就安宁了。你要斗争你自己的私心杂念，不要怀疑，永远不要怀疑。”唐僧仰头想了想，“……能救你的，只有相信。”\n　　“不！不！我一定要杀你，杀你们，我……想……我一定要想……我……”\n　　然后是什么也不知道，什么也不记得了。醒来之后我象傻子一样安份与沉默。\n　　“师父，果子采来了。”\n　　“嗯。”\n　　光头看我的眼神很奇怪，猪八戒也笑呵呵看着我，他的左脸肿了一大块，谁干的？沙和尚在一边气的浑身打颤，他拼了几个月的破碗又被打碎了，谁干的？谁这么无聊要打破这么平静的生活？\n　　“师父，我去看看前面有没有人家。”\n　　“嗯。”\n　　“下一次不知道是什么时候。”猪笑嘻嘻的说。\n　　“有机会我一定要杀了他，要杀了他。”沙和尚咬牙切齿，他要杀谁？\n　　我不知道，我什么都不想，什么都不想。\n　　可意识总在每一天的夜里一点点复苏。\n　　我一睁眼，所有人都凑在我面前看着我。\n　　“我刚才又说梦话了？”\n　　“是的。”猪说，“你说，妖猴，你逃不出我的五指山。呵呵呵！”\n　　唐僧恨恨的瞪着八戒，不知他为什么生气，可猪还是自顾自的笑。\n　　我知道我说的绝不是这个，可他们从不说真话，我只能在梦里思考，但一醒来就全忘记，我永远不知道自己想了什么，我一旦在清醒时思考，就是痛苦的开始。\n　　沙僧又在发抖，是什么使他如此害怕？"}]}
{"conversation": [{"input": "", "output": "沙僧又在发抖，是什么使他如此害怕？\n　　“下一次不知什么时候。”猪说。“呵呵呵。”\n　　天宫殿外围满了十几万天兵，象无数蝗虫在殿外飞舞盘旋。大战惊动了九重天诸神，他们站在远处云端，议论纷纷。\n　　“天宫好多年没这样闹了。”\n　　“是啊，自从上一次大闹天宫之后。”\n　　“这次又是谁？”\n　　“好象还是孙悟空。”\n　　“孙悟空？不是吧，孙悟空哪有这容易打败！”\n　　“嘘——紫霞在那边……”\n　　诸神窃窃私语，紫霞立在一片云端，望着被围的铁桶似的天宫殿，脸庞平静，一点看不出她的悲喜。"}]}
{"conversation": [{"input": "", "output": "第九章\n　　前因。\n　　五百年前。\n　　“你知道吗，这天空就是一片荒漠。”紫霞说，“它用精美的东西镶砌，但它们在成为天宫的一部分时，就已被剥夺了灵魂。你知道吗？”\n　　没有人回答，因为她身旁根本就没有人。\n　　如果有人在时，她却又不会说这些话了。她总是笑着，笑着看身边，笑着与他们说话，一直微笑。直到晚霞的浓烈色彩也渐渐死去，天界不再透明，黑色的天幕隔开了她俯视人世的目光，这时众神都回到了他们的宫殿，只有她还独自站在越来越寒冷的云层边缘，没有人会来叫她回去，没有人会理会她，这个时候，她就开始独自说话。\n　　“你知道吗？他们叫我‘永远微笑的紫霞’，可是没有人会永远微笑，除了石像和傻子。你知道吗？”\n　　她很认真的说，眼睛看着那一片无边的黑暗。她有没有想过有一天把这些话说给另一个人听？她是不是一直在等着某一天，会有一个人站在他身边倾听她所说的一切？\n　　“你就这样听，不要打断我，我会把一切都说给你听，你不要象二郎神那样不耐烦的大笑，也不要象天蓬那样语重心长的反驳，他们一定会这样做的，所以我只把话说给你听，只有你会这样默默的听，这个世界上，只有你会……”\n　　她仍在执着的说着，她的身边，是无穷尽的，被宇宙夜间的寒冷凝结了的虚无。\n　　这天紫霞在天边站的久了，当她往回走的时候她想冷寂已经附在她的身上了，于是她加快了往回赶，想回到落霞宫那炉火边的梦里去。\n　　蟠桃园里本无星辰照耀，却怎还这么亮？\n　　这么晚还有声音？象是有女子在哭？\n　　今天阿瑶她们不是去蟠桃园么？\n　　紫霞飞近一看，园子上空正悬着几颗大星，是天界中最漂亮的那种，可是，星辰是不能随便移动的，谁这么大胆呢？\n　　园中有一女孩子正在哭泣，正在阿瑶，围着她上窜下跳的那个东西是什么？一只猴子？\n　　“小姑娘，你还要哭到什么时候？我不过是和你开个玩笑而已。”\n　　“呜呜呜……不要！你吃光了我们桃子，还用定身法定住人家……呜呜呜……我要去王母娘娘那儿告你……”\n　　“去告去告！俺老孙才不怕……我怕你不去哩！你已经哭了好几个时辰了……啊？涨水了，救命啊！小朋友，老孙已经很困了，要关园子了，麻烦你要参观明天来，要哭到外面去哭，你这样会影响老孙休息！”\n　　“呜呜呜就不！呜呜呜你赔我桃子来！”\n　　“小气鬼！几个桃子也要也样，你跟老孙回花果山，赔你十筐也有！”\n　　“呜呜呜你吃的才不止十筐……”\n　　“好！二十筐……一百筐！一千筐？你太黑了吧，想敲诈俺？”"}]}
{"conversation": [{"input": "", "output": "“呜呜呜你吃的才不止十筐……”\n　　“好！二十筐……一百筐！一千筐？你太黑了吧，想敲诈俺？”\n　　“……呜呜呜我才不要你凡间的破烂桃子！我没采到蟠桃，回去一定被王母娘娘打死了啊……哇……”阿瑶越想越伤心，索性咧开嘴大哭起来。\n　　“她若打你，你不会打她？打不过时，还可以咬。哭个什么。”\n　　阿瑶气的脸发白：“你……你是谁？这种话也敢说？”\n　　“俺就是孙悟空。”\n　　阿瑶哭声立止，愣愣直望着他。\n　　孙悟空，天界的恶梦。\n　　这个名字常出现在那些血腥的故事里，在神界和妖界的连年战争中，鲜血的气息直冲上天空，孙悟空这三个字总与天庭的惨败联系在一起，象一个阴影压在神将们的头上。\n　　因为没人打败过他。\n　　因为和他交手的人能活着回来的，只有三太子那样的廖廖几个天界佼佼者而忆。\n　　传说他每天都吃一万人。\n　　传说他有一座山那样高大。\n　　传说他走过的地方，没有东西能活下来。\n　　他现在就站在阿瑶面前。\n　　所以阿瑶愣了一会，然后尖叫一声没影了。\n　　孙悟空道：“这小丫头是怎么了，俺的名字很难听么？”\n　　紫霞从林间走出笑道：“齐天大圣的威名，谁能不知啊。”\n　　孙悟空转头看她：“你好象却不怕我。”\n　　“为什么要怕你呢？”\n　　孙悟空想了半天：“是，为什么要怕我呢？如果天界的神仙都和你一样想，俺老孙也不用整天呆在园子里种树。”\n　　“这些树长的很好啊？你想必懂园艺？”\n　　“呸！园艺？什么东西，俺只知道这天上有灵气的东西不多，一是蟠桃园里的树，一是御马监的马，需做朋友们看待。”\n　　“树和马是你朋友，满天神佛，却都没个灵性？”\n　　“哈！若是有得灵性，也悟不得这个道，成不得这个仙。”\n　　“我倒是第一次听说。”\n　　“是俺师父与俺说的，要升仙成佛，先得无欲无求，俺想那不是如死人一般。”\n　　“嘻，神仙境界，无悲无喜，你怎懂得。你师父又是谁？”\n　　“他老人家说了，不得提他名字。”\n　　“能教出你这样神通广大却又偏不通道法的徒弟，想来也没有几个人，算也算的到了。”\n　　“哦，你倒算算看。”\n　　“当今三界，功力法术最高者皆在天界，首推西方极乐世界如来，你当然不会是他徒弟。”\n　　“他收俺俺还不稀罕哩。”\n　　“这法力第二者，便是如来的二弟子金蝉子了，可是他质疑如来佛法，自行修炼一法，妄图超越如来，被如来施法使得其走火入魔，灵魂坠入尘世，不知何处，你想必也不是他徒弟。”\n　　“认也不认得他呀！”"}]}
{"conversation": [{"input": "", "output": "“认也不认得他呀！”\n　　“这第三嘛，便是那散仙菩提祖师，说来他也是佛教始祖之一，只是和如来教旨不同，如来主修来世，他却要修今生。在海外隐居，他收弟子只看资质，却不问品德，收的也少，能出师的更少。不若如来弟子满门。除这三人之外，天下再无人可教出你来。那你师父是谁，还要我说么？”\n　　“……”\n　　“唉。”紫霞长叹一声道，“可惜菩提教你法术，却不领你悟道，想必道不可道，是要你自行开悟才是，又怕你痴迷入了岐途，才吩咐你不可说出他的名字。”\n　　“这却不是。”孙悟空道，“只因师父说，我想学的永不遁灭之道，他并没教我，所以我并未得他真传，故不准说是他徒弟，还说能教我的真师父便在凡世，叫我自去找他。俺却想，必是这老头教不了了，故拿这词来哄俺。”\n　　“……”\n　　“小姑娘你还是走吧，和我一起，你爹妈要骂你了！”\n　　“我没有爹娘，我是从西天的紫霞中化出来的。”\n　　“哦？”孙悟空拿过一个桃子狠狠咬了一口，“倒霉的没娘孩子！”\n　　“你说谁？”\n　　“说我自己，行不？”孙悟空一筋头翻到另一颗树上躺下，“快走吧，俺可没闲功夫陪你玩。”\n　　“我以后来找你玩，可好？”\n　　“不好！和女孩子有啥好玩？你来这，不怕我吃了你？”\n　　紫霞一笑，隐在白云中去了。\n　　孙悟空在树上打了一百个呵欠，还是睡不着。\n　　“太闷了太闷了！俺要去寻个人打一架！”\n　　他一纵身翻出了蟠桃园，却看见紫霞还在云边坐着，两眼不知望着何处出神。\n　　“小姑娘你找不着路回家啦？要哭鼻子也别蹲俺门口，别人还以为俺养了条紫色的狗看门呢！”\n　　紫霞缓缓站起身来，回头看他。\n　　“以前我坐这一万年，也不会有个人理我的。”\n　　“是么，算俺多事，走也。”孙悟空一纵身不见了。\n　　“咦，这地方倒还不错，亮闪闪的，好象花果山前的东海。”\n　　孙悟空在天河边说。\n　　“让俺抓些回家给孩儿们耍子。”\n　　于是他开始在银河里东一下西一划的拨捞。天河的银星被他搅了个七零八落。\n　　“快快住手。”却听一人大喊。\n　　孙悟空一抬头，却见眼前站了一个高大的年轻人，面貌英俊，身后还生着双翼。\n　　“俺还以为天界都是些白胡子老头哩。”孙悟空说。\n　　“天宫诸神相貌随心意而定，心中不喜老态，人自然也不会显老。在下天河守护神天篷，这河中银星，俱是千万年精心摆排才成这样，上仙还是莫要把他弄乱了。”"}]}
{"conversation": [{"input": "", "output": "“哈！老孙最恨的就是规规矩矩，越是动不得的东西，就越是要动一动！”孙悟空不听天篷话还罢，一听干脆将棒挥舞起来，直搅得个银星四散。\n　　“住手！”天篷大喊，一纵身到孙悟空面前，一劈手竟将金箍棒抓住。\n　　“这世上能抓住老孙兵器的人真还不多，嘿嘿，俺正手痒，你今天便是不想打架，俺也放不过你喽！”\n　　孙悟空说罢将棒一抖，两人战在一处。\n　　这一场斗，只见得银河中出现一个旋涡，越转越大，直有把整个银河搅翻之势。\n　　眼见整个银河被搅的乱成一片，天篷又急又气，又怕再打更弄乱了星星，心乱间被孙悟空一脚扫倒，再想起身，金箍棒已指到头顶。\n　　“服不服？”孙悟空笑嘻嘻道。\n　　“你知道你干了什么吗？你把它们弄散了，这可是花几万年心血才做成的啊！”天篷怒吼。\n　　“什么劳什子，几粒银沙，也要这样，却象个女人。”\n　　“我和你拼了！”天篷推开金箍棒，又扑上去。\n　　他心中愤恨，全无招法，不几招又被孙悟空打倒在地。\n　　“还打不打？”\n　　“怎么不打！”\n　　如此二十七次。\n　　“还没见过你这么经打的。”孙悟空喘气道，“你要这次还能爬起来，老孙就佩服你！”\n　　“我死也要站起来的……”天篷咬着牙往上撑身子。\n　　“唉，何必呢？大家比武，认个输不就完了，要搞的跟仇人一样！”\n　　“你弄坏了我最心爱的东西，毁了我的家，我不会饶了你的！”\n　　“怎么这地儿不能住了吗？虽乱了点儿，比起俺老孙水帘洞已不知好哪去了，小心眼儿！”\n　　“你不懂的……你心中无爱，怎会懂珍惜二字！”\n　　“什么乱七八糟，你倒是快点啊，老孙等你爬起来都等饿了！”\n　　这时天际一白衣女子飘落于银河中，她惊叫一声，冲到了天蓬面前，一把抱住他。\n　　“你这是怎么了？为什么会变成这样？”女子心痛的说，眼中落下泪来。\n　　“没事的，阿月。”天篷嘴角流着血，忍痛作出笑容来。他又望向孙悟空：“他弄乱了你造化的星辰，我决饶不了他！”\n　　“傻瓜，傻瓜，星星乱了有什么要紧？”\n　　“可，那是你多少年的心血，你一辈子都在做这件事，可只一天就……我没用，没用！”天篷难受的要用头去撞地。\n　　阿月扶住他的头道：“我说你傻吧，其实我花这么多时间来做星辰银河，只有你一个人欣赏，我一粒一粒的摆它，只是因为你看了高兴……我心中真正在乎什么，你不懂么？”\n　　天篷笑了，这回真心的笑了，他象个孩子般靠在阿月怀中，阿月抚着他的头，眼泪滴到他的发上。"}]}
{"conversation": [{"input": "", "output": "天篷笑了，这回真心的笑了，他象个孩子般靠在阿月怀中，阿月抚着他的头，眼泪滴到他的发上。\n　　孙悟空忽然觉得心里怪怪的：“喂，你们这是当我不存在么？”\n　　没人理他。他走到哪里，别人不是怕的要命，便是恭敬的不得了，眼前这种场面，他第一次见到。\n　　“他们竟然并不在乎俺！他们居然只看见他们自己。”\n　　也许每个人出生时都以为这天地是为他一个人而存在的，当他发现自己错的时候，他便开始长大了。\n　　“猴子，你去吧，我不再恨你了。”天篷说。\n　　“哼！不信！俺老孙要恨一个人时，一辈子也记的他，怎么你说不恨就不恨，变的也忒快。”\n　　“你不懂的！”天篷说。\n　　“你再说一句俺老孙不懂！俺精七十二般变化，法术样样纯熟，哪里不懂？”\n　　“这位便是齐天大圣吧。”阿月说，“听说你是石中所生，人的心事，只怕与你心不同。你也许少了其中一窍。”\n　　“你这是在骂俺老孙缺心眼罗？”\n　　“你和我们不一样吧，人天生便是缺的，一生下来便会不安，所以一生都在寻求补全，神其实也是缺的，只不过神把寻求的欲望消去了，这样心里便觉圆满了。我不想骗自己，但你好象真的没有这样的不安，因为你是天成之物的缘故吧。也许有一天，你会明白，当你看见……你的灵魂里有了另一个影子的时候。”天篷说。\n　　“不明白……最讨厌哑迷！当年师父也喜欢这样，都来戏耍俺老孙……”孙悟空自言自语说着，转身出了天河。这回他没有飞，是慢慢走出去的。\n　　阿月看着孙悟空的背影，不由道：“这个人好象……”\n　　“什么？”天篷问。\n　　“不知道。别管他了。”\n　　孙悟空回到蟠桃园，一看紫霞还在云边站着。\n　　“你站了一整天了，在看什么？”孙悟空不由问。\n　　“你为什么要问我？”紫霞问。\n　　“我怎么知道我为什么要问你！今天俺真是倒霉，尽碰些怪人说些怪话。看来今天不宜出门的。”\n　　“为什么别人都不问我看什么？你却问我看什么？”\n　　“俺受不了啦！我天生嘴快，行不行？”\n　　“你关心我么？”\n　　“我关心你作甚？俺在花果山时，路边见了条狗，也要上前打个招呼的。”\n　　“你果然与他们不一样。”\n　　“你才看出来啊？俺有毛。”\n　　“我一向喜欢在这站着，几万年来只有你问我在干什么。”\n　　“可我的确想知道你在干什么啊！”\n　　“为什么他们都不想知道就你想知道呢？”\n　　“为什么你要问为什么呢如果我知道为什么我就不告诉你为什么了吗？”\n　　“因为你有‘想’，你有灵魂。”紫霞说。\n　　孙悟空又愣了。"}]}
{"conversation": [{"input": "", "output": "第十章\n　　……\n　　“什么东西天上地下，唯我独尊？”唐僧问。\n　　“猴子！”孙悟空说。\n　　“不！是猪！”猪八戒叫。\n　　“都错了，是我。”唐僧说。“如来祖出生时，一手指天，一手指地，如此说的。”\n　　“佛祖说：是你？”八戒说。\n　　“不！佛祖说：是我。”\n　　“那是佛祖啊？”\n　　“不是佛祖，是我。”\n　　“那和尚有病，你别理他。”孙悟空道。\n　　“我明白了，是佛，是你，是我。是……”猪说。\n　　“是猪？完了，又疯了一个。”孙悟空道。\n　　“当时我不在，我要是在时，一杖打烂，免的胡言乱语。惹人心烦！”沙僧没好气的说。\n　　三个家伙都盯着他，沙和尚却打个呵欠，又睡去了。\n　　……\n　　又是天宫的一个清晨。紫霞来到蟠桃园中。\n　　她看见孙悟空躺在一棵树上，睡着了。\n　　他的手却在微微的抖动。\n　　紫霞走上前去，想着要不要叫醒他。\n　　忽然孙悟空一个翻身跳了起来，紫霞连喊也没来及喊，手腕早被一把抓住，金箍棒已砸到了头顶。\n　　那棒在触到紫霞头发的那一瞬停住了。那一股重压之势，几乎象要把她压入地下。\n　　孙悟空瞪着她：“怎么是你？以后不要在我睡着时一声不吭靠近我。”\n　　“你……你很紧张啊，在做恶梦？”\n　　“……没有。”\n　　“我刚才睡着时也做了一个梦，不过是个很美的梦。”\n　　“关我什么事。”孙悟空又翻回树上。\n　　“我特别想把它讲给一个人听，但那些神仙们都不愿听的。”\n　　“我也不愿。”孙悟空靠在树杈上，又把眼闭上开始睡觉了。\n　　“孙悟空，告诉我，花果山是什么样的。”紫霞问。\n　　孙悟空睁开了眼，他看着天空想了半天，说：“花果山？很美……对，很美。”\n　　“怎么美法？”紫霞问，“是不是一到夏天，满山就会开遍紫色的木逍花？……”\n　　“是红色的。”\n　　“是啊是啊，那么在秋天，落叶铺满了大地，走在上面象松软的地毯，但山林却依然是绿色的，鹿群在山下草原上纵情跳跃，而你抬头，金色的阳光便铺了你一脸，蓝的象透明玉石的天空上，有鹤与雁翅膀的影子……”\n　　“你……”\n　　“……还有冬天来了时，白雪覆盖了山林，山野一片清幽，晶莹的冰挂结在树林上，每一颗树都象是玉雕成的，松鼠在大树的洞里，听着风的呼啸与雪落的声音，做一个关于来年的梦……”\n　　“哼，连雪落的声音你都听见了，好象你在那住过似的！”"}]}
{"conversation": [{"input": "", "output": "“哼，连雪落的声音你都听见了，好象你在那住过似的！”\n　　“我做的就是一个这样的梦，我一直都做一个这样的梦！梦见这样一座无边美丽的花园，而我是园中的一只松鼠！”紫霞被自己的想象激动不已。\n　　“松鼠？哈！你会爬树么，爬一个我看！”\n　　“也许那是我的前世啊？每当我做这样一个梦醒来，我就想，在世间，一定会有这样一个地方！没想到它真的有！孙悟空，花果山这么美，为什么你要到天上来？”\n　　“我觉的天上不错啊，有星星有月亮，没有野兽，还不用天天找吃的！”\n　　“可是你不觉得天上太寂寞，太死气沉沉了吗？你难道不想回花果山？”\n　　“你倒底想说什么？”\n　　“你回去时，带我也去看看啊。”紫霞说。\n　　“哈！带你？回花果山？”\n　　“我就看一看，偿了心愿我就回天宫。”\n　　“你真的想去？”\n　　“嗯。”紫霞使劲点头。\n　　孙悟空道：“你会有机会的。”\n　　然后他一翻身走了。\n　　“怪人。”紫霞转身怏怏的往回走。\n　　一想起她的梦，她又笑起来了。\n　　大海在月夜中闪着万点银光，在海边高高的山崖上，站着一只石猴，他呆呆望着大海。\n　　世界是这个样子的么？极目之处，无边无界，我却不能再前进一步？\n　　“孙悟空。”忽然有人在喊。\n　　“是谁？谁人喊我？咦，我刚出生，又怎会有名字？这一定是个梦。”\n　　石猴回头望去，背后是一片茫茫黑暗。\n　　“谁喊我？可是喊我么？是谁？”\n　　在这个月光照耀的孤岛上，这只猴子在嘶哑的喊着。\n　　孙悟空睁开了眼睛，他立刻记起了自己是谁，身在何处，金箍棒还在耳中，这使他安心，天宫的夜太静了，反而使他心中惶惑。\n　　花果山，我真的还愿回到那个地方去？他想。\n　　“紫霞，你最近为什么总和那个妖猴在一起。”二郎神说，“他是个杀人不眨眼的魔王。”\n　　“我觉得他除了不爱搭理人之外，还是不象传说中那么可怕。”\n　　“那是因为你没看见他凶恶的时候，天宫和妖族打了多年的仗，不知有多少天兵神将死于他手，我与他也交手多次，此妖危险至极，平日无人敢去蟠桃园，偏你常去！”\n　　“我只是想让他带我去花果山看看而已。”\n　　“花果山！你去哪儿干什么？”\n　　“只是想去看看。孙悟空说那儿很美。”\n　　“……你真的要去花果山？”二郎神沉思着，“好吧，就让你去看一看。”\n　　“太好了！”紫霞惊喜的叫到。\n　　天神的巨大战车隆隆的驶向地面。\n　　“为什么要把车做成这样？这么厚的甲壳，长满触角。象怪兽一般。”紫霞问。"}]}
{"conversation": [{"input": "", "output": "“为什么要把车做成这样？这么厚的甲壳，长满触角。象怪兽一般。”紫霞问。\n　　“一会儿你就知道了。”二郎神望着前方，面色冷峻的说。\n　　紫霞忽然觉得，他的神色和孙悟空那天梦中惊醒时的神色太象了。\n　　他们心中都在惧怕着什么。\n　　穿着厚厚的黑色云层，可以望见青色的大地了。\n　　“下来吧。我们到了。”当战车终于在一处停了下来，二郎神说。\n　　紫霞走出了战车，她闻到一股腥臭的气息扑面而来。\n　　眼前是一片黑色的群山，山上覆盖着被烧焦的土壤，山坡上被烧成炭的树木象从地下伸出的狰狞舞动着的利爪。一股浓重的黑色浓雾笼罩着这里，使其终日不见天日。墓园一般的山野一片死气沉沉，只有一些怪鸟在尖利的嘶鸣着，象是鬼的哭泣。\n　　“这里就是花果山了。”二郎神说，“你向往的地方。”\n　　“我不信！这不是！花果山怎是这个样子的？”紫霞叫了起来。\n　　“花果山为什么不能是这个样子的？”二郎神上前踢了一脚地上的一块石头，它翻了起来，紫霞看见上面有几个字：“花果山福地，水帘洞洞天。”\n　　“那猴子骗了你吧，哼，一个群妖衍生之处，你想怎可能是风光秀丽？妖精们怎能住在花园里？只有神族天界才能风景如画。”\n　　紫霞呆呆的不作声。\n　　“现在你心愿了了，我们可以回去了？”\n　　“……我想再呆一会。”\n　　“这里群妖出没，我劝你还是早离开吧，这不是你们仙女来的地方。”\n　　“我从没出过天界，我想不到地面上会是这个样子的。”\n　　“并非所有地方都是这个样子，那些敬天礼神之处，风调雨顺，众类安乐，你有空可以去那儿走走，回去后，再别找那妖猴了。”\n　　“原来我梦见的……不是花果山？”紫霞喃喃道。\n　　“也罢，我就带你四处看看，让你看个清楚！”\n　　二郎神和紫霞从空中飞过花果山。\n　　“那些怪鸟是什么？我从未见过。”紫霞说。\n　　“那些？它们是在妖族和神族的战争中被杀死的妖精的灵气，入不得地府，永不能超生，只有聚成这种鸟，万世悲鸣。”\n　　“这样……这里难道没有活物了？”\n　　二郎神一笑：“哼，怎么没有。”\n　　他一转身不见了，片刻飞回，手中抓着一只雁。\n　　“这里还有大雁？”紫霞说。\n　　“哼，这是我从别处抓来，作诱饵的。你看着。”\n　　二郎神将手一捏，那雁血便被挤了出来，直洒向地上。\n　　顿时，那土地开始翻动，从中钻出无数妖精来，仰头望着他们，嗷嗷怪叫。"}]}
{"conversation": [{"input": "", "output": "顿时，那土地开始翻动，从中钻出无数妖精来，仰头望着他们，嗷嗷怪叫。\n　　二郎神将那手中死雁向地上一抛，只见那无数妖精直扑向那雁而去，挤做一堆，地面上倒拱起一座小山来。更有妖精为了争食，先互相撕咬，被咬倒的，又被其它妖精一拥而上撕碎了……\n　　紫霞惊的呆了。\n　　几日后天宫蟠桃园“我去了花果山了。”紫霞说。\n　　“哦。怎么样，好不好玩。”孙悟空说，脸上却无一点笑容。\n　　“我什么都看见了。”\n　　“哦。”\n　　“你为什么骗我？”\n　　“你说我骗你，那我就是骗你好了。”孙悟空说。\n　　“我以后不会来这了。”\n　　“很好啊。”\n　　“你真的喜欢这种生活，一个人呆在园子里，和树说话？”\n　　“怎么也比以前强。”\n　　“当年你和天界撕杀，又为的什么？”\n　　“我以为……有些事是可以靠力量来改变的，后来才发觉，反抗不过是徒增痛苦，才受封做了神仙。”\n　　“可在神仙眼里，你却是妖。”\n　　“神仙……妖，区别在何处呢？”\n　　“……神仙是没有妖那么多恶心贪欲的。”\n　　“真的么？神不贪，为何容不得一点对其不敬，神不恶，为何要将地上千万生灵命运，握于手中？”\n　　“……”\n　　“我为什么要作神仙？因为我想，那样至少自己的命，不用握在他人之手。”孙悟空声音高了起来。\n　　“可是那些地上的妖精，你抛弃了他们。”\n　　“是我一开始就错了，妖精从来不需要人去拯救，你想把他们变成人，结果就会害了他们。”\n　　“我不懂你说的。”\n　　“现在我只想救我自己。”孙悟空说，他脸上透出了怪异的笑容。\n　　“我曾以为你和那些神佛不一样。”\n　　“曾经是不一样的。”\n　　“现在你和他们没什么不同了，你们会在云雾里面无表情，毫无目的的飘来飘去，我曾羡慕你有灵魂，可现在，你却为了当神仙，把它丢了。”紫霞冷笑着说。\n　　“这样便可以没有痛苦了。”孙悟空说，他用头去撞身边的树，“你看，我现在已经越来越感不到痛了，这真是一件美妙的事。”“痛苦是什么？你那么怕它？”\n　　孙悟空忽然目露凶光，他一把揪住紫霞，恶狠狠的说：“当你梦见自己是一只松鼠的时候，在那大森林里，深夜，你有没有听到过那种嚎叫，当看见自己的腿被撕下来时的嚎叫！”\n　　“你在说什么？放开我！”紫霞惊恐的叫。"}]}
{"conversation": [{"input": "", "output": "“你在说什么？放开我！”紫霞惊恐的叫。\n　　“你害怕了？那你有没有听见过一种咔嚓咔嚓的声音，那是你的天敌在啃着骨头，它嘴里的东西还没有死，你还能听见它在挣扎，而下一个被嚼的，就可能是你！这种声音在夜里会渗进你的梦里，你居然还能做个关于来年的美梦？你随时都会没有明天的！”\n　　“放开我，你的样子好吓人！”\n　　“你在树上，一刻也不敢睡死，随时注意着不寻常的声响，你会担心，一睁眼的时候会看见一张血盆的大口，你的身体随时都准备弹起来逃命或博斗，每一个晚上都那么的长，直到天边的微光照到你的眼皮上，你会想谢天谢地你又多活了一个晚上，为了你又赚到的一天在这个白天你要尽情的蹦跳，狂叫，把所有能找到的吃的塞进嘴里，但是夜晚很快又来了，你甚至还来不及找到一个朋友，你会想你受够了！但是你却不能不活着，你恐惧着生，却又恐惧着死，你不知道你每天为什么这样活着，哦……现在你知道了，我为什么要做神仙！”孙悟空一口气说完了这么多，如释重负的一放手，把紫霞丢下。\n　　“……可是，你已经神通广大……”\n　　“没有用的！当我小时候我最大的愿望就是能打赢对面树上那只常抢我吃的，还打我的公猴，当我终于能打赢他时我发现他已经老了。但我还是狠狠痛扁了他一顿因为这个世界就是这个样子的。等我打败了族里所有猴子当上了猴王，我发现我每天的任务就是站在树梢上观察老虎，熊，豹子的踪迹，然后大喊一声……你知道被一只豹子在后头追时的感受吗？我跑的气都快断了……咳、咳……”孙悟空掐住自己的脖子，一副难受的样子，“见鬼，我以为我早忘了这些的……”\n　　“接着说啊，我很想听。”紫霞抓住孙悟空的衣裳一劲摇。\n　　“我不愿这样，我亲眼看着我的同类在狂欢之后的死亡，我不希望太阳落下去可总是一点点看着晚霞消失，我不明白为什么其它生灵能安然，那一天我突然有了一个想法，有没有人能摆脱，有没有人？……于是我去海外学本领，我学会了七十二变化，我问师父我是不是从此可以不害怕了，那个老混蛋就摇头一直一直笑，笑的我直想揍他。回来后我发现真时再没有东西可以伤害我了，我高兴的要发疯了。可是好景不长那一天……”\n　　孙悟空忽然不说了，他的眼直盯着前方，紫霞看见那里面有一种奇怪的光，象恐怖，又象愤恨。\n　　“为什么……为什么这个世界上要有神仙？为什么天下万物的生死都要由他们掌管！”孙悟空咬牙道。\n　　“因为世间万物都是他们造的啊？”"}]}
{"conversation": [{"input": "", "output": "“因为世间万物都是他们造的啊？”\n　　“可我不是！我是从石头去蹦出来的，生我者天地，谁也没资格管俺老孙生死，管他是阎王老子还是玉皇大帝！”\n　　“所以……所以你就砸烂了地府？”\n　　“哼哼哼哼……”孙悟空冷笑起来，那笑声倒好象在哭一般，“我勾销了生死簿，还把所有九幽十类皆除了名，从此天下灵长，皆长生不死，世间一片生机，以为从此无忧无虑了，没想到……”\n　　“什么？”\n　　“原来象这样神仙没法管的东西全都有个名字，叫做——妖！”\n　　紫霞心中不由也一震，平日听神仙谈妖，只以为是作恶多端的怪物，不想原来是这个意思。\n　　孙悟空接着说：“神仙原来是容不得世上有能自主自命的灵物的……”\n　　他说到这停住了，想一想转身便要走。\n　　紫霞一把拉住他：“后来……便是那百年的神妖之战？天庭杀不了你，所以才封你作了神仙？可是那些妖众……”\n　　“你也看见了，天庭虽答应不再杀他们，可是花果山早毁于战火，再无寸草，现在那里，不过是个人间地狱罢了。”\n　　“你就这样不管他们了？”\n　　“我做了一件错事，那就是使他们长生不老。我救不了他们，我想你看见了花果山上空的那些怪鸟。”\n　　“……”\n　　“如果老孙再斗下去，我想最终有一天我也是一样……”\n　　紫霞低头沉默不言，再抬头时，孙悟空却已不见了。"}]}
{"conversation": [{"input": "", "output": "第十一章\n　　孙悟空翻出蟠桃园，来到天宫大殿前的广场“总算甩开小丫头了，有够烦！为什么这么烦？”\n　　“孙悟空，你不是孙悟空么？”一个声音叫道。\n　　“谁？谁在叫俺？”\n　　孙悟空定睛一看，却是石柱上挂着的一个头颅。\n　　“你是谁？”\n　　“我本是赤松山一老妖，因反叛天帝而被斩了头颅，挂在这儿，不想得见美猴王，久闻大名，常听你大败天兵的故事。真他妈棒，我也想和你一样。”\n　　“所以你现在只剩一个头了。”\n　　“要什么紧，要什么紧，我不怕，你不怕，我就不怕。我还可以用眼睛瞪他们。”\n　　“眼睛是会被挖走了。”\n　　“那我就用嘴骂他们！”\n　　“嘴是会被封上的。”\n　　“那……那是麻烦一点，不过，我还可以想，只要我还活着，他们总不能禁止我想什么。”\n　　“是啊……总没有人能阻止我想什么？”孙悟空若有所思道。\n　　“美猴王……”\n　　“我不是美猴王，是齐天大圣！”\n　　“什么都好。英雄，你可是来砸烂这天宫的么？”头颅说，眼中放出光来。“可惜俺已经没有手脚了。不然定会帮你。”\n　　“不要叫我英雄！我是齐天大圣！你……话太多了，快点死吧。”孙悟空扔下那妖的头颅走了。\n　　再回到蟠桃园，却听有人在那说话。\n　　“紫霞，你天天呆在这儿，快快回去！”是巨灵的声音。\n　　“我爱呆哪，你凭何管我？”\n　　“你在这能做出什么好事？和一只妖猴在一起……”\n　　“住口，你也配说他？他是一只猴子，却也比你强的多。”\n　　“哈……哈……哈，咳咳咳你说什么？你再说一遍？你莫不是喜欢上了那只猴子，哈哈哈哈哈！”\n　　紫霞气极了，脸涨的通红，气息急促。\n　　忽然她又笑了：“是，我喜欢他，如何？”\n　　“你？爱上一只猴子？哈哈哈哈，啊哈哈哈哈……咳！”\n　　巨灵神忽然顿住了，他看见了孙悟空正走过来。\n　　“说啊？接着说！”孙悟空道，手里把玩着金箍棒。\n　　“我要去看看月亮……”巨灵神掉头要走。\n　　“我送你吧！”孙悟空话出，一棒击在巨灵神屁股上，将巨灵打的直飞了出去。\n　　“哎呀……”巨灵的声音从远处传来。“又打屁股……”\n　　“哈哈哈哈哈……”孙悟空拄棒狂笑起来。\n　　笑完了，才看见紫霞正看着他。\n　　“看我作甚？”\n　　“久闻美猴王孙悟空的大名，今日第一次见到。我真高兴，真的。”\n　　“不要叫我美猴王，我是齐天大圣！怪哉，你又不是第一天见我。”"}]}
{"conversation": [{"input": "", "output": "“不要叫我美猴王，我是齐天大圣！怪哉，你又不是第一天见我。”\n　　“希望以后能常见到你，美猴王。我一直听说你的故事，你是我心里的英雄，真的。”紫霞开心的笑着。她转身走出几步，又回头道：“多好啊……这样一个人。”\n　　紫霞走远了，孙悟空还愣着。\n　　蟠桃园的夜，星光闪烁。\n　　“和我多讲讲你的故事，关于花果山，关于……你的旅行。”紫霞说，她望着桃树梢的叶子。\n　　“你不是能梦见么？”孙悟空靠在树杈上望着天说。\n　　“太飘渺了，我触不着它们，那么美丽的东西，一触就破了，一触，就醒了，醒了，什么也没有。”\n　　“那很好啊，真实的东西，不好，是……让人痛的东西。”\n　　“我没见过什么真实的东西，天宫全是法术变出来的。……给我讲个故事吧。你的故事。”\n　　“……我有什么故事，没有……”\n　　“可你在想什么……想从前？”\n　　“没有！我没有什么从前！”\n　　“不，你在想什么，不准一个人想，我要和你一起想。”\n　　“咳……想心事还分个人想大家想？你自个爱想什么就想什么吧。”\n　　孙悟空翻个身不再理她，闭上眼却又看到了梦中的银色大海。\n　　“……我……我想到了，无边的大海，你想到什么？”说这话的是紫霞。\n　　“……淹死。”\n　　“……我，我还想到在海上飘，在满天的星光下……”\n　　“又冷又饿。”\n　　“……上岸了，哇，一个从没见过的世界啊，那么多没见过的东西。”\n　　“千万别被人捉去。”\n　　“到了一座山……菩提山。”\n　　“有这座山吗？”\n　　“我不管，反正是一座山，有枯藤老树，奇花瑞草，鸟啼与泉声交鸣着。重重的谷壑，风从山中吹来，送来清新凉意，还有隐隐歌声……”紫霞眼中灵光闪动，沉浸在想象之中。\n　　“你就开始做梦吗？睁着眼睛也能睡着。”\n　　“我……看见你了……”\n　　“……小丫头你天天坐这吵我不回家烦不烦。你为什么不烦别人专来烦我呢？”孙悟空突然蹦起来喊。\n　　紫霞沉默了，过了很久。\n　　“……听我讲话好吗？”紫霞突然说。\n　　“我一直都是在听你讲……”\n　　“你知道吗，这天空就是一片荒漠。”紫霞说，“它用精美的东西镶砌，但它们在成为天宫的一部分时，就已被剥夺了灵魂。你知道吗？”\n　　“什么……”\n　　“你知道吗？他们叫我‘永远微笑的紫霞’，可是没有人会永远微笑，除了石像和傻子。你知道吗？”\n　　“……知道。”"}]}
{"conversation": [{"input": "", "output": "“……知道。”\n　　“你就这样听，不要打断我，我会把一切都说给你听，你不要象二郎神那样不耐烦的大笑，也不要象天蓬那样语重心长的反驳，他们一定会这样做的，所以我只把话说给你听，只有你会这样默默的听，这个世界上，只有你会……你不要老跳来跳去行不行！”\n　　“不行啊，俺老孙不跳就会睡着，天生这样！”\n　　“生气了，不讲了！”紫霞一甩头，往外就走。\n　　“好好好俺老孙不跳了，你讲吧你讲吧。”孙悟空拉住她。\n　　于是紫霞又开始讲。\n　　“也许，在每个人的心里都会有一个天宫，有一片黑暗，在那边黑暗的深处，会有一片水面，里面映出他心的影子，灵魂就居住在那里，可是当一个人决定变成一个神，他就必须抛弃这些，他要让那水面里什么也没有，什么也看不见，一片空寂之时，他就成仙了，可是心里是空空的，那是什么滋味？你知道么？你……”\n　　她忽然不说了。\n　　孙悟空已经悬空着睡着了。\n　　她看着熟睡了的孙悟空，又继续说下去：“你不会懂，你永远也不要懂，可是现在，我心里，已经不再是空的……谢谢你。”\n　　孙悟空睡的很熟，他做了一个梦。\n　　他走在一片黑暗之中，走啊走啊，黑暗是无边的，忽然出现了一个湖，于是他走到湖边去，水面开始荡漾，映着一个美丽田园，什么东西从水面一闪而过了。“石头，你又在那发愣呢？嘻嘻……”\n　　……\n　　……\n　　紫霞又是许多天没来蟠桃园，满天界也找不到她。孙悟空满天转悠，各处窜门，很是惹了不少事，最后他叹了口气，又回到蟠桃园。\n　　“没一个好玩的人，那小丫头可以一个人在云边上站一年，俺老孙以后也会变成那样么？会有那一天么？”\n　　“美猴王，你在哪儿？”紫霞兴冲冲的声音在蟠桃园响起来。\n　　孙悟空蹦了出来：“不要叫俺美猴王！俺是齐天大圣！”\n　　紫霞看着他：“齐天大圣？你喜欢这个名字？”\n　　她拿出一个绸布包裹：“这是给你的。”\n　　“给俺带好吃的了么？”孙悟空一把抢过，抖开，忽然愣住了。\n　　金战甲、红战袍、紫金冠。\n　　那是他当猴王在花果山与天兵大战时的装束。\n　　“我去了四海各处，从太阳在东海水的映影中提炼出金黄，从昆仑神龙汗血中提炼出赤红，取几万里日月之光作线，以诸天五色云彩为锦，织出了它，你看，还象你当年的装束么？”紫霞捧着它们，注视着孙悟空。“穿上它，让我看看你那时的样子。来啊。”\n　　孙悟空用手在那战袍上轻轻抚着，沉默了半晌，忽的将手一挥，紫霞手中的袍甲全飞了出去。"}]}
{"conversation": [{"input": "", "output": "孙悟空用手在那战袍上轻轻抚着，沉默了半晌，忽的将手一挥，紫霞手中的袍甲全飞了出去。\n　　“你拿这些来给我作什么！”孙悟空暴叫道，“我再也用不着它们了，我已经是齐天大圣了，用不着它们了，而且还做的这么……糟，这披巾……居然是紫色的，不要告诉我是你用西天的晚霞做的，好难看！”\n　　孙悟空说完，回过头去，不再看她。\n　　紫霞呆立在那，好一会儿，她蹲下身去，默默的把地上的袍甲一件件的捡起来，折好，紧紧的抱在胸前。\n　　她一步步走出了蟠桃园。\n　　走到云层边，紧抱着盔甲，泪从她的眼中流下来。\n　　她将手一抖，把它们丢下了天际。\n　　红色的披风扬啊扬，成为白云中绚目的一点，终于消渐了。\n　　这一天，孙悟空在天宫转了十七八遍，一个人影也没看见。\n　　“人都到哪儿去了？”他大叫。\n　　一个小童子怯怯的从云走来。\n　　“今天是天宫蟠桃大会的日子，诸神都去灵霄宝殿饮宴了。”\n　　“俺老孙怎不知道？”\n　　“象我们这样的下仙，是不能去参加的。”\n　　“下仙？”孙悟空冷笑：“他们居然忘了俺老孙！居然忘了！”\n　　那小童子见他凶恶的样子，忙又隐到云中去了。\n　　孙悟空直向灵霄宝殿而去。\n　　这一天，这一天终于来了。\n　　他飞过落霞宫的时候，看见紫霞倚在宫外的栏杆旁。\n　　“他们也没有请你？”孙悟空问，“走，去喝酒！”\n　　紫霞摇摇头：“为什么一定要争呢？我喜欢在这里看晚霞，这时候，其他什么对我来说都不重要。你不如也留下来陪我一齐看吧。”\n　　“你等我，我不想再忍了。”孙悟空话未落，人已飞去。\n　　紫霞长叹道：“为什么，为什么要去的那么急？”她望着他去的方向，“晚霞的绚丽是不会久的，灿烂过后，便是漫漫的黑暗了。”\n　　“不过，你说等，我就一定会等。”她说。\n　　九千年是一瞬间，蟠桃会的日子，终于又来到了。"}]}
{"conversation": [{"input": "", "output": "第十二章\n　　九千年是一瞬间，蟠桃会的日子，终于又来到了。\n　　灵霄大殿“是谁！谁摘来的桃子——这么小！”王母尖叫着。\n　　阿瑶被拽了上来。\n　　王母微微一笑，忽然闪电般冲下宝座，把桃子顶到阿瑶的脸上，咆哮着：“你是不是怕我脸丢的——不够大！啊！”\n　　“是……啊不是啊，娘娘饶命啊。”\n　　“是不是——你先吃了？”\n　　“不是啊，没有啊？”\n　　“我最恨——人说慌！拉出去，打下凡尘！”\n　　“不要啊，不要……”阿瑶泪流满面，拼命磕头，头破了，血染红了玉砖。\n　　观音皱了皱眉头。\n　　王母立刻就看见了，她的声音一下子变的温柔无比：“观音大士，我是不是有点太……其实……其实我是个——很和气的人……”\n　　“不是，地弄脏了。”观音说。\n　　“还不把这个小贱婢——拉出去喂狗！”王母歇斯底里的叫起来。\n　　“啪。”太上老君桌上的酒杯碎了。所有的神仙都脸露痛苦之色，但没人敢捂耳朵。\n　　阿月却又皱了皱眉头。\n　　王母又看见了。她走到月女神的面前，笑着说：“你又有什么问题啊？”\n　　她的笑脸使阿月想起了揉皱的桔子皮，于是阿月也笑了。\n　　王母得意的仰起头来。\n　　可是阿月这时却站了起来，她离座跪拜说：“还请娘娘饶了阿瑶吧。”\n　　王母的脸色变的铁青，不是形容词，是真的铁青色。\n　　她转身朝诸神说：“你们有听见——她说什么吗？”\n　　没人吭声。\n　　太上老君说：“月女神是说……”\n　　王母狠狠瞪向他，太上老君发现自己的帽冠开始冒出烟来。\n　　“我听见月女神是说：‘娘娘圣明，祝娘娘红颜不老。’”太上赶紧一口气说完。\n　　王母笑了：“大家喝酒——喝酒吧。”\n　　太上老君赶快去救帽子上的火。\n　　所有的神仙也笑了。\n　　阿瑶已被拖了出去，诸神又开始举杯欢宴，只有阿月一个人跪在中间。也没人让她平身。\n　　阿月快要哭出来了。\n　　这时一个人站了起来。\n　　他走到殿中，扶起了阿月。\n　　殿中的笑声又象鸭脖子突然被掐住了一样嘎然而止了。\n　　是天篷。\n　　他对阿月微笑道，扶起了她，阿月也注视着天篷。他们会心一笑。他们流连在对方身上，一步步往殿外走去。仿佛这殿上再没有其他人。\n　　“你们今天敢走出大殿——一步！”王母吼道。\n　　两人仿佛没有听见王母的怒吼，相依偎着走出了大殿。\n　　这时静悄悄的天宫里突然传来了一种嗡嗡嗡的声音。\n　　“哪来的苍蝇？”巨灵神问，坐他旁边的广目天王忙把一个桃子塞入他嘴里。"}]}
{"conversation": [{"input": "", "output": "“哪来的苍蝇？”巨灵神问，坐他旁边的广目天王忙把一个桃子塞入他嘴里。\n　　那声音却是王母发出来的，她正气的混身打抖。\n　　大殿门刚关上，忽又被砰的一声撞开了。\n　　这回进来的，却是阿瑶。\n　　王母呆在那了。\n　　诸神望着门口，阿瑶的身后，一个人影走了出来。\n　　孙悟空！\n　　“桃子是俺老孙吃了，怎么了？不行？”孙悟空说，“给俺老孙搬个椅子来。然后杀了你的狗，喂她。”\n　　王母脸上的肌肉开始抽搐。\n　　“搬给他——椅子。”她咬着牙说。\n　　一个小矮凳被搬了上来，摆在大殿的一角。\n　　孙悟空一脚踢飞那个凳子。\n　　“孙悟空！你想——造反？”\n　　“其实我只是想要个合适的位子而已啊，既然你不肯给我……”孙悟空一挥手……\n　　众神下意识都往桌下一缩头。\n　　只见王母的宝座飞了起来，越过众神飞到了孙悟空面前。\n　　孙悟空大摇大摆想坐，忽然又站了起来：“不对，让给受伤小姑娘坐才对啊。”他把宝座移到阿瑶面前。\n　　阿瑶脸都白了，好象那是个电椅一样。\n　　“阿瑶，你坐啊，你为什么——不坐呢？”王母笑着说，露出两排牙齿。\n　　“哪来的鸟叫唤啊？”孙悟空上看看下看看。\n　　王母的脸白了又红，红了又黑。\n　　“咦，那边那个会变色的东西是什么？”孙悟空说。“好象个大白薯。”\n　　“哧——”阿瑶终于忍不住笑了出来。\n　　她这一笑就不可收拾：“大白薯，会变色的大白薯，哈哈哈哈，变色大白薯，哈哈哈哈，王母娘娘是变色大白薯……”\n　　她笑的滚倒地上，用手捶着地面，眼泪哗哗的流下来，到最后，已听不清她说什么，只看她把头埋在地上呜呜个不停。\n　　连孙悟空也被她笑愣了。“小心断气。”他说。\n　　“孙——悟——空！”王母终于象个撑破的气球一样爆发了。“你……这个——妖猴！”\n　　“你说什么？”\n　　“——妖猴！”\n　　“俺是齐天大圣！与玉帝平起平坐，与你开开玩笑，你却敢骂俺妖猴？”\n　　“你不是吗？你——不——是吗？你真以为你是齐天大圣啊，呸！你不过是我们在园子里养的一只驯不化的——野猴！”\n　　“老白薯，你敢再说一遍？”\n　　“你叫我什么？——妖猴！”\n　　“老白薯！”\n　　“妖猴！”\n　　“哈哈哈哈……老白薯……哈哈哈……妖猴……”阿瑶仍在地上笑个没完。\n　　孙悟空狂笑起来，忽然大喝一声，举棒直向王母而去。\n　　王母措不及防，眼睁睁看着碗口粗的棒子飞来，连躲都忘了。\n　　孙悟空动作来的太快，已经没人来的及出手救王母了。"}]}
{"conversation": [{"input": "", "output": "孙悟空动作来的太快，已经没人来的及出手救王母了。\n　　这时忽然一物直飞而来。\n　　孙悟空将棒横挥，啪！那物被击的粉碎。亮晶晶的碎片溅了个满天满地。却是一个琉璃杯。\n　　金箍棒变向，天将们得了机会，四大天王一齐拥上，持国增长迎住悟空，广目多闻拖了呆若木鸡的王母便走。\n　　孙悟空这边以一敌二，如耍子一般。\n　　那二十八宿，九曜星官，十二元辰，五方揭谛，掀了桌子，喊声：“砍他！”齐冲上去。\n　　孙悟空叫到：“好！打个痛快！”抖擞精神，将棒舞的个金光四射，近百天将，竟无人能近前得一步。却见不时有人哎呀一声，从阵中直飞了出来，撞到大殿墙上去了。\n　　巨灵神身大，挤不入阵中，在阵外张望，却一眼看见了阿瑶。她此刻笑完了，正挣着要爬起来。\n　　巨灵神一下跳过去，伸出巨手便将阿瑶象抓小鸡一般一把拎在手中。\n　　却忽觉的眼前一晃，孙悟空已在面前。\n　　那些天将，却还在那边围成一团呼喝：“上，上，攻他左肋，攻他下盘……”\n　　巨灵神干笑笑：“呵呵，阿瑶，你头发上有根草，我帮你拿下来，咦？怎么找不到……”\n　　孙悟空将手一按巨灵的头，单手把他转了半圈，然后飞起一脚踢在巨灵神的屁股上。\n　　巨灵神大叫一声人已在高空，眼见直向殿顶而去，忙撒开阿瑶，两手去捂了头。\n　　孙悟空纵身而起，半空接住阿瑶。落地之时，巨灵神也砰一声破顶而出。\n　　再看阿瑶，在孙悟空的怀里，竟还是满面笑意。\n　　孙悟空一下把阿瑶丢在地下：“这小姑娘必是吓傻了，这儿有没有医生啊？”\n　　“啊————”巨灵神又砸破殿顶另一边摔了下来。\n　　他不是不会飞，实在是吓的忘了。\n　　直到他砰一声摔在众天将中间，天将们才发现孙悟空不见了。\n　　“妖猴呢？快快出来受死！”他们四处张望，心里想着，千万别出来啊。\n　　阿瑶也不见了。\n　　有人来报说看见一道金光直奔下界而去了。\n　　“哦——”众天将均松了一口气。忽觉这个姿态不对，忙又破口大骂起来。\n　　王母又回到大殿，看着一片狼籍的蟠桃会，鼻子都气红了。\n　　她来到大殿中央，脚下咔嚓一声，王母一低头，一眼看见了地上的琉璃碎片。\n　　“是谁！是谁扔了我的宝贝————琉璃盏！！”\n　　……\n　　花果山暗无天日一片黑色焦土的山坡上，孙悟空和阿瑶坐在那里。\n　　“我怎么了，为什么一到那时候我就忍不住？我为什么会说那些话，为什么一动手就把什么都忘了，我以为我已经把自己变的象个神仙了……”孙悟空拍着头说。\n　　“你后悔了？”阿瑶问。"}]}
{"conversation": [{"input": "", "output": "“你后悔了？”阿瑶问。\n　　“也许我命中注定当不了神仙，玉帝还不知道这事，也许他还会请我回去……我还要回去么？”孙悟空想着。\n　　“你还想回去么？”\n　　“天宫没有什么好留恋，不过我叫人等我，也许应该回去打个招呼……你不想回去么？”孙悟空说。\n　　“不，我不回去了。”阿瑶说，“奇怪当王母说要把我打下凡尘时我吓成那样，好象天崩地裂了，现在想想也不过如此。”\n　　她站起来跳了两下：“在这儿我想跳就跳，想说什么就说什么，没人管我。啊——啊——啊——”她对着远方大喊起来。“咦！真的！真的没人管哪！”她的脸上充满的喜悦的红光。\n　　“哼，待会你就不会这么高兴了。”孙悟空抓起一把黑灰，仿佛想起了什么心事。\n　　阴暗的天空传来一声长长的隆隆声，从东方直滚到西方。\n　　“打雷了？”阿瑶说，“如果下雨，这儿就会长出小草来了吧。”\n　　“那是天界的战车在调集的声音。”孙悟空依然在看着手中的土，把灰尘一点点洒向地面。“他们要来了，小姑娘，你走吧。”\n　　“不！我要和你在一起……”\n　　“滚！”孙悟空大叫道，“别在这碍着老孙的事！你害的老孙又要当妖精，我再不想看见你！”\n　　“当……当妖精不好么，我和你一齐当妖精。”\n　　孙悟空敲了敲地，几个妖精从地下钻了出来。\n　　“大王，你终于又回来了，我们等着你的命令等的好苦啊！”\n　　“大王回来了！大王回来了！”\n　　大地开始抖动，地下开始传出隆隆巨响，漫山边野，成千上万的妖精从地里爬出来。阿瑶惊呆了。\n　　“看看这是谁？孙悟空。美猴王，他又回来了，我们有救了！”一老妖振臂高呼。\n　　“孙悟空，孙悟空，孙悟空……”成百万的妖精望不到边际，喊声直冲云霄。\n　　天空又是无数声闷雷一叠滚过，与下界的喊声在天空相撞，没有一丝风，空气却在震颤着。\n　　阿瑶吓的动也不敢动。\n　　“你们散了吧。”孙悟空却说。\n　　“什么？”群妖问。\n　　“散了吧。”\n　　“大王，大家等了多少年，就等这一战呢！”\n　　“我说散了吧！这是我与天庭的私怨，是神仙之间的事，和你们妖精无关。”孙悟空望着天说。\n　　“哈！是……是么？是你们神仙和神仙的事？孙悟空，这话居然是你说的？你真的是孙悟空么？”那老妖道。\n　　“我是齐天大圣孙悟空，不是妖王孙悟空。”\n　　老妖后退了两步：“齐天大圣孙悟空？是了，第一次神妖大战死了十万妖众，你成了个弼马温孙悟空，第二次神妖大战死了百万妖众，你便成了齐天大圣孙悟空。”"}]}
{"conversation": [{"input": "", "output": "“没错！俺老孙是天生石猴，倒霉却生在妖精群中，你们这些嘴脸，我从小看了就讨厌的，成仙是俺毕生所愿，怎能再和你们妖精为伍，坏了俺的名声！”\n　　“若不是你有勾销生死簿之恩，我现在就想宰了你！”老妖叫到。\n　　“哼！那是俺最后悔的一件事了，一时勾的兴起，弄出你们这些老不死的家伙来。”\n　　老妖跳到妖精群中：“你们听见这只猴子说什么了？他现在是神仙了，咱们别认错了人，大家伙走吧，难为我们还在花果山苦苦等他，大家自找生路去吧。”\n　　妖众开始议论纷纷，议论声在整个花果山嗡嗡的响着，然后妖群开始渐渐散开了，无数的妖精象蚁群一样向四方散去。嗡嗡声小了，最后消失了。\n　　“把这个小丫头给我带走！丢的远远的。”孙悟空一把抓过阿瑶，放到一个妖精的背上，“你要是敢吃她，要你小命！”\n　　“不要，我不要走……”阿瑶在妖精背上挣扎着，被带远去了。\n　　几个时辰后，这百万妖众象一块被风吹散的乌云，无影无踪了。\n　　孙悟空望着群妖远去，长出了一口气。\n　　“花果山，什么时候才能重新长出花果来？不过，种子已经撒遍天下了。”他又抓了一把地上的黑土，脸上露出孩童般的笑来。\n　　天边的雷鸣已然越来越近了。\n　　孙悟空靠在一棵焦树上，静静的等着。\n　　等到那一刹，黑暗的天空突然被一道巨大的闪电划开。\n　　孙悟空一跃而起，将金箍棒直指向苍穹。\n　　“来吧！”\n　　那一刻被电光照亮的他的身姿，千万年后仍凝固在传说之中。"}]}
{"conversation": [{"input": "", "output": "第十三章\n　　“待至英雄们在铁铸的摇篮中长成，勇敢的心象从前一样，去造访万能的神祗。\n　　而在这之前，我却常感到与其孤身跋涉，不如安然沉睡。”\n　　……\n　　大战之后天宫。\n　　“天篷，你可知罪？”玉帝问。\n　　“知道，因为我扶起了自己所爱的人，所以有罪。”\n　　“不是！是你勾结妖魔，有人看见你在银河和孙悟空密谈。”\n　　“哈哈哈哈，”天篷却笑了起来，“你要杀便杀好了，还要扯些这样的东西，无聊的很。”\n　　“勾结妖魔，按律何罪啊？”玉帝避开天篷的目光去看下面的文武神仙。\n　　太白金星凑上前：“老爷子，你说要什么罪吧。”\n　　“混账！我是不按律处事的天帝么？”\n　　“臣明白了，这勾结妖魔，可轻可重，可处以升官，大赦，流放，极刑。”\n　　“还能升官？我怎不知道？”\n　　“孙悟空不就升了吗？”\n　　“还说，我还忘了为这事找你算账呢！”\n　　“臣罪该万死，臣恳请被扔进酒缸淹死，要汾酒……”\n　　“呸，卖什么乖，快说天篷按律当处何刑啊？”\n　　“这，此人情节特别严重，影响特别恶劣，当然是——极刑！”\n　　玉帝摇头。\n　　“啊？要不，流放？”\n　　玉帝摇摇头。\n　　“他毕竟是天宫大吏，天恩浩荡，就赦了他吧。”\n　　玉帝摇摇头。\n　　“这……这……天篷他……他打入敌人内部，得到了重要情报，建议升为天兵总元帅！”\n　　玉帝还摇头。\n　　“老爷子你脖子痒么？老臣帮你抓抓……”可怜的太白金星，已经快崩溃了，开始胡言乱语。\n　　“混账！”玉帝大骂起来，“笨啊，一定要孤亲自说出来么？极刑太便宜这小子了，不爽！”\n　　“可……可还有更厉害的么？”\n　　“我倒想……”玉帝一招头，太白金星把耳朵凑了上去。\n　　天篷看着他们在边望着他边窃笑，把牙关咬的紧紧。\n　　“天篷，天恩浩荡，不杀你，只将你打下凡间，你谢恩吧。”太白金星笑呵呵的说。\n　　“带阿月上来，让他们告个别吧。”玉帝冷笑道。\n　　月女神穿着一身白纱衣裙，缓缓走上来，她的神情让人想起幽寒的月空。\n　　“什么时候，你都是那么美。”天篷对她笑着说。\n　　阿月哽咽了，她说：“我想让你记住我最美的样子。”\n　　“我答应你，只要我不死，我一定会来看你。”\n　　“你要去下界，会忘记一切，不会再记住我的。”\n　　“我不忘。我永远不忘。”\n　　“你一定要忘了我，那样你会幸福的多……”阿月上前，在天篷额上亲亲一吻。\n　　她的手，却将一粒红色丹药放入天篷口中。"}]}
{"conversation": [{"input": "", "output": "她的手，却将一粒红色丹药放入天篷口中。\n　　“咽了它，你就忘记一切了。”她后退着，“忘记我，永远忘记我……”转身奔去了。\n　　天篷就那样看着她消失在云雾中。\n　　一个神将带着一个女孩走了上来，却是阿瑶。\n　　“禀玉帝，在花果山巡视时，发现她一人在山上，不知找些什么。”\n　　“这不是阿瑶么？”玉帝说，嘴边露出一丝笑，“你一个小姑娘，为什么要去做妖精？你如实说出那些残余妖精都逃去了哪里，我就赐你重回天界。”\n　　阿瑶却出奇的平静，那种惶恐从她的脸上消失了，“刚才我和一群妖精在一起。”她说，“他们什么脏话都说，我从没听过那些话，还有一句话我也没听过……他们问我，以后我想做什么？我第一次听到有人问我我自己想做什么……那时候我才明白，为什么那些妖精愿意在地上挨饿，因为没有人对他们说‘赐’字，他们也不靠‘赐’活着……”\n　　“嘿，嘿，地上一日，天界不过一瞬，孙悟空究竟用什么将一个纯洁无暇的仙女诱入罪恶之土？阿瑶，你原来多单纯多可爱啊，现在你变成这样我真是痛心啊……”玉帝作出一副沉痛的表情。\n　　“他们说的那句话是什么来着……”阿瑶用手指支住下巴想了半天，“哦，‘请闭上你的鸟嘴’，不不不，没有‘请’字，我老学不象……”\n　　“哧——”神将中有人忍不住笑。\n　　“是谁！谁笑！”玉帝不顾风仪大叫起来。\n　　当然没人吭声，每一个神仙都努力做悲痛状。\n　　“这些是什么啊？”突然有人说。\n　　却是一边正要被投入谪仙井的天篷。\n　　阿瑶转头看见他，一惊。眼中不由有了泪光。\n　　“这些，是神仙啊。”她噙着泪答。\n　　“哦，神仙啊！”当天篷往下坠去的时候，他仰天大笑。\n　　半空中，他看见另一人也从天界直落下来，象是阿瑶。她象一片落叶，被风吹向遥远的天边。\n　　云雾散开，天篷看见了凡间景色，那是一个安宁的小山村……\n　　近了，近了……\n　　一天后，一只村中圈中的母猪惊异的看着那只刚出生的小猪，别的小猪都住她怀里拱，只有那只，摇摇晃晃向栏外钻去。\n　　忽然，“扑”，小猪狠狠从嘴里吐出了什么东西。\n　　那是一颗红色的药丸。\n　　天宫锁妖柱“那妖猴怎么样了？”\n　　“报玉帝，五万狂雷击完，那猴子还没有死呢！”\n　　“凌迟！”\n　　“报！三千刀砍过，那妖猴还活着呢！”\n　　“火烧！”\n　　“报！他还活着！”\n　　“派三百头天狼咬他！三百只天鹰啄他！”\n　　“猴子还没死吗？”\n　　“报！那猴子都被撕烂了！”\n　　“嗯。甚好。”\n　　“可是……”"}]}
{"conversation": [{"input": "", "output": "“猴子还没死吗？”\n　　“报！那猴子都被撕烂了！”\n　　“嗯。甚好。”\n　　“可是……”\n　　“可是什么？”\n　　“他……他还没死啊！”\n　　“啊！”玉帝惊立起来，“他为什么死不了呢？”\n　　一旁的观音微微笑道：“这是天地造化的灵猴，若心不死时，是杀不死他的。”\n　　“我就不信这世上有我天帝都杀不死的东西，一直用刑到他死为止！”\n　　“也许，有个方法能让他死。”观音说。\n　　紫霞被带到玉帝面前。\n　　“观音大士都与你说了，你知道该做什么？”\n　　紫霞沉默。\n　　观音在她身后道：“你看到他的样子，你就会明白你不能让他活着。”\n　　“去吧。”玉帝说。\n　　紫霞一步步向前走着，她不敢抬头，只一步步算着脚下的步数，一百步，快到他面前了。\n　　她看见了血，流到她的脚下来。\n　　只听一个熟悉的声音对她说：“哈，你来了。”\n　　紫霞猛一抬头，她看见……\n　　眼前是一座铜铸高台，台上一根巨柱直入天顶。\n　　柱脚上，有一具半血淋淋半焦乎乎的残躯，骨肉脱离，已不成人形，唯有一处还有两颗晶亮的珠子，里面放出她熟悉的欢喜目光。\n　　“我就知道你一定会来的。”那残骸说。\n　　紫霞就那么看着他，好半天，她说：“你在等我？”\n　　“我等你？没有，没有啊，我……只是想……你会来的……”\n　　猴子有点慌，他说：“那天，我答应你蟠桃会回来就和你一起看晚霞……我很喜欢……花果山的大海……我常在那里……看太阳……太阳落下去了……其实……我是在想说……等你来……和你说，花果山……那里的晚霞……很……”\n　　血从头颅上淋漓下来，流进他在蠕动的口中，但他每一个字却又说的那么清楚，眼中放出希翼的光。\n　　“你死撑着就为了告诉我这个？”紫霞说。\n　　“其实……还有，我一直想告诉你……你的梦，是真的……我见过那样一只松鼠，喜欢在树枝上看晚霞的松鼠。”\n　　“我不是松鼠，我是从西天的云彩中化出来的，那只不过是个梦。”紫霞说着，看着他。她忽然提高了声音：“孙悟空，你以为你是什么？你看看你现在的样子，就象一团泥巴！我……不喜欢你这个样子，我讨厌你！那天我说喜欢你，不过是气巨灵神的。我是天宫的神仙，我不可能和一只猴子在一起。你是一个妖精！你不是神仙，不是！你记住了吗？我们永远是不一样的！”\n　　“你在说什么？我……我说的不是这个……”那残骸说。"}]}
{"conversation": [{"input": "", "output": "“你在说什么？我……我说的不是这个……”那残骸说。\n　　“你还在做着你的梦吗？你还在想着天边的晚霞？你已经输了，输了性命，输了一切！你清醒过来吧，死之前，永远记住你的名字！你是孙悟空，妖王孙悟空！你不要再幻想和仙人在一起，因为孙悟空是不能成正果的！”她凑向孙悟空，看着他流血的眼睛：“你要记住，花果山的天空其实是一片黑暗，在那儿看不见晚霞的！”\n　　“……”猴子沉默。\n　　整个天际都屏息看着。\n　　“……是这样……原来是这样……”妖王孙悟空说。\n　　“你明白了？你真的明白了？”紫霞问。\n　　“是这样……这……样……”\n　　那头颅上的两点光芒开始慢慢的暗淡了下去。最终完全消失了，那残骸完全真正变成了没有生命的躯壳。\n　　“妖王死喽！”天界所有的神仙都欢呼起来。\n　　“把他的残骸拿到我炼丹炉去，那可是灵气聚合之物，我要用它来炼制仙丹。”太上老君叫道。\n　　几个天将一把推开紫霞，上去搬孙悟空的尸骨。\n　　“咦，手里还抓着什么？都烂成这样了，还抓着不放。掰不开啊！”\n　　“别管它了，一起拿去炼了。”\n　　天将们搬着骸骨走过紫霞的旁边。\n　　紫霞看清了那只剩枯骨的手上还死死抓着的东西。\n　　是一条紫色的披巾。\n　　……\n　　仿佛黑暗中熟悉的身影\n　　依稀又听见\n　　熟悉的声音\n　　点亮一束火在黑暗之中\n　　古老的陶罐上\n　　早有关于我们的传说\n　　可是你还在不停地问\n　　这是否值得\n　　当然，火会在风中熄灭\n　　山峰也会在黎明倒塌\n　　融进摈葬夜色的河\n　　爱的苦果\n　　将在成熟时坠落\n　　此时此地\n　　只要有落日为我们加冕\n　　随之而来的一切\n　　又算得了甚么\n　　——那漫长的夜\n　　辗转而沉默的时刻"}]}
{"conversation": [{"input": "", "output": "第十四章\n　　五百年后……\n　　一个白色身影在黑色夜中轻盈掠过，象深海内的一道银色水痕。\n　　人界万灵之森。\n　　“死小白，你回娘家了？去这么久？”猪八戒说，“为了等你，我已经拒绝几百个美丽姑娘的邀请了，她们都以为我在等哪个绝世美女，结果是匹小脏马。”\n　　“你就接着做你的梦吧，师父的……身体呢？”小白龙说。\n　　“师父？……哦！你说秃头啊，它在……在……咦……哪去了？昨天还有两条腿在这的……”\n　　“猪八戒你混蛋！你……你怎么能这样……”\n　　“哎哟世风日下，连马都会骂人？咦？马还会哭？我说你要秃头的肉身干什么？一个臭皮瓤，害的苍蝇整天围着俺转！搞的那些小美眉都以为俺老猪不洗澡，冤啊……”\n　　“我……我日夜赶路，一刻也不肯歇，只盼着能赶回来，可……”小白龙说不下去了。\n　　“你就算是千里马，也追不上他的魂，何苦呀何苦，你定是想拿秃头的肉身去做纪念品吧，我告诉你一个我新发现的重大秘密……人死了以后，没活着时候好看！他活着时你不说要他，死了来哭？还不如那些女妖精呢，一个个多直白啊。”\n　　“我……我……我不相信他就这么死了，他一定还能活过来，孙悟空不是已经去找他的魂了吗？”\n　　“孙悟空……哼，能回来的话，他早也回来了，想必是在哪遇上一只母猴，过幸福生活去了，俺老猪也要去找俺的幸福生活啊……”\n　　“你天天脑袋里就没有别的，不是美女就是母猪！”\n　　“那你那小马脑袋里天天又想什么？让爱人骑在身上也是情愿的吧。”\n　　“猪八戒你……你……你明知我是因为不肯嫁上天庭才被罚做白马，又不是我想！”\n　　“那怎这么巧那天秃头正说要有匹马就好，你就屁颠屁颠跑来……不好意思，不该在女孩子面说粗口，你变成马的样子，我老是忘了你性别。”\n　　“关你屁事！别和老娘来这套，天天和你们仨流氓在一起什么脏话都学会了！”\n　　“别这样，别这样，你爸看见你这样子的话他老人家要伤心的。”\n　　小白龙哇的一声又大哭了起来。\n　　猪八戒叹一口气，上去拍拍小白龙的背：“哭出来就好了，他们都走了，都走了，现在只剩下我们俩孤魂野鬼了，要保重啊。”\n　　“呜……猪八戒你别这样，你突然温柔我会害怕……”\n　　“唉，想当年，俺老猪也曾温柔过……”\n　　“哈哈哈……”小白龙突然带着眼泪大笑起来，“猪……，猪也温柔过……哈哈。”\n　　猪八戒自己也笑了：“这个笑话好不好笑，这是老猪的看家笑话，没有一个女孩子能忍住不笑的……”"}]}
{"conversation": [{"input": "", "output": "猪八戒自己也笑了：“这个笑话好不好笑，这是老猪的看家笑话，没有一个女孩子能忍住不笑的……”\n　　他不由抬头望了望天，天上，一片黑影，没有月亮。\n　　“擒住妖猴啦！”欢呼声在天宫回荡开来，众神象在庆祝一个狂欢的节日。\n　　紫霞立在一片云端，望着被围的铁桶似的天宫殿，脸庞平静，一点看不出她的悲喜。\n　　“你还拿这东西来做什么！俺已经是齐天大圣了，俺已经用不着他们了……”当年孙悟空这样吼叫着，“这披巾居然是紫色的……不要告诉我你是用西天的彩霞做的！……”\n　　为什么，五百年前败了，五百年后还是要败呢？他什么时候又逃出天的手掌过？\n　　紫霞离开众神聚集的地方，独自向天界一角走去。\n　　她又来到了那块云边。\n　　“你在这儿等我，老孙去去就来。”她又听见那个声音。\n　　我等了五百年，但他不需要我再等了。她想，我转身的时候，世界上再也没有他了。\n　　她望着云海良久，终于下定决心一转头……\n　　“小姑娘，又在这儿哭鼻子啊？”一个熟悉的声音说道，一双眼睛正笑着看她。\n　　孙悟空。\n　　孙悟空就那样站着，好象五百年来他从没有走开。他手里还拿着一个蟠桃在啃，他的笑从五百年前直到今天，没有染上一点风霜。\n　　“孙悟空？”紫霞盯了他好一会，问。\n　　“明知故问。”\n　　“你记得我是谁了？”\n　　“你不就是阿瑶嘛！……哈，你生气了？叫错名字很要紧吗？你是谁很要紧吗？”\n　　“你不是去西天了吗？”\n　　“西天？哈，西天在哪？老孙一高兴，把天翻个个，这就变西天！”\n　　“你不是大闹灵霄殿被擒了么？”\n　　“哈哈哈，老孙自五百年于炼丹炉里重生就没被抓住过。”\n　　紫霞忽觉得心乱如麻，五百年来的记忆此刻一片混乱，哪些是真，哪些是假？孙悟空真的死过？他和自己说过的话是真的，还是自己的想象，那只骸骨的手上，真的握过那条紫纱巾？\n　　孙悟空却环顾着天界：“五百年没来，五百年没来，这儿还是这么阴沉沉的闷的慌！我闷啊！俺要开个天窗透透风！”\n　　他一伸手，金箍棒从手中变成一束金光直插天穹。\n　　“轰！”天庭震动。\n　　天顶破了一个大口，火从那里流淌了下来，燃着了天际。\n　　紫霞惊的呆了，自女娲补天以来，天还从没裂过。\n　　“新鲜空气，多新鲜的空气啊，象花果山边的海风，哈哈哈，紫霞你闻啊！”孙悟空狂笑道。\n　　“孙悟空你疯了，这样三界都会有大灾殃！”"}]}
{"conversation": [{"input": "", "output": "“孙悟空你疯了，这样三界都会有大灾殃！”\n　　“哈哈哈哈！这样一个破天烂地，烧了罢！”孙悟空吼道，“火！好大的火啊！”突然又抱头呜咽起来，“火……不要烧，不要烧我的花果山……”\n　　他好象疯了一般。\n　　待他重抬起头来时，紫霞看见孙悟空的眼中被火光映红，神情分外狰狞。\n　　那一边，天宫诸神仙早呼天喊地，乱成一片。\n　　“怎么了？”太白金星喊。\n　　“定是太上老君生完炉子不看着，这不，烧着了，五百年前那猴子复活时，就是这么大火！”巨灵神喊。\n　　“不是我啊！”太上喊，“这火……这火……啊！啊！看哪，天上！天……”\n　　众神一看天空，顿时一片尖叫。王母当场就吓晕了过去。\n　　孙悟空笑嘻嘻看着，他回头对紫霞说：“好玩，是不？”\n　　火光冲天，紫霞却觉得身上一阵寒冷。\n　　孙悟空看着她：“你知道天外边是什么？”\n　　紫霞抱紧身子摇摇头。\n　　孙悟空说：“我也不知道，真奇怪以前为什么没人想打开来看看。”\n　　火越烧越大，天宫却越来越冷。\n　　人界万灵之森。\n　　“出什么事了？”小白龙望着天上说。\n　　猪八戒举头望去，天空东面一片赤红，红色象鲜血一样流淌过天际，越来越大的天穹被染红。\n　　“好冷啊！”小白龙说。\n　　一片火光的天上，居然有雪飘了下来。\n　　“这样的场面，我只见过一次，”猪八戒说，“五百年前。”\n　　“嗷————”万灵之森里传来了无数妖精的嘶嚎。\n　　天宫。\n　　“快去请如来佛祖——！”玉帝从灵霄宝殿下面一层探出头来，声嘶力竭的大喊。\n　　“老头儿！”猴子跳过去，一把揪住了他的衣领，“你怎么就会这一句啊？五百年了，你还是一点长进都没有，我太对你失望了。”\n　　他一甩手，玉帝啊一声被抛在了空中。\n　　一切都几如五百年前。\n　　可是一个人跳出去把玉帝接住了。\n　　那是沙悟静。\n　　“你是好样的。”玉帝道，“你在哪作事？我定要赏你。”\n　　沙悟静连连磕头道：“玉皇大帝在上，臣只有一个心愿，望能重返天界！”\n　　“哦？原来你是犯了天条的。”玉帝冷笑道。“你的罪却赎了没有？”\n　　沙悟静颤抖着从怀中掏出了那个满是裂纹的琉璃盏。“当年为救王母娘娘，情急之下丢了琉璃盏，被罚下天庭，我日日夜夜的搜寻洒落在世间各处的琉璃碎片，终于将其补好，只……只差一片了。”\n　　“哦？这也能让你找回来，还能把粉碎的盏拼好，真有你的。”\n　　“臣在下界找了五百年啊！若不是让俺去监视西行者，还能……”\n　　“你刚才说什么？你说‘俺’？”"}]}
{"conversation": [{"input": "", "output": "“臣在下界找了五百年啊！若不是让俺去监视西行者，还能……”\n　　“你刚才说什么？你说‘俺’？”\n　　“啊，臣错了，是‘臣’啊！错了，罪该万死！”\n　　“你看，不是我不给你机会，哼！你能把最后一片找到再说吧。啊，孙悟空来了，快拦住……”\n　　沙悟静挺杖一拦，被猴子一棒打的直飞出去，那琉璃盏也飞到空中……\n　　“啊！不要！”沙僧扑上去接住那盏，“呵，还好……”\n　　一群天将冲上来与孙悟空相斗，纷纷踩在沙僧的身上，血从沙僧嘴角流出来，他还把那个盏死死护在怀里。\n　　“只剩最后一片了啊，五百年了啊……”"}]}
{"conversation": [{"input": "", "output": "第十五章\n　　天界天囚塔。\n　　巨大的锁链动了一下。\n　　“……痛……头痛……”\n　　“你撬不开它的，你也掰不断它，因为它不是东西，它是你自己的束缚。”唐僧的声音，“我不能帮你解下来，它种在你心里，在我找不到的所在。我保证我什么都没念……你以后还想要打死我们吗？”\n　　“死和尚你不用骗我了……为什么，我一想打你就……头痛……我连想想都不行……我连想想都不行吗啊——啊——”\n　　“放弃心中欲望，你立刻就安宁了。你要斗争你自己的私心杂念，不要怀疑，永远不要怀疑。”唐僧仰头想了想，“……能救你的，只有相信。”\n　　“戴上它，你就自由了！”\n　　“戴上它！你就自由了！”观音说，“你难道不想出五行山吗？你难道不肯相信吗？再相信一次。”\n　　“他就是孙悟空？”很多声音问。\n　　“是，五百年前大闹天宫的孙悟空！”\n　　“哈哈哈这就是孙悟空？”\n　　“他现在可是乖是紧啊？”\n　　“瞧他那傻样，还瞧，瞧什么瞧啊！”\n　　“哈哈哈哈”\n　　“哈哈哈哈……”\n　　“孙悟空！”有人叫，举着他的紫金葫芦。\n　　“我不是孙悟空……我是……啊？行者孙也照吸？”\n　　“哼哼，只要人心中抛不下自己，就会被我的法术所制的……”金角笑着说。\n　　可我怎能忘了自己是谁呢？\n　　“孙悟空！”\n　　“是谁叫俺！”孙悟空应道。\n　　他完全醒过来了。\n　　眼前是黑暗的巨大空间，只亮着几点火焰。他看见婉延在整个空间的巨大锁链，纵横交错，不见头尾。\n　　身上一阵巨痛，有什么穿过了他的琵琶骨，不能运气，不能呼吸。\n　　渐渐眼前清晰了点，有一个长鼻子天将站在他面前。\n　　“你真的是孙悟空？”他问。\n　　“应该没错。”\n　　“什么叫应该没错！”那人火了，“你是孙悟空，那外面那个是什么？”\n　　这时一个声音响起来：“木岸，你先退下。”\n　　观音从黑暗处走了出来。\n　　“孙悟空，好久不见，身体好么？”\n　　“观音？来的正好，把我头上的箍儿去了吧！”\n　　“你旧罪未销，又犯天条，还想去掉金箍儿？”\n　　“你说什么都好，你可以把俺头砍下来，但也要记得把俺头上箍儿去了。”\n　　“当年你也死了，还不是又在炼丹炉里复活？若不是如来……”\n　　“你在说什么？我不明白？什么炼丹炉，什么如来？”\n　　“……是，我说错了……孙悟空，上天有造化之德，你心中尚有佛性，所以上天给你一个机会，让你去保唐僧成正果。怎么你又反杀了唐僧，还反天庭？”"}]}
{"conversation": [{"input": "", "output": "“说了杀秃头的不是我，你不信俺也没法，还有事么？没事老孙要睡觉了！麻烦你走的时候把门带上。”\n　　“孙悟空，上天看你心中还是有一点儿佛性，所以再给你一个机会……”\n　　“去！烦不烦，耍俺老孙？”\n　　“孙悟空？”观音瞄着他，“你真的不想再成正果？”\n　　“不。”\n　　“你真的不想知道杀唐僧陷害你的是谁？”\n　　“不。”\n　　“你真的不想拿下金箍？”\n　　那些巨大的锁链忽都开始微微颤动起来。\n　　孙悟空又看到了那紫金冠和黄金甲。\n　　“这身行头很配俺啊。”他说。\n　　“那是齐天大圣当年的装束。”一旁捧着战靴玉带的仙女说。\n　　“齐天大圣是谁啊？”\n　　“就是你……”\n　　“就是你要去杀的人。一个胆敢闹天宫的家伙，他必须死！”太上老君在一旁接口道。\n　　孙悟空套上了从乌云中捕捉闪电织成的战靴。\n　　孙悟空系上了从初升太阳中取赤红染成的披风。\n　　“还有呢？”他伸手。\n　　“没有了。”仙女道。\n　　“没有了？”\n　　奇怪，怎么总觉得这穿戴少了点什么。孙悟空想。\n　　他把金箍棒在手里掂了掂，走出大殿。\n　　一抬眼，便看见了那张远处和他一模一样的脸，正放肆无忌的狂笑着，暴风在他的背后天际狂卷，将血红色的火焰卷向四面八方。\n　　那一个孙悟空的面前，各路天神正挥舞着刀枪，却只吆喝着不敢上前，这场面似乎在哪见过。\n　　孙悟空的脸上不由也浮现一丝冷笑。\n　　天神们的喧叫忽然静了下来。他们向前看，又向后看。\n　　在诸神们的两侧，站着两个石猴，同样的姿势，同样的神情，好象天空被一分为二，一半中映出另一半的倒影。\n　　巨灵神认真在神将群中找了找自己，他并没有变成两个，才相信并不是有人在空中竖起了一面巨镜。\n　　“你是谁！”孙悟空喝道。\n　　这声音在从天之外涌入的狂风中被卷的在空中旋了几旋，撕散了又在高空聚合，又从这一侧翻滚到另一侧。于是天各处都有了声音：“你是谁？”\n　　孙悟空忽然觉得自己正在和一个影子说话，也许他不该问，而是该打破那面镜子，如果有的话。\n　　“你为什么要变成俺老孙模样？”孙悟空又喝问。\n　　对面没有回答，朔风夹起大片白色羽毛漫卷过来，那竟是雪。一时对面的身影已朦，但孙悟空却分明感觉到那张和自己一模一样的面孔上，有冷冷的嘲笑。\n　　“啊——”他大喊一声，直向对面那个暴风雪中的影子扑去。\n　　诸神忙想凑上去观战，可是大风雪一裹，便将两个影子吞没了。\n　　天空中传来金器相击之声，震人心魄，激荡于天地之间。"}]}
{"conversation": [{"input": "", "output": "天空中传来金器相击之声，震人心魄，激荡于天地之间。\n　　人界万灵之森。\n　　小白龙跪在地上，看着大雪把唐僧的墓覆盖成一个白丘，与白茫茫的大地溶成一体。\n　　“天空快要烧塌了，世界就要毁灭了吧。如果天地不存在了，我们都会到哪儿去呢？江流，会不会有一个地方，你在那等我？”\n　　“江流，这名字不错，他是谁？听名字也比你现在喜欢的秃子强。”猪八戒说。\n　　“江流就是师父，就是玄奘，就是你们说的秃子！”\n　　“是嘛！唉，一个人为什么要有那么多名字呢？象俺老猪多好，你们本时找不到俺，就只要大喊一声‘猪！’——谁要俺是唯一一只知道猪是什么的猪呢？”\n　　“猪就是猪，可人不一样，我从前见到的江流就和现在的唐僧不一样，从前的象自在的流水，而现在，却象深不可测的湖泊……”\n　　“是象再也流不动的泥潭吧！整天就没个好脸色，好象谁都欠他八百两银子，最可气，给俺起个名字叫猪八！”\n　　“是猪八戒！”\n　　“他每次都不说‘戒’！他好象不太喜欢观音起的名字，总叫我‘无能’。可他连他自己起的名字也不喜欢，我不知道他到底喜欢什么？他好象连自己都不喜欢……还是你好，干脆就直接喊我‘猪’。”\n　　“他以前不是这样的，以前他看什么都是笑着的，好象看着朋友一样，也许西天的路太苦了，你们又处处和他过不去！”\n　　“我们只是负责完成任务的人，就好象公差把囚犯押到目的地，我们就交差走人啦！还用的着和囚犯交流什么感情！”\n　　“可是你们自己也是囚犯啊，我们除了师父，哪一个不是受了天遣的人？”\n　　“所以更看不得他！”\n　　“虽然他没有上天要他赎罪，可我看他心里却好象比我们每个人心里都沉。”小白龙长叹一声，“唉，说是到了西天就功德圆满，可是没人告诉我们西天在哪啊？”\n　　“俺老妈把俺生下来时，也没告诉俺猪一生意义是什么？俺正在苦想，一看其它兄弟都先抢着把奶头占光了，才知道什么叫真他妈蠢！”\n　　“猪八戒你……”\n　　猪八戒一伸手挡住她的口，抬头望天：“你看，雪在烧。龙要下海，猪要上天了。”"}]}
{"conversation": [{"input": "", "output": "第十六章\n　　“见鬼，这是哪儿？”孙悟空问。\n　　刚才正要对假悟空使出全力一击，不料一头从风雪里撞了出来，眼前的一切就全变了。\n　　天宫呢，诸神呢，紫衣服的仙女呢？假悟空呢？\n　　眼前，却是一座秀丽高山。\n　　千峰开戟，万仞开屏。日映岚光轻锁翠，雨收黛色冷含青。枯藤缠老树，古渡界幽程。奇花瑞草，修竹乔松。修竹乔松，万载常青欺福地；奇花瑞草，四时不谢赛蓬瀛。幽鸟啼声近，源泉响溜清。重重谷壑芝兰绕，处处f崖苔藓生。\n　　“从前在哪见过这景色？”孙悟空想。\n　　风从山中吹来，带着清新凉意，送来隐隐歌声：“观棋柯烂，伐木丁丁，云边谷口徐行，卖薪沽酒，狂笑自陶情。苍迳秋高，对月枕松根，一觉天明。认旧林，登崖过岭，持斧断枯藤。收来成一担，行歌市上，易米三升。更无些子争竞，时价平平，不会机谋巧算，没荣辱，恬淡延生。相逢处，非仙即道，静坐讲黄庭。”\n　　孙悟空却觉得那风从他身体内吹过去，刮走多年艰辛的闷气，刚才还想与人拼个你死我活，现在想想倒忘了为了什么。\n　　“孙悟空，谁是孙悟空，孙悟空是谁，倒有什么要紧，我便是我罢了。”\n　　他一看这青山，仿佛又是当年那山野跳跃的小猴儿了。\n　　兴起之下，他发足狂奔，口中呼啸，手舞足蹈向那山中奔去。却把金箍棒也忘在地下。\n　　他在山林中游荡，那歌者却一直没有看见，歌声在苍翠林中绕着，在每片树叶间回荡，倒象是那大山唱出来的一样。草地发出潮湿的清香味，孙悟空发现这味道很亲切，仿佛使他想起了什么，但是那感觉又如这气息，你觉的它存在，它却又不在任何地方。\n　　孙悟空在林中走着，脚下是柔软的落叶与蔓草，他想了想，甩掉了他的靴子，赤足踩在湿漉漉的土地上，凉丝丝的感觉从足心传上来，脚下的土地仿佛是有了生命的，那些小草在轻挠他的脚心。\n　　微笑出现在孙悟空的脸上，他忽然翻了一个跟头，双手触在地上，摸到了那泥土的温度，细嫩的草象小猴的柔顺毛发。\n　　孙悟空又是一个筋头，这回他把自己背朝下摔在地上，可大地是那样小心的托住了他。\n　　天庭的地面全是冰冷而坚硬的砖，而西天路上全是泥泞。\n　　他为什么会一直在那些地方。\n　　孙悟空躺在地上，那青草气息直冲进他的七窍。他开始觉得全身痒痒。\n　　他一纵而去，扯去了身上的衣裳，赤身裸体在从林里纵情叫跳起来。\n　　直到他累了躺在地下，觉得身体正在和草地溶为一体。\n　　“为什么俺会这样？”他自言自语道。\n　　“因为你本来就是只猴子啊！”"}]}
{"conversation": [{"input": "", "output": "“为什么俺会这样？”他自言自语道。\n　　“因为你本来就是只猴子啊！”\n　　忽然一双大眼睛从头上方伸了过来，对他眨巴两下。\n　　孙悟空一个倒翻跳了起来，瞪住那个东西。\n　　那大眼睛吓的跳了开去，却是一只松鼠。\n　　孙悟空在身上摸金箍棒，却发现不见了。心中大惊，不由恼恨起来。\n　　“你在找什么？”松鼠眨巴着大眼睛问。\n　　“滚开！俺掉了一样很重要的东西。”\n　　“你各部分都在啊？我看没少什么。”松鼠举小爪挠挠头说。\n　　“你懂什么，老孙从来就没离过它！”\n　　“你一生下来就带着它么？”\n　　“……这……我不记得了，也许吧。”\n　　“它有什么用？”\n　　“没什么用，就是可以用来杀人！”\n　　“也杀松鼠么？”\n　　“如果我想的话。”\n　　“你为什么要杀我呢？”\n　　“比如，因为你话太多！”\n　　“可是你杀了我，就没人和你说话了，你会闷的。”\n　　“哈！你到挺替俺着想，俺在一片黑暗的五狱山关了五百年，没有一个人来和俺说话，俺早就不希罕了！”\n　　“五百年没人和你说话！太可怜了，如果我知道，我一定会去陪你的，如果……我能活五百年的话……”\n　　“陪我？哈！为什么？”\n　　“什么为什么？陪一个人说话需要理由吗？”\n　　“不需要吗？”\n　　“需要吗？”\n　　“不需要吗！”\n　　“唉，我只是和你探讨一下，别生气嘛，我才一岁，特别想和人讨论事情，这个世界上太多东西可以让我们高兴的讨论了是吗？”\n　　“是，是你个大头鬼啊！俺居然在和一只一岁大的松鼠讨论这种问题？让别人知道要笑倒大牙，俺可是要成就正果，让天地颤抖的猴子啊！”\n　　“为什么要让天地颤抖？”\n　　“我喜欢！你管的着吗？”\n　　“可我喜欢在树上跳跳，地上跳跳，如果抬起头来正好看到了蓝天，我就更高兴了，你难道不是吗？”\n　　“树上跳跳……”孙悟空窜上树梢，“地上跳跳……”他又跳到地上蹦两下，“然后抬头看看天……我怎么总觉得这样象只傻鸟！”\n　　“是啊是啊，我有个好朋友就叫傻鸟，他总是乐呵呵的，本来他今年要到南方去过冬，可我希望他能留下来陪我玩，于是他就决定不走啦！”\n　　“他会冻死的！哼哼。”\n　　“不，不会，我会把我的洞让给他住。”\n　　“那你就冻死，反正一样！”\n　　“为什么？为什么要冻死？我不想死可以吗？”\n　　“不可以！想不死就不死？凭什么？那我这么多年又是为了什么！”"}]}
{"conversation": [{"input": "", "output": "“不可以！想不死就不死？凭什么？那我这么多年又是为了什么！”\n　　松鼠垂下她的大眼皮，有些黯然，然而她随即又眼中有了闪亮的光道：“听说万物都是有魂的，他们一种样子过的累了，就死去，变成另一种样子是吗？如果是那样的话我要变……”\n　　“那不是由你决定的！你可能会变成一只鸟，也可能变成一块石头……”\n　　“也许我会变天边的彩霞呢？”\n　　“也许你还会变一个破瓦锅！”\n　　“我不能想变什么就变什么吗？”\n　　“做梦的时候吧。”\n　　“可有人能啊！”\n　　“谁？”\n　　“须菩提。”\n　　“须菩提，听起来象树上结的果子。”\n　　“咦，他有时真的是的，他可能变成任何一样东西和你说话，或者说他就是任何一样东西。”\n　　“还有这种东西？我倒想见见，是妖精就一棍打死，又可以加功德分。”\n　　“功德？什么东西？”\n　　“你哪会懂，要成仙成佛全得靠这个。”\n　　“我也想成仙成佛啊，要怎样才会有功德分呢？”\n　　“这个多了，放生有分，杀妖精也有分……”\n　　“妖精不是生么？”\n　　“……可妖精不是由神造的，他们是自然化生的。”\n　　“那神又是由谁造的呢？”\n　　“神？也许有天地就有他们了吧。”\n　　“那天地又是谁造的呢？”\n　　“你很烦耶！天地是盘古开的……那盘古又是谁造的呢？盘古是一个蛋里蹦出来的，那那个蛋又是谁下的呢？……你问我我问谁去！当初俺老孙从石头里蹦出来，俺又怎么知道那石头是该死的谁放的！”\n　　“那，我不问那个蛋是谁的了，我想问，盘古不是神造的，那他是妖精罗？原来神都是妖精造的吗？”\n　　“啊？这……哈哈哈哈哈……俺怎么没想到？神是妖精造的……哈哈哈哈！”\n　　松鼠挠挠头：“你笑我么？唉，虽然我知道，松鼠一思考，猴子就发笑，可我还是忍不住不去想它。”\n　　“靠，什么松鼠猴子，谁告诉你的这些乱七八糟的？”\n　　“须菩提啊。”\n　　“我越来越想见他了，他在哪儿？”\n　　“这我也说不清，他说不同的人，去见菩提的路也是不一样的。”\n　　“去！我猜他是有了仇家，东躲西藏，家里挖了好几条地道。那你又怎么见他？”\n　　“有时他会变成树上的果子和我说话，有时我想找他，就从我家树洞一直向下钻……”\n　　“那家伙果然是只兔子，俺没猜错。快带俺去。”\n　　“可是我走的路，不一定是你走的啊？”\n　　“哪来那么多废话？快带路！”\n　　“就是这了。”松鼠指着那黑黝黝的树洞口。\n　　孙悟空将身一摇，化作一道光，直射了进去，消失在黑暗中。"}]}
{"conversation": [{"input": "", "output": "孙悟空将身一摇，化作一道光，直射了进去，消失在黑暗中。\n　　松鼠又挠挠头，“为什么去的那么急？”\n　　她凑到洞口大喊：“记得等会儿回到这来和我说话啊，我就在这等你——！”\n　　一到了那洞中，孙悟空发现自己突然消失了。\n　　是的，他感觉不到自己的身体了，也再用不出任何的法力。黑暗没有边界，他自己也没有了边界，他的触觉一直伸展，无边伸展，可触到的只是虚无。\n　　忽然一个声音传来，象是那只松鼠的：“猴子，你一定要回来啊——”\n　　“我不是猴子，我是齐天大圣孙悟空！”他喊，可是声音却只在自己的思想里回荡。\n　　而那松鼠的声音却也分明的从他的头脑中传来：“你说你是谁？你只是一只猴子啊。”\n　　“不，我不是……我是……”\n　　我是谁，他想。\n　　他一直向黑暗深处坠了下去，直到感觉的完全消失。\n　　仿佛一阵叮咚的仙乐，又象是叶上的露水落在山中深潭，叶子变幻着色彩，在空中轻盈的飞翔，穿越了天和水的界限，变成一条鱼，又幻出人形，身影如雾朦胧，长发象风飘然，一转眼又消失了，只剩下悠悠的歌声，咏叹着世间苍茫。时空中隐隐传来千万和声，又变成精灵的狂笑。\n　　“天，没有边没有界，心，是花园也是荒野光阴，在花绽开中消亡歌舞，却永不停下将一片云纱与你，敢不敢、愿不愿、一起飞越长空？”\n　　他看见了，那沙中的世界。\n　　烟霞散彩，日月摇光。千株老柏，万节修篁。千株老柏，带雨半空青冉冉；万节修篁，含烟一壑色苍苍。门外奇花布锦，桥边瑶草喷香。石崖突兀青苔润，悬壁高张翠藓长。时闻仙鹤唳，每见凤凰翔。仙鹤唳时，声振九皋霄汉远；凤凰翔起，翎毛五色彩云光。玄猿白鹿随隐见，金狮玉象任行藏。\n　　“这是哪里？”孙悟空问。\n　　“这是哪儿？”忽也有一个声音问。\n　　孙悟空一转头，啊！……那不正是假悟空？\n　　只见他却无了金冠金甲，只在腰前系了一条草编的腰裙，赤着足，脸上神态也有大变，那种狂傲凶顽不见，倒是满脸的稚气。\n　　好，正撞到俺老孙棒上来，咦，棒呢？糟，没有金箍棒，如何斗的过他？\n　　孙悟空忙先隐到一边。\n　　却见那假悟空却好象完全没看见孙悟空一样，自顾自说：“那打柴的说是这，怎不见一座寺院？”\n　　“你找寺院做甚？”地上一声音道。\n　　那猴子一低头，却见是一个会说话的酒壶。\n　　“我要拜师，找菩提祖师。”\n　　“菩提？祖师？没有，只有酒壶一提，要不要？”\n　　“要你何用？”"}]}
{"conversation": [{"input": "", "output": "“菩提？祖师？没有，只有酒壶一提，要不要？”\n　　“要你何用？”\n　　“哈哈哈哈！”酒壶大笑，唱曲一首：“天地何用？不能席被，风月何用？不能饮食。\n　　纤尘何用？万物其中，变化何用？道法自成。\n　　面壁何用？不见滔滔，棒喝何用？一头大包。”\n　　酒壶越唱越快，越唱越高兴，从地上一弹而起，空中变成一只大肚子胖熊，拍打着自己的肚子嗵嗵作乐，唱：“生我何用？不能欢笑，灭我何用，不减狂骄。”\n　　一时间，天地间竟应他的拍打鼓声大作，一时间，天上的飞鸟，地上的树草，连石块都在蹦跳着应和：“从何而来？同生世上，齐乐而歌，行遍大道。万里千里，总找不到，不如与我，相逢一笑。芒鞋斗笠千年走，万古长空一朝游，踏歌而行者，物我两忘间。嗨！嗨！嗨！自在逍遥……”\n　　“神仙老子管不着！”那猴子听了，喜不自胜，不由也手舞足蹈叫道。\n　　“猴子，你听见了什么？也如此高兴？”胖熊又一闪，变成天上一张大嘴，问。\n　　“也不知听见了什么，只知心中大悦，喜欢的紧。”\n　　“哈哈哈哈！”那嘴又一变，却化为了一黄衣老者，白发童颜。“来找我者甚多，没被吓跑，还能笑逐颜开的，只你一个，我便收你了！”\n　　猴子大喜，衲头拜道：“师父在上，受俺一拜！”\n　　“你叫什么名字？”那老者问。\n　　孙悟空躲在一边心想，只要那厮敢说他是孙悟空，便跳出去掐死他。\n　　那猴子却说：“我无性，人若骂我，我也不恼；若打我，我也不嗔，只是陪上个礼儿就罢了，一生无性。”\n　　菩提笑道：“还有这等乖的猴儿，我说的不是这个性，是……你父母却又姓什么？”\n　　猴子道：“我也无父母。那天生时，身前一片大海，身后群山，只我一人孤立，叫也无人应。入得山中，别人倒都有父母兄弟，独我一人，从此天地便是家，万灵皆当兄弟了。”\n　　“哦？”菩提道：“难道你还会是石头里蹦出来的不成？”\n　　猴子抬眼道：“咦？你怎知的？”\n　　“咳！这个……”菩提心中暗喜，如此天生生成的资质，哪里去找，“不知你找我，要学什么？”\n　　“我只想学道，却又不知，道是什么？”\n　　“学道？好象不是一个系的，哈哈不过无妨，我倒有一些道儿不知你学不学？”\n　　……\n　　孙悟空躲在一边看，只觉得此景何处见过，却又想分明不可能。\n　　“咦，炼丹打坐，你这也不学，那这不学，倒底想学什么？”菩提作恼怒色对猴子道。\n　　猴子说：“看来，我想学的，你却教不了我。”\n　　“什么？那你倒说说，你倒底想学什么！”"}]}
{"conversation": [{"input": "", "output": "猴子说：“看来，我想学的，你却教不了我。”\n　　“什么？那你倒说说，你倒底想学什么！”\n　　猴子抬头道：“我有一个梦，我想我飞起时，那天也让开路，我入海时，水也分成两边，众仙诸神，见我也称兄弟，无忧无虑，天下再无可拘我之物，再无可管我之人，再无我到不了之处，再无我做不成之事，再无……”\n　　“打住！”菩提说，“你快走，快走，我却教不了你！我若教得你时，也不用在这变酒壶自耍子。”\n　　菩提转身便走，猴子一把拉住他衣角，菩提却扑的变作一根棒槌，在猴头上击了三下。棒槌生出一对翅来，向山中飞去，猴子疾追了过去，却见棒槌飞入一座高墙寺院中去了。\n　　寺院大门紧闭，猴子想，师父不出来，我便不去。于是跪在门外。\n　　几只仙鹤扯了一块天大的黑幕飞来，夜晚一下便至了。草间的萤火虫儿全飞上天去，在天空中变幻着各种星座。\n　　猴子跪在那。\n　　一边的孙悟空却等的倦了，心想这却不是假悟空，也许天下猴子都长的有几份象吧，他直接从另一边飞进寺院去找菩提。\n　　越过墙来，他却愣了。\n　　墙的这边，是一边白茫茫的大地，什么也没有。\n　　孙悟空开始在这大地上飞奔了起来，他一口气跑出几万里，什么也没看见。\n　　“我倒不信这地就没个边。”\n　　孙悟空一个筋头翻起来，再落地时，还是一片空荡荡的大地。\n　　孙悟空急了，跳起来一口气便是十来个跟头，这回该翻出几百万里了吧。\n　　还是一片空旷。\n　　孙悟空不禁有些奇了。\n　　“今天我还非走倒这个头不可！”\n　　他又是一路纵了下去，消失在远方地平线。"}]}
{"conversation": [{"input": "", "output": "第十七章\n　　猴子在寺门口，已跪了六天了。\n　　一片树叶从树上落下来，掉在他的头上，他动也不动。\n　　一只瓢虫得得得走来，到他身边，抬头望望他，又得得得爬走了。\n　　“我走了几万里路，历尽了千辛万苦，决不能在得道的门口停下。”\n　　却听有人叹了一声：“门口？心未至时，虽到了门前，再走几万里也敲不到那门哩。”\n　　猴子一转头，“你是？”\n　　这时却见一个白衣者从山那边行来，走在路上，轻盈如脚不沾泥，他来到猴子身后，却是一个年青人，微笑着，风吹起他的衣角，他立在那，静如与天地一体。\n　　“你刚才从那边来，我怎听得你在我身边说话？”猴子问。\n　　“我身未至，意达即可啊。”\n　　“哦。”猴子说。\n　　“哦？！不要告诉我你听懂了哟！”那白衣人作鬼脸道。\n　　“我虽不知你说的是什么，可是却猜你是说要跟别人说话，不用人在，直接用你的心去告诉他的心便行了。”\n　　白衣人脸上露惊异的笑：“猴子，这可是别人教你说的？”\n　　“不是啊，我以前试过的。”\n　　“咳……咳，什么？你试过？”\n　　“我在花果山时，因从石中生，无父无母，别人都欺我，于是我便时常在夜深时独自在洞里说话，不想却有人能听到。”\n　　“哦，那人好耳力啊。”\n　　“不是，它说它用心听见的。”\n　　“它是谁？”\n　　“它是一颗老树。”\n　　“树也有心么？”\n　　“它本来没有心，后来有只松鼠在它身上出生，它把身子与她住，她便做它的心，帮它思想。”\n　　“哦？”白衣人开心的笑了，“有趣，多与我讲讲吧。”\n　　“花果山的故事，说七天七夜也说不完哩，改天专门写一本吧。奇怪我在说什么哪！”\n　　“啊？哈哈。”白衣人抬头望望星空，“知道吗？我们生活的这个世界，现在正在被他们所注视着。有时他们会借我们说出他们想说的话，这世上万物都是可以随意被变幻的，你要想不被变幻掉，就要先知道自己是什么。”\n　　“你说的什么变啊不变的？”\n　　“呵，你知不知什么是嘛呢叭咪耍俊\n　　“什么嘛呢叭咪耍俊\n　　“嘛呢叭咪司褪恰…”白衣人唱：“佛即心兮心即佛，心佛从来皆要物。若知无物又无心，便是真心法身佛。法身佛，没模样，一颗圆光涵万象。无体之体即真体，无相之相即实相。非色非空非不空，不来不向不回向。无异无同无有无，难舍难取难听望。内外灵光到处同，一佛国在一沙中。\n　　一粒沙含大千界，一个身心万法同。万世轮回一瞬永。千变万化不离宗，知之须会无心诀，便是嘛呢叭咪恕！\n　　“哗啦啦啦……”忽然下雨了。"}]}
{"conversation": [{"input": "", "output": "“哗啦啦啦……”忽然下雨了。\n　　白衣人将身一转，本来洒满天的水珠竟随他的身形聚向一个方向，化作一条银练绕他身转动着，最后在他掌心一颗接一颗垒起一根垂直银柱。\n　　雨瞬间又停了，星星重新飞舞萦绕。\n　　大地上，却忽然又有无数绿草穿出，又变成千万朵花开放。\n　　白衣人对猴子一笑：“你现在知道什么是千变万化，不离其宗？”\n　　“我要学这变化！”猴子叫道。\n　　白衣人一笑：“里面那个会，为何不让他教？”\n　　“我惹他生气了，躲进门里去不肯见我，进门前，还在我头上敲三下。”\n　　“这个死菩提啊，喜欢玩些这个东西，带坏了后人。他不出来，你在这干嘛？”\n　　“我在这跪了七天了，可是他不肯出来见我。”\n　　“哈哈哈，因为他在等天下雪……你是要求道，还等道来见你么？”\n　　孙悟空啪落在地上，气喘吁吁。\n　　“……见鬼，老孙走了七天，行了几万万里路，竟见不到一粒灰！”\n　　“那是因为你走的路不对，累死也枉然。”忽有声音答。\n　　“哈！终于有吭声的东西罗！你在哪？”\n　　“这儿没有哪，我又能在哪？”\n　　“少跟我玩这套！你不出来信不信我打烂你的庙！”\n　　“哈！本来没有庙，你尽管打去！孙悟空，听说天下没有你战不胜的东西？”\n　　“是！”孙悟空一挺腰，心里却想起了那个假悟空来。“你又如何知道我的名字？”\n　　“哈哈哈哈！你的名字是谁给取的？”\n　　“……这……俺老孙一生下就是这名字！”\n　　“那你又是从何而生？”\n　　“……我从何而生？”孙悟空想，“我从何而生？从何而生？”\n　　一时间只觉得心中崩塌了下去，无数记忆思绪直落向无底深渊，就象他投入松鼠的树洞时的感觉。\n　　“啊！我不知道不知道不知道！”他捂住头大叫起来，“头痛，痛啊！”\n　　“唉，紧箍咒。观音你够狠……”那声音喃喃道，忽而又大声了起来：“孙悟空，你要记住，你当年和我说了什么！你说……”\n　　“我要天下再无我战不胜之物！”\n　　那是孙悟空的声音大声道。\n　　菩提心中一喜，化出身来：“你醒了么，你醒了么？”\n　　却见孙悟空仍在地上挣扎，那声音却是来自菩提的身后。\n　　菩提一转头，看见了那只猴子，赤着足，围着草叶，满面稚气的猴子。\n　　那一刻，菩提眼中晶光转动，百感交集，多少心绪一齐涌上来。\n　　但那只是一瞬，他随即又变的冷冷的：“你怎么进来的？”\n　　猴子道：“我踢开了门进来的。”\n　　菩提眼中露出一丝不易察觉的惊异之色，“不对啊？历史不是这样的。”他想。"}]}
{"conversation": [{"input": "", "output": "菩提眼中露出一丝不易察觉的惊异之色，“不对啊？历史不是这样的。”他想。\n　　“你怎会有胆踢门？难不成有人教你？”\n　　“是啊？你怎么知道？”\n　　“哈哈哈哈！”有人笑道，“这猴子真不会说谎。须菩提，别来无恙？”\n　　须菩提一见，大叫：“金蝉子？”\n　　那白衣人笑道：“须菩提，几千年不见，还是喜欢装腔作势作弄人！”\n　　“我可不曾作弄他，是真不敢教他！”菩提凑近金蝉道，“你难道还会看不出来他未来要做的事？”\n　　金蝉子却笑道：“你以为你料到了，其实它却已变了，若知万物运行之法，便知未来是永不可去算知的。”\n　　菩提笑道：“师兄你每次都这么不给人面子，我好歹也是祖师级的人物啊，当着一只猴子这么戳我漏。”\n　　“哈哈哈哈！”金蝉子笑道：“我若顾你面子，我定不是金蝉，你若真有面子，你也不是须菩提。”\n　　两人会心大笑，两只猴子站在那，对看看，摸不着头脑。\n　　“金蝉不一直在灵山深居苦修，怎有闲跑来？”菩提问。\n　　“是，师弟妹都在静心苦修，准备灵山第四次结集，将记颂修订大藏经。可我却觉在世间山水走走，沾沾尘土，染染生气更好。所以偷偷溜出来喽。”\n　　说罢金蝉子从怀中掏出一东西来：“我在路上拣到这个，也不知是谁丢下的。”\n　　孙悟空差点摔倒，那不是他的金箍棒？\n　　他伸手便去抢，一把抓住，却夺不过来。\n　　金蝉子单手轻轻握住金箍棒一头，笑道说：“你想要么，你想要就说么，你不说……”\n　　菩提咳咳连声。\n　　金蝉子哈哈大笑：“在灵山终年面壁苦思，几千年没和人说一句话，现在总想多讲些。”他转身对那系草裙的猴子说：“是不是你的？”\n　　不能给他啊。孙悟空心中暗急。\n　　那猴子却将嘴一撇：“我要这东西何用？”\n　　孙悟空摔倒在地。\n　　金蝉子道：“好！还是我们投机。我就喜欢你这天生的猴子，不如我们做个朋友，有空一起玩耍？”\n　　那猴子却翻眼对金蝉子道：“你会不会翻筋斗？”\n　　金蝉子一愣：“啊？这倒不会。”\n　　菩提曰：“我会，我会啊！我的筋斗翻的可远。师兄你学识道法，样样比我强，可论这些世间耍子，你可不如我了。”\n　　猴子道：“我还要你做我师父呢！”\n　　菩提道：“师父是做不得的，我可以教你七十二变，却不准你叫我师父，免得我听了伤心。”\n　　金蝉子道：“你闯了祸他也好推掉！”\n　　“金蝉子！”菩提叫道，“你再这么总说实话就不和你玩了！”\n　　那猴子望着他们笑了：“好，我就交你们这两个朋友了！”\n　　三人大笑，手拉在一起。"}]}
{"conversation": [{"input": "", "output": "那猴子望着他们笑了：“好，我就交你们这两个朋友了！”\n　　三人大笑，手拉在一起。\n　　孙悟空被晾在一旁，忽然有种心酸酸的感觉，也不知是为什么。\n　　“可惜，我不能在这久留。”金蝉子说，“结集论法大会就要举行了，我要赶回灵山，须菩提，你还是不回去么？”\n　　须菩提微微一笑：“你也知为什么的，我宁愿在这里，对着天空唱唱歌，和花草松鼠说说话，想想生命的道理，这佛法经论，我却已忘了，去了背不出来，怕是师尊又要生气。”\n　　金蝉子正色道：“人只为自已解脱，却不能算得成果。这一路上，我看到的众生，心中蒙憧一片，爱欲痴缠，丢下不得，苦也由之，乐也从之，却抛不下一个欲字。我劝人清心忘欲，可生由空而生，又教之向空而去，不过是教来者向来处去。苍生之于世间，如落叶纷纷向大地，生生不息，本不用导，也许还有别的真义。我想到了很多东西，师尊的法却不能解我心中疑惑，我这次回灵山，不只是颂经，还想请师尊解解心中之惑。”\n　　“师兄！……请教可以，却不可与师尊争论啊。”\n　　“我不争论，怎解我心中疑惑？”\n　　“可是……师尊是不会有错的。你想不通，定是你自己错了。”\n　　“那就更要问个明白了。”\n　　“可是……”\n　　“可是什么？”\n　　“可是你错了倒也罢了，我怕的是万一……”\n　　金蝉子注视着须菩提好大一会，忽而大笑起来：“如来是什么？”\n　　“是如实道来。”\n　　“鸿蒙初辟原无姓，打破顽冥须悟空。”金蝉子仰天笑道：“我为如来，又有何惧？”\n　　他将手一挥：“接住了！”将手中的金箍棒抛向孙悟空。\n　　孙悟空跳起接住金箍棒，金蝉却问：“你知道它是做什么用的？”\n　　孙悟空看看金箍棒。金蝉子笑道：“将来若是有人脑袋不开窍，你就用它敲醒它！”\n　　说罢，转身大笑而去。\n　　风正紧。尘沙大起，却没有一粒沙能沾到他的身上。他的身影一路远去，天上的风云紧随着他漫卷向天际。\n　　“这人是谁？你叫他什么子？”系草裙的猴子道，“将来我若有他这种气派，也不枉此生。”\n　　“唉，这是个了不起的人物，以你们俩的心气，倒适合作师徒。可惜他痴迷于大道，总说自己未通，哪还能教别人。”菩提说，“他的名字，你不知道也罢，也许这个名字很快就要被人忘记了。若是有缘，将来有一天，你们自会相见。”\n　　猴子一直望着金蝉子去路，点点头。\n　　“对了，”菩提说：“你曾说你没有姓名。”\n　　“是，俺是石头里生的。还请师父，哦不，菩提赐个姓名。”"}]}
{"conversation": [{"input": "", "output": "“是，俺是石头里生的。还请师父，哦不，菩提赐个姓名。”\n　　菩提长叹一口气，每个字咬的清清楚楚道：“你象个猢狲，不如便姓孙吧。鸿蒙初辟原无姓，打破顽冥须悟空，你便叫做孙——悟——空吧。”\n　　“好！好！自今就叫孙悟空也！”\n　　那边孙悟空正看着金箍棒，想着金蝉子与他说的话，一听得“孙悟空”三字，忽然心中如什么裂开了一般，一道雪亮的光芒照来，象自天而降，又象自心而出，直将他射的通明。\n　　“哈哈哈，我有名字了，我有名字了！”那猴子欣喜若狂的在天地间蹦跳。\n　　孙悟空来到须菩提面前，跪倒：“参见师父。”\n　　须菩提看了他道：“不是告诉过你不要叫我师父么？”\n　　“是……师父……”孙悟空突然有了悲声。\n　　须菩提再忍不住，跪下一把将他抱住：“你终于想起自己是谁了么？”\n　　“师父……弟子这些年，没有你指路，好苦……”孙悟空一时千思万绪涌上心头。\n　　须菩提抚他头道：“我正是知你志向，自知指不了你要寻的路，才不肯让你说是我徒弟。”\n　　“师父，这紧箍儿害的我好苦，帮我去了吧。”\n　　菩提神色却渐渐变的黯然。\n　　“我做不到……这紧箍是将人心思束缚，将欲望的痛苦化为身体的痛苦，你若如诸神佛达到无我之境，自然就不会受紧箍之苦。”\n　　“我要如何做？才能达无我之境？”\n　　“忘记你自己，放下你的所爱及所恨。”\n　　孙悟空站起来，沉默良久。\n　　忽然他抬了头说：“我可以忘了我自己。”\n　　须菩提心情复杂的望着他。\n　　“可是，”孙悟空说，“我忘不了东海水，忘不了花果山，忘不了西天路，忘不了路上的人。”\n　　他忽然欢喜了起来，对菩提道：“师父你看，我有这多可记住的事。多么好。”他转身道，“现在我要回天界去，打死假悟空，我就能解开紧箍咒了。”\n　　须菩提摇头含悲而笑：“这是观音对你说的？可你能够胜吗？不，你胜不了的，结局早已安排好了。还是留在这逍遥之地吧，这儿不是有当年花果山一般的自在安乐？忘了你是谁，忘了西天路。你回去，就逃不出如来观音为你设计的路。”\n　　“师父你的心意我明白，可我一生就是要斗、战、胜！”孙悟空望着天河，“我不会输，不论他们设好什么样的局——俺老孙去也！”\n　　一道光芒注入寒天。\n　　须菩提仰望那光芒划过星河，叹道。\n　　“我终不能改变那个开始，何不忘了那个结局呢？”"}]}
{"conversation": [{"input": "", "output": "第十八章\n　　天宫。\n　　巨大的雪片在天外涌出的火光的映照下象凝血的冰晶，整个天界被这飞扬的红色充满，冰雪折射着火焰，象红宝石般的在空中闪耀，这些红亮的星尘在宇宙间飞旋，以无可阻挡的气势和极美的姿态冲毁着它们面前的一切物体，诸神的宫殿在这狂潮中支离破碎，分崩瓦解。\n　　在这毁灭的狂舞中，诸神惊慌的躲藏，他们分明听见那个天地间的狂笑声，纵是飓风也无法盖过，在灵霄殿的顶端，那个身影立着，背后是燃烧着的天穹，他巨大的阴影随着火焰的升高移向整个天庭。\n　　天宫另一处。\n　　“猪八戒！你飞的慢一点！”天界一处，小白龙叫着，她已化成了人形，迎面而来的飞旋的冰雪锋利无比，划破了她的衣裳和脸颊，她不得不闪避遮挡着。而她的前面，猪八戒却不管不顾的向前直飞，任凭脸上身上被划出无数血印。\n　　“天上也没有吃的抢，也没有高老庄，你怎么急成那样，象要去见媳妇？”\n　　“回你的东海去，我没要你跟着我！”\n　　“嗬哟，学会耍酷了，告诉你猪八戒，孙悟空不在，我可不会再让你逃了，师父的魂儿一天找不回来，你一天别想溜号！”\n　　猪八戒四处张望着：“糟了，天宫变成这样了，星辰全都被天外飓风吹移了位置，找不到银河了，糟了，糟了。”\n　　“什么时候了，你还有闲心看星星？你和孙猴子都有这怪毛病，一个晚饭要对着西边吃，一个半夜不睡觉看星星，那个沙和尚也不是很正常，整天拼着些破碗片唉声叹气！”\n　　猪八戒却不理会她，只顾四下找寻，小白龙还没见他这么急过，看着他肥大的身躯四下乱撞，东张西望把两只大耳甩来甩去，很是滑稽，不由想笑出来。\n　　忽然猪八戒站住了，眼睛直盯住一处。\n　　小白龙一看，风雪迷漫中，隐约有一颗银色的星在远处闪耀。\n　　猪八戒直飞了过去，小白龙忙跟上去。\n　　近了，猪八戒落下云头，看着眼前的东西出神。\n　　小白龙赶上前一看，那是一颗桂花树，风雪中已变的光秃秃的，在高处一根枝杈上，有一个灯笼，内放着一颗明亮的银星。\n　　那树干上，还隐约刻着什么。\n　　猪八戒冲上去，抹去树身上的雪。\n　　那上面，是几个字：“天篷，家就在前面，阿月。”\n　　猪八戒站在那儿，愣愣看着那几个字。\n　　他突然猛冲入前方的风雪中。\n　　小白龙满心疑惑，也只能跟上去。风雪几乎使她迷失了方向，好不容易猪八戒站在前面，她冲到他身边，叫：“猪……”\n　　她停住了，猪八戒正看着前方，她从来没见过猪八戒那样的眼神，象风雪一样纷杂，那纷杂中，却有星辰一样明澈的东西。"}]}
{"conversation": [{"input": "", "output": "那是他眼中映出的人影。\n　　一个白衣的女子。\n　　“暴风已经冲毁了银河，我们几十万年筑起的家园。”白衣女子望着怀中的玉雕般的小兔儿说，“天篷回来，要找不着家了，不过没关系，我会一直在这儿等他，我在这里，他就不会没有家，火焰快要烧过来了，玉兔儿，你走吧，到下界去，那儿有许多天界见不到的神奇，如果有一天，你见到了天篷，请你告诉他，阿月在这等他，让他回家。”\n　　她撕下一片衣角，将玉兔儿裹在其中，一松手，那衣角化作一片白云，载着玉兔儿向下界飘去，玉兔儿在云中跳着想回来，却跳不出来。\n　　她望着玉兔儿远去，忽的又笑了：“我真傻，天篷不知已变成什么样了，你又怎么认的出他来？他也早忘了你了吧。但我相信，有一天他会醒来，然后他就会回到这里……为了这一天我每天用星星排出图画，那是天篷和我才懂得的图画，希望他能看见，想起我，回来。可现在，大风把一切都刮走了，记忆、爱情、希望、一切一切，都刮走了……”\n　　“但我不会走，我在这里等他……大风，火焰，都不能让我离开这里。”\n　　隐在风雪中的猪八戒身子开始颤抖起来，突然，他的肥胖的身子跪倒在了地下。他咬住自己的手，无声的哭了。\n　　小白龙看着猪八戒，她好象突然间明白了什么，明白了猪八戒每天夜晚在别人入睡后仰望星空时的心情，明白了为什么一旦没有星光的夜晚，猪八戒就那样的易怒和脆弱。\n　　“猪八戒。”她凑到他耳边，“过去啊。”\n　　猪八戒摇了摇头。\n　　“她在那儿等你，过去啊。”\n　　猪八戒突然跳了起来，小白龙想她就要看到那感人的一幕了，可以猪八戒却向相反的方向没命的狂奔了下去。\n　　小白龙急追了上去：“为什么？”她喊，“猪八戒，为什么？你等的不就是这一天吗？她不就在你的面前了吗？”\n　　猪八戒在天空中没命的左冲右突，“忘记路，忘记回家的路！”他喊。“明知道是不可能相见的，为什么还要记住？”\n　　他跌跌撞撞的跑着，小白龙很容易的追上了他，她在他背后踢了一脚，把他踢倒在地。\n　　“为什么？你连见他一面也不敢？她在那等了你那么多年，还准备一直等下去！”\n　　“不，”猪八戒说，“她很快就会结束她的漫长等待了，大火很快就会烧过来，她会在期待中死去，带着她的美梦，好过她发现她苦苦等来的是一只猪！”\n　　“猪怎么啦？猪怎么啦！”小白龙叫道：“我就觉得猪挺可爱！猪好的很！猪会笑，会哭，比天上很多神仙都好！”\n　　“可我不能接受——我可以是一只猪，可我不能让她为我……你又为什么不告诉唐僧你是谁？”"}]}
{"conversation": [{"input": "", "output": "“可我不能接受——我可以是一只猪，可我不能让她为我……你又为什么不告诉唐僧你是谁？”\n　　小白龙呆住了，半晌，她扬起手重重打在猪八戒脸上。\n　　“猪八戒你……你为什么……为什么要把不能说的话全说出来？”\n　　她也跪在了地上，嘤嘤的哭泣。\n　　“这就是命运啊！无比神奇美妙的命运啊！”猪八戒大叫道：“需要多么高的智慧，才能想出这些绝妙的安排啊！伟大的上苍啊，众生都战栗在你的威严之下！”\n　　他狂笑起来。\n　　他再回头时，看见火焰已烧入了阿月的宫殿。\n　　猪八戒忽的一转身，又冲了回去。\n　　火焰已烧着了阿月的裙角，但她还在地上用手指慢慢摆着她的银砂。\n　　忽然一只猪冲了进来，狠狠的踩着她裙上的火苗。\n　　阿月惊异的看着这只猪。\n　　那猪却不敢看她。\n　　火焰一退，又扑过来。猪八戒发出狂怒的吼声，用肥大的身躯去扑向火焰。\n　　忽然阿月从背后抱住了他。\n　　“天篷……天篷，你好……”\n　　猪八戒感到眼泪滴在他的背上，他笑了。\n　　火焰猛一卷，吞没了猪八戒还没完全绽开的笑容。\n　　小白龙站在远处，望着火焰奔涌的银河。\n　　“猪八戒，你好了，终于和你的爱人在一起了。只剩下我一个……我一定要找到他，我不想一个人死去……不……”\n　　她一转身，没入了茫茫风雪。\n　　孙悟空重回到了天界。\n　　“是我撕去了生死薄，是我捣毁了天地伦常！哈哈哈哈！你们颤抖吧！原来恐惧是如此的美妙，死亡是如此的幸福啊！哈哈，哈哈哈哈！”\n　　那个灵霄宝殿高端的妖猴还在大声叫嚣。\n　　“求饶吧，而我将不赦免你们！哈哈哈哈！”\n　　孙悟空望着灵霄殿上的那个狂笑的猴子：“他疯了，他必须死，是吗？”\n　　“我要天下再无我战不胜之物。”\n　　他忽然觉的很累了。\n　　方寸山那个孱弱而充满希望的小猴子，真的是他？\n　　而现在，他具备着令人恐惧的力量，却更感到自己的无力。\n　　为什么要让一个已无力做为的人去看他少年时的理想？\n　　另一个孙悟空的声音还在狂喊：“你们杀不死我！打不败我！”\n　　他又能战胜什么？他除了毁灭什么也做不了了。\n　　孙悟空每向前走一步，就觉得自己变老一些，但他尽量把自己的头昂起来，尽量把步子迈的更稳一点。\n　　火中不见了人影，只有他自己和那个疯狂的笑声。\n　　到了，灵霄宝殿上，那个声音还在叫着：“我是不可战胜的！不可战胜，谁也不能打败我，谁也不能！”\n　　孙悟空深吸了一口气，纵身而起。"}]}
{"conversation": [{"input": "", "output": "孙悟空深吸了一口气，纵身而起。\n　　他高举着金箍棒，向上飞着，穿着那重重烟幕，他终于看见了那个火焰中赤裸着，执着一根金箍棒，站在灵霄宝殿最高处，向天下叫骂的猴子。\n　　他双手猛击了下去。\n　　他看见的，是那个惊愕的眼神。"}]}
{"conversation": [{"input": "", "output": "第十九章\n　　紫霞望着火焰与雪花交织的天空，她想：若是等一会那个胜利者跳回她的身边，她该不该相信他？\n　　那个在天神的痛苦惊惶中狂笑的孙悟空。\n　　那个在西行路上心事重重的孙悟空。\n　　那个在恶梦中惊醒，掩饰不住心中恐惧的孙悟空。\n　　那个锁妖柱上眼睛暗淡下去的孙悟空。\n　　她忽然发现原来她从来不知道孙悟空该是什么样子。\n　　她只有心中的那个孙悟空，那个披黄金战甲，视天神如无物的凛凛英雄。可是那个把天捅破的恶魔，那个抱头喊“不要烧我的花果山”的痛苦的猴子，为什么也是孙悟空？\n　　她心念一闪，她究竟希望谁活着回到她面前？但她立刻不再让自己去想这个问题。\n　　风雪中。\n　　孙悟空发现自己遇上了从未见过的对手。\n　　如果自己的每一举动都在对方的预料之中，那这仗就没法打了。\n　　孙悟空觉得自己在同一个幻影作战，每次认为自己要击中他了，却又被对手奇迹般的避开。\n　　他施展出了所有的解数，一瞬之间变幻几十个位置，攻出上百招，他几乎是在用速度同时从四面八方向对手击出，每次对手的身影都被他笼罩在幻化出的千万棒之下，可是，每次金箍棒击下，却又只击中了空气。\n　　他的力量向四方激射，就算对手有与他相同的速度，除了跳出圈外也是没有可能不招架却又不被击中的。因为攻击就象太阳的万道光线没有死角。\n　　似乎只有一种可能——对手并不存在。\n　　但有时他下意识的一挥，竟就与对手的金箍棒相撞！\n　　对方显然在回击，只不过他的棒法密不透风，对手每一次都无法攻入。\n　　而他也居然也无法看清对方的招式来路，这似乎又是一种不可能，对手的速度难道已经到了让他无法看清的地步？\n　　不，孙悟空忽然想到，之所以他看不清对方的招式，正是对方在和他一样，同时向四面八方攻击而不是只对他的缘故。\n　　原来对方也和他一样，无法击中目标。\n　　而自己看不清对手招式，无法刻意躲避，正如阳光是只能遮挡无法避开一样。而这样对手居然也击不中自己，好象同样是无法理解的事。\n　　“铛！”双棒再一次相撞在了一起，孙悟空觉得自己象是用力击在了钢铁上，金箍棒嗡的鸣起来，震荡从手心直传到心脏。\n　　而钢铁也是应该被砸烂的，世上还有金箍棒所不能毁坏的东西么？也许只有金箍棒本身而已。\n　　孙悟空心中一惊，难道……\n　　他每次可以击中对手之时，也是对手可以击中自己之时！所以才双棒相击，力量互消。\n　　他究竟在和什么做战？\n　　这样下去，战斗也许是永不能分出胜负的。"}]}
{"conversation": [{"input": "", "output": "他究竟在和什么做战？\n　　这样下去，战斗也许是永不能分出胜负的。\n　　“你杀了他，紧箍咒自然就解除了……”观音的话犹响在耳边。\n　　我不能输，我一定要胜！孙悟空想，他大吼一声，棒舞的更快更急，再快再急！“我就不信打不中你！”\n　　而诸神只听见，风雪中的兵器相击声越来越密了，最后叮叮铛铛的连成一片，成为一种刺耳的嚣鸣。\n　　战斗仿佛没有结束的时候，他们不知连续拼杀了多久。\n　　四周的一切已经都不再重要了，火光，风声，叫喊，一切都已消失。\n　　唯剩下一种意志，决不能让“失败”这两个字的阴影出现在自己的脑海。\n　　所以孙悟空已不能停下，尽管他觉得那场战斗的怪异。尽管还是捕捉不到对手的影子。尽管他有时怀疑自己独自在世界上疯狂的挥舞着金箍棒。\n　　当两个孙悟空都快用尽最后一点力量的时候，如来出现了。\n　　“佛祖，两个孙悟空究竟哪个是真啊？”巨灵神问。\n　　如来笑道：“待我分给你看。”\n　　“孙悟空。”他向那斗成一片的二人道。\n　　两人全跳了开来，“叫俺老孙叫甚？”\n　　“孙悟空，你若跳的出我掌心，便把天宫让你，若跳不出时，你便老实下界，再修几劫，却来争吵。”如来道。\n　　“你在和谁和话？”孙悟空道。\n　　忽然那只没戴金箍的猴子狂笑起来。\n　　他柱棒立在那里，大风卷起他的红色披风，他道“呸！”\n　　“什么？”\n　　“我现在就不已在你的掌心外么？”猴子狂笑道，“谁要与你赌，老孙很忙，还有很多地方要拆，没空陪你耍子。”\n　　这个场景好熟悉啊，可又想不起来哪里见过。\n　　他看见了紫霞，她正望着火焰中心，凝望那个身影。\n　　“你不想回花果山么？”如来一挥手，云散开了，露出一片青翠群山。\n　　“花果山……是了，花果山，漫山的花，漫山的果，漫山的朋友……回花果山……回家。”那猴子眼望天外，流露憧憬之光。\n　　“可是花果山已经毁了，没有了，没有花果，没有生灵……”猴子接着喃喃道，忽然转头怒视着诸神，“是你们毁了它，毁了他们！我已经什么都没有了！你们也什么都不会有！啊——！”\n　　他大叫一声，冲向诸神。\n　　如来笑笑，将五指伸了出去。\n　　一道巨大的力量将那猴子打翻在地，他再次跳起来，又被击倒，他再次站起来……\n　　“你还不动手，更待何时？”那个声音说道。\n　　孙悟空一震，是在叫他么？他刚才几乎以为那个挣扎着的就是自己。\n　　那不是我，是的幸好那不是我。"}]}
{"conversation": [{"input": "", "output": "孙悟空一震，是在叫他么？他刚才几乎以为那个挣扎着的就是自己。\n　　那不是我，是的幸好那不是我。\n　　我是孙悟空，孙悟空怎么可能忍受那样的失败？怎么可能接受那种毫无胜利希望的战斗。\n　　他感到有什么就要发生了。\n　　果然，倒下的妖猴突然再次猛的跃了起来。\n　　“我——不——认——输！”\n　　他发出了野兽般的吼叫，血从他的眼睛里喷了出来。\n　　孙悟空知道，这是他最后一次的跃起了。\n　　他象一个静伏的猎手等待着这样一个机会。\n　　孙悟空蹲身，曲足，起跳，那一瞬棒已在手。\n　　一道纯正的金光，一个完美的弧线，一次旷古绝后的进击。\n　　“不——————”一声绝望的呼喊。是紫霞。\n　　孙悟空听出了那个声音。\n　　他不由一回头。挥出的手一慢。\n　　那只是一瞬中的一瞬。\n　　另一个悟空出手了。\n　　孙悟空站在那里，看着脚下的战败者。\n　　他又一次胜利了，象每次与妖精的战斗一样，他总是最后的胜利者。\n　　等一等，众神都在交头结耳议论着，倒底是谁死了，谁活着。\n　　死的真的是妖猴？\n　　或者，倒在地上那个才是他自己呢。\n　　他摸了摸头上，还好，金箍儿还在。\n　　那是证明他是孙悟空的唯一标志。\n　　那是胜利者的金冠。\n　　可是那个猴子为什么也会剧痛呢？\n　　紫霞一步步的走了过来。\n　　她是来拥抱胜利者的么？\n　　她来到了他的面前，却跪了下去。\n　　跪在了倒在地上的那只猴子的身边。\n　　她哭了。\n　　她握起那只妖猴的手。就是刚才本应拿金箍棒打中他却伸向了紫霞的那只手。\n　　她把那只手轻轻的掰开。\n　　那手里，是一条紫色的纱巾。\n　　孙悟空忽然觉得身体里什么东西裂开了，象是一块石头崩碎了。"}]}
{"conversation": [{"input": "", "output": "第二十章\n　　“那边那个，却是六耳猕猴。”如来道。\n　　孙悟空抬起头来惊愕的看着如来。\n　　“你还不现出原形？”如来道。“你打死了唐僧，打死了龙王，打死了孙悟空，罪恶滔天，佛有好生之德，你跪下皈依，承认你是六耳猕猴，便随我上灵山修正果去。”\n　　孙悟空忽然明白了什么。\n　　他忽然狂笑起来，“六耳猕猴？哈哈哈！我是六耳猕猴？”\n　　血从他的七窍中开始流下来，那是太久的战斗而震坏了五脏，也许是笑的太厉害，而他突然跳了起来，直越向如来而去：“天地生我孙悟空！——看棒！”\n　　他喝的是那么响亮，使出了他最后的所有力量。\n　　那个身影，以一种无以伦比的速度冲向天地间最至高无上的意志。\n　　然而他落空了。\n　　那只是个幻影。\n　　当他落在地下时，他几乎已拿不起他的金箍棒了。\n　　但他仍在挣扎着站起来：“如来！出来！，是英雄面对面大战三百回合。”\n　　“哈哈哈哈……”那个声音在虚空中大笑了，“你战不胜我，因为我无本无根，以空为凭，而你却是欲望化出的实物。”\n　　“如来！出来与我一战！”\n　　“哈哈哈哈……”那声音仍在虚无中笑了。\n　　“如来……出来……与我一战！”\n　　笑声中孙悟空忽然发现自己的意识在消失了，他开始模糊，他时而遐意的与紫霞坐在一起，时而又在面对着最强大的敌人。\n　　“我是谁？”他对紫霞说。\n　　“你是不肯放弃梦想的人。”紫霞含泪说。\n　　“……那……要与如来决战的又是谁？”\n　　“他……他是失去了一切，除了自己什么也没有了的人。”\n　　“那一个……更好些？”\n　　“我不管我不管，我只需要有一个人和我一起。”\n　　“可我将忘记所有的事……我……将失去了一切……因为……我不肯放弃！”\n　　“如来！出来与我一战！”孙悟空突然瞪大了眼睛，用了最后的力气高喊。\n　　一切幻影都消失了。所有的人都看清了，原来并没有过两个孙悟空。\n　　孙悟空死了。\n　　也许他从来就没活过来过。当年从炼丹炉中跳出来的，不过是那太强烈了的欲望。\n　　孙悟空在五百年前大闹天宫时就死了。\n　　这就是历史学家的结论。\n　　“你能猜出这个结局么？”如来问。\n　　“弟子未猜出。”观音道。\n　　“你呢？”\n　　“我也没有。”太上老君说。“佛祖之明慧，我实在服了，我可想不到能用这样的方式杀了孙悟空。”\n　　“可我也没猜出。”如来说。\n　　“我输了，原来世上真的有我不能预料之事。”如来道。\n　　“但是一切都在你的鼓掌间啊。”太上说。"}]}
{"conversation": [{"input": "", "output": "“我输了，原来世上真的有我不能预料之事。”如来道。\n　　“但是一切都在你的鼓掌间啊。”太上说。\n　　“不，他已经跳出去了。”如来道，“我用紧箍束住他的心中的真与善，只逼出他的恶与仇恨，他对生命只要还报着希望，就不能不与自己的力量争斗，但他不可能战胜自己，到时他就不得不求我为他分出是非，那时，我说孙悟空是如何，便是如何了。但是我还是算不到……”\n　　“……他宁愿死，也不肯输。”\n　　紫霞看着孙悟空，握住他的手。\n　　这次他真的死了？\n　　不，他分明好象还是随时会跳起来，吓你一跳，对你笑的那只顽皮的猴子。\n　　孙悟空，再逗逗我吧。\n　　她把手贴到了自己的脸上。\n　　那只手却渐渐冰凉了。\n　　“我要你记住你是一只猴子，因为你根本不用去学做神仙，本性比所有的神明都高贵。”\n　　泪水沿那只手滑落。\n　　天界的火还在烧着。\n　　“如来佛祖请快把火灭了吧。”玉帝说。\n　　“此乃天外之炎，无根而出，其源却是人间的欲望。心魔一去，其火就自灭了。”如来道。\n　　“这火是灭不了的。”紫霞说，“我们会做它的燃料。”\n　　她托起孙悟空的尸体，走向火焰。\n　　众神闪开一条路，他们还在忌惮着那个身躯。\n　　天火熊熊的烧着。\n　　在人间看去，天空中正幻化着浓烈的光彩，燃烧的巨云象是一幅巨大的穹顶画。\n　　“看哪，那是一只展翅的凤凰。”一老者说。\n　　“不！那是一个人挥舞着兵器跃起怒吼。”一个少年说。\n　　他们的旁边，一个青衣女孩也在仰望被映红的夜空，人们没注意她有一张极丑的脸和极晶莹的泪。\n　　当西游的历史并不存在，虚无时间中的人物又为什么而苦，为什么而喜呢？\n　　……\n　　“一切都结束了么？”王母不知从哪冒出来问。\n　　“等一等！”喊的人是沙悟静。\n　　他冲到太上老君的脚下，“麻烦你，麻烦你把脚抬一抬……”他举起一样细小的谁也看不清的东西，“我找到了，我终于找到了！哈哈哈哈，最后一片！最后一片哪！哈哈哈哈……”\n　　他颤抖着把琉璃盏捧到了王母面前。\n　　王母接过盏，歪着头看了看：“我要这东西还有什么用呢？”\n　　她一松手，那盏坠下，重新摔成粉末。\n　　“不——！”沙僧就那样看着那五百年凝聚修复的盏在一瞬间重新美丽绽开。\n　　他愣愣的站在那儿。\n　　渐渐的，他脸上的神情有了变化。\n　　“我要宰了你们！我要宰了你们这些兔崽子！来呀，我要杀了你们！”\n　　他歇斯底里的大吼着，可是所有的神都看着他笑，他们都在笑。\n　　哈哈大笑。"}]}
{"conversation": [{"input": "", "output": "他歇斯底里的大吼着，可是所有的神都看着他笑，他们都在笑。\n　　哈哈大笑。\n　　当五百年的光阴只是一个骗局，虚无时间中的人物又为什么而苦，为什么而喜呢？\n　　天宫的大火又烧了七天。终于熄灭了。\n　　诸神查找着废墟与灰烬，他们只看到两样东西。\n　　一块烧焦的石头，一根烧断的金箍。\n　　有人说，听见了那火中传来的歌声与笑声。\n　　有人说，曾看见有一道金光和一道紫气缠绕着从火中升起，向天际而去。\n　　当然更多人什么也不说。\n　　观音拿到了那根金箍。\n　　“我们的目标已完成，西游可以结束了么？”\n　　如来手中正握着那块石头。观音问。\n　　“他败了，但他败了么？他终于还是逃出了我的手掌。金蝉子，他胜了。”如来拿着那根断金箍沉吟着。\n　　他将手一挥，石头飞落下尘世。\n　　……\n　　阿瑶找到了那块石头，她把它埋在了一片焦土的花果山。\n　　多少年前那一幕又显现眼前……\n　　“花果山，什么时候才能重新长出花果来？不过，种子已经撒遍天下了。”孙悟空抓了一把地上的黑土，脸上露出孩童般的笑来。\n　　天边的雷鸣已然越来越近了。\n　　孙悟空靠在一棵焦树上，静静的等着。\n　　等到那一刹，黑暗的天空突然被一道巨大的闪电划开。\n　　孙悟空一跃而起，将金箍棒直指向苍穹。\n　　“来吧！”\n　　那一刻被电光照亮的他的身姿，千万年后仍凝固在传说之中。\n　　“如果下雨，这里就会长出花草来吧，我没有种子，如果上天知我心诚，就让石头也开花吧。”\n　　阿瑶割开自己的手腕，将血洒落土中。\n　　忽然，天空一声雷鸣，隆隆滚动。\n　　阿瑶抬起头。这时，第一滴雨水落在了她的头上。\n　　“下雨啦！孙悟空，你看……下雨……下雨了……花一定会长出来的！”阿瑶喜极而泣，仰天高喊。\n　　天空中，黑云后，一条白色的龙翻动着。\n　　远处天兵的战车隆隆驶来，天将的喊叫已可闻：“是谁犯天条在花果山私降雨水！”\n　　“唐僧，孙悟空，猪八戒，这是我能为你们做的最后一件事了。”小白龙想。\n　　“别了，永别了！”\n　　纷纷落叶飘向大地，白雪下种子沉睡，一朵花开了又迅速枯萎，在流转的光的阴影中，星图不断变幻，海水中矗起高山，草木几百代的荣枯，总有一片片的迎风挺立，酷似它们的祖先。\n　　怎能忘了西游？"}]}
{"conversation": [{"input": "", "output": "篇外：花果山\n　　“很久很久以前，没有山，没有树，什么都没有，只有一片大海，无边的大海。”\n　　“连老爷爷都没有么？”松鼠问。\n　　“呵呵没有，连老爷爷的爷爷都没有。”老树说，“当我刚从地里长出来的那一天，哦，那是很远很远的事了，那一天离我已经有三百丈长了，我也曾经是一颗种子，曾经是一颗小苗，还没有叶子的一半高……”老树陷入了悠长的回忆，“那是哪一年呢？我身上的年轮有九百圈了，我刚出生时候，我身边的是些谁呢？”\n　　“有我么？”松鼠蹦着高问。\n　　“小鹿你不要打岔，你那时也还是一颗种子哩。”果子熊说。\n　　“我也是从地里长出来的么？哦，为什么我没有叶子呢？”松鼠摊开自己的小爪看看，很难过的说。\n　　“可你能摆脱泥土的缁畔，可以自由的奔跑，我也羡慕你啊。”老树说。\n　　“可我哪也不想去，我只想听老树爷爷讲故事。”\n　　“可是我所见的也是有限的，这么多年我为了看到更多的东西不断的生长，但视野之外的东西总是无限的，我终于有累的那一天，再也长不动了，那时候，小松鼠你已到过了很多地方，看见了很多我所永远见不到的景色，那时候，松鼠你会不会回来，把你看见的告诉我呢？”\n　　“会的，一定会的！”松鼠跳着说，“我会每天去旅行，然后把我看见的回来告诉你。”\n　　“呵呵，你会长大的，会越走越远，终于没法每天赶回来……”老树又沉吟了，“我是多么想看到大海啊，每年都有海鸟的羽毛飘落，带来海洋的气息……”\n　　“大海？它在哪？”\n　　“听说，你一直爬到这块大地最高的地方，就可以知道世界是什么样的了。”\n　　“我这就去！”\n　　“小鹿，等等我。”袋袋熊和飞行猪叫着，可松鼠已经在巨大的树枝间三纵两纵没影了。\n　　于是松鼠开始了她漫长的奔跑，她爬下巨大的大青树。在大青树的树荫里跑着，她从来没跑出过那里，那是他们的王国。树荫下有星星草一家，复兰花一家，野翠儿一家，还有无数的花草，小虫儿。他们总是很忙，蝴蝶忙着说很多话，他上下翻飞与每一朵花说笑个没完。蜗牛又在忙爬树，但他总是没有恒心，每当爬到象剑兰那么高的时候他就会停下来兴奋的和她说话，然后不知不觉的往下滑，等他滑到底一天也就过去了，第二天他又会爬上来，剑兰总是扬着高傲的头说他很烦。但每天早上起来她还是扬着头等蜗牛来和她说话。当松鼠迅捷的从他头上跃过去时，蜗牛吓的一闭眼，然后叹道：“哦，什么时候我能练到象松鼠小鹿一样一天在大青树上爬二十个来回呢？那样我一天就可以和剑兰姐姐聊二十次了。”"}]}
{"conversation": [{"input": "", "output": "松鼠跑出了大青树的影子，她发现原来世界是由无数的影子组成的，影子与影子之间，是闪耀的边界，她在影子中跳跃着，在陌生的视野中她感到惊喜而慌张，心中也象那光与影在交错着。森林的上空闪耀着无数的亮光，摇摆着，使人眩目。\n　　她选了一个方向跑了下去。\n　　松鼠觉得自己已经跑了上千里，她今天跑的路比她这一辈子加起来还要多，当然她只出生了十一个月。\n　　“我应该快跑到世界的尽头了，我跑了多么远啊，边界在哪里呢？”她停下来问路边的那棵细红果，“世界的边界在哪里啊？”\n　　“边界？我这里是世界的中心啊，你从那里跑来的？”\n　　“什么？我那儿才是世界的中心啊，我可是从大青树来的，跑了那么长的路。”\n　　“大青树？是那棵大青树么？”\n　　松鼠一回头，她看见层层树冠之上，九百岁的老树正立着，自己仿佛还在他脚下。\n　　松鼠已经看见了它，那座奇特的石峰，它也象一棵树从大地中长了出来，但它那么高，它长了多少年呢？\n　　“站到那上面，就能看到世界的边界了吧。”\n　　她向山脚奔了过去，渐渐成为高耸入云的石峰边一个无边看清的小点。\n　　松鼠终于登上了高峰，她来到悬崖的边缘，青色的云散开了，巨木变成了小草，森林之外，是一片金色的带子环绕。她把头扬的更高，看向远处，突然那一片无边无际的蓝色，向她汹涌而来。\n　　那是……海。我听到它的声音了。呼——呼——象夜间的风声，它在呼吸！\n　　她欢呼起来，蹦跳着，忽然发现自己站的地方没有一个人。\n　　“没人来到过这里么？没人看到过我看到过的景色么？我要告诉谁我的幸福？有谁知道？”她的声音从峰顶荡开去，消散在雾气中。\n　　山顶是一片空旷，只有一块石头立在平地中间，它不与山体相连，仿佛并不是大山的一部分，而会有谁把它放在这里呢？\n　　“石头，你为什么一个人站在这？”\n　　“你在听海的声音么？”\n　　“你在这多久了？没人与你说话你不闷么？”松鼠绕着石头转来转去，而石头不说话。\n　　松鼠把脸贴在石头上，好象在仔细听着什么。过了好久，她慢慢的退开了，蹑手蹑脚仿佛怕惊动了什么。\n　　“我是谁？”这一天他们坐在大青树上乘凉，石头说。\n　　“你是石头啊。”松鼠低头挠着爪子说。\n　　“我不是一只猴子么？”\n　　“是啊？”\n　　“可这世界上有很多的猴子，他们都是我吗？”\n　　“嗯……”松鼠很认真的想了想，“我只知道这世界上有很多松鼠，但他们都不是我。猴子我就不清楚了。”"}]}
{"conversation": [{"input": "", "output": "“是的，我不是他们，他们都在一起，我却在这里。”石猴低了头道。\n　　“他们不和你玩么？为什么？”\n　　“因为我和他们不一样。可是我虽然是石头里出来的，可还是一只猴子吧？”\n　　“嗯，我有一阵子想做大青树下那朵花，可她不肯和我换，后来我想做一只鹿，但是怎么也学不会跳远，我目前也只有做松鼠。”\n　　“和他们在一起，我就不记得自己了，可是我经常莫名的停下来，发现他们在跑而我自己却不动，我就很恐惧。”\n　　“你为你发现了自己而恐惧？”一个声音说。\n　　猴子和松鼠抬头，说话的是一片叶子。她友善的笑着：“我是一片叶子。”\n　　“我知道你是叶子。”\n　　“可是你知道我的名字叫一片叶子吗？我是说，我是我这一片。不是其它任何一片。”\n　　“我看都差不多。”\n　　“可是世界上只有我这一片叶子啊。”\n　　“嗯？”\n　　“我是说……”叶子有点着急，她卷卷她的边缘，想做做手势，可是随即又放弃了，“我一闭上眼睛，世界上就只有我自己，所以我就会害怕，一睁眼，看见那么多的自己，就很安心了。风一吹，我们沙沙啦的响着，我就在这些声音中知道了自己的存在，安心的睡去。”\n　　“可是很多叶子不见了，我一醒来，就不见了他们，不知道他们哪里去了，但又有新的叶子在我的视野里了。他们走的时候我不知道，这里有太多的叶子，我怕我会忘了自己，我怕别人会不知道有我，所以……”叶子怯怯的说，“我希望能有人叫我的名字，然后我就答应一声，然后我就知道自己还在，就可以幸福的入睡了。”\n　　“那我每天都叫你，我起床的时候就叫你，回来的时候也叫你。”松鼠说，“石头你也要我叫你么？”\n　　“不用了吧。”石猴说，“我要睡懒觉。”\n　　“石头。”松鼠一大早醒来了就叫。随后她笑了，“一片叶子。”她叫。\n　　“诶。”有人答应了。\n　　“嗯。”松鼠高兴的要走，那片叶子却说了：“你叫我干什么？”\n　　“不是你要我叫你的么？”\n　　“哪有啊？”叶子说。\n　　“糟了，我忘记是哪片叶子了。”松鼠叫道，“咦？换了树枝就会找不到她了么？”\n　　她抬起头，巨大的大青树上满天的叶子在抖动着，象绿色的海，无边无际。\n　　春天是“扑啦啦”拍动翅膀的声音，成千上万只有着宽大羽翼的鸟落在大青树上，它们背上是大海的蓝色，而腹上又是云的纯白。\n　　“你们是从哪里来的啊？我怎么从来就没见过你们啊？”\n　　“哈哈哈这是我们的家啊。我也没有见过你啊小家伙。”一只大鸟笑道，她的翅膀展开象一片云彩。"}]}
{"conversation": [{"input": "", "output": "“哈哈哈这是我们的家啊。我也没有见过你啊小家伙。”一只大鸟笑道，她的翅膀展开象一片云彩。\n　　“哎呀，树上开了好多好大的花啊！”石头从外面玩了回来，抬头一看惊叫着。\n　　“嘻嘻嘻好笨哦。”松鼠笑他。\n　　“比我还笨么？”有声音怯怯的问。\n　　“傻小鸟，叫你阿笨就真以为自己笨啊。”大鸟笑着，把身后缩着的一只小鸟推出来，“他叫阿笨，也是今年才生的，第一次回老家，怕生哩。”\n　　松鼠抬了头看这有两个自己那么高的“小鸟。”：“啊你好帅啊！”\n　　“什么意思啊，从来没人这么说过我。”\n　　“就是，你好漂亮啊。这是布袋熊他们说我的词，现在我送给你哦。”\n　　“谢谢。”阿笨伸翅膀做了个拿的动作，“可是我比我爸爸妈妈长的都丑，没有他们那么大的翅膀，没有他们那么漂亮的羽毛，我为这难过了好几次，可他们总笑我笨。”\n　　“你会长大的啊，你会长成这里最大最漂亮的鸟的。”\n　　“真的吗？”阿笨高兴的拍翅膀大叫：“我会长大的，会长大的。”\n　　石头也坐在一边看着，不知为什么好象有些忧郁。\n　　“好大的水啊，谁能进去了再出来，我们就服了他。”众猴叫道。\n　　“对，哈哈哈！你敢么？”\n　　“你敢么？”\n　　“我去！”一只猴蹦出来，可刚到潭边做个跳的样子就嘻笑着折回来。\n　　“谁敢去啊？”\n　　“我……”一个微弱的声音说，可众猴跳着闹着，互相推搡着，乱成一团，追逐着四下蹦开了，没人听见这声音。\n　　石头一个人站在那，没有猴来问他敢不敢。他仰头看着潭那头那巨大吼叫的水帘，风一起，水雾扑面洒来，让人透不过气。\n　　入夜，山林一边安静，在蓝色的月光下，只有水帘依然轰鸣，把潭中的月亮击成银屑迸起来。\n　　一个小小的身影来到了潭边，他望了那瀑布起久，忽然跳了出去，“嗵”一声在离水帘老远的地方落进了潭里，淹的半死才爬上来。\n　　他又看了很久，然后再一次跳出去。\n　　“嗵”结果还是一样，这次他扑腾了更久才爬上来。\n　　他跪在潭边，手拄在石上，看着水一滴一滴从他头上滴下来，打湿石面。\n　　“我做不到。”\n　　“这个世界有很多事本是做不到的啊。”\n　　“谁？”猴子四下望，又抬起头，“月亮，是你么？”\n　　“嘻嘻嘻，笨猴。”松鼠从树上跳了下来，来到月光下的大石潭边，把大尾巴抱贴在脸边，“我长的象月亮么？”\n　　“有点，不过你不会发光。”\n　　“傻猴你为什么要往潭里跳啊，你学游泳么？”\n　　“我想跳进那瀑布里去。”\n　　“哈哈哈你好奇怪呦，瀑布里有吃的么？”"}]}
{"conversation": [{"input": "", "output": "“我想跳进那瀑布里去。”\n　　“哈哈哈你好奇怪呦，瀑布里有吃的么？”\n　　“没有……也许有。”\n　　“也许有？就为这个你一次次把自己淹个半死？”\n　　“不是，不是为了吃的，是……我也不知道，只是想知道自己能不能做到。”\n　　“做到了又怎么样呢？”\n　　“做到了，就快乐。”\n　　“很奇怪啊，你居然会因为不能吃的事情而快乐？”\n　　“呵呵是啊，”猴子也笑了，“我也不知道为什么？”\n　　“可是，”松鼠垂下了眼皮，有些难过的说，“那世上有那么多不能做到的事，你岂不是总是不能快乐？”\n　　“……我总在想，这个世界上有太阳，月亮，有远山，有云彩，有那么多我们看的到摸不到的东西，它们是可以触摸到的么？如果它们触摸不到，我怎么知道它们是真的有没有在那里呢？”\n　　“啊？”松鼠歪着头看天上月亮，“你说什么啊，人家都听不懂。”\n　　猴子站了起来，看着天上：“它们既然在那里，是能触摸的东西，就真的没有人能碰到它们？真的永远不可及的？如果一个地方是永远不可到达的，那那个地方还存在么？我们来到这个世界上，却知道有永远不可能碰到的东西，永远不可能做到的事，一想到这个，我就悲伤。”\n　　“可以啊，可以触到啊。”松鼠懒洋洋举起了小爪，“你看，现在月亮不正在握着我的手么？”\n　　猴子回头，看见松鼠掌上的蓝色月光，仿佛在那小小掌心流动。他怔了。\n　　“请问我可以吃你么？”这天，一只老虎轻轻的走过来，怯怯的问。\n　　“你第一次出来捕食么？”松鼠歪了头问。其他的猴儿早窜上树去。\n　　老虎红着脸点了点头。\n　　“那你以前吃什么？”\n　　“……”\n　　“什么？”\n　　“吃奶。”\n　　很多猴子笑的从树上掉了下来，笑的爬不上去。\n　　“我不想成为一只吃人的老虎，可是……我妈妈不在了。我必须活下去。”\n　　“可是你吃我们，我们也会死的。”\n　　“……我真想能象你们一样吃果子。”\n　　“有时候你没有选择的。”一个声音说。\n　　松鼠转头惊讶的说：“石头。”\n　　“我也时常幻想着有一个地方可以没有任何的危险，可以不用做自己不愿做的事也能快乐的生活。但好象没有人能做到这一点。”\n　　“可以的。”老虎阿明想了想说，“你可以不做自己不想做的事情。我想那可以。”\n　　他看了在场的动物们一眼，转身走了。\n　　“他怎么能做到呢？”大家说。\n　　于是以后的日子里，有人看见老虎阿明经常静静趴在草地上看蝴蝶，有时候小鸟停在它的身上，有一次他还帮助一只不学游泳的鸭子过了河。"}]}
{"conversation": [{"input": "", "output": "“他这不是活的很幸福么？”大家都说。\n　　入秋的日子里，老虎阿明看着蝴蝶飞舞安静的死了。小鸟仍停在他的身上，他已经不会调皮的用尾巴去逗它了。\n　　“这么幸福的日子什么要死呢？”大家说。\n　　石头越来越沉默了。忽然有一天他开始疯狂的游玩，山林间满是他的声音。\n　　那是一个狂欢的夜里，一只老猴默默的离开人群，往山深处走去。\n　　“你去哪儿？”石头坐在黑暗中问。\n　　老猴惊讶的看着这个远离喧闹在暗中独自坐着的猴子：“我去我该去的地方。”\n　　“你知道你该去哪里？可我总不知道。”\n　　“每个生灵都会去那个地方，那里很安静，很适合我这样的老家伙，而你就不同了，你是如此的年轻，你应该在月光下狂旋高叫，你要在天地间留下你的声音。”\n　　“可声音最终是要消散的。”石头说。\n　　“不，它不会停，你听。”\n　　不远的林间巨大石台上，猴子们的欢叫连成一片。被这种叫声所牵动，四方林间各种声音都此起彼伏的吼了起来。大森林哗哗的抖动着，不知是风扬起了这声浪，还是这声音激起了风。\n　　“我是多么的想融入这声音里啊，但是不行了，我再也喊不出来了，我不能让我低垂的腔调干扰了这合唱。当年我曾是多么的有力……你是从石头中蹦出来的吧，你总是忧虑，因为几万年来沉寂的你还在害怕着那林间飞速的跳跃，千百万扑面而来的事物，而你知道你能如此自由的掌握自己的时间是极短暂，你能这样感受到自己自由的思考的时间是极短暂，为了这短暂的时光你要尽力的去抓住你所遇见的。要知你生命中所出现的，都是在漫长的时光中来到你的面前，去珍惜它们，孩子。”\n　　“我可不可以握紧着它们永远不失去？”\n　　“山外的大海中传说有不死的神龙，但他们太多数时孤独的沉在海底。纵然你可以留的住自己，你却留不住你身边的东西，看着身边所有的东西都改变，只剩下自己，那种无法承受的沉重是时间，没有人能承受那种重量。”\n　　“我会变的很强，强到可以承受一切。”\n　　“真的有那样顽强的生命么？就算他能承受一切可以他最后也会被越来越沉重的自己所压倒。因为他又怎么能比自己更强。呵呵我糊涂了，我搞不清这些道理，也许是可以的吧。来，尝尝这个。”老猴把一个椰壶递过来。\n　　“这是什么？”\n　　“这是‘得到’，它是果实消失形体后变成的东西。它可以让你忘记自己，从而和这世界合成一体，喝下它你会觉得你就是这森林，这月亮，这河。”\n　　石头咕嘟嘟喝了下去，一会儿他站了起来，开始高兴的笑。\n　　“你是谁？”老猴问。"}]}
{"conversation": [{"input": "", "output": "石头咕嘟嘟喝了下去，一会儿他站了起来，开始高兴的笑。\n　　“你是谁？”老猴问。\n　　“我就是天，我就是所有！我最大！”石头涨红了脸，打了个嗝，开始手舞足蹈，忽然他伸开双臂狂啸起来，石上的猴群呼应起来，他纵身三下两下攀上石台，加入到猴群的狂舞中去了。\n　　“你看，你不就是已得到了一切么？”老猴看着石台上的影子，良久，默默转身走向大山的深处。\n　　秋更深了，翔鸟一家要启程了。\n　　“小笨不要走，我会难过的。”松鼠说。\n　　“我明年还会回来的。”小笨说。\n　　“可是你呆的时间太短了，你还没有找到更多的朋友。为什么一定要分别那么久？”\n　　“我也不知道，为什么太阳会一会远一会近移来移去，我们要追着太阳不能离它太远，所以注定了要一生都花在奔波上，真正能停下来生活的日子只有一点，不过我在路上都会一直想着，为着这一点的相聚时光我都会尽力的飞翔。”\n　　“你说每年的路上都有许多鸟不能到达。”\n　　“那不会是我了，我还年轻，但我的父母……我会跟着他们，当他们飞不动了，他们会掉进大海里，我知道终于有那么一天，没有翔鸟是死在窝里的，我们在大洋上空飞越，直到最后投入大洋，就是这样。”\n　　“阿笨为什么你忽然懂了这么多？”\n　　“从我知道我会长大的那一天起吧。”阿笨握住松鼠的手，“我们都会长大的，那时我们就更漂亮了，虽然那漫长的旅途中我们会变的衰老，但为了那生命中最绚丽的年华我们都会不后悔的奔向那一刻的。是吗？”\n　　松鼠挠了挠头。她好象没懂，但她觉得难过而又盼望着。\n　　我也要走了，终于那一天石猴说。\n　　松鼠的大眼睛看着他没说话，她奇怪自己好象早知道这一天会来到。\n　　“我不知道什么么要因为失去而忧伤，为什么为了时光短暂而愁虑。我要去找到那力量，让所有的生命都超越界限，让所有的花同时在大地上开放。让想飞的就能自由飞翔，让所有人和他们喜欢的永远的在一起。”\n　　“可是，我喜欢的却要都离开我。”松鼠说。\n　　石猴已经上了木筏，松鼠在当初她初见石头的那座高山上看着他变成海上一个小点。\n　　“这就是长大么？为什么，为什么要去的那么急？”松鼠抱住自己的尾巴，哭了。\n　　那一天松鼠醒来了，天地忽然变的安静，没有翔鸟的扑翅声，没有众猴们的吵闹。她抬起头，那一片海已变成金黄，很多叶子飘然而下，落向遥远的大地。\n　　这时她听见一个声音轻声的说：“再见了。”\n　　“你是谁？你在哪？”\n　　“我是一片叶子啊，你看见我了吗？我在这。”"}]}
{"conversation": [{"input": "", "output": "“你是谁？你在哪？”\n　　“我是一片叶子啊，你看见我了吗？我在这。”\n　　松鼠转着身子四周看着，无数的叶子从她身边飘过。\n　　“你在哪啊？”\n　　“我在这。我在这。”无数的声音说到，“我在，记住我，我曾经在……”\n　　松鼠猛的跳起来，在树枝间飞快的往下追着。\n　　“一片叶子，一片叶子！”她大喊。\n　　“谢谢你。”她又听见了那个细细的声音，“我知道我在，明年，你再在枝头上叫我的名字吧。再见了……”\n　　松鼠终于追不上他们，她跳到枝头向下挥着手，“再见了。再见——”"}]}
{"conversation": [{"input": "", "output": "版权信息\n书名：西游原旨\n作者：刘一明\n出版社：中央编译出版社\n出版时间：2014-06-01\nISBN：9787511722133\n目录\n版权信息\n《西游原旨》序\n栖云山道人《西游原旨》叙\n读法诗结序\n叙\n悟元子注《西游原旨》序\n《西游原旨》读法\n《西游原旨》诗结\n《西游原旨》歌\n第一回 灵根育孕源流出 心性修持大道生\n第二回 悟彻菩提真妙理 断魔归本合元神\n第三回 四海千山皆拱伏 九幽十类尽除名\n第四回 官封弼马心何足 名注齐天意未宁\n第五回 乱蟠桃大圣偷丹 反天宫诸神捉怪\n第六回 观音赴会问原因 小圣施威降大圣\n第七回 八卦炉中逃大圣 五行山下定心猿\n第八回 我佛造经传极乐 观音奉旨上长安\n第九回 陈光蕊赴任逢灾 江流僧复仇报本\n第十回 老龙王拙计犯天条 魏丞相遗书托冥吏\n第十一回 游地府太宗还魂 进瓜果刘全续配\n第十二回 玄奘秉诚建大会 观音显像化金蝉\n第十三回 陷虎穴金星解厄 双叉岭伯钦留僧\n第十四回 心猿归正 六贼无踪\n第十五回 蛇盘山诸神暗佑 鹰愁涧意马收缰\n第十六回 观音院僧谋宝贝 黑风山怪窃袈裟\n第十七回 孙行者大闹黑风山 观世音收伏熊罴怪\n第十八回 观音院唐僧脱难 高老庄大圣降魔\n第十九回 云栈洞悟空收八戒 浮屠山玄奘受心经\n第二十回 黄风岭唐僧有难 半山中八戒争先\n第二十一回 护法设庄留大圣 须弥灵吉定风魔\n第二十二回 八戒大战流沙河 木叉奉法收悟净\n第二十三回 三藏不忘本 四圣试禅心\n第二十四回 万寿山大仙留故友 五庄观行者窃人参\n第二十五回 镇元仙赶捉取经僧 孙行者大闹五庄观\n第二十六回 孙悟空三岛求方 观世音甘泉活树\n第二十七回 尸魔三戏唐三藏 圣僧恨逐美猴王\n第二十八回 花果山群猴聚义 黑松林三藏逢魔\n第二十九回 脱难江流来国土 承恩八戒转山林\n第三十回 邪魔侵正法 意马忆心猿\n第三十一回 猪八戒义激猴王 孙行者智降妖怪\n第三十二回 平顶山功曹传信 莲花洞木母逢灾\n第三十三回 外道迷真性 元神助本心\n第三十四回 魔王巧算困心猿 大圣腾挪骗宝贝\n第三十五回 外道施威欺正性 心猿获宝伏邪魔\n第三十六回 心猿正处诸缘伏 劈破旁门见月明\n第三十七回 鬼王夜谒唐三藏 悟空神化引婴儿\n第三十八回 婴儿问母知邪正 金木参玄见假真\n第三十九回 一粒金丹天上得 三年故主世间生\n第四十回 婴儿戏化禅心乱 猿马刀圭木母空\n第四十一回 心猿遭火败 木母被魔擒\n第四十二回 大圣殷勤拜南海 观音慈善缚红孩"}]}
{"conversation": [{"input": "", "output": "第四十一回 心猿遭火败 木母被魔擒\n第四十二回 大圣殷勤拜南海 观音慈善缚红孩\n第四十三回 黑河妖孽擒僧去 西洋龙子捉鼍回\n第四十四回 法身元运逢车力 心正妖邪度脊关\n第四十五回 三清观大圣留名 车迟国猴王显法\n第四十六回 外道弄强欺正法 心猿显圣灭诸邪\n第四十七回 圣僧夜阻通天河 金木垂慈救小童\n第四十八回 魔弄寒风飘大雪 僧思拜佛履层冰\n第四十九回 三藏有灾沉水宅 观音救难现鱼篮\n第五十回 情乱性从因爱欲 神昏心动遇魔头\n第五十一回 心猿空用千般计 水火无功难炼魔\n第五十二回 悟空大闹金兜洞 如来暗示主人公\n第五十三回 神主吞餐怀鬼孕 黄婆运水解邪胎\n第五十四回 法性西来逢女国 心猿定计脱烟花\n第五十五回 色邪淫戏唐三藏 性正修持不坏身\n第五十六回 神狂诛草寇 道昧放心猿\n第五十七回 真行者落伽山诉苦 假猴王水帘洞誊文\n第五十八回 二心搅乱大乾坤 一体难修真寂灭\n第五十九回 唐三藏路阻火焰山 孙行者一调芭蕉扇\n第六十回 牛魔王罢战赴华筵 孙行者二调芭蕉扇\n第六十一回 猪八戒助力破魔王 孙行者三调芭蕉扇\n第六十二回 涤垢洗心惟扫塔 缚魔归正乃修身\n第六十三回 二僧荡怪闹龙宫 群圣除邪获宝贝\n第六十四回 荆棘岭悟能努力 木仙庵三藏谈诗\n第六十五回 妖邪假设小雷音 四众皆遭大厄难\n第六十六回 诸神遭毒手 弥勒缚妖魔\n第六十七回 拯救驼罗禅性稳 脱离秽污道心清\n第六十八回 朱紫国唐僧论前世 孙行者施为三折肱\n第六十九回 心主夜间修药物 君王筵上论妖邪\n第七十回 妖魔宝放烟沙火 悟空计盗紫金铃\n第七十一回 行者假名降怪犼 观音现像伏妖王\n第七十二回 盘丝洞七情迷本 濯垢泉八戒忘形\n第七十三回 情因旧恨生灾毒 心主遭魔幸破光\n第七十四回 长庚传报魔头狠 行者施为变化能\n第七十五回 心猿钻透阴阳窍 魔主还归大道真\n第七十六回 心神居舍魔归性 木母同降怪体真\n第七十七回 群魔欺本性 一体拜真如\n第七十八回 比丘怜子遣阴神 金殿识魔谈道德\n第七十九回 寻洞擒妖逢老寿 当朝正主救婴儿\n第八十回 姹女育阳求配偶 心猿护主识妖邪\n第八十一回 镇海寺心猿知怪 黑松林三众寻师\n第八十二回 姹女求阳 元神护道\n第八十三回 心猿识得丹头 姹女还归本性\n第八十四回 难灭伽持圆大觉 法王成正体天然\n第八十五回 心猿妒木母 魔主计吞禅\n第八十六回 木母助威征怪物 金公施法灭妖邪\n第八十七回 凤仙郡冒天致旱 孙大圣劝善施霖"}]}
{"conversation": [{"input": "", "output": "第八十六回 木母助威征怪物 金公施法灭妖邪\n第八十七回 凤仙郡冒天致旱 孙大圣劝善施霖\n第八十八回 禅到玉华施法会 心猿木土授门人\n第八十九回 黄狮精虚设钉耙会 金木土计闹豹头山\n第九十回 师狮授受同归一 盗道缠禅静九灵\n第九十一回 金平府元夜观灯 玄英洞唐僧供状\n第九十二回 三僧大战青龙山 四星挟捉犀牛怪\n第九十三回 给孤园问古谈因 天竺国朝王遇偶\n第九十四回 四僧宴乐御花园 一怪空怀情欲喜\n第九十五回 假合形骸擒玉兔 真阴归正会灵元\n第九十六回 寇员外喜待高僧 唐长老不贪富贵\n第九十七回 金酬外护遭魔毒 圣显幽魂救本原\n第九十八回 猿熟马驯方脱壳 功成行满见真如\n第九十九回 九九数完魔铲尽 三三行满道归根\n第一百回 径回东土 五圣成真"}]}
{"conversation": [{"input": "", "output": "道教修真图\n《西游原旨》序\n《西游记》者，元初龙门教祖长春丘真君之所著也。其书阐三教一家之理，传性命双修之道，俗语常言中暗藏天机，戏谑笑谈处显露心法。古人所不敢道者，真君道之；古人所不敢泄者，真君泄之。一章一篇，皆从身体力行处写来；一辞一意，俱在真履实践中发出。其造化枢纽，修养窍妙，无不详明且备。可谓拔天根而钻鬼窟，开生门而闭死户，实还元返本之源流，归根复命之阶梯。悟之者，在儒即可成圣，在释即可成佛，在道即可成仙。不待走十万八千之路，而三藏真经可取；不必遭八十一难之苦，而一筋斗云可过；不必用降妖除怪之法，而一金箍棒可毕。盖西天取经，演《法华》、《金刚》之三昧；四众白马，发《河》、《洛》、《周易》之天机；九九归真，明《参同》、《悟真》之奥妙；千魔百怪，劈异端傍门之妄作；穹历异邦，指脚踏实地之工程。三藏收三徒而到西天，能尽性者必须至命；三徒归三藏而成正果，能了命者还当修性。贞观十三年上西，十四年回东，贞下有还元之秘要；如来造三藏真经，五圣取一藏传世，三五有合一之神功。全部要旨正在于此。其有裨于圣道，启发乎后学者，岂浅鲜哉！憺漪道人汪象旭，未达此意，妄议私猜，仅取一叶半简，以心猿意马毕其全旨，且注脚每多戏谑之语、妄诞之辞。噫！此解一出，不特埋没作者之心，亦且大误后世之志士，使千百世不知《西游》为何书者，皆自汪氏始，其遗害尚可言乎？继此，或目以顽空，或指为执相，或猜以采战，或疑为闺丹，千枝百叶，各出其说，凭心自造，奇奇怪怪，不可枚举。此孔子不得不哭麟，卞和不得不泣玉也。我国朝悟一子陈先生《真诠》一出，诸伪显然，教百年埋没之《西游》，至此方得释然矣。但其辞虽精，其理虽明，而于次第之间，仍未贯通，使当年原旨，犹不能尽彰，未免尽美而未尽善耳。予今不揣愚鲁，于每回之下，再三推敲，细微注释。有已经悟一子道破者，兹不复赘。有遗而未解、解而未详者，逐节绎出，分析层次，贯串一气。若包藏卦象，引证经书处，无不一一释明。俾有志于性命之学者，原始要终，一目了然。知此《西游》乃三教一家之理，性命双修之道，庶不惑于邪说淫辞，误入异端傍门之途。至于文墨之工拙，则非予之所计也。\n时大清乾隆四十三年岁次戊戌初秋三日\n素朴散人悟元子刘一明自叙于金城白道楼\n栖云山道人《西游原旨》叙"}]}
{"conversation": [{"input": "", "output": "时大清乾隆四十三年岁次戊戌初秋三日\n素朴散人悟元子刘一明自叙于金城白道楼\n栖云山道人《西游原旨》叙\n《阴符》、《清静》、《参同契》，丹经也。《西游》一书，为丘真君著作，人皆艳闻乐道，而未有能知其原旨者。其视《西游》也，几等之演义传奇而已。第于戊午之秋，得晤栖云山悟元道人于兰山之金天观，出其《修真辨难》、《阴符》《参同契》诸经注解，盖已大洩先天之秘，显示还丹之方。最后，出其《西游原旨》一书，其序其注，其诗其结，使丘真君微言妙旨，昭若日星，沛如江海。乃知《西游》一记，即《阴符》也，即《参同》也，《周易》也，《修真辨难》也。《西游原旨》之书一出，而一书之原还其原、旨归其旨，直使万世之读《西游》者，亦得旨知其旨、原还其原矣。道人之功夫，岂微哉？一灯照幽室，百邪自遁藏。从兹以往，人人读《西游》，人人知《原旨》；人人知《原旨》，人人得《西游》。迷津一筏，普渡万生，可以作人，可以作佛，可以作仙，道不远人，其在斯乎！其在斯乎！\n嘉庆三年中秋前三日癸卯科举人灵武冰香居士\n梁联第一峰甫浑然子薰沐拜题\n读法诗结序\n《西游原旨》，脱稿多年，今欲付梓，共诸知音。因通部本文注语，不下百万之字，孤茕一身，杖头百文，未得如愿。固镇瑞英谢君，义士也。与予厚交，素有刻刊之意，未行辞世。乃郎思孝思悌，欲了父愿，来山请事。予因所费极多，独立难成，仅摘刻读法四十五条，注解结尾，七言绝句诗一百首，分为上下二卷。虽语句不多，而通部大意皆包括在内，聊以为读《西游》者，助一烛之光。此予之愿，亦瑞英父子之愿也。\n大清嘉庆三年岁次戊午秋吉日\n素朴散人再叙于栖云山自在窝中\n叙"}]}
{"conversation": [{"input": "", "output": "大清嘉庆三年岁次戊午秋吉日\n素朴散人再叙于栖云山自在窝中\n叙\n尝读《庄子》斫轮之说，而不胜慨然也。圣贤四书六籍，如日月之经天、江河之行地，其为世所童而习、幼而安者，尽人而皆然也，顾安得尽人而领圣贤之精髓乎？审如是也，知龙门丘真人《西游记》一书，又何以读焉？其事怪诞而不经，其言游戏而无纪，读之者，孰不视为传奇小说乎？虽然，《庄子》抑又有言矣，筌者所以得鱼，得鱼而忘筌；蹄者所以得兔，得兔而忘蹄。盖欲得鱼兔，舍筌蹄，知无所藉；既得鱼兔，泥筌蹄，知何以自然？数百年来，有悟一子之《真诠》，而后读之者，始知《西游记》为修炼性命之书矣。然其中有缺焉而未解，解焉而未详者，则尽美而未尽善也。晋邑悟元子，同流杰士也。其于《阴符》、《道德》、《参同》、《悟真》，无不究心矣。间尝三复斯书，二十余年，细玩白文，详味诠注。始也由象以求言，由言以求意；继也得意而忘言，得言而忘象。更著《西游原旨》，并撰读法，缺者补之，略者详之，发悟一子之所未发，明悟一子之所未明，俾后之读《西游记》者，以为入门之筌蹄也。即由是而心领神会，以驯至于得鱼忘筌、得兔忘蹄焉，亦无不可也。岂必尽如斫轮之说，徒得古人之糟粕已耶？\n嘉庆己未春二月题于龙山书屋中\n皋邑介庵杨春和\n悟元子注《西游原旨》序\n大道传自太古，问答始于黄帝问道于广成子，言简意赅。由汉唐以来，神仙迭出，丹经日广，然皆发明微妙之旨，言理者多，言事者少。若是既有悟者，即有昧者。长春丘真人复以事明理，作《西游记》以释厄，欲观者因事明理，俾学人易悟。后人仍有错解，不悟立言之精义者。是书行于世，益尚不博。幸得悟一子陈先生作解注，详细指出书中之玄妙，奥义始明。然注中尚有未便直抉其精蕴者，亦有难于笔之于书者。今得悟元子刘先生《原旨》，其所未备者备，其所未明者明，以补陈注之缺。不但悟一子之注即成全璧，而长春真人作者之本意，亦尽阐发宣露无余蕴矣。使读《西游记》之学人，合而观之，一刹时间，爽然豁然，惺悟于二悟子之悟矣。余本世之武夫鲁汉，阅之尚觉开心快意，况世之文人墨士，阅之自必有触境入处。是二子之注，功翼《西游》；《西游》之书，功翼宗门玄教。自兹以往，悟而成道者，吾不知有恒沙之几多倍矣！\n嘉庆六年岁次辛酉三月三日序\n宁夏将军仍兼甘肃提督丰宁苏宁阿\n《西游原旨》读法"}]}
{"conversation": [{"input": "", "output": "嘉庆六年岁次辛酉三月三日序\n宁夏将军仍兼甘肃提督丰宁苏宁阿\n《西游原旨》读法\n1．《西游》之书，乃历圣口口相传、心心相印之大道。古人不敢言者，丘祖言之；古人不敢道者，丘祖道之。大露天机，所关最重。是书在处，有天神护守，读者须当净手焚香，诚敬开读。如觉闷倦，即合卷高供，不得亵慢。知此者，方可读《西游》。\n2．《西游》立言，与禅机颇同，其用意处，尽在言外。或藏于俗语常言中，或托于山川人物中，或在一笑一戏里分其邪正，或在一言一字上别其真假，或借假以发真，或从正以劈邪，千变万化，神出鬼没，最难测度。学者须要极深研几，莫在文字上隔靴搔痒。知此者，方可读《西游》。\n3．《西游》，神仙之书也，与才子之书不同。才子之书论世道，似真而实假；神仙之书谈天道，似假而实真。才子之书尚其文，词华而理浅；神仙之书尚其意，言淡而理深。知此者，方可读《西游》。\n4．《西游》贯通三教一家之理。在释则为《金刚》、《法华》，在儒则为《河》、《洛》、《周易》，在道则为《参同》、《悟真》。故以西天取经，发《金刚》、《法华》之秘；以九九归真，阐《参同》、《悟真》之幽；以唐僧师徒，演《河》、《洛》、《周易》之义。知此者，方可读《西游》。\n5．《西游》一案有一案之意，一回有一回之意，一句有一句之意，一字有一字之意，真人言不空发，字不虚下。读者须要行行着意，句句留心，一字不可轻放过去。知此者，方可读《西游》。\n6．《西游》，世法、道法说尽，天时、人事说尽，至于学道之法，修行应世之法，无不说尽。乃古今丹经中第一部奇书。知此者，方可读《西游》。\n7．《西游》有转生杀之法，窃造化之道，先天而天弗违，后天而奉天时，非一切执心着意、玩空寂灭之事。学者须要不着心猿意马、幻身肉囊，当从无形无象处，辨别出个真实妙理来，才不是枉费功夫。知此者，方可读《西游》。\n8．《西游》大道，乃先天虚无之学，非一切后天色相之邪术。先将御女闺丹、炉火烧炼劈开，然后穷究正理，方有着落。知此者，方可读《西游》。\n9．《西游》每宗公案，或一二回，或三四回，或五六回，多寡不等，其立言主意，皆在公案冠首，已明明题说出了。若大意过去，未免无头无脑，不特妙义难参，即文辞亦难读看。阅者须要辨清来脉，再看下文，方有着落。知此者，方可读《西游》。"}]}
{"conversation": [{"input": "", "output": "10．《西游》每回妙义，全在题纲二句上。题纲要紧字眼，不过一二字。如首回：灵根育孕源流出，心性修持大道生。灵根即上句字眼，心性即下句字眼。可见灵根是灵根，心性是心性，特用心性修灵根，非修心性即修灵根，何等清亮！何等分明！如次回：悟彻菩提真妙理，断魔归本合元神。悟彻即上句字眼，断魔即下句字眼，先悟后行，悟以通行，行以验悟，知行相需，可以归本合元神矣。篇中千言万语，变化离合，总不外此提纲之义，回回如此，须要着眼。知此者，方可读《西游》。\n11．《西游》取真经，即取《西游》之真经，非《西游》之外，别有真经可取，是不过借如来传经，以传《西游》耳。能明《西游》，则如来三藏真经，即在是矣。知此者，方可读《西游》。\n12．《西游》每宗公案收束处皆有二句总结，乃全案之骨子，其中无数妙义，皆在此二句上着落，不可轻易放过。知此者，方可读《西游》。\n13．《西游》乃三五合一，贞下起元之理，故唐僧贞观十三年登程，路收三徒，十四年回东，此处最要着眼。知此者，方可读《西游》。\n14．《西游》通关牒文，乃行道者之执照凭信，为全部之大关目，所以有各国宝印，上西而领，回东而交，始终郑重，须臾不离，大要慎思明辨，方能得真。知此者，方可读《西游》。\n15．《西游》大有破绽处，正是大有口诀处。惟有破绽，然后可以起后人之疑。心不疑，不能用心思。此是真人用意深处、下笔妙处。如悟空齐天大圣，曾经八卦炉煅炼，已成金刚不坏之躯，何以又被五行山压住？玄奘生于贞观十三年，经十八年报仇，已是贞观三十一年，何以取经时，又是贞观十三年？莲花洞悟空已将巴山虎、倚海龙打死，老妖已经识破，何以盗葫芦时又变倚海龙？此等处大要着意。知此者，方可读《西游》。\n15／16．通关牒文有各国宝印，乃《西游》之妙旨，为修行人安身立命之处，即他家不死之方，此等处须要追究出个真正原由来。知此者，方可读《西游》。\n17．《西游》每过一难，则必先编年记月，而后叙事，隐寓攒年至月、攒月至日、攒日至时之意。其与取经回东，交还贞观十三年牒文同一机关，所谓贞下起元，一时辰内管丹成也。知此者，方可读《西游》。\n18．《西游》有着紧合尖处，莫如芭蕉洞、通天河、朱紫国三案。芭蕉洞言火候次序，至矣尽矣；通天河辨药物斤两，至矣尽矣；朱紫国写招摄作用，至矣尽矣。学者若于此处参入，则金丹大道，可得其大半矣。知此者，方可读《西游》。"}]}
{"conversation": [{"input": "", "output": "19．《西游》有合说者，有分说者。首七回，合说也，自有为而入无为，由修命而至修性，丹法次序，火候工程，无不具备。其下九十三回，或言正，或言邪，或言性，或言命，或言性而兼命，或言命而兼性，或言火候之真，或拨火候之差，不过就一事而分晰之，总不出首七回之妙义。知此者，方可读《西游》。\n20．《西游》即孔子穷理、尽性、至命之学。猴王西牛贺洲学道，穷理也。悟彻菩提妙理，穷理也。断魔归本，尽性也。取金箍棒，全身披挂，销生死簿，作齐天大圣，入八卦炉煅炼，至命也。观音度三徒，访取经人，穷理也。唐僧过双叉岭，至两界山，尽性也。收三徒，过流沙河，至命也。以至群历异邦千山万水，至凌云渡、无底船，无非穷理、尽性、至命之学。知此者，方可读《西游》。\n21．《西游》有批邪归正、有证正批邪之笔。如女人国配夫妻，天竺国招驸马，证正劈邪也；狮驼国降三妖，小西天收黄眉，隐雾山除豹子，劈邪归正也。真人一意双关，费尽多少老婆心，盖欲人人成仙，个个作佛耳。知此者，方可读《西游》。\n22．《西游》有写正道处，有劈旁门处。诸山洞妖精，劈旁门也；诸国土君王，写正道也。此全部本义。知此者，方可读《西游》。\n23．《西游》所称妖精，有正道中妖精，有邪道中妖精。如小西天、狮驼洞等妖，旁门邪道妖也；如牛魔王、罗刹女、灵感大王、赛太岁、玉兔儿，乃正道中未化之妖，与别的妖不同。知此者，方可读《西游》。\n24．《西游》演卦象有重复者，特因一事而发之，虽卦同而意别，各有所指，故不妨重复出之。知此者，方可读《西游》。\n25．《西游》有欲示真而先劈假之法。如欲写两界山行者之真虎，而先以双叉岭之凡虎引之；欲写东海龙王之真龙，而先以双叉岭蛇虫引之；欲写行者、八戒之真阴真阳，而先以观音院之假阴假阳引之；欲写蛇盘山之龙马，而先以唐王之凡马引之；欲写沙僧之真土，而先以黄风妖之假土引之。通部多用此意。知此者，方可读《西游》。\n26．《西游》有最难解而极易解者。如三徒已到长生不老之地，何以悟空又被五行山压住，悟能又有错投胎，悟净又贬流沙河，必须皈依佛教，方得正果乎？盖三徒皈依佛教，是就三徒了命不了性者言；五行山、云栈洞、流沙河，是就唐僧了性未了命者言。一笔双写，示修性者不可不修命，修命者不可不修性之义。知此者，方可读《西游》。"}]}
{"conversation": [{"input": "", "output": "27．《西游》有不同而大同者。如《西游记》本为唐僧西天取经而名之，何以将悟空公案著之于前乎？殊不知悟空生身于东胜神洲，如唐僧生身于东土大唐。悟空学道于西牛贺洲，如唐僧取经于西天雷音。悟空明大道而回山，如唐僧得真经而回国。悟空出炉后而入于佛掌，如唐僧传经后而归于西天。事不同而理同，总一《西游》也。知此者，方可读《西游》。\n28．《西游》每到极难处，行者即求救于观音，为《西游》之大关目，即为修行人之最要着。盖以性命之学，全在神明觉察之功也。知此者，方可读《西游》。\n29．《西游》前七回，由命以及性，自有为而入无为也；后九十三回，由性以及命，自无为而归有为也。通部大义不过如是。知此者，方可读《西游》。\n30．《西游》三藏喻太极之体，三徒喻五行之气。三藏收三徒，太极而统五行也；三徒归三藏，五行而成太极也。知此者，方可读《西游》。\n31．《西游》言唐僧师徒处，名讳有二，不可一概而论。如玄奘、悟空、悟能、悟净，言道之体也；三藏、行者、八戒、和尚，言道之用也。体不离用，用不离体，所以一人有二名。知此者，方可读《西游》。\n32．《西游》写唐僧师徒，有正用，有借用。如称陈玄奘唐三藏，孙悟空孙行者，猪八戒猪悟能，沙悟净沙和尚，正用也；称唐僧、行者、呆子、和尚，借用也。正用专言性命之实理，借用兼形世间之学人，不得一列混看。知此者，方可读《西游》。\n33．《西游》以三徒喻外五行之大药，属于先天，非后天有形有象之五行可比，须要辨明源头，不得在肉皮囊上找寻。知此者，方可读《西游》。\n34．《西游》写三徒皆具丑相。丑相者，异相也，异相即妙相。正说着丑，行着妙，无我相、人相、众生相、寿者相。所以三徒到处，人多不识，见之惊疑。此等处，须要细心辨别。知此者，方可读《西游》。\n35．《西游》写三徒本事不一。沙僧不变，八戒三十六变，行者七十二变。虽说七十二变，其实千变万化，不可以数计。何则？行者为水中金，乃他家之真阳，属命，主刚，主动，为生物之祖气，统七十二候之要津，无物不包，无物不成，全体大用，一以贯之，所以变化万有，神妙不测。八戒为火中木，乃我家之真阴，属性，主柔，主静，为幻身之把柄，只能变化后天气质，不能变化先天真宝，变化不全，所以七十二变之中，仅得三十六变也。至于沙僧者，为真土，镇位中宫，调合阴阳，所以不变。知此者，方可读《西游》。"}]}
{"conversation": [{"input": "", "output": "36．《西游》写三徒神兵，大有分晓。八戒、沙僧神兵，随身而带，惟行者金箍棒，变绣花针，藏在耳内，用时方可取出。此何以故？夫钉耙、宝杖，虽是法宝，乃以道全形之事，一经师指，自己现成。若金箍棒，乃历圣口口相传、附耳低言之旨，系以术延命之法，自虚无中结就，其大无外，其小无内，纵横天地莫遮拦，所以藏在耳内。这些子机秘妙用，与钉耙、宝杖天地悬远。知此者，方可读《西游》。\n37．《西游》以三徒喻五行之体，以三兵喻五行之用。五行攒簇，体用俱备，所以能保唐僧，取真经，见真佛。知此者，方可读《西游》。\n38．《西游》写悟空每到极难处，拔毫毛变化得胜。但毛不一，变化亦不一。或拔脑后毛，或拔左臂毛，或拔右臂毛，或拔两臂毛，或拔尾上毛，大有分别，不可不细心辨别。知此者，方可读《西游》。\n39．《西游》写悟空变人物，有自变者，有以棒变者，有以毫毛变者。自变棒变，真变也；毫毛变，假变也。知此者，方可读《西游》。\n40．《西游》称悟空，称大圣，称行者，大有分别，不可一概而论，须要看来脉如何。来脉真则为真，来脉假则为假，万勿以真者作假，假者作真。知此者，方可读《西游》。\n41．悟空到处自称孙外公，又题五百年前公案。孙外公者，内无也；五百年前者，先天也。可知先天之气，自虚无中来，乃他家不死之方，非一己所产之物。知此者，方可读《西游》。\n42．《西游》孙悟空成道以后，入水不溺，入火不焚，大闹天宫，诸天神将皆不能胜，何以保唐僧西天取经，每为妖精所困？读者须将此等处先辨分明，方能寻得出实义，若糊涂看去，终无会心处。盖行者之名，系唐僧所起之混名也。混名之名，有以悟的必须行的说者，有以一概修行说者。妖精所困之行者，是就修行人说，莫得指鹿为马。知此者，方可读《西游》。\n43．《西游》唐僧师徒每过一国，必要先验过牒文，用过宝印，才肯放行。此是取经第一件要紧大事，须要将这个实义追究出来。知此者，方可读《西游》。\n44．《西游》经人注解者不可胜数，其中佳解，百中无一。虽悟一子《真诠》为《西游》注解第一家，未免亦有见不到处。读者不可专看注解而略正文，须要在正文上看注解，庶不至有以讹传讹之差。知此者，方可读《西游》。"}]}
{"conversation": [{"input": "", "output": "45．读《西游》，当先在正文上用功夫，翻来覆去，极力参悟，不到尝出滋味、实有会心处，不肯休歇。如有所会，再看他人注解，扩充自己识见，则他人所解之臧否可辨，而我所悟之是非亦可知。如此用功，久必深造自得。然亦不可自以为是，尤当求师印证，方能真知灼见，不至有似是而非之差。\n以上四十五条，皆读《西游》之要法，谨录卷首，以结知音，愿读者留心焉。\n《西游原旨》诗结\n第一回　灵根育孕源流出　心性修持大道生\n灵根育孕本先天，藏在后天是水铅。\n悟得真心明本性，不空不色自方圆。\n第二回　悟彻菩提真妙理　断魔归本合元神\n性命天机深又深，工程药火细追寻。\n求师诀破生身妙，取坎填离到宝林。\n第三回　四海千山皆拱服　九幽十类尽除名\n分明一味水中金，收得他来放下心。\n攒簇五行全体就，长生不死鬼神钦。\n第四回　官封弼马心何足　名注齐天意未宁\n归根复命是还丹，养到纯阳再换坛。\n不晓个中消息意，圣基虽入道难完。\n第五回　乱蟠桃大圣偷丹　反天宫诸神捉怪\n阳极阴生姤即连，此中消息要师传。\n含章在内神功妙，知者夺来造化权。\n第六回　观音赴会问原音　小圣施威降大圣\n大观若也更神观，否泰盈虚怎得瞒？\n用九随时兼用六，执中精一结灵丹。\n第七回　八卦炉中逃大圣　五行山下定心猿\n九还七返大丹功，炼就纯阳再变通。\n了命弗知兼了性，法身到底不飞翀。\n第八回　我佛造经传极乐　观音奉旨上长安\n金液还丹教外传，五行四象火功全。\n求师诀破其中奥，了悟源流好上船。\n第九回　陈光蕊赴任逢灾　江流僧复仇报本\n丹法原来造化基，逆生顺死妙中奇。\n仙翁指出还元理，怎奈旁门自己迷。\n第十回　老龙王拙计犯天条　魏丞相遗书托冥吏\n人生在世似浮沤，背理违天谁肯休？\n任尔堆金多积玉，怎能买得命长留？\n第十一回　游地府太宗还魂　进瓜果刘全续配\n天堂地狱在心头，善恶分明祸福由。\n富贵不淫贫贱乐，可生可死有何愁？\n第十二回　玄奘秉诚建大会　观音显像化金蝉\n存诚去妄法虽良，究竟难逃生死乡。\n何若金丹微妙诀，超凡入圣了无常。\n第十三回　陷虎穴金星解厄　双叉岭伯钦留僧\n未修仙道先修人，人与虎蛇作近邻。\n急脱诸般凶恶念，小心敬谨保天真。\n第十四回　心猿归正　六贼无踪\n已修人事急修仙，这个天机要口传。\n翻过五行归正觉，霎时六贼化飞烟。\n第十五回　蛇盘山诸神暗佑　鹰愁涧意马收缰\n大道原来仗火功，修持次序要深穷。\n鉴形闭静都抛去，步步归真莫着空。\n第十六回　观音院僧谋宝贝　黑风山怪窃袈裟"}]}
{"conversation": [{"input": "", "output": "鉴形闭静都抛去，步步归真莫着空。\n第十六回　观音院僧谋宝贝　黑风山怪窃袈裟\n迷徒不识本原因，误认皮囊有宝珍。\n心肾相交为大道，火生于木自伤身。\n第十七回　孙行者大闹黑风山　观世音收伏熊罴怪\n真阳不在肾中藏，强闭阴精非妙方。\n会得神观微妙法，消除色欲不张遑。\n第十八回　观音院唐僧脱难　高老庄行者降魔\n辨明心肾假阴阳，急问他家不死方。\n木母金公同类物，调和决定到仙乡。\n第十九回　云栈洞悟空收八戒　浮屠山玄奘受心经\n震兑交欢大道基，金从木顺是天机。\n打开个里真消息，非色非空心不迷。\n第二十回　黄风岭唐僧有难　半山中八戒争先\n心动意迷志不专，修行往往被他牵。\n劝君戒惧勤防备，莫起风尘障道缘。\n第二十一回　护法设庄留大圣　须弥灵吉定风魔\n猖狂惑乱失灵明，大要留心念不生。\n拄杖如能常稳定，何愁妄竟不归诚？\n第二十二回　八戒大战流沙河　木叉奉法收悟净\n真土匿藏流性中，恃强戒定不成功。\n若非伏气行柔道，彼此何能言语通？\n第二十三回　三藏不忘本　四圣试禅心\n若还原本急明心，莫被尘缘稍有侵。\n返照回光离色相，绝情绝欲退群阴。\n第二十四回　万寿山大仙留故友　五庄观行者窃人参\n五行精一是灵根，生在乾家长在坤。\n君子得舆留硕果，趁时窃取返阳魂。\n第二十五回　镇元仙赶捉取经僧　孙行者大闹五庄观\n人人妄想服金丹，弄尽旁门枉作难。\n抛去珍珠寻土块，俱将原本并根剜。\n第二十六回　孙悟空三岛求方　观世音甘泉活树\n要活灵根有妙方，不须别处问端详。\n慈悲净水勤浇灌，攒簇五行即返阳。\n第二十七回　尸魔三戏唐三藏　圣僧恨逐美猴王\n人生大患有其身，为食为衣坏本真。\n若也阴柔无果断，霎时认假失元神。\n第二十八回　花果山群妖聚义　黑松林三藏逢魔\n从来用义以成仁，杀里求生最妙神。\n这个机关知不的，行行步步起魔尘。\n第二十九回　脱难江流来国土　承恩八戒转山林\n脱难须当脱难根，若无义道难终存。\n总然信宝忙中现，难免转时戒定昏。\n第三十回　邪魔侵正法　意马忆心猿\n若将白骨认为真，便是邪魔害法身。\n脚力诚然归实地，何愁斗柄不回寅。\n第三十一回　猪八戒义释猴王　孙行者智降妖怪\n性去求情仁合义，金来恋木义成仁。\n智中全信分邪正，礼道兼行保本真。\n第三十二回　平顶山功曹传信　莲花洞木母逢灾\n修真火候要周全，年月日时一气连。\n未悟河图深奥理，方才举步有灾愆。\n第三十三回　外道迷真性　元神助本心\n河图妙理是先天，顺则生人逆则仙。\n闭艮开坤离外道，阴阳转过火生莲。"}]}
{"conversation": [{"input": "", "output": "河图妙理是先天，顺则生人逆则仙。\n闭艮开坤离外道，阴阳转过火生莲。\n第三十四回　魔头巧算困心猿　大圣腾那骗宝贝\n休施巧伪枉劳心，别有天机值万金。\n扑灭狐疑真土现，腾那变化点群阴。\n第三十五回　外道施威欺正性　心猿获宝伏邪魔\n五行攒簇已通灵，别立乾坤再炼形。\n剥尽群阴无滓质，虚空打破上云 。\n第三十六回　心猿正处诸缘伏　劈破旁门见月明\n身在宝林莫问禅，心猿正处伏诸缘。\n中和两用无偏倚，明月当空照大千。\n第三十七回　鬼王夜谒唐三藏　悟空神化引婴儿\n黑中有白是真阳，生在杳冥恍惚乡。\n若待地雷声动处，神明默运返灵光。\n第三十八回　婴儿问母知邪正　金木参玄见假真\n向生身处问原因，子母相逢便识真。\n金木同功真宝现，法财两用返元神。\n第三十九回　一粒金丹天上得　三年故主世间生\n金丹大药最通神，本是虚无窍里真。\n窃得归来吞入腹，霎时枯骨又回春。\n第四十回　婴儿戏化禅心乱　猿马刀圭木母空\n善恶机心最败行，机心一动燥心生。\n未明这个凶危事，稍有烟尘道不成。\n第四十一回　心猿遭火败　木母被魔擒\n暴燥无情不可当，阴阳反复丧天良。\n真心本性同伤损，怎似虚容是妙方。\n第四十二回　大圣殷勤拜南海　观音慈善缚红孩\n清心寡欲是良医，气质全消进圣基。\n性静原来无暴燥，神明自不入昏迷。\n第四十三回　黑河妖孽擒僧去　西洋龙子捉鼍回\n水性飘流最误人，生情起欲陷天真。\n此中消息须看破，断绝贪痴静养神。\n第四十四回　法身元运逢车力　心正妖邪度脊关\n运气搬精俱作妖，谁知法身自逍遥。\n若于根本求元运，无限邪行一笔消。\n第四十五回　三清观大圣留名　车迟国猴王显法\n三教原来是一家，牟尼太极即金花。\n若无大圣留真诀，叶叶枝枝尽走差。\n第四十六回　外道弄强欺正法　心猿显圣灭诸邪\n旁门外道尽争强，弃正从邪命不长。\n别有心传真口诀，入生出死上天堂。\n第四十七回　圣僧夜阻通天河　金木垂慈救小童\n执中精一有真传，药物工程火候全。\n金木同功离坎辏，后天之内复先天。\n第四十八回　魔弄寒风飘大雪　僧思拜佛履层冰\n五行攒簇已还元，住火停轮是法言。\n若也持盈心未已，有伤和气必遭蹇。\n第四十九回　三藏有灾沉水宅　观音救难现鱼蓝\n心忙性燥道难全，纵是丹成有变迁。\n静养婴儿归自在，随时脱化出尘缘。\n第五十回　情乱性从因爱欲　神昏心动遇魔头\n情乱性从爱欲深，出真入假背良心。\n可叹皮相痴迷汉，衣食忙忙苦恼侵。\n第五十一回　心猿空用千般计　水火无功难炼魔\n自无主杖用何功？外面搜求总落空。"}]}
{"conversation": [{"input": "", "output": "第五十一回　心猿空用千般计　水火无功难炼魔\n自无主杖用何功？外面搜求总落空。\n任尔登天能入地，终归大化入坑中。\n第五十二回　悟空大闹金兜洞　如来暗示主人公\n穷理必须穷入神，博闻多见未为真。\n果然悟到如来处，知至意诚养法身。\n第五十三回　禅主吞飧怀鬼孕　黄婆运水解邪胎\n痴迷每每服红铅，怀抱鬼胎妄想仙。\n怎晓华池真一水，些儿入腹便延年。\n第五十四回　法性西来逢女国　心猿定计脱烟花\n烟花寨里最迷真，志士逢之莫可亲。\n对景忘情毫不动，借他宝信炼元神。\n第五十五回　色邪淫戏唐三藏　性正修持不坏身\n色中利害最难防，或着或空俱不良。\n正性修持归大觉，有无悉却保真阳。\n第五十六回　神狂诛草寇　道昧放心猿\n大道修持怕有心，有心行道孽根深。\n却除妄想重增病，因假失真无处寻。\n第五十七回　真行者落伽山诉苦　假猴王水帘洞誊文\n无心不是着空无，如有着空入假途。\n试问参禅修静客，几人曾得到仙都？\n第五十八回　二心搅乱大乾坤　一体难修真寂灭\n隐微真假谁能知？须要幽独自辨之。\n非色非空归妙觉，借真除假见牟尼。\n第五十九回　唐三藏路阻火焰山　孙行者一调芭蕉扇\n阴阳匹配始成丹，水火不调道不完。\n用六休教为六用，剥中求复有余欢。\n第六十回　牛魔王罢战赴华筵　孙行者二调芭蕉扇\n未济如何才得济？依真作假运神功。\n中孚露出真灵宝，能放能收任变通。\n第六十一回　猪八戒助力破魔王　孙行者三调芭蕉扇\n阳极生阴理自然，能明大小火功全。\n观天造化随时用，离坎相交一气旋。\n第六十二回　涤垢洗心惟扫塔　缚魔归正乃修身\n扫除一切净心田，循序登高了性天。\n可笑旁门外道客，法空执相尽虚悬。\n第六十三回　二僧荡怪闹龙宫　群圣除邪护宝贝\n着空着色尽为魔，不晓戒行怎奈何？\n大道分明无怪诞，存诚去妄斩葛萝。\n第六十四回　荆棘岭悟能努力　木仙庵三藏谈诗\n修行急早戒荆棘，不戒荆棘道路迷。\n饶尔谈天还论地，弃真入假总庸愚。\n第六十五回　妖邪假设小雷音　四象皆遭大厄难\n禅关话句并机锋，埋没如来妙觉宗。\n不晓其中藏祸害，心思枉费反招凶。\n第六十六回　诸神遭毒手　弥勒缚妖魔\n三教圣人有实功，顽空寂灭不相同。\n存诚去妄归真道，结果收园称大雄。\n第六十七回　拯救驼罗禅性稳　脱离污秽道心清\n清静门中意味深，贪图货利秽污侵。\n急须看破寻真路，大隐廛林养道心。\n第六十八回　朱紫国唐僧论前世　孙行者施为三折肱\n富贵荣华尽枉然，几人活得百来年？\n休将性命寻常看，急访明师问大还。"}]}
{"conversation": [{"input": "", "output": "富贵荣华尽枉然，几人活得百来年？\n休将性命寻常看，急访明师问大还。\n第六十九回　心主夜间修药物　君王筵上论妖邪\n虚灵不昧有神方，清夜良心大药王。\n如果打通真道路，忧疑尽去可还阳。\n第七十回　妖魔宝放烟沙火　悟空计盗紫金铃\n精神与气药三般，为圣为魔在此间。\n不晓个中机秘事，着空怎得盗灵还？\n第七十一回　行者假名降怪犼　观音现像伏妖王\n灵宝如何我得来？真中用假趁机裁。\n阴阳不悖复原本，入圣超凡脱祸灾。\n第七十二回　盘丝洞七情迷本　濯垢泉八戒忘形\n可叹忘形迷本徒，忘形采取尽糊涂。\n邪行丑态不知戒，罗网缠身气转枯。\n第七十三回　情因旧恨生灾毒　心主遭魔幸破光\n五金八石炼丹砂，到底无成破尽家。\n世上盲师多狠毒，何如积德是生涯！\n第七十四回　长庚传报魔头恶　行者施为变化能\n着空执相道中魔，高傲欺心怎奈何？\n教外别传藏秘诀，岂容声色冒猜摩！\n第七十五回　心猿钻透阴阳窍　魔主还归大道真\n阴阳是否细钻研？才识此天还有天。\n真着实行神暗运，人心化尽道心圆。\n第七十六回　心神居舍魔归性　木母同降怪体真\n定意虚心下实功，虽然得入路岂通？\n消除气质方为妙，稍有烟尘道落空。\n第七十七回　群魔欺本性　一体拜真如\n旁门曲径俱迷真，那个能知主与宾？\n教外别传微妙法，不空不色复元神。\n第七十八回　比丘邻子遣阴神　金殿识魔谈道德\n秉受天良赤子心，圣贤根本炼丹金。\n可叹采战邪行客，昧却良心向外寻。\n第七十九回　寻洞求妖逢老寿　当朝正主救婴儿\n邪行扫去有生机，坏却天良何益之？\n大道光明兼正大，人人细辨认亲儿。\n第八十回　姹女育阳求配偶　心猿护主识妖邪\n欲念幽独作祸殃，些儿昏迷盗元阳。\n神明觉照能识得，虽有蹇难亦不妨。\n第八十一回　镇海寺心猿知怪　黑松林三众寻师\n有蹇能止在心知，颠倒阴阳只片时。\n不会其中消息意，些儿失脚便难医。\n第八十二回　姹女求阳　元神护道\n阴阳配合要相当，虑险防危是妙方。\n默运神功无色相，坎离颠倒不张遑。\n第八十三回　心猿识得丹头　姹女还归本性\n明心见性是丹头，妄念消除不必忧。\n用六休叫为六用，大观妙法了真修。\n第八十四回　难灭伽持圆大觉　法王成正体天然\n方圆应世大修行，暗运机关神鬼惊。\n隐显形踪人不识，万殊一本了无生。\n第八十五回　心猿妒木母　魔主计吞禅\n金木相间性有偏，中和乖失怎为禅？\n真心不见外空戒，陷害丹元道不全。\n第八十六回　木母助威征怪物　金公施法灭妖邪\n性情如一道何难？真诚实行不隐瞒。\n内外相通全体就，除邪救正百骸安。"}]}
{"conversation": [{"input": "", "output": "性情如一道何难？真诚实行不隐瞒。\n内外相通全体就，除邪救正百骸安。\n第八十七回　凤仙郡冒天致旱　孙大圣劝善施霖\n祸福无门总自招，阴功隐恶录天曹。\n如能一念修真善，罪过当时尽化消。\n第八十八回　禅到玉华施法会　心猿木土授门人\n玉液还丹谁得知？知之可作度人师。\n轻传妄泄遭天谴，大法何容慢视之！\n第八十九回　黄狮精虚设钉耙会　金木土计闹豹头山\n外道旁门乱鼓唇，窃偷天宝俱迷人。\n明师尽被盲师蔽，学者还须细认真。\n第九十回　师狮授受同归一　盗道缠禅静九灵\n狂言乱语不能欺，似是而非细辨之。\n授受如真直下悟，缠禅盗道脱群思。\n第九十一回　金平府元夜观灯　玄英洞唐僧供状\n命之未了性何恃？了性还须立命基。\n若是偷闲恃假慧，泰中必有否来随。\n第九十二回　三僧大战青龙山　四星挟捉犀牛怪\n空空一性便偷闲，破戒伤和入鬼关。\n信道而行常虑险，何愁不得到灵山？\n第九十三回　给孤园问古谈因　天竺国朝王遇偶\n非心切实有真传，配合阴阳造化全。\n窃取生身初受气，后天之内采先天。\n第九十四回　四僧宴乐御花园　一怪空怀情欲喜\n四个阴阳天外天，是非真假细钻研。\n后天造化夫妻理，识得先天作佛仙。\n第九十五回　假合形骸擒玉兔　真阴归正会灵元\n真中有假假藏真，假假真真定主宾。\n金火同宫还本相，阴阳混化脱凡尘。\n第九十六回　寇员外喜待高僧　唐长老不贪富贵\n道成急须去韬光，莫露形踪惹祸殃。\n大抵恩中还有害，当知绵里裹针芒。\n第九十七回　金酬外护遭魔毒　圣显幽魂救本原\n善中起见动人心，怎晓尘情利害深？\n欲救本原完大道，潜藏默运化群阴。\n第九十八回　猿熟马驯方脱壳　功成行满见真如\n火功运到始方圆，由勉抵安道可全。\n消尽后天离色相，不生不灭大罗仙。\n第九十九回　九九数完魔铲尽　三三行满道归根\n通前达后理无差，性命双修是作家。\n若遇真师传妙诀，功完行满赴龙华。\n第一百回　径回东土　五圣成真\n贞下还元是首经，五行攒簇最空灵。\n西游演出图书理，知之修持入圣庭。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n《西游原旨》歌\n二十年前读西游，翻来覆去无根由。\n自从恩师传口诀，才知其中有丹头。\n古今多少学仙客，谁把妙义细追求？\n愿结知音登天汉，泄露天机再阐幽。\n先天气，是灵根，大道不离元牝门。\n悟彻妙理归原本，执两用中命长存。\n还丹到手温养足，阳极阴生早防惛。\n趁他一姤夺造化，与天争权鬼神奔。\n观天道，知消长，阴阳变化凭象罔。\n收得大药入鼎炉，七返火足出罗网。\n五行浑化见真如，形神俱妙自在享。\n性命双修始成真，打破虚空方畅爽。\n这个理，教外传，药物火候不一般。\n知的父母生身处，返本还元作佛仙。\n愚人不识天爵贵，争名夺利入黄泉。\n怎如作福修功德，访拜名师保天年。\n修行人，听吾劝，脚踏实地休枝蔓。\n凡龙凡虎急须除，休将性命作妖饭。\n翻去五行唤金公，得其一兮可毕万。\n神明默运察火候，任重道远了心愿。\n心肾气，非阴阳，金木相并出老庄。\n除却假土寻真土，复我原本入中黄。\n原本全凭禅心定，培养灵根寿无疆。\n不是旁门乱造作，别有自在不死方。\n肉尸骸，要看破，莫为饥寒废功课。\n道念一差五行分，戒行两用造化大。\n不明正理迷真性，五行相克受折剉。\n腾那变化消群阴，笑他瞎汉都空过。\n诸缘灭，见月明，须悟神化是法程。\n生身母处问邪正，取坎填离死复生。\n戒得火性归自在，除去水性任纵横。\n多少搬运功夫客，谁知三教一家行。\n三教理，河图道，执中精一口难告。\n金木同功调阴阳，自有而无要深造。\n功成自有脱化日，返本还元不老耄。\n谨防爱欲迷心神，入他圈套失节操。\n服经粟，采红铅，皆执色相想神仙。\n谁知大道真寂灭，有体有用是法船。\n阴阳调和须顺导，水火相济要倒颠。\n扫尽心田魔归正，五行攒处却万缘。\n戒荆棘，莫谈诗，口头虚文何益之？\n稳性清心脱旧染，除病修真是良医。\n说甚采战与烧炼，尽是迷本灾毒基。\n更有师心高傲辈，冒听冒传将自欺。\n防淫辞，息邪说，坏却良心寿夭折。\n莫教失脚无底洞，全要真阴本性洁。\n和光混俗运神功，金木扶持隐雾灭。\n道以德济始全真，屋漏有欺天不悦。\n道为己，德为人，施法度迷才入神。\n不似利徒多惑众，自有心传盗道真。\n假装高明剥民脂，伤天害理总沉沦。\n阴阳配合金丹诀，依假修真是来因。\n未离尘，还有难，莫为口腹被人绊。\n浅露圭角必招凶，显晦不测男儿汉。\n猿熟马驯见真如，九还七返寿无算。"}]}
{"conversation": [{"input": "", "output": "浅露圭角必招凶，显晦不测男儿汉。\n猿熟马驯见真如，九还七返寿无算。\n天人浑化了无生，千灵万圣都称赞。\n学道的，仔细参，西游不是野狐禅。\n劈破一切旁门路，贞下起元指先天。\n了性了命有无理，成仙成佛造化篇。\n急访明师求口诀，得意忘言去蹄筌。\n勇猛精进勤修炼，返老还童寿万年。\n第一回　灵根育孕源流出　心性修持大道生\n悟元子曰：人身难得，无常迅速，生生死死，轮回不息，一失人身，永久恶趣，可惧可怕。举世之人，生不知来处，死不知去处，醉生梦死，碌碌一世，入于苦海而罔觉，陷诸火坑而不知，以苦为乐，以假为真。殊不知一切尘缘世事，俱是戕性之刀斧；恩爱牵缠，无非丧命之井坑。他时阎王老子打算饭钱，当得甚事？纵有金穴银山，带不得些个；孝子贤孙，替不得分毫。只落的罪孽随身，万般虚妄。所以历代丹经，群真道书，传流后世，使人寻文解义，脱火坑，出苦海，弃妄存真，以保性命。然而书愈多，人愈惑，其辞意幽深，终难窥其底蕴。\n长春真人度世心切，作《西游记》，去譬喻而就实着，略文章而采常言，特欲人人成仙、个个作佛耳。观于部首一诗，末联云：“欲知造化会元功，须看《西游释厄传》”，而知真人一片度世之婆心，不为不切矣。盖《西游》之道，金丹之道，造化之道，无非元会之道。其中所言内阴阳、外阴阳，顺五行、逆五行，火候、药物，天道、人事，无不悉具。若有明眼者，悟得唐僧四众，即阴阳五行之道；袈裟、锡杖、宝杖、金箍棒、九齿耙，即元会之功；千魔百障、山川国土，即修真之厄；通关牒文、九颗宝印、三藏真经，即释厄之印证。可以脱生死，出轮回，超尘世，入圣基，能修无量寿身，能成金刚不坏，非释厄而何？后之迷徒，多不得正解，旁猜私议，邪说淫辞，紊乱仙经，不特不能释厄，而且有以滋厄，大非当年作者之本意，岂不可伤可叹？\n予自得龛谷、仙留之旨，捧读之下，多有受益。始知此书为天神所密，举世道人，无能达此，数百年来，知音者惟悟一子陈公一人而已。予因追仙翁释厄之心，仿陈公《真诠》之意，不揣愚鲁，每回加一注脚，共诸同人，早自释厄，是所本愿。"}]}
{"conversation": [{"input": "", "output": "如首回大书特书曰：“灵根育孕源流出，心性修持大道生”，可谓拔天根而凿理窟，何等简当！何等显亮！人或以心意猜《西游》，不但不识灵根，而并不识心意。殊不知灵根是灵根，心意是心意。所言“心性修持”者，特用心性修持灵根以生道，非修心性即是道。此二句不特为首回之提纲，亦即为全部之要旨。读者若能将此灵根心性，辨得分明，有会于心，则要旨已得，其余九十九回，可以循文搜意，而见其肯綮矣。\n试申首回之义。夫所谓灵根者，乃先天虚无之一气，即生天、生地、生人、生物之祖气。儒曰太极，释曰圆觉，道曰金丹，虽名不一，无非形容此一气也。真人下笔显道，首叙天地之数，一元十二会，混沌初分，天开于子，地辟于丑，人生于寅，以明天地人三才，皆自一气而生也。三才既自一气而生，则天得一以清，地得一以宁，人得一以灵。是人之灵根，即先天虚无之一气。这个气，浑浑沦沦，虚圆不测，寂然不动，感而遂通，具众理而应万事，故谓灵根。此灵根也，以气言之，为浩然正气；以德言之，为秉彝之良。此气此德，非色非空，不有不无，恍恍惚惚，杳杳冥冥，至无而含至有，至虚而含至实，故生于东胜神洲傲来国花果山也。\n“东”为生气之方，“胜”者生气之旺象，“神”者妙万物而言，即一而神，所谓神州赤县者是也。“傲来国”者，无所从来，真空之谓，即生气一神之本体。“花果山”者，花属阴，果属阳，开花结果，阴阳兼该，妙有之谓，即两而化，乃生气一神之妙用。一神者，“无名天地之始”；两化者，“有名万物之母”。“花果山在大海中”者，海为众水朝宗之处，象一气为众妙之门，无德不具，无理不备，为成圣、成佛、成仙之根本，故为“十洲之祖脉，三岛之来龙”也。\n“山顶上有一块仙石”者，一气浑然，太极之象也。“按周天三百六十五度”，“二十四气”，“九宫八卦”，是真空而含妙有，其为物不二，生物不测，先天中之先天也。“感日精月华，内育仙胎”，是妙有而藏真空，阴阳交感，其中又生一气，后天中之先天也。\n“产一石卵，似圆球样大，因见风化作一个石猴”者，石为土之精，为坚固赖久之物；卵球为至圆无亏之物；猴属申，申为庚金，金亦为坚固不坏之物。俱状先天灵根，其性刚健，圆成无碍，本于一气，非一切后天滓质之物可比。“五官俱备，四肢皆全，拜了四方，目运两道金光，射冲斗府”者，灵根真空妙有，阴阳五行四象之气，无不俱备。其光通天彻地，即有天地造化之能，已与天地合而为一矣。"}]}
{"conversation": [{"input": "", "output": "“下方之物，乃天地精华所生，不足为异”者，盖灵根在人身中，人人具足，个个圆成，处圣不增，处凡不减，但“百姓日用而不知”耳。“服饵水食，金光潜息”者，先天入于后天，知识开而灵根昧，真变为假，于是邪正不分，理欲交杂，鸟兽同居矣。即孟子所谓“人之所以异于禽兽几希，庶民去之，君子存之者”是也。然虽先天灵根为后天所昧，而犹未尽泯于后天，是在有志者，善为钻研出道之源流，返本还元耳。\n灵根具有先天真一之气，又名先天真一之水，此水顺则生人、生物，逆则为圣、为仙。“水帘洞铁板桥下之水，冲贯于石窍之间，倒挂流出去，遮闭桥门”，是逆则生仙之道。但人只知顺行，不知逆运，更明明朗朗一座铁板稳妥之桥，而人当面不识也。“却似人家住处一般，好个所在。”即《悟真》所谓“此般至宝家家有，自是愚人识不全”也。若有人实见的此宝，即知是仙佛洞天福地，内有大造化，顿悟圆通，天造地设，家当现在，如同本得，不予他求，可以安身立命，造化由我，省得受老天之气矣。\n“有本事的，进得来，出得去，不伤身体者，就拜他为王。”即《悟真》所云：“悟即刹那成佛，迷则万劫沦流。若能一念契真修，灭尽恒沙罪垢。”亦即佛云“我今为汝保任此事，决定成就”之义。“称千岁，称美猴王”，即《悟真篇》所云“劝君穷取生身处，返本还元是药王”也。\n诗曰“三阳开泰产群生，仙石包含日月精”者，言地天交泰，和气熏蒸，万物皆得以成形，形中又含始气，各具一太极，莫不有先天真一之气存焉。“借卵化猴完大道，假他名姓配丹成”者：道本无名，强名曰道；道本无言，言以显道。故借石猴名姓，配合金丹之道，使人借此悟彼，追求灵根之实迹耳。“内观不识因无相”者，灵根真空，而不识不知也。“外合明知作有形”者，灵根妙有，而顺帝之则也。“历代人人皆属此”，即前所云“人人具足，个个圆成”也。“称王称圣任纵横”者，愚人以此杀身，至人以此成道，若有知者，逆而修之，与天地争权，与日月争光，“纵横逆顺莫遮拦，我命由我不由天”矣。此“灵根育孕源流出”之妙旨。而无如迷人于此灵根，不知寻求，虽有天造地设的家当，不能承受，一旦室空囊倾，阎王老子不肯留情，可不枉生世界之中？说到此处，真足令流落他乡之子，猛整归鞭；飘荡苦海之客，早醒回头耳！"}]}
{"conversation": [{"input": "", "output": "猴王闻仙佛神圣不生不灭之言，欲下山学不老长生之术，此即道心发现，灵根不昧之机。“顿教跳出轮回网，致使齐天大圣成”，皆此道心一现致之也。然仙道必自人道始，倘人道未尽，仙道远矣。人生宇内，身虽人形，俱皆兽心，未修仙道，先修人道，下学上达，循序而进，自入佳境。猴王过大海到南赡部洲，学人穿衣，学人礼，学人话，总以见去兽地而学人道也。学成人道，仙道可望。何以南赡部洲更无一个为身命者，岂真南赡部洲无神仙哉？盖有说也。能尽人道，是作佛成仙之阶梯，而非作佛成仙之实迹。仙佛者，一尘不染，万缘俱空。人道中未免犹为衣食劳碌，富贵萦心，不能出乎阴阳之外，终为阴阳所规弄，此猴王不得不于西牛贺洲，别求神仙下落矣。神仙之道，金丹之道也。金丹之道，万劫一传，非大忠大孝之人不能得，非大忠大孝之人不可传。行孝君子，与神仙为邻，实有可据。樵子道“不远！不远！”犹言道不远人也。其所远者，人之为道而远人耳。\n“灵台方寸山，斜月三星洞。”“斜月”，一钩“ ”；“三星”，三点“? ”，为“心”字去其弯钩后所剩三点。合而为“心”字。古今多少名人，皆以人心猜之，差之多矣。独悟一子注曰：“以此心为天地之心则可，以此心为人心之心，失之远矣！”此言最为高明，盖此心不着于形象，不落于有无，空空洞洞，最虚最灵，故谓“灵台方寸”。当静极而动，贞下起元，灵光现露，如三日峨眉之月，故谓“斜月三星洞”。曰“山”者，不动不摇也；曰“洞”者，至虚至灵也。这个心，即灵根之光辉；这个光辉，系一点阳刚之正气。故曰：“洞中有一个神仙，称名须菩提。”《华严经》云：“菩提心者，名为种子，能生一切诸佛法。”菩提心，即天地之心也，亦名道心。道心为成仙作佛之真种子，为修性立命之正祖宗。故曰：“祖师出去的徒弟不计其数也，现今还有三四十人从他修行。”三四为七，“七日来复”之义。"}]}
{"conversation": [{"input": "", "output": "“顺小路儿向南，七八里远近，即是他家了。”小路为《兑》，在西向南为《坤》，三日月出庚方之象。“七八里”者，七八一十五，月光圆满之象。“他家”者，人人也。灵根有昧，陷于后天，间或一现，旋有而旋失，不为我有，如我之物而走于他家，故为他家矣。“静悄悄杳无人迹”，阴静之极，《坤》卦之象。“摘松子顽耍”，静极而动，天心复见之时。童子道：“我师还未说出原因，就叫出来开门。”原因未出，而门早开，虚室生白，迅速之至。又道：“外面有个修行的来了，可以接待，想必就是你了。”噫！此等处不得师传，枉自猜量，修行的自外而来，则内无可知。“可以接待，想必是你”，“认得唤来归舍养”也。猴王笑道：“是我！是我！”此乃口传心受之火候，不知天下修行人，当外面修行的来，肯去接待，认得就是你乎？亦不知认得是你，原来是我乎？\n“祖师端坐台上，两边有三十小仙侍立台下。”此正认得是你、原来是我之秘。这个秘，仙翁分明说出，人多不识。祖师端坐台上，即《剥》卦椂上一阳爻也；两边有三十个小仙，即《剥》之下五阴爻，五六三十也。夫天心未复是你，已复是我。未复者，《剥》之上爻；已复者，《复》之初爻。欲复天心，须要在《剥》中下功夫。《剥》之上爻辞曰：“硕果不食，君子得舆。”盖顺而止之，不使阴气剥阳于尽，将为返还之本，祖师端坐台上，正得舆顺止之象。\n诗曰“大觉金仙没垢姿”者，脱离群阴，真空之谓也；“西方妙相祖菩提”者，复返正气，妙有之谓也。“不生不灭三三行，全气全神万万慈”者，真空妙有，不生不灭，全气全神，三三行满，体化纯阳，万万功成，德配天地矣。“空寂自然随变化”者，寂然不动，感而遂通也。“真如本性任为之”者，一念纯真，应灵不昧也。“与天同寿庄严体，历劫明心大法师”者，道成之后，为金刚不坏之体，与天齐寿，历劫常存，永为无漏真人。非深明天心之大法师，其孰能与于斯乎？明心之法，全在由《剥》而《复》之功，若不知明心之法，一举一动皆是人心用事。天心不见，便是“小人剥庐”，何能到的与天齐寿庄严之体乎？但此明心大法，人不易知，亦不易行，非可侥幸而就，必须牢把念头，立志长久，期于必得而后已。曰：“十数年方到”，曰：“既是逐渐来的也罢”，其提醒后人者，何其切欤！"}]}
{"conversation": [{"input": "", "output": "提纲曰：“心性修持大道生”，盖修持大道，心固不可不明，而性亦不可不见。若不见性，心无所体，不能到真空之地，此性所当急知也。此等语，莫作闲言，大有深意。一切学人，误认气质之性为真性，遂勉强制伏，终归顽空下乘之流。殊不知此乃后天之假性，而非先天之真性。故祖师道：“不是这个性。”真是脑后棒敲，叫人吃惊矣。曰：“我无父母”，曰：“却是天地生成的”，则是秉之天地生成之性为真性。受之父母血气之性，非真性可知矣。真性者，即灵根之继体，空而不空，不空而空。“取个姓氏，叫姓孙”，空而不空也；“起个法名叫悟空”，不空而空也。曰：“好！好！好！今日方知姓。”曰：“好！好！好！自个叫做孙悟空。”知得此性，悟得此空，则一阴一阳之谓道，阴阳不测之谓神。有无一致，色空无碍。至无而含至有，至虚而含至实。“有用用中无用，无功功里施功。”弃后天顽空，而修先天真空。方是广大智慧，真如性海，颖悟圆觉。本立道生，生生不息。虽曰有性，其实无性；虽曰悟空，其实不空。故结云：“鸿蒙初辟原无姓，打破顽空须悟空。”\n诗曰：\n灵根育孕本先天，藏在后天是水铅。\n悟得真心明本性，不空不色自方圆。\n第二回　悟彻菩提真妙理　断魔归本合元神\n悟元子曰：上回已提出大道之根源，心性之修持，终未言其如何修、如何持。故此回逐节发明，使学者急求师诀，大悟大彻，勇猛精进也。\n“妙演三乘”一诗，已写尽真传之妙，一切旁门可晓然悟矣。试申之：“妙演三乘教，精微万法全”者，仙佛门中，有上、中、下三乘之法，若非明师诀破，千枝百叶，无可捉摸，其不为野狐所迷也几希。惟妙演之，精微悉知，万法皆通，庶不入于中下二乘之途。“说一会道，讲一会禅，三家配合本如然”者，“一”字、“三”字、“如”字，皆道法之骨髓、作用之窍妙，非善通阴阳、精明造化者不能知。盖天地消息之道，一会道也；真空妙有之机，一会禅也。配合三家而为一家，四象和合，五行攒簇，出于自然，并无强作，本如然也。但这个一会三家之秘，非师罔知，惟师说之讲之，方能得真。“开明一字皈诚理，指引无生了性元”者，言命理既知，性理不可不晓。“一”字之义，与上“一”字不可同看。上“一”字，言有为之火候；此“一”字，言无为之下手。盖皈诚则万法俱空，真实无妄；无生则形神俱妙，与道合真。先修命，后修性，性命俱了，方是无上至真之妙道。庄子所谓“摄精神而长生，忘精神而无生”者此也。若有知音者，闻到此处，能不眉花眼笑、手舞足蹈乎？"}]}
{"conversation": [{"input": "", "output": "“悟空烂桃山吃了七次饱桃”，是由《剥》而《复》，“反复其道，七日来复”之机，乃金丹下手之口诀，而非等夫三百六十旁门之邪行也。其所言“三百六十旁门，皆有正果”，是言其旁门之正果，而非天仙之正果也。正阳翁云：“道法三千六百门，人人各执一苗根。要知些子元关窍，不在三千六百门。”若然，其第三百六十门而已哉！故祖师于术、流、动、静四大门，先批其妄，余者可类推而知。既破其旁门，可入于正道。\n“祖师手持戒尺，打悟空”一段，读者至此，未免猜疑，师乃试人贤愚之法耳。殊不知祖师打悟空，悟空打盘谜，一传一受，长生不死的大法门，与天同寿的真功果，早已明明道出，而人不知也。祖师不打别处，而打头上者，是叫猛醒回头，及早修持也。“打三下”者，是暗点三日月出庚方，在卦为《复》，在时为子，先天药生之候也。“倒背手走入里面”者，是运转斗柄，药自外来也。“将中门关上”者，是谨封牢藏，送归上釜，允执厥中也。“撇下大众而去”者，是诸缘尽灭，百虑俱息，归于无何有之乡也。悟空打破此中盘谜，暗暗在心，可谓知其窍而得其妙矣。此种学问，若非明师指点，岂能知之？故菩提云：“难！难！难！道最玄，莫把金丹作等闲。不遇至人传妙诀，空叫口困舌头干”，此的言也。既曰悟空打破盘谜，已是得其心传矣，而悟空又求长生之道，菩提“显密圆通”一诗，又说何事？岂不令人生疑？是特有说焉。前之盘谜，是顿悟之天机；后之一诗，乃采取之功用。天机只可暗点，功用不妨明示。祖师云：“你既识破盘中之谜，当传你长生之妙道。”识破盘中之谜，不知长生妙道，与不识者等，何能成天下希有之事哉？"}]}
{"conversation": [{"input": "", "output": "诗曰：“显密圆通真妙诀，惜修性命无他说。”显、密、圆、通四字，乃金丹作用之着紧合尖处。“显”者，验之于外，用刚道也；“密”者，存之于内，用柔道也。“圆”者，不偏不倚，执中也；“通”者，变通不拘，行权也。以此四法，惜修大丹，刚柔不拘，执中用权，深造自得，可以为圣，可以为仙，可以为佛，乃至真至妙之诀也。“都来总是精气神，谨固牢藏休漏泄”者，精、气、神为修丹上药三品，稍有漏泄，灵丹不结，故必谨固牢藏，会三归一，不敢少有懈怠耳。“休漏泄，体中藏，汝受吾传道自昌。口诀记来多有益，屏除邪欲得清凉”者，言若欲保此精、气、神之三物，须先屏除邪欲，炼己持心，邪欲去而燥火不生，则三品大药凝结，身心大定，而得以清凉矣。“得清凉，光皎洁，好向丹台赏明月”者，心无所染，空空洞洞，虚室生白，神明自来，如一轮明月当空，光无不通矣。“月藏玉兔日藏乌，自有龟蛇相盘结”者，月藏兔，阴中有阳之象；日藏乌，阳中有阴之象。阴中有阳，阳中有阴，阴阳合一，龟蛇自然盘结，而水火相济矣。“相盘结，性命坚，却能火里种金莲”者，阴阳凝结，性命到手，如火中种出金莲矣。“攒簇五行颠倒用，功完随作佛和仙”者，金丹之道，全在攒簇五行，逆施造化，于杀机中求生气，在死关口运活法。木本上浮，金本下沉，水本下流，火本上焰，土本重浊，此顺行之道，五行各一其性，法界火坑，则生人物也。今也木上浮而使之下沉，金下沉而使之上浮，水下流而使之反上，火上焰而使之就下，土本滞而使之平和，此颠倒之法，五行合为一性，大地七宝，则作佛成仙矣。若人能打破盘中之谜，了得诗中之意，会得根源，已注神体，金木可并，水火可济，长生不老，神仙可冀。然会得修命，会不得修性，有始无终，亦不能入于圣人之域。故祖师道：“此乃非常之道，夺天地之造化，侵日月之玄机，丹成以后，鬼神难容，须要明心见性。”可知抱一无为，乃丹成以后之事。当丹未成，先行有为之功，窃夺造化，以固其命宝；及丹已成，急行无为之道，明心见性，以脱其法身。倘丹成以后，不明心见性，则一身之阴气不化，犹为法身之患，不但天降雷灾，有意外之祸，即本身阴火邪风，积久成蛊，亦足丧生，此明心见性之功为贵也。"}]}
{"conversation": [{"input": "", "output": "祖师道：“有一般天罡数，该三十六般变化；有一般地煞数，该七十二般变化。你学哪一般？”悟空道：“愿多里捞摸，学一个地煞变化罢。”噫！道成之后，千变万化，又何限乎三十六变、七十二变哉？盖金丹之道，有有为、无为二法。一般天罡数变化者，上德者无为之事；一般地煞数变化者，下德者有为之事。盖上德者，先天未伤，后天未发，行无为之道，温养先天，运内炉天然真火，剥尽一身后天阴质，阴尽阳纯，永久不坏。此抱一守中，虚无中自然变化，故有天罡数变化，变化者少。其曰该三十六般变化者，《坤》阴六六之数，仅变化其阴也。下德者，先天已伤，后天已发，必须行有为之功，窃阴阳，夺造化，进阳火，运阴符，后天中返先天，先天中化后天，增之损之，自有为而入无为。此脚踏实地，其用不休之变化，故有地煞数变化，变化者多。其曰该七十二变化者，按七十二候，阴阳进退之节，阴阳俱变化也。地煞变化，乃金丹全始全终之事，既统天罡变化。天罡变化，惟上德者能之，其次中下之人难行，非金丹之全功，故祖师不传天罡变化，而传地煞变化也。既知变化，循序而进，即可到功果完满、霞举飞升之地，更何有三灾乎？\n然知变化，不知阴阳颠倒之法，功果终难完满。祖师道：“这个算不得腾云，只算的爬云而已。”云至于爬，难以为力矣。祖师又传个口诀道：“这朵云，捻着诀，念动真言，攥紧了拳，将身一抖，跳将起来，一筋斗就是十万八千里路。”噫！金丹之道，一得永得，至简至易，约而不繁。如得真诀，一念纯真，身体力行，颠倒之间，立跻圣位，即可超十万八千之路，而绝不费力。岂等夫一切旁门小乘，强扭强捏，望梅止渴之事乎？\n夫金丹之道，穷理、尽性、至命之学也，尽性至命，全在穷理上定是非。一理穷不彻，即一事行不到。穷彻一分理，即能行一分事；穷彻十分理，即能行十分事。试观悟空始而打破盘谜，暗中心悟，既而得受长生之道，又既而学成变化，又既而学成筋斗云。由浅及深，自卑登高，无非穷究实理，原始要终，欲其知之无不尽。学道学到会得筋斗云，方是悟彻菩提真妙理，而一旦豁然贯通焉，则众物之表里精粗无不到矣。\n古今读《西游》、评《西游》者，以首回至此，便以为悟空已修成大道，而了性了命，何其误甚！是特仙翁示人，先须访拜明师，究性命之理，求作用之真，不使一毫有疑惑耳。试举一二以为证。"}]}
{"conversation": [{"input": "", "output": "前回悟空访拜明师，学道也；“妙演三乘”一诗，演道也；“显密圆通”一诗，传法也。又说破根源、会的根源、传变化、传筋斗等语，岂不要真传实受，总以为明理而发乎？理既明，则知之真而行之果，脚踏实地，下手速修，犹恐太迟，以下方说修持之功。菩提道：“口开神气散，舌动是非生。”若只以悟为毕事，而在人前说是道非，卖弄精神，打混过日，错过光阴，其祸不旋踵而至，岂第人害其性命，必将天摘其魂魄。所以菩提又道：“你从那里来，还到那里去。你快回去，全你性命。”读至此处，不禁通身汗下，不特当时悟空顿然醒悟，而天下黄冠羽士，当亦可以顿然醒悟矣。\n悟空一顿悟之下，“径回东海，那消一个时辰，早看见花果山”。花果山为悟空生身之地，从生身之地而来，还从生身之地而去。悟到此处，则返本还元，一时辰内管丹成。若未悟到此处，犹算不得悟彻。美猴王自知快乐道：“去时凡骨凡胎重，得道身轻体亦轻。举世无人肯立志，立志修玄玄自明。”盖天地造化之道，顺则生人生物，故云“去时凡骨凡胎重”；逆则成仙成佛，故云“得道身轻体亦轻”。学者读“修玄玄自明”字句，始知吾前言穷理之说为不虚也。\n群猴道：“你怎么一去许久，近来被一个妖精强要占我们洞府，若再不回来，我们连山洞尽属他人矣。”吁！仙翁说到此处，可谓恺切之至。举世之人，尽是走了主人公，被妖魔占了洞府，而属他人矣，可不畏哉！妖精自称混世魔王，住居直北坎源山水脏府，此明示后天《坎》宫肾脏也。一切不得真传之流，闻还元返本之说，疑其肾脏有真阳，或守护阴精，或还精补脑，或心肾相交。如此等类，不可枚举，是皆自欺欺人，以盲引盲，惑乱人心，隔绝圣道，故谓混世魔王。殊不知肾中阴精，乃后天至阴之浊水，非先天至阳之清水。若在肾中用功夫，则心为肾移，真为假陷，不但无补于肾，而且有昧于心。真假不分，是非罔辨，如混世魔王，强要占水帘洞，捉去许多猴者相同。悟空自称正南方花果山水帘洞洞主，可知真水在南，不在北，而不得以假混真也。"}]}
{"conversation": [{"input": "", "output": "正南方为《离》明之地，在人为心君所住之处。心本空空洞洞，虚灵不昧，具有精一之真水，故为水帘洞洞主。“没器械”，《离》中虚也。“光着头”，《离》德明也。“穿一领红衣”，《离》象火也。“勒一条黄绦”，《离》纳己，中有土也。“足下踏一对乌靴”，下有水也。真心虚灵不昧，具众理而应万事，即藏水、火、土三家之象。“不僧不俗，不像道士”，混三为一，惟见于空，故赤手空拳也。写魔王自头至足，俱是黑色，《坎》肾纯阴无阳之象。惟“手执一口刀，锋刃多明亮”者，欲念一动，势不可遏，能以伤人之象。“悟空要见个上下”者，以明而破暗，以空而制有也。“两手勾着天边月”者，月之上弦为上勾，阴中之阳，象《坎》；下弦为下勾，阳中之阴，象《离》。两弦合其精，《乾》、《坤》体乃成，此法身上事，非一切在水脏中作生涯者所能测其端倪。\n“悟空使身外身法，拔一把毫毛，变作三二百个小猴，把魔王围绕，打作一个攒盘”等语，三二为五，一变为五，五攒于一，应物随心，变化不测，故能夺魔之刀，破魔之顶，借假复真，以真制假。“一刀两段，直下欲念剿灭绝根，放起火来，把那水脏洞烧得枯干，尽归了一体。”是明示只有先天真心实用之一体，并无后天心肾相交之二体。即《参同》所谓：“何况近存身，切在于心胸。阴阳配日月，水火为效征。”阴阳水火皆在心胸之间，水脏纯阴无阳可知矣。既是纯阴无阳，夺的大刀，又是何物？岂不令人生疑乎？殊不知后天肾脏亦属于《坎》，其中一阳，即欲念之利刃也，夺欲念之利刃，易而为正念之利刃，以真灭假，绝不费力。“变化毫毛，抖收上身。擒去小猴，认的家乡”，散者仍聚，去者复还，元神不昧，依然当年原本故物，此提纲所谓“断魔归本合元神”也。\n学者得师口诀，欲成大道，先宜降除欲魔。倘姑息不断，任魔自混，纵有与天同寿的真功果、不死长生的大法门，前路阻滞，何益于事？故猴王殄灭混世魔王以后，归洞谓众曰：“又喜我这一门皆有姓氏，我今姓孙，法名悟空。”众猴道：“大王是老孙，我们都是二孙、三孙、细孙、小孙，一家孙，一国孙，一窝孙，都来奉承老孙。”言断魔归本，本立道生，生生不绝，一本万殊，万殊一本，一以贯之。后文之入地登天，实基于此。故结云：“贯通一姓身归本，只待荣迁仙箓名。”\n诗曰：\n性命天机深又深，功程药火细追寻。\n求师诀破生身妙，取坎填离到宝林。\n第三回　四海千山皆拱伏　九幽十类尽除名"}]}
{"conversation": [{"input": "", "output": "求师诀破生身妙，取坎填离到宝林。\n第三回　四海千山皆拱伏　九幽十类尽除名\n悟元子曰：上回已言得师真传，知之真而行之果，足以破妄归真，而元神不昧矣。然虽元神不昧，不能攒簇五行、和合四象，终非金丹大道，犹是一己之阴，更何能脱生死、出轮回哉？故仙翁急于此回发明还丹之妙旨，细演作用之神通，使人不落中下二乘之途耳。\n“美猴王自夺混世魔王一口大刀，教小猴破竹为标，削木为刀，又在傲来国摄取兵器，又得七十二洞妖王献贡，把一座花果山造的是铁桶金城。”此防前顾后，集义而生，根本坚固，可谓长久之计矣。然既根本坚固，须要在此根本上再下一番工夫，作出惊天动地大事大业来，方谓得真。但大事大业，必得真把柄，真慧器，方能随心如意，一直行去，无阻无挡。故猴王道：“我这口刀着实狼犺，不遂我意，奈何？”夫刀者，杀机也，有杀无生，金丹不成，如何遂意？若欲遂意，非有生有杀、生杀如一之法宝不能。四猴说出“本洞铁板桥下，水通东海龙宫，寻着龙王问他要件兵器，却不称心？”\n“东”者，生气之乡；“海”者，聚水之处，生物之本；“龙”者，兴云致雨，生物之德。由杀求生，以生济杀，生杀兼全，方是法宝。此金丹一定不易之道，如铁板之印证然。且东龙者，我家也，求慧器当问我家，何云“问他”？特以慧器原是我家之物，因为后天所陷，不属于我。如金在水中，为水中之金，未归则为他家，已归则为我家，问他要而为我有。他家、我家，俱是一家，只在未归、已归分别之。故本洞桥下水通龙宫，虽问他要，却在本洞，不于外求也。\n龙宫者，《乾》卦棤也，龙王取出一把大刀，乃《乾》之初九也，九为阳象，初为大，故为《乾》之初九。又抬出一杆九股叉，乃《乾》之九四也，叉与四同，故为《乾》之九四，合数四九三十六，故为三千六百斤重。又抬出画杆方天戟，统三爻，九三、九四、上九也，三乃木数，木能生火，青红相交为画杆，四形方，天在上，总三爻，取象为画杆方天戟。统三爻，三九、四九、一九，为八九七千二百斤重。诸兵器皆不用者，初九下也，九二时会也，九三行事也，九四自试也，上九穷之灾也，诸爻不失之太过，即失之不及，俱未可如意，故不用。及说出“海藏中，一块天河定底神珍铁，是大禹治水之时，定江海浅深一个定子，是一块神铁，能中何用？”此《乾》之九五，刚健中正，纯粹精也。"}]}
{"conversation": [{"input": "", "output": "“一块天河定底神珍铁”者，水中之金也。“定江海浅深一个定子，是一块神铁”者，惟精惟一，一而神也。“能中何用”，允执厥中，两而化也。精一执中，一神两化，不偏不倚，无过不及，位天地，育万物，所以有金光万道，非大勇大力天纵之圣人，扛不动，抬不动。猴王两手挝过，粗细长短，随心所欲，正所谓寂然不动，感而遂通，故号如意金箍棒。“其本来斗来粗细”者，方圆如一也。“二丈长短”者，阴阳混合也。“中间一段乌铁，两头两个金箍”者，执两用中也。“重一万三千五百斤”者，《乾》元用九，乃九千斤，又五九四千五百斤，合之为一万三千五百斤。“悟空将宝贝执在手中，坐在水晶宫殿上”者，即九五飞龙在天，位乎天德也。\n“索求一件衣甲”者，内外如一也。“一客不烦二主者”，两而合一也。“走三家不如坐一家”者，三家归一也。“千万告求一件”者，万殊归一也。“随高就低的送一副便了”者，用权行一也。“问东海敖广讨神器”者，攒簇木也；“北海敖顺送一双藕丝履”者，攒簇水也；“西海敖闰送一副锁子黄金甲”者，攒族金也。“南海敖钦送一顶凤翅紫金冠”者，攒簇火也。共东西南北之金木水火，而合成一中。“全身披挂，金灿灿走上铁板桥来”，四象和合，五行攒簇，而金丹成矣。\n“猴王使一个法天象地的神通，那棒上抵三十三天，下至十八层地狱，霎时收了法象，将宝贝变作个绣花针，藏在耳内。”噫！金丹成就，灵通感应，变化不拘，显诸仁而裁诸用，发于万而定于一，能大能小，能收能放，纵横天地莫有遮拦，从容中道圣人矣。最神妙处，是“将宝贝还变作个绣花针，藏在耳内”，这些子机秘，非师罔知，乃真师附耳低言之妙旨，故用时在耳朵里取，收时在耳朵里藏。但大匠诲人，能与人规矩，不能使人巧，须由勉抵安，若不到五行攒簇处，未可遽然如意。试观悟空，始而夺混世魔之刀，既而摄傲来国之兵器，又既而得七十二洞之献贡，又既而得四海龙王之宝，无非由勉抵安之功。果抵于安，从心所欲不逾矩，自然金丹成就而如意。《悟真》所谓“四象会时玄体就，五行全处紫金明。脱胎入口身通圣，无限龙神尽失惊”。提纲“四海千山皆拱服”者，即此也。修行者到的金丹成就，可以放下心，日日快乐，睡的着矣。"}]}
{"conversation": [{"input": "", "output": "“猴王睡里，见两个勾死人，拿一张批文，上有孙悟空三字，近身不容分说，套上绳，就把猴王魂灵儿索了去。”自来解《西游》，直解悟空是心，何不解勾死人是心乎？直解心者而不解，不宜解心者而乃解，心且不知，何况于道？真是痴人说梦耳！勾死人为心，吾于何知之？吾于悟空放下心知之。未放下心，勾死人不来，非不来也，来之而不识也；放下心，而勾死人即来，非真来也，未来而早知也。其勾也，是悟空勾其勾死人，非勾死人勾悟空。悟空者，道心也，道心非心；勾死人者，人心也，人心为心。道心乃天堂，人心为地狱，可知人心即勾死人也。道心者，一心也；人心者，二心也。道心至善而无恶，人心有善而有恶。有善有恶，是非相杂，邪正相混，千谋百智，日夜不休，出入无时，莫知其乡，常行死路。一切世人，以苦为乐，以假作真，不知死活，皆被两个勾死人索去，故逃不得阎罗之手。惟悟空醒悟此理，“恼起性来，把两个勾死人打为肉酱，自解其索”。是悟空因放下心而勾死人即死；因勾死人死，而索自解也。\n打入幽冥，叫十王取生死簿子察看，直到一千三百五十号，上方注名字，乃天产石猴，正《乾·九五》之数，刚健中正，纯粹精也。“该寿三百四十二岁，善终。”三为木数，百者一百，一为水，四为金，十为土，二为火，五行攒簇，有《乾·九五》大人，刚健中正之象。夫九五大人，“与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶。先天而天弗违，后天而奉天时。天且弗违，而况于人乎？况于鬼神乎”？位乎天德，合乎吉凶，大人至善之德也。善之至，即是寿之终。善恶之善，不离乎阴阳；至善之善，直本乎太极。九五龙德中正，太极之象，道归太极，无生无死矣。\n“取笔过来，把猴属之类，但有名者，一概勾销，摔下簿子道：‘了帐！了帐！今番不伏你管了。’一路棒打出幽冥地界。”说到此地，未免诸天及人皆当惊疑，殊不知犹是说破令人失笑也。何言之？悟空之销生死簿，并不在见十王时销之，已于打死两个勾死人时销之矣；犹不在打死两个勾死人时销之，已于睡着时销之矣；犹不在睡着时销之，已于放下心时销之矣。总之一放下心，早已了帐，不伏阎王管了。安得世间有个决烈男子，勇猛丈夫，将两个勾死人一棒打杀，为天下希有之事欤？试观龙王表奏：强坐水宅索兵器。冥主表奏：大闹森罗消死籍。正以表其慧器入手，死籍即销，此提纲“九幽十类尽除名”之旨。"}]}
{"conversation": [{"input": "", "output": "“千里眼、顺风耳，奏说天产石猴，不知何方修炼成真，降龙伏虎，强销死籍。”非不知也，此仙翁讥诮世之迷徒，不知有降龙伏虎、销死籍之道耳。金星奏道：“三界中凡有九窍者，皆可修仙，此猴乃天地育成之体，日月孕就之身，今既修成仙道，有降龙伏虎之能，与人何异？”\n噫！人人俱是天地育成之体，日月孕就之身，人人可以降龙伏虎，人人可以强销死籍。奈人不自力，自暴自弃，甘为地狱之鬼，真乃兽之不如乎！观悟空销去幽冥之死籍，即有天上之招安，由微而显，自卑登高，出此入彼，感应神速，金丹之效，有如此耳。\n诗曰：\n分明一味水中金，收得他来放下心。\n攒族五行全体就，长生不死鬼神钦。\n第四回　官封弼马心何足　名注齐天意未宁\n悟元子曰：上回已言攒簇五行，和合四象，还丹成就，根本已固，即可脱死籍而注长生。然道未至于纯阳，终为造化所规弄，而不能与天地同长久。故此回示人以火候之次第，运用之窍妙，使循序而进，归于纯阳无阴之处也。\n夫金丹之道，有还丹、大丹二事。还丹者，只还得人生之初，良知良能本来物事耳。本来物事既还，如自下界而上天宫，登仙有分。急须将此物事温之养之，不使一毫渗漏，别立乾坤，再造鼎炉，以炼大丹，至于打破虚空，方为了当。故悟空到天空，玉帝旨除御马监正堂弼马温之职也。《乾》至阳为龙、为马，御马即所以养阳也。“昼夜不睡，滋养马匹”，即《易》之“君子终日乾乾，夕惕若”也。“马见了他泯耳攒蹄”，以法制之也。“到养得肉肥膘满”，以恩结之也。“不觉半月有余”者，半月为十五日，有余者，阳之极也。还丹温养已足，别有火候，别有功用，而御马监可以离的矣，故悟空问其官衔品从，而知其为未入流，即“大怒道：‘不做他！不做他！我去也！’呼啦的一声，把公案推倒”。何其脱然超群哉！独可异者，弼马温代天养马，是观天之道，执天之行，而何以云不做他，推倒此席，岂不令人难解乎？"}]}
{"conversation": [{"input": "", "output": "夫金丹大道，乃先天而天弗违之道，得其真者，包罗天地，与大虚同体。天且在包罗之中，而何能受执于天，终以御马监之位限之乎？弼马温代天养马，后天而奉天时之道。奉天时，凡以为真阳未足，而温之养之耳。若真阳已足，还丹坚固，大本已立，正当别立乾坤，再造鼎炉，大作大为之时，非可以奉天毕其事。否则，以此为长久计，是直以大道起脚之地，而为神仙歇脚之乡，何异以弼马之职为大极乎？岂知人世之所谓大极者，而天宫则犹谓未入流，终非大道全始而全终。释典云：“百尺竿头不动人，虽然得入未为真。百尺竿头更进步，十方世界是全身。”其曰“不做他！不做他！把公案推倒”，是欲以百尺竿头进步，大化而入于神圣之域也。\n“你看他一路棒打出御马监，直至南天门，众天丁知他受了仙箓，不敢阻挡，让他打出天门去了。”此非悟空去之，乃道使去之。提纲曰：“官封弼马心何足”，诚不足也。试观悟空回洞对众言道：“那玉帝不会用人，封我作弼马温，原来是与他养马，不入流品之类，因此推倒此席，走下来了。”盖还丹之终，即大丹之始，大丹之功不到纯阳无阴、寿与天齐之地，不得休歇，虽欲不推倒此席，而不可得。此两个独角鬼王来献赭黄袍，叫做齐天大圣之所由来也。“两个”者，偶也。“独角鬼王”者，阴在上也。“赭黄袍”者，黄带赤色，黄之太过，高亢之义。此《夬》卦検之象。悟空为五阳，两鬼王为一偶，非《夬》乎？《夬》尽则为纯阳，非齐天大圣乎？“托塔天王李靖为降魔大元帅”，《夬》之上卦也；“哪吒三太子为三坛会海大神”，《夬》之下卦也；“巨灵神为先锋”，《夬》之一阴也。乃《夬》象。“猴王一棒将巨灵神斧柄打作两截”，“刚决柔也”。猴王笑道：“脓包！脓包！我已饶了你，你快去报信”，是“健而悦，决而和”也。“哪吒变作三头六臂，恶狠狠手持六般兵器，丫丫叉叉扑面来打”，即《夬》之九三：“壮予頄”，决而不和之象。“大圣也变作三头六臂，金箍棒变作三条，六只手拿着三条捧架住，即《夬》之九三：“君子夬夬”，决而又决之象。“悟空赶至哪吒脑后，着左臂上一棒打来，哪吒着了一下，负痛逃去”，即《夬》六四之初九：“壮于前趾，往不胜，为咎”之象。“天王道：不要与他争持，且去上界回奏，再多遣天兵围捉这厮”，即《夬》之九二：“惕号，莫夜有戎，勿恤”之象。从容以缓，图得中道也。"}]}
{"conversation": [{"input": "", "output": "“猴王得胜归山，叫六弟兄亦以大圣称之，七大圣自作自为，自尊自大”等语，总以明修持大丹，以阳决阴，趁时而动，先天而天弗违，自主而不由天主也。但金丹之道，须要刚柔相当，若独刚无柔，阳极必阴，难免得而复失之患。故金星奏道：“那妖猴只知出言，不知大校。”大为阳，小为阴。知大知小，有刚有柔谓之圣；只大不小，刚而不柔谓之妖。圣妖之分，即在知大小、不知大小之间耳。又曰：“就叫他做个齐天大圣，只是加他个空衔，有官无禄便了。”即《乾》之上九，象辞曰：“贵而无位，高而无民”也。阳刚过盛，燥气未化，自满自足，只知有己，不知有人，何得有民乎？金星领旨到花果山见大圣，说出：“凡授官职，皆由卑而尊，为何嫌小？”可知能卑者方能尊，能小者方能大，不得尊而不卑，大而不小也。玉帝道：“孙悟空过来，今宣你作个齐天大圣，官品极矣，自此切不可妄为。”是示其阳进于至极，须要知进退存亡，而不得妄动致悔也。\n“在蟠桃园右首，起一座府，府里设个二司：一名安静司，一名宁神司。”阳极须当以阴接之，安静宁神，以阴而养阳也，此提纲“名注齐天意未宁”之旨。因其亢阳太燥，如意之未宁，而故使安心定志以宁之。“猴王信受奉行，与五斗星君，同众尽饮。”是五行混合，燥气悉化，“健而悦，决而和”矣。“他才遂心满意，喜地欢天，在于天宫快乐，无挂无碍。”阴气尽而阳气纯，功成人间，名注天上，大丈夫之能事毕矣，故曰：“仙名永注长生箓，不堕轮回万古传”也。\n此回由还丹而修大丹，演出决阴归《乾》之妙用，其中有口诀存焉，读者须要深玩其味。\n诗曰：\n归根复命是还丹，养到纯阳再换坛。\n不晓个中消息意，圣基虽入道难完。\n第五回　乱蟠桃大圣偷丹　反天宫诸神捉怪\n悟元子曰：上回已言由还丹而修大丹，体归纯《乾》，即可寿与天齐，名登紫府矣。然金丹有阳火阴符之妙用，当进阳而即进阳，当运阴而即运阴，阴符阳火，不失其时，方能金丹成熟。若知进阳而不知运阴，纵金丹在望，未许我认。故此回紧接上回，细演阴符妙用耳。"}]}
{"conversation": [{"input": "", "output": "“大圣在齐天府，日食三餐，夜眠一榻，无事牵萦，自由自在。”是心处事外，静以待时耳。《文言传》曰：“知进退存亡，而不失其正者，其唯圣人乎！”“许旌阳启奏：‘齐天大圣日日无事闲游，恐后来闲中生事。’”是明示其阳极必阴，若不防闲，得而复失之患，势所必有。“不若与他一件事管了，庶免别生事端”者，必有事焉，而勿正，心勿忘也。“玉帝宣猴王，与一件执事，权管蟠桃园，使早晚在意”者，是“一日内，十二时，意所到，皆可为”，朝《屯》暮《蒙》，须臾不离也。但“权管”二字大有妙义，学者不可不玩。大圣乃先天至精，为阳之主，其管齐天府久管也，管蟠桃园权管也。久管者，进阳以决阴，阳火之事；权管者，借阴以全阳，阴符之事。大圣知其时之不可失，故欢喜谢恩，朝上唱喏而退也。\n“蟠桃三千六百树”，《坤》卦全体，六六之数。“前面一千二百株，花微果小，三千年一熟，人吃了成仙了道，体健身轻”，即《坤》中所生一阳《复》、二阳《临》，二六一十二，阴变为阳之果，阳气方生，故花微果小也。“中间一千二百株，层花甘实，六千年一熟，人吃了霞举飞升，长生不老”，即《坤》中所产三阳《泰》、四阳《大壮》，二六一十二，阴变为阳之果，阳气壮盛，故居在甘实也。“后面一千二百株，紫纹细核，九千年一熟，人吃了与天齐寿，日月同庚”，即《坤》中所产五阳《夬》、六阳《乾》，二六一十二，阴变为阳之果，阳气纯全，故紫纹细核也。由《坤》而复《乾》，自六而归九，阴变成阳，故后面之桃九千年一熟。“桃”者，实也，其中有仁，属纯阳。阳气纯全，即是桃熟；桃熟，即是金丹成熟；金丹成熟，采而服之，势不容已。\n“大圣闻言欢喜，当自查明回府”者，喜其时候已到，而查明火候也。“三五日一赏玩”者，三五合一，先天阳气圆满也。“见枝头桃熟，要尝新”者，伏阳于阴之未发也。“忽设一计，使仙吏出外，脱了冠服，摘桃自在受用”者，是见之不可用，用之不可见，在不睹不闻处下手也。“将熟桃吃了一饱”者，食其时，百骸理也。“三二日，又去设法偷桃，尽他享用”者，三二为一候，一时六候，只于一候之顷，夺天地之造化为我有，其盗机也，天下莫能见，莫能知也。"}]}
{"conversation": [{"input": "", "output": "“王母娘姆大开宝阁，做蟠桃胜会”者，阳已极而阴即遇会也。“着七衣仙女摘桃”者，《姤》卦椝之象，即七日一阴来姤也。“叫寻他出来”者，《姤》之“女壮”也。“大圣变二寸长的人儿，在大树梢头浓叶之下睡着”者，二寸为阴，上一阴下五阳，《夬》之象。“前摘三篮，中摘三盘”，二三为六，《姤》之一阴之象。“后树花果稀疏，只有几个毛蒂青皮的，原来熟的都是猴王吃了”者，真者已藏，不妨示假也。“将枝一放，惊醒猴王，大圣即现本相，耳朵内掣出金箍棒，咄的一声道：‘你是那方怪物，敢大胆偷摘我桃’”者，此由《夬》而《乾》，由《乾》而《姤》之象。《夬》者，以阳决阴也；《姤》者，以阴遇阳也。阳决阴，则阴以阳为偷，谓怪；阴遇阳，则阳以阴为偷，谓怪。总一盗机，只在顺逆之间耳。顺之则由《乾》而变《姤》，逆之则借《姤》以全《乾》。故《夬》反为《姤》，《姤》反为《夬》，而《乾》居《夬》、《姤》之间也。七衣仙女说出王母娘娘做蟠桃胜会，又说出请客上会自有成规。以见阳极必阴，一定成规，而不能更移也。但不能使阳而不阴者，天地之气机；而能借阴保阳者，圣人之功用。\n“大圣使定身法，把众仙女定在桃树之下”，即《姤·初六》：“系于金柅，贞吉”也。阴来遇阳，能以六八伤阳，如金柅之能止车。然初阴微弱，防之于早，逆而制之，凶可化吉，亦即《彖传》“勿用取女，不可与长也”。“大圣赚哄赤脚大仙通明殿演礼，变赤脚大仙至瑶池，却未有仙来，吃八珍，饮琼浆”一段，即《姤》之九二：“包有鱼，无咎，不利宾”也。九二以刚乘柔，柔下刚上，故谓赤脚大仙。以阳防阴，如鱼在包中，先发制人，不但阳气不能为害，而且能盗彼杀中之生气以为我有，故利于我，不利于宾。“自揣道：‘不好！不好！再过会请的客来，却不怪我？一时拿住，怎生是好？’”即九四“包无鱼，起凶”也。夫阳来交阴为好，阴来姤阳为不好，不能防阴于早，客气乘间而来，必伤正气，如包中失鱼，鱼无拘束，放荡横行，起凶之道也。“不如回府中睡去”者，即《姤·九三》“其行次且，厉无大咎”也。阴气未发，虽不能去阴，而阴亦不能伤，“回府去睡”，正厉而无大咎之义。"}]}
{"conversation": [{"input": "", "output": "“信步乱撞，一会把路走差，不是齐天府，却是兜率宫，顿然醒悟。道：‘兜率宫是三十三天之上，乃离恨天太上老君之处，如何错到此间？’”齐天府，《乾》之上九也。兜率宫，《姤》之九五也。悟空醒悟有差，差者自差，悟者自悟，差正可以见悟，悟正可以止差。差者顺也，悟者逆也，以逆行顺，何差之有？“直至丹房，见五个胡芦里边都是炼就金丹，倾出来就吃了。”即九五：“含章，有陨自天”也。含藏章美，内刚外柔，阴气不得用事，自消自化，天心常照，金丹成熟，可以由渐而顿，虚心而能实腹矣。“一时间丹满酒醒”，正由渐而顿，虚心实腹之效。盖灵丹入腹，阴气悉化，如醉初醒，即归大觉，一时之功，神哉！妙哉！“又自揣道：‘不好！不好！这场祸事比天还大，若惊动玉帝，性命难保，不如下界为王去也。’”即上九：“姤其角，上穷吝也。”遇《姤》不能藏刚而持刚，金丹得而复失，大祸临身，性命难保，吝所必有。“不如下界为王”，是不姤于角，保丹之善法也。\n以上数百言，皆演借阴保阳、窃夺造化之妙用。偷桃、偷酒、偷丹，俱在人所不知而己独知处用手段，纯是盗机，虽天地神明不可得而测度，正提纲“乱蟠桃大圣偷丹”之旨。蟠桃会由《乾》而《姤》，顺也；乱蟠桃借《姤》还《乾》，逆也。不乱不能偷，惟乱而偷之，所以遂心应手，无不如意也。\n“不行旧路，从西天门使隐身法逃去，回至花果山。”此金丹口诀中之口诀，天机秘密，后人谁能识的？惟悟一子注曰：“上天而下山，曰天山《遁》椑”，可谓仙翁知音矣。但遁则遁矣，何以不行旧路，从西天门隐身法逃去乎？此中妙意，须当追究出来。“旧路”者，《姤》也。“西天门”者，《夬》也。“使隐身法逃去”者，《遁》也。又自天而回山，亦为《遁》象。由《姤》而《遁》，阴气浸长，阳气受伤，后天顺行之道；自《夬》而《遁》，阳气不亢，阴气难进，先天逆运之道。不行旧路，从西天门逃去，所以顺中用逆耳。使隐身法，即是窃夺阴阳之盗机。惟其有此盗机，故大圣回山之后，“又翻一筋斗，使隐身法径至瑶池，人还未醒，拣大瓮，从左右胁下挟了两个，两手提了两个，回至洞中，就做仙酒会，与众快乐”。上天下地，从心所欲不逾矩，真取诸左右逢其原矣。"}]}
{"conversation": [{"input": "", "output": "“王母备陈偷吃蟠桃，仙官来奏偷吃仙酒，老君道出偷吃仙丹，玉帝见奏惊惧。齐天府仙吏奏道，孙大圣不知去向，玉帝又添疑思。赤脚仙又奏遇齐天大圣，言有旨着众仙先演礼后赴会等语，玉帝越发大惊。”即佛祖所云“若说是事，诸天及人皆当惊疑”者是也。惊疑者何？惊疑不顺天而逆天也。顺天者，后天而奉天时之道。逆天者，先天而天弗违之道。因其先天之道，逆而不顺，故提纲谓之“反天宫”。因其反天宫，与天争权，则天神不悦，必以逆为怪，故提纲谓之“诸神捉怪”。然先天之道，所以能反天逆天，而不顺天者，总在一《遁》之妙，《遁》卦健于外而止于内，以止运健，健本于止，虽行健而健无形迹可窥矣。\n“玉帝差普天神将，共十万天兵下界，把花果山围困，捉获大圣。大圣公然不理道：‘今朝有酒今朝醉，莫管门前是与非。’”即《遁》之初六：“遁尾厉，勿用有攸往”也。《遁》之在初，恐有遁而不回之厉，若能莫管门前是与非，不往，何灾也？及“九个凶神，恶言泼语，门前骂战，大圣笑道：‘莫采他，诗酒且图今日乐，功名休问几时成。’”即六二：“执之用黄牛之革，莫之胜说。”以中正自守，境遇不得而迁，患难不得而移，如牛革之固。“功名休问几时成”，正所以固志也。“九个凶神把门打破。大圣大怒，命独角鬼王帅领七十二洞妖王出阵，被九曜恶星一齐掩杀，抵住在铁板桥头，莫能得出。”即九三：“系遁，有疾厉”也。圣妖相混，为阴所牵，不能遁而以刚自用，如有疾惫，放在铁板桥头，莫能得出也。“九曜星数骂偷桃、偷酒、乱会、窃丹，此处享乐。大圣笑道：‘这几桩事儿，实有！实有！你如今待要怎么？’”即九四：“好遁”也。惟其能遁，所以能偷，偷之遁之，境遇在彼，造命在我，天关在手，地轴由心，造化何得而拘哉？"}]}
{"conversation": [{"input": "", "output": "“自辰时杀到日落西山，独角鬼王与七十二洞妖怪，都被众天神捉去。只走了四健将，与那群猴，深藏在水帘洞底。”即九四：“君子吉，小人否”也。盖以刚而亢躁者，不好于遁，顺其阴阳，即为天所拘；刚而能柔者，好于遁，通其造化，不为天所限。好遁、不好遁，君子小人分之，吉凶见之也。“大圣拔毫毛一把，变了千百个大圣，都使的金箍棒，打退哪吒太子，战败五个天王，得胜回洞。”即九五：“嘉遁，贞吉”也。刚健中正，随心变化，无定之中而有定，有定之中而无定，毫光普照，应用无方，不遁而遁，遁之嘉美而无形无迹，所谓千百亿化身者，故能胜天，而天无可如何也。可异者，四健将迎着大圣，哽哽咽咽大哭三声，又嘻嘻哈哈大笑三声，这个盘谜真难猜识。然难猜难识，而有易猜易识者，仙翁已明明道出矣。健将道：“今早交战，把七十二洞妖王，与独角鬼王，尽被众神捉去，我等逃生，故此该哭；今见大王得胜回来，未曾伤损，故此该笑。”妖王、鬼王乃高亢之阳，大圣乃中正之阳。高亢之阳，刚而不柔，为妖为鬼。哭者，哭其知进而不知退也。中正之阳，刚而能柔，为圣为仙。笑者，笑其知进而能知退也。知进者，所以进阳而夬阴也；知退者，所以运阴而养阳也。服丹之后，宜退而不宜进，故《遁》之道所由贵。\n“大圣道：‘我等且紧紧防守，饱飧一顿，安心睡觉，养养精神，天明看我使个大神通，拿这些天将，与众报仇。’”即上九：“肥遁，无不利也。”“饱飧”者，实其腹也；“安心睡”者，虚其心也。既实腹而又虚心，养精神而待天明，身在事中，心处事外，万物难伤，造化难移，遁之肥而自由自专，养到大神通处，超出乎天地之外，以之敌天将，有何不利哉？\n总之，此回妙旨：“乱蟠桃”者，自《乾》而《姤》也；“反天宫”者，由《姤》而《遁》也。“大圣偷丹”者，借后天而成先天也；“诸神捉怪”者，以后天而伤先天也。借后天成先天，《姤》中养《乾》；以后天伤先天，《乾》极必《姤》。趁《姤》而偷，则造化为我用；惟《遁》而捉，则造化不能伤。《姤》者自姤，《遁》者自遁；偷者自偷，捉者自捉。惟《姤》方能偷，惟《遁》不能捉。能偷能遁，神鬼不测，诸神焉得而捉之？此中天机，惟天纵之大圣能知能行。彼一切在后天中用功夫，师心自用，强制强求者，乌能窥其底蕴哉？结尾结出：“四大天王收兵器罢战，众各报功，拿住虎豹狼虫无数，更不曾捉着一个猴精。”可知捉者是怪，而不是圣。圣也、怪也，总在能遁不能遁耳。能遁便为圣，不遁便为怪，《遁》之时义大矣哉！\n诗曰：\n阳极阴生姤即连，此中消息要师传。"}]}
{"conversation": [{"input": "", "output": "诗曰：\n阳极阴生姤即连，此中消息要师传。\n含章在内神功妙，知者夺来造化权。\n第六回　观音赴会问原因　小圣施威降大圣\n悟元子曰：上回言自《乾》而《姤》，自《姤》而《遁》，借后天全先天，已为天地神明不可得而窥测矣。但金丹之道，阴阳造化之道，必须洞晓阴阳，察明消息，知始始之，知终终之，方能一力成功。若不知阴阳变幻，消息相因，纵金丹到手，必至阳极而阴，《乾》而《姤》，《姤》而《遁》，《遁》而《否》，《否》而《观》，《观》而《剥》，《剥》而《坤》，金丹得而复失，何能完全大道乎？故此回叫人究明阴阳消息，随时而运用之。如提纲“观音赴会问原因，小圣施威降大圣”，是欲观天之道，执天之行也。“观”者，静观密察之谓；“音”者，阴阳消息之机。能观其机，而或顺或逆，抑阴扶阳，无不如意。此“观音”二字，不特为此回之眼目，而且为全部之线索。故西天取经，以观音起，以观音结，则知作佛成仙，惟在能观其天道耳。\n“观音自王母娘娘请赴蟠桃大会，与惠岸同登宝阁瑶池。”王母为老阴，属《坤》；惠岸为木，属《巽》。上《巽》下《坤》，棾为风地《观》。“见席面残乱，虽有几位天仙，俱不就席，都在那里纷纷讲论”，即天地不交，《否》之象也。“菩萨与众仙相见毕，众仙备言前事”，即言《姤》、《遁》之前事也。“菩萨与众仙至通明殿”，《乾》卦之象。“早有四大天师、赤脚大仙迎着”，乃《遁》、《姤》之象。“时有太上老君在上”，《乾》阳在上也；“王母娘娘在后”，《坤》阴在下也。《乾》上《坤》下，棲为天地《否》。“菩萨引众同入，与玉帝礼毕，又与老君王母相见，各坐下。”此仙翁明明提出《乾》、《姤》、《遁》、《否》、《观》诸卦之象，叫人于此处观察体认耳。"}]}
{"conversation": [{"input": "", "output": "“菩萨问出乱蟠桃原由，即命惠岸速下天宫打探军情，可就相助一功，务必的实回话。”此中妙义，非人所识，惠岸为《巽》木，以《巽》木而下《乾》天，则为《姤》。阳极而阴，阴与阳争，犹如军情。打探军情，不亲见的阳极而阴之处，不谓观察的实。木叉为李天王二太子，为南海观音大徒弟，《巽》木下于天为《姤》，上于地为《观》，惠岸即上地之义。由《姤》而《观》，以《观》探《姤》，所谓“《乾》遇《巽》时观月窟”也。“木叉要看他怎么个大圣”，以阴而遇阳也。“木叉高叫：‘那个是齐天大圣？’大圣应声道：‘老孙便是！’”阴阳相见，一叫一应，阳往阴来，两不相离也。“见你这般猖獗，特来擒你”，是阳极而阴必生也。“木叉与大圣战经五六十合，败阵而走。对天王说道：‘大圣着实神通广大。’”败阵回来之由，天王心惊。此亲历身经，已打探到阴阳消息之的实处，已知先天之气神通广大，非可强制，而不得不惊。即《悟真篇》所谓“恍惚之中寻有象，青冥之内觅真精。有无从此自相入，未见如何想得成”也。\n“惠岸见了菩萨，说了不能取胜消息，菩萨低头思忖”，神观之谓也。“玉帝拆开表章，见有求助之言，笑道：‘叵耐这个猴精能有多大手段，就敢敌过十万天兵’”，大观之谓也。“观音合掌：‘启奏陛下宽心，贫僧举一神，可擒这猴。’”神观、大观，两而合一，得于心而应于手，可不难伏矣。何则？先天之气，阳极而阴，阴极而阳，《泰》极而《否》，《否》极而《泰》，乃天道自然之常，亦人之无可如何者。然能静观密察，而得其消息，借阴济阳，则阴或有时而退，阳或有时而纯，尽人事以待天命，庶乎“食其时，百骸理，动其机，万化安”，故圣人以神道设教而天下服矣。\n“显圣二郎为玉帝外甥，有梅山六弟兄，一千二百草头神，听调不听宣”者，何哉？“二郎”者，阴偶之数，从《坤》而出，故为《乾》天之外甥。当阳极之会，阴气当显，故曰显圣二郎。“梅山六弟兄”者，《坤》之初六也。一千二百草头神者，二六一十二，《坤》之六二、六三也。“草头神”者，蒙昧之象也。“听调不听宣”者，阴乃阳之所变，故曰调。“差大力鬼王赍调”者，大力鬼王，《坤》阴之象。"}]}
{"conversation": [{"input": "", "output": "“二郎迎接旨意，大喜道：‘天使请回，吾就去相助。’”上天下地为《否》，阴气承天而动也。“二郎唤六弟兄，二将军聚集，即点本部神兵，纵狂风，径至花果山，见天罗地网密密层层，不能前进。”即《否》之初六：“拔茅茹，以其汇。”阴气相连而进，其机未发，故不能前进也。真君笑道：“小圣来此，必须与他斗个变化，列公将天罗地网不要幔了顶上。”即《否》之六二：“包承，小人吉，大人否，亨。”外君子而内小人，阴气暗藏，自下而上，不至消尽其阳而不止，大往小来，为祸最烈也。“叫天王使照妖镜，住立空中，休叫走了”者，自《否》而《剥》，剥极于上也。“真君领众神出营，在水帘洞外挑战。”即《否》之六三：“包羞。”以阴居阳，不中不正，阴气犹未侵阳之象。然阴侵阳必有从来，非《泰》极时而阴不能侵。\n“群猴齐齐整整，排作个蟠龙阵势。”即《泰》之初九：“拔茅茹，征吉。”三阳在下，连类而进之象，志在外也。“中军里立一竿旗，上书齐天大圣”，即《泰》之九二：“包荒，得尚于中行。”以阳刚而居柔中之位，泰中能以防否也。真君笑道：“这泼猴，怎么称得起齐天大圣之职”，即《泰》之九三：“无平不陂，无往不复。”《泰》极而《否》即来，阳盛而阴即生也。“大圣掣金箍棒腾出营门，笑道：‘你是何方小将，乃敢大胆挑战？’真君笑道：‘我乃显圣二郎，今奉上命，特来擒你。’”即《泰》六四：“翩翩不富，以其邻，不戒以孚。”《泰》之已过，《否》斯来之，必有阴气承天而动，以伤其阳，如不戒而孚者。其曰：“你还不知死活”，是言不知戒惧，终必闭塞不通，转《泰》为《否》矣。“大圣道：‘我记得玉帝妹子，思凡下界，配合杨君，生一男子，曾使斧劈桃山的是你么？’”即《泰》之六五：“帝乙归妹，以祉元吉。”柔顺居尊，虚己下贤，以阴求阳，天地交而万物通，上下交而其志同，开《泰》之吉道也。然阴阳有循环之机，而《否》、《泰》有轮转之理，《泰》中藏《否》，阳内藏阴，二郎劈桃山，自《泰》而《否》，又势所必有也。"}]}
{"conversation": [{"input": "", "output": "“二郎变的身高万丈，两只手举着三尖两刃神锋。”两手，上下二卦。“三尖”，上《乾》。“两刃”，下《坤》。乃《否》象。“青脸獠牙，朱红头发，恶狠狠望大圣着头就砍”者，“否之匪人，不利君子”也。“大圣变的与二郎嘴脸一般，举一条如意棒，抵住二郎。”阴阳混一，内外交通，乃《泰》象。“两个各施神通相斗”，《否》、《泰》相交之时也。“六弟兄撒放草头神，一齐掩杀，众猴惊散。”即《泰》之上六：“城复于隍，其命乱也。”《泰》极而《否》至，大往而小来矣。“大圣自觉心慌，收了法像，把棒变绣花针，藏于耳内，变化逃走。”即“天地不交，《否》，君子以俭德辟难”也。然大圣变化上辟，而小圣变化上剥之；大圣变化下辟，而小圣变化下剥之。愈俭愈难，愈辟愈剥，总以上下不交，小人道长，君子道消之故。\n所可异者，大圣变花鸨，二郎不敢扰，现出本相以弹打之。夫阴之能剥阳者，以其阴阳之气不交也，若阴阳气交，阴安得而剥阳？花鸨不拘鸾凤鹰鸦，都与交群，是阴阳不拘，随高就低，退则可以自保，进则可以有为，二郎焉敢而拢之？不拢而现本相以弹打，是阴之剥阳于上也。然《剥》极于上，即反于《坤》。“大圣趁着机会，滚下山崖，变作土地庙”，《剥》变为《坤》矣。“尾巴变旗竿在庙后”，《剥》极归《坤》，贞下起元，一阳来复，岂非尾巴在庙后乎？“二郎欲捣窗棂踢门扇”，小人剥庐也。小人剥庐而欲尽剥其阳，是自失其所覆，适以自剥其庐。此大圣使隐身法，去灌江口，变二郎之象，入二郎之庙，点察二郎香火之由来也。"}]}
{"conversation": [{"input": "", "output": "噫！二郎方欲剥孙之庙，大圣随即占杨之庙，以是知孙庙即杨庙，剥孙庙，正以剥杨庙，故曰：“郎君不消嚷，庙宇已姓孙了。”天王照见，告知二郎，是明告学人，不使阳之剥尽，留其余阳，顺而止之，以为返还大丹之本耳。《剥》之《彖传》曰：“顺而止之，观象也。君子尚消息盈虚，天行也。”盖观天之道，还须执天之行。若空观而不行，则《剥》而《复》，《复》而《姤》，《姤》而复《剥》；《泰》而《否》，《否》而《泰》，《泰》而又《否》。先天之气何由收伏？何由而凝结？此老君不用观音净瓶助拿，而以金钢琢收伏之。“净瓶”者，清净无为之道；“金钢琢”者，中正有为之道。惟其中所以套诸物，惟其正可以早晚防身。盖金丹之道，以清净为体，以中正为用。“自天门上往下一掼，打中天灵，跌了一跤。”执中精一，真空而含妙有，妙有而归真空，先天灵气，自不飞走。又“被二郎细犬照腿肚子上一口，扯了一跌”，阳极当以阴接之。“睡倒在地，爬不起来”，由《剥》而《复》，归根复命矣。“七圣一拥按住，即将绳索捆绑，使勾刀穿了琵琶骨，再不能变化。”乃《剥》卦顺而止之义。\n噫！始而假阴剥真阳，既而借阴以伏阳，不得其假，则真者不见；不得其真，则假者不去。二郎变化，以假欺真，气之顺也；大圣变化，藏真顺假，法之逆也。不能神观、大观者，则真为假所制，而真遂成假；能神观、大观者，则假为真所化，而假亦化真。是二郎虽罪之魁，亦功之首。故天神都道：“此小圣之功也。”二郎道：“我何功之有？”则知提纲“小圣施威”者，小圣顺时而施也；大圣被降者，大圣顺时而止也。施者自施，止者自止，一顺时，而收伏金丹妙用尽矣。非观天之道，执天之行者，而能若是乎？\n篇中千余言，历历说来，总归到“顺而止之”一句。这一句妙用，以之用于还丹，而还丹结；以之用于大丹，而大丹凝。还丹、大丹皆藉此而成就矣。观察观到此处，则顿悟圆通，一灵妙有，先天之气自虚无凝结矣。此回仙翁一意双关，顺逆并写，非仅言其顺行之道，学者能于此回悟得透彻，则内外二事，可得其大半矣。\n诗曰：\n大观若也更神观，否泰盈虚怎得瞒？\n用九随时兼用六，执中精一结灵丹。\n第七回　八卦炉中逃大圣　五行山下定心猿\n悟元子曰：上回言先天之气，顺而止之，自《剥》归《复》，可以金丹凝结矣。此回专言真火锻炼，金丹成熟之后，自有为而入无为，以成无上至真之妙道也。"}]}
{"conversation": [{"input": "", "output": "大圣被天兵押去斩妖台，神火不能烧，雷楔不能打，何哉？盖先天之气来归，药即是火，火即是药，自有天然真火，而非外来之火可以为功者。故老君奏道：“那猴吃了蟠桃，饮了御酒，又盗了仙丹，三昧火炼就金刚之躯，急不能伤，不若与老道领去，放在八卦炉中，以文武火锻炼出我的丹来。”是明示金丹凝结之后，非真火锻炼不能成熟也。既云吃了蟠桃，饮了御酒，盗了仙丹，已成金刚不坏之躯，又何云以文武火锻炼出丹来？此等关节，不可不知。盖炼就金刚之躯，是金丹凝结，一时之功；以文武火锻炼出丹，是朝《屯》暮《蒙》，抽铅添汞，符火烹煎之功。\n“老君将大圣推入八卦炉中，命道人架火锻炼，大圣钻在《巽》宫位下。《巽》乃风也，有风则无火，只是风搅烟来，把一对眼熏红了，弄做个老害眼，故后来唤作火眼金睛。”噫！仙翁慈悲，不但指人以火候，而且指人以作用。前次之结丹，以中为贵；今此之炼丹，以和为贵。《巽》风乃和缓从容之谓，一阴伏于二阳之下，刚中用柔，和缓从容而不迫也。《中庸》曰：“中也者，天下之大本也；和也者，天下之达道也。”能中能和，刚柔相济，良贾深藏若虚，黜聪毁智，内明外暗之意，故曰火眼金睛。\n“七七四十九日，老君火候俱全，忽一日开炉取丹。大圣只听炉头声响，猛睁眼看见光明，忍不住将身一纵，跳出丹炉，呼啦一声，蹬倒八卦炉，往外就走。”是火候已足，阴尽阳纯，滓质尽去，金丹成熟，自然迸出一粒光明宝珠矣。斯时也，脱五行而出造化，命由自主，鼎炉无用。故把“架火看炉的一个个都放倒，把老君摔了个倒栽葱，脱身走了”。脱身走了者，不为造化所拘，不为幻身所累也。此提纲“八卦炉中逃大圣”之旨。\n“耳中掣出如意金箍棒，不分好歹，却又大闹天宫。”丹成之后，无拘无束，一灵妙有，法界圆通，与天争权，理所必然。“却又大闹天宫”，与前大闹天宫大有分别。前之大闹，还丹之事，因有阴而大闹，尚出于功力，故在鼎炉锻炼之先；今之大闹，由纯阳而大闹，已归于自然，故在鼎炉踢倒以后。“打的九曜星闭门闭户，四天王无影无踪。”总描写金丹成就，道高龙虎伏，德重鬼神钦也。"}]}
{"conversation": [{"input": "", "output": "其诗曰：“混元体正合先天，万劫千番只自然。渺渺无为浑太乙，如如不动号初玄。炉中久炼非铅汞，物外长生是本仙。变化无穷还变化，三皈五戒总休言。”上四句言了性必须了命，下四句言了命必须了性。观于“无为浑太乙，不动号初玄。久炼非铅汞，变化还变化”等字，不解可知。二诗：“一点灵光彻太虚，那条拄杖亦如之。或长或短随人用，横竖横排任卷舒。”总以见道成之后，一点灵光彻于太虚，拄杖由我，无之而不可也。观此而益知历来读《西游》、评《西游》者，以心猿意马为解，皆教门之瞎汉，何不一味其三诗乎？\n诗曰：“猿猴道体配人心”者，言猿猴为道，而人心非道，道本无言，其所谓猿猴者，言以显道，极其至也。猿猴且不为道，何况人心？不过借猿猴之道体，以匹配人心耳。“心即猿猴意思深”者，言道有动静，人心亦有动静，道之动静，似乎人心之动静，心即猿猴意思深远，而非寻常可得私议者。“大圣齐天非假论，官封弼马是知音”者，言道至纯阳，与天为徒，天之健不息，道之健亦不息，浑然天理，乘六龙以御天矣。“马猿合作心和意，紧缚牢控莫外寻”者，金丹有为之道，所以进阳火者，以其猿马不合、心意不和之故。果其猿熟马驯，猿马相合，心正意诚，心意相和，可以紧缚牢拴，不必外寻而运火矣。“万象归真从一理，如来同契住双林”者，言了命之后，须当万法俱空，以了真性，合有为无为而一以贯之，以成妙觉金身，归于如来地位，方为了当也。\n“打到通明殿里、灵霄殿外。”通幽达明，内外无阴，纯阳之象也。“诸天神把大圣围在垓心，大圣全无惧色，变作三头六臂，好是纺车儿，在垓心内飞舞。”刚健中正，随心变化，纵横逆顺莫遮拦矣。\n“圆陀陀”一诗，总以形容道至刚健中正，如一颗牟尼宝珠，光辉通天彻地，水火不能伤，刀兵不能加，命由自主，不由天地，天兵神将，焉得而近之？其所谓“也能善，也能恶，眼前善恶凭他作。善时成佛与成仙，恶处披毛并戴角”者，言此光明宝珠，人人具足，个个圆成。但圣人借此而作善，成佛成仙；凡人借此而作恶，披毛戴角。是在人之善用恶用耳。能善用者，用火锻炼成熟，变化无穷，与天争权，先天而天弗违矣。"}]}
{"conversation": [{"input": "", "output": "然了命之后，即是了性之首；有为之终，即是无为之始。若只知了命，而不知了性，只知有为，而不知无为，则圣变为魔，寿同天地一愚夫耳，焉能到不生不灭之地乎？故佛祖听大圣长生变化之说，冷笑道：“你那厮乃是个猴子成精，怎敢欺心，要夺玉皇大帝尊位。”又道：“趁早皈依，但恐遭了毒手，性命顷刻而休，可惜了你的本来面目。”盖了命之道，只完的父母生身之初本来面目，尚未完的父母未生身以前面目。若只知生身之初面目，不知再完未生身之前面目，自满自足，自尊自大，便是不能明心而欺心。欺心便是欺天，欺天便是不能了性。不能了性，即不能与太虚同体，有生终有灭。一遇劫运，如遭毒手，性命顷刻而休，岂不可惜本来面目乎？庄子云：“摄精神而长生，忘精神而无生。”无生则无灭，修道不到无生无灭之地，犹有后患，未为极功。\n“大圣与佛祖赌赛，一路云光，不住前进，忽见有五根肉红柱子，撑着一股青气，他道：‘此间乃尽头路了。’”五行一气，命基坚固，谓之尽美则可，谓之尽善则不可，即仙翁“变化无穷还变化”之说。奈何古今修道之人，以此间为尽头路者，何其多也！故仙翁借大圣以讽之耳。"}]}
{"conversation": [{"input": "", "output": "“在中柱上写一行大字云：‘齐天大圣到此一游’。”夫“中柱”者，中之实也。“写一行大字”者，即此一中之大字也。“齐天大圣到此一游”者，即历代大圣人修行，皆不离此中也。写者写此中，字者字此中，中本无名，因写因字而名之。此仙翁为大众提出一“中”字，为了性柱子，以归妙觉之地耳。“收了毫毛，又不庄尊。”是不用其明，不自称其尊也。又何以却在第一根柱子根下，撒了一泡猴尿乎？猴尿者，水金也。当未成道，而千方百计，急求水金以为真种。及已成道，而万法俱空，将化水金以归太虚。“第一根柱子”者，是无上一乘之妙道。“撒了一泡猴尿”者，是去水金而不用也。噫！中之之意，不可以言传，不可以笔书，是乃无字之真经。此中与未成丹之中不同。未成丹之中，有阴有阳，是造化中之天机；丹已成之中，无边无岸，是虚空外之事业。“翻转筋斗，径回本处，站在如来掌内道：‘我已去，今来了。’如来骂道：‘你正好不曾离了我掌哩！’”站在掌，不离掌，总以掌示，佛法无边，须归到无言语文字也。这个掌中义，远隔十万八千，近在眼目之下，非火眼金睛之大圣看见，其谁与归？既能见的中，须当归于中。试观“大圣纵身又跳，佛祖翻掌一扑，将五指化作五座联山，唤名五行山，轻轻的把他压住”，自有入无，五行混化，联为一气，浑然一中，入于真空妙有大觉之地，而五行山下心猿可定矣。心猿者，道心之妙有，属于刚，刚主动；佛掌者，本性之真空，属于柔，柔主静。刚极而养以柔，动极而归于静，真空妙有，两而合一，有无俱不立，物我悉归空。翻掌之间，心猿不期定而自定。这个翻掌变化之妙旨，即迦叶微笑、阿难一诺之秘。悟之者，了命之后复了性，心猿定而混化五行；迷之者，既了其命，不能了性，心猿不定，终为五行所压。心猿之定与不定，只在迷悟之间耳。故诗曰：“当年立志苦修行，万劫无移道果真。一朝有变精神敝，不知何日再翻身？”一切修命而不知修性者，可以悟矣。"}]}
{"conversation": [{"input": "", "output": "“诸天请立会名，而如来即名为‘安天大会’。”读者至此，未免乱猜乱疑，或谓大圣前反天宫，而天不安，今被所压而天安矣。或谓大圣前乱蟠桃，天不安而非会，今被所压，天已安而大会。俱非也。何则？性者天性，命者天命。不能性命俱了，而非安天；不能性命双修，而非大会。今大圣而为如来所压，是命不离性，性不离命，有为而入于无为，妙有而归于真空，是所谓天命之谓性，而谓“安天大会”，不亦宜乎？南极寿星所献一诗，正性命俱了之印证，无为有为之指南。“如来万寿若恒沙，丈六金身九品花。”丈六，二八一斤之数；九品，纯阳无阴之物。非命乎？“无相门中真法主，色空天上是仙家。”“无相门中”，纯一不二之谓；“色空天上”，涅槃般若之义。非性乎？先了命而后了性，方是无上至其之妙道，而不落于顽空执相之途矣。\n至于大圣伸出头，六个金字贴住，那山生根合缝，随人呼吸，手儿爬出，身不能挣。此仙翁一笔双写，总结七回大意，学者不可不知。盖金丹之道，性命必须双修，功夫还要两段。两段者，一有为，一无为。有为所以了命，无为所以了性。性命俱了，打破虚空，方是七返九还金液大丹之妙旨。然有为、无为，皆要真师口诀传授。若知无为，不知有为，则五行分散，而幻身难脱；若知有为，不知无为，虽五行一气，而法身难脱。六个金字，即教外别传之口诀。明的此诀，知始知终，可以脱幻身，可以脱法身，不为五行所压。或知始不知终，知终而不知始，幻身也难脱，法身也难脱，总为五行所压。然亦非五行压，总是不明教外别传之口诀，而为五行所压也。果有志士丈夫，铜铁心肠，以性命为一大事，勇猛精进，百折不回，专心致志，寻师访友，自有神明暗佑，真人来度，何难于揭五行而复先天，有为无为，完成大道哉？\n噫！欲知山上路，须问过来人。奈何举世学人，不肯认真拜求明师口诀妙谛，空空一生，到老无成，一失人身，万劫难逢，可不叹诸？\n诗曰：\n九还七返大丹功，炼就纯阳再变通。\n了命弗知兼了性，法身到底不飞翀。\n第八回　我佛造经传极乐　观音奉旨上长安\n悟元子曰：上七回，内外二丹之药物斤两、火候爻铢、有为无为之道，无不详明且备，若遇师指，天仙可冀。然而大道幽深，若有毫发之差，便致千里之失。故仙翁于水尽山穷处，另起一意，细演妙道，借玄奘西天取经，三徒真五行护持，写出火候工程、大道奥妙。使人身体力行，步步脚踏实地，从有为入无为，由勉强而神化，以了性命双修之道，不容少有差池，走入一偏之路也。"}]}
{"conversation": [{"input": "", "output": "如此回提纲曰：“我佛造经传极乐，观音奉旨上长安。”读者见“我佛”二字，或疑为释氏了性，一空而已，修道者必一无所有，方可成真，或疑为佛高于仙，修道者必得乎佛法而后了道，皆非也。所谓“我佛造经传极乐”者，道本无言，言以显道，造经所以传示修道之极乐，使人人知有此道也。所谓“观音奉旨上长安”者，道贵于悟，尤贵于行，观音所以明辨其道中之法音，信受奉行，而修持此道也。造之、传之、观之、奉之，道本无为，而法有作。以无为体，以有为用，有无兼该，可以上长安而入于极乐之乡。若只以空为事，传极乐所传者何事？上长安又将何为？\n冠首一词，包含全篇大义，最是醒人，言禅关参求、顽空寂灭之学，如磨砖作镜、积雪为粮、毛吞大海、芥纳须弥，未免为金色头陀所暗笑矣。笑者何？笑其修真大道，别有个真空妙有之天机，悟之者则直超十地三乘，凝滞则入于四生六道。特以寂灭之辈，皆不知绝想崖前，无阴树下，地雷震动，虚室生白，如杜宇一声，阴中复阳，春信早至矣。漕溪之路本不险，鹫岭之云本不深，无如学人不下肯心，自险自深，所以故人音杳，当面不见耳。若遇明师点破，方知的千丈冰崖，有五叶莲升；古殿垂帘，有香袅透出。那时识破源流，便见龙王三元真宝，明明朗朗，顺手可得，而不为顽空所误矣。\n“如来回至雷音宝刹，对众道：‘我甚深般若，遍观三界，根本性源，毕竟寂灭，同虚空相，一无所有。殄伏乖猴，是事莫识，名生死始，法相如是。’”般若者，华严智慧也。曰般若，曰性源，曰虚空相，曰法相，则非一空也；曰毕竟寂灭，曰殄伏乖猴，则非一无所为也。真空而藏妙相，妙相而归真空，所以是世人莫能识。真空妙相，顺之则识神借灵生妄，而归于死地；逆之则元神常明不昧，而超于生地。是名生死之始，殄伏乖猴，以定制动，法相应如是也。试观佛祖数道石猴出身来因，降伏法力，而益知非空空无物者可比。不然，一空而已，何待殄伏？噫！千般比喻，说不开世间愚人；一根拄杖，打不醒天下痴汉。此仙翁不得不大开方便门，拈出真宝，借佛祖现身说法也。"}]}
{"conversation": [{"input": "", "output": "“时值中秋，有一宝盆。”这个宝盆，乃三五合一，圆陀陀，光灼灼，如中秋之月，通天彻地，无处不照，故中有百样奇花、千般异果等物也。“三藏真经：《法》一藏，谈天；《论》一藏，说地；《经》一藏，度鬼。”不言天、地、人，而言天、地、鬼，鬼即人也。遍尘世间，醉生梦死，入于虚假，迷失本真，虽生如死，虽人如鬼，言度鬼即度人耳。三藏共计一万五千一百四十四卷，每藏该五千四十八卷。五千四十八为白虎首经，天心复现之期，即真经一藏。“三藏”者，三五也。“共计一万五千一百四十四卷”者，三五合一也。分之，一五而变为三五；合之，三五而共成一五；要之，一五而总归于一。一而五，五而十，十而百，百而千，千而万，此一本散为万殊，顺行造化之源流；万而千，千而百，百而十，十而五，五而一，此万殊归于一本，逆运造化之源流。逆之顺之，分之合之，总不离五，总不离一，正修真之经，正善之门，为古今来圣贤口口相传、心心相投之根本源流，皆一宝盆之所出。“大众请示”者，请示此也；“请解”者，请解此也。岂真大众不知而请示解哉？盖请解示于天下后世之人耳。奈何世人多以三藏真经，或流而为采战，或误以为闺丹。此等无知之徒，生则为教门之罪人，死则入铁围之地狱，尚欲转生阳世，岂可得乎？\n夫五千四十八，乃阴极生阳，天心来复之时。天心来复即是首经，即真经一藏，岂世之女子十四岁浊血之经哉？仙佛之道，所修者乃是父母未生以前一点先天之气，无影无踪，无声无臭，纯粹至精之物。一切后天有质者，皆阴中之阴，浊中之浊，俱所不用。所谓见之不可用，用之不可见也。天下迷徒，不达此理，闻真空之说，则疑是禅学；闻妙有之语，则疑是执相。不入于此，则入于彼，真是毁谤圣道，不识法门之妙旨。安得一个善土，取真经永传世间，劝化众生乎？此佛祖不得不使观音大士向东土求真正取经人也。\n“观音”者，乃静观密察之神，修行人穷理、尽性、至命，始终所藉赖，而须臾不可离者。直到打破虚空，大休大歇之后，方可不用。盖金丹大道，安炉立鼎，采药入药，文烹武炼，结胎脱胎，沐浴温养，防危虑险，药物老嫩，火候止足，进退迟缓，吉凶悔吝，事有多端，全凭觉察以为功，此《西游》以观音为一大线索也。故佛云：须观音大士神通广大，方可去得。"}]}
{"conversation": [{"input": "", "output": "又与五件宝贝，其中有锦襕袈裟一领，九环锡杖一根。“袈裟”者，乃朝夕佩服之衣。“锦襕”者，五彩所织，具有金、木、水、火、土五行之全色。“一领”者，一而统五，乃五行合一之谓。五行攒簇，合而为丹，人能服之，长生不死，故曰：“穿我的袈裟，免堕轮回。”锡杖者，乃动静执持之把柄。锡为金类，乃金之柔者，杖而云锡，为刚柔如一之物。上有九环，金还至九，纯阳无阴，刚健中正，水火不加，刀兵难伤，故曰：“持我的锡杖，不遭毒害。”袈裟者，道之体；锡杖者，道之用。一体一用，金丹之能事毕矣。此真教外别传之真衣钵，彼顽空者，安能窥其涯涘哉？\n“又有三个箍儿，一样三个，用各不同，有金、紧、禁三篇咒语。”妙哉！此仙翁告人以用中之用、诀中之诀也。箍儿为收束不放之物，“金”者，刚决果断之物，修丹之道，首在刚决而有果断。“紧’者，绵绵不绝之谓，金丹之道，贵在愈久而愈力。“禁”者，从容不燥之谓，金丹之道，务在专气而致柔。此同一箍，而用各不同也。“各依咒语，念一念，见肉生根，管叫他入我门来。”若有能依其法者，一念回机，便同本得，刹那成佛，不待他生后世，眼前获佛神通。宜乎菩萨到灵山脚下，而即有金顶大仙在观门首接住矣。其曰：“约莫二三年间，或可至此”者，盖言果是真正丈夫，勇猛男子，得师传授，直下苦力，二三年间，即可完成大道，入于极乐之乡。此非虚语，皆是实言，奈世间无男子丈夫何哉！以上佛回灵山至此数百言，字字牟尼，句句甘露，并未有一语着空，皆“我佛造经传极乐”之妙旨，何得以空空一性目之哉？\n叫“菩萨半云半雾，谨记程途”。此等处千人万人无人识得。不知道者，当作闲言看过；或知道者，直以为脚踏实地。噫！谓之脚踏实地，是则云是矣，而犹未尽是也。盖后之唐僧西天取经，苦历千山，方是脚踏实地。今云半云半雾，谓之脚踏实地，谁其信之？夫圣贤大道，是穷理、尽性、至命之学，观音东土度僧，是空理之实学，而非尽性至命之实行，故不在霄汉中行，亦不在地下行，乃半云半雾而行也。空理之功，乃格物致知之学。格物者，格其五行之物也；致知者，致其真知之量也。五行有先天后天真假之别，若能辨的真假透彻，则不隐不瞒，而真知。知既真，是悟得源流，于是以真知而去假归真，可不难矣。"}]}
{"conversation": [{"input": "", "output": "“流沙河”者，沙乃土气结成石之散碎而堆积者，沙至于流，是水盛土崩，乃为流性不定之土，宜其有弱水三千，而人难渡也。“河中妖魔，手执一根宝杖”，此宝杖即真土之宝杖。即云真土，又何以作妖？其作妖者，特以流沙河为妖，而妖之非本来即妖也。“自称是卷帘大将下界”，夫垂帘则内外隔绝，卷帘则幽明相通。彼为灵霄殿卷帘大将，分明是和合造化，潜通阴阳之物。“蟠桃会打破玻璃盏，玉帝打了八百，贬下界来。”阳极生阴，失去光明之宝，先天真土变为后天假土，分散于八方，错乱不整，土随运转，灵霄殿卷帘大将，不即为流沙河水波妖魔耶？“七日一次将飞剑来穿胸胁”，七日一阳来复，天心发现，自知胸胁受疚，这般苦恼，心神不安之象也。“三二日出波吃人”，三二为一五，意土妄动也。意土妄动，伤天坏理，出波吃人，势所必有。穷土之理，穷到此处，真知灼见，可悟的真土本净，而不为假土所乱，更何有飞剑穿胸之患哉？何以流沙河鹅毛也不能浮，九个取经人的骷颅反不能沉乎？盖流沙河乃真土所藏之处，真土能攒簇五行，和合四象，统《河图》之全数。九个骷颅，为《洛书》之九宫。《河图》者，阴阳混合，五行相生，乃道之体；《洛书》者，阴阳错综，五行相克，乃道之用。一生一克，相为经纬；一体一用，相为表里。生不离克，克不离生；体不离用，用不离体。九经焉得沉之？“将骷颅穿一处，挂在头项下，等候取经人自有用处”者，以示《河》、《洛》金丹之道，总以真土为运用，此穷真土之理也。"}]}
{"conversation": [{"input": "", "output": "“福陵山”，安静而能以利人；“云栈洞”，虚悬而能以陷人。此恩中有害，害中有恩之象。山中闪出一个妖精，手执一柄钉耙，自称是天河里天蓬元帅，此俨然木火矣。“柄”者，“木、火”成字，“钉耙”者，丁为阴火，巴为一巳，此木火一巴之把柄。“天河”者，壬水也，壬水在亥，亥为猪，甲木长生在亥，乃生气出现之处，故为天蓬元帅。“只因带酒戏弄嫦娥，玉帝打了二千锤，贬下尘凡。一灵真性，错了道路，投在猪胎。”木性浮为灵性，酒属阴，为乱性之物，性乱而心迷。戏弄嫦娥，着于色欲，先天真灵之性，变而为后天食色之性，岂不是错走道路，入于畜生之胎乎？其所云“打二千锤”者，二数为火，木动而生火，火生于木，祸发必克，五行顺行，法界变为火坑矣。“卯二姐”，乙木也。甲为阳木，乙为阴木，卯为甲妻，理也。“招赘不上一年死了，一洞家当尽归受用，日久年深，没有赡身的勾当，吃人度日。”阴阳失偶，已无生生之机，坐吃山空，作妖吃人，理所必然。穷木火之理穷到此处，可悟得木火真性，本自良能，而不为食色之假性的所混，更何有吃人度日之恶哉？此穷木火之理也。\n“空中悬吊玉龙，自称西海龙王之子，因纵火烧了殿上明珠，玉帝打了三百，不日遭诛。”不曰金龙，而曰玉龙，阳反于阴，真变成假，非复故物。故物一失，错用聪明，恣情纵欲，无所不为，悬虚不实，与纵火烧了殿上明珠、高吊空中者何异？“打了三百”者，龙为《乾》阳，三者，《乾》之三爻，其辞曰：“君子终日乾乾，夕惕若，厉无咎。”今烧毁明珠，所谓日乾夕惕者何？不能日乾夕惕，则乖和失中，逆天忘本，不日遭诛，厉所必有。“菩萨奏准玉帝，叫孽龙与取经人作个脚力”，此等处大有妙义。夫金丹大道，非有大脚力者不能行，日乾夕惕，方可一往直前，深造自得。“送在深涧，只等取经人变白马上西方，小龙领命潜身”，虽有危而可以无咎矣。穷脚力穷到此处，可知得金丹大道，非潜修密炼真正之脚力不能成功，此穷脚力之理也。"}]}
{"conversation": [{"input": "", "output": "“五行山”，为水中金所藏之处，水中金，具有先天真一之气。此气在先天而生五行，在后天而藏于五行，为天地之根，生物之祖，成圣成贤在他，成仙成佛在他，名为真种子。故有金光万道，瑞气千条。知之者，勤而修之，可以入于大圣人之域，与天齐寿，长生不死。但欲得此气，须要得教外别传之口诀，方能济事。若不得口诀，此气终在五行之中，虽有端倪现露，当面不识，未可遽为我有。此处“五行山压大圣”者，有两义：一有为之义，一无为之义。夫金丹之道，性命必须双修，功夫还要两段：有为者，修命之事，所以复还水金，而归于纯阳，庄子所谓“摄精神而长生”者是也；无为者，修性之事，所以熔化水金，而打破虚空，庄子所谓“忘精神而无生”者是也。未修性之先，先须修命，于后天五行中，炼此水金；既了命之后，即须了性，于五行混成处，脱此水金。若知了命，而不知了性，则法身难脱，如悟空已为齐天大圣，为五行所压者是也；若欲了性，而不先了命，则幻身难脱，如大圣在石匣之中，口能言，身不能动，为五行所压者是也。菩萨叹息一诗，言性命不能双修，阴阳偏孤，便是不能奉公而行。不能奉公，便是狂妄，自逞英雄，不能求真师口诀，而为如来真言所困，何日舒伸再显功乎？此不特为未了性者言之，而亦为未了命者言之。或了命而未了性，或了性而未了命，俱是修行者之短处。故大圣道：“是谁揭我的短哩？”\n总之，了性了命，皆要真师亲传口诀，口诀即我佛教外别传之旨。若知此旨，可悟得水中之金，空而不空，不空而空，至无而含至有，至虚而含至实，一得永得。有为无为，了性了命，一以贯之，此穷水金之理也。金丹之道，全以攒簇五行而成，若能于五行之理，知始知终，则理透而心明，心明而性见，皈依佛、皈依法、皈依僧，加以乾乾不息之脚力，而长安大道可一往直前矣。提纲“观音奉旨上长安”，所奉者，即此五行实理，乾乾脚力之旨。然则脚力因五行而设，五行因脚力而全。有脚力而不明五行，“犹将水火煮空铛”也；明五行而无脚力，“毫发差殊不结丹”也。五行之理，不可不穷之彻；脚力之功，亦不可不穷之透。穷到此等处，方于金丹实理实行，通头彻尾，打破疑团，山河大地如在掌上，见如来，取真经，是不难矣。"}]}
{"conversation": [{"input": "", "output": "观音先度三徒白马，而后访取经人，是悟其所行，而先穷其理也；后之唐僧收三徒白马，而方上西天，是行其所悟，而后脚踏实地也。原我同人：上德者，当学三徒之归佛，自贵自重，勿打破玻璃盏，勿带酒戏嫦娥，勿烧毁殿上明珠，勿为五行山压住可也。下德者，当学唐僧仗观音度三徒，自醒自悟，悟其净，悟其能，悟其空，过流沙，步老庄，解愁涧，翻五行，修金丹，化群阴，见如来，取其经，归正果可也。\n诗曰：\n金液还丹教外传，五行四象火功全。\n求师诀破其中奥，了悟源流好上船。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第九回　陈光蕊赴任逢灾　江流僧复仇报本\n悟元子曰：上回道之体用，已穷究详细精密，知之确，而见之真矣。此回叫人在父母生身之初，溯其源，推其本，弃妄而归真也。\n起首提出贞观十三年，当西天取经之来脉，大有深意，学者不可不辨。夫贞者，正也，静也。“贞观”者，静正之规。老子云：“致虚极，守静笃，万物并作，吾以观其复。”虚极静笃，将以观其贞下起元，一阳来复耳。贞而观，观之正，炼己待时，静极而动，阴阳相交，先天真一之气，从虚无之中凝结成象矣。古人云：“五千四十八黄道，正合一部大藏经。”五千四十八乃天地静极而动，贞下起元之真经。以象喻之，五千四十八日为十四年。不言十四年，而言十三年者，是使人于贞观处，身体力行，脚踏实地，期进于还元也。此传中通关牒文之贞观十三年，西行取经，经历十四年径回，其为贞下起元可知矣。况传中以贞观十三年，叙唐僧生身之因；以贞观十三年，为唐僧上西之时；以贞观十三年之牒文，为唐僧取经东回之验。\n一部《西游》，总以为贞下起元，为真经之正理、金丹之妙旨而发。此等处，乃全部之眼目。数百年来读《西游》、评《西游》者，更无一人识得此意，意作闲言过文看去。细参此目，唐僧生时乃贞观十三年，及十八年报仇，已是贞观三十一年，何以后之唐僧所领通关牒文年限，又是贞观十三年？读者未免疑为作书者之破漏，殊不知此破漏处，正仙翁用意处。盖以生身之道在此，修真之道亦在此。《悟真》云：“劝君穷取生身处，返本还元是药王。”其妙在乎积阴之下，一阳来复，贞下起元之时，正贞观十三年之奥妙。若以闲言过文看过，埋没古人度世婆心。更有一等地狱种子，引入御女闺丹之邪术。以西天取经，谓取室女之经水；以十四年而取真经，谓十四岁女子之经粟。噫！将天堂之路，竟变为地狱之门；仙佛之乡，乃改为禽兽之域。生则定遭天谴，死则必当拔舌。求其为人而不可得，何敢望仙乎？仙翁于此回发明人生受生之因，先提出贞观十三年以为学者起脚之地，使勇猛精进，以取真经也。"}]}
{"conversation": [{"input": "", "output": "“陈光蕊”，陈者，东也，阳气发生之地；光蕊者，英华达外之象。“殷温娇”者，殷与阴同音，温娇者，温柔娇嫩之义，又名满堂娇，娇而满堂，生气在内之义。是陈光蕊为真阳，殷温娇为真阴也。“温娇未曾许配，高结彩楼，抛打绣球卜婿。”绣球者，至圆之物，五彩所成，此太极而具五行之气也。“结彩楼而抛打”，则太极动而生阴生阳矣。“打着光蕊，配为夫妻”，一阴一阳之谓道，此先天真阴真阳，本于太极，未生身处也。\n“除授江州州主，前至万花店母亲染病。真阴真阳本于一而极于万，一至于万，先天化为后天，真宝变为假物，其生身之母染病受疚，固其宜耳。母既受病，一病无不病，一伤无不伤，杀身丧命之祸，不旋踵而即至。于是而金色鲤鱼被人所捉矣。金色鲤鱼为水中金，鱼而离水，失其所养，烹割即所及也。于是而母子万花店分别，两不相见，孝慈全无矣。于是而洪江渡口，水贼刘洪现身，洪水横流矣。于是而陈光蕊真阳，被贼打死矣。于是殷温娇之真阴，而被贼所占矣。于是而江州真阳之位，被贼所任矣。噫！根本受伤，全家失陷，以至于是，真足令铁石心肠者，读之而凄然泪下矣。\n释典云：“一口吸尽西江水”，老子云：“上善若水，利万物而不争。”夫利益之水，自有清水，而洪水何与焉？万花店别母上任，而遇洪江水贼之灾，是迷于清水，而自蹈于洪水，自作自受，于贼何涉？何以陈光蕊尸首沉在水底不动，为龙王所救乎？龙王已有言矣：“你前者所放金色鲤鱼即我，你是救我的恩人，你今有难，我岂有不救你之理？”夫水金者，即先天之真阳，生的水金即是生的真阳。龙王即陈光蕊之变相，光蕊救金鱼，龙王救光蕊，皆是自救其命，非他人能代其力者。仙翁犹恐人不知真阳为何物，故又演出“龙王把光蕊尸身口内含一颗定颜珠，休叫损坏了，日后好还魂报仇”之语。以示其《坎》中一阳为黑中之白，即是先天真阳。若能将此真阳保之惜之，不叫损坏，可以起死回生，可以还元返本。盖以真阳虽《坎》陷于水宅，未至全泯，犹有一息生机尚存焉。但因世人迷而不悟，弃真认假，为洪水所淹，纵有一息真阳发现，当面错过，犹如小姐不觉生下一子也。"}]}
{"conversation": [{"input": "", "output": "仙翁慈悲，借“南极仙翁奉观音法旨，耳边叮嘱”一篇言语，是提醒世人，欲脱生死，延年益寿，当急访真师，诚求附耳低言妙旨，诀破生身根由，静观密察，雪冤报仇，使夫妻相会，子母团圆，归根复命，返本还元也。“谨记吾言”，是叫谨记“穷取生身”之言也。“快醒快醒”，是叫快醒，非师不能自知也。独是金丹之道，有火候，有功程，有法度，有时刻，差之毫发，失之千里。况乎旁门三千六百，外道七十二家，以假乱真，以邪紊正，纵有一二志士，亦难识认真假邪正。仙翁慈悲，借“小姐弃子”一段，激出著作《西游》度世苦心，不可不知。盖《西游》批破一切旁门，指出至真妙道，钻开鬼窟，拔出天根，一字一点血，一句一行泪，其中父母生身来因，脚踏实地的火候功程，备细开载，使学者去邪术而归正理，弃旁门而究真宗，欲人人成仙，个个作佛也。\n“又将此子左脚上一个小指用口咬下，以为记验。”这个盘谜非人所识，吾今若不用口咬破仙翁左脚上这一个小指，与大众看看，而仙翁写下血书一纸，终不得为记验矣。此子者，即金丹也。金丹而具性命之理，性为右，命为左。足者，动作行持之物。小指者，妙旨也。右脚上小指则为性理修持之妙旨，左脚上小指则为命理修持之妙旨。用口咬下左足小指，是命理修持之妙旨，必用真师口口相传也。盖丹法药物火候，书中无不细载，若只以书为的实，而不求师解，则其书横说竖说，散乱不整，千头万绪，茫然无所指归，岂能彻始彻终、一以而贯？若即读此书而更求师诀，即此为印证，则师之真假立时可辨，庶不为窃取真宝者之所误，谓之“记验”，岂虚语哉？后之取经回东，通天河沾去经尾，至今经文不全，是末后一着右足之妙旨。可见了性了命各有口诀，有为无为各有作用。这些妙旨，俱要师传，非可妄猜。总之，使读书者所以穷理而辨真伪，使求师者所以得诀而好行持，其慈悲为何如？"}]}
{"conversation": [{"input": "", "output": "“取贴身汗衫一件包裹此子，到了江边，大哭一场，正欲抛弃，忽见江岸岸侧，飘起一片木板，将此子安在板上，用带缚住血书，系在胸前，推放江中，听其所之。”读到此处，我思古人忧心有伤矣。夫《西游》大道，系仙翁身体力行而经炼，朝夕佩服而修持过者也，其中包裹金丹之理至真切当，非有妄诞。“到了江边，大哭一场，正欲抛弃。”正紫阳“欲向人间留秘诀，朱逢一个是知音”之意。仙翁欲传于世，恨无其材。“大哭一场”者，哭其天下少知音也；“正欲抛弃”，不敢轻传也。不敢轻传，而又不忍不传。“安放板上，缚住血书”，是将金丹大道镌刻木板，流传后世也。道光云：“不知谁是知音者，试把狂言着意寻”者，即是此意。“系在胸前，推放江中，听其所之”，书流于世，已了自己度世之心愿，而人之知与不知，所不及料。“听其所之”四字，仙翁出于不得已之词，正欲人之急须收留，穷究实理，勿得轻慢之意。奈何世之迷徒，多以旁门外道视之。可知仙翁不特当日作书时大哭，至今而犹大哭不已。是仙翁有用之心思，竟置之无用之地。虽有悟一子之注解入其三昧，而于仙翁立言下笔时一片普度心怀，犹隐而未发。吾今发出，仙翁有知，可以收声不哭矣。\n“此子顺水流去，金山寺长老法明和尚，修真悟道，闻啼哭之声，慌忙救起。”言此书此理，虽为邪曲洪水所惑乱，终必有深明大法之和尚，修真悟道之长老，能以认真而救正。“取名江流”，借笔墨之水而传流。道本无名，强名曰道；道本无言，言以显道也。“托人抚养”，不敢自私，大道为公，遇人不传秘天宝。“血书紧紧收藏”，珍之重之，良贾深藏若虚，传之匪人泄天机。“江流长成十八”，一阴现象之时，后天用事之日，顺行造化也。“法名玄奘”，玄者，阳也；奘者，庄也。道本无为而法有作，以阳为庄，安身立命，是欲抑阴扶阳，以术延命而返本还元耳。要知返本还元之要，即父母生身之道。若不知父母生身之道、性命之由，只逞小慧，斗机锋，讲参禅，终是在鬼窟中作事业，顺行造化，而与大道无涉，何能保全性命？骂其“姓名不知，父母不识”，一切迷徒可以悟矣。"}]}
{"conversation": [{"input": "", "output": "“玄奘再三求问父母姓名”，凡以求知生身之由、性命之源耳。“长老叫到方丈里，在重梁之上取下一个小匣儿，打开来，取出血书一纸，汗衫一件，付与玄奘，玄奘将血书拆开读之，才备细晓得父母姓名，并冤仇事迹，读罢不觉哭倒在地。”金液还丹大道，至尊至贵，万劫一传，古今圣贤藏之深而隐之密，非可轻易授受者，若有真正学道之士，遇明师指点一言半语，即知性命根源、生死关口，能不顿悟从前皆差，直下承当，而哭倒在地乎？玄奘道：“十八年来，不识生身父母，至今日方知有母亲。此身若非师父捞救抚养，安有今日？”观此而度引之恩师重如泰山，誓当成道以报大德也。\n“玄奘领了师父言语，江州衙内寻取母亲。”不曰认识母亲，而曰寻取母亲，盖以母亲虽有，却被贼人所占，因而母子相隔不能相见。今则于贼人处，而寻之取之，则母子相见自能认识。及说出失散根由，“母子相抱而哭”，久别而忽相逢，母不离子，子不离母矣。金山寺舍鞋，叫玄奘脱鞋认记，总以示脚踏实地之事，当在生身之处细认。“果然左脚上少了个小指”，言不到认得生身之处，不能知丹经少此口口相传之妙旨也。母子既会，于此而父之生身可知，于此而母之生身亦可晓。此处又有辨，玄奘持血书寻取母亲，是认取生身之处，后天中之先天。小姐叫捎书与婆婆殷丞相，先与香环，是认取未生身处，先天中之先天。此皆左脚口咬一妙旨，而非可略过者。\n玄奘万花店寻访婆婆，当年万花店失散，今仍在万花店寻取，理也。“舌尖与婆婆舔眼，须臾之间，双眼舔开，仍复如初。”舌者心之苗，前之万花店失散，由于心之昏昧，致有杀身之祸，而婆心即变为瞎障；今则万花店认祖，由于心之灵明，即有团圆之机，而瞎障复开为婆心。一昧一开，总在万花店上点醒学人耳。夫万花店，为可凶可吉之地，不吉则凶，不凶则吉，认取婆心，则吉而不凶矣。当此时也，本生身之母已会，而未生身之父亦可见，更何有洪水之贼人足畏哉？殷丞相发兵捉贼，一鼓而擒，理所必然。从此而真阴救解，不复为贼所占；从此而真阳可还，即能死而复生。光蕊说及万花店买放金色鲤鱼，龙王相救还魂公案，可知真阳伤之则无所依赖，而不得生；放之则遇难有救，而不得死。然其所以欲不死而长生，当于江州衙内生身处立其脚，于万花店母病处还其元。团圆相会，全家无恙，而当年之原本仍复如旧矣。玄奘立意安禅，有为而入无为；殷小姐从容自尽，无为而化有为。仙翁《西游》一部大纲目在是，愿我同人读此血书一纸，急求明师诀破，以修大道，勿为洪江贼所伤可也。\n诗曰："}]}
{"conversation": [{"input": "", "output": "诗曰：\n丹法原来造化机，逆生顺死妙中奇。\n仙翁指出还元理，怎奈旁门自己迷。\n第十回　老龙王拙计犯天条　魏丞相遗书托冥吏\n悟元子曰：上回已言生身之由，叫人返本还元以修真矣。然世事如棋，富贵尽假，若不先自勘破，而仙道难期。故此回极写人生之假，使人从假处悟真耳。\n“泾河岸边两个贤人，俱是不登科的进士，能识字的山人。”则是世皆浊而我独清，世皆醉而我独醒也。一渔一樵，天地间两个闲人；一吟一联，山水中一团妙趣。真是“潜踪遁世装痴蠢，隐姓埋名作哑聋”，“身安不说三公位，性定强如十里城”。较之“争名的，因名丧体；夺利的，为利亡身；受爵的，抱虎而眠；承恩的，袖蛇而走”者，奚啻天渊之隔？至于“天有不测风云，人有暂时祸福”，特叹人世之性命无常，生死莫定耳。\n“袁守诚”者，真性也；“泾河龙”者，人心也。人能持守真性而不失，则叫天天应，叫地地灵。天性之所出，即天帝之所予；天帝之所载，即天性之所包。故“旨意上下雨，时辰数目与那先生判断者，毫发不差”。此至诚之道，可以前知也。泾河龙争胜好强，师心自用，不知有天性可保，正如下雨改了时辰，克了点数，而不知大犯天条矣。夫人秉天地阴阳五行而生，身中即具五行之气、五行之德，是即天命之谓性，是性即天帝之旨，为终身遵守而无可违者。人能时时在念，刻刻留心，全而受之，全而归之，可以为圣，可以为贤。否则，重乎形色之性，而弃其天命之性，任心所造，一时不谨，即入地狱之门，可不畏哉？"}]}
{"conversation": [{"input": "", "output": "“玉帝旨意，巳、午、未三时下雨三尺三寸零四十八点，泾龙只下三尺零四十点，改了一个时辰，克了三寸八点。”此中深意，人不可测。夫巳者阳之极，午者阴之始，未为土居中，阴阳相交，水土调和， 缊之气动而为雷，熏而成云，降而成雨，天地自然时中之道。“得雨三尺三寸零四十八点”，三尺三寸，三十三之数，合之四十八，并得八十一，乃纯《乾》九九之数。阳极而以阴接之，水火相济，诚一不二，君子而时中，则与天为徒，先天而天弗违。“泾龙下三尺零四十点”，三十四十共得七十，七乃火数，火炎上，炎上则水火《未济》，而偏枯不中。“改了一个时辰，克了三寸八点”，三八为二十四，乃阴阳之二十四气，所以造化万物者。今泾龙无知，一时之差，而即背乎天地造化自然之理，是“小人之反中庸，小人而无忌惮也”。无忌惮而反中庸，是自失其天之所命，与犯天条何异？既犯天条，仰愧俯怍，已入死路，不知自悔，犹然假装才能，争胜好强，自欺欺人，而不知早为有识者所看破。若不及早打点，无常一到，虽有知前晓后之神仙，通天彻地之真人，亦不过是指条生路，叫你投生罢了，而欲救之不死，乌乎能之？“蝴蝶梦中人不见，月移花影上栏杆。”离阳世而入阴界，此亦无可如何者。\n“泾龙子时求救，唐王五更告梦。”此明示：“阎王定下三更死，谁敢留人到五更”之意。最切处是：“一盘残局未终，魏征鼾鼾盹睡。”盖言人恩爱牵缠，百忧感其心，万事劳其形，一往直前，不肯回头，自谓百岁不老，那知大限若至，一盘残局胜负未分，而早已鼾鼾盹睡、长眠不起矣。“魏征一盹，空中龙头落下”，言不到死后，而心不歇也。魏征道：“是臣才一梦斩的。”呜呼！人生一世，犹如一梦，不到此地，不知才是一梦也。“泾龙向唐王讨命，欲在阎王处折辨”，言世人生来糊涂，死去糊涂，糊涂而生，糊涂而死，出尔反尔，在世既无可救之方，只可死后在阎君面前折辨折辨已耳，其他何能哉？唐王心中忧闷，心中惊恐，泾龙扯住难分难解。此非泾龙扯住难分难解，乃心之忧闷惊恐，自招阴鬼扯住而难分难解。“正南上观音菩萨将杨柳枝摆去鬼龙，救脱皇帝。”非观音救之，乃心之神明悔悟，自知罪过而摆之脱之也。"}]}
{"conversation": [{"input": "", "output": "夫天堂地狱皆由心造。心之忧闷惊恐，而死期即到，难免恶鬼之扯；心之神明悔悟，而生机遂回，即有解脱之机。仙翁于此处，写出观音救唐王一案，以示人当静观密察，而不可由心自造走入死路也。倘不早悟，一迷到底，终为阴鬼所缠。乃至腊月三十日到来，虽有唐王，贵为天子，富有四海，买不得生死；三宫六院，九嫔八妃，分不了忧愁；文武百僚，忠臣义士，替不得患难。亦只在旁观望，送你瞑目而亡，而况于他人乎？所可异者，是“魏征捎书于崔判官，许唐王回生，唐王袖书瞑目而亡”一段。既能捎书使唐王死而依旧复生，何不先捎书使唐王长生而不死？特以捎书于天下后世学道之人，使早悟万般世事尽是虚伪，一生功业终为幻妄。须当勘破尘缘，俯视一切，急寻个大慈大悲救苦救难真正教主，提出地狱，返上天堂，脱离生死轮回之苦难。休待临渴掘井，忍饥思粮，而慌手忙脚，千方百计，济不得甚事，终亦必亡而已。噫！“试问堆金如岱岳，无常买得不来无？”\n诗曰：\n人生在世似浮沤，背理违天谁肯休？\n任尔堆金多积玉，怎能买得命长留？\n第十一回　游地府太宗还魂　进瓜果刘全续配\n悟元子曰：上回已言世事之假，是叫人在生前打点，早修阳世之正果；此回写地狱之苦，是叫人知死后报应，先作根本之善因。\n冠首一诗，慨叹世事皆假，无常迅速，惜命者，须早回头。若不回头，临期万般皆空，当的甚事？试观“唐王渺渺茫茫，独自一个，散步荒郊草野之间”。是万里江山归何处？荒郊野草一户海。“到得鬼门关，见先主李渊、先兄建成、故弟元吉，就来揪打索命。”是骨肉恩情今何在？尽是冤孽讨债人。阎君问杀泾龙之故，太宗道：“朕宣魏征着棋，不期他化一梦而斩，这是那人曹官出没神机，又是那龙王犯罪当死也。”可知人生在世，争胜好强，父子兄弟，诸般恩爱牵缠，俱系一梦，若不及早解脱，纵有出没神机之能，犯罪当死，焉能躲的阎君考问乎？\n“生死簿上注定贞观十三年，判官将‘一’字上添了两画，注定三十三年。”一为水，两为火，水火相济。前三后三，两而合一，便是不死之妙决、还元之秘密。添之正所以示人贞于观，而及早打点，以求延年益寿之方，而非言私添寿数作情也。试问阎王面前可以作私情乎？“惟答瓜果”一语，已足见还元反本，方是不死之果报。"}]}
{"conversation": [{"input": "", "output": "太宗见不是旧路，而疑有差，判官道：“不差，阴司里有去路、无来路。”又云：“送陛下‘转轮藏’出身，叫陛下转托超生。”正以示阴灵出壳，一去不返，只可转生而不能回生矣。最提醒人处，是太宗道：“寡人空身到此，却那里得有钱钞？”此处骂尽世间一切悭贪吝惜之徒，即富如大唐天子，死时且空身而去，带不得分文钱钞，况其他乎？闻此而不悟者，真地狱种子，仙翁亦无可如何矣！借相良所记金银一库给散孤魂，岂真金银阴司可记？亦岂真阴司金银可借？特可记者，阳间之阴德；而可借者，改恶以从善。是默示人以善恶报应之不爽耳。\n判官道：“千万到阳间做个‘水陆大会’，超度那无主的冤魂。”冤魂者迷人，死后所成。超度冤魂，正以超度迷人，故曰在阳间超度。何为水陆大会？善性若水，修性之义；陆为地，脚踏实地，立命之义。性命合一，是谓大会。言能超度此冤魂者，惟此性命双修一乘之法，余二非真，切勿忘记，叮咛嘱咐，何其深切之至！又云：“凡百不善之事，俱可一一改过，普谕世人为善，管教你后代绵长，江山永固。”可见诸多地狱皆为不善者所造，若凡百不善一一改过，地狱何有？\n“唐王贪看渭河一对金鱼，太尉‘扑’的一声，望渭河推下马去，却就脱了阴司，径回阳世。”前因泾河之孽龙，去阳世而入阴司；今因渭水之金鱼，脱阴司而回阳世。出此入彼，出彼入此，其善恶报应，如影随形，毫发不爽。泾河龙王为孽龙，人心也，人心一发，至于死地；渭河金鱼为真龙，真性也，真性一现，即得生路。去人心而归真性，即是脱阴司而回阳世，善恶是非，生死之路分之矣。太宗说：“见阴司里不忠不孝、非利非义、作践五谷、明欺暗骗、大斗小秤、奸盗诈伪、淫邪欺罔之徒，受那些磨、烧、舂、锉之苦，煎、熬、吊、剥之刑，有千千万万，看之伤心。”如此等类，岂仅在阴司受报？而现世者比比皆然，特人不自知耳。御制榜文，句句牟尼，字字珠玉，可为尘世之明鉴，有不感悟而迁善改过者，必非人类也。\n李翠莲为斋僧而受气自缢，刘全因妻死而捐躯进瓜，皆从真性中流出，视生死如一辙，富贵如浮云，虽死如生，死不死耳。其所死者幻身，而真身不能死；其所散者浊气，而真气不能散。宜乎“夫妻皆有登仙之寿，翠莲借玉英之尸还魂”。是有真性者，死而复生；无真性者，生而终死。"}]}
{"conversation": [{"input": "", "output": "噫！以帝王富有四海，空身死去，带不得阳间分文钱钞；以匹夫担水度日，作善积福，反能记阴司十三库金银。以民间夫妻斋僧之因，而阎王夸为登仙；以帝王御妹寿却不永，而阎王反使促死。然则寿之长短，善恶长之短之，而不分其富与贵、贫与贱。前诗所云：“古来阴骘能延寿，善不求怜天自周”之义，世人何乐而不为善乎？\n诗曰：\n天堂地狱在心头，善恶分明祸福由。\n富贵不淫贫贱乐，可生可死有何愁？\n第十二回　玄奘秉诚建大会　观音显像化金蝉\n悟元子曰：上回已言，善恶报应分明，而人之不可不为善也，明矣。然善人不践迹，亦不入于室，若欲脱苦恼、明生死、超凡世、入圣域，以为天人师，非大乘门户不能。故此回由人道而及幽冥，自东土而上西天，以演无上至真之妙道也。\n“李翠莲借尸还魂，在皇宫乱嚷，不肯服药，见了刘全，扯住叫丈夫。”此富贵不能淫，贫贱不能移，威武不能屈也。夫妻还乡，见旧家业，儿女俱好，一家团圆，乐何如之。相良夫妻，卖水斋僧布施，不肯受不明之财，其曰：“若受了这些金银，就死的快了。”又曰：“就死也不敢受的。”是守死善道，轻富贵而重义气者也。彼刘全夫妻、相良夫妻，可谓看破世事，在尘出尘，门如市而心如冰，不为世事所动矣。读至此处，足令顽夫、懦夫有立志，可为世道人心之一助。在家者尚有如此之高节，而出家者当赧然愧死矣。"}]}
{"conversation": [{"input": "", "output": "玄奘不爱荣华，只喜修持寂灭，德行高隆，千经万典无所不通，亦可谓看破世事，足任天下大阐都僧纲之职，比一切皮相和尚高出一头矣。然仅受唐王五彩织金袈裟、毗卢帽，尘世所贵之物，朝夕而服之被之，高台演教，混俗和光，是不过外貌之饬观，有其名而无其实，其亦刘全、相良之同类。更何能不入沉沦，不堕地狱，不遭恶毒之难，不遇虎狼之灾，而超越人天哉？菩萨持佛赐锦襕袈裟、九环锡杖，赞美许多好处，方是为圣为贤之宝物，作佛成仙之拄杖。袈裟、锡杖之妙义，前解已明，无庸再注。夫袈裟、锡杖，为道之体用，乃金丹有为无为之实理，是古今圣圣相传之妙道，若非大贤大德之人，承受不起，担当不得，虽有万两黄金，无处可买。故菩萨道：“他既有德行，贫僧情愿送他，决不要钱。”古人云：“至人传，匪人万两金不换”者此也。夫金丹大道，乃天下稀有之事，非同一切旁门谬妄，得其真者，虽凡夫俗子，立跻圣位。玄奘受佛衣锡杖，道之全体大用无不俱备，罗汉菩萨之职早已有分，自然威仪济济，瑞彩纷纷，较前之唐王所赐混俗和光之衣帽，不啻天渊之隔。古人所谓“附耳低言玄妙旨，提上蓬莱第一峰”，正是此意。当斯时也，被服有衣，执持有杖，从此下学上达，前程有望。倘只以悟为事，安于小乘，不图实践力行，以期上进，如无衣无杖者同，衣杖何贵乎？\n此玄奘正当台上念经谈篆宣卷之际，菩萨厉声高叫道：“你只会谈小乘教法，可会谈大乘教法么？”又云：“你这小乘教法，度不得亡者超升，只可混俗和光。我有大乘佛法三藏，能超亡者升天，能度难人脱苦，能修无量寿身，能作无来无去。”夫开坛谈经，乃空性中之小慧，以之度人为善则可，以之修道成圣则难。非若三藏妙典，成己成物，天人合发，能成金刚不坏之体，为佛子已上之事。盖佛法三藏，乃三家合一之妙道，正教外别传之深旨。能修持者，度亡度鬼，超脱一切，出生死而逃轮回，真实不妄，天下修行者，闻此可以猛醒，不为小乘所惑矣。"}]}
{"conversation": [{"input": "", "output": "菩萨指出，佛法三藏，“在大西天、天竺国、大雷音寺、我佛如来处”。妙哉！仙翁已将先天下手之诀明明指示于人，不过借菩萨现身说法耳，而人自不知也。“西天”者，真金之本乡。“天竺国”，“天”为二人，“竺”为二个，乃真阴真阳相会之地。“雷”，所以震动万物而醒发。“音”而至于大，则震动之声音，不知其闻于几万里。“如来”者，无所从来，亦无所去，是无声无臭大道之归结处。三丰云：“须知得内外的阴阳，同类的是何物件？必须要依世间法，而修出世间。‘顺为凡，逆为仙’，一句儿超了千千万。”盖一阴一阳之谓道，阴阳相见，中藏先天之气，生天、生地、生人，为仙佛之源头，天地之根本。是即大西天真金之处，天竺国阴阳之乡，大雷音正觉之旨，佛如来圆成之地。真经在此！丹头在此！欲解百冤之结，消无妄之灾，舍此将谁与归？正所谓只此一乘法，余二皆非真也。\n噫！前受袈裟锡杖，已付玄奘佛法矣，何以又叫在西天取佛法？盖前之受衣杖，是顿悟之学；今之取佛法，是实践之功。菩萨在空中现身，落下简帖，叫西方取经，求正果金身，盖示其知之，尤贵于行之也。噫！欲求生富贵，须下死工夫。玄奘直要捐躯努力，直至西天，不到西天，不得真经，即死也不敢回国，正上士闻道，勤而行之。唐王送紫金钵盂，又赐号三藏，是明示人以金丹大道，即我佛三藏真经，教外别传之真衣钵也。\n“宁恋本乡一撮土，莫爱他乡万两金”，归根复命，返本还元，在是矣。此“玄奘秉诚建大会，观音显象化金蝉”之秘谛。秉诚者，至善之所在，无为之功，然不先有为，而不能大会；显象者，明德之所寄，有为之事，若不归无为，而亦非大会。惟于玄奘处而观音，于显像处而秉诚，则化金蝉而大会矣。上句“玄奘秉诚建大会”，以无为入有为；下句“观音显象化金蝉”，以有为化无为。有为、无为合而一之，有无不立，方是大而化之。不会而会，会而不会，会之大，化之神，不神之神，入于至神，无上至真之妙道也。\n诗曰：\n存诚去妄法虽良，究竟难逃生死乡。\n何若金丹微妙诀，超凡入圣了无常。\n第十三回　陷虎穴金星解厄　双叉岭伯钦留僧\n悟元子曰：上回内外二丹之体用，已言之精详矣，然非知之艰，行之惟艰，是贵于身体力行，脚踏实地，方能不负所知，而完成大道。此回以下，彻始彻终，皆明行持有为之功用，直至过凌云渡以后，方是无为之妙，而不事作为矣。学者须要认定题目，逐节细玩，必有所得。请先明此篇之旨。"}]}
{"conversation": [{"input": "", "output": "起首先题“贞观十三年九月望前三日，出长安关外，马不停蹄，早至法云寺”。“望前三日”，即十三日也。十三日，总以明十四经回之旨，即贞下还元之旨。贞而不行，哪为贞观？贞而能行，即到贞元。“送出长安关外”，明其行也。“马不停蹄，早至法云寺”，明其行而有法也。上阳子曰：“形以道全，命以术延。”术者，法也。造命之道，全在夺天地之造化，盗阴阳之祖气。若非有包罗天地之大机，转运阴阳之秘诀，其何以命为我有，长生不老哉？盖命理为有为之功，非若性理以道全形、无为者可比。三藏行至法云寺，正以见有法而方可前行矣。\n“众僧灯下议论上西天取经原由，有的说水远山高难度，有的说毒魔恶怪难降。”此便是衣食和尚所见之小，而不知难度处正当度，难降处正可降，实西天取经之旨。故三藏道：“心生，种种魔生；心灭，种种魔灭。”言怕难度、怕难降，即“心生种种魔生”；不怕难度，不怕难降，即“心灭种种魔灭”。盖修行第一大病，莫过于生心，生心则有心，有心则千头万绪，而不能自主，魔焉得不生？“长老心忙，太起早了。”心忙则意必乱，意乱则目无所见，而所行所由，阻滞不通，能不拨草寻路、崎岖难走乎？“又恐走错了路径，正疑思，又心慌。”俱写人心是非相混，邪正不分，中无主宰。所至之地，无往而非井坑；所遇之境，无处而非妖魔。其曰“自送上门来”者，不亦宜乎？噫！\n心之陷人，无异乎虎之陷人，虎之陷人食其身，心之陷人丧其命。诗云：“南山白额王。”南者《离》位，象心，是明言心即是虎也，魔称寅将军，属于虎。又有二妖，一曰熊山君，一曰特处士。熊为火，火性也；特为牛，意土也。言人心一起，则火性妄意而即遂之，是各从其类也。舜曰：“人心惟危，道心惟微。”人心者，二心也，为妖为魔而吃人；道心者，一心也，为神为圣而救人。山君道：“食其二”，明其人心生魔也；“留其一”，明其道心无魔也。魔生于人心，不生于道心，故“三藏昏昏沉沉，正在那不得命处，忽然见一老叟，手持拄杖而来，走上前，用手一拂，绳索皆断，对面吹了一口气，三藏方醒”。可见，有拄杖者，方能得命，存正气者，昏沉可醒，道心之为用，岂小补云哉？"}]}
{"conversation": [{"input": "", "output": "三藏不知行李马匹在于何处。“老叟用杖指道：‘那不是一匹马，两个包袱？’三藏回头看时，果然是他的物件，并不曾失落，心才略放下些。”言陷井在彼，拄杖由我，既去其二，则得其一，执两用中，包含一切，失去故物，而现前就有，至简至易，不假他求，至此地位，心可才略放下矣。不曰放下心，而曰心才略放下，特以双叉岭乃去兽为人之关，是后天中事。金星乃五行之一，尚出于勉强，故曰心才略放下些。待后两界山为自人登圣之域，是先天中事，收悟空得五行之全，即入于大化，而可大放下心矣。\n老叟道：“此是双叉岭，乃虎狼巢穴处，你为何陷此？处士是个野牛精，山君是个熊罴精，寅将军是个老虎精。”是不特为修道辨真假，而且为世道正人心。何以见之？口读圣贤之书，假称道学，而行多怪诞，非野牛而何？身着丝绵之衣，外像人形，而内存诡谲，非熊罴而何？品立万物之首，而天良俱昧，损人利己，非老虎而何？正所谓“人之所以异于禽兽者几希”。又曰：“左右尽是山精怪兽，只因你本性圆明，所以吃你不得。”正所谓：“庶民去之，君子存之也。”\n“相随老叟出了坑坎之中，走上大路。”则是入于坑坎，由于疑思而自误；走上大路，因有主宰而解脱。此学者修行第一步工夫。若不先在双叉岭将此虎穴跳出，则人面兽心，而欲上西天，难矣；若不在此虎穴得此金星拄杖，则身不自主，而欲解脱虎厄也，亦难矣。颂曰：“吾乃西天太白星，特来搭救汝生灵。”言双叉岭非真金而不能脱灾免难，生灵无所依赖也。“前行自有神徒助，莫为艰难报怨经。”言过此一难，而前行自有神徒相助，彼此扶持，人我共济，方可上得西天取得真经，而不得以艰难中途自止，有失前程也。此“陷虎穴金星解厄”之旨。\n然金星解厄，不过是自己昏沉中一点刚明之气，而非他家不死之方。虽足以脱兽地而进人道，犹是一己之阴，未免独自个孤孤恓恓往前苦进，舍身拼命，而不能从容中道。若遇险阻处，依然陷虎穴故事，有何实济？“正在危急，只见前面两只猛虎咆哮，后边几条长蛇盘绕，左有毒蛇，右有猛兽。”此可见执一己而修，而前后左右无非毒蛇猛兽，终与毒蛇猛兽为邻也。“孤身无赖，只得放下身心，听天所命。”正写一己必不能成功，须求人而方可有益也。"}]}
{"conversation": [{"input": "", "output": "刘伯钦，“钦”者，敬也；镇山太保，“镇”者，真金义也。君子敬以直内，放手执钢叉而不屈；君子义以方外，故与虎争持而不惧。此人道中之实理，而不失其固有之性。故伯钦道：“我在这里住家，专依打些狼虎为生，捉些毒蛇过活。”曰：“你既是唐朝来的，与我都是乡里。”曰：“我你同是一国之人。”总言本性圆明，与虎狼为伍而不为虎狼所伤，是人而非兽矣。虽然剥虎皮而食虎肉，只可以保一生而不入异路；念经卷而消罪业，不过是积来生而托生福地。伯钦有孝顺之心，孝为百行之原；三藏有荐亡之能，善为一生之宝。此乃人道之极，而实仙道之始。倘欲西天取经而见如来，在伯钦家歇马，犹如梦见，未免为有识者呵呵大笑矣。\n伯钦送至两界山告回，三藏告求再送一程。伯钦道：“长老不知。”是实言天下修行人，不知有此两界山也。夫两界山者，天人相分之路，天道能统其人道，而人道不能全其天道，以人道而欲行其天道，是乃以伯钦而欲过两界山也，难矣。故伯钦道：“那厢虎狼不伏我降，我却也不能过界，故此告回，你自去罢。”此等处须味“双叉岭伯钦留僧”之句。盖双叉岭为善恶之关，趋于善则为人，趋于恶则为兽。伯钦修己以敬，修己以安人，以敬留人，不能入于兽路，亦不能企于圣域。圣人云：“不践迹，亦不入于室”者，即此伯钦留僧也。倘以留者只为兽路而留，差之多矣，此伯钦不得不告回，使僧自去也。\n“三藏牵衣执袂，滴泪难分。”正写出修行浅见之流，执全人之道，而强执以修仙。彼安知五行山下有水中之金，为金丹全始全终，从有为入无为，以无为化有为，取得真经，见得真佛，超凡入圣，通天彻地者哉？噫！原来只是这些儿，往往叫君天下走。不遇明师，此事难知！\n诗曰：\n未修仙道先修人，人与虎蛇作近邻。\n急脱诸般凶恶念，小心谨慎保天真。\n第十四回　心猿归正　六贼无踪\n悟元子曰：上回已言去兽心而修人道矣，然人道已尽，即仙道可修。故此回专言修仙起脚之大法，使学者不入于空性之小乘也。\n冠首一诗，包含无穷，而其所着紧合尖处，在“知之须会无心诀”一句。修道者须期无心，无心之心则为真心，真心之心则为真空，真空中藏妙有，真空妙有内含先天真一之气。此气号曰真铅，又名金公，又名真一之精，又名真一之水，乃仙佛之真种子，为古今来祖祖相传，至圣相授之真谛，非顽空禅学，守一己孤阴者，可窥其浅深。"}]}
{"conversation": [{"input": "", "output": "刘伯钦不能过两界山，只可以修性，而不能了命，听得山下叫喊，太保道：“是他！是他！”犹言欲修仙道而保性命，当知还有他在。他者，何也？身外身也，不死方也。《悟真》云：“休施巧伪为功力，认取他家不死方。”又云：“要知产药川源处，只在西南是本乡。”盖性在己，而命在天，他即天之所命，若执一己而修，何以返本还元、归根复命、长生不死哉？\n伯钦打虎，只是全的一个人道，不过引僧到两界山而别求扶持，非可即此为了事。故“石匣中有一猴，露着头，伸着手，乱招手道：‘师父你怎么此时才来，来得好！来得好！救我出来，我保你上西天去也。”天下一切修行人，错认人心为道心，或观空守静，或强把念头，妄想仙佛。彼乌知五行山下有先天真一之精，若能自他家而复我家，你救我，我保你，你我同心，彼此相济，上西天而见真佛，至容且易。\n盖先天真一之精，为生物之祖气，无理不具，无善不备，刚健中正，能以退群魔、除诸邪，所谓道心者是也。道心者，无心之心，不着于形象，不落于有无，为成仙成佛之真种子。自有生以来，阳极生阴，走于他家，为后天五行所压，埋没不彰。然虽为五行所压，未曾俱泯，犹有一息尚存，间或现露端倪，人多不识，当面错过。其曰：“来得好！来得好！”即《悟真》所云“认得唤来归舍养，配将姹女作亲情”之义；亦即《参同》所云“金来归性初，乃得称还丹”之义。犹言复得来道心，性情如一，方为好；复不来道心，性情各别，不为好。好不好，总在道心之能来不能来耳。然欲其来道心，须要认得道心；欲要认得道心，须要求明师口诀，揭开六个金字压帖。\n自来读《西游》、评《西游》者，皆将六个金字压帖错认，以六金字为六欲，以心猿为心。因其心有六欲，心不能归正，为六欲所压，揭去六欲，心方归正。果如其解，则宜先灭六欲，心猿方出，何以提纲先云“心猿归正”，而后云“六贼无踪”？况六个字为金字，乃佛祖压帖，岂有六欲为金，佛祖压帖为六欲乎？于此可知六个金字，非六欲，乃我佛教外别传之诀也。两界山为去人道而修仙道之界。欲知山上路，须问过来人。金丹乃先天真一之道心锻炼而成，若非明师指破下手口诀，揭示收伏端的，即是六个金字，一张封皮，封住先天门户，“不识真铅正祖宗，万般作用枉施功”，而道心终不能归复于我。"}]}
{"conversation": [{"input": "", "output": "六金字唵、嘛、呢、叭、咪、吽之梵语，仙翁何语不可下，而必下此难解之梵语，使人无处捉摸乎？然不知仙翁立言用意处，正欲人知其梵语之难解也。盖此难解处，正有先天下手之口诀在焉，未得真传，“饶君聪慧过颜闵，不遇明师莫强猜”，此其所以为唵、嘛、呢、叭、咪、吽也。三藏拜祝揭帖，凡以求揭示妙旨耳。将六字“轻轻揭下”，是秘处传道，暗里示真之窍妙，非可与人共知共见者，虽欲不谓之唵、嘛、呢、叭、咪、吽，不能也。此阵香风，乃我佛教外别传之旨，若有闻得者，霎时腾起空中，而脱苦难，不为尘世所累。古人谓“识得个中真消息，便是龙华会上人。”信有然者，从此翻五行而收金精，何难之有？\n“一声响亮，真个是地裂山崩，那猴赤淋淋跪下，道声师父，我出来也。”《悟真篇》云：“赫赫金丹一日成，古仙垂语实堪听。若言九载三年者，尽是推延款日程。”夫人待患不得真诀耳，一得真诀，若直下承当，下手修为，即便惊天动地，跳出五行，净倮倮，赤洒洒，而大解大脱，无拘无束矣。“法名悟空，混名行者”，是明示人以悟得还须行得。若悟而不行，则先天之气不为我有，不死之方未为我得，欲上西天见真佛，如缘木求鱼，画饼充饥，乌可能之？\n三藏得了悟空，正一阳来复，天心复见之时，由性以修命也；悟空归了三藏，正翻去五行，归于妙觉之秘，由命以修性也。此仙翁一笔双写，修性修命，总要揭过金字压帖，方能得真。倘误认提纲“心猿归正”，或疑悟空是心，则是三藏收悟空收心矣。果是收心，前面三藏出虎穴过双叉，已是修心而收心，宜是休歇道成之时，又何必在两界山收悟空上西天取经乎？况与“须会无心诀”大相矛盾，何得谓心即是道，大圣即心？其所谓心猿者，无心之心。悟得无心之空，则为心猿；行得空中之悟，则为归正。心猿而归正，悟空而行真，真空而藏妙有，妙有而含真空，无物无心，是真如法身佛，乃他家不死之方，而非方妄心之归正。三丰云：“无根树，花正开，偃月炉中摘下来。添年寿，减病灾，好结良缘备法财。从此可得天上宝，一任群迷笑我呆。”即此“心猿归正”之妙旨。悟到此处，方是揭下唵、嘛、呢、叭、咪、吽金字压帖；行得此事，方能翻过五行而不为后天所累。此伯钦告回，行者请三藏上马也。\n“忽见一只猛虎，三藏心惊。行者喜道：‘师父莫怕他，他是送衣服与我的。’”学者须要细辨，莫可误认。此虎与双叉岭之虎不同，前双叉岭之虎，是凡虎；此两界山之虎，是真虎。凡虎乃吃人之虎，真虎乃护身之虎。故曰“莫怕他，他是送衣服与我的”。"}]}
{"conversation": [{"input": "", "output": "观二“他”字可知。“耳朵内取出金箍棒，被他照头一棒打死。”此道心一归，真虎自伏，绝不费力，较之伯钦打假虎而争持者天地悬远矣。强中更有强中手，不上高山不显平地也。“脱下他的衣服来，穿了走路。”以真精之道心，穿真虎之皮衣，可知道心即真虎，真虎即道心。仙翁恐人不知道心即真虎，故又演出悟空打虎一段以示之。\n悟空得真虎皮而护身，三藏得了悟空而护身，同一“心猿归正”之天机。心猿归正，道心常存，拄杖在手，随心变化，无不如意，可以上得西天矣。故行者道：“我这棍子要大就大，要小就小，刚才变作一个绣花针儿模样，放在耳内矣，但用时方可取出。”\n又道：“老孙颇有降龙伏虎的手段，翻江搅海的神通。大之则量充宇宙，小之则摄于毫毛。变化无端，隐显莫测。”道心之用，岂小补云哉？\n金丹之道，所难得者，道心一味大药。道心若得，大本已立，本立道生，渐有可造之机。故曰：“半岭太阳收返照，一钩新月破黄昏。”太阳返照，一钩新月，俱写道心初复之象。道心初复，为偃月炉。《悟真》云：“偃月炉中玉蕊生，朱砂鼎里水银平。只因火力调和后，种得黄芽渐长成。”即新月破黄昏之意。但此新月破黄昏，乃窃阴阳、夺造化、转生杀、逆气机，为天地所秘。宜乎到庄院投宿，“老者开了门，看见行者这般恶相，腰系一块虎皮，好似雷公模样，吓得脚软身麻，口出谵语，道：‘鬼来了！鬼来了！’”即佛祖所云：“若说是事，诸天及人皆当惊疑”也。\n本传中行者到处，人皆认为雷公，大有妙义。盖道心者，天地之心，天地之心回转，一阳来《复》，《坤》中孕《震》，《震》为雷，故似雷公模样。阴下生阳，暗中出明，有象三日之月光，故为偃月炉。光自西而生，西为白虎，故腰系虎皮裙。此仙翁大开方便门，明示人以行者即偃月，偃月即虎。\n古来注《西游》者，直以为悟空是心，吾何尝不谓是心，但以为天地之心则可，以为人心之心则非矣。故老者道：“那个恶的却非唐人。”“恶”字，“亚”、“心”成字。言是心非心，乃天地之心，而非人心也。行者厉声高呼道：“你这个老儿，全没眼色，我是齐天大圣，原在这两界山石匣中的，你再认认看。”是叫醒一切没眼色之盲汉，须在天人分途之界，再三细认，不得以人心为天心，以天心为人心，是非相混也。“老者方才省悟，道：‘你倒有些像他。’”是一经说破，真知灼见，方才省悟，天心是他家不死之方，非人心可比。“有些象他”者，天心、人心，所争者些子之间，识不得天心，终是人心用事，纵天心常见，当面错过耳。"}]}
{"conversation": [{"input": "", "output": "“老者问出来的原由，悟空细说一遍，老者才下拜，请到里面。”言天心之出，必有口诀，非师罔知，悟空与老者论年纪，说出在山脚下五百余年，老者道：“是有！是有！我曾记得祖公公说，此山乃从天降下，就压了一个神猴，直到如今，你才脱体。”可知后天中返先天之道，乃古今祖祖相传之道，不遇明师，虽活百岁，到老无成；已得真传，心领神会，霎时脱体。\n“一家儿听的这般话说，都呵呵大笑。”言此道至近非遥，至约不繁，说破令人失笑也。“老者姓陈，三藏也姓陈，乃是宗。”陈者，东也。先天真一之气，本是东家之物，交于后天，寄体在西，如我家之物走于他家，故有他我之分。一朝认得，唤回我家，他即我，我即他，他我同宗，彼此无二，浑然一气矣。行者讨汤水洗浴，去其旧染之污也；借针线缝裙，补其有漏之咎也。“今日打扮，比昨日如何？”已知今是而昨非。“这等样，才象个行者。”总要去假而存真。\n以上皆心猿归正之旨。心猿归正，先天真一之气来复，丹头已得，可以起身上马，勇猛精进，一直前行矣。\n“师徒们正走，忽见路旁呼哨一声，闯出六个人来，各执枪刀，慌的三藏跌下马来，行者扶起道：‘师父放心，没些儿事，这都是送衣服盘缠与我们的。”“六个人即六欲。六欲者，偷道之贼；心猿者，护道之圣。三藏跌下马，行者扶起，跌犹不跌，可以放心矣。但六贼虽能伤命，而得心猿真金运用，则六贼化为护法，亦可以助道之一力，故曰“送衣服盘缠与我们的”也。又曰：“你却不认得我这出家人，是你的主人公。”盖心猿者道心，六欲者人心。道心者主人，人心者奴仆。主人现在，奴仆何敢猖狂乎？\n及行者要分所劫之物，六贼乱嚷道：“你的东西全然没有，转来和我等要分东西。”正以见舍不得自己的，取不得别人的也。“六贼照行者劈头乱砍，悟空停立中间，只当不知。”正舍得自己的东西也。“把六贼一个个尽皆打死，剥了他的衣服，夺了他的盘缠。”"}]}
{"conversation": [{"input": "", "output": "正对景忘情，取得他人的东西也。这等处皆是杀里求生，以义成仁，恻隐之至者。三藏反谓无恻隐之心，何其愚乎？故悟空道：“师父，我若不打死他，他却要打死你哩！”此正是上得西天，作得和尚，其恻隐之心，孰大于此？三藏道：“我出家人，宁死也决不敢行凶。”此等妇人之仁，一听其六贼纵横，正是上不的西天，作不的和尚。其无恻隐之心，孰过于此？宜其悟空嫌絮聒，“‘呼’的一声，回东而去”。噫！是非不两立，邪正不并行，悟空之去，非悟空自去，乃因三藏认假失真而使去之。悟空一去，主张已失，而三藏欲舍身拼命归西，向一己主张，如何能主张的来？此观音菩萨不得不传与《定心真言》也。\n“《定心真言》，又名《紧箍儿咒》。暗暗的念熟，牢记心头，再莫泄漏一人知道，我去赶上他，叫他还来跟你。”心真则心定，心定则勇猛精进，愈久愈力，戒慎恐惧，念头坚牢，自无一点泄漏，已失者而可返，已去者而可还也。“绵布直裰”，为朝夕被服之物，使其绵绵若存，须臾不离也；“嵌金花帽”，为顶戴庄严之物，使其刚柔合宜，不偏不倚也。“若不服使唤，你就默念此咒，他再不敢行凶，也再不敢去了。”一念坚固，顽心自化，真心常存也。\n“老母化一道金光，回东而去，三藏情知是观音菩萨授此真言，急忙撮土焚香望东礼拜。”这一道金光，非外来之金光，即我神光觉照之金光。知得此光，紧箍已得，急当回光返照，敬之拜之，而弗敢有替者。“收了衣帽，藏在包袱中，将《定心真言》，念的烂熟。”是佩服在心，潜修密炼，念念归真，期必至于无一点滓质塞窒于方寸之内也。\n悟空到得东海，见了龙王，问其不向西回东之故。行者谓唐僧不识人性，则知非悟空去，乃唐僧不识人性而去之。龙王以圯桥故事劝勉，悟空道：“老孙还去保他便了。”此中又有深意，不知者直以为龙王勉励悟空，殊不知此即悟空伏虎之后而降龙也。真虎可以护身，真龙可以回心，此仙翁反面文章，世人安知？遇着南海菩萨，叫“赶早去，莫错过念头”。正以降龙伏虎之后，则直静观密察，努力前行，而不得错过了念头，中道自弃也。\n“三藏道：这帽子若戴了，不用教经就会念经；这衣服若穿了，不用演礼就会行礼。”“金箍”者，果决而收束，一经收束，入我门中，不由的不会经、不会礼。所以戴在头上，一念生根，取不下、揪不断，再不敢欺心矣。古人云：“一念回机，便同本得。”若非神观之大士，乌能有此大法？说到此处，方是“六贼无踪”之妙谛，而非言打死六贼即是无踪。"}]}
{"conversation": [{"input": "", "output": "夫六贼者，眼、耳、鼻、舌、身、意也。眼、耳、鼻、舌、身、意，因色、声、香、味、触、法，而生喜、怒、爱、思、欲、忧。喜、怒、爱、思、欲、忧，皆从人心而出。欺心，则人心用事，而六贼猖狂；不欺心，则道心用事，而六贼自灭。提纲“心猿归正，六贼无踪。”是道心发现，六贼自然无踪，不待强制。古经云：“得其一，万事毕。”即此道心之谓乎！果得道心一味大药，不但六贼无踪，方且攒五行，合四象，皆于此而立基矣。\n诗曰：\n已修人事急修仙，这个天机要口传。\n翻过五行归正觉，霎时六贼化飞烟。\n第十五回　蛇盘山诸神暗佑　鹰愁涧意马收缰\n悟元子曰：上回言先天真一之气来复，为修命之本，倘立志不专，火功不力，则懦弱无能，终不能一往直前，臻于极乐。故此回示人以任重道远、竭力修持之旨。\n“行者伏侍唐僧西进，正是腊月寒天，朔风凛凛，滑冻凌凌，走的是些：悬崖峭壁崎岖路，叠岭层峦险峻山。”俱形容西天路途艰难，而平常脚力不能胜任之状。盖修行大事，功程悠远，全要脚力得真。脚力之真，全在深明火候，火候明而脚力真，脚力真而火候准。“蛇盘山”，蛇为火，言火候层次之曲折。“鹰愁涧”，鹰利爪，喻冒然下手之有错。不知火候，冒然下手，便是假脚力，其不为蛇盘山、鹰愁涧所阻者几何？“涧中孽龙将白马一口吞下，伏水潜踪”，信有然者。何则？真正脚力潜修密炼，步步着实，不在寂灭无为，一尘不染。倘误认寂灭无为即是修道，此乃悬空妄想，安能上的西天、见得真佛？岂不迁延岁月、枉劳心力乎？“行者道：‘你忒不济不济，又要马骑，又不肯放我去，似这般看着行李，坐到老罢。’”此等法言，真足为行道不力，着空执相者之一鉴，仙翁慈悲，何其心切！"}]}
{"conversation": [{"input": "", "output": "“空中诸神叫曰：‘我等是观音菩萨差来一路神祇，特来暗中保取经人者。”曰观音，曰神祇，曰暗保，以见金丹之道，静观密察，神明默运，步步着力，而不得以空空无为为事也。众神是六丁六甲、五方揭谛、四值功曹、护教伽蓝，各各轮流值日。此等处，数百年来谁人识得？谁人解得？若不分辨个明白，埋没当年作者苦心。此回妙旨，是仙翁拨脚力之真。真脚力之所至，即火候之所关，行一步有一步之火候，行百步有百步之火候。金丹之道，功夫详细，火候不一。“大都全籍修持力，毫发差殊不作丹。”紫阳翁深有所戒，“《火记》不虚作，演《易》以明之。”《参同契》早有所警，“一毫之差，千里之失”。提纲“蛇盘山诸神暗佑”者，即此火候之谓。“六丁六甲”者，木火也。“五方揭谛”者，五行也。“四值功曹”者，年月日时也。“护驾伽蓝”者，护持保驾也。总言脚力真资，火候功程，毫发不可有差。“观音差”者，非静观密察而火候难准也。盖火候之真，全在脚力之实，无脚力而火候难施，故诸神暗佑。\n在收白马之时，但收真脚力，须要有刚有柔，知进知退。若独刚无柔，躁进无忌，便是以意为马，而意马不能收缰。故“行者与孽龙相斗，那龙不能抵敌，蹿入水内，深潜洞底，再不出头。使出翻江搅海神通，孽龙跳出洞，变水蛇钻入草窠，并没影响”。原其故，皆由只知有己，不知有人，专倚自强之故。“唤出土地，问那方来的怪龙，抢师父白马吃了？”说出“师父”二字，则是礼下于人，必有所得时也。故二神道：“大圣自来是不伏天不伏地的混元上真，几时有师父来？”是言其傲性自胜，只知有己不知有人也。行者说出观音劝善，跟唐僧取经拜佛因由，这才是回光返照，以己合人，修行者真脚力在是。所谓谦尊而光，卑而不可逾者也。"}]}
{"conversation": [{"input": "", "output": "二神道：“涧中自来无邪，只是深陡宽阔，彻底澄清，鸦雀飞过，照见自己形影，便认作同群之鸟，往往误投水内。”是言其着空守静之士，悟得一己之阴，便以为千真万真，不肯进步，以此为止。到得年满月尽，方悔从前之差，终归大化，其与鸦雀水中照见形影，认作同群，误投水中，自丧其命者何异？此其所以为鹰愁陡涧。陡者，至危至险，最易陷人也。仙翁恐人错会提纲“意马收缰”字样，以龙马为意，以收龙马为“意马收缰”，入于着空定静之门户，故演出此段公案，以示意之非道也。何则？自古神仙虽贵乎静定，然静定不过是学人进步之初事，而非真人修道之全能。说出观音菩萨救送孽龙，“只消请观世音来，自然伏了”。闻此而可晓然悟矣。倘以龙马为意，则观音救送时已是收缰，何以又在鹰愁涧作怪？又何以复请观音菩萨来降？此理显然，何得以龙马为意？若识得龙马非意而伏龙，则意马可以收缰；若误认意马是龙而伏意，则意马不能收缰。意马之收缰与不收缰，总在观音伏龙处点醒学人耳。盖观音救送孽龙，是叫人在修持脚力上，先究其理之真，而韬明养晦；今请观音来伏孽龙，是叫人于脚力修持处，实证其知，而真履实践。然其所以修持脚力之真，以柔弱为进道之基，而非空空无物之说；以刚健为力行之要，而非胜气强制之意。是在有己有人，不失之于孤阴，不失之于寡阳，神光默运，顺其自然，是得脚力之真者。“请观音菩萨自然伏了”，一句了了。\n及菩萨来，“行者道：‘你怎么生方法儿害我？’菩萨道：‘若不如此拘系你，你又诳上欺天，似从前撞出祸来，有谁收管？须是这个魔头，你才肯入瑜伽之门”。读者至此，未免疑菩萨恐行者复有闹天宫之事？故赐金箍魔之；或疑是行者因自己有魔头，而分辩之。皆非也。此等语，正为收伏龙马而设，其言在此，其意在彼。盖“诳上欺天，似前撞祸”，是知有己，不知有人，专倚自强也。“须是这魔头，才肯入我瑜伽之门”，不倚自强而知有人矣。"}]}
{"conversation": [{"input": "", "output": "菩萨说出那条龙是奏过玉帝讨来，为取经人做个脚力，凡马不能到得灵山。“须是这个龙马，方才去得。”观此而益知龙马非意，若以龙马为意，是欲以凡马到灵山，乌可能之？“使揭谛叫一声玉龙三太子，即跳出水来，变作人相，拜活命之恩。”玉龙三太子即前解《乾》之三爻，其辞：“君子终日乾乾，夕惕若，厉无咎。”此仙翁揭示静观内省，日乾夕惕，大脚力之妙谛，犹云：不如是不足以为脚力也。小龙道：“他打骂，更不曾提出取经的字样。”菩萨道：“那猴头专倚自强，那肯称赞别人。”不提取经字样，便是专倚自强；不肯称赞别人，便是无有真脚力。既无真脚力，即不得为取经人。即不为取经人，而欲取经，难矣。然则取经须赖真脚力，欲有真脚力，须要屈己求人。处处提出取经字样，不必专倚自强，而脚力即是，不必更向别处寻脚力也。\n又曰：“‘今番前去还有归顺的，若问时，先提起取经来，却也不用劳心，自然拱伏。’行者欢喜领教。”夫修真成败，全在脚力，脚力一得，从此会三家、攒五行，易于为功。然其要着，总在于提出“取经”字样。不提出“取经”字，仍是意马未收缰局面，虽有脚力，犹未为真。不但三家难会、五行难攒，即后之千魔万障，如何过得？所以后之唐僧四众所到处，必自称上西天拜佛取经僧人。此等处系《西游》之大纲目，不可不深玩妙意。其曰：“还有归顺的，提起取经字，自然拱伏。”良有深意，此乃天机，若非明造化而知阴阳者，孰能与于斯？若有妙悟者，能不欢喜领受乎？\n“摘了小龙项下明珠”，是不使妄用其明，有若无，实若虚也。“柳枝蘸出甘露，在龙身上拂了一拂，吹口仙气，即变作原来的马匹毛片。”柳枝者，柔弱之木，甘露者，清净之水，是明示人以柔弱清净为本，日乾夕惕为用，一气成功，而不得少有间断也。观于龙变为马，可知金丹之道以龙为意，而非以意为龙。小龙吞马匹者，不用其意也；小龙变马匹者，借意配龙也。龙也、马也、意也，惟有神观者自知之。"}]}
{"conversation": [{"input": "", "output": "“行者扯住菩萨不放，道：‘我不去了！我不去了！似这等多磨多折，老孙性命也不能保，如何成得功果？我不去了！我不去了。’”是岂行者不去，特以写修行而无真正脚力者，俱因多磨多折，中途自弃，不肯前进者，比比皆然。数道几个不去，正示人不可不去也。菩萨再赠一般本事，将杨柳摘下三叶，变作脑后三根救命毫毛，叫他若到无济无涯处，可以随机应变，救得急苦之灾。噫！三叶柳叶变三根毫毛，毛是何毛？毛在脑后又是何意？若不打透这个消息，则不能随机应变，终救不得急苦之灾也。盖木至于柳则柔矣，叶至于柳叶则更柔，物至于毛则细矣，毛至于毫毛则更细，放在脑后藏于不睹不闻之处也。总而言之，是叫再三观察，刚中用柔，于不睹不闻至密之处，心细如毛，随机应变也。\n“上流头一个渔翁，撑着一个枯木筏子，顺水而下。”木至于枯，则无烟无火而真性出。“从上流头顺水流下”，顺其上善之本性，而不横流矣。“行者请师父上了筏子，不觉的过了鹰愁陡涧，上了西岸。”此西岸乃性地之岸，何以见之？鹰愁涧为收龙马之处，龙为性，得其龙马，即见其本性，脚踏实地，非上了性之西岸而何？故曰：“广大真如登彼岸，诚心了性上灵山。”其不言命者，龙马不在五行之列，而为唐僧之脚力也。\n“菩萨差山神土地，送鞍辔鞭子。”山神比心，土地比意，本传中山神土地，皆言心意。此心此意，为后天幻身之物，而非先天法身之宝。龙马自玉帝而讨，秉之于天；鞍辔借山神土地而送，受之于地。则是心意只可与脚力以作装饰，而不能为脚力进功程。故曰：你可努力而行，莫可怠慢也。乃唐僧肉眼凡胎，以此为神道，是直以后天之心意为神道，认假作真，望空礼拜，有识者能不活活笑倒乎？彼有犹误认蛇盘山为小肠，鹰愁涧为肾水，小龙为肾气者，都该被老孙打他一顿棒。\n诗曰：\n大道原来仗火功，修持次序要深穷。\n鉴形闭静都抛去，步步归真莫着空。\n第十六回　观音院僧谋宝贝　黑风山怪窃袈裟\n悟元子曰：上回已言修道者须有真脚力，而后可以得正果。然脚力虽真，而不知阴阳配合，则孤阴不生、独阳不长，大道难成。故此回和下二回，先写其假阴假阳相合之假，以证真阴真阳相合之真也。"}]}
{"conversation": [{"input": "", "output": "篇首“和尚见了行者，问唐僧：‘那牵马的是个什么东西？’唐僧道：‘低声，他的性急，若听见什么东西，他就恼了’”。东为木，属阴；西为金，属阳。“他的性急”，是有金无木，有西无东，金丹难就，算不得东西。“和尚咬指道：‘怎么有这般一个丑徒弟？’三藏道：‘丑自丑，甚是有用。’”夫一阴一阳之谓道，阴阳相通，顺则生人生物，逆则成佛成仙。世法、道法无有分别，所异者，凡父凡母而生幻身，灵父圣母而生法身。若遇明师咬破此旨，则说着丑，而行着妙矣。“观音”者，照视之谓；“禅院”者，空寂之谓。空观而无实行，故谓观音禅院，即释典所谓“巍巍佛堂，其中无佛”者是也。\n“行者撞钟不歇，和尚道：‘拜已毕了，还撞怎么？’行者笑道：‘你那里晓得，我这是做一日和尚撞一日钟哩！”此便是一日有一日之功果，日日有日日之功果，不得以空空一观为了事。其曰“你那里晓得”者，欲使其晓得也。因其人多不晓得，而反称大圣撞钟为野人，此等真野人耳。行者道：“是你孙外公撞了耍子的！”先天真一之气，自虚无中而来者，是为外来主人公，得此外公，灵通感应，曲直应物，潜跃随心，其修道如耍，绝不费力。彼一切执心为道，着空之徒，闻的此等法音，见说此等法象，能不吓得跌滚而叫“雷公爷爷”乎？\n“老僧痴长二百七十岁”，此明示为心也。心属《离》，在南，其数二七，故长二百七十岁。“一小童拿出一个羊脂玉盘儿，三个法蓝茶盅。”此明明写出一“心”字也。羊脂盘儿，象心之一勾；三个法蓝茶盅，肖心之三点。非心而何？又“一童提把白铜壶儿，斟了三杯香茶”。白铜壶，象肾中之精，斟了三杯香茶，乃肾气上升而交于心也。“三藏夸为好物件，老僧道：‘污眼！污眼！这般器皿，何足过奖？’”言无知之徒，误认心肾为阴阳，或观心，或守肾，或心肾相交，是直以此中有好物件矣。殊不知心肾乃后天浊中之浊，若以这般器皿为好物件，真是污眼！污眼耳！"}]}
{"conversation": [{"input": "", "output": "老僧问三藏有甚宝贝，三藏道：“东土无甚宝贝。”示其我家无宝也。行者道：“包袱里那一领袈裟不是宝贝？”言包罗万象，备具五行，不着于名相，不涉于有无者，方是真宝贝，而不得以心肾为宝贝。“众僧不知此等宝贝，听说袈裟，个个冷笑。”正下士闻之，大笑去之也。“行者欲取袈裟，三藏莫叫斗富，恐有错。”所谓传之匪人泄天机也。又云：“珍奇玩好之物，不可使见贪婪奸伪之人，一经入目，必动其心，既动其心，必生其计，诚恐有意外之祸。”所谓“君子遁世不见，知而不悔”也。“老僧见了宝贝，果然动了奸心。”是执心而用心，直以动心为宝贝矣。“广智道：‘将他杀了，把袈裟留下，岂非子孙长久计？’广谋道：‘连人连马一火焚之，袈裟岂不是我们传家之宝？’”夫人之所以修心者，必疑其心之灵明知觉，广智广谋，即是宝贝，而遂爱之错之，以为长久计，以为传家宝。殊不知认此广智为宝，即是用假而杀真；认此广谋为宝，即是以邪而焚正。噫！日谋夜算，执守此心，君火一动，相火斯乘，君火相火一时俱发，能不火气攻心，玉石俱焚乎？\n“行者变作蜜蜂，从窗楞中钻出，看见和尚们放火，将计就计，南天门寻广目天王借辟火罩，罩住唐僧、白马、行李，房上保护袈裟。”此暗密中钻研透彻，而知师心为害，将计就计，火里下种，借假修真之大机大用，较之放心谋宝贝者，何啻天渊？“那些人放起火来，一阵风刮的烘烘乱着，正是星星之火，能烧万顷之山，把一座观音院，处处通红。”《悟真篇》曰：“火生于木本藏锋，不会钻研莫强攻。祸发总由斯害己，要须制伏觅金公。”老和尚用智谋而图袈裟，正“不会钻研而强攻”。烧得观音院处处通红，正“祸发总由斯害己”，木之藏火锋也。如此，安得如金公借辟火罩，而保袈裟为至真乎？"}]}
{"conversation": [{"input": "", "output": "“观音院正南黑风山黑风洞妖精，见正北火光晃亮，知是观音院失火来救。”此个妖精即肾中妖精，黑风山黑风洞，状肾水之纯阴。肾属北，何以在观音院之南？此特取心火下降，肾水上升之义。心肾亦有相济之道，故黑风洞之妖而来救观音院之火。“他不救火，拿着袈裟，趁哄打劫，飞转山洞而去。”噫！金丹圆陀陀，光灼灼，无形无象，至无而含至有，至有而藏至无，乃真阴真阳相济而成象者。是为先天真一之气，本于父母未生以前，岂父母既生已后，心火肾水之谓哉？迷徒不知是非，舍去先天之真，摆弄后天之假。误以心为阳，肾为阴，心中之液为阳中之阴，肾中之精为阴中之阳。当午时而守心，子时而守肾，使心液肾气交结于黄庭，便以为丹。岂知守心则金丹已为心所害，如观音院僧谋宝贝者是也；守肾则金丹已为肾所陷，如黑风洞怪窃袈裟者是也。其黑风怪不能救火，而且盗去袈裟，不亦宜乎？故众僧道：“唐僧乃是神人，未曾烧死，如今反害了自己家当。”可知执心之辈，尽是自害其家当，而不能成全其家当。自害其家当，终亦必亡而已，可不畏哉？诗云：“堪叹老衲性愚蒙，计夺袈裟用火攻。广智广谋成甚用，损人利己一场空。”提醒世人，何其深切？\n“行者把那死尸选剥了看，更无那件宝贝”。言执心为道者，皆以为此幻身有宝贝，以故千方百计，智谋运用，妄想修仙，果若幻身有宝，死后到底此宝归于何处？仙翁现身说法，“把死尸选剥了看，更无那件宝贝。”是明示人以这幻身无宝也。然则幻身无宝，可知守心者之非道，守肾者亦不真。即此二宗公案，仙翁已是一棒打倒了七八层重墙，彻底透亮，学者可以宽心前去，别寻宝贝下落矣。\n诗曰：\n迷徒不识本原因，误认皮囊有宝珍。\n心肾相交为大道，火生于木自伤身。\n第十七回　孙行者大闹黑风山　观世音收伏熊罴怪\n上回已言执心为道之害，以明真阴非关于心；此回复言守肾为祸之由，以见真阳不系于肾也。\n“行者一筋斗跳将起去，慌得观音院大小和尚朝天礼拜道：‘爷爷呀！原来是腾云驾雾的神圣，怪道火不能伤。’”言能一筋斗跳得出火坑者，方不是执心为道，一无所伤之大圣人。彼使心用心，反害了自己者，安能知此？"}]}
{"conversation": [{"input": "", "output": "“行者到黑风山，见三个妖魔席地而坐，上首的一条黑汉，左首的一个道人，右首一个白衣秀士。”此三妖皆肾宫之物，何以见之？黑汉为熊罴，属火，乃肾中之欲火；道士为苍狼，号凌虚，属气，乃肾中之阳气；秀士为白蛇，精色白，乃肾中之浊精。“席地而坐”者，三物皆后天有形重浊之物也。“讲的安炉立鼎、抟砂炼汞、白雪黄芽。”是用功于肾脏，而并服炉火药以补养者。黑汉欲做佛衣会，是直以肾中精气为宝，虽知有佛衣之名，而不知其佛衣之实也。行者叫道：“好贼怪，你偷了我的袈裟，要做什么佛衣会！”骂尽世间迷徒，窃取金丹之名，摆弄肾中阴精之辈。“把白衣秀士一棒打死”，是不叫在交感之精上做功夫也。又叫道：“作死的孽畜。”妙哉此语！一切愚人，误认阴精为真精，非意定于下元，即搬运于脑后。守下元者，终必底漏；运脑后者，终成脑痈。谓之作死则可，谓之作生则不可。\n其曰：“你认不得孙外公哩！”一切作死者可以悟矣。盖金丹是阴阳交感而成，从虚无中来者，是为外来主人公，又名真一之精，而非身内肾宫所生浊精之谓。说出外公，系“大唐御弟三藏法师之徒弟孙行者”。可知先天真一之精，必有师传，而非可于一身猜量者。行者自道脚色来历，皆金丹之精髓。“惟我是历代驰名第一妖”，最省人言，只此一乘法，余二皆非真也。\n“两个斗了十余合，不分胜负。”盖欲念与道念并胜，势相敌而力相等也。“见一个小妖，左胁下夹着一个梨木匣儿，从大路而来。”分明写出一个情字耳，小妖喻情之小，梨色青，喻情之青。“小”左而夹一“青”，非情而何？夫欲动而情生，情生而心乱，是情为心肾相通之物。“劈头一下打为肉酱”，情亡而心死，心死而欲可以渐消矣。“请帖上写着：侍生熊罴顿首，拜启上大阐金池老上人丹房。”心上而肾下，功家多以心为丹房，取肾气上升于心，以为取坎填离，故曰“传他些什么服气小法儿”也。“变作和尚模样”，是以道心变人心，以真作假，借假取真之天机。“到了洞门，却也是个洞天福地，对联写着：“静隐深山无俗虑，幽居仙洞乐天真。’行者暗道：‘亦是脱垢离尘知命的怪物。’”盖肾中藏有后天精气，能保守此精此气，不肯恣情纵欲，亦算知命之一节。然不知先天真精真气，仅以此为事，未免终是怪物而不能成仙作佛。"}]}
{"conversation": [{"input": "", "output": "“行者与妖精自天井斗到洞口，自洞口打到山头，自山头杀到云外，只斗到红日沉西，不分胜负。”言欲火一动，自下而上，由微而盛，势不可遏。虽有道心，莫可如何，焉能胜的？但红日西沉，肾气当潜。故曰：“天色已晚，明早来与你定个死活，遂化阵清风回洞。”晚者，肾气衰败之时；早者，肾气旺盛之时。是早而活，晚而死，当晚化风回洞，不其然乎？唐僧问妖精手段如何？行者道：“我也硬不多儿，只战个手平。”吁！以道心制欲火，如滚汤泼雪，随手消灭，何以只战个手平而不能制伏？然其所以不能制伏者，皆由知之不真，见之不到，欲在先而法在后。行者欲请观音菩萨来讨袈裟，方是静观密察，先发制人，不为欲所迷矣。行者以为观音有禅院，容妖精邻住，偷去袈裟；菩萨以为行者大胆，卖弄宝贝，被小人看见。总以见真宝之失，皆由于失误觉察，自不小心，卖弄炫耀，开门揖盗耳。若欲降妖复宝，舍神观默运之功，余无他术矣。\n“行者见道士拿一个玻璃盘儿，安着两粒仙丹，一棒打死，见盘底下是凌虚子制。笑道：‘造化！造化！’”凌虚子为气，玻璃盘为精。谬执心肾者，以心液为阴丹，以肾精为阳丹，故运肾气上升于心，心液下降于肾。“一棒打死”，不令其错认阴阳，在心肾上作功夫。不在心肾上作功夫，是已悟得其假矣。悟得假，即可寻其真，而下边即有造化矣。行者将计就计，叫菩萨变作凌虚，自己吃了两粒仙丹，另变一粒与妖精吃了，要于中取事。妙哉此变！以自在而化仓慌，浊水之狠毒俱泯；以二假而归一真，欲念之邪火俱无。真中施假，假中用真，大机大用在是矣。\n“菩萨变作凌虚，行者道：‘还是妖精菩萨，还是菩萨妖精？’菩萨笑道：‘菩萨、妖精，总是一念。若论本来，皆属无有。’”盖邪念、正念，总是一念。若无一念，邪正俱无；当其有念，而邪正分途。释典云：“烦恼即菩提，菩提即烦恼。”言其邪可为正，正亦可为邪也。"}]}
{"conversation": [{"input": "", "output": "“行者顿悟，变作一粒仙丹。走盘无不定，圆明未有方。”活活泼泼，不逐方所也。“三三勾漏合，六六少宫商。”阴阳混合，不失一偏也。“瓦铄黄金焰，牟尼白昼光。”光辉照耀，通幽达明也。“外边铅与汞，未许易论量。”金丹自虚无中结就，非色非空，非有非无，非尘世之物所可比。“妖精拈入口中，顺口儿一直滚下。”将欲取之，必先与之，顺其所欲也。“行者在肚里现了本相，理其四平，乱踢乱打。”不即不离，以真化假，渐次导之也。“那妖滚倒在地下，连声哀告，乞饶性命。”正念在内，欲念自消，自重性命，理所必然。“妖精出袈裟，行者出鼻孔”，假者一降，真者斯得，呼吸相通，感应神速也。\n“菩萨将一个金箍丢在头上”，箍住邪欲，不使猖狂也。“念起真言，那怪头疼”，一念之真，自知悔过也。“行者意欲就打”，金丹用真而不用假。“菩萨不叫伤命”，修道借假而须修真。“行者问：‘何处用他？’菩萨道：‘我那落伽山后，无人看管，要带他去作个守山大神。’”可知保精养气，不过暂以守此幻身，非言保精养气，即是金丹之实落也。\n“菩萨摩顶受戒，熊罴跟随左右，一片野心今日定，无穷顽性此时收。”觉察之功，岂小焉哉？学者若能识得观音收伏熊罴怪之妙旨，则欲可制，宝可复，野心自定，顽性可收，不复在黑风山黑风洞为妖作怪矣。菩萨吩咐行者以后再休卖弄惹事，其叮咛反覆之意，何其切哉！\n诗曰：\n真阳不在肾中藏，强闭阴精非妙方。\n会得神观微妙法，消除色欲不张遑。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第十八回　观音院唐僧脱难　高老庄大圣降魔\n上二回已批破心肾之假阴假阳，非修仙之本旨矣。此回特言金木真阴真阳，为丹道之正理，使人知彼我共济，大小并用之机也。\n“行者将黑风洞烧作个红风洞”，已是去暗投明，舍妄从真，可求同类之时。提纲“观音院唐僧脱难”，所脱者，即误认心肾之难。盖在心肾而修丹，是丹之遭难，即僧之遭难；取袈裟而归僧，是僧之脱难，即丹之脱难。唐僧者，金丹之法象，欲成金丹，非真阴真阳两而合一不能。\n“行者引路，正是春融时节。”乃春日融和，天地 缊，万物化淳，阴阳和合之时。诗内“鸳鸯睡，蛺蝶驯”，隐寓有阳不可无阴之意。“远望一村人家，三藏欲去告宿，行者道：‘果是一村好人家。’”子女相得，方为好人家；子自子，女自女，算不得好人家。“行者一把扯住少年道：‘那里去？我问你一个信儿，此间是什么地方？’”经云：“恍兮惚兮，其中有物；惚兮恍兮，其中有象；杳兮冥兮，其中有精；其精甚真，其中有信。”“问一个信儿”，即问此恍惚杳冥中之信，好人家之信，这个信即安身立命之地，不可不问者。“那人不说，行者强问，三藏叫再问别个，行者道：‘若问了别人没趣，须是问他才有买卖。’”这好人家，为真阴真阳聚会之地，正是有买卖处，不得舍此，而在别处另寻买卖也。\n“那人说出乌斯藏国界之地，叫作高老庄。”《易》曰：“一阴一阳之谓道。”《参同契》云：“牝鸡自卵，其雏不全。”今云乌斯国界，明示乌藏兔现，阴阳交接之处，返本还元，正在于此，不得不究问个明白也。说出“太公女儿三年前招了妖精，太公不悦，请法师拿妖”等语，行者呵呵笑道：“好造化！好造化！是凑四合六的勾当。”夫大道以阴阳为运用，凑四合六而成十，以阴配阳而结丹，此等天机至神至妙，行者既明根由，如获珍宝，能不欢天喜地，而谓好造化乎？“太公见行者相貌凶丑，有几分害怕，行者道：‘丑自丑，却有些本事。’”言作佛作仙之本事，说着丑，行着妙，降妖除怪，非此本事不能也。"}]}
{"conversation": [{"input": "", "output": "“三藏道：‘贫僧往西天拜佛求经，因过宝庄，特借一宿。’高老道：‘原来是借宿的，怎么说会拿妖精？’行者道：‘因是借宿，顺便拿几个妖精耍耍的。’”一问一答，俱是天机。“此宝庄也”，正缘督子所谓“吾有一宝，秘在形山，不在心肾，而在乎元关一窍”之宝。“特借一宿”，正以此中有宝而当宿，舍此之外无宝，而不可宿，则是借宿乃为本事，拿妖乃是末事。故曰：“因是借宿，顺便拿几个妖精耍耍”，非言拿妖即是本事也。\n“妖精初来精致，后变嘴脸。”真变为假，正变为邪，非复固有，失去本来面目矣。“云来雾去，飞沙走石。又把小女关在后宅，半年不得见面。”假阴作怪，真阴掩蔽，理所必然。行者道：“入夜之时，便见好歹。”此语内藏口诀，非人所识。古者取妇，必以昏时。昏者，夜也。不入夜，则非夫妻之道，就是好歹难以认识；入夜之时，而真假立辨矣。“行者与高老到后宅，见两扇门锁着，原来是铜汁灌的。”明示真为假摄，埋藏坚牢，门户甚固，不易攻破。“行者金箍棒一捣，捣开门扇，里面黑洞洞的。”此仙翁打开门户，直示人以真阴所居之地，里面黑洞洞，幽隐深密之至，而非外人所可窥测者。\n“高老叫声三姐姐，里面少气无力的应了一声，我在这里。”真阴虽不可见，然一息尚存，外面叫而里面即应者是也。“行者闪金睛，向黑影里细看，只见那女子云鬓蓬松，花容憔悴。”真为假迷，原本已伤，若非金睛之大圣，见不到此。此真阴之出处，显而易见，学者亦当效行者，在黑影里仔细看认可乎！“云来雾去，不知踪迹。”即出入无时，莫知其乡也。真者已见，假者即知，真假分明，可以施法矣。故曰：“不消说了，让老孙在此等他。”正知之真而行之果也。\n“行者变的与那女子一般，坐在房内。”男变女相，假中有真，阴中藏阳，指出行者为阴中之阳，以见八戒为阳中之阴也。“见了妖精，暗笑道：‘原来是这个买卖。’”见之真而知之妥，不见真阴，不成买卖。《悟真》云：“恍惚之中寻有象，杳冥之内觅真精。有无从此自相入，未见如何想得成。”正行者遇妖精有买卖之义。“行者使个拿法，托着妖精长嘴，漫头一料，‘扑’的掼下床来。”俱是大作大用。怪之力在长嘴，迎其力而托着，不欲其着声也；“漫头一料，掼下床来”，不使其着色也。“妖精疑其有怪，行者道：‘不怪！不怪！’”明示其真阳而制真阴，法当如是，制之正，所以亲之，不得以制为怪。《参同》云：“太阳流珠，常欲去人。卒得金华，转而相因”者，此也。"}]}
{"conversation": [{"input": "", "output": "“行者叫脱衣服睡”，使去旧染之污也。“行者坐在净桶上”，告其迁善自新也。那怪说出家住福陵山云栈洞，猪刚鬣姓名。又云：“我有天罡数变化，九齿钉把，怕甚法师？”则知木火本自天来，非寻常妖怪可比，特未遇制伏，以故为妖为怪，弃真入假耳。“及闻齐天大圣名头，就害怕要去。”水能制火，金能克木，木火之害怕金水，理也。“开了门往外就走，被行者一把扯住，现出原身。喝道：‘那里走？’”正是夫妻见面，不容折离；阴阳相会，莫可错过也。“那怪化火光回山，行者随后赶来。”所谓并蒂连枝，夫唱妇随，姻缘到日，逃不去、走不脱。“你若上天，我就赶到斗牛宫；你若入地，我就追至枉死狱。”此阴阳感通，一气循环，同声相应，同气相求。无情之情，不色之色。假眷属非真眷属，好姻缘是恶姻缘。彼以世之男女为阴阳者，安足语此哉？\n诗曰：\n辨明心肾假阴阳，急问他家不死方。\n木母金公同类物，调和决定到仙乡。\n第十九回　云栈洞悟空收八戒　浮屠山玄奘受心经\n经上回已言真阴消息，足以配真阳而修大道矣，然不得其火候之实，而真阴未可以收伏。故此回指示收伏火候之真，使阴阳和通，归正觉而破窒碍也。\n“那怪火光前走，大圣彩云后跟。”老猪为木火，老孙为金水明矣。“那怪把红光结聚，现了本相，取出一柄九齿钉耙来战。”九齿为九九，阳极生阴之象，此火中出木，真阴现相，为丹道最贵之物，而非若木中之火伤生害命者可比。\n老猪自叙一篇，先言修真之旨，后道堕凡之由，以见修真即可以为仙，堕凡即同乎异类。其中最贴切老猪处，是“自小生来心性拙，贪闲爱懒无休歇。不曾养性与修真，混沌迷心熬日月”四句。曰性拙，曰贪闲，曰爱懒，曰混沌，是皆明有真阴而未遇真阳之象。悟能者，能此性；八戒者，戒此性。识得此能此戒，而老猪木火之实理已得，可以了性。\n“两个黑夜里，自二更直战到东方发白，怪不能敌，化风回洞。”老猪真阴，老孙真阳。东方发白，阳盛阴衰，老猪不能敌老孙，自然之理。“行者战败妖怪，恐师父盼望，且回高老庄。”金公者，为真情；木母者，为真性，性主处内，情主御外，倘有真情而无真性，内外不应，顾头失尾，护手误足，金丹难成。“恐师盼望，且回高老庄”，是以一人而顾内外之事，乌可能之？总以写有金公不可无木母之义。"}]}
{"conversation": [{"input": "", "output": "“行者述天蓬临凡，因错投了胎，其实灵性尚存。又说天神下界，这等个女婿也不坏家声。”可知真阴乃先天所生，非同后天邪祟之物，修道所宜收留，而不得置之度外者。虽然，真阴岂易收哉？不易收而欲收，是必有道焉。“行者打开门，叫出来打。”是仙翁打开门户，与天下修行人指示阴阳相配之道耳。故曰：“我就打了大门，还有个辨处。象你强占人家女子，又没个三媒六证，又无些茶红酒礼，该问个真犯死罪哩！”上阳子云：“天或有违，当以财宝精诚求之。”三丰云：“打开门说与君，无花无酒道不成。”“有个辨处”者，即辨此财宝花酒也。“无个媒证茶酒”者，即无此财宝花酒也。“真犯死罪”者，即犯此无财宝花酒之罪也。盖夫妻作合，必有媒聘；金木相并，须赖黄婆。若无媒聘黄婆，即少茶红酒礼，便是一己之私，钻穴相窥，强占苟合。焉能光明正大，夫妻偕老，生子生孙，成家立业，以全天下希有之事？其曰真犯死罪，犹言不知此媒证茶酒之礼，而强配阴阳，则阴阳难合，大道难成，终久是死罪一名，而莫可拯救也。\n“钉耙”一诗，俱道性命之真把柄，观于“锻炼神水铁”一句，不解可知。“钉耙不曾筑动行者一些儿头皮”，老猪属木，老孙属金，金能克木，木不能克金。然金能克木，而究不能收伏木者，何也？盖以言语不通，未可遽成眷属耳。\n及行者说出西天取经，高老庄借宿，老猪即丢耙唱喏，欲求引见，是言语已通，各无嫌疑，而输诚恐后矣。然言语之通，皆在观察之妙。使不能观察火候之真，因时下手，难以为功。故曰：“本是观音菩萨劝善，叫跟取经人往西天拜佛求经。”又曰：“何不早说取经之事？只倚强上门打我。”盖不说取经人，则是观察不到，言语不通，而强制；说出取经人，则是观察已到，言语已通，而自合。此等大法，才是三媒六证、茶红酒礼，夫妻欢会，出于信行，而非强占良女者可比。将云栈洞烧作破瓦窑，改邪归正，妖窟灭踪矣。老猪道：“我今已无挂碍了，你引我去罢。”阴阳合一，金木相并，何挂碍之有？"}]}
{"conversation": [{"input": "", "output": "前文打开大门，有个辨处，所辨者，即辨此说出取经之事，而后阴阳相会之处；亦即辨此须有三媒六证、茶红酒礼，而后阴阳相得之处；亦无非辨此观音菩萨劝善，跟随取经人，而后阴阳和合之处。不辨到此处，非真阴真阳配合之道，而路途窒碍，无可下脚；能辨到此处，知真阴真阳相交之理，而门户通透，左右逢源。天下学人若有辨到此处者，方是打开大门，而知真阴真阳，非心非佛，不落有无，不着方所，阴阳配合，有人有己，物我同源，彼此扶持。不特此也，还有个辨处。诗云：“金性刚强能克木，心猿降得木龙归。金从木顺皆为一，木恋金仁总发挥。”金所以克木，有从革之象，然木不得金则木曲不直，未可成器用。惟金从木性，而木顺其金之义，木恋金情，而金爱其木之仁，则一阴一阳之谓道矣。“一主一宾无间隔，三交三合有玄微。”木在东，主也；金在西，宾也。今则反主为宾，反宾为主，以虎驾龙，交合一处，内外同气，金木相并矣。“性情并喜贞元聚，同证西方话不违。”真阴者，性也；真阳者，情也。性情相合，即是阴阳相交。阴阳相交，贞下起元，金丹有象，而极乐可以渐到矣。\n“老猪先名悟能，别名八戒。”盖以示其柔而不能，不能而须悟能。既能，须当顺守其正，而更戒能。“八戒扯住高老道：‘请我拙荆出来，拜见公公伯伯。’行者道：‘世间只有火居道士，那有火居和尚？’”妙哉此语！夫金丹大道，药物有斤两，火候有时节，丝毫难差错。当阴阳未合，须借火锻炼，以道为己任，是为有火居道士。及阴阳已结，须去火温养，以和为尚，是谓无火居和尚。倘不知止足，而持未已之心，未免一朝遭殆辱，其祸不浅。此中亦隐寓真阴真阳相会，而真土之调和所不可无者。\n“高老将一丹盘，捧二百两散碎金银奉献。”此中又有深意，阴阳相见，金丹已隐隐有象。“二百两散碎金银”，是阴阳虽见，未得真主融和，未免犹散碎不整，未成一块。故三藏道：“我们行脚僧，逢处化斋。”言前途尚有真土可以劝化入门，不得自暴自弃，以此为止也。又云：“若受了一丝之贿，千劫难修。”言修道者当阴阳聚会之时，而不调和温养，是不知止足，贪图无厌，一丝之差，便有千里之失，可不慎诸？诗中：“情和性定诸缘合，月满金华是伐毛。”性情合一，二八相当，外丹成就，月满之象，月满而圆陀陀，光灼灼，一片金花，通幽达明，降除内魔，正在此时。故三众行过了乌斯藏界，即有浮屠山乌巢禅师修行矣。"}]}
{"conversation": [{"input": "", "output": "浮屠乃节节通透之物，示心之宜通而不宜滞；乌巢乃团圆内虚之象，示心之宜虚而不宜实；禅乃无为清净之义，示心之宜静而不宜动。一卷《心经》妙义，仙翁已于“浮屠山乌巢禅师”七字传出，不必读《心经》，而《心经》可知矣。三藏问西天路，禅师道：“远哩！远哩！”噫！不知者，谓三藏得行者、八戒，是阴阳已合，大道已成，西天可到之时。殊不知阴阳配合，命基坚固，正是脚踏实地勇猛精进之时。若以此为西天不远，是直以起脚之地，为歇脚之乡。“远哩！远哩！”是提醒学人者，何其深欤！又云：“路途虽然遥远，终须有到之日，却只是魔障难消。我有《多心经》一卷，若遇魔障，但念此经，自无伤害。”观此而知其《心经》原以为消魔障而设，并未言上西天之一字。前所谓“伐毛”者，即此《心经》消魔障也。今云“消魔障”者，不过消其妄心耳。心即魔，魔即心，非心之外别有作魔者。故曰：“但念此经，自无伤害。”又曰：“此乃修真之总径，作佛之会门。”言径言门，是修行所入之径路门户，而非修行所证之大道归结。所可异者，《心经》既不关乎西天大路，受《心经》何为？然无《心经》，魔障难退，盖魔障是魔障，西天路是西天路。但未到真阴真阳相见之后，而《心经》未可受；到得真阴真阳相见之后，而《心经》方可受。何则？真阴真阳一会，而心之魔障显然，受《心经》而消魔障，如猫捕鼠。至于西天大路，别有妙旨，非《心经》可能企及。“三藏扯住，定要问个西去路程端的。”是明言《心经》非西天端的，而更有端的也。“禅师笑说”一篇，俱是西天路途，其中包含《西游》全部，读者莫可略过。试申之。"}]}
{"conversation": [{"input": "", "output": "“道路不难行，试听我吩咐。千山千水深，多障多魔处。”言道路本不难行，而千山千水、多魔多障而难行耳。“若遇接天崖，放心休恐怖。”言道之难行，如接天之崖，倘恐怖畏惧，中途自弃，则难登升。故叫放心而休恐怖，方可自卑登高，下学上达也。“行来摩耳岩，侧着脚踪步。”言旁门外道喧哗百端，如摩耳岩之险，最易误人。侧着脚步，小心谨慎，提防而过，勿为所陷也。“仔细黑松林，妖狐多截路。”言三千六百旁门，如黑松林遮天幔地，皆野狐葛藤。一入其中，纵遇高明，意欲提携，早被邪伪所惑，而不能回头矣。“精灵满国城，魔主盈山祝。”言在国城者，狐朋狗党，哄骗愚人，尽是精灵之鬼；在山者，穷居静守，诈装高隐，皆为魍魉之鬼。“老虎坐琴堂，苍狼为主簿。”琴堂所以劝化愚人，今无知之徒，借祖师之经文，以为骗财之具，与“老虎坐琴堂”者何异？主簿所以禁贪婪，今邪僻之流，依仙佛之门户，妄作欺世之术，与“苍狼为主簿”者何异？“狮象尽称王，虎豹皆作御。”言师心自用，装象迷人，以盲引盲，误人性命，凶恶而过于虎，伤生而利于豹。如此等类，不可枚举，俱是死路，而非生门也。“野猪挑担子，水怪前头遇。”言诸多旁门尽是魔障。惟有野猪木火之柔性，任重道远，足以挑得担子；水怪之真土，厚德载物，能以和合丹头。“多年老石猴，那里怀嗔怒。”石猴为水中之金，多年则为先天之物，而不属于后天。金丹之道，取此一味大药，以剥群阴，是所谓怀嗔怒也。“你问那相识，他知西去路。”正所谓得其一万事毕也。故行者笑道：“不必问他，问我便了。”\n“三藏不解得”，非三藏不解得，言此等妙理，天下学者皆不解得也。行者以为骂了兄弟两个一场，而非讲路；三藏以为讲西天大路，而非骂。骂两个正是讲大路，讲大路而故骂两个，骂之讲之，总说西天大路。此不解之解，为妙解，学者解得乎？“行者道：‘你那里晓得？野猪挑担子，是骂八戒；多年老石猴，是骂老孙。你怎么解得？’”此解西天路，是阴阳之道，骂八戒骂老孙，正讲一阴一阳之谓道。此不解之解而明解，学者解得乎？八戒道：“这禅师晓得过去未来之事，但看他‘水怪前头遇’这句话，不知验否？”此解西天大路，五行之道，金木相并，水火相济，若得真土五行攒簇，西天大路无有余剩。“不知验否”，正以见其必验。此不解之解又为至解，学者解得乎？师徒问答，西天大路，明明道出。若人晓得骂即是讲，讲即是骂，则阴阳五行俱已了了，才是打开心中门户，而不落于空亡。是为真解，学者解得乎？若不晓得、不解得，“你问那相识，他知西去路。”"}]}
{"conversation": [{"input": "", "output": "诗曰：\n震兑交欢大道基，金从木顺是天机。\n打开个里真消息，非色非空心不迷。\n第二十回　黄风岭唐僧有难　半山中八戒争先\n上回已言真阴真阳相会，为金丹作用之真矣，然不得真土调和，则金木水火各一其性，而金丹未可以遽成。故此回和下篇先叫人除去假土之害，舍妄以求真也。\n篇首一偈，示人以不可执心为道，必须心法双忘，方为脚踏实地之功，语语显露，无容冗解。其中最提醒人者，是“莫认贼为子，心法都忘绝。休叫他瞒我，一拳先打彻”四句。一切学人，误认昭昭灵灵之识神以为真实，而遂执心修行。殊不知此神乃后天之阴神，非先天之元神，是乃生生死死轮回之种子。若只执此而修，则是认贼为子，焉能到心法两忘地位，出苦海而了生死？须知其间别有个秘密天机，为他家不死之方。若能辨的明白，不被瞒过，打的透彻，方能心法两忘，一无所疑，而脚踏实地矣。盖他家不死之方，非色非空，本于先天，显于后天，出有无而不碍，本生死而不昧，藏之则为真空，发之则为妙有，名为不神之神。修行人于此认得真实，一拳先打破心中之障碍，则心不期正而自正，意不期诚而自诚，方是无上至真一乘之妙法，不落于中下之小乘也。\n玄奘悟彻了《多心经》，因收行者、八戒而悟彻；打开了门户，因收行者、八戒而打开。未收行者、八戒之先，则不能悟彻《心经》、打开门户。夫元牝为阴阳之门户，元为阳，牝为阴，元牝之门，是为天地根，实指元关一窍而言。打开门户，是打开元牝之门户，而非言心为修道之门户也。打开门户，念兹在兹，妄可破而真可归，一点灵光自然透出，上西天有基，大道在望，正是“日落西山藏火镜，月升东海现冰轮”之时。倘不知有他家不死之方，而强制自心，以期成道，名为恋家之鬼，便是出不得家，上不得西天。故八戒怕饥惜力，呼为恋家鬼。"}]}
{"conversation": [{"input": "", "output": "三藏道：“你若在家心重时，不是个出家的了，你还回去。”言恋家而出家，身虽出家，心不出家，不如不出家之为妙。呆子道：“我受了菩萨的戒行，又承师父怜悯，情愿伏侍师父往西天，誓无退悔。”夫金丹之道，造化之道，天人所秘，万劫一传。倘遇明师指破端的，九祖霑恩，急当猛醒回头，下苦修炼，誓必成道，以报师恩，而不容少有懈怠者。担着担子，死心踏地，方是不为心累，而可上西天取经矣。“早到了人家门首”，是死心踏地之效。此边死心，不恋我家；那边早到彼岸，已是他家。立竿见影，何其神速？“见一老者，嘤嘤念佛。”言此死心不恋心，便是返老还婴之真念，即此一念而佛在是矣。曰：“去不得，西天难取经，要取经往东天去罢。”言不死心而恋心，所走之处尽是回头路，步步阻滞，难以前进也。\n老者呼行者为痨病鬼，是不知他家有不死之方；行者笑老者没眼色，是笑其我家是纯阴之体。“小自小，颇结实”，个中有宝非虚比。“皮里一团筋”，幻身之内有真身。老者道：“你想必有些手段。”言不死心者而没有手段也。行者叙出本身来由，作齐天大圣的本事，又晓得捉怪降魔，伏虎擒龙。此等道法皆系大圣人真着实用，在根本上作事，而非求之于心中者。夫此根本之事，内实有捉怪降魔、伏虎擒龙的秘诀。“老儿听得哈哈笑道：‘你既有这等手段，西方也还去得’”，盖不笑不足以为道；“老儿抬头一见八戒嘴脸，慌得一步一跌，往屋里乱跑”，盖不惊不足以为道。\n“老者道：‘一个丑似一个。’八戒道：‘我们丑自丑，却都有用。’”夫子女相合而为好，阴阳相交而为丑。“这个道，非常道，说着丑，行着妙”也。“那老者正在门前相讲，只见庄南有两个少年人，带着一个老妈妈、三四个小男女。”言此丑中有用之趣，正老庄之东三、南二、北一、西四、中十，五行攒簇之妙旨。“八戒调过头，把耳朵摆了几摆，长嘴伸了一伸，吓得那些人东倒西歪。”读者未免疑是形容其丑，而不知实用大机大用，识得此者，方知丑中之妙，而得用中之真，其可惊可疑之事不解而明。\n行者叫八戒把丑收拾起些，是叫外圆内方，潜修密炼也；“八戒把个耙子嘴揣在怀里”，是被褐怀玉、老蚌含珠也。“蒲扇耳贴在后面”，“艮其背，不获其身”也；“拱着头立于左右”，“行其庭，不见其人”也。“老者请斋，三藏、行者俱道：‘够了’”，虚心也；“八戒只管叫添”，实腹也。俱以明非修心之小道，乃大法之运用。"}]}
{"conversation": [{"input": "", "output": "“三藏见旋风而心惊”，是执心而有心也；“行者乃抓风而去闻”，是知心而无心也。“跳出一个斑斓猛虎，慌得三藏跌下马来。”是虎之来，由于三藏见风心惊而来，虎即心之变象也。“那虎直挺挺站将起来，把自家胸膛往下一抓，把个皮剥将下来，站立道旁。”言心之惊动，即如虎之站起，抓胸剥皮，心胸一坏，皮肤亦剥，内外受伤，心之为害，岂其浅鲜？\n“怪物自称黄风大王前路先锋”，黄风者，不定之土，妄意也，心动而意不定，是心即意之先见者，故曰前路先锋。“乱石丛中，取出两口赤铜刀，转身迎斗。”“赤”象心之色，“铜刀”象心之柔恶。“两口”者，二心也。一心者，静心；二心者，动心。心动而千思万想，伤天害理，无所不至，非刀在乱石丛中乎？“八戒、行者赶来，那怪使个金蝉脱壳计，那师父正念《多心经》，被他一把拿住，扯将去了。”噫！心一动而全身失陷，非怪之来摄，皆心之自摄。怪使金蝉脱壳，而摄金蝉长老，是明示金蝉自脱自摄，提纲所谓“黄风岭唐僧有难”者即此。然其难皆因“见风惊心”一念之起所致，自作自受，于怪何涉？其为黄风岭老魔自在受用，不亦宜乎？当此之时，若非有智慧之大圣，安能知其金蝉脱壳之妄念？非金睛之悟空，讵可见的黄风妖洞之昏迷？\n“行者骂道：‘你这个剥皮的畜生，弄什么脱壳法儿，把我师父摄去。”真蜇雷法鼓，叫人猛醒。天下修人心而着空执相、剥皮脱壳者，尽是畜生，并无人类。盖剥皮是在肉皮囊上做活计，脱壳是在恶心肠上作功夫，以幻身为法身，以人心为道心，认假弃真，内无主意，惑乱致之。安得天蓬举耙，着头一下，筑他九个窟窿，以此为戒乎？\n“行者道：‘兄弟，这个功劳算你的。’”读者勿作闲言看过，大有妙义。盖雄心好胜，皆由自己生魔。八戒为性，属内，我也，宜八戒出力。故行者赶逐，八戒截杀。其提纲所谓“半山中八戒争先”者，心在人身之半中，八戒争先，是以戒为先，不使心之为害也。《参同契》曰：“性主处内，情主御外。”性情如一，内外合道，心之张狂于何而有？故曰：“法师有难逢妖怪，性情相和伏乱魔。”\n诗曰：\n心动意迷志不专，修行往往被他牵。\n劝君戒惧勤防备，莫起风尘障道缘。\n第二十一回　护法设庄留大圣　须弥灵吉定风魔\n悟元子曰：上回已言心之猖狂，须借戒行而除去矣。此回专言意之疑虑，当依灵明而剿灭也。"}]}
{"conversation": [{"input": "", "output": "悟元子曰：上回已言心之猖狂，须借戒行而除去矣。此回专言意之疑虑，当依灵明而剿灭也。\n篇首“黄风洞老妖低头不语，默思计策”。“黄”为土色，喻人之意。“风”吹不定，喻意之无主。“低头不语”，正起意思维之象。“默思计策”，乃疑虑妄想之机。“拿一杆三股钢叉，跳出洞来”，意念一动，邪正不分，是非莫辨，犹豫不决，而股股叉叉，三思不决矣。\n“妖精见行者身躯不满四尺，呼为病鬼”，是未免在躯壳上起见，而误认幻身为真身矣。认幻身为真身，则必认假意为真意，便是有眼无珠，蒙昧不明。行者谓之忒没眼力，情真罪当，何说之辞？“那怪打行者一下，行者把腰一躬，足长了六尺，有一丈长短。”盖人受先天之气而生，原有丈六金身，圆陀陀，光灼灼，净倮倮，赤洒洒。修之者希贤希圣，成仙作佛，本属真材实料，而非演样虚头。若以演样虚头观之，即是没有主见，疑惑不定。\n黄风洞老妖与大圣相战矣，何以行者使身外身手段，被妖一阵黄风刮在空中，不能拢身？夫天下事，惟少者可以御多，定者可以止乱。以多御多，愈滋其多；以乱止乱，益致其乱。此惑乱内起而外法无用，原其故，皆由于心之不明，故意之不定，意不定，而心愈不明。行者能不被妖风一口，把火眼金睛刮得紧紧闭合，莫能睁开乎？噫！心有不明，而意无忌惮，所作所为尽成虚假，欲望成道，殊觉为难。此求眼科先生先救其明，不容已也。行者道：“救师父，且等再处，不知这里可有眼科先生，且叫他把我眼医治医治。”修真之道，全要灵明不昧，若昧其明，将何所修？不救师父，先治其眼，实得修真之三昧。"}]}
{"conversation": [{"input": "", "output": "“二人寻人家过宿，只听得山坡下有犬吠之声，乃是一家庄院，隐隐的有灯火光明。”犬为真土。灯光者，暗中之明。行者因治眼而寻宿处，真土已有影响，乃暗中生明之机，正护法点眼之时。“老者说出曾遇异人传了一方，名唤三花九子膏，能治一切风眼。”“三花”者，三家；“九子”者，九转。言此灵明之眼药，系真人口传心受，三家合一，九转还元之妙方，不特能止意土之妄动，而且能开一切之障碍。“点上眼药，叫他宁心睡觉。”宁心而心明，睡觉而大觉。此等妙方，真是万两黄金买不得，十字街头送至人。真诀已得，可以展开铺盖，安置放睡矣。“八戒笑道：‘先生，你的明杖儿呢？’”言须在先打彻，方有灵明拄杖。“行者道：‘你照顾我做瞎子哩！’”言其被他瞒过，即是睁眼瞎子。“呆子哑哑的笑”，笑其瞎也。“行者运转神功”，运其明也。“呆子抬头见没人家，寻马寻行李，疑其躲门户怕里长，连夜搬。”仅是描写无知呆汉，疑惑不定，措手忙脚，不知有此眼科先生之点眼也。颂中“妙药与君医眼痛，尽心降怪莫踌蹰”。灵明一开，魔怪难侵，可知降怪为点眼以后之事，若未点眼而怪难降。\n“行者道：‘这护驾伽蓝和丁甲、揭谛、功曹，奉观音菩萨法旨，暗保师父。’”盖修持大道，火候工程，年月日时，毫发不得有爽，若非明师附耳低言点破妙旨，此事难知。“八戒道：‘他既奉法旨，暗保师父，所以不能现身明显，故此点化仙庄。’”盖道高毁来，德修谤兴，既得师传，则当潜修默炼，点化成真，不可泄露机关，现身招祸。此仙翁至切之叮咛，示学人避祸保身之法也。\n“行者变作一个花脚蚊虫，飞入洞里。”此变非人所识，夫蚊虫日则潜藏，夜则高飞，取其明能夜照。“花脚”者，五色俱备，蚊虫而花脚，则为五行精一之明。以行者五行精一之神，而变五行精一之明，是神而明之，存乎其人，无处不照矣。“见老妖吩咐门上谨慎，怕不曾刮死孙行者。”是神明其放意不定，狂惑无主也。“却见一层门，关的甚紧，钻进去，定风桩上，师父心动，只念悟空、悟能。”是神明其徒悟一念之空，不能解脱也。“行者道：‘我在你头上哩，你莫要心焦，今日务必拿住妖精，救你性命。’”一切迷人，不知身外身之神明妙用，只于自身摸索，非投于执空，即流于放荡。执空，则缚于定风桩上，而不能脱；放荡，则入于黄风洞，而莫可出。苟非看破此中消息，运动神机，焉能拿得妖精、救得性命？其最妙处，是行者道：“我在你头上哩！”噫！“莫执此身云是道，须知身外还有身。”又“嘤嘤的飞在前面”，去暗投明，不识不知，顺帝之则也。"}]}
{"conversation": [{"input": "", "output": "妖精说出：“除了灵吉菩萨，其余何惧？”神明明到此处，识神自破，真灵可得，而假土可灭矣。“行者听得他这一句话，不胜欢喜。”所谓“得其一而万事毕”者，此也。然此得一之窍，非明师指点，实难自知。“八戒道：‘要知山下路，须问过来人。’”正前篇若说自己有，何用别人说也。“及问灵吉住处，老者告在直南。”南者《离》明之地，正真灵居住之乡，灵而居明，则系灵明可知。“老者疑为取他的经，行者道：‘不是取他的经，我有一事烦他，不知从那条路去。’”夫真经人人具足，个个圆成，处圣不增，处凡不减，无待借取他人，自己本有，然不知道路，而真经未可以得。“不取他经”者，以示经本自有，无容假借也。“一事烦他”者，以示道路不知，须赖师传也。“金星指明羊肠路，八戒感拜救命恩。”言既得师传，恩同再造，誓必勇猛精进，以报师恩，而终身不可有忘也。\n“简云：‘上复齐天大圣听，老人乃是李长庚。须弥山有飞龙杖，灵吉当年受佛兵。’”盖意之不定，由于心之不明；心之不明，由于志之不果。金星而告灵吉住处，由果而成其明，既明且哲，刚柔得中，进则可以有为，退则可以自守，进退无碍，何事不成？“老猪学得乌龟法，得缩头处且缩头”，正退则可以自守，用其柔也。“行者纵筋斗，寻菩萨降妖”，正进则可以有为，用其刚也。行者到菩萨处所见胜境，俱曲肖灵明之妙相，至于“静收慧剑魔头绝，般若波罗善会高”，非灵明不昧者，孰能与于斯？定风丹，比圆明而邪风不起；飞龙杖，喻果断而妄念不生。\n“菩萨叫行者诱他出来，我好施法。”将欲取之，必先与之。“那怪张口呼风，灵吉将飞龙杖丢下，化作一条八爪金龙，抓住妖精，摔在岸边。”此乃以一御纷，以定止乱，较之使身外身，以多御多，以乱止乱，何其迅速！“现了本相，是个黄毛貂鼠。”黄为土色，鼠性善疑，是为不定疑二之意土也。然意土妄动，皆由灵明罔觉，假者得以借灵生妄，无所不至，如偷去琉璃盏清油，灯火昏暗者何异？曰：“灵山脚下老鼠成精”，可知非灵山本有之物，乃后起之根尘。“拿去见如来处置”，言不见如来本性，邪正相混，而此物未能处置也。“撞入里面，把一窝狡兔妖狐、香獐角鹿，尽情打死。”意土既定，而狡猾兔跳狐疑，獐狂角胜之病，自然灭踪。从此救出婴儿，找上大路，假土已去，真土可收矣。\n诗曰：\n猖狂惑乱失灵明，大要留心念不生。\n拄杖如能常稳定，何愁妄竟不归诚？\n第二十二回　八戒大战流沙河　木叉奉法收悟净"}]}
{"conversation": [{"input": "", "output": "拄杖如能常稳定，何愁妄竟不归诚？\n第二十二回　八戒大战流沙河　木叉奉法收悟净\n悟元子曰：上回已言假土为祸，借灵明之性可以降伏矣，然假土已降，而真主斯现。此回专言收伏真土、和合四象、攒簇五行之妙用也。\n“唐僧三众过黄风岭，进西却是一派平阳之地。”犹言过黄风之假土，即至平阳之真土矣。真去而假来，假去而真来，理所必然。然已到平阳之地，何以又有八百流沙河、三千弱水深乎？殊不知真土即在假土之中，假土不在真土之外。流沙比假土之流性不定，弱水比假土之易于陷真，流沙弱水正是借假修真之处。\n“河中钻出一个妖精，一头红焰发蓬松，两只圆睛亮似灯”，具有火也。“不黑不青蓝靛脸，如雷如鼓老龙声”，具有木水也。“身披一领鹅黄氅”，具有土也。“腰来双攒露白藤”，具有金也。“项下骷髅悬九个，手持宝杖甚峥嵘”，九宫相穿，拄杖在手，土运四象也。总言真土备有五行，罗列九宫，无不拄杖而运用之。\n“八戒与怪大战”，木克土也。“大圣举棒望那怪着头一下，那怪转身钻入流沙河。”此躁性太过，而真土潜藏也。“行者道：‘我们拿住他，不要打杀他，叫他送师父过河，再作理会。’”沙僧为真土，非假土可比，打杀何以和四象？叫送过河理会，犹言过得此河，方能五行相会也。何以大圣道：“我水里勾当不十分熟。”大圣水中金，水为金生，何以不熟？又金入水不溺，入火不焚，何以不可去？此中别有妙义。盖收伏真土在柔而不刚，金公坚刚之性，木母阴柔之性，取其用柔而不用刚也。八戒下水与怪复战，那怪自叙本身一篇，其中卷帘、流沙、骷髅，俱系真土之象，以见有金公木母，而黄婆之不可无者。“八戒虚晃一耙，回头诱怪上岸，行者忍耐不住，劈头就打，‘嗖’的又钻入水中。”总以见不能从容缓图，急欲成功，不但真土不能输服，反致真土潜藏不见。故八戒道：“你这个急猴子，便缓着些儿，等我哄到高处，你挡住河边，却不拿住他也。”此处收伏真土之火候作用，明明道出矣。盖急则坏事，缓则成功，不到高处，未可下手，已离河边，急须收伏，此千古不易之诀，收伏真土之妙法也。"}]}
{"conversation": [{"input": "", "output": "“三藏道：‘怎么奈何？’八戒道：‘求得一个万全之策方好。’”可见急躁则非万全之策，缓着方有万全之策也。“行者化斋叫睡”，缓着也；“凡胎骨重，驾不得云”，缓着也；“携凡夫难脱红尘”，缓着也；“保的身命，替不得苦恼”，缓着也；“要穷历异邦，不能够超脱苦海”，缓着也；“就是先见了佛，不肯把经与你我”，缓着也；“若将容易得，便作等闲看”，缓着也。“三藏道：‘怎生区处？’”即没万全之策，还须八戒下水，还是急而不缓。那怪叙出宝杖长短由心，粗细凭意，系是神兵，不是凡器。可知为真土，而非假土可比。然土虽真，若不得和合之法，则彼此言语不通，未可投诚。“两个从水底打到水面”，正是“宝杖抡，钉耙筑，言语不通非眷属，只因木母克刀圭，致令两家相战触。”盖言语通则彼此同心，土能载木；言语不通，则彼此争持，木能克土。土木之生克，总在言语之通不通处点醒耳。八戒佯输，那怪不肯上岸，便是嫌疑未去，信行不周，非可收伏之时。而欲强制，急为我用，犹如饿鹰叼食一般，到底着空，何益于事？\n夫金丹大道，全在火候爻铢不差，若少有差错，未许完成。金木相并，金丹已宛然有象，然黄中不能通理，虽含四象而道难就。何则？土为万物之母，所以和四象、配五行。《悟真篇》曰：“离坎若还无戊己，虽含四象不成丹。”是有真土而金丹易成，无真土而金丹难就。虽然真土在流沙，以克土者降土，土争持而不伏；以土生者制土，土反藏而不出。是将何所用其功？是必有道焉。苟非自在观察，到得清净之地，不能发其真诚。故行者叫八戒莫厮斗，往南海寻寻观音来。八戒道：“正是！正是！”不厮斗而往南海，去强制而归清净，悟到此地，正是收伏真土之大机关、大作用。言语已通，可以施为矣。\n“菩萨道：‘你这猴子，又逞自强，不肯说出取经人的话来，若肯说出取经人的话，他自早早归顺。’”可见前之三次大战，皆由不肯说出取经人之故。提纲“八戒大战流沙河”，是徒以戒求净，而净者反不净；以战制流，而流者更觉流。所谓大战者，明讥其争胜好强，而不能静观密察也。“菩萨取出一个葫芦，吩咐惠岸在水面上只叫悟净，他就出来了。”此等妙诀，如谷应声，何其省事？葫芦者，二“土”合一成“圭”之象，己为静土，戊为动土，动静如一，戊已归真而为净。悟其此净，真土自出，不求皈依而皈依矣。"}]}
{"conversation": [{"input": "", "output": "“把九个骷髅，按九宫布列，葫芦安在当中，就是法船一只。”谓之法船，真法船也。土居中央，九宫布列，八卦、五行、四象，尽在其中，圆满无亏，金丹成就。得之者再造乾坤，别立世界，超凡地，入圣域，能成不朽功业。不徒唐僧能渡流沙河，而历代仙真，无不藉此而渡流沙河也。诗云：“五行匹配合天真，认得从前旧主人。炼己立基为妙用，辨明邪正见原因。金来归性还同类，水去求情亦等伦。二土全功成寂寞，调和水火没纤尘。”此攒簇五行之实理，乃仙翁开心见掌之法言，若人悟得其中妙义，则金丹有为之道，已是了了。噫！“自从悟得长生诀，年年海上觅知音。不知谁是知音者，试把此言着意寻。”其如人不识者，何哉？\n“木叉到流沙河水面上厉声高叫道：‘悟净！悟净！取经人在此久矣，你怎么还不归顺？’那怪闻说取经人，急出来向木叉作礼。”读者至此，不能无疑。八戒为木，木叉亦木，何以八戒屡战而不服，木叉一叫而出礼？菩萨已有言矣，若肯说出取经人，他自早早归顺。前八戒之战，不肯说出取经人，以木克土，是言语不通，专依自强也。今木叉之叫，已经说出取经人，土来就木，是言语已通，本于自在也。自强者以力制，故不归顺；自在者以德感，故自诚服。一出勉强，一出自然，天地悬隔。悟的此净，方能收得真土；悟不得此净，即收不得真土。高叫“悟净！悟净！”叫醒迷人者多矣，不知学人悟得否？悟净归了唐僧，又叫作沙和尚，即有为真土之作用。依菩萨法言，骷髅结作九宫，葫芦安放当中，长老坐上，左有八戒，右有悟净，行者在后，牵了白马。以《河图》为体，以《洛书》为用，五行攒簇，三家相见，结就婴儿，浑然太极矣。\n“不多时，身登彼岸，得出洪波，又不拖泥带水，幸喜脚干手燥，自在无为。”此所谓“一粒金丹吞入腹，始知我命不由天”。弃有为而入无为，即在此时。“木叉收了葫芦，那骷髅一时解化作九股阴气，寂然不见。”盖金丹成熟，取而服之，点化凡躯，如猫捕鼠，霎时之间，群阴悉化。从此师徒们同心向西而行，见佛有望矣。\n诗曰：\n真土匿藏流性中，恃强戒定不成功。\n若非伏气行柔道，彼此何能言语通？\n第二十三回　三藏不忘本　四圣试禅心\n悟元子曰：上回三家相见，五行攒簇，命基坚固，大本已立矣。大本已立，本立道生，再加向上功夫，防危虑险，戒慎恐惧，须要将此“本”修成一个永久不坏之本，方无得而复失之患。"}]}
{"conversation": [{"input": "", "output": "冠首一诗，大有妙义，学者须宜细玩。曰：“奉法西来道路赊，秋风渐渐落霜花”者，言金丹之道，自东家而往西家，乃杀里求生，祸里寻恩，如秋风霜花，而收敛万物也。曰：“乖猿牢锁绳休解，劣马勤兜鞭莫加”者，言猿乖马劣，心意放荡，最能害道，稍有放荡，性乱命摇，生死所关，是必牢锁勤兜，十二时中不可懈怠也。曰：“木母金公原自合，黄婆赤子本无差”者，木母为真阴，金公为真阳，黄婆为真土，赤子为丹元，言本来真阴真阳原自和合，真土丹元并无差错，其不合有差者，皆因心意不定不合有差耳。曰：“咬开铁弹真消息，般若波罗到彼家”者，“般若”梵言智慧，“波罗”梵言彼岸。言金丹之道须要识得阴阳，辨得五行，认得心意，而后真假分明，邪正判然，五行可攒，金丹可就，智慧光明，直登彼岸矣。直登彼岸，即是本立，欲其本立，须要务本，故曰：“取经之道，不离了一身务本之道也。”务本之道，即静观密察、神明默运，务此五行攒簇之本。提纲“三藏不忘本”，即不忘此五行攒簇之本；“四圣试禅心”，即静观密察，以保守此五行攒簇之本。不忘而保守，则原本得而禅心定，禅心定而原本固，务本之道可以了了。\n“三藏师徒了悟真如，顿开尘锁，跳出性海流沙，浑无挂碍，径投大路西来，正值九秋。”是已悟得有务本之道，由东家而求西家，正当因时而行，随地而安，返朴归淳之候，不容稍有怠惰者。奈何正走处，三藏问歇处，八戒嫌担重，沙僧说马慢，行者赶马跑，猿乖马劣，无戒无行，尚欲木母金公自合，黄婆赤子无差，乌可能之？原其故，皆由失误觉察，不能返现内照，以至于此。仙翁于此处，演出“试禅心”一案，提出《观》卦妙旨，以示务本者必须大观、神现，方是务本大作用、真法程。《观》卦棾上《巽》下《坤》，顺时巽行，所以以中示人也。但中正之规，非孤阴寡阳，乃大观而合神现，神观而运大观，神明默运，鬼神不知，蓍龟莫测，非可与人共知共见者。此中消息，非明眼者，焉能拟议其一二？故“行者见半空中庆云笼罩，瑞霞遮幔，情知是仙佛点化，他却不敢泄露天机，只道：‘好！好！好！我们借宿去也。’”仙佛点化者，圣人以神道设教也。不敢泄露天机借宿者，以神现而合大观也。曰：“好！好！好！我们借宿去。”正以见安身立命，务本之学，舍此观察妙用，别无他术矣。"}]}
{"conversation": [{"input": "", "output": "“一座门楼，垂帘象鼻，画栋雕梁”，即《观》卦之象。《观》卦上二奇，非垂帘乎？下四偶，非象鼻乎？上阖下辟，非画栋而雕梁乎？“向南三间大厅”，其厅必在此，下三阴也。“中间一轴寿山福海的横披画”，九五一阳也。“一张退光黑漆的香几”，一二三四五爻，四黑而上一光也。“几上放一个古铜兽炉”，即上九之一阳也。“两边金漆柱，贴一幅大红纸的春联”，四阴爻两开之象也。“六张交椅”，六爻也。“四季吊屏，母女四人”，皆四阴爻之象也。\n“妇人丁亥年八月初三日酉时生”，亥为壬，丁壬合木，三为木数，八月为酉，妇人为《坤》，上《巽》木，下《坤》土，仍取《观》象，为八月之卦，故妇人生于八月也。妇人为《坤》阴，其夫必为《乾》阳，《乾》上《坤》下为天地《否》，《观》自《否》来。《否》上《乾》，三九二十七，下《坤》，三六一十八，阴阳之数共计四十五。曰：“前年丧了丈夫”，则有丈夫时，只是四十二岁。曰：“我今年四十五岁”，四十二而加三，则是四十五。曰：“故夫略大三岁”，是大而不大，就未变《观》卦时言之。三女三阴也，因《坤》索《乾》，阳为阴伤，内外纯阴，故三女具有六九五十四之数，是皆言其《观》卦，亦无深意。独是《观》之时义，有“童观”、“窥观”、“大观”之别，不可一概而论，须要辨其是非，分其邪正，方能由我运用，丝毫无差，纵横自在，无遮拦矣。“寡妇夸奖女儿貌美，家当富足，欲坐山招夫”，即六二之“窥观”，所见不远也。“八戒闻的富贵美色，心痒难搔，忍耐不住，扯师父作理会”，即初六“童观”，所见不大也。“三藏不以富贵动心、美色留意，推倒恩爱，出家立志，欲其功完行满朝金阙，见性明心返故乡”，即六三“观我生进退”，能观己之可否，以为进退，不忘本也。“行者从小儿不会干那般事”，即上九“观其生，君子无咎”，不观于假而观于真，能务本也。“悟净蒙菩萨劝化，受了戒行，跟随师父，怎敢贪图富贵？宁死也要往西天，决不敢干此欺心之事”，即六四“观国之光”，以小观而求大观，知务本者也。“行者跟八戒在后门，看放马”一段，即九五“观我生，君子无咎”，不特能观己之是非，而且能观人之邪正，此神观兼能大观，所谓“中正以观”也。"}]}
{"conversation": [{"input": "", "output": "噫！《观》之大小是非不同，若不知其吉凶祸福，尽是小人妇女之见，势必逐境迁流，随物运转，迷心忘本，脱俗又还俗，停妻再娶妻，而莫知底止矣。提纲“试禅心”者，即试此心之遇境定不定耳。“四圣试”者，即神大其观，以试其心，使其心之常定耳。独是试者，不待试其心，而并试其观。能神大其观，则禅心可定，而不忘其本；不能神大其观，则猿乖马劣，而忘其本。由心以试观之神大不神大，由观以试心之能定不能定，所谓“中正以观”者在此，“观天之道而四时不忒”者，亦在此。观之中正不中正，即关乎心之能定不能定。夫心之不能定者，皆由见景而动情也。动情之事，莫如财色二者。人自无始劫以来，骨积如山，孽深似海，财以乱其性，色以伤其命，生于此而死于此，种根深厚，所以人皆不能解脱。惟大圣人知得其中利害，幽明通彻，有无兼该，静观密察，神明默运，防闲于不睹不闻之地，用功于无色无声之中，看的明，识的透，不为色魔所欺，不为淫性所瞒，所谓中正以观，不忘本而能务本者也。\n彼世间采战呆子，邪说淫辞，以美女为仙子，以妇人为炉鼎，以绳索为宝衣，认假为真，爱爱怜怜，妄想取他家之阴，以补我家之阳。岂知妄作妄为，出丑百端，原本已昧，天根早坏，尽是在鬼窟中作生涯，黑夜里做事业，无取于人，已伤于己。诗中讥云：“痴愚不识本原由，色剑伤身暗自休”，堪为定评。务本之道，何道耶？而乃贪财好色乎？沙僧叫“着鬼”，真着鬼也；行者说“受罪”，真受罪也。颂中“从此洗心须改过，若生怠慢路途难”。千古箴言。吾劝同人未反其本者，急须戒慎恐惧，千方百计以务其本；已返其本者，更须防危虑险，大化神化，不忘其本，始终务本，而不可别生意见者。故结曰：“从正修持须谨慎，扫除爱欲自归真。”\n诗曰：\n若还原本急明心，莫被尘缘稍有侵。\n返照回光离色相，绝情绝欲退群阴。\n第二十四回　万寿山大仙留故友　五庄观行者窃人参\n悟元子曰：上回言得丹以后，加以防危虑险，静观密察之功，方能保其原本矣。然而知之不真，用之不当，则原本非可易得。故此回和下二回，批破诸家旁门之妄，指出修待原本之真，使学者细为认识耳。"}]}
{"conversation": [{"input": "", "output": "篇首呆子因色欲而捆缚，行者百般笑谑，是笑其昧本伤身，自取罪祸。《西江月》一词极其明白。其中所言“只有一个原本，再无微利添囊。”语浅而意深，读者须当细辨。盖此原本，乃生天、生地、生人之根本，顺之则死，逆之则生。修道者不过修此本，返本者不过返此本，还元者不过还此本，归根者不过归此本，复命者不过复此本。始终一个原本，亦无可增，亦无可减。其有增减者，以其未至于原本，而增之减之耳，并非原本之外，而可增可减也。“行者道：‘你可认得那些菩萨么？’八戒道：‘我已晕倒昏迷，认得那是谁？’”是乃迷本而不识本，不识本而晕倒昏迷，亦何足怪？行者与简帖，沙僧称好处，真是穴上下针，痛处用药，呆子能不追悔前非，死心踏地乎？三藏道：“如此才是。”言不如此，而原本不能复，不能保也。\n“忽见一座高山，花开花谢山头景，云去云来岭上峰。”此天地造化之机，阴阳消息之密，为万寿山五庄观之影，而非闲言混语，读者大要辨别。三藏欢喜，盛夸好景，亦可谓识得原本矣。虽然知其好，尤当行其好，倘知之而不行之，则好者自好，于我无与，而原本终非我有。此三藏疑为雷音不远，而行者笑其早哩也。“八戒问，要走几年才得到，行者道：‘这些路，若论二位贤弟，便十来日也可到；若轮我走，一日也好走五十遭，还见日色；若论师父走，莫想！莫想！’”此等处，人多略过，而不知实有妙理存焉。修真之道，有上、中、下三法，生而知之者上也，学而知之者次也，困而学之又其次也。生而知之者，安而行之也；学而知之者，利而行之也；困而学之者，勉强而行之也。八戒、沙僧学而知，利而行者，故往西天“十来日也可到”。行者生而知，安而行，顿悟圆通，直登彼岸，故“一日也好走五十遭，还见日色”。唐僧困而学，勉强而行，必须步步脚踏实地，方能得济。若有怠慢，大道难成，故曰：“若论师父，莫想！莫想！”又曰：“只要你见性志诚，念念回首处，即是灵山。”可谓提醒世人者多矣。然见性志诚，念念回首，特为学人入门之道，而非仙佛堂室之奥。若谓见性志诚、念念回首处即是灵山，又何必向灵山取经？此可晓然而悟，勿为作者瞒过。以上师徒问答，总以见：欲上灵山，必经万寿山；欲到雷音寺，必历五庄观；欲见如来面，先食人参果也。"}]}
{"conversation": [{"input": "", "output": "山名“万寿”，乃万物资始而资生。观名“五庄”，乃五行并行而不悖。仙号“镇元子”，乃真金永劫而常存。混名“与世同君”，乃混俗和光而不测。“观里有一异宝，乃是混沌初分，鸿蒙始判，天地未开之际，产成这件灵根。盖天下四大部洲，惟西牛贺洲五庄观出此，名唤草还丹，又名人参果。”“天灵根”者，先天真一之气也。此气生于天地之先，入于五行之内，藏之则为真空，发之则为妙有，亘古常有，坚刚不坏，故曰惟西牛贺洲五庄观出此。“草还丹”者，草乃蒙昧之象，丹乃圆明之义，言当于蒙昧之处，而还其圆明，已包五行在内矣。“人参果”者，“参”与“生”同音，犹言为人生之结果。又“参”与“参”同体，天得一以清，地得一以宁，人得一以灵，言人与天地为参之结果。此果在儒门为一善，在释门为一义，在道门为一气。是一者，乃生人之原本。得此一本，散之而二仪、三才、五行、八卦，万事万物无不流行；归之摄万而八卦，八卦而五行，五行而三才，三才而二仪，二仪而一本。正所谓一本散为万殊，万殊归于一本。总之，一在五中，五在万中；万本于五，五本于一。此人参果出于万寿山五庄观也。\n“三千年一开花，三千年一结果，三千年才得熟”，九九纯阳之数也。“只结三十个果子”，即《参同契》所谓“六五坤承，结括终始”，五六得三十也。“其形如三朝未满的小孩相似”，即三日一阳生于庚也。“四肢俱全，五官咸备”，四象五行无不藉此而生也。“人若有缘，得闻一闻，就活了三百六十岁”，三百六十，《坤》阴六六之数，真性之地，若能闻的，顿悟圆通，可以了性也。“吃一个，就活了四万七千年”，四者金数，七者火数，金火同宫，九还七返，造命之道。若能修而服之，长生不死，可以了命也。噫！此中滋味，闻得者千中无一，而况吃得乎？"}]}
{"conversation": [{"input": "", "output": "“大仙因元始天尊邀他到上清天弥罗宫中，听讲混元道果。”此混元道果，即人参果，非人参果外，别有混元道果。其所谓“混元道果”者，乃“无名天地之始”；“人参果”者，乃“有名万物之母”。总是一物，不过就有无而言之。“听讲”者，即听讲此也。“大仙门下出去的散仙，也不计其数。”言万事万物皆本于一也。“现如今还有四十八个徒弟，都是得道的全真。当日带领众仙弟子上界听讲，只留下两个最小的看家。清风只有一千三百二十岁，明月才交一千二百岁。”噫！此处仙翁妙义，数百年埋没而不彰。虽悟一子慧心妙解，未能见到，而况他人乎？四十八而共大仙，则为四十九，七七之数，隐示“七日来复”之旨。“带领众仙弟子上界，只留下两个”，四十八而留两个，则带领四十六上界，乃《乾》之初、二、三、四、五爻，五九四十五，并大仙则为四十六。上界则下虚，《乾》五虚一实为《剥》 。“留下两个最小的”，“两”为阴数，“小”为阴象。“留”者，止而不进之义，言止其阴而不上进也。“清风只有一千三百二十岁”，统《剥》之初六、六二、六五、六四也。初六、六二，二六一千二百岁；六三、六四，二六一百二十岁，乃共合一千三百二十岁。“明月才交一千二百岁”，乃《剥》之六五，一六为六百岁；上九一爻，变一六为六百岁。“才交”者，将交上爻，而犹未交也。隐寓期《剥》之上爻，“硕果不食”。“留而为故人赠馈”，待其一阳来复也。“提出奉唐王旨意取经，不可怠慢他，特以故人久不相见，偶一来此，不可怠慢而当面错过”者，此仙翁不但为后人指示真宝，而且为后人指示大法，其如人不识者何能？大仙者，命也；金蝉者，性也。原人自受生之初，性命一气，是即天命之谓性，故曰“兰盆会相识”也。"}]}
{"conversation": [{"input": "", "output": "“四众来到门首，果然是福地灵区，蓬莱云洞。清虚人事少，寂静道心生。”仅以写清虚寂静，即道心灵根所生之处，即老子所云：“致虚极，守静笃，万物并作，吾以观其复也。”“万寿山福地，五庄观洞天。”以见灵根出于万物五行之中，为一定不易之理也。能知得此处，镇于此处，即是“生长不老神仙府，与天同寿道人家”。非说大话吓人，乃说实话告人也。“正殿上中间，挂着五彩装成的‘天地’二大字。”“五彩”者，五行也，五行乃天地之所生。“灵根”者，所以生天地，天地既生，而灵根又藏于天地五行之中。一气而五行，五行而一气，天地适成其天地。夫天者，一气浑沦，统阴阳，运五行，生万象，礼当供奉。地者，重阴之物，乃顺承天，故曰：“下边的还受不得我们的香火，是家师谄佞出来的。”说出谄佞，则不宜供奉也明矣。\n人参果非真金之击不落，非圆虚之盘难接。清风上树敲果，明月树下接果，此清明在躬、灵根可得之机。二童前殿奉献，唐僧远离三尺，以为孩儿。此遇而不识，当面错过，真是眼肉胎凡，不识仙家异宝也。“那果子却也跷蹊，又放不得。若放多时，即僵了，不中吃。”噫！此又是诀中之诀，妙中之妙，直示人以火候端的。先天之气，如露如电，易失而难寻，若一稍放，即失其中，生中带杀，非复固有。《悟真篇》云：“铅遇癸生须急采，金逢望后不堪尝。”正此不中吃之妙旨。"}]}
{"conversation": [{"input": "", "output": "“八戒知其为宝，叫行者取金击子去偷”，是遇之而能识也。“行者使隐身法取金击子”，其盗机也，天下莫能见，莫能知。“窗棂上挂着一条赤金”，乃明哲而果断也。“有二尺长，指头粗”，执两而用中也。“底下是一个蒜头子”，圆成而不亏也。“上边系一根绿绒绳儿”，一气而运转也。“推开两扇门”，打破元牝之门也。“却是一座花园”，空花而无实果，下乘也。“过花园，又是一座菜园”，食之而无滋味，中乘也。“走过菜园，又见一层门，推开看处，只见那正中间有株大树”，此中有一宝，秘在形山，不在心肾，而在乎元关一窍，上乘也。“叶儿似芭蕉模样”，至洁至净而无浊质也。“直上去有千尺余高”，二五之精，妙合而凝也。“根下有七八丈围圆”，七八一十五，圆成之象，本乎太极也。“向南枝上，露出一个人参果，钉在枝头，风过处似乎有声”，即《剥》之硕果，《剥》极而《复》，恍惚有象、杳冥有精也。“金击子敲下果子，寂然不见”，是不得其火候之真，而丹不能遽食也。行者疑为土地捞去。土地道：“这宝贝乃是地仙之物，小神是个鬼仙，就是闻也无福闻闻。”盖还丹者，地仙之事。大丹者，天仙之事。然天仙必由地仙而始，地仙即是天仙之根，彼鬼仙顽空小乘，安有此果？观此而天下道人，若有闻闻此道者，便是无量之福焉，敢望其得道乎？“果子遇金而落，遇木而枯，遇水而化，遇火而焦，遇土而入。”言此果虽出五行之中，而不得犯五行之器也。“敲时必用金器”者，贵于果断也。“打下来，却将盘儿用丝帕衬垫接果”者，丹盘示其虚心，丝帕示其严密，以虚心严密为体也。“吃他须用磁器，清水化开食用”者，磁器示其光明，清水示其清净，以光明清净为用也。此仙翁借土地现身说法，示人以收服金丹之作用，既知作用，下手可得。\n“敲了三果，兜在襟中”，会三家而入中央，令其住而不令其去也。“三人一家一个受用”，人人自有，家家现成，不待他求也。噫！金丹不易得，既得之后，尤不易保。倘不知止足，持盈末已，便是囫囵吞下，莫有尝出滋味，与不吃者等，其祸即不旋踵而至。此八戒嚷吃，二童查出人参果缺少，大骂之所由来也。古人谓还丹最易，火候最难，信有然者。"}]}
{"conversation": [{"input": "", "output": "提纲“万寿山大仙留故友”者，言当于此万有之中，留其现在之原本也；“五庄观行者窃人参”者，言当于此五行之内，窃其未来之原本也。篇中三藏身经五庄观，不识人参果，而当面错过；八戒既识，行者能窃，已得原本，而不能防危虑险，以致得而复失。俱是不知留故友、窃人参之妙旨。不知留，不知窃，原本已失，取何真经？结尾处，行者道：“活羞杀人”，堪为定评。\n诗曰：\n五行精一是灵根，生在乾家长在坤。\n君子得舆留硕果，趁时窃取返阳魂。\n第二十五回　镇元仙赶捉取经僧　孙行者大闹五庄观\n悟元子曰：上回言金丹系先天灵根凝结而成，得之真者，即可窃阴阳，夺造化，长生不死。乃无知之徒，或着于顽空小乘，或流于御女闺丹，或疑为炉火烧炼，不但无裨于性命，而且有害于根本，欲望成仙，不亦难乎？故仙翁于此回力批其妄，使人于真金处还其元，于五行中复其本也。篇首行者吃昧心，八戒嚷偏手，二童毁骂，是骂其昧心迷本，不知金丹妙用之辈也。天下修行人，不知访求明师，予圣自雄，妄猜私议，不着于空，便执于象。着空者，或疑修道必须心中空空洞洞，一无所有而后可。殊不知一味于空，灵根有昧，已伤生生之本。如大圣拔脑后毫毛，变假行者陪着悟能、悟净，用“绝后计”，推倒神树者何异？“寻果子，那里得有半个。”是仅悟其空而能净，空空一悟，有何结果乎？噫！灵根本自空不空，造化五行尽在中。无限迷徒学寂灭，损伤仙种路难通。其曰：“叶落桠开根出土，道人断绝草还丹。”岂虚语哉？\n金丹之道，一阴一阳之道也。阴阳合体，和气熏蒸，灵根常存，是大家合火而为好；今但悟空而无实行，孤阴寡阳，阴阳相隔，生机全息，仙种断绝，是大家散火而不好。其曰：“好！好！好！大家散火。”火散丹漏，好在何处？诗云：“三藏西临万寿山，悟空断送草还丹。桠开叶落仙根露，明月清风心胆寒。”此专在空处而断送还丹，清风明月能不倒在尘埃乎？真乃可畏可怕！更有一等无知之辈，闭目静坐，入圜观空，屏去人事，隔绝往来，只知一己之阴，不知他家之阳，俱系推倒仙树之流，犹欲妄想成真，焉有是理？故曰：“若能够到得西方参佛面，只除是转背摇车再托生。”骂之的当，真堪绝倒。"}]}
{"conversation": [{"input": "", "output": "“八戒问起旧话儿来由，行者说是观音菩萨赐的《紧箍儿咒》。”是乃觉察自悟，知的一己之阴不是道，已足解顽空之锁矣。然既脱顽空之锁，而不知不空之果，欲望西天见佛，犹如黑夜逃走不辨道路，终是在睡梦中作事。清风、明月鼾鼾沉睡，木亦宜乎？何以瞌睡虫是与东天门增长天王猜枚耍子赢的？盖言未识真宝，妄作妄为，是猜枚耍子，瞌睡未醒，所走尽是回东之路，而非上西之路也。\n“大仙自元始散会，回到观中，殿上香火全无，人踪俱寂。”坏却灵根，徒落一空，纯阴无阳，香火人踪何在？“念动咒语，噀一口水，解了睡魔，二人方醒，将上项事细说了一遍，止不住伤心泪落。”一切顽空之辈，不得真师口诀，昧却先天一气之妙旨，昏沉一生，终无解脱之时。若一经点破，如梦方觉，回思上项之事，能不伤心泪落，而知为人所弄乎？\n“大仙赶上三藏，变作个行脚全真。”此变妙哉！前推倒仙树，是徒悟一空而不知实行；今变作行脚全真，是以实行而全其真悟。悟所以为行，行所以成悟，才是袖里乾坤的手段，提携傀儡的机关，乃培植灵根之大法门、大手段。“捉僧回观，每一个绑在一根柱上。”示其人人有个灵根，当下可以返本，当下可以还元，而不得以顽空寂灭之学，误认人根而昧却仙根也。“叫徒弟取出皮鞭来，打一顿与人参果出气。”打之正所以不使着空耳，不打别处，而独打腿，打其脚根不实，悬空妄想也。以上批顽空之害灵根也。\n行者解放三众，伐四棵柳树，变作四人相貌，仍旧黑夜逃走。既解一己之孤阴，又疑外边之采取，是欲借花柳之姿，以为避死之具，妄作妄为，仍是夜里生涯，何益于事？故“大仙呵呵冷笑道：‘你走了也罢，却怎么绑些柳树在此冒名顶替’”？噫！天下在妇女身边用心机、血肉团上作活计者，尽是冒名顶替，昧却惺惺使糊涂。“大仙赶上，提回四众，使布裹了。行者笑道：‘好！好！好！夹活儿就大殓了。’又叫：‘浑身裹漆，只留头脸在外，烧着油锅。将行者炸一炸，与我人参果报仇。行者道：‘好歹荡荡，足感盛情。’”此等闲言冷语，大有趣味。盖采取之徒，灵根已坏，尚欲妄想成仙，不知早是夹活就殓。似此如黑似漆的邪徒，空具面目，而不知认取真宝，安得遇着镇元大仙一概捉来，尽炸油锅内，好歹荡荡，为金丹大道出一口气，足感盛情矣？此批采战之坏灵根也。"}]}
{"conversation": [{"input": "", "output": "“大圣把石狮子变作本身模样，真身跳在空中。”是离采战而又入炉火也。“石狮”者，五金八石炉火之师。炉火门户，虽种种不一，俱是借烧炼之术，哄骗人财。当“往锅里一掼，‘砰’的响了一声”之时，已去其真而入其假。此等作为，只图摄盗他人脂膏，而不知灵根已坏，有伤本失面目。“‘锅漏了！锅漏了！’说不了，油漏得罄尽。”盗去真物，锅内一无所有，非锅漏而何？“锅底打破，原来是一个石狮子。”世之愚人，听信烧炼假术，耗费资财，不到倾家败产、囊空底尽之时，不知为邪师所误。曰：“被他当面做了手脚。”曰：“怎么搞了我的灶？”曰：“拿住他也是抟砂弄汞、捉影捕风。”又曰：“你怎么弄手段捣了我的灶？”行者笑道：“你遇着我，就该倒灶，干我甚事？”描写愚人被哄的一番口吻，如闻其声。然被邪师所哄者，皆由自己不明，因而邪风得入，与人何涉？行者道：“我才自己要领些油汤油水之爱，但只是大小便急了，若在你锅里开风，恐怕污了你的熟油，不好调菜吃。”此言骂尽世间信炉火而妄想服丹者，只可服大小便已耳，其他何望？\n以上历历说来，诸多旁门，尽是坏却灵根，而不知培植灵根，屡提与人参果报仇可晓然矣。提纲所谓“镇元仙赶捉取经僧”者，即捉此坏灵根之迷徒；“孙行者大闹五庄观”者，即邪行大闹，只知坏灵根，而不知生灵根之迷徒。噫！“道法三千六百门，人人各执一苗根。要知些子元关窍，不在三千六百门。”\n诗曰：\n人人妄想服金丹，弄尽旁门枉作难。\n抛去珍珠寻土块，俱将原本并根剜。\n第二十六回　孙悟空三岛求方　观世音甘泉活树\n悟元子曰：上回已言诸多旁门，尽是坏却原本，非徒无益而又害之。故此回叫学者虚心下气，屈己求人，务须得个返本还元之诀也。\n冠首一诗，为通篇之骨髓，学者不可略过。盖言修道者，忍耐傲性，不耻下问，访求真师，期于明道，不得自称高强，随心所造，有误性命。最醒人处，是“自古虚心不是痴”一句。盖虚心者，实腹之因；实腹者，虚心之效。提纲“孙悟空三岛求方”者，虚心也；“观世音甘泉活树”者，实腹也。《悟真篇》云：“虚心实腹意俱深，只为虚心要识心。不若炼铅先实腹，且叫守取满堂金。”言未能实腹之先，必当识心虚心而求悟；既悟之后，尤当苦炼真铅而不虚。“孙悟空求方”者，虚心求悟也；“观世音活树”者，炼铅而行也。“三岛求方”者，悟空而不知炼铅也；“甘泉活树”者，实腹而兼能虚心也。要之，非虚心而无实腹之方，则炼铅无计；非炼铅而行实腹之道，则虚心归空。悟之行之，内外相通，体用俱备，方是无上一乘至真之妙道。"}]}
{"conversation": [{"input": "", "output": "“大仙用手搀着行者道：‘我也知道你的本事，只是你今番越礼欺心，纵有腾挪，脱不得我手。’”盖礼下于人，必有所得，虚心于己，方受人益。今越礼而不能礼下于人，欺心而不能虚心受益，越礼欺心，成何本事？欲之还元，如画饼充饥。又云：“我就和你同到西天，见了你那佛祖，也少不得还我人参果树。”灵根为作佛之根本，不知还灵根，将何而见佛？既欲见佛，岂能舍灵根而他求？亦岂能不活灵根而还元乎？又云：“若医得树活，我与你八拜为交，结为兄弟。”大圣者，先天之灵根；镇元者，后天中所藏先天之灵根。灵根还元，先天后天合而为一，浑然太极。二八一斤，团圆不亏，圆陀陀，光灼灼的也。行者求方，何以限三日？三日者，一阳《震》动，天心复见之候，为灵根之生门。若不知而错过，灵非我有，入于死户，便是推倒他树，断了仙种。行者求方者，正求此处培植灵根之方耳。培植灵根之方，即起死回生之方。然此方在于他家，如何得为我用，是非虚心诚求不可。他家之方为何方？乃尽心、知性、立命之方。\n“三星”象心之三点，“围棋”象心之三点而围一钩。真心空空洞洞，不着于物，不着于色，故居于“白云洞”，有“黍米之丹”。求方于三星，尽心而明心也。“东华”为真性之地，“帝君”为真性之主，观于“主人认得无虚错”，太乙还丹等义可知。求方于东华，尽性而修性也。“九老”者，九九纯阳之数，为命理之极功。童颜鹤鬓，自在酒歌，是夭寿不贰，修身立命之道。求方于九老，至命而修命也。\n夫此心、性、命之三物，不落于幻形，不出于声色，倘误认肉团之心为真心，形色之性为真性，幻化之身为真身，差之多矣。\n执肉团之心而修心，则是白云洞外，松阴之下，寻三星着棋耍子，虽有黍米之丹，不过救得人心禽兽昆虫之物，而于灵根两不相涉。“八戒扯住寿星笑道：‘你这肉头老儿，帽儿也不戴个来，却像是人家的奴才。’”是明示认肉团之心为真心，便是以奴作主，自昧其真，故曰无方无方。执形色之性而修性，则是在声闻之中、风影之内，寻东华荒居吃茶。虽有太乙之丹，只不过治得识性尘缘生灵，而与灵根并不相关。行者呼东方朔为小贼，说帝君处莫偷的仙桃；东方朔呼行者为老贼，言师父处没偷的仙丹。是明示认形色之性为真性，便是认贼为子，自失其宝，亦曰：“无方！无方！”执幻化之身而修命，则是在丹崖朱树之下，寻九老谈笑耍耍，虽有自在之乐，只不过留此幻化之身，一饮一食，而于灵根有何实济？九老道：“你也忒惹祸。”是明示认幻化之身为真身，是不知吾所以有大患者，为吾有身，故曰“实是无方”。"}]}
{"conversation": [{"input": "", "output": "噫！认的假心、假性、假身之假方，可得修真心、真性、真身之真方。提纲“悟空”者，悟其假也；“求方”者，求其真也。“孙悟空求方”者，弃假而存真也。“孙悟空三岛求方”者，是于假中而辨真，于真中而悟假也。“岛”象形山，喻人之色身也。肉团之心，形色之性，幻化之身，俱为有形之物，故谓“三岛”。认此三岛则无方，离此三岛则有方，有即在无之中，真即在假之内，真真假假，有有无无。观察到此，“须知绝隐千般外，尽出希微一品中。”“少林别有真滋味，花果馨香满树红。”不着于空，不着于色，非心非佛，以之成正果，脱凡尘，何难之有？\n“菩萨道：‘你怎么不早来见我，却往岛上去寻？’”言在假处搜寻，而不知在真处早返世。假处搜寻则无方，真处早返则有方，搜假无方则有心，返真有方则虚心，虚心之不痴，有如是。菩萨说出与老君赌胜，杨柳枝在丹炉里炙得焦干，插在瓶中，一昼夜枝叶复旧的公案，真是慈悲教主，普济群生也。“老君”者，《乾》刚也；“观音”者，《巽》柔也。天下事，惟至柔者乃能胜刚，而至刚者不能制柔。插在瓶中，枝叶复旧，是致其洁清而不轻自用也。“行者笑道：‘真造化。’”言惟此神观妙用为真造化，彼三岛之方，安得以造化论？诗中“过去劫逢无垢佛，至今成得有为身。甘露久经真妙法，管叫宝树永长春”等义，最为醒人。曰“无垢”，曰“有为”，则非一切顽空之事可比；曰“甘露”，曰“宝树”，则非一切执相之徒所知。真空不碍于妙有，观窍而兼于观妙，这才是“希微一品”、“少林滋味”，人参果死而复生，即在是矣。\n“菩萨把杨柳枝蘸出瓶中甘露，把行者手心里画了一道起死回生的符。”是以柔弱为运用，以清净为根本，以持守为要枢也。“但看水出为度”者，即老子所云：“上善若水，善利万物而不争。”上善则水清，不争则不泛，清而不泛，乃为源头活水。源头活水，天一所生，为先天真一之水。那个水虽生于五行之中，而不犯五行之器，一犯五行，则为后天之物，而非先天之真。故必用玉瓢温柔真空之性舀出，从头浇下，自始至终，顺其所欲，渐次导之，而不容有一毫之伤损也。"}]}
{"conversation": [{"input": "", "output": "“八戒、行者、沙僧扛起树来，扶得周正，拥上土。”三家相会，五行攒簇，金丹成就，浑然一中大本立矣。“菩萨将杨柳枝洒尽那玉瓢之水”，以有为成无为，以无为施有为，有为、无为一以贯之。从此死者可生，枯者可活，真玄之又玄，非大士之神观妙用，岂能及此？“那树依旧青枝绿叶，浓郁阴森，果子多了一个。”不特树之已死者可生，而且果之已失者亦可得，真水之运用，神哉！妙哉！“大仙把果子敲下十个，作人参果会。”总以见灵根得生，收圆结果，圆成无亏，而本来之故物，无伤无损。\n诗云：“万寿山中古洞天，人参一熟九千年。”言人参果藏于万物之中，非锻炼至于纯阳之时，而不能成熟也。“灵根现处枝芽损”，言灵根为仙佛之祖脉，宜藏而不宜现。一现其根，则先天气散，枝叶伤损而死矣。“甘露滋生果叶全”，言能以清净之水，温养滋生，自微而著，由缺到圆，则生矣。“三老喜逢皆旧契，四僧幸遇是前缘。”言灵根结果，三家相会，四象和合，包含一切，空而不空矣。“自今会服人参果，尽是长生不老仙。”言能于五行之中，得此先天一气，凝结而成丹，自可由是一气而统御万物，则生生不息寿同天地矣。\n“菩萨三老各吃一个，唐僧知是仙家宝贝，也吃了一个，悟空三人亦各吃一个。镇元子陪了一个，本观众仙分吃了一个。”言金丹人人有份，不得其方，而未可遽食。何则？人禀天地阴阳五行之气而生，具有先天灵根，处圣不增，处凡不减，而其所以能窃阴阳、夺造化，起死回生者，非天生之大圣，虚心请益，勇猛精进，不能也。“众圣各回仙府，镇元、行者结为兄弟。”天人混合，内外如一，还丹成就，大丹可冀，西天大道，可以直前矣。噫！“金蛤蟆，玉老鸦，认得真的是作家。”\n诗曰：\n要活灵根有妙方，不须别处问端详。\n慈悲净水勤浇灌，攒簇五行即返阳。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第二十七回　尸魔三戏唐三藏　圣僧恨逐美猴王\n悟元子曰：上三回批破诸多旁门，指明还丹妙旨矣。然丹还以后，急须空幻身而保法身，以期超脱，方为了当。否则，随其假象，不能明心见性，是非莫辨，其不至于半途而废、自暴自弃者几希。故此回至三十一回，俱演幻身陷真之害，使学者弃假以救真耳。\n试明此回之旨，篇首长老自服了草还丹，真是脱胎换骨，神爽体健，正当放下身心，努力前进，直造如来地步之时。奈何正行到嵯峨之处，而以肚中饥饿为念，使行者化斋吃。此便是以饥渴之害为心害，不肯放下身心，自起妖魔之端，故行者陪笑道：“师父好不聪明。”言以饥渴之小端，起贪痴之妄念，其不聪明孰过于此，真乃耳提面命之忠言。乃三藏不以为忠，而反不快，自恃两界山救命之恩，骂其懒惰，何哉？夫修真大道，务期无心，今以化斋为事，而不以大道为尊，虽金丹入口，犹是“两界山”未曾收悟空的局面，未免得而复失，岂能保其无虞乎？此行者化斋而去，妖精乘间而来矣。\n唐僧之肚饥而思斋，不过为此幻身耳。殊不知此身乃一堆臭骨，系天地之委物，一旦数尽命终，彼谁而我谁？彼与我绝不相关者。试观尸魔一戏而美貌花容，再戏而满面荷褶，三戏而老者白骨，少者老而老者死，可畏可怕。学者若不先将尸魔勘破，在在尸魔，处处尸魔，一步一足，一举一动，无往而非尸魔，必将认假为真，以真作假，邪佞当权，正士退位，吾不知将何底止矣！三藏以食起见，八戒以色动心，皆以食色之性，害却天命之性者，尸魔为之也。\n“行者一筋斗点将回来，认得这女子是个妖精。故曰：‘他是个妖精，要来骗你哩。’”一语提醒天下后世，慈悲多矣。“掣铁棒望妖精劈头一下。”知之确，而行之果，何其切当！那怪使个解尸法，把一个假尸首打死在地下。”是明示少年美貌尸首之假，而不可认以为真也。“妖精又变化个老妇人，行者亦认得是假，更不理论，举棒照头就打，那怪依然脱化，又把个假尸首撇在路旁之下。”是明示老年伶仃尸首之假，而不可认以为真也。“妖精又变作一个老公公，行者亦认得是假，送他个绝后计，打倒妖魔，断绝了灵光，化作一堆粉骷髅。”是明示老少尽假，美丑尽假，老死之后一堆粉骨，而不可认以为真也。行者道：“她是个潜灵作怪的僵尸，在此迷人败本，被我打杀，现了本相。她那脊梁上有一行字，叫作‘白骨夫人。’”噫！说到此处，一切迷徒，可晓然悟矣。"}]}
{"conversation": [{"input": "", "output": "夫僵尸而迷人败本，行者认得是白骨，而即打死，盖不欲其潜灵作怪，迷人败本也。此等手眼，非大圣义精仁熟之至善，其孰能与于斯？唐僧不知僵尸白骨之假，听阴柔之谗，而性乱心迷，于打美女而逐行者，于打老妇而逐行者，于打老者而逐行者。不以行者为行善，而以行者为行恶，是非不辨，邪正不分。到底谁为善、谁为恶？彼行者之打白骨，真是“行善之人，如春园之草，不见其长，日有所增”；彼唐僧之逐行者，真是“行恶之人，如磨刀之石，不见其损，日有所亏”矣。\n行者道：“师父错怪了我也！这厮分明是个妖精，她有心害你，我替你除了害，你倒信了那呆子谗言冷语，屡次逐我。我若不去，真是个下流无耻之徒，我去！我去！”观此而金公岂忍须臾离去哉？其所以离去者，为阴柔进谗，认假昧真，屡被所逐，出于万不得已耳。“大圣止不住伤情凄惨，对唐僧道声：‘苦啊！’”此仙翁凄惨一切修行人之苦。其苦者，苦其为尸魔所阻，一昧其真，即归原地，是性之不明，即命之未了，昧却惺惺使糊涂，欲望成道，岂可得乎？故行者追忆两界山故事，为修道者之鉴戒。\n“大圣见三番两复不肯转意回心，没奈何才去。半空里又想起唐僧，止不住腮边泪坠，住步良久方去”等义，总以见金公之去，非出本心，乃唐僧之再三逐去；非唐僧逐去，乃八戒之谗唆逐去；亦非八戒逐去，乃尸魔之戏弄逐去；亦非尸魔逐去，乃唐僧因食色自戏自谗，自逐自去耳。误认食色，金公一去，五行错乱，四象不和，大道去矣。提纲曰：“圣僧恨逐美猴王”，言金公为起死回生之大药王，逐去行者，即逐去药王。药王一去，性乱命摇，前途之难，即不旋踵而至。\n噫！一纸贬书，明写出迷徒谋食不谋道，有伤根本；一张供状，三根毫毛，暗点破学者对假而认真，再三斟酌。愿我同人急速醒悟，视红颜如白骨，视香米饭如长尾蛆，视炒面筋如癫蛤蟆，庶不为尸魔所愚，而逐去金公也。\n诗曰：\n人生大患有其身，为食为衣坏本真。\n若也阴柔无果断，霎时认假失元神。\n第二十八回　花果山群猴聚义　黑松林三藏逢魔\n悟元子曰：上回言认食色而起尸魔，阴柔无断，则是信任狡性而纵放心猿矣。此回专言纵放心猿之失，信任狡性之害也。"}]}
{"conversation": [{"input": "", "output": "大圣被唐僧赶逐，回至花果山，见“山上花草俱无，烟霞尽绝，峰岩倒塌，林树焦枯”等语，以见心猿一放，根本受伤，花果剥落，虽有修道之名，而无修道之实矣。因追思当日被显圣二郎神、梅山七弟兄，放火烧山公案，大圣凄惨。此中大有妙义，前放火烧山之时，是悟空服丹以后，而能顺天遁藏之时；今纵放心猿回山之时，正唐僧服丹以后，而不能明心见性之时。一藏一放，道之成败得失系之，识者能不怀古而凄惨乎？\n说出“唐三藏不识贤愚，逐赶回来，写立贬书，永不听用”，则是不识贤愚，邪正罔分，以真为假，以生为杀，以杀为生，而生杀颠倒，真假反覆。此大圣使狂风，飞乱石，兴妖作怪，打死多少人马，鼓掌大笑，自谓快活之所由来也。曰：“我跟着唐僧，打杀几个妖精，他就怪我行凶，今日来家却结果了这许多性命。”言以杀妖为行凶，即可以伤人为行善，此便是善恶不分。“千日行善，善有不足；一日行恶，恶常有余。”纵放心猿，一至于此，可不畏哉？\n大书特书曰：“重修花果山，复整水帘洞，齐天大圣。”夫齐天大圣之名，原以为纯阳无阴，去邪从正，统御《乾》天而号之。今使风飞石，伤命无数，是背天大妖，而何得称为齐天大圣？此中不可不辨，大圣已有言矣。“我为他一路上捉怪擒魔，使尽了平生的手段，几番打杀妖精，他说我行凶作恶，把我逐赶回来。”噫！以捉怪擒魔、历劫不坏、至仁之大圣，而谓之行凶作恶、至不仁，是以大圣为大妖矣。以大圣为大妖，自然以大妖为大圣。以妖称圣，唐僧自称之，于大圣无与也。提纲“花果山群妖聚义”，以大圣降妖，至仁为至不仁；则当以大圣聚妖，至不义为至义。群妖聚义，唐僧自聚之，于大圣无涉也。一是无不是，一差无不差，皆唐僧信任狡性，纵放心猿之故。心猿一放，狡性当权，阴柔无断，则必担荷不力，委卸图安。此唐僧上马，八戒开路，沙僧挑担，不觉领入黑松林昏暗之地矣。"}]}
{"conversation": [{"input": "", "output": "“正行处，长老兜住马，叫寻些斋吃。”心猿一放，懦弱无能，即是正行之处，忽兜其马，而不能前进。原其病根，只在化斋而误认白骨之错。长老下马，沙僧歇担，八戒化斋，全身无力，四大平放，错至如此，尚可言哉？八戒追念行者在日，老和尚要的就有，转到自己身上，没化斋处的情节，俱是法言，读者勿作过文看过。盖行者为水中之金，乃金丹全始全终之物，始而有为，终而无为，无非此水金之运用。修行者得此一味，余皆易事。不徒唐僧离不得行者，即八戒、沙僧亦离不得行者。所以前唐僧两界山先收行者，而后收八戒与沙僧。今以吃斋误认白骨而逐去行者，是失其本而依其末，尚欲化斋充饥，真是蒙昧无知，在睡梦中作事。正如呆子把头拱在草内，只管鼾鼾熟睡也。金木不并，水火不交，阴阳失散，沙僧之真土岂能独存？长老因天晚要寻歇处，使沙僧寻八戒所必然者。呜呼！使八戒欲充其腹，使沙僧欲安其身，总以见在白骨上作活计，而致五行散乱，各不相顾。故唐僧情思紊乱，错了路头，独自一个，无倚无靠，本来要往西行，不期走向南边，误入碗子山波月洞妖魔之口矣。\n“来到塔边，见一个斑竹帘儿挂里面，破步入门，见睡着一个青脸獠牙的妖魔。”学者若能于此等处究得明白，即可识得此妖，而不肯破步入门。花果山有水帘，碗子山有斑竹帘。花果山为开花结果之处，水帘洞为成仙作佛之脉。帘遮洞口，外暗内明，其中有天造地设的家当，为历圣安身立命之真去处也。碗子山所以盛饮食，波月洞所以养皮肉。竹而有斑，非清白之物；斑竹成帘，非通明之象。帘挂洞里，外明内暗，其中如黑暗阴司地狱，乃妖精伤天害理之深窟井也。唐僧化斋图吃，欲歇图安，入其网中，自寻其死，是谁之过？“那妖魔呵呵笑道：‘这叫作蛇头上苍蝇，自来的衣食’”，乃是实录。又道：“我说象是上邦人物，果然是你，正要吃你哩！该是我口内食，自然要撞将来，就放也放不去，就走也走不脱。”僧以白骨起见，而欲吃斋；妖即以人物起见，而欲吃僧。妖欲吃僧，皆因僧欲吃斋，僧斋未吃即遭魔吃，自送其口，妖岂有心？如何能去？如何能脱？放不去，走不脱，吃斋之僧人，不即为定魂桩之魔食乎？幻身之误人甚矣哉！\n此边早着魔口，那边犹说化斋寻歇处，真是梦里说话、不识时务、冒冒失失、懵懵懂懂之呆子。你看八戒见是寺院，疑是在那里吃斋。下文妖精见面，说“有一个唐僧在我家，安排些人肉包儿与他吃哩！你们也进去吃一个何如？”可知为幻身而思吃斋动魔者，非是吃斋，即是吃人肉包儿，何世间呆子？认真进入魔口者多也。"}]}
{"conversation": [{"input": "", "output": "妖精打扮，分明写出水金一去，木火土真变为假之象。何以见之？“青脸红须赤发”，非水火乎？“黄金铠”，非土乎？“丹桂带”，非木火土三物之假合一乎？“蓝靛焦筋手，执定追魂取命刀”，非柔木用事而金公退步乎？妖名“黄袍怪”，非阴土积厚而真金掩埋乎？妖精为木，《巽》也。椼《巽》上二阳，下一阴，具有《坤》土之始气，其端甚微，其势乃盛，内包《坤》之全体。且木为土之毛羽，故曰黄袍。黄者，土色；袍者，包衣。言为土之包罗也。“系是奎木狼下界”，奎内二土，内土而外木，其为《巽》也无疑。外为夫，内为妻，故奎木狼又为《坤》宫公主之夫。狼者，贪毒之谓也。毒则不仁，贪则不义。是明示其误认狡性，不用金公，而狼毒不仁；惜爱白骨，只谋口食，而贪图不义。不仁不义，狼之为魔尚可言哉！\n吾愿道中呆子，急须醒悟，速于碗子山波月洞，以真木土与假木土狠力争持，勿为妖精所愚，而作上门的买卖也。\n诗曰：\n从来用义以成仁，杀里求生最妙神。\n这个机关知不的，行行步步起魔尘。\n第二十九回　脱难江流来国土　承恩八戒转山林\n悟元子曰：上回金公一失，木土不真，婴儿遭难，皆由迷于幻妄之假，而不悟本原之真。故此回于生身处提醒学人，使于迷处而求悟，于假处而寻真也。\n冠首词云：“妄想不复强灭，真如何必希求。”言妄想强灭则不灭，真如希求则不真矣。“本原自性佛齐修，迷悟岂拘前后？”言根本佛性无修无证，在人迷悟之间耳。“悟即刹那成正，迷而万劫沉流。”言一迷一悟，当下邪正分明，天地悬隔也。“若能一念合真修，灭尽恒沙罪垢。”言一念之真，足以破千万之假，而不必强灭希求也。此词不特为此回而发，乃上贯白虎岭，下接莲花洞，为五回中之脉络，读者须要着眼。"}]}
{"conversation": [{"input": "", "output": "“长老在洞内悲啼烦恼，忽见那洞内走出一个妇人来，扶着定魂桩，言是宝象国王的第三个公主，乳名叫做百花羞。只因十三年前，八月十五日夜，玩月中间，被妖摄去，杳无音信回朝。”此明言绑于定魂桩而不能解脱者，皆因真金无信之故耳。何以见之？魂为木，桩亦系木，言为柔木所定而无金以克之也。“三公主”者，《坤》宫少女为《兑》，宝象国为《坤》，乃真宝现象之处。花属阴，地逢雷处，天根透露，一阳来复，其气足以剥群阴而上进，故名百花羞。阳气一复，浸而渐长，进至六爻，纯阳无阴，二八一斤，金精壮盛，正中秋月满，团圆之象。然阳极必返于阴，一阴来生，伏于阳下而成《姤》，真阳失陷，不为我有，如八月中秋，玩月中间，被妖摄去，杳无音信矣。何以云十三年以前摄来？十三年为唐僧取经起脚之时，又为江流僧生身父母遭难之时。言唐僧到此了命之后，不能了性，为幻化躯壳而逐去金公，为妖所获。虽已服丹，犹是未出长安时局面，焉能全得父母生初之因，而脱苦恼之难？若欲脱此苦恼，非得父母未生以前之真信不可。然欲得之，必先见之。《悟真篇》云：“恍惚之中寻有象，杳冥之内觅真精。有无从此自相入，未见如何想得成。”长老忽见洞中走出宝象国三公主，正是恍惚杳冥中真宝之象，父母生身之真信也。\n“公主笑道：‘长老宽心。’”此处宽心，大有妙旨，即词中“妄想不复强灭，真如何必希求”也。又曰：“你既是取经的，我叫得你，那宝象国是你西方去的大路，你与我捎一封书儿，去拜上我那父母，我就叫他饶了你罢。”言西方取经，不可不得此宝信，若得此宝信，即可见父母未生以前面目，不复为妖所陷，即词中“一念合真修，灭尽恒沙罪垢”也。噫！此宝信最不易得，此宝信所关非小，后之返金公，除妖怪，救唐僧，取公主，无非此一信之根苗运转。故宝信一得，解脱唐僧，叫回黄袍矣。其诉说“梦魂中忽见个金甲神人讨愿，喝我醒来”等语，是信行而真金渐有回生之机，如梦喝醒，由迷渐悟也。然不向前门放出，而在后门放出者何故？盖以已往者既不可究，而将来者犹有可追，须当鉴之于前，而戒之于后也。"}]}
{"conversation": [{"input": "", "output": "唐僧见了国王，陈说“三公主娘娘被碗子山波月洞黄袍妖摄去，贫僧偶尔相遇。”噫！偶尔相遇，是两事暗同，不谋而相合也。唐僧不识真假，逐赶金公，图谋口食，而遭碗子山波月洞之妖拿住；公主赏玩月华，正在欢娱，忽起狂风，而被碗子山波月洞之妖摄去。公主被妖，正在十三年前八月十五日；唐僧起脚，在贞观十三年秋吉日。时同而魔同。正以示唐僧逐赶金公之时，正公主不觉一阵狂风之时；唐僧破步入门，见睡着个青脸獠牙妖魔之时，正公主忽见闪出个金睛青面魔王之时；把唐僧绑在定魂桩苦恼之时，正把公主摄去深山难分难辨之时。唐僧之为公主捎书通信，正以自通其信；公主之为唐僧解救，正以自救其生。不但自救其生，正以救金公，使金公救唐僧，而并救己。然则公主虽为己土，而实阴金，吾于何见之？吾于三公主见之。三公主《兑》金，辛金也；行者申金，庚金也。三公主即行者之变相，故亦能救唐僧脱难。然只能救之而脱于妖洞，不能救之而脱于国土者何？盖以《兑》之少女，代《坤》行事，具有己土，为内黄婆，内黄婆只可通信，解一时之厄难，而不能护持，保长久之安全。必须待后金木相关，救出戊土外黄婆，方能大解大脱，而非江流遭难时候，仍得复仇报本，乃见生身父母之面目矣。\n“国王问那一位善降妖，呆子便应道：‘老猪会降。’”又问：“必然善能变化。”八戒道：“也将就晓得些儿。”此处大有妙义，不可作呆语看。若以呆语看去，便是呆子不善降妖、不善变化。盖前者遭妖之难，皆由八戒之进谗；今者宝信已通，还须八戒而出力。变化者，以假阴而变真阴，以狡性而变本性，非此之变，安能反得金公、救得公主、降得妖精、脱得唐僧乎？“八戒变的八九丈，却似个开路神一般。”八九一十七，一阴来生为《巽》，属木，非变也，真阴之本相也。“东风犹可，西风也将就，若是南风起，把青天也拱个大窟窿。”东风为木，西风为金，南风为火，木能生火，火属《离》，《乾》中虚而为《离》，非把天拱个大窟窿乎？"}]}
{"conversation": [{"input": "", "output": "八戒、沙僧打上妖门，道：“你这泼怪，把宝象国三公主骗来洞内，强占为妻十三载，我奉国王旨意，特来擒你。”少女开花，三日出庚，己土自有戊土之夫，而非可以顺五行，木克土作妻。“奉国王旨意”，是已得宝象之真信而来擒妖，非复前阴柔之进谗而去招妖。提纲“承恩八戒转山林”，所承者即此真信之恩，所转者即此阴谗之林。诗中“算来只为捎书故，致使僧魔两不宁”。言不得此真信，邪正不分，而僧魔不能相持；得此真信，是非立判，而僧魔两不相容。特可异者，信已相通，则宜妖败而僧胜，何以八戒败走，沙僧被捉乎？盖八戒、沙僧外五行之木土，妖精、公主内五行之木土，金公一去，柔木用事，虽有外五行之木土，乌能胜贪狼之狂妄？沙僧被捉，木能克土；八戒败走，假能胜真。虽然，八戒宜败不宜胜也。何则？妖魔之生，由于金公之去；金公之去，由于八戒进谗。今奉信而欲降妖，仍须复还金公，方可全得此信，除假以救真。事从何败，还从何兴，此理之必然者。请读下文，自知端的。\n诗曰：\n脱难须当脱难根，若无义道难终存。\n纵然信宝忙中现，难免转时戒定惛。\n第三十回　邪魔侵正法　意马忆心猿"}]}
{"conversation": [{"input": "", "output": "纵然信宝忙中现，难免转时戒定惛。\n第三十回　邪魔侵正法　意马忆心猿\n悟元子曰：上回宝信有象，已足以破妄而救真。然究之假不能破、真不能救者，皆由真金失去，法身无主，虽有土木，无所用力。故此回极言妄之为害最深，使人急求真金，以完大道也。老怪以公主暗通书信，走了风讯，取沙和尚对证，此正对证内外二土之信耳。公主放赖说无书信，沙僧说何尝有书信，是真信暗通，二土相合，信在其中。非可使外魔得知者，外虽无信，正所以示内有信。此公主不死，沙僧解脱，内外相济，二土成圭，与人方便，自己方便之要着也。夫二土合一，土能生金，金公返还，救正降邪，正在此时，何以老妖又上宝象国作祸乎？此等处，须味提纲“邪魔侵正法”之句。《西游》一书，经目者万万人，而并未有在此处着意留神者，即悟一子慧心铁笔，只取奎木狼“奎”字，注为文人失行之状。噫！此时金木相隔，真土受困，正仙翁说法天花乱坠之时，而忽出此一段世情闲言，与前后文绝不相关，以是为解，是岂当日立言之本意哉？吾今若不为仙翁传神写意，必将埋没而不彰矣。奎木狼老妖，是柔木而且有阴土者，木旺而土受克，则上顺木，而木之为害，尚可量乎？然其为害之端，总在僧认白骨，听信狡性，纵放心猿也。心猿一放，性乱情迷，五行错乱，以幻身为真身，以食色为天性，宝象国不依然长安城，碗子山不依然双叉岭乎？此即邪魔而侵正法也。“邪魔”乃唐僧认白骨，自邪自魔，非唐僧之外而别有邪有魔也；“侵正法”乃唐僧误逐行者，自侵其正，非唐僧之外而别有侵正者也。"}]}
{"conversation": [{"input": "", "output": "“老妖心头一转，忽的又换了一件鲜明的衣服。”此装饰其白骨也。公主道：“你这等嘴脸相貌，恐怕吓了他。”是恶其白骨之丑也。老妖变作个俊俏文人，是爱其白骨之美也。公主道：“莫要露出原嘴脸来，就不斯文了。”是恐其白骨美中不足也。“见了国王，君臣们见他人物俊雅，还以为济世之栋梁。”是仅以白骨取人也。及问住处，老妖道：“臣是城东碗子山波月庄人家。”观此而惜白骨者，尽是碗子山坡月洞之老妖，古人谓衣架饭囊、酒桶肉袋者，同是此意。又问：“公主如何得到那里与你匹配？”此乃问唐僧遭魔，与公主遭魔匹配之由，即前唐僧对国王言，与公主偶尔相遇，同一寓意。唐僧当了命之后，不能了性，而犹以白骨为真、口食为重，与当日出长安未过两界山之时何异？前双叉岭伯钦采猎为生，今老妖自幼采猎为生。前贞观十三年，唐僧正在危急之际，只见一人手执钢叉，腰悬弓箭，自那山坡前转出；老妖十三年前，正在山间打猎，忽见一只猛虎驮着一个女子，往山坡下走。前太保举钢叉平胸刺倒猛虎；今老妖兜弓一箭射倒猛虎。前太保把唐僧引到山庄，拿菜饭请家歇马；今老妖将女子带上本庄，把汤水灌醒，救了他性命。两两相照，若合符契。老妖道：“不知他得了性命，在那山中修了这几年。”又道：“那绣墩上坐的，正是那十三年前驮公主的猛虎，不是真正取经之人。”此言大是醒人，正以见了命不了性，正如贞观十三年出长安，在虎狼穴中作伍。未能了性，不是真正取经人局面，妖精使黑眼定神法，把长老变成一只猛虎，亦何足怪？噫！前出长安陷于虎穴，得金星拄杖而脱危厄；今在宝象变为猛虎，因逐去金公护法而遭大难。此所谓“迷悟不拘前后”也。前在两界山，因悟而收行者，服金丹，所谓前“悟即刹那成正”也；后在白虎岭，因迷而放行者，侵正法，所谓后“迷则万劫沉流”也。一悟而五行攒簇，一迷而五行失散，苟非大脚力，乾乾不息之君子，其不为伤性而害命者几希，此白马垂缰救主之所由来也。"}]}
{"conversation": [{"input": "", "output": "“小龙在空里见银安殿，八个满堂红上，点着八根蜡烛。那妖独自个尽量饮酒吃人肉哩。小龙笑道：‘这厮不济，在此处吃人，可是个长进的。’”是明言修道者，不知暗中静观密察，朝乾夕惕，以道为己任，而只爱此幻化之身，晏安自息，以饮食为重，欲往前进，成其正果，有何实济？未免为明眼者在旁而窃笑矣。既悟其不济，当求其有济，下手施为，正在此时。妖以误认白骨而生，小龙即变美貌宫娥，以取其欢心；妖以贪口食而起，小龙即酌高酒歌舞，以顺其所欲。是将欲取之，必先与之。故老妖不觉入其术中，解下宝刀，而失其把柄，小龙得以借其利刃，丢开了花刀，而趁空暗劈矣。当是时也，其曲在妖，其直在龙，则宜手到成功，立刻殄灭，而何以又被一根熟铁满堂红，着其后腿，钻入御水河逃其性命乎？盖以三家不合，五行失散，妖之滋害已甚，心中贪恋幻身，误认白骨，熟练生根，坚固如铁，虽欲狠力向前，终是着空落后，焉能成功？其与一根熟铁满堂红，打着小龙后腿者何异？\n诗云：“意马心猿都失散，金公木母尽凋零。黄婆伤损通分别，道义消流怎得成？”孟子曰：“配义与道，无是馁也。”今唐僧因贪图口食一念之根，外而不能集义，内而不能保真，阴阳五行各不相顾，火候功程全然俱无，背道失义，其馁尚可言欤？谓之“道义消流怎得成”，千真万真。世间呆子听到此处，能不暗中悔悟、如梦才醒乎？《易》云：“不恒其德，或承之羞。”是恒心乃为修道之要着，一有恒心，虽不能除邪而救正，亦可以渐悟而归真。\n小龙一口咬住八戒不放，叫请孙行者，是欲以性求情，同心努力也。噫！金丹之道，阴阳之道也。阴阳和通而大道生，阴阳乖戾而邪气盛。了命之道，以阴阳为运用；了性之道，以阴阳为根本。倘孤阴寡阳，两不相睦，性理不修，即命理有亏，何能到得如来地步？“八戒要散火，小龙滴泪道：‘莫说散火的话，你请大师兄来，他还有降妖的大法力。’”观此则真阳须臾而不可离者，一有所离，虽有真阴，是孤阴不生，亦不过散火回炉而已，安有大法力救真而灭假？提起白虎岭打杀白骨一案情节，分明是因白骨而狡性进谗赶逐金公，今日而复回金公，非真性发现而难以挽回也。小龙说出行者是个有仁有义的猴王，叫八戒去请。这才是有生有杀、生杀分明，邪正各别，金公返还，唐僧脱难之由。"}]}
{"conversation": [{"input": "", "output": "“八戒到了花果山，不敢明明的见，却往草岸边溜”，已悔其既往者之不可咎；“混在那些猴子当中，也跟着磕头”，尚知其将来者之犹可追。“行者呼八戒为野人”，欲使其舍妄而从真；“八戒说行者不识羞”，是叫其勿喜新而厌故。“有甚贬书，拿来我看”，反言以激其改过；“师父想你，着我来请”，尊师以速其报本。“用手搀住，和我要耍”，是叙其离别之情；“师父盼望，你我不耍”，是启其复旧之志。“既赶退了，再莫想我”，是欲探其真；“不敢苦逼，诺诺告辞”，是欲试其假。“不作和尚，倒作妖精”，骂其道心不生；“好意请他，他却不去”，激其真性发现。一言一语尽是天机，正白马咬着八戒叫请行者之妙旨。学者若能于此处具只眼，看的透彻，急须捉回八戒，在他身边讨问个老实下落，可也。\n诗曰：\n若将白骨认为真，便是邪魔害法身。\n脚力诚然归实地，何愁斗柄不回寅。\n第三十一回　猪八戒义激猴王　孙行者智降妖怪\n悟元子曰：上回金木相见，兼之二土归一，金丹亏者将圆，散者将聚矣。此回实写五行攒簇，并力成真之妙，示学者明心见性，以归大觉也。\n诗云：“义结孔怀，法归本性。”言兄弟式好，彼此扶持，以义相结，道法两用也。“金顺木驯成正果，心猿木母合丹元。”言木性爱金顺义，金情恋木慈仁，金木相并合为丹元也。“共登极乐世界，同来不二法门。”言了命之后，必须了性，极乐界、不二门，皆示真性之地也。“经乃修行之总经，佛配自己之元神。”经者，径也。凡言取经者，使其悟修行之总径也；凡言见佛者，使其见自己之元神也。“兄和弟会成三契，妖与魔色应五行。”行者、八戒、沙僧为兄弟者，比三家相会之象；千魔百怪为祸害者，喻五行相克之义也。“剪除六门趣，即赴大雷音。”务在六根不着，四大皆空，五行悉化，三家相会，明心见性，即赴大雷音，而炯炯不昧矣。总言性之不可离命，命之不可离性，犹有仁不可无义，有义不可无仁，仁义并行，方是金丹大道。"}]}
{"conversation": [{"input": "", "output": "行者把八戒捉回要打，八戒叫看师父面上饶了罢。行者道；“我想那师父好仁义儿哩！”行者之降妖除怪，唐僧以为不仁，八戒以为不义，是仁义反覆，不仁不义，孰大于此？八戒又道：“看海上菩萨之面。”说出观音，是已观察得真，悔悟行者之降妖除怪，为至仁至义，而纵放心猿之错矣。夫以至仁为不仁，以至义为不义者，皆因夫妻不和，阴阳偏孤，中无信行之故。中无信行，即不老实，故行者叫八戒老实说。八戒将黄袍怪的事，备细告诉，及说出白马叫请等情，望念一日为师之情，千万去救他一救。此老实说，信在其中，言语已通，而为眷属，性情相和，仁义并用矣。\n八戒又用激将之法，设为黄袍叫骂一段，此以性求情，“木性爱金顺义”也；行者即气得抓耳挠腮、暴躁乱跳，此以情归性，“金情恋木慈仁”也。“行者道：‘不是我去不成，既是妖精骂我，我和你去。’”岂真行者不去，因妖精骂而去乎？妖精之骂出于八戒之口，非妖精骂，乃八戒骂也。骂行者正所以请行者，正所以请其义。请其义，而知降妖除怪，非不义者之所为。曰：“我和你去”，正以八戒知有义而去，非果以妖精之骂而去也。噫！前八戒以行者降妖为不义，故有花果山群妖相聚之为义；今八戒请行者降妖为有义，必知白虎岭进谗逐去为不义。提纲云：“猪八戒义激猴王”，即此以义全仁，以仁行义。始而以不义逐，既而以有义复，非义释而何？\n“大圣与八戒携手驾云而行。”性情和合，夫唱妇随，内外相通，何事不济？行者“下海去净身子”，是去其旧染之污也。“八戒识行者是片真心”，从今而自新改过也。“抓过二孩去换沙僧”，先除其假，以救其真也。“沙僧一闻孙行者的三字，好便是醍醐灌顶，甘露洒心，一面天心喜，满腔都是春。”金木相并，真土脱灾，五行攒簇，四象合和，去者已还，失者仍返，本来故物，圆成无碍。到此地位，非醍醐灌顶、甘露洒心而何？然此攒簇五行、和合四象之事，须要在生身之处先辨真假，真假明而去假归真，可不难矣。"}]}
{"conversation": [{"input": "", "output": "“行者叫八戒、沙僧把两个孩子抱到那宝象国，白玉阶前一掼，说是黄袍妖精的儿子，激回老妖，以便战斗。”此先辨真假也。两个小孩，一为食性，一为色性，乃食色之性也。一切迷徒，错认食色之性为本性，以故见色迷心，因食起见，贪恋不舍，昧却真宝。把两个孩子抱到宝象国，白玉阶前掼下，是叫在生身之处，辨别邪正，弃假认真，去其食色贪图之性，复其本来天良之性耳。能复本性，真宝有象，方是全的信义。而公主反说这和尚全无信义，是直以认假弃真为信义矣。故行者道：“你来的日子已久，带你令郎去认认他外公去哩。”盖先天真性自虚无中来者，是为外来主人公，非一身所产之物。认得外公，不为假者所伤，有信有义，孰大于此？若认不得外公，随风起尘，见景生情，以假伤真，无信无义，孰大于此？故行者笑道：“你如此夫妻儿女情重，你身从何来？怎么就再不想念你的生身父母，真为不孝之女！”《悟真篇》云：“劝君穷取生身处，返本还元是药王。”夫生身之处，即生我之处。生我之处，为先天之真宝；我生之处，为后天之假物。倘只恋我生之处，而不穷生我之处，则为不智。不智则不能真履实践，为不信。不信则不能所处合宜，为不义。不义便不能返本还元，而见娘生之面，为不孝。说到此处，真足令流落他乡之子，惭愧无地，而想念父母，迷失根本之徒，泪如泉涌而猛醒还乡矣。\n“公主说出无人可传音信，行者道：‘你有一封书，曾救了我师一命，书上也有思念父母之意，待老孙与你拿了妖精，带你回朝。’”此乃口诀中之口诀，火候中之火候，天机秘密，仙翁慈悲，大为泄露，时人安知？经云：不求于《乾》，不求于《坤》，不求于《坎》，不求于《离》，专求于《兑》。盖《兑》者，《坤》之少女，具有《坤》之真土，代《坤》行事，内藏先天之真信，为成仙作佛之根本。学者若得此一信，于此一信之中，以法追摄，渐采渐炼，可以灭假，可以归真。《易》曰：“不远复。”又曰：“复，其见天地之心乎！”即此《兑》之一信，而可以归《坤》见象也。然《兑》虽有信，而《兑》已为《巽》之假土摄去，何以能复归于《坤》？是必有法焉，非智取不能。"}]}
{"conversation": [{"input": "", "output": "“行者就变作公主一般模样，在洞中专候那怪。”此藏真变假，借假诱真，逆以顺用，鬼神不能测，策龟不能占，天下莫能见，莫能知也。见了妖精痛哭诉说一段情节，纯是天机，全以智取，不大声色，始而以夫妻之道哄，既而以父子之情动。一言一语，在心地上揣摸；一举一动，在疼痛处下针。外虽不信，内实有信，故妖精不觉在深密处，将真宝吐露矣。其所谓“打坐功，炼魔难，配雌雄，炼成这颗内丹舍利”等义，是仙翁恐学者错认宝贝内丹字样，以为修心即修道，故着“打坐功、炼魔难”以晓之耳。夫修行之所难者，以其真宝不能现露耳。若真宝一现，金丹隐隐有象，弹指间即可以去假而复真。\n“行者假意放心头摸了一摸，一指头弹将去”，放去人心也；“把那宝贝一口吸在肚里”，收其道心也。“把脸抹了一抹，现出本相道：‘妖精不要无理，你且认认，看我是谁？’”放心而明心，明心而见性，真心透露，人心消灭，本性发现，形色无存，大机大用，非聪明智慧之大圣，岂能到此？“妖精忽然醒悟道：‘我像有些认得你哩！’行者道：‘我且不打你，你再认认看。’那怪道：‘我虽见你眼熟，一时间却想不起姓名。你果是谁？从那里来的？’”食色之性系后天之性，真性乃先天之性，先天入于后天，后天昧其先天，习相远也。“妖精说出拿唐僧时，何曾见说个姓孙的。行者告其惯打妖怪，将我逐回。”是明示人，金公去而妖怪来；金公不去，妖怪不来。何则？金公者，惯打妖怪者也。失去金公，妖怪谁打？彼唐僧逐去金公，而遭大难，不亦宜乎？\n“行者变三头六臂，六只手使着三根棒。”三头者，《乾》也；六臂者，《坤》也。三头六臂者，刚中有柔也；六只手使三根棒者，柔中有刚也。刚柔不拘，变化无常，全在法身上用功夫，不于幻身上作活计，以之灭妖，散其从而擒其首，其事最易。“行者与老妖相战，使一个高探马的势子”，是示我之真空也；“又使个叶底偷桃势”，乃取彼之实果也。“顶门一棒，无影无踪”，原非我固有之物；“天上查看，少了奎星”，始知是平空而降。“三公主思凡下界”，妄念迷却真性；“奎木狼兜率宫烧火”，下苦更须修真。假者既除，真者可得，不特公主出得碗子山，得回宝象，而且唐僧解脱邪法，仍复真身。\n“行者取水念动真言，望那虎劈头一喷，即时退了妖术，长老现了原身。”所谓“若能一念合真修，灭尽恒沙罪垢”也。“长老定性睁眼，才认得是行者。”一念之真，心明而性定，性定而心明矣。曰：“早诣西方，径回东土，你的功劳第一。”一念之真，善恶分明，邪正立判，不复为白骨所愚，误入碗子山波月洞矣。"}]}
{"conversation": [{"input": "", "output": "噫！公主之捎书于国王，有信也；行者之惯打妖怪，有义也；八戒之义释猴王，有仁也；行者之智降妖怪，有智也；国王之重礼奉酬，有礼也。仁、义、礼、智、信，无非此一念之真而运用。唐僧吃斋之一念，而不免于魔口；公主捎书之一念，而终得以回国；白马忆心猿之一念，而五行得以相见。一念之善，即是天堂；一念之恶，即是地狱。一迷一悟，天地悬隔，可不畏哉！倘服丹之后，不能俯视一切，五蕴皆空，而犹以幻身为真，未免积久成蛊，难逃半夜忽风雷之患。\n仙翁演出碗子山一宗公案，在宝象国结果，以示明心见性，方可全得此宝。不能明心见性，而此宝终在魔手，总非未生身处面目。结尾曰：“君回宝殿定江山”，明心也；“僧去雷音参佛祖”，见性也。明心见性，无为功溥，真超极乐矣。吾愿学者在白虎岭碗子山波月洞谨慎一二。\n诗曰：\n性去求情仁合义，金来恋木义成仁。\n智中全信分邪正，礼道全行保本真。\n第三十二回　平顶山功曹传信　莲花洞木母逢灾\n悟元子曰：上回结出得丹之后，急须看破色身万有皆空，明心见性，以入无为之道。然未得丹之先，五行错乱，遽行无为之道，何以能返本还元、归根复命，以得真宝乎？故此回和下三、四、五回，俱明火候端的、五行真假，使人身体力行，脚踏实地也。\n篇首“唐僧复得了孙行者，师徒们一心同体，共诣西方”，则是阴阳相合，五行一气，金丹真宝已隐隐有象矣。然此宝藏于后天阴阳五行之中，若非深明火候，勇猛精进，下一番死功夫，则此宝终在他家，未可遽得。\n曰：“离了宝象国”，是结上文宝象国之案。曰：“又值三春景候”，是起下文莲花洞之事。三春景候，乃春尽交夏之时。春者，木气发旺之时；夏者，火气锻炼之时。由春而夏，天地造化自然之理，即修道者真履实践，锻炼身心之道。奈何唐僧正行之间，又见一山挡路，叫徒弟仔细，又妄想“身闲”。此便是认假为真，火候不力，在肉皮囊上作活计，仍然白虎岭局面，焉得不生其魔障？故行者提《心经》“心无挂碍，方无恐怖”以警之。又以功成之后，万缘都罢，诸法皆空，自然身闲提醒之。可知心有挂碍恐怖，未易万缘都罢；不能万缘都罢，未易诸法皆空；不能诸法皆空，未许身闲也。"}]}
{"conversation": [{"input": "", "output": "夫心有恐怖，无危险而自致危险；妄想身闲，欲清净而反不清净。此四值功曹所以传信也。“四值功曹”者，年、月、日、时，四值之火功。“传信”者，即传其火功不力，恐怖而有危险，身闲而不清净之信。盖恐怖而有危险，平处即有不平，故有平顶山；身闲而图清净，净处即有不净，故有莲花洞。这个山，这个洞，便是生魔之由，故有金角、银角之两魔。金比其性刚，银比其性柔，角比其过亢。刚属阳，柔属阴，金角、银角，即阴阳偏胜，不中不正之魔。此两魔，即后天之阴阳，故随身有后天五行之宝。紫金红葫芦，火也；羊脂玉净瓶，水也；七星剑，金也；芭蕉扇，木也；幌金绳，土也。唐僧三徒，先天五行；两魔五宝，后天五行。先天能以成道，后天能以败道。若欲复先天，须当炼后天，后天不化，先天不纯。故四值功曹道：“若保得唐朝和尚过去，也须要发发昏哩！”又曰：“要发三四个昏。”三四为七，火之数。以火锻炼，后天化，先天纯，即《参同》所谓“昏久则昭明”也。\n“行者道：‘我们一年常发七八百个昏儿，这三四个昏儿易得发。’”一年者，四象一气也。七八百者，七八一十五，三五合一也。四象一气，三五合一，纯阳无阴，金丹成熟，我命由我不由天，故曰“发发儿就过去了”。可见金丹之道，未有不昏而能昭明者。昭明之道，全在火功，火功之力，全在心无挂碍、无恐怖，不图身闲，期必化尽后天阴气，而不容丝毫滓质留于方寸之中。"}]}
{"conversation": [{"input": "", "output": "何以两魔画影图形要拿唐僧乎？金丹之道，《河图》五行之道。《河图》一、三、五、七、九，先天五行，属于法身，唐僧四众有焉；二、四、六、八、十，后天五行，属于幻身，金角银角有焉。先天无影无形，后天有影有形。画影神要拿他师徒，是以后天而败先天也。知此者，以先天化后天，魔可归圣；不知此者，顺后天而伤先天，圣即成魔。此中消息，非得口传心授之火候，不能腾挪乖巧、运动神机、以真化假、借假归真也。行者照顾八戒入山，打听妖精多少，是使其打听真假，在不睹不闻处，戒慎恐惧，以运火候耳。八戒巡山编谎一段，是仙翁形容世间不知真假之呆汉，在肉皮囊上用功夫。或入山静养，或守空寂灭，以为得真，自欺欺人，视性命为儿戏，可不误了大事？此等之辈，都该伸过孤拐来打一顿棍，以为记心。《悟真》云：“不辨五行四象，那分朱汞铅银？修丹火候未曾闻，早便称呼居隐。不肯自思己错，更将错路教人。误他永劫在迷津，似恁欺心安忍？”噫！修真之道，毋自欺之道。若欺心而修道，不识其真，焉识其假？不辨其假，焉得其真？真假不分，火候不明，自惊自怪，乱猜乱疑，自招其魔，焉得不为魔困？“道路不平，被藤萝绊倒，为小妖所擒”，理所必然。\n大抵金丹之道，博学之，审问之，慎思之，明辨之，笃行之。若不能学、问、思、辨，必至真者为假，假者为真。欲求其真，反入于假；欲去其假，反伤其真。提纲所谓“莲花洞木母逢灾”者，即此一戒为净，不知火候之灾。修道者，可不先究火候乎？\n诗曰：\n修真火候要周全，年月日时一气连。\n未悟河图深奥理，方才举步有灾愆。\n第三十三回　外道迷真性　元神助本心\n悟元子曰：上回言不知药物火候，大道难行，非徒无益，而又有害。此回批开外道，使学者心会神悟，借假修真，于后天中返先天也。\n篇首“二魔拿了八戒，浸在净水池中，过两日腌了下酒”。是直以一戒入净，即可服食金丹。故老魔道：“拿了八戒，断然就有唐僧。”唐僧者，太极之象，乃攒簇五行而成，岂可以一戒求之乎？若以一戒为道，是在一身之中求矣。夫一身所有者，后天之气，其必以为祥云照顶、瑞气盘旋，即是修行好人。殊不知“项后有光犹是幻，云生足下未为仙”，岂可于后天一身求之？“众妖不见唐僧，二魔用手指说”，是指其一身有形有象之物为道。古仙云：“莫执此身云是道，须知身外还有身。”又正阳公云：“涕唾精津气血液，七般灵物总皆阴。若将此物为丹质，怎得飞升上玉京？”一连三指，三藏能不打三个寒噤乎？打寒噤者，惊其不知有身外法身之神通耳。"}]}
{"conversation": [{"input": "", "output": "“行者理开棒，在马前丢几个解数，上三、下四，左五、右六，使起神通，剖开路，一直前行。”此分明写出金丹火候之秘也。上三下四而为七，乃解七日来复之数也；左五右六，五六得三十，乃解一月三阴三阳六候之数也。一阳《震》，二阳《兑》，三阳《乾》；一阴《巽》，二阴《艮》，三阴《坤》。三阴三阳，一气运用，周而复始，阴符阳火俱备。此等作为，真着实用，皆法身上运神通，本性中施手段。故怪物看见，忽失声道：“几年都说孙行者，今日才知，话不虚传，果是真。”既知其真，则直输诚恐后，改邪归正，不在幻皮囊上用功夫矣。何以又云“猪八戒不曾错拿，唐僧终是要吃”乎？一切迷徒，错认人心为道心，或疑心之神通广大，修心即可得丹，而遂孤寂守静，一无所为，假装老成，自负有道，欺己欺人。其变作跌折腿的年老道士，非变也，乃怪物之本相也。怪物之所恃者，着空之学。认定行者，遣三山在空中劈头压倒行者。是认心定心，欲以一空其心，完成大道，只知空而不知行。行者被压，沙僧被挟，唐僧被拿，行李马匹摄入妖洞。四象落空，火候无用，大道已堕迷城。此提纲所以谓“外道迷真性”也。夫金丹者，真性也；修丹者，修真性也。修真性之道，有药物，有火候，有工程，急缓止足，毫发不得有差。今无知之徒，欲以顽空寂灭之学，而修真性，非是修真性，乃是迷真性也。真性一迷，更将何修？道至如此，尚忍言哉？\n“大圣压在山下，思念三藏，痛苦伤情，追忆两界山师父揭压帖救出，又遭妖魔山压住，可怜八戒、沙僧与小龙化马一场。”此仙翁痛苦伤情，悲其一切不得师诀，迷真性之辈也。两界山，是真师揭示口诀，救道心而真履实践之时；平顶山，是不得真师口诀，昧道心而悬虚不实之时。一救一昧，天地悬隔，原其道心之有昧，由自大自尊，只知有己，不知有人，欲向其前，反成落后，犹如泰山压顶，求步难移。其曰：“树大招风风撼树，人为名高名丧人。”不其然乎？修行者静观密察，悔悟到此，即是元神不昧之机，可以揭示道心之时。"}]}
{"conversation": [{"input": "", "output": "五方揭谛说出压的五百年前大闹天宫的齐天大圣，土地、山神才恐惧，念动真言咒语，把山仍遣归本位，放起行者。可知道心乃先天之物，真空而含妙有，妙有而藏真空，能以闹天宫作大圣，非若后天人心可比。若得真师揭破妙谛，一念之真，道心发现，止于其所而不移，即可以脱顽空之难矣。行者要打山神土地孤拐，是不容在人心上作孤阴拐僻之事，须当细认道心。山神、土地说出那魔神通广大，念动真言咒语，拘唤轮流当值。是明示真念之中，即有杂念值事，还宜预防人心。盖人心道心，所争者毫发之间。人心所到之处，即是道心所到之处；道心所知之处，即是人心所知之处。但有先天后天真假之分，道心属于先天为真，人心属于后天为假。先天入于后天，人心值事，道心不彰，真藏于假中，假生于真内，真假不分矣。故行者听见“当值”二字，却也心惊，仰面高叫道：“苍天！苍天！既生老孙，怎么又生此辈？”假者当值，真者受难，不得不惊耳。既知真假，宝贝即在眼前，可以下手修为，借假归真，以真化假矣。\n紫金红葫芦象心，属火，精细鬼执之；羊脂玉净瓶象肾，属水，伶俐虫执之。何以宝贝底儿朝天、口儿朝地，应一声就把人装了，一时三刻化为脓乎？后天心肾水火之气，亦有相济之道，但相济出于自然，非有勉强。外道邪徒每每以烧丹炼药为外丹，以心肾相交为内丹，内外相济，日久气聚血凝，或得膨胀，或得痞块，或结毒疮，日久成蛊，一时大发，化为脓而死者不计其数，谓之能装千人，确是实话。行者闻之，能不心中暗惊乎？何以行者变假葫芦而并净瓶得之耶？葫芦者，心也；净瓶者，肾也。肾气随心而运转，心静则肾静，心动则肾动，肾之动静，随乎心之动静。变一尺七寸长的大紫金红葫芦者，一为水，七为火，心变而肾气即化，故变一得两，自然而然。装天一段，悟一子批为心肾相交，似非本义。夫人心者，精细伶俐，机谋小见，后天而奉天时，只可装人；道心者，真空妙有，量包天地，智充宇宙，夺造化，转璇玑，先天而天弗违，故能装天。以装天之宝而换装人之宝，非换也，借假复真，以真化假，虽天地神明，不可得而测度，而况于人乎？况于鬼神乎？"}]}
{"conversation": [{"input": "", "output": "玉帝依哪吒，以真武旗遮闭南天门，助行者成功，即先天而天弗违之义。要装就装，要放就放，装放随心，造化在手，皆神明不昧所致。因其神明不昧，所以随心运转，故提纲曰“元神助本心”。元神不昧，自然道心常存；道心常存，自然人心难瞒。山神土地遣山放行者，哪吒展旗助行者，皆元神助本心之道。一元神不昧，而本心腾挪变化，左之右之，无不宜之。精细伶俐之人心，能不把真宝交与乎？\n噫！外道迷真性，而以假伤真；元神助本心，而以真化假。伤真则真者亦假，化假则假者亦真，是在乎神而明之，存乎其人耳。\n诗曰：\n河图妙理是先天，顺则生人逆则仙。\n闭\n艮开坤离外道，阴阳转过火生莲。\n第三十四回　魔王巧算困心猿　大圣腾挪骗宝贝\n悟元子曰：上门微示变化后天水火，借假归真，以真化假之旨。此回与下回实写变化之真火候。\n《悟真篇·后序》曰：“顺其所欲，渐次导之。”老子云：“将欲夺之，必固与之。”固与者，即顺其所欲也，顺其所欲，腾挪变化，而后天阴阳无不为我所用，无不为我所化。故前回顺其精细伶俐之所欲，即得葫芦、净瓶；此回顺其老狐之所欲，而即得幌金绳。顺其二魔之所欲，金绳失而复得，葫芦去而又还。一顺欲而妖魔不能测其端倪。然顺其所欲功夫，总在真中用假，借假复真耳。但真中用假，须要识得真；借假复真，须要知的假。\n篇首“两个小妖将葫芦拿在手中，争看一回，忽抬头不见了行者”。不知真假也。伶俐虫道：“莫不是孙行者假变神仙，将假葫芦换了我们真的去？”不识真假也。不识真假，未取于人，先失其己。此等之辈，枉施精细伶俐，如地下乱摸，草里胡寻，那里得有宝贝乎？殊不知在真宝，并不在精细伶俐，而在乎不识不知也。行者变苍蝇儿，即不识不知之象。“蝇”与“婴”同音，“苍”者五色俱化。“婴儿”不识不知，顺帝之则，非色非空，即色即空，真空妙有，寂然不动，感而遂通，寂然不动，即是如意佛宝，即是如意金箍棒。故曰：“随身变化，可大可小，苍蝇身上亦可容的。”一不识不知，其真在我，其假在彼，便是识得真假，可以借假归真，真中用假矣。"}]}
{"conversation": [{"input": "", "output": "二魔不用精细伶俐，差常随伴当巴山虎、倚海龙，请老奶奶吃唐僧肉，就带幌金绳，要拿孙行者。《悟真篇》曰：“四象五行全藉土”。又曰：“《离》、《坎》若还无戊己，虽含四象不成丹。”盖土之为物，所以和四象、合五行，为五行四象之母，但有先天后天之分。先天之土为真意，后天之土为妄意。其土成圣，为圣母；假土为魔，为魔母。压龙洞老狐，是假土而压生气，故为后天阴阳之母。行者为心猿，道心也，妄意之假土一动，道心受伤，故魔以幌金绳要拿孙行者。龙为性，虎为情，虎巴山而张狂，龙倚海而凶恶。此后天气质之性情，非先天真空之性情，故为阴阳二魔之常随伴当，又为请狐疑妄意之使者。提纲“魔头巧算困心猿”者，是言气质之性情一动，意念不定，如绳之交错荡幌，悬虚不实，而道心有困矣。“行者在旁听的明白。”是不识不知，静中悟的气质之发，而不为假者所瞒矣。因其悟的假，故将二妖打作一团肉饼，不使假龙假虎巴倚作怪而起妄意。因其悟得假，故能变假诱假，打死老狐之妄意，而得金绳，倚假以归真。因其悟得假，故能假中用假，以一赚两。魔头不识，倾心拜叩，输诚恐后。此等作用，皆袖里机关，惟举高明远见者知之。“八戒吊的高，看的明”，此其证耳。"}]}
{"conversation": [{"input": "", "output": "“行者不吃唐僧肉”，是不在肉皮幻囊上做作也；“要割八戒耳朵下酒吃”，是戒慎恐惧，在不睹不闻处用功也。《悟真》云：“休施巧伪为功力，认取他家不死方。壶内旋添延命酒，鼎中收取返魂浆。”识的他家不死方，则能延命，能返魂，有无不立，色空不拘，满洞红光，聚则成形，散则成气，而变化无端矣。何以行者与魔相争，使幌金绳扣魔头而反为魔扣乎？金丹之道，有当紧者，有当松者。紧者，本也，为先；松者，末也，为后。物有本末，事有终始，知所先后，则近道矣。葫芦属心，净瓶属身，金绳属意。欲修其身，先正其心；欲正其心，先诚其意。是诚意宜先宜紧，正心修身宜后宜松。先得葫芦净瓶，后得金绳，是宜紧者反松，宜松者反紧，谓之不知松紧。不知松紧，所以出不得魔之圈套。然欲诚其意，先致其知，金箍棒变作钢锉，把圈子锉作两段，脱将出来，是格物而知至矣，知至而松紧之法可得。知其松紧之法，于是而诚意，则意可得而诚矣。行者变小妖以真用假，粗中取细，真绳笼在袖里，假绳递与那怪，是知至而意诚。意诚则真土复还，假土自灭，主宰在我，从此而正心修身可不难矣。故曰：“大圣得了这件宝贝，急转身跳出门来，现了原身，高叫妖怪。”夫现原身者，示其真土在我也；高叫妖怪者，示其假土在彼也。真假分明，腾挪变化，颠之倒之，纵横逆顺莫遮拦。行者孙，者行孙，孙行者，颠来倒去，总是一行，总是一孙。一而三，三而一，三家一气，意诚而心即正。故入葫芦，出葫芦，随心变化，出入无疾。\n最妙处是行者装入葫芦内一段，古人云：“一毫阳气不尽不死，一毫阴气不尽不仙。”入葫芦叫娘，所以穷取生身之处，叫天所以还其父母未生以前，化孤拐所以化其偏倚之行，化腰节所以归于中正之道，故曰：“化至腰时都化尽了。”“拔一根毫毛，变作半截身子。”正一毫阴气不尽不仙；真身变蟭蟟出外，正一毫阳气不尽不死。又却变作倚海龙，正于一毫阴气不尽处，而倚假以修真也。因其倚假修真，故两魔不知真假，左右传杯，全不防顾，而行者藏真于假，无不随心所欲。意诚而心正，心正而人心已化为道心。大圣撤身走过，得了宝贝，心中暗喜道：“饶君手段千般巧，毕竟葫芦还姓孙。”噫！千变万化，总在一心；千变万化，总是一孙。但在真假上分别耳，认得真假，则假亦归真；认不得真假，则真亦成假。真变假者为魔，假变真者为圣，是在修道者善于腾挪变化，神明默运耳。"}]}
{"conversation": [{"input": "", "output": "篇中毫毛变葫芦，变金绳，变小妖，变轿夫，变假身，妖怪皆不能识。修行者，若识得真中用假，倚假修真，则诚意、正心、修身之道得，左之右之，无不宜之矣。\n诗曰：\n休施巧伪枉劳心，别有天机值万金。\n扑灭狐疑真土现，腾挪变化点群阴。\n第三十五回　外道施威欺正性　心猿获宝伏邪魔\n悟元子曰：上回诚意正心，假归于真，已是道心用事。此回实写道心点化群阴之火候。\n篇首一诗，言修道者本性圆明，俯视一切，翻身之间即可跳出网罗。但此性非空空无为即可了事，须要在大火炉中煅炼成就，方能变化不测，长生不死。盖修炼之法，非可强制，当随气运，转浊而归清，返朴还淳。贞下起元，由东家而求西家，自西家而归东家，东西相会，金丹到手，方得逍遥物外，一点灵光注于太空，万物不得而伤，造化不得而移。故曰：“此诗暗合孙大圣的道妙。”犹言孙大圣即是本性，本性即是道心。本性者，体也；道心者，用也。体不离用，用不离体，本性得道心，自然一点神光注空，千变万化，无处不通。故曰：“他自得了那魔真宝，溜出门外，现了本相，厉声叫门。”此道心发现，正当消化人心之时。前盗金绳，是从妄意中盗回真意，此是从人心中盗回道心。真意复，则道心可复；道心复，则人心可灭。\n行者真葫芦，真心也，真心即是道心；妖怪假葫芦，假心也，假心即是人心。道心者，阴中之阳，为雄葫芦；人心者，阳中之阴，为雌葫芦。“老君解化女娲，炼石补天。”是阴中藏阳，以阳解阴。《坎》中之戊土，点化《离》宫之巳土，借实以补虚也。“妖精说补到《乾》宫缺地，见昆仑山下一缕仙藤，结着个紫金红葫芦。”《乾》宫缺地，即《离》也。一个紫金红葫芦，即《离》中虚也。是直以《离》宫修定，空守人心，即是补天之道矣。行者说：“补完天缺，行至昆仑山下，有根仙藤，结着两个葫芦。我的是雄，你的是雌。”两个葫芦，一《离》一《坎》也。《坎》中满为道心，《离》中虚为人心，以道心之真雄，化人心之假雌，方是炼石补天之妙道，而不落于顽空寂灭之学。“行者将真葫芦底儿朝天，口儿朝地，叫银角。银角应了一声，倏的装在里面。”正《坎》、《离》颠倒，以真化假之妙。人心已化，纯是道心，复见天良本性，非补天而何？本性既复，圣胎有象，可以无为，温养十月，待时而脱化矣。故曰：“等老孙发一课，看师父什么时候才得出门。”这个天机秘密，本诸《周易》文王、孔子圣人、桃花女先生、鬼谷子先生，口口相传，心心相授。彼一切执人心，不知死人心，自取灭亡者，闻的此言，能不慌的魂飞魄散，跌倒在地，放声大哭乎？"}]}
{"conversation": [{"input": "", "output": "夫人心具有识神，为生生死死之根蒂，人心不死，道心不生，因死的人心，方能生的道心，道心常存，人心永灭，死人心，正所以生道心。故八戒道：“妖精莫哭，请我师徒下来，与令弟念卷《受生经》。”既云人心已死，道心常存，何以行者与老魔争战，老魔一扇子，平白地扇出火来？夫人心虽死，犹有后天气质之性未化，足为道累，若不将此气质化过，虽有道心，大道在望，未许我成。故曰：“大圣见此恶火，却也心惊。”当斯时也，急须腾挪变化，弃其假而脱其真，救其真而灭其假，庶乎火光可化为金光，妖洞可变为净瓶矣。\n“老魔哭入洞中，静悄悄莫个人影，独自个坐在洞中，伏在石案之上，昏昏默默睡着，芭蕉扇褪出肩头，七星剑斜倚案边。”正气质之性，动极而静，可以返真之时。“行者轻轻上前，拔了扇子，回头就走。”是将气质根尘之性，连根拔出，不容丝毫留于方寸之中，以为后累也。既云连根拔去，则魔即可当时扫除，何以又有一场好杀？夫人自先天失散，后天用事，识神作妖，带有历劫根尘，与夫秉受气质之性，更有现世积习之气，内外纯阴，掩蔽先天真阳，虽人心气质之性消化，若积习之气未能消灭，犹有后患。积习之气，即妄情也。\n“这一场好杀”，即真情妄情相混之象。其曰：“宝剑来，铁棒去，两家更不留仁义。”宝剑者，妄情之杀气；铁棒者，真情之正气。真妄相逢，真欲灭假，假欲伤真，故不留仁义也。“一翻二复赌输赢，三转四回施武艺。”一为水，二为火，三为木，四为金。一翻二复，三转四回，水火木金，由假而变真也。“盖为取经僧，灵山参佛位。致令金火不相投，五行错乱伤和气。”金丹之道，务期金火同宫，金遇火而还元，火遇金而返本，九还七返，五行自然攒簇而相和。其不和者，皆由取经之人不明火候，而金火不能同宫，五行错乱而不相和。“交锋渐渐日将晡，魔头力怯先回避。”夫天下事邪正不并立，真假不同途，虽真假邪正相争，到底假不胜真，邪不胜正。老魔敌不住大圣，理固然也。但妄情之为害最大，若不能消灭殆尽，虽能一时勉强制伏，解妖之困，食妖之食，未免尚在妖洞。有时潜发，以一妄而会诸妄，以一情而起诸情，狐朋狗党，复伤真情。老魔会集压龙洞大小女妖与狐阿七，此其证也。"}]}
{"conversation": [{"input": "", "output": "狐者，疑惑不定之意。“阿七”者，七情也。因妄情起而意不定，意不定而情愈乱，七情并起，为祸最烈。然幸其水、火、木、土已皆返真，虽有外来积习之余孽，亦可渐次而化。“叫沙僧保师父”者，谨于内也；“着八戒同出迎敌”者，御其外也。谨内御外，内外严密，狐疑可除，妄情可化。燥金归于净瓶，声叫声应，绝不费力。七星剑也归了行者，五贼化为五宝，假五行尽返为真。五行攒簇，四象和合，山已尽，妖已无，出妖洞上马走路，无阻无挡矣。\n“老君变瞽”者，说明五宝来由。二童偷宝下界，可知先天交于后天，五宝即转为五贼，而与妖作怪矣。然其所以与妖作怪者，皆由主人公不谨，纵放家奴，约束不严，而妖之怪之。其曰：“非此不成正果”者，正以示无假不能成真，非邪无由复正，借后天炼先天，借先天化后天。彼一切盲修瞎炼，妄想身闲，曰非净，而在皮囊上用功夫者，皆是不知后天阴阳五行之魔难。此中机密，惟天纵之大圣心中了然。\n老君收得五件宝贝，五行攒簇，合而为一。“揭开葫芦净瓶，倒出两股仙气，化为金银二童子，相随左右。”阴阳混化，假变为真，到此地位，圣胎完成，霞光万道，缥缈同归兜率院，逍遥直下大罗天，大丈夫功成名遂，岂不快哉！\n诗曰：\n五行攒簇已通灵，别立乾坤再炼形。\n剥尽群阴无滓质，虚空打破上云 。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第三十六回　心猿正处诸缘伏　劈破旁门见月明\n悟元子曰：上回结出五行归真，阴阳浑化，方是金丹之妙旨。然诸多旁门，以假乱真，学者不能识认，未免为时师所误。故此回先批其旁门之妄，而直承先天之学也。\n篇首行者“备言老君之事”，是言先天之学，须要万有皆空，脚踏实地，自有为而入无为，方能入于神化之域。倘悬虚不实，步步生心，又怕山势崔巍，又怕有魔障，胡思乱想，虽上路四五个年头，犹如未出大门一般，岂不令有识者呵呵大笑乎？曰：“定性存神，自然无事。”曰：“且自放心前进，还你个功到自然成也。”盖定性存神，自无魔障；放心前进，自见功效。故“师徒玩着山景，信步行时，早不觉红轮西坠，已到宝林矣。”“红日西坠”，即皓魄东升之时，为阴阳交接之关。阴阳交接，即是阴阳相和。阴阳相和，其中生气不息，万宝毕集，所谓众妙之门，又谓元牝之门。这个门在恍惚杳冥之间，若非放心而不执心者不能见。\n“此山凹里一座寺院，上有五个大字，乃是‘敕赐宝林寺’。”此大书特书，示人以真宝聚积之处，使学者留心细认，而不可当面错过也。何以见之？“山门里，两边坐着一对金刚”，此乃真阴真阳之法象。“二层门内有四大天王”，此乃金、木、水、火之四象。“三层门里有大雄宝殿”，此乃太极涵万象，道之体。“后面有倒座观音普渡南海之相”，此乃回光返照，道之用。有体有用，真宝在是，谓之宝林寺。是耶？非耶？若有人于此处，讨问出个消息，安身立命，可以脱轮回，超生死。奈世人为尘缘所迷，不自醒悟，甘入轮回者，何哉？故三藏见装塑的鱼、鳖、虾、蟹，点头叹道：“鳞甲众生都拜佛，为人何不肯修行？”言此宝林寺人人俱有，个个都见，不肯修持，空有宝林之名，而无宝林之实，诚不如龟、鳖、虾、蟹者多矣。"}]}
{"conversation": [{"input": "", "output": "僧官不方便，使声势，骂尽世间炎凉和尚、败坏教门之辈。噫！佛氏开方便门，使人人为菩提萨埵，今入其门而不知其门，住于宝林之地而不知其中有宝，作孽百端，可不哀哉？此行者不得不打破门扇，为一切迷徒指条明路。曰：“赶早地将干净房子，打扫一千间，老孙睡觉。”盖世人不知自己有宝者，皆因贪、嗔、痴、爱，积满中怀。“打扫干净”，是不容一物留于方寸之中也。“老孙睡觉”，是使其早自觉悟，须当假中寻真，以不方便变而为方便也。曰：“和尚不方便，你就搬出去。”曰：“和尚莫处搬，着一个出来打样棍。”此等闲言冷语，耳提面命，棒喝之至。一切寂灭顽空、参禅打坐、口头三昧、师心自用、不知方便者，可以猛醒回头矣。\n“和尚排班迎接，有的披了袈裟，有的着了偏衫，有的穿一口钟直裰，十分穷的，把腰裙披在身上。”总言其酒肉和尚，衣裳架子，外面妆严，内无实学，虽居宝林，甘入下流，即有现在家当，不能享受，真所谓一裹穷汉，能不为高明者所暗笑乎？“僧官磕头，众僧安排茶酒饭，铺设床帐。”此心猿一正，诸缘俱化，大开方便之门矣。“禅堂中灯火光明，两梢头铺设藤床。”是除去无明之障碍，而渐入自在之佳境。参微求妙，辨理寻真，正在此时。\n“唐僧出门小解，见明月吟诗，其曰：‘万里此时同皎洁，一年今夜最明鲜。今宵静玩来山寺，何日相同返故园。’”是直以空空一性之静，希望返归本原，而不知有阴阳相当，两国俱全之妙谛，只可谓之小解，不可谓之大解。故行者道：“师父只知月色光华，心怀故里，更不知月中之意，乃先天法象之规绳也。”盖先天消息，阳中生阴，阴中生阳，先取上弦金八两，次取下弦水半斤，以此二八合而成丹，以了大事，其法象与月之盈虚相同。故曰：“我等若能温养二八，九九成功，那时节见佛容易，反故园亦易。”言得此真阴真阳两弦之气，煅炼成丹，吞而服之，点化群阴，方可以归根复命，返本还元，从有为而入无为，渐至神化，登于如来地位。否则，空空一性，焉能深造自得以归大觉？\n行者诗云：“‘前弦之后后弦前，药味平平气象全。采得归来炉里炼，志心功果即西天。”此言采取水中金一味，煅炼成真，还为纯阳，功成果正，即是西天，此外更无西天可到也。\n沙僧诗云：“水火相搀各有缘，全凭土母配如然。三家相会无争竞，水在长江月在天。”此言《坎》、《离》药物，须赖中土调和，方能水火相济，三家相会，合为丹元。圆陀陀，光灼灼，如月在天中；净倮倮，赤洒洒，似水在长江矣。"}]}
{"conversation": [{"input": "", "output": "八戒诗云：“缺之不久又团圆，似我生来不十全。他都伶俐修来福，我自痴愚积下缘。但愿你取经还满三途业，摆尾摇头直上天。”此言先天秘旨，始则自缺而圆，阴中生阳以结胎；既则自圆而缺，阳中用阴以脱胎。一逆一顺，盈虚造化在内，不得长圆而不缺，所以为不全。然须用火得宜，毫发无差，取真消假，摆去后天阴浊之物，复还先天根本之性，即可以出凡笼而入圣域矣。\n三徒所言，纯是天机，其中包含先天、后天造化。三家相会，四象和合，五行攒簇，还丹大丹，有为无为，下手窍妙，火候时刻，无不详明且备。批破一切旁门，直登千峰顶上，真是大法大解。彼三藏只以一性而望成道者，瞠乎其后矣！\n噫！一性且不能了道，何世之愚徒终身念经而妄想超脱者。彼安知经在于取，不在于念？若只曰念，吾不知所念者是那卷经儿？岂不令人可笑哉？\n诗曰：\n身在宝林莫问禅，心猿正处伏诸缘。\n中和两用无偏倚，明月当空照大千。\n第三十七回　鬼王夜谒唐三藏　悟空神化引婴儿\n悟元子曰：上回阐扬金丹始终妙旨，则知非空空一性者所可能矣。然不空则必有果，欲知其果，须在生身之处，辨别是非邪正，方能返本还元。此回和下二回，发明道之顺逆，使人溯本穷源，从新修持，依世法而修道法也。\n篇首“三藏坐于宝林寺禅堂中，灯下念一会经，直到三更时候，虽是合眼矇眬，却还心中明白。”此即宝林之地，幽明相通，阴中生阳，《坤》下复《震》，为吾身中之活子时也。“梦中见一条汉子，浑身上下水淋淋的。”此《坎》卦之象，《坎》外阴而内阳。“一条”，象中之一实；“上下水淋淋”，象外之二虚。又浑身水淋，《坎》为水也。《坎》中一阳，为先天真一之气，此气隐而不现，因有半夜地雷震动，阴阳相感，激而有象，乃足以见之。其曰：“梦中见”者，先天之气，在于恍惚杳冥之中，贤者过之，愚者不及，每每不识，当面错过。故那人道：“师父，我不是妖怪邪魔，你慧眼看我一看。”是欲叫人细认《坎》中一阳，为先天正气，而不得以后天妖邪视之也。\n“头戴冲天冠”，上偶也。“腰系碧玉带”，中实也。“身穿赭黄袍”，外土也。“足踏无忧履”，下虚也。“手执白玉圭”，《坎》中孚也。“面如东岳长生帝”，《坎》中一阳，能使“帝出乎《震》”也。“形似文昌开化君”，《坎》中真水，为万化之根本也。“家住正西，离此四十里，号乌鸡国”，正西金之方，四十金之数，《坎》中一阳属于金也。"}]}
{"conversation": [{"input": "", "output": "乌鸡国为《离》，《坎》中一阳，自《离》宫来也。何以见自《离》来？“五年前，天旱三年”。五者，《乾》之九五，刚健中正，大人之象。“天旱三年”，自五而前进于上，亢阳也。“钟南全真”，即亢阳之义。“请他祈雨”，阳极则必以阴济之。“只望三尺雨足”，三阴而配三阳，地天交《泰》，则始物生物，万物因之而被恩。“多下二寸”者，阴胜于阳也。“国王、全真八拜作交，同寝食者二年。”《乾》纯则必交于《坤》，《乾》、《坤》一交，《乾》受《坤》之阴气，中虚而成《离》；《坤》食《乾》之阳气，中实而成《坎》。《坎》中孚，为万物之生气，故游春赏玩，八角琉璃井中，有万道金光也。\n“推下井去，石盖井口，拥上泥土。”《艮》为石，又为土之高者，上《艮》下《坎》，棧为《蒙》。《坎》陷真宝，阳入阴胞，蒙昧不明，一者以掩蔽，世人莫知之矣。“移一株芭蕉栽在上面”，芭蕉为风木，属于《巽》，上《巽》下《坎》，椱为《涣》。真宝既陷，蒙昧不明，阴阳散涣。由是先天入于后天，后天乱其先天，真者埋藏，假者当权，是全真窃乌鸡之位，国王入八角之井，邪正不分，以假欺真，大失本来面目。此落井伤生冤屈之鬼，不得不赖大圣辨明也。既赖大圣辨明，何以谒三藏？此不可不辨。三藏为性，大圣为命。无思无为，三藏有之；取《坎》填《离》，非大圣莫施。此隐示一性不能成真，必了命方可以复本。其谒三藏，是欲三藏求大圣，尽性而至命也。故曰：“你手下有个齐天大圣，极能斩妖降魔。”此语可以了了。\n“本宫有个太子，是亲生的储君。”此太子乃《震》也，《震》为《乾》之长男，本《乾》宫所生。先天《乾》居南，《坤》居北。《乾》、《坤》交媾，一阳走于《坤》宫，变为后天《坎》、《离》，《乾》称于西北，《坤》迁于西南。《乾》为老阳，《坤》为老阴，老阴老阳处于无为，《兑》金代母而行事，《震》木继父而现象。然其所以使不远复，而“帝出乎《震》”者，《坎》中一阳为之，《震》下之阳即《坎》中之阳。曰：“亲生储君”者，后天《坎》中之阳，即先天《乾》宫之中实。既为《乾》实，则此一阳，即统《乾》之全体，《震》为《坎》之亲生，理有可据，且水能生木，非亲生而何？若以本宫太子为《坎》中一阳作解，非仙翁本意。"}]}
{"conversation": [{"input": "", "output": "“禁他入宫，不能与娘娘相见。”先天为后天邪阴所隔，中无信行，母不见子，子不见母矣。“鬼王恐不信，将手中白玉圭放下为记。”白玉圭为《坎》中孚，孚者信也。《坎》中一阳，中有真土，“圭”者二土合一。不信因全真窃位，记圭乃真阳一现。《坎》中之阳，不能自现，必借《震》雷而出，故将白玉圭叫太子看见，睹物思人也。“此仇必报”者，报即报复，即一阳来复也。有此一《复》，长子继父体，因母立兆基，母子相见，戊己二土，合而为一，共成刀圭，金丹有象，生身之道在是。故曰：“我托梦于正宫皇后，叫他母子们合意，好凑你师徒们同心。”母子属内，师徒属外，内为体，外为用，彼此扶持，人我共济，内通而外即应，外真而内即成，内外相信，邪正分明，大事易就。\n噫！鬼王一篇言语，顺行逆用之天机明明道出，真足以点枯骨而回生，破障翳而明眼，三藏能不绊一跌而惊醒乎？三藏道：“我刚才作了一个怪梦。”言不知生身之处为真觉，即不知生身以后为怪梦。知得才作了一个怪梦，而不梦之事可得而知矣。行者道：“梦从想中来，心多梦多，似老孙一点真心，专要见佛，更无一个梦儿到我。”可见多心即是梦，若一无心，便是真心，真心无梦，即或有梦，亦是见真之梦。三藏道：“我这梦不是思乡之梦。”不是思乡梦，而梦真矣。“将梦中话一一说与行者。”金丹大道，万劫一传，人所难得，若有得之者，真是梦想不到之事，下手速修犹恐太迟。“一一说与行者”，知之还须行之也。所以行者道：“他来托梦与你，分明是照顾老孙一场生意，必然有个妖精，等我替他拿住，辨个真假。”顿悟者，渐修之起脚；渐修者，顿悟之结果。顿悟之后，不废渐修之功，修真灭假，借假全真，真假分明，本立道生，生生不已，则长生而不死，是谓一场生意。否则，空空一悟，而不实行，则真假相混，理欲相杂，生生死死，生死不已，则有死而难生，是谓一场死意。若欲转死为生，辨别真假，舍老孙，其谁与归？"}]}
{"conversation": [{"input": "", "output": "“月光中放着一柄白玉圭，行者道：‘既有此物，想此事是真。’”月光中白玉圭，《坎》中真阳也。一经说破，明明朗朗，失去故物，现在眼前，不待他求，直下承当，真实不虚。“行者拔根毫毛，变做个红金漆匣儿，把白玉圭放在内。本身变做二寸长的小和尚，钻在匣内。”此变天机秘密，非人所测。红金漆匣儿为《离》，二为火，故色红。《离》本《乾》金之体，故为红金漆。匣者中空，《离》中虚也。白玉圭放在匣内，取《坎》中之一阳，填《离》宫之一阴，流戊就己，二土合为刀圭，即老子所云“恍兮惚兮，其中有物；惚兮恍兮，其中有象；杳兮冥兮，其中有精；其精甚真，其中有信”也。行者变二寸长的小和尚，钻在匣内，以大变小，以一变二，大小无伤，两国俱全，一而神，两而化，神化不测，正引婴儿之大机大用，而非可以形迹求者。变的宝贝，能知一千五百年过去未来之事，名为“立帝货”。此三五合一，圆陀陀，光灼灼，净倮倮，赤洒洒，乃象帝之先，诚立帝之奇货贵宝，所以为头一等好物。\n“行者变白兔儿，在太子马前乱跳。”兔者，阴中之阳，乃月生庚方之象。“太子一箭正中玉兔，独自争先来赶，只在面前不远。”此一阳来复，不远复也。“太子问三藏是那方来的野僧，三藏道：‘是东土上雷音拜佛求经进宝的和尚。’”由东上西，凡以为取经之故，取经正所以进宝。取之由西而回东，进之自彼而还我，示其他家有宝也。太子道：“你那东土虽是中原，其穷无比，有甚宝贝？”东者我家，西者他家，我家之宝，自有生以来，寄体他家，犹虎奔而寓于西，迷而不返，是西富而东贫。“东土有甚宝贝？”示其我家无宝也。宝为何宝？即水中之金；水中之金为真阳，即生身之父。真阳失陷，不知复还，即为不孝。三藏说“父冤未报枉为人”，堪足为古今来修道者之定评。\n“行者跳出匣，太子嫌小，行者把腰一伸，就长有三尺四五寸。”“小”为二，二属火；“一伸”，一属水；“三尺”，三属木；“四五寸”，四属金，五属土。言此先天一气，从虚无中跳出，其形虽微而不著，然其中五行俱全，五德俱备，而非可以浅窥小看也。“行者长到原身就不长”，乃安其身于九五，刚健中正，纯粹精也。行者道：“你那国之事，我都尽知，我说与你听。”盖金丹大道，须要知始知终，始终洞彻，纤毫无疑，方能一往成功。否则，知之不确，见之不真，枉费功力，焉能成丹？噫！欲知山上路，须问过来人。倘不求师诀，而私度妄猜，何由辨得真假，分得邪正？知之且不能，何况于行？“我说与你听”一句，可以了了。师何所说？所说者，先天后天之真假耳。"}]}
{"conversation": [{"input": "", "output": "“五年前全真祈雨，后三年不见全真，称孤的却是谁？”盖言先天《乾》阳九五，位乎天德而全真；后天一《姤》，女德不贞而有假。不见全真，则必称孤者是全假。乃太子不知个里消息，反以为三年前摄去白圭者是全真，三年后坐皇帝者是父王，未免以真为假，以假为真。假且不知，真何能晓？此“行者闻言，而哂笑不绝”也。笑者何？笑其此中别有个秘密天机，而真假立判。学者若不将此天机，审问个真实，何以能救真？何以能除假？“太子再问不答，行者道：‘还有许多话哩！奈何左右人众，不是说处。’”盖生死大道，至等至贵，上天所秘，只可暗传秘授，而非可与人共知共闻者。\n“太子见他言语有因，退出军士。”是已认得行者高明，为人天之师，可以闻道之机。故“行者正色上前道：‘化风去的是你生身之老父，现坐位的是那祈雨之全真。’”正以过去佛不可得，现在佛不可得，未来佛不可得，三佛既不可得，则必现在者是假，而非真。知其现在之假，则一千五百年过去、未来、现在之真，可以顿悟而得之。而太子乃不自信，以为乱说者，何也？特以言语不通，无以示信，而难以认真。“行者将白玉圭双手献与太子”，是授受已真，言语相通，可以辨得真假之时。而太子犹以为骗我家宝贝之人，不能辨别者何也？是必有故焉。当未闻道，急欲求其知；既已悟道，急欲求其行。倘空悟而不实行，虽有一信而无结果，犹是睡梦中生涯，与不信者相同，有甚分晓？故行者说出真名，唤悟空孙行者，及国王梦中一段缘故，又云：“你既然认得白玉圭，怎么不念鞠育恩情，替亲报仇？”夫修道所难得者，先天真信，既有一信可通，即可于此一信之中勇猛精进，以道为己任，返还真阳，除灭妖邪，不得忘本事仇，自取败亡。\n噫！仙翁说到此处，亦可谓拔天根而凿鬼窟。然犹恐人不识，又写出太子狐疑，行者叫问国母娘娘一段，使人于生身之母处，究其真阳虚实消息耳！何则？自《乾》、《坤》交错之后，真阳失陷，邪魔窃位，而真阴亦被所伤，夫妻隔绝，母子不会，此中音信不通，何以返故园而示同心？太子见圭，父子已有取信之道。然父子主恩，夫妻主爱，恩以义结，爱以情牵，恩不如爱之契，夫妻不相通，即父子不相见。"}]}
{"conversation": [{"input": "", "output": "“行者叫太子回本国，问国母娘娘一声，看他夫妻恩爱之情，比三年前如何？只此一问便知真假。”此乃溯本穷源之论，读者须当细辨。太子得白圭，是已得真阳之信；行者叫问母，复欲见真阴之信。真阳之信，必须从宝林中讨来；真阴之信，还当向本国内究出。真阳在《坎》，具有戊土；真阴在《离》，具有己土。土者，信也。二信相通，阴阳合一，而为真；二信不通，阴阳偏孤，而为假。盖真阴阳本于先天，假阴阳出于后天，惟真阴能知真阳，亦惟真阴能知假阳。不见真阴，不识假阳，亦不识真阳。故欲知生身之父，必先问生身之母。“只此一问便知真假”，确是实理。说到此处，真是脑后着捶，叫人猛醒。故太子道：“是！是！且待我问我母亲去来。”此乃“附耳低言玄妙旨，提上蓬莱第一峰”，直下承当，无容再问。\n“跳起身来，笼了白玉圭就走。”知之确而行之果，大丈夫建功立业，正在此时。何以“行者又扯住，叫单人独马进城，从后宰门进宫见母，切莫高声大气，须是悄语低言，恐走消息，性命难保”。特以金丹大道，乃夺造化、转乾坤之道，鬼神所忌，天人不悦，既知消息，只可暗中潜修密炼，不得在人前高张声气，自惹灾祸，误伤性命。“太子谨遵教命”，可谓善全性命而报师恩者。\n此回细写金丹秘诀，发古人所未发，不特言大道之体用，而且示穷理之实功，诀中之诀，窍中之窍。若有知音，辨的透彻，真假即分，邪正立判，而生身之父母即在现前，成仙作佛，直有可必。吾不知道中学人，听得此言，亦能如太子回心道：“是！是！待我问我母亲去来”否？\n诗曰：\n黑中有白是真阳，生在杳冥恍惚乡。\n若待地雷声动处，神明默运返灵光。\n第三十八回　婴儿问母知邪正　金木参玄见假真\n悟元子曰：上回指明阴阳失散之由，叫人于生身处推究其真假。此回承上细发实理，阐扬奥妙，使人先救其真，以便除假耳。"}]}
{"conversation": [{"input": "", "output": "篇首一诗，包括无穷道理，非可寻常看过。曰：“逢君只说受生因，便作如来会上人。”言人之不能保性命而超脱，皆由生不知来处，死不知去处，醉生梦死，碌碌一生。若有高明之士，晓得个中消息，原其始而要其终，于受生之处辨的真实，即死我之处分得清白，便可渐登如来地步矣。“一念静观尘世佛，十方同看降威神。”言佛在尘世，不在西天，能于尘世中见佛，则为真佛。蠢动含灵，与我一体，无所分别，能于十方中同看，则得不神之神，而为至神。释典云：“百尺竿头不动人，虽然得入未为真。百尺竿头更进步，十方世界是全身”者是也。“欲知今日真家主，须问当年阿母身。”言未生身处，阴阳合体，父母两全；生身以后，阴孤阳寡，真中有假。欲知今日家主如何是真，须问当年阿母何者是假？辨出真假，则真者是生，假者是死，而受生之因可知矣。“别有世间未曾见，一行一步一花新。”言此生身之道，人所难知，若有知得者，虽愚迷小人，立跻圣位，由卑登高，下学上达，而一行一步，如花之开放而日新矣。昔佛祖修丈六金身者，此道；达摩只履而西归者，亦此道。岂若分之二乘顽空之小道乎？\n“娘娘作了一梦，记得一半，忘了一半。”此处无人知得。紫阳翁曰：“上弦金八两，下弦水半斤。两弦合其精，乾坤体乃成。”金丹之道，一阴一阳之道，阴阳相停，二八相当，合而为丹。中悬一点先天之气，从无而有，凝结圣胎，超出天地以脱生死。倘阳求而阴不应，阴求而阳不随，彼此不通，造化何来？真主失陷，妖邪夺位，虽有真阴，则孤阴不生，独阳不长，有一半而无一半，何以能了其道而成其真？“记得一半”者，即下弦阳中真阴之一半；“忘了一半”者，必须还求阴中真阳之一半。\n太子问娘娘三年之前，与三年之后夫妻之事。娘娘道：“三载之前温又暖，三年之后冷如冰。枕边切切将言问，他说老迈身衰事不兴。”此中滋味，须要尝探。盖三载之前，二气 缊，纯一不杂，夫倡妇随，阴阳和合而相得，故曰温又暖。三年之后，两仪错乱，真假不分，孤阴寡阳，阴阳情疏而性乖，故曰冷如冰。“枕边切切将言问”，阴欲求阳也；“老迈身衰事不兴”，阳不应阴也。总以见阴阳相交则得生，阴阳相隔则归死。阴阳交与不交，生死关之。若能悟的生者如此，死者如此，塞其《艮》之死户，开其《坤》之生门，是即婴儿问母，《震》生于《坤》，三日出庚，一阳回还，救活前身之大法门。从此扫荡妖魔，辨明邪正，而生身父母之恩可以报矣。然其所以能报生身之恩者，总在于内外二信之暗通。"}]}
{"conversation": [{"input": "", "output": "《入药镜》云：“识刀圭，窥天巧。”“刀圭”即内外二土之信相合而成，“天巧”即阴阳二八相配而就。识得此戊己二土之信，方能窥得此阴阳二气之巧。“巧”者，奥妙不测，生身造化之天机。“太子取白玉圭，递与娘娘”，戊土之信通于内；“太子问母之后，复返宝林”，己土之信通于外。内外相通，二土合一，阴阳渐有会合之日，生身之道在是。紫阳翁所谓“本因戊己为媒聘，遂使夫妻镇合欢”者，即此之谓。辨别到此，而一切张狂角胜、狷寡孤独、执相顽空，无限野物行藏，可以捻断筋，置于路分而不用矣。夫修真之道，人所难知者，受生之因耳。苟能知之，急须下手，内外共济，先救其真，后灭其假，犹如反掌。此行者欲同八戒捞井中尸首，要打有对头的官事。不然真者未出，而只在假处着力，究是一己之阴，而总未参到奥妙处，则是真假犹未辨出也。\n行者叫八戒，有一桩买卖要做。曰：“妖精有件宝贝，我和你去偷他的来。”此非谎言，恰是实理，《坎》中真阳，乃先天之宝，因妖之来而被陷，已为妖宝，故真者死而假者生。今欲归复其宝，仍当乘妖不觉而去偷，方为我宝，庶能真者生而假者灭。此乃卖假买真之一事，非做此买卖，而真宝难得。“八戒道：‘你哄我做贼哩！这个买卖我也去得，偷了宝贝我就要了。’行者道：‘那宝贝就与你罢了。’”失道者，盗也。其盗机也，天下莫能见，莫能知。不做贼，做不成这桩买卖；必做贼，而这桩买卖方可成的。八戒为木火，具有《离》象，推理而论，水上而火下，水火《既济》，《坎》、《离》颠倒，偷来《坎》中一阳，而归《离》中一阴，宝与八戒，非是虚言。\n“行者叹花园”，是见其败而欲其兴。“八戒筑芭蕉”，是去其空而导其实。“金箍棒放八戒下井”，须知的水中有金。“水晶宫向龙王讨宝”，要识的个里天机。“龙王指尸首为宝贝，八戒呀尸首为死人”，是明示认得真，则死物为活宝；看不透，则活宝即死物。在知与不知耳。故龙王道：“元帅原来不知”，言人皆不知《坎》中一阳为宝，而多弃之也。又云：“你若肯驮出去，齐天大圣有起死回生之意，凭你要甚宝贝都有。”《坎》中一阳，为生仙作佛成圣之真种子，若能驮得出，救得活，则本立道生，千变万化，随心所欲。大地山河，尽是黄芽；乾坤世界，无非金花。是在人之肯心耳。"}]}
{"conversation": [{"input": "", "output": "行者捉弄八戒驮死人，八戒捉弄行者医活人，并非捉弄，实有是理。非八戒不能驮出，非行者不能医活。驮出正以起其死，医活正以回其生。八戒木火，行者金水，外而金木交并，内而《坎》、《离》相济，死者可生，生者不死，为起死回生之真天机。此中妙趣，非深明造化、善达阴阳者，参不到此，辨不到此。假若参到此、辨到此，你只念念那话儿，管他还你一个活人！\n诗曰：\n向生身处问原因，子母相逢便识真。\n金木同功真宝现，法财两用返元神。\n第三十九回　一粒金丹天上得　三年故主世间生\n悟元子曰：上回识得生身之处，即可以死中求活、害里生恩，还元而返本。然或人疑其生顺死安，世间必无此起死回生之术。故此回仙翁叫学者于世法中修道法，于死我处求生机也。\n篇首行者要到阴司里讨国王魂灵，八戒道：“他原说不用到阴司，阳世间就能医活。”盖到阴司里求活，阴司里已无可生之理；阳世间医活，阳世间实有不死之方。夫阳世间之所以能医活者，以其有太上老君九转还丹之妙道在也。若离此道，尽是阴司之路，而别无可医活之法。奈何愚昧之徒，不自回头，为名利所牵、恩爱所结，一旦数尽命终，阎王讨债，莫可抵当，只落得三寸咽喉断，万事一场空，可叹可悲。\n“呆子泪汪汪哭将起来，口里不住的絮絮叨叨，数黄道黑，哭到伤情之处，长老也泪滴心酸。”一哭之中，包含无数苦情，讥讽多少痴汉！若人悟得哭中意，便是千峰顶上人。\n“行者到离恨天兜率宫，老君吩咐看丹的童儿仔细，偷丹的贼又来了。”言此不死之方，乃盗天地之造化，贼阴阳之气机，非为易得之物。“老君说没有，大圣拽步就走，老君怕偷，把还丹与了一丸。”言此盗机也，先天而天弗违，后天而奉天时。天且弗违，而况于人乎？况于鬼神乎？\n“行者接了丹，回至宝林寺，叫八戒过去，在别处哭。”金丹到手，已有回生之机，何哭之有？“叫沙僧取些水来”，沙僧为真土，土为万物之母，水为万物之本，非土不生，非水不长也。\n“行者口中吐出金丹，安在国王唇内，一口清水冲灌下肚。”“只是一味水中金，但向华池着意寻”也。“有一个时辰，肚里呼呼的乱响。”“莫厌秽，莫计较，得他来，立见效”也。“只是身体不能转移。”“大都全藉修持力，毫发差殊不作丹”也。“元气尽绝，得个人度他一口气”者，“休施巧伪为功力，认取他家不死方”也。“不用浊气而用清气”者，“铅遇癸生须急采，金逢望后不堪尝”也。"}]}
{"conversation": [{"input": "", "output": "“一口气吹入咽喉，度下重楼，转绛宫，至丹田，从涌泉倒返泥丸。呼的一声响亮，那国王气聚神归。”金丹大道，得其真者，一气成功。百日功灵，曲直而即能应物；一年纯熟，潜跃而无不由心。颠倒逆用，无所窒碍；呼吸灵通，其应如响。古人谓“赫赫金丹一日成”，岂虚语哉？\n此一口气，乃先天真一之清气，而非后天呼吸之浊气。学者慎勿以咽喉、重楼等字样，疑为色身之物，故丹经云：“莫执此身云是道，须知身外还有身。”\n“国王翻身叫声师父，跪在尘埃道：‘记得前夜鬼魂来拜谒，怎知今早返阳神。’”盖金丹大道，至简至易，约而不繁，若遇明师诀破，在尘出尘，住世出世，一翻身之间，即可死而复生，阴里还阳，不待他生后世，眼前获佛神通，而当年主人公直下可以再见矣。\n“众僧见那个水衣皇帝，个个惊疑。”天下迷徒，误认幻身为真身，错看水脏为《坎》位，每于肾中采取。殊不知人自《乾》、《坤》破卦而后，先天真气迷失他家，一身纯阴无阳，若执此身而修，焉能得成大道？及闻身外身之说、他家不死之语，多惊之疑之而不肯信，非谓其妄，必言其愚。\n噫！道之不明，吾知之矣，贤者过之，愚者不及。故仙翁不得不借行者现身说法道：“这本是乌鸡国王，乃汝之真主也。”犹言此身外身，乃本来之真主，若离这真主，而别求一个真主，则即非真主。认得这真主，方为辨明邪正；认不得这真主，而邪正犹未辨明也。然真者已见，以真灭假可也，而何以脱了冠带换了僧衣乎？盖真已在我，不妨用假以破假，用假即所以保真。不用真而用假，藏真而不露其机也。所以众僧欲送，行者止住道：“快不要如此，恐泄露事机，反为不美。”则知不泄漏事机，方为尽美。"}]}
{"conversation": [{"input": "", "output": "诗云：“西方有诀好寻真，金木和同却炼神。”西方之诀，即金丹大道之诀。得此真诀，方可寻真；不得真诀，不可寻真。何则？得真诀而阴阳相和，刚柔得中，方可炼精一之神矣。“丹母空怀懵懂梦，婴儿长恨赘疣身。”《坤》土失真，无由会其《乾》金，已无资生之德，而空怀懵懂不明之梦。《震》木隔绝，是已流于外院，早失恃怙之恩，而长恨赘疣幻化之身矣。“必须井底求原主，还要天堂拜老君。”言必须寻出《坎》中之阳，以点《离》宫之阴，方能全得先天一气，而归根复命。然《坎》中之阳，不得老君九转金丹之道，而未可以归之、复之。“还要”者，离此金丹之道，而必不能也。“悟得色空还本性，诚为佛度有缘人。”色者，非世之有形之色，乃不色之色，是为妙有；空者，非世之顽空之空，乃不空之空，是为真空。若悟得真空含妙有，妙有藏真空，真空、妙有归于一性，则了命而了性，有为而无为，即是与佛有缘，而为佛度矣。此金丹之始终，大道之本末，在尘世间而有，在人类中而求，老君非自天生，释迦不由地出，是在人之修之炼之耳。\n提纲所谓“一粒金丹天上得”者，言此金丹大道，为天下希有之事，人人所难逢难遇者。若一得之，犹如从天而降，当自尊自贵，怀宝迷邦，不得自暴自弃，有获天谴。“三年故主世间生”者，言修炼大丹，还系圣贤事业、丈夫生涯，依世法而修道法，不拘在市在朝。非等夫采战、炉火、闺丹、顽空、执相，一切鸡鸣狗盗、暗渡陈仓之辈。所谓“世间生”三字，提醒世人者多矣！\n“魔王欲取国王之供，行者代叙”一篇，其中先天失散聚合之机，跃跃纸背。最着紧处，是“转法界，辨假真”六字。“转法界”，是期于必行；“辨假真”，是期于必悟。悟以为行，行以全悟，非悟不行彻，非行不悟彻，一而二，二而一。行者降魔，是悟而行也。行者何以“叫大家认了旧主人，然后去拿妖怪”？盖认得真者，方可降得假，“西南得朋”也；“魔王逃了性命，径往东北上走”，“东北丧朋”也。是明示生我之处还其元，死我之处近其本也。\n噫！主之真假易认，师之真假难识。易认者，果遇明师，一口道破他家《坎》中之阳，即知我家《离》中之阴，而真假立判。难识者，旁门三千六百，外道七十二品，指东打西，穿凿圣道。或有指男女为《坎》、《离》者，或有指心肾为《坎》、《离》者，或有指子午为《坎》、《离》者，或有指任督为《坎》、《离》者。如此等类，千条万条，以假乱真，以邪混正，一样讲道论德，为人之师，谁真谁假，实难辨认。"}]}
{"conversation": [{"input": "", "output": "祖师慈悲，借八戒说道：“叫念念那话儿，不会念的便是妖怪。”盖金丹大道，有口传心授之妙，一得永得，非同旁门曲径，虽真假之外样难辨，而真假之实理各别。果是真师，密处传神，暗里下针，一问百答，句句在学人痛痒处指点，言言在学人头脑处着紧，是为会念那话儿。若是假师，妄猜私议，口头虚学，及其问道，九不知一，口里乱哼，是谓不会念那话儿。会念那活儿是真，不会念那话儿是假。此真假之别，照妖之镜。\n吾愿世之学道者，速举照妖镜，照住青毛狮子，勿听妄猜私议之邪说淫辞。而误认后天之人心为真，先天之真阳为假；现在者为真，化风者为假也。\n诗曰：\n金丹大药最通神，本是虚无窍里真。\n窃得归来吞入腹，霎时枯骨又回春。\n第四十回　婴儿戏化禅心乱　猿马刀圭木母空\n悟元子曰：上回结出欲辨道中真假，须赖明师传授之真，是道之求于人者也。然道之求于人者已得，而道之由于己者不可不晓。故此回和下二回，极写气质火性之害，使学者变化深造，而自得真也。\n篇首“行者把菩萨降魔除怪之事，与君王说了，叫上殿称孤”，是真假已明，正当正位称尊，独弦绝调，超群离俗之时也。“国王请一位师父为君，行者道：‘你还做你的皇帝，我还做我的和尚，修功行去也。’”以见真正修道之士，以功行为重，而不以富贵动心，若今之假道学而心盗蹠者，能不愧死？夫好物足以盲目，好音足以聋耳者，为其心有所也。心一有所，而性命即倾之。\n“三藏见大山峻岭，叫徒弟提防。”是未免因险峻而惊心，心有所恐惧也。故行者道：“再莫多心。”何其了当！盖多心则心乱，心乱则气动，气动则火发。故“师徒们正当悚惧之时，而即有一朵红云，直冒到九霄空里，结聚了一团火气”也。噫！此则悚惧，彼则冒云，出此入彼，何其捷速！当此之时，若非有眼力者，其不遭于妖精之口者，几何人哉？\n“大圣把唐僧搀下马来，三众围护当中。”自明而诚，防危虑险也。故妖精道：“不知是那个有眼力的，认得我了。”以是知妖之兴，皆由心之昧，心若不昧，妖从何来？“沉吟半晌，以心问心。”此即有二心矣，心若有二，不为恶，则为善。举世之人，皆是弃善而行恶。若能去恶而从善，则超世人之一等矣。然此不过人道之当然，而于仙道，犹未得其门也。盖善恶俱能迷人。一心于恶，则邪正不知，必至违天而背理；一心于善，则是非不辨，必至恩中而带杀。噫！恶中之恶人易知，善中之恶人难晓，是心之着于恶而为妖，着于善而亦为妖。"}]}
{"conversation": [{"input": "", "output": "“妖精自家商量道：‘或者以善迷他，却到得手。但哄得他心迷惑，待我在善内生机，断然拿了。’”机者，气机也。气即火，心为火脏，火一动而心即迷，心一迷而火愈盛。为善为恶，同一气机，心之迷惑，岂有分别？\n“妖精变作七岁顽童，赤条条的身上无衣，将麻绳捆了手足，高吊在那松树梢头。”七者，火之数；赤者，火之色。高吊树梢，木能生火。顽童者，无知之谓。是明示心不明，而火即生也。\n“红云散尽，火气全无”，火之隐伏也。“口口声声，只叫救人”，善里生机也。“长老叫去救”，禅心已乱也。“行者道：‘今日且把这慈悲心略收起，这去处凶多吉少。’古人云：‘脱得去，谢神明。’”言机心一生，不分善恶，吉凶系之，是在乎神而明之，方可脱得灾厄，而不为邪妖所误。\n“妖精道：‘我先把那有眼力的弄倒了，方才捉得唐僧。不然，徒费心机也。’”明镜止水，足以挡魔；镜昏月暗，适足起妖。明不倒而昏不来，明一倒而昏即至。此妖费心机，而唐僧被迷也。\n“枯松涧”，松至于枯，木性燥而易生火；“红百万”，红至于万，火气盛而必攻心。“金银借放，希图利息”，心之贪多而无厌；“无赖设骗，本利无归”，心之克吝而难舍。“发了洪誓，分文不借”，心无恻隐而不仁；“结成凶党，明火执杖”，心无羞恶而不义。“财帛尽行劫掳”，足见心之隐忍；“父亲已被杀伤”，诚为心之毒恶。“掳其母而作夫人”，心好色而不好德；“吊其子而叫饿死”，心喜杀而不喜生。妖精一篇鬼言谎言，虽是以善迷人，却是机心为害。其曰：“若肯舍大慈悲，救我一命，回家酬谢，更不敢忘。”此又机心之最工者。然而伎俩机关，虽能哄其俗眼，到底难瞒识者。故行者喝一声道：“那泼物，有认得你的，在这里哩！”夫妖虽祸，若认得则妖不妖，不认得则不妖亦妖。\n“长老心慈，叫孩儿上马。”是已为善机所迷，而禅心乱矣。禅心一乱，失其眼力，则不明。不明而火发，真金能不受克乎？此妖精不要八戒、沙僧驮，而要行者驮也。“行者试一试，只好有三斤十来两。”三为木，十为土，两为火，言木能生火，火能生土，则妖精为心火明矣。行者道：“你是好人家儿女，怎么这等骨头轻？”火性炎上而易飞，非骨轻乎？"}]}
{"conversation": [{"input": "", "output": "诗云：“道德高隆魔障高，禅机本静静生妖。”道高一尺，魔高一丈，理所必然；禅以求静，静反生妖，势所必有。“心君正直行中道，木母痴顽踩外跷。”然静中之妖，惟心君正直，能以行中道而不为妖摄。柔性痴顽，每多走奇径而投于鬼窟。“意马不言怀爱欲，黄婆无语自忧焦。”性迷而脚跟不实，如意马而怀爱欲；心乱而中无主宰，如黄婆而有忧焦。“客邪得志空欢喜，毕竟还从正处消。”客邪之来，由于禅心不定。禅心不定，客邪得以乘间而入。若欲客邪消去，毕竟以定而止乱，以正而除邪，庶乎其有济焉。\n以上即提纲所谓“婴儿戏化禅心乱”之意，禅心一乱，身不由主，为魔所弄。虽有行者浩然之正气，足以掼成肉饼，扯碎四肢，其如忍不住心头火起，一阵旋风，走石飞沙，八戒、沙僧低头掩面，唐僧被摄，大圣情知怪物弄风，赶不上。五行落空，全身失陷，大道去矣，即提纲所谓“猿马刀圭木母空”也。原其落空之故，皆由失误觉察，不知善恶，禅心有乱，不能正心，散火所致。然欲正其心，必先诚其意。沙僧闻行者“自此散了”之语，述菩萨劝化，受戒改名，保唐僧取经，将功折罪之事。是觉察悔悟从前之错，而意已诚矣，意诚而心即正。故行者道：“贤弟有此诚意，我们还去寻那妖怪，救师父去。”然正心诚意之学，全在格物致知。若不知其妖之音信，则知之不真，行之不当，不但不能救真，而且难以除假。\n“行者变三头六臂，把金箍棒变作三根，往东打一路，往西打一路，打出一伙穷神来。”此刚化为柔，东西搜求，探赜索隐，钩深致远，极其心之变通，所谓格物而致知也。“披一片，挂一片，裈无裆，裤无口。”分明写出一个《离》卦楀也。心象《离》，《离》中虚，故为穷神。“披一片”，象《离》之上一奇；“挂一片”，象《离》之下一奇。“裈无裆”，象《离》之中一偶；“裤无口”，象《离》之上下皆奇。总以见有火而无水之象。“六百里钻头号山”，《离》中一阴属《坤》，为六百里。“三十名山神，三十名土地。”二三为六，乃《坤》数。“钻头”者，火之势；“号山”者，怒之气。\n“枯松涧”，比枯木而生火；“火云洞”，喻怒气而如云。“牛魔王儿子”，自丑所穿为午；“罗刹女养的”，从《巽》而来即《离》。“火焰山修了三百年”，是亢阳之所出；“牛魔王使他镇守号山”，是妄意之所使。“乳名红孩儿”，似赤子之无知；“号叫圣婴大王”，如婴孩之无忌。描写妖精出处，全是一团火性，略无忌惮之状，所以为婴、为圣、为大王，而为大妖。格物格到此处，方是知至，知至而意诚心正，从此而可以除假修真矣。"}]}
{"conversation": [{"input": "", "output": "“三徒找寻洞府，沙僧将马匹行李潜在树林深处，小心守护。”是真土不动，而位镇中黄。“行者、八戒各持兵器前来”，是金木同功，而施为运用。故曰：“未炼婴儿邪火盛，心猿木母共扶持。”\n诗曰：\n善恶机心最败行，机心一动燥心生。\n未明这个凶危事，稍有烟尘道不成。\n第四十一回　心猿遭火败　木母被魔擒\n悟元子曰：上回言心乱性迷，邪火妄动。此回言邪火作害，五行受伤也。\n篇首《西江月》一词，极言修性之理，言浅而意深，所当细玩。“善恶一时忘念，荣枯都不关心。”言真性涵空，忘物忘形也。“晦明隐显任浮沉，随分饥餐渴饮。”言当随缘度日，外无所累，内无所绕也。“神静湛然常寂，昏寞便有魔侵。”言神静则外物不入而常寂，神昏则妄念纷生而起魔，不可不谨也。“五行颠倒到禅林，风动必然寒凛。”言五行散乱，各一其性，彼此相戕，最能害真。若能颠倒用之，则杀中求生，害里寻恩，五行一气，即可到清静真空之地。否则，顺其五行之性，认假弃真，如风之动，必然寒凛，未有不伤生害命者也。古仙云：“五行顺行，法界火坑；五行颠倒，大地七宝。”善用者，五行能以成道；不善用者，五行能以败道。善与不善，只在顺逆之间耳。\n篇首“行者、八戒来到火云洞口，魔王推出五辆小车，将车子按金、木、水、火、土安下，手执一杆丈八长的火尖枪”。车者，轮转之物，象火气之盘旋不定。“车子按金、木、水、火、土安下”，火性一发，五行听命，为火所用，即“五行顺行，法界火坑”也。“火尖枪”，象火之锋利；“丈八长”，比火之急速。“行者叫贤姪，那怪心中大怒。”火生之根也。“行者提五百年前，与牛魔王结七弟兄，那怪不信，举枪就刺。”火之起发也。“一只手举着火尖枪，一只手捏着拳头，往自家鼻子上捶了两拳。”此火气内发，上攻头目，内外受伤，把持不定，左右飞揭，无可解救之状。八戒道：“这厮放赖不羞，捶破鼻干，淌出些血来，搽红了脸，往那里告我们去也。”骂尽世间暴燥放赖之徒，真为痛快。“妖精口里喷出火来，鼻子里浓烟迸出，闸闸眼，火焰齐生，五辆车子上火光涌出。”火性一发，身不自主，浑身是火，上下是火，五脏六门，无非是火。“红焰焰大火烧空，把一座火云洞被烟火迷漫，真个是熯天炽地。”火之为害，甚矣哉！\n写“火”一诗，备言邪火为害，显而易见，惟“生生化化皆因火，火遍长空万物荣”之句，读者未免生疑。殊不知天地 缊，则为真火，能统五行而生万物；阴阳乖戾，则为邪火，能败五行而伤生灵。此妖精之邪火，而非天地之真火，真为邪用，真亦不真。"}]}
{"conversation": [{"input": "", "output": "噫！放出这般无情之火，皆由火上炎而水下流，火水未济之故。八戒道：“不济。”又曰：“没天理，就放火了。”言放火者，皆是伤天害理，不济之流。沙僧因不济，而用生克之理争胜。行者道；“须是以水克火。”以水克火，宜其水火相济，而火可不炎。\n何以龙王喷下水，好似火上浇油，越泼越灼乎？此处不可不辨。妖精之火，是三昧真火，在内；龙王之水，乃借来之水，在外。以外之假水，而泼其内之真火，不特不能止其焰，而且有以助其势。行者不怕火，只怕烟者何故？火者，暴性，发于外者也；烟者，怒气，积于内者也。暴性则一发而即退，怒气则蛊久而不化，烟更甚于火也。其所谓“老君八卦炉，《巽》位安身，不曾烧坏，只是风搅烟来，熏作火眼金睛，至今怕烟”。此又有说，言八卦炉真火锻炼，借柔《巽》之风，而得成不坏之躯，风搅烟来，熏成火眼金睛。因回风混合，而乃以韬明养晦，所以怕烟也。\n“那怪又喷一口，行者当不得，纵云走了。一身烟火，暴燥难禁，涧水一逼，弄得火气攻心，三魂出舍。可怜：气塞胸膛喉舌冷，魂飞魄散丧残生！”呜呼！火发于外，烟聚于内。燥火妄动，能使真金消化；怒气生嗔，直叫道心遭殃。一口恶气，伤害性命，至于如此，可不畏哉？“踡跼四脚伸不得，浑身上下冷如冰。”皆是实事，并非虚言。此提纲“心猿遭火败”，金公受伤之因。\n“沙僧抱上岸”，土能生金也；“八戒扶着头”，木能成金也。“推上脚来盘膝坐定”，定神以息气也；“两手搓热”，阴阳须相和也。“仵住他的七窍”，捕灭七情，不容内外而相通也；“使一个按摩禅法”，极深研几，须当按摩而归空也。“须臾气透三关，转明堂，冲开孔窍”，冷气消而和气生也。“叫一声师父啊”，言此处须要记得师父，不得因小愤而误大事，有背当年度引之命言。故沙僧道：“你生为师父，死也还在口里。”生之死之，刻刻当以师父为念，誓必成道以报师恩也。"}]}
{"conversation": [{"input": "", "output": "行者想起“请观音菩萨才好”，可见前之遭火败，皆由不能觉察神观，以致燥性妄动而受害。今欲请观音，是已悟得今是而昨非，客邪之气，渐有消化之机矣。然何以妖精取如意皮袋换上一条口绳，变作一个假观音，哄引呆子装于袋内乎？盖邪火一动，则心不正；心不正，则意不诚；意不诚，而伪妄百出，不得不听命于心。是意者，乃心盛物之皮袋，故曰如意皮袋。欲正其心，先诚其意，此圣经口传，条目之绳墨。今换上一条，则意必不诚可知。意不诚，则必先不能致知。妖精变假观音，是非真知，而为假知，乃失致知之实矣。“呆子忽见菩萨，那里识得真假？这才是见相作佛，即停云下拜。”是真假不分，不能格物也。不能格物，对妖精而说妖精，自然不能致知。不能致知，则意不诚，装于如意皮袋，理有可据。\n噫！意不诚，则心必不正，故不但不能降妖，而且为妖所装。故妖精道：“猪八戒，你有什么手段保唐僧取经？请菩萨降我，你大睁两眼，不认得我是圣婴大王哩！”言不能格物，无以致知。无以致知，则知之不至，而欲意诚心正，即是睁眼瞎子。识不得真心实意，其不为假心假意所装者几希。心意尚且不识，凭何手段而取真经？适以成其圣婴大王而已。\n“行者到洞前，不敢相迎，变作一个销金包袱。”“销金”者，销化其性于无形；“包袱”者，包含一切而归空。先哲云：“人若不为形所累，眼前便是大罗仙。”正行者变销金包袱之意。“妖精不以为事，丢在门内。”此所谓贼不打贫家也。“好行者，假中又假，虚里还虚，拔根毫毛，变作包袱一样。他的真身又变作一个苍蝇儿，钉在门枢上。”妙哉！此变令人莫测。毛变包袱，空无所空也。真身变苍蝇儿，即经云：“专气致柔，能如婴儿”乎！婴儿不识不知，顺帝之则。“钉在门枢上”，是真空妙有，妙有真空，动静如一，止于其所而不迁也。所可异者，行者变蝇儿，是为婴儿，岂妖精非婴儿乎？特有说焉。妖精之婴儿，是无知之燥性；行者之婴儿，是本来之真空。一邪一正，天地悬隔。"}]}
{"conversation": [{"input": "", "output": "“听得八戒在皮袋里呻吟，恶言骂道：‘你怎么变假观音哄我，若我师兄到来，大展齐天无量法，满山泼怪一时擒。解开皮袋放出我，筑你千耙方称心。’”一切迷徒误认肉团顽心为本来之真心，以心制心而收心，妄想成仙作佛，解脱灾厄。是已放心而已，何能收心？不能收心而仍放心，便是呆子不识真假。装入皮袋里面受闷气，而犹说大话骗人，旗论不倒，能不为有识者所暗笑乎？何则？肉团顽心非我本来真心，其中所具者，不过六欲耳。一着此心，则六欲并起，云雾遮空，风生火动，掀兴兴掀，烘烘腾焰，客邪塞满，闷气蒸人。何异使六健将，请来老大王吃肉做寿，可不叹诸？吾愿天下修行者，急须一声飞下闷气皮袋，定住六欲，躲离妖洞，别求个方料可也。\n诗曰：\n暴燥无情不可当，阴阳反复丧天良。\n真心本性同伤损，怎似虚容是妙方。\n第四十二回　大圣殷勤拜南海　观音慈善缚红孩\n悟元子曰：上回言火性飞扬，亢阳为害之由。此回言静观密察，改邪归正之功。\n篇首“行者暗想，当年与牛魔王情同意合，如今我归正道，他还是邪魔。”是明示邪火妄动，皆由根本处不清，根本若清，火自何来？“行者变牛魔王，拔几根毫毛变作几个小妖，充作打围的样子。”是叫在生身根本处作个权便，打点护持，从真化假也。“六妖忽见假牛魔王跪请，行者入洞，坐在南面当中。”不偏不倚，处中以制外也。“妖精说出吃唐僧肉，愚男不敢自食，特请父王同享。”言误认人心为道心，而妄想服丹，犹如欲吃人肉而希图长寿。曰“愚男”，真不知真假，愚之至者。“行者闻言，打个大惊，问可是孙行者师父？”言金丹大道自有真心实用，若以人心为道心，便是自误性命，其害非浅。“大惊”者，惊其不知死活而妄为也。故行者摆手摇头道：“莫惹他！莫惹他！那个孙行者，你不曾会他。”言认不得道心，惹不得人心；识得道心，方可灭得人心也。道心为先天精一之神，从虚无中来，不着于空色，不着于有无，神通广大，变化无端。先天而天弗违，后天而奉天时。天且弗违，而况于人乎？况于鬼神乎？“十万天兵不曾捉得”，妖精焉能惹得？确是实理。其曰：“变苍蝇、蚊子、蜜蜂、蝴蝶，又会变我的模样，你却那里认得？”言真心用事，大小不拘，隐显莫测，随机应变，非一切执人心者所能认得也。"}]}
{"conversation": [{"input": "", "output": "“作善事”，“持雷斋”，仙翁明示人以金丹下手之窍，而后人多误认之，或认为雷斋之假素，或视为过文之闲言。噫！差之多矣。盖生身之道，在“七日来复”之时。《易》曰：“《复》，其见天地之心乎！”天地之心不可见，因有地雷《复》卦，始见天地之心。《复》卦 上《坤》下《震》，《坤》为土，《震》为雷。牛魔属土，土而持雷，非《复》卦乎？一阳来复，即至善之端倪，作善而持雷斋，理在则然。曰：“辛酉日，一则当斋，二则酉不会客。”辛酉为《兑》，自《兑》至《坤》，不远复。“一则当斋”，先以割食为要。“二则酉不会客”，不为客邪所侵。《易》曰：“先王至日闭关，商旅不行，后不省方。”正是此意，若有知的作善事、持雷斋，则天地之心来复，一善解百恶，而见本来面目，何燥性邪火之有？乃妖精不晓持雷斋之由，以为作恶多端，三四日斋戒，不能积得过来。三四日，七日也，正“七日来复”之义。不知“七日来复”，是认不得自己生身之处。故小妖道：“大王自己父亲也不认得。”骂尽天下暴燥之徒，是皆认不得自己父亲也。然持雷斋而究不能化迷者何？此又有道焉。真者固当知，而假者亦不可不晓。倘不明妖精出身之由、下手之的，而欲强制其性，则妖精必“哏”的一声，枪刀簇拥，出于不及觉矣。故行者现出本相道：“你却没理，那有儿子好打爷的。”言不知真假之理，必将以假认真，以真作假，而不识生身父母，即是儿子打爷，忤逆不孝，何以为人？此妖王所以满面羞惭，而行者化金光出了妖洞矣。此等处，大露天机，口诀分明。若个识得，则知生死机关，不由天造；性命枢纽，总在当人。至简至易，最近最切，可以呵呵大笑，得其上风，不须忧虑。从此请菩萨而降妖怪，自不费力矣。"}]}
{"conversation": [{"input": "", "output": "“行者径投南海，见了菩萨。”是已离燥性而归清净矣。“将红孩儿事说了一遍，菩萨道：‘即是他三昧火神通广大，何不早来请我？”盖燥性之发，皆由失误觉察，若一心洁净，神明内照，性情和平，燥气自化，更何有火之妄动乎？行者说出“妖精假变菩萨”，是燥性而乱真净也。菩萨听说，大怒道：“那泼魔敢变我的模样！”是真净而制燥性也。“将手中宝珠净瓶往海心里一掼”者，真空而含妙有，以心清性净为体也。“海当中钻出个龟来，驮着净瓶，爬上岸来”，妙有而具真空，以惜气养神为用也。“菩萨叫行者拿瓶，莫想拿的分毫。菩萨将右手轻轻的提起净瓶，托在左手掌上。”言清静制燥火之法，贵于从容，不贵于急迫；贵于自然，不贵于勉强。得其真者，如运掌上，左之右之，无不宜之。“乌龟点点头，钻下水去。”此中趣味，惟善养神气者，为能默会。彼一切刚强自胜者，安能知之乎？\n“菩萨坐定道：‘我这瓶中甘露水，能灭那妖精三昧火。’”言静定其水，足以灭妄动邪火，正所谓“甘露掣电，浇益众生”者是也。“菩萨说龙女美貌，净瓶是个宝物，恐行者骗去。”言财色之最易动心。“行者叫念《松箍儿咒》，除去作当，菩萨道：‘你好自在。’”言真念之不可松放。“菩萨叫拔脑后一根毫毛，行者道：‘但恐拔下一根，就折破群，将来何以救命？’”言小心护持，一毫不得有差。“菩萨道：‘这猴子一毛也不拔，叫我善财也难舍。’”言大道为公，舍己而必须从人。“行者道：‘不看僧面看佛面，千万救我师父一救。’菩萨才欣然出了潮音仙洞。”言屈己求人，虚心而即能受益。\n“菩萨叫悟空过海，行者恐露身体，得罪菩萨。”言正心试意，无欺而必当自嫌。“善财龙女去莲池”，善财者即到净地。“劈瓣莲花放水上”，中空者可入波澜。“行者上花瓣，先见轻小，到上边比海船还大。”洁净处进步，莲花一瓣，即可结法船一只。“菩萨吹口气，早过南海，登彼岸，脚踩实地。”解脱处用功，烦恼无涯，刹那间快乐没边。"}]}
{"conversation": [{"input": "", "output": "“借来罡刀变莲台”，凶器而可化法器，不妨在中间端坐；“扳倒净瓶如雷响”，真物而暂作假物，还须于迷里把握。“捏着拳头与妖索战，许败不许胜”，言积习之气，能渐化而不能顿除；“放了拳头，那妖着迷，只管追赶”，言客邪之妄，宜放去而不宜执着。“妖精两问而不应”，颠沛处常现自在；“菩萨一刺化金光”，急忙中总是真空。“莲台儿丢了，且等我上去坐坐”，是凶恶已入慈善之范围；“杨柳枝往下指定，把刀柄打打去来”，是柔弱能定暴燥之劣顽。“刀穿两腿丢长枪，用手乱拔”，是暗示邪行乱走者，急须丢开而拔出；“刀变倒钩似狼牙，莫能拔的”，乃直指忍心害理者，及早钩倒而退步。“痛苦求饶，不敢为恶”，乃迷极自返而顿悟；“摩顶受戒，金刀剃头”，即柔道取胜而渐修。“留下三个顶搭，称名善财”，言正定之三昧，还在善舍；“罡刀都脱尘埃，身躯不坏”，言解脱其尘埃，即全本真。三箍归于一观，三家原是一家；一箍化为五个，五行不离一气。\n噫！无穷野性归静定，多少顽心化善报。此提纲“观音慈善缚红孩”之旨。观此以除妖为慈，不慈之慈，乃为大慈；以化妖为善，不善之善，乃为至善。岂等夫唐僧不分好歹，救解妖精慈善之谓乎？学者若能于“慈善”二字悟得透彻，真是“片言能识恒沙界，广大无边法力深”。\n诗曰：\n清心寡欲是良医，气质全消进圣基。\n性静原来无暴燥，神明自不入昏迷。\n第四十三回　黑河妖孽擒僧去　西洋龙子捉鼍回\n悟元子曰：上回结出，火性之发，须赖清净之规，而归正果，是性之害于内者，不可不知；此回水性之流，当借真金之断，而返本原，是性之流于外者，不可不晓。\n篇首“红孩儿正性起身看处，颈项手足都是金箍，莫能退得分毫，已是见肉生根，越抹越痛”。前此口、鼻、眼、耳都皆出火，莫能止得暴燥，是失误觉察，善恶不分，而忽来一身之疾病；今者颈、项、手、足都是金箍，已是见肉生根，是已醒悟，一念正定，而抹着自己之痛苦。静中回思，能不叹今是而昨非？抚腮自叩，当反悔前迷而后悟。噫！觉察到此，如一点甘露，洒尽尘埃，双手合掌，紧抱当胸，更何有无情之火放出哉？"}]}
{"conversation": [{"input": "", "output": "“菩萨念动真言，把净瓶倾倒，将一海水依然收去，更无半点存留。”盖法所以除弊，弊去则法无用；船所以渡河，河过则船宜弃。净瓶倾出海水，所以制顽野之性；海水仍归净瓶，所以化勉强之功。有为而入无为，良有深旨。其曰：“妖精已降，只是野性不定，叫一步一拜，直拜到落伽山，方才收法。”是顿悟之机，功以渐用，不到至清至净之地，而不可休歇罢功。“五十三参拜观音”，正以见养气忘言，形色归空，由勉强而抵于神化也。\n“行者、沙僧放出八戒，解脱师父。”火性一化，而本来天真无伤无损，不特能出号山之厄难，而且可收火云之宝物。古人所谓“火里栽莲”者，正是此意。虽然自古及今，修道者皆以养性为要着，能强制火性者，百中间有一二；能强伏水性者，千中未见其人。何则？火性上炎，为祸最烈，其退亦最速；水性下流，为害虽缓，其退亦最迟。夫上炎者一也，而下流者多端，无限情欲，无非水性之所生。孔子“四十而不惑”，孟子“四十不动心”。“不惑”者，不为水性所惑；“不动”者，不为水性所动。古圣贤年四十而水性方化，则知水性为人生之大患。修道者，若不先将此物扫荡干净，前途阻滞，大道难成。故仙翁紧接红孩儿一案，提醒后人，言降火性之后，急须降水性也。\n“三藏闻水声而动心”，此未免又在有水处留神，而性复为水所引去，开门引盗矣。行者以《心经》眼、耳、鼻、舌、身、意，色、声、香、味、触、法警之。是欲谨之于内，以祛其外耳。三藏又以功行难满，妙法难收为念。此未免又在功行处留神，而性复为道所牵扯，思乡难息矣。行者道：“功到自然成。”沙僧道：“且只捱肩磨担，终须有日成功。”此即《心经》无挂碍，无挂碍则无心，无心则“有用用中无用，无功功里施功”。不求速效，可以深造而自得。彼三藏闻水声而惊心，因功行而生心。惊心生心，即不能死心。不能死心，则心随物转，性为物移。虚悬不实，何以能三三功满，到得如来地位？《了道歌》云：“未炼还丹先炼性，未修大药且修心。性定自然丹信至，心静然后药苗生。”此中滋味，可与知者道，难为不知者言。三藏不能死心而生心，宜乎！"}]}
{"conversation": [{"input": "", "output": "“师徒们正话间，前面有一道黑水滔天，马不能进矣。”此黑水即昏愚流荡之水，修道者不能死心塌地真履实践，即是为黑水河所挡。“上流头，有一人掉下一只小船儿”，系去清就浊之辈；“船儿是一段木头刻的”，乃飘摇不定之物。去清就浊，飘摇不定，性相近而习相远矣。随风扬波，逐境迁流，日复一日，年复一年，不知回头，淬在孽河，无影无形，而莫知底止，可不畏哉？行者道：“我才见那个掉船的有些不正气，想必就是这厮弄风，把师父抛下水去了。”不正气，便是弄风，弄风即是情欲纷纷，随溺其真。曰“才见”者，犹言不到此无影无形之时，不见其陷之易溺之深也。若有能见到此处者，急须和光同尘，脱去牵连，利便手脚，直下拄杖。一声的扑进波浪，分开清浊之路，钻研出个根由可也。\n“衡阳峪”，阳气受伤，系至阴之地；“黑水河”，源头不清，乃至浊之流。沙僧骂妖怪弄悬虚，是骂其脚不踩实地；妖精笑和尚不知死活，是笑其心不辨是非。虚悬不实，是非不辨，弃真认假，以假伤真，昧本迷源。去西海真金所产之处，而陷于黑水之孽河。兴妖作怪，自暴自弃，不以为辱，反以为荣，以愚为洁。自称得世间之罕物，请客速临，惟恐不至。愚莫愚于此，不洁莫过于此。谓之供状，真供状也。\n西海龙王说出“舍妹第九个儿子，妹夫错行了雨，被人曹官梦里斩了。遗下舍甥，着在黑水河养性修真，不期作恶”一段情由，是明言弃天爵而要人爵，背正入邪，犹如在梦中作事，自取灭亡。若能鉴之于前，反之于后，从黑水孽河中养性修真，不为所溺，亦足消其前愆。不意有一等无知鼍怪，恣情纵欲，遂心所欲，外而作孽百端，内而妄想延年，搬运后天纯阴至浊之物，古怪百端，无所不至。彼乌知此身之外还有一身，系先天太乙生物之祖气，不着于有无，不落于形象，至无而含至有，至虚而含至实，得之者可以与天齐寿，超凡入圣也。\n“太子提一根三棱简”，是会三归一，至简之道；“鼍怪拿一条竹节鞭”，是节节不通，愚昧之行。“太子与妖怪争斗，将三棱简闪了一个破绽”者，将欲取之，必先与之也。“一简而妖精右臂着伤”，何争强好胜之有？“一脚而妖精跌倒在地”，何悬虚不实之有？“海兵一拥上前，绳子绑了双手，铁锁穿了琵琶骨，拿上岸来。”以正制邪，出孽水而登彼岸，何飘流不定之有？噫！只此一乘法，余二皆非真。一简一脚，而水性之妖即制。彼一切去清就浊，昏愚无知，专在皮囊上作功夫者，适以绳绑锁穿，自取其祸，何济于事乎？"}]}
{"conversation": [{"input": "", "output": "“西海”者，清水也；“黑河”者，浊水也。居清水者，以正而除邪；占浊水者，以假而伤真。以正除邪者，终得成功；以假伤真者，终落空亡。邪正分判，真假各别，是在乎天纵之大圣人，自为定夺耳。“太子捉鼍回海”，众水已归于真宗；“河神塞源止流”，道法早开其大路。从此内外净洁，长途可登。故结曰：“禅僧有救来西域，彻地无波过黑河。”\n诗曰：\n水性漂流最误人，生情起欲陷天真。\n此中消息须看破，断绝贪痴静养神。\n第四十四回　法身元运逢车力　心正妖邪度脊关\n悟元子曰：上回言修道者，当尽心知性，内外洁净，方可以自卑登高，渐造圣贤之业。然三教门人，不知有“天下无二道，圣人无两心”之旨。在儒者，呼释、道为异端之徒；在释、道，呼儒门为名利之鬼。且释谓仙不如佛，道谓佛师于仙。各争其胜，竟不知道为何物。释失佛氏教外别传之诀，将真经竟为骗取十方之资；道失老子金液还丹之旨，将秘箓乃作伪行邪道之言；儒失《中庸》心法之道，将《诗》、《书》借为窃取功名之具。自行其行，三而不一。殊不知三教圣人，门虽不同，而理则惟一。若不知《中庸》心法之道，即不知教外别传之道，亦不知金液还丹之道。如知金液还丹之道，即知教外别传之道，亦知《中庸》心法之道。一而三，三而一，一以贯之。仙翁于此回，和下五、六回，批破旁门邪行，使学者急求三教一家之理，而修持之也。\n如此回“三藏师徒过了黑水河，一直西行，忽听得一声吆喝，便是千万人呐喊之声，八戒以为地裂山崩，沙僧以为雷声霹雳”。俱写西天路上，千奇百怪，有无限不经不见、出人意外之事。“行者起到空中，睁眼观看，见一座城池，倒也禅光隐隐，不见什么凶气纷纷。”此城池喻人之幻身，言此幻身，亦为修道者之所赖，非他妖邪之可比。特用之不得其道，虽有祥光，殊觉难保。"}]}
{"conversation": [{"input": "", "output": "“许多和尚推车，一齐着力打号，车子装的都是砖瓦木植之类。滩头上坡场最高，又一路夹脊小路，两座大关。关下之路，都是直立陡壁之崖，那车儿怎么拽得上去？虽是天气和暖，那些人却也衣衫蓝缕，看像十分穷迫。”此批运河车、转辘轳之妄行也。夫法华三车，所以引愚迷而入真觉；广成河车，所以示正气而发道源。金丹大道，惟取先天真一之气，以为超凡入圣之本，而一切后天有形滓质，皆所不用。无知之徒，闻此三车河车之说，遂疑为运肾气，自尾间上夹脊过双关，至玉枕，而还精补脑。或有后升前降，为河车运转。似此作为，是撇却先天金玉珍珠有用之宝，而搬弄后天砖瓦木植无用之物。以真换假，十分穷迫，岂是虚语？行者变云水道人，问出“三力”兴道灭僧来由，走在沙滩，呵呵笑将起来。是笑其不知何车运转之妙，而只在臭骨头上作活计也。\n“三力”又会“炼丹炼汞，点石成金”。天下修行者，多以凝结精血为内丹，烧铅炼汞为外丹，妄想以此为修性了命之具。直至气血凝滞而出疮癣，火毒攻外，而烂肌肤，求生不得，求死不得，不过多受苦楚而已，何能长寿延年乎？此等冤屈，若非暗中天神默祐，遇着取经的真罗汉，齐天的大圣人，为教门秉忠良之心，为人间报不平之事，一棒打杀监守工夫之小道，焉能解得脱、逃的出耶？\n行者道：“我是孙行者，特来救你们的。”众僧道：“我们认得他。”又云：“梦中常会。”又云：“金星说知。”盖先天之气，行、住、坐、卧，须臾不离；寤寐相通，昼夜无碍。特鱼相忘于江湖，人相忘于道术，在道而不知有道。若不遇慈祥明师，密处传真，未易认的。“行者哄得众人回头，他却现了本相。”天下迷徒，妄作妄为，皆因不肯回头，以致自误性命，与道相隔，愈求愈远。若知的百般扭捏尽是荒唐，一身气质都为虚假，则假者一弃，而真者即得，大道在望，先天不远也。"}]}
{"conversation": [{"input": "", "output": "“行者使神通，将车儿挽过两关，穿过夹脊，提起来摔得粉碎，把些砖瓦木植抛下坡坂。”噫！“附耳低言玄妙旨，提上蓬莱第一峰。”先天精气为后天精气之主宰，先天一通，后天自顺。使神通碎车，全以神运，而不在色相中用力，此即提纲“法身元运逢车力，心正妖邪度脊关”之旨。然人皆将此题目误认，多不得正解。吾窃有辨焉。法身者，先天本来真性，又名谷神，又名元神。《悟真》云：“要得谷神长不死，须凭元牝立根基。”元牝者，阴阳之门户。元字乃二人成字，在天为元，在人为仁。为阴阳之关口，是曰双关；为生死之道路，是曰夹脊。中含一点先天之气，似明窗尘，似云中电，非有非无，非色非空，名为真一之精，又名真一之水，又名真一之气，又名真铅，又名真种，又名河车。修道者逢此元会，而运转此气，即是运转河车，而谷神不死，是为元牝。此系不睹不闻法身上之夹脊双关河车，而非有形有象色身上之夹脊双关之谓，故曰“法身元运逢车力”。知此者即正，迷此者即邪。若有能知得修色身之为邪，修法身之为正，则是心正而不为妖邪所惑，即已将妖邪度过了夹脊双关，而再不在色身上用功夫矣。故曰“心正妖邪度脊关”。明理者，自能领会。\n“大圣把毫毛拔下一把，每一个和尚与他一截。”言人人有此一气，须当认真。“都叫捻在无名指甲里。”言个个具此法身，不得着相。“捻着拳头。只寻走路。”得一善，则拳拳服应，而弗失之也。“若有人拿你，攒紧拳头，叫一声齐天大圣，我就来护你，就是万里之遥，可保全无事。”择善固执，呼吸相通，感应神速，靡远弗届。得其一，而万事毕矣。“众僧有胆量大者，捻着拳头，悄悄的叫‘齐天大圣’，只见一个雷公站在面前，手执铁律，就是千军万马也不敢近身。”盖以金丹大道，人不易得，间或得之，多惊疑而不敢下手。若有出世丈夫，勇猛男子，直下承当，信受奉行，潜修暗炼，立竿见影，随声即至，片刻之间，还丹可得，而虎兕不能伤，刀兵不能加矣。“此时有百十个叫，足有百十个大圣护持。”言此先天一气，人人具足，个个圆成，处圣不增，处凡不减，现在就有，不待他求也。“叫声‘寂’，依然还是毫毛在指甲缝里。”此放之则分灵布散，变化无端；收之则细入毫毛，无声无臭。这个妙旨，实三教一家之理，孔门所谓《中庸》者即此道，释氏所谓一乘者即此道，老子所谓金丹者即此道。乃成仙作佛、为圣为贤，智慧之源渊，岂禳星礼斗，希望万岁不死，枉劳功力者，所能窥其涯岸哉？"}]}
{"conversation": [{"input": "", "output": "行者到三清观，想道：“我欲下去与他混一混，奈何孤掌难鸣，且回去照顾八戒、沙僧，一同来耍。”噫！行者变化多端，岂真怕“三力”而不敢混，必待八戒、沙僧相帮乎？此中别有妙意。国王惑于“三力”，兴道灭僧，是已不知有释氏之道矣。不知释氏之道，焉知老氏之道？不知老氏之道，焉知孔门之道？一灭三灭，一兴三兴，国王兴道，不知所兴者何道？国王灭僧，不知所灭者何道？道至如此，尚忍言哉！今欲一混，而照顾八戒、沙僧同来，是欲混三家而归一家，以一家而统三家。“八戒变老君，行者变元始，沙僧变灵宝，把三个圣像抛在水里。”僧变道而仙佛一理，三入水而三教同源。三清观即是智渊寺，智渊寺仍是三清观。三而一，一而三，何得以三而视之？又何得以不一而分三乎？夫三教一家之道，虚灵不昧之道。得之者，在儒可以为圣，在释可以作佛，在道可以成仙。若能细为寻摸，即能得其消息。然不知有彼此扦格、呼吸自然相通之理，闻其说而害怕远走，不下肯心，当面错过。则是在儒而不知有道义之门，在释而不知有不二法门，在道而不知有众妙之门。未得三教之实，谬执三教之名，失其本而认其枝，各分门户，争胜好强，皆系无知孩童之小儿，终久跌倒，一灵归空，入于大化，而莫可救矣。何则？三教一家之道，至近非遥，悟之者立跻圣位，迷之者万劫沉流。以其最近，视以为常，人多弃之。殊不知平常之中，有非常之道在。古人所谓“道可道，非常道”者是也。\n“八戒忍不住呵呵大笑”，不笑不足以为道；“小道士吓得战战惊惊”，不惊不足以为道。“老道士闻言，一声号令，惊动两廊道士，大大小小，点灯着火往正殿上观看。”即佛祖所云“若说是事，诸天及人，皆当惊疑”者是也。噫！“自从觅得长生诀，年年海上访知音。不知谁是知音者，试把狂言着意寻。”\n诗曰：\n运气搬精俱作妖，谁知法身自逍遥。\n若于根本求元运，无限邪行一笔消。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第四十五回　三清观大圣留名　车迟国猴王显法\n悟元子曰：上回提明金丹之道，系三教一家之理。故此回示真破假，使学者悟假以求真耳。\n“三力”诵经拜祝，求赐圣水金丹，是直以圣水金丹为外来之物，可求神而得矣。噫！圣水金丹，是为何物，岂求神而可得哉？夫所谓圣水者，乃先天至清之神水。所谓金丹者，乃先天太极之本象，即《中庸》诚明之道。而缁黄之流，失其本真，流于外假，疑金丹圣水，为有质之物。或诵经祈神，或步罡拜斗，妄想圣水从天而降，金丹平空而来。更有一等无知之辈，服秋石、炼红铅、吞浊精、饵经粟，秽污不堪，丑态百出，明系吃肾水经丹，而反以为服圣水金丹，妄想延年益寿，是岂道之所以为道乎？此仙翁不得不借大圣，三清观留名，现身说法也。\n“三力”或抬大缸，或掇砂盆，或移花瓶，三僧溺尿，三力尝呷，骂尽世间一切痴迷，真堪绝倒。故行者道：“我索性留个名罢。”犹言留个道之名耳。“大叫道：‘道号！道号！你好胡思！那个三清，肯降凡基？’”言道本无名，强名曰道。其号名曰“道”者，亦不过强号其名，而非实有道之名。盖道也者，视之不见，听之不闻，搏之不得。以言其有，则却无；以言其无，则却有。有无不立，难以拟诸形容，圣人以心契之，曰道。是道也，即金丹也。以其至清，又曰神水。是水是丹，人人本有，不待他求。倘失其内而求于外，乱猜乱想，必须神明临凡赐丹，那有三清而降凡世以赐丹乎？曰：“吾将真姓，说与你知。”姓者，性也；真姓者，真性也。道以真性为主，真性即道，道即真性，非真性之外，而别有所谓道者。曰：“大唐僧众，奉旨来西。良宵无事，下降宫闱。吃了供养，闲坐嬉嬉。蒙你叩拜，何以答之？那里是什么圣水，你们吃的是一溺之尿！”世间迷徒，不知真假，供养邪师，受其愚弄，听信臭秽之行，自谓服食圣水，焉知所吃者尽是一溺之尿乎？留名者，即留真性为三教道号之名。彼一切邪行曲径，焉得号为道乎？先天真性，至无而含至有，至虚而含至实。知之者，勤而修之，可以脱生死，出尘缘，非有形有质者可比。《中庸》曰：“天命之谓性，率性之谓道。”是性者，天之所命，性即天，天即性，性道一天道也。知其性则知天，能率性而行，与天为徒，与时偕行，生气长存矣。"}]}
{"conversation": [{"input": "", "output": "仙翁慈悲，于此篇祈雨斗法之中，借假写真，示学者道法两用之旨。虽云祈雨，而其意仍含丹道，读者不可不知。《易》曰：“天地 缊，万物化醇。”道光曰：“天地之气 缊，甘露自降，是雨为阴阳和气熏蒸而成。”国王对三藏道：“敢与国师赌胜祈雨么？”赌胜则失其和气，而着于声色，非阴阳相济之道，即是不雨之由。故行者笑道：“小和尚也晓得些祈祷。”小者，阴也、柔也。以大称小，刚以柔用，阴阳相当，和气致祥，祈雨之善法，生物之大道在是。写道士铺设雨坛，安置规式，有声有色，不得和气中正之象，如见其形。四声令牌响动，风云雷雨，俱不相应，是法不从本性中流出，全用勉强，非出自然，以力相制，神不驯顺。其曰：“龙神不在家里”，真实录也。行者厉声道：“龙神俱在家里，只是这国师法术不灵，请他不来，等和尚请他来你看。”盖和则内外共济，感应灵通，是龙神在家里；不和则彼此相隔，所为阻滞，是龙神不在家里。龙神在家不在家，只在和、不和上讲究，而非徒以法术求也。\n行者将棍指空中，风云雷雨，无不随命，是法于本性中施为，全以神运，不动声色，寂然不动，感而遂通。故问和尚怎么不打令牌、不烧符檄。行者道：“不用！不用！”是“有用用中无用”也；又云：“我们是静功祈祷”，是“无功功里施功”也。“行者在空中，先止住诸神，不容助道士祈雨，诸神莫敢或违”，是先天而天弗违也；“后吩咐伺候老孙行事，诸神无不如命”，是后天而奉天时也。要雨就雨，要晴就晴，与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶也。此等施为，有无不立，从容中道。以言其无，则至虚至静；以言其有，则至灵至神。真空妙有，一以贯之，两者相需，不可偏胜。倘离法以修道，则非真空为顽空；离道以行法，则非妙有而执有。\n行者道：“这些旁门法术，不成个正果，算不得你的我的。”言有人有己，两国俱全，方是金丹大道，真着实用。若有己无人，偏孤不中，便是旁门小法，不得正果，算不得人我并用，一阴一阳之道也。又云：“若能叫的龙王现身，就算他的功果。”龙王者，真性也；功果者，妙法也。法所以成性，性所以行法，道法两用，彼此扶持，露出一点《乾》元面目，方是阴阳相济，有功有行，结果收完之大机大用。否则，不知真性，有法亦假，虽百般作用，徒自劳苦，何功果之有？"}]}
{"conversation": [{"input": "", "output": "“行者叫龙王现身，龙王急忙现了本身，在空中穿云度雾。叫众神各自归去，龙王径自归海，众神各各回天。”噫！真性运用，真空不碍于妙有，妙有不碍于真空。放之则甘露掣电，利益众生；藏之则无形无色，归于本源。或隐或现，因时而用，知进退存亡，而不失其正者，方是妙法，方是真性。故结曰：“广大无边真妙法，至真了性批旁门。”观此有真法而无真性，且不能感应灵通，谓之旁门，不得正果，而其身外南宫法术之无用可知。\n此篇中言性言法，直入三昧，学者不可以篇中赌胜祈雨字句，误认提纲“法”字，为南宫之法，是特道中之法耳。所谓显法者，乃显其体用具备之妙法；赌胜者，乃赌其有用无体之空法。子野云：“正人行邪法，邪法悉归正；邪人行正法，正法亦归邪。”正显法赌胜之秘谛，读者若于结二句参出意味，而知吾言为不谬矣。\n诗曰：\n三教原来是一家，牟尼太极即金花。\n若无大圣留真诀，叶叶枝枝尽走差。\n第四十六回　外道弄强欺正法　心猿显圣灭诸邪\n悟元子曰：上回结出至真了性，方是真法，而一切在外施为，皆非真法矣。然或人疑为于一身而修。故此回批寂灭顽空之伪，与夫卜算数学之假，使学者知有警戒，急求明师，归于大道，以保性命耳。正阳公云：“道法三千六百门，人人各执一苗根。要知些子元关窍，不在三千六百门。”正此回之妙旨。\n且如禅学不一而足，然总以定坐为主，均谓之坐禅可也。“云梯显圣”，此批道家之默朝上帝，僧家之默想西方也。其法定坐，或注想顶门而出，或注想明堂而出，由卑渐高，自近及远，久之亦能阴神出壳，若一旦数尽，终归大化。《悟真》云：“不移一步到西天，端坐诸方在眼前。项后有光犹是幻，云生足下未为仙”者是也。\n“道士拔脑后发，捻成团，变臭虫咬长老。”此批脑后存神之小法也。其法坐定，注意玉枕，存神不散，以为凝神修真。殊不知，久之阴气团聚，血脉壅滞，先觉痒而后觉疼，不得羊羔风，必得混脑风。而欲妄想完道，非徒无益，而又害之矣。\n“行者变七寸长的蜈蚣，在道士鼻门里叮了一下，道士坐不稳，一个筋斗翻将下来，几乎丧命。”此批鼻头闭息之法也。七者火数，心为火脏，蜈蚣者，毒物。其法坐定，紧闭六门，心绝万有，鼻气不出不入，始则一息，渐至数息、百息、千息、万息，久之息定，以为胎息得道。殊不知气塞于内，君火一发，相火斯承，君火相火一时并发，火气攻于头目，神昏眼花，头重脚轻，身不由主，举步之间，翻筋斗而跌倒，终必性命难保矣。"}]}
{"conversation": [{"input": "", "output": "其曰：“隔板猜枚”，此虚猜之学也。虚猜之学，足有千百条，如星学、风鉴、占卜、算数等事，与夫一切无师之学，虽门户不一，皆谓之一猜可也。何以见之？板者，书板。圣贤性命之学，尽载于经书之内，不得真传之辈，横拉斜扯，各分枝叶，窃取圣道，毁谤真言，如“隔板猜枚”一般，有何实据？娘娘将一套宫衣放在柜里叫猜，国王将一个桃子放在柜里叫猜。一切虚猜之学，错用聪明，枉费心思，以假为真，纵能精通数理，极往知来，足以卜山河之远近，定社稷之兴衰，明乾坤之休咎，察地理之吉凶，只不过图其一衣一食而已。其于身心性命，无益有损，反为赘疣。怎知的大修行人，心知神会，识得此中机关，不以假伤真，不以外害内，敛华就实。破烂流丢之内，而藏一口灵钟，寂然不动，感而遂通；干干净净之中，而有一个核仁，生机不息，永久长存。故国师猜宝贝为“山河社稷袄，乾坤地理裙”。唐僧道：“不是！”国师猜桃子，唐僧道：“不是！”务外失内，因假伤真，不是！不是！实不是也。更有一等无知修行之辈，不明天地无二道，圣人无两心之旨，妄猜私议，误认童身为元身，偏执道教为有道，以为少者可成，老者难修，学道得实，学释落空。是盖不知古人七十、八十尚可还丹，了性了命，仙佛同源也。"}]}
{"conversation": [{"input": "", "output": "“行者变老道士一般容貌”，是老小一道，而不得分其彼此；“搂着童儿削下头来，窝作一团”，是老小一法，而非可别其难易。“头便像个和尚，只是衣裳不称”，道士、和尚，总是一体，何论衣裳不称？“葱白色鹤氅，变作土黄色直裰”，鹤氅直裰，依然一物，岂可黄白相分？“两根毫毛，变作一个木鱼”，两而归一，道可为僧；“木鱼递在童儿手里，叫徒弟”，一即是两，僧可为道。其曰：“须听着，但叫道童，千万莫出来。若叫和尚，口里念着阿弥陀佛钻出来。切记着，我去也。”噫！仙翁慈悲，叮咛我后人者，何其深欤！“叫道童千万莫出”者，始则有作无人见，了命而长生不死，盗天地，窃阴阳，所以固命基而不落于空亡；“叫和尚念阿弥陀佛出来”者，及至无为众始知，了性而无生无死，打虚空，破混沌，所以全性理而不着于色相。始则有为，终则无为。非有为不至于无为，非无为不成其有为。有为无为，合而一之，形神俱妙，与道合真，性命双修，无上一乘至真之妙道。而岂修性不修命，修命不修性，一偏之见可比乎？故“虎力叫道童，那里肯出来”，是未免知修命，而不知修性，强欲脱化，万无是理。“三藏、八戒叫和尚，童儿念佛出来”，是已经修命，而即修性，性命合一，有无不立，物我归空，出躯壳而超凡世。为圣为贤，作佛成仙，三教一家之道，正在于此。“两班文武齐声喝彩”，儒、释、道三家合为一家，执中精一，抱元守一，万法归一，一以贯之。说到此处，一切“隔板猜枚”，不中不正，流于外假者，能不吓的钳口无言乎？\n“三力”要赌砍头、剖腹、下油锅，行者现出本相道：“造化！造化！买卖上门了。”夫“三力”所恃者，着空之学，故亦能砍头、剖腹、下油锅。然究之以假弄假，是为人机，人机者亡，有何造化？有何买卖？行者所有者，先天之性，故“砍下头来能说话，剜心剖腹长无痕。油锅洗澡更容易，只当温汤涤垢尘”。以真不假，借假修真，是为天机。天机者存，实有造化，实有买卖。“造”者，造其真；“化”者，化其假。“买”者，买其我之所本有；“卖”者，卖其我之所本无。能知买卖，方有造化；能知造化，方现本相。然非现本相而无造化，无造化而无买卖，其中妙趣，非深通阴阳者不能知之。"}]}
{"conversation": [{"input": "", "output": "其曰：“我当日学一个砍头法，不知好也不好，如今且试试新。”夫头何物，而可砍乎？如云可砍，谁其信之？殊不知此所谓头者，非幻身之头，乃道中之头。舜曰：“人心惟危，道心惟微。”心即头也，去人心而生道心，革故鼎新，故曰：“试试新。”然新之之法，须在先发制人。倘不知其根源，是非混杂，吉凶莫辨，欲求其真，乃涉于假，欲去其假，反伤其真矣。故曰：“大胆，占先了。”占先而可砍头无妨矣。砍下一个头去，人心也；长出一个头，生道心也。虎力不知求道心，第以去人心为能，是未明人心如茅草，道心如佳禾，仅能除茅草，而不能种佳禾，犹是一块空田，焉能济的饥渴？故虎力人头不到，须臾倒在尘埃。此批强制念头之流，在凶恶顽心上作活计也。\n鹿力要赌剖腹剜心，行者道：“正欲借刀割开肚皮，拿出脏腑洗净，方好上西天见佛。”夫人上不得西天，见不得真佛者，由于闲居为不善，无所不至，瞒心昧己，脏腑不净。今行者欲剖开肚皮，洗净脏腑，是乃虚心无亏，光明正大。可以质诸天地鬼神而无疑，何天不可上？何佛不可见？“剖开肚皮，拿出肠脏，一条条理够多时，依然安在里面，照旧盘曲，捻着肚皮，吹口仙气，依然长合。“此等处不可不辨，盖圣贤之道，有体有用，有本有末，有条有理，有内有外，有收有放，有开有合，有动有静。拿的出，安的上；可以收，可以放；爬得开，长的合。体用俱备，本末兼该，内外如一，条理得法，动静有常，随物应物，变化无端。彼鹿力不知条理脏腑，而徒以寂灭为事，是犹如饿鹰把五脏心肝抓在别处受用，弄得空腔破肚，少脏无肝，终久一命而亡，有何实事？此批忘物忘形之流，在万法归空处枉劳碌也。"}]}
{"conversation": [{"input": "", "output": "羊力赌油锅洗澡，行者道：“小和尚一向不曾洗澡，这两日皮肤燥痒，好歹荡荡去。”夫金丹之道，阴阳之道。倘有阴无阳，有阳无阴，则水火不济，而真者难得，假者难除。何则？阴阳相合，二人同心，其利断金，即能成好。始阴阳相隔，彼此不和，各怀一心，必生其歹。行者欲油锅洗澡，是欲其去干燥而就于湿，洗其歹而成其好。其曰：“文洗不脱衣服，不污坏衣服；武洗任意翻筋斗，当耍而洗”，大有妙意。盖无为了性之道，文洗也；有为了命之道，武洗也。了性之道，顿悟圆通，内无所积，外无所染，万有皆空，如明镜止水，物来顺应，风过无波，如如稳稳，以道全形，即古人所谓“本来无一物，何处惹尘埃”也。了命之道，功以渐行，须要消尽无始劫来生死轮回种子，必先盗阴阳、夺造化、运斗柄、转法轮，手握乾坤，口吞日月，逆顺不拘，随机应变，跳出跳入，以术延命，犹如脱衣服在油锅里翻耍，即古人所谓“若会杀机明反复，始知害里却生恩”也。\n“八戒见了咬着指头道：‘怎知他有这般真本事。’”言有真本事，方可以翻的波，斗的浪，自在顽耍，无拘无束。然此真本事，乃人我共济之道，非一己孤修之事。故行者道：“他倒自在，等我作成他捆一捆。”他家、我家作成一家，本事之真，莫过于此。“正当洗浴，淬在油锅底上，变作个枣核钉儿，再不起来。”锅者，土釜也；枣者，丹圆也；核者，水木也；钉老，金火也。四象和合，归于真主；五行一性，金丹圆成。住火停轮，正在此时。“淬在锅底，再不起来。”明老嫩，知止足矣。其曰：“小和尚身微骨嫩，俱已消化。”群阴消尽，十月霜飞，丹已成熟之日也。国王叫拿三个和尚，三藏高叫道：“赦贫僧一时，我那徒弟自从归教，历历有功，徒弟死在油锅之内，我贫僧怎敢贪生？”言修真之道，还丹在一时，温养须十月，历历火功，毫发不得有差，必须生死不二也。“赐半盏凉浆水饭，到油锅前烧一张纸钱”，必须水火相济也。“也表我师徒一念”，必须表里如一也。金丹之道，不着于生死，不落于心意，至无而含至有，至虚而含至实，非无非有，非虚非实。"}]}
{"conversation": [{"input": "", "output": "三藏以“生前只为求经意，死后还存念佛心”为祝，是直以生死为事，心意为道矣。故八戒道：“不是这样祷祝，等我祝。”何等醒人！曰：“闯祸的泼猴子”，祸里生恩，以杀而卫生也；曰：“无知的弼马温”，沐浴温养，以阴而济阳也；曰：“该死的泼猴子”，死心忘机，以真而灭假也；曰：“油烹的弼马温”，烹炼熏蒸，以逸而待劳也；曰：“猴儿了账，马温断根”，有为无为，合而一之，齐一生死，性命俱了。以言其有，则形神俱妙；以言其无，则万缘俱寂。非色非空，即色即空；非有非无，即有即无。有无不立，色空一致。即《中庸》所谓：“曲能有诚，诚则形，形则著，著则明，明则动，动则变，变则化。”“行者忍不住现了本相，赤淋淋站在油锅底道：‘你骂那个哩！’”此明则诚，诚则明，圆陀陀，光灼灼，净倮倮，赤洒洒，不挂一丝毫，而原来之本相复现矣。其曰：“你骂那个哩！”乃直指能在滚油锅底站者，才是本相；不能在滚油锅底站者，不是本相也。\n噫！金丹大道，大火里栽莲，泥水中拖船，从有为入无为，由无形生有形，阳神出现，身外有身，皆系真着实用。而不知者，反以为寂灭顽空、孤阴精灵之鬼。一棒打杀监斩官，正不容其监守功夫之辈，误认也。彼羊力不知文洗武洗之为何如，而徒以意冷心灰，炼成无情之物，背乎世道人事，一朝误入大火坑中，若遇狂风一阵，挣爬不出，则必霎时骨脱、皮焦、肉烂，而无所恃矣。曰“冷龙”，曰“羚羊”，盖以批避尘离俗之徒，只在冷淡人情处作功夫，而不知有超凡入圣之大道也。其曰“五雷洁真，其余都踩了旁门”者，诸多旁门俱不能归乎仙道，惟五雷之法为真法。然法虽真，若不遇金丹点化，则亦不能成正果。盖五雷法，能代天济世，救拔生灵，如张天师、三茅真君、萨真君、许真君等，皆以五雷正法而积功累行，故曰法真。至于一切顽空着相之事，不积一德，不立一行，依些小法乘，而欲妄想神仙，不特不知修道，而并不知修德，谓之其余尽踩旁门，谁曰不然？"}]}
{"conversation": [{"input": "", "output": "篇中猜“流丢”，猜“桃核子”，猜“和尚”，俱是行者在唐僧耳朵边暗说，以见金丹大道，非遇真师附耳低言，诀破其中奥妙，非可强猜而知。若不遇真师，弄尽旁门，非徒无益，而又害之矣。故国王放声大哭道：“人身难得果然难，不遇真传莫炼丹。空有驱神咒水术，却无延寿保生丸。圆明镜，怎涅槃？徒用心机命不安。早觉这般轻折挫，何如秘食稳居山！”又云：“点金炼汞成何济？唤雨呼风总是空。”此仙翁骂尽一切旁门，不求真师，而妄冀修仙，即如三力之赌胜争强，车迟之枉功空劳。吾愿同道者，过车迟国，勿为外道所欺，急灭诸邪可也。\n诗曰：\n旁门外道尽争强，弃正从邪命不长。\n别有心传真口诀，入生出死上天堂。\n第四十七回　圣僧夜阻通天河　金木垂慈救小童\n悟元子曰：上回结出诸多旁门外道，到老无成，终归大化者，皆由不得真传，而不知有三教一家之理耳。故仙翁于此回先提出三教一家之旨，使学者急求明师，讨问出个真正不死之方，以归实地耳。\n行者除去“三力”，国王请至智渊寺，是识破旁门之假，而可返智渊之真矣。行者对国王道：“再不可偏心乱信，望你把三教归一，也敬僧，也敬道，也养育人材。”盖偏心，则道自道、僧自僧、儒自儒，而非精一执中之理，信何有焉？三教归一，无偏无倚，无过不及，至中不易，信在其中，而大道在望。唐僧道：“今宵何处安身？”行者道：“到有人家之处再住。”《悟真》云：“体施巧伪为功力，认取他家不死方。”子野云：“药出西南是《坤》位，欲寻《坤》位岂离人。”他家、人家，即西南《坤》位。天下迷徒，闻说一己纯阴，必求他家，或疑为妇女，或猜为炉火，或认为幻术，大失古人提携之苦心。所谓西南《坤》位者，乃阴阳始交之处，天地于此位，人物于此生，仙佛于此成。古人号为元牝之门，生杀之舍，阴阳之窍，生死之关，三关口，偃月炉，诸般名号，等等不一。总而言之曰他家。今云到人家之所再住，可谓超脱一切矣。然此他家不死之方，若无明师指点，非可强猜而知。"}]}
{"conversation": [{"input": "", "output": "“师徒们正行处，听得滔滔浪响，八戒疑为尽头路。沙僧说是一股水，唐僧道：‘却怎生得渡？’”俱写不遇明师，纵大道在望，而当面不识，此提纲所谓“夜阻通天河”也。“石碑上三个篆文大字，乃‘通天河’。”河者，水行之通路，道之脉也。水至通天，则彻古今而充宇宙，位天地而育万物，非寻常之脉可比。曰“篆文”，则源头必系羲皇以上，流传至今，非新闻近传可同。夫金丹大道，精一执中之道也。精一执中之道，即穷理尽性至命之道。性者阴也，命者阳也。尽心知性，安身立命，阴阳混合，性命俱了，是所谓“天命之谓性，率性之谓道”。以之希贤、希圣、希天而无难，故曰通天河。何为“径过八百里，亘古少人行”？东土至通天河，五万四千里；东土至西天，十万八千里。则通天河系是取经之中道。中也者，不偏不倚之谓，如月八日上弦，现于天心阴阳平分之象，故曰经过八百里。这个中，为混成之物，先天而生，后天而藏，人人具足，个个圆成。不待外求，切在当身，以其最近，人多弃之。贤者过之，愚者不及；智者过之，不肖者不及。故曰“亘古少人行”。若有知音者，见到此处，急须问个渡口，寻个法船，则他家不死之方，远在千里，近在咫尺也。\n他家不死之方为何方？即攒簇五行、和合四象之方。“一簇人家住处，约摸有四五百家。”即五行攒簇、四象和合之家。“路头上一家儿”，囫囵太极，道之体，无名天地之始也；“门外竖一首幢幡”，一气包含，道之用，有名万物之母也。“内里有灯烛荧煌，香烟馥郁。”万理纷纭，无物不备，玄之又玄，众妙之门也。夫众妙之门，即元牝之门。“那门半开半掩”，《乾》阖，《坤》辟，元牝之门，是谓天地根也。“里面走出一个老者，挂着数珠，口念阿弥陀佛出来。”“谷神不死，是谓元牝”也。然欲不死，其中有体有用，有火有候。体用本诸卦象，火候准夫爻铢，一毫不得有差。若非明师口传心授，诀破谷神不死之妙，则此元牝之门，终久关闭而未易打开，虽道在迩，而求诸远矣。\n“三藏道：‘贫僧问讯了。’那老者道：‘你这和尚来迟了。’”正所谓拜明师问方儿，下手速修犹太迟也。老者道：“来迟无物了。早来啊，我舍下斋僧，尽饱吃饭，熟米三升，白布一段，铜钱十文。你怎才来？”盖长生不死之道，人人有份，不论贤愚。个个家下有熟成的三升米，足以充饥；有朴素的一段布，足以护体；有十全的真法财，足以运用。若不及早醒悟，错过时光，未免白在世空来一场，所谓“趁早不寻安乐地，日落西山奔谁家”也。"}]}
{"conversation": [{"input": "", "output": "三藏道：“贫僧是取经的，今到贵处天晚，听府上鼓钹之声，特借一宿，天明就行。”释典云：“乾坤之内，宇宙之间，中有一宝，秘在形山，诸人还识的否？”“贵处”，即中有一宝之处。“中”，即元关一窍。“宝”，即先天一气，水中之金。不识此处，便是天晚，急宜寻借宿处；既识此处，便是天明，还当猛力行持。然行持之法，非一己孤修，须人我共济。故老者道：“你这单身，如何得来？”三藏道：“还有三个小徒保护，方得到此。”夫人我共济之道，乃阴阳交感之道，说着丑，而行着妙。如呼谷传声，立竿见影，寂然不动，感而遂通。其中有降龙伏虎之真本领，捉怪擒妖之大手段。彼一切肉眼凡夫，见此真相，吓的战战兢兢，疑其是妖而不信。念经和尚，闻此大道，惊得跌跌爬爬，撞灭灯火而跑净者，真是轮回种子、地狱孽根，而未识得此超凡入圣之功果，能不为有识者嘻嘻哈哈所笑乎？\n“行者点上灯烛，扯交椅请唐僧上坐，兄弟坐在两旁，老者坐在前面，老者与和尚一问一答的讲话。老者姓陈，唐僧也姓陈，那里有个预修亡斋，这也与我们取经一般，多费跋涉。”总以见一阴一阳，为取经之妙道，执中为取经之正路也。“二老道：‘你等取经，怎么不走正路，却跑到我这里来？’行者道：‘走的是正路，只是一股水挡住，不能得渡。’”通天河为至中之道，为取经之正路；陈家庄为阴阳之道，是执中之正路。认不得阴阳，即识不得中道，欲行中道，先合阴阳，此理之一定不易者。但执中之道，贵乎认得阴阳，尤贵乎识得先天真一之精。此精至虚至灵，寂然不动，感而遂通，在先天而生阴阳，在后天为阴阳所生。阴阳合，则元神不昧，能以生物；阴阳背，则识神借灵生妄，能以伤物。曰：“虽则恩多还有怨，纵然慈惠却伤人。只因好吃童男女，不是昭彰正直神。”何等清切！"}]}
{"conversation": [{"input": "", "output": "“陈家庄系车迟国元会县所管，大王一年一次祭赛，要一个童男、一个童女献他。”元者，二人；会者，交会。识得此真阴真阳交会之地，方能入得正路，出的车迟国交界。否则，身经其地，而不能保全真阴真阳，即是顺从大王任食男女，不敢违例，乖和失中，赌胜赛强，仍是车迟国“三力”局面，何能入得正路？原其故，皆由一味清澄，而不知配合丹元。虽有真阴真阳，适以成魔口之食已耳，将何所贵？“一秤金八岁，陈关保七岁。”七八一十五，月圆之象。“只得两人种”，一阴一阳之谓道，关雎天保，人伦造化，生生之道在是。彼不知修养，轮流祭赛，而自送其死，预修亡斋，未到超生，早已寻亡者，可不叹诸？“三藏止不住腮边流泪”，可谓哭尽一切矣。夫世人不肯专心修道者，必疑神仙须天生，金丹须神授，而非凡人所可能。殊不知万物之中人为贵，可以与天地并立三才，而参赞化有。\n“舍下有吃不着的陈粮，穿不着的衣服，家财产业也尽得数。”若肯善舍其财，即可买得长生之路。昔道光得杏林之传，杏林嘱曰：“此道非巨富大力者不能，汝急往通邑大都，依巨富有力者为之。”后道光复俗以了大事，是依财而了大事也。又丹经云：“凡俗欲求天上事，寻时须用世间财。若他少行多悭吝，千万神仙不肯来。”是非财而天宝难求也。二老家当颇有，可谓巨富矣。“行者道：‘亏你省将起来’”，可谓大力矣。“五十两可买一个童男”，五行攒簇，可以救真阳而保命；“一百两可买一个童女”，抱元守一，可以救真阴而了性。“不过二百两之数。可就留下自己儿女后代，却不是好？”修性修命，两段功夫，即可阴阳如一，而长生不死，其好为何如？噫！真阴真阳，人岂易知？施法施财，人岂易行？更有一等地狱种子，不知法财两用之诀，或认为买女鼎，或猜为买金石。此辈当死后，托生臭虫，永不得人身矣。“老者滴泪道：‘你也不知。’”正以哭迷徒，不知有此真阴真阳、法财并用之道也。"}]}
{"conversation": [{"input": "", "output": "“大王甚是灵感，常来人家行走”，“此般至宝家家有”；“也不见其形”，“自是愚人识不全”也。“只闻一阵香风，就知是大王，争忙焚香下拜，他把匙大碗小之事都知道，老幼生时年月都记得，只要亲生儿女，他方受用”，“纵识硃砂与黑铅，不知火候也如闲”也。“不要说二三百两，就是几千万两，也没处买这一模一样，同年同月的儿女”，“大都全藉修持力，毫发差殊不作丹”也。“陈清入里面，将关保抱放灯前，小儿那知死活，笼两袖果子，吃着耍子”，“恍惚之中寻有象，杳冥之内觅真精”也。“行者见了，变作关保一般模样，两个搀手，灯前乱舞”，“有无从此自相入，未见如何想得成”也。此等真诀，有无一致，两家同心，见之的而行之当。“一抹而现了本相”，全以神运，不着形色，大机大用，莫可思议。\n“老者跪在面前道：‘老爷原来有这本事。’”吾亦跪在面前道：“原来有这本事。”不知天下后世学人，亦肯跪在面前道“原来有这本事”否？然有此本事，须要于此本事处，一步步脚踏实地，从有为而入无为，方是性命双修之道。若仅有为，不能无为，仅了其命，未了其性，是只知其一，不知其二，未免命基上坚固，而于性体上有亏。故行者道：“可像你儿子么？”老者道：“像！像！像！果然一般无二。”犹言了命，只可完得阳之一般，而未全的阳之二般也。\n“行者道：‘这等可祭赛的过么？’老者道：‘忒好！忒好！祭得过了。’”《敲爻歌》云：“达命宗，迷祖性，恰似鉴容无宝镜。寿同大地一愚夫，权握家财无主柄。”性者阴也，命者阳也，阳极而不以阴济之，命立而不以性成之，则忒好而不好。祭过而不中，终非金丹阴阳混成之道。“陈清磕头相谢”，乃谢其救真阳而了命也；“惟陈澄也不磕头，也不说谢”，尤望其救真阴而了性也。“倚着屏门痛哭”，正以见了命不了性，乃是偏倚之见，中道不通。哭者，正哭其不了性而仅了命，不得到超凡入圣之地位也。"}]}
{"conversation": [{"input": "", "output": "“行者叫八戒变女儿，索性行个阴骘，救两个儿女性命。”观此而知修命为阳，修性为阴，性命双修，方可祭的灵感，而灵感莫大矣。“一则感谢厚情”，了命也；“二来当积阴德”，了性也。“陈澄抱出一秤金女儿到厅上，一家子不拘老幼内外，都来磕头礼拜，只请救孩儿性命。”真阴一见，匹配其阳，方是一家完成。不偏不倚，两国俱全，二八一斤之足数矣。“女儿穿的花花绿绿也，拿着果子吃。”绿者，阳也；花者，阴也。性命俱了，阴阳归真，浑然一气，圆成太极，大丹凝结，正在此时。前抱出关保笼着两袖果子吃，是还丹阴阳中之果，乃结丹之事；今抱出秤金也拿着果子吃，是大丹阴阳中之果，乃凝胎之事。还丹是后天中返出之先天，从阴阳中取，故云笼了两袖果子；大丹是先天中之一气，从太极中化，故云拿着果子吃。此等处不可不知。\n“八戒变女儿变过头，变不过身”，了性而必须了命；“八戒步罡，行者吹一口仙气，果然把身子变过，与女儿一般”，了命更须了性。性命双修，有无一致，阴阳混化，形神俱妙之道。学者若能见到此地，宝眷完全，真阴真阳，可以留得矣。曰：“不放他哭叫，恐大王一时知觉，走了风讯”者，内则阴阳相合，防危虑险以助外；“曰：等我两人耍子去”者，外则金木相并，施为运用以保内。三丰云：“类相同，好用功，内药通时外药通。”正是此意。\n然此内外合一之道，皆出自然，并非强作。倘误认为强作，便是一己之阴，而非廓然大公之理。“捆了去，绑了去，蒸熟了去，剁碎了去。”明示强制之法，可一概尽去，而不用也。\n“两个红漆丹盘，请二位坐在盘内，放在桌上抬上庙去。”还丹、大丹两段功夫，必须性命双修，方成妙道。“四个后生，抬着二人，往天井里走走，又抬回放在堂上。”先天后天，四个阴阳，还当内外并用，才为上乘。“先吃童男”，当先进阳火而了命超凡；“后吃童女”，后须运阴符而了性入圣。噫！说到此处，内外造化，详明且备。这已是响响亮亮、明明朗朗，打开前门，抬出真宝，哭哭啼啼，为后生指示端的。奈何“欲向人间留秘诀，未逢一个是知音”。此仙翁所以不得不哭耳。\n诗曰：\n执中精一有真传，药物工程火候全。\n金木同功离坎辏，后天之内复先天。\n第四十八回　魔弄寒风飘大雪　僧思拜佛履层冰\n悟元子曰：上回言金丹之道，乃真阴真阳两而相合之道。但阴阳相合，出于自然，而非强作，倘不能循序渐进，急欲成功，则其进锐者其退速，反致阴阳不和，金丹难成，大道难修。故此回写其急躁之害，使学者刚柔相当，知所警戒耳。"}]}
{"conversation": [{"input": "", "output": "篇首“陈家庄众信，将猪羊牲醴，与八戒行者，抬至灵感庙里，将童男童女设在上首。行者看见香花蜡烛，正面金字牌位上，写灵感大王之神。”此等处有天机存焉，若不明口诀，枉自猜量。曰“庙”、曰“神”、曰“灵”、曰“感”，则是神妙不测，灵感非常，乃大药所产之处，所谓众妙之门者是也。其中包含一切，阴阳五行，无不俱备，不可以色相求，不可以心意度。人能知之，信受奉行，以礼相求，高抬上供，而虚室生白，恍惚有物，杳冥有精。即于今年、今月、今日、今时，直下清澄，一无所染，下手修为，谨遵条例，毫发不差。则一时辰内管丹成，立地回家，主人无事，可以安然自在矣。虽然，金丹之道，变化无端，火候不一，须当识急缓，知止足，辨吉凶，随时变通，方能有济。方其无也，期其必有；及其有也，更期其必无。无而有，有而无，各有其时，不得混倒。\n“众信供献男女，各回本宅”，是还丹已得，而归于家矣。但此由无而有，生身以后之家；非自有而无，未生身以前之家。若误认未生身以前之家，差之多矣。“八戒道：‘我们家去罢。’行者道：‘你家在那里？’八戒道：‘往陈家睡觉去。’”陈家为真阴真阳交会之地，乃还丹之事，而非大丹之道，只了的前半功夫，尚有后半功夫未能了的。今欲往陈家睡觉，是直以还丹为大丹，而欲歇休罢工，如之何，其可乎？故行者道：“与他了这愿心才是。”又道：“为人为彻，一定等大王来吃了，才是个全始全终。不然，又叫他降灾贻害，反为不美。”言丹未还，急须求其还，若丹已还，急须求其脱，方是大化神圣之妙道，全始全终之功运，不贻后患之全能。否则，以还丹为尽美，到家稳坐，不知大解大脱之尽善，终为幻身所累，是反为不美，何时是了？此温养十月，待时脱化之功所由贵。“常年先吃童男，今年先吃童女。”其即温养之功乎！吃童男者，用刚也；吃童女者，用柔也。用刚者，凡以为阴阳未和，金丹未得而设。今阴阳已和，金丹已得，“自有天然真火，炉中赫赫长红”，弃有为，而就无为，渐入神化。所谓“知其雄，守其雌”者，正在此时。其曰：“不敢抗违，请自在受用。”已是了了。"}]}
{"conversation": [{"input": "", "output": "“八戒现了本相，筑下怪物冰盘大小两个鱼鳞”，大小无伤，两国俱全，以阴济阳，正自在受用之妙旨。所可异者，是怪化狂风，钻在通天河。行者道：“不消赶他了，这怪想是河中之物，且待明日设法拿他，送我师父过河”之语。通天河为精一执中、还元返本之道，宜取得真经，过河又将何为？若不将此理辨出个来由，仍是前面唐僧夜阻通天河局面，终过不得河，通不得天，取不得经。说到此处，千人万人，无人识得。盖金丹之道，以调和阴阳为始基，以阴阳凝结为中途，以打破虚空为尽头。由陈家庄而至通天河，是调和阴阳，而归于至中之道，阴阳凝结，金丹有象，已到大圣人地位。孟子曰：“大而化之之谓圣，圣而不可知之之谓神。”圣不如神之妙。允执厥中，乃是大而化之之圣；打破虚空，方是圣而不可知之之神。不知之神，乃谓至神，而无字真经，可以到手矣。然则还丹为大丹之始，脱化为大丹之终，通天河为取经之中道也无疑。“不消赶他”者，精一而还丹，有为事毕也；“想是河中之物”者，执中而保丹，无为事彰也；“且待明日，设法拿他，送我师父过河”者，执中用权，将欲脱化此中也。孟子曰：“执中无权，犹执一也。所恶执一者，为其贼道也。”精一执中，其易知乎？知得此一，知得此中，方是人到精一执中之妙处。\n失去故物，一齐搬回，交付旧主人，由命修性，从有为而入无为，自在妙觉、从容中道圣人矣。但长生之道，务期无心，最怕有心。无心则阴阳合一而归中，有心则阴阳各别而失中。故妖怪有心要捉唐僧，即有鳜婆献冻冰之计。然冻冰之计，皆由唐僧取经心急所致。夫阴阳之气通和，则温暖而冰可化水；阴阳之气闭塞，则寒冷而水冻成冰。取经心急，是阴阳不和，水冻成冰之象。我以此感，彼以此应，自计自陷，与鳜婆、灵感大王何涉？噫！修道何事，而岂可急躁侥幸成功？夫道者，自然之道，结胎有时，脱胎有日，功到自成，无容强作。“唐僧心焦垂泪，见其层冰，欲奔西方”，是不居易而行险，岂自然之道乎？沙僧道：“忙中恐有错。”此的言也。\n“草包马蹄，踏冰而行”，示草昧无知之冒进；“横担锡杖防备落水”，写横行不直之狂徒。“放心前进”，得意处那知失意；“马不停蹄”，向前处谁知退后。“冰底下一声响亮”，“夜半忽有风雷吼”；“平空里三人落水”，“毫发差殊不作丹”。心急性燥，至于如此，虽金丹有象，而不能从容自在享用，终必入于石匣，而不得出头矣。故二老道：“我等那般苦留，却不肯住，只要这样方休。我说等雪融，备船相送，坚执不从，致令丧了性命。”此皆经历棒喝之语，何等醒人？"}]}
{"conversation": [{"input": "", "output": "古人云：“一毫阳气不尽不死，一毫阴气不尽不仙。”群阴剥尽，丹自成熟，方是性命双修之大道。若了命之后，而不知明心见性，坚执一偏，妄冀神化，则性之未了，即命之未全，稍有所失，前功俱废，性命两伤矣。故结曰：“误踏层冰伤本性，大丹脱漏怎周全？”观此而悟，所谓通天河，为结大丹之事，可不谬矣。\n诗曰：\n五行攒簇已还元，住火停轮是法言。\n若也持盈心未已，有伤和气必遭蹇。\n第四十九回　三藏有灾沉水宅　观音救难现鱼篮\n悟元子曰：上回言燥性为害之由，此回言脱胎火候之妙。《悟真》云：“纵识硃砂与黑铅，不知火候也如闲。大都全藉修持力，毫发差殊不结丹。”盖以金丹易得，火候最难，时刻未至而妄动，则丹不熟而易漏；时刻已到而不脱，则火有过而反伤。过与不及，皆非精一执中之道，火候之不可不谨，有如是。\n“三人寻师，同下水底”，言三人同志，切须防危而虑险；“八戒一跌，把行者毫毛变的假身，飘起去无影无踪”，言一毫有差，早已无影而无踪。沙僧道：“还得他来，若无他，我不与你同去”，言三家相会，而方能成丹；“行者在八戒耳朵里高叫道：‘悟净，老孙在这里’”，言金火同宫，而才得济事。八戒道：“是我的不是了，你在那里作声？请现原身出来”，“莫执此身云是道”；行者道：“你还驮着我哩！我不弄你”，“须知身外还有身”。“你快走！快走！”当外绝诸缘，猛烹而急炼；“呆子只管念诵陪礼”，必内念纯真，静观而密察。“行有百十里远近，望见‘水鼋之第’”，攒簇功完，还元有望；“行者道：‘悟净，有水么？’沙僧道：‘无水’”，云散水涸，大道可成。“大圣离八戒耳朵，变作长脚虾婆”，言金丹成就，须罢功闲暇，而心归休歇；“两三跳，跳到门里面”，言道有变通，直抱元守一，而跳入虚无。“妖精鳜婆商量，要吃唐僧，行者留心”，言惟精推一，允执厥中，为成全圣胎之要着，不可不谨；“大王把唐僧拿在石匣，等徒弟不来，就要享用”，言人心惟危，道心惟微，为人生死活之关口，不可不知。"}]}
{"conversation": [{"input": "", "output": "噫！千般比喻，说不尽长生妙诀；一口石棺，直指出寻死根由。“三藏在石匣里嘤嘤的哭”，“欲向人间留秘诀，未逢一个是知音”；“师父恨水灾，望徒弟来”，“不知谁是知音者，试把狂言着意寻”。诗中显提醒人处，是“前遇黑河身有难，今逢冰解命归泉”二句。黑水河一案，乃幻身上事；通天河一案，乃法身上事。黑水之流性不定，足以溺幻身；通天河之躁心不休，足以沉法身。通天河若不能过的，即过的黑水河，亦仅能保的幻身之不溺，安能保的法身之不流乎？仙翁于此处，照应黑水河故事，是欲叫人于通天河速脱法身，以了大事。若个丈夫，于此水厄中，打的透彻，究的明白，真经易取，故园易返。何则？土乃五行之母，水乃五行之源，无土不生，无水不长，离却水土，即失生生长长之造化，全不得性命，完不得大道。然欲全性命，莫若先去人心。若肯放去人心，则道心常存，厄从何来？难从何有？“行者道：‘你且放心，我们擒住妖精，管叫你脱难。’”真乃蛰雷法鼓，震惊一切矣。\n“八戒叫怪物送出师父”，是圣胎凝结之后，用十月抽添之功也。曰：“我本是陈清家一秤金，你认得我么？”曰：“乖儿子，仔细看耙”，是金火同宫，仔细抽添，抑阴扶阳之机关；“沙僧亦掣宝杖上前夹攻”，是真土调和，黄中通理，防危虑险之要着。诗云：“有分有缘成大道，相生相克秉恒沙。”金丹之道，是集义而生，非义袭而取，须是生克并用，剥尽群阴，方了得恒沙罪垢，而不为后天所累也。“土克水，水干见底”，水得土而不泛，逆运也；“水生木，木旺开花”，木遇水而生荣，顺生也。“禅法参修归一体”，顿悟渐修，合而为一也；“还丹包炼伏三家”，彼此扶持，三家相会也。“土是母，发金芽，金生神水产婴娃”，土生金，金生水，金水相停，中土调和，婴儿有象也；“水为本，润木花，木有辉煌烈火霞”，水生木，木生火，水火烹煎，柔木用事，煅炼成功也。“攒簇五行皆别异，故能变脸各争差。”五行各一其性，彼此相贼，不合而必使之合，不和而必使之和。损之又损，增之又增，随机应变，直到无可增损处，攒簇五行而成一家，七返九还，归于纯阳无阴之地矣。此等妙诀，非善通阴阳、深明造化者，不能知之。"}]}
{"conversation": [{"input": "", "output": "“三人斗经两个时辰，不分胜负。”火候未到也。“沙僧、八戒诈败，回头就走。”急欲脱化也。“那怪才出头，行者与战，未经三合，遮架不住，打个花，淬下水去。”火候未到，未可速脱也。“妖精败回，说出毛脸雷公，火眼金睛和尚，鳜婆打一个寒噤道：‘亏你识俊，逃了性命。若再三合，决然不得全生。’”盖圣胎气候未足，须用火以熏蒸，气候已足，须止火以休息，此丹法之大关节。倘不知止足，而轻举妄动，一朝伤胎，大事即去，可惧可怕。昔达摩少林冷坐，三丰武当面壁，均是保性命而善于全生者。又说出“五百年前大闹天宫，太乙金仙齐天大圣，皈依佛教，神通广大，变化无端”，以见金丹为先天一气凝结而成，乃难得易失之物。幸而得之，火候一到，便宜小心护持，守雌不雄。“再莫与他战”一语，真玉律金科，不可有违者。\n“把门关紧，任君门外叫，只是不开门”，谨封牢藏，不使泄露也。“行者叫八戒、沙僧，在河岸上巡视，不可放他走了”者，戒慎恐惧，以备不虞也。“行者去普陀拜问菩萨”者，顺其自然之脱化，不用勉强之作为也。“菩萨不许人随侍，自入竹林里观望”者，神观密察，虚心静养也。“聊坐片时，待菩萨出来，自有道理”者，时刻不到，必须等候。时刻若到，自然脱化也。“善财不离菩萨左右，行者笑道：‘你那时魔业迷心，今朝得成正果。’”净地之不可不近，躁心之不可不除也。“迟了恐伤吾师之命”者，时过而圣胎有亏也；“等待他自己出来”者，不及而法身难脱也。菩萨竹林一诗，妙相自如，并无装饰，丝毫莫染，尘埃全无，俨然胎完十月，婴儿出胞之象。菩萨道：“你且在外边，等我出来。”不急不迫，出于自然也。噫！此等处，皆是重安炉鼎，再造乾坤，另置家事之大作大用，乃为圣而不可知之之神，彼诸天及人，安能知之？诸天道：“我等不知。”又云：“必然为大圣有事。”可以了了。"}]}
{"conversation": [{"input": "", "output": "“菩萨手提一个紫竹篮儿出林道：‘悟空，我与你救唐僧去来。’”是明言抱一守中，为超脱圣胎之法器；真空自在，乃解救真身之妙诀也。“行者请菩萨着衣，菩萨道：‘不消着衣，就此去也。’”时未至而不容有强，时已至而不容有缓也。“菩萨撇下诸天，纵祥云腾空而去。”道成之后，丹房器皿，委而弃之。身外有身，功成人间，名注天上，超凡世而入圣基，度己毕而去度人，正在此时。虽然，岂易易哉？苟非有猛烈丈夫，果决男子，一勇成功，不能逼的出此等自在法身，脱离苦海，而在道中度化群迷也。“菩萨解下丝绦，将篮儿拴定，抛在河中，往上流头扯祝”，言圣贤精一执中之道，在源头清水处，整顿丝纶，而不向下流浊水里去下钓钩也。“口念《颂子》道：‘死的去，活的祝。’念了七遍，提起篮儿，但见篮儿里，亮灼灼一尾金色鲤鱼，还眨眼动鳞。”言生死机关，须要口传心授；还丹妙用，总在“七日来复”也。\n《悟真》云：“不识真铅正祖宗，万般作用枉施功。”学者若不遇明师，诀破真金一味，虽一阳来复，当面错过，不相识认，难以为力。“菩萨收了金鱼，叫救师父。行者道：‘未曾拿住妖精，如何救得师父？’”正以不知，当面错过矣。“菩萨道：‘这篮儿里不是？’八戒、沙僧道：‘这鱼儿怎生有这等手段？’”所谓一经说破，如同本得，现前即是，不待他求也。“金鱼本是莲池养大的，每日浮头听经，修成手段”者，金丹大道，以清净为本，出污泥不染，而借真经修养也；“九瓣铜锤，是一根未开的菡萏，被妖运炼成兵”者，先天大道，一气运用，而不着于五行，九还七返，而须赖其修持也。“不知那一日海潮泛涨，走到此间。”此般至宝，人人俱有，个个现成，因其不识，随风扬波，走失于外，离清源而就浊流矣。“今早扶栏看花，却不见这厮出来。”言必早自醒悟，当知我家无真宝。“掐指巡纹，算着他在此成精。”言急寻师指点，还有他家不死方。“未及梳妆，运神功织就竹篮儿擒他。”全以神运，不假色求。实腹而虚心，虚心而实腹；真空而妙有，妙有而真空。虚实兼用，有无悉备，法财两用，一以贯之。"}]}
{"conversation": [{"input": "", "output": "噫！此等大作大用，何妨在众信人等面前，画出个鱼篮观音菩萨的影神，现身说法，分开邪正之路，指出还元大道，揭去其假，驮出其真，明明朗朗，与大众相见乎？是道也，最近非遥，至简至易，知之者立跻圣位。非同炉火采战，一切邪术，寻船辨篙，或买女鼎，或买金石，自欺欺世，花费人间财物者可比。佛云：“若以色见我，以声音求我，是人行邪道，不得见如来。”特以还元之道，《河图》之道也，在儒则为精一执中，在释则为教外别传，在道则为九还七返，乃三教一家无字之真经也。\n“老鼋自叙出身”一篇，学者切莫误认，乃仙翁自写其作书之心耳。言此通天河还元之道，实历代祖祖相传，圣圣相授，而至仙翁，因悟本修真，养成灵气，将自己身体力行之功，尽寓于通天河三篇之中，以共后世。但恐有无知之徒，惑乱仙经，引入邪道，借此为证，以盲引盲，即伤许多性命，败坏正道。若有知音，存圣人心肠，收去一切怪物，扫尽无数妖气，息邪说而防淫辞，正人心而明大道，成己成物，度引群迷，俱入大觉，即是仙翁功臣孝子，讵不恩重如山乎？读至发誓，“我若不送唐僧过此通天河，将身化为血水”之句，我思古人，不禁惨然泪下。彼地狱种子，而犹毁谤圣道，甘入下流者，其不将身化为血水者几何？\n“老鼋有四丈围圆的一个大白盖”，四象五行，包含在中，一而神者，太极之象，道本无名。“歪一歪儿，不成正果”，顿悟圆通，无作无为也。四众白马，站在白鼋盖上，五行四象，流行于外，两而化者，《河图》之数，道以言显。“歪一歪儿，就照头一下”，功以渐修，有体有用也。“众人岸上焚香叩头，都念‘南无阿弥陀佛’，只拜的不见形影方回。”谷神不死，是谓元牝，元牝之门，是谓天地根。知得此中消息，自宜脚踏实地，诚心志念，一步步行去，直到不睹不闻，无声无臭处，方是未生身以前家乡，不得在半途而自废。若错认五行攒簇，即是尽头之地，是不知有无生无灭之大觉，为幻身所拘，纵能延寿身轻，如何脱得本壳？吾劝同道者，到得五行攒簇之时，欲脱本壳，还须与我问佛祖一声，不知肯响允道：“我问我问”否？\n诗曰：\n心忙性燥道难全，纵是丹成有变迁。\n静养婴儿归自在，随时脱化出尘寰。\n第五十回　情乱性从因爱欲　神昏心动遇魔头\n悟元子曰：上回结出金丹大道，须得水中金一味，运火煅炼，可以结胎出胎，而超凡入圣矣。然真者易知，而假者难除，苟不能看破一切，置幻身于度外，则千日为善，善犹不足；一日为恶，恶常有余。纵大道在望，终为邪魔所乱，何济于事？故此回合下一二回，举其最易动心乱性者，提醒学人耳。"}]}
{"conversation": [{"input": "", "output": "冠首《南柯子》一词，叫人心地清净，扫除尘积，抛去世事，绵绵用功，不得少有差迟，方能入于大道。师徒四众，心和意合，归正求真，是以性命为一大事，正当努力前行，轻幻身而保法身之时。奈何唐僧以饥寒之故，使徒弟化斋饭吃了再走，此便是以饥渴之害为心害，而招魔挡路，不能前进之兆。故行者道：“那厢不是好处？”又道：“那厢气色凶恶，断不可入。”言此厢是我，那厢是魔，因饥渴而思斋，则魔即思斋而起。“断不可入”，犹言断不可以饥渴，而情乱起魔也。盖情一乱，性即从之，情乱性从，为物所移，身不由主，便是无坐性。“行者取金箍棒将平地上周围画了一道圈子，请唐僧坐在中间，对唐僧道：‘老孙画的这圈，强似那铜墙铁壁，凭他什么虎狼魔鬼，俱莫敢近，但只不可走出圈外。’”圈者，圆空之物，置身于中，性定情忘，素位而行，不愿乎外，虽虎狼魔鬼，无隙可窥。此安身立命之大法门，随缘度日之真觉路。曰：“千万！千万！”何等叮咛之至！\n“行者纵起云头，寻庄化斋。忽见那古树参天，乃一起庄舍，柴扉响处，走出一个老者，手拖藜杖，仰面朝天道：‘西北风起，明日晴了。’说不了，后边跳出一个哈巴狗儿来，望着行者汪汪的乱吠。”此分明写出一个贪图口腹小人形像出来也。吾于何知之？吾于行者寻庄化斋知之。“见古树参天，一起庄舍”，非心中有丰衣足食富贵之见乎？“柴扉响处，走出一个老者，手拖藜杖”，非小家子出身，内有贪图，而外装老成乎？“仰面朝天道：‘西北风起，明日晴了’”，非仰风色而暗生妄想乎？“说不了，后边跑出一个哈巴狗儿来乱吠。”狗者，贪食之物；哈巴者，碎小之物；乱吠者，以小害大之义。总写小人贪图口腹，损人利己，无所不至之象。噫！修道者，若图口食而乱情，与哈巴狗相同，养其小者为小人，尚欲成道，岂可得乎？故老者道：“你且休化斋，你走错路了，还不去找大路而行？”修行者，不以大道为重，因食起念，便是走错道路。身在此，而心在彼，外虽人形，内实是鬼。老者害怕是鬼，岂虚语哉？"}]}
{"conversation": [{"input": "", "output": "“六七口下了三升米”，无非口食之见；“走三家不如坐一家”，当须抱道而亡。“缠得紧，举杖就打”，打不尽世间贪汉；“记杖数，慢慢量来”，活画出教门魔头。“老者嚷有鬼，行者呼老贼”，骂尽一切为口腹而轻性命之徒，妙哉！“行者使隐身法，满满的挜了一钵盂干饭，即驾云回转。”老子云：“吾所以有大患者，为吾有身。乃吾无身，吾有何患？”夫人以饥渴起见者，无非为此身耳。为此身，则身即为大患。使隐身法，置身于无何有之乡，忘物忘形，虽满挜钵盂，而以无心持之，何患之有？彼唐僧阴柔无断，出了行者圈子。坐于公侯之门，弃天爵而要人爵。舍内真而就外假，养小失大，何其愚哉？殊不知人之幻身，乃天地之委物，无常若到，一堆骨髓骷髅而已，有何实济？\n“呆子止不住腮边泪落道：‘那代那朝元帅体，何邦何国大将军。英雄豪杰今安在，可惜兴王定霸人。’”一切养小失大之迷徒，可以悟矣。修道者，若看不破幻身之假，遇境迁流，逐风扬波，即是呆子进富贵之家，观见锦绣绵衣，暗中动情，拿来三件背心儿，不管好歹矣。\n夫好者，好心；歹者，歹心。因衣食动念，是背好心而生歹心，不管好歹，非背心而何？独是背心一件而已，何至于三？此有说焉。举世之人，醉生梦死，皆为贪、嗔、痴三者所误，故脱不得轮回，出不得苦难。夫不知止足则为贪，懊悔怨尤则为嗔，妄想无已则为痴。此三者名为三毒，又谓三尸，又谓三毛。古人有“除三毒”、“斩三尸”、“伐三毛”之义。学者若不谨慎，一有所着，三件并起，情乱性从，莫知底止，其谓三件背心，不是虚语。三藏道：“公取窃取皆为盗。”言见物起念，虽未得手，而早已留心，与窃盗相同，何能修道？此等之徒，自谓隐微秘密，无人知觉，彼安知暗室亏心，神目如电？故君子戒慎乎其所不睹，恐惧乎其所不闻也。身为心舍，心为身主，背心而身不能自主，立站不稳，扑的一跌，良有以也。\n“这背心儿赛过绑缚手，霎时把八戒、沙僧背剪手贴心捆了。三藏来解，那里解得开。”此等处，尽是打开后门之法语。盖能存其心，虽身被绑缚，而心可无损；仅借其身，则心有所背，而身迹遭殃。背剪手贴心捆了，还以其人之术制其人。“三藏解不开”，自己受捆，当须自解，而非可外人能解者。唐僧因食而出圈，八戒、沙僧因衣而受捆，俱系自作自困，自入魔口，谓之不请自来，恰是妙语。"}]}
{"conversation": [{"input": "", "output": "“唐僧说出西天取经，因腹中饥馁，着大徒弟去化斋，两个徒弟爱小，拿出衣物，要护脊背，不料中了大王机会。”噫！取经何事，而可因饥思斋，因寒爱衣？世之思斋爱衣，而不中金兜山金兜洞兕角大王机会者，有几人哉？\n“金兜山”者，土厚而金埋。“独角兕”者，意动而行凶。唐僧、八戒为衣食而意乱，致遭魔手，是金兜山独角大王，即唐僧之变相，其魔乃自生之，而非外来者。若欲除去此魔，先须除去衣食之见，衣食看轻，而魔渐有可除之机。故土地道：“可将斋饭钵盂，交与小神收下，让大圣身轻，好施法力。”可知心有衣食之见，而法力难施也。既云身轻好施法力，何以行者将金箍棒变作千百条盈空乱下，老魔取出圈子，把金箍棒收作一条，套将去乎？夫天下事，惟定者可以制乱，惟少者可以御多。意动无忌，可谓乱矣。一而变千，盈空乱下，是以乱制乱，以多御多，不特不能降魔，而且有以助魔，故逃不得妖精圈子。\n其曰：“妖魔得胜回山洞，行者朦胧失主张。”最为妙语。要之，主张之失，非行者与妖魔争战时失去，已于唐僧出圈子时失去矣。非于出圈子时失去，早于思想吃斋，一念之动失去矣。结云：“道高一尺魔高丈，性乱情昏错认家。可恨法身无坐位，当时行动念头差。”可谓叫醒一切矣。\n诗曰：\n情乱性从爱欲深，出真入假背良心。\n可叹皮相痴迷汉，衣食忙忙苦恼侵。\n第五十一回　心猿空用千般计　水火无功难炼魔\n悟元子曰：上回言意土妄动，心失主杖矣。然失去主杖，若不得其自失之由，任你用尽心机，终落空亡，极其巧伪，到底虚谬。故此回极写其肆意无忌，使学者钻研参悟，深造自得耳。\n篇首“大圣空着手，两眼滴泪道：‘岂料如今无主杖，空拳赤手怎施功？’”言修行者失去主杖，即如孙大圣失去金箍棒相同，尚欲尽性至命以了大事，万无是理。何则？意之为功最大，其为祸也最深。有主意者吉，无主意者凶。失去主杖，便是失去生意，主意一失，性乱命摇，脚跟不实。当斯时也，虽上帝掌造化之权，亦未能造化我以主意；虽天师代天宣化，亦未能宣化我以主意；虽哪吒善于降妖，亦未能降伏我之无主意；虽火星能以纵火，亦未能烧死我之无主意；虽水伯精于运水，亦未能淹灭我之无主意；虽雷神专于发雷，亦未能打坏我之无主意。"}]}
{"conversation": [{"input": "", "output": "玉帝道：“着悟空挑选几员天将，下界擒魔去罢。”许旌阳道：“但凭高见，选用天将。”哪吒兵器被套去，雷公雷楔恐套去，火星火器都套去，水伯河水难进去，总以见主意之失，皆由贪图。贪图非天神水火所使，皆出于一己检点不到，因而出了我圈，入于魔圈。欲脱魔圈，仍须自省返照，非可妄想天神水火制伏者。否则，不求于己，借仗于外，是无主意之中，而又失主意，失之又失，必至全失主意，为魔滋甚，焉能脱得魔之圈套？\n“行者与魔走拳，将毫毛变作三五十个小猴”，是已舍远而求诸近，舍物而取诸身矣。然何以又被魔王圈子套去？行者生平以毫毛变本身，变诸物，无不随心所欲，感应灵通，今一战套去，读者无不疑之，殊不知毫毛变化，用之于有主意之时则可，用之于无主意之时则不可。毫毛者，身外之法身，以外制外，易于为力，立竿见影。意土妄动，自起之魔属内。以外法身而伏内魔，难于为功，故仍出不得妖精圈套。提纲所谓“心猿空用千般计，水火无功难炼魔”者是也。\n夫空用无功，皆由不识魔之出处、圈之来由也。众神道：“魔王好治，只是圈子难降，除非得了他那宝贝，然后可擒。”盖魔所恃者圈套，行者所恃者金箍棒，金箍棒一失，行者上天入地，无所用其力，究为魔所规弄。若欲治魔，莫先去圈；若欲去圈，莫先得棒；棒一得而主杖由我，魔之圈套亦可渐有解脱之时。此行者诸神谋偷圈之计，而先得金箍棒也。\n夫道者，盗也。其盗机也，天下莫能见，莫能知，故曰偷。不但此也，且魔之来，乘人之不觉，而因之弄圈套以作祸。学者之修道，亦当乘魔之不觉，而方能盗圈套以脱灾。故提闹天宫、偷桃、偷丹故事，以明了性了命，总一盗机，而无别法。闹天宫，所以窃来生生之造化；入金兜，所以偷去死死之根由。\n妙哉！“行者变麻苍蝇儿，轻轻的飞到门缝边钻进去。”此变之义，非人所识。本传中行者变苍蝇，不一而足，今忽变麻苍蝇，大有深义。苍蝇儿者，五德备具之婴儿。苍至于麻，不识不知，五德悉化，形色归空，毫无着染之至。修行人若钻研醒悟到此，是即忽见故物，复得主杖之时。主杖一得，原本即复，先发制人，出其不意，纵横自在莫遮拦，群妖胆战心惊，老魔措手不及，已莫知我何矣。故结曰：“魔头骄傲无防备，主杖还归与本人。”吾愿失去金箍棒者，速于魔之无防备处，偷回主杖可也。\n诗曰：\n自无主杖用何功？外面搜求总落空。\n任尔登天能入地，终归大化入坑中。\n第五十二回　悟空大闹金兜洞　如来暗示主人公"}]}
{"conversation": [{"input": "", "output": "任尔登天能入地，终归大化入坑中。\n第五十二回　悟空大闹金兜洞　如来暗示主人公\n悟元子曰：上回言意土放荡，须要自有主张，方可济事矣。然不能格物致知，则根本不清，虽一时自慊，转时自欺。或慊或欺，终为意所主，而不能主乎意，何以能诚一不二乎？仙翁于此回写出格物致知，为诚意之实学，使人于根本上着力耳。\n大圣得了金箍棒，是已去者而返还，已失者而复得，本来之故物，仍未伤也。“妖怪道：‘贼猴头，你怎么白昼劫我物件？’行者道：‘你倒弄圈套，抢夺我物，那件儿是你的？’”妙哉此论！古人云：“烦恼即菩提，菩提即烦恼”，总是一物。魔夺之则为魔物，圣夺之则为圣物。其所以为魔而不为圣者，皆由背真心而失真意，不自醒悟，全副家业，件件为魔所有。倘有志士，自知主张，直下断绝万缘，件件俱可还真，虽有魔生，亦奚以为。“行者战败妖怪，要偷圈子，变作一个促织儿，自门缝里钻将进去，迎着灯光，仔细观看。”促者，急忙之义；织者，取细之义。言当于颠沛流落之时，急宜粗中用细，借假悟真，依一隙之明，而钻研真实之理也。\n“只见那魔左胳膊上套着那个圈子，像一个连珠镯头模样。”左者，差错之谓，圈子为中空之宝，魔套左膊，是为魔所错用，已失中空之本体，若能见得，则错者渐有反中之机。然知之真，则宜取之易，何以魔王反紧紧的勒在膊上，而不肯脱下乎？盖圣贤作事，防危虑险，刻刻谨慎，恐为邪盗其真；而邪魔作怪，鸡鸣狗盗，亦时时用意，恐被正夺其权。邪正并争，大抵皆然也。\n“行者又变作一个黄皮虼蚤，钻入被里，爬在那怪的膊上，着实一口，那怪把圈子两捋。又咬一口，也只是不理。”此变亦渐入佳境矣。虼蚤者，土气所变；黄皮者，中土之正色。虼蚤咬魔，是以真土而制假土，然以土制土，虽能去外假而就内真，究竟两不相伤，而真宝未可遽得也。“行者料到偷他的不得，还变作促织儿，径至后面。”既知真土不能去假土，即须借此一知之真，极深研几，推极吾之真知，欲其知之无不尽也。\n“听得龙吟马嘶，行者现了原身，解锁开门，里面被火器照得明晃晃，如白日一般。”此穷空入于至幽至深之处，由假悟真，忽的暗中出明，虚室生白之时。故各般兵器，一把毫毛，无不真知灼见。“大圣满心欢喜，哈了两口热气，将毫毛变作三五十个小猴，拿了一应套去之物，跨了火龙，纵起火势，从里面往外烧来，把小妖烧死大半。”言故物一见，阴阳相和，就假变真，三五合一，里外光明，是非立判，不待强制，而妖气可去大半矣。"}]}
{"conversation": [{"input": "", "output": "“行者得胜回来，只好有三更时分。”曰“三更时分”，曰“只好有三更时分”，曰“得胜回来，只好有三更时分”。时不至三更，则阴阳未通而不好。时不至好，则邪正不知而难分。若不得胜回来，未为好，未为三更，未为时分。只好有三更时分，正在得胜回来。此清夜良心发现，意念止息之时。然虽意念一时止息，若不知妄动之由，则魔根犹在，纵诸般法宝到手，其如意土乘间而发，必至旋得而旋失，终在妖魔圈套之中作活计。故魔王道：“贼猴啊！你枉使机关，不知我的本事，我但带了这件宝，就是入大海而不能溺，赴火池而不能焚哩！”言不知其本魔盗其宝，肆意无忌，入水不溺，入火不焚，恣情纵欲，罟获陷井，无不投之。洞门一战，众神兵仍被套去。“众神灵依然赤手，孙大圣仍是空拳。”此不知本之证耳。“老魔叫小妖动土修造，又要杀唐僧三众来谢土”，是明示不知意土虚实消息之本，而欲强制，适以助其意之妄动，意之无主而已，有何实济？“火星怨哪吒性急，雷公怪天王心焦，水伯无语，行者强欢”，是写知之不至，中无定见，意未可诚之象。\n“行者说出佛法无边，上西天拜佛，叫慧眼观看怪是那方妖邪，圈是什么宝贝”，是欲诚其意，必先致知也。佛祖道：“悟空，你怎么独自到此？”言独悟一空，而意不诚也。“行者告佛，圈子套去一概兵器，求佛擒魔，拜求正果”，言知至而后意诚也。\n“如来听说，将慧眼遥观，早已知识”，致知而知至也。又云：“那怪物我虽知之，但且不可与你说破，我这里着法力，助你擒他。”言致知必先格物，物格而后知至，知至而后意诚也。“令十八尊罗汉，取十八粒金丹砂，各持一粒，叫行者与妖比试，演出他来，却叫罗汉放砂陷住他，使动不得身，拔不得脚。”悟一子注“十八”加各为“格”字，最是妙解。然格则格矣，何以使行者演出，罗汉定住乎？盖格物者所以致知，致知所以诚意。诚意不在致知之外，致知即在格物之中。物即意也，知得此意，方能格得此意；格得此意，方谓知之至；知之至，方能意归诚。但“格”非只一“知”而已，须要行出此格物之实功。“叫行者与妖比试，演出他来”者，将欲取之，必先与之也。“叫罗汉放砂陷住，使动不得身，拔不得脚”者，欲存其诚，先去其妄也。此等妙用，皆在人所不知，而己独知处格之，故不可说破也。但不可说破之妙，须要知的有主乎意者在。若不知其意之主，则意主乎我，而我不能主乎意，未可云知至。知不至而欲强格，纵有降龙伏虎之能，亦系舍本而逐末，落于后着。如以金丹砂陷妖，而反滋长张狂，丹砂尽被套去，势所必然。"}]}
{"conversation": [{"input": "", "output": "金丹者，圆明混成，不二之物，金丹而成砂，非金丹之精一，乃金丹之散涣。以散涣之格，而欲定张狂之意，其意之妄动，千变万化，起伏无常，顾头失尾，将何而用其格乎？原其故，皆由知之不至，而意无所主，故格之不真。格之不真，意安得而诚之乎？\n二尊者道：“你晓得我两个出门迟滞，何也？”是欲天下人，皆晓得格物而后知至也。行者道：“不知。”是言天下人，皆不知知至而能物格也。及“罗汉说出如来吩咐，若失金丹砂，就叫上离恨天太上老君处，寻他的踪迹，庶几可一鼓而擒”。此方是知其意之有主，不是假知假格，而于根本上致知，知致而意可诚矣。太上老君为《乾》之九五，为刚健中正之物，因其刚健至中至正，故有金钢琢。金钢者，坚固不坏之物，至正之义；琢者，虚圆不测之象，至中之义。刚健中正，主宰在我，妄意不得而起，能主其意，不为意所主。格物格到此地，方是格之至；致知知到此地，方是知之至。“一鼓可擒”，知至而意未有不诚者。如来后面吩咐者，即吩咐此；如来有此明示者，即明示此。彼假知道学，口读虚文，为格物致知，而心藏盗跖者，乌能知之？\n“行者见老君眼不转睛，东张西看。”欲其格物无不尽也。“忽见牛栏边一个童儿盹睡。行者道：‘老官走了牛也！走了牛也！’”欲其知之无不至也。“惊醒童儿，说出在丹房里拾得一粒丹，当时吃了，就在此睡着走牛之故。老君道：‘想是前日炼的七运火丹，掉了一粒，被这厮拾吃了，该睡七日，那畜生因你睡着，遂乘机走了。’”七返火丹，乃虚灵不昧之物。“掉了一粒”，已失去房中真宝。“拾得一粒”，是忽得意外口食。“该睡七日”，一阴来《姤》，而神昏心迷，歹意乘机而出，无所不为矣。童子因吃丹而盹睡失青牛，唐僧因吃斋而情乱入魔口，同是因口腹而失大事，可不畏哉！老君查出偷去金钢琢。行者道：“当时打着老孙的就是他！”同此一中，同此一意。有主意者，允执厥中，则成仙作佛而降魔；无主意者，有失其中，则兴妖作怪而伤真。主意得失之间，邪正分别，而天地是隔矣。\n老君执了芭蕉扇，叫道：“那牛儿还不归家，更待何时？”那魔道：“怎么访得我主人公来也？”芭蕉扇乃柔巽渐入之和气，牛儿乃放荡无知之妄意，以渐调委，放荡自化，意归中央，中为意之主理也。“一扇而圈子丢来”，何圈套之有？“两扇而怪现本相”，何自欺之有？“原来是一只青牛”，诚一不二，有主意而意即诚矣。“老君跨牛归天”，执中而意归无为；“众神各取兵器”，修真而法须有作。有为无为，合而为一，解苦难找寻大路，正在此时。"}]}
{"conversation": [{"input": "", "output": "吁！灵童一盹，意动盗宝，即弄圈套，乖和失中，莫知底止而伤性命；灵童一醒，意诚得主，即返金钢，格一执中，随出鬼窟而归正道。一盹一醒，生死系之。彼一切而因衣食自入魔口，失其主意者，乃道门中瞌睡汉耳，焉能知此？“正走间，听得路旁叫：‘唐圣僧吃了斋饭去。’”身已经历，试问你再思吃斋否？\n诗曰：\n穷理必须穷入神，博闻多见未为真。\n果然悟到如来处，知至意诚养法身。\n第五十三回　神主吞餐怀鬼孕　黄婆运水解邪胎\n悟元子曰：上回结出修道者，须要遇境不动，正心诚意，攻苦前进，方能无阻无挡，了性了命矣。而不知者，反疑为修性在内，修命在外，或流于红铅梅子，或疑为采阴补阳，丑态百出，作恶千端，深可痛恨！故仙翁于此回，和下四五篇，借假写真，破迷指正，以见金丹乃先天之气凝结而成，非可求之于人者也。\n篇首“金兜山山神、土地，捧钵盂叫道：“圣僧啊！这钵盂饭，是孙大圣向好处化来的，因你等不听良言，误入妖魔之手，且来吃了饭再去，莫辜负孙大圣一片恭孝之心。”据理而论，金丹正理，以金公为养命之源，衣食财物，俱金公所运，是金公所化之食，在好处化来，足以生法身，而脱幻身。迷徒不知就里机关，图谋世味外衣，重幻身而轻法身，以故误入魔手，多生苦难。“莫辜负孙大圣一片恭孝之心”，正提醒学者，保性命而完大道，须知得金公有一片恭孝之心，足以成仙作佛，而不容逐于外诱，自暴自弃也。“三藏道：‘早知不出圈子，那有此杀身之害。’行者道：‘只因你不信我的圈子，却叫我受别人的圈子，多少苦恼。’”盖出此圈，即入彼圈；出彼圈，即入此圈。邪正不两立，忠奸不同朝，理所必然。倘能于此处，知之真而见之确，回光返照，致虚守静，则意诚心正，整顿鞭鞍，上马登程，而可渐达极乐矣。\n故曰：“涤虑洗心皈正觉，餐风宿水向西行。”释典云：“百尺竿头不动人，虽然得入未为真。百尺竿头更进步，十方世界是全身。”即此“归正觉”、“向西行”之妙旨。然正心诚意，虽为修道之要着，而非大道之究竟。古圣仙师，与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶，先天而天不弗违，后天而奉天时，了性了命，形神俱妙，与道合真。正心诚意，犹是一己之阴，而非人我两济、阴阳交通之理。故紫阳叫人“认取他家不死方”也。但他家不死之方，秘密天机，万劫一传，非同一切旁门外道可比。更有一等地狱种子，闻“他家”二字，遂认为妇人女子，竟将古人普渡之法船，变为铁围之路引，我思古人，忧心有伤矣。请明此篇之意。"}]}
{"conversation": [{"input": "", "output": "“四众正行处，忽遇一道小河。”此乃修行人不期而遇，邂逅相逢之境界。“一道小河”，一小道而非大道可知。“澄澄清水，湛湛寒波”，写秋波动人之尤物；“那边柳阴垂碧，微露茅屋几椽”，状柳巷易迷之花乡。“行者指人家是摆渡”，乃误认红铅可以接命；“八戒放行李叫撑船”，是错视娇娃而为慈航矣。噫！道为何物！岂可于妇女求哉？若一认妇女，行李马匹仅上妇人之船，全身受疚，无一不在妇人之域，可不畏哉？奈何世有无知之徒，以首经为壬水，以梅子为金丹，采取吞飨，秽污百端，以妄作真，望结仙胎，是何异唐僧、八戒见子母河水清而吃乎？殊不知妇女乃世间纯阴之物，经水乃后天浊中之浊，安有先天至阳之气？若谓男子得女子之经可以长生，何以女子得男子之精终归于死？男得女，女得男，不过顺欲而取其欢喜，安能超凡入圣而完大道？\n“西梁国尽是女人，并无男子。”女人无阳，显而易见，何待细辨？“国中人年登二十岁以上，方敢去吃那河水，吃水之后，便觉腹痛有胎，至三日之后，到迎阳馆照胎泉边照去，若照得有了双影，便就降生孩儿。”古者女子二十岁方嫁，三日经过之后，男女交媾，女得男精结胎，而号为双身，是特世间生人之道则然。至于成仙之道，取灵父圣母先天之气，凝结而成圣胎，其理虽与生人之道相同，其用实与生人之道大异。一圣一凡，天地悬隔。彼饮子母河有质之浊水，而妄想结无形之仙胎，则所结不过是血团肉块，不但不能成仙佛之胎，适以结地狱之种。提纲云：“怀鬼孕”，情真罪当，骂尽一切迷徒。\n“八戒道：‘要生孩子，我们却是男身，那里开得产门，如何脱得出来？’行者道：‘一定从胁下裂个窟窿钻出来。’沙僧道：‘莫扭莫扭，只怕错了养儿肠，弄做个胎前病。’八戒道：‘那里有手轻的稳婆，预先寻下几个。’沙僧道：‘只恐挤破浆包耳。’三藏道：‘买一服坠胎药，吃了打下胎来罢。’”此等闲言冷语，棒喝敲打，足令顽石点头矣。"}]}
{"conversation": [{"input": "", "output": "“婆子说出正南上解阳山，破儿洞，一眼落胎泉，那井里水，吃一口，方才解下胎气。”“正南”者，《离》明之地。“解阳山”，解说真阳之理。“破儿洞”，开破无知之妄。“一眼”者，为正法限藏。“落胎”者，为涅槃妙心。“泉”者，源头活水，至清而不浑，有本而流长。“井”者，《坎》水之象。“吃井水一口，方才解下胎气”，是取《坎》中一阳，填《离》中一阴也。取《坎》填《离》，水火相济，阴阳相合，中悬先天一气，自无而有，凝结至胎，是谓男儿有孕。不着于形象，不逐有无，光明正大。佛祖教外别传者即此道，道祖九转还丹者即此道，解阳者即解此道，破儿者即破不是此道。若有解得、破得者，则结圣胎之道得矣。\n“道人称名如意仙，破儿洞改作聚仙庵。”《坎》中一阳为生物之祖气，是为真一之水，三元八卦皆本于此，天地人物皆出于此，能得之者，一得永得，无不如意，足以空幻身，而归正觉，非聚仙而何？然此真一之水，最不易得，亦须由我亦由天。上阳子云：“天或有违，当以财宝精诚求之。”又，丹经云：“欲求天上宝，须用世间财。”此丹诀中最为要紧之法程。缁黄之流，千人万人无有知者。御女邪徒，用钱钞以买鼎；烧炼贪夫，骗金银而置药。此等愚迷，当入拔舌地狱。殊不知求宝之财，乃世间之法财，而非铜铁之凡财。若无此财，则真宝不得，而仙佛遥远，焉能成其大道？故曰：“落胎泉水，不肯轻赐与人，须要花红表礼，羊酒果盘，志诚奉献，方可求得。”学者若能于此处打的透彻，则金丹有望。否则，不辨法财，天宝不得，只可挨命待时而死，再转来世生产罢了。\n行者到解阳山取水，道人要花红酒礼。行者道：“不曾办得。”道人笑道：“你好痴呀！”又曰：“莫想！莫想！”又曰：“不得无礼。”又曰：“不知死活。”夫礼者，所以表真心，而示真意，倘无礼而求真水，则心不真而意不诚，强求强取，无礼之至，是我欲如意，而彼得以如意之物制我，虽真水现前，未为我有。"}]}
{"conversation": [{"input": "", "output": "“大圣左手抡棒，右手使桶。”是左右恃强，予圣自雄，只知有己，不知有人也。“被道人一钩，扯了一个 踵，连索子通掉下井去了。”未取于人，早失其己也。“行者回至村舍，叫沙僧同去，乘便取水。”此有人有己，人己相合，不倚自强，真水可得之时。“大圣与真仙在门外交手，直斗到山坡之下，恨苦相持”，此外而勤功锻炼，努力以御客气，所以除假也；“沙和尚提着吊桶，闯进门去，取出宝杖，一下把道人左臂膊打折，向井中满满的打了一桶水”，此内而防危虑险，乘间以祛杂念，所以救真也。除假救真，内外相济，取彼《坎》中之一阳，填我《离》中之一阴，还于《乾》健《坤》顺之本面，圣胎有象，可以弃有为而入无为矣。故曰：“我已取了水去也，饶他罢。”真者已得，假者自化，住火停轮，正在此时，不饶何为？\n“妖仙不识好歹，就来钩脚，被大圣闪过，赶上前推了一交。”噫！以上称先生、称真仙，独此处忽变妖仙，读《西游》、解《西游》者，皆将此紧要处，轻轻放过，余所不解。夫上之称先生、称真仙，是采取之功，当真一之水未得，造化在他，须借彼不死之方以结丹，故曰真。此处称妖仙，是温养之事，及真一之水已得，造化在我，只凭我天然真火以脱化，故曰妖。“不识好歹来钩脚”，是若也持盈未已心，不免一朝遭殆辱也。“赶上前推一交”，是“慢守药炉看火候，但安神息任天然”也。\n“夺过如意折为两段，又一抉，抉为四段。”两加四为六，隐示《坤》六断之义。何以知之？《坎》中一爻，原是《乾》家之物。因先天《乾》、《坤》相交，《乾》之一阳，走于《坤》宫，《坤》实而成《坎》；《坤》之一阴，入于《乾》宫，《乾》虚而为《离》。取《坎》中之一奇而填于《离》，则《离》变而为《乾》；还《离》之一偶而归于《坎》，则《坎》变而为《坤》。宜抉两段，又抉四段矣。试观掷之于地，而愈知《坎》变为《坤》无疑矣。“再敢无礼”一语，正言不取《坎》填《离》，《乾》、《坤》不合，圣胎不结，则无礼；能取《坎》填《离》，水火相济，玄珠有象，则有礼。"}]}
{"conversation": [{"input": "", "output": "最可异者，篇中屡提“花红酒礼，方与真水”，何以行者、沙僧无花红酒礼而得水？岂不前后矛盾？说到此处，天下道人无能达此。殊不知取水时，正有花红酒礼，而人自不识也。“乘机取水而就走”，酒礼也；“庵门外交手，斗到山坡下”，酒礼也；“取出宝杖打道人”，酒礼也；“向井中满打一桶水”，酒礼也；“取了且饶他”，酒礼也；“把妖推了一交”，酒礼也。一桌全礼件件抬出，为天下后世学人个个细看。要取其水，而完成大道，此等礼物，一件件不可缺少。噫！这个天机，悟之者，立跻圣位，迷之者，万劫沉沦。到得收园结果，悟者自悟，迷者自迷。“那妖仙战兢兢忍辱无言，这大圣笑呵呵驾云而起。”邪正分途，大抵然也。\n诗云：“真铅若炼须真水”者，真铅外黑内白，内藏真一之壬水，炼真铅须用此真水也。“真水调和真汞干”者，真汞外实内虚，内有虚灵之火。用真铅之真水，调真汞之灵火，水火相济，以铅制汞，汞不飞扬而自干矣。“真汞真铅无母气”者，铅汞虽真，若不知调和，铅自铅，汞自汞，灵丹不结，是无母气也。“灵砂灵药是仙丹”者，铅汞相投，其中产出先天之气，温养十月，铅飞汞干，只留得一味紫金霜，名曰灵砂，又曰灵药，虚圆不测，至灵至圣，是所谓仙丹也。“婴儿枉结成胎象”者，若不知灵丹是先天虚无之气结成，误认为女子经水，或吞餐，或采取，妄想结成婴儿之胎，是鬼窟中生涯，而枉用心计也。“土母施功不等闲”者，金丹大道用黄婆真土，钩取真阴真阳以生先天之气，自无而有，凝结圣胎，而非等闲执假相、弄后天者，可得窥其一二也。“推倒旁门宗正教，心君得意笑容还”者，有志者，若推倒一切旁门之伪，而归于金丹正教，则心有主宰，不为邪说淫辞所惑，步步得意，而还丹不难矣。\n“大圣、沙僧得了真水，径来村舍。道：‘呆子几时占房的？’”此千古不传之秘密，而仙翁泄露于此。夫修道所患者，不得真水耳。若得真水，金丹有象，可以入室下功，以了大事，自不容已。“几时占房”，其意深哉！曰：“只消一口就解了胎气。”曰：“若吃了这桶水，好道连肠子肚子都化尽了。”金丹入口，点化群阴，如猫捕鼠，至灵至圣。仙翁婆心，点化迷途，说到此处，一切采取邪术而怀鬼孕者，当亦解悟矣。故结曰：“洗净口业身干净，销化凡胎体自然。”吾愿同道者，速解阴浊之鬼胎，勿误吞子母河之水，急结真一之圣胎，当即求落胎泉之水可也。\n诗曰：\n痴迷每每服红铅，怀抱鬼胎妄想仙。\n怎晓华池真一水，些儿入腹便延年。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第五十四回　法性西来逢女国　心猿定计脱烟花\n悟元子曰：上回言金丹之道务在得先天真一之水，而不可误认房中之邪行矣。然妇女虽不可用，而妇女犹不能避，是在遇境不动，见景忘情，速当解脱色魔，打开欲网，以修大道。万不可见色迷心，伤其本真，有阻前程。从来读《西游》、评《西游》者，多以此篇误认。或猜修道者必须女人，不流于采战，必入于色瘴；或疑修道者必避女人，不入于空寂，便归于山林。此皆不得真传，妄议私度之辈，何不细味提纲二句乎？\n曰“法性西来逢女国”者，言女国西天必由之路，而女国不能避。曰“逢”者，是无意之相逢，非有心之遇合，是在逢之而正性以过之，不得因女色有乱其性也。曰“心猿定计脱烟花”者，言烟花修行必到之乡，而烟花不可贪。曰“用计脱”者，是对景而无心，并非避世而不见，特在遇之而心定以脱之，不得以烟花有迷其心也。逢之脱之，言下分明，何等显然。\n篇首“唐僧在马上指道：‘悟空，前面西梁女国，汝等须要谨慎，切休放荡情怀。’”仙翁慈悲，其叮咛反复，何其深切？彼行房中邪术者，是亦妄人而已，与禽兽奚择哉？“国中不分老少，尽是妇女。”纯阴无阳也。“忽见他四众，整容欢笑道，人种来了！人种来了！”言男女相见，为顺其所欲，生人之种，而非逆用其机，生仙之道。虽仙道与人道相同，然一圣一凡，天地悬隔矣。“须臾塞满街道，惟闻笑语。”写尤物动人，足以乱真，可畏可怕。“行者道：‘呆子，拿出旧嘴脸便是。’八戒真个把头摇上两摇，竖起一双蒲扇耳，扭动莲蓬吊搭唇，发一声喊，把那些妇女们吓得跌爬乱躲。”读者勿作八戒发呆，若作呆看，真是呆子，不知道中之意味也。“把头两摇”，摆脱了恩爱线索；“将耳竖起”，挡住了狐媚声音。“扭动莲蓬”，出污泥而不染；“发出喊声”，处色场而不乱。“拿出旧嘴脸”，发现出一团真性；“吓跌妇女们”，运转过无边的法轮。诗云：“不是悟能施丑相，烟花围住苦难当。”即“说着丑，行着妙”。神哉！神哉！"}]}
{"conversation": [{"input": "", "output": "“女人国自混沌开辟之时，累代帝王，更不曾见个男人。国王愿招御弟为王，与他阴阳配合，生子生孙，永传帝业。驿丞以为万代传家之计。”犹言混沌初分，累代帝王，并不曾见有个男子得女子而成道，女子得男子而成道者。只可男女配合，恣情纵欲，生子生孙，为万代传家之计。若欲成道，乌可能之？“大师说出一国之富，倾国之容，八戒叫道：‘我师父乃久修得道的罗汉，决不爱你托国之富，也不爱你倾国之容，快些地倒换关文，打发他往西去，留我在此招赘如何？太师闻说，胆战心惊，不敢回话。”此写世间见财起意、见色迷心之徒，是不知久修得道的罗汉，不爱此富贵美色，而别有阴阳配合，以女妻男，坐产招夫。此真惊俗骇众之法言，彼一切在女人身上作话计者，安能知之？况此女人国，乃上西天必由之路。不过此地，到不得西天，见不的真佛；过得此地，方能到得西天，见的真佛。女人国都是人身，却非妖精怪物可比，精怪可以打杀，人身不可以伤损。此行者到此处，遇此人，不得不将计就计，而假亲脱网也。\n“待筵宴已毕，只说送三人出城，回来配合”者，假亲也；“哄得她君臣欢喜”者，假亲也。“使定身法叫她们不能动身”者，脱网也。“一则不伤她的性命，二来不损你的元神，岂不是两全其美”者，无损于彼，有益于我，有人有己，大小无伤，两国俱全，其美孰大于此？彼以幻身而采取者，是乃苦中作乐，其美安在？仙翁将过女人国之大法，已明明和盘托出。犹有一般地狱种子，或采首经粟子，以为一则不伤她的性命，二来不损我的元神，或交合抽纳红铅，以阴补阳，为假亲，而非真亲。如此等类，不一而足，重则伤其性命，轻则损其阴德，大失仙翁度世之本原。殊不知心中一着女人，则神驰性迷，未取于人，早失于己，可不慎诸？"}]}
{"conversation": [{"input": "", "output": "“女王凤目峨眉，樱桃小口，十分艳丽。真个是丹桂嫦娥离月殿，碧桃王母降瑶池。呆子看到好处，忍不住口角流涎，心头鹿撞，一时间骨软筋麻，好便是雪狮子向火，不觉的都化去。”以见美色迷人，易足销魂。古人谓“生我之处，即死我之处”，良有深意，不是撰说。“女王与唐僧素手共坐龙车，倚香肩，偎桃腮，开檀口，道：‘御弟哥哥，长嘴大耳的是你那个高徒？’”曰：“御弟哥哥，你吃素吃荤。”曰：“御弟哥哥又姓陈。”写出一篇狐媚殷勤爱怜之意，曲肖人间淫奔浪妇情态，有声有色。若非有大圣人能以处治，安得不落于网中？吕祖云：“二八佳人体似酥，腰中仗剑斩凡夫。虽然不见人头落，暗里叫君骨髓枯。”盖人自无始劫以来，以至千万劫，从色中而来，从色中而去，诸般易除，惟此色魔难消。修行人若不将此关口打破，饶你铁打的罗汉，铜铸的金刚，一经火灼，四大俱化，焉能保的性命、完全大道？释典所谓“袈裟下大事不明，最苦；裙钗下大事不明，更苦”者是也。\n“女王取出御印，端端正正印了，又画个手字花押，传将下去。”唐僧自收三徒而后，历诸国土，未曾添注法名，而女国何以忽添？此中有深意焉。世间之最易动人者，莫如女色；最难去者，莫如女色。遇色而不能动，则世更无可动之物；遇色而不能不动，则世无有不动之物。故必于女国过得去，方为悟空、悟能、悟净，而三家合一，五行攒簇；过不得去，不为悟空、悟能、悟净，而三家仍未合，五行仍未攒。是有空、能、净之名，未有空、能、净之实，犹如出长安时单身只影相同，何得云人我同济，彼此扶持？故三徒必于途中收来，必在女王手中注名画押，端端正正，印证过去，才为真实不虚。赐金银，行者不受，赐绫锦，行者不受，而惟受一饭之米，亦在包容之中。外虽受而内实无受，特以示色不能动心，而无一物可能动者。\n“三藏赚女王送三徒出城，行者、八戒、沙僧，同心合意，结束整齐”，三人同志，防危虑险也。“三人厉声高叫道：‘不必远送，就此告别。’长老下车拱手道：‘陛下请回，让贫僧取经去也。’”夫假亲，凡以为赚哄印信，而欲脱网之计。若印信已得，关文已换，前途无阻，正当拜别女国，奔大路而取真经，时不容迟缓者也。八戒道：“我们和尚家，和你这粉骷髅做甚夫妻？”真是暮鼓晨钟，惊醒梦中多少痴汉。一切迷徒，闻得此等法音，当吓得魂飞魄散，跌倒而莫知所措矣。"}]}
{"conversation": [{"input": "", "output": "“三藏上马，路旁闪出一个女子喝道：‘唐御弟，那里走，我和你耍风月儿去来。’弄阵旋风，呼的一声，把唐僧摄将去了，无影无踪。”此烟花之网已脱，而风月之魔难除，色之惑人甚矣哉！学者早于女国举一只眼，勿为烟花风月所迷，幸甚！\n诗曰：\n烟花寨里最迷真，志士逢之莫可亲。\n对景忘情毫不动，借他宝信炼元神。\n第五十五回　色邪淫戏唐三藏　性正修持不坏身\n悟元子曰：上回言女色之来于外，此回言邪色之起于内。然外者易遏，而内者难除。故仙翁于此回，写出金丹妙旨，使学者寻师以求真耳。\n篇首“大圣正要使法定那些妇人，忽闻得风响处，不见了唐僧”。盖色魔之兴，兴于己而非出于人，倘不能戒慎恐惧于内，而徒施法强制于外，胸中早有一妇人在，是未取于人，闻风已被妖精摄去，有失于己矣。“行者云端里四下观看，见一阵风尘滚滚，往西北上去，急回头叫道：‘兄弟，快驾云赶师父去。’响一声，都跳在半空里去。”言当此至危至险之处，急须看的破、打的开，借假修真，人我共济，即可跳出罗网，平地腾空，而呼吸灵通，其应如响也。\n“慌得西梁国君臣女辈，跪在尘埃，都道是白日飞升的罗汉，我们都有眼无珠，错认了中华男子，枉费了这场神思。”言此女国为邪正分判之处，圣凡相隔之乡，能于此不染不着，在尘出尘，方是超凡入圣、白日飞升的真罗汉。若于此而以假认真，借女求阳，即是枉费神思、有眼无珠的真瞎汉。说到此等分明处，一切迷徒，认人种为仙种，误女子为他家者，可以不必惊疑，自觉惭愧，一齐回头矣。\n《黄鹤赋》云：“当在尘出尘，依世法而修道法，效男女之生，发天机而泄天机。”即女国假亲脱网，哄出信宝，上西天而取真经之妙音。噫！无情之情为真情，不色之色为真色。全以神交，而不在形求，不遇真师，此事难知。倘未晓个中机关，稍存丝毫色相之见，即被妖精一阵旋风，摄入毒敌山琵琶洞矣，可不惧哉？\n“毒敌山”，状阴毒之莫比；“琵琶洞”，象蝎子之可畏。言女色之毒害伤人，如蝎子之锋芒最利，倘不知而稍有所着，为害不浅。此行者不得不洞见，察个有无虚实也。盖色魔之种根甚深，为害甚大，若不知妖之有无虚实，而冒然下手，则妖乘间而遁，枉费功力。察之正所以欲知之，知其有无虚实而后行事，则不着于色，不着于空，而色魔可除矣。"}]}
{"conversation": [{"input": "", "output": "“大圣变蜜蜂儿，从门缝里钻进去，见正当中花亭之上，端坐着一个妖魔。”是叫在宥密不睹不闻处，探望贪花好色之心妖也。“两盘面食，一盘是荤馍馍，一盘是素馍馍。”“荤馍馍”，人心也；“素馍馍”，道心也。遂心人心，荤素两盘，显而易见，凭你受用，在人择其善者而从之，其不善者而改之耳。\n“三藏想道：‘女王还是人身，行动以礼。此怪乃是妖邪，倘或加害，却不枉送性命？’只得强打精神。”均是色也，而人怪不同。女王为人中之色，人中之色，全以礼运，故用假亲之计，即可以脱网；妖邪为怪中之色，怪中之色，暗里作弊，必须强打精神，方能以保真。\n“女怪将一个素馍馍劈开，递与三藏。三藏将一个荤馍馍，囫囵递与女怪。女怪道：‘你怎么不劈破？’三藏道：‘出家人不敢破荤。’”妙哉！荤馍素馍，指出邪正不同；劈破囫囵，明示圣凡各异。素可以破，道心不妨随手拈来；荤不可破，人心须当一概推去。此等秘密天机，不着于幻相，不落于空亡，须当在不睹不闻处辨别真假，不直向视听言动中打探虚实。\n“行者在格子上，听着两个言语相攀，恐师乱了真性，忍不住现了本相，执铁棒喝道：‘业畜无礼！’”是未免疑于假之摄真，皆由视听言动之错所致，而必一定非礼勿视，非礼勿听，非礼勿言，非礼勿动，而后可。殊不知心不在焉，视而不见，听而不闻，食而不知其味。倘一着于视听言动，便是在色身上起见，即被女怪一道烟光，把花亭罩住，真者掩而假者出矣。\n“女怪拿一柄三股钢叉，出亭骂道：‘泼猴惫懒！怎敢私入我家，窥我容貌？’”言在色身上用功夫者，是未得师传，私窥小见，误认人心为道心，以心制心，股股叉叉，非特不能救其真，而且反以助其假。特以金丹大道，一得永得，天关在手，地轴由心，点化群阴，如猫捕鼠，毫不着力。若股股叉叉，慌手忙脚，顾头失尾，顾前遗后，势必呼的一声，发动焦燥，鼻中出火，口内生烟，全身股叉，不知有几只手可以捉摸？有多少头脸可以照顾乎？\n“那怪道：孙悟空，你好不识进退，我便认得你，你却认不得我。你那雷音寺里佛如来，也还怕我哩！’”言不识真空中进退行持，而第于声色中乱作乱为，是以色见我矣。“以色见我，是人行邪道，不得见如来。”原其故，皆由不知在法身根本上穷究，而错向骨头肉皮上认真。"}]}
{"conversation": [{"input": "", "output": "“倒马毒桩，把大圣头皮上扎了一下。”是耶？非耶？何为倒马毒桩？马属午，火也；桩者，木也。取其木能生火也。《悟真》云：“火生于木本藏锋，不会钻研莫强攻。祸发总由斯害己，要须制伏觅金公。”《阴符》云：“火生于木，祸发必克。”言不知大道，强攻冒钻，如倒马毒桩，火发于木，自害本身，于人无与。“行者抱头皱眉，叫声：‘利害！利害！’”岂非木本藏锋，祸发害己乎？“疼！疼！疼！了不得。”言一切迷徒，不到自知苦楚之时，不知着色了不得命、了不得性也。\n释典云：“汝识得老婆禅否？汝识得皮壳子禅否？”倘不识得此等禅法，终在鬼窟中作生涯。任你空寂无为，一尘不染，机锋应便，口如悬河，禁不住色心一着；纵你刀斧锤剑，威武难屈，雷打火烧，天神不怕，保不定色魔来伤。彼不知邪火锋利，而妄作招凶，在女色上起见用功夫者，适以成其脑门痈而已。如此举止，黑天乌地，夜晚不辨道路，伤其元本，不知死活，尚欲得好，怎的是好？\n“行者哼道：‘师父在他洞里没事，他是个真僧，决不以色邪乱性。’”言真僧心内没事，虽外有色，决不能乱性，非若假僧心里有事，虽外无色，而亦常乱性者同。然则乱性不乱性，不在色之有无，而在心之有事没事耳。\n“女怪放下凶恶之心”，凶恶由心而放也；“重整欢愉之色”，欢愉由心而整也。“把前后门关了”，妖不在外也；“卧房内收拾烛香，请唐僧交欢”，色邪在内也。“恐他生心害命”，害由心生也；“步入香房，那怪作出百般的雨意云情”，心中作出也；“长老漠然不见不闻，全不动念”，心中不动也；“缠到半夜时候，把那怪恼了”，心中着恼也。噫！胸中正，则眸子瞭焉；胸中不正，则眸子眊焉。正亦由心，邪亦由心，有诸内而后形诸外也。邪在内乎？在外乎？可见色邪戏弄而不能解脱者，总由于将一个心爱的人儿，一条绳捆在内里，不肯开放，如吹灭灯，失去光明。一夜睡觉，糊涂活计，再说甚的？\n仙翁慈悲，度世心切，真是鸡声三唱，惊醒梦汉，天下修行人闻此法言，当亦自知痛痒，悔悟前错，能不啐一口道：放！放！放！丢开人心，去其色相乎？何以八戒道：“放！放！放！我师父浪！浪！浪！”大道以真空为要，真空不空，不空而空。倘放去人心，而不知道心，则空空无为，入于茫荡，未免随放随浪，放之不已，浪之不已，而真者仍未得，假者终难除也。此又不得不在深密处，再打听打听也。"}]}
{"conversation": [{"input": "", "output": "“行者变蜜蜂，飞入门里，见两个丫鬟，枕着梆铃而睡。入花亭子观看，原来妖精弄了半夜，辛苦了，还睡哩！”梆铃者，中空之物，有声有音，言一切迷徒，罔识真道，百般作为，不着于色，必着于空。着于空，则是声音中求矣。“只听得唐僧声唤，行者飞在头上，叫：‘师父’”，是以声音求我也。“唐僧认得声音，道：‘悟空来了，快救我命！’”是以声音求我，而着于空也。“行者问：‘夜来好事如何？’三藏咬牙道：‘我宁死也不肯如此。’”是不着于色也。“她把我缠了半夜，我衣不解带，身未沾床。”是乃着于空也。“她见我不肯相从，才捆我在此，你千万救我取经。”是以一空而妄想成道也。“妖精只听见‘取经去’一句，就高叫道：‘好夫妻不作，取什么经去？’”是“以声音求我，是人行邪道，不得见如来”也。“行者出洞，道及衣不解带，身未沾床。八戒道：‘好！好！好！还是个真和尚，我们救他去。’”言顽空之徒，直认阴阳造化，我身自有，空空无为，即可还丹。讵知人自先天失去之后，一身纯阴无阳，若执一身而修，焉能还元返本，归根复命哉？\n“呆子举耙望石门一筑，呼啦筑做几块，把前门打破。女怪走出骂道：‘泼猴！野彘！老大无知，怎么敢打破我门？’”言既不以色求，又以声音求。是前执幻相而着于色，即有亏于行；今求声音而归于空，必至伤其戒。大违即色即空、非色非空之妙道，真乃无知之徒、妄行之辈。何则？着色而真即失陷，归空而真难返还。倘谓顿悟禅机，万法皆空，无作无为，说禅道性，即是得真，吾不知所得者何真？其即口头声音之真乎？噫！以声音为真，只图口头三昧，机锋斗胜，而不知已是空中着色，早被邪魔在嘴唇上扎了一下，了不得性，了不得命，却弄作个肿嘴瘟，何益于事？其曰：“只听得那里猪哼”，捂着嘴哼，骂尽世间持经念佛、禅关机锋顽空之辈。《真经歌》云：“持经咒，念佛科，排定纸上望超脱。若是这般超生死，遍地释子作佛罗。又叹愚人爱参禅，一言一语斗巧言。言尽口诀难免死，真个佛法不如此。”顽空之坏事误人不浅，谓之“好利害”，岂虚语哉？观于着色而了不得道，着空而了不得道，则必有非色非空之道在。若非遇大慈大悲、救苦救难、度世之真人，问出个真信因由，何能保全性命？"}]}
{"conversation": [{"input": "", "output": "“菩萨半空中现身，说出妖精来历，叫往光明宫，告求昴日星官，方能降伏。”是叫人神观密察，以灵明之光，而破色魔之障碍也。“星官把八戒嘴上一摸，吹口气，就不疼。”摸去声音，何疼之有？“把行者头上一摸，吹口气，也不痒。”摸去色见，何痒之有？“行者、八戒将二门筑得粉碎”，是打破色空无明之障碍。“那怪解放唐僧，讨饭与吃”，即可解真空养命之根源。“妖精要下毒手，行者、八戒识得方法，回头就走”，不着于色也；“那怪赶过石屏，行者叫声：‘昂星何在？’星官现出本相”，不着于空也。“原来是一只双冠子大公鸡，昂起头来，约有六七尺高”，非色非空，内外合一，静则无为，动则是色。色空不相拘，动静无常法，性命双修，大公无私，在源头上运神机，本来处作活计，约而不繁，立竿见影，取《坎》填《离》，水火既济之高着也。“六七尺”，六为水数，七为火数，喻其水火颠倒之义。\n“叫一声，那怪即时现了本相，原来是个琵琶来大小的一个蝎子精。”言了命之道，不过是“大小无伤，执中精一”之一句，而即可返本还元。“再叫一声，那怪浑身酥软，死在坡前。”言了性之功，亦只是剥尽群阴，天人浑化之一着，而即归无声无臭。前后两段功夫，一了命而一了性，总是不二法门，从有为而入无为。\n“八戒一脚踏住那怪胸前道：“业畜，今番使不得倒马毒了。”是戒其不可再在肉团心上，作顽空事业。“那怪动也不动，被呆子一顿耙，捣作一团烂酱。”是不容复向幻皮囊上，作执相活路。“大小丫鬟跪告，不是妖邪，都是西梁国女人。”可知的外边女人，不是妖邪，何伤于我？“前后被这妖精摄来的，师父在香房里坐着哭哩！”明指出内里精灵，自起色欲，最能害真。寻出丹元，三家相会，而圆成无亏，一遇师指，真阳可得，而阴邪易灭。\n“摄来女子，指路回家，琵琶妖洞，烧个干净。”内无所损，外无所伤，上马西行，见佛有望。结云：“割断尘缘离色相，推干金海悟禅心。”其提醒我后人者，何其切哉！\n诗曰：\n色中利害最难防，或着或空俱不良。\n正性修持归大觉，有无悉却保真阳。\n第五十六回　神狂诛草寇　道昧放心猿\n悟元子曰：上回结出尘缘割断，金海推干，离色相而悟禅心，是明示人以修道必须死心，而不可有心矣。故仙翁于此回，发明有心为害之端，叫学者自解悟耳。"}]}
{"conversation": [{"input": "", "output": "篇首一词，极为显亮，学者细玩。曰：“灵台无物谓之清，寂寂全无一念生。”言心本空洞无物，是心非心，当寂静无念为主，不可以心而着于心也。“猿马牢收休放荡，精神谨慎莫峥嵘。”言当收心定意，而不可放荡；畜精养神，而不宜狂妄也。“除六贼，悟三乘。”言死心而行道也。“万缘都罢自分明”，言心死而神活也。“色魔永灭超真界，坐享西方极乐城。”言色相俱化，群阴剥尽，变为纯阳，性命俱了也。\n“三藏咬钉嚼铁，以死命留得一个不坏之身。”是已去死地而入生路，出鬼窟而上天堂。不复为心境所累，已到平阳稳当之地，正宜死心忘意，不可因小节而损大事，处安乐而放情怀。“八戒叫沙僧挑担”，便是担荷不力，得意处而失意；“说肚饿要化斋”，又是因食起见，收心后而有心。“行者叫马快走”，心放也；“那马溜了缰”，意散也。“长老挽不住缰，忽的一声锣响，闪出三十多人，挡住路口，慌得唐僧坐不稳，跌下马来。”放心而意乱，意乱而心迷。强人当道，长老跌马，势所必然。夫金丹之道，《中庸》之道；《中庸》之道，方便之道。倘不能循序而进，急欲求效，躁举妄动，未免落于人心，而有二心。以二心欲取真经，妄想成方便之道，即是两个贼人，起一片虎心，截住要路，专倚自强，打劫法财，方便何在？不能方便，是不知解脱之大道，而千头万绪，零零碎碎，剥化群阴，如何得过？讵不害杀我也？何则？大道贵于无心，最忌有心。无心者，清净圣贤之心；有心者，争胜好汉之心。争胜而能伤道，如猛虎而能伤人。作好汉，即是变畜生；畜生心，即是好汉心。心可有乎？不可有乎？倘未明其中利害，遇急难之处，一有人心，为贼所弄，绳捆高吊，悬虚不实。三家不会，五行相离，于道有亏，有识者见之，能不呵呵大笑耶？笑者何？笑其有心作事，葛藤缠扯，如打秋千耍子，焉能完的大道？"}]}
{"conversation": [{"input": "", "output": "“行者认得是伙强人，暗喜道：‘造化！造化！买卖上门了！’变作个干干净净的小和尚，穿一领缁衣，年纪只有二八，肩上背着一个蓝布包袱。”以大变小，有心也。曰“干净”、曰“细衣”、曰“蓝布包袱”，是着于色也。“三藏认得是行者声音，道：‘徒弟啊！还不救我下来？’”是着于声也。着色着声皆是有心，有心即是人心造化，非是干其直行正道，适以干其盘缠勾当而已，有甚实济？“三藏道：‘他打的我急了，没奈何！把你供出来，说你身边有些盘缠，且叫他莫打我，是一时救难的话儿。’行者道：‘好倒好，承你抬举，正是这样供。’”犹言不好好的将人心抬举，形容一番，与大众这样供出，不知人心之为害如何也？正是这样供出，而人心端的可以显然易见矣。噫！修道何事？而可着于声色乎？一着声色，妄念纷生，贪财丧德，无所不为，心即贼，贼即心，便是包藏祸心，走回头路，不知死活，为贼所困。当斯时也，纵能整顿刚气，打倒贼头，终是以心制心，以贼灭贼，虽解一时之急难，而未可脱长久之危危。故三藏恼行者打死贼头，把尸首埋了，盘作一个坟堆，早已种下祸根矣。\n“三藏以孙、陈异姓，祸贼只告行者”，是心有人相也；“八戒谓他打时，没有我两个”，是心有我相也；“行者祝出天上地下诸神，情深面熟，随你去告，不怕”等语，是心有众生相也；“三藏又道：‘我这等祷祝，是叫你体好生之德，为良善之人，怎么认真？’”是心有寿者相也。“长老怀嗔上马，大圣有不睦之心，师徒都面是背非。”机心一生，五行错乱，四象不和，大道已昧，故不觉借宿于盗贼之家矣。“老者见了三徒，战战兢兢，摇头摆手道：‘不像！不像人模样！是几……是几个妖精。’”盖道心活活泼泼而无像，无像则非色非空，而不着人心。人心勉勉强强而是几，是几则认假失真，而即为妖精。一真百真，一假百假，人心惟危，道心惟微，有像无像，性命关之，可不慎哉？\n“三藏陪笑道：‘我徒弟生的是这等相貌。’”是心有色相，而欲以色见我矣。“老者道：‘一个夜叉，一个马面，一个雷公。’行者闻言，厉声高叫道：‘雷公是我孙子，夜叉是我重孙，马面是我玄孙哩！’”是心有声音，欲以声音求我矣。“那老者面容失色，三藏挽住，同到草堂，只见后面走出一个婆婆，携五六岁一个小孩儿，也出来惊问。都到草堂，唱喏坐定，排素斋，师徒们吃了渐渐天晚，掌起灯，问高姓高寿，又问几位令郎。老者道：‘只得一个，适才妈妈携的是小孙’等语”，仅是写有人心、昧道心之由。"}]}
{"conversation": [{"input": "", "output": "一切迷徒错认人心为道心，在声色场中寻真，自吃了昧心食，不肯醒悟，欲以灯光之明，照迷天之网，妄冀了性了命、长生不死。殊不知道心者，圣贤之心；人心者，贼盗之心。不修道心而修人心，其所抱者不过贼种而已，安能得的仙种？真足令人可叹可怜！何则？道心者，本也；人心者，末也。能务本，而以道心为任，则本立道生，天关在手，地轴由心，位天地而育万物，道莫大焉；不务本，而以人心为用，是打家劫道，杀人放火，相交的狐群狗党，出入无时，莫知其乡，与道远矣。\n“行者以不肖而欲寻来打杀”，是有心而除恶也；“老杨谓纵不才还留他与老汉掩土”，是有心而留恶也。留恶除恶，总是人心，总是有心。师徒们在园中草团瓢内安歇，全身受伤，而道昧矣。然道之昧，皆由不能看破人心，祛除一切，以致窝藏祸根，开门揖盗，认贼为子，自己米粮，把与他人主张。其曰：“冤家在我家里’”，不其然乎？“老者因众贼意欲图害，念远来不忍伤害，走到后园，开后门放去四众，依旧悄悄的来前睡下。”以见杀生救生，不出意念之间，前边起意图害之时，即是后边动念不忍伤害之时。意也，念也，总一放心也，总在睡里作事也。\n“长老见贼兵追至，道：‘怎生奈何？’行者道：‘放心！放心！老孙了他去。’”此处放心，与别处放心不同。别处放心，是无心而放有心；此处放心，是有心而放无心。读“老孙了他去来”，非有心之放而何？“行者把那伙贼都打倒，三藏在马上见打倒许多人，慌得放马奔西。”心放，则神不守室而发狂不定；神狂，则意马劣顽而不能收缰。即能捕灭众贼，究是人心中生活，而与大道无涉。“行者夺过刀，把穿黄的割了头来，提在唐僧马前道：‘这是老杨的儿子，被老孙取将首级来也。’”黄者土色，意土也。有心定意，而意仍在，有意有心，不放而放，不荡而荡。\n“三藏跌下马，把《紧箍儿咒》念有十余遍，还不住口。”神狂则意不定，意不定则杂念生，前念未息，后念复发，念念不已，大道已坠迷城，纵放心猿，势所必至。“快走！快走！免得又念。行者害怕，说声去，一路筋斗云，无影无踪。”人心一着，道心即去。结出“心有凶狂丹不熟，神无定位道难成。”有心之昧道，一至于此，可不慎诸？\n诗曰：\n大道修持怕有心，有心行道孽根深。\n却除妄想重增病，因假失真无处寻。\n第五十七回　真行者落伽山诉苦　假猴王水帘洞誊文"}]}
{"conversation": [{"input": "", "output": "却除妄想重增病，因假失真无处寻。\n第五十七回　真行者落伽山诉苦　假猴王水帘洞誊文\n悟元子曰：上回言真心纵放，皆因有心作为之故。然学者或疑心之既不可有，则必空空无物，如枯木寒灰，至于无心而后可。殊不知有心有有心之害，无心有无心之害。若一味无心，而不辨真假，则其无之失，更甚于有。故此回急写无心之受害，使人分别其真假，不得以空空无物为事也。\n篇首“大圣被唐僧放去，起在空中，踌躇良久，进退两难。”是明示人以有心不可，无心亦不可，必有不有不无者在。此仙翁承上启下之笔，读者须要认定。\n“大圣独自忖量道：‘还去见我师父，还是正果。’”道心一去，空具法身而无实果，难以还丹，可知道心之不可无也。乃“唐僧见之，复念咒以逐之”，是不以道心为贵，而徒以空寂是务，何以了得大事？故行者道：“只怕你无我，去不得西天。”唐僧之所依赖者金公，金公即道心，非特唐僧离不得，即八戒、沙僧亦离不得。今舍去金公，欲仗土木之用以见佛，岂可得乎？\n唐僧道：“你杀生害命，如今实不要你了。快去！快去！”杀者，义也；生者，仁也。义所以成仁，杀所以卫生。不论是非，一味慈祥，乃愚妇之仁，真放心而不知回心者。不知回心，皆由不能静观密察，以明邪正得失之理耳。此“大圣见师父更不回心，忽然醒悟道：‘这和尚负了我心，我且向普陀告诉观音去来’”。“负了我心”者，背其道心也；“告诉观音”者，欲其辨别也。\n“见了菩萨放声大哭”，此非行者大哭，乃仙翁大哭天下后世空寂之流，不知有道心之可求也。“菩萨叫善财扶起道：‘你有什么伤感之事？明明说来。’”财法两用，人我共济，空而不空，不空而空，无伤于彼，有益于我，内外感通之理。若失其感通，是谓顽空，殊非我佛教外别传之妙旨。“明明说来”，是叫说此伤感之事、着空之事耳。\n“行道垂泪道：‘自蒙菩萨解脱天灾，保唐僧取经，救解魔障，洗业除邪。怎知长老背义忘恩，直迷了一片善缘，更不察皂白之苦，将弟子驱逐。’”行者一路为唐僧护法，步步出力，时时扶持，义莫义于此，恩莫恩于此，而反驱之逐之，是欲背恩义而行良缘，皂白不分，此其所以垂泪也。“菩萨问皂白原因，行者将打草寇之事，细陈一遍。菩萨道：“唐僧一心秉善，据我公论，还是你的不善。’”一心秉善，则是秉善之一心，宜收不宜放；“还是你的不善”，是不善之二心，宜放不宜收。"}]}
{"conversation": [{"input": "", "output": "行者道：“纵是我的不是，也当将功折罪，不该这般逐我。”言有罪者固为不善则当逐，而有功者乃为至善，则不宜逐。又云：“万望菩萨将《松箍儿咒》念念，褪下金箍，交还与你，放我逃生去罢。”金箍原所以收道心而上西天，今西天未到，而放去道心，是欲松金箍而半途褪下，焉能见得真佛、取得真经？故菩萨道：“《紧箍儿咒》本是如来传我的，却无甚《松箍儿咒》。”性命大道，以无生无灭为休歇之地，若不见如来金面，而金箍不可松也。\n“行者欲上西天拜佛，菩萨道：‘且住，我看你师父祥晦如何？’慧眼遥观，遍周宇宙，霎时间开口道：‘你师父顷刻之间，即有伤身之难，不久便要寻你。我与唐僧说，叫他还同你去取经，了成正果。’”噫！此处谁人识得？以唐僧而论，唐僧以行者为道心；以行者而论，行者以唐僧为法身。有身无心，则步步艰难；有心无身，则念念虚空。唐僧离行者无以了命，行者离唐僧无以了性。身心不相离，性命不可偏，《金箍儿咒》不但为行者而设，亦为唐僧而传。定慧相赖，诚明相通，此金丹之要着。菩萨止住行者，是止其道心，不得法身，而不得松箍。“叫唐僧还同去，了成正果”者，是言其法身不得道心，而难成正果。此即菩萨叫行者明明说来皂白之苦，提纲所谓诉苦者，诉此等之苦耳。道心可放乎？不可放乎？\n夫天下事，善恶不同途，忠奸不同朝。孔子用而正卯诛，秦桧用而岳飞亡，正退邪来，假除真至，理之所必然者。三藏放去行者，而根本已伤。本已伤，而枝叶无倚，未几而八戒化水去矣，未几而沙僧催水去矣。一去无不去，而单身只影，无所籍赖，假行者能不一声现前，其应如响乎？假行者之来，由于真行者之去而来。非因真行者之去而来，由唐僧逐真行者时，已暗暗而来矣。其逐真行者，是不知其真而逐。不知其真，安知其假？假即在真之中；不知其假，焉知其真？真不在假之外。假假真真，真真假假，不辨真假，无心着空，是非混杂。必将以真作假，而放去其真；以假作真，而招来其假。是以真行者而认为假行者，见假行者而亦误为真行者。"}]}
{"conversation": [{"input": "", "output": "骂道：“泼猴狲，只管缠我作甚？”噫！此等举止，施之于真行者则可，施之于假行者则不可。真行者同声相应，同气相求，虽百般受辱而不忍远离。假行者外恭而内倨，情疏而貌敬，若稍有犯，性命所关。故假行者变脸道：“你这个狠心泼秃”，可为放道心者之一鉴。盖道心去，狠心来。“脊背上被铁棒一砑，昏晕在地，不能言语”。背其道心，自取灭亡，出乎尔者反乎尔，情真罪当，何说之词！两包之中和，落于假行者之手，“驾筋斗云，不知去向”。大道已去，无心之为害有如此，可不畏哉？当此昏晕之时，而世间呆子，犹有襟兜饭，钵舀水，路上欢欢喜喜，岂知法身倒在尘埃，“白马撒缰跑跳，行李担不见踪迹”，而真衣钵已失乎？八戒疑是孙行者赶去余党，打杀师父，抢夺行李。唐僧误认真行者缠我，打杀我。不识真假，尚可言欤！\n“八戒扶师父上马，直至山凹里人家安息。妈妈道：‘刚才一个食痨病和尚化斋，说是东土往西天去的，怎么又有一起？’八戒道：‘就是我，你不信，看衣兜内不是你家锅巴饭？’”舍却真空妙道，而徒恃戒净，一尘不染，是直在山凹里安息，害食痨病，妄贪口味，而不知西天取经，并不在一尘不染。若以一尘不染可以成道，是以真空取经，而又以顽空取经，吾不晓取的是何经？其必所取者，是剩饭锅巴之假经焉耳！空有其名，而无其实，何济于事？其曰：“就是我，你不信。”言不识其假，难识其真也。不识真假，则一假无不假，此唐僧使沙僧讨行李，亦入于假路而罔知也。\n其曰：“身在神飞不守舍，有炉无火怎烧丹？”身者，真性法身也；神者，元神真心也。有性无心，如有炉无火，而丹难成也。曰：“五行生克情无顺，只待心猿复进关。”道心一去，五行错乱，各一其性，不相顺情。若欲五行攒簇，四象和合，非道心来复不能也。\n“沙僧直至花果山，见行者高坐石台，把通关牒文念了，从头又念，是直以空空一念，为取经始终之妙旨矣。最提醒人处，是牒文上贞观十三年秋吉日，有宝印九颗，中途收得大徒弟孙悟空行者，二徒弟猪悟能八戒，三徒弟沙悟净和尚。夫西天取经之道，即九转金丹之道，金丹之道，在五行攒簇，三家相会，攒之会之，要在真履实践处行去，不向顽空无为处得来。倘误认空念为真，而不知实行其路，即是还未登程之日，九颗宝印，三家五行，尽皆付之空言已耳，焉能见诸实事？此其所以为假行者也。“假行者抬头不认得是沙僧”，是讥其顽空之徒，不识有此合和四象之妙道耳。"}]}
{"conversation": [{"input": "", "output": "假行者道：“我打唐僧，抢行李，不因不上西天，亦不因爱居此地。今读熟了牒文，自己上西方拜佛求经，送上东土，我独力成功，叫南赡部洲人，立我为祖，万代传名也。”人我共济，彼此扶持，为万代祖祖相传之妙旨。今只知有己，不知有人，若欲一空了事，独立成功，作万代相传之事业，能乎？否耶！故沙僧道：“师兄言之欠当，自来没个孙行者取经之说，菩萨曾言取经人，乃如来门生金蝉长老，路上该有这般魔障，解脱我等三人，作个护法。若不得唐僧去，那个佛祖肯把经与你？却不是空劳神思也？”三家者，乃修道者之护法，所以保性命而解魔障。然不能身体力行，着于空道，虽有三家，而真经难得。若谓孙行者可以取经，则是空空一心，有何道理？既无道理，即是佛不肯与经，岂非空劳神思，枉费功力乎？\n假行者道：“贤弟你但知其一，不知其二。”一者道心，为真心；二者人心，为假心。但知其一心之真，不知其二心之假，则邪正相混，真假不分。是行者二矣，唐僧二矣，八戒二矣，沙僧二矣，白马亦二矣。当斯时也，真者俱无，假者尽发，若非真土先将假土捕灭，则假土而合假五行，不至于伤其性命者几何？“沙僧掣出宝杖，将假沙僧劈头一下打死。”此乃诚一不二，真土现而假土即灭，诚意也。意诚则心必正，心意相会，即在此时。然不能静观密察，而真心犹未可以见。\n“沙僧到南海见菩萨下拜，忽抬头见孙行者，站在旁边。”是欲辨其假，当先究其真，真不见而假难识也。“沙僧骂行者，又来隐瞒菩萨。菩萨道：‘悟空到此，今已四日，我更不曾放他回去，那有另请唐僧自去取经之事？’”言能静观密察，而真心不离，方能取经。若只空念而无真心，则一己纯阴与取经之道远矣。沙僧道：“如今水帘洞有一个孙行者。”言在净海者是真，而占水洞者必假。菩萨道：“你同去看看，是真难灭，是假易除，到那里自有分晓。”言两不相见，真者不见真，假者不见假，必须于花果山生身之处彼此相会，而真假邪正可以判然矣。故结云：“水帘洞口分邪正，花果山头辨假真。”\n诗曰：\n无心不是着空无，如有着空入假途。\n试问参禅修静客，几人曾得到仙都？\n第五十八回　二心搅乱大乾坤　一体难修真寂灭"}]}
{"conversation": [{"input": "", "output": "试问参禅修静客，几人曾得到仙都？\n第五十八回　二心搅乱大乾坤　一体难修真寂灭\n悟元子曰：上二回一着于有心，一着于无心，俱非修真之正法。故仙翁于此回力批二心之妄，拈出至真之道，示人以诀中之诀，窍中之窍，而不使有落于执相顽空之小乘也。如提纲所云“二心搅乱大乾坤”者，二心为人心、道心。人心、道心，真假不分，则阴阳相混，而搅乱乾坤矣。“一体难修真寂灭”者，一体为一己之性，难修者，孤阴寡阳，难入正觉。惟有体有用，彼此扶持，本性圆明，方能入于“真寂灭”矣。\n“行者与沙僧，纵起两道祥光。”“大圣本是良心，沙僧却有疑意。”盖因真假未分，故不能同心合意，彼此输诚耳。“到了花果山，二人洞外细看，果见一个行者与大圣模样无异，种种一般无二。”噫！真假迥别，邪正大异，何以云一般无二？殊不知人心为后天之识神，道心为先天之元神。元神本诸太极，具诚明之德，盗造化，转生杀，超凡入圣，起死回生，为功最大，真人亲之，世人远之。识神出于阴阳，具虚妄之见，顺行造化，混乱五行，喜死恶生，恩中带杀，为害最深，世人赖之，真人灭之。二心之力相当、势相等。道心所到之处，即人心能到之处，其所以有真假之别者，只在先天后天耳。古今修行人，多不识真假，认人心为道心，修之炼之，到老无成，终归空亡，不知误了多少人矣！\n“大圣掣铁棒骂道：‘你是何等妖精？敢变我的相貌，占我的儿孙，擅居吾仙洞。’那行者见了，公然不惧，使铁棒相迎，二行者在一处，不分真假。”修真之道，道心为要，须臾不离，稍有放纵，人心窃权，生生之道夺矣，仙佛之位夺矣，全归于假，而本来主杖亦夺矣。真真假假，杂于幽独，真为假乱，何能分别？"}]}
{"conversation": [{"input": "", "output": "“沙僧在旁，欲待相助，又恐伤了真的。”虽同业同事之良友，不能辨其幽独之真假也。“两个嚷到南海，菩萨与诸天都看良久，莫想能认。”虽高明善鉴之天目，不能辨其幽独之真假也。“菩萨暗念《金箍儿咒》，两个一齐喊痛，只叫：‘莫念！莫念！’”虽口授心传之真言，亦不能咒幽独之真假也。“嚷到灵霄殿，玉帝使李天王照妖镜照住，众神观看，镜中乃是两个孙悟空影子，金箍衣服，毫发不差。”虽上帝临汝，无二尔心，亦不能使幽独之无真假也。“嚷到唐僧面前，三藏念咒，一齐叫痛，却也认不得真假。”虽受业度引之恩师，亦不能禁其幽独之无真假也。“嚷到阴司，叫查假行者出身，判官从头查勘，更无个假行者之名，再看毛虫文簿，那猴一百三十条，已是孙大圣得道之时，一笔勾消，自后来凡是猴属，尽无名号。”言二心混乱，是未得道之时。若已得道，水火既济，阴阳合一，不特人心已化，而且道心亦空，人心、道心，可一概勾消，至于二心名号，虽执掌生死之冥王，亦不能折辨幽独之真假也。曰：“你还当到阳世间去折辨。”言此幽独中事，不必于死后，在阴司里辨其是非；还当于生前，向阳世间别其真假也。\n“正说处，只听得地藏菩萨道：‘且住！且住！我着谛听与你听个真假。’”既不容在阴司里折辨，又不容在阳世间分别。盖以自己幽独中之真假，而非可在外面辨别也。曰“听”者，不着于色也；曰“谛听”者，不着于声也。佛云：“若以色见我，以声音求我，是人行邪道，不得见如来。”能于幽独无色无声处，极深研几，而真假可判然矣。“谛听奉地藏钧旨”，此即所奉鸿钧一气之旨，所谓地藏发泄，金玉露形者是也。“就于森罗庭院中，俯伏在地”者，是戒慎乎其所不睹，恐惧乎其所不闻也。“须臾抬起头来”者，即莫显乎隐，莫显乎微也。曰：“怪名虽有，但不可当面说破”者，人所不知，己所独知也。曰：“又不能助力擒他”者，故君子必慎其独也。曰：“当面说出，恐妖精搔扰宝殿，致今阴司不安”者，知其假而说其假，仍是人心用事，能扰幽独不安，真者受累，假者猖狂矣。曰：“妖精神通，与孙大圣无二。幽冥之神，能有多少法力，故此不能擒他”者，假在真中，真在假中，知之而即欲除之，仍归于假，不但不能去假，而且有以蔽真。“不能擒拿”，确是实义。即释典“断除妄念重增病，趋向真如亦是错”也。"}]}
{"conversation": [{"input": "", "output": "曰：“佛法无边。地藏早已醒悟，对行者道：‘若要辨明，须到雷音寺如来那里，方得明白。’两个一齐嚷道：‘说得是！说得是！’”如来者，无所从来，亦无所去。真性之地，见性方能明心，心一明，而心之真假判然，可以不复有二矣。诗云：“禅门须学无心诀，静养婴儿结圣胎。”婴儿者，不识不知，顺帝之则，真空妙有，妙有真空，心不期其无而自无，不期其死而自死。人能如婴儿之专气致柔，而无心之妙诀已得，凝结圣胎，何难之有？如来讲出“知空不空，知色不色，名为照了，始达妙音。”可谓超脱一切矣。\n“二行者嚷到雷音，大众听见两个一样声音，俱莫能辨，惟如来早已知之。”言此种道理，诸天及人，皆不能识。惟具真空之性者，一见而邪正即分，不为假所乱真矣。\n“正欲说破，忽见来了观音参拜。如来道：‘汝等法力广大，只能普阅周天之事，不能遍识周天之物，亦不能广会周天之种类。’”观音者，觉察之神，觉察之神仅能阅周天之事，不为所瞒。如来者，真空之性，真空之性，不空而空，空而不空，无一物不备，无一物可着，离种种边，故能遍识周天之物，亦能广会周天之种类。《法华经》“如来放眉间光，照遍三千大千世界”者，即是此意。\n“四猴混世”者，贪、嗔、痴、碍之四心也。“六耳猕猴者，喜、怒、哀、乐、恶、欲之六识也。六识兼该四心，在宥密中飞扬作祸，蜂毒无比，以如来妙觉圆空之真性盖着，借大圣铁棒中正之道心捕灭，方是不着于有，不着于无，有无不立，至简至易，死心而无心，口传心授之真诀，正在于此。\n“行者求念《松箍儿咒》，如来道：‘你休乱想，却莫放刁。我叫观音送你，好生保护他，那时功成归极乐，汝亦坐莲台。’”盖无心之妙道，知的还须行的，必当静观密察，真履实践，愈久愈力，由勉强而抵神化。不到人心灭尽、功成极乐之地，而道心不可松放休歇。道心可无乎？\n噫！道心常存，人心永灭，假者即去，真者即复。一去无不去，假行者死，而假唐僧、假八戒，无不于此而死。一复无不复，真行者复，而包袱行李当时察点，一物不少。菩萨径回南海，归于清净之乡；师徒同心合意，离了冤怨之地。谢了山凹人家，整束马匹行囊，找大路而奔西天，自有不容缓者。\n诗云：“中道分离乱五行，降妖聚会合元明。神归心舍禅方定，六识祛除丹自成。”总言人己不合，则错乱五行，识神起而真性昧；彼我共济，则祛除六识，元神归而大丹成。"}]}
{"conversation": [{"input": "", "output": "此篇仙翁用意，神出鬼没，人所难识，写上句全在正面，写下句全在反面。“二心搅乱大乾坤”，本文明言矣。至于“一体难修真寂灭”，其意微露而不显。试举一二以为证。观音南来参佛，一体一用也；如来钵盖猕猴，行者打死，一体一用也；如来叫行者好生保护唐僧成功，一体一用也；菩萨送行者与唐僧，一体一用也；唐僧必须收留悟空，一体一用也。有体不可无用，有用不可无体。体用俱备，空而不空，不空而空，真空妙有，一以贯之，可以辨的真假，不为二心搅乱，而易修“真寂灭”矣。\n诗曰：\n隐微真假谁能知？须要幽独自辨之。\n非色非空归妙觉，借真除假见牟尼。\n第五十九回　唐三藏路阻火焰山　孙行者一调芭蕉扇\n悟元子曰：上三回指出了性妙谛，已无剩义。然性之尽者，即命之至，使不于命根上着脚，则仍是佛门二乘之法，总非教外别传之道。故此回紧接上回，而言了命之旨。冠首一词，极为显明，学者细玩。\n曰：“若干种性本来同，海纳无穷。”言蠢动含灵，俱有真性、物性、我性，总是一性，当海纳包容，合而一之，不可谓我一性，物一性，而彼此不同也。曰：“千思万虑终在妄，般般色色和融。”言千思万虑，终成虚妄，须将诸般色相，一概和融，不得有些子放过也。曰：“有日功完行满，圆明法性高隆。”言功以渐用，自勉强而归自然。必三千功满，八百行完，内外合道，方能圆明无亏，法性高隆也。曰：“休叫差别走西东，紧锁牢笼。”言自东家而求西家，自西家而回东家，有一定之正路火候，不得争差。须要紧锁心猿，牢笼意马，谨慎小心，绵绵用功也。曰：“收来安放丹炉内，炼得金乌一样红。朗朗辉辉娇艳，任叫出入乘龙。”言先天大药，须随时采取，收归我丹炉之内，用天然真火煅炼，剥尽群阴。如一轮红日出现，朗朗辉辉娇艳，圆陀陀，光灼灼，体变纯阳，为金刚不坏之身，入水不溺，入火不焚，步日月无影，透金石无碍，隐显莫测，出入自便，不为阴阳所拘，而乘龙变化，与天为徒矣。"}]}
{"conversation": [{"input": "", "output": "“三藏收了行者，与八戒、沙僧剪断二心，锁笼猿马，同心戮力，赶奔西行”，此紧锁牢笼，收丹火炉，正当用火锻炼成真之时。然煅炼成真，须要有刚有柔，阴阳相济，方能见功。故曰：“历过了夏月炎天，却又值三秋霜景”也。夏月者，火旺之时；三秋者，风凉之时。过夏月而值三秋，阳极以阴接之，修丹之道。刚中有柔者，亦如是。若只知刚而不知柔，欲以一刚而了其道，是何异八戒以热气蒸人，而认为斯哈哩国，天尽头乎？故大圣笑道：“若论斯哈哩国，正好早哩！似师父朝三暮二的，这等耽搁，就从小至老，老了又小，老小三生还不到。”三者木数，二者火数，朝三暮二，是木火用事，燥气不息，便是为火焰山挡住，耽搁日程，如何到得道之尽头处？“三生还不得到”，此实言也。“沙僧以为天时不正，秋行夏令”，独刚不柔，阴阳不济，有违时令，正在何处？\n“火焰山”者，火性炎上，积而成山，则为无制之火，喻人所秉刚操之火性也。火性无制，遍历诸辰，八卦生气，俱为所灼。故有“八百里火焰，四周围寸草不生。若过得山，就是铜脑盖，铁身躯，也要化成汁哩！”然火性虽能为害，若得真阴济之，则阴阳得类，火里下种，生机不息，而万宝无不告成焉。故曰：“若要糕粉米，敬求铁扇仙。”\n铁扇仙者，《巽》卦之象。椼为风，故为扇。《巽》上二阳属金，铁为金类，故为铁扇。《巽》二阳一阴，阴伏阳下，阴气为主，故又名铁扇公主。《巽》为《坤》之长女，其势足以进三阴，而包罗《坤》之全体，故又名罗刹女。《巽》之初阴，柔弱恬淡，故有翠云山。《巽》为柔木，故有芭蕉洞。翠云山在西南方者，西南为《坤》，纯阴之地，为生《巽》之处，又为先天《巽》居之位。“芭蕉扇，一扇息火，二扇生风，三扇下雨，及时布种、收获，故得五谷养生。”三扇者，自《巽》至《坤》三阴也。火焰山，《乾》之三阳也，以三阴而配三阳，《乾》下《坤》上，地天相交而为《泰》，布种及时，收获有日，养生之道在是。但真阴宝扇非可易求，必用“花红表礼，猪羊鹅酒，沐浴虔诚，拜到仙山，方能请他出洞，到此施为”。古人所谓“凡俗欲求天上宝，用时须要世间财。若他少行多悭吝，千万神仙不肯来”也。"}]}
{"conversation": [{"input": "", "output": "何以牛魔王为罗刹女之夫？牛属丑，为《坤》土，统《巽》、《离》、《兑》中之三阴，为三阴之主，故为牛王，为罗刹女之夫。此土在先天，则为真为圣；在后天，则为假为魔。故又为牛魔王。《坤》土为魔，《巽》之真阴亦假，其魔尤大，此其所以不得不大惊世。“心中暗想，当年伏了红孩儿，解阳山他叔子，尚且不肯与水，今遇他父母，怎生借得扇子？”以见真阳为难借之物，而真阴亦非易得之宝。若无善财，而真阴不能遽为我用也。\n“行者径至芭蕉洞口，见毛女”一段，分明写出一个《巽》卦椼来也。何以见之？行者径至洞口，两扇门未开，《乾》极而未交《坤》也。“洞外风光秀丽，好个去处。”好者，阴阳相会；去者，阴阳两离。言《乾》交于《坤》，正大往小来之时也。“行者叫：‘牛大哥开门。’洞开了。”《乾》交《坤》一阴生而成《巽》也。“走出一个毛女”，《巽》之一阴也。“手提花篮”，《巽》下一阴中虚也。“肩担锄子”，《巽》上二爻属金也。\n“真个是：一身蓝缕无装饰，满面精神有道心。”真阴初现，无染无着，一团道气，与物未交之象。当斯时也，以财宝精诚求之，而真阴垂手可得。否则，不知有礼之用、和为贵，恃一己之能，妄贪天宝，则必薄言往诉，逢彼之怒矣。故毛女通了姓名，“罗刹女听见‘孙悟空’三字，便是火上浇油，脸红心怒，骂道：‘这猴今日来了。’拿两口宝剑出来。”阴之为福最大，为祸亦最深，倘不能于受气之初，善取其欢心，则空而不实，阳自阳，阴自阴，两不相信，难以强留，必至变脸争差，生机中带杀机。古人谓：“受气吉，防成凶。”可不谨哉？\n曰：“如何陷害我子？”曰：“我儿是圣婴大王，被你倾了，我正没处寻你，你今上门，我肯饶你？”夫子者，母之所欲爱，今不能顺其所欲，而唯空是取，是有伤于彼，而益于我，焉有此理？“行者说出善财在观音菩萨处，实受正果。罗刹道：‘你这巧嘴泼猴，我那儿虽不伤命，再怎得到我跟前见一面。’”不知善舍法财，谬执一空为正果，是言语不通，不成眷属，无以示同心而昭实信，虽有真宝，何能到手？\n曰：“要见令郎，有何难处？你且把扇子借我扇息了火，到南海请他来见你。”曰：“嫂嫂，不必多言，老孙伸着头，任尊意砍上多少，是必借扇子用用。”曰：“嫂嫂，那里走，决借扇子用用。”写出无数着空妄想之状，如见其人，始而以巧言取，既而以令色求，殊不知巧言令色，鲜矣仁，舍不得自己的，取不得他人的，空空何为乎？故曰：“我的宝贝，原不轻借。”"}]}
{"conversation": [{"input": "", "output": "噫！欲求生富贵，须下死功夫。然何以两个交战，罗刹女取出芭蕉扇，一扇阴风，把行者扇得无影无形，莫想收留住乎？盖金丹之道，药物有老嫩，火候有时刻，倘知之不详，采之失当，过其时而药物不真，则一阴来《姤》，其端甚微，其势最烈。以阴消阳，自不能已，莫想收留得住，一阴而足以敌五阳也。\n“大圣飘飘荡荡，左沉不能落地，右坠不得存身。”阳为阴消，破奇为偶，自下而上，中虚而分左右，阳化为阳之象也。“如旋风翻败叶，流水淌残花，滚了一夜，直到天明，落在一座高山，双手抱住一块峰石。”此明示人以自《姤》椝而至《剥》椂也。“落在一座高山上”，是《剥》之上卦为《艮》也。“双手抱住一块峰石”，《剥》之下五阴而上一阳之象。“定性良久，却才认得是小须弥山”，《剥》之上卦为《艮》，《艮》为山，为《乾》之少男，故曰小须弥山。“定性”者，一阳定于《剥》之上也。君子不忧《剥》而忧《姤》。《姤》则消阳，滋害莫过于此，故可忧；《剥》则渐有可复之机，故不忧。叹道：“好利害妇人！怎么把老孙吹送到这里来了。”好者，姤也；妇人者，阴也。言《姤》之一阴锋利毒害，不至于剥尽其阳而不止，把老孙送在这里，《剥》极于上也。\n“行者追忆当年灵吉降黄风怪故事，欲下去问个消息，好回旧路。”居今而思古，已有返本之机；自上而欲下，暗藏归根之道。降黄风所以定假阴，回旧路所以进真阳，《剥》极而《复》之消息，正在于此。若于这等处，能想起问消息，可谓知道中之法音，故“正踌蹰间，而忽有钟声响亮”矣。\n灵吉说出“芭蕉扇本是混沌开辟，天地产成的一个灵宝，乃太阴之精叶，故能灭火。假若扇着人，要飘八万四千里，方息阴风”者，言真阴本于先天，藏于后天。用之当，自后天而返先天，则能灭火而生圣；用之不当，以后天而破先天，则起阴风而伤人。是在真假之别耳。“要飘八万四千里方息”者，自地而至天，八万四千里，喻其自初爻而至上爻，六阳变六阴，《乾》变为《坤》之象。“须弥山至火焰山，只有五万余里”者，《剥》之五阴爻也。“还是大圣有留云之能，止住了”者，留其上之一阳，而不使其《剥》尽，“硕果不食”，仙道也；“若是凡人，正好不得住”者，顺其《姤》之尽《剥》，而难以挽回，“小人剥庐”，人道也。"}]}
{"conversation": [{"input": "", "output": "“菩萨将一颗定风丹，安在行者衣领里面，将针线紧紧缝了。”仍取《剥》卦，顺而止之之象。有此顺止之道，则不动不摇，宜其宝扇可得矣。何以行者到翠云山，罗刹女骂道没道理，而不肯借乎？此有说焉。盖定风丹，是我能止于阴气顺行之中，不为阴气伤我之道，非我顺其阴气所欲而止之，使其阴气顺我之道也。仅能止于顺，而不能顺而止，便是没道理之顺，乃拂其彼之所欲，强彼遂我之所欲，真宝如何肯献？故罗刹道：“陷子之仇，尚未报的；借扇之意，岂能遂心？”夫遂心如意之道理，须先要正心诚意。正心诚意者，变化其假心假意之阴气也。\n“罗刹扇不动行者，急收宝贝，走入洞里，将门紧紧关上。”此止其阴气不上进，动归于静之时也。“行者见关上门，却就拆开衣领，把定风丹噙在口中。”此《剥》卦椂上之一奇拆开，而化为偶，《坤》卦棥六阴之象也。“行者变作一个蟭蟟虫儿，从他门隙里钻进。”此静极而动，微阳潜于纯阴之下，《复》卦椃之象也。《易传》曰：“《复》，其见天地之心乎！”天地之心，非色非空，非有非无；不离乎身心，不着于身心；真空而含妙有，妙有而含真空。天地之心一复，阴中藏阳，黑中有白，幽隐不欺，邪气难瞒，神而明之，已见其肺肝矣。\n“曰：‘我先送你个坐碗地解渴。’却把脚往下一蹬，那罗刹小腹之中，疼痛难禁。”“曰：‘我再送你个点心儿充饥。’又把头往上一顶，那罗刹心痛难禁。”此等作为，是皆在心腹宥密中解散躁气，切身痛苦处点化邪阳，乃从本性原身上，运用真手段、实本事，非一切在身外有形有象处弄术者可比。有此真手段、实本事，故能入罗刹之腹，出罗刹之口，出之入之，出入无疾，随心变化，而阴气不能侵伤矣，此提纲“一调芭蕉扇”之义。但《复》之为义，是复其真阳，调其假阴，非调其真阴也。假阴或可以勉强而制，真阴必还须自然而现，倘不辨真假，误认假阴为真阴，未免欲求其真，反涉于假。以假阴而灭假阳，不但不能息火，而且适以助火。一扇而火光烘烘，二扇而更着百倍，三扇而火高千丈。惹火烧身，自取其祸，即是“迷复凶，有灾眚”。曰：“不停当！不停当！”可谓不知真假者之明鉴。"}]}
{"conversation": [{"input": "", "output": "“八戒欲转无火处，三藏欲往有经处，沙僧以为有经处有火，无火处无经，诚是进退两难。”俱写不得真阴而躁火难息，真经难取之义。噫！欲知山上路，须问过来人。苟非遇明师说破真阴端的，钩取法则，非可强猜而知。“正商议间，只听的有人叫道：‘大圣不须烦恼，且来吃些斋再议。’”是叫醒迷人，“作施巧伪为功力，须认他家不死方”也。不死之方为何方？即钩取真阴，阴阳相当，水火相济之方也。仙翁慈悲，恐人不知阴阳相当之妙，故借土地演出《咸》、《恒》二卦，微露天机以示之。《恒》卦椏，《震》、《巽》合成。“老人身披飘风氅”，下《巽》也；“头顶偃月冠”，上《震》也。“手执龙头杖”，《震》为龙也；“足踏铁靿靴”，《巽》之二阳底金也。《咸》卦椌，《兑》、《艮》合成。“后带着一个雕嘴鱼腮鬼”，雕嘴者，上《兑》属金，又为口也。鱼腮者，下《艮》，上一奇而下二偶也。“头顶一个铜盆，《兑》金上开下合也。“黄粱米饭”，《兑》上爻属土，土色黄也。《恒》之义，巽缓而动，刚中有柔，柔中有刚，刚柔相需，能以恒久于道，所谓“君子以立不易方”也。《咸》之义，本止而悦，柔而藏刚，刚而用柔。刚柔得中，能以感化于人，所谓“君子以虚受人”也。立不易方，虚以受人，即顺其所欲，渐次导之之功，以此而行，无物不能化，无物不可感。仙翁已将钩取真阴，过火焰山之大法，明明道出，而人皆不识何哉？噫！说时易，行时难，是在依有大力者，而后为之耳。“土地控背躬身，微微笑道：‘若还要借真芭蕉，须是寻求大力王。’”吾不知一切学人，肯控背躬身否？若肯控背躬身，虚心求人，则大力王即在眼前，而芭蕉扇不难借，火焰山不难过也。\n诗曰：\n阴阳匹配始成丹，水火不调道不完。\n用六休叫为六用，剥中求复有余欢。\n第六十回　牛魔王罢战赴华筵　孙行者二调芭蕉扇\n悟元子曰：上回言复真阳而调假阴之功，此回言勾取真阴之妙。\n篇首土地说“大力王”，即牛魔王。何为大力？牛为丑中己土，己土属于《坤》，己土宜静不宜动，静则真阴返本，动则假阳生燥，为福之力最大，为祸之力亦不小，故曰大力。欲得真阴，莫若先返己土，己土一返，真阴斯现。真阴一现，亢阳可济，大道易成也。"}]}
{"conversation": [{"input": "", "output": "“大圣疑火焰山是牛魔放的。土地道：‘不是！不是！这火原是大圣放的。’”夫火者，亢阳之气所化，牛魔王属阴，大圣属阳，宜是大圣放，而非牛王放可知。原其故，大圣五百年前大闹天宫，老君八卦炉煅炼，蹬倒丹炉，落下几块砖，余火所化。先天之气，阳极生阴，落于后天，无质而变有质，失其本来阴阳混成之性，水火异处，彼此不相济矣。“兜率宫守护道人失守，降下为火焰山土地。”道不可离，可离非道，由水火不济，而遂天地不交，为《否》矣。\n“牛王撇了罗刹，在积雷山摩云洞，招赘狐女。”是弃真就假，静土变为动土，狐疑不完矣。积雷山比真阳而有陷，摩云洞喻真阴之无存。阳陷阴假，火上炎而水下流，即《未济》椷之义。“玉面公主”，《离》中一阴也。“有百万家私无人掌管，访着牛王把赘为夫”者，是贪财而好色。“牛王弃了罗刹，久不回顾”者，是图外而失内。“若寻来牛王，方借的真扇者”，是运其《离》中一阴，而归于《坤》宫三阴也。“一则扇息火焰，可保师父前进”者，取《坎》而填《离》也；“二来永灭火患，可保此地生灵”者，以《离》而归《坎》也；“三则叫我归天，回缴老君法旨”者，地天而交《泰》也。仙翁说到此处，可谓拔天根而凿理窟，彼一切师心自用，知有己而不知有人之辈，可晓然矣。\n“行者至积雷山，问玉面公主路径，又问摩云洞坐落。”即《未济》“君子以慎辨物居方”也。辨物居方，是于《未济》之中，辨别其不济之消息，居方以致其济耳。“女子骂罗刹贱婢无知，又骂牛王惧内庸夫。行者骂女子赔钱嫁汉”，皆示阴阳不和，《未济》之义。\n“牛王闻女子说雷公嘴和尚骂打之言，披挂整束了，拿一根浑铁棍，出门高叫道：‘是谁在我这里无状？’行者见他那模样，与五百年前大不相同。”先天真土变为后天假土，浑黑如铁，牢不可破，非复本来模样，稍有触犯，大肆猖狂，而莫可遏止。故欲制亢躁之火性，莫若先返假土，假土一返，方能济事。经云：“将欲取之，必固与之。”苟不能先与而即取，则是无礼。无礼而土不归真，真阴难见，强欲求济，终不能济。故牛王见行者，始而提火云洞害子，正在这里恼你，既而闻借扇之故，骂其欺妻灭妾，大战之所由来也。然何以两个斗经百十回合，正在难分难解之际，而欲往朋友家赴会乎？此即《未济》之极，“有孚于饮酒”之义。饮酒之孚，《未济》之极，亦有可济之时，乘时而济，亦未有不济者也。"}]}
{"conversation": [{"input": "", "output": "“牛王跨上辟水金睛兽，一直向西北而去。”辟水金睛兽者，《兑》卦楃二阳一阴，《兑》属金，又为泽也。《兑》为《坤》之少女，其性主悦，意有所动，而即欲遂之，故金睛兽为牛王之脚力。“向西北而去”者，西北为《乾》。《坤》土统《巽》、《离》、《兑》之三阴，以《坤》之三阴，去配《乾》之三阳，亦隐寓阴阳相济之义。然虽有相济之义，而入于乱石山碧波潭，不济于内，而济于外，是有孚失是，悦非所悦，未济终不济。“乱石”者，喻意乱而迷惑；“碧波”者，喻静中而起波。意乱起波，是顺其所欲，狐朋狗党，无所不至矣。\n“行者变一阵清风赶上，随着同行。”妙哉此变！后之盗金睛兽，会罗刹女，得芭蕉扇，皆在此一变之中。“清风”者，形迹全无，人所难测；“随着”者，顺其所欲，人所不忌。仙翁恐人不知顺欲随人之妙用，故演一《随》卦以示之。《随》卦棸上《兑》下《震》。“上边坐的是牛魔王”，上之一阴爻也。“左右有三四个蛟精”，三为《震》木，四为《兑》金也。“前面坐着一个老龙精”，初之一阳爻也。“两边乃龙子、龙孙、龙婆、龙女”，中二阳爻、二阴爻也。《随》之为卦，我随彼而彼随我之义。惟其大圣能随牛王，故又变螃蟹，纵横来往于乱波之中。不但为群妖所不能伤，而且能盗彼之脚力，以为我之脚力。出乎波澜之外，变彼之假象，以藏我之真相；入于清幽之境，借假诱真，以真化假矣。\n“金睛兽”者，《兑》也；“芭蕉洞”者，《巽》也。以《兑》来《巽》，其为风泽《中孚》乎。《中孚》卦椳上《巽》下《兑》，外四阳而中二阴，外实内虚，其中有信。《彖》辞曰：“中孚，豚鱼吉。”豚鱼为无知之物，信能感豚鱼，无物而不可感。“大圣下雕鞍，牵进金睛兽”，是借彼所信之物，为我之信，我以信感，而彼即以信应。故“罗刹认他不出，即携手而入，一家子见是主公，无不敬谨”矣。\n大圣叙离别之情，罗刹诉借扇之事，或喜或怒，或笑或骂，挨擦搭拈，呷酒哺果，相依相偎，皆是顺其所欲，以假钩真，我随彼而彼随我，外虽不信，内实有信。所以罗刹不觉入于术中，笑嘻嘻口中吐出宝贝，递与大圣之手矣。宝贝“只有杏叶儿大小”者，“杏”字，木下有口。仍取《巽》象。《巽》卦椼上实下应，实为大，虚为小，虽大而究不离小，明示宝贝即《巽》也。但这真阴之宝，有体有用，须要口传心授，方能知得运用方法。若不得传授口诀，虽真宝在手，当面不识，势必以假为真，将真作假，暗想沉思，疑惑不定，自家宝贝事情也都忘了也。其口诀果何诀乎？"}]}
{"conversation": [{"input": "", "output": "“只将右手大指头，捻着那柄儿上第七缕红丝，念一声‘呬、嘘、呵、吸、嘻、吹、呼’，即长一丈二尺。这宝贝变化无穷，那怕他八百里火焰，可一扇而息。”“左手大指头”者，左者，作也，指者，旨也，言作手之大旨也。“捻着那柄儿上第七缕红丝”者，七为火数，红为火色，丝者，思也，言捻住心火之邪思也。“念一声‘呬、嘘、呵、吸、嘻、吹、呼’者，七字一声，言一气运用，念头无二也。“即长一丈二尺”者，六阴六阳，阴阳调和，以阴济阳也。总言作手之大旨，捻住心火之邪思，一气运用，念头不二，阴阳调和，火焰即消，不待强制。其曰：“那怕他八百里火焰，可一扇而息”者，岂虚语哉？\n“大圣闻言，切记在心。”口传心授，神知默会也。“把宝贝也噙在口中”，得了手，闭了口，不露形迹也。既知真宝，又得真传，可以摸转面皮，抹去其假，现出其真，以前假夫妻之作为，丑勾当之运用，一概弃去，置于不用而已。彼一切不辨真假、认假为真、失去真宝之辈，闻此等法言，见此等行持，能不慌的推翻桌席，跌倒尘埃，羞愧无比，只叫“气杀我也”乎？\n噫！金丹之道，特患不得真传耳。果得真传，依法行持，一念之间，得心应手，躁性不起，清气全现，浊气混化，同归而殊途，一致而百虑，纵横逆顺，表里内外，无不一以贯之。但这个真阴之宝有个长的方法，又有个小的口诀。若只讨的个长的方法，未曾讨他个小的口诀，只知顺而放，不知逆而收，纵真宝在手，未为我有。“左右只是这等长短，没奈何只得搴在肩上，找旧路而回。”能放不能收，与未得宝者相同，非回旧路而何？\n噫！药物易知，火候最难，差之毫厘，失之千里，须要大悟大彻，既知的生人之消息，又要知的生仙之消息。生人之消息，顺行也；生仙之消息，逆用也。知得顺逆之消息，方能遂心变化，顺中用逆，逆中行顺，假中求真，真中用假。先天而天弗违，后天而奉天时，天且弗违，而况于人乎？况于鬼神乎？\n“众精个个胆战心惊，问道：‘可是那大闹天宫的孙悟空么？’牛王道：‘正是，列公若在西天路上，有不是处，切要躲避些儿。’”以见顺中用逆，窃夺造化，能闹天宫者，正是道。一切在西天路上，只顺不逆，着于声色，成精作怪者，俱不是道。是与不是，只在用顺能逆不能逆分之。倘不知此中消息，真假罔分，是非不辨，妄猜私议，任意作为，终是顺行生活，着空事业，鲜有不认假失真，自取烦恼者。"}]}
{"conversation": [{"input": "", "output": "牛王因失金睛兽，径至芭蕉洞，叫夫人而问悟空；罗刹骂猴狲，偷金睛兽，变化牛魔王而赚宝贝。俱写顺其所欲，不识真假，认假失真之弊。认假失真，真者已去，独存其假，当此之时，若欲重复其真，已落后着。“爷爷兵器不在这里，不过拿奶奶兵器，奔火焰山”，空闹一场而已，何济于事？\n篇中牛王骑金睛兽而赴华筵，行者偷金睛兽而赚宝扇，牛王失金睛兽而赶悟空，总是在顺其所欲之一道，批假示真，叫人辨别其顺之正不正耳。顺之正，则顺中有逆而为圣；顺之不正，则有顺无逆而为魔。为圣为魔，总在此一顺之间。用顺之道，岂易易哉？苟非深明造化，洞晓阴阳，其不为以假失真也，有几人哉？\n诗曰：\n未济如何才得济？依真作假用神功。\n中孚露出真灵宝，能放能收任变通。\n第六十一回　猪八戒助力破魔王　孙行者三调芭蕉扇\n悟元子曰：上回言采取药物之诀，此回言火候煅炼之妙。\n《悟真》云：“纵识朱砂与黑铅，不知火候也如闲。大都全藉修持力，毫发差殊不结丹。”盖以金丹大道，全在知其药物之老嫩，火候之急缓。若差之毫发，失之千里。故白玉蟾有“夜半忽风雷”之患，吕纯阳有“看入药镜转分明”之词。药物易知，火候最难，有如此。仙翁此篇写火候处，最为详细，其中变化无穷，次第分明。古人所不敢道者，仙翁道之；古人所不敢泄者，仙翁泄之。\n提纲“猪八戒助力破魔王，孙行者三调芭蕉扇”，二句一理，不得分而视之。八戒为木火，行者为金水，言必金木相并，内外相助，阴阳调和，方能以水而济火，助力破魔王，便是三调芭蕉扇。何为三调？一调者，复其真阳而去假阴，真阴未见；二调者，以《兑》金而合《巽》木，真阴已露；三调者，水火济而《乾》《坤》合，真阴得手。此其所以为三调。噫！此等天机，非深明火候，善达阴阳者，其孰能与于斯哉！"}]}
{"conversation": [{"input": "", "output": "篇首“大圣肩膊上，掮着那柄芭蕉扇，怡颜悦色而行”。即《夬》卦検上《兑》下《乾》，健而悦，决而和也。决阴能和，和中即有真阴，故亦能得芭蕉扇。然《夬》者，《姤》之始；《剥》者，《复》之基。天道自然之常。若不能防危虑险，稍有差迟，则必真变为假，阳极生阴，祸不旋踵而至。“牛王赶上大圣，见了大惊道：‘猴狲把运用的方法儿也叨 得来了。我若当面问他索取，他定然不与，倘若扇我一扇，要去八万四千里，却不遂了他意？’”以见《夬》不尽而阴难入也。牛王以大圣得意之际，欲变八戒骗一场，是《夬》尽而《乾》，由《乾》而一阴来《姤》也。《姤》卦椝上《乾》下《巽》，八戒为《巽》木，欲变八戒，有由来者。“牛王变作八戒一般嘴脸，抄小路叫道：‘师父恐牛王手段大，难得他宝贝，叫我来帮你的。’”即《姤》之初六，“系于金柅”也。一阴能止诸阳，如金柅能以止车轮。一阴虽微，暗藏杀机，为祸最烈，可畏可怕。行者道：“不必费心，我已得了手了。”即《姤》之九二，“包有鱼，无咎，不利宾”也。能防始生之阴，则阴不能为祸，如鱼在包中，其利在我不在他，故曰我已得了手了。行者述及偷金睛兽，与罗刹结了一场干夫妻，设法骗将扇来等语，即《姤》之九三，“其行次且，行未牵”也。刚而得正，与阴同体，欲去阴而时有不可，虽行次且，然亦不为假伤真，如作干夫妻、骗宝贝者相同。“牛王赚扇到手，知扇子收放的根本，依然小似杏叶，现出本相。骂道：‘泼猴狲，认得我么？’行者心中自悔道：‘是我的不是了。’”即《姤》之九四，“包无鱼，起凶”也。不能防阴于始，势必阴气乘间作祸，假伤其真，是谓不知收放之根本、大小之消息。其曰“我的不是”，可为不能防阴者之一戒。“大圣先前入罗刹腹中之时，将定风丹噙在口内，不觉的咽下肚里，所以五脏皆牢，皮骨皆固，牛王扇他不动，慌了，把宝贝丢入口中。’”即《姤》之九五，“以杞包瓜，含章，有陨自天”也。杞为阳，瓜为阴，以阳包阴，能防阴于未发之前，是章美在内，如把定风丹预先咽在肚里，五脏皆牢，皮骨皆固，阴气即发，焉能扇得动？即扇不动，则扭转造化，阴气自然消退，而有陨自天，慌的宝贝噙在口内，自然之理也。“行者、八戒与牛王争斗，土地阴兵助战，要讨扇子。”即“有陨自天，志不舍命”之义。“玉面公主外护头目助牛王，八戒败阵而去，大圣纵云出围，众阴兵四散奔走。”即《姤》之上九，“姤其角，吝”也。刚躁太过，不能防阴于始，自然见伤于终，一阴之为祸甚深，可不早为戒备乎？"}]}
{"conversation": [{"input": "", "output": "噫！真阴固所难得，假阴亦不易制。若假阴不除，真阴不得，燥火难消。但假阴具有气质之性、炎燥之土，其根最深，其力最大，若非下一着死功夫，猛烹急炼，而不能消化归真。行者说妖精莽壮，八戒欲转路别走，俱是逡畏不前，火候不谨。故土地道：“大圣休焦恼，天蓬莫懈怠，但说转路，就是入了旁门，不成个修行之道。你师父在正路上坐着，只望你们成功哩！”焦恼则偏于阳，懈怠则偏于阴，偏阴偏阳，即是入于旁门，而非修行正道。修行正道，非金木相并，性情如一，不能成功。\n“行者发狠道：‘赛输赢，弄手段，好施为，地煞变。’”言金丹运用，在能善于变化也。“自到西方无对头，牛王本是心猿变。”言意者心之所发，心者意之所主，心即意，意即心，西方真性之地，无意亦无心也。“今番正好会源流，断要相待借宝扇。”言会得道之源流，方可以依假复真，以真灭假，而得真宝也。“趁清凉，息火焰，打破顽空参佛面。”言以阴济阳，阴阳相和，方是真空，不落顽空，可以参佛面定。“功漏超升极乐天，大家同赴龙华宴。”言始而有为，终而无为，脱出五行，形神俱妙，入于极乐，即赴龙华之宴也。\n“八戒努力道：‘是是是！去去去！管甚牛王会不会。’”言为功日增，为道日减，一心努力向前，至于阴阳之会与不会，弗计也。“木生在亥配为猪，牵转牛儿归土类。”言木去克土，则性定意宁，而土即归本相矣。“申下生金本是猴，无刑无克多和气。”言金情恋木慈仁，木性爱金顺义，金木同功，性情相和，无刑无克，易于成功也。“用芭蕉，为水意，焰火消除成既济。”言用芭蕉柔弱之木者，为其柔能克刚，有水之意，能以消火焰而成既济之功也。“昼夜休离苦用力，功完赶赴盂兰会。”言昼夜用功，十二时中，无有间断，化尽群阴，体变纯阳，即赴盂兰之会，见我本来面目矣。\n“行者、八戒两个，领土地、阴兵，把摩云洞前门打得粉碎。”是打破火水《未济》之门，而求其济也。“牛王听得打破前门，急披挂拿了铁棍，摆出来道：‘泼猴狲，你是多大个人儿，敢这等上门撒泼？’”《坎》中之一阳为大，《离》中之一阴为小，《未济》之象。《坎》前为《离》，打破前门，打破《离》之障碍也。“牛王摆出”，是取出《离》中之一阴；“大而上门”，是翻上《坎》中之一阳。颠倒之义也。“牛王叫猴儿上来，行者叫吃我一棒”，取《坎》填《离》，水火相济之象。然取《坎》填《离》，水火相济，须要变化气质。变化气质，须要内外兼功。"}]}
{"conversation": [{"input": "", "output": "“行者使八戒、土地进洞，剿除妖精，绝其归路”者，内而戒慎恐惧，扫除杂念也；“自己要与牛王斗赌变化”者，外而猛烹急炼，熔化性情也。老牛变天鹅，为行者海东青所制；老牛变黄鹰，为行者乌凤所制；老牛变白鹤，为行者丹凤所制。此化其气也。老牛变香獐，为行者饿虎所制；老牛变花豹，为行者狻猊所制；老牛变人熊，为行者赖象所制。此化其质也。最妙处，在天而变以丹凤为止，在地而变以赖象为止。丹凤者，光明之象；赖象者，象罔之谓。变化而至光明象罔，气质俱化，意土归真之时，故老牛现出白牛原身矣。\n既云意土归真，何以行者变法身就打，“牛王硬着头，使角来触，这一场真个是撼岭摇山、惊天动地乎？此有说焉。盖气质之性虽化，犹有积习之气未除，若不将积习之气除尽，犹足为道累。而意土犹未可定，大道犹未许成。故诗曰：“道高一尺魔千丈，奇巧心猿用力降。”言道高者魔必高，须要心灵智巧，用力降除也。“若要火山无烈焰，必须宝扇有清凉。”言燥性不起，必须真阴清凉以制之也。“黄婆矢志扶元老，木母同情扫兽王。”言中央真土，当护持丹元而不动；金情木性，宜并力除邪而救真也。“和睦五行归正果，炼魔涤垢上西方。”言五行散乱，必须和之睦之，而成一家。外魔积垢，必须炼之涤之，尽皆化去，方能归正果，而见真佛也。观于末句“炼魔涤垢”，可知此场赌斗，是除积习之气也，无疑。\n“两个在半山中赌斗，惊得过往虚空一切神众，都来围困。魔王急了，就地打一滚，复本相，便投芭蕉洞去。”此神明默运，加火煅炼，积习消化，反真之时。故行者众神，正攻打翠云山，即有八戒、土地、阴兵，打死玉面公主而来矣。天下事邪正不两立，真假不并行，正去则邪现，假灭则真来。故行者因八戒之问，而曰：“正是！正是！罗刹女正在此间。”言假之灭处，正是真之在处，更不必在假之而寻真也。八戒道：“既是这般，怎么不打进去，问他要扇子，倒让他停留长智？”假者既去，急须求真，不得少有懈怠，滋生疑惑也。"}]}
{"conversation": [{"input": "", "output": "“呆子举耙将石崖连门筑倒了一边”，不着于有也；“牛王闻报，心中大怒，口中吐出扇子，速与罗刹”，不着于空也。“罗刹道：‘把扇子舍与那猴狲，叫他退兵去罢。’牛王道：‘你且坐着，等我和他再比并去来。’”火候不到，未为我有也。“众神四面围绕，土地、阴兵左右攻击”，“内有天然真火”也；“四金刚东西南北阻挡，李天王并哪吒太子众天兵，漫在空中”，“外炉增减勤功”也。“牛王还变作一只白牛”，浑然一气，道本无为也；“哪吒变作三头六臂，飞身跳在牛背上”，刚柔两用，而法有作也。“用慧剑而斩牛头”，杂项挥去，减其有余也；“吐黑气，而放金光”，腔子换过，增其不足也。“一连砍十数剑，随即长出十数个头”，减之又减，增之又增也。“取出火轮儿，挂在牛的角上，便吹真火，焰焰烘烘，把牛王烧的摇头摆尾。牛王才要变化脱身，又被天王将照妖镜照住本相，腾挪不得，只叫莫伤我命，情愿归顺佛家也。”运转法轮，真火煅炼，从头至尾，增之又增，减之又减，丝毫不得放过，直至无可增减，滓质尽去，归于无声无臭地位而后已。《悟真》所谓“大都全藉修持力，毫发差殊不结丹”也。哪吒牵转白牛，罗刹献出宝扇，总以见金丹成就，出于自然，不可勉强也。\n噫！金丹大道，有药物，有斤两，有分数，有止足，有老嫩，有吉凶，有急缓，有等等火候工程，非师罔知。一得口诀，通天彻地，是在乎得意忘言，神明默运，勤而行之耳。四大金刚道：“圣僧十分功行将完，吾奉佛旨差来助汝，汝当竭力修持，勿得须臾怠情。”言悟得还须行的，急当勇猛精进，竭力修持，须臾不忘，不得半途而废也。大圣执扇子走近山边，尽力一扇，火焰平息，而阴阳两和；二扇清风微动，而先天气复；三扇细雨落霏，而甘露自降。至真之道，立竿见影，有如此。\n诗云：“特借芭蕉施雨露，幸蒙天将助神兵。牵牛归佛休顽劣，水火相联性自平。”盖言阴阳之气 缊，甘露自降；《坎》、《离》之气交会，黄芽自生。阴阳混合，燥气自平，“三藏解燥除烦，清心了意”，不其然乎？诸神、金刚各归本位，土地、罗刹在旁伺候，有为之后，还须无为。修成人道，未归正果，讨还本扇，养命修身，了性之先，当早了命。\n“三扇息火，一年又发”，见凡夫，不贵顿，而贵渐；“四十九扇，水断火根”，见功夫，先由渐，而后顿。“有火处下雨，无火处天晴。”\n道未成，而阴阳必须两用，立在无火处，不遭雨湿。道已成，而造化速宜全脱。若有知音，闻的此等天机，急须收拾马匹行李，了还大道，得意忘言，自去隐姓修行，后来必得正果，万古留名。"}]}
{"conversation": [{"input": "", "output": "结出三家合一前进，“真个是身体清凉，足下滋润”。所谓“坎、离既济贞元合，水火均平大道成”。至道不繁，简而且易，是在乎阴阳合一耳。\n诗曰：\n阳极生阴理自然，能明大小火功全。\n观天造化随时用，离坎相交一气旋。\n第六十二回　涤垢洗心惟扫塔　缚魔归正乃修身\n悟元子曰：上回结出《坎》、《离》既济，水火均平，真元合而大道成，是言命理上事。然知修命而不知修性，则大道而犹未能成。故此回言修性之道，使人知性命双修也。\n冠首《临江仙》一词，分明可见。江为水，性犹水也。临江者，隐寓修命之后，还须修性之意。曰：“十二时中忘不得，行功百刻全收。三年十万八千周，休叫神水涸，莫纵火光愁。”言一时八刻，一日十二时百刻，三年十万八千刻，刻刻行功，不得神水涸干、火性飞扬也。“水火调停无损处，五行联络如钩。”言以水济火，须调和而无损；五行攒簇，当联络而一家也。“阴阳和合上云楼，乘鹜登紫府，跨鹤赴瀛洲。”言乌兔二物，归于黄道，金丹成就，诸缘消灭，而即入紫府瀛洲之仙境矣。故云“这一篇词牌名《临江仙》”。\n“单道三藏师徒四众，水火既济，本性清凉，借得纯阴宝扇，扇息燥火遥山。”是结上文了命之旨。“不一日，行过了八百之程。师徒们散诞逍遥，向西而去，正值秋末冬初时序。”是起下文修性之久。秋者，肃杀之气，万物结实之时，杀以卫生，命根上事。曰“秋末”，是命已了也。冬者，寒冷之气，万物归根之时，寒以藏阳，性宗上事。曰“秋末”，曰“冬初”，由结实而至归根，先了命而后了性也。然修性之道，须要大公无私，死心忘意，不存人我之见，万物皆空，洁尘不染，而后明心见性，全得一个原本，不生不灭，直达无上一乘之妙道矣。学者须要将提纲“涤垢洗心，缚魔归正”语句认定，而此回之妙义自彰。\n“正行处，忽见十数个披枷戴锁和尚。三藏叹道：‘兔死狐悲，物伤其类。’”言人己无二性，物我有同源，人之披枷戴锁，即我之披枷戴锁，非可以二视之。众僧道：“不知你们是那方来的，我等似有些面善。”人性、我性，总是一性。有些面善，相不同而性则同也。曰：“列位相貌不一。”曰：“昨夜各人都得一梦，今日果见老爷这般异相，故认得也。”人性、我性，虽相貌不同，而默相感通。境地各别，而同气连枝，不认得而认得，性则无殊也。"}]}
{"conversation": [{"input": "", "output": "“祭赛国，文也不贤，武也不良，国君也不是有道。”祭以表心，赛以争胜，随心所欲，顾其外而失其内，也不贤也不良也不道，非复固有，失去人我之性矣。人我之性，乃本来之真心。真心空空洞洞，无一物可着，无一尘可染，是心非心。只因落于后天，生中带杀，恣情纵欲，心迷性昧，全归于假，不见其真。其于金光寺，黄金宝塔，孟秋夜半，下一场血雨，把塔污了者何异？“金光”者，喻英华发外；“宝塔”者，比心地玲珑。英华发外，积习之气，填满胸中，秽污百端，心即昏昧。所作所为，是非莫辨，真假不分，一昏无不昏，千昏万昏，而莫知底止矣。“国王更不察理，官吏将众僧拿去，千般拷打，万样追求。”信有然者。\n“三辈和尚，打死两辈。”不惜性命，生机将息，原其故，皆由不能死心而欺心。曰：“我等怎敢欺心”，心可欺乎？故三藏闻言，点头叹道：“这桩事暗昧难明。”言这欺心之事，乃暗昧之事，人所不知，而己所独知，急须究个明白，不得迷闷到底也。\n曰：“悟空，今日甚时分了？”行者道：“有申时前后。”不问别人，而问悟空，是明示悟得本心空空无物，便是分出真假之时，可以直下承当，申得冤屈之事。但申时前后，尤有妙义。其中有一而为申，不前不后而为中，一而在中，中而包一，真空不空，不空而空，执中精一之道在是。非若禅家强制人心，顽空事业可比。不遇明师，此事难知。\n三藏道：“我当时离长安，立愿见塔扫塔。今日至此，遇有受屈僧人，乃因宝塔之累。你与我办一把新笤帚，待我沐浴了，上去扫扫。即看这事何如，方好面君，解救他们这苦难。”以见修道而至了命之地，若不将旧染之污，从新一扫，洗心涤虑，终是为心所累，如何解得苦难？“小和尚请洗澡”，洗心也；“三藏沐浴毕”，涤虑也。“穿了小袖褊衫，手拿一把新笤帚”，择善而固执也。行者道：“塔上既被血污，日久无光，恐生恶物，老孙与你同上。’”读者至此，可以悟矣。夫人自无始劫以来，千生万死，孽深似海，恶积如山，已非一日。第修一己之性，空空无物，以为了事，恶积一生，将焉用力？故必人我同济，彼此扶持，脚踏实地，方不入于中下二乘之途。此即老孙同上之妙旨，前云申时之天机。"}]}
{"conversation": [{"input": "", "output": "“开了塔门，自下层往上而扫，扫了一层，又上一层。”道必循序而进，下学上达，自卑登高，层层次次，诸凡所有，一概扫去，不得一处轻轻放过。然何以唐僧扫至七层，行者替扫乎？宝塔十三层，十者，阴阳生成之全数；三者，五行合而为三家。阴阳匹配，中土调和，则三家相会，而成玲珑宝塔。一座七层者，七为火数，心为火脏。扫塔者，扫去人心之尘垢也。尘垢扫净，人己无累，由是而修大道，大道可修。此三藏扫至十层上，腰痛坐倒，而悟空替扫，所不容已者。\n“正扫十二层，只听得塔顶上有人言语，行者道：‘怪哉！怪哉！这早晚有三更时分，怎么得有人在顶上言语？断乎是邪物。’”宝塔为真心之别名，扫塔乃扫心之功力。旁门外道，不知圣贤心法妙旨，以假乱真，毁谤正道，妄贪天物。苟非有真履实践之君子，安知此妖言惑人之邪物？“行者钻出前门，踏着云头观看，可谓高明远见，勘破一切野狐禅矣。\n“塔心里坐着两个妖精”，此两个，一必系着于空，一必系着于相。着于空，执中也；着于相，执一也。“一盘嗄饭，一只碗，一把壶。”曰“盘”、曰“碗”、曰“壶”，总是空中而不实；曰“一嗄”、曰“一只”、曰“一把”，总是执一而不通。执中执一，无非在人心上强猜私议，糊涂吃迷魂酒而已，其他何望？殊不知执中无权，犹执一也。所恶执一者，为其赋道也。故行者掣出金箍棒喝道：“好怪物，偷塔上宝贝的，原来是你。”棒喝如此，天下迷徒可以猛醒矣。\n两妖供出“乱石山碧波潭万圣龙王差来巡塔的奔波儿灞，灞波儿奔，一个是鲇鱼怪，一个是黑鱼精。”“乱石山”，旁门纷纷，如顽石之乱集；“碧波潭”，迷津塞满，似死水之起波。“万圣”者，处处神仙，而欺世欺人；“老龙”者，个个抱道，而争奇好胜。“奔波儿灞”，枉用奔泔起波澜；“灞波儿奔”，徒劳灞奔生妄想。此等涩滞不通，糊涂昏黑，愚而又愚之辈，适以成鲇鱼怪、黑鱼精焉耳，尚欲成仙乎？又供出“万圣公主，花容月貌，招了个九头驸马。老龙驸马，先下一阵血雨，污了宝塔，偷了塔中舍利佛宝。万圣公主，又偷九叶灵芝，养在潭底，不分昼夜光明。”噫！误认美女为他家，窃舍利之名，取首经之梅子，以为外丹而行污事；背却天真，借九还之说，守肉团之人心，以为内丹而入寂灭。取经之道，果取女子之经乎？真空之理，果是顽心之空乎？"}]}
{"conversation": [{"input": "", "output": "夫真金者，真性也；真空者，主人翁也。着于女子，谓之招驸马则可，谓之炼真金则不可；着于顽心，谓之有公主则可，谓之有主人公则不可。旁门万万，不可枚举，总不出此有相无相之二途。总是污了宝塔，窃取天机，自欺欺人，以一盲而引众盲。今于万万中供出一二条，以为证见，余可类推。所以行者冷笑道：“那业畜等，这等无礼。怪道前日，请牛魔王在那里赴会，原来他结交这伙泼魔，专干不良之事。”言无知迷徒，始而心地不明，惑于邪言，既而主意不牢，意行邪事，结伙成群，伤天害理，种种不法。金丹大道遭此大难，尚忍言哉？仙翁慈悲，度世心切，不得不指出真阴真阳本来面目，与假阴假阳者，“扬于王庭”，两曹对案也。\n“且留活的去见皇帝讲话”者，是欲明辨其假也；“又好做眼去寻贼追宝”者，是叫细认其真也。八戒、行者，将小妖“一家一个，都抓下塔来”，“别有些地奇又奇，心肾原来非《坎》、《离》”。真能除假，假不能得真，真假各别，显而易见。金光寺冤屈之和尚，于此可以得见青天矣。\n“国王看了关文道：‘似你大唐王，选这等高僧，不避路途遥远，拜佛取经。寡人这里和尚，专心只是做贼。’”言任重道远，脚踏实地，是拜佛取经之高僧；着空执相，悬虚不实，即是专心做贼之和尚。国王以塔宝失落，疑寺僧窃去，是未免在有相处认真；唐僧奏夜间扫塔，已获住妖贼，特示其在真空处去假。“国王见大圣，大惊道：‘圣僧如此丰姿，高徒怎么这等相貌？’”是只知其假，而不知其真。“大圣叫道：‘人不可貌相，若爱丰姿者，如何捉得妖贼？’”是先知其真，而后可以丢假。\n“国王闻言，回惊作喜道：“朕这里不选人才，只要获贼得宝，归塔为上。’再着当驾官看车盖，叫锦衣卫，好生优侍圣僧，去取妖贼来。”是一经说破，辨的真假，而知人心非宝，只是作贼，道心是宝，能以成圣，不在人心上用心机矣。“好生优待圣僧”者，修道心也；“去取妖贼来”者，去人心也。修道心，去人心，君子黄中通理，正位居体，美在其中，而畅于四肢，发于事业，美之至也。此“备大轿一乘，黄伞一柄，校尉将行者八抬八绰，大声喝路，径至金光寺”之所由来也。噫！只此一乘法，余二皆非真，彼着空执相者，安足语此？"}]}
{"conversation": [{"input": "", "output": "“八戒、沙僧将两妖各揪一个，大圣坐轿，押赴当朝白玉陛前。国王唐僧，文武多官，同目视之。”真假两在，非可并立，辨之不可不早也。“那怪一个是暴腮乌甲，尖嘴利牙；一个是滑皮大肚，巨口长须。虽然是有足能行，大抵是变成的人像。”以假乱真，以邪紊正，均谓之贼道可也。二妖所供一段，即《参同契》所云：“是非历脏法，内观有所思。阴道厌九一，浊乱弄元胞。食气鸣肠胃，吐正吸外邪。昼夜不卧寐，晦朔未尝休。诸术甚众多，千条万有余。前却违黄老，曲折戾九都。明者审厥旨，旷然知所由”者是也。\n“国王道：‘如何不供自家名字？’那怪方供出奔波儿灞鲇鱼精，灞波儿奔黑鱼精。”以见贼道之徒，邪行秽作，着空着色，不但不能永寿，而且有以伤生。无常到来，方悔为人所愚，两事俱空，一无所有。原其故，皆由辨之不早辩也。噫！白玉阶前，取了二妖供状，叫锦衣卫好生收监，是积不善之家，必有余殃，有罪者不得不罚；麒麟殿上，问了四众名号，在建章宫又请吃席，是积善之家，必有余庆，有功者不得不赏。\n“不用人马，酒醉饭饱”，木金同去擒妖怪，饮仁义而膏粱不顾；“不用兵器，随身自有，国王大觥与送行”，修天爵而人爵即从。“拿来两妖去做眼”，糊涂虫急举高见；“挟着两妖驾风头”，痴迷汉速快寻真。“君臣一见腾云雾，才识师徒是圣僧。’”正是“明者审厥旨，旷然知所由”矣。\n诗曰：\n扫除一切净心田，循序登高了性天。\n可笑旁门外道客，法空执相尽虚悬。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第六十三回　二僧荡怪闹龙宫　群圣除邪获宝贝\n悟元子曰：上回言扫邪归正，方是修身之道。乃一切迷徒，反信邪背正，作孽百端。故此回写出邪正结果，提醒学人耳。\n篇首“祭赛国王与大小公卿，见大圣、八戒腾云提妖而去，一个个朝天礼拜，又拜谢三藏、沙僧。道：‘寡人肉眼凡胎，只知高徒有力量，拿住怪贼便了，岂知乃腾云驾雾之上仙也！’”言争胜赛宝之徒，丧其天真，迷于邪行，罔知愧悔，甘心受疚，皆是肉眼凡胎，而不知有腾云驾雾上仙之大道，足以提迷徒而上天堂也。“满朝文武欣然拜礼”，是已由迷而悟，知得今是而昨非。正可于乱石丛中，拣出真空；欲水波里，拈来把柄。再不必奔灞灞奔，愚而自误也。\n“将金箍棒吹口仙气，变作一把戒刀。”此执中用权，精一不二，戒之道也。“将黑鱼怪割了耳朵”，戒其非礼勿听也；“将鲇鱼精割了下唇”，戒其非礼勿言也；“把二妖撇在水里”，戒其非礼勿视也；“快去对万圣老龙说，我齐天大圣孙爷爷在此”，戒其非礼勿动也。乃有一等无知迷徒，纵放人心，不知禁戒，顺其所欲，入于旁门，邪说淫辞，以交战为能，以三合为期，取经水首降之物，归附于我，自为接命，不过招驸马为愚婿焉耳，其他何望？\n“那妖使一柄月牙铲，分开水道，在水面上叫道：‘是什么齐天大圣，快上来纳命！’”月象其心，牙象其毒害，铲比其锋利。言御女采战之徒，在毒心上作事业，水道中做活计，自送其死。若不知利害，一入网中，任尔齐天大圣，亦必纳命难逃，而况于他乎？又云：“你是取经的和尚，我偷祭赛国宝贝，与你何干？却无故伤我头目。”夫真经人人本有，不待他求。一切地狱种子，误认一己之精为阴，女子之经为阳，交合采取，即谓取《坎》填《离》，妄想成丹。殊不知取妇女之经，即是偷了祭赛国宝贝，终不与你相干，无故伤好人脸面，冤屈亏心，何处伸说？故行者道：“金光寺僧人，与我一门同气，我怎么不与他辨明冤枉？”圣人之道，大公无私，一体同观，处处积功累行，益己益人，非可与不检身务本，损人利己、伤天害理者比。欲辨明冤枉，舍大圣其谁与归？"}]}
{"conversation": [{"input": "", "output": "“常言道：‘武不善作。’只怕一时间伤了你的性命，误了你去取经。”言男女交合，以苦为乐，常遭伤害性命之事。若以常道而行仙道，差之多矣，岂不误了取经也？“行者与驸马斗经三十余合，不分胜负，八戒从背后一筑，那怪九个头，转转都是眼睛，铲抵耙棒，又耐了六七合，挡不得前后齐攻，他却打个滚，腾空跳起。”写出房中丑态，无所不至，俱是实事，曲肖其形。“现了本相，是一个九头虫。八戒心惊道：‘我自为人，也不曾见这等个恶物，是甚血气生此禽兽？’”用九浅一深之淫行，而绝无怜香惜玉之慈念，是亦妄人而已矣，与禽善奚择哉？“大圣跳在空中，怪物半腰里又伸出一个头来，把八戒一口咬住，捉下水内。”元神出舍，身不由主，情动必溃，阴精下漏矣。\n“行者要进水去看看，变螃蟹淬于水内，原来这条路是他前番袭牛魔王盗金睛兽走熟了的。”言不知正道，恣情纵欲，横行无忌，随心自造，意乱性迷，近于禽兽，无得于彼，有伤于我。如此等辈，苦中作乐，自寻其死路，而罔知有戒，虽死期未至，已是绑在树上哼哩！尚谓四顾无人，可以脱身欺世，焉知神兵早被长怪拿去乎？噫！养心莫善于寡欲，今不能寡欲，而反多欲，以此为仙佛之道，然乎？否耶！当此之时，身入迷城，若非心知禁戒，很力把持，大闹一番，反邪归正，其不至伤其性命者几希。\n“八戒悄悄的溜出”，戒慎乎其所不睹也；“行者爬上宫殿观看”，恐惧乎其所不闻也。“见钉耙放光，使个隐身法，将耙偷出”，莫见乎隐也；“呆子得了手，叫行者先走，自己打进宫殿”，莫显乎微也。“一路耙，筑破门扇，打碎家伙。骂道：‘你焉敢将我捉来，这场不干我事，是你请我来家打的。快拿宝贝还我，回见国王了事。’”夫有色则着相，无色则着空，有色无色均非圣造。“打碎门扇家伙”，既不容有色而着相；“焉敢将我捉来”，又不容无色而着空。非色非空，运用于不睹不闻之中，施为于人我两济之内，慎独之功，还丹之道，有为无为，性命双修，俱可了了。\n《悟真篇》云：“未炼还丹莫入山，山中内外尽非铅。此般至宝家家有，自是愚人识不全。”是岂顽空、御女之谓欤？倘以为顽空、御女之道，“以色见我，以声音求我，是人行邪道，不得见如来”。心头一坏，命即动摇，性命俱伤，尸骸已为九头收去，可不畏哉？仙翁慈悲，演出二郎一段公案，彰善罚恶，使学者除假修真，因真悟假，一意双关，不可不辨。"}]}
{"conversation": [{"input": "", "output": "“二郎”者，《坤》阴之偶也；“六兄弟”者，《坤》之六阴也。“狂风滚滚，从东往南。”东南为《巽》，《巽》为风，《巽》一阴所生之处。《巽》上二爻属《乾》金，象鹰；下一爻属《坤》土，象犬。故“驾着鹰犬，踊跃而行。”总言《坤》之一阴始生也。阳主生，阴生杀，生杀分明，天地消长自然之常。小人每以此而亡身，圣人恒赖此而成道。故行者见了，对八戒道：“留请他们与我助战，倒是一场大机会。”何以行者又道：“但内有显圣大哥，我曾受他降伏，不好见他，你去拦住，待他安下，我却好见？”《坤》之一阴方生，其端甚微，其势甚盛，有“履霜坚冰至”之象，能以伤阳，故曰“不好见他”。阴道主柔顺，宜于安贞。能安于贞，不但不伤于阳，而且能助其阳，故曰“待他安下，我却好见”。《易》曰：“安贞，吉。”又曰：“用六，利永贞。”二郎欲“欢叙一夜，待天明索战，在星月光前，幕天席地，举杯叙旧”等语，俱“安贞”、“永贞”之义。\n“八戒下水打入殿内，此时那龙子看着龙尸哭，龙孙与那驸马，正在后面收拾棺材。一耙把龙子筑了九个窟窿”，是叫开生门而闭死尸；“龙婆与众往里乱跑，驸马带龙孙往外杀来，大圣与七兄弟一拥上前，把个龙孙剁成几断”，是叫转杀机而求生机。“九头精半腰里才伸出一个头来，被那细犬一口把头血淋淋的咬将下来，那怪负痛逃生，径投北海而去。”流荡忘返，不知“安贞”、“永贞”之利，流于邪行，采取于人，反害于己。着意于阴道，而即受伤于阴道；求生于北海，而即投生于北海。还以其人之术杀其人，出乎尔者反乎尔，自作自受。天网恢恢，疏而不漏，有如此。“八戒要赶，行者止住。二郎道：‘不赶他倒也罢了，只是遗这种类在世，必为后人之患’。至今有个九头虫滴血，此遗种也。”\n《西游》之作，批破旁门一切，指出至真妙道，为道家之眼目，立万世之津梁，一字一语，金声玉振，为我后人者，不可不为之切矣。乃今，犹有借《西游》而印证闺丹之术者，其即九头虫之滴血遗种，虽仙翁亦无可如何也，可不悲哉！\n“行者变作怪物前走，八戒后追，向公主赚浑金匣佛宝、白玉匣灵芝，收在身边。”此有戒有行，戒行两用，不妨以真变假，借假赚真，真假浑合，阴阳如一，有无不拘，除邪护宝之天机，正“安贞”、“永贞”之妙用。“行者现了本象，八戒筑倒公主。”真者既现，假者即灭，戒行之运用，神矣！妙矣！"}]}
{"conversation": [{"input": "", "output": "“还有一个老龙婆，撤身就走，八戒赶上要打，行者道：‘莫打死她，留个活的，好去国内献功。’”万圣老龙、万圣公主、九头虫者，自圣偷宝之贼心；龙婆者，永贞护宝之婆心。死其贼心，活其婆心，得一毕万，入于除邪护宝之三昧矣。“将龙婆提出水，随后捧着两个匣子上岸。”悟之者立跻圣位，迷之者万劫沉流。出沉流而立实地，先迷后得主，用六而不为六所用，用阴之道，莫善于此。彼用“阴道厌九一”者，岂知有此乎？说到此处，金光寺之冤枉，可以大解大脱，而欺心暗昧，一切俱明矣。\n“把舍利安在宝瓶中”，不空而空也；“龙婆锁在塔心柱”，空而不空也。“念动真言，吩咐诸神，每三日进饮食一餐，与龙婆度口，少有差讹，即行处死。”言一念纯真，神明默运，三而归一，得其生路；倘少有差讹，着于声色，性命有伤，即入死地。《阴符》所谓“食其时，百骸理；动其机，万化安”者是也。\n“行者将灵芝草，把十三层塔，层层扫过，安在瓶内，温养舍利。”是丝毫不染，纤尘必去，安自于虚圆不测之中，置身于清静无为之内。这才是整旧如新，改过流动之物，收藏闪灼之气，革去旧染，立起新匾，从此丹书有信，凤诰注名。结出“邪怪剪除万境静，宝贝回光大地明”。人何乐而不除邪静境，求宝回光哉！\n诗曰：\n着空着色尽为魔，不晓戒行怎奈何？\n大道分明无怪诞，存诚去妄斩葛萝。\n第六十四回　荆棘岭悟能努力　木仙庵三藏谈诗\n悟元子曰：上回结出修真之道，必须脚踏实地，而不得着空执相矣。然或人疑为无修无证，而遂隐居深藏，清高自贵，立言著书，独调狂歌。殊不知隐居则仍着空，著作则已着相，总非非色非空之大道。故此回直示人以隐居之不真，著作之为假也。\n篇首“祭赛国王谢了三藏师徒护宝擒怪之恩”，以见是假易除，是真难灭，假者足以败道，真者足以成道也。“伏龙寺僧人，有的要同上西天，有的要修行伏侍。行者把毫毛拔了三四十根，变作猛虎拦住，众僧方惧，不敢前进。大圣才引师父策马而去。”言世人遇一有道之士，闻风妄想，即欲成仙作佛。彼乌知这个道路之上，其中有无数恶物当道，最能伤人性命。若非有大圣人度引前去，其不为假道学所阻挡者几希。“众僧大哭而回”，见认假者终归空亡；“四众走上大路”，知得真者必有实济。“正是时序易迁，又早冬残春至。”此等处，虽作书者编年纪月，而实有妙意存焉。盖以修道者，光阴似箭，日月如梭，若不竭力功程，便是虚度年月，古人所谓“下手速修犹太迟”也。"}]}
{"conversation": [{"input": "", "output": "“正行处，忽见一条长岭，都是荆刺棘针。”此荆棘非外边之荆棘，乃修道者心中之荆棘，即千虑百智，机谋妙算，等等妄念邪思者即是。其曰：处处藤萝缠古树，重重藤葛绕丛柯。为人谁不遭荆棘，那见西方荆棘多。”此实言也，前古后今尘世之人，尽被荆棘所缠绕，而不能解脱，然其中荆棘之多处，莫过于西方。何则？他方之荆棘，人皆从荆棘中生，生于荆棘，虽有荆棘，而不以荆棘为荆棘，故少；西方之荆棘，人当从荆棘中脱，欲脱荆棘，而又入荆棘，是以荆棘生荆棘，故多。呜呼！荆棘岂可有乎？一有荆棘，其刺芒锋针，伤其手，伤其足，伤其口、鼻、眼、耳、舌、身。不特此也，且伤其心、肝、脾、肺、肾。内外俱伤，性命亦由之而无不伤。荆棘之为害最大，为祸甚深。修行者若不先将此处亲眼看透，努力拨开，吾不知其所底止矣。\n“八戒笑道：‘要得度，还依我。’”既能看的清白，须当戒此荆棘。戒得此，方能度得此。能度不能度，在我能戒不能戒耳。“八戒捻诀念咒，把腰躬一躬，叫‘长’就长了有二十丈的身躯，把钉耙变了有三十丈的耙柄，双手使耙，搂开荆棘，请唐僧跟来。”念咒所以狠心，躬腰所以努力。身长二十丈，返其火之本性；耙柄三十丈，复其木之真形。双手使耙，择善而固执；搂开荆棘，执两而用中。此等妙诀，真除去荆棘之大法门，度引真僧之不二道也。\n“一块空阔之处，石碣上写：荆棘蓬攀八百里，古来有路少人行。”噫！前言“为人谁不遭荆棘”，今云“古来有路少人行”，此是何意？盖荆棘岭人人行之，人人不能度之。不能度，则伤生而死于荆棘，是荆棘中无活路，而只有死路，故曰“为人谁不遭荆棘”。若能度，则脱死而生于荆棘，是荆棘中无死路，而反有生路，故曰“古来有路少人行”。“八戒添上两句道：‘自今八戒能开破，直透西方路尽平。’”夫荆棘岭少人行者，皆因不知戒慎恐惧，自生荆棘缠绕，道路不平。若一旦悔悟，直下狠力，开破枝蔓，攸往攸利，王道荡荡，何不平之有？“三藏要住过今宵，明早再走。”此便是脚力不常，自生荆棘，而荆棘难度也。故八戒道：“师父莫住，趁此天色晴明，我等连夜搂开，走他娘。”修行之道，务必朝斯夕斯，乾乾不息，方可成功。非可自生懈怠，有阻前程，中道而废。提纲所谓“荆棘岭悟能努力”者，即所悟能以努力，戒其荆棘耳。"}]}
{"conversation": [{"input": "", "output": "“又行一日一夜，前面风敲竹韵，飒飒松声，却好又有一段空地，中间一座古庙，门外有松柏凝青，桃梅斗丽。”读者细思此处，吉乎？凶乎？如云是凶，八戒开路，西路尽平，日夜如一，已到得松风竹韵、中空之妙地，何云不吉？既云是吉，又何有后之木仙庵事务？若不将此处分辨个清白，学者不为荆棘所阻，必为木仙庵所误，虽在空闲之地，未免终在荆棘中作活计也。前八戒所开者，乃世路之荆棘；后木仙庵谈诗，乃道路之荆棘。开去世路荆棘，不除道路荆棘，乌可乎？“风敲竹韵，飒飒松声。”已出世间一切荆棘，到于空地，不为荆棘所伤矣。然空地中间一座古庙，庙而曰古，则庙旧而不新，必有损坏之处。“门外松柏凝青”，青而曰凝，必固执而不通；“桃梅斗丽”，丽而曰斗，必争胜而失实。谓之门外，非是个中，真乃门外汉耳。“三藏下马与三徒少憩，行者道：‘此处少吉多凶，不宜久坐。’”言过此世路荆棘，前面还有道路荆棘，急须一切拨开，方得妥当。若以出得世路荆棘，为休歇之地，而安然自在，则闹中生事，虽离此荆棘，必别有荆棘而来矣。\n“说不了，忽见一阵阴风，庙门后转出一个老者，角巾淡服，手持拐杖，后跟着一个青脸獠牙、红须赤身鬼使，顶着一盘面饼，跪献充饥。”噫！仙翁已于此处，将木仙庵情节，明明写出了也。“角巾”者，是在角胜场中出首；“淡服”者，乃于淡泊境内存身。分明是偏僻拐杖，反以为道中老人。“青脸”而面目何在？“獠牙”而利齿毕露，“红须”而显然口头三昧，“赤身”而何曾被服四德？伊然地狱之鬼使，诚哉阎王之面食。“头顶一盘”，源头处何曾看见？“跪献充饥”，脚跟后已是着空。装出一番老成，到底难瞒识者。“呼的一声，把长老摄去，飘飘荡荡，不知去向。”皆因下马少憩，一至于此。妖何为乎？亦自造耳。"}]}
{"conversation": [{"input": "", "output": "“老者、鬼使，把长老抬到烟霞石屋之前，携手相搀，道：‘圣僧休怕，我等不是歹人，乃荆棘岭十八公也。因风清月霁之宵，特请你来，会友谈诗，消遣情怀故耳。’”此言以诗词章句，谈禅论道。消遣而乐烟霞之志，会友而玩风月之宵。自谓石藏美玉，道高德隆，可以提携后人，而不知实为荆棘中之老鬼也。何则？圣贤心法大道，博学审问，慎思明辨，笃行，知之贵于行之也。人一能之己百之，人十能之己千之，果能此道矣，虽愚必明，虽柔必强，能行方可全知耳。四老以会友谈诗为能，以孤云空节为真，吾不知所能者何道？所抱者何真？只知有己，不知有人，谓深山四操，固其宜也。其自操深山，必谓：孤高远俗，即能耐老；万缘俱空，即得长生。性情冷淡，可与仙游；节操自力，可夺造化。是皆误认一己本质，不待修为，空空一静，即可成真，而不知一身纯阴无阳，孤阴不生，独阳不长，焉能了得生死？故三藏答道：“于今奉命朝西去，路遇仙翁错爱来。”即古人所谓“休施巧伪为功力，须认他家不死方”也。\n长老对众一篇禅机，空性之学，无甚奇特。至于拂云所言：“必须要点检现前面目，静中自有生涯，没底竹篮汲水，无根铁树生花。灵宝峰头牢着脚，归来雅会上龙华。”此金丹之要着。学者若能于此处寻出个消息，大事可以了了，非可以拂云之言而轻之。《悟真》云：“偃月炉中玉蕊生，朱砂鼎内水银平。只因火力调和后，种得黄芽渐长成。”正与拂云之言同。凌虚谓“拂云之言，分明漏泄”，此的言也。何以又云：“原不为讲论修持，且自吟咏逍遥，放荡襟怀”乎？特以言清行浊之流，虽道言可法于当时，法语可传于后世，究是卜居于荆棘林中，毫无干涉于自己性命也。\n“石门上有三个大字，乃‘木仙庵’。”仙而曰木，则是以木为仙矣。木果能仙乎？孟子云：“声闻过情，君子耻之。”今四操不能脚踏实地，在自己性命上作功夫，仅以避世离俗为高，著书立言，载之于木，以卜虚名，真乃固执不通，如石门难破，其与所言“检点现前面目”之句，大相背谬。言不顾行，行不顾言，重于木载之空言，而轻于大道之实行，非木仙而何？仙而谓木，则所居之庵，亦谓木仙庵可也。\n闻之仙有五等：天仙、地仙、神仙、人仙、鬼仙。今四操上不能比天、地、神之仙，下不能比人、鬼之仙，高谈阔论，自要誉望，大失仙翁“心地下功，全抛世事；教门用力，大起尘劳”之意。试观联章吟篇，彼此唱和，总以写空言无补，而不关干身心。虽是吐凤喷珠，游夏莫赞，其如黑夜中作事，三品大药，不知在何处矣！"}]}
{"conversation": [{"input": "", "output": "更有一等地狱种子，败坏圣道，毁谤仙经，借道德之说以迷世人，取阴阳之论以残美女，天良俱无，因果不晓，其与四操保杏仙之亲与三藏者何异？三藏道：“汝等皆是一类怪物，当时只以风雅之言谈玄谈道可也，如今怎么以美人局骗害贫僧？”可谓棒喝之至，而无如迷徒，犹有入其圈套而罔识者，其亦木仙庵之类，尤为荆棘中之荆棘。\n提纲所谓“木仙庵三藏谈诗”，是言迷徒无知，而以三藏真经之道，于语言文字中求成，此其所以为木仙也。吁！此等之辈，于行有亏，于言无功。闻其声而不见其人，如黑夜中走路；图其名而不惜其命，是鬼窟中生涯。安得有戒行长老，“挣出门来”，不着于隐居之空，不着于著作之色，悟得真空不空，不空之空，识得山中木怪，急须发个呆性，一顿耙筑倒，离过荆棘岭，奔往西天大路而行乎？\n诗曰：\n修行急早戒荆棘，不戒荆棘道路迷。\n饶尔谈天还论地，弃真入假总庸愚。\n第六十五回　妖邪假设小雷音　四众皆遭大厄难\n悟元子曰：上回结出除去一切虚妄之假，而后可以入大道之真矣。然不知者，或疑一空其心，即可成道。殊不晓空心，即是执心，执心者顽空，顽空非最上一乘之道，乃中下二乘之法。故仙翁于此回和下篇，力批着空之害，使学者弃小乘而归大觉也。\n篇首“三藏脱出荆棘针刺，再无萝蓏攀缠”。正当修持大道，可以有为之时。独是性命之道，有教外别传之妙，九还七返之功，非可于自己心中摸索而得。倘误认为寂灭之空学，而于声音中计问消息，未免磨砖作镜，积雪为粮，到老无成。虽能脱得着相荆棘，而又入于空门荆刺，其为害不更甚于荆棘岭乎？\n佛氏门中有实法、权法之二法。实法者，即一乘之法，有作有为，超出三界；权法者，即二乘之法，无修无证，终落空亡。虽出一门，真假悬殊。二乘之道，莫如禅关机锋。禅关者，参悟话头；机锋者，口头三昧。其事虚而不实，易足误人。故虽有祥光彩雾，钟声隐揭，然其中又有些凶气景象也，是雷音却又道路差迟。\n噫！大西天大雷音，如来佛之教，固如是乎？不是！不是！诚不是也。雷者，天地之正气，所以震惊万物，而发生万物。音之大则慈云法雨，足以普济群生；音之小则孤阴寡阳，适以残杀物命。是知大雷音之真佛，方有真经，方有真宝，彼小雷音之假佛何与焉？乃唐僧不知真假，不明大小，谓有佛有经，无方无宝，见小雷音以为大雷音，见假佛以为真佛，误投门户，心悦诚服，何其错甚！抑知此等之辈，假依佛名，败坏如来清德，不肯自思己错，更将错路教人乎？"}]}
{"conversation": [{"input": "", "output": "何则？禅关别无妙义，或提一字，或参一语，资数十年死功夫，偶或一悟，便谓了却大事，甚至终身不破，空空一生，古今来英雄豪杰，多受此困。“空中撒下一付金铙，叮 一声，把行者合在金铙之内。”虽上智者，犹不免为所迷，而况下智者，能不坠其术中？八戒、沙僧被拿，唐僧被捉，亦何足怪？吁！上下两片，撇起时无头无尾，任你火眼金睛，看不透其中利害；空中一声叮 者，可惧可怕，纵尔变化多端，跳不出这个迷网。诗中“果然道小魔头大，错入旁门枉用心”，恰是妙解。修行人若不谨慎，误认话头为真实，黑洞洞左思右想，乱揣强猜，自谓大疑则大悟，小疑则小悟，进于百尺竿头，自有脑后一下。殊不知由心自造，大小是疑，全失光明，不过一个话头而已，钻出个什么道理？行者在金铙里“再钻不动一些”，确是实事，不是虚言。\n最醒人处，是行者对揭谛、丁甲道：“这里面不通光亮，满身暴燥，却不闷杀我？”始终抱个话头，不肯解释，执固不通，性燥行偏，自受闷气，适以作俑而已，其他何望？“就如长成的一般，揭谛、丁甲不能掀揭；就如铸成囫囵的一般，二十八宿，莫可稍动。行者里面东张西望，过来过去，莫想看见一些光亮。”内之滋惑已甚，疑团结就，极地登天，纯是心声。东西是心，来去是心，以心制心，以心生心，光亮何来？纵能变化尖钻，用尽心思神力，表里精粗，无所不到，硬寻出些子眼窍，脱出空相，忽的打破疑团。其如神思耗尽，真金散碎，终是惊醒老妖。着空事业，鬼窟生涯，安能离得小西天假佛之地？\n“洞外一战，妖精解下旧布搭包，把行者众神，一搭包装去，拿一个，捆一个，不分好歹，掷之于地。”欲上西天，反落妖窟，心神俱伤，性命难保。狼牙之机锋，搭包之口禅，其为害尚可言欤？\n修行人，若遭此魔，急须暗里醒悟，自解自脱，将此等着空事业，一概放下，别找寻出个脚踏实地事业，完成大道。然脚踏实地之道，系教外别传之真衣钵，其中有五行造化，火候工程，自有为而入无为，真空妙有，无不兼该，乃无言语文字，非竹帛可传。至于公案经典，所言奥妙，藏头露尾，秘源指流，不得师指，散乱无归。若只在书板上钻研，依一己所见，心满意足，自谓大道在望，顺手可得，即便担当大事，冒然行持，虽能脱去话头绳索，未免又着公案声音，而欲行险侥幸，暗逃性命，乌乎能之？"}]}
{"conversation": [{"input": "", "output": "西山坡一战，又被装去，照旧三众高吊，诸神绑缚，送在地窖内，封锁了盖。到得此时，天堂无路，地狱有门，生平予圣自雄，一无所依；从前千思万想，俱归空亡。后悔何及？结出“仙道未成猿马散，心神无主五行枯”。其提醒我后人者，何其切欤！\n诗曰：\n禅关话句并机锋，埋没如来妙觉宗。\n不晓其中藏祸害，心思枉费反招凶。\n第六十六回　诸神遭毒手　弥勒缚妖魔\n悟元子曰：上回言声音虚学，作妖西天，大有伤于如来正教；此回言声音虚学，流祸东土，最有害于世道人心。使学者弃邪归正，急求三教一家之理，保性命而课实功也。\n先哲云：“天地无二道，圣人无两心。”则是先圣后圣，道有同揆；中华外国，理无二致。儒、释、道三圣人之教，一而三，三而一，不得分而视之。何则？天竺妙法，有七宝庄严之体，利益众生之机，由妙相而入真空，以一毫而照大千，其大无外，其小无内，上柱天，下柱地，旨意幽深，非是禅关机锋寂灭者所能知。犹龙氏《道德》，有阴阳配合之理，五行攒簇之功，自有为而入无为，由杀机而求生机，隐显不测，变化无端，盗天地，夺造化，天机奥妙，非予圣自雄，执一己而修者所可能。泗水心法，有执两用中之学，诚明兼该之理，能为天地立心，为生民立命，一本而万殊，万殊而一本，天德具，王道备，滋味深长，非寻章摘句、窃取功名者所可晓。天不爱道，诞生三圣人，各立教门，维持世道。盖欲人人在根本上用功夫，性命上去打点，自下学而上达，由勉强而自然。其门虽殊，其理无二。后之禅客，未达此旨，偏执空学，自谓佛法在是，而即肆意无忌。遇修道之士，则曰畜生，有何法力？见圣人之徒，则曰孩儿无知。借万法归空之说，不分好歹，一概抹煞。佛说“无为法而有差别”，果若是乎？此等妖孽，不特不识中国之教，而并不识西天之教，假佛作妖，为害百端，仰愧俯怍，岂不大违如来当年法流东土、慈航普度之一片婆心耶？提纲所谓“诸神遭毒手”者，正在于此。\n噫！外道乱法，空学害正，为祸不浅，古今来英雄豪杰，受此累者不可胜数。虽有荡魔天尊，荡不尽此等邪魔；抑水大圣，抑不尽此等洪水。言念及此，真足令人怅望悲啼矣！当此佛法衰败之时，安得有个笑嘻嘻，慈悲佛心教主，叫醒一切顽空之徒。示明：敲磬槌，系度人之法器，不得借此以作怪；布搭包，是人种之口袋，岂可仗此而装人？"}]}
{"conversation": [{"input": "", "output": "仙佛之道，有结果之道也。结果之道，在顺而止之，不在顺而行之。《易》之《剥》卦上九曰：“硕果不食”是也。“草庵”者，《剥》之庐；“瓜”者，《剥》之果。“行者变熟瓜”，硕果也。“要妖吃了，解搭包装去”者，“小人剥庐”也。此个机秘，非可私猜，须要明师口诀指点，方能得心应手，运用掌上而无难。\n“叫见妖精当面放手，他就跟来”者，顺其所欲，渐次导之也；“行者一手抡棒，叫出来见上下”者，执中精一，择善固执也。此等处，俱有体有用，有人有我，系鬼神不测之机关，而非可以形迹求者。彼计穷力竭，无处求人，独自个支持，不知死活，空说嘴者，乌足语此？\n“拳头一放，妖精着禁，不思退步，果然不弄搭包。”将欲取之，必先与之，空而不空，其中有果也。“妖精问瓜是谁人种”，是直以《剥》之硕果为人种矣。老叟道“是小人种的”，不知《剥》之宜止，而欲剥尽，小人剥庐，适以自剥也。“妖王张口便啃，行者乘机钻入。”杀中救生，害里寻思，由《剥》而《复》，大机大用正在于此。\n“行者里面摆布”，虚心而实腹也；“妖精痛哭求救”，以己而求人也。“弥勒现了本相”，假者消而真者现也。“妖精认得主人”，识神退而元神复也。“解下后天袋”，先天复而后天即化；“夺了敲磬槌”，道心生而人心即亡。“行者左拳右脚，乱掏乱捣”，必须潜修默炼，神圆而机活；“妖精万分疼痛，倒在地下”，还须丝毫无染，死心而塌地。“行者跳出，现了本相，掣棒要打”，无为而更求有为；“佛祖装妖在袋，早挎腰间”，有为而还求无为。指破旁门万般之虚妄，可以消踪灭迹；收来碎金一气而运用，即时返本还元。\n“行者解放众人，三藏一一拜谢”，儒、释、道三教一家之理，于此彰彰矣。若有知者，急须一把火，将高阁讲堂烧为灰烬，离空学而就实着，弃假境而入真域。无难无魔朝佛去，消灾消障脱身行，岂不光明正大哉？吁！今世更有一等地狱种子，假借弥勒佛名目，妖言惑众，殃及无辜，大逆不道者，其即黄眉童子搭包之遗种，狼牙之流毒，虽弥勒亦无如何，可不叹诸？\n诗曰：\n三教圣人有实功，顽空寂灭不相同。\n存诚去妄归正道，结果收圆称大雄。\n第六十七回　拯救驼罗禅性稳　脱离秽污道心清\n悟元子曰：上回结出空言无补，非三教一家之理；而真履实践，乃性命双修之功矣。然炼己待时，仙真之要诀；存心养性，圣贤之首务。若不先除去心中之障碍，则随缘逐境，性乱心迷，欲向其前，反成落后矣。故此回叫学者，去其旧染之污，打彻道路，尽性至命，完成大道耳。"}]}
{"conversation": [{"input": "", "output": "“三藏脱离了小西天，欣然上路。”是已去假境而就实地，正当任重道远，死心忘机之时。故行者道：“放心前进，自有宿处。”言放去一切妄想之心，脚踏实地，下学上达，自卑登高，功到自成。不得畏难逡巡，自阻前程。何则？妄心一生，禅性不定，道心不清，无以救真而除假。真假相混，与道相远，仍是空而不实，出不得小西天境界，焉能达到大西天佛地也。故老者道：“此处乃小西天，若到大西天，路途甚远。且休道前去艰难，只这地方也难过。”言修道由小以及大，小处不能过，而大事未可卜出。《了道歌》云：“未炼还丹先炼性，未修大药且修心。性定自然丹信至，心清然后药苗生。”则是稳禅性而清道心，所不容缓者。虽然，欲稳其性，必先去其害性之物；欲清其心，必先却其迷心之事。\n“稀柿同”：稀者，希求；柿者，市利。“七绝”者，七情。言情欲能绝灭其真性也。人生世间，惟货利是图，而锢蔽其灵窍；惟情欲所嗜，而堆积其尘缘。填满胸怀，积久成虫，其污秽恶臭，尚言哉？“西风臭”者，情动必溃也；“东南风不闻见”者，和气致祥也。“驼罗庄五百多人家，别姓居多，惟老者姓李。”驼罗者，净土真性所居之处。“姓”与性同，“李”为木，即性也。“天生烝民，有物有则。民之秉彝，好是懿德。”性相近而习相远，任其气质之性，而乱其天命之性矣。天命之性，性之善者，故曰“李施主有何善意”？气质之性，性之恶者，故曰“我这里有个妖精”。若能知去恶性而养善性，此便是照顾驼罗，当下禅性稳当。“下了个定钱，再不必去请别人。”更求妙方也。\n“驼罗庄久矣康宁，只因忽然一阵狂风天变，有一个妖精，将牧放的牛马猪羊吃了，见鸡鹅囫囵咽，遇男女夹活吞。”人性本善，因天风一《姤》，先天入于后天，真性变为假性，见之即爱，遇之即贪，恣情纵欲，无所不至。原其故，皆由不能一性一心，贪财忘义，无法可治，所以妖精难拿，甘受折磨。古人云：“凡俗欲求天上事，寻时须用世间财。若他少行多悭吝，千万神仙不肯来。”即此之谓也。然拿妖之法，非谈《孔雀》、念《法华》、烂西瓜之和尚所能知，非敲令牌、施符水、落汤鸡之道士所能晓。盖此等之辈，借仙佛之门户，哄骗愚人，舍命求财，惟利是计，有虚名而无实学。焉知得真正修行之人，大智若愚，大巧若拙。秀在内而不在外，所积者德，所轻者财。诸般不要，但只是一茶一饭而已乎？最提醒人处，是行者扯住八戒、沙僧道：“出家人怎么不分内外？”夫德者，本也；财者，末也。本宜内而末宜外，外本内末，是内外不分，大失出家人之本分，乌乎可？"}]}
{"conversation": [{"input": "", "output": "“风过处，空中隐隐的两盏灯来。八戒道：古人云：‘夜行以烛，无烛则止。你看他打一对灯笼引路，必定是个好的’。沙僧道：“是妖精的两只眼亮。’八戒道：‘眼有这般大，不知口有多少大哩！’”骂尽世间贪财好利之徒，眼见好物，心即欲得，日谋夜算，不顾行止。其所谓一对灯笼引路，曲肖其形，如见其人矣。“八戒、行者与怪相斗，那怪两条枪，如飞蛇掣电抵住。”不知戒行，左右惟利是计，即孟子所谓“有贼丈夫焉，必求陇断而登之，以左右望，而罔市利”是也。“使出枪尖，不知枪柄收在何处。”尖算无比，机谋暗运，虽明眼者亦所难窥。谓之“软柄枪”，外君子而内盗贼，小人谋利有如此。“不会说话，未归人道，浊气还重。”人道不知，利心最重，伤天害理，利己损人，则近于禽兽矣。\n“东方发白，那妖回头就走。八戒、行者赶至七绝山稀柿同，臭气难闻。行者捂着鼻子，只叫：‘快赶。’”噫！小人闲居为不善，无所不至，瞒心昧己，悭贪吝惜，见财起意，见利忘义，其胸中秽污，不堪言矣。有戒行者，安忍闻之耶？“现出本相，乃是一条红鳞大蟒长蛇。”蛇者，至毒之物，蛇至成蟒，毒莫大焉。喻人利心一动，诡谲百出，其毒之伤人，与蟒蛇之伤人无异。昔吕祖见参禅僮，鼻出小蛇，谓僧珍曰：“此僧性毒，多贪恨，熏蒸变化以成蛇相，他日瞑目，即受生于蛇矣。”观此而仙翁以蟒蛇讥利徒，岂虚语哉？\n“那怪钻进窟内，尾巴露在外边。”大凡利徒作事，掩其不善，而著其善，装出一片道学气象，暗中取事，自谓人不及觉，谁知藏头而究露尾，可以哄得呆子，到底难瞒识者。何则？贪图心重，种根已深，有诸内，必形诸外，无利于搜，转身不得，虽能前边掩饰一时，难禁后边仍复出头。吁！如此举止，既不能瞻前而回头，又不能顾后而知戒，终必打一跌，挣扎不起，睡在地下窟穴中，带不去一物，强爬乱扑，而罔费精神，祸发害己，何益于事乎？《悟真》所谓“试问堆金如岱岳，无常买得不来无”即此意。学者若不先将此稀柿七绝之毒蛇除去，而欲望成道，难矣！"}]}
{"conversation": [{"input": "", "output": "《阴符经》曰：“绝利一源，用师十倍；三反昼夜，用师万倍。”盖利心一绝，无不可绝者；利心能反，无不可反者。昔给孤长者，金砖铺地，请佛说法，卒得皈依妙法，财非不可用，特用之得当与不得当耳。愚人每以此而杀身，圣人恒借此而成道，世财法财，内外相济，而大事易就。说到此处，未免起人惊疑，认以为怪，利足伤人，慌得退后，不敢向前矣。佛云：“若说是事，诸天及人皆当惊疑。”或误为闺丹炉火中用财，便是毁谤圣道，当入拔舌地狱。殊不知大修行人之作用，别有天机，非愚人所可识。\n“行者反向上前，被怪一口吞之。”入虎穴而探虎子，可谓大机大用，真知下手矣。“八戒捶胸跌脚道：‘倾了你也。’”是未明个里之消息，而恐惧难前。“行者在妖精肚里支着铁棒，道：‘八戒莫愁，’”是已得袖，袖里之机关，而把柄自牢。“叫他搭桥”，羊肠利路，不妨为渡迷之桥梁；“一条东虹”，贪图邪心，直可作上天之阶梯。“肚皮贴地变船儿”，死心忘机，刹那间烦恼结成慈航；“脊梁搠破现桅杆”，去暗度明，转运时内外尽归一气。“那怪挣命前蹿，比风还快，回旧路，死于尘埃。”死心妙谛，正在于此，驼罗庄人家，从此可以安生无忧，而禅性可于此而稳定。禅性一稳，道心可清。\n然秽污不脱，而道心犹未易清。脱离秽污之法，秽污自何而生，还自何而脱，不必另开好路。拱开旧路，方能清其道心，而不为秽污人心所阻滞。最妙处，是八戒道：“看老猪干这场臭功。”盖香从臭出，甜向苦来。不在至臭处干来，不知香之实；不在大苦处作出，不知甜之佳。此欲其清心，必先脱其秽污也。“八戒变作大猪，将众人干粮等物，一捞食之。”任重道远，非巨富大力，食肠如天蓬元帅者，不能过得秽污，清得道心。八戒拱路，众人送饭，以见人我共济，彼此扶持，利己利人。禅性稳而道心清，拯救驼罗，脱离秽污之大法门，真道路，放心前行，自有宿处。故结曰：“六欲尘情皆剪绝，平安无阻拜莲台。”\n诗曰：\n清静门中意味深，贪图货利秽污侵。\n急须看破寻真路，大隐廛林养道心。\n第六十八回　朱紫国唐僧论前世　孙行者施为三折肱\n悟元子曰：上回结出剪绝尘情，性稳心清，可以打通修道之路矣。然或人于尘情小处，能以剪绝；而于尘情大处，不能剪绝。终是性不稳、心不清，而修道之路，仍未打通，前途有阻。故此回和下三回，示人以大作大用，使学者在尘出尘、居世出世也。"}]}
{"conversation": [{"input": "", "output": "冠首词内“打破人间蝴蝶梦，涤净尘氛不惹愁”。是叫人看破一切世事尽假，万般尘缘都空，不得以假伤真，须急在自己根本上下功夫耳。夫根本之道，脚踏实地之道。足色真金，还当从大火中炼出；无瑕美玉，更宜于乱石里拈来。非火不足以见金之真，非石不能以现玉之美。盖以金丹大道，在人类中而有，于市朝中而求，是特在人看的透彻，认得明亮，富贵不能淫，贫贱不能移，方可深造自得，而完成大道。否则，小利小货，虽能一时抉过，而于大富大贵，不能脱然无念。便是三藏已洗污秽之胡同，而忽遇一座城池，看不见杏黄旗上，明明朗朗“朱紫国”三字也。朱紫，为人爵之贵；国者，乃世财所聚。上阳子云：“虽有拱壁以先驷马，不如坐进此道。”三藏看不明朱紫国，仍是秽污填满，梦中作事，弃天爵而要人爵，重世财而轻法财，即读过千经万典，未知得富贵浮云，依然是未出长安时身分，如何取得真经、见得真佛？谓之不识字，不其然乎？\n唐僧陈奏国王，自三皇以至李唐，或让或争，称王称霸，得失莫保，天命靡常，总归一梦。不特此也，至于贤臣宰相，纵能有识天文、知地理、辨阴阳，安邦定国之能，亦无非一梦。古往今来，大抵皆然。三藏论前世，而后世可知。说出取大乘经三藏，超度孽苦升天，这才是打破梦境，切身大事，实受其福，岂等夫富贵功名，终落空亡乎？\n“国王呻吟道：‘似我寡人久病，并无一臣拯救。’”国王何病？正不知朱紫富贵之假，超脱孽苦之真之病，其病与唐王之病同，此篇中屡提“会同馆”之所由来也。何以见之？唐王因斩泾龙而入地狱，国王因失金圣而生疾病；唐王因超度孽苦而取真经，国王因久病不愈而招良医。唐王不得真经，不能超度孽苦；国王不得良医，不能去其沉疴。唐王即国王之前车，国王即唐王之后辙。事不同而其理则同，故曰“会同”。吾更有进焉，取经不到如来之地，仅能度自己之还阳，而不能度亡魂之升天；治病不迎金圣还国，只可治后起之积滞，而难以治先前之病根。真经回，而地狱无冤屈之苦；金圣还，而国王无折风之忧。此大会而大同者。然则朱紫国之公案，其即《西游》全部之妙旨。修行者若能悟得，虽未读千经万典，而“朱紫国”三字，可以认得，《西游》大道，可以明得，打破蝴蝶梦，可以在市居朝矣。"}]}
{"conversation": [{"input": "", "output": "然悟后不妨渐修之功，调和之道，所不可少。“行者着安排茶饭素菜，沙僧道：‘茶饭易煮，蔬菜不好安排，油、盐、酱、醋俱无也。’”言金丹至宝，人人具足，个个圆成，处圣不增，处凡不减，特未得其调和之法，则阴孤阳寡，两不相合。犹如茶饭易煮，无调和而蔬菜不好安排，得此失彼，未免食之无味，美中不足。行者使八戒买调和，呆子躲懒不去，正以见“此般至宝家家有，自是愚人识不全”也。“行者道：‘你只知闹市丛中，你可见市上卖的是什么东西？’八戒道：‘不曾看见。’”东为木，西为金，金木并而水火济，阴阳得类，结为灵丹，得之者立跻圣位。若不知闹市丛中，有此东西而调和之，则当面错过，虽有现成美味，焉能享之？\n行者说出无数好东西，呆子闻说流诞咽唾，可晓美物，人人俱爱，但未得真诀，难以自知。曰：“这遭我扰你，待下次我也请你。”噫！金丹者，一阴一阳之道，非一己孤修，乃人我共济。若有己无人，则孤阴不生，独阳不长。你请我，我请你，彼此往来，何事不成？“八戒跟行者出门买调和”，金木同气，夫唱妇随，阴阳并用之机括。\n“街往西去，转过拐角鼓楼，郑家杂货店，调和俱全。”此处读者俱皆略过，而不知有妙道存焉。“往西而转角”，西南《坤》位也。“鼓楼”者，震动之处也。“郑家”者，“郑”与“震”同音，震家也。言《震》生于庚，一阳来还，天心复见之处，为造化之根本。若于此而调和之，则本立道生，不亏不欠，圆成无碍，可返太极。《悟真》所谓“若到一阳初动处，便宜进火莫延迟”者是也。\n“二人携手相搀，去买调和”，是明示调和妙诀，在大小无伤，两国俱全，人我并用，彼此扶持，不得执一己修之耳！何以八戒怕撞祸，在壁下踮定，行者独挨入人丛里去买乎？盖八戒者木火，属性，为真阴；行者金水，属情，为真阳。性主乎内，情营乎外，内外相济，阴阳合宜，二人同心，其利断金，此乃以己合人之大法，燮理阴阳之天机。仙翁恐人不知，挂出榜文，叫人人细看，其意深哉！"}]}
{"conversation": [{"input": "", "output": "“朱紫国王，近因国事不祥，沉疴伏枕，淹延日久难痊。”人自无始劫以来，醉生梦死，为名利缰锁，百代感其心，万事劳其形，不知退悔，受病根深，已非一朝一夕之故。若欲除此病根，非金丹大道不能。金丹大道，他家不死之方也。“本国太医院，无方调治，普招天下贤士疗理。”“休施巧伪为功力，认取他家不死方”也。“稍得病愈，愿将社稷平分。”修其天爵，而人爵从之，人我共济，无伤于彼，有益于我，大道昭彰。若有见得到此处者，能不喜其闻所未闻、得所未得，而知其调和阴阳之道乎？其曰：“即此不必买甚调和，等老孙做个医生耍耍。”犹言以己求人，即是调和阴阳、长生不死之道，而不必买甚调和，枉费神思也。\n“行者弯倒腰，拈一撮土，朝‘巽’地吹一口仙气，立起一阵旋风，将人吹散。”《乾》上《巽》下，《姤》之象椝。阳以阴用，刚以柔继，取真主而运和气，顺造化而行逆道也。“又使隐身法，揭了榜文。”《乾》上《艮》下，《遁》之象椑。隐形遁迹，而不示其声色；潜藏默运，而不入于幻妄也。“揣在八戒怀里，转身回馆。”心君之所以受病，皆由放荡情怀，顺其所欲之故，急须以此为戒，宜揣摸其受病之因、调病之方。“校尉见八戒怀中露出个纸边儿，扯住要进朝医病。”惟能知戒，渐有医治之方。然而能揭去其病，则非一戒可以毕其事。故八戒道：“你儿子便揭了皇榜，你孙子便会医治。”\n《悟真》云：“阳里阴精质不刚，独修一物转赢尪。”又云：“劝君穷取生身处，返本还元是药王。”盖返本还元之道，与世之男女生子生孙之道无异，所争者顺逆不同。世道有女无男，不能生子生孙；仙道有阴无阳，不能结胎脱胎。若只以一戒为事，是于幻身中求之，无非修此阳里阴精之一物，则孤阴不生，独阳不长，而于生子生孙之道远矣。谓之“赶着公公叫奶奶”，“反了阴阳的”。是耶？非耶？说出行者是个“认真之士，须要行个大礼，叫他声孙老爷，他就招架，不然弄不成”。先天真一之气，自虚无中生来，难得而易失，苟非精诚相求，是言语不通，无以取其欢心，或阳感而阴不应，或阴动而阳不随，金丹难成，大道难修。“八戒说行者是空头，行者笑八戒走错路。”阴阳不通，失其生生之道，非空头错路而何？"}]}
{"conversation": [{"input": "", "output": "“校尉太监礼拜行者道：‘孙老爷，今日我王有缘，天遣老爷下降，是必大展经纶手，微施三折肱，治得我王病愈，江山有分，社稷平分。’”生生之道，至诚之道也。至诚者，虚心也，虚心即能实腹。以虚求实，以实济虚，经之纶之，虚实相应，阴阳调和，大病可去，大道有分。虽然去病之方，虽赖于诚一不二，然非自己身体力行，则病仍未可以去。故曰：“你去叫那国王亲来请我，我有手到病除之功。”此明德之事，《大学》之道，在明明德，在亲民，在止于至善，故曰：“口出大言，必有大学。”\n“一半敦请行者”，自诚而求明，虚心也；“一半入朝启奏”，启明而归诚，实腹也。自诚明，谓之性；自明诚，谓之教。诚则明矣，明则诚矣。诚明兼该，执两用中，为物不二，生物不测，生生不息，万千之喜。此乃伏魔擒怪，捉虎降龙，医国之真手段。岂世之庸医，仅知药性者，所能窥其端倪乎？何则？圣贤诚明之学，非大丈夫不能行。果是真正丈夫，自命非凡，另有一番大作大用之事，惊俗骇愚之举，而非可以外貌声音目之。\n“众臣叙班参拜，大圣坐在当中，端然不动。及到朝中，国王问那一位是神僧孙长老，行者厉声道：‘老孙便是。’”即孟子所谓“居天下之广居，立天下之正位，行天下之达道。得志，行乎中国；不得志，修身见于世。富贵不能淫，贫贱不能移，威武不能屈，此之谓大丈夫也。”彼朱紫国王在声音相貌上着心，不向性命切实处认真，轮回病根，如何消去？“列位错了”一语，其提醒后之大众者多矣。吾不知贪恋朱紫之大众，能知自己错了否？吾为仙翁劝勉大众：未知道者，急求明师口诀；已闻道者，早作切实功夫。否则，贪恋荣华，不肯速修，则生生死死，轮回不息，一失人身，万劫难逢。就是一千年不得好，信有然者。但欲脱轮回之病根，了生死之无常，莫先贵乎穷理。若理不能穷透，则病根终难去，而性命终难保。\n夫理者，即性命之道，了性了命，无非在穷理上定高低耳。独是穷理功夫，非博学强记之谓，乃教外别传之说。诗云：“医道通仙有异传，大要心中悟妙玄。”妙玄者，玄之又玄，众妙之门。若欲悟此玄妙，必须真师口传心授，而不得妄议私猜也。“若不望闻并问切，今生莫想得安痊。”望者，回光而返照；闻者，藏气以待时；问者，审思而明辨；切者，笃信而实行。四者乃祛病延年之要着，可以脱生死，出轮回。知此者，则生而不死；反此者，则死而不生。神圣功化之巧，有如此。"}]}
{"conversation": [{"input": "", "output": "“行者说出悬丝诊脉，众官喜道：‘我等耳闻，不曾眼见。”古有扁鹊能观五脏而知病，华陀能破骨肉而疗疾，俱系神医，而亦不闻有悬丝诊脉之说。今云悬丝诊脉，虽扁鹊之神目，不能窥测其一二；即华陀之神手，不能揣摩其机关。扁鹊、华陀虽能，不过能治其有形，不能治其无形。治有形者，人道；治无形者，天道。天道、人道，差之毫发，失之千里，宜其世所罕闻，亦所罕见。何为悬丝？丝者，至细之物；悬者，从虚而来。细则妙有，虚则真空，真空妙有，合而为一，则虚室生白，神明自来。以此诊脉，而七表八里，九要三关，无不一一得真。此乃万劫不传之秘诀，只可口授，不能笔书。读《素问》、《难经》、《本草》、《脉诀》者，安能知之？其所以不知者，皆因不识自己本身有上药三品，可以变化调理，祛病延年耳。\n《心印经》云：“上药三品，神与气精。恍恍惚惚，杳杳冥冥。视之不见，听之不闻。”三者皆从虚无中来，非色非空，非后天有形之物，乃先天无形之宝。必须真知灼见，未可猜想而得。盖后天之精，乃交感之精；后天之神，乃思虑之神；后天之气，乃呼吸之气。皆有形之物，其质不刚，四大解散，终落空亡。至于先天大道，其精非是交感精，乃是玉皇口中涎；其气不是呼吸气，乃知却是太素烟；其神即非思虑神，可与元始相比肩。此三者，能以无形化有形，无相生实相，三而合一，至灵至圣，故能治心君大病而无难。\n“拔了三根毫毛”，去其后天之假，不在幻身上着脚；“变作三条丝线”，归于先天之真，须于法身上用功。“每条按二十四气”，造化有消长之数；三条合七十二候，丹道有调和之机。“托于手内”，天关在手，而施为无碍；“入宫看病”，地轴由心，而转运得法。得心应手，纵横自在可无遮拦。故曰：“心有秘方能治国，内藏妙诀注长生。”此即提纲“施为三折肱”之妙旨。折者，如折狱之折，辨是非邪正之意。知的变化后天之精气神，而保其先天之精气神，则三品大药，已折辨明白，而穷理之功已尽，从此尽性至命，可以无难。下文修药物、盗金铃、伏妖王，无不在此三折之中。究之三折，总是一折，其所谓三折者，不过因精气神而言耳。吾愿天下人，在蝴蝶梦中者，亦须三折可也。\n诗曰：\n富贵荣华尽枉然，几人活得百来年？\n休将性命寻常看，急访明师问大还。\n第六十九回　心主夜间修药物　君王筵上论妖邪\n悟元子曰：上回因假悟真，则知假之不可不去，真之不可不归也。然欲去假归真，莫若先除吾心固必之病，心病一除，真假显然，而大道易成。故此回叫人尽心知性，以为造命起脚之根本耳。"}]}
{"conversation": [{"input": "", "output": "“大圣将三条金线，系于国王三部脉上，将线头，从窗棂儿穿出，左右诊视。”是以真性为体，以精气神为用，内外相通，而左右逢源，所以诸般病疾，一一诊出，而识国王是惊恐忧思，“双马失群”之症。人生世间，为幻化所误，非入于惊恐之乡，即登于忧思之地，无一时不忧思，无一日不惊恐。一经惊恐忧思，则乖和失中，而阴阳相隔，已受大症，莫可救治。此等病根，若非明师指破，谁肯承当？“国王闻行者说出病源，高声应道：‘指下明白，指下明白！’”此直下承当，而无容疑议者，从此对症用药，何病不除。\n“不必执方，见药就用。”执中用权，择善固执也。“药有八百八味，人有四百四病，岂有全用之理？”法以去弊，弊去则法无用也。“药不执方，合宜而用。全征药品，随便加减。”因时制宜，加减得法，明损益而知昏晓也。“八百八味，只医一人，能用多少？”二八一斤，阴阳得类，圆陀陀，光灼灼，净倮倮，赤洒洒，不多不少也。\n噫！一些天机，至神至妙，知之者，立跻圣位，修之者，永脱苦恼。其如愚盲之辈，不识此神妙之方，何哉？神妙之方为何方？即调和阴阳之方，即三家合一之方。天街人静，万籁无声，此亥未子初，阴极生阳，天心复见之候，正宜赶早干事，调掣药物，而不容有缓者。药物即阴阳二味，调和者，即阴中取阳、阳中取阴也。\n大黄性寒，为阴，无也，故无毒；巴豆性燥，为阳，有也，故有毒。每味一两，一阴一阳之谓道也。百草霜为锅脐灰，火中之物，阳中之阴，具有己土，故能调百病。龙马尿同于金汁，水中之物，阴中之阳，具有戊土，故能治诸疾。\n“各用半盏”，自《坤》至《兑》，阴中阳金八两；自《巽》至《坤》，阳中阴水半斤。金丹之道，取阴阳二味之药，采金水两弦之气，水火相济，戊己成圭，三家相见，合而为丹。此等药物，须要真知灼见，心中大彻大悟，方可下手。倘不知有无阴阳之理，必至认假为真，落于后天滓质之物，不但不能治病，而且有以受毒。“碾为细末”，是极深研几，不得少有一毫着于滓质也。\n所谓“乌金丹”者，是心领神会、顿悟圆通之意，即提纲“心主夜间修药物”之旨。虽然，金丹之道，全赖指引，若不遇明师指引，只于自心中摸索，即药物现前，当面不识，未许我食。"}]}
{"conversation": [{"input": "", "output": "两般引子，一用六物汤，一用无根水。引一而已，何至有两？此不可不知。盖一引其全形，一引其延命。全形者，无为之道，去其病；延命者，有为之术，还其丹。六物汤：“老鸦屁”，为《离》火；“鲤鱼尿”，为《坎》水；“王母脸粉”，为己土；“老君炉火”，为戊土；“玉皇破巾”，为《兑》金；“困龙五须”，为《震》木。攒此六物，烹煎融化而为一气，有作有为也。“无根水”，守中抱一，无修无证也。“功”者，均为世间希有之事，岂可易得？亦岂可轻传？苟非有大贤大德之大丈夫，此事难逢。故“行者对八戒道：‘我看这国王，倒也是个大贤大德之君，我与你助他些雨。’两个两边站下，做个辅弼星。”言果遇大贤大德者，不得不度引，以辅助其成道也。\n“行者唤来龙王，唾一口津液，化为甘露，国王收水服药，即时病根行下，心胸宽泰，气血调和。”此“附耳低言玄妙旨，提上蓬莱第一峰”。如醍醐灌顶，甘露洒心，一口道破，疑团解散，忧从何来？即古人所谓“始悔从前颠倒见，枝枝叶叶外头寻”者是也。噫！此道至尊至贵，匪人不与，倘道听途说，则为轻慢大道，而非守道君子，必遭不测之祸。仙翁于八戒争嘴，说“有马”将露消息处，借行者现身说法，以戒闻道之后，当缄口藏舌，不得口厂将好方儿说与人也。既云不说，何以又说“马兜铃”？读者至此，未免疑为掩饰之说。既曰掩饰，何必又细问药性？此中又有深意，不可不知。\n盖金丹之道，有可说者，有不可说者。可说者，以道全形之道；不可说者，以术延命之道。以道全形之道，乃打通道路，尽性之一着，即学者不亲身来求，不妨向彼而开导，虽中人亦可授之，为其无大关系也。至于以术延命之理，乃盗天地之造化，窃阴阳之璇玑，天人所秘，万劫一传，苟非真正出世丈夫，视天下如敝屣，视富贵如浮云者，不可传，为其传之匪人遭天谴也。“马兜铃”，即以道全形之事；马尿金汁，即以术延命之事。马而曰兜，则马不行，不行则无为而静定。“铃”者，圆通空灵之物，言以道全形之事，乃顿悟圆通，无为静养之道也。行者治国王病，即以道全形，而不使受其害。其曰“马兜铃”，非是掩饰，乃因病用药耳，故曰“用的当”。"}]}
{"conversation": [{"input": "", "output": "观于药歌中，“苦寒定喘”、“消痰”、“通气”、“除蛊”、“补虚”、“宁嗽”、“宽中”，而知无为之道，乃是苦定而除污消积，虚中而宁静圆通也。所可异者，打通病根，既是以道全形，何以行者修“乌金丹”而用一阴一阳之道乎？此理不可不辨。盖道一而已，而用各不同，师引入于无为，则打通病根而全形；师引入于有为，则返还先天而延命。两般引子，行者仅以无根水作引，并未以六物汤作引，仅示其马兜铃为药，并未示其马尿金汁等为药。于此可以晓然矣。以上言除病之根，以下言修真之事，学者于此等处，须当具只眼，不得忽过。\n“国王道：‘寡人有数载忧疑病，被神僧一帖灵丹打通。’行者道：‘但不知忧疑何事？’”既云灵丹打通，何以又云不知忧疑何事？岂不令人难解？若不将此分个明白，埋没仙翁苦心，天下后世无有识者。吾观今世缁黄，多负有道之名，数十年仅能打通病根，而究其病根因何事而发者，百无一二。此仙翁不得不出过辨才，借行者一问，国王一答，为学人开一线之路也。正宫娘娘称“金圣’”，东宫称“玉圣”，西宫称“银圣”，以见金丹大道，乃执两用中、刚健中正、纯粹至精之道。若失中正，则非至精，正是妖精。\n端阳节，赤帝行南，日中之候，在卦为《丰》，在月为午，《丰》者椫，大也，以明而动，盛大之象。然盛极当衰，大极则小，明处即有不明，又有忧道，故国王忧疑之病，生于端阳节。端阳者，阳极生阴之时，故国王与嫔妃御花园海榴亭，解粽饮酒、看斗龙舟之际，而忽有麒麟山獬豸洞赛太岁，空中现身矣。麒麟有文明之象，明积而成山，则明而误用，无所不爱；獬豸能别曲直之兽，钻而成洞，则别而太甚，即有所恶。爱恶一生，恣情纵欲，自赛其大，为害滋甚，所以为妖。\n噫！富与贵，是人之所欲也；贫与贱，是人之所恶也。爱恶妖生，本性有昧，以明入暗，真为假蔽。阴阳循环，无有阴而不阳，阳而不阴，此亦人之无可如何者。真性一昧，从此人心用事，百忧感其心，万事劳其形，忧思不息，日复一日，年复一年，积久成蛊，凝滞心胸，而莫可救解。于斯时也，若非有明师开示大道，泻尽积滞旧染之污，其不为富贵所迷，弃天爵而要人爵，入于死地也，有几人哉？国王筵上论妖邪，即此爱富贵而恶贫贱之妖邪。然积滞未泻之先，而此病根犹未可知，盖以“若无师指人知的，天上神仙无住处”也。"}]}
{"conversation": [{"input": "", "output": "噫！仙翁已将灵丹付于后人，叫泻积滞，不知有肯泻者否？或有泻去积滞者，则是虚中而心虚矣。然虚心须要识心，能识其心，方能虚心，能虚其心，方能实腹，此千古不易之定诀。《悟真》云：“虚心实腹意俱深，只为虚心要识心。不若炼铅先实腹，且教守取满堂金。”“国王病除，感行者活命之恩”，是能虚心而识心矣；“行者欢喜吞酒”，是欲虚心而实腹也。行者道：“但不知可要金圣回国？”正是“不若炼铅先实腹，且叫守取满堂金”也。盖金丹之道，以虚心为体，以炼铅为用。方其虚也，则炼铅以实之；及其实也，则抱一以虚之。虚心实腹，实腹虚心，毋劳尔形，无摇尔精，形全精足，则仁、义、礼、智根于心。其生色也，粹然见于面，盎于背，施于四体，四体不言而喻。\n“国王哭跪行者，求救金圣降妖。八戒忍不住呵呵大笑道：‘这皇帝失了体统，怎么为老婆，就不要江山？跪着和尚？”非根心生色而何？观此而心可不识乎？倘不能识心，而一味虚心，则得药忘年，炼铅无计，仍是在人心上作活计。而妖精之来去不定、出入无时，虽能返观内照，昼夜不息，终久入于地穴，被人盖上石板，而不得出矣。故行者道：“那妖精还是不害你，若要害你，这里如何躲得？”真是蛰雷法鼓，震惊一切，何等醒人！\n及“妖精来，行者左右扯住八戒、沙僧道：‘我和你认他一认。’”人只一心，并无二心，知此心者此心，昧此心者此心。“着有终成幻，去妄不入真。”着有则为爱心，去妄则为恶心。爱恶之心，俱非真心，真心非有非无。曰：“却像天齐王手下把门的醮面鬼”，鬼乃无形之物，是已着于无；曰：“就是鬼，那有这等狂风，或是赛太岁”，赛乃示有之义，是已着于有。“行者道：‘你两个在此，等我问他来’。即纵祥云，跳将上去。”有无俱不立，内外悉归空。故结云：“安邦先却君王病，守道须除爱恶心。”虚心识心之旨尽于此，从此可以炼铅矣。\n诗曰：\n虚灵不昧有神方，清夜良心大药王。\n如果打通真道路，忧疑尽去可还阳。\n第七十回　妖魔宝放烟沙火　悟空计盗紫金铃\n悟元子曰：上回虚心而识心，已是尽心而知性矣。然性之尽者，即命之至，顿悟之后，不妨渐修之功，方能自有为而入无为，归于形神俱妙之地。故此回言金丹下手之功，使学者钻研火候之奥妙耳。"}]}
{"conversation": [{"input": "", "output": "《悟真篇》曰：“天地盈虚自有时，审能消息始知机。由来庚甲申明令，杀尽三尸道可期。”盖天地造化之道，阳极则阴生，阴极则阳生，盈而虚，虚而盈，周而复始，循环不已，消长有常，亦非人所能损益者。然阳主生，阴主杀，则其类有淑慝之分。故圣人作《易》，于其不能相无者，既以健顺仁义之属明之，而无所偏主。至其消长之际、淑慝之分，则未常不致其扶阳抑阴之意焉。修道者，若能审知盈虚之消息，乘其机而逆用之，则生甲生庚，大与天讨，阴可消而阳可复，可以返本还元矣。\n“金圣宫被赛太岁摄去”，是阳极生阴，《姤》之象。《姤》卦椝一阴伏于五阳之下。金圣者，纯《乾》也。赛太岁者，己土。《姤》之一阴，具有己土。“部下先锋，取宫女二名，伏侍金圣娘娘。”“二名”为偶，仍成一阴之象，以一阴而伏侍众阳，将欲渐进而消阳，此明祸之先见者。“行者一棒把根枪打为两截”，是顺而止之，防阴于未发之先也。何以行者闻西门火起，而以酒灭火乎？《姤》则真阳内陷，火上炎而水下流，火水未济，五行顺行，法界火坑，识神因灵生妄；顺止其《姤》，则假阴消去，火归元而水上潮，水火相济，五行颠倒，大地七宝，元神借妄归真。金丹大窍正在于此，其中有大作大用，呼吸感应之妙，非一切旁门，巴山转岭，迁延岁月者所可知。行者说出“天为鼎，地为炉，搏乌兔，采阴阳，天罡搬运，斗柄迁移，攒簇五行，合和四象，二气归黄道，三家会金丹”一篇言语，尽是天机。\n“大圣一心降妖，无心吃酒，呼哨一声，寂然不见。”可见圣人作事纯一不二，寂然不动，感而遂通，非可以形迹观也。“山凹里迸出烟火恶沙，行者变作一个钻火鹞子，飞入烟火中，摹了几摹，就没了沙灰。”此精一执中，入虎穴探虎子，火里栽莲之真法力。彼执空避妖之流，妖且不敢见，况能入烟火沙灰之中乎？然仅能没沙灰烟火，而不知其妖之巢穴，则真宝在妖，而终不为我用，何济于事？此行者不得不于送文书之小妖审问个消息也。"}]}
{"conversation": [{"input": "", "output": "一变为蜢虫儿，暗听出伤生夺位，只是天理难容；再变为小道童，明问出无缘沾身，系有仙衣装新。噫！金丹大道，差之毫发，失之千里。良心发现，须要幽冥中度出；长生妙诀，还向神仙处求来。古人谓“性要悟，命要传，莫把金丹当等闲”者，正是此意。妙哉！“神仙送一件五彩仙衣，与金圣宫装新”者，是攒簇五行，革故鼎新，始则有为也。“穿了那衣，浑身上下生了针刺”者，“针”与“真”同音，是披服有日，浑身一真，终则无为也。这个有为、无为之道，皆神仙口传心授之秘，非一切在声色中用心意者，所敢妄想揣摸而知，得以沾身点污者？特以修其门户，真假相混，邪正相杂。若不得真传，或误认阴阳为男女之阴阳，流于御女闺丹之术，冒然下手，凭心造作。“但搀着些儿，手心就痛”，未取于人，早伤其己，适以自招恼闷，何济于事乎？\n“行者一棒打杀有来有去”，正示其死心忘意，去声色而不来声色也，故曰“有去无来”。何以见之？“心腹小校，担着黄旗”，非心意乎？“五短身材，疙瘩脸，无须”，敲锣非声色乎？“长川悬挂，无牌即假”，非心意悬挂声色，以有为真、以无为假乎？“行者将棍子着小妖胸前捣了一下，挑在空中，径回本国。”以见执心用意者，回头一着，势必四大归空，一灵不返，可畏可怕。所独异者，仅打死一小妖，何足为功，而披头功乎？殊不知古今来，多少英雄豪杰，不能完成大道者，皆因认心意为道，以妖作主，来来去去，悬虚不实，所以无有结果。打死有来有去，是欲去假境而归实地，闭死户而开生门，谓之头功，谁曰不宜？此个理路，若非在心君之处辨别个真假，如何得知？故国王见了道：“是便是个妖尸，却不是赛太岁。”又云：“好！好！好！该算头功。”其提醒学人者多矣。\n何以行者将一封战书，揣在三藏袖里，不与国王看见乎？如云战书无用，则即置之不言，何以揣在袖里？如云战书有用，何以不使国王看见？悟一子注为：“战书内，即打杀有来有去之妙。”若果是打杀有来有去之妙，有来有去已死，何妨与国王看见以示其妙？而奚必于伏魔归圣之后，方才拿出与国王看见？及其拿出，又不言书中之意，于此可知别有奥妙，而非打杀有来有去之妙也。"}]}
{"conversation": [{"input": "", "output": "夫金丹大道，乃袖里机关，只可自知，不可人见。战书乃有为之事，有为者，盗鸿蒙未判之始气以为我有，夺天地未分之生机以为我用。先天而天弗违，后天而奉天时。天且弗违，而况于人乎？况于鬼神乎？如此机关，岂可令人见之耶？前之揣在袖里，不与看者，“始而有作人难见”也；后之取回金圣，与看者，“及至无为众始知”也。下文之计盗金铃，收伏魔王，取回金圣，总是一封战书，总是五彩仙衣，总是有为妙道。仙翁恐人不识，于结尾写出“紫阳解脱棕衣”一案，以示战书之意，系《悟真》从有为而入无为之妙旨。彼世之迷徒，“但见无为为要妙，岂知有作是根基”乎？\n有作之道，乃调和阴阳之道。三丰云：“金隔木，汞隔铅，阳寡阴孤各一边。世上阴阳男配女，生子生孙代代传。顺为凡，逆为仙，只在中间颠倒颠。”盖生仙之道与男女生人之道无异，世道非男女交合不能生育，仙道非阴阳混成不能结胎。所争者顺逆不同，仙凡相隔耳。独是男女非媒婢不能相合，阴阳非黄婆不能取信。犹龙氏云：“恍兮惚兮，其中有象；惚兮恍兮，其中有物；杳兮冥兮，其中有精；其情甚真，其中有信。”是信者，阴阳相通之宝，若不得其信，无以示同心而别真假，真者未为我用，假者终难降伏。\n“行者要金圣心爱之物，国王取出一双黄金宝串递与。”串者，二中相连，如连环而不可解，正恍惚杳冥中之物，乃阴阳交感之信宝，故为金圣心爱之物，亦为国王疼热之物。得此真宝，取彼欢心，则以己合人，彼此扶持，可来去于阴阳之中，不为阴阳所拘矣。“行者变有来有去，一直前进，经至獬豸洞，入于剥皮亭。”彼一切猩猩，通人言语，仅在话头上求者，安能窥其机关？“剥皮亭”者，即《剥》卦也。《剥》卦 上《艮》下《坤》，下五阴而上一阳。“一座八窗明亮的亭子”即《剥》之初六、六二、六三、六四也。“中间有一张戗金的交椅”，即《剥》之六五也。“椅子上坐着一个魔王”，即《剥》之上一阳爻也。夫《剥》者，《姤》之渐，《复》之机。"}]}
{"conversation": [{"input": "", "output": "“行者见了魔王，公然傲慢，不循礼法，调转脸，向外打锣，数问不答。掼下锣道：‘什么何也、何也！’”是大公无私，出乎礼法之外，在声色而不着声色也。其曰：“到那厢，乱叫拿妖精，打顺腿”等语，是欲顺而止之，不使顺而行之也。然顺而止之之道，须要内外一情相通方能济事。“行者进后宫见娘娘，现了本相，自称国王请来降妖，救娘娘回宫，娘娘沉思不信”，是外信不通，而内情不应也。“行者奉上宝串”，是外信已通于内矣。“娘娘见了宝串，下座礼拜道：‘若能救我回宫，感恩不浅。’”是内信已通于外矣。内外信通，彼此扶持，可以下手施为，顺而止之，借假救真矣。\n“三个金铃”，即精气神上药三品之真灵也。但此真灵，先天入于后天，变为有质之物，元精化为阴精而出砂，元神化为识神而生火，元气化为浊气而生烟，圣宝化为魔宝矣。既为魔宝，稍有摇动，烟火黄砂俱出，作业百端，性命即伤。修行者，若欲复真，莫先除假；若欲除假，莫先盗转金铃。盗铃之法，即顺而止之之法。顺而止之之法，即《悟真》所云：“顺其所欲，渐次导之”也。\n“行者仍变心腹小妖，哄请妖王。妖王欲夺了国，即封为大臣，行者顺口谢恩”，顺其所欲也；“娘娘欢喜迎接，说出夫妻有个心腹相托之义”，顺其所欲也。惟能顺其所欲，妖精不觉将铃儿，交递娘娘之手矣。娘娘哄着精灵，行者在旁取事，妖宝已转为圣宝也。但这个顺欲渐导之功，须要知其有利亦有害。利者，用柔道也；害者，用刚道也。\n“行者不知利害，扯去绵花，放出烟火黄沙”，是不能渐次用柔，急欲成功，自取其灾，即《剥》之“小人剥庐”也。“行者知其难以脱身，又变为痴苍蝇儿，钉在无火石壁上，群妖仔细搜寻，不见踪迹”，是弃刚而就于柔，不识不知，气质俱化，为群阴所载，而已不为妖精所伤，即《剥》之“君子得舆”之象。噫！总是一顺。急躁，只知顺而不知止；柔弱，外虽顺而内实止。顺之是非，能止、不能止分之。"}]}
{"conversation": [{"input": "", "output": "“妖王说：‘是个什么贼子，乘机盗我宝贝？’”虎将上前道：‘这喊不是别人，定是那败先锋的孙悟空。想必路上遇着有来有去，伤了性命，夺了铜锣旗牌，到此欺骗大王也。’”噫！顺而止之之一法，悟得者，空而不空，不空而空，能以盗阴阳，窃造化，转生杀，逆气机，借假复真，依真化假，来去于声色场中，随机应变，而不可以形迹窥之。所谓“只此一乘法，余二俱非真”。彼一切不知真空妙有、顺止之大法，仅在有踪有迹处搜寻着，安足语此？故结曰：“弄巧反成拙，作耍却为真。”盖“弄巧反成拙”者，顺而剥之，“小人剥庐”也；“作耍却为真”者，顺而止之，“君子得舆”也。《剥》之时义大矣哉！\n诗曰：\n精神与气药三般，为圣为魔在此间。\n不闻个中机秘事，心忙怎得盗灵还？\n第七十一回　行者假名降怪犼　观音现像伏妖王\n悟元子曰：上回采药时刻，下手功用，无不详明且备矣。然大道须当循序而进，不得躐等而求，若火候不到，而金丹难成。故此回叫学者自有为而入无为，由勉强而归自然也。\n篇首一词，言浅而意深，学者细玩。“色即空兮自古，空言是色如然。”言大道色不离空，空不离色，无色而不见空，无空而不见色，色空无碍，有无一致。但所谓色者，非是有形之色，乃不色之色；所谓空者，非是顽空之空，乃不空之空。即真空妙有之色空也。“人能悟彻色空禅，何用丹砂炮炼？”言色空之道，即金丹之道，若人悟得色即是空，空即是色，刹那成佛，便同本得，一时辰内管丹成。此乃先天无形至真之宝，而非等夫炮炼五金八石，后天有质至浊之物，枉费心思者比也。“德行全修休懈，功夫苦用熬煎。”盖言金丹之道，须赖于悟，尤贵于行。顿悟之后，不妨渐修之功，是在苦力勤劳，勇猛精进，下学上达，自卑登高也。“有时行满去朝天，永住仙颜不变。”言三千功满，八百行完，道德兴隆，性命俱了，与天同寿，长生不老矣。\n“行者变痴苍蝇儿，妖精不能窥其踪迹”，是已悟得色空一致，有无不立，阴邪不能加害矣。然虽不能加害，其如不能出妖之洞何哉？特以阴盛阳弱，阳在阴中，有险而止也。\n“大圣飞入后宫门首，看见金圣伏在案上，清清滴泪，隐隐声悲。”此明示《蹇》卦也。《蹇》卦 上《坎》下《艮》，滴泪声悲，《坎》水之象。“案”者，《艮》之一奇二偶之象。伏案滴泪声悲，其为上《坎》下《艮》，《蹇》卦无疑。《蹇》者难也，阳止于险中，有难而未能出之义。然有难，当思所以解难之道。若无解之道，而真阳未可出险。故娘娘哭道：“只为金铃难解识，想思更比旧时狂。”"}]}
{"conversation": [{"input": "", "output": "金铃者，即真阳之灵，真灵在险而思出险，解难之义。《解》卦椙上《震》动，下《坎》险，阳气出险，动而解险之谓。然欲解真灵之险，须要先识得真灵之运用，火候之急缓。若不识而妄想强解，则真灵有昧，反招其祸，是所以“想思更比旧时狂”。“行者闻言，到她耳根后，悄悄的叫道：‘圣宫娘娘，你休恐惧，我还是你国差来的神僧孙长老，未曾伤命。’”是叫神合其真也。“只因自家性急，偷了金铃，出到前亭，忍不住打开看看，不期迸出烟火，我慌把金铃丢了，苦战不出。”是不叫妄动而涉于假也。“恐遭毒手，故变作痴苍蝇儿，钉在门首，躲到如今”者，不识不知，炼己待时也。“你可再以夫妻之礼，哄他进来安寝，我好脱身行事，别作区处救你”者，是叫用阴阳交感之道，借假以脱真，脱真以除假也。\n阴阳交感之道，为何道？即顺其所欲之《随》道，《随》卦之象，棸上《兑》悦，下《震》动，我动而随人之悦，人悦而随我之动，将欲取之，必先与之也。请妖来安寝者，即《随》之“向晦入宴息”，不妄于动，动必随时也。这个随时顺欲之道，顺中有止，乃神明默运之功，不着于色，不着于空，非色非空，即色即空。\n“不是人，不是鬼，今变作苍蝇儿”，此即悟彻色空禅也。若人悟彻色空禅，得心应手，专气致柔，不识不知，顺帝之则，寂然不动，感而遂通，声叫声应，顺其所欲之《随》大矣。然悟的还须行的，其曰：“破除万事无过酒，只以饮酒为上。”酒为适口慰心之物，人之所欲者，顺其所欲，借假修真，则人无不入我术中矣。以上皆附耳低言之秘，金丹下手之诀。既知其诀，于是借假修真，以真化假，顺其所欲，渐次导之，假可去而真可复矣。"}]}
{"conversation": [{"input": "", "output": "“娘娘请妖王安寝，那怪满心欢喜”，顺其所欲也；“假春娇同众怪，安酒肴”，顺其所欲也；曰：“大王与娘娘今夜才递交杯酒，请各饮干，穿个双喜杯儿”，顺其所欲也；曰：“叫众侍婢会唱的唱，善舞的舞”，顺其所欲也；“娘娘与妖王，专说的夫妻话”，顺其所欲也；“娘娘一片云情雨意，哄得妖王骨软筋麻，只是不得沾身”，顺其欲所以止其欲也。因其顺而能止，假难伤真。故曰：“宝贝乃先天抟铸之物，如何得损？”独是止其假，则宜得其真，而究不能得真者，何也？殊不知顺而止之之道，仅能止外来之假，而不能去内生之假。若非在切身处，下一着实落功夫，而真宝不现，未为我有。“假春娇闻言，即拔下毫毛一把，嚼碎，轻轻放在妖王身上，吹口仙气，变作三样恶物，钻入皮肤乱咬。”是既变化外假，而又变化内假，由外达内，远取诸物，近取诸身，内外一气，不色不空，可以借假得真矣。夫借假得真之道，乃慎独之功也。慎独之功，在能自知痛痒，识其善恶。倘能恶恶如恶恶臭，毫末必察，而隐微之尘埃，自能洗涤；好善如好好色，无处不照，而身外之牵缠，不难解脱。揭去其假，自见其真，真即在假之中，假不在真之外。故妖王解带脱衣，身上衣服，层层皆是蚤虱臭虫，不觉揭到见肉之处，而金铃现相矣。\n“妖王一则羞，二则慌，那里认得真假，即将三个铃儿，送与假春娇。”一为水，二为火，水在上，火在下，水火相济，阴阳颠倒，取《坎》填《离》之机。\n“假春娇接宝在手，理弄多时，藏在腰间。”是条理有法，还返有时，彼到而我待之，铅至而汞迎之，彼我一气，金丹有象，可以谨封牢藏，弃有为而就无为矣。其所谓“妖王低头抖衣，他将金铃藏了”者，是偷之于妖不及觉，取之于妖不提防。“见之不可用，用之不可见；恍惚里相逢，杳冥中有变。”其中秘密，真有不可言语形容者。"}]}
{"conversation": [{"input": "", "output": "“变了三个铃儿，递与那怪”，是真者已得，不妨与假。与假者，后天而奉天时；得真者，先天而天弗违。“先天气，后天气，得之者，常似醉。”彼不知就里之辈，失其真而收其假，郑之重之，牢固深藏，惟恐不谨者，安足语此？谓之“没福！没福！不敢奉陪”，扶煞一切矣。夫金丹之所以用假者，是以术延命之道，凡以为真者未得耳，果得其真，则假术无用。“假春娇得了手”，借假而得真；“现出本相，收了瞌睡虫”，得真而去假。“把宝贝带在腰间”，“送归土釜牢封固，次入流珠斯配当”也。噫！仙翁慈悲，演《易》以明火候，直示人以千百年不传之秘密。金丹大道始终之妙用，由《剥》而《蹇》，由《蹇》而《解》，由《解》而《随》，由《随》而《复》，总以示在《剥》极之处用功以《复》阳耳。若个知音，悟的奥妙，始则由东而求西，既则由西而回东，《西游》之大道，何难完成？\n“行者使隐身法，直至门边，使解锁法，出门站下，叫：‘太岁，还我金圣娘娘来。’”即《复》卦椃“动而以顺行，是以出入无疾，朋来无咎”。金丹入口，《坤》中孕《震》，解去其假，脱出其真，根本坚固，不动不摇，由微而著，渐次可以复还本来《乾》元面目矣。“群妖见门开，即忙锁上入报。侍婢道：‘莫吆喝，大王才睡着哩！’”即《复》之“雷在地中，复，先王以至日闭关，商旅不行，后不省方”。以养微阳也。“如此者三四遍，大圣嚷闹直到天晓。”即《复》之“反复其道，七日来复”。三四为七，取七日之意。古人云：“混沌七日死复生，全凭侣伴调水火。”盖以服丹之后，有七日大休歇也。“行者抡棒上前打门，妖王一觉方醒”，即“《复》，其见天地之心乎”！天地之心复，即死而复生之机。这个天地之心，非我一身所产，乃自虚无中来者，是谓外来主人公。故行者道：“我是朱紫国拜请来的外公，取圣宫娘娘回国哩！”曰：“拜请来的外公”，则非一己之阴，而不着于空也；曰：“取圣宫娘娘回国”，则非身外之物，而不着于色也。色空不着，必有非色非空者在。噫！“月之圆存乎口诀，时至子妙在心传。”这个非色非空之来历，是岂诸子百家、赋性聪明、出身高贵、多览书籍者，所得私猜而知？三丰云：“顺为凡，逆为仙。”一句儿了了千千万。《千字文》有句“外受傅训”，信有然者。曰：“定是！定是！”真实不虚也。"}]}
{"conversation": [{"input": "", "output": "“行者把棒攥定，叫妖精为贤甥。又道：‘你叫我声外公，那里亏了你？’”外公者，先天所生之真阳，是谓外来主公；外甥者，后天所生之假阴，是谓外生客邪。当丹未还，主公为外、为宾、为他，客邪为内、为主、为我；及丹已还，主公为内、为主、为我，客邪为外、为宾、为他。大修行人，千方百计，幸而先天来复，则即当于此后天群阴之中，择善固执，不偏不倚，守此一点微阳，渐采渐炼，期必至于纯阳无阴之地，我命由我，不由天而后已。“普天神将皆以老称”，此实言也。\n夫金丹之道，有两段功夫，始则顺而止之，顺中用逆，借假复真以结丹；既则顺而动之，逆中行顺，依其化假以脱丹。用逆用顺，各有妙诀；复真化假，各有时候。毫发之差，千里之失。妖精说出宝贝：“八卦炉中久炼金，结就铃儿称至宝。”行者又说出：“二三如六循环宝，我的雌来你的雄。”铃儿者，灵儿，即圣胎婴儿也。婴儿未成，须借八卦炉中真火以抟炼，所谓“三家相见结婴儿”者是也；婴儿已就，须要抱元守一以温养，所谓“十月胎圆入圣基”者是也。其曰“二三如六循环宝”，阳极当以阴接之也。最提醒人处，是“世情变了，铃儿想是惧内，雄见了雌，所以不出来了”。《悟真》云：“鱼兔若还入手，自然忘却筌蹄。渡河筏子上天梯，到彼悉皆遗弃。”“世情变了，铃儿惧内，就不出来”，何所用雄用雌之道，于是乎昭彰矣。\n“行者将三个铃儿一齐摇起，红火青烟黄沙，一齐滚出，赛太岁在火当中，怎逃性命？”此三家相会，婴儿完全，一灵妙有，法界圆通，知雄守雌，齐一生死，点化群阴，归于无声无臭之大法门。彼世之迷徒，不辨雄雌真假，予圣自雄，认假伤真，仍在大火坑中作活计者，适以自送其性命，焉能逃得性命乎？夫金丹大道，是真空事业，清净生活。若能悟得，一得永得，如甘露洒心，借假修真，以真灭假，至简至易，毫不费力。但其中有先天后天之分，阴阳真假之别，药物之老嫩，火候之止足，雌雄之妙用，结丹之时刻，脱丹之日期，其事多般，若非真师一一指明，未许修真。"}]}
{"conversation": [{"input": "", "output": "“菩萨说明金毛犼，因牧童盹睡，失于防守，咬断索子，与朱紫国王消灾，并射伤雄孔雀，雌孔雀带箭，佛因叫他折风三年，至今意满”一段故事。可知假者作祸，皆由灵童有昧；真者失散，总因自伤其明。然无假不能消灾，无真不能成道。是在借假以修真，依真以去假，神而明之，存乎其人耳。“行者因妖邪要打二十棒，方叫菩萨带去”，无为之先，必须有为，所以除假也；“妖怪现了原身，菩萨要金铃，行者双手送还”，有为之后，必须无为，所以还真也。噫！这个道理，说时易，知时难，不得师指，枉自猜量。故曰：“犼项金铃何人解？解铃人还问系铃人。”“菩萨将铃儿套在犼项下”，有为、无为一以贯之，色即是空，空即是色，功完灾消，性命俱了，足生莲花，身迸金缕，露出法身，归于自在休歇之地，大丈夫之能事毕矣。\n《悟真》篇云：“此道至神至圣，忧君分薄难消。调和铅汞不终朝，早睹玄珠形兆。志士若能修炼，何妨在市居朝。功夫容易药非遥，说破人须失笑。”盖以金丹为色身至宝，人人具足，个个圆成，处圣不增，处凡不减，特要知其调和之法，火候之妙耳。若知调和之法，神明默运，半时之功，而金丹可还；若知火候之妙，则行持有准，瞬息之间，而玄珠有兆。至简至易，约而不繁。但恐无大功德，无大福分，消受不起。果有功德、有福分，得遇明师，指出大药川源，火候次第，则始知“赫赫金丹一日成，古仙垂语实堪听。若言九载三年者，尽是推延款日程。”彼国王离别三年，不敢一抹；妖精摄去三年，不能沾身者，安知有此？\n噫！始而去旧装新，攒簇五行以结胎；终而抱元守一，遍体如旧以脱胎。始则有为，终则无为，大小无伤，两国俱全，紫阳《悟真》之宗旨，正在于此。若有知者，身体而力行之，何难在朱紫国大明之下，众人触目之地，施展一番，平步腾空而去也？然则夫妻重谐，须凭有作有为之妙；收妖消灾，还赖无为自在之神。神而妙，妙而神，神妙不测，内外感通，性命之道俱备，有无之法悉全，无拘无束，混俗和光，在市居朝，何能累乎？结云：“有缘洗净忧疑病，绝念无私心自宁”，岂虚语哉？\n诗曰：\n灵宝如何我得来？真中用假乘机裁。\n阴阳不悖复原本，入圣超凡脱祸灾。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第七十二回　盘丝洞七情迷本　濯垢泉八戒忘形\n悟元子曰：上回结出修真大道，须要调和阴阳，方能成丹矣。然迷徒不知真阴真阳之理，闻阴阳相交之说，便认为世间男女之阴阳，流于御女闺丹之术，或采首经以服食，或取梅子以吞咽，或隔体神交，或隔帘取气，或三峰采战。如此等类，数百余条，皆是在色欲中作功夫，不特败坏于圣教，而且自促其性命。故仙翁于此回提纲内，指出“迷本忘形”四字，批邪救正，大震聋聩耳。\n篇首“三藏别了朱紫国王，策马西进，过了多少山水，不觉的秋去冬来，又值春光明媚。”是已知的富贵浮云，脱去阴气，而进于阳气冲和之地，正当努力前行，直奔大道，不可稍有偏见，入于歧路者。奈何“正行处，望见一座村庄，三藏下马，站立道旁，以为人家逼近，意欲自去化斋，不用三徒去化”。未免舍己求人，舍近求远，疑于人家有济命之宝，站立于旁门外道，着念于闺丹门户矣。\n试观三藏初而到庄前，见有四个女子在那里描鸾绣凤，既而又见木香亭下，有三个美貌女子踢气球，是已在女子人家留心起见矣。殊不知描鸾绣凤，阴阳是假；踢耍气球，结果不真。假而不真，一时无主意，上女子之桥，入女子之门，从香亭进步，误认女子为救命菩萨，妖精为供斋善人。一步一趋为女子引诱，身入纯阴鬼窟，不知悔悟，犹然自称“大唐差去西天拜佛求经，适过宝方，腹中饥饿，待造檀府，募化一斋”。抑知女子无宝可供，只是炒人油、熬人肉、剜人脑之供乎？\n《金刚经》云：“若以色见我，以声音求我，是人行邪道，不得见如来。”盖取经之道，取其先天虚无之气，所谓“白虎首经”、“华池神水”。迷徒不知，错认为女子之经水，向女子求命宝。其曰：“若是这样东西，我和尚吃了，莫想见得世尊、取得经卷。”可为叫醒一切矣。"}]}
{"conversation": [{"input": "", "output": "夫旁门之最误人者，莫如闺丹一事。若不知利害，入于圈套，即或有时醒悟，妄想脱身走出，然已为上门的买卖，被女色牵扯，身不由主，绳捆高吊，神思紊乱，迷于漫天网中，焉能走的出、脱得去？提纲所谓“盘丝洞七情迷本”者此也。七情者，即喜、怒、哀、惧、爱、恶、欲之七物。色情一动，七情俱发，是色情即统七情之物，七情总一色情而已。修真之道，务本之道也，务本所以绝七情耳。今不能绝情，而反淫乱以动情，情动而原本即迷，已为妖精夹生而吃矣。“丝”与“辞”同音，盘丝者，邪辞淫辞，穿凿圣道，如丝之盘缠牵扯，而不能解脱。然闺丹门户，不一而足，皆是在女子皮囊上作活计，俱谓之女妖可也。一概女妖，窃取古仙经典，东挪西扯，结为漫天大网，蓬罩正人君子，阻住修真大路，其险如盘丝岭，其黑如盘丝洞。惟明眼者不为所惑，其次愚人，未有不入其术中者。\n“行者拘来土地山神，问知妖精，夺占七仙姑濯垢泉洗浴之事，变为麻苍蝇儿，钉在路旁草梢上等待。”妙哉此变！苍蝇本无色，苍蝇至麻，色空俱化，色即是空，空即是色，非色非空，色空无碍。故妖精不能识、不能见，且飞于妖精之头，能察妖之踪迹，探妖之幽隐。所谓当事者迷，旁观者清也。\n“开辟之初，太阳星原有十个，后被羿善开弓，射落九乌坠地，只有金乌一个，乃太阳之真火也。”一真而九假，假多真少，以假混真，自古如是，不徒今然。如七妖女夺七仙姑之浴池，以为己有者，亦是以假混真耳。噫！仙人浴池，清净之水，所以濯垢。妖精窃夺仙人之池，是迷于清源，而现于浊水，不特不能濯垢，而且有以滋垢。道至于此，尚忍言哉！\n“行者使绝后计，变饿老鹰，将衣架上七套衣服，尽行叼去。”是不容在衣架皮囊上见景生情也。更有一等鲇鱼精，弄三峰采战之术，破戒忘形，淫欲无度，专在女子腿裆中作乐，出丑百端。虽当时不至伤命，到得结果收圆，身麻脚软，头晕眼花，“爬也爬不动，睡在地下呻吟”，百病临身，长眠不起矣。\n噫！此等之徒，不肯自思己错，更将错路教人。前已自错出丑，别寻路头；后边又教人错，明知明昧。一切无知小人，不辨真假，入于网中，甘拜下风。听信邪说淫辞，以盲引盲，以讹传讹，一变十，十变百，百变千，千变万，取传愈多，流毒害人。诗中“扑面漫漫黑，神仙也吃惊”，恰是实言。当此大道遭难之时，仙翁不得不出过辩才，借行者现身说法，拔去身外一切皮毛之假，嚼碎分判，喷吐示真，变为七样飞鹰敲打迷徒，息邪说，防淫辞，除假救真。此非仙翁好打市语，强为辨别，盖亦出于不得已之心也。"}]}
{"conversation": [{"input": "", "output": "“三人寻妖精不见踪迹，请唐僧上马，道：‘师父下次化斋还让我们去。’唐僧道：‘徒弟啊，以后就是饿死，也再不自专了。’”可知修真之道，别有个他家不死之方，能以济命，能以解灾，不得自专，误认人家女子为他家，而枉自受伤也。我劝世间呆子，急点一把火，烘烘的把一切盘丝洞烧的干净，放心前行可也。\n诗曰：\n可叹忘形迷本徒，忘形采取尽糊涂。\n邪行丑态不知戒，罗网缠身气转枯。\n第七十三回　情因旧恨生灾毒　心主遭魔幸破光\n悟元子曰：上回言采战之徒，自害本身。此回批烧炼之术，终落空亡。\n盖以世人惑于“金丹”二字，随疑为世间凡铅凡汞烧炼而成，信任邪师，倾家败产，指底罄囊而莫悟。甚至吞服五金八石，伤生害命，古今来遭其祸者，不可枚举。故仙翁于提纲深批其毒，使学者早自醒悟，以归正道耳。曰“情因旧恨生灾毒”者，言听信烧炼邪师之言，便是遇着旧恨有仇之人，而即生灾毒矣。曰“心主遭魔幸破光”者，言一信金石之术，而邪魔入内，良心即坏，急须看破，方不受累耳。\n“黄花观”，黄者，黄芽；花者，金花。皆修炼者升炼之药名。诗中“白鹭”、“黄莺”、“烟里玉”、“火中金”，总以形容黄花观为烧炼之处。故行者一见“黄芽白雪神仙府，瑶草琪花羽士家”之句，即笑为烧茅炼药，弄炉火的道士也。独可异者，黄芽白雪，《悟真篇》中常道；瑶草琪花，仙翁前诗亦云。此处何以谓之炉火？殊不知古仙所云，皆以有象化无象，以有形喻无形，使人以此悟彼，易于领会。而后世迷徒，不求明师真诀，直认比喻有形有象之物为真实，何其愚迷之甚乎！况金石之药，乃天地浊气所化而成，皆有毒之物，一经火炼，火毒药毒，共合一处，其毒愈重，人之清气，能有几何？以毒气而攻清气，取死之道，安得长生？此仙翁提纲立“旧恨”二字，以诛烧炼者之心为最毒也。"}]}
{"conversation": [{"input": "", "output": "“三藏见道士丸药，高叫老神仙。”是盖以弄炉火者即是神仙，未免走到冤家对头之地矣。从来学采战者，必学炉火；学炉火者，必学采战。大约以采战为内丹，以炉火为外丹。女妖道士，同堂学艺，势所必然。“女妖说出盘丝洞濯垢泉故事，要道士作个报冤之人，欲要帮打。”是内恃采战，外凭炉火，内外兼修，妄冀延年。“道士道：‘不用打，一打三分低。’取梯子上屋梁上，取下一包药来。”炉火家，多以升打为下等药，以煅炼为上等药，或以七年为七返，九年为九还，其意取其浊阴退尽为佳也。诗中“百鸟粪”、“积千斤”、“炼三分”、“再熏蒸”、“毒药制成”、“入口见阎君”，俱是实事。“凡人吃只消一厘就死，神仙吃只消三厘就死，将枣掐破，揌上三厘，分在四只茶盅内，但吃了个个身亡。”药虽轻而其毒大，服之者不能长生，反致早死，势必破烂肢体，而不得全尸。服一个，死一个，个个身亡，岂虚语哉？\n“行者早见了，欲穿换一杯。”是真明鉴万里，智察秋毫，足使奸人胆战，邪何能为？乃唐僧已入术中，执固不解，以为受客之意，诚心信受，岂能免当时就死乎？“道士道：‘你可在盘丝洞化斋么？你可在濯垢泉洗澡么？’行者道：‘你既说出这话，必定与她苟合。’”总以见无知之徒，以采战炉火为内外双修，合而行之，妄想成丹。最妙处，是道士道：“你这村畜生，撞下祸来，你岂不知？”自古及今，圣贤仙佛之成道，皆系去谗远色，贱货贵德。乃无知之徒，不知圣贤根本实学，反在财色上作功夫，以致采战丧德，炉火丧命，自撞其祸，其村野不堪极矣。谓之畜生，真畜生耳。若非有明眼人，识得此等邪说淫辞，是天话蓬人之物，早知回头，自求生路，安能逃得出罗网耶？既能逃出，则当事者迷，旁观者清，自可见盲师邪行乱道之迷人利害，又可知自己痴思妄想之昏蔽更深。观之七妖落后，归结一着，采战挡不住死，炉火救不得生，独以乱性伤命，杀其躯而已。安得有个大修行人，间世而出，将这些煽惑人心、搅乱圣道，在脓血皮袋上作事之迷徒，一概收来，狠力一棒，尽情打烂，息邪说而防淫辞，为世道人心出一口不平之气乎？虽然，采战邪师，人所易识；炉火伪道，人所难认。盖以采战乃色道中事，与仙道绝不相关，若遇正人君子，一见能辨其真假。至于炉火，窃取古仙金丹入口，点化凡躯之说以笼人，虽有正人君子，亦难窥测其机关。"}]}
{"conversation": [{"input": "", "output": "“道士解开衣带，脱了皂袍，两手一齐抬起，两胁下有一千只眼。迸发金光，将大圣罩在金光黄雾中，向前不能举步，退后不能动脚，往上撞头，变穿山甲，往地下方才钻出头来。”盖以诸家炉火，门户不一，或言服丹，可以解脱本壳；或言取丹，可以拔宅飞升；或言服丹，可以两胁风生。似此等类，千条有余，总借金丹一个名色，笼罩正人君子。倘不知利害，误入其中，性好向前者，即有两胁风生之炉火来诱；性好退后者，即有解脱本壳之炉火来投；性好往上者，即有拔宅飞升之炉火来近。真令人以向前不能，退后不得，上天无路，入地无门。危哉！危哉！当斯时也，苟非自知悬虚无益，从实地上硬寻出个出头之路，其不为毒害性命者几希。提纲所谓“情因旧恨生灾毒”者，即此意。金丹大道，至于如是，尚忍言哉？仙翁慈悲度世，不忍众生罹此大祸，故于大道凄凉之时，借老母现身说法，指示圣贤生物之心，开化群迷也。\n“紫云山”，正阳之气结就；“千花洞”，焕耀之光笼成。有一位圣贤，唤作毗蓝婆，坐落南方者，南为《离》位，属心，明示圣贤心，即婆心也。“行者入千花洞，见静悄悄，鸡犬之声也无”者，圣贤以婆心为重，而无鸡鸣狗盗之行也。“毗蓝婆认得行者”，惟圣人能知圣人也。“行者请毗蓝去灭金光者”，惟圣人能知圣人有婆心也。“毗蓝自赴了鱼篮会，三百余年，隐姓埋名，更无一人知得”者，圣人惟知婆心度世，而人之知与不知，所不及料也。“绣花针儿”者，小儿也，小儿之心为赤子之心，赤子之心，至善而无恶，非同一切忍心、硬心、毒心、伤人之心。故曰：“我有个绣花针儿，能破那厮。”又曰：“我这宝贝，非铜、非铁、非金，乃我小儿日眼里炼成的。”赤子之心，正大光明，从本性中流出，所以能破诸恶而无遗。\n“毗蓝随于衣领内，取出一个绣花针，似眉毛粗细，有五六分长短，拈在手，望空抛去，少时间，响一声，破了金光。”以见圣贤作事，生平涵养清高，不肯轻露圭角。即或不得已而救度苦难，总是一个真心用事，不大声色。粗细长短，机活神圆，随手拈来，头头是道，救真破假，其应如响。真金针暗度之法，迎之不见其首，随之不见其后，神妙莫测之行为。然虽莫测，亦足令人心悦诚服，早赞其妙。所谓“大人者成己成物，不失其赤子之心”者也。夫此赤子之心，悟之者，近在掌握之中；迷之者，远隔千里之遥。是在一悟一迷之间耳。“道士合了眼，不能举动。行者骂道：“你这泼怪，装瞎子哩！”言一切炉火之流，皆是盲修瞎炼，损人利己，而不知圣贤有此金针暗度之婆心也。"}]}
{"conversation": [{"input": "", "output": "“行者见三人吐痰、吐沫，垂泪道：‘怎么好？’毗蓝道：‘也是我出门一场，索性积个阴德。’”圣贤一举一动，以阴德为重，俱有益于世道人心，彼伤生害命之徒，肆行无忌，阴德何在？“取出一个破纸包儿内，将三粒红丸子，每人口内揌了一丸，一齐吐出毒物，得了性命。”一个破纸包，分明“心”字一勾；三粒红丸子，分明“心”字三点。可知解毒丹，即阴德心也。“每人揌上一丸”，人人当存阴德心；“一齐吐出毒物”，个个须除恶毒念。存阴德而去恶毒，方是救苦救难、大慈大悲圣贤之婆心。如多目怪，始而以炉火误人，终而以炉火杀身，出乎尔者反乎尔，堂堂七尺之躯，何不知积德，而乃阴毒如蜈蚣也？噫！损阴德者即归死路，积阴德者必上天堂。此仙翁指出善恶两途，叫天下后世修行人看个榜样，自裁自取。至于迷而不悟者，虽仙翁婆心，亦无如之何矣。\n最提醒人处，是行者道：“昴星是个公鸡，这老姆姆必定是个母鸡。”盖修行正理，有德必有道，有道必有德。德属阴，性理上事；道属阳，命理上事。立德以后，再加修道，阴阳并用，性命双修，以德助道，以道成德，仙佛可望。故结云：“唐僧得命感毗蓝，了性消除多目怪。”\n诗曰：\n五金八石炼丹砂，到底无成破尽家。\n世人盲师多狠毒，何如积德是生涯！\n第七十四回　长庚传报魔头狠　行者施为变化能\n悟元子曰：上回言采战炉火，俱无关于圣道，急须猛醒回头矣。然旁门三千六百，外道七十二家，绝不关于圣道者易知，有似道而实非道者难认。故此回至七十七回，使学者早求明师口诀，识破一切旁门外道，去假修真，以归妙觉也。\n篇首一词，言一切情欲皆系妄念，沙门多少执空之徒，不知断欲忘情即是真禅，而以口头三昧为要，仍是有欲有情，禅何在乎？盖真禅须要着意坚心，一尘不染，如明月当空，自有为而入无为，由勉强而抵自然，进步不错，行满功完，而成大觉金仙。如来教外别传者，即此；道祖金丹大道者，即此。以是知仙即佛，佛即仙，仙佛同源，性命双修也。\n“三藏师徒打开欲网，跳出情牢，放马西行。”是已知断欲忘情矣，何以忽见一座高山，有老者高呼：“西进的长老，且暂住！这山上有一伙妖魔，吃尽了阎浮世上人，不可前进”乎？盖断欲忘情，只是性理一己之事；而进步行功，乃是他家不死之方。若只知有己，不知有人，冒然前进，则此间即有妖魔挡路，其不为妖魔所吃者几希。于斯时也，急须问个实信，方能攸往攸利，行功不错，而大道可进矣。古人云：“虚心受益”，又云：“礼下于人，必有所得。”此皆言屈己求人之效也。"}]}
{"conversation": [{"input": "", "output": "“三藏道：‘你相貌丑陋，言语粗俗，怕冲撞了他，问不出个实信。’行者道：‘我变俊些儿的去。’”是未免在声色相貌上打点，而不在真心实意处着脚，即非老实学道者。故行者变小和尚不老实去问，说出“贬解妖精起身，连夜搬去”等语，虽外恭而内不敬，外小而内自大。以致老者始而言妖精相与仙佛神圣，假话以答；既而见言语风狂，一句不应。噫！我不老实，谁肯老实？我不实信其道，谁肯说道之实信？不得实信，虽能断欲忘情，终是有头无尾，不通雷音大路，如何到得如来地位？学者急须以此为戒，去不老实而归老实，则实情可得。所以八戒老实，毫无虚诈，而老者即以老实说实信矣。\n“狮”者，喻其师心自用；“驼”者，比其高傲无人。师心高傲，则雄心气盛，故曰狮驼岭；有己无人，则昏蔽如洞，故曰狮驼洞。此等妖魔不一而足，皆系毁谤圣道，紊乱仙经，为恶最大，为害最深，故有三个妖魔，统领四万七八千小妖，专在此处吃人。这个妖为何妖？仅是师心高傲，不老实之妖；这个信为何信，即乃师心高傲，不老实之信。知得此妖，知得此信，即是问出实信矣。既然知不老实，须当变而为老实。倘知而不变，仍是魔口之食，何济于事？故金星道：“大圣只看你变化机谋，方可过去，如若怠慢些儿，其实难行。”盖有机谋者为妖，能变化者为圣。用机谋而不知变化，是以妖为心，则能吃人；能变化而不用机谋，是以圣为心，则能成道。变化机谋，则一切机谋尽无，斯不为狮驼所阻，可以过去得。\n最妙处，是行者扯住金星，声声只叫他的小名道：“李长庚！李长庚！有话何不当面来讲，怎么装这个模样混我？”李为木，在东，《震》家事；庚为金，在西，《兑》家事。《震》为我家，《兑》为他家，以我求他，他来混我，《震》、《兑》合一，变化机谋，即在其中。此仙翁已叫起小名，当面来讲，吾不知在狮驼洞狮驼国之老妖肯听否？虽然，此事岂易知？亦岂易行？若非恩师诀破真铅，万般作用，枉自徒劳，安能变化机谋，而不为机谋变化？三丰所谓“炼己时须用真铅”，正是此意。学者勿以传报魔恶为实信，当知长庚传报为实信。庚金即他家真铅，若欲舍此真铅实信，而妄冀去假归真，便是三藏欲转别路，而过狮驼岭。殊不知过不得此处狮驼岭，而别路之狮驼岭更多于此，如何转得过去？故行者道：“转不得”，又云：“怎么转得？”以见狮驼岭为西天必由之路，正向西天不可不过之境，是在人之着意留心，变化机谋耳。"}]}
{"conversation": [{"input": "", "output": "“行者到空中打听观看，山中静悄无人。”断欲忘情即是禅，无机谋也。“正自揣度，听得山背后梆铃之声，原来是个小妖。”有情有欲岂安然？着于声音之小机谋也。“行者变苍蝇儿，飞在他帽子耳边，小妖口里作念道：‘我等巡山的，各人要谨慎，提防孙行者，他会变苍蝇。’”“帽”者，冒也。“蝇儿”者，婴儿也。婴儿即先天真乙之气。先天之气，居于恍惚杳冥之内，视之不见，听之不闻，搏之不得，因阴阳交感之后，激而有象，得之者立跻圣位。必有师学，非一切机谋小儿，执一己而修者，听得冒听，所得冒传。《悟真》云：“恍惚之中寻有象，杳冥之内觅真精。有无从此自相入，未见如何想得成。”故仙翁云：“原来那小妖也不曾见他，只是那魔头不知怎么就吩咐他这话，却是四句谣言，着他这等传说。”可谓叫醒一切冒听冒传，不知先天大道之辈矣。“行者要打小妖，却又停住，想道：不知三个老妖手段，等我问一问，动手未迟。’言冒听冒传，只是口耳梆声，不知就里机谋，岂容冒然下手？下手妙诀，须要口传心授，真知确见也。\n何以行者变烧火小妖，巡山小妖以为面生认不得，会的少乎？火属《离》，《离》为心，行者变之真心也。真心非色非空，不着有无，乃赤子之心，娘生本面。口耳之学，认假失真，不知返观内照，与道日远，所以一家人认不得一家人，会的少。惟大修行人，认得真心，识得本面，性以处内，情以御外，内外一气，变化不拘，不在皮囊上作活计，全在法身上用功夫。岂等夫旁门外道，执一己而修乎？\n旁门外道，虽各执相、各着空不同，然其有我无人，一个牌子号头，绳穿线扯，暗中无不相投。背却镇魔之金公，认真一己之幻相，以是为非，以邪为正。自调闻风钻研，是亦“小钻风”而已，何济大事？岂知金丹之道，得一毕万，总钻于一处，迎之不见其首，随之不见其后，以真化假，依假修真。真中又用假，假中又现真，真真假假，假假真真。不特能查勘其小之真假，而且能审知其大之本事。此行者变“总钻风”，而“小钻风”无不随其运用矣。\n何以行者对小妖道“你快说来我听，合着我便是真的，差了一些便是假的，拿去见大王处治”？特以金丹者，阴阳之气凝结而成。两者异，真乙之气潜；两者合，真乙之气变。是在有人有己，人己相合，大小无伤，处治得法耳。天机秘密，正在于此，非善通阴阳、深明造化者，孰能与于斯哉？"}]}
{"conversation": [{"input": "", "output": "“大魔会变化，能大能小，因王母蟠桃会不曾请，意欲争天，曾吞十万天兵”等语，此大小禅法，师心自用，妄猜私议之学。安猜私议之条，不一而足，其间最误人者，莫如禅关机锋二条，故曰：“若是讲口头语，老孙也曾干过。”\n“二魔身高三丈，卧蚕眉，丹凤眼，美人身，匾担牙，蛟龙鼻。若与人争，只消一鼻子卷去，就是铜背铁身，也就魂亡魄丧。”此闭目静坐，着意一处，执相守静之学。执相守静之条，不一而足，其间最足误人者，莫如鼻头闭息之一条，故曰：“鼻子卷人的妖精也好拿。”\n“三魔名号‘云程万里鹏’，行动时转风运海，振北图南。随身有一件宝贝，唤作‘阴阳二气瓶’，假若把人装在瓶内，一时三刻化为血水。”此搬运后天精气之学。搬运之条，不一而足，其中最误人者，莫如心肾相交之一条。彼以心气为阴，肾气为阳，取心肾二气，交媾于黄庭，谓之结圣胎。殊不知日久成蛊，气血凝滞，化为血水而死者，不计其数，故曰：“妖精到也不怕，只是仔细防他瓶儿。”\n大魔用心着空之妖，二魔用意执相之妖，三魔运气着空、执相兼有之妖。天下缁黄，用心意而着空执相者，十有二三，至于搬运后天之气，而着空执相者，十中即有八九。故大魔二魔居于狮驼洞，为害固大；三魔居于狮驼国，为害尤大。三个魔头同归一处，邪说横行，扰乱世道人心，大坏教门，不堪言矣。说到此处，修行人可以除去他人冒传之梆声，急须打探自己洞中之虚实。然要拿洞里之妖王，必先除门前之众怪。门前之怪为何怪？乃冒听、冒说、冒传之怪也。\n言者心之声，一言既出，驷马难追，言不可不慎也。既云慎言，又何说些大话吓众怪乎？殊不知修行人未尝不言，特不妄言耳。说大话，说其善言也；吓众怪，去其不善之言也。用善言以去不善之言，言必有中，何碍于言？行者说大话，吓散门前一万小妖，是不容其冒听、冒说、冒传。真会说大话者，若能说此大话，是有大力量、大脚力、大本领，虽终日说，未尝说。彼口耳之学，冒说大话，使小机谋传人巡山者，乌足窥其端倪？千百年来，读《西游》、解《西游》者，竟将仙翁妙意埋没，直以大话骗人目之，此孔子不得不哭麟，卞和不得不泣玉也。\n诗曰：\n着空执相道中魔，高傲欺心怎奈何？\n教外别传藏秘诀，岂容声色冒猜摩！\n第七十五回　心猿钻透阴阳窍　魔主还归大道真\n悟元子曰：上回言修道者，必言语老实，而不得冒听冒传矣。然言语老实，不过为进德修业计耳，倘以为所进之德，所修之业，即在是，焉能超脱阴阳，除假归真？故此回叫学者钻研实理，真履实践耳。"}]}
{"conversation": [{"input": "", "output": "大圣变小钻风进狮驼洞，诸魔不识，是已去门外之小妖，已为门内之老妖所难窥，变化而得其真矣。然外之小机谋虽变化过去，而内之大机谋尚未变化，犹未至妙也。何则？内之机谋者，阴阳顺行之事，人之千生万死，皆出于此。若非钻研透彻，真履实践，而第以言语取信，未免又在言语上着脚，虽外边老实，早将不老实者牢控紧闭在内，此行者不得不心惊也。所惊者何？惊其认真老实言语，关了行道之门，家中长短之事，不能得知，却不是顾外失内，弄走了风，被言语所拿住乎？当斯时也，急须将这个门户打开，方可出入无碍。这个门不是别门，乃阴阳之门，欲打此门，须要真知灼见，心领神会，离却一切着空执相之事，才得其济。\n老魔听行者会变苍蝇之说，而使认假为真，着于声而乱扑；三魔见行者笑出嘴脸，而又认真为假，着于色而强捆。彼乌知先天之气自虚无中来，人人具足，个个圆成，处圣不增，处凡不减，非若草木禽兽之全无。一变脸间而全身俱露，本来之故物现在，岂在强作强为声色中取乎？老魔欲口吃唐僧，三魔欲瓶装行者，是疑其金丹为有形有象之物，而放着于幻身，以随身阴阳二气瓶装人矣。\n“阴阳瓶”，即功家呼吸阴阳之说，乃后天之气，贯穿一身血脉营卫、五脏六腑，一呼通天根，一吸通地户，一昼一夜，周身一转，暗合周天度数，故内有七宝八卦，二十四气。必用三十六人抬者，《坤》阴六六之数，纯明之物也，此就幻身后天之气而言。至于法身先天之气，乃虚无中事业，全以神运，不假色求。一切盲师，误认后天呼吸之气，自欺欺人，学者若不识真假，一惑其言，入于死地者，往往皆然。佛云：“若以色见我，以声音求我，是人行邪道，不得见如来。”妖魔道：“猴儿，今已入我宝瓶之中，再莫想那西方之路。”岂不提醒一切？乃世之迷徒，犹有入其术中，固执不解，一听其言，便行其事，予圣自雄，恃其本事。或坐守中央，聚气于黄庭穴；或周围轮转，用力于八段锦；或上下盘绕，升气于三关窍。如此等类，不可胜数，皆是大火坑中作事业，毒心肠上用功夫。弄得君火相火一时俱发，火气攻心，自不由主，千思万想，忽上忽下，无可如何。到得此时，由后想前，自悔脚跟不实，误认邪师，枉费辛苦，本欲证真正果，不期倾了性命，自作自受，于人何尤？夫金丹大道，乃他家不死之方，可以救命，可以救急。今不求他家，而在一身妄作招凶，大道凄怆，尚可言欤？"}]}
{"conversation": [{"input": "", "output": "“行者忽想起菩萨所赐救命毫毛，欲取下救急。”此乃解悟前非，知的别有他家不死之方，可以救急，不必在一身作功夫矣。他家之方为何方？乃人己相合之方，彼此扶持之方。“拔下脑后挺硬毫毛，变作钢钻、竹片、绵绳，照瓶子底下‘嗖嗖’一顿钻，钻成一个孔窍，透进光来。”是离其高而就于下，去其刚而变为柔，借假求真，有人有己，有刚有柔。钻窍钻到此处，搜理搜到此处，则真知灼见，虚室生白，神明自来，可以得真造化，而出假造化，不为后天阴阳所拘矣。此提纲“心猿钻透阴阳窍”之妙旨。夫人特患不能钻透阴阳之窍耳，果其钻透，高人一头，不特有以知真，而且能以识假。于此可知，装人者，终归空亡；虚心者，当下脱难。“老魔道：‘这瓶子空者，控也！’行者道：‘我的儿，搜者，走也！’”邪正分明，真伪显然，是在神而明之，存乎其人耳。彼不识其真，在出恭臭皮囊上作活计者，装什么人，岂不愧死！\n“行者喜喜欢欢，径转唐僧处，将变钻风，陷瓶儿里脱身之事，说了一遍。道：‘今得见师父，实为两世之人。’”盖言金丹大道，至尊至贵，万劫一传，虽赖自己钻研，尤要明师指点，若遇真师，一了百当，立跻圣位，即所谓“附耳低言玄妙旨，提上蓬莱第一峰”。亦即三丰“自从咬破铁丸子，三十六宫都是春”之意。可知度引之恩师，实是重生之父母，誓必成道以报大恩也。\n噫！非知之艰，行之惟艰。知而不行，犹如不知，何贵于知？故长老道：“你不曾与他赌斗么？”又云：“不曾与他见个胜负，我们怎敢前进？”言知之贵于行之也。夫金丹之道，真履实践之道，非空空无为所能了事。足色真金，须从大火里炼出；圆明本性，还向艰难处度来。无火不见金之真，无难不现性之明。诗中“生就铜头铁脑盖，幼年曾入老君炉。百炼千锤不坏，唐僧预上金箍”等语，最是妙谛。老魔道：“什么铜头铁脑盖，看我这一刀一削，便是两个瓢。”是直以一空毕其事，此便是识不得真心实用。故大圣道：“这泼妖没眼色，把老孙认作个瓢头哩！”夫真心实用，空而不空，不空而空，一本散而为万殊，万殊归而为一本，分之合之，变化无端，全在法身上用功夫，不于幻身上费机谋，故能迎魔之口，入虎穴而探虎子。彼世之见魔开口，走在草里听梆声者，适以散火，买个寿器送终而已，其他何望？古今来谈空利口伤人之辈，皆以为大道无修无证，一空其心，即可了事，殊不知心空在修，不在于说。"}]}
{"conversation": [{"input": "", "output": "“小妖道：‘孙行者在你肚里说话哩！’老魔道：‘怕他说话！有本事吃了他，没本事摆布他不成？’”是直以摆布说话为空心之本事。若以说话为本事，则是呕吐其心矣。呕吐其心，使心用心，不能空而反生根，如何呕吐得出？既不能出，如何能空？更有一等无知之徒，打禅搬运，废寝忘食，亦谓空心。吾不知如何能空，其必饿杀其心乎！此等之徒，皆是吃了昧心食，着空妄想，怎得完成大道？曰：“甚不通变”，曰：“你不知事”，真乃固执而不知通变者也。\n噫！修丹之法，有体有用，有药有火，所以革故鼎新，会三家而归一家，岂是空空无为之事乎？若只空空无为，假者如何去？真者如何成？“行者道：‘老孙保唐僧取经，从广里过，带了个折叠锅儿进来煮杂碎吃。将你这里边的肝、肠、肚、肺，细细受用，还够盘缠到清明哩！’”是折叠肝肺之杂项碎琐，勾消肚肠之盘曲牵缠，炼己待时，清明其心，空而不空也。曰：“三叉骨上好支锅”者，是会三家而归一家，猛烹急炼，熔化药物，不空而空也。曰：“老孙把金箍棒，往顶门上一搠，搠个窟窿，一则当天窗，二来当烟洞”者，一搠于上，二来于下，水火相济，虚实并用，诚明兼该，不空而空，空而不空也。“老魔吃酒，行者接吃，一盅二盅，连吃七八盅。”顺其所欲，渐次寻之也。“老魔放下盅道：‘好古怪！这酒常时吃两盅，腹中如火，却才吃七八盅，脸上红也不红！’”放下人心，自有道心，形色俱化也。“大圣在肚里发酒疯，妖怪疼痛难禁，倒在地下。”道心发现，人心自死也。\n噫！“虚心实腹义俱深，只为虚心要识心。不若炼铅先实腹，且叫守取满堂金。”死人心、生道心，以道心化人心，不老实而变成老实，何魔之不归真哉！\n诗曰：\n阴阳是否细钻研？才识此天还有天。\n真着实行神暗运，人心化尽道心圆。\n第七十六回　心神居舍魔归性　木母同降怪体真\n悟元子曰：上回结出金丹妙旨，欲虚其心，必先实腹矣。然欲实腹，必须虚心，虚心必先识心。既识其心，则虚人心，而实道心。虚实并用，人我共济，修道不难。故此回示人以识心，人我共济之火候耳。"}]}
{"conversation": [{"input": "", "output": "篇首“大圣在老魔肚里支撑一会，魔头回过气来，叫一声：‘大慈大悲齐天大圣菩萨！’”是直以予圣自雄为慈悲修心，此便不识其心。既不能识心，焉能虚心？不能虚心，焉能实腹？认假为真，枉费功夫矣。盖真心者，天地之心，非色非空，非有非无，因阴阳交感，从虚无中来者，是为外来主人公，非一己所产之物。故行者道：“莫费功夫，省几个字儿，只叫孙外公罢。”“那妖魔惜命，真个叫：“外公！外公！是我的不是了！’”以见保命之术，惟外来之真心为是，而我家一己之人心不是也。若识得真心，一得永得，会三家，合一家，大道有望，所谓“识得一，万事毕”者此也。但这个识一毕万之秘，若非真师口传心授，而欲私猜强议，妄贪大宝，试问这个铁馒头，如何下口？即嚼碎牙关，咬的出什么滋味？其曰：“我饶你性命，出来你反咬我，害我性命！我不出来，活活的弄杀你！”言下分明，何等醒人？\n三魔使激将之法，欲哄行者出外赌斗。行者恐妖精反复，要两全其美，以见真心用事，不偏于阳，不偏于阴，大小无伤，两国俱全，光明正大，而非若人心之用机谋也。“绳儿一头挂着妖精心肝，自己拿着一头，拴个活扣，不扯不紧，扯紧就痛”，内而阴阳混合，勿忘勿助，一而神也；“妖精鼻孔里迸出行者，行者见了风，就长三丈，一手扯着绳儿，一手拿着铁棒”，外而执中精一，有体有用，两而化也。“行者跳到空阔山头，双手把绳尽力一扯，老魔心痛，往上一挣，复往下一扯。”此内外一气，刚柔相当，有无俱不立，物我悉归空。所谓百日功灵，曲直而即能应物；一年已熟，潜跃而无不由心。真心之为用，神哉！妙哉！\n无如道不远人，人自为道而远人。迷徒多以人心为道，悬虚不实，终久四大落空，入于土坑。原其受害，皆由以心拴心，以心哄心，放去真心，而又算计伤心，真是十分无礼，于理上不通。彼拴心者，不过欲割断外边之放心耳。殊不知能割断外边放心之心，不能割断内边拴心之心，拴心之心更且恶于放心。放心已为害，既以拴心断之；拴心为害，亦将求放心解之乎？"}]}
{"conversation": [{"input": "", "output": "噫！求之拴心，心一拴而恶心不好；求之放心，心一进，而又不肯出。内外俱心，如欲解脱，却难却难！然解脱亦容易，是在能实实修道，决不敢假，则真心自现，人心自无。识心虚心，而心神居舍，魔归于性矣。彼一切棺材座子，专一害人，误认死心，在脓包上作活计者，岂知的他家有不死之方在耶？若识他家不死之方，是大本已立，正当静观密察，努力前行，完全大道，不可稍有懈怠者。乃唐僧师徒收拾行李马匹，在中途等候，未免火候不力，虽能化去自大之心，犹未变过张狂之意，终是机谋求尽，未到老实之处，如何过得狮驼岭境界？此二魔不伏气之所由来也。“二魔领三千小妖，着一个蓝旗手传报。”此传报，《观》卦也。《观》 者，上《巽》下《坤》。“二魔”，上《巽》之二阳爻；“一个蓝旗手”，上《巽》之一阴爻；“三千小妖”，下《坤》之三阴爻。其为风地《观》乎！观者，以中正示人也。二魔叫孙行者与二大王交战，是妄意无忌，中正何在？行者道：“必是二魔不伏气”，堪为确论。独是欲化妄意，而归于中正，非空空一戒可能。若以一戒而欲强制其意，不但不能伏气，而且有以助气。八戒不能抵妖，其被卷也宜矣。夫取经之道，有火候，有功用，不知要受多少苦恼艰难，而后真经到手。行者叫八戒受些苦恼，是欲神观觉察，而戒慎乎其所不睹，恐惧乎其所不闻也。然戒慎恐惧，不是着意执相之观，必也临事而惧，好谋而成，有戒有行，刚柔相济，方为得法。\n“行者变蟭蟟，钉在八戒耳朵根上，同那妖到了洞里。”蟭蟟者，有光之物，是神观默运，戒之而欲行之也。“众妖捆住八戒至池塘边一推，尽皆转去。”此由风地《观》，棾而倒转为地泽《临》棽也。池塘为《兑》泽，八戒为《巽》木，《巽》推转为《兑》，尽都转去，非《观》转为《临》乎？“像八九月经霜的一个大黑莲蓬”，即《临》“至于八月有凶”也。"}]}
{"conversation": [{"input": "", "output": "金丹之道，贵在于观，尤贵于临炉之观。临炉之观，是神观大观，两而合一，中正之观。一切执相之徒，错认张狂之意为真意，或静意，或守意，或用意，自负有道，不能临事而惧，好谋而成，动不动要散火，却是实事。盖以此等之辈，既不能神观，又不能大观，内无实学，外有虚名，是亦“童观”、“窥观”焉耳，其他何望？更有一等呆子，口道德而心盗跖，头巾冠而腰钱囊，明装老实，暗攒私房。试思“阎王注定三更死，谁敢留人到四更？”若大限来至，虽有钱钞，买不得生死之路，焉知可怜几年积来的零碎银钱，究被他人尽有，岂不为明眼者哈哈大笑乎？此仙翁借行者吓诈八戒，现身说法，以示只悟其戒，不能济事，必须有戒有行，方能成功。已是借戒行两用之说，打出三四层门，不知打杀多少无主意之小妖矣。\n“二魔、行者，内外狠苦相持，八戒不来帮，只管呆呆的看着。”以戒为体，以行为用也。“二魔卷了行者，八戒道：‘他那手拿着棒，只消往鼻子里一搠，就够他受用了。’”此神观妙用，执中之谓也。“行者把棒往鼻孔里一搠，鼻子甩开，行者一把挝住，随手跟来。”此大观妙用，精一之谓也。大观、神观，两而合一，有戒有行，精一执中，《临》、《观》妙用，正在于此。“八戒拿耙柄走一步打一下，行者牵着鼻子，就似两个象奴。”以戒为行，以行全戒，性情相合，金木相并，张狂之意，不期化而自化，不期诚而自诚矣。“行者备言前事，八戒自知惭愧。”假意去而真意现，妄心除而道心生，外而戒行两用，内而心意相合，不老实而变老实，提纲所谓“木母同降怪体真”者即此。\n夫怪体归真，是已化假心意而归真心意，正可以过狮驼岭之时，何以又有三魔之不伏气乎？特有说焉，心意虽真，若于后天气质之性未化，则气质一发，真心意仍化为假心意。宜其三魔不伏气，大魔二魔听三魔调虎离山之计，要捉唐僧也。然究其三魔不伏气者，乃唐僧误认心意为真，不能戒慎恐惧，努力前行，在坡前等候魔送。自调、自离、自捉、自不伏气，与魔何涉？\n“三十个小妖安排茶饭”，五六《坤》阴之数。“十六个小妖抬轿喝路”，一阴来《姤》之候。“众妖请唐老爷上轿”，阴气伤阳之象。“三藏肉眼凡胎，不知是计。孙行者只以为擒纵之功，降了妖怪，却也不曾评察。即命八戒将行李捎在马上，与沙僧紧随，他使铁棒向前开路，顾盼吉凶，真假相混，邪正不分，已入妖魔术中矣。”"}]}
{"conversation": [{"input": "", "output": "噫！一时不谨，真心意已变为假心意，心意有假，着于食色，而真性亦化为假性，真者全昧，假者皆起。其曰：“那伙妖魔同心合意的侍卫左右。”又曰：“一日三餐，遂心满意，良宵一宿，好处安身。”非假心意动食色之性乎？当斯时也，虽能心知神会，而见得有许多恶气，其如妖计在前，而识见在后，阴盛阳弱，正不胜邪。“三魔与三僧，舍死忘生苦战。众小妖把唐僧抬上金銮殿，献茶献饭，左右旋绕。长老昏昏沉沉，全身失陷。”大道已坠迷城，可不畏哉？\n诗曰：\n定意虚心下实功，虽然得入路岂通？\n消除气质方为妙，稍有烟尘道落空。\n第七十七回　群魔欺本性　一体拜真如\n悟元子曰：上回言心意归真，若不能伏后天气质之性，终为顺行造化所拘矣。故此回指出诸多旁门，不能变化气质之害，叫学者弃假悟真，期必归于真空妙有之地，为极功也。\n篇首“三个魔头，与大圣三人争持，将三人拿进城内，捆在一处，三个魔头同上宝殿，将唐僧推下殿来”。是言旁门外道用心用意，以假乱真，以邪混正，纵其后天气质之性，而昧其本来天命之性，即提纲“群魔欺本性”是也。曰“群魔”，则非三魔而已。旁门三千六百，外道七十二家，虽门户不一，总是着空着色，与夫色空并用，三个门头该之。千魔万魔，总是群魔，群魔总是三个魔头统领之。群魔兴妖作怪，欺本性而阻学人，大道已坠迷城。当此之时，唯上智者能以辨的真假，不为伪学所惑。至于中下之流，未有不受其害者。故“长老哭道：‘我贫僧怎么得命！’八戒、沙僧也一齐痛哭，惟行者笑道：‘师父放心，兄弟莫哭，凭他怎的，决然无伤’”。\n古仙云：“道法三千六百门，人人各执一苗根。要知些子元关窍，不在三千六百门。”盖元关一窍，为众妙之门，乃生仙生佛之根，不着于有无等相。一切旁门，认一身有气有质之物，或用力量而搬运做作，或用智谋而采战烧炼，自谓得妙，妄想服丹，以此度人。学者若不明其中利害，一入笼中，热心热肠，即便下手，如上蒸笼，干柴架烈火，未有不剥烂肢体而陨命者。若是真正聪明之人，不入笼中，先看看笼中之物，冷淡心肠，没有火气上锅，方不损命。\n“变冷风”者，示其高见远虑，在笼外而不上火气；“变黑苍蝇”者，示其晦暗无知，在笼中而多受闷气。其曰：“冷还好捱，若热就要伤命。”可谓提醒一切夯货矣。然既知此闷气，须要出此闷气；欲出此闷气，须要脱此闷气之根。不复上蒸笼，揭开笼头，抖假收真，层层解放，徐缓而行，不得急欲见功，冒然下手。故行者道：“莫忙！莫忙！”盖以金丹大道，有药物、有火候、有功用，毫发之差，千里之失。"}]}
{"conversation": [{"input": "", "output": "“念咒语放了龙神，又轻轻悄悄，寻着行李白马，请师父上马，八戒、沙僧随后，他向前引路。”凡以明大道，循次而进，放的假，方可寻得真，得的真，方可行的路，丝毫不容苟且也。然通衢大道，只有一条；曲径斜路，足有千万。处处梆铃，门门封锁，若不得真师口传心授，焉知何者是真？何者是假？真令人以向前不得，退后不能。除是上智神人，能以跳出笼罩，其余凡夫俗子，实难逃命。若欲强逃，无路可通，犹如作贼爬墙，究是黑夜生活，出此入彼，如何出得妖魔之手？“不是脱根救，仍是上笼蒸”，却是实言。\n夫不能脱根救，仍复上蒸笼者，特以绝不似道者，只可以笼中下，而不能笼上智。至于似道而实非道者，不但中下者而受其捆绑，即上智者亦无不入其术中。“锦香亭”，色空俱有之处；“铁柜”者，内外不通之象。“把唐僧藏在柜里”者，内念不出，不着乎空也；“关了亭子”者，外物不入，不着于色也。世间一等作孽老魔，执心为道，抱住不放，误认人心中有稀奇之物，恐为外贼所偷，而随紧闭六门，静坐定心，外物不入，内念不出，自谓若能死的人心，即可生的道心，人心不来搅扰，却拿住道心，慢慢受用。这等不死不活，似是而非，不待蒸熟夹生而吃之谣言，易足惑人。以一盲而引众盲，遍传乱讲。纵有上智者，能以连夜里剿灭狮驼洞着空执相冒听之小妖，岂能剿灭狮驼国色空兼有冒传之老魔乎？性命大道，遭此大难，有识者，能不放声大哭哉？哭者何？哭其西方胜境无缘到，气散心伤可奈何。\n夫如来三藏真经，所以劝善也。后世无知之徒，反借如来真经门户，以假乱真，阻挡修行大路，误人性命，大失当年教外别传、紧箍念念归真之妙旨。“行者要且去见如来，备言前事，若肯把经与我，送上东土，一则传扬善果，二来了我等心愿。若不肯与我，叫他把《松箍咒》念念，褪下这个箍子，交还与他，老孙还本洞去罢。”是言真履实践，勇猛精进，见得如来，方能取的真经归来。若不到见如来之时，而真经未能取；若不到取得真经之时，而紧箍未可松。不得因旁门外道之魔障，而即念松褪箍，自走回头路也。盖以魔障是魔障，取经是取经，紧箍为取经而设，非为魔障而设。取经者，正事；魔障者，末事。岂可因末事而废正事？又岂可因末事而念松褪箍乎？"}]}
{"conversation": [{"input": "", "output": "“行者拜见如来，诉说狮驼城三个毒魔，把师父捉将去，求念松箍”等语，是已悟得因魔障而念松矣。如来笑道：“悟空少得烦恼，那妖精神通广大，你胜不得他，所以这等心痛。”言独悟一空，空即是色，便是生魔，而不能胜魔。“行者笑道：不与你有亲，如何认得？’如来道：‘我慧眼观之，故此认得。’”言观本于慧，色即是空，故能识魔，而不是亲魔。\n“混沌初分，天开地辟，万物皆生，飞禽以凤凰为长，凤凰又得交合之气，生育孔雀大鹏。孔雀出世之时，吃人最恶，如来修成丈六金身，也被吸去。如来剖开脊背，跨上灵山，封他做佛母孔雀大明王菩萨”一宗公案。以见凤凰交合，生育孔雀大鹏，先天变为后天。孔雀之吃人最恶，犹如大鹏之吃僧为魔。佛已修成丈六金身，犹不免于孔雀之吸，究之剖脊而出，跨上灵山，封为佛母大明王。是不以为冤，而反为恩，佛不得孔雀之吸，而不得上灵山。比之修道者，不遇魔障，不能困心衡虑，以固其志，魔障正所以为大修行人助力耳。故曰：“大鹏是与他一母，故此有些亲处。”既曰有亲，则魔障非魔障，是在人认得分明，打的过去耳。\n如来使行者与妖精交战，许败不许胜，“败上来，我自收他”者，顺其所欲，渐次寻之也。“行者将身一闪，藏在如来金光影里”，妙有而入真空也；“只见那过去、未来、现在三尊佛像，与五百阿罗汉、三千揭谛神，布散左右，把那三个魔头围住”者，真空而变妙有也。“文殊、普贤念动真言，青狮、白象泯耳归真。”一念纯真，心足意净，执象泥文、私猜妄议之念俱化，何着空执象之有？“如来闪金光，把鹊巢贯顶的头，迎风一幌，变作鲜红的一块血肉。”空即是色，色即是空，色空一贯，不妨真中而用假。“妖精叼他一下，佛祖把手往上一指，那妖翅膊上揪了筋，再飞不去，只在佛顶上，再不能远循。”以无制有，以有入无，有无不二，当时由假而归真。真中用假，由假归真，即色即空，非色非空，化气质而复天真，至简至易。即宣圣一贯之道，佛祖一乘之妙旨。真是慈悲中之狠人，真空中之大法。彼一切不知变化气质者，师心高傲，色空俱着，在血肉团心上做生活，冒听冒传，认假伤真，适以祭其口而已，其他何望？\n“佛祖收了妖精，大鹏咬牙说出唐僧在铁柜里”，无为之先，必须有为，借假求真也；“佛祖不敢轻放了大鹏，也只叫他在光焰上做个护法”，有为之后，必须无为，以真化假也。前后两段功夫，先有为而后无为，性命必须双修，一了性而一了命。有无兼该，性命双修，形神俱妙，与道合真，圆陀陀，光灼灼，净倮倮，赤洒洒，大丈夫之能事毕矣。"}]}
{"conversation": [{"input": "", "output": "噫！“锦香亭打开门看，内有一个铁柜，只听得三藏啼哭之声”，是打开色空之门户，叫人看假听真，不得弃真而认假；“降妖杖，打开铁柜，拽开柜盖，叫声师父”，是打开生死机关，叫人拽假寻真，当须借假而修真。“三藏放声大哭，叫徒弟”，此非三藏哭，乃仙翁大哭其邪说横行，足以害道；“行者把上项事细说一遍”，非行者说，乃仙翁细说与后世学人，平自辨别。仙翁一片慈悲心，跃然纸背。真假显然，若有能辨的真假者，则伪学难瞒，正道可知，急须离狮驼而找大路，以了性命，不容有缓者。结云：“真经必得真人取，魔怪千般总是虚。”一切在狮驼国兴妖作怪之辈，闻此而当猛省回头矣。\n诗曰：\n旁门曲径俱迷真，那个能知主与宾？\n教外别传微妙法，不空不色复元神。\n第七十八回　比丘怜子遣阴神　金殿识魔谈道德\n悟元子曰：上回示明一切旁门，着空执相，师心自用之假，指出即色即空之真，叫人于假中辨真矣。然世之迷徒，见“即色”二字，或疑于采取；闻“即空”之说，或认为寂灭。以讹传讹，欺己欺人，伤天害理，无所不至，非特不能永寿，而且足以伤生。故此回和下回，深批采取、寂灭之假，使学者改邪归正，积德修道耳。\n篇首“话说大圣用尽心机，请如来解脱三藏之难，离狮驼城西行”。是言大圣人修道，用真心而脱假心之苦难，去一己自高自大之气，而求他家不死之方也。但他家之方，系先天真一之气，自虚无中来者，非可于声色中求之。若在声色中求，是人行邪道，不得见如来矣。\n“月城中老军，在向阳墙下，偎风而睡。”分明写出在风月中采阳，妄冀长生，以假为真，如在睡中作事。岂知暗室亏心，神目如电，一入邪行，眼前即有雷公爷爷报应乎？吁！取经之道，乃圣贤仙佛心法之大道。迷徒不知，误采女子之经，谓取白虎首经，毁谤圣道，紊乱法言。分明原是比丘国，今改作小子城，以讹传讹，着于外假，遮幔内真，只在色相上着脚，不知向宥密中钻研，所谓“一者以掩蔽，世人莫知之”者是也。不知掩蔽真阳，但求采取假阴，顺其所欲，苦中作乐，此诚天地间第一件不明之事。若不请教求人，得师真诀，焉知得以生人之道而欲生仙者，皆是心君昏迷，邪行无道之事？"}]}
{"conversation": [{"input": "", "output": "说出“老人携一美女，进献国王，不分昼夜贪恣，弄得精神疲倦，命在须臾”。可见采战之事，本期永寿，反而伤生，未得于人，早失于我。此等迷徒，大坏良心，罔知自错，以一引十，以十引百，以百引千。不肯自思己错，更将错路教人，误他永劫在迷津。似这欺心，安忍用一千一百一十一个小儿心肝，煎汤作引？纵以忍心引之，叫作“小儿城”，是耶？非耶？曰：“昏君！昏君！”曰：“苦哉！苦哉！”曰：“专把别人棺材，抬在自己家里哭！”正以示心之昏而又昏，不知苦恼，自寻其死耳。\n夫出家人，修行第一，要行方便。若不顾行检，一味乱行，坏却天良，岂有坏天良而延寿长生者乎？此三藏闻之，所以滴泪伤悲，而直指为无道之事欤？行者道：“只恐他走了旁门，不知正道，以采药为真。待老孙以先天之要旨，化他归正，叫他绝欲养生。”噫！此可知矣，金丹之道，所采者先天真一无形之气，而非采后天男女有形之物。古人云：“若说三峰采战，直叫九祖沉沦。”其曰：“绝欲养生”，非采阴补阳之术也明矣。苟人于是顿改前非，悔过迁善，存一点阴德之心度人，岂不是南无救生药师佛，即时在黑暗中摄去鹅笼，救出小儿，得实果而无惊恐乎？古仙云：“一念之善，即是天堂；一念之恶，即是地狱。”提纲所谓“比丘怜子遣阴神”，其斯阴德之一念运用，能消无边之罪垢欤！\n金殿唐僧、国丈之论，一着于顽空，一着于采取。着于顽空，修性而实不知其性为何物；着于采取，修命而究不知其命为何事。均系不通大道，而冒听冒传者。故行者飞下唐僧帽来，在耳边叫道：“师父，这国丈是个妖邪。”何则？唐僧之顽空，执心为道，有人心也；国丈之采取，以色为道，无道心也。道心者，一心也；人心者，二心也。舍去一心之道心，用其二心之人心，随心所欲，或采取，或顽空，妄贪天宝，欲冀长生，总一昏心为之。\n“留住不放他去了”者，留心而不放心，有心也；“差锦衣官以礼求心”，师心而求放心，人心也。以心放心，以心求心，内外纯心，滋惑益甚。是欲方便，反撞出祸，如何是好？行者道：“若要好，大做小。”又云：“若要全命，师作徒，徒作师。”大者阳，小者阴，以大作小，阴阳颠倒，水火相济，造命之道，莫过于此。顺此者吉，逆此者凶。"}]}
{"conversation": [{"input": "", "output": "“八戒撒尿和泥，递与行者，行者扑作一片，自家脸上印个脸子。”以戒为体，以行为用，内外打成一片，大小无伤，两国俱全。三丰所云：“隔体神交理最幽，坦然无欲两相投”者，即此也。“念动真言，把唐僧变作行者模样，脱了他的衣服，穿上行者衣服。”真念一动，邪正分明，当下改头换面，而全身俱化矣。“行者却将师父衣服穿了，捻诀念咒，变作唐僧嘴脸。”狠心一发，随机应变，即可彼此扶持，物我同源矣。\n这个天机，皆系真着实用，非色非空，非心非佛，有道有德，廓然大公，毫无私见之先天大法。彼不知真空妙有，在色相中使心用心者，安足语此？而无如道高毁来，德修谤兴，世竟有入迷津而毁正道者，比比皆然。看读结语：“妖诬胜慈善，慈善反招凶”，不禁惨然泪下矣。\n诗曰：\n秉受天良赤子心，圣贤根本炼丹金。\n可叹采战邪行客，昧却良心向外寻。\n第七十九回　寻洞擒妖逢老寿　当朝正主救婴儿\n悟元子曰：上回言人心为害，不能积德而失德矣。此回叫人除去人心，改邪归正，积德而修德也。\n舜曰：“人心惟危，道心惟微。”则是道心之不可不有，而人心之不可不去也。比丘王问假唐僧要心肝作药引，此便识不得真假，认不得道心，而专在人心上作活计。故假唐僧道：“心便有几个儿，不知要得什么色样？”噫！心一而已，何至几个？心不可见，何至有色？盖以世人醉生梦死，日谋夜算，一日之间，千条百智，逐境迁流，随风扬波，不知有几千百样之心，岂仅几个而已乎？总而言之，一个黑心而已。一个黑心，即统诸般色样。仙翁恐人不知，借行者现身说法，剖腹剜心，以指其人心之所有，一个个检开与众人观看。特以不如是，而人不知其心之多也。\n“都是些红心、白心、黄心，悭贪心、利名心、嫉妒心、计较心、好胜心、望高心、侮慢心、杀害心、狠毒心、恐怖心、谨慎心、邪妄心、无名隐暗之心，种种不善之心，更无一个黑心。”吁！此等之心，俱是伤神损气，乱性丧命之药引，并无可延年益寿、保命全形之药引。迷徒执心为道，其即此等之黑心乎！以此等心修道，能乎？否耶！观此而求药引之心，便是黑心。以黑心求多心，则心愈多而道愈远，头上安头，枝外生枝，吾不知将何底止矣。\n“大圣现了本相，道：‘我和尚都是一片好心，惟你国丈是个黑心。’”言以人心作药引者，不但不识心，而并不识黑心。识得黑心，方现好心；认得好心，方知黑心。若认不得真假，必至以真作假，以假作真。其曰：“无眼力。”情真罪当，何说之辞？由是推之，人心且无真道，而况乎采取邪行，欲求得命，岂不昏死！"}]}
{"conversation": [{"input": "", "output": "“国丈见是大圣，不敢与战，化道寒光，带去妖后。”此乃真心一现，邪道当灭之时。故众臣寻出昏君奏道：“主公！主公！感得神僧到此，辨明真假。那国丈是个妖邪，连美后亦不见矣。”一经资治，弃暗投明，真假判然，可以识得当年旧主人。始知强制人心之为假，采取邪术亦不真也。唐僧道：“我这臊脸怎么见人”，即古人“始悔从前颠倒见，枝枝叶叶尽成差”也。唐僧复了原身，国王含羞吐实，施大法力，剪除妖邪，所不容已者。\n“柳枝坡”，喻柳巷之枝叶；“清华洞”，比烟花之洞黑。“九叉头”，九鼎女鼎也；“杨树根下”，女子之经元也；‘左转三转，右转三转”，前三后三，女子之月经也。“两手齐扑树上”，男女以形交也；“连叫三声开门”，弄三峰而采取也。“行者到里面，见光明霞彩，亦无人烟。”是明示为妖邪所居之地，而非正人君子所到也。“老怪怀中搂着个女子，齐道：‘好机会，却被那猴头破了。’”以见御女采取之徒，欺世害人，不思自己之丧德，反忌正人之破事。“好机会”三字，写出邪道中迷徒口吻，曲肖其形。“八戒筑倒杨树，行者赶出妖怪，忽来南极老人。”可知弄邪道者死期即至，有戒行者长生可望也。“寿星道：‘望二公饶他。’行者道：‘不与老弟相干，为何来说人情？’”言顺人情欲，难以永寿，而人情不可说。寿星道：“他是我的一副脚力，走将来成此妖怪。”言有大脚力，即足延年，而脚力不可失也。若有知者，急须回头，转身之间，而脚力即得，拐杖可离。无如世之迷徒，不肯回头者，何哉？此仙翁不得不又于比丘国，当朝众人触目之地，现相化凡，以大震其聋聩也。\n“行者一棒打死美人，原来是个玉面狐狸。”此乃状美人如狐狸，而非狐狸是美人。狐狸性淫，而善于迷人，以是为喻者，写其美人之妖也。奈何迷人反以是为美，吾不知美在何处？想无知妄行之徒而行“采取”之术，其亦采取狐狸之精耳。采狐狸则必所化为狐狸，结胎所结者亦狐狸，脱胎所脱者亦狐狸。一狐狸，而无一不狐狸，内外狐狸，全身狐狸，是人形而变为毛团矣。故仙翁曰：“可怜倾城倾国千般笑，化作毛团业畜形。”真堪绝倒！“八戒把个死狐狸，掼在鹿面前，道：‘这可是你的女儿么？’那鹿似有眷恋不舍之意。”写出采战之徒，迷而不悟，虽死在面前，犹有认假为真，而不肯回头者，岂不可畏可悲？"}]}
{"conversation": [{"input": "", "output": "夫采战之术，千门万户，不可枚举，总以采取为事。曰：“索性都扫个干净，免得他年复生妖”者，扫其一而其余可类推矣。“行者扯住国王道：‘这鹿是你的国丈，你只拜他便是。’指狐道：‘这是你的美后，你与她耍耍儿去。’”骂尽世间采战之辈，拜邪师者，不过是拜丈人；御女子者，不过是御狐狸。畜心奋行，耍耍儿罢了，其他何望？说到此处，昏昏无知者，能不羞愧无地，感谢天恩，而自知赤子之心不可失乎？吁嗟！“一局棋未终，业畜走去”者，明示人生在世，而光阴有限；“若还来迟，此畜休矣”，指出急须回头，而莫待命尽。“扶病延年，精衰神败，不能还丹”，休叫晚年遗后悔；“与吃三枣，后得长生，皆缘于此”，须在后生早下功。色欲少贪，阴功多积，示修仙道修人道；将长补短，足以延年，未修大道且修心。\n“举国敬送真僧”，已知今日才为是；“空中落下鹅笼”，方晓从前俱是差。“各家认出笼中小儿，喜喜欢欢抱出，叫：‘哥哥！’叫：‘肉儿！’跳的跳，笑的笑”，家家有宝须自认，莫要当面错过；“都叫：‘扯住唐朝爷爷’，无大无小，若男若女，抬八戒，扛沙僧，顶大圣，撮三藏”，人人天良不可无，必须认真修持。“传下形神，顶礼焚香。”全以神运，不假色求，利己利人，圣贤慈悲之道在是。故结曰：“阴功救活千人命，小子城还是比丘。”吾愿采取闺丹者，速于此中救出笼中小儿，万勿被持拐杖之老人作药引可也。\n诗曰：\n邪行扫去有生机，坏却天良何益之？\n大道光明兼正大，人人细辨认亲儿。\n第八十回　姹女育阳求配偶　心猿护主识妖邪\n悟元子曰：上回结出色欲少贪，阴功多积，凡百事将长补短，足以祛病延年，是叫人不可疑于外之采取，贪色欲而损阴德矣。然色欲之根，在内而不在外，由己而不由人。必须对景忘情，遇境不移，内外皆空，绝无一点妄念，方为极功。否则，仅能离去外之色欲，而不能断去内之色欲，祸根暗藏，姑息养奸，稍有懈怠，假陷其真，莫知底止，而无可救矣。故此回和下三回，细演内色为害之烈，使学者防危虑险，谨慎火候，去假救真，复还当年绝无色欲之本性耳。"}]}
{"conversation": [{"input": "", "output": "篇首“比丘国君臣黎庶，送唐僧四众出城，有二十里之遥，三藏勉强辞别而行”，是已绝去外之色欲矣。然云勉强，非出自然，虽能绝去外之色欲，未能绝去内之色欲，则见景生情，因风起浪，以外动内，由内招外，内外相攻，大道去矣。故“三藏缓观山景，忽闻啼鸟之声，又起思乡之念。”原其因声色而起妄念者，皆由不能放心之故。不能放心，即是不能死心。不能死心，声色之念，出入无时，神昏性昧，与道相隔，焉能到的西天、取得真经？故行者道：“师父你且放心前进，再莫多忧。古人云：‘欲求生富贵，须下死功夫。’”沙僧道：“只把功夫捱他，终须有个到头之日。”下死功夫，是能放心而死心矣。能放心而死心，便是“只把功夫捱他”，焉有不到西天之理？唐僧不知放心死心之妙谛，不明“功夫捱他”之玄机，弃明入暗，以松林为清雅之境，以花卉为可人情意，认假作真，歇马坐下，四大无力，未免祥云瑞霭之中，有一股子黑气，咕嘟嘟的冒将上来矣。\n古仙云：“大道叫人先止念，念头不止亦徒然。”但念有正念，有邪念，止者，止其邪念也。正念者，道心之发焕，属于真性；邪念者，人心之妄动，属于假性。若不明其心之邪正、性之真假，欲求见性，反而昧性；欲求明心，反而多心；欲求止念，反而起念。故“三藏明心见性，讽念那《多心经》。忽听的嘤嘤的叫声‘救人’也”。此声非外来之声，乃三藏念中忽动之声，念一动而身即为念所移，色亦随念而起。故“那长老起身挪步，附葛攀藤，近前视之，只见那大树上绑着一个美貌女子”。此女子非外之女子，乃三藏念中结成之色相，色相在内，真为假理，则元阳即为声色所育、所求，顺其欲而为配偶矣。故仙翁于此处提醒人道：“咦！分明这厮是个妖怪，长者却不认得。”不认得，则必以假作真，以妄念为善念，以妖怪为菩萨，以救妖怪为慈悲矣。"}]}
{"conversation": [{"input": "", "output": "何以女子上半截使藤葛绑在树上，下半截埋在土里乎？此《离》卦之象也。《离》卦楀外阳内阴，在八卦则为中女，属火。火生于木，故女子上半截绑在树上；火又地二所生，故下半截埋在土里。《离》在人属心，心出入无时，有象于鼠。《离》上下二阳，属金，金色白，故为金鼻白毛老鼠精。《离》自《坤》出，故为地涌夫人。人心中有识神居之，识神借灵生妄，故为灵山脚下老鼠精。因偷吃如来香花宝烛，又为半截观音。所可异者，《离》中一阴为真阴，何以作妖？盖《离》中一阴，一名姹女，一名流珠，因其转旋不定，无有宁时。故《参同》谓“河上姹女，神而最灵”。又谓：“太阳流珠，常欲去人。卒得金华，转而相因。”特此《离》中一阴，有制则成真灵，而为姹女；无制则成假灵，而为妖女。声色之念，从识神假灵中出，虽姹女而变为妖女矣。既为妖女，而错认为菩萨，则必为妖所迷，邪正相混，是非不分，阴柔无断。声色之念，忽起忽灭，随撇随生，未免撇而又想，正不胜邪，一步一趋，常与声色为伴。元阳为姹女所育，纵外无奸情之事，也要问个拐带人口罪名，怎得干净？如此修道，外君子而内色鬼，欲往向前，反成落后，故不觉入于蹇难之境矣。\n“镇海寺”者，《蹇》卦之象也。《蹇》卦 上《坎》下《艮》。《坎》为水，其德险，海之象；《艮》为山，其德止，镇之义。“一口铜钟，扎在地下”，象《艮》上实而下虚。“上边被雨淋白”，上《坎》水也；“下边是土气上的铜青”，下《艮》土也，皆形容《蹇》卦之象。然《蹇》者，虽是有难不能前进之义，其中又藏济蹇之道。故《传》曰：“蹇，难也，险在前也。见险而能止，知矣哉！”“前边狼狈”者，即险在前也；“后边齐整”者，即见险而能止也。“唐僧恐狼虎妖怪伤人，叫徒弟请三徒进内，行者在后边拿着铁棒，辖着女子。”俱是见险能止之大智大用。见险能止，是识得妖怪，心中明白，能以护主。虽与妖怪为邻，而不为妖怪所伤，才是真佛法，真慈悲，真僧人。彼唐僧以妖精为菩萨，和尚以三徒为妖怪，以妖精为粉面者，适以招险而已，焉能止险哉？\n诗曰：\n欲念幽独作祸殃，些儿昏迷盗元阳。\n神明觉照能识得，虽有蹇难亦不妨。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第八十一回　镇海寺心猿知怪　黑松林三众寻师\n悟元子曰：上回声色之念一动，真假相混，大道阻滞，入于患难之境矣。此回细写遇蹇受病之因，叫学者于真中辨假，假中寻真，追究出以假陷真之故耳。\n篇首“镇海寺众僧，一则是问唐僧取经来历，二则是贪看那女子，攒攒簇簇排列灯下”。取经来历，自有来历，非贪看女子即是取经来历。既问取经，又贪看女子，邪正不分，是非罔辨，是以镇海寺为女子之闺阁，以天王殿为妖精之睡铺。色欲牵绊，四大无力，受病沉重，起坐不得，怎么上马？误了路程，信有然者。其曰：“僧病况疗难进步，佛门深远接天门。有经无命空劳碌，启奏当今别遣人。”真实录也。原其故，皆由“不曾听佛讲经，打了一个盹，往下一失，左脚下踩了一粒米，下界来该有这三日病。”“左”者，错也；“粒米”者，些子也。不曾听佛讲经，即是打盹昏昧，便致脚下行持有错，稍有些子之错，即致三日之病。彼贪看女子而动色欲者，其病宁有日期乎？既知其病，当先治其病。治病之道，莫先知其色妖能以伤人，为害最烈。\n“三日，寺里不见了六个和尚，不由的不怕，不由的不伤。”怕之伤之无益于事，当思所以降之。降妖之法，非可于一己求，须要知的别有他家不死之方，能以与天争权，窃阴阳，夺造化，得一毕万，独自显神通，妖精不难灭。说到此处，一切不识妖精之众僧，当必暗中点头；受症之病汉，亦必燥气顿化。“真个‘渴时一滴如甘露，药到真方病即除’。”其曰：“这凉水就是灵丹一般，这病儿减了一半”，不亦宜乎？病儿减了一半者，知其色欲之为病也；病儿犹有一半尚存者，还求去其病根也。病根在于一念之间，须要慎独。慎独之功，戒慎乎其所不睹，恐惧乎其所不闻也。\n“吹出真火，点起琉璃灯。”神明内照也。“变小和尚口里念经，等到二更时分。”以逸待劳也。“忽闻的兰麝香熏，环珮声响，即欠身抬头观看。呀！原来是一个美貌佳人。”莫显乎隐，莫见乎微，静中色念忽来也。“妖精戏弄行者，哄行者后园交欢。”邪正相混，邪念乱正念也。当此之时，不识妖精之愚僧，都被色欲引诱，所以伤了性命。惟明眼者，知得是妖精，不为色欲所惑，趁时下手，而能与妖争闹也。但大圣精神抖擞，棍儿没半点差池，宜其当时殄灭妖精，何以又中左脚花鞋之计乎？"}]}
{"conversation": [{"input": "", "output": "“左”者，错也。“花”者，有色之物。“鞋”者，护足之物。夫色妖不自来，由念动而来之。修真之道，必须刚柔两用，内外相济。内用柔道，防危以保真，外用刚道，猛力以除假，方能济事。若只顾外而不防内，纵外无半点差池，其如内念变动不测，此念未息，彼念又起，我欲强御其色，而念即着色，虽真亦假，不但不能除假，而反有以陷真。妖精脱左脚花鞋愚我，皆由我之遇色着念致之，出乎尔者反乎尔。\n“妖精化清风，把唐三藏摄将去，眨眨眼，就到了陷空山无底洞。”一脚之错，脱空如此，其错宁有底止乎？故行者打八戒、沙僧，沙僧道：“无我两个，真是单丝不线，孤掌难鸣。”又曰：“打虎还得亲兄弟，上阵须叫父子兵，望兄长且饶打，待天明和你同心戮力寻师去也。”说出同心戮力，才是刚柔两用，内外相济之道。明理明到此处，察情察到此处，可知独特其刚，无益于事，人我扶持，方能成功。从此出蹇地而去寻真，则真可寻矣。寻真之道，先要知假，假藏于真之中，真不在假之外。真假之分，只在一念之间，念真则无假，念假则失真。此三徒不得不于黑松林旧路上找寻去也。\n黑松林为唐僧动念招妖之处，病根在此，陷真在此。“还于旧路上寻”，寻其病根也。病根在于一念着声色，是病根在念，不在声色。“行者变三头六臂，手里理三根棍，劈里啪啦的乱打。”或疑其陷真由声色而陷，未免执声色，而在声色中乱寻矣。故山神道：“妖精不在小神山上，但闻风响处，小神略知一二，他在正南下，离此有千里之遥，那厢有一山，叫作陷空山，山中有个洞，叫作无底洞，是那山里妖精到此变化摄去也。”说出千里之遥，到此变化摄去，可知声色之妖，因念而来，念不动而妖不生，乃系自失自陷，自落无底，于声色无与！修行者听得此言，能不暗自心惊乎？惊者何？惊其一念之差，千里之失，即便陷空无底，去道已远，急须鉴之于前，成之于后，离去一切尘情，万缘皆空，再打听端的可也。\n诗曰：\n有蹇能止在心知，颠倒阴阳只片时。\n不会其中消息意，些儿失脚便难医。\n第八十二回　姹女求阳　元神护道\n悟元子曰：上回言声色之念，变幻不测，最难遏止，若防闲不切，便陷真无底。故此回示学者，于事之有济中，预防其不济；于事之未济中，急求其有济也。"}]}
{"conversation": [{"input": "", "output": "《悟真篇》有云：“虚心实腹义俱深，只为虚心要识心。不若炼铅先实腹，且叫收取满堂金”，即此回之妙旨。修真之道，虚心、实腹两般事业。能虚心，则能防险而无人心；能实腹，则能存诚而有道心。然虚心者，实腹之要；实腹者，虚心之本。虚心、实腹，两不相离，或先虚心，而后实腹；或先实腹，而后虚心。所谓先实腹者，为虚心之本也。\n篇首“八戒跳下山，寻着一条小路，依路前行，有五六里远近，忽见两个女妖，在井上打水”。此《既济》之象也。八戒属木火，具有《离》象。井中有水，《坎》之象。两女妖，《坎》上下二阴爻之象。“八戒跳下山”，《离》在下也；“两女妖在井上打水”，《坎》在上也。上《坎》下《离》，椶则为《既济》。《易·既济》卦辞曰：“初吉，终乱。”女妖头戴顶一尺二三寸高的篾丝髻，甚不时兴。”曰“甚不时兴”者，时兴过了，即既已济之时也。髻为束发整齐之物，即“初吉”之义；髻而至篾丝，即“终乱”之义。《大象传》曰：“水在火上，《既济》，君子以思患而预防之。”盖言能思患预防，虽既济，不失其初济之时，初吉则终吉，而不至于终乱。八戒叫妖怪，又手无兵器，是人心不虚，不能预防其患，故受妖精之打。行者道：“温柔天下去的，刚强寸步难移。”又以杨木性软受福，檀木性硬受苦为喻。八戒听行者之言，撒钉耙在腰，变化再去，叫妖怪为奶奶，即套得妖怪实话，是能预防其患，虚心而得实腹矣。能预防其患，虚心即能实腹，而终吉；不能预防其患，心不虚而腹即不实，则终乱。此虚心实腹之验。但既济须要预防其不济，未济还当用功以致济。\n“陡崖前有一座玲珑剔透山”，《坎》卦上下俱空之象；“山前有一架三檐四簇的牌楼”，《离》卦上下二奇中一偶之象。《离》上《坎》下，椷火水《未济》之卦也。“一块大石，约有十余里方圆，正中间有缸口大的一个洞儿，爬的光溜溜的。”仍取《离》中虚之象。“洞儿深的紧”，仍取《坎》阴陷之象。“行者叫八戒、沙僧拦住洞口，自己进去，要里应外合。”此内外相济，防患之切，戒备之至，得其刚柔虚实之妙用矣。能刚能柔，能虚能实，于是除假救真，未有不知意者。何为假？人心是也。何为真？道心是也。人心具有识神，道心藏有元神。用人心，则识神借灵生妄而陷真，是火上升而水下流，顺其所欲，从上头往下钻，顺钻也，其钻易；用道心，则元神除邪扶正而护道，是水上升而火下降，逆其所欲，从底下往上钻，逆钻也，其钻难。"}]}
{"conversation": [{"input": "", "output": "“若是造化高，钻着洞口儿，就出去了；若是造化低，钻不着，还有个闷杀的日子。不知可有本事钻出哩？”本事为何事？即顺而止之之事。顺而止之者，顺其所欲，渐次导之也。顺其所欲者，所以取彼之欢心，以为我用，于杀机中盗生机耳。人心之欲，无所不至，其欲之甚者，莫过于酒色。酒能爽口，色能欢心，喜酒爱色，为酒色所迷，自伤性命者，天下皆是也。然酒自习染中来，属于外，其根浅，其喜缓。色自阴阳中来，属于内，其根深，其爱切。爱色之心，更甚于喜酒也。因其喜酒根浅，故顺其所欲，变蟭蟟虫，飞入喜花之下，喜花儿散，为妖精所见，难以入腹。若强制之，不过掀翻桌席，摔碎盘碟而已，何济于事？因其受色根深，故顺其所爱，变红桃，于色中取事，而妖精莫测，得以入腹，进于幽隐之处。去其彼之所爱，以易其所不爱，遂其我之所爱。\n“妖精道：‘孙行者，你千方百计，钻在我肚里怎的？’行者道：‘不怎的，只是吃了你的六叶连肝肺，三毛七孔心，五脏都掏净，弄作个梆子精！’”先实腹而后虚心，实腹所以为虚心计也。“行者在肚内，就抡拳跳脚，支架子，理四平，几乎把个皮袋儿捣破了。那妖精忍不住疼痛，倒在尘埃。”虚之实之，实之虚之，虚实并用，则心死而神活，是谓元神护道而不昧矣。故妖精道：“我肚里已有了人也，快把和尚送出去。”人之本来，只有一心，并无二心。一心者，道心；二心者，人心。送去心之所爱，而人心虚矣。人心虚，则道心实，只有一心，并无二心矣。“妖精一心惜命，只得挣起来把唐僧背在身上，拽开步往外就走。”取将《坎》位心中实，点化《离》宫腹内阴。阳在上而阴在下，道心当权，人心退位，虚而实，实而虚，虚实相应，未济者而既济矣。\n其曰：“留得五湖明月在，何愁没处下金钩？等我别寻一个头儿”者，特以心虚腹实，水火相济，只完的还元返本初乘之事，不过人心为道心所制，不敢作祸耳，犹有根蒂未能拔去。直到七返九还，大丹成就，归于虚无之境，不但人心绝无形迹，即道心亦化于无何有之乡矣。当还元返本，还丹事毕，正当大丹起手，别有头绪，做向上之事。正宜防危虑险，用增减之功，内外相济，化尽后天一切群阴，不可留一毫滓质而遗后患者。故结曰：“心猿里应降妖怪，土木同门接圣僧。”\n此回写《既济》、《未济》作用，始终以思患预防为要着。思患预防，不特为此回之眼目，且为无底洞全案之脉络，读者须当深玩也。\n诗曰：\n阴阳配合要相当，虑险防危是妙方。\n默运神功无色相，坎离颠倒不张遑。\n第八十三回　心猿识得丹头　姹女还归本性"}]}
{"conversation": [{"input": "", "output": "默运神功无色相，坎离颠倒不张遑。\n第八十三回　心猿识得丹头　姹女还归本性\n悟元子曰：上回实腹虚心，虚心实腹，阴阳颠倒，水火既济，还丹已得，根本坚固矣。然还丹之后，更宜虚心，借天然真火，煅去后天一切群阴，拔去无始劫以来轮回种子，方无得而复失之患。故此回发明大丹下手之火候，使人明心见性，期归于纯阳无阴，父母未生以前面目而后已。\n篇首“行者在妖精肚里，八戒笑道：‘肮脏杀人，在肚里做甚？出来罢。’”盖还丹到手，本固邦宁，正当出肮脏而退群阴之时。退阴之道，以阳而决阴也。决者，夬也。《夬》卦検之体，下五阳而上一阴。“行者跳出口，还原身法象，举棒就打。妖精随手取出两口宝剑，叮 架住。”铁棒为《乾》之九五，两剑为《夬》之一阴，上一阴而下五阳，非《夬》乎？诗云：“一个是天生猴属心猿体”，言道心之阳也；“一个是地产精灵姹女骸”，言人心之阴也。“那个要取元阳成配偶”，言人心由《乾》而欲求《姤》也；“这个要战纯阴结圣胎”，言道心由《坤》而欲复《乾》也。“水火不投母道损，阴阳难合各分开。”言水火不能调合，阴阳不能同气，性情各别，精神散涣，大丹难结也。《易》之《夬·传》曰：“健而说，决而和。”言决阴之道，宜其从容和缓，不宜刚强太猛也。\n“八戒、沙僧助行者打妖精”，是刚决不能和决之象。不能和决，便是不能思患预防。不能思患预防，既济又不济，金丹得而复失，前功俱废。“妖精脱右脚上鞋，化本身模样，真身化风，抢了行李，咬断缰绳，连人和马，复又摄将进去。”不亦宜乎？右者，又也。前中左脚花鞋之计，是未得丹之时，因行持念头有错，其错在于不防其念；今中右脚花鞋之计，是已得丹之后，因行持火候有错，其错在于过用其火。不防其念，仅陷其真；过用其火，不仅陷真，而且枉劳功力。内错外错，错而又错，人马落空，半途而废，自诒伊戚，将谁咎乎？岂不为有识者仰天大笑耶？笑者何？笑其用火太过，不是要散火，须当从既济之中再三钻研出个不济缘故，方能成功。\n古仙云：“一毫阳气不尽不死，一毫阴气不尽不仙。”诸般色相去尽，只有一点欲念未尽。此一点欲念，其机虽微，为祸最烈，足为道累。盖此一点欲念，从无始劫而来，其根甚深，隐于不睹不闻之中，发于不知不觉之际，最难提防。若不于宥密之中追寻出个消息出来，将从何处下手退之乎？"}]}
{"conversation": [{"input": "", "output": "“行者入洞，见静悄悄全无人迹，东廊下不见唐僧，亭子上桌椅与各处家伙一件也无。”此人心暂时止息，念头未动，不思善，不思恶，真假绝无形迹之时。“金字牌写着‘尊父李天王位’，略次些见，写着‘尊兄哪吒三太子位’。”李为木象，三为木数，木在东，属性，李天王为本来天命之性。天命之性，为灵明之物，属阳，故为金字牌。妖精为《离》，具有食色之性，为后起人心知识之神，属阴，故为姹女。灵明之性为主，知识之神为宾，识神借灵生妄，故金字牌为妖精供奉之物，妖为李天王之恩女、三太子之义妹。穷理穷到此处，是真知确见，邪正分明，实实闻的香风矣。这一阵香风，非色非空，非有非无，人所不知，而己独知。见得到者，方是识得丹头，可以满心欢喜，知其一而万事毕矣。一者何？即炯炯不昧之天性也。见得此性，其父归之，其子焉往？故曰：“只问这牌子要人。”问牌子要人，是借天命之性，欲决食色之性也。然以天命之性，决食色之性，莫先于明心。心不明而是非易混，心一明而真假立判。此行者欲以假妖摄陷人口事，在玉帝大明之地告状也。\n《易》曰：“夬，扬于王庭，孚号，有厉，告自邑，不利即戎，利有攸往。”“玉帝前告御状”者，“扬于王庭”也；“叫八戒、沙僧在此把守”者，“李号”同类也。“御状岂是轻易告的”者，“有厉”儆惕也。“我有主意”者，“告自邑”而戒内也。“把牌位香炉作个证见”者，“不利即戎”而防外也。以是而行，防危虑险，不急不缓，扬于心君之处，明正其罪，则“利有攸往”矣。故曰：“告的有理，必得上风。”\n“行者将状子呈上，玉帝从头至尾看了”者，由《夬》而《乾》也；“将原状批作圣旨，命太白金星同原告到云楼宫，宣托塔李天王见驾”者，由《乾》而《姤》也。“金星”象《乾》金，“云楼”象《巽》之下虚上实，上《乾》下《巽》，《姤》椝之象也。天地造化之道，阳极必阴，阴极必阳，《夬》极而《乾》，《乾》极而《姤》，虽天帝亦只顺其自然而已，况于常人乎？然丹道有逆运造化之妙，能于阴中返阳，用九而不为九所用，用六而不为六所用。妖精因唐僧一念而生，念生即《姤》之象也。妖精因《姤》而生，还须自《姤》而除，此窃夺造化之天机，非若顺阴阳之人机。"}]}
{"conversation": [{"input": "", "output": "“天王怒行者误告，叫手下把行者捆倒。”即《姤·初六》“系于金柅”。初明甚烈，如柅伏车下，能以止车不行也。“天王取刀砍行者，金星着实替行者害怕，行者全然不惧，笑吟吟的道：‘老官儿放心，一些没事。老孙的买卖原是这等做，一定先输后赢。’”即《姤·九二》“包有鱼，不及宾”。防阴于未发之先，后起者无能为矣。“天王未曾托塔，恐哪吒报剔骨之仇。”即《姤·九三》“臀无肤，其行次且”。坐而不安，行而有碍，防危虑险之义也。次且之行，如“哪吒割肉还母，剔骨还父，一点灵魂往西天告佛。将碧藕为骨，荷叶为衣，念动起死回生真言，得了性命，用神力法降九十六洞妖精，神通广大”。是已去幻身而有法身，群阴悉化，神通大矣。“天王犹恐报剔骨之仇”者，特以未到证佛之果，犹有余阴，不可不时防也。其所云：“塔上层层有佛，唤哪吒以佛为父，解释了冤仇”者，修道必至证佛果，而后阴气尽无矣。"}]}
{"conversation": [{"input": "", "output": "“妖精在灵山，偷吃了如来的香花宝烛，被天王父子拿住，如来吩咐饶了性命，不期她又成精。”即《姤·九四》“包无鱼，起凶”。失于检点，姑息养奸，恩中生害，成精必有。然则念真则能得性命，念假则必伤性命，总在能防不能防之间。说到此处，彼不识真假、纵放妄念为害之流，可以悚然惊讶，醒悟从前之错，解其真而去其假，入虎穴而探虎子，时不容缓者。“天王分排，要里应外合，叫他上天无路，入地无门”，即《姤·九五》“以杞包瓜”。杞阳瓜阴，以阳防阴，内外严密，不使有一点妄念乘间而生也。“东南黑角落上有个小洞，老怪摄了三藏，在这里逼住成亲”，即《姤·上九》“姤其角”。不能防阴于《姤》之时，必致见伤于《姤》之终，道穷则返，天道之常，亦在人之能变通耳。仙翁指出东南黑角落小洞，分明示人《姤》之一阴，为妖精色念深密之处，故天兵一齐嚷道：“在这里。”果然见得妖精在这里，则是寻着了妖精之窝窟。不但此也，而亦寻着了唐僧和龙马行囊。盖《姤》之一阴，为起念之姤，真念在此，色念亦在此，行持火候工程亦无不在此。修行者能于此处立定脚根，以天性制色性，虽色性亦归于天性。“八戒、沙僧只是要碎剐老妖。天王道：‘他是奉玉旨拿的，轻易不得，我们还要去回旨哩！’”可知色性根深，承天而动，不由于人。必须观天道，执天行，借假修真，渐次寻之，还归本性，轻易不得殄灭。若到还归本性之时，色欲自无，方是“割断丝罗干金海，打开玉锁出樊笼”矣。总而言之，色欲之念，最难割断，若不知火候妙用，工程次第，强欲割之，无益有损。修行者须早求师口诀，步步检点现前面目，时时防闲暗中妄念，若不到本性圆明之时，而防危虑险之功，不可缺也。\n诗曰：\n明心见性是丹头，妄念消除不必忧。\n用六休叫为六用，大观妙法了真修。\n第八十四回　难灭伽持圆大觉　法王成正体天然\n悟元子曰：上回结出金丹大道，须要不着声色，方为真履实践矣。然真履实践之功，乃系光明正大，得一毕万，天然自在之妙觉。所谓微妙圆通，深不可识，最上一乘之大道，非一切顽空寂灭之学所可等论。故仙翁此回，指出混俗和光之大作用，使学者默会心识，在本来法身上修持耳。"}]}
{"conversation": [{"input": "", "output": "篇首“三藏固守元阳，脱离了无底洞，随行者投西前进”，是已离尘缘而登圣路，去悬虚而就实行，正当有为之时。然有为者，无为之用；无为者，有为之体。合有无而一以贯之，妙有不碍于真空，真空不碍于妙有，方是活泼泼圆觉真如之法门。否则，仅能固守元阳，而不知廓然大公，人己相合，终是脱空的事业，何能到得大觉之地？是赖乎有神观、大观之妙用焉。神观、大观者，不神之神，乃为至神。至圣所谓“神无方而易无体”者即此；丹经所谓“元始悬一宝珠，在虚空之中”者即此；昔灵山会上，“龙女献一宝珠证道”者即此。在儒则为执中精一，在道则为九还大丹，在释则为教外别传。乃三教之源流，诸圣之道脉，知此者圣，背此者凡。未明观中消息，焉能和光混俗？焉能上得西天，免得轮回也？\n“柳阴中一个老母，搀着一个孩子儿。”此《观》 卦也。其卦上《巽》下《坤》，《巽》为柔木，非柳阴乎？《坤》为老阴，非老母乎？《巽》之初爻属阴，为小，在《坤》之上，非搀着一个孩儿乎？其为《观》卦也无疑。《观》者，有以中正示人也。高叫：“和尚，不要走了，向西去都是死路。”特以示不中不正，有死路而无生机，《观》之为用，顾不重哉？盖中正之观，即金丹之道，金丹之道，乃得一毕万之道。\n“灭法国王，许下罗天大愿，要杀一万和尚。”是欲以空寂而了大愿，并一而不用矣。“杀了九千九百九十六个无名和尚，但等四个有名和尚，方做圆满。”此有无不分，是非不辨，一概寂灭，所谓神观者安在哉？不知神观，安能大观？神观、大观，杀中求生，害里生恩，佛祖所谓“吾于无为法，而有差别”者是，《阴符》所谓“观天之道，执天之行”者是。学者若不将此个机秘打破，而欲别求道路，以了性命，万无是理。故唐僧欲转路过去，老母笑道：“转不过去，转不过去。”以见舍此中正之道，其他再无别术矣。\n“行者认得观音菩萨与善财童子，倒身下拜，唐僧、八戒、沙僧亦拜。”此有法有财，有戒有行，空而不空，不空而空，神明默运，不假色求。如此者，万法归一，立跻圣位。“一时间祥云渺渺，菩萨竟回南海。”神观妙用，顾不大哉？"}]}
{"conversation": [{"input": "", "output": "“行者要变化进城看看，寻路过去。”即“先王以省方观民设教”也。旁门迷徒，不知神观、大观妙旨，败坏教门，一味在衣食上着心、门面上打点，诈称混俗和光，修持大道。如扑灯蛾，所见不远，欲行其直，早拐其弯；犹方灯笼，其光不圆，欲照其大，反形其小。外虽有混俗和光之名，内实存鸡鸣狗盗之心，是不过开门揖盗，与来往客人作东道主，伺候饭食而已，其他何能？诚所谓“童观小人”之道。殊不知君子有君子之和，小人有小人之和。君子之和，以道义为重，待其和而不同；小人之和，以衣食为贵，将其同而不和。只知衣食，不知道义，谓之混俗则可，谓之和光则不可。故小人以为得计者，而君子之所不乐为也。\n又有一等执己而修者，不知和光混俗之大作用，在破插袋上做活计，肉团心上用功夫，使心用心，心愈多而道愈远，补愈广而破愈速。纵千针万线，补到甚处？似此妇人女子之见，隔门窥物，只能近睹，而不知远观。不知脚踏实地，着空执相，妄想成道，吾不知所成者何道？其即成二心之人心乎！\n噫！以人心为道心，认假作真，以阴为阳，舍光明正大之道，作鼠辈偷儿之行，虽曰收心，而实放心，是亦女子之贞，丈夫之作为有如是乎？“夜耗子成精”，可谓骂尽一切矣。盖金丹大道，外则混俗和光，内则神明默运，因时制宜，借世法而修道法，由人事而尽天道，为超凡入圣之大功果，与天齐寿之真本领，所谓“观我生，进退，未失道”者是，岂夜耗子成精者所可窥测？此行者拿了衣服回见唐僧，说和尚作不成，要扮俗人进城借宿也。\n其诈称“上邦钦差，要灭法国王不敢阻挡”者，将欲取之，必先与之，饶他为主我为宾。“观国之光，利用宾于王”，无伤于彼，有益于我也。“师徒改为兄弟四人，长老只得曲从”，欲取于人，不失于己，其次致曲，曲能有诚，在市居朝，无之不可，人俗心不俗也。最妙处，是四众入店，妇人称为“异性同居”。盖和光之道，全在无我相、人相、众生相。“异性同居”，则阴阳一气，彼此无分，不露圭角，大作大用，虽天地神明不可得而测度，而况于人乎？“大小百十匹马，都像这马身子，却只毛片不一。”大小无伤，两国俱全，不在皮毛间着力，乃于真一处留神。“第二个人家不敢留”，岂虚语哉？\n妇人何以称先夫姓“趙”，我唤作“趙寡妇店”乎？“趙”字，“小”、“月”、“走”三字合成，言人自先天一点真阳走失，形虽男子，一身纯阴。若执一己而修，与寡妇店同，其贱极矣，有何宝货？此认取他家之方，所不可缺者。"}]}
{"conversation": [{"input": "", "output": "“店里三样待客”，上、中、下三乘之道也。“行者叫把上样的安排”，求上乘也。上乘之道，于杀机里求生气，故不叫杀生而吃素饭；在常道里修仙道，故不用姐儿而候弟兄。“三藏恐不方便，行者要睡处，柜里歇，盖上盖，早来开，忒小心”，俱以写静观密察，观我观民，人己相合之妙。\n篇中“妇人店，灯后走，映月坐，不用灯，跌跌脚，叫妇人”，皆是不大声色，被褐怀玉，阴用而不与人知，所谓用六而不为六所用，神观、大观无过于此。独是此种道理，须要在真履实践处行出，不于顽空寂灭处做来。倘误认为顽空寂灭，便是执心为道，认奴作主，以贼为子。孰知贼在内，而不在外。若一味忘物忘形，而不知合和阴阳，调停情性，必至顾外失内，内贼豺生，结连外寇，明火劫夺，而莫可解救。故金公捣鬼，木母贪睡，彼我不应，分明一无所有，诈称本利同得，自谓人莫我识，而不知已为有心者所暗算，全身失陷，脚力归空，大道去矣。\n心即道乎？心不是道，放之则可，空之则不可。行者叫唐僧放心，真是蛰雷法鼓，震惊一切。其曰：“明日见了昏君，老孙自有对答，管叫一毫不损。”可见执心而不放心者，皆是昏昏无知，则大道难成；放心而不执心者，足以智察秋毫，则性命可保。所谓“观其生，君子无咎也”。试观于行者钻柜现身，在皇宫内外，使普会神法，其圆通无碍，变化不拘，全以神运，不在色求，是岂执心者所能企及欤？\n“拔下左臂毫毛，变化瞌睡虫，布散皇宫部院各衙门，不许翻身”，去其法之假也；“拔下右臂毫毛，变作小行者，金箍棒变作剃头刀，散去剃头”，用其法之真也。去假用真，左右逢源，以真去假，借假修真，大小如一，内外同气，即九五中正之观。《悟真》所云：“修行混俗且和光，圆即圆兮方即方。显晦逆从人莫测，叫人怎得见行藏”者，即是此意。诗中法贯乾坤，万法归一，恰是妙谛。\n“行者将身一抖，两臂毫毛归元”，假者可以从真而化；“将剃头刀总捻成真，依然复了本性”，真者不妨借假而复。“还是一根金箍棒，藏在耳内。”此一本散而为万殊，万殊归而为一本，变化无端，动静随时，乃得一毕万之大法门，大观、神观之真觉路。说到此处，一切灭法顽空之辈，当亦如梦初觉，个个自知没法，而暗中流涕，即圣人以神道设教，而天下服矣。噫！以万法归一为体，以圆和机变为用，用不离体，自有为而入无为，有无一致，天然大觉，和光混俗之道，可以了了。\n诗曰：\n方圆应世大修行，暗运机关神鬼惊。\n隐显形踪人不识，万殊一本了无生。\n第八十五回　心猿妒木母　魔主计吞禅"}]}
{"conversation": [{"input": "", "output": "隐显形踪人不识，万殊一本了无生。\n第八十五回　心猿妒木母　魔主计吞禅\n悟元子曰：上回言万法归一，内外圆通，方能了得本来法身之事矣。然或人疑为必拒绝外缘，一无所累，即是大道，而不知真心实用，由内达外，舍本逐末，焉能了得性命？故仙翁于此回叫人在根本上下功，使道法并行，以济大事耳。\n“灭法国君臣，一夜尽没了头发，各汪汪滴泪道：‘从今后再不敢杀戮和尚。’”是已悟无法之不是，而必用法之为真矣。盖法所以取其经，无法而真经何取？“四众跳出柜来，八戒拉了白马，俱立阶中。”正以见金丹大道，攒簇五行，和合四象，有火候，有功程，法之不宜灭而宜钦者。“国王问了来历，君臣们俱都皈依，改灭法为钦法。”此乃因假法而灭法，以真法而钦法，遇假则灭，遇真则钦。钦法以灭法，灭法以钦法，要皆本真心中流出，而非可于声色中求之。\n“唐僧对行者道：‘这一法甚善，大有功也。’沙僧道：‘是那里寻这许多整容匠，连夜剃许多头？’”言一悟得真空，则真心发现，得其一而万事毕。真空不离妙相，妙相不离真空，真空妙相，功德不可思议。然其变化神通之妙，远在千里，近在咫尺，一遇明人道破，方知真宝不从他得，真足令人失笑矣。古人所谓“原来只是这些儿，往往叫君天下走”者是也。夫真心者，道心也。道心乃水中之真金，为仙佛之种子，特因人心用事，而道心不现。若不识道心，万般作为，人心做作，尽是虚假。“唐僧见山峰凶气，颇觉精神不宁。”未免在人心上起见，认其假而失其真。故行者笑道：“放心！放心！保你无事。”言放去人心，自有道心。道心无声无色，不着形象，凶气何来？又以乌巢禅师《多心经》颂子提醒，何其切实？\n曰：“佛在灵山莫远求，灵山只在汝心头。人人有个灵山塔，好向灵山塔下修。”曰：“若依此四句，千经万典，也只是修心。”曰：“心静孤明独照，心存万境皆清。差错些儿成惰懈，千年万载不成功。但要一片至诚，雷音只在眼下。似这般恐惧惊惶，神思不宁，大道远矣，雷音亦远矣！”盖心者，道之体；道者，心之用。识得道心无心，则心即是佛，佛即是心，一灵妙有，法界圆通，孤明独照，万境皆清。一片至诚，步步脚踏实地，勇猛精进，而大道在望。否则，人心用事，行隆徼倖，逐境迁流，恐惧惊惶，是道不远人，人自为道而远人，安能上得雷音，见得真佛，而归于大觉之地哉？"}]}
{"conversation": [{"input": "", "output": "“长老闻言，心神顿爽，万虑皆休。”是已知得道心而无心矣。然既知其道心，须当去其人心。只知道心，不去人心，则人心惟危，道心惟微，终是在声色上用功，不知在根本处寻真，虽能以法防顾其外，其如内之风雾，一阵又一阵，遮蔽其灵窍。何哉？遮蔽灵窍，道心着空，人心弄息，内魔先起，外魔即来。故“大圣半空中，见悬岩边坐着一个妖精，逼法的喷云暧雾，暗笑道：‘我师父也有些儿先兆，果然是个妖精，在这里弄喧哩！’”言下分明，何等了了。\n推其道心之蔽，皆由不知戒惧懒惰，不肯出头之故。懒惰则心迷，心迷则性乱，性乱则心愈迷，心愈迷而性愈乱，所作所为，无不为人心所哄。会得此者，明净心地，没甚风雾，正是觉得，即便退去，而不遭凶险。迷于此者，错看妖怪，以风雾之处为斋僧之家，以蒸笼之气为积善之应，认假作真，贪心不足，头上安头。是心本不多，因戒反多；心本无识，因戒有识；心本明净，因戒不净。\n“呆子变和尚，敲木鱼，不会念经，口里哼的是‘上大人’。”只在声色上打点，会不得《心经》妙旨，空空一戒，执着一己而修，能不撞入妖精圈子阵当中，被群妖围住乎？“这个扯衣服，那个扯丝绦，挤挤拥拥，一齐下手。”正写内无道心，外持一戒，前后左右，俱系心妖，全身缠绕，无可解脱之状。当斯时也，身不自主，早被妖精夹生活吞，已失于己，而犹不知，反思人家吃斋，欲取于人，天下呆子，有如是乎！\n群妖道：“你想这里斋僧，不知我这里专要吃僧。”又道：“拿到家里上蒸笼蒸吃哩！你倒还想来吃斋。”骂尽天下不知死活之徒，以人心为道心，妄想长生，皆系自投魔口，被妖蒸吃，非徒无益，而又有害。纵能知得真实之戒，狠力支持，亦仅退得小妖之魔障，讵能免得老妖之围困乎？此何以故？盖以道心不见，一真百真，一假百假，既无道心，人心当权，真戒亦假，何能为力？此提纲所谓“心猿妒木母”者是也。\n行者为道心，金公也；八戒为真性，木母也。心性相合，而阴阳同类；金木相并，而水火相济。今金公而妒木母，则孤阴寡阳，彼此不应，内外不济，为魔所困，亦何足怪？“行者拔脑后毫毛一根，变作本身模样，真身出神，空中来助八戒，八戒仗势长威，打败群妖。”以见金木交并，彼此扶持，邪魔难侵，而知人心之不可不去，道心之不可不生。一真一假，法之得力不得力有如是。"}]}
{"conversation": [{"input": "", "output": "“小妖夸奖行者闹天宫，战狮驼，一番手段。”正点醒真心实用，所向无敌，通天彻地，并无窒碍，而一切后天阴邪，非所能伤，此老妖闻言而大惊失色也。然道心者，一心也，一心足以制妖，而分心足以助妖。小妖献“分瓣梅花计”，在千百十中，选三个小妖，调三徒而捉唐僧者，正在于此。\n梅花一心而数瓣分，比人一心而知识乱。三个小妖即贪、嗔、痴之三毒心。千百十心，总不过此三心而已。古人云：“用志不分，乃凝于神。”今用三心，而分乱道心，道心一分，五行错乱，元神失陷，势所必然。故曰：“要捉这唐僧，如探囊取物。”三小妖调去三徒，老妖见唐僧独坐马上，摄到洞内，连叫定计小妖，封为前部先锋。\n噫！不顾其内，专顾其外，本欲御纷，反而招纷，正不胜邪，真为假摄，分心之心甚矣哉！要之，唐僧为妖所摄，皆由行者使八戒为开路将军，欲以一戒禅定，而妄想了道。殊不知禅机本静，静反生妖，妖若一生，心无主宰，迷惑百端，妖即吞禅。我以戒往，彼以纷来；我以无心求，彼以有心应。妖之封以前部先锋，我实以戒前部先锋开其路，妖在后而我在先，于妖何尤？然则妖吞者，由于定禅；妖摄者，由于独戒。禅以致吞，戒以致摄。何贵于禅？何贵于戒？这个病根，总在因声色而着人心，因人心而迷道心，因迷道心而乱真性，而禅戒俱空，妖邪随之，真不知根本之学者。\n“妖精把唐僧绑在树上”，正示其有根本实学，而未可在末节搜寻也。根本为何物？即本来一点真知道心。道心非有非无，非色非空，而不属心，亘古常存，万劫不坏。得此心而修持之，取真经，见活佛，完大道，以成天下希有之事。如为臣尽忠，为子尽孝，同一根本之意。乃世竟有忘厥根本之知，而袭取外来之识，自入魔口者，有识者能不目睹心伤也？唐僧哭道：“痛杀我也！”樵子哭道：“苦哉！苦哉！痛杀我也！”吾亦曰：“苦哉！苦哉！痛杀我也！”不知天下修行人，自知其苦，而亦曰“痛杀我也”否？\n诗曰：\n金木相间性有偏，中和乖失怎为禅？\n真心不见外空戒，陷害丹元道不全。\n第八十六回　木母助威征怪物　金公施法灭妖邪\n悟元子曰：上回言不知根本之学，惟遏绝外缘，反致心病，非徒无益，而又害之矣。故此回叫人切实下功，处处在根本上着力，使金木和同，阴阳共济，不隐不瞒，豁然贯通，而吾心之全体大用，无不明矣。"}]}
{"conversation": [{"input": "", "output": "篇首八戒怨、作将军，沙僧怨、都眼花，行者知其中计，妖精劈心里捞去师父。是已悟得着于声色，即是分心，正可搜寻病根，勇力救真之时也。“隐雾山”，雾隐于山而不见，喻心迷于内而不知也。“折岳连环洞”，岳所以位天地，心所以主一身，岳折而天地无本，心失而人身即伤。洞名连环，着色着声，如两环相结，而莫可解脱然。寻到此地，可谓知之真，而见之确，下手除妖，可不难矣。\n但旁门外道，以假乱真，最难辨别。若不谨慎，一入术中，终身难出。妖精初以柳根作假人头哄，八戒认以为真，行者能识其假。既以新鲜假人头哄，行者即认为真，一齐大哭，此不得不哭也。柳根人头，绝不相似，最易辨别，只可哄的呆子，到底难瞒识者。至若似人头而非人头，似新鲜而不新鲜，此等之头，易足惑人。纵你火眼金睛，看不出现前面目；任你变化多端，跳不出妖精圈套。“一齐大哭”，是哭其美玉藏于石中，而无人采取；异端乱其正道，而每多认真。\n更有一等呆子，误听邪说淫辞，抱道自高。借柳枝遮阴凉，而采取红铅；以石头为点心，而烹炼炉火。自谓可以接命延年，不知早已乘生埋下，终久入于深坑，筑个坟冢。略表生人之意，而难生仙；权为人心之假，而非道心也。此行者八戒，不得不同心努力，打破石门，息邪说防淫辞，而与唐僧大报仇也。其曰：“还我活唐僧来”，可谓棒打顶门，叫人猛醒矣。\n夫金丹大道，三教一家之道也。彼世之曲径伪学，放荡无忌，自大自尊，人面兽心，紊乱圣道，欺己欺人，以为得计。乌知三圣人心法，殊途而同归，一致而百虑，千变万化，神妙莫测。一本散而为万殊，万殊归而为一本，纵横天地，绝莫遮拦，岂放荡自大之谓乎？“行者拔下一把毫毛，变作本身模样，一个使一个金箍棒，从外边往里打，行者、八戒从里面往外打。”此表里精粗，无所不到，全体大用，无一不明，内外透彻，体用俱备，放荡老魔，能不逃去？用计狠毒，能不就死哉？\n“八戒道：‘哥哥的法相儿都去了。’行者道：‘我已收来也。’八戒道：‘妙啊！妙啊！’”此何以故？夫放心原所以收心，然心有真假，而放亦有真假。真心者，道心；假心者，人心。假宜放而不宜收，真宜收而不宜放。放去道心，而收人心，则为假；放去人心，而收道心，则为真。放人心，收道心。放而不放，正所以收；收而不收，正所以放。曰：“都去了”者，去其假也；曰：“已收来”者，收其真也。去假收真，正老子“观窍”、“观妙”，生生不已之大道，“玄之又玄，众妙之门”也。"}]}
{"conversation": [{"input": "", "output": "何以前门已堵，不能打开，而从后门进步？是盖有说焉。心之放荡已久，蒙蔽深，况已入于无可解脱之地。苟能精诚勇猛，痛切悔过，知前之已往者不可救，而后之将来者犹可追。“一变水老鼠，从水沟中钻至里面天井中，见小妖晒人肉巴子。”鼠在子，属北方，在人身为肾，可知在肾中做活计者，尽是吃人肉巴子之妖孽。“二变飞蚂蚁，一直飞到堂中，见老怪烦恼。小妖道：‘想是把那假人头，认作唐僧的头。’”蚂者，马也。马在午，属南方，在人身为心，可知在心中用功夫者，尽是误认假人头之老怪。\n噫！先天之气，自虚无中来，视之不见，听之不闻，搏之不得，非可于后天心肾中求之。是乃真阴真阳交感，凝聚而成形，能化有形入无形，点无相而生实相。彼以肾为道，或采经元，或炼阴精为丹头；以心为道，或入空寂，或涉茫荡为丹头者。吾不知将此等丹头，拿去将何使用？其必异日埋在土坑，做个坟冢罢了，其他何能？钻研到此，离假就真，大树上两个人不显然在望，一个正是唐僧乎？行者何心，能不欢喜，现了本相，而叫声师父哉？此是实事，不是虚言，不到此地，未云认真，吾不知同道中有认得一个正是唐僧，而肯叫声师父乎？\n斯时也，真者既识其确，而假者不妨再辨，行者复变蚂蚁飞入中堂，是仍于心中探假也。曰：“碎铲碎剁，大料煎吃长寿。”曰：“还是蒸了吃有味。”曰：“还是着些盐儿腌腌，吃得长久。”言旁门邪徒，误认金丹为有形有质之物，千般妄为，万样做作，无作不至，此等之辈不知改过，专弄悬虚，妄冀天宝，如在睡中作事，适以成其瞌睡虫而已，如何逃得性命？此行者所以现身说法，一棒打破旁门，解脱真僧，带了孝子，救出后门也。所可异者，行者救唐僧宜矣，何以并救樵子？特以金丹大道，非真僧不传，非孝子不救。古人所谓“万两黄金买不下，十字街前送至人”者，即是此意。\n烧空妖洞，永断隐雾折岳连环之苦；筑死老怪，了却艾叶花皮豹子之障。从此师徒相会，母子团圆，山上太平，内外安静，道路通彻，昼夜行走，可以无事。奔大路而向西方，离烦恼而往极乐，真经在望，灵山不远矣。\n诗曰：\n性情如一道何难？真诚实行不隐瞒。\n内外相通全体就，除邪救正百骸安。\n第八十七回　凤仙郡冒天致旱　孙大圣劝善施霖"}]}
{"conversation": [{"input": "", "output": "内外相通全体就，除邪救正百骸安。\n第八十七回　凤仙郡冒天致旱　孙大圣劝善施霖\n悟元子曰：上回除去幻身后天之假阴阳，得其金丹先天之真阴阳，方是度己度人、内外双修之大道矣。夫度己者，道也；度人者，德也。道不离德，德不离道，两者相需而相因。苟舍德而修道，有功无行，动有群魔，鬼神不容，必磋跎而难成。故仙翁于此回，先提出金丹为至尊至贵之物，叫人急须积德，以为辅道之资。《悟真》云：“黄芽白雪不难寻，达者须凭德行深。四象五行全藉土，三元八卦岂离壬。”正此回之妙旨。\n篇首词云：“大道幽深，如何消息，说破鬼神惊骇。”言金丹之道，夺天地之造化，转阴阳之璇玑，先天而天弗违，后天而奉天时，最幽而最深。其中消息，真有说破而令鬼神惊骇者，况于世人乎？“挟藏宇宙，剖判元关，真乐世间无赛。”言遇真人指点，虽宇宙至大，可以挟藏；虽元关至坚，可以剖判。天关在手，地轴由心，我命在我不由天，超凡入圣，何乐如之？“灵鹜峰前，宝珠拈出，明映五般光彩。照彻乾坤，上下群生，知者寿同山海。”言能于本来真性妙觉之地，拈出无价宝珠，攒簇五行，和合四象，则圆陀陀，光灼灼，净倮倮，赤洒洒，照彻乾坤，胞与群生，与山海共长久矣。是道也，非忠臣孝子不授，非仁人义士不传，必须有大德者，方能承当得起。但德非寻常世俗施一食、布一衣、行一善之德，乃是天德。世德，人所易见；天德，外所难知。易见者，其德小；难知者，其德大。何谓天德？孟子云：“天生烝民，有物有则，民之秉彝，好是懿德。”则是秉彝之德，即是天德。好是德而无弃，是敬天而爱民；失是德而别求，是违天而伤生。天德不修，虽外之真正接物，清廉处世，然一真百真，一假百假，虽有千百阳善，难解一件阴恶，适足以招其罪祸而已，何能济其大道？如凤仙郡亢旱不雨，此其证耳。"}]}
{"conversation": [{"input": "", "output": "何谓凤仙？“凤”者，南方朱雀之象，丽明之义。仙而能明则必刚，刚则以柔接之，刚柔得中，则水火相济。水火既济，则资生万物，能为天地立心，能为生民立命，而天德具矣。今凤仙郡亢旱不雨，是已亢阳无阴，不能以水济火，而火水未济也。考其由来，皆因郡侯上官正不仁，将斋天素供推倒喂狗，口出秽言，造有冒犯之罪所致。夫仁者，二人，在天为元，在人为仁，有阳有阴，具生生之德，是即所谓天德。上官直正则必义，义主杀，仁主生，直正则过于杀而伤于生，有失其天德。天德一失，近于禽兽，与推倒斋天素供喂狗者何异？心不仁则口必毒，冒犯天地，势所必有，不仁如是，大伤和气。虽外而直正接物，内而天良早坏，尚欲求甘霖救旱，滋生万物，如何可得？此皆自作自受，于雨何尤？\n然则亢旱由自作，雨当由自求，天德由自失，还须由自修，而非可他人代力者。行者欲积功累德，代为祈雨，此诚有仁有义，甘露掣电，施雨普济之大法门。然自修者自得，不修者不得。凤仙郡之旱，上官正冒犯天帝所致，还须自为救拯。行者之代祈，只能完得自己功程，岂能补得上官之过？故拘来龙王施雨济民。龙王道：“烦大圣到天宫，请一道祈雨圣旨，我好照圣旨数目下雨。”见龙王亦不能代其力也。“大圣上天，见玉帝求雨，玉帝以上官正不仁，有冒犯之罪，立有米山、面山和金锁三事，倒断即降旨与雨，如不倒断，叫行者休管闲事。”见天帝亦不能代其力也。\n噫！幽独暗昧之中，为善最大，为恶亦最大，当推倒素供之时，自以为无人可见，而不料已为天帝所知。当此之时：一推之间，而积恶如山，天宫之米山面山早就；喂狗之际，而罪已难解，天宫之铁架金锁早铸；秽言方出，而口业莫消，天宫之拳大鸡、哈巴狗、一盏灯早设。隐恶可为乎？其曰：“直等鸡啄了米尽，犬舔得面尽，灯燎断锁梃，才该下雨哩！”出尔反尔，天道报应之常，太上所谓“祸福无门，惟人自招”，天帝何心焉？观此而知，祸由自作，福亦由自造。一念之恶，即犯弥天之罪；一念之善，亦足以回天之心。故天师道：“这事只宜作善可解，若一念善慈，惊动上帝，米面山即时就倒，锁梃即时就断。你去劝他归善，福自来矣。”祸由自作，福由自造，所争者一念善恶之间，人何乐而不为善耶？"}]}
{"conversation": [{"input": "", "output": "行者回见郡侯，说明三事。又道：“你可回心向善，只可念佛看经，如若依前不改，天即诛之，性命不能保矣。”可知不积德者，性命且不能保，何敢望其成道？其曰回心向善，以示回心即可以回天，向善即可以解罪，而不可误认念佛看经为向善。如云念佛看经即是回心向善，不知念佛回的那条心，看经向的那件善，岂不误了多也？\n试看郡侯答天谢地，引罪自责，又叫城里城外，大小男女，都要烧香念佛，是不特独善其身，而且兼善于人，是能与人为善者。由中达外，一念纯真，其善之大，莫过于此。就此一念之善，虽出于己，而已默通乎帝座，所立三事俱皆倒断，即于今年、今月、今日、今时，声雷布云降雨，诸神立时下降，甘雨滂沱，喜的凤仙郡人，真是枯木重生，白骨再活。此以德扶道，以道行德，调和阴阳，水火相济。上善若水，利益万物之机关；甘露掣电，浇益众生之要着。非第是念佛看经所能者。道光所谓：“天地之气氤氲，甘露自降；《坎》、《离》之气交会，黄芽自生。”即此之意。\n噫！一念之恶，天宫而立米山、立面山、立铁架、铸铁锁，行者不能祈雨，龙王不敢下雨，上帝亦不能倒山断锁。一念之善，而米面山即倒，铁锁梃即断，即上帝亦不能立山铸锁，诸神龙王亦不能不为之下界降雨。即圣人所云：有能一日用其力于仁矣乎！我未见力不足者，人力可以回天，有如此。\n至于降雨三尺零四十二点者，盖以示水土交融，五行和合之意，即吾前所述“五行四象全藉土，三元八卦岂离壬”之旨。尺者，一尺。一为水，二为火，三为木，四为金，十为土。是言五行合一，得其中和之气，熏蒸而为真一之水。得此水而滋养万物，生生不息，有何亢阳之旱？然非德行深者，而此水终未可得。行者叫众神现真身，与凡夫亲眼看看，他才信心供奉，以见“道高龙虎伏，德重鬼神钦”。呼吸灵通，感应神速，而无不如意。否则，“若非修行积阴德，动有群魔作障缘”。以上皆行者现身说法，以示有道不可无德之意，即提纲“孙大圣劝善施霖”之旨。修道者可不修德乎？\n郡侯与四众立下生祠，三藏留名“甘霖普济寺”。盖以示：不积德，不为生物之甘霖；不劝善，不为留名之普济。甘霖非天上之甘霖，乃阴德之滋润；普济非人人而必度，乃期于成道留名后世，为学人之规范耳。结出“硕德圣僧留普济，齐天大圣广施恩”，则知有硕德者，方是神僧，而不妨普济群生。能施恩者，才为大圣，而始能与天齐寿。彼今世迷徒，不知积德施恩，而损人利己，自欺欺世，误人性命者，是亦妄人而已，何堪语此？\n诗曰：\n祸福无门总自招，阴功隐恶录天曹。"}]}
{"conversation": [{"input": "", "output": "诗曰：\n祸福无门总自招，阴功隐恶录天曹。\n如能一念修真善，罪过当时尽化消。\n第八十八回　禅到玉华施法会　心猿木土授门人\n悟元子曰：上回言修道者，必内积阴德，外施普济，方是道高德重，圣贤体用。然普济之道，是阐扬圣教，传续道脉之事。苟未到禅性稳定之时，而不可传人；不遇真正诚信之士，亦未可轻传。故此回和下二回，皆明师徒接受之邪正。使为师者，不得妄泄天机，失之匪人；求师者，不得妄贪天宝，误入旁门。须宜谨慎，以免祸患也。\n篇首“唐僧别了郡侯，对行者道：‘这一场善果，胜似比丘国搭救小儿之功。’行者道：‘皆是本人善念，我何功之有？’”是明示金丹大道，遇人不传秘天宝，传之匪人泄天机。若遇至人，不得不传耳。独是传道乃成人之事，未能成己，焉能成物？若未到了性之后，中无把柄，则应世接物，易足以败乱吾道，不但不能成物，而且有以妨己。\n唐僧师徒到玉华州，是已明心见性，了得玉液还丹之道。玉华州，为天竺国下郡。“玉华”者，柔净之花，性之谓。“天竺”者，天为二人，竺为两个，阴阳合一，命之谓。了性为玉液还丹，了命为金液大丹。唐僧到玉华州，是已得玉液还丹。虽未得金液大丹，而禅性如明镜止水，把柄在手，已到有宝之地，可以应世接物，不动不摇，不妨施法会而度群迷矣。学者若不将此处分解个明白，是只知有降龙伏虎的高僧，不曾见降猪伏猴的和尚也。\n盖猪猴即龙虎，龙虎即猪猴，不知猪猴，焉知龙虎？八戒为木母，属东，为青龙，性也；行者为金公，属西，为白虎，命也。降猪伏猴者，即是降龙伏虎。降得真龙，伏得真虎，即是尽性至命，金丹之全能。不知此中真味，便是后文豹头山虎口洞之老妖，而何法会之有？其界甚清，读者须要细玩，不可忽略。故“八戒道：‘你们可曾见降猪王的和尚’。慌得满街人，跌跌爬爬，都往两边闪过。”降猪即是降龙，了性玉液之事。以见不特金液大丹人不易识，即玉液还丹一经说破，凡夫闻之亦必惊疑。“呆子低着头只是笑”，是写其下士闻之，大笑去之也。\n噫！玉液还丹岂易得哉？必要经过十四年之寒暑，走过十万八千之路途，万折千魔，多少苦楚，方能得之。苟非遇出世丈夫，信心男子，认得真假者，安可传也？你看当殿官，去请三徒，慌得战战兢兢，王子见那等丑恶，却也心中害怕。三藏道：“千岁放心，顽徒虽是貌丑，却都心良”，是写肉眼凡胎，不识真假，纵能尊师敬友，专在礼貌上打点，不从本心处用诚，便是不肯深信，未可语道之时。"}]}
{"conversation": [{"input": "", "output": "请四僧去暴纱亭吃斋，岂是尊隆师友之礼乎？“暴”者，粗率之意；“纱”者，轻薄之谓：“亭”者，观瞻之处。言粗率轻薄，徒取外之观瞻，以是为礼，其心之怠慢可知。苟于此而显露圭角，便是传之匪人，妄泄天机矣。三小王子各持兵器，出府打怪，是已有除邪扶正之志者，而三僧各露兵器以善诱之，三个小王一齐跪下，认得神师，自悔不识，即求拜授。此一经指引，失其自美，而知犹有至美者在，已在可教之列，故不妨大展经纶，使迷者心悦而诚服，倾心而受教也。\n“行者驾五色祥云，起在半空，把金箍棒丢开个撒花盖顶，黄龙翻身，一上一下，左旋右转，起初，人与棒似锦上添花，次后来，不见人，只见一天棒滚。”“五色云起在半空”者，五气朝元也。“棒丢撒花盖顶”者，三花聚顶也。“黄龙翻身”者，执中用权也。“一上一下”者，乾坤鼎器也。“左旋右转”者，乌兔药物也。“起初人与棒似锦上添花”者，攒簇五行也。“次后不见人，只见一天棒滚”者，浑然一气也。此开剖先天一气之运用，执中精一之妙道也。\n“八戒驾起风头，半空中丢开耙，上三下四，左五右六，前七后八，满身解数。”此五行一阴一阳，顺生顺成，一气流行之造化也。三为木，天三生木，地八成之；四为金，地四生金，天九成之；五为土，天五生土，地十成之；六为水，天一生水，地六成之；七为火，地二生火，天七成之。此分解《河图》上下前后左右，五行阴阳之全数，所以成变化而行鬼神也。“沙僧抡着杖，也起在空中，只见瑞气 缊，金光缥缈，宝杖丢一个丹凤朝阳、饿虎扑食，紧迎慢挡，急转忙撺。”沙僧宝杖为中央真土，黄中通理也。土具五行而生万物，故瑞气 缊，金光缥缈也。其用也，能调水火而和金木，故丢个丹凤朝阳、饿虎扑食也。上无定位，分位四季，故紧迎慢挡、急转忙撺也。\n“三个都在半空中扬威耀武”，五行攒簇，和合四象，太极之象。诗云：“真禅景象不凡同，大道缘由满太空。”言真禅之法，与二乘顽空禅学大不相同，乃为真空，真空不空，为大道之因由，即佛正法眼藏，涅槃妙心也。“金水施威盈法界，刀圭展转合圆通。”言真禅之法，有金木相并，戊己成全之理，而非空空无为之道也。提纲所谓“禅到玉华施法会”，即此法会欤！金丹大道已明明露出，其谓禅者，亦因未及煅炼，则谓之禅。观于“金木、刀圭”字样，可知非一禅而已。施展出此等手段，一切迷徒可知道之至尊至贵、至邃至深，不敢以粗率轻薄外之观瞻为事，而诚心受教矣。"}]}
{"conversation": [{"input": "", "output": "“三个小王跪在尘埃，大小官员，王府老小，满城一应人家，念佛磕头。老王子步行到暴纱亭，扑的行礼，以为仙佛临凡，谨发虔心，愿受教诲。”此信服已深，一无所疑，内恭外敬，事之如仙佛，奉之如神明，而不拘于礼貌者。故行者道：“你令郎既有从善之心，切不可说起分毫之利，只以情相处足矣。”正所谓至人传，匪人万两金不换。所可异者，暴纱亭非尊师之礼，又奚必在暴纱亭铺设床帏，使四众安宿乎？行者已有言矣，“既有从善之心，切不可说起分毫之利”。盖真正有道之士，只取其心，不取其礼。心不诚，虽礼貌盛而亦未可以授道；心若诚，虽礼貌衰而亦何妨以度引。暴纱亭安宿，正以示取心而不取礼也。独是金丹大道，至易而至难，最简而最细，极近而极深，与造化争权，与阴阳相战，在生死关口上作活计，天地根本上量权衡。若空手猾拳，一无所恃，性命焉能为我所得？是必有把柄焉！\n盖作仙佛事业，必用仙佛神器。若以凡夫而用神器，如何动得分毫，是非有神力者不能。钉耙、宝杖俱重五千四十八斤，皆合一藏之数。丹经所云“五千四十八黄道，正合一部大藏经”者是也。惟金箍棒重一万三千五百斤，为《乾·九五》刚健中正，纯粹至精之物，而不拘于藏数者，以其变化无穷，而非可以数计。诗中“神禹亲手设，混沌传流直到今”，以见执中精一之理，乃尧传于舜，舜传于禹，圣圣相传，一定不易之道。此等兵器，岂愚夫愚妇无力量者所能拿起乎？不但金箍棒拿不起，即钉耙、宝杖亦拿不起。总以明了性了命，皆要神兵，拿了性了命之神兵者，皆要神力。故行者道：“教便容易，只是你们无力量，使不得我们兵器，我先传你些神力，然后可授武艺。”噫！法容易而神兵难，神兵容易而力量更难。若无力量，神兵难拿；若无神兵，法于何施？此先传神力，后授武艺，所不容已者。"}]}
{"conversation": [{"input": "", "output": "“暴纱亭后，静室之间，画了罡斗，叫俯伏在内”者，去粗率轻薄之气，以安静为宅舍也。“一个个瞑目宁神”者，以宁神为基址也。“暗念真言”者，以念真为要着也。“将仙气吹入腹中”者，以志气而壮内也。“把元神收归本舍”者，以收归元神为根本也。“传与口诀”，即此是口诀，而此中之外，别无口诀。“各授万千之膂力”，即此是膂力，此中之外，别无膂力。果有能依此等口诀，以养力量，勇猛向前，而从前之懦柔畏逡之气，俱化于无有，岂不是脱胎换骨？小王子如梦初醒，一个个骨壮筋强，三般兵器俱拿得也。然既授之以神兵，而使照样另造，又何以拿不动，而减消斤两乎？学者若以三僧吝惜猜之，大错！大错！盖口诀须用师授，而神兵还要自造。神兵者，自己防身之慧器，师自有师之慧器，徒自有徒之慧器，只可照样而造作，不能取原物而交代者。故八戒道：“我们的器械，一则你使不得，二则我们要护法降魔，正该另造。”言下分明，何等醒人。\n吁！禅到玉华，不得不施法而度迷。若接得其人，不可不退藏而自谨。盖慧器为护法之物，防身之宝，一刻而不可少离者。若一有离，即为好奇者所窃取。三宝放于蓬厂之间，昼夜不收，是何世界？招来豹头虎口之妖，一把收去也，宜矣。结云：“道不须臾离，可离非道也。神兵尽落空，枉费参修者。”可谓千古修行者之一戒。\n诗曰：\n玉液还丹谁得知？知之可作度人师。\n轻传妄泄遭天谴，大法何容慢视之！\n第八十九回　黄狮精虚设钉耙会　金木土计闹豹头山\n悟元子曰：上回言真师授道，须要择人，不得妄泄天机矣。然假师足以乱真师，学者若不识真假，认假为真，是自授罗网，祸即不旋踵而至。故此回极写假师之为害，使人早为细辨耳。"}]}
{"conversation": [{"input": "", "output": "三僧失了法宝，问出豹头山虎口洞，行者笑道：“定是那方歹人偷将去了。”“豹头”者，喻暴气自高而无忌。“虎口”者，比利口伤人而多贪。盖慧器所以除邪而卫正，非可以借假而迷人。世之邪徒，偷取圣贤金丹之名，烧铅炼汞，而哄骗世财；假托阴阳之说，采取闺丹，而大坏天良。大胆欺心，海口装人，自谓神仙第一，人莫我识，抑知是豹头虎口、金毛狮子之妖怪乎？如此等辈，行险侥幸。以采阴为名色，盘桓美人，而夜则快乐；以买药为掩饰，落人银两，而日则饮酒。以利齿为法会，巴不得他人财货，为我一把捞尽；以狠毒为运用，恨不得世间之美色，为我一人独得。损人利己，贪财好色。一口法唾，将人定住，腰缠搭包，心挂粉裙，无利不搜，无色不拣。刁而又钻，古而又怪，刁钻古怪如古怪刁钻，如在蝴蝶梦中作事。安得个大圣人现身说法，解脱此等邪行，去假变真，还复法宝，大光教门乎？\n行者为金水，以金水而化古怪刁钻，则古为真古，钻为实钻，刁即化，怪即消，古中有钻，阴中藏阳，虎向水中生，以真而去假也。八戒为木火，以木火而变刁钻古怪，则刁者不刁，怪者不怪，反其古，正其钻，钻中有古，阳中藏阴，龙从火里出，依假而修真也。沙僧为戊己土，以土而装贩猪羊客人，土能攒五行，和四象，会三家，为调和阴阳之物。《悟真》所谓“四象五行全藉土”者，是金丹之道，无出于此。以是而计，不符慧器有返还之机，而且阴邪亦有可除之时，此等真着实用，岂容自思自猜而知？\n彼世之一切迷徒，惟利是计，师心自用，不知实学，私猜妄议，邪思乱想，予圣自雄，略无忌惮，如金毛狮子，使青脸小妖请九头狮子，坐首席者相同。吾不知何所取而然，其必谓思则得之，不思则不得，故以思为祖，尊思如圣，而甘自居于下愚不移之地。殊不知君子之思，特思其正，不思其邪，所谓思不出其位。今反邪思，偷圣贤之法宝，以为伤人之物，而庆钉耙会，是思出其位，思愈多而道愈远，何贵于思？提纲书“虚设”二字，其诛心之论欤！以此看来，可知师心之不可有，神器之不容借，野狐禅终须败露，真道学难可泯灭。试看三僧赶猪羊入了妖洞，谎言谎语，哄得妖王反引进厂亭，说与中间钉耙。以见真师作用，假师难窥其相；假师举止，真师如见其心。"}]}
{"conversation": [{"input": "", "output": "“三僧拿了兵器，各现原身”，真者自现其真，贱货贵德，颠沛时，总照顾本来面目，而何曾失真？“妖王取四明铲，杆长 利”，假者自形其假，见利忘义，行动处，谁知的利己损人，而岂肯回头？噫！小人闲居为不善，无所不至，即遇真人治责，不自悔过，乃掩其不善而著其善，反以为弄虚头，骗我宝贝。岂知人之视己，如见其肺肝然？行者骂夤夜偷来宝贝，情真罪当，何说之辞？\n“三僧攒一怪，在豹头山战斗，妖怪抵敌不住，纵风逃去。”真之胜于假，假之不敌真，显而易见。提纲“黄狮虚设，三僧计闹”，即此之谓。说到此处，狼头兽怪，可以一齐打死；邪魔巢穴，可以烧得干净。何妨带妖洞细软物件，在玉华施法会，一齐丢下，以为粗率轻薄，不知诚心真师者之鉴观。\n既云巢穴干净，何以又有九灵元圣之复作妖乎？盖以迷徒千思万想，并非一端，赶去黄狮精，烧了虎口洞，不过扫得思利之邪师，而犹有无穷之邪师为害。若不大写一番，而学者不知其邪师之多，不知其邪师之思为最多也。\n行者道：“殿下放心，我已虑之熟矣，一定与你扫除尽绝，决不致贻害于后。”无虑即无思，无思即无虑，一有所虑，则虑中生疑，疑中生猜，猜中而思起矣。是思本不来，因猜疑而来。猜疑一见，虽能放去利心，不思于彼，便思于此，岂不是青脸儿红毛妖，送请书于万灵竹节山、九曲盘桓洞、九头狮子乎？红毛比心，兽象犭，青而加犭，则为猜，其为心猜之妖也。“万灵竹节山”，多灵而心必不通；“九曲盘桓洞”，多曲而行即不直。九灵怎敌一灵，元圣如何得圣？多思之为祸，甚矣哉！\n试请明思之多：“黄狮见了老妖，倒身下拜”，视思也。“止不住腮边落泪”，色思也。老妖道：“你昨日差青脸儿下柬，今早正欲来赴会，你为何又亲来，又伤悲烦恼”，疑思也。“妖精将上项事，细细说了一遍”，言思也。“不知那三个和尚叫甚名字，却俱有本事”，事思也。“小孙一人敌他不过，望祖爷拔刀相助，拿那和尚报仇”，忿思也。“庶见我祖爱孙之意”，见得思也。“老妖闻言，默想半时，笑道：‘原来是他’”，听思也。老妖道：“那长嘴大耳的乃猪八戒，晦气色脸者乃沙和尚，那毛脸雷公嘴者叫孙行者”，貌思也。此其所以为九思，此其所以为九灵元圣。诸多旁门，虽各有所思，然皆不出九思之门，故老妖为诸思之祖。"}]}
{"conversation": [{"input": "", "output": "“老妖点起六狮，各执利器，黄狮引领，径至豹头山。”吁！此等邪徒，只知心头豹变，多思多虑，以利为先，欺世愚人。焉晓得安身立命之处，早已失落；而哭泣之声，就在眼前耶？始而见假刁钻以为真刁钻，认假为真；既而见真刁钻以为假刁钻，认真为假。真假不分，思虽多，亦奚以为。若非有人说破先天大道口诀，扳倒其假，解去邪思，其不为假者作恶所弄，而家当尽空，杀其性命也，几希。\n“狂风滚滚，黑雾漫漫，一群妖精都到城下。”多思多乱，徒费心机，非徒无益，而又有害，慧器一失至于如此。故云：“失却慧兵缘不谨，顿叫魔起众邪凶。”当斯之时，虽曰放心，亦出其后；虽曰安心，难保全吉。学者可不自谨乎？\n诗曰：\n外道旁门乱鼓唇，窃偷天宝俱迷人。\n明师尽被盲师蔽，学者还须细认真。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第九十回　师狮授受同归一　盗道缠禅静九灵\n悟元子曰：上二回，一言真师之授道，一言假师之迷人，师之真假判然矣。然求师者，苟不能自己参思，但据师之指点，则师之真假，仍未可辨，而道之邪正，终不可知，如何了得真禅之事？故此回示出“授受归一”之妙，“盗道缠禅”之机，使学者知之真而行之当也。\n如提纲二句，其意幽深，最不易释。悟一子注云：“独思不能盗道，专禅不能静思。盗道之妙，在授受之真，而非师狮；缠禅之妙，在盗道之后，而非静思。若以静思为禅，是以静扰禅，而落于空寂，非真禅也；若以禅参道，是以思弃道，而内无真种，为假道也。九灵亦无由而静，即师狮之妄作，而非授受之真师。然则盗道为静九灵之始基，而缠禅为盗道之止境。”此解亦入其三昧，而后世无有出乎其右者。吾且更有辨焉。\n“师”者，求师也；“狮”者，自思也。“授”者，师授也；“受”者，自得也。道非可以自思而知，必赖其师传授，而后可以用吾心思钻研其妙，心领神会，与师所授，同归于一，此上句之意也。“道”者，天道也；“盗”者，盗机也。“禅”者，真禅也；“缠”者，次序也。禅非可以空禅而得，必有盗道之妙，而后可以循序渐进，次第有准，由勉抵安，入于真禅，九灵自静，此下句之意也。盖盗道在师授之真，缠禅在心会之妙。静九灵，尤在归一之神，况归一在于能思其所授，静九灵在于能缠其所盗。非师授则心思无益，而不能归一；非缠禅则盗道最难，亦不能静九灵。师，授也；思，受也。盗，道也；缠，禅也。同归于一，而能静九灵矣。\n昔释迦拈花示众，五千退席，迦叶微笑而纳之；至圣一贯之传，及门不知，唯曾子一唯。此即师“师狮接受同归一”之旨。当释迦拈花示众，不仅示于迦叶一人，乃普示于五千人，惟迦叶独得，五千人不知，其能参思其意可知；至圣以一贯呼参，及门皆在其旁，惟曾子独唯，及门不知，其能参思其意亦可知。六祖慧能，既得五祖之传，为恶少所欺，后隐于四会猎人之中，方就大事；薛道光顿悟圆通，自知非那边事，后得杏林之传，还俗了事。此皆“盗道缠禅静九灵”之妙。不然，六祖得传，已自返照，隐于四会，作甚事业？道光已经顿悟，后求杏林，还俗了事，又欲何为？此中趣味，非真师传盗道之旨，焉得而知之？篇中包含无穷奥妙，难形纸笔，尽藏于反面中，是在学者细玩其味耳。"}]}
{"conversation": [{"input": "", "output": "篇首“七狮前后左右护卫，中间一个九头狮子”。七情皆从思起也。“青脸儿怪，执一面锦绣团花宝幢，紧挨着九头狮子。”一有所思，而猜疑成团也。“刁钻古怪，古怪刁钻，打两面红旗。”一经思想，七情俱发，而猜疑斯起，乱思乱想，多猜多疑，不会钻研，古怪百端。“火生于木，祸发必克”，其为害不浅矣。“群妖齐布《坎》宫之位”，阴盛阳衰，阳陷阴中，滋惑益甚，莫可救止之象。\n“众妖与三僧争持，雪狮猱狮拿去八戒，行者沙僧拿住狻猊、白泽。”此邪正不分，彼此两伤也。“老魔定计，叫诸狮用心拿行者、沙僧，自己要暗去拿唐僧、老王父子。”此师心自用，暗思盗道也。“行者情知中计，拔下臂膊毫毛，变千百小行者，拿住五狮。”此小心变化，缠禅也。“倒转走脱了青脸儿，与刁钻古怪、古怪刁钻。”二怪接受不真，不能归一也。\n“山头忽见青脸儿，行者、沙僧赶进万灵竹节山九曲盘桓洞。”缠禅而欲静九灵也。“老妖不见七狮，低头半晌不语，忽然掉下泪来。”九思七情，同声相应，同气相求，欲静九灵，而不得师心自思也。“九头狮将行者、沙僧衔入洞中，叫古怪刁钻、刁钻古怪、青脸儿，拿两条绳，着实绑了。”师心自得，已着于相，不能归一也。“三小妖执柳棍打行者”，猜疑于蒲柳之姿，非真师传授之道也。“行者本是炼过的身，凭他怎打，略不介意。”运用于法身之上，盗道而欲缠禅也。“老妖叫点起灯来，欲锦云窝略睡睡去。”七情隔去，渐有光明之慧，九灵有可静之机也。“三小妖打行者脑盖，就像敲梆子一般。”真空无碍，所以缠禅也。“夜将深了，却都盹睡。”情去而思止，思止而猜息，缠禅所以归一也。“行者把三个小妖轻轻一压，就压作三个肉团。”猜疑打破，无思无欲，归一而缠禅也。“行者剔亮灯，解放沙僧。”盗道也。“八戒声叫，惊醒老妖。”不能缠禅，未可静九灵也。“老妖取灯来看，见地下血淋淋三块肉饼，把沙僧拿住，见层门损破，情知是行者打破门走了。”稍着于思，便见疑团，得其真禅，疑团尽破矣。然能打破疑团，而不能归一静九灵者何？盖以独思而无师授，缠禅而不能盗道之故。"}]}
{"conversation": [{"input": "", "output": "“揭谛、丁甲神将押竹节山土地，叫行者问妖精根由，便好处治。”非师授而不能盗道，非盗道而不能静九灵，必有真传，非可自思而得也。“土地说出九灵元圣为九头狮子，须到东极妙岩宫，请他主人来，方可收伏。”此师授之真者。“东极”者，真性所居之地；“妙岩宫”，无欲观妙之处。为灵知之主人。欲伏灵元，非真性出现，莫能为力也。“行者闻言，思想半晌，道：‘东极妙岩宫，是太乙救苦天尊，他座下正是个九头狮子。’”此一经真传，而心中参想，即知太乙为救苦天尊，足以制伏其九灵而无疑，即提纲所谓“师狮接受同归一”也。\n“行者到东天门外，撞见天王，道了来意。天王道：‘那厢因你为人师，所以惹出这一窝狮子来也。’行者道：‘正为此！正为此！’”师心自用，好为人师，即乱其真，自起其妖，于妖无尤。重言“正为此”者，见之真而知之确，授受之真，归一之机括也。“狮奴吃了轮回酒，三日不醒，以致不谨，走了九头狮子。”以见多思皆由狮奴昏昧。狮奴昏昧，皆由误认后天轮回之妄识。三日为天心复见之候，三日而不醒，其昧本已甚，九灵能不乘间作妖乎？\n“元圣儿也是一个久修得道的真灵，叫一声，上通三圣，下彻九泉，等闲也便不伤生。”《论语》云：“学而不思则罔。”《中庸》云：“思之弗得，弗措也。”圣贤教人，未尝不教人思，视其思之何如耳。思之正，则能通天彻地，达古通今，极往知来，可以超凡入圣，可以起死回生，希贤希圣而无难；思之不正，则欲生念妄，以假乱真，伤生害命，能使人入轮回而不知，堕地狱而不晓。“等闲也不伤生”，是在神而明之，存乎其人耳。"}]}
{"conversation": [{"input": "", "output": "“天尊叫行者去门首索战，引他出来好收。”此盗道缠禅，杀中求生，静九灵之要着。“行者喊骂，老妖惊醒。”此缠禅而盗道，害里生恩，同归一之窍妙。“行者引出妖精，天尊念动咒语，那妖认得主人，伏于地下。”以一御纷，以定治乱，同归一而静九灵矣。“狮奴挝住，骂道：‘畜生，如何偷走，叫我受罪？’狮兽合口无声，不敢摇动，狮奴打的手困，方才住。”师心未可以盗道，缠禅才是静九灵。缠禅即在盗道之中，盗道不在缠禅之外也。然则欲盗道，不可不求师传；欲静九灵，不可不先归一。欲归一，不可不参思所授；欲静九灵，不可不缠禅盗道。是授受即有盗道之真，参思即有缠禅之妙，归一即有静九灵之能。真空不空，不空而空。佛氏正法眼藏、涅槃妙心即此；老子“有欲观窍，无欲观妙”即此；孔门“中者，天下之大本；和者，天下之大道”即此。岂若后世禅家顽空寂灭之下乘，道门执心着相之孤修，儒士寻章摘句之虚学乎？所谓禅者，不过因玉液还丹言耳，岂真空空一禅之谓欤？\n“天尊骑狮兽径转妙岩，将妖洞烧作破窑。”归一静灵，一灵妙有，法界圆通，更何有邪思妄想之足累耶？“众人回了玉华州，长老师徒仍歇暴纱亭。”总以示大道尊贵，不容粗率轻薄慢视耳。“将六个活狮杀了，黄狮剥了皮，剁作肉块，给散王府内外、州城军民人等，一则尝尝滋味，二则压压惊恐。”此仙翁借行者之口，现身说法，骂尽天下后世假道学之徒，邪学乱正，误人性命，即剥皮剁肉，死有余辜，使大众尝尝滋味，压压惊恐。以此为例，不容师心自造，邪思妄想，欺世迷人，速当各惜性命，诚求真师，诀破大道消息，勤修暗炼也。\n“三件兵器，金箍棒重一千斤，钉耙、禅杖各八百斤。”一千者，抱一也。两个八百，二八一斤，中之义，守中也。以见玉液还丹，乃守中抱一之学，丹经所谓“以道全形”者是。提纲“盗道”，即用道也；“缠禅静九灵”，即全形也。观之小王子对行者道：“幸蒙神师施法，救出我等，却又扫荡妖邪，除了后患，诚所谓太平之远计。”非以道全形而何？学者若误认盗道即是大丹妙旨，便是篇首七狮卫住九头狮子，而非授受之真矣。可知了得玉液还丹，犹有金液大丹在，虽足以度人，亦不可因度人而误自己大事。此三藏叫行者，快传武艺，莫误行程也。"}]}
{"conversation": [{"input": "", "output": "“三人一一传授，三小王子皆精熟解数，较之初时自家弄的武艺，真天渊也。”言成仙事业，不但金液大丹人所难知，即玉液还丹，人亦难晓。若能知玉液还丹，则把柄在我，随手运用，已足以来去无碍，动静如一，是岂无师者所得能乎？“真天渊”一句，不上高山，不见平地，得其真而假者低矣。\n诗云：“九灵数合元阳理，四面精通道果知。”言灵知之思，亦能会合元阳，若用之得当，致知格物，穷理、尽性、至命，通微达妙，可以知道也。“授受心明遗万古，玉华永乐太平时。”言人之错用其灵元者，皆因不得授受之真。如得授受之真，则心明性现，一灵妙有，法界圆通，绍前启后，可以不误后学，而法范亦足遗万古矣。修行者，若了得玉液还丹，是已顿脱群思，潜心正果，了性之终，即是修命之始，过此到彼，大道有望。故结云：“无虑无思来佛界，一心一意上雷音。”\n诗曰：\n狂言乱语不能欺，似是而非细辨之。\n授受如真直下悟，缠禅盗道脱群思。\n第九十一回　金平府元夜观灯　玄英洞唐僧供状\n悟元子曰：上回玉液还丹，明心见性，已足以教育英才，阐扬圣道矣。然性之尽者，即命之至，急须勇猛精进，行大丹有为之道，以了命宝，到得天人浑化、形神俱妙地位，方为极功。否则，以了性为真，自满自足，便以度人为事，轻薄招摇，惊俗骇众，难免吉中有凶，恩中生害。故此回和下回，指出修性之偏，贪闲之患，使学者自醒自悟，时刻加功，火候不差，完全大道耳。\n篇首一诗，言修道者，急速剪除顽心妄意，攒簇五行，以了大道。不可稍有停住，图自在而有漏神丹，放从容而有枯玉性。须将喜怒忧思，一概扫尽，即至得玄得妙，亦付于不知，方能臻于至玄至妙之境也。\n“唐僧四众离了玉华城，一路平顺，诚所谓极乐之乡。”修道者，幸了得玉液还丹之事，已是道路平顺，快乐自在之时，正当加鞭策马，更求向上事业，而不容少有暂停暂住者。若以了性为安身立命之大休歇处，而乃舍己从人，慈悲为念，普度群生，这便是闲游浪子。“见八戒嘴长，沙僧脸黑，行者眼红，不敢向前来问。”而未识有三家配合，五行攒簇，金液大还丹之道。不知金液大还丹，自满自足，图其快乐，虽道途平顺，终是鬼窟内生涯，造化中事业，平处即有不平，顺处即有不顺。四僧慈云寺歇马打斋，此其证耳。"}]}
{"conversation": [{"input": "", "output": "“慈云”者，慈悲普度之意，因慈悲而歇马自在，因自在而打斋贪食，丹漏性枯，焉得不在金平府，以假认真，乐极生悲，泰极生否乎？金平府为天竺国外郡，乃金液玉液平分之处，为性命之交界。识得此处，由性及命，勇猛前行，即是极乐乡；不识此处，纵容自在，延留停住，即是旻天县。旻天者，号泣之处，号泣者何也？即号泣修行者，当性地平稳之时，不知造命之学，虚度光阴，施展小慧，惑众惊愚，认外之假象，丧内之真宝，其与旻天县大户，费五万余金买油，只点三夜灯，吃累者何异？此等之辈，谓之偷油假佛则可，谓之降祥真佛则不可，岂不可泣可号乎？\n“金灯桥，三盏金灯。”即天地《否》卦，棲上《乾》下《坤》之象。《坤》三阴而虚，如桥；《乾》三阳而光，如三盏金灯。《否》者，外君子而内小人，明于外而暗于内，故有偷油之假佛。自古及今，恃小慧而耗费自己资财，独取观望于外，不知收敛于内者，每每到老无成。一旦油涸灯灭，髓竭人亡，空过一世矣。修道者，若不认的邪正好歹，以假为真，迷而不悟，非特不能获福，而且有以招祸。灯光昏昧，呼的一声，被妖摄去，理所必有。此提纲所谓“元夜观灯”之旨。元夜灯，即通泰之义；观者，即偷闲自在之义。偷闲自在，坐观成败，《泰》中藏《否》，为妖所摄，僧自摄之，与妖何尤？然则假佛之妖，即唐僧之变相，非唐僧之外，别有假佛之妖。自妖自摄，皆由慈云寺歇马致之。\n夫大道火候，年、月、日、时，一刻不容间断，倘差之毫发，失之千里，故四值功曹设三羊以应开泰之兆，破解其否塞也。破者，破其否塞之由；解者，解其通泰之原。泰中有否，否中有泰，解得此泰，破得此否，则青龙山玄英洞之妖可知矣。青龙属我为性，乃我一己之性。玄英洞，即炫耀光华之谓。炫耀一己之性光，而不知他家之命宝，所以为妖。辟寒、辟暑、辟尘，成精千年，假佛偷油，要煎吃唐僧肉，以见虽能修得一己之性，而遂偷闲自在，辟寒、辟暑、辟尘，自谓佛即在是，终是精灵哄众，而非真佛降祥，究与先天大道无涉。古人所谓“饶君千万劫，终是落空亡”者，即此也。唐僧供出大唐驾下，差往西天大雷音取经，肉眼凡胎，见佛就拜，冲撞大王云路。又供出三徒归正等语，以是知取经必到大觉之地、真佛之域，方是大休大歇之时。否则，未见真佛，略得效验，中途自弃，认假为真，入于魔口，而反大言不惭，予圣自雄，欺己欺人，则性枯丹漏，大事去矣。所供是实，非是虚谈。"}]}
{"conversation": [{"input": "", "output": "“三妖见行者叫小猴”，是不识其真；“行者骂三妖为油嘴”，是能识其假。既识其假，则知弄喧惑众者，尽是丰都城牛头鬼怪，须急以此为戒，而非可弃真从假，有废前程也。“沙僧道：‘不如就去，稍迟恐有失。’八戒道：‘趁此月色去降魔。’行者道：‘捉住妖精，证其假佛，以苏小民之困。’”是盖返观内省，知前之既往者，虽不可咎，而后之将来者，犹有可原。从此下手施为，防危虑险，弃假认真，转否为泰，是不难耳。\n诗曰：\n命之未了性何恃？了性还须立命基。\n若是偷闲逞假慧，泰中必有否来随。\n第九十二回　三僧大战青龙山　四星挟捉犀牛怪\n悟元子曰：上回言了性之后，不知了命，认假为真，独招其凶矣。此回叫学者，信心修持，脚踏实地，弃假而归真也。\n篇首“大圣三人，向东北《艮》地上，顷刻至青龙山玄英洞口。”是明示“西南得朋，东北丧朋”之义。“西南”者，生我之处；“东北”者，死我之处。若欲求生，必先去死，古经所谓“开生门，闭死户”者是也。然欲开生门闭死户，须要知其生死之消息，方可下手。“行者变火焰虫儿飞入洞中”，由前进后，无处不照。始而“见几只牛精呼吼睡熟”，既而“见唐僧锁在后房檐柱”。是在黑暗幽深之处，神明默照，辨别其真假生死之由，欲去其假，以救其真耳。乃唐僧不知神明默照之为真，“呀！其正月蛰虫始振，如何就有萤飞？”此未免在有形有象之假处起见，而不于无形无象之真处留神，便是不知真假。不知真假，焉知生死？不知生死，焉能开生门、闭死户？故行者现了本相，道：“只为你不识真假，误了多少路程？费了多少心力？”真是晨钟暮鼓，惊醒一切梦中痴汉。\n神明默照，看到真假之处，方是知的生死之由，于此而假中救真，即可解脱偷油假佛之绳锁矣。然能解脱其绳锁，而终不能救真出妖之洞者，何也？盖以贪欢图食，安闲自在，已非一朝一夕之故。假者胜而真者弱，任尔变化多端，欲以萤火之明，破迷天之网，纵能打死两个小妖，打开几层门户，不但不能救真，而且适以动假，真者依然捆锁，假者仍旧猖狂。"}]}
{"conversation": [{"input": "", "output": "唐僧供出“徒弟孙悟空，变个火焰虫儿飞进来救我，不期大王知觉，被长官等看见。是我徒弟不知好歹，打伤两个，众皆喊叫，他遂顾不得我，走出去了。”噫！行者谓唐僧不识真假，唐僧谓行者不知好歹。真假好歹不知，即有一点真心发现，明知明昧，其如意土滋惑益甚，门户紧关，牢不可破者何哉？当斯时也，虽有三家合一，月明如昼，与妖狠力争战，终是寡不敌众，弱不胜强，欲向其前，反落于后，八戒被拖，沙僧被捉，行者难为，固其宜也。行者复至慈云寺，与众僧说知唐僧难救，妖精神通广大，欲上天去求救兵，总是在歇马贪欢处点醒学人耳。\n《诗》曰：“上帝临汝，无贰尔心。”歇马贪欢，是不能一心，而有二心矣。一心者，道心也；二心者，人心也。弃道心而起人心，从容自在，入于假境，便是无有信心。心若不信，则意不诚。意不诚，则顺其所欲，无所不至，自欺欺人，性枯丹漏，莫可救拯，此《中孚》之道所由贵。\n“行者上西天，见太白金星与增长天王、殷朱陶许四大天王讲话。”此取《中孚》卦之象。《中孚》卦椳上《巽》下《兑》合成。“西天门”，《兑》之方；“太白”者，《兑》之金；“增长”者，《巽》之义。“四大天王”，外之四阳；“讲话”者，内之二阴。内有悦而外巽行，外实内虚，其中有信。“行者将玄英洞之事说了一遍，金星大笑”者，是笑其炫耀英华，为假佛所困者，皆由歇马贪欢，信其假而不信其真也。\n“三犀因有天文之象，累年修悟成真，亦能飞云走雾，行于江湖之中，能开水道。”牛则牛矣，何必曰犀牛？盖犀牛者，水中之物，浪荡江湖，顺其所欲，头角争先，涉险而行。修道者，修悟成真，到得了性之地，不肯一往直前，再作向上事，宽其禅性，偷游浪荡。或怕寒而思避寒，或怕暑而思避暑，或厌尘而思避尘，希图自在，假佛惑人，予圣自雄，悬虚不实，随风起波，弃真入假。亦如三犀修悟成真，飞云走雾，浪荡江湖，作妖者相同。"}]}
{"conversation": [{"input": "", "output": "“四木禽星，在斗牛宫外，罗布乾坤。”四者，《兑》之数；木者，《巽》之义。“罗布乾坤”，外实内虚之义，仍取《中孚》之象。“三妖见四木禽星就伏”者，自来读《西游》、解《西游》者，或以为木来克土，而土崩；或以为木来生火，而剥落附金之假土。此皆宽浮强解之混语，未识仙翁下言之妙义也。夫四木寓藏《中孚》之理，《中孚》者，中信也。中有信心则真意现，真意现则妄意消，故曰见四木禽星就伏。下文西海龙王太子摩昂，协力捉妖，亦是此义。西海为《兑》，以《兑》金而助《巽》木，《巽》、《兑》合欢，其力最大。四木不奉玉帝旨意不敢擅离者，“中孚以利贞，上应乎天也”。天非身外之天，乃身中之天，天即理，理即正，以正而信，不正不信也。以下皆写信正之道。\n“三妖见了四星，现了本相，径往东北上跑，大圣帅井角紧追急赶，略不放松”，是不正不信，以真除假，于死我处返其本也；“斗、奎二星，把些牛精打死活捉，解了唐僧、八戒、沙僧”，是以正而信，去假救真，于生我处还其元也。然信正返还之道，须先收拾积聚悭贪，杂项等物，置于度外，将炫耀英华假佛之妖洞，烧为灰烬，不留一些形迹，方可以真灭假，除假全真矣。然既云收拾悭贪，烧尽妖洞，何以三妖又入西洋大海，往海心里飞跑而不伏耶？特以妖洞悭贪之私心，或能以一时扫去，而偷游浪荡之妄意，未骤能斩然消灭，若不在大海波中下一着实落功夫，不足以验其信之正不正、意之真不真，所谓“利涉大川”者是也。“斗、奎二星，岸边把截，行者与井、角二星并力追赶，西海太子摩昂点水兵拔刀相助。”此内外加功，防危虑险，猛烹急炼，而不容有偷闲自在之意念，稍有些子起于胸中也。捆了避尘，啃死避寒，捉住避暑，功力到处，贪欢游荡之妖自伏。纯是一信，惟有一真，利涉大川之功，岂小焉哉？\n“锯下避寒两只角，剥了皮带去，犀牛肉还留与老龙王父子享之”者，积善之家，必有余庆，有功者不可不赏；“把避尘避暑穿了鼻，带上金平府，见刺史官，明究其由，问他个积年假佛害民，然后处决”者，积不善之家，必有余殃，有罪者不得不罚。“八戒掣出戒刀，将避尘、避暑头砍下，锯下四只角来。”是戒其不得放宽禅性，出头迷人，予圣自雄，而有误性命。“大圣将四只犀角，叫四星拿上界，进贡玉帝”，是信不正者，假佛称强，终必四大归空；“留一只在府镇库，以作向后免征灯油之证，带一只去献灵山佛祖”，是信之正者，戒行两用，究竟得见佛祖。信之正与不正，真佛假佛分之，死生系之。修行者，可不真心实意，以道为己任，谨之于始，慎之于终乎？"}]}
{"conversation": [{"input": "", "output": "“告示晓谕众人，永蠲买油大户之役”，是晓示天下迷人，再莫枉费钱钞，而认假为真；“剥皮造作铠甲，普给官员人等吃肉”，是开剥于一切学者，须要体贴尝味，而去邪归正。“起四星降魔之庙，为四众建立生祠。”内虚心而外实行，四象和合，其中有信，长生久视之道在是矣。\n噫！以了性为极乐，歇马贪欢，由泰而致否；以信心为要着，除假救真，由悲而得乐。仙翁大慈大悲，演出丹道中祸福依伏，警戒后世盲汉、世间呆子，再莫贪乐误了前程，休要为嘴误了取经，急须寂寂悄悄，不要惊动大家，找大路而行，可也。\n诗曰：\n空空一性便偷闲，破戒伤和入鬼关。\n信道而行常虑险，何愁不得到灵山？\n第九十三回　给孤园问古谈因　天竺国朝王遇偶\n悟元子曰：上回言了性之后，必须了命，方可以脱得生死，则是性命必须双修也明矣。独是金液大丹之道，即一阴一阳之道，乃系从有为而入无为，以无相而生实相。有火候，有法窍；有顺运，有逆行；有刻漏，有爻铢。有真，有假；有真中之假，有假中之真；有真中之真，有假中之假；有外阴阳之真假，有内阴阳之真假。一毫不知，难以成丹。故此回和下二回，仙翁大露天机，指出成仙作佛秘密，为圣为贤根苗，学者急宜于天竺国打透消息，得师一诀，完成大道，是不难耳。\n篇首诗云：“起念断然有爱，留情必定生灾。”言情爱之念，最易迷人，急须断灭，不得起之留之，自取其祸也。“灵明何事辨三台，行满自归元海。”言灵明之真性，统摄先天之精气神，上应三台之星，最不易辨。非有非无，非色非空，亦非后天所有之物，所谓身外身者。是必须八百之行，三千之功，以法追摄于一个时辰内，三家相见，凝而为一黍之珠，如众水朝宗，而归元海矣。“不论成仙作佛，须从个里安排。”言自古及今，仙佛圣贤，莫不从阴阳生身之处，下手安排，还元返本也。“清清净净绝尘埃，果正飞升上界。”言性命俱了，万缘俱化，脱出阴阳，形神俱妙，与道合真，而超升上界，名登紫府矣。虽然此等原因，说之最易，解之最难。倘强解之，不知者反疑修心。若果修心，则空空一心，有何实际？焉能超凡入圣，而成天下希有之事乎？"}]}
{"conversation": [{"input": "", "output": "“行者对三藏道：‘你好是又把乌巢禅师《心经》忘记了。’三藏道：‘《般若心经》，我那一日不念？’行者道：‘只是念得，不曾求那师父解得。’三藏道：‘猴头，怎说我不曾解的，你解得么？’行者道：‘我解得。’自此再不作声。”夫大道无声无臭，视之不见，听之不闻，搏之不得，不可以知知，不可以识识，不可以言形，不可以笔书。倘曰《心经》解得，则所解者是心，殊失古人非心非佛之旨。只可口念得，不可口解得。行者道：“我解得，自此再不作声。”此不解之解，而已明解出来也。昔达摩西归，问众人各所得，众俱有陈，惟二祖挺立未发一语，达摩独许其得髓。太虚真人常云：“他人说得行不得，偏我行得说不得。”与行者说“我解得，再不作声”同一机关。特以此等天机，诸天所秘，得之者顿超彼岸，立跻圣位，须要明师口口相传，心心相授。并非世间禅和子听过讲经，应佛僧见过说法，弄虚头，装架子，所能晓得、解得者。三藏道：“悟空解得，是无言语文字，乃是真解。”岂虚语哉？夫此无言语文字，系我佛教外别传之妙旨，非一己孤修之事，乃人我共济之道，至尊至贵，必须善舍其财，虚己求人而后得。若给孤独长者，以金砖铺地，买的祇园，方能请的世尊说法。即仙真所谓“凡俗欲求天上事，用时须要世间财。若他少行多悭吝，千万神仙不肯来。”说到此处，法财两用，不着于色，不着于空，诸天及人，皆当惊疑。天下多少斯文，肚里空空者，安能知此？\n“寺僧问起东土来因，三藏说到古迹，才问布金寺名之由。”凡以问由东而西，取真经之来因耳。由东而西，取经之来因，即给孤独长者，金砖买的祇园，请佛说法之来因，此外别无来因。这个来因，非可自知，必要师传，若遇真师时雨之化，露出正法眼藏、涅槃妙心，则一得永得，造化在手，可以立证菩提，故曰：“话不虚传果是真。”夫修真之道，特患不得真传耳，果得真传，如金鸡三唱，惊醒梦中之人。“始悟从前颠倒见，枝枝叶叶尽是差。”可以过的百脚山，不在毒心肠上用功夫。而知非心非佛，即心即佛，别有个似心非心之妙旨，明明朗朗，不偏不倚者在也。"}]}
{"conversation": [{"input": "", "output": "“此时上弦月皎”，正指明初八，金水平分，月到天心处之时。“三藏与行者步月闲行，又见个道人来报道：‘我们老师爷来到矣，要见中华人物。’”当金水平分之时，有无相入，阴阳两当，不偏不倚之谓中，其中有谷神在焉，不得闲步闲行，有失大道来因，而当面错过。天中之月华，所谓“谷神不死，是谓元牝”也。“老僧引唐僧在给孤园台上坐一坐，忽闻得有啼哭之声。三藏澄心静听，哭的是‘爹娘不知苦痛’之言。”夫此爹娘不知之苦痛，非澄心静听不能知，非坐一坐不能闻，非在给孤独园坐，亦不能闻。“给孤独”者，有阴有阳之处，“坐”者，二人同土之象。言阴阳相合，彼此如一，方能听出这般痛苦之声，所谓“要得谷神长不死，须凭元牝立根基”也。这个谷神不死之秘，即是非心之心，所谓天心。这个天心，不从声色中得，乃自虚无中来。\n其曰：“每天禅静之间，也曾见过几番景象，若老爷师徒弟子一见，便知与他人不同。所言悲切之事，非这位师家明辨不得。”悲者，非心；切者，实切。言此非人心，而天心实切之事，非禅静观察者不能见、不能知，非具火眼金睛者不能明、不能辨。只可自知，不可明言；只可默会，不可作声。神而明之，存乎其人。非心而不可解，非心而实难解也。\n“去年今日，正明性月之时，忽闻一阵风响，就有悲切之声。”即邵子所云：“月到天心处，风来水面时。一般清意味，料得少人知”也。“祇园基上一个美貌端正之女”，此即世尊传来正法眼藏、涅槃妙心，即道光所谓“娇如西子离金阙，美似杨妃下玉楼”也。“女子是天竺国公主，因月下观花，被风刮来，老僧锁在空房，恐众僧玷污，诈传妖邪，每日两顿粗饭度命。”“天”者，二人；“竺”者，两个。言此悲切之事，从阴阳风月中来。色不异空，空不异色，即色即空，乃度命之物，非一切愚僧所可妄想贪求而得。即《悟真篇》所谓“恍惚之中寻有象，杳冥之内觅真精。有无从此自相入，未见如何想得成”也。"}]}
{"conversation": [{"input": "", "output": "噫！此等来因，似聪明而非聪明，不可以聪明解，若以聪明解，即是玷污圣道，而着于色；似呆怔非呆怔，不可以呆怔求，若以呆怔求，即是装疯说鬼话，而着于空。即佛祖所谓“以色见我，以声音求我，是人行邪道，不得见如来”也。盖如来正法眼藏，涅槃妙心，非色非空，而亦即色即空，系父母未生身以前之道，苟不到夜静亥末子初，而未可知的爹娘不知痛苦之事。何则？积阴之下，地雷震动，天地生物之心，于此始见；父母生身之道，于此始著。知的生身之处，方知的未生身之处。未生身之处，“无名天地之始”也；方生身之处，“有名万物之母”也。“两者同出而异名，同谓之玄，玄之又玄，众妙之门。”这个门，不着于有象，不落于空亡，须要布金寺长老亲口传来，还要在天竺国广施法力。不得长老之传，则悲切不知；不以法力而施，则真假难辨。“一则救援良善”，上德者以道全其形，无为而了性；“二则昭显神通”，下德者以求延其命，有为而了命。有无一致，不二法门，性命双修，一以贯之。说法说到此处，才是打开心中门户，识得阴阳宗祖，不执心为道，真教外别传之妙道，无言语文字之真解，听之者可以切切在心，而不落于空亡矣。\n“老僧回去，唐僧就寝，睡还未久，即听鸡鸣。”总以在阴极生阳处指点学人。诗中“铜壶点点看三漏，银汉明明照九华”。真空不离妙有，妙有不碍真空，非心切实，正在于此。“临行老僧又叮咛：‘悲切之事，在心！在心！’行者道：‘谨领！谨领！’”金丹大道，差之毫厘，失之千里，反复叮咛，使人急须于心中，辨别出个非心切实大事，方可用心以行道，不至执心以为道。“谨领！谨领”者，知之真而见之确，心领神悟，非于语言中求之，即与前曰：“我解得，自此再不作声”者，同一机括。"}]}
{"conversation": [{"input": "", "output": "“师徒们进天竺国，宿于会同馆驿”。此处“会同”，大有妙意。前朱紫国“会同”，是言世法不明，过不得朱紫，即与唐王因斩泾龙而游地狱者相同。今天竺国“会同”，是言道法未知，过不得天竺，即与唐僧在长安初领关文，而未动身者相同，所以谓“会同”。唐僧贞观十三年起程，已历过十四年，是共计二十七年，已过至二十八年矣。国王靖宴登基二十八年，以见靖宴即贞观，天竺国即长安城。过天竺国，即是出长安西天取经；未过天竺国，仍是长安局面。虽经过十四载，与贞观十三年时无异，终是虚度岁月，是亦贞观十三年而已，何济于事？此所以谓“会同”也。然犹有“会同”者，贞观十三年为唐僧出身之时，又为唐僧起脚之时，又为天竺施法之时。盖施法而救真除假，方为脚踏实地功夫。脚踏实地功夫，仍须在生身受气处求之，此“会同”之中而又“会同”者。故唐僧闻街坊人乱道，看抛绣球，即对行者道：“我先母也是抛打绣球，巧遇姻缘，结了夫妇，此处亦有此等风俗。”\n“绣”者，五彩之色；“球”者，太极之象。太极动而生阴阳，阴阳交感而五行备，为生天、生地、生人之妙道，即生身受气之来因。这个阴阳交感之风俗，自古及今，凡有情之物，无不在此中而来。独是阴阳有先天后天之分。先天阴阳，在未生身以前；后天阴阳，在既生身以后。生身以前者为真，生身以后者为假。愚夫俗子，只知后天阴阳，着于色身而作假夫妻，以生人生物；志士丈夫，惟知先天阴阳，修持法身，而合真夫妻，以生佛生仙。虽其理相同，而圣凡各别，真假迥异，此真假不可不辨者。\n“三藏恐有嫌疑，行者道：‘你忘了老僧之言，一则去看彩楼，二则去辨真假。’三藏听说，果与行者同去。”大道以知行为全能，知所以明理，行所以成道，惟知始可以行，惟行方能全知。知之真而行之当，一即是二，二即是一，知行并用，去辨真假，真假可辨矣。故仙翁于此处道：“呀！那知此去，即是渔翁抛下钩和线，从今钓出是非来。”岂不慈悲之至？读者多将此二句错解，以为妖精抛下钩和线，唐僧闯入，钓出是非来。此等解说，大错！大错！唐僧在布金寺，蒙老僧说明悲切之事，早已抛下钩和线矣。行者欲看彩楼，去辨真假，是从今钓出是非来也。钓出是非，正以能辨真假。真假即是非，是非一出，真假立辨。如此解去，是非可知。天下同道者，不知可辨得出是非否？此以下实写钓出是非之理。"}]}
{"conversation": [{"input": "", "output": "“天竺国王爱山水花卉，御花园月夜赏玩。”是道极则返，顺行阴阳造化，自明入暗也。“惹动一个妖精，把真公主摄去，他变作假公主，知唐僧今年、今月、今日、今时到此，欲招为偶，采取元阳真气，以成太乙上仙。”此先天一破，真者失去，假者当权，即时求偶，以阴侵阳，生中带杀，顺其所欲矣。“正当午时三刻”，一阴发生之时也。“假公主将绣球亲手抛在唐僧头上，滚在衣袖之内。”此不期而遇，以阴姤阳，真假相混之时。何以打着个和尚而称为贵人？缘督子曰：“中有一宝，秘在形山，不在心肾，而在乎元关一窍。”贵人即中有一宝贝之象，此宝生于先天，藏于后天，本自无形无象。“抛去绣球”，是太极一动而阴阳分；“打着和尚”，是阴阳鼓荡而二气和。和气熏蒸，其中隐隐又有一宝现象，即犹龙氏所谓“惚兮恍兮，其中有象；恍兮惚兮，其中有物；杳兮冥兮，其中有精；其精甚真，其中有信”者，故曰贵人。惟此中有一宝之时，即先天后天真假分别之处。顺之者凡，逆之者圣。凡则入于死户，圣则开其生门。行者定“倚婚降怪”之计，于中辨别真假，真保命全形之大法门，万劫不传之真秘密，三丰所谓“顺为凡，逆为仙，只在中间颠倒颠”者是也。\n“公主唐僧至金銮殿，一对夫妻呼万岁，两门邪正拜千秋。”此夫妻虽真，而邪正大异，不可不在心君之处辨明也。国王道：“寡人公主，今登二十岁未婚，因择今日年、月、日、时俱利，抛球求偶。”圣人修造大丹，攒年至月，攒月至日，攒日至时，将此一时分为六候，二候结丹，四候温养。盖此一时，与天地合德，与日月合明，与四时合序，与鬼神合吉凶，最为险要，难得易失，若有一毫差错，阴即侵阳，而真宝即丧。曰“寡人”，曰“二十岁”，曰“求偶”，俱是以阴伤阳之象。\n诗云：“大丹不漏要三全，苦行难成恨恶缘。”精全、气全、神全，圣胎凝结，号为无漏真人。若着于恶缘，以假为真，虽苦行百端，大道难成。吕祖所谓“七返还丹，在人先须炼己待时”也。“道在圣传修在己，德由人积福由天。”道必须真传实授而修，还要自己出力，内外功行，一无所亏，德足以服鬼神，善足以挽天心，则福自天申矣。“休逞六根之贪欲，顿开一性本来圆。”六根门头，头头放下，而无贪无欲，一灵真性，处处光明，即本原不失矣。“无爱无思自清净，管叫解脱自超然。”外无所爱，内不起欲，自然清静。若得清静，脱然无虑，顿超群思，修炼大丹，是不难耳。"}]}
{"conversation": [{"input": "", "output": "彼世之迷徒，不知圣贤大道，误认阴阳为世之男女，遂流于御女邪术，妄想以生人造化，而欲生仙，顺其欲爱，出丑百端，不知羞耻，自谓知其趣味，吾不知所知者是何趣味？其必知儿女交欢，被窝里趣味乎！噫！此等之辈，以真为假，以假为真，只可暗里着鬼疑怪，肆行而无忌惮。一见正人君子，识神自首，不打自招，心惊胆战，惟恐败露，不觉颠倒错乱，而无所措手足，邪行何为哉？《悟真》云：“饶君聪慧过颜闵，不遇真师莫强猜。只为金丹无口诀，叫君何处结灵胎。”行者道：“莫乱谈，见师父议事去也。”其提醒世人者，何其切欤！\n诗曰：\n非心切实有真传，配合阴阳造化全。\n窃取生身初受气，后天之内采先天。\n第九十四回　四僧宴乐御花园　一怪空怀情欲喜\n悟元子曰：上回已提明生前之来因，与生身之来因，而犹未言其如何是生身之前，如何是生身之后。故此回细发明其奥妙，使学者深悟细参耳。\n“行者三人见了国王，齐齐站定。”是三人同志，切须防危，即上回“大丹不漏要三全”之妙旨。国王问道：“姓甚名谁，何方居住？因甚事出家，取何经卷？”此问其来因也。故唐僧道：“陛下问你来因。”夫此来因，岂易知哉？本之于父母未生之前，受之于父母既生之后。生身以前，有生身以前之来因；生身以后，有生身以后之来因。非心而实切，以前之来因；求偶而假合，以后之来因。以后之来因不易辨，以前之来因更不易知。亘古圣贤，历代祖师，口口相传，心心相接，使学者既知其生身之来因，复知其未生身之来因，自卑登高，下学上达，期造于形神俱妙之地而后已。行者笑道：“我们出家人，得一步进一步。”诚有然者。\n独是得一步进一步之事业，非一己孤修，乃人我共济。倘只知有己，不知有人，而金丹难成，故行者见师父侍立在旁，大叫一声道：“陛下轻人轻己，既招我师为驸马，如何叫他侍立？世间称女夫谓之贵人，岂有贵人不坐之理？”“侍”者，一“人”、“寸”、“土”而成字。“坐”者，二“人”共土而成字。土者，意也。侍则一人一意，一己之阴也；坐则二人合意，彼此扶持也。一己之阴，则隔碍不通，而孤阴不生；彼此扶持，则阴阳得类，而中有一宝。一女一夫，称为贵人；一阴一阳，中有一宝。未有求贵人而不坐侍立之理？此等来因，一经叫出，诸天及人，皆当惊疑。国王大惊失色，亦何足怪？“取绣墩请唐僧坐了。”“绣”者，五色之物；“墩”者，敦厚其中。阴阳相当，四象和合，归于中央，五行攒簇，金丹之象。"}]}
{"conversation": [{"input": "", "output": "三徒各道本身始终，是言先后天阴阳五行，有为无为之来因也。此来因犹所易知者，以其五行分而言之，尚未合而论之，而真假未辨明也。“正在恍惚之间，忽有阴阳官奏道：‘婚期已定，本年本月十二日壬子良辰，周堂通利，宜配婚姻。今日初八，乃戊申之日，猿猴献果。’”《悟真》云：“女子著青衣，郎君披素练。见之不可用，用之不可见。恍惚里相逢，杳冥中有变。”盖以恍惚杳冥之中，正阴阳均平，初八《兑》金，上弦金八两，水中之金。曰“戊申”者，戊为阳土，申为阳金，以明水中金，为先天至阳之物，此未生身以前，真阴阳五行之来因也。“十二日壬子”，天壬地癸，阴阳不期而遇，铅遇癸生，已有《夬》中藏《姤》之象。故曰“婚期已定，周堂通利，宜配婚姻”。“婚”乃女之昏，“姻”乃女之因，周而复始，其将欲求姤乎！“三藏师徒都在御花园。”阳极生阴，阴陷其阳，仍取姤义。此即生身后，假阴阳五行之来因也。\n行者道：“你说先母也是抛打绣球，遇缘成其夫妇，似有慕古之意，老孙才引你去。又想着布金寺长老之言，就此探视真假。”金丹之道，须于生我处穷其源，于死我处返其本，非后天无以返先天，非遇《姤》难以复真阳。古人所谓“有情来下种，因地果还生。无情亦无种，无性亦无生”，此即辨真假之来因也。故曰：“见面就认得真假善恶，却好施为，辨明邪正。”不见面则真假善恶未出，而邪正未可即辨，亦未可即明。然真假善恶，在于王宫宥密之处，如何能见面？是有法焉，若倚婚会喜，不待强求，自然见面。\n“国王携唐僧镇华阁同坐，叫行者三人在留春亭别坐，铺张陈设，富丽真不可言。长老无计可奈，只得勉强遂喜，诚是外喜而内忧。”当阴将侵阳之时，真者早有远离之势，假者已有暗来之兆，盈虚消长，天运自然之数，亦人之无可如何者。然气数由天，虽难以遏留；而道义在我，犹可以裁变。须当以真金自处，固守原本，万不可以富贵迷心，美色留意，观于浊水而迷于清渊也。何则？春夏秋冬，如白驹过隙，而岁不我与；歌舞诗酒，尽苦中作乐，而何可认真？若不知戒惧，逐境迁流，自在快乐，只图受用，失于修养，饱食终日，无所用心，其不为阴阳所规弄，而伤害性命者几希。"}]}
{"conversation": [{"input": "", "output": "更有世间一等呆子，不晓“中有一宝”之妙旨，阴阳交感之天机，误认为男女房中之物，以苦恼作亲家，以贪嗔为邻友，以耍子为礼道，自恃采取之能，没事不怕，妄想在他人幻皮囊上讨饶接命，以成好事。如此之好，不可谓之作仙贵人之好，只可谓之作孽驸马之好。抑知亲还未作，良心早丧，天网恢恢，疏而不漏，报应分明就在眼前乎！古仙所云“若说三峰采战，直教九祖沉沦”，即此之谓欤！\n“三藏叫拿呆子，要打禅杖，行者捂八戒嘴，叫莫乱说。”一切迷徒，可以自悟。仙翁于采取门户，不妨于本传中重复言者，总示阴阳之道，非世间男女之说，别有来因，而不可认假为真，其慈悲为何如？乃人意有迷而不悟，反窃取仙翁法言，以证采取邪术者，虽仙翁亦无如之何也。提纲“四僧晏乐御花园”，即批此采取邪徒，偷圣贤大道，而入贪花好色之地，可不戒哉！\n“昭阳宫真个是花团锦簇，那一片富丽妖娆，胜似天宫月殿，不亚仙府瑶宫，有喜会佳姻，新词四首，按诸乐谱，满宫播唱。”写出一团富丽美色，易足动人之假像。无知者，焉能不堕其术中？“国王以正是佳期，叫早赴合卺；公主以三徒丑恶，使发放出城。”阴将来而阳将退，其机虽微，为祸最烈也。“行者对唐僧道：‘打发我们出城，你自应承，我闪闪身儿来，紧紧随护你。’”此伺阴之将生，而神明默运，欲借假以救真，复从真以辨假，所谓外作夫妻，内藏盗心也。计较到此，可以来去于阴阳之中而无碍，不妨在天竺国讨宝印花押，去灵山见真佛、取真经而回来矣。\n“八戒接了亲礼，行者转身要走，三藏扯住道：‘你们当真都去了？’”是欲行其真，先戒其假，假中求真也。“行者捏手，丢个眼色道：‘你在这里宽怀欢会，我等取了经回来看你。’”是外示其假，内存其真，真中用假也。“行者拔一根毫毛，变本身模样，真身跳在半空，变一个蜜蜂，飞入朝中，去保师父。”此借假修真，由真化假，不在皮毛上着力，而于真空中施为，有阴有阳，密处留神，暗里藏机，有无不立，声色俱化。这等天机，须要明师附耳低言，口传心授，非一切凡夫，能以知识猜想而得者也。"}]}
{"conversation": [{"input": "", "output": "“合卺佳筵，已排设在 鹊宫中，娘娘公主，俱专请万岁同贵人会亲。” 鹊宫”，乃牛女之鹊渡；合卺筵，系阴阳之交欢。但以娘娘而请国王，以公主而会贵人，是特后天之假阴阳，顺行其欲，侵害先天之真阴真阳。当斯时也，真为假迫，阳遇阴来，几不可救，危哉！危哉！然幸有行者腾挪变化，静观密察，已先伺之于未发之前矣。虽有大祸切近，亦不妨直入虎穴而探虎子。所谓“乘风船，满载还，怎肯空行过宝山”。提纲“一怪空怀情欲喜”，信有然者。学者若能于此中打透消息，生身以后之来因，与生身以前之来因，可以不辨而明。奈何人多在 鹊宫专请贵人会亲，而不知变蜜蜂保真者，何哉？\n诗曰：\n四个阴阳天外天，是非真假细钻研。\n后天造化夫妻理，识得先天作佛仙。\n第九十五回　假合形骸擒玉兔　真阴归正会灵元\n悟元子曰：上回言先天后天来因矣，然先天后天之来因已明，而先天后天之真假来因，犹未之辨。故此回实写出真假邪正，使学者除假存真，由真化假，以完配金丹之大道耳。\n陆子野曰：“正人行邪法，邪法悉归正。邪人行正法，正法悉归邪。”上阳子云：“形以道全，命以术延。术即法，法即术。法所以别邪正，术所以夺造化。”若知阴阳之真假，而无法以施之，则真假相混，假者不见假，真者不见真，真假终为祸，而真非我有，何贵于知？然法从何而施？是在法眼静观，慧剑高悬，临炉之际，不即不离，勿忘勿助，因时制宜，随机应变，以逸待劳，以静待动。在泥水中拖船，于大火里栽莲，摘出墙之鲜花，采蕊珠之甘露，身居锦绣而心无爱，足步琼瑶而意不迷，内外无着，全不动念耳。\n“行者早已看破，见那公主头上，微露出一点妖气，却也不十分凶恶。”妖精为月中玉兔，阴中之阳，水中之金，《坎》卦是也。《坎》外阴，故“微露一点妖气”；《坎》有孚，故“不十分凶恶”。独是《坎》中之阳，在《坤》中则为假，在《坎》宫则为真，真中有假，假中有真，故曰“假公主”也。“行者早已看破，在唐僧耳边叫道：‘公主是个假的。’长老道：‘是假的，却如何叫她现相？’行者道：‘使出法身，就此拿他也。’”盖假有假相，真有真相，识其假，必叫现其假，而后可以使假归真。然不能使出法身真相，则妖精之假相，仍不可得而辨。行者使出法身拿他，是知之真而行之果，以真灭假，使假现相之正法眼，教外别传之大法门，故是耳边密传，而不与人知也。"}]}
{"conversation": [{"input": "", "output": "“行者现了本相，大叱一声，揪住公主骂道：‘你在这里弄假成真，只这等受用，也尽够了。心尚不足，还要骗我师父，破他的真阳，遂你的淫性哩！’”《坎》中之阳，原非《坤》中之物，因《乾》、《坤》一姤，《坤》索《乾》之中爻，《坤》实而成《坎》，则《坤》已失其中之真，而为中之假矣。然《坎》外阴而内阳，假中有真，是弄假成真也。《坤》既得《乾》中之阳而成《坎》，则其中之阴，遂入于《乾》宫而成《离》。由是火上水下，火水不济，顺行后天造化，以阴姤阳，不至《剥》尽其阳而不止。其曰“心尚不足，破他的真阳，遂你的淫性”，真实不妄。此真中有假，假中有真，真中还有假，若非行者大叱一声，揪住打骂，以大制小，以一制二，以阳制阴，以真制假，其不为以假灭真，以阴剥阳，以二蔽一，以小害大也几希。此等真假，不可不辨。故三藏抱住国王道：“此是我顽徒使法力，辨真假也。”然则此等惊天动地，天下希有之事，岂无法力者所能作乎？\n“妖精见事不谐，挣脱了手，解剥了衣服，甩落了首饰。”是脱《坎》外之假，而就《坎》内之真，现出《坎》中之真阳也。“到御花园土地庙，取出一条碓嘴样的短棍。”是去《离》外之动，而用《离》内之静，取出《离》内之真阴也。然《离》中之阴虽为真阴，《坎》中之阳虽为真阳，若不用真火煅炼，而调和之，则《坎》中之阳不能上实于《离》，《离》中之阴不能下虚于《坎》，终是以假侵真，而不能以真化假。\n“行者与妖精大显神通，在半空中赌斗。”正真假相混，以真化假，借假修真，而不容以假乱真也。故唐僧扶国王道：“你公主是个假作真形的，若拿住他方知好歹。”以见火候不到，而假者仍在，真者犹未可见也。然“横着身子，与和尚在天上挣打”，是已精一入中，《坎》、《离》相济，和合丹头之时。何以妖精化清风逃去西天门，行者叫把天门的不要放走乎？盖妖为《坎》中一阳，《坎》中之阳，乃水中之金，金属西方。五行顺行，金生水；五行逆运，水生金。妖精逃于西方，子报母恩，归于金之本位。然返其本，未经真火炼尽余阴，犹有其假，未肯现真，不叫把天门的放去，正欲炼其阴耳。"}]}
{"conversation": [{"input": "", "output": "“妖所拿短棍，一头大一头小。”此《兑》金之本相。《兑》之上为一阴爻，下为二阳爻故也。诗中云：“羊脂玉”，“在上天”，“一体金光和四象，五行端气合三元”。皆指《兑》之一阴，为《坤》宫之土而言。“随吾久住蟾宫内，在你金箍棒子前。”蟾者，金蟾，金箍棒亦金类，土能生金。“广寒宫里捣药杵，打人一下命归泉。”广寒为纯阴之地，即《坤》之象。土在《坤》宫则为真，而能生物，故曰捣药杵；土离《坤》宫则为假，而能伤物，故曰命归泉。若然，则此《兑》金之阴，不可不炼也明矣。\n“那妖精难取胜，将身一幌，金光万道，径奔正南上败走。忽至一座大山，钻入山洞，寂然不见。”自西至南，西南《坤》位，金入火乡，金火同官，金因火炼而成形，火因金明而返本。正大药生产之乡，金丹下手之时。《易》曰：“西南得朋，乃与类行。”丹经云：“要知产药川源处，只在西南是本乡。”皆以明西南生药之一时。圣人运动阴符阳火，于此一时中，潜夺造化，以为丹母，良有妙旨。若非以法追摄，则此一时亦不易得，幸而得之，时不可失。盖此一时，有先天真一之祖气存焉。此气“与天地合其德，与日月合其明，与四时合其序，与鬼神合其吉凶。先天而天弗违，后天而奉天时”，易失而难寻，易走而难制。故仙翁于此处提出：“恐他遁身回国，暗害唐僧。径回国内，此时有申时矣。”“申”者，中而有一，即“中有一宝”之义。“有申时”，即中有一宝之时。知的此时，方能辨出真假；不知此时，而真假犹未可辨。若知此事，而未到此时，则真假不分，而亦不能辨。此时有申时矣，而真假显然矣。\n“国王问道：‘假公主是个假的，我真公主在于何处？’行者道：‘待我拿住假公主，真公主自然来也。’”夫真之不见，皆由假之所蔽，拿住假的，真的自然来。是以真除假，借假归真，真真假假，假假真真，真假之为用神矣。提纲所云“假合形骸擒玉兔”者，正是此意。然擒拿之妙，须要火候，内外兼用，不得舍此求彼，顾头失尾。故行者道：“八戒、沙僧，保护师父，我却好去降妖。一则分了内外，二则免得悬挂，必当明辨此事”，即《悟真》云：“内药还同外药，内通外亦须通。丹头和合类相同，温养两般作用。自有天然真火，炉中赫赫长红。外炉加减要勤功，妙绝无过其种。”“八戒、沙僧护持唐僧”者，木土内运，天然真火也；“行者降妖辨明真假”，金水外运，外炉加减，妙绝无过真种也。"}]}
{"conversation": [{"input": "", "output": "“土地说出毛颖山，山中有三处兔穴，乃五环福地，大圣要寻妖精，还是西方路上去有。”“毛”者，“三”、“勾”，即三日月出庚方之旨。“颖”者，颖悟，来复之义。三兔穴仍取三日之象，三日一阳来复，乃金丹现象之时。得之者，可以会三家，攒五行，脱生死，出轮回，超凡入圣，长生不老，谓之五环福地，谁曰不然？“妖精还是西方有”者，《兑》也，“山顶上两块大石”，即兑楃之象。“行者使棒撬开，那妖‘呼’的一声，就跳将出来。”去其《兑》之两大，还其《坤》之三阴，由《兑》至《坤》，动极而静，故有太阴星君从空而来矣。静极则必又动，故太阴说出妖精为广寒宫捣药玉兔。积阴之下，一阳来复，贞下起元，天地之心于此复见，为金丹大道之药物，三丰所谓“偃月炉中摘下来，添年寿，减病灾”者是也。\n然不知先天后天阴阳盈虚消长之理，则假合真形，假瞒其真，真藏假中，而真假莫辨，金丹难成。太阴说出“素娥把玉兔打了一掌，思凡下界，投于国王皇后之腹，为公主。玉兔怀一掌之仇，私出宫门，抛素娥于荒郊”，一段因果。可知玉兔本不假，因素娥一掌而假之；素娥未全真，因玉兔私仇而真之。此何以故？盖素娥，天宫之物，《乾》阳之象，阳极则必反阴而思《姤》。打玉兔一掌者，求《姤》也。一《姤》《乾》中之阳，下陷于《坤》，《坤》实而成《坎》，《乾》虚而成《离》，即是思凡下界，而投皇后之腹。由是先天《乾》、《坤》变为后天《坎》、《离》，火水不济，岂不是月中玉兔，金逢望后，一阴来生，怀仇私出，真中变假，而抛素娥于荒郊之外也？然则玉兔即素娥，素娥即玉兔。非玉兔之外，别有素娥；素娥之外，别有玉兔。所谓玉兔者，就丹道而言；所谓素娥者，就造化而言。曰真假者，特以先后天言之。以先天而论，则素娥为真，玉兔为假；以后天而论，则玉兔为真，素娥为假。素娥之真，因玉兔而真之；玉兔之假，因素娥而假之。未《姤》之前，玉兔、素娥无真假之别；既《姤》之后，玉兔、素娥有真假之分。是素娥打玉兔一掌，素娥自打之；玉兔怀一掌之仇，素娥自仇之。“素娥思凡下界，投于皇后之腹”，即是玉兔私出宫去，以假变真，真而假，假而真，无非一《姤》为之。留心识破真假，则知这些因果。须要在一阴来《姤》处明证，而施法返本；更宜于一阳来《复》处认定，而现象归真。"}]}
{"conversation": [{"input": "", "output": "“大圣、太阴星君，带玉兔径转天竺国。此时黄昏，看看月上，正南上一片彩霞，光明如昼。”即《悟真》所谓“偃月炉中玉蕊生，朱砂鼎内水银平。只因火力调和后，种得黄芽渐长成”也。“行者空中叫醒天竺国王皇后嫔妃，指说月宫太阴星君，玉兔假公主，今现真相。”以见金丹大道，原在后天中返先天，假相中现真相，非色非空，有阴有阳，法财并用，人我共济，借假修真，以真化假。即《悟真》所谓“调和铅汞要成丹，大小无伤两国全。若问真铅是何物，蟾光终日照西川”也。提纲“真阴归正会灵元”者，正在于此。\n夫此灵元至宝，人人具足，个个圆成，处圣不增，处凡不减。迷徒每不得真传，往往认假为真，流于采取，而动淫欲。抑思此乃作佛成仙之道，岂可以动淫欲而成？噫！“此般至宝家家有，自是愚人识不全。”何哉？“太阴收回玉兔，径上月宫”者，外丹已成也；“国王谢了行者，又问前因”者，内丹须修也。外丹，了命之事；内丹，了性之事。了命者，去其假；了性者，修其真。今日既去其假，明日去寻其真，此理之所必然。盖假者既去，何愁寻真？真者现在，布金寺里，不必别铸钳锤，另造炉鼎，而真即可得。盖以真即在假之中，无即在有之中，了命之后而须了性，有为事毕而须无为，温养火候，超脱圣胎，明心见性，极往知来，正在此时。说到这里，有为无为，知行并用，真空妙有，性命双修，方知不在人心上作功夫，而布金寺所曰“悲切之事”，可以大明矣。\n“行者到布金寺，把上项事备陈一遍，众僧方知后房里锁的是个女子。”噫！悲切之事，须在布金寺问出来因；真假之别，当向天竺国辨其邪正。不知布金寺之悲切，难辨天竺国之真假；不辨天竺国之真假，难明布金寺之悲切。真假已辨，悲切已明，照见三千大千世界，如一毫端，不复为百脚山之阻滞。从此母子聚首团圆，君臣共喜饮宴。无亏无损，仍是当日面目；保命全形，依然旧时家风。\n“丹青留下四众喜容，供养在镇华阁上。”是写其真金不坏，为后世去假认真之图样。“又请公主重整新妆，出殿谢四众救苦之恩。”乃示其整旧如新，为天下救苦脱难之法船。“拜佛心重，苦留不住”，须知安乐之境而不可过恋；“众僧不回，暗风迷眼”，当在尘缘之处而对景忘情。结云：“沐尽恩波归了性，出离金海悟真空。”真空不空，不空而空，非心非佛，妙道在斯矣。\n诗曰：\n真中有假假藏真，假假真真定主宾。\n金火同宫还本相，阴阳混化脱凡尘。\n第九十六回　寇员外喜待高僧　唐长老不贪富贵"}]}
{"conversation": [{"input": "", "output": "金火同宫还本相，阴阳混化脱凡尘。\n第九十六回　寇员外喜待高僧　唐长老不贪富贵\n悟元子曰：上回已结出，自有为而入无为，大道完成矣。然大道虽成，未离尘世，犹有幻身为患，若不知韬晦隐迹，未免招是惹非，为世所欺。故此回和下回，极形人心难测，使修行者见机而作，用大脚力，镇压群迷，以防不测之患也。\n篇首一词，言一切色空、静喧、语默，俱皆后天识神所为，并非我固有之物，当一切看破，不必梦里说梦，认以为真。须顺其自然，用中无用，功里施功，不着于有心，不着于无心。还如果在枝上，待其自熟自红，不必计较如何修种，方是修行人大作大为，而虚实行藏，人莫能窥矣。\n“三藏师徒，在平安路上行经半月，忽见城池。唐僧问：‘什么去处？’行者道：‘不知，不知。’”连道“不知”，即词中“莫问如何修种”之意。盖大道以无心为主，到得道体完成，平安之处，正当绝去万有，穷通得失，置于不问不知而已。“八戒道：‘这路是你行过的，怎么不知？’行者道：‘事不关心，查他做甚？’”此所以不知。一以为行过的，怎么不知？一以为不关心，所以不知。总以示无心之行而不着心，正“有用用中无用，无功功里施功”之妙。“二老论兴衰得失，圣贤英雄，而今安在？可为叹息。”正明世事皆假，犹如一梦，而必须万有皆空也。\n“铜台府”，须要在尘缘界中捡出真金；“地灵县”，且莫向大地恒沙中失去灵宝。“虎坐门楼，寇员外家，有个万僧不阻之牌。”虽曰斋僧为善，而未免虚张声势，有心修福矣。有心则务于外、失于内，是贼其德，而非行其善。至圣云：“乡愿，德之贼也”，其即寇员外之谓乎！曰寇者，所以诛其心也。乃唐僧化斋，而求向善之家，是不知善中犹有如虎似寇者在也。何则？善不求人知，则为真善；善欲其人晓，则为假善。天下之人为善者少，为名者多，修行人若不自谨慎，徒以外取人，露出圭角，惹得人猜猜疑疑，围绕争看，即未免走入虎坐寇家，而为好奇者觊觎矣。故员外闻报异相僧人来也，不怕丑恶，而即请进，百般殷勤也。及问起居，三藏说出见佛祖求真经，而员外即面生喜色，总以写不善韬晦，而起人心之失。"}]}
{"conversation": [{"input": "", "output": "“名寇洪，字大宽，虚度六十四岁。许愿斋万僧，只少四众，不得圆满，天降四位，圆满其数，请留名号。”分明内存盗跖之心，外装老成之见，虚挂招牌，以要美誉。此等之辈，外示宽洪大量，内实贪心不足，所谓老而不死是谓贼者。试看老妪以为古怪清奇，必是天人下界；秀才闻经十四遍寒暑，尽道真是神僧。罔知道中有贼，误认向善人家，轻举妄动，惊俗骇众，焉得不动人耳目？当此之时，三藏虽到得有宝之方，尚未了圆满之愿，而乃以口食为重，不知谨戒，妄自交接，是起头容易结稍难，自阻前程，纵灵山不远，未可遽到。“见员外心诚恳，没奈何只得住了。”理所必然。\n员外始而供斋，铺设齐整；既而留住，圆满道场。可谓言语诚敬，礼貌丰隆，善之至矣。而谁知至善之中，即有不善者在；至敬之中，便有不敬者藏。老妪因留不住，而遂生恼，是绵里裹针，已种下伤人之根；秀才供养不领，而即抽身，是口是心非，早包藏暗害之计。“鼓乐喧天，旗旙蔽日”，岂是敬僧之礼？“人群凑集，车马骈填”，难言为善之家。“真赛过珠围翠绕”，分明自寇而招寇；“诚不亚锦绣藏春”，势必张大以失大。“茶饭不吃，却走什么路”，见口食而易足惑人；“长安虽好，不是久恋之家”，安乐而非可妄享。“华光行院”，写出炫耀起祸之端；“五显灵官”，比喻显露不谨之失。“不期黑云盖顶，大雨淋漓”，花正开时遭雨打；“恐有妖邪知觉，夜尘未睡”，人得意处须防危。“泰极还生否，乐处又逢悲。”修行者可不谨诸？\n诗曰：\n道成急须去韬光，莫露形踪惹祸殃。\n大抵恩中还有害，当知绵里裹针芒。\n第九十七回　金酬外护遭魔毒　圣显幽魂救本原\n悟元子曰：上回言不能深藏潜隐，招祸之由。此回言通幽达明，脱灾之道。夫道高者毁来，德修者谤兴，此修行人之所必有。然能被褐怀玉，深藏若愚，有若无，实若虚，混俗和光，方圆应世，则我者无自满之失，而在人者少争奇之思，虽外有些小魔障，亦可以逢凶而化吉。否则，门前赛宝，轻浮浅露，便是开门揖盗，自取灭亡。\n寇员外因示富而被盗，又不肯舍财而拼命，乃系逐于末而忘其本，暗室亏心，外边尽假，被贼撩阴一脚踢死，出尔反尔，于贼何涉？噫！寇员外之死而入阴，即唐僧之死而入阴。何则？寇员外之死，皆由送唐僧过于奢华之故。然则四众不善于遁迹潜形，而员外亦即炫耀资财，此老妪、寇梁兄弟，陷他四众所由来也。"}]}
{"conversation": [{"input": "", "output": "状云：“唐僧点着火”，法身不定也；“八戒叫杀人”，不知禁戒也；“沙和尚劫出金银去”，任意张狂也；“孙行者打死我父亲”，肆行无忌也。如此招摇，顾外失内，认假为真，暗生障碍，其苦也不亦宜乎？独是金酬外护，则是以德相酬，以恩相报，何至反遭魔毒而入狱？殊不知员外因送僧人而致死，僧人因酬外护而入狱，皆是不能韬明养晦，务于外而失于内，恩内有害，德中怀刑，势所必然。外护入地狱，僧人入牢狱，仅是在不明之地安身立命，重于末节，一伤其本原。虽灵山不远，而犹在鬼窟中作生涯；即真经在望，尚在地狱中做事业。焉能逃得阎王老子之手乎？当斯时也，若非振道心，去人心，几不令前功俱废乎？\n“四众到得监门，行者笑道：‘进去！进去！这里莫狗咬，倒好耍子。’”夫狗者，贪图之物，比人之贪心。既无贪心，随在而安，倒好耍子，不色不空，“有用用中无用，无功功里施功”矣。“禁子乱打要钱”者，是禁其不得在外而乱贪；“行者叫与袈裟”者，是示其须在怀中而掏宝。“行者叫禁子道：‘我们那两个包袱中，有一件锦襕袈裟，价值千金，你们解开拿了去罢。’”二者人心，一者道心，解开两包，拿出一件，即是解去人心，拿出道心。若能如此者，方是解灾脱难之根本，故狱官见袈裟而看关文，便知不是强盗矣。\n所可异者，行者暗想师父有一夜牢狱之困，已过四更，要去打听打听。何时不可，而必在四更以后也？此有道焉。当五更平旦之时，有虚静之气，乃道心发现之时，正好打听幽明之路。过此一时，理欲相混，善恶不分，而幽明之事未易以打听。\n夫天下事，有形迹者，人可以识；无色相者，人难以知。行者变蜢虫儿，暗里潜行，始则到于大街之市，窥听言语，而护口生意之愚夫愚妇，莫之能识；既而入于寇姓之家，学声讲话，而陷害无辜之妇人小子，莫之能辨；又既而进于刺史之宅，掉经诈言，而不审来因之酷吏赃官，莫之能认。又从空中改作大法身，伸下一只脚，把个县堂踩满，概县官吏人等惊惶，磕头礼拜，皆莫之或违。此暗则潜藏默运，而不露些子机关；明则大法脚力，而足以镇压群迷。真脱灾消难之作为，起死回生之要诀，尚何有地狱囹圄之苦？此寇家递解状而悔过，众官开监门而认错所由来者。"}]}
{"conversation": [{"input": "", "output": "“行者复入幽明地界，讨回员外魂灵，死而复生。”明足以镇压世俗，幽足以暗服鬼神，幽明通彻，隐显莫测，诚所谓有大脚力者。最妙处是：“神光一照如天赦，黑暗阴司处处明。”盖幽明有相通之理，阴阳有感应之机。天堂地狱，由人自造；致福招祸，惟人自裁。出此入彼，一定不易。大圣入幽冥，岂真入幽冥哉？是特神观密察，屋漏不亏，表里如一，明无不彻之谓，非有大脚力者，乌能如此？及员外说出“被贼一脚踢死，与四众无干”，而误陷之情，方得释然矣。\n噫！前遭一脚之害，而入地狱，皆因争奇好赛，而着于色相；今借一脚之力，而脱地狱，皆因潜踪隐迹，而能顾本原。一脚之错与不错，生死关之，可不畏哉？昔杏林嘱道光禅师云：“汝急往通邑大都，依有力者为之。”即依此大脚力也。然则有大脚力者，方脱地狱，而无大脚力者，暗遭飞脚。故结云：“地阔能存凶恶事，天高不负善心人。逍遥稳步如来径，只到灵山极乐门。”大脚力岂小补云哉？\n诗曰：\n善中起见动人心，怎晓尘情利害深？\n欲救本原完大道，潜藏默运化群阴。\n第九十八回　猿熟马驯方脱壳　功成行满见真如\n悟元子曰：上回言道成之后，须要韬明隐迹，以待脱化矣。然当脱化之时，苟以幻身为重，不肯截然放下，犹非仙佛形神俱妙、与道合真之妙旨。故仙翁于此回，指出末后一着，叫修行人大解大脱，期入于无生无灭之地也。\n如提纲着紧处在“猿熟马驯方脱壳”一句。“猿”者，真空之道；“马”者，妙有之法。“熟”者，圆成而无碍；驯者，活泼而自然。道至圆成，则真空不空；法至自然，则真色不色。真空妙有，妙有真空，合而一之，有无不立，道法两忘。圆陀陀，光灼灼，净倮倮，赤洒洒，纯阳无阴，独露《乾》元面目矣。而非云心之熟，意之驯。若以心熟意驯猜之，试问脱壳，脱出个什么？如曰脱出个心意，则心意因幻身而有，幻身且无，心意何在？即此而思，可知道法非心意矣。从来评《西游》者，俱以“心猿意马”为解，独悟一陈公云：“猿为道体，马为功力。”洵为仙翁知音。"}]}
{"conversation": [{"input": "", "output": "“方脱壳”三字，大有讲究，其中包含无穷实理，成仙作佛，于此定其高低，不可不玩。何则？猿未熟，马未驯，须赖有为之道，熟之驯之，未可脱壳，而亦不能脱壳也；若猿已熟，马已驯，急须无为之道，不必再熟再驯，即可脱壳，而亦不得不脱壳也。倘猿未熟，马未驯，而即行无为之道，则是悬空妄想，脚根不实，命基不固，若有一毫渗漏，未免抛去人身，而未可即脱壳；若猿已熟，马已驯，而仍守有为之道，则为幻身所累，休歇无地，性理不明，饶君千百之年寿，总是无知一愚夫，而必须求脱壳。无为而必先有为者，如六祖惠能已悟本来无一物，而又在四会混俗和光者是也；有为而必须无为者，如初祖达摩，始而长芦下功，既而少林冷坐者是也。盖猿未熟，马未驯，必须熟之驯之，以行有为之道；若猿已熟，马已驯，急求解之脱之，以行无为之道。\n“唐僧到玉真观，金顶大仙接着。”已是到金仙之分，而猿熟马驯，体变纯阳之时矣。故诗云“炼就长生居胜境，修成永寿脱尘埃”也。大圣道：“此乃灵山脚下，金顶大仙。”以见仙即是佛，佛即是仙。仙者，金丹有为之道；佛者，圆觉无为之道。佛不得金丹不能成佛，仙不明圆觉不能成仙，一而二，二而一，灵山雷音即金顶大仙，岂可以仙佛歧而二之乎？\n“烧汤与圣僧沐浴，好登佛地”者，猿熟马驯，从有为而入无为也。诗中“洗尘涤垢全无染，返本还元不坏身”。金丹成就，无尘无垢，纯阳无阴也。“昨日褴褛，今日鲜明，睹此相真佛子”者，了命之后，必须了性；有为事毕，必须无为也。\n“圣僧未登云路，当从本路而行”者，下德者以术延其命，猿不熟，而必熟之于无可熟，马不驯，而必驯之于无可驯，还须脚踏实地也；“行者走过几遭，不曾踏着此地”者，上德者以道全其形，猿本熟，马本驯，猿不必熟而自熟，马不必驯而自驯，可以顿悟圆通也。\n“这条路不出门，就是观宇中堂，穿出后门便是”者，前面有为之道过去，即是后边无为之道，不必另寻门户，“只此一乘法，余二皆非真”也。大仙道：“圣僧已到于福地，望见灵山，我回去也。”命之至者，即性之始，到得无为，而不事有为也。\n至凌云渡，独木桥，唐僧心惊，以为大仙错指，是猿熟马驯，而不知此脱壳也。行者道：“不差，要从那桥上行过去，方成正果。”言猿熟马驯，而不可不在此脱壳也。了命之后，不得不了性，了性所以脱壳也。"}]}
{"conversation": [{"input": "", "output": "“凌云渡，独木桥”，悟一子注云：“自人识趣卑暗，物欲障碍，彼岸高远，如凌云然；自人肆行无惮，幽隐自欺，内省微危，若独木然。”是则是矣，而犹未见仙翁之本意也。果如是言，则必上独木桥，而方过凌云渡；不上独木桥，而凌云渡难过。何以未上独木桥，用无底船亦过乎？以吾论之，别有道焉。\n盖成仙作佛，为天下希有之事，人人所欲得，人人所难能。如凌云之高而难渡，正以难渡者而渡之，则仙矣、佛矣。盖渡之之法有二，一则无为之道，一则有为之道。无为之道，最上一乘之道；有为之道，金丹之道。一乘之道，即独木桥；金丹之道，即无底船。独木桥所以接上智，无底船所以渡中人。何为独木桥？独木者，一乘也；桥者，梁道也。即最上一乘无为之道。故曰：“从桥上过，方成正果。”诗云：“单梁细滑浑难渡，除是神仙步彩霞。”言最上一乘之道，惟上智顿悟者可以行，而下智渐修者则难渡。\n三藏心惊道：“这桥不是人走的”，以见下智者则难渡；行者笑道：“正是路！正是路！”以见上智者可以行。“行者跳上桥，须臾跑将过去，又从那边跑过来。”上智之人，本性圆明，不假施为，顿趋彼岸，随机应变，遇境而安，出入无碍，来往不拘，无为之用自成。《中庸》所谓“自诚明，谓之性也”。“唐僧摇手，八戒、沙僧咬指道：‘难！难！难！’”又曰：“滑！滑！滑！”下智之人，秉性愚鲁，为私欲所蔽，为外缘所诱，忘其本来面目，失其固有天良，着于假相，好生而恶死，不能顿悟圆通，终难归于大觉。若无金丹之道，焉能过得凌云之渡？《中庸》所谓：“自明诚，谓之教也。”《参同》云：“上德无为，不以察求；下德为之，其用不休。”此无底船之不可无者也。\n“无底”者，脚踏实地，增损之道。增者，增其功；损者，损其道。增之又增，损之又损，直到增无可增，损无可损之处而后已。所谓“为功日增，为道日减”，即“其用不休”，无底船之义。诗云：“有浪有风还自稳，无终无始乐升平。六尘不染能归一，万劫安然自在行。”此系实言，非是妄谈。故行者道：“他这无底船儿，虽是无底，却稳，纵有风浪，也不得翻。”特以金丹之道，有体有用，有火有候，盗生杀之气，夺造化之权。先天而天弗违，后天而奉天时。天且弗违，而况于人乎，况于鬼神乎？若到得丹成以后，由勉强而归自然，先了命而后了性，直入无上妙觉之地，与上德者同归一途。所谓“其次致曲，曲能有诚。”即不明上独木桥，而独木桥已早暗上矣。曰：“却稳”，曰：“不得翻”，何等明白显示？"}]}
{"conversation": [{"input": "", "output": "“长老还自惊疑，行者往上一推，师父踏不住脚，毂辘的跌在水里。”噫！长老至玉真观，已是猿熟马驯，至凌云渡，更有何惊疑之事？其所以惊疑者，以其有此幻身耳。有此幻身，所以不敢渡而惊疑；有此幻身，而不得不渡。一推跌在水里，正欲其无此幻身。太上所谓“吾所以有大患者，为吾有身；及吾无身，吾有何患”者是也。“早被撑船人，一把扯起，站在船上。”无此幻身，即有法身，性命双修，彼此一把，无上妙觉之法船也。\n“上流头流下一个死尸，长老大惊。行者道：‘莫怕，那个原来是你！’八戒道：‘是你！是你！’沙僧也道：‘是你！是你！’撑船的也说：‘那是你！”露出法身，何惜幻身？性命俱了，何用五行？大道完成，何用作为？俱道“是你”。道成之后，一切丹房器皿、炉鼎坛灶，委而弃之。“齐声相贺，不一时，稳稳当当过了凌云渡，轻轻的跳在彼岸。”诗云：“脱却胎胞骨肉身，相亲相爱是元神。”猿熟马驯方脱壳矣，诚所谓广大智慧，登彼岸无极之大法门也。\n“四众上岸，连无底船儿，都不知去向，方知是接引佛祖。”“鱼兔若还入手，自然忘却筌蹄。渡河筏子上天梯，到彼悉皆遗弃”也。到此地位，心法两忘，天人浑化，正是两不相谢，彼此扶持，有无俱不立，物我悉归空，早已不觉逍遥，走上灵山之顶大雄宝殿，而拜见如来面矣。\n噫！“道可道，非常道；名可名，非常名。”要知此道，要知此名，即如来三藏真经，一万五千一百四十四卷，修真之经，正善之门。无如世人愚蠢逞强，毁谤真言，不识其中之奥妙，抑知圣贤大道？不特始终全得，即于其中稍检其真，得其滋味，信受奉行，即可“脱却凡胎能不老，吞将仙液得长生”，而况于他乎？"}]}
{"conversation": [{"input": "", "output": "“阿难、迦叶，以唐僧无人事，笑道：‘好，好，好！白手传经，继世后人当饿死矣！”古人云：“至人传，匪人万两金不换。”岂真索人事而传经？盖以金丹大道，有体有用，天道居其半，人事居其半，若无人事，欲全天道，焉能了得性命？“阿难传与无字真经，燃灯以为东土众生不识，使白雄尊者追回，后奉金钵，方传有字真经。”夫“无字真经”者，无为之道；“有字真经”者，有为之道。无为之道，以道全其形，上智者顿悟圆通，立证佛果，无人事而可以自得；有为之道，以术延其命，下智者真履实践，配合成丹，须衣钵而后可以修真。有为之功，总归于无为，有字真经实不出于无字，以人不识其无字，而以有字者以度之。无字、有字，皆是真经，无字者赖有字而传，有字者赖无字而化。一有一无，而天地造化之气机，圣贤大道之血脉，无不备矣。后世之得以成仙作佛者，多赖此有字真经之功力，有字真经岂小补云哉？\n“三藏真经之中，总检出五千零四十八卷，仅满一藏之数”者，何哉？经者，径也，道也。五千四十八卷真经，即五千四十八黄道，乃天地造化，周而复始，贞下起元，一阳来复之妙道。此道此经，顺则生天、生地、生人、生物，逆则为圣、为贤、为仙、为佛。故曰：“此经功德不可称量，虽为我门之龟鉴，实乃三教之源流，其中有成仙了道之奥妙，发明万物之奇方。”以是知佛即仙，仙即圣，圣即佛，三教一家，门殊而道同，彼后世各争门户者，安知有此？\n“取经人共计十四年，乃五千四十八日，只是少了八日，不合藏数。”任重道远，须要实修，少一步不能完满，所谓“大都全藉修持力，毫发差殊不结丹。”传经须在八日之内，以完一藏之数，下手妙诀，还得真传。若无师指，难以自知，所谓“只为丹经无口诀，叫君何处结灵胎”。曰“八日之内”者，天地以七日而来复，隐示金丹下手，正在于此，惟此一事实，余二皆非真，不得私猜妄议也。\n噫！仙翁一部《西游》，即是如来三藏真经。仙翁《西游》全部，共演贞下起元，一阳来复之旨，传与学人。即是阿难三藏经中，各捡出几卷，合成一藏之数，传与唐僧。可知仙翁《西游》一部主意，是借如来以演其道，借阿难以传其法，五千四十八卷真经妙义，备于《西游》之中。然仙翁已将有字真经传与后世，而学者急须求明师无字口诀，点破先天一阳来复之旨，勤而修之，尽性至命，完成大道，才是“见性明心参佛祖，功完行满即飞升”矣。\n诗曰：\n火功运到始方圆，由勉抵安道可全。\n消尽后天离色相，不生不灭大罗仙。\n第九十九回　九九数完魔铲尽　三三行满道归根"}]}
{"conversation": [{"input": "", "output": "消尽后天离色相，不生不灭大罗仙。\n第九十九回　九九数完魔铲尽　三三行满道归根\n悟元子曰：上回结出性命俱了，脱去幻身之假，露出法身之真，入于至诚无私地位，而大道完成矣。然功成虽在自造，而火候全赖师传，若不能始终通彻，纵金丹到手，未免得而复失，有“夜半忽风雷”之患。故此回叫学者急访明师，究明全始全终之下手归着，方可完成大化神圣之妙道也。\n篇首“唐僧既被八大金刚送回国，菩萨将难筹看过，急传声道：‘佛门中“九九归真”，圣僧受过八十难，还少一难，不得完成此数。’即命揭谛赶上金刚，附耳低言：‘如此如此，谨遵菩萨法旨，不得违误。’”噫！唐僧脱壳成真，已到如来地步，岂真少一难，而故生一难以补其数乎？盖以金丹火候，至幽至深，至详至细，有内火候，有外火候，有采药火候，有修丹火候，有结胎火候，有脱胎火候，丝毫之差，千里之失，须要真师附耳低言，指示个明白，方能直前无阻，大道易成。“不得违误”，是叫人决定求师，而不得违误。此言师心自造，有失前程。此一难，乃八十一难收完结果之一难。过得此难，八十一难俱可了了；过不得此难，而八十难尽不能过得也。\n诗云：“古来妙合参同契，毫发差时不结丹。”《参同契》为古来历圣口口相传，心心相授之妙道。若修行人所明之理与《参同》有丝毫不同，即是盲修瞎炼，外道旁门，未许结丹，而况不求师者乎？“唐僧被金刚坠在凡地，八戒呵呵大笑道：‘好！好！好！这正是要快得迟。’”言不得师传，而妄自造作，急欲向前，反成落后，未免为有知者“呵呵大笑”。学者当先以此为戒，甚勿妄想腾空，坠在凡地也。\n“三藏道：‘认认这是什么地方。’行者道：‘是这里！是这里！’八戒对沙僧道：‘想是你的祖家。’行者道；‘不是！不是！此通天河也。’”夫通天河乃还元返本之处，结胎在此，脱胎在此。正所谓五千四十八卷之真经，十万八千之中道，真阴真阳之本乡，神观大观之窍妙，须要于此处认识的亲切，审问个明白，无毫发之差，才能自东上西，自西回东，而功完行满，成真了道。否则，仅知前半火候，而不知后半火候，终被这里挡住，虽真经到手，而未许我有，其返本还元，犹未可定也。“三藏道：‘仔细看在那岸。’行者道：‘此是通天河西岸。’”此处不可不辨。前次过通天河，是苦修而求于他家；今此过通天河，是得经而归于我家。故前难在东岸，而不得到西岸；今难在西岸，而不得到东岸也。"}]}
{"conversation": [{"input": "", "output": "“沙僧道：‘我师父已脱了凡胎，把师父驾过去。’行者微微笑道：‘驾不去！驾不去！’”盖金丹大道，有为无为，各有其时；结服脱胎。另有妙用。了得前半功夫，不难于脱凡胎；未了后半功夫，如何能脱圣胎？此中机秘，不得师指，枉自猜量。故仙翁于此处提明道：“你道他说怎么驾不去，若肯使出神通，说破飞升之奥妙，就一千个河也过得去了。只因心里明白，知道九九之数未完，还该有此一难，故稽留于此。”噫！可晓然矣。诸般色相尽脱，而于法身未脱，终非九还七返金液大还丹之旨。原其法身之不能脱者，皆因未遇明师说破飞升之奥妙耳。不知飞升奥妙，即此一难，便稽留于中途，而不得回家矣。\n“忽听有人叫道：‘圣僧这里来！’四众看时，却还是那个大白赖头鼋。”言前之有为者，求此还元之道；后之无为者，了此还元之道。有为无为，总为此还元，这里去，还从这里来，未可舍这里而在别处了者，其所谓“玄之又玄，众妙之门”。“四众连马五口，上在白鼋身上，向东岸而来。”诗谓“不二门中法奥玄，诸魔战退识人天。本来面目今方见，一体原因始得全。果证三乘凭出入，丹成九转任周旋。挑包飞杖通休讲，幸喜还元遇老鼋。”此《河图》、《洛书》，体用如一，功完行满，五行悉化，浑然太极，无字之真经在是也。\n何以老鼋因不曾问他的归着，呼啦的淬下水去，把四众连马并经，皆落水中乎？此等处，学者勿得错会，若以唐僧还该一难，差之多矣。殊不知上西天取经，乃有为了命之事，是知至至之，起脚之道也；得经回来乃无为了性之事，是知终终之，归着之道也。倘只知起脚，而不问归着，纵能返本还元，真经到手，若差之毫厘，失之千里，得而复失，“夜半风雷”之患，势所必有。归着之道为何道？即防危虑险，沐浴温养之功。其曰：“三藏按住了经包，沙僧压住了经担，八戒牵住了白马，行者却双手抡起铁棒，左右护持。”非防危虑险乎？能防危虑险，纵有些阴魔作耗，亦必渐消渐化，归于阴尽阳纯之地矣。"}]}
{"conversation": [{"input": "", "output": "夫金丹之道，“乃是夺造化之功，可以与乾坤并久，日月同明，寿享长春，法身不朽，为鬼神所忌，必来暗夺之”。若不知防危虑险，沐浴温养，到阴尽阳纯之地，犹有后患。曰：“一则这经是水湿透了”者，沐浴也；“二则是你的正法身压住”者，温养也；“三则是老孙使纯阳之性护持住了”者，防危虑险也；“及至天明，阳气又盛，所以不能夺去”者，阴尽阳纯，无灾无难也。防危虑险，沐浴温养，即是归着，此外别无归者。“三藏、八戒、沙僧方才省悟”者，即省悟此归着也。知的起脚，又知的归着，知至至之，知终终之。有为之后即无为，了命之后即了性，有无兼修，性命俱了，内外光明，圆陀陀，光灼灼，净倮倮，赤洒洒，可以移经高崖，开宝晒晾，立的立，坐的坐，火候功力无用，归于大休歇之地矣。\n诗云“一体纯阳接太阳”者，内外光明也。“阴魔不敢逞强梁”者，阴气自化也。“须知水胜真经伏”者，沐浴温养也。“不怕风雷闪雾光”者，客气难入也。“自此清平归正觉”者，圣胎完成也。“从今安泰到他乡”者，待时脱化也。“晒经石上留遗迹”者，成己之后还成人，欲向人间留秘诀也。“千古无人到此方”者，世人认假不认真，未逢一个是知音也。噫！仙翁演道，演到此地，可谓拔天根而凿理窟，示人以起脚，而且示人以归着，欲其性命双修，冀必至于形神俱妙之地而后已。其如迷人不识者，何哉？\n其曰“不期石上把《佛本行经》沾住了几卷，遂将经尾沾破了，所以至今《佛本行经》不全”者，盖以《西游》大道，借佛三藏真经以演道，其中药物火候，有为无为，修性修命，无一不备。所言错综离合，散乱不整，须要真师口诀印证。《本行经》不全者，须赖口诀以传之也。倘知起脚而不知归着，知归着而不知起脚，总是不能全经。前第九回　　咬下江流左脚小指，是起脚之口诀，必要师传；此回沾去经尾，是归着之口诀，亦要师传。仙翁以本行集经不全，在通天河示出，其提醒后人者，何其切欤！"}]}
{"conversation": [{"input": "", "output": "通天河在十万八千之中，是五万四千里。取经日期足数要五千四十八日，仅得五千四十日，与五万四千里相全，少八日不足藏数。是日少而程亦少，回东须在八日之内，以完补五千四十八日之数。八日之内，生出通天河一难，是日足而程亦足，俱合五千四十八卷真经之数。则知此真经，即通天河之老鼋，老鼋即灵山会之真经。从本元处而有为行去以取经，从本元处而无为回来以全经。总以示其经在本元之处，惟在人始有为而还此元，返此本，又无为而保此元，全此本。能保全此本元，才算得昔日救活真阴真阳，而有始有终。故陈澄陈清谢当日救儿女之恩，立救生祠，唤出关保、秤金，当面叩谢也。\n以上皆附耳低言“如此、如此”之妙旨。修行者若不知此等妙旨，纵能脱得凡胎，而圣胎难脱，未足为还元返本之极处。若有得其真诀者，去西回东，来去无碍，还元返本，直有可必。修行人到得还元返本，天事人事俱已了毕，物我归空，身外有身，回视一切尘物，犹如毫毛，何足恋之？“真人不露相，露相不真人”，急须寂寂的去了，轻轻的走路，解去情缘之锁，跳出是非之门，“香风荡荡，起在空中”，正是此时。故结云：“丹成识的本来面，躯健如如拜主人。”学者可不在通天河举只眼乎？\n诗曰：\n通前达后理无差，性命双修是作家。\n若遇真师传妙诀，功完行满赴龙华。\n读累了记得休息一会哦~"}]}
{"conversation": [{"input": "", "output": "公众号：古德猫宁李\n· 电子书搜索下载\n· 书单分享\n· 书友学习交流"}]}
{"conversation": [{"input": "", "output": "网站：沉金书屋 https://www.chenjin5.com\n· 电子书搜索下载\n· 电子书打包资源分享\n· 学习资源分享\n第一百回　径回东土　五圣成真\n悟元子曰：上回九九纯阳，三三行足，金丹之能事毕矣。此回总收全部精神，指出金丹要旨，流传后世，为万代学人指南，欲人人成仙、个个作佛耳。\n“八大金刚使二阵香风，把他四众送至东土。”此香风人所难闻。前一阵香风，送至通天河，是指出无字真经，《河图》太极之象，叫人于源头处站脚而还元；今二阵香风，送至东土，是明示有字真经，大《易》阴阳之道，叫人于五行中修持而返本。有字、无字，总一真经；《河图》、《周易》，总一大道。其八大金刚送四众连马五口，示《洛书》九宫之义，又取其以《河图》为体，以《洛书》为用，而大《易》之理，无不在其中，此有字、无字而共成一真经也。\n此等香风，不特作佛成仙，而且为圣为贤，乃三教一家之理。后世学人，不知圣贤大道，各争门户，互相谤毁。在儒者，呼释道为异端之徒；在释道，呼儒门为名利之鬼。更有一等口孽俗僧，不知仙佛源流，竟谓佛掌世界，佛大于仙；又有一等自罪道士，乃谓太上化胡成佛，仙大于佛。殊不知金丹大道，乃仙、佛、圣一脉源流，得授真者，在儒修之为圣，在道修之为仙，在释修之为佛。岂有仙大于佛，佛大于仙之理？竟有一等造孽罪僧，将古迹道院，毁像改寺，枉糊作忘，言争佛大于仙，仙大如佛，此等之辈，死必拔舌，永堕地狱。又有一等自罪狂道，强争仙大于佛，佛不如仙，枉口嚼舌，当入拔舌地狱。\n况太上金丹之道，即孔圣《中庸》之道，亦即佛祖《圆觉》之道，一道也。且儒之道义之门，即道之众妙之门，亦即释之不二法门，一门也。儒有存心养性，道有修心炼性，释有明心见性，一性也。儒之执中精一，道之守中抱一，释之万法归一，总是一也，总是三教之一理也。谁曰不然也？说到此处，一切不知源流之辈，皆晓然矣。\n试问修道何事？岂是强争强辨以为能？岂是装模做样，欺己欺人，以为得意？昔有僧显明，以不知为知，不识为识，大道未闻，妄著《云子饭》一书，旷惑愚昧，以为得志。此等之辈，竟不知天地之大，仙圣之尊，妄批毁谤，其罪尚可言欤！吾劝有志之士，急速猛省，勘破这些野狐，速访明师，求问真诀，苦志修炼，以报师恩。"}]}
{"conversation": [{"input": "", "output": "凡此皆有字之学问，在儒谓之诚明兼用，在道谓之有无一致，在释谓之色空不二，皆言其有为也。及推而至于奥妙幽深之理，儒曰放之则弥六合，卷之则退藏于密；释曰一粒粟米藏天地；道曰元始悬宝珠，大如黍米，在空玄之中。凡此皆无字学问。在儒谓之无声无臭，在释谓之非色非空，在道谓之恍惚杳冥，皆言其无为也。\n以是观之，三教门虽不一，而理则无异，一而三，三而一，不得分而视之。知此者，在儒即可成圣，在释即可成佛，在道即可成仙；迷此者，在儒即为儒之异端，在释即为释之外道，在道即为道之旁门，有名无实，大非圣人身心性命之学。此仙翁所以贯三教一家之理，作《西游》，而震惊后世之聋聩也。\n《悟真篇》曰：“三五一都三个字，古今明者实然稀。东三南二同成五，北一西方四共之。戊己自居生数五，三家相见结婴儿。婴儿是一含真气，十月胎圆入圣基。”盖金丹大道，唯是配五行，会三家。三家会而五行攒，婴儿有象，浑然太极，真经到手。待至温养十月，阴尽阳纯，形神俱妙，与道合真，圣胎脱化，打破虚空，了了当当，而真经方全矣。然则五行即真经，攒簇五行，即是去取真经，非五行之外别有真经可取。真经未得，则分而为五行；五行攒簇，则合而为真经。真经者，太极之谓，即金丹法象。在儒谓太极，在释谓真经，在道谓金丹，其名不同，其理则一。提纲曰：“径回东土”，是金丹完成；曰：“五圣成真”，是五行浑化。若然金丹未成，须借五行而修持，必先有为；金丹已成，速返一气而温养，还当无为。有为者，攒簇五行也。诗中“经卷原因配五行”一句，不特为此回之眼目，而《西游》全部精神，无不在是矣。\n“金刚在空中，叫圣僧自去传经”者，是传无字真经，无为之道也；“唐僧不能挑担牵马，须得三人同去”者，是传有字真经，有为之道也。有字真经，不离五行攒簇，三家相见之理。故三藏与唐王叙出，初取无字空本，复传有字真经一藏也。一藏者，即先天一气，贞下起元之首经。取得首经，仍是无字真经，故无字真经不传于世，而传有字真经。传有字真经，而无字真经即在其中。是非不传，而实不能传也，即传之而人亦不信，惟在取有字真经中自传之耳。"}]}
{"conversation": [{"input": "", "output": "请解有字真经五行之旨。孙悟空，又呼“行者”，出身东胜神洲傲来国花果山水帘洞，金水为真空之性，悟得此空，还须行得此空，而金水攒矣。猪悟能，又呼“八戒”，出身福陵山云栈洞，一路挑担有功，木火良能之性，悟得此能，还须戒得此能，而木火攒矣。沙悟净，又呼“沙和尚”，出身流沙河作怪，秉教沙门，戊己净定之性，悟得此净，还须和得此净，而真土攒矣。西四金，北一水，合为一五，一家也，行者有之；东三木，南二火，合为一五，一家也，八戒有之；中土戊己，自成一五，一家也，沙僧有之。三藏得此三徒保护，即“三家相见结婴儿”，正“三五一都”之妙旨，五行攒簇之法门。龙马乃西海龙王之子，因有罪作脚力。以五行为运用，以龙马为脚力，浑然太极，龙马负图之象。可知《西游》全部，是细演《河图》、《周易》之秘密，乃泄天地之造化，发阴阳之消息。世人多以心猿意马目之，真管窥蠡测之见焉耳！独是《河图》金丹之道，知之最易，行之最难，非经过一十四遍寒暑，而功力不到，不能济事也；非登山涉水，遇怪遭魔，而炼己不熟，不能还丹也；非经过各国王，照验印信，而返还不真，不能纯阳也。\n“取出通关文牒，乃‘贞观十三年九月望前三日给’”。十三年之下，即十四年；望三日之下，即十四日。以是知十四年取得真经，即贞下还元之真经。所谓得其一，而万事毕也。“行者三人，个个稳重，只因道果完成，自然安静。”由勉强而归神化，自有为而入无为也。以上即所传之经，所传者，即此五行之真经，而非别有真经可传。若再以别经传之，乃系“以色见我，以声音求我，是人行邪道，不得见如来”也。\n“长老叫把真经誊录，布散天下，原本还当珍藏”者，是大道不得不传，传有字真经，原本暗藏，不妨人人共见，度迷之意也。“方欲诵经，金刚现身，高叫：‘诵经的，放下经卷，跟我回西去’”者，是大道不容轻传，传无字真经，而口诀明言，必有天神察听，成仙之道也。“行者三人白马平地而起，长老丢下经卷，腾空而去。”有字真经已传于世，即不传无字真经，可无私秘天宝之罪，何妨高蹈远举，腾身而入于无是无非之地乎？此仙翁铭心见掌之论，与道光“不知谁是知音者，试把狂言着意寻”，同一寓意。然仙翁虽未能亲口人人而传授，得此《西游》流世，亦足以超脱幽冥无数之业鬼，《西游》之有禆于世，岂浅鲜焉乎？"}]}
{"conversation": [{"input": "", "output": "惟此《西游》，其中所言正道、旁门，是非、真假，皆系仙翁遭魔遇难，苦历而经过者。若有勇猛丈夫，真心男子，读此《西游》，求师一诀，即可脱八十一难之苦，即可免十万八千之路，即可得“三五一都”之道，不待他生后世，眼前获佛神通，即能返本还元，归于妙觉之地。此八大金刚与四众连马五日，连来连去，恰在八日之内，得以正果佛位也。正果即先天一气，以三五而合一气，则七日来复之旨在其中。传经传到此处，可知唐僧为《河图》之空象，三徒五行为《河图》之实理，龙马脚力为载道之物，于是龙马《河图》之道昭彰矣。\n噫！五行未攒，须藉有为之道，以法制之；五行已攒，须用无为之道，而自脱之。到得不生不灭之时，无且不言，何况于有？五圣成真，有无俱不立，物我悉归空，无字真经不传，而已早传。然已传出，而人不识，仍是传有字真经。余今注《原旨》，亦不过“原”其有字真经之旨，至于无字真经之旨，余乌得而“原”之？非不“原”也，“原”之而人不识也，只得“原”其有字真经之旨。须当誊录副本，布散同学。至于原本，还当珍藏，不可轻亵，咬下一指，以待他日识者亲认。\n吾念一切世界诸佛：愿以此功德，庄严佛净土。上报四重恩，下济三途苦。若有见闻者，悉发菩提心。尽此一报身，同生极乐国。十方三界一切佛，诸尊菩萨摩诃萨，摩诃般若波罗蜜。\n诗曰：\n贞下还元是首经，五行攒簇最空灵。\n西游演出图书理，知之修持入圣庭。"}]}
{"conversation": [{"input": "", "output": "书名：西游记：校注本（四大名著权威校注本）\n\n刊西游记序\n秣陵陈元之撰\n太史公曰：“天道恢恢岂不大哉！谭言微中，亦可以解纷。”庄子曰：“道在屎溺。”善乎立言！是故“道恶乎往而不存，言恶乎存而不可”。若必以庄雅之言求之，则几乎遗。《西游》一书，不知其何人所为。或曰：“出今天潢何侯王之国”；或曰：“出八公之徒”；或曰：“出王自制”。\n余览其意，近跅 滑稽之雄，巵言漫衍之为也。旧有叙，余读一过。亦不著其姓氏作者之名，岂嫌其丘里之言与？其叙以为孙，狲也，以为心之神。马，马也，以为意之驰。八戒，其所戒八也，以为肝气之木。沙，流沙，以为肾气之水。三藏，藏神、藏声、藏气之三藏，以为郛郭之主。魔，魔以为口、耳、鼻、舌、身、意，恐怖颠倒幻想之障。故魔以心生，亦心以摄。是故摄心以摄魔，摄魔以还理。还理以归之太初，即心无可摄。此其以为道之成耳。此其书直寓言者哉！彼以为大丹之数也，东生西成，故西以为纪。彼以为浊世不可以庄语也，故委蛇以浮世；委蛇不可以为教也，故微言以中道理；道之言不可以入俗也，故浪谑笑，谑以恣肆；笑谑不可以见世也，故流连比类以明意。于是其言始参差而 诡可观；谬悠荒唐，无端崖涯涘，而谭言微中，有作者之心，傲世之意，夫不可没已。\n唐光禄既购是书，奇之，益俾好事者为之订校，秩其卷目梓之，凡二十卷数十万言有馀，而充叙于余。余维太史漆园之意道之，所存不欲尽废，况中虑者哉！故聊为缀其轶叙叙之，不欲其志之尽湮，而使后之人有览，得其意忘其言也。或曰：“此东野之语，非君子所志。以为史则非信，以为子则非伦，以言道则近诬，吾为吾子之辱。”余曰：“否，否！不然！子以为子之史皆信邪？子之子皆伦邪？子之子史皆中道邪？一有非信非伦，则子史之诬均，诬均则去此书非远。余何从而定之？故以大道观，皆非所宜有矣。以天地之大观，何所不有哉？故以彼见非者，非也。以我见非者，非也。人非人之非者，非非人之非；人之非者，又与非者也。是故必兼存之后可，于是兼存焉。”而或者乃亦以为信。属梓成，遂书冠之。时壬辰夏端四日也。"}]}
{"conversation": [{"input": "", "output": "校注前言\n古代小说有“四大奇书”之称，指的是《三国演义》、《水浒传》、《西游记》、《金瓶梅》。现在又有四大古典小说的提法，它们是《三国演义》、《水浒传》、《西游记》、《红楼梦》——实际上是把《金瓶梅》换成《红楼梦》。这一换，确实很恰当，《红楼梦》的崇高地位是不容置疑的。这四大小说各有各的类型和特点，基本上代表了我国古代小说的四大领域。除了《红楼梦》是作家个人创作的，其他三部名著，都经历了漫长的积累与演化的过程。中国的长篇小说是在宋元讲史、话本以及戏曲的演出等通俗文学的基础上发展而来的；而在成书的过程中，经过历代艺人和书会才人的集体编著，然后渐渐发展成个人的整理创作而成熟定型。因此，对这三部小说的作者、版本的各种主张、各种疑问的产生，都是可以理解的。\n《西游记》是从一个真实的历史事件演化而来的。唐太宗贞观初年，玄奘和尚为了寻求佛教的真谛，跋山涉水去天竺(今印度)求取佛经。历时十七年，经过无数艰难险阻，终于取回佛经六百七十五部。回来后，玄奘在长安翻译佛经。这件事在当时称为盛事，唐太宗亲自为玄奘翻译的佛经写序，这就是著名的《圣教序》。除了翻译佛经外，玄奘还口述西去取经路上的所见所闻，由门徒辑录成《大唐西域记》一书。他的门下弟子慧立、彦悰则撰写了《大唐大慈恩寺三藏法师传》五卷，叙述玄奘的家世和取经的艰难历程。这些异域的故事本身就带有神奇不凡的色彩，一经渲染，当然更加引人入胜。于是取经故事就在民间越传越神，唐代的一些笔记小说中就已经有了记载。"}]}
{"conversation": [{"input": "", "output": "到了宋代，西天取经的故事已经是说话艺人的重要节目，南宋时坊间出版了话本《大唐三藏取经诗话》，虽然粗糙却已经初具规模。其中猴行者是一个白衣秀士，神通广大。虽然还没有猪八戒，却有沙僧的前身——深沙神。另一种通俗文艺——戏曲，也在演绎着唐僧取经的故事。宋元南戏有《陈光蕊江流和尚》，演唐僧出身故事；金院本有《唐三藏》。可惜都没有流传下来。元代吴昌龄写了《唐三藏西天取经》，现在只有一些曲文流传。到了元末明初，杨景贤的杂剧《西游记》、无名氏的杂剧《二郎神锁齐天大圣》，则得以流传下来。在杨景贤的杂剧中，写到了唐僧的出身家世，隐约可见宋元南戏的关目。而且主要人物如孙悟空、沙僧、猪八戒、白马等都已出现，可以说这部杂剧是西游故事流传过程中，一部标志性的重要作品。与这部杂剧差不多的时间，在小说领域中，也产生了一部重要作品，即《西游记平话》，可惜已经佚失，但据现在尚存的片段来看，与今天我们看到的《西游记》有不少相像的地方。是不是可以说，现代版本的《西游记》，是在这部平话的基础上整理、充实、加工而成。从以上所说的情况来看，《西游记》成为现在这样内容丰富、文采绚烂、想象奇幻的作品，经历了一个漫长的历史流传和演变的过程，最后由吴承恩以高超的文学才能和杰出的、创造性的想象力完成了这一部经典文学作品。"}]}
{"conversation": [{"input": "", "output": "《西游记》的作者是谁？在二十世纪初，还没有人提起。胡适在1921年为《西游记》作序时，没有提到作者是谁。两年以后，他经过考证，才确定吴承恩是本书作者，并大致勾勒了他的生平经历。此后，经过专家们的研究考证，对吴承恩的其人其事才有了比较清晰的了解。他的生卒年不能确切知道，大约在1500年左右—1582年前后。他字汝忠，号射阳山人，淮安府山阳县(今江苏淮安)人氏。祖上原也是官宦人家，曾祖父做过余姚训导，祖父当过仁和教谕。到他父亲的时候，因为继承岳父的家产，成为小商人。虽然如此，他父亲仍然喜欢读书，这对吴承恩很有影响。承恩天性聪慧，从小广读诗书，很有文才，在当地颇有文名。而且，他还喜欢“野言稗史”，这对后来创作《西游记》大有稗益。吴承恩年轻时也曾热衷功名，但科场不利，直到中年以后，才补为“岁贡生”(即国子监肄业的人)，后来做了长兴县丞。两年后被人诬告贪赃而罢免入狱。弄清真相，还其清白后，他愤而还乡。此后虽然又被任命为荆州纪善，却没有到任，在家乡淮安终老。著有《射阳先生存稿》四卷。还著有小说《禹鼎记》，惜已佚，只存《自序》一篇。又编过词集《花草新编》，今也只存残抄本。\n关于《西游记》的版本，若按年代来分，有明版本、清版本之分。而以版本的形态来分，则有繁本与简本之分。今所知明刻本，有世德堂本(繁本)、全名为《新刻出像官版大字西游记》，二十卷一百回，题“华阳洞天主人校，金陵世德堂梓行”(书中有些卷题“金陵荣寿堂梓行”和“书林熊云滨重锲”)。前有秣陵陈元之序，署“壬辰夏端四日”。壬辰应是万历二十年。二十卷的每卷卷名如“月字卷”、“到字卷”等，合起来二十字，本是北宋邵雍的一首诗，诗名《清夜吟》，全文为：“月到天心处，风来水面时。一般清意味，料得少人知。”诗见《击壤集》卷十二。第二种是杨闽斋本，前也有陈元之序，题为“时癸卯夏念一日”。癸卯应是万历三十一年。第三种是崇祯年间的《李卓吾先生批评西游记》。这也是繁本，一百回，不分卷。卷首有“幔亭过客”的题词。此本与世德堂本在文字上稍有不同，可以看出是据世德堂本重刻的。有人以为此书并非李评，而是叶昼假托李卓吾的名字作了批评。第四种《唐僧西游记》也题“华阳洞天主人校”无刊刻人名姓。这四种刻本中，第二、第四两种作了不同程度删节，不过还可列入繁本中，或许是在重刻的过程中作过一些删节。"}]}
{"conversation": [{"input": "", "output": "明代还有两种删节本：《唐三藏西游释厄传》，十卷六十七节，署“羊城冲怀朱鼎臣编辑，书林莲台刘永茂绣梓”，人称“朱本”；另一种是《唐三藏出身全传》，四卷四十则，齐云阳至和编，天水赵毓真校，芝潭朱伧岭梓。此本后来成为余象斗编《四游记》之一，改题为《绣像西游记》，编者也改为杨致和，人称“杨本”。朱本前繁后简，载有唐僧出身故事，值得注意。\n清版本就更多了。最早的是康熙初年刊刻的《西游证道书》，一百回。卷首题“新镌出像古本西游证道书”，目录上题“钟山黄太鸿笑苍子、西陵汪象旭憺漪子同笺评”。据学者考证，汪是汪淇，黄是黄周星。此书加入唐僧出身故事，内容大致与《唐三藏西游释厄传》(即朱本)同。因增加了内容，所以将明代繁本的第九至十二回重新编合成三回。而以后的各种清代版本，大体沿袭这种编排法。此书是删节本，删节很多，并加进篇幅不小的评论文字。但主要删掉的是明代繁本中的诗词部分，所以故事情节依然完整，而且文字简洁明快，还修补了原来有漏洞或错误的地方，全书也比较严谨。在这之后，又有流传较广的陈士斌《西游真诠》、刘一明《西游原旨》、张含章《通易西游正旨》等，都是简本。唯有乾隆十四年刊刻的张书坤《新说西游记》是繁本，并增补了唐僧出身故事，更加完整，这也是它与明代繁本不同的地方。但是其他地方却与世德堂本、李卓吾批评本没什么不同，只在文字上稍有改动和订正。\n本书所据版本是上海古籍出版社《古本小说集成》的世德堂影印本，该书卷三、卷九、卷十三、卷十五、卷十八有缺页。所以选用世德堂本，是想要保留其原来的风貌。如被《西游证道书》删掉的大量诗词作品，虽然其中有一些确实文字粗糙，缺少文采；但也有一些诗词，尤其是俳体诗，体现出民间通俗文艺的风貌。毕竟《西游记》是从通俗文艺演化流传而来的，应该保留它的朴拙的面貌。本书据以校对的主要版本有明版本：杨闽斋本、《唐三藏西游释厄传》、《唐三藏出身全传》；清版本：《西游证道书》(据上海古籍出版社《古本小说集成》本)，和《新说西游记》(味潜斋本)。同时还参校人民文学出版社、中华书局、浙江古籍出版社近期出版的《西游记》。本书校点的原则是尽量保持原版本的风貌，改正错字，补上缺文、缺字。在校订时，发现杨闽斋本最接近世德堂本，即便是错，也与世德堂本有不少相同之处。所以在补缺时，这个版本是不可忽视的。《新说西游记》是清版的全本，在校正时托赖颇多。《西游证道书》文字准确，也值得参考。"}]}
{"conversation": [{"input": "", "output": "《西游记》是白话小说，读起来应该没有很大困难。但这毕竟是古代的白话，对现代人来说，总有一些距离，何况还会有一些现代人不熟悉的典故和风俗习惯。所以本书作了比较详细的注解，希望能对读者欣赏品味这部名著时有所帮助。"}]}
{"conversation": [{"input": "", "output": "目录\n刊西游记序 \n校注前言 \n月字卷之一 \n第一回　灵根育孕源流出 心性修持大道生 \n第二回　悟彻菩提真妙理 断魔归本合元神 \n第三回　四海千山皆拱伏 九幽十类尽除名 \n第四回　官封弼马心何足 名注齐天意未宁 \n第五回　乱蟠桃大圣偷丹 反天宫诸神捉怪 \n到字卷之二 \n第六回　观音赴会问原因 小圣施威降大圣 \n第七回　八卦炉中逃大圣 五行山下定心猿 \n第八回　我佛造经传极乐 观音奉旨上长安 \n附录　《西游证道书》第九回 \n第九回　袁守诚妙算无私曲 老龙王拙计犯天条 \n天字卷之三 \n第十回　二将军宫门镇鬼 唐太宗地府还魂 \n第十一回　还受生唐王遵善果 度孤魂萧瑀正空门 \n第十二回　玄奘秉诚建大会 观音显像化金蝉 \n第十三回　陷虎穴金星解厄 双叉岭伯钦留僧 \n第十四回　心猿归正 六贼无踪 \n第十五回　蛇盘山诸神暗佑 鹰愁涧意马收缰 \n心字卷之四 \n第十六回　观音院僧谋宝贝 黑风山怪窃袈裟 \n第十七回　孙行者大闹黑风山 观世音收伏熊罴怪 \n第十八回　观音院唐僧脱难 高老庄大圣除魔 \n第十九回　云栈洞悟空收八戒 浮屠山玄奘受心经 \n第二十回　黄风岭唐僧有难 半山中八戒争先 \n处字卷之五 \n第二十一回　护法设庄留大圣 须弥灵吉定风魔 \n第二十二回　八戒大战流沙河 木叉奉法收悟净 \n第二十三回　三藏不忘本 四圣试禅心 \n第二十四回　万寿山大仙留故友 五庄观行者窃人参 \n第二十五回　镇元仙赶捉取经僧 孙行者大闹五庄观 \n风字卷之六 \n第二十六回　孙悟空三岛求方 观世音甘泉活树 \n第二十七回　尸魔三戏唐三藏 圣僧恨逐美猴王 \n第二十八回　花果山群妖聚义 黑松林三藏逢魔 \n第二十九回　脱难江流来国土 承恩八戒转山林 \n第三十回　邪魔侵正法 意马忆心猿 \n来字卷之七 \n第三十一回　猪八戒义激猴王 孙行者智降妖怪 \n第三十二回　平顶山功曹传信 莲花洞木母逢灾 \n第三十三回　外道迷真性 元神助本心 \n第三十四回　魔王巧算困心猿 大圣腾那骗宝贝 \n第三十五回　外道施威欺正性 心猿获宝伏邪魔 \n水字卷之八 \n第三十六回　心猿正处诸缘伏 劈破傍门见月明 \n第三十七回　鬼王夜谒唐三藏 悟空神化引婴儿 \n第三十八回　婴儿问母知邪正 金木参玄见假真 \n第三十九回　一粒金丹天上得 三年故主世间生 \n第四十回　婴儿戏化禅心乱 猿马刀归木母空 \n面字卷之九 \n第四十一回　心猿遭火败 木母被魔擒 \n第四十二回　大圣殷勤拜南海 观音慈善缚红孩"}]}
{"conversation": [{"input": "", "output": "面字卷之九 \n第四十一回　心猿遭火败 木母被魔擒 \n第四十二回　大圣殷勤拜南海 观音慈善缚红孩 \n第四十三回　黑河妖孽擒僧去 西洋龙子捉鼍回 \n第四十四回　法身元运逢车力 心正妖邪度脊关 \n第四十五回　三清观大圣留名 车迟国猴王显法 \n时字卷之十 \n第四十六回　外道弄强欺正法 心猿显圣灭诸邪 \n第四十七回　圣僧夜阻通天水 金木垂慈救小童 \n第四十八回　魔弄寒风飘大雪 僧思拜佛履层冰 \n第四十九回　三藏有灾沉水宅 观音救难现鱼篮 \n第五十回　情乱性从因爱欲 神昏心动遇魔头 \n一字卷之十一 \n第五十一回　心猿空用千般计 水火无功难炼魔 \n第五十二回　悟空大闹金 洞 如来暗示主人公 \n第五十三回　禅主吞餐怀鬼孕 黄婆运水解邪胎 \n第五十四回　法性西来逢女国 心猿定计脱烟花 \n第五十五回　色邪淫戏唐三藏 性正修持不坏身 \n般字卷之十二 \n第五十六回　神狂诛草寇 道昧放心猿 \n第五十七回　真行者落伽山诉苦 假猴王水帘洞誊文 \n第五十八回　二心搅乱大乾坤 一体难修真寂灭 \n第五十九回　唐三藏路阻火焰山 孙行者一调芭蕉扇 \n第六十回　牛魔王罢战赴华筵 孙行者二调芭蕉扇 \n清字卷之十三 \n第六十一回　猪八戒助力败魔王 孙行者三调芭蕉扇 \n第六十二回　涤垢洗心惟扫塔 缚魔归正乃修身 \n第六十三回　二僧荡怪闹龙宫 群圣除邪获宝贝 \n第六十四回　荆棘岭悟能努力 木仙庵三藏谈诗 \n第六十五回　妖邪假设小雷音 四众皆遭大厄难 \n意字卷之十四 \n第六十六回　诸神遭毒手 弥勒缚妖魔 \n第六十七回　拯救驼罗禅性稳 脱离秽污道心清 \n第六十八回　朱紫国唐僧论前世 孙行者施为三折肱 \n第六十九回　心主夜间修药物 君王筵上论妖邪 \n第七十回　妖魔宝放烟沙火 悟空计盗紫金铃 \n味字卷之十五 \n第七十一回　行者假名降怪犼 观音现像伏妖王 \n第七十二回　盘丝洞七情迷本 濯垢泉八戒忘形 \n第七十三回　情因旧恨生灾毒 心主遭魔幸破光 \n第七十四回　长庚传报魔头狠 行者施为变化能 \n第七十五回　心猿钻透阴阳窍 魔王还归大道真 \n料字卷之十六 \n第七十六回　心神居舍魔归性 木母同降怪体真 \n第七十七回　群魔欺本性 一体拜真如 \n第七十八回　比丘怜子遣阴神 金殿识魔谈道德 \n第七十九回　寻洞擒妖逢老寿 当朝正主救婴儿 \n第八十回　姹女育阳求配偶 心猿护主识妖邪 \n得字卷之十七 \n第八十一回　镇海寺心猿知怪 黑松林三众寻师 \n第八十二回　姹女求阳 元神护道"}]}
{"conversation": [{"input": "", "output": "得字卷之十七 \n第八十一回　镇海寺心猿知怪 黑松林三众寻师 \n第八十二回　姹女求阳 元神护道 \n第八十三回　心猿识得丹头 姹女还归本性 \n第八十四回　难灭伽持圆大觉 法王成正体天然 \n第八十五回　心猿妒木母 魔主计吞禅 \n少字卷之十八 \n第八十六回　木母助威征怪物 金公施法灭妖邪 \n第八十七回　凤仙郡冒天止雨 孙大圣劝善施霖 \n第八十八回　禅到玉华施法会 心猿木母授门人 \n第八十九回　黄狮精虚设钉钯宴 金木土计闹豹头山 \n第九十回　师狮授受同归一 盗道缠禅静九灵 \n人字卷之十九 \n第九十一回　金平府元夜观灯 玄英洞唐僧供状 \n第九十二回　三僧大战青龙山 四星挟捉犀牛怪 \n第九十三回　给孤园问古谈因 天竺国朝王遇偶 \n第九十四回　四僧宴乐御花园 一怪空怀情欲喜 \n第九十五回　假合形骸擒玉兔 真阴归正会灵元 \n知字卷之二十 \n第九十六回　寇员外喜待高僧 唐长老不贪富惠 \n第九十七回　金酬外护遭魔毒 圣显幽魂救本原 \n第九十八回　猿熟马驯方脱壳 功成行满见真如 \n第九十九回　九九数完魔刬尽 三三行满道归根 \n第一百回　径回东土 五圣成真"}]}
{"conversation": [{"input": "", "output": "月字卷之一\n第一回　灵根育孕源流出 心性修持大道生\n诗曰：\n混沌未分天地乱， (1) 茫茫渺渺无人见。\n自从盘古破鸿蒙， (2) 开辟从兹清浊辨。 (3) \n覆载群生仰至仁， (4) 发明万物皆成善。\n欲知造化会元功， (5) 须看《西游》释厄传。 (6) \n盖闻天地之数，有十二万九千六百岁为一元 (7) 。将一元分为十二会，乃子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥之十二支也。每会该一万八百岁。且就一日而论：子时得阳气，而丑则鸡鸣；寅不通光，而卯则日出；辰时食后，而巳则挨排；日午天中，而未则西蹉；申时晡而日落酉 (8) ;戌黄昏而人定亥。譬于大数，若到戌会之终，则天地昏曚而万物否矣 (9) 。再去五千四百岁，交亥会之初，则当黑暗，而两间人物俱无矣，故曰混沌。又五千四百岁，亥会将终，贞下起元 (10) ，近子之会，而复逐渐开明。邵康节曰 (11) ：“冬至子之半，天心无改移。一阳初动处，万物未生时。”到此，天始有根。再五千四百岁，正当子会，轻清上腾 (12) ；有日，有月，有星，有辰。日、月、星、辰，谓之四象 (13) 。故曰，天开于子。又经五千四百岁，子会将终，近丑之会，而逐渐坚实。《易》曰 (14) ：“大哉乾元 (15) ！至哉坤元！万物资生，乃顺承天。”至此，地始凝结。再五千四百岁，正当丑会，重浊下凝 (16) ，有水，有火，有山，有石，有土。水、火、山、石、土，谓之五形。故曰，地辟于丑。又经五千四百岁，丑会终而寅会之初，发生万物。历曰：“天气下降，地气上升；天地交合，群物皆生。”至此，天清地爽，阴阳交合。再五千四百岁，正当寅会，生人，生兽，生禽。正谓天、地、人三才定位 (17) 。故曰，人生于寅。\n感盘古开辟，三皇治世，五帝定伦 (18) ，世界之间，遂分为四大部洲 (19) ：曰东胜神洲，曰西牛贺洲，曰南赡部洲，曰北俱芦洲。这部书单表东胜神洲。海外有一国土，名曰傲来国。国近大海，海中有一座名山，唤为花果山。此山乃十洲之祖脉 (20) ，三岛之来龙 (21) ，自开清浊而立，鸿蒙判后而成。真个好山！有词赋为证。赋曰："}]}
{"conversation": [{"input": "", "output": "势镇汪洋，威宁瑶海。势镇汪洋，潮涌银山鱼入穴；威宁瑶海，波翻雪浪蜃离渊。水火方隅高积土 (22) ，东海之处耸崇巅。丹崖怪石，削壁奇峰。丹崖上，彩凤双鸣；削壁前，麒麟独卧。峰头时听锦鸡鸣，石窟每观龙出入。林中有寿鹿仙狐，树上有灵禽玄鹤。瑶草奇花不谢，青松翠柏长春。仙桃常结果，修竹每留云。一条涧壑藤萝密，四面原堤草色新。正是百川会处擎天柱 (23) ，万劫无移大地根 (24) 。\n那座山正当顶上，有一块仙石。其石有三丈六尺五寸高，有二丈四尺围圆。三丈六尺五寸高，按周天三百六十五度；二丈四尺围圆，按政历二十四气。上有九窍八孔，按九宫八卦 (25) 。四面更无树木遮阴，左右倒有芝兰相衬。盖自开辟以来，每受天真地秀，日精月华，感之既久，遂有灵通之意。内育仙胞，一日迸裂，产一石卵，似圆球样大。因见风，化作一个石猴，五官俱备，四肢皆全。便就学爬学走，拜了四方。目运两道金光，射冲斗府 (26) ，惊动高天上圣大慈仁者玉皇大天尊玄穹高上帝 (27) ，驾座金阙云宫灵霄宝殿，聚集仙卿，见有金光焰焰，即命千里眼、顺风耳开南天门观看。二将果奉旨出门外，看的真，听的明，须臾回报道：“臣奉旨观听，金光之处，乃东胜神洲海东傲来小国之界，有一座花果山，山上有一仙石，石产一卵，见风化一石猴，在那里拜四方，眼运金光，射冲斗府。如今服饵水食，金光将潜息矣。”玉帝垂赐恩慈曰：“下方之物，乃天地精华所生，不足为异。”\n那猴在山中，却会行走跳跃，食草木，饮涧泉，采山花，觅树果；与狼虫为伴，虎豹为群，獐鹿为友，猕猿为亲；夜宿石崖之下，朝游峰洞之中。真是“山中无甲子 (28) ，寒尽不知年。”一朝天气炎热，与群猴避暑，都在松阴之下顽耍。你看他一个个：\n跳树攀枝，采花觅果；抛弹子，邷么儿 (29) ；跑沙窝，砌宝塔；赶蜻蜓，扑 蜡 (30) ；参老天，拜菩萨；扯葛藤，编草帓 (31) ；捉虱子，咬又掐；理毛衣，剔指甲；挨的挨，擦的擦；推的推，压的压；扯的扯，拉的拉，青松林下任他顽，绿水涧边随洗濯。\n一群猴子耍了一会，却去那山涧中洗澡，见那股涧水奔流，真个似滚瓜涌溅。古云：“禽有禽言，兽有兽语。”众猴都道：“这股水不知是那里的水。我们今日赶闲无事，顺涧边往上溜头寻看源流，耍子去耶！”喊一声，都拖男挈女，唤弟呼兄，一齐跑来，顺涧爬山，直至源流之处，乃是一股瀑布飞泉。但见那：\n一派白虹起 (32) ，千寻雪浪飞 (33) 。\n海风吹不断，江月照还依。"}]}
{"conversation": [{"input": "", "output": "一派白虹起 (32) ，千寻雪浪飞 (33) 。\n海风吹不断，江月照还依。\n冷气分青嶂，馀流润翠微。\n潺湲名瀑布，真似挂帘帷。\n众猴拍手称扬道：“好水！好水！原来此处远通山脚之下，直接大海之波。”又道：“那一个有本事的，钻进去寻个源头，出来不伤身体者，我等即拜他为王。”连呼了三声，忽见丛杂中跳出一个石猴，应声高叫道：“我进去！我进去！”好猴！也是他：\n今日芳名显，时来大运通。\n有缘居此地，天遣入仙宫。\n你看他瞑目蹲身，将身一纵，径跳入瀑布泉中，忽睁睛抬头观看，那里边却无水无波，明明朗朗的一架桥梁。他住了身，定了神，仔细再看，原来是座铁板桥。桥下之水，冲贯于石窍之间，倒挂流出去，遮闭了桥门。却又欠身上桥头，再走再看，却似有人家住处一般，真个好所在。但见那：\n翠藓堆蓝，白云浮玉，光摇片片烟霞。虚窗静室，滑凳板生花。乳窟龙珠倚挂 (34) ，萦回满地奇葩。锅灶傍崖存火迹，樽罍靠案见肴渣 (35) 。石座石床真可爱，石盆石碗更堪夸。又见那一竿两竿修竹，三点五点梅花。几树青松常带雨，浑然像个人家。\n看罢多时，跳过桥中间，左右观看，只见正当中有一石碣。碣上有一行楷书大字，镌着“花果山福地，水帘洞洞天。”石猿喜不自胜，急抽身往外便走，复瞑目蹲身，跳出水外，打了两个呵呵道：“大造化 (36) ！大造化！”众猴把他围住，问道：“里面怎么样？水有多深？”石猴道：“没水，没水！原来是一座铁板桥，桥那边是一座天造地设的家当。”众猴道：“怎见得是个家当？”石猴笑道：“这股水乃是桥下冲贯石窍，倒挂下来遮闭门户的。桥边有花有树，乃是一座石房。房内有石锅、石灶、石碗、石盆、石床、石凳。中间一块石碣上，镌着‘花果山福地，水帘洞洞天’，真个是我们安身之处。里面且是宽阔，容得千百口老小，我们都进去住，也省得受老天之气。这里边：\n刮风有处躲，下雨好存身。\n霜雪全无惧，雷声永不闻。\n烟霞常照耀，祥瑞每蒸熏 (37) 。\n松竹年年秀，奇花日日新。”"}]}
{"conversation": [{"input": "", "output": "霜雪全无惧，雷声永不闻。\n烟霞常照耀，祥瑞每蒸熏 (37) 。\n松竹年年秀，奇花日日新。”\n众猴听得，个个欢喜，都道：“你还先走，带我们进去，进去！”石猴却又瞑目蹲身，往里一跳，叫道：“都随我进来！进来！”那些猴，有胆大的，都跳进去了；胆小的，一个个伸头缩颈，抓耳挠腮，大声叫喊，缠一会，也都进去了。跳过桥头，一个个抢盆夺碗，占灶争床，搬过来，移过去，正是猴性顽劣，再无一个宁时，只搬得力倦神疲方止。石猿端坐上面道：“列位呵，人而无信，不知其可。你们才说有本事进得来，出得去，不伤身体者，就拜他为王。我如今进来又出去，出去又进来，寻了这一个洞天与列位安眠稳睡，各享成家之福，何不拜我为王？”众猴听说，即拱伏无违。一个个序齿排班 (38) ，朝上礼拜，都称“千岁大王”。自此，石猿高登王位，将“石”字儿隐了，遂称美猴王。有诗为证。诗曰：\n三阳交泰产群生 (39) ，仙石胞含日月精。\n借卵化猴完大道，假他名姓配丹成 (40) 。\n内观不识因无相，外合明知作有形 (41) 。\n历代人人皆属此，称王称圣任纵横。\n美猴王领一群猿猴、猕猴、马猴等，分派了君臣佐使，朝游花果山，暮宿水帘洞，合契同情，不入飞鸟之丛，不从走兽之类，独自为王，不胜欢乐。是以：\n春采百花为饮食，夏寻诸果作生涯。\n秋收芋栗延时节，冬觅黄精度岁华。\n美猴王享乐天真 (42) ，何期有三五百载。一日，与群猴喜宴之间，忽然忧恼，堕下泪来。众猴慌忙罗拜道：“大王何为烦恼？”猴王道：“我虽在欢喜之时，却有一点儿远虑，故此烦恼。”众猴又笑道：“大王好不知足！我等日日欢会，在仙山福地，古洞神洲，不伏麒麟辖，不伏凤凰管，又不伏人间王位所拘束，自由自在，乃无量之福，为何远虑而忧也？”猴王道：“今日虽不归人王法律，不惧禽兽威严，将来年老血衰，暗中有阎王老子管着 (43) ，一旦身亡，可不枉生世界之中，不得久注天人之内？”众猴闻此言，一个个掩面悲啼，俱以无常为虑 (44) 。"}]}
{"conversation": [{"input": "", "output": "只见那班部中，忽跳出一个通背猿猴，厉声高叫道：“大王若是这般远虑，真所谓道心开发也！如今五虫之内 (45) ，惟有三等名色，不伏阎王老子所管。”猴王道：“你知那三等人？”猿猴道：“乃是佛与仙与神圣三者，躲过轮回 (46) ，不生不灭，与天地山川齐寿。”猴王道：“此三者居于何所？”猿猴道：“他只在阎浮世界之中 (47) ，古洞仙山之内。”猴王闻之，满心欢喜，道：“我明日就辞汝等下山，云游海角，远涉天涯，务必访此三者，学一个不老长生，常躲过阎君之难。”噫！这句话，顿教跳出轮回网，致使齐天大圣成。众猴鼓掌称扬，都道：“善哉！善哉！我等明日越岭登山，广寻些果品，大设筵宴送大王也。”\n次日，众猴果去采仙桃，摘异果，刨山药，劚黄精 (48) 。芝兰香蕙，瑶草奇花，般般件件，整整齐齐，摆开石凳石桌，排列仙酒仙肴。但见那：\n金丸珠弹，红绽黄肥。金丸珠弹腊樱桃，色真甘美；红绽黄肥熟梅子。味果香酸。鲜龙眼肉甜皮薄，火荔枝核小囊红。林檎碧实连枝献。枇杷缃苞带叶擎。兔头梨子鸡心枣，消渴除烦更解酲。香桃烂杏，美甘甘似玉液琼浆；脆李杨梅，酸荫荫如脂酥膏酪。红囊黑子熟西瓜，四瓣黄皮大柿子。石榴裂破，丹砂粒现火晶珠；芋栗剖开，坚硬肉团金玛瑙。胡桃银杏可传茶，椰子葡萄能做酒。榛松榧柰满盘盛，橘蔗柑橙盈案摆。熟煨山药，烂煮黄精。捣碎茯苓并薏苡，石锅微火漫炊羮。人间纵有珍馐味。怎比山猴乐更宁？\n群猴尊美猴王上坐，各依齿肩排于下边，一个个轮流上前奉酒、奉花、奉果，痛饮了一日。次日，美猴王早起，教：“小的们，替我折些枯松，编作筏子，取个竹竿作篙，收拾些果品之类，我将去也 (49) 。”果独自登筏，尽力撑开，飘飘荡荡，径向大海波中，趁天风，来渡南赡部洲地界。这一去，正是那：\n天产仙猴道行隆，离山驾筏趁天风。\n飘洋过海寻仙道，立志潜心建大功。\n有分有缘休俗愿，无忧无虑会元龙 (50) 。\n料应必遇知音者，说破源流万法通。"}]}
{"conversation": [{"input": "", "output": "有分有缘休俗愿，无忧无虑会元龙 (50) 。\n料应必遇知音者，说破源流万法通。\n也是他运至时来，自登木筏之后，连日东南风紧，将他送到西北岸前，乃是南赡部洲地界。持篙试水，偶得浅水，弃了筏子，跳上岸来，只见海边有人捕鱼、打雁、穵蛤 (51) 、淘盐。他走近前，弄个把戏，妆个 虎 (52) ，吓得那些人丢筐弃网，四散奔跑。将那跑不动的拿住一个，剥了他的衣裳，也学人穿在身上，摇摇摆摆，穿州过府，在于市廛中 (53) ，学人礼，学人话。朝餐夜宿，一心里访问佛仙神圣之道，觅个长生不老之方。见世人都是为名为利之徒，更无一个为身命者。正是那：\n争名夺利几时休？早起迟眠不自由。\n骑着驴骡思骏马，官居宰相望王侯。\n只愁衣食耽劳碌，何怕阎君就取勾？\n继子荫孙图富贵，更无一个肯回头。\n猴王参访仙道，无缘得遇。在于南赡部洲，串长城，游小县，不觉八九年余。忽行至西洋大海，他想着海外必有神仙，独自个依前作筏，又飘过西海，直至西牛贺洲地界。登岸遍访多时，忽见一座高山秀丽，林麓幽深。他也不怕狼虫，不惧虎豹，登山顶上观看。果是好山：\n千峰排戟，万仞开屏 (54) 。日映岚光轻锁翠，雨收黛色冷含青。瘦藤缠老树，古渡界幽程。奇花瑞草，修竹乔松。修竹乔松，万载常青欺福地；奇花瑞草，四时不谢赛蓬瀛 (55) 。幽鸟啼声近，源泉响溜清。重重谷壑芝兰绕，处处 崖苔藓生。起伏峦头龙脉好 (56) ，必有高人隐姓名。\n正观看间，忽闻得林深之处，有人言语，急忙趋步，穿入林中，侧耳而听，原来是歌唱之声。歌曰：\n观棋柯烂 (57) ，伐木丁丁 (58) ，云边谷口徐行。卖薪沽酒，狂笑自陶情。苍径秋高对月，槐松根、一觉天明。认旧林，登崖过岭，持斧断枯藤。 收来成一担，行歌市上，易米三升。更无些子争竞，时价平平。不会机谋巧算，没荣辱、恬淡延生。相逢处，非仙即道，静坐讲《黄庭》 (59) 。\n美猴王听得此言，满心欢喜道：“神仙原来藏在这里。”即忙跳入里面，仔细再看，乃是一个樵子，在那里举斧砍柴。但看他打扮非常：\n头上戴箬笠，乃是新笋初脱之箨。身上穿布衣，乃是木绵拈就之纱。腰间系环绦，乃是老蚕口吐之丝。足下踏草履，乃是枯莎槎就之爽 (60) 。手执衠钢斧 (61) ，担挽火麻绳。扳松劈枯树，争似此樵能！"}]}
{"conversation": [{"input": "", "output": "猴王近前叫道：“老神仙！弟子起手 (62) 。”那樵汉慌忙丢了斧，转身答礼道：“不当人 (63) ，不当人！我拙汉衣食不全，怎敢当‘神仙’二字？”猴王道：“你不是神仙，如何说出神仙的话来？”樵夫道：“我说甚么神仙话？”猴王道：“我才来至林边，只听的你说：‘相逢处，非仙即道，静坐讲《黄庭》。’《黄庭》乃道德真言，非神仙而何？”樵夫笑道：“实不瞒你说，这个词名做《满庭芳》，乃一神仙教我的。那神仙与我舍下相邻，他见我家事劳苦，日常烦恼，教我遇烦恼时，即把这词儿念念，一则散心，二则解困。我才有些不足处思虑，故此念念，不期被你听了。”猴王道：“你家既与神仙相邻，何不从他修行？学得个不老之方，却不是好？”樵夫道：“我一生命苦：自幼蒙父母养育至八九岁，才知人事，不幸父丧，母亲居孀。再无兄弟姊妹，只我一人，没奈何，早晚侍奉。如今母老，一发不敢抛离。却又田园荒芜，衣食不足，只得斫两束柴薪，挑向市廛之间，货几文钱，籴几升米，自炊自造，安排些茶饭，供养老母，所以不能修行。”\n猴王道：“据你说起来，乃是一个行孝的君子，向后必有好处。但望你指与我那神仙住处，却好拜访去也。”樵夫道：“不远，不远。此山叫做灵台方寸山 (64) 。山中有座斜月三星洞 (65) 。那洞中有一个神仙，称名须菩提祖师。那祖师出去的徒弟，也不计其数，见今还有三四十人从他修行。你顺那条小路儿，向南行七八里远近，即是他家了。”猴王用手扯住樵夫道：“老兄，你便同我去去，若还得了好处，决不忘你指引之恩。”樵夫道：“你这汉子，甚不通变。我方才这般与你说了，你还不省 (66) ？假若我与你去了，却不误了我的生意 (67) ？老母何人奉养？我要斫柴，你自去，自去。”\n猴王听说，只得相辞。出深林，找上路径，过一山坡，约有七八里远，果然望见一座洞府。挺身观看，真好去处！但见：\n烟霞散彩，日月摇光。千株老柏，万节修篁 (68) 。千株老柏，带雨半空青冉冉；万节修篁，含烟一壑色苍苍 (69) 。门外奇花布锦，桥边瑶草喷香。石崖突兀青苔润，悬壁高张翠藓长。时闻仙鹤唳，每见凤凰翔。仙鹤唳时，声振九皋霄汉远 (70) ；凤凰翔起，翎毛五色彩云光。玄猿白鹿随隐见，金狮玉象任行藏 (71) 。细观灵福地，真个赛天堂！"}]}
{"conversation": [{"input": "", "output": "又见那洞门紧闭，静悄悄杳无人迹。忽回头，见崖头立一石碑，约有三丈馀高，八尺馀阔，上有一行十个大字，乃是“灵台方寸山，斜月三星洞”。美猴王十分欢喜道：“此间人果是朴实。果有此山此洞。”看够多时，不敢敲门。且去跳上松枝梢头，摘松子吃了顽耍。少顷间，又听得呀的一声，洞门开处，里面走出一个仙童，真个丰姿英伟，像貌清奇，比寻常俗子不同。但见他：\n髽髻双丝绾 (72) ，宽袍两袖风。\n貌和身自别，心与相俱空 (73) 。\n物外长年客，山中永寿童。\n一尘全不染，甲子任翻腾。\n那童子出得门来，高叫道：“甚么人在此骚扰？”猴王扑的跳下树来，上前躬身道：“仙童，我是个访道学仙之弟子，更不敢在此骚扰。”仙童笑道：“你是个访道的么？”猴王道：“是。”童子道：“我家师父，正才下榻，登坛讲道，还未说出原由，就教我出来开门，说：‘外面有个修行的来了，可去接待接待。’想必就是你了？”猴王笑道：“是我，是我。”童子道：“你跟我进来。”\n这猴王整衣端肃，随童子径入洞天深处观看：一层层深阁琼楼，一进进珠宫贝阙，说不尽那静室幽居。直至瑶台之下，见那菩提祖师端坐在台上，两边有三十个小仙侍立台下。果然是：\n大觉金仙没垢姿，西方妙相祖菩提。\n不生不灭三三行 (74) ，全气全神万万慈。\n空寂自然随变化，真如本性任为之 (75) 。\n与天同寿庄严体，历劫明心大法师。\n美猴王一见，倒身下拜，磕头不计其数，口中只道：“师父！师父！我弟子志心朝礼，志心朝礼！”祖师道：“你是那方人氏？且说个乡贯姓名明白，再拜。”猴王道：“弟子乃东胜神洲傲来国花果山水帘洞人氏。”祖师喝令：“赶出去！他本是个撒诈捣虚之徒，那里修甚么道果！”猴王慌忙磕头不住道：“弟子是老实之言，决无虚诈。”祖师道：“你既老实，怎么说东胜神洲？那去处到我这里，隔两重大海，一座南赡部洲，如何就得到此？”猴王叩头道：“弟子飘洋过海，登界游方，有十数个年头，方才访到此处。”"}]}
{"conversation": [{"input": "", "output": "祖师道：“既是逐渐行来的，也罢。你姓甚么？”猴王又道：“我无性。人若骂我，我也不恼；若打我，我也不嗔，只是陪个礼儿就罢了。一生无性。”祖师道：“不是这个‘性’。你父母原来姓甚么？”猴王道：“我也无父母。”祖师道：“既无父母，想是树上生的？”猴王道：“我虽不是树上生，却是石里长的。我只记得花果山上有一块仙石，其年石破，我便生也。”祖师闻言暗喜，道：“这等说，却是个天地生成的。你起来走走我看。”猴王纵身跳起，拐呀拐的走了两遍。祖师笑道：“你身躯虽是鄙陋，却像个食松果的猢狲。我与你就身上取个姓氏，意思教你姓‘猢’。猢字去了个兽傍，乃是个古、月。古者，老也；月者，阴也。老阴不能化育。教你姓‘狲’倒好？狲字去了兽傍，乃是个子、系。子者，儿男也；系者，婴细也。正合婴儿之本论。教你姓‘孙’ (76) 罢。”猴王听说，满心欢喜，朝上叩头道：“好，好，好！今日方知姓也。万望师父慈悲，既然有姓，再乞赐个名字，却好呼唤。”祖师道：“我门中有十二个字，分派起名，到你乃第十辈之小徒矣。”猴王道：“那十二个字？’”祖师道：“乃广、大、智、慧、真、如、性、海、颖、悟、圆、觉十二字。排到你，正当‘悟’字。与你起个法名叫做‘孙悟空’，好么？”猴王笑道：“好，好，好！自今就叫做孙悟空也！”正是：\n鸿蒙初辟原无性，打破顽空须悟空。\n毕竟不知向后修些甚么道果，且听下回分解。\n第二回　悟彻菩提真妙理 (77) 断魔归本合元神 (78) \n话表美猴王得了姓名，怡然踊跃，对菩提前作礼启谢。那祖师即命大众引孙悟空出二门外，教他洒扫应对，进退周旋之节，众仙奉行而出。悟空到门外，又拜了大众师兄，就于廊庑之间安排寝处。次早，与众师兄学言语礼貌，讲经论道，习字焚香。每日如此。闲时即扫地锄园，养花修树，寻柴燃火，挑水运浆。凡所用之物，无一不备。在洞中不觉倏六七年。一日，祖师登坛高坐，唤集诸仙，开讲大道。真个是：\n天花乱坠 (79) ，地涌金莲 (80) 。妙演三乘教 (81) ，精微万法全。慢摇麈尾喷珠玉 (82) ，响振雷霆动九天。说一会道，讲一会禅，三家配合本如然 (83) 。开明一字皈诚理，指引无生了性玄。"}]}
{"conversation": [{"input": "", "output": "孙悟空在旁闻讲，喜得他抓耳挠腮，眉花眼笑，忍不住手之舞之，足之蹈之。忽被祖师看见，叫孙悟空道：“你在班中，怎么颠狂跃舞，不听我讲？”悟空道：“弟子诚心听讲，听到老师父妙音处，喜不自胜，故不觉作此踊跃之状。望师父恕罪！”祖师道：“你既识妙音，我且问你，你到洞中多少时了？”悟空道：“弟子本来懵懂，不知多少时节，只记得灶下无火，常去山后打柴，见一山好桃树，我在那里吃了七次饱桃矣。”祖师道：“那山唤名‘烂桃山’。你既吃七次，想是七年了。你今要从我学些甚么道？”悟空道：“但凭尊师教诲，只是有些道气儿，弟子便就学了。”\n祖师道：“‘道’字门中有三百六十傍门，傍门皆有正果。不知你学那一门哩？”悟空道：“凭尊师意思，弟子倾心听从。”祖师道：“我教你个‘术’字门中之道，如何？”悟空道：“术门之道怎么说？”祖师道：“术字门中，乃是些请仙扶鸾 (85) ，问卜揲蓍 (86) ，能知趋吉避凶之理。”悟空道：“似这般可得长生么？”祖师道：“不能，不能。”悟空道：“不学，不学！”\n祖师又道：“教你‘流’字门中之道，如何？”悟空又问：“流字门中，是甚义理？”祖师道：“流字门中，乃是儒家、释家、道家、阴阳家、墨家、医家，或看经，或念佛，并朝真降圣之类。”悟空道：“似这般可得长生么？”祖师道：“若要长生，也似‘壁里安柱’。”悟空道：“师父，我是个老实人，不晓得打市语 (87) 。怎么谓之‘壁里安柱’？”祖师道：“人家盖房，欲图坚固，将墙壁之间，立一顶柱，有日大厦将颓，他必朽矣。”悟空道：“据此说，也不长久。不学，不学！”\n祖师道：“教你‘静’字门中之道，如何？”悟空道：“静字门中，是甚正果？”祖师道：“此是休粮守谷 (88) ，清静无为，参禅打坐，戒语持斋，或睡功，或立功，并入定坐关之类 (89) 。”悟空道：“这般也能长生么？”祖师道：“也似‘窑头土坯’。”悟空笑道：“师父果有些滴 怎么谓之‘窑头土坯’？”祖师道：“就如那窑头上，造成砖瓦之坯，虽已成形，尚未经水火煅炼，一朝大雨滂沱，他必滥矣。”悟空道：“也不长远。不学，不学！”"}]}
{"conversation": [{"input": "", "output": "祖师道：“教你‘动’字门中之道，如何？”悟空道：“动门之道，却又怎么？”祖师道：“此是有为有作，采阴补阳 (92) ，攀弓踏弩，摩脐过气，用方炮制，烧茅打鼎，进红铅，炼秋石 (93) ，并服妇乳之类。”悟空道：“似这等也得长生么？”祖师道：“此欲长生，亦如‘水中捞月’。”悟空道：“师父又来了！怎么叫做‘水中捞月’？”祖师道：“月在长空，水中有影，虽然看见，只是无捞摸处，到底只成空耳。”悟空道：“也不学，不学！”\n祖师闻言，咄的一声，跳下高台，手持戒尺，指定悟空道：“你这猢狲，这般不学，那般不学，却待怎么？”走上前，将悟空头上打了三下，倒背着手，走入里面，将中门关了，撇下大众而去。唬得那一班听讲的，人人惊惧，皆怨悟空道：“你这泼猴，十分无状 (94) ！师父传你道法，如何不学，却与师父顶嘴？这番冲撞了他，不知几时才出来呵！”此时俱甚报怨他，又鄙贱嫌恶他。悟空一些儿也不恼，只是满脸陪笑。原来那猴王，已打破盘中之谜，暗暗在心，所以不与众人争竞，只是忍耐无言。祖师打他三下者，教他三更时分存心，倒背着手走入里面；将中门关上者，教他从后门进步，秘处传他道也。\n当日悟空与众等，喜喜欢欢，在三星仙洞之前，盼望天色，急不能到晚。及黄昏时，却与众就寝，假合眼，定息存神。山中又没支更传箭 (95) ，不知时分，只自家将鼻孔中出入之气调定。约到子时前后，轻轻的起来，穿了衣服，偷开前门，躲离大众走出外，抬头观看。正是那：\n月明清露冷，八极迥无尘 (96) 。\n深树幽禽宿，源头水溜汾 (97) 。\n飞萤光散影，过雁字排云 (98) 。\n正直三更候，应该访道真。\n你看他从旧路径至后门外，只见那门儿半开半掩。悟空喜道：“老师父果然注意与我传道，故此开着门也。”即曳步近前，侧身进得门里，只走到祖师寝榻之下。见祖师蜷跼身躯，朝里睡着了。悟空不敢惊动，即跪在榻前。那祖师不多时觉来，舒开两足，口中自吟道：\n难，难，难！道最玄 (99) ，莫把金丹作等闲 (100) 。\n不遇至人传妙诀，空言口困舌头干！"}]}
{"conversation": [{"input": "", "output": "难，难，难！道最玄 (99) ，莫把金丹作等闲 (100) 。\n不遇至人传妙诀，空言口困舌头干！\n悟空应声叫道：“师父，弟子在此跪候多时。”祖师闻得声音是悟空，即起披衣盘坐，喝道：“这猢狲！你不在前边去睡，却来我这后边作甚？”悟空道：“师父昨日坛前对众相允，教弟子三更时候，从后门里传我道理，故此大胆径拜老爷榻下。”祖师听说，十分欢喜，暗自寻思道：“这厮果然是个天地生成的，不然，何就打破我盘中之暗谜也？”悟空道：“此间更无六耳 (101) ，止只弟子一人，望师父大舍慈悲，传与我长生之道罢，永不忘恩！”祖师道：“你今有缘，我亦喜说。既识得盘中暗谜，你近前来，仔细听之，当传与你长生之妙道也。”悟空叩头谢了，洗耳用心，跪于榻下。祖师云：\n显密圆通真妙诀，惜修性命无他说。\n都来总是精气神，谨固牢藏休漏泄。\n休漏泄，体中藏，汝受吾传道自昌。\n口诀记来多有益，屏除邪欲得清凉。\n得清凉，光皎洁，好向丹台赏明月。\n月藏玉兔日藏乌 (102) ，自有龟蛇相盘结 (103) 。\n相盘结，性命坚，却能火里种金莲 (104) 。\n攒簇五行颠倒用 (105) ，功完随作佛和仙。\n此时说破根源，悟空心灵福至，切切记了口诀，对祖师拜谢深恩，即出后门观看，但见东方天色微舒白，西路金光大显明。依旧路转到前门，轻轻的推开进去，坐在原寝之处，故将床铺摇响道：“天光了，天光了！起耶！”那大众还正睡哩，不知悟空已得了好事。当日起来打混，暗暗维持，子前午后自己调息。"}]}
{"conversation": [{"input": "", "output": "却早过了三年，祖师复登宝座，与众说法。谈的是公案比语 (106) ，论的是外像包皮 (107) 。忽问：“悟空何在？”悟空近前跪下：“弟子有。”祖师道：“你这一向修些甚么道来？”悟空道：“弟子近来法性颇通，根源亦渐坚固矣。”祖师道：“你既通法性，会得根源，已注神体，却只是防备着‘三灾’利害 (108) 。”悟空听说，沉吟良久道：“师父之言谬矣。我尝闻道高德隆，与天同寿；水火既济，百病不生，却怎么有个‘三灾’利害？”祖师道：“此乃非常之道：夺天地之造化，侵日月之玄机。丹成之后，鬼神难容。虽驻颜益寿，但到了五百年后，天降雷灾打你，须要见性明心，预先躲避。躲得过。寿与天齐；躲不过，就此绝命。再五百年后，天降火灾烧你。这火不是天火，亦不是凡火，唤做‘阴火’。自本身涌泉穴下烧起 (109) ，直透泥垣宫 (110) ，五脏成灰，四肢皆朽，把千年苦行，俱为虚幻。再五百年，又降风灾吹你。这风不是东南西北风，不是和熏金朔风 (111) ，亦不是花柳松竹风，唤做‘赑风’ (112) 。自囟门中吹入六腑，过丹田 (113) ，穿九窍 (114) ，骨肉消疏，其身自解。所以都要躲过。”悟空闻说，毛骨悚然，叩头礼拜道：“万望老爷垂悯，传与躲避‘三灾’之法，到底不敢忘恩。”祖师道：“此亦无难，只是你比他人不同，故传不得。”悟空道：“我也头圆顶天，足方履地，一般有九窍四肢，五脏六腑，何以比人不同？”祖师道：“你虽然像人，却比人少腮。”原来那猴子孤拐面 (115) ，凹脸尖嘴。悟空伸手一摸，笑道：“师父没成算。我虽少腮，却比人多这个素袋 (116) ，亦可准折过也。”祖师说：“也罢，你要学那一般？有一般天罡数 (117) ，该三十六般变化；有一般地煞数 (118) ，该七十二般变化。”悟空道：“弟子愿多里捞摸，学一个地煞变化罢。”祖师道：“既如此，上前来，传与你口诀。”遂附耳低言，不知说了些甚么妙法。这猴王也是他一窍通时百窍通，当时习了口诀，自修自炼，将七十二般变化，都学成了。"}]}
{"conversation": [{"input": "", "output": "忽一日，祖师与众门人在三星洞前戏玩晚景。祖师道：“悟空，事成了未曾？”悟空道：“多蒙师父海恩，弟子功果完备，已能霞举飞升也。”祖师道：“你试飞举我看。”悟空弄本事，将身一耸，打了个连扯跟头，跳离地有五六丈，踏云霞去够有顿饭之时，返复不上三里远近，落在面前，扠手道 (119) ：“师父，这就是飞举腾云了。”祖师笑道：“这个算不得腾云，只算得爬云而已。自古道神仙：‘朝游北海暮苍梧 (120) 。’似你这半日，去不上三里，即爬云也还算不得哩！”悟空道：“怎么为‘朝游北海暮苍梧’？”祖师道：“凡腾云之辈，早晨起自北海，游过东海、西海、南海，复转苍梧，苍梧者，却是北海零陵之语话也 (121) 。将四海之外，一日都游遍，方算得腾云。”悟空道：“这个却难，却难！”祖师道：“世上无难事，只怕有心人。”悟空闻得此言，叩头礼拜，启道：“师父，为人须为彻，索性舍个大慈悲，将此腾云之法，一发传与我罢，决不敢忘恩。”祖师道：“凡诸仙腾云，皆跌足而起，你却不是这般。我才见你去，连扯方才跳上。我今只就你这个势，传你个‘筋斗云’罢。”悟空又礼拜恳求，祖师却又传个口诀道：“这朵云，捻着诀，念动真言，攒紧了拳，将身一抖，跳将起来，一筋斗就有十万八千里路哩！”大众听说，一个个嘻嘻笑道：“悟空造化！若会这个法儿，与人家当铺兵 (122) ，送文书，递报单，不管那里都寻了饭吃。”师徒们天昏各归洞府。这一夜，悟空即运神炼法，会了筋斗云。逐日家无拘无束，自在逍遥，此亦长生之美。\n一日，春归夏至，大众都在松树下会讲多时。大众道：“悟空，你是那世修来的缘法？前日老师父附耳低言，传与你的躲三灾变化之法，可都会么？”悟空笑道：“不瞒诸兄长说，一则是师父传授，二来也是我昼夜殷勤，那几般儿都会了。”大众道：“趁此良时，你试演演，让我等看看。”悟空闻说，抖擞精神，卖弄手段道：“众师兄请出个题目。要我变化甚么？”大众道：“就变棵松树罢。”悟空捻着诀，念动咒语，摇身一变，就变做一棵松树。真个是：\n郁郁含烟贯四时，凌云直上秀贞姿。\n全无一点妖猴像，尽是经霜耐雪枝。"}]}
{"conversation": [{"input": "", "output": "郁郁含烟贯四时，凌云直上秀贞姿。\n全无一点妖猴像，尽是经霜耐雪枝。\n大众见了，鼓掌呵呵大笑，都道：“好猴儿！好猴儿！”不觉的嚷闹，惊动了祖师。祖师急拽杖出门来问道：“是何人在此喧哗？”大众闻呼，慌忙检束，整衣向前。悟空也现了本相，杂在丛中道：“启上尊师，我等在此会讲，更无外姓喧哗。”祖师怒喝道：“你等大呼小叫，全不像个修行的体段。修行的人，口开神气散，舌动是非生。如何在此嚷笑？”大众道：“不敢瞒师父，适才孙悟空演变化耍子。教他变棵松树，果然是棵松树，弟子们俱称扬喝采，故高声惊冒尊师，望乞恕罪。”祖师道：“你等起去。”叫：“悟空，过来！我问你弄甚么精神，变甚么松树？这个工夫，可好在人前卖弄？假如你见别人有，不要求他？别人见你有，必然求你。你若畏祸，却要传他；若不传他，必然加害。你之性命又不可保。”悟空叩道：“只望师父恕罪！”祖师道：“我也不罪你，但只是你去罢。”悟空闻此言，满眼堕泪道：“师父教我往那里去？”祖师道：“你从那里来，便从那里去就是了。”悟空顿然醒悟道：“我自东胜神洲傲来国花果山水帘洞来的。”祖师道：“你快回去，全你性命；若在此间，断然不可！”悟空领罪，上告尊师：“我也离家有二十年矣，虽是回顾旧日儿孙，但念师父厚恩未报，不敢去。”祖师道：“那里甚么恩义？你只不惹祸不牵带我就罢了。”\n悟空见没奈何，只得拜辞，与众相别。祖师道：“你这去，定生不良。凭你怎么惹祸行凶，却不许说是我的徒弟。你说出半个字来，我就知之，把你这猢狲剥皮锉骨，将神魂贬在九幽之处 (123) ，教你万劫不得翻身！”悟空道：“决不敢提起师父一字，只说是我自家会的便罢。”悟空谢了。即抽身，念着诀，丢个连扯，纵起筋斗云，径回东胜。\n那里消一个时辰，早看见花果山水帘洞。美猴王自知快乐，暗暗的自称道：\n去时凡骨凡胎重，得道身轻体亦轻。\n举世无人肯立志，立志修玄玄自明。\n当时过海波难进，今日回来甚易行。\n别语叮咛还在耳，何期顷刻见东溟 (124) 。"}]}
{"conversation": [{"input": "", "output": "当时过海波难进，今日回来甚易行。\n别语叮咛还在耳，何期顷刻见东溟 (124) 。\n悟空按下云头，直至花果山，找路而走。忽听得鹤唳猿啼，鹤唳声冲霄汉外，猿啼悲切甚伤情。即开口叫道：“孩儿们，我来了也！”那崖下石坎边，花草中，树木里，若大若小之猴，跳出千千万万，把个美猴王围在当中，叩头叫道：“大王，你好宽心！怎么一去许久？把我们俱闪在这里 (125) ，望你诚如饥渴！近来被一妖魔在此欺虐，强要占我们水帘洞府，是我等舍死忘生，与他争斗。这些时，被那厮抢了我们家火 (126) ，捉了许多子侄，教我们昼夜无眠，看守家业。幸得大王来了，大王若再几载不来，我等连山洞尽属他人矣！”悟空闻说，心中大怒道：“是甚么妖魔辄敢无状？你且细细说来，待我寻他报仇。”众猴叩头：“告上大王，那厮自称混世魔王，住居在直北下。”悟空道：“此间到他那里，有多少路程？”众猴道：“他来时云，去时雾，或风或雨，或电或雷，我等不知有多少路。”悟空道：“既如此，你们休怕，且自顽耍，等我寻他去来。”\n好猴王，将身一纵，跳起去，一路筋斗，直至北下观看，见一座高山，真是十分险峻。好山：\n笔峰挺立，曲涧深沉。笔峰挺立透空霄，曲涧深沉通地户。两崖花木争奇，几处松篁斗翠。左边龙，熟熟驯驯；右边虎 (127) ，平平伏伏。每见铁牛耕，常有金钱种。幽禽睍睆声 (128) ，丹凤朝阳立 (129) 。石磷磷，波净净，古怪跷蹊真恶狞。世上名山无数多，花开花谢蘩还众。争如此景永长存，八节四时浑不动。诚为三界坎源山 (130) ，滋养五行水脏洞 (131) 。\n美猴王正默观看景致，只听得有人言语。径自下山寻觅，原来那陡崖之前，乃是那水脏洞。洞门外有几个小妖跳舞，见了悟空就走。悟空道：“休走！借你口中言，传我心内事。我乃正南方花果山水帘洞洞主。你家甚么混世鸟魔，屡次欺我儿孙，我特寻来，要与他见个上下！”"}]}
{"conversation": [{"input": "", "output": "那小妖听说，疾忙跑入洞里，报道，“大王，祸事了！”魔王道：“有甚祸事？”小妖道：“洞外有猴头，称为花果山水帘洞洞主。他说你屡次欺他儿孙，特来寻你见个上下哩。”魔王笑道：“我常闻得那些猴精说他有个大王，出家修行去，想是今番来了。你们见他怎生打扮，有甚器械？”小妖道：“他也没甚么器械，光着个头，穿一领红色衣，勒一条黄丝绦，足下踏一对乌靴，不僧不俗，又不像道士神仙，赤手空拳，在门外叫哩。”魔王闻说：“取我披挂兵器来！”那小妖即时取出。那魔王穿了甲胄，绰刀在手 (132) ，与众妖出得门来，即高声叫道：“那个是水帘洞洞主？”悟空急睁睛观看，只见那魔王：\n头戴乌金盔，映日光明；身挂皂罗袍，迎风飘荡。下穿着黑铁甲，紧勒皮条；足踏着花褶靴，雄如上将。腰广十围，身高三丈。手执一口刀，锋刃多明亮。称为混世魔，磊落凶模样 (133) 。\n猴王喝道：“这泼魔这般眼大，看不见老孙！”魔王见了，笑道：“你身不满四尺，年不过三旬，手内又无兵器，怎么大胆猖狂，要寻我见甚么上下？”悟空骂道：“你这泼魔，原来没眼！你量我小，要大却也不难。你量我无兵器，我两只手够着天边月哩！你不要怕，只吃老孙一拳！”纵一纵，跳上去，劈脸就打。那魔王伸手架住道：“你这般矬矮，我这般高长，你要使拳，我要使刀，使刀就杀了你，也吃人笑，待我放下刀，与你使路拳看。”悟空道：“说得是。好汉子，走来！”那魔王丢开架子便打，这悟空钻进去相撞相迎。他两个拳捶脚踢，一冲一撞。原来长拳空大，短簇坚牢。那魔王被悟空掏短胁，撞丫裆 (134) ，几下筋节 (135) ，把他打重了。他闪过，拿起那板大的钢刀，望悟空劈头就砍。悟空急撤身，他砍了一个空。悟空见他凶猛，即使身外身法，拔一把毫毛，丢在口中嚼碎，望空喷去，叫一声“变！”即变做三二百个小猴，周围攒簇。"}]}
{"conversation": [{"input": "", "output": "原来人得仙体，出神变化无方。不知这猴王自从了道之后，身上有八万四千毛羽，根根能变，应物随心。那些小猴，眼乖会跳，刀来砍不着，枪去不能伤。你看他前踊后跃，钻上去把个魔王围绕，抱的抱，扯的扯，钻裆的钻裆，扳脚的扳脚，踢打挦毛，抠眼睛，捻鼻子，抬鼓弄 (136) ，直打做一个攒盘 (137) 。这悟空才去夺得他的刀来，分开小猴，照顶门一下，砍为两段。领众杀进洞中，将那大小妖精，尽皆剿灭。却把毫毛一抖，收上身来。又见那收不上身者，却是那魔王在水帘洞擒去的小猴，悟空道：“汝等何为到此？”约有三五十个，都含泪道：“我等因大王修仙去后，这两年被他争吵，把我们都摄将来0 (139) 。那不是我们洞中的家火？石盆、石碗都被这厮拿来也。”悟空道：“既是我们的家火，你们都搬出外去。”随即洞里放起火来，把那水脏洞烧得枯干，尽归了一体。对众道：“汝等跟我回去。”众猴道：“大王，我们来时，只听得耳边风响，虚飘飘到于此地，更不识路径，今怎得回乡？”悟空道：“这是他弄的个术法儿，有何难也！我如今一窍通，百窍通，我也会弄。你们都合了眼，休怕！”\n好猴王，念声咒语，驾阵狂风，云头落下。叫：“孩儿们，睁眼。”众猴脚 实地 (138) 3，认得是家乡，个个欢喜，都奔洞门旧路。那在洞众猴，都一齐簇拥同入，分班序齿，礼拜猴王，安排酒果，接风贺喜。启问降魔救子之事，悟空备细言了一遍。众猴称扬不尽道：“大王去到那方，不意学得这般手段！”悟空又道：“我当年别汝等，随波逐流，飘过东洋大海，径至南赡部洲，学成人像，着此衣，穿此履，摆摆摇摇，云游了八九年馀，更不曾有道。又渡西洋大海，到西牛贺洲地界，访问多时，幸遇一老祖，传了我与天同寿的真功果，不死长生的大法门。”众猴称贺，都道：“万劫难逢也！”悟空又笑道：“小的们，又喜我这一门皆有姓氏。”众猴道：“大王姓甚？”悟空道：“我今姓孙，法名悟空。”众猴闻说，鼓掌忻然道：“大王是老孙，我们都是二孙、三孙、细孙、小孙。一家孙、一国孙、一窝孙矣！”都来奉承老孙，大盆小碗的，椰子酒、葡萄酒、仙花、仙果，真个是合家欢乐。咦！\n贯通一姓身归本，只待荣迁仙箓名 (141) 。\n毕竟不知怎生结果，居此界终始如何，且听下回分解。\n第三回　四海千山皆拱伏 九幽十类尽除名"}]}
{"conversation": [{"input": "", "output": "毕竟不知怎生结果，居此界终始如何，且听下回分解。\n第三回　四海千山皆拱伏 九幽十类尽除名\n却说美猴王荣归故里，自剿了混世魔王，夺了一口大刀。逐日操演武艺，教小猴砍竹为标，削木为刀，治旗幡，打哨子，一进一退，安营下寨，顽耍多时。忽然静坐处思想道：“我等在此，恐作耍成真，或惊动人王，或有禽王、兽王认此犯头 (142) ，说我们操兵造反，兴师来相杀，汝等都是竹竿木刀，如何对敌？须得锋利剑戟方可。如今奈何？”众猴闻说，个个惊恐道：“大王所见甚长，只是无处可取。”正说间，转上四个老猴，两个是赤尻马猴，两个是通背猿猴，走在面前道：“大王，若要治锋利器械，甚是容易。”悟空道：“怎见容易？”四猴道：“我们这山向东去，有二百里水面，那厢乃傲来国界。那国界中有一王位，满城中军民无数，必有金银铜铁等匠作。大王若去那里，或买或造些兵器，教演我等，守护山场，诚所谓保泰长久之机也。”悟空闻说，满心欢喜道：“汝等在此顽耍，待我去来。”\n好猴王，即纵筋斗云，霎时间过了二百里水面。果然那厢有座城池，六街三巷，万户千门，来来往往，人都在光天化日之下。悟空心中想道：“这里定有现成的兵器，我待下去买他几件 (143) ，还不如使个神通觅他几件倒好。”他就捻起诀来，念动咒语，向巽地上吸一口气 (144) ，呼的吹将去，便是一阵狂风，飞沙走石，好惊人也。\n炮云起处荡乾坤 (145) ，黑雾阴霾大地昏。\n江海波翻鱼蟹怕，山林树折虎狼奔。\n诸般买卖无商旅，各样生涯不见人。\n殿上君王归内院，阶前文武转衙门。\n千秋宝座都吹倒，五凤高楼幌动根 (146) 。\n风起处，惊散了那傲来国君王，三市六街，都慌得关门闭户，无人敢走。悟空才按下云头，径闯入朝门里。直寻到兵器馆、武库中，打开门扇看时，那里面无数器械：刀、枪、剑、戟、斧、钺、毛、镰、鞭、钯、挝、简、弓、弩、叉、矛，件件俱备。一见甚喜道：“我一人能拿几何？还使个分身法搬将去罢。”好猴王，即拔一把毫毛，入口嚼烂，喷将出去，念动咒语，叫声“变！”变做千百个小猴，都乱搬乱抢：有力的拿五七件，力小的拿三二件，尽数搬个罄净 (147) 。径踏云头，弄个摄法，唤转狂风，带领小猴，俱回本处。"}]}
{"conversation": [{"input": "", "output": "却说那花果山大小儿猴，正在那洞门外顽耍，忽听得风声响处，见半空中，丫丫叉叉，无边无岸的猴精，唬得都乱跑乱躲。少时，美猴王按落云头，收了云雾，将身一抖，收了毫毛，将兵器都乱堆在山前，叫道：“小的们！都来领兵器。”众猴看时，只见悟空独立在平阳之地，俱跑来叩头问故。悟空将前使狂风、搬兵器一应事说了一遍。众猴称谢毕，都去抢刀夺剑，挝斧争枪，扯弓扳弩，吆吆喝喝，耍了一日。\n次日，依旧排营。悟空会聚群猴，计有四万七千馀口。早惊动满山怪兽，都是些狼、虫、虎、豹、麖 (148) 、麂、獐、 、狐、狸、獾、狢、狮、象、狻猊、猩猩、熊、鹿、野豕、山牛、羚羊、青兕、狡儿、神獒……各样妖王，共有七十二洞，都来参拜猴王为尊。每年献贡 (149) ，四时点卯 (150) 。也有随班操演的，也有随节征粮的，齐齐整整，把一座花果山造得似铁桶金城。各路妖王，又有进金鼓，进彩旗，进盔甲的，纷纷攘攘，日逐家习舞兴师。\n美猴王正喜间，忽对众说道：“汝等弓弩熟谙，兵器精通，奈我这口刀着实榔槺 (151) ，不遂我意，奈何？”四老猴上前启奏道：“大王乃是仙圣，凡兵是不堪用 (152) ；但不知大王水里可能去得？”悟空道：“我自闻道之后，有七十二般地煞变化之功，筋斗云有莫大的神通。善能隐身遁身，起法摄法；上天有路，入地有门；步日月无影，入金石无碍；水不能溺，火不能焚。那些儿去不得？”四猴道：“大王既有此神通，我们这铁板桥下水，通东海龙宫。大王若肯下去，寻着老龙王，问他要件甚么兵器，却不趁心？”悟空闻言甚喜道：“等我去来。”"}]}
{"conversation": [{"input": "", "output": "好猴王，跳至桥头，使一个闭水法，捻着诀，扑的钻入波中，分开水路，径入东洋海底。正行间，忽见一个巡海的夜叉 (153) ，挡住问道：“那推水来的，是何神圣？说个明白，好通报迎接。”悟空道：“我乃花果山天生圣人孙悟空，是你老龙王的紧邻，为何不识？”那夜叉听说，急转水晶宫传报道：“大王，外面有个花果山天生圣人孙悟空，口称是大王紧邻，将到宫也。”东海龙王敖广即忙起身，与龙子、龙孙、虾兵、蟹将出宫迎道：“上仙请进，请进。”直至宫里相见，上坐献茶毕，问道：“上仙几时得道，授何仙术？”悟空道：“我自生身之后，出家修行，得一个无生无灭之体。近因教演儿孙，守护山洞，奈何没件兵器。久闻贤邻享乐瑶宫贝阙，必有多馀神器，特来告求一件。”龙王见说，不好推辞，即着鳜都司取出一把大捍刀奉上。悟空道：“老孙不会使刀，乞另赐一件。”龙王又着鲌太尉，领鳝力士，抬出一捍九股叉来。悟空跳下来接在手中，使了一路，放下道：“轻，轻，轻！又不趁手。再乞另赐—件。”龙王笑道：“上仙，你不曾看这叉，有三千六百斤重哩！”悟空道：“不趁手，不趁手！”龙王心中恐惧，又着鳊提督、鲤总兵抬出一柄画杆方天戟，那戟有七千二百斤重。悟空见了，跑近前接在手中，丢几个架子，撒两个解数，插在中间道：“也还轻，轻，轻！”老龙王一发害怕道：“上仙，我宫中只有这根戟重，再没甚么兵器了。”悟空笑道：“古人云：‘愁海龙王没宝哩！’你再去寻寻看，若有可意的，一一奉价。”龙王道：“委的再无 (154) 。”"}]}
{"conversation": [{"input": "", "output": "正说处，后面闪过龙婆、龙女道：“大王，观看此圣，决非小可。我们这海藏中，那一块天河定底的神珍铁，这几日霞光艳艳，瑞气腾腾，敢莫是该出现，遇此圣也？”龙王道：“那是大禹治水之时，定江海浅深的一个定子 (155) ，是一块神铁，能中何用？”龙婆道：“莫管他用不用，且送与他，凭他怎么改造，送出宫门便了。”老龙王依言，尽向悟空说了。悟空道：“拿出来我看。”龙王摇手道：“扛不动！抬不动！须上仙亲去看看。”悟空道：“在何处？你引我去。”龙王果引导至海藏中间，忽见金光万道。龙王指定道：“那放光的便是。”悟空撩衣上前，摸了一把，乃是一根铁柱子，约有斗来粗，二丈有馀长。他尽力两手挝过道 (156) ：“忒粗忒长些！再短细些方可用。”说毕，那宝贝就短了几尺，细了一围。悟空又颠一颠道：“再细些更好！”那宝贝真个又细了几分。悟空十分欢喜，拿出海藏看时，原来两头是两个金箍，中间乃一段乌铁；紧挨箍有镌成的一行字，唤做“如意金箍棒，重一万三千五百斤”。心中暗喜道：“想必这宝贝如人意！”一边走，一边心思口念，手颠着道：“再短细些更妙！”拿出外面，只有二丈长短，碗口粗细。\n你看他弄神通，丢开解数，打转水晶宫里，唬得老龙王胆战心惊，小龙子魂飞魄散；龟鳖鼋鼍皆缩颈，鱼虾鳌蟹尽藏头。悟空将宝贝执在手中，坐在水晶宫殿上。对龙王笑道：“多谢贤邻厚意。”龙王道：“不敢，不敢。”悟空道：“这块铁虽然好用，还有一说。”龙王道：“上仙还有甚说？”悟空道：“当时若无此铁，倒也罢了；如今手中既拿着他，身上更无衣服相趁，奈何？你这里若有披挂，索性送我一副，一总奉谢。”龙王道：“这个却是没有。”悟空道：“一客不犯二主。若没有，我也定不出此门。”龙王道：“烦上仙再转一海，或者有之。”悟空又道：“走三家不如坐一家。千万告求一副。”龙王道：“委的没有，如有即当奉承。”悟空道：“真个没有，就和你试试此铁！”龙王慌了道：“上仙，切莫动手！切莫动手！待我看舍弟处可有，当送一副。”悟空道：“令弟何在？”龙王道：“舍弟乃南海龙王敖钦、北海龙王敖顺、西海龙王敖闰是也。”悟空道：“我老孙不去！不去！俗语谓‘赊三不敌见二 (157) ’，只望你随高就低的送一副便了。”老龙道：“不须上仙去。我这里有一面铁鼓，一口金钟，凡有紧急事，擂得鼓响，撞得钟鸣，舍弟们就顷刻而至。”悟空道：“既是如此，快些去擂鼓撞钟！”真个那鼍将便去撞钟，鳖帅即来擂鼓。"}]}
{"conversation": [{"input": "", "output": "少时，钟鼓响处，果然惊动那三海龙王，须臾来到，一齐在外面会着。敖钦道：“大哥，有甚紧事，擂鼓撞钟？”老龙道：“贤弟，不好说！有一个花果山甚么天生圣人，早间来认我做邻居，后要求一件兵器，献钢叉嫌小，奉画戟嫌轻。将一块天河定底神珍铁，自己拿出手，丢了些解数。如今坐在宫中，又要索甚么披挂。我处无有，故响钟鸣鼓，请贤弟来。你们可有甚么披挂，送他一副，打发出门去罢了。”敖钦闻言，大怒道：“我兄弟们点起兵，拿他不是！”老龙道：“莫说拿，莫说拿！那块铁，挽着些儿就死，磕着些儿就亡，挨挨儿皮破，擦擦儿筋伤！”西海龙王敖闰说：“二哥不可与他动手，且只凑副披挂与他，打发他出了门，启表奏上上天，天自诛也。”北海龙王敖顺道：“说的是。我这里有一双藕丝步云履哩。”西海龙王敖闰道：“我带了一副锁子黄金甲哩。”南海龙王敖钦道：“我有一顶凤翅紫金冠哩。”老龙大喜，引入水晶宫相见了，以此奉上。悟空将金冠、金甲、云履都穿戴停当，使动如意棒，一路打出去，对众龙道：“聒噪 (158) ！聒噪！”四海龙王甚是不平，一边商议进表上奏不题。"}]}
{"conversation": [{"input": "", "output": "你看这猴王，分开水道，径回铁板桥头，撺将上来，只见四个老猴，领着众猴，都在桥边等候。忽然见悟空跳出波外，身上更无一点水湿，金灿灿的走上桥来。唬得众猴一齐跪下道：“大王，好华彩耶，好华彩耶！”悟空满面春风，高登宝座，将铁棒竖在当中。那些猴不知好歹，都来拿那宝贝，却便似蜻蜓撼铁树，分毫也不能禁动。一个个咬指伸舌道：“爷爷呀！这般重，亏你怎的拿来也！”悟空近前，舒开手一把挝起，对众笑道：“物各有主。这宝贝镇于海藏中，也不知几千百年，可可的今岁放光 (159) 。龙王只认做是块黑铁，又唤做天河镇底神珍。那厮每都扛抬不动 (160) ，请我亲去拿之。那时此宝有二丈多长，斗来粗细；被我挝他一把，意思嫌大，他就小了许多；再教小些，他又小了许多；再教小些，他又小了许多。急对天光看处，上有一行字，乃‘如意金箍棒，一万三千五百斤。’你都站开，等我再叫他变一变看。”他将那宝贝颠在手中，叫：“小！小！小！”即时就小做一个绣花针儿相似，可以揌在耳朵里面藏下 (161) 。众猴骇然，叫道：“大王！还拿出来耍耍！”猴王真个去耳朵里拿出，托放掌上叫：“大！大！大！”即又大做斗来粗细，二丈长短。他弄到欢喜处，跳上桥，走出洞外，将宝贝揝在手中 (162) ，使一个法天象地的神通，把腰一躬，叫声“长！”他就长的高万丈，头如泰山，腰如峻岭，眼如闪电，口似血盆，牙如剑戟。手中那棒，上抵三十三天 (163) ，下至十八层地狱，把些虎豹狼虫，满山群怪，七十二洞妖王 (164) ，都唬得磕头礼拜，战兢兢魄散魂飞。霎时收了法象，将宝贝还变做个绣花针儿，藏在耳内，复归洞府。慌得那各洞妖王，都来参贺。\n此时遂大开旗鼓，响振铜锣，广设珍馐百味，满斟椰液萄浆，与众饮宴多时。却又依前教演。猴王将那四个老猴封为健将；将两个赤尻马猴唤做马、流二元帅 (165) ；两个通背猿猴唤做崩、芭二将军。将那安营下寨、赏罚诸事，都付与四健将维持。他放下心，日逐腾云驾雾，遨游四海，行乐千山。施武艺，遍访英豪；弄神通，广交贤友。此时又会了个七弟兄，乃牛魔王、蛟魔王、鹏魔王、狮驼王、猕猴王、 狨王 (166) ，连自家美猴王七个。日逐讲文论武，走斝传觞，弦歌吹舞，朝去暮回，无般儿不乐。把那万里之遥，只当庭闱之路，所谓点头径过三千里，扭腰八百有馀程。"}]}
{"conversation": [{"input": "", "output": "一日，在本洞吩咐四健将安排筵宴，请六王赴饮，杀牛宰马，祭天享地，着众怪跳舞欢歌，俱吃得酩酊大醉。送六王出去，却又赏 大小头目，敲在铁板桥边松阴之下，霎时间睡着。四健将领众围护，不敢高声。只见那美猴王睡里见两人拿一张批文，上有“孙悟空”三字，走近身，不容分说，套上绳，就把美猴王的魂灵儿索了去，踉踉跄跄，直带到一座城边。猴王渐觉酒醒，忽抬头观看，那城上有一铁牌，牌上有三个大字，乃“幽冥界”。美猴王顿然醒悟道：“幽冥界乃阎王所居，何为到此？”那两人道：“你今阳寿该终，我两人领批，勾你来也。”猴王听说道：“我老孙超出三界外，不在五行中，已不伏他管辖，怎么朦胧 (167) ，又敢来勾我？”那两个勾死人只管扯扯拉拉 (168) ，定要拖他进去。那猴王恼起性来，耳朵中掣出宝贝，幌一幌，碗来粗细，略举手，把两个勾死人打为肉酱。自解其索，丢开手，轮着棒 (169) ，打入城中。唬得那牛头鬼东躲西藏，马面鬼南奔北跑。众鬼卒奔上森罗殿，报着：“大王！祸事！祸事！外面有一个毛脸雷公，打将来了！”\n慌得那十代冥王急整衣来看 (170) ，见他相貌凶恶，即排下班次，应声高叫道：“上仙留名，上仙留名！”猴王道：“你既认不得我，怎么差人来勾我？”十王道：“不敢，不敢！想是差人差了。”猴王道：“我本是花果山水帘洞天生圣人孙悟空。你等是甚么官位？”十王躬身道：“我等是阴间天子十代冥王。”悟空道：“快报名来，免打！”十王道：“我等是秦广王、初江王、宋帝王、仵官王、阎罗王、平等王、泰山王、都市王、卞城王、转轮王。”悟空道：“汝等既登王位，乃灵显感应之类，为何不知好歹？我老孙修仙了道，与天齐寿，超升三界之外，跳出五行之中，为何着人拘我？”十王道：“上仙息怒。普天下同名同姓者多，敢是那勾死人错走了也。”悟空道：“胡说，胡说！常言道：‘官差吏差，来人不差。’你快取生死簿子来我看。”十王闻言，即请上殿查看。"}]}
{"conversation": [{"input": "", "output": "悟空执着如意棒，径登森罗殿上，正中间南面坐下。十王即命掌案的判官取出文簿来查。那判官不敢怠慢，便到司房里，捧出五六簿文书并十类簿子，逐一查看。裸虫、毛虫、羽虫、昆虫、鳞介之属，俱无他名。又看到猴属之类，原来这猴似人相，不入人名；似裸虫，不居国界；似走兽，不伏麒麟管；似飞禽，不受凤凰辖，另有个簿子。悟空亲自检阅，直到那魂字一千三百五十号上，方注着孙悟空名字，乃“天产石猴，该寿三百四十二岁，善终。”悟空道：“我也不记寿数几何，且只消了名字便罢。取笔过来！”那判官慌忙捧笔，饱掭浓墨 (171) 。悟空拿过簿子，把猴属之类，但有名者，一概勾之。摔下簿子道：“了帐！了帐！今番不伏你管了！”一路棒，打出幽冥界。那十王不敢相近，都去翠云宫，同拜地藏王菩萨 (172) ，商量启表，奏闻上天，不在话下。\n这猴王打出城中，忽然绊着一个草纥 ，跌了个 踵 (173) ，猛的醒来，乃是南柯一梦 (174) 。才觉伸腰，只闻得四健将与众猴高叫道：“大王，吃了多少酒，睡这一夜，还不醒来？”悟空道：“睡还小可，我梦见两个人来此勾我，把我带到幽冥界城门之外，却才醒悟。是我显神通，直嚷到森罗殿，与那十王争吵，将我们的生死簿子看了，但有我等名号，俱是我勾了，都不伏那厮所辖也。”众猴磕头礼谢。自此，山猴多有不老者，以阴司无名故也。美猴王言毕前事，四健将报知各洞妖王，都来贺喜。不几日，六个义兄弟，又来拜贺，一闻销名之故，又个个欢喜，每日聚乐不题。\n却表启那个高天上圣大慈仁者玉皇大天尊玄穹高上帝，一日，驾坐金阙云宫灵霄宝殿，聚集文武仙卿早朝之际，忽有丘弘济真人启奏道：“万岁，通明殿外，有东海龙王敖广进表，听天尊宣诏。”玉皇传旨：“着宣来。”敖广宣至灵霄殿下，礼拜毕。旁有引奏仙童，接上表文。玉皇从头看过。表曰：\n水元下界东胜神洲东海小龙臣敖广启奏大天圣主玄穹高上帝君：近因花果山生，水帘洞住，妖仙孙悟空者，欺虐小龙，强坐水宅，索兵器，施法施威；要披挂，骋凶骋势。惊伤水族，唬走龟鼍。南海龙战战兢兢，西海龙凄凄惨惨，北海龙缩首归降。臣敖广舒身下拜，献神珍之铁棒，凤翅之金冠，与那锁子甲、步云履，以礼送出。他仍弄武艺，显神通，但云“聒噪！聒噪！”果然无敌，甚为难制。臣今启奏，伏望圣裁。恳乞天兵，收此妖孽，庶使海岳清宁，下元安泰 (175) 。奉奏。"}]}
{"conversation": [{"input": "", "output": "圣帝览毕，传旨：“着龙神回海，朕即遣将擒拿。”老龙王顿首谢去。下面又有葛仙翁天师启奏道 (176) ：“万岁，有冥司秦广王赍奉幽冥教主地藏王菩萨表文进上 (177) 。”旁有传言玉女接上表文，玉皇亦从头看过。表曰：\n幽冥境界，乃地之阴司。天有神而地有鬼，阴阳轮转；禽有生而兽有死，反复雌雄。生生化化，孕女成男，此自然之数，不能易也。今有花果山水帘洞天产妖猴孙悟空，逞恶行凶，不服拘唤。弄神通，打绝九幽鬼使 (178) ；恃势力，惊伤十代慈王。大闹森罗，强销名号。致使猴属之类无拘，猕猴之畜多寿；寂灭轮回，各无生死。贫僧具表，冒渎天威。伏乞调遣神兵，收降此妖，整理阴阳，永安地府。谨奏。\n玉皇览毕，传旨：“着冥君回归地府，朕即遣将擒拿。”秦广王亦顿首谢去。\n大天尊宣众文武仙卿，问曰：“这妖猴是几年产育，何代出身？却就这般有道。”一言未已，班中闪出千里眼、顺风耳，道：“这猴乃三百年前天产石猴。当时不以为然，不知这几年在何方修炼成仙，降龙伏虎，强销死籍也。”玉帝道：“那路神将下界收伏？”言未已，班中闪出太白长庚星 (179) ，俯伏启奏道：“上圣三界中，凡有九窍者，皆可修仙。奈此猴乃天地育成之体，日月孕就之身，他也顶天履地，服露餐霞。今既修成仙道，有降龙伏虎之能，与人何以异哉？臣启陛下，可念生化之慈恩 (180) ，降一道招安圣旨，把他宣来上界，授他一个大小官职，与他籍名在箓，拘束此间。若受天命，后再升赏；若违天命，就此擒拿。一则不动众劳师，二则收仙有道也。”玉帝闻言甚喜，道：“依卿所奏。”即着文曲星官修诏，着太白金星招安。"}]}
{"conversation": [{"input": "", "output": "金星领了旨，出南天门外，按下祥云，直至花果山水帘洞。对众小猴道：“我乃天差天使，有圣旨在此，请你大王上界。快快报知！”洞外小猴，一层层传至洞天深处，道：“大王，外面有一老人，背着一角文书，言是上天差来的天使，有圣旨请你也。”美猴王听得大喜，道：“我这两日，正思量要上天走走，却就有天使来请。”叫：“快请进来！”猴王急整衣冠，门外迎接。金星径入当中，面南立定道：“我是西方太白金星，奉玉帝招安圣旨下界，请你上天，拜受仙箓。”悟空笑道：“多感老星降临。”教：“小的们！安排筵宴款待。”金星道：“圣旨在身，不敢久留，就请大王同往，待荣迁之后，再从容叙也。”悟空道：“承光顾，空退！空退！”即唤四健将，吩咐：“谨慎教演儿孙，待我上天去看看路，却好带你们上去同居住也。”四健将领诺。这猴王与金星纵起云头，升在空霄之上。正是那：\n高迁上品天仙位，名列云班宝箓中。\n毕竟不知授个甚么官爵，且听下回分解。\n第四回　官封弼马心何足 名注齐天意未宁\n那太白金星与美猴王，同出了洞天深处，一齐驾云而起。原来悟空筋斗云比众不同，十分快疾，把个金星撇在脑后，先至南天门外。正欲收云前进，被增长天王 (181) 领着庞、刘、苟、毕、邓、辛、张、陶 (182) ，一路大力天丁，枪刀剑戟，挡住天门，不肯放进。猴王道：“这个金星老儿，乃奸诈之徒！既请老孙，如何教人动刀动枪，阻塞门路？”正嚷间，金星倏到。悟空就觌面发狠道 (183) ：“你这老儿，怎么哄我？被你说奉玉帝招安旨意来请，却怎么教这些人阻住天门，不放老孙进去？”金星笑道：“大王息怒。你自来未曾到此天堂，却又无名，众天丁又与你素不相识，他怎肯放你擅入？等如今见了天尊，授了仙箓，注了官名，向后随你出入，谁复挡也？”悟空道：“这等说，也罢，我不进去了。”金星又用手扯住道：“你还同我进去。”\n将近天门，金星高叫道：“那天门天将，大小吏兵，放开路者。此乃下界仙人，我奉玉帝圣旨，宣他来也。”那增长天王与众天丁俱才敛兵退避。猴王始信其言，同金星缓步入里观看。真个是："}]}
{"conversation": [{"input": "", "output": "初登上界，乍入天堂。金光万道滚红霓，瑞气千条喷紫雾。只见那南天门，碧沉沉，琉璃造就；明晃晃，宝玉妆成。两边摆数十员镇天元帅，一员员顶梁靠柱，持铣拥旄；四下列十数个金甲神人，一个个执戟悬鞭，持刀仗剑。外厢犹可，入内惊人。里壁厢有几根大柱，柱上缠绕着金鳞耀日赤须龙；又有几座长桥，桥上盘旋着彩羽凌空丹顶凤。明霞晃晃映天光，碧雾蒙蒙遮斗口。这天上有三十三座天宫，乃遣云宫、毗沙宫、五明宫、太阳宫、化乐宫，……一宫宫脊吞金稳兽；又有七十二重宝殿，乃朝会殿、凌虚殿、宝光殿、天王殿、灵官殿，……一殿殿柱列玉麒麟。寿星台上，有千千年不卸的名花；炼药炉边，有万万载常青的绣草。又至那朝圣楼前，绛纱衣，星辰灿烂；芙蓉冠，金璧辉煌。玉簪朱履，紫绶金章。金钟撞动，三曹神表进丹墀 (184) ；天鼓鸣时，万圣朝王参玉帝。又至那灵霄宝殿，金钉攒玉户，彩凤舞朱门。复道回廊 (185) ，处处玲珑剔透；三檐四簇，层层龙凤翱翔。上面有个紫巍巍，明晃晃，圆丢丢，亮灼灼，大金葫芦顶；下面有天妃悬掌扇，玉女捧仙巾。恶狠狠，掌朝的天将；气昂昂，护驾的仙卿。正中间，琉璃盘内。放许多重重迭迭太乙丹 (186) ；玛瑙瓶中，插几枝弯弯曲曲珊瑚树。正是天宫异物般般有，世上如他件件无。金阙银銮并紫府，琪花瑶草暨琼葩。朝王玉兔坛边过，参圣金乌着底飞。猴王有分来天境，不堕人间点污泥。\n太白金星，领着美猴王，到于灵霄殿外，不等宣诏，直至御前，朝上礼拜。悟空挺身在旁，且不朝礼，但侧耳以听金星启奏。金星奏道：“臣领圣旨，已宣妖仙到了。”玉帝垂帘问曰：“那个是妖仙？”悟空却才躬身答应道：“老孙便是。”仙卿们都大惊失色道：“这个野猴！怎么不拜伏参见，辄敢这等答应道：‘老孙便是！’却该死了，该死了！”玉帝传旨道：“那孙悟空乃下界妖仙，初得人身，不知朝礼，且姑恕罪。”众仙卿叫声“谢恩！”猴王却才朝上唱个大喏 (187) 。玉帝宣文选武选仙卿，看那处少甚官职，着孙悟空去除授 (188) 。旁边转过武曲星君，启奏道：“天宫里各宫各殿，各方各处，都不少官，只是御马监缺个正堂管事。”玉帝传旨道：“就除他做个‘弼马温’罢 (189) 。”众臣叫谢恩，他也只朝上唱个大喏。玉帝又差木德星官送他去御马监到任。\n当时猴王欢欢喜喜，与木德星官径去到任。事毕，木德回宫。他在监里，会聚了监丞、监副、典簿、力士、大小官员人等，查明本监事务，止有天马千匹。乃是："}]}
{"conversation": [{"input": "", "output": "骅骝骐骥 (190) ，  纤离；龙媒紫燕，挟翼骕骦；  银 ，  飞黄；  翻羽，赤兔超光；逾辉弥景，腾雾胜黄；追风绝地，飞翮奔霄；逸飘赤电，铜爵浮云；骢珑虎 ，绝尘紫鳞；四极大宛，八骏九逸 (191) ，千里绝群。此等良马，一个个，嘶风逐电精神壮，踏雾登云气力长。\n这猴王查看了文簿，点明了马数。本监中，典簿管征备草料；力士官管刷洗马匹、扎草 (192) 、饮水、煮料；监丞、监副辅佐催办；弼马昼夜不睡，滋养马匹。日间舞弄犹可，夜间看管殷勤：但是马睡的，赶起来吃草；走的，捉将来靠槽。那些天马见了他，泯耳攒蹄，都养得肉肥膘满。不觉的半月有馀。一朝闲暇，众监官都安排酒席，一则与他接风，一则与他贺喜。\n正在欢饮之间，猴王忽停杯问曰：“我这‘弼马温’，是个甚么官衔？”众曰：“官名就是此了。”又问：“此官是个几品 (193) ？”众道：“没有品从。”猴王道：“没品，想是大之极也。”众道：“不大，不大，只唤做‘未入流’ (194) 。”猴王道：“怎么叫做‘未入流’？”众道：“末等。这样官儿，最低最小，只可与他看马。似堂尊到任之后 (195) ，这等殷勤，喂得马肥，只落得道声‘好’字；如稍有些尪羸 (196) ，还要见责；再十分伤损，还要罚赎问罪。”猴王闻此，不觉心头火起，咬牙大怒道：“这般藐视老孙！老孙在那花果山，称王称祖，怎么哄我来替他养马？养马者，乃后生小辈，下贱之役，岂是待我的？不做他！不做他！我将去也！”忽竦的一声，把公案推倒，耳中取出宝贝，幌一幌碗来粗细，一路解数，直打出御马监，径至南天门。众天丁知他受了仙箓，乃是个弼马温，不敢阻当，让他打出天门去了。"}]}
{"conversation": [{"input": "", "output": "须臾，按落云头，回至花果山上。只见那四健将与各洞妖王，在那里操演兵卒。这猴王厉声高叫道：“小的们！老孙来了！”一群猴都来叩头，迎接进洞天深处，请猴王高登宝位，一壁厢办酒接风。都道：“恭喜大王，上界去十数年，想必得意荣归也？”猴王道：“我才半月有馀，那里有十数年？”众猴道：“大王，你在天上，不觉时辰。天上一日，就是下界一年哩。请问大王，官居何职？”猴王摇手道：“不好说，不好说！活活的羞杀人！那玉帝不会用人，他见老孙这般模样，封我做个甚么‘弼马温’，原来是与他养马，未入流品之类。我初到任时不知，只在御马监中顽耍，及今日问我同寮，始知是这等卑贱。老孙心中大恼，推倒席面，不受官衔，因此走下来了。”众猴道：“来得好，来得好！大王在这福地洞天之处为王，多少尊重快乐，怎么肯去与他做马夫？教小的们快办酒来，与大王释闷。”\n正饮酒欢会间，有人来报道：“大王，门外有两个独角鬼王，要见大王。”猴王道：“教他进来。”那鬼王整衣跑人洞中，倒身下拜。美猴王问他：“你见我何干？”鬼王道：“久闻大王招贤，无由得见。今见大王授了天箓，得意荣归，特献赭黄袍一件，与大王称庆。肯不弃鄙贱，收纳小人，亦得效犬马之劳。”猴王大喜，将赭黄袍穿起，众等欣然排班朝拜，即将鬼王封为前部总督先锋。鬼王谢恩毕，复启道：“大王在天许久，所授何职？”猴王道：“玉帝轻贤，封我做个甚么‘弼马温’！”鬼王听言，又奏道：“大王有此神通，如何与他养马？就做个‘齐天大圣’，有何不可？”猴王闻说，欢喜不胜，连道几个“好！好！好！”教四健将：“就替我快置个旌旗，旗上写‘齐天大圣’四大字，立竿张挂。自此以后，只称我为‘齐天大圣’，不许再称大王，亦可传与各洞妖王，一体知悉。”此不在话下。\n却说那玉帝次日设朝，只见张天师引御马监监丞 (197) 、监副在丹墀下拜奏道：“万岁，新任弼马温孙悟空，因嫌官小，昨日反下天宫去了。”正说间，又见南天门外增长天王领众天丁，亦奏道：“弼马温不知何故，走出天门去了。”玉帝闻言，即传旨：“着两路神元，各归本职。朕遣天兵，擒拿此怪。”班部中闪上托塔李天王与哪吒三太子 (198) 。越班奏上道：“万岁，微臣不才，请旨降此妖怪。”玉帝大喜，即封托塔天王李靖为降魔大元帅，哪吒三太子为三坛海会大神，即刻兴师下界。"}]}
{"conversation": [{"input": "", "output": "李天王与哪吒叩头谢辞，径至本宫，点起三军，帅众头目，着巨灵神为先锋 (199) ，鱼肚将掠后，药叉将催兵 (200) 。一霎时出南天门外，径来到花果山。选平阳处安了营寨 (201) ，传令教巨灵神挑战。巨灵神得令，结束整齐，轮着宣花斧，到了水帘洞外。只见那洞门外，许多妖魔，都是些狼虫虎豹之类，丫丫叉叉，轮枪舞剑，在那里跳斗咆哮。这巨灵神喝道：“那业畜！快早去报与弼马温知道，吾乃上天大将，奉玉帝旨意，到此收伏。教他早早出来受降，免致汝等皆伤残也。”那些怪，奔奔波波，传报洞中道：“祸事了！祸事了！”猴王问：“有甚祸事？”众妖道：“门外有一员天将，口称大圣官衔道：奉玉帝圣旨，来此收伏，教早早出去受降，免伤我等性命。”猴王听说，教：“取我披挂来！”就戴上紫金冠，贯上黄金甲，登上步云鞋，手执如意金箍棒，领众出门，摆开阵势。这巨灵神睁睛观看，真好猴王：\n身穿金甲亮堂堂，头戴金冠光映映。\n手举金箍棒一根，足踏云鞋皆相称。\n一双怪眼似明星，两耳过肩查又硬 (202) 。\n挺挺身才变化多，声音响亮如钟磬。\n尖嘴咨牙弼马温 (203) ，心高要做齐天圣。\n巨灵神厉声高叫道：“那泼猴！你认得我么？”大圣听言，急问道：“你是那路毛神？老孙不曾会你，你快报名来。”巨灵神道：“我把你那欺心的猢狲！你是认不得我。我乃高上神霄托塔李天王部下先锋，巨灵天将，今奉玉帝圣旨，到此收降你。你快卸了装束，归顺天恩，免得这满山诸畜遭诛；若道半个‘不’字，教你顷刻化为虀粉！”猴王听说，心中大怒道：“泼毛神，休夸大口，少弄长舌！我本待一棒打死你，恐无人去报信，且留你性命，快早回天，对玉皇说：他甚不用贤，老孙有无穷的本事，为何教我替他养马？你看我这旌旗上字号。若依此字号升官，我就不动刀兵，自然的天地清泰。如若不依，时间就打上灵霄宝殿，教他龙床定坐不成！”这巨灵神闻此言，急睁睛迎风观看，果见门外竖一高竿，竿上有旌旗一面，上写着“齐天大圣”四大字。巨灵神冷笑三声道：“这泼猴，这等不知人事，辄敢无状 (204) ，你就要做齐天大圣，好好的吃吾一斧！”劈头就砍将去。那猴王正是会家不忙，将金箍棒应手相迎。这一场好杀：\n棒名如意，斧号宣花。他两个乍相逢，不知深浅；斧和棒，左右交加。一个暗藏神妙，一个大口称夸。使动法，喷云嗳雾；展开手，播土扬沙。天将神通就有道，猴王变化实无涯。棒举却如龙戏水。斧来犹似凤穿花。巨灵名望传天下，原来本事不如他。大圣轻轻轮铁棒，着头一下满身麻。"}]}
{"conversation": [{"input": "", "output": "巨灵神抵敌他不住，被猴王劈头一棒，慌忙将斧架隔，扢扠的一声，把个斧柄打做两截，急撤身败阵逃生。猴王笑道：“脓包，脓包！我已饶了你，你快去报信，快去报信！”\n巨灵神回至营门，径见托塔天王，忙哈哈跪下道：“弼马温果是神通广大！末将战他不得，败阵回来请罪。”李天王发怒道：“这厮锉吾锐气，推出斩之！”旁边闪出哪吒太子，拜告：“父王息怒，且恕巨灵之罪，待孩儿出师一遭，便知深浅。”天王听谏，且教回营待罪管事。\n这哪吒太子，甲胄齐整，跳出营盘，撞至水帘洞外。那悟空正来收兵，见哪吒来的勇猛。好太子：\n总角才遮囟 (205) 。披毛未苫肩 (206) 。\n神奇多敏悟，骨秀更清妍。\n诚为天上麒麟子，果是烟霞彩凤仙。\n龙种自然非俗相，妙龄端不类尘凡。\n身带六般神器械，飞腾变化广无边。\n今受玉皇金口诏，敕封海会号三坛。\n悟空迎近前来问曰：“你是谁家小哥？闯近吾门，有何事干？”哪吒喝道：“泼妖猴！岂不认得我？我乃托塔天王三太子哪吒是也。今奉玉帝钦差，至此捉你。”悟空笑道：“小太子，你的奶牙尚未退，胎毛尚未干，怎敢说这般大话？我且留你的性命，不打你。你只看我旌旗上是甚么字号，拜上玉帝，是这般官衔，再也不须动众，我自皈依。若是不遂我心，定要打上灵霄宝殿。”哪吒抬头看处，乃“齐天大圣”四字。哪吒道：“这妖猴能有多大神通，就敢称此名号？不要怕！吃吾一剑！”悟空道：“我只站下不动，任你砍几剑罢。”那哪吒奋怒，大喝一声，叫“变！”即变做三头六臂，恶狠狠，手持着六般兵器，乃是斩妖剑、砍妖刀、缚妖索、降妖杵、绣球儿、火轮儿，丫丫叉叉，扑面来打。悟空见了，心惊道：“这小哥倒也会弄些手段。莫无礼，看我神通！”好大圣，喝声“变”也变做三头六臂，把金箍棒幌一幌，也变作三条，六只手拿着三条棒架住。这场斗，真个是地动山摇，好杀也：\n六臂哪吒太子，天生美石猴王，相逢真对手，正遇本源流。那一个蒙差来下界，这一个欺心闹斗牛 (207) 。斩妖宝剑锋芒快。砍妖刀狠鬼神愁。缚妖索子如飞蟒，降妖大杵似狼头。火轮掣电烘烘艳，往往来来滚绣球。大圣三条如意棒，前遮后挡运机谋。苦争数合无高下，太子心中不肯休。把那六件兵器多教变，百千万亿照头丢。猴王不惧呵呵笑，铁棒翻腾自运筹。以一化千千化万，满空乱舞赛飞虬 (208) 。唬得各洞妖王都闭户，遍山鬼怪尽藏头。神兵怒气云惨惨，金箍铁棒响飕飕。那壁厢，天丁呐喊人人怕；这壁厢，猴怪摇旗个个忧。发狠两家齐斗勇，不知那个刚强那个柔。"}]}
{"conversation": [{"input": "", "output": "三太子与悟空各骋神威，斗了个三十回合。那太子六般兵，变做千千万万；孙悟空金箍棒，变作万万千千。半空中似雨点流星，不分胜负。原来悟空手疾眼快，正在那混乱之时，他拔下一根毫毛，叫声“变！”就变做他的本相，手挺着棒，演着哪吒 (209) ；他的真身，却一纵，赶至哪吒脑后，着左膊上一棒打来。哪吒正使法间，听得棒头风响，急躲闪时，不能措手，被他着了一下，负痛逃走，收了法，把六件兵器，依旧归身，败阵而回。\n那阵上李天王早已看见，急欲提兵助战，不觉太子倏至面前，战兢兢报道：“父王！弼马温真个有本事！孩儿这般法力，也战他不过，已被他打伤膊也。”天王大惊失色道：“这厮恁的神通 (210) ，如何取胜？”太子道：“他洞门外竖一竿旗，上写‘齐天大圣’四字，亲口夸称，教玉帝就封他做齐天大圣，万事俱休。若还不是此号，定要打上灵霄宝殿哩！”天王道：“既然如此，且不要与他相持，且去上界，将此言回奏，再多遣天兵，围捉这厮，未为迟也。”太子负痛，不能复战，故同天王回天启奏不题。\n你看那猴王得胜归山，那七十二洞妖王与那六弟兄，俱来贺喜，在洞天福地，饮乐无比。他却对六弟兄说：“小弟既称齐天大圣，你们亦可以大圣称之。”内有牛魔王忽然高叫道：“贤弟言之有理，我即称做个平天大圣。”蛟魔王道：“我称做覆海大圣。”鹏魔王道：“我称混天大圣。”狮 王道：“我称移山大圣。”猕猴王道：“我称通风大圣。” 狨王道：“我称驱神大圣。”此时七大圣自作自为，自称自号，耍乐一日，各散讫。"}]}
{"conversation": [{"input": "", "output": "却说那李天王与三太子领着众将，直至灵霄宝殿。启奏道：“臣等奉圣旨出师下界，收伏妖仙孙悟空，不期他神通广大，不能取胜，仍望万岁添兵剿除。”玉帝道：“谅一妖猴，有多少本事？还要添兵。”太子又近前奏道：“望万岁赦臣死罪！那妖猴使一条铁棒，先败了巨灵神，又打伤臣臂膊。洞门外立一竿旗，上书‘齐天大圣’四字，道是封他这官职，即便休兵来投；若不是此官，还要打上灵霄宝殿也。”玉帝闻言惊讶道：“这妖猴何敢这般狂妄！着众将即刻诛之。”正说间，班部中又闪出太白金星，奏道：“那妖猴只知出言，不知大小。欲加兵与他争斗，想一时不能收伏，反又劳师。不若万岁大舍恩慈，还降招安旨意，就教他做个齐天大圣，只是加他个空衔，有官无禄便了。”玉帝道：“怎么唤做‘有官无禄’？”金星道：“名是齐天大圣，只不与他事管，不与他俸禄，且养在天壤之间，收他的邪心，使不生狂妄，庶乾坤安靖，海宇得清宁也。”玉帝闻言道：“依卿所奏。”即命降了诏书，仍着金星领去。\n金星复出南天门，直至花果山水帘洞外观看。这番比前不同，威风凛凛，杀气森森，各样妖精，无般不有，一个个都执剑拈枪，拿刀弄杖的，在那里咆哮跳跃。一见金星，皆上前动手。金星道：“那众头目来！累你去报你大圣知之。吾乃上帝遣来天使，有圣旨在此请他。”众妖即跑入报道：“外面有一老者，他说是上界天使，有旨意请你。”悟空道：“来得好，来得好！想是前番来的那太白金星。那次请我上界，虽是官爵不堪，却也天上走了一次，认得那天门内外之路。今番又来，定有好意。”教众头目大开旗鼓，摆队迎接。大圣即带引群猴，顶冠贯甲，甲上罩了赭黄袍，足踏云履，急出洞门，躬身施礼，高叫道：“老星请进，恕我失迎之罪。”\n金星趋步向前，径入洞内，面南立着道：“今告大圣，前者因大圣嫌恶官小，躲离御马监，当有本监中大小官员奏了玉帝。玉帝传旨道：‘凡授官职，皆由卑而尊，为何嫌小？’即有李天王领哪吒下界取战。不知大圣神通，故遭败北，回天奏道：‘大圣立一竿旗，要做齐天大圣。’众武将还要支吾，是老汉力为大圣冒罪奏闻，免兴师旅，请大王授箓。玉帝准奏，因此来请。”悟空笑道：“前番动劳，今又蒙爱，多谢！多谢！但不知上天可与我‘齐天大圣’之官衔也？”金星道：“老汉以此衔奏准，方敢领旨而来，如有不遂，只坐罪老汉便是。”"}]}
{"conversation": [{"input": "", "output": "悟空大喜，恳留饮宴，不肯，遂与金星纵着祥云，到南天门外。那些天丁天将，都拱手相迎。径入灵霄殿下。金星拜奏道：“臣奉诏宣弼马温孙悟空已到。”玉帝道：“那孙悟空过来。今宣你做个‘齐天大圣’，官品极矣，但切不可胡为。”这猴亦止朝上唱个喏，道声谢恩。玉帝即命工干官——张、鲁二班——在蟠桃园右首，起一座齐天大圣府，府内设个二司：一名安静司，一名宁神司。司俱有仙吏，左右扶持。又差五斗星君 (211) 送悟空去到任，外赐御酒二瓶，金花十朵，着他安心定志，再勿胡为。那猴王信受奉行，即日与五斗星君到府，打开酒瓶，同众尽饮。送星官回转本宫，他才遂心满意，喜地欢天，在于天宫快乐，无挂无碍。正是：\n仙名永注长生箓，不堕轮回万古传。\n毕竟不知向后如何，且听下回分解。\n第五回　乱蟠桃大圣偷丹 反天宫诸神捉怪\n话表齐天大圣到底是个妖猴，更不知官衔品从，也不较俸禄高低，但只注名便了。那齐天府下二司仙吏，早晚伏侍，只知日食三餐，夜眠一榻，无事牵萦，自由自在，闲时节会友游宫，交朋结义。见三清 (212) ，称个“老”字；逢四帝 (213) ，道个“陛下”。与那九曜星 (214) 、五方将、二十八宿 (215) 、四大天王 (216) 、十二元辰、五方五老 (217) 、普天星相、河汉群神，俱只以弟兄相待，彼此称呼。今日东游，明日西荡，云去云来，行踪不定。\n一日，玉帝早朝，班部中闪出许旌阳真人 (218) ， 囟启奏道 (219) ：“今有齐天大圣，无事闲游，结交天上众星宿，不论高低，俱称朋友，恐后闲中生事。不若与他一件事管，庶免别生事端。”玉帝闻言，即时宣诏。那猴王欣然而至，道：“陛下，诏老孙有何升赏？”玉帝道：“朕见你身闲无事，与你件执事。你且权管那蟠桃园，早晚好生在意。”大圣欢喜谢恩，朝上唱喏而退。\n他等不得穷忙，即入蟠桃园内查勘。本园中有个土地拦住，问道：“大圣何往？”大圣道：“吾奉玉帝点差，代管蟠桃园，今来查勘也。”那土地连忙施礼，即呼那一班锄树力士、运水力士、修桃力士、打扫力士，都来见大圣磕头，引他进去。但见那：\n夭夭灼灼 (220) ，棵棵株株。夭夭灼灼花盈树，棵棵株株果压枝。果压枝头垂锦弹，花盈树上簇胭脂。时开时结千年熟，无夏无冬万载迟。先熟的，酡颜醉脸 (221) ；还生的，带蒂青皮。凝烟肌带绿，映日显丹姿。树下奇葩并异卉，四时不谢色齐齐。左右楼台并馆舍，盈空常见罩云霓。不是玄都凡俗种 (222) ，瑶池王母自栽培 (223) 。"}]}
{"conversation": [{"input": "", "output": "大圣看玩多时，问土地道：“此树有多少株数？”土地道：“有三千六百株：前面一千二百株，花微果小，三千年一熟，人吃了成仙了道，体健身轻。中间一千二百株，层花甘实，六千年一熟，人吃了霞举飞升，长生不老。后面一千二百株，紫纹缃核 (224) ，九千年一熟，人吃了与天地齐寿，日月同庚 (225) 。”大圣闻言，欢喜无任。当日查明了株树，点看了亭阁，回府。自此后，三五日一次赏玩，也不交友，也不他游。\n一日，见那老树枝头桃熟大半，他心里要吃个尝新。奈何本园土地、力士并齐天府仙吏紧随不便。忽设一计道：“汝等且出门外伺候，让我在这亭上少憩片时。”那众仙果退。只见那猴王脱了冠服，爬上大树，拣那熟透的大桃，摘了许多，就在树枝上自在受用，吃了一饱。却才跳下树来，簪冠着服，唤众等仪从回府。迟三二日，又去设法偷桃，尽他享用。"}]}
{"conversation": [{"input": "", "output": "一朝，王母娘娘设宴，大开宝阁，瑶池中做“蟠桃胜会”。即着那红衣仙女、青衣仙女、素衣仙女、皂衣仙女、紫衣仙女、黄衣仙女、绿衣仙女，各顶花篮，去蟠桃园摘桃建会。七衣仙女直至园门首，只见蟠桃园土地、力士同齐天府二司仙吏，都在那里把门。仙女近前道：“我等奉王母懿旨，到此摘桃设宴。”土地道：“仙娥且住。今岁不比往年了，玉帝点差齐天大圣在此督理，须是报大圣得知，方敢开园。”仙女道：“大圣何在？”土地道：“大圣在园内，因困倦，自家在亭子上睡哩。”仙女道：“既如此，寻他去来，不可迟误。”土地即与同进。寻至花亭不见，只有衣冠在亭，不知何往。四下里都没寻处。原来大圣耍了一会，吃了几个桃子，变做二寸长的个人儿，在那大树梢头浓叶之下睡着了。七衣仙女道：“我等奉旨前来，寻不见大圣，怎敢空回？”旁有仙使道：“仙娥既奉旨来，不必迟疑。我大圣闲游惯了，想是出园会友去了。汝等且去摘桃，我们替你回话便是。”那仙女依言，入树林之下摘桃。先在前树摘了二篮，又在中树摘了三篮。到后树上摘取，只见那树上花果稀疏，止有几个毛蒂青皮的。原来熟的都是猴王吃了。七仙女张望东西，只见向南枝上止有一个半红半白的桃子。青衣女用手扯下枝来，红衣女摘了，却将枝子望上一放。原来那大圣变化了，正睡在此枝，被他惊醒。大圣即现本相，耳朵里掣出金箍棒，幌一幌，碗来粗细，咄的一声道：“你是那方怪物，敢大胆偷摘我桃！”慌得那七仙女一齐跪下道：“大圣息怒。我等不是妖怪，乃王母娘娘差来的七衣仙女，摘取仙桃，大开宝阁，做‘蟠桃胜会’。适至此间，先见了本园土地等神，寻大圣不见。我等恐迟了王母懿旨，是以等不得大圣，故先在此摘桃，万望恕罪。”大圣闻言，回嗔作喜道：“仙娥请起。王母开阁设宴，请的是谁？”仙女道：“上会自有旧规。请的是西天佛老、菩萨、圣僧、罗汉，南方南极观音，东方崇恩圣帝、十洲三岛仙翁，北方北极玄灵，中央黄极黄角大仙，这个是五方五老。还有五斗星君 (226) ，上八洞三清 (227) 、四帝、太乙天仙等众 (228) ；中八洞玉皇、九垒 (229) 、海岳神仙；下八洞幽冥教主 (230) 、注世地仙 (231) 。各宫各殿大小尊神，俱一齐赴蟠桃嘉会。”大圣笑道：“可请我么？”仙女道：“不曾听得说。”大圣道：“我乃齐天大圣，就请我老孙做个席尊 (232) ，有何不可？”仙女道：“此是上会旧规，今会不知如何。”大圣道：“此言也是，难怪汝等。你且立下，待老孙先去打听个消息，看可请老孙不请。”"}]}
{"conversation": [{"input": "", "output": "好大圣，捻着诀念声咒语，对众仙女道：“住，住，住！”这原来是个定身法，把那七衣仙女，一个个睖睖睁睁 (233) ，白着眼，都站在桃树之下。大圣纵朵祥云，跳出园内，竟奔瑶池路上而去。正行时，只见那壁厢：\n一天瑞霭光摇曳，五色祥云飞不绝。\n白鹤声鸣振九皋 (234) ，紫芝色秀分千叶 (235) 。\n中间现出一尊仙，相貌昂然丰采别。\n神舞虹霓晃汉霄，腰悬宝箓无生灭。\n名称赤脚大罗仙，特赴蟠桃添寿节。\n那赤脚大仙觌面撞见大圣，大圣低头定计，赚哄真仙，他要暗去赴会，却问：“老道何往？”大仙道：“蒙王母见招，去赴蟠桃嘉会。”大圣道：“老道不知。玉帝因老孙筋斗云疾，着老孙五路邀请列位，先至通明殿下演礼，后方去赴宴。”大仙是个光明正大之人，就以他的诳语作真，道：“常年就在瑶池演礼谢恩，如何先去通明殿演礼，方去瑶池赴会？”无奈，只得拨转祥云，径往通明殿去了。\n大圣驾着云，念声咒语，摇身一变，就变做赤脚大仙模样，前奔瑶池。不多时，直至宝阁，按住云头，轻轻移步，走入里面。只见那里：\n琼香缭绕，瑞霭缤纷。瑶台铺彩结，宝阁散氤氲 (236) 。凤翥鸾翔形缥缈，金花玉萼影浮沉。上排着九凤丹霞扆，八宝紫霓墩。五彩描金桌，千花碧玉盆。桌上有龙肝和凤髓，熊掌与猩唇。珍馐百味般般美，异果嘉肴色色新。\n那里铺设得齐齐整整，却还未有仙来。这大圣点看不尽，忽闻得一阵酒香扑鼻。忽转头，见右壁厢长廊之下，有几个造酒的仙官，盘糟的力士，领几个运水的道人，烧火的童子，在那里洗缸刷瓮，已造成了玉液琼浆，香醪佳酿。大圣止不住口角流涎，就要去吃，奈何那些人都在这里。他就弄个神通，把毫毛拔下几根，丢入口中嚼碎，喷将出去，念声咒语，叫“变！”即变做几个瞌睡虫，奔在众人脸上。你看那伙人，手软头低，闭眉合眼，丢了执事，都去盹睡。大圣却拿了些百味八珍，佳肴异品，走入长廊里面，就着缸，挨着瓮，放开量，痛饮一番。吃够了多时，酕醄醉了 (237) 。自揣自摸道：“不好，不好！再过会，请的客来，却不怪我？一时拿住，怎生是好？不如早回府中睡去也。”"}]}
{"conversation": [{"input": "", "output": "好大圣，摇摇摆摆，仗着酒任情乱撞，一会把路差了，不是齐天府，却是兜率天宫。一见了，顿然醒悟道：“兜率宫是三十三天之上 (238) ，乃离恨天太上老君之处 (239) ，如何错到此间？也罢，也罢！一向要来望此老，不曾得来，今趁此残步 (240) ，就望他一望也好。”即整衣撞进去，那里不见老君，四无人迹。原来那老君与燃灯古佛 (241) ，在三层高阁朱陵丹台上讲道，众仙童、仙将、仙官、仙吏，都侍立左右听讲。这大圣直至丹房里面，寻访不遇，但见丹灶之旁，炉中有火。炉左右安放着五个葫芦，葫芦里都是炼就的金丹。大圣喜道：“此物乃仙家之至宝。老孙自了道以来，识破了内外相同之理，也要炼些金丹济人，不期到家无暇。今日有缘，却又撞着此物，趁老子不在，等我吃他几丸尝新。”他就把那葫芦都倾出来，就都吃了，如吃炒豆相似。一时间丹满酒醒，又自己揣度道：“不好！不好！这场祸，比天还大。若惊动玉帝，性命难存。走，走，走！不如下界为王去也！”\n他就跑出兜率宫，不行旧路，从西天门，使个隐身法逃去。即按云头，回至花果山界。但见那旌旗闪灼，戈戟光辉，原来是四健将与七十二洞妖王，在那里演习武艺。大圣高叫道：“小的们，我来也！”众怪丢了器械，跪倒道：“大圣好宽心！丢下我等许久，不来相顾。”大圣道：“没多时，没多时。”且说且行，径入洞天深处。四健将打扫安歇，叩头礼拜毕，俱道：“大圣在天这百十年，实受何职？”大圣笑道：“我记得才半年光景，怎么就说百十年话？”健将道：“在天一日，即在下方一年也。”大圣道：“且喜这番玉帝相爱，果封做‘齐天大圣’，起一座齐天府，又设安静、宁神二司，司设仙吏侍卫。向后见我无事，着我代管蟠桃园。近因王母娘娘设‘蟠桃大会’，未曾请我，是我不待他请，先赴瑶池，把他那仙品、仙酒，都是我偷吃了。走出瑶池，踉踉  误入老君宫阙，又把他五个葫芦金丹也偷吃了。但恐玉帝见罪，方才走出天门来也。”"}]}
{"conversation": [{"input": "", "output": "众怪闻言大喜。即安排酒果接风，将椰酒满斟一石碗奉上。大圣喝了一口，即咨牙俫嘴道 (242) ：“不好吃！不好吃！”崩、芭二将道：“大圣在天宫，吃了仙酒、仙肴，是以椰酒不甚美口。常言道：‘美不美，乡中水。’”大圣道：“你们就是‘亲不亲，故乡人’。我今早在瑶池中受用时，见那长廊之下，有许多瓶罐，都是那玉液琼浆。你们都不曾尝着。待我再去偷他几瓶回来，你们各饮半杯，一个个也长生不老。”众猴欢喜不胜。大圣即出洞门，又翻一筋斗，使个隐身法，径至蟠桃会上。进瑶池宫阙，只见那几个造酒、盘糟、运水、烧火的，还鼾睡未醒。他将大的从左右胁下挟了两个，两手提了两个，即拨转云头回来。会众猴在于洞中，就做个“仙酒会”，各饮了几杯，快乐不题。\n却说那七衣仙女自受了大圣的定身法术，一周天方能解脱。各提花篮，回奏王母，说道：“齐天大圣使术法困住我等，故此来迟。”王母问道：“汝等摘了多少蟠桃？”仙女道：“只有两篮小桃，三篮中桃。至后面，大桃半个也无，想都是大圣偷吃了。及正寻问，不期大圣走将出来，行凶要打。又问设宴请谁，我等把上会事说了一遍，他就定住我等，不知去向。直到如今，才得醒解回来。”\n王母闻言，即去见玉帝，备陈前事。说不了，又见那造酒的一班人，同仙官等来奏：“不知甚么人，搅乱了‘蟠桃大会’，偷吃了玉液琼浆，其八珍百味，亦俱偷吃了。”又有四个大天师来奏上 (243) ：“太上道祖来了。”玉帝即同王母出迎。老君朝礼毕，道：“老道宫中，炼了些‘九转金丹’，伺候陛下做‘丹元大会’，不期被贼偷去，特启陛下知之。”玉帝见奏悚惧。少时，又有齐天府仙吏叩头道：“孙大圣不守执事，自昨日出游，至今未转，更不知去向。”玉帝又添疑思。只见那赤脚大仙又 囟上奏道：“臣蒙王母诏昨日赴会，偶遇齐天大圣，对臣言万岁有旨，着他邀臣等先赴通明殿演礼，方去赴会。臣依他言语，即返至通明殿外，不见万岁龙车凤辇，又急来此俟候。”玉帝越发大惊道：“这厮假传旨意，赚哄贤卿，快着纠察灵官缉访这厮踪迹！”\n灵官领旨，即出殿遍访，尽得其详细。回奏道：“搅乱天宫者，乃齐天大圣也。”又将前事尽诉一番。玉帝大恼，即差四大天王，协同李天王并哪吒太子，点二十八宿、九曜星官、十二元辰、五方揭谛 (244) 、四值功曹 (245) 、东西星斗、南北二神、五岳四渎、普天星相，共十万天兵，布一十八架天罗地网，下界去花果山围困，定捉获那厮处治。众神即时兴师，离了天宫。这一去，但见那："}]}
{"conversation": [{"input": "", "output": "黄风滚滚遮天暗，紫雾腾腾罩地昏。只为妖猴欺上帝，致令众圣降凡尘。四大天王，五方揭谛：四大天王权总制，五方揭谛调多兵。李托塔中军掌号，恶哪吒前部先锋。罗睺星为头检点，计都星随后峥嵘 (246) 。太阴星精神抖擞，太阳星照耀分明。五行星偏能豪杰 (247) ，九曜星最喜相争。元辰星子午卯酉，一个个都是大力天丁。五瘟五岳东西摆，六丁六甲左右行 (248) 。四渎龙神分上下 (249) ，二十八宿密层层。角亢氐房为总领 (250) ，奎娄胃昴惯翻腾。斗牛女虚危室壁，心尾箕星个个能，井鬼柳星张翼轸，轮枪舞剑显威灵。停云降雾临凡世，花果山前扎下营。诗曰：\n天产猴王变化多，偷丹偷酒乐山窝。\n只因搅乱蟠桃会，十万天兵布网罗。\n当时李天王传了令，着众天兵扎了营，把那花果山围得水泄不通，上下布了十八架天罗地网。先差九曜恶星出战。九曜即提兵径至洞外，只见那洞外大小群猴跳跃顽耍。星官厉声高叫道：“那小妖！你那大圣在那里？我等乃上界差调的天神，到此降你这造反的大圣。教他快快来归降，若道半个‘不’字，教汝等一概遭诛！”那小妖慌忙传入道：“大圣，祸事了！祸事了！外面有九个凶神，口称上界差来的天神，收降大圣。”\n那大圣正与七十二洞妖王，并四健将分饮仙酒，一闻此报，公然不理道：“‘今朝有酒今朝醉，莫管门前是与非。’”说不了，一起小妖又跳来道：“那九个凶神，恶言泼语，在门前骂战哩！”大圣笑道：“莫睬他。‘诗酒且图今日乐，功名休问几时成。’”说犹未了，又一起小妖来报：“爷爷！那九个凶神已把门打破，杀进来也！”大圣怒道：“这泼毛神，老大无礼！本待不与他计较，如何上门来欺我？”即命：“独角鬼王，领帅七十二洞妖王出阵，老孙领四健将随后。”那鬼王疾帅妖兵，出门迎敌，却被九曜恶星一齐掩杀，抵住在铁板桥头，莫能得出。"}]}
{"conversation": [{"input": "", "output": "正嚷间，大圣到了。叫一声：“开路！”掣开铁棒，幌一幌碗来粗细，丈二长短，丢开架子，打将出来。九曜星那个敢抵？一时打退。那九曜星立住阵势道：“你这不知死活的弼马温！你犯了十恶之罪，先偷桃，后偷酒，搅乱了蟠桃大会，又窃了老君仙丹，又将御酒偷来此处享乐，你罪上加罪，岂不知之？”大圣笑道：“这几桩事，实有，实有！但如今你怎么？”九曜星道：“吾奉玉帝金旨，帅众到此收降你，快早皈依！免教这些生灵纳命。不然，就 平了此山 (251) ，掀翻了此洞也！”大圣大怒道：“量你这些毛神，有何法力，敢出浪言。不要走，请吃老孙一棒！”这九曜星一齐踊跃。那美猴王不惧分毫，轮起金箍棒，左遮右挡，把那九曜星战得筋疲力软，一个个倒拖器械，败阵而走，急入中军帐下，对托塔天王道：“那猴王果十分骁勇，我等战他不过，败阵来了。”李天王即调四大天王与二十八宿，一路出师来斗。大圣也公然不惧，调出独角鬼王、七十二洞妖王与四个健将，就于洞门外列成阵势。你看这场混战，好惊人也：\n寒风飒飒，怪雾阴阴。那壁厢旌旗飞彩，这壁厢戈戟生辉。滚滚盔明，层层甲亮。滚滚盔明映太阳，如撞天的银磬；层层甲亮砌岩崖，似压地的冰山。大捍刀飞云掣电，楮白枪度雾穿云。方天戟，虎眼鞭，麻林摆列；青铜剑，四明铲，密树排阵。弯弓硬弩雕翎箭，短棍蛇矛挟了魂。大圣一条如意棒，翻来复去战天神。杀得那空中无鸟过，山内虎狼奔。扬砂走石乾坤黑，播土飞尘宇宙昏。只听兵兵扑扑惊天地，煞煞威威振鬼神。\n这一场自辰时布阵，混杀到日落西山。那独角鬼王与七十二洞妖怪，尽被众天神捉拿去了，止走了四健将与那群猴，深藏在水帘洞底。这大圣一条棒，抵住了四大天神与李托塔、哪吒太子，俱在半空中杀够多时。大圣见天色将晚，即拔毫毛一把，丢在口中嚼碎了，喷将出去，叫声：“变！”就变了千百个大圣，都使的是金箍棒，打退了哪吒太子，战败了五个天王。"}]}
{"conversation": [{"input": "", "output": "大圣得胜，收了毫毛，急转身回洞，早又见铁板桥头，四个健将领众叩迎那大圣，哽哽咽咽大哭三声，又唏唏哈哈大笑三声。大圣道：“汝等见了我，又哭又笑，何也？”健将道：“今早帅众将与天王交战，把七十二洞妖王与独角鬼王，尽被众神捉了，我等逃生，故此该哭。这见大圣得胜回来，未曾伤损，故此该笑。”大圣道：“胜负乃兵家之常。古人云：‘杀人一万，自损三千。’况捉了去的头目乃是虎豹、狼虫、獾獐、狐狢之类，我同类者未伤一个，何须烦恼？他虽被我使个分身法杀退，他还要安营在我山脚下。我等且紧紧防守，饱食一顿，安心睡觉。养养精神。天明看我使个大神通，拿这些天将，与众报仇。”四将与众猴将椰酒吃了几碗，安心睡觉不题。\n那四大天王收兵罢战，众各报功：有拿住虎豹的，有拿住狮象的，有拿住狼虫狐狢的，更不曾捉着一个猴精。当时果又安辕营，下大寨，赏 了得功之将，吩咐了天罗地网之兵，各各提铃喝号，围困了花果山，专待明早大战。各人得令，一处处谨守。此正是：\n妖猴作乱惊天地，布网张罗昼夜看。\n毕竟天晓后如何处治，且听下回分解。\n--------------------\n(1) 　混沌——古时传说，世界没有开辟时，天地不分，模糊一片。《河图·括地象》说：“易有太极，是生两仪，两仪未分，其气混沌；清浊既分，伏者为天，偃者为地。”汉代班固《白虎通·天地》说：“混沌相连，视之不见，听之不闻，然后剖判。”都是说宇宙原来是不分天地，模糊一片的，后来才慢慢分开。两仪指天和地。\n(2) 　盘古破鸿蒙——盘古是中国古时传说中开天辟地的大英雄。《艺文类聚》卷一，载三国时人徐整《三五历记》说：“天地混沌如鸡子，盘古生其中，万八千岁。天地开辟，阳清为天，阴浊为地。盘古在其中，一日九变，神于天，圣于地。天日高一丈，地日厚一丈，盘古日长一丈。如此万八千岁，天数极高，地数极深，盘古极长。后乃有三皇。”就是说，盘古开天辟地后，人类才有生存的空间，才有发展，才有三皇五帝的时代。鸿蒙，也作“鸿濛”，指天地未分时的朦胧状态。\n(3) 　开辟清浊辨——开辟即开天辟地。清浊辨，盘古开天辟地后，“阳清为天，阴浊为地”。原来混浊如鸡子的天与地分开了。\n(4) 　覆载群生——天覆地载，养护着众生灵。"}]}
{"conversation": [{"input": "", "output": "(4) 　覆载群生——天覆地载，养护着众生灵。\n(5) 　造化会元——造化是多意词，如指大自然的创造者、或指大自然，或也将幸运称作“造化”。这里的意思是大自然。会元意思是将元气聚集。这是说孙猴的诞生：大自然的作用，天真地秀，日月精华，久而久之生石卵，后来化作石猴。\n(6) 　释厄——释，消解；厄，灾难。释，也可作“和尚”解，此处作消解讲。《西游证道书》第一回“评”曰：“厄者何？即种种磨难是；释厄者何？即后之脱壳成真是。”即此意。又，《西游释厄传》是一部较早的《西游记》版本，但此句不指这一版本，而是指西游记故事，具体来说就是本书。\n(7) 　元——术数家计时的单位，认为物质世界按五行递次更代，周而复始，一个周期为“一元”。这句以下一段，演绎宋代邵雍“元会运世”的道理，见邵作《皇极经世书》。邵雍(公元1011—1077)北宋哲学家，字尧夫，谥“康节”。《皇极经世图》体系庞大，包括宇宙起源论、自然观、历史观、社会政治理论等。他基本上是用自己创造的象数学体系来概括宇宙间的一切事物。\n(8) 　申时晡而日落酉——晡，傍晚时光，晡在申时，约下午三至五时。酉时，约下午五点到七点，正是太阳落山的时间。\n(9) 　否(pǐ)——意为闭塞不通。\n(10) 　贞下起元——意思是不断地往来循环。《易经·乾》：“元亨利贞。”这是“乾”卦的卦辞，“元亨”意思是大通顺，“利贞”意思是占问是否有利。“贞”下又起“元”，即又从头开始。是反复不断。明·李贽《四书评·论语·子罕》：“好一个囫囵文字，贞下起元，如环无端。”就是用这一典故。\n(11) 　邵康节——即邵雍，已见注01。\n(12) 　轻清上腾——轻清，指天。《淮南子·天文训》说：“清阳者薄靡而为天，重浊者凝滞而为地。”又《广雅》说：“太初，气之始也，清浊未分。太始，形之始也，清者为精，浊者为形。太素，质之始也，已有素朴而未散也。二气相接，剖判分离，轻清者为天。”轻清上腾是说天慢慢升起。\n(13) 　四象——有好几种解释：有指春夏秋冬四时；有指八卦中的四种爻象等。在此，指日月星辰。"}]}
{"conversation": [{"input": "", "output": "(13) 　四象——有好几种解释：有指春夏秋冬四时；有指八卦中的四种爻象等。在此，指日月星辰。\n(14) 　《易》——即《易经》，古代占卜书，也称《周易》。其书原为三种：《连山》、《归藏》、《周易》，合称《三易》，今仅存《周易》。《周易》六十四卦，分为上经三十卦、下经三十四卦。《易经》从人们生活中经常接触的自然界中选取了八种事物作为说明世界上其他事物的根源，再加上八卦的阴阳、奇偶等的种种演化来推算世事万物的变化和吉凶。\n(15) 　大哉乾元几句——这几句将“乾卦”与“坤卦”中的话捏合在一起。原文为：“大哉乾元，万物资始，乃统天。”(“乾卦”)“至哉坤元，万物资生，乃顺承天。”(“坤卦”)\n(16) 　重浊下凝——天地开辟时，阴浊下沉，是为地。详见“盘古”条。\n(17) 　三才——天、地、人称为“三才”。《易经·说卦》：“是以立天之道曰阴曰阳；立地之道曰柔曰刚；立人之道曰仁曰义。兼三才而两之，故《易》六画而成卦。”意思是天地人三才，都有相成相对的两面，所以每一个“卦”都是六画。\n(18) 　三皇五帝——“三皇”一般指伏羲、神农、黄帝。“五帝”有各种说法，一般指黄帝(轩辕)、颛顼(高阳)、帝喾(高辛)、唐尧、虞舜。为五帝。《史记》依《大戴礼》，采用这一说法。《礼记》则以太昊(神农)、炎帝(神农)、黄帝、少昊(挚)、颛顼为“五帝”。\n(19) 　四大部洲——佛教说，须弥山四方有四大海，四大海中各有一大洲，共四大部洲。以下文中，就是四大洲的名称。这里既说到佛教的四大洲，下面又提到道教的三山十洲，这就反映了这部书的神魔小说的特性。\n(20) 　十洲——古人传说称大海中有神仙居住的十处仙岛。后来道教接受这种说法。旧题汉·东方朔《海内十洲记》：“汉武帝既闻王母说，八方巨海之中，有祖洲、瀛洲、玄洲、炎洲、长洲、元洲、流洲、生洲、凤麟洲、聚窟洲，有此十洲，乃人迹所稀绝处。”\n(21) 　三岛——传说中神仙居住的地方。《史记·秦始皇本纪》：“齐人徐巿(福)等上书，言海中有三神山，名曰蓬莱、方丈、瀛洲，仙人居之。”又，道教典籍《云笈七籖》将三岛定为昆仑、方丈、蓬丘(蓬莱)。\n(22) 　水火句——意为瑶海中的一部分，受水与火的交互作用，土地渐渐隆起，形成高山。“方隅”，一角、一部分。"}]}
{"conversation": [{"input": "", "output": "(23) 　擎天柱——古代神话传说以为地有八个柱子，支撑着天，在昆仑山，被称为“擎天柱”。“天柱”一说见于《淮南子·坠形训》：“昔者共工与颛顼争为帝，怒而触不周之山，天柱折，地维绝。”又，旧题东方朔《神异经·中荒经》说：“昆仑之山有铜柱焉，其高入天，所谓天柱也，围三千里，周围如削。”屈原《天问》中，也提出这一问题：“八柱何当？东南何亏？”可见有八条天柱这一神话传说，很早就有。洪兴祖注《天问》说：“《河图》言昆仑者，地之中也，地下有八柱，柱广十万里，有三千六百轴，互相牵制，名山大川孔穴相通。”他又将天柱具体化，不但有柱，柱还有轴，与名山大川相连，互相牵制。\n(24) 　万劫——“劫”是佛教语，是梵文“劫簸”的略语，意思是非常久远的时间。佛教认为世界亿万年后，人的体质、道德会败坏，世界就会毁灭，重新开始。后来人们把灾难也称为“劫”。这里所说的“万劫”，是比喻时间很长很长。\n(25) 　九宫八卦——术数家说的九个方位。即八卦：离、艮、兑、乾、坤、坎、震，这八卦之宫，加上中央宫，叫做九宫八卦。这里是说这块仙石上有九孔，按照九宫八卦的方位排列。\n(26) 　斗府——指二十八宿之一，斗宿的星宫。\n(27) 　玉皇大天尊玄穹高上帝——即玉皇大帝，是道教天神“四御”之一。其实他的地位在“三清”之下，四御是辅佐三清的四位神仙。玉皇大帝是总执天道的神。“四御”还有“中央紫薇北极太皇大帝”、“勾陈上宫南极天宫大帝”、“承天效法后土皇地祇”，他们各分管天经地纬、日月星辰、执掌南北极、天地人三才、以及阴阳生育等事情。但在民间信仰中，却把玉皇大帝作为最高神明来看待。他支配着日月星辰、风雨雷电等自然现象和人间的祸福寿夭。\n(28) 　甲子——古时将天干地支互相搭配，用以纪年、月、日。天干：甲、乙、丙、丁、戊、己、庚、辛、壬、癸。地支：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。一周六十年，称为一个甲子。人们也将“甲子”代称历日。\n(29) 　邷(wú)么儿——一种儿童游戏，类似“抓子儿”。\n(30) 　 蜡(bāzhà)——即蚂蚱。\n(31) 　帓——同袜。\n(32) 　白虹——形容瀑布像一道白色的虹。元·乔吉散曲小令【双调·水仙子】《重观瀑布》：“似白虹饮水，玉龙下山，晴雪飞滩。”就以“白虹”比喻瀑布。\n(33) 　寻——古代计算长度的单位，一寻为八尺，也有以六尺或七尺为一寻的。"}]}
{"conversation": [{"input": "", "output": "(33) 　寻——古代计算长度的单位，一寻为八尺，也有以六尺或七尺为一寻的。\n(34) 　乳窟——布满石钟乳的洞窟。石钟乳又称“石乳”，是石灰岩山洞中年久滴水而形成的、长在洞壁上的锥形物体，实际上是碳酸钙的水溶物。《述异记》：“荆州清溪、秀壁诸山，山洞往往有石乳，窟中多玉泉交流。”李白诗：“常闻玉泉山，山洞多乳窟。”\n(35) 　罍(léi)——古代用来盛水或酒的容器，类似壶，有盖有鼻。用陶或铜制成。\n(36) 　大造化——造化原意是自然；也可做运气解释。在这里，大造化意思是大好运气。\n(37) 　祥瑞——吉祥的征兆。\n(38) 　序齿——按照年龄排列先后。\n(39) 　三阳交泰——出于《易经》，《易》十一月为复卦，一阳生于下；十二月为临卦，二阳生于下；正月为泰卦，三阳生于下。冬去春来，阴消阳长，有吉亨之象。因此，古人常以“三阳开泰”或“三阳交泰”作为新年的称颂之语。\n(40) 　假他名姓句——历来有人将《西游记》看作道书或丹书。《西游记》另一版本《西游证道书》在此评论说：“假姓配丹，有形无相，内圣外王。三教宗旨，和盘托出。”有人以为孙，即狲，是心之神；马，为意之驰；八戒，以为肝气之木；沙，以为肾气之水……等等，以为《西游记》是讲炼丹的道理。丹，道教精炼的所谓“长生不老”药。丹又分内丹、外丹。以自身精气炼成的丹，称为“内丹”；以金、石等材料炼成的丹，叫“外丹”。\n(41) 　内观、外合两句——说的也是炼丹的道理。内观也称“内视”。道教典籍《云笈七籖》说：“内观之道，静神定心，不起乱想；周身及物，闭目寻思；外观万境，内察一心，了然明静；静乱俱息，忧患永消，是非不识。”这说的就是道家修炼的境界。\n(42) 　天真——无拘无束，按自然界本来的法则生活、行事。《庄子·渔父》：“礼者，世俗之所为也；真者，自然不可易也。故圣人法天归真，不拘于俗。”天真就是“法天归真”的意思。\n(43) 　阎王——又称阎罗王、阎魔王，梵语的略译。是佛教中管理阴间地狱的神道。《法苑珠林》说：“阎罗王者，昔为沙毘国王，常与维陀如生王战，兵力不敌。因立誓为地狱王。臣佐十八人，悉愤怼，同誓曰：后当奉助，治此罪人。十八人即主领十八地狱也。”《阎罗王五使者经》说：“人死当堕地狱，则主者持行，白阎罗王，俱其善恶。”又有一种说法，阎王是十人，其中二人是妇人。"}]}
{"conversation": [{"input": "", "output": "(44) 　无常——佛教语，本为梵语。意思是说世间一切事物，无时无刻都处在生和灭的过程中，绝无常住。六祖《坛经·行由品第一》说：“善根有二，一者常，二者无常，佛性非常，非无常，是故不断，名为不二。”是说佛性已经超越常和无常了。又，无常也作死亡解释，六祖《坛经》说：“生死事大，无常迅速。”是说人的生命短促。又，俗称阴间有无常鬼。\n(45) 　五虫——古人将动物分为五类，叫做五虫，人为裸虫。见《大戴礼记·易本名》。其余“四虫”是：羽虫(禽类)、毛虫(兽类)甲虫(昆虫类)、鳞虫(鱼类)。\n(46) 　轮回——佛教语。认为世上一切生物以及魔、鬼，都生死不已，像车轮一样转动。看活着时的善恶而决定下一生的命运。这是佛教因果报应观念。《法华经·方便品》说：“以诸欲因缘，坠堕三恶道，轮回六趣中，备受诸苦海。”意为人因为欲念而堕落恶道，就在六道中轮回受苦。只有佛、神、仙不受轮回之苦。\n(47) 　阎浮世界——阎浮是梵语音译。阎浮世界即人世间。\n(48) 　黄精——是一种药草，是多年生草本植物，以根茎入药。道教以为吃黄精可以长寿。\n(49) 　将去——带去。\n(50) 　元龙——道教语，即“元阳”，是人体阳气的根本。《西游记》中常说唐僧是十世修行的人，一点元阳未泄。这里“会元龙”的意思是将人身的元阳修炼有成的意思。\n(51) 　穵(wá)——即挖、掘。\n(52) 　妆个 (ā)虎——做个鬼脸吓人。\n(53) 　市廛——城市中的店铺，意即店铺集中的地方。\n(54) 　千峰排戟万仞开屏——群山像戟(古时一种武器)一样排列；万仞，形容山高，屏开，是说山景很美，像打开一扇扇画了山水画的屏风。\n(55) 　蓬瀛——即蓬莱与瀛洲，传说中的海外仙岛。\n(56) 　龙脉——这是堪舆家看风水的术语，指山峦起伏，各方面风水都很好的地方。\n(57) 　观棋烂柯——这是一个典故。旧题梁·任昉《述异记》卷上：“信安郡石室山，晋时王质伐木至，见童子数人棋而歌，质因听之。童子以一物与质，如枣核，质含之不觉饥。俄顷，童子谓曰：‘何不去？’质起，视斧柯烂尽。既归，无复时人。”这个故事是说晋代有个叫王质的人，到石室山砍柴遇仙，看仙人下棋，不久，要回去，却见斧头柄已经烂掉了，而回去后也见不到他认识的人了。就是说仙界的一忽儿，人间已不知多少年了。"}]}
{"conversation": [{"input": "", "output": "(58) 　伐木丁丁——此句出自《诗经·小雅·伐木》，共三阕。其第一为：“伐木丁丁，鸟鸣嘤嘤。出自幽谷，迁于乔木。嘤其鸣矣，求其友声。相彼鸟矣，犹求友声，矧伊人矣，不求友生！神之听之，终和且平。”\n(59) 　黄庭——即《黄庭经》，道家典籍。\n(60) 　爽——通 ，系草鞋的草绳。\n(61) 　衠钢斧——纯钢的斧头。\n(62) 　起手——出家人的敬礼，同稽首。\n(63) 　不当人——也称“不当人子”，客气话，作不敢当，罪过罪过的意思，或者也可作自谦的意思，犹如现在的不好意思。\n(64) 　灵台方寸——都指心。灵台有几种解释，此处指心。《庄子·庚桑楚》：“不可内于灵台。”郭象注：“灵台者，心也。”又，鲁迅诗《自题小像》：“灵台无计逃神矢，风雨如磬闇故园。”方寸也指心。《三国志·蜀书·诸葛亮传》：“先主在樊闻之，率其众南行，亮与徐庶并从。庶辞先主而指其心曰：‘本欲与将军共图王霸之业者，以此方寸之地也。今已失老母，方寸乱矣，无益于事，请从此别。’遂诣曹公。”三国时，徐庶本来跟从刘备，因为老母被曹操掳去，心中大乱，只好辞别刘备，投曹操。后来人们用“乱了方寸”比喻心乱，不知如何是好。\n(65) 　斜月三星洞——“斜月三星”是“心”的字谜。一钩是斜月，三星是三点，正是一个心字。山名和洞名都是“心”，暗喻佛教与道教修心的道理。\n(66) 　不省(xǐng)——不醒悟，不明白。\n(67) 　生意——生计，这里指樵夫的砍柴工作。\n(68) 　修篁——修是多义字，这里是长的意思。篁，可泛称竹子；也可指一种体圆大多节、坚硬的篁竹。\n(69) 　含烟——形容竹林茂密，好似有氤氲之气。\n(70) 　九皋霄汉——皋，沼泽地，九皋，一连串的湖泽地，言其深远。《诗经·小雅·鹤鸣》：“鹤鸣于九皋，声闻于野。”霄，高空，汉，银河，“霄汉”意思是天空极高处。\n(71) 　行藏——指出行处和行止。“行藏”还指一个人的处世态度。《论语·述而》：“用之则行，舍之则藏。”说的就是士人的处世态度：被朝廷所用，则好好办事，没有这个机会，就隐居起来。而在这里的意思是说金狮玉象在山林中可以任意行动，一派平和的自然景象。\n(72) 　髽髻——梳在头顶两旁的发髻，这是小道童的发式。\n(73) 　心与相俱空——内心与外相都很空灵，没有俗念。"}]}
{"conversation": [{"input": "", "output": "(73) 　心与相俱空——内心与外相都很空灵，没有俗念。\n(74) 　三三——即三三昧，佛教术语。也称三三摩地，翻译过来的意思是三定、三等待。这是佛教的一种修行的境界。对于三三昧的解读，各经书所说比较复杂，还有“重三昧门”、“密教三昧门”等等说法。总起来说，是解脱、涅磐的境界。\n(75) 　真如——佛教术语，是梵语音译。这是佛教关于宇宙万物的真实状况、真实本质的学说。各派对于“真如”的解释多种多样，不能一一阐述。大乘佛教认为真如就是真心，是超越了所有物质差别的事物的真性，具有佛教全部功德，永恒不变的真心。其余教派就不再介绍。总之，“真如”是佛教各派的核心理论议题。在这里，是形容祖师已修炼成最高境界的层次，与宇宙同体，任意所为皆合佛法。\n(76) 　孙——繁体为“孫”，是由“子”与“系”组成。\n(77) 　菩提——佛教语，是梵文意译，意思为“觉”、“智”。也就是对佛教真理的最高觉悟，可以称为大智慧，是通向“涅槃”的道路。\n(78) 　元神——道教术语“三元”，解释很多。炼“内丹”的内丹家用三元来解释修炼。《道枢·悟真篇》卷上有“四象五行全籍土，三元八卦岂离壬。”董德宁注：“三元者，三才也，其在天为日月星辰之光，在地为水、火、土三要，在人为精气神之三物也。”因此，“三元”是“元精”、“元气”、“元神”。人的“元神”后来又被指称为人的灵魂。“断魔”句的意思是，经过修炼，驱除精神上的魔根，才能使灵魂纯洁。\n(79) 　天花乱坠——佛经中说，佛在说法时，入于无量义处三昧，天上降落四种天花。又说，维摩诘说法时，有天女散花。因此用天花乱坠比喻说法透彻。\n(80) 　地涌金莲——莲花是西天佛国的花，佛教指净土为莲。佛座也是莲座。“地涌金莲”也比喻说法透彻，说得天上坠花，地下涌出莲花。\n(81) 　三乘教——即佛教。三乘指小乘(声闻乘)中乘(缘觉乘)大乘(菩萨乘)。\n(82) 　麈——古人的一种用具，即拂尘。\n(83) 　三家配合——三家即儒、释、道三家。祖师说一会道，讲一会禅，将三家的道理糅合起来，讲得更深刻。自宋代以来，儒释道三家相互影响、渗透。鲁迅《华盖集》中说：“佛教初来时大受排斥，一到理学先生谈禅，和尚做诗的时候，‘三教同源’的机运就成熟了”。\n(84) 。一行说我不会打市语 (91) 。"}]}
{"conversation": [{"input": "", "output": "(84) 。一行说我不会打市语 (91) 。\n(85) 　请仙扶鸾——“扶鸾”即扶箕。术士作法的一种法术，可以请来“神仙”以问吉凶。作法人用丁字木放在一个沙盘上，用手扶住，据说他用法术请来的神仙就会用这个丁字木，在沙盘上写字，回答问题。\n(86) 　问卜揲蓍——古人用蓍草卜卦，以问吉凶。揲蓍，数蓍草。\n(87) 　市语——古代各行业都有自己的行话，别人听不懂，叫“市语”。\n(88) 　休粮守谷——休粮，停止用粮，即“辟谷”，道家修炼的一种方法。“守谷”，也是道家修炼的方法，“谷”作“生”解，即“守生”。\n(89) 　入定坐关——入定是佛教修行的方法，闭目养神，不生杂念，心与神通。“坐关”，修行人在一定时间里关闭在屋子里，不与外界接触，静心修炼。\n(90) 　嘀哒——罗嗦。\n(91) 　一行——在这里作一向、一直解释。\n(92) 　采阴补阳——一种道家的修炼方法，采他人的元气、精血来补自己。以下几种也是道家修炼长生的方法。\n(93) 　秋石——丹药名。《淮南子》说：淮南子炼丹成，色白，称“人中白”。而唐代以后，用人尿中提取的有机物炼的丹药，称为“秋石”。\n(94) 　无状——没有规矩，失礼。\n(95) 　传箭——古代计时用铜壶滴漏的方法，壶中放置一个刻有时辰的箭，壶中水渐渐滴漏，水面渐渐消退，即可在箭上读出时辰，这就称为“传箭”。\n(96) 　八极——古人称八方最远的地方为“八极”。《淮南子·原道训》：“夫道者，覆天盖地，廓四方，柝八极，高不可际，深不可测。”高诱注：“八极，八方之极也，言其远。”“八极无尘”是说极目远望，一片清净。\n(97) 　汾——此处作“大”字解释。\n(98) 　过雁字排云——雁儿在云天上排着一字、人字飞过。\n(99) 　玄——玄，道家教义中的重要理念，玄即道，《老子》说：道“玄之又玄，众妙之门。”又说“玄德深矣，远矣。”后世道家根据老子的思想，又有各种解释。有将他看作宇宙本体，也有人将它看成是认识至真大道的一种精神状态。在此不能详细阐述。这一句中的意思是说“道”的意义极深极远，要理解它很难、很难。\n(100) 　金丹——道教炼制的丹药。“丹”分内丹、外丹。外丹称为“金丹”，是以铅、汞以及其他药物作原料，在炉鼎中烧炼而成。\n(101) 　无六耳——三人六耳，这一句意思是说没有第三个人。"}]}
{"conversation": [{"input": "", "output": "(101) 　无六耳——三人六耳，这一句意思是说没有第三个人。\n(102) 　月藏玉兔日藏乌——古时传说月中有玉兔在桂树下捣药。傅咸《拟天问》：“月中何有？白兔捣药，兴福降祉。”又，《五经通义》：“月中有兔与蟾蜍何？月，阴也；蟾蜍，阳也。而与兔并明，阴系阳也。”(《艺文类聚》卷一)这里说到月中不但有玉兔，而且有蟾蜍。又，日藏乌：古时传说，太阳里面有三足乌。如楚辞《天问》：“羿焉彃日，乌焉解羽？”讲的是后羿射日的故事。王逸注《天问》说：“《淮南》言，尧时十日并出，草木焦枯。尧命弈仰射十日，中其九日。日中九乌皆死，堕其羽翼。”就是说这个故事：在遥远的古代，天上有十个太阳，草木不生长。后羿奉尧的命令射日，射下九个太阳，留下一个太阳。并说到被射下的九个太阳中的“乌”都射死了。又，《史记》卷一百二十八《龟策传》：“孔子闻之曰：‘神龟知吉凶，而骨直空枯；日为德而君于天下，辱于三足之乌；月为刑而相佐，见食于虾蟆。’”可见在孔子的年代，人们就相信日中有“乌”的传说，所以孔子才感叹，像日这样德高的神物，却被乌鸟占据。又，《淮南子·精神》：“日中有踆乌而月中有蟾蜍。”高诱注：“踆犹跗也，谓三足乌。”这里说到，神话传说中日中的“乌”不是寻常的乌鸟，而是三足乌。后人常常用“金乌”比喻或代指日。如韩愈诗《李花赠张十一》：“金乌海底初飞来，朱辉散射青霞开。”\n(103) 　龟蛇相盘结——龟与蛇原来都是动物，但前一句说的是日月，这一句应该是说星辰。龟星座是中国古时星名。《晋书·天文上》：“龟五星，在尾南，主卜以占吉凶。”《星经·天龟》：“天龟五星在尾南汉中，主卜吉凶。”“尾”也是星宿名，是二十八宿之一，天龟星在尾星之南。“蛇”也是古时星座名。《左传·襄公二十八年》：“蛇乘龙。”杜预注：“蛇，玄武之宿，虚危之星。”《晋书·天文志上》：“腾蛇二十二星，在营室(按，星座名)北，天蛇也，主水虫。”\n(104) 　金莲——金色莲花。佛教中说，修行者命终时，阿弥陀佛与众眷，手持金莲花，迎接他进佛国。\n(105) 　五行——即金、木、水、火、土。古代将它们作为构成世界的五种元素。这五种元素相生相克，术数家用这种相生相克的道理，来推算事物。\n(106) 　公案——佛教术语，指佛祖的垂训，是宗门的正令，不能违规。\n(107) 　外象包皮——外象，即外相，佛教语。认为善恶、美丑表现在身，身所作，表现在外，称为“外相”。包皮即表面现象。"}]}
{"conversation": [{"input": "", "output": "(108) 　三灾——佛教语，即三劫。各佛经对三劫有不同解释，有认为三劫即“三妄执”，是修行人克服妄念的过程。而《法苑珠林·劫量篇》说：“夫劫者，大小之内各有三焉。大则水、火、风而为灾；小则刀、馑、疫以为害。”这里正用此意，而将“水”改为“雷”。\n(109) 　涌泉穴——人体穴位，在足心。\n(110) 　泥垣宫——也是人体穴位，指囱门，在头顶心，又称“泥丸宫”。\n(111) 　薰金朔风——熏风，和风、东南风。《吕氏春秋·有始》：“东南曰薰风。”金风，秋风。《文选》晋·张景阳《杂诗十首之三》：“金风扇素节，丹霞启阴期。”李善注：“西方为秋而主金，故秋风曰金风。”朔，北方，朔风，北风。三国·魏·曹植《朔方》诗：“仰彼朔风，用怀魏都。”\n(112) 　赑(bì)风——赑，意思是巨大。赑风，巨风。也即佛教说的风劫。\n(113) 　丹田——人体穴位，分上、中、下三丹田。上丹田在两眉之间；中丹田在心窝；下丹田在肚脐下三寸。\n(114) 　九窍——道家以为耳、鼻、口、眼、肛门、尿道为“九窍”。\n(115) 　孤拐面——孤拐原指脚踝两旁突起的地方，孤拐面形容上凹下突的脸型。即下面所说的凹脸尖嘴的猴子脸。\n(116) 　素袋——“素”即“嗉”嗉袋即动物的胃。\n(117) 　天罡——又称三十六天罡。道家将北斗丛星中三十六星之神，称为“天罡”，也称三十六天将。道士作法时，常请他们下凡驱鬼。这里用“天罡数”，对应三十六般变化。\n(118) 　地煞——即七十二地煞。道教说，北斗丛星中还有七十二个地煞星，每星有一神，共七十二位神将。道士作法时也常召他们下凡驱鬼和魔。小说《水浒传》中一百单八将，就是三十六位天罡星、七十二位地煞星下凡，成就了梁山泊的阵营。这里用“地煞数”来对应七十二般变化。\n(119) 　扠手——一种礼节，两手相叉，表示尊敬。\n(120) 　朝游北海暮苍梧——这是道教神仙、八仙之一吕洞宾的故事。宋代·范致明《岳阳风土记》：“岳阳楼上有吕先生留题云：‘朝游北海暮苍梧，袖里青蛇胆气粗。三入岳阳人不识，朗吟飞过洞庭湖。’今不见当时墨迹，但有刻石耳。”传说吕洞宾曾经在岳阳楼上题字。吕仙是剑仙，青蛇指剑。这里，老祖借用吕仙的诗句，告诉悟空，真正的神仙腾云驾雾是什么境界：即朝、暮之间游遍南北。苍梧，山名，又名九嶷山，在今湖南宁远县。传说舜葬于苍梧之野(见《读史方舆纪要·梧州府》)\n(121) 　零陵——地名，在湖南，大舜就葬于这一带。"}]}
{"conversation": [{"input": "", "output": "(121) 　零陵——地名，在湖南，大舜就葬于这一带。\n(122) 　铺兵——古代巡逻及递送文件的士兵叫“铺兵”。“铺”即驿站，据《元史·兵志》说，每铺置铺丁五人。而顾炎武《日知录》说，一铺为十里。\n(123) 　九幽——意思是地下最深的地方，后来也指阴间。《黄庭内景经》：“眉号华盖覆明珠，九幽日月洞空无。”苏轼《和子由韩太祝送游泰山》诗：“恨君不上东峰顶，夜看金轮出九幽。”(以上见《佩文韵府》卷二十六下“十一尤”)古人以为日月都是在最深的地下升起来的。后来又引申为人死后魂魄所归的阴间。清·和邦额《夜谭随录·香云》：“虽死九幽，不忘也。”\n(124) 　东溟——东海。这里不是现在意义的“东海”，而是指孙猴出生地——东胜神洲的海域。\n(125) 　闪——意思是抛下、丢弃。\n(126) 　家火——家当。\n(127) 　左边龙以下四句——这里的“龙”和“虎”都形容地势险要，风水好，是龙盘虎踞的形势。《太平御览》卷156引晋·吴勃《吴录》：“刘备曾使诸葛亮至京，因睹秣陵山阜。叹曰：‘钟山龙蟠，石头虎踞，此帝王之宅。’”是说诸葛亮感叹当时吴国的京城(即今南京)形势好。\n(128) 　睍睆(xiànhuǎn)——形容鸟鸣声婉转动听。《诗经·邶风·凯风》：“睍睆黄鸟，载好其音。有子七人，莫慰母心。”《毛传》：“睍睆，好貌。”朱熹集传：“睍睆，清和圆转之意。”有人以为睍睆二字都是“目”字偏旁，应该是说黄鸟的颜色。《毛传》只说“好貌”，意思也不确定。但是从原诗《凯风》上下句来分析，第二句“载好其音”说的就是声音。后人也一直用来形容鸟鸣声。\n(129) 　丹凤朝阳——丹凤，头和翅膀的羽毛都是红色的凤鸟，是一种吉祥的鸟。此典出自《诗经·大雅·卷阿》：“凤凰鸣矣，于彼高岗；梧桐生矣，于彼朝阳。”传说凤凰喜欢栖息在梧桐树上。丹凤朝阳是一种很吉祥的征兆。"}]}
{"conversation": [{"input": "", "output": "(130) 　三界——佛教认为人的生死往来的世界，分为三界，即欲界、色界、无色界。无色界为最高境界，此界无欲、无色，惟以心识住于深妙之禅定。道教也接受了佛教三界的概念，但所指的境界与佛教不同。道教说天界有三十六重天，从最低层太皇黄曾天到七曜摩夷天，共六重天，是欲界，惟不犯身业、杀盗、邪淫的人能去，寿命万年；第七重虚无越恒天到无极昙誓天，共有十八层天，是色界，寿命亿万年；从第二十五重天，皓庭宵度天到秀乐禁上天，共有四重天，是无色界，寿命无穷尽。修业已满的人，进入二十九重天到三十二重天。再往上就是三清天了，就是道教最高天神“三清”所在的仙境。最高一重天叫大罗天，中间有座“玄都玉京”，即神仙世界的首都。在这里，是形容“坎源山”像神仙世界中的山。\n(131) 　五行——古代认为金、木、水、火、土是构成所以物质的基本元素，称为“五行”。《孔子家语·五帝》：“天有五行，水、火、金、木、土，分时化育，以成万物。”所以古人常常用此来说明事物的发生和演变。后来星相家却用五行生尅来推算命运。这里是说水脏洞五行俱全，受到滋养，是个风景好，形势好的山洞。\n(132) 　绰——用手抓起。\n(133) 　磊落——这里的意思是高大雄壮的样子，亦作“磊硌”。\n(134) 　丫裆——两腿之间裤裆的地方。\n(135) 　筋节——重要的转折、连接的关口，叫“筋节”。这里是说交手后的几个回合。后面也有把“筋节”形容人长得结实利落的样子。\n(136) 　抬鼓弄——抬起、颠倒翻弄。\n(137) 　攒盘——一种食盘或食盒，隔成若干小格，可以分放各种果品、小菜或零食。这里的意思是小猴们将魔头包围起来打，有的抓、有的挠、有的踢，有的打，各施其能。\n(138) \n(139) 　摄——用法术召取人或灵魂。\n(140) 　 (xǐ)——也作蹝。一种解释是草鞋；一种解释是踩或踏。此处作踩踏解释。\n(141) 　仙箓——箓，簿册。仙箓，神仙的名册。“荣迁仙箓”的意思就是升为神仙。\n(142) 　犯头——冒犯的由头，寻衅的借口。\n(143) 　待——打算，将要。\n(144) 　巽地——巽，卦名，八卦之一。巽地，东南方向的地方。《易·说卦》：“巽为木，为风。”所以巽卦又象征风。因为巽卦象征风，所以孙悟空向巽地念动咒语，吹了一口气，引起一阵狂风。"}]}
{"conversation": [{"input": "", "output": "(145) 　炮云——即砲云，也称砲车云。是暴风之前的黑沉沉的云。《国史补》：“暴风之侯有砲车云。”是说砲车云是暴风前的征兆。又，宋·苏轼《六月七日泊舟金陵阻风得钟山泉公书寄诗为谢》：“今日江头天色恶，砲车云起风欲作。”这里是形容孙猴在巽地喷水作法，卷起一阵大风，天上布满黑沉沉的砲车云。\n(146) 　五凤楼—古楼名，唐代在洛阳建造“五凤楼”，唐玄宗曾在此楼下聚饮。后来梁太祖朱温又重建此楼，楼有五凤翘翼。后人将五凤楼比喻宫殿。又，刘向《列仙传》记萧史故事，说他善吹箫，能引来孔雀、白鹤。秦穆公将女儿嫁给他。后来萧史能吹出凤凰的鸣叫声，引来凤凰。秦穆公为他们修建“凤台”。不几年，夫妻二人随凤凰飞走。后来人们将“凤台”、“凤城”比喻京城。在这里，五凤楼应该指君王的宫殿。\n(147) 　罄净——干干净净。\n(148) 　麖(jīng)——鹿的一种，又名马鹿，黑鹿。体高壮实，棕栗色，性机警，善奔跑。\n(149) 　献贡——献上进贡的礼物。\n(150) 　点卯——古时各衙门主管官员在卯时点名，查看下属到位的情况，叫“点卯”。这里是说那些妖王，四季都要到孙悟空那里来报到，表示臣服。\n(151) 　榔槺——形容大而不中用。\n(152) 　凡兵——平平常常的兵器。\n(153) 　夜叉——梵语译音。是佛教中说的状貌丑恶，性子凶恶的鬼，吃人，也吃鬼。后来受佛的感化，成为护法之神，属天龙八部。天龙八部：一天、二龙、三夜叉、四乾达婆、五阿修罗……等。又，《大日经疏》五：“次于北门当值毘沙门天王，于其左右置夜叉八大将。”说明夜叉已经受神驱使。这里是指龙王手下的鬼兵。\n(154) 　委的——委实，确实。\n(155) 　定子——成块状的金属，也称“锭子”。\n(156) 　挝过——抓过。\n(157) 　赊三不敌见二——赊欠(我)三个，还不如(拿)现成的两个。\n(158) 　聒噪——吵闹，打搅。\n(159) 　可可的——刚好，恰恰好。\n(160) 　每——同“们”。\n(161) 　揌——同“塞”。\n(162) 　揝——同“攥”，抓住、握住。"}]}
{"conversation": [{"input": "", "output": "(161) 　揌——同“塞”。\n(162) 　揝——同“攥”，抓住、握住。\n(163) 　三十三天——佛教语，梵语“仭利天”，译作“三十三天”，是“三界”中“欲界”的第二天，在须弥山顶上。中央为帝释天，四方各有八天，故合成三十三天。《佛地经论五》：“三十三天，谓此山顶各有八大天王，帝释居中，故有此数。”《智度论九》：说：“须弥山高八万四千由旬，上有三十三天城。”又，道教认为天界分为三十六重天，其第三十三重天叫太清天。\n(164) 　七十二洞——七十二是地煞数，地煞一般被认为凶神。因此，以七十二妖洞对应地煞数。\n(165) 　马流二元帅——古时，俗称猴子为“马流”。宋·赵彦卫《云麓漫钞》卷五：“北人谚语曰胡孙为马流。”这里将两个赤尻马猴封为马、流两个元帅，意思就是“猴元帅”，这是作者幽默之处。\n(166) 　 狨(yúróng)——一种猿猴类的动物。\n(167) 　朦胧——这里意思是糊涂。\n(168) 　勾死人——古时传说中阴司的勾魂鬼卒，专门将阳寿已尽的人，勾到阴间。\n(169) 　轮——即“抡”，挥动。\n(170) 　十代冥王——佛教冥王，也就是“十殿阎王”。\n(171) 　掭——同舔，这里的意思是用毛笔蘸满墨汁。\n(172) 　地藏王菩萨——佛教菩萨名，是中国佛教四大菩萨之一，道场在九华山。其职责在教化六道众生，现身于人、天、地狱之中，以救苦难。据宋《高僧传》说，地藏王菩萨诞生于新罗国王族，姓金。于唐玄宗时来中国九华山修行，居数十年圆寂，肉身不坏，以全身入塔。密宗认为他是地藏院中九尊之尊，称为“悲愿金刚”。又有一种说法，认为他是阎王的化身。地藏王菩萨本是佛教神灵，与道教无关，后来却向玉帝上表文，似乎不通。但《西游记》只是神魔小说，因此不必计较它的神系如何。\n(173) 　 踵——踉踉跄跄要跌倒的样子。\n(174) 　南柯一梦——唐代李公佐的传奇小说《南柯太守传》，写淳于棼家住广陵郡，宅南有大古槐树一株。一日，醉卧堂东庑下，梦中到了槐安国，娶该国公主，当了南柯太守，并生下五男二女，享尽幸福。后来公主病终，国王怀疑他有异心，送他回家。梦醒后探寻根源，到槐树下，发现有一大蚁冢，积土如城郭，有蚂蚁数斛。就像淳于棼梦中到过的“槐安国”。后来人们常用“南柯梦”比喻梦，也比喻人生如梦。"}]}
{"conversation": [{"input": "", "output": "(175) 　下元——道教称天、地、水为“三元”。《云笈七籖》卷五十六：“夫混沌分后，有天、地、水三元之气，生成人伦，长养万物。”道家称天为“上元”，称水为“下元”，也即“表文”中开头说的“水元下界”。\n(176) 　葛仙翁——即葛玄，古代传说中的神仙。《晋书》卷七十二《葛洪传》：“(葛洪)从祖玄，吴时学道得仙，号曰‘葛仙公’，以其炼丹秘术授弟子郑隐。洪就隐学，悉得其法焉。”这是说葛玄是晋代著名道家葛洪的族祖。又，《神仙传》有葛玄故事，记录详细。说他字孝先，跟从左元方学《九丹金液仙经》常服饵术，尤长于治病。能绝谷，连年不饥。还会各种法术等等。又，道教又称葛洪为“葛仙翁”。\n(177) 　赍(jī)奉——赍，意思是捧。赍奉，捧持。\n(178) 　九幽——地下极深的地方，这里指地狱。\n(179) 　太白长庚星——即太白金星。中国古代把金星称为太白星，又称长庚星、启明星。《诗经·小雅·大东》：“东有启明，西有长庚。”是说金星早晨出现在东方，是启明星，黄昏出现在西方，叫长庚星。道教称太白金星为“白帝子”。金星被神化后，最初的形象是女性，穿黄衣，手捧琵琶。后来才演化为一个老翁。《西游记》中的太白金星就是一个和善的老人形象。\n(180) 　生化——生息化育。《汉书·五行志上》：“国君，民之父母；夫妇，生化之本。”\n(181) 　增长天王——佛教神道，四大天王之一。四大天王也称“四大金刚”。印度佛教传说，须弥山腰有犍陀罗山，山有四峰，四王分居，各护一天下，又称“护世四天王”。各有八大名将、九十一子，帮助他们守护十方，管理天下的山林河道。四大天王为：东方持国天王、南方增长天王、西方广目天王、北方多闻天王。原为佛教神仙，却到南天门来了。\n(182) 　庞、刘、苟、毕、邓、辛、张、陶——道教中有三十六员雷神天君，这几位是其中比较主要的天君，或也称元帅。\n(183) 　觌(dí)面——迎面，冲着某人的面。\n(184) 　三曹神——曹，办理公事的各科衙门。意思是各部门办事的神仙。\n(185) 　复道回廊——形容天上宫阙，楼阁复沓，宫殿重叠，雄壮华丽。楼阁、宫殿间有上下两重通道与环曲的走廊。\n(186) 　太乙丹——道家炼丹的炉称为“太一炉”，所炼的丹，称为太乙金丹。\n(187) 　唱个大喏——一种礼节，躬身作揖，口中称“喏”致敬，又叫“唱喏”。虽然也表示尊敬，但不是面对君王的最高礼节。\n(188) 　除授——封官授职。"}]}
{"conversation": [{"input": "", "output": "(188) 　除授——封官授职。\n(189) 　弼马温——这个官衔有调侃性质。弼，谐音避，温，谐音瘟。民间传说猴子可以避马瘟，因此让孙悟空去养马。\n(190) 　骅骝骐骥以下几句——这里形容天马的不同凡响，堆砌古时很多良马的名字，所列又颇杂乱，而且重复。骐骥，古代良马，有“骐骥困盐车”的传说，是说伯乐看见一匹拉盐车的疲惫的马，知道是匹好马，下车解下自己的苎衣披在马身上而哭。马也“俯而喷，仰而鸣”似乎知道遇见了知己。还有骅骝、翻羽、逾辉，是周穆王八骏中之三匹。飞黄、騕褭是传说中的神马。骢，青白色马；珑，疑为驡，是野马。駃騠、騊騟是快马。骕骦、纤离，骏马名。龙媒则是骏马的代称。赤兔是三国名将吕布的乘骑。追风、飞翮、铜爵是秦始皇的七匹马之三匹。赤电、浮云、逸飘(疑是骠)是汉文帝“九逸”中马……等等。\n(191) 　八骏九逸——“八骏”是周穆王的八匹好马。有两种说法：《穆天子传》以为是：赤骥、盗骊、白义、踰轮、山子、渠黄、骅骝、騄耳。《拾遗记》说是：绝地、翻羽、奔霄、超影、逾辉、超光、腾雾、挟翼。“九逸”是汉文帝的九匹良马，是：浮云、赤电、绝群、逸骠、紫燕骝、绿螭骢、龙子、麟驹、绝尘。\n(192) 　扎草——即铡草。\n(193) 　几品——古时官分九品，丞相封一品，以次下递。悟空不知官场情况，只当自己是个了不起的官。\n(194) 　未入流——古代官制，九品官之内叫“入流”，称为“流官”，未入流者就不是官，只是“吏”。\n(195) 　堂尊——下属对上级的尊称。\n(196) 　尪羸(wāngléi)——身体瘦弱。\n(197) 　张天师——即张道陵，又称张陵。是东汉五斗米道的创立者，沛国丰(今江苏丰县)人。年少时研读《老子》及天文地理、河洛图讖等书。曾任巴郡江州令。后辞官隐居河南洛阳北邙山，练习长生之道。东汉顺帝时携弟子入蜀，居大邑县鹤鸣山修道，自称太上老君授以“三天正法”，号“三天法师正一真人”。后来作道书，创立五斗米道，尊老子为教主。据说他的第四代孙，名张盛，迁居江西龙虎山，世代相传，都称为“天师”。唐、宋、元各代帝王对张道陵都有封号。道教尊奉为祖天师。"}]}
{"conversation": [{"input": "", "output": "(198) 　哪吒、李天王——哪咤即那吒，原是佛教护法神。名字是梵文音译，也译作“那罗鸠婆”。传说是毗沙门天王即多闻天王之子，派守天门，是个三面八臂的大力鬼王。宋《高僧传》“道宣传”说：“宣律师于西明寺夜行道，足跌前阶，有物扶持。履空无害。熟顾视之，乃少年也。宣遽问何人，中夜在此。少年曰：‘某非常人，即毗沙门天王之子那吒也，护法之故，拥护和尚，时之尚矣。’”又，《五灯会元·二》说：“那吒太子折肉还母，折骨还父，然后现本身，运大神通，为父母说法。”中国古代文学作品中，那吒的形象是从佛教故事演变而来的。在《封神演义》和《西游记》中，那吒是托塔李天王的第三子，三头六臂，法力无比。他原是佛教护法神，但道教也信奉他。《西游记》把他归属到玉帝手下。托塔李天王即李靖，在《封神演义》中是陈塘关总兵，拜西昆仑度厄真人为师，后助周武王伐纣，金塔是太乙真人所赐。\n(199) 　巨灵神——传说中的神灵，力大无比，据说曾经劈开华山。\n(200) 　药叉——即夜叉。\n(201) 　平阳——平坦的地方。\n(202) 　查——张开。\n(203) 　咨牙——即龇牙，露出牙齿。猴子发怒时经常会做这种表情。\n(204) 　无状——失态，无法无天的状态。\n(205) 　总角——古时孩童束发为两髻，向上梳起，叫“总角”。囱，囱门，头顶心。\n(206) 　披毛——披散的头发。\n(207) 　斗牛——二十八宿中的斗宿和牛宿。\n(208) 　飞虬——虬，传说中一种无角的龙。《楚辞·天问》：“焉有虬龙，负熊以游？”王逸注：“有角曰龙，无角曰虬。”\n(209) 　演——迷惑。\n(210) 　恁(nèn)的——“这样”或“怎样”的意思。\n(211) 　五斗星君——是道教信奉的五位尊神：北斗、南斗、东斗、西斗、中斗。其实除南斗、北斗外，东、西、中三斗，在天象中都没有相应的星宿。\n(212) 　三清——道教的三位最高天尊。为玉清元始天尊；上清灵宝天尊，又称太上道君；太清道德天尊，即太上老君，也就是老子。三清又指这三位天尊居住的“三清天”，或称“三清境”，即“清微天玉清境”、“禹余天上清境”、“大赤天太清境”。"}]}
{"conversation": [{"input": "", "output": "(213) 　四帝——道教中地位仅次于三清的四位天神，也称“四御”，是辅佐三清的四位天帝。为：昊天金阙至尊玉皇大帝、中天紫薇北极太皇大帝、勾陈上宫南极天皇大帝、承天效法后土皇地祇。其中玉皇大帝是民间信仰中，天上神仙世界的最高统治者，至于“三清”，倒名头不太响亮，不是道教徒，就不太清楚他们的地位。\n(214) 　九曜星——北斗七星加上两个辅佐的星，称为“九曜星”。《云笈七籖·日月星辰部》卷二十四说：“北斗九星，七现二隐。”道教称九曜星为“北斗九皇大道君。”又，佛教也有“九曜”(或称“九执”)之说，是五行星：金木水火土五星，加上日、月，再加罗睺、计都二星，组成“九曜”。\n(215) 　二十八宿——道教将黄道(太阳行经的天区)中的恒星，分为二十八宿，每宿都有一个天神，共有二十八神将。并按东、南、西、北四个方向，把二十八宿分为青龙、朱雀、白虎、玄武四组天神。东方青龙七宿为：角、亢、氐、房、心、尾、箕；南方朱雀七宿为：井、鬼、柳、星、张、翼、轸；西方白虎七宿为：奎、娄、胃、昴、毕、觜、参；北方玄武七宿为：斗、牛、女、虚、危、室、壁。\n(216) 　四大天王——东方持国天王、南方增长天王、西方广目天王、北方多闻天王。原是佛教神道，又称四大金刚。\n(217) 　五方五老——五方：东、南、西、北、中，是为五方，道教典籍《灵宝经》说，天有五方，各有其神主之。因而五方五老、五方将，都是主管各方的神。\n(218) 　许旌阳真人——名许逊，字敬之，东晋道士，汝南(今属河南)人，博通经史，尤喜道术。举孝廉，曾为旌阳(今属湖北枝江县)县令。后来辞官，浪迹江湖。据说曾为民斩蛟龙，还传说他后来举家四十二口飞升成仙。宋代时被封为“神功妙济真君”。后人称他为“许真人”或许旌阳。\n(219) 　 囟(fǔxìn)—— 同俯；囟，头顶。即磕头的意思。\n(220) 　夭夭灼灼——形容桃花茂盛颜色鲜艳。出自《诗经·周南·桃夭》：“桃之夭夭，灼灼其华。之子于归，宜其室家。”\n(221) 　酡颜——酒喝到一定程度，脸色发红的样子。"}]}
{"conversation": [{"input": "", "output": "(221) 　酡颜——酒喝到一定程度，脸色发红的样子。\n(222) 　玄都凡俗种——玄都即玄都观。典出孟棨《本事诗》：“刘尚书(刘禹锡)自屯田员外左迁郎州司马，凡十年始征还。方春，作《戏赠看花诸君子》，诗曰：‘紫陌红尘拂面来，无人不道看花回。玄都观里桃千树，尽是柳郎去后栽。’其诗一出，传于都下。有素嫉其名者，白于执政，又诬其有怨愤。他日见时宰，与坐，慰问甚厚，即辞，即曰：‘近者新诗未免为累，奈何？’不数日，出为连州刺史。其自叙云：‘贞元二十一年春，余为屯田员外时，此观未有花。是岁出牧连州，至荆南，又贬郎州司马。居十年，诏至京师，人人皆言有道士植仙桃满观，盛如红霞，遂有前篇，以纪一时之事。旋又出牧，于今十四年，始为主客郎中。重游玄都观，荡然无复一树，惟兔葵、燕麦动摇春风耳。因再题二十八字，以俟后再游，时太和二年三月也。’诗曰：‘百亩庭中半是苔，桃花浄尽菜花开。种桃道士今何在？前度刘郎今独来。’”此事又见《新唐书》本传。刘禹锡因咏桃而被贬官，此事流传甚广，因此后人在吟咏桃花时，常常会用这个典故。在这里，是说天宫的桃树比凡间玄都观的桃树，要好得多。\n(223) 　瑶池王母——王母即西王母，又称金母。原来是中国古代神话中的人物。《山海经·大荒北经》：“……有大山名曰昆仑之邱，……其下有弱水之渊环之，其外有炎火之山，投物辄燃。有人戴胜虎齿，有豹尾，穴处，名曰‘西王母’”那时，西王母还是个怪物。后来《穆天子传》、张华《博物志》、《汉武内传》都记载了穆天子和汉武帝会见西王母的故事。《博物志》记王母来前，派遣使者乘白鹿来通报；王母来时，乘紫云车，头上戴玉胜，青气郁郁如云。有三青鸟如乌大，使侍母旁。《汉武内传》则说王母三十来岁，“修短得中，天姿掩霭，容颜绝世”。已是一个美丽的女神。关于她的传说非常丰富。道教称西王母为“九灵太妙龟山金母”或“太虚九光龟台金母元君”。她是道教女仙中地位最高的一位。瑶池，西王母的居住处有池名瑶池。《穆天子传》说：“吉日甲子，天子宾于西王母。乃执白圭玄璧以见西王母……乙丑，天子觞西王母于瑶池之上。”又，《集仙录·西王母》说她：“所居宫阙在龟山春山西那之都，昆仑之圃，阆苑之苑。有城千里，玉楼十二。琼华之阙，光碧之堂，九层玄室，紫翠丹房。左带瑶池，右环翠水。其山之下弱水九重，洪涛万丈，非飚车羽轮不可到也。”这是对王母宫阙的描写，后人也常以“瑶池”比喻神仙境界或风景绝美的地方。"}]}
{"conversation": [{"input": "", "output": "(224) 　缃核——缃，浅黄色。桃核是浅黄色的。\n(225) 　同庚——同岁。\n(226) 　五斗星君——道教敬奉的五个尊神。是古人星宿崇拜的人格化。为北斗星君，主管解厄延生；南斗星君，掌管延寿度人；东斗星君，掌管纪算护命；西斗星君，掌管纪命护身；中斗星君，主管保命。但是，除了北斗、南斗有对应的星座外，东、西、中都没有相应的天体上的星宿，而是道教造出来的神。\n(227) 　八洞——道教称神仙居住的地方，分为上八洞、中八洞、下八洞。\n(228) 　太乙天仙——道教神仙，也称“太乙救苦天尊”。据说他专门拔救不幸坠入地狱的人。\n(229) 　九垒——即九野，或九野之神。\n(230) 　幽冥教主——地府的神。\n(231) 　注世地仙——道士称住在世间的神仙，叫地仙。\n(232) 　席尊——筵席上首席的客人，叫席尊。\n(233) 　睖睖(lèng)睁睁——眼睛发呆，直直的、愣愣的。\n(234) 　白鹤声鸣振九皋——皋，沼泽地；九皋，曲折深远的沼泽。这里形容仙境有白鹤翱翔，鸣声深远。此句出自《诗经·小雅·鹤鸣》：“鹤鸣于九皋，声闻于野；鱼潜在渊，或在于渚。”\n(235) 　紫芝——一种菌类植物，似灵芝，可入药。古人认为它是一种瑞草。\n(236) 　氤氲(yīnyūn)——形容烟气或云气浓密。\n(237) 　酕醄(máotáo)——大醉的样子。\n(238) 　兜率宫——即天宫。原是佛教语。佛教的第四重天叫兜率天，它的内院是弥勒菩萨的净土，外院是天上众生的居所。人们将天宫称为“兜率宫”。人们也常将“兜率宫比喻佛国天界。如《西厢记》第一本第一折：“这的是兜率宫，休猜做了离恨天。”但是这里却将兜率宫说成是太上老君的洞天福地。《西游记》有时会将佛教与道教扯在一起。\n(239) 　离恨天、太上老君——佛经说，须弥山正中有一山，四方可有八天，共三十三天(参见第三回注释)。中国古代传说三十三天中。最高的一重天是离恨天，这是佛国天界。太上老君，即三清之一的“道德天尊”，其神形根据老子的形象演变而来。按，“道德天尊”的洞天福地，在道教的三十六重天中，第三十三重天是太清天，确实是太上老君的洞天福地，但是与佛教的三十三天无关。这是《西游记》把佛教与道教扯在一起的又一例。\n(240) 　残步——顺路。\n(241) 　燃灯古佛——佛名，是梵语意译，也译作“锭光佛”。传说他出生时，身边一切光明如灯；又传说他是“前世佛”。"}]}
{"conversation": [{"input": "", "output": "(242) 　咨牙俫嘴——即龇牙咧嘴。\n(243) 　四大天师——道教的四大天师是：张(道陵)天师、许(逊)天师即许旌阳真人、葛(洪)天师即葛仙公、邱(处机)天师即邱长春真人。\n(244) 　揭谛——护法神。\n(245) 　四值功曹——道教神道，即年、月、日、时的值班天神。职务是记录天神的功劳，传达人间上书的表文，同时也是守护神将。\n(246) 　罗睺星、计都星——原是梵语，这是印度占星术的星名。佛教有“九曜”的说法，与道教典籍《云笈七籖》北斗星七明二隐的说法不同。佛教的“九曜”是日、月加水、木、火、金、土，再加罗睺、计都二星组成。并且认为罗睺是蚀星，计都是彗星。其“九曜”也都有相应的佛。因此，这两个星君按理不归玉皇大帝管辖。《西游记》是小说，书中佛教、道教的神常有纠缠不清的地方，不应太较真。\n(247) 　五行星——道教称水、木、金、火、土五大行星，各有一神仙掌管，统称“五曜星君”。东方岁星(木)、南方荧惑(火)、西方太白(金)、北方辰星(水)、中央镇星(土)。\n(248) 　六丁六甲——道教的神，是六丁与六甲十二位神将的合称。他们的名称取自干支。为：丁卯、丁巳、丁未、丁酉、丁亥、丁丑；甲子、甲戌、甲申、甲午、甲辰、甲寅。道经说他们原来是真武大帝的部下。又传说六丁属阴，是女将，但今所见六丁神像却不像女性。道书《老君六甲符图》有这十二位神将的姓名，六丁神的姓名也不像女子。\n(249) 　四渎——渎，江河大川。四渎指长江、黄河、淮河、济水。\n(250) 　角亢氐房以下几句——角、亢、氐、房是星宿名，以下几句也都是二十八宿中的星宿名，是道教神将。\n(251) 　 平——踏平。"}]}
{"conversation": [{"input": "", "output": "到字卷之二\n第六回　观音赴会问原因 小圣施威降大圣\n且不言天神围绕，大圣安歇。话表南海普陀落伽山大慈大悲救苦救难灵感观世音菩萨，自王母娘娘请赴蟠桃大会，与大徒弟惠岸行者，同登宝阁瑶池。见那里荒荒凉凉，席面残乱，虽有几位天仙，俱不就座，都在那里乱纷纷讲论。菩萨与众仙相见毕，众仙备言前事。菩萨道：“既无盛会，又不传杯，汝等可跟贫僧去见玉帝。”众仙怡然随往。至通明殿前，早有四大天师、赤脚大仙等众，俱在此迎着菩萨，即道玉帝烦恼，调遣天兵，擒怪未回等因。菩萨道：“我要见见玉帝，烦为转奏。”天师邱弘济，即入灵霄宝殿，启知宣入。时有太上老君在上，王母娘娘在后。\n菩萨引众同入里面，与玉帝礼毕，又与老君、王母相见，各坐下。便问：“蟠桃盛会如何？”玉帝道：“每年请会，喜喜欢欢，今年被妖猴作乱，甚是虚邀也。”菩萨道：“妖猴是何出处？”玉帝道：“妖猴乃东胜神洲傲来国花果山石卵化生的。当时生出，即日运金光，射冲斗府。始不介意，继而成精，降龙伏虎，自削死籍。当有龙王、阎王启奏。朕欲擒拿，是长庚星启奏道：‘三界之间，凡有九窍者，可以成仙。’朕即施教育贤，宣他上界，封为御马监弼马温官。那厮嫌恶官小，反了天宫。即差李天王与哪吒太子收降，又降诏抚安，宣至上界，就封他做个‘齐天大圣’，只是有官无禄。他因没事干管理，东游西荡。朕又恐别生事端，着他代管蟠桃园。他又不遵法律，将老树大桃，尽行偷吃。及至设会，他乃无禄人员，不曾请他。他就设计赚哄赤脚大仙，却自变他相貌入会，将仙肴仙酒尽偷吃了，又偷老君仙丹，又偷御酒若干，去与本山众猴享乐。朕心为此烦恼，故调十万天兵，天罗地网收伏。这一日不见回报，不知胜负如何。”菩萨闻言，即命惠岸行者道：“你可快下天宫，到花果山，打探军情如何。如遇相敌，可就相助一功，务必的实回话。”"}]}
{"conversation": [{"input": "", "output": "惠岸行者整整衣裙，执一条铁棍，驾云离阙，径至山前。见那天罗地网，密密层层，各营门提铃喝号，将那山围绕的水泄不通。惠岸立住，叫：“把营门的天丁，烦你传报，我乃李天王二太子木叉，南海观音大徒弟惠岸，特来打探军情。”那营里五岳神兵，即传入辕门之内。早有虚日鼠、昴日鸡、星日马、房日兔，将言传到中军帐下。李天王发下令旗，教开天罗地网，放他进来。此时东方才亮，惠岸随旗进入，见四大天王与李天王下拜。拜讫，李天王道：“孩儿，你自那厢来者？”惠岸道：“愚男随菩萨赴蟠桃会，菩萨见胜会荒凉，瑶池寂寞，引众仙并愚男去见玉帝。玉帝备言父王等下界收伏妖猴，一日不见回报，胜负未知。菩萨因命愚男到此打听虚实。”李天王道：“昨日到此安营下寨，着九曜星挑战，被这厮大弄神通，九曜星俱败走而回。后我等亲自提兵，那厮也排开阵势。我等十万天兵，与他混战至晚，他使个分身法战退。及收兵查勘时，止捉他些狼虫虎豹之类，不曾捉得他半个妖猴。今日还未出战。”\n说不了，只见辕门外有人来报道：“那大圣引一群猴精，在外面叫战。”四大天王与李天王并太子正议出兵。木叉道：“父王，愚男蒙菩萨吩咐，下来打探消息，就说若遇战时，可助一功。今不才愿往，看他怎么个大圣！”天王道：“孩儿，你随菩萨修行这几年，想必也有些神通，切须在意。”\n好太子，双手轮着铁棍，束一束绣衣，跳出辕门，高叫：“那个是齐天大圣？”大圣挺如意棒，应声道：“老孙便是。你是甚人，辄敢问我？”木叉道：“吾乃李天王第二太子木叉，今在观音菩萨宝座前为徒弟护教，法名惠岸是也。”大圣道：“你不在南海修行，却来此见我做甚？”木叉道：“我蒙师父差来打探军情，见你这般猖獗，特来擒你！”大圣道：“你敢说那等大话！且休走，吃老孙这一棒！”木叉全然不惧，使铁棒劈手相迎。他两个立那半山中，辕门外，这场好斗：\n棍虽对棍铁各异，兵纵交兵人不同。一个是太乙散仙呼大圣，一个是观音徒弟正元龙。浑铁棍乃千锤打，六丁六甲运神功；如意棒是天河定，镇海神珍法力洪。两个相逢真对手，往来解数实无穷。这个的阴手棍，万千凶，绕腰贯索疾如风：那个的夹枪棒，不放空，左遮右挡怎相容？那阵上旌旗闪闪，这阵上驼鼓冬冬 (1) 。万员天将团团绕，一洞妖猴簇簇丛。怪雾愁云漫地府，狼烟煞气射天宫。昨朝混战还犹可，今日争持更又凶。堪羡猴王真本事，木叉复败又逃生。"}]}
{"conversation": [{"input": "", "output": "这大圣与惠岸战经五六十合，惠岸臂膊酸麻，不能迎敌，虚幌一幌，败阵而走。大圣也收了猴兵，安扎在洞门之外。只见天王营门外，大小天兵接住了太子，让开大路，径入辕门，对四天王、李托塔、哪吒，气哈哈的喘息未定：“好大圣！好大圣！着实神通广大。孩儿战不过，又败阵而来也！”李天王见了心惊，即命写表求助，便差大力鬼王与木叉太子上天启奏。\n二人当时不敢停留，闯出天罗地网，驾起瑞霭祥云。须臾，径至通明殿下，见了四大天师，引至灵霄宝殿，呈上表章。惠岸又见菩萨施礼。菩萨道：“你打探的如何？”惠岸道：“始领命到花果山，叫开天罗地网门，见了父亲，道师父差命之意。父王道：‘昨日与那猴王战了一场，止捉得他虎豹狮象之类，更未捉他一个猴精。’正讲间，他又索战，是弟子使铁棍与他战经五六十合，不能取胜，败走回营。父亲因此差大力鬼王同弟子上界求助。”菩萨低头思忖。\n却说玉帝拆开表章，见有求助之言，笑道：“叵耐这个猴精 (2) ，能有多大手段，就敢敌过十万天兵！李天王又来求助，却将那路神兵助之？”言未毕，观音合掌启奏道：“陛下宽心，贫僧举一神，可擒这猴。”玉帝道：“所举者何神？”菩萨道：“乃陛下令甥显圣二郎真君 (3) ，见居灌洲灌江口，享受下方香火。他昔日曾力诛六怪 (4) ，又有梅山兄弟与帐前一千二百草头神 (5) ，神通广大。奈他只是听调不听宣，陛下可降一道调兵旨意，着他助力，便可擒也。”玉帝闻言，即传调兵的旨意，就差大力鬼王赍调。\n那鬼王领了旨，即驾起云，径至灌江口。不消半个时辰，直入真君之庙。早有把门的鬼判，传报至里道：“外有天使，捧旨而至。”二郎即与众弟兄，出门迎接旨意，焚香开读。旨意上云：\n花果山妖猴齐天大圣作乱。因在宫偷桃、偷酒、偷丹，搅乱蟠桃大会，见着十万天兵，一十八架天罗地网，围山收伏，未曾得胜。今特调贤甥同义兄弟即赴花果山助力剿除。成功之后，高升重赏。\n真君大喜道：“天使请回，吾当就去拔刀相助也。”鬼王回奏不题。"}]}
{"conversation": [{"input": "", "output": "真君大喜道：“天使请回，吾当就去拔刀相助也。”鬼王回奏不题。\n这真君即唤梅山六兄弟，乃康、张、姚、李四太尉，郭申、直健二将军，聚集殿前道：“适才玉帝调遣我等往花果山收降妖猴，同去去来。”众兄弟俱忻然愿往，即点本部神兵，驾鹰牵犬，踏弩张弓，纵狂风，霎时过了东洋大海，径至花果山。见那天罗地网，密密层层，不能前进，因叫道：“把天罗地网的神将听着：吾乃二郎显圣真君，蒙玉帝调来擒拿妖猴者，快开营门放行。”一时，各神一层层传入。四大天王与李天王俱出辕门迎接。相见毕，问及胜败之事，天王将上项事备陈一遍。真君笑道：“小圣来此，必须与他斗个变化。列公将天罗地网，不要幔了顶上，只四围紧密，让我赌斗。若我输与他，不必列公相助，我自有兄弟扶持；若赢了他，也不必列公绑缚，我自有兄弟动手。只请托塔天王与我使个照妖镜，住立空中。恐他一时败阵，逃窜他方，切须与我照耀明白，勿走了他。”天王各居四维，众天兵各挨排列阵去讫。\n这真君领着四太尉、二将军，连本身七兄弟，出营挑战，吩咐众将紧守营盘，收全了鹰犬。众草头神得令。真君只到那水帘洞外，见那一群猴，齐齐整整，排作个蟠龙阵势，中军里立一竿旗，上书“齐天大圣”四字。真君道：“那泼妖，怎么称得起齐天之职？”梅山六弟道：“且休赞叹，叫战去来。”那营口小猴见了真君，急走去报知。那猴王即掣金箍棒，整黄金甲，登步云履，按一按紫金冠，腾出营门，急睁睛观看，那真君的相貌果是清奇，打扮得又秀气。真个是：\n仪容清俊貌堂堂，两耳垂肩目有光。\n头戴三山飞凤帽，身穿一领淡鹅黄。\n缕金靴衬盘龙袜，玉带团花八宝妆。\n腰挎弹弓新月样，手执三尖两刃枪。\n斧劈桃山曾救母 (6) ，弹打棕罗双凤凰。\n力诛八怪声名远，义结梅山七圣行 (7) 。\n心高不认天家眷，性傲归神住灌江。\n赤城昭惠英灵圣 (8) ，显化无边号二郎。\n大圣见了，笑嘻嘻的将金箍棒掣起，高叫道：“你是何方小将，辄敢大胆到此挑战？”真君喝道：“你这厮有眼无珠，认不得我么？吾乃玉帝外甥，敕封昭惠灵显王二郎是也。今蒙上命到此擒你这反天宫的弼马温猢狲，你还不知死活！”大圣道：“我记得当年玉帝妹子思凡下界，配合杨君，生一男子，曾使斧劈桃山的，是你么？我行要骂你几声，争奈无甚冤仇；待要打你一棒，可惜了你的性命。你这郎君小辈，可急急回去，换你四大天王出来。”真君闻言，心中大怒道：“泼猴！休得无礼，吃吾一刀！”大圣侧身躲过，疾举金箍棒，劈手相还。他两个这场好杀："}]}
{"conversation": [{"input": "", "output": "昭惠二郎神，齐天孙大圣，这个心高欺敌美猴王，那个面生压伏真梁栋。两个乍相逢，各人皆赌兴。从来未识浅和深，今日方知轻与重。铁棒赛飞龙，神锋如舞凤。左挡右攻，前迎后映。这阵上梅山六弟助威风，那阵上马流四将传军令。摇旗擂鼓各齐心，呐喊筛锣都助兴。两个钢刀有见机，一来一往无丝缝。金箍棒是海中珍，变化飞腾能取胜。若还身慢命该休，但要差池为蹭蹬 (9) 。\n真君与大圣斗经三百馀合，不知胜负。那真君抖擞神威，摇身一变 (10) ，变得身高万丈，两只手举着三尖两刃神锋，好便似华山顶上之峰，青脸獠牙，朱红头发，恶狠狠，望大圣着头就砍。这大圣也使神通，变得与二郎身躯一样，嘴脸一般，举一条如意金箍棒，却就如昆仑顶上的擎天之柱，抵住二郎神。唬得那马、流元帅，战兢兢，摇不得旌旗；崩、芭二将，虚怯怯，使不得刀剑。这阵上，康、张、姚、李、郭申、直健，传号令，撒放草头神，向他那水帘洞外，纵着鹰犬，搭弩张弓，一齐掩杀。可怜冲散妖猴四健将，捉拿灵怪二三千。那些猴抛戈弃甲，撇剑丢枪，跑的跑，喊的喊，上山的上山，归洞的归洞。好似夜猫惊宿鸟，飞洒满天星。众兄弟得胜不题。\n却说真君与大圣变做法天象地的规模，正斗时，大圣忽见本营中妖猴惊散，自觉心慌，收了法象，掣棒抽身就走。真君见他败走，大步赶上道：“那里走！趁早归降，饶你性命！”大圣不恋战，只情跑起 (11) 。将近洞口，正撞着康、张、姚、李四太尉，郭申、直健二将军，一齐帅众挡住道：“泼猴！那里走！”大圣慌了手脚，就把金箍棒捏做绣花针，藏在耳内，摇身一变，变作个麻雀儿，飞在树梢头钉住。那六兄弟，慌慌张张，前后寻觅不见，一齐吆喝道：“走了这猴精也！走了这猴精也！”"}]}
{"conversation": [{"input": "", "output": "正嚷处，真君到了，问：“兄弟们，赶到那厢不见了？”众神道：“才在这里围住，就不见了。”二郎圆睁凤目观看，见大圣变了麻雀儿钉在树上，就收了法象，撇了神锋，卸下弹弓，摇身一变，变作个饿鹰儿，抖开翅飞将去扑打。大圣见了，搜的一翅飞起去，变作一只大鹚老 (12) ，冲天而去。二郎见了，急抖翎毛，摇身一变，变作一只大海鹤，钻上云霄来嗛。大圣又将身按下，入涧中变作一个鱼儿，淬入水内 (13) 。二郎赶至涧边，不见踪迹，心中暗想道：“这猢狲必然下水去也，定变作鱼虾之类。等我再变变拿他。”果一变变作个鱼鹰儿，飘荡在下溜头波面上，等待片时。那大圣变鱼儿，顺水正游，忽见一只飞禽，似青鹞，毛片不青；似鹭鸶，顶上无缨；似老鹳，腿又不红：“想是二郎变化了等我哩！”急转头，打个花就走。二郎看见道：“打花的鱼儿，似鲤鱼，尾巴不红；似鳜鱼，花鳞不见；似黑鱼，头上无星；似鲂鱼，鳃上无针。他怎么见了我就回去了？必然是那猴变的。”赶上来，刷的啄一嘴。那大圣就撺出水中，一变变作一条水蛇，游近岸钻入草中。二郎因嗛他不着，他见水响中，见一条蛇撺出去，认得是大圣，急转身，又变了一只朱绣顶的灰鹤，伸着一个长嘴，与一把尖头铁钳子相似，径来吃这水蛇。水蛇跳一跳，又变做一只花鸨，木木樗樗的 (14) ，立在蓼汀之上。二郎见他变得低贱，——花鸨乃鸟中至贱至淫之物，不拘鸾、凤、鹰、鸦都与交群 (15) ——故此不去拢傍。即现原身，走将去，取过弹弓拽满，一弹子把他打个 踵。\n那大圣趁着机会，滚下山崖，伏在那里又变，变一座土地庙儿：大张着口，似个庙门，牙齿变做门扇，舌头变做菩萨，眼睛变做窗棂。只有尾巴不好收拾，竖在后面，变做一根旗竿。真君赶到崖下，不见打倒的鸨鸟，只有一间小庙。急睁凤眼，仔细看之，见旗竿立在后面，笑道：“是这猢狲了，他今又在那里哄我。我也曾见庙宇，更不曾见一个旗竿竖在后面的。断是这畜生弄喧 (16) 。他若哄我进去，他便一口咬住。我怎肯进去？等我掣拳先捣窗棂，后踢门扇！”大圣听得，心惊道：“好狠，好狠！门扇是我牙齿，窗棂是我眼睛，若打了牙，捣了眼，却怎么是好？”扑的一个虎跳，又冒在空中不见。"}]}
{"conversation": [{"input": "", "output": "真君前前后后乱赶，只见四太尉、二将军，一齐拥至道：“兄长，拿住大圣了么？”真君笑道：“那猴儿才自变座庙宇哄我。我正要捣他窗棂，踢他门扇，他就纵一纵，又渺无踪迹。可怪，可怪！”众皆愕然四望，更无形影。真君道：“兄弟们在此看守巡逻，等我上去寻他。”急纵身驾云，起在半空。见那李天王高擎照妖镜，与哪吒住立云端。真君道：“天王，曾见那猴王么？”天王道：“不曾上来。我这里照着他哩。”真君把那赌变化，弄神通，拿群猴一事说毕，却道：“他变庙宇，正打处，就走了。”李天王闻言，又把照妖镜四方一照，呵呵的笑道：“真君，快去，快去！那猴使了个隐身法，走出营围，往你那灌江口去也。”二郎听说，即取神锋，回灌江口来赶。\n却说那大圣已至灌江口，摇身一变，变作二郎爷爷的模样，按下云头，径入庙里。鬼判不能相认，一个个磕头迎接。他坐中间，点查香火 (17) 。见李虎拜还的三牲，张龙许下的保福 (18) ，赵甲求子的文书，钱丙告病的良愿。正看处，有人报：“又一个爷爷来了。”众鬼判急急观看，无不惊心。真君却道：“有个甚么齐天大圣，才来这里否？”众鬼判道：“不曾见甚么大圣，只有一个爷爷在里面查点哩。”真君撞进门，大圣见了，现出本相道：“郎君不消嚷，庙宇已姓孙了。”这真君即举三尖两刃神锋，劈脸就砍。那猴王使个身法，让过神锋，掣出那绣花针儿，幌一幌，碗来粗细，赶到前，对面相还。两个嚷嚷闹闹，打出庙门，半雾半云，且行且战，复打到花果山，慌得那四大天王等众，提防愈紧。这康、张太尉等迎着真君，合心努力，把那美猴王围绕不题。"}]}
{"conversation": [{"input": "", "output": "话表大力鬼王既调了真君与六兄弟提兵擒魔去后，却上界回奏。玉帝与观音菩萨、王母并众仙卿，正在灵霄殿讲话，道：“既是二郎已去赴战，这一日还不见回报。”观音合掌道：“贫僧请陛下同道祖 (19) 出南天门外，亲去看看虚实如何？”玉帝道：“言之有理。”即摆驾，同道祖、观音、王母与众仙卿至南天门。早有些天丁、力士接着，开门遥观。只见众天丁布罗网，围住四面，李天王与哪吒，擎照妖镜，立在空中，真君把大圣围绕中间，纷纷赌斗哩。菩萨开口对老君说：“贫僧所举二郎神如何？果有神通！已把那大圣围困，只是未得擒拿。我如今助他一功，决拿住他也。”老君道：“菩萨将甚兵器？怎么助他？”菩萨道：“我将那净瓶杨柳抛下去，打那猴头，即不能打死，也打个一跌，教二郎小圣好去拿他。”老君道：“你这瓶是个磁器，准打着他便好，如打不着他的头，或撞着他的铁棒，却不打碎了？你且莫动手，等我老君助他一功。”菩萨道：“你有甚么兵器？”老君道：“有，有，有。”捋起衣袖，左膊上取下一个圈子，说道：“这件兵器，乃锟钢抟炼的 (20) ，被我将还丹点成 (21) ，养就一身灵气，善能变化，水火不侵，又能套诸物。一名‘金钢琢’，又名‘金钢套’。当年过函关，化胡为佛，甚是亏他，早晚最可防身。等我丢下去打他一下。”\n话毕，自天门上往下一掼，滴流流，径落花果山营盘里，可可的着猴王头上一下。猴王只顾苦战七圣，却不知天上坠下这兵器，打中了天灵，立不稳脚，跌了一跤，爬将起就跑，被二郎爷爷的细犬赶上，照腿肚子上一口，又扯了一跌。他睡倒在地，骂道：“这个亡人 (22) ！你不去妨家长 (23) ，却来咬老孙！”急翻身爬不起来，被七圣一拥按住，即将绳索捆绑，使勾刀穿了琵琶骨 (24) ，再不能变化。"}]}
{"conversation": [{"input": "", "output": "那老君收了金钢琢，请玉帝同观音、王母、众仙等，俱回灵霄殿。这下面四大天王与李天王诸神，俱收兵拔寨，近前向小圣贺喜，都道：“此小圣之功也！”小圣道：“此乃天尊洪福，众圣威权，我何功之有？”康、张、姚、李道：“兄长不必多叙，且押这厮去上界见玉帝，请旨发落去也。”真君道：“贤弟，汝等未受天箓，不得面见玉帝。教天甲神兵押着，我同天王等上界回旨。你们帅众在此搜山，搜净之后，仍回灌口。待我请了赏，讨了功，回来同乐。”四太尉、二将军，依言领诺。这真君与众即驾云头，唱凯歌，得胜朝天。不多时，到通明殿外。天师启奏道：“四大天王等众已捉了妖猴齐天大圣了，来此听宣。”玉帝传旨，即命大力鬼王与天丁等众，押至斩妖台，将这厮碎剁其尸。咦！正是：\n欺诳今遭刑宪苦，英雄气概等时休。\n毕竟不知那猴王性命何如，且听下回分解。\n第七回　八卦炉中逃大圣 五行山下定心猿\n富贵功名，前缘分定，为人切莫欺心。正大光明，忠良善果弥深。些些狂妄天加谴，眼前不遇待时临。问东君因甚 (25) ，如今祸害相侵。只为心高图罔极 (26) ，不分上下乱规箴 (27) 。\n话表齐天大圣被众天兵押去斩妖台下，绑在降妖柱上，刀砍斧剁，枪刺剑刳，莫想伤及其身。南斗星奋令火部众神，放火煨烧，亦不能烧着。又着雷部众神，以雷屑钉打，越发不能伤损一毫。那大力鬼王与众启奏道：“万岁，这大圣不知是何处学得这护身之法，臣等用刀砍斧剁，雷打火烧，一毫不能伤损，却如之何？”玉帝闻言道：“这厮这等，这等……如何处治？”太上老君即奏道：“那猴吃了蟠桃，饮了御酒，又盗了仙丹。我那五壶丹，有生有熟，被他都吃在肚里，运用三昧火 (28) ，煅成一块，所以浑做金钢之躯，急不能伤。不若与老道领去，放在八卦炉中，以文武火煅炼 (29) ，炼出我的丹来，他身自为灰烬矣。”玉帝闻言，即教六丁、六甲，将他解下，付与老君。老君领旨去讫。一壁厢宣二郎显圣，赏赐金花百朵，御酒百瓶，还丹百粒，异宝明珠，锦绣等件，教与义兄弟分享。真君谢恩，回灌江口不题。\n那老君到兜率宫，将大圣解去绳索，放了穿琵琶骨之器，推入八卦炉中，命看炉的道人，架火的童子，将火扇起煅炼。原来那炉是乾、坎、艮、震、巽、离、坤、兑八卦。他即将身钻在“巽宫”位下。巽乃风也，有风则无火。只是风搅得烟来，把一双眼煼红了 (30) ，弄做个老害病眼，故唤作“火眼金睛”。"}]}
{"conversation": [{"input": "", "output": "真个光阴迅速，不觉七七四十九日，老君的火候俱全。忽一日，开炉取丹。那大圣双手侮着眼 (31) ，正自揉搓流涕，只听炉头声响。猛睁睛看见光明，他就忍不住，将身一纵，跳出丹炉，唿喇一声，蹬倒八卦炉，往外就走。慌得那架火、看炉，与丁甲一班人来扯，被他一个个都放倒，好似癫痫的白额虎，风狂的独角龙。老君赶上抓一把，被他一摔，摔了个倒栽葱，脱身走了。即去耳中掣出如意棒，迎风幌一幌，碗来粗细，依然拿在手中，不分好歹，却又大乱天宫，打得那九曜星闭门闭户，四天王无影无形。好猴精！有诗为证。诗曰：\n又诗：\n混元体正合先天，万劫千番只自然。\n渺渺无为浑太乙，如如不动号初玄 (32) 。\n炉中久炼非铅汞，物外长生是本仙。\n变化无穷还变化，三皈五戒总休言 (33) 。\n一点灵光彻太虚 (34) ，那条拄杖亦如之：\n或长或短随人用，横竖横排任卷舒。\n又诗：\n猿猴道体配人心，心即猿猴意思深 (35) 。\n大圣齐天非假论，官封“弼马”是知音。\n马猿合作心和意，紧缚牢拴莫外寻。\n万相归真从一理，如来同契住双林 (36) 。\n这一番，那猴王不分上下，使铁棒东打西敌，更无一神可挡，只打到通明殿里，灵霄殿外。幸有佑圣真君的佐使王灵官执殿 (37) ，他见大圣纵横，掣金鞭近前挡住道：“泼猴何往？有吾在此，切莫猖狂！”这大圣不由分说，举棒就打。那灵官鞭起相迎。两个在灵霄殿前厮浑一处。好杀：\n赤胆忠良名誉大，欺天诳上声名坏。一低一好幸相持，豪杰英雄同赌赛。铁棒凶，金鞭快，正直无私怎忍耐？这个是太乙雷声应化尊，那个是齐天大圣猿猴怪。金鞭铁棒两家能，都是神宫仙器械。今日在灵霄宝殿下弄威风，各展雄才真可爱。一个欺心要夺斗牛宫，一个竭力匡扶元圣界。苦争不让显神通，鞭棒往来无胜败。\n他两个斗在一处，胜败未分，早有佑圣真君，又差将佐发文到雷府，调三十六员雷将齐来，把大圣围在垓心，各骋凶恶鏖战。那大圣全无一毫惧色，使一条如意棒，左遮右挡，后架前迎。一时，见那众雷将的刀枪剑戟、鞭简挝锤、钺斧金瓜、旄镰月铲，来的甚紧。他即摇身一变，变做三头六臂；把如意棒幌一幌，变作三条；六只手使开三条棒，好便似纺车儿一般，滴流流，在那垓心里飞舞。众雷神莫能相近。真个是：\n圆陀陀，光灼灼，亘古常存人怎学 (38) ？入火不能焚，入水何曾溺？光明一颗摩尼珠 (39) ，剑戟刀枪伤不着。也能善，也能恶，眼前善恶凭他作。善时成佛与成仙，恶处披毛并带角。无穷变化闹天宫，雷将神兵不可捉。"}]}
{"conversation": [{"input": "", "output": "当时众神把大圣攒在一处，却不能近身，乱嚷乱斗，早惊动玉帝。遂传旨着游奕灵官同翊圣真君上西方请佛老降伏。\n那二圣得了旨，径到灵山胜境，雷音宝刹之前，对四金刚、八菩萨礼毕，即烦转达。众神随至宝莲台下启知，如来召请。二圣礼佛三匝，侍立台下。如来问：“玉帝何事，烦二圣下临？”二圣即启道：“向时花果山产一猴，在那里弄神通，聚众猴搅乱世界。玉帝降招安旨，封为‘弼马温’，他嫌官小反去。当遣李天王、哪吒太子擒拿未获，复招安他，封做‘齐天大圣’，先有官无禄。着他代管蟠桃园，他即偷桃。又走至瑶池，偷殽，偷酒，搅乱大会。仗酒又暗入兜率宫，偷老君仙丹，反出天宫。玉帝复遣十万天兵，亦不能收伏。后观世音举二郎真君同他义兄弟追杀，他变化多端，亏老君抛金钢琢打重，二郎方得拿住。解赴御前，即命斩之。刀砍斧剁，火烧雷打，俱不能伤，老君奏准领去，以火煅炼。四十九日开鼎，他却又跳出八卦炉，打退天丁，径入通明殿里，灵霄殿外，被佑圣真君的佐使王灵官挡住苦战。又调三十六员雷将，把他困在垓心，终不能相近。因此，玉帝特请如来救驾。”如来闻诏，即对众菩萨道：“汝等在此稳坐法堂，休得乱了禅位，待我炼魔救驾去来。”\n如来即唤阿傩、迦叶二尊者相随，离了雷音，径至灵霄门外。忽听得喊声振耳，乃三十六员雷将围困着大圣哩。佛祖传法旨：“教雷将停息干戈，放开营所，叫那大圣出来，等我问他有何法力。”众将果退。大圣也收了法象，现出原身近前，怒气昂昂，厉声高叫道：“你是那方善士，敢来止住刀兵问我？”如来笑道：“我是西方极乐世界释迦牟尼尊者，南无阿弥陀佛 (40) 。今闻你猖狂村野，屡反天宫，不知是何方生长，何年得道，为何这等暴横？”大圣道：“我本：\n天地生成灵混仙，花果山中一老猿。\n水帘洞里为家业，拜友寻师悟太玄。\n炼就长生多少法，学来变化广无边。\n因在凡间嫌地窄，立心端要住瑶天。\n灵霄宝殿非他久，历代人王有分传。\n强者为尊该让我，英雄只此敢争先。”"}]}
{"conversation": [{"input": "", "output": "灵霄宝殿非他久，历代人王有分传。\n强者为尊该让我，英雄只此敢争先。”\n佛祖听言，呵呵冷笑道：“你那厮乃是个猴子成精，焉敢欺心，要夺玉皇上帝龙位？他自幼修持，苦历过一千七百五十劫，每劫该十二万九千六百年。你算，他该多少年数，方能享受此无极大道？你那个初世为人的畜生，如何出此大言？不当人子，不当人子！折了你的寿算。趁早皈依，切莫胡说。但恐遭了毒手，性命顷刻而休，可惜了你的本来面目。”大圣道：“他虽年劫修长，也不应久占在此。常言道：‘皇帝轮流做，明年到我家。’只教他搬出去，将天宫让与我，便罢了；若还不让，定要搅攘，永不清平！”佛祖道：“你除了长生变化之法，再有何能，敢占天宫胜境？”大圣道：“我的手段多哩。我有七十二般变化，万劫不老长生。会驾筋斗云，一纵十万八千里。如何坐不得天位？”佛祖道：“我与你打个赌赛：你若有本事，一筋斗打出我这右手掌中，算你赢，再不用动刀兵苦争战，就请玉帝到西方居住，把天宫让你；若不能打出手掌，你还下界为妖，再修几劫，却来争吵。”\n那大圣闻言，暗笑道：“这如来十分好呆。我老孙一筋斗去十万八千里。他那手掌，方圆不满一尺，如何跳不出去？”急发声道：“既如此说，你可做得主张？”佛祖道：“做得，做得！”伸开右手，却似个荷叶大小。那大圣收了如意棒，抖擞神威，将身一纵，站在佛祖手心里，却道声：“我出去也！”你看他一路云光，无影无形去了。佛祖慧眼观看，见那猴王风车子一般相似不住，只管前进。大圣行时，忽见有五根肉红柱子，撑着一股青气。他道：“此间乃尽头路了。这番回去，如来作证，灵霄宫定是我坐也。”又思量说：“且住！等我留下些记号，方好与如来说话。”拔下一根毫毛，吹口仙气，叫：“变！”变作一管浓墨双毫笔，在那中间柱子上写一行大字云：“齐天大圣，到此一游。”写毕，收了毫毛。又不庄尊，却在第一根柱子根下撒了一泡猴尿。翻转筋斗云，径回本处，站在如来掌内道：“我已去，今来了。你教玉帝让天宫与我。”\n如来骂道：“我把你这个尿精猴子！你正好不曾离了我掌哩！”大圣道：“你是不知。我去到天尽头，见五根肉红柱，撑着一股青气，我留个记在那里，你敢和我同去看么？”如来道：“不消去，你只自低头看看。”那大圣睁圆火眼金睛，低头看时，原来佛祖右手中指写着“齐天大圣，到此一游。”大指丫里，还有些猴尿臊气。大圣吃了一惊道：“有这等事，有这等事！我将此字写在撑天柱子上，如何却在他手指上？莫非有个未卜先知的法术。我决不信，不信！等我再去来。”"}]}
{"conversation": [{"input": "", "output": "好大圣，急纵身又要跳出，被佛祖翻掌一扑，把这猴王推出西天门外，将五指化作金、木、水、火、土五座联山，唤名“五行山”，轻轻的把他压住。众雷神与阿傩、迦叶，一个个合掌称扬道：“善哉！善哉！\n当年卵化学为人，立志修行果道真。\n万劫无移居胜境，一朝有变散精神。\n欺天罔上思高位，凌圣偷丹乱大伦。\n恶贯满盈今有报，不知何日得翻身。”\n如来佛祖殄灭了妖猴，即唤阿傩、迦叶同转西方极乐世界。时有天蓬、天佑急出灵霄宝殿道：“请如来少待，我主大驾来也。”佛祖闻言，回首瞻仰。须臾，果见八景鸾舆，九光宝盖；声奏玄歌妙乐，咏哦无量神章；散宝花，喷真香，直至佛前。谢曰：“多蒙大法收殄妖邪，望如来少停一日，请诸仙做一会筵奉谢。”如来不敢违悖，即合掌谢道：“老僧承大天尊宣命来此，有何法力？还是天尊与众神洪福，敢劳致谢？”玉帝传旨，即着雷部众神，分头请三清、四御、五老、六司、七元、八极、九曜、十都、千真万圣，来此赴会，同谢佛恩。又命四大天师、九天仙女 (41) ，大开玉京金阙、太玄宝宫、洞阳玉馆，请如来高坐七宝灵台，调设各班坐位，安排龙肝凤髓，玉液蟠桃。\n不一时，那玉清元始天尊、上清灵宝天尊、太清道德天尊、五炁真君、五斗星君、三官四圣、九曜真君、左辅、右弼、天王、哪吒，玄虚一应灵通，对对旌旗，双双幡盖，都捧着明珠异宝，寿果奇花，向佛前拜献曰：“感如来无量法力，收伏妖猴。蒙大天尊设宴呼唤，我等皆来陈谢。请如来将此会立一名，如何？”如来领众神之托曰：“今欲立名，可作个‘安天大会’。”各仙老异口同声，俱道：“好个‘安天大会’！好个‘安天大会’！”言讫，各坐座位，走斝传觞，簪花鼓瑟，果好会也。有诗为证。诗曰：\n宴设蟠桃猴搅乱，安天大会胜蟠桃。\n龙旗鸾辂祥光蔼，宝节幢幡瑞气飘。\n仙乐玄歌音韵美，凤箫玉管响声高。\n琼香缭绕群仙集，宇宙清平贺圣朝。\n众皆畅然喜会，只见王母娘娘引一班仙子、仙娥、美姬、毛女 (42) ，飘飘荡荡舞向佛前，施礼曰：“前被妖猴搅乱蟠桃嘉会，请众仙众佛，俱未成功。今蒙如来大法，炼锁顽猴，喜庆‘安天大会’，无物可谢，今是我净手亲摘大株蟠桃数颗奉献。”真个是：\n半红半绿喷甘香，艳丽仙根万载长。\n堪笑武陵源上种 (43) ，争如天府更奇强。\n紫纹娇嫩寰中少，缃核清甜世莫双。\n延寿延年能易体，有缘食者自非常。\n佛祖合掌向王母谢讫。王母又着仙姬、仙子唱的唱，舞的舞。满会群仙，又皆赏赞。正是："}]}
{"conversation": [{"input": "", "output": "佛祖合掌向王母谢讫。王母又着仙姬、仙子唱的唱，舞的舞。满会群仙，又皆赏赞。正是：\n缥缈天香满座，缤纷仙蕊仙花。玉京金阙大荣华，异品奇珍无价。 对对与天齐寿，双双万劫增加。桑田沧海任更差，他自无惊无讶。\n王母正着仙姬仙子歌舞，觥筹交错，不多时，忽又闻得：\n一阵异香来鼻嗅，惊动满堂星与宿。\n天仙佛祖把杯停。各各抬头迎目候。\n霄汉中间现老人，手捧灵芝飞蔼绣。\n葫芦藏蓄万年丹，宝箓名书千纪寿。\n洞里乾坤任自由，壶中日月随成就 (44) 。\n遨游四海乐清闲，散淡十洲容辐辏。\n曾赴蟠桃醉几遭，醒时明月还依旧。\n长头大耳短身躯，南极之方称老寿。\n寿星又到 (45) 。见玉帝礼毕，又见如来，申谢曰：“始闻那妖猴被老君引至兜率宫煅炼，以为必致平安，不期他又反出。幸如来善伏此怪，设宴奉谢，故此闻风而来。更无他物可献，特具紫芝瑶草，碧藕金丹奉上。”诗曰：\n碧藕金丹奉释迦，如来万寿若恒沙 (46) 。\n清平永乐三乘锦 (47) ，康泰长生九品花 (48) 。\n无相门中真法主，色空天上是仙家。\n乾坤大地皆称祖，丈六金身福寿赊。\n如来欣然领谢。寿星得座，依然走斝传觞。只见赤脚大仙又至，向玉帝前 囟礼毕，又对佛祖谢道：“深感法力，降伏妖猴。无物可以表敬，特具交梨二颗，火枣数枚奉献 (49) 。”诗曰：\n大仙赤脚枣梨香，敬献弥陀寿算长。\n七宝莲台山样稳，千金花座锦般妆。\n寿同天地言非谬，福比洪波话岂狂。\n福寿如期真个是，清闲极乐那西方。\n如来又称谢了。叫阿傩、迦叶，将各所献之物，一一收起，方向玉帝前谢宴。众各酩酊。只见个巡视灵官来报道：“那大圣伸出头来了。”佛祖道：“不妨，不妨。”袖中只取出一张帖子，上有六个金字：“唵、嘛、呢、叭、 、吽” (50) ，递与阿傩，叫贴在那山顶上。这尊者即领帖子，拿出天门，到那五行山顶上，紧紧的贴在一块四方石上。那座山即生根合缝，可运用呼吸之气，手儿爬出，可以摇挣摇挣。阿傩回报道：“已将帖子贴了。”\n如来即辞了玉帝众神，与二尊者出天门之外，又发一个慈悲心，念动真言咒语，将五行山，召一尊土地神祇，会同五方揭谛，居住此山监押。但他饥时，与他铁丸子吃；渴时，与他溶化的铜汁饮。待他灾愆满日，自有人救他。正是：\n妖猴大胆反天宫，却被如来伏手降。\n渴饮溶铜捱岁月，饥餐铁弹度时光。\n天灾苦困遭磨折，人事凄凉喜命长。\n若得英雄重展挣，他年奉佛上西方。\n又诗曰：\n伏逞豪强大势兴，降龙伏虎弄乖能。\n偷桃偷酒游天府，受箓承恩在玉京。"}]}
{"conversation": [{"input": "", "output": "又诗曰：\n伏逞豪强大势兴，降龙伏虎弄乖能。\n偷桃偷酒游天府，受箓承恩在玉京。\n恶贯满盈身受困，善根不绝气还升。\n果然脱得如来手，且待唐朝出圣僧。\n毕竟不知向后何年何月，方满灾殃，且听下回分解。\n第八回　我佛造经传极乐 观音奉旨上长安\n试问禅关 (51) ，参求无数，往往到头虚老。磨砖作镜，积雪为粮。迷了几多年少？毛吞大海，芥纳须弥 (52) ，金色头陀微笑 (53) 。悟时超十地三乘 (54) ，凝滞了四生六道 (55) 。 谁听得绝想崖前，无阴树下，杜宇一声春晓？曹溪路险 (56) ，鹫岭云深 (57) ，此处故人音杳。千丈冰崖，五叶莲开，古殿帘垂香袅。那时节识破源流，便见龙王三宝 (58) 。\n这一篇词，名《苏武慢》。话表我佛如来，辞别了玉帝，回至雷音宝刹。但见那三千诸佛、五百阿罗、八大金刚、无边菩萨，一个个都执着幢幡宝盖，异宝仙花，摆列在灵山仙境，娑罗双林之下接迎。如来驾住祥云。对众道：“我以\n甚深般若 (59) ，遍观三界。根本性原，毕竟寂灭。同虚空相，一无所有。殄伏乖猴 (60) ，是事莫识，名生死始，法相如是。”\n说罢，放舍利之光 (61) ，满空有白虹四十二道，南北通连。大众见了，皈身礼拜。少顷间，聚庆云彩雾，登上品莲台，端然坐下。那三千诸佛、五百罗汉、八金刚、四菩萨，合掌近前礼毕，问曰：“闹天宫搅乱蟠桃者，何也？”如来道：“那厮乃花果山产的一妖猴，罪恶滔天，不可名状，概天神将 (62) ，俱莫能降伏。虽二郎捉获，老君用火煅炼，亦莫能伤损。我去时，正在雷将中间，扬威耀武，卖弄精神。被我止住兵戈，问他来历，他言有神通，会变化，又驾筋斗云，一去十万八千里。我与他打了个赌赛，他出不得我手，却将他一把抓住，指化五行山，封压他在那里。玉帝大开金阙瑶宫，请我坐了首席，立‘安天大会’谢我，却方辞驾而回。”大众听言喜悦，极口称扬。谢罢，各分班而退，各执乃事，共乐天真。果然是：\n瑞霭漫天竺 (63) ，虹光拥世尊。西方称第一，无相法王门。常见玄猿献果，麋鹿衔花；青鸾舞，彩凤鸣；灵龟捧寿，仙鹤噙芝。安享净土祇园 (64) ，受用龙宫法界。日日花开，时时果熟。习静归真，参禅果正。不灭不生，不增不减。烟霞缥缈随来往，寒暑无侵不记年。\n诗曰：\n去来自在任优游，也无恐怖也无愁。\n极乐场中俱坦荡，大千之处没春秋 (65) 。"}]}
{"conversation": [{"input": "", "output": "诗曰：\n去来自在任优游，也无恐怖也无愁。\n极乐场中俱坦荡，大千之处没春秋 (65) 。\n佛祖居于灵山大雷音宝刹之间，一日，唤聚诸佛、阿罗、揭谛、菩萨、金刚、比丘僧、尼等众曰：“自伏乖猿安天之后，我处不知年月，料凡间有半千年矣。今值孟秋望日 (66) ，我有一宝盆，盆中具设百样奇花，千般异果等物，与汝等享此‘盂兰盆会’ (67) ，如何？”概众一个个合掌，礼佛三匝领会。如来却将宝盆中花果品物，着阿傩捧定，着迦叶布散。大众感激，各献诗伸谢。\n福诗曰：\n福星光耀世尊前，福纳弥深远更绵。\n福德无疆同地久，福缘有庆与天连。\n福田广种年年盛，福海洪深岁岁坚。\n福满乾坤多福荫，福增无量永周全。\n禄诗曰：\n禄重如山彩凤鸣，禄随时泰祝长庚。\n禄添万斛身康健，禄享千钟世太平。\n禄俸齐天还永固，禄名似海更澄清。\n禄恩远继多瞻仰，禄爵无边万国荣。\n寿诗曰：\n寿星献彩对如来，寿域光华自此开。\n寿果满盘生瑞霭，寿花新采插莲台。\n寿诗清雅多奇妙，寿曲调音按美才。\n寿命延长同日月，寿如山海更悠哉。\n众菩萨献毕。因请如来明示根本，指解源流。那如来微开善口，敷演大法，宣扬正果，讲的是三乘妙典，五蕴楞严 (68) 。但见那天龙围绕，花雨缤纷。正是：禅心朗照千江月，真性清涵万里天。\n如来讲罢，对众言曰：“我观四大部洲，众生善恶，各方不一：东胜神洲者，敬天礼地，心爽气平；北俱芦洲者，虽好杀生，只因糊口，性拙情疏，无多作践；我西牛贺洲者，不贪不杀，养气潜灵，虽无上真，人人固寿；但那南赡部洲者，贪淫乐祸，多杀多争，正所谓口舌凶场，是非恶海。我今有三藏真经，可以劝人为善。”诸菩萨闻言，合掌皈依，向佛前问曰：“如来有那三藏真经？”如来曰：“我有《法》一藏，谈天；《论》一藏，说地；《经》一藏，度鬼。三藏共计三十五部，该一万五千一百四十四卷，乃是修真之经，正善之门。我待要送上东土，叵耐那众生愚蠢，毁谤真言，不识我法门之旨要，怠慢了瑜迦之正宗 (69) 。怎么得一个有法力的，去东土寻一个善信，教他苦历千山，询经万水，到我处求取真经，永传东土，劝化众生，却乃是个山大的福缘，海深的善庆。谁肯去走一遭来？”当有观音菩萨，行近莲台，礼佛三匝道：“弟子不才，愿上东土寻一个取经人来也。”诸众抬头观看，那菩萨："}]}
{"conversation": [{"input": "", "output": "理圆四德 (70) ，智满金身。缨络垂珠翠，香环结宝明。乌云巧迭盘龙髻，绣带轻飘彩凤翎。碧玉纽，素罗袍，祥光笼罩；锦绒裙，金落索 (71) ，瑞气遮迎。眉如小月，眼似双星。玉面天生喜，朱唇一点红。净瓶甘露年年盛，斜插垂杨岁岁青。解八难 (72) ，度群生，大慈悯。故镇太山，居南海，救苦寻声，万称万应，千圣千灵。兰心欣紫竹，蕙性爱香藤。他是落伽山上慈悲主 (73) ，潮音洞里活观音 (74) 。\n如来见了，心中大喜道：“别个是也去不得，须是观音尊者，神通广大，方可去得。”菩萨道：“弟子此去东土，有甚言语吩咐？”如来道：“这一去，要踏看路道，不许在霄汉中行，须是要半云半雾，目过山水，谨记程途远近之数，叮咛那取经人。但恐善信难行，我与你五件宝贝。”即命阿傩、迦叶，取出“锦 袈裟”一领，“九环锡杖”一根，对菩萨言曰：“这袈裟、锡杖，可与那取经人亲用。若肯坚心来此，穿我的袈裟，免堕轮回；持我的锡杖，不遭毒害。”这菩萨皈依拜领。如来又取出三个箍儿，递与菩萨道：“此宝唤做‘紧箍儿’，虽是一样三个，但只是用各不同。我有‘金、紧、禁’的咒语三篇。假若路上撞见神通广大的妖魔，你须是劝他学好，跟那取经人做个徒弟。他若不伏使唤，可将此箍儿与他戴在头上，自然见肉生根。各依所用的咒语念一念，眼胀头痛，脑门皆裂，管教他入我门来。”\n那菩萨闻言，踊跃作礼而退，即唤惠岸行者随行。那惠岸使一条浑铁棍，重有千斤，只在菩萨左右，作一个降魔的大力士。菩萨遂将锦襕袈裟，作一个包裹，令他背了。菩萨将金箍藏了，执了锡杖，径下灵山。这一去，有分教：佛子还来归本愿，金蝉长老裹栴檀 (75) 。\n那菩萨到山脚下，有玉真观金顶大仙在观门首接住，请菩萨献茶。菩萨不敢久停，曰：“今领如来法旨，上东土寻取经人去。”大仙道：“取经人几时方到？”菩萨道：“未定，约摸二三年间，或可至此。”遂辞了大仙，半云半雾，约记程途。有诗为证，诗曰：\n万里相寻自不言，却云谁得意难全？\n求人忽若浑如此，是我平生岂偶然？\n传道有方成妄说，说明无信也虚传。\n愿倾肝胆寻相识，料想前头必有缘。\n师徒二人正走间，忽然见弱水三千 (76) ，乃是流沙河界。菩萨道：“徒弟呀，此处却是难行。取经人浊骨凡胎，如何得渡？”惠岸道：“师父，你看河有多远？”那菩萨停立云步看时，只见："}]}
{"conversation": [{"input": "", "output": "东连沙碛，西抵诸番；南达乌戈 (77) ，北通鞑靼。径过有八百里遥，上下有千万里远。水流一似地翻身，浪滚却如山耸背。洋洋浩浩。漠漠茫茫，十里遥闻万丈洪。仙槎难到此，莲叶莫能浮。衰草斜阳流曲浦，黄云影日暗长堤。那里得客商来往？何曾有渔叟依栖？平沙无雁落，远岸有猿啼。只是红蓼花蘩知景色，白 香细任依依。\n菩萨正然点看，只见那河中，泼刺一声响亮，水波里跳出一个妖魔来，十分丑恶。他生得：\n青不青，黑不黑，晦气色脸；长不长，短不短，赤脚筋躯。眼光闪烁，好似灶底双灯；口角丫叉，就如屠家火钵。獠牙撑剑刃，红发乱蓬松。一声叱咤如雷吼，两脚奔波似滚风。\n那怪物手执一根宝杖，走上岸就捉菩萨，却被惠岸掣浑铁棒挡住，喝声“休走！”那怪物就持宝杖来迎。两个在流沙河边，这一场恶杀，真个惊人：\n木叉浑铁棒，护法显神通。怪物降妖杖，努力逞英雄。双条银蟒河边舞，一对神僧岸上冲。那一个威镇流沙施本事，这一个力保观音建大功。那一个翻波跃浪，这一个吐雾喷风。翻波跃浪乾坤暗，吐雾喷风日月昏。那个降妖杖，好便似出山的白虎；这个浑铁棒，却就如卧道的黄龙。那个使将来，寻蛇拨草；这个丢开去，扑鹞分松。只杀得昏漠漠，星辰灿烂；雾腾腾，天地朦胧。那个久住弱水惟他狠，这个初出灵山第一功。\n他两个来来往往，战上数十合，不分胜负。那怪物架住了铁棒道：“你是那里和尚，敢来与我抵敌？”木叉道：“我是托塔天王二太子木叉惠岸行者。今保我师父往东土寻取经人去。你是何怪，敢大胆阻路？”那怪方才醒悟道：“我记得你跟南海观音在紫竹林中修行，你为何来此？”木叉道：“那岸上不是我师父？”"}]}
{"conversation": [{"input": "", "output": "怪物闻言，连声喏喏，收了宝杖，让木叉揪了去，见观音纳头下拜。告道：“菩萨，恕我之罪，待我诉告。我不是妖邪，我是灵霄殿下侍銮舆的卷帘大将，只因在蟠桃会上，失手打碎了玻璃盏，玉帝把我打了八百，贬下界来，变得这般模样。又教七日一次，将飞剑来穿我胸胁百馀下方回，故此这般苦恼。没奈何，饥寒难忍，三二日间，出波涛寻一个行人食用。不期今日无知，冲撞了大慈菩萨。”菩萨道：“你在天有罪，既贬下来，今又这等伤生，正所谓罪上加罪。我今领了佛旨，上东土寻取经人。你何不入我门来，皈依善果，跟那取经人做个徒弟，上西天拜佛求经？我教飞剑不来穿你。那时节功成免罪，复你本职，心下如何？”那怪道：“我愿皈正果。”又向前道：“菩萨，我在此间吃人无数，向来有几次取经人来，都被我吃了。凡吃的人头，抛落流沙，竟沉水底。这个水，鹅毛也不能浮，惟有九个取经人的骷髅，浮在水面，再不能沉。我以为异物，将索儿穿在一处，闲时拿来顽耍。这去，但恐取经人不得到此，却不是反误了我的前程也？”菩萨曰：“岂有不到之理？你可将骷髅儿挂在头项下，等候取经人，自有用处。”怪物道：“既然如此，愿领教诲。”菩萨方与他摩顶受戒，指沙为姓，就姓了沙，起个法名，叫做个沙悟净。当时入了沙门，送菩萨过了河，他洗心涤虑，再不伤生，专等取经人。\n菩萨与他别了，同木叉径奔东土。行了多时，又见一座高山，山上有恶气遮漫，不能步上。正欲驾云过山，不觉狂风起处，又闪上一个妖魔。他生得又甚凶险。但见他：\n卷脏莲蓬吊搭嘴，耳如蒲扇显金睛。\n獠牙锋利如钢锉，长嘴张开似火盆。\n金盔紧系腮边带，勒甲丝绦蟒退鳞。\n手执钉钯龙探爪，腰挎弯弓月半轮。\n纠纠威风欺太岁 (78) ，昂昂志气压天神。\n他撞上来，不分好歹，望菩萨举钉钯就筑。被木叉行者挡住，大喝一声道：“那泼怪，休得无礼！看棒！”妖魔道：“这和尚不知死活，看钯！”两个在山底下，一冲一撞，赌斗输赢。真个好杀：\n妖魔凶猛。惠岸威能。铁棒分心捣，钉钯劈面迎。播土扬尘天地暗，飞砂走石鬼神惊。九齿钯光耀耀，双环响亮；一条棒黑悠悠，两手飞腾。这个是天王太子，那个是元帅精灵。一个在普陀为护法，一个在山洞作妖精。这场相遇争高下，不知那个亏输那个赢。"}]}
{"conversation": [{"input": "", "output": "他两个正杀到好处，观世音在半空中，抛下莲花，隔开钯杖。怪物见了心惊，便问：“你是那里和尚，敢弄甚么眼前花儿哄我？”木叉道：“我把你个肉眼凡胎的泼物！我是南海菩萨的徒弟。这是我师父抛来的莲花，你也不认得哩！”那怪道：“南海菩萨，可是扫三灾救八难的观世音么 (79) ？”木叉道：“不是他是谁？”怪物撇了钉钯，纳头下礼道：“老兄，菩萨在那里？累烦你引见一引见。”木叉仰面指道：“那不是？”怪物朝上磕头，厉声高叫道：“菩萨，恕罪！恕罪！”观音按下云头，前来问道：“你是那里成精的野豕，何方作怪的老彘，敢在此间挡我？”那怪道：“我不是野豕，亦不是老彘，我本是天河里天蓬元帅。只因带酒戏弄嫦娥，玉帝把我打了二千锤，贬下尘凡。一灵真性，竟来夺舍投胎，不期错了道路，投在个母猪胎里，变得这般模样。是我咬杀母猪，可死群彘 (80) ，在此处占了山场，吃人度日。不期撞着菩萨，万望拔救，拔救。”菩萨道：“此山叫做甚么山？”怪物道：“叫做福陵山。山中有一洞，叫做云栈洞，洞里原有个卵二姐。他见我有些武艺，招我做了家长，又唤做‘倒蹅门’ (81) 。不上一年，他死了，将一洞的家当，尽归我受用。在此日久年深，没有个赡身的勾当，只是依本等吃人度日 (82) 。万望菩萨恕罪。”菩萨道：“古人云：‘若要有前程，莫做没前程。’你既上界违法，今又不改凶心，伤生造孽，却不是二罪俱罚？”那怪道：“前程，前程！若依你，教我嗑风？常言道：‘依着官法打杀，依着佛法饿杀。’去也！去也！还不如捉个行人，肥腻腻的吃他家娘！管甚么二罪，三罪，千罪，万罪！”菩萨道：“人有善愿，天必从之。汝若肯归依正果，自有养身之处。世有五谷，尽能济饥，为何吃人度日？”怪物闻言，似梦方觉。向菩萨施礼道：“我欲从正，奈何获罪于天，无所祷也！”菩萨道：“我领了佛旨，上东土寻取经人。你可跟他做个徒弟，往西天走一遭来，将功折罪，管教你脱离灾瘴。”那怪满口道：“愿随！愿随！”菩萨才与他摩顶受戒，指身为姓，就姓了猪，替他起个法名，就叫做猪悟能。遂此领命归真，持斋把素，断绝了五荤三厌 (83) ，专候那取经人。\n菩萨却与木叉，辞了悟能，半兴云雾前来。正走处，只见空中有一条玉龙叫唤。菩萨近前问曰：“你是何龙，在此受罪？”那龙道：“我是西海龙王敖闰之子。因纵火烧了殿上明珠，我父王表奏天庭，告了忤逆。玉帝把我吊在空中，打了三百，不日遭诛。望菩萨搭救搭救。”"}]}
{"conversation": [{"input": "", "output": "观音闻言，即与木叉撞上南天门里。早有邱、张二天师接着，问道：“何往？”菩萨道：“贫僧要见玉帝一面。”二天师即忙上奏。玉帝遂下殿迎接。菩萨上前礼毕道：“贫僧领佛旨上东土寻取经人，路遇孽龙悬吊，特来启奏，饶他性命，赐与贫僧，教他与取经人做个脚力。”玉帝闻言，即传旨赦宥，差天将解放，送与菩萨。菩萨谢恩而出。这小龙叩头谢活命之恩，听从菩萨使唤。菩萨把他送在深涧之中，只等取经人来，变做白马，上西方立功。小龙领命潜身不题。\n菩萨带引木叉行者过了此山，又奔东土。行不多时，忽见金光万道，瑞气千条。木叉道：“师父，那放光之处，乃是五行山了，见有如来的‘压帖’在那里。”菩萨道：“此却是那搅乱蟠桃会大闹天宫的齐天大圣，今乃压在此也。”木叉道：“正是，正是。”师徒俱上山来，观看帖子，乃是“唵、嘛、呢、叭、 、吽”六字真言。菩萨看罢，叹惜不已，作诗一首，诗曰：\n堪叹妖猴不奉公，当年狂妄逞英雄。\n欺心搅乱蟠桃会，大胆私行兜率宫。\n十万军中无敌手，九重天上有威风。\n自遭我佛如来困，何日舒伸再显功！\n师徒们正说话处，早惊动了那大圣。大圣在山根下，高叫道：“是那个在山上吟诗，揭我的短哩？”菩萨闻言，径下山来寻看。只见那石崖之下，有土地、山神、监押大圣的天将，都来拜接了菩萨。引至那大圣面前看时，他原来压于石匣之中，口能言，身不能动。菩萨道：“姓孙的，你认得我么？”大圣睁开火眼金睛，点着头儿高叫道：“我怎么不认得你。你好的是那南海普陀落伽山救苦救难大慈大悲南无观世音菩萨。承看顾，承看顾。我在此度日如年，更无一个相知的来看我一看。你从那里来也？”菩萨道：“我奉佛旨，上东土寻取经人去，从此经过，特留残步看你。”大圣道，“如来哄了我，把我压在此山，五百馀年了，不能展挣。万望菩萨方便一二，救我老孙一救！”菩萨道：“你这厮罪业弥深，救你出来，恐你又生祸害，反为不美。”大圣道：“我已知悔了。但愿大慈悲指条门路，情愿修行。”这才是：\n人心生一念。天地尽皆知。\n善恶若无报，乾坤必有私。"}]}
{"conversation": [{"input": "", "output": "人心生一念。天地尽皆知。\n善恶若无报，乾坤必有私。\n那菩萨闻得此言，满心欢喜。对大圣道：“圣经云：‘出其言善，则千里之外应之；出其言不善，则千里之外违之。’你既有此心，待我到了东土大唐国寻一个取经的人来，教他救你。你可跟他做个徒弟，秉教伽持 (84) ，入我佛门，再修正果，如何？”大圣声声道：“愿去！愿去！”菩萨道：“既有善果，我与你起个法名。”大圣道：“我已有名了，叫做孙悟空。”菩萨又喜道：“我前面也有二人归降，正是‘悟’字排行。你今也是‘悟’字，却与他相合，甚好，甚好。这等也不消叮嘱，我去也。”那大圣见性明心归佛教，这菩萨留情在意访神僧。\n他与木叉离了此处，一直东来，不一日就到了长安大唐国。敛雾收云，师徒们变作两个疥癞游僧，入长安城里，早不觉天晚。行至大市街旁，见一座土地神祠，二人径入，唬得那土地心慌，鬼兵胆战，知是菩萨，叩头接入。那土地又急跑，报与城隍、社令，及满长安各庙神祇，都知是菩萨，参见告道：“菩萨，恕众神接迟之罪。”菩萨道：“汝等切不可走漏一毫消息。我奉佛旨，特来此处寻访取经人。借你庙宇，权住几日，待访着真僧即回。”众神各归本处，把个土地赶在城隍庙里暂住。他师徒们隐遁真形。\n毕竟不知寻出那个取经人来，且听下回分解。\n附录　《西游证道书》第九回\n话表陕西大国长安城，乃历代帝王建都之地。自周、秦、汉以来，三州花似锦，八水绕城流，真个是名胜之邦。方今却是大唐太宗文皇帝登基，改元贞观，此时已登极十三年。岁在己巳 (85) ，天下太平，八方进贡，四海称臣。忽一日，太宗登位，聚集文武众官，朝拜礼毕，有魏征丞相出班奏道：“方今天下太平，八方宁静，武将纷纷，文官少有。微臣欲依古法，开立选场，招取贤士，擢用人才，伏乞圣鉴。”太宗道：“贤卿所奏有理。”就出一道招贤榜文，颁布天下：各府州县不拘军民人等，但有读书儒流，立志向上，文义明畅，三场精通者，前赴长安应试，考取贤才授官。\n此榜行至海州地方，那海州弘农县聚贤庄有一人，姓陈名萼，表字光蕊，一日入城见了此榜，即时回家，对母张氏道：“唐王颁下黄榜，诏开南省，考取贤才，孩儿意欲前去应试。倘求得一官半职，封妻荫子，光耀门闾，乃儿之志也。特此禀告母亲前去。”张氏道：“我儿，你去赴举，路上须要小心，得了官早早回来。”光蕊便吩咐家僮，收拾行李，即日拜辞母亲上路。不则一日，已到长安，正值大开选场，光蕊就同众举子进场应考。及廷试三策，唐王御笔亲赐状元，跨马游街三日。"}]}
{"conversation": [{"input": "", "output": "不期游到丞相殷开山门首。有丞相所生一女，名唤温娇，又名满堂娇，未曾匹配与人，高结彩楼，抛打绣球。正值陈光蕊在楼下经过，小姐一见光蕊人材出众，况是新科状元，心内十分欢喜，就在绣楼上将绣球抛下，正打着光蕊的乌纱帽。只听得一派笙箫细乐，十数个婢妾走下楼来，把光蕊马头挽住，迎状元入了相府。即请丞相和夫人出堂，唤宾人赞礼，小姐就与光蕊拜了天地。夫妻交拜毕，又拜了岳丈、岳母。丞相吩咐安排酒席，欢饮一宵。二人同携素手，共入兰房。\n次日五更三点，太宗驾坐金銮宝殿，文武众臣趋朝。太宗问道：“新科状元陈光蕊应授何官？”魏征丞相奏道：“臣查所属州郡，止有江州缺官，乞我王授他此职。”太宗就命光蕊为江州州主，即收拾起身，勿误限期。光蕊谢恩出朝，回到相府，与妻商议，拜辞岳丈、岳母，同妻前赴江州之任。\n离了长安登途，正是暮春天气，和风吹柳绿，细雨点花红。光蕊便道回家，同妻参拜母亲张氏。张氏道：“恭喜我儿，且又娶亲回来。”光蕊道：“孩儿叨赖母亲福庇，忝中状元。唐王赐儿游街，路往殷丞相门前经过，丞相将小姐招孩儿为婿。朝廷勅赐孩儿衣锦回家，除孩儿为江州州主，径来接取母亲，同去赴任。”张氏大喜，收拾行程。\n在路数日，前至万花店刘小二家安下。张氏身觉不快，与光蕊道：“且在店中安歇两日再去。”次日早晨，只见店门前有一人把着个金色鲤鱼叫卖，光蕊即将一贯钱买了，欲待烹与母亲吃，只见鲤鱼闪闪 眼 (86) ，光蕊道：“怪哉！闻人说鱼蛇 眼，决不是等闲之物。”遂问渔人道：“这鱼那里打来的？”渔人道：“离府十五里洪江内打来的。”光蕊就把鱼送在洪江里去了。回店对母亲道知此事，张氏道：“我儿，你将去放生甚好。”光蕊道：“此店已住三日了，孩儿们明日起身也。”张氏道：“我身子不快，此时路上炎热，恐生疾病。你可这里赁间房屋与我住，付些盘缠在此，你两口儿先上任去，候秋凉却来接我。”光蕊与妻商议，就租了屋宇，付了盘缠与母亲，同妻拜辞前去。"}]}
{"conversation": [{"input": "", "output": "途路艰苦，甚不可言，晓行夜宿，不觉已到洪江渡口。只见稍水刘洪、李彪二人，撑船到岸迎接。也是光蕊前生合当有此灾难，正撞着这冤家。光蕊令家僮将行李搬上船去，夫妇齐齐上船。刘洪睁眼看时，只见殷小姐面如满月，眼似秋波，樱桃小口，绿柳蛮腰，真个有沉鱼落雁之容，闭月羞花之貌。刘洪陡起狼心，私自与李彪设计，将船撑至没人烟处，候至夜静三更，先将家僮杀死，次将光蕊打死，把尸首都推进水里去了。小姐见他打死了丈夫，也便将身赴水。刘洪一把抱住道：“你若从我，万事皆休。若不从时，一刀两段！”那小姐没奈何，只得权时应承，顺了刘洪。那贼把船渡到南岸，将船付与李彪自管，他就穿了光蕊衣冠，带了官凭，同小姐往江州上任去了。\n却说刘洪杀死的家僮尸首，顺水流去，惟有陈光蕊的尸首，沉在水底不动。有洪江口巡海夜叉见了，星飞报入龙宫。正值龙王升殿，夜叉报道：“今洪江口不知甚人，把一个读书士子打死，将尸撇在水底。”龙王叫将尸抬来，放在面前，仔细一看道：“此人正是救我的恩人，如何被人谋死？常言道：‘恩将恩报。’我今日须索救他性命，以报日前之恩。”即写下牒文一道，差夜叉径往洪州城隍、土地处投下，要取秀才魂魄，来救他的性命。城隍、土地遂唤小鬼把陈光蕊的魂魄交付与夜叉去。夜叉到水晶官，禀复了龙王，就将秀才魂魄放在那死尸上。霎时间，只见他返魂转来。龙王问道：“你这秀才，姓甚名谁，何方人氏，因甚到此被人打死？”光蕊躬身施礼道：“上告龙君，小生陈萼，表字光蕊，系海州弘农县人，忝中新科状元，叨授江州州主，同妻赴任。行至江边上船，不料稍子刘洪，贪谋我妻，将我打死抛尸。乞大王救我一救，没世不忘也。”龙王闻言道：“原来如此。先生，你前者所放金色鲤鱼，乃是我也。你是我的大恩人，你今有难，吾当救之。”就把光蕊的尸身放在一壁，口内含一颗定颜珠，休教损坏了，日后好待他报仇。龙王道：“汝今权且在我水府中做个都领。”光蕊叩头拜谢，龙王设宴相待不题。\n却说殷小姐痛恨刘贼，恨不食肉寝皮，只因身怀有孕，未知男女，万不得已，权且勉强相从，再作区处。转盼之间，不觉已到江州。吏书门皂，俱来迎接。所属官员，公堂设宴相叙。刘洪道：“学生到此，全赖诸公大力匡持。”属官答道：“堂尊至此，视民如子，讼简刑清，我等合属有光，何必如此过谦？”公宴已罢，众人各散。"}]}
{"conversation": [{"input": "", "output": "光阴迅速。一日，刘洪公事远出，小姐在衙思念亲夫，正在花亭上感叹，忽然身体困倦，腹内疼痛，晕闷在地，不觉生下一子。耳边有人嘱曰：“满堂娇，听吾叮嘱。吾乃南极星君，奉观世音菩萨法旨，特送此子与你，异日声名远大，非比等闲。刘贼若回，必害此子，汝可用心保护。汝夫已得龙王相救，日后夫妻相会，子母团圆，取冤报仇，定有日也。谨记吾言，快醒，快醒。”言讫而去。小姐醒来，句句记得，将子抱定，无计可施。忽然刘洪回来，一见此子，便要淹杀。小姐再三哀求：“今日天色已晚，容待明日抛去江中。”\n幸喜次早刘洪又有公事远出。小姐且将此子藏在身边，乳哺已及一月。小姐自思：“此番贼人回来，此子性命休矣。不如及早抛弃江中，听其生死。倘或皇天见怜，有人收养此子，他日相逢，何以识认？”于是咬破手指，写下血书一纸，将父母姓名、跟脚缘由备细开载，又将此子左脚上一个小指，用口咬下，以为记验，取贴身汗衫一件，包裹此子，抱出衙门。幸喜官衙离江不远，小姐到了江边，大哭一场。正欲将此子抛弃，忽见江岸岸侧飘起一片木板，小姐大喜：莫非天意要救此子！即朝天拜祷，将此子安在板上，用带缚住，血书系在胸前，推放江中，听其所之。小姐仍大哭回衙不题。\n却说此子在木板上，顺水流去，一直流到金山寺脚下停住。那金山寺长老叫做法明和尚，修真悟道，已得无生妙诀。当日打坐参禅，忽闻得小儿啼哭之声。一时心动，急走到江边观看，只见一片木板上，睡着一个婴儿，长老道：“善哉！善哉！不知是何人家所弃？出家人慈悲为本，救人一命，胜造浮图。”即将此子取起，见了怀中血书，方知来历。将此子取个乳名，叫做江流，托人抚养，血书紧紧收藏。光阴似箭，日月如梭，不觉其子年长一十八岁，长老就叫他削发修行，取法名为玄奘，摩顶受戒，坚心修道。"}]}
{"conversation": [{"input": "", "output": "一日暮春天气，众人同在松阴之下讲经参禅，谈说奥妙。那酒肉和尚却被玄奘难倒，和尚大怒，骂道：“没爷娘的杂种，我是个前辈，吃盐多似饭，何事不晓？你这业畜，姓名也不知，父母也不识，还在此捣甚么鬼！”玄奘被他骂出这般言语，入寺跪告师父，眼泪双流道：“人生于天地之间，禀阴阳而资五行，尽由父生母养；岂有为人在世而无父母者乎？”再三哀告，求问父母姓名。长老道：“你真个要寻父母，可随我到方丈里来。”玄奘就跟着师父，直到方丈。长老到重梁之上，取下一个小匣儿，打开来，取出血书一纸、汗衫一件，付与玄奘。玄奘将血书拆开读之，才备细晓得父母姓名，并冤仇事迹。玄奘读罢，不觉哭倒在地道：“父母之仇，不能报复，何以为人？十八年来，不识生身父母，至今日方知有母亲。此身若非师父抚养成人，亦安得有今日？待弟子去寻见母亲，然后头顶香盆，重建殿宇，报答师父之深恩也。”师父道：“你要去寻母，可带这血书与汗衫前去，只做化缘，径往江州私衙，才得你母亲相见。”\n玄奘领了师父言语，就装做化缘的和尚，径至江州。适值刘洪有事出外，也是天教他母子相会，玄奘就直至私衙门口抄化。那殷小姐正在衙内思想，夜来得了一梦，梦见月缺再圆，小姐自思：“我丈夫被这贼谋杀，我的儿子抛在江中，若有人收养，屈指算来，今已十八年矣，或今日天教相会，亦未可知。”正沉吟间，忽听得私衙前有人念经，连叫“抄化”，小姐便出来问道：“你是何处来的？”玄奘答道：“贫僧乃是金山寺法明长老的徒弟。”小姐道：“你既是金山寺长老的徒弟，且请坐下。”便将斋饭与玄奘吃，仔细看他举止言谈，好似我丈夫一般。小姐见四壁无人，私自问道：“你这小师父，还是自幼出家，还是中年出家，姓甚名谁，可有父母否？”玄奘答道：“我也不是自幼出家，也不是中年出家。我说起来，冤有天来大，仇有海样深。我父被人打死，我母却被贼人占了。我师法明长老教我在江州衙内寻我母亲。”小姐问道：“你母姓甚？”玄奘道：“我母姓殷，名唤温娇。我父姓陈，名光蕊。我小名叫做江流，法名取为玄奘。”小姐道：“温娇就是我。但你今有何凭据？”玄奘听说是他母亲，双膝跪下，哀哀大哭：“我娘若不信，见有血书、汗衫为证！”温娇接过一看，果然是真，母子相抱而哭，就叫：“我儿快去。”玄奘道：“十八年不识生身父母，今朝才见母亲，教孩儿如何割舍？”小姐道：“我儿，你火速抽身前去，刘贼若回，他必害你性命。我明日假装一病，只说先年曾许舍百双僧鞋，来你寺中还愿，那时节我有话与你说。”玄奘依言拜别。"}]}
{"conversation": [{"input": "", "output": "却说小姐自见儿子之后，心内一喜一忧，忽一日推病，茶饭不吃，卧于床上。刘洪归衙，问其缘故。小姐道：“我幼时曾许下一愿，许舍僧鞋一百双。昨五日之前，梦见个和尚，手执利刃，要索僧鞋，便觉身子不快。”刘洪道：“这些小事，何不早说？”随升堂吩咐王左衙、李右衙：江州城内百姓，每家要办僧鞋一双，暑袜一双，限五日内完纳。百姓俱依限完纳讫。小姐对刘洪道：“即僧鞋做完，这里有甚么寺院，好去还愿？”刘洪道：“这江州有个金山寺、焦山寺，听你在那个寺里去。”小姐道：“久闻金山寺好个寺院，我就往金山寺去。”刘洪即唤王、李二衙办下船只。小姐带一个心腹人同上了船，稍水将船撑开，就投金山寺去。\n却说玄奘回寺，见法明长老，把前项说了一遍，长老甚喜。次日，只见一个丫鬟先到，说夫人来寺还愿，众僧都出寺迎接。小姐径进寺门，参了菩萨，大设斋衬，唤丫鬟将僧鞋暑袜，托于盘内，来到法堂。小姐复拈心香礼拜，就教法明长老分俵与众僧去讫。玄奘见众僧散了，法堂上并无一人，他却近前跪下。小姐叫他脱了鞋袜看时，那左脚上果然少了一个小指头。当时两个又抱住而哭，双双拜谢长老养育之恩。法明道：“汝今母子相会，恐奸贼知之，可速速抽身回去，庶免其祸。”小姐道：“我儿，我与你一只香环，你径到洪州西北地方，约有一千五百里之程，那里有个万花店，当时留下婆婆张氏在那里，是你父亲生身之母。我再写一封书与你，径到唐王皇城之内，金殿左边殷开山丞相是你外公，你将我的书递与外公，叫外公奏上唐王，统领人马，擒杀此贼，与父报仇，那时才救得老娘的身子出来。我今不敢久停，诚恐贼汉怪我归迟。”玄奘悲啼，甚难割舍。小姐临行，又嘱道：“我儿紧记我的言语，火速起身，勿得耽误。”小姐便出寺登舟而去。"}]}
{"conversation": [{"input": "", "output": "玄奘哭回寺中，告过师父，即时拜别，径往洪州。来到万花店，问那店主刘小二道：“昔年有陈客官寄下一个婆婆在你店中，如今好么？”刘小二道：“他原在我店中，后来昏了眼，三四年并无店租还我。如今在南门头一个破瓦窑里，每日上街叫化度日。那客官一去许久，到如今竟无消息，不知为何？”玄奘听罢，即时问到南门头破瓦窑，寻着婆婆。婆婆道：“你声音好似我儿陈光蕊。”玄奘道：“我不是陈光蕊，我是陈光蕊的儿子，温娇小姐是我的娘。”婆婆道：“你爹娘怎么不来？”玄奘道：“我爹爹被强盗打死了，我娘被强盗霸占为妻。”婆婆道：“你怎么晓得来寻我？”玄奘道：“是我娘着我来寻婆婆。我娘有书在此，又有香环一只。”那婆婆接了书并香环，放声痛哭道：“我儿为功名到此，我只道他背义忘亲，那知他被人谋死。且喜得皇天怜念，不绝我儿之后，今日孙子来见我。”玄奘问：“婆婆的眼，如何都昏了？”婆婆道：“我因思量你父亲，终日悬望，不见他来，因此上哭得两眼都昏了。”玄奘出了窑门，向天拜告道：“念玄奘一十八岁，父母之仇，不能报复。今日领母命来寻婆婆，天若怜鉴弟子诚意，保我婆婆双眼光明。”玄奘祝罢，就进窑中，将舌尖与婆婆舔眼。须臾之间，将双眼舔开，仍复如初。婆婆觑了小和尚道：“你果是我的孙子，恰和我儿子光蕊形容无二。”婆婆又喜又悲。玄奘就领婆婆出了窑门，还到刘小二店内，将些房钱赁屋一间，与婆婆栖身，又将盘缠与婆婆道：“我此去只月余就回。”\n随即辞了婆婆，径往京城，寻到皇城东街殷丞相府上。玄奘与门上人道：“小僧是亲眷，来探相公。”门上人禀知丞相，丞相道：“我与和尚并无亲戚。”夫人道：“我昨夜梦见我女儿满堂娇来家，莫不是女婿有书信回来也。”丞相便教请小和尚来到厅上。小和尚见了丞相与夫人，哭拜在地，就怀中取出一封书来，递与丞相。丞相拆开，从头读罢，放声痛哭。夫人问道：“相公，有何事故？”丞相道：“这和尚是我与你的外甥。女婿陈光蕊被贼谋死，满堂娇被贼强占为妻。”夫人听罢，亦痛哭不止。丞相道：“夫人休得烦恼，来朝奏知主上，亲自统兵，定要与女婿报仇。”"}]}
{"conversation": [{"input": "", "output": "次早丞相入朝，启奏唐王曰：“今有臣婿状元陈光蕊，带领家小往江州赴任，被稍水刘洪打死，占女为妻，假冒臣婿，为官多年，事属异变。乞陛下立发人马，剿除贼寇。”唐王见奏大怒，就发御林军六万，着殷丞相押兵前去。丞相领旨出朝，即到教场内点了兵，径往江州进发。晓行夜宿，星落乌飞，不觉已到江州。殷丞相兵马俱在北岸下了营寨，星夜令金牌下户唤到江州同知、州判二人，丞相对他说知此事，叫他提兵相助，一同过江而去，天尚未明，就把刘洪衙门围了。刘洪正在梦中，听得火炮一响，金鼓齐鸣，众兵杀进私衙，刘洪措手不及，早被擒倒。丞相传下军令，将刘洪一干人犯，绑赴法场，令众军俱在城外安营去了。\n丞相直入衙内正厅坐下，请小姐出来相见。小姐欲待要出，又羞见父，就将绳索自缢。玄奘闻知，忙进宅内，急急将母救解，双膝跪下，对母道：“儿与外公统兵至此，与父报仇。今日贼已擒捉，母亲何故反要寻死？母亲若死，孩儿岂能存乎！”丞相亦进衙劝解。小姐道：“吾闻妇人从一而终。痛夫已被贼人所杀，岂可 颜从贼？止因遗腹在身，只得忍耻偷生。今幸儿已长大，又见老父提兵报仇，为女儿者，有何面目相见，惟有一死以报丈夫耳！”丞相道：“此非我儿以盛衰改节，皆因出乎不得已，何得为耻。”父子相抱而哭，玄奘亦哀哀不止。丞相拭泪道：“你二人且休烦恼，我今已擒捉仇贼，且去发落去来。”即起身到法场。恰好江州同知，亦差哨兵拿获水贼李彪解到。丞相大喜，就令军牢押过刘洪、李彪，每人痛打一百大棍，取了供状，招了先年不合谋死陈光蕊情由。先将李彪钉在木驴上，推去市曹，剐了千刀，枭首示众讫。把刘洪拿至洪江渡口，先年原打死陈光蕊处。丞相与小姐、玄奘三人亲到江边，望空祭奠，活剜取刘洪心肝，祭了光蕊，烧了祭文一道。\n三人望江痛哭，早已惊动水府。有巡海夜叉将祭文呈与龙王，龙王看罢，就差鳖元帅去请光蕊来到，道：“先生，恭喜，恭喜！今有先生的夫人、公子同岳丈俱在江边祭你，我今送你还魂去也。再有如意珠一颗、走盘珠二颗、绞绡十端、明珠玉带一条奉送。你今日便可夫妻父子相会也。”光蕊再三拜谢。龙王就令夜叉将光蕊送出江口还魂，夜叉领命而去。"}]}
{"conversation": [{"input": "", "output": "却说殷小姐哭奠丈夫一番，又欲将身赴水而死，慌得玄奘拚命扯住。正在仓皇之际，忽见水面上一个死尸浮出，靠近江岸之旁。小姐忙向前认看，认得是丈夫的尸首，一发嚎啕大哭不已。众人俱来观看，只见光蕊舒拳伸脚，身子渐渐展动，忽地爬将起来坐下，众人不胜惊骇。光蕊睁开眼，早见殷小姐与丈人殷丞相同着小和尚俱在身边啼哭。光蕊道：“你们为何在此？”小姐道：“因汝被贼人打死，后来妾身生下此子，幸遇金山寺长老抚养。此子大来寻我，我教他去寻外公。父亲得知，奏闻主上，统兵到此，拿住贼人。适才生取心肝，望空祭奠我夫，不知我夫怎生又得还魂？”光蕊道：“皆因我与你昔年在万花店时，买放了那尾金色鲤鱼，谁知那鲤鱼就是此处龙王。后来逆贼把我推在水中，全亏得他救我。方才又赐我还魂，送我宝物，俱在身上。更不想你生下这儿子，又得岳丈为我报仇。真是苦尽甘来，莫大之喜。”\n众官闻知，都来贺喜。丞相就令安排酒席，答谢所属官员，即日军马起程。不觉来到万花店，丞相传令众人安营。光蕊便同玄奘到刘家店来寻婆婆。那婆婆当夜得一梦，梦见枯木开花，屋后喜鹊频频喧噪，婆婆想道：“莫不是我孙儿来也？”说犹未了，只见店门外光蕊父子齐到。小和尚指道：“这不是俺婆婆。”光蕊见了老母，连忙拜倒。母子抱头痛哭一场，把上项事说了一遍。算还了小二店钱，回见丞相。丞相即令起程，将软车护送婆婆与小姐，一同到了京城。丞相进府，光蕊同小姐与婆婆、玄奘都来见了夫人。夫人不胜之喜，吩咐家僮，大排筵宴庆贺。丞相道：“今日此宴可取名为团圆会。”真正合家欢乐。\n次日早朝，唐王登殿。殷丞相出班叩首，将前后事情，备细启奏一本，并荐光蕊才可大用。唐王准奏，即命升陈萼为学士之职，随朝理政。玄奘立意安禅，送在洪福寺内修行。后来殷小姐毕竟从容自尽。玄奘自到金山寺中报答法明师父。不知后来事体若何，且听下回分解。\n第九回　袁守诚妙算无私曲 老龙王拙计犯天条\n诗曰：\n都城大国实堪观，八水周流绕四山。\n多少帝王兴此处，古来天下说长安。\n此单表陕西大国长安城，乃历代帝王建都之地。自周、秦、汉以来，三川花似锦，八水绕城流。三十六条花柳巷，七十二座管弦楼。华夷图上看，天下最为头，真是个奇胜之方。今却是大唐太宗文皇帝登基，改元龙集贞观 (87) 。此时已登极十三年，岁在己巳 (88) 。"}]}
{"conversation": [{"input": "", "output": "且不说他驾前有安邦定国的英豪，与那创业争疆的杰士。却说长安城外泾河岸边，有两个贤人：一个是渔翁，名唤张稍；一个是樵子，名唤李定。他两个是不登科的进士，能识字的山人 (89) 。一日，在长安城里，卖了肩上柴，货了篮中鲤，同入酒馆之中，吃了半酣，各携一瓶，顺泾河岸边徐步而回。张稍道：“李兄，我想那争名的，因名丧体；夺利的，为利亡身；受爵的，抱虎而眠；承恩的，袖蛇而走。算起来，还不如我们水秀山青逍遥自在，甘淡薄随缘而过。”李定道：“张兄说得有理。但只是你那水秀，不如我的山青。”张稍道：“你山青不如我的水秀。有一《蝶恋花》词为证。词曰：\n烟波万里扁舟小，静依孤篷，西施声音绕。涤虑洗心名利少，闲攀蓼穗蒹葭草。 数点沙鸥堪乐道，柳岸芦湾，妻子同欢笑。一觉安眠风浪俏，无荣无辱无烦恼。”\n李定道：“你的水秀，不如我的山青。也有个《蝶恋花》词为证。词曰：\n云林一段松花满，默听莺啼，巧舌如调管。红瘦绿肥春正暖，倏然夏至光阴转。 又值秋来容易换，黄花香，堪供玩。迅速严冬如指拈，逍遥四季无人管。”\n渔翁道：“你山青不如我水秀，受用些好物。有一《鹧鸪天》为证：\n仙乡云水足生涯，摆橹横舟便是家。活剖鲜鳞烹绿鳖，旋蒸紫蟹煮红虾。 青芦笋，水荇芽，菱角鸡头更可夸 (90) 。娇藕老莲芹叶嫩，慈菇茭白鸟英花。”\n樵夫道：“你水秀不如我山青，受用些好物。亦有一《鹧鸪天》为证：\n崔巍峻岭接天涯，草舍茅庵是我家。腌腊鸡鹅强蟹鳖，獐 兔鹿胜鱼虾。 香椿叶，黄楝芽，竹笋山茶更可夸。紫李红桃梅杏熟，甜梨酸枣木樨花。”\n渔翁道：“你山青真个不如我的水秀。又有《天仙子》一首：\n一叶小舟随所寓，万迭烟波无恐惧。垂钩撒网捉鲜鳞，没酱腻，偏有味，老妻稚子团圆会。 鱼多又货长安市，换得香醪吃个醉。蓑衣当被卧秋江，鼾鼾睡，无忧虑，不恋人间荣与贵。”\n樵子道：“你水秀还不如我的山青。也有《天仙子》一首：\n茆舍数椽山下盖 (91) ，松竹梅兰真可爱。穿林越岭觅干柴。没人怪，从我卖，或少或多凭世界。 将钱沽酒随心快，瓦钵磁瓯殊自在。酕醄醉了卧松阴，无挂碍，无利害，不管人间兴与败。”\n渔翁道：“李兄，你山中不如我水上生意快活。有一《西江月》为证：\n红蓼花繁映月，黄芦叶乱摇风。碧天清远楚江空，牵搅一潭星动 (92) 。 入网大鱼作队，吞钩小鳜成丛。得来烹煮味偏浓。笑傲江湖打哄。”\n樵夫道：“张兄，你水上还不如我山中的生意快活。亦有《西江月》为证："}]}
{"conversation": [{"input": "", "output": "樵夫道：“张兄，你水上还不如我山中的生意快活。亦有《西江月》为证：\n败叶枯藤满路，破梢老竹盈山。女萝干葛乱牵攀，折取收绳杀担。 虫蛀空心榆柳，风吹断头松楠。采来堆积备冬寒，换酒换钱从俺。”\n渔翁道：“你山中虽可比过，还不如我水秀的幽雅。有一《临江仙》为证：\n潮落旋移孤艇去，夜深罢棹歌来。蓑衣残月甚幽哉，宿鸥惊不起。天际彩云开。 困卧芦洲无个事 (93) ，三竿日上还捱。随心尽意自安排，朝臣寒待漏 (94) ，争似我宽怀？”\n樵夫道：“你水秀的幽雅，还不如我山青更幽雅。亦有《临江仙》可证：\n苍径秋高拽斧去，晚凉抬担回来。野花插鬓更奇哉，拨云寻路出，待月叫门开。 稚子山妻欣笑接 (95) ，草床木枕攲捱。蒸梨炊黍旋铺排。瓮中新酿熟，真个壮幽怀！”\n渔翁道：“这都是我两个生意，赡身的勾当，你却没有我闲时节的好处。有诗为证。诗曰：\n闲看天边白鹤飞，停舟溪畔掩苍扉。\n倚篷教子搓钓线，罢棹同妻晒网围。\n性定果然知浪静，身安自是觉风微。\n绿蓑青笠随时着 (96) ，胜挂朝中紫绶衣 (97) 。”\n樵夫道：“你那闲时又不如我的闲时好也。亦有诗为证。诗曰：\n闲观缥缈白云飞，独坐茅庵掩竹扉。\n无事训儿开卷读，有时对客把棋围。\n喜来策杖欹芳径，兴到携琴上翠微 (98) 。\n草履麻绦粗布被，心宽强似着罗衣。”\n张稍道：“李定，我两个‘真是微吟可相狎，不须檀板共金樽 (99) 。’但散道词章不为稀罕，且各联几句，看我们渔樵攀话何如？”李定道：“张兄言之最妙。请兄先吟。”\n舟停绿水烟波内，家住深山旷野中。\n偏爱溪桥春水涨，最怜岩岫晓云蒙。\n龙门鲜鲤时烹煮，虫蛀干柴日燎烘。\n钓网多般堪赡老，担绳二事可容终。\n小舟仰卧观飞雁，草径斜敧听唳鸿。\n口舌场中无我分，是非海内少吾踪。\n溪边挂晒缯如锦，石上重磨斧似锋。\n秋月晖晖常独钓，春山寂寂没人逢。\n鱼多换酒同妻饮，柴剩沽壶共子丛。\n自唱自斟随放荡，长歌长叹任颠风。\n呼兄唤弟邀舡伙，挈友携朋聚野翁。\n行令猜拳频递盏，拆牌道字漫传盅 (100) 。\n烹虾煮蟹朝朝乐，炒鸭爊鸡日日丰。\n愚妇煎茶情散诞，山妻造饭意从容。\n晓来举杖淘轻浪，日出担柴过大 (101) 。\n雨后披蓑擒活鲤，风前弄斧伐枯松。\n潜踪避世妆痴蠢，隐姓埋名作哑聋。\n张稍道：“李兄，我才僭先起句 (102) ，今到我兄也先起一联，小弟亦当续之。”\n风月佯狂山野汉，江湖寄傲老馀丁。\n清闲有分随潇洒，口舌无闻喜太平。"}]}
{"conversation": [{"input": "", "output": "风月佯狂山野汉，江湖寄傲老馀丁。\n清闲有分随潇洒，口舌无闻喜太平。\n月夜身眠茅屋稳，天昏体盖箬蓑轻。\n忘情结识松梅友，乐意相交鸥鹭盟 (103) 。\n名利心头无算计，干戈耳畔不闻声。\n随时一酌香醪酒，度日三餐野菜羹。\n两束柴薪为活计，一竿钓线是营生。\n闲呼稚子磨钢斧，静唤憨儿补旧缯。\n春到爱观杨柳绿，时融喜看荻芦青。\n夏天避暑修新竹，六月乘凉摘嫩菱。\n霜降鸡肥常日宰，重阳蟹壮及时烹。\n冬来日上还沉睡，数九天高自不蒸。\n八节山中随放性 (104) ，四时湖里任陶情 (105) 。\n采薪自有仙家兴，垂钓全无世俗形。\n门外野花香艳艳，船头绿水浪平平。\n身安不说三公位 (106) ，性定强如十里城。\n十里城高防阃令 (107) ，三公位显听宣声。\n乐山乐水真是罕，谢天谢地谢神明。\n他二人既各道词章，又相联诗句，行到那分路去处，躬身作别。张稍道：“李兄呵，途中保重，上山仔细看虎。假若有些凶险，正是‘明日街头少故人’！”李定闻言，大怒道：“你这厮惫懒 (108) ！好朋友也替得生死 (109) ，你怎么咒我？我若遇虎遭害，你必遇浪翻江！”张稍道：“我永世也不得翻江。”李定道：“‘天有不测风云，人有暂时祸福’。你怎么就保得无事？”张稍道：“李兄，你虽这等说，你还没捉摸；不若我的生意有捉摸，定不遭此等事。”李定道：“你那水面上营生，极凶极险，隐隐暗暗，有甚么捉摸？”张稍道：“你是不晓得。这长安城里，西门街上，有一个卖卦的先生。我每日送他一尾金色鲤，他就与我袖传一课。依方位百下百着。今日我又去买卦，他教我在泾河湾头东边下网，西岸抛钓，定获满载鱼虾而归。明日上城来，卖钱沽酒，再与老兄相叙。”二人从此叙别。"}]}
{"conversation": [{"input": "", "output": "这正是“路上说话，草里有人。”原来这泾河水府有一个巡水的夜叉，听见了百下百着之言，急转水晶宫，慌忙报与龙王道：“祸事了，祸事了！”龙王问：“有甚祸事？”夜叉道：“臣巡水去到河边，只听得两个渔樵攀话。相别时，言语甚是利害。那渔翁说：长安城里，西门街上，有个卖卦先生，算得最准。他每日送他鲤鱼一尾，他就袖传一课，教他百下百着。若依此等算准，却不将水族尽情打了？何以壮观水府，何以跃浪翻波，辅助大王威力？”龙王甚怒，急提了剑，就要上长安城，诛灭这卖卦的。旁边闪过龙子、龙孙、虾臣、蟹士、鲥军师、鳜少卿、鲤太宰，一齐启奏道：“大王且息怒。常言道：‘过耳之言，不可听信。’大王此去，必有云从，必有雨助，恐惊了长安黎庶，上天见责。大王隐显莫测，变化无方，但只变一秀士，到长安城内，访问一番。果有此辈，容加诛灭不迟；若无此辈，可不是妄害他人也？”龙王依奏，遂弃宝剑，也不兴云雨，出岸上摇身一变，变作一个白衣秀士。真个：\n丰姿英伟，耸壑昂霄。步履端祥，循规蹈矩。语言遵孔孟，礼貌体周文。身穿玉色罗襕服，头戴逍遥一字巾。\n上路来拽开云步，径到长安城西门大街上。只见一簇人，挤挤杂杂，闹闹哄哄，内有高谈阔论的道：“属龙的本命，属虎的相冲。寅辰巳亥，虽称合局，但只怕的是日犯岁君 (110) 。”龙王闻言，情知是那卖卜之处，走上前分开众人，望里观看。只见：\n四壁珠玑，满堂绮绣。宝鸭香无断 (111) ，磁瓶水恁清。两边罗列王维画，座上高悬鬼谷形 (112) 。端溪砚 (113) ，金烟墨，相衬着霜毫大笔；火珠林 (114) ，郭璞数 (115) ，谨对了台政新经。六爻熟谙 (116) ，八卦精通。能知天地理，善晓鬼神情。一盤子午安排定 (117) ，满腹星辰布列清 (118) 。真个那未来事，过去事，观如月镜；几家兴，几家败，鉴若神明。知凶定吉，断死言生。开谈风雨迅，下笔鬼神惊。招牌有字书名姓，神课先生袁守诚。"}]}
{"conversation": [{"input": "", "output": "此人是谁？原来是当朝钦天监台正先生袁天罡的叔父，袁守诚是也。那先生果然相貌稀奇，仪容秀丽，名扬大国，术冠长安。龙王入门来，与先生相见。礼毕，请龙上坐，童子献茶。先生问曰：“公来问何事？”龙王曰：“请卜天上阴晴事如何。”先生即袖传一课，断曰：“云迷山顶，雾罩林梢。若占雨泽，准在明朝。”龙曰：“明日甚时下雨？雨有多少尺寸？”先生道：“明日辰时布云，巳时发雷，午时下雨，未时雨足，共得水三尺三寸零四十八点。”龙王笑曰：“此言不可作戏。如是明日有雨，依你断的时辰、数目，我送课金五十两奉谢。若无雨，或不按时辰、数目，我与你实说，定要打坏你的门面，扯碎你的招牌，即时赶出长安，不许在此惑众！”先生欣然而答：“这个一定任你，请了，请了。明朝雨后来会。”\n龙王辞别，出长安，回水府。大小水神接着，问曰：“大王访那卖卦的如何？”龙王道：“有，有，有！但是一个掉嘴口 (119) 、讨春的先生 (120) 。我问他几时下雨，他就说明日下雨；问他甚么时辰，甚么雨数，他就说辰时布云，巳时发雷，午时下雨，未时雨足，得水三尺三寸零四十八点。我与他打了个赌赛：若果如他言，送他谢金五十两；如略差些，就打破他门面，赶他起身，不许在长安惑众。”众水簇笑曰：“大王是八河都总管，司雨大龙神，有雨无雨，惟大王知之，他怎敢这等胡言？那卖卦的定是输了，定是输了！”\n此时龙子、龙孙与那鱼卿、蟹士正欢笑谈此事未毕，只听得半空中叫：“泾河龙王接旨。”众抬头上看，是一个金衣力士，手擎玉帝敕旨，径投水府而来。慌得龙王整衣端肃，焚香接了旨。金衣力士回空而去。龙王谢恩，拆封看时，上写着：\n敕命八河总，驱雷掣电行。\n明朝施雨泽，普济长安城。\n旨意上时辰、数目，与那先生判断者毫发不差，唬得那龙王魂飞魄散。少顷苏醒，对众水族曰：“尘世上有此灵人，真个是能通天地理，却不输与他呵！”鲥军师奏云：“大王放心。要赢他有何难处？臣有小计，管教灭那厮的口嘴。”龙王问计，军师道：“行雨差了时辰，少些点数，就是那厮断卦不准，怕不赢他？那时捽碎招牌，赶他跑路，果何难也？”龙王依他所奏，果不担忧。"}]}
{"conversation": [{"input": "", "output": "至次日，点札风伯 (121) 、雷公、云童、电母，直至长安城九霄空上。他挨到那巳时方布云，午时发雷，未时落雨，申时雨止，却只得三尺零四十点——改了他一个时辰，克了他三寸八点。雨后发放众将班师。他又按落云头，还变作白衣秀士，到那西门里大街上，撞入袁守诚卦铺，不容分说，就把他招牌、笔、砚等一齐捽碎。那先生坐在椅上，公然不动。这龙王又轮起门板便打，骂道：“这妄言祸福的妖人，擅惑众心的泼汉！你卦又不灵，言又狂谬。说今日下雨的时辰、点数俱不相对，你还危然高坐，趁早去，饶你死罪！”守诚犹公然不惧分毫，仰面朝天冷笑道：“我不怕，我不怕！我无死罪，只怕你倒有个死罪哩！别人好瞒，只是难瞒我也。我认得你，你不是秀士，乃是泾河龙王。你违了玉帝敕旨，改了时辰，克了点数，犯了天条。你在那‘剐龙台’上，恐难免一刀，你还在此骂我？”\n龙王见说，心惊胆战，毛骨悚然。急丢了门板，整衣伏礼，向先生跪下道：“先生休怪。前言戏之耳，岂知弄假成真，果然违犯天条，奈何？望先生救我一救！不然，我死也不放你。”守诚曰：“我救你不得，只是指条生路与你投生便了。”龙曰：“愿求指教。”先生曰：“你明日午时三刻，该赴人曹官魏征处听斩。你果要性命，须当急急去告当今唐太宗皇帝方好。那魏征是唐王驾下的丞相，若是讨他个人情，方保无事。”龙王闻言，拜辞含泪而去。不觉红日西沉，太阴星上 (122) 。但见：\n烟凝山紫归鸦倦，远路行人投旅店。渡头新雁宿眭沙 (123) ，银河现，催更筹，孤村灯火光无焰。 风袅炉烟清道院，蝴蝶梦中人不见 (124) 。月移花影上栏杆，星光乱，漏声换，不觉深沉夜已半。\n这泾河龙王也不回水府，只在空中等到子时前后，收了云头，敛了雾角，径来皇宫门首。此时唐王正梦出宫门之外，步月花阴。忽然龙王变作人相，上前跪拜。口叫“陛下，救我！救我！”太宗云：“你是何人？朕当救你。”龙王云：“陛下是真龙，臣是业龙 (125) 。臣因犯了天条，该陛下贤臣人曹官魏征处斩，故来拜求，望陛下救我一救！”太宗曰：“既是魏征处斩，朕可以救你。你放心前去。”龙王欢喜，叩谢而去。\n却说那太宗梦醒后，念念在心。早已至五鼓三点，太宗设朝，聚集两班文武官员。但见那："}]}
{"conversation": [{"input": "", "output": "却说那太宗梦醒后，念念在心。早已至五鼓三点，太宗设朝，聚集两班文武官员。但见那：\n烟笼凤阙，香霭龙楼，光摇丹扆动 (126) ，云拂翠华流。君臣相契同尧舜，礼乐威严近汉周。侍臣灯，宫女扇，双双映彩；孔雀屏，麒麟殿，处处光浮。山呼万岁 (127) ，华祝千秋 (128) 。静鞭三下响 (129) ，衣冠拜冕旒。宫花灿烂天香袭，堤柳轻柔御乐讴。珍珠帘，翡翠帘，金钩高控；龙凤扇，山河扇，宝辇停留。文官英秀，武将抖擞。御道分高下，丹墀列品流。金章紫绶乘三象，地久天长万万秋。\n众官朝贺已毕，各各分班。唐王闪凤目龙睛，一一从头观看，只见那文官内是房玄龄、杜如晦、徐世 、许敬宗、王珪等，武官内是马三宝、段志贤、殷开山、程咬金、刘洪纪、胡敬德 (130) 、秦叔宝等，一个个威仪端肃，却不见魏征丞相。唐王召徐世 上殿道：“朕夜间得一怪梦，梦见一人迎面拜谒，口称是泾河龙王，犯了天条，该人曹官魏征处斩，拜告寡人救他，朕已许诺。今日班前独不见魏征，何也？”世 对曰：“此梦告准，须唤魏征来朝，陛下不要放他出门。过此一日，可救梦中之龙。”唐王大喜，即传旨，着当驾官宣魏征入朝。\n却说魏征丞相在府，夜观乾象 (131) ，正爇宝香，只闻得九霄鹤唳，却是天差仙使，捧玉帝金旨一道，着他午时三刻，梦斩泾河老龙。这丞相谢了天恩，斋戒沐浴，在府中试慧剑，运元神，故此不曾入朝。一见当驾官赍旨来宣，惶惧无任；又不敢违迟君命，只得急急整衣束带，同旨入朝，在御前叩头请罪。唐王出旨道：“赦卿无罪。”那时诸臣尚未退朝，至此，却命卷帘散朝。独留魏征，宣上金銮，召入便殿，先议论安邦之策，定国之谋。将近巳末午初时候，却命宫人，取过大棋来：“朕与贤卿对弈一局。”从嫔妃随取棋枰，铺设御案。魏征谢了恩，即与唐王对弈。\n毕竟不知胜负如何，且听下回分解。\n--------------------\n(1) 　驼鼓——即鼍鼓，战鼓。\n(2) 　叵耐——怎奈。有可恨的意思。"}]}
{"conversation": [{"input": "", "output": "(1) 　驼鼓——即鼍鼓，战鼓。\n(2) 　叵耐——怎奈。有可恨的意思。\n(3) 　二郎真君——即二郎神。历来二郎神是哪个，颇有不同说法。有说是秦孝文王时的蜀守李冰，因修水利造福人民，后世感其恩德立祠祭祀，宋代封为“广济王”。第二种说法是李冰的第二子，他在修水利时出力很多，后人纪念他，称为“二郎神”，在灌口立庙，号为“护国灵应王”，宋代奉为“惠灵侯”，这一说法似乎被比较多的人认可；还有一说是隋代嘉州太守赵昱。但《西游记》认为“灌口二郎神”是杨戟，而且还是玉皇大帝的外甥。他的庙仍然在灌口，这样，他在《西游记》中，就替代了李冰次子。而在另一部古代小说《封神演义》中，杨戟却是姜太公手下大将，帮助周武王灭纣。\n(4) 　诛六怪——二郎神除妖的故事记载颇多，但是多是李冰次子的故事。如《都江堰功小传》说：“二郎为李冰仲子，喜驰猎，与其友七人斩蛟。又假饰美女，就婚孽鳞，以入祠堂劝酒。”《封神演义》则写杨戬帮助周武王灭纣王，在梅山诛灭羊、牛、猪、狗等七个帮助纣王的妖怪。总之，二郎神的故事，在民间广为流传，说法也比较多。\n(5) 　梅山兄弟——梅山兄弟是二郎神的好朋友，帮助二郎神除妖斩怪。如《灌志文徵·李冰父子治水记》说：“二郎喜驰猎之事，奉父命而斩蛟，其友七人实助之，世传梅山七圣。”关于“七圣”，民间也有传说，灌县二王庙，旧有“七圣殿”，雕塑七人像。但这“七圣”，仍然是李家二郎的朋友；《西游记》则安在杨戟身上，只是七圣变成“六兄弟”。草头神——民间的神道，不入天上神仙的名册。\n(6) 　劈山救母——我国民间神话。《西游记》里是说的是杨戟劈开桃山救母故事。是说西汉书生杨天佑修道桃山。张仙姑下山与杨恋爱，生下一男名二郎，即杨戟；一女名三娘。玉皇大帝大怒，将张仙姑压在桃山下，惩罚她。二郎长大后，劈开桃山，救出母亲。《西游记》又说仙姑是玉皇大帝的妹妹，杨戟是玉皇大帝外甥。这也是舅甥俩不和的原因，杨二郎不上天，而且“听调不听宣”。另有一种故事是说二郎神君杨戟将思凡嫁给凡人的妹妹压在华山下，他的外甥沉香，劈开华山，救出母亲。这就是现在著名的戏曲《宝莲灯》。关于沉香救母的故事，流传更广。唐代笔记小说《广异记》，记载华岳第三女与士人同居生子的故事；宋元时《异闻总录》也记载了这个故事。到了元代，有《沉香太子劈华山》、《劈华山神香救母》等杂剧，宋元戏文有《刘锡沉香太子》剧目，这些都是《宝莲灯》故事的原型。"}]}
{"conversation": [{"input": "", "output": "(7) 　梅山七圣——注已见前。这里，书中有一个解释：“这真君领着四太尉、二将军，连本身七兄弟，出营挑战。”就是说“七圣”是梅山六兄弟加上真君本身，而成“梅山七圣”。这与《灌志文徵·李冰父子治水记》所说“其友七人实助之”的说法有差异，因为若加上真君，则是八人。可见关于“梅山七圣”，有不同传说。\n(8) 　昭惠英灵圣——所称当然是二郎神杨戟。不过“昭惠”却是李二郎的封号。李冰次子二郎因为治水功劳显赫，在灌口立庙，后人奉为“二郎神”。宋代列入国家祭祀，封为“惠灵侯”，政和中改封为“昭惠显灵真人”。《西游记》中二郎神是杨戬，却将李二郎的封号加在杨戬身上。\n(9) 　蹭蹬——磨难、倒霉。\n(10) 　真君摇身一变——《西游记》中，杨戟本领很大，也善于变化。在小说《封神演义》中，杨戟也与《西游记》的形象一样。\n(11) 　只情——尽情。\n(12) 　鹚老——秃鹫，另一意是鸬鹚。这里应指鸬鹚，因为杨戟相应地变化成“海鹤”即江鸥了。\n(13) 　淬——将烧红的铁放入水中叫淬。这里指跃进水中。\n(14) 　木木樗樗(chū)——呆呆的样子。\n(15) 　交群——禽兽交配。\n(16) 　弄喧——故弄玄虚，耍花招。\n(17) 　香火——神佛像前的香与灯火，也指供奉物品。\n(18) 　保福——保佑家庭有福的供物。\n(19) 　道祖——即太上老君。\n(20) 　锟钢——用优质赤铁炼成的钢。\n(21) 　还丹——反复炼成的金丹。道家认为这种丹药效力很大，能叫老人变壮年，死者复活，枯者变荣。\n(22) 　亡人——死人、死鬼，骂人的话。在孙悟空的眼中，人、畜、神仙都没什么不一样，所以这样骂二郎的细犬。\n(23) 　妨家长——妨，迷信的说法，因命相、时辰、方向等原因造成的灾难，叫“犯尅”，也叫“妨”。家长，指主人。\n(24) 　琵琶骨——锁骨。"}]}
{"conversation": [{"input": "", "output": "(24) 　琵琶骨——锁骨。\n(25) 　东君——太阳神，也可指春之神。屈原《九歌·东君》：“暾将出兮东方，照君槛兮扶桑。抚余马兮安躯，夜皎皎兮既明。”又，三国·魏·张辑《广雅》：“日名朱明，一名耀灵，一名东君，一名大明，亦名阳乌。”这是东君为日神的出典。东君可作春神，也有出典：旧题汉·伏胜撰，郑玄注《尚书大传》：“东方者，动方也，物之动也。何以为春？春，出也，物之出。故谓东方，春也。”(据《艺文类聚》卷三引)所以古人诗歌中、文学作品中，也将“东君”当作春神解。如辛弃疾《满江红·暮春》词：“可恨东君，把春去，春来无迹。”但在这里，东君作日神解释。\n(26) 　罔极——无边无际。\n(27) 　规箴——规劝告诫。\n(28) 　三昧火——道家说，元神、元气、元精炼成的火，叫“三昧火”。道家认为精、气、神是生命的三大元素，也是炼“内丹”的三个重要因素。\n(29) 　文武火——道家认为炼丹要讲究火候，有文烹，有武炼，叫做文武火。\n(30) 　煼(chǎo)——熏的意思。\n(31) 　侮——同捂。\n(32) 　如如——佛教术语，是《楞伽经》所说的“五法”之一。意思是诸法的理体皆不二平等，叫做“如”，彼此之诸法皆“如”，叫做“如如”。如，是理的异名。又，如如的意思又等同于“真如”，即永恒不变的意思。唐·贾岛《寄无得头陀》诗：“落涧水声来远远，当空月色自如如。”即是此意思。而在这里，“如如”的意思就是永恒不变。上面所说的混元指天地元气，太乙谓事物本原。\n(33) 　三皈五戒——皈，归依。三皈：一皈依佛、二皈依法、三皈依僧。出家人先受三皈，次受五戒。五戒：不杀生、不偷盗、不淫邪、不妄语、不饮酒。\n(34) 　太虚——空寂玄奥的境界。也可指天或宇宙。\n(35) 　心即猿猴——佛教譬喻躁动不安的心，像猿猴一样。《慈恩传》九：“守察心猿，观法实相。”《维摩经·香积佛品》：“以难化之人，心如猿猴，故以若干种法，制御其心，乃可调伏。”这里比喻悟空的心，很恰当，小说中也将“心猿”指悟空。\n(36) 　同契住双林——同契，契合，一个心思，一个样。双林，即沙桫椤双树林。传说是佛祖涅槃的地方。这树林四方各二株并生沙桫椤树。据《涅槃经》说，佛祖涅槃后，树林的树，四荣四枯。这里是说，如果悟空“万相归真从一理”，那就可以像佛祖一样，修成正果。"}]}
{"conversation": [{"input": "", "output": "(37) 　王灵官——是萨真人的弟子，道教的护法神。又传说他是玉皇大帝的御前大将。一般说来，道观中都有“灵官殿”。又因为他曾封为“玉枢火府天将”，所以王灵官又被人们视作火神。\n(38) 　亘古——自古以来。\n(39) 　摩尼珠——摩尼，梵语音译，也作牟尼。是珠宝的意思，也可作“如意宝珠”解释。\n(40) 　南无阿弥陀佛——“南无”音nā(阴平)mó(阳平)，是致敬的意思。这六字是我国佛教净土宗的“六字洪命”，意思是“归命无量寿佛”。净土宗认为常念佛名，命终后可归西天净土。阿弥陀佛是西方极乐世界的教主。\n(41) 　九天仙女——九天，意谓天上最高处，九天仙女即是天上的仙女。又，道家有女神“九天玄女”，或称“九天娘娘”，在女仙中，地位仅次于王母娘娘。据说她是圣母元君的弟子，又是黄帝的师傅。黄帝大战蚩尤，不能胜，西王母派九天玄女去帮助黄帝，打败蚩尤。不过在这里，“九天仙女”应该是指一般的天上仙女。\n(42) 　毛女——古代传说中的仙女。汉·刘向《列仙传》：“毛女，字玉姜，在华阴山中。山客、猎师，世世见之。形体生毛，自言秦始皇宫人也。秦亡，流亡入山，道士教食松叶，遂不饥寒，身轻如此。至西汉时，已百七十余年矣。”(见《太平广记》卷五十九)后来“毛女”也泛指仙女。\n(43) 　武陵源——这是关于桃花、桃子的典故。晋·陶潜《桃花源诗》并记：“晋太元中，武陵人捕鱼为业，缘溪行，忘路之远近，忽逢桃花林。夹岸数百步，中无杂树。芳草鲜美，落英缤纷。渔人甚异之，复前行，欲穷其林。林尽水源，便得一山。山有小口，仿佛有光，便舍船从口入。”桃花源是陶潜的社会理想的寄托，那里的桃林自然是人间少有的桃树林。但是比起天宫的桃树，却是不值一哂。"}]}
{"conversation": [{"input": "", "output": "(44) 　壶中日月——与“洞里乾坤”的意思一样，都指仙境。“壶中日月”有出典。晋·葛洪《神仙传》：“壶公者，不知其姓名也……时汝南有费长房者，为市掾。忽见公从远方来，入市卖药，人莫识之。卖药口不二价，治病皆愈。语买人曰：‘服此药必吐某物，某日当愈。’事无不效。其钱日收数万，便施与市中贫乏饥冻者，惟留三五十。常悬一空壶于屋上，日入之后，公跳入壶中，人莫能见，唯长房楼上见之，知非常人也。长房乃日日自扫公座前地，及供馔物，公受而不辞。如此积久，长房尤不懈，亦不敢有所求。公知长房笃信，谓房曰：‘至暮无人时更来。’长房如其言即往。公语房曰：‘见我跳入壶中时，卿便可效我跳，自当得入。’长房依言，果不觉已入。入后不复是壶，唯见仙宫世界，楼观重门阁道，公左右侍者数十人。”这个壶公原是神仙，但是常人不识，只有费长房看见他跳进壶中，才知道他来历非凡。原来进壶中就是神仙世界。此典又见于《云笈七籖》。“壶中日月”的意思就是仙界的日子。\n(45) 　寿星——即南极仙翁，道教中执掌人间生命寿夭的神仙，是一个白发老人的形象。\n(46) 　恒沙——佛教语“恒河沙数”的简略语。是说数量多得无法计算。歌颂如来佛万寿无疆。\n(47) 　三乘——即佛教。三乘是：小乘(声闻乘)、中乘(缘觉乘)、大乘(菩萨乘)。\n(48) 　九品花——即“九品莲台”的省略语。佛教净土宗认为，修行得道的人，死后去极乐世界，身坐莲花台座。莲花台座是有品级的，最高是九品莲台。这里是说佛祖身坐在九品莲台上。\n(49) 　交梨火枣——道教的两种仙果。交梨，有金木相交的意思。火枣，有阳土生物的意思。\n(50) 　唵嘛呢 —梵语宝珠莲花的译音。此六字真言，佛教密宗称“六字大明咒”，或“大明陀罗尼”。\n(51) 　试问禅关——这首词的词牌叫【苏武慢】，作者冯尊师，作品见于《鸣鹤余音》。\n(52) 　芥纳须弥——须弥，佛教传说中的大山，高三百三十六万里。这句是说佛法广大，能将这么大的须弥山藏进一粒小小的芥子里去。与上句毛吞大海的意思一样。\n(53) 　头陀——“头陀行”是佛教苦修法之一。有十二种规定，如乞食、衣三色(三种颜色的衣服)、节食、常坐不卧等。称苦修此法的僧人为“头陀”。"}]}
{"conversation": [{"input": "", "output": "(54) 　十地——佛教称修行成菩萨的十种境界，又称“十住”。入理般若名为“住”，住生功德名为“地”。这是十地的意思。对于“十地”有多种说法。大乘菩萨所说的“十地”是：欢喜地、离垢地、发光地、焰慧地、极难胜地、现前地、远行地、不动地、善慧地、法云地。除此之外，还有“声闻乘”十地、“缘觉乘”十地、“佛乘”十地等。很复杂，在此不细说。\n(55) 　四生六道——四生，佛教语，是佛教对众生四种形态的描述，即胎生、卵生、湿生、化生。六道，佛教以为众生轮回有六个去处：天道、人道、畜生道、阿修罗道、饿鬼道、地狱道。按照其善恶，报应轮回，生死升沉在这六道之中。\n(56) 　曹溪——水名，在广东曲江县境内。那里有宝林寺，是禅宗六祖慧能讲法的地方。后人称其传人为“曹溪宗”。\n(57) 　鹫岭——又称“灵山”，在印度。相传如来佛在此讲过法。\n(58) 　三宝——佛教语，指佛宝、法宝、僧宝。\n(59) 　般若——梵语音译，意思为智慧。是佛教所说能认识事物真实状态的智慧。也就是悟道。\n(60) 　殄(tiǎn)伏——剿伏。\n(61) 　舍利——舍利，梵语意译为“身骨”。又，佛死后火化结成的硬珠，称为“舍利子”。这里是说如来佛的身骨放出光芒，使得满空出现四十二道白虹。这是一种佛法的表现。《心经》说：“舍利子，是诸法空相，不生不灭，不垢不净，不增不减。”又，道教将“内丹”称为“舍利子”。见第三十一。\n(62) 　概天——概，所有，概天，诸天。\n(63) 　天竺——中国称古印度为天竺。《后汉书·西域传·天竺》：“天竺国一名身毒，在月氏之东南数千里。”\n(64) 　祇园——即“祇树给孤独园”的简称。传说佛祖在此讲过法。\n(65) 　大千——即大千世界，是佛教语三千大千世界的略称。后来人们用来称广阔无边际的世界。\n(66) 　孟秋望日——孟秋，秋季的第一个月，即七月，望日即十五日。\n(67) 　盂兰盆会——盂兰盆，梵语音译，意思是“救倒悬”。相传目连听从佛言，在农历七月十五日，备百味珍果，供养三宝，来解救他亡母在饿鬼道中所受的倒悬之苦。自从南朝梁以来，七月十五日就成为民间超度亡人的日子，那一天，请僧人做“盂兰盆会”念经祭祀。那一天的法会，规模可以很大，很热闹。孟元老《东京梦华录》曾有记载，七月十五日的前几天，集市就卖冥器，构肆乐人搬演《目连救母》杂剧。宫中也会派人、出资，祭阵亡将士。"}]}
{"conversation": [{"input": "", "output": "(68) 　五蕴楞严——五蕴，佛教语，又称“五阴”、“五众”。五蕴是：色蕴、受蕴、思蕴、行蕴、积蕴。这五蕴是佛教对人和人的意识活动的概括，是佛教研究的基本对象。楞严，即《楞严经》。\n(69) 　瑜迦之正宗——佛教多种修持的体系，总名瑜迦。\n(70) 　四德——佛教语。四德为：常德(无生灭)、乐得(寂灭永安、自在适心)、我德(真实不变、自在随意)、净德(解垢染、破烦恼)。\n(71) 　金落索——金练子。\n(72) 　八难——又叫“八无暇”。意思是要见佛、闻法，有八种障碍，需要一一克服。八难为：地狱、饿鬼、畜生、北拘卢洲(此是快乐胜地)、长寿、聋盲瘖哑、世智辩聪、佛前佛后(二佛之间无佛之处)。\n(73) 　落伽山——在今浙江东海普陀(属宁波)，相传是观音道场。\n(74) 　潮音洞——在普陀，传说观音曾在此现身。\n(75) 　旃(zhān)檀——梵文音译旃檀那的略称。即檀香木。裹旃檀的意思是用檀香木塑像。\n(76) 　弱水三千——旧题东方朔《海内十洲记》：“凤麟洲在西海之中央，地方一千五百里，洲四面有弱水绕之，鸿毛不浮，不可越也。”又，晋·干宝《搜神记》十三：“昆仑之墟，地首也，是惟帝之下都。故其外绝以弱水之深，又环以炎火之山。”弱水，是指水深而湍急难渡的河流。\n(77) 　乌戈——疑是乌弋，汉代时西域国名。\n(78) 　太岁——中国古代称木星为岁星。道教的太岁，是天界的一个凶神，也即岁星的神。民间以为太岁所在的方向不宜动土，有很多禁忌。后来文学作品中将凶恶霸道的人比作太岁。\n(79) 　三灾——佛教指刀兵、疾疫、饥馑为三灾。\n(80) 　可——疑即嗑，用牙咬。下面有“嗑风”，也同此意。\n(81) 　倒蹅门——即倒插门。男子入赘到女家。\n(82) 　本等——本分，原来的本事。\n(83) 　五荤三厌——五荤即五辛。明·李时珍《本草纲目·菜一·蒜》：“五荤即五辛，谓其辛臭昏神伐性也。炼形家以小蒜、大蒜、韭、芸苔、胡荽为五荤；道家以韭、薤、蒜、芸苔、胡荽为五荤；佛家以大蒜、小蒜、兴渠、慈葱(即葱)、茖葱(即薤)为五荤。”三厌，厌，不忍的意思。道家有三种不忍心吃的东西：天厌雁(有夫妇之伦)，地厌狗(有护主之义)、水厌乌鱼(有忠君之心)。\n(84) 　秉教伽持——依据佛家的教义，用佛力保护扶持众生。"}]}
{"conversation": [{"input": "", "output": "(84) 　秉教伽持——依据佛家的教义，用佛力保护扶持众生。\n(85) 　岁在己巳——贞观十三年应该是“岁在己亥”。这里有误。说唐太宗在贞观十三年开立科场，唐僧的父亲陈光蕊才去应试，那么唐僧出生的时间该在贞观十三年之后。怎么能在贞观初年(《西游记》说是贞观十三年，也已经错了)出发西游呢？这只是小说，经不起考证，不必计较。\n(86) 　 眼——眨眼，同“斩眼”。\n(87) 　龙集——龙指岁星；集，在。龙集即“岁在”。\n(88) 　岁在己巳——纪年有误。贞观十三年为己亥年。注已见前。\n(89) 　山人——旧称隐士或道士为“山人”。\n(90) 　鸡头——一种水生植物，即芡实，营养丰富，可以入药。\n(91) 　茆舍——茆同茅，即茅屋。\n(92) 　牵搅一潭星——用宋代秦观词《满庭芳》名句：“金钩细，丝纶慢卷，牵动一潭星。”\n(93) 　无个事——个，指使词，“这”或“那”。没啥事的意思。\n(94) 　待漏——古时百官清早准备入朝拜见天子，叫“待漏”。朝廷还设立了“待漏院”，让官员在里面休息，等候上朝。\n(95) 　稚子山妻——这是咏吟山人无烦恼、温馨的生活。陶渊明《归去来兮辞》：“乃瞻衡宇，载欣载奔。僮仆欢迎，稚子候门。”又，唐·杜甫《孟仓曹步趾领新酒酱二物满器见遗老夫》诗：“饭粝添香味，朋来有醉泥。理生那免俗，方法报山妻。”又，宋·罗大经《鹤林玉露》丙编卷四《山静日长》：“从容步山径，抚松竹，与麋犊共偃息于长林丰草间。坐弄流泉，漱齿濯足。既归竹窗下，则山妻稚子，作笋蕨，供麦饭，欣然一饱。”\n(96) 　绿蓑青笠——这里用唐·张志和词《渔父》名句：“青箬笠，绿蓑衣，斜风细雨不须归。”\n(97) 　紫绶——紫色的丝带。古代高级官员用它作服饰，或用作官印的带绶。\n(98) 　翠微——青翠掩映的山的深处。\n(99) 　“真是微吟”以下两句——这里直接引用宋代隐士林逋(公元967—1028)所作《山园小梅》二首的第一首最后两句，“真是”原作“幸有”。\n(100) 　拆牌道字——又作“拆白道字”。是一种文字游戏，将字拆开，组成字谜，让别人猜。如“女边子”是“好”字；“门中心”是“闷”字。这两例自然是最简单的。\n(101) 　大街——交通要道。原本中“街”，不押韵，据《新说西游记》改。\n(102) 　僭先——客气话。僭，意思是超越本分。"}]}
{"conversation": [{"input": "", "output": "(102) 　僭先——客气话。僭，意思是超越本分。\n(103) 　鸥鹭盟——与鸥、鹭等水鸟订盟为友，比喻隐退生活的自然快活。《列子·黄帝》说：“海上之人有好鸥鸟者，每日之海上，从鸥鸟游，鸥鸟之至者百数而不止。”后来，诗歌中常用鸥鹭盟，形容隐居山水之中的生活。\n(104) 　八节——古人以立春、立夏、立秋、立冬；春分、夏至、秋分、冬至，这八个节气为“八节”。认为“四立”是生长、收藏的开始；“二至”是寒、暑之极；“二分”是阴阳之和。是一年之中重要的节气。\n(105) 　四时——即四季。四时八节常连用。\n(106) 　三公——古代中央政权三种最高官衔的合称。历代“三公”的官衔不一样。周代的“三公”为太师、太傅、太保；汉代为：丞相(大司徒)、太尉(大司马)、御史大夫(大司空)。唐宋沿袭汉制，三公为：太尉、司徒、司空，那时就已经没有实职；明清两代沿袭周制，三公为：太师、太傅、太保，也没有实职，只是作为大臣的最高荣衔。\n(107) 　阃(kǔn)令——军令。阃，地方上将帅的衙门。\n(108) 　惫懒——刁顽的意思。\n(109) 　替得生死——生死之交的意思。\n(110) 　岁君——即太岁，是古代道教的凶神，不能冲撞。详见前注。\n(111) 　宝鸭——做成鸭子形的香炉。\n(112) 　鬼谷——即鬼谷子，战国时楚人，善于纵横捭阖之术。传说苏秦、张仪都是他的学生。\n(113) 　端溪砚——端溪在广东高要县东南，所产砚台称为“端砚”，质量最为上品。\n(114) 　火珠——又称为“火齐珠”，是一种宝珠。有人说，这是一种“石之似珠者”；又有人说火齐珠即琉璃。\n(115) 　郭璞——郭璞，晋代人，博学有才，通古文字，而且妙于阴阳算历，善卜筮。\n(116) 　六爻——爻，《易经》中组成卦的符号，一长画“——”称“阳爻”；两短画“——”称“阴爻”。每卦有六个符号，所以称为“六爻”。\n(117) 　一盘子午句——古人以“子”为正北；“午”为正南，这句是说他善看风水。\n(118) 　满腹星辰句——是说他善观天象。\n(119) 　掉嘴口——耍嘴皮子。\n(120) 　讨春——算命、打卦。\n(121) 　点札风伯——点札，调遣、指挥。风伯，风神。\n(122) 　太阴星——月亮。\n(123) 　眭沙——深沙。"}]}
{"conversation": [{"input": "", "output": "(122) 　太阴星——月亮。\n(123) 　眭沙——深沙。\n(124) 　蝴蝶梦——典出《庄子·齐物论》：“昔者庄周梦为蝴蝶，栩栩然蝴蝶也，自喻适志与，不知周也。俄然觉则蘧蘧然周也。不知周之梦为蝴蝶与？蝴蝶之梦为周与？周与蝴蝶则必有分矣，此之谓物化。”庄子梦见自己变成一只蝴蝶，也很适意。醒来后还是自己。真不知是自己做梦变成蝴蝶；还是蝴蝶做梦变成庄周。庄子想说明的是“物化”的道理，但后来人们却用“蝴蝶梦”比喻人生如梦；或者就指梦境。\n(125) 　业龙——业，原是梵语音译。佛教认为业由身、口、意三处发动，一般是指恶业。业龙，有罪的龙，造孽的龙。\n(126) 　丹扆(dānyǐ)——朱红色屏风。\n(127) 　山呼——古代对皇帝的祝颂仪式：叩头高呼“万岁”，作三次。\n(128) 　华祝——即“华封三祝”。《庄子·天地》说：尧游华(华州)，华地的封人(封人，即华州守封疆的官员)开始祝尧长寿，再次祝尧富，三次祝尧多子孙，都被尧拒绝了。尧说：“多男子则多惧，富则多事，寿则多辱。是三者非所以养德也。”这原是赞扬尧的英明贤德，但后人用“华封三祝”作为祝颂的辞句。\n(129) 　静鞭——又作“鸣鞭”。古代皇帝的仪仗。朝会时，警卫三次振响静鞭，叫人们安静。\n(130) 　胡敬德——胡敬德，应是尉迟敬德。\n(131) 　乾象——天象。"}]}
{"conversation": [{"input": "", "output": "天字卷之三\n第十回　二将军宫门镇鬼 唐太宗地府还魂\n却说太宗与魏征在便殿对弈，一递一着，摆开阵势。正合《烂柯经》云：\n博弈之道，贵乎严谨。高者在腹，下者在边，中者在角，此棋家之常法。法曰：“宁输一子，不失一先。击左则视右，攻后则瞻前。有先而后，有后而先。两生勿断，皆活勿连。阔不可太疏，密不可太促。与其恋子以求生，不若弃之而取胜；与其无事而独行，不若固之而自补。彼众我寡，先谋其生；我众彼寡，务张其势。善胜者不争，善阵者不战；善战者不败，善败者不乱。夫棋始以正合，终以奇胜。凡敌无事而自补者，有侵绝之意；弃小而不救者，有图大之心；随手而下者，无谋之人；不思而应者，取败之道。《诗》云：‘惴惴小心，如临于谷。’此之谓也。”\n诗曰：\n棋盘为地子为天，色按阴阳造化全。\n下到玄微通变处，笑夸当日烂柯仙 (1) 。\n君臣两个对弈此棋，正下到午时三刻，一盘残局未终，魏征忽然踏伏在案边，鼾鼾盹睡。太宗笑曰：“贤卿真是匡扶社稷之心劳，创立江山之力倦，所以不觉盹睡。”太宗任他睡着，更不呼唤。不多时，魏征醒来，俯伏在地道：“臣该万死！臣该万死！却才晕困，不知所为，望陛下赦臣慢君之罪！”太宗道：“卿有何慢罪？且起来，拂退残棋，与卿从新更着。”魏征谢了恩，却才拈子在手，只听得朝门外大呼小叫。原来是秦叔宝、徐茂功等，将着一个血淋的龙头，掷在帝前，启奏道：“陛下，海浅河枯曾有见，这般异事却无闻。”太宗与魏征起身道：“此物何来？”叔宝、茂功道：“千步廊南，十字街上，云端里落下这颗龙头，微臣不敢不奏。”唐王惊问魏征：“此是何说？”魏征转身叩头道：“是臣才一梦斩的。”唐王闻言大惊道：“贤卿盹睡之时，又不曾见动身动手，又无刀剑，如何却斩此龙？”魏征奏道：“主公，臣的\n身在君前，梦离陛下。身在君前对残局，合眼朦胧；梦离陛下乘瑞云，出神抖擞。那条龙在剐龙台上，被天兵将绑缚其中。是臣道：‘你犯天条，合当死罪。我奉天命，斩汝残生。’龙闻哀苦，臣抖精神。龙闻哀苦，伏爪收鳞甘受死；臣抖精神，撩衣进步举霜锋。扢扠一声刀过处，龙头因此落虚空。”\n太宗闻言，心中悲喜不一。喜者，夸奖魏征好臣，朝中有此豪杰，愁甚江山不稳？悲者，谓梦中曾许救龙，不期竟致遭诛。只得强打精神，传旨着叔宝将龙头悬挂市曹，晓谕长安黎庶。一壁厢赏了魏征，众官散讫。"}]}
{"conversation": [{"input": "", "output": "当晚回宫，心中只是忧闷：想那梦中之龙，哭啼啼哀告求生，岂知无常，难免此患。思念多时，渐觉神魂倦怠，身体不安。当夜二更时分，只听得宫门外有号泣之声，太宗愈加惊恐。正朦胧睡间，又见那泾河龙王，手提着一颗血淋淋的首级，高叫：“唐太宗！还我命来，还我命来！你昨夜满口许诺救我，怎么天明时反宣人曹官来斩我？你出来！你出来！我与你到阎君处折辨折辨。”他扯住太宗，再三嚷闹不放。太宗箝口难言，只挣得汗流遍体。正在那难分难解之时，只见正南上香云缭绕，彩雾飘飘，有一个女真人上前，将杨柳枝用手一摆，那没头的龙，悲悲啼啼，径往西北而去。原来这是观音菩萨，领佛旨上东土寻取经人，此住长安城都土地庙里，夜闻鬼泣神号，特来喝退业龙，救脱皇帝。那龙径到阴司地狱具告不题。\n却说太宗苏醒回来，只叫“有鬼！有鬼！”慌得那三宫皇后，六院嫔妃，与近侍太监，战兢兢，一夜无眠。不觉五更三点，那满朝文武多官，都在朝门外候朝。等到天明，犹不见临朝，唬得一个个惊惧踌躇。及日上三竿，方有旨意出来道：“朕心不快，众官免朝。”不觉倏五七日，众官忧惶，都正要撞门见驾问安，只见太后有旨，召医官入宫用药。众人在朝门等候讨信，少时，医官出来，众问何疾。医官道：“皇上脉气不正，虚而又数 (2) ，狂言见鬼；又诊得十动一代 (3) ，五脏无气，恐不讳 (4) ，只在七日之内矣。”众官闻言，大惊失色。\n正怆惶间，又听得太后有旨，宣徐茂功、护国公、尉迟公见驾。三公奉旨，急人到分宫楼下。拜毕，太宗正色强言道：“贤卿，寡人十九岁领兵，南征北伐，东挡西除，苦历数载，更不曾见半点邪祟，今日却反见鬼！”尉迟公道：“创立江山，杀人无数，何怕鬼乎？”太宗道：“卿是不信。朕这寝宫门外，入夜就抛砖弄瓦，鬼魅呼号，着然难处 (5) 。白日犹可，昏夜难禁。”叔宝道：“陛下宽心，今晚臣与敬德把守宫门，看有甚么鬼祟。”太宗准奏。茂功谢恩而出。当日天晚，各取披挂，他两个介胄整齐，执金瓜钺斧，在宫门外把守。好将军！你看他怎生打扮：\n头戴金盔光烁烁，身披铠甲龙鳞。护心宝镜晃祥云，狮蛮收紧扣 (6) ，绣带彩霞新。这一个凤眼朝天星斗怕，那一个环睛映电月光浮。他本是英雄豪杰旧勋臣，只落得千年称户尉，万古作门神 (7) 。"}]}
{"conversation": [{"input": "", "output": "二将侍立门旁，一夜天晚，更不曾见一点邪祟。是夜，太宗在宫，安寝无事，晓来宣二将军，重重赏 道：“朕自得疾，数日不能得睡，今夜仗二将军威势甚安。卿且请出安息安息，待晚间再一护卫。”二将谢恩而出。遂此二三夜把守俱安，只是御膳减损，病转觉重。太宗又不忍二将辛苦，又宣叔宝、敬德与房、杜诸公入宫，吩咐道：“这两日朕虽得安，却只难为秦、尉迟二将军彻夜辛苦。朕欲召巧手丹青，传二将军真容，贴于门上，免得劳他，如何？”众臣即依旨，选两个会写真的，着尉迟、秦二公依前披挂，照样画了，贴在门上。夜间也即无事。\n如此二三日，又听得后宰门，乒乒乓乓，砖瓦乱响，晓来急宣众臣曰：“连日前门幸喜无事，今夜后门又响，却不又惊杀寡人也！”茂功进前奏道：“前门不安，是敬德、叔宝护卫；后门不安，该着魏征护卫。”太宗准奏。又宣魏征今夜把守后门。征领旨，当夜结束整齐，提着那诛龙的宝剑，侍立在后宰门前，真个的好英雄也！他怎生打扮：\n熟绢青巾抹额，锦袍玉带垂腰。兜风氅袖采霜飘，压赛垒荼神貌 (8) 。 脚踏乌靴坐折，手持利刃凶骁。圆睁两眼四边瞧，那个邪神敢到？\n一夜通明，也无鬼魅。虽是前后门无事，只是身体渐重。一日，太后又传旨，召众臣商议殡殓后事。太宗又宣徐茂功，吩咐国家大事，叮嘱仿刘蜀主托孤之意。言毕，沐浴更衣，待时而已。旁闪魏征，手扯龙衣，奏道：“陛下宽心，臣有一事，管保陛下长生。”太宗道：“病势已入膏肓 (9) ，命将危矣，如何保得？”征云：“臣有书一封，进与陛下，捎去到冥司，付酆都判官崔珏。”太宗道：“崔珏是谁？”征云：“崔珏乃是太上先皇帝驾前之臣，先受兹州令，后升礼部侍郎，在日与臣八拜为交，相知甚厚。他如今已死，现在阴司做掌生死文簿的酆都判官，梦中常与臣相会。此去若将此书付与他，他念微臣薄分，必然放陛下回来。管教魂魄还阳世，定取龙颜转帝都。”太宗闻言，接在手中，笼入袖里，遂瞑目而亡。那三宫六院、皇后、嫔妃、侍长 (10) 、储君及两班文武，俱举哀戴孝，又在白虎殿上，停着梓宫不题 (11) 。\n却说太宗渺渺茫茫，魂灵径出五凤楼前，只见那御林军马，请大驾出朝采猎。太宗欣然从之，缥缈而去。行多时，人马俱无，独自个散步荒郊草野之间。正惊惶难寻道路，只见那一边，有一人高声大叫道：“大唐皇帝，往这里来，往这里来！”太宗闻言，抬头观看，只见那人："}]}
{"conversation": [{"input": "", "output": "头顶乌纱，腰围犀角 (12) 。头顶乌纱飘软带，腰围犀角显金厢。手擎牙笏凝祥霭，身着罗袍隐瑞光。脚踏一双粉底靴，登云促雾；怀揣一本生死簿，注定存亡。鬓发蓬松飘耳上，胡须飞舞绕腮旁。昔日曾为唐国相，如今掌案侍阎王。\n太宗行到那边，只见他跪拜路旁，口称：“陛下，赦臣失误远迎之罪！”太宗问曰：“你是何人？因甚事前来接拜？”那人道：“微臣半月前，在森罗殿上，见泾河鬼龙告陛下许救反诛之故，第一殿秦广大王即差鬼使催请陛下，要三曹对案 (13) 。臣已知之，故来此间候接。不期今日来迟，望乞恕罪，恕罪。”太宗道：“你姓甚名谁？是何官职？”那人道：“微臣存日，在阳曹侍先君驾前，为兹州令，后拜礼部侍郎，姓崔名珏。今在阴司，得受酆都掌案判官。”太宗大喜，近前来御手忙搀道：“先生远劳。朕驾前魏征，有书一封，正寄与先生，却好相遇。”判官谢恩，问书在何处。太宗即向袖中取出，递与崔珏。珏拜接了，拆封而看。其书曰：\n辱爱弟魏征，顿首书拜大都案契兄崔老先生台下 (14) ：忆昔交游，音容如在。倏尔数载，不闻清教，常只是遇节令设蔬品奉祭，未卜享否？又承不弃，梦中临示，始知我兄长大人高迁。奈何阴阳两隔，天各一方，不能面觌。今因我太宗文皇帝倏然而故，料是对案三曹，必然得与兄长相会。万祈俯念生日交情，方便一二，放我陛下回阳，殊为爱也。容再修谢。不尽。\n那判官看了书，满心欢喜道：“魏人曹前日梦斩老龙一事，臣已早知，甚是夸奖不尽。又蒙他早晚看顾臣的子孙，今日既有书来，陛下宽心，微臣管送陛下还阳，重登玉阙。”太宗称谢了。\n二人正说间，只见那边有一对青衣童子，执幢幡宝盖，高叫道：“阎王有请，有请。”太宗遂与崔判官并二童子举步前进。忽见一座城，城门上挂着一面大牌，上写着“幽冥地府鬼门关”七个大金字。那青衣将幢幡摇动，引太宗径入城中，顺街而走。只见那街旁边有先主李渊，先兄建成，故弟元吉，上前道：“世民来了！世民来了！”那建成、元吉就来揪打索命。太宗躲闪不及，被他扯住。幸有崔判官唤一青面獠牙鬼使，喝退了建成、元吉，太宗方得脱身而去。行不数里，见一座碧瓦楼台，真个壮丽。但见：\n飘飘万迭彩霞堆，隐隐千条红雾现。\n耿耿檐飞怪兽头，辉辉瓦迭鸳鸯片。\n门钻几路赤金钉，槛设一横白玉段。\n窗牖近光放晓烟，帘栊晃亮穿红电。\n楼台高耸接青霄，廊庑平排连宝院。\n兽鼎香云袭御衣，绛纱灯火明宫扇。\n左边猛烈摆牛头，右下峥嵘罗马面。\n接亡送鬼转金牌，引魄招魂垂素练。"}]}
{"conversation": [{"input": "", "output": "左边猛烈摆牛头，右下峥嵘罗马面。\n接亡送鬼转金牌，引魄招魂垂素练。\n唤作阴司总会门，下方阎老森罗殿。\n太宗正在外面观看，只见那壁厢环佩叮当，仙香奇异，外有两对提烛，后面却是十代阎王降阶而至。是那十代阎君：秦广王、初江王、宋帝王、仵官王、阎罗王、平等王、泰山王、都市王、卞城王、转轮王。\n十王出在森罗宝殿，控背躬身，迎迓太宗。太宗谦下，不敢前行。十王道：“陛下是阳间人王，我等是阴间鬼王，凡所当然，何须过让？”太宗道：“朕得罪麾下，岂敢论阴阳人鬼之道？”逊之不已。太宗前行，径入森罗殿上，与十王礼毕，分宾主坐定。\n约有片时，秦广王拱手而进言曰：“泾河鬼龙告陛下许救而反杀之，何也？”太宗道：“朕曾夜梦老龙求救，实是允他无事。不期他犯罪当刑，该我那人曹官魏征处斩。朕宣魏征在殿着棋，不知他一梦而斩。这是那人曹官出没神机，又是那龙王犯罪当死，岂是朕之过也？”十王闻言，伏礼道：“自那龙未生之前，南斗星死簿上已注定该遭杀于人曹之手，我等早已知之。但只是他在此折辨，定要陛下来此三曹对案，是我等将他送入轮藏 (15) ，转生去了。今又有劳陛下降临，望乞恕我催促之罪。”言毕，命掌生死簿判官：“急取簿子来，看陛下阳寿天禄该有几何。”崔判官急转司房，将天下万国国王天禄总簿，先逐一检阅。只见南赡部洲大唐太宗皇帝注定贞观一十三年。崔判官吃了一惊，急取浓墨大笔，将“一”字上添了两画，却将簿子呈上。十王从头看时，见太宗名下注定三十三年 (16) ，阎王惊问：“陛下登基多少年了？”太宗道：“朕即位，今一十三年了。”阎王道：“陛下宽心勿虑，还有二十年阳寿。此一来已是对案明白，请返本还阳。”太宗闻言，躬身称谢。十阎王差崔判官、朱太尉二人，送太宗还魂。太宗出森罗殿，又起手问十王道：“朕宫中老少安否如何？”十王道：“俱安，但恐御妹，寿似不永。”太宗又再拜启谢：“朕回阳世，无物可酬谢，惟答瓜果而已。”十王喜曰：“我处颇有东瓜、西瓜、只少南瓜。”太宗道：“朕回去即送来，即送来。”从此遂相揖而别。\n那太尉执一首引魂幡，在前引路。崔判官随后保着太宗，径出幽司。太宗举目而看，不是旧路，问判官曰：“此路差矣？”判官道。“不差。阴司里是这般，有去路，无来路。如今送陛下自‘转轮藏’出身，一则请陛下游观地府，一则教陛下转托超生。”太宗只得随他两个，引路前来。"}]}
{"conversation": [{"input": "", "output": "径行数里，忽见一座高山，阴云垂地，黑雾迷空。太宗道：“崔先生，那厢是甚么山？”判官道：“乃幽冥背阴山。”太宗悚惧道：“朕如何去得？”判官道：“陛下宽心，有臣等引领。”太宗战战兢兢，相随二人，上得山岩，抬头观看。只见：\n形多凸凹，势更崎岖。峻如蜀岭，高似庐岩。非阳世之名山。实阴司之险地。荆棘丛丛藏鬼怪，石崖磷磷隐邪魔。耳畔不闻兽鸟噪，眼前惟见鬼妖行。阴风飒飒，黑雾漫漫。阴风飒飒，是神兵口内哨来烟；黑雾漫漫，是鬼祟暗中喷出气。一望高低无景色，相看左右尽猖亡。那里山也有，峰也有，岭也有，洞也有，涧也有；只是山不生草，峰不插天，岭不行客，洞不纳云，涧不流水。岸前皆魍魉，岭下尽神魔。洞中收野鬼，涧底隐邪魂。山前山后，牛头马面乱喧呼；半掩半藏，饿鬼穷魂时对泣。催命的判官，急急忙忙传信票；追魂的太尉，吆吆喝喝趱公文。急脚子 (17) ，旋风滚滚；勾司人，黑雾纷纷。\n太宗全靠着那判官保护，过了阴山前进，又历了许多衙门，一处处俱是悲声振耳，恶怪惊心。太宗又道：“此是何处？”判官道：“此是阴山背后‘一十八层地狱’。”太宗道：“是那十八层？”判官道：“你听我说：\n吊筋狱、幽枉狱、火坑狱，寂寂寥寥，烦烦恼恼，尽皆是生前作下千般业，死后通来受罪名。酆都狱、拔舌狱、剥皮狱，哭哭啼啼，凄凄惨惨，只因不忠不孝伤天理，佛口蛇心堕此门。磨捱狱、碓捣狱、车崩狱，皮开肉绽，抹嘴咨牙，乃是瞒心昧己不公道，巧语花言暗损人。寒冰狱、脱壳狱、抽肠狱，垢面蓬头，愁眉皱眼，都是大斗小秤欺痴蠢，致使灾屯累自身。油锅狱、黑暗狱、刀山狱，战战兢兢，悲悲切切，皆因暴横欺良善，藏头缩颈苦伶仃。血池狱、阿鼻狱、秤杆狱，脱皮露骨，折臂断筋，也只为谋财害命，宰畜屠生，堕落千年难解释，沉沦永世不翻身。一个个紧缚牢拴，绳缠索绑。差些赤发鬼、黑脸鬼，长枪短剑；牛头鬼、马面鬼，铁简铜锤。只打得皱眉苦面血淋淋，叫地叫天无救应。正是：人生却莫把心欺，神鬼昭彰放过谁？善恶到头终有报，只争来早与来迟。”\n太宗听说，心中惊惨。\n进前又走不多时，见一伙鬼卒，各执幢幡，路旁跪下道：“桥梁使者来接。”判官喝令起去，上前引着太宗，从金桥而过。太宗又见那一边有一座银桥，桥上行几个忠孝贤良之辈，公平正大之人，亦有幢幡接引。那壁厢又有一桥，寒风滚滚，血浪滔滔，号泣之声不绝。太宗问道：“那座桥是何名色？”判官道：“陛下，那叫做奈河桥。若到阳间，切须传记。那桥下都是些："}]}
{"conversation": [{"input": "", "output": "奔流浩浩之水，险峻窄窄之路。俨如匹练搭长江，却似火坑浮上界。阴气逼人寒透骨，腥风扑鼻味钻心。波翻浪滚，往来并没渡人船；赤脚蓬头，出入尽皆作业鬼。桥长数里，阔只三 (18) 。高有百尺，深却千重。上无扶手栏杆，下有抢人恶怪。枷扭缠身，打上奈河险路。你看那桥边神将甚凶顽，河内孽魂真苦恼。桠杈树上，挂的是青红黄紫色丝衣；壁斗崖前，蹲的是毁骂公婆淫泼妇。铜蛇铁狗任争餐，永堕奈河无出路。”\n诗曰：\n时闻鬼哭与神号，血水浑波万丈高。\n无数牛头并马面，狰狞把守奈河桥。\n正说间，那几个桥梁使者，早已回去了。太宗心又惊惶，点头暗叹，默默悲伤，相随着判官、太尉，早过了奈河恶水，血盆苦界。前又到枉死城，只听哄哄人嚷，分明说“李世民来了！李世民来了！”太宗听叫，心惊胆战。见一伙拖腰折臂、有足无头的鬼魅上前拦住。都叫道：“还我命来！还我命来！”慌得那太宗藏藏躲躲，只叫“崔先生救我！崔先生救我！”判官道：“陛下，那些人都是那六十四处烟尘，七十二处草寇，众王子、众头目的鬼魂。尽是枉死的冤业，无收无管，不得超生，又无钱钞盘缠，都是孤寒饿鬼。陛下得些钱钞与他，我才救得哩。”太宗道：“寡人空身到此，却那里得有钱钞？”判官道：“陛下，阳间有一人，金银若干，在我这阴司里寄放。陛下可出名立一约，小判可作保，且借他一库，给散这些饿鬼，方得过去。”太宗问曰：“此人是谁？”判官道：“他是河南开封府人氏，姓相名良。他有十三库金银在此。陛下若借用过他的，到阳间还他便了。”太宗甚喜，情愿出名借用。遂立了文书与判官，借他金银一库，着太尉尽行给散。判官复吩咐道：“这些金银，汝等可均分用度，放你大唐爷爷过去。他的阳寿还早哩。我领了十王钧语，送他还魂，教他到阳间做一个‘水陆大会’，度汝等超生，再休生事。”众鬼闻言，得了金银，俱唯唯而退。判官令太尉摇动引魂幡，领太宗出离了枉死城中，奔上平阳大路，飘飘荡荡而去。\n毕竟不知从那条路出身，且听下回分解。\n第十一回　还受生唐王遵善果 度孤魂萧瑀正空门\n诗曰：\n百岁光阴似水流，一生事业等浮沤。\n昨朝面上桃花色，今日头边雪片浮。\n白蚁阵残方是幻 (19) ，子规声切早回头 (20) 。\n古来阴 能延寿，善不求怜天自周。"}]}
{"conversation": [{"input": "", "output": "白蚁阵残方是幻 (19) ，子规声切早回头 (20) 。\n古来阴 能延寿，善不求怜天自周。\n却说唐太宗随着崔判官、朱太尉，自脱了冤家债主，前进多时，却来到“六道轮回”之所 (21) 。又见那腾云的身披霞帔，受箓的腰挂金鱼。僧尼道俗，走兽飞禽，魑魅魍魉 (22) ，滔滔都奔走那轮回之下，各进其道。唐王问曰：“此意何如？”判官道：“陛下明心见性，是必记了，传与阳间人知。这唤做‘六道轮回’：行善的升化仙道，尽忠的超生贵道；行孝的再生福道，公平的还生人道；积德的转生富道，恶毒的沉沦鬼道。”唐王听说，点头叹曰：\n善哉真善哉，作善果无灾。\n善心常切切，善道大开开。\n莫教兴恶念，是必少刁乖。\n休言不报应，神鬼有安排。\n判官送唐王直至那“超生贵道门”，拜呼唐王道：“陛下呵，此间乃出头之处，小判告回，着朱太尉再送一程。”唐王谢道：“有劳先生远踄。”判官道：“陛下到阳间，千万做个‘水陆大会’，超度那无主的冤魂，切勿忘了。若是阴司里无报怨之声，阳世间方得享太平之庆。凡百不善之处，俱可一一改过。普谕世人为善，管教你后代绵长，江山永固。”唐王一一准奏，辞了崔判官，随着朱太尉，同入门来。那太尉见门里有一匹海骝马，鞍韂齐备，急请唐王上马，太尉左右扶持。马行如箭，早到了渭水河边，只见那水面上有一对金色鲤鱼在河里翻波跳斗。唐王见了心喜，兜马贪看不舍。太尉道：“陛下，趱动些，趁早赶时辰进城去也。”那唐王只管贪看，不肯前行，被太尉撮着脚，高呼道：“还不走，等甚！”扑的一声，望那渭河推下马去，却就脱了阴司，径回阳世。\n却说那唐朝驾下有徐茂功、秦叔宝、胡敬德、段志贤、马三宝、程咬金、高士廉、李世 、房玄龄、杜如晦、萧瑀、傅奕、张道源、张士衡、王珪等两班文武，俱保着那东宫太子与皇后、嫔妃、宫娥、侍长，都在那白虎殿上举哀。一壁厢议传哀诏，要晓谕天下，欲扶太子登基。时有魏征在旁道：“列位且住。不可！不可！假若惊动州县，恐生不测。且再按候一日，我主必还魂也。”下边闪上许敬宗道：“魏丞相言之甚谬。自古云：‘泼水难收，人逝不返。’你怎么还说这等虚言，惑乱人心，是何道理！”魏征道：“不瞒许先生说，下官自幼得授仙术，推算最明，管取陛下不死。”\n正讲处，只听得棺中连声大叫道：“渰杀我耶！”唬得个文官武将心慌，皇后嫔妃胆战。一个个："}]}
{"conversation": [{"input": "", "output": "正讲处，只听得棺中连声大叫道：“渰杀我耶！”唬得个文官武将心慌，皇后嫔妃胆战。一个个：\n面如秋后黄桑叶，腰似春前嫩柳条。储君脚软，难扶丧杖尽哀仪；侍长魂飞，怎戴梁冠遵孝礼 (23) ？嫔妃打跌 (24) ，彩女欹斜 (25) 。嫔妃打跌，却如狂风吹倒败芙蓉；彩女欹斜，好似骤雨冲歪娇菡萏。众臣悚惧，骨软筋麻。战战兢兢，痴痴痖痖。把一座白虎殿却像断梁桥，闹丧台就如倒塌寺。\n此时众宫人走得精光，那个敢近灵扶柩。多亏了正直的徐茂功，理烈的魏丞相，有胆量的秦琼，忒猛撞的敬德，上前来扶着棺材，叫道：“陛下有甚么放不下心处，说与我等，不要弄鬼，惊骇了眷族。”魏征道：“不是弄鬼，此乃陛下还魂也。快取器械来！”打开棺盖，果见太宗坐在里面，还叫“渰死我了！是谁救捞？”茂功等上前扶起道：“陛下苏醒莫怕，臣等都在此护驾哩。”唐王方才开眼道：“朕当好苦 (26) ：躲过阴司恶鬼难，又遭水面丧身灾。”众臣道：“陛下宽心勿惧，有甚水灾来？”唐王道：“朕骑着马，正行至渭水河边，见双头鱼戏，被朱太尉欺心，将朕推下马来，跌落河中，几乎渰死。”魏征道：“陛下鬼气尚未解。”急着太医院进安神定魄汤药，又安排粥膳。连服一二次，方才反本还原，知得人事。一计唐王死去，已三昼夜，复回阳间为君。诗曰：\n万古江山几变更，历来数代败和成。\n周秦汉晋多奇事，谁似唐王死复生？\n当日天色已晚，众臣请王归寝，各各散讫。\n次早，脱却孝衣，换了彩服，一个个红袍乌帽，一个个紫绶金章，在那朝门外等候宣召。\n却说太宗自服了安神定魄之剂，连进了数次粥汤，被众臣扶入寝室，一夜稳睡，保养精神，直至天明方起，抖擞威仪，你看他怎生打扮：\n戴一顶冲天冠，穿一领赭黄袍。系一条蓝田碧玉带，踏一对创业无忧履。貌堂堂赛过当朝，威烈烈重兴今日。好一个清平有道的大唐王，起死回生的李陛下。"}]}
{"conversation": [{"input": "", "output": "唐王上金銮宝殿，聚集两班文武，山呼已毕，依品分班。只听得传旨道：“有事出班来奏，无事退朝。”那东厢闪过徐茂功、魏征、王珪、杜如晦、房玄龄、袁天罡、李淳风、许敬宗等；西厢闪过殷开山、刘洪基、马三宝、段志贤、程咬金、秦叔宝、胡敬德、薛仁贵等。一齐上前，在白玉阶前，俯伏启奏道：“陛下前朝一梦，如何许久方觉？”太宗道：“日前接得魏征书，朕觉神魂出殿，只见羽林军请朕出猎。正行时，人马无踪，又见那先君父王与先兄弟争嚷。正难解处，见一人乌帽皂袍，乃是判官崔珏，喝退先兄弟。朕将魏征书传递与他。正看时，又见青衣者，执幢幡，引朕入内，到森罗殿上，与十代阎王叙坐。他说那泾河龙诬告我许救转杀之事，是朕将前言陈具一遍。他说已三曹对过案了，急命取生死文簿，检看我的阳寿。时有崔判官传上簿子，阎王看了道，寡人有三十三年天禄，才过得一十三年。还该我二十年阳寿，即着朱太尉、崔判官，送朕回来。朕与十王作别，允了送他瓜果谢恩。自出了森罗殿，见那阴司里，不忠不孝，非礼非义，作践五谷，明欺暗骗，大斗小秤，奸盗诈伪，淫邪欺罔之徒，受那些磨烧舂锉之苦，煎熬吊剥之刑，有千千万万，看之不足。又过着枉死城中，有无数的冤魂，尽都是六十四处烟尘的草寇，七十二处叛贼的魂灵，挡住了朕之来路。幸亏崔判官作保，借得河南相老儿的金银一库，买转鬼魂，方得前行。崔判官教朕回阳世，千万作一场‘水陆大会’，超度那无主的孤魂，将此言叮咛分别。出了那‘六道轮回’之下，有朱太尉请朕上马。飞也相似，行到渭水河边，我看见那水面上有双头鱼戏。正欢喜处，他将我撮着脚，推下水中，朕方得还魂也。”众臣闻此言，无不称贺，遂此编行传报，天下各府县官员，上表称庆不题。\n却说太宗又传旨赦天下罪人，又查狱中重犯。时有审官将刑部绞斩罪人，查有四百馀名呈上。太宗放赦回家，拜辞父母兄弟，托产与亲戚子侄，明年今日赴曹，仍领应得之罪。众犯谢恩而退。又出恤孤榜文，又查宫中老幼彩女共有三千人，出旨配军。自此，内外俱善。有诗为证，诗曰：\n大国唐王恩德洪，道过尧舜万民丰。\n死囚四百皆离狱，怨女三千放出宫。\n天下多官称上寿，朝中众宰贺元龙。\n善心一念天应佑。福荫应传十七宗。\n太宗既放宫女，出死囚已毕；又出御制榜文，遍传天下。榜曰：\n乾坤浩大，日月照鉴分明；宇宙宽洪，天地不容奸党。使心用术，果报只在今生；善布浅求，获福休言后世。千般巧计，不如本分为人；万种强徒，怎似随缘节俭。心行慈善，何须努力看经？意欲损人，空读如来一藏！"}]}
{"conversation": [{"input": "", "output": "自此时，盖天下无一人不行善者。一壁厢又出招贤榜，招人进瓜果到阴司里去；一壁厢将宝藏库金银一库，差鄂国公胡敬德上河南开封府 (27) ，访相良还债。榜张数日，有一赴命进瓜果的贤者，本是均州人 (28) ，姓刘名全，家有万贯之资。只因妻李翠莲在门首拔金钗斋僧，刘全骂了他几句，说他不遵妇道，擅出闺门。李氏忍气不过，自缢而死，撇下一双儿女年幼，昼夜悲啼。刘全又不忍见，无奈，遂舍了性命，弃了家缘，撇了儿女，情愿以死进瓜，将皇榜揭了，来见唐王。王传旨意，教他去金亭馆里，头顶一对南瓜，袖带黄钱，口噙药物。\n那刘全果服毒而死，一点魂灵，顶着瓜果，早到鬼门关上。把门的鬼使喝道：“你是甚人，敢来此处？”刘全道：“我奉大唐太宗皇帝钦差，特进瓜果与十代阎王受用的。”那鬼使欣然接引。刘全径至森罗宝殿，见了阎王，将瓜果进上道：“奉唐王旨意，远进瓜果，以谢十王宽宥之恩。”阎王大喜道：“好一个有信有德的太宗皇帝！”遂此收了瓜果。便问那进瓜的人姓名，那方人氏。刘全道：“小人是均州城民籍。姓刘名全。因妻李氏缢死，撇下儿女，无人看待，小人情愿舍家弃子，捐躯报国，特与我王进贡瓜果，谢众大王厚恩。”十王闻言，即命查勘刘全妻李氏。那鬼使速取来，在森罗殿下与刘全夫妻相会。诉罢前言，回谢十王恩宥。那阎罗却检生死簿子看时，他夫妻们都有登仙之寿，急差鬼使送回。鬼使启上道：“李翠莲归阴日久，尸首无存，魂将何附？”阎王道：“唐御妹李玉英，今该促死；你可借他尸首，教他还魂去也。”那鬼使领命，即将刘全夫妻二人还魂。带定出了阴司，那阴风绕绕，径到了长安大国，将刘全的魂灵，推入金亭馆里；将翠莲的灵魂，带进皇宫内院。只见那玉英宫主，正在花阴下，徐步绿苔而行，被鬼使扑个满怀，推倒在地，活捉了他魂；却将翠莲的魂灵，推入玉英身内。鬼使回转阴司不题。"}]}
{"conversation": [{"input": "", "output": "却说宫院中的大小侍婢，见玉英跌死，急走金銮殿，报与三宫皇后道：“宫主娘娘跌死也！”皇后大惊，随报太宗。太宗闻言，点头叹曰：“此事信有之也。朕曾问十代阎君：‘老幼安乎？’他道：‘俱安，但恐御妹寿促。’果中其言。”合宫人都来悲切，尽到花阴下看时，只见那宫主微微有气。唐王道：“莫哭！莫哭！休惊了他。”遂上前将御手扶起头来，叫道：“御妹苏醒苏醒。”那宫主忽的翻身，叫：“丈夫慢行，等我一等！”太宗道：“妹妹，是我等在此。”宫主抬头睁眼观看道：“你是谁人，敢来扯我？”太宗道：“是你皇兄、皇嫂。”宫主道：“我那里得个甚么皇兄、皇嫂！我娘家姓李，我的乳名唤做李翠莲，我丈夫姓刘名全，两口儿都是均州人氏。因为我三个月前，拔金钗在门首斋僧，我丈夫怪我擅出内门，不遵妇道，骂了我几句，是我气塞胸膛，将白绫带悬梁缢死，撇下一双儿女，昼夜悲啼。今因我丈夫蒙唐王钦差，赴阴司进瓜果，阎王怜悯，放我夫妻回来。他在前走，因我来迟，赶不上他，我绊了一跌。你等无礼！不知姓名，怎敢扯我！”太宗闻言，与众宫人道：“想是妹妹跌昏了，胡说哩。”传旨教太医院进汤药，将玉英扶入宫中。\n唐王当殿，忽有当驾官奏道：“万岁，今有进瓜果人刘全还魂，在朝门外等旨。”唐王大惊，急传旨将刘全召进，俯伏丹墀。太宗问道：“进瓜果之事何如？”刘全道：“臣顶瓜果，径至鬼门关，引上森罗殿，见了那十代阎君，将瓜果奉上，备言我王殷勤致谢之意。阎君甚喜，多多拜上我王道：‘真是个有信有德的太宗皇帝！’”唐王道：“你在阴司见些甚么来？”刘全道：“臣不曾远行，没见甚的，只闻得阎王问臣乡贯、姓名。臣将弃家舍子，因妻缢死，愿来进瓜之事，说了一遍。他急差鬼使，引过我妻，就在森罗殿下相会。一壁厢又检看死生文簿，说我夫妻都有登仙之寿，便差鬼使送回。臣在前走，我妻后行，幸得还魂。但不知妻投何所。”唐王惊问道：“那阎王可曾说你妻甚么？”刘全道：“阎王不曾说甚么，只听得鬼使说：‘李翠莲归阴日久，尸首无存。’阎王道：‘唐御妹李玉英今该促死，教翠莲即借玉英尸还魂去罢。’臣不知‘唐御妹’，是甚地方，家居何处，还未曾得去找寻哩。”"}]}
{"conversation": [{"input": "", "output": "唐王闻奏，满心欢喜，当对多官道：“朕别阎君，曾问宫中之事。他言老幼俱安，但恐御妹寿促。却才御妹玉英花阴下跌死，朕急扶看，须臾苏醒，口叫：‘丈夫慢行，等我一等！’朕只道是他跌昏了胡言。又问他详细，他说的话，与刘全一般。”魏征奏道：“御妹偶尔寿促，少苏醒即说此言，此是刘全妻借尸还魂之事。此事也有，可请宫主出来，看他有甚话说。”唐王道：“朕才命太医院去进药，不知何如。”便教妃嫔人宫去请。那宫主在里面乱嚷道：“我吃甚么药？这里那是我家！我家是清凉瓦屋，不像这个害黄病的房子 (29) ，花狸狐哨的门扇。放我出去！放我出去！”\n正嚷处，只见四五个女官，两三个太监，扶着他，直至殿上。唐王道：“你可认得你丈夫么？”玉英道：“说那里话，我两个从小儿的结发夫妻，与他生男长女，怎的不认得？”唐王叫内官搀他下去。那宫主下了宝殿，直至白玉阶前，见了刘全，一把扯住道：“丈夫，你往那里去，就不等我一等！我跌了一跤，被那些没道理的人围住我嚷，这是怎的说！”那刘全听他说的话是妻之言，视其人非妻之面，不敢相认。唐王道：“这正是山崩地裂有人见，捉生替死却难逢！”好一个有道的君王，即将御妹的妆奁、衣物、首饰，尽赏赐了刘全，就如陪嫁一般。又赐与他永免差徭的御旨，着他带领御妹回去。他夫妻两个，便在阶前谢了恩，欢欢喜喜还乡。有诗为证：\n人生人死是前缘，短短长长各有年。\n刘全进瓜回阳世，借尸还魂李翠莲。\n他两个辞了君王，径来均州城里，见旧家业儿女俱好，两口儿宣扬善果不题。"}]}
{"conversation": [{"input": "", "output": "他两个辞了君王，径来均州城里，见旧家业儿女俱好，两口儿宣扬善果不题。\n却说那尉迟公将金银一库，上河南开封府访看相良，原来卖水为活，同妻张氏在门首贩卖乌盆瓦器营生。但赚得些钱儿，只以盘缠为足，其多少斋僧布施，买金银纸锭，记库焚烧，故有此善果臻身。阳世间是一条好善的穷汉，那世里却是个积玉堆金的长者。尉迟公将金银送上他门，唬得那相公、相婆魂飞魄散；又兼有本府官员，茅舍外车马骈集，那老两口子如痴如痖，跪在地下，只是磕头礼拜。尉迟公道：“老人家请起。我虽是个钦差官，却赍着我王的金银送来还你。”他战兢兢的答道：“小的没有甚么金银放债，如何敢受这不明之财？”尉迟公道：“我也访得你是个穷汉。只是你斋僧布施，尽其所用，就买办金银纸锭，烧记阴司，阴司里有你积下的钱钞。是我太宗皇帝死去三日，还魂复生，曾在那阴司里借了你一库金银，今此照数送还与你。你可一一收下，等我好去回旨。”那相良两口儿只是朝天礼拜，那里敢受。道：“小的若受了这些金银，就死得快了。虽然是烧纸记库，此乃冥冥之事，况万岁爷爷那世里借了金银，有何凭据？我决不敢受。”尉迟公道：“陛下说，借你的东西，有崔判官作保可证。你收下罢。”相良道：“就死也是不敢受的。”\n尉迟公见他苦苦推辞，只得具本差人启奏。太宗见了本，知相良不受金银。道：“此诚为善良长者。”即传旨教敬德将金银与他修理寺院，起盖生祠，请僧作善，就当还他一般。旨意到日，敬德望阙谢恩，宣旨，众皆知之。遂将金银买到城里军民无碍的地基一段，周围有五十亩宽阔，在上兴工，起盖寺院，名“敕建相国寺”。左有相公相婆的生祠，镌碑刻石，上写着“尉迟恭监造”。即今大相国寺是也。\n工完回奏，太宗甚喜。却又聚集多官，出榜招僧，修建“水陆大会”，超度冥府孤魂。榜行天下，着各处官员推选有道的高僧，上长安做会。那消个月之期，天下多僧俱到。唐王传旨，着太史丞傅奕选举高僧，修建佛事。傅奕闻旨，即上疏止浮图，以言无佛。表曰：\n西域之法，无君臣父子，以三涂六道 (30) ，蒙诱愚蠢。追既往之罪，窥将来之福。口诵梵言，以图偷免。且生死寿夭，本诸自然；刑德威福，系之人主。今闻俗徒矫托，皆云由佛。自五帝、三王，未有佛法，君明臣忠，年祚长久。至汉明帝始立胡神，然惟西域桑门 (31) ，自传其教。实乃夷犯中国，不足为信。"}]}
{"conversation": [{"input": "", "output": "太宗闻言，遂将此表掷付群臣议之。时有宰相萧瑀，出班俯囟奏曰：“佛法兴自屡朝，弘善遏恶，冥助国家，理无废弃。佛，圣人也。非圣者无法，请置严刑。”傅奕与萧踽论辩，言：“礼本于事亲事君，而佛背亲出家，以匹夫抗天子，以继体悖所亲。萧瑀不生于空桑 (32) ，乃遵无父之敦，正所谓非孝者无亲。”萧瑀但合掌曰：“地狱之设，正为是人。”太宗召太仆卿张道源，中书令张士衡，问佛事营福，其应何如。二臣对曰：“佛在清净仁恕，果正佛空。周武帝以三教分次 (33) ：大慧禅师有赞幽远，历众供养而无不显；五祖投胎 (34) ，达摩现象 (35) 。自古以来，皆云三教至尊而不可毁，不可废。伏乞陛下圣鉴明裁。”太宗甚喜道：“卿之言合理。再有所陈者，罪之。”遂着魏征与萧瑀、张道源，邀请诸僧，选举一名有大德行者作坛主，设建道场。众皆顿首谢恩而退。自此时出了法律：但有毁僧谤佛者，断其臂。\n次日，三位朝臣，聚众僧，在那山川坛里，逐一从头查选。内中选得一名有德行的高僧。你道他是谁人？\n灵通本讳号金蝉，只为无心听佛讲。\n转托尘凡苦受磨，降生世俗遭罗网。\n投胎落地就逢凶，未出之前临恶党。\n父是海州陈状元，外公总管当朝长。\n出身命犯落江星，顺水随波逐浪泱。\n海岛金山有大缘，迁安和尚将他养。\n年方十八认亲娘，特赴京都求外长。\n总管开山调大军，洪州剿寇诛凶党。\n状元光蕊脱天罗，子父相逢堪贺奖。\n复谒当今受主恩，凌烟阁上贤名响 (36) 。\n恩官不受愿为僧，洪福沙门将道访。\n小字江流古佛儿，法名唤做陈玄奘。\n当日对众举出玄奘法师。这个人自幼为僧，出娘胎就持斋受戒。他外公见是当朝一路总管殷开山。他父亲陈光蕊中状元，官拜文渊殿大学士。一心不爱荣华，只喜修持寂灭。查得他根源又好，德行又高，千经万典无所不通，佛号仙音无般不会。当时三位引至御前，扬尘舞蹈。拜罢奏曰：“臣瑀等，蒙圣旨，选得高僧一名陈玄奘。”太宗闻其名，沉思良久道：“可是学士陈光蕊之儿玄奘否？”江流儿叩头曰：“臣正是。”太宗喜道：“果然举之不错，诚为有德行有禅心的和尚。朕赐你左僧纲，右僧纲，天下大阐都僧纲之职 (37) 。”玄奘顿首谢恩，受了大阐官爵。又赐五彩织金袈裟一件，毘卢帽一顶。教他用心再拜明僧，排次阇黎班首 (38) ；书办旨意，前赴化生寺，择定吉日良时，开演经法。"}]}
{"conversation": [{"input": "", "output": "玄奘再拜领旨而出，遂到化生寺里，聚集多僧，打造禅榻，装修功德，整理音乐。选得大小明僧共计一千二百名，分派上中下三堂。诸所佛前，物件皆齐，头头有次。选到本年九月初三日，黄道良辰，开启做七七四十九日“水陆大会”。即具表申奏，太宗及文武国戚皇亲，俱至期赴会，拈香听讲。\n毕竟不知圣意如何，且听下回分解。\n第十二回　玄奘秉诚建大会 观音显像化金蝉\n诗曰：\n龙集贞观正十三，王宣大众把经谈。\n道场开演无量法，云雾光乘大愿龛。\n御敕垂恩修上刹，金蝉脱壳化西涵。\n普施善果超沉没，秉教宣扬前后三。\n贞观十三年，岁次己亥，九月甲戌初三日，癸卯良辰。陈玄奘大阐法师，聚集一千二百名高僧，都在长安城化生寺开演诸品妙经。那皇帝早朝已毕，帅文武多官，乘凤辇龙车，出离金銮宝殿，径上寺来拈香。怎见那銮驾？真个是：\n一天瑞气，万道祥光。仁风轻淡荡，化日丽非常。千官环佩分前后，五卫旌旗列两旁。执金瓜，擎斧钺，双双对对；绛纱烛，御炉香，霭霭堂堂。龙飞凤舞，鹗荐鹰扬 (39) 。圣明天子正，忠义大臣良。介福千年过舜禹，升平万代赛尧汤。又见那曲柄伞，滚龙袍，辉光相射；玉连环，彩凤扇，瑞霭飘扬。珠冠玉带，紫绶金章。护驾军千队，扶舆将两行。这皇帝沐浴虔诚尊敬佛，皈依善果喜拈香。\n唐王大驾，早到寺前，吩咐住了音乐响器，下了车辇，引着多官拜佛拈香。三匝已毕。抬头观看，果然好座道场。但见：\n幢幡飘舞，宝盖飞辉。幢幡飘舞，凝空道道彩霞摇；宝盖飞辉，映日翩翩红电彻。世尊金象貌臻臻 (40) ，罗汉玉容威烈烈。瓶插仙花，炉焚檀降。瓶插仙花，锦树辉辉漫宝刹；炉焚檀降，香云霭霭透清霄。时新果品砌朱盘，奇样糖酥堆彩案。高僧罗列诵真经，愿拔孤魂离苦难。\n太宗文武俱各拈香，拜了佛祖金身，参了罗汉。又见那大阐都纲陈玄奘法师引众僧罗拜唐王。礼毕，分班各安禅位。法师献上济孤榜文与太宗看。榜曰：\n至德渺茫，禅宗寂灭。清净灵通，周流三界。千变万化，统摄阴阳。体用真常，无穷极矣。观彼孤魂，深宜哀愍。此是奉太宗圣命：选集诸僧，参禅讲法。大开方便门庭，广运慈悲舟楫。普济苦海群生，脱免沉疴六趣 (41) 。引归真路，普玩鸿蒙。动止无为，混成纯素。仗此良因，邀赏清都绛阙 (42) ；乘吾胜会，脱离地狱凡笼。旱登极乐任逍遥，来往西方随自在。\n诗曰：\n一炉永寿香，几卷超生箓。\n无边妙法宣，无际天恩沐。\n冤孽尽消除，孤魂皆出狱。\n愿保我邦家，清平万咸福。"}]}
{"conversation": [{"input": "", "output": "无边妙法宣，无际天恩沐。\n冤孽尽消除，孤魂皆出狱。\n愿保我邦家，清平万咸福。\n太宗看了，满心欢喜。对众僧道：“汝等秉立丹衷 (43) ，切休怠慢佛事。待后功成完备，各各福有所归，朕当重赏，决不空劳。”那一千二百僧，一齐顿首称谢。当日三斋已毕，唐王驾回。待七日正会，复请拈香。时天色将晚，各官俱退。怎见得好晚？你看那：\n万里长空淡落辉，归鸦数点下栖迟。\n满城灯火人烟静，正是禅僧入定时。\n一宿晚景题过。次早，法师又升坐，聚众诵经不题。"}]}
{"conversation": [{"input": "", "output": "满城灯火人烟静，正是禅僧入定时。\n一宿晚景题过。次早，法师又升坐，聚众诵经不题。\n却说南海普陀山观世音菩萨，自领了如来佛旨，在长安城访察取经的善人，日久未逢真实有德行者。忽闻得太宗宣扬善果，选举高僧，开建大会，又见得法师坛主，乃是江流儿和尚，正是极乐中降来的佛子，又是他原引送投胎的长老，菩萨十分欢喜，就将佛赐的宝贝，捧上长街，与木叉货卖。你道他是何宝贝？有一件锦襕异宝袈裟、九环锡杖；还有那金、紧、禁三个箍儿，密密藏收，以俟后用；只将袈裟、锡杖出卖。长安城里，有那选不中的愚僧，倒有几贯村钞 (44) 。见菩萨变化个疥癞形容，身穿破衲，赤脚光头，将袈裟捧定，艳艳生光，他上前问道：“那癞和尚，你的袈裟要卖多少价钱？”菩萨道：“袈裟价值五千两，锡仗价值二千两。”那愚僧笑道：“这两个癞和尚是疯子！是傻子！这两件粗物，就卖得七千两银子，只是除非穿上身长生不老，就得成佛作祖，也值不得这许多。拿了去，卖不成！”那菩萨更不争吵，与木叉往前又走。行够多时，来到东华门前，正撞着宰相萧瑀散朝而回，众头踏喝开街道 (45) 。那菩萨公然不避，当街上拿着袈裟，径迎着宰相。宰相勒马观看，见袈裟艳艳生光，着手下人问那卖袈裟的要价几何。菩萨道：“袈裟要五千两，锡杖要二千两。”萧瑀道：“有何好处，值这般高价？”菩萨道：“袈裟有好处，有不好处；有要钱处，有不要钱处。”萧瑀道：“何为好？何为不好？”菩萨道：“着了我袈裟，不入沉沦，不堕地狱，不遭恶毒之难，不遇虎狼之灾，便是好处；若贪淫乐祸的愚僧，不斋不戒的和尚，毁经谤佛的凡夫，难见我袈裟之面，这便是不好处。”又问道：“何为要钱，不要钱？”菩萨道：“不遵佛法，不敬三宝，强买袈裟、锡杖，定要卖他七千两，这便是要钱；若敬重三宝，见善随喜 (46) ，皈依我佛，承受得起，我将袈裟、锡杖，情愿送他，与我结个善缘，这便是不要钱。”萧瑀闻言，倍添春色，知他是个好人，即便下马，与菩萨以礼相见。口称“大法长老，恕我萧瑀之罪。我大唐皇帝十分好善，满朝的文武，无不奉行。即今起建‘水陆大会’，这袈裟正好与大都阐陈玄奘法师穿用。我和你入朝见驾去来。”"}]}
{"conversation": [{"input": "", "output": "菩萨欣然从之，拽转步，径进东华门里。黄门官转奏，蒙旨宣至宝殿。见萧瑀引着两个疥癞僧人，立于阶下，唐王问曰：“萧瑀来奏何事？”萧踽俯伏阶前道：“臣出了东华门前，偶遇二僧，乃卖袈裟与锡杖者。臣思法师玄奘可着此服，故领僧人启见。”太宗大喜，便问那袈裟价值几何。菩萨与木叉侍立阶下，更不行礼，因问袈裟之价，答道：“袈裟五千两，锡杖二千两。”太宗道：“那袈裟有何好处，就值许多？”菩萨道：\n这袈裟龙披一缕。免大鹏吞噬之灾；鹤挂一丝，得超凡入圣之妙。但坐处，有万神朝礼；凡举动，有七佛随身。\n这袈裟是冰蚕造练抽丝 (47) ，巧匠翻腾为线。仙娥织就，神女机成，方方簇幅绣花缝，片片相帮堆锦蔻 (48) 。玲珑散碎斗妆花，色亮飘光喷宝艳。穿上满身红雾绕，脱来一段彩云飞。三天门外透元光，五岳山前生宝气。重重嵌就西番莲，灼灼悬珠星斗象。四角上有夜明珠，攒顶间一颗祖母绿。虽无全照原本体，也有生光八宝攒。\n这袈裟闲时折迭，遇圣才穿。闲时折迭，千层包裹透虹霓；遇圣才穿，惊动诸天神鬼怕。上边有如意珠、摩尼珠、辟尘珠、定风珠；又有那红玛瑙、紫珊瑚、夜明珠、舍利子。偷月沁白，与日争红。条条仙气盈空，朵朵祥光捧圣。条条仙气盈空，照彻了天关；朵朵祥光捧圣，影遍了世界。照山川，惊虎豹；影海岛，动鱼龙。沿边两道销金锁，叩领连环白玉琮 (49) 。诗曰：\n三宝巍巍道可尊，四生六道尽评论。\n明心解养人天法，见性能传智慧灯。\n护体庄严金世界，身心清净玉壶冰。\n自从佛制袈裟后，万劫谁能敢断僧？\n唐王在那宝殿上闻言，十分欢喜。又问：“那和尚，九环杖有甚好处？”菩萨道：“我这锡杖，是那：\n铜镶铁造九连环，九节仙藤永驻颜。\n入手厌看青骨瘦，下山轻带白云还。\n摩呵五祖游天阙 (50) ，罗卜寻娘破地关 (51) 。\n不染红尘些子秽，喜伴神僧上玉山。”"}]}
{"conversation": [{"input": "", "output": "摩呵五祖游天阙 (50) ，罗卜寻娘破地关 (51) 。\n不染红尘些子秽，喜伴神僧上玉山。”\n唐王闻言，即命展开袈裟，从头细看，果然是件好物。道：“大法长老，实不瞒你，朕今大开善教，广种福田，见在那化生寺聚集多僧，敷演经法。内中有一个大有德行者，法名玄奘。朕买你这两件宝物，赐他受用，你端的要价几何？”菩萨闻言，与木叉合掌皈依，道声佛号，躬身上启道：“既有德行，贫僧情愿送他，决不要钱。”说罢，抽身便走。唐王急着萧瑀扯住，欠身立于殿上，问曰：“你原说袈裟五千两，锡杖二千两，你见朕要买，就不要钱，敢是说朕心倚恃君位，强要你的物件？更无此理。朕照你原价奉偿，却不可推避。”菩萨起手道：“贫僧有愿在前，原说果有敬重三宝，见善随喜，皈依我佛，不要钱，愿送与他。今见陛下明德正善，敬我佛门，况又高僧有德有行，宣扬大法，理当奉上，决不要钱。贫僧愿留下此物告回。”唐王见他这等恳恳，甚喜。随命光禄寺，大排素宴酬谢。菩萨又坚辞不受，畅然而去，依旧望都土地庙中隐避不题。\n却说太宗设午朝，着魏征赍旨，宣玄奘入朝。那法师正聚众登坛，讽经诵偈 (52) ，一闻有旨，随下坛整衣，与魏征同往见驾。太宗道：“求证善事，有劳法师，无物酬谢。早间萧瑀迎着二僧，愿送锦襕异宝袈裟一件，九环锡杖一条。今特召法师领去受用。”玄奘叩头谢恩。太宗道：“法师如不弃，可穿上与朕看看。”长老遂将袈裟抖开，披在身上，手持锡杖，侍立阶前。君臣个个欣然：诚为如来佛子。你看他：\n凛凛威颜多雅秀，佛衣可体如裁就。\n辉光艳艳满乾坤，结彩纷纷凝宇宙。\n朗朗明珠上下排，层层金线穿前后。\n兜罗四面锦沿边 (53) ，万样稀奇铺绮绣。\n八宝妆花缚钮丝，金环束领攀绒扣。\n佛天大小列高低，星象尊卑分左右。\n玄奘法师大有缘，现前此物堪承受。\n浑如极乐活阿罗 (54) ，赛过西方真觉秀。\n锡杖叮当斗九环，毘卢帽映多丰厚。\n诚为佛子不虚传，胜似菩提无诈谬。"}]}
{"conversation": [{"input": "", "output": "锡杖叮当斗九环，毘卢帽映多丰厚。\n诚为佛子不虚传，胜似菩提无诈谬。\n当时文武阶前喝彩，太宗喜之不胜。即着法师穿了袈裟，持了宝杖；又赐两队仪从，着多官送出朝门，教他上大街行道，往寺里去，就如中状元夸官的一般 (55) 。这去玄奘再拜谢恩，在那大街上，烈烈轰轰，摇摇摆摆。你看那长安城里，行商坐贾、公子王孙、墨客文人、大男小女，无不争看夸奖，俱道：“好个法师！真是个活罗汉下降，活菩萨临凡。”玄奘直至寺里，僧人下榻来迎。一见他披此袈裟，执此锡杖，都道是地藏王来了，各各皈依，侍于左右。玄奘上殿，炷香礼佛，又对众感述圣恩已毕，各归禅座。又不觉红轮西坠。正是那：\n日落烟迷草树，帝都钟鼓初鸣。叮叮三响断人行，前后街前寂静。 上刹辉煌灯火，孤村冷落无声。禅僧入定理残经，正好炼魔养性。\n光阴撚指，却当七日正会。玄奘又具表，请唐王拈香。此时善声遍满天下。太宗即排驾，率文武多官，后妃国戚，早赴寺里。那一城人，无论大小尊卑，俱诣寺听讲。当有菩萨与木叉道：“今日是水陆正会，以一七继七七，可矣了。我和你杂在众人丛中，一则看他那会何如，二则看金蝉子可有福穿我的宝贝，三则也听他讲的是那一门经法。”两人随投寺里。正是有缘得遇旧相识，般若还归本道场。入到寺里观看，真个是天朝大国，果胜娑婆 (56) ，赛过祗园舍卫，也不亚上刹招提 (57) 。那一派仙音响亮，佛号喧哗。这菩萨直至多宝台边，果然是明智金蝉之相。诗曰：\n万象澄明绝点埃，大典玄奘坐高台。\n超生孤魂暗中到，听法高流市上来。\n施物应机心路远，出生随意藏门开。\n对看讲出无量法，老幼人人放喜怀。\n又诗曰：\n因游法界讲堂中，逢见相知不俗同。\n尽说目前千万事，又谈尘劫许多功。\n法云容曳舒群岳，教网张罗满太空。\n检点人生归善念，纷纷天雨落花红。\n那法师在台上，念一会《受生度亡经》，谈一会《安邦天宝篆》，又宣一会《劝修功卷》。这菩萨近前来，拍着宝台，厉声高叫道：“那和尚，你只会谈‘小乘教法’，可会谈‘大乘’么？”玄奘闻言，心中大喜，翻身跳下台来，对菩萨起手道：“老师父，弟子失瞻，多罪。见前的盖众僧人，都讲的是‘小乘教法’，却不知‘大乘教法’如何。”菩萨道：“你这小乘教法，度不得亡者超升，只可浑俗和光而已。我有大乘佛法三藏，能超亡者升天，能度难人脱苦，能修无量寿身，能作无来无去。”"}]}
{"conversation": [{"input": "", "output": "正讲处，有那司香巡堂官急奏唐王道：“法师正讲谈妙法，被两个疥癞游僧，扯下来乱说胡话。”王令擒来，只见许多人将二僧推拥进后法堂。见了太宗，那僧人手也不起，拜也不拜，仰面道：“陛下问我何事？”唐王却认得他，道：“你是前日送袈裟的和尚？”菩萨道：“正是。”太宗道：“你既来此处听讲，只该吃些斋便了，为何与我法师乱讲，扰乱经堂，误我佛事？”菩萨道：“你那法师讲的是小乘教法，度不得亡者升天。我有大乘佛法三藏，可以度亡脱苦，寿身无坏。”太宗正色喜问道：“你那大乘佛法，在于何处？”菩萨道：“在大西天天竺国大雷音寺我佛如来处，能解百冤之结，能消无妄之灾。”太宗道：“你可记得么？”菩萨道：“我记得。”太宗大喜道：“教法师引去，请上台开讲。”\n那菩萨带了木叉，飞上高台，遂踏祥云，直至九霄，现出救苦原身，托了净瓶杨柳。左边是木叉惠岸，执着棍，抖擞精神。喜的个唐王朝天礼拜，众文武跪地焚香。满寺中僧尼道俗，士人工贾，无一人不拜祷道：“好菩萨！好菩萨！”有调为证。但见那：\n瑞霭散缤纷，祥光护法身。九霄华汉里，现出女真人。那菩萨，头上戴一顶金叶纽、翠花铺、放金光、生锐气的垂珠缨络；身上穿一领淡淡色、浅浅妆、盘金龙、飞彩凤的结素蓝袍；胸前挂一面对月明、舞清风、杂宝珠、攒翠玉的砌香环佩；腰间系一条冰蚕丝、织金边、登彩云、促瑶海的锦绣绒裙 (58) 。面前又领一个飞东洋、游普世、感恩行孝、黄毛红嘴白鹦哥；手内托着一个施恩济世的宝瓶；瓶内插着一枝洒青霄，撒大恶，扫开残雾垂杨柳。玉环穿绣扣。金莲足下深。三天许出入，这才是救苦救难观世音。\n喜的个唐太宗忘了江山；爱的那文武官失却朝礼。盖众多人，都念“南无观世音菩萨”。太宗即传旨，教巧手丹青，描下菩萨真像。旨意一声，选出个图神写圣远见高明的吴道子 (59) 。——此人即后图功臣于凌烟阁者。——当时展开妙笔，图写真形。那菩萨祥云渐远，霎时间不见了金光。只见那半空中，滴溜溜落下一张简帖，上有几句颂子，写得明白。颂曰：\n礼上大唐君，西方有妙文。程途十万八千里，大乘进殷勤。此经回上国，能超鬼出群。若有肯去者，求正果金身。"}]}
{"conversation": [{"input": "", "output": "太宗见了颂子，即命众僧：“且收胜会，待我差人取得‘大乘经’来，再秉丹诚 (60) ，从修善果。”众官无不遵依。当时在寺中问曰：“谁肯领朕旨意，上西天拜佛求经？”问不了，旁边闪过法师，帝前施礼道：“贫僧不才，愿效犬马之劳，与陛下求取真经，祈保我王江山永固。”唐王大喜，上前将御手扶起道：“法师果能尽此忠贤，不怕程途遥远，跋涉山川，朕情愿与你拜为兄弟。”玄奘顿首谢恩。唐王果是十分贤德，就去那寺里佛前，与玄奘拜了四拜，口称“御弟圣僧”。玄奘感谢不尽道：“陛下，贫僧有何德何能，敢蒙天恩眷顾如此？我这一去，定要捐躯努力，直至西天。如不到西天，不得真经，即死也不敢回国，永堕沉沦地狱。”随在佛前拈香，以此为誓。唐王甚喜，即命回銮，待选良利日辰，发牒出行，遂此驾回各散。\n玄奘亦回洪福寺里。那本寺多僧与几个徒弟，早闻取经之事，都来相见。因问：“发誓愿上西天，实否？”玄奘道：“是实。”他徒弟道：“师父呵，尝闻人言，西天路远，更多虎豹妖魔，只怕有去无回，难保身命。”玄奘道：“我已发了弘誓大愿，不取真经，永堕沉沦地狱。大抵是受王恩宠，不得不尽忠以报国耳。我此去真是渺渺茫茫，吉凶难定。”又道：“徒弟们，我去之后，或三二年，或五七年，但看那山门里松枝头向东，我即回来，不然断不回矣。”众徒将此言切切而记。"}]}
{"conversation": [{"input": "", "output": "次早，太宗设朝，聚集文武，写了取经文牒，用了通行宝印。有钦天监奏曰：“今日是人专吉星，堪宜出行远路。”唐王大喜。又见黄门官奏道：“御弟法师朝门外候旨。”随即宣上宝殿道：“御弟，今日是出行吉日。这是通关文牒。朕又有一个紫金钵盂，送你途中化斋而用。再选两个长行的从者，又银鬃白马一匹，送为远行脚力。你可就此行程。”玄奘大喜，即便谢了恩，领了物事，更无留滞之意。唐王排驾，与多官同送至关外，只见那洪福寺僧与诸徒将玄奘的冬夏衣服，俱送在关外相等。唐王见了，先教收拾行囊、马匹俱备，然后着官人执壶酌酒。太宗举爵又问曰：“御弟雅号甚称？”玄奘道：“贫僧出家人，未敢称号。”太宗道：“当时菩萨说，西天有经三藏。御弟可指经取号，号作‘三藏’何如？”玄奘又谢恩，接了御酒道：“陛下，酒乃僧家头一戒，贫僧自为人，不会饮酒。”太宗道：“今日之行，比他事不同。此乃素酒 (61) ，只饮此一杯，以尽朕奉饯之意。”三藏不敢不受。接了酒，方待要饮，只见太宗低头，将御指拾一撮尘土，弹入酒中。三藏不解其意。太宗笑道：“御弟呵，这一去，到西天，几时可回？”三藏道：“只在三年，径回上国。”太宗道：“日久年深，山遥路远，御弟可进此酒：宁恋本乡一捻土，莫爱他乡万两金。”三藏方悟捻土之意，复谢恩饮尽，辞谢出关而去。唐王驾回。\n毕竟不知此去何如，且听下回分解。\n第十三回　陷虎穴金星解厄 双叉岭伯钦留僧\n诗曰：\n大有唐王降敕封，钦差玄奘问禅宗。\n坚心磨琢寻龙穴，着意修持上鹫峰。\n边界远游多少国，云山前度万千重。\n自今别驾投西去，秉教迦持悟大空。\n却说三藏自贞观十三年九月望前三日 (62) ，蒙唐王与多官送出长安关外。一二日马不停蹄，早至法门寺。本寺住持上房长老，带领众僧有五百馀人，两边罗列，接至里面，相见献茶，茶罢进斋。斋后不觉天晚。正是那：\n影动星河近，月明无点尘。\n雁声鸣远汉，砧韵响西邻 (63) 。\n归鸟栖枯树，禅僧讲梵音。\n蒲团一榻上，坐到夜将分 (64) 。"}]}
{"conversation": [{"input": "", "output": "归鸟栖枯树，禅僧讲梵音。\n蒲团一榻上，坐到夜将分 (64) 。\n众僧们灯下议论佛门定旨，上西天取经的原由。有的说水远山高，有的说路多虎豹；有的说峻岭陡崖难度，有的说毒魔恶怪难降。三藏箝口不言，但以手指自心，点头几度。众僧们莫解其意，合掌请问道：“法师指心点头者，何也？”三藏答曰：“心生，种种魔生；心灭，种种魔灭。我弟子曾在化生寺对佛设下弘誓大愿，不由我不尽此心。这一去定要到西天见佛求经，使我们法轮回转，愿圣主皇图永固。”众僧闻得此言，人人称羡，个个宣扬，都叫一声：“忠心赤胆大阐法师！”夸赞不尽，请师入榻安寐。\n早又是竹敲残月落，鸡唱晓云生，那众僧起来，收拾茶水早斋。玄奘遂穿了袈裟，上正殿佛前礼拜，道：“弟子陈玄奘，前往西天取经，但肉眼愚迷，不识活佛真形。今愿立誓：路中逢庙烧香，遇佛拜佛，遇塔扫塔。但愿我佛慈悲，早现丈六金身，赐真经留传东土。”祝罢，回方丈进斋 (65) 。斋毕，那二从者整顿了鞍马，促趱行程 (66) 。三藏出了山门，辞别众僧。众僧不忍分别，直送有十里之遥，噙泪而返。三藏遂直西前进。正是那季秋天气。但见：\n数村木落芦花碎，几树枫杨红叶坠。路途烟雨故人稀，黄菊丽，山骨细 (67) ，水寒荷破人憔悴。 白 红蓼霜天雪，落霞孤鹜长空坠 (68) 。依稀黯淡野云飞，玄鸟去 (69) ，宾鸿至 (70) ，嘹嘹呖呖声宵碎。\n师徒们行了数日，到了巩州城。早有巩州合属官吏人等，迎接人城中。安歇一夜，次早出城前去。一路饥餐渴饮，夜住晓行。两三日，又至河州卫，此乃是大唐的山河边界。早有镇边的总兵与本处僧道，闻得是钦差御弟法师上西方见佛，无不恭敬，接至里面供给了，着僧纲请往福原寺安歇。本寺僧人，一一参见，安排晚斋。斋毕，吩咐二从者饱喂马匹，天不明就行。及鸡方鸣，随唤从者，却又惊动寺僧，整治茶汤斋供。斋罢，出离边界。\n这长老心忙，太起早了。原来此时秋深时节，鸡鸣得早，只好有四更天气。一行三人，连马四口，迎着清霜，看着明月，行有数十里远近，见一山岭，只得拨草寻路，说不尽崎岖难走，又恐怕错了路径。正疑思之间，忽然失足，三人连马都跌落坑坎之中。三藏心慌，从者胆战。却才悚惧，又闻得里面哮吼高呼，叫：“拿将来！拿将来！”只见狂风滚滚，拥出五六十个妖邪，将三藏、从者揪了上去。这法师战战兢兢的偷眼观看，上面坐的那魔王，十分凶恶。真个是：\n雄威身凛凛，猛气貌堂堂。\n电目飞光艳，雷声振四方。\n锯牙舒口外，凿齿露腮旁。"}]}
{"conversation": [{"input": "", "output": "雄威身凛凛，猛气貌堂堂。\n电目飞光艳，雷声振四方。\n锯牙舒口外，凿齿露腮旁。\n锦绣围身体，文斑裹脊梁。\n钢须稀见肉，钩爪利如霜。\n东海黄公惧 (71) ，南山白额王 (72) 。\n唬得个三藏魂飞魄散，二从者骨软筋麻。魔王喝令绑了，众妖一齐将三人用绳索绑缚。正要安排吞食，只听得外面喧哗，有人来报：“熊山君与特处士二位来也 (73) 。”三藏闻言，抬头观看，前走的是一条黑汉。你道他是怎生模样：\n雄豪多胆量，轻健夯身躯 (74) 。\n涉水惟凶力，跑林逞怒威。\n向来符吉梦 (75) ，今独露英姿。\n绿树能攀折，知寒善谕时。\n准灵惟显处，故此号山君。\n又见那后边来的是一条胖汉。你道怎生模样：\n嵯峨双角冠，端肃耸肩背。\n性服青衣稳，蹄步多迟滞。\n宗名父作牯，原号母称牸 (76) 。\n能为田者功，因名特处士。\n这两个摇摇摆摆，走入里面，慌得那魔王奔出迎接。熊山君道：“寅将军一向得意 (77) ，可贺，可贺！”特处士道：“寅将军丰姿胜常，真可喜，真可喜！”魔王道：“二公连日如何？”山君道：“惟守素耳 (78) 。”处士道：“惟随时耳 (79) 。”三个叙罢，各坐谈笑。\n只见那从者绑得痛切悲啼。那黑汉道：“此三者何来？”魔王道：“自送上门来者。”处士笑云：“可能待客否？”魔王道：“奉承，奉承！”山君道：“不可尽用，食其二留其一可也。”魔王领诺，即呼左右，将二从者剖腹剜心，剁碎其尸。将首级与心肝奉献二客，将四肢自食，其馀骨肉，分给各妖。只听得啯啅之声 (80) ，真似虎啖羊羔霎时食尽。把一个长老，几乎唬死。这才是初出长安第一场苦难。"}]}
{"conversation": [{"input": "", "output": "正怆慌之间，渐渐的东方发白，那二怪至天晓方散。俱道：“今日厚扰，容日竭诚奉酬。”方一拥而退。不一时，红日高升。三藏昏昏沉沉，也辨不得东西南北。正在那不得命处，忽然见一老叟，手持拄杖而来，走上前，用手一拂，绳索皆断。对面吹了一口气，三藏方苏，跪拜于地道：“多谢老公公搭救贫僧性命！”老叟答礼道：“你起来。你可曾疏失了甚么东西？”三藏道：“贫僧的从人，已是被怪食了。只不知行李、马匹在于何处？”老叟用杖指定道：“那厢不是一匹马，两个包袱？”三藏回头看时，果是他的物件，并不曾失落，心才略放下些。问老叟曰：“老公公，此处是甚所在？公公何由在此？”老叟道：“此是双叉岭，乃虎狼巢穴处。你为何堕此？”三藏道：“贫僧鸡鸣时出河州卫界，不料起得早了，冒霜拨露，忽失落此地。见一魔王，凶顽太甚，将贫僧与二从者绑了。又见一条黑汉，称是熊山君；一条胖汉，称是特处士；走进来，称那魔王是寅将军。他三个把我二从者吃了，天光才散。不想我是那里有这大缘大分，感得老公公来此救我？”老叟道：“处士者是个野牛精，山君者是个熊罴精，寅将军者是个老虎精。左右妖邪，尽都是山精树鬼，怪兽苍狼。只因你的本性元明 (81) ，所以吃不得你。你跟我来，引你上路。”三藏不胜感激，将包袱捎在马上，牵着缰绳，相随老叟径出了坑坎之中，走上大路。却将马拴在道旁草头上，转身拜谢那公公。那公公遂化作一阵清风，跨一只朱顶白鹤，腾空而去。只见风飘飘遗下一张简帖，书上四句颂子。颂子云：\n吾乃西天太白星，特来搭救汝生灵。\n前行自有神徒助，莫为艰难报怨经。\n三藏看了，对天礼拜道：“多谢金星，度脱此难。”拜毕，牵了马匹，独自个孤孤凄凄，往前苦进。这岭上真个是：\n寒飒飒雨林风，响潺潺涧下水。香馥馥野花开，密丛丛乱石磊。闹嚷嚷鹿与猿，一队队獐和麂。喧杂杂鸟声多，静悄悄人事靡。那长老战兢兢心不宁，这马儿力怯怯蹄难举。"}]}
{"conversation": [{"input": "", "output": "三藏舍身拚命上了那峻岭之间，行经半日，更不见个人烟村舍。一则腹中饥了，二则路又不平。正在危急之际，只见前面有两只猛虎咆哮，后边有几条长蛇盘绕。左有毒虫，右有怪兽，三藏孤身无策，只得放下身心，听天所命。又无奈那马腰软蹄弯，便屎俱下伏倒在地，打又打不起，牵又牵不动。苦得个法师衬身无地 (82) ，真个有万分凄楚，已自分必死，莫可奈何。却说他那有灾迍却有救应。正在那不得命处，忽然见毒虫奔走，妖兽飞逃，猛虎潜踪，长蛇隐迹。三藏抬头看时，只见一人，手执钢叉，腰悬弓箭，自那山坡前转出，果然是一条好汉。你看他：\n头上戴一顶艾叶花斑豹皮帽，身上穿一领羊绒织锦叵罗衣：腰间束一条狮蛮带，脚下 一对麂皮靴。环眼圆睛如吊客 (83) ，圈须乱扰似河魁 (84) 。悬一囊毒药弓矢，拿一杆点钢大叉。雷声震破山虫胆，勇猛惊残野雉魂。\n三藏见他来得渐近，跪在路旁，合掌高叫道：“大王救命！大王救命！”那条汉到边前，放下钢叉，用手搀起道：“长老休怕。我不是歹人，我是这山中的猎户，姓刘名伯钦，绰号‘镇山太保’ (85) 。我才自来，要寻两只山虫食用，不期遇着你，多有冲撞。”三藏道：“贫僧是大唐驾下钦差往西天拜佛求经的和尚。适间来到此处，遇着些狼虎蛇虫，四边围绕不能前进。忽见太保来，众兽皆走，救了贫僧性命，多谢！多谢！”伯钦道：“我在这里住人，专倚打些狼虎为生，捉些蛇虫过活，故此众兽怕我走了。你既是唐朝来的，与我都是乡里。此间还是大唐的地界，我也是唐朝的百姓，我和你同食皇王的水土，诚然是一国之人。你休怕，跟我来，到我舍下歇马，明朝我送你上路。”三藏闻言，满心欢喜。谢了伯钦，牵马随行。\n过了山坡，又听得呼呼风响。伯钦道：“长老休走，坐在此间。风响处，是个山猫来了。等我拿他家去管待你。”三藏见说，又胆战心惊，不敢举步。那太保执了钢叉，拽开步，迎将上去。只见一只斑斓虎，对面撞见。他看见伯钦，急回头就走。这太保霹雳一声咄道：“那业畜！那里走！”那虎见赶得急，转身轮爪扑来。这太保三股叉举手迎敌，唬得个三藏软瘫在草地。这和尚自出娘肚皮，那曾见这样凶险的勾当！太保与那虎在那山坡下，人虎相持，果是一场好斗。但见："}]}
{"conversation": [{"input": "", "output": "怒气纷纷，狂风滚滚。怒气纷纷，太保冲冠多膂力 (86) ；狂风滚滚，斑彪逞势喷红尘 (87) 。那一个张牙舞爪，这一个转步回身。三股叉擎天晃日，千花尾扰雾飞云。这一个当胸乱刺，那一个劈面来吞。闪过的再生人道，撞着的定见阎君。只听得那斑彪哮吼，太保声狠。斑彪哮吼，振裂山川惊鸟兽；太保声哏，喝开天府现星辰。那一个金睛怒出，这一个壮胆生嗔。可爱镇山刘太保，堪夸据地兽之君。人虎贪生争胜负，些儿有慢丧三魂。\n他两个斗了有一个时辰，只见那虎爪慢腰松，被太保举叉平胸刺倒。可怜呵，钢叉尖穿透心肝，霎时间血流满地。揪着耳朵，拖上路来。好男子！气不连喘，面不改色，对三藏道：“造化，造化！这只山猫，够长老食用几日。”三藏夸赞不尽道：“太保真山神也！”伯钦道：“有何本事，敢劳过奖？这个是长老的洪福。去来！赶早儿剥了皮，煮些肉管待你也。”他一只手执着叉，一只手拖着虎，在前引路。三藏牵着马，随后而行。迤 行过山坡，忽见一座山庄。那门前真个是：\n参天古树，漫路荒藤。万壑风尘冷，千崖气象奇。一径野花香袭体，数竿幽竹绿依依。草门楼篱笆院，堪描堪画；石板桥白土壁，真乐真稀。秋容萧索，爽气孤高。道傍黄叶落，岭上白云飘。疏林内山禽聒聒，庄门外细犬嘹嘹。\n伯钦到了门首，将死虎掷下，叫：“小的们何在？”只见走出三四个家僮，都是怪形恶相之类，上前拖拖拉拉，把只虎扛将进去。伯钦吩咐教：“赶早剥了皮，安排将来待客。”复回头迎接三藏进内，彼此相见。三藏又拜谢伯钦厚恩，怜悯救命。伯钦道：“同乡之人，何劳致谢。”坐定茶罢，有一老妪，领着一个媳妇，对三藏进礼。伯钦道：“此是家母、小妻。”三藏道：“请令堂上坐，贫僧奉拜。”老妪道：“长老远客，各请自珍，不劳拜罢。”伯钦道：“母亲呵，他是唐王驾下，差往西天见佛求经者。适间在岭头上遇着孩儿，孩儿念一国之人，请他来家歇马，明日送他上路。”老妪闻言，十分欢喜道：“好，好，好！就是请他，不得这般恰好。明日你父亲周忌，就浼长老做些好事，念卷经文，到后日送他去罢。”这刘伯钦，虽是一个杀虎手，镇山的太保，他却有些孝顺之心。闻得母言，就要安排香纸，留住三藏。"}]}
{"conversation": [{"input": "", "output": "说话间，不觉的天色将晚。小的们排开桌凳，拿几盘烂熟虎肉，热腾腾的放在上面。伯钦请三藏权用，再另办饭。三藏合掌当胸道：“善哉！贫僧不瞒太保说，自出娘胎就做和尚，更不晓得吃荤。”伯钦闻得此说，沉吟了半晌道：“长老，寒家历代以来，不晓得吃素。就是有些竹笋，采些木耳，寻些干菜，做些豆腐，也都是獐鹿虎豹的油煎，却无甚素处。有两眼锅灶，也都是油腻透了，这等奈何？反是我请长老的不是。”三藏道：“太保不必多心，请自受用。我贫僧就是三五日不吃饭，也可忍饿，只是不敢破了斋戒。”伯钦道：“倘或饿死，却如之何？”三藏道：“感得太保天恩，搭救出虎狼丛里，就是饿死，也强如喂虎。”伯钦的母亲闻说，叫道：“孩儿不要与长老闲讲，我自有素物，可以管待。”伯钦道：“素物何来？”母亲道：“你莫管我，我自有素的。”叫媳妇将小锅取下，着火烧了油腻，刷了又刷，洗了又洗，却仍安在灶上。先烧半锅滚水别用，却又将些山地榆叶子着水煎作茶汤；然后将些黄粱粟米，煮起饭来，又把些干菜煮熟，盛了两碗，拿出来铺在桌上。老母对着三藏道：“长老请斋。这是老身与儿妇，亲自动手整理的些极洁极净的茶饭。”三藏下来谢了，方才上坐。那伯钦另设一处，铺排些没盐没酱的老虎肉、香獐肉、蟒蛇肉、狐狸肉、兔肉，点剁鹿肉干巴，满盘满碗的，陪着三藏吃斋。方坐下，心欲举箸，只见三藏合掌诵经，唬得个伯钦不敢动箸，急起身立在旁边。三藏念不数句，却教“请斋”。伯钦道：“你是个念短头经的和尚？”三藏道：“此非是经，乃是一卷揭斋之咒。”伯钦道：“你们出家人，偏有许多计较，吃饭便也念诵念诵。”\n吃了斋饭，收了盘碗，渐渐天晚，伯钦引着三藏出中宅，到后边走走。穿过夹道，有一座草亭，推开门入到里面，只见那四壁上挂几张强弓硬弩，插几壶箭，过梁上搭两块血腥的虎皮，墙根头插着许多枪刀叉棒，正中间设两张坐器。伯钦请三藏坐坐。三藏见这般凶险腌脏，不敢久坐，遂出了草亭。又往后再行，是一座大园子，却看不尽那丛丛菊蕊堆黄，树树枫杨挂赤。又见呼的一声，跑出十来只肥鹿，一大阵黄獐，见了人呢呢痴痴 (88) ，更不恐惧。三藏道：“这獐鹿想是太保养家了的？”伯钦道：“似你那长安城中人家，有钱的集财宝，有庄的集聚稻粮；似我们这打猎的，只得聚养些野兽，备天阴耳。”他两个说话闲行，不觉黄昏，复转前宅安歇。"}]}
{"conversation": [{"input": "", "output": "次早，那合家老小都起来，就整素斋管待长老，请开启念经。这长老净了手，同太保家堂前拈了香，拜了家堂，三藏方敲响木鱼，先念了净口业的真言，又念了净身心的神咒，然后开《度亡经》一卷。诵毕，伯钦又请写荐亡疏一道，再开念《金刚经》、《观音经》，一一朗音高诵。诵毕，吃了午斋，又念《法华经》、《弥陀经》，各诵几卷。又念一卷《孔雀经》，及谈苾蒭洗业的故事 (89) 。早又天晚，献过了种种香火，化了众神纸马，烧了荐亡文疏，佛事已毕，又各安寝。\n却说那伯钦的父亲之灵，超荐得脱沉沦，鬼魂儿早来到东家宅内，托一梦与合宅长幼道：“我在阴司里苦难难脱，日久不得超生。今幸得圣僧念了经卷，消了我的罪业，阎王差人送我上中华富地，长者人家托生去了。你们可好生谢送长老，不要怠慢，不要怠慢。我去也。”这才是：万法庄严端有意，荐亡离苦出沉沦。那合家儿梦醒，又早太阳东上。伯钦的娘子道：“太保，我今夜梦见公公来家，说他在阴司苦难难脱，日久不得超生。今幸得圣僧念了经卷，消了他的罪业，阎王差人送他上中华富地，长者人家托生去，教我们好生谢那长老，不得怠慢。他说罢，径出门徉徜去了。我们叫他不应，留他不住，醒来却是一梦。”伯钦道：“我也是那等一梦，与你一般。我们起去对母亲说去。”他两口子正欲去说，只见老母叫道：“伯钦孩儿，你来，我与你说话。”二人至前，老母坐在床上道：“儿呵，我今夜得了个喜梦，梦见你父亲来家说，多亏了长老超度，已消了罪业，上中华富地长者家去托生。”夫妻们俱呵呵大笑道：“我与媳妇皆有此梦，正来告禀，不期母亲呼唤，也是此梦。”遂叫一家大小起来，安排谢意，替他收拾马匹，都至前拜谢道：“多谢长老超荐我亡父脱难超生，报答不尽！”三藏道：“贫僧有何能处，敢劳致谢？”\n伯钦把三口儿的梦话，对三藏陈诉一遍，三藏也喜。早供给了素斋，又具白银一两为谢。三藏分文不受。一家儿又恳恳拜央，三藏毕竟分文未受，但道：“是你肯发慈悲送我一程，足感至爱。”伯钦与母妻无奈，急做了些粗面烧饼干粮，叫伯钦远送。三藏欢喜收纳。太保领了母命，又唤两三个家僮，各带捕猎的器械，同上大路。看不尽那山中野景，岭上风光。"}]}
{"conversation": [{"input": "", "output": "行经半日，只见对面处，有一座大山，真个是高接青霄，崔巍险峻。三藏不一时，到了边前。那太保登此山如行平地。正走到半山之中，伯钦回身立于路下道：“长老，你自前进，我却告回。”三藏闻言，滚鞍下马道：“千万敢劳太保再送一程！”伯钦道：“长老不知，此山唤做两界山。东半边属我大唐所管，西半边乃是鞑靼的地界。那厢狼虎不伏我降，我却也不能过界，故此告回，你自去罢。”三藏心惊，轮开手牵衣执袂，滴泪难分。正在那叮咛拜别之际，只听得山脚下叫喊如雷道：“我师父来也！我师父来也！”唬得个三藏痴呆，伯钦打挣。\n毕竟不知是甚人叫喊，且听下回分解。\n第十四回　心猿归正 六贼无踪 (90) \n诗曰：\n佛即心兮心即佛，心佛从来皆要物。\n若知无物又无心，便是真如法身佛。\n法身佛，没模样，一颗圆光涵万象。\n无体之体即真体，无相之相即实相。\n非色非空非不空，不来不向不回向。\n无异无同无有无，难舍难取难听望。\n内外灵光到处同，一佛国在一沙中。\n一粒沙含大千界，一个身心万个同。\n知之须会无心诀，不染不滞为净业。\n善恶千端无所为，便是南无释迦叶。\n却说那刘伯钦与唐三藏惊惊慌慌，又闻得叫声“师父来也”。众家僮道：“这叫的必是那山脚下石匣中老猿。”太保道：“是他，是他。”三藏问：“是甚么老猿？”太保道：“这山旧名五行山，因我大唐王征西定国，改名两界山。先年间曾闻得老人家说：‘王莽篡汉之时，天降此山，下压着一个神猴，不怕寒暑，不吃饮食，自有土神监押，教他饥餐铁丸，渴饮铜汁。自昔到今，冻饿不死。’这叫必定是他。长老莫怕，我每下山去看来。”三藏只得依从，牵马下山。行不数里，只见那石匣之间果有一猴，露着头，伸着手，乱招手道：“师父，你怎么此时才来？来得好，来得好！救我出来，我保你上西天去也。”这长老近前细看，你道他是怎生模样：\n尖嘴缩腮，金睛火眼。头上堆苔藓，耳中生薜萝。鬓边少发多青草，颔下无须有绿莎。眉间土，鼻凹泥，十分狼狈；指头粗，手掌厚，尘垢馀多。还喜得眼睛转动，喉舌声和。语言虽利便，身体莫能那 (91) 。正是五百年前孙大圣，今朝难满脱天罗。"}]}
{"conversation": [{"input": "", "output": "刘太保诚然胆大，走上前来，与他拔去了鬓边草，颔下莎，问道：“你有甚么说话？”那猴道：“我没话说，教那个师父上来，我问他一问。”三藏道：“你问我甚么？”那猴道：“你可是东土大王差往西天取经去的么？”三藏道：“我正是，你问怎么？”那猴道：“我是五百年前大闹天宫的齐天大圣，只因犯了诳上之罪，被佛祖压于此处。前者有个观音菩萨，领佛旨意上东土寻取经人。我教他救我一救，他劝我再莫行凶，皈依佛法，尽殷勤保护取经人往西方拜佛，功成后自有好处。故此昼夜提心，晨昏吊胆，只等师父来救我脱身。我愿保你取经，与你做个徒弟。”三藏闻言，满心欢喜道：“你虽有此善心，又蒙菩萨教诲，愿入沙门，只是我又没斧凿，如何救得你出？”那猴道：“不用斧凿，你但肯救我，我自出来也。”三藏道：“我自救你，你怎得出来？”那猴道：“这山顶上有我佛如来的金字压帖。你只上山去将帖儿揭起，我就出来了。”三藏依言，回头央浼刘伯钦道 (92) ：“太保呵，我与你上山走一遭。”伯钦道：“不知真假何如？”那猴高叫道：“是真！决不敢虚谬！”伯钦只得呼唤家僮，牵了马匹。他却扶着三藏，复上高山。攀藤附葛，只行到那极巅之处，果然见金光万道，瑞气千条，有块四方大石，石上贴着一封皮，却是“唵、嘛、呢、叭、 、吽”六个金字。三藏近前跪下，朝石头看着金字拜了几拜，望西祷祝道：“弟子陈玄奘，特奉旨意求经，果有徒弟之分，揭得金字，救出神猴，同证灵山；若无徒弟之分，此辈是个凶顽怪物，哄赚弟子，不成吉庆，便揭不得起。”祝罢又拜。拜毕，上前将六个金字，轻轻揭下。只闻得一阵香风，劈手把“压帖儿”刮在空中，叫道：“吾乃监押大圣者。今日他的难满，吾等回见如来，缴此封皮去也。”吓得个三藏与伯钦一行人，望空礼拜。径下高山，又至石匣边，对那猴道：“揭了压帖矣，你出来么。”那猴欢喜叫道：“师父。你请走开些，我好出来。莫惊了你。”\n伯钦听说，领着三藏一行人，回东即走。走了五七里远近，又听得那猴高叫道：“再走！再走！”三藏又行了许远，下了山，只闻得一声响亮，真个是地裂山崩，众人尽皆悚惧。只见那猴早到了三藏的马前，赤淋淋跪下，道声“师父，我出来也！”对三藏拜了四拜，急起身，与伯钦唱个大喏道：“有劳大哥送我师父，又承大哥替我脸上薅草 (93) 。”谢毕，就去收拾行李，扣背马匹 (94) 。那马见了他，腰软蹄矬，战兢兢的立站不住，盖因那猴原是弼马温，在天上看养龙马的，有些法则，故此凡马见他害怕。"}]}
{"conversation": [{"input": "", "output": "三藏见他意思，实有好心，真个像沙门中的人物，便叫：“徒弟啊，你姓甚么？”猴王道：“我姓孙。”三藏道：“我与你起个法名，却好呼唤。”猴王道：“不劳师父盛意，我原有个法名，叫做孙悟空。”三藏欢喜道：“也正合我们的宗派。你这个模样，就像那小头陀一般，我再与你起个混名，称为行者，好么？”悟空道：“好，好，好！”自此时又称为孙行者。\n那伯钦见孙行者一心收拾要行，却转身对三藏唱个喏道：“长老，你幸此间收得个好徒，甚喜，甚喜。此人果然去得。我却告回。”三藏躬身作礼相谢道：“多有拖步 (95) ，感激不胜。回府多多致意令堂老夫人，令荆夫人，贫僧在府多扰，容回时踵谢 (96) 。”伯钦回礼，遂此两下分别。\n却说那孙行者请三藏上马，他在前边背着行李，赤条条，拐步而行。不多时过了两界山，忽然见一只猛虎，咆哮剪尾而来 (97) 。三藏在马上惊心。行者在路旁欢喜道：“师父莫怕他，他是送衣服与我的。”放下行李，耳朵里拔出一个针儿，迎着风幌一幌，原来是个碗来粗细一条铁棒。他拿在手中笑道：“这宝贝，五百馀年不曾用着他，今日拿出来挣件衣服儿穿穿。”你看他拽开步，迎着猛虎，道声“业畜！那里去！”那只虎蹲着身伏在尘埃，动也不敢动动。却被他照头一棒，就打的脑浆迸万点桃红，牙齿喷几珠玉块，唬得那陈玄奘滚鞍落马，咬指道声“天那！天那！刘太保前日打的斑斓虎，还与他斗了半日，今日孙悟空不用争持，把这虎一棒打得稀烂，正是‘强中更有强中手’！”\n行者拖将虎来道：“师父略坐一坐，等我脱下他的衣服来，穿了走路。”三藏道：“他那里有甚衣服？”行者道：“师父莫管我，我自有处置。”好猴王，把毫毛拔下一根，吹口仙气，叫“变！”变作一把牛耳尖刀，从那虎腹上挑开皮，往下一剥，剥下个囫囵皮来。剁去了爪甲，割下头来，割个四四方方一块虎皮，提起来量了一量道：“阔了些儿，一幅可作两幅。”拿过刀来，又裁为两幅。收起一幅，把一幅围在腰间，路旁揪了一条葛藤，紧紧束定，遮了下体道：“师父，且去，且去。到了人家，借些针线，再缝不迟。”他把条铁棒捻一捻，依旧像个针儿，收在耳里，背着行李，请师父上马。"}]}
{"conversation": [{"input": "", "output": "两个前进，长老在马上问道：“悟空，你才打虎的铁棒，如何不见？”行者笑道：“师父，你不晓得。我这棍，本是东洋大海龙宫里得来的，唤做‘天河镇底神珍铁’，又唤做‘如意金箍棒’。当年大反天宫，甚是亏他。随身变化，要大就大，要小就小。刚才变做一个绣花针儿模样，收在耳内矣。但用时方可取出。”三藏闻言暗喜。又问道：“方才那只虎见了你，怎么就不动动？让自在打他 (98) ，何说？”悟空道：“不瞒师父说，莫道是只虎，就是一条龙，见了我也不敢无礼。我老孙颇有降龙伏虎的手段，翻江搅海的神通；见貌辨色，聆音察理；大之则量于宇宙，小之则摄于毫毛；变化无端，隐显莫测。剥这个虎皮，何为稀罕？见到那疑难处，看展本事么！三藏闻得此言，愈加放怀无虑，策马前行。师徒两个走着路，说着话，不觉得太阳星坠。但见：\n焰焰斜辉返照，天涯海角归云。千山鸟雀噪声频，觅宿投林成阵。野兽双双对对，回窝族族群群。一钩新月破黄昏，万点明星光晕。"}]}
{"conversation": [{"input": "", "output": "行者道：“师父走动些，天色晚了。那壁厢树木森森，想必是人家庄院，我们赶早投宿去来。”三藏果策马而行，径奔人家，到了庄院前下马。行者撇了行李，走上前叫声“开门！开门！”那里面有一老者，扶筇而出 (99) ，唿喇的开了门，看见行者这般恶相，腰系着一块虎皮，好似个雷公模样，唬得脚软身麻，口出谵语道 (100) ：“鬼来了！鬼来了！”三藏近前搀住，叫道：“老施主，休怕。他是我贫僧的徒弟，不是鬼怪。”老者抬头，见了三藏的面貌清奇，方然立定。问道：“你是那寺里来的和尚，带这恶人上我门来？”三藏道：“我贫僧是唐朝来的，往西天拜佛求经。适路过此间，天晚，特造檀府借宿一宵，明早不犯天光就行 (101) ，万望方便一二。”老者道：“你虽是个唐人，那个恶的，却非唐人。”悟空厉声高呼道：“你这个老儿全没眼色！唐人是我师父，我是他徒弟。我也不是甚‘糖人，蜜人’，我是齐天大圣。你们这里人家，也有认得我的。我也曾见你来。”那老者道：“你在那里见我？”悟空道：“你小时不曾在我面前扒柴？不曾在我脸上挑菜？”老者道：“这厮胡说！你在那里住？我在那里住？我来你面前扒柴、挑菜！”悟空道：“我儿子便胡说！你是认不得我了，我本是这两界山石匣中的大圣。你再认认看。”老者方才省悟道：“你倒有些像他，但你是怎么得出来的？”悟空将菩萨劝善，令我等待唐僧揭帖脱身之事，对那老者细说了一遍。老者却才下拜，将唐僧请到里面，即唤老妻与儿女都来相见，具言前事，个个欣喜。又命看茶。茶罢，问悟空道：“大圣啊，你也有年纪了？”悟空道：“你今年几岁了？”老者道：“我痴长一百三十岁了。”行者道：“还是我重子重孙哩！我那生身的年纪，我不记得是几时。但只在这山脚下，已五百馀年了。”老者道：“是有，是有。我曾记得祖公公说，此山乃从天降下，就压了一个神猴。只到如今，你才脱体。我那小时见你，是你头上有草，脸上有泥，还不怕你。如今脸上无了泥，头上无了草，却像瘦了些，腰间又苫了一块大虎皮 (102) ，与鬼怪能差多少？”"}]}
{"conversation": [{"input": "", "output": "一家儿听得这般话说，都呵呵大笑。这老儿颇贤，即令安排斋饭。饭后，悟空道：“你家姓甚？”老者道：“舍下姓陈。”三藏闻言，即下来起手道：“老施主与贫僧是华宗 (103) 。”行者道：“师父，你是唐姓，怎的和他是华宗？”三藏道：“我俗家也姓陈，乃是唐朝海州弘农郡聚贤庄人氏。我的法名叫做陈玄奘。只因我大唐太宗皇帝赐我做御弟三藏，指唐为姓，故名唐僧也。”那老者见说同姓，又十分欢喜。行者道：“老陈，左右打搅你家。我有五百多年不洗澡了，你可去烧些汤来，与我师徒们洗浴洗浴，一发临行谢你。”那老儿即令烧汤拿盆，掌上灯火。师徒浴罢，坐在灯前。行者道：“老陈，还有一事累你，有针线借我用用。”那老儿道：“有，有，有。”即教妈妈取针线来，递与行者。行者又有眼色，见师父洗浴，脱下一件白布短小直裰未穿 (104) ，他即扯过来披在身上，却将那虎皮脱下，联接一处，打一个马面样的折子，围在腰间，勒了藤条，走到师父面前道：“老孙今日这等打扮，比昨日如何？”三藏道：“好，好，好！这等样才像个行者。”三藏道：“徒弟，你不嫌残旧，那件直裰儿，你就穿了罢。”悟空唱个喏道：“承赐，承赐！”他又去寻些草料喂了马。此时各各事毕，师徒与那老儿，亦各归寝。\n次早，悟空起来，请师父走路。三藏着衣，教行者收拾铺盖行李。正欲告辞，只见那老儿早具脸汤，又具斋饭。斋罢，方才起身。三藏上马，行者引路。不觉饥餐渴饮，夜宿晓行，又值初冬时候。但见那：\n霜雕红叶千林瘦，岭上几株松柏秀。未开梅蕊散香幽，暖短昼，小春候，菊残荷尽山茶茂。 寒桥古树争枝斗，曲涧涓涓泉水溜。淡云欲雪满天浮，朔风骤，牵衣袖，向晚寒威人怎受？\n师徒们正走多时，忽见路旁唿哨一声，闯出六个人来，各执长枪短剑，利刃强弓，大咤一声道：“那和尚，那里走！赶早留下马匹，放下行李，饶你性命过去！”唬得那三藏魂飞魄散，跌下马来，不能言语。行者用手扶起道：“师父放心，没些儿事。这都是送衣服送盘缠与我们的。”三藏道：“悟空，你想有些耳闭？他说教我们留马匹、行李，你倒问他要甚么衣服、盘缠？”行者道：“你管守着衣服、行李、马匹，待老孙与他争持一场，看是何如。”三藏道：“好手不敌双拳，双拳不如四手。他那里六条大汉，你这般小小的一个人儿，怎么敢与他争持？”"}]}
{"conversation": [{"input": "", "output": "行者的胆量原大，那容分说，走上前来，叉手当胸，对那六个人施礼道：“列位有甚么缘故，阻我贫僧的去路？”那人道：“我等是剪径的大王 (105) ，行好心的山主。大名久播，你量不知。早早的留下东西，放你过去；若道半个‘不’字，教你碎尸粉骨！”行者道：“我也是祖传的大王，积年的山主，却不曾闻得列位有甚大名。”那人道：“你是不知，我说与你听：一个唤做眼看喜，一个唤做耳听怒，一个唤做鼻嗅爱，一个唤做舌尝思，一个唤做意见欲，一个唤做身本忧 (106) 。”悟空笑道：“原来是六个毛贼。你却不认得我这出家人是你的主人公，你倒来挡路。把那打劫的珍宝拿出来，我与你作七分儿均分，饶了你罢！”那贼闻言，喜的喜，怒的怒，爱的爱，思的思，欲的欲，忧的忧，一齐上前乱嚷道：“这和尚无礼！你的东西全然没有，转来和我等要分东西！”他轮枪舞剑，一拥前来，照行者劈头乱砍，乒乓乒乓，砍有七八十下。悟空停立中间，只当不知。那贼道：“好和尚！真个的头硬。”行者笑道：“将就看得过罢了。你们也打得手软了，却该老孙取出个针儿来耍耍。”那贼道：“这和尚是一个行针灸的郎中变的。我们又无病症，说甚么动针的话！”\n行者伸手去耳朵里拔出一根绣花针儿，迎风一幌，却是一条铁棒，足有碗来粗细。拿在手中道：“不要走！也让老孙打一棍儿试试手。”唬得这六个贼四散逃走，被他拽开步团团赶上，一个个尽皆打死。剥了他的衣服，夺了他的盘缠，笑吟吟走将来道：“师父请行，那贼已被老孙剿了。”三藏道：“你十分撞祸！他虽是剪径的强徒，就是拿到官司，也不该死罪。你纵有手段，只可退他去便了，怎么就都打死？这却是无故伤人的性命，如何做得和尚？出家人扫地恐伤蝼蚁命，爱惜飞蛾纱罩灯。你怎么不分皂白，一顿打死？全无一点慈悲好善之心！早还是山野中无人查考，若到城市，倘有人一时冲撞了你，你也行凶，执着棍子乱打伤人，我可做得白客 (107) ，怎能脱身？”悟空道：“师父，我若不打死他，他却要打死你哩。”三藏道：“我这出家人，宁死决不敢行凶。我就死，也只是一身，你却杀了他六人，如何理说？此事若告到官，就是你老子做官，也说不过去。”行者道：“不瞒师父说，我老孙五百年前，据花果山称王为怪的时节，也不知打死多少人。假似你说这般到官，倒也得些状告是 (108) 。”三藏道：“只因你没收没管，暴横人间，欺天诳上，才受这五百年前之难。今既入了沙门，若是还像当时行凶，一味伤生，去不得西天，做不得和尚。忒恶！忒恶！”"}]}
{"conversation": [{"input": "", "output": "原来这猴子一生受不得人气。他见三藏只管绪绪叨叨，按不住心头火发道：“你既是这等，说我做不得和尚，上不得西天，不必恁般绪咶恶我 (109) ，我回去便了！”那三藏却不曾答应，他就使一个性子，将身一纵，说一声“老孙去也！”三藏急抬头，早已不见。只闻得呼的一声，回东而去。撇得那长老孤孤零零，点头自叹，悲怨不已，道：“这厮！这等不受教诲。我但说去几句，他怎么就无形无影的径回去了？罢！罢！罢！也是我命里不该招徒弟，进人口！如今欲寻他无处寻，欲叫他叫不应，去来 (110) ，去来！”正是：舍身拚命归西去，莫倚旁人自主张。\n那长老只得收拾行李，捎在马上，也不骑马，一只手拄着锡杖，一只手揪着缰绳，凄凄凉凉往西前进。行不多时，只见山路前面，有一个年高的老母，捧一件绵衣，绵衣上有一顶花帽。三藏见他来得至近，慌忙牵马立于右侧让行。那老母问道：“你是那里来的长老，孤孤凄凄独行于此？”三藏道：“弟子乃东土大唐奉圣旨往西天拜活佛求真经者。”老母道：“西方佛乃大雷音寺天竺国界，此去有十万八千里路。你这等单人独马，又无个伴侣，又无个徒弟，你如何去得？”三藏道：“弟子日前收得一个徒弟，他性泼凶顽，是我说了他几句，他不受教，遂渺然而去也。”老母道：“我有这一领绵布直裰，一顶嵌金花帽。原是我儿子用的。他只做了三日和尚，不幸命短身亡。我才去他寺里哭了一场，辞了他师父，将这两件衣帽拿来，做个忆念。长老啊，你既有徒弟，我把这衣帽送了你罢。”三藏道：“承老母盛赐。但只是我徒弟已走了，不敢领受。”老母道：“他那厢去了？”三藏道：“我听得呼的一声，他回东去了。”老母道：“东边不远，就是我家，想必往我家去了。我那里还有一篇咒儿，唤做《定心真言》；又名做《紧箍儿咒》。你可暗暗的念熟，牢记心头，再莫泄漏一人知道。我去赶上他，教他还来跟你，你却将此衣帽与他穿戴。他若不服你使唤，你就默念此咒，他再不敢行凶。也再不敢去了。”三藏闻言，低头拜谢。那老母化一道金光，回东而去。三藏情知是观音菩萨授此真言，急忙撮土焚香，望东恳恳礼拜。拜罢，收了衣帽，藏在包袱中间。却坐于路旁，诵习那《定心真言》。来回念了几遍，念得烂熟，牢记心胸不题。"}]}
{"conversation": [{"input": "", "output": "却说那悟空别了师父，一筋斗云，径转东洋大海。按住云头，分开水道，径至水晶宫前。早惊动龙王出来迎接，接至宫里坐下，礼毕。龙王道：“近闻得大圣难满，失贺！想必是重整仙山，复归古洞矣。”悟空道：“我也有此心性，只是又做了和尚了。”龙王道：“做甚和尚？”行者道：“我亏了南海菩萨劝善，教我正果，随东土唐僧上西方拜佛，皈依沙门，又唤为行者了。”龙王道：“这等真是可贺！可贺！这才叫做改邪归正，惩创善心。既如此，怎么不西去，复东回何也？”行者笑道：“那是唐僧不识人性。有几个毛贼剪径，是我将他打死，唐僧就绪绪叨叨，说了我若干的不是。你想老孙可是受得闷气的？是我撇了他，欲回本山，故此先来望你一望，求锺茶吃。”龙王道：“承降！承降！”当时龙子、龙孙即捧香茶来献。\n茶毕，行者回头一看，见后壁上挂着一幅“圯桥进履”的画儿 (111) 。行者道：“这是甚么景致？”龙王道：“大圣在先，此事在后，故你不认得。这叫做‘圯桥三进履’。”行者道：“怎的是‘三进履’？”龙王道：“此仙乃是黄石公，此子乃是汉世张良。石公坐在圯桥上，忽然失履于桥下，遂唤张良取来。此子即忙取来，跪献于前，如此三度。张良略无一毫倨傲怠慢之心，石公遂爱他勤谨，夜授天书，着他扶汉。后果然运筹帷幄之中，决胜千里之外。太平后，弃职归山，从赤松子游，悟成仙道。大圣，你若不保唐僧，不尽勤劳，不受教诲，到底是个妖仙，休想得成正果。”悟空闻言，沉吟半晌不语。龙王道：“大圣自当裁处，不可图自在，误了前程。”悟空道：“莫多话，老孙还去保他便了。”龙王欣喜道：“既如此，不敢久留，请大圣早发慈悲，莫要疏久了你师父。”行者见他催促请行，急耸身出离海藏，驾着云别了龙王。\n正走，却遇着南海菩萨。菩萨道：“孙悟空，你怎么不受教诲，不保唐僧，来此处何干？”慌得个行者在云端里施礼道：“向蒙菩萨善言，果有唐朝僧到，揭了压帖，救了我命，跟他做了徒弟。他却怪我凶顽，我才子闪他一闪，如今就去保他也。”菩萨道：“赶早去，莫错过了念头。”言毕，各回。"}]}
{"conversation": [{"input": "", "output": "这行者，须臾间看见唐僧在路旁闷坐。他上前道：“师父！怎么不走路？还在此做甚？”三藏抬头道：“你往那里去来？教我行又不敢行，动又不敢动，只管在此等你。”行者道：“我往东洋大海老龙王家讨茶吃吃。”三藏道：“徒弟呵，出家人不要说谎。你离了我，没多—个时辰，就说到龙王家吃茶。”行者笑道：“不瞒师父说，我会驾筋斗云，—个筋斗，有十万八千里路，故此得即去即来。”三藏道：“我略略的言语重了些儿，你就怪我，使个性子丢了我去。像你这有本事的，讨得茶吃；像我这去不得的，只管在此忍饿。你也过意不去呀！”行者道：“师父，你若饿了，我便去与你化些斋吃。”三藏道：“不用化斋。我那包袱里，还有些干粮，是刘太保母亲送的，你去拿钵盂寻些水来，等我吃个儿走路罢。”\n行者去解开包袱，在那包裹中间见有几个粗面烧饼，拿出来递与师父。又见那光艳艳的一领绵布直裰，一顶嵌金花帽，行者道：“这衣帽是东土带来的？”三藏就顺口儿答应道：“是我小时穿戴的。这帽子若戴了，不用教经，就会念经；这衣服若穿了，不用演礼，就会行礼。”行者道：“好师父，把与我穿戴了罢。”三藏道：“只怕长短不一，你若穿得，就穿了罢。”行者遂脱下旧白布直裰，将绵布直裰穿上，也就是比量着身体裁的一般，把帽儿戴上。三藏见他戴上帽子，就不吃干粮，却默默的念那《紧箍咒》一遍。行者叫道：“头疼！头疼！”那师父不住的又念了几遍，把个行者疼得打滚，抓破了嵌金的花帽。三藏又恐怕扯断金箍，住了口不念。不念时，他就不疼了。伸手去头上摸摸，似一条金线儿模样，紧紧的勒在上面，取不下，揪不断，已此生了根了。他就耳里取出针儿来，插入箍里，往外乱捎。三藏又恐怕他捎断了，口中又念起来，他依旧生疼，疼得竖蜻蜓 (112) ，翻筋斗，耳红面赤，眼胀身麻。那师父见他这等，又不忍不舍，复住了口，他的头又不疼了。行者道：“我这头，原来是师父咒我的。”三藏道：“我念得是《紧箍经》，何曾咒你？”行者道：“你再念念看。”三藏真个又念，行者真个又疼，只教：“莫念！莫念！念动我就疼了。这是怎么说？”三藏道：“你今番可听我教诲了？”行者道：“听教了！”“你再可无礼了？”行者道：“不敢了！”"}]}
{"conversation": [{"input": "", "output": "他口里虽然答应，心上还怀不善，把那针儿幌一幌，碗来粗细，望唐僧就欲下手。慌得长老口中又念了两三遍，这猴子跌倒在地，丢了铁棒，不能举手，只叫：“师父！我晓得了，再莫念！再莫念！”三藏道：“你怎么欺心就敢打我？”行者道：“我不曾敢打。我问师父，你这法儿是谁教你的？”三藏道：“是适间一个老母传授我的。”行者大怒道：“不消讲了！这个老母坐定是那个观世音 (113) 。他怎么那等害我，等我上南海打他去！”三藏道：“此法既是他授与我，他必然先晓得了。你若寻他，他念起来，你却不是死了？”行者见说得有理，真个不敢动身，只得回心，跪下哀告道：“师父，这是他奈何我的法儿，教我随你西去。我也不去惹他，你也莫当常言，只管念诵。我愿保你，再无退悔之意了。”三藏道：“既如此，伏侍我上马去也。”那行者才死心塌地，抖擞精神，束一束绵布直裰，扣背马匹，收拾行李，奔西而进。\n毕竟这一去，后面又有甚话说，且听下回分解。\n第十五回　蛇盘山诸神暗佑 鹰愁涧意马收缰\n却说行者伏侍唐僧西进，行经数日，正是那腊月寒天，朔风凛凛，滑冻凌凌，去的是些悬崖峭壁崎岖路，迭岭层峦险峻山。三藏在马上，遥闻唿喇喇水声聒耳，回头叫：“悟空，是那里水响？”行者道：“我记得此处叫做蛇盘山鹰愁涧，想必是涧里水响。”说不了，马到涧边，三藏勒缰观看。但见：\n涓涓寒脉穿云过，湛湛清波映日红。\n声摇夜雨闻幽谷，彩发朝霞眩太空。\n千仞浪飞喷碎玉，一泓水响吼清风 (114) 。\n流归万顷烟波去，鸥鹭相忘没钓逢 (115) 。\n师徒两个正然看处，只见那涧当中响一声，钻出一条龙来，推波掀浪撺出崖山，就抢长老。慌得个行者丢了行李，把师父抱下马来，回头便走。那条龙就赶不上，把他的白马连鞍辔一口吞下肚去，依然伏水潜踪。行者把师父送在那高阜上坐了，却来牵马挑担，止存得一担行李，不见了马匹。他将行李担送到师父面前道：“师父，那业龙也不见踪影，只是惊走我的马了。”三藏道：“徒弟啊，却怎生寻得马着么？”行者道：“放心，放心，等我去看来。”"}]}
{"conversation": [{"input": "", "output": "他打个唿哨，跳在空中，火眼金睛，用手搭凉篷，四下里观看，更不见马的踪迹。按落云头，报道：“师父，我们的马断乎是那龙吃了，四下里再看不见。”三藏道：“徒弟呀，那厮能有多大口，却将那匹大马连鞍辔都吃了？想是惊张溜缰，走在那山凹之中。你再仔细看看。”行者道：“你也不知我的本事。我这双眼，白日里常看一千里路的吉凶，像那千里之内，蜻蜓儿展翅，我也看见，何期那匹大马，我就不见！”三藏道：“既是他吃了，我如何前进？可怜啊！这万水千山，怎生走得。”说着话，泪如雨落。行者见他哭将起来，他那里忍得住暴燥，发声喊道：“师父莫要这等脓包形么！你坐着，坐着。等老孙去寻着那厮，教他还我马匹便了！”三藏却才扯住道：“徒弟啊，你那里去寻他？只怕他暗地里撺将出来，却不又连我都害了？那时节人马两亡，怎生是好！”行者闻得这话，越加嗔怒，就叫喊如雷道：“你忒不济！不济！又要马骑，又不放我去，似这般看着行李，坐到老罢！”\n哏哏的吆喝，正难息怒，只听得空中有人言语，叫道：“孙大圣莫恼，唐御弟休哭。我等是观音菩萨差来的一路神祇，特来暗中保取经者。”那长老闻言，慌忙礼拜。行者道：“你等是那几个，可报名来，我好点卯。”众神道：“我等是六丁、六甲、五方揭谛、四值功曹、一十八位护驾伽蓝，各各轮流值日听候。”行者道：“今日先从谁起？”众揭谛道：“丁、甲、功曹、伽蓝轮次。我五方揭谛，惟金头揭谛昼夜不离左右。”行者道：“既如此，不当值者且退，留下六丁神将与日值功曹和众揭谛保守着我师父。等老孙寻那涧中的业龙，教他还我马来。”众神遵令。三藏才放下心，坐在石崖之上，吩咐行者仔细。行者道：“只管宽心。”好猴王，束一束绵布直裰，撩起虎皮裙子，揝着金箍铁棒，抖擞精神，径临涧壑，半云半雾的，在那水面上高叫道：“泼泥鳅，还我马来！还我马来！”\n却说那龙吃了三藏的白马，伏在那涧底中间，潜灵养性。只听得有人叫骂索马，他按不住心中火发，急纵身跃浪翻波，跳将上来道：“是那个敢在这里海口伤吾 (116) ？”行者见了他，大咤一声“休走！还我马来！”轮着棍，劈头就打。那条龙张牙舞爪来抓他。两个在涧边前这一场赌斗，果是骁雄。但见那：\n龙舒利爪，猴举金箍。那个须垂白玉线，这个眼晃赤金灯。那个须下明珠喷彩雾，这个手中铁棒舞狂风。那个是迷爷娘的业子，这个是欺天将的妖精。他两个都因有难遭磨折，今要成功各显能。"}]}
{"conversation": [{"input": "", "output": "来来往往，战罢多时，盘旋良久，那条龙力软筋麻，不能抵敌，打一个转身，又撺于水内，深潜涧底，再不出头。被猴王骂詈不绝，他也只推耳聋。行者没及奈何，只得回见三藏道：“师父，这个怪被老孙骂将出来，他与我赌斗多时，怯战而走，只躲在水中间，再不出来了。”三藏道：“不知端的可是他吃了我马 (117) ？”行者道：“你看你说的话！不是他吃了，他还肯出来招声，与老孙犯对 (118) ？”三藏道：“你前日打虎时，曾说有降龙伏虎的手段，今日如何便不能降他？”原来那猴子吃不得人急他。见三藏抢白了他这一句，他就发起神威道：“不要说，不要说！等我与他再见个上下！”\n这猴王拽开步，跳到涧边，使出那翻江搅海的神通，把一条鹰愁陡涧彻底澄清的水，搅得似那九曲黄河泛涨的波。那业龙在于深涧中坐卧不宁，心中思想道：“这才是福无双降，祸不单行。我才脱了天条死难不上一年，在此随缘度日 (119) ，又撞着这般个泼魔，他来害我！”你看他越思越恼，受不得屈气，咬着牙跳将出去，骂道：“你是那里来的泼魔，这等欺我！”行者道：“你莫管我那里不那里，你只还了马，我就饶你性命！”那龙道：“你的马是我吞下肚去，如何吐得出来！不还你便待怎的！”行者道：“不还马时看棍！只打杀你，偿了我马的性命便罢！”他两个又在那山崖下苦斗。斗不数合，小龙委实难搪，将身一幌，变作一条水蛇儿，钻入草科中去了 (120) 。"}]}
{"conversation": [{"input": "", "output": "猴王拿着棍，赶上前来，拨草寻蛇，那里得些影响。急得他三尸神乍 (121) ，七窍烟生，念了一声“唵”字咒语 (122) ，即唤出当坊土地、本处山神，一齐来跪下道：“山神、土地来见。”行者道：“伸过孤拐来 (123) ，各打五棍见面，与老孙散散心！”二神叩头哀告道：“望大圣方便，容小神诉告。”行者道：“你说甚么？”二神道：“大圣一向久困，小神不知几时出来，所以不曾接得，万望恕罪。”行者道：“既如此，我且不打你。我问你，鹰愁涧里，是那方来的怪龙？他怎么抢了我师父的白马吃了？”二神道：“大圣自来不曾有师父，原来是个不伏天不伏地混元上真，如何得有甚么师父的马来？”行者道：“你等是也不知。我只为那诳上的勾当，整受了这五百年的苦难。今蒙观音菩萨劝善，着唐朝驾下真僧救出我来，教我跟他做徒弟，往西天去拜佛求经。因路过此处，失了我师父的白马。”二神道：“原来是如此。这涧中自来无邪，只是深陡宽阔，水光彻底澄清，鸦鹊不敢飞过；因水清照见自己的形影，便认做同群之鸟，往往身掷于水内，故名‘鹰愁陡涧’。只是向年间 (124) ，观音菩萨因为寻访取经人去，救了一条业龙，送他在此，教他等候那取经人，不许为非作歹。他只是饥了时，上岸来扑些鸟鹊吃，或是捉些獐鹿食用。不知他怎么无知，今日冲撞了大圣。”行者道：“先一次，他还与老孙侮手 (125) ，盘旋了几合；后一次，是老孙叫骂，他再不出。因此使了一个翻江搅海的法儿，搅混了他涧水，他就撺将上来，还要争持，不知老孙的棍重，他遮架不住，就变做一条水蛇，钻在草里。我赶来寻他，却无踪迹。”土地道：“大圣不知。这条涧千万个孔窍相通，故此这波澜深远。想是此间也有一孔，他钻将下去。也不须大圣发怒，在此找寻。要擒此物，只消请将观世音来，自然伏了。”行者见说，唤山神、土地，同来见了三藏，具言前事。三藏道：“若要去请菩萨，几时才得回来？我贫僧饥寒怎忍！”说不了，只听得暗空中有金头揭谛叫道：“大圣，你不须动身，小神去请菩萨来也。”行者大喜，道声“有累，有累！快行，快行！”那揭谛急纵云头，径上南海。行者吩咐山神、土地守护师父，日值功曹去寻斋供，他又去涧边巡绕不题。"}]}
{"conversation": [{"input": "", "output": "却说金头揭谛，一驾云，早到了南海。按祥光，直至落伽山紫竹林中，托那金甲诸天与木叉惠岸转达，得见菩萨。菩萨道：“汝来何干？”揭谛道：“唐僧在蛇盘山鹰愁陡涧失了马，急得孙大圣进退两难。及问本处土神，说是菩萨送在那里的业龙吞了，那大圣着小神来告请菩萨降这业龙，还他马匹。”菩萨闻言道：“这厮本是西海敖闰之子。他为纵火烧了殿上明珠，他父告他忤逆，天庭上犯了死罪，是我亲见玉帝，讨他下来，教他与唐僧做个脚力。他怎么反吃了唐僧的马？这等说，等我去来。”那菩萨降莲台径离仙洞，与揭谛驾着祥光，过了南海而来。有诗为证。诗曰：\n佛说蜜多三藏经 (126) ，菩萨扬善满长城。\n摩诃妙语通天地 (127) ，般若真言救鬼灵 (128) 。\n致使金蝉重脱壳 (129) ，故令玄奘再修行。\n只因路阻鹰愁涧，龙子归真化马形。"}]}
{"conversation": [{"input": "", "output": "致使金蝉重脱壳 (129) ，故令玄奘再修行。\n只因路阻鹰愁涧，龙子归真化马形。\n那菩萨与揭谛，不多时到了蛇盘山。却在那半空里留住祥云，低头观看。只见孙行者正在涧边叫骂。菩萨着揭谛唤他来。那揭谛按落云头，不经由三藏，直至涧边，对行者道：“菩萨来也。”行者闻得，急纵云跳到空中，对他大叫道：“你这个七佛之师，慈悲的教主！你怎么生方法儿害我！”菩萨道：“我把你这个大胆的马流，村愚的赤尻 (130) ！我倒再三尽意，度得个取经人来，叮咛教他救你性命，你怎么不来谢我活命之恩，反来与我嚷斗？”行者道：“你弄得我好哩！你既放我出来，让我逍遥自在耍子便了。你前日在海上迎着我，伤了我几句，教我来尽心竭力伏侍唐僧便罢了；你怎么送他一顶花帽，哄我戴在头上受苦？把这个箍子长在老孙头上，又教他念一卷甚么《紧箍儿咒》，着那老和尚念了又念，教我这头上疼了又疼，这不是你害我也？”菩萨笑道：“你这猴子！你不遵教令，不受正果，若不如此拘系你，你又诳上欺天，知甚好歹！再似从前撞出祸来，有谁收管？须是得这个魔头，你才肯入我瑜伽之门路哩 (131) ！”行者道：“这桩事，作做是我的魔头罢。你怎么又把那有罪的业龙，送在此处成精，教他吃了我师父的马匹？此又是纵放歹人为恶，太不善也。”菩萨道：“那条龙，是我亲奏玉帝，讨他在此，专为求经人做个脚力。你想那东土来的凡马，怎历得这万水千山？怎到得那灵山佛地？须是得这个龙马，方才去得。”行者道：“像他这般惧怕老孙，潜躲不出，如之奈何？”菩萨叫揭谛道 (132) ：“你去涧边叫一声‘敖闰龙王玉龙三太子，你出来，有南海菩萨在此。’他就出来了。”那揭谛果去涧边叫了两遍。那小龙翻波跳浪，跳出水来，变作一个人相，踏了云头，到空中对菩萨礼拜道：“向蒙菩萨解脱活命之恩，在此久等，更不闻取经人的音信。”菩萨指着行者道：“这不是取经人的大徒弟？”小龙见了道：“菩萨，这是我的对头。我昨日腹中饥馁，果然吃了他的马匹。他倚着有些力量，将我斗得力怯而回，又骂得我闭门不敢出来。他更不曾提着一个‘取经’的字样。”行者道：“你又不曾问我姓甚名谁，我怎么就说？”小龙道：“我不曾问你是那里来的泼魔？你嚷道：‘管甚么那里不那里！只还我马来！’何曾说出半个‘唐’字！”菩萨道：“那猴头，专倚自强，那肯称赞别人？今番前去，还有归顺的哩，若问时，先提起‘取经’的字来，却也不用劳心，自然拱伏。”行者欢喜领教。"}]}
{"conversation": [{"input": "", "output": "菩萨上前，把那小龙的项下明珠摘了，将杨柳枝蘸出甘露，往他身上拂了一拂，吹口仙气，喝声叫“变！”那龙即变做他原来的马匹毛片。又将言语吩咐道：“你须用心了，还业障功成后，超越凡龙，还你个金身正果。”那小龙口衔着横骨，心心领诺。菩萨教悟空领他去见三藏，“我回海上去也。”行者扯住菩萨不放道：“我不去了！我不去了！西方路这等崎岖，保这个凡僧，几时得到？似这等多磨多折，老孙的性命也难全，如何成得甚么功果。我不去了！我不去了！”菩萨道：“你当年未成人道，且肯尽心修悟；你今日脱了天灾，怎么倒生懒惰？我门中以寂灭成真，须是要信心正果。假若到了那伤身苦磨之处，我许你叫天天应，叫地地灵。十分再到那难脱之际，我也亲来救你。你过来，我再赠你一般本事。”菩萨将杨柳叶儿，摘下三个，放在行者的脑后，喝声“变！”即变做三根救命的毫毛，教他：“若到那无济无主的时节，可以随机应变，救得你急苦之灾。”行者闻了这许多好言，才谢了大慈大悲的菩萨。那菩萨香风绕绕，彩雾飘飘，径转普陀而去。\n这行者才按落云头，揪着那龙马的顶鬃，来见三藏道：“师父，马有了也。”三藏一见大喜道：“徒弟，这马怎么比前反肥盛了些？在何处寻着的？”行者道：“师父，你还做梦哩！却才是金头揭谛请了菩萨来，把那涧里龙化作我们的白马，其毛片相同，只是少了鞍辔，着老孙揪将来也。”三藏大惊道：“菩萨何在？待我去拜谢他。”行者道：“菩萨此时已到南海，不耐烦矣。”三藏就撮土焚香，望南礼拜。拜罢，起身即与行者收拾前进。行者喝退了山神、土地，吩咐了揭谛、功曹，却请师父上马。三藏道：“那无鞍辔的马，怎生骑得？且待寻船渡过涧去，再作区处。”行者道：“这个师父好不知时务！这个旷野山中，船从何来？这匹马，他在此久住，必知水势，就骑着他做个舡儿过去罢。”三藏无奈，只得依言，跨了刬马 (133) 。行者挑着行囊。到了涧边。"}]}
{"conversation": [{"input": "", "output": "只见那上溜头，有一个渔翁，撑着一个枯木的筏子，顺流而下。行者见了，用手招呼道：“那老渔，你来，你来。我是东土取经去的。我师父到此难过，你来渡他一渡。”渔翁闻言，即忙撑拢。行者请师父下了马，扶持左右。三藏上了筏子，揪上马匹，安了行李。那老渔撑开筏子，如风似箭，不觉的过了鹰愁陡涧，上了西岸。三藏教行者解开包袱，取出大唐的几文钱钞，送与老渔。老渔把筏子一篙撑开道：“不要钱，不要钱。”向中流渺渺茫茫而去。三藏甚不过意，只管合掌称谢。行者道：“师父休致意了。你不认得他？他是此涧里的水神。不曾来接得我老孙，老孙还要打他哩。只如今免打就够了他的，怎敢要钱！”那师父也似信不信，只得又跨着刬马，随着行者，径投大路奔西而去。这正是：广大真如登彼岸，诚心了性上灵山。同师前进，不觉的红日沉西，天光渐晚。但见：\n淡云撩乱，山月昏蒙。满天霜色生寒，四面风声透体。孤鸟去时苍渚阔，落霞明处远山低。疏林千树吼，空岭独猿啼。长途不见行人迹，万里归舟入夜时。\n三藏在马上遥观，忽见路旁一座庄院。三藏道：“悟空，前面人家，可以借宿，明早再行。”行者抬头看见道：“师父，不是人家庄院。”三藏道：“如何不是？”行者道：“人家庄院，却没飞鱼稳兽之脊，这断是个庙宇庵院。”\n师徒们说着话，早已到了门首。三藏下了马，只见那门上有三个大字，乃“里社祠”，遂入门里。那里边有一个老者，项挂着数珠儿合掌来迎，叫声“师父请坐。”三藏慌忙答礼，上殿去参拜了圣像。那老者即呼童子献茶。茶罢，三藏问老者道：“此庙何为‘里社’？”老者道：“敝处乃西番哈咇国界。这庙后有一庄人家，共发虔心，立此庙宇。里者，乃一乡里地；社者，乃一社土神。每遇春耕、夏耘、秋收、冬藏之日，各办三牲花果，来此祭社，以保四时清吉，五谷丰登，六畜茂盛故也。”三藏闻言，点头夸赞：“正是‘离家三里远，别是一乡风。’我那里人家，更无此善。”老者却问：“师父仙乡是何处？”三藏道：“贫僧是东土大唐国，奉旨意上西天拜佛求经的。路过宝坊，天色将晚，特投圣祠，告宿一宵，天光即行。”那老者十分欢喜，道了几声“失迎”，又叫童子办饭。三藏吃毕，谢了。"}]}
{"conversation": [{"input": "", "output": "行者的眼乖，见他房檐下，有一条搭衣的绳子，走将去，一把扯断，将马脚系住。那老者笑道：“这马是那里偷来的？”行者怒道：“你那老头子，说话不知高低！我们是拜佛的圣僧，又会偷马？”老儿笑道：“不是偷的，如何没有鞍辔缰绳，却来扯断我晒衣的索子？”三藏陪礼道：“这个顽皮，只是性燥。你要拴马，好生问老人家讨条绳子，如何就扯断他的衣索？老先休怪 (134) ，休怪。我这马，实不瞒你说，不是偷的。昨日东来，至鹰愁陡涧，原有骑的一匹白马，鞍辔俱全。不期那涧里有条业龙，在彼成精，他把我的马连鞍辔一口吞之。幸亏我徒弟有些本事，又感得观音菩萨来涧边擒住那龙，教他就变做我原骑的白马，毛片俱同，驮我上西天拜佛。今此过涧，未经一日，却到了老先的圣祠，还不曾置得鞍辔哩。”那老者道：“师父休怪，我老汉作笑耍子，谁知你高徒认真。我小时也有几个村钱，也好骑匹骏马。只因累岁屯邅 (135) ，遭丧失火，到此没了下梢 (136) ，故充为庙祝，侍奉香火。幸亏这后庄施主家募化度日。我那里倒还有一副鞍辔，是我平日心爱之物，就是这等贫穷，也不曾舍得卖了。才听老师父之言，菩萨尚且救护，神龙教他化马驮你，我老汉却不能少有周济？明日将那鞍辔取来，愿送老师父，扣背前去，乞为笑纳。”三藏闻言，称谢不尽。早又见童子拿出晚斋。斋罢，掌上灯，安了铺，各各寝歇。\n至次早，行者起来道：“师父，那庙祝老儿，昨晚许我们鞍辔，问他要，不要饶他。”说未了，只见那老儿果擎着一副鞍辔、衬屉、缰笼之类，凡马上一切用的，无不全备，放在廊下道：“师父，鞍辔奉上。”三藏见了，欢然领受。教行者拿了，背上马看，可相称否。行者走上前，一件件的取起看了，果然是些好物。有诗为证。诗曰：\n雕鞍彩晃柬银星，宝凳光飞金线明。\n衬屉几层绒苫迭，牵缰三股紫丝绳。\n辔头皮札团花粲，云扇描金舞兽形。\n环嚼叩成磨炼铁，两垂蘸水结毛缨。\n行者心中暗喜，将鞍辔背在马上，就似量着做的一般。三藏拜谢那老，那老慌忙搀起道：“惶恐，惶恐！何劳致谢。”那老者也不再留，请三藏上马。那长老出得门来，攀鞍上马，行者担着行李。那老儿复袖中取出一条鞭儿来，却是皮丁儿寸札的香藤柄子，虎筋丝穿结的梢儿，在路旁拱手奉上道：“圣僧，我还有一条挽手儿，一发送了你罢。”那三藏在马上接了道：“多承布施，多承布施！”"}]}
{"conversation": [{"input": "", "output": "正打问讯，却早不见了那老儿。及回看那里社祠，是一片光地。只听得半空中有人言语道：“圣僧，多简慢你。我是落伽山山神、土地，蒙菩萨差送鞍辔与汝等的。汝等可努力西行，却莫一时怠慢。”慌得个三藏滚鞍下马，望空礼拜道：“弟子肉眼凡胎，不识尊神尊面，望乞恕罪。烦转达菩萨，深蒙恩佑。”你看他只管朝天磕头，也不计其数。路旁边活活的笑倒个孙大圣，孜孜的喜坏个美猴王，上前来扯住唐僧道：“师父，你起来罢。他已去得远了，听不见你祷祝，看不见你磕头，只管拜怎的？”长老道：“徒弟呀，我这等磕头，你也就不拜他一拜，且立在旁边只管哂笑，是何道理？”行者道：“你那里知道？像他这个藏头露尾的，本该打他一顿。只为看菩萨面上，饶他打尽够了，他还敢受我老孙之拜？老孙自小儿做好汉，不晓得拜人，就是见了玉皇大帝、太上老君，我也只是唱个喏便罢了。”三藏道：“不当人子！莫说这空头话。快起来，莫误了走路。”那师父才起来收拾，投西而去。\n此去行有两个月太平之路，相遇的都是些虏虏、回回 (137) ，狼虫虎豹。光阴迅速，又值早春时候。但见山林锦翠色，草木发青芽，梅英落尽，柳眼初开。师徒们行玩春光，又见太阳西坠。三藏勒马遥观，山凹里有楼台影影，殿阁沉沉。三藏道：“悟空，你看那里是甚么去处？”行者抬头看了道：“不是殿宇，定是寺院。我们赶起些，那里借宿去。”三藏欣然从之，放开龙马，径奔前来。\n毕竟不知此去是甚么去处，且听下回分解。\n--------------------\n(1) 　烂柯——见第一回注解。\n(2) 　数——中医脉象之一，脉搏跳动很快。\n(3) 　十动一代——中医脉象。代，中气不足，脉搏动荡不定。十动一代，脉搏十次跳动中，有一次不正常。\n(4) 　不讳——对死亡的一种隐晦婉转的说法。\n(5) 　着然——实实在在。\n(6) 　狮蛮——即狮蛮带。古代武将的腰带钩上，装饰有狮子、蛮王的形象，所以“狮蛮”指武官的腰带。\n(7) 　万古作门神——后世百姓将叔宝、敬德二人的画像贴在门上，当作门神，护家驱邪。\n(8) 　垒荼——即郁垒、神荼二神。他们是古代传说中的门神。古代门神有多种说法。有武门神、文门神之分。武门神除了他们两个外，还有上面说的秦叔宝、尉迟敬德，另外，也有人将马超、赵云也当作门神。文门神有天官、仙童、刘海蟾、送子娘娘等。不过，一般人都敬奉武门神。"}]}
{"conversation": [{"input": "", "output": "(9) 　病入膏肓——中医将心尖脂肪叫膏；把心脏和隔膜之间叫肓。病入膏肓意思是病很重，难医治。《左传·成公十年》：“公疾病，求医于秦。秦伯使医缓为之。未至，公梦疾为二竖子，曰：‘彼良医也，惧伤我，焉逃之。’其一曰：‘居肓之上，膏之下，若我何？’医至，曰：‘疾不可为也，在肓之上，膏之下，攻之不可，达之不及，药不至焉，不可为也。’公曰：‘良医也。’厚为之礼而归之。”这个故事大致是说成公病得很重。秦国派良医名缓的人去医治，公夜里梦见他的病变成两个小孩，互相商量对付缓，说只要躲在膏肓之间，秦国派来的良医就无可奈何了。后来果然如此。\n(10) 　侍长——侍妾之长，实际上是对侍妾的客气的称呼。这里是指伺候皇帝的人。\n(11) 　梓宫——皇帝、皇后的棺材。\n(12) 　腰围犀角——腰中围着用犀角装饰的腰带。\n(13) 　三曹对案——三曹就是原告、被告、证人三方。审案时，三方到场对证，叫“三曹对案”。\n(14) 　契兄——对情意相投的朋友的尊称。契，契合，对脾气。\n(15) 　轮藏——即转轮藏。佛教冥界有“十王”，第十个王叫“转轮王”，管理人死后的轮回投生。转轮藏就是转轮王的所在地。\n(16) 　三十三年——其实，唐太宗在位二十三年，贞观二十三年驾崩。\n(17) 　急脚子——快速传递书信文件的人。这里是鬼。\n(18) 　皻(zhā)——伸开拇指与食指(或中指)量物件，这中间的距离叫“一皻”。\n(19) 　白蚁阵——蚁阵，指蚂蚁相斗时的阵势。一般蚁阵与蜂衙连用，比喻纷繁的世事，人间的争斗。如陆游诗《睡起至园中》：“更欲世间同省事，勾回蚁阵放蜂衙。”又如石子章杂剧《秦修然竹坞听琴》第二折【上小楼】：“都为那蜗角虚名，蝇头微利，蚁阵蜂衙。将一片打劫的心，则与人争高下。”\n(20) 　子规声切——子规即杜鹃鸟，又名杜宇。传说蜀主望帝(名杜宇)，因为其丞相鳖令(即开明帝)凿巫山治水，有功，望帝就禅位给他，自己离开了。后来他化作子规，啼声悲切，像是说“不如归去”。见晋·常璩《华阳国志·蜀志》、《太平御览》卷166引汉·扬雄《蜀王本纪》、《成都纪》、《寰宇记》等书。后来诗人们常将子规的啼声，隐喻人们的归心如箭，或劝诫人们从名利场回头。\n(21) 　六道轮回——即地狱道、饿鬼道、畜生道、阿修罗道、人间道、天上道，这是众生轮回的途径。又叫“六趣”。众生都会因为生前的善恶因缘，走上六道轮回的道路。\n(22) 　魑魅魍魉——鬼怪。"}]}
{"conversation": [{"input": "", "output": "(22) 　魑魅魍魉——鬼怪。\n(23) 　梁冠——一种饰有横梁的礼冠。\n(24) 　打跌——摔跤。\n(25) 　彩女——宫女，其身份较低。\n(26) 　当——同“尝”。意思是曾经，过去。\n(27) 　鄂国公——据史籍记载，尉迟敬德名恭，字敬德，以字行。初封“吴国公”，后改封“鄂国公”。\n(28) 　均州——即今均县，在湖北西北，邻接河南，明代称均州。\n(29) 　害黄病的房子——李翠莲见识少，不知道皇宫是什么样的，所以将黄琉璃瓦的宫殿贬作害黄疸病似的房子。也说明她不稀罕富丽堂皇的房子，不慕虚荣。\n(30) 　三涂——即三途。佛教语，认为作恶的人最终沦落三途。三途是：火途(地狱道)、血途(畜生道)、刀途(饿鬼道)。\n(31) 　桑门——即沙门，出家修行的人。\n(32) 　生于空桑——商代贤相伊尹，人称“空桑子”。据《吕氏春秋·本味》说：“有侁氏女子采桑，得婴儿于空桑之中，献之其君。其君令烰(音fú，同庖，即厨师)人养之，察其所以然。曰其母居伊水之上，孕，梦有神告之曰：‘臼出水而东走，毋顾。’明日视臼出水，告其邻。东走十里而顾，其邑尽为水，身因化为空桑。故名之曰‘伊尹’。此伊尹生空桑之故也。”这是伊尹生于空桑的一种故事，其母如果不回头看，就不会化为空桑了。古代还有传说，说伊尹没有父亲，母亲生他于空桑之中，其母生他后即亡故，他就成为一个孤儿。傅奕说萧瑀不是生于空桑，是有父亲的，所以不该信奉“无父之教”——僧人出家不侍奉父母，儒家看来是不孝。\n(33) 　周武帝以三教分次——佛教传入中国后，人们称儒、释、道为“三教”。南北朝时，周武帝曾经会集朝臣及沙门、道士等，辩论三教的先后次序。结果以儒教为先，道教次之，佛教为后。事见《北史·周本纪下》。\n(34) 　五祖——指佛教禅宗五祖，唐代弘忍禅师。俗姓周，黄梅(今属湖北)人。自幼随四祖道信在黄梅双峰山学禅，成为道信的传人。道信逝后，在双峰山东冯墓山建立寺院，弘传禅法，称为“东山法门”。他的弟子慧能是著名的六祖。另一弟子神秀，也很著名。这两位弟子开禅宗的南、北两宗。\n(35) 　达摩——即菩提达摩。古代印度僧人。南北朝时期来到中国，被称为中国禅宗初祖。初到广州，后梁武帝迎至建康(今南京)。又到北魏，在洛阳、嵩山等地传道。最后入少林寺，在少林寺面壁九年。今少林寺中尚有“达摩洞”。其门下弟子甚多，有慧可、昙琳等人。慧可被尊为禅宗二祖，之后，僧璨为三祖，道信为四祖，弘忍为五祖。"}]}
{"conversation": [{"input": "", "output": "(36) 　凌烟阁——凌烟阁是唐代图画功臣的地方。《新唐书》卷二《太宗纪》：“(十七年)二月己亥，虑囚。戊申，图功臣于凌烟阁。”凌烟阁与西汉“麒麟阁”、东汉“云台”一样，都是帝王图画功臣，表彰他们功绩的地方。也是历代士人向往的地方。\n(37) 　都僧纲——僧纲，管理僧人的僧官；都僧纲，是僧官的头领。\n(38) 　阇(shé)黎——梵文音译，高僧的意思。后来也泛称僧人。\n(39) 　鹗荐鹰扬——鹗荐，对大臣的美誉。这里有典故。后汉祢衡，少年英才，与当时的大臣孔融为忘年交。孔融上疏推荐祢衡。其《荐祢衡表》说：“窃见处士平原祢衡，年二十四，字正平，淑质贞亮，英才卓砾……鸷鸟累百，不如一鹗，使衡立朝，必有可观。”鹗就是大鹏，鸷鸟也是鹰一类的猛禽，但显然不如大鹏。孔融把祢衡比作“鹗”，突出他的才能。汉代人常用“鸷鸟累百，不如一鹗”来比喻好人才，说几百个鸷鸟也比不上一只大鹏。后来人们将孔融推荐祢衡称为“鹗荐”，比喻推举贤才。这里就用这个典故，来称赞大臣们都是像大鹏一样的贤才。鹰扬，雄壮威武的模样。\n(40) 　貌臻臻——相貌整整齐齐。\n(41) 　六趣——即六道轮回。\n(42) 　清都绛阙——指西天佛国。\n(43) 　丹衷——赤诚的心。\n(44) 　村钞——臭钱。对钱的蔑称。\n(45) 　头踏——官员出行时，在前面开道的仪仗。\n(46) 　见善随喜——随喜是佛教语。见善随喜的意思是见善事就要行善。人们也将参加佛事活动或进寺庙拜佛叫“随喜”。\n(47) 　冰蚕——古代传说中的一种蚕。旧题晋·王嘉《拾遗记》：“有冰蚕，七寸，黑色，有角有鳞。以霜雪覆之，然后作茧。长一尺，其色五彩。织为文锦，入水不濡，以之投火，经宿不燎。”后来文学作品中用来形容美好的丝织品。\n(48) 　簆——也作筘，织机上的部件，形状如梳子。经线从缝中穿过，纬线织上，筘又将纬线并紧，就这样一根根线就织成一片片布或者锦缎来。\n(49) 　玉琮——玉器，方形，中有孔。原作为礼器。\n(50) 　摩呵——即摩诃，大的意思。\n(51) 　罗卜寻娘——罗卜即目连，全称“摩珂目犍连”意思是“大目犍连”。他是古印度摩揭陀国王舍城郊人。开始时与舍利佛同为六师外道，各领徒弟一百人。后来皈依释迦，成为佛的十大弟子之一。传说他神通广大。《盂兰盆经》说他将母亲从地狱饿鬼道中救出。这就是中国戏曲、小说中的《目连救母》的故事。"}]}
{"conversation": [{"input": "", "output": "(52) 　偈(jì)——佛经中的唱颂词，一般四句，也可以更多。这种形式言简意赅，颇具玄理。\n(53) 　兜罗四面锦沿边——兜罗，梵语音译，即兜罗锦，是一种织物，以桫椤树子的绵织成。这句的意思是兜罗锦四面沿边。\n(54) 　阿罗——即阿罗汉，梵语音译。就是我们通常说的罗汉。\n(55) 　状元夸官——古时，士子中了状元后，就要披红戴花，骑马游街，叫“夸官”。\n(56) 　娑婆——梵语音译，又称沙诃。即娑婆世界，指神仙世界。是佛所教化的三千大千世界的总名。\n(57) 　招提——梵文音译，原意是“四方”。后来作为寺庙的代称。\n(58) 　登彩云促瑶海——这里是形容菩萨裙子的绣花图案：绣着云彩，云彩下是海波花纹。\n(59) 　吴道子——著名的唐代画家。名道玄，唐阳翟人。开元中召入宫供奉。其画超妙，尤擅长画释道人物，以及山水画，人称“画圣”。但他是唐玄宗时画家，并不是唐太宗时人。\n(60) 　秉丹诚——秉，秉持；丹诚，赤诚。\n(61) 　素酒——古时，酒有荤酒、素酒之分。素酒是用粮食、水果酿造。荤酒则酒中有荤腥。据《本草纲目》记载，有牛膝酒、虎骨酒、鹿头酒、鹿茸酒等。又如《本草纲目》还记载了京剧《空城计》中诸葛亮唱词提到的“羊羔美酒”的酿造法：用米一石，嫩肥羊肉七斤、麴十四两、杏仁一斤，同煮烂……可见荤酒酿造法之一般。\n(62) 　望前三日——望，旧历每月十五日，是月亮最圆的那一天，叫“望日”。望前三日是十二日。\n(63) 　砧韵——砧，古人洗衣服用的捣衣石。砧韵，有韵律的捣衣声，这是对捣衣的美称。\n(64) 　夜分——夜半。\n(65) 　方丈——寺院住持的居住房舍，后来也指寺院、道观的住持。这里指住持的居室。\n(66) 　促趱(cùzǎn)——催着快走。\n(67) 　山骨——山中岩石。\n(68) 　落霞孤鹜句——此句化用唐代王勃《滕王阁序》中名句：“落霞与孤鹜齐飞，秋水共长天一色。”\n(69) 　玄鸟——燕子。\n(70) 　宾鸿——即鸿雁，由于鸿雁是候鸟，应季节而迁徙，所以称为“宾鸿”，或称为“宾雁”。语本《礼记·月令》：“(季秋之月)鸿雁来宾。”\n(71) 　东海黄公——这是东汉时的一部角骶戏。故事是说东海有一个人叫“黄公”，善于用法术伏虎。后来年迈力衰，加上饮酒过度，不能再打虎，最终反而被老虎吃掉。"}]}
{"conversation": [{"input": "", "output": "(72) 　白额王——即白额虎。是最凶的猛虎，东海黄公就是被它吃掉的。《晋书·周处传》：“南山白额猛兽，长桥下蛟，并子为三矣。”周处年轻时横行乡里，当地人把他与虎、蛟并称“三害”。又，唐李白《大猎赋》：“虽凿齿磨牙而致伉，谁谓南山白额之足睹。”\n(73) 　特处士——牛处士。特，公牛，也可泛称牛。\n(74) 　夯——笨重。\n(75) 　符吉梦——这是有关周文王与姜太公的故事。《史记·齐太公世家》：“西伯(即周文王)将出猎，卜之，曰：‘所获非龙非彲，非虎非熊，所获霸王之辅。’于是周西伯猎，果遇太公于渭之阳。”是说周文王在出猎前占卜，说他将得到辅助他称霸的人才。他果然在渭河边遇见姜太公。又，《武王伐纣平话》中说，周文王夜梦飞熊来殿下，周公解梦说，必定会得到贤人辅佐王业。于是文王出猎，遇见在渭水之滨垂钓的太公。这里的吉梦即指《武王伐纣平话》小说中的“飞熊梦”，这个故事要比正史更流行。“符吉梦”暗指熊，因为熊出现在周文王的梦中，喻示他即将遇见贤人。\n(76) 　牸(zì)——母牛。\n(77) 　寅将军——十二生肖中寅年属虎，这里指出这妖怪是虎妖。\n(78) 　守素——保持原来的样子。\n(79) 　随时——与“守素”的意思差不多，随常生活。\n(80) 　啯啅(guōzhuó)——拟声词，形容吞咽食物的声音。\n(81) 　元明——是说众生固有的清净光明的本性。这是佛教语，如《楞严经》卷一：“无始菩提涅槃，元清净体。则汝今者识精元明，能生诸缘。”就是说有了元明的本性，就有佛缘。\n(82) 　衬身无地——无处藏身的意思。衬，这里是依托的意思。\n(83) 　吊客——凶神，主管疾病、哀哭。\n(84) 　诃魁——原作“河奎”，是月中凶神。这两句形容这大汉相貌勇武凶恶。\n(85) 　太保——这个词有多种解释。古代官制中，“太保”是三公之一，地位显赫。后来人们又称巫师为“太保”；还称绿林好汉为“太保”。\n(86) 　膂(lǚ)力——体力。\n(87) 　斑彪——彪，老虎。班彪，花老虎。\n(88) 　呢呢痴痴——形容驯顺的样子。\n(89) 　苾蒭(bìchú)洗业的故事——这是一个佛教故事。苾蒭即比丘，修行的人；洗业意思为洗去宿业。佛教故事说，如来佛在给孤独祗园外，见一个独居愁苦的修行人，如来用手抚摸他，治好他的病；又替他盥洗，给他换上新衣，使他身心非常愉快。因为佛为他洗去了宿业。"}]}
{"conversation": [{"input": "", "output": "(90) 　六贼——佛教以眼、耳、鼻、舌、身、意为“六贼”，又称“六根”。因为它们能吸收色、声、香、味、触、法“六尘”，使人有贪欲。“六根清净”使得人没有贪欲，心境平和。又，心猿指孙悟空。\n(91) 　那——同挪，即移动。\n(92) 　央浼(yāngměi)——请求、央求。\n(93) 　薅草——拔草。\n(94) 　扣背马匹——在马背上装好鞍辔。\n(95) 　拖步——拖累多走路。\n(96) 　踵谢——登门道谢。踵，脚后跟，也指脚。\n(97) 　剪尾——甩动尾巴。\n(98) 　自在——随意、任情。\n(99) 　扶筇——扶着筇竹杖。筇竹，质直而坚硬，产于我国西南部，是做拐杖的好材料。晋代戴凯之《竹谱》：“竹之堪杖，莫尚于筇，磥砢不凡，状若人功。”又，左思《蜀都赋》：“于是乎邛竹缘岭，菌桂临崖，旁挺龙目，侧生荔枝。”李善注：“邛竹出兴古盘江以南，竹中实而高节，可以作杖。”又如杜甫诗《送梓州李使君之任》：“老思筇杖拄，冬要锦衾眠。”又，黄庭坚诗《次韵德儒五丈新居并起》：“稍喜过从近，扶筇不驾车。”又，陆游《老学庵笔记》卷三：“筇竹杖蜀中无之，乃出徼外蛮峒。蛮人持之泸、叙间卖之，一枝才四、五钱。以坚润细瘦、九节而直者为上品，蛮人言语不通，郡中有蛮判官者为之贸易。”\n(100) 　谵语——胡话。\n(101) 　不犯天光——不到天亮。\n(102) 　苫——盖上，这里作围上解释。\n(103) 　华宗——原来是指显贵的宗族，后来作为客气话，用来称呼同姓的人为“华宗”。\n(104) 　直裰——古时一种居家的便服，宽袖系带，又称“道袍”。\n(105) 　剪径——强盗拦路抢劫。\n(106) 　“眼看喜”等六个强盗名——这六个强盗的名字，含眼、耳、鼻、舌、身、意六字，正是佛教所说的“六贼”。\n(107) 　白客——清白的人。\n(108) 　是——这里的“是”作为语尾词，没有实质意义，只是加强了语气。\n(109) 　绪咶——唠叨。\n(110) 　去来——这里，“来”是语气词，没有具体意思，等同“去吧”。\n(111) 　圯桥进履——这是汉代张良的故事，见《史记》卷五十五《留侯世家》。故事与龙王的叙述大致相同。\n(112) 　竖蜻蜓——倒立。\n(113) 　坐定——肯定。"}]}
{"conversation": [{"input": "", "output": "(112) 　竖蜻蜓——倒立。\n(113) 　坐定——肯定。\n(114) 　一泓水响吼清风——一泓水，一潭清水。泓，水深而广。涧中的流水声，在清风中振荡。唐·杜甫《刘九法曹郑瑕邱石门宴集》诗：“晚来横吹好，泓下亦龙吟。”这句诗似乎用杜甫诗意，因为在一泓水下有小白龙，突然，小白龙吼一声，钻了出来。正合“泓下亦龙吟”的情景。\n(115) 　鸥鹭相忘没钓逢——见第九回“鸥鹭盟”注解。这里是说鹰愁涧人迹罕至，景色清幽，鸥鹭等鸟类毫无防备之心，也没有来钓鱼、捕猎的人。\n(116) 　海口——夸口，说大话。\n(117) 　端的——真的。\n(118) 　犯对——作对。\n(119) 　随缘——随缘原是佛教语，意思是外界的事物与自身的感应契合，自己应其缘而作为。佛随众生的缘而施教。后来“随缘”也常用作任其自然的意思。\n(120) 　草科——草窠，草丛。\n(121) 　三尸神乍——三尸又称“三彭”、“三虫”。道教认为人身体中有“三尸神”。据《抱朴子内篇·微旨》说：“言身中有三尸，三尸之为物，虽无形而实魂灵鬼神之属也。”三尸分为上尸、中尸、下尸，居于上、中、下丹田内，喜欢自由游荡，尤其在庚申之日，乘人熟睡的时候上天告状。所以道士们庚申日不睡，叫“守庚申”。这里是说孙猴打心眼里又气又怒，身上的三尸神被激怒了。乍，激怒。\n(122) 　“唵”字咒语——佛经说“唵”字有五意义：一归命、二供养、三警觉、四慑服、五三身。归命、供养皆是皈依佛教的意思。警觉意思为念动时自毛孔而入，唤醒心中之佛和一切佛。慑服，能使诸天龙神等天神服从命令。三身意思是法报应三身(佛教术语，此不详解)。悟空常用“唵”字咒语，调动神将。\n(123) 　孤拐——即脚踝骨。\n(124) 　向年——往年，前几年。\n(125) 　侮手——交手。\n(126) 　蜜多——波罗蜜多或波罗蜜的简称，梵语音译。佛教语，意思是从生死之界，通过“觉悟”，达到不生不灭的彼岸。\n(127) 　摩诃——梵语，意思为大、多、胜。佛门在念楞严咒的末尾，常会念“摩诃般若波罗蜜”。\n(128) 　般若——即般若经，全名为《般若波罗蜜多经》。玄奘翻译的《大般若波罗蜜多经》有六百卷。\n(129) 　金蝉重脱壳——唐僧原是如来弟子金蝉长老下界。重脱壳意思是重新成佛。\n(130) 　赤尻——尻，屁股。猴子红屁股，菩萨骂悟空。"}]}
{"conversation": [{"input": "", "output": "(130) 　赤尻——尻，屁股。猴子红屁股，菩萨骂悟空。\n(131) 　瑜伽——梵语音译，佛教术语。这原是古印度的一种修行方式，后来大乘佛教发展出“瑜伽宗”，瑜伽就成为佛教的代称。然而，我国自宋元以来，又别称密宗为“瑜伽教”。主张修行时静坐调心，控制意志，超越忧喜，体认自我，达到主体与客观一体，悟出佛理。\n(132) 　揭谛——佛教的护法神之一，注已见前。\n(133) 　刬马——没有鞍辔的光背马。\n(134) 　老先——对老年人的尊称，即老先生的意思。\n(135) 　屯邅(zhān)——处于困难的境地。\n(136) 　没了下梢——没有好结果。\n(137) 　虏虏、回回——古代西域民族的名称。"}]}
{"conversation": [{"input": "", "output": "心字卷之四\n第十六回　观音院僧谋宝贝 黑风山怪窃袈裟\n却说他师徒两个策马前来，直至山门首观看，果然是一座寺院。但见那：\n层层殿阁，叠叠廊房。三山门外，巍巍万道彩云遮；五福堂前，艳艳千条红雾绕。两路松篁，一林桧柏。两路松篁，无年无纪自清幽；一林桧柏，有色有颜随傲丽。又见那钟鼓楼高，浮屠塔峻 (1) 。安禅僧定性，啼树鸟音闲。寂寞无尘真寂寞，清虚有道果清虚。\n诗曰：\n上刹祗园隐翠窝，招提胜景赛娑婆。\n果然净土人间少，天下名山僧占多。\n长老下了马，行者歇了担，正欲进门，只见那门里走出一众僧来 (2) 。你看他怎生模样：\n头戴左笄帽，身穿无垢衣 (3) 。\n铜环双坠耳，绢带束腰围。\n草履行来稳，木鱼手内提。\n口中常作念，般若总皈依。\n三藏见了，侍立门旁，道个问讯。那和尚连忙答礼，笑道：“失瞻。”问：“是那里来的？请入方丈献茶。”三藏道：“我弟子乃东土钦差，上雷音寺拜佛求经。至此处天色将晚，欲借上刹一宵。”那和尚道：“请进里坐，请进里坐。”三藏方唤行者牵马进来。那和尚忽见行者相貌，有些害怕，便问：“那牵马的是个甚么东西？”三藏道：“悄言，悄言！他的性急，若听见你说是甚么东西，他就恼了。他是我的徒弟。”那和尚打了个寒噤，咬着指头道：“这般一个丑头怪脑的，好招他做徒弟！”三藏道：“你看不出来哩，丑自丑，甚是有用。”"}]}
{"conversation": [{"input": "", "output": "那和尚只得同三藏与行者进了山门。山门里，又见那正殿上书四个大字，是“观音禅院”。三藏又大喜道：“弟子屡感菩萨圣恩，未及叩谢。今遇禅院，就如见菩萨一般，甚好拜谢。”那和尚闻言，即命道人开了殿门 (4) ，请三藏朝拜。那行者拴了马，丢了行李，同三藏上殿。三藏展背舒身，铺胸纳地，望金像叩头。那和尚便去打鼓，行者就去撞钟。三藏俯伏台前，倾心祷祝。祝拜已毕，那和尚住了鼓，行者还只管撞钟不歇，或紧或慢，撞了许久。那道人道：“拜已毕了，还撞钟怎么？”行者方丢了钟杵，笑道：“你那里晓得，我这是‘做一日和尚撞一日钟’的。”此时却惊动那寺里大小僧人、上下房长老，听得钟声乱响，一齐拥出道：“那个野人在这里乱敲钟鼓？”行者跳将出来，咄的一声道：“是你孙外公撞了耍子的！”那些和尚一见了，唬得跌跌滚滚，都爬在地下道：“雷公爷爷！”行者道：“雷公是我的重孙儿哩！起来，起来，不要怕，我们是东土大唐来的老爷。”众僧方才礼拜，见了三藏，都才放心不怕。内有本寺院主请道：“老爷们到后方丈中奉茶。”遂而解缰牵马。抬了行李，转过正殿，径入后房，序了坐次。那院主献了茶，又安排斋供。\n天光尚早，三藏称谢未毕，只见那后面有两个小童，搀着一个老僧出来。看他怎生打扮：\n头上戴一顶毗卢方帽 (5) ，猫睛石的宝顶光辉；身上穿一领锦绒褊衫 (6) ，翡翠毛的金边晃亮。一对僧鞋攒八宝 (7) ，一根拄杖嵌云星 (8) 。满面皱痕，好似骊山老母 (9) ；一双昏眼，却如东海龙君。口不关风因齿落 (10) 。腰驼背屈为筋挛。"}]}
{"conversation": [{"input": "", "output": "众僧道：“师祖来了。”三藏躬身施礼迎接道：“老院主，弟子拜揖。”那老僧还了礼，又各叙坐。老僧道：“适间小的们说，东土唐朝来的老爷，我才出来奉见。”三藏道：“轻造宝山，不知好歹，恕罪，恕罪！”老僧道：“不敢，不敢！”因问：“老爷，东土到此，有多少路程？”三藏道：“出长安边界，有五千馀里。过两界山，收了一众小徒，一路来行过西番哈咇国，经两个月，又有五六千里，才到了贵处。”老僧道：“也有万里之遥了。我弟子虚度一生，山门也不曾出去，诚所谓‘坐井观天’，樗朽之辈 (11) 。”三藏又问：“老院主高寿几何？”老僧道：“痴长二百七十岁了。”行者听见道：“这还是我万代孙儿哩！”三藏瞅了他一眼道：“谨言！莫要不识高低，冲撞人。”那和尚便问：“老爷，你有多少年纪了？”行者道：“不敢说。”那老僧也只当一句疯话，便不介意，也不再问，只叫献茶。有一个小幸童 (12) ，拿出一个羊脂玉的盘儿，有三个法蓝镶金的茶钟；又一童，提一把白铜壶儿，斟了三杯香茶。真个是色欺榴蕊艳。味胜桂花香。三藏见了，夸爱不尽道：“好物件，好物件！真是美食美器。”那老僧道：“污眼，污眼！老爷乃天朝上国，广览奇珍，似这般器具，何足过奖？老爷自上邦来，可有甚么宝贝，借与弟子一观？”三藏道：“可怜！我那东土，无甚宝贝；就有时，路程遥远，也不能带得。”\n行者在旁道：“师父，我前日在包袱里，曾见那领袈裟，不是件宝贝？拿与他看看何如？”众僧听说袈裟，一个个冷笑。行者道：“你笑怎的？”院主道：“老爷才说袈裟是件宝贝，言实可笑。若说袈裟，似我等辈者，不止二三十件；若论我师祖，在此处做了二百五六十年和尚，足有七八百件！”叫：“拿出来看看。”那老和尚，也是他一时卖弄，便叫道人开库房，头陀抬柜子，就抬出十二柜，放在天井中，开了锁，两边设下衣架，四围牵了绳子，将袈裟一件件抖开挂起，请三藏观看。果然是满堂绮绣，四壁绫罗！"}]}
{"conversation": [{"input": "", "output": "行者一一观之，都是些穿花纳锦，刺绣销金之物。笑道：“好，好，好！收起，收起！把我们的也取出来看看。”三藏把行者扯住，悄悄的道：“徒弟，莫要与人斗富。你我是单身在外，只恐有错。”行者道：“看看袈裟，有何差错？”三藏道：“你不曾理会得。古人有云：‘珍奇玩好之物，不可使见贪婪奸伪之人。’倘若一经入目，必动其心；既动其心，必生其计。汝是个畏祸的，索之而必应其求，可也；不然，则殒身灭命，皆起于此，事不小矣。”行者道：“放心，放心！都在老孙身上。你看他不由分说，急急的走了去，把个包袱解开，早有霞光迸迸，尚有两层油纸裹定，去了纸，取出袈裟，抖开时，红光满室，彩气盈庭。众僧见了，无一个不心欢口赞。真个好袈裟！上头有：\n千般巧妙明珠坠，万样稀奇佛宝攒。\n上下龙须铺彩绮，兜罗四面锦沿边。\n体挂魍魉从此灭，身披魑魅入黄泉。\n托化天仙亲手制，不是真僧不敢穿。\n那老和尚见了这般宝贝，果然动了奸心，走上前，对三藏跪下，眼中垂泪道：“我弟子真是没缘。”三藏搀起道：“老院师有何话说？”他道：“老爷这件宝贝，方才展开，天色晚了，奈何眼目昏花，不能看得明白，岂不是无缘？”三藏教：“掌上灯来，让你再看。”那老僧道：“爷爷的宝贝，已是光亮；再点了灯，一发晃眼，莫想看得仔细。”行者道：“你要怎的看才好？”老僧道：“老爷若是宽恩放心，教弟子拿到后房，细细的看一夜，明早送还老爷西去，不知尊意何如？”三藏听说，吃了一惊，埋怨行者道：“都是你，都是你！”行者笑道：“怕他怎的？等我包起来，教他拿了去看。但有疏虞，尽是老孙管整 (13) 。”那三藏阻当不住，他把袈裟递与老僧道：“凭你看去，只是明早照旧还我，不得损污些须。”老僧喜喜欢欢，着幸童将袈裟拿进去，却吩咐众僧，将前面禅堂扫净，取两张藤床，安设铺盖，请二位老爷安歇。一壁厢又教安排明早斋送行，遂而各散。师徒们关了禅堂，睡下不题。"}]}
{"conversation": [{"input": "", "output": "却说那和尚把袈裟骗到手，拿在后房灯下，对袈裟号啕痛哭，慌得那本寺僧，不敢先睡。小幸童也不知为何，却去报与众僧道：“公公哭到二更时候，还不歇声。”有两个徒孙，是他心爱之人，上前问道：“师公，你哭怎的？”老僧道：“我哭无缘，看不得唐僧宝贝！”小和尚道：“公公年纪高大，发过了 (14) 。他的袈裟，放在你面前，你只消解开看便罢了，何须痛哭？”老僧道：“看的不长久。我今年二百七十岁，空挣了几百件袈裟，怎么得有他这一件？怎么得做个唐僧？”小和尚道：“师公差了。唐僧乃是离乡背井的一个行脚僧。你这等年高，享用也够了，倒要像他做行脚僧，何也？”老僧道：“我虽是坐家自在，乐乎晚景，却不得他这袈裟穿穿。若教我穿得一日儿，就死也闭眼，也是我来阳世间为僧一场。”众僧道：“好没正经！你要穿他的，有何难处？我们明日留他住一日，你就穿他一日；留他住十日，你就穿他十日便罢了。何苦这般痛哭？”老僧道：“纵然留他住了半载，也只穿得半载，到底也不得气长。他要去时，只得与他去，怎生留得长远？”\n正说话处，有一个小和尚，名唤广智，出头道：“公公，要得长远。也容易。”老僧闻言，就欢喜起来道：“我儿，你有甚么高见？”广智道：“那唐僧两个是走路的人，辛苦之甚，如今已睡着了。我们选几个有力量的，拿了枪刀，打开禅堂，将他杀了，把尸首埋在后园，只我一家知道，却又谋了他的白马、行囊，却把那袈裟留下，以为传家之宝，岂非子孙长久之计耶？”老和尚见说，满心欢喜，却才揩了眼泪道：“好，好，好！此计绝妙。”即便收拾枪刀。\n内中又一个小和尚，名唤广谋，就是那广智的师弟，上前来道：“此计不妙。若要杀他，须要看看动静。那个白脸的似易，那个毛脸的似难；万一杀他不得，却不反招己祸？我有一个不动刀枪之法，不知你尊意如何？”老僧道：“我儿，你有何法？”广谋道：“依小孙之见，如今唤聚东山大小房头，每人要干柴一束，舍了那三间禅堂，放起火来，教他欲走无门，连马一火焚之。就是山前山后人家看见，只说是他自不小心，走了火，将我禅堂都烧了。那两个和尚，却不都烧死？又好掩人耳目。袈裟岂不是我们传家之宝？”那些和尚闻言，无不欢喜。都道：“强，强，强！此计更妙，更妙！”遂教各房头搬柴来。咦！这一计，正是弄得个高寿老僧该尽命，观音禅院化为尘。原来他那寺里，有七八十个房头，大小有二百馀众。当夜一拥搬柴，把个禅堂，前前后后，四面围绕不通，安排放火不题。"}]}
{"conversation": [{"input": "", "output": "却说三藏师徒，安歇已定。那行者却是个灵猴，虽然睡下，只是存神炼气，朦胧着醒眼。忽听得外面不住的人走，揸揸的柴响风生。他心疑惑道：“此时夜静，如何有人行得脚步之声？莫敢是贼盗，谋害我们的？”他就一骨鲁跳起。欲要开门出看，又恐惊醒师父。你看他弄个精神，摇身一变，变做一个蜜蜂儿。真个是：\n口甜尾毒，腰细身轻。穿花度柳飞如箭，粘絮寻香似落星。小小微躯能负重，嚣嚣薄翅会乘风。却自椽棱下，钻出看分明。\n只见那众僧们，搬柴运草，已围住禅堂放火哩。行者暗笑道：“果依我师父之言。他要害我们性命，谋我的袈裟，故起这等毒心。我待要拿棍打他啊，可怜又不禁打，一顿棍都打死了，师父又怪我行凶。罢，罢，罢！与他个顺手牵羊，将计就计，教他住不成罢！”好行者，一筋斗跳上南天门里，唬得个庞、刘、苟、毕躬身，马、赵、温、关控背，俱道：“不好了，不好了！那闹天宫的主子又来了！”行者摇着手道：“列位免礼，休惊。我来寻广目天王的。”\n说不了，却遇天王早到，迎着行者道：“久阔 (15) ，久阔。前闻得观音菩萨来见玉帝，借了四值功曹、六丁六甲并揭谛等，保护唐僧往西天取经去，说你与他做了徒弟，今日怎么得闲到此？”行者道：“且休叙阔 (16) 。唐僧路遇歹人，放火烧他，事在万分紧急，特来寻你借‘辟火罩儿，’救他一救。快些拿来使使，即刻返上。”天王道：“你差了。既是歹人放火，只该借水救他，如何要‘辟火罩’？”行者道：“你那里晓得就里 (17) 。借水救之，却烧不起来，倒相应了他 (18) 。只是借此罩，护住了唐僧无伤，其馀管他，尽他烧去。快些！快些！此时恐已无及。莫误了我下边干事。”那天王笑道：“这猴子还是这等起不善之心，只顾了自家，就不管别人。”行者道：“快着！快着！莫要调嘴，害了大事。”那天王不敢不借，遂将罩儿递与行者。\n行者拿了，按着云头，径到禅堂房脊上，罩住了唐僧与白马、行李。他却去那后面老和尚住的方丈房上头坐，着意保护那袈裟。看那些人放起火来，他转捻诀念咒，望巽地上吸一口气吹将去 (19) ，一阵风起，把那火转刮得烘烘乱着。好火！好火！但见："}]}
{"conversation": [{"input": "", "output": "黑烟漠漠，红焰腾腾。黑烟漠漠，长空不见一天星；红焰腾腾，大地有光千里赤。起初时灼灼金蛇，次后来威威血马 (20) 。南方三炁逞英雄 (21) ，回禄大神施法力 (22) 。燥干柴烧烈火性，说甚么燧人钻木 (23) ；熟油门前飘彩焰，赛过了老祖开炉 (24) 。正是那无情火发，怎禁这有意行凶。不去弭灾，反行助虐。风随火势，焰飞有千丈馀高；火趁风威，灰迸上九霄云外。乒乒乓乓，好便似残年爆竹：泼泼喇喇，却就如军中炮声。烧得那当场佛像莫能逃，东院伽蓝无处躲。胜如赤壁夜鏖兵 (25) ，赛过阿房宫内火 (26) ！\n这正是星星之火，能烧万顷之田。须臾间，风狂火盛，把一座观音院，处处通红。你看那众和尚，搬箱抬笼，抢桌端锅，满院里叫苦连天。孙行者护住了后边方丈，辟火罩罩住了前面禅堂，其馀前后火光大发，真个是照天红焰辉煌，透壁金光照耀。\n不期火起之时，惊动了一山兽怪。这观音院正南二十里远近，有座黑风山，山中有一个黑风洞，洞中有一个妖精，正在睡醒翻身。只见那窗门透亮，只道是天明，起来看时，却是正北下的火光晃亮，妖精大惊道：“呀！这必是观音院里失了火。这些和尚好不小心！我看时与他救一救来。”好妖精，纵起云头，即至烟火之下，果然冲天之火，前面殿宇皆空，两廊烟火方灼。他大拽步，撞将进去，正呼唤叫取水来，只见那后房无火，房脊上有一人放风。他却情知如此，急人里面看时，见那方丈中间有些霞光彩气，台案上有一个青毡包袱。他解开一看，见是一领锦襕袈裟，乃佛门之异宝。正是财动人心，他也不救火，他也不叫水，拿着那袈裟，趁哄打劫，拽回云步，径转东山而去。\n那场火只烧到五更天明，方才灭息。你看那众僧们，赤赤精精，啼啼哭哭，都去那灰内寻铜铁，拨腐炭，扑金银。有的在墙匡里，苫搭窝棚；有的赤壁根头，支锅造饭；叫冤叫屈，乱嚷乱闹不题。\n却说行者取了辟火罩，一筋斗送上南天门，交与广目天王道：“谢借，谢借。”天王收了道：“大圣至诚了。我正愁你不还我的宝贝，无处寻讨，且喜就送来也。”行者道：“老孙可是那当面骗物之人？这叫做‘好借好还，再借不难’。”天王道：“许久不面，请到宫少坐一时何如？”行者道：“老孙比在前不同，‘烂板凳，高谈阔论’了；如今保唐僧，不得身闲。容叙，容叙。”急辞别坠云，又见那太阳星上，径来到禅堂前，摇身一变，变做个蜜蜂儿，飞将进去，现了本相看时，那师父还沉睡哩。"}]}
{"conversation": [{"input": "", "output": "行者叫道：“师父，天亮了，起来罢。”三藏才醒觉，翻身道：“正是。”穿了衣服，开门出来，忽抬头，只见些倒壁红墙，不见了楼台殿宇。大惊道：“呀！怎么这殿宇俱无，都是红墙，何也？”行者道：“你还做梦哩！今夜走了水的 (27) 。”三藏道：“我怎不知？”行者道：“是老孙护了禅堂，见师父浓睡，不曾惊动。”三藏道：“你有本事护了禅堂，如何就不救别房之火？”行者笑道：“好教师父得知，果然依你昨日之言，他爱上我们的袈裟，算计要烧杀我们。若不是老孙知觉，到如今皆成灰骨矣！”三藏闻言害怕道：“是他们放的火么？”行者道：“不是他是谁？”三藏道：“莫不是怠慢了你，你干的这个勾当？”行者道：“老孙是这等惫懒之人，干这等不良之事？实实是他家放的。老孙见他心毒，果是不曾与他救火，只是与他略略助些风的。”三藏道：“天那！天那！火起时，只该助水，怎转助风？”行者道：“你可知古人云：‘人没伤虎心，虎没伤人意。’他不弄火，我怎肯弄风？”三藏道：“袈裟何在？敢莫是烧坏了也？”行者道：“没事，没事！烧不坏。那放袈裟的方丈无火。”三藏恨道：“我不管你，但是有些儿伤损，我只把那话儿念动念动，你就是死了！”行者慌了道：“师父，莫念，莫念！管寻还你袈裟就是了。等我去拿来走路。”三藏才牵着马，行者挑了担，出了禅堂，径往后方丈去。\n却说那些和尚，正悲切间，忽的看见他师徒牵马挑担而来，唬得一个个魂飞魄散道：“冤魂索命来了！”行者喝道：“甚么冤魂索命！快还我袈裟来。”众僧一齐跪倒，叩头道：“爷爷呀！冤有冤家，债有债主。要索命不干我们事，都是广谋与老和尚定计害你的，莫问我们讨命。”行者咄的一声道：“我把你这些该死的畜生！那个问你讨甚么命，只拿袈裟来还我走路。”其间有两个胆量大的和尚道：“老爷，你们在禅堂里已烧死了，如今又来讨袈裟，端的还是人，是鬼？”行者笑道：“这伙业畜！那里有甚么火来？你去前面看看禅堂，再来说话。”众僧们爬起来往前观看，那禅堂外面的门窗槅扇，更不曾燎灼了半分。众人悚惧，才认得三藏是种神僧，行者是尊护法。一齐上前叩头道：“我等有眼无珠，不识真人下界！你的袈裟在后面方丈中老师祖处哩。”三藏行过了三五层败壁破墙，嗟叹不已。只见方丈果然无火，众僧抢入里面，叫道：“公公！唐僧乃是神人，未曾烧死，如今反害了自己家当！趁早拿出袈裟还他去也。”"}]}
{"conversation": [{"input": "", "output": "原来这老和尚寻不见袈裟，又烧了本寺的房屋，正在万分烦恼焦燥之处，一闻此言，怎敢答应？因寻思无计，进退无方，拽开步，躬着腰，往那墙上着实撞了一头，可怜只撞得脑破血流魂魄散，咽喉气断染红沙！有诗为证。诗曰：\n堪叹老衲性愚蒙，枉作人间一寿翁。\n欲得袈裟传远世，岂知佛宝不凡同。\n但将容易为长久，定是萧条取败功。\n广智广谋成甚用？损人利己一场空！\n慌得个众僧哭道：“师公已撞杀了，又不见袈裟，怎生是好？”行者道：“想是汝等盗藏起也。都出来！开具花名手本，等老孙逐一查点。”那上下房的院主，将本寺和尚、头陀、幸童、道人尽行开具手本二张，大小人等，共计二百三十名。行者请师父高坐，他却一一从头唱名搜检，都要解放衣襟，分明点过，更无袈裟。又将那各房头搬抢出去的箱笼物件，从头细细寻遍，那里得有踪迹。三藏心中烦恼，懊恨行者不尽，却坐在上面念动那咒。行者扑的跌倒在地，抱着头十分难禁，只教“莫念！莫念！管寻还了袈裟。”那众僧见了，一个个战兢兢的，上前跪下劝解，三藏才合口不念。行者一骨鲁跳起来，耳朵里掣出铁棒，要打那些和尚，被三藏喝住道：“这猴头！你头疼还不怕，还要无礼？休动手，且莫伤人！再与我审问一问！”众僧们磕头礼拜，哀告三藏道：“老爷饶命！我等委实的不曾看见。这都是那老死鬼的不是。他昨晚看着你的袈裟，只哭到更深时候，看也不曾敢看，思量要图长久，做个传家之宝，设计定策，要烧杀老爷。自火起之候，狂风大作，各人只顾救火，搬抢物件，更不知袈裟去向。”"}]}
{"conversation": [{"input": "", "output": "行者大怒，走进方丈屋里，把那老死鬼尸首抬出，选剥了细看，浑身更无那件宝贝；就把个方丈掘地三尺，也无踪影。行者忖量半晌，问道：“你这里可有甚么妖怪成精么？”院主道：“老爷不问，莫想得知。我这里正东南有座黑风山，黑风洞内有一个黑大王。我这老死鬼常与他讲道，他便是个妖精。别无甚物。”行者道：“那山离此有多远近？”院主道：“只有二十里，那望见山头的就是。”行者笑道：“师父放心，不须讲了，一定是那黑怪偷去无疑。”三藏道：“他那厢离此有二十里，如何就断得是他？”行者道：“你不曾见夜间那火，光腾万里，亮透三天，且休说二十里，就是二百里也照见了！坐定是他见火光耀耀，趁着机会，暗暗的来到这里，看见我们袈裟是件宝贝，必然趁哄掳去也。等老孙去寻他一寻。”三藏道：“你去了时，我却何倚？”行者道：“这个放心，暗中自有神灵保护，明中等我叫那些和尚伏侍。”即唤众和尚过来，道：“汝等着几个去埋那老鬼，着几个伏侍我师父，看守我白马。”众僧领诺。行者又道：“汝等莫顺口儿答应，等我去了，你就不来奉承。看师父的，要怡颜悦色；养白马的，要水草调匀。假有一毫儿差了，照依这个样棍，与你们看看！”他掣出棍子，照那火烧的砖墙扑的一下，把那墙打得粉碎，又震倒了有七八层墙。众僧见了，个个骨软身麻，跪着磕头滴泪道：“爷爷宽心前去，我等竭力虔心，供奉老爷，决不敢一毫怠慢！”好行者，急纵筋斗云，径上黑风山，寻找这袈裟。正是那：\n金禅求正出京畿，仗锡投西涉翠微。\n虎豹狼虫行处有，工商士客见时稀。\n路逢异国愚僧妒，全仗齐天大圣威。\n火发风生禅院废，黑熊夜盗锦襕衣。\n毕竟此去不知袈裟有无，吉凶如何，且听下回分解。\n第十七回　孙行者大闹黑风山 观世音收伏熊罴怪\n话说孙行者一筋斗跳将起去，唬得那观音院大小和尚并头陀、幸童、道人等一个个朝天礼拜道：“爷爷呀！原来是腾云驾雾的神圣下界。怪道火不能伤！恨我那个不识人的老剥皮，使心用心，今日反害了自己。”三藏道：“列位请起，不须恨了。这去寻着袈裟，万事皆休。但恐找寻不着，我那徒弟性子有些不好，汝等性命不知如何，恐一人不能脱也。”众僧闻得此言，一个个提心吊胆，告天许愿，只要寻得袈裟，各全性命不题。\n却说孙大圣到空中，把腰儿扭了一扭，早来到黑风山上。住了云头仔细看，果然是座好山。况正值春光时节，但见："}]}
{"conversation": [{"input": "", "output": "万壑争流，千崖竞秀。鸟啼人不见，花落树犹香。雨过天连青壁润，风来松卷翠屏张。山草发，野花开，悬崖峭嶂；薜萝生，佳木丽，峻岭平岗。不遇幽人，那寻樵子？涧边双鹤饮，石上野猿狂。矗矗堆螺排黛色 (28) ，巍巍拥翠弄岚光。\n那行者正观山景，忽听得芳草坡前，有人言语。他却轻步潜踪，闪在那石崖之下偷睛观看。原来是三个妖魔席地而坐：上首的是一条黑汉，左首下是一个道人，右首下是一个白衣秀士。都在那里高谈阔论。讲的是立鼎安炉，抟砂炼汞 (29) ；白雪黄芽 (30) ，傍门外道 (31) 。正说中间，那黑汉笑道：“后日是我母难之日 (32) ，二公可光顾光顾？”白衣秀士道：“年年与大王上寿，今年岂有不来之理？”黑汉道：“我夜来得了一件宝贝，名唤锦襕佛衣，诚然是件玩好之物。我明日就以他为寿，大开筵宴，邀请各山道官，庆贺佛衣，就称为‘佛衣会’如何？”道人笑道：“妙，妙，妙！我明日先来拜寿，后日再来赴宴。”行者闻得佛衣之言，定以为是他宝贝。他就忍不住怒气，跳出石崖，双手举起金箍棒，高叫道：“我把你这伙贼怪！你偷了我的袈裟，要做甚么‘佛衣会’！趁早儿将来还我！”喝一声“休走！”轮起棒，照头一下，慌得那黑汉化风而逃，道人驾云而走，只把个白衣秀士，一棒打死。拖将过来看处，却是一条白花蛇怪。索性提起来，捽做五七断，径入深山找寻那个黑汉。转过尖峰，抹过峻岭，又见那壁陡崖前，耸出一座洞府，但见那：\n烟霞渺渺，松柏森森。烟霞渺渺采盈门，松柏森森青绕户。桥踏枯槎木，峰巅绕薜萝。鸟衔红蕊来云壑，鹿践芳丛上石台。那门前时催花发，风送花香。临堤绿柳转黄鹂，傍岸夭桃翻粉蝶。虽然旷野不堪夸，却赛蓬莱山下景。\n行者到于门首，又见那两扇石门关得甚紧。门上有一横石板，明书六个大字，乃“黑风山黑风洞”。即便轮棒，叫声“开门！”那里面有把门的小妖，开了门出来，问道：“你是何人，敢来击吾仙洞？”行者骂道：“你个作死的孽畜！甚么个去处，敢称仙洞。‘仙’字是你称的？快进去报与你那黑汉，教他快送老爷的袈裟出来，饶你一窝性命！”小妖急急跑到里面，报道：“大王！‘佛衣会’做不成了，门外有一个毛脸雷公嘴的和尚，来讨袈裟哩！”那黑汉被行者在芳草坡前赶将来，却才关了门，坐还未稳，又听得那话，心中暗想道：“这厮不知是那里来的，这般无礼，他敢嚷上我的门来！”教取披挂，随结束了 (33) ，绰一杆黑缨枪，走出门来。这行者闪在门外，执着铁棒睁睛观看，只见那怪果生得凶险："}]}
{"conversation": [{"input": "", "output": "碗子铁盔火漆光 (34) ，乌金铠甲亮辉煌。\n皂罗袍罩风兜袖，黑绿丝绦亸穗长。\n手执黑缨枪一杆，足踏乌皮靴一双。\n眼晃金睛如掣电，正是山中黑风王。\n行者暗笑道：“这厮真个如烧窑的一般，筑煤的无二 (35) 。想必是在此处刷炭为生，怎么这等一身乌黑？”那怪厉声高叫道：“你是个甚么和尚，敢在我这里大胆？”行者执铁棒撞至面前，大咤一声道：“不要闲讲，快还你老外公的袈裟来！”那怪道：“你是那寺里和尚？你的袈裟在那里失落了，敢来我这里索取？”行者道：“我的袈裟，在直北观音院后方丈里放着。只因那院里失了火，你这厮趁哄掳掠盗了来，要做‘佛衣会，庆寿，怎敢抵赖？快快还我，饶你性命！若牙迸半个‘不’字，我推倒了黑风山， 平了黑风洞，把你这一洞妖邪，都碾为虀粉！”\n那怪闻言，呵呵冷笑道：“你这个泼物！原来昨夜那火就是你放的，你在那方丈屋上，行凶招风。是我把一件袈裟拿来了，你待怎么！你是那里来的？姓甚名谁？有多大手段，敢那等海口浪言！”行者道：“是你也认不得你老外公哩！你老外公乃大唐上国驾前御弟三藏法师之徒弟，姓孙，名悟空行者。若问老孙的手段，说出来教你魂飞魄散，死在眼前！”那怪道：“我不曾会你，有甚么手段，说来我听。”行者笑道：“我儿子，你站稳着，仔细听之。我：\n自小神通手段高，随风变化逞英豪。\n养性修真熬日月，跳出轮回把命逃。\n一点诚心曾访道，灵台山上采药苗。\n那山有个老仙长，寿年十万八千高。\n老孙拜他为师父，指我长生路一条。\n他说身内有丹药，外边采取枉徒劳。\n得传大品天仙诀，若无根本实难熬。\n回光内照宁心坐，身中日月坎离交 (36) 。\n万事不思全寡欲，六根清净体坚牢 (37) 。\n返老还童容易得，超凡入圣路非遥。\n三年无漏成仙体，不同俗辈受煎熬。\n十洲三岛还游戏，海角天涯转一遭。\n活该三百多馀岁，不得飞升上九霄。\n下海降龙真宝贝，才有金箍棒一条。\n花果山前为帅首，水帘洞里聚群妖。\n玉皇大帝传宣诏，封我齐天极品高。\n几番大闹灵霄殿，数次曾偷王母桃。\n天兵十万来降我，层层密密布枪刀。\n战退天王归上界，哪吒负痛领兵逃。\n显圣真君能变化，老孙硬赌跌平交。\n道祖观音同玉帝，南天门上看降妖。\n却被老君助一阵，二郎擒我到天曹。\n将身绑在降妖柱，即命神兵把首枭。\n刀砍锤敲不得坏，又教雷打火来烧。\n老孙其实有手段，全然不怕半分毫。\n送在老君炉里炼，六丁神火慢煎熬。\n日满开炉我跳出，手持铁棒绕天跑。\n纵横到处无遮挡。三十三天闹一遭。"}]}
{"conversation": [{"input": "", "output": "日满开炉我跳出，手持铁棒绕天跑。\n纵横到处无遮挡。三十三天闹一遭。\n我佛如来施法力，五行山压老孙腰。\n整整压该五百载，幸逢三藏出唐朝。\n吾今皈正西方去，转上雷音见玉毫 (38) 。\n你去乾坤四海问一问，我是历代持名第一妖！”\n那怪闻言笑道：“你原来是那闹天宫的弼马温么？”行者最恼的是人叫他弼马温，听见这一声，心中大怒。骂道：“你这贼怪！偷了袈裟不还，倒伤老爷。不要走，看棍！”那黑汉侧身躲过，绰长枪，劈手来迎。两家这场好杀：\n如意棒，黑缨枪，二人洞口逞刚强。分心劈脸刺，着臂照头伤。这个横丢阴棍手，那个直拈急三枪。白虎爬山来探爪，黄龙卧道转身忙 (39) 。喷彩雾，吐毫光，两个妖仙不可量：一个是修正齐天圣，一个是成精黑大王。这场山里相争处，只为袈裟各不良。\n那怪与行者斗了十数回合，不分胜负。渐渐红日当午，那黑汉举枪架住铁棒道：“孙行者，我两个且收兵，等我进了膳来，再与你赌斗。”行者道：“你这个业畜，叫做汉子？好汉子半日儿就要吃饭？似老孙在山根下，整压了五百馀年，也未曾尝些汤水，那里便饿哩？莫推故，休走！还我袈裟来，方让你去吃饭。”那怪虚幌一枪，撤身入洞，关了石门，收回小怪，且安排筵宴，书写请帖，邀请各山魔王庆会不题。\n却说行者攻门不开，也只得回观音院。那本寺僧人已葬埋了那老和尚，都在方丈里伏侍唐僧。早斋已毕，又摆上午斋。正那里添汤换水，只见行者从空降下，众僧礼拜，接入方丈，见了三藏。三藏道：“悟空，你来了？袈裟如何？”行者道：“已有了根由。早是不曾冤了这些和尚，原来是那黑风山妖怪偷了。老孙去暗暗的寻他，只见他与一个白衣秀士，一个老道人，坐在那芳草坡前讲话。也是个不打自招的怪物，他忽然说出道：后日是他母难之日，邀请诸邪来做生日；夜来得了一件锦襕佛衣，要以此为寿，作一大宴，唤做‘庆赏佛衣会’。是老孙抢到面前，打了一棍，那黑汉化风而走，道人也不见了，只把个白衣秀士打死，乃是一条白花蛇成精。我又急急赶到他洞口，叫他出来与他赌斗。他已承认了，是他拿回。战够这半日，不分胜负。那怪回洞，却要吃饭，关了石门，惧战不出。老孙却来回看师父，先报此信，已是有了袈裟的下落，不怕他不还我。”"}]}
{"conversation": [{"input": "", "output": "众僧闻言，合掌的合掌，磕头的磕头，都念声：“南无阿弥陀佛！今日寻着下落，我等方有了性命矣。”行者道：“你且休喜欢畅快，我还未曾到手，师父还未曾出门哩。只等有了袈裟，打发得我师父好好的出门，才是你们的安乐处；若稍有些须不虞，老孙可是好惹的主子！可曾有好茶饭与我师父吃？可曾有好草料喂马？”众僧俱满口答应道：“有，有，有！更不曾一毫待怠慢了老爷。”三藏道：“自你去了这半日，我已吃过了三次茶汤，两餐斋供了，他俱不曾敢慢我。但只是你还尽心竭力去寻取袈裟回来。”行者道：“莫忙！既有下落，管请拿住这厮，还你原物。放心，放心！”正说处，那上房院主，又整治素供，请孙老爷吃斋。行者却吃了些须，复驾祥云，又去找寻。\n正行间，只见一个小怪，左胁下夹着一个花梨木匣儿，从大路而来。行者度他匣内必有甚么柬札，举起棒，劈头一下，可怜不禁打，就打得似个肉饼一般，却拖在路旁，揭开匣儿观看，果然是一封请帖。帖上写着：\n侍生熊罴顿首拜，启上大阐金池老上人丹房：屡承佳惠，感激渊深。夜观回禄之难，有失救护，谅仙机必无他害。生偶得佛衣一件，欲作雅会，谨具花酌，奉扳清赏。至期，千乞仙驾过临一叙是荷。先二日具。\n行者见了，呵呵大笑道：“那个老剥皮，死得他一毫儿也不亏！他原来与妖精结党。怪道他也活了二百七十岁，想是那个妖精，传他些甚么服气的小法儿，故有此寿。老孙还记得他的模样，等我就变做那和尚，往他洞里走走，看我那袈裟放在何处。假若得手，即便拿回，却也省力。”\n好大圣，念动咒语，迎着风一变，果然就像那老和尚一般，藏了铁棒，拽开步径来洞口，叫声“开门”。那小妖开了门，见是这般模样，急转身报道：“大王，金池长老来了。”那怪大惊道：“刚才差了小的去下简帖请他，这时候还未到那里哩，如何他就来得这等迅速？想是小的不曾撞着他，断是孙行者呼他来讨袈裟的。管事的，可把佛衣藏了，莫教他看见。”"}]}
{"conversation": [{"input": "", "output": "行者进了前门，但见那天井中，松篁交翠，桃李争妍，丛丛花发，簇簇兰香，却也是个洞天之处 (40) 。又见那二门上有一联对子，写着：“静隐深山无俗虑，幽居仙洞乐天真。”行者暗道：“这厮也是个脱垢离尘，知命的怪物。”入门里，往前又进，到于三层门里，都是些画栋雕梁，明窗彩户。只见那黑汉子，穿的是黑绿纡丝袢袄 (41) ，罩一领鸦青花绫披风，戴一顶乌角软巾 (42) ，穿一双麂皮皂靴 (43) 。见行者进来，整顿衣巾，降阶迎接道：“金池老友，连日欠亲。请坐，请坐。”行者以礼相见。见毕而坐，坐定而茶。茶罢，妖精欠身道：“适有小简奉启，后日一叙，何老友今日就下顾也？”行者道：“正来进拜，不期路遇华翰 (44) ，见有‘佛衣雅会’，故此急急奔来，愿求见见。”那怪笑道：“老友差矣。这袈裟本是唐僧的，他在你处住札，你岂不曾看见，反来就我看看？”行者道：“贫僧借来，因夜晚还不曾展看，不期被大王取来。又被火烧了荒山，失落了家私。那唐僧的徒弟，又有些骁勇，乱忙中，四下里都寻觅不见，原来是大王的洪福收来，故特来一见。”\n正讲处，只见有一个巡山的小妖，来报道：“大王！祸事了！下请书的小校，被孙行者打死在大路旁边，他绰着经儿 (45) ，变化做金池长老，来骗佛衣也！”那怪闻言，暗道：“我说那长老怎么今日就来，又来得迅速，果然是他！”急纵身，拿过枪来，就刺行者。行者耳朵里急掣出棍子，现了本相，架住枪尖，就在他那中厅里跳出，自天井中，斗到前门外，唬得那洞里群魔都丧胆，家间老幼尽无魂。这场在山头好赌斗，比前番更是不同。好杀：\n那猴王胆大充和尚，这黑汉心灵隐佛衣。语去言来机会巧，随机应变不差池。袈裟欲见无由见，宝贝玄微真妙微。小怪寻山言祸事，老妖发怒显神威。翻身打出黑风洞，枪棒争持辨是非。棒架长枪声响亮，枪迎铁棒放光辉。悟空变化人间少，妖怪神通世上稀。这个要把佛衣来庆寿，那个不得袈裟肯善归？这番苦战难分手。就是活佛临凡也解不得围。\n他两个从洞口打上山头，自山头杀在云外，吐雾喷风，飞砂走石，只斗到红日沉西，不分胜败。那怪道：“姓孙的，你且住了手。今日天晚，不好相持。你去，你去！待明早来，与你定个死活。”行者叫道：“儿子莫走！要战便像个战的，不可以天晚相推。”看他没头没脸的，只情使棍子打来，这黑汉又化阵清风，转回本洞，紧闭石门不出。"}]}
{"conversation": [{"input": "", "output": "行者却无计策奈何，只得也回观音院里，按落云头，道声“师父”。那三藏眼儿巴巴的正望他哩 (46) 。忽见到了面前，甚喜；又见他手里没有袈裟，又惧。问道：“怎么这番还不曾有袈裟来？”行者袖中取出个简帖儿来，递与三藏道：“师父，那怪物与这死的老剥皮，原是朋友。他着一个小妖送此帖来，还请他去赴‘佛衣会’。是老孙就把那小妖打死，变做那老和尚，进他洞去，骗了一锺茶吃。欲问他讨袈裟看看，他不肯拿出。正坐间，忽被一个甚么巡风的，走了风信，他就与我打将起来。只斗到这早晚，不分上下。他见天晚，闪回洞去，紧闭石门。老孙无奈，也暂回来。”三藏道：“你手段比他何如？”行者道：“我也硬不多儿，只战个手平。”三藏才看了简帖，又递与那院主道：“你师父敢莫也是妖精么？”那院主慌忙跪下道：“老爷，我师父是人。只因那黑大王修成人道，常来寺里与我师父讲经，他传了我师父些养神服气之术，故以朋友相称。”行者道：“这伙和尚没甚妖气，他一个个头圆顶天，足方履地，但比老孙肥胖长大些儿，非妖精也。你看那帖儿上写着‘侍生熊罴’，此物必定是个黑熊成精。”三藏道：“我闻得古人云：‘熊与猩猩相类。’都是兽类，他却怎么成精？”行者笑道：“老孙是兽类，见做了齐天大圣，与他何异？大抵世间之物，凡有九窍者，皆可以修行成仙。”三藏又道：“你才说他本事与你手平，你却怎生得胜，取我袈裟回来？”行者道：“莫管，莫管，我有处治。”\n正商议间，众僧摆上晚斋，请他师徒们吃了。三藏教掌灯，仍去前面禅堂安歇。众僧都挨墙倚壁，苫搭窝棚，各各睡下，只把个后方丈让与那上下院主安身。此时夜静，但见：\n银河现影，玉宇无尘。满天星灿烂，一水浪收痕。万籁声宁，千山鸟绝。溪边渔火息，塔上佛灯昏。昨夜阇黎钟鼓响，今宵一遍哭声闻。\n是夜在禅堂歇宿。那三藏想着袈裟，那里得稳睡？忽翻身见窗外透白，急起叫道：“悟空，天明了，快寻袈裟去。”行者一骨鲁跳将起来。早见众僧侍立，供奉汤水，行者道：“你等用心伏侍我师父，老孙去也。”三藏下床，扯住道：“你往哪里去？”行者道：“我想这桩事都是观音菩萨没理，他有这个禅院在此，受了这里人家香火，又容那妖精邻住。我去南海寻他，与他讲三讲，教他亲来问妖精讨袈裟还我。”三藏道：“你这去，几时回来？”行者道：“时少只在饭罢，时多只在晌午，就成功了。那些和尚，可好伏侍，老孙去也。”说声去，早已无踪。\n须臾间，到了南海。停云观看，但见那："}]}
{"conversation": [{"input": "", "output": "须臾间，到了南海。停云观看，但见那：\n汪洋海远，水势连天。祥光笼宇宙，瑞气照山川。千层雪浪吼青霄，万叠烟波滔白昼。水飞四野，浪滚周遭。水飞四野振轰雷，浪滚周遭鸣霹雳。休言水势，且看中间。五色朦胧宝叠山，红黄紫皂绿和蓝。才见观音真胜境，试看南海落伽山。好去处！山峰高耸，顶透虚空。中间有千样奇花，百般瑞草。风摇宝树，日映金莲。观音殿瓦盖琉璃，潮音洞门铺玳瑁。绿杨影里语鹦哥，紫竹林中啼孔雀。罗纹石上，护法威严；玛瑙滩前，木叉雄壮 (47) 。\n这行者观不尽那异景非常，径直按云头，到竹林之下。早有诸天迎接道 (48) ：“菩萨前者对众言大圣归善，甚是宣扬。今保唐僧，如何得暇到此？”行者道：“因保唐僧，路逢一事，特见菩萨，烦为通报。”诸天遂来洞口报知。菩萨唤入。行者遵法而行，至宝莲台下拜了。菩萨问曰：“你来何干？”行者道：“我师父路遇你的禅院，你受了人间香火，容一个黑熊精在那里邻住，着他偷了我师父袈裟，屡次取讨不与，今特来问你要的。”菩萨道：“这猴子说话，这等无状！既是熊精偷了你的袈裟，你怎来问我取讨？都是你这个业猴大胆，将宝贝卖弄，拿与小人看见。你却又行凶，唤风发火，烧了我的留云下院，反来我处放刁！”行者见菩萨说出这话，知他晓得过去未来之事，慌忙礼拜道：“菩萨，乞恕弟子之罪，果是这般这等。但恨那怪物不肯与我袈裟，师父又要念那话儿咒语，老孙忍不得头疼，故此来拜烦菩萨。望菩萨慈悲之心，助我去拿那妖精，取衣西进也。”菩萨道：“那怪物有许多神通，却也不亚于你。也罢，我看唐僧面上，和你去走一遭。”行者闻言，谢恩再拜。即请菩萨出门，遂同驾祥云，早到黑风山。坠落云头，依路找洞。\n正行处，只见那山坡前，走出一个道人，手拿着一个玻璃盘儿，盘内安着两粒仙丹，往前正走，被行者撞个满怀，掣出棒，就照头一下，打得脑里浆流出，腔中血迸撺。菩萨大惊道：“你这个猴子，还是这等放泼！他又不曾偷你袈裟，又不与你相识，又无甚冤仇，你怎么就将他打死？”行者道：“菩萨，你认他不得。他是那黑熊精的朋友。他昨日和一个白衣秀士，都在芳草坡前坐讲。后日是黑精的生日，请他们来庆‘佛衣会’。今日他先来拜寿，明日来庆‘佛衣会’，所以我认得。定是今日替那妖去上寿。”菩萨说：“既是这等说来，也罢。”行者才去把那道人提起来看，却是一只苍狼。旁边那个盘儿底下却有字，刻道“凌虚子制”。"}]}
{"conversation": [{"input": "", "output": "行者见了，笑道：“造化，造化！老孙也是便益，菩萨也是省力。这怪叫做不打自招，那怪教他今日了劣 (49) 。”菩萨说道：“悟空，这教怎么说？”行者道：“菩萨，我悟空有一句话儿，叫做将计就计，不知菩萨可肯依我？”菩萨道：“你说。”行者说道：“菩萨，你看这盘儿中是两粒仙丹，便是我们与那妖魔的贽见 (50) ；这盘儿后面刻的四个字，说‘凌虚子制’，便是我们与那妖魔的勾头 (51) 。菩萨若要依得我时，我好替你作个计较，也就不须动得干戈，也不须劳得征战，妖魔眼下遭瘟，佛衣眼下出现。菩萨要不依我时，菩萨往西，我悟空往东，佛衣只当相送，唐三藏只当落空。”菩萨笑道：“这猴熟嘴 (52) ！”行者道：“不敢，倒是一个计较。”菩萨说：“你这计较怎说？”行者道：“这盘上刻那‘凌虚子制’，想这道人就号做凌虚子。菩萨，你要依我时，可就变做这个道人，我把这丹吃了一粒，变上一粒，略大些儿。菩萨你就捧了这个盘儿，两粒仙丹，去与那妖上寿，把这丸大些的让与那妖。待那妖一口吞之，老孙便于中取事，他若不肯献出佛衣，老孙将他肚肠，就也织将一件出来。”\n菩萨没法，只得也点点头儿。行者笑道：“如何？”尔时菩萨乃以广大慈悲，无边法力，亿万化身，以心会意，以意会身，恍惚之问，变作凌虚仙子：\n鹤氅仙风飒，飘飖欲步虚 (53) 。\n苍颜松柏老，秀色古今无。\n去去还无住，如如自有殊。\n总来归一法，只是隔邪躯。\n行者看道：“妙啊，妙啊！还是妖精菩萨，还是菩萨妖精？”菩萨笑道：“悟空，菩萨、妖精，总是一念；若论本来，皆属无有。”行者心下顿悟，转身却就变做一粒仙丹：\n走盘无不定，圆明未有方。\n三三勾漏合 (54) ，六六少翁商 (55) 。\n瓦铄黄金焰，牟尼白昼光 (56) 。\n外边铅与汞，未许易论量。\n行者变了那颗丹，终是略大些儿。菩萨认定，拿了那个琉璃盘儿，径到妖洞门口，看时，果然是：\n崖深岫险，云生岭上；柏苍松翠，风飒林间。崖深岫险，果是妖邪出没人烟少；柏苍松翠，也可仙真修隐道情多。山有涧，涧有泉，潺潺流水咽鸣琴，便堪洗耳；崖有鹿，林有鹤，幽幽仙籁动闲岑，亦可赏心。这是妖仙有分降菩提，弘誓无边垂恻隐。\n菩萨看了，心中暗喜道：“这业畜占了这座山洞，却是也有些道分。”因此心中已此有个慈悲。"}]}
{"conversation": [{"input": "", "output": "菩萨看了，心中暗喜道：“这业畜占了这座山洞，却是也有些道分。”因此心中已此有个慈悲。\n走到洞口，只见守洞小妖，都有些认得，道：“凌虚仙长来了。”一边传报，一边接引。那妖早已迎出二门道：“凌虚，有劳仙驾珍顾，蓬荜有辉。”菩萨道：“小道敬献一粒仙丹，敢称千寿。”他二人拜毕，方才坐定，又叙起他昨日之事。菩萨不答，连忙拿丹盘道：“大王，且见小道鄙意。”觑定一粒大的，推与那妖道：“愿大王千寿！”那妖亦推一粒，递与菩萨道：“愿与凌虚子同之。”让毕，那妖才待要咽，那药顺口儿一直滚下，现了本相，理起四平，那妖滚倒在地。菩萨现相，问妖取了佛衣。行者早已从鼻孔中出去。菩萨又怕那妖无礼，却把一个箍儿，丢在那妖头上。那妖起来，提枪要刺，行者、菩萨早已起在空中，菩萨将真言念起。那怪依旧头疼，丢了枪，满地乱滚。半空里笑倒个美猴王，平地下滚坏个黑熊怪。\n菩萨道：“业畜！你如今可皈依么？”那怪满口道：“心愿皈依，只望饶命！”行者道：“耽搁了工夫！”意欲就打。菩萨急止住道：“休伤他命，我有用他处哩。”行者道：“这样怪物，不打死他反留他，在何处用他？”菩萨道：“我那落伽山后，无人看管，我要带他去做个守山大神。”行者笑道：“诚然是个救苦慈尊，一灵不损。若是老孙有这样咒语，就念上他娘千遍，这回儿就有许多黑熊，都教他了帐！”却说那怪苏醒多时，公道难禁疼痛，只得跪在地下哀告道：“但饶性命，愿皈正果！”菩萨方坠落祥光，又与他摩顶受戒，教他执了长枪，跟随左右。那黑熊才一片野心今日定，无穷顽性此时收。菩萨吩咐道：“悟空，你回去罢，好生服侍唐僧是，休懈惰生事。”行者道：“深感菩萨远来，弟子还当回送回送。”菩萨道：“免送。”行者才捧着袈裟，叩头而别。菩萨亦带了熊罴，径回大海。有诗为证。诗曰：\n祥光霭霭凝金像，万道缤纷实可夸。\n普济世人垂悯恤，遍观法界现金莲。\n今来多为传经意，此去原无落点瑕。\n降怪成真归大海，空门复得锦袈裟。\n毕竟不知向后事情如何，且听下回分解。\n第十八回　观音院唐僧脱难 高老庄大圣除魔\n行者辞了菩萨，按落云头，将袈裟挂在香柟树上，掣出棒来，打入黑风洞里。那洞里那得一个小妖？原来是他见菩萨出现，降得那老怪就地打滚，急急都散走了。行者一发行凶，将他那几层门上，都积了干柴，前前后后一齐发火，把个黑风洞烧做个“红风洞”，却拿了袈裟，驾祥光转回直北。"}]}
{"conversation": [{"input": "", "output": "话说那三藏望行者急忙不来，心甚疑惑：不知是请菩萨不至，不知是行者托故而逃。正在那胡猜乱想之中，只见半空中彩雾灿灿，行者忽坠阶前，叫道：“师父，袈裟来了。”三藏大喜。众僧亦无不欢悦道：“好了，好了！我等性命，今日方才得全了。”三藏接了袈裟道：“悟空，你早间去时，原约到饭罢晌午，如何此时日西方回？”行者将那请菩萨施变化降妖的事情，备陈了一遍。三藏闻言，遂设香案，朝南礼拜罢。道：“徒弟啊，既然有了佛衣，可快收拾包裹去也。”行者道：“莫忙，莫忙。今日将晚，不是走路的时候，且待明日早行。”众僧们一齐跪下道：“孙老爷说得是，一则天晚，二来我等有些愿心儿，今幸平安，有了宝贝，待我还了愿，请老爷散了福 (57) ，明早再送西行。”行者道：“正是，正是。”你看那些和尚，都倾囊倒底，把那火里抢出的馀资，各出所有，整顿了些斋供，烧了些平安无事的纸，念了几卷消灾解厄的经。当晚事毕。\n次早方刷扮了马匹，包裹了行囊出门。众僧远送方回。行者引路而去，正是那春融时节。但见那：\n草衬玉骢蹄迹软，柳摇金线露华新 (58) 。\n桃杏满林争艳丽，薜萝绕径放精神。\n沙堤日暖鸳鸯睡，山涧花香蛱蝶驯。\n这般秋去冬残春过半，不知何年行满得真文。\n师徒们行了五七日荒路，忽一日天色将晚，远远的望见一村人家。三藏道：“悟空，你看那壁厢有座山庄相近，我们去告宿一宵，明日再行如何？”行者道：“且等老孙去看看吉凶，再作区处。”那师父挽住丝缰，这行者定睛观看，真个是：\n竹篱密密，茅屋重重。参天野树迎门，曲水溪桥映户。道旁杨柳绿依依，园内花开香馥馥。此时那夕照沉西，处处山林喧鸟雀；晚烟出爨，条条道径转牛羊。又见那食饱鸡豚眠屋角，醉酣邻叟唱歌来。"}]}
{"conversation": [{"input": "", "output": "行者看罢道：“师父请行。定是一村好人家，正可借宿。”那长老催动白马，早到街衢之口。又见一个少年，头裹绵布，身穿蓝袄，持伞背包，敛棍扎裤，脚踏着一双三耳草鞋，雄纠纠的出街忙走。行者顺手一把扯住道：“那里去？我问你一个信儿，此间是什么地方？”那个人只管苦挣，口里嚷道：“我庄上没人？只是我好问信！”行者陪着笑道：“施主莫恼。‘与人方便，自己方便’。你就与我说说地名何害？我也可解得你的烦恼。”那人挣不脱手，气得乱跳道：“蹭蹬 (59) ！蹭蹬！家长的屈气受不了 (60) ，又撞着这个光头，受他的清气！”行者道：“你有本事，劈开我的手，你便就去了也罢。”那人左扭右扭，那里扭得动，却似一把铁钤钳住一般 (61) ，气得他丢了包袱，撇了伞，两只手雨点似来抓行者。行者把一只手扶着行李，一只手抵住那人，凭他怎么支吾，只是不能抓着。行者愈加不放，急得爆燥如雷。三藏道：“悟空，那里不有人来了？你再问那人就是，只管扯住他怎的？放他去罢。”行者笑道：“师父不知。若是问了别人没趣，须是问他，才有买卖。”那人被行者扯住不过，只得说出道：“此处乃是乌斯藏国界之地，唤做‘高老庄’—— 一庄人家有大半姓高，故此唤做高老庄。你放了我去罢。”行者又道：“你这样行装，不是个走近路的。你实与我说，你要往那里去？端的所干何事？我才放你。”"}]}
{"conversation": [{"input": "", "output": "这人无奈，只得以实情告诉道：“我是高太公的家人，名叫高才。我那太公有个老女儿 (62) ，年方二十岁，更不曾配人，三年前被一个妖精占了。那妖整做了这三年女婿。我太公不悦，说道：‘女儿招了妖精，不是长法：一则败坏家门，二则没个亲家来往。’一向要退这妖精。那妖精那里肯退，转把女儿关在他后宅，将有半年，再不放出与家内人相见。我太公与了我几两银子，教我寻访法师，拿那妖怪。我这些时不曾住脚，前前后后，请了有三四个人，都是不济的和尚，脓包的道士，降不得那妖精。刚才骂了我一场，说我不会干事，又与了我五钱银子做盘缠，教我再去请好法师降他。不期撞着你这个纥剌星扯住 (63) ，误了我走路，故此里外受气，我无奈，才与你叫喊。不想你又有些拿法 (64) ，我挣不过你，所以说此实情。你放我去罢。”行者道：“你的造化，我有营生，这才是凑四合六的勾当 (65) 。你也不须远行，莫要花费了银子。我们不是那不济的和尚，脓包的道士，其实有些手段，惯会拿妖。这正是：‘一来照顾郎中，二来又医得眼好。’烦你回去上覆你那家主，说我们是东土驾下差来的御弟圣僧，往西天拜佛求经者，善能降妖缚怪。”高才道：“你莫误了我。我是一肚子气的人，你若哄了我，没甚手段，拿不住那妖精，却不又带累我来受气？”行者道：“管教不误了你，你引我到你家门首去来。”那人也无计奈何，真个提着包袱，拿了伞，转步回身，领他师徒到于门首道：“二位长老，你且在马台上略坐坐 (66) ，等我进去报主人知道。”行者才放了手，落担牵马，师徒们坐立门旁等候。\n那高才人了大门，径往中堂上走，可可的撞见高太公 (67) 。太公骂道：“你那个蛮皮畜生 (68) ，怎么不去寻人，又回来做甚？”高才放下包、伞道：“上告主人公得知，小人才行出街口，忽撞见两个和尚，一个骑马，一个挑担。他扯住我不放，问我那里去。我再三不曾与他说及，他缠得没奈何，不得脱手，遂将主人公的事情，一一说与他知。他却十分欢喜，要与我们拿那妖怪哩。”高老道：“是那里来的？”高才道：“他说是东土驾下差来的御弟圣僧，前往西天拜佛求经的。”太公道：“既是远来的和尚，怕不真有些手段。他如今在那里？”高才道：“现在门外等候。”"}]}
{"conversation": [{"input": "", "output": "那太公即忙换了衣服，与高才出来迎接，叫声“长老”。三藏听见，急转身，早已到了面前。那老者戴一顶乌绫巾，穿一领葱白蜀锦衣，踏一双糙米皮的犊子靴，系一条黑绿绦子，出来笑语相迎，便叫：“二位长老，作揖了。”三藏还了礼，行者站着不动。那老者见他相貌凶丑，便就不敢与他作揖。行者道：“怎么不唱老孙喏？”那老儿有几分害怕，叫高才道：“你这小厮却不弄杀我也！家里现有一个丑头怪脑的女婿打发不开，怎么又引这个雷公来害我？”行者道：“老高，你空长了许大年纪，还不省事。若专以相貌取人，干净错了 (69) 。我老孙丑自丑，却有些本事。替你家擒得妖精，捉得鬼魅，拿住你那女婿，还了你女儿，便是好事，何必谆谆以相貌为言。”太公见说，战兢兢的，只得强打精神，叫声“请进”。这行者见请，才牵了白马，教高才挑着行李，与三藏进去。他也不管好歹，就把马拴在敞厅柱上，扯过一张退光漆交椅，叫三藏坐下。他又扯过一张椅子，坐在旁边。那高老道：“这个小长老，倒也家怀 (70) 。”行者道：“你若肯留我住得半年，还家怀哩。”"}]}
{"conversation": [{"input": "", "output": "坐定，高老问道：“适间小价说 (71) ，二位长老是东土来的？”三藏道：“便是。贫僧奉朝命往西天拜佛求经，因过宝庄，特借一宿，明日早行。”高老道：“二位原是借宿的，怎么说会拿怪？”行者道：“因是借宿，顺便拿几个妖怪儿耍耍的。动问府上有多少妖怪？”高老道：“天那！还吃得有多少哩！只这一个怪女婿，也被他磨慌了。”行者道：“你把那妖怪的始末，有多大手段，从头儿说说我听，我好替你拿他。”高老道：“我们这庄上，自古至今，也不晓得有甚么鬼祟魍魉，邪魔作耗。只是老拙不幸，不曾有子，止生三个女儿：大的唤名香兰，第二的名玉兰，第三的名翠兰。那两个从小儿配与本庄人家，止有小的个，要招个女婿，指望他与我同家过活，做个养老女婿，撑门抵户，做活当差。不期三年前，有一个汉子，模样儿倒也精致，他说是福陵山上人家，姓猪，上无父母，下无兄弟，愿与人家做个女婿。我老拙见是这般一个无根无绊的人，就招了他。一进门时，倒也勤谨：耕田耙地，不用牛具；收割田禾，不用刀杖。昏去明来，其实也好。只是一件，有些会变嘴脸。”行者道：“怎么变么？”高老道：“初来时，是一条黑胖汉，后来就变做一个长嘴大耳朵的呆子，脑后又有一溜鬃毛，身体粗糙怕人，头脸就像个猪的模样。食肠却又甚大：一顿要吃三五斗米饭；早间点心，也得百十个烧饼才够。喜得还吃斋素，若再吃荤酒，便是老拙这些家业田产之类，不上半年，就吃个罄净。”三藏道：“只因他做得，所以吃得。”高老道：“吃还是件小事，他如今又会弄风，云来雾去，走石飞砂，唬得我一家并左邻右舍，俱不得安生。又把那翠兰小女关在后宅子里，一发半年也不曾见面，更不知死活如何。因此知他是个妖怪，要请个法师与他去退，去退。”行者道：“这个何难？老儿你管放心，今夜管情与你拿住，教他写个退亲文书，还你女儿如何？”高老大喜道：“我为招了他不打紧，坏了我多少清名，疏了我多少亲眷。但得拿住他，要甚么文书？就烦与我除了根罢 (72) 。”行者道：“容易，容易！入夜之时，就见好歹。”"}]}
{"conversation": [{"input": "", "output": "老儿十分欢喜，才教展抹桌椅，摆列斋供。斋罢将晚，老儿问道：“要甚兵器？要多少人随？趁早好备。”行者道：“兵器我自有。”老儿道：“二位只是那根锡杖，锡杖怎么打得妖精？”行者随于耳内取出一个绣花针来，捻在手中，迎风幌了一幌，就是碗来粗细的一根金箍铁棒，对着高老道：“你看这条棍子，比你家兵器如何？可打得这怪否？”高老又道：“既有兵器，可要人跟？”行者道：“我不用人，只是要几个年高有德的老儿，陪我师父清坐闲叙，我好撇他而去。等我把那妖精拿来，对众取供，替你除了根罢。”那老儿即唤家僮，请了几个亲故朋友。一时都到，相见已毕，行者道：“师父，你放心稳坐，老孙去也。”\n你看他揝着铁棒，扯着高老道：“你引我去后宅子里，妖精的住处看看。”高老遂引他到后宅门首。行者道：“你去取钥匙来。”高老道：“你且看看。若是用得钥匙，却不请你了。”行者笑道：“你那老儿，年纪虽大，却不识耍。我把这话儿哄你一哄，你就当真。”走上前，摸了一摸，原来是铜汁灌的锁子。狠得他将金箍棒一捣，捣开门扇，道：“老高，你去叫你女儿一声，看她可在里面。”那老儿硬着胆叫道：“三姐姐。”那女儿认得是他父亲的声音，才少气无力的应了一声道：“爹爹，我在这里哩。”行者闪金睛，向黑影里仔细看时，你道他怎生模样？但见那：\n云鬓乱堆无掠，玉容未洗尘淄 (73) 。一片兰心依旧，十分娇态倾颓。樱唇全无气血，腰肢屈屈偎偎。愁蹙蹙额眉淡，瘦怯怯语声低。\n他走来看见高老，一把扯住，抱头大哭。行者道：“且莫哭，且莫哭！我问你，妖怪往那里去了？”女子道：“不知往那里去。这些时，天明就去，入夜方来。云云雾雾，往回不知何所。因是晓得父亲要祛退他，他也常常防备，故此昏来朝去。”行者道：“不消说了。老儿，你带令爱往前边宅里，慢慢的叙阔，让老孙在此等他。他若不来，你却莫怪；他若来了，定与你剪草除根。”那老高欢欢喜喜的，把女儿带将前去。\n行者却弄神通，摇身一变，变得就如那女子一般，独自个坐在房里等那妖精。不多时，一阵风来，真个是走石飞砂。好风：\n起初时微微荡荡，向后来渺渺茫茫。\n微微荡荡乾坤大，渺渺茫茫无阻碍。\n雕花折柳胜摁麻，倒树摧林如拔菜。\n翻江搅海鬼神愁，裂石崩山天地怪。\n衔花麋鹿失来踪，摘果猿猴迷在外。\n七层铁塔侵佛头，八面幢幡伤宝盖 (74) 。\n金梁玉柱起根摇，房上瓦飞如燕块。\n举棹梢公许愿心，开船忙把猪羊赛 (75) 。\n当坊土地弃祠堂，四海龙王朝上拜。\n海边撞损夜叉船，长城刮倒半边塞。"}]}
{"conversation": [{"input": "", "output": "当坊土地弃祠堂，四海龙王朝上拜。\n海边撞损夜叉船，长城刮倒半边塞。\n那阵狂风过处，只见半空里来了一个妖精，果然生得丑陋：黑脸短毛，长喙大耳；穿一领青不青、蓝不蓝的梭布直裰 (76) ，系一条花布手巾。行者暗笑道：“原来是这个买卖！”好行者，却不迎他，也不问他，且睡在床上推病，口里哼哼 的不绝。那怪不识真假，走进房，一把搂住，就要亲嘴。行者暗笑道：“真个要来弄老孙哩！”即使个拿法，托着那怪的长嘴，叫做个“小跌”。漫头一料 (77) ，扑的掼下床来。那怪爬起来，扶着床边道：“姐姐，你怎么今日有些怪我？想是我来得迟了？”行者道：“不怪，不怪！”那妖道：“既不怪我，怎么就丢我这一跌？”行者道：“你怎么就这等样小家子，就搂我亲嘴？我因今日有些不自在，若每常好时，便起来开门等你了。你可脱了衣服睡是。”那怪不解其意，真个就去脱衣。行者跳起来，坐在净桶上。那怪依旧复来床上摸一把，摸不着人，叫道：“姐姐，你往那里去了？请脱衣服睡罢。”行者道：“你先睡，等我出个恭来。”那怪果先解衣上床。行者忽然叹口气，道声“造化低了 (78) ！”那怪道：“你恼怎的？造化怎么得低的？我得到了你家，虽是吃了些茶饭，却也不曾白吃你的。我也曾替你家扫地通沟，搬砖运瓦，筑土打墙，耕田耙地，种麦插秧，创家立业。如今你身上穿的锦，戴的金，四时有花果享用，八节有蔬菜烹煎，你还有那些儿不趁心处，这般短叹长吁，说甚么造化低了！”行者道：“不是这等说。今日我的父母，隔着墙丢砖料瓦的，甚是打我骂我哩。”那怪道：“他打骂你怎的？”行者道：“他说我和你做了夫妻，你是他门下一个女婿，全没些儿礼体。这样个丑嘴脸的人，又会不得姨夫，又见不得亲戚，又不知你云来雾去的，端的是那里人家，姓甚名谁，败坏他清德，玷辱他门风，故此这般打骂，所以烦恼。”那怪道：“我虽是有些儿丑陋，若要俊，却也不难。我一来时，曾与他讲过，他愿意方才招我，今日怎么又说起这话！我家住在福陵山云栈洞。我以相貌为姓，故姓猪，官名叫做猪刚鬣 (79) 。他若再来问你，你就以此话与他说便了。”"}]}
{"conversation": [{"input": "", "output": "行者暗喜道：“那怪却也老实，不用动刑，就供得这等明白。既有了地方、姓名，不管怎的也拿住他。”行者道：“他要请法师来拿你哩。”那怪笑道：“睡着，睡着，莫睬他！我有天罡数的变化，九齿的钉钯，怕甚么法师、和尚、道士？就是你老子有虔心，请下九天荡魔祖师下界，我也曾与他做过相识，他也不敢怎的我。”行者道：“他说请一个五百年前大闹天宫姓孙的齐天大圣，要来拿你哩。”那怪闻得这个名头，就有三分害怕道：“既是这等说，我去了罢，两口子做不成了。”行者道：“你怎的就去？”那怪道：“你不知道。那闹天宫的弼马温，有些本事，只恐我弄他不过，低了名头，不像模样。”他套上衣服，开了门往外就走，被行者一把扯住，将自己脸上抹了一抹，现出原身。喝道：“好妖怪，那里走！你抬头看看我是那个？”那怪转过眼来，看见行者咨牙俫嘴，火眼金睛，磕头毛脸，就是个活雷公相似，慌得他手麻脚软，划剌的一声，挣破了衣服，化狂风脱身而去。行者急上前，掣铁棒，望风打了一下。那怪化万道火光，径转本山而去。行者驾云，随后赶来，叫声“那里走！你若上天，我就赶到斗牛宫！你若入地，我就追至枉死狱！”咦！\n毕竟不知这一去赶至何方，有何胜败，且听下回分解。\n第十九回　云栈洞悟空收八戒 浮屠山玄奘受心经\n却说那怪的火光前走，这大圣的彩霞随跟。正行处，忽见一座高山，那怪把红光结聚，现了本相，撞入洞里，取出一柄九齿钉钯来战。行者喝一声道：“泼怪！你是那里来的邪魔？怎么知道我老孙的名号？你有甚么本事，实实供来，饶你性命！”那怪道：“是你也不知我的手段，上前来站稳着，我说与你听：我\n自小生来心性拙，贪闲爱懒无休歇。\n不曾养性与修真，混沌迷心熬日月。\n忽朝闲里遇真仙，就把寒温坐下说。\n劝我回心莫堕凡，伤生造下无边业。\n有朝大限命终时 (80) ，八难三途悔不喋。\n听言意转要修行，闻语心回求妙诀。\n有缘立地拜为师，指示天关并地阙。\n得传九转大还丹，工夫昼夜无时辍。\n上至顶门泥丸宫，下至脚板涌泉穴。\n周流肾水入华池 (81) ，丹田补得温温热。\n婴儿姹女配阴阳 (82) ，铅汞相投分日月 (83) 。\n离龙坎虎用调和 (84) ，灵龟吸尽金乌血。\n三花聚顶得归根 (85) ，五气朝元通透彻 (86) 。\n功圆行满却飞升，天仙对对来迎接。\n朗然足下彩云生，身轻体健朝金阙。\n玉皇设宴会群仙，各分品级排班列。\n敕封元帅管天河，总督水兵称宪节。\n只因王母会蟠桃，开宴瑶池邀众客。\n那时酒醉意昏沉，东倒西歪乱撒泼。"}]}
{"conversation": [{"input": "", "output": "只因王母会蟠桃，开宴瑶池邀众客。\n那时酒醉意昏沉，东倒西歪乱撒泼。\n逞雄撞入广寒宫 (87) ，风流仙子来相接。\n见他容貌挟人魂，旧日凡心难得灭。\n全无上下失尊卑，扯住嫦娥要陪歇。\n再三再四不依从，东躲西藏心不悦。\n色胆如天叫似雷，险些震倒天关阙。\n纠察灵官奏玉皇，那日吾当命运拙。\n广寒围困不通风，进退无门难得脱。\n却被诸神拿住我，酒在心头还不怯。\n押赴灵霄见玉皇，依律问成该处决。\n多亏太白李金星，出班俯  亲言说。\n改刑重责二千锤，肉绽皮开骨将折。\n放生遭贬出天关，福陵山下图家业。\n我因有罪错投胎，俗名唤做猪刚鬣。”\n行者闻言道：“你这厮原来是天蓬水神下界。怪道知我老孙名号。”那怪道声：“哏！你这诳上的弼马温，当年撞那祸时，不知带累我等多少，今日又来此欺人。不要无礼！吃我一钯！”行者怎肯容情，举起棒当头就打。他两个在那半山之中，黑夜里赌斗。好杀：\n行者金睛似闪电，妖魔环眼似银花。这一个口喷彩雾，那一个气吐红霞。气吐红霞昏处亮，口喷彩雾夜光华。金箍棒，九齿钯，两个英雄实可夸。一个是大圣临凡世，一个是元帅降天涯。那个因失威仪成怪物，这个幸逃苦难拜僧家。钯去好似龙伸爪，棒迎浑若凤穿花。那个道，你破人亲事如杀父。这个道，你强奸幼女正该拿。闲言语，乱喧哗，往往来来棒架钯。看看战到天将晓，那妖精两膊觉酸麻。\n他两个自二更时分，直斗到东方发白。那怪不能迎敌，败阵而逃，依然又化狂风，径回洞里，把门紧闭，再不出头。行者在这洞门外看有一座石碣，上书“云栈洞”三字。见那怪不出，天又大明，心却思量：“恐师父等候，且回去见他一见，再来捉此怪不迟。”随踏云点一点，早到高老庄。\n却说三藏与那诸老谈今论古，一夜无眠。正想行者不来，只见天井里，忽然站下行者。行者收藏铁棒，整衣上厅。叫道：“师父，我来了。”慌得那诸老一齐下拜，谢道：“多劳！多劳！”三藏问道：“悟空，你去这一夜，拿得妖精在那里？”行者道：“师父，那妖不是凡间的邪祟，也不是山间的怪兽。他本是天蓬元帅临凡，只因错投了胎，嘴脸像一个野猪模样，其实灵性尚存。他说以相为姓，唤名猪刚鬣。是老孙从后宅里掣棒就打，他化一阵狂风走了。被老孙着风一棒，他就化道火光，径转他那本山洞里，取出一柄九齿钉钯，与老孙战了一夜。他适才天色将明，怯战而走，把洞门紧闭不出。老孙还要打开那门，与他见个好歹，恐师父在此疑虑盼望，故先来回个信息。”"}]}
{"conversation": [{"input": "", "output": "说罢，那老高上前跪下道：“长老，没及奈何，你虽赶得去了，他等你去后复来，却怎区处？索性累你与我拿住除了根，才无后患。我老夫不敢怠慢，自有重谢，将这家财田地，凭众亲友写立文书，与长老平分。只是要剪草除根，莫教坏了我高门清德。”行者笑道：“你这老儿不知分限 (88) ，那怪也曾对我说，他虽是食肠大，吃了你家些茶饭，他与你干了许多好事。这几年挣了许多家资，皆是他之力量。他不曾白吃了你东西，问你祛他怎的？据他说，他是一个天神下界，替你巴家做活 (89) ，又未曾害了你家女儿。想这等一个女婿，也门当户对，不怎么坏了家声，辱了行止。当真的留他也罢。”老高道：“长老，虽是不伤风化，但名声不甚好听，动不动着人就说：‘高家招了一个妖怪女婿！’这句话儿教人怎当？”三藏道：“悟空，你既是与他做了一场，一发与他做个竭绝 (90) ，才见始终。”行者道：“我才试他一试耍子。此去一定拿来与你们看。且莫忧愁。”叫：“老高，你还好生管待我师父，我去也。”\n说声去，就无形无影的，跳到他那山上，来到洞口，一顿铁棍，把两扇门打得粉碎。口里骂道：“那馕糠的夯货 (91) ，快出来与老孙打么！”那怪正喘嘘嘘的睡在洞里。听见打得门响，又听见骂馕糠的夯货，他却恼怒难禁，只得拖着钯，抖擞精神，跑将出来，厉声骂道：“你这个弼马温，着实惫懒！与你有甚相干，你把我大门打破？你且去看看律条，打进大门而人，该个杂犯死罪哩！”行者笑道：“这个呆子！我就打了大门，还有个辨处。像你强占人家女子，又没个三媒六证，又无些茶红酒礼 (92) ，该问个真犯斩罪哩！”那怪道：“且休闲讲，看老猪这钯！”行者使棍支住道：“你这钯可是与高老家做园工筑地种莱的？有何好处怕你！”那怪道：“你错认了！这钯岂是凡间之物？你且听我道来："}]}
{"conversation": [{"input": "", "output": "此是锻炼神冰铁，磨琢成工光皎洁。老君自己动钤锤，荧惑亲身添炭屑 (93) 。五方五帝用心机，六丁六甲费周折。造成九齿玉垂牙，铸就双环金坠叶。身妆六曜排五星，体按四时依八节。短长上下定乾坤，左右阴阳分日月。六爻神将按天条，八卦星辰依斗列。名为上宝逊金钯，进与玉皇镇丹阙。因我修成大罗仙，为吾养就长生客。敕封元帅号天蓬，钦赐钉钯为御节。举起烈焰并毫光，落下猛风飘瑞雪。天曹神将尽皆惊，地府阎罗心胆怯。人间那有这般兵，世上更无此等铁。随身变化可心怀，任意翻腾依口诀。相携数栽未曾离，伴我几年无日别。日食三餐并不丢，夜眠一宿浑无撇。也曾佩去赴蟠桃，也曾带他朝帝阙。皆因仗酒却行凶，只为倚强便撒泼。上天贬我降凡尘，下世尽我作罪孽。石洞心邪曾吃人，高庄情喜婚姻结。这钯下海掀翻龙住窝，上山抓碎虎狼穴。诸般兵刃且休题，惟有吾当钯最切。相持取胜有何难，赌斗求功不用说。何怕你铜头铁脑一身钢，钯到魂消神气泄！”\n行者闻言，收了铁棒道：“呆子不要说嘴！老孙把这头伸在那里，你且筑一下儿，看可能魂消气泄。”那怪真个举起钯，着气力筑将来，扑的一下，钻起钯的火光焰焰，更不曾筑动一些儿头皮。唬得他手麻脚软，道声“好头！好头！”行者道：“你是也不知。老孙因为闹天宫，偷了仙丹，盗了蟠桃，窃了御酒，被小圣二郎擒住，押在斗牛宫前。众天神把老孙斧剁锤敲，刀砍剑刺，火烧雷打，也不曾损动分毫。又被那太上老君拿了我去，放在八卦炉中，将神火煅炼，炼做个火眼金睛，铜头铁臂。不信，你再筑几下，看看疼与不疼。”那怪道：“你这猴子，我记得你闹天宫时，家住在东胜神洲傲来国花果山水帘洞里，到如今久不闻名，你怎么来到这里，上门子欺我？莫敢是我丈人去那里请你来的？”行者道：“你丈人不曾去请我。因是老孙改邪归正，弃道从僧，保护一个东土大唐驾下御弟，叫做三藏法师，往西天拜佛求经，路过高庄借宿，那高老儿因话说起，就请我救他女儿，拿你这馕糠的夯货！”"}]}
{"conversation": [{"input": "", "output": "那怪一闻此言，丢了钉钯，唱个大喏道：“那取经人在那里？累烦你引见引见。”行者道：“你要见他怎的？”那怪道：“我本是观世音菩萨劝善，受了他的戒行，这里持斋把素，教我跟随那取经人往西天拜佛求经，将功折罪，还得正果。教我等他，这几年不闻消息。今日既是你与他做了徒弟，何不早说取经之事，只倚凶强，上门打我？”行者道：“你莫诡诈欺心软我 (94) ，欲为脱身之计。果然是要保护唐僧，略无虚假，你可朝天发誓，我才带你去见我师父。”那怪扑的跪下，望空似捣碓的一般 (95) ，只管磕头道：“阿弥陀佛，南无佛，我若不是真心实意，还教我犯了天条，劈尸万段！”行者见他赌咒发愿，道：“既然如此，你点把火来烧了你这住处，我方带你去。”那怪真个搬些芦苇荆棘，点着一把火，将那云栈洞烧得像个破瓦窑。对行者道：“我今已无挂碍了，你却引我去罢。”行者道：“你把钉钯与我拿着。”那怪就把钯递与行者。行者又拔了一根毫毛，吹口仙气，叫“变！”即变做一条三股麻绳，走过来，把手背绑剪了。那怪真个倒背着手，凭他怎么绑缚。却又揪着耳朵，拉着他，叫“快走！快走！”那怪道：“轻着些儿！你的手重，揪得我耳根子疼。”行者道：“轻不成！顾你不得。常言道：‘善猪恶拿。’只等见了我师父，果有真心，方才放你。”他两个半云半雾的，径转高家庄来。有诗为证：\n金性刚强能克木 (96) ，心猿降得木龙归。\n金从木顺皆为一，木恋金仁总发挥 (97) 。\n一主一宾无间隔，三交三合有玄微。\n性情并喜贞元聚 (98) ，同证西方话不违。\n顷刻间，到了庄前。行者拑着他的钯，揪着他的耳道：“你看那厅堂上端坐的是谁？乃吾师也。”那高氏诸亲友与老高，忽见行者把那怪背绑揪耳而来，一个个欣然迎到天井中，道声“长老，长老，他正是我家的女婿。”那怪走上前，双膝跪下，背着手，对三藏叩头，高叫道：“师父，弟子失迎。早知是师父住在我丈人家，我就来拜接，怎么又受到许多泼折 (99) ？”三藏道：“悟空，你怎么降得他来拜我？”行者才放了手，拿钉钯柄儿打着，喝道：“呆子，你说么！”那怪把菩萨劝善事情，细陈了一遍。"}]}
{"conversation": [{"input": "", "output": "三藏大喜，便叫：“高太公，取个香案用用。”老高即忙抬出香案。三藏净了手焚香，望南礼拜道：“多蒙菩萨圣恩！”那几个老儿也一齐添香礼拜。拜罢，三藏上厅高坐，教：“悟空放了他绳。”行者才把身抖了一抖，收上身来，其缚自解。那怪从新礼拜三藏，愿随西去。又与行者拜了，以先进者为兄，遂称行者为师兄。三藏道：“既从吾善果，要做徒弟，我与你起了法名，早晚好呼唤。”他道：“师父，我是菩萨已与我摩顶受戒，起了法名，叫做猪悟能也。”三藏笑道：“好，好。你师兄叫做悟空，你叫做悟能，其实是我法门中的宗派。”悟能道：“师父，我受了菩萨戒行，断了五荤三厌，在我丈人家持斋把素，更不曾动荤。今日见了师父，我开了斋罢。”三藏道：“不可，不可！你既是不吃五荤三厌，我再与你起个别名，唤为八戒。”那呆子欢欢喜喜道：“谨遵师命。”因此又叫做猪八戒。\n高老见这等去邪归正，更十分喜悦，遂命家僮安排筵宴，酬谢唐僧。八戒上前扯住老高道：“爷，请我拙荆出来拜见公公、伯伯，如何？”行者笑道：“贤弟，你既入了沙门，做了和尚，从今后，再莫题起那‘拙荆’的话说。世间只有个火居道士 (100) ，那里有个火居的和尚？我们且来叙了坐次，吃顿斋饭，赶早儿往西天走路。”高老儿摆了桌席，请三藏上坐。行者与八戒，坐于左右两旁，诸亲下坐。高老把素酒开樽，满斟一杯，奠了天地，然后奉与三藏。三藏道：“不瞒太公说，贫僧是胎里素，自幼儿不吃荤。”老高道：“因知老师清素，不曾敢动荤。此酒也是素的，请一杯不妨。”三藏道：“也不敢用酒。酒是我僧家第一戒者。”悟能慌了道：“师父，我自持斋，却不曾断酒。”悟空道：“老孙虽量窄，吃不上坛把，却也不曾断酒。”三藏道：“既如此，你兄弟们吃些素酒也罢。只是不许醉饮误事。”遂而他两个接了头锺。各人俱照旧坐下，摆下素斋。说不尽那杯盘之盛，品物之丰。"}]}
{"conversation": [{"input": "", "output": "师徒们宴罢，老高将一红漆丹盘，拿出二百两散碎金银，奉三位长老为途中之费；又将三领绵布褊衫，为上盖之衣 (101) ，三藏道：“我们是行脚僧，遇庄化饭，逢处求斋，怎敢受金银财帛？”行者近前，轮开手，抓了一把。叫：“高才，昨日累你引我师父，今日招了一个徒弟，无物谢你，把这些碎金碎银，权作带领钱，拿了去买草鞋穿。以后但有妖精，多作成我几个，还有谢你处哩。”高才接了，叩头谢赏。老高又道：“师父们既不受金银，望将这粗衣笑纳，聊表寸心。”三藏又道：“我出家人，若受了一丝之贿，千劫难修。只是把席上吃不了的饼果，带些去做干粮足矣。”八戒在旁边道：“师父、师兄，你们不要便罢，我与他家做了这几年女婿，就是挂脚粮也该三石哩 (102) 。丈人啊，我的直裰，昨晚被师兄扯破了，与我一件青锦袈裟；鞋子绽了，与我一双好新鞋子。”高老闻言，不敢不与。随买一双新鞋，将一领褊衫，换下旧时衣物。\n那八戒摇摇摆摆，对高老唱个喏道：“上复丈母、大姨、二姨并姨夫、姑舅诸亲：我今日去做和尚了，不及面辞，休怪。丈人啊，你还好生看待我浑家 (103) ：只怕我们取不成经时，好来还俗，照旧与你做女婿过活。”行者喝道：“夯货！却莫胡说！”八戒道：“哥呵，不是胡说，只恐一时间有些儿差池，却不是和尚误了做，老婆误了娶，两下里都耽搁了？”三藏道：“少题闲话，我们赶早儿去来。”遂此收拾了一担行李，八戒担着；背了白马 (104) ，三藏骑着；行者肩担铁棒，前面引路。一行三众，辞别高老及众亲友，投西而去。有诗为证。诗曰：\n满地烟霞树色高，唐朝佛子苦劳劳。\n饥餐一钵千家饭，寒着千针一衲袍。\n意马胸头休放荡，心猿乖劣莫教嚎 (105) 。\n情和性定诸缘合，月满金华是伐毛 (106) 。\n三众进西路途，有个月平稳。行过了乌斯藏界，猛抬头见一座高山。三藏停鞭勒马道：“悟空、悟能，前面山高，须索仔细，仔细。”八戒道：“没事。这山唤做浮屠山，山中有一个乌巢禅师，在此修行。老猪也曾会他。”三藏道：“他有些甚么勾当？”八戒道：“他倒也有些道行。他曾劝我跟他修行，我不曾去罢了。”师徒们说着话，不多时到了山上。好山！但见那：\n山南有青松碧桧，山北有绿柳红桃。闹聒聒山禽对语，舞翩翩仙鹤齐飞。香馥馥诸花千样色，青冉冉杂草万般奇。涧下有滔滔绿水，崖前有朵朵祥云。真个是景致非常幽雅处，寂然不见往来人。"}]}
{"conversation": [{"input": "", "output": "那师父在马上遥观，见香桧树前，有一柴草窝。左边有麋鹿衔花，右边有山猴献果。树梢头，有青鸾彩凤齐鸣，玄鹤锦鸡咸集。八戒指道：“那不是乌巢禅师！”三藏纵马加鞭，直至树下。\n却说那禅师见他三众前来，即便离了巢穴，跳下树来。三藏下马奉拜，那禅师用手搀道：“圣僧请起，失迎，失迎。”八戒道：“老禅师，作揖了。”禅师惊问道：“你是福陵山猪刚鬣，怎么有此大缘，得与圣僧同行？”八戒道：“前年蒙观音菩萨劝善，愿随他做个徒弟。”禅师大喜道：“好，好，好！”又指定行者，问道：“此位是谁？”行者笑道：“这老禅怎么认得他，倒不认得我？”禅师道：“因少识耳。”三藏道：“他是我的大徒弟孙悟空。”禅师陪笑道：“欠礼，欠礼。”\n三藏再拜，请问西天大雷音寺还在那里。禅师道：“远哩，远哩！只是路多虎豹，难行。”三藏殷勤致意，再问：“路途果有多远？”禅师道：“路途虽远，终须有到之日，却只是魔瘴难消。我有《多心经》一卷 (107) ，凡五十四句，共计二百七十字。若遇魔瘴之处，但念此经，自无伤害。”三藏拜伏于地恳求，那禅师遂口诵传之。经云：\n《摩诃般若波罗蜜多心经》。观自在菩萨，行深般若波罗蜜多，时照见五蕴皆空，度一切苦厄。舍利子，色不异空，空不异色；色即是空，空即是色。受想行识，亦复如是。舍利子，是诸法空相，不生不灭，不垢不净，不增不减。是故空中无色，无受想行识，无眼耳鼻舌身意，无色声香味触法，无眼界，乃至无意识界，无无明，亦无无明尽。乃至无老死，亦无老死尽。无苦寂灭道，无智亦无得。以无所得故，菩提萨埵。依般若波罗蜜多故，心无挂碍；无挂碍故，无有恐怖。远离颠倒梦想，究竟涅槃，三世诸佛，依般若波罗蜜多故，得阿耨多罗三藐三菩提。故知般若波罗蜜多，是大神咒。是大明咒，是无上咒，是无等等咒，能除一切苦，真实不虚。故说般若波罗蜜多咒，即说咒曰：“揭谛，揭谛，波罗揭谛！波罗僧揭谛！菩提萨婆诃！”\n此时唐朝法师本有根源，耳闻一遍《多心经》，即能记忆，至今传世。此乃修真之总经，作佛之会门也。\n那禅师传了经文，踏云光，要上乌巢而去，被三藏又扯住奉告，定要问个西去的路程端的。那禅师笑云：\n道路不难行，试听我吩咐：千山千水深，多瘴多魔处。若遇接天崖，放心休恐怖。行来摩耳岩，侧着脚踪步。仔细黑松林，妖狐多截路。精灵满国城，魔主盈山住。老虎坐琴堂，苍狼为主簿。狮象尽称王，虎豹皆作御。野猪挑担子，水怪前头遇。多年老石猴，那里怀嗔怒。你问那相识，他知西去路。"}]}
{"conversation": [{"input": "", "output": "行者闻言，冷笑道：“我们去，不必问他，问我便了。”三藏还不解其意。那禅师化作金光，径上乌巢而去。长老往上拜谢。行者心中大怒，举铁棒望上乱捣，只见莲花生万朵，祥雾护千层。行者纵有搅海翻江力，莫想挽着乌巢一缕藤。三藏见了，扯住行者道：“悟空，这样一个菩萨，你捣他窝巢怎的？”行者道：“他骂了我兄弟两个一场去了。”三藏道：“他讲的西天路径，何尝骂你？”行者道：“你那里晓得？他说‘野猪挑担子’，是骂的八戒；‘多年老石猴’是骂的老孙。你怎么解得此意？”八戒道：“师兄息怒。这禅师也晓得过去未来之事，但看他‘水怪前头遇’，这句话，不知验否。饶他去罢。”行者见莲花祥雾，近那巢边。只得请师父上马，下山往西而去。那一去：管教清福人间少，致使灾魔山里多。\n毕竟不知前程端的如何，且听下回分解。\n第二十回　黄风岭唐僧有难 半山中八戒争先\n偈曰 (108) ：\n法本从心生，还是从心灭。生灭尽由谁，请君自辨别。既然皆己心，何用别人说？只须下苦功，扭出铁中血。绒绳着鼻穿，挽定虚空结。拴在无为树，不使他颠劣。莫认贼为子，心法都忘绝。休教他瞒我，一拳先打彻。现心亦无心，现法法也辍。人牛不见时 (109) ，碧天光皎洁。秋月一般圆，彼此难分别。\n这一篇偈子，乃是玄奘法师悟彻了《多心经》，打开了门户 (110) 。那长老常念常存，一点灵光自透。\n且说他三众，在路餐风宿水，带月披星，早又至夏景炎天。但见那：\n花尽蝶无情叙，树高蝉有声喧。\n野蚕成茧火榴妍，沼内新荷出现。\n那日正行时，忽然天晚，又见山路旁边，有一村舍。三藏道：“悟空，你看那日落西山藏火镜，月升东海现冰轮。幸而道旁有一人家，我们且借宿一宵，明日再走。”八戒道：“说得是。我老猪也有些饿了，且到人家化些斋吃，有力气，好挑行李。”行者道：“这个恋家鬼！你离了家几日，就生报怨。”八戒道：“哥呵，似不得你这喝风呵烟的人。我从跟了师父这几日，长忍半肚饥，你可晓得？”三藏闻之道：“悟能，你若是在家心重呵，不是个出家的了，你还回去罢。”那呆子慌得跪下道：“师父，你莫听师兄之言。他有些赃埋入 (111) 。我不曾报怨甚的，他就说我报怨。我是个直肠的痴汉，我说道肚内饥了，好寻个人家化斋，他就骂我是恋家鬼。师父呵，我受了菩萨的戒行，又承师父怜悯，情愿要伏侍师父往西天去，誓无退悔。这叫做‘恨苦修行’，怎的说不是出家的话！”三藏道：“既是如此，你且起来。”"}]}
{"conversation": [{"input": "", "output": "那呆子纵身跳起，口里絮絮叨叨的，挑着担子，只得死心塌地，跟着前来。早到了路旁人家门首，三藏下马，行者接了缰绳，八戒歇了行李，都伫立绿荫之下。三藏拄着九环锡杖，按按藤缠篾织斗篷，先奔门前，只见一老者，斜倚竹床之上，口里嘤嘤的念佛。三藏不敢高言，慢慢的叫一声“施主，问讯了。”那老者一骨鲁跳将起来，忙敛衣襟，出门还礼道：“长老，失迎。你自那方来的？到我寒门何故？”三藏道：“贫僧是东土大唐和尚，奉圣旨，上雷音寺拜佛求经。适至宝方天晚，意投檀府告借一宵 (112) ，万祈方便方便。”那老儿摆手摇头道：“去不得，西天难取经。要取经，往东天去罢。”三藏口中不语，意下沉吟：“菩萨指道西去，怎么此老说往东行？东边那得有经？ ……”腼腆难言，半晌不答。\n却说行者素性凶顽，忍不住，上前高叫道：“那老儿，你们这大年纪，全不晓事。我出家人远来借宿，就把这厌钝的话虎唬我 (113) 。十分你家窄狭，没处睡时，我们在树底下，好道也坐一夜，不打搅你。”那老者扯住三藏道：“师父，你倒不言语，你那个徒弟，那般拐子脸，别颏腮 (114) ，雷公嘴，红眼睛的一个痨病魔鬼，怎么反冲撞我这年老之人！”行者笑道：“你这个老儿，忒也没眼色！似那俊刮些儿的 (115) ，叫做中看不中吃。想我老孙，虽小，颇结实，皮裹一团筋哩。”那老者道：“你想必有些手段。”行者道：“不敢夸言，也将就看得过。”老者道：“你家居何处？因甚事削发为僧？”行者道：“老孙祖贯东胜神洲海东傲来国花果山水帘洞居住。自小儿学做妖怪，称名悟空。凭本事挣了一个‘齐天大圣’。只因不受天禄，大反天宫，惹了一场灾愆。如今脱难消灾，转拜沙门，前求正果，保我这唐朝驾下的师父，上西天拜佛走遭，怕甚么山高路险，水阔波狂！我老孙也捉得怪，降得魔。伏虎擒龙，踢天弄井 (116) ，都晓得些儿。倘若府上有甚么丢砖打瓦，锅叫门开，老孙便能安镇。”"}]}
{"conversation": [{"input": "", "output": "那老儿听得这篇言语，哈哈笑道：“原来是个撞头化缘的熟嘴儿和尚。”行者道：“你儿子便是熟嘴！我这些时，只因跟我师父走路辛苦，还懒说话哩。”那老儿道：“若是你不辛苦，不懒说话，好道活活的聒杀我！你既有这样手段，西方也还去得，去得。你一行几众？请至茅舍里安宿。”三藏道：“多蒙老施主不叱之恩。我一行三众。”老者道：“那一众在那里？”行者指着道：“这老儿眼花，那绿荫下站的不是？”老儿果然眼花，忽抬头细看，一见八戒这般嘴脸，就唬得一步一跌，往屋里乱跑，只叫：“关门，关门！妖怪来了！”行者赶上扯住道：“老儿莫怕，他不是妖怪，是我师弟。”老者战兢兢的道：“好，好，好！一个丑似一个的和尚！”八戒上前道：“老官儿，你若以相貌取人，干净差了。我们丑自丑，却都有用。”\n那老者正在门前与三个和尚相讲，只见那庄南边有两个少年人，带着一个老妈妈，三四个小男女，敛衣赤脚，插秧而回。他看见一匹白马，一担行李，都在他家门首喧哗，不知是甚来历，都一拥上前问道：“做甚么的？”八戒调过头来，把耳朵摆了几摆，长嘴伸了一伸，吓得那些人东倒西歪，乱跄乱跌。慌得那三藏满口招呼道：“莫怕！莫怕！我们不是歹人，我们是取经的和尚。”那老儿才出了门，搀着妈妈道：“婆婆起来，少要惊恐。这师父是唐朝来的，只是他徒弟脸嘴丑些，却也山恶人善。带男女们家去。”那妈妈才扯着老儿，二少年领着儿女进去。\n三藏却坐在他门楼里竹床之上，埋怨道：“徒弟呀，你两个相貌既丑，言语又粗，把这一家儿吓得七损八伤，都替我身造罪哩！”八戒道：“不瞒师父说，老猪自从跟了你，这些时俊了许多哩。若像往常在高老庄走时，把嘴朝前一掬，把耳两头一摆，常吓杀二三十人哩。”行者笑道：“呆子不要乱说，把那丑也收拾起些。”三藏道：“你看悟空说的话！相貌是生成的，你教他怎么收拾？”行者道：“把那个耙子嘴，揣在怀里，莫拿出来；把那蒲扇耳，贴在后面，不要摇动，这就是收拾了。”那八戒真个把嘴揣了，把耳贴了，拱着头，立于左右。行者将行李拿入门里，将白马拴在桩上。"}]}
{"conversation": [{"input": "", "output": "只见那老儿才引个少年，拿一个板盘儿，托三杯清茶来献。茶罢，又吩咐办斋。那少年又拿一张有窟窿无漆水的旧桌，端两条破头折脚的凳子，放在天井中，请三众凉处坐下。三藏方问道：“老施主，高姓？”老者道：“在下姓王。”“有几位令嗣？”道：“有两个小儿，三个小孙。”三藏道：“恭喜，恭喜。”又问：“年寿几何？”道：“痴长六十一岁。”行者道：“好，好，好！花甲重逢矣。”三藏复问道：“老施主，始初说西天经难取者，何也？”老者道：“经非难取，只是道中艰涩难行。我们这向西去，只有三十里远近，有一座山叫做八百里黄风岭。那山中多有妖怪。故言难取者，此也。若论此位小长老，说有许多手段，却也去得。\"行者道：“不妨，不妨。有了老孙与我这师弟，任他是甚么妖怪，不敢惹我。”\n正说处，又见儿子拿将饭来，摆在桌上，道声“请斋。”三藏就合掌诵起斋经。八戒早已吞了一碗。长老的几句经还未了，那呆子又吃够三碗。行者道：“这个馕糠！好道汤着饿鬼了 (117) 。”那老王倒也知趣，见他吃得快，道：“这个长老，想着实饿了，快添饭来。”那呆子真个食肠大，看他不抬头，一连就吃有十数碗。三藏、行者俱各吃不上两碗。呆子不住，便还吃哩。老王道：“仓卒无肴，不敢苦劝，请再进一筯 (118) 。”三藏、行者俱道：“够了。”八戒道：“老儿滴答甚么 (119) ，谁和你发课 (120) ，说甚么五爻六爻，有饭只管添将来就是。”呆子一顿，把他一家子饭都吃得罄尽，还只说才得半饱。却才收了家火，在那门楼下，安排了竹床板铺睡下。\n次日天晓，行者去背马，八戒去整担，老王又教妈妈整治些点心汤水管待，三众方致谢告行。老者道：“此去倘路间有甚不虞，是必还来茅舍。”行者道：“老儿，莫说哈话 (121) 。我们出家人不走回头路。”遂此策马挑担西行。\n噫！这一去，果无好路朝西域，定有邪魔降大灾。三众前来，不上半日，果逢一座高山，说起来，十分险峻。三藏马到临崖，斜挑宝 观看 (122) ，果然那：\n高的是山，峻的是岭；陡的是崖，深的是壑；响的是泉，鲜的是花。那山高不高，顶上接青霄；这涧深不深，底中见地府。山前面，有骨都都白云，屹嶝嶝怪石，说不尽千丈万丈挟魂崖。崖后有弯弯曲曲藏"}]}
{"conversation": [{"input": "", "output": "龙洞，洞中有叮叮当当滴水岩。又见些丫丫叉叉带角鹿。泥泥痴痴看人獐；盘盘曲曲红鳞蟒，耍耍顽顽白面猿。至晚巴山寻穴虎，带晓翻波出水龙，登的洞门唿喇喇响。草里飞禽扑轳轳起，林中走兽掬  行。猛然一阵狼虫过，吓得人心趷蹬蹬惊。正是那当倒洞当当倒洞，洞当当倒洞当山。青岱染成千丈玉，碧纱笼罩万堆烟。那师父缓促银骢，孙大圣停云慢步，猪悟能磨担徐行。正看那山，忽闻得一阵旋风大作。三藏在马上心惊，道：“悟空，风起了！”行者道：“风却怕他怎的！此乃天家四时之气，有何惧哉！”三藏道：“此风甚恶，比那天风不同。”行者道：“怎见得不比天风？”三藏道：“你看这风：\n巍巍荡荡飒飘飘，渺渺茫茫出碧霄。\n过岭只闻千树吼，入林但见万竿摇。\n岸边摆柳连根动，园内吹花带叶飘。\n收网渔舟皆紧缆，落篷客艇尽抛锚。\n途半征夫迷失路，山中樵子担难挑。\n仙果林间猴子散，奇花丛内鹿儿逃。\n崖前桧柏颗颗倒，涧下松篁叶叶凋。\n播土扬尘沙迸迸，翻江搅海浪涛涛。”\n八戒上前，一把扯住行者道：“师兄，十分风大！我们且躲一躲儿干净。”行者笑道：“兄弟不济！风大时就躲，倘或觌面撞见妖精，怎的是好？”八戒道：“哥呵，你不曾闻得‘避色如避仇，避风如避箭’哩！我们躲一躲，也不亏人。”行者道：“且莫言语，等我把这风抓一把来闻一闻看。”八戒笑道：“师兄又扯空头谎了，风又好抓得过来闻？就是抓得来，便也渍了去了。”行者道：“兄弟，你不知道老孙有个‘抓风’之法。”好大圣，让过风头，把那风尾抓过来闻了一闻，有些腥气，道：“果然不是好风！这风的味道不是虎风，定是怪风，断乎有些蹊跷。”\n说不了，只见那山坡下，剪尾跑蹄，跳出一只斑斓猛虎，慌得那三藏坐不稳雕鞍，翻根头跌下白马，斜倚在路旁，真个是魂飞魄散。八戒丢了行李，掣钉钯，不让行者走上前，大喝一声道：“业畜！那里走！”赶将去，劈头就筑。那只虎直挺挺站将起来，把那前左爪轮起，抠住自家的胸膛，往下一抓，滑刺的一声，把个皮剥将下来，站立道旁。你看他怎生恶相！咦，那模样：\n血津津的赤剥身躯，红  的弯环腿足。\n火焰焰的两鬓蓬松，硬搠搠的双眉的竖。\n白森森的四个钢牙，光耀耀的一双金眼。\n气昂昂的努力大哮，雄纠纠的厉声高喊。"}]}
{"conversation": [{"input": "", "output": "白森森的四个钢牙，光耀耀的一双金眼。\n气昂昂的努力大哮，雄纠纠的厉声高喊。\n喊道：“慢来，慢来！吾党不是别人，乃是黄风大王部下的前路先锋。今奉大王严命，在山巡逻，要拿几个凡夫去做案酒 (123) 。你是那里来的和尚，敢擅动兵器伤我？”八戒骂道：“我把你这个业畜！你是认不得我。我等不是那过路的凡夫，乃东土大唐御弟三藏之弟子，奉旨上西方拜佛求经者。你早早的远避他方，让开大路，休惊了我师父，饶你性命；若似前猖獗，钯举处，却不留情！”\n那妖精那容分说，急近步，丢一个架子，望八戒劈脸来抓。这八戒忙闪过，轮钯就筑。那怪手内无兵，下头就走，八戒随后赶来。那怪到了山坡下，乱石丛中，取出两口赤铜刀，急轮起，转身来迎。两个在这坡前，一往一来，一冲一撞的赌斗。那里行者搀起唐僧道：“师父，你莫害怕。且坐住，等老孙去助助八戒，打倒那怪好走。”三藏才坐将起来，战兢兢的，口里念着《多心经》不题。\n那行者掣了铁棒，喝声叫“拿了！”此时八戒抖擞精神，那怪败下阵去。行者道：“莫饶他！务要赶上。”他两个轮钉钯，举铁棒，赶下山来。那怪慌了手脚，使个“金蝉脱壳计”，打个滚，现了原身，依然是一只猛虎。行者与八戒那里肯舍，赶着那虎，定要除根。那怪见他赶得至近，却又抠着胸膛，剥下皮来，苫盖在那卧虎石上，脱真身，化一阵狂风，径回路口。路口上那师父正念《多心经》，被他一把拿住，驾长风摄将去了。可怜那三藏啊：江流注定多磨折，寂灭门中功行难。\n那怪把唐僧擒来洞口，按住狂风，对把门的道：“你去报大王说，前路虎先锋拿了一个和尚，在门外听令。”那洞主传令，教拿进来。那虎先锋，腰撒着两口赤铜刀 (124) ，双手捧着唐僧，上前跪下道：“大王，小将不才，蒙钧令差山上巡逻，忽遇一个和尚，他是东土大唐驾下御弟三藏法师，上西方拜佛求经，被我擒来奉上，聊具一馔。”"}]}
{"conversation": [{"input": "", "output": "那洞主闻得此言，吃了一惊道：“我闻得前者有人传说，三藏法师乃大唐奉旨意取经的神僧。他手下有一个徒弟，名唤孙行者，神通广大，智力高强。你怎么能够捉得他来？”先锋道：“他有两个徒弟：先来的，使一柄九齿钉钯，他生得嘴长耳大；又一个，使一根金箍铁棒，他生得火眼金睛。正赶着小将争持，被小将使一个‘金蝉脱壳’之计，撤身得空，把这和尚拿来，奉献大王，聊表一餐之敬。”洞主道：“且莫吃他着。”先锋道：“大王，见食不食，呼为劣厥 (125) 。”洞主道：“你不晓得。吃了他不打紧，只恐怕他那两个徒弟上门吵闹，未为稳便。且把他绑在后园定风桩上，待三五日，他两个不来搅扰，那时节，一则图他身子干净，二来不动口舌，却不任我们心意？或煮或蒸，或煎或炒，慢慢的自在受用不迟。”先锋大喜道：“大王深谋远虑，说得有理。”教：“小的们，拿了去。”旁边拥上七八个绑缚手，将唐僧拿去，好便似鹰拿燕雀，索绑绳缠。这的是苦命江流思行者，遇难神僧想悟能。道声：“徒弟呵！不知你在那山擒怪，何处降妖，我却被魔头拿来，遭此毒害，几时再得相见？好苦啊！你们若早些儿来，还救得我命；若十分迟了，断然不能保矣！”一边嗟叹，一边泪落如雨。\n却说那行者、八戒，赶那虎下山坡，只见那虎跑倒了，塌伏在崖前。行者举棒，尽力一打，转震得自己手疼。八戒复筑了一钯，亦将钯齿迸起。原来是一张虎皮，苫着一块卧虎石。行者大惊道：“不好了，不好了！中了他计也！”八戒道：“中他甚计？”行者道：“这个叫做‘金蝉脱壳计’，他将虎皮苫在此，他却走了。我们且回去看看师父，莫遭毒手。”两个急急转来，早已不见了三藏。行者大叫如雷道：“怎的好！师父已被他擒去了！”八戒即便牵着马，眼中滴泪道：“天哪！天哪！却往那里找寻！”行者抬着头跳道：“莫哭！莫哭！一哭就挫了锐气。横竖想只在此山，我们寻寻去来。”\n他两个果奔入山中，穿岗越岭，行够多时，只见那石崖之下，耸出一座洞府。两人定步观瞻，果然凶险。但见那：\n叠障尖峰，回峦古道。青松翠竹依依，绿柳碧梧冉冉。崖前有怪石双双，林内有幽禽对对。涧水远流冲石壁，山泉细滴漫沙堤。野云片片，瑶草芊芊。妖狐狡兔乱撺梭，角鹿香獐齐斗勇。劈崖斜挂万年藤 (126) ，深壑半悬千岁柏。奕奕巍巍欺华岳 (127) ，落花啼鸟赛天台 (128) 。"}]}
{"conversation": [{"input": "", "output": "行者道：“贤弟，你可将行李歇在藏风山凹之间，撒放马匹，不要出头。等老孙去他门首，与他赌斗，必须拿住妖精，方才救得师父。”八戒道：“不消吩咐，请快去。”行者整一整直裰，束一束虎裙，掣了棒，撞至那门前，只见那门上有六个大字，乃“黄风岭黄风洞”，却便丁字脚站定，执着棒高叫道：“妖怪！趁早儿送我师父出来，省得掀翻了你窝巢， 平了你住处！”\n那小怪闻言，一个个害怕，战兢兢的，跑入里面报道：“大王！祸事了！”那黄风怪正坐间，问：“有何事？”小妖道：“洞门外来了一个雷公嘴毛脸的和尚，手持着一根许大粗的铁棒 (129) ，要他师父哩！”那洞主惊张，即唤虎先锋道：“我教你去巡山，只该拿些山牛、野彘、肥鹿、胡羊，怎么拿那唐僧来！却惹他那徒弟来此闹吵，怎生区处？”先锋道：“大王放心稳便，高枕勿忧，小将不才，愿带领五十个小妖校出去，把那甚么孙行者拿来凑吃。”洞主道：“我这里除了大小头目，还有五七百名小校，凭你选择，领多少去。只要拿住那行者，我们才自自在在吃那和尚一块肉，情愿与你拜为兄弟；但恐拿他不得，反伤了你，那时休得埋怨我也。”\n虎怪道：“放心，放心！等我去来。”果然点起五十名精壮小妖，擂鼓摇旗，缠两口赤铜刀，腾出门来，厉声高叫道：“你是那里来的个猴和尚？敢在此间大呼大叫的做甚？”行者骂道：“你这个剥皮的畜生！你弄甚么脱壳法儿，把我师父摄了，倒转问我做甚！趁早好好送我师父出来，还饶你这个性命！”虎怪道：“你师父是我拿了，要与我大王做顿下饭。你识起倒回去罢 (130) ！不然拿住你，一齐凑吃，却不是买一个又饶一个？”行者闻言，心中大怒。扢迸迸钢牙错啮，滴流流火眼睁圆，掣铁棒喝道：“你多大欺心，敢说这等大话！休走，看棍！”那先锋急持刀按住。这一场果然不善，他两个各显威能。好杀：\n那怪是个真鹅卵，悟空是个鹅卵石。\n赤铜刀架美猴王，浑如垒卵来击石。\n鸟鹊怎与凤凰争？鹁鸽敢和鹰鹞敌？\n那怪喷风灰满山，悟空吐雾云迷日。\n来往不禁三五回，先锋腰软全无力。\n转身败了要逃生，却被悟空抵死逼。"}]}
{"conversation": [{"input": "", "output": "来往不禁三五回，先锋腰软全无力。\n转身败了要逃生，却被悟空抵死逼。\n那虎怪撑持不住，回头就走。他原来在那洞主面前说了嘴，不敢回洞，径往山坡上逃生。行者那里肯放，执着棒只情赶来，呼呼吼吼，喊声不绝，却赶到那藏风山凹之间。正抬头，见八戒在那里放马。八戒忽听见呼呼声喊，回头观看，乃是行者赶败的虎怪，就丢了马举起钯，刺斜着头一筑。可怜那先锋，脱身要跳黄丝网，岂知又遇罩鱼人。却被八戒一钯，筑得九个窟窿鲜血冒，一头脑髓尽流干。有诗为证。诗曰：\n三五年前归正宗，持斋把素悟真空。\n诚心要保唐三藏，初秉沙门立此功。\n那呆子一脚 住他的脊背，两手轮钯又筑。行者见了大喜道：“兄弟，正是这等！他领了几十个小妖，敢与老孙赌斗。被我打败了，他转不往洞跑，却跑来这里寻死。亏你接着，不然，又走了。”八戒道：“弄风摄师父去的可是他？”行者道：“正是，正是。”八戒道：“你可曾问他师父的下落么？”行者道：“这怪把师父拿在洞里，要与他甚么鸟大王做下饭。是老孙恼了，就与他斗将这里来，却着你送了性命。兄弟啊，这个功劳算你的。你可还守着马与行李，等我把这死怪拖了去，再到那洞口索战。须是拿得那老妖，方才救得师父。”八戒道：“哥哥说得有理。你去，你去。若是打败了这老妖，还赶将这里来，等老猪截住杀他。”好行者，一只手提着铁棒，一只手拖着死虎，径至他洞口。正是：\n法师有难逢妖怪，情性相和伏乱魔。\n毕竟不知此去可降得妖怪，救得唐僧，且听下回分解。\n--------------------\n(1) 　浮屠——梵语音译，也称“浮图”意思是宝塔。\n(2) 　一众僧——一个和尚。“一众”作“一个”讲。后面还有“三众”、“几众”等，说明“众”就是“个”的意思。\n(3) 　无垢衣——僧衣，袈裟的别称。\n(4) 　道人——寺庙中打杂的人，地位比较低。不过，有时也称和尚为“道人”。\n(5) 　毗卢方帽——一种绣有毗卢佛像的帽子。后来也泛称僧人戴的帽子为“毗卢帽”。由于是四边形，故称“方帽”。\n(6) 　褊(biǎn)衫——一种僧、尼穿的服装，斜披在左肩上，有些像袈裟。\n(7) 　一对僧鞋攒八宝——僧鞋上缀着各种宝石。\n(8) 　一根拄杖嵌云星——拄杖上镶嵌着亮晶晶的云和星的图文。"}]}
{"conversation": [{"input": "", "output": "(8) 　一根拄杖嵌云星——拄杖上镶嵌着亮晶晶的云和星的图文。\n(9) 　骊山老母——又称“黎山老母”，是道教传说中的女神。传说李筌在嵩山石壁中得《黄帝阴符经》，却读不懂。后来在骊山下遇见一个衣衫破烂，拄着拐杖的老母，为他讲经，李筌才懂得经义。又吃了老母送给他的麦饭，从此以后修道成仙。据说《道藏》收的《黄帝阴符经李筌注疏》就是骊山老母所传授。因为骊山老母是个老妇人的形象，所以用她来形容老僧。\n(10) 　口不关风——因为没有门牙，嘴巴漏风。\n(11) 　樗(chū)朽——樗，臭椿树，树大而臃肿弯曲，不中绳墨，不成材。樗朽，腐朽的樗木，一般比喻没有用的人，或者作为自谦的词。\n(12) 　幸童——贴身的僮仆。\n(13) 　管整——管理妥当，管保。\n(14) 　发过了——发，发性子。发过了，使性子过了头。\n(15) 　久阔——久违，好久不见。阔，阔别。\n(16) 　叙阔——问候阔别以后的情况。\n(17) 　就里——底细，内中原因。\n(18) 　相应——合算，便宜。\n(19) 　巽地——巽，八卦之一。《易经·说卦》：“巽，东南也。”巽地，东南方向的地方。\n(20) 　金蛇、血马——都形容火光，开始时火焰像金蛇，后人大火连城一片，像一匹匹奔跑的血色的马。\n(21) 　三炁——炁即气，疑是中医所说的六气中的第三气，即暑气。\n(22) 　回禄——传说中的火神。\n(23) 　燧人钻木——传说中的古代帝王，发明了钻木取火。《韩非子·五蠹》：“有圣人作，钻燧取火以化腥臊，而民悦之，使王天下，号之曰燧人氏。”\n(24) 　老祖开炉——老祖即太上老君。开炉，打开炼丹炉。\n(25) 　赤壁鏖兵——赤壁之战是三国时一次重大战役。说的是吴国和蜀国联手抗魏，在赤壁下会战。吴、蜀的统帅周瑜、诸葛亮，用计火烧曹操大军的战船，曹军大败。这次大战后，三分天下之势，遂成定局。\n(26) 　阿房宫内火——阿房宫是秦始皇宫殿，说是十分雄伟。据说项羽攻占咸阳后，放火烧毁了阿房宫。不过此说今有不同看法。据《史记·项羽本纪》：“居数日，项羽引兵西屠咸阳，杀秦降王子婴，烧秦宫室，火三月不灭。”但是《史记》并没有说烧的是什么宫殿。然而唐·杜牧的《阿房宫赋》写道：“戍卒叫，函谷举，楚人一炬，可怜焦土。”肯定了楚人烧毁阿房宫的事情。\n(27) 　走水——失火。"}]}
{"conversation": [{"input": "", "output": "(27) 　走水——失火。\n(28) 　堆螺——螺，常形容青山堆叠。如宋·陆游《初夏郊游行》诗：“破云山踊千螺翠，经雨波涵一镜秋。”在此，堆螺形容深青色的山石重叠堆积。\n(29) 　抟砂炼汞——指道士炼丹，砂，朱砂，汞，水银，都是炼丹的材料。\n(30) 　白雪黄芽——白雪指水银，黄芽指铅。铅也是炼丹的材料。\n(31) 　傍门外道——佛教和道教都将本门以外的宗教称为“傍门外道”。\n(32) 　母难之日——指自己的生日，那天是母亲生孩子受难、有危险的日子。\n(33) 　结束——装扮好。\n(34) 　碗子铁盔——像碗一样圆形铁盔。\n(35) 　筑煤——挖煤。\n(36) 　坎离交——坎与离是八卦中的两个卦，坎为水，离为火。而道教却以坎指汞，离指铅，坎离交指用汞与铅炼丹。道教炼丹分外丹和内丹，外丹指丹药，内丹指体内阴阳气相交，是一种修炼方法。\n(37) 　六根清净——“六根”即“六贼”，已见前注。六根清净即排除一切人世间杂念，这是佛教修炼的根本。\n(38) 　玉毫——指佛眉间白毛，佛教称其有大法力。这里代指佛祖。\n(39) 　白虎爬山、黄龙卧道——这都是武术招式。\n(40) 　洞天——道教称神仙居住的地方。\n(41) 　袢袄——对襟夹袄。\n(42) 　乌角巾——角巾，方巾，有棱角的头巾。是古代隐士的冠饰。也是古人居家时常用的一种头巾。乌角巾，黑色角巾。\n(43) 　皂靴——黑色高帮、白色厚底的靴子。\n(44) 　华翰——对别人书信的美称。翰，文词或书信。\n(45) 　绰着经儿——顺势，趁着劲儿。\n(46) 　望——巴望，盘问。\n(47) 　木叉——观音菩萨身边的童子，是托塔李天王的次子，哪吒的哥哥。\n(48) 　诸天——众天神。\n(49) 　了劣——完帐，了结。\n(50) 　贽见——见面时的礼物。\n(51) 　勾头——拘票，传讯文书。\n(52) 　熟嘴——能说会道的嘴。\n(53) 　步虚——像神仙那样飘飘然凌空步行的样子。\n(54) 　三三勾漏合——这首诗全都是说仙丹的事情。这一句三三得九，指九转还丹；勾漏，地名，葛洪天师曾做过勾漏令，他是炼丹的能手。这句意思是葛洪炼成的九转还丹。\n(55) 　少翁——应该是汉武帝时方士。\n(56) 　牟尼——珠子。形容丹药像发光的珠子。\n(57) 　散了福——祭祀后将祭神的供品分给大家，叫“散福”。"}]}
{"conversation": [{"input": "", "output": "(57) 　散了福——祭祀后将祭神的供品分给大家，叫“散福”。\n(58) 　柳摇金线——金线，指春天柳树刚抽出嫩芽时嫩黄色的柳条。摇，在微风中轻轻摆动。\n(59) 　蹭蹬——倒霉。\n(60) 　家长——一家之主，这里指主人。\n(61) 　铁钤——即铁钳。\n(62) 　老女儿——最小的女儿。\n(63) 　纥剌星——魔星。\n(64) 　拿法——拳术的一种擒拿法。\n(65) 　凑四合六的勾当——四合六等于十，勾当，事情。这句的意思是十分圆满的事情，或十分凑巧的事情。\n(66) 　马台——古时大户人家门前有供上马、下马用的平台，叫“马台”。\n(67) 　可可的——刚巧。\n(68) 　蛮皮——顽皮，不听话。\n(69) 　干净——这里的意思是完全，清清楚楚。\n(70) 　家怀——不认生，像在自己家里一样。\n(71) 　小价(jià)——价，仆人。小价，对自家仆人的谦称。\n(72) 　除了根——彻底除去祸根。\n(73) 　玉容未洗尘淄——淄，通缁，黑色。是说久不洗脸，满脸灰尘乌黑。\n(74) 　七层宝塔二句——形容风大，摇动了宝塔上的佛像头，损坏了幢幡和宝盖。\n(75) 　赛——祭祀、酬神。\n(76) 　梭布——家庭织布机织的粗布。\n(77) 　料——甩，与“撂”同。\n(78) 　造化——福分，运气。\n(79) 　刚鬣——古时祭祀用的猪，称为“刚鬣”。又，豪猪也称“刚鬣”。\n(80) 　大限——临终的时刻，生命结束的时候。\n(81) 　华池——穴位名，嘴中舌头下的部位。上句泥丸宫、涌泉穴也都是穴位名。\n(82) 　婴儿姹女——道教称铅为婴儿，汞为姹女。\n(83) 　铅汞句——铅与汞是道家炼丹的两种主要原素。道教将这两种元素神化，认为铅因月华而生，汞因日精而生，因此才有“相投分日月”句。\n(84) 　离龙坎虎——道教炼丹术语。用阴阳、八卦来推算，龙为阳，生于“离”(八卦中的一卦)，离属火；虎为阴，生于坎(坎卦)，坎属水。两者结合而为道本，是道教说的元神、元精的代表。\n(85) 　三花聚顶——即“三华聚顶”。道教炼内丹的用词。三华，即玉华、金华、九华，也就是精、气、神。精化为气，气化为神，三者聚合在上丹田，叫“三华聚顶”，之后内丹炼成。\n(86) 　五气朝元——道教认为得道时，五气变为“真气”，汇集在头顶。元，即头；五气，五行之气，五脏之气。"}]}
{"conversation": [{"input": "", "output": "(87) 　广寒宫——传说中月亮上的仙宫，名为“广寒宫”。旧题唐·柳宗元《龙城录》记载：“开元六年，上皇(指唐玄宗)与申天师、道士鸿都客，八月望日晚，因天师作术，三人同在云上游月。中过一大门，在月光中飞浮宫殿，往来无定，寒气逼人，露濡衣袖皆湿。顷见一大宫府，榜曰‘广寒清虚之府’。其守门兵卫甚严，白刃灿然，望之如凝雪……天师引上皇起，跃身如在云雾中，下视王城崔嵬，但闻清香霭郁。视下若万里琉璃之田，期间见有仙人道士，乘云驾鹤往来若游戏。少焉，步向前，觉翠色冷光相射，目眩，极寒不可进。下见有素娥十余人皆皓衣，乘白鸾，往来舞笑于广庭大桂树下。又听乐音嘈杂，亦甚清丽。”这段文字记载了传说中的“广寒宫”。下句“风流仙子”指嫦娥。\n(88) 　不知分限——分，本分，不知分限，不知足的意思。\n(89) 　巴家做活——巴，有营求的意思，巴家做活意思是为了家勤恳做活。\n(90) 　竭绝——了结。\n(91) 　馕糠——吃糠、塞糠。糠是猪饲料。这是孙猴骂八戒的话。\n(92) 　茶红酒礼——旧时定亲，男方送到女方的礼品叫“茶定”，或“茶礼”，礼担上装饰红花，所以叫“茶红”。宋·孟元老《东京梦华录》卷五“娶妇”中说：“凡娶媳妇，先起草帖子，两家允许，然后起细帖子，序三代名讳，议亲人有服亲田产官职之类。次担许口酒，以络盛酒瓶，装以大花八朵，罗绢生色或银胜八枚。又以花红缴担上，谓之‘缴担红’，与女家。”这是宋代的民俗。但各朝代、各地区都有各自风俗和礼数，《东京梦华录》的记载，只是风俗的一种而已。\n(93) 　荧惑——火星。道教将火星之神称为“火德神君”。\n(94) 　软——软化。这里的意思是以表面柔顺的态度，使对方的态度软化。\n(95) 　捣碓——碓，石制舂米的工具。这里形容磕头像舂米一样，一下接一下，不断地磕头。\n(96) 　金性刚强能克木——《西游记》常称孙悟空为“金公”。生肖中猴在地支中为申，申为阳金，所以称“金公”。木指猪八戒。《西游记》中常称猪八戒为“木母”，猪为亥。《西游记》另一版本《西游记证道书》，将八戒为什么被称为“木母”，说得很清楚。在十八回开始时的“批语”中说：“猪于地支属亥，宜为水畜，而传中号之为‘木母’者，水能生木也。”也就是说，亥虽然在五行中为水，但根据五行相尅相生的道理，水能生木，因此是猪八戒是“木母”。根据五行相尅的道理，金能克木，孙悟空也就能降得了猪八戒。"}]}
{"conversation": [{"input": "", "output": "(97) 　金从、木恋两句——这里是说，“金公”收了“木母”，两人相得益彰，成为一体，一个“恋”，一个“顺”。\n(98) 　贞元——纯正。\n(99) 　泼折——即波折。\n(100) 　火居道士——道教将有家室的道士称为“火居道士”。\n(101) 　上盖——上衣。\n(102) 　挂脚粮——做工的工钱。\n(103) 　浑家——老婆。\n(104) 　背——即“扣背”，给马匹装上鞍鞯。\n(105) 　意马、心猿——佛教语。譬喻心和意像猿猴一样不停地躁动，像奔马一样奔驰。使人心神散乱，俗念横生。《慈恩传》九说：“愿托虑于禅门，澄心于定水。制情猿之逸躁，系意马之奔驰。”\n(106) 　金华、伐毛——金华，金波罗花的简称，即金莲花。得道的人死后，阿弥陀佛等菩萨，会手持金莲花相迎。伐毛，佛教语，即伐毛洗髓，脱胎换骨。\n(107) 　多心经——即《心经》，《般若波罗蜜多心经》的简称。唐玄奘翻译，一卷。其实，应该称为《心经》，若称《多心经》，则将“波罗蜜多”的“多”字拆下来了。但是民间也有称《心经》为《多心经》的，习惯使然。\n(108) 　偈曰——这一“偈”，通篇是说唐僧得了《心经》以后的感悟，自从悟彻了《心经》，他的修为高出不少。\n(109) 　人牛不见时——即“人牛惧亡”，是《十牛图序》的第八序。佛教常以牛譬喻心的修炼。有得道大师作《十牛图序》(是哪个大师所作，有不同意见)其内容是：一、寻牛序，即发菩提心之位，二、见迹序，三、见牛序，四、得牛序，五、牧牛序、六、骑牛归家序，七、忘牛存入序，八、人牛俱亡序，九、返本还原序，十、入尘垂手序。第二至第六是说修行的“位”；到第七、第八，已经到了成菩提之位了。第九入涅槃之位；第十成正果。\n(110) 　打开门户——意思是领悟到修行的方法和途径。\n(111) 　赃埋人——污蔑人，糟蹋人。\n(112) 　檀府——檀，檀主，即施主。檀府是和尚在化缘时，对施主家的尊称。\n(113) 　厌钝话——叫人扫兴、厌烦的话。\n(114) 　别颏腮——别，同瘪。颏，脸的下半部。意思是瘪嘴瘪腮，形容猴子的脸。\n(115) 　俊刮——漂亮。\n(116) 　踢天弄井——上天下地折腾。\n(117) 　汤着——碰着。\n(118) 　筯——筷子。\n(119) 　滴答——说话啰嗦。\n(120) 　发课——起课，卜卦的一种方法。八戒把“无肴”，即没什么菜肴，领会成“五爻”，所以才说“谁和你发课”。"}]}
{"conversation": [{"input": "", "output": "(121) 　哈话——傻话，不合时宜的话。\n(122) 　斜挑宝 观看——斜着身子踏在马 上观看。“挑”是多义字，这里作“支撑”解释。\n(123) 　案酒——下酒菜。\n(124) 　撒——插，塞。第三十五回、五十五回都有此字，用法同。\n(125) 　劣厥——又作劣缺，顽劣、乖戾。一般形容不驯顺马的性子，使起性子来，连草料都不肯吃。\n(126) 　劈崖——山崖陡峭如斧劈。\n(127) 　华岳——华山，五岳之一，古称西岳，在陕西华阴县南，是秦陵的东段。\n(128) 　天台——天台山，在浙江天台县北。唐李白诗《梦游天姥吟留别》说道：“天台四万八千丈，对此欲倒东南倾。”这是形容天台山山势高峭。但是关于天台山又有一段遇仙的故事，是说汉明帝永平年间，有刘晨、阮肇二人，到天台山采药，迷路，吃了山上的桃子，又在山溪中得一杯胡麻饭，取而食之。以为既然有饭，必定附近有人家。于是沿着溪流出去。没想到遇见了两位仙女。所以也常用天台山美景来形容美好的“落花啼鸟”的山景。\n(129) 　许大——这么大。\n(130) 　识起倒——识，认识，起倒，事情的高低、好坏。识相的意思。"}]}
{"conversation": [{"input": "", "output": "处字卷之五\n第二十一回　护法设庄留大圣 须弥灵吉定风魔 (1) \n却说那五十个败残的小妖，拿着些破旗、破鼓，撞入洞里，报道：“大王，虎先锋战不过那毛脸和尚，被他赶下东山坡去了。”老妖闻说，十分烦恼。正低头不语，默思计策，又有把前门的小妖道：“大王，虎先锋被那毛脸和尚打杀了，拖在门口骂战哩。”那老妖闻言，愈加烦恼道：“这厮却也无知！我倒不曾吃他师父，他转打杀我家先锋，可恨，可恨！”叫：“取披挂来。我也只闻得讲甚么孙行者，等我出去，看是个甚么九头八尾的和尚，拿他进来，与我虎先锋对命 (2) 。”众小妖急急抬出披挂。老妖结束齐整，绰一杆三股钢叉，帅群妖跳出本洞。那大圣停立门外，见那怪走将出来，着实骁勇。看他怎生打扮，但见：\n金盔晃日，金甲凝光。盔上缨飘山雉尾，罗袍罩甲淡鹅黄。勒甲绦盘龙耀彩，护心镜绕眼辉煌。鹿皮靴槐花染色，锦围裙柳叶绒妆。手持三股钢叉利，不亚当年显圣郎 (3) 。\n那老妖出得门来，厉声高叫道：“那个是孙行者？”这行者脚 着虎怪的皮囊，手执着如意的铁棒，答道：“你孙外公在此，送出我师父来。”那怪仔细观看，见行者身躯鄙猥，面容羸瘦，不满四尺。笑道：“可怜，可怜！我只道是怎么样扳翻不倒的好汉，原来是这般一个骷髅的病鬼！”行者笑道：“你这个儿子，忒没眼色！你外公虽是小小的，你若肯照头打一叉柄，就长三尺。”那怪道：“你硬着头，吃吾一柄。”大圣公然不惧。那怪果打一下来，他把腰躬一躬，足长了三尺，有一丈长短，慌得那妖把钢叉按住，喝道：“孙行者，你怎么把这护身的变化法儿，拿来我门前使唤。莫弄虚头！走上来，我与你见见手段。”行者笑道：“儿子呵！常言道：‘留情不举手，举手不留情。’你外公手儿重重的，只怕你捱不起这一棒！”那怪那容分说，拈转钢叉，望行者当胸就刺。这大圣正是会家不忙，忙家不会，理开铁棒，使一个“乌龙掠地势”，拨开钢叉，又照头便打。他二人在那黄风洞口，这一场好杀：\n妖王发怒，大圣施威。妖王发怒，要拿行者抵先锋；大圣施威，欲捉精灵救长老。叉来棍架，棍去叉迎。一个是镇山都总帅，一个是护法美猴王。初时还在尘埃战，后来各起在中央。点钢叉尖明 利，如意棒身黑箍黄。戳着的魂归冥府，打着的定见阎王。全凭着手疾眼快，必须要力壮身强。两家舍死忘生战，不知那个平安那个伤。"}]}
{"conversation": [{"input": "", "output": "那老妖与大圣斗经三十回合，不分胜败。这行者要见功绩，使一个“身外身”的手段。把毫毛揪下一把，用口嚼得粉碎，望上一喷，叫声“变！”变有百十个行者，都是一样打扮，各执一根铁棒，把那怪围在空中。那怪害怕，也使一般本事，急回头，望着巽地上，把口张了三张，嘑的一口气吹将出去，忽然间，一阵黄风，从空刮起。好风！真个利害：\n冷冷飕飕天地变，无影无形黄沙旋。穿林折岭倒松梅，播土扬尘崩岭坫 (4) 。黄河浪泼彻底浑，湘江水涌翻波转。碧天振动斗牛宫，争些刮倒森罗殿 (5) 。五百罗汉闹喧天，八大金刚齐嚷乱。文殊走了青毛狮，普贤白象难寻见。真武龟蛇失了群 (6) ，梓橦骡子飘其韂 (7) 。行商喊叫告苍天，梢公拜许诸般愿。烟波性命浪中流，名利残生随水办。仙山洞府黑攸攸，海岛蓬莱昏暗暗。老君难顾炼丹炉，寿星收了龙须扇，王母正去赴蟠桃，一风吹断裙腰钏。二郎迷失灌州城，哪吒难取匣中剑。天王不见手心塔，鲁班吊了金头钻 (8) 。雷音宝阙倒三层，赵州石桥崩两断 (9) 。一轮红日荡无光，满天星斗皆昏乱。南山鸟往北山飞，东湖水向西湖漫。雌雄拆对不相呼，子母分离难叫唤。龙王遍海找夜叉，雷公到处寻闪电 (10) 。十代阎王觅判官，地府牛头追马面。这风吹倒普陀山，卷起观音经一卷。白莲花卸海边飞，吹倒菩萨十二院。盘古至今曾见风，不似这风来不善。唿喇喇，乾坤险不炸崩开，万里江山都是颤！\n那妖怪使出这阵狂风，就把孙大圣毫毛变的小行者刮得在那半空中，却似纺车儿一般乱转，莫想轮得棒，如何拢得身？慌得行者将毫毛一抖，收上身来，独自个举着铁棒，上前来打，又被那怪劈脸喷了一口黄风，把两只火眼金睛，刮得紧紧闭合，莫能睁开，因此难使铁棒，遂败下阵来。那妖收风回洞不题。"}]}
{"conversation": [{"input": "", "output": "却说猪八戒见那黄风大作，天地无光，牵着马，守着担，伏在山凹之间，也不敢睁眼，不敢抬头，口里不住的念佛许愿，又不知行者胜负何如，师父死活何如。正在那疑思之时，却早风定天晴。忽抬头往那洞门前看处，却也不见兵戈，不闻锣鼓。呆子又不敢上他门，又没人看守马匹、行李，果是进退两难，怆惶不已。忧虑间，只听得孙大圣从西边吆喝而来，他才欠身迎着道：“哥哥，好大风啊！你从那里走来？”行者摆手道：“利害，利害！我老孙自为人，不曾见这大风。那老妖使一柄三股钢叉，来与老孙交战；战到有三十馀合，是老孙使一个身外身的本事，把他围打。他甚着急，故弄出这阵风来，果是凶恶，刮得我站立不住，收了本事，冒风而逃。哏，好风！哏，好风！老孙也会呼风，也会唤雨，不曾似这个妖精的风恶！”八戒道：“师兄，那妖精的武艺如何？”行者道：“也看得过。叉法儿倒也齐整，与老孙也战个手平。却只是风恶了，难得赢他。”八戒道：“似这般怎生救得师父？”行者道：“救师父且等再处，不知这里可有眼科先生，且教他把我眼医治医治。”八戒道：“你眼怎的来？”行者道：“我被那怪一口风喷将来，吹得我眼珠酸痛，这会子冷泪常流。”八戒道：“哥呵，这半山中，天色又晚，且莫说要甚么眼科，连宿处也没有了。”行者道：“要宿处不难。我料着那妖精还不敢伤我师父，我们且找上大路，寻个人家住下，过此一宵，明日天光，再来降妖罢。”八戒道：“正是，正是。”\n他却牵了马，挑了担，出山凹行上路口。此时渐渐黄昏，只听得那路南山坡下，有犬吠之声。二人停身观看，乃是一家庄院，影影的有灯火光明。他两个也不管有路无路，漫草而行，直至那家门首。但见：\n紫芝翳翳，白石苍苍。紫芝翳翳多青草，白石苍苍半绿苔。数点小萤光灼灼，一林野树密排排。香兰馥郁，嫩竹新栽。清泉流曲涧，古柏倚深崖。地僻更无游客到，门前惟有野花开。"}]}
{"conversation": [{"input": "", "output": "他两个不敢擅入，只得叫一声“开门，开门！”那里有一老者，带几个年幼的农夫，叉钯扫帚齐来，问道：“甚么人？甚么人？”行者躬身道：“我们是东土大唐圣僧的徒弟。因往西方拜佛求经，路过此山，被黄风大王拿了我师父去了，我们还未曾救得。天色已晚，特来府上告借一宵，万望方便方便。”那老者答礼道：“失迎，失迎。此间乃云多人少之处，却才闻得叫门，恐怕是妖狐、老虎，及山中强盗等类，故此小价愚顽，多有冲撞。不知是二位长老。请进，请进。”他兄弟们牵马挑担而入，径至里边，拴马歇担，与庄老拜见叙坐。又有苍头献茶 (11) 。茶罢，捧出几碗胡麻饭 (12) 。饭毕，命设铺就寝。行者道：“不睡还可，敢问善人，贵地可有卖眼药的？”老者道：“是那位长老害眼？”行者道：“不瞒你老人家说，我们出家人自来无病，从不晓得害眼。”老人道：“既不害眼，如何讨药？”行者道：“我们今日在黄风洞口救我师父，不期被那怪将一口风喷来，吹得我眼珠酸痛。今有些眼泪汪汪，故此要寻眼药。”那老者道：“善哉，善哉！你这个长老，小小的年纪，怎么说谎？那黄风大圣，风最利害。他那风，比不得甚么春秋风、松竹风、与那东西南北风。”八戒笑道：“想必是夹脑风、羊耳风、大麻风、偏正头风？”长者道：“不是，不是。他叫做‘三昧神风’。”行者道：“怎见得？”老者道：“那风，能吹天地怪，善刮鬼神愁。裂石崩崖恶，吹人命即休。你们若遇着他那风吹了呵，还想得活哩！只除是神仙，方可得无事。”行者道：“果然，果然。我们虽不是神仙，神仙还是我的晚辈，这条命急切难休，却只是吹得我眼珠酸痛！”那老者道：“既如此说，也是个有来头的人。我这敝处，却无卖眼药的。老汉也有些迎风冷泪，曾遇异人，传了一方，名唤‘三花九子膏’，能治一切风眼。”行者闻言，低头唱喏道：“愿求些儿，点试，点试。”那老者应承，即走进去，取出一个玛瑙石的小礶儿来，拔开塞口，用玉簪儿蘸出少许与行者点上，教他不得睁开，宁心睡觉，明早就好。点毕，收了石礶，径领小价们退于里面。八戒解包袱，展开铺盖，请行者安置。行者闭着眼乱摸。八戒笑道：“先生 (13) ，你的明杖儿呢 (14) ？”行者道：“你这个馕糟的呆子！你照顾我做瞎子哩。”那呆子哑哑的暗笑而睡。行者坐在铺上，转运神功，只到有三更后，方才睡下。"}]}
{"conversation": [{"input": "", "output": "不觉又是五更将晓，行者抹抹脸，睁开眼道：“果然好药！比常更有百分光明。”却转头后边望望，呀！那里得甚房舍窗门，但只见些老槐高柳，兄弟们都睡在那绿莎茵上。那八戒醒来道：“哥哥，你嚷怎的？”行者道：“你睁开眼看看。”呆子忽抬头，见没了人家，慌得一毂辘爬将起来道：“我的马哩？”行者道：“树上拴的不是？”“行李呢？”行者道：“你头边放的不是？”八戒道：“这家子惫懒也。他搬了，怎么就不叫我们一声？通得老猪知道，也好与你送些茶果。想是躲门户的 (15) ，恐怕里长晓得，却就连夜搬了。……噫！我们也忒睡得死，怎么他家拆房子，响也不听见响响？”行者吸吸的笑道：“呆子，不要乱嚷。你看那树上是个甚么纸帖儿。”八戒走上前，用手揭了，原来上面四句颂子云：\n庄居非是俗人居，护法伽蓝点化庐。\n妙药与君医眼痛，尽心降怪莫踌躇。\n行者道：“这伙强神，自换了龙马，一向不曾点他，他倒又来弄虚头！”八戒道：“哥哥莫扯架子。他怎么伏你点札 (16) ？”行者道：“兄弟，你还不知哩。这护教伽蓝、六丁、六甲、五方揭谛、四值功曹，奉菩萨的法旨，暗保我师父者。自那日报了名，只为这一向有了你，再不曾用他们，故不曾点札罢了。”八戒道：“哥哥，他既奉法旨暗保师父，所以不能现身明显，故此点化仙庄。你莫怪他，昨日也亏他与你点眼，又亏他管了我们一顿斋饭，亦可谓尽心矣。你莫怪他，我们且去救师父来。”行者道：“兄弟说得是。此处到那黄风洞口不远，你且莫动身，只在林子里看马守担，等老孙去洞里打听打听，看师父下落如何，再与他争战。”八戒道：“正是这等，讨一个死活的实信。假若师父死了，各人好寻头干事；若是未死，我们好竭力尽心。”行者道：“莫乱谈，我去也！”\n他将身一纵，径到他门首，门尚关着睡觉。行者不叫门，且不惊动妖怪，捻着诀，念个咒语，摇身一变，变做一个花脚蚊虫，真个小巧！有诗为证。诗曰：\n扰扰微形利喙，嘤嘤声细如雷。兰房纱帐善通随，正爱炎天暖气。只怕熏烟扑扇。偏怜灯火光辉。轻轻小小忒钻疾，飞入妖精洞里。"}]}
{"conversation": [{"input": "", "output": "只见那把门的小妖，正打鼾睡，行者往他脸上叮了一口，那小妖翻身醒了。道：“我爷呀！好大蚊子。一口就叮了一个大疙疸。”忽睁眼道：“天亮了。”又听得吱的一声，二门开了。行者嘤嘤的飞将进去，只见那老妖吩咐各门上谨慎，一壁厢收拾兵器：“只怕昨日那阵风不曾刮死孙行者，他今日必定还来。来时定教他一命休矣。”行者听说，又飞过那厅堂，径来后面。但见一层门，关得甚紧，行者漫门缝儿钻将进去 (17) ，原来是个大空园子，那壁厢定风桩上绳缠索绑着唐僧哩。那师父纷纷泪落，心心只念着悟空、悟能，不知都在何处。行者停翅叮在他光头上，叫声“师父。”那长老认得他的声音道：“悟空啊，想杀我也！你在那里叫我哩？”行者道：“师父，我在你头上哩。你莫要心焦，少得烦恼。我们务必拿住妖精，方才救得你的性命。”唐僧道：“徒弟啊，几时才拿得妖精么？”行者道：“拿你的那虎怪，已被八戒打死了，只是老妖的风势利害。料着只在今日，管取拿他。你放心莫哭，我去呀。”\n说声去，嘤嘤的飞到前面。只见那老妖坐在上面，正点札各路头目，又见那洞前有一个小妖，把个令字旗磨一磨，撞上厅来报道：“大王，小的巡山，才出门，见一个长嘴大耳朵的和尚坐在林里。若不是我跑得快些，几乎被他捉住。却不见昨日那个毛脸和尚。”老妖道：“孙行者不在，想必是风吹死也。再不，便去那里求救兵去了。”众妖道：“大王，若果吹杀了他，是我们的造化，只恐吹不死他，他去请些神兵来，却怎生是好？”老妖道：“怕他怎的，怕那甚么神兵！若还定得我的风势，只除了灵吉菩萨来是，其余何足惧也。”\n行者在屋梁上，只听得他这一句言语，不胜欢喜，即抽身飞出，现本相来至林中，叫声“兄弟！”八戒道：“哥，你往那里去来？刚才一个打令字旗的妖精，被我赶了去也。”行者笑道：“亏你，亏你！老孙变做蚊虫儿，进他洞去探看师父，原来师父被他绑在定风桩上哭哩。是老孙吩咐，教他莫哭，又飞在屋梁上听了一听。只见那拿令字旗的，喘嘘嘘的走进去报道：只是被你赶他，却不见我。老妖乱猜乱说，说老孙是风吹杀了，又说是请神兵去了。他却自家供出一个人来，甚妙，甚妙！”八戒道：“他供的是谁？”行者道：“他说怕甚么神兵，那个能定他的风势，只除是灵吉菩萨来是。但不知灵吉住在何处？……”\n正商议处，只见大路旁走出一个老公公来。你看他怎生模样：\n身健不扶拐杖，冰髯雪鬓蓬蓬。金花耀眼意朦胧，瘦骨衰筋强硬。屈背低头缓步，庞眉赤脸如童。看他容貌是人称，却似寿星出洞。"}]}
{"conversation": [{"input": "", "output": "八戒望见大喜道：“师兄，常言道：‘要知山下路，须问去来人。’你上前问他一声，何如？”真个大圣藏了铁棒，放下衣襟，上前叫道：“老公公，问讯了。”那老者半答不答的，还了个礼道：“你是那里和尚？这旷野处，有何事干？”行者道：“我们是取经的圣僧。昨日在此失了师父，特来动问公公一声：灵吉菩萨在那里住？”老者道：“灵吉在直南上。从此处到那里，还有二千里路。有一山呼名‘小须弥山’。山中有个道场，乃是菩萨讲经禅院。汝等是取他的经去了？”行者道：“不是取他的经，我有一事烦他，不知从那条路去。”老者用手向南指道：“这条羊肠路就是了。”哄得那孙大圣回头看路，那公公化作清风，寂然不见。只是路旁边下一张简帖，上有四句颂子云：\n上复齐天大圣听：老人乃是李长庚 (18) 。\n须弥山有飞龙杖，灵吉当年受佛兵。\n行者执了帖儿，转身下路。八戒道：“哥呵，我们连日造化低了。这两日忏日里见鬼 (19) ！那个化风去的老儿是谁？”行者把帖儿递与八戒。念了一遍道：“李长庚是那个？”行者道：“是西方太白金星的名号。”八戒慌得望空下拜道：“恩人，恩人！老猪若不亏金星奏准玉帝呵，性命也不知化作甚的了。”行者道：“兄弟，你却也知感恩。但莫要出头，只藏在这树林深处，仔细看守行李、马匹，等老孙寻须弥山，请菩萨去耶。”八戒道：“晓得！晓得！你只管快快前去！老猪学得个乌龟法，得缩头时且缩头。”\n孙大圣跳在空中，纵筋斗云，径往直南上去，果然速快。他点头经过三千里，扭腰八百有馀程。须臾，见一座高山，半中间有祥云出现，瑞霭纷纷，山凹里果有一座禅院，只听得钟磬悠扬，又见那香烟缥缈。大圣直至门前，见一道人项挂数珠，口中念佛。行者道：“道人作揖。”那道人躬身答礼道：“那里来的老爷？”行者道：“这可是灵吉菩萨的讲经处么？”道人道：“此间正是，有何话说？”行者道：“累烦你老人家与我传答传答，我是东土大唐驾下御弟三藏法师的徒弟，齐天大圣孙悟空行者。今有一事，要见菩萨。”道人笑道：“老爷字多话多，我不能全记。”行者道：“你只说是唐僧徒弟孙悟空来了。”道人依言，上讲堂传报。那菩萨即穿袈裟，添香迎接。这大圣才举步入门，往里观看，只见那：\n满堂锦绣，一屋威严。众门人齐诵《法华经》，老班首轻敲金铸磬。佛前供养，尽是仙果仙花；案上安排，皆是素肴素品。辉煌宝烛，条条金焰射虹霓；馥郁真香，道道玉烟飞彩雾。正是那讲罢心闲方入定，白云片片绕松梢。静收慧剑魔头绝，般若波罗善会高。"}]}
{"conversation": [{"input": "", "output": "那菩萨整衣出迓，行者登堂，坐了客位。随命看茶。行者道：“茶不劳赐，但我师父在黄风山有难，特请菩萨施大法力降怪救师。”菩萨道：“我受了如来法令，在此镇押黄风怪。如来赐了我一颗‘定风丹’，一柄‘飞龙宝杖’。当时被我拿住，饶了他的性命，放他去隐性归山，不许伤生造孽。不知他今日欲害令师，有违教令，我之罪也。”那菩萨欲留行者，治斋相叙，行者恳辞，随取了飞龙杖，与大圣一齐驾云。\n不多时，至黄风山上。菩萨道：“大圣，这妖怪有些怕我，我只在云端里住定，你下去与他索战，诱他出来，我好施法力。”行者依言按落云头，不容分说，掣铁棒把他洞门打破。叫道：“妖怪！还我师父来也！”慌得那把门小妖，急忙传报。那怪道：“这泼猴着实无礼！再不伏善，反打破我门。这一出去，使阵神风，定要吹死！”仍前披挂，手绰钢叉，又走出门来；见了行者，更不打话，拈叉当胸就刺。大圣侧身躲过，举棒对面相还。战不数合，那怪吊回头，望巽地上，才待要张口呼风，只见那半空里，灵吉菩萨将飞龙宝杖丢将下来，不知念了些甚么咒语，却是一条八爪金龙，拨喇的轮开两爪，一把抓住妖精，提着头，两三摔，摔在山石崖边，现了本相，却是一个黄毛貂鼠。\n行者赶上，举棒就打，被菩萨拦住道：“大圣，莫伤他命。我还要带他去见如来。”对行者道：“他本是灵山脚下的得道老鼠，因为偷了琉璃盏内的清油，灯火昏暗，恐怕金刚拿他，故此走了，却在此处成精作怪。如来照见了他，不该死罪，故着我辖押，但他伤生造孽，拿上灵山。今又冲撞大圣，陷害唐僧，我拿他去见如来，明正其罪，才算这场功绩哩。”行者闻言，却谢了菩萨。菩萨西归不题。\n却说猪八戒在那林里，正思量行者，只听得山坂下叫声“悟能兄弟，牵马挑担来耶。”那呆子认得是行者声音，急收拾跑出林外，见了行者道：“哥哥，怎的干事来？”行者道：“请灵吉菩萨，使一条飞龙杖，拿住妖精，原来是个黄毛貂鼠成精，被他带去灵山见如来去了。我和你洞里去救师父。”那呆子才欢欢喜喜。二人撞入里面，把那一窝狡兔、妖狐、香獐、角鹿，一顿钉钯铁棒，尽情打死，却往后园拜救师父。师父出得门来，问道：“你两人怎生捉得妖精？如何方救得我？”行者将那请灵吉降妖的事情，陈了一遍。师父谢之不尽。他兄弟们把洞中素物，安排些茶饭吃了，方才出门，找大路向西而去。\n毕竟不知向后如何，且听下回分解。\n第二十二回　八戒大战流沙河 木叉奉法收悟净"}]}
{"conversation": [{"input": "", "output": "毕竟不知向后如何，且听下回分解。\n第二十二回　八戒大战流沙河 木叉奉法收悟净\n唐僧师徒三众，脱难前来，不一日，行过了八百黄风岭，进西却是一脉平阳之地。光阴迅速，历夏经秋，见了些寒蝉鸣败柳，大火向西流 (20) 。正行处，只见一道大水狂澜，浑波涌浪。三藏在马上忙呼道：“徒弟，你看那前边水势宽阔，怎不见舡只行走，我们从那里过去？”八戒见了道：“果是狂澜，无舟可渡。”那行者跳在空中，用手搭凉篷而看。他也心惊道：“师父啊，真个是难，真个是难！这条河若论老孙去呵，只消把腰儿扭一扭，就过去了；若师父，诚千分难渡，万载难行。”三藏道：“我这里一望无边，端的有多少宽？”行者道：“径过有八百里远近。”八戒道：“哥哥怎的定得个远近之数？”行者道：“不瞒贤弟说，老孙这双眼，白日里常看得千里路上的吉凶。却才在空中看出，此河上下不知多远，但只见这径过足有八百里。”长老忧嗟烦恼，兜回马，忽见岸上有一通石碑。三众齐来看时，见上有三个篆字，乃“流沙河”，腹上有小小的四行真字云 (21) ：\n八百流沙界，三千弱水深 (22) 。\n鹅毛飘不起，芦花定底沉。\n师徒们正看碑文，只听得那浪涌如山，波翻若岭，河当中滑辣的钻出一个妖精，十分凶丑：\n一头红焰发蓬松，两只圆睛亮似灯。\n不黑不青蓝靛脸，如雷如鼓老龙声。\n身披一领鹅黄氅，腰束双攒露白藤。\n项下骷髅悬九个，手持宝杖甚峥嵘。\n那怪一个旋风奔上岸来，径抢唐僧，慌得行者把师父抱住，急登高岸，回身走脱。那八戒放下担子，掣出铁钯，望妖精便筑，那怪使宝杖架住。他两个在流沙河岸，各逞英雄。这一场好斗：\n九齿钯，降妖杖，二人相敌河岸上。这个是总督大天蓬，那个是谪下卷帘将。昔年曾会在灵霄，今日争持赌猛壮。这一个钯去探爪龙，那一个杖架磨牙象。伸开大四平，钻入迎风戗。这个没头没脸抓，那个无乱无空放。一个是久占流沙界吃人精，一个是秉教迦持修行将。\n他两个来来往往，战经二十回合，不分胜负。"}]}
{"conversation": [{"input": "", "output": "他两个来来往往，战经二十回合，不分胜负。\n那大圣护了唐僧，牵着马守定行李，见八戒与那怪交战，就恨得咬牙切齿，擦掌磨拳，忍不住要去打他，掣出棒来道：“师父，你坐着，莫怕。等老孙和他耍耍儿来。”那师父苦留不住。他打个唿哨跳到前边，原来那怪与八戒正战到好处，难解难分。被行者轮起铁棒，望那怪着头一下，那怪急转身慌忙躲过，径钻入流沙河里。气得个八戒乱跳道：“哥呵，谁着你来的！那怪渐渐手慢，难架我钯，再不上三五合，我就擒住他了。他见你凶险，败阵而逃，怎生是好！”行者笑道：“兄弟，实不瞒你说，自从降了黄风怪下山来，这个把月不曾耍棍，我见你和他战的甜美，我就忍不住脚痒，故就跳将来耍耍的。那知那怪不识耍，就走了。”\n他两个搀着手说说笑笑，转回见了唐僧。唐僧道：“可曾捉得妖怪？”行者道：“那妖怪不奈战，败回钻入水去也。”三藏道：“徒弟，这怪久住于此，他知道浅深。似这般无边的弱水，又没了舟楫，须是得个知水性的，引领引领才好哩。”行者道：“正是这等说。常言道：‘近朱者赤，近墨者黑。’那怪在此，断知水性。我们如今拿住他，且不要打杀，只教他送师父过河，再做理会。”八戒道：“哥哥不必迟疑，让你先去拿他，等老猪看守师父。”行者笑道：“贤弟呀，这桩儿我不敢说嘴，水里勾当，老孙不大十分熟。若是空走，还要捻诀，又念念‘避水咒’方才走得。不然，就要变化做甚么鱼虾蟹鳖之类，我才去得。若论赌手段，凭你在高山云里，干甚么蹊跷异样事儿，老孙都会；只是水里的买卖，有些儿榔杭 (23) 。”八戒道：“老猪当年总督天河，掌管了八万水兵大众，倒学得知些水性，却只怕那水里有甚么眷族老小，七窝八代的都来，我就弄他不过，一时不被他捞而去耶？”行者道：“你若到他水中与他交战，却不要恋战，许败不许胜，把他引将出来，等老孙下手助你。”八戒道：“言得是，我去耶。”说声去，就剥了青锦直裰，脱了鞋，双手舞钯，分开水路，使出那当年的旧手段，跃浪翻波撞将进去，径至水底之下，往前正走。\n却说那怪败了阵回，方才喘定，又听得有人推得水响，忽起身观看，原来是八戒执了钯推水。那怪举杖当面高呼道：“那和尚，那里走！仔细看打。”八戒使钯架住道：“你是个甚么妖精，敢在此间挡路？”那妖道：“你是也不认得我，我不是那妖魔鬼怪，也不是少姓无名。”八戒道：“你既不是邪妖鬼怪，却怎生在此伤生？你端的甚么姓名，实实说来，我饶你性命。”那怪道：“我\n自小生来神气壮，乾坤万里曾游荡。\n英雄天下显威名，豪杰人家做模样。"}]}
{"conversation": [{"input": "", "output": "自小生来神气壮，乾坤万里曾游荡。\n英雄天下显威名，豪杰人家做模样。\n万国九州任我行，五湖四海从吾撞。\n皆因学道荡天涯，只为寻师游地旷。\n常年衣钵谨随身，每日心神不可放。\n沿地云游数十遭，到处闲行百馀 (24) 。\n因此才得遇真人，引开大道金光亮。\n先将婴儿姹女收，后把木母金公放 (25) 。\n明堂肾水入华池 (26) ，重楼肝火投心脏 (27) 。\n三千功满拜天颜，志心朝礼明华向。\n玉皇大帝便加升，亲口封为卷帘将。\n南天门里我为尊，灵霄殿前吾称上。\n腰间悬挂虎头牌，手中执定降妖杖。\n头顶金盔晃日光，身披铠甲明霞亮。\n往来护驾我当先，出入随朝予在上。\n只因王母降蟠桃，设宴瑶池邀众将。\n失手打破玉玻璃，天神个个魂飞丧。\n玉帝即便怒生嗔，却令掌朝左辅相：\n卸冠脱甲摘官衔，将身推在杀场上。\n多亏赤脚大天仙，越班启奏将吾放。\n饶死回生不典刑，遭贬流沙东岸上。\n饱时困卧此山中，饿去翻波寻食饷。\n樵子逢吾命不存，渔翁见我身皆丧。\n来来往往吃人多，翻翻复复伤生瘴。\n你敢行凶到我门，今日肚皮有所望。\n莫言粗糙不堪尝，拿住消停剁鲊酱 (28) 。”\n八戒闻言大怒，骂道：“你这泼物，全没一些儿眼色！我老猪还掐出水沫儿来哩 (29) ，你怎敢说我粗糙，要剁鲊酱！看起来，你把我认做个老走硝哩 (30) 。休得无礼！吃你祖宗这一钯。”那怪见钯来，使一个“凤点头”躲过。两个在水中打出水面，各人踏浪登波。这一场赌斗，比前不同。你看那：\n卷帘将，天蓬帅，各显神通真可爱。那个降妖宝杖着头轮，这个九齿钉钯随手快。跃浪振山川，推波昏世界。凶如太岁撞幢幡，恶似丧门掀宝盖 (31) 。这一个赤心凛凛保唐僧，那一个犯罪滔滔为水怪。钯抓一下九条痕，杖打之时魂魄败。努力喜相持，用心要赌赛。算来只为取经人，怒气冲天不忍耐。搅得那 鲌鲤鳜退鲜鳞，龟鳖鼋鼍伤嫩盖；红虾紫蟹命皆亡，水府诸神朝上拜。只听得波翻浪滚似雷轰，日月无光天地怪。\n二人整斗有两个时辰，不分胜败。这才是铜盆逢铁帚，玉磐对金钟。"}]}
{"conversation": [{"input": "", "output": "二人整斗有两个时辰，不分胜败。这才是铜盆逢铁帚，玉磐对金钟。\n却说那大圣保着唐僧，立于左右，眼巴巴的望着他两个在水上争持，只是他不好动手。只见那八戒虚幌一钯，佯输诈败，转回头往东岸上走。那怪随后赶来，将近到了岸边，这行者忍耐不住，撇了师父，掣铁棒跳到河边，望妖精劈头就打。那怪物不敢相迎。飕的又钻入河内。八戒嚷道：“你这弼马温，彻是个急猴子！你再缓缓些儿，等我哄他到了高处，你却阻住河边，教他不能回首呵，却不拿住他也。他这进去，几时又肯出来？”行者笑道：“呆子，莫嚷，莫嚷。我们且回去见师父去来。”\n八戒却同行者到高岸上，见了三藏。三藏欠身道：“徒弟辛苦呀。”八戒道：“且不说辛苦，只是降了妖精，送得你过河，方是万全之策。”三藏道：“你才与妖精交战何如？”八戒道：“那妖的手段，与老猪是个对手。正战处，使一个诈败，他才赶到岸上。见师兄举着棍子，他就跑了。”三藏道：“如此怎生奈何？”行者道：“师父放心，且莫焦恼。如今天色又晚，且坐在这崖次之下，待老孙去化些斋饭来，你吃了睡去，待明日再处。”八戒道：“说得是，你快去快来。”"}]}
{"conversation": [{"input": "", "output": "行者急纵云跳起去，正到直北下人家化了一钵素斋，回献师父。师父见他来得甚快，便叫：“悟空，我们去化斋的人家，求问他一个过河之策，不强似与这怪争持？”行者笑道：“这家子远得狠哩，相去有五七千里之路。他那里得知水性？问他何益？”八戒道：“哥哥又来扯谎了。五七千里路，你怎么这去来之快？”行者道：“你那里晓得，老孙的筋斗云，一纵有十万八千里。像这五七千路，只消把头点上两点，把腰躬上一躬，就是个往回，有何难哉！”八戒道：“哥呵，既是这般容易，你把师父背着，只消点点头躬躬腰，跳过去罢了，何必苦苦的与他厮战？”行者道：“你不会驾云？你把师父驮过去不是？”八戒道：“师父的骨肉凡胎，重似泰山，我这驾云的，怎称得起？须是你的筋斗方可。”行者道：“我的筋斗好道也是驾云，只是去的有远近些儿。你是驮不动，我却如何驮得动？自古道：‘遣泰山轻如芥子，携凡夫难脱红尘。’像这泼魔毒怪，使摄法，弄风头，却是扯扯拉拉，就地而行，不能带得空中而去。像那样法儿，老孙也会使会弄。还有那隐身法、缩地法，老孙件件皆知。但只是师父要穷历异邦，不能够超脱苦海，所以寸步难行也。我和你只做得个拥护，保得他身在命在，替不得这些苦恼，也取不得经来。就是有能先去见了佛，那佛也不肯把经善与你我。正叫做‘若将容易得，便作等闲看’。”那呆子闻言，喏喏听受。遂吃了些无菜的素食，师徒们歇在流沙河东，崖次之下。\n次早，三藏道：“悟空，今日怎生区处？”行者道：“没甚区处，还须八戒下水。”八戒道：“哥哥，你要图干净，只作成我下水。”行者道：“贤弟，这番我再不急性了，只让你引他上来，我拦住河沿，不让他回去，务要将他擒了。”好八戒，抹抹脸抖擞精神，双手拿钯，到河沿分开水路，依然又下至窝巢。那怪方才睡醒，忽听推得水响，急回头睁睛看看。见八戒执钯下至，他跳出来当头阻住。喝道：“慢来，慢来，看杖！”八戒举钯架住道：“你是个甚么‘哭丧杖’，断叫你祖宗看杖！”那怪道：“你这厮甚不晓得哩。我这\n宝杖原来名誉大，本是月里梭罗派 (32) 。\n吴刚伐下一枝来 (33) ，鲁班制造工夫盖。\n里边一条金趁心，外边万道珠丝玠。\n名称宝杖善降妖，永镇灵霄能伏怪。\n只因官拜大将军，玉皇赐我随身带。\n或长或短任吾心，要细要粗凭意态。\n也曾护驾宴蟠桃，也曾随朝居上界。\n值殿曾经众圣参，卷帘曾见诸仙拜。\n养成灵性一神兵，不是人间凡器械。\n自从遭贬下天门，任意纵横游海外。\n不当大胆自称夸，天下枪刀难比赛。"}]}
{"conversation": [{"input": "", "output": "自从遭贬下天门，任意纵横游海外。\n不当大胆自称夸，天下枪刀难比赛。\n看你那个锈钉钯，只好锄田与筑菜。”\n八戒笑道：“我把你少打的泼物！且莫管甚么筑菜，只怕荡了一下儿。教你没处贴膏药，九个眼子一齐流血。纵然不死，也是个到老的破伤风。”那怪丢开架手，在那水底下，与八戒依然打出水面。这一番斗，比前果更不同。你看他：\n宝杖轮，钉钯筑，言语不通非眷属。只因木母克刀圭 (34) ，致令两下相战触。没输赢，无反复，翻波淘浪不和睦。这个怒气怎含容？那个伤心难忍辱。钯来杖架逞英雄，水滚流沙能恶毒。气昂昂，劳碌碌，多因三藏朝西域。钉钯老大凶，宝杖十分熟。这个揪住要往岸上拖，那个抓来就将水里沃。声如霹雳动鱼龙，云暗天昏神鬼伏。\n这一场，来来往往，斗经三十回合，不见强弱。八戒又使个佯输计，拖了钯走。那怪随后又赶来，拥波捉浪赶至崖边。八戒骂道：“我把你这个泼怪！你上来！这高处，脚踏实地好打。”那妖骂道：“你这厮哄我上去，又教那帮手来哩。你下来，还在水里相斗。”原来那妖乖了，再不肯上岸，只在河沿与八戒闹吵。\n却说行者见他不肯上岸，急得他心焦性爆，恨不得一把捉来。行者道：“师父！你自坐下，等我与他个‘饿鹰叼食’。”就纵筋斗跳在半空，刷的落下来要抓那妖。那妖正与八戒嚷闹，忽听得风响，急回头，见是行者落下云来，却又收了那杖，一头淬下水，隐迹潜踪，渺然不见。行者伫立岸上，对八戒说：“兄弟呀，这妖也弄得滑了 (35) 。他再不肯上岸，如之奈何？”八戒道：“难，难，难！战不胜他。就把吃奶的气力也使尽了，只绷得个手平。”行者道：“且见师父去。”\n二人又到高岸，见了唐僧，备言难捉。那长老满眼下泪道：“似此艰难，怎生得渡！”行者道：“师父莫要烦恼。这怪深潜水底，其实难行。八戒，你只在此保守师父，再莫与他厮斗，等老孙往南海走走去来。”八戒道：“哥呵，你去南海何干？”行者道：“这取经的勾当，原是观音菩萨；及脱解我等，也是观音菩萨；今日路阻流沙河不能前进，不得他，怎生处治？等我去请他，还强如和这妖精相斗。”八戒道：“也是，也是。师兄，你去时，千万与我上复一声：向日多承指教。”三藏道：“悟空，若是去请菩萨，却也不必迟疑，快去快来。”"}]}
{"conversation": [{"input": "", "output": "行者即纵筋斗云，径上南海。咦！那消半个时辰，早望见普陀山境。须臾间，坠下筋斗到紫竹林外，又只见那二十四路诸天，上前迎着道：“大圣何来？”行者道：“我师有难，特来谒见菩萨。”诸天道：“请坐，容报。”那轮日的诸天，径至潮音洞口报道：“孙悟空有事朝见。”菩萨正与捧珠龙女在宝莲池畔扶栏看花，闻报即转云岩，开门唤人。大圣端肃皈依参拜。\n菩萨问曰：“你怎么不保唐僧？为甚事又来见我？”行者启上道：“菩萨，我师父前在高老庄，又收了一个徒弟，唤名猪八戒，多蒙菩萨又赐法讳悟能。才行过黄风岭，今至八百里流沙河，乃是弱水三千，师父已是难渡；河中又有个妖怪，武艺高强，甚亏了悟能与他水面上大战三次，只是不能取胜，被他拦阻，不能渡河。因此特告菩萨，望垂怜悯，济渡他一济渡。”菩萨道：“你这猴子，又逞自满，不肯说出保唐僧的话来么？”行者道：“我们只是要拿住他，教他送我师父渡河。水里事我又弄不得精细，只是悟能寻着他窝巢，与他打话，想是不曾说出取经的勾当。”菩萨道：“那流沙河的妖怪，乃是卷帘大将临凡，也是我劝化的善信，教他保护取经之辈。你若肯说出是东土取经人呵，他决不与你争持，断然归顺矣。”行者道：“那怪如今怯战，不肯上崖，只在水里潜踪，如何得他归顺？我师如何得渡弱水？”菩萨即唤惠岸，袖中取出一个红葫芦儿，吩咐道：“你可将此葫芦，同孙悟空到流沙河水面上。只叫‘悟净’，他就出来了。先要引他归依了唐僧，然后把他那九个骷髅穿在一处，按九宫布列 (36) ，却把这葫芦安在当中，就是法船一只，能渡唐僧过流沙河界。”惠岸闻言，谨遵师命，当时与大圣捧葫芦出了潮音洞，奉法旨辞了紫竹林。有诗为证。诗曰：\n五行匹配合天真，认得从前旧主人。\n炼已立基为妙用，辨明邪正见原因。\n金来归性还同类，木去求情共复沦。\n二土全功成寂寞，调和水火没纤尘。"}]}
{"conversation": [{"input": "", "output": "金来归性还同类，木去求情共复沦。\n二土全功成寂寞，调和水火没纤尘。\n他两个不多时按落云头，早来到流沙河岸。猪八戒认得是木叉行者，引师父上前迎接。那木叉与三藏礼毕，又与八戒相见。八戒道：“向蒙尊者指示，得见菩萨，我老猪果遵法教，今喜拜了沙门。这一向在途中奔碌，未及致谢，恕罪，恕罪。”行者道：“且莫叙阔。我们叫唤那厮去来。”三藏道：“叫谁？”行者道：“老孙见菩萨，备陈前事。菩萨说：这流沙河的妖怪，乃是卷帘大将临凡。因为在天有罪，堕落此河，忘形作怪。他曾被菩萨劝化，愿归师父往西天去的。但是我们不曾说出取经的事情，故此苦苦争斗。菩萨今差木叉，将此葫芦，要与这厮结作法船，渡你过去哩。”三藏闻言，顶礼不尽。对木叉作礼道：“万望尊者作速一行。”那木叉捧定葫芦，半云半雾，径到了流沙河水面上，厉声高叫道：“悟净！悟净！取经人在此久矣，你怎么还不归顺！”\n却说那怪惧怕猴王，回于水底，正在窝中歇息。只听得叫他法名，情知是观音菩萨；又闻得说“取经人在此”，他也不惧钺斧，急翻波伸出头来，又认得是木叉行者。你看他笑盈盈，上前作礼道：“尊者失迎。菩萨今在何处？”木叉道：“我师未来，先差我来吩咐你早跟唐僧做个徒弟。叫把你项下挂的骷髅与这个葫芦，按九宫结做一只法船，渡他过此弱水。”悟净道：“取经人却在那里？”木叉用手指道：“那东岸上坐的不是？”悟净看见了八戒道：“他不知是那里来的个泼物，与我整斗了这两日，何曾言着一个取经的字儿？”又看见行者，道：“这个主子，是他的帮手，好不利害！我不去了。”木叉道：“那是猪八戒，这是孙行者。俱是唐僧的徒弟，俱是菩萨劝化的，怕他怎的？我且和你见唐僧去。”那悟净才收了宝杖，整一整黄锦直裰，跳上岸来，对唐僧双膝跪下道：“师父，弟子有眼无珠，不认得师父的尊容，多有冲撞，万望恕罪。”八戒道：“你这脓包，怎的早不皈依，只管要与我打？是何说话！”行者笑道：“兄弟，你莫怪他，还是我们不曾说出取经的字样与姓名耳。”长老道：“你果肯诚心皈依吾教么？”悟净道：“弟子向蒙菩萨教化，指河为姓，与我起个法名，唤做沙悟净，岂有不从师父之理。”三藏道：“既如此，叫悟空取戒刀来，与他落了发。”大圣依言，即将戒刀与他剃了头。又来拜了三藏，拜了行者与八戒，分了大小。三藏见他行礼，真像个和尚家风，故又叫他做沙和尚。木叉道：“既秉了迦持，不必叙烦，早与作法船去来。”"}]}
{"conversation": [{"input": "", "output": "那悟净不敢怠慢，即将颈项下挂的骷髅取下，用索子结作九宫，把菩萨葫芦安在当中，请师父下岸。那长老遂登法船，坐于上面，果然稳似轻舟。左有八戒扶持，右有悟净捧托；孙行者在后面牵了龙马，半云半雾相跟；头直上 (37) 又有木叉拥护；那师父才飘然稳渡流沙河界，浪静风平过弱河。真个也如飞似箭，不多时，身登彼岸，得脱洪波，又不拖泥带水，幸喜脚干手燥，清净无为，师徒们脚踏实地。那木叉按祥云，收了葫芦。又只见那骷髅一时解化作九股阴风，寂然不见。三藏拜谢了木叉，顶礼了菩萨。正是：木叉径回东洋海，三藏上马却投西。\n毕竟不知几时才得正果求经，且听下回分解。\n第二十三回　三藏不忘本 四圣试禅心\n诗曰：\n奉法西来道路赊 (38) ，秋风淅淅落霜花。\n乖猿牢锁绳休解，劣马勤兜鞭莫加。\n木母金公原自合，黄婆赤子本无差 (39) 。\n咬开铁弹真消息 (40) ，般若波罗到彼家。\n这回书，盖言取经之道，不离了一身务本之道也。却说他师徒四众，了悟真如，顿开尘锁，自跳出性海流沙，浑无挂碍，径投大路西来。历遍了青山绿水，看不尽野草闲花。真个也光阴迅速，又值九秋 (41) 。但见了些：\n枫叶满山红，黄花耐晚风。\n老蝉吟渐懒，愁蟋思无穷。\n荷破青纨扇 (42) ，橙香金弹丛 (43) 。\n可怜数行雁，点点远排空。\n正走处，不觉天晚。三藏道：“徒弟，如今天色又晚，却往那里安歇？”行者道：“师父说话差了。出家人餐风宿水，卧月眠霜，随处是家，又问那里安歇何也？”猪八戒道：“哥呵，你只知道你走路轻省，那里管别人累坠？自过了流沙河，这一向爬山过岭，身挑着重担，老大难挨也。须是寻个人家，一则化些茶饭，二来养养精神，才是个道理。”行者道：“呆子，你这般言语，似有报怨之心。还像在高老庄，倚懒不求福的自在，恐不能也。既是秉正沙门，须是要吃辛受苦，才做得徒弟哩。”八戒道：“哥哥，你看这担行李多重？”行者道：“兄弟，自从有了你与沙僧，我又不曾挑着，那知多重？”八戒道：“哥呵，你看看数儿么：\n四片黄藤篾，长短八条绳。又要防阴雨，毡包三四层。扁担还愁滑，两头钉上钉。铜镶铁打九环杖，篾丝藤缠大斗篷。"}]}
{"conversation": [{"input": "", "output": "似这般许多行李，难为老猪一个逐日家担着走，偏你跟师父做徒弟，拿我做长工！”行者笑道：“呆子，你和谁说哩？”八戒道：“哥哥，与你说哩。”行者道：“错和我说了。老孙只管师父好歹，你与沙僧，专管行李、马匹。但若怠慢了些儿，孤拐上先是一顿粗棍！”八戒道：“哥呵，不要说打，打就是以力欺人。我晓得你的尊性高傲，你是定不肯挑，但师父骑的马，那般高大肥盛，只驮着老和尚一个，教他带几件儿，也是弟兄之情。”行者道：“你说他是马哩！他不是凡马，本是西海龙王敖闰之子，唤名龙马三太子。只因纵火烧了殿上明珠，被他父亲告了忤逆，身犯天条，多亏观音菩萨救了他的性命。他在那鹰愁陡涧，久等师父，又幸得菩萨亲临，却将他退鳞去角，摘了项下珠，才变做这匹马，愿驮师父往西天拜佛。这个都是各人的功果，你莫攀他。”那沙僧闻言道：“哥哥，真个是龙么？”行者道：“是龙。”八戒道：\n“哥呵，我闻得古人云：‘龙能喷云嗳雾，播土扬沙，有巴山 岭的手段 (44) ，有翻江搅海的神通。’怎么他今日这等慢慢而走？”行者道：“你要他快走，我教他快走个儿你看。”好大圣，把金箍棒揝一揝，万道彩云生。那马看见拿棒，恐怕打来，慌得四只蹄疾如飞电，飕的跑将去了。那师父手软勒不住，尽他劣性，奔上山崖，才大达辿步走 (45) 。师父喘息始定，抬头远见一簇松阴，内有几间房舍，着实轩昂。但见：\n门垂翠柏，宅近青山。几株松冉，数茎竹斑。篱边野菊凝霜艳，桥畔幽兰映水丹。粉泥墙壁，砖砌围圜。高堂多壮丽；大厦甚清安。牛羊不见无鸡犬，想是秋收农事闲。\n那师父正按辔徐观，又见悟空兄弟方到。悟净道：“师父不曾跌下马来么？”长老骂道：“悟空这泼猴，他把马儿惊了，早是我还骑得住哩！”行者陪笑道：“师父莫骂我，都是猪八戒说马行迟，故此着他快些。”那呆子因赶马，走急了些儿，喘气嘘嘘，口里唧唧哝哝的闹道：“罢了，罢了！见自肚别腰松 (46) ，担子沉重，挑不上来，又弄我奔奔波波的赶马！”长老道：“徒弟呵，你且看那壁厢，有一座庄院，我们却好借宿去也。”行者闻言，急抬头举目而看，果见那半空中庆云笼罩 (47) ，瑞霭遮盈。情知定是佛仙点化，他却不敢泄漏天机，只道：“好，好，好！我们借宿去来。”"}]}
{"conversation": [{"input": "", "output": "长老连忙下马。见一座门楼，乃是垂莲象鼻，画栋雕梁。沙僧歇了担子。八戒牵了马匹道：“这个人家，是过当的富实之家。”行者就要进去。三藏道：“不可，你我出家人，各自避些嫌疑，切莫擅入。且自等他有人出来，以礼求宿方可。”八戒拴了马，斜倚墙根之下。三藏坐在石鼓上。行者、沙僧坐在台基边。久无人出，行者性急，跳起身入门里看处，原来有向南的三间大厅，帘栊高控。屏门上挂一轴寿山福海的横披画；两边金漆柱上，贴着一幅大红纸的春联，上写着：\n丝飘弱柳平桥晚，雪点香梅小院春。\n正中间，设一张退光黑漆的香几，几上放一个古铜兽炉，上有六张交椅。两山头挂着四季吊屏 (48) 。\n行者正然偷看处，忽听得后门内有脚步之声，走出一个半老不老的妇人来，娇声问道：“是甚么人，擅入我寡妇之门？”慌得个大圣喏喏连声道：“小僧是东土大唐来的，奉旨向西方拜佛求经。一行四众路过宝方，天色已晚，特奔老菩萨檀府，告借一宵。”那妇人笑语相迎道：“长老，那三位在那里？请来。”行者高声叫道：“师父，请进来耶。”三藏才与八戒，沙僧牵马挑担而入。只见那妇人出厅迎接。八戒饧眼偷看 (49) ，你道他怎生打扮：\n穿一件织金官绿 丝袄，上罩着浅红比甲 (50) ；系一条结彩鹅黄锦绣裙，下映着高底花鞋。时样 髻皂纱漫 (51) ，相衬着二色盘龙发。宫样牙梳朱翠晃，斜簪着两股赤金钗。云鬓半苍飞凤翅，耳环双坠宝珠排。脂粉不施犹自美，风流还似少年才。\n那妇人见了他三众，更加欣喜，以礼邀人厅房，一一相见礼毕，请各叙坐看茶。那屏风后，忽有一个丫髻垂丝的女童，托着黄金盘、白玉盏，香茶喷暖气，异果散幽香。那人绰彩袖，春笋纤长，擎玉盏，传茶上奉，对他们一一拜了。茶毕，又吩咐办斋。三藏起手道：“老菩萨高姓？贵地是甚地名？”妇人道：“此间乃西牛贺洲之地。小妇人娘家姓贾，夫家姓莫。幼年不幸公姑早亡，与丈夫守承祖业，有家资万贯，良田千顷。夫妻们命里无子，止生了三个女孩儿。前年大不幸，又丧了丈夫。小妇居孀，今岁服满。空遗下田产家业，再无个眷族亲人，只是我娘女们承领。欲嫁他人，又难舍家业。适承长老下降，想是师徒四众。小妇娘女四人，意欲坐山招夫，四位恰好。不知尊意肯否如何。”三藏闻言，推聋妆哑，瞑目宁心，寂然不答。"}]}
{"conversation": [{"input": "", "output": "那妇人道：“舍下有水田三百馀顷，旱田三百馀顷，山场果木三百馀顷；黄水牛有一千馀只，骡马成群，猪羊无数；东南西北，庄堡草场，共有六七十处。家下有八九年用不着的米谷，十来年穿不着的绫罗，一生有使不着的金银。胜强似那锦帐藏春，说甚么金钗两行 (52) 。你师徒们若肯回心转意，招赘在寒家，自自在在，享用荣华，却不强如往西劳碌？”那三藏也只是如痴如蠢，默默无言。\n那妇人道：“我是丁亥年三月初三日酉时生。故夫比我年大三岁，我今年四十五岁。大女儿名真真，今年二十岁；次女名爱爱，今年十八岁；三小女名怜怜，今年十六岁；俱不曾许配人家。虽是小妇人丑陋，却幸小女俱有几分颜色，女工针指，无所不会。因是先夫无子，即把他们当儿子看养，小时也曾教他读些儒书，也都晓得些吟诗作对。虽然居住山庄，也不是那十分粗俗之类，料想也陪得过列位长老，若肯放开怀抱，长发留头，与舍下做个家长，穿绫着锦，胜强如那瓦钵缁衣，雪鞋云笠！”\n三藏坐在上面，好便似雷惊的孩子，雨淋的虾蟆，只是呆呆挣挣 (53) ，翻白眼儿打仰 (54) 。那八戒闻得这般富贵，这般美色，他却心痒难挠，坐在那椅子上，一似针戳屁股，左扭右扭的，忍耐不住。走上前扯了师父一把道：“师父！这娘子告诉你话，你怎么佯佯不睬？好道也做个理会是。”那师父猛抬头，咄的一声喝退了八戒道：“你这个业畜！我们是个出家人，岂以富贵动心，美色留意，成得个甚么道理！”\n那妇人笑道：“可怜，可怜！出家人有何好处？”三藏道：“女菩萨，你在家人，却有何好处？”那妇人道：“长老请坐，等我把在家人好处，说与你听。怎见得？有诗为证。诗曰：\n春裁方胜着新罗 (55) ，夏换轻纱赏绿荷；\n秋有新蒭香糯酒，冬来暖阁醉颜酡。\n四时受用般般有，八节珍馐件件多。\n衬锦铺绫花烛夜，强如行脚礼弥陀 (56) 。”\n三藏道：“女菩萨，你在家人享荣华，受富贵，有可穿，有可吃，儿女团圆，果然是好；但不知我出家的人，也有一段好处。怎见得？有诗为证。诗曰：\n出家立志本非常，推倒从前恩爱堂。\n外物不生闲口舌，身中自有好阴阳。\n功完行满朝金阙，见性明心返故乡。\n胜似在家贪血食，老来坠落臭皮囊 (57) 。”"}]}
{"conversation": [{"input": "", "output": "功完行满朝金阙，见性明心返故乡。\n胜似在家贪血食，老来坠落臭皮囊 (57) 。”\n那妇人闻言，大怒道：“这泼和尚无礼！我若不看你东土远来，就该叱出。我倒是个真心实意，要把家缘招赘汝等 (58) ，你倒反将言语伤我。你就是受了戒，发了愿，永不还俗，好道你手下人，我家也招得一个。你怎么这般执法？”三藏见他发怒，只得者者谦谦 (59) ，叫道：“悟空，你在这里罢。”行者道：“我从小儿不晓得干那般事，教八戒在这里罢。”八戒道：“哥呵，不要栽人么 (60) 。大家从长计较。”三藏道：“你两个不肯，便教悟净在这里罢。”沙僧道：“你看师父说的话。弟子蒙菩萨劝化，受了戒行，等候师父；自蒙师父收了我，又承教诲，跟着师父还不上两月，更不曾进得半分功果，怎敢图此富贵！宁死也要往西天去，决不干此欺心之事。”那妇人见他们推辞不肯，急抽身转进屏风，扑的把腰门关上。师徒们撇在外面，茶饭全无，再没人出。八戒心中焦燥，埋怨唐僧道：“师父忒不会干事，把话通说杀了。你好道还活着些脚儿 (61) ，只含糊答应，哄他些斋饭吃了，今晚落得一宵快活。明日肯与不肯，在乎你我了。似这般关门不出，我们这清灰冷灶，一夜怎过？”\n悟净道：“二哥，你在他家做个女婿罢。”八戒道：“兄弟，不要栽人。从长计较。”行者道：“计较甚的？你要肯，便就教师父与那妇人做个亲家，你就做个倒踏门的女婿。他家这等有财有宝，一定倒陪妆奁，整治个会亲的筵席，我们也落些受用。你在此间还俗，却不是两全其美？”八戒道：“话便也是这等说，却只是我脱俗又还俗，停妻再娶妻了。”"}]}
{"conversation": [{"input": "", "output": "沙僧道：“二哥原来是有嫂子的？”行者道：“你还不知他哩，他本是乌斯藏高老儿庄高太公的女婿。因被老孙降了，他也曾受菩萨戒行，没及奈何，被我捉他来做个和尚，所以弃了前妻，投师父往西拜佛。他想是离别的久了，又想起那个勾当，却才听见这个勾当，断然又有此心。呆子，你与这家子做了女婿罢！只是多拜老孙几拜，我不检举你就罢了。”那呆子道：“胡说，胡说！大家都有此心，独拿老猪出丑。常言道：‘和尚是色中饿鬼。’那个不要如此？都这们扭扭捏捏的拿班儿 (62) ，把好事都弄得裂了。致如今茶水不得见面，灯火也无人管，虽熬了这一夜，但那匹马明日又要驮人，又要走路，再若饿上这一夜，只好剥皮罢了。你们坐着，等老猪去放放马来。”那呆子虎急急的，解了缰绳，拉出马去。行者道：“沙僧，你且陪师父坐这里，等老孙跟他去，看他往那里放马。”三藏道：“悟空，你看便去看他，但只不可只管嘲他了。”行者道：“我晓得。”这大圣走出厅房，摇身一变，变作个红蜻蜓儿，飞出前门，赶上八戒。\n那呆子拉着马，有草处且不教吃草，嗒嗒嗤嗤的赶着马，转到后门首去。只见那妇人，带了三个女子，在后门外闲立着，看菊花儿耍子。他娘女们看见八戒来时，三个女儿闪将进去。那妇人伫立门首道：“小长老那里去？”这呆子丢了缰绳，上前唱个喏，道声：“娘！我来放马的。”那妇人道：“你师父忒弄精细 (63) 。在我家招了女婿，却不强似做挂褡僧 (64) ，往西跄路？”八戒笑道：“他们是奉了唐王的旨意，不敢有违君命，不肯干这件事。刚才都在前厅上栽我，我又有些奈上祝下的 (65) ，只恐娘嫌我嘴长耳大。”那妇人道：“我也不嫌，只是家下无个家长，招一个倒也罢了，但恐小女儿有些儿嫌丑。”八戒道：“娘，你上复令爱，不要这等拣汉。想我那唐僧，人才虽俊，其实不中用。我丑自丑，有几句口号儿。”妇人道：“你怎的说么？”八戒道：“我\n虽然人物丑，勤紧有些功。若言千顷地，不用使牛耕。只消一顿钯，布种及时生。没雨能求雨，无风会唤风。房舍若嫌矮。起上二三层。地下不扫扫一扫，阴沟不通通一通。家长里短诸般事，踢天弄井我皆能。”\n那妇人道：“既然干得家事，你再去与你师父商量商量看，不尴尬便招你罢 (66) 。”八戒道：“不用商量。他又不是我的生身父母，干与不干，都在于我。”妇人道：“也罢，也罢，等我与小女说。”看他闪进去，扑的掩上后门。八戒也不放马，将马拉向前来。"}]}
{"conversation": [{"input": "", "output": "怎知孙大圣已一一尽知，他转翅飞来，现了本相，先见唐僧道：“师父，悟能牵马来了。”长老道：“马若不牵，恐怕撒欢走了 (67) 。”行者笑将起来，把那妇人与八戒说的勾当，从头说了一遍。三藏也似信不信的。少时间，见呆子拉将马来拴下。长老道：“你马放了？”八戒道：“无甚好草，没处放马。”行者道：“没处放马，可有处牵马么 (68) ？”呆子闻得此言，情知走了消息，也就垂头扭颈，努嘴皱眉，半晌不言。又听得呀的一声，腰门开了 (69) ，有两对红灯，一副提壶，香云霭霭，环珮叮叮，那妇人带着三个女儿，走将出来，叫真真、爱爱、怜怜，拜见那取经的人物。那女子排立厅中，朝上礼拜。果然也生得标致。但见他：\n一个个蛾眉横翠，粉面生春。妖娆倾国色，窈窕动人心。花钿显现多娇态，绣带飘摇迥绝尘。半含笑处樱桃绽，缓步行时兰麝喷。满头珠翠，颤巍巍无数宝钗簪；遍体幽香，娇滴滴有花金缕细。说甚么楚娃美貌，西子娇容，真个是九天仙女从天降，月里嫦娥出广寒。\n那三藏合掌低头，孙大圣佯佯不睬，沙僧转背回身。你看那猪八戒，眼不转睛，淫心紊乱，色胆纵横，扭捏出悄语，低声道：“有劳仙子下降。娘，请姐姐们去耶。”那三个女子，转入屏风，将一对纱灯留下。妇人道：“四位长老，可肯留心，着那个配我小女么？”悟净道：“我们已商议了，着那个姓猪的招赘门下。”八戒道：“兄弟，不要栽我，还从众计较。”行者道：“还计较甚么？你已此在后门首说合的停停当当，‘娘’都叫了，又有甚么计较？师父做个男亲家，这婆儿做个女亲家，等老孙做个保亲，沙僧做个媒人。也不必看通书 (70) ，今朝是个天恩上吉日，你来拜了师父，进去做了女婿罢。”八戒道：“弄不成，弄不成！那里好干这个勾当！”行者道：“呆子，不要者嚣 (71) 。你那口里‘娘’也不知叫了多少，又是甚么弄不成。快快的应成，带携我们吃些喜酒，也是好处。”他一只手揪着八戒，一只手扯住妇人道：“亲家母，带你女婿进去。”那呆子脚儿趄趄的要往那里走 (72) 。那妇人即唤童子：“展抹桌椅铺排晚斋，管待三位亲家。我领姑夫房里去也 (73) 。”一壁厢又吩咐庖丁排筵设宴 (74) ，明晨会亲。那几个童子又领命讫。他三众吃了斋，急急铺铺，都在客座里安歇不题。"}]}
{"conversation": [{"input": "", "output": "却说那八戒跟着丈母，行人里面，一层层也不知多少房舍，磕磕撞撞，尽都是门槛绊脚。呆子道：“娘，慢些儿走。我这里边路生，你带我带儿。”那妇人道：“这都是仓房、库房、碾房各房，还不曾到那厨房边哩。”八戒道：“好大人家！”磕磕撞撞，转弯抹角，又走了半会，才是内堂房屋。那妇人道：“女婿，你师兄说今朝是天恩上吉日，就教你招进来了。却只是仓卒间，不曾请得个阴阳 (75) ，拜堂撒帐 (76) ，你可朝上拜八拜儿罢。”八戒道：“娘，娘说得是。你请上坐，等我也拜几拜，就当拜堂，就当谢亲，两当一儿，却不省事？”他丈母笑道：“也罢，也罢，果然是个省事干家的女婿。我坐着，你拜么。”\n咦！满堂中银烛辉煌，这呆子朝上礼拜，拜毕。道：“娘，你把那个姐姐配我哩？”他丈母道：“正是这些儿疑难：我要把大女儿配你，恐二女怪；要把二女配你，恐三女怪；欲将三女配你，又恐大女怪；所以终疑未定。”八戒道：“娘，既怕相争，都与我罢，省得闹闹吵吵，乱了家法。”他丈母道：“岂有此理！你一人就占我三个女儿不成！”八戒道：“你看娘说的话。那个没有三房四妾？就再多几个，你女婿也笑纳了。我幼年间也曾学得个熬战之法，管情一个个伏侍得他欢喜。”那妇人道：“不好，不好。我这里有一方手帕，你顶在头上，遮了脸，撞个天婚 (77) ，教我女儿从你跟前走过，你伸开手扯倒那个，就把那个配了你罢。”呆子依言，接了手帕，顶在头上。有诗为证。诗曰：\n痴愚不识本原由，色剑伤身暗自休。\n从来信有周公礼 (78) ，今日新郎顶盖头 (79) 。\n那呆子顶裹停当，道：“娘，请姐姐们出来么。”他丈母叫：“真真、爱爱、怜怜，都来撞天婚，配与你女婿。”只听得环珮响亮，兰麝馨香，似有仙子来往。那呆子真个伸手去捞人，两边乱扑，左也撞不着，右也撞不着。来来往往，不知有多少女子行动，只是莫想捞着一个。东扑抱着柱科 (80) ，西扑摸着板壁，两头跑晕了，立站不稳，只是打跌。前来蹬着门扇，后去汤着砖墙，磕磕撞撞，跌得嘴肿头青。坐在地下，喘气嘑嘑的道：“娘啊，你女儿这等乖滑得紧，捞不着一个，奈何，奈何？”"}]}
{"conversation": [{"input": "", "output": "那妇人与他揭了盖头道：“女婿，不是我女儿乖滑，他们大家谦让，不肯招你。”八戒道：“娘啊，既是他们不肯招我呵，你招了我罢。”那妇人道：“好女婿呀！这等没大没小的，连丈母也都要了！我这三个女儿，心性最巧，他一人结了一个珍珠篏锦汗衫儿。你若穿得那个的，就教那个招你罢。”八戒道：“好，好，好！把三件儿都拿来我穿了看，若都穿得，就教都招了罢。”那妇人转进房里，止取出一件来，递与八戒。那呆子脱下青锦布直裰，\n理过衫儿就穿在身上，还未曾系上带子，扑的一 ，跌倒在地。原来是几条绳紧紧绷住。那呆子疼痛难禁。这些人早已不见了。\n却说三藏、行者、沙僧一觉睡醒，不觉的东方发白。忽睁睛抬头观看，那里得那大厦高堂，也不是雕梁画栋，一个个都睡在松柏林中。慌得那长老忙呼行者。沙僧道：“哥哥，罢了，罢了！我们遇着鬼了！”孙大圣心中明白，微微的笑道：“怎么说？”长老道：“你看我们睡在那里耶！”行者道：“这松林下落得快活，但不知那呆子在那里受罪哩。”长老道：“那个受罪？”行者笑道：“昨日这家子娘女们，不知是那里菩萨，在此显化我等，想是半夜里去了，只苦了猪八戒受罪。”三藏闻言，合掌顶礼。又只见那后边古柏树上，飘飘荡荡的，挂着一张简帖儿。沙僧急去取来与师父看时，却是八句颂子云：\n黎山老母不思凡，南海菩萨请下山。\n普贤文殊皆是客，化成美女在林间。\n圣僧有德还无俗，八戒无禅更有凡。\n从此静心须改过，若生怠慢路途难！\n那长老、行者、沙僧正然唱念此颂，只听得林深处高声叫道：“师父啊，绷杀我了。救我一救，下次再不敢了！”三藏道：“悟空，那叫唤的可是悟能么？”沙僧道：“正是。”行者道：“兄弟，莫睬他，我们去罢。”三藏道：“那呆子虽是心性愚顽，却只是一味懞直 (81) ，倒也有些膂力，挑得行李。还看当日菩萨之念，救他随我们去罢。料他以后，再不敢了。”那沙和尚却卷起铺盖，收拾了担子；孙大圣解缰牵马，引唐僧入林寻看。咦！这正是：\n从正修持须谨慎，扫除爱欲自归真。\n毕竟不知那呆子凶吉如何，且听下回分解。\n第二十四回　万寿山大仙留故友 五庄观行者窃人参"}]}
{"conversation": [{"input": "", "output": "毕竟不知那呆子凶吉如何，且听下回分解。\n第二十四回　万寿山大仙留故友 五庄观行者窃人参\n却说那三人穿林入里，只见那呆子绷在树上，声声叫喊，痛苦难禁。行者上前笑道：“好女婿呀！这早晚还不起来谢亲，又不到师父处报喜，还在这里卖解儿耍子哩 (82) ！咄！你娘呢？你老婆呢？好个绷巴吊拷的女婿呀 (83) ！”那呆子见他来抢白着羞 (84) ，咬着牙忍着疼，不敢叫喊。沙僧见了，老大不忍，放下行李，上前解了绳索救下。呆子对他们只是磕头礼拜，其实羞耻难当。有《西江月》为证：\n色乃伤身之剑，贪之必定遭殃。佳人二八好容妆，更比夜叉凶壮。 只有一个原本，再无微利添囊。好将资本谨收藏，坚守休教放荡。\n那八戒撮土焚香，望空礼拜。行者道：“你可认得那些菩萨么？”八戒道：“我已此晕倒昏迷，眼花瞭乱，那认得是谁？”行者把那简帖儿递与八戒。八戒见了是颂子，更加惭愧。沙僧笑道：“二哥有这般好处哩，感得四位菩萨来与你做亲！”八戒道：“兄弟再莫题起，不当人子了！从今后，再也不敢妄为。就是累折骨头，也只是摩肩压担，随师父西域去也。”三藏道：“既如此说才是。”\n行者遂领师父上了大路。在路餐风宿水，行罢多时，忽见有高山挡路。三藏勒马停鞭道：“徒弟，前面一山，必须仔细，恐有妖魔作耗，侵害吾党。”行者道：“马前但有我等三人，怕甚妖魔？”因此，长老安心前进。只见那座山，真是好山：\n高山峻极，大势峥嵘。根接昆仑脉，顶摩霄汉中。白鹤每来栖桧柏，玄猿时复挂藤萝。日映晴林，叠叠千条红雾绕；风生阴壑。飘飘万道彩云飞。幽鸟乱啼青竹里，锦鸡齐斗野花间。只见那千年峰、五福峰、芙蓉峰，巍巍凛凛放毫光；万岁石、虎牙石、三尖石，突突磷磷生瑞气。崖前草秀，岭上梅香。荆棘密森森，芝兰清淡淡。深林鹰凤聚千禽，古洞麒麟辖万兽。涧水有情，曲曲弯弯多绕顾；峰峦不断，重重叠叠自周回。又见那绿的槐，斑的竹，青的松，依依千载斗秾华；白的李，红的桃，翠的柳，灼灼三春争艳丽。龙吟虎啸，鹤舞猿啼。麋鹿从花出，青鸾对日鸣。乃是仙山真福地，蓬莱阆苑只如然 (85) 。又见些花开花谢山头景，云去云来岭上峰。"}]}
{"conversation": [{"input": "", "output": "三藏在马上欢喜道：“徒弟，我一向西来，经历许多山水，都是那嵯峨险峻之处，更不似此山好景，果然的幽趣非常。若是相近雷音不远路，我们好整肃端严见世尊。”行者笑道：“早哩，早哩！正好不得到哩。”沙僧道：“师兄，我们到雷音有多少远？”行者道：“十万八千里，十停中还不曾走了一停哩 (86) 。”八戒道：“哥呵，要走几年才得到？”行者道：“这些路，若论二位贤弟，便十来日也可到；若论我走，一日也好走五十遭，还见日色；若论师父走，莫想，莫想！”唐僧道：“悟空，你说得几时方可到？”行者道：“你自小时走到老，老了再小，老小千番也还难；只要你见性志诚，念念回首处，即是灵山。”沙僧道：“师兄，此间虽不是雷音，观此景致，必有个好人居止。”行者道：“此言却当。这里决无邪祟，一定是个圣僧、仙辈之乡，我们游玩慢行。”不题。\n却说这座山名唤万寿山，山中有一座观，名唤五庄观；观里有一尊仙，道号镇元子，混名“与世同君”。那观里出一般异宝，乃是混沌初分，鸿蒙始判，天地未开之际，产成这颗灵根。盖天下四大部洲，惟西牛贺洲五庄观出此，唤名“草还丹”，又名“人参果”。三千年一开花，三千年一结果，再三千年才得熟，短头一万年方得吃 (87) 。似这万年，只结得三十个果子。果子的模样，就如三朝未满的小孩相似 (88) ，四肢俱全，五官咸备。人若有缘，得那果子闻了一闻，就活三百六十岁，吃一个，就活四万七千年。"}]}
{"conversation": [{"input": "", "output": "当日镇元大仙得元始天尊的简帖 (89) ，邀他到上清天上弥罗宫中听讲“混元道果” (90) 。大仙门下出的散仙，也不计其数，见如今还有四十八个徒弟，都是得道的全真 (91) 。当日带领四十六个上界去听讲，留下两个绝小的看家：一个唤做清风，一个唤做明月。清风只有一千三百二十岁，明月才交一千二百岁。镇元子吩咐二童道：“不可违了大天尊的简帖，要往弥罗宫听讲，你两个在家仔细。不日有一个故人从此经过，却莫怠慢了他，可将我人参果打两个与他吃，权表旧日之情。”二童道：“师父的故人是谁？望说与弟子，好接待。”大仙道：“他是东土大唐驾下的圣僧，道号三藏，今往西天拜佛求经的和尚。”二童笑道：“孔子云：‘道不同，不相为谋。’我等是太乙玄门 (92) ，怎么与那和尚做甚相识！”大仙道：“你那里得知。那和尚乃金蝉子转生，西方圣老如来佛第二个徒弟。五百年前，我与他在‘兰盆会’上相识。他曾亲手传茶，佛子敬我，故此是为故人也。”二仙童闻言，谨遵师命。那大仙临行，又叮咛嘱咐道：“我那果子有数，只许与他两个，不得多费。”清风道：“开园时，大众共吃了两个，还有二十八个在树，不敢多费。”大仙道：“唐三藏虽是故人，须要防备他手下人罗唣，不可惊动他知。”二童领命讫，那大仙承众徒弟飞升，径朝天界。\n却说唐僧四众，在山游玩，忽抬头，见那松篁一簇，楼阁数层。唐僧道：“悟空，你看那里是甚么去处？”行者看了道：“那所在不是观宇，定是寺院。我们走动些，到那厢方知端的。”不一时，来于门首观看，见那：\n松坡冷淡，竹径清幽。往来白鹤送浮云，上下猿猴时献果。那门前池宽树影长，石裂苔花破。宫殿森罗紫极高 (93) ，楼台缥缈丹霞堕。真个是福地灵区，蓬莱云洞。清虚人事少，寂静道心生。青鸟每传王母信 (94) ，紫鸾常寄老君经 (95) 。看不尽那巍巍道德之风，果然漠漠神仙之宅。\n三藏离鞍下马，又见那山门左边有一通碑，碑上有十个大字，乃是“万寿山福地，五庄观洞天。”长老道：“徒弟，真个是一座观宇。”沙僧道：“师父，观此景鲜明，观里必有好人居住。我们进去看看，若行满东回，此间也是一景。”行者道：“说得好。”遂都一齐进去。又见那二门上有一对春联：\n长生不老神仙府，与天同寿道人家。\n行者笑道：“这道士说大话唬人。我老孙五百年前大阉天宫时，在那太上老君门首，也不曾见有此话说。”八戒道：“且莫管他，进去！进去！或者这道士有些德行，未可知也。”"}]}
{"conversation": [{"input": "", "output": "及至二层门里，只见那里面急急忙忙，走出两个小童儿来。看他怎生打扮：\n骨清神爽容颜丽，顶结丫髻短发鬅 (96) 。\n道服自然襟绕雾，羽衣偏是袖飘风。\n环绦紧束龙头结，芒履轻缠蚕口绒 (97) 。\n丰采异常非俗辈，正是那清风明月二仙童。\n那童子控背躬身，出来迎接道：“老师父，失迎，请坐。”长老欢喜，遂与二童子上了正殿观看。原来是向南的五间大殿，都是上明下暗的雕花格子 (98) 。那仙童推开格子，请唐僧入殿，只见那壁中间挂着五彩装成的“天地”二大字，设一张朱红雕漆的香几，几上有一副黄金炉瓶，炉边有方便整香。唐僧上前，以左手撚香注炉，三匝礼拜。拜毕，回头道：“仙童，你五庄观真是西方仙界，何不供养三清、四帝、罗天诸宰。只将‘天地’二字侍奉香火？”童子笑道：“不瞒老师说，这两个字，上头的，礼上还当；下边的，还受不得我们的香火，是家师父谄佞出来的 (99) 。”三藏道：“何为谄佞？”童子道：“三清是家师的朋友，四帝是家师的故人；九曜是家师的晚辈，元辰是家师的下宾。”\n那行者闻言，就笑得打跌。八戒道：“哥呵，你笑怎的？”行者道：“只讲老孙会捣鬼，原来这道童会捆风 (100) ！”三藏道：“令师何在？”童子道：“家师元始天尊降简请到上清天弥罗宫听讲‘混元道果’去了，不在家。”行者闻言，忍不住喝了一声道：“这个臊道童！人也不认得，你在那个面前捣鬼，扯甚么空心架子！那弥罗宫有谁是太乙天仙？请你这泼牛蹄子去讲甚么！”三藏见他发怒，恐怕那童子回言，斗起祸来。便道：“悟空，且休争竞。我们既进来就出去，显得没了方情 (101) 。常言道：‘鹭鸶不吃鹭鸶肉。’他师既是不在，搅扰他做甚？你去山门前放马，沙僧看守行李，教八戒解包袱，取些米粮，借他锅灶，做顿饭吃。待临行送他几文柴钱，便罢了。各依执事，让我在此歇息歇息，饭毕就行。”他三人果各依执事而去。"}]}
{"conversation": [{"input": "", "output": "那明月、清风，暗自夸称不尽道：“好和尚！真个是西方爱圣临凡，真元不昧。师父命我们接待唐僧，将人参果与他吃，以表故旧之情，又教防着他手下人罗唣。果然那三个嘴脸凶顽，性情粗糙。幸得就把他们调开了，若在边前，却不与他人参果见面？”清风道：“兄弟，还不知那和尚可是师父的故人，问他一问看，莫要错了。”二童子又上前道：“启问老师可是大唐往西天取经的唐三藏？”长老回礼道：“贫僧就是，仙童为何知我贱名？”童子道：“我师临行，曾吩咐教弟子远接。不期车驾来促，有失迎迓。老师请坐，待弟子办茶来奉。”三藏道：“不敢。”那明月急转本房，取一杯香茶，献与长老。茶毕，清风道：“兄弟，不可违了师命，我和你去取果子来。”\n二童别了三藏，同到房中，一个拿了金击子，一个拿了丹盘，又多将丝帕垫着盘底，径到人参园内。那清风爬上树去，使金击子敲果；明月在树下，以丹盘等接。须臾，敲下两个果来，接在盘中，径至前殿奉献道：“唐师父，我五庄观土僻山荒，无物可奉，土仪素果二枚，权为解渴。”那长老见了，战战兢兢，远离三尺道：“善哉！善哉！今岁倒也年丰时稔，怎么这观里作荒吃人？这个是三朝未满的孩童，如何与我解渴？”清风暗道：“这和尚在那口舌场中，是非海里，弄得眼肉胎凡，不识我仙家异宝。”明月上前道：“老师，此物叫做‘人参果’，吃一个儿不妨。”三藏道：“胡说，胡说！他那父母怀胎，不知受了多少苦楚方生下。未及三日，怎么就把他拿来当果子？”清风道：“实是树上结的。”长老道：“乱谈，乱谈！树上又会结出人来？拿过去，不当人子！”那两个童儿，见千推万阻不吃，只得拿着盘子，转回本房。那果子却也跷蹊，久放不得；若放多时，即僵了，不中吃。二人到于房中，一家一个，坐在床边上，只情吃起。"}]}
{"conversation": [{"input": "", "output": "噫！原来有这般事哩！他那道房，与那厨房紧紧的间壁。这边悄悄的言语，那边即便听见。八戒正在厨房里做饭，先前听见说，取金击子，拿丹盘，他已在心；又听见他说，唐僧不认得是人参果，即拿在房里自吃，口里忍不住流涎道：“怎得一个儿尝新！”自家身子又狼犺，不能够得动，只等行者来，与他计较。他在那锅门前更无心烧火，不时的伸头探脑，出来观看。不多时，行者牵将马来，拴在槐树上，径往后走。那呆子用手乱招道：“这里来！这里来！”行者转身，到于厨房门首，道：“呆子，你嚷甚的？想是饭不够吃。且让老和尚吃饱，我们前边大人家，再化吃去罢。”八戒道：“你进来，不是饭少。这观里有一件宝贝，你可晓得？”行者道：“甚么宝贝？”八戒笑道：“说与你，你不曾见；拿与你，你不认得。”行者道：“这呆子笑话我老孙。老孙五百年前，因访仙道时，也曾云游在海角天涯，那般儿不曾见？”八戒道：“哥呵，人参果你曾见么？”行者惊道：“这个真不曾见。但只常闻得人说，人参果乃是草还丹，人吃了极能延寿。如今那里有得？”八戒道：“他这里有。那童子拿两个与师父吃，那老和尚不认得，道是三朝未满的孩儿，不曾敢吃。那童子老大惫懒，师父既不吃，便该让我们，他就瞒着我们，才自在这隔壁房里，一家一个，啯啅啯啅的吃了出去，就急得我口里水泱。怎么得一个儿尝新？我想你有些溜撒 (102) ，去他那园子里偷几个来尝尝如何？”行者道：“这个容易。老孙去，手到擒来。”急抽身，往前就走。八戒一把扯住道：“哥呵，我听得他在这房里说，要拿甚么金击子去打哩。须是干得停当，不可走露风声。”行者道：“我晓得，我晓得。”\n那大圣使一个隐身法，闪进道房看时，原来那两个道童，吃了果子，上殿与唐僧说话，不在房里。行者四下里观看，看有甚么金击子，但只见窗棂上挂着一条赤金：有二尺长短，有指头粗细；底下是一个蒜疙疸的头子，上边有眼，系着一根绿绒绳儿。他道：“想必就是此物叫做金击子。”他却取下来，出了道房，径入后边去，推开两扇门，抬头观看，呀！却是一座花园。但见："}]}
{"conversation": [{"input": "", "output": "朱栏宝槛，曲砌峰山。奇花与丽日争妍，翠竹共青天斗碧。流杯亭外 (103) ，一弯绿柳似拖烟；赏月台前，数簇乔松如泼靛。红拂拂锦巢榴，绿依依绣墩草。青茸茸碧砂兰，攸荡荡临溪水。丹桂映金井梧桐，锦槐傍朱栏玉砌。有或红或白千叶桃，有或香或黄九秋菊。荼 架映着牡丹亭，木槿台相连芍药圃。看不尽傲霜君子竹 (104) ，欺雪大夫松 (105) 。更有那鹤庄鹿宅，方沼圆池；泉流碎玉，地萼堆金。朔风触绽梅花白，春来点破海棠红。诚所谓人间第一仙景，西方魁首花丛。\n那行者观看不尽，又见一层门，推开看处，却是一座菜园：\n布种四时蔬菜，菠芹莙薘姜苔 (106) 。\n笋 瓜瓠茭白，葱蒜芫荽韭薤。\n窝蕖童蒿苦 ，葫芦茄子须栽。\n蔓菁萝卜羊头埋，红苋青菘紫芥。\n行者笑道：“他也是个自种自吃的道士。”走过菜园，又见一层门。推开看处，呀！只见那正中间有根大树，真个是青枝馥郁，绿叶阴森，那叶儿却似芭蕉模样，直上去有千尺馀高，根下有七八丈围圆。那行者倚在树下，往上一看，只见向南的枝上，露出一个人参果，真个像孩儿一般。原来尾间上是个扢蒂，看他丁在枝头，手脚乱动，点头幌脑，风过处似乎有声。行者欢喜不尽，暗自夸称道：“好东西呀！果然罕见，果然罕见。”他倚着树，飕的一声，撺将上去。那猴子原来第一会爬树偷果子。他把金击子敲了一下，那果子扑的落将下来。他也随跳下来跟寻，寂然不见；四下里草中找寻，更无踪影。行者道：“跷蹊！跷蹊！想是有脚的会走，就走也跳不出墙去。我知道了，想是花园中土地不许老孙偷他果子，他收了去也。”\n他就捻着诀，念一口“唵”宇咒，拘得那花园土地前来，对行者施礼道：“大圣，呼唤小神，有何吩咐？”行者道：“你不知老孙是盖天下有名的贼头。我当年偷蟠桃、盗御酒、窃灵丹，也不曾有人敢与我分用。怎么今日偷他一个果子，你就抽了我的头分去了 (107) ！这果子是树上结的，空中过鸟也该有分，老孙就吃他一个，有何大害？怎么刚打下来，你就捞了去？”土地道：“大圣，错怪了小神也。这宝贝乃是地仙之物，小神是个鬼仙，怎么敢拿去？只是闻也无福闻闻。”行者道：“你既不曾拿去，如何打下来就不见了？”土地道：“大圣只知这宝贝延寿，更不知他的出处哩。”"}]}
{"conversation": [{"input": "", "output": "行者道：“有甚出处？”土地道：“这宝贝三千年一开花，三千年一结果，再三千年方得成熟。短头一万年，只结得三十个。有缘的，闻一闻，就活三百六十岁；吃一个，就活四万七千年。却是只与五行相畏。”行者道：“怎么与五行相畏？”土地道：“这果子遇金而落，遇木而枯，遇水而化，遇火而焦，遇土而人。敲时必用金器，方得下来。打下来，却将盘儿用丝帕衬垫方可；若受些木器，就枯了，就吃也不得延寿。吃他须用磁器，清水化开食用，遇火即焦而无用。遇土而入者，大圣方才打落地上，他即钻下土去了。这个土有四万七千年，就是钢钻钻他也钻不动些须，比生铁也还硬三四分。人若吃了，所以长生。大圣不信时，可把这地下打打儿看。”行者即掣金箍棒，筑了一下，响一声，迸起棒来，土上更无痕迹。行者道：“果然，果然。我这棍，打石头如粉碎，撞生铁也有痕。怎么这一下打不伤些儿？这等说，我却错怪了你了，你回去罢。”那土地即回本庙去讫。\n大圣却有算计：爬上树，一只手使击子，一只手将绵布直裰的襟儿扯起来做个兜子等住，他却串枝分叶，敲了三个果，兜在襟中。跳下树，一直前来，径到厨房里去。那八戒笑道：“哥哥，可有么？”行者道：“这不是？老孙的手到擒来。这个果子，也莫背了沙僧，可叫他一声。”八戒即招手叫道：“悟净，你来。”那沙僧撇下行李，跑进厨房道：“哥哥，叫我怎的？”行者放开衣兜道：“兄弟，你看这个是甚的东西？”沙僧见了道：“是人参果。”行者道：“好呵！你倒认得。你曾在那里吃过的？”沙僧道：“小弟虽不曾吃，但旧时做卷帘大将，扶侍鸾舆赴蟠桃宴，尝见海外诸仙将此果与王母上寿。见便曾见，却未曾吃。哥哥，可与我些儿尝尝？”行者道：“不消讲，兄弟们一家一个。”\n他三人将三个果各各受用。那八戒食肠大，口又大，一则是听见童子吃时，便觉馋虫拱动，却才见了果子，拿过来张开口，毂辘的吞咽下肚，却白着眼胡赖，向行者、沙僧道：“你两个吃的是甚么？”沙僧道：“人参果。”八戒道：“甚么味道？”行者道：“悟净，不要睬他。你倒先吃了，又来问谁？”八戒道：“哥哥，吃的忙了些，不像你们细嚼细咽，尝出些滋味。我也不知有核无核，就吞下去了。哥呵，为人为彻。你轻调动我这馋虫，再去弄个儿来，老猪细细的吃吃。”行者道：“兄弟，你好不知止足！这个东西，比不得那米食面食，撞着尽饱。像这一万年只结得三十个，我们吃他这一个，也是大有缘法，不等小可。罢，罢，罢！够了！”他欠起身来，把一个金击子，瞒窗眼儿 (108) ，丢进他道房里，竟不睬他。"}]}
{"conversation": [{"input": "", "output": "那呆子只管絮絮叨叨的唧哝，不期那两个道童复进房来取茶去献，只听得八戒还嚷甚么“人参果吃得不快活，再得一个儿吃吃才好。”清风听见，心疑道：“明月，你听那长嘴和尚讲‘人参果还要个吃吃’。师父别时叮咛，教防他手下人罗唣，莫敢是他偷了我们宝贝么？”明月回头道：“哥耶，不好了，不好了！金击子如何落在地下？我们去园里看看来。”他两个急急忙忙的走去，只见花园开了。清风道：“这门是我关的，如何开了？”又急转过花园，只见菜园门也开了。忙入人参园里，倚在树下，望上查数，颠倒来往，只得二十二个。明月道：“你可会算账？”清风道：“我会，你说将来。”明月道：“果子原是三十个。师父开园分吃了两个，还有二十八个；适才打两个与唐僧吃，还有二十六个；如今止剩得二十二个，却不少了四个？不消讲，不消讲，是那伙恶人偷了，我们只骂唐僧去来。”\n两个出了园门，径来殿上，指着唐僧，秃前秃后，秽语污言，不绝口的乱骂；贼头鼠脑，臭短臊长，没好气的胡嚷。唐僧听不过道：“仙童啊，你闹的是甚么？消停些儿，有话慢说不妨，不要胡说散道的。”清风说：“你的耳聋？我是蛮话，你不省得？你偷吃了人参果，怎么不容我说？”唐僧道：“人参果怎么模样？”明月道：“才拿来与你吃，你说像孩童的不是？”唐僧道：“阿弥陀佛！那东西一见，我就心惊胆战，还敢偷他吃哩！就是害了馋痞 (109) ，也不敢干这贼事，不要错怪了人。”清风道：“你虽不曾吃，还有手下人要偷吃的哩。”三藏道：“这等也说得是，你且莫嚷，等我问他们看，果若是偷了，教他赔你。”明月道：“赔呀！就有钱那里去买！”三藏道：“纵有钱没处买呵，常言道：‘仁义值千金。’教他陪你个礼，便罢了。——也还不知是他不是他哩。”明月道：“怎的不是他？他那里分不均，还在那里嚷哩。”三藏叫声：“徒弟，且都来。”沙僧听见道：“不好了！决撒了 (110) ！老师父叫我们，小道童胡厮骂，不是旧话儿走了风，却是甚的？”行者道：“活羞杀人！这个不过是饮食之类，若说出来，就是我们偷嘴了，只是莫认。”八戒道：“正是，正是，昧了罢。”他三人只得出了厨房，走上殿去。\n咦！毕竟不知怎么与他抵赖，且听下回分解。\n第二十五回　镇元仙赶捉取经僧 孙行者大闹五庄观"}]}
{"conversation": [{"input": "", "output": "咦！毕竟不知怎么与他抵赖，且听下回分解。\n第二十五回　镇元仙赶捉取经僧 孙行者大闹五庄观\n却说他兄弟三众到了殿上，对师父道：“饭将熟了，叫我们怎的？”三藏道：“徒弟，不是问饭。他这观里有甚么人参果，似孩子一般的东西，你们是那一个偷他的吃了？”八戒道：“我老实，不晓得，不曾见。”清风道：“笑的就是他，笑的就是他！”行者喝道：“我老孙生的是这个笑容儿，莫成为你不见了甚么果子，就不容我笑？”三藏道：“徒弟息怒。我们是出家人，休打诳语，莫吃昧心食。果然吃了他的，陪他个礼罢，何苦这般抵赖？”行者见师父说得有理，他就实说道：“师父，不干我事。是八戒隔壁听见那两个道童吃甚么人参果，他想一个儿尝新，着老孙去打了三个，我兄弟各人吃了一个。如今吃也吃了，待要怎么？”明月道：“偷了我四个，这和尚还说不是贼哩！”八戒道：“阿弥陀佛！既是偷了四个，怎么只拿出三个来分，预先就打起一个偏手 (111) ？”那呆子倒转胡嚷。\n二仙童问得是实，越加骂毁。就恨得个大圣钢牙咬响，火眼睁圆，把条金箍棒揝了又揝，忍了又忍道：“这童子，只说当面打人也罢，受他些气儿，等我送他一个绝后计，教他大家都吃不成！”好行者，把脑后的毫毛拔了一根，吹口仙气，叫“变！”变做个假行者，跟定唐僧，陪着悟能、悟净，忍受着道童嚷骂。他的真身，出一个神，纵云头跳将起去，径到人参园里，掣金箍棒往树上乒乓一下，又使个推山移岭的神力，把树一推推倒。可怜叶落枒开根出土，道人断绝草还丹！那大圣推倒树，却在枝儿上寻果子，那里得有半个。原来这宝贝遇金而落，他的棒刃头却是金裹之物，况铁又是五金之类，所以敲着就振下来；既下来，又遇土而入，因此上边再没一个果子。他道：“好，好，好！大家散火！”他收了铁棒，径往前来，把毫毛一抖，收上身来。那些人肉眼凡胎，看不明白。\n却说那仙童骂够多时，清风道：“明月，这些和尚也受得气哩，我们就像骂鸡一般，骂了这半会，他通没个招声。想必他不曾偷吃，倘或树高叶密，数得不明，不要诳骂了他。我和你再去查查。”明月道：“也说得是。”他两个果又到园中，只见那树倒枒开果无叶落。唬得清风脚软跌根头，明月腰酥打骸垢 (112) 。那两个魂飞魄散。有诗为证。诗曰：\n三藏西临万寿山，悟空断送草还丹。\n枒开叶落仙根露，明月清风心胆寒。"}]}
{"conversation": [{"input": "", "output": "三藏西临万寿山，悟空断送草还丹。\n枒开叶落仙根露，明月清风心胆寒。\n他两个倒在尘埃，语言颠倒，只叫“怎的好！怎的好！害了我五庄观里的丹头，断绝我仙家的苗裔！师父来家，我两个怎的回话？”明月道：“师兄莫嚷。我们且整了衣冠，莫要惊张了这几个和尚。这个没有别人，定是那个毛脸雷公嘴的那厮，他来出神弄法，坏了我们的宝贝。若是与他分说，那厮毕竟抵赖，定要与他相争，争起来，就要交手相打，你想我们两个，怎么敌得过他四个？且不如去哄他一哄，只说果子不少，我们错数了，转与他陪个不是。他们的饭已熟了，等他吃饭时，再贴他些儿小菜。他一家拿着一个碗，你却站在门左，我却站在门右，扑的把门关倒，把锁锁住，将这几层门都锁了，不要放他。待师父来家，凭他怎的处置。他又是师父的故人，饶了他，也是师父的人情；不饶他，我们也拿住个贼在，庶几可以免我等之罪。”清风闻言道：“有理！有理！”\n他两个强打精神，勉生欢喜，从后园中径来殿上，对唐僧控背躬身道：“师父，适间言语粗俗，多有冲撞，莫怪，莫怪。”三藏问道：“怎么说？”清风道：“果子不少，只因树高叶密，不曾看得明白。才然又去查查，还是原数。”那八戒就趁脚儿跷道 (113) ：“你这个童儿，年幼不知事体，就来乱骂，白口咀咒，枉赖了我们也，不当人子！”行者心上明白，口里不言，心中暗想道：“是谎，是谎。果子已了了帐，怎的说这般话？……想必有起死回生之法？”三藏道：“既如此，盛将饭来，我们吃了去罢。”\n那八戒便去盛饭，沙僧安放桌椅。二童忙取小菜，却是些酱瓜、酱茄、糟萝卜、醋豆角、腌窝蕖、绰芥菜，共排了七八碟儿，与师徒们吃饭；又提一壶好茶，两个茶锺，伺候左右。那师徒四众，却才拿起碗来，这童儿一\n边一个，扑的把门关上，插上一把两 铜锁。八戒笑道：“这童子差了。你这里风俗不好，却怎的关了门里吃饭？”明月道：“正是，正是，好歹吃了饭儿开门。”清风骂道：“我把你这个害馋痨、偷嘴的秃贼！你偷吃了我的仙果，已该一个擅食田园瓜果之罪，却又把我的仙树推倒，坏了我五庄观里仙根，你还要说嘴哩！若能够到得西方参佛面，只除是转背摇车再托生！”三藏闻言，丢下饭碗，把个石头放在心上。那童子将那前山门、二山门，通都上了锁。却又来正殿门首，恶语恶言，贼前贼后，只骂到天色将晚，才去吃饭。饭毕，归房去了。"}]}
{"conversation": [{"input": "", "output": "唐僧埋怨行者道：“你这个猴头，番番撞祸！你偷吃了他的果子，就受他些气儿，让他骂几句便也罢了，怎么又推倒他的树！若论这般情由，告起状来，就是你老子做官，也说不通。”行者道：“师父莫闹。那童儿都睡去了，只等他睡着了，我们连夜起身。”沙僧道：“哥呵，几层门都上了锁，闭得甚紧，如何走么！”行者笑道：“莫管，莫管。老孙自有法儿。”八戒道：“愁你没有法儿哩！你一变，变甚么虫蛭儿，瞒格子眼里就飞将出去，只苦了我们不会变的，便在此顶缸受罪哩 (114) ！”唐僧道：“他若干出这个勾当，不同你我出去呵，我就念起旧话经儿，他却怎生消受！”八戒闻言，又愁又笑道：“师父，你说的那里话？我只听得佛教中有卷《楞严经》、《法华经》、《孔雀经》、《观音经》、《金刚经》，不曾听见个甚那‘旧话儿经’啊。”行者道：“兄弟，你不知道。我顶上戴的这个箍儿，是观音菩萨赐与我师父的。师父哄我戴了，就如生根的一般，莫想拿得下来，叫做《紧箍儿咒》，又叫做《紧箍儿经》。他说‘旧话儿经’，即此是也。但若念动，我就头疼，故有这个法儿难我。师父，你莫念，我决不负你，管情大家一齐出去。”\n说话后，都已天昏，不觉东方月上。行者道：“此时万籁无声，冰轮明显，正好走了去罢。”八戒道：“哥呵，不要捣鬼。门俱锁闭，往那里走？”行者道：“你看手段！”好行者，把金箍棒捻在手中，使一个“解锁法”，往\n门上一指，只听得突 的一声响，几层门双 俱落，唿喇的开了门扇。八戒笑道：“好本事！就是叫小炉儿匠使掭子，便也不像这等爽利。”行者道：“这个门儿，有甚稀罕！就是南天门，指一指也开了。”却请师父出了门，上了马，八戒挑着担，沙僧拢着马，径投西路而去。行者道：“你们且慢行，等老孙去照顾那两个童儿睡一个月。”三藏道：“徒弟，不可伤他性命，不然，又一个得财伤人的罪了。”行者道：“我晓得。”行者复进去，来到那童儿睡的房门外。他腰里有带的瞌睡虫儿，原来在东天门与增长天王猜枚耍子赢的 (115) 。他摸出两个来，瞒窗眼儿弹将进去，径奔到那童子脸上，鼾鼾沉睡，再莫想得醒。他才拽开云步，赶上唐僧，顺大路一直西奔。这一夜马不停蹄，只行到天晓。三藏道：“这个猴头弄杀我也！你因为嘴，带累我一夜无眠！”行者道：“不要只管埋怨。天色明了，你且在这路旁边树林中将就歇歇，养养精神再走。”那长老只得下马，倚松根权作禅床坐下。沙僧歇了担子打盹。八戒枕着石睡觉。孙大圣偏有心肠，你看他跳树扳枝顽耍。四众歇息不题。"}]}
{"conversation": [{"input": "", "output": "却说那大仙自元始宫散会，领众小仙出离兜率，径下瑶天坠祥云，早来到万寿山五庄观门首。看时，只见观门大开，地上干净。大仙道：“清风、明月，却也中用。常时节，日高三丈腰也不伸。今日我们不在，他倒肯起早，开门扫地。”众小仙俱悦。行至殿上，香火全无，人踪俱寂，那里有明月、清风。众仙道：“他两个想是因我们不在，拐了东西走了。”大仙道：“岂有此理！修仙的人，敢有这般坏心的事！想是昨晚忘却关门，就去睡了，今早还未醒哩。”众仙到他房门首看处，真个关着房门，鼾鼾沉睡。这外边打门乱叫，那里叫得醒来。众仙撬开门板，着头扯下床来，也只是不醒。大仙笑道：“好仙童啊！成仙的人，神满再不思睡，却怎么这般困倦？莫不是有人做弄了他也？快取水来。”一童急取水半盏递与大仙。大仙念动咒语，噀一口水，喷在脸上，随即解了睡魔。\n二人方醒，忽睁睛，抹抹脸，抬头观看，认得是与世同君和仙兄等众，慌得那清风顿首，明月叩头道：“师父啊！你的故人，原是东来的和尚，——一伙强盗，十分凶狠！”大仙笑道：“莫惊恐，慢慢的说来。”清风道：“师父啊，当日别后不久，果有个东土唐僧，一行有四个和尚，连马五口。弟子不敢违了师命，问及来因，将人参果取了两个奉上。那长老俗眼愚心，不识我们仙家的宝贝，他说是三朝未满的孩童，再三不吃，是弟子各吃了一个。不期他那手下有三个徒弟，有一个姓孙的，名悟空行者，先偷四个果子吃了。是弟子们向伊理说，实实的言语了几句，他却不容，暗自里弄了个出神的手段。苦啊！……”二童子说到此处，止不住腮边泪落。众仙道：“那和尚打你来？”明月道：“不曾打，只是把我们人参树打倒了。”大仙闻言，更不恼怒，道：“莫哭！莫哭！你不知那姓孙的，也是个太乙散仙，也曾大闹天宫，神通广大。既然打倒了宝树，你可认得那些和尚？”清风道：“都认得。”大仙道：“既认得，都跟我来。众徒弟们，都收拾下刑具，等我回来打他。”\n众仙领命。大仙与明月、清风纵起祥光，来赶三藏。顷刻间就有千里之遥。大仙在云端里平西观看，不见唐僧；及转头向东看时，倒多赶了九百馀里。原来那长老一夜马不停蹄，只行了一百二十里路。大仙的云头一纵，赶过了九百馀里。仙童道：“师父，那路旁树下坐的是唐僧。”大仙道：“我已见了。你两个回去安排下绳索，等我自家拿他。”清风先回不题。\n那大仙按落云头，摇身一变，变作个行脚全真。你道他怎生模样："}]}
{"conversation": [{"input": "", "output": "那大仙按落云头，摇身一变，变作个行脚全真。你道他怎生模样：\n穿一领百衲袍，系一条吕公绦 (116) 。手摇麈尾 (117) ，渔鼓轻敲 (118) 。三耳草鞋登脚下，九阳巾子把头包 (119) 。飘飘风满袖，口唱《月儿高》 (120) 。\n径直来到树下，对唐僧高叫道：“长老，贫道起手了。”那长老忙忙答礼道：“失瞻，失瞻！”大仙问：“长老是那方来的？为何在途中打坐？”三藏道：“贫僧乃东土大唐差往西天取经者，路过此间，权为一歇。”大仙佯讶道：“长老东来，可曾在荒山经过？”长老道：“不知仙官是何宝山？”大仙道：“万寿山五庄观，便是贫道栖止处。”\n行者闻言，他心中有物的人，忙答道：“不曾，不曾。我们是打上路来的。”那大仙指定笑道：“我把你这个泼猴！你瞒谁哩？你倒在我观里，把我人参果树打倒，你连夜走在此间，还不招认，遮饰甚么？不要走！趁早去还我树来。”那行者闻言心中恼怒，掣铁棒不容分说，望大仙劈头就打。大仙侧身躲过，踏祥光径到空中。行者也腾云，急赶上去。大仙在半空现了本相，你看他怎生打扮：\n头戴紫金冠，无忧鹤氅穿。履鞋登足下，丝带束腰间。体如童子貌，面似美人颜。三须飘颔下，鸦翎叠鬓边。相迎行者无兵器，止将玉麈手中撚。\n那行者没高没低的，棍子乱打。大仙把玉麈左遮右挡，奈了他两三回合，使一个“袖里乾坤”的手段，在云端里把袍袖迎风轻轻的一展，刷地前来，把四僧连马一袖子笼住。八戒道：“不好了！我们都装在褡裢里了 (121) ！”行者道：“呆子，不是褡裢，我们被他笼在衣袖中哩。”八戒道：“这个不打紧，等我一顿钉钯，筑他个窟窿，脱将下去，只说他不小心，笼不牢吊的了罢。”那呆子使钯乱筑，那里筑得动，手捻着虽然是个软的，筑起来就比铁还硬。\n那大仙转祥云，径落五庄观坐下，叫徒弟拿绳来。众小仙一一伺候。你看他从袖子里，却像撮傀儡一般，把唐僧拿出，缚在正殿檐柱上；又拿出他三个，每一根柱绑了一个。将马也拿出拴在庭下，与他些草料，行李抛在廊下。又道：“徒弟，这和尚是出家人，不可用刀枪，不可加铁钺，且与我取出皮鞭来，打他一顿，与我人参果出气！”众仙即忙取出一条鞭，——不是甚么牛皮、羊皮、麂皮、犊皮的，原来是龙皮做的七星鞭，着水浸在那里。令一个有力量的小仙，把鞭执定道：“师父，先打那个？”大仙道：“唐三藏做大不尊，先打他。”"}]}
{"conversation": [{"input": "", "output": "行者闻言，心中暗道：“我那老和尚不禁打。假若一顿鞭打坏了啊，却不是我造的业？”他忍不住开言道：“先生差了。偷果子是我，吃果子是我，推倒树也是我，怎么不先打我，打他做甚？”大仙笑道：“这泼猴倒言语膂烈 (122) ，这等便先打他。”小仙问：“打多少？”大仙道：“照依果数，打三十鞭。”那小仙轮鞭就打。行者恐仙家法大，睁圆眼瞅定，看他打那里。原来打腿，行者就把腰扭一扭，叫声“变！”变作两条熟铁腿，看他怎么打。那小仙一下一下的打了三十，天早向午了。大仙又吩咐道：“还该打三藏训教不严，纵放顽徒撒泼。”那仙又轮鞭来打。行者道：“先生又差了。偷果子时，我师父不知，他在殿上与你二童讲话，是我兄弟们做的勾当。纵是有教训不严之罪，我为弟子的，也当替打，再打我罢。”大仙笑道：“这泼猴，虽是狡猾奸顽，却倒也有些孝意。既这等，还打他罢。”小仙又打了三十。行者低头看看，两只腿似明镜一般，通打亮了，更不知些疼痒。此时天色将晚，大仙道：“且把鞭子浸在水里，待明朝再拷打他。”小仙且收鞭去浸，各各归房。晚斋已毕，尽皆安寝不题。\n那长老泪眼双垂，怨他三个徒弟道：“你等闯出祸来，却带累我在此受罪，这是怎的起？”行者道：“且休报怨，打便先打我。你又不曾吃打，倒转嗟呀怎的？”唐僧道：“虽然不曾打，却也绑得身上疼哩。”沙僧道：“师父，还有陪绑的在这里哩。”行者道：“都莫要嚷，再停会儿走路。”八戒道：“哥哥又弄虚头了。这里麻绳喷水，紧紧的绑着，还比关在殿上，被你使解锁法搠开门走哩！”行者道：“不是夸口说，那怕他三股的麻绳喷上了水，就是碗粗的棕缆，也只好当秋风！”正话处，早已万籁无声，正是天街人静。好行者，把身子小一小，脱下索来道：“师父去呀！”沙僧慌了道：“哥哥，也救我们一救！”行者道：“悄言，悄言！”他却解了三藏，放下八戒、沙僧，整束了偏衫，扣背了马匹，廊下拿了行李，一齐出了观门。又教八戒：“你去把那崖边柳树伐四颗来。”八戒道：“要他怎的？”行者道：“有用处。快快取来。”"}]}
{"conversation": [{"input": "", "output": "那呆子有些夯力，走了去，一嘴一颗，就拱了四颗，一抱抱来。行者将枝梢折了，教兄弟二人复进去，将原绳照旧绑在柱上。那大圣念动咒语，咬破舌尖，将血喷在树上，叫“变！”一根变作长老，一根变作自身，那两根变作沙僧、八戒；都变得容貌一般，相貌皆同，问他也就说话，叫名也就答应。他两个却才放开步，赶上师父。这一夜依旧马不停蹄，躲离了五庄观，只走到天明，那长老在马上摇桩打盹。行者见了，叫道：“师父不济！出家人怎的这般辛苦？我老孙千夜不眠，也不晓得困倦。且下马来，莫教走路的人，看见笑你。权在山坡下藏风聚气处，歇歇再走。”\n不说他师徒在路暂住。且说那大仙天明起来，吃了早斋，出在殿上。教拿鞭来：“今日却该打唐三藏了。”那小仙轮着鞭，望唐僧道：“打你哩。”那柳树也应道：“打么。”乒乓打了三十。轮过鞭来，对八戒道：“打你哩。”那柳树也应道：“打么。”及打沙僧，也应道：“打么。”及打到行者，那行者在路，偶然打个寒噤道：“不好了！”三藏问道：“怎么说？”行者道：“我将四颗柳树变作我师徒四众。我只说他昨日打了我两顿，今日想不打了，却又打我的化身，所以我真身打噤。收了法罢。”那行者慌忙念咒收法。\n你看那些道童害怕，丢了皮鞭，报道：“师父呵，为头打的是大唐和尚，这一会打的都是柳树之根！”大仙闻言，呵呵冷笑，夸不尽道：“孙行者真是一个好猴王！曾闻他大闹天宫，布地网天罗，拿他不住，果有此理。你走了便也罢，却怎么绑些柳树在此冒名顶替？决莫饶他，赶去来！”那大仙说声赶，纵起云头，往西一望，只见那和尚挑包策马，正然走路。大仙低下云头，叫声“孙行者！往那里走？还我人参树来！”八戒听见道：“罢了，对头又来了！”行者道：“师父，且把善字儿包起，让我们使些凶恶，一发结果了他，脱身去罢。”唐僧闻官，战战兢兢，未曾答应，沙僧掣宝杖，八戒举钉钯，大圣使铁棒，一齐上前，把大仙围住在空中，乱打乱筑。这场恶斗，有诗为证。诗曰：\n悟空不识镇元仙，与世同君妙更玄。\n三件神兵施猛烈，一根麈尾自飘然。\n左遮右挡随来往，后架前迎任转旋。\n夜去朝来难脱体。淹留何日到西天！"}]}
{"conversation": [{"input": "", "output": "左遮右挡随来往，后架前迎任转旋。\n夜去朝来难脱体。淹留何日到西天！\n他兄弟三众，各举神兵一齐攻打，那大仙只把蝇帚儿演架。那里有半个时辰，他将袍袖一展，依然将四僧一马并行李，一袖笼去，返云头又到观里。众仙接着，仙师坐于殿上。却又在袖儿里一个个搬出，将唐僧绑在阶下矮槐树上；八戒、沙僧各绑在两边树上；将行者捆倒，行者道：“想是调问哩。”不一时，捆绑停当，教把长头布取十匹来。行者笑道：“八戒，这先生好意思，拿出布来与我们做中袖哩！减省些儿，做个一口钟罢了 (123) 。”那小仙将家机布搬将出来。大仙道：“把唐三藏、猪八戒、沙和尚都使布裹了！”众仙一齐上前裹了。行者笑道：“好，好，好！夹活儿就大殓了！”须臾，缠裹已毕。又教拿出漆来。众仙即忙取了些自收自晒的生熟漆，把他三个布裹漆漆了，浑身俱裹漆，上留着头脸在外。八戒道：“先生，上头倒不打紧，只是下面还留孔儿，我们好出恭。”那大仙又教把大锅抬出来。行者笑道：“八戒，造化！抬出锅来，想是煮饭我们吃哩。”八戒道：“也罢了，让我们吃些饭儿，做个饱死的鬼也好看。”众仙果抬出一口大锅支在阶下。大仙叫架起干柴，发起烈火，教：“把清油拗上一锅 (124) ，烧得滚了，将孙行者下油锅扎他一扎 (125) ，与我人参树报仇！”\n行者闻言，暗喜道：“正可老孙之意。这一向不曾洗澡，有些儿皮肤燥痒，好歹荡荡，足感盛情。”顷刻问，那油锅将滚。大圣却又留心：恐他仙法难参，油锅里难做手脚，急回头四顾，只见那台下东边是一座日规台 (126) ，西边是一个石狮子。行者将身一纵，滚到西边，咬破舌尖，把石狮子喷了一口，叫声“变！”变作他本身模样，也这般捆作一团；他却出了元神，起在云端里，低头看着道士。\n只见那小仙报道：“师父，油锅滚透了。”大仙教“把孙行者抬下去！”四个仙童抬不动；八个来，也抬不动；又加四个，也抬不动。众仙道：“这猴子恋土难移，小自小，倒也结实。”却教二十个小仙，扛将起来，往锅里一掼，烹的响了一声，溅起些滚油点子，把那小道士们脸上烫了几个燎浆大泡。只听得烧火的小童道：“锅漏了！锅漏了！”说不了，油漏得罄尽，锅底打破。原来是一个石狮子放在里面。大仙大怒道：“这个泼猴，着然无礼！教他当面做了手脚！你走了便罢，怎么又捣了我的灶？这泼猴枉自也拿他不住；就拿住他，也似抟砂弄汞，捉影捕风。罢，罢，罢！饶他去罢。且将唐三藏解下，另换新锅，把他扎一扎，与人参树报报仇罢。”那小仙真个动手，拆解布漆。"}]}
{"conversation": [{"input": "", "output": "行者在半空里听得明白。他想着：“师父不济，他若到了油锅里，一滚就死，二滚就焦，到三五滚，他就弄做个稀烂的和尚了。我还去救他一救。”好大圣，按落云头，上前叉手道：“莫要拆坏了布漆，我来下油锅了。”那大仙惊骂道：“你这猢猴！怎么弄手段捣了我的灶？”行者笑道：“你遇着我就该倒灶 (127) ，管我甚事？我才自也要领你些油汤油水之爱，但只是大小便急了，若在锅里开风 (128) ，恐怕污了你的熟油，不好调菜吃。如今大小便通干净了，才好下锅。不要扎我师父，还来扎我。”那大仙闻言，呵呵冷笑，走出殿来，一把扯住。\n毕竟不知有何话说，端的怎么脱身，且听下回分解。\n--------------------\n(1) 　须弥——即须弥山。须弥是梵语音译。此山原是印度神话中的山，后来被佛教借用，是佛教一个小世界的中心。周围有八座山，须弥山居其中，山顶是帝释天居住。在《西游记》中，灵吉菩萨住在须弥山。\n(2) 　对命——偿命。\n(3) 　显圣——即二郎神。参见第六回“观音赴会问原因小圣施威降大圣”。\n(4) 　播土扬尘崩岭坫——坫，原意是土台，可筑在廊庙内，用以放宴饮时的空酒杯等物件，或放置礼物等。寻常百姓家也会筑土台来放置杂物。这里是指山岭上平坦如台的地方。这句的意思是大风把山岭上比较平坦的地方都吹崩了，扬起漫天尘土。\n(5) 　争些——差一点儿，险些儿。\n(6) 　真武龟蛇——真武即真武大帝，也称“玄武”、“真武帝君”。他是道教的北方天神。道经中说，真武大帝披发黑衣，金甲玉带，仗剑怒目，足踏龟蛇，顶罩圆光，形象威猛。道经《元始天尊说北方真武妙经》说，真武神原为净乐国太子，后来得到真人传授无极上道，入太和山修道，功德圆满。玉帝让他统镇北方，并将太和山改名为武当山。明永乐年间加封真武帝君为“北极镇天真武玄天大帝”，并大规模修建武当山的宫观庙堂，在天柱峰建金殿，奉祀真武神像，神像旁塑有龟蛇二将。\n(7) 　梓潼骡子飘其韂——梓潼帝君即文昌帝君，道教掌管文章、学问、科举的神，座下驾白驴，有“天聋”、“地哑”二神童陪同。文昌帝君的生日在农历二月三日。四川梓潼县七曲山是文昌帝君发祥之地。韂(chàn)，即障泥，是垫在马鞍下，垂于两旁挡泥尘的马具。"}]}
{"conversation": [{"input": "", "output": "(8) 　鲁班——也作鲁般。是古代著名的能工巧匠，被木匠供奉为祖师。相传是春秋时鲁国人，姓公输，名般(或班)，因为他是鲁国人，所以称为“鲁班”。《孟子·离娄上》说：“离娄之明，公输子之巧，不以规矩，不成方圆。”又，《礼记·檀弓》曾记载鲁班想用巧技为公输若的母亲举办葬礼，被公肩假反对。关于他的故事，《墨子》中记载颇多，在卷五十《公输》章中，记载他为楚国造云梯的故事；在《鲁问》章中，又记载他为楚国造舟战之器的故事。\n(9) 　赵州石桥——原名“安济桥”。位在河北赵州，此桥建于隋朝，是我国著名石桥，今尚存。\n(10) 　闪电——闪电娘娘，又称“电母”、“金光圣母”。是道教司闪电的女神。其实原来是男神，称为“电父”，后来才演变成女神，变作雷公的妻子。她的形象是朱衣白裤，容貌端丽，双手各拿一面镜子。镜子闪闪发光，发出闪电。\n(11) 　苍头——男仆。\n(12) 　胡麻饭——胡麻，芝麻。因为刘晨、阮肇在天台山采药迷路，在溪边吃了胡麻饭，后来遇见仙女，过了一段神仙生活，所以胡麻饭被比喻神仙的食品。参见第二十回关于天台山的注解。\n(13) 　先生——旧时称卜卦算命的人为“先生”或“算命先生”。\n(14) 　明杖——瞎子用来探路的手杖。因为算命的先生多半是瞎子，所以八戒调笑悟空，叫他“先生”。\n(15) 　躲门户——躲避苛捐杂税而逃亡的人家。\n(16) 　点札——差遣。\n(17) 　漫门缝儿——沿着门缝儿。\n(18) 　李长庚——即太白金星，他俗名叫李长庚。\n(19) 　忏日里见鬼——请和尚、道士做佛事祭亡灵，叫“忏事”或“拜忏”。那一日叫“忏日”。迷信的说法，亡灵会回来享受祭奠，所以那一天容易见鬼。\n(20) 　大火西流——大火，星宿名，这个星西流，是到了秋季了。\n(21) 　真字——书法中一种字体。\n(22) 　弱水——古籍中常提到“弱水”，有弱水的地方，在绝域或仙界。如西王母处有弱水三千。形容弱水时则常说：鸿毛不浮，不可渡，本书所说“鹅毛浮不起，芦花定底沉”就是根据这种传说；或者又说有流沙覆盖，本书中这条河叫“流沙河”，也是根据这种传说。总之，弱水是水深流急不易渡过的河流。对于“弱水”，前面已经有注，不再细说。\n(23) 　榔杭——也作“榔糠”，笨重，不灵便。\n(24) 　盪——此字多义，这里的意思与“趟”同。\n(25) 　后把金公木母放——道教称汞为“木母”，称铅为“金公”。这里是说炼丹的过程。"}]}
{"conversation": [{"input": "", "output": "(25) 　后把金公木母放——道教称汞为“木母”，称铅为“金公”。这里是说炼丹的过程。\n(26) 　明堂、华池——道教认为两眉间为“天门”，入内一寸的地方叫“明堂”。华池，口中舌下部位。这句是炼内丹的一个过程。\n(27) 　重楼——道教称气管为重楼。\n(28) 　鲊(zhǎ)酱——鲊，腌鱼。鱼酱。\n(29) 　掐出水沫——是说自己嫩，一掐能掐出水来。\n(30) 　老走硝——动物的皮要制成皮革，就要用硝鞣制，使皮柔软。皮革使用的时间长了，又会变硬，变粗，叫做“走硝”。八戒是猪，说他皮老粗糙，像走了硝，他很不服气。\n(31) 　丧门——凶煞神。\n(32) 　梭罗派——参见第七回“双林”注。梭罗树，又称桫椤树、沙罗是梵语音译。传说佛祖在此树的树林中圆寂，所以后来就被当作仙树。派，支派。沙僧说他的杖是月宫中仙树的树枝做成。\n(33) 　吴刚——据唐代段成式《酉阳杂俎》卷一《天咫》说：“旧言月中有桂，有蟾蜍。故异书言，月桂高五百丈，下有一人常砍之，树创随合。人姓吴名刚，西河人，学仙有过，谪令伐树。”这里是说沙僧的武器的材料是月中仙树——高五百丈的桂树，是吴刚伐树时，砍下的那一枝做成的降魔宝杖。\n(34) 　刀圭——药物或盛药物的器皿。这里指丹药。晋·葛洪《抱朴子·金丹》：“服之三刀圭，三尸九虫皆即消坏，百病皆愈也。”木母应指八戒。在《西游记》中，刀圭指沙僧，本性为土，又称“黄婆”。\n(35) 　滑——滑熟，油滑。\n(36) 　九宫——术数家有九宫八卦之说，九宫即九个方向，除八卦之宫外，又加上中央之宫。\n(37) 　头直上——头顶上。\n(38) 　道路赊——路途遥远。\n(39) 　黄婆赤子——道教炼丹术语，认为脾脏里的涎能养其他脏器，所以称为“黄婆”。唐·吕岩诗：“九盏水中煎赤子，一轮火内养黄婆。”宋·苏轼《与孙运勾书》：“脾能母养余脏，故养生家谓之黄婆。”元·邓玉宾【端正好】套曲：“金鼎烹铅，玉炉抽汞，媒合是黄婆，匹配在丹房。”赤子即“姹女婴儿”的“婴儿”，即铅。这里说的是炼丹的事，却比喻木母、金公，即八戒与悟空“原自合”；“黄婆”是脾，在五行中属土，应该指沙僧。“本无差”是说沙僧，也一样，都真心保唐僧。\n(40) 　咬开铁弹——铁弹应是“铁橛子”，是佛教语。因为佛教的“公案”(见第二回注)很难理解，像铁橛子似的没处下嘴，咬不开，也没滋味。然而一旦咬开，才知其中滋味无穷。"}]}
{"conversation": [{"input": "", "output": "(41) 　九秋——有几种解释：一是秋天；二是九月深秋；三是九年。这里的意思是秋天。\n(42) 　荷破青纨扇——荷叶破水而出像一把把青色丝纨做成的扇子。\n(43) 　橙香金弹丛——金弹形容橙子，在橙树丛中飘出橙香。\n(44) 　巴山 岭——意思是把山上的土石都掀起来，与下面“翻江搅海”意思对称。\n(45) 　辿(chān)步——缓步。\n(46) 　肚别——别通瘪，肚子瘪，饿了。\n(47) 　庆云——五色云彩，有喜庆、吉祥的气氛。\n(48) 　两山头句——山头即山墙。四季吊屏，画着四季风景的吊屏。\n(49) 　饧眼偷看——眼半睁半闭地偷看。\n(50) 　比甲——古代妇女穿的背心。\n(51)  (dí)髻——发髻。\n(52) 　金钗两行——唐·白居易诗《酬思黯戏赠》：“钟乳三千两，金钗十二行。”自注曰：“思黯自夸前后服钟乳三千两，甚得力，而歌舞之妓颇多。”金钗十二行是炫耀家中富有，姬妾多。这里借用白诗，稍加变化，说自家的富贵气象。\n(53) 　呆呆挣挣——形容发呆的样子。\n(54) 　打仰——身子往后仰。\n(55) 　方胜——两个菱形参差相叠的花样。原来是指首饰，后来也用来指这种花样采结、织成这种花样的锦缎，甚至叠成这种花样的书笺。\n(56) 　行脚——即行脚僧，步行参禅的云游僧人。\n(57) 　臭皮囊——指人的躯体。佛教、道教以为人的躯壳是不洁之物，常指人的躯体为“臭皮囊”。\n(58) 　家缘——家产。\n(59) 　者者谦谦——唯唯诺诺，随口支应。\n(60) 　栽人——陷害人，捉弄人。\n(61) 　活着脚——留下后步，不要把路走死了，把事做绝了。\n(62) 　拿班儿——假惺惺地拿架子。\n(63) 　弄精细——假惺惺地卖弄精明小心。\n(64) 　挂褡僧——游方和尚。在投宿寺庙时，将衣钵挂在僧房，所以有这样的称呼。褡，褡裢。\n(65) 　奈上祝下——上下顾虑，左右为难。\n(66) 　尴尬——不好看、不好办的事情或局面。\n(67) 　撒欢——马儿因兴奋而跳跃奔跑。\n(68) 　牵马——这是一句双关语，暗喻拉关系。\n(69) 　腰门——两厅之间的隔门。\n(70) 　通书——即历书，古时由朝廷钦天监编撰，所以也称“皇历”。那时的皇历比现在的“日历”详细，不但记年、月、日、四时节气，还记载某日的吉凶、是否宜于出门、婚嫁、营造等。人们如果要做些重要的事情，一般都要翻翻皇历，看看吉凶。\n(71) 　者嚣——支支吾吾，遮遮掩掩。"}]}
{"conversation": [{"input": "", "output": "(71) 　者嚣——支支吾吾，遮遮掩掩。\n(72) 　趄趄(qiè)——进退失措的样子，表现了八戒的不好意思，扭扭捏捏的情态。\n(73) 　姑夫——即姑爷。\n(74) 　庖丁——厨师。\n(75) 　阴阳——阴阳先生，以占卜、看星象、看房屋的风水、择墓地、选日子等为生的人。旧时，凡有红白喜事，或远行、营造等事，都要请教他。成亲时，接新娘、新娘下车等仪式的时辰，也要请他算算良辰吉时。新娘下车时，也由阴阳先生拿着谷豆钱果等物的斗子，咒祝后，望门而撒，叫“撒豆谷”，为的是厌压凶神。这里说不曾请得阴阳，也就是指没有按照一定的仪式，请阴阳先生做这些事情。\n(76) 　拜堂撒帐——旧时婚礼中的仪式。新人要“拜堂”：拜天地、拜家庙、拜双亲、夫妻对拜。这一过程很复杂，而且各地风俗不一样，在此不能细述。拜堂后，新人坐床上，妇女用金钱、采果散撒，叫做“撒帐”。宋·孟元老《东京梦华录》卷五“娶妇”记载道：“婿于床前请新妇出，二家各出綵段，绾一同心，谓之‘牵巾’，男挂于笏，女搭于手。男倒行出，面皆相向。至家庙前参拜毕。女复倒行，扶入房讲拜，男女各争先后，对拜毕。就床，女向左，男向右，就坐。妇女以金钱、綵果散掷，谓之‘撒帐’。”\n(77) 　撞天婚——由老天爷决定婚姻大事，就像抛彩球、牵红线那样凭运气决定婚姻。\n(78) 　周公礼——周公即周代辅佐周成王的周公旦。我国古代礼仪最先由他订立。\n(79) 　盖头——旧时成亲，新娘头上要蒙上大红帕子，叫“盖头”。\n(80) 　柱科——屋柱子。\n(81) 　懞直——憨直。\n(82) 　卖解儿——旧时跑江湖卖艺叫卖解儿，如表演武术、杂技等，艺人以此为生。\n(83) 　绷巴——绳索捆绑。\n(84) 　抢白——奚落，指责。\n(85) 　阆苑——即阆风之苑，传说中神仙居住的地方。屈原《离骚》：“朝吾将济于白水兮，登阆风而緤马。”王逸注：“阆风，山名，在昆仑之上。”又，唐·李白《拟古》诗之十：“仙人骑彩凤，昨下阆风岑。”又，《海内十洲记·昆仑》：“山三角，其一角正北，干辰之辉，名曰阆风颠；其一角正西，名曰玄圃堂；其一角正东，名曰昆仑宫。”旧说阆风在昆仑山。\n(86) 　十停——十成。停，一部分。把总数分成几个部分，其中之一就是一停。\n(87) 　短头——最短。这里的意思是最短的时间。"}]}
{"conversation": [{"input": "", "output": "(87) 　短头——最短。这里的意思是最短的时间。\n(88) 　三朝未满的小儿——三朝，三天。旧时生孩子，第三天叫“三朝”。宋·孟元老《东京梦华录》卷五“育子”：“就蓐分娩讫，人争送粟米炭醋之类。三日落脐炙囱。”古时，“三朝”还有一定的仪式，是比较重要的日子。这里的意思是人参果像生下不满三天的婴儿。\n(89) 　元始天尊——道教的第一尊神，全称为“玉清元始天神”也称“天宝君”。元始天尊在道经中出现的时间比“太上老君”晚，但是地位最高。南朝梁·陶弘景编撰的《真灵位业图》，将他列在第一尊位，在道教的“三清殿”中，供奉在中央。道经中说他禀自然之气，在宇宙万物产生之前就已存在。\n(90) 　上清天——道教认为神仙居住的天界有三十六重，每一重都有得道的神仙统辖、居住。最高的一层叫“大罗天”，仅次于大罗天的是“三清天”。“三清天”包括第三十三重“太清天”(太上老君即道德天尊的住处)、三十四重“上清天”、三十五重“玉清天”。“上清天”又称“余禹天”，是太上道君(又称灵宝天尊)的居住地，却不是元始天尊的洞天福地，他的住处在玉清天。由于他是最高天神，所以第三十六重天——大罗天，也是他的宫殿。《西游记》此处或有误。\n(91) 　全真——全真是道教的一个教派，起源于金代北方，创始人是王喆。今北京的白云观就是全真教的道观。后来也有称道士为“全真”的。\n(92) 　太乙玄门——太乙即太一，是道家所说的“道”，是宇宙万物的本体。《庄子·天下》说：“建之以常无有，主之以太一。”成玄英疏：“太者，广大之名；一，以不为二称。言大道旷荡，无不制围，括囊万有，统而为一。故谓之‘太一’也。”这里“太乙玄门”是指道教。\n(93) 　森罗紫极——森罗，纷纷然罗列，形容殿宇众多。紫极，道教称神仙居住的地方。"}]}
{"conversation": [{"input": "", "output": "(93) 　森罗紫极——森罗，纷纷然罗列，形容殿宇众多。紫极，道教称神仙居住的地方。\n(94) 　青鸟——青鸟是传说中王母娘娘的使者。常为她传信。最有名的故事是青鸟替王母传信给汉武帝。《史记·司马相如列传》载《大人赋》：“吾乃今睹西王母皬然白首，载胜而穴处兮，亦幸有三足乌为之使。”《史记正义》说：“三足乌，青鸟也，主为西王母取食，在昆墟之北。”又，晋·张华《博物志》卷八《史补》：“七月七日夜漏七刻，王母乘紫云车而至于殿西，南面向东，头上戴玉胜，青气郁郁如云，有三青鸟如乌大，使侍母旁。”又，《艺文类聚》卷九十一《鸟部·青鸟》说：“《汉武故事》曰：‘七月七日，上于承华殿斋，正中，忽有一青鸟从西方来，集殿前。上问东方朔，朔曰：此西王母欲来也。有顷，王母至，有二青鸟如乌，挟侍王母旁。”\n(95) 　紫鸾、老君经——紫鸾，传说中的神鸟。唐·杜甫诗《秋日夔府咏怀奉寄郑监李宾客一百韵》：“紫鸾无近远，黄雀任翩 。”老君经，即《道德经》。\n(96) 　鬅(péng)——同蓬，形容头发散乱。\n(97) 　蚕口绒——丝绒。\n(98) 　格子——原意是方形框子，后来也将镂空雕花的门或窗称为“格子”。这里是指上部雕花透亮，下部不雕花的殿门。\n(99) 　谄佞——花言巧语、逢迎的话。这里是说他们供奉“天地”二字，是他们师傅凭空想出来的。因为最高级的神都是镇元大师的朋友，其他的神更是晚辈，都受不得他们的香火，只好将“天地”二字供奉起来。\n(100) 　捆风——风当然是捆不住的，所以是说他们吹大牛。\n(101) 　方情——和尚或道士与外界的交情，叫“方情”，即方外之情。\n(102) 　溜撒——伶俐。\n(103) 　流杯——古风俗。三月上巳节，人们在水边宴饮，曲水流 。可参见王羲之《兰亭序》。\n(104) 　君子竹——古时人称花卉中梅、兰、竹、菊为“四君子”，所以称竹为“君子竹”。\n(105) 　大夫松——据《史记·秦始皇本纪》记载，秦始皇上泰山封禅，下山时遇暴风雨，就在一棵树下避雨。后来封这棵树为“五大夫”。据《艺文类聚》说，这棵树是松树。因此后人称松树为“五大夫”，这是“大夫松”的来历。\n(106) 　莙薘——一种蔬菜名。\n(107) 　抽头分——旧时，开赌场的人，在赌徒那里抽取一定比例的赌钱，叫做“抽头”或者叫“抽头分”。后来也用来比喻在某种活动中捞取好处的举动。\n(108) 　瞒窗眼儿——沿着窗眼儿，顺着窗眼儿。"}]}
{"conversation": [{"input": "", "output": "(108) 　瞒窗眼儿——沿着窗眼儿，顺着窗眼儿。\n(109) 　馋痞——馋痨病，中医称作“馋痨痞”，是一种病，患者食欲特别强。但是，有时候也用来比喻馋嘴的人。\n(110) 　决撒——露底，揭穿。\n(111) 　打偏手——藏着一手，即做了手脚。\n(112) 　打骸垢——打哆嗦。\n(113) 　趁脚儿翘——顺着势头神气起来了，狠起来了。\n(114) 　顶缸——代人受过。\n(115) 　猜枚——一种游戏，多半用作酒令。方法是将瓜子、莲子、棋子等小物件抓在手里，让对方猜双数还是单数，或者猜数目、颜色，猜中者胜。\n(116) 　吕公绦——一种衣带，两头有五彩的丝绦。传说吕洞宾用此衣带，因此而得名。\n(117) 　麈尘——即拂尘。下面“玉麈”也同此义。\n(118) 　渔鼓——旧时游方道士唱道情时用的鼓，在长竹筒口上蒙上皮子做成。道情是一种曲艺，用渔鼓和简板伴奏。原来是道士演唱道教故事，宣传道教的道理，后来也演唱一般的民间的故事。\n(119) 　九阳巾——道士冠名。\n(120) 　月儿高——南曲曲牌名，为仙吕宫过曲。\n(121) 　褡裢——两头有袋，可以扛在肩膀上的袋子。\n(122) 　言语膂烈——说话硬气有力。\n(123) 　一口钟——无袖不开叉的长外套，上窄下宽，形状像钟。\n(124) 　拗——方言，意思同“舀”。\n(125) 　札——即炸。\n(126) 　日规——即日晷，古代用日影移动来测量时间的仪器。\n(127) 　倒灶——方言，倒霉的意思。与“捣灶”谐音。\n(128) 　开风——指大小便。"}]}
{"conversation": [{"input": "", "output": "风字卷之六\n第二十六回　孙悟空三岛求方 观世音甘泉活树\n诗曰：\n处世须存心上刃 (1) ，修身切记寸边而 (2) 。\n常言刃字为生意，但要三思戒怒欺。\n上士无争传亘古，圣人怀德继当时。\n刚强更有刚强辈，究竟终成空与非。\n却说那镇元大仙用手搀着行者道：“我也知道你的本事，我也闻得你的英名，只是你今番越理欺心，纵有腾那，脱不得我手。我就和你讲到西天，见了你那佛祖，也少不得还我人参果树。你莫弄神通。”行者笑道：“你这先生，好小家子样！若要树活，有甚疑难？早说这话，可不省了一场争竞。”大仙道：“不争竞，我肯善自饶你！”行者道：“你解了我师父，我还你一科活树如何？”大仙道：“你若有此神通，医得树活，我与你八拜为交，结为兄弟。”行者道：“不打紧。放了他们，老孙管教还你活树。”\n大仙谅他走不脱，即命解放了三藏、八戒、沙僧。沙僧道：“师父呵，不知师兄捣得是甚么鬼哩。”八戒道：“甚么鬼！这叫做当面人情鬼！树死了，又可医得活？他弄个光皮散儿好看 (3) ，者着求医治树 (4) ，单单了脱身走路，还顾得你和我哩！”三藏道：“他决不敢撒了我们。我们问他那里求医去。”遂叫道：“悟空，你怎么哄了仙长，解放我等？”行者道：“老孙是真言实语，怎么哄他？”三藏道：“你往何处去求方？”行者道：“古人云：‘方从海上来。’我今要上东洋大海，遍游三岛十洲，访问仙翁圣老，求一个起死回生之法，管教医得他树活。”三藏道：“此去几时可回？”行者道：“只消三日。”三藏道：“既如此，就依你说，与你三日之限。三日里来便罢，若三日之外不来，我就念那话儿经了。”行者道：“遵命，遵命。”\n你看他急整虎皮裙，出门来对大仙道：“先生放心，我就去就来。你却要好生伏侍我师父，逐日家三茶六饭，不可欠缺。若少了些儿，老孙回来和你算账，先捣塌你的锅底。衣服禳了 (5) ，与他浆洗浆洗。脸儿黄了些儿，我不要；若瘦了些儿，不出门。”那大仙道：“你去，你去，定不教他忍饿。”\n好猴王，急纵筋斗云，别了五庄观，径上东洋大海。在半空中快如掣电，疾如流星，早到蓬莱仙境。按云头仔细观看。真个好去处！有诗为证。诗曰：\n大地仙乡列圣曹，蓬莱分合镇波涛。\n瑶台影蘸天心冷，巨阙光浮海面高。\n五色烟霞含玉籁，九霄星月射金鳌。\n西池王母常来此，奉祝三仙几次桃。"}]}
{"conversation": [{"input": "", "output": "五色烟霞含玉籁，九霄星月射金鳌。\n西池王母常来此，奉祝三仙几次桃。\n那行者看不尽仙景，径入蓬莱。正然走处，见白云洞外，松阴之下，有三个老儿围棋：观局者是寿星，对局者是福星、禄星。行者上前叫道：“老弟们，作揖了。”那三星见了，拂退棋枰，回礼道：“大圣何来？”行者道：“特来寻你们耍子。”寿星道：“我闻大圣弃道从释，脱性命保护唐僧往西天取经，遂日奔波山路，那些儿得闲，却来耍子？”行者道：“实不瞒列位说，老孙因往西方，行在半路，有些儿阻滞，特来小事欲干，不知肯否？”福星道：“是甚地方？是何阻滞？乞为明示，吾好裁处 (6) 。”行者道：“因路过万寿山五庄观有阻。”三老惊讶道：“五庄观是镇元大仙的仙宫。你莫不是把他人参果偷吃了？”行者笑道：“偷吃了能值甚么？”三老道：“你这猴子不知好歹。那果子闻一闻，活三百六十岁，吃一个，活四万七千年，叫做‘万寿草还丹’。我们的道 (7) ，不及他多矣！他得之甚易，就可与天齐寿；我们还要养精、炼气、存神，调和龙虎，捉坎填离，不知费多少工夫。你怎么说他的能值甚么？天下只有此种灵根！”行者道：“灵根，灵根，我已弄了他个断根哩！”三老惊道：“怎的断根？”行者道：“我们前日在他观里，那大仙不在家，只有两个小童接待了我师父，却将两个人参果奉与我师。我师不认得，只说是三朝未满的孩童，再三不吃。那童子就拿去吃了，不曾让得我们。是老孙就去偷了他三个，我三兄弟吃了。那童子不知高低，贼前贼后的骂个不住。是老孙恼了，把他树打了一棍，推倒在地，树上果子全无，桠开叶落，根出枝伤，已枯死了。不想那童子关住我们，又被老孙扭开锁走了。次日清晨，那先生回家赶来，问答间，语言不和，遂与他赌斗。被他闪一闪，把袍袖展开，一袖子都笼去了。绳缠索绑，拷问鞭敲，就打了一日。是夜又逃了，他又赶上，依旧笼去。他身无寸铁，只是把个麈尾遮架，我兄弟这等三般兵器，莫想打得着他。这一番仍旧摆布，将布裹漆了我师父与两师弟，却将我下油锅。我又做了个脱身本事走了，把他锅都打破。他见拿我不住，尽有几分醋我 (8) 。是我又与他好讲，教他放了我师父、师弟，我与他医树管活，两家才得安宁。我想着‘方从海上求’，故此特游仙境，访三位老弟。有甚医树的方儿，传我一个，急救唐僧脱苦。”"}]}
{"conversation": [{"input": "", "output": "三星闻言，心中也闷道：“你这猴儿，全不识人。那镇元子乃地仙之祖，我等乃神仙之宗。你虽得了天仙，还是太乙散数，未入真流，你怎么脱得他手？若是大圣打杀了走兽飞禽，蜾虫鳞长，只用我黍米之丹，可以救活。那人参果乃仙木之根，如何医治？没方，没方。”那行者见说无方，却就眉峰双锁，额蹙千痕。福星道：“大圣，此处无方，他处或有，怎么就生烦恼？”行者道：“无方别访，果然容易，就是游遍海角天涯，转透三十六天 (9) ，亦是小可。只是我那唐长老法严量窄，止与了我三日期限，三日以外不到，他就要念那《紧箍儿咒》哩。”三星笑道：“好，好，好！若不是这个法儿拘束你，你又钻天了。”寿星道：“大圣放心，不须烦恼。那大仙虽称上辈，却也与我等有识。一则久别，不曾拜望；二来是大圣的人情。如今我三人同去望他一望，就与你道达此情，教那唐和尚莫念《紧箍儿咒》，休说三日五日，只等你求得方来，我们才别。”行者道：“感激！感激！就请三位老弟行行，我去也。”大圣辞别三星不题。\n却说这三星驾起祥光，即往五庄观而来。那观中合众人等，忽听得长天鹤唳，原来是三老光临。但见那：\n盈空霭霭祥光簇，霄汉纷纷香馥郁。\n彩雾千条护羽衣，轻云一朵擎仙足。\n青鸾飞，丹凤 (10) ，袖引香风满地扑。拄杖悬龙喜笑生，皓髯垂玉胸前拂。童颜欢悦更无忧，壮体雄威多有福。执星筹，添海屋 (11) ，腰挂葫芦并宝箓。万纪千旬福寿长，十洲三岛随缘宿。常来世上送千祥，每向人间增百福。概乾坤，荣福禄，福寿无疆今喜得。三老乘祥谒大仙，福堂和气皆无极。"}]}
{"conversation": [{"input": "", "output": "那仙童看见，即忙报道：“师父，海上三星来了。”镇元子正与唐僧师弟闲叙，闻报，即降阶奉迎。那八戒见了寿星，近前扯住，笑道：“你这肉头老儿，许久不见，还是这般脱洒，帽儿也不带个来。”遂把自家一个僧帽，扑的套在他头上，扑着手呵呵大笑道：“好！好！好！真是‘加冠进禄’也！”那寿星将帽子掼了，骂道：“你这个夯货，老大不知高低！”八戒道：“我不是夯货，你等真是奴才！”福星道：“你倒是个夯货，反敢骂人是奴才！”八戒又笑道，“既不是人家奴才，好道叫做‘添寿’、‘添福’、‘添禄’？”那三藏喝退了八戒，急整衣拜了三星。那三星以晚辈之礼见了大仙，方才叙坐。坐定，禄星道：“我们一向久阔尊颜，有失恭敬。今因孙大圣搅扰仙山，特来相见。”大仙道：“孙行者到蓬莱去的？”寿星道：“是。因为伤了大仙的丹树，他来我处求方医治。我辈无方，他又到别处求访。但恐违了圣僧三日之限，要念《紧箍儿咒》。我辈一来奉拜，二来讨个宽限。”三藏闻言，连声应道：“不敢念，不敢念。”\n正说处，八戒又跑进来，扯住福星，要讨果子吃。他去袖里乱摸，腰里乱吞 (12) ，不住的揭他衣服搜检。三藏笑道：“那八戒是甚么规矩！”八戒道：\n“不是没规矩，此叫做‘番番是福 (13) ’。”三藏又叱令出去。那呆子 出门 (14) ，瞅着福星，眼不转睛的发狠。福星道：“夯货！我那里恼了你来，你这等恨我？”八戒道：“不是恨你，这叫‘回头望福’。”那呆子出得门来，只见一个小童，拿了四把茶匙，方去寻锺取果看茶；被他一把夺过，跑上殿，拿着小磬儿，用手乱敲乱打，两头玩耍。大仙道：“这个和尚，越发不尊重了！”八戒笑道：“不是不尊重，这叫做‘四时吉庆’ (15) 。”\n且不说八戒打诨乱缠。却表行者纵祥云离了蓬莱，又早到方丈仙山 (16) 。这山真好去处。有诗为证。诗曰：\n方丈巍峨别是天，太元宫府会神仙。\n紫台光照三清路，花木香浮五色烟。\n金凤自多槃蕊阙，玉膏谁逼灌芝田 (17) ？\n碧桃紫李新成熟，又换仙人信万年。\n那行者按落云头，无心玩景。正走处，只闻得香风馥馥，玄鹤声鸣，那壁厢有个神仙。但见：\n盈空万道霞光现，彩雾飘飖光不断。\n丹凤衔花也更鲜，青鸾飞舞声娇艳。\n福如东海寿如山，貌似小童身体健。\n壶隐洞天不老丹，腰悬与日长生篆 (18) 。\n人间数次降祯祥，世上几番消厄愿。\n武帝曾宣加寿龄，瑶池每赴蟠桃宴。\n教化众僧脱俗缘，指开大道明如电。\n也曾跨海祝千秋，常去灵山参佛面。"}]}
{"conversation": [{"input": "", "output": "教化众僧脱俗缘，指开大道明如电。\n也曾跨海祝千秋，常去灵山参佛面。\n圣号东华大帝君 (19) ，烟霞第一神仙眷。\n孙行者觌面相迎，叫声“帝君，起手了。”那帝君慌忙回礼道：“大圣，失迎，请荒居奉茶。”遂与行者搀手而入。果然是贝阙珠宫，看不尽瑶池琼阁。方坐待茶，只见翠屏后转出一个童儿。他怎生打扮：\n身穿道服飘霞烁，腰束丝绦光错落。\n头戴纶巾布斗星，足登芒履游仙岳。\n炼元真，脱本壳，功行成时遂意乐。\n识破原流精气神，主人认得无虚错。\n逃名今喜寿无疆，甲子周天管不着。\n转回廊，登宝阁，天上蟠桃三度摸 (20) 。\n缥缈香云出翠屏，小仙乃是东方朔 (21) 。\n行者见了，笑道：“这个小贼在这里哩！帝君处没有桃子你偷吃！”东方朔朝上进礼，答道：“老贼，你来这里怎的？我师父没有仙丹你偷吃。”\n帝君叫道：“曼倩休乱言，看茶来也。”曼倩原是东方朔的道名。他急入里取茶二杯，饮讫。行者道：“老孙此来，有一事奉干，未知允否？”帝君道：“何事？自当领教。”行者道：“近因保唐僧西行，路过万寿山五庄观，因他那小童无状，是我一时发怒，把他人参果树推倒，因此阻滞唐僧不得脱身，特来尊处求赐一方医治，万望慨然。”帝君道：“你这猴子，不管一二，到处里闯祸。那五庄观镇元子，圣号与世同君，乃地仙之祖。你怎么就冲撞出他？他那人参果树，乃草还丹。你偷吃了，尚说有罪；却又连树推倒，他肯干休？”行者道：“正是呢。我们走脱了，被他赶上，把我们就当汗巾儿一般，一袖子都笼了去，所以阁气 (22) 。没奈何，许他求方医治，故此拜求。”帝君道：“我有一粒‘九转太乙还丹’，但能治世间生灵，却不能医树。树乃水土之灵，天滋地润。若是凡间的果木，医治还可。这万寿山乃先天福地，五庄观乃贺洲洞天，人参果又天开地辟之灵根，如何可治？无方，无方！”\n行者道：“既然无方，老孙告别。”帝君仍欲留奉玉液一杯，行者道：“急救事紧，不敢久滞。”遂驾云复至瀛洲海岛。也好去处。有诗为证。诗曰：\n珠树玲珑照紫烟，瀛洲宫阙接诸天。\n青山绿水琪花艳，玉液锟 铁石坚 (23) 。\n五色碧鸡啼海日 (24) ，千年丹凤吸朱烟。\n世人罔究壶中景，象外春光亿万年。\n那大圣至瀛洲，只见那丹崖珠树之下，有几个皓发皤髯之辈，童颜鹤鬓之仙，在那里着棋饮酒，谈笑讴歌。真个是："}]}
{"conversation": [{"input": "", "output": "祥云光满，瑞霭香浮。彩鸾鸣洞口，玄鹤舞山头。碧藕水桃为按酒，交梨火枣寿千秋 (25) 。一个个丹诏无闻，仙符有籍。逍遥随浪荡，散淡任清幽。周天甲子难拘管 (26) ，大地乾坤只自由。献果玄猿，对对参随多美爱；衔花白鹿，双双拱伏甚绸缪。\n那些老儿，正然洒乐。这行者厉声高叫道：“带我耍耍儿便怎的！”众仙见了，急忙趋步相迎。有诗为证。诗曰：\n人参果树灵根折，大圣访仙求妙诀。\n缭绕丹霞出宝林，瀛洲九老来相接。\n行者笑道：“老兄弟们自在哩！”九老道：“大圣当年若存正，不闹天宫，比我们还自在哩。如今好了，闻你归真向西拜佛，如何得暇至此？”行者将那医树求方之事，具陈了一遍。九老也大惊道：“你也忒惹祸，惹祸！我等实是无方。”行者道：“既是无方，我且奉别。”九老又留他饮琼浆，食碧藕。行者定不肯坐，止立饮了他一杯浆，吃了一块藕，急急离了瀛洲，径转东洋大海。\n早望见落伽山不远，遂落下云头，直到普陀岩上。见观音菩萨在紫竹林中与诸天大神、木叉、龙女，讲经说法。有诗为证。诗曰：\n海主城高瑞气浓，更观奇异事无穷。\n须知隐约千般外，尽出希微一品中。\n四圣授时成正果，六凡听后脱樊笼 (27) 。\n少林别有真滋味 (28) ，花果馨香满树红。\n那菩萨早已看见行者来到，即命守山大神去迎。那大神出林来，叫声“孙悟空，那里去？”行者抬头喝道：“你这个熊罴！我是你叫的悟空！当初不是老孙饶了你，你已此做了黑风山的尸鬼矣。今日跟了菩萨，受了善果，居此仙山，常听法教，你叫不得我一声‘老爷’？”那黑熊真个得了正果，在菩萨处镇守普陀，称为大神，是也亏了行者。他只得陪笑道：“大圣，古人云：‘君子不念旧恶。’只管题他怎的。菩萨着我来迎你哩。”这行者就端肃尊诚，与大神到了紫竹林里，参拜菩萨。"}]}
{"conversation": [{"input": "", "output": "菩萨道：“悟空，唐僧行到何处也？”行者道：“行到西牛贺洲万寿山了。”菩萨道：“那万寿山有座五庄观。镇元大仙，你曾会他么？”行者顿首道：“因是在五庄观，弟子不识镇元大仙，毁伤了他的人参果树，冲撞了他，他困滞了我师父，不得前进。”那菩萨情知，怪道：“你这泼猴，不知好歹！他那人参果树，乃天开地辟的灵根。镇元子乃地仙之祖，我也让他三分。你怎么就打伤他树！”行者再拜道：“弟子实是不知。那一日他不在家，只有两个仙童候待我等。是猪悟能晓得他有果子，要一个尝新，弟子委偷了他三个，兄弟们分吃了。那童子知觉，骂我等无已，是弟子发怒，遂将他树推倒。他次日回来赶上，将我等一袖子笼去，绳绑鞭抽，拷打了一日。我等当夜走脱，又被他赶上，依然笼了。三番两次，其实难逃，已允了与他医树。却才自海上求方，遍游三岛，众神仙都没有本事。弟子因此志心朝礼，特拜告菩萨。伏望慈悯，俯赐一方，以救唐僧早早西去。”菩萨道：“你怎么不早来见我，却往岛上去寻找？”\n行者闻得此言，心中暗喜道：“造化了，造化了！菩萨一定有方也！”他又上前恳求。菩萨道：“我这净瓶底的甘露水，善治得仙树灵苗。”行者道：“可曾经验过么？”菩萨道：“经验过的。”行者问：“有何经验？”菩萨道：“当年太上老君曾与我赌胜，他把我的杨柳枝拔了去，放在炼丹炉里，炙得焦干，送来还我。是我拿了插在瓶中，一昼夜，复得青枝绿叶，与旧相同。”行者笑道：“真造化了！真造化了！烘焦了的尚能医活，况此推倒的，有何难哉！”菩萨吩咐大众：“看守林中，我去去来。”遂手托了瓶，白鹦哥前边巧啭，孙大圣随后相从。有诗为证。诗曰：\n玉毫金象世难论，正是慈悲救苦尊。\n过去劫逢无垢佛 (29) ，至今成得有为身。\n几生欲海澄清浪，一片心田绝点尘。\n甘露久经真妙法，管教宝树永长春。\n却说那观里大仙与三老正然清话，忽见孙大圣按落云头，叫道：“菩萨来了，快接！快接！”慌得那三星与镇元子共三藏师徒，一齐迎出宝殿。菩萨才住了祥云，先与镇元子陪了话；后与三星作礼，礼毕上坐。那阶前，行者引唐僧、八戒、沙僧都拜了。那观中诸仙，也来拜见。行者道：“大仙不必迟疑，趁早儿陈设香案，请菩萨替你治那甚么果树去。”大仙躬身谢菩萨道：“小可的勾当，怎么敢劳菩萨下降？”菩萨道：“唐僧乃我之弟子，孙悟空冲撞了先生，理当赔偿宝树。”三老道：“既如此，不须谦讲了，请菩萨都到园中去看看。”"}]}
{"conversation": [{"input": "", "output": "那大仙即命设具香案，打扫后园，请菩萨先行，三老随后。三藏师徒与本观众仙，都到园内观看时，那棵树倒在地下，土开根现，叶落枝枯。菩萨叫：“悟空，伸手来。”那行者将左手伸开。菩萨将杨柳枝，蘸出瓶中甘露，把行者手心里画了一道起死回生的符字，教他放在树根之下，但看水出为度。那行者捏着拳头，往那树根底下揣着，须臾，有清泉一汪。菩萨道：“那个水不许犯五行之器，须用玉瓢舀出，扶起树来，从头浇下，自然根皮相合，叶长芽生，枝青果出。”行者道：“小道士们，快取玉瓢来。”镇元子道：“贫道荒山，没有玉瓢，只有玉茶盏、玉酒杯，可用得么？”菩萨道：“但是玉器，可舀得水的便罢，取将来看。”大仙即命小童子取出有二三十个茶盏，四五十个酒盏，却将那根下清泉舀出。行者、八戒、沙僧，扛起树来，扶得周正，拥上土，将玉器内甘泉，一瓯瓯捧与菩萨。菩萨将杨柳枝细细洒上，口中又念着经咒。不多时，洒净那舀出之水，只见那树果然依旧青绿叶阴森，上有二十三个人参果。清风、明月二童子道：“前日不见了果子时，颠倒只数得二十二个；今日回生，怎么又多了一个？”行者道：“日久见人心。前日老孙只偷了三个，那一个落下地来，土地说这宝遇土而入，八戒只嚷我打了偏手，故走了风信，只缠到如今，才见明白。”\n菩萨道：“我方才不用五行之器者，知道此物与五行相畏故耳。”那大仙十分欢喜，急令取金击子来，把果子敲下十个，请菩萨与三老复回宝殿，一则谢劳，二来做个“人参果会”。众小仙遂调开桌椅，铺设丹盘，请菩萨坐了上面正席，三老左席，唐僧右席，镇元子前席相陪，各食了一个。有诗为证。诗曰：\n万寿山中古洞天，人参一熟九千年。\n灵根现出芽枝损，甘露滋生果叶全。\n三老喜逢皆旧契，四僧皆遇是前缘。\n自今会服人参果，尽是长生不老仙。\n此时菩萨与三老各吃了一个，唐僧始知是仙家宝贝，也吃了一个。悟空三人，亦各吃一个。镇元子陪了一个。本观仙众分吃了一个。行者才谢了。菩萨回上普陀岩，送三星径转蓬莱岛。镇元子却又安排蔬酒，与行者结为兄弟。这才是不打不成相识，两家合了一家。师徒四众，喜喜欢欢，天晚歇了。那长老才是：\n有缘吃得草还丹，长寿苦捱妖怪难。\n毕竟到明日如何作别，且听下回分解。\n第二十七回　尸魔三戏唐三藏 圣僧恨逐美猴王\n却说三藏师徒，次日天明，收拾前进。那镇元子与行者结为兄弟，两人情投意合，决不肯放；又安排管待，一连住了五六日。那长老自服了草还丹，真似脱胎换骨，神爽体健。他取经心重，那里肯淹留，无已，遂行。"}]}
{"conversation": [{"input": "", "output": "师徒别了上路，早见一座高山。三藏道：“徒弟，前面有山险峻，恐马不能前，大家须仔细仔细。”行者道：“师父放心，我等自然理会。”好猴王，他在那马前，横担着棒，剖开山路，上了高崖，看不尽：\n峰岩重叠，涧壑湾环。虎狼成阵走，麂鹿作群行。无数獐 钻簇簇，满山狐兔聚丛丛。千尺大蟒，万丈长蛇。大蟒喷愁雾。长蛇吐怪风。道旁荆棘牵漫，岭上松楠秀丽。薜萝满目，芳草连天。影落沧溟北 (30) ，云开斗柄南 (31) 。万古寻含元气老，千峰巍列日光寒。\n那长老马上心惊。孙大圣布施手段，舞着铁棒，哮吼一声，唬得那狼虫颠窜，虎豹奔逃。师徒们入此山，正行到嵯峨之处，三藏道：“悟空，我这一日，肚中饥了，你去那里化些斋吃。”行者陪笑道：“师父好不聪明。这等半山之中，前不巴村，后不着店，有钱也没买处，教往那里寻斋？”三藏心中不快，口里骂道：“你这猴子！想你在两界山，被如来压在石匣之内，口能言，足不能行，也亏我救你性命，摩顶受戒，做了我的徒弟。怎么不肯努力，常怀懒惰之心？”行者道：“弟子亦颇殷勤，何尝懒惰。”三藏道：“你既殷勤，何不化斋我吃？我肚饥怎行？况此地山岚瘴气，怎么得上雷音？”行者道：“师父休怪，少要言语。我知你尊性高傲，十分违慢了你，便要念那话儿咒。你下马稳坐，等我寻那里有人家处化斋去。”行者将身一纵，跳上云端里，手搭凉篷，睁眼观看。可怜西方路甚是寂寞，更无庄堡人家，正是多逢树木，少见人烟去处。看多时，只见正南上有一座高山，那山向阳处，有一片鲜红的点子。行者按下云头道：“师父，有吃的了。”那长老问甚东西。行者道：“这里没人家化饭，那南山有一片红的，想必是熟透了的山桃，我去摘几个来你充饥。”三藏喜道：“出家人若有桃子吃，就为上分了！快去。”行者取了钵盂，纵起祥光，你看他筋斗幌幌，冷气飕飕，须臾间，奔南山摘桃不题。\n却说常言有云：“山高必有怪，岭峻却生精。”果然这山上有一个妖精。孙大圣去时，惊动那怪。他在云端里踏着阴风，看见长老坐在地下，就不胜欢喜道：“造化，造化！几年家人都讲东土的唐和尚取‘大乘’，他本是金蝉子化身，十世修行的原体。有人吃他一块肉，长寿长生。真个今日到了。”那妖精上前就要拿他，只见长老左右手下有两员大将护持，不敢拢身。他说两员大将是谁？说是八戒、沙僧。八戒、沙僧，虽没甚么大本事，然八戒是天蓬元帅，沙僧是卷帘大将，他的威气尚不曾泄，故不敢拢身。妖精说：“等我且戏他戏，看怎么说。”"}]}
{"conversation": [{"input": "", "output": "好妖精，停下阴风，在那山凹里，摇身一变，变做个月貌花容的女儿，说不尽那眉清目秀，齿白唇红，左手提着一个青砂礶儿，右手提着一个绿磁瓶儿，从西向东，径奔唐僧：\n圣僧歇马在山岩，忽见裙钗女近前。\n翠袖轻摇笼玉笋 (32) ，湘裙斜拽显金莲 (33) 。\n汗流粉面花含露，尘拂蛾眉柳带烟 (34) 。\n仔细定睛观看处，看看行至到身边。\n三藏见了叫：“八戒，沙僧，悟空才说这里旷野无人，你看那里不走出一个人来了？”八戒道：“师父，你与沙僧坐着，等老猪去看看来。”那呆子放下钉钯，整整直裰，摆摆摇摇，充作个斯文气象，一直的觌面相迎。真个是远看未实，近看分明。那女子生得：\n冰肌藏玉骨 (35) ，衫领露酥胸。柳眉积翠黛，杏眼闪银星。月样容仪俏，天然性格清。体似燕藏柳，声如莺啭林。半放海棠笼晓日，才开芍药弄春晴。\n那八戒见他生得俊俏，呆子就动了凡心，忍不住胡乱言语，叫道：“女菩萨，往那里去？手里提着是甚么东西？”分明是个妖怪，他却不能认得。那女子连声答应道：“长老，我这青石礶里是香米饭，绿瓶里是炒面筋。特来此处无他故，因还誓愿要斋僧。”八戒闻言满心欢喜，急抽身，就跑了个猪颠风，报与三藏道：“师父！吉人自有天报。师父饿了，教师兄去化斋，那猴子不知那里摘桃儿耍子去了。桃子吃多了，也有些嘈人 (36) ，又有些下坠。你看那不是个斋僧的来了？”唐僧不信道：“你这个夯货胡缠！我们走了这向，好人也不曾遇着一个，斋僧的从何而来？”八戒道：“师父，这不到了？”"}]}
{"conversation": [{"input": "", "output": "三藏一见，连忙跳起身来，合掌当胸道：“女菩萨，你府上在何处住？是甚人家？有甚愿心，来此斋僧？”分明是个妖精，那长老也不认得。那妖精见唐僧问他来历，他立地就起个虚情，花言巧语来赚哄道：“师父，此山叫做蛇回兽怕的白虎岭，正西下面是我家。我父母在堂，看经好善，广斋方上远近僧人 (37) 。只因无子，求神作福，生了奴奴。欲扳门第，配嫁他人，又恐老来无倚，只得将奴招了一个女婿，养老送终。”三藏闻言道：“女菩萨，你语言差了。圣经云：‘父母在，不远游，游必有方 (38) 。’你既有父母在堂，又与你招了女婿，有愿心，教你男子还，便也罢，怎么自家在山行走？又没个侍儿随从，这个是不遵妇道了。”那女子笑吟吟，忙陪俏语道：“师父，我丈夫在山北凹里，带几个客子锄田 (39) 。这是奴奴煮的午饭，送与那些人吃的。只为五黄六月 (40) ，无人使唤，父母又年老，所以亲身来送。忽遇三位远来，却思父母好善，故将此饭斋僧。如不弃嫌，愿表芹献 (41) 。”三藏道：“善哉，善哉！我有徒弟摘果子去了，就来，我不敢吃。假如我和尚吃了你饭，你丈夫晓得，骂你，却不罪坐贫僧也？”那女子见唐僧不肯吃，却又满面春生道：“师父啊，我父母斋僧，还是小可；我丈夫更是个善人，一生好的是修桥补路，爱老怜贫。但听见说这饭送与师父吃了，他与我夫妻情上，比寻常更是不同。”三藏也只是不吃。旁边子恼坏了八戒，那呆子努着嘴，口里埋怨道：“天下和尚也无数，不曾像我这个老和尚罢软 (42) ！现成的饭，三分儿倒不吃，只等那猴子来，做四分才吃！”他不容分说，一嘴把个礶子拱倒，就要动口。"}]}
{"conversation": [{"input": "", "output": "只见那行者自南山顶上，摘了几个桃子，托着钵盂，一筋斗，点将回来。睁火眼金睛观看，认得那女子是个妖精，放下钵盂，掣铁棒当头就打。唬得个长老用手扯住道：“悟空！你走将来打谁？”行者道：“师父，你面前这个女子，莫当做个好人，他是个妖精，要来骗你哩。”三藏道：“你这猴头，当时倒也有些眼力，今日如何乱道。这女菩萨有此善心，将这饭要斋我等，你怎么说他是个妖精？”行者笑道：“师父，你那里认得。老孙在水帘洞里做妖魔时，若想人肉吃，便是这等：或变金银，或变庄台，或变醉人，或变女色。有那等痴心的爱上我，我就迷他到洞里，尽意随心，或蒸或煮受用；吃不了，还要晒干了防天阴哩！师父，我若来迟，你定入他套子，遭他毒手！”那唐僧那里肯信，只说是个好人。行者道：“师父，我知道你了。你见他那等容貌，必然动了凡心。若果有此意，叫八戒伐几棵树来，沙僧寻些草来，我做木匠，就在这里搭个窝铺，你与他圆房成事，我们大家散了，却不是件事业？何必又跋涉，取甚经去！”那长老原是个软善的人，那里吃得他这句言语，羞得个光头彻耳通红。\n三藏正在此羞惭，行者又发起性来，掣铁棒望妖精劈脸一下。那怪物有些手段，使个“解尸法”，见行者棍子来时，他却抖擞精神，预先走了，把一个假尸首打死在地下。唬得个长老战战兢兢，口中作念道：“这猴着然无礼！屡劝不从，无故伤人性命！”行者道：“师父莫怪，你且来看看这礶子里是甚东西。”沙僧搀着长老，近前看时，那里是甚香米饭，却是一礶子拖尾巴的长蛆；也不是面筋，却是几个青蛙、癞虾蟆，满地乱跳。长老才有三分儿信了。怎禁猪八戒气不忿，在旁漏八分儿唆嘴道 (43) ：“师父，说起这个女子，她是此间农妇，因为送饭下田，路遇我等，却怎么栽他是个妖怪？哥哥的棍重，走将来试手打他一下，不期就打杀了。怕你念甚么《紧箍儿咒》，故意的使个障眼法儿，变做这等样东西，演幌你眼，使不念咒哩。”"}]}
{"conversation": [{"input": "", "output": "三藏自此一言，就是晦气到了，果然信那呆子撺唆 (44) ，手中捻诀，口里念咒。行者就叫：“头疼！头疼！莫念！莫念！有话便说。”唐僧道：“有甚话说！出家人时时常要方便，念念不离善心，扫地恐伤蝼蚁命，爱惜飞蛾纱罩灯。你怎么步步行凶！打死这个无故平人，取将经来何用？你回去罢！”行者道：“师父，你教我回那里去？”唐僧道：“我不要你做徒弟。”行者道：“你不要我做徒弟，只怕你西天路去不成。”唐僧道：“我命在天，该那个妖精蒸了吃，就是煮了，也算不过。终不然，你救得我的大限？你快回去！”行者道：“师父，我回去便也罢了，只是不曾报得你的恩哩。”唐僧道：“我与你有甚恩？”那大圣闻言，连忙跪下叩头道：“老孙因大闹天宫，致下了伤身之难，被我佛压在两界山。幸观音菩萨与我受了戒行，幸师父救脱吾身，若不与你同上西天，显得我‘知恩不报非君子，万古千秋作骂名’。”原来这唐僧是个慈悯的圣僧，他见行者哀告，却也回心转意道：“既如此说，且饶你这一次，再休无礼。如若仍前作恶，这咒语颠倒就念二十遍！”行者道：“三十遍也由你，只是我不打人了。”却才伏侍唐僧上马，又将摘来桃子奉上。唐僧在马上也吃了几个，权且充饥。\n却说那妖精，脱命升空。原来行者那一棒不曾打杀妖精，妖精出神去了。他在那云端里咬牙切齿，暗恨行者道：“几年只闻得讲他手段，今日果然话不虚传。那唐僧已此不认得我，将要吃饭，若低头闻一闻儿，我就一把捞住，却不是我的人了。不期被他走来，弄破我这勾当，又几乎被他打了一棒。若饶了这个和尚，诚然是劳而无功也。我还下去戏他一戏。”\n好妖精，按落阴云，在那前山坡下摇身一变，变作个老妇人，年满八旬，手拄着一根弯头竹杖，一步一声的哭着走来。八戒见了大惊道：“师父！不好了！那妈妈儿来寻人了。”唐僧道：“寻甚人？”八戒道：“师兄打杀的，定是他女儿。这个定是他娘寻将来了。”行者道：“兄弟莫要胡说！那女子十八岁，这老妇有八十岁，怎么六十多岁还生产？断乎是个假的，等老孙去看来。”好行者，拽开步，走近前观看，那怪物：\n假变一婆婆，两鬓如冰雪。走路慢腾腾，行步虚怯怯。弱体瘦伶仃，脸如枯菜叶。颧骨望上翘，嘴唇往下别。老年不比少年时，满脸都是荷叶摺。"}]}
{"conversation": [{"input": "", "output": "行者认得他是妖精，更不理论，举棒照头便打。那怪见棍子起时，依然抖擞，又出化了元神，脱真儿去了，把个假尸首又打死在山路之下。唐僧一见，惊下马来睡在路旁，更无二话，只是把《紧箍儿咒》颠倒足足念了二十遍。可怜把个行者头，勒得似个亚腰儿葫芦 (45) ，十分疼痛难忍，滚将来哀告道：“师父莫念了！有甚话说了罢！”唐僧道：“有甚话说！出家人耳听善言，不堕地狱。我这般劝化你，你怎么只是行凶？把平人打死一个，又打死一个，此是何说？”行者道：“他是妖精。”唐僧道：“这个猴子胡说！就有这许多妖怪。你是个无心向善之辈，有意作恶之人，你去罢！”行者道：“师父又教我去！回去便也回去了，只是一件不相应。”唐僧道：“你有甚么不相应处？”八戒道：“师父，他要和你分行李哩。跟着你做了这几年和尚，不成空着手回去？你把那包袱里的甚么旧褊衫，破帽子，分两件与他罢。”\n行者闻言，气得暴跳道：“我把你这个尖嘴的夯货！老孙一向秉教沙门，更无一毫嫉妒之意，贪恋之心，怎么要分甚么行李？”唐僧道：“你既不嫉妒贪恋，如何不去？”行者道：“实不瞒师父说，老孙五百年前，居花果山水帘洞大展英雄之际，收降七十二洞邪魔，手下有四万七千群怪。头戴的是紫金冠，身穿的是赭黄袍，腰系的是蓝田带 (46) ，足踏的是步云履，手执的是如意金箍棒，着实也曾为人。自从涅槃罪度，削发秉正沙门，跟你做了徒弟，把这个‘金箍儿’勒在我头上，若回去，却也难见故乡人。师父果若不要我，把那个《松箍儿咒》念一念，退下这个箍子，交付与你，套在别人头上，我就快活相应了。也是跟你一场，莫不成这些人意儿也没有了？”唐僧大惊道：“悟空，我当时只是菩萨暗受一卷儿《紧箍儿咒》，却没有甚么《松箍儿咒》。”行者道：“若无《松箍儿咒》，你还带我去走走罢。”长老又没奈何道：“你且起来，我再饶你这一次，却不可再行凶了。”行者道：“再不敢了，再不敢了。”又伏侍师父上马，剖路前进。\n却说那妖精，原来行者第二棍也不曾打杀他。那怪物在半空中夸奖不尽道：“好个猴王，着然有眼！我那般变了去，他也还认得我。这些和尚，他去得快，若过此山，西下四十里，就不伏我所管了。若是被别处妖魔捞了去，好道就笑破他人口，使碎自家心。我还下去戏他一戏。”好妖怪，按耸阴风，在山坡下摇身一变，变做一个老公公，真个是：\n白发如彭祖 (47) ，苍髯赛寿星。\n耳中鸣玉磬 (48) ，眼里晃金星。\n手拄龙头拐，身穿鹤氅轻 (49) 。\n数珠掐在手，口诵南无经。"}]}
{"conversation": [{"input": "", "output": "手拄龙头拐，身穿鹤氅轻 (49) 。\n数珠掐在手，口诵南无经。\n唐僧在马上见了，心中欢喜道：“阿弥陀佛！西方真是福地。那公公路也走不上来，逼法的还念经哩 (50) 。”八戒道：“师父，你且莫要夸奖，那个是祸的根哩。”唐僧道：“怎么是祸根？”八戒道：“行者打杀他的女儿，又打杀他的婆子，这个正是他的老儿寻将来了。我们若撞在他的怀里呵，师父，你便偿命，该个死罪；把老猪为从，问个充军；沙僧喝令，问个摆站 (51) ；那行者使个遁法走了，却不苦了我们三个顶缸？”\n行者听见道：“这个呆根，这等胡说，可不唬了师父？等老孙再去看看。”他把棍藏在身边，走上前迎着怪物，叫声“老官儿，往那里去？怎么又走路，又念经？”那妖精错认了定盘星 (52) ，把孙大圣也当做个等闲的，遂答道：“长老啊，我老汉祖居此地，一生好善斋僧，看经念佛。命里无儿，止生得一个小女，招了个女婿。今早送饭下田，想是遭逢虎口。老妻先来找寻，也不见回去。全然不知下落，老汉特来寻看。果然是伤残他命，也没奈何，将他骸骨收拾回去，安葬茔中。”行者笑道：“我是个做 虎的祖宗，你怎么袖子里笼了个鬼儿来哄我？你瞒了诸人，瞒不过我。我认得你是个妖精！”那妖精唬得顿口无言。行者掣出棒来，自忖道：“若要不打他，显得他倒弄个风儿；若要打他，又怕师父念那话儿咒语。”又思量道：“不打杀他，他一时间抄空儿把师父捞了去，却不又费心劳力去救他？……还打的是！就一棍子打杀他，师父念起那咒，常言道：‘虎毒不吃儿。’凭着我巧言花语，嘴伶舌便，哄他一哄，好道也罢了。”好大圣，念动咒语，叫当坊土地、本处山神道：“这妖精三番来戏弄我师父，这一番却要打杀他。你与我在半空中作证，不许走了。”众神听令，谁敢不从，都在云端里照应。那大圣棍起处，打倒妖魔，才断绝了灵光。"}]}
{"conversation": [{"input": "", "output": "那唐僧在马上，又唬得战战兢兢，口不能言。八戒在旁边又笑道：“好行者！风发了！只行了半日路，倒打死三个人。”唐僧正要念咒，行者急到马前，叫道：“师父，莫念，莫念！你且来看看他的模样。”却是一堆粉骷髅在那里。唐僧大惊道：“悟空，这个人才死了，怎么就化作一堆骷髅？”行者道：“他是个潜灵作怪的僵尸，在此迷人败本，被我打杀，他就现了本相。他那脊梁上有一行字，叫做：‘白骨夫人’。”唐僧闻说，倒也信了，怎禁那八戒旁边唆嘴道：“师父，他的手重棍凶，把人打死，只怕你念那话儿，故意变化这个模样，掩你的眼目哩！”唐僧果然耳软，又信了他，随复念起。行者禁不得疼痛，跪于路旁，只叫“莫念！莫念！有话快说了罢！”唐僧道：“猴头！还有甚说话？出家人行善，如春园之草，不见其长，日有所增；行恶之人，如磨刀之石，不见其损，日有所亏。你在这荒郊野外，一连打死三人，还是无人检举，没有对头。倘到城市之中，人烟凑集之所，你拿了那哭丧棒，一时不知好歹，乱打起人来，撞出大祸，教我怎的脱身？你回去罢！”行者道：“师父错怪了我也。这厮分明是个妖魔，他实有心害你。我倒打死他，替你除了害，你却不认得，反信了那呆子谗言冷语，屡次逐我。常言道：‘事不过三。’我若不去，真是个下流无耻之徒。我去！我去！——去便罢了，只是你手下无人。”唐僧发怒道：“这泼猴越发无礼！看起来，只你是人，那悟能、悟净，就不是人？”\n那大圣一闻得说，他两个是人，止不住伤情凄惨，对唐僧道声“苦啊！你那时节，出了长安，有刘伯钦送你上路。到两界山，救我出来，投拜你为师。我曾穿古洞，入深林，擒魔捉怪，收八戒，得沙僧，吃尽千辛万苦。今日昧着惺惺使糊涂 (53) ，只教我回去，这才是‘鸟尽弓藏，兔死狗烹’！罢，罢，罢！但只是多了那《紧箍儿咒》。”唐僧道：“我再不念了。”行者道：“这个难说，若到那毒魔苦难处不得脱身，八戒、沙僧救不得你，那时节想起我来，忍不住又念诵起来，就是十万里路，我的头也是疼的。假如再来见你，不如不作此意。”"}]}
{"conversation": [{"input": "", "output": "唐僧见他言言语语，越添恼怒，滚鞍下马来，叫沙僧包袱内取出纸笔，即于涧下取水，石上磨墨，写了一纸贬书，递于行者道：“猴头！执此为照，再不要你做徒弟了。如再与你相见，我就堕了阿鼻地狱 (54) ！”行者连忙接了贬书道：“师父，不消发誓，老孙去罢。”他将书摺了，留在袖中，却又软款唐僧道 (55) ：“师父，我也是跟你一场，又蒙菩萨指教；今日半途而废，不曾成得功果，你请坐，受我一拜，我也去得放心。”唐僧悄回身不睬，口里唧唧哝哝的道：“我是个好和尚，不受你歹人的礼！”大圣见他不睬，又使个身外法，把脑后毫毛拔了三根，吹口仙气，叫“变！”即变了三个行者，连本身四个，四面围住师父下拜。那长老左右躲不脱，好道也受了一拜。大圣跳起来，把身一抖，收上毫毛，却又吩咐沙僧道：“贤弟，你是个好人，却只要留心防着八戒 言 语 (56) ，途中更要仔细。倘一时有妖精拿住师父，你就说老孙是他大徒弟，西方毛怪，闻我的手段，不敢伤我师父。”唐僧道：“我是个好和尚，不题你这歹人的名字。你回去罢。”那大圣见长老三番两复，不肯转意回心，没奈何才去。你看他：\n噙泪叩头辞长老，含悲留意嘱沙僧。\n一头拭进坡前草，两脚蹬翻地上藤。\n上天下地如轮转，跨海飞山第一能。\n顷刻之间不见影，霎时疾返旧途程。\n你看他忍气别了师父，纵筋斗云，径回花果山水帘洞去了。独自个凄凄惨惨，忽闻得水声聒耳。大圣在那半空里看时，原来是东洋大海潮发的声响。一见了，又想起唐僧，止不住腮边泪坠，停云住步，良久方去。\n毕竟不知此去反复何如，且听下回分解。\n第二十八回　花果山群妖聚义 黑松林三藏逢魔\n却说那大圣虽被唐僧逐赶，然犹思念，感叹不已，早望见东洋大海。道：“我不走此路者，已五百年矣！”只见那海水：\n烟波荡荡，巨浪悠悠。烟波荡荡接天河，巨浪悠悠通地脉。潮来汹涌，水浸湾环。潮来汹涌，犹如霹雳吼三春；水浸湾环，却似狂风吹九夏 (57) 。乘龙福老 (58) ，往来必定皱眉行；跨鹤仙童，反复果然忧虑过。近岸无村社，傍水少渔舟。浪卷千年雪，风生六月秋。野禽凭出没，沙鸟任沉浮。眼前无钓客，耳畔只闻鸥。海底游鱼乐，天边过雁愁。\n那行者将身一纵，跳过了东洋大海，早至花果山。按落云头，睁睛观看，那山上花草俱无，烟霞尽绝，峰岩倒塌，林树焦枯。你道怎么这等？只因他闹了天宫，拿上界去，此山被显圣二郎神，率领那梅山七弟兄，放火烧坏了。这大圣倍加凄惨，有一篇败山颓景的古风为证。古风云：\n回顾仙山两泪垂，对山凄惨更伤悲。"}]}
{"conversation": [{"input": "", "output": "回顾仙山两泪垂，对山凄惨更伤悲。\n当时只道山无损，今日方知地有亏。\n可恨二郎将我灭，堪嗔小圣把人欺。\n行凶掘你先灵墓，无干破尔祖坟基。\n满天霞雾皆消荡，遍地风云尽散稀。\n东岭不闻斑虎啸，西山那见白猿啼。\n北谿狐兔无踪迹，南谷獐 没影遗。\n青石烧成千块土，碧砂化作一堆泥。\n洞外乔松皆倚倒，崖前翠柏尽稀少。\n椿杉槐桧栗檀焦，桃杏李梅梨枣了。\n柘绝桑无怎养蚕？柳稀竹少难栖鸟。\n峰头巧石化为尘，涧底泉干都是草。\n崖前土黑没芝兰，路畔泥红藤薜攀。\n往日飞禽飞那处？当时走兽走何山？\n豹嫌蟒恶倾颓所，鹤避蛇回败坏间。\n想是日前行恶念，致令目下受艰难。\n那大圣正当悲切，只听得那芳草坡前，曼荆凹里，响一声，跳出七八个小猴，一拥上前，围住叩头。高叫道：“大圣爷爷！今日来家了？”美猴王道：“你们因何不耍不顽，一个个都潜踪隐迹？我来多时了，不见你们形影，何也？”群猴听说，一个个垂泪告道：“自大圣擒拿上界，我们被猎人之苦，着实难捱！怎禁他硬弩强弓，黄鹰劣犬，网扣枪钩，故此各惜性命，不敢出头顽耍，只是深潜洞府，远避窝巢。饥去坡前偷草食，渴来涧下吸清泉。却才听得大圣爷爷声音，特来接见，伏望扶持。”那大圣闻得此言，愈加凄惨。便问：“你们还有多少在此山上？”群猴道：“老者、小者，只有千把。”大圣道：“我当时共有四万七千群妖，如今都往那里去了？”群猴道：“自从爷爷去后，这山被二郎菩萨点上火，烧杀了大半。我们蹲在井里，钻在涧内，藏于铁板桥下，得了性命。及至火灭烟消出来时，又没花果养赡，难以存活，别处又去了一半。我们这一半，捱苦的住在山中。这两年，又被些打猎的抢了一半去也。”行者道：“他抢你去何干？”群猴道：“说起这猎户，可恨！他把我们中箭着枪的，中毒打死的，拿了去剥皮剔骨，酱煮醋蒸，油煎盐炒，当做下饭食用。或有那遭网的，遇扣的，夹活儿拿去了，教他跳圈做戏，翻筋斗，竖蜻蜓，当街上筛锣擂鼓，无所不为的顽耍。”"}]}
{"conversation": [{"input": "", "output": "大圣闻此言，更十分恼怒道：“洞中有甚么人执事？”群妖道：“还有马、流二元帅，奔、巴二将军管着哩。”大圣道：“你们去报他知道，说我来了。”那些小妖，撞入门里报道：“大圣爷爷来家了。”那马、流、奔、巴闻报，忙出门叩头，迎接进洞。大圣坐在中间，群怪罗拜于前，启道：“大圣爷爷，近闻得你得了性命，保唐僧往西天取经，如何不走西方，却回本山？”大圣道：“小的们，你不知道。那唐三藏不识贤愚。我为他一路上捉怪擒魔，使尽了平生的手段，几番家打杀妖精。他说我行凶作恶，不要我做徒弟，把我逐赶回来，写立贬书为照，永不听用了。”众猴鼓掌大笑道：“造化，造化！做甚么和尚，且家来，带携我们耍子几年罢！”叫：“快安排椰子酒来，与爷爷接风。”大圣道：“且莫饮酒。我问你，那打猎的人，几时来我山上一度？”马、流道：“大圣，不论甚么时度，他逐日家在这里缠扰。”大圣道：“他怎么今日不来？”马、流道：“看待来耶。”大圣吩咐：“小的们，都出去把那山上烧酥了的碎石头，与我搬将起来堆着。或二三十个一堆，或五六十个一堆堆着，我有用处。”那些小猴，都是一窝蜂，一个个跳天搠地，乱搬了许多堆集。大圣看了，教：“小的们，都往洞内藏躲，让老孙作法。”\n那大圣上了山巅看处，只见那南半边，冬冬鼓响，  锣鸣，闪上有千馀人马，都架着鹰犬，持着刀枪。猴王仔细看那些人，来得凶险。好男子，真个骁勇！但见：\n狐皮苫肩顶，锦绮裹腰胸。\n袋插狼牙箭，胯挂宝雕弓。\n人似搜山虎，马如跳涧龙。\n成群引着犬，满膀架其鹰。\n荆筐抬火炮，带定海东青 (59) 。\n粘竿百十担，兔叉有千根。\n牛头拦路网，阎王扣子绳。\n一齐乱吆喝，散撒满天星。\n大圣见那些人布上他的山来，心中大怒。手里捻诀，口内念念有词，往那巽地上吸了一口气，嘑的吹将去，便是一阵狂风。好风！但见：\n扬尘播土，倒树摧林。海浪如山耸，浑波万叠侵。乾坤昏荡荡，日月暗沉沉。一阵摇松如虎啸，忽然入竹似龙吟。万窍怒号天噫气，飞砂走石乱伤人。\n大圣作起这大风，将那碎石，乘风乱飞乱舞，可怜把那些千馀人马，—个个：\n石打乌头粉碎，沙飞海马俱伤。人参官桂岭前忙，血染朱砂地上。附子难归故里，槟榔怎得还乡？尸骸轻粉卧山场，红娘子家中盼望 (60) 。\n诗曰：\n人亡马死怎归家？野鬼孤魂乱似麻。\n可怜抖擞英雄辈，不辨贤愚血染沙。"}]}
{"conversation": [{"input": "", "output": "诗曰：\n人亡马死怎归家？野鬼孤魂乱似麻。\n可怜抖擞英雄辈，不辨贤愚血染沙。\n大圣按落云头，鼓掌大笑道：“造化！造化！自从归顺唐僧，做了和尚，他每每劝我话道：‘千日行善，善犹不足；一日行恶，恶自有馀。’真有此话！我跟着他，打杀几个妖精，他就怪我行凶。今日来家，却结果了这许多猎户。”叫：“小的们，出来！”那群猴，狂风过去，听得大圣呼唤，一个个跳将出来。大圣道：“你们去南山下，把那打死的猎户衣服，剥得来家，洗净血迹，穿了遮寒；把死人的尸首，都推在那万丈深潭里。把死倒的马，拖将来，剥了皮，做靴穿，将肉腌着，慢慢的食用。把那些弓箭枪刀，与你们操演武艺。将那杂色旗号，收来我用。”群猴一个个领诺。那大圣把旗拆洗，总斗做一面杂彩花旗 (61) ，上写着“重修花果山，复整水帘洞，齐天大圣”十四字。竖起杆子，将旗挂于洞外，逐日招魔聚兽，积草屯粮，不题“和尚”二字。他的人情又大，手段又高，便去四海龙王，借些甘霖仙水，把山洗青了。前栽榆柳，后种松楠，桃李枣梅，无所不备，逍遥自在，乐业安居不题。\n却说唐僧听信狡性，纵放心猿，攀鞍上马，八戒前边开路，沙僧挑着行李西行。过了白虎岭，忽见一带林丘，真个是藤攀葛绕，柏翠松青。三藏叫道：“徒弟呀，山路崎岖，甚是难走，却又松林丛簇，树木森罗，切须仔细！恐有妖邪妖兽。”你看那呆子，抖擞精神，叫沙僧带着马，他使钉钯开路，领唐僧径人松林之内。正行处，那长老兜住马道：“八戒，我这一日其实饥了，那里寻些斋饭我吃？”八戒道：“师父请下马，在此等老猪去寻。”长老下了马，沙僧歇了担，取出钵盂，递与八戒。八戒道：“我去也。”长老问：“那里去？”八戒道：“莫管，我这一去，钻冰取火寻斋至，压雪求油化饭来。”\n你看他出了松林，往西行径十馀里，更不曾撞着一个人家，真是有狼虎无人烟的去处。那呆子走得辛苦，心内沉吟道：“当年行者在日，老和尚要的就有；今日轮到我的身上，诚所谓‘当家才知柴米价，养子方晓父娘恩’。公道没去化处。”却又走得瞌睡上来，思道：“我若就回去，对老和尚说没处化斋，他也不信我走了这许多路。须是再多幌个时辰，才好去回话。……也罢，也罢，且往这草科里睡睡。”呆子就把头拱在草里睡下。当时也只说朦胧朦胧就起来，岂知走路辛苦的人，丢倒头，只管齁齁睡起。"}]}
{"conversation": [{"input": "", "output": "且不言八戒在此睡觉。却说长老在那林间，耳热眼跳，身心不安。急回叫沙僧道：“悟能去化斋，怎么这早晚还不回？”沙僧道：“师父，你还不晓得哩。他见这西方上人家斋僧的多，他肚子又大，他管你？只等他吃饱了才来哩。”三藏道：“正是呀，倘或他在那里贪着吃斋，我们那里会他？天色晚了，此间不是个住处，须要寻个下处方好哩。”沙僧道：“不打紧，师父，你且坐在这里，等我去寻他来。”三藏道：“正是，正是。有斋没斋罢了，只是寻下处要紧。”沙僧绰了宝杖，径出松林来找八戒。\n长老独坐林中，十分闷倦，只得强打精神，跳将起来，把行李攒在一处，将马拴在树上，柬下戴的斗笠 (62) ，插定了锡杖，整一整缁衣，徐步幽林，权为散闷。那长老看遍了野草山花，听不得归巢鸟噪。原来那林子内都是些草深路小的去处，只因他情思紊乱，却走错了。他一来也是要散散闷，二来也是要寻八戒、沙僧；不期他两个走的是直西路，长老转了一会，却走向南边去了。出得松林，忽抬头，见那壁厢金光闪烁，彩气腾腾，仔细看处，原来是一座宝塔，金顶放光。这是那西落的日色，映着那金顶放亮。他道：“我弟子却没缘法哩。自离东土，发愿逢庙烧香，见佛拜佛，遇塔扫塔。那放光的不是一座黄金宝塔？怎么就不曾走那条路？塔下必有寺院，院内必有僧家，且等我走走。这行李、白马，料此处无人行走，却也无事。那里若有方便处，待徒弟们来，一同借歇。”\n噫！长老一时晦气到了。你看他拽开步，竟至塔边。但见那：\n石崖高万丈，山大接青霄。根连地厚，峰插天高。两边杂树数千科，前后藤缠百馀里。花映草梢风有影，水流云窦月无根。倒木横担深涧，枯藤结挂光峰。石桥下流滚滚清泉。台座上长明明白粉。远观一似三岛天堂 (63) ，近看有如蓬莱胜境。香松紫竹绕山溪，鸦鹊猿猴穿峻岭。洞门外，有一来一往的走兽成行；树林里，有或出或入的飞禽作队。青青香草秀，艳艳野花开。这所在分明是恶境，那长老晦气撞将来。\n那长老举步进前，才来到塔门之下，只见一个斑竹帘儿，挂在里面。他破步入门，揭起来，往里就进，猛抬头，见那石床上，侧睡着一个妖魔。你道他怎生模样："}]}
{"conversation": [{"input": "", "output": "青靛脸，白獠牙，一张大口呀呀。两边乱蓬蓬的鬓毛，却都是些胭脂染色；三四紫巍巍的髭髯，恍疑是那荔枝排芽。鹦嘴般的鼻儿拱拱，曙星样的眼儿巴巴。两个拳头，和尚钵盂模样；一双蓝脚。悬崖榾柮桠槎 (64) 。斜披着淡黄袍帐，赛过那织锦袈裟。拿的一口刀，精光耀映；眠的一块石，细润无瑕。他也曾小妖排蚁阵，他也曾老怪坐蜂衙 (65) 。你看他威风凛凛，大家吆喝叫一声爷。他也曾月作三人壶酌酒 (66) ，他也曾风生两腋盏倾茶 (67) 。你看他神通浩浩，霎着下眼游遍天涯。荒林喧鸟雀，深莽宿龙蛇。仙子种田生白玉 (68) 。道人伏火养丹砂。小小洞门，虽到不得那阿鼻地狱；楞楞妖怪，却就是一个牛头夜叉。\n那长老看见他这般模样，唬得打了一个倒退，遍体酥麻，两腿酸软，即忙的抽身便走。刚刚转了一个身，那妖魔，他的灵性着实是强。大撑开着一双金睛鬼眼，叫声“小的们，你看门外是甚么人！”一个小妖就伸头望门外一看，看见是个光头的长老，连忙跑将进去，报道：“大王，外面是个和尚哩。团头大面，两耳垂肩，嫩刮刮的一身肉，细娇娇的一张皮，且是好个和尚。”那妖闻言，呵声笑道：“这叫做个‘蛇头上苍蝇，自来的衣食。’你众小的们！疾忙赶上也，与我拿将来。我这里重重有赏。”那些小妖，就是一窝蜂齐齐拥上。三藏见了，虽则是一心忙似箭，两脚走如飞，终是心惊胆颤，腿软脚麻。况且是山路崎岖，林深日暮，步儿那里移得动？被那些小妖，平抬将去。正是：\n龙游浅水遭虾戏，虎落平原被犬欺。\n纵然好事多磨障，谁像唐僧西向时？"}]}
{"conversation": [{"input": "", "output": "龙游浅水遭虾戏，虎落平原被犬欺。\n纵然好事多磨障，谁像唐僧西向时？\n你看那众小妖抬得长老，放在那竹帘儿外，欢欢喜喜报声道：“大王，拿得和尚进来了。”那老妖，他也偷眼瞧一瞧。只见三藏头直上貌堂堂，果然好一个和尚。他便心中想道：“这等好和尚，必是上方人物，不当小可的，若不做个威风，他怎肯服降哩？”陡然间，就狐假虎威，红须倒竖，血发朝天，眼睛迸裂。大喝一声道：“带那和尚进来！”众妖们，大家响响的答应了一声“是！”就把三藏望里面只是一推。这是“既在矮檐下，怎敢不低头！”三藏只得双手合着，与他见个礼。那妖道：“你是那里和尚？从那里来？到那里去？快快说明。”三藏道：“我本是唐朝僧人，奉大唐皇帝敕命，前往西方访求经偈。经过贵山，特来塔下谒圣，不期惊动威严，望乞恕罪。待往西方取得经回东土，永注高名也。”那妖闻言，呵呵大笑道：“我说是上邦人物，果然是你。正要吃你哩，却来的甚好，甚好！不然，却不错放过了？你该是我口里的食，自然要撞将来，就放也放不去，就走也走不脱！”叫小妖：“把那和尚拿去绑了！”果然那些小妖，一拥上前，把个长老绳缠索绑，缚在那定魂桩上。\n老妖持刀又问道：“和尚，你一行有几人？终不然一人敢上西天？”三藏见他持刀，又老实说道：“大王，我有两个徒弟，叫做猪八戒、沙和尚，都出松林化斋去了。还有一担行李，一匹白马，都在松林里放着哩。”老妖道：“又造化了！两个徒弟，连你三个，连马四个，够吃一顿了！”小妖道：“我们去捉他来。”老妖道：“不要出去，把前门关了。他两个化斋来，一定寻师父吃，寻不着，一定寻着我门上。常言道：‘上门的买卖好做。’且等慢慢的捉他。”众小妖把前门闭了。\n且不言三藏逢灾。却说那沙僧出林找八戒，真有十馀里远近，不曾见个庄村。他却站在高埠上正然观看，只听得草中有人言语，急使杖拨开深草看时，原来是呆子在里面说梦话哩。被沙僧揪着耳朵，方叫醒了，道：“好呆子啊！师父教你化斋，许你在此睡觉的？”那呆子冒冒失失的醒来道：“兄弟，有甚时候了？”沙僧道：“快起来！师父说有斋没斋也罢，教你我那里寻下住处去哩。”呆子懵懵懂懂的，托着钵盂，拑着钉钯，与沙僧径直回来。到林中看时，不见了师父。沙僧埋怨道：“都是你这呆子化斋不来，必有妖精拿师父也。”八戒笑道：“兄弟，莫要胡说，那林子里是个清雅的去处，决然没有妖精。想是老和尚坐不住，往那里观风去了 (69) 。我们寻他去来。”二人只得牵马挑担，收拾了斗篷、锡杖，出松林寻找师父。"}]}
{"conversation": [{"input": "", "output": "这一回，也是唐僧不该死。他两个寻了一会不见，忽见那正南下有金光闪灼。八戒道：“兄弟啊，有福的只是有福。你看师父往他家去了。那放光的是座宝塔。谁敢怠慢？一定要安排斋饭，留他在那里受用。我们还不走动些，也赶上去吃些斋儿。”沙僧道：“哥呵，定不得吉凶哩。我们且去看来。”二人雄纠纠的到了门前，——呀！闭着门哩。只见那门上横安了一块白玉石板，上镌着六个大字：“碗子山波月洞”。沙僧道：“哥呵，这不是甚么寺院，是一座妖精洞府也。我师父在这里，也见不得哩。”八戒道：“兄弟莫怕。你且拴下马匹，守着行李，待我问他的信看。”那呆子举着钯，上前高叫：“开门！开门！”那洞内有把门的小妖，开了门。忽见他两个的模样，急抽身跑入里面报道：“大王！买卖来了。”老妖道：“那里买卖？”小妖道：“洞门外有一个长嘴大耳的和尚，与一个晦气色的和尚，来叫门了！”老妖大喜道：“是猪八戒与沙僧寻将来也！噫！他也会寻哩，怎么就寻到我这门上？既然嘴脸凶顽，却莫要怠慢了他。”叫：“取披挂来！”小妖抬来，就结束了，绰刀在手径出门来。\n却说那八戒、沙僧，在门前正等，只见妖魔来得凶险。你道他怎生打扮：\n青脸红须赤发飘，黄金铠甲亮光饶。\n裹肚衬腰磲石带 (70) ，攀胸勒甲步云绦。\n闲立山前风吼吼，闷游海外浪滔滔。\n一双蓝靛焦筋手，执定追魂取命刀。\n要知此物名和姓，声扬二字唤黄袍。\n那黄袍老怪出得门来，便问：“你是那方和尚，在我门首吆喝？”八戒道：“我儿子，你不认得？我是你老爷！我是大唐差往西天去的，我师父是那御弟三藏。若在你家里，趁早送出来，省了我钉钯筑进去！”那怪笑道：“是，是，是有一个唐僧在我家。我也不曾怠慢他，安排些人肉包儿与他吃哩。你们也进去吃一个儿，何如？”这呆子认真就要进去。沙僧一把扯住道：”哥呵，他哄你哩，你几时又吃人肉哩？”呆子却才省悟，掣钉钯望妖怪劈脸就筑。那怪物侧身躲过，使钢刀急架相迎。两个都显神通，纵云头跳在空中厮杀。沙僧撇了行李、白马，举宝杖急急帮攻。此时两个狠和尚，一个泼妖魔，在云端里，这一场好杀，正是那：\n杖起刀迎，钯来刀架。一员魔将施威，两个神僧显化。九齿钯真个英雄，降妖杖诚然凶咤。没前后左右齐来，那黄袍公然不怕。你看他蘸钢刀晃亮如银，其实的那神通也为广大。只杀得满空中，雾绕云迷；半山里，崖崩岭咋。一个为声名，怎肯干休？一个为师父，断然不怕。\n他三个在半空中，往往来来，战经数十回合，不分胜负。各因性命要紧，其实难解难分。"}]}
{"conversation": [{"input": "", "output": "他三个在半空中，往往来来，战经数十回合，不分胜负。各因性命要紧，其实难解难分。\n毕竟不知怎救出唐僧，且听下回分解。\n第二十九回　脱难江流来国土 (71) 承恩八戒转山林\n诗曰：\n妄想不复强灭，真如何必希求？本原自性佛前修，迷悟岂居前后？ 悟即刹那成正，迷而万劫沉流。若能一念合真修，灭尽恒沙罪垢。\n却说那八戒、沙僧与怪斗经个三十回合，不分胜负。你道怎么不分胜负？若论赌手段，莫说两个和尚，就是二十个，也敌不过那妖精。只为唐僧命不该死，暗中有那护法神祇保着他；空中又有那六丁六甲、五方揭谛、四值功曹、一十八位护教伽蓝，助着八戒、沙僧。\n且不言他三人战斗。却说那长老在洞里悲啼，思量他那徒弟，眼中流泪道：“悟能啊，不知你在那个村中逢了善友，贪着斋供。悟净啊，你又不知在那里寻他，可能得会？岂知我遇妖魔，在此受难！几时得会你们，脱了大难早赴灵山。”正当悲啼烦恼，忽见那洞里走出一个妇人来，扶着定魂桩，叫道：“那长老，你从何来？为何被他缚在此处？”长老闻言，泪眼偷看，那妇人约有三十年纪。遂道：“女菩萨，不消问了。我已是该死的，走进你家门来也。要吃就吃了罢，又问怎的？”那妇人道：“我不是吃人的。我家离此西下有三百馀里。那里有座城，叫做宝象国。我是那国王的第三个公主，乳名叫做百花羞。只因十三年前八月十五日夜，玩月中间，被这妖魔一阵狂风摄将来，与他做了十三年夫妻。在此生儿育女，杳无音信回朝。思量我那父母，不能相见。你从何来，被他拿住？”唐僧道：“贫僧乃是差往西天取经者。不期闲步，误撞在此。如今要拿住我两个徒弟，一齐蒸吃哩。”那公主陪笑道：“长老宽心，你既是取经的，我救得你。那宝象国是你西方去的大路，你与我捎一封书儿去，拜上我那父母，我就教他饶了你罢。”三藏点头道：“女菩萨。若还救得贫僧命，愿做捎书寄信人。”"}]}
{"conversation": [{"input": "", "output": "那公主急转后面，即修了一纸家书，封固停当；到桩前解放了唐僧，将书付与。唐僧得解脱，捧书在手道：“女菩萨，多谢你活命之恩。贫僧这一去，过贵处，定送国王处。只恐日久年深，你父母不肯相认，奈何？切莫怪我贫僧打了诳语。”公主道：“不妨，我父王无子，止生我三个姊妹，若见此书，必有相看之意。”三藏紧紧袖了家书，谢了公主，就往外走。被公主扯住道：“前门里你出不去！那些大小妖精，都在门外摇旗呐喊，擂鼓筛锣，助着大王，与你徒弟厮杀哩。你往后门里去罢。若是大王拿住，还审问审问；只恐小妖儿捉了，不分好歹，挟生儿伤了你的性命。等我去他面前，说个方便。若是大王放了你呵，待你徒弟讨个示下，寻着你一同好走。”三藏闻言，磕了头，谨依吩咐，辞别公主，躲离后门之外，不敢自行，将身藏在荆棘丛中。\n却说公主娘娘，心生巧计急往前来，出门外，分开了大小群妖，只听得叮叮  ，兵刃乱响。原来是八戒、沙僧与那怪在半空里厮杀哩。这公主厉声高叫道：“黄袍郎！”那妖王听得公主叫唤，即丢了八戒、沙僧，按落云头，揪了钢刀，搀着公主道：“浑家，有甚话说？”公主道：“郎君呵，我才时睡在罗帏之内，梦魂中忽见个金甲神人。”妖魔道：“那个金甲神？上我门怎的？”公主道：“是我幼时在宫里，对神暗许下一桩心愿：若得招个贤郎驸马，上名山拜仙府，斋僧布施。自从配了你，夫妻们欢会，到今不曾题起。那金甲神人来讨誓愿，喝我醒来，却是南柯一梦，因此，急整容来郎君处诉知。不期那桩上绑着一个僧人，万望郎君慈悯，看我薄意，饶了那个和尚罢，只当与我斋僧还愿。不知郎君肯否？”那怪道：“浑家，你却多心呐！甚么打紧之事。我要吃人。那里不捞几个吃吃？这个把和尚，到得那里，放他去罢。”公主道：“郎君，放他从后门里去罢。”妖魔道：“奈烦哩，放他去便罢，又管他甚么后门前门哩。”他遂绰了钢刀，高叫道：“那猪八戒，你过来。我不是怕你，不与你战。看着我浑家的分上，饶了你师父也。趁早去后门首寻着他，往西方去罢。若再来犯我境界，断乎不饶！”\n那八戒与沙僧闻得此言，就如鬼门关上放回来的一般。即忙牵马挑担，鼠窜而行。转过那波月洞，后门之外，叫声“师父！”那长老认得声音，就在那荆棘中答应。沙僧就剖开草径，搀着师父，慌忙的上马。这里：\n狠毒险遭青面鬼，殷勤幸有百花羞。\n鳌鱼脱却金钩钓 (72) ，摆尾摇头逐浪游。"}]}
{"conversation": [{"input": "", "output": "狠毒险遭青面鬼，殷勤幸有百花羞。\n鳌鱼脱却金钩钓 (72) ，摆尾摇头逐浪游。\n八戒当头领路，沙僧后随，出了那松林上了大路。你看他两个哜哜嘈嘈，埋埋怨怨，三藏只是解和。遇晚先投宿，鸡鸣早看天。一程一程，长亭短亭，不觉的就走了二百九十九里，猛抬头，只见一座好城，就是宝象国。真好个处所也：\n云渺渺，路迢迢；地虽千里外，景物一般饶。瑞霭祥烟笼罩，清风明月招摇。  崪崪的远山 (73) ，大开图画；潺潺湲湲的流水，碎溅琼瑶。可耕的连阡带陌，足食的密蕙新苗。渔钓的几家三涧曲，樵采的一担两峰椒。廓的廓，城的城，金汤巩固 (74) ；家的家，户的户，只斗逍遥。九重的高阁如殿宇，万丈的层台似锦标 (75) 。也有那太极殿、华盖殿、烧香殿、观文殿、宣政殿、延英殿：一殿殿的玉陛金阶，摆列着文冠武弁；也有那大明宫 (76) 、昭阳宫、长乐宫、华清宫、建章宫、未央宫：一宫宫的钟鼓管籥，撒抹了闺怨春愁。也有禁苑的，露花匀嫩脸；也有御沟的，风柳舞纤腰。通衢上，也有个顶冠束带的，盛仪容，乘五马 (77) ；幽僻中，也有个持弓挟矢的。拨云雾，贯双雕。花柳的巷，管弦的楼，春风不让洛阳桥 (78) 。取经的长老，回首大唐肝胆裂 (79) ；伴师的徒弟，息肩小驿梦魂消。\n看不尽宝象国的景致。师徒三众，收拾行李、马匹，安歇馆驿中。\n唐僧步行至朝门外，对阁门大使道：“有唐朝僧人，特来面驾，倒换文牒。乞为转奏转奏。”那黄门奏事官，连忙走至白玉阶前奏道：“万岁，唐朝有个高僧，欲求见驾，倒换文牒。”那国王闻知是唐朝大国，且又说是个方上圣僧，心中甚喜，即时准奏，叫宣他进来。”把三藏宣至金阶，舞蹈山呼礼毕。两边文武多官，无不叹道：“上邦人物，礼乐雍容如此！”那国王道：“长老，你到我国中何事？”三藏道：“小僧是唐朝释子。承我天子敕旨，前往西方取经。原领有文牒，到陛下上国，理合倒换，故此不识进退，惊动龙颜。”国王道：“既有唐天子文牒，取上来看。”着三藏双手捧上去，展开放在御案上。牒云："}]}
{"conversation": [{"input": "", "output": "南赡部洲大唐国奉天承运唐天子牒行：切惟朕以凉德 (80) ，嗣续丕基 (81) ，事神治民，临深履薄 (82) ，朝夕是惴。前者，失救泾河老龙，获谴于我皇皇后帝 (83) ，三魂七魄，倏忽阴司，已作无常之客。因有阳寿未绝，感冥君放送回生，广陈善会，修建度亡道场。感蒙救苦观世音菩萨，金身出现，指示西方有佛有经，可度幽亡，超脱孤魂。特着法师玄奘，远历千山，询求经偈。倘到西邦诸国，不灭善缘，照牒放行。须至牒者。大唐贞观一十三年秋吉日，御前文牒。(上有宝印九颗)\n国王见了，取本国玉宝，用了花押 (84) ，递与三藏。\n三藏谢了恩，收了文牒。又奏道：“贫僧一来倒换文牒，二来与陛下寄有家书。”国王大喜道：“有甚书？”三藏道：“陛下第三位公主娘娘，被碗子山波月洞黄袍妖摄将去，贫僧偶尔相遇，故寄书来也。”国王闻言，满眼垂泪道：“自十三年前，不见了公主，两班文武官，也不知贬退了多少；宫内宫外，大小婢子、太监，也不知打死了多少。只说是走出皇宫，迷失路径，无处找寻；满城中百姓人家，也盘诘了无数，更无下落。怎知道是妖怪摄了去！今日乍听得这句话，故此伤情流泪。”三藏袖中取出书来献上。国王接了，见有“平安”二字，一发手软，拆不开书，传旨宣翰林院大学士上殿读书。学士随即上殿。殿前有文武多官，殿后有后妃宫女，俱侧耳听书。学士拆开朗诵。上写着：\n不孝女百花羞顿首百拜大德父王万岁龙凤殿前，暨三宫母后昭阳宫下 (85) ，及举朝文武贤卿台次：拙女幸托坤宫 (86) ，感激劬劳万种 (87) 。不能竭力怡颜，尽心奉孝。乃于十三年前，八月十五日，良夜佳辰。蒙父王恩旨，着各宫排宴，赏玩月华，共乐清霄盛会。正欢娱之间，不觉一阵香风，闪出个金睛蓝面青发魔王，将女擒住，驾祥光，直带至半野山中无人处。难分难辨，被妖倚强霸占为妻。是以无奈捱了一十三年。产下两个妖儿，尽是妖魔之种。论此真是败坏人伦，有伤风化，不当传书玷辱。但恐女死之后，不显分明。正含怨思忆父母，不期唐朝圣僧，亦被魔王擒住。是女滴泪修书，大胆放脱，特托寄此片楮 (88) ，以表寸心。伏望父王垂悯，遣上将早至碗子山波月洞捉获黄袍怪，救女回朝，深为思念。草草欠恭，面听不一。\n逆女百花羞再顿首顿首。\n那学士读罢家书，国王大哭，三宫滴泪，文武伤情，前前后后，无不哀念。"}]}
{"conversation": [{"input": "", "output": "逆女百花羞再顿首顿首。\n那学士读罢家书，国王大哭，三宫滴泪，文武伤情，前前后后，无不哀念。\n国王哭之许久，便问两班文武：“那个敢兴兵领将，与寡人捉获妖魔，救我百花公主？”连问数声，更无一人敢答，真是木雕成的武将，泥塑就的文官。那国王心生烦恼，泪若涌泉。只见那多官齐俯伏奏道：“陛下且休烦恼。公主已失，至今一十三载无音，偶遇唐朝圣僧，寄书来此，未知的否。况臣等俱是凡人凡马，习学兵书武略，止可布阵安营，保国家无侵陵之患。那妖精乃云来雾去之辈，不得与他觌面相见，何以征救？想东土取经者，乃上邦圣僧。这和尚道高龙虎伏，德重鬼神钦，必有降妖之术。自古道：‘来说是非者，就是是非人。’可就请这长老降妖邪救公主，庶为万全之策。”\n那国王闻言，急回头便请三藏道：“长老若有手段，放法力捉了妖魔，救我孩儿回朝，也不须上西方拜佛，长发留头，朕与你结为兄弟，同坐龙床，共享富贵如何？”三藏慌忙启上道：“贫僧粗知念佛，其实不会降妖。”国王道：“你既不会降妖，怎么敢上西天拜佛？”那长老瞒不过，说出两个徒弟来了，奏道：“陛下，贫僧一人，实难到此。贫僧有两个徒弟，善能逢山开路，遇水叠桥，保贫僧到此。”国王怪道：“你这和尚大没理。既有徒弟，怎么不与他一同进来见朕？若到朝中，虽无中意赏赐，必有随分斋供。”三藏道：“贫僧那徒弟丑陋，不敢擅自入朝，但恐惊伤了陛下的龙体。”国王笑道：“你看你这和尚说话，终不然朕当怕他？”三藏道：“不敢说。我那大徒弟姓猪，法名悟能八戒。他生得长嘴獠牙，刚鬃扇耳，身粗肚大，行路生风。第二个徒弟姓沙，法名悟净和尚。他生得身长丈二，臂阔三停，脸如蓝靛，口似血盆，眼光闪灼，牙齿排钉。他都是这等个模样，所以不敢擅领入朝。”国王道：“你既这等样说了一遍，寡人怕他怎的？宣进来。”随即着金牌至馆驿相请。"}]}
{"conversation": [{"input": "", "output": "那呆子听见来请，对沙僧道：“兄弟，你还不教下书哩。这才见了下书的好处。想是师父下了书，国王道：捎书人不可怠慢，一定整治筵宴待他。他的食肠不济，有你我之心，举出名来，故此着金牌来请。大家吃一顿，明日好行。”沙僧道：“哥啊，知道是甚缘故，我们且去来。”遂将行李、马匹俱交付驿丞，各带随身兵器，随金牌入朝。早行到白玉阶前，左右立下，朝上唱个喏，再也不动。那文武多官，无人不怕。都说道：“这两个和尚，貌丑也罢，只是粗俗太甚。怎么见我王更不下拜，喏毕平身，挺然而立，可怪，可怪！”八戒所见道：“列位，莫要议论，我们是这般，乍看果有些丑，只是看下些时来，却也耐看。”\n那国王见他丑陋，已是心惊；及听得那呆子说出话来，越发胆颤，就坐不稳，跌下龙床，幸有近侍官员扶起。慌得个唐僧跪在殿前，不住的叩头道：“陛下，贫僧该万死，万死！我说徒弟丑陋，不敢朝见，恐伤龙体，果然惊了驾也。”那国王战兢兢，走近前搀起道：“长老，还亏你先说过了；若未说，猛然见他，寡人一定唬杀了也！”国王定性多时，便问：“猪长老、沙长老，是那一位善于降妖？”那呆子不知好歹，答道：“老猪会降。”国王道：“怎么家降？”八戒道：“我乃是天蓬元帅，只因罪犯天条，堕落下世，幸今皈正为僧。自从东土来此，第一会降的是我。”国王道：“既是天将临凡，必然善能变化。”八戒道：“不敢，不敢，也将就晓得几个变化儿。”国王道：“你试变一个我看看。”八戒道：“请出题目，照依样子好变。”国王道：“变一个大的罢。”\n那八戒他也有三十六般变化，就在阶前，卖弄手段，却便捻诀念咒，喝一声叫“长！”把腰一躬，就长了有八九丈长，却似个开路神一般。吓得那两班文武，战战兢兢；一国君臣，呆呆挣挣。时有镇殿将军问道：“长老，似这等变得身高，必定长到甚么去处，才有止极？”那呆子又说出呆话来道：“看风。东风犹可，西风也将就；若是南风起，把青天也拱个大窟窿！”那国王大惊道：“收了神通罢，晓得是这般变化了。”八戒把身一矬，依然现了本相，侍立阶前。"}]}
{"conversation": [{"input": "", "output": "国王又问道：“长老此去，有何兵器与他交战？”八戒腰里掣出钯来道：“老猪使的是钉钯。”国王笑道：“可败坏门面！我这里有的是鞭、简、瓜、锤，刀、枪、钺、斧，剑、戟、矛、镰。随你选称手的拿一件去。那钯算做甚么兵器？”八戒道：“陛下不知。我这钯，虽然粗夯，实是自幼随身之器，曾在天河水府为帅，辖押八万水兵，全仗此钯之力。今临凡世，保护吾师，逢山筑破虎狼窝，遇水掀翻龙蜃穴，皆是此钯。”国王闻得此言，十分欢喜心信，即命九嫔妃子：“将朕亲用的御酒，整瓶取来，权与长老送行。”遂满斟一爵，奉与八戒道：“长老，这杯酒聊引奉劳之意，待捉得妖魔，救回小女，自有大宴相酬，千金重谢。”那呆子接杯在手，人物虽是粗鲁，行事倒有斯文。对三藏唱个大喏道：“师父，这酒本该从你饮起，但君王赐我，不敢违背，让老猪先吃了，助助兴头，好捉妖怪。”那呆子一饮而干，才斟一爵，递与师父。三藏道：“我不饮酒，你兄弟们吃罢。”沙僧近前接了。八戒就足下生云，直上空里。国王见了道：“猪长老又会腾云！”呆子去了，沙僧将酒亦一饮而干，道：“师父！那黄袍怪拿住你时，我两个与他交战，只战个手平。今二哥独去，恐战不过他。”三藏道：“正是，徒弟呵，你可去与他帮帮功。”沙僧闻言，也纵云跳将起去。那国王慌了，扯住唐僧道：“长老，你且陪寡人坐坐，也莫腾云去了。”唐僧道：“可怜，可怜！我半步儿也去不得。”此时二人在殿上叙话不题。\n却说那沙僧赶上八戒道：“哥哥，我来了。”八戒道：“兄弟，你来怎的？”沙僧道：“师父叫我来帮帮功的。”八戒大喜道：“说得是，来得好。我两个努力齐心，去捉那怪物，虽不怎的，也在此国扬扬姓名。”你看他：\n 叇祥光辞国界 (89) ，氤氲瑞气出京城 (90) 。\n领王旨意来山洞，努力齐心捉怪灵。"}]}
{"conversation": [{"input": "", "output": "叇祥光辞国界 (89) ，氤氲瑞气出京城 (90) 。\n领王旨意来山洞，努力齐心捉怪灵。\n他两个不多时到了洞口，按落云头。八戒掣钯，往那波月洞的门上，尽力气一筑，把他那石门筑了斗来大小的个窟窿。吓得那把门的小妖开门，看见是他两个，急跑进去报道：“大王，不好了！那长嘴大耳与那晦气脸的和尚又来，把门都打破了！”那怪惊道：“这个还是猪八戒、沙和尚二人。我饶了他师父，怎么又敢复来打我的门！”小妖道：“想是忘了甚么物件，来取的。”老怪咄的一声道：“胡缠！忘了物件，就敢打上门来？必有缘故。”急整束了披挂，绰了钢刀，走出来问道：“那和尚，我既饶了你师父，你怎么又敢来打上我门？”八戒道：“你这泼怪干得好事儿！”老魔道：“甚么事？”八戒道：“你把宝象国三公主骗来洞内，倚强霸占为妻，住了一十三载，也该还他了。我奉国王旨意，特来擒你。你快快进去，自家把绳子绑缚出来，还免得老猪动手！”那老怪闻言，十分发怒。你看他屹迸迸咬响钢牙，滴溜溜睁圆环眼；雄纠纠举起刀来，赤淋淋拦头便砍。八戒侧身躲过，使钉钯劈面迎来，随后又有沙僧举宝杖赶上前齐打。这一场在山头上赌斗，比前不同。真个是：\n言差语错招人恼，意毒情伤怒气生。这魔王大钢刀，着头便砍；那八戒九齿钯，对面来迎。沙悟净丢开宝杖，那魔王抵架神兵。一猛怪，二神僧，来来往往甚消停。这个说：“你骗国理该死罪！”那个说：“你罗闲事报不平！”这个说：“你强婚公主伤国体！”那个说：“不干你事莫闲争！”算来只为捎书故，致使僧魔两不宁。\n他们在那山坡前，战经八九个回合，八戒渐渐不济将来，钉钯难举，气力不加。你道如何这等战他不过？当时初相战斗，有那护法诸神，为唐僧在洞，暗助八戒、沙僧，故仅得个手平；此时诸神都在宝象国护定唐僧，所以二人难敌。\n那呆子道：“沙僧，你且上前来与他斗着，让老猪出恭来。”他就顾不得沙僧，一溜往那蒿草薜萝，荆棘葛藤里，不分好歹，一顿钻进；那管刮破头皮，搠伤嘴脸，一毂辘睡倒，再也不敢出来。但留半边耳朵，听着梆声。\n那怪见八戒走了，就奔沙僧。沙僧措手不及，被怪一把抓住，捉进洞去。小妖将沙僧四马攒蹄捆住。\n毕竟不知端的性命如何，且听下回分解。\n第三十回　邪魔侵正法 意马忆心猿 (91)"}]}
{"conversation": [{"input": "", "output": "毕竟不知端的性命如何，且听下回分解。\n第三十回　邪魔侵正法 意马忆心猿 (91) \n却说那怪把沙僧捆住，也不来杀他，也不曾打他，骂也不曾骂他一句。绰起钢刀，心中暗想道：“唐僧乃上邦人物，必知礼义。终不然我饶了他性命，又着他徒弟拿我不成？噫！这多是我浑家有甚么书信到他那国里，走了风汛。等我去问他一问。”那怪陡起凶性，要杀公主。\n却说那公主不知，梳妆方毕，移步前来。只见那怪怒目攒眉，咬牙切齿。那公主还陪笑脸迎道：“郎君有何事这等烦恼？”那怪咄的一声骂道：“你这狗心贱妇，全没人伦！我当初带你到此，更无半点儿说话。你穿的锦，戴的金，缺少东西我去寻，四时受用，每日情深。你怎么只想你父母，更无一点夫妇心？”那公主闻说，吓得跪倒在地道：“郎君啊，你怎么今日说起这分离的话？”那怪道：“不知是我分离，是你分离哩！我把那唐僧拿来，算计要他受用，你怎么不先告过我，就放了他？原来是你暗地里修了书信，教他替你传寄；不然，怎么这两个和尚又来打上我门，教还你回去？这不是你干的事？”公主道：“郎君，你差怪我了。我何尝有甚书去？”老怪道：“你还强嘴哩！现拿住一个对头在此，却不是证见？”公主道：“是谁？”老妖道：“是唐僧第二个徒弟沙和尚。”原来人到了死处，谁肯认死，只得与他放赖，公主道：“郎君且息怒，我和你去问他一声。果然有书，就打死了，我也甘心；假若无书，却不枉杀了奴奴也？”那怪闻言，不容分说，轮开一只簸箕大小的蓝靛手。抓住那金枝玉叶的发万根，把公主揪上前，捽在地下，执着钢刀，却来审沙僧。咄的一声道：“沙和尚！你两个辄敢擅打上我们门来，可是这女子有书到他那国，国王教你们来的？”\n沙僧已捆在那里，见妖精凶恶之甚，把公主掼倒在地，持刀要杀，他心中暗想道：“分明是他有书去。……救了我师父。此是莫大之恩。我若一口说出，他就把公主杀了，此却不是恩将仇报？罢，罢，罢！想老沙跟我师父一场，也没寸功报效，今日已此被缚，就将此性命与师父报了恩罢。”遂喝道：“那妖怪不要无礼！他有甚么书来，你这等枉他，要害他性命。我们来此问你要公主，有个缘故。只因你把我师父捉在洞中，我师父曾看见公主的模样动静。及至宝象国，倒换关文，那皇帝将公主画影图形，前后访问。因将公主的形影，问我师父沿途可曾看见，我师父遂将公主说起，他故知是他儿女，赐了我等御酒，教我们来拿你，要他公主还宫。此情是实，何尝有甚书信？你要杀就杀了我老沙，不可枉害平人，大亏天理！”"}]}
{"conversation": [{"input": "", "output": "那妖见沙僧说得雄壮，遂丢了刀，双手抱起公主道：“是我一时粗鲁，多有冲撞，莫怪，莫怪。”与他挽了青丝，扶上宝髻，软款温柔，怡颜悦色，撮哄着她进去了。又请上坐陪礼，那公主是妇人家水性，见他错敬，遂回心转意道：“郎君啊，你若念夫妇的恩爱，可把那沙僧的绳子略放松些儿。”老妖闻言，即命小的们把沙僧解了绳子，锁在那里。沙僧见解缚锁住，立起来，心中暗喜道：“古人云：‘与人方便，自己方便。’我若不方便了他，他怎肯教把我松放松放？”\n那老妖又教安排酒席，与公主陪礼压惊。吃酒到半酣，老妖忽的又换了一件鲜明的衣服，取了一口宝刀，佩在腰里。转过手，摸着公主道：“浑家，你且在家吃酒，看着两个孩儿，不要放了沙和尚。趁那唐僧在那国里，我也赶早儿去认认亲也。”公主道：“你认甚亲？”老妖道：“认你父王。我是他驸马，他是我丈人，怎么不去认认？”公主道：“你去不得。”老妖道：“怎么去不得？”公主道：“我父王不是马挣力战的江山，他本是祖宗遗留的社稷，自幼儿是太子登基，城门也不曾远出，没有见你这等凶汉。你这嘴脸相貌生得丑陋，若见了他，恐怕吓了他，反为不美，却不如不去认的还好。”老妖道：“既如此说，我变个俊的儿去便罢。”公主道：“你试变来我看看。”好怪物，他在那酒席间，摇身一变，就变做一个俊俏之人。真个生得：\n形容典雅，体段峥嵘。言语多官样，行藏正妙龄。才如子建成诗易 (92) ，貌似潘安掷果轻 (93) 。头上戴一顶鹊尾冠，乌云敛伏；身上穿一件玉罗褶 (94) ，广袖飘迎。足下乌靴花摺，腰间鸾带光明。丰神真是奇男子，耸壑轩昂美俊英 (95) 。\n公主见了，十分欢喜。那妖笑道：“浑家，可是变得好么？”公主道：“变得好，变得好！你这一进朝啊，我父王是亲不灭，一定着文武多官留你饮宴。倘吃酒中间，千千仔细，万万个小心，却莫要现出原嘴脸来，露出马脚，走了风汛，就不斯文了。”老妖道：“不消吩咐，自有道理。”\n你看他纵云头，早到了宝象国。按落云光，行至朝门之外。对阁门大使道：“三驸马特来见驾，乞为转奏转奏。”那黄门奏事官来至白玉阶前奏道：“万岁，有三驸马来见驾，现在朝门外听宣。”那国王正与唐僧叙话。忽听得三驸马，便问多官道：“寡人只有两个驸马，怎么又有个三驸马？”多官道：“三驸马，必定是妖怪来了。”国王道：“可好宣他进来？”那长老心惊道：“陛下，妖精啊，不精者不灵。他能知过去未来，他能腾云驾雾，宣他也进来，不宣他也进来，倒不如宣他进来，还省些口面 (96) 。”"}]}
{"conversation": [{"input": "", "output": "国王准奏，叫宣，把怪宣至金阶。他一般的也舞蹈山呼的行礼。多官见他生得俊丽，也不敢认他是妖精。他都是些肉眼凡胎，却当做好人。那国王见他耸壑昂霄，以为济世之梁栋，便问他：“驸马，你家在那里居住？是何方人氏？几时得我公主配合？怎么今日才来认亲？”那老妖叩头道：“主公，臣是城东碗子山波月庄人家。”国王道：“你那山离此处多远？”老妖道：“不远，只有三百里。”国王道：“三百里路，我公主如何得到那里，与你匹配？”那妖精巧语花言，虚情假意的答道：“主公，微臣自幼儿好习弓马，采猎为生。那十三年前，带领家童数十，放鹰逐犬，忽见一只斑斓猛虎，身驮着一个女子，往山坡下走。是微臣兜弓一箭，射倒猛虎，将女子带上本庄，把温水温汤灌醒，救了他性命。因问他是那里人家，他更不曾题‘公主’二字。早说是万岁的三公主，怎敢欺心，擅自配合？当得进上金殿，大小讨一个官职荣身。只因他说是民家之女，才被微臣留在庄所。女貌郎才，两相情愿，故配合至此多年。当时配合之后，欲将那虎宰了，邀请诸亲，却是公主娘娘教且莫杀。其不杀之故，有几句言词，道得甚好。说道：\n托天托地成夫妇，无媒无证配婚姻。\n前世赤绳曾系足，今将老虎做媒人。\n臣因此言，故将虎解了索子，饶了他性命。那虎带着箭伤，跑蹄剪尾而去。不知他得了性命，在那山中，修了这几年，炼体成精，专一迷人害人。臣闻得昔年也有几次取经的，都说是大唐来的唐僧。想是这虎害了唐僧，得了他文引，变作那取经的模样，今在朝中哄骗主公。主公啊，那绣墩上坐的，正是那十三年前驮公主的猛虎，不是真正取经之人！”\n你看那水性的君王 (97) ，愚迷肉眼不识妖精，转把他一片虚词，当了真实。道：“贤驸马，你怎的认得这和尚是驮公主的老虎？”那妖道：“主公，臣在山中，吃的是老虎，穿的也是老虎，与他同眠同起，怎么不认得？”国王道：“你既认得，可教他现出本相来看。”怪物道：“借半盏净水，臣就教他现了本相。”国王命官取水，递与驸马。那怪接水在手，纵起身来走上前，使个“黑眼定身法”。念了咒语，将一口水望唐僧喷去，叫声“变！”那长老的真身，隐在殿上，真个变作一只斑斓猛虎。此时君臣同眼观看，那只虎生得：\n白额圆头，花身电目。四只蹄挺直峥嵘，二十爪钩弯锋利。锯牙包口，尖耳连眉。狞狰壮若大猫形，猛烈雄如黄犊样。刚须直直插银条，刺舌骍骍喷恶气 (98) ，果然是只猛斑斓，阵阵威风吹宝殿。"}]}
{"conversation": [{"input": "", "output": "国王一见，魄散魂飞。唬得那多官尽皆躲避。有几个大胆的武将，领着将军、校尉一拥上前，使各项兵器乱砍。这一番不是唐僧该有命不死，就是二十个僧人，也打为肉酱。此时幸有丁甲、揭谛、功曹、护教诸神，暗在半空中护佑，所以那些人兵器皆不能打伤。众臣嚷到天晚，才把那虎活活的捉了。用铁绳锁了，放在铁笼里，收于朝房之内。那国王却传旨，教光禄寺大排筵宴，谢驸马救拔之恩。不然，险被那和尚害了。\n当晚，众臣朝散，那妖魔进了银安殿，又选十八个宫娥彩女，吹弹歌舞，劝妖魔饮酒作乐。那怪物独坐上席，左右排列的，都是那艳质娇姿，你看他受用！饮酒至二更时分，醉将上来，忍不住胡为。跳起身大笑一声，现了本相。陡发凶心，伸开簸箕大手，把一个弹琵琶的女子，抓将过来，扢咋的把头咬了一口。吓得那十七个宫娥，没命的前后乱跑乱藏。你看那：\n宫娥悚惧，彩女忙惊。宫娥悚惧，一似雨打芙蓉笼夜雨；彩女忙惊，就如风吹芍药舞春风。捽碎琵琶顾命，跌伤琴瑟逃生。出门那分南北，离殿不管西东。磕损玉面，撞破娇容。人人逃命走，各各奔残生。\n那些人出去，又不敢吆喝；夜深了，又不敢惊驾。都躲在那短墙檐下，战战兢兢不题。\n却说那怪物坐在上面，自家斟酒，喝一盏，扳过人来，血淋淋的啃上两口。他在里面受用，外面人尽传道：“唐僧是个虎精！”乱传乱嚷，嚷到金亭馆驿。此时驿里无人，止有白马在槽上吃草吃料。他本是西海小龙王，因犯天条，锯角退鳞变白马，驮唐僧往西方取经。忽闻人讲唐僧是个虎精，他也心中暗想道：“我师父分明是个好人，必然被怪把他变做虎精，害了师父。怎的好！怎的好！大师兄去得久了，八戒、沙僧，又无音信。”他只捱到二更时分，万籁无声，却才跳将起来道：“我今若不救唐僧，这功果休矣，休矣！”他忍不住顿绝缰绳，抖松鞍辔，急纵身，忙显化，依然化作龙。驾起乌云，直上九霄空里观看。有诗为证。诗曰：\n三藏西来拜世尊，途中偏有恶妖氛。\n今宵化虎灾难脱，白马垂缰救主人。\n小龙王在半空里，只见银安殿内，灯烛辉煌。原来那八个满堂红上 (99) ，点着八根蜡烛。低下云头，仔细看处，那妖魔独自个在上面，逼法的饮酒吃人肉哩 (100) 。小龙笑道：“这厮不济！走了马脚，识破风汛， 匾秤铊了。吃人可是个长进的！却不知我的师父下落何如，倒遇着这个泼怪。且等我去戏他一戏，若得手，拿住妖精再救师父不迟。”"}]}
{"conversation": [{"input": "", "output": "好龙王，他就摇身一变，也变做个宫娥，真个身体轻盈，仪容娇媚，忙移步走入里面，对妖魔道声万福：“驸马呵，你莫伤我性命，我来替你把盏。”那妖道：“斟酒来。”小龙接过壶来，将酒斟在他盏中，酒比锺高出三五分来，更不漫出。这是小龙使的“逼水法”。那怪见了不识，心中喜道：“你有这般手段？”小龙道：“还斟得有几分高哩。”那怪道：“再斟上，再斟上。”他举着壶只情斟，那酒只情高，就如十三层宝塔一般，尖尖满满，更不漫出些须。那怪物伸过嘴来，吃了一锺；扳着死人，吃了一口。道：“会唱么？”小龙道：“也略晓得些儿。”依腔韵唱了一个小曲，又奉了一锺。那怪道：“你会舞么？”小龙道：“也略晓得些儿，但只是素手 (101) ，舞得不好看。”那怪揭起衣服，解下腰间所佩宝剑，掣出鞘来递与小龙。小龙接了刀，就留心，在那酒席前，上三下四，左五右六，丢开了花刀法。\n那怪看得眼咤，小龙丢了花字，望妖精劈一刀来。好怪物，侧身躲过，慌了手脚，举起一根满堂红，架住宝刀。那满堂红原是熟铁打造的，连柄有八九十斤。两个出了银安殿，小龙现了本相，却驾起云头，与那妖魔在那半空中相杀。这一场，黑地里好杀！怎见得：\n那一个是碗子山生成的怪物，这个是西洋海罚下的真龙。一个放毫光如喷白电，一个生锐气如迸红云。一个好似白牙老象走人间，一个就如金爪狸猫飞下界。一个是擎天玉柱 (102) ，一个是架海金梁 (103) 。银龙飞舞，黄鬼翻腾。左右宝刀无怠慢，往来不歇满堂红。\n他两个在云端里，战够八九回合，小龙的手软筋麻，老魔的身强力壮。小龙抵敌不住，飞起刀去砍那妖怪。妖怪有接刀之法，一只手接了宝刀，一只手抛下满堂红便打，小龙措手不及，被他把后腿上着了一下。急慌慌按落云头，多亏了御水河救了性命，小龙一头钻下水去。那妖魔赶来寻他不见，执了宝刀，拿了满堂红，回上银安殿，照旧吃酒睡觉不题。\n却说那小龙潜于水底，半个时辰听不见声息，方才咬着牙，忍着腿疼跳将起去，踏着乌云，径转馆驿。还变作依旧马匹，伏于槽下，可怜浑身是水，腿有伤痕。那时节：\n意马心猿都失散，金公木母尽凋零。\n黄婆伤损通分别，道义消疏怎得成！"}]}
{"conversation": [{"input": "", "output": "意马心猿都失散，金公木母尽凋零。\n黄婆伤损通分别，道义消疏怎得成！\n且不言三藏逢灾，小龙败战。却说那猪八戒，从离了沙僧，一头藏在草科里，拱了一个猪浑塘。这一觉直睡到半夜时候才醒，醒来时，又不知是甚么去处，摸摸眼定了神思，侧耳才听，噫！正是那山深无犬吠，野旷少鸡鸣。他见那星移斗转，约莫有三更时分，心中想道：“我要回救沙僧，诚然是‘单丝不线，孤掌难鸣’。……罢，罢，罢！我且进城去见了师父，奏准当今，再选些骁勇人马助着老猪，明日来救沙僧罢。”\n那呆子急纵云头，径回城里。半霎时到了馆驿。此时人静月明，两廊下寻不见师父。只见白马睡在那厢，浑身水湿，后腿有盘子大小一点青痕。八戒失惊道：“双晦气了！这亡人又不曾走路，怎么身上有汗，腿有青痕？想是歹人打劫师父，把马打坏了。”那白马认得是八戒，忽然口吐人言，叫声“师兄！”这呆子吓了一跌，趴起来往外要走，被那马探探身，一口咬住皂衣道：“哥呵，你莫怕我。”八戒战兢兢的道：“兄弟，你怎么今日说起话来了？你但说话，必有大不祥之事。”小龙道：“你知师父有难么？”八戒道：“我不知。”小龙道：“你是不知。你与沙僧在皇帝面前弄了本事，思量拿倒妖魔，请功求赏。不想妖魔本领大，你们手段不济，禁他不过。好道着一个回来，说个信息是，却更不闻音。那妖精变做一个俊俏文人，撞入朝中，与皇帝认了亲眷。把我师父变作一个斑斓猛虎，见被众臣捉住，锁在朝房铁笼里面。我听得这般苦恼，心如刀割。你两日又不在不知，恐一时伤了性命，只得化龙身去救。不期到朝里，又寻不见师父。及到银安殿外，遇见妖精，我又变做个宫娥模样，哄那怪物。那怪叫我舞刀他看，遂尔留心，砍他二刀，早被他闪过，双手举个满堂红，把我战败。我又飞刀砍去，他又把刀接了，摔下满堂红，把我后腿上着了一下，故此钻在御水河，逃得性命。腿上青是他满堂红打的。”\n八戒闻言道：“真个有这样事？”小龙道：“莫成我哄你了！”八戒道：“怎的好！怎的好！你可挣得动么？”小龙道：“我挣得动便怎的？”八戒道：“你挣得动，便挣下海去罢。把行李等老猪挑去高老庄上，回炉做女婿去呀。”小龙闻说，一口咬住他直裰子，那里肯放，止不住眼中滴泪道：“师兄呵！你千万休生懒惰。”八戒道：“不懒惰便怎么？沙兄弟已被他拿住，我是战不过他，不趁此散火，还等甚么？”"}]}
{"conversation": [{"input": "", "output": "小龙沉吟半晌，又滴泪道：“师兄啊，莫说散火的话。若要救得师父，你只去请个人来。”八戒道：“教我请谁么？”小龙道：“你趁早儿驾云回上花果山，请大师兄孙行者来。他还有降妖的大法力，管教救了师父，也与你我报得这败阵之仇。”八戒道：“兄弟，另请一个儿便罢了，那猴子与我有些不睦。前者在白虎岭上，打杀了那白骨夫人，他怪我撺掇师父念《紧箍儿咒》。我也只当耍子，不想那老和尚当真的念起来，就把他赶逐回去。他不知怎么样的恼我，他也决不肯来。倘或言语上，略不相对，他那哭丧棒又重，假若不知高低，捞上几下，我怎的活得成么？”小龙道：“他决不打你，他是个有仁有义的猴王。你见了他，且莫说师父有难，只说：‘师父想你哩。’把他哄将来，到此处，见这样个情节，他必然不忿，断乎要与那妖精比并，管情拿得那妖精，救得我师父。”八戒道：“也罢，也罢。你倒这等尽心，我若不去，显得我不尽心了。我这一去，果然行者肯来，我就与他一路来了；他若不来，你却也不要望我，我也不来了。”小龙道：“你去，你去，管情他来也。”\n真个呆子收拾了钉钯，整束了直裰，跳将起去，踏着云径往东来。这一回，也是唐僧有命。那呆子正遇顺风，撑起两个耳朵，好便似风篷一般，早过了东洋大海，按落云头。不觉的太阳星上，他却入山寻路。\n正行之际，忽闻得有人言语。八戒仔细看时，原来是行者在山凹里聚集群妖。他坐在一块石头崖上，面前有一千二百多猴子，分序排班，口称：“万岁！大圣爷爷！”八戒道：“且是好受用，且是好受用！怪道他不肯做和尚，只要来家哩！原来有这些好处，许大的家业，又有这多的小猴伏侍。若是老猪有这一座山场，也不做甚么和尚了。如今既到这里，却怎么好？必定要见他一见是。”那呆子有些怕他，又不敢明明的见他，却往草崖边，溜啊溜的，溜在那一千二三百猴子当中挤着，也跟那些猴子磕头。"}]}
{"conversation": [{"input": "", "output": "不知孙大圣坐得高，眼又乖滑，看得他明白。便问：“那班部中乱拜的是个夷人 (104) ，是那里来的？拿上来！”说不了，那些小猴，一窝蜂，把个八戒推将上来，按倒在地。行者道：“你是那里来的夷人？”八戒低着头道：“不敢，承问了。不是夷人，是熟人，熟人。”行者道：“我这大圣部下的群猴，都是一般模样。你这嘴脸生得各样 (105) ，相貌有些雷堆 (106) ，定是别处来的妖魔。既是别处来的，若要投我部下，先来递个脚色手本，报了名字，我好留你在这随班点扎。若不留你，你敢在这里乱拜！”八戒低着头，拱着嘴道：“不羞！就拿出这副嘴脸来了。我和你兄弟也做了几年，又推认不得，说是甚么夷人！”行者笑道：“抬起头来我看。”那呆子把嘴往上一伸道：“你看么！你认不得我，好道认得嘴耶！”行者忍不住笑道：“猪八戒。”他听见一声叫，就一毂辘跳将起来道：“正是！正是！我是猪八戒！”他又思量道：“认得就好说话了。”\n行者道：“你不跟唐僧取经去，却来这里怎的？想是你冲撞了师父，师父也贬你回来了？有甚贬书，拿来我看。”八戒道：“不曾冲撞他。他也没甚么贬书，也不曾赶我。”行者道：“既无贬书，又不曾赶你，你来我这里怎的？”八戒道：“师父想你，着我来请你的。”行者道：“他也不请我，他也不想我。他那日对天发誓，亲笔写了贬书，怎么又肯想我，又肯着你远来请我？我断然也是不好去的。”八戒就地扯个谎，忙道：“委是想你，委是想你！”行者道：“他怎的想我来？”八戒道：“师父在马上正行，叫声‘徒弟’，我不曾听见，沙僧又推耳聋。师父就想起你来，说我们不济，说你还是个聪明伶俐之人，常时声叫声应，问一答十。因这般想你，专专教我来请你的。万望你去走走，一则不辜他仰望之心，二来也不负我远来之意。”行者闻言，跳下崖来，用手搀住八戒道：“贤弟，累你远来，且和我耍耍儿去。”八戒道：“哥呵，这个所在路远，恐师父盼望去迟，我不耍子了。”行者道：“你也是到此一场，看看我的山景何如。”那呆子不敢推辞，只得随他走走。\n二人携手相搀，概众小妖随后，上那花果山极巅之处。好山！自是那大圣回家，这几日，收拾得复旧如新。但见那："}]}
{"conversation": [{"input": "", "output": "青如削翠，高似摩云。周围有虎踞龙蟠，四面多猿啼鹤唳。朝出云封山顶，暮观日挂林间。流水潺潺鸣玉珮，涧泉滴滴奏瑶琴。山前有崖峰峭壁，山后有花木秾华。上连玉女洗头盆，下接天河分派水。乾坤结秀赛蓬莱，清浊育成真洞府。丹青妙笔画时难，仙子天机描不就。玲珑怪石石玲珑，玲珑结彩岭头峰。日影动千条紫艳，瑞气摇万道红霞。洞天福地人间有，遍山新树与新花。\n八戒观之不尽，满心欢喜道：“哥啊，好去处！果然是天下第一名山。”行者道：“贤弟，可过得日子么？”八戒笑道：“你看师兄说的活。宝山乃洞天福地之处，怎么说度日之言也？”二人谈笑多时，下了山。只见路旁有几个小猴，捧着紫巍巍的葡萄，香喷喷的梨枣，黄森森的枇杷，红艳艳的杨梅，跪在路旁，叫道：“大圣爷爷，请进早膳。”行者笑道：“我猪弟食肠大，却不是以果子作膳的。也罢，也罢，莫嫌菲薄，将就吃个儿当点心罢。”八戒道：“我虽食肠大，却也随乡入乡是。拿来，拿来，我也吃几个儿尝新。”\n二人吃了果子，渐渐日高。那呆子恐怕误了救唐僧，只管催促道：“哥哥，师父在那里盼望我和你哩，望你和我早早儿去罢。”行者道：“贤弟，请你往水帘洞里去耍耍。”八戒坚辞道：“多感老兄盛意。奈何师父久等，不劳进洞罢。”行者道：“既如此，不敢久留，请就此处奉别。”八戒道：“哥哥，你不去了？”行者道：“我往那里去？我这里，天不收，地不管，自由自在，不耍子儿，做甚么和尚？我是不去，你自去罢。但上复唐僧：既赶退了，再莫想我。”呆子闻言，不敢苦逼，只恐逼发他性子，一时打上两棍。无奈，只得喏喏告辞，找路而去。\n行者见他去了，即差两个溜撒的小猴 (107) ，跟着八戒，听他说些甚么。真个那呆子下了山，不上三四里路，回头指着行者，口里骂道：“这个猴子，不做和尚，倒做妖怪！这个猢狲！我好意来请他，他却不去。——你不去便罢！”走几步，又骂几声。那两个小猴，急跑回来报道：“大圣爷爷，那猪八戒不大老实，他走走儿，骂几声。”行者大怒，叫：“拿将来！”那众猴满地飞来赶上，把个八戒，扛翻倒了，抓鬃扯耳，拉尾揪毛，捉将回去。\n毕竟不知怎么处治，性命死活若何，且听下回分解。\n--------------------\n(1) 　心上刃——心字上面一个刃字，即忍字。古代的文字游戏中有拆字法，把一个字拆成几个部分，或把几个部分拼起来。\n(2) 　寸边而——同上法，为“耐”字。"}]}
{"conversation": [{"input": "", "output": "(2) 　寸边而——同上法，为“耐”字。\n(3) 　光皮散儿——表面光。据宋代吴自牧《梦粱录·团行》说：“钻珠子者曰‘散儿行’，做靴鞋者名‘双线行’。”因此“散儿”可能是珠子。\n(4) 　者着——假托，借着。\n(5) 　禳(ráng)——衣服肮脏。\n(6) 　裁处——判断处理。\n(7) 　的道——明道。的是多义字，这里的意思是明确、清楚。\n(8) 　醋——惧怯，发怵。\n(9) 　三十六天——道教认为天有三十六重，每一重都有神仙居住，由道高的神仙管辖。详注见前。\n(10) 　 (sù)——鸟儿飞翔扇动翅膀的声音。\n(11) 　海屋——这是祝人长寿的吉祥话是“海屋添筹”的略语。传说有一个长寿老人， 说自己每遇沧海变桑田时，就下一筹(用作计算的筹码)，这筹已经堆满十间屋子了。事见《东坡志林》卷二《异事上·三老语》：“尝有三老人相遇，或问之年。一人曰：‘吾年不可记，但忆少年时与盘古有旧。’一人曰：‘海水变桑田时，吾辄下一筹，尔来吾筹已满十间屋。’一人曰：‘吾所食蟠桃，弃其核于昆仑山下，今已与昆仑齐矣。’以余观之，三子与蜉蝣、朝菌何以异哉。”\n(12) 　吞——褪下、扯开。\n(13) 　番番是福——每件事情都有福。这是句吉利话。番与翻谐音，因此八戒在福星身上乱翻。\n(14) 　 (wā)——磨磨蹭蹭地走。\n(15) 　四时吉庆——这是一句吉庆话，“吉庆”与“击磬”谐音，所以八戒拿着小磬乱敲乱打。\n(16) 　方丈——海上仙岛。\n(17) 　玉膏句——玉膏指膏雨，即滋润植物的好雨。芝田，传说神仙种灵芝的地方。\n(18) 　长生篆——用篆字写的长生牌，是挂在腰带上的饰物。\n(19) 　东华帝君——道教神仙。《历代真体仙道通鉴》说他是汉代东海人，姓王，名玄甫，号华阳真人。曾经将神符、金丹等传给钟离权。有人说他曾隐居昆仑山，后来又移居五台山紫府洞，号“东华紫府少阳君”。全真教尊奉他为北五祖之一。"}]}
{"conversation": [{"input": "", "output": "(20) 　天上蟠桃三度摸——传说汉武帝时臣子东方朔是神仙，曾三次偷王母蟠桃，被贬谪下凡。旧题汉·班固《汉武故事》：“东郡送一短人，长七寸，衣冠俱足。上疑其山精，常令在案上行。召东方朔问。朔至，呼短人曰：‘巨灵，汝何忽叛来？阿母还未？’短人不对，因指朔谓上曰：‘王母种桃，三千年一作子，此儿不良，已三过偷之矣，遂失王母意，故被谪来此。’上大惊，始知朔非世中人。”又，晋·张华《博物志·史补》：“唯帝与(王)母对坐，其从者皆不得进。时东方朔窃从殿南厢朱鸟牗中窥母，母顾之，谓帝曰：‘此窥牗小儿，尝三来盗吾此桃。’帝乃大怪之。由此世人谓东方朔神仙也。”\n(21) 　东方朔——汉武帝时人，《史记·滑稽列传》中有他的传。说：“武帝时，齐人有东方生名朔，以好古传书，爱经术，多所传观外家之语。朔初入长安，至公车上书，凡三千奏牍。公车令两人共持举其书，仅能胜之。人主从上方读之，止，辄乙其处，读之二月乃尽。诏拜以为郎，常在侧侍中。数召至前谈语，人主未尝不说也。”东方朔为人诙谐，滑稽多智，长于应对，关于他的传闻很多，有人传说他是被贬谪的神仙。他还是一个文学家。\n(22) 　阁气——怄气，斗气。\n(23) 　锟铻——即昆吾，山名。《山海经》说：“又西二百里，名昆吾山，其上多赤铜。”郭璞注曰：“此山出名铜，色赤如火，以之作刀，切玉如割泥也。”昆吾山有质量很好的金属矿，所以好兵器都称为“锟铻刀”或“锟铻剑”。《列子·汤问》：“周穆王大征西戎，西戎献锟铻之剑，火浣之布。其剑长尺有咫，炼钢赤刃，用之切玉如切泥焉。”又，晋·王嘉《拾遗记》卷十：“昆吾山其下多赤金，色如火……越王勾践使工人以白马牛祠昆吾之神，采金铸之，以成八剑。”又，《海内十洲记》：“周穆王时，西胡献昆吾割玉刀，及夜光常满杯。”这里是说瀛洲岛上的岩石像昆吾石，名贵而坚固。\n(24) 　碧鸡——传说中的神物。《汉书·郊祀志》：“或言益州有金马碧鸡之神。”\n(25) 　交梨火枣——道教所说的两种仙果，可以帮助人飞腾成仙。《真诰·运象》：“玉醴金浆，交梨火枣，此则腾飞之药，不比于金丹也。”\n(26) 　周天甲子难拘管——周天，指一定时间的循环，月有月周天，日有日周天。周天甲子是六十年，因为一甲子是六十年。是说瀛洲岛上的老神仙岁月对他们没有影响，再也不老不死。"}]}
{"conversation": [{"input": "", "output": "(27) 　四圣、六凡——佛教语，简称“十界”。佛教把佛和众生分为十类，佛为四圣，即声闻、缘觉、菩萨、佛。众生是六凡，即地狱、饿鬼、畜生、阿修罗、人、天。\n(28) 　少林——即河南少林寺。有时也可以作为佛寺的代称。\n(29) 　无垢佛——无垢是佛教语，意思是清净而无垢染。这里指观音菩萨，是说明观音菩萨的修为。\n(30) 　沧溟——有两种解释：一是大海；另一是高远幽深的天空。这里是指天空。\n(31) 　斗柄——北斗的柄。北斗星座的七星，前四星像斗；后三星像柄，叫斗柄。\n(32) 　玉笋——形容美女的手。唐·韩偓诗《咏手》：“腕白肤红玉笋芽，调琴抽线露尖斜。”\n(33) 　金莲——形容美女的纤足。此典故应起自南齐东昏侯，他极为奢靡，宠潘妃。据《南史·齐本纪·废帝东昏侯》记载：“又凿金为莲花，以帖地，令潘妃行其上，曰：‘此步步生莲花也。’”后人形容美女的步态为“莲步”。由此引申，后人又将美女的纤足称为“金莲”。唐·韩偓《金陵》诗：“彩笺丽句今已矣，罗袜金莲何寂寥。”\n(34) 　蛾眉柳带烟——蛾眉形容女子眉弯弯的又细又长，像蛾子的触须。《诗经·卫风·硕人》：“领如蝤蛴，齿如瓠犀，螓首蛾眉。”柳带烟也形容眉，即眉像笼烟的柳叶。\n(35) 　冰肌玉骨——冰肌玉骨形容人的肌肤与骨骼。典故出自《庄子·逍遥游》：“藐姑射之山有神人居焉，肌肤若冰雪，绰约如处子，不食五谷，吸风饮霞，乘云气御飞龙而游乎四海之外。”又，苏轼《洞仙歌》：“冰肌玉骨，自清凉无汗。”\n(36) 　嘈——肠胃不适。\n(37) 　方上僧人——方上即方外，指出家人。\n(38) 　父母在句——此话出自《论语·里仁》意思是父母在堂，做儿子的应该在家伺候父母，不要出远门，不要离家的日子太长。如果必须出门，就要向父母说明去向，免得父母挂念。\n(39) 　客子——雇佣的工人。\n(40) 　五黄六月——也作“五荒六月”，指六月间五谷将成熟，农事繁忙的时候。"}]}
{"conversation": [{"input": "", "output": "(40) 　五黄六月——也作“五荒六月”，指六月间五谷将成熟，农事繁忙的时候。\n(41) 　芹献——对自己礼物的谦称。典故出自《列子·杨朱》，是说有一山野之民，只有麻衣粗布，勉强过冬，从来不知道有丝绵、狐裘之类。到了春天，他在田中耕种，太阳晒背，觉得暖烘烘的，很舒服，就想把这好事向君主献言。里中有一个富人举例告诉他说，以前有人觉得水芹等蔬菜好吃，对富人夸耀。富人吃了口、腹都觉得不舒服。这个山野之民听了，就打消献言的念头了。后来人们就把“芹献”当作送礼的谦词，表示礼物只是略表寸心而已。如唐·杜甫诗《赤甲》：“炙背可以献天子，美芹由来知野人。”又如南戏《荆钗记》第三十七出：“小老人没有什么孝心，安排果酒旗帐，聊表野人献芹之意。”\n(42) 　罢(pí)软——软弱，形容做事没有主见，不果决。\n(43) 　唆嘴——搬弄是非。\n(44) 　撺唆——挑拨，挑唆。\n(45) 　亚腰——束腰，掐腰。\n(46) 　蓝田带——蓝田玉做的腰带。蓝田县在陕西省渭河平原南部，产美玉。所以后人也将美玉都比喻作“蓝田玉”。\n(47) 　彭祖——古代传说中长寿的人。《庄子·逍遥游》：“上古有大椿者，以八千岁为春，八千岁为秋。而彭祖乃今以久特闻，众人匹之。”又，汉·刘向《列仙传》：“彭祖者，殷大夫也，姓篯名铿，帝颛顼之孙，陆终氏之中子。历夏至殷末八百余岁。常食桂芝，善导引行气。历阳有彭祖仙室……后升仙去。”\n(48) 　耳中鸣玉磬——玉磬，古代乐器。这里是说老年人常耳鸣，嗡嗡的，像敲击玉磬的声音。\n(49) 　鹤氅——是一种羽裘衣，隐士或道士穿的衣服。《世说新语·企羡》：“孟昶未达时，家在京口，尝见王恭乘高舆，被鹤氅裘。于时微雪，昶于篱间窥之曰：‘此真神仙中人。’”由于他说“真神仙中人”，所以后来隐士、道士喜欢穿它，潇洒的人也愿意穿。如宋·王禹偁《黄州新建小竹楼记》：“公退之暇，披鹤氅，戴华阳巾，手执《周易》一卷，焚香默坐，消遣世虑。”\n(50) 　逼法——拟声词，形容老儿比哩剥落念经。又，第三十回中，形容妖怪吃人的声音。\n(51) 　摆站——古代一种服刑的方式，发配到指定的驿站去服劳役。\n(52) 　定盘星——秤杆上的第一星，秤准不准，要看第一星定得合不合适。后来比喻正确的基准，一定的主意。\n(53) 　惺惺——聪明机灵。\n(54) 　阿鼻地狱——是佛教八大地狱之一，是最底层的地狱。阿鼻是梵语音译，意思是无间断即痛苦不断。"}]}
{"conversation": [{"input": "", "output": "(55) 　软款——用温柔的模样和态度来打动人。\n(56) 　 (zhān)言 语——花言巧语，胡言乱语。\n(57) 　九夏——九州华夏。\n(58) 　福老——这里指老神仙。\n(59) 　海东青——一种凶猛而珍贵的大雕，产于黑龙江下游一带，以青色为最佳，所以称为“海东青”简称“海青”。\n(60) 　红娘子以上各句——这一首词，按其格律似《西江月》，是一首“俳体”即游戏之作。整首用中药名镶嵌在句中。乌头、海马、人参、官桂、朱砂、附子、槟榔、轻粉、红娘子都是中药。\n(61) 　斗做——拼合成。\n(62) 　柬下——除下。\n(63) 　三岛天堂——三岛，海外仙岛，注已见前。这里形容金塔像神仙住的天堂。\n(64) 　榾柮(gǔduò)——树根疙瘩。\n(65) 　蚁阵蜂衙——蚁阵，蚂蚁打仗时的阵势。蜂衙，蜂窝内有组织，蜂儿各司其职。蜜蜂采了蜜以后，簇簇拥拥回窝。这两组短语常联用，一般作贬义词，形容纷乱的情势，复杂的世事。如宋·陆游词《睡起至园中》：“更欲世间同省事，勾回蚁阵同蜂衙。”又如元·史九敬先杂剧《老庄周一枕蝴蝶梦》第一折：“恰开眼蚁阵蜂衙，转回头兔迹狐踪。”这句是说纷纷扰扰的你争我斗的朝廷，禁不住世情变化，朝代更迭，前朝宫殿变成狐兔出没的地方。\n(66) 　月作三人——这句用李白五言诗《月下独酌》：“花间一壶酒，独酌无相亲。举杯邀明月，对影成三人。”诗句之意境。\n(67) 　风生两腋句——这句用唐·卢仝《谢孟谏议寄新茶》诗：“七盏吃不得也，惟觉两腋习习清风生。”的诗意。卢仝这首诗是咏茶的名诗，是说好茶喝到第七碗，就觉得两腋生风，飘飘欲仙。\n(68) 　种田生白玉——这个典故出自晋代干宝《搜神记》。是说有个名叫杨伯雍的人，性至孝。父母过世后葬在无终山，因此就在山下住。此山高八十里，上无水。他常在山坡上义务为行人提供水浆，过往行人都喝他的水。一天，有个神仙给了他一斗石子，让他找一块高平地种下，并说以后会长出玉石来。杨伯雍照神仙的话，种下石子，几年后，地里果然生出玉子。他用白璧五双做聘礼，娶了名门之女。天子听说他的事迹，封他为大夫。\n(69) 　观风——看风景。\n(70) 　磲(qú)石带——镶嵌着砗(chē)磲石的腰带。砗磲，仅次于玉石的美石，这种石头也可以用来做酒杯。\n(71) 　江流——玄奘小字江流。见第十一回：“小字江流古佛儿，法名唤作陈玄奘。”"}]}
{"conversation": [{"input": "", "output": "(71) 　江流——玄奘小字江流。见第十一回：“小字江流古佛儿，法名唤作陈玄奘。”\n(72) 　鳌鱼脱却金钓钩——此句用“钓鳌”典故，出自《列子·汤问》：“渤海之东不知几亿万里……其中有五山焉：一曰岱舆，二曰员峤，三曰方壶，四曰瀛洲，五曰蓬莱……而五山之根无所连著，常随潮波上下往还，不得暂峙焉。仙圣毒之，往诉于帝。帝恐流于西极，失群仙之居，乃命禺强使巨鳌十五，举首而载之，迭为三番，六万岁一交焉，五山始峙而不动。而龙伯之国有大人，举足不盈数步而暨五山之所，一钓而连六鳌，合负而趣归其国，灼其骨以数焉。于是岱舆、员峤二山流于北极，沉于大海，仙圣之播迁者巨亿计。”这个典故是说龙伯国的大人能一下钓起六只大鳌，可见能力之巨大。这个典故一般形容人有大志向、大能力。宋·赵令畤《侯鲭录》卷六，说李白在开元中谒见宰相，曾自称“钓鳌客”。在这里，是形容唐僧师徒逃脱妖怪的魔窟，像鳌鱼脱逃钓鳌的鱼钩。\n(73) 　  (lǜ)崪崪(zú)——形容山峰高耸的样子。\n(74) 　金汤——即金城汤池，金属的城，沸水流淌的护城河。形容城池坚固，不可攻克。\n(75) 　锦标——原来的意思是锦制的旗帜。后来也用来比喻锦制的标志性物件。在这里，形容万丈层台的精致巍峨，成为标志性的建筑。\n(76) 　大明宫以下宫殿名——大明宫等六个宫殿，其中大明宫、华清宫为唐代宫殿，昭阳宫、长乐宫、建章宫、未央宫为汉代宫殿。\n(77) 　五马——汉代时，太守的车驾用五匹马驾辕，所以常用“五马”代称太守。后来也用来代称高官显爵的车乘。\n(78) 　洛阳桥——指洛阳的“天津桥”。唐·李益诗《上洛桥》：“何堪好风景，独上洛阳桥。”\n(79) 　回首大唐肝胆裂——这个城池的繁华，使得唐僧回想起大唐景象，因此而伤感。\n(80) 　凉德——薄德，是帝王的自谦词。\n(81) 　丕基——巨大的基业。\n(82) 　临深履薄——如面临深渊，如在薄冰上行走，所以十分小心谨慎。语出《诗经·小雅·小旻》。\n(83) 　皇皇后帝——指天或天帝。皇皇，大的意思。后，君主的意思。"}]}
{"conversation": [{"input": "", "output": "(83) 　皇皇后帝——指天或天帝。皇皇，大的意思。后，君主的意思。\n(84) 　花押——押，古代公文上或书简上的签名，各人可以根据自己的喜好，将名字签得很花哨，很有个性，很有特色，叫做“花押”。但是唐代初年是不用花押的，唐太宗要求文书可以用真草写，名字要用楷体字。后来才有人用草书签名，如唐代的韦陟，将“陟”字写得像五朵云似的，被称为“花书”。到了宋元时代，花押盛行，甚至“刺”(类似名片)上也用。到了元代，因为蒙古、色目人写不好汉字，不能做“花押”，只好事先将名字做成花押印章，在文书上盖上花押印。参见宋·叶梦得《石林燕语》卷四、宋周密《癸辛杂识后集·押字不书名》、元·陶宗仪《南村辍耕录》卷二《刻名印》。\n(85) 　昭阳宫——原是汉成帝皇后赵飞燕和其妹合德居住的宫殿，后来也用此泛指后宫，尤其是受宠幸的后妃的宫殿。\n(86) 　坤宫——后宫，后妃住的宫殿。\n(87) 　劬(qú)劳——劳累，劳苦。语出《诗经·小雅·蓼莪》：“哀哀父母，生我劬劳。”\n(88) 　楮(chǔ)——纸。楮树为落叶乔木，树皮可以造纸，因此代称纸。\n(89) 　叆叇(àidài)——天上的云气很盛。\n(90) 　氤氲——烟气浓重弥漫。\n(91) 　意马忆心猿——意马指唐僧的白马，即西海小龙王。心猿即孙悟空。\n(92) 　子建——即三国魏国曹操的儿子曹植，魏晋时著名文学家。说他“成诗易”，用的是七步成诗的典故。典出《世说新语·任诞》：“文帝尝令东阿王七步中作诗，不成者，行大法。应声便为诗曰：‘煮豆持作羹，漉菽以为汁。萁在釜下燃，豆在釜中泣。本自同根生，相煎何太急？’帝深有愧色。”东阿王即曹植。\n(93) 　潘安掷果——晋代潘岳字安仁，相貌极美。少年时出游，妇人们都掷果子给他，掷满一车。后人也称他为“潘安”。事见《世说新语·容止》：“潘岳妙有姿容，好神情。少时挟弹出洛阳道，妇人遇者，莫不连手共萦之。左太冲绝丑，亦复效岳游遨，于是群妪齐共乱唾之，委顿而返。”注引《语林》：“安仁至美，每行，老妪以果掷之，满车。”又见《晋书·潘岳传》：“岳美姿仪，辞藻艳丽，尤善为哀诔之文。少时常挟弹出洛阳道，妇人遇之者，皆连手萦绕，投之以果，遂满车而归。”\n(94) 　褶——褶子，是明代男子的便服，交领或圆领，两袖宽大，长过膝，腰下有细褶。"}]}
{"conversation": [{"input": "", "output": "(94) 　褶——褶子，是明代男子的便服，交领或圆领，两袖宽大，长过膝，腰下有细褶。\n(95) 　耸壑——原意是鱼跳出溪谷，也用来比喻人，意思是出人头地。又如“耸壑昂霄”、“耸壑凌霄”等词，也都是比喻某人极优秀，出人头地。\n(96) 　口面——口角，纠纷。\n(97) 　水性——像水一样的性子，流来流去，没有主意。\n(98) 　骍(xīn)骍——骍，愿意是赤色马，这里是形容虎的舌头赤红色。\n(99) 　满堂红——一种灯具的名称。据清代翟灏《通俗编》，说是“彩绢方灯”。不过后来的形制又有些变化。\n(100) 　逼法——拟声词，已见前注。这里是形容妖怪吃人的声音。\n(101) 　素手——舞时空着手，没有道具。\n(102) 　擎天玉柱——《淮南子·坠形训》：“昔者共工与颛顼争为帝，怒而触不周之山。天柱折，地维绝。”可见，天柱的传说，是早就存在的。又，旧题东方朔《神异经·中荒经》中说：“昆仑之山有铜柱焉，其高入天，所谓天柱也，围三千里，周圆如削。”又，屈原《天问》：“八柱何当？东南何亏？”王逸注：“言天有八山为柱。”洪兴祖补注说：“《河图》言昆仑者，地之中也，地下有八柱，柱广十万里，有三千六百轴，互相牵制，名山大川孔穴相通。”总之，古代传说地有八柱，叫天柱。“擎天玉柱”就是从这个典故引伸出来的，往往形容国家的栋梁之才。但是，这里是形容碗子山妖怪的才能。\n(103) 　架海金梁——与擎天玉柱一样，同是比喻杰出的人才。还常常连用。元·关汉卿杂剧《陈母教子》第一折：“一个是擎天白玉柱，一个是架海紫金梁。”又，佚名杂剧《随和赚风魔蒯通》第四折：“早赚的个韩元帅一时身丧。苦也波擎天白玉柱，痛也波架海紫金梁。”这里比喻小龙。\n(104) 　夷人——古代称东部各部族为夷人，后来也指外国人。这里指外人。\n(105) 　各样——与别人不一样。\n(106) 　雷堆——粗笨的样子。\n(107) 　溜撒——利索，敏捷。"}]}
{"conversation": [{"input": "", "output": "来字卷之七\n第三十一回　猪八戒义激猴王 孙行者智降妖怪\n义结孔怀 (1) ，法归本性。金顺木驯成正果，心猿木母合丹元。共登极乐世界，同来不二法门 (2) 。经乃修行之总径，佛配自己之元神。兄和弟会成三契，妖与魔色应五行。剪除六门趣 (3) ，即赴大雷音。\n却说那呆子被一窝猴子捉住了，扛抬扯拉，把一件直裰子揪破。口里唠唠叨叨的，自家念诵道：“罢了，罢了！这一去有个打杀的情了。”不时到洞口。那大圣坐在石崖之上，骂道：“你这馕糠的夯货！你去便罢了，怎么骂我？”八戒跪在地下道：“哥呵，我不曾骂你；若骂你，就嚼了舌头根。我只说哥哥不去，我自去报师父便了。怎敢骂你？”行者道：“你怎么瞒得过我？我这左耳往上一扯，晓得三十三天人说话；我这右耳往下一扯，晓得十代阎王与判官算账。你今走路把我骂，我岂不听见？”八戒道：“哥呵，我晓得。你贼头鼠脑的，一定又变作个甚么东西儿，跟着我听的。”行者叫：“小的们，选大棍来！先打二十个见面孤拐，再打二十个背花，然后等我使铁棒与他送行！”八戒慌得磕头道：“哥哥，千万看师父面上，饶了我罢！”行者道：“我想那师父好仁义儿哩！”八戒又道：“哥哥，不看师父啊，请看海上菩萨之面，饶了我罢！”\n行者见说起菩萨，却有三分儿转意道：“兄弟，既这等说，我且不打你。你却老实说，不要瞒我。那唐僧在那里有难，你却来此哄我？”八戒道：“哥呵，没甚难处，实是想你。”行者骂道：“这个好打的夯货！你怎么还要者嚣 (4) ？我老孙身回水帘洞，心逐取经僧。那师父步步有难，处处该灾。你趁早儿告诵我，免打！”八戒闻得此言，叩头上告道：“哥呵，分明要瞒着你，请你去的，不期你这等样灵。饶我打，放我起来说罢。”行者道：“也罢，起来说。”众猴撒开手，那呆子跳得起来，两边乱张 (5) 。行者道：“你张甚么？”八戒道：“看看那条路儿空阔，好跑。”行者道：“你跑到那里？我就让你先走三日，老孙自有本事赶转你来。快早说来！这一恼发我的性子，断不饶你！”"}]}
{"conversation": [{"input": "", "output": "八戒道：“实不瞒哥哥说。自你回后，我与沙僧，保师父前行。只见一座黑松林，师父下马，教我化斋。我因许远无一个人家，辛苦了，略在草里睡睡。不想沙僧别了师父，又来寻我。你晓得师父没有坐性，他独步林间玩景，出得林，见一座黄金宝塔放光，他只当寺院，不期塔下有个妖精，名唤黄袍，被他拿住。后边我与沙僧回寻，止见白马、行囊，不见师父，随寻至洞口，与那怪厮杀。师父在洞，幸亏了一个救星，原是宝象国王第三个公主，被那怪摄来者。他修了一封家书，托师父寄去，遂说方便，解放了师父。到了国中，递了书子，那国王就请师父降妖，取回公主。哥呵，你晓得，那老和尚可会降妖？我二人复去与战。不知那怪神通广大，将沙僧又捉了。我败阵而走，伏在草中。那怪变做个俊俏文人入朝，与国王认亲，把师父变作老虎。又亏了白龙马夜现龙身，去寻师父。师父倒不曾寻见，却遇着那怪在银安殿饮酒。他变一宫娥，与他巡酒、舞刀，欲乘机而砍，反被他用满堂红打伤马腿。就是他教我来请师兄的，说道：‘师兄是个有仁有义的君子。君子不念旧恶，一定肯来救师父一难。’万望哥哥念‘一日为师，终身为父’之情，千万救他一救！”\n行者道：“你这个呆子！我临别之时，曾叮咛又叮咛，说道：‘若有妖魔捉住师父，你就说老孙是他大徒弟。’怎么却不说我？”八戒又思量道：“请将不如激将，等我激他一激。”道：“哥呵，不说你还好哩，只为说你，他一发无状！”行者道：“怎么说？”八戒道：“我说：‘妖精，你不要无礼，莫害我师父！我还有个大师兄，叫做孙行者，他神通广大，善能降妖。他来时教你死无葬身之地！’那怪闻言，越加忿怒，骂道：‘是个甚么孙行者，我可怕他！他若来，我剥了他皮，抽了他筋，啃了他骨，吃了他心！饶他猴子瘦，我也把他剁鲊着油烹！’”行者闻言，就气得抓耳挠腮，暴躁乱跳道：“是那个敢这等骂我！”八戒道：“哥哥息怒，是那黄袍怪这等骂来，我故学与你听也。”行者道：“贤弟，你起来。不是我去不成，既是妖精敢骂我，我就不能降他？我和你去。老孙五百年前大闹天宫，普天的神将看见我，一个个控背躬身，口口称呼大圣。这妖怪无礼，他敢背前面后骂我！我这去，把他拿住，碎尸万段，以报骂我之仇！报毕，我即回来。”八戒道：“哥哥，正是。你只去拿了妖精，报了你仇，那时来与不来，任从尊命。”"}]}
{"conversation": [{"input": "", "output": "那猴才跳下崖，撞入洞里，脱了妖衣。整一整锦直裰，束一束虎皮裙，执了铁棒，径出门来。慌得那群猴拦住道：“大圣爷爷，你往那里去？带挈我们耍子几年也好。”行者道：“小的们，你说那里话！我保唐僧的这桩事，天上地下，都晓得孙悟空是唐僧的徒弟。他倒不是赶我回来，倒是教我来家看看，送我来家自在耍子。如今只因这件事。——你们却都要仔细看守家业，依时插柳栽松，毋得废坠。待我还去保唐僧，取经回东土。功成之后，仍回来与你们共乐天真。”众猴各各领命。\n那大圣才和八戒携手驾云，离了洞，过了东洋大海，至西岸，住云光，叫道：“兄弟，你且在此慢行，等我下海去净净身子。”八戒道：“忙忙的走路，且净甚么身子？”行者道：“你那里知道。我自从回来，这几日弄得身上有些妖精气了。师父是个爱干净的，恐怕嫌我。”八戒于此始识得行者是片真心，更无他意。\n须臾洗毕，复驾云西进。只见那金塔放光，八戒指道：“那不是黄袍怪家？沙僧还在他家里。”行者道：“你在空中，等我下去看看那门前如何，好与妖精见阵。”八戒道：“不要去，妖精不在家。”行者道：“我晓得。”好猴王，按落祥光，径至洞门外观看。只见有两个小孩子，在那里使弯头棍，打毛球，抢窝耍子哩。一个有十来岁，一个有八九岁了。正戏处，被行者赶上前，也不管他是张家李家的，一把抓着顶搭子 (6) ，提将过来。那孩子吃了唬，口里夹骂带哭的乱嚷，惊动那波月洞的小妖，急报与公主道：“奶奶，不知甚人把二位公子抢去也！”原来那两个孩子是公主与那怪生的。"}]}
{"conversation": [{"input": "", "output": "公主闻言，忙忙走出洞门来。只见行者提着两个孩子，站在那高崖之上，意欲往下掼。慌得那公主厉声高叫道：“那汉子，我与你没甚相干，怎么把我儿子拿去？他老子利害，有些差错，决不与你干休！”行者道：“你不认得我？我是那唐僧的大徒弟孙悟空行者。我有个师弟沙和尚在你洞里，你去放他出来，我把这两个孩儿还你。似这般两个换一个，还是你便宜。”那公主闻言，急往里面，喝退那几个把门的小妖，亲动手把沙僧解了。沙僧道：“公主，你莫解我。恐你那怪来家，问你要人，带累你受气。”公主道：“长老呵，你是我的恩人，你替我折辩了家书，救了我一命，我也留心放你；不期洞门之外，你有个大师兄孙悟空来了，叫我放你哩。”噫！那沙僧一闻孙悟空的三个字，好便似醍醐灌顶 (7) ，甘露滋心，一面天生喜，满腔都是春。也不似闻得个人来，就如拾着一方金玉一般。你看他捽手拂衣，走出门来，对行者施礼道：“哥哥，你真是从天而降也！万乞救我一救。”行者笑道：“你这个沙尼！师父念《紧箍儿咒》，可肯替我方便一声？都弄嘴施展！要保师父，如何不走西方路，却在这里蹲甚么？”沙僧道：“哥哥，不必说了，君子人既往不咎。我等是个败军之将，不可语勇，救我救儿罢！”行者道：“你上来。”沙僧才纵身跳上石崖。\n却说那八戒停立空中，看见沙僧出洞，即按下云头，叫声“沙兄弟，心忍，心忍！”沙僧见身道：“二哥，你从那里来？”八戒道：“我昨日败阵，夜间进城，会了白马，知师父有难，被黄袍使法，变做个老虎。那白马与我商议，请师兄来的。”行者道：“呆子，且休叙阔，把这两个孩子，你抱着一个，先进那宝象城去激那怪来，等我在这里打他。”沙僧道：“哥啊，怎么样激他？”行者道：“你两个驾起云，站在那金銮殿上，莫分好歹，把那孩子往那白玉阶前一掼。有人问你是甚人，你便说是黄袍妖精的儿子，被我两个拿将来也。那怪听见，管情回来，我却不须进城与他斗了。若在城上厮杀，必要喷云嗳雾，播土扬尘，惊扰那朝廷与多官黎庶俱不安也。”八戒笑道：“哥哥，你但干事，就左我们 (8) 。”行者道：“如何为左你？”八戒道：“这两个孩子被你抓来，已此唬破胆了，这一会声都哭哑，再一会必死无疑。我们拿他往下一掼，掼做个肉 子，那怪赶上肯放？定要我两个偿命。你却还不是个干净人？连见证也没你，你却不是左我们？”行者道：“他若扯你，你两个就与他打将这里来。这里有战场宽阔，我在此等候打他。”沙僧道：“正是。正是。大哥说得有理。我们去来。”他两个才倚仗威风，将孩子拿去。"}]}
{"conversation": [{"input": "", "output": "行者即跳下石崖，到他塔门之下。那公主道：“你这和尚，全无信义。你说放了你师弟，就与我孩儿，怎么你师弟放去，把我孩儿又留，反来我门首做甚？”行者陪笑道：“公主休怪。你来的日子已久，带你令郎去认他外公去哩。”公主道：“和尚莫无礼。我那黄袍郎比众不同，你若唬了我的孩儿，与他柳柳惊是 (9) 。”\n行者笑道：“公主啊，为人生在天地之间，怎么便是得罪？”公主道：“我晓得。”行者道：“你女流家，晓得甚么？”公主道：“我自幼在宫，曾受父母教训。记得古书云：‘五刑之属三千，而罪莫大于不孝。”行者道：“你正是个不孝之人。盖‘父兮生我，母兮鞠我。哀哀父母，生我劬劳 (10) ’！故孝者，百行之原，万善之本，却怎么将身陪伴妖精，更不思念父母？非得不孝之罪，如何？”公主闻此正言，半晌家耳红面赤，惭愧无地。忽失口道：“长老之言最善。我岂不思念父母？只因这妖精将我摄骗在此，他的法令又谨，我的步履又难，路远山遥，无人可传音信。欲要自尽，又恐父母疑我逃走，事终不明。故没奈何苟延残喘，诚为天地间一大罪人也！”说罢，泪如泉涌。行者道：“公主不必伤悲。猪八戒曾告诉我，说你有一封书，曾救了我师父一命，你书上也有思念父母之意。老孙来，管与你拿了妖精，带你回朝见驾，别寻个佳偶，侍奉双亲到老。你意如何？”公主道：“和尚啊，你莫要寻死。昨者你两个师弟，那样好汉，也不曾打得过我黄袍郎。你这般一个筋多骨少的瘦鬼，一似个螃蟹模样，骨头都长在外面，有甚本事，你敢说拿妖魔之话？”行者笑道：“你原来没眼色，认不得人。俗语云：‘尿泡虽大无斤两，秤铊虽小压千斤。’他们相貌空大无用，走路抗风，穿衣费布，种火心空，顶门腰软，吃食无功。咱老孙小自小，筋节 (11) 。”那公主道：“你真个有手段么？”行者道：“我的手段，你是也不曾看见，绝会降妖，极能伏怪。”公主道：“你却莫误了我耶。”行者道：“决然误你不得。”公主道：“你既会降妖伏怪，如今却怎样拿他？”行者说：“你且回避回避，莫在我这眼前。倘他来时，不好动手脚，只恐你与他情浓了，舍不得他。”公主道：“我怎的舍不得他？其稽留于此者，不得已耳！”行者道：“你与他做了十三年夫妻，岂无情意？我若见了他，不与他儿戏，一棍便是一棍，一拳便是一拳，须要打倒他，才得你回朝见驾。”那公主果然依行者之言，往僻静处躲避。也是他姻缘该尽，故遇着大圣来临。那猴王把公主藏了，他却摇身一变，就变做公主一般模样，回转洞中，专候那怪。"}]}
{"conversation": [{"input": "", "output": "却说八戒、沙僧，把两个孩子，拿到宝象国中，往那白玉阶前捽下，可怜都掼做个肉饼相似，鲜血迸流，骨骸粉碎。慌得那满朝多官报道：“不好了！不好了！天上掼下两个人来了！”八戒厉声高叫道：“那孩子是黄袍妖精的儿子，被老猪与沙弟拿将来也！”\n那怪还在银安殿，宿酒未醒。正睡梦间，听得有人叫他名字，他就翻身，抬头观看，只见那云端里是猪八戒、沙和尚二人吆喝。妖怪心中暗想道：“猪八戒便也罢了，沙和尚是我绑在家里，他怎么得出来？我的浑家怎么肯放他？我的孩儿怎么得到他手？这怕是猪八戒不得我出去与他交战，故将此计来羇我。我若认了这个泛头，就与他打呵，噫！我却还害酒哩！假若被他筑上一钯，却不灭了这个威风，识破了那个关窍？且等我回家看看，是我的儿子不是我的儿子，再与他说话不迟。”好妖怪，他也不辞王驾，转山林，径去洞中查信息。此时朝中已知他是个妖怪了。原来他夜里吃了一个宫娥，还有十七个脱命去的，五更时，奏了国王，说他如此如此。又因他不辞而去，越发知他是怪。那国王即着多官看守着假老虎不题。\n却说那怪径回洞口。行者见他来时，设法哄他，把眼挤了一挤，扑簌簌泪如雨落，儿天儿地的，跌脚捶胸，于此洞里嚎啕痛哭。那怪一时间那里认得，上前搂住道：“浑家，你有何事，这般烦恼？”那大圣编成的鬼话，捏出的虚词，泪汪汪的告道：“郎君啊！常言道：‘男子无妻财没主，妇女无夫身落空！’你昨日进朝认亲，怎不回来？今早被猪八戒劫了沙和尚，又把我两个孩儿抢去，教我苦告，更不肯饶他，说拿去朝中认认外公。这半日不见孩儿，又不知存亡如何，你又不见来家，教我怎生割舍？故此止不住伤心痛哭。”那怪闻言，心中大怒道：“真个是我的儿子？”行者道：“正是，被猪八戒抢去了。”"}]}
{"conversation": [{"input": "", "output": "那妖魔气得乱跳道：“罢了！罢了！我儿被他掼杀了，已是不可活也！只好拿那和尚来与我儿子偿命报仇罢！浑家，你且莫哭，你如今心里觉道怎么？且医治一医治。”行者道：“我不怎的，只是舍不得孩儿，哭得我有些心疼。”妖魔道：“不打紧，你请起来，我这里有件宝贝，只在你那疼上摸一摸儿，就不疼了。却要仔细，休使大指儿弹着；若使大指儿弹着啊，就看出我本相来了。”行者闻言，心中暗笑道：“这泼怪倒也老实。不动刑法，就自家供了。等他拿出宝贝来，我试弹他一弹，看他是个甚么妖怪。”那怪携着行者，一直行到洞里深远密闭之处。却从口中吐出一件宝贝，有鸡子大小，是一颗舍利子玲珑内丹 (12) 。行者心中暗喜道：“好东西耶！这件物不知打了多少坐工，炼了几年磨难，配了几转雌雄，炼成这颗内丹舍利。今日大有缘法，遇着老孙。”那猴子拿将过来，那里有甚么疼处，特故意摸了一摸，一指头弹将去。那妖慌了，劈手来抢。你思量，那猴子好不溜撒，把那宝贝一口吸在肚里。那妖魔措着拳头就打，被行者一手隔住，把脸抹了一抹，现出本相，道声“妖怪！不要无礼。你且认认看，我是谁？”"}]}
{"conversation": [{"input": "", "output": "那妖怪见了大惊道：“呀！浑家，你怎么拿出这一副嘴脸来耶？”行者骂道：“我把你这个泼怪！谁是你浑家？连你祖宗也还不认得哩！”那怪忽然省悟道：“我像有些认得你哩。”行者道：“我且不打你，你再认认看。”那怪道：“我虽见你眼熟，一时间却想不起姓名。你果是谁？从那里来的？你把我浑家估倒在何处 (13) ，却来我家诈诱我的宝贝？着实无礼！可恶！”行者道：“你是也不认得我。我是唐僧的大徒弟，叫做孙悟空行者。我是你五百年前的旧祖宗哩！”那怪道：“没有这话！没有这话！我拿住唐僧时，止知他有两个徒弟，叫做猪八戒、沙和尚，何曾见有人说个姓孙的。你不知是那里来的个怪物，到此骗我！”行者道：“我不曾同他二人来，是我师父因老孙惯打妖怪，杀伤甚多，他是个慈悲好善之人，将我逐回，故不曾同他一路行走。你是不知你祖宗名姓。”那怪道：“你好不丈夫呵！既受了师父赶逐，却有甚么嘴脸又来见人！”行者道：“你这个泼怪，岂知‘一日为师，终身为父’，‘父子无隔宿之仇’。你伤害我师父，我怎么不来救他？你害他便也罢，却又背前面后骂我，是怎的说？”妖怪道：“我何尝骂你？”行者道：“是猪八戒说的。”那怪道：“你不要信他。那个猪八戒，尖着嘴，有些会说老婆舌头 (14) ，你怎听他？”行者道：“且不必讲此闲话。只说老孙今日到你家里，你好怠慢了远客。虽无酒馔款待，头却是有的，快快将头伸过来，等老孙打一棍儿，当茶！”那怪闻得说打，呵呵大笑道：“孙行者，你差了计较了！你既说要打，不该跟我进来。我这里大小群妖，还有百十。饶你满身是手，也打不出我的门去。”行者道：“不要胡说！莫说百十个，就有几千，几万，只要一个个查明白了好打，棍棍无空，教你断根绝迹！”\n那怪闻言，急传号令，把那山前山后群妖，洞里洞外诸怪，一齐点起，各执器械，把那三四层门，密密拦阻不放。行者见了，满心欢喜，双手理棍，喝声叫“变！”变的三头六臂，把金箍棒幌一幌，变做三根金箍棒。你看他六只手，使着三根棒，一路打将去，好便似虎入羊群，鹰来鸡栅。可怜那小怪，汤着的 (15) ，头如粉碎；刮着的，血似水流。往来纵横，如入无人之境。止剩一个老妖，赶出门来骂道：“你这泼猴，其实惫懒！怎么上门子欺负人家！”行者急回头，用手招呼道：“你来，你来。打倒你，才是功绩！”那怪物举宝刀，分头便砍；好行者，掣铁棒，觌面相迎。这一场，在那山顶上，半云半雾的杀哩："}]}
{"conversation": [{"input": "", "output": "大圣神通大，妖魔本事高。这个横理生金棒，那个斜举蘸钢刀。悠悠刀起明霞亮，轻轻棒架彩云飘。往来护顶翻多次，反复浑身转数遭。一个随风更面目，一个立地把身摇。那个大睁火眼伸猿膊，这个明晃金睛折虎腰。你来我去交锋战，刀迎棒架不相饶。猴王铁棍依三略，怪物钢刀按六韬 (16) 。一个惯行手段为魔主，一个广施法力保唐僧。猛烈的猴王添猛烈，英豪的怪物长英豪。死生不顾空中打，都为唐僧拜佛遥。\n他两个战有五六十合，不分胜负。行者心中暗喜道：“这个泼怪，他那口刀，倒也抵得住老孙的这根棒。等老孙丢个破绽与他，看他可认得。”好猴王，双手举棍，使一个“高探马”的势子。那怪不识是计，见有空儿，舞着宝刀，径奔下三路砍。被行者急转个“大中平”，挑开他那口刀，又使个“叶底偷桃势”，望妖精头顶一棍，就打得他无影无踪。急收棍子看处，不见了妖精。行者大惊道：“我儿啊，不禁打，就打得不见了。果是打死，好道也有些脓血，如何没一毫踪影？想是走了。”急纵身跳在云端里看处，四边更无动静。“老孙这双眼睛，不管那里，一抹都见 (17) ，却怎么走得这等溜撒？我晓得了，那怪说有些儿认得我，想必不是凡间的怪，多是天上来的精。”\n那大圣一时忍不住怒发，揝着铁棒，打个筋斗，只跳到南天门上。慌得那庞、刘、苟、毕、张、陶、邓、辛等众，两边躬身控背，不敢拦阻，让他打入天门，直至通明殿下。早有张、葛、许、邱四大天师问道：“大圣何来？”行者道：“因保唐僧至宝象国，有一妖魔，欺骗国女，伤害吾师，老孙与他赌斗。正斗间，不见了这怪。想那怪不是凡间之怪，多是天上之精，特来查勘，那一路走了甚么妖神。”天师闻言，即进灵霄殿上启奏，蒙差查勘九曜星官、十二元辰、东西南北中央五斗、河汉群辰、五岳四渎、普天神圣都在天上，更无一个敢离方位。又查那斗牛宫外，二十八宿，颠倒只有二十七位，内独少了奎星 (18) 。天师回奏道：“奎木狼下界了。”玉帝道：“多少时不在天了？”天师道：“四卯不到。三日点卯一次，今已十三日了。”玉帝道：“天上十三日，下界已是十三年。”即命本部收他上界。"}]}
{"conversation": [{"input": "", "output": "那二十七宿星员，领了旨意，出了天门，各念咒语，惊动奎星。你道他在那里躲避？他原来是孙大圣大闹天宫时打怕了的神将，闪在那山涧里潜灾，被水气隐住妖云，所以不曾看见他。听得本部星员念咒，方敢出头，随众上界。被大圣拦住天门要打，幸亏众星劝住，押见玉帝。那怪腰间取出金牌，在殿下叩头纳罪。玉帝道：“奎木狼，上界有无边的胜景，你不受用，却私走一方，何也？”奎宿叩头奏道：“万岁，赦臣死罪。那宝象国王公主，非凡人也，他本是披香殿侍香的玉女。因欲与臣私通，臣恐点污了天宫胜境。他思凡先下界去，托生于皇宫内院，是臣不负前期，变作妖魔，占了名山，摄他到洞府，与他配了一十三年夫妻。‘一饮一啄，莫非前定’。今被孙大圣到此成功。”玉帝闻言，收了金牌，贬他去兜率宫与太上老君烧火，带俸差操，有功复职，无功重加其罪。行者见玉帝如此发放，心中欢喜，朝上唱个大喏，又向众神道：“列位，起动了。”天师笑道：“那个猴子还是这等村俗，替他收了怪神，也倒不谢天恩，却就喏喏而退。”玉帝道：“只得他无事，落得天上清平是幸。”\n那大圣按落祥光，径转碗子山波月洞，寻出公主，将那思凡下界收妖的言语正然陈诉。只听得半空中八戒、沙僧厉声高叫道：“师兄，有妖精，留几个儿我们打耶。”行者道：“妖精已尽绝矣。”沙僧道：“既把妖精打绝，无甚挂碍，将公主引入朝中去罢。不要睁眼，兄弟们，使个缩地法来。”\n那公主只闻得耳内风响，霎时间径回城里。他三人将公主带上金銮殿上。那公主参拜了父王、母后，会了姊妹，各官俱来拜见。那公主才启奏道：“多亏孙长老法力无边，降了黄袍怪，救奴回国。”那国王问曰：“黄袍是个甚怪？”行者道：“陛下的驸马，是上界的奎星，令爱乃侍香的玉女。因思凡降落人间，不非小可，都因前世前缘，该有这些姻眷。那怪被老孙上天宫启奏玉帝，玉帝查得他四卯不到，下界十三日，就是十三年了，——盖天上一日，下界一年。——随差本部星宿，收他上界，贬在兜率宫立功去讫。老孙却救得令爱来也。”那国王谢了行者的恩德，便教：“看你师父去来。”"}]}
{"conversation": [{"input": "", "output": "他三人径下宝殿，与众官到朝房里，抬出铁笼，将假虎解了铁索。别人看他是虎，独行者看他是人。原来那师父被妖术魇住，不能行走，心上明白，只是口眼难开。行者笑道：“师父呵，你是个好和尚，怎么弄出这般个恶模样来也？你怪我行凶作恶，赶我回去，你要一心向善，怎么一旦弄出个这等嘴脸？”八戒道：“哥啊，救他救儿罢，不要只管揭挑他了 (19) 。”行者道：“你凡事撺唆，是他个得意的好徒弟，你不救他，又寻老孙怎的？原与你说来，待降了妖精，报了骂我之仇，就回去的。”沙僧近前跪下道：“哥啊，古人云：‘不看僧面看佛面。’兄长既是到此，万望救他一救。若是我们能救，也不敢许远的来奉请你也。”行者用手挽起道：“我岂有安心不救之理？快取水来。”那八戒飞星去驿中，取了行李、马匹，将紫金钵盂取出，盛水半盂，递与行者。行者接水在手，念动真言，望那虎劈头一口喷上，退了妖术，解了虎气。\n长老现了原身，定性睁睛，才认得是行者。一把搀住道：“悟空！你从那里来也？”沙僧侍立左右，把那请行者，降妖精，救公主，解虎气，并回朝上项事，备陈了一遍。三藏谢之不尽，道：“贤徒，亏了你也，亏了你也！这一去，早诣西方，径回东土，奏唐王，你的功劳第一。”行者笑道：“莫说，莫说。但不念那话儿，足感爱厚之情也。”国王闻此言，又劝谢了他四众。整治素筵，大开东阁 (20) 。他师徒受了皇恩，辞王西去。国王又率多官远送。这正是：\n君回宝殿定江山，僧去雷音参佛祖。\n毕竟不知此后又有甚事，几时得到西天，且听下回分解。\n第三十二回　平顶山功曹传信 莲花洞木母逢灾\n话说唐僧复得了孙行者，师徒们一心同体，共诣西方。自宝象国救了公主，承君臣送出城西，说不尽沿路饥餐渴饮，夜住晓行。却又值三春景候。那时节：\n轻风吹柳绿如丝，佳景最堪题。时催鸟语。暖烘花发，遍地芳菲。 海棠庭院来双燕，正是赏春时。红尘紫陌 (21) ，绮罗弦管，斗草传卮。\n师徒们正行赏间，又见一山挡路。唐僧道：“徒弟们仔细。前遇山高，恐有虎狼阻挡。”行者道：“师父，出家人莫说在家话。你记得那乌巢和尚的《心经》云‘心无挂碍。无挂碍，方无恐怖，远离颠倒梦想’之言？但只是‘扫除心上垢，洗净耳边尘。不受苦中苦，难为人上人’。你莫生忧虑，但有老孙，就是塌下天来，可保无事。怕甚么虎狼！”长老勒回马道：“我\n当年奉旨出长安，只忆西来拜佛颜。\n舍利国中金像彩，浮屠塔里玉毫斑。\n寻穷天下无名水，历遍人间不到山。\n逐逐烟波重叠叠，几时能够此身闲？”"}]}
{"conversation": [{"input": "", "output": "寻穷天下无名水，历遍人间不到山。\n逐逐烟波重叠叠，几时能够此身闲？”\n行者闻说，笑呵呵道：“师要身闲，有何难事？若功成之后，万缘都罢，诸法皆空。那时节，自然而然，却不是身闲也？”长老闻言，只得乐以忘忧，放辔催银 ，兜缰趱玉龙 (22) 。\n师徒们上得山来，十分险峻，真个嵯峨。好山：\n巍巍峻岭，削削尖峰。湾环深涧下，孤峻陡崖边。湾环深涧下，只听得唿喇喇戏水蟒翻身；孤峻陡崖边。但见那崪  出林虎剪尾。往上看，峦头突兀透青霄；回眼观。壑下深沉邻碧落。上高来似梯似凳，下低行如堑如坑。真个是古怪巅峰岭，果然是连尖削壁崖。巅峰岭上，采药人寻思怕走；削壁崖前，打柴夫寸步难行。胡羊野马乱撺梭，狡兔山牛如布阵。山高蔽日遮星斗，时逢妖兽与苍狼。草径迷漫难进马，怎得雷音见佛王？\n长老勒马观山，正在难行之处。只见那绿莎坡上，伫立着一个樵夫。你道他怎生打扮：\n头戴一顶老蓝毡笠，身穿一领毛皂衲衣。老蓝毡笠，遮烟盖日果稀奇；毛皂衲衣，乐以忘忧真罕见。手持钢斧快磨明，刀伐干柴收束紧。担头春色，幽然四序融融；身外闲情，常是三星淡淡 (23) 。到老只于随分过 (24) ，有何荣辱暂关山？\n那樵子：\n正在坡前伐朽柴，忽逢长老自东来。\n停柯住斧出林外，趋步将身上石崖。\n对长老厉声高叫道：“那西进的长老！暂停片时。我有一言奉告：此山有一伙毒魔狠怪，专吃你东来西去的人哩。”"}]}
{"conversation": [{"input": "", "output": "长老闻言，魂飞魄散，战兢兢坐不稳雕鞍。急回头忙呼徒弟道：“你听那樵夫报道：‘此山有毒魔狠怪。’谁敢去细问他一问？”行者道：“师父放心，等老孙去问他一个端的。”好行者，拽开步，径上山来，对樵子叫声“大哥”，道个问讯。樵夫答礼道：“长老啊，你们有何缘故来此？”行者道：“不瞒大哥说，我们是东土差来西天取经的。那马上是我的师父，他有些胆小。适蒙见教，说有甚么毒魔狠怪，故此我来奉问一声。那魔是几年之魔，怪是几年之怪？还是个把势 (25) ，还是个雏儿 (26) ？烦大哥老实说说，我好着山神、土地递解他起身。”樵子闻言，仰天大笑道：“你原来是个风和尚。”行者道：“我不风啊，这是老实话。”樵子道：“你说是老实，便怎敢说把他递解起身？”行者道：“你这等长他那威风，胡言乱语的拦路报信，莫不是与他有亲？不亲必邻，不邻必友。”樵子笑道：“你这个风泼和尚，忒没道理。我倒是好意，特来报与你们，教你们走路时，早晚间防备，你倒转赖在我身上。且莫说我不晓得妖魔出处，就晓得啊，你敢把他怎么的递解？解往何处？”行者道：“若是天魔，解与玉帝；若是土魔，解与土府。西方的归佛，东方的归圣；北方的解与真武，南方的解与火德。是蛟精解与海主，是鬼祟解与阎王。各有地头方向。我老孙到处里人熟，发一张批文，把他连夜解着飞跑。”"}]}
{"conversation": [{"input": "", "output": "那樵子止不住呵呵冷笑道：“你这个风泼和尚，想是在方上云游，学了些书符咒水的法术，只可驱邪缚鬼，还不曾撞见这等狠毒的怪哩。”行者道：“怎见他狠毒？”樵子道：“此山径过有六百里远近，名唤平顶山，山中有一洞，名唤莲花洞。洞里有两个魔头，他画影图形，要捉和尚；抄名访姓，要吃唐僧。你若别处来的还好，但犯了一个‘唐’字儿，莫想去得，去得！”行者道：“我们正是唐朝来的。”樵子道：“他正要吃你们哩。”行者道：“造化，造化！但不知他怎的样吃哩？”樵子道：“你要他怎的吃？”行者道：“若是先吃头，还好耍子；若是先吃脚，就难为了。”樵子道：“先吃头怎么说？先吃脚怎么说？”行者道：“你还不曾经着哩。若是先吃头，一口将他咬下，我已死了，凭他怎么煎炒熬煮，我也不知疼痛；若是先吃脚，他啃了孤拐，嚼了腿亭，吃到腰截骨，我还急忙不死，却不是零零碎碎受苦？此所以难为也。”樵子道：“和尚，他那里有这许多工夫，只是把你拿住，捆在笼里，囫囵蒸吃了！”行者笑道：“这个更好，更好！疼倒不忍疼，只是受些闷气罢了。”樵子道：“和尚不要调嘴。那妖怪随身有五件宝贝，神通极大极广。就是擎天的玉柱，架海的金梁，若保得唐朝和尚去，也须要发发昏是。”行者道：“发几个昏么？”樵子道：“要发三四个昏是。”行者道：“不打紧，不打紧。我们一年，常发七八百个昏儿，这三四个昏儿易得发，发发儿就过去了。”\n好大圣，全然无惧，一心只是要保唐僧，捽脱樵夫，拽步而转。径至山坡马头前道：“师父，没甚大事。有便有个把妖精儿，只是这里人胆小，放他在心上。有我哩，怕他怎的？走路，走路！”长老见说，只得放怀随行。正行处，早不见了那樵夫。长老道：“那报信的樵子如何就不见了？”八戒道：“我们造化低，撞见日里鬼了。”行者道：“想是他钻进林子里寻柴去了。等我看看来。”好大圣，睁开火眼金睛，漫山越岭的望处，却无踪迹。忽抬头往云端里一看，看见是日值功曹，他就纵云赶上，骂了几声“毛鬼”！道：“你怎么有话不来直说，却那般变化了，演样老孙 (27) ？”慌得那功曹施礼道：“大圣，报信来迟，勿罪，勿罪。那怪果然神通广大，变化多端，只看你腾那乖巧，运动神机。仔细保你师父，假若怠慢了些儿，西天路莫想去得。”"}]}
{"conversation": [{"input": "", "output": "行者闻言，把功曹叱退，切切在心。按云头，径来山上。只见长老与八戒、沙僧，簇拥前进。他却暗想：“我若把功曹的言语实实告诵师父，师父他不济事，必就哭了；假若不与他实说，梦着头 (28) ，带着他走，常言道：‘乍入芦圩，不知深浅。’倘或被妖魔捞去，却不又要老孙费心？……且等我照顾八戒一照顾，先着他出头与那怪打一仗看。若是打得过他，就算他一功；若是没手段，被怪拿去，等老孙再去救他不迟。却好显我本事出名。”正自家计较，以心问心道：“只恐八戒躲懒便不肯出头，师父又有些护短。等老孙羁勒他羁勒 (29) 。”\n好大圣，你看他弄个虚头，把眼揉了一揉，揉出些泪来。迎着师父，往前径走。八戒看见，连忙叫：“沙和尚，歇下担子，拿出行李来，我两个分了罢！”沙僧道：“二哥，分怎的？”八戒道：“分了罢！你往流沙河还做妖怪，老猪往高老庄上盼盼浑家。把白马卖了，买口棺木，与师父送老，大家散火。还往西天去哩？”长老在马上听见。道：“这个夯货！正走路，怎么又胡说了？”八戒道：“你儿子便胡说！你不看见孙行者那里哭将来了？他是个钻天入地，斧砍火烧，下油锅都不怕的好汉；如今戴了个愁帽，泪汪汪的哭来，必是那山险峻，妖怪凶狠。似我们这样软弱的人儿，怎么去得？”长老道：“你且休胡谈，待我问他一声，看是怎么说话。”问道：“悟空，有甚话当面计较，你怎么自家烦恼？这般样个哭包脸，是虎唬我也？”行者道：“师父呵，刚才那个报信的，是日值功曹。他说妖精凶狠，此处难行，果然的山高路峻，不能前进。改日再去罢。”长老闻言，恐惶悚惧，扯住他虎皮裙子道：“徒弟呀，我们三停路已走了停半，因何说退悔之言？”行者道：“我没个不尽心的。但只恐魔多力弱，行势孤单。纵然是块铁，下炉能打得几根钉？”长老道：“徒弟呵，你也说得是，果然一个人也难。兵书云：‘寡不可敌众。’我这里还有八戒、沙僧，都是徒弟，凭你调度使用，或为护将帮手，协力同心扫清山径，领我过山，却不都还了正果？”"}]}
{"conversation": [{"input": "", "output": "那行者这一场扭捏，只逗出长老这几句话来。他揾了泪道：“师父呵，若要过得此山，须是猪八戒依得我两件事儿，才有三分去得；假若不依我言，替不得我手，半分儿也莫想过去。”八戒道：“师兄，不去就散火罢，不要攀我。”长老道：“徒弟，且问你师兄，看他教你做甚么。”呆子真个对行者说道：“哥哥，你教我做甚事？”行者道：“第一件是看师父，第二件是去巡山。”八戒道：“看师父是坐，巡山去是走；终不然教我坐一会又走，走一会又坐。两处怎么顾盼得来？”行者道：“不是教你两件齐干，只是领了一件便罢。”八戒又笑道：“这等也好计较。但不知看师父是怎样，巡山是怎样。你先与我讲讲，等我依个相应些儿的去干罢。”行者道：“看师父呵，师父去出恭，你伺候；师父要走路，你扶持；师父要吃斋，你化斋。若他饿了些儿，你该打；黄了些儿脸皮，你该打；瘦了些儿形骸，你该打。”八戒慌了道：“这个难，难，难！伺候扶持，通不打紧，就是不离身驮着，也还容易。假若教我去乡下化斋，他这西方路上，不识我是取经的和尚，只道是那山里走出来的一个半壮不壮的健猪，伙上许多人，叉钯扫帚，把老猪围倒，拿家去宰了，腌着过年，这个却不就遭瘟了？”行者道：“巡山去罢。”八戒道：“巡山便怎么样儿？”行者道：“就入此山，打听有多少妖怪，是甚么山，是甚么洞，我们好过去。”八戒道：“这个小可，老猪去巡山罢。”那呆子就撤起衣裙，挺着钉钯，雄纠纠，径入深山；气昂昂，奔上大路。\n行者在旁，忍不住嘻嘻冷笑。长老骂道：“你这个泼猴！兄弟们全无爱怜之意，常怀嫉妒之心。你做出这样獐智 (30) ，巧言令色，撮弄他去甚么巡山，却又在这里笑他。”行者道：“不是笑他，我这笑中有味。你看猪八戒这一去，决不巡山，也不敢见妖怪，不知往那里去躲闪半会，捏一个谎来哄我们也。”长老道：“你怎么就晓得他？”行者道：“我估出他是这等。不信，等我跟他去看看，听他一听。一则帮副他手段降妖，二来看他可有个诚心拜佛。”长老道：“好，好，好！你却莫去捉弄他。”行者应诺了，径直赶上山坡，摇身一变，变作个蟭蟟虫儿。其实变得轻巧。但见他：\n翅薄舞风不用力，腰尖细小如针。穿蒲抹草过花阴，疾似流星还甚。眼睛明映映，声气渺喑喑。昆虫之类惟他小，亭亭款款机深。几番闲日歇幽林，一身浑不见，千眼莫能寻。"}]}
{"conversation": [{"input": "", "output": "嘤的一翅飞将去，赶上八戒，钉在他耳朵后面鬃根底下。那呆子只管走路，怎知道身上有人，行有七八里路，把钉钯撇下，吊转头来，望着唐僧，指手画脚的骂道：“你罢软的老和尚，捉掐的弼马温 (31) ，面弱的沙和尚！他都在那里自在，捉弄我老猪来跄路。大家取经，都要望成正果，偏是教我来巡甚么山！哈，哈，哈！晓得有妖怪，躲着些儿走，还不够一半，却教我去寻他，这等晦气哩！我往那里睡觉去，睡一觉回去，含含糊糊的答应他，只说是巡了山，就了其账也。”那呆子一时间侥幸，搴着钯又走。只见山凹里一弯红草坡，他一头钻得进去，使钉钯扑个地铺，毂辘的睡下。把腰伸了一伸，道声：“快活！就是那弼马温，也不得像我这般自在。”原来行者在他耳根后，句句儿听着哩，忍不住飞将起来，又捉弄他一捉弄。又摇身一变，变作个啄木虫儿。但见：\n铁嘴尖尖红溜，翠翎艳艳光明。一双钢爪利如钉，腹馁何妨林静。 最爱枯槎朽烂，偏嫌老树伶仃。圜睛决尾性丢灵 (32) ，辟剥之声堪听。\n这虫鹥不大不小的 (33) ，上秤称，只有二三两重。红铜嘴，黑铁脚，刷剌的一翅飞下来。那八戒丢倒头，正睡着了，被他照嘴唇上扢揸的一下。那呆子慌得爬将起来，口里乱嚷道：“有妖怪，有妖怪！把我戳了一枪去了，嘴上好不疼呀！”伸手摸摸，泱出血来了。他道：“蹭蹬啊！我又没甚喜事，怎么嘴上挂了红耶？”他看着这血手，口里絮絮叨叨的两边乱看，却不见动静，道：“无甚妖怪，怎么戳我一枪么？”忽抬头往上看时，原来是个啄木虫，在半空中飞哩。呆子咬牙骂道：“这个亡人！弼马温欺负我罢了，你也来欺负我。我晓得了。他一定不认我是个人，只把我嘴当一段黑朽枯烂的树，内中生了虫，寻虫儿吃的，将我啄了这一下也。等我把嘴揣在怀里睡罢。”那呆子毂辘的依然睡倒。行者又飞来，着耳根后又啄了一下。呆子慌得爬起来道：“这个亡人，却打搅得我狠！想必这里是他的窠巢，生蛋布雏，怕我占了，故此这般打搅。罢，罢，罢！不睡他了！”搴着钯径出红草坡，找路又走。可不喜坏了孙行者，笑倒个美猴王。行者道：“这夯货大睁着两个眼，连自家人也认不得。”"}]}
{"conversation": [{"input": "", "output": "好大圣，摇身又一变，还变做个蟭蟟虫，钉在他耳朵后面，不离他身上。那呆子入深山，又行有四五里，只见山凹中有桌面大的四四方方三块青石头。呆子放下钯，对石头唱个大喏。行者暗笑道：“这呆子！石头又不是人，又不会说话，又不会还礼，唱他喏怎的，可不是个瞎账？”原来那呆子把石头当着唐僧、沙僧、行者三人，朝着他演习哩。他道：“我这回去，见了师父，若问有妖怪，就说有妖怪。他问甚么山，——我若说是泥捏的，土做的，锡打的，铜铸的，面蒸的，纸糊的，笔画的，他们见说我呆哩，若讲这话，一发说呆了。我只说是石头山。他问甚么洞，也只说是石头洞。他问甚么门，却说是钉钉的铁叶门。他问里边有多远，只说人内有三层。十分再搜寻，问门上钉子多少，只说老猪心忙记不真。此间编造停当，哄那弼马温去。”\n那呆子捏合了，拖着钯，径回本路。怎知行者在耳朵后，一一听得明白。行者见他回来，即腾两翅预先回去。现原身见了师父。师父道：“悟空，你来了，悟能怎不见回？”行者笑道：“他在那里编谎哩，就待来也。”长老道：“他两个耳朵盖着眼，愚拙之人也。他会编甚么谎？又是你捏合甚么鬼话赖他哩。”行者道：“师父，你只是这等护短。这是有对问的话。”把他那钻在草里睡觉，被啄木虫叮醒，朝石头唱喏，编造甚么石头山、石头洞、铁叶门、有妖精的话，预先说了。说毕不多时，那呆子走将来。又怕忘了那谎，低着头口里温习。被行者喝了一声道：“呆子！念甚么哩？”八戒掀起耳朵来看看道：“我到了地头了？”那呆子上前跪倒。长老搀起道：“徒弟，辛苦啊。”八戒道：“正是。走路的人，爬山的人，第一辛苦了。”长老道：“可有妖怪么？”八戒道：“有妖怪，有妖怪，一堆妖怪哩！”长老道：“怎么打发你来？”八戒说：“他叫我做猪祖宗，猪外公，安排些粉汤素食，教我吃了一顿，说道，摆旗鼓送我们过山哩。”行者道：“想是在草里睡着了，说得是梦话？”呆子闻言，就吓得矮了二寸道：“爷爷呀！我睡他怎么晓得？”"}]}
{"conversation": [{"input": "", "output": "行者上前，一把揪住道：“你过来，等我问你。”呆子又慌了，战战兢兢的道：“问便罢了，揪扯怎的？”行者道：“是甚么山？”八戒道：“是石头山。”“甚么洞？”道：“是石头洞。”“甚么门？”道：“是钉钉铁叶门。”“里边有多远？”道：“入内是三层。”行者道：“你不消说了，后半截我记得真。恐师父不信，我替你说了罢。”八戒道：“嘴脸！你又不曾去，你晓得那些儿，要替我说？”行者笑道：“‘门上钉子有多少，只说老猪心忙记不真。’可是么？”那呆子即慌忙跪倒。行者道：“朝着石头唱喏，当做我三人，对他一问一答。可是么？又说：‘等我编得谎儿停当，哄那弼马温去！’可是么？”那呆子连忙只是磕头道：“师兄，我去巡山，你莫成跟我去听的？”行者骂道：“我把你个馕糠的夯货！这般要紧的所在，教你去巡山，你却去睡觉。不是啄木虫叮你醒来，你还在那里睡哩。及叮醒，又编这样大谎，可不误了大事？你快伸过孤拐来，打五棍记心！”\n八戒慌了道：“那个哭丧棒重，擦一擦儿皮塌，挽一挽儿筋伤，若打五下，就是死了！”行者道：“你怕打，却怎么扯谎？”八戒道：“哥哥呀，只是这一遭儿，以后再不敢了。”行者道：“一遭便打三棍罢。”八戒道：“爷爷呀，半棍儿也禁不得！”呆子没计奈何，扯住师父道：“你替我说个方便儿。”长老道：“悟空说你编谎，我还不信。今果如此，其实该打。但如今过山少人使唤，悟空，你且饶他，待过了山，再打罢。”行者道：“古人云：‘顺父母言情，呼为大孝。’师父说不打，我就且饶你。你再去与他巡山。若再说谎误事，我定一下也不饶你！”\n那呆子只得爬起来又去。你看他奔上大路，疑心生暗鬼，步步只疑是行者变化了跟住他。故见一物，即疑是行者。走有七八里，见一只老虎，从山坡上跑过，他也不怕，举着钉钯道：“师兄来听说谎的？这遭不编了。”又走处，那山风来得甚猛，呼的一声，把棵枯木刮倒，滚至面前，他又跌脚捶胸的道：“哥啊，这是怎的起！一行说不敢编谎罢了。又变甚么树来打人！”又走向前，只见一个白颈老鸦，当头喳喳的连叫几声，他又道：“哥哥，不羞，不羞！我说不编就不编了，只管又变着老鸦怎的？你来听么？”原来这一番行者却不曾跟他去，他那里却自惊自怪，乱疑乱猜，故无往而不疑是行者随他身也。呆子惊疑且不题。"}]}
{"conversation": [{"input": "", "output": "却说那山叫做平顶山，那洞叫做莲花洞。洞里两妖，一唤金角大王，一唤银角大王。金角正坐，对银角说：“兄弟，我们多少时不巡山了？”银角道：“有半个月了。”金角道：“兄弟，你今日与我去巡巡。”银角道：“今日巡山怎的？”金角道：“你不知。近闻得东土唐朝差个御弟唐僧往西方拜佛，一行四众，叫做孙行者、猪八戒、沙和尚，连马五口。你看他在那处，与我把他拿来。”银角道：“我们要吃人，那里不捞几个。这和尚到得那里，让他去罢。”金角道：“你不晓得。我当年出天界，尝闻得人言：唐僧乃金蝉长老临凡，十世修行的好人，一点元阳未泄，有人吃他肉，延寿长生哩。”银角道：“若是吃了他肉就可以延寿长生，我们打甚么坐，立甚么功，炼甚么龙与虎，配甚么雌与雄？只该吃他去了。等我去拿他来。”金角道：“兄弟，你有些性急，且莫忙着。你若走出门，不管好歹，但是和尚就拿将来，假如不是唐僧，却也不当人子。我记得他的模样，曾将他师徒画了一个影，图了一个形，你可拿去。但遇着和尚，以此照验照验。”又将某人是某名字，一一说了。银角得了图像，知道姓名，即出洞，点起三十名小怪，便来山上巡逻。\n却说八戒运拙 (34) 。正行处，可可的撞见群魔，当面挡住道：“那来的甚么人？”呆子才抬起头来，掀着耳朵，看见是些妖魔，他就慌了，心中暗道：“我若说是取经的和尚，他就捞了去，只是说走路的。”小妖回报道：“大王，是走路的。”那三十名小怪，中间有认得的，有不认得的，旁边有听着指点说话的道：“大王，这个和尚，像这图中猪八戒模样。”叫挂起影神图来。八戒看见，大惊道：“怪道这些时没精神哩，原来是他把我的影神传将来也。”小妖用枪挑着，银角用手指道：“这骑白马的是唐僧。这毛脸的是孙行者。”八戒听见道：“城隍，没我便也罢了，猪头三牲，清醮二十四分 (35) 。”口里唠叨，只管许愿。那怪又道：“这黑长的是沙和尚，这长嘴大耳的是猪八戒。”呆子听见说他，慌得把个嘴揣在怀里藏了。那怪叫：“和尚，伸出嘴来！”八戒道：“胎里病，伸不出来。”那怪令小妖使钩子钩出来。八戒慌得把个嘴伸出道：“小家形。罢了，这不是？你要看便就看，钩怎的？”"}]}
{"conversation": [{"input": "", "output": "那怪认得是八戒，掣出宝刀，上前就砍。这呆子举钉钯按住道：“我的儿，休无礼，看钯！”那怪笑道：“这和尚是半路出家的。”八戒道：“好儿子，有些灵性！你怎么就晓得老爷是半路出家的？”那怪道：“你会使这钯，一定是在人家园圃中筑地，把他这钯偷将来也。”八戒道：“我的儿，你那里认得老爷这钯。我不比那筑地之钯。这是：\n巨齿铸来如龙爪，渗金妆就似虎形。\n若逢对敌寒风洒，但遇相持火焰生。\n能替唐僧消障碍，西天路上捉妖精。\n轮动烟霞遮日月，使起昏云暗斗星。\n筑倒泰山老虎怕，掀翻大海老龙惊。\n饶你这妖有手段，一钯九个血窟窿！”\n那怪闻言，那里肯让，使七星剑，丢开解数，与八戒一往一来，在山中赌斗，有二十回合，不分胜负。八戒发起狠来，舍死的相迎。那怪见他摔耳朵，喷粘涎，舞钉钯，口里吆吆喝喝的，也尽有些悚惧，即回头招呼小怪，一齐动手。若是一个打一个，其实还好。他见那些小妖齐上，慌了手脚，遮架不住，败了阵，回头就跑。原来是道路不平，未曾细看，忽被蓏萝藤绊了个踉跄。挣起来正走，又被一个小妖，睡倒在地，扳着他脚跟，扑的又跌了个狗吃屎。被一群赶上按住，抓鬃毛，揪耳朵，扯着脚，拉着尾，扛扛抬抬，擒进洞去。咦！正是：\n一身魔发难消灭，万种灾生不易除。\n毕竟不知猪八戒性命如何，且听下回分解。\n第三十三回　外道迷真性 元神助本心\n却说那怪将八戒拿进洞去，道：“哥哥啊，拿将一个来了。”老魔喜道：“拿来我看。”二魔道：“这不是？”老魔道：“兄弟，错拿了，这个和尚没用。”八戒就绰经说道：“大王，没用的和尚，放他出去罢。不当人子！”二魔道：“哥哥，不要放他，虽然没用，也是唐僧一起的，叫做猪八戒。把他且浸在后边净水池中，浸退了毛衣，使盐腌着，晒干了，等天阴下酒。”八戒听言道：“蹭蹬啊！撞着个贩腌腊的妖怪了。”那小妖把八戒抬进去，抛在水里不题。\n却说三藏坐在坡前，耳热眼跳，身体不安，叫声“悟空，怎么悟能这番巡山，去之久而不来？”行者道：“师父还不晓得他的心哩。”三藏道：“他有甚心？”行者道：“师父啊，此山若是有怪，他半步难行，一定虚张声势，跑将回来报我。想是无怪，路途平静，他一直去了。”三藏道：“假若真个去了，却在那里相会？此间乃是山野空阔之处，比不得那店市城井之间。”行者道：“师父莫虑，且请上马。那呆子有些懒惰，断然走的迟慢。你把马打动些儿，我们定赶上他，一同去罢。”真个唐僧上马，沙僧挑担，行者前面引路上山。"}]}
{"conversation": [{"input": "", "output": "却说那老怪又唤二魔道：“兄弟，你既拿了八戒，断乎就有唐僧，再去巡巡山来，切莫放过他去。”二魔道：“就行，就行。”你看他急点起五十名小妖，上山巡逻。正走处，只见祥云缥缈，瑞气盘旋。二魔道：“唐僧来了。”众妖道：“唐僧在那里？”二魔道：“好人头上样云照顶，恶人头上黑气冲天。那唐僧原是金蝉长老临凡，十世修行的好人，所以有这祥云缥缈。”众怪都不看见，二魔用手指道：“那不是？”那三藏就在马上打了一个寒噤；又一指，又打个寒噤。一连指了三指，他就一连打了三个寒噤。心神不宁道：“徒弟啊，我怎么打寒噤么？”沙僧道：“打寒噤，想是伤食病发了。”行者道：“胡说，师父是走着这深山峻岭，必然小心虚惊。莫怕，莫怕。等老孙把棒打一路与你压压惊。”好行者，理开棒，在马前丢几个解数，上三下四，左五右六，尽按那六韬三略，使起神通。那长老在马上观之，真个是寰中少有，世上全无。\n剖开路一直前行，险些儿不唬倒那怪物。他在山顶上看见，魂飞魄丧，忽失声道：“几年间闻说孙行者，今日才知话不虚传果是真。”众怪上前道：“大王，怎么长他人之志气，灭自己之威风？你夸谁哩？”二魔道：“孙行者神通广大，那唐僧吃他不成。”众怪道：“大王，你没手段，等我们着几个去报大大王，教他点起本洞大小兵来，摆开阵势，合力齐心，怕他走了那里去！”二魔道：“你们不曾见他那条铁棒，有万夫不当之勇。我洞中不过有四五百兵，怎禁得他那一棒？”众妖道：“这等说，唐僧吃不成，却不把猪八戒错拿了？如今送还他罢。”二魔道：“拿便也不曾错拿，送便也不好轻送。唐僧终是要吃，只是眼下还尚不能。”众妖道：“这般说，还过几年么？”二魔道：“也不消几年。我看见那唐僧，只可善图，不可恶取。若要倚势拿他，闻也不得一闻。只可以善去感他，赚得他心与我心相合，却就善中取计，可以图之。”众妖道：“大王如定计拿他，可用我等。”二魔道：“你们都各回本寨，但不许报与大王知道。若是惊动了他，必然走了风汛，败了我计策。我自有个神通变化，可以拿他。”众妖散去，他独跳下山来，在那道路之旁，摇身一变，变做个年老的道者。真个是怎生打扮？但见他：\n星冠晃亮，鹤发蓬松。羽衣围绣带，云履缀黄棕。神清目朗如仙客，体健身轻似寿翁。说甚么清牛道士，也强如素券先生。妆成假像如真像，捏作虚情似实情。\n他在那大路旁妆做个跌折腿的道士，脚上血淋津，口里哼哼的，只叫“救人！救人！”"}]}
{"conversation": [{"input": "", "output": "他在那大路旁妆做个跌折腿的道士，脚上血淋津，口里哼哼的，只叫“救人！救人！”\n却说这三藏仗着孙大圣与沙僧，欢喜前来。正行处，只听得叫“师父救人！”三藏闻得道：“善哉，善哉！这旷野山中，四下里更无村舍，是甚么人叫？想必是虎豹狼虫唬倒的。”这长老兜回骏马，叫道：“那有难者是甚人？可出来。”这怪从草科里爬出，对长老马前，乒乓的只情磕头。三藏在马上见他是个道者，却又年纪高大，甚不过意。连忙下马搀道：“请起，请起。”那怪道：“疼，疼，疼！”丢了手看处，只见他脚上流血。三藏惊问道：“先生呵，你从那里来？因甚伤了尊足？”那怪巧语花言，虚情假意道：“师父呵，此山西去，有一座清幽观宇。我是那观里的道士。”三藏道：“你不在本观中侍奉香火，演习经法，为何在此闲行？”那魔道：“因前日山南里施主家，邀道众禳星 (36) ，散福来晚。我师徒二人，一路而行，行至深衢，忽遇着一只斑斓猛虎，将我徒弟衔去。贫道战兢兢亡命走，一跤跌在乱石坡上，伤了腿足，不知回路。今日大有天缘，得遇师父，万望师父大发慈悲，救我一命。若得到观中，就是典身卖命，一定重谢深恩。”三藏闻言，认为真实，道：“先生呵，你我都是一命之人，我是僧，你是道，衣冠虽别，修行之理则同。我不救你呵，就不是出家之辈。救便救你，你却走不得路哩。”那怪道：“立也立不起来，怎生走路？”三藏道：“也罢，也罢。我还走得路，将马让与你骑一程，到你上宫，还我马去罢。”那怪道：“师父，感蒙厚情，只是腿胯跌伤，不能骑马。”三藏道：“正是。”叫沙和尚：“你把行李捎在我马上，你驮他一程罢。”沙僧道：“我驮他。”"}]}
{"conversation": [{"input": "", "output": "那怪急回头，抹了他一眼，道：“师父呵，我被那猛虎唬怕了，见这晦气色脸的师父，愈加惊怕，不敢要他驮。”三藏叫道：“悟空，你驮罢。”行者连声答应道：“我驮，我驮。”那妖就认定了行者，顺顺的要他驮，再不言语。沙僧笑道：“这个没眼色的老道！我驮着不好，颠倒要他驮。他若看不见师父时，三尖石上，把筋都掼断了你的哩！”行者驮了，口中笑道：“你这个泼魔，怎么敢来惹我？你也问问老孙是几年的人儿！你这般鬼话儿，只好瞒唐僧，又好来瞒我？我认得你是这山中的怪物，想是要吃我师父哩。我师父又非是等闲之辈，是你吃的？你要吃他，也须是分多一半与老孙是。”那魔闻得行者口中念诵，道：“师父，我是好人家儿孙，做了道士，今日不幸，遇着虎狼之厄，我不是妖怪。”行者道：“你既怕虎狼，怎么不念《北斗经》？”三藏正然上马，闻得此言，骂道：“这个泼猴！‘救人一命，胜造七级浮屠’。你驮他驮儿便罢了，且讲甚么‘北斗经’、‘南斗经’！”行者闻言道：“这厮造化哩！我那师父是个慈悲好善之人，又有些外好里桠槎 (37) 。我待不驮你，他就怪我。驮便驮，须要与你讲开，若是大小便，先和我说。若在脊梁上淋下来，臊气不堪，且污了我的衣服，没人浆洗。”那怪道：“我这般一把子年纪，岂不知你的话说？”行者才拉将起来，背在身上，同长老、沙僧，奔大路西行。那山上高低不平之处，行者留心慢走，让唐僧前去。\n行不上三五里路，师父与沙僧下了山凹之中，行者却望不见，心中埋怨道：“师父偌大年纪，再不晓得事体。这等远路，就是空身子也还嫌手重，恨不得摔了，却又教我驮着这个妖怪！莫说他是妖怪，就是好人，这们年纪，也死得着了，掼杀他罢，驮他怎的？”这大圣正算计要掼，原来那怪就知道了。且会遣山，就使一个“移山倒海”的法术，就在行者背上捻诀，念动真言，把一座须弥山遣在空中，劈头来压行者。这大圣慌的把头偏一偏，压在左肩背上。笑道：“我的儿，你使甚么重身法来压老孙哩？这个倒也不怕，只是‘正担好挑，偏担儿难挨。’”那魔道：“一座山压他不住！”却又念咒语，把一座蛾眉山遣在空中来压。行者又把头偏一偏，压在右肩背上。看他挑着两座大山，飞星来赶师父！那魔头看见，就吓得浑身是汗，遍体生津道：“他却会担山！”又整性情，把真言念动，将一座泰山遣在空中，劈头压住行者。那大圣力软筋麻，遭逢他这泰山下顶之法，只压得三尸神咋，七窍喷红。"}]}
{"conversation": [{"input": "", "output": "好妖魔，使神通压倒行者，却疾驾长风，去赶唐三藏。就于云端里伸下手来，马上挝人 (38) 。慌得个沙僧丢了行李，掣出降妖棒，当头挡住。那妖魔举一口七星剑，对面来迎。这一场好杀：\n七星剑，降妖杖，万映金光如闪亮。这个圜眼凶如黑杀神，那个铁脸真是卷帘将。那怪山前大显能，一心要捉唐三藏。这个努力保真僧，一心宁死不肯放。他两个喷云嗳雾照天宫，播土扬尘遮斗象 (39) 。杀得那一轮红日淡无光，大地乾坤昏荡荡。来往相持八九回，不期战败沙和尚。\n那魔十分凶猛，使口宝剑，流星的解数滚来，把个沙僧战得软弱难搪，回头要走。早被他逼住宝杖，轮开大手，挝住沙僧，挟在左胁下；将右手去马上拿了三藏，脚尖儿钩着行李，张开口，咬着马鬃；使起摄法，把他们一阵风，都拿到莲花洞里。厉声高叫道：“哥哥！这和尚都拿来了！”\n老魔闻言，大喜道：“拿来我看。”二魔道：“这不是？”老魔道：“贤弟呀，又错拿来了也。”二魔道：“你说拿唐僧的。”老魔道：“是便就是唐僧，只是还不曾拿住那有手段的孙行者。须是拿住他，才好吃唐僧哩，若不曾拿得他，切莫动他的人。那猴王神通广大，变化多般。我们若吃了他师父，他肯甘心？来那门前吵闹，莫想能得安生。”二魔笑道：“哥呵，你也忒会抬举人。若依你夸奖他，天上少有，地上全无。自我观之，也只如此，没甚手段。”老魔道：“你拿住了？”二魔道：“他已被我遣三座大山压在山下，寸步不能举移。所以才把唐僧、沙和尚连马、行李，都摄将来也。”那老魔闻言，满心欢喜道：“造化，造化！拿住这厮，唐僧才是我们口里的食哩。”叫小妖：“快安排酒来，且与你二大王奉一个得功的杯儿。”二魔道：“哥哥，且不要吃酒，叫小的们把猪八戒捞上水来吊起。”遂把八戒吊在东廊，沙僧吊在西边，唐僧吊在中间，白马送在槽上，行李收将进去。\n老魔笑道：“贤弟好手段！两次捉了三个和尚。但孙行者虽是有山压住，也须要作个法，怎么拿他来凑蒸才好哩。”二魔道：“兄长请坐。若要拿孙行者，不消我们动身，只教两个小妖，拿两件宝贝，把他装将来罢。”老魔道：“拿甚么宝贝去？”二魔道：“拿我的‘紫金红葫芦’，你的‘羊脂玉净瓶’。”老魔将宝贝取出道：“差那两个去？”二魔道：“差精细鬼、伶俐虫二人去。”吩咐道：“你两个拿着这宝贝，径至高山绝顶，将底儿朝天，口儿朝地，叫一声‘孙行者！’他若应了，就已装在里面，随即贴上‘太上老君急急如律令奉敕’的帖儿。他就一时三刻化为脓了。”二小妖叩头，将宝贝领出去拿行者不题。"}]}
{"conversation": [{"input": "", "output": "却说那大圣被魔使法压住在山根之下，遇苦思三藏，逢灾念圣僧。厉声叫道：“师父啊！想当时你到两界山，揭了压帖，老孙脱了大难，秉教沙门。感菩萨赐与法旨，我和你同住同修，同缘同相，同见同知。乍想到了此处 (40) ，遭逢魔障，又被他遣山压了。可怜，可怜！你死该当，只难为沙僧、八戒与那小龙化马一场！这正是：树大招风风撼树，人为名高名丧人！”叹罢，那珠泪如雨。\n早惊了山神、土地与五方揭谛神众。会金头揭谛道：“这山是谁的？”土地道：“是我们的。”“你山下压的是谁？”土地道：“不知是谁。”揭谛道：“你等原来不知。这压的是五百年前大闹天宫的齐天大圣孙悟空行者。如今皈依正果，跟唐僧做了徒弟。你怎么把山借与妖魔压他？你们是死了。他若有一日脱身出来，他肯饶你！就是从轻，土地也问个摆站，山神也问个充军，我们也领个大不应是。”那山神、土地才怕道：“委实不知，不知。只听得那魔头念起遣山咒法，我们就把山移将来了。谁晓得是孙大圣？”揭谛道：“你且休怕。律上有云：‘不知者不坐。’我与你计较，放他出来，不要教他动手打你们。”土地道：“就没理了，既放出来又打？”揭谛道：“你不知。他有一条如意金箍棒，十分利害：打着的就死，挽着的就伤；磕一磕儿筋断，擦一擦儿皮塌哩！”\n那土地、山神，心中恐惧，与五方揭谛商议了，却来到三山门外叫道：“大圣！山神、土地、五方揭谛来见。”好行者，他虎瘦雄心还在。自然的气象昂昂，声音朗朗道：“见我怎的？”土地道：“告大圣得知，遣开山，请大圣出来，赦小神不恭之罪。”行者道：“遣开山，不打你。”喝声“起去！”就如官府发放一般。那众神念动真言咒语，把山仍遣归本位，放起行者。行者跳将起来，抖抖土，束束裙，耳后掣出棒来，叫山神、土地：“都伸过孤拐来，每人先打两下，与老孙散散闷！”众神大惊道：“刚才大圣已吩咐，恕我等之罪。怎么出来就变了言语要打？”行者道：“好土地！好山神！你倒不怕老孙，却怕妖怪！”土地道：“那魔神通广大，法术高强，念动真言咒语，拘唤我等在他洞里，一日一个轮流当值哩！”行者听见“当值”二字，却也心惊。仰面朝天高声大叫道：“苍天！苍天！自那混沌初分，天开地辟，花果山生了我，我也曾遍访明师，传授长生秘诀。想我那随风变化，伏虎降龙，大闹天宫，名称大圣，更不曾把山神、土地欺心使唤。今日这个妖魔无状，怎敢把山神、土地唤为奴仆，替他轮流当值？天啊！既生老孙，怎么又生此辈？”"}]}
{"conversation": [{"input": "", "output": "那大圣正感叹间，又见山凹里霞光焰焰而来。行者道：“山神、土地，你既在这洞中当值，那放光的是甚物件？”土地道：“那是妖魔的宝贝放光，想是有妖精拿宝贝来降你。”行者道：“这个却好耍子儿啊！我且问你，他这洞中有甚人与他相往？”土地道：“他爱的是烧丹炼药，喜的是全真道人。”行者道：“怪道他变个老道士，把我师父骗去了。既这等，你都且记打，回去罢。等老孙自家拿他。”那众神俱腾空而散。\n这大圣摇身一变，变做个老真人。你道他怎生打扮：\n头挽双髽髻，身穿百衲衣。\n手敲渔鼓简，腰系吕公绦。\n斜倚大路下，专候小魔妖。\n顷刻妖来到，猴王暗放刁。\n不多时，那两个小妖到了。行者将金箍棒伸开，那妖不曾防备，绊着脚，扑的一跌。爬起来，才看见行者，口里嚷道：“惫懒，惫懒！若不是我大王敬重你这行人，就和你比较起来 (41) 。”行者陪笑道：“比较甚么？道人见道人，都是一家人。”那怪道：“你怎么睡在这里，绊我一跌？”行者道：“小道童见我这老道人，要跌一跌儿做见面钱。”那妖道：“我大王见面钱只要几两银子，你怎么跌一跌儿做见面钱？你别是一乡风，决不是我这里道士。”行者道：“我当真不是，我是蓬莱山来的。”那妖道：“蓬莱山是海岛神仙境界。”行者道：“我不是神仙，谁是神仙？”那妖却回嗔作喜，上前道：“老神仙，老神仙！我等肉眼凡胎，不能识认，言语冲撞，莫怪，莫怪。”行者道：“我不怪你。常言道：‘仙体不踏凡地’，你怎知之？我今日到你山上，要度一个成仙了道的好人。那个肯跟我去？”精细鬼道：“师父，我跟你去。”伶俐虫道：“师父，我跟你去。”"}]}
{"conversation": [{"input": "", "output": "行者明知故问道：“你二位从那里来的？”那怪道：“自莲花洞来的。”“要往那里去？”那怪道：“奉我大王教命，拿孙行者去的。”行者道：“拿那个？”那怪又道：“拿孙行者。”孙行者道：“可是跟唐僧取经的那个孙行者么？”那妖道：“正是，正是。你也认得他？”行者道：“那猴子有些无礼，我认得他。我也有些恼他，我与你同拿他去，就当与你助功。”那怪道：“师父，不须你助功。我二大圣有些法术，遣了三座大山把他压在山下，寸步难移，教我两个拿宝贝来装他的。”行者道：“是甚宝贝？”精细鬼道：“我的是红葫芦，他的是玉净瓶。”行者道：“怎么样装他？”小妖道：“把这宝贝的底儿朝天，口儿朝地，叫他一声，他若应了，就装在里面。贴上一张‘太上老君急急如律令奉敕’的帖子，他就一时三刻化为脓了。”行者见说，心中暗惊道：“利害！利害！当时日值功曹报信，说有五件宝贝，这是两件了，不知那三件又是甚么东西？”行者笑道：“二位，你把宝贝借我看看。”那小妖那知甚么诀窍，就于袖中取出两件宝贝，双手递与行者。行者见了，心中暗喜道：“好东西，好东西！我若把尾子一抉，飕的跳起走了，只当是送老孙。”忽又思道：“不好，不好。抢便抢去，只是坏了老孙的名头。这叫做白日抢夺了。”复递与他去道：“你还不曾见我的宝贝哩。”那怪道：“师父有甚宝贝？也借与我凡人看看压灾。”\n好行者，伸下手把尾上毫毛拔了一根，捻一捻，叫“变！”即变做一个一尺七寸长的大紫金红葫芦，自腰里拿将出来道：“你看我的葫芦么？”那伶俐虫接在手，看了道：“师父，你这葫芦长大，有样范，好看，却只是不中用。”行者道：“怎的不中用？”那怪道：“我这两件宝贝，每一个可装千人哩。”行者道：“你这装人的，何足稀罕？我这葫芦，连天都装在里面哩！”那怪道：“就可以装天？”行者道：“当真的装天。”那怪道：“只怕是谎。就装与我们看看才信，不然，决不信你。”行者道：“天若恼着我，一月之间，常装他七八遭。不恼着我，就半年也不装他一次。”伶俐虫道：“哥啊，装天的宝贝，与他换了罢。”精细鬼道：“他装天的，怎肯与我装人的相换？”伶俐虫道：“若不肯啊，贴他这个净瓶也罢。”行者心中暗喜道：“葫芦换葫芦，馀外贴净瓶，一件换两件，其实甚相应。”即上前扯住那伶俐虫道：“装天可换么？”那怪道：“但装天就换，不换，我是你的儿子！”行者道：“也罢，也罢，我装与你们看看。”"}]}
{"conversation": [{"input": "", "output": "好大圣，低头捻诀，念个咒语，叫那日游神、夜游神、五方揭谛神：“即去与我奏上玉帝，说老孙皈依正果，保唐僧去西天取经，路阻高山，师逢苦厄。妖魔那宝，吾欲诱他换之。万千拜上，将天借与老孙装闭半个时辰，以助成功。若道半声不肯，即上灵霄殿，动起刀兵！”\n那日游神径至南天门里，灵霄殿下，启奏玉帝，备言前事。玉帝道：“这泼猴头，出言无状。前者观音来说，放了他保护唐僧。朕这里又差五方揭谛、四值功曹，轮流护持。如今又借天装，天可装乎？”才说装不得，那班中闪出哪吒三太子，奏道：“万岁，天也装得。”玉帝道：“天怎样装？”哪吒道：“自混沌初分，以轻清为天，重浊为地。天是一团清气而扶托瑶天宫阙，以理论之，其实难装。但只孙行者保唐僧西去取经，诚所谓泰山之福缘，海深之善庆，今日当助他成功。”玉帝道：“卿有何助？”哪吒道：“请降旨意，往北天门问真武借皂雕旗，在南天门上一展，把那日月星辰闭了。对面不见人，捉白不见黑，哄那怪道，只说装了天，以助行者成功。”玉帝闻言：“依卿所奏。”那太子奉旨，前来北天门，见真武，备言前事。那祖师随将旗付太子。\n早有游神急降大圣耳边道：“哪吒太子来助功了。”行者仰面观之，只见祥云缭绕，果是有神。却回头对小妖道：“装天罢。”小妖道：“要装就装，只管‘阿绵花屎’怎的 (42) ？”行者道：“我方才运神念咒来。”那小妖都睁着眼，看他怎么样装天。这行者将一个假葫芦儿抛将上去。你想，这是一根毫毛变的，能有多重？被那山顶上风吹去，飘飘荡荡，足有半个时辰，方才落下。只见那南天门上，哪吒太子把皂旗拨喇喇展开，把日月星辰俱遮闭了。真是乾坤墨染就，宇宙靛装成。二小妖大惊道：“才说话时，只好向午，却怎么就黄昏了？”行者道：“天既装了，不辨时候，怎不黄昏！”“如何又这等样黑？”行者道：“日月星辰都装在里面，外却无光，怎么不黑！”小妖道：“师父，你在那厢说话哩？”行者道：“我在你面前不是？”小妖伸手摸着道：“只见说话，更不见面目。师父，此间是甚么去处？”行者又哄他道：“不要动脚，此间乃是渤海岸上。若塌了脚，落下去啊，七八日还不得到底哩！”小妖大惊道：“罢，罢，罢！放了天罢。我们晓得是这样装了。若弄一会子，落下海去，不得归家。”"}]}
{"conversation": [{"input": "", "output": "好行者，见他认了真实，又念咒语，惊动太子，把旗卷起，却早见日光正午。小妖笑道：“妙啊，妙啊！这样好宝贝，若不换啊，诚为不是养家的儿子！”那精细鬼交了葫芦，伶俐虫拿出净瓶，一齐儿递与行者。行者却将假葫芦儿递与那怪。行者既换了宝贝，却又干事找绝，脐下拔一根毫毛，吹口仙气，变作一个铜钱。叫道：“小童，你拿这个钱去买张纸来。”小妖道：“何用？”行者道：“我与你写个合同文书。你将这两件装人的宝贝换了我一件装天的宝贝，恐人心不平，向后去日久年深，有甚反悔不便，故写此各执为照。”小妖道：“此间又无笔墨，写甚文书？我与你赌个咒罢。”行者道：“怎么样赌？”小妖道：“我两件装人之宝，贴换你一件装天之宝，若有反悔，一年四季遭瘟。”行者笑道：“我是决不反悔，如有反悔，也照你四季遭瘟。”说了誓，将身一纵，把尾子翘了一翘，跳在南天门前，谢了哪吒太子麾旗相助之功。太子回宫缴旨，将旗送还真武不题。这行者伫立霄汉之间，观看那个小妖。\n毕竟不知怎生区处，且听下回分解。\n第三十四回　魔王巧算困心猿 大圣腾那骗宝贝\n却说那两个小妖，将假葫芦拿在手中，争看一会，忽抬头不见了行者。伶俐虫道：“哥呵，神仙也会打诳语。他说换了宝贝，度我等成仙，怎么不辞就去了？”精细鬼道：“我们相应便宜的多哩，他敢去得成？拿过葫芦来，等我装装天，也试演试演看。”真个把葫芦往上一抛，扑的就落将下来。慌得个伶俐虫道：“怎么不装，不装？莫是孙行者假变神仙，将假葫芦换了我们真的去耶？”精细鬼道：“不要胡说！孙行者是那三座山压住了，怎生得出？拿过来，等我念他那几句咒儿装了看。”这怪也把葫芦儿望空丢起，口中念道：“只有半声不肯，就上灵霄殿上，动起刀兵！”念不了，扑的又落将下来。两妖道：“不装！不装！一定是个假的！”"}]}
{"conversation": [{"input": "", "output": "正嚷处，孙大圣在半空里听得明白，看得真实，恐怕他弄得时辰多了，紧要处走了风汛，将身一抖，把那变葫芦的毫毛，收上身来，弄得那两妖四手皆空。精细鬼道：“兄弟，拿葫芦来。”伶俐虫道：“你拿着的。天呀！怎么不见了？”都去地下乱摸，草里胡寻，吞袖子 (43) ，揣腰间，那里得有？二妖吓得呆呆挣挣道：“怎的好！怎的好！当时大王将宝贝付与我们，教拿孙行者。今行者既不曾拿得，连宝贝都不见了。我们怎敢去回话？这一顿直直的打死了也！怎的好，怎的好！”伶俐虫道：“我们走了罢。”精细鬼道：“往那里走么？”伶俐虫道：“不管那里走罢。若回去说没宝贝，断然是送命了。”精细鬼道：“不要走，还回去。二大王平日看你甚好，我推一句儿在你身上。他若肯将就，留得性命；说不过，就打死，还在此间。莫弄得两头不着。去来，去来！”那怪商议了，转步回山。行者在半空中见他回去，又摇身一变，变作苍蝇儿，飞下去，跟着小妖。你道他既变了苍蝇，那宝贝却放在何处？如丢在路上，藏在草里，被人看见拿去，却不是劳而无功？他还带在身上。带在身上呵，苍蝇不过豆粒大小，如何容得？原来他那宝贝，与他金箍棒相同，叫做如意佛宝，随身变化，可以大，可以小，故身上亦可容得。他嘤的一声飞下去，跟定那怪。不一时，到了洞里。\n只见那两个魔头，坐在那里饮酒。小妖朝上跪下。行者就钉在那门柜上，侧耳听着。小妖道：“大王。”二老魔即停杯道：“你们来了？”小妖道：“来了。”又问：“拿着孙行者否？”小妖叩头，不敢声言。老魔又问，又不敢应，只是叩头。问之再三，小妖俯伏在地：“赦小的万千死罪！赦小的万千死罪！我等执着宝贝，走到半山之中，忽遇着蓬莱山一个神仙。他问我们那里去，我们答道，拿孙行者去。那神仙听见说孙行者，他也恼他，要与我们帮功。是我们不曾叫他帮功，却将拿宝贝装人的情由，与他说了。那神仙也有个葫芦，善能装天。我们也是妄想之心，养家之意。他的装天，我的装人，与他换了罢。原说葫芦换葫芦，伶俐虫又贴他个净瓶。谁想他仙家之物，近不得凡人之手。正试演处，就连人都不见了。万望饶小的们死罪！”老魔听说，暴躁如雷道：“罢了，罢了！这就是孙行者假装神仙骗哄去了。那猴头神通广大，处处人熟，不知那个毛神，放他出来，骗去宝贝。”"}]}
{"conversation": [{"input": "", "output": "二魔道：“兄长息怒。叵耐那猴头着然无礼 (44) 。既有手段，便走了也罢，怎么又骗宝贝？我若没本事拿他，永不在西方路上为怪！”老魔道：“怎生拿他？”二魔道：“我们有五件宝贝，去了两件，还有三件，务要拿住他。”老魔道：“还有那三件？”二魔道：“还有‘七星剑’与‘芭蕉扇’在我身边；那一条‘幌金绳’，在压龙山压龙洞老母亲那里收着哩。如今差两个小妖去请母亲来吃唐僧肉，就教他带幌金绳来拿孙行者。”老魔道：“差那个去？”二魔道：“不差这样废物去！”将精细鬼、伶俐虫一声喝起。二人道：“造化！造化！打也不曾打，骂也不曾骂，却就饶了。”二魔道：“叫那常随的伴当巴山虎、倚海龙来。”二人跪下。二魔吩咐道：“你却要小心。”俱应道：“小心。”“却要仔细。”俱应道：“仔细。”又问道：“你认得老奶奶家么？”又俱应道：“认得。”“你既认得，你快早走动，到老奶奶处，多多拜上，说请吃唐僧肉哩，就着带幌金绳来，要拿孙行者。”"}]}
{"conversation": [{"input": "", "output": "二怪领命疾走，怎知那行者在旁，一一听得明白。他展开翅飞将去，赶上巴山虎，钉在他身上。行经二三里，就要打杀他两个。又思道：“打死他有何难事？但他奶奶身边有那幌金绳，又不知住在何处。等我且问他一问再打。”好行者，嘤的一声，躲离小妖，让他先行有百十步，却又摇身一变，也变做个小妖儿，戴一顶狐皮帽子，将虎皮裙子倒插上来勒住，赶上道：“走路的，等我一等。”那倚海龙回头问道：“是那里来的？”行者道：“好哥啊，连自家人也认不得？”小妖道：“我家没有你。”行者道：“怎么没我？你再认认看。”小妖道：“面生，面生，不曾相会。”行者道：“正是。你们不曾会着我，我是外班的。”小妖道：“外班长官，是不曾会。你往那里去？”行者道：“大王说差你二位请老奶奶来吃唐僧肉，教他就带幌金绳来，拿孙行者。恐你二位走得缓，有些贪顽，误了正事，又差我来催你们快去。”小妖见说着海底眼 (45) ，更不疑惑，把行者果认做一家人。急急忙忙往前飞跑。一气又跑有八九里。行者道：“忒走快了些。我们离家有多少路了？”小怪道：“有十五六里了。”行者道：“还有多远？”倚海龙用手一指道：“乌林子里就是。”行者抬头见一带黑林不远，料得那老怪只在林子里外。却立定步，让那小怪前走，即取出铁棒走上前，着脚后一刮。可怜忒不禁打，就把两个小妖刮做一团肉饼。却拖着脚，藏在路旁深草科里。即便拔下一根毫毛，吹口仙气，叫：“变！”变做个巴山虎，自身却变做个倚海龙。假妆做两个小妖，径往那压龙洞请老奶奶。这叫做七十二变神通大，指物腾那手段高。\n三五步，跳到林子里，正找寻处，只见有两扇石门，半开半掩，不敢擅入。只得吆叫一声：“开门！开门！”早惊动那把门的一个女怪，将那半扇儿开了，道：“你是那里来的？”行者道：“我是平顶山莲花洞里差来请老奶奶的。”那女怪道：“进去。”到了二层门下，闪着头往里观看，又见那正当中高坐着一个老妈妈儿。你道他怎生模样？但见：\n雪鬓蓬松，星光晃亮。脸皮红润皱文多，牙齿稀疏神气壮。貌似菊残霜里色，形如松老雨馀颜。头缠白练攒丝帕，耳坠黄金嵌宝环。"}]}
{"conversation": [{"input": "", "output": "孙大圣见了，不敢进去，只在二门外仵着脸 (46) ，脱脱的哭起来。你道他哭怎的，莫成是怕他？就怕也便不哭。况先哄了他的宝贝，又打杀他的小妖，却为何而哭？他当时曾下九鼎油锅，就煠了七八日也不曾有一点泪儿 (47) 。只为想起唐僧取经的苦恼，他就泪出痛肠，放眼便哭。心却想道：“老孙既显手段，变做小妖，来请这老怪，没有个直直的站了说话之理，一定见他磕头才是。我为人做了一场好汉，止拜了三个人：西天拜佛祖；南海拜观音；两界山师父救了我，我拜了他四拜。为他使碎六叶连肝肺，用尽三毛七孔心。一卷经能值几何？今日却教我去拜此怪。若不跪拜，必定走了风汛。苦啊！算来只为师父受困，故使我受辱于人！”到此际也没及奈何，撞将进去，朝上跪下道：“奶奶磕头。”\n那怪道：“我儿，起来。”行者暗道：“好，好，好！叫得结实！”老怪问道：“你是那里来的？”行者道：“平顶山莲花洞，蒙二位大王有令，差来请奶奶去吃唐僧肉。教带幌金绳，要拿孙行者哩。”老怪大喜道：“好孝顺的儿子！”就去叫抬出轿来。行者道：“我的儿啊！妖精也抬轿。”后壁厢即有两个女怪，抬出一顶香藤轿，放在门外，挂上青绢帏幔。老怪起身出洞，坐在轿里。后有几个小女怪，捧着减妆 (48) ，端着镜架，提着手巾，托着香盒，跟随左右。那老怪道：“你们来怎的？我往自家儿子去处，愁那里没人伏侍，要你们去献勤塌嘴 (49) ？都回去！关了门看家。”那几个小妖果俱回去，止有两个抬轿的。老怪问道：“那差来的叫做甚么名字？”行者连忙答应道：“他叫做巴山虎，我叫做倚海龙。”老怪道：“你两个前走，与我开路。”行者暗想道：“可是晦气！经倒不曾取得，且来替他做皂隶 (50) ！”却又不敢抵强，只得向前引路，大四声喝起。"}]}
{"conversation": [{"input": "", "output": "行了五六里远近，他就坐在石崖上等候。那抬轿的到了，行者道：“略歇歇如何？压得肩头疼啊。”小怪那知甚么诀窍，就把轿子歇下。行者在轿后，胸脯上拔下一根毫毛，变做一个大烧饼，抱着啃。轿夫道：“长官，你吃的是甚么？”行者道：“不好说，这远的路来请奶奶，没些儿赏赐，肚里饥了，原带来的干粮，等我吃些儿再走。”轿夫道：“把些儿我们吃吃。”行者笑道：“来么，都是一家人，怎么计较？”那小妖不知好歹，围着行者，分其干粮，被行者掣出棒，着头一磨，一个汤着的，打得稀烂；一个擦着的，不死还哼。那老怪听得人哼，轿子里伸出头来看时，被行者跳到轿前，劈头一棍，打了个窟窿，脑浆迸流，鲜血直冒。拖出轿来看处，原是个九尾狐狸。行者笑道：“造业畜！叫甚么老奶奶！你叫老奶奶，就该称老孙做上太祖公公是！”好猴王，把他那幌金绳搜出来，笼在袖里，欢喜道：“那泼魔纵有手段，已此三件儿宝贝姓孙了！”却又拔两根毫毛变做个巴山虎、倚海龙；又拔两根变做两个抬轿的；他却变做老奶奶模样，坐在轿里。将轿子抬起，径回本路。\n不多时，到了莲花洞口，那毫毛变的小妖，俱在前道：“开门！开门！”内有把门的小妖开了门道：“巴山虎、倚海龙来了？”毫毛道：“来了。”“你们请的奶奶呢？”毫毛用手指道：“那轿内的不是？”小妖道：“你且住，等我进去先报。”报道：“大王，奶奶来耶。”两个魔头闻说，即命排香案来接。行者听得，暗喜道：“造化！也轮到我为人了！我先变小妖，去请老怪，磕了他一个头；这番来，我变老怪，是他母亲，定行四拜之礼。虽不怎的，好道也赚他两个头儿。”好大圣，下了轿子。抖抖衣服，把那四根毫毛收在身上。那把门的小妖，把空轿抬入门里。他却随后徐行。那般娇娇滴滴，扭扭捏捏，就像那老怪的行动，径自进去。又只见大小群妖，都来跪接。鼓乐箫韶，一派响亮；博山炉里 (51) ，霭霭香烟。他到正厅中，南面坐下。两个魔头，双膝跪倒，朝上叩头，叫道：“母亲，孩儿拜揖。”行者道：“我儿起来。”\n却说猪八戒吊在梁上，哈哈的笑了一声。沙僧道：“二哥，好啊！吊出笑来也！”八戒道：“兄弟，我笑中有故。”沙僧道：“甚故？”八戒道：“我们只怕是奶奶来了，就要蒸吃；原来不是奶奶，是旧话来了。”沙僧道：“甚么旧话？”八戒笑道：“弼马温来了。”沙僧道：“你怎么认得是他？”八戒道：“弯倒腰，叫‘我儿起来’，那后面就掬起猴尾巴子。我比你吊得高，所以看得明也。”沙僧道：“且不要言语，听他说甚么话。”八戒道：“正是，正是。”"}]}
{"conversation": [{"input": "", "output": "那孙大圣坐在中间，问道：“我儿，请我来有何事干？”魔头道：“母亲啊，连日儿等少礼，不曾孝顺得。今早愚兄弟拿得东土唐僧。不敢擅吃，请母亲来献献生，好蒸与母亲吃了延寿。”行者道：“我儿，唐僧的肉，我倒不吃；听见有个猪八戒的耳朵甚好，可割将下来整治整治我下酒。”那八戒听见慌了道：“遭瘟的！你来为割我耳朵的？我喊出来不好听啊！”噫！只为呆子一句通情话，走了猴王变化的风。那里有几个巡山的小怪，把门的众妖，都撞将进来，报道：“大王，祸事了！孙行者打杀奶奶，他妆来耶！”魔头闻此言，那容分说，掣七星宝剑，望行者劈脸砍来。好大圣，将身一幌，只见满洞红光，预先走了。似这般手段，着实好耍子。正是那聚则成形，散则成气。唬得个老魔头魂飞魄散，众群精噬指摇头。\n老魔道：“兄弟，把唐僧与沙僧、八戒、白马、行李都送还那孙行者，闭了是非之门罢。”二魔道：“哥哥，你说那里话？我不知费了多少辛勤，施这计策，将那和尚都摄将来。如今似你这等怕惧孙行者的诡谲，就俱送去还他，真所谓畏刀避剑之人，岂大丈夫之所为也？你且请坐勿惧。我闻你说孙行者神通广大，我虽与他相会一场，却不曾与他比试。取披挂来，等我寻他交战三合。假若他三合胜我不过，唐僧还是我们之食；如三战我不能胜他，那时再送唐僧与他未迟。”老魔道：“贤弟说得是。”教：“取披挂。”\n众妖抬出披挂，二魔结束齐整。执宝剑出门外，叫声“孙行者！你往那里走了？”此时大圣已在云端里，闻得叫他名字，急回头观看。原来是那二魔。你看他怎生打扮：\n头戴凤盔欺腊雪，身披战甲晃镔铁。\n腰间带是蟒龙筋，粉皮靴靿梅花摺 (52) 。\n颜如灌口活真君，貌比巨灵无二别。\n七星宝剑手中擎，怒气冲霄威烈烈。\n二魔高叫道：“孙行者！快还我宝贝与我母亲来，我饶你唐僧取经去！”大圣忍不住骂道：“这泼怪物，错认了你孙外公！赶早儿送还我师父、师弟、白马、行囊，仍打发我些盘缠，往西走路。若牙缝里道半个‘不’字，就自家搓根绳儿去罢，也免得你外公动手。”二魔闻言，急纵云跳在空中，轮宝剑来刺。行者掣铁棒劈手相迎 (53) 。他两个在半空中，这场好杀：\n棋逢对手，将遇良才。棋逢对手难藏兴，将遇良才可用功。那两员神将相交，好便似南山虎斗，北海龙争。龙争处鳞甲生辉，虎斗时爪牙乱落。爪牙乱落撒银钩，鳞甲生辉支铁叶。这一个翻翻复复，有千般解数；那一个来来往往，无半点放闲。金箍棒离顶门只隔三分，七星剑向心窝惟争一蹍 (54) 。那个威风逼得斗牛寒，这个怒气胜如雷电险。"}]}
{"conversation": [{"input": "", "output": "他两个战了有三十回合，不分胜负。\n行者暗喜道：“这泼怪倒也架得住老孙的铁棒。我已得了他三件宝贝，却这般苦苦的与他厮杀，可不误了我的工夫？不若拿葫芦或净瓶装他去，多少是好。”又想到：“不好，不好。常言道：‘物随主便。’倘若我叫他不答应，却又不误了事业？且使幌金绳扣头罢。”好大圣，一只手使棒，架住他的宝剑；一只手把那绳抛起，刷喇的扣了魔头。原来那魔头有个《紧绳咒》，有个《松绳咒》。若扣住别人，就念《紧绳咒》，莫能得脱；若扣住自家人，就念《松绳咒》，不得伤身。他认得是自家的宝贝，即念《松绳咒》，把绳松动，便脱出来。反望行者抛将去，却早扣住了大圣。大圣正要使“瘦身法”，想要脱身，却被那魔念动《紧绳咒》，紧紧扣住，怎能得脱？褪至颈项之下，原是一个金圈子套住。那怪将绳一扯，扯将下来，照光头上砍了七八宝剑，行者头皮儿也不曾红了一红。那魔道：“这猴子，你这等头硬，我不砍你，且带你回去，再打你。将我那两件宝贝趁早还我！”行者道：“我拿你甚么宝贝，你问我要？”那魔头将身上细细搜检，却将那葫芦、净瓶都搜出来，又把绳子牵着，带至洞里道：“兄长，拿将来了。”老魔道：“拿了谁来？”二魔道：“孙行者。你来看，你来看。”老魔一见，认得是行者，满面欢喜道：“是他！是他！把他长长的绳儿拴在柱科上耍子！”真个把行者拴住，两个魔头，却进后面堂里饮酒。"}]}
{"conversation": [{"input": "", "output": "那大圣在柱根下爬蹅，忽惊动八戒。那呆子吊在梁上，哈哈的笑道：“哥哥呵，耳朵吃不成了！”行者道：“呆子！可吊得自在么？我如今就出去，管情救了你们。”八戒道：“不羞，不羞！本身难脱，还想救人，罢，罢，罢！师徒们都在一处死了，好到阴司里问路。”行者道：“不要胡说！你看我出去。”八戒道：“我看你怎么出去。”那大圣口里与八戒说话，眼里却抹着那些妖怪。见他在里边吃酒，有几个小妖拿盘拿盏，执壶酾酒，不住的两头乱跑，关防的略松了些儿。他见面前无人，就弄神通，顺出棒来，吹口仙气，叫：“变！”即变做一个纯钢的锉儿。扳过那颈项的圈子，三五锉，锉做两段；扳开锉口，脱将出来，拔了一根毫毛，叫变做一个假身，拴在那里。真身却幌一幌，变做个小妖，立在旁边。八戒又在梁上喊道：“不好了！不好了！拴的是假货，吊的是正身！”老魔停杯便问：“那猪八戒吆喝的是甚么？”行者已变做小妖，上前道：“猪八戒撺道孙行者 (55) ，教变化走了罢。他不肯走，在那里吆喝哩。”二魔道：“还说猪八戒老实，原来这等不老实！该打二十多嘴棍！”这行者就去拿条棍来打。八戒道：“你打轻些儿，若重了些儿，我又喊起。我认得你！”行者道：“老孙变化，也只为你们。你怎么倒走了风息？这一洞里妖精，都认不得，怎的偏你认得？”八戒道：“你虽变了头脸，还不曾变得屁股。那屁股上两块红不是？我因此认得是你。”行者随往后面，演到厨中，锅底上摸了一把，将两臀擦黑，行至前边。八戒看见又笑道：“那个猴子去那里混了这一会，弄做个黑屁股来了。”\n行者仍站在跟前，要偷他宝贝。真个甚有见识，走上厅，对那怪扯个腿子道：“大王，你看那孙行者拴在柱上，左右爬蹅，磨坏那根金绳，得一根粗壮些的绳子换将下来才好。”老魔道：“说得是。”即将腰间的狮蛮带解下，递与行者。行者接了带，把假装的行者拴住。换下那条绳子，一窝儿窝儿笼在袖内；又拔一根毫毛，吹口仙气，变作一根假幌金绳，双手送与那怪。那怪只因贪酒，那曾细看，就便收下。这个是大圣腾那弄本事，毫毛又换幌金绳。"}]}
{"conversation": [{"input": "", "output": "得了这件宝贝，急转身跳出门外，现了原身，高叫：“妖怪！”那把门的小妖问道：“你是甚人，在此呼喝？”行者道：“你快早进去报与你那泼魔，说者行孙来了。”那小妖如言报告。老魔大惊道：“拿住孙行者，又怎么有个者行孙？”二魔道：“哥哥，怕他怎的？宝贝都在我手里，等我拿那葫芦出去，把他装将来。”老魔道：“兄弟仔细。”二魔拿了葫芦，走出山门，忽看见与孙行者模样一般，只是略矮些儿。问道：“你是那里来的？”行者道：“我是孙行者的兄弟，闻说你拿了我家兄，却来与你寻事的。”二魔道：“是我拿了，锁在洞中。你今既来，必要索战。我也不与你交兵，我且叫你一声，你敢应我么？”行者道：“可怕你叫上千声，我就答应你万声！”那魔执了宝贝，跳在空中，把底儿朝天，口儿朝地，叫声“者行孙”。行者却不敢答应，心中暗想道：“若是应了，就装进去哩。”那魔道：“你怎么不应我？”行者道：“我有些耳闭，不曾听见。你高叫。”那怪物又叫声“者行孙”。行者在底下掐着指头算了一算，道：“我真名字叫做孙行者，起的鬼名字叫做者行孙。真名字可以装得，鬼名字好道装不得。”却就忍不住，应了他一声。飕的被他吸进葫芦去，贴上帖儿。原来那宝贝，那管甚么名字真假，但绰个应的气儿，就装了去也。\n大圣到他葫芦里，浑然乌黑。把头往上一顶，那里顶得动，且是塞得甚紧，却才心中焦躁道：“当时我在山上，遇着那两个小妖，他曾告诵我说：不拘葫芦、净瓶，把人装在里面，只消一时三刻，就化为脓了，敢莫化了我么？”一条心又想着道：“没事！化不得我。老孙五百年前大闹天宫，被太上老君放在八卦炉中炼了四十九日，炼成个金子心肝，银子肺腑，铜头铁背，火眼金睛，那里一时三刻就化得我？且跟他进去，看他怎的。”\n二魔拿入里面道：“哥哥，拿来了。”老魔道：“拿了谁？”二魔道：“者行孙，是我装在葫芦里也。”老魔欢喜道：“贤弟请坐，不要动，只等摇得响再揭帖儿。”行者听得道：“我这般一个身子，怎么便摇得响？只除化成稀汁，才摇得响是。等我撒泡溺罢，他若摇得响时，一定揭帖起盖，我乘空走他娘罢！”又思道，“不好，不好！溺虽可响，只是污了这直裰。等他摇时，我但聚些唾津漱口，稀漓呼喇的，哄他揭开，老孙再走罢。”大圣作了准备，那怪贪酒不摇。大圣作个法，意思只是哄他来摇，忽然叫道：“天呀！孤拐都化了！”那魔也不摇。大圣又叫道：“娘啊！连腰截骨都化了！”老魔道：“化至腰时，都化尽矣。揭起帖儿看看。”"}]}
{"conversation": [{"input": "", "output": "那大圣闻言，就拔了一根毫毛，叫“变！”变作个半截的身子，在葫芦底上。真身却变做个蟭蟟虫儿，钉在那葫芦口边。只见那二魔揭起帖子看时，大圣早已飞出打个滚，又变做个倚海龙。倚海龙却是原去请老奶奶的那个小妖，他变了，站在旁边。那老魔扳着葫芦口，张了一张，见是个半截身子动耽，他也不认真假，慌忙叫：“兄弟，盖上，盖上！还不曾化得了哩！”二魔依旧贴上。大圣在旁暗笑道：“不知老孙已在此矣！”\n那老魔拿了壶，满满的斟了一杯酒，近前双手递与二魔道：“贤弟，我与你递个锺儿。”二魔道：“兄长，我们已吃了这半会酒，又递甚锺？”老魔道：“你拿住唐僧、八戒、沙僧犹可；又索了孙行者，装了者行孙，如此功劳，该与你多递几锺。”二魔见哥哥恭敬，怎敢不接，但一只手托着葫芦，一只手不敢去接，却把葫芦递与倚海龙，双手去接杯，不知那倚海龙是孙行者变的。你看他端葫芦，殷勤奉侍。二魔接酒吃了，也要回奉一杯。老魔道：“不消回酒，我这里陪你一杯罢。”两人只管谦逊。行者顶着葫芦，眼不转睛，看他两个左右传杯，全无计较，他就把个葫芦揌入衣袖。拔根毫毛，变个假葫芦，一样无二，捧在手中。那魔递了一会酒，也不看真假，一把接过宝贝。各上席，安然坐下，依然叙饮。孙大圣撤身走过，得了宝贝，心中暗喜道：“饶这魔头有手段，毕竟葫芦还姓孙！”\n毕竟不知向后怎样施为，方得救师灭怪，且听下回分解。\n第三十五回　外道施威欺正性 心猿获宝伏邪魔\n本性圆明道自通，翻身跳出网罗中。\n修成变化非容易，炼就长生岂俗同？\n清浊几番随运转，辟开数劫任西东。\n消遥万亿年无计。一点神光永注空。\n此诗暗合孙大圣的道妙。他自得了那魔真宝，笼在袖中，喜道：“泼魔苦苦用心拿我，诚所谓水中捞月；老孙若要擒你，就好似火上弄冰。”藏着葫芦，密密的溜出门外，现了本相，厉声高叫道：“精怪开门！”旁有小妖道：“你又是甚人，敢来吆喝？”行者道：“快报与你那老泼魔，吾乃行者孙来也。”\n那小妖急入里报道：“大王，门外有个甚么行者孙来了。”老魔大惊道：“贤弟，不好了！惹动他一窝风了！幌金绳现拴着孙行者，葫芦里现装着者行孙，怎么又有个甚么行者孙？想是他几个兄弟都来了。”二魔道：“兄长放心。我这葫芦装下一千人哩。我才装了者行孙一个，又怕那甚么行者孙！等我出去看看，一发装来。”老魔道：“兄弟仔细。”\n你看那二魔拿着个假葫芦，还像前番，雄纠纠，气昂昂，走出门高呼道：“你是那里人氏，敢在此间吆喝？”行者道：“你认不得我？\n家居花果山，祖贯水帘洞。"}]}
{"conversation": [{"input": "", "output": "家居花果山，祖贯水帘洞。\n只为闹天宫，多时罢争竞。\n如今幸脱灾，弃道从僧用。\n秉教上雷音，求经归觉正。\n相逢野泼魔，却把神通弄。\n还我大唐僧，上西参佛圣。\n两家罢战争，各守平安迳。\n休惹老孙焦，伤残老性命！”\n那魔道：“你且过来，我不与你相打，但我叫你一声，你敢应么？”行者笑道：“你叫我，我就应了；我若叫你，你可应么？”那魔道：“我叫你，是我有个宝贝葫芦，可以装人；你叫我，却有何物？”行者道：“我也有个葫芦儿。”那魔道：“既有，拿出来我看。”行者就于袖中取出葫芦道：“泼魔，你看！”幌一幌，复藏在袖中，恐他来抢。\n那魔见了大惊道：“他葫芦是那里来的？怎么就与我的一般？……纵是一根藤上结的，也有个大小不同，偏正不一，却怎么一般无二？”他便正色叫道：“行者孙，你那葫芦是那里来的？”行者委的不知来历，接过口来，就问他一句道：“你那葫芦是那里来的？”那魔不知是个见识，只道是句老实言语，就将根本从头说出道：“我这葫芦是混沌初分，天开地辟，有一位太上老祖，解化女娲之名，炼石补天，普救阎浮世界。补到乾宫夬地 (56) ，见一座昆仑山脚下，有一缕仙藤，上结着这个紫金红葫芦，却便是老君留下到如今者。”大圣闻言，就绰了他口气道：“我的葫芦，也是那里来的。”魔头道：“怎见得？”大圣道：“自清浊初开，天不满西北，地不满东南，太上道祖解化女娲，补完天缺，行至昆仑山下，有根仙藤，藤结有两个葫芦。我得一个是雄的，你那个却是雌的。”那怪道：“莫说雌雄，但只装得人的，就是好宝贝。”大圣道：“你也说得是，我就让你先装。”\n那怪甚喜，急纵身跳将起去，到空中执着葫芦，叫一声“行者孙。”大圣听得，却就不歇气连应了八九声，只是不能装去。那魔坠将下来，跌脚捶胸道：“天那！只说世情不改变哩。这样个宝贝，也怕老公，雌见了雄，就不敢装了。”行者笑道：“你且收起，轮到老孙该叫你哩。”急纵筋斗跳起去，将葫芦底儿朝天，口儿朝地，照定妖魔，叫声“银角大王”。那怪不敢闭口，只得应了一声，倏的装在里面，被行者贴上“太上老君急急如律令奉敕”的帖子。心中暗喜道：“我的儿，你今日也来试试新了！”"}]}
{"conversation": [{"input": "", "output": "他就按落云头，拿着葫芦，心心念念，只是要救师父，又往莲花洞口而来。那山上都是些洼踏不平之路，况他又是个圈盘腿，拐呀拐的走着，摇的那葫芦里漷漷索索，响声不绝。你道他怎么便有响声？原来孙大圣是熬炼过的身体，急切化他不得；那怪虽也能腾云驾雾，不过是些法术，大端是凡胎未脱，到于宝贝里就化了。行者还不当他就化了，笑道：“我儿子啊，不知是撒尿耶，不知是漱口哩。这是老孙干过的买卖。不等到七八日，化成稀汁，我也不揭盖来看。忙怎的？有甚要紧？想着我出来的容易，就该千年不看才好。”他拿着葫芦，说着话，不觉的到了洞口，把那葫芦摇摇，一发响了。他道：“这个像发课的筒子响 (57) ，倒好发课。等老孙发一课，看师父甚么时才得出门。”你看他手里不住的摇，口里不住的念道：“周易文王、孔子圣人、桃花女先生 (58) 、鬼谷子先生。”那洞里小妖看见道：“大王，祸事了！行者孙把二大王爷爷装在葫芦里发课哩！”那老魔闻得此言，唬得魂飞魄散，骨软筋麻，扑的跌倒在地，放声大哭道：“贤弟呀！我和你私离上界，转托尘凡，指望同享荣华，永为山洞之主。怎知为这和尚，伤了你的性命，断吾手足之情！”满洞群妖，一齐痛哭。\n猪八戒吊在梁上，听得他一家子齐哭，忍不住叫道：“妖精，你且莫哭，等老猪讲与你听。先来的孙行者，次来的者行孙，后来的行者孙，返复三字，都是我师兄一人。他有七十二变化，腾那进来，盗了宝贝，装了令弟。令弟已是死了，不必这等扛丧，快些儿刷净锅灶，办些香蕈、蘑菇、茶芽、竹笋、豆腐、面筋、木耳、蔬菜，请我师徒们下来，与你令弟念卷《受生经》。”那老魔闻言，心中大怒道：“只说猪八戒老实，原来甚不老实！他倒作笑话儿打觑我。”叫：“小妖，且休举哀，把猪八戒解下来，蒸得稀烂，等我吃饱了，再去拿孙行者报仇。”沙僧埋怨八戒道：“好么！我说教你莫多话，多话的要先蒸吃哩！”那呆子也尽有几分悚惧。旁一小妖道：“大王，猪八戒不好蒸。”八戒道：“阿弥陀佛！是那位哥哥积阴德的？果是不好蒸。”又有一个妖道：“将他皮剥了，就好蒸。”八戒慌了道：“好蒸！好蒸！皮骨虽然粗糙，汤滚就烂。 户 (59) ！ 户！”"}]}
{"conversation": [{"input": "", "output": "正嚷处，只见前门外一个小妖报道：“行者孙又骂上门来了！”那老魔又大惊道：“这厮轻我无人！”叫：“小的们，且把猪八戒照旧吊起，查一查还有几件宝贝。”管家的小妖道：“洞中还有三件宝贝哩。”老魔问：“是那三件？”管家的道：“还有‘七星剑’、‘芭蕉扇’与‘净瓶’。”老魔道：“那瓶子不中用。原是叫人，人应了就装得，转把个口诀儿教了那孙行者，倒把自家兄弟装去了。不用他，放在家里。快将剑与扇子拿来。”那管家的即将两件宝贝献与老魔。老魔将芭蕉扇插在后项衣领，把七星剑提在手中，又点起大小群妖，有三百多名，都教一个个拈枪弄棒，理索轮刀。这老魔却顶盔贯甲，罩一领赤焰焰的丝袍。群妖摆出阵去，要拿孙大圣。那孙大圣早已知二魔化在葫芦里面，却将他紧紧拴扣停当，撒在腰间，手持着金箍棒，准备厮杀。只见那老妖红旗招展，跳出门来。却怎生打扮？\n头上盔缨光焰焰，腰间带束彩霞鲜。\n身穿铠甲龙鳞砌，上罩红袍烈火燃。\n圆眼睁开光掣电，钢须飘起乱飞烟。\n七星宝剑轻提手，芭蕉扇子半遮肩。\n行似流云离海岳，声如霹雳震山川。\n威风凛凛欺天将，怒帅群妖出洞前。\n那老魔急令小妖摆开阵势，骂道：“你这猴子，十分无礼！害我兄弟，伤我手足，着然可恨！”行者骂道：“你这讨死的怪物！你一个妖精的性命舍不得，似我师父、师弟、连马四个生灵，平白的吊在洞里，我心何忍？情理何甘！快快的送将出来还我，多多贴些盘费，喜喜欢欢打发老孙起身，还饶了你这个老妖的狗命！”那怪那容分说，举宝剑劈头就砍。这大圣使铁棒举手相迎。这一场在洞门外好杀！咦！\n金箍棒与七星剑，对撞霞光如闪电。悠悠冷气逼人寒，荡荡昏云遮岭堰。那个皆因手足情，些儿不放善；这个只为取经僧，毫厘不容缓。两家各恨一般仇，二处每怀生怒怨。只杀得天昏地暗鬼神惊，日淡烟浓龙虎战。这个咬牙锉玉钉，那个怒目飞金焰。一来一往逞英雄，不住翻腾棒与剑。"}]}
{"conversation": [{"input": "", "output": "这老魔与大圣战经二十回合，不分胜负。他把那剑梢一指，叫声“小妖齐来！”那三百馀精，一齐拥上，把行者围在垓心。好大圣，公然无惧，使一条棒左冲右撞，后抵前遮。那小妖都有手段，越打越上，一似绵絮缠身，搂腰扯腿，莫肯退后。大圣慌了，即使个身外身法，将左胁下毫毛，拔了一把，嚼碎喷去，喝声叫：“变！”一根根都变做行者。你看他长的使棒，短的轮拳，再小的没处下手，抱着孤拐啃筋，把那小妖都打得星落云散，齐声喊道：“大王啊，事不谐矣！难矣乎哉！满地盈山，皆是孙行者了！”被这身外法把群妖打退，止撇得老魔围困中间，赶得东奔西走，出路无门。\n那魔慌了，将左手擎着宝剑，右手伸于项后，取出芭蕉扇子，望东南丙丁火 (60) ，正对离宫 (61) ，唿喇的一扇子，搧将下来，只见那就地上，火光焰焰。原来这般宝贝，平白地搧出火来。那怪物着实无情，一连搧了七八扇子，熯天炽地 (62) ，烈火飞腾。好火：\n那火不是天上火，不是炉中火，也不是山头火，也不是灶底火，乃是五行中自然取出的一点灵光火。这扇也不是凡间常有之物，也不是人工造就之物，乃是自开辟混沌以来产成的珍宝之物。用此扇，搧此火，煌煌烨烨，就如电掣红绡 (63) ；灼灼辉辉，却似霞飞绛绮 (64) 。更无一缕青烟，尽是满山赤焰，只烧得岭上松翻成火树，崖前柏变作灯笼。那窝中走兽贪性命，西撞东奔；这林内飞禽惜羽毛。高飞远举。这场神火飘空燎，只烧得石烂溪干遍地红。\n大圣见此恶火，却也心惊胆颤；道声“不好了！我本身可处，毫毛不济，一落这火中，岂不真如燎毛之易？”将身一抖，遂将毫毛收上身来。只将一根变作假身子，避火逃灾，他的真身，捻着避火诀，纵筋斗跳将起去，脱离了大火之中，径奔他莲花洞里，想着要救师父。急到门前，把云头按落，又见那洞门外有百十个小妖，都破头折脚，肉绽皮开。原来都是他分身法打伤了的，都在这里声声唤唤，忍疼而立。大圣见了，按不住恶性凶顽，轮起铁棒，一路打将进去。可怜把那苦炼人身的功果息，依然是块旧皮毛！"}]}
{"conversation": [{"input": "", "output": "那大圣打绝了小妖，撞入洞里，要解师父，又见那内面有火光焰焰，唬得他手慌脚忙道：“罢了，罢了！这火从后门口烧起来，老孙却难救师父也！”正悚惧处，仔细看时，呀！原来不是火光，却是一道金光。他正了性，往里视之，乃羊脂玉净瓶放光，却自心中欢喜道：“好宝贝耶！这瓶子曾是那小妖拿在山上放光，老孙得了，不想那怪又复搜去。今日藏在这里，原来也放光。”你看他窃了这瓶子，喜喜欢欢，且不救师父，急抽身往洞外而走。才出门，只见那妖魔提着宝剑，拿着扇子，从南而来。孙大圣回避不及，被那老魔举剑劈头就砍。大圣急纵筋斗云，跳将起去，无影无踪的逃了不题。\n却说那怪到得门口，但见尸横满地，——就是他手下的群精，——慌得仰天长叹，止不住放声大哭道：“苦哉！痛哉！”有诗为证。诗曰：\n可恨猿乖马劣顽，灵胎转托降尘凡。\n只因错念离天阙，致使忘形落此山。\n鸿雁失群情切切，妖兵绝族泪潺潺。\n何时孽满开愆锁，返本还原上御关？\n那老魔惭惶不已，一步一声哭入洞内。只见那什物家火俱在，只落得静悄悄没个人形；悲切切愈加凄惨。独自个坐在洞中，蹋伏在那石案之上，将宝剑斜倚案边，把扇子插于肩后，昏昏默默睡着了。这正是“人逢喜事精神爽，闷上心来瞌睡多。”\n话说孙大圣拨转筋斗云，伫立山前，想着要救师父，把那净瓶儿牢扣腰间，径来洞口打探。见那门开两扇，静悄悄的不闻消耗，随即轻轻移步，潜入里边。只见那魔斜倚石案，呼呼睡着，芭蕉扇褪出肩衣，半盖着脑后，七星剑还斜倚案边。却被他轻轻的走上前拔了扇子，急回头，呼的一声，跑将出去。原来这扇柄儿刮着那怪的头发，早惊醒他，抬头看时，是孙行者偷了，急慌忙执剑来赶。那大圣早已跳出门前，将扇子撒在腰间，双手轮开铁棒，与那魔抵敌。这一场好杀：\n恼坏泼妖王，怒发冲冠志。恨不过挝来囫囵吞，难解心头气。恶口骂猢狲：“你老大将人戏！伤我若干生，还来偷宝贝。这场决不容，定见存亡计！”大圣喝妖魔：“你好不知趣！徒弟要与老师争，累卵焉能击石碎？”宝剑来，铁棒去，两家更不留仁义。一翻二复赌输赢，三转四回施武艺。盖为取经僧，灵山参佛位，致令金火不相投，五行拨乱伤和气。扬威耀武显神通，走石飞沙弄本事。交锋渐渐日将晡，魔头力怯先回避。\n那老魔与大圣战经三四十合，天将晚矣，抵敌不住。败下阵来，径往西南上，投奔压龙洞去不题。"}]}
{"conversation": [{"input": "", "output": "那老魔与大圣战经三四十合，天将晚矣，抵敌不住。败下阵来，径往西南上，投奔压龙洞去不题。\n这大圣才按落云头，闯入莲花洞里，解下唐僧与八戒、沙和尚来。他三人脱得灾危，谢了行者，却问：“妖魔那里去了？”行者道：“二魔已装在葫芦里，想是这会子已化了。大魔才然一阵战败，往西南压龙山去讫。概洞小妖 (65) ，被老孙分身法打死一半，还有些败残回的，又被老孙杀绝，方才得入此处，解放你们。”唐僧谢之不尽道：“徒弟啊，多亏你受了劳苦！”行者笑道：“诚然劳苦。你们还只是吊着受疼，我老孙再不曾住脚，比急递铺的铺兵还甚，反复里外，奔波无已。因是偷了他的宝贝，方能平退妖魔。”猪八戒道：“师兄，你把那葫芦儿拿出来与我们看看。只怕那二魔已化了也。”大圣先将净瓶解下，又将金绳与扇子取出，然后把葫芦儿拿在手道：“莫看，莫看！他先曾装了老孙，被老孙漱口，哄得他扬开盖子，老孙方得走了。我等切莫揭盖，只怕他也会弄喧走了 (66) 。”师徒们喜喜欢欢，将他那洞中的米面菜蔬寻出，烧刷了锅灶，安排些素斋吃了。饱餐一顿，安寝洞中，一夜无词。早又天晓。\n却说那老魔径投压龙山，会聚了大小女怪，备言打杀母亲，装了兄弟，绝灭妖兵，偷骗宝贝之事。众女怪一齐大哭。哀痛多时道：“你等且休凄惨。我身边还有这口七星剑，欲会汝等女兵，都去压龙山后，会借外家亲戚，断要拿住那孙行者报仇。”说不了，有门外小妖报道：“大王，山后老舅爷帅领若干兵卒来也。”老魔闻言，急换了缟素孝服，躬身迎接。原来那老舅爷是他母亲之弟，名唤狐阿七大王，因闻得哨山的妖兵报道，他姐姐被孙行者打死，假变姐形，盗了外甥宝贝，连日在平顶山拒敌，他却帅本洞妖兵二百馀名，特来助阵，故此先拢姐家问信。才进门，见老魔挂了孝服，二人大哭。哭久，老魔拜下，备言前事。那阿七大怒，即命老魔换了孝服，提了宝剑，尽点女妖，合同一处，纵风云径投东北而来。\n这大圣却教沙僧整顿早斋，吃了走路。忽听得风声，走出门看，乃是一伙妖兵，自西南上来。行者大惊，急抽身，忙呼八戒道：“兄弟，妖精又请救兵来也。”三藏闻言，惊恐失色道：“徒弟，似此如何？”行者笑道：“放心，放心。把他这宝贝都拿来与我。”大圣将葫芦、净瓶系在腰间，金绳笼于袖内，芭蕉扇插在肩后，双手轮着铁棒，教沙僧保守师父，稳坐洞中；着八戒执钉钯，同出洞外迎敌。"}]}
{"conversation": [{"input": "", "output": "那怪物摆开阵势，只见当头的是阿七大王。他生的玉面长髯，钢眉刀耳，头戴金炼盔，身穿锁子甲，手执方天戟，高声骂道：“我把你个大胆的泼猴！怎敢这等欺人！偷了宝贝，伤了眷族，杀了妖兵，又敢久占洞府！赶早儿一个个引颈受死，雪我姐家之仇。”行者骂道：“你这伙作死的毛团 (67) ，不识你孙外公的手段！不要走，领吾一棒！”那怪物侧身躲过，使方天戟劈面相迎。两个在山头一来一往，战经三四回合，那怪力软，败阵回走。行者赶来，却被老魔接住。又斗了三合，只见那狐阿七复转来攻。这壁厢八戒见了，急掣九齿钯挡住。一个抵一个，战经多时，不分胜败。那老魔喝了一声，众妖兵一齐围上。\n却说那三藏坐在莲花洞里，听得喊声振地，便叫：“沙和尚，你出去看你师兄胜负何如。”沙僧果举降妖杖出来，喝一声，撞将出去，打退群妖。阿七见事势不利，回头就走，被八戒赶上，照背后一钯，就筑得九点鲜红往外冒，可怜一灵真性赴前程。急拖来剥了衣服看处，原来也是个狐狸精。那老魔见伤了他老舅，丢了行者，提宝剑就劈八戒。八戒使钯架住。正赌斗间，沙僧撞近前来，举杖便打。那妖抵敌不住，纵风云往南逃走，八戒、沙僧紧紧赶来。大圣见了，急纵云跳在空中，解下净瓶，罩定老魔，叫声“金角大王。”那怪只道是自家败残的小妖呼叫，就回头应了一声，飕的装将进去，被行者贴上“太上老君急急如律令奉敕”的帖子。只见那七星剑坠落尘埃，也归了行者。八戒迎着道：“哥哥，宝剑你得了，精怪何在？”行者笑道：“了了 (68) ！已装在我这瓶儿里也。”沙僧听说，与八戒十分欢喜。"}]}
{"conversation": [{"input": "", "output": "当时通扫净诸邪，回至洞里，与三藏报喜道：“山已净，妖已无矣，请师父上马走路。”三藏喜不自胜。师徒们吃了早斋，收拾了行李、马匹，奔西找路。正行处，猛见路旁闪出一个瞽者，走上前扯住三藏马，道：“和尚，那里去？还我宝贝来！”八戒大惊道：“罢了！这是老妖来讨宝贝了。”行者仔细观看，原来是太上李老君，慌得近前施礼道：“老官儿，那里去？”那老祖急升玉局宝座 (69) ，九霄空里伫立，叫：“孙行者，还我宝贝。”大圣起到空中道：“甚么宝贝？”老君道：“葫芦是我盛丹的，净瓶是我盛水的，宝剑是我炼魔的，扇子是我搧火的，绳子是我一根勒袍的带。那两个怪，一个是我看金炉的童子，一个是我看银炉的童子。只因他偷了我的宝贝，走下界来，正无觅处，却是你今拿住，得了功绩。”大圣道：“你这老官儿，着实无礼。纵放家属为邪，该问个钤束不严的罪名。”老君道：“不干我事，不可错怪了人。此乃海上菩萨问我借了三次，送他在此托化妖魔，看你师徒可有真心往西去也。”大圣闻言，心中作念道：“这菩萨也老大惫懒！当时解脱老孙，教保唐僧西去取经，我说路途艰涩难行，他曾许我到急难处亲来相救。如今反使精邪掯害，语言不的，该他一世无夫！若不是老官儿亲来，我决不与他。既是你这等说，拿去罢。”那老君收得五件宝贝，揭开葫芦与净瓶盖口，倒出两股仙气，用手一指，仍化为金、银二童子，相随左右，只见那霞光万道。噫！\n缥缈同归兜率院，逍遥直上大罗天。\n毕竟不知此后又有甚事，孙大圣怎生保护唐僧，几时得到西天，且听下回分解。\n--------------------\n(1) 　孔怀——博大的胸怀。\n(2) 　不二法门——佛教语。佛教有八万四千法门，不二法门在诸法门之上，能直接见圣道。\n(3) 　六门——即《六门经》，全称《六门陀罗尼经》，一卷，唐代玄奘翻译。佛教认为日夜念诵此经，能救六道之苦，因此称为“六门”。\n(4) 　者嚣——胡说，乱说。\n(5) 　张——张望。\n(6) 　顶搭子——旧时，儿童理发时，在头顶中央留一撮头发，叫做“顶搭”。\n(7) 　醍醐灌顶——醍醐原是酥酪中提取的油，佛教却用来比喻佛性。醍醐灌顶意思是将大智慧灌输进人的头脑中去，使人大彻大悟。\n(8) 　左——这里的意思是愚弄，从正道上引开。\n(9) 　柳柳惊——压压惊，抚慰受惊的人。\n(10) 　父兮生我几句——父兮生我以下四句出自《诗经·小雅·蓼莪》。\n(11) 　筋节——这里的意思是结实。"}]}
{"conversation": [{"input": "", "output": "(11) 　筋节——这里的意思是结实。\n(12) 　内丹——道家将用金石等药物炼成的丹，叫做“外丹”；而以自己的精气炼成的丹，叫做“内丹”。\n(13) 　估倒——即鼓捣，摆弄、搬弄的意思。\n(14) 　老婆舌头——饶舌，搬弄是非的妇人碎嘴。\n(15) 　汤着——碰着。\n(16) 　六韬三略——六韬即《太公六韬》，太公指姜太公吕望。三略指《黄石公三略》。这是两部古代兵法书，习武的人必读。这里是说猴王与妖魔的棍法、刀法，都中规中矩，符合兵法。\n(17) 　一抹——一瞥，一瞟。第三十三回“抹了他一眼”，也是这个意思。是说孙悟空火眼金睛，不管什么东西在什么地方，只要眼睛一瞟，就能见到。\n(18) 　奎星——二十八宿之一。二十八宿原为星宿名，中国古代星相家将黄道(即太阳所经之天区)，分为二十八个星座，称为“二十八宿”。但是道教将二十八宿都奉为天神。并按东、西、南、北四个方位，分为青龙、朱雀、白虎、玄武四祖天神。东方青龙七宿、南方朱雀七宿、西方白虎七宿、北方玄武七宿。奎星为白虎七宿之第一宿。古人以为奎星主文运和文章，但是道教却将二十八宿都当成天将。\n(19) 　揭挑——揭短，挑剔。\n(20) 　开东阁——东阁原是汉代公孙弘的典故。他起自布衣，见皇帝喜欢举贤良，就启客馆，开东阁，招纳贤才，博得“怜才”的好名声。《汉书·公孙弘传》说：“时上方兴功业，屡举贤良。弘自见为举首，起徒步，数年至宰相封侯。于是起客馆，开东阁，以延贤人，与参谋议。”又，《西京杂记》：“平津侯(即公孙弘)自以布衣为相，乃开东阁，营客馆，以诏天下士。”后来人们将地位高的人收延人才，或招待宾客，称为“开东阁”。这里是说国王招待唐僧师徒，大开筵席。\n(21) 　红尘紫陌——红尘，原义是指车马扬起的灰尘，如唐·杜牧诗《过华清宫》“一骑红尘妃子笑，无人知是荔枝到。”后来也指繁华多车马的地方。紫陌，是指京郊风景好的地方。如唐·刘禹锡诗《戏赠看花诸君子》：“紫陌红尘拂面来，无人不道看花回。”这里是说赏春时节的繁华景象。\n(22) 　银 (dú)、玉龙—— ，即 (lù) ，一种野马。银 ，白色的野马，和玉龙一样，都比喻唐僧的坐骑，即西海龙王太子变化的白马。\n(23) 　三星淡淡——指参宿三星，三星在天时，东方渐白，天要亮了。是说樵夫天明即起，辛勤劳作。\n(24) 　随分过——本分地、顺其自然地过日子。\n(25) 　把势——即把式，各行业中精于某种技艺的人，称为“把式”。"}]}
{"conversation": [{"input": "", "output": "(25) 　把势——即把式，各行业中精于某种技艺的人，称为“把式”。\n(26) 　雏儿——比喻刚出道的人，做事比较稚嫩。\n(27) 　演样——迷惑。\n(28) 　梦着头——梦作蒙，意思是不考虑会发生什么情况，不动脑子。\n(29) 　羁勒——管束，管教。\n(30) 　獐智——即张智，装模作样。\n(31) 　捉掐的弼马温——刁钻地捉弄人的弼马温。\n(32) 　丢灵——灵巧。\n(33) 　虫鹥(yì)——虫鸟等小动物。\n(34) 　运拙——运气不好。\n(35) 　清醮(jiào)二十四分——醮，即打醮，请道士做法事。有钱的地方，打醮时，还会有各种游艺、或请戏班子演戏。清醮则只请道士念经、烧香、拜祭天神、驱邪除灾。分，即分位。一般小法事只须请两三个道士即可；大法事需要二十四位以上道士来执法。这里，猪八戒许下了做大法事的愿。\n(36) 　禳(ráng)星——禳，古时举行的消除灾害、凶险的祭祀。禳星意思是消除凶星的祭祀。\n(37) 　外好里桠杈——外表看起来很平和，很好。心思却很多，很难缠。\n(38) 　挝(zhuā)人——抓人。\n(39) 　斗象——斗，星斗。这里是说尘土漫天，把天上的星星都遮蔽了。\n(40) 　乍想——乍一想到。\n(41) 　比较——计较，这里的意思是较量。\n(42) 　阿绵花屎——阿同屙(ē)。是说絮絮叨叨不痛快。绵花隐指“絮絮”。\n(43) 　吞袖子——吞应是褪(tùn)，借用字。即将袖筒翻出来找东西。\n(44) 　叵耐——怎耐。\n(45) 　海底眼——底细。\n(46) 　仵着脸——仵同捂，捂着脸。\n(47) 　煠(zhá)——把东西放在水中或油中炸。\n(48) 　减妆——梳妆匣子。\n(49) 　榻嘴——多嘴。\n(50) 　皂隶——旧时衙门里的差役。\n(51) 　博山炉——原是汉代长安能工巧匠制作的香炉，炉盖造型像传说中的仙山，即博山。晋·葛洪《西京杂记》卷一：“长安巧工丁缓者……又作九层博山香炉，镂为奇禽怪兽，穷诸灵异，皆自然运动。”又，《乐府诗集》卷四十九《杨叛儿》：“暂出白门前，杨柳可藏鸟。欢作沉香水，侬作博山炉。”后来人们将制作精良的香炉美称为“博山炉”。如元代姚燧散曲【双调·蟾宫曲】：“博山铜细袅香风，两行纱笼，烛影摇红。”\n(52) 　靴靿(xuēyào)——靴筒。\n(53) 　劈手——形容出手快。"}]}
{"conversation": [{"input": "", "output": "(52) 　靴靿(xuēyào)——靴筒。\n(53) 　劈手——形容出手快。\n(54) 　七星剑——古代宝剑，有七星图案。《吴越春秋·王僚使公子光传》：“二人饮食毕，欲去，胥乃解百金之剑以与渔者：‘此吾前君之剑，中有七星，价直百金，以此相答。’”后来文艺作品中，也将好剑美称为“七星剑”。蹍，伸开手指量物。\n(55) 　撺道——怂恿，调唆。\n(56) 　夬(guài)——《易经》中卦名，是六十四卦之一。在乾下兑上。《易经·央》：“夬，扬于王庭。”孔颖达疏：“此阴消阳息之卦也。阳长至五，五阳决一阴，故名为‘夬’也。”这里是指按六十四卦排列的一个方位。\n(57) 　发课的筒子——算命的工具。算命先生算命时，要摇动这个筒子。下面就写孙猴模仿算命的样子。\n(58) 　桃花女先生——桃花女是道教故事中的人物；先生是指道士。这个故事是说洛阳有一个人称周公的术数家，占卜很灵验。但后来他的卜算，却常常被一个人称桃花女的年轻女子所破，他很不服气。因此他特意请人说媒，为自己的儿子向桃花女求婚，终于得到女家允婚。其实周公别有用心，想借此制服桃花女。在婚礼过程中，周公与桃花女不断斗法，结果还是桃花女胜出，顺利嫁到周家。元代罗晔有杂剧《桃花女破法嫁周公》演的就是这个故事。\n(59) 　 (juàn)户——圈起来养的猪，不乱跑，皮肉会嫩一些。\n(60) 　丙丁火——古时以天干配五行，丙丁属火，所以称为“丙丁火”。\n(61) 　离宫——离，八卦之一卦，离宫指南方。\n(62) 　熯(hàn)——燃烧。\n(63) 　电挚红绡——形容大火像雷电一样亮，红绡一样的颜色。\n(64) 　霞飞绛绮——形容火光如红霞。绛绮，红色的绮罗。\n(65) 　概洞——全洞。\n(66) 　弄喧——弄出花样来。变出法子来。\n(67) 　毛团——骂人话。毛团是指飞禽或畜牲。\n(68) 　了了——前一个“了”，意思是完结；第二个“了”是语气词。\n(69) 　玉局宝座——是太上老君的宝座。四川成都有“玉局观”，是太上老君的道场。据说太上老君与张道陵曾经到过这里。老君坐在局脚玉床上，为张道陵讲经。局脚，形状弯曲的家具的脚。其事见《资治通鉴·后唐庄宗同光元年》：“蜀主诏于玉局化设道场。”胡三省注曰：“玉局化(按，地名)在成都。彭乘《记》曰：‘后汉永寿元年，李老君与张道陵至此。有局脚玉床自地出，老君昇坐，为道陵说《南北斗经》。既去而坐隐，地中因成洞穴。’”"}]}
{"conversation": [{"input": "", "output": "水字卷之八\n第三十六回　心猿正处诸缘伏 劈破傍门见月明\n却说孙行者按落云头，对师父备言菩萨借童子，老君收去宝贝之事。三藏称谢不已，死心塌地，办虔诚舍命投西，攀鞍上马。猪八戒挑着行李，沙和尚拢着马头，孙行者执了铁棒，剖开路，径下高山前进。说不尽那水宿风餐，披霜冒露。师徒们行罢多时，前又一山阻路。三藏在那马上高叫：“徒弟呵，你看那里山势崔巍，须是要仔细提防，恐又有魔障侵身也。”行者道：“师父休要胡思乱想，只要定性存神，自然无事。”三藏道：“徒弟呀，西天怎么这等难行？我记得离了长安城，在路上春尽夏来，秋残冬至，有四五个年头，怎么还不能得到？”行者闻言，呵呵笑道：“早哩，早哩，还不曾出大门哩！”八戒道：“哥哥不要扯谎。人间就有这般大门？”行者道：“兄弟，我们还在堂屋里转哩。”沙僧笑道：“师兄，少说大话吓我。那里就有这般大堂屋，却也没处买这般大过梁呵。”行者道：“兄弟，若依老孙看时，把这青天为屋瓦，日月作窗棂；四山五岳为梁柱，天地犹如一敞厅。”八戒听说道：“罢了，罢了！我们只当转些时回去罢。”行者道：“不必乱谈，只管跟着老孙走路。”\n好大圣，横担了铁棒，领定了唐僧，剖开山路，一直前进。那师父在马上遥观，好一座山景。真个是：\n山顶嵯峨摩斗柄，树梢仿佛接云霄。青烟堆里，时闻得谷口猿啼；乱翠阴中，每听得松间鹤唳。啸风山魅立溪间，戏弄樵夫；成器狐狸坐崖畔，惊张猎户。好山！看那八面崔巍，四围崄峻。古怪乔松盘翠盖，枯摧老树挂藤萝。泉水飞流，寒气透人毛发冷；巅峰屹立，清风射眼梦魂惊。时听大虫哮吼，每闻山鸟时呜。麂鹿成群，穿荆棘往来跳跃；獐 结党，寻野食前后奔跑。伫立草坡，一望并无客旅；行来深凹，四边俱有豺狼。应非佛祖修行处，尽是飞禽走兽场。\n那师父战战兢兢，进此深山，心中凄惨，兜住马叫声“悟空呵！我\n自从益智登山盟 (1) ，王不留行送出城。\n路上相逢三棱子，途中催趱马兜铃。\n寻坡转涧求荆芥，迈岭登山拜茯苓。\n防己一身如竹沥，茴香何日拜朝廷？”\n孙大圣闻言，呵呵冷笑道：“师父不必挂念，少要心焦。且自放心前进，还你个‘功到自然成’也。”师徒们玩着山景，信步行时，早不觉红轮西坠。正是：\n十里长亭无客走 (2) ，九重天上现星辰。\n八河船只皆收港，七千州县尽关门。\n六宫五府回官宰，四海三江罢钓纶。\n两座楼头钟鼓响，一轮明月满乾坤。"}]}
{"conversation": [{"input": "", "output": "六宫五府回官宰，四海三江罢钓纶。\n两座楼头钟鼓响，一轮明月满乾坤。\n那长老在马上遥观，只见那山凹里有楼台叠叠，殿阁重重。三藏道：“徒弟，此时天色已晚，幸得那壁厢有楼阁不远，想必是庵观寺院，我们都到那里借宿一宵，明日再行罢。”行者道：“师父说得是。不要忙，等我且看好歹如何。”那大圣跳在空中，仔细观看，果然是座山门。但见：\n八字砖墙泥红粉，两边门上钉金钉。\n叠叠楼台藏岭畔，层层宫阙隐山中。\n万佛阁对如来殿，朝阳楼应大雄门。\n七层塔屯云宿雾，三尊佛神现光荣。\n文殊台对伽蓝舍，弥勒殿靠大慈厅。\n看山楼外青光舞，步虚阁上紫云生。\n松关竹院依依绿，方丈禅堂处处清。\n雅雅幽幽供乐事，川川道道喜回迎。\n参禅处有禅僧讲，演乐房多乐器鸣。\n妙高台上昙花坠，说法坛前贝叶生。\n正是那林遮三宝地，山拥梵王宫 (3) 。\n半壁灯烟光闪灼，一行香霭雾朦胧。\n孙大圣按下云头，报与三藏道：“师父，果然是一座寺院，却好借宿，我们去来。”\n这长老放开马，一直前来，径到了山门之外。行者道：“师父，这一座是甚么寺？”三藏道：“我的马蹄才然停住，脚尖还未出镫，就问我是甚么寺，好没分晓！”行者道：“你老人家自幼为僧，须曾讲过儒书，方才去演经法，文理皆通，然后受唐王的恩宥。门上有那般大字，如何不认得？”长老骂道：“泼猢狲！说话无知。我才面西催马，被那太阳影射，奈何门虽有字，又被尘垢朦胧，所以未曾看见。”行者闻言，把腰儿躬一躬，长了二丈馀高，用手展去灰尘道：“师父，请看。”上有五个大字，乃是“敕建宝林寺”。行者收了法身道：“师父，这寺里谁进去借宿？”三藏道：“我进去。你们的嘴脸丑陋，言语粗疏，性刚气傲，倘或冲撞了本处僧人，不容借宿，反为不美。”行者道：“既如此，请师父进去，不必多言。”\n那长老却丢了锡杖，解下斗篷，整衣合掌，径入山门。只见两边红漆栏杆里面，高坐着一对金刚，装塑的威仪恶丑：\n一个铁面钢须似活容，一个燥眉圜眼若玲珑。左边的拳头骨突如生铁 (4) 。右边的手掌崚嶒赛赤铜 (5) ，金甲连环光灿烂，明盔绣带映飘风。西方真个多供佛，石鼎中间香火红。"}]}
{"conversation": [{"input": "", "output": "三藏见了，点头长叹道：“我那东土，若有人也将泥胎塑这等大菩萨，烧香供养呵，我弟子也不往西天去矣。”正叹息处，又到了二层山门之内，见有四大天王之相，乃是持国、多闻、增长、广目，按东北西南风调雨顺之意。进了二层门里，又见有乔松四树，一树树翠盖蓬蓬，却如伞状，忽抬头，乃是大雄宝殿。那长老合掌皈依，舒身下拜。拜罢起来，转过佛台，到于后门之下，又见有倒座观音普度南海之相。那壁上都是良工巧匠装塑的那些虾、鱼、蟹、鳖，出头露尾，跳海水波潮耍子。长老又点头三五度，感叹万千声道：“可怜呵！鳞甲众生都拜佛，为人何不肯修行！”\n正赞叹间，又见三门里走出一个道人。那道人忽见三藏相貌稀奇，丰姿非俗，急趋步上前施礼道：“师父那里来的？”三藏道：“弟子是东土大唐驾下差来，上西天拜佛求经的。今到宝方，天色将晚，告借一宿。”那道人道：“师父莫怪，我做不得主。我是这里扫地撞钟打勤劳的道人。里面还有个管家的老师父哩，待我进去禀他一声。他若留你，我就出来奉请；若不留你，我却不敢羁迟 (6) 。”三藏道：“累及你了。”\n那道人急到方丈报道：“老爷，外面有个人来了。”那僧官即起身，换了衣服，按一按毗卢帽，披上袈裟，急开门迎接。问道人：“那里人来？”道人用手指定道：“那正殿后边不是一个人？”那三藏光着一个头，穿一领二十五条达摩衣 (7) ，足下登一双拖泥带水的达公鞋 (8) ，斜倚在那后门首。僧官见了大怒道：“道人少打！你岂不知我是僧官，但只有城上来的士夫降香，我方出来迎接。这等个和尚，你怎么多虚少实，报我接他！看他那嘴脸，不是个诚实的，多是云游方上僧，今日天晚，想是要来借宿。我们方丈中，岂容他打搅，教他往前廊下蹲罢了，报我怎么！”抽身转去。\n长老闻言，满眼垂泪道：“可怜！可怜！这才是‘人离乡贱’！我弟子从小儿出家，做了和尚，又不曾拜忏吃荤生歹意，看经怀怒坏禅心；又不曾丢瓦抛砖伤佛殿，阿罗脸上剥真金。噫！可怜啊！不知是那世里触伤天地，教我今生常遇不良人。和尚，你不留我们宿便罢了，怎么又说这等惫 话，教我们在前道廊下去‘蹲’？此话不与行者说还好，若说了，那猴子进来，一顿铁棒，把孤拐都打断你的！”长老道：“也罢。也罢。常言道：‘人将礼乐为先。’我且进去问他一声，看意下如何。”"}]}
{"conversation": [{"input": "", "output": "那师父踏脚迹，跟他进方丈门里。只见那僧官脱了衣服，气呼呼的坐在那里，不知是念经，又不知是与人家写法事，见那桌案上有些纸札堆积。唐僧不敢深入，就立于天井里，躬身高叫道：“老院主，弟子问讯了！”那和尚就有些不耐烦他进里边来的意思，半答不答的还了个礼，道：“你是那里来的？”三藏道：“弟子乃东土大唐驾下差来，上西天拜活佛求经的。经过宝方，天晚求借一宿，明日不犯天光就行了。万望老院主方便方便。”那僧官才欠起身来道：“你是那唐三藏么？”三藏道：“不敢，弟子便是。”僧官道：“你既往西天取经，怎么路也不会走？”三藏道：“弟子更不曾走贵处的路。”他道：“正西去，只有四五里远近，有一座三十里店，店上有卖饭的人家，方便好宿。我这里不便，不好留你们远来的僧。”三藏合掌道：“院主，古人有云：‘庵观寺院，都是我方上人的馆驿，见山门就有三升米分。’你怎么不留我，却是何情？”僧官怒声叫道：“你这游方的和尚，便是有些油嘴油舌的说话。”三藏道：“何为油嘴油舌？”僧官道：“古人云：‘老虎进了城，家家都闭门。虽然不咬人，日前坏了名。’”三藏道：“怎么‘日前坏了名’？”他道：“向年有几众行脚僧 (9) ，来于山门口坐下，是我见他寒薄，一个个衣破鞋无，光头赤脚，我叹他那般褴褛，即忙请入方丈，延之上坐；款待了斋饭，又将故衣各借一件与他，就留他住了几日。怎知他贪图自在衣食，更不思量起身，就住了七八个年头。住便也罢，又干出许多不公的事来。”三藏道：“有甚么不公的事？”僧官道：“你听我说：\n闲时沿墙抛瓦，闷来壁上扳钉。冷天向火折窗棂，夏日拖门拦径。 旛布扯为脚带，牙香偷换蔓菁。常将琉璃把油倾，夺碗夺锅赌胜。”\n三藏听言，心中暗道：“可怜啊！我弟子可是那等样没脊骨的和尚 (10) ？”欲待要哭，又恐那寺里的老和尚笑他，但暗暗扯衣揩泪，忍气吞声急走出去，见了三个徒弟。那行者见师父面上含怒，向前问：“师父，寺里和尚打你来？”唐僧道：“不曾打。”八戒说：“一定打来。不是，怎么还有些哭包声？”那行者道：“骂你来？”唐僧道：“也不曾骂。”行者道：“既不曾打，又不曾骂，你这般苦恼怎么？好道是思乡哩。”唐僧道：“徒弟，他这里不方便。”行者笑道：“这里想是道士？”唐僧怒道：“观里才有道士，寺里只是和尚。”行者道：“你不济事。但是和尚，即与我们一般。常言道：‘既在佛会下，都是有缘人。’你且坐，等我进去看看。”"}]}
{"conversation": [{"input": "", "output": "好行者，按一按顶上金箍，束一束腰间裙子，执着铁棒，径到大雄宝殿上，指着那三尊佛像道：“你本是泥塑金装假像，内里岂无感应？我老孙保领大唐圣僧往西天拜佛，求取真经，今晚特来此处投宿，趁早与我报名！假若不留我等，就一顿棍打碎金身，教你还现本相泥土！”这大圣正在前边发狠，捣叉子乱说 (11) 。只见一个烧晚香的道人，点了几枝香，来佛前炉里插，被行者咄的一声，唬了一跌，爬起来看见脸，又是一跌。吓得滚滚  ，跑入方丈里报道：“老爷！外面有个和尚来了！”那僧官道：“你这伙道人都少打！一行说教他往前廊下去‘蹲’，又报甚么？再说打二十！”道人说：“老爷，这个和尚，比那个和尚不同，生得恶躁，没脊骨。”僧官道：“怎的模样？”道人道：“是个圆眼睛，查耳朵，满面毛，雷公嘴。手执一根棍子，咬牙恨恨的，要寻人打哩。”僧官道：“等我出去看。”\n他即开门，只见行者撞进来了。真个生得丑陋：七高八低孤拐脸，两只黄眼睛，一个磕额头，獠牙往外生，就像属螃蟹的，肉在里面，骨在外面。那老和尚慌得把方丈门关了。行者赶上，扑的打破门扇，道：“赶早将干净房子打扫一千间，老孙睡觉！”僧官躲在房里对道人说：“怪他生得丑么，原来是说大话，折作的这般嘴脸 (12) 。我这里连方丈、佛殿、钟鼓楼、两廊，共总也不上三百间，他却要一千间睡觉，却打那里来？”道人说：“师父，我也是吓破胆的人了，凭你怎么答应他罢。”那僧官战索索的高叫道：“那借宿的长老，我这小荒山不方便，不敢奉留，往别处去宿罢。”\n行者将棍子变得盆来粗细，直壁壁的竖在天井里，道：“和尚，不方便，你就搬出去！”僧官道：“我们从小儿住的寺，师公传与师父，师父传与我辈，我辈要远继儿孙。他不知是那里勾当，冒冒实实的，教我们搬哩。”道人说：“老爷，十分不 魀，搬出去也罢。——杠子打进门来了。”僧官道：“你莫胡说！我们老少众大四五百名和尚，往那里搬？搬出去，却也没处住。”行者听见道：“和尚，没处搬，便着一个出来打样棍 (13) ！”老和尚叫：“道人你出去与我打个样棍来。”那道人慌了道：“爷爷呀！那等个大杠子，教我去打样棍！”老和尚道：“‘养军千日，用军一朝。’你怎么不出去？”道人说：“那杠子莫说打来，若倒下来，压也压个肉泥！”老和尚道：“也莫要说压，只道竖在天井里，夜晚间走路，不记得呵，一头也撞个大窟窿！”道人说：“师父，你晓得这般重，却教我出去打甚么样棍？”他自家里面转闹起来。"}]}
{"conversation": [{"input": "", "output": "行者听见道：“是也禁不得。假若就一棍打杀一个，我师父又怪我行凶了，且等我另寻一个甚么打与你看看。”忽抬头，只见方丈门外有一个石狮子，却就举起棍来，乒乓一下，打得粉乱麻碎。那和尚在窗眼儿里看见，就吓得骨软筋麻，慌忙往床下拱。道人就往锅门里钻，口中不住叫：“爷爷！棍重，棍重！禁不得！方便方便！”行者道：“和尚，我不打你。我问你：这寺里有多少和尚？”僧官战索索的道：“前后是二百八十五房头，共有五百个有度牒的和尚。”行者道：“你快去把那五百个和尚都点得齐齐整整，穿了长衣服出去，把我那唐朝的师父接进来，就不打你了。”僧官道：“爷爷，若是不打，便抬也抬进来。”行者道：“趁早去！”僧官叫：“道人，你莫说吓破了胆，就是吓破了心，便也去与我叫这些人来接唐僧老爷爷来。”\n那道人没奈何，舍了性命，不敢撞门，从后边狗洞里钻将出去，径到正殿上，东边打鼓，西边撞钟。钟鼓一齐响处，惊动了两廊大小僧众，上殿问道：“这早还不晚哩，撞钟打鼓做甚？”道人说：“快换衣服，随老师父排班，出山门外迎接唐朝来的老爷。”那众和尚，真个齐齐整整，摆班出门迎接。有的披了袈裟，有的着了偏衫，无的穿着个一口钟直裰。十分穷的，没有长衣服，就把腰裙接起两条披在身上。行者看见道：“和尚。你穿的是甚么衣服？”和尚见他丑恶，道：“爷爷，不要打，等我说。这是我们城中化的布，此间没有裁缝，是自家做的个‘一裹穷’。”行者闻言暗笑，押着众僧，出山门下跪下。那僧官磕头高叫道：“唐老爷，请方丈里坐。”八戒看见道：“师父老大不济事。你进去时，泪汪汪，嘴上挂得油瓶。师兄怎么就有此獐智 (14) ，教他们磕头来接？”三藏道：“你这个呆子，好不晓礼！常言道：‘鬼也怕恶人’哩。”唐僧见他们磕头礼拜，甚是不过意，上前叫：“列位请起。”众僧叩头道：“老爷，若和你徒弟说声方便，不动杠子，就跪一个月也罢。”唐僧叫：“悟空，莫要打他。”行者道：“不曾打，若打，这会已打断了根矣。”那些和尚却才起身，牵马的牵马，挑担的挑担，抬着唐僧，驮着八戒，挽着沙僧，一齐都进山门里去。却到后面方丈中，依叙坐下。"}]}
{"conversation": [{"input": "", "output": "众僧却又礼拜。三藏道：“院主请起，再不必行礼作践贫僧，我和你都是佛门弟子。”僧官道：“老爷是上国钦差，小和尚有失迎接。今到荒山，奈何俗眼不识尊仪，与老爷邂逅相逢。动问老爷：一路上是吃素？是吃荤？我们好去办饭。”三藏道：“吃素。”僧官道：“徒弟，这个爷爷好的吃荤。”行者道：“我们也吃素。都是胎里素。”那和尚道：“爷爷呀，这等凶汉也吃素！”有一个胆量大的和尚，近前又问：“老爷既然吃素，煮多少米的饭方够吃？”八戒道：“小家子和尚！问甚么？一家煮上一石米。”那和尚都慌了，便去刷洗锅灶，各房中安排茶饭。高掌明灯，调开桌椅，管待唐僧。\n师徒们都吃罢了晚斋，众僧收拾了家火，三藏称谢道：“老院主，打搅宝山了。”僧官道：“不敢，不敢。怠慢，怠慢。”三藏道：“我师徒却在那里安歇？”僧官道：“老爷不要忙，小和尚自有区处。”叫：“道人，那壁厢有几个人听使令的？”道人说：“师父，有。”僧官吩咐道：“你们着两个去安排草料，与唐老爷喂马。着几个去前面把那三间禅堂，打扫干净，铺设床帐，快请老爷安歇。”\n那些道人听命，各各整顿齐备。却来请唐老爷安寝。他师徒们牵马挑担，出方丈，径至禅堂门首看处，只见那里面灯火光明，两梢间铺着四张藤屉床。行者见了，唤那办草料的道人，将草料抬来，放在禅堂里面，拴下白马，教道人都出去。三藏坐在中间，灯下，两班儿立五百个和尚，都伺候着，不敢侧离。三藏欠身道：“列位请回，贫僧好自在安寝也。”众僧决不敢退。僧官上前，吩咐大众：“伏侍老爷安置了再回。”三藏道：“即此就是安置了，都就请回。”众人却才敢散，去讫。\n唐僧举步出门小解，只见明月当天，叫“徒弟。”行者、八戒、沙僧都出来侍立。因感这月清光皎洁，玉宇深沉，真是一轮高照，大地分明。对月怀归，口占一首古风长篇，诗云：\n皓魄当空宝镜悬 (15) ，山河摇影十分全。\n琼楼玉宇清光满，冰鉴银盘爽气旋 (16) 。\n万里此时同皎洁，一年今夜最明鲜。\n浑如霜饼离沧海，却似冰轮挂碧天 (17) 。\n别馆寒窗孤客闷，山村野店老翁眠。\n乍临汉苑惊秋鬓 (18) ，才到秦楼促晚奁。庾亮有诗传晋史 (19) ，袁宏不寐泛江舡 (20) 。\n光浮杯面寒无力，清映庭中健有仙。\n处处窗轩吟白雪，家家院字弄冰弦。\n今宵静玩来山寺，何日相同返故园？"}]}
{"conversation": [{"input": "", "output": "处处窗轩吟白雪，家家院字弄冰弦。\n今宵静玩来山寺，何日相同返故园？\n行者闻言，近前答曰：“师父呵，你只知月色光华，心怀故里，更不知月中之意，乃先天法象之规绳也 (21) 。月至三十日，阳魂之金散尽，阴魄之水盈轮，故纯黑而无光，乃曰‘晦’。此时与日相交，在晦朔两日之间 (22) ，感阳光而有孕。至初三日一阳现，初八日二阳生，魄中魂半，其平如绳，故曰‘上弦’。至今十五日，三阳备足，是以团圆，故曰‘望’ (23) 。至十六日一阴生，二十二日二阴生，此时魂中魄半，其平如绳，故曰‘下弦’。至三十日三阴备足，亦当晦。此乃先天采炼之意。我等若能温养二八 (24) ，九九成功 (25) ，那时节，见佛容易，返故田亦易也。诗曰：\n前弦之后后弦前 (26) ，药味平平气象全。\n采得归来炉里炼，志心功果即西天。”\n那长老听说，一时解悟，明彻真言，满心欢喜，称谢了悟空。沙僧在旁笑道：“师兄此言虽当，只说的是弦前属阳，弦后属阴，阴中阳半，得水之金；更不道：\n水火相搀各有缘 (27) ，全凭土母配如然。\n三家同会无争竞，水在长江月在天。”\n那长老闻得，亦开茅塞。正是理明一窍通千窍，说破无生即是仙。八戒上前扯住长老道：“师父，莫听乱讲，误了睡觉。这月呵：\n缺之不久又团圆，似我生来不十全。\n吃饭嫌我肚子大，拿碗又说有粘涎。\n他都伶俐修来福，我自痴愚积下缘。\n我说你取经还满三涂业 (28) ，摆尾摇头直上天！”\n三藏道：“也罢，徒弟们走路辛苦，先去睡下。等我把这卷经来念一念。”行者道：“师父差了。你自幼出家，做了和尚，小时的经文，那本不熟？却又领了唐王旨意，上西天见佛，求取‘大乘真典’。如今功未完成，佛未得见，经未曾取，你念的是那卷经儿？”三藏道：“我自出长安，朝朝跋涉，日日奔波，小时的经文恐怕生了。幸今夜得闲，等我温习温习。”行者道：“既这等说，我们先去睡也。”他三人各往一张藤床上睡下。长老掩上禅堂门，高剔银缸 (29) ，铺开经本，默默看念。正是那：\n楼头初鼓人烟静，野浦渔舟火灭时。\n毕竟不知那长老怎么样离寺，且听下回分解。\n第三十七回　鬼王夜谒唐三藏 悟空神化引婴儿"}]}
{"conversation": [{"input": "", "output": "毕竟不知那长老怎么样离寺，且听下回分解。\n第三十七回　鬼王夜谒唐三藏 悟空神化引婴儿\n却说三藏坐于宝林寺禅堂中，灯下念一会《梁皇水忏》，看一会《孔雀真经》，只坐到三更时候，却才把经本包在囊里。正欲起身去睡，只听得门外扑刺剌一声响亮，淅零零刮阵狂风。那长老恐吹灭了灯，慌忙将偏衫袖子遮住。又见那灯或明或暗，便觉有些心惊胆战。此时又困倦上来，伏在经案上盹睡，虽是合眼朦胧，却还心中明白，耳内嘤嘤听着那窗外阴风飒飒。好风，真个那：\n淅淅潇潇，飘飘荡荡。淅淅潇潇飞落叶，飘飘荡荡卷浮云。满天星斗皆昏昧，遍地尘沙尽洒纷。一阵家猛，一阵家纯 (30) 。纯时松竹敲清韵，猛处江湖波浪浑。刮得那山鸟难栖声哽哽，海鱼不定跳喷喷。东西馆阁门窗脱，前后房廊神鬼瞋。佛殿花瓶吹堕地，琉璃摇落慧灯昏。香炉敧倒香灰迸，烛架歪斜烛焰横。幢幡宝盖都摇拆，钟鼓楼台撼动根。\n那长老昏梦中听着风声一时过处，又闻得禅堂外，隐隐的叫一声“师父！”忽抬头梦中观看，门外站着一条汉子，浑身上下水淋淋的，眼中垂泪，口里不住的只叫：“师父！”三藏欠身道：“你莫是魍魉妖魅，神怪邪魔，至夜深时，来此戏我？我却不是那贪欲贪嗔之类。我本是个光明正大之僧，奉东土大唐旨意，上西天拜佛求经者。我手下有三个徒弟，都是降龙伏虎之英豪，扫怪除魔之壮士。他若见了你，碎尸粉骨，化作微尘。此是我大慈悲之意，方便之心，你趁早儿潜身远遁，莫上我的禅门来。”那人倚定禅堂道：“师父，我不是妖魔鬼怪，亦不是魍魉邪神。”三藏道：“你既不是此类，却深夜来此何为？”那人道：“师父，你舍眼看我一看 (31) 。”长老果仔细定睛看处，——呀！只见他：\n头戴一顶冲天冠，腰束一条碧玉带，身穿一领飞龙舞凤赭黄袍，足踏一双云头绣口无忧履，手执一柄列斗罗星白玉珪。面如东岳长生帝 (32) ，形似文昌开化君 (33) 。"}]}
{"conversation": [{"input": "", "output": "三藏见了，大惊失色。急躬身厉声高叫道：“是那一朝陛下？请坐。”用手忙搀，扑了个空虚，回身坐定，再看处，还是那个人。长老便问：“陛下，你是那里皇王？何邦帝主？想必是边土不宁，谗臣欺虐，半夜逃生至此。有何话说，说与我听。”这人才泪滴腮边谈旧事，愁攒眉上诉前因，道：“师父啊，我家住在正西，离此只有四十里远近。那厢有座城池，便是兴基之处。”三藏道：“叫做甚么地名？”那人道：“不瞒师父说，便是朕当时创立家邦，改号乌鸡国。”三藏道：“陛下这等惊慌，却因甚事至此？”那人道：“师父呵，我这里五年前，天年干旱，草子不生，民皆饥死，甚是伤情。”三藏闻言，点头叹道：“陛下呵，古人云：‘国正天心顺。’想必是你不慈恤万民。既遭荒歉，怎么就躲离城郭？且去开了仓库，赈济黎民，悔过前非，重兴今善，放赦了那枉法冤人，自然天心和合，雨顺风调。”那人道：“我国中仓廪空虚，钱粮尽绝。文武两班停俸禄，寡人膳食亦无荤。仿效禹王治水，与万民同受甘苦，沐浴斋戒，昼夜焚香祈祷。如此三年，只干得河枯井涸。正都在危急之处，忽然锺南山来了一个全真，能呼风唤雨，点石成金。先见我文武多官，后来见朕。当即请他登坛祈祷，果然有应，只见令牌响处，顷刻间大雨滂沱。寡人只望三尺雨足矣，他说久旱不能润泽，又多下了二寸。朕见他如此尚义，就与他八拜为交，以兄弟称之。”三藏道：“此陛下万千之喜也。”那人道：“喜自何来？”三藏道：“那全真既有这等本事，若要雨时，就教他下雨；若要金时，就教他点金。还有那些不足，却离了城阙来此？”那人道：“朕与他同寝食者，只得二年。又遇着阳春天气，红杏夭桃，开花绽蕊，家家士女，处处王孙，俱去游春赏玩。那时节文武归衙，嫔妃转院。朕与那全真携手缓步，至御花园里，忽行到八角琉璃井边，不知他抛下些甚么物件，井中有万道金光，哄朕到井边看甚么宝贝。他陡起凶心，扑通的把寡人推下井内，将石板盖住井口，拥上泥土，移一株芭蕉栽在上面。可怜我呵，已死去三年，是一个落井伤生的冤屈之鬼也！”"}]}
{"conversation": [{"input": "", "output": "唐僧见说是鬼，唬得筋力酥软，毛骨耸然。没奈何，只得将言又问他道：“陛下，你说的这话，全不在理。既死三年，那文武多官，三宫皇后，遇三朝见驾殿上，怎么就不寻你？”那人道：“师父呵，说起他的本事，果然世间罕有。自从害了朕，他当时在花园内摇身一变，就变做朕的模样，更无差别。现今占了我的江山，暗侵了我的国土。他把我两班文武，四百朝官，三宫皇后，六院嫔妃，尽属了他矣。”三藏道：“陛下，你忒也懦。”那人道：“何懦？”三藏道：“陛下，那怪倒有些神通，变作你的模样，侵占你的乾坤，文武不能识，后妃不能晓，只有你死的明白。你何不在阴司阎王处具告，把你的屈情伸诉，伸诉。”那人道：“他的神通广大，官吏情熟。都城隍常与他会酒，海龙王尽与他有亲；东岳天齐是他的好朋友，十代阎罗是他的异兄弟。因此这般，我也无门投告。”\n三藏道：“陛下，你阴司里既没本事告他，却来我阳世间作甚？”那人道：“师父啊，我这一点冤魂，怎敢上你的门来？山门前有那护法诸天、六丁六甲、五方揭谛、四值功曹、一十八位护教伽蓝，紧随鞍马。却才被夜游神一阵神风，把我送将进来。他说我三年水灾该满，着我来拜谒师父。他说你手下有一个大徒弟，是齐天大圣，极能斩怪降魔。今来志心拜恳，千乞到我国中，拿住妖魔，辨明邪正。朕当结草衔环 (34) ，报酬师恩也！”三藏道：“陛下，你此来是请我徒弟与你去除却那妖怪么？”那人道：“正是，正是！”三藏道：“我徒弟干别的事不济，但说降妖捉怪，正合他宜。陛下啊，虽是着他拿怪，但恐理上难行。”那人道：“怎么难行？”三藏道：“那怪既神通广大，变得与你相同。满朝文武，一个个言和心顺；三宫妃嫔，一个个意合情投。我徒弟纵有手段，决不敢轻动干戈。倘被多官拿住，说我们欺邦灭国，问一款大逆之罪，困陷城中，却不是画虎刻鹄也 (35) ？”"}]}
{"conversation": [{"input": "", "output": "那人道：“我朝中还有人哩。”三藏道：“却好，却好！想必是一代亲王侍长，发付何处镇守去了。”那人道：“不是，我本宫有个太子，是我亲生的储君。”三藏道：“那太子想必被妖魔贬了？”那人道：“不曾。他只在金銮殿上，五凤楼中，或与学士讲书，或共全真登位。自此三年，禁太子不入皇宫，不能够与娘娘相见。”三藏道：“此是何故？”那人道：“此是妖怪使下的计策。只恐他母子相见，闲中论出长短，怕走了消息，故此两不会面，他得永住常存也。”三藏道：“你的灾屯，想应天付，却与我相类。当时我父曾被水贼伤生。我母被水贼欺占，经三个月，分娩了我。我在水中逃了性命，幸金山寺恩师救养成人。记得我幼年无父母，此间那太子失双亲，惭惶不已！”又问道：“你纵有太子在朝，我怎的与他相见？”那人道：“如何不得见？”三藏道：“他被妖魔拘辖，连一个生身之母尚不得见，我一个和尚，欲见何由？”那人道：“他明早出朝来也。”三藏问：“出朝作甚？”那人道：“明日早朝，领三千人马，架鹰犬出城采猎，师父断得与他相见。见时肯将我的言语说与他，他便信了。”三藏道：“他本是肉眼凡胎，被妖魔哄在殿上，那一日不叫他几声父王？他怎肯信我的言语？”那人道：“既恐他不信，我留下一件表记与你罢。”三藏问：“是何物件？”那人把手中执的金厢白玉珪放下道 (36) ：“此物可以为记。”三藏道：“此物何如？”那人道：“全真自从变作我的模样，只是少变了这件宝贝。他到宫中，说那求雨的全真拐了此珪去了。自此三年，还没此物。我太子若看见，他睹物思人，此仇必报。”三藏道：“也罢，等我留下，着徒弟与你处置……却在那里等么？”那人道：“我也不敢等。我这去，还央求夜游神，再使一阵神风，把我送进皇宫内院，托一梦与我那正宫皇后，教他母子们合意，你师徒们同心。”三藏点头应承道：“你去罢。”"}]}
{"conversation": [{"input": "", "output": "那冤魂叩头拜别，举步相送，不知怎么蹋了脚，跌了一个筋斗，把三藏惊醒，却原来是南柯一梦。慌得对着那盏昏灯，连忙叫：“徒弟！徒弟！”八戒醒来道：“甚么‘土地土地’？当时我做好汉，专一吃人度日，受用腥膻，其实快活。偏你出家，教我们保护你跑路。原说只做和尚，如今拿做奴才，日间挑包袱牵马，夜间提尿瓶务脚 (37) 。这早晚不睡，又叫徒弟作甚？”三藏道：“徒弟，我刚才伏在案上打盹，做了一个怪梦。”行者跳将起来道：“师父，梦从想中来。你未曾上山，先怕妖怪；又愁雷音路远，不能得到；思念长安，不知何日回程，所以心多梦多。似老孙一点真心，专要西方见佛，更无一个梦儿到我。”三藏道：“徒弟，我这桩梦，不是思乡之梦。才然合眼，见一阵狂风过处，禅房门外有一朝皇帝，自言是乌鸡国王，浑身水湿，满眼泪垂。”这等这等，如此如此，将那梦中话一一的说与行者。行者笑道：“不消说了，他来托梦与你，分明是照顾老孙一场生意。必然是个妖怪在那里篡位谋国，等我与他辨个真假。想那妖魔，棍到处，立业成功。”三藏道：“徒弟，他说那怪神通广大哩。”行者道：“怕他甚么广大！早知老孙到，教他即走无方。”三藏道：“我又记得留下一件宝贝做表记。”八戒答道：“师父莫要胡缠，做个梦便罢了，怎么只管当真？”沙僧道：“‘不信直中直，须防仁不仁’。我们打起火，开了门，看看如何便是。”\n行者果然开门。一齐看处，只见星月光中，阶檐上，真个放着一柄金厢白玉珪。八戒近前拿起道：“哥哥，这是甚么东西？”行者道：“这是国王手中执的宝贝，名唤玉珪。师父呵，既有此物，想此事是真。明日拿妖，全都在老孙身上。只是要你三桩儿造化低哩。”八戒道：“好，好，好！做个梦罢了，又告诵他。他那些儿不会作弄人哩？就教你三桩儿造化低。”三藏回入里面道：“是那三桩？”行者道：“明日要你顶缸、受气、遭瘟。”八戒笑道：“一桩儿也是难的，三桩儿却怎么耽得？”唐僧是个聪明的长老，便问：“徒弟啊，此三事如何讲？”行者道：“也不消讲，等我先与你二件物。”"}]}
{"conversation": [{"input": "", "output": "好大圣，拔了一根毫毛，吹口仙气，叫声“变！”变做一个红金漆匣儿，把白玉珪放在内盛着，道：“师父，你将此物捧在手中，到天晓时，穿上锦襕袈裟，去那正殿坐着念经，等我去看看他那城池。端的是个妖怪。就打杀他，也在此间立个功绩。假若不是，且休撞祸。”三藏道：“正是，正是。”行者道：“那太子不出城便罢，若真个应梦出城来，我定引他来见你。”三藏道：“见了我如何迎答？”行者道：“来到时，我先报知，你把那匣盖儿扯开些，等我变作二寸长的一个小和尚，钻在匣儿里，你连我捧在手中。那太子进了寺来，必然拜佛。你尽他怎的下拜，只是不睬他。他见你不动身，一定教拿你。你凭他拿下去，打也由他，绑也由他，杀也由他。”三藏道：“呀！他的军令大，真个杀了我，怎么好？”行者道：“没事，有我哩。若到那紧关处，我自然护你。他若问时，你说是东土钦差上西天拜佛取经进宝的和尚。他道：‘有甚宝贝？’你却把锦襕袈裟对他说一遍，说道：‘此是三等宝贝。还有头一等、第二等的好物哩。’但问处，就说这匣内有一件宝贝，上知五百年，下知五百年，中知五百年，共一千五百年过去未来之事，俱尽晓得。却把老孙放出来，我将那梦中话告诵那太子，他若肯信，就去拿了那妖魔，一则与他父王报仇，二来我们立个名节。他若不信，再将白玉珪拿与他看。——只恐他年幼，还不认得哩。”三藏闻言，大喜道：“徒弟呵，此计绝妙！但说这宝贝，一个叫做锦襕袈裟，一个叫做白玉珪，你变的宝贝却叫做甚名？”行者道：“就叫做‘立帝货’罢。”三藏依言记在心上。师徒们一夜那曾得睡，盼到天明，恨不得点头唤出扶桑日 (38) ，喷气吹散满天星。\n不多时，东方发白。行者又吩咐了八戒、沙僧，教他两个：“不可搅扰僧人，出来乱走。待我成功之后，共汝等同行。”才别了唐僧，打了唿哨，一筋斗跳在空中，睁火眼平西看处，果见有一座城池。你道怎么就看见了？当时说那城池离寺只有四十里，故此凭高就望见了。行者近前仔细看处，又见那怪雾愁云漠漠，妖风怨气纷纷。行者在空中赞叹道：\n若是真王登宝座，自有祥光五色云；\n只因妖怪侵龙位，腾腾黑气锁金门。\n行者正然感叹。忽听得炮声响亮，又只见东门开处，闪出一路人马，真个是采猎之军，果然势勇。但见："}]}
{"conversation": [{"input": "", "output": "行者正然感叹。忽听得炮声响亮，又只见东门开处，闪出一路人马，真个是采猎之军，果然势勇。但见：\n晓出禁城东，分围浅草中。彩旗开映日，白马骤迎风。鼍鼓冬冬擂，标枪对对冲。架鹰军猛烈，牵犬将骁雄。火炮连天振，粘竿映日红。人人支弩箭，个个挎雕弓。张网山坡下，铺绳小径中。一声惊霹雳，千骑拥貔熊。狡兔身难保，乖獐智亦穷。狐狸该命尽，麋鹿丧当终。山雉难飞脱，野鸡怎避凶？他都要：捡占山场擒猛兽，摧残林木射飞虫。\n那些人出得城来，散步东郊，不多时，有二十里向高田地，又只见中军营里，有小小的一个将军：顶着盔，贯着甲，裹肚花，十八札，手执青锋宝剑，坐下黄骠马，腰带满弦弓。真个是：\n隐隐君王像，昂昂帝主容。\n规模非小辈，行动显真龙。\n行者在空暗喜道：“不须说，那个就是皇帝的太子了。等我戏他一戏。”好大圣，按落云头，撞入军中太子马前。摇身一变，变作一个白兔儿，只在太子马前乱跑。太子看见，正合欢心，拈起箭，拽满弓，一箭正中了那兔儿。\n原来是那大圣故意教他中了，却眼乖手疾，一把接住那箭头，把箭翎花落在前边，丢开脚步跑了。那太子见箭中了玉兔，兜开马，独自争先来赶。不知马行的快，行者如风；马行的迟，行者慢走；只在他面前不远。看他一程一程，将太子哄到宝林寺山门之下，行者现了本身，——不见兔儿，只见一枝箭插在门槛上。——径撞进去，见唐僧道：“师父，来了！来了！”却又一变，变做二寸长短的小和尚儿，钻在红匣之内。\n却说那太子赶到山门前，不见了白兔，只见门槛上插住一枝雕翎箭。太子大惊失色道：“怪哉！怪哉！分明我箭中了玉兔，玉兔怎么不见？只见箭在此间。想是年多日久，成了精魅也。”拔了箭，抬头看处，山门上有五个大字，写着“敕建宝林寺”。太子道：“我知之矣。向年间曾记得我父王在金殿上，差官赍些金帛与这和尚修理佛殿佛像，不期今日到此。正是‘因过道院逢僧话，又得浮生半日闲’ (39) 。我且进去走走。”"}]}
{"conversation": [{"input": "", "output": "那太子跳下马来，正要进去。只见那保驾的官将与三千人马赶上，簇簇拥拥，都入山门里面。慌得那本寺众僧，都来叩头拜接。接入正殿中间，参拜佛像。却才举目观瞻，又欲游廊玩景，忽见正当中坐着一个和尚，太子大怒道：“这个和尚无礼！我今半朝銮驾进山 (40) ，虽无旨意知会，不当远接，此时军马临门，也该起身，怎么还坐着不动？”教：“拿下来！”说声“拿”字，两边校尉一齐下手，把唐僧抓将下来，急理绳索便捆。行者在匣里默默的念咒，教道：“护法诸天、六丁六甲，我今设法降妖，这太子不能知识，将绳要捆我师父。汝等即早护持，若真捆了，汝等都该有罪！”那大圣暗中吩咐，谁敢不遵，却将三藏护持定了，那些人摸也摸不着他光头，好似一壁墙挡住，难拢其身。\n那太子道：“你是那方来的？使这般隐身法欺我。”三藏上前施礼道：“贫僧无隐身法，乃是东土唐僧，上雷音寺拜佛求经进宝的和尚。”太子道：“你那东土虽是中原，其穷无比，有甚宝贝，你说来我听。”三藏道：“我身上穿的这袈裟，是第三样宝贝。还有第一等，第二等更好的物哩！”太子道：“你那衣服，半边苫身，半边露臂，能值多少物，敢称宝贝！”三藏道：“这袈裟虽不全体，有诗几句。诗曰：\n佛衣偏袒不须论，内隐真如脱世尘。\n万线千针成正果，九珠八宝合元神。\n仙娥圣女恭修制，遗赐禅僧静垢身。\n见驾不迎犹自可，你的父冤未报枉为人！”\n太子闻言，心中大怒道：“这泼和尚胡说！你那半片衣，凭着你口能舌便，夸好夸强。我的父冤从何未报，你说来我听。”三藏进前一步，合掌问道：“殿下，为人生在天地之间，能有几恩？”太子道：“有四恩。”三藏道：“那四恩？”太子道：“感天地盖载之恩，日月照临之恩，国王水土之恩，父母养育之恩。”三藏笑曰：“殿下言之有失。人只有天地盖载，日月照临，国王水土，那得个父母养育来？”太子怒道：“和尚是那游手游食削发逆君之徒！人不得父母养育，身从何来？”三藏道：“殿下，贫僧不知。但只这红匣内有一件宝贝，叫做‘立帝货’，他上知五百年，中知五百年，下知五百年，共知一千五百年过去未来之事，便知无父母养育之恩，令贫僧在此久等多时矣。”"}]}
{"conversation": [{"input": "", "output": "太子闻说，教：“拿来我看。”三藏扯开匣盖儿，那行者跳将出来， 呀 的 (41) ，两边乱走。太子道：“这星星小人儿，能知甚事？”行者闻言嫌小，却就使个神通，把腰伸一伸，就长了有三尺四五寸。众军士吃惊道：“若是这般快长，不消几日，就撑破天也。”行者长到原身，就不长了。太子才问道：“立帝货，这老和尚说你能知未来过去吉凶，你却有龟作卜 (42) ？有蓍作筮 (43) ？凭书句断人祸福？”行者道：“我一毫不用，只是全凭三寸舌，万事尽皆知。”太子道：“这厮又是胡说。自古以来，《周易》之书，极其玄妙，断尽天下吉凶，使人知所趋避。故龟所以卜，蓍所以筮。听汝之言，凭据何理？妄言祸福，扇惑人心！”\n行者道：“殿下且莫忙，等我说与你听。你本是乌鸡国王的太子。你那里五年前，年程荒旱，万民遭苦，你家皇帝共臣子，秉心祈祷。正无点雨之时，锺南山来了一个道士，他善呼风唤雨，点石为金。君王忒也爱小，就与他拜为兄弟。这桩事有么？”太子道：“有，有，有！你再说说。”行者道：“后三年不见全真，称孤的却是谁？”太子道：“果是有个全真，父王与他拜为兄弟，食则同食，寝则同寝。三年前在御花园里玩景，被他一阵神风，把父王手中金厢白玉珪，摄回锺南山去了。至今父王还思慕他，因不见他，遂无心赏玩，把花园紧闭了，已三年矣。做皇帝的，非我父王而何？”\n行者闻言，哂笑不绝。太子再问不答，只是哂笑。太子怒道：“这厮当言不言，如何这等哂笑？”行者又道：“还有许多话哩，奈何左右人众，不是说处。”太子见他言语有因，将袍袖一展，教军士且退。那驾上官将，急传令，将三千人马，都出门外住扎。此时殿上无人，太子坐在上面，长老立在前边，左手旁立着行者。本寺诸僧皆退。行者才正色上前道：“殿下，化风去的是你生身之老父，见坐位的，是那祈雨之全真。”太子道：“胡说，胡说！我父自全真去后，风调雨顺，国泰民安。照依你说，就不是我父王了。还是我年孺 (44) ，容得你；若我父王听见你这番话，拿了去，碎尸万段！”把行者咄的喝下来。行者对唐僧道：“何如？我说他不信。果然，果然！如今却拿那宝贝进与他，倒换关文，往西方去罢。”三藏即将红匣子递与行者。行者接过来，将身一抖，那匣儿卒不见了，——原是他毫毛变的，被他收上身去。——却将白玉珪双手捧上，献与太子。"}]}
{"conversation": [{"input": "", "output": "太子见了道：“好和尚，好和尚！你五年前本是个全真，来骗了我家的宝贝，如今又妆做和尚来进献！”叫：“拿了！”一声传令，把长老唬得慌忙指着行者道：“你这弼马温！专撞空头祸，带累我哩！”行者近前一齐拦住道：“休嚷！莫走了风。我不叫做立帝货，还有真名哩。”太子怒道：“你上来！我问你个真名字，好送法司定罪！”行者道：“我是那长老的大徒弟，名唤悟空孙行者。因与我师父上西天取经，昨宵到此觅宿。我师父夜读经卷，至三更时分，得一梦。梦见你父王道，他被那全真欺害，推在御花园八角琉璃井内，全真变作他的模样。满朝官不能知，你年幼亦无分晓，禁你人宫，关了花园，大端怕漏了消息。你父王今夜特来请我降魔，我恐不是妖邪，自空中看了，果然是个妖精。正要动手拿他，不期你出城打猎。你箭中的玉兔，就是老孙。老孙把你引到寺里见师父，诉此衷肠，句句是实。你既然认得白玉珪，怎么不念鞠养恩情，替亲报仇？”那太子闻言，心中惨慽，暗自伤愁道：“若不信此言语，他却有三分儿真实；若信了，怎奈殿上见是我父王。”这才是：进退两难心问口，三思忍耐口问心。行者见他疑惑不定，又上前道：“殿下不必心疑，请殿下驾回本国，问你国母娘娘一声，看他夫妻恩爱之情，比三年前如何。只此一问，便知真假矣。”\n那太子回心道：“正是！且待我问我母亲去来。”他跳起身，笼了玉珪就走。行者扯住道：“你这些人马都回，却不走漏消息，我难成功。但要你单人独马进城，不可扬名卖弄。莫入正阳门，须从后宰门进去。到宫中见你母亲，切休高声大气，须是悄语低言。恐那怪神通广大，一时走了消息，你娘儿们性命俱难保也。”太子谨遵教命，出山门吩咐将官：“稳在此扎营，不得移动。我有一事，待我去了就来一同进城。”看他：\n指挥号令屯军士，上马如飞即转城。\n这一去，不知见了娘娘，有何话说，且听下回分解。\n第三十八回　婴儿问母知邪正 (45) 金木参玄见假真 (46) \n逢君只说受生因，便作如来会上人。\n一念静观尘世佛，十方同看降威神。\n欲知今日真明主，须问当年嫡母身。\n别有世间曾未见，一行一步一花新。"}]}
{"conversation": [{"input": "", "output": "欲知今日真明主，须问当年嫡母身。\n别有世间曾未见，一行一步一花新。\n却说那乌鸡国王太子，自别大圣，不多时回至城中。果然不奔朝门，不敢报传宣诏，径至后宰门首，见几个太监在那里把守。见太子来，不敢阻滞，让他进去了。好太子，夹一夹马撞入里面，忽至锦香亭下。只见那正宫娘娘坐在锦香亭上，两边有数十个嫔妃掌扇，那娘娘倚雕栏儿流泪哩。你道他流泪怎的？原来他四更时也做了一梦，记得一半，含糊了一半，沉沉思想。这太子下马，跪于亭下，叫：“母亲！”那娘娘强整欢容，叫声：“孩儿，喜呀，喜呀！这二三年在前殿与你父王开讲，不得相见，我甚思量。今日如何得暇来看我一面？诚万千之喜，诚万千之喜！孩儿，你怎么声音悲惨？你父王年纪高迈，有一日龙归碧海，凤返丹霄，你就传了帝位，还有甚么不悦？”太子叩头道：“母亲，我问你：即位登龙是那个？称孤道寡果何人？”娘娘闻言道：“这孩儿发风了！做皇帝的是你父王，你问怎的？”太子叩头道：“万望母亲赦子无罪，敢问；不赦，不敢问。”娘娘道：“子母家有何罪？赦你，赦你，快快说来。”太子道：“母亲我问你，三年前夫妻宫里之事与后三年恩爱同否，如何？”\n娘娘见说，魂飘魄散，急下亭抱起，紧搂在怀，眼中滴泪道：“孩儿！我与你久不相见，怎么今日来宫问此？”太子发怒道：“母亲有话早说；不说时，且误了大事。”娘娘才喝退左右，泪眼低声道：“这桩事孩儿不问，我到九泉之下，也不得明白。既问时，听我说：\n三载之前温又暖，三年之后冷如冰。\n枕边切切将言问，他说老迈身衰事不兴。”"}]}
{"conversation": [{"input": "", "output": "三载之前温又暖，三年之后冷如冰。\n枕边切切将言问，他说老迈身衰事不兴。”\n太子闻言，撒手脱身，攀鞍上马。那娘娘一把扯住道：“孩儿，你有甚事，话不终就走？”太子跪在面前道：“母亲，不敢说。今日早朝，蒙钦差架鹰逐犬，出城打猎，偶遇东土驾下来的个取经圣僧，有大徒弟乃孙行者，极善降妖。原来我父王死在御花园八角琉璃井内，这全真假变父王，侵了龙位。今夜三更，父王托梦，请他到城捉怪。孩儿不敢尽信，特来问母。母亲才说出这等言语，必然是个妖精。”那娘娘道：“儿呵，外人之言，你怎么就信为实？”太子道：“儿还不敢认实，父王遗下表记与他了。”娘娘问是何物，太子袖中取出那金厢白玉珪，递与娘娘。那娘娘认得是当时国王之宝，止不住泪如泉涌。叫声“主公！你怎么死去三年，不来见我，却先见圣僧，后见太子？”太子道：“母亲，这话是怎的说？”娘娘道：“儿啊，我四更时分，也做了一梦，梦见你父王水淋淋的站在我跟前，亲说他死了，鬼魂儿拜请了唐僧，降假皇帝，救他前身。记便记得是这等言语，只是一半儿不得分明。正在这里狐疑，怎知今日你又来说这话，又将宝贝拿出。我且收下，你且去请那圣僧急急为之。果然扫荡妖氛，辨明邪正，庶报你父王养育之恩也。”\n太子急忙上马，出后宰门，躲离城池。真个是：噙泪叩头辞国母，含悲顿首复唐僧。不多时出了城门，径至宝林寺山门前下马。众军士接着太子，又见红轮将坠。太子传令，不许军士乱动。他又独自个入了山门，整束衣冠，拜请行者。只见那猴王从正殿摇摇摆摆走来。那太子双膝跪下道：“师父，我来了。”行者上前搀住道：“请起，你到城中，可曾问谁么？”太子道：“问母亲来。”将前言尽说了一遍。行者微微笑道：“若是那般冷啊，想是个甚么冰冷的东西变的。不打紧，不打紧。等我老孙与你扫荡。却只是今日晚了，不好行事。你先回去，待明早我来。”太子跪地叩拜道：“师父，我只在此伺候，到明日同师父一路去罢。”行者道：“不好，不好！若是与你一同入城，那怪物生疑，不说是我撞着你，却说是你请老孙，却不惹他反怪你也？”太子道：“我如今进城，他也怪我。”行者道：“怪你怎么？”太子道：“我自早朝蒙差，带领若干人马鹰犬出城，今一日更无一件野物，怎么见驾？若问我个不才之罪，监陷羑里 (47) ，你明日进城，却将何倚？况那班部中更没个相知人也。”行者道：“这甚打紧？你肯早说时，却不寻下些等你。”"}]}
{"conversation": [{"input": "", "output": "好大圣！你看他就在太子面前，显个手段，将身一纵，跳在云端里。捻着诀，念一声“唵蓝净法界”的真言，拘得那山神、土地在半空中施礼道：“大圣，呼唤小神，有何使令？”行者道：“老孙保护唐僧至此，欲拿邪魔，奈何那太子打猎无物，不敢回朝。问汝等讨个人情，快将獐 鹿兔，走兽飞禽，各寻些来，打发他回去。”山神、土地闻言，敢不承命？又问各要几何。大圣道：“不拘多少，取些来便罢。”那各神即着本处阴兵，刮一阵聚兽阴风，捉了些野鸡山雉，角鹿肥獐，狐獾狢兔，虎豹狼虫，共有百十馀只，献与行者。行者道：“老孙不要。你可把他都捻就了筋 (48) ，单摆在那四十里路上两旁，教那些人不纵鹰犬，拿回城去，算了汝等之功。”众神依言，散了阴风，摆在左右。行者才按云头，对太子道：“殿下请回，路上已有物了，你自收去。”太子见他在半空中弄此神通，如何不信，只得叩头拜别。出山门传了令，教军士们回城。只见那路旁果有无限的野物，军士们不放鹰犬，一个个俱着手擒捉，喝采，俱道是千岁殿下的洪福，怎知是老孙的神功？你听凯歌声唱，一拥回城。\n这行者保护了三藏。那本寺中的和尚，见他们与太子这样绸缪，怎不恭敬？却又安排斋供，管待了唐僧，依然还歇在禅堂里。将近有一更时分，行者心中有事，急睡不着。他一毂辘爬起来，到唐僧床边叫：“师父。”此时长老还未睡哩，他晓得行者会失惊打怪的，推睡不应。行者摸着他的光头，乱摇道：“师父怎睡着了？”唐僧怒道：“这个顽皮！这早晚还不睡，吆喝甚么？”行者道：“师父，有一桩事儿，和你计较计较。”长老道：“甚么事？”行者道：“我日间与那太子夸口，说我的手段比山还高，比海还深，拿那妖精如探囊取物一般，伸了手去就拿将转来，却也睡不着，想起来，有些难哩。”唐僧道：“你说难，便就不拿了罢。”行者道：“拿是还要拿，只是理上不顺。”唐僧道：“这猴头乱说！妖精夺了人君位，怎么叫做理上不顺！”行者道：“你老人家只知念经拜佛，打坐参禅，那曾见那萧何的律法？常言道：‘拿贼拿赃’。那怪物做了三年皇帝，又不曾走了马脚，漏了风声。他与三宫妃后同眠，又和两班文武共乐，我老孙就有本事拿住他，也不好定个罪名。”唐僧道：“怎么不好定罪？”行者道：“他就是个没嘴的葫芦，也与你滚上几滚。他敢道：‘我是乌鸡国王。有甚逆天之事，你来拿我？’将甚执照与他折辩？”唐僧道：“凭你怎生裁处？”"}]}
{"conversation": [{"input": "", "output": "行者笑道：“老孙的计已成了。只是干碍着你老人家，有些儿护短。”唐僧道：“我怎么护短？”行者道：“八戒生得夯，你有些儿偏向他。”唐僧道：“我怎么向他？”行者道：“你若不向他呵，且如今把胆放大些，与沙僧只在这里。待老孙与八戒趁此时先入那乌鸡国城中，寻着御花园，打开琉璃井，把那皇帝尸首捞将上来，包在我们包袱里。明日进城，且不管甚么倒换文牒，见了那怪掣棍子就打。他但有言语，就将骨榇与他看 (49) ，说：‘你杀的是这个人！’却教太子上来哭父，皇后出来认夫，文武多官见主，我老孙与兄弟们动手，这才是有对头的官事好打。”唐僧闻言暗喜道：“只怕八戒不肯去。”行者笑道：“如何？我说你护短。你怎么就知他不肯去？你只像我叫你时不答应，半个时辰便了！我这去，但凭三寸不烂之舌，莫说是猪八戒，就是‘猪九戒’，也有本事教他跟着我走。”唐僧道：“也罢，随你去叫他。”\n行者离了师父，径到八戒床边叫：“八戒！八戒！”那呆子是走路辛苦的人，丢倒头只情打呼，那里叫得醒。行者揪着耳朵，抓着鬃，把他一拉，拉起来，叫声“八戒”。那呆子还打掕挣 (50) 。行者又叫一声，呆子道：“睡了罢，莫顽，明日要走路哩！”行者道：“不是顽，有一桩买卖，我和你做去。”八戒道：“甚么买卖？”行者道：“你可曾听得那太子说么？”八戒道：“我不曾见面，不曾听见说甚么。”行者道：“那太子告诵我说，那妖精有件宝贝，万夫不当之勇。我们明日进朝，不免与他争敌。倘那怪执了宝贝，降倒我们，却不反成不美？我想着打人不过，不如先下手。我和你去偷他的来，却不是好？”八戒道：“哥哥，你哄我去做贼哩。这个买卖，我也去得，果是晓得实实的帮寸 (51) ，我也与你讲个明白：偷了宝贝，降了妖精，我却不奈烦甚么小家罕气的分宝贝，我就要了。”行者道：“你要作甚？”八戒道：“我不如你们乖巧能言，人面前化得出斋来。老猪身子又夯，言语又粗，不能念经，若到那无济无生处，可好换斋吃么！”行者道：“老孙只要图名，那里图甚宝贝，就与你罢便了。”那呆子听见说都与他，他就满心欢喜，一毂辘爬将起来，套上衣服，就和行者走路。这正是：清酒红人面，黄金动道心。两个密密的开了门，躲离三藏，纵祥光径奔那城。"}]}
{"conversation": [{"input": "", "output": "不多时到了，按落云头，只听得楼头方二鼓矣。行者道：“兄弟，二更时分了。”八戒道：“正好！正好！人都在头觉里正浓睡也。”二人不奔正阳门，径到后宰门首，只听得梆铃声响。行者道：“兄弟，前后门皆紧急，如何得入？”八戒道：“那见做贼的从门里走么？瞒墙跳过便罢。”行者依言，将身一纵，跳上里罗城墙 (52) 。八戒也跳上去。二人潜入里面，找着门路，径寻那御花园。正行时，只见有一座三檐白簇的门楼，上有三个亮灼灼的大字，映着那星月光辉，乃是“御花园”。行者近前看了，有几重封皮，公然将锁门锈住了。即命八戒动手，那呆子掣铁钯，尽力一筑，把门筑得粉碎。行者先举步 入 (53) ，忍不住跳将起来，大呼小叫。唬得八戒上前扯住道：“哥呀，害杀我也！那见做贼的乱嚷，似这般吆喝！惊醒了人，把我们拿住，送入官司，就不该死罪，也要解回原籍充军。”行者道：“兄弟啊，你却不知我发急为何？你看这：\n彩画雕栏狼狈。宝妆亭阁敧歪。莎汀蓼岸尽尘埋，芍药荼縻俱败。茉莉玫瑰香暗，牡丹百合空开。芙蓉木槿草垓垓 (54) ，异卉奇葩壅坏。\n巧石山峰俱倒，池塘水涸鱼衰。青松紫竹似干柴，满路茸茸蒿艾。丹桂碧桃枝损，海榴棠棣根歪。桥头曲径有苍苔，冷落花园境界！”\n八戒道：“且叹他做甚？快干我们的买卖去来！”行者虽然感慨，却留心想起唐僧的梦来，说芭蕉树下方是井。正行处，果见一株芭蕉，生得茂盛，比众花木不同。真是：\n一种灵苗秀，天生体性空 (55) 。\n枝枝抽片纸 (56) ，叶叶卷芳丛。\n翠缕千条细，丹心一点红。\n凄凉愁夜雨，憔悴怯秋风。\n长养元丁力 (57) ，栽培造化工。\n缄书成妙用 (58) ，挥洒有奇功 (59) 。\n凤翎宁得似 (60) ，鸾尾迥相同。\n薄露瀼瀼滴 (61) ，轻烟淡淡笼。\n青阴遮户牖，碧影上帘栊。\n不许栖鸿雁，何堪系玉骢。\n霜天形槁悴，月夜色朦胧。\n仅可消炎暑，犹宜避日烘。\n愧无桃李色，冷落粉墙东。"}]}
{"conversation": [{"input": "", "output": "霜天形槁悴，月夜色朦胧。\n仅可消炎暑，犹宜避日烘。\n愧无桃李色，冷落粉墙东。\n行者道：“八戒，动手么！宝贝在芭蕉树下埋着哩。”那呆子双手举钯，筑倒了芭蕉，然后用嘴一拱，拱了有三四尺深，见一块石板盖住。呆子欢喜道：“哥呀！造化了！果有宝贝。是一片石板盖着哩！不知是坛儿盛着，是柜儿装着哩。”行者道：“你掀起来看看。”那呆子果又一嘴，拱开看处，又见有霞光灼灼，白气明明。八戒笑道：“造化，造化！宝贝放光哩。”又近前细看时，呀！原来是星月之光，映得那井中水亮。八戒道：“哥呀，你但干事，便要留根。”行者道：“我怎留根？”八戒道：“这是一眼井。你在寺里早说是井中有宝贝，我却带将两条捆包袱的绳来，怎么作个法儿，把老猪放下去；如今空手，这里面东西，怎么得下去上来耶？”行者道：“你下去么？”八戒道：“正是要下去，只是没绳索。”行者笑道：“你脱了衣服，我与你个手段。”八戒道：“有甚么好衣服？解了这直裰子就是了。”\n好大圣，把金箍棒拿出来，两头一扯，叫“长！”足有七八丈长。教：“八戒，你抱着一头儿，把你放下井去。”八戒道：“哥呀，放便放下去，若到水边，就住了罢。”行者道：“我晓得。”那呆子抱着铁棒，被行者轻轻提将起来，将他放下去，不多时，放至水边。八戒道：“到水了！”行者听见他说，却将棒往下一按。那呆子扑通的一个没头蹲，丢了铁棒，便就负水，口里哺哺的嚷道：“这天杀的！我说到水莫放，他却就把我一按！”行者掣上棒来笑道：“兄弟，可有宝贝么？”八戒道：“见甚么宝贝，只是一井水！”行者道：“宝贝沉在水底下哩。你下去摸一摸来。”呆子真个深知水性，却就打个猛子，淬将下去。呀！那井底深得紧。他却着实又一淬，忽睁睛见有一座牌楼，上有“水晶宫”三个字。八戒大惊道：“罢了！罢了！错走了路了， 下海来也！海内有个水晶宫，井里如何有之？”原来八戒不知此是井龙王的水晶宫。\n八戒正叙话处，早有一个巡水的夜叉开了门，看见他的模样，急抽身进去报道：“大王，祸事了！井上落一个长嘴大耳的和尚来了！赤淋淋的，衣服全无，还不死，逼法说话哩。”那井龙王忽闻此言，心中大惊道：“这是天蓬元帅来也。昨夜夜游神奉上敕旨，来取乌鸡国王魂灵去拜见唐僧，请齐天大圣降妖。这怕是齐天大圣、天蓬元帅来了。却不可怠慢他，快接他去也。”"}]}
{"conversation": [{"input": "", "output": "那龙王整衣冠，领众水族出门来厉声高叫道：“天蓬元帅，请里面坐。”八戒却才欢喜道：“原来是个故知。”那呆子不管好歹，径入水晶宫里。其实不知上下，赤淋淋的，就坐在上面。龙王道：“元帅，近闻你得了性命，皈依释教，保唐僧西天取经，如何得到此处？”八戒道：“正为此说。我师兄孙悟空多多拜上，着我来问你取甚么宝贝哩。”龙王道：“可怜，我这里怎么得个宝贝！比不得那江、河、淮、济的龙王，飞腾变化，便有宝贝。我久困于此，日月且不能长见，宝贝果何自而来也？”八戒道：“不要推辞，有便拿出来罢。”龙王道：“有便有一件宝贝，只是拿不出来，就元帅亲自来看看，何如？”八戒道：“妙，妙，妙！须是看看来也。”\n那龙王前走，这呆子随后。转过了水晶宫殿，只见廊庑下，横躺着一个六尺长躯。龙王用手指定道：“元帅，那厢就是宝贝了。”八戒上前看了，呀！原来是个死皇帝，戴着冲天冠，穿着赭黄袍，踏着无忧履，系着蓝田带，直挺挺睡在那厢。八戒笑道：“难，难，难！算不得宝贝。想老猪在山为怪时，时常将此物当饭。且莫说见的多少，吃也吃够无数，那里叫做甚么宝贝。”龙王道：“元帅原来不知。他本是乌鸡国王的尸首，自到井中，我与他定颜珠定住，不曾得坏。你若肯驮他出去，见了齐天大圣，假有起死回生之意啊，莫说宝贝，凭你要甚么东西都有。”八戒道：“既这等说，我与你驮出去，只说把多少烧埋钱与我 (62) ？”龙王道：“其实无钱。”八戒道：“你好白使人？果然没钱，不驮！”龙王道：“不驮，请行。”八戒就走。龙王差两个有力量的夜叉，把尸抬将出去，送到水晶宫门外，丢在那厢，摘了辟水珠，就有水响。"}]}
{"conversation": [{"input": "", "output": "八戒急回头看，不见水晶宫门，一把摸着那皇帝的尸首，慌得他脚软筋麻，撺出水面，扳着井墙，叫道：“师兄！伸下棒来救我一救！”行者道：“可有宝贝么？”八戒道：“那里有！只是水底下有一个井龙王，教我驮死人。我不曾驮，他就把我送出门来，就不见那水晶宫了，只摸着那个尸首。唬得我手软筋麻，挣搓不动了。哥呀！好歹救我救儿！”行者道：“那个就是宝贝，如何不驮上来？”八戒道：“知他死了多少时了，我驮他怎的？”行者道：“你不驮，我回去耶。”八戒道：“你回那里去？”行者道：“我回寺中，同师父睡觉去。”八戒道：“我就不去了？”行者道：“你爬得上来，便带你去，爬不上来，便罢。”八戒慌了：“怎生爬得动！你想，城墙也难上，这井肚子大，口儿小，壁陡的圈墙，又是几年不曾打水的井，团团都长的是苔痕，好不滑也，教我怎爬？哥哥，不要失了兄弟们和气，等我驮上来罢。”行者道：“正是。快快驮上来，我同你回去睡觉。”那呆子又一个猛子，淬将下去，摸着尸首，拽过来背在身上，撺出水面。扶井墙道：“哥哥，驮上来了。”那行者睁睛看处，真个的背在身上，却才把金箍棒伸下井底，那呆子着了恼的人，张开口咬着铁棒，被行者轻轻的提将出来。\n八戒将尸放下，捞过衣服穿了。行者看时，那皇帝容颜依旧，似生时未改分毫。行者道：“兄弟啊，这人死了三年，怎么还容颜不坏？”八戒道：“你不知之。这井龙王对我说，他使了定颜珠定住了，尸首未曾坏得。”行者道：“造化，造化！一则是他的冤仇未报，二来该我们成功。兄弟快把他驮了去。”八戒道：“驮往那里去？”行者道：“驮了去见师父。”八戒口中作念道：“怎的起，怎的起！好好睡觉的人，被这猢狲花言巧语哄我，教做甚么买卖，如今却干这等事，教我驮死人！驮着他，腌臜臭水淋将下来，污了衣服，没人与我浆洗。上面有几个补丁，天阴发潮，如何穿么？”行者道：“你只管驮了去，到寺里，我与你换衣服。”八戒道：“不羞！连你穿的也没有，又替我换！”行者道：“这般弄嘴，便不驮罢！”八戒道：“不驮！”“便伸过孤拐来，打二十棒！”八戒慌了道：“哥哥，那棒子重，若是打上二十，我与这皇帝一般了。”行者道：“怕打时，趁早儿驮着走路！”八戒果然怕打，没好气，把尸首拽将过来背在身上，拽步出园就走。"}]}
{"conversation": [{"input": "", "output": "好大圣，捻着诀念声咒语，往巽地上吸一口气，吹将去，就是一阵狂风，把八戒撮出皇宫内院，躲离了城池，息了风头，二人落地，徐徐却走将来。那呆子心中暗恼，算计要恨报行者，道：“这猴子捉弄我，我到寺里也捉弄他捉弄，撺唆师父，只说他医得活。医不活，教师父念《紧箍儿咒》，把这猴子的脑浆勒出来，方趁我心！”走着路，再再寻思道：“不好，不好！若教他医人，却是容易。他去阎王家讨将魂灵儿来，就医活了。只说不许赴阴司，阳世间就能医活，这法儿才好。”\n说不了，却到了山门前，径直进去，将尸首丢在那禅堂门前，道：“师父，起来看邪。”那唐僧睡不着，正与沙僧讲行者哄了八戒去久不回之事。忽听得他来叫了一声，唐僧连忙起身道：“徒弟，看甚么？”八戒道：“行者的外公，教老猪驮将来了。”行者道：“你这馕糟的呆子！我那里有甚么外公。”八戒道：“哥，不是你外公，却教老猪驮他来怎么？也不知费了多少力了。”\n那唐僧与沙僧开门看处，那皇帝容颜未改，似活的一般。长老忽然惨凄道：“陛下，你不知那世里冤家，今生遇着他，暗丧其身，抛妻别子，致令文武不知，多官不晓！可怜你妻子昏蒙，谁曾见焚香献茶？”忽失声泪如雨下。八戒笑道：“师父，他死了可干你事？又不是你家父祖，哭他怎的！”三藏道：“徒弟呵，出家人慈悲为本，方便为门。你怎的这等心硬？”八戒道：“不是心硬。师兄和我说来，他能医得活。若是医不活，我也不驮他来了。”那长老原来是一头水的 (63) ，被那呆子摇动了，也便就叫：“悟空，若果有手段医活这个皇帝，正是‘救人一命，胜造七级浮图’。我等也强似灵山拜佛。”行者道：“师父，你怎么信这呆子乱谈！人若死了，或三七五七，尽七七日，受满了阳间罪过，就转生去了。如今已死三年，如何救得！”三藏闻其言道：“也罢了。”八戒苦恨不息，道：“师父，你莫被他瞒了，他有些夹脑风。你只念念那话儿，管他还你一个活人。”真个唐僧就念《紧箍儿咒》，勒得那猴子眼胀头疼。\n毕竟不知怎生医救，且听下回分解。\n第三十九回　一粒金丹天上得 三年故主世间生"}]}
{"conversation": [{"input": "", "output": "毕竟不知怎生医救，且听下回分解。\n第三十九回　一粒金丹天上得 三年故主世间生\n话说那孙大圣头痛难禁，哀告道：“师父，莫念！莫念！等我医罢。”长老问：“怎么医？”行者道：“只除过阴司，查勘那个阎王家有他魂灵，请将来救他。”八戒道：“师父莫信他。他原说不用过阴司，阳世间就能医活，方见手段哩。”那长老信邪风，又念《紧箍儿咒》，慌得行者满口招承道：“阳世间医罢！阳世间医罢！”八戒道：“莫要住，只管念，只管念！”行者骂道：“你这呆业畜，撺道师父咒我哩！”八戒笑得打跌道：“哥耶，哥耶！你只晓得捉弄我，不晓得我也捉弄你捉弄！”行者道：“师父，莫念，莫念！待老孙阳世间医罢。”三藏道：“阳世间怎么医？”行者道：“我如今一筋斗云，撞入南天门里，不进斗牛宫，不入灵霄殿，径到那三十三天之上，离恨天宫兜率院内，见太上老君，把他‘九转还魂丹’求得一粒来，管取救活他也。”\n三藏闻言，大喜道：“就去快来。”行者道：“如今有三更时候罢了，投到回来，好天明了。只是这个人睡在这里，冷淡冷淡，不像个模样，须得举哀人看着他哭，便才好哩。”八戒道：“不消讲，这猴子一定是要我哭哩。”行者道：“怕你不哭！你若不哭，我也医不成。”八戒道：“哥哥，你自去，我自哭罢了。”行者道：“哭有几样：若干着口喊，谓之嚎；扭搜出些眼泪儿来，谓之啕。又要哭得有眼泪，又要哭得有心肠，才算着嚎啕痛哭哩。”八戒道：“我且哭个样子你看看。”他不知那里扯个纸条，捻作一个纸捻儿，往鼻孔里通了两通，打了几个涕喷，你看他眼泪汪汪，粘涎答答的哭将起来。口里不住的絮絮叨叨，数黄道黑，真个像死了人的一般。哭到那伤情之处，唐长老也泪滴心酸。行者笑道：“正是那样哀痛，再不许住声。你这呆子哄得我去了，你就不哭。我还听哩！若是这等哭便罢，若略住住声儿，定打二十个孤拐！”八戒笑道：“你去，你去！我这一哭动头，有两日哭哩。”沙僧见他数落，便去寻几枝香来烧献。行者笑道：“好，好，好！一家儿都有些敬意，老孙才好用功。”"}]}
{"conversation": [{"input": "", "output": "好大圣，此时有半夜时分，别了他师徒三众，纵筋斗云，只入南天门里。果然也不谒灵霄宝殿，不上那斗牛天宫，一路云光，径来到三十三天离恨天兜率宫中。才入门，只见那太上老君正坐在那丹房中，与众仙童执芭蕉扇扇火炼丹哩。他见行者来时，即吩咐看丹的童儿：“各要仔细，偷丹的贼又来也。”行者作礼笑道：“老官儿，这等没搭撒 (64) ，防备我怎的？我如今不干那样事了。”老君道：“你那猴子，五百年前大闹天宫，把我灵丹偷吃无数，着小圣二郎捉拿上界，送在我丹炉炼了四十九日，炭也不知费了多少。你如今幸得脱身，皈依佛果，保唐僧往西天取经，前者在平顶山上降魔，弄刁难，不与我宝贝，今日又来做甚？”行者道：“前日事，老孙更没稽迟，将你那五件宝贝当时交还，你反疑心怪我？”\n老君道：“你不走路，潜入吾宫怎的？”行者道：“自别后西遇一方，名乌鸡国。那国王被一妖精假妆道士，呼风唤雨，阴害了国王，那妖假变国王状貌，现坐金銮殿上。是我师父夜坐宝林寺看经，那国王鬼魂参拜我师，敦请老孙与他降妖，辨明邪正。正是老孙思无指实，与弟八戒夜入园中，打破花园，寻着埋藏之所，乃是一眼八角琉璃井内。捞上他的尸首，容颜不改。到寺中见了我师，他发慈悲，着老孙医救，不许去赴阴司里求索灵魂，只教在阳世间救治。我想着无处回生，特来参谒。万望道祖垂怜，把‘九转还魂丹’借得一千丸儿，与我老孙，搭救他也。”老君道：“这猴子胡说！甚么一千丸，二千丸！当饭吃哩。是那里土块捘的 (65) ，这等容易？咄！快去！没有！”行者笑道：“百十丸儿也罢。”老君道：“也没有。”行者道：“十来丸也罢。”老君怒道：“这泼猴却也缠帐 (66) ！没有，没有！出去，出去！”行者笑道：“真个没有，我问别处去救罢。”老君喝道：“去！去！去！”这大圣拽转步，往前就走。"}]}
{"conversation": [{"input": "", "output": "老君忽的寻思道：“这猴子惫懒哩，说去就去，只怕溜进来就偷。”即命仙童叫回来道：“你这猴子，手脚不稳，我把这‘还魂丹’送你一丸罢。”行者道：“老官儿，既然晓得老孙的手段，快把金丹拿出来，与我四六分分，还是你的造化哩；不然，就送你个‘皮笊篱，—— 一捞个罄尽’。”那老祖取过葫芦来，倒吊过底子，倾出一粒金丹，递与行者道：“止有此了。拿去，拿去！送你这一粒，医活那皇帝，只算你的功果罢。”行者接了道：“且休忙，等我尝尝看。只怕是假的，莫被他哄了。”扑的往口里一丢，慌得那老祖上前扯住，一把揪着顶瓜皮 (67) ，揝着拳头骂道：“这泼猴若要咽下去，就直打杀了！”行者笑道：“嘴脸！小家子样！那个吃你的哩。能值几个钱？虚多实少的。在这里不是？”原来那猴子颏下有嗉袋儿。他把那金丹噙在嗉袋里，被老祖捻着道：“去罢，去罢！再休来此缠绕！”这大圣才谢了老祖，出离了兜率天宫。"}]}
{"conversation": [{"input": "", "output": "你看他千条瑞霭离瑶阙，万道祥云降世尘。须臾间，下了南天门，回到东观，早见那太阳星上。按云头，径至宝林寺山门外，只听得八戒还哭哩。忽近前叫声：“师父。”三藏喜道：“悟空来了，可有丹药？”行者道：“有。”八戒道：“怎么得没有？他偷也去偷人家些来！”行者笑道：“兄弟，你过去罢，用不着你了。你揩揩眼泪，别处哭去。”教：“沙和尚，取些水来我用。”沙僧急忙往后面井上，有个方便吊桶，即将半钵盂水递与行者。行者接了水，口中吐出丹来，安在那皇帝唇里，两手扳开牙齿，用一口清水，把金丹冲灌下肚。有半个时辰，只听他肚里呼呼的乱响，只是身体不能转移。行者道：“师父，弄我金丹也不能救活，可是掯杀老孙么？”三藏道：“岂有不活之理。似这般久死之尸，如何吞得水下？此乃金丹之仙力也。自金丹入腹，却就肠鸣了。肠鸣乃血脉和动，但气绝不能回伸。莫说人在井里浸了三年，就是生铁也上锈了。只是元气尽绝，得个人度他一口气便好。”那八戒上前就要度气，三藏一把扯住道：“使不得！还教悟空来。”那师父甚有主张。原来猪八戒自幼儿伤生作孽吃人，是一口浊气；惟行者从小修持，咬松嚼柏，吃桃果为生，是一口清气。这大圣上前，把个雷公嘴，噙着那皇帝口唇，呼的一口气，吹入咽喉，度下重楼，转明堂，径至丹田，从涌泉倒返泥垣官。呼的一声响亮，那君王气聚神归，便翻身，轮拳曲足，叫了一声：“师父！”双膝跪在尘埃道：“记得昨夜鬼魂拜谒，怎知道今朝天晓返阳神！”三藏慌忙搀起道：“陛下，不干我事，你且谢我徒弟。”行者笑道：“师父说那里话？常言道：‘家无二主。’你受他一拜儿不亏。”\n三藏甚不过意，搀起那皇帝来，同入禅堂，又与八戒、行者、沙僧拜见了，方才按座。只见那本寺的僧人，整顿了早斋，却欲来奉献，忽见那个水衣皇帝，个个惊张，人人疑说。孙行者跳出来道：“那和尚，不要这等惊疑。这本是乌鸡国王，乃汝之真主也。三年前被怪害了性命，是老孙今夜救活。如今进他城去，要辨明邪正。若有了斋，摆将来，等我们吃了走路。”众僧即奉献汤水，与他洗了面，换了衣服。把那皇帝赭黄袍脱了，本寺僧官，将两领布直裰，与他穿了；解下蓝田带，将一条黄丝绦子与他系了；褪下无忧履，与他一双旧僧鞋撒了。却才都吃了早斋，扣背马匹。"}]}
{"conversation": [{"input": "", "output": "行者问：“八戒，你行李有多重？”八戒道：“哥哥，这行李日逐挑着，倒也不知有多重。”行者道：“你把那一担儿分为两担，将一担儿你挑着，将一担儿与这皇帝挑。我们赶早进城干事。”八戒欢喜道：“造化！造化！当时驮他来，不知费了多少力。如今医活了，原来是个替身。”那呆子就弄玄虚，将行李分开，就问寺中取条扁担，轻些的自己挑了，重些的教那皇帝挑着。行者笑道：“陛下，着你那般打扮，挑着担子，跟我们走走，可亏你么？”那国王慌忙跪下道：“师父，你是我重生父母一般，莫说挑担，情愿执鞭坠镫，伏侍老爷，同行上西天去也。”行者道：“不要你去西天。我内中有个缘故，你只挑得四十里进城。待捉了妖精，你还做你的皇帝，我们还取我们的经也。”八戒听言道：“这等说，他只挑四十里路，我老猪还是长工。”行者道：“兄弟，不要胡说，趁早外边引路。”\n真个八戒领那皇帝前行，沙僧伏侍师父上马，行者随后。只见那本寺五百僧人，齐齐整整，吹打着细乐，都送出山门之外。行者笑道：“和尚们不必远送，但恐官家有人知觉，泄漏我的事机，反为不美。快回去。快回去！但把那皇帝的衣服冠带，整顿干净，或是今晚明早，送进城来，我讨些封赠赏赐谢你。”众僧依命各回讫。行者搀开大步 (68) ，赶上师父，一直前来。正是：\n西方有诀好寻真，金木和同却炼神。\n丹母空怀懞懂梦，婴儿长恨杌樗身 (69) 。\n必须井底求明主，还要天堂拜老君。\n悟得色空还本性，诚为佛度有缘人。\n师徒们在路上，那消半日，早望见城池相近。三藏道：“悟空，前面想是乌鸡国了。”行者道：“正是，我们快赶进城干事。”那师徒进得城来，只见街市上人物齐整，风光闹热，早又见凤阁龙楼，十分壮丽。有诗为证。\n诗曰：\n海外宫楼如上邦，人间歌舞若前唐。\n花迎宝扇红云绕，日照鲜袍翠雾光。\n孔雀屏开香霭出，珍珠帘卷彩旗张 (70) 。\n太平景象真堪贺，静列多官没奏章。"}]}
{"conversation": [{"input": "", "output": "孔雀屏开香霭出，珍珠帘卷彩旗张 (70) 。\n太平景象真堪贺，静列多官没奏章。\n三藏下马道：“徒弟呵，我们就此进朝倒换关文，省得又拢那个衙门费事。”行者道：“说得有理。我兄弟们都进去，人多才好说话。”唐僧道：“都进去，莫要撒村 (71) ，先行了君臣礼，然后再讲。”行者道：“行君臣礼，就要下拜哩。”三藏道：“正是，要行五拜三叩头的大礼。”行者笑道：“师父不济。若是对他行礼，诚为不智。你且让我先走到里边，自有处置。等他若有言语，让我对答。我若拜，你们也拜；我若蹲，你们也蹲。”你看那惹祸的猴王引至朝门，与阁门大使言道：“我等是东土大唐驾下差来，上西天拜佛求经者。今到此倒换关文，烦大人转达，是谓不误善果。”那黄门官即入端门，跪下丹墀启奏道：“朝门外有五众僧人，言是东土唐国钦差上西天拜佛求经。今至此倒换关文，不敢擅入，现在门外听宣。”\n那魔王即令传宣。唐僧却同入朝门里面，那回生的国主随行。正行，忍不住腮边堕泪，心中暗道：“可怜！我的铜斗儿江山，铁围的社稷，谁知被他阴占了！”行者道：“陛下切莫伤感，恐走漏消息。这棍子在我耳朵里跳哩，如今决要见功，管取打杀妖魔，扫荡邪物。这江山不久就还归你也。”那君王不敢违言，只得扯衣揩泪，舍死相从，径来到金銮殿下。又见那两班文武，四百朝官，一个个威严端肃，像貌轩昂。这行者引唐僧站立在白玉阶前，挺身不动。那阶下众官，无不悚惧道：“这和尚十分愚浊！怎么见我王便不下拜，亦不开言呼祝？喏也不唱一个，好大胆无礼！”说不了，只听得那魔王开口问道：“那和尚是那方来的？”行者昂然答道：“我是南赡部洲东土大唐国奉钦差前往西域天竺国大雷音寺拜活佛求真经者。今到此方，不敢空度，特来倒换通关文牒。”\n那魔王闻说，心中作怒道：“你东土便怎么！我不在你朝进贡，不与你国相通，你怎么见吾抗礼，不行参拜！”行者笑道：“我东土古立天朝，久称上国，汝等乃下土边邦。自古道：‘上邦皇帝，为父为君；下邦皇帝，为臣为子。’你倒未曾接我，且敢争我不拜？”那魔王大怒，教文武官：“拿下这野和尚去！”说声叫“拿”，你看那多官一齐踊跃。这行者喝了一声，用手一指，教：“莫来！”那一指，就使个定身法，众官俱莫能行动。真个是校尉阶前如木偶，将军殿上似泥人。"}]}
{"conversation": [{"input": "", "output": "那魔王见他定住了文武多官，急纵身跳下龙床，就要来拿。猴王暗喜道：“好！正合老孙之意。这一来就是个生铁铸的头，汤着棍子，也打个窟窿！”正动身，不期旁边转出一个救命星来。你道是谁，原来是乌鸡国王的太子，急上前扯住那魔王的朝服，跪在面前道：“父王息怒。”妖精问：“孩儿怎么说？”太子道：“启父王得知。三年前闻得人说，有个东土唐朝驾下钦差圣僧往西天拜佛求经，不期今日才来到我邦。父王尊性威烈，若将这和尚拿去斩首，只恐大唐有日得此消息，必生嗔怒。你想那李世民自称王位，一统江山，尚心未足，又兴过海征伐。若知我王害了他御弟圣僧，一定兴兵发马，来与我王争敌。奈何兵少将微，那时悔之晚矣。父王依儿所奏，且把那四个和尚，问他个来历分明，先定他一段不参王驾，然后方可问罪。”\n这一篇，原来是太子小心，恐怕来伤了唐僧，故意留住妖魔，更不知行者安排着要打。那魔王果信其言，立在龙床前面，大喝一声道：“那和尚是几时离了东土？唐王因甚事着你求经？”行者昂然而答道：“我师父乃唐王御弟，号曰三藏。因唐王驾下有一丞相，姓魏名征，奉天条梦斩泾河老龙。大唐王梦游阴司地府，复得回生之后，大开水陆道场，普度冤魂孽鬼。因我师父敷演经文，广运慈悲，忽得南海观世音菩萨指教来西。我师父大发弘愿，情欣意美，报国尽忠，蒙唐王赐与文牒，那时正是大唐贞观十三年九月望前三日。离了东土，前至两界山，收了我做大徒弟，姓孙，名悟空行者；又到乌斯国界高家庄，收了二徒弟，姓猪，名悟能八戒；流沙河界，又收了三徒弟，姓沙，名悟净和尚；前日在敕建宝林寺，又新收个挑担的行童道人。”魔王闻说，又没法搜检那唐僧，弄巧计盘诘行者，怒目问道：“那和尚，你起初时，一个人离东土，又收了四众，那三僧可让，这一道难容。那行童断然是拐来的。他叫做甚么名字？有度牒是无度牒？拿他上来取供。”唬得那皇帝战战兢兢道：“师父呵！我却怎的供？”孙行者捻他一把道：“你休怕，等我替你供。”\n好大圣，趋步上前，对怪物厉声高叫道：“陛下，这老道是一个瘖痖之人，却又有些耳聋。只因他年幼间曾走过西天，认得道路。他的一节儿起落根本，我尽知之，望陛下宽恕，待我替他供罢。”魔王道：“趁早实实的替他供来，免得取罪。”行者道：\n供罪行童年且迈，痴聋瘖痖家私坏。\n祖居原是此间人，五栽之前遭破败。\n天无雨，民干坏，君王黎庶都斋戒。\n焚香沐浴告天公，万里全无云叆叇。\n百姓饥荒若倒悬 (72) ，锺南忽降全真怪。\n呼风唤雨显神通，然后暗将他命害。"}]}
{"conversation": [{"input": "", "output": "百姓饥荒若倒悬 (72) ，锺南忽降全真怪。\n呼风唤雨显神通，然后暗将他命害。\n推下花园水井中，阴侵龙位人难解。\n幸吾来，功果大，起死回生无挂碍。\n情愿皈依作行童，与僧同去朝西界。\n假变君王是道人，道人转是真王代。\n那魔王在金銮殿上，闻得这一篇言语，唬得他心头撞小鹿，面上起红云。急抽身就要走路，奈何手内无一兵器。转回头，只见一个镇殿将军，腰挎一口宝刀，被行者使了定身法，直挺挺如痴如痖，立在那里。他近前，夺了这宝刀，就驾云头望空而去。气得沙和尚暴躁如雷，猪八戒高声喊叫，埋怨行者是一个急猴子：“你就慢说些儿，却不稳住他了？如今他驾云逃走，却往何处追寻？”行者笑道：“兄弟们且莫乱嚷。我等叫那太子下来拜父，嫔后出来拜夫。”却又念个咒语，解了定身法。“教那多官苏醒回来拜君，方知是真实皇帝。教诉前情，才见分晓，我再去寻他。”好大圣，吩咐八戒、沙僧：“好生保护他君臣父子嫔后与我师父！”只听说声去，就不见形影。他原来跳在九霄空里，睁眼四望，看那魔王哩。\n只见那畜果逃了性命，径往东北上走哩。行者赶得将近，喝道：“那怪物，那里去？老孙来了也！”那魔王急回头，掣出宝刀，高叫道：“孙行者，你好惫 ！我来占别人的帝位，与你无干，你怎么来抱不平，泄漏我的机密？”行者呵呵笑道：“我把你那个大胆的泼怪！皇帝又许你做？你既知我是老孙，就该远遁，怎么还刁难我师父，要取甚么供状！适才那供状是也不是？你不要走！好汉吃我老孙这一棒！”那魔侧身躲过，掣宝刀劈面相还。他两个搭上手，这一场好杀，真是：\n猴王猛，魔王强，刀迎棒架敢相当。\n一天云雾迷三界，只为当朝立帝王。\n他两个战经数合，那妖魔抵不住猴王，急回头复从旧路跳入城里，闯在白玉阶前两班文武丛中，摇身一变，即变得与唐三藏一般模样，并搀手，立在阶前。这大圣赶上，就欲举棒来打，那怪道：“徒弟莫打，是我！”急掣棒要打那个唐僧，却又道：“徒弟莫打，是我！”一样两个唐僧，实难辨认。“倘若一棒打杀妖怪变的唐僧，这个也成了功果；假若一棒打杀我的真实师父，却怎么好！……”只得停手，叫八戒、沙僧问道：“果然那一个是怪，那一个是我的师父？你指与我，我好打他。”八戒道：“你在半空中相打相嚷，我们瞥瞥眼就见两个师父，也不知谁真谁假。”"}]}
{"conversation": [{"input": "", "output": "行者闻言，捻诀念声咒语，叫那护法诸天、六丁六甲、五方揭谛、四值功曹、一十八位护驾伽蓝、当坊土地、本境山神道：“老孙至此降妖，妖魔变作我师父，气体相同，实难辨认。汝等暗中知会者，请师父上殿，让我擒魔。”原来那妖怪善腾云雾，听得行者言语，急撒手跳上金銮宝殿。这行者举起棒望唐僧就打。可怜！若不是唤那几位神来，这一下，就是二十个唐僧，也打为肉酱！多亏众神架住铁棒道：“大圣，那怪会腾云，先上殿去了。”行者赶上殿，他又跳将下来扯住唐僧，在人丛里又混了一混，依然难认。\n行者心中不快，又见那八戒在旁冷笑，行者大怒道：“你这夯货怎的？如今有两个师父，你有得叫，有得应，有得伏侍哩，你这般欢喜得紧！”八戒笑道：“哥呵，说我呆，你比我又呆哩！师父既不认得，何劳费力？你且忍些头疼，叫我师父念念那话儿，我与沙僧各搀一个听着。若不会念的，必是妖怪，有何难也？”行者道：“兄弟，亏你也。正是，那话儿只有三人记得。原是我佛如来心苗上所发，传与观世音菩萨，菩萨又传与我的师父，便再没人知道。也罢，师父，念念。”真个那唐僧就念起来。那魔王怎么知得，口里胡哼乱哼。八戒道：“这哼的却是妖怪了！”他放了手，举钯就筑。那魔王纵身跳起，踏着云头便走。\n好八戒，喝一声，也驾云头赶上，慌得那沙和尚丢了唐僧，也掣出宝杖来打。唐僧才停了咒语。孙大圣忍着头疼，揝着铁棒，赶在空中。呀！这一场，三个狠和尚，围住一个泼妖魔。那魔王被八戒、沙僧使钉钯宝杖左右攻住了。行者笑道：“我要再去，当面打他，他却有些怕我，只恐他又走了。等我老孙跳高些，与他个捣蒜打，结果了他罢。”\n这大圣纵祥光，起在九霄，正欲下个切手 (73) ，只见那东北上，一朵彩云里面，厉声叫道：“孙悟空，且休下手！”行者回头看处，原来文殊菩萨。急收棒上前施礼道：“菩萨，那里去？”文殊道：“我来替你收这个妖怪的。”行者谢道：“累烦了。”那菩萨袖中取出照妖镜，照住了那怪的原身。行者才招呼八戒、沙僧齐来见了菩萨。却将镜子里看处，那魔王生得好不凶恶：\n眼似琉璃盏，头若炼砂缸 (74) 。浑身三伏靛，四爪九秋霜。搭拉两个耳，一尾扫帚长。青毛生锐气，红眼放金光。匾牙排玉板，圆须挺硬枪。镜里观真像，原是文殊一个狮猁王。\n行者道：“菩萨，这是你坐下的一个青毛狮子，却怎么走将来成精，你就不收服他？”菩萨道：“悟空，他不曾走，他是佛旨差来的。”行者道：“这畜类成精，侵夺帝位，还奉佛旨差来。似老孙保唐僧受苦，就该领几道敕书？”"}]}
{"conversation": [{"input": "", "output": "菩萨道：“你不知道。当初这乌鸡国王，好善斋僧，佛差我来度他归西，早证金身罗汉。因是不可原身相见，变做一种凡僧，问他化些斋供。被吾几句言语相难，他不识我是个好人，把我一条绳捆了，送在那御水河中，浸了我三天三夜。多亏六甲金身救我归西，奏与如来。如来将此怪令到此处推他下井，浸他三年，以报吾三日水灾之恨。一饮一啄，莫非前定。今得汝等来此，成了功绩。”\n行者道：“你虽报了甚么‘一饮一啄’的私仇，但那怪物不知害了多少人也。”菩萨道：“也不曾害人。自他到后这三年间，风调雨顺，国泰民安，何害人之有？”行者道：“固然如此，但只三宫娘娘，与他同眠同起，点污了他的身体，坏了多少纲常伦理，还叫做不曾害人？”菩萨道：“点污他不得。他是个骟了的狮子 (75) 。”八戒闻言，走近前就摸了一把。笑道：“这妖精真个是‘糟鼻子不吃酒——枉担其名 (76) ’了！”行者道：“既如此，收了去罢。若不是菩萨亲来，决不饶他性命。”那菩萨却念个咒，喝道：“畜生，还不皈正，更待何时！”那魔王才现了原身。菩萨放莲花罩定妖魔，坐在背上，踏祥光辞了行者。咦！\n径转五台山上去，宝莲座下听谈经。\n毕竟不知那唐僧师徒怎的出城，且听下回分解。\n第四十回　婴儿戏化禅心乱 猿马刀归木母空\n却说那孙大圣兄弟三人，按下云头，径至朝内。只见那君臣储后，几班儿拜接谢恩。行者将菩萨降魔收怪的那一节，陈诉与他君臣听了，一个个顶礼不尽。正都在贺喜之间，又听得黄门官来奏：“主公，外面又有四个和尚来也。”八戒慌了道：“哥哥，莫是妖精弄法，假捏文殊菩萨，哄了我等，却又变作和尚，来与我们斗智哩？”行者道：“岂有此理！”即命宣进来看。"}]}
{"conversation": [{"input": "", "output": "众文武传令，着他进来。行者看时，原来是那宝林寺僧人，捧着那冲天冠、碧玉带、赭黄袍、无忧履进得来也。行者大喜道：“来得好！来得好！”且教道人过来，摘下包巾，戴上冲天冠；脱了布衣，穿上赭黄袍；解了绦子，系上碧玉带；褪了僧鞋，登上无忧履；教太子拿出白玉珪来，与他执在手里，早请上殿称孤。正是，自古道：“朝廷不可一日无君。”那皇帝那里肯坐，哭啼啼，跪在阶心道：“我已死三年，今蒙师父救我回生，怎么又敢妄自称尊？请那一位师父为君，我情愿领妻子城外为民足矣。”那三藏那里肯受，一心只是要拜佛求经。又请行者，行者笑道：“不瞒列位说。老孙若肯要做皇帝，天下万国九州皇帝，都做遍了。只是我们做惯了和尚，是这般懒散。若做了皇帝，就要留头长发，黄昏不睡，五鼓不眠。听有边报，心神不安；见有灾荒，忧愁无奈。我们怎么弄得惯？你还做你的皇帝，我还做我的和尚，修功行去也。”那国王苦让不过，只得上了宝殿，南面称孤，大赦天下，封赠了宝林寺僧人回去。却才开东阁，筵宴唐僧。一壁厢传旨宣召丹青 (77) ，写下唐师徒四位喜容，供养在金銮殿上。\n那师徒们安了邦国，不肯久停，欲辞王驾投西。那皇帝与三宫妃后、太子、诸臣，将镇国的宝贝，金银缎帛，献与师父酬恩。那三藏分毫不受，只是倒换关文，催悟空等背马早行。那国王甚不过意，摆整朝銮驾请唐僧上坐，着两班文武引导，他与三宫妃后并太子一家儿，捧毂推轮，送出城廓，却才下龙辇，与众相别。国王道：“师父呵，到西天经回之日。是必还到寡人界内一顾。”三藏道：“弟子领命。”那皇帝阁泪汪汪，遂与众臣回去了。\n那唐僧一行四僧，上了羊肠大路，一心里专拜灵山。正值秋尽冬初时节，但见：\n霜凋红叶林林瘦，雨熟黄粱处处盈。\n日暖岭梅开晓色，风摇山竹动寒声。\n师徒们离了乌鸡国，夜住晓行，将半月有馀。忽又见一座高山，真个是摩天碍日。三藏马上心惊，急兜缰忙呼行者。行者道：“师父有何吩咐？”三藏道：“你看前面又有大山峻岭，须要仔细堤防，恐一时又有邪物来侵我也。”行者笑道：“只管走路，莫再多心，老孙自有防护。”那长老只得宽怀，加鞭策马奔至山岩，果然也十分险峻。但见得："}]}
{"conversation": [{"input": "", "output": "高不高，顶上接青霄；深不深，涧中如地府。山前常见骨都都白云，扢腾腾黑雾。红梅翠竹，绿柏青松。山后有千万丈挟魂灵台，台后有古古怪怪藏魔洞。洞中有叮叮当当滴水泉，泉下更有弯弯曲曲流水涧。又见那跳天搠地献果猿，丫丫叉叉带角鹿，呢呢痴痴看人獐。至晚巴山寻穴虎 (78) ，待晓翻波出水龙。登得洞门唿喇的响，惊得飞禽扑鲁的起，看那林中走兽鞠律律的行。见此一伙禽和兽，吓得人心扢磴磴惊。堂倒洞堂堂倒洞，洞当当倒洞当仙。青石染成千块玉，碧纱笼罩万堆烟。\n师徒们正当悚惧，又只见那山凹里有一朵红云，直冒到九霄空内，结聚了一团火气。行者大惊，走近前，把唐僧 着脚 (79) ，推下马来，叫：“兄弟们，不要走了，妖怪来矣。”慌得个八戒急掣钉钯，沙僧忙轮宝杖，把唐僧围护在当中。\n话分两头。却说红光里真是个妖精。他数年前闻得人讲：“东土唐僧往西天取经，乃是金蝉长老转生，十世修行的好人。有人吃他一块肉，延生长寿，与天地同休。”他朝朝在山间等候，不期今日到了。他在那半空里正然观看，只见三个徒弟，把唐僧围护在马上，各各准备。这精灵夸赞不尽道：“好和尚！我才看着一个白面胖和尚骑了马，真是那唐朝圣僧，却怎么被三个丑和尚护持住了？一个个伸拳敛袖，各执兵器，似乎要与人打的一般。噫！不知是那个有眼力的，想应认得我了。似此模样，莫想得那唐僧的肉吃。”沉吟半晌，以心问心的自家商量道：“若要倚势而擒，莫能得近；或者以善迷他，却到得手。但哄得他心迷惑，待我在善内生机，断然拿了。且下去戏他一戏。”好妖怪，即散红光，按云头落下。去那山坡里，摇身一变，变作七岁顽童，赤条条的身上无衣，将麻绳捆了手足，高吊在那松树梢头，口口声声只叫“救人！救人！”\n却说那孙大圣忽抬头再看处，只见那红云散尽，火气全无。便叫：“师父，请上马走路。”唐僧道：“你说妖怪来了，怎么又敢走路？”行者道：“我才然间，见一朵红云从地而起，到空中结做一团火气，断然是妖精。这一会红云散了，想是个过路的妖精，不敢伤人。我们去耶！”八戒笑道：“师兄说话最巧，妖精又有个甚么过路的？”行者道：“你那里知道。若是那山那洞的魔王设宴，邀请那诸山各洞之精赴会，却就有东南西北四路的精灵都来赴会。故此他只有心赴会，无意伤人。此乃过路之妖精也。”"}]}
{"conversation": [{"input": "", "output": "三藏闻言，也似信不信的，只得攀鞍在马，顺路奔山前进。正行时，只听得叫声：“救人！”长老大惊道：“徒弟呀，这半山中，是那里甚么人叫？”行者上前道：“师父只管走路，莫缠甚么‘人轿’、‘骡轿’、‘明轿’、‘睡轿’。这所在，就有轿，也没个人抬你。”唐僧道：“不是扛抬之轿，乃是叫唤之叫。”行者笑道：“我晓得，莫管闲事，且走路。”\n三藏依言，策马又进。行不上一里之遥，又听得叫声“救人！”长老道：“徒弟，这个叫声，不是鬼魅妖邪。若是鬼魅妖邪，但有出声，无有回声。你听他叫一声，又叫一声，想必是个有难之人。我们可去救他一救。”行者道：“师父，今日且把这慈悲心略收起收起，待过了此山，再发慈悲罢！这去处凶多吉少。你知道那倚草附木之说，是物可以成精。诸般还可，只有一般蟒蛇，但修得年远日深，成了精魅，善能知人小名儿。他若在草科里，或山凹中，叫人一声，人不答应还可；若答应一声，他就把人元神绰去，当夜跟来，断然伤人性命。且走，且走！古人云：‘脱得去，谢神明。’切不可听他。”\n长老只得依他，又加鞭催马而去。行者心中暗想：“这泼怪不知在那里，只管叫啊叫的，等我老孙送他一个‘卯酉星法’ (80) ，教他两不见面。”好大圣，叫沙和尚前来：“拢着马，慢慢走着，让老孙解解手。”你看他让唐僧先行几步，却念个咒语，使个移山缩地之法，把金箍棒往后一指，他师徒过此峰头，往前走了，却把那怪物撇下。他再拽开步，赶上唐僧，一路奔山。只见那三藏又听得那山背后叫声“救人！”长老道：“徒弟呀，那有难的人，大没缘法，不曾得遇着我们。我们走过他了，你听他在山后叫哩。”八戒道：“在便还在山前，只是如今风转了也。”行者道：“管他甚么转风不转风，且走路。”因此遂都无言语，恨不得一步 过此山，不题话下。\n却说那妖精在山坡里，连叫了三四声，更无人到。他心中思量道：“我等唐僧在此，望见他离不上三里，却怎么这半晌还不到？想是抄下路去了。”他抖一抖身躯，脱了绳索，又纵红光，上空再看。不觉孙大圣仰面回观，识得是妖怪，又把唐僧撮着脚推下马来道：“兄弟们，仔细！仔细！那妖精又来也！”慌得那八戒、沙僧各持兵刀，将唐僧又围护在中间。那精灵见了，在半空中称羡不已道：“好和尚！我才见那白面和尚坐在马上，却怎么又被他三人藏了？这一去见面方知。先把那有眼力的弄倒了，方才捉得唐僧。不然啊，徒费心机难获物，枉劳情兴总成空。”却又按下云头，恰似前番变化，高吊在松树山头等候。这番却不上半里之地。"}]}
{"conversation": [{"input": "", "output": "却说那孙大圣抬头再看，只见那红云又散，复请师父上马前行。三藏道：“你说妖精又来，如何又请走路？”行者道：“这还是个过路的妖精，不敢惹我们。”长老又怀怒道：“这个泼猴，十分弄我！正当有妖魔处，却说无事，似这般清平之所，却又恐吓我，不时的嚷道有甚妖精，虚多实少。不管轻重，将我 着脚，摔下马来，如今却解说甚么过路的妖精。假若跌伤了我，却也过意不去！这等，这等！……”行者道：“师父莫怪。若是跌伤了你的手足，却还好医治；若是被妖精捞了去，却何处跟寻？”三藏大怒，哏哏的，要念《紧箍儿咒》，却是沙僧苦劝，只得上马又行。\n还未曾坐得稳，只听又叫：“师父救人呵！”长老抬头看时，原来是个小孩童，赤条条的，吊在那树上，兜住缰便骂行者道：“这泼猴多大惫 ！全无有一些儿善良之意，心心只是要撒泼行凶哩！我那般说叫唤的是个人声，他就千言万语只嚷是妖怪。你看那树上吊的不是个人么？”大圣见师父怪下来了，却又觌面看见模样，一则做不得手脚，二来又怕念《紧箍儿咒》，低着头再也不敢回言。让唐僧到了树下。那长老将鞭梢指着问道：“你是那家孩儿？因有甚事，吊在此间？说与我，好救你。”噫！分明他是个精灵，变化得这等，那师父却是个肉眼凡胎，不能相识。\n那妖魔见他下问，越弄虚头，眼中噙泪叫道：“师父呀，山西去有一条枯松涧，涧那边有一庄村，我是那里人家。我祖公公姓红，只因广积金银，家私巨万，混名唤做红百万。年老归世已久，家产遗与我父。近来人事奢侈，家私渐废，改名唤做红十万，专一结交四路豪杰，将金银借放，希图利息。怎知那无籍之人，设骗了去呵，本利无归。我父发了洪誓，分文不借。那借金银人身贫无计，结成凶党，明火执杖，白日杀上我门，将我财帛尽情劫掳，把我父亲杀了；见我母亲有些颜色，拐将去做甚么压寨夫人。那时节，我母亲舍不得我，把我抱在怀里，哭哀哀，战兢兢，跟随贼寇。不期到此山中，又要杀我，多亏我母亲哀告，免教我刀下身亡，却将绳子吊我在树上，只教冻饿而死。那些贼将我母亲不知掠往那里去了。我在此已吊三日三夜，更没一个人来行走。不知那世里修积，今生得遇老师父。若肯舍大慈悲，救我一命回家，就典身卖命，也酬谢师恩。致使黄沙盖面，更不敢忘也。”"}]}
{"conversation": [{"input": "", "output": "三藏闻言，认了真实，就教八戒解放绳索，救他下来。那呆子也不识人，便要上前动手。行者在旁，忍不住喝了一声道：“那泼物！有认得你的在这里哩。莫要只管架空捣鬼，说谎哄人！你既家私被劫，父被贼伤，母被人掳，救你去交与谁人？你将何物与我作谢？这谎脱节了耶！”那怪闻言，心中害怕，就知大圣是个能人，暗将他放在心上，却又战战兢兢，滴泪而言曰：“师父，虽然我父母空亡，家财尽绝，还有些田产未动，亲戚皆存。”行者道：“你有甚么亲戚？”妖怪道：“我外公家在山南，姑娘住居岭北。涧头李四，是我姨夫，林内红三，是我族伯。还有堂叔、堂兄都住在本庄左右。老师父若肯救我，到了庄上，见了诸亲，将老师父拯救之恩，一一对众言说，典卖些田产，重重酬谢也。”\n八戒听说，扛住行者道 (81) ：“哥哥，这等一个小孩子家，你只管盘诘他怎的？他说得是，强盗只打劫他些浮财，莫成连房屋田产也劫得去？若与他亲戚们说了，我们纵有广大食肠，也吃不了他十亩田价。救他下来罢。”呆子只是想着吃食，那里管甚么好歹，使戒刀挑断绳索，放下怪来。那怪对唐僧马下，泪汪汪只情磕头。长老心慈，便叫：“孩儿，你上马来，我带你去。”那怪道：“师父呵，我手脚都吊麻了，腰胯疼痛，一则是乡下人家，不惯骑马。”唐僧叫八戒驮着，那妖怪抹了一眼道：“师父，我的皮肤都冻熟了，不敢要这位师父驮。他的嘴长耳大，脑后鬃硬，搠得我慌。”唐僧道：“教沙和尚驮着。”那怪也抹了一眼道：“师父，那些贼来打劫我家时，一个个都搽了花脸，带假胡子，拿刀弄杖的。我被他唬怕了，见这位晦气脸的师父，一发没了魂了，也不敢要他驮。”唐僧教孙行者驮着。行者呵呵笑道：“我驮！我驮！”\n那怪物暗自欢喜。顺顺当当的要行者驮他。行者把他扯在路旁边，试了一试，只好有三斤十来两重。行者笑道：“你这个泼怪物，今日该死了，怎么在老孙面前捣鬼？我认得你是个‘那话儿’呵。”妖怪道：“师父，我是好人家儿女，不幸遭此大难，我怎么是个甚么‘那话儿’？”行者道：“你既是好人家儿女，怎么这等骨头轻？”妖怪道：“我骨格儿小。”行者道：“你今年几岁了？”那怪道：“我七岁了。”行者笑道：“一岁长一斤，也该七斤。你怎么不满四斤重么？”那怪道：“我小时失乳。”行者说：“也罢，我驮着你，若要尿尿把把 (82) ，须和我说。”三藏才与八戒、沙僧前走，行者背着孩儿随后，一行径投西去。有诗为证。诗曰：\n道德高隆魔障高，禅机本静静生妖。\n心君正直行中道，木母痴顽 外 (83) 。"}]}
{"conversation": [{"input": "", "output": "道德高隆魔障高，禅机本静静生妖。\n心君正直行中道，木母痴顽 外 (83) 。\n意马不言怀爱欲，黄婆无语自忧焦。\n客邪得志空欢喜，毕竟还从正处消。\n孙大圣驮着妖魔，心中埋怨唐僧，不知艰苦，“行此险峻山场，空身也难走，却教老孙驮人。这厮莫说他是妖怪，就是好人，他没了父母，不知将他驮与何人，倒不如掼杀他罢。”那怪物却早知觉了。便就使个神通，往四下里吸了四口气，吹在行者背上，便觉重有千斤。行者笑道：“我儿呵，你弄重身法压我老爷哩！”那怪闻言，恐怕大圣伤他，却就解尸出了元神 (84) ，跳将起去，伫立在九霄空里。这行者背上越重了，猴王发怒，抓过他来，往那路旁边赖石头上滑辣的一掼，将尸骸掼得像个肉饼一般。还恐他又无礼，索性将四肢扯下，丢在路两边，俱粉碎了。\n那物在空中明明看着，忍不住心头火起道：“这猴和尚，十分惫 ！就作我是个妖魔，要害你师父，却还不曾见怎么下手哩，你怎么就把我这等伤损！早是我有算计，出神走了。不然，是无故伤生也。若不趁此时拿了唐僧，再让一番，越教他停留长智。”好怪物，就在半空里弄了一阵旋风，呼的一声响亮，走石扬沙，诚然凶狠。好风：\n淘淘怒卷水云腥，黑气腾腾闭日明。\n岭树连根通拔尽，野梅带干悉皆平。\n黄沙迷目人难走，怪石伤残路怎平。\n滚滚团团平地暗，遍山禽兽发哮声。\n刮得那三藏马上难存，八戒不敢仰视，沙僧低头掩面。孙大圣情知是怪物弄风，急纵步来赶时，那怪已骋风头，将唐僧摄去了，无踪无影，不知摄向何方，无处跟寻。\n一时间，风声暂息，日色光明。行者上前观看，只见白龙马，战兢兢发喊声嘶，行李担丢在路下，八戒伏于崖下呻吟，沙僧蹲在坡前叫唤。行者喊：“八戒！”那呆子听见是行者的声音，却抬头看时，狂风已静。爬起来扯住行者道：“哥哥，好大风啊！”沙僧却也上前道：“哥哥，这是一阵旋风。”又问：“师父在那里？”八戒道：“风来得紧，我们都藏头遮眼，各自躲风，师父也伏在马上的。”行者道：“如今却往那里去了？”沙僧道：“是个灯草做的，想被一风卷去也。”"}]}
{"conversation": [{"input": "", "output": "行者道：“兄弟们，我等自此就该散了！”八戒道：“正是，趁早散了，各寻头路，多少是好。那西天路无穷无尽，几时能到得！”沙僧闻言，打了一个失惊，浑身麻木道：“师兄，你都说的是那里话。我等因为前生有罪，感蒙观世音菩萨劝化，与我们摩顶受戒，改换法名，皈依佛果，情愿保护唐僧上西方拜佛求经，将功折罪。今日到此，一旦俱休，说出这等各寻头路的话来，可不违了菩萨的善果，坏了自己的德行，惹人耻笑，说我们有始无终也！”行者道：“兄弟，你说的也是。奈何师父不听人说。我老孙火眼金睛，认得好歹。才然这风，是那树上吊的孩儿弄的。我认得他是个妖精，你们不识，那师父也不识，认作是好人家儿女，教我驮着他走。是老孙算计要摆布他，他就弄个重身法压我。是我把他掼得粉碎，他想是又使解尸之法，弄阵旋风，把我师父摄去也。因此上怪他每每不听我说，故我意懒心灰，说各人散了。既是贤弟有此诚意，教老孙进退两难。八戒，你端的要怎的处？”八戒道：“我才自失口乱说了几句，其实也不该散。哥哥，没及奈何，还信沙弟之言，去寻那妖怪救师父去。”行者却回嗔作喜道：“兄弟们，还要来结同心，收拾了行李、马匹，上山找寻怪物，搭救师父去。”\n三个人附葛扳藤，寻坡转涧，行经有五七十里，却也没个音信。那山上飞禽走兽全无，老柏乔松常见。孙大圣着实心焦，将身一纵，跳上那巅崄峰头，喝一声叫“变！”变作三头六臂，似那大闹天宫的本像。将金箍棒幌一幌，变作三根金箍棒，劈哩扑辣的，往东打一路，往西打一路，两边不住的乱打。八戒见了道：“沙和尚，不好了。师兄是寻不着师父，恼出气心风来了。”"}]}
{"conversation": [{"input": "", "output": "那行者打了一会，打出一伙穷神来。都披一片，挂一片，裩无裆，裤无口的，跪在山前，叫：“大圣，山神、土地来见。”行者道：“怎么就有许多山神、土地？”众神叩头道：“上告大圣。此山唤做‘六百里钻头号山’。我等是十里一山神，十里一土地，共该三十名山神，三十名土地。昨日已此闻大圣来了，只因一时会不齐，故此接迟，致令大圣发怒，万望恕罪。”行者道：“我且饶你罪名。我问你，这山上有多少妖精？”众神道：“爷爷呀，只有得一个妖精，把我们头也摩光了。弄得我们少香没纸，血食全无，一个个衣不充身，食不充口，还吃得有多少妖精哩！”行者道：“这妖精在山前住，是山后住？”众神道：“他也不在山前山后。这山中有一条涧，叫做枯松涧，涧边有一座洞，叫做火云洞。那洞里有一个魔王，神通广大，常常的把我们山神、土地拿了去，烧火顶门，黑夜与他提铃喝号。小妖儿又讨甚么常例钱。”行者道：“汝等乃是阴鬼之仙，有何钱钞？”众神道：“正是没钱与他，只得捉几个山獐、野鹿，早晚间打点群精。若是没物相送，就要来拆庙宇，剥衣裳，搅得我等不得安生！万望大圣与我等剿除此怪，拯救山上生灵。”行者道：“你等既受他节制，常在他洞下，可知他是那里妖精，叫做甚么名字？”众神道：“说起他来，或者大圣也知道。他是牛魔王的儿子，罗刹女养的。他曾在火焰山修行了三百年，炼成‘三昧真火’，却也神通广大。牛魔王使他来镇守号山，乳名叫做红孩儿，号叫做圣婴大王。”"}]}
{"conversation": [{"input": "", "output": "行者闻言，满心欢喜。喝退了土地、山神，却现了本像，跳下峰头，对八戒、沙僧道：“兄弟们放心，再不须思念，师父决不伤生。妖精与老孙有亲。”八戒笑道：“哥哥，莫要说谎。你在东胜神洲，他这里是西牛贺洲，路程遥远，隔着万水千山，海洋也有两道，怎的与你有亲？”行者道：“刚才这伙人都是本境土地、山神。我问他妖怪的原因，他道是牛魔王的儿子，罗刹女养的，名字唤做红孩儿，号圣婴大王。想我老孙五百年前大闹天宫时，遍游天下名山，寻访大地豪杰。那牛魔王曾与老孙结七弟兄，一般五六个魔王，止有老孙生得小巧，故此把牛魔王称为大哥。这妖精是牛魔王的儿子，我与他父亲相识，若论将起来，还是他老叔哩。他怎敢害我师父？我们趁早去来。”沙和尚笑道：“哥呀，常言道‘三年不上门，当亲也不亲’哩。你与他相别五六百年，又不曾往还杯酒，又没有个节礼相邀，他那里与你认甚么亲耶？”行者道：“你怎么这等量人？常言道：‘一叶浮萍归大海，为人何处不相逢。’纵然他不认亲，好道也不伤我师父。不望他相留酒席，必定也还我个囫囵唐僧。”三兄弟各办虔心，牵着白马，马上驮着行李，找大路一直前进。\n无分昼夜，行了百十里远近，忽见一松林，林中有一条曲涧，涧下有碧澄澄的活水飞流，那涧梢头有一座石板桥，通着那厢洞府。行者道：“兄弟，你看那壁厢有石崖磷磷，想必是妖精住处了。我等从众商议：那个管看守行李、马匹，那个肯跟我过去降妖。”八戒道：“哥哥，老猪没甚坐性，我随你去罢。”行者道：“好！好！”教沙僧：“将马匹、行李俱潜在树林深处，小心守护，待我两个上门去寻师父耶。”那沙僧依命，八戒相随，与行者各持兵器前来。正是：\n未炼婴儿邪火胜，心猿木母共扶持。\n毕竟不知这一去吉凶何如，且听下回分解。\n--------------------\n(1) 　自从益智——这是一首俳体诗，用药名镶嵌在诗句之中。益智、王不留行、三棱子、马兜铃、荆芥、茯苓、防己、竹沥、茴香，都是中药名。\n(2) 　十里长亭——这也是一首俳体诗，是“嵌字格”，这首诗是将一到十的十个数字嵌在诗句中。\n(3) 　梵王宫——梵王，佛教的“大梵天王”。梵王宫，是大梵天王的宫殿，在色界初禅之梵辅天中。初禅天是色界四禅的最初层，大梵天王是初禅天之王。不过，后来人们也用“梵王宫”泛称佛寺。\n(4) 　骨突——骨节。\n(5) 　崚嶒(léngcéng)——原来形容山势不平，这里形容手掌粗糙不平。\n(6) 　羁迟——耽搁。"}]}
{"conversation": [{"input": "", "output": "(6) 　羁迟——耽搁。\n(7) 　达摩衣——达摩即菩提达摩，天竺高僧，于南朝梁时到中国，后来到少林寺面壁九年。禅宗尊为初祖。详注已见前。达摩衣即僧衣。\n(8) 　达公鞋——达公，即达摩。达公鞋即僧鞋。\n(9) 　向年、行脚僧——向年，前些年。行脚僧，云游四海，求师问禅的僧人。\n(10) 　没脊骨——没志气、没节操。\n(11) 　捣叉子——找岔子，寻衅闹事。\n(12) 　折作——“折”是多义字，这里的意思是折损。说生得丑是因为说大话，折损了福分，才会这样丑的。\n(13) 　样棍——这是悟空调皮的地方，他要试打一下，打出个样子来给和尚们瞧瞧。\n(14) 　獐智——模样，架势。\n(15) 　皓魄——指洁白的明月。宋·朱淑真《中秋玩月》诗：“清辉千里共，皓魄十分圆。”\n(16) 　冰鉴、银盘——鉴，镜子。冰鉴与银盘都指月亮。\n(17) 　霜饼、冰轮——两词对偶，也都指月亮。宋·陆游《月夜》诗：“炯炯冰轮升，澹澹玉宇碧。”\n(18) 　惊秋鬓——月亮照到汉地的一家园苑，主人对镜，发现自己头发花白而感叹。\n(19) 　庾亮有诗传晋史——庾亮，晋代人，曾任征西大将军、江州刺史，镇守武昌，是晋代名将，人称庾江州。他在武昌时，与诸佐吏共登南楼赏景谈咏，表现他不拘礼节的豪兴，历来为人称颂。其事见于《晋书·庾亮传》：“亮在武昌，诸佐吏殷浩之徒，乘秋夜往共登南楼。俄而不觉亮至，诸人将起避之。亮徐曰：‘诸君少住，老子于此处兴复不浅。’便据胡床与浩等谈咏竟坐。其坦率行己，多此类也。”\n(20) 　袁宏不寐泛江舡——晋代文学家袁宏，年轻时孤贫但有才。以运租为业，却不忘吟诗作文。有一夜，他在船上吟咏，声音清亮，辞藻华丽，恰巧被镇守牛渚的谢尚听见，很欣赏，邀请他过船，一起谈论。从此他声名渐起。事见《晋书·文苑传·袁宏》：“袁宏字彦伯……宏有逸才，文章绝美，曾为咏史诗，是其风情所寄。少孤贫，以运租自业。谢尚时镇牛渚，秋夜乘月，率尔与左右微服泛江。会宏在舫中讽咏，声既清会，辞又藻拔，遂驻听久之，遣问焉。答云：‘是袁临汝郎诵诗。’即其咏史之作也。尚倾率有胜致，即迎升舟，与之谭论，申旦不寐。自此名誉日茂。”"}]}
{"conversation": [{"input": "", "output": "(21) 　先天法象之规绳——先天，这里的意思是宇宙。法象，宇宙间的一切现象。规绳，变化的规则与准绳。悟空见师父吟诗感怀，怀念故园，就开导他说，月亮的盈亏是宇宙按照一定的规则运行的结果。下面就解释月亮如何有“晦”、有“望”，并劝导他说，只要温养二八，等到九九功成就能见佛祖，回故里。\n(22) 　晦朔——晦，农历每月最后一天；朔，农历每月的第一天，即初一。\n(23) 　望——农历每月十五日，月圆的那一天。\n(24) 　温养二八——二八，佛教语。二八一十六，即佛教所说的“十六观”。《观无量寿经》说，韦提希夫人请佛世尊说修行之法，佛说修行有十六种“观门”第一日想观、第二水想观、第三地想观……第十四上辈上生观、第十五中辈中生观、第十六下辈下生观。这十六观门，在此不细说。这里的意思是悟空劝唐僧不要伤感，不要想故里，只要遵照佛祖的话，好好修生养性，自然会见到佛祖，取到真经。\n(25) 　九九成功——九九八十一，佛教有“八十一品思惑”之说。认为修行的佛教徒见“惑”者，要顿断之；思“惑”者，要渐断之。佛教将“惑”分为“九地九品”，即八十一品。断尽八十一品思惑，就能修得阿罗汉真身。这里也是悟空劝唐僧的话：只要好好修行就能成功。\n(26) 　“前弦之后”诗——这首诗原是宋代张伯端所作的七言绝句。\n(27) 　水火——即阴阳。道经中说，水，阴也；火，阳也。沙僧说月亮：弦前属阳，弦后属阴，因此“水火相搀各有缘”，月有圆缺是自然之理。这是沙僧劝唐僧的话。\n(28) 　三涂——佛教语，即火涂(地狱道)、血涂(畜生道)、刀涂(饿鬼道)。\n(29) 　银缸——即银釭，银色的灯盏或烛台。\n(30) 　一阵家猛一阵家纯——一会儿风很猛，一会儿又是清纯的和风。\n(31) 　舍眼——抬眼，睁眼。\n(32) 　东岳长生帝——道教神仙。中国古代对境内的五座大山尊称为“五岳”，即东岳泰山、南岳衡山，西岳华山、中岳嵩山、北岳恒山。道教将这五山神化，每一山岳都有一位“岳神”。而东岳又被称为五岳之首。民间称东岳神为“东岳大帝”。而各朝代的统治者对东岳神都有封号。唐玄宗封为“天齐王”，宋真宗时加封为“天齐仁圣帝”，元世祖时封为“东岳天齐大生仁皇帝”。东岳神执掌人间赏罚与生死大事。\n(33) 　文昌开化君——道教神仙。相传是古代学问、文章、科举的守护神。又称为“梓潼帝君”。元仁宗时封为“辅元开化文昌司禄宏仁帝君。”"}]}
{"conversation": [{"input": "", "output": "(34) 　结草衔环——结草的故事出自《左传》。据《左传·宣公十五年》记载，魏武子有宠妾，武子病时对魏颗说，如有不测，将她改嫁。等到病重时又改口说，将她殉葬。魏武子死后，魏颗将此妾改嫁，并说：“疾病则乱，吾从其治也。”就是说人在病危时，头脑昏乱，所以要尊重他清醒时说的话。后来魏颗在对秦的一次战争中，见一老人结草将秦将杜回绊倒，因而取得战争胜利。夜晚，魏颗梦见这一老人，对他说，自己是武子宠妾的父亲，是来报恩的。衔环的故事出自《齐谐记》，是说后汉杨震之父杨宝，九岁时救过一只受伤的黄雀，将它放在一只巾箱中饲养。等黄雀伤好后把它放飞。那晚，梦见一个黄衣童子向他拜谢，并赠白玉环四枚。原来黄雀是西王母的使者。\n(35) 　画虎刻鹜——这一典故很有名，出自《后汉书·马援列传》。马援写信给他的侄子说，龙伯高敦厚周慎，口无择言，谦约节俭，廉公有威。我爱他，敬重他，希望你们学他。杜季良豪侠好义，忧人之忧，乐人之乐，虽然我也爱他，敬重他，但是我不希望你们学他。为什么呢？因为“学伯高不得，犹为谨 之士，所谓刻鹄不成尚类鹜者也。效季良不得，陷为天下轻薄子，所谓画虎不成反类犬也。”这里，唐僧用这个典故说自己虽然想做好事，但是不能轻动干戈，不然，反而会把事情弄得不伦不类。\n(36) 　金厢白玉珪——黄金镶的白玉珪。珪，帝王祭祀，朝聘所用的礼器。\n(37) 　务脚——即焐脚，为人暖脚。\n(38) 　扶桑日——据《山海经》说，在汤谷(《淮南子》说是“旸谷”)这个地方，有扶桑树，十日出其下，所以人们把日称作“扶桑日”。《山海经·海外东经》：“汤谷上有扶桑，十日所浴。”又，《十洲记》却说扶桑在东海之东。旧题东方朔《十洲记》：“扶桑在东海之东岸，岸直。陆行登岸一万里，东复有碧海，海广狭浩汗与东海等。水既不咸苦，正作碧色，甘香味美。扶桑在碧海之中。地方万里，上有大帝宫，太真东王父所治处。”东王即日神。又，《淮南子·天文》：“日出于旸谷，浴于咸池，拂于扶桑，是谓晨明。”\n(39) 　因过道院两句诗——这是唐代李涉《题鹤林寺僧舍》诗的后两句，字词略有变化。\n(40) 　半朝銮驾——古代皇帝出巡时摆列的仪仗叫“銮驾”，太子出巡用其一半仪仗，所以称为“半朝銮驾”。\n(41) 　 (bá)呀 的——形容身材矮小的人行动的样子。\n(42) 　有龟作卜——古代人灼龟甲来占卜吉凶。"}]}
{"conversation": [{"input": "", "output": "(42) 　有龟作卜——古代人灼龟甲来占卜吉凶。\n(43) 　有蓍(shī)作筮(shì)——蓍，蓍草，多年生植物，一本多茎，可以入药。古人用蓍草的茎占卜。筮，用蓍草占卜吉凶或卜问疑难的事情。\n(44) 　年孺——年幼。孺，幼小，幼儿。\n(45) 　婴儿——这里指太子。\n(46) 　金木——即金公、木母，指孙悟空和猪八戒。\n(47) 　羑(yǒu)里——地名，据《史记》记载，这是殷朝纣王囚禁周文王姬昌的地方，故址在河南汤阴北。这里比喻监禁的地方。\n(48) 　捻就了筋——弄断了筋，使动物不能动弹。\n(49) 　骨榇——尸骨。\n(50) 　打掕挣——困倦的人站立不稳的样子。\n(51) 　帮寸——即帮衬，指帮忙。\n(52) 　里罗城墙——罗城，城外的大城。里罗城是内城外的大城墙。\n(53) 　 (chá)——踏。\n(54) 　垓垓——荒草丛生的样子。\n(55) 　天生体性空——说芭蕉生来空心。宋代诗人苏辙《咏芭蕉》诗：“芭蕉移种未多时，濯濯芳茎已数围。毕竟空心何所有？欹倾大叶不胜肥。萧骚暮雨鸣山乐，狼藉秋霜脱蔽衣。堂上幽人观玩久，逢人指示此身非。”\n(56) 　枝枝抽片纸——芭蕉叶肥大，古人在芭蕉叶上写字，好像纸一样，因此说芭蕉枝上“抽片纸”。\n(57) 　元丁力——丁，强庄的意思，《史记·律书》：“丁者，言万物之丁壮也。”元丁力的意思是万物原本具有的强大生长的力量，与下一句的“造化工”意思差不多。\n(58) 　缄书成妙用——芭蕉叶能写字，诗人想象叶片也可以作信笺。钱翊诗：“一缄书札成何事，先被东风暗拆开。”这是说如果用芭蕉叶作信笺，那么被东风一吹，叶子散开，就像把书信拆开了。\n(59) 　缄书、挥洒——芭蕉叶宽大，有的古人用来写字。《书法苑·怀素传》说，怀素贫而无纸，种芭蕉万余株，在芭蕉叶上练字。又，唐代韦应物《闲居寄诸弟诗》：“尽日高斋无一事，芭蕉叶上独题诗。”这里是赞美芭蕉的诗，因此说芭蕉叶可以写信、练字、写诗。\n(60) 　宁得似——意思是乃得似。是说芭蕉叶好像凤的羽毛。\n(61) 　瀼瀼(ráng)——水气很重的样子。\n(62) 　烧埋钱——古时给烧埋尸体的人的报酬，叫“烧埋钱”。\n(63) 　一头水——比喻人没有主见，像水似的，哪里低就向哪里流。\n(64) 　没搭撒——无聊，没意思。\n(65) 　捘(zùn)——用手指按弄。\n(66) 　缠帐——纠缠不清。"}]}
{"conversation": [{"input": "", "output": "(65) 　捘(zùn)——用手指按弄。\n(66) 　缠帐——纠缠不清。\n(67) 　顶瓜皮——头顶上的皮。点出猴头特点。\n(68) 　搀开大步——搀是多义字，这里的意思是抢先、赶先。因为悟空与众僧人说话，落在后面了，就要追赶师父，抢在头里。\n(69) 　杌樗(wùchū)——杌，树木没有枝丫。樗，落叶乔木，即臭椿树，因材质粗硬，往往被比喻为无用之材。《庄子·逍遥游》：“惠子曰：‘吾有大树，人谓之樗。其大本臃肿而不中绳墨，其小枝卷曲而不中规矩。立之涂而匠者不顾。’”杌樗，光秃秃的臭椿树，更是无用，比喻不成材。这里，婴儿还是指太子。\n(70) 　珍珠帘——珍珠穿成的帘子。晋代·葛洪《西京杂记》卷二：“昭阳殿织珠为帘，风至则鸣，如珩珮之声。”又，晋代·王嘉《拾遗记》卷九：“石虎于太极殿前起楼，高四十丈，结珠为帘，垂五色玉佩，风至铿锵和鸣清雅。”又，唐代·杜牧诗《赠别》：“娉娉袅袅十三余，豆蔻梢头二月初。春风十里扬州路，卷上珠帘总不如。”珠帘常比喻华丽的宫殿或居室。而杜牧的诗则写扬州城的繁华。在这里，与孔雀屏(绘有孔雀的屏风)一起，形容城市的富庶繁盛。\n(71) 　撒村——撒野，粗野无礼。\n(72) 　倒悬——头下脚上悬挂起来。常常比喻人民的疾苦。\n(73) 　切手——毒手，绝招。\n(74) 　炼砂——即炼丹。\n(75) 　骟(shàn)——阉割。\n(76) 　糟鼻子句——这是一句歇后语。歇后语一般由两部分组成，前一部分是比喻，后一部分是解释。用时可只用前一部分，人们也能会意；当然也可用全。这一句的意思是生了一个酒糟鼻子却不会喝酒，被人误会，空担了虚名。\n(77) 　丹青——丹与青原本是两种颜色或两种颜料，后来代指图画。这里则指丹青手，即宫中画院的画师。\n(78) 　巴山——这里的巴山，意思是攀登山崖，与第二十三回的“巴山”意思不一样。巴是多义字。\n(79) 　 (chōu)着——搀扶着。\n(80) 　卯酉星法——卯时日出，酉时日落，这两个时辰正好在一天的两头。星法，星相术士的法术。这里的意思是用法术，使人两头见不着面。\n(81) 　扛——顶撞的意思。\n(82) 　把把——粪便。\n(83) 　 (xǐ)外 ——躧，踩或踏的意思。趫，同翘。意思是踩着往外翘，向着别人。\n(84) 　解尸——又称尸解。精魂离开身体，只剩一个躯壳。这是一种法术。"}]}
{"conversation": [{"input": "", "output": "面字卷之九\n第四十一回　心猿遭火败 木母被魔擒\n善恶一时忘念，荣枯都不关心。晦明隐现任浮沉，随分饥餐渴饮。 神静湛然常寂，昏冥便有魔侵。五行蹭蹬破禅林，风动必然寒凛。\n却说那孙大圣引八戒别了沙僧，跳过枯松涧，径来到那怪石崖前。果见有一座洞府，真个也景致非凡。但见：\n回銮古道幽还静，风月也听玄鹤弄。\n白云透出满川光，流水过桥仙意兴。\n猿啸鸟啼花木奇，藤萝石蹬芝兰胜。\n苍摇崖壑散烟霞，翠染松篁招彩凤。\n远列巅峰似插屏，山朝涧绕真仙洞。\n昆仑地脉发来龙，有分有缘方受用。\n将近行到门前，见有一座石碣，上镌八个大字，乃是“号山枯松涧火云洞”。那壁厢一群小妖，在那里轮枪舞剑的，跳风顽耍 (1) 。孙大圣厉声高叫道：“那小的们，趁早去报与洞主知道，教他送出我唐僧师父来，免你这一洞精灵的性命！牙迸半个‘不’字，我就掀翻了你的山场， 平了你的洞府！”那些小妖，闻得此言，慌忙急转身各归洞里，关了两扇石门，到里边来报：“大王，祸事了！”\n却说那怪自把三藏拿到洞中，选剥了衣服，四马攒蹄捆在后院里，着小妖打干净水刷洗，要上笼蒸吃哩。急听得报声祸事，且不刷洗，便来前庭上问：“有何祸事？”小妖道：“有个毛脸雷公嘴的和尚，带一个长嘴大耳的和尚，在门前要甚么唐僧师父哩。但若牙迸半个‘不’字，就要掀翻山场， 平洞府。”魔王微微冷笑道：“这是孙行者与猪八戒，他却也会寻哩。我拿他师父，自半山中到此，有百五十里，却怎么就寻上门来？”教：“小的们，把管车的，推出车去！”那一班几个小妖，推出五辆小车儿来，开了前门。八戒望见道：“哥哥，这妖精想是怕我们，推出车子，往那厢搬哩。”行者道：“不是，且看他放在那里。”只见那小妖将车子按金、木、水、火、土安下，着五个看着，五个进去通报。那魔王问：“停当了？”答应：“停当了。”教：“取过枪来。”有那一伙管兵器的小妖，着两个抬出一杆丈八长的火尖枪，递与妖王。妖王轮枪拽步，也无甚么盔甲，只是腰间束一条锦绣战裙，赤着脚，走出门前。行者与八戒抬头观看，但见那怪物：\n面如傅粉三分白，唇若涂朱一表才。\n鬓挽青云欺靛染，眉分新月似刀裁。\n战裙巧绣盘龙凤，形比哪吒更富胎 (2) 。\n双手绰枪威凛冽，祥光护体出门来。\n哏声响若春雷吼，暴眼明如掣电乖。\n要识此魔真姓氏，名扬千古唤红孩。"}]}
{"conversation": [{"input": "", "output": "哏声响若春雷吼，暴眼明如掣电乖。\n要识此魔真姓氏，名扬千古唤红孩。\n那红孩儿怪，出得门来高呼道：“是甚么人在我这里吆喝！”行者近前笑道：“我贤侄，莫弄虚头。你今早在山路旁，高吊在松树梢头，是那般一个瘦怯怯的黄病孩儿，哄了我师父。我倒好意驮着你，你就弄风儿把我师父摄将来。你如今又弄这个样子，我岂不认得你？趁早送出我师父，不要白了面皮 (3) ，失了亲情；恐你令尊知道，怪我老孙以长欺幼，不像模样。”那怪闻言，心中大怒，咄的一声喝道：“那泼猴头！我与你有甚亲情？你在这里满口胡柴 (4) ，绰甚声经儿，那个是你贤侄？”行者道：“哥哥，是你也不晓得。当年我与你令尊做弟兄时，你还不知在那里哩。”那怪道：“这猴子一发胡说！你是那里人，我是那里人，怎么得与我父亲做兄弟？”行者道：“你是不知。我乃五百年前大闹天宫的齐天大圣孙悟空是也。我当初未闹天宫时，遍游海角天涯，四大部洲，无方不到，那时节专慕豪杰。你令尊叫做牛魔王，称为平天大圣，与我老孙结为七弟兄，让他做了大哥；还有个蛟魔王，称为复海大圣，做了二哥；又有个大鹏魔王，称为混天大圣，做了三哥；又有个狮 王，称为移山大圣，做了四哥；又有个猕猴王，称为通风大圣，做了五哥；又有个 狨王，称为驱神大圣，做了六哥；惟有老孙身小，称为齐天大圣，排行第七。我老弟兄们，那时节耍子时，还不曾生你哩！”\n那怪物闻言，那里肯信，举起火尖枪就刺。行者正是那会家不忙，又使了一个身法，闪过枪头，轮起铁棒骂道：“你这小畜生，不识高低！看棍！”那妖精也使身法，让过铁棒道：“泼猢狲，不达时务！看枪！”他两个也不论亲情，一齐变脸，各使神通，跳在云端里，好杀：\n行者名声大，魔王手段强。一个横举金箍棒，一个直挺火尖枪。吐雾遮三界，喷云照四方。一天杀气凶声吼，日月星辰不见光。语言无逊让，情意两乖张。那一个欺心失礼义，这一个变脸没纲常。棒架威风长，枪来野性狂。一个是混元真大圣，一个是正果善财郎。二人努力争强胜，只为唐僧拜法王。\n那妖魔与孙大圣战经二十合，不分胜败。猪八戒在旁边看得明白：妖精虽不败阵，却只是遮拦隔架，全无攻杀之能；行者纵不赢他，棒法精强，来往只在那妖精头上，不离了左右。八戒暗想道：“不好啊，行者溜撒，一时间丢个破绽，哄那妖魔钻进来，一铁棒打倒，就没了我的功劳。”你看他抖擞精神，举着九齿钯，在空里，望妖精劈头就筑。那怪见了心惊，急拖枪败下阵来。行者喝教八戒：“赶上！赶上！”"}]}
{"conversation": [{"input": "", "output": "二人赶到他洞门前，只见妖精一只手举着火尖枪，站在那中间一辆小车儿上，一只手捏着拳头，往自家鼻子上捶了两拳。八戒笑道：“这厮放赖不羞！你好道捶破鼻子，淌出些血来，搽红了脸，往那里告我们去耶？”那妖魔捶了两拳，念个咒语，口里喷出火来，鼻子里浓烟迸出，闸闸眼火焰齐生 (5) 。那五辆车子上，火光涌出。连喷了几口，只见那红焰焰大火烧空，把一座火云洞，被那烟火迷漫，真个是熯天炽地。八戒慌了道：“哥哥，不停当！这一钻在火里，莫想得活。把老猪弄做个烧熟的，加上香料，尽他受用哩！快走，快走！”说声走，他也不顾行者，跑过涧去了。\n这行者神通广大，捏着避火诀，撞入火中，寻那妖怪。那妖怪见行者来，又吐上几口，那火比前更胜。好火：\n炎炎烈烈盈空燎，赫赫威威遍地红。却似火轮飞上下，犹如炭屑舞西东。这火不是燧人钻木 (6) ，又不是老子炮丹 (7) ，非天火，非野火，乃是妖魔修炼成真三昧火 (8) 。五辆车儿合五行，五行生化火煎成。肝木能生心火旺，心火致令脾土平。脾土生金金化水，水能生木彻通灵。生生化化皆因火，火遍长空万物荣。妖邪久悟呼三昧，永镇西方第一名。\n行者被他烟火飞腾，不能寻怪，看不见他洞门前路径，抽身跳出火中。那妖精在门首，看得明白。他见行者走了，却才收了火具，帅群妖，转于洞内，闭了石门，以为得胜，着小的排宴奏乐，欢笑不题。"}]}
{"conversation": [{"input": "", "output": "却说行者跳过枯松涧，按下云头。只听得八戒与沙僧朗朗的在松间讲话。行者上前喝八戒道：“你这呆子，全无人气！你就惧怕妖火，败走逃生，却把老孙丢下。早是我有些南北哩 (9) ！”八戒笑道：“哥啊，你被那妖精说着了，果然不达时务。古人云：‘识得时务者，呼为俊杰。’那妖精不与你亲，你强要认亲。既与你赌斗，放出那般无情的火来，又不走，还要与他恋战哩！”行者道：“那怪物的手段比我何如？”八戒道：“不济。”“枪法比我何如？”八戒道：“也不济。老猪见他撑持不住，却来助你一钯，不期他不识耍，就败下阵来，没天理，就放火了。”行者道：“正是你不该来。我再与他斗几合，我取巧儿捞他一棒，却不是好？”他两个只管论那妖精的手段，讲那妖精的火毒。沙和尚倚着松根，笑得 了 (10) 。行者看见道：“兄弟，你笑怎么？你好道有甚手段，擒得那妖魔，破得那火阵？这桩事也是大家有益的事。常言道：‘众毛攒毬。’你若拿得妖魔，救了师父，也是你的一件大功绩。”沙僧道：“我也没甚手段，也不能降妖。我笑你两个都着了忙也。”行者道：“我怎么着忙？”沙僧道：“那妖精手段不如你，枪法不如你，只是多了些火势，故不能取胜。若依小弟说，以相生相克拿他，有甚难处？”行者闻言，呵呵笑道：“兄弟说得有理。果然我们着忙了，忘了这事。若以相生相克之理论之，须是以水克火。却往那里寻些水来，泼灭这妖火，可不救了师父？”沙僧道：“正是这般。不必迟疑。”行者道：“你两个只在此间，莫与他索战，待老孙去东洋大海求借龙兵，将些水来，泼息妖火，捉这泼怪。”八戒道：“哥哥放心前去，我等理会得。”"}]}
{"conversation": [{"input": "", "output": "好大圣，纵云离此地，顷刻到东洋。却也无心看玩海景，使个逼水法，分开波浪。正行时，见一个巡海夜叉相撞，看见是孙大圣，急回到水晶宫里，报知那老龙王。敖广即率龙子、龙孙、虾兵、蟹卒一齐出门迎接，请里面坐。坐定礼毕，告茶。行者道：“不劳茶，有一事相烦。我因师父唐僧往西天拜佛取经，经过号山枯松涧火云洞，有个红孩儿妖精，号圣婴大王，把我师父拿了去。是老孙寻到洞边，与他交战，他却放出火来。我们禁不得他，想着水能克火，特来向你求些水去，与我下场大雨，泼灭了妖火，救唐僧一难。”那龙王道：“大圣差来。若要求取雨水，不该来问我。”行者道：“你是四海龙王，主司雨泽，不来问你，却去问谁？”龙王道：“我虽司雨，不敢擅专。须得玉帝旨意，吩咐在那地方，要几尺几寸，甚么时辰起住；还要三官举笔，太乙移文，会令了雷公、电母、风伯、云童。俗语云：‘龙无云而不行’哩。”行者道：“我也不用着风云雷电，只是要些雨水灭火。”龙王道：“大圣不用风云雷电，但我一人也不能助力，着舍弟们同助大圣一功如何？”行者道：“令弟何在？”龙王道：“南海龙王敖钦、北海龙王敖闰、西海龙王敖顺。”行者笑道：“我若再游过三海，不如上界去求玉帝旨意了。”龙王道：“不消大圣去，只我这里撞动铁鼓、金钟他自顷刻而至。”行者闻其言道：“老龙王，快撞钟鼓。”\n须臾间，三海龙王拥至，问：“大哥，有何事命弟等？”敖广道：“孙大圣在这里借雨助力降妖。”三弟即引进见毕，行者备言借水之事。众神个个欢从，即点起：\n鲨鱼骁勇为前部，鳠痴口大作先锋。\n鲤元帅翻波跳浪， 提督吐雾喷风。\n鲭太尉东方打哨，鲌都司西路催征。\n红眼马郎南面舞，黑甲将军北下冲。\n 把总中军掌号，五方兵处处英雄。\n纵横机巧鼋枢密，妙算玄微龟相公。\n有谋有智鼍丞相，多变多能鳖总戎。\n横行蟹士轮长剑，直跳虾婆扯硬弓。\n鲇外郎查明文簿，点龙兵出离波中。\n有诗为证，诗曰：\n四海龙王喜助功，齐天大圣请相从。\n只因三藏途中难，借水前来灭火红。\n那行者领着龙兵，不多时，早到号山枯松涧上。行者道：“敖氏昆玉 (11) ，有烦远踄。此间乃妖魔之处，汝等且停于空中，不要出头露面。让老孙与他赌斗，若赢了他，不须列位捉拿；若输与他，也不用列位助阵；只是他但放火时，可听我呼唤，一齐喷雨。”龙王俱如号令。"}]}
{"conversation": [{"input": "", "output": "行者却按云头，入松林里见了八戒、沙僧，叫声：“兄弟。”八戒道：“哥哥来得快呀！可曾请得龙王来？”行者道：“俱来了。你两个切须仔细，只怕雨大，莫湿了行李，待老孙与他打去。”沙僧道：“师兄放心前去，我等俱理会得了。”\n行者跳过涧，到了门首，叫声“开门！”那些小妖又去报道：“孙行者又来了。”红孩仰面笑道：“那猴子想是火中不曾烧了他，故此又来。这一来切莫饶他，断然烧个皮焦肉烂才罢！”急纵身，挺着长枪，教：“小的们，推出火车子来！”他出门前对行者道：“你又来怎的？”行者道：“还我师父来。”那怪道：“你这猴头，忒不通变。那唐僧与你做得师父，也与我做得按酒，你还思量要他哩。莫想！莫想！”行者闻言十分恼怒，掣金箍棒劈头就打。那妖精使火尖枪，急架相迎。这一场赌斗比前不同。好杀：\n怒发泼妖魔，恼急猴王将。这一个专救取经僧。那一个要吃唐三藏。心变没亲情，情疏无义让。这个恨不得捉住活剥皮，那个恨不得拿来生蘸酱。真个忒英雄，果然多猛壮。棒来枪架赌输赢，枪去棒迎争上下。举手相轮二十回，两家本事一般样。\n那妖王与行者战经二十回合，见得不能取胜，虚幌一枪，急抽身，捏着拳头，又将鼻子捶了两下，却就喷出火来。那门前车子上，烟火迸起，口眼中，赤焰飞腾。孙大圣回头叫道：“龙王何在？”那龙王兄弟帅众水族，望妖精火光里喷下雨来。好雨！真个是：\n潇潇洒洒，密密沉沉。潇潇洒洒，如天边坠落星辰；密密沉沉，似海口倒悬浪滚。起初时如拳大小，次后来瓮泼盆倾，满地浇流鸭顶绿，高山洗出佛头青 (12) 。沟壑水飞千丈玉，涧泉波涨万条银。三叉路口看看满，九曲溪中渐渐平。这个是唐僧有难神龙助，扳倒天河往下倾。\n那雨淙淙大小，莫能止息那妖精的火势。原来龙王私雨，只好泼得凡火，妖精的三昧真火，如何泼得？好一似火上浇油，越泼越灼。大圣道：“等我捻着诀，钻入火中！”轮铁棒寻妖要打。那妖见他来到，将一口烟，劈脸喷来。行者急回头，煼得眼花雀乱 (13) ，忍不住泪落如雨。原来这大圣不怕火，只怕烟。当年因大闹天宫时，被老君放在八卦炉中煅过一番。他幸在那巽位安身，不曾烧坏，只是风搅得烟来，把他煼做火眼金睛，故至今只是怕烟。那妖又喷一口，行者当不得，纵云头走了。那妖王却又收了火具，回归洞府。"}]}
{"conversation": [{"input": "", "output": "这大圣一身烟火，炮燥难禁，径投于涧水内救火，怎知被冷水一逼，弄得火气攻心，三魂出舍。可怜气塞胸堂喉舌冷，魂飞魄散丧残生！慌得那四海龙王在半空里，收了雨泽，高声大叫：“天蓬元帅！卷帘将军！休在林中藏隐，且寻你师兄出来！”\n八戒与沙僧听得呼他圣号，急忙解了马、挑着担奔出林来，也不顾泥泞，顺涧边找寻。只见那上溜头，翻波滚浪，急流中淌下一个人来。沙僧见\n了，连衣跳下水中，抱上岸来，却是孙大圣身躯。噫！你看他蜷 四肢伸不得，浑身上下冷如冰。沙和尚满眼垂泪道：“师兄！可惜了你，亿万年不老长生客，如今化作个中途短命人！”八戒笑道：“兄弟莫哭。这猴子推佯死，吓我们哩。你摸他摸，胸前还有一点热气没有？”沙憎道：“浑身都冷了，就有一点儿热气，怎的就得回生？”八戒道：“他有七十二般变化，就有七十二条性命。你扯着脚，等我摆布他。”真个那沙僧扯着脚，八戒扶着头，把他拽个直，推上脚来，盘膝坐定。八戒将两手搓热，仵住他的七窍 (14) ，使一个按摩禅法。原来那行者被冷水逼了。气阻丹田，不能出声。却幸得八戒按摸揉擦，须臾间气透三关，转明堂冲开孔窍，叫了一声：“师父呵！”沙僧道：“哥啊，你生为师父，死也还在口里。且苏醒，我们在这里哩。”行者睁开眼道：“兄弟们在这里？老孙吃了亏也！”八戒笑道：“你才子发昏的，若不是老猪救你啊，已此了帐了，还不谢我哩！”行者却才起身，仰面道：“敖氏弟兄何在？”那四海龙王在半空中答应道：“小龙在此伺候。”行者道：“累你远劳，不曾成得功果，且请回去，改日再谢。”龙王帅水族，泱泱而回 (15) ，不在话下。\n沙僧搀着行者，一同到松林之下坐定。少时间却定神顺气，止不住泪滴腮边。又叫：“师父啊！\n忆昔当年出大唐，岩前救我脱灾殃。\n三山六水遭魔障，万苦千辛割寸肠。\n托钵朝餐随厚薄，参禅暮宿或林庄。\n一心指望成功果，今日安知痛受伤！”"}]}
{"conversation": [{"input": "", "output": "托钵朝餐随厚薄，参禅暮宿或林庄。\n一心指望成功果，今日安知痛受伤！”\n沙僧道：“哥哥，且休烦恼。我们早安计策，去那里请兵助力，搭救师父耶。”行者道：“那里请救么？”沙僧道：“当初菩萨吩咐，着我等保护唐僧，他曾许我们叫天天应，叫地地应。那里请救去？”行者道：“想老孙大闹天宫时，那些神兵都禁不得我。这妖精神通不小，须是比老孙手段大些的，才降得他哩。天神不济，地煞不能，若要拿此妖魔，须是去请观音菩萨才好。奈何我皮肉酸麻，腰膝疼痛，驾不起筋斗云，怎生请得？”八戒道：“有甚话吩咐，等我去请。”行者笑道：“也罢，你是去得。若见了菩萨，切休仰视，只可低头礼拜。等他问时，你却将地名、妖名说与他，再请救师父这事。他若肯来，定取擒了怪物。”八戒闻言，即便驾了云雾，向南而去。\n却说那个妖王在洞里欢喜道：“小的们，孙行者吃了亏去了。这一阵虽不得他死，好道也发个大昏。咦，只怕他又请救兵来也。快开门，等我去看他请谁。”众妖开了门，妖精就跳在空里观看，只见八戒往南去了。妖精想着南边再无他处，断然是请观音菩萨，急按下云，叫：“小的们，把我那皮袋寻出来。多时不用，只恐口绳不牢，与我换上一条，放在二门之下。等我去把八戒赚将回来，装于袋内，蒸得稀烂，犒劳你们。”原来那妖精有一个如意的皮袋。众小妖拿出来，换了口绳，安于洞门内不题。"}]}
{"conversation": [{"input": "", "output": "却说那妖王久居于此，俱是熟游之地。他晓得那条路上南海去近，那条去远。他从那近路上，一驾云头，赶过了八戒。端坐在壁岩之上，变作一个“假观世音”模样，等候着八戒。那呆子正纵云行处，忽然望见菩萨。他那里识得真假？这才是见像作佛。呆子停云下拜道：“菩萨，弟子猪悟能叩头。”妖精道：“你不保唐僧去取经，却见我有何事干？”八戒道：“弟子因与师父行至中途，遇着号山枯松涧火云洞，有个红孩儿妖精，他把我师父摄了去。是弟子与师兄等寻上他门，与他交战。他原来会放火，头一阵，不曾得赢；第二阵，请龙王助雨，也不能灭火。师兄被他烧坏了，不能行动，着弟子来请菩萨。万望垂慈，救我师父一难！”妖精道：“那火云洞洞主，，不是个伤生的，一定是你们冲撞了他也。”八戒道：“我不曾冲撞他，是师兄悟空冲撞他的。他变作一个小孩子，吊在树上试我师父。师父甚有善心，教我解下来，着师兄驮他一程。是师兄掼了他一掼，他就弄风儿，把师父摄去了。”妖精道：“你起来，跟我进那洞里见洞主，与你说个人情，你陪一个礼，把你师父讨出来罢。”八戒道：“菩萨呀，若肯还我师父，就磕他一个头也罢。”妖王道：“你跟来。”\n那呆子不知好歹，就跟着他，径回旧路，却不向南洋海，随赴火云门。顷刻间到了门首。妖精进去道：“你休疑忌，他是我的故人。你进来。”呆子只得举步入门。众妖一齐呐喊，将八戒捉倒，装于袋内，束紧了口绳，高吊在驮梁之上。妖精现了本像，坐在当中道：“猪八戒，你有甚么手段，就敢保唐僧取经，就敢请菩萨降我？你大睁着两个眼，还不认得我是圣婴大王哩！如今拿你，吊得三五日，蒸熟了赏赐小妖权为案酒！”八戒听言，在里面骂道：“泼怪物！十分无礼！若论你百计千方骗了我吃，管教你一个个遭肿头天瘟！”呆子骂了又骂，嚷了又嚷，不题。\n却说孙大圣与沙僧正坐，只见一阵腥风，刮面而过，他就打了一个喷嚏道：“不好！不好！这阵风，凶多吉少。想是猪八戒走错路也。”沙僧道：“他错了路，不会问人？”行者道：“想必撞见妖精了。”沙僧道：“撞见妖精，他不会跑回？”行者道：“不停当。你坐在这里看守，等我跑过涧去打听打听。”沙僧道：“师兄腰疼，只恐又着他手，等小弟去罢。”行者道：“你不济事，还让我去。”"}]}
{"conversation": [{"input": "", "output": "好行者，咬着牙，忍着疼，捻着铁棒，走过涧，到那火云洞前叫声“泼怪！”那把门的小妖，又急入里报：“孙行者又在门首叫哩！”那妖王传令叫拿，那伙小妖，枪刀簇拥，齐声呐喊，即开门，都道：“拿住！拿住！”行者果然疲倦，不敢相迎，将身钻在路旁，念个咒语叫：“变！”即变做一个销金包袱。小妖看见报道：“大王，孙行者怕了，只见说一声‘拿’字，慌得把包袱丢下，走了。”妖王笑道：“那包袱也无甚么值钱之物，左右是和尚的破褊衫，旧帽子，背进来拆洗做补衬。”一个小妖果将包袱背进，不知是行者变的。行者道：“好了！这个销金包袱，背着了！”那妖精不以为事，丢在门内。\n好行者，假中又假，虚里还虚，即拔一根毫毛，吹口仙气，变作个包袱一样。他的真身，却又变作一个苍蝇儿，钉在门枢上。只听得八戒在那里哼哩哼的，声音不清，却似一个瘟猪。行者嘤的飞了去寻时，原来他吊在皮袋里也。行者钉在皮袋，又听得他恶言恶语骂道，妖怪长，妖怪短，“你怎么假变作个观音菩萨，哄我回来，吊我在此，还说要吃我！有一日我师兄：\n大展齐天无量法，满山泼怪登时擒。\n解开皮袋放我出，筑你千钯方趁心！”\n行者闻言暗笑道：“这呆子虽然在这里面受闷气，却还不倒了旗枪。老孙一定要拿了此怪，若不如此，怎生雪恨！”\n正欲设法拯救八戒出来，只听那妖王叫道：“六健将何在？”时有六个小妖，是他知己的精灵，封为健将，都有名字：一个叫做云里雾，一个叫做雾里云；一个叫做急如火，一个叫做快如风；一个叫做兴烘掀，一个叫做掀烘兴。六健将上前跪下。妖王道：“你们认得老大王家么？”六健将道：“认得。”妖王道：“你与我星夜去请老大王来，说我这里捉唐僧蒸与他吃，寿延千纪。”六怪领命，一个个厮拖厮扯，径出门去了。行者嘤的一声，飞下袋来，跟定那六怪，躲离洞中。\n毕竟不知怎的请来，且听下回分解。\n第四十二回　大圣殷勤拜南海 观音慈善缚红孩\n话说那六健将出洞门，径往西南上依路而走。行者心中暗想道：“他要请老大王吃我师父，老大王断是牛魔王。我老孙当年与他相会，真个意合情投，交游甚厚。至如今我归正道，他还是邪魔。虽则久别，还记得他模样，且等老孙变作牛魔王，哄他一哄，看是何如。”好行者，躲离了六个小妖，展开翅飞向前边，离小妖有十数里远近，摇身一变，变作个牛魔王。拔下几根毫毛，叫：“变！”即变作几个小妖。在那山凹里，驾鹰牵犬，搭弩张弓，充作打围的样子，等候那六健将。"}]}
{"conversation": [{"input": "", "output": "那一伙厮拖厮扯，正行时，忽然看见牛魔王坐在中间，慌得兴烘掀、掀烘兴扑的跪下道：“老大王爷爷在这里也。”那云里雾、雾里云、急如火、快如风都是肉眼凡胎，那里认得真假，也就一同跪倒，磕头道：“爷爷！小的们是火云洞圣婴大王处差来，请老大王爷爷去吃唐僧肉，寿延千纪哩。”行者借口答道：“孩儿们起来，同我回家去，换了衣服来也。”小妖叩头道：“望爷爷方便，不消回府罢，路程遥远，恐我大王见责。小的们就此请行。”行者笑道：“好乖儿女。也罢，也罢，向前开路，我和你去来。”六怪抖擞精神，向前喝路。大圣随后而来。\n不多时早到了本处。快如风、急如火撞进洞里，报：“大王，老大王爷爷来了。”妖王欢喜道：“你们却中用，这等来的快。”即便叫：“各路头目，摆队伍，开旗鼓，迎接老大王爷爷。”满洞群妖遵依旨令，齐齐整整摆将出去。这行者昂昂烈烈，挺着胸脯，把身子抖了一抖，却将那驾鹰犬的毫毛，都收回身上。拽开大步径走入门里，坐在南面当中。红孩儿当面跪下，朝上叩头道：“父王，孩儿拜揖。”行者道：“孩儿免礼。”那妖王四大拜拜毕，立于下手。行者道：“我儿，请我来有何事？”妖王躬身道：“孩儿不才，昨日获得一人，乃东土大唐和尚。常听得人讲，他是一个十世修行之人，有人吃他一块肉，寿似蓬瀛不老仙。愚男不敢自食，特请父王同享唐僧之肉，寿延千纪。”行者闻言，打了个失惊道：“我儿，是那个唐僧？”妖王道：“是往西天取经的人也。”行者道：“我儿，可是孙行者师父么？”妖王道：“正是。”行者摆手摇头道：“莫惹他，莫惹他！别的还好惹，孙行者是那样人哩！我贤郎，你不曾会他？那猴子神通广大，变化多端。他曾大闹天宫，玉皇上帝差十万天兵，布下天罗地网，也不曾捉得他。你怎么敢吃他师父！快早送出去还他，不要惹那猴子。他若打听着你吃了他师父，他也不来和你打，他只把那金箍棒往山腰里搠个窟窿，连山都掬了去。我儿，弄得你何处安身，教我倚靠何人养老！”"}]}
{"conversation": [{"input": "", "output": "妖王道：“父王说那里话！长他人志气，灭孩儿的威风。那孙行者共有兄弟三人，领唐僧在我半山之中，被我使个变化，将他师父摄来。他与那猪八戒当时寻到我的门前，讲甚么攀亲托熟之言，被我怒发冲天，与他交战几合，也只如此，不见甚么高作 (16) 。那猪八戒刺邪里就来助战 (17) ，是孩儿吐出三昧真火，把他烧败了一阵。慌得他去请四海龙王助雨，又不能灭得我三昧真火，被我烧了一个小发昏，连忙着猪八戒去请南海观音菩萨。是我假变观音，把猪八戒赚来，见吊在如意袋中，也要蒸他与众小的们吃哩。那行者今早又来我的门首吆喝，我传令教拿他，慌得他把包袱都丢下，走了。却才去请父王来看看唐僧活像，方可蒸与你吃，延寿长生不老也。”\n行者笑道：“我贤郎啊，你只知有三昧火赢得他，不知他有七十二般变化哩！”妖王道：“凭他怎么变化，我也认得。谅他决不敢进我门来。”行者道：“我儿，你虽然认得他，他却不变大的，如狼犺大象，恐进不得你门；他若变作小的，你却难认。”妖王道：“凭他变甚小的。我这里每一层门上，有四五个小妖把守，他怎生得入！”行者道：“你是不知。他会变苍蝇、蚊子、虼 ，或是蜜蜂、蝴蝶并蟭蟟虫等项，又会变我模样，你却那里认得？”妖王道：“勿虑，他就是铁胆铜心，也不敢近我门来也。”行者道：“既如此说，贤郎甚有手段，实是敌得他过，方来请我吃唐僧的肉。奈何我今日还不吃哩。”妖王道：“如何不吃？”行者道：“我近来年老，你母亲常劝我作些善事。我想无甚作善，且持些斋戒。”妖王道：“不知父王是长斋，是月斋？”行者道：“也不是长斋，也不是月斋，唤做‘雷斋’。每月只该四日。”妖王问：“是那四日？”行者道：“三辛逢初六。今朝是辛酉日，一则当斋，二来酉不会客。且等明日，我去亲自刷洗蒸他，与儿等同享罢。”"}]}
{"conversation": [{"input": "", "output": "那妖王闻言，心中暗想道：“我父王平日吃人为生，今活够有一千馀岁，怎么如今又吃起斋来了？想当初作恶多端，这三四日斋戒，那里就积得过来？此言有假，可疑，可疑！”即抽身走出二门之下，叫六健将来问：“你们老大王是那里请来的？”小妖道：“是半路请来的。”妖王道：“我说你们来的快。不曾到家么？”小妖道：“是不曾到家。”妖王道：“不好了！着了他假也。这不是老大王！”小妖一齐跪下道：“大王，自家父亲也认不得？”妖王道：“观其形容动静都像，只是言语不像。只怕着了他假，吃了人亏。你们都要仔细：会使刀的，刀要出鞘；会使枪的，枪要磨明；会使棍的，使棍；会使绳的，使绳。待我再去问他，看他言语如何。若果是老大王，莫说今日不吃，明日不吃，便迟个月何妨！假若言语不对，只听我哏的一声，就一齐下手。”群魔各各领命讫。\n这妖王复转身到于里面，对行者当面又拜。行者道：“孩儿，家无常礼，不须拜，但有甚话，只管说来。”妖王伏于地下道：“愚男一则请来奉献唐僧之肉，二来有句话儿上请。我前日闲行，驾祥光，直至九霄空内，忽逢着祖庭道陵张先生 (18) 。”行者道：“可是做天师的张道陵么？”妖王道：“正是。”行者问曰：“有甚话说？”妖王道：“他见孩儿生得五官周正，三停平等 (19) ，他问我是几年、那月、那日、那时出世。儿因年幼，记得不真。先生子平精熟 (20) ，要与我推看五星 (21) 。今请父王，正欲问此。倘或下次再得会他，好烦他推算。”行者闻言，坐在上面暗笑道：“好妖怪呀！老孙自归佛果，保唐师父，一路上也捉了几个妖精，不似这厮克剥 (22) 。他问我甚么家长礼短，少米无柴的话说，我也好信口捏脓答他 (23) 。他如今问我生年月日，我却怎么知道！……好猴王，也十分乖巧，巍巍端坐中间，也无一些儿惧色，面上反喜盈盈的笑道：“贤郎请起。我因年老，连日有事不遂心怀，把你生时果偶然忘了。且等到明日回家，问你母亲便知。”\n妖王道：“父王把我八个字时常不离口论说 (24) ，说我有同天不老之寿，怎么今日一旦忘了？岂有此理！必是假的！”哏的一声，群妖枪刀簇拥，望行者没头没脸的扎来。这大圣使金箍棒架住了，现出本像，对妖精道：“贤郎，你却没理，那里儿子好打爷的？”那妖王满面羞惭，不敢回视。行者化金光，走出他的洞府。小妖道：“大王，孙行者走了。”妖王道：“罢，罢，罢！让他走了罢，我吃他这一场亏也。且关了门，莫与他打话，只来刷洗唐僧，蒸吃便罢。”"}]}
{"conversation": [{"input": "", "output": "却说那行者搴着铁棒，呵呵大笑，自涧那边而来。沙僧听见，急出林迎着道：“哥啊，这半日方回，如何这等哂笑，想救出师父来也？”行者道：“兄弟，虽不曾救得师父，老孙却得个上风来了。”沙僧道：“甚么上风？”行者道：“原来猪八戒被那怪假变观音哄将回来，吊于皮袋之内。我欲设法救援，不期他着甚么六健将去请老大王来吃师父肉。是老孙想着他老大王必是牛魔王，就变了他的模样，充将进去坐在中间。他叫父王，我就应他；他便叩头，我就直受。着实快活！果然得了上风！”沙僧道：“哥啊，你便图这般小便宜，恐师父性命难保。”行者道：“不须虑，等我去请菩萨来。”沙僧道：“你还腰疼哩。”行者道：“我不疼了。古人云：‘人逢喜事精神爽。’你看着行李、马匹，等我去。”沙僧道：“你置下仇了，恐他害我师父。你须快去快来。”行者道：“我来得快，只消顿饭时，就回来矣。”\n好大圣，说话间躲离了沙僧，纵筋斗云径投南海。在那半空里，那消半个时辰，望见普陀山景。须臾，按下云头，直至落伽崖上，端肃正行，只见二十四路诸天迎着道：“大圣，那里去？”行者作礼毕，道：“要见菩萨。”诸天道：“少停，容通报。”时有鬼子母诸天来潮音洞外报道 (25) ：“菩萨得知，孙悟空特来参见。”菩萨闻报，即命进去。大圣敛衣皈命，捉定步，径入里边，见菩萨倒身下拜。菩萨道：“悟空，你不领金蝉子西方求经去，却来此何干？”行者道：“上告菩萨，弟子保护唐僧前行，至一方，乃号山枯松涧火云洞。有一个红孩儿妖精，唤作圣婴大王，把我师父摄去。是弟子与猪悟能等寻至门前，与他交战。他放出三昧火来，我等不能取胜，救不出师父。急上东洋大海，请到四海龙王施雨水，又不能胜，火把弟子都熏坏了，几乎丧了残生。”菩萨道：“既他是三昧火神通广大，怎么去请龙王，不来请我？”行者道：“本欲来的，只是弟子被烟熏了，不能驾云，却教猪八戒来请菩萨。”菩萨道：“悟能不曾来呀。”行者道：“正是。未曾到得宝山，被那妖精假变做菩萨模样，把猪八戒又赚人洞中，现吊在一个皮袋里，也要蒸吃哩。”\n菩萨听说，心中大怒道：“那泼妖敢变我的模样！”恨了一声，将手中宝珠净瓶往海心里扑的一掼，唬得那行者毛骨竦然，即起身侍立下面，道：“这菩萨火性不退，好是怪老孙说的话不好，坏了他的德行，就把净瓶掼了。可惜，可惜！早知送了我老孙，却不是一件大人事？”说不了，只见那海当中，翻波跳浪，钻出个瓶来。原来是一个怪物驮着出来。行者仔细看那驮瓶的怪物，怎生模样："}]}
{"conversation": [{"input": "", "output": "根源出处号帮泥 (26) ，水底增光独显威。\n世隐能知天地性 (27) ，安藏偏晓鬼神机。\n藏身一缩无头尾，展足能行快似飞。\n文王画卦曾元卜 (28) ，常纳庭台伴伏羲 (29) 。\n云龙透出千般俏，号水推波把浪吹。\n条条金线穿成甲，点点装成彩玳瑁 (30) 。\n九宫八卦袍披定，散碎铺遮绿灿衣 (31) 。\n生前好勇龙王幸，死后还驮佛祖碑。\n要知此物名和姓，兴风作浪恶乌龟。\n那龟驮着净瓶，爬上崖边，对菩萨点头二十四点，权为二十四拜。行者见了暗笑道：“原来是看瓶的。想是不见瓶，就问他要。”菩萨道：“悟空，你在下面说甚么？”行者道：“没说甚么。”菩萨教拿上瓶来。这行者即去拿瓶，——咦！莫想拿得他动，好便似蜻蜓撼石柱，怎生摇得半分毫？行者上前跪下道：“菩萨，弟子拿不动。”菩萨道：“你这猴头，只会说嘴。瓶儿你也拿不动，怎么去降妖缚怪？”行者道：“不瞒菩萨说。平日拿得动，今日拿不动，想是吃了妖精亏，筋力弱了。”菩萨道：“常时是个空瓶；如今是净瓶抛下海去，这一时间，转过了三江五湖，八海四渎，溪源潭洞之间，共借了一海水在里面。你那里有架海的斤量，此所以拿不动也。”行者合掌道：“是弟子不知。”\n那菩萨走上前，将右手轻轻的提起净瓶，托在左手掌上。只见那龟点点头，钻下水去了。行者道：“原来是个养家看瓶的夯货！”菩萨坐定道：“悟空，我这瓶中甘露水浆，比那龙王的私雨不同，能灭那妖精的三昧火。待要与你拿了去，你却拿不动；待要着善财、龙女与你同去，你却又不是好心，专一只会骗人。你见我这龙女貌美，净瓶又是个宝物，你假若骗了去，却那有工夫又来寻你？你须是留些甚么东西作当。”行者道：“可怜！菩萨这等多心。我弟子自秉沙门，一向不干那样事了。你教我留些当头，却将何物？我身上这件绵布直裰，还是你老人家赐的。这条虎皮裙子，能值几个铜钱？这根铁棒，早晚却要护身。但只是头上这个箍儿，是个金的，却又被你弄了个方法儿长在我头上，取不下来。你今要当头，情愿将此为当。你念个《松箍儿咒》，将此除去罢，不然，将何物为当？”菩萨道：“你好自在啊！我也不要你的衣服、铁棒、金箍；只将你那脑后救命的毫毛拔一根与我作当罢。”行者道：“这毫毛，也是你老人家与我的。但恐拔下一根，就拆破群了，又不能救我性命。”菩萨骂道：“你这猴子！你便一毛也不拔，教我这善财也难舍。”行者笑道：“菩萨，你却也多疑。正是‘不看僧面看佛面’。千万救我师父一难罢！”那菩萨：\n逍遥欣喜下莲台，云步香飘上石崖。"}]}
{"conversation": [{"input": "", "output": "逍遥欣喜下莲台，云步香飘上石崖。\n只为圣僧遭障碍，要降妖怪救回来。\n孙大圣十分欢喜，请观音出了潮音仙洞。诸天大神都列在普陀岩上。菩萨道：“悟空，过海。”行者躬身道：“请菩萨先行。”菩萨道：“你先过去。”行者磕头道：“弟子不敢在菩萨面前施展。若驾筋斗云啊，掀露身体，恐菩萨怪我不敬。”菩萨闻言，即着善财龙女去莲花池里，劈一瓣莲花，放在石岩下边水上，教行者：“你上那莲花瓣儿，我渡你过海。”行者见了道：“菩萨，这花瓣儿，又轻又薄，如何载得我起？这一 翻跌下水去，却不湿了虎皮裙？走了硝，天冷怎穿？”菩萨喝道：“你且上去看！”行者不敢推辞，舍命往上跳。果然先见轻小，到上面比海船还大三分。行者欢喜道：“菩萨，载得我了。”菩萨道：“既载得，如何不过去？”行者道：“又没个篙、桨、篷、桅，怎生得过？”菩萨道：“不用。”只把他一口气吹开吸拢，又着实一口气，吹过南洋苦海，得登彼岸。行者却脚 实地，笑道：“这菩萨卖弄神通，把老孙这等呼来喝去，全不费力也！”\n那菩萨吩咐概众诸天各守仙境，着善财龙女闭了洞门，他却纵祥云，躲离普陀岩，到那边叫：“惠岸何在？”惠岸乃托塔李天王第二个太子，俗名木叉是也，乃菩萨亲传授的徒弟，不离左右，称为护法惠岸行者，即对菩萨合掌伺候。菩萨道：“你快上界去，见你父王，问他借天罡刀来一用。”惠岸道：“师父用着几何？”菩萨道：“全副都要。”\n惠岸领命，即驾云头，径入南天门里，到云楼宫殿，见父王下拜。天王见了，问：“儿从何来？”木叉道：“师父是孙悟空请来降妖，着儿拜上我王，将天罡刀借了一用。”天王即唤哪吒将刀取三十六把，递与木叉。木叉对哪吒说：“兄弟，你回去多拜上母亲，我事紧急，等送刀来再磕头罢。”忙忙相别，按落祥光，径至南海，将刀捧与菩萨。菩萨接在手里，抛将去，念个咒语，只见那刀化作一座千叶莲台。菩萨纵身上去，端坐在中间。行者在旁暗笑道：“这菩萨省使俭用。那莲花池里有五色宝莲台，舍不得坐将来，却又问别人去借。”菩萨道：“悟空，休言语，跟我来也。”却才都驾着云头，离了海上。白鹦哥展翅前飞，孙大圣与惠岸随后。"}]}
{"conversation": [{"input": "", "output": "顷刻间，早见一座山头。行者道：“这山就是号山了，从此处到那妖精门首，约摸有四百馀里。”菩萨闻言，即命住下祥云，在那山头上念一声“唵”字咒语，只见那山左山右，走出许多神鬼，却乃是本山土地众神，都到菩萨宝莲座下磕头。菩萨道：“汝等俱莫惊张，我今来擒此魔王。你与我把这团围打扫干净，要三百里远近地方，不许一个生灵在地。将那窝中小兽，窟内雏虫，都送在巅峰之上安生。”众神遵依而退。须臾间，又来回复。菩萨道：“既然干净，俱各回祠。”遂把净瓶扳倒，唿喇喇倾出水来，就如雷响。真个是：\n漫过山头，冲开石壁。漫过山头如海势，冲开石壁似汪洋。黑雾涨天全水气，沧波影日幌寒光。遍崖冲玉浪，满海长金莲。菩萨大展降魔法，袖中取出定身禅。化做落伽仙景界，真如南海一般般。秀蒲挺出昙花嫩，香草舒开贝叶鲜。紫竹几竿鹦鹉歇，青松数簇鹧鸪喧。万叠波涛连四野，只闻风吼水漫天。\n孙大圣见了，暗中赞叹道：“果然是一个大慈大悲的菩萨！若老孙有此法力，将瓶儿望山一倒，管甚么禽兽蛇虫哩！”菩萨叫：“悟空，伸手过来。”行者即忙敛袖，将左手伸出。菩萨拔杨柳枝，蘸甘露，把他手心里写一个“迷”字。教他：“捏着拳头，快去与那妖精索战，许败不许胜。败将来我这跟前，我自有法力收他。”\n行者领命。返云光，径来至洞口。一只手使拳，一只手使棒，高叫道：“妖怪开门！”那些小妖，又进去报道：“孙行者又来了！”妖王道：“紧关了门，莫睬他！”行者叫道：“好儿子！把老子赶在门外，还不开门！”小妖又报道：“孙行者骂出那话儿来了！”妖王只教：“莫睬他！”行者叫两次，见不开门，心中大怒，举铁棒，将门一下打了一个窟窿。慌得那小妖跌将进去道：“孙行者打破门了！”妖王见报几次，又听说打破前门，急纵身跳将出去，挺长枪，对行者骂道：“这猴子，老大不识起倒 (32) ！我让你得些便宜，你还不知尽足，又来欺我！打破我门，你该个甚么罪名？”行者道：“我儿，你赶老子出门，你该个甚么罪名？”"}]}
{"conversation": [{"input": "", "output": "那妖王羞怒，緾长枪劈胸便刺；这行者举铁棒，架隔相还。一番搭上手，斗经四五个回合，行者捏着拳头，拖着棒，败将下来。那妖王立在山前道：“我要刷洗唐僧去哩！”行者道：“好儿子，天看着你哩！你来！”那妖精闻言，愈加嗔怒，喝一声，赶到面前，挺枪又刺。这行者轮棒又战几合，败阵又走。那妖王骂道：“猴子，你在前有二三十合的本事，你怎么如今正斗时就要走了，何也？”行者笑道：“贤郎，老子怕你放火。”妖精道：“我不放火了，你上来。”行者道：“既不放火，走开些。好汉子莫在家门前打人。”那妖精不知是诈，真个举枪又赶。行者拖了棒，放了拳头。那妖王着了迷乱，只情追赶。前走的如流星过度，后走的如弩箭离弦。\n不一时，望见那菩萨了。行者道：“妖精，我怕你了，你饶我罢。你如今赶至南海观音菩萨处，怎么还不回去？”那妖王不信，咬着牙只管赶来。行者将身一幌，藏在那菩萨的神光影里。这妖精见没了行者，走近前，睁圆眼，对菩萨道：“你是孙行者请来的救兵么？”菩萨不答应。妖王捻转长枪，喝道：“咄！你是孙行者请来的救兵么？”菩萨也不答应。妖精望菩萨劈心刺一枪来。那菩萨化道金光，径走上九霄空内。行者跟定道：“菩萨，你好欺伏我罢了！那妖精再三问你，你怎么推聋装痖，不敢做声，被他一枪搠走了，却把那个莲台都丢下耶！”菩萨只教：“莫言语，看他再要怎的。”此时行者与木叉俱在空中，并肩同看。只见那妖呵呵冷笑道：“泼猴头，错认了我也！他不知把我圣婴当作个甚人。几番家战我不过，又去请个甚么脓包菩萨来，却被我一枪，搠得无形无影去了；又把个宝莲台儿丢了。且等我上去坐坐。”好妖精，他也学菩萨，盘手盘脚的，坐在当中。行者看见道：“好，好，好！莲花台儿好送人了！”菩萨道：“悟空，你又说甚么？”行者道：“说甚，说甚？莲台送了人了！那妖精坐放臀下，终不得你还要哩？”菩萨道：“正要他坐哩。”行者道：“他的身躯小巧，比你还坐得稳当。”菩萨叫：“莫言语，且看法力。”"}]}
{"conversation": [{"input": "", "output": "他将杨柳枝往下指定，叫一声“退！”只见那莲台花彩俱无，祥光尽散，原来那妖王坐在刀尖之上。即命木叉：“使降妖杵，把刀柄儿打打去来。”那木叉按下云头，将降魔杵，如筑墙一般，筑了有千百馀下。那妖精，穿通两腿刀尖出，血流成汪皮肉开。好怪物，你看他咬着牙，忍着痛，且丢了长枪，用手将刀乱拔。行者却道：“菩萨啊，那怪物不怕痛，还拔刀哩。”菩萨见了，唤上木叉，“且莫伤他生命。”却又把杨柳枝垂下，念声“唵”字咒语，那天罡刀都变做倒须钩儿，狼牙一般，莫能褪得。那妖精却才慌了，扳着刀尖痛声苦告道：“菩萨，我弟子有眼无珠，不识你广大法力、千乞垂慈，饶我性命！再不敢恃恶，愿入法门戒行也。”\n菩萨闻言，却与二行者、白鹦哥低下金光，到了妖精面前问道：“你可受吾戒行么？”妖王点头滴泪道：“若饶性命，愿受戒行。”菩萨道：“你可入我门么？”妖王道：“果饶性命，愿入法门。”菩萨道：“既如此，我与你摩顶受戒。”就袖中取出一把金剃头刀儿，近前去，把那怪分顶剃了几刀，剃作一个太山压顶，与他留下三个顶搭，挽起三个窝角揪儿。行者在旁笑道：“这妖精大晦气！弄得不男不女，不知像个甚么东西！”菩萨道：“你今既受我戒，我却也不慢你，称你做善财童子，如何？”那妖点头受持，只望饶命。菩萨却用手一指，叫声“退！”撞的一声，天罡刀都脱落尘埃，那童子身躯不损。\n菩萨叫：“惠岸，你将刀送上天宫，还你父王，莫来接我，先到普陀岩会众诸天等候。”那木叉领命，送刀上界，回海不题。\n却说那童子野性不定，见那腿疼处不疼，臀破处不破，头挽了三个揪儿，他走去绰起长枪，望菩萨道：“那里有甚真法力降我，原来是个掩样术法儿。不受甚戒！看枪！”望菩萨劈脸刺来。恨得个行者轮铁棒要打。菩萨只叫：“莫打，我自有惩治。”却又袖中取出一个金箍儿来道：“这宝贝原是我佛如来赐我往东土寻取经人的‘金、紧、禁’三个箍儿。紧箍儿，先与你戴了；禁箍儿，收了守山大神；这个金箍儿，未曾舍得与人，今观此怪无礼，与他罢。”好菩萨，将箍儿迎风一幌，叫声“变！”即变作五个箍儿，望童子身上抛了去，喝声“着！”一个套在他头顶上，两个套在他左右手上，两个套在他左右脚上。菩萨道：“悟空，走开些，等我念念《金箍儿咒》。”行者慌了道：“菩萨呀，请你来此降妖，如何却要咒我？”菩萨道：“这篇咒，不是《紧箍儿咒》咒你的，是《金箍儿咒》，咒那童子的。”行者却才放心，紧随左右，听得他念咒。菩萨捻着诀，默默的念了几遍，那妖精搓耳揉腮，攒蹄打滚。正是："}]}
{"conversation": [{"input": "", "output": "一句能通遍沙界，广大无边法力深。\n毕竟不知那童子怎的皈依，且听下回分解。\n第四十三回　黑河妖孽擒僧去 西洋龙子捉鼍回\n却说那菩萨念了几遍，却才住口，那妖精就不疼了。又正性起身看处，颈项里与手足上都是金箍，勒得疼痛，便就除那箍儿时，莫想褪得动分毫。这宝贝已此是见肉生根，越抹越痛。行者笑道：“我那乖乖，菩萨恐你养不大，与你戴个颈圈镯头哩 (33) 。”那童子闻此言又生烦恼。就此绰起枪来，望行者乱刺。行者急闪身，立在菩萨后面，叫：“念咒！念咒！”那菩萨将杨柳枝儿，蘸了一点甘露，洒将去，叫声“合！”只见他丢了枪，一双手合掌当胸，再也不能开放。至今留了一个“观音扭”，即此意也。那童子开不得手，拿不得枪，方知是法力深微。没奈何，才纳头下拜。\n菩萨念动真言，把净瓶攲倒，将那一海水，依然收去，更无半点存留。对行者道：“悟空，这妖精已是降了，却只是野心不定，等我教他一步一拜，只拜到落伽山，方才收法。你如今快早去洞中，救你师父去来！”行者转身叩头道：“有劳菩萨远涉，弟子当送一程。”菩萨道：“你不消送，恐怕误了你师父性命。”行者闻言，欢喜叩别。那妖精早归了正果，五十三参，参拜观音。\n且不题善菩萨收了童子。却说那沙僧久坐林间，盼望行者不到；将行李捎在马上，一只手执着降妖宝杖，一只手牵着缰绳，出松林向南观看，只见行者欣喜而来。沙僧迎着道：“哥哥，你怎么去请菩萨，此时才来？焦杀我也！”行者道：“你还做梦哩。老孙已请了菩萨，降了妖怪。”行者却将菩萨的法力，备陈了一遍。沙僧十分欢喜道：“救师父去也！”他两个才跳过涧去，撞到门前，拴下马匹。举兵器齐打入洞里，剿净了群妖，解下皮袋，放出八戒来。那呆子谢了行者道：“哥哥，那妖精在那里？等我去筑他几钯，出出气来！”行者道：“且寻师父去。”\n三人径至后边，只见师父赤条条，捆在院中哭哩。沙僧连忙解绳，行者即取衣服穿上。三人跪在面前道：“师父吃苦了。”三藏谢道：“贤徒啊，多累你等。怎生降得妖魔也？”行者又将请菩萨收童子之言，备陈一遍。三藏听得，即忙跪下朝南礼拜。行者道：“不消谢他，转是我们与他作福，收了一个童子。”——如今说童子拜观音，五十三参，参参见佛，即此是也。——教沙僧，将洞内宝物收了，且寻米粮，安排斋饭，管待了师父。那长老得性命全亏孙大圣，取真经只靠美猴精。师徒们出洞来，攀鞍上马，找大路，笃志投西。"}]}
{"conversation": [{"input": "", "output": "行经一个多月，忽听得水声振耳。三藏大惊道：“徒弟呀，又是那里水声？”行者笑道：“你这老师父，忒也多疑，做不得和尚。我们一同四众，偏你听见甚么水声。你把那《多心经》又忘了也？”唐僧道：“《多心经》乃浮屠山乌巢禅师口授，共五十四句，二百七十个字。我当时耳传，至今常念，你知我忘了那句儿？”行者道：“老师父，你忘了‘无眼耳鼻舌身意’。我等出家人，眼不视色，耳不听声，鼻不嗅香，舌不尝味，身不知寒暑，意不存妄想，如此谓之祛褪六贼。你如今为求经，念念在意：怕妖魔，不肯舍身；要斋吃，动舌；喜香甜，嗅鼻；闻声音，惊耳；睹事物，凝眸。招来这六贼纷纷，怎生得西天见佛？”三藏闻言，默然沉虑道：“徒弟呵，我\n一自当年别圣君，奔波昼夜甚殷勤。\n芒鞋踏破山头雾，竹笠冲开岭上云。\n夜静猿啼殊可叹，月明鸟噪不堪闻。\n何时满足三三行，得取如来妙法文？”\n行者听毕，忍不住鼓掌大笑道：“这师父原来只是思乡难息。若要那三三行满，有何难哉！常言道‘功到自然成’哩。”八戒回头道：“哥啊，若照依这般魔障凶高，就走上一千年也不得成功！”沙僧道：“二哥，你和我一般，拙口钝腮，不要惹大哥热擦 (34) 。且只捱肩磨担，终须有日成功也。”\n师徒们正话间，脚走不停，马蹄正疾，见前面有一道黑水滔天，马不能进。四众停立岸边，仔细观看。但见那：\n层层浓浪，叠叠浑波。层层浓浪翻乌潦 (35) ，叠叠浑波卷黑油。近观不照人身影，远望难寻树木形。滚滚一地墨，滔滔千里灰。水沫浮来如积炭，浪花飘起似翻煤。牛羊不饮，鸦鹊难飞。牛羊不饮嫌深黑。鸦鹊难飞怕渺弥。只是岸上芦 知节令，滩头花草斗青奇。湖泊江河天下有，溪源泽洞世间多。人生皆有相逢处，谁见西方黑水河！\n唐僧下马道：“徒弟，这水怎么如此浑黑？”八戒道：“是那家泼了靛缸了。”沙僧道：“不然，是谁家洗笔砚哩。”行者道：“你们且休胡猜乱道，且设法保师父过去。”八戒道：“这河若是老猪过去不难，或是驾了云头，或是下河负水，不消顿饭时，我就过去了。”沙僧道：“若教我老沙，也只消纵云 水，顷刻而过。”行者道：“我等容易，只是师父难哩。”三藏道：“徒弟啊，这河有多少宽么？”八戒道：“约摸有十来里宽。”三藏道：“你三个计较，着那个驮我过去罢。”行者道：“八戒驮得。”八戒道：“不好驮。若是驮着腾云，三尺也不能离地。常言道：‘背凡人重若丘山。’若是驮着负水，转连我坠下水去了。”"}]}
{"conversation": [{"input": "", "output": "师徒们在河边，正都商议，只见那上溜头，有一人棹下一只小船儿来。唐僧喜道：“徒弟，有船来了，叫他渡我们过去。”沙僧厉声高叫道：“棹船的，来渡人！来渡人！”船上人道：“我不是渡船，如何渡人？”沙僧道：“天上人间，方便第一。你虽不是渡船，我们也不是常来打搅你的。我等是东土钦差取经的佛子，你可方便方便，渡我们过去，谢你。”那人闻言，却把船儿棹近岸边，扶着桨道：“师父啊，我这船小，你们人多，怎能全渡？”三藏近前看了，那船儿原来是一段木头刻的，中间只有一个舱口，只好坐下两个人。三藏道：“怎生是好？”沙僧道：“这般啊，两遭儿渡罢。”八戒就使心术，要躲懒讨乖，道：“悟净，你与大哥在这边看着行李、马匹，等我保师父先过去，却再来渡马。教大哥跳过去罢。”行者点头道：“你说的是。”\n那呆子扶着唐僧，那梢公撑开船，举棹冲流，一直而去。方才行到中间，只听得一声响亮，卷浪翻波，遮天迷目。那阵狂风十分利害！好风：\n当空一片炮云起，中溜千层黑浪高。\n两岸飞沙迷日色，四边树倒振天号。\n翻江搅海龙神怕，播土扬尘花木凋。\n呼呼响若春雷吼，阵阵凶如饿虎哮。\n蟹鳖鱼虾朝上拜，飞禽走兽失窝巢。\n五湖船户皆遭难，四海人家命不牢。\n溪内渔翁难把钩，河间梢子怎撑篙？\n揭瓦翻砖房屋倒，惊天动地泰山摇。\n这阵风原来就是那棹船人弄的，他本是黑水河中怪物。眼看着那唐僧与猪八戒，连船儿淬在水里，无影无形，不知摄了那方去也。\n这岸上，沙僧与行者心慌道：“怎么好？老师父步步逢灾，才脱了魔障，幸得这一路平安，又遇着黑水迍邅！”沙僧道：“莫是翻了船，我们往下溜头找寻去。”行者道：“不是翻船。若翻船，八戒会水，他必然保师父负水而出。我才见那个棹船的有些不正气，想必就是这厮弄风，把师父拖下水去了。”沙僧闻言道：“哥哥何不早说！你看着马与行李，等我下水找寻去来。”行者道：“这水色不正，恐你不能去。”沙僧道：“这水比我那流沙河如何？去得！去得！”"}]}
{"conversation": [{"input": "", "output": "好和尚，脱了褊衫，找抹了手脚，轮着降妖宝杖，扑的一声，分开水路，钻入波中，大踏步行将进去。正走处，只听得有人言语。沙僧闪在旁边，偷睛观看，那壁厢有一座亭台，台门外横封了八个大字，乃是“衡阳峪黑水河神府”。又听得那怪物坐在上面道：“一向辛苦，今日方能得物。这和尚乃十世修行的好人，但得吃他一块肉，便做长生不老人。我为他也等够多时，今朝却不负我志。”教：“小的们！快把铁笼抬出来，将这两个和尚囫囵蒸熟，具柬去请二舅爷来，与他暖寿。”沙僧闻言，按不住心头火起，掣宝杖，将门乱打。口中骂道：“那泼物，快送我唐僧师父与八戒师兄出来！”唬得那门内妖邪急跑去报：“祸事了！”老怪问：“甚么祸事？”小妖道：“外面有一个晦气色脸的和尚，打着前门骂，要人哩。”\n那怪闻言，即唤取披挂。小妖抬出披挂，老妖结束整齐。手提一根竹节钢鞭，走出门来，真个是凶顽毒像。但见：\n方面圜睛霞彩亮，卷唇巨口血盆红。\n几根铁线稀髯摆，两鬓朱砂乱发蓬。\n形似显灵真太岁，貌如发怒狠雷公。\n身披铁甲团花灿，头戴金盔嵌宝浓。\n竹节钢鞭提手内，行时滚滚拽狂风。\n生来本是波中物，脱去原流变化凶。\n要问妖邪真姓字，前身唤做小鼍龙。\n那怪喝道：“是甚人在此打我门哩？”沙僧道：“我把你个无知的泼怪！你怎么弄玄虚变作梢公，架船将我师父摄来？快早送还，饶你性命！”那怪呵呵笑道：“这和尚不知死活！你师父是我拿了，如今要蒸熟了请人哩！你上来，与我见个雌雄，三合敌得我啊，还你师父；如三合敌不得，连你一发都蒸吃了，休想西天去也！”沙僧闻言大怒，轮宝杖劈头就打。那怪举钢鞭，急架相还。两个在水底下，这场好杀：\n降妖杖，竹节鞭，二人怒发各争先。一个是黑水河中千载怪，一个是灵霄殿外旧时仙。那个因贪三藏肉中吃，这个为保唐僧命可怜。都来水底相争斗，各要功成两不然。杀得虾鱼对对摇头躲，蟹鳖双双缩首潜。只听水府群妖齐擂鼓，门前众怪乱争喧。好个沙门真悟净，单身独力展威权！跃浪翻波无胜败，鞭迎杖架两牵连。算来只为唐和尚，欲取真经拜佛天。\n他二人战经三十回合，不见高低。沙僧暗想道：“这怪物是我的对手，枉自不能取胜，且引他出去，教师兄打他。”这沙僧虚丢了个架子，拖着宝杖就走。那妖精更不赶来，道：“你去罢，我不与你斗了，我且具柬帖儿去请客哩。”"}]}
{"conversation": [{"input": "", "output": "沙僧气呼呼跳出水来，见了行者道：“哥哥，这怪物无礼。”行者问：“你下去许多时才出来，端的是甚妖邪？可曾寻见师父？”沙僧道：“他这里边，有一座亭台，台门外横书八个大字，唤做‘衡阳峪黑水河神府’。我闪在旁边，听着他在里面说话，教小的们刷洗铁笼，待要把师父与八戒蒸熟了，去请他舅爷来暖寿。是我发起怒来，就去打门。那怪物提一条竹节钢鞭走出来，与我斗了这半日，约有三十合，不分胜负。我却使个佯输法，要引他出来，着你助阵。那怪物乖得紧，他不来赶我，只要回去具柬请客，我才上来了。”行者道：“不知是个甚么妖邪？”沙僧道：“那模样像一个大鳖；不然，便是个鼍龙也。”行者道：“不知那个是他舅爷？”\n说不了，只见那下湾里走出一个老人，远远的跪下，叫：“大圣，黑水河河神叩头。”行者道：“你莫是那棹船的妖邪，又来骗我么？”那老人磕头滴泪道：“大圣，我不是妖邪，我是这河内真神。那妖精旧年五月间，从西洋海，趁大潮来于此处，就与小神交斗。奈我年迈身衰敌他不过，把我坐的那衡阳峪黑水河神府，就占夺去住了，又伤了我许多水族。我却没奈何，径往海内告他。原来西海龙王是他的母舅，不准我的状子，教我让与他住。我欲启奏上天，奈何神微职小，不能得见玉帝。今闻得大圣到此，特来参拜投生，万望大圣与我出力报冤！”行者闻言道：“这等说，西海龙王都该有罪。他如今摄了我师父与师弟，扬言要蒸熟了，去请他舅爷暖寿，我正要拿他，幸得你来报信。这等啊，你陪着沙僧在此看守，等我去海中，先把那龙王捉来，教他擒此怪物。”河神道：“深感大圣大恩！”\n行者即驾云，径至西洋大海。按筋斗，捻了避水诀，分开波浪。正然走处，撞见一个黑鱼精捧着一个浑金的请书匣儿，从下流头似箭如梭钻将上来，被行者扑个满面，掣铁棒分顶一下，可怜就打得脑浆迸出，腮骨查开，嗗都的一声，飘出水面。他却揭开匣儿看处，里边有一张简帖，上写着：\n愚甥鼍洁，顿首百拜，启上二舅爷敖老大人台下：向承佳惠，感感。今因获得二物，乃东土僧人，实为世间之罕物。甥不敢自用。因念舅爷圣诞在迩，特设菲筵，预祝千寿。万望车驾速临，是荷！"}]}
{"conversation": [{"input": "", "output": "行者笑道：“这厮却把供状先递与老孙也！”正才袖了帖子，往前再行。早有一个探海的夜叉，望见行者，急抽身撞上水晶宫报大王：“齐天大圣孙爷爷来了！”那龙王敖顺即领众水族，出宫迎接道：“大圣，请入小宫少坐，献茶。”行者道：“我还不曾吃你的茶，你倒先吃了我的酒也！”龙王笑道：“大圣一向皈依佛门，不动荤酒，却几时请我吃酒来！”行者道：“你便不曾去吃酒，只是惹下一个吃酒的罪名了。”敖顺大惊道：“小龙为何有罪？”行者袖中取出简帖儿，递与龙王。\n龙王见了，魂飞魄散，慌忙跪下叩头道：“大圣恕罪！那厮是舍妹第九个儿子。因妹夫错行了风雨，刻减了雨数，被天曹降旨，着人曹官魏征丞相，梦里斩了。舍妹无处安身，是小龙带他到此，恩养成人。前年不幸，舍妹疾故，惟他无方居住，我着他在黑水河养性修真。不期他作此恶孽，小龙即差人去擒他来也。”行者道：“你令妹共有几个贤郎？都在那里作怪？”龙王道：“舍妹有九个儿子。那八个都是好的。第一个小黄龙，见居淮渎；第二个小骊龙，见住济渎；第三个青背龙，占了江渎；第四个赤髯龙，镇守河渎；第五个徒劳龙，与佛祖司钟；第六个稳兽龙，与神宫镇脊；第七个敬仲龙，与玉帝守擎天华表；第八个蜃龙，在大家兄处，砥据太岳。此乃第九个鼍龙，因年幼无甚执事，自旧年才着他居黑水河养性，待成名别迁调用。谁知他不遵吾旨，冲撞大圣也。”\n行者闻言，笑道：“你妹妹有几个妹丈？”敖顺道：“只嫁得一个妹丈，乃泾河龙王。向年已此被斩，舍妹孀居于此，前年疾故了。”行者道：“一夫一妻，如何生这几个杂种？”敖顺道：“此正谓‘龙生九种，九种各别。’”行者道：“我才心中烦恼，欲将简帖为证，上奏天庭，问你个通同作怪，抢夺人口之罪。据你所言，是那厮不遵教诲，我且饶你这次：一则是看你昆玉分上；二来只该怪那厮年幼无知，你也不甚知情。你快差人擒来，救我师父，再作区处。”敖顺即唤太子摩昂：“快点五百虾鱼壮兵，将小鼍捉来问罪。”一壁厢安排酒席，与大圣陪礼。行者道：“龙王再勿多心。既讲开饶了你便罢，又何须办酒？我今须与你令郎同回。一则老师父遭愆，二则我师弟盼望。”"}]}
{"conversation": [{"input": "", "output": "那老龙苦留不住，又见龙女捧茶来献。行者立饮他一盏香茶，别了老龙，随与摩昂领兵，离了西海，早到黑水河中。行者道：“贤太子，好生捉怪，我上岸去也。”摩昂道：“大圣宽心，小龙子将他拿上来先见了大圣，惩治了他罪名，把师父送上来，才敢带回海内，见我家父。”行者欣然相别。捏了避水诀，跳出波津，径到了东边崖上。沙僧与那河神迎着道：“师兄，你去时从空而去，怎么回来却自河内而回？”行者把那打死鱼精，得简帖，见龙王，与太子同领兵来之事，备陈了一遍。沙僧十分欢喜，都立在岸边，候接师父不题。\n却说那摩昂太子着介士先到他水府门前，报与妖怪道：“西海老龙王太子摩昂来也。”那怪正坐，忽闻摩昂来，心中疑惑道：“我差黑鱼精投简帖拜请二舅爷，这早晚不见回话，怎么舅爷不来，却是表兄来耶？”正说间，只见那巡河的小怪，又来报：“大王，河内有一枝兵，屯于水府之西，旗号上书着‘西海储君摩昂小帅’。”妖怪道：“这表兄却也狂妄。想是舅爷不得来，命他来赴宴；既是赴宴，如何又领兵劳士？咳！但恐其间有故。”教：“小的们，将我的披挂钢鞭伺候，恐一时变暴。待我且出去迎他，看是何如。”众妖领命，一个个擦掌摩拳准备。\n这鼍龙出得门来，真个见一枝海兵扎营在右。只见：\n征旗飘绣带，画戟列明霞。\n宝剑凝光彩，长枪缨绕花。\n弓弯如月小，箭插似狼牙。\n大刀光灿灿，短棍硬沙沙。\n鲸鳌并蛤蚌，蟹鳖共鱼虾。\n大小齐齐摆，干戈似密麻。\n不是元戎令，谁敢乱爬蹅！"}]}
{"conversation": [{"input": "", "output": "鲸鳌并蛤蚌，蟹鳖共鱼虾。\n大小齐齐摆，干戈似密麻。\n不是元戎令，谁敢乱爬蹅！\n鼍怪见了，径至那营门前，厉声高叫：“大表兄，小弟在此拱候，有请。”有一个巡营的螺螺，急至中军帐报：“千岁殿下，外有鼍龙叫请哩。”太子按一按顶上金盔，束一束腰间宝带，手提一根三棱简，拽开步跑出营去道：“你来请我怎么？”鼍龙进礼道：“小弟今早有简帖拜请舅爷，想是舅爷见弃，着表兄来的。兄长既来赴席，如何又劳师动众？不入水府，扎营在此，又贯甲提兵，何也？”太子道：“你请舅爷做甚？”妖怪道：“小弟一向蒙恩赐居于此，久别尊颜，未得孝顺。昨日捉得一个东土僧人，我闻他是十世修行的元体，人吃了他可以延寿。欲请舅爷看过，上铁笼蒸熟，与舅爷暖寿哩。”太子喝道：“你这厮十分懵懂！你道僧人是谁？”妖怪道：“他是唐朝来的僧人，往西天取经的和尚。”太子道：“你只知他是唐僧，不知他手下徒弟利害哩。”妖怪道：“他有一个长嘴的和尚，唤做个猪八戒，我也把他捉住了，要与唐和尚一同蒸吃。还有一个徒弟，唤做沙和尚，乃是一条黑汉子，晦气色脸，使一根宝杖。昨日在这门外与我讨师父，被我帅出河兵，一顿钢鞭，战得他败阵逃生，也不见怎的利害。”\n太子道：“原来是你不知！他还有一个大徒弟，是五百年前大闹天宫上方太乙金仙齐天大圣，如今保护唐僧往西天拜佛求经，是普陀岩大慈大悲观音菩萨劝善，与他改名，唤做孙悟空行者。你怎么没得做，撞出这件祸来？他又在我海内遇着你的差人，夺了请帖，径入水晶宫，拿捏我父子们 (36) ，有‘结连妖邪，抢夺人口’之罪。你快把唐僧、八戒送上河边，交还了孙大圣，凭着我与他陪礼，你还好得性命；若有半个‘不’字，休想得全生居于此也！”那怪鼍闻此言，心中大怒道：“我与你嫡亲的姑表，你倒反护他人！听你所言，就教把唐僧送出，天地间那里有这等容易事也！你便怕他，莫成我也怕他 (37) ？他若有手段，敢来我水府门前，与我交战三合，我才与他师父；若敌不过我，就连他也拿来，一齐蒸熟。也没甚么亲人，也不去请客，自家关了门，教小的们唱唱舞舞，我坐在上面，自自在在，吃他娘不是！”\n太子见说，开口骂道：“这泼邪！果然无状！且不要教孙大圣与你对敌，你敢与我相持么？”那怪道：“要做好汉，怕甚么相持！”教：“取披挂！”呼唤一声，众小妖跟随左右，献上披挂，捧上钢鞭。他两个变了脸，各逞英雄，传号令，一齐擂鼓。这一场比与沙僧争斗，甚是不同，但见那："}]}
{"conversation": [{"input": "", "output": "旌旗照耀，戈戟摇光。这壁厢营盘解散，那壁厢门户开张。摩昂太子提金简，鼍怪轮鞭急架偿。一声炮响河兵烈，三棒锣鸣海士狂。虾与虾争，蟹与蟹斗。鲸鳌吞赤鲤， 鲌起黄鲿。鲨鲻吃 鲭鱼走，牡蛎擒蛏蛤蚌慌。少扬刺硬如铁棍 (38) ， 司针利似锋芒。鲜 追白鳝，鲈鲙捉乌鲳。一河水怪争高下，两处龙兵定弱强。混战多时波浪滚，摩昂太子赛金刚。喝声金简当头重，拿住妖鼍作怪王。\n这太子将三棱简闪了一个破绽，那妖精不知是诈，钻将进来；被他使个解数，把妖精右臂，只一简，打了个躘踵；赶上前，又一拍脚，跌倒在地。众海兵一拥上前，揪翻住，将绳子背绑了双手，将铁索穿了琵琶骨，拿上岸来。押至孙行者面前道：“大圣，小龙子捉住妖鼍，请大圣定夺。”\n行者与沙僧见了道：“你这厮不遵旨令。你舅爷原着你在此居住，教你养性存身，待你名成之日，别有迁用。你怎么强占水神之宅，倚势行凶，欺心诳上，弄玄虚骗我师父、师弟？我待要打你这一棒，奈何老孙这棒子甚重，略打打儿就了了性命。你将我师父安在何处哩？”那怪叩头不住道：“大圣，小鼍不知大圣大名。却才逆了表兄，骋强背理，被表兄把我拿住。今见大圣，幸蒙大圣不杀之恩，感谢不尽。你师父还捆在那水府之间，望大圣解了我的铁索，放了我手，等我到河中送他出来。”摩昂在旁道：“大圣，这厮是个逆怪，他极奸诈，若放了他，恐生恶念。”沙和尚道：“我认得他那里，等我寻师父去。”\n他两个跳入水中，径至水府门前。那里门扇大开，更无一个小卒。直入亭台里面，见唐僧、八戒，赤条条都捆在那里。沙僧即忙解了师父，河神亦随解了八戒，一家背着一个出水面，径至岸边。猪八戒见那妖精锁绑在侧，急掣钯上前就筑，口里骂道：“泼邪畜！你如今不吃我了？”行者扯住道：“兄弟，且饶他死罪罢，看敖顺贤父子之情。”摩昂进礼道：“大圣，小龙子不敢久停。既然救得你师父，我带这厮去见家父。虽大圣饶了他死罪，家父决不饶他活罪，定有发落处置，仍回复大圣谢罪。”行者道：“既如此，你领他去罢。多多拜上令尊，尚容面谢。”那太子押着那妖鼍，投水中，帅领海兵，径转西洋大海不题。\n却说那黑水河神谢了行者道：“多蒙大圣复得水府之恩！”唐僧道：“徒弟呵，如今还在东岸，如何渡此河也？”河神道：“老爷勿虑，且请上马，小神开路，引老爷过河。”那师父才骑了白马，八戒采着缰绳，沙和尚挑了行李，孙行者扶持左右，只见河神作起阻水的法术，将上流挡住。须臾，下流撤干，开出一条大路。师徒们行过西边，谢了河神，登崖上路。这正是："}]}
{"conversation": [{"input": "", "output": "禅僧有救来西域，彻地无波过黑河。\n毕竟不知怎生得拜佛求经，且听下回分解。\n第四十四回　法身元运逢车力 (39) 心正妖邪度脊关 (40) \n诗曰：\n求经脱瘴向西游，无数名山不尽休。\n兔走乌飞催昼夜，鸟啼花落自春秋。\n微尘眼底三千界，锡杖头边四百州。\n宿水餐风登紫陌，未期何日是回头。\n话说唐三藏幸亏龙子降妖，黑水河神开路，师徒们过了黑水河，找大路一直西来。真个是迎风冒雪，戴月披星。行够多时，又值早春天气。但见：\n三阳转运 (41) ，万物生辉。三阳转运，满天明媚开图画；万物生辉，遍地芳菲设绣茵。梅残数点雪，麦涨一川云。渐开冰解山泉溜，尽放萌芽没烧痕 (42) 。正是那：太昊乘震 (43) ，勾芒御辰 (44) ；花香风气暖。云淡日光新。道旁杨柳舒青眼 (45) ，膏雨滋生万象春 (46) 。\n师徒们在路上，游观景色，缓马而行，忽听得一声吆喝，好便似千万人呐喊之声。唐三藏心中害怕，兜住马不能前进，急回头道：“悟空，是那里这等响振？”八戒道：“好一似地裂山崩。”沙僧道：“也就如雷声霹雳。”三藏道：“还是人喊马嘶。”孙行者笑道：“你们都猜不着，且住，待老孙看是何如。”\n好行者，将身一纵，踏云光起在空中，睁眼观看，远见一座城池；又近觑，倒也祥光隐隐，不见甚么凶气纷纷。行者暗自沉吟道：“好去处！如何有响声振耳？……那城中又无旌旗闪灼，戈戟光明，又不是炮声响振，何以若人马喧哗？”正议间，只见那城门外，有一块沙滩空地，攒簇了许多和尚，在那里扯车儿哩。原来是一齐着力打号，齐喊“大力王菩萨”，所以惊动唐僧。\n行者渐渐按下云头来看处，呀！那车子装的都是砖瓦、木植、土坯之类。滩头上坡坂最高，又有一道夹脊小路，两座大关。关下之路都是直立壁陡之崖，那车儿怎么拽得上去？虽是天色和暖，那些人却也衣衫蓝缕，看此像十分窘迫。行者心疑道：“想是修盖寺院。他这里五谷丰登，寻不出杂工人来，所以这和尚亲自努力。”正自猜疑未定，只见那城门里，摇摇摆摆，走出两个少年道士来。你看他怎生打扮。但见他：\n头戴星冠 (47) ，身披锦绣。头戴星冠光耀耀，身披锦绣彩霞飘。足踏云头履，腰系熟丝绦。面如满月多聪俊，形似瑶天仙客娇。"}]}
{"conversation": [{"input": "", "output": "那些和尚见道士来，一个个心惊胆战，加倍着力，恨苦的拽那车子。行者就晓得了：“咦！想必这和尚们怕那道士，不然呵，怎么这等着力拽扯？我曾听得人言，西方路上有个敬道灭僧之处，断乎此间是也。我待要回报师父，奈何事不明白，返惹他怪，敢道这等一个伶俐之人，就不能探个实信。且等下去问得明白，好回师父话。”\n你道他来问谁？好大圣，按落云头，去郡城脚下摇身一变，变做个游方的云水全真 (48) ，左臂上挂着一个水火篮儿，手敲着渔鼓，口唱着道情词 (49) ，近城门，迎着两个道士，当面躬身道：“道长，贫道起手。”那道士还礼道：“先生那里来的？”行者道：“我弟子云游于海角，浪荡在天涯。今朝来此处，欲募善人家。动问二位道长，这城中那条街上好道？那个巷里好贤？我贫道好去化些斋吃。”那道士笑道：“你这先生，怎么说这等败兴的话？”行者道：“何为败兴？”道士道：“你要化些斋吃，却不是败兴？”行者道：“出家人以乞化为由，却不化斋吃，怎生有钱买？”道士笑道：“你是远方来的，不知我这城中之事。我这城中，且休说文武官员好道，富民长者爱贤，大男小女见我等拜请奉斋，——这般都不须挂齿。头一等就是万岁君王好道爱贤。”行者道：“我贫道一则年幼，二则是远方乍来，实是不知。烦二位道长将这里地名、君王好道爱贤之事，细说一遍，足见同道之情。”道士说：“此城名唤车迟国。宝殿上君王与我们有亲。”\n行者闻言，呵呵笑道：“想是道士做了皇帝？”他道：“不是。只因这二十年前，民遭亢旱，天无点雨，地绝谷苗，不论君臣黎庶，大小人家，家家沐浴焚香，户户拜天求雨。正都在倒悬捱命之处，忽然天降下三个仙长来，俯救生灵。”行者问道：“是那三个仙长？”道士说：“便是我家师父。”行者道：“尊师甚号？”道士云：“我大师父号做虎力大仙，二师父鹿力大仙，三师父羊力大仙。”行者问曰：“三位尊师，有多少法力？”道士云：“我那师父，呼风唤雨，只在翻掌之间；指水为油，点石成金，却如转身之易。所以有这般法力，能夺天地之造化，换星斗之玄微，君臣相敬，与我们结为亲也。”行者道：“这皇帝十分造化。常言道：‘术动公卿。’老师父有这般手段，结了亲，其实不亏他。噫，不知我贫道可有星星缘法 (50) ，得见那老师父一面哩？”道士笑曰：“你要见我师父，有何难处。我两个是他靠胸贴肉的徒弟，我师父却又好道爱贤，只听见说个‘道’字，就也接出大门。若是我两个引进你，乃吹灰之力。”"}]}
{"conversation": [{"input": "", "output": "行者深深的唱个大喏道：“多承举荐，就此进去罢。”道士说：“且少待片时，你在这里坐下，等我两个把公事干了来，和你进去。”行者道：“出家人无拘无束，自由自在，有甚公干？”道士用手指定那沙滩上僧人：“他做的是我家生活，恐他躲懒，我们去点他一卯就来。”行者笑道：“道长差了。僧道之辈都是出家人，为何他替我们做活，伏我们点卯？”道士云：“你不知道。因当年求雨之时，僧人在一边拜佛，道士在一边告斗 (51) ，都请朝廷的粮偿。谁知那和尚不中用，空念空经，不能济事。后来我师父一到，唤雨呼风，拔济了万民涂炭。却才恼了朝廷，说那和尚无用，拆了他的山门，毁了他的佛像，追了他的度牒 (52) ，不放他回乡，御赐与我们家做活，就当小厮一般。我家里烧火的也是他，扫地的也是他，顶门的也是他。因为后边还有住房未曾完备，着这和尚来拽砖瓦，拖木植，起盖房宇。只恐他贪顽躲懒，不肯拽车，所以着我两个去查点查点。”\n行者闻言，扯住道士滴泪道：“我说我无缘，真个无缘，不得见老师父尊面！”道士云：“如何不得见面？”行者道：“我贫道在方上云游，一则是为性命，二则也为寻亲。”道士问：“你有甚么亲？”行者道：“我有一个叔父，自幼出家，削发为僧。向日年程饥馑，也来外面求乞。这几年不见回家，我念祖上之恩，特来顺便寻访。想必是羁迟在此等地方，不能脱身，未可知也。我怎的寻着他，见一面，才可与你进城。”道士云：“这般却是容易。我两个且坐下，即烦你去沙滩上替我一查。只点头目有五百名数目便罢。看内中那个是你令叔。果若有呀，我们看道中情分，放他去了，却与你进城好么？”"}]}
{"conversation": [{"input": "", "output": "行者顶谢不尽，长揖一声，别了道士，敲着渔鼓，径往沙滩之上。过了双关，转下夹脊，那和尚一齐跪下磕头道：“爷爷，我等不曾躲懒，五百名半个不少，都在此扯车哩。”行者看见暗笑道：“这些和尚被道士打怕了，见我这假道士就这般悚惧。若是个真道士，好道也活不成了。”行者又摇手道：“不要跪，休怕。我不是监工的，我来此是寻亲的。”众僧们听说认亲，就把他圈子阵围将上来，一个个出头露面，咳嗽打响，巴不得要认出去。道：“不知那个是他亲哩。”行者认了一会，呵呵笑将起来。众僧道：“老爷不认亲，如何发笑？”行者道：“你们知我笑甚么？笑你这些和尚全不长俊！父母生下你来，皆因命犯华盖 (53) ，妨爷克娘 (54) ，或是不招姊妹 (55) ，才把你舍断了出家。你怎的不遵三宝，不敬佛法，不去看经拜忏，却怎么与道士佣工，作奴婢使唤？”众僧道：“老爷，你来羞我们哩！你老人家想是个外边来的，不知我这里利害。”行者道：“果是外方来的，其实不知你这里有甚利害。”\n众僧滴泪道：“我们这一国君王，偏心无道，只喜得是老爷等辈，恼的是我们佛子。”行者道：“为何来？”众僧道：“只因呼风唤雨，三个仙长来此处，灭了我等 (56) 。哄信君王，把我们寺拆了，度牒追了，不放归乡，亦不许补役当差，赐与那仙长家使用，苦楚难当！但有个游方道者至此，即请拜王领赏；若是和尚来，不分远近，就拿来与仙长家佣工。”行者道：“想必那道士还有甚么巧法术，诱了君王？若只是呼风唤雨，也都是傍门小法术耳，安能动得君心？”众僧道：“他会炼砂干汞，打坐存神，点水为油，点石成金。如今兴盖三清观宇，对天地昼夜看经忏悔，祈君王万年不老，所以就把君心惑动了。”\n行者道：“原来这般。你们都走了便罢。”众僧道：“老爷，走不脱！那仙长奏准君王，把我们画了影身图，四下里长川张挂 (57) 。他这车迟国地界也宽，各府州县乡村店集之方，都有一张和尚图，上面是御笔亲题。若有官职的，拿得一个和尚，高升三级；无官职的，拿得一个和尚，就赏白银五十两，所以走不脱。且莫说是和尚，就是剪鬃、秃子、毛稀的，都也难逃。四下里快手又多 (58) ，缉事的又广，凭你怎么也是难脱。我们没奈何，只得在此苦捱。”"}]}
{"conversation": [{"input": "", "output": "行者道：“既然如此，你们死了便罢。”众僧道：“老爷，有死的。到处捉来与本处和尚，也共有二千馀众。到此熬不得苦楚，受不得爊煎，忍不得寒冷，服不得水土，死了有六七百，自尽了有七八百。只有我这五百个不得死。”行者道：“怎么不得死？”众僧道：“悬梁绳断，刀刎不疼；投河的飘起不沉，服药的身安不损。”行者道：“你却造化，天赐汝等长寿哩！”众僧道：“老爷呀，你少了一个字儿，是‘长受罪’哩！我等日食三餐，乃是糙米熬得稀粥。到晚就在沙滩上冒露安身。才合眼，就有神人拥护。”行者道：“想是累苦了，见鬼么？”众僧道：“不是鬼，乃是六丁六甲、护教伽蓝。但至夜就来保护。但有要死的，就保着不教他死。”行者道：“这些神却也没理，只该教你们早死早升天，却来保护怎的？”众僧道：“他在梦寐中劝解我们，教：‘不要寻死，且苦捱着，等那东土大唐圣僧，往西天取经的罗汉。他手下有个徒弟，乃齐天大圣，神通广大，专秉忠良之心，与人间报不平之事，济困扶危，恤孤念寡。只等他来显神通，灭了道士，还敬你们沙门禅教哩。’”\n行者闻得此言，心中暗笑道：“莫说老孙无手段，预先神圣早传名。”他急抽身，敲着渔鼓别了众僧，径来城门口，见了道士。那道士迎着道：“先生，那一位是令亲？”行者道：“五百个都与我有亲。”两个道士笑道：“你怎么就有许多亲？”行者道：“一百个是我左邻，一百个是我右舍，一百个是我父党，一百个是我母党，一百个是我交契。你若肯把这五百人都放了，我便与你进去；不放，我不去了。”道士云：“你想有些风病，一时间就胡说了。那些和尚乃国王御赐，若放一二名，还要在师父处递了病状，然后补了死状，才了得哩。怎么说都放了！此理不通，不通！且不要说我家没人使唤，就是朝廷也要怪。他那里长要差官查勘，或时御驾也亲来点札，怎么敢放？”行者道：“不放么？”道士说：“不放！”行者连问三声，就怒将起来，把耳朵里铁棒取出，迎风捻了一捻，就碗来粗细，幌了一幌，照道士脸上一刮，可怜就打得头破血流身倒地，皮开颈折脑浆倾！"}]}
{"conversation": [{"input": "", "output": "那滩上僧人，远远望见他打杀了两个道士，丢了车儿，跑将上来道：“不好了！不好了！打杀皇亲了！”行者道：“那个是皇亲？”众僧把他簸箕阵围了，道：“他师父，上殿不参王，下殿不辞主，朝廷常称做‘国师兄长先生’。你怎么到这里闯祸？他徒弟出来监工，与你无干，你怎么把他来打死？那仙长不说是你来打杀，只说是来此监工，我们害了他性命。我等怎了？且与你进城去，会了人命出来。”行者笑道：“列位休嚷。我不是云水全真，我是来救你们的。”众僧道：“你倒打杀人，害了我们，添了担儿，如何是救我们的？”行者道：“我是大唐圣僧徒弟孙悟空行者，特特来此救你们性命。”众僧道：“不是！不是！那老爷我们认得他。”行者道：“又不曾会他，如何认得？”众僧道：“我们梦中尝见一个老者，自言太白金星，常教诲我等，说那孙行者的模样，莫教错认了。”行者道：“他和你怎么说来？”众僧道：“他说那大圣：\n磕额金睛幌亮，圆头毛脸无腮。咨牙尖嘴性情乖，貌比雷公古怪。惯使金箍铁棒，曾将天阙攻开。如今皈正保僧来，专救人间灾害。”\n行者闻言又嗔又喜：喜道替老孙传名，嗔道那老贼惫 ，把我的元身都说与这伙凡人。忽失声道：“列位诚然认我不是孙行者。我是孙行者的门人，来此处学闯祸耍子的。那里不是孙行者来了？”用手向东一指，哄得众僧回头，他却现了本相。众僧们方才认得，一个个倒身下拜道：“爷爷！我等凡胎肉眼，不知是爷爷显化。望爷爷与我们雪恨消灾，早进城降邪从正也！”行者道：“你们且跟我来。”众僧紧随左右。\n那大圣径至沙滩上，使个神通，将车儿拽过两关，穿过夹脊，提起来摔得粉碎。把那些砖瓦木植，尽抛下坡坂。喝教众僧：“散！莫在我手脚边，等我明日见这皇帝，灭那道士！”众僧道：“爷爷呀，我等不敢远走，但恐在官人拿住解来，却又吃打罚赎，反又生灾。”行者道：“既如此，我与你个护身法儿。”好大圣，把毫毛拔了一把，嚼得粉碎，每一个和尚与他一截。都教他：“捻在无名指甲里，捻着拳头只情走路。无人敢拿你便罢，若有人拿你，攒紧了拳头，叫一声‘齐天大圣’，我就来护你。”众僧道：“爷爷，倘若去得远了，看不见你，叫你不应，怎么是好？”行者道：“你只管放心，就是万里之遥，可保全无事。”"}]}
{"conversation": [{"input": "", "output": "众僧有胆量大的，捻着拳头，悄悄的叫声“齐天大圣！”只见一个雷公站在面前，手执铁棒，就是千军万马，也不能近身。此时有百十众齐叫，足有百十个大圣护持。众僧叩头道：“爷爷！果然灵显！”行者又吩咐：“叫声‘寂’字，还你收了。”真个是叫声“寂！”依然还是毫毛在那指甲缝里。众和尚却才欢喜逃生，一齐而散。行者道：“不可十分远遁，听我城中消息。但有招僧榜出，就进城还我毫毛也。”五百个和尚，东的东，西的西，走的走，立的立，四散不题。\n却说那唐僧在路旁，等不得行者回话，教猪八戒引马投西，遇着些僧人奔走；将近城边，见行者还与十数个未散的和尚在那里。三藏勒马道：“悟空，你怎么来打听个响声，许久不回？”行者引了十数个和尚，对唐僧马前施礼，将上项事说了一遍。三藏大惊道：“这般啊，我们怎了？”那十数个和尚道：“老爷放心。孙大圣爷爷乃天神降的，神通广大，定保老爷无虞。我等是这城里敕建智渊寺内僧人。因这寺是先王太祖御造的，现有先王太祖神像在内，未曾拆毁。城中寺院，大小尽皆拆了。我等请老爷赶早进城，到我荒山安下，待明日早朝，孙大圣必有处置。”行者道：“汝等说得是，也罢，趁早进城去来。”\n那长老却才下马，行到城门之下，此时已太阳西坠。过吊桥，进了三层门里，街上人见智渊寺的和尚牵马挑包，尽皆回避。正行时，却到山门前，但见那门上高悬着一面金字大匾，乃“敕建智渊寺”。众僧推开门，穿过金刚殿，把正殿门开了。唐僧取袈裟披起，拜毕金身，方入。众僧叫：“看家的！”老和尚走出来，看见行者就拜，道：“爷爷！你来了？”行者道：“你认得我是那个爷爷，就是这等呼拜？”那和尚道：“我认得你是齐天大圣孙爷爷，我们夜夜梦中见你。太白金星常常来托梦，说道只等你来，我们才得性命。今日果见尊颜与梦中无异。爷爷呀，喜得早来，再迟一两日，我等已俱做鬼矣！”行者笑道：“请起，请起。明日就有分晓。”众僧安排了斋饭，他师徒们吃了。打扫干净方丈，安寝一宿。\n二更时候，孙大圣心中有事，偏睡不着。只听那里吹打，悄悄的爬起来，穿了衣服，跳在空中观看，原来是正南上灯烛荧煌。低下云头仔细再看，却乃是三清观道士禳星哩 (59) 。但见那："}]}
{"conversation": [{"input": "", "output": "灵区高殿，福地真堂。灵区高殿，巍巍壮似蓬壶景；福地真堂，隐隐清如化乐宫。两边道士奏笙簧，正面高公擎玉简 (60) 。宣理《消灾忏》，开讲《道德经》。扬尘几度尽传符，表白一番皆俯伏。咒水发檄 (61) ，烛焰飘摇冲上界；查罡布斗 (62) ，香烟馥郁透清霄。案头有供献新鲜，桌上有斋筵丰盛。\n殿门前挂一联黄绫织绵的对句，绣着二十二个大字，云：“雨顺风调，愿祝天尊无量法；河清海晏，祈求万岁有馀年。”行者见三个老道士，披了法衣，想是那虎力、鹿力、羊力大仙。下面有七八百个散众，司鼓司钟，侍香表白，尽都侍立两边。行者暗自喜道：“我欲下去与他混一混，奈何单丝不线，孤掌难鸣。且回去照顾八戒、沙僧，一同来耍耍。”\n按落祥云，径至方丈中。原来八戒与沙僧通脚睡着 (63) 。行者先叫悟净。沙和尚醒来道：“哥哥，你还不曾睡哩？”行者道：“你且起来，我和你受用些来。”沙僧道：“半夜三更，口枯眼涩，有甚受用？”行者道：“这城里果有一座三清观。观里道士们修醮，三清殿上有许多供养：馒头足有斗大，烧果有五六十斤一个，衬饭无数，果品新鲜。和你受用去来！”那猪八戒睡梦里听见说吃好东西，就醒了，道：“哥哥，就不带挈我些儿？”行者道：“兄弟，你要吃东西。不要大呼小叫，惊醒了师父。都跟我来。”\n他两个套上衣服，悄悄的走出门前，随行者踏了云头，跳将起去。那呆子看见灯光，就要下手。行者扯住道：“且休忙。待他散了，方可下去。”八戒道：“他才念到兴头上，却怎么肯散？”行者道：“等我弄个法儿，他就散了。”好大圣，捻着诀，念个咒语，往巽地上吸一口气，呼的吹去，便是一阵狂风，径直卷进那三清殿上，把他些花瓶烛台，四壁上悬挂的功德，一齐刮倒，遂而灯火无光。众道士心惊胆战。虎力大仙道：“徒弟们且散。这阵神风所过，吹灭了灯烛香花，各人归寝，明朝早起，多念几卷经文补数。”众道士果各退回。"}]}
{"conversation": [{"input": "", "output": "这行者却引八戒、沙僧，按落云头，闯上三清殿。呆子不论生熟，拿过烧果来张口就啃。行者掣铁棒着手便打，八戒缩手躲过道：“还不曾尝着甚么滋味，就打！”行者道：“莫要小家子行，且叙礼坐下受用。”八戒道：“不羞！偷东西吃，还要叙礼！若是请将来，却要如何！”行者道：“这上面坐的是甚么菩萨？”八戒笑道：“三清也认不得，却认做甚么菩萨！”行者道：“那三清？”八戒道：“中间的是元始天尊，左边的是灵宝道君，右边的是太上老君。”行者道：“都要变得这般模样，才吃得安稳哩。”那呆子急了，闻得那香喷喷供养，要吃。爬上高台，把老君一嘴拱下去道：“老官儿，你也坐得够了，让我老猪坐坐。”八戒变做太上老君；行者变做元始天尊；沙僧变作灵宝道君。把原像都推下去。及坐下时，八戒就抢大馒头吃。行者道：“莫忙哩！”八戒道：“哥哥，变得如此，还不吃等甚？”\n行者道：“兄弟呀，吃东西事小，泄漏天机事大。这圣像都推在地下，倘有起早的道士来撞钟扫地，或绊一个根头，却不走漏消息？你把他藏过一边来。”八戒道：“此处路生，摸门不着，却那里藏他？”行者道：“我才进来时，那右手下有一重小门儿，那里面秽气畜人 (64) ，想必是个五谷轮回之所 (65) 。你把他送在那里去罢。”\n这呆子有些夯力量 (66) ，跳下来把三个圣像，拿在肩膊上，扛将出来；到那厢，用脚登开门看时，原来是个大东厕。笑道：“这个弼马温着然会弄嘴弄舌！把个毛坑也与他起个道号，叫做甚么‘五谷轮回之所’！”那呆子扛在肩上且不丢了去，口里啯啯哝哝的祷道：\n三清，三清，我说你听：远方到此，惯灭妖精。欲享供养，无处安宁。借你坐位，略略少停。你等坐久，也且暂下毛坑。你平日家受用无穷，做个清净道士；今日里不免享些秽物，也做个受臭气的天尊！\n祝罢，烹的望里一摔， 了半衣襟臭水，走上殿来。行者道：“可藏得好么？”八戒道：“藏便藏得好，只是 起些水来，污了衣服，有些腌臓臭气，你休恶心。”行者笑道：“也罢，你且来受用，但不知可得个干净身子出门哩。”那呆子还变做老君。三人坐下，尽情受用。先吃了大馒头，后吃簇盘、衬饭、点心、拖炉、饼锭、油煠、蒸酥，那里管甚么冷热，任情吃起。原来孙行者不大吃烟火食，只吃几个果子，陪他两个。那一顿如流星赶月，风卷残云，吃得罄尽。已此没得吃了，还不走路，且在那里闲讲，消食耍子。"}]}
{"conversation": [{"input": "", "output": "噫！有这般事！原来那东廊下有一个小道士，才睡下，忽然起来道：“我的手铃儿忘记在殿上，若失落了，明日师父见责。”与那同睡者道：“你睡着，等我寻去。”急忙中不穿底衣，止扯一领直裰，径到正殿中寻铃。摸来摸去，铃儿摸着了，正欲回头，只听得有呼吸之声。道士害怕，急拽步往外走时，不知怎的， 着一个荔枝核子，扑的滑了一跌，哨的一声，把个铃儿跌得粉碎。猪八戒忍不住呵呵大笑出来，把个小道士唬走了三魂，惊回了七魄，一步一跌，撞到后方丈外，打着门叫：“师公！不好了！祸事了！”三个老道士还未曾睡，即开门问：“有甚祸事？”他战战兢兢道：“弟子忘失了手铃儿，因去殿上寻铃，只听得有人呵呵大笑，险些儿唬杀我也！”老道士闻言，即叫：“掌灯来！看是甚么邪物？”一声传令，惊动那两廊道士，大大小小都爬起来点灯着火，往正殿上观看。\n不知端的何如，且听下回分解。\n第四十五回　三清观大圣留名 车迟国猴王显法\n却说孙大圣左手把沙和尚捻一把，右手把猪八戒捻一把，他二人却就省悟。坐在高处倥着脸 (67) ，不言不语。凭那些道士点灯着火，前后照看。他三个就如泥塑金装一般模样。虎力大仙道：“没有歹人，如何把供献都吃了？”鹿力大仙道：“却像人吃的勾当，有皮的都剥了皮，有核的都吐出核，却怎么不见人形？”羊力大仙道：“师兄勿疑。想是我们虔心志意，在此昼夜诵经，前后申文，又是朝廷名号，断然惊动天尊。想是三清爷爷圣驾降临，受用了这些供养。趁今仙从未返，鹤驾在斯，我等可拜告天尊，恳求些圣水金丹进与陛下，却不是长生永寿，见我们的功果也？”虎力大仙道：“说的是。”教：“徒弟们动乐诵经！一壁厢取法衣来，等我步罡拜祷。”那些小道士俱遵命，两班儿摆列齐整。当一声磬响，齐念一卷《黄庭道德真经》 (68) 。虎力大仙披了法衣，擎着玉简，对面前舞蹈扬尘，拜伏于地，朝上启奏道：\n诚惶诚恐，稽首归依。臣等兴教，仰望清虚。灭僧鄙俚，敬道光辉。敕修宝殿，御制庭闱。广陈供养，高挂龙旗。通宵秉烛，镇日香菲 (69) 。一诚达上，寸敬虔归。今蒙降驾，未返仙车，望赐些金丹圣水。进与朝廷，寿比南山。"}]}
{"conversation": [{"input": "", "output": "八戒闻言，心中忐忑，默对行者道：“这是我们的不是，吃了东西且不走路，只等这般祷祝，却怎么答应？”行者又捻一把，忽地开口叫声：“晚辈小仙，且休拜祝。我等自蟠桃会上来的，不曾带得金丹圣水，待改日再来垂赐。”那些大小道士听见说出话来，一个个抖衣而战道：“爷爷呀！活天尊临凡，是必莫放，好歹求个长生的法儿！”鹿力大仙上前，又拜云：\n扬尘顿首，谨办丹诚。微臣归命，俯仰三清。自来此界，兴道除僧。国王心喜，敬重玄龄。罗天大醮 (70) ，彻夜看经。幸天尊之不弃，降圣驾而临庭。俯求垂念，仰望恩荣。是必留些圣水，与弟子们延寿长生。\n沙僧捻着行者，默默的道：“哥呀，要得紧，又来祷告了。”行者道：“与他些罢。”八戒寂寂道：“那里有得？”行者道：“你只看着我，我有时，你们也都有了。”那道士吹打已毕，行者开言道：“那晚辈小仙，不须伏拜。我欲不留些圣水与你们，恐灭了苗裔；若要与你，又忒容易了。”众道闻言，一齐俯伏叩头道：“万望天尊念弟子恭敬之意，千乞喜赐些许。我弟子广宣道德，奏国王普敬玄门。”行者道：“既如此，取器皿来。”那道士一齐顿首谢恩。虎力大仙爱强，就抬一口大缸，放在殿上；鹿力大仙端一砂盆安在供桌之上；羊力大仙把花瓶摘了花，移在中间。行者道：“你们都出殿前，掩上格子，不可泄了天机，好留与你些圣水。”众道一齐跪伏丹墀之下，掩了殿门。\n那行者立将起来，掀着虎皮裙，撒了一花瓶臊溺。猪八戒见了，欢喜道：“哥啊，我把你做这几年兄弟，只这些儿不曾弄我。我才吃了些东西，道要干这个事儿哩。”那呆子揭衣服，忽喇喇，就似吕梁洪倒下坂来 (71) ，沙沙的溺了一砂盆。沙和尚却也撒了半缸。依旧整衣端坐在上道：“小仙领圣水。”\n那些道士，推开格子，磕头礼拜谢恩，抬出缸去，将那瓶盆总归一处，教：“徒弟，取个锺子来尝尝。”小道士即便拿了一个茶锺，递与老道士。道士舀出一锺来，喝下口去，只情抹唇咂嘴。鹿力大仙道：“师兄好吃么？”老道士努着嘴道：“不甚好吃，有些酣 之味 (72) 。”羊力大仙道：“等我尝尝。”也喝了一口，道：“有些猪溺臊气。”行者坐在上面，听见说出这话儿来，已此识破了，道：“我弄个手段，索性留个名罢。”大叫云：\n道号！道号！你好胡思！那个三清，肯降凡基？吾将真姓，说与你知。大唐僧众，奉旨来西。良宵无事，下降宫闱。吃了供养，闲坐嬉嬉。蒙你叩拜，何以答之？那里是甚么圣水，你们吃的都是我一溺之尿！"}]}
{"conversation": [{"input": "", "output": "那道士闻得此言，拦住门，一齐动叉钯、扫帚、瓦块、石头，没头没脸，往里面乱打。好行者，左手挟了沙僧，右手挟了八戒，闯出门，驾着祥光，径转智渊寺方丈。不敢惊动师父，三人又复睡下。\n早是五鼓三点，那国王设朝，聚集两班文武，四百朝官，但见绛纱灯火光明，宝鼎香云 叇 (73) 。此时唐三藏醒来，叫：“徒弟，徒弟，伏侍我倒换关文去来。”行者与沙僧、八戒急起身，穿了衣服，侍立左右道：“上告师父。这昏君信着那些道士，兴道灭僧，恐言语差错，不肯倒换关文；我等护持师父，都进朝去也。”唐僧大喜，披了锦 袈裟。行者带了通关文牒，教悟净捧着钵盂，悟能拿了锡杖，将行囊、马匹，交与智渊寺僧看守。径到五凤楼前，对黄门官作礼，报了姓名。言是东土大唐取经的和尚来此倒换关文，烦为转奏。那阁门大使，进朝俯伏金阶，奏曰：“外面有四个和尚，说是东土大唐取经的，欲来倒换关文，现在五凤楼前候旨。”国王闻奏道：“这和尚没处寻死，却来这里寻死！那巡捕官员，怎么不拿他解来？”旁边闪过当驾的太师，启奏道：“东土大唐，乃南赡部洲，号曰中华大国，到此有万里之遥，路多妖怪。这和尚一定有些法力，方敢西来。望陛下看中华之远僧，且召来验牒放行，庶不失善缘之意。”国王准奏，把唐僧等宣至金銮殿下。师徒们排列阶前，捧关文递与国王。\n国王展开方看，又见黄门官来奏：“三位国师来也。”慌得国王收了关文，急下龙座，着近侍的设了绣墩，躬身迎接。三藏等回头观看，见那大仙摇摇摆摆，后带着一双丫髻蓬头的小童儿，往里直进。两班官控背躬身，不敢仰视。他上了金銮殿，对国王径不行礼。那国王道：“国师，朕未曾奉请，今日如何肯降？”老道士云：“有一事奉告，故来也。那四个和尚是那国来的？”国王道：“是东土大唐差去西天取经的，来此倒换关文。”那三道士鼓掌大笑道：“我说他走了，原来还在这里！”国王惊道：“国师有何话说？他才来报了姓名，正欲拿送国师使用，怎奈当驾太师所奏有理，朕因看远来之意，不灭中华善缘，方才召入验牒。不期国师有此问，想是他冒犯尊颜，有得罪处也？”道士笑云：“陛下不知。他昨日来的，在东门外打杀了我两个徒弟，放了五百个囚僧，捽碎车辆，夜间闯进观来，把三清圣像毁坏，偷吃了御赐供养。我等被他蒙蔽了，只道是天尊下降，求些圣水金丹，进与陛下，指望延寿长生。不期他遗些小便，哄瞒我等。我等各喝了一口，尝出滋味，正欲下手擒拿，他却走了。今日还在此间，正所谓‘冤家路儿窄’也！”那国王闻言发怒，欲诛四众。"}]}
{"conversation": [{"input": "", "output": "孙大圣合掌开言，厉声高叫道：“陛下暂息雷霆之怒，容僧等启奏。”国王道：“你冲撞了国师，国师之言，岂有差谬！”行者道：“他说我昨日到城外打杀他两个徒弟，是谁知证？我等且屈认了，着两个和尚偿命，还放两个去取经。他又说我捽碎车辆，放了囚僧，此事亦无见证，料不该死，再着一个和尚领罪罢了。他说我毁了三清，闹了观宇，这又是栽害我也。”国王道：“怎见栽害？”行者道：“我僧乃东土之人，乍来此处，街道尚且不通，如何夜里就知他观中之事？既遗下小便，就该当时捉住，却这早晚坐名害人。天下假名托姓的无限，怎么就说是我？望陛下回嗔详察。”那国王本来昏乱，被行者说了一遍，他就决断不定。\n正疑惑之间，又见黄门官来奏：“陛下，门外有许多乡老听宣。”国王道：“有何事干？”即命宣来。宣至殿前，有三四十名乡老，朝上磕头道：“万岁，今年一春无雨，但恐夏月干荒，特来启奏，请那位国师爷爷祈一场甘雨，普济黎民。”国王道：“乡老且退，就有雨来也。”乡老谢恩而出。国王道：“唐朝僧众，朕敬道灭僧为何？只为当年求雨，我朝僧人，更未尝求得一点；幸天降国师，拯援涂炭。你今远来，冒犯国师，本当即时问罪；姑且恕你，敢与我国师赌胜求雨么？若祈得一场甘雨，济度万民，朕即饶你罪名，倒换关文，放你西去。若赌不过，无雨，就将汝等推赴杀场，典刑示众。”行者笑道：“小和尚也晓得些儿求祷。”国王见说，即命打扫坛场，一壁厢教：“摆驾，寡人亲上五凤楼观看。”当时多官摆驾，须臾，上楼坐了。唐三藏随着行者、沙僧、八戒，侍立楼下。那三道士陪国王坐在楼上。少时间，一员官飞马来报：“坛场诸色皆备，请国师爷爷登坛。”"}]}
{"conversation": [{"input": "", "output": "那虎力大仙，欠身拱手，辞了国王，径下楼来。行者向前拦住道：“先生那里去？”大仙道：“登坛祈雨。”行者道：“你也忒自重了，更不让我远乡之僧。——也罢，这正是‘强龙不压地头蛇’。先生先去，必须对君前讲开。”大仙道：“讲甚么？”行者道：“我与你都上坛祈雨，知雨是你的，是我的？不见是谁的功绩了。”国王在上听见，心中暗喜道：“那小和尚说话。倒有些筋节 (74) 。”沙僧听见，暗笑道：“不知一肚子筋节，还不曾拿出来哩！”大仙道：“不消讲，陛下自然知之。”行者道：“虽然知之，奈我远来之僧，未曾与你相会。那时彼此混赖，不成勾当，须讲开方好行事。”大仙道：“这一上坛，只看我的令牌为号：一声令牌响，风来；二声响，云起；三声响，雷闪齐鸣；四声响，雨至；五声响，云散雨收。”行者笑道：“妙啊！我僧是不曾见。请了，请了！”\n大仙拽开步前进，三藏等随后，径到了坛门外。抬头观看，那里有一座高台，约有三丈多高，台左右插着二十八宿旗号，顶上放一张桌子，桌上有一个香炉，炉中香烟霭霭。两边有两只烛台，台上风烛煌煌。炉边靠着一个金牌，牌上镌的是雷神名号。底下有五个大缸，都注着满缸清水，水上浮着杨柳枝。杨柳枝上，托着一面铁牌，牌上书的是雷霆都司的符字。左右有五个大桩，桩上写着五方蛮雷使者的名录。每一桩边，立两个道士，各执铁锤，伺候着打桩。台后面有许多道士，在那里写作文书。正中间设一架纸炉，又有几个像生的人物 (75) ，都是那执符使者，土地、赞教之神。\n那大仙走进去，更不谦逊，直上高台立定。旁边有个小道士，捧了几张黄纸书就的符字，一口宝剑，递与大仙。大仙执着宝剑，念声咒语，将一道符在烛上烧了。那底下两三个道士，拿过一个执符的像生，一道文书，亦点火焚之。那上面乒的一声令牌响，只见那半空里，悠悠的风色飘来。猪八戒口里作念道：“不好了，不好了！这道士果然有本事！令牌响了一下，果然就刮风。”行者道：“兄弟悄悄的，你们再莫与我说话，只管护持师父，等我干事去来。”"}]}
{"conversation": [{"input": "", "output": "好大圣，拔下一根毫毛，吹口仙气，叫：“变！”就变作一个“假行者”，立在唐僧手下。他的真身出了元神，赶到半空中。高叫：“那司风的是那个？”慌得那风婆婆捻住布袋 (76) ，巽二郎札住口绳 (77) ，上前施礼。行者道：“我保护唐朝圣僧西天取经，路过车迟国，与那妖道赌胜祈雨，你怎么不助老孙，反助那道士？我且饶你，把风收了。若有一些风儿，把那道士的胡子吹得动动，各打二十铁棒！”风婆婆道：“不敢！不敢！”遂而没些风气。八戒忍不住，乱嚷道：“那先儿请退 (78) ！令牌已响，怎么不见一些风儿？你下来，让我们上去！”\n那道士又执令牌，烧了符檄，扑的又打了一下，只见那空中云雾遮满。孙大圣又当头叫道：“布云的是那个？”慌得那推云童子、布雾郎君当面施礼。行者又将前事说了一遍，那云童、雾子也收了云雾，放出太阳星耀耀，一天万里更无云。八戒笑道：“这先儿只好哄这皇帝，搪塞黎民，全没些真实本事。令牌响了两下，如何又不见云生？”\n那道士心中焦躁，仗宝剑，解散了头发，念着咒，烧了符，再一令牌打将下去，只见那南天门里，邓天君领着雷公 (79) 、电母到当空 (80) ，迎着行者施礼。行者又将前项事说了一遍。道：“你们怎么来的志诚！是何法旨！”天君道：“那道士五雷法是个真的。他发了文书，烧了文檄，惊动玉帝，玉帝掷下旨意，径至‘九天应元雷声普化天尊’府下 (81) 。我等奉旨前来，助雷电下雨。”行者道：“既如此，且都住了，同候老孙行事。”果然雷也不鸣，电也不灼。\n那道士愈加着忙，又添香、烧符、念咒、打下令牌。半空中，又有四海龙王一齐拥至。行者当头喝道：“敖广！那里去？”那敖广、敖顺、敖钦、敖闰上前施礼。行者又将前项事说了一遍。道：“向日有劳，未曾成功；今日之事，望为助力。”龙王道：“遵命，遵命！”行者又谢了敖顺道：“前日亏令郎缚怪，搭救师父。”龙王道：“那厮还锁在海中，未敢擅便，正欲请大圣发落。”行者道：“凭你怎么处治了罢。如今且助我一功。那道士四声令牌已毕，却轮到老孙下去干事了，但我不会发符、烧檄、打甚令牌，你列位却要助我行行。”"}]}
{"conversation": [{"input": "", "output": "邓天君道：“大圣吩咐，谁敢不从？但只是得一个号令，方敢依令而行；不然，雷雨乱了，显得大圣无款也。”行者道：“我将棍子为号罢。”那雷公大惊道：“爷爷呀！我们怎吃得这棍子？”行者道：“不是打你们，但看我这棍子往上一指，就要刮风。”那风婆婆、巽二郎没口的答应道 (82) ：“就放风！”“棍子第二指，就要布云。”那推云童子、布雾郎君道：“就布云，就布云！”“棍子第三指，就要雷电皆鸣。”那雷公、电母道：“奉承，奉承！”“棍子第四指，就要下雨。”那龙王道：“遵命，遵命！”“棍子第五指，就要大日天晴，却莫违误。”\n吩咐已毕，遂按下云头，把毫毛一抖，收上身来。那些人肉眼凡胎，那里晓得？行者遂在旁边高叫道：“先生请了。四声令牌俱已响毕，更没有风云雷雨，该让我了。”那道士无奈，不敢久占，只得下了台让他，努着嘴径往楼上见驾。行者道：“等我跟他去，看他说些甚的。”只听得那国王问道：“寡人这里洗耳诚听，你那里四声令响，不见风雨，何也？”道士云：“今日龙神都不在家。”行者厉声道：“陛下，龙神俱在家，只是这国师法不灵，请他不来。等和尚请来你看。”国王道：“即去登坛，寡人还在此候雨。”\n行者得旨，急抽身到坛所，扯着唐僧道：“师父请上台。”唐僧道：“徒弟，我却不会祈雨。”八戒笑道：“他害你了。若还没雨，拿上柴蓬，一把火了帐！”行者道：“你不会求雨，好的会念经。等我助你。”那长老才举步登坛，到上面端然坐下，定性归神，默念那《密多心经》。正坐处，忽见一员官，飞马来问：“那和尚，怎么不打令牌，不烧符檄？”行者高声答道：“不用，不用！我们是静功祈祷。”那官去回奏不题。\n行者听得老师父经文念尽，却去耳朵内取出铁棒，迎风幌了一幌，就有丈二长短，碗来粗细。将棍望空一指，那风婆婆见了，急忙扯开皮袋，巽二郎解放口绳，只听得呼呼风响，满城中揭瓦翻砖，扬砂走石。看起来，真个好风，却比那寻常之风不同也。但见：\n折柳伤花，摧林倒树。九重殿损壁崩墙，五凤楼摇梁撼柱。天边红日无光，地下黄砂有翅。演武厅前武将惊，会文阁内文官惧。三宫粉黛乱青丝，六院嫔妃蓬宝髻。侯伯金冠落绣缨，宰相鸟纱飘展翅。当驾有言不敢谈，黄门执本无由递。金鱼玉带不依班，象简罗衫无品叙。彩阁翠屏尽损伤，绿窗朱户皆狼狈。金銮殿瓦走砖飞，锦云堂门歪槅碎。这阵狂风果是凶，刮得那君王父子难相会，六街三市没人踪，万户千门皆紧闭！\n正是那狂风大作，孙行者又显神通，把金箍棒钻一钻，望空又一指。只见那："}]}
{"conversation": [{"input": "", "output": "正是那狂风大作，孙行者又显神通，把金箍棒钻一钻，望空又一指。只见那：\n推云童子，布雾郎君。推云童子显神威，骨都都触石遮天；布雾郎君施法力，浓漠漠飞烟盖地。茫茫三市暗，冉冉六街昏。因风离海上，随雨出昆仑。顷刻漫天地，须臾蔽世尘。宛然如混沌，不见凤楼门。\n此时昏雾朦胧，浓云 叇。孙行者又把金箍棒钻一钻，望空又一指。慌得那：\n雷公奋怒，电母生嗔。雷公奋怒，倒骑火兽下天关；电母生嗔，乱掣金蛇离斗府。唿喇喇施霹雳，振碎了铁叉山；淅沥沥闪红绡，飞出了东洋海。呼呼隐隐滚车声，烨烨煌煌飘稻米。万萌万物精神改，多少昆虫蛰已开。君臣楼上心惊骇，商贾闻声胆怯忙。\n那沉雷护闪，乒乒乓乓，一似那地袭山崩之势，唬得那满城人，户户焚香，家家化纸。孙行者高呼：“老邓！仔细替我看那贪赃坏法之官，忤逆不孝之子，多打死几个示众！”那雷越发振响起来。行者却又把铁棒望上一指。只见那：\n龙施号令，雨漫乾坤。势如银汉倾天堑，疾似云流过海门。楼头声滴滴，窗外响潇潇。天上银河泻，街前白浪滔。淙淙如瓮捡，滚滚似盆浇。孤庄将漫屋，野岸欲平桥。真个桑田变沧海，霎时陆岸滚波涛。神龙借此来相助，抬起长江望下浇。\n这场雨，自辰时下起，只下到午时前后。下得那车迟城，里里外外，水漫了街衢。那国王传旨道：“雨够了！雨够了！十分再多，又渰坏了禾苗，反为不美。”五凤楼下听事官策马冒雨来报：“圣僧，雨够了。”行者闻言，将金箍棒往上又一指。只见霎时间，雷收风息，雨散云收。国王满心欢喜，文武尽皆称赞道：“好和尚！这正是‘强中更有强中手’！就是我国师求雨虽灵，若要晴，细雨儿还下半日，便不清爽。怎么这和尚要晴就晴，顷刻间杲杲日出 (83) ，万里就无云也？”\n国王教回銮，倒换关文，打发唐僧过去。正用御宝时，又被那三个道士上前阻住道：“陛下，这场雨全非和尚之功，还是我道门之力。”国王道：“你才说龙王不在家，不曾有雨；他走上去，以静功祈祷，就雨下来，怎么又与他争功，何也？”虎力大仙道：“我上坛发了文书，烧了符檄，击了令牌，那龙王谁敢不来？想是别方召请，‘风、云、雷、雨……五司俱不在，一闻我令，随赶而来；适遇着我下他上，一时撞着这个机会，所以就雨。从根算来，还是我请的龙，下的雨，怎么算作他的功果？”那国王昏乱，听此言，却又疑惑未定。"}]}
{"conversation": [{"input": "", "output": "行者近前一步，合掌奏道：“陛下，这些傍门法术，也不成个功果，算不得我的他的。如今有四海龙王，见在空中，我僧未曾发放，他还不敢遽退。那国师若能叫得龙王现身，就算他的功劳。”国王大喜道：“寡人做了二十三年皇帝，更不曾看见活龙是怎么模样。你两家各显法力，不论僧道，但叫得来的，就是有功；叫不出的，有罪。”那道士怎么有那样本事？就叫，那龙王见大圣在此，也不敢出头。道士云：“我辈不能，你是叫来。”\n那大圣仰面朝空，厉声高叫：“敖广何在？弟兄们都现原身来看！”那龙王听唤，即忙现了本身。四条龙，在半空中度雾穿云，飞舞向金銮殿上。但见：\n飞腾变化，绕雾盘云。玉爪垂钩白，银鳞舞镜明。髯飘素练根根爽，角耸轩昂挺挺清。磕额崔巍，圆睛晃亮。隐显莫能测，飞扬不可评。祷雨随时布雨，求晴即便天晴。这才是有灵有圣真龙像，祥瑞缤纷绕殿庭。\n那国王在殿上焚香，众公卿在阶前礼拜。国王道：“有劳贵体降临，请回。寡人改日醮谢。”行者道：“列位众神各自归去，这国王改日醮谢哩。”那龙王径自归海，众神各各回天。这正是：\n广大无边真妙法，至真了性劈傍门。\n毕竟不知怎么除邪，且听下回分解。\n--------------------\n(1) 　跳风——蹈空，腾风。\n(2) 　富胎——即富态，长得丰满，有福相。\n(3) 　白了面皮——因生气而脸色发白，即翻脸。\n(4) 　胡柴——胡说，瞎掰。\n(5) 　闸闸眼——即眨眨眼。\n(6) 　燧人钻木——古代传说中的帝王，发明了钻木取火。《韩非子·五蠹》：“有圣人作，钻燧取火，以化腥臊。而民悦之，使王天下，号之曰燧人氏。”\n(7) 　老子炮丹——即老君炼丹。\n(8) 　真三昧火——即三昧真火。道教认为人的身体内元神、元气、元精中的函藏，可以修炼成真火，叫做“三昧真火”。\n(9) 　南北——意思是心里有些算计。\n(10) 　 (ái ) ——痴呆，傻。\n(11) 　昆玉——对别人兄弟的美称。\n(12) 　佛头青——传说佛的头发是青色的，所以文学作品中用佛头青形容青黛色的山峰，又，有一种颜料名字叫“佛头青”。\n(13) 　煼(chǎo)——熬、熏。\n(14) 　仵住——即捂住，护住。\n(15) 　泱泱而回——声势浩大地回去。\n(16) 　高作——高明的本事。\n(17) 　刺邪里——即刺斜里，也可作斜刺里。从旁边、从侧面。"}]}
{"conversation": [{"input": "", "output": "(16) 　高作——高明的本事。\n(17) 　刺邪里——即刺斜里，也可作斜刺里。从旁边、从侧面。\n(18) 　祖庭道陵张先生——道教称祖师讲经传道的地方为“祖庭”。张道陵又名张陵，字辅汉，东汉沛国丰邑(今江苏丰县)人，曾入太学，通达五经。汉明帝时，当过巴郡江州(今重庆)令。他是“五斗米道”的创立者，其教尊老子为教主。当时百姓对他敬若神明，道徒众多。魏晋以后，道徒尊他为“天师”，因此五斗米道又称“天师道”。他历代都受封号，其第四代孙张盛迁居江西龙虎山，后来弟子代代相传，都称为“天师”。\n(19) 　三停平等——相法家说，人的身体和面部都分成三个部分，叫做“三停”。三停平等是福相。人头部的三停是：额部叫“天上停”，鼻为“人中停”，下颏为“地下停”。\n(20) 　子平精熟——子平即宋代徐子平，他精通星相之术，因此人们以他来代称星相术。子平精熟的意思是精通星相术，善于推算。\n(21) 　推看五星——五星是水、木、金、火、土五个星座：东方岁星(木)，西方太白(金)，南方荧惑(火)，北方辰星(水)中央镇星(土)。星相术士以人的生辰所当值的五星之位来推算命运，叫推看五星。\n(22) 　克剥——刁钻刻薄。\n(23) 　信口捏脓答他——信口胡说来回答他。\n(24) 　八个字——星相家以人的出生年、月、日、时，配上天干、地支，每组两字，共八字，来推算人的命运。\n(25) 　鬼子母诸天——鬼子母是佛教神名，梵文名为柯梨帝，意思是欢喜。她是王舍城娑多药叉的女儿。嫁健陀罗国半叉罗药叉的长子，生五百儿。恃其豪强，每日食王舍城儿、女。后来经佛祖度化，成为保护儿童的神。诸天，佛教语，指护法众天神。\n(26) 　帮泥——这里用大禹治水的典故，据王嘉《拾遗记》记载，大禹在疏导江河、开掘沟洫时，“黄龙曳尾于前，玄龟负青泥于后”。玄龟是河精的使者，龟颔下有印，皆古篆，作九洲山川之字。大禹每次穿凿一个地方，都拿玄龟所负的青泥做封记，让玄龟将字印在上面。这里用“帮泥”典故，指出驮瓶子的是龟。\n(27) 　世隐以下两句——古人用龟甲占卜，所以说龟能“知天地性”、“晓鬼神机”。\n(28) 　文王画卦——古代传说周文王将八卦互相组合，又得六十四卦。\n(29) 　伴伏羲——相传最初是伏羲画的八卦。伏羲又称庖牺，是古代传说中的三皇之一，不但始画八卦，还教百姓渔猎。因为龟甲是古人占卜的工具，所以说龟“伴伏羲”。"}]}
{"conversation": [{"input": "", "output": "(30) 　玳瑁——是一种爬行动物，形状像龟。其甲壳黄褐色，有花纹，很有光泽，可作装饰品。这里是形容这只乌龟的甲壳像玳瑁似的，很光采。\n(31) 　绿灿衣——这龟甲壳上还长了绿毛。\n(32) 　不识起到——不识相，不知利害。\n(33) 　颈圈镯头——项圈与手镯。旧时婴儿要戴项圈，还有挂上刻有“长命百岁”的锁片，手上也要戴上镯子，以图吉利，希望孩子长命平安。这里是讥笑红孩儿套上了金箍。正好红孩儿又是个孩子的形象，更是贴切。\n(34) 　热檫——发急，冒火。\n(35) 　乌潦——黑色的大水。\n(36) 　拿捏——刁难。\n(37) 　莫成——难不成，难道。\n(38) 　少扬——又名“少阳”，即海鹞鱼，其尾如刺，有毒。\n(39) 　元运——即天运、天命。\n(40) 　脊关——这一回中写和尚们推车过夹脊小路，路上有两座关，隐含着道教的练气法。道教认为静坐运气，真气要过“夹脊”，人的脊骨有二十四节，自尾闾穴以上共十八节，中间为“夹脊”，部位在两肘内连线地方的脊骨，所以又称“肘后关”，又称“双关”。炼内丹时，精气自尾闾穴而上，沿夹脊直透顶门泥丸宫，再自泥丸下重楼(咽喉)，而至涌泉穴，回到丹田，叫“一周天”。\n(41) 　三阳——指春天；也指正月。古人说农历十一月冬至一阳生，十二月二阳生，正月三阳开泰，也就是春天的到来。\n(42) 　萌芽没烧痕——没(mò)，这里的意思是漫过、盖过。烧痕，烧荒的痕迹。是说田野中植物萌发新芽，淹没了烧荒的痕迹，一片生气盎然的景象。\n(43) 　太昊乘震——太昊，东方之神，司春。震，八卦之一，方位是东方。太昊乘震的意思是春回大地。\n(44) 　勾芒御辰——勾芒是古代传说中主管树木的神。辰，地支的第五位，与天干相配可用来纪年、月。如果纪月，则是三月，正当春季。\n(45) 　柳舒青眼——柳树条抽芽，人称“柳眼”，柳舒青眼即柳条儿长出新嫩叶。\n(46) 　膏雨——滋润生物的好雨，使万象更新。\n(47) 　星冠——道士戴的帽子，常与羽衣连在一起，称“星冠羽衣”，指道士的服饰。\n(48) 　云水全真——云游四海的道士。"}]}
{"conversation": [{"input": "", "output": "(48) 　云水全真——云游四海的道士。\n(49) 　道情——道教用于传经布道的一种曲子。讲经布道时，登坛先唱一首道情，称为“押座文”，然后才开讲，解释经文，并且穿插些通俗故事、比喻，来帮助讲清经义。讲经以后，又会唱一首道情，称为“解座文”。游方道士常敲渔鼓、唱道情来募化结缘。道情吸取了词、曲的一些句式、音韵，成为一种音乐文学、一种文体。\n(50) 　星星——一点点，一些儿。\n(51) 　告斗——道士作法，礼拜星斗，祷告求雨。\n(52) 　度牒——和尚、道士出家时，由政府发给凭证，承认他的身份，叫做“度牒”，据说这个做法始于唐代。\n(53) 　命犯华盖——华盖，古时星宿名，属紫薇垣。古人迷信，认为某人命中冲犯了华盖星，命运就不好。\n(54) 　妨爷克娘——古时迷信的说法，人的命运会有相克的现象。有人命硬，生下来就会对爹娘带来厄运，甚至将爹娘克死。\n(55) 　不招姊妹——人的命不好，犯孤，自他生下来以后，父母就不生姊妹。\n(56) 　灭——除灭，这里指拆寺庙、毁佛像，收和尚度牒，使佛教不能在那里存在。\n(57) 　长川——长流水，永久的意思。\n(58) 　快手——衙门中的捕快。\n(59) 　禳(ráng)星——禳，古代除邪灭灾的祭祀。禳星，祈祷消除凶星。\n(60) 　玉简——即朝板，又称“玉板”、“玉笏”，道教祭祀、做道场的礼仪用品。\n(61) 　咒水发檄——道教的法术。对水念咒作法，据说可以通神，可以拿这水治病。发檄，将祈祷的内容写成文告烧掉，以通达鬼神。\n(62) 　查罡布斗——道教法师设坛建醮时，礼拜星斗，有一定的步法、步态和动作。步行曲折，好像踏在罡星斗宿之上。据说这种步法是夏禹所创，又叫“禹步”。\n(63) 　通脚睡——各头睡，两脚相对。\n(64) 　畜人——薰人。\n(65) 　五谷轮回之所——比喻厕所。\n(66) 　夯力量——粗笨的力量。\n(67) 　倥着脸——低垂着脸。\n(68) 　《黄庭道德真经》——应该是指《黄庭经》。这是一部道教重要而且盛行的经典。现在传下来的《黄庭经》有《黄庭内景玉经》和《黄庭外景玉经》。这部经以七言歌诀形式，描述道教的修炼养生学说。\n(69) 　镇日香菲——全天点香，香气芳菲。虎力大仙说自己十分虔诚，整日整夜点香烛供奉道教神灵。"}]}
{"conversation": [{"input": "", "output": "(69) 　镇日香菲——全天点香，香气芳菲。虎力大仙说自己十分虔诚，整日整夜点香烛供奉道教神灵。\n(70) 　罗天大醮——道教大型斋醮活动。罗天即大罗天，指天上三界以上的极高层次。大罗天有神仙居住的玉京山。所以称“罗天大醮”也说明所请的神灵品位极高。这个斋醮活动一般举行三到七天不等，内容丰富，参加典礼的道士人数众多。\n(71) 　吕梁洪、坂(bǎn)——这里的吕梁洪应该指位于徐州的吕梁，又称“吕梁洪”，而不是山西的吕梁山。宋代·梅尧臣《送赵谏议知徐州》诗写道：“吕梁水注千寻险，大泽龙归万古空。”写的就是吕梁洪的形势。吕梁洪有上下两洪，相隔七里，巨石林立，波涛汹涌。这里很夸张地形容八戒的小解。坂，山坡。\n(72) 　酣 (hā n dān ) ——形容浊酒变味后的酸臭味。 ，劣酒。\n(73) 　叆叇(àidài)——形容朝廷内宝鼎中烧的香料，浓烟缭绕的光景。\n(74) 　筋节——这是多义词。如第三十一回，悟空说自己个儿小，却“筋节”，意思是长得结实有力。这里的意思是说悟空说话像人体有筋有骨节一样，能抓住关键，有分寸。\n(75) 　像生——模仿真人，而用纸、帛、甚至花果等材料做成的人形物。可用作供品、灯、装饰物、玩具等。\n(76) 　风婆婆捻住口袋——风婆婆是风神，口袋是装风用的。捻住口袋，先不放风。\n(77) 　巽二郎——传说中的风神。巽原是八卦之一，《易经·说卦》：“巽为木，为风。”所以借此为名。又，唐·牛僧孺《幽怪录·滕六降雪巽二起风》：“若令滕六降雪，巽二起风，不复游猎矣。”传说滕六是雪神。\n(78) 　先儿——古时称道士为先生，先儿是先生的俗称，多少有点儿不尊敬的称呼。\n(79) 　邓天君——又称“邓元帅”，名忠，是雷部天尊的重要神仙。\n(80) 　电母——即闪电娘娘，又称“金光圣母”。\n(81) 　九天应元雷声普化天尊——这是道教雷部诸神的最高尊神，执掌五雷：天雷、地雷、水雷、神雷、社雷。是众生之父，万灵天师，还有惩罚恶人的职责。他住在“神霄玉府”，府左右有“五雷使院”，下设三十六员雷神天君，著名的是邓(名忠)、辛(名兴，字震宇)、庞(名乔，字长清)、刘(名后)、毕(据说原来姓田名华)五位天君，也称五元帅。\n(82) 　没口答应——满口答应。\n(83) 　杲(gǎo)杲日出——杲，太阳出来光明的样子。语出《诗经·卫风·伯兮》：“其雨其雨，杲杲日出。”"}]}
{"conversation": [{"input": "", "output": "时字卷之十\n第四十六回　外道弄强欺正法 心猿显圣灭诸邪\n话说那国王见孙行者有呼龙使圣之法，即将关文用了宝印，便要递与唐僧，放行西路。那三个道士慌得拜倒在金銮殿上启奏。那皇帝即下龙位，御手忙搀道：“国师今日行此大礼，何也？”道士说：“陛下，我等至此，匡扶社稷，保国安民，苦历二十年来，今日这和尚弄法力，抓了丢去 (1) ，败了我们声名。陛下以一场之雨，就恕杀人之罪，可不轻了我等也？望陛下且留住他的关文，让我兄弟与他再赌一赌，看是何如。”那国王着实昏乱，东说向东，西说向西，真个收了关文道：“国师，你怎么与他赌？”虎力大仙道：“我与他赌坐禅。”国王道：“国师差矣。那和尚乃禅教出身，必然先会禅机，才敢奉旨求经，你怎与他赌此？”大仙道：“我这坐禅，比常不同，有一异名，教做‘云梯显圣’。”国王道：“何为‘云梯显圣’？”大仙道：“要一百张桌子，五十张作一禅台，一张一张叠将起去，不许手攀而上，亦不用梯凳而登，各驾一朵云头，上台坐下，约定几个时辰不动。”\n国王见此有些难处，就便传旨问道：“那和尚，我国师要与你赌‘云梯显圣’坐禅，那个会么？”行者闻言，沉吟不答。八戒道：“哥哥，怎么不言语？”行者道：“兄弟，实不瞒你说。若是踢天弄井，搅海翻江，担山赶月，换斗移星，诸般巧事，我都干得；就是砍头剁脑，剖腹剜心，异样腾那，却也不怕；但说坐禅，我就输了。我那里有这坐性？你就把我锁在铁柱上，我也要上下爬踏，莫想坐得住。”三藏忽的开言道：“我会坐禅。”行者欢喜道：“却好，却好！可坐得多少时？”三藏道：“我幼年遇方上禅僧讲道，那性命根本上，定性存神，在死生关里，也坐二三个年头。”行者道：“师父若坐二三年，我们就不取经罢。多也不上二三个时辰。就下来了。”三藏道：“徒弟呀，却是不能上去。”行者道：“你上前答应，我送你上去。”那长老果然合掌当胸道：“贫僧会坐禅。”国王教传旨，立禅台。国家有倒山之力，不消半个时辰，就设起两座台，在金銮殿左右。\n那虎力大仙下殿立于阶心，将身一纵，踏一朵席云，径上西边台上坐下。行者拔一根毫毛，变做假像，陪着八戒、沙僧立于下面，他却作五色祥云，把唐僧撮起空中，径至东边台上坐下。他又敛祥光，变作一个蟭蟟虫，飞在八戒耳朵边道：“兄弟，仔细看着师父，再莫与老孙替身说话。”那呆子笑道：“理会得，理会得。”"}]}
{"conversation": [{"input": "", "output": "却说那鹿力大仙在绣墩上坐看多时，他两个在高台上不分胜负。这道士就助他师兄一功，将脑后短发，拔了一根，捻着一团，弹将上去，径至唐僧头上，变作一个大臭虫咬住长老。那长老先前觉痒，然后觉疼。原来坐禅的不许动手，动手算输。一时间疼痛难禁，他缩着头，就着衣襟擦痒。八戒道：“不好了！师父羊儿风发了。”沙僧道：“不是，是头风发了。”行者听见道：“我师父乃志诚君子，他说会坐禅，断然会坐；说不会，只是不会。君子家，岂有谬乎？你两个休言，等我上去看看。”好行者，嘤的一声飞在唐僧头上，只见有豆粒大小一个臭虫叮他师父。慌忙用手捻下，替师父挠挠摸摸。那长老不疼不痒，端坐上面。行者暗想道：“和尚头光，虱子也安不得一个，如何有此臭虫？……想是那道士弄的玄虚，害我师父。哈哈！枉自也不见输赢，等老孙去弄他一弄！”这行者飞将去，金殿兽头上落下，摇身一变，变作一条七寸长的蜈蚣，径来道士鼻凹里叮了一下。那道士坐不稳，一个筋斗，翻将下去，几乎丧了性命。幸亏大小官员人多救起。国王大惊，即着当驾太师领他往文华殿里梳洗去了。行者仍驾祥云，将师父驮下阶前，已是长老得胜。\n那国王只教放行。鹿力大仙又奏道：“陛下，我师兄原有暗风疾，因到了高处，冒了天风，旧疾举发，故令和尚得胜。且留下他，等我与他赌‘隔板猜枚’。”国王道：“怎么叫做‘隔板猜枚’？”鹿力道：“贫道有隔板知物之法，看那和尚可能够。他若猜得过我，让他出去；猜不着，凭陛下问拟罪名，雪我昆仲之恨 (2) ，不污了二十年保国之恩也。”\n真个那国王十分昏乱，依此谗言。即传旨，将一硃红漆的柜子，命内官抬到宫殿，教娘娘放上件宝贝。须臾抬出，放在白玉阶前，教僧道：“你两家各赌法力，猜那柜中是何宝贝。”三藏道：“徒弟，柜中之物，如何得知？”行者敛祥光，还变作蟭蟟虫，钉在唐僧头上道：“师父放心，等我去看看来。”好大圣，轻轻飞到柜上，爬在那柜脚之下，见有一条板缝儿。他钻将进去，见一个红漆丹盘内，放一套宫衣，乃是山河社稷袄，乾坤地理裙。用手拿起来抖乱了，咬破舌尖上，一口血哨喷将去，叫声“变！”即变作一件破烂流丢一口钟 (3) ；临行又撒上一泡臊溺，却还从板缝里钻出来，飞在唐僧耳朵上道：“师父，你只猜是破烂流丢一口钟。”三藏道：“他教猜宝贝哩，流丢是件甚宝贝？”行者道：“莫管他，只猜着便是。”"}]}
{"conversation": [{"input": "", "output": "唐僧进前一步，正要猜，那鹿力大仙道：“我先猜，那柜里是山河社稷袄，乾坤地理裙。”唐僧道：“不是，不是，柜里是件破烂流丢一口钟。”国王道：“这和尚无礼！敢笑我国中无宝，猜甚么流丢一口钟。”教：“拿了！”那两班校尉就要动手，慌得唐僧合掌高呼：“陛下，且赦贫僧一时，待打开柜看。端的是宝，贫僧领罪；如不是宝，却不屈了贫僧也？”国王教打开看。当驾官即开了，捧出丹盘来看，果然是件破烂流丢一口钟。国王大怒道：“是谁放上此物？”龙座后面，闪上三宫皇后道：“我主，是梓童亲手放的山河社稷袄，乾坤地理裙，却不知怎么变成此物。”国王道：“御妻请退，寡人知之。宫中所用之物，无非是缎绢绫罗，那有此甚么流丢？”教：“抬上柜来，等朕亲藏一宝贝，再试如何。”\n那皇帝即转后宫，把御花园里仙桃树上结得一个大桃子，有碗来大小，摘下放在柜内，又抬下叫猜。唐僧道：“徒弟呵，又来猜了。”行者道：“放心，等我再去看看。”又嘤的一声，飞将去，还从板缝儿钻进去。见是一个桃子，正合他意，即现了原身，坐在柜里，将桃子一顿口啃得干干净净，连两边腮凹儿都啃净了，将核儿安在里面。仍变蟭蟟虫飞将出去，钉在唐僧耳朵上道：“师父，只猜是个桃核子。”长老道：“徒弟呵，休要弄我。先前不是口快，几乎拿去典刑，这番须猜宝贝方好。桃核子是甚宝贝？”行者道：“休怕，只管赢他便了。”\n三藏正要开言，听得那羊力大仙道：“贫道先猜，是一颗仙桃。”三藏猜道：“不是桃，是个光桃核子。”那国王喝道：“是朕放的仙桃，如何是核？三国师猜着了。”三藏道：“陛下，打开来看就是。”当驾官又抬上去打开，捧出丹盘，果然是一个核子，皮肉俱无。国王见了，心惊道：“国师，休与他赌斗了，让他去罢。寡人亲手藏的仙桃，如今只是一核子，是甚人吃了？想是有鬼神暗助他也。”八戒听说，与沙僧微微冷笑道：“还不知他是会吃桃子的积年哩 (4) ！”\n正话间，只见那虎力大仙从文华殿梳洗了，走上殿道：“陛下，这和尚有搬运抵物之术，抬上柜来，我破他术法，与他再猜。”国王道：“国师还要猜甚？”虎力道：“术法只抵得物件，却抵不得人身。将这道童藏在里面，管教他抵换不得。”这小童果藏在柜里，掩上柜盖，抬将下去，教：“那和尚再猜，这三番是甚宝贝。”三藏道：“又来了！”行者道：“等我再去看看。”嘤的又飞去，钻入里面，见是一个小童儿。好大圣，他却有见识，果然是腾那天下少，似这伶俐世间稀！"}]}
{"conversation": [{"input": "", "output": "他就摇身一变，变作个老道士一般容貌。进柜里叫声：“徒弟。”童儿道：“师父，你从那里来的？”行者道：“我使遁法来的。”童儿道：“你来有么教诲？”行者道：“那和尚看见你进柜来了，他若猜个道童，却不又输了？是特来和你计较计较，剃了头，我们猜和尚罢。”童儿道：“但凭师父处治，只要我们赢他便了。若是再输与他，不但低了声名，又恐朝廷不敬重了。”行者道：“说得是。我儿过来，赢了他，我重重赏你。”将金箍棒就变作一把剃头刀，搂抱着那童儿，口里叫道：“乖乖，忍着疼，莫放声，等我与你剃头。”须臾，剃下发来，窝作一团，塞在那柜脚纥络里 (5) 。收了刀儿，摸着他的光头道：“我儿，头便像个和尚，只是衣裳不趁，脱下来，我与你变一变。”那道童穿的一领葱白色云头花绢绣锦沿边的鹤氅，真个脱下来，被行者吹一口仙气，叫：“变！”即变做一件土黄色的直裰儿，与他穿了。却又拔下两根毫毛，变作一个木鱼儿，递在他手里道：“徒弟，须听着：但叫道童，千万莫出去；若叫和尚，你就与我顶开柜盖，敲着木鱼，念一卷佛经钻出来，方得成功也。”童儿道：“我只会念《三官经》、《北斗经》、《消灾经》，不会念佛家经。”行者道：“你可会念佛？”童儿道：“阿弥陀佛，那个不会念？”行者道：“也罢，也罢，就念佛，省得我又教你。切记着，我去也。”还变蟭蟟虫，钻出去，飞在唐僧耳轮边道：“师父，你只猜是个和尚。”三藏道：“这番他准赢了。”行者道：“你怎么定得？”三藏道：“经上有云：‘佛、法、僧三宝。’和尚却也是一宝。”\n正说处，只见那虎力大仙道：“陛下，第三番是个道童。”只管叫，他那里肯出来。三藏合掌道：“是个和尚。”八戒尽力高叫道：“柜里是个和尚！”那童儿忽的顶开柜盖，敲着木鱼念着佛钻出来。喜得那两班文武，齐声喝采。唬得那三个道士，拑口无言。国王道：“这和尚是有鬼神辅佐！怎么道士入柜，就变做和尚？纵有待诏跟进去，也只剃得头便了，如何衣服也能趁体，口里又会念佛？国师呵！让他去罢。”\n虎力大仙道：“陛下，左右是‘棋逢对手，将遇良材’。贫道将锺南山幼时学的武艺，索性与他赌一赌。”国王道：“有甚么武艺？”虎力道：“弟兄三个都有些神通。会砍下头来，又能安上；剖腹剜心，还再长完；滚油锅里，又能洗澡。”国王大惊道：“此三事都是寻死之路！’'虎力道：“我等有此法力，才敢出此朗言，断要与他赌个才休。”那国王叫道：“东土的和尚，我国师不肯放你，还要与你赌砍头剖腹，下滚油锅洗澡哩。”"}]}
{"conversation": [{"input": "", "output": "行者正变作蟭蟟虫，往来报事。忽听此言，即收了毫毛现出本相，哈哈大笑道：“造比，造化！买卖上门了。”八戒道：“这三件都是丧性命的事，怎么说买卖上门？”行者道：“你还不知我的本事。”八戒道：“哥呵，你只像这等变化腾那也够了，怎么还有这等本事？”行者道：“我呵：\n砍下头来能说话，剁了臂膊打得人。\n扎去腿脚会走路 (6) ，剖腹还平妙绝伦。\n就似人家包匾食 (7) ，一捻一个就囫囵。\n油锅洗澡更容易，只当温汤涤垢尘。”\n八戒、沙僧闻言，呵呵大笑。行者上前道：“陛下，小和尚会砍头。”国王道：“你怎么会砍头？”行者道：“我当年在寺里修行，曾遇着一个方上禅和子 (8) ，教我一个砍头法，不知好也不好，如今且试试新。”国王笑道：“那和尚年幼不知事。砍头那里好试新？头乃六阳之首，砍下即便死矣。”虎力道：“陛下，正要他如此，方才出得我们之气。”那昏君信他言语，即传旨，教设杀场。一声传旨，即有羽林军三千，摆列朝门之外。国王教：“和尚先去砍头。”行者欣然应道：“我先去！我先去！”拱着手高呼道：“国师，恕大胆，占先了。”拽回头往外就走。唐僧一把扯住道：“徒弟呀，仔细些，那里不是耍处。”行者道：“怕他怎的！撒了手，等我去来。”\n那大圣径至杀场里面，被刽子手挝住了，捆做一团。按在那土墩高处，只听喊一声：“开刀！”飕的把个头砍将下来。又被刽子手一脚踢了去，好似滚西瓜一般，滚有三四十步远近。行者腔子中更不出血，只听得肚里叫声：“头来！”慌得鹿力大仙见有这般手段，即念咒语，教本坊土地神祇：“将人头扯住，待我赢了和尚，奏了国王，与你把小祠堂盖作大庙宇，泥塑像改作正金身。”原来那些土地神祇因他有五雷法，也服他使唤，暗中真个把行者头按住了。行者又叫声：“头来！”那头一似生根，莫想得动。行者心焦，捻着拳挣了一挣，将捆的绳子就皆挣断，喝声：“长！”飕的腔子内长出一个头来。唬得那刽子手个个心惊。羽林军人人胆战。那监斩官急走入朝奏道：“万岁，那小和尚砍了头，又长出一颗来了。”八戒冷笑道：“沙僧，那知哥哥还有这般手段。”沙僧道：“他有七十二般变化，就有七十二个头哩。”说不了，行者走来，叫声：“师父。”三藏大喜道：“徒弟，辛苦么？”行者道：“不辛苦，倒好耍子。”八戒道：“哥哥，可用刀疮药么？”行者道：“你是摸摸看，可有刀痕？”那呆子伸手一摸，就笑得呆呆睁睁道：“妙哉，妙哉！却也长得完全，截疤儿也没些儿。”"}]}
{"conversation": [{"input": "", "output": "兄弟们正都欢喜，又听得国王叫领关文：“赦你无罪。快去！快去！”行者道：“关文虽领，必须国师也赴曹砍砍头，也当试新去来。”国王道：“大国师，那和尚也不肯放你哩。你与他赌胜，且莫唬了寡人。”虎力也只得去，被几个刽子手，也捆翻在地，幌一幌，把头砍下，一脚也踢将去，滚了有三十馀步，他腔子里也不出血，也叫一声：“头来！”行者即忙拔下一根毫毛，吹口仙气，叫“变！”变作一条黄犬，跑入场中，把那道士头，一口衔来，径跑到御水河边丢下不题。\n却说那道士连叫三声，人头不到，怎似行者的手段，长不出来，腔子中，骨都都红光迸出。可怜空有唤雨呼风法，怎比长生果正仙？须臾，倒在尘埃。众人观看，乃是一只无头的黄毛虎。那监斩官又来奏：“万岁，大国师砍下头来，不能长出，死在尘埃，是一只无头的黄毛虎。”国王闻奏，大惊失色。目不转睛，看那两个道士。鹿力起身道：“我师兄已是命到禄绝了，如何是只黄虎？这都是那和尚惫 ，使的掩样法儿，将我师兄变作畜类。我今定不饶他，定要与他赌那剖腹剜心！”\n国王听说，方才定性回神。又叫：“那和尚，二国师还要与你赌哩。”行者道：“小和尚久不吃烟火食，前日西来，忽遇斋公家劝饭，多吃了几个馍馍。这几日腹中作痛，想是生虫，正欲借陛下之刀，剖开肚皮，拿出脏腑，洗净脾胃，方好上西天见佛。”国王听说，教：“拿他赴曹。”那许多人，搀的搀，扯的扯。行者展脱手道：“不用人搀，自家走去。但一件，不许缚手，我好用手洗刷脏腑。”国王传旨，教：“莫绑他手。”行者摇摇摆摆，径至杀场，将身靠着大桩，解开衣带，露出肚腹。那刽子手将一条绳套在他膊项上，一条绳札住他腿足，把一口牛耳短刀幌一幌，着肚皮下一割，搠个窟窿。这行者双手爬开肚腹，拿出肠脏来，一条条理够多时，依然安在里面。照旧盘曲，捻着肚皮，吹口仙气，叫“长！”依然长合。国王大惊，将他那关文捧在手中道：“圣僧莫误西行，与你关文去罢。”行者笑道：“关文小可，也请二国师剖剖剜剜，何如？”国王对鹿力说：“这事不与寡人相干，是你要与他做对头的。请去，请去。”鹿力道：“宽心，料我决不输与他。”"}]}
{"conversation": [{"input": "", "output": "你看他也像孙大圣，摇摇摆摆，径入杀场，被刽子手套上绳，将牛耳短刀，唿喇的一声，割开肚腹，他也拿出肝肠，用手理弄。行者即拔一根毫毛，吹口仙气，叫“变！”即变作一只饿鹰，展开翅爪，飕的把他五脏心肝，尽情抓去，不知飞向何方受用。这道士弄做一个空腔破肚淋漓鬼，少脏无肠浪荡魂。那刽子手蹬倒大桩，拖尸来看，呀！原来是一只白毛角鹿！慌得那监斩官又来奏道：“二国师晦气，正剖腹时，被一只饿鹰将脏腑肝肠都叨去了，死在那里。原身是个白毛角鹿也。”国王害怕道：“怎么是个角鹿？”那羊力大仙又奏道：“我师兄既死，如何得现兽形？这都是那和尚弄术法坐害我等。等我与师兄报仇者。”国王道：“你有甚么法力赢他？”羊力道：“我与他赌下滚油锅洗澡。”国王便教取一口大锅，满着香油，教他两个赌去。行者道：“多承下顾。小和尚一向不曾洗澡，这两日皮肤燥痒，好歹荡荡去。”\n那当驾官果安下油锅，架起干柴，燃着烈火，将油烧滚，教和尚先下去。行者合掌道：“不知文洗，武洗？”国王道：“文洗如何？武洗如何？”行者道：“文洗不脱衣服，似这般叉着手，下去打个滚，就起来，不许污坏了衣服，若有一点油腻算输。武洗要取一张衣架，一条手巾，脱了衣服，跳将下去，任意翻筋斗，竖蜻蜓，当耍而洗也。”国王对羊力说：“你要与他文洗，武洗？”羊力道：“文洗恐他衣服是药炼过的，隔油。武洗罢。”行者又上前道：“恕大胆，屡次占先了。”你看他脱了布直裰，褪了虎皮裙，将身一纵，跳在锅内，翻波斗浪，就似负水一般顽耍。\n八戒见了，咬着指头，对沙僧道：“我们也错看了这猴子了，平时间劖言讪语 (9) ，斗他耍子，怎知他有这般真实本事！”他两个唧唧哝哝夸奖不尽。行者望见，心疑道：“那呆子笑我哩！正是巧者多劳拙者闲。老孙这般舞弄，他倒自在。等我作成他捆一绳，看他可怕。”正洗浴，打个氽子 (10) ，淬在油锅底上，变作个枣核钉儿，再也不起来了。"}]}
{"conversation": [{"input": "", "output": "那监斩官近前又奏：“万岁，小和尚被滚油烹死了。”国王大喜，教捞上骨骸来看。刽子手将一把铁笊篱，在油锅里捞，原来那笊篱眼稀，行者变得钉小，往往来来，从眼孔漏下去了，那里捞得着！又奏道：“和尚身微骨嫩，俱札化了 (11) 。”国王教：“拿三个和尚下去！”两边校尉见八戒面凶，先揪翻，把背心捆了。慌得三藏高叫：“陛下，赦贫僧一时。我那个徒弟，自从归教，历历有功。今日冲撞国师，死在油锅之内，奈何先死者为神，我贫僧怎敢贪生？正是天下官员也管着天下百姓。陛下若教臣死，臣岂敢不死。只望宽恩，赐我半盏凉浆水饭，三张纸马，容到油锅边，烧此一陌纸，也表我师徒一念，那时再领罪也。”国王闻言道：“也是，那中华人多有义气。”命取些浆饭、黄钱与他。果然取了，递与唐僧。\n唐僧教沙和尚同去。行至阶下，有几个校尉，把八戒揪着耳朵拉在锅边，三藏对锅祝曰：“徒弟孙悟空！\n自从受戒拜禅林，护我西来恩爱深。\n指望同时成大道，何期今日你归阴！\n生前只为求经意，死后还存念佛心。\n万里英魂须等候，幽冥做鬼上雷音。”\n八戒听见道：“师父，不是这般祝了。沙和尚，你替我奠浆饭 (12) ，等我祷。”那呆子捆在地下，气呼呼的道：\n闯祸的泼猴子，无知的弼马温！该死的泼猴子，油烹的弼马温！猴儿了帐，马温断根！\n孙行者在油锅底上，听得那呆子乱骂，忍不住现了本相。赤淋淋的，站在油锅底道：“馕糟的夯货！你骂那个哩！”唐僧见了道：“徒弟，唬杀我也！”沙僧道：“大哥干净推佯死惯了。”慌得那两班文武上前来奏道：“万岁，那和尚不曾死，又打油锅里钻出来了。”监斩官恐怕虚诳朝廷，却又奏道：“死是死了，只是日期犯凶，小和尚来显魂哩。”行者闻言大怒，跳出锅来，揩了油腻，穿上衣服，掣出棒挝过监斩官，着头一下，打做了肉团，道：“我显甚么魂哩！”唬得多官连忙解了八戒，跪地哀告：“恕罪！恕罪！”国王走下龙座。行者上殿扯住道：“陛下不要走，且教你三国师也下下油锅去。”那皇帝战战兢兢道：“三国师，你救朕之命，快下锅去，莫教和尚打我。”"}]}
{"conversation": [{"input": "", "output": "羊力下殿，照依行者脱了衣服，跳下油锅，也那般支吾洗浴。行者放了国王，近油锅边，叫烧火的添柴，却伸手探了一把，呀！那滚油都冰冷。心中暗想道：“我洗时滚热，他洗时却冷。我晓得了，这不知是那个龙王，在此护持他哩。”急纵身跳在空中，念声“唵”字咒语，把那北海龙王唤来：“我把你这个带角的蚯蚓，有鳞的泥鳅！你怎么助道士，冷龙护住锅底，教他显圣赢我！”唬得那龙王喏喏连声道：“敖顺不敢相助。大圣原来不知，这个业畜，苦修行了一场，脱得本壳，却只是五雷法真受，其馀都 了傍门，难归仙道。这个是他在小茅山学来的‘大开剥’。那两个已是大圣破了他法，现了本相。这一个也是他自己炼的冷龙，只好哄瞒世俗之人耍子，怎瞒得大圣！小龙如今收了他冷龙，管教他骨碎皮焦，显甚么手段！”行者道：“趁早收了，免打！”那龙王化一阵旋风，到油锅边，将冷龙捉下海去不题。\n行者下来，与三藏、八戒、沙僧立在殿前，见那道士在滚油锅里打挣，爬不出来。滑了一跌，霎时间骨脱皮焦肉烂。监斩官又来奏道：“万岁，三国师煠化了也。”那国王满眼垂泪，手扑着御案，放声大哭道：\n人身难得果然难，不遇真传莫炼丹。\n空有驱神咒水术，却无延寿保生丸。\n圆明混，怎涅槃？徒用心机命不安。\n早觉这般轻折挫，何如秘食稳居山。\n这正是：\n点金炼汞成何济，唤雨呼风总是空。\n毕竟不知师徒们怎的维持，且听下回分解。\n第四十七回　圣僧夜阻通天水 金木垂慈救小童\n却说那国王倚着龙床，泪如泉涌，只哭到天晚不住。行者上前高呼道：“你怎么这等昏乱！见放着那道士的尸骸，一个是虎，一个是鹿，那羊力是一个羚羊。不信时，捞上骨头来看。那里人有那样骷髅？他本是成精的山兽，同心到此害你。因见气数还旺，不敢下手。若再过二年，你气数衰败，他就害了你性命，把你江山一股儿尽属他了。幸我等早来，除妖邪救了你命，你还哭甚，哭甚？急打发关文，送我出去。”国王闻此，方才省悟。那文武多官俱奏道：“死者果然是白鹿、黄虎；油锅里果是羊骨。圣僧之言，不可不听。”国王道：“既是这等，感谢圣僧。今日天晚，教太师且请圣僧至智渊寺。明日早朝，大开东阁，教光禄寺安排素净筵宴酬谢。”果送至寺里安歇。次日五更时候，国王设朝，聚集多官，传旨：“快出招僧榜文，四门各路张挂。”一壁厢大排筵宴，摆驾出朝，至智渊寺门外，请了三藏等，共入东阁赴宴，不在话下。"}]}
{"conversation": [{"input": "", "output": "却说那脱命的和尚闻有招僧榜，个个欣然，都入城来寻孙大圣，交纳毫毛谢恩。这长老散了宴，那国王换了关文，同皇后嫔妃，两班文武，送出朝门。只见那些和尚跪拜道旁，口称：“齐天大圣爷爷！我等是沙滩上脱命僧人。闻知爷爷扫除妖孽，救拔我等，又蒙我王出榜招僧，特来交纳毫毛，叩谢天恩。”行者笑道：“汝等来了几何？”僧人道：“五百名，半个不少。”行者将身一抖，收了毫毛。对君臣僧俗人说道：“这些和尚，实是老孙放了。车辆是老孙运转双关，穿夹脊，捽碎了。那两个妖道也是老孙打死了。今日灭了妖邪，方知是禅门有道。向后来，再不可胡为乱信。望你把三教归一，也敬僧，也敬道，也养育人才，我保你江山永固。”国王依言，感谢不尽，遂送唐僧出城去讫。\n这一去，只为殷勤经三藏，努力修持光一元。晓行夜住，渴饮饥餐，不觉的春尽夏残，又是秋光天气。一日，天色已晚。唐僧勒马道：“徒弟，今宵何处安身也？”行者道：“师父，出家人莫说那在家人的话。”三藏道：“在家人怎么？出家人怎么？”行者道：“在家人，这时候温床暖被，怀中抱子，脚后蹬妻，自自在在睡觉。我等出家人，那里能够！便是要带月披星，餐风宿水，有路且行，无路方住。”八戒道：“哥哥，你只知其一，不知其二。如今路多险峻，我挑着重担，着实难走，须要寻个去处，好眠一觉，养养精神，明日方好捱担。不然，却不累倒我也？”行者道：“趁月光再走一程，到有人家之所再住。”师徒们没奈何，只得相随行者往前。\n又行不多时，只听得滔滔浪响。八戒道：“罢了！来到尽头路了。”沙僧道：“是一股水挡住也。”唐僧道：“却怎生得渡？”八戒道：“等我试之，看深浅何如。”三藏道：“悟能，你休乱谈，水之浅深，如何试得？”八戒道：“寻一个鹅卵石，抛在当中。若是溅起水泡来，是浅；若是骨都都沉下有声，是深。”行者道：“你去试试看。”那呆子在路旁摸了一块顽石，望水中抛去，只听得骨都都泛起鱼津 (13) ，沉下水底。他道：“深，深，深！去不得！”唐僧道：“你虽试得深浅，却不知有多少宽阔。”八戒道：“这个却不知，不知。”行者道：“等我看看。”好大圣，纵筋斗云，跳在空中，定睛观看，但见那：\n洋洋光浸月，浩浩影浮天。\n灵派吞华岳 (14) ，长流贯百川。\n千层汹浪滚，万叠峻波颠。\n岸口无渔火，沙头有鹭眠。\n茫然浑似海，一望更无边。\n急收云头，按落河边道：“师父，宽哩，宽哩！去不得！老孙火眼金睛，白日里常看千里，凶吉晓得是。夜里也还看三五百里。如今通看不见边岸，怎定得宽阔之数？”"}]}
{"conversation": [{"input": "", "output": "三藏大惊，口不能言，声音哽咽道：“徒弟呵，似这等怎了？”沙僧道：“师父莫哭。你看那水边立的，可不是个人么？”行者道：“想是扳罾的渔人 (15) ，等我问他去来。”拿了铁棒，两三步，跑到面前看处，呀！不是人，是一面石碑。碑上有三个篆文大字，下边两行，有十个小字。三个大字，乃“通天河”。十个小字，乃“径过八百里，亘古少人行。”行者叫：“师父，你来看看。”三藏看见，滴泪道：“徒弟呀，我当年别了长安，只说西天易走，那知道妖魔阻隔，山水迢遥！”\n八戒道：“师父，你且听，是那里鼓钹声音？想是做斋的人家。我们且去赶些斋饭吃，问个渡口寻船，明日过去罢。”三藏马上听得，果然有鼓钹之声。“却不是道家乐器，足是我僧家举事。我等去来。”行者在前引马，一行闻响而来。那里有甚正路，没高没低，漫过沙滩，望见一簇人家住处，约摸有四五百家，却也都住得好。但见：\n倚山通路，傍岸临溪。处处柴扉掩，家家竹院关。沙头宿鹭梦魂清，柳外啼鹃喉舌冷。短笛无声，寒砧不韵。红蓼枝摇月，黄芦叶斗风。陌头村犬吠疏篱，渡口老渔眠钓艇。灯火稀，人烟静，半空皎月如悬镜。忽闻一阵白 香，却是西风隔岸送。\n三藏下马，只见那路头上有一家儿，门外竖一首幢幡 (16) ，内里有灯烛荧煌，香烟馥郁。三藏道：“悟空，此处比那山凹河边，却是不同。在人间屋檐下，可以遮得冷露，放心稳睡。你都莫来，让我先到那斋公门首告求。若肯留我，我就招呼汝等；假若不留，你却休要撒泼。汝等脸嘴丑陋，只恐唬了人，闯出祸来，却倒无住处矣。”行者道：“说得有理。请师父先去，我们在此守待。”"}]}
{"conversation": [{"input": "", "output": "那长老才摘了斗笠，光着头，抖抖褊衫，拖着锡杖，径来到人家门外。见那门半开半掩，三藏不敢擅入。聊站片时，只见里面走出一个老者，项下挂着数珠，口念阿弥陀佛，径自来关门，慌得这长老合掌高叫：“老施主，贫僧问讯了。”那老者还礼道：“你这和尚，却来迟了。”三藏道：“怎么说？”老者道：“来迟无物了。早来啊，我舍下斋僧，尽饱吃饭，熟米三升，白布一段，铜钱十文。你怎么这时才来？”三藏躬身道：“老施主，贫僧不是赶斋的。”老者道：“既不赶斋，来此何干？”三藏道：“我是东土大唐钦差往西天取经者。今到贵处，天色已晚，听得府上鼓钹之声，特来告借一宿，天明就行也。”那老者摇手道：“和尚，出家人休打诳语。东土大唐，到我这里，有五万四千里路。你这等单身，如何来得？”三藏道：“老施主见得最是。但我还有三个小徒，逢山开路，遇水叠桥，保护贫僧，方得到此。”老者道：“既有徒弟，何不同来？”教：“请，请，我舍下有处安歇。”三藏回头，叫声：“徒弟，这里来。”\n那行者本来性急，八戒生来粗鲁，沙僧却也莽撞，三个人听得师父招呼，牵着马，抬着担，不问好歹，一阵风闯将进去。那老者看见，唬得跌倒在地，口里只说是：“妖怪来了！妖怪来了！”三藏搀起道：“施主莫怕。不是妖怪，是我徒弟。”老者战兢兢道：“这般好俊师父，怎么寻这样丑徒弟！”三藏道：“虽然相貌不中，却倒会降龙伏虎，捉怪擒妖。”老者似信不信的，扶着唐僧慢走。\n却说那三个凶顽，闯入厅房上，拴了马，丢下行李。那厅中原有几个和尚念经。八戒掬着长嘴喝道：“那和尚，念的是甚么经？”那些和尚听见问了一声，忽然抬头：\n观看外来人，嘴长耳朵大，\n身粗背膊宽，声响如雷咋。\n行者与沙僧。容貌更丑陋。\n厅堂几众僧，无人不害怕。\n阇黎还念经，班首教行罢。\n难顾磬和铃，佛像且丢下。\n一齐吹息灯，惊散光乍乍。\n跌跌与爬爬，门限何曾跨！\n你头撞我头，似倒葫芦架。\n清清好道场，翻成大笑话。"}]}
{"conversation": [{"input": "", "output": "跌跌与爬爬，门限何曾跨！\n你头撞我头，似倒葫芦架。\n清清好道场，翻成大笑话。\n这兄弟三人，见那些人跌跌爬爬，鼓着掌哈哈大笑。那些僧越加悚惧，磕头撞脑，各顾性命，通跑净了。三藏搀那老者，走上厅堂，灯火全无，三人嘻嘻哈哈的还笑。唐僧骂道：“这泼物，十分不善！我朝朝教诲，日日叮咛。古人云：‘不教而善，非圣而何；教而后善，非贤而何；教亦不善，非愚而何？’汝等这般撒泼，诚为至下至愚之类！走进门不知高低，唬倒了老施主，惊散了念经僧，把人家好事都搅坏了，却不是堕罪与我？”说得他们不敢回言。那老者方信是他徒弟，急回头作礼道：“老爷，没大事，没大事，才然关了灯，散了花，佛事将收也。”八戒道：“既是了帐，摆出满散的斋来 (17) ，我们吃了睡觉。”老者叫：“掌灯来！掌灯来！”家里人听得，大惊小怪道：“厅上念经，有许多香烛，如何又教掌灯？”几个僮仆出来看时，这个黑洞洞的，即便点火把灯笼一拥而至。忽抬头见八戒、沙僧，慌得丢了火把，忽抽身关了中门。往里嚷道：“妖怪来了！妖怪来了！”\n行者拿起火把，点上灯烛，扯过一张交椅，请唐僧坐在上面，他兄弟们坐在两旁，那老者坐在前面。正叙坐间，只听得里面门开处，又走出一个老者，拄着拐杖，道：“是甚么邪魔，黑夜里来我善门之家？”前面坐的老者，急起身迎到屏门后道：“哥哥莫嚷，不是邪魔，乃东土大唐取经的罗汉。徒弟们相貌虽凶，果然是山恶人善 (18) 。”那老者方才放下拄杖，与他四位行礼。礼毕，也坐了面前，叫：“看茶来，排斋。”连叫数声，几个僮仆，战战兢兢，不敢拢帐。八戒忍不住问道：“老者，你这盛价两边走怎的 (19) ？”老者道：“教他们捧斋来侍奉老爷。”八戒道：“几个人伏侍？”老者道：“八个人。”八戒道：“这八个人伏侍那个？”老者道：“伏侍你四位。”八戒道：“那白面师父，只消一个人；毛脸雷公嘴的，只消两个人；那晦气脸的，要八个人；我得二十个人伏侍方够。”老者道：“这等说，想是你的食肠大些。”八戒道：“也将就看得过。”老者道：“有人，有人。”七大八小，就叫出有三四十人出来。"}]}
{"conversation": [{"input": "", "output": "那和尚与老者，一问一答的讲话，众人方才不怕。却将上面排了一张桌，请唐僧上坐；两边摆了三张桌，请他三位坐；前面一张桌，坐了二位老者。先排上素果品菜蔬，然后是面饭、米饭、闲食、粉汤，排得齐齐整整。唐长老举起筯来，先念一卷《启斋经》。那呆子一则有些急吞，二来有些饿了，那里等唐僧经完，拿过红漆木碗来，把一碗白米饭，扑的丢下口去，就了了。旁边小的道：“这位老爷忒没算计，不笼馒头 (20) ，怎的把饭笼了，却不污了衣服？”八戒笑道：“不曾笼，吃了。”小的道：“你不曾举口，怎么就吃了？”八戒道：“儿子们便说谎！分明吃了，不信，再吃与你看。”那小的们，又端了碗，盛一碗递与八戒。呆子幌一幌，又丢下口去就了了。众僮仆见了道：“爷爷呀！你是‘磨砖砌的喉咙，着实又光又溜’！”那唐僧一卷经还未完，他已五六碗过手了。然后却才同举筯，一齐吃斋。呆子不论米饭面饭，果品闲食，只情一捞乱噇 (21) ，口里还嚷：“添饭！添饭！”渐渐不见来了。行者叫道：“贤弟，少吃些罢。也强似在山凹里忍饿，将就够得半饱也好了。”八戒道：“嘴脸！常言道‘斋僧不饱，不如活埋’哩。”行者教：“收了家火，莫睬他！”二老者躬身道：“不瞒老爷说，白日里倒也不怕，似这大肚子长老，也斋得起百十众；只是晚了，收了残斋，只蒸得一石面饭、五斗米饭与几桌素食，要请几个亲邻与众僧们散福。不期你列位来，唬得众僧跑了，连亲邻也不曾敢请，尽数都供奉了列位。如不饱，再教蒸去。”八戒道：“再蒸去！再蒸去！”\n话毕，收了家火桌席。三藏拱身，谢了斋供。才问：“老施主高姓？”老者道：“姓陈。”三藏合掌道：“这是我贫僧华宗了 (22) 。”老者道：“老爷也姓陈？”三藏道：“是，俗家也姓陈。请问适才做的甚么斋事？”八戒笑道：“师父问他怎的，岂不知道？必然是‘青苗斋’、‘平安斋’、‘了场斋’罢了。”老者道：“不是，不是。”三藏又问：“端的为何？”老者道：“是一场‘预修亡斋’。”八戒笑得打跌道：“公公忒没眼力！我们是扯谎架桥哄人的大王，你怎么把这谎话哄我！和尚家岂不知斋事？只有个‘预修寄库斋’、‘预修填还斋’，那里有个‘预修亡斋’的？你家人又不曾有死的，做甚亡斋？”"}]}
{"conversation": [{"input": "", "output": "行者闻言暗喜，道：“这呆子乖了些也。老公公，你是错说了，怎么叫做‘预修亡斋’？”那二位欠身道：“你等取经，怎么不走正路，却 到我这里来？”行者道：“走的是正路，只见一股水挡住，不能得渡，因闻鼓钹之声，特来造府借宿。”老者道：“你们到水边可曾见些甚么？”行者道：“止见一面石碑，上书‘通天河’三字，下书‘径过八百里，亘古少人行’十字，再无别物。”老者道：“再往上岸走走，好的离那碑记只有里许，有一座灵感大王庙，你不曾见？”行者道：“未见。请公公说说，何为灵感？”那两个老者一齐垂泪道：“老爷呵！那大王：\n感应一方兴庙宇，威灵千里祐黎民。\n年年庄上施甘露，岁岁村中落庆云 (23) 。”\n行者道：“施甘雨，落庆云，也是好意思，你却这等伤情烦恼，何也？”那老者跌脚捶胸，哏了一声道：“老爷呵！\n虽则恩多还有怨，纵然慈惠却伤人。\n只因要吃童男女，不是昭彰正直神。”\n行者道：“要吃童男女么？”老者道：“正是。”行者道：“想必轮到你家了？”老者道：“今年正到舍下。我们这里，有百家人家居住。此处属车迟国元会县所管，唤做陈家庄。这大圣一年一次祭赛 (24) ，要一个童男，一个童女，猪羊牲醴供献他。他一顿吃了，保我们风调雨顺；若不祭赛，就来降祸生灾。”行者道：“你府上几位令郎？”老者捶胸道：“可怜，可怜！说甚么令郎，羞杀我等！这个是我舍弟，名唤陈清，老拙叫做陈澄。我今年六十三岁，他今年五十八岁，儿女上都艰难。我五十岁上还没儿子，亲友们劝我纳了一妾，没奈何，寻下一房，生得一女。今年才交八岁，取名唤做一秤金。”八戒道：“好贵名！怎么叫做一秤金？”老者道：“我因儿女艰难，修桥补路，建寺立塔，布施斋僧，有一本帐目，那里使三两，那里使五两，到生女之年，却好用过有三十斤黄金。三十斤为一秤，所以唤做一秤金。”行者道：“那个的儿子么？”老者道：“舍弟有个儿子，也是偏出 (25) ，今年七岁了，取名唤做陈关保。”行者问：“何取此名？”老者道：“舍下供养关圣爷爷，因在关爷之位下求得这个儿子，故名关保。我兄弟二人，年岁百二，止得这两个人种，不期轮次到我家祭赛，所以不敢不献。故此父子之情，难割难舍，先与孩儿做个超生道场。故曰‘预修亡斋’者，此也。”"}]}
{"conversation": [{"input": "", "output": "三藏闻言，止不住腮边泪下道：“这正是古人云：‘黄梅不落青梅落，老天偏害没儿人。’”行者笑道：“等我再问他。老公公，你府上有多大家当？”二老道：“颇有些儿，水田有四五十顷，旱田有六七十顷，草场有八九十处；水黄牛有二三百头，驴马有三二十匹，猪羊鸡鹅无数。舍下也有吃不着的陈粮，穿不了的衣服。家财产业也尽得数。”行者道：“你这等家业，也亏你省将起来的。”老者道：“怎见我省？”行者道：“既有这家私，怎么舍得亲生儿女祭赛？拚了五十两银子，可买一个童男；拚了一百两银子，可买一个童女。连绞缠不过二百两之数 (26) ，可就留下自己儿女后代，却不是好？”二老滴泪道：“老爷！你不知道。那大王甚是灵感，常来我们人家行走。”行者道：“他来行走，你们看见他是甚么嘴脸？有几多长短？”二老道：“不见其形，只闻得一阵香风，就知是大王爷爷来了，即忙满斗焚香，老少望风下拜。他把我们这人家，匙大碗小之事，他都知道，老幼生时年月，他都记得。只要亲生儿女，他方受用。不要说二三百两没处买，就是几千万两，也没处买这般一模一样同年同月的儿女。”\n行者道：“原来这等。也罢，也罢，你且抱你令郎出来，我看看。”那陈清急入里面，将关保儿抱出厅上，放在灯前。小孩儿那知死活，笼着两袖果子，跳跳舞舞的，吃着耍子。行者见了，默默念声咒语，摇身一变，变作那关保儿一般模样。两个孩儿，搀着手，在灯前跳舞，唬得那老者慌忙跪着唐僧道：“老爷，不当人子！不当人子！这位老爷才然说话，怎么就变作我儿一般模样，叫他一声，齐应齐走。却折了我们年寿！请现本相，请现本相！”行者把脸抹了一把，现了本相。那老者跪在面前道：“老爷原来有这样本事。”行者笑道：“可像你儿子么？”老者道：“像，像，像！果然一般嘴脸，一般声音，一般衣服，一般长短。”储道：“你还没细看哩。取秤来称称，可与他一般轻重。”老者道：“是，是，是，是一般重。”行者道：“似这等可祭赛得过么？”老者道：“忒好，忒好！祭得过了。”\n行者道：“我今替这个孩儿性命，留下你家香烟后代，我去祭赛那大王去也。”那陈清跪地磕头道：“老爷果若慈悲替得，我送白银一千两，与唐老爷做盘缠往西天去。”行者道：“就不谢谢老孙？”老者道：“你已替祭，没了你也。”行者道：“怎的得没了？”老者道：“那大王吃了。”行者道：“他敢吃我？”老者道：“不吃你，好道嫌腥？”行者笑道：“任从天命。吃了我，是我的命短；不吃，是我的造化。我与你祭赛去。”"}]}
{"conversation": [{"input": "", "output": "那陈清只管磕头相谢，又允送银五百两。惟陈澄也不磕头，也不说谢，只是倚着那屏门痛哭。行者知之，上前扯住道：“老大，你这不允我，不谢我，想是舍不得你女儿么？”陈澄才跪下道：“是舍不得。敢蒙老爷盛情，救替了我侄子也够了。但只是老拙无儿，止此一女，就是我死之后，他也哭得痛切，怎么舍得！”行者道：“你快去蒸上五斗米的饭，整治些好素菜，与我那长嘴师父吃。教他变作你的女儿，我兄弟同去祭赛。索性行个阴骘，救你两个儿女性命，如何？”那八戒听得此言心中大惊，道：“哥哥，你要弄精神，不管我死活，就要攀扯我。”行者道：“贤弟，常言道：‘鸡儿不吃无工之食。’你我进门，感承盛斋，你还嚷吃不饱哩，怎么就不与人家救些患难？”八戒道：“哥啊，你便会变化，我却不会哩。”行者道：“你也有三十六般变化，怎么不会？”唐僧叫：“悟能，你师兄说得最是，处得甚当。常言‘救人一命，胜造七级浮屠’。一则感谢厚情，二来当积阴德。况凉夜无事，你兄弟耍耍去来。”八戒道：“你看师父说的话！我只会变山，变树，变石头，变癞象，变水牛，变大胖汉还可；若变小女儿，有几分难哩。”行者道：“老大莫信他，抱出你令爱来看。”那陈澄急入里边，抱将一秤金孩儿到了厅上。一家子，妻妾大小，不分老幼内外，都出来磕头礼拜，只请救孩儿性命。那女儿头上戴一个八宝垂珠的花翠箍，身上穿一件红闪黄的 丝袄，上套着一件官绿缎子棋盘领的披风，腰间系一条大红花绢裙，脚下踏一双虾蟆头浅红 丝鞋，腿上系两只绡金膝裤儿，也袖着果子吃哩。行者道：“八戒，这就是女孩儿，你快变的像他，我们祭赛去。”八戒道：“哥呀，似这般小巧俊秀，怎变？”行者叫：“快些！莫讨打。”八戒慌了道：“哥哥不要打，等我变了看。”\n这呆子念动咒语，把头摇了几摇，叫“变！”真个变过头来，就也像女孩儿面目，只是肚子胖大，郎伉不像。行者笑道：“再变变！”八戒道：“凭你打了罢！变不过来，奈何？”行者道：“莫成是丫头的头，和尚的身子？弄的这等不男不女，却怎生是好？你可布起罡来 (27) 。”他就吹他一口仙气，果然即时把身子变过，与那孩儿一般。便教：“二位老者，带你宝眷与令郎令爱进去，不要错了。一会家我兄弟躲懒讨乖，走进去转难识认。你将好果子与他吃，不可教他哭叫，恐大王一时知觉，走了风汛。等我两人耍子去也！”"}]}
{"conversation": [{"input": "", "output": "好大圣，吩咐沙僧保护唐僧，他变作陈关保，八戒变作一秤金。二人俱停当了，却问：“怎么供献？还是捆了去，是绑了去？蒸熟了去，是剁碎了去？”八戒道：“哥哥，莫要弄我。我没这个手段。”老者道：“不敢！不敢！只是用两个红漆丹盘，请二位坐在盘内，放在桌上，着两个后生抬一张桌子，把你们抬上庙去。”行者道：“好，好，好！拿盘子出来，我们试试。”那老者即取出两个丹盘。行者与八戒坐上，四个后生，抬起两张桌子，往天井里走走儿，又抬回放在堂上。行者欢喜道：“八戒，像这般子走走耍耍，我们也是上台盘的和尚了。”八戒道：“若是抬了去，还抬回来，两头抬到天明，我也不怕，只是抬到庙里，就要吃哩，这个却不是耍子！”行者道：“你只看着我。刬着吃我时 (28) ，你就走了罢。”八戒道：“知他怎么吃哩？如先吃童男，我便好跑；如先吃童女，我却如何？”老者道：“常年祭赛时，我这里有胆大的，钻在庙后，或在供桌底下，看见他先吃童男，后吃童女。”八戒道：“造化！造化！”兄弟正然谈论，只听得锣鼓喧天，灯火照耀，打开前门，叫：“抬出童男童女来！”这老者哭哭啼啼，那四个后生将他二人抬将出去。\n端的不知性命何如，且听下回分解。\n第四十八回　魔弄寒风飘大雪 僧思拜佛履层冰 (29) \n话说陈家庄众信人等，将猪羊牲醴与行者、八戒，喧喧嚷嚷，直抬至灵感庙里排下，将童男女设在上首。行者回头，看见那供桌上香花蜡烛，正面一个金字牌位，上写“灵感大王之神”，更无别的神像。众信摆列停当 (30) ，一齐朝上叩头道：“大王爷爷，今年、今月、今日、今时，陈家庄祭主陈澄等众信，年甲不齐，谨遵年例，供献童男一名陈关保，童女一名陈一秤金，猪羊牲醴如数，奉上大王享用。保祐风调雨顺，五谷丰登。”祝罢，烧了纸马，各回本宅不题。\n那八戒见人散了，对行者道：“我们家去罢。”行者道：“你家在那里？”八戒道：“往老陈家睡觉去。”行者道：“呆子又乱谈了。既允了他，须与他了这愿心才是哩。”八戒道：“你倒不是呆子，反说我是呆子！只哄他耍耍便罢，怎么就与他祭赛，当起真来。”行者道：“莫胡说！为人为彻。一定等那大王来吃了，才是个全始全终；不然，又教他降灾贻害，反为不美。”正说间，只听得呼呼风响。八戒道：“不好了！风响是那话儿来了！”行者只叫：“莫言语，等我答应。”顷刻间，庙门外来了一个妖邪。你看他怎生模样：\n金甲金盔灿烂新，腰缠宝带绕红云。\n眼如晚出明星皎，牙似重排锯齿分。\n足下烟霞飘荡荡，身边雾霭暖熏熏。"}]}
{"conversation": [{"input": "", "output": "眼如晚出明星皎，牙似重排锯齿分。\n足下烟霞飘荡荡，身边雾霭暖熏熏。\n行时阵阵阴风冷，立处层层煞气温。\n却似卷帘扶驾将，犹如镇寺大门神。\n那怪物拦住庙门问道：“今年祭祀的是那家？”行者笑吟吟的答道：“承下问，庄头是陈澄、陈清家。”那怪闻答，心中疑似道：“这童男胆大，言谈伶俐。常来供养受用的，问一声不言语；再问声，唬了魂；用手去捉，已是死人。怎么今日这童男善能应对？……”怪物不敢来拿，又问：“童男女叫甚名字？”行者笑道：“童男陈关保，童女一秤金。”怪物道：“这祭赛乃上年旧规，如今供献我，当吃你。”行者道：“不敢抗拒，请自在受用。”怪物听说，又不敢动手，拦住门喝道：“你莫顶嘴！我常年先吃童男，今年倒要先吃童女！”八戒慌了道：“大王还照旧罢，不要吃坏例子。”\n那怪不容分说，放开手，就捉八戒。呆子扑的跳下来，现了本相，掣钉钯，劈手一筑，那怪物缩了手，往前就走，只听得当的一声响。八戒道：“筑破甲了！”行者也现本相看处，原来是冰盘大小两个鱼鳞。喝声“赶上！”二人跳到空中。那怪物因来赴会，不曾带得兵器，空手在云端里问道：“你是那方和尚，到此欺人，破了我的香火，坏了我的名声！”行者道：“这泼物原来不知。我等乃东土大唐圣僧三藏奉钦差西天取经之徒弟。昨因夜寓陈家，闻有邪魔，假号灵感，年年要童男女祭赛，是我等慈悲，拯救生灵，捉你这泼物！趁早实实供来，一年吃两个童男女，你在这里称了几年大王，吃了多少男女？一个个算还我，饶你死罪！”那怪闻言就走，被八戒又一钉钯，未曾打着。他化一阵狂风，钻入通天河内。\n行者道：“不消赶他了。这怪想是河中之物。且待明日设法拿他，送我师父过河。”八戒依言，径回庙里，把那猪羊祭醴，连桌面一齐搬到陈家。此时唐长老、沙和尚，共陈家兄弟，正在厅中候信，忽见他二人将猪羊等物都丢在天井里。三藏迎来问道：“悟空，祭赛之事何如？”行者将那称名赶怪钻入河中之事，说了一遍。二老十分欢喜，即命打扫厢房，安排床铺，请他师徒就寝不题。"}]}
{"conversation": [{"input": "", "output": "却说那怪得命，回归水内，坐在宫中，默默无言。水中大小眷族问道：“大王每年享祭，回来欢喜，怎么今日烦恼？”那怪道：“常年享毕，还带些馀物与汝等受用，今日连我也不曾吃得。造化低，撞着一个对头。几乎伤了性命。”众水族问：“大王，是那个？”那怪道：“是一个东土大唐圣僧的徒弟，往西天拜佛求经者，假变男女，坐在庙里。我被他现出本相，险些儿伤了性命。一向闻得人讲：唐三藏乃十世修行好人，但得吃他一块肉延寿长生，不期他手下有这般徒弟。我被他坏了名声，破了香火，有心要捉唐僧，只怕不得能够。”\n那水族中，闪上一个斑衣鳜婆，对怪物跬跬拜拜 (31) ，笑道：“大王，要捉唐僧，有何难处！但不知捉住他，可赏我些酒肉？”那怪道：“你若有谋，合同用力，捉了唐僧，与你拜为兄妹，共席享之。”鳜婆拜谢了道：“久知大王有呼风唤雨之神通，搅海翻江之势力，不知可会降雪？”那怪道：“会降。”又道：“既会降雪，不知可会作冷结冰？”那怪道：“更会！”鳜婆鼓掌笑道：“如此，极易，极易！”那怪道：“你且将极易之功，讲来我听。”鳜婆道：“今夜有三更天气，大王不必迟疑，趁早作法，起一阵寒风，下一阵大雪，把通天河尽皆冻结。着我等善变化者变作几个人形，在于路口，背包持伞，担担推车，不住的在冰上行走。那唐僧取经之心甚急，看见如此人行，断然踏冰而渡。大王稳坐河心，待他脚踪响处，迸裂寒冰，连他那徒弟们一齐坠落水中，一鼓可得也！”那怪闻言，满心欢喜道：“甚妙！甚妙！”即出水府，踏长空兴风作雪，结冷凝冻成冰不题。\n却说唐长老师徒四人歇在陈家，将近天晓，师徒们衾寒枕冷。八戒咳歌打战睡不得 (32) ，叫道：“师兄，冷啊！”行者道：“你这呆子，忒不长俊！出家人寒暑不侵，怎么怕冷？”三藏道：“徒弟，果然冷。你看，就是那：\n重衾无暖气，袖手似揣冰。此时败叶垂霜蕊，苍松挂冻铃。地裂因寒甚，池平为水凝。渔舟不见叟，山寺怎逢僧。樵子愁柴少，王孙喜炭增。征人须似铁，诗客笔如菱。皮袄犹嫌薄，貂裘尚恨轻。蒲团僵老衲，纸帐旅魂惊。绣被重裀褥，浑身战抖铃。”\n师徒们都睡不得，爬起来穿了衣服。开门看处，呀！外面白茫茫的，原来下雪哩！行者道：“怪道你们害冷哩。却是这般大雪！”四人眼同观看，好雪！但见那："}]}
{"conversation": [{"input": "", "output": "彤云密布，惨雾重浸。彤云密布，朔风凛凛号空；惨雾重浸，大雪纷纷盖地。真个是六出花片片飞琼，千林树株株带玉。须臾积粉，顷刻成盐。白鹦歌失素，皓鹤羽毛同。平添吴楚千江水，压倒东南几树梅。却便似战退玉龙三百万，果然如败鳞残甲满天飞 (33) 。那里得东郭\n履 (34) ，袁安卧 (35) ，孙康映读 (36) ；更不见子猷舟 (37) ，王恭氅 (38) ，苏武餐毡 (39) 。但只是几家村舍如银砌，万里江山似玉团。好雪！柳絮漫桥 (40) ，梨花盖舍 (41) 。柳絮漫桥，桥边渔叟挂蓑衣；梨花盖舍，舍下野翁煨骨柮 (42) 。客子难沽酒，\n苍头苦觅梅。洒洒潇潇裁蝶翅 (43) ，飘飘荡荡剪鹅衣 (44) 。团团滚滚随风势，叠叠层层道路迷。阵阵寒威穿小幙，飕飕冷气透幽帏。丰年祥瑞从天降 (45) ，堪贺人间好事宜。\n那场雪，纷纷洒洒，果如剪玉飞绵。师徒们叹玩多时，只见陈家老者，着两个僮仆，扫开道路，又两个送出热汤洗面。须臾又送滚茶乳饼，又抬出炭火，俱到厢房，师徒们叙坐。长老问道：“老施主，贵处时令，不知可分春夏秋冬？”陈老笑道：“此间虽是僻地，但只风俗人物与上国不同，至于诸凡谷苗牲畜，都是同天共日，岂有不分四时之理？”三藏道：“既分四时，怎么如今就有这般大雪，这般寒冷？”陈老道：“此时虽是七月，昨日已交白露，就是八月节了。我这里常年八月间就有霜雪。”三藏道：“甚比我东土不同。我那里交冬节方有之。”\n正话间，又见僮仆来安桌子，请吃粥。粥罢之后，雪比早间又大，须臾，平地有二尺来深。三藏心焦垂泪。陈老道：“老爷放心，莫见雪深忧虑。我舍下颇有几石粮食，供养得老爷们半生。”三藏道：“老施主不知贫僧之苦。我当年蒙圣恩赐了旨意，摆大驾亲送出关，唐王御手擎杯奉饯，问道：‘几时可回？’贫僧不知有山川之险，顺口回奏：‘只消三年，可取经回国。’自别后，今已七八个年头，还未见佛面，恐违了钦限；又怕的是妖魔凶狠，所以焦虑。今日有缘得寓檀府 (46) ，昨夜愚徒们略施小惠报答，实指望求一船只渡河。不期天降大雪，道路迷漫，不知几时才得功成回故土也！”陈老道：“老爷放心，正是多的日子过了，那里在这几日。且待天晴，化了冰，老拙倾家费产，必处置送老爷过河。”"}]}
{"conversation": [{"input": "", "output": "只见一僮又请进早斋，到厅上吃毕。叙不多时，又午斋相继而进。三藏见品物丰盛，再四不安道：“既蒙见留，只可以家常相待。”陈老道：“老爷，感蒙替祭救命之恩，虽逐日设筵奉款，也难酬难谢。”此后大雪方住，就有人行走。陈老见三藏不快，又打扫花园，大盆架火，请去雪洞里闲耍散闷。八戒笑道：“那老儿忒没算计！春二三月好赏花园；这等大雪，又冷，赏玩何物！”行者道：“呆子不知事，雪景自然幽静。一则游赏，二来与师父宽怀。”陈老道：“正是，正是。”遂此邀请到园。但见：\n景值三秋，风光如腊 (47) 。苍松结玉蕊，衰柳挂银花。阶下玉苔堆粉屑，窗前翠竹吐琼芽。巧石山头，养鱼池内。巧石山头，削削尖峰排玉笋；养鱼池内，清清活水作冰盘。临岸芙蓉娇色浅，傍崖木槿嫩枝垂。秋海棠全然压倒，腊梅树聊发新枝。牡丹亭、海榴亭、丹桂亭，亭亭尽鹅毛堆积；放怀处、款客处、遣兴处，处处皆蝶翅铺漫。两篱黄菊玉绡金，几树丹枫红间白。无数闲庭冷难到，且观雪洞冷如春。那里边放一个兽面像足铜火盆，热烘烘炭火才生；那上下有几张虎皮搭苫漆交椅，软温温纸窗铺设。\n四壁上挂几轴名公古画，却是那：\n七贤过关 (48) ，寒江独钓 (49) ，叠嶂层峦团雪景；苏武餐毡，折梅逢使 (50) 。琼林玉树写寒文。说不尽那：家近水亭鱼易买，雪迷山径酒难沽。真个可堪容膝处 (51) ，算来何用访蓬壶？\n众人观玩良久。就于雪洞里坐下，对邻叟道取经之事。又捧香茶饮毕。陈老问：“列位老爷，可饮酒么？”三藏道：“贫僧不饮，小徒略饮几杯素酒。”陈老大喜，即命：“取素果品，炖暖酒，与列位汤寒 (52) 。”那僮仆即抬桌围炉，与两个邻叟，各饮了几杯，收了家火。\n不觉天色将晚，又仍请到厅上晚斋。只听得街上行人都说：“好冷天啊！把通天河冻住了。”三藏闻言道：“悟空，冻住河，我们怎生是好？”陈老道：“乍寒乍冷，想是近河边浅水处冻结。”那行人道：“把八百里都冻的似镜面一般，路口上有人走哩。”三藏听说有人走，就要去看。陈老道：“老爷莫忙。今日晚了，明日去看。”遂此别却邻叟。又晚斋毕，依然歇在厢房。"}]}
{"conversation": [{"input": "", "output": "及次日天晓，八戒起来道：“师兄，今夜更冷，想必河冻住也。”三藏迎着门，朝天礼拜道：“众位护教大神，弟子一向西来，虔心拜佛，苦历山川，更无一声报怨。今至于此，感得皇天祐助，结冻河水，弟子空心权谢，待得经回，奏上唐皇，竭诚酬答。”礼拜毕，遂教悟净背马，趁冰过河。陈老又道：“莫忙，待几日雪融冰解，老拙这里办船相送。”沙僧道：“就行也不是话，再住也不是话。口说无凭，耳闻不如眼见。我背了马，且请师父亲去看看。”陈老道：“言之有理。”教：“小的们，快去背我们六匹马来！且莫背唐僧老爷马。”\n就有六个小价跟随。一行人径往河边来看，真个是：\n雪积如山耸，云收破晓晴。寒凝楚塞千峰瘦，冰结江湖一片平。朔风凛凛，滑冻棱棱。池鱼偎密藻，野鸟恋枯槎。塞外征夫俱坠指，江头梢子乱敲牙。裂蛇腹，断鸟足，果然冰山千百尺。万壑冷浮银，一川寒浸玉。东方自信出僵蚕 (53) ，北地果然有鼠窟 (54) 。王祥卧 (55) ，光武渡 (56) ，一夜溪桥连底固。曲沼结棱层，深渊重叠沍 (57) 。通天阔水更无波，皎洁冰漫如陆路。\n三藏与一行人到了河边，勒马观看，真个那路口上有人行走。三藏问道：“施主，那些人上冰往那里去？”陈老道：“河那边乃西梁女国。这起人都是做买卖的。我这边百钱之物，到那边可值万钱；那边百钱之物，到这边亦可值万钱。利重本轻，所以人不顾生死而去。常年家有五七人一船，或十数人一船，飘洋而过。见如今河道冻住，故舍命而步行也。”三藏道：“世间事惟名利最重。似他为利的，舍死忘生；我弟子奉旨全忠，也只是为名，与他能差几何！”教：“悟空，快回施主家，收拾行囊，叩背马匹，趁此层冰，早奔西方去也。”行者笑吟吟答应。\n沙僧道：“师父呵，常言道：‘千日吃了千升米。’今已托赖陈府上，且再住几日，待天晴化冻，办舡而过。忙中恐有错也。”三藏道：“悟净，怎么这等愚见！若是正二月，一日暖似一日，可以待得冻解。此时乃八月，一日冷似一日，如何可便望解冻！却不又误了半载行程？”八戒跳下马来：“你们且休讲闲口，等老猪试看有多少厚薄。”行者道：“呆子，前夜试水，能去抛石。如今冰冻重漫，怎生试得？”八戒道：“师兄不知。等我举钉钯筑他一下，假若筑破，就是冰薄，且不敢行；若筑不动，便是冰厚，如何不行？”三藏道：“正是，说得有理。”那呆子撩衣拽步，走上河边，双手举钯，尽力一筑，只听扑的一声，筑了九个白迹，手也振得生疼。呆子笑道：“去得！去得！连底都锢住了。”"}]}
{"conversation": [{"input": "", "output": "三藏闻言，十分欢喜，与众同回陈家，只教收拾走路。那两个老者苦留不住，只得安排些干粮烘炒，做些烧饼馍馍相送。一家子磕头礼拜，又捧出一盘子散碎金银，跪在面前道：“多蒙老爷活子之恩，聊表途中一饭之敬。”三藏摆手摇头，只是不受道：“贫僧出家人，财帛何用？就途中也不敢取出，只是以化斋度日为正事。收了干粮足矣。”二老又再三央求，行者用指尖儿捻了一小块，约有四五钱重，递与唐僧道：“师父，也只当些衬钱 (58) ，莫教空负二老之意。”遂此相向而别。径至河边冰上，那马蹄滑了一滑，险些儿把三藏跌下马来。沙僧道：“师父，难行！”八戒道：“且住！问陈老官讨个稻草来我用。”行者道：“要稻草何用？”八戒道：“你那里得知？要稻草包着马蹄方才不滑，，免教跌下师父来也。”陈老在岸上听言，急命人家中取一束稻草，却请唐僧上岸下马。八戒将草包裹马足，然后踏冰而行。\n别陈老离河边，行有三四里远近，八戒把九环锡杖递与唐僧道：“师父，你横此在马上。”行者道：“这呆子奸诈！锡杖原是你挑的，如何又叫师父拿着？”八戒道：“你不曾走过冰凌，不晓得。凡是冰冻之上，必有凌眼 (59) ，倘或 着凌眼，脱将下去，若没横担之物，骨都的落水，就如一个大锅盖盖住，如何钻得上来？须是如此架住方可。”行者暗笑道：“这呆子倒是个积年走冰的。”果然都依了他。长老横担着锡杖，行者横担着铁棒，沙僧横担着降妖宝杖，八戒肩挑着行李，腰横着钉钯，师徒们放心前进。这一日行到天晚，吃了些干粮，却又不敢久停，对着星月光华，映的冰冻上亮灼灼、白茫茫，只情奔走，果然是马不停蹄。师徒们莫能合眼，走了一夜。天明又吃些干粮，望西又进。正行时，只听得冰底下扑喇喇一声响亮，险些儿唬倒了白马。三藏大惊道：“徒弟呀！怎么这般响亮？”八戒道：“这河忒也冻得结实，地凌响了，或者这半中间连底通锢住了也。”三藏闻言，又惊又喜，策马前进，趱行不题。"}]}
{"conversation": [{"input": "", "output": "却说那妖邪自从回归水府，引众精在于冰下。等候多时，只听得马蹄响处，他在底下弄个神通，滑喇的迸开冰冻，慌得孙大圣跳上空中。早把那白马落于水内，三人尽皆脱下。那妖邪将三藏捉住，引群精径回水府。厉声高叫：“鳜妹何在？”老鳜婆迎门施礼道：“大王，不敢！不敢！”妖邪道：“贤妹何出此言。‘一言既出，驷马难追’。原说听从汝计，捉了唐僧，与你拜为兄妹。今日果成妙计，捉了唐僧，就好昧了前言？”教：“小的们，抬过案桌，磨快刀来，把这和尚剖腹剜心，剥皮剐肉；一壁厢响动乐器，与贤妹共而食之，延寿长生也。”鳜婆道：“大王，且休吃他，恐他徒弟们寻来吵闹。且宁耐两日，让那厮不来寻，然后剖开，请大王上坐，众眷族环列，吹弹歌舞，奉上大王，从容自在享用，却不好也？”那怪依言，把唐僧藏于宫后，使一个六尺长的石匣，盖在中间不题。\n却说八戒、沙僧，在水里捞着行囊，放在白马身上驮了。分开水路，涌浪翻波，负水而出。只见行者在半空中看见，问道：“师父何在？”八戒道：“师父姓‘陈’，名‘到底’了。如今没处找寻，且上岸再作区处。”原来八戒本是天蓬元帅临凡，他当年掌管天河八万水兵大众，沙和尚是流沙河内出身，白马本是西海龙孙，故此能知水性。大圣在空中指引。须臾回转东崖，晒刷了马匹， 掠了衣裳 (60) ，大圣云头按落，一同到于陈家庄上。早有人报与二老道：“四个取经的老爷，如今只剩了三个来也。”兄弟即忙接出门外，果见衣裳还湿，道：“老爷们，我等那般苦留，却不肯住，只要这样方休。怎么不见三藏老爷？”八戒道：“不叫做三藏了，改名叫做‘陈到底’也。”二老垂泪道：“可怜！可怜！我说等雪融备船相送，坚执不从，致令丧了性命！”行者道：“老儿，莫替古人担忧，我师父管他不死长命。老孙知道，决然是那灵感大王弄法算计去了。你且放心，与我们浆浆衣服，晒晒关文，取草料喂着白马，等我弟兄寻着那厮，救出师父，索性剪草除根，替你一庄人除了后患，庶几永得安生也。”陈老闻言，满心欢喜，即命安排斋供。\n兄弟三人，饱餐一顿。将马匹、行囊，交与陈家看守。各整兵器，径赴道边寻师擒怪。正是：\n误踏层冰伤本性，大丹脱漏怎周全？\n毕竟不知怎么救得唐僧，且听下回分解。\n第四十九回　三藏有灾沉水宅 观音救难现鱼篮"}]}
{"conversation": [{"input": "", "output": "毕竟不知怎么救得唐僧，且听下回分解。\n第四十九回　三藏有灾沉水宅 观音救难现鱼篮\n却说孙大圣与八戒、沙僧辞陈老来至河边，道：“兄弟，你两个议定，那一个先下水。”八戒道：“哥呵，我两个手段不见怎的，还得你先下水。”行者道：“不瞒贤弟说，若是山里妖精，全不用你们费力；水中之事，我去不得。就是下海行江，我须要捻着避水诀，或者变化甚么鱼蟹之形，才去得。若是那般捻诀，却轮不得铁棒，使不得神通，打不得妖怪。我久知你两个乃惯水之人，所以要你两个下去。”沙僧道：“哥呵，小弟虽是去得，但不知水底如何。我等大家都去，哥哥变作甚么模样，或是我驮着你，分开水道，寻着妖怪的巢穴，你先进去打听打听。若是师父不曾伤损，还在里边，我们好努力征讨；假若不是这怪弄法，或者渰杀师父，或者被妖吃了，我等不须苦求，早早的别寻道路何如？”行者道：“贤弟说得有理。你们那个驮我？”八戒暗喜道：“这猴子不知捉弄了我多少，今番原来不会水，等老猪驮他，也捉弄他捉弄！”呆子笑嘻嘻的叫道：“哥哥，我驮你。”行者就知有意，却便将计就计道：“是，也好，你比悟净还有些膂力。”八戒就背着他。\n沙僧剖开水路，弟兄们同入通天河内。向水底下行有百十里远近，那呆子要捉弄行者，行者随即拔下一根毫毛，变做假身，伏在八戒背上，真身变作一个猪虱子，紧紧的贴在他耳朵里。八戒正行，忽然打个躘踵，得故子把行者往前一掼 (61) ，扑的跌了一跤。原来那个假身本是毫毛变的，却就飘起去，无影无形。沙僧道：“二哥，你是怎么说？不好生走路，就跌在泥里便也罢了，却把大哥不知跌了那里去了！”八戒道：“那猴子不禁跌，一跌就跌化了。兄弟，莫管他死活，我和你且去寻师父去。”沙僧道：“不好，还得他来。他虽不知水性，他比我们乖巧。若无他来，我不与你去。”行者在八戒耳朵里，忍不住高叫道：“悟净！老孙在这里也。”沙僧听得，笑道：“罢了，这呆子是死了！你怎么就敢捉弄他！如今弄得闻声不见面，却怎是好？”八戒慌得跪在泥里磕头道：“哥哥，是我不是了。待救了师父，上岸陪礼。你在那里做声？就影杀我也！你请现原身出来，我驮着你，再不敢冲撞你了。”行者道：“是你还驮着我哩。我不弄你，你快走！快走！”那呆子絮絮叨叨，只管念诵着陪礼，爬起来与沙僧又进。"}]}
{"conversation": [{"input": "", "output": "行了又有百十里远近，忽抬头望见一座楼台，上有“水鼋之第”四个大字。沙僧道：“这厢想是妖精住处，我两个不知虚实，怎敢上门索战。”行者道：“悟净，那门里外可有水么？”沙僧道：“无水。”行者道：“既无水，你再藏隐在左右，待老孙去打听打听。”好大圣，爬离了八戒耳朵里，却又摇身一变，变作个长脚虾婆，两三跳跳到门里。睁眼看时，只见那怪坐在上面，众水族摆列两边，有个斑衣鳜婆坐于侧手，都商议要吃唐僧。行者留心，两边寻找不见，忽看见一个大肚虾婆走将来，径往西廊下立定。行者跳到面前称呼道：“姆姆，大王与众商议要吃唐僧，唐僧却在那里？”虾婆道：“唐僧被大王降雪结冰，昨日拿在宫后石匣中间，只等明日，他徒弟们不来吵闹，就奏乐享用也。”\n行者闻言，演了一会 (62) ，径直寻到宫后，看果有一个石匣，却像人家槽房里的猪槽，又似人间一口石棺材之样，量量足有六尺长短；却伏在上面，听了一会，只听得三藏在里面嘤嘤的哭哩。行者不言语，侧耳再听，那师父挫得牙响，哏了一声道：\n自恨江流命有愆，生时多少水灾缠。\n出娘胎腹淘波浪，拜佛西天堕渺渊。\n前遇黑河身有难，今逢冰解命归泉。\n不知徒弟能来否，可得真经返故园？\n行者忍不住叫道：“师父莫恨水灾。《经》云：‘土乃五行之母，水乃五行之源。无土不生，无水不长。’老孙来了！”三藏闻得道：“徒弟呵，救我耶！”行者道：“你且放心，待我们擒住妖精，管教你脱难。”三藏道：“快些儿下手，再停一日，足足闷杀我也！”行者道：“没事，没事！我去也。”急回头，跳将出去，到门外现了原身，叫：“八戒！”那呆子与沙僧近道：“哥哥，如何？”行者道：“正是此怪骗了师父。师父未曾伤损，被怪物盖在石匣之下。你两个快早挑战，让老孙先出水面。你若擒得他就擒，擒不得，做个佯输引他出水，等我打他。”沙僧道：“哥哥放心先去，待小弟们鉴貌辨色。”这行者捻着避水诀，钻出波中，停立岸边等候不题。\n你看那猪八戒行凶，闯至门前，厉声高叫：“泼怪物！送我师父出来！”慌得那门里小妖急报：“大王，门外有人要师父哩！”妖邪道：“这定是那泼和尚来了。”教：“快取披挂兵器来！”众小妖连忙取出。妖邪结束了，执兵器在手，即命开门，走将出来。八戒与沙僧对列左右，见妖邪怎生披挂。好怪物！你看他：\n头戴金盔晃且辉，身披金甲掣虹霓。\n腰围宝带团珠翠，足踏烟黄靴样奇。\n鼻准高隆如峤耸 (63) ，天庭广阔若龙仪 (64) 。\n眼光闪灼圆还暴，牙齿钢锋尖又齐。\n短发蓬松飘火焰，长须潇洒挺金锥。"}]}
{"conversation": [{"input": "", "output": "眼光闪灼圆还暴，牙齿钢锋尖又齐。\n短发蓬松飘火焰，长须潇洒挺金锥。\n口咬一枝青嫩藻，手拿九瓣赤铜锤。\n一声咿哑门开处，响似三春惊蛰雷。\n这等形容人世少，敢称灵显大王威。\n妖邪出得门来，随后有百十个小妖，一个个轮枪舞剑，摆开两哨，对八戒道：“你是那寺里和尚？为甚到此喧嚷？”八戒喝道：“我把你这打不死的泼物！你前夜与我顶嘴，今日如何推不知来问我？我本是东土大唐圣僧之徒弟，往西天拜佛求经者。你弄玄虚，假做甚么灵感大王，专在陈家庄要吃童男童女，我本是陈清家一秤金，你不认得我么？”那妖邪道：“你这和尚，甚没道理！你变做一秤金，该一个冒名顶替之罪。我倒不曾吃你，反被你伤了我手背，已此让了你，你怎么又寻上我的门来？”八戒道：“你既让我，却怎么又弄冷风，下大雪冻结坚冰，害我师父？快早送我师父出来，万事皆休！牙迸半个‘不’字，你只看看手中钯，决不饶你！”妖邪闻言，微微冷笑道：“这和尚卖此长舌，胡夸大口。果然是我作冷下雪冻河，摄你师父。你今嚷上门来，思量取讨，只怕这一番不比那一番了。那时节我因赴会，不曾带得兵器，误中你伤。你如今且休要走，我与你交敌三合。三合敌得我过，还你师父；敌不过，连你一发吃了。”\n八戒道：“好乖儿子！正是这等说。仔细看钯！”妖邪道：“你原来是半路上出家的和尚。”八戒道：“我的儿，你真个有些灵感，怎么就晓得我是半路出家的？”妖邪道：“你会使钯，想是雇在那里种园，把他钉钯拐将来也。”八戒道：“儿子，我这钯，不是那筑地之钯。你看：\n巨齿铸就如龙爪，逊金妆来似蟒形。\n若逢对敌寒风洒，但遇相持火焰生。\n能与圣僧除怪物，西方路上捉妖精。\n轮动烟云遮日月，使开霞彩照分明。\n筑倒太山千虎怕，掀翻大海万龙惊。\n饶你威灵有手段，一筑须教九窟窿！”\n那个妖邪，那里肯信，举铜锤劈头就打。八戒使钉钯架住道：“你这泼物，原来也是半路上成精的邪魔！”那怪道：“你怎么认得我是半路上成精的？”八戒道：“你会使铜锤，想是雇在那个银匠家扯炉，被你得了手，偷将出来的。”妖邪道：“这不是打银之锤。你看：\n九瓣攒成花骨朵，一竿虚孔万年青。\n原来不比凡间物，出处还从仙苑名。\n绿房紫菂瑶池老 (65) ，素质清香碧沼生。\n因我用功抟炼过，坚如钢锐彻通灵。\n枪刀剑戟浑难赛，钺斧戈矛莫敢经。\n纵让你钯能利刃，汤着吾锤迸折钉！”"}]}
{"conversation": [{"input": "", "output": "枪刀剑戟浑难赛，钺斧戈矛莫敢经。\n纵让你钯能利刃，汤着吾锤迸折钉！”\n沙和尚见他两个攀话，忍不住近前高叫道：“那怪物！休得浪言。古人云：‘口说无凭，做出便见。’不要走，且吃我一杖！”妖邪使锤杆架住道：“你也是半路里出家的和尚。”沙僧道：“你怎么认得？”妖邪道：“你这个模样，像一个磨博士出身。”沙僧道：“如何认得我像个磨博士？”妖邪道：“你不是磨博士，怎么会使赶面杖？”沙僧骂道：“你这业障，是也不曾见！\n这般兵器人间少，故此难知宝杖名。\n出自月宫无影处，梭罗仙木琢磨成。\n外边嵌宝霞光耀，内里钻金瑞气凝。\n先日也曾陪御宴，今朝秉正保唐僧。\n西方路上无知识。上界宫中有大名。\n唤做降妖真宝杖，管教一下碎天灵！”\n那妖邪不容分说，三家变脸，这一场，在水底下好杀：\n铜锤宝杖与钉钯，悟能悟净战妖邪。一个是天蓬临世界，一个是上将降天涯。他两个夹攻水怪施威武，这一个独抵神僧势可夸。有分有缘成大道，相生相克秉恒沙 (66) 。土克水，水干见底；水生木，木旺开花。禅法参修归一体，还丹炮炼伏三家。土是母，发金芽，金生神水产婴娃；水为本，润木华，木有辉煌烈火霞。攒簇五行皆别异，故然变脸各争差。看他那铜锤九瓣光明好，宝杖千丝彩绣佳。钯按阴阳分九曜 (67) ，不明解数乱如麻。捐躯弃命因僧难，舍死忘生为释迦。致使铜锤忙不坠，左遮宝杖右遮钯。\n三人在水底下斗经两个时辰，不分胜败。猪八戒料道不得赢他，对沙僧丢了个眼色，二人诈败佯输，各拖兵器回头就走。那怪物教：“小的们，扎住在此，等我赶上这厮，捉将来与汝等凑吃呀！”你看他如风吹败叶，似雨打残花，将他两个赶出水面。\n那孙大圣在东岸上眼不转睛，只望着河边水势。忽然见波浪翻腾，喊声号吼，八戒先跳上岸道：“来了！来了！”沙僧也到岸边道：“来了！来了！”那妖邪随后叫：“那里走！”才出头，被行者喝道：“看棍！”那妖邪闪身躲过，使铜锤急架相还。一个在河边涌浪，一个在岸上施威。搭上手未经三合，那妖遮架不住，打个花，又淬于水里，遂此风平浪息。"}]}
{"conversation": [{"input": "", "output": "行者回转高崖道：“兄弟们，辛苦啊。”沙僧道：“哥啊，这妖精，他在岸上觉到不济，在水底也尽利害哩！我与二哥左右齐攻，只战得个两平，却怎么处置救师父也？”行者道：“不必疑迟，恐被他伤了师父。”八戒道：“哥哥，我这一去哄他出来，你莫做声，但只在半空中等候。估着他钻出头来，却使个捣蒜打，照他顶门上着着实实一下，纵然打不死他，好道也护疼发晕，却等老猪赶上一钯，管教他了帐！”行者道：“正是，正是！这叫做‘里迎外合’，方可济事。”他两个复入水中不题。\n却说那妖邪败阵逃生，回归本宅。众妖接到宫中，鳜婆上前问道：“大王赶那两个和尚到那方来？”妖邪道：“那和尚原来还有一个帮手。他两个跳上岸去，那帮手轮一条铁棒打我，我闪过与他相持。也不知他那棍子有多少斤重，我的铜锤莫想架得他住，战未三合，我却败回来也。”鳜婆道：“大王，可记得那帮手是甚相貌？”妖邪道：“是一个毛脸雷公嘴，查耳朵，折鼻梁，火眼金睛和尚。”鳜婆闻说，打了一个寒噤道：“大王啊！亏了你识俊逃了性命 (68) ！若再三合，决然不得全生，那和尚我认得他。”妖邪道：“你认得他是谁？”鳜婆道：“我当年在东洋海内，曾闻得老龙王说他的名誉，乃是五百年前大闹天宫，混元一气上方太乙金仙美猴王齐天大圣。如今皈依佛教，保唐僧往西天取经，改名唤做孙悟空行者。他的神通广大，变化多端。大王你怎么惹他！今后再莫与他战了。”\n说不了，只见门里小妖来报：“大王，那两个和尚又来门前索战哩！”妖精道：“贤妹所见甚长，再不出去，看他怎么。”急传令教：“小的们，把门关紧了。正是任君门外叫，只是不开门。让他缠两日，性摊了回去时 (69) ，我们却不自在受用唐僧也？”那小妖一齐都搬石头，塞泥块，把门闭杀。八戒与沙僧连叫不出，呆子心焦，就使钉钯筑门。那门已此紧闭牢关，莫想能够。被他七八钯，筑破门扇，里面却都是泥土石块，高叠千层。沙僧见了道：“二哥，这怪物惧怕之甚，闭门不出，我和你且回上河崖，再与大哥计较去来。”八戒依言，径转东岸。"}]}
{"conversation": [{"input": "", "output": "那行者半云半雾，提着铁棒等哩。看见他两个上来，不见妖怪，即按云头，迎至岸边，问道：“兄弟，那话儿怎么不上来？”沙僧道：“那怪物紧闭宅门，再不出来见面。被二哥打破门扇看时，那里面都使些泥土石块实实的叠住了。故此不能得战，却来与哥哥计议，再怎么设法去救师父。”行者道：“似这般却也无法可治。你两个只在河岸上巡视着，不可放他往别处走了，待我去来。”八戒道：“哥哥，你往那里去？”行者道：“我上普陀岩拜问菩萨，看这妖怪是那里出身，姓甚名谁。寻着他的祖居，拿了他的家属，捉了他的四邻，却来此擒怪救师。”八戒笑道：“哥呵，这等干只是忒费事，担搁了时辰了。”行者道：“管你不费事，不担搁，我去就来！”\n好大圣，急纵祥光躲离河口，径赴南海。那里消半个时辰，早望见落伽山不远。低下云头径至普陀崖上。只见那二十四路诸天与守山大神、木叉行者、善财童子、捧珠龙女，一齐上前，迎着施礼道：“大圣何来？”行者道：“有事要见菩萨。”众神道：“菩萨今早出洞，不许人随，自入竹林里观玩。知大圣今日必来，吩咐我等在此候接大圣，不可就见。请在翠岩前聊坐片时，待菩萨出来，自有道理。”行者依言，还未坐下，又见那善财童子上前施礼道：“孙大圣，前蒙盛意，幸菩萨不弃收留，早晚不离左右，专侍莲台之下，甚得善慈。”行者知是红孩儿，笑道：“你那时节魔业迷心，今朝得成正果，才知老孙是好人也。”\n行者久等不见，心焦道：“列位与我传报传报，但迟了恐伤吾师之命。”诸天道：“不敢报。菩萨吩咐，只等他自出来哩。”行者性急，那里等得，急纵身往里便走。噫！\n这个美猴王，性急能鹊薄 (70) 。\n诸天留不住，要往里边 (71) 。\n拽步入深林，睁眼偷觑着。\n远观救苦尊，盘坐衬残箬。\n懒散怕梳妆，容颜多绰约。\n散挽一窝丝，未曾戴缨络。\n不挂素蓝袍，贴身小袄缚。\n漫腰束锦裙，赤了一双脚。\n披肩绣带无，精光两臂膊。\n玉手执钢刀，正把竹皮削。"}]}
{"conversation": [{"input": "", "output": "漫腰束锦裙，赤了一双脚。\n披肩绣带无，精光两臂膊。\n玉手执钢刀，正把竹皮削。\n行者见了，忍不住厉声高叫道：“菩萨，弟子孙悟空志心朝礼。”菩萨教：“外面俟候。”行者叩头道：“菩萨，我师父有难，特来拜问通天河妖怪根源。”菩萨道：“你且出去，待我出来。”行者不敢强，只得走出竹林，对众诸天道：“菩萨今日又重置家事哩。怎么不坐莲台，不妆饰，不喜欢，在林里削篾做甚？”诸天道：“我等却不知。今早出洞，未曾妆束就入林中去了。又教我等在此接候大圣，必然为大圣有事。”行者没奈何，只得等候。不多时，只见菩萨手提一个紫竹篮儿出林，道：“悟空，我与你救唐僧去来。”行者慌忙跪下道：“弟子不敢催促，且请菩萨着衣登座。”菩萨道：“不消着衣，就此去也。”那菩萨撇下诸天，纵祥云腾空而去。孙大圣只得相随。\n顷刻间，到了通天河界。八戒与沙僧看见道：“师兄性急，不知在南海怎么乱嚷乱叫，把一个未梳妆的菩萨逼将来也。”说不了，到于河岸。二人下拜道：“菩萨，我等擅干，有罪，有罪！”菩萨即解下一根束袄的丝绦，将篮儿拴定。提着丝绦，半踏云彩，抛在河中，往上溜头扯着，口念颂子道：“死的去，活的住！死的去，活的住！”念了七遍，提起篮儿，但见那篮里亮灼灼一尾金鱼，还斩眼动鳞 (72) 。菩萨叫：“悟空，快下水救你师父耶。”行者道：“未曾拿住妖邪，如何救得师父？”菩萨道：“这篮儿里不是？”八戒与沙僧拜问道：“这鱼儿怎生有那等手段？”菩萨道：“他本是我莲花池里养大的金鱼，每日浮头听经，修成手段。那一柄九瓣铜锤，乃是一枝未开的菡萏 (73) ，被他运炼成兵。不知是那一日，海潮泛涨，走到此间。我今早扶栏看花，却不见这厮出拜。掐指巡纹，算着他在此成精，害你师父，故此未及梳妆，运神功织个竹篮儿擒他。”\n行者道：“菩萨，既然如此，且待片时，我等叫陈家庄众信人等，看看菩萨的金面，一则留恩，二来说此收怪之事，好教凡人信心供养。”菩萨道：“也罢，你快去叫来。”那八戒与沙僧，一齐飞跑至庄前，高呼道：“都来看活观音菩萨！都来看活观音菩萨！”一庄老幼男女，都向河边，也不顾泥水，都跪在里面，磕头礼拜。内中有善图画者，传下影神，这才是鱼篮观音现身。当时菩萨就归南海。"}]}
{"conversation": [{"input": "", "output": "八戒与沙僧，分开水道，径往那水鼋之第，找寻师父。原来那里边水怪鱼精，尽皆死烂。却入后宫，揭开石匣，驮着唐僧，出离波津，与众相见。那陈清兄弟，叩头称谢道：“老爷不依小人劝留，致令如此受苦。”行者道：“不消说了。你们这里人家，下年再不用祭赛，那大王已此除根，永无伤害。陈老儿，如今才好累你，快寻一只舡儿，送我们过河去也。”那陈清道：“有，有，有！”就教解板打船。众庄客闻得此言，无不喜舍。那个道，我买桅篷；这个道，我办篙桨。有的说，我出绳索；有的说，我雇水手。\n正都在河边上吵闹，忽听得河中间高叫：“孙大圣不要打船，花费人家财物。我送你师徒们过去。”众人听说，个个心惊，胆小的走了回家，胆大的战兢兢贪看。须臾，那水里钻出一个怪来，你道怎生模样：\n方头神物非凡品，九助灵机号水仙。\n曳尾能延千纪寿，潜身静隐百川渊。\n翻波跳浪冲江岸，向日朝风卧海边。\n养气含灵真有道，多年粉盖癞头鼋。\n那老鼋又叫：“大圣，不要打船，我送你师徒过去。”行者轮着铁棒道：“我把你这个业畜！若到边前，这一棒就打死你！”老鼋道：“我感大圣之恩，情愿办好心送你师徒，你怎么反要打我？”行者道：“与你有甚恩惠？”老鼋道：“大圣，你不知这底下水鼋之第，乃是我的住宅，自历代以来，祖上传留到我。我因省悟本根，养成灵气，在此处修行，被我将祖居翻盖了一遍，立做一个水鼋之第。那妖邪乃九年前海啸波翻，他赶潮头来于此处，仗逞凶顽与我争斗。被他伤了我许多儿女，夺了我许多眷族。我斗他不过，将巢穴白白的被他占了。今蒙大圣至此搭救唐师父，请了观音菩萨扫净妖氛，收去怪物，将第宅还归于我，我如今团圆，老小再不须挨土帮泥，得居旧舍。此恩重若丘山，深如大海。且不但我等蒙惠，只这一庄上人，免得年年祭赛，全了多少人家儿女，此诚所谓‘一举而两得’之恩也，敢不报答？”"}]}
{"conversation": [{"input": "", "output": "行者闻言心中暗喜，收了铁棒道：“你端的是真实之情么？”老鼋道：“因大圣恩德洪深，怎敢虚谬？”行者道：“既是真情，你朝天赌咒。”那老鼋张着红口，朝天发誓道：“我若真情不送唐僧过此通天河，将身化为血水！”行者笑道：“你上来，你上来。”老鼋却才负近岸边，将身一纵，爬上河崖。众人近前观看，有四丈围圆的一个大白盖。行者道：“师父，我们上他身，渡过去也。”三藏道：“徒弟呀，那层冰厚冻，尚且邅迍，况此鼋背，恐不稳便。”老鼋道：“师父放心。我比那层冰厚冻稳得紧哩。但歪一歪，不成功果！”行者道：“师父啊，凡诸众生，会说人话，决不打诳语。”教：“兄弟们，快牵马来。”\n到了河边，陈家庄老幼男女，一齐来拜送。行者教把马牵在白鼋盖上，请唐僧站在马的颈项左边，沙僧站在右边，八戒站在马后，行者站在马前。又恐那鼋无礼，解下虎筋绦子，穿在老鼋的鼻之内，扯起来，像一条缰绳。却使一只脚踏在盖上，一只脚登在头上，一只手执着铁棒，一只手扯着缰绳，叫道：“老鼋，慢慢走呵，歪一歪儿，就照头一下！”老鼋道：“不敢，不敢！”他却蹬开四足，踏水面如行平地。众人都在岸上焚香叩头，都念“南无阿弥陀佛”。这正是真罗汉临凡，活菩萨出现。众人只拜的望不见形影方回，不题。\n却说那师父驾着白鼋，那消一日，行过了八百里通天河界，干手干脚的登岸。三藏上崖，合手称谢道：“老鼋累你，无物可赠，待我取经回谢你罢。”老鼋道：“不劳师父赐谢。我闻得西天佛祖无灭无生，能知过去未来之事。我在此间，整修行了一千三百馀年，虽然延寿身轻，会说人语，只是难脱本壳。万望老师父到西天与我问佛祖一声，看我几时得脱本壳，可得一个人身。”三藏响允道：“我问，我问。”那老鼋才淬水中去了。行者遂伏侍唐僧上马。八戒挑着行囊，沙僧跟随左右。师徒们找大路，一直奔西。这的是：\n圣僧奉旨拜弥陀，水远山遥灾难多。\n意志心诚不惧死，白鼋驮渡过天河。\n毕竟不知此后还有多少路程，还有甚么凶吉，且听下回分解。\n第五十回　情乱性从因爱欲 神昏心动遇魔头\n诗曰：\n心地频频扫，尘情细细除，莫教坑堑陷毗卢 (74) 。本体常清净，方可论元初。 性烛须挑剔，曹溪任吸呼 (75) ，勿令猿马气声粗 (76) 。昼夜绵绵息，方显是功夫。"}]}
{"conversation": [{"input": "", "output": "这一首词，牌名《南柯子》 (77) 。单道着唐僧脱却通天河寒冰之灾，踏白鼋负登彼岸。四众奔西，正遇严冬之景，但见那林光漠漠烟中淡，山骨棱棱水外清。师徒们正当行处，忽然又遇一山，路窄崖高，石多岭峻，人马难进。三藏在马上兜缰，叫声徒弟。时有孙行者引八戒、沙僧近前侍立道：“师父，有何吩咐？”三藏道：“你看那前面山高，只恐虎狼作怪，妖兽伤人，今番是必仔细！”行者道：“师父放心莫虑。我等兄弟三人，性和意合，归正求真，使出荡怪降妖之法，怕甚么虎狼妖兽！”三藏闻言，只得放怀前进。到于谷口，登崖抬头观看，好山：\n嵯峨矗矗，峦削巍巍。嵯峨矗矗冲霄汉，峦削巍巍碍碧空。怪石乱堆如坐虎，苍松斜挂似飞龙。岭上鸟啼娇韵美，崖前梅放异香浓。涧水潺湲流出冷，巅云黯淡过来凶。又见那飘飘雪，凛凛风，咆哮饿虎吼山中。寒鸦拣树无栖处，野鹿寻窝没定踪。可叹行人难进步，皱眉愁脸把头蒙。\n师徒四众，冒雪冲寒，战澌澌行过那巅峰峻岭，远望见山凹中有楼台高耸，房舍清幽。唐僧马上欣然道：“徒弟呵，这一日又饥又寒，幸得那山凹里有楼台房舍，断乎是庄户人家，庵观寺院。且去化些斋饭，吃了再走。”行者闻言，急睁睛看，只见那壁厢凶云隐隐，恶气纷纷，回首对唐僧道：“师父，那厢不是好处。”三藏道：“见有楼台亭宇，如何不是好处？”行者笑道：“师父呵，你那里知道？西方路上多有妖怪邪魔，善能点化庄宅，不拘甚么楼台房舍，馆阁亭宇，俱能指化了哄人。你知道‘龙生九种’ (78) ，内有一种名‘蜃’ (79) 。蜃气放出，就如楼阁浅池。若遇大江昏迷，蜃现此势，倘有鸟鹊飞腾，定来歇翅。那怕你上万论千，尽被他一气吞之，此意害人最重。那壁厢气色凶恶，断不可入。”"}]}
{"conversation": [{"input": "", "output": "三藏道：“既不可人，我却着实饥了。”行者道：“师父果饥，且请下马，就在这平处坐下，待我别处化些斋来你吃。”三藏依言下马。八戒采定缰绳，沙僧放下行李，即去解开包裹，取出钵盂，递与行者。行者接钵盂在手，吩咐沙僧道：“贤弟，却不可前进。好生保护师父稳坐于此，待我化斋回来，再往西去。”沙僧领诺。行者又向三藏道：“师父，这去处少吉多凶，切莫要动身别往。老孙化斋去也。”唐僧道：“不必多言，但要你快去快来，我在这里等你。”行者转身欲行，却又回来道：“师父，我知你没甚坐性，我与你个安身法儿。”即取金箍棒，幌了一幌，将那平地下周围画了一道圈子，请唐僧坐在中间；着八戒、沙僧侍立左右，把马与行李都放在近身。对唐僧合掌道：“老孙画的这圈，强似那铜墙铁壁。凭他甚么虎豹狼虫，妖魔鬼怪，俱莫敢近。但只不许你们走出圈外，只在中间稳坐，保你无虞；但若出了圈儿，定遭毒手。千万，千万！至嘱，至嘱！”三藏依言，师徒俱端然坐下。\n行者才起云头寻庄化斋，一直南行，忽见那古树参天，乃一村庄舍。按下云头，仔细观看，但只见：\n雪欺衰柳，冰结方塘。疏疏修竹摇青，郁郁乔松凝翠。几间茅屋半装银，一座小桥斜砌粉。篱边微吐水仙花，檐下长垂冰冻筯 (80) 。飒飒寒风送异香，雪漫不见梅开处。"}]}
{"conversation": [{"input": "", "output": "行者随步观看庄景，只听得呀的一声，柴扉响处，走出一个老者，手拖藜杖，头顶羊裘，身穿破衲，足踏蒲鞋，拄着杖，仰身朝天道：“西北风起，明日晴了。”说不了，后边跑出一个哈巴狗儿来，望着行者汪汪的乱吠。老者却才转过头来，看见行者捧着钵盂，打个问讯道：“老施主，我和尚是东土大唐钦差上西天拜佛求经者。适路过宝方，我师父腹中饥馁，特造尊府募化一斋。”老者闻言，点头顿杖道：“长老，你且休化斋，你走错路了。”行者道：“不错。”老者道：“往西天大路，在那直北下。此间到那里有千里之遥，还不去找大路而行？”行者笑道：“正是直北下。我师父现在大路上端坐，等我化斋哩。”那老者道：“这和尚胡说了。你师父在大路上等你化斋，似这千里之遥，就会走路，也须得六七日，走回去又要六七日，却不饿坏他也？”行者笑道：“不瞒老施主说。我才然离了师父，还不上一盏热茶之时，却就走到此处。如今化了斋，还要趁去作午斋哩。”老者见说，心中害怕道：“这和尚是鬼！是鬼！”急抽身往里就走。行者一把扯住道：“施主那里去？有斋快化些儿。”老者道：“不方便，不方便！别转一家儿罢。”行者道：“你这施主，好不会事。你说我离此有千里之遥，若再转一家，却不又有千里？真是饿杀我师父也。”那老者道：“实不瞒你说，我家老小六七口，才淘了三升米下锅，还未曾煮熟。你且到别处去转转再来。”行者道：“古人云：‘走三家不如坐一家。’我贫僧在此等一等罢。”那老者见缠得紧，恼了，举藜杖就打。行者公然不惧，被他照光头上打了七八下，只当与他拂痒。那老者道：“这是个撞头的和尚！”行者笑道：“老官儿，凭你怎么打，只要记得杖数明白。一杖一升米，慢慢量来。”那老者闻言，急丢了藜杖，跑进去把门关了，只嚷：“有鬼！有鬼！”慌得那一家儿战战兢兢，把前后门俱关上。行者见他关了门，心中暗想：“这老贼才说淘米下锅，不知是虚是实。常言道：‘道化贤良释化愚。’且等老孙进去看看。”好大圣，捻着诀，使个隐身遁法，径走入厨中看处，果然那锅里气腾腾的，煮了半锅干饭。就把钵盂往里一挜 (81) ，满满的挜了一钵盂，即驾云回转不题。"}]}
{"conversation": [{"input": "", "output": "却说唐僧坐在圈子里，等待多时，不见行者回来，欠身怅望道：“这猴子往那里化斋去了！”八戒在旁笑道：“知他往那里耍子去来！化甚么斋，却教我们在此坐牢。”三藏道：“怎么谓之坐牢？”八戒道：“师父，你原来不知，古人划地为牢。他将棍子划个圈儿，强似铁壁铜墙，假如有虎狼妖兽来时，如何挡得他住？只好白白的送与他吃罢了。”三藏道：“悟能，凭你怎么处治。”八戒道：“此间又不藏风，又不避冷，若依老猪，只该顺着路，往西且行。师兄化了斋，驾了云，必然来快，让他赶来。如有斋吃了再走。如今坐了这一会，老大脚冷！”\n三藏闻此言，就是晦气星进宫。遂依呆子，一齐出了圈外，沙僧牵了马。八戒担了担，那长老顺路步行前进。不一时，到了那楼阁之所，原来是坐北向南之家。门外八字粉墙，有一座倒垂莲升斗门楼，都是五色装的，那门儿半开半掩。八戒就把马拴在门枕石鼓上，沙僧歇了担子。三藏畏风，坐于门限之上 (82) 。八戒道：“师父，这所在想是公侯之宅，相辅之家。前门外无人，想必都在里面烘火。你们坐着，让我进去看看。”唐僧道：“仔细耶！莫要冲撞了人家。”呆子道：“我晓得。自从归正禅门，这一向也学了些礼数，不比那村莽之夫也。”\n那呆子把钉钯撒在腰里，整一整青锦直裰，斯斯文文走入门里。只见是三间大厅，帘栊高控 (83) ，静悄悄全无人迹，也无桌椅家火。转屏门往里又走，乃是一座穿堂。堂后有一座大楼，楼上窗格半开，隐隐见一顶黄绫帐幔。呆子道：“想是有人怕冷，还睡哩。”他也不分内外，拽步走上楼来。用手掀开看时，把呆子唬了一个躘踵。原来那帐里象牙床上，白媸媸的一堆骸骨，骷髅有巴斗大，腿挺骨有四五尺长。呆子定了性，止不住腮边泪落，对骷髅点头叹云：“你不知是：\n那代那朝元帅体，何邦何国大将军。\n当时豪杰争强胜，今日凄凉露骨筋。\n不见妻儿来侍奉，那逢士卒把香焚？\n谩观这等真堪叹，可惜兴王霸业人。”\n八戒正才感叹，只见那帐幔后有火光一幌。呆子道：“想是有侍奉香火之人在后面哩。”急转步过帐观看，却是穿楼的窗扇透光。那壁厢有一张彩漆的桌子，桌子上乱搭着几件锦绣绵衣。呆子提起来看时，却是三件纳锦背心儿。"}]}
{"conversation": [{"input": "", "output": "他也不管好歹，拿下楼来，出厅房径到门外道：“师父，这里全没人烟，是一所亡灵之宅。老猪走进里面，直至高楼之上，黄绫帐内，有一堆骸骨。串楼旁有三件纳锦的背心，被我拿来了。也是我们一程儿造化，此时天气寒冷，正当用处。师父，且脱了褊衫，把他且穿在底下，受用受用，免得吃冷。”三藏道：“不可！不可！律云：‘公取窃取皆为盗。’倘或有人知觉，赶上我们，到了当官，断然是一个窃盗之罪。还不送进去与他搭在原处！我们在此避风坐一坐，等悟空来时走路。出家人不要这等爱小。”八戒道：“四顾无人，虽鸡犬亦不知之，但只我们知道，谁人告我？有何证见？就如拾到的一般，那里论甚么公取窃取也。”三藏道：“你胡做啊！虽是人不知之，天何盖焉？玄帝垂训云：‘暗室亏心，神目如电。’趁早送去还他，莫爱非礼之物。”那呆子莫想肯听，对唐僧笑道：“师父呵，我自为人，也穿了几件背心，不曾见这等纳锦的。你不穿，且待老猪穿一穿，试试新，焐焐脊背，等师兄来，脱了还他走路。”沙僧道：“既如此说，我也穿一件儿。”两个齐脱了上盖直裰，将背心套上。才紧带子，不知怎么立站不稳，扑的一跌。原来这背心儿赛过绑缚手，霎时间把他两个背剪手贴心捆了。慌得个三藏跌足报怨，急忙上前来解，那里便解得开？三个人在那里吆喝之声不绝，却早惊动了魔头也。"}]}
{"conversation": [{"input": "", "output": "话说那座楼房果是妖精点化的，终日在此拿人。他在洞里正坐，忽闻得怨恨之声，急出门来看，果见捆住几个人了。妖魔即唤小妖同到那厢，收了楼台房屋之形，把唐僧搀住，牵了白马，挑了行李，将八戒、沙僧一齐捉到洞里。老妖魔登台高坐，众小妖把唐僧推近台边，跪伏于地。妖魔问道：“你是那方和尚？怎么这般胆大，白日里偷盗我的衣服？”三藏滴泪告曰：“贫僧是东土大唐钦差往西天取经的。因腹中饥馁，着大徒弟去化斋未回，不曾依得他的言语，误撞仙庭避风。不期我这两个徒弟爱小，拿出这衣物。贫僧决不敢坏心，当教送还本处。他不听吾言，要穿此焐焐脊背，不料中了大王机会，把贫僧拿来。万望慈悯，留我残生，求取真经，永注大王恩情，回东土千古传扬也！”那妖魔笑道：“我这里常听得人言：有人吃了唐僧一块肉，发白还黑，齿落更生。幸今日不请自来，还指望饶你哩！你那大徒弟叫做甚么名字？往何方化斋？”八戒闻言，即开口称扬道：“我师兄乃五百年前大闹天宫齐天大圣孙悟空也。”那妖魔听说是齐天大圣孙悟空，老大有些悚惧，口内不言，心中暗想道：“久闻那厮神通广大，如今不期而会。”教：“小的们，把唐僧捆了。将那两个解下宝贝，换两条绳子，也捆了。且抬在后边，待我拿住他大徒弟，一发刷洗，却好凑笼蒸吃。”众小妖答应一声，把三人一齐捆了，抬在后边。将白马拴在槽头，行李挑在屋里。众妖都磨兵器，准备擒拿行者不题。\n却说孙行者自南庄人家摄了一钵盂斋饭，驾云回返旧路，径至山坡平处，按下云头，早已不见唐僧，不知何往。棍划的圈子还在，只是人马都不见了。回看那楼台处所，亦俱无矣，惟见山根怪石。行者心惊道：“不消说了，他们定是遭那毒手也！”急依路看着马蹄，向西而赶。"}]}
{"conversation": [{"input": "", "output": "行有五六里，正在凄怆之际，只闻得北坡外有人言语。看时，乃一个老翁，毡衣苫体，暖帽蒙头，足下踏一双半新半旧的油靴，手持着一根龙头拐棒，后边跟一个年幼的僮仆，折一枝腊梅花，自坡前念歌而走。行者放下钵盂，觌面道个问讯，叫：“老公公，贫僧问讯了。”那老翁即便回礼道：“长老那里来的？”行者道：“我们东土来的，往西天拜佛求经。一行师徒四众。我因师父饥了，特去化斋，教他三众坐在那山坡平处相候。及回来不见，不知往那条路上去了。动问公公，可曾看见？”老者闻言，呵呵冷笑道：“你那三众，可有一个长嘴大耳的么？”行者道：“有，有，有！”“又有一个晦气色脸的，牵着一匹白马，领着一个白脸的胖和尚么？”行者道：“是，是，是！”老翁道：“他们走错路了。你休寻他，各人顾命去也。”行者道：“那白脸者是我师父，那怪样者是我师弟。我与他共发虔心，要往西天取经，如何不寻他去！”老翁道：“我才然从此过时，看见他错走了路径，闯入妖魔口里去了。”行者道：“烦公公指教指教，是个甚么妖魔，居于何方，我好上门取索他等，往西天去也。”老翁道：“这座山，叫做金 山。山前有个金 洞。那洞中有个独角兕大王。那大王神通广大，威武高强。那三众此回断没命了。你若去寻，只怕连你也难保，不如不去之为愈也。我也不敢阻你，也不敢留你，只凭你心中度量。”行者再拜称谢道：“多蒙公公指教。我岂有不寻之理！”把这斋饭倒与他，将这空钵盂自家收拾。\n那老翁放下拐棒，接了钵盂，递与僮仆，现出本像，双双跪下叩头叫：“大圣，小神不敢隐瞒。我们两个就是此山山神、土地，在此候接大圣。这斋饭连钵盂，小神收下，让大圣身轻好施法力。待救唐僧出难，将此斋还奉唐僧，方显得大圣至恭至孝。”行者喝道：“你这毛鬼讨打！既知我到，何不早迎？却又这般藏头露尾，是甚道理？”土地道：“大圣性急，小神不敢造次，恐犯威颜，故此隐像告知。”行者息怒道：“你且记打！好生与我收着钵盂，待我拿那妖精去来。”土地、山神遵领。\n这大圣却才束一束虎筋绦，拽起虎皮裙，执着金箍棒，径奔山前找寻妖洞。转过山崖，只见那乱石磷磷，翠崖边有两扇石门，门外有许多小妖，在那里轮枪舞剑。真个是：\n烟云凝瑞，苔藓堆青。崚嶒怪石列，崎岖曲道萦。猿啸乌啼风景丽，鸾飞凤舞若蓬瀛。向阳几树梅初放，弄暖千竿竹自青。陡崖之下，深涧之中，陡崖之下雪堆粉，深涧之中水结冰。两林松柏千年秀。几簇山茶一样红。"}]}
{"conversation": [{"input": "", "output": "这大圣点看不尽，拽开步径至门前，厉声高叫道：“那小妖，你快进去与你那洞主说，我本是唐朝圣僧徒弟齐天大圣孙悟空。快教他送我师父出来，免教你等丧了性命！”\n那伙小妖急入洞里报道：“大王，前面有一个毛脸勾嘴的和尚，称是齐天大圣孙悟空，来要他师父哩。”那魔王闻得此言，满心欢喜道：“正要他来哩！我自离了本宫，下降尘世，更不曾试试武艺。今日他来，必是个对手。”即命小的们取出兵器。那洞中大小群魔，一个个精神抖擞，即忙抬出一根丈二长的点钢枪，递与老怪。老怪传令教：“小的们，各要整齐。进前者赏，退后者诛！”众妖得令，随着老怪，腾出门来叫道：“那个是孙悟空？”行者在旁闪过，见那魔王生得好不凶丑：\n独角参差，双眸晃亮。顶上粗皮突，耳根黑肉光。舌长时搅鼻，口阔版牙黄。毛皮青似靛，筋挛硬如钢。比犀难照水 (84) ，像牯不耕荒。全无喘月犁云用 (85) ，倒有欺天振地强。两只焦筋蓝靛手，雄威直挺点钢枪。细看这等凶模样，不枉名称兕大王！\n孙大圣上前道：“你孙外公在这里也！快早还我师父，两无毁伤。若道半个‘不’字，我教你死无葬身之地！”那魔喝道：“我把你这个大胆泼猴精！你有些甚么手段，敢出这般大言！”行者道：“你这泼物，是也不曾见我老孙的手段！”那妖魔道：“你师父偷盗我的衣服，实是我拿住了，如今待要蒸吃。你是个甚么好汉，就敢上我的门来取讨！”行者道：“我师父乃忠良正直之僧，岂有偷你甚么妖物之理？”妖魔道：“我在山路边点化一座仙庄，你师父潜入里面，心爱情欲，将我三领纳锦绵装背心儿偷穿在身，见有赃证，故此我才拿他。你今果有手段，即与我比势。假若三合敌得我，饶了你师之命；如敌不过我，教你一路归阴！”\n行者笑道：“泼物！不须讲口！但说比势，正合老孙之意。走上来吃吾之棒！”那怪物那怕甚么赌斗，挺钢枪劈面迎来。这一场好杀！你看那：\n金箍棒举，长杆枪迎。金箍棒举，亮霍霍似电掣金蛇；长杆枪迎，明晃晃如龙离黑海。那门前小妖擂鼓，排开阵势助威风；这壁厢大圣施功，使出纵横逞本事。他那里一杆枪，精神抖擞；我这里一条棒，武艺高强。正是英雄相遇英雄汉，果然对手才逢对手人。那魔王口喷紫气盘烟雾，这大圣眼放光华结绣云。只为大唐僧有难，两家无义苦争抡。"}]}
{"conversation": [{"input": "", "output": "他两个战经三十合，不分胜负。那魔王见孙悟空棍法齐整，一往一来，全无些破绽，喜得他连声喝采道：“好猴儿，好猴儿！真个是那闹天宫的本事！”这大圣也爱他枪法不乱，右遮左挡，甚有解数，也叫道：“好妖精，好妖精！果然是一个偷丹的魔头！”二人又斗了一二十合。\n那魔王把枪尖点地，喝令小妖齐来。那些泼怪一个个拿刀弄杖，执剑轮枪，把个孙大圣围在中间。公然行者不惧，只叫：“来得好，来得好！正合吾意。”使一条金箍棒，前迎后架，东挡西除。那伙群妖莫想肯退。行者忍不住焦躁，把金箍棒丢将起去，喝声“变！”即变作千百条铁棒，好便似飞蛇走蟒，盈空里乱落下来。那伙妖精见了，一个个魄散魂飞，抱头缩颈，尽往洞中逃命。老魔王唏唏冷笑道：“那猴不要无礼，看手段！”即忙袖中取出一个亮灼灼白森森的圈子来，望空抛起，叫声“着！”唿喇一下，把金箍棒收做一条，套将去了。弄得孙大圣赤手空拳，翻筋斗逃了性命。那妖魔得胜回归洞，行者朦胧失主张。这正是：\n道高一尺魔高丈，性乱情昏错认家。\n可恨法身无坐位，当时行动念头差。\n毕竟不知这番怎么结果，且听下回分解。\n--------------------\n(1) 　抓了丢丢——抓了尖，占了先。\n(2) 　昆仲——兄弟。\n(3) 　破烂流丢——破烂兮兮，破烂不堪。流丢是语助词，带有方言色彩。一口钟，注已见前。\n(4) 　积年——年月很长。这里代称某类人，即从事某类事的老内行、老行家。\n(5) 　纥络(héluò)——角落，应是方言。\n(6) 　扎——即铡。\n(7) 　匾食——即扁食，饺子。\n(8) 　禅和子——参禅的人。\n(9) 　劖(chán)言讪语——劖，讽刺。劖言讪语的意思是冷嘲热讽，说刻薄话。\n(10) 　汆子——即猛子，打个猛子，即头朝下钻入水(或油)中。\n(11) 　札化——这个札同煠，即把东西放在热油里处理。下面说“三国师煠化了也”。就是这个意思。\n(12) 　奠浆饭——用浆饭祭奠，这是祭奠亡灵的仪式。八戒要说说气话，表示尽礼。\n(13) 　鱼津——水泡泡。原来是指鱼在水里活动时泛起的水泡。\n(14) 　灵派——派，水流的一支。灵，形容它灵动有活力。\n(15) 　扳罾(zēng)——罾，用竹子或木头做支架的方形鱼网，扳罾，用这种鱼网捕捞鱼虾。\n(16) 　一首幢幡——首，作量词。也就是一杆幢幡。\n(17) 　满散的斋——做佛事功德圆满后，将供品斋食撤下，以供食用。"}]}
{"conversation": [{"input": "", "output": "(17) 　满散的斋——做佛事功德圆满后，将供品斋食撤下，以供食用。\n(18) 　山恶人善——山水虽然贫瘠，人却善良。这里借用山水，比喻人的相貌虽然丑，心地却很善良的意思。\n(19) 　盛价——价，仆人，前已有注。盛价是面对主人称呼其仆人的客气话。\n(20) 　笼——古人衣服的袖子很宽大，可以藏东西。袖子又被称为“袖笼”。这里的“笼”字当作动词用，意思是将东西藏到袖笼里。\n(21) 　噇(chuáng)——吃的意思，但是吃相难看，吃喝无节制。\n(22) 　华宗——同宗或同姓的美称。\n(23) 　庆云——五色云彩，古人以为是吉祥之气。\n(24) 　祭赛——祭祀谢神。\n(25) 　偏出——庶出，即偏房生的子女。\n(26) 　绞缠——杂项开支。\n(27) 　布起罡来——道士作法要查罡布斗，祭祀星辰。这里是八戒与悟空作起法来，帮着变形。\n(28) 　刬(chǎn)着——刬，常作为转折意义的词，即从一种情况转变到另一种情况。刬地，意思是反而，平白无故地。刬着则意思是等到或到了某某情况的意思。\n(29) 　层冰——厚厚的冰。\n(30) 　众信——有共同信仰的人们，即相信“灵感大王”的村民。\n(31) 　跬跬拜拜——形容恭敬的样子。\n(32) 　咳歌打战——身体哆嗦，嘴上嘶嘶嚯嚯发出声音。\n(33) 　却便是战退玉龙两句——这两句诗袭用张元《雪诗》的后两句。宋·吴曾《能改斋漫录》卷十一《田丞君记姚嗣宗诗》，其中录张元《雪诗》：“五丁仗剑决云霓，直取银河下帝畿。战死玉龙三十万，败鳞风卷满天飞。”此诗又见《西请诗话》(《锦绣万花谷》前集卷二引)其末句作“败鳞残甲满天飞”。在张元的诗中，将玉龙的鳞甲比喻雪花。后来有的诗人就袭用张诗，用玉龙鳞比喻雪花，如元张可久散曲【黄钟·人月圆】《开吴淞江遇雪》：“冻河堤上，玉龙战败，百万愁鳞。”\n(34) 　东郭履——东郭先生是汉代大将军卫青的谋士。他待诏公车(等待任命诏书)，为时已久，因而贫困。他的鞋子有上无底，行于雪地。旁人都笑他。事见《史记·滑稽列传》：“东郭先生久待诏公车，贫困饥寒，衣敝；履不完。行雪中，履有上无下，足尽践地。道中人笑之，东郭先生应之曰：‘谁能履行雪中，令人视之，其上履也，其履下处乃似人足乎？’”后来东郭先生终于“拜以为郡都尉”，做了官。这里用他的典故写雪景。"}]}
{"conversation": [{"input": "", "output": "(35) 　袁安卧——这是东汉袁安的故事。《后汉书》卷四十五《袁安传》：“后举孝廉，除阴平长、任城令，所在吏人畏而爱之。”李贤注引《汝南先贤传》：“时大雪积地丈余，洛阳令身出案行，见人家皆除雪出，有乞食者。至袁安门，无有行路。谓安已死，令人除雪入户，见安僵卧。问：‘何以不出？’安曰：‘大雪人皆饿，不宜干人。’令以为贤，举为孝廉。”袁安大雪天卧在家中，不愿打搅别人，律己甚严。后人常用来写大雪。\n(36) 　孙康映雪——晋代孙康家贫，买不起灯油，冬天就着雪光读书。事见《艺文类聚》卷二《天部下·雪》：“孙康家贫，常映雪读书，清介，交游不杂。”又见《初学记》、《太平御览》。\n(37) 　子猷舟——王羲之的儿子王徽之，字子猷，率性不羁，情操高雅。雪夜兴致高，突然想访问好友戴安道。就乘小船要想去找他。但是到了那里却不见戴，原船回家。人问他为什么？他说乘兴而来，兴尽而归，何必见戴。事见《世说新语·放诞》：“王子猷居山阴，夜大雪，眠觉，开室命酌酒。四望皎然，因起彷徨，咏左思《招隐》诗。忽忆戴安道，时戴在剡，即便夜乘小船就之，经宿方至，造门不前而返。人问其故。王曰：‘吾本乘兴而行，兴尽而返，何必见戴。’”\n(38) 　王恭氅——晋代王恭，在微雪中披鹤氅，乘高车，风度极佳，为当时人羡慕。事见《世说新语·企羡》：“孟昶未达时，家在京口。尝见王恭乘高舆，披鹤氅裘。于时微雪，昶于篱间窥之，叹曰：‘此真神仙中人。’”这里也用来写雪景。\n(39) 　苏武餐毡——汉代苏武出使匈奴，被羁留囚禁，不供饮食。苏武义不降匈奴，渴时饮雪水，饥时啃旃毛充饥。事见《汉书》卷五十四《李广苏建传》：“单于愈益欲降之，乃幽武置大窖中，绝不饮食。天雨雪，武卧啮雪与旃毛并咽之，数日不死，匈奴以为神，乃徙武北海无人处，使牧羝，羝乳乃得归。”\n(40) 　柳絮——晋代谢安侄女谢道蕴，是王凝之妻，著名才女。在一次家庭聚会时，洽逢下雪。谢安命子侄们咏雪。道蕴以“柳絮因风起”比喻大雪纷飞，传为千古佳话。事见《世说新语·语言》：“谢太傅寒雪日内集，与儿女讲论文义。俄而雪骤，公欣然曰：‘白雪纷纷何所似？’兄子胡儿曰：‘撒盐空中差可拟。’兄女曰：‘未若柳絮因风起。’公大笑乐。即公大兄无弈女，左将军王凝之妻也。”\n(41) 　梨花盖舍——白雪覆盖房舍。唐代诗人岑参诗《白雪歌送武判官归京》：“忽如一夜春风来，千树万树梨花开。”这首诗很著名，后来人们用梨花比喻雪花。"}]}
{"conversation": [{"input": "", "output": "(42) 　骨柮(duò)——木柴块，树根疙瘩。\n(43) 　蝶翅——粉蝶的翅膀，形容雪花。\n(44) 　鹅衣——即鹅毛，形容雪花，俗称“鹅毛大雪”。\n(45) 　丰年祥瑞——比喻冬雪。俗话说“瑞雪兆丰年”。\n(46) 　檀府——檀指檀主，僧人对施主的称呼。檀府是对施主家的尊称。\n(47) 　腊——即腊月，农历十二月。是说三秋天下雪，又如腊月里的风光。\n(48) 　七贤过关——我国古画，传为苏轼所画。恐是赝品。\n(49) 　寒江独钓——应是根据唐代诗人柳宗元诗句“孤舟蓑笠翁，独钓寒江雪”的诗意而作的画。\n(50) 　折梅逢使——南朝宋时，陆凯与范晔交好，但分隔两地。陆凯自江南托驿使寄去一枝梅。事出南朝·宋·盛弘之《荆州记》：“陆凯与范晔相善，自江南寄梅花一枝，诣长安与晔，并赠花诗曰：‘折花逢驿使，寄于陇头人。江南无所有，聊赠一枝春。’”\n(51) 　容膝处——指一个人安身的一小块地方。后来有人比喻隐士的简朴住所。事出晋代·皇甫谧《高士传·陈仲子》：“陈仲子者，齐人也……楚王闻其贤，欲以为相，遣使持金百镒，至於陵聘仲子。仲子入谓妻曰：‘楚王欲以我为相。今日为相，明日结驷连骑，食方丈于前，意可否？’妻曰：‘夫子左琴右书，乐在其中矣。结驷连骑，所安不过容膝；食方丈于前，所甘不过一肉。今以容膝之安，一肉之味，而怀楚国之忧，乱世多害，恐先生不保命也。’于是出谢使者。遂相与逃去，为人灌园。”\n(52) 　汤寒——抵御寒冷。\n(53) 　东方僵蚕——僵蚕即冰蚕，已见前注。据说冰蚕产于东海员峤山(故称东方)。长七寸，黑色，有角有鳞，必在霜雪覆盖后作茧，因此称它“僵蚕”。其茧五彩色，抽丝织布后，水火不侵。事见王嘉《拾遗记》。\n(54) 　北地鼠窟——旧题东方朔《神异经·北荒经》记载：“北方层冰万里，厚百丈，有磎鼠在冰下土中焉。形如鼠，食草木肉。重千斤，可以作脯，食之已热。其毛八尺，可以为褥，卧之却寒。其皮可以蒙鼓，闻千里。其毛可以来鼠，此毛所在，鼠辄聚焉。”\n(55) 　王祥卧——晋代王祥至孝，继母冬天想吃鱼，他便卧在冰面上，想融化冰来捕鱼。后来因孝行感天，鱼自行跃出。事见晋代·干宝《搜神记》卷十一：“王祥字休徵，琅琊人。性至孝。早丧亲，继母朱氏不慈，数谮之，由是失爱于父，每使扫除牛下。父母有疾，衣不解带。母常欲生鱼，时天寒冰冻，祥解衣，将剖冰求之。冰忽自解，双鲤跃出，持之而归。”又，《晋书》卷三十三《王祥传》也载此事。"}]}
{"conversation": [{"input": "", "output": "(56) 　光武渡——这是关于光武帝的故事，事出《后汉书·光武帝纪》：“晨夜兼行，蒙犯霜雪，天时寒，面皆破裂。至呼(滹)沱河，无船，适遇冰合，得过，未毕数车而陷。进至下博城西，惶惑不知所之。有白衣老父在道旁，指曰：‘努力！信都郡为长安守，去此八十里。’光武即驰赴之，信都太守任光开门出迎。世祖因发旁县，得四千人，先击堂阳、贳县，皆降之。”这段故事是说刘秀于更始二年(公元24年)在敌人进逼下，南下至滹沱诃边，天甚寒冷，又无渡船。正好河上冰冻结上了，才得渡河。过数车后，冰破，后面的车陷在冰河之中。\n(57) 　叠冱(hù)——冱，冻。叠冱的意思是重重叠叠冻结的冰。\n(58) 　衬钱——做佛事时的布施钱。\n(59) 　凌眼——原版本“凌”字为“泠”字今改正。凌眼指冰冻的河面上冰层厚薄不均，薄的地方容易踏破，叫“凌眼”。\n(60) 　 (zhěn)掠衣裳—— ，拧，扭。?掠衣裳意思是将衣裳拧干抖平。\n(61) 　得故子——借故，找个岔子。\n(62) 　演——可作欺骗、迷惑解释。这里是说悟空假门假事地又装了一会儿虾兵，遮人眼目。\n(63) 　峤——高而峭的山峰。这里形容鼻子很高。\n(64) 　天庭广阔——相术家称两眉之间为天庭。天庭饱满是福相，天庭广阔是说额头大，像龙的样子。\n(65) 　菂(dì)——莲子。\n(66) 　恒沙——注已见前。恒河沙比喻数量多。意思是相生相克循环不已。\n(67) 　九曜——即日、月、水、火、金、土七曜，加上罗睺、计都为九曜。这里是说八戒的九齿钯像九曜星辰那样，按阴阳排列。\n(68) 　识俊——识相、识时务。\n(69) 　性摊——摊，疲沓，无力。这里的意思是性情疲沓，打不起精神来闹，不抱希望了。\n(70) 　鹊薄——即鹊噪，吵闹的意思。薄是多义词，还有拍击、搏击的意思。\n(71) 　?(duó)——据《中华大辞典》，?的意思是“跣足”，光脚的意思。这里作“踱”( 与踱音同)的意思，踱，慢步走，这里有慢慢蹭进去的意思。悟空敬畏观音菩萨，是不敢唐突闯进的。\n(72) 　斩眼动鳞——斩眼，眨眼。鱼是不会眨眼的，这条金鱼既会眨眼，还会动鳞，可见已经是神物了。\n(73) 　菡萏(hàndàn)——荷花。\n(74) 　毗(pí)卢——佛名，是毗卢舍那的简称。也可以作法身佛的通称。"}]}
{"conversation": [{"input": "", "output": "(74) 　毗(pí)卢——佛名，是毗卢舍那的简称。也可以作法身佛的通称。\n(75) 　曹溪——注已见前。其地在广东曲江县双峰山下。因禅宗六祖在此间宝林寺传法，所以被作为禅宗南宗的别称。而这里是指禅宗的修炼法。\n(76) 　猿马——即心猿意马，指扰乱心智的俗念。\n(77) 　《南柯子》——这首《南柯子》词的原作者是道教北派全真派七祖之一的马丹阳(马钰)。作品见于《道藏》卷786《渐悟集》。\n(78) 　龙生九种——也作“龙生九子。古人说，一条龙生下的九条小龙，往往性格各异。至于龙所生的九条龙究竟是什么生物，明代李东阳有解释。李东阳《记龙生九子》：“龙生九子不成龙，各有所好。囚牛，龙种，平生好音乐，今胡琴头上刻兽是其遗像。睚眦，平生好杀，金刀柄上龙吞口是其遗像。嘲风，平生好险，今殿角走兽是其遗像。蒲牢，平生好鸣，今钟上兽纽是其遗像。狻猊，平生好坐，今佛座狮子是其遗像。霸上，平生好负重，今碑座兽是其遗像。狴犴，平生好讼，今狱门上狮子头是其遗像。屃赑(xìbì)，又作赑屃，平生好文，今碑两旁龙是其遗像。蚩吻，平生好吞，今殿脊兽头是其遗像。”\n(79) 　蜃(shèn)龙——传说中的蛟龙，能吐气成海市蜃楼。有人说是龙九子之一。\n(80) 　筯(zhù)——同箸，筷子。这里是说屋檐垂下的冰凌像筷子一样长。\n(81) 　挜——这里意思与舀同。但又有一意思同“压”，如第九十回，悟空将三个小妖挜成肉饼。\n(82) 　门限——门槛。\n(83) 　帘栊——帘子和窗牖。也泛指门和窗的帘子。这里是指门帘。\n(84) 　比犀难照水——“犀照水”是晋代温峤的典故。据《晋书》卷六十七《温峤传》：“至牛渚矶，水深不可测。世云其下多怪物，峤遂毁犀角而照之。须臾，见水族覆火，奇形异状，或乘马车著赤衣者。峤其夜梦人谓己曰：‘与君幽明道别，何意相照也！’意甚恶之。”这故事又见南朝宋·刘敬叔《异苑》卷七。“比犀难照水”句已暗指此怪是犀牛，却又不是一般的犀牛。\n(85) 　喘月——水牛最怕热，看见月亮就以为是太阳，就吐舌喘起来。这里又暗指这妖怪属于牛一类的精怪。"}]}
{"conversation": [{"input": "", "output": "一字卷之十一\n第五十一回　心猿空用千般计 水火无功难炼魔\n话说齐天大圣，空着手败了阵，来坐于金 山后，扑梭梭两眼滴泪，叫道：“师父呵！指望和你：\n佛恩有德有和融，同幼同生意莫穷。\n同住同修同解脱，同慈同念显灵功。\n同缘同相心真契，同见同知道转通。\n岂料如今无主杖，空拳赤脚怎兴隆?”\n大圣凄惨多时，心中暗想道：“那妖精认得我。我记得他在阵上夸奖道：‘真个是闹天宫之类！’这等呵，决不是凡间怪物，定然是天上凶星，想因思凡下界。又不知是那里降下来魔头，且须上界去查勘查勘。”\n行者这才是以心问心，自张自主，急翻身纵起祥云，直至南天门外。忽抬头见广目天王 (1) ，当面迎着长揖道：“大圣何往?”行者道：“有事要见玉帝。你在此何干?”广目道：“今日轮该巡视南天门。”说未了，又见那马、赵、温、关四大元帅作礼道 (2) ：“大圣，失迎，请待茶。”行者道：“有事哩。”遂辞了广目并四元帅，径入南天门里。直至灵霄殿外，果又见张道陵、葛仙翁、许旌阳、丘弘济四天师并南斗六司 (3) 、北斗七元都在殿前迎着行者， (4) 一齐起手道：“大圣如何到此?”又问：“保唐僧之功完否?”行者道：“早哩，早哩！路遥魔广，才有一半之功。见如今阻住在金 山金 洞。有一个兕怪，把唐师父拿于洞里，是老孙寻上门与他交战一场，那厮的神通广大，把老孙的金箍棒抢去了，因此难缚魔王。疑是上界那个凶星思凡下界，又不知是那里降来的魔头，老孙因此来寻寻玉帝，问他个钳束不严。”许旌阳笑道：“这猴头还是如此放刁！”行者道：“不是放刁，我老孙一生是这口儿紧些 (5) ，才寻的着个头儿。”张道陵道：“不消多说，只与他传报便了。”行者道：“多谢，多谢！”\n当时四天师传奏灵霄，引见玉陛。行者朝上唱个大喏道：“老官儿，累你，累你！我老孙保护唐僧往西天取经，一路凶多吉少，也不消说。于今来在金 山金 洞，有一兕怪，把唐僧拿在洞里，不知是要蒸，要煮，要晒。是老孙寻上他门，与他交战，那怪却就有些认得老孙，卓是神通广大 (6) ，把老孙的金箍棒抢去，因此难缚妖魔。疑是上天凶星思凡下界，为此老孙特来启奏。伏乞天尊垂慈洞鉴，降旨查勘凶星，发兵收剿妖魔，老孙不胜战栗屏营之至 (7) ！”却又打个深躬道：“以闻。”旁有葛仙翁笑道：“猴子是何前倨后恭?”行者道：“不敢，不敢！不是甚前倨后恭，老孙于今是没棒弄了。”"}]}
{"conversation": [{"input": "", "output": "彼时玉皇天尊闻奏，即忙降旨可韩司知道：“既如悟空所奏，可随查诸天星斗，各宿神王，有无思凡下界，随即复奏施行，以闻。”可韩丈人真君领旨，当时即同大圣去查。先查了四天门门上神王官吏，次查了三微垣垣中大小群真；又查了雷霆官将陶、张、辛、邓、苟、毕、庞、刘，最后才查三十三天，天天自在。又查二十八宿：东七宿，角、亢、氐、房、参、尾、箕；西七宿，斗、牛、女、虚、危、室、壁；南七宿，北大宿，宿宿安宁；又查了太阳、太阴、水、火、木、金、土七政；罗睺、计都、炁、孛四馀 (8) 。满天星斗，并无思凡下界。行者道：“既是如此，我老孙也不消上那灵霄宝殿。打搅玉皇大帝，深为不便。你自回旨去罢。我只在此等你回话便了。”那可韩丈人真君依命。孙行者等候良久，作诗纪兴曰：\n风清云霁乐升平，神静星明显瑞祯。\n河汉安宁天地泰，五方八极偃戈旌。\n那可韩司丈人真君，历历查勘，回奏玉帝道：“满天星宿不少，各方神将皆存，并无思凡下界者。”玉帝闻奏：“着孙悟空挑选几员天将，下界擒魔去也。”\n四大天师奉旨意，即出灵霄宝殿，对行者道：“大圣呵，玉帝宽恩，言天宫无神思凡，着你挑选几员天将，擒魔去哩。”行者低头暗想道：“天上将不如老孙者多，胜似老孙者少。想我闹天宫时，玉帝遣十万天兵，布天罗地网，更不曾有一将敢与我比手。向后来，调了小圣二郎，方是我的对手。如今那怪物手段又强似老孙，却怎么得能够取胜?”许旌阳道：“此一时，彼一时，大不同也。常言道‘一物降一物’哩。你好违了旨意？但凭高见，选用天将，勿得迟疑误事。”行者道：“既然如此，深感上恩，果是不好违旨。一则老孙又不可空走这遭，烦旌阳转奏玉帝，只教托塔李天王与哪吒太子，他还有几件降妖兵器，且下界与那怪见一仗，以看如何。果若能擒得他，是老孙之幸；若不能，那时再作区处 (9) 。”\n真个那天师启奏了玉帝，玉帝即令李天王父子，率领众部天兵，与行者助力。那天王即奉旨来会行者。行者又对天师道：“蒙玉帝遣差天王，谢谢不尽。还有一事，再烦转达：但得两个雷公使用，等天王战斗之时，教雷公在云端里下个雷 ，照顶门上锭死那妖魔，深为良计也。”天师笑道：“好，好，好！”天师又奏玉帝，传旨教九天府下点邓化、张蕃二雷公，与天王合力缚妖救难。遂与天王、孙大圣径下南天门外。顷刻而到。"}]}
{"conversation": [{"input": "", "output": "行者道：“此山便是金 山，山中间乃是金 洞。列位商议，却教那个先去索战?”天王停下云头，扎住天兵在于山南坡下，道：“大圣素知小儿哪吒，曾降九十六洞妖魔，善能变化，随身有降妖兵器，须教他先去出阵。”行者道：“既如此，等老孙引太子去来。”\n那太子抖擞雄威，与大圣跳在高山，径至洞口，但见那洞门紧闭，崖下无精。行者上前高叫：“泼魔！快开门，还我师父来也！”那洞里把门的小妖看见，急报道：“大王，孙行者领着一个小童男，在门前叫战哩。”那魔王道：“这猴子铁棒被我夺了，空手难争，想是请得救兵来也。”叫：“取兵器！”魔王绰枪在手，走到门外观看，那小童男生得相貌清奇，十分精壮。真个是：\n玉面娇容如满月，朱唇方口露银牙。\n眼光掣电睛珠暴，额阔凝霞发髻髽 (10) 。\n绣带舞风飞彩焰，锦袍映日放金花。\n环绦灼灼攀心镜，宝甲辉辉衬战靴。\n身小声洪多壮丽，三天护教恶哪吒。\n魔王笑道：“你是李天王第三个孩儿，名唤做哪吒太子，却如何到我这门前呼喝?”太子道：“因你这泼魔作乱，困害东土圣僧，奉玉帝金旨，特来拿你！”魔王大怒道：“你想是孙悟空请来的。我就是那圣僧的魔头哩。量你这小儿曹有何武艺，敢出浪言！不要走，吃吾一枪！”\n这太子使斩妖剑，劈手相迎。他两个搭上手，却才赌斗，那大圣急转山坡，叫：“雷公何在？快早去，着妖魔下个雷 ，助太子降伏来也！”邓、张二公即踏云光。正欲下手，只见那太子使出法来，将身一变，变作三头六臂，手持六般兵器，望妖魔砍来。那魔王也变作三头六臂，三柄长枪抵住。这太子又弄出降妖法力，将六般兵器抛将起去。是那六般兵器？却是砍妖剑、斩妖刀、缚妖索、降魔杵、绣球、火轮儿。大叫一声“变！”一变十，十变百，百变千，千变万，都是一般兵器，如骤雨冰雹，纷纷密密，望妖魔打将去。那魔王公然不惧，一只手取出那白森森的圈子来，望空抛起，叫声“着！”唿喇的一下，把六般兵器套将下来，慌得那哪吒太子赤手逃生。魔王得胜而回。"}]}
{"conversation": [{"input": "", "output": "邓、张二雷公，在空中暗笑道：“早是我先看头势，不曾放了雷榍。假若被他套将去，却怎么回见天尊?”二公按落云头，与太子来山南坡下，对李天王道：“妖魔果神通广大！”悟空在旁笑道：“那厮神通也只如此，争奈那个圈子利害。不知是甚么宝贝，丢起来善套诸物。”哪吒恨道：“这大圣甚不成人！我等折兵败阵，十分烦恼，都只为你，你反喜笑何也?”行者道：“你说烦恼，终然我老孙不烦恼？我如今没计奈何，哭不得，所以只得笑也。”天王道：“似此怎生结果?”行者道：“凭你等再怎计较，只是圈子套不去的，就可拿住他了。”天王道：“套不去者，惟水火最利。常言道：‘水火无情。’”行者闻言道：“说得有理！你且稳坐在此，待老孙再上天走走来。”邓、张二公道：“又去做甚的?”行者道：“老孙这去，不消启奏玉帝，只到南天门里，上彤华宫请荧惑火德星君来此放火 (11) ，烧那怪物一场，或者连那圈子烧做灰烬，捉住妖魔。一则取兵器还汝等归天，二则可解脱吾师之难。”太子闻言甚喜，道：“不必迟疑，请大圣早去早来。我等只在此拱候。”\n行者纵起祥光，又至南天门外。那广目与四将迎道：“大圣如何又来?”行者道：“李天王着太子出师，只一阵，被那魔王把六件兵器捞了去了。我如今要到彤华宫请火德星君助阵哩。”四将不敢久留，让他进去。至彤华宫，只见那火部众神，即人报道：“孙悟空欲见主公。”那南方三炁火德星君整衣出门，迎进道：“昨日可韩司查点小宫，更无一人思凡。”行者道：“已知。但李天王与太子败阵，失了兵器，特来请你救援救援。”星君道：“那哪吒乃三坛海会大神，他出身时，曾降九十六洞妖魔，神通广大。若他不能，小神又怎敢望也?”行者道：“因与李天王计议，天地间至利者，惟水火也。那怪物有一个圈子，善能套人的物件，不知是甚么宝贝，故此说火能灭诸物，特请星君领火部到下方纵火烧那妖魔，救我师父一难。”"}]}
{"conversation": [{"input": "", "output": "火德星君闻言，即点本部神兵，同行者到金 山南坡下，与天王、雷公等相见了。天王道：“孙大圣，你还去叫那厮出来，等我与他交战。待他拿动圈子，我却闪过，教火德帅众烧他。”行者笑道：“正是，我和你去来。”火德共太子、邓、张二公立于高峰之上，与他挑战。这大圣到了金 洞口，叫声“开门！快早还我师父。”那小妖又急通报道：“孙悟空又来了！”那魔帅众出洞，见了行者道：“你这泼猴，又请了甚么兵来耶?”这壁厢转上托塔天王，喝道：“泼魔头！认得我么?”魔王笑道：“李天王，想是要与你令郎报仇，欲讨兵器么?”天王道：“一则报仇要兵器，二来是拿你救唐僧。不要走，吃吾一刀！”那怪物侧身躲过，挺长枪随手相迎。他这两个在洞前这场好杀！你看那：\n天王刀砍，妖怪枪迎。刀砍霜光喷烈火，枪迎锐气迸愁云。一个是金 山生成的恶怪，一个是灵霄殿差下的天神。那一个因欺禅性施威武，这一个为救师灾展大伦。天王使法飞沙石，魔怪争强播土尘。播土能教天地暗，飞沙善着海江浑。两家努力争功绩，皆为唐僧拜世尊。\n那孙大圣，见他两个交战，即转身跳上高峰，对火德星君道：“三炁用心者！”你看那个妖魔与天王正斗到好处，却又取出圈子来。天王看见，即拨祥光败阵而走。这高峰上火德星君，忙传号令，教众部火神，一齐放火。这一场真个利害。好火：\n经云：“南方者火之精也。”虽星星之火，能烧万顷之田；乃三炁之威 (12) ，能变百端之火。今有火枪、火刀、火弓、火箭，各部神祇，所用不一。但见那半空中火鸦飞噪，满山头火马奔腾。双双赤鼠，对对火龙。双双赤鼠喷烈焰，万里通红；对对火龙吐浓烟，千方共黑。火车儿推出，火葫芦撒开。火旗摇动一天霞，火棒搅行盈地燎。说甚么宁戚鞭牛 (13) ，胜强似周郎赤壁 (14) 。这个是天火非凡真利害，烘烘  火风红！\n那妖魔见火来时，全无恐惧。将圈子望空抛起，唿喇一声，把这火龙、火马、火鸦、火鼠、火枪、火刀、火弓、火箭，一圈子又套将下去，转回本洞，得胜收兵。"}]}
{"conversation": [{"input": "", "output": "这火德星君，手执着一杆空旗，招回众将，会合天王等，坐于山南坡下，对行者道：“大圣呵，这个凶魔，真是罕见！我今折了火具，怎生是好?”行者笑道：“不须报怨。列位且请宽坐坐，待老孙再去去来。”天王道：“你又往那里去?”行者道：“那怪物即不怕火，断然怕水。常言道：‘水能克火。’等老孙去北天门里，请水德星君施布水势，往他洞里一灌，把魔王渰死，取物件还你们。”天王道：“此计虽妙，但恐连你师父都渰杀也。”行者道：“没事，渰死我师，我自有个法儿教他活来。如今稽迟列位，甚是不当。”火德道：“既如此，且请行，请行。”\n好大圣，又驾筋斗云，径到北天门外。忽抬头，见多闻天王向前施礼道 (15) ：“孙大圣何往?”行者道：“有一事要入乌浩宫见水德星君。你在此作甚?”多闻道：“今日轮该巡视。”正说处，又见那庞、刘、苟、毕四大天将，进礼邀茶。行者道：“不劳，不劳！我事急矣！”遂别却门神，直至乌浩宫，着水部众神即时通报。众神报道：“齐天大圣孙悟空来了。”水德星君闻言，即将查点四海五湖、八河四渎、三江九派并各处龙王俱遣退。整冠束带，接出宫门，迎进宫内道：“昨日可韩司查勘小宫，恐有本部之神，思凡作怪，正在此点查江海河渎之神，尚未完也。”行者道：“那魔王不是江河之神，此乃广大之精。先蒙玉帝差李天王父子并两个雷公下界擒拿，被他弄个圈子，将六件神兵套去。老孙无奈，又上彤华宫请火德星君帅火部众神放火，又将火龙、火马等物，一圈子套去。我想此物既不怕火，必然怕水，特来告请星君，施水势与我捉那妖精，取兵器归还天将。吾师之难，亦可救也。”\n水德闻言，即令黄河水伯神王随大圣去助功。水伯自衣袖中取出一个白玉盂儿道：“我有此物盛水。”行者道：“看这盂儿能盛几何？妖魔如何渰得?”水伯道：“不瞒大圣说。我这一盂，乃是黄河之水，半盂就是半河，一盂就是一河。”行者喜道：“只消半盂足矣。”遂辞别水德，与黄河神急离天阙。"}]}
{"conversation": [{"input": "", "output": "那水伯将盂儿望黄河舀了半盂，跟大圣至金 山，向南坡下见了天王、太子、雷公、火德，具言前事。行者道：“不必细讲，且教水伯跟我去。待我叫开他门，不要等他出来，就将水往门里一倒，那怪物一窝子可都渰死，我却去捞师父的尸首，再救活不迟。”那水伯依命，紧随行者，转山坡径至洞口，叫声“妖怪开门！”那把门的小妖，听得是孙大圣的声音，急又去报道：“孙悟空又来矣！”那魔闻说，带了宝贝，绰枪就走；响一声，开了石门。这水伯将白玉盂向里一倾，那妖见是水来，撒了长枪，即忙取出圈子，撑住二门。只见那股水骨都都的都往外泛将出来，慌得孙大圣急纵筋斗，与水伯跳在高岸。那天王同众都驾云停于高岸之前观看，那水波涛泛涨，着实狂澜。好水！真个是：\n一勺之多，果然不测。盖唯神功运化，利万物而流涨百川。只听得那潺潺声振谷，又见那滔滔势漫天。雄威响若雷奔走，猛涌波如雪卷颠。千丈波高漫路道，万层涛激泛山岩。冷冷如漱玉，滚滚似鸣弦。触石沧沧喷碎玉，回湍渺渺漩窝圆。低低凹凹随流荡，满涧平沟上下连。\n行者见了心慌道：“不好呵！水漫四野，渰了民田，未曾灌在他的洞里，曾奈之何?”唤水伯急忙收水。水伯道：“小神只会放水，却不会收水。常言道：‘泼水难收。’”咦！那座山却也高峻，这场水只奔低流，须臾间，四散而归涧壑。\n又只见那洞外跳出几个小妖，在外边吆吆喝喝，伸拳逻袖，弄棒拈枪，依旧喜喜欢欢耍子。天王道：“这水原来不曾灌入洞内，枉费一场之功也！”行者忍不住心中怒发，双手轮拳，闯至妖魔门道，喝道：“那里走，看打！”唬得那几个小妖，丢了枪棒，跑入洞里，战兢兢的报道：“大王，打将来了！”魔王挺长枪，迎出门前道：“这泼猴老大惫 ！你几番家敌不过我，纵水火亦不能近，怎么又踵将来送命?”行者道：“这儿子反说了哩！不知是我送命，是你送命！走过来，吃老外公一拳！”那妖魔笑道：“这猴儿强勉缠帐 (16) ！我倒使枪，他却使拳。那般一个筋 子拳头 (17) ，只好有个核桃儿大小，怎么称得个锤子起也？——罢，罢，罢！我且把枪放下，与你走一路拳看看！”行者笑道：“说得是，走上来！”那妖撩衣进步，丢了个架手，举起两个拳来，真似打油的铁锤模样。这大圣展足挪身，摆开解数，在那洞门前与那魔王递走拳势。这一场好打！咦！"}]}
{"conversation": [{"input": "", "output": "拽开大四平，踢起双飞脚，韬胁劈胸墩 (18) ，剜心摘胆着。仙人指路 (19) ，老子骑鹤。饿虎扑食最伤人，蛟龙戏水能凶恶。魔王使个蟒翻身，大圣却施鹿解角。翘跟淬地龙，扭腕拿天橐。青狮张口来，鲤鱼跌脊跃。盖顶撒花，绕腰贯索。迎风贴扇儿，急雨催花落。妖精便使观音掌，行者就对罗汉脚。长拳开阔自然松，怎比短拳多紧削？两个相持数十回，一般本事无强弱。\n他两个在那洞门前厮打，只见这高峰头，喜得个李天王厉声喝采，火德星鼓掌夸称。那两个雷公与哪吒太子，帅众神跳到跟前，都要来相助；这壁厢群妖摇旗摆鼓，舞剑轮刀一齐护。孙大圣见事不谐，将毫毛拔下一把，望空撒起，叫“变！”即变做三五十个小猴，一拥上前，把那妖缠住，抱腿的抱腿，扯腰的扯腰，抓眼的抓眼，挦毛的挦毛。那怪物慌了，急把圈子拿将出来。大圣与天王等见他弄出圈套，拨转云头，走上高峰逃阵。那妖把圈子往上抛起，唿喇的一声，把那三五十个毫毛变的小猴，收为本相，套入洞中，得了胜，领兵闭门，贺喜而去。\n这太子道：“孙大圣还是个好汉！这一路拳，走得似锦上添花；使分身法，正是人前显贵。”行者笑道：“列位在此远观，那怪的本事，比老孙如何?”李天王道：“他拳松脚慢，不如大圣的紧疾。他见我们去时，也就着忙；又见你使出分身法来，他就急了，所以大弄个圈套。”行者道：“魔王好治，只是圈子难降。”火德与水伯道：“若还取胜，除非得了他那宝贝，然后可擒。”行者道：“他那宝贝如何可得？只除是偷去来。”邓、张二公笑道：“若要行偷礼，除大圣再无能者，想当年大闹天宫时，偷御酒，偷蟠桃，偷龙肝、凤髓及老君之丹，那是何等手段！今日正该拿此处用也。”行者道：“好说，好说！既如此，你们且坐，等老孙打听去来。”\n好大圣，跳下峰头，私至洞口，摇身一变，变做个麻苍蝇儿。真个秀溜 (20) ！你看他：\n翎翅薄如竹膜，身躯小似花心。手足比毛更奘 (21) ，星星眼窟明明。善自闻香逐气，飞时迅速乘风。称来刚压定盘星，可爱些些有用。"}]}
{"conversation": [{"input": "", "output": "轻轻的飞在门上，爬到门缝边钻进去，只见那大小群妖，舞的舞，唱的唱，排列两旁。老魔王高坐台上，面前摆着些蛇肉、鹿脯、熊掌、驼峰、山蔬果品，有一把青磁酒壶，香喷喷的羊酪椰醪，大碗家宽怀畅饮。行者落于小妖丛里，又变做一个獾头精，慢慢的演近台边，看够多时，全不见宝贝放在何方。急抽身转至台后，又见那后厅上高吊着火龙吟啸，火马号嘶。忽抬头，见他的金箍棒靠在东壁，喜得他心痒难挝，忘记了更容变像，走上前拿了铁棒，现原身丢开解数，一路棒打将出去。慌得那群妖胆战心惊，老魔王措手不及，却被他推倒三个，放倒两个，打开一条血路，径自出了洞门。这才是：\n魔头骄傲无防备，主杖还归与本人。\n毕竟不知吉凶如何，且听下回分解。\n第五十二回　悟空大闹金 洞 如来暗示主人公\n话说孙大圣得了金箍棒，打出门前，跳上高峰，对众神满心欢喜。李天王道：“你这场如何?”行者道：“老孙变化进他洞去，那怪物越发唱唱舞舞的，吃得胜酒哩，更不曾打听得他的宝贝在那里。我转他后面，忽听得马叫龙吟，知是火部之物。东壁厢靠着我的金箍棒，是老孙拿在手中，一路打将出来也。”众神道：“你的宝贝得了，我们的宝贝何时到手?”行者道：“不难，不难！我有了这根铁棒，不管怎的，也要打倒他，取宝贝还你。”正讲处，只听得那山坡下锣鼓齐鸣，喊声振地，原来是兕大王帅众精灵来赶行者。行者见了，叫道：“好，好，好！正合吾意。列位请坐，待老孙再去捉他。”\n好大圣，举铁棒劈面迎来，喝道：“泼魔那里走！看棍！”那怪使枪支住骂道：“贼猴头！着实无礼。你怎么白昼劫吾物件?”行者道：“我把你这个不知死的业畜！你倒弄圈套白昼抢夺我物。那件儿是你的？不要走！吃老爷一棍！”那怪物轮枪隔架。这一场好战：\n大圣施威猛，妖魔不顺柔。两家齐斗勇，那个肯干休！这一个铁棒如龙尾，那一个长枪似蟒头。这一个棒来解数如风响，那一个枪架雄威似水流。只见那彩雾朦朦山岭暗，祥云  树林愁。满空飞鸟皆停翅，四野狼虫尽缩头。那阵上小妖呐喊，这壁厢行者抖擞。一条铁棒无人敌，打遍西方万里游。那杆长枪真对手，永镇金 称上筹。相遇这场无好散，不见高低誓不休。\n那魔王与孙大圣战经三个时辰，不分胜败，早又见天色将晚。妖魔支着长枪道：“悟空，你住了。天昏地暗，不是个赌斗之时，且各歇息歇息，明朝再与你比迸。”行者骂道：“泼畜休言！老孙的兴头才来，管甚么天晚！是必与你定个输赢。”那怪物喝一声，虚幌一枪，逃了性命，帅群妖收转干戈，入洞中将门紧紧闭了。"}]}
{"conversation": [{"input": "", "output": "这大圣拽棍方回，天神在岸头贺喜，都道：“是有能有力的大齐天，无量无边的真本事！”行者笑道：“承过奖！承过奖！”李天王近前道：“此言实非褒奖，真是一条好汉子！这一阵也不亚当时瞒地网罩天罗也。”行者道：“且休题夙话。那妖魔被老孙打了这一场，必然疲倦。我也说不得辛苦，你们都放怀坐坐，等我再进洞去打听他的圈子，务要偷了他的，捉住那怪，寻取兵器，奉还汝等归天。”太子道：“今已天晚，不若安眠一宿，明早去罢。”行者笑道：“这小郎不知世事。那见做贼的好白日里下手？似这等掏摸的，必须夜去夜来，不知不觉，才是买卖哩。”火德与雷公道：“三太子休言，这件事我们不知。大圣是个惯家熟套，须教他趁此时候，一则魔头困倦，二来夜黑无防，就请快去，快去！”\n好大圣，笑唏唏的将铁棒藏了，跳下高峰，又至洞口。摇身一变，变作一个促织儿 (22) 。真个：\n嘴硬须长皮黑，眼明爪脚丫叉。风清月明叫墙涯，夜静如同人话。 泣露凄凉景色，声音断续堪夸。客窗旅思怕闻他，偏在空阶床下。\n蹬开大腿，三五跳跳到门边，自门缝里钻将进去，蹲在那壁根下，迎着里面灯光，仔细观看。只见那大小群妖，一个个狼餐虎咽，正都吃东西哩。行者揲揲锤锤的叫了一遍 (23) 。少时间，收了家火，又都去安排窝铺，各各安身。约摸有一更时分，行者才到他后边房里，只听那老魔传令，教：“各门上小的醒睡！恐孙悟空又变甚么，私人家偷盗。”又有些该班坐夜的，涤涤托托梆铃齐响 (24) 。这大圣越好行事，钻入房门，见有一架石床，左右列几个抹粉搽胭的山精树鬼，展铺盖伏侍老魔，脱脚的脱脚，解衣的解衣。只见那魔王宽了衣服，左胳膊上白森森的套着那个圈子，原来像一个连珠镯头模样。你看他更不取下，转往上抹了两抹，紧紧的勒在胳膊上方才睡下。行者见了，将身又变，变作一个黄皮虼蚤，跳上石床钻入被里，爬在那怪的胳膊上着实一口，叮的那怪翻身骂道：“这些少打的奴才！被也不抖，床也不拂，不知甚么东西咬了我这一下！”他却把圈子又捋上两捋，依然睡下。行者爬上那圈子，又咬一口。那怪睡不得，又翻过身来道：“刺闹杀我也 (25) ！”"}]}
{"conversation": [{"input": "", "output": "行者见他关防得紧，宝贝又随身不肯除下，料偷他的不得。跳下床来，还变做促织儿，出了房门径至后面，又听得龙吟马嘶。原来那层门紧锁，火龙，火马，都吊在里面。行者现了原身，走近门前使个解锁法，念动咒语用手一抹，扢扠一声，那锁双 俱就脱略。推开门闯将进去观看，原来那里面被火器照得明晃晃的，如白日一般。忽见东西两边斜靠着几件兵器，都是太子的砍妖刀等物，并那火德的火弓、火箭等物。行者映火光，周围看了一遍，又见那门背后一张石桌子上有一个篾丝盘儿，放着一把毫毛。大圣满心欢喜，将毫毛拿起来，呵了两口热气，叫声：“变！”即变作三五十个小猴。教他都拿了刀、剑、杵、索、球、轮及弓、箭、枪、车、葫芦、火鸦、火鼠、火马，一应套去之物，跨了火龙，纵起火势，从里边往外烧来。只听得烘烘 ，扑扑乒乒，好便似炸雷连炮之声。慌得那些大小妖精，梦梦查查的 (26) ，抱着被，朦着头，喊的喊，哭的哭，一个个走投无路，被这火烧死大半。美猴王得胜回来，只好有三更时候。\n却说那高峰上，李天王众位忽见火光晃亮，一拥前来。见行者骑着龙，喝喝呼呼纵着小猴，径上峰头，厉声高叫道：“来收兵器！来收兵器！”火德与哪吒答应一声，这行者将身一抖，那把毫毛复上身来。哪吒太子收了他六件兵器，火德星君着众火部收了火龙等物，都笑吟吟赞贺行者不题。\n却说那金 洞里火焰纷纷，唬得个兕大王魂不附体，急欠身开了房门，双手拿着圈子，东推东火灭，西推西火消，满空中冒烟突火，执着宝贝跑了一遍，四下里烟火俱熄。急忙收救群妖，已此烧杀大半，男男女女，收不上百十馀丁。又查看藏兵之内，各件皆无。又去后面看处，见八戒、沙僧与长老还捆住未解，白龙马还在槽上，行李担亦在屋里。妖魔遂恨道：“不知是那个小妖不仔细，失了火，致令如此！”旁有近侍的告道：“大王，这火不干本家之事，多是个偷营劫寨之贼，放了那火部之物，盗了神兵去也。”老魔方然省悟道：“没有别人，断乎是孙悟空那贼！怪道我临睡时不得安稳。想是那贼猴变化进来，在我这胳膊叮了两口。一定是要偷我的宝贝，见我抹勒得紧，不能下手，故此盗了兵器，纵着火龙，放此狠毒之心，意欲烧杀我也。贼猴啊！你枉使机关，不知我的本事！我但带了这件宝贝，就是人大海而不能溺，赴火池而不能焚哩！这番若拿住那贼，只把刮了点垛 (27) ，方趁我心！”说着话，懊恼多时，不觉的鸡鸣天晓。"}]}
{"conversation": [{"input": "", "output": "那高峰上太子得了六件兵器，对行者道：“大圣，天色已明，不须怠慢。我们趁那妖魔挫了锐气，与火部等扶住你，再去力战，庶几这次可擒拿也。”行者笑道：“说得有理。我们齐了心，耍子儿去耶！”一个个抖擞威风，喜弄武艺，径至洞口。行者叫道：“泼魔出来！与老孙打者！”原来那里两扇石门被火气化成灰烬，门里边有几个小妖，正然扫地撮灰。忽见众圣齐来，慌得丢了扫帚，撇下灰耙，跑入里面，又报道：“孙悟空领着许多天神，又在门外骂战哩！”那兕怪闻报大惊，扢迸迸钢牙咬响，滴溜溜环眼睁圆。挺着长枪，带了宝贝，走出门来，泼口乱骂道：“我把你这个偷营放火的贼猴！你有多大手段，敢这等藐视我也?”行者笑脸儿骂道：“泼怪物！你要知我的手段，且上前来，我说与你听：\n自小生来手段强，乾坤万里有名扬。当时颖悟修仙道，昔日传来不老方。立志拜投方寸地 (28) ，虔心参见圣人乡。学成变化无量法，宇宙长空任我狂。闲在山前将虎伏，闷来海内把龙降。祖居花果称王位，水帘洞里逞刚强。几番有意图天界，数次无知夺上方。御赐齐天名大圣，敕封又赠美猴王。只因宴设蟠桃会，无简相邀我性刚。暗闯瑶池偷玉液，私行宝阁饮琼浆。龙肝凤髓曾偷吃，百味珍馐我窃尝。千载蟠桃随受用，万年丹药任充肠。天宫异物般般取，圣府奇珍件件藏。玉帝访我有手段，即发天兵摆战场。九曜恶星遭我贬，五方凶宿被吾伤。普天神将皆无敌，十万雄师不敢当。威逼玉皇传旨意，灌江小圣把兵扬。相持七十单二变，各弄精神个个强。南海观音来助战，净瓶杨柳也相帮。老君又使金刚套，把我擒拿到上方。绑见玉皇张大帝 (29) ，曹官拷较罪该当。即差大力开刀斩，刀砍头皮火焰光。百计千方弄不死，将吾押赴老君堂。六丁神火炉中炼，炼得浑身硬似钢。七七数完开鼎看，我身跳出又凶张。诸神闭户无遮挡，众圣商量把佛央。其实如来多法力，果然智慧广无量。手中赌赛翻筋斗，将山压我不能强。玉皇才设‘安天会’，西域方称极乐场。压困老孙五百载，一些茶饭不曾尝。当时金蝉长老临凡世，东土差他拜佛乡。欲取真经回上国，大唐帝主度先亡。观音劝我皈依善，秉教迦持不放狂。解脱高山根下难，如今西去取经章。泼魔休弄獐狐智，还我唐僧拜法王！”"}]}
{"conversation": [{"input": "", "output": "那怪闻言，指着行者道：“你原来是个偷天的大贼！不要走，吃吾一枪！”这大圣使棒来迎。两个正自相持，这壁厢哪吒太子生嗔，火德星君发狠，即将那六件神兵，火部等物，望妖魔身上抛来，孙大圣更加雄势。一边又雷公使 ，天王举刀，不分上下，一拥齐来。那魔头巍巍冷笑，袖子中暗暗将宝贝取出，撒手抛起空中，叫声“着！”唿喇的一下，把六件神兵、火部等物、雷公 、天王刀、行者棒，尽情又都捞去。众神灵依然赤手，孙大圣仍是空拳。妖魔得胜回身，叫：“小的们，搬石砌门，动土修造，从新整理房廊。待齐备了，杀唐僧三众来谢土，大家散福受用。”众小妖领命维持不题。\n却说那李天王帅众回上高峰，火德怨哪吒性急，雷公怪天王放刁，惟水伯在旁无语。行者见他们面不厮睹，心有萦思，没奈何怀恨强欢，对众笑道：“列位不须烦恼。自古道：‘胜败兵家之常。’我和他论武艺，也只如此，但只是他多了这个圈子，所以为害，把我等兵器又套将去了。你且放心，待老孙再去查查他的脚色来也。”太子道：“你前启奏玉帝，查勘满天世界，更无一点踪迹，如今却又何处去查?”行者道：“我想起来，佛法无边。如今且上天去问我佛如来，教他着慧眼观看大地四部洲，看这怪是那方生长，何处乡贯住居，圈子是件甚么宝贝。不管怎的，一定要拿他，与列位出气，还汝等欢喜归天。”众神道：“既有此意，不须久停，快去，快去！”\n好行者，说声去，就纵筋斗云，早至灵山。落下祥光，四方观看，好去处：\n灵峰疏杰，叠嶂清佳，仙岳顶巅摩碧汉。西天瞻巨镇，形势压中华。元气流通天地远，威风飞彻满台花。时闻钟磬音长，每听经声明朗。又见那青松之下优婆讲 (30) ，翠柏之间罗汉行。白鹤有情来鹫岭，青鸾着意伫闲亭。玄猴对对擎仙果，寿鹿双双献紫英。幽鸟声频如诉语，奇花色绚不知名。回峦盘绕重重顾，古道湾环处处平。正是清虚灵秀地，庄严大觉佛家风 (31) 。\n那行者正然点看山景，忽听得有人叫道：“孙悟空，从那里来？往何处去?”急回头看，原来是比丘尼尊者。大圣作礼道：“正有一事，欲见如来。”比丘尼道：“你这个顽皮！既然要见如来，怎么不登宝刹，且在这里看山?”行者道：“初来贵地，故此大胆。”比丘尼道：“你快跟我来也。”这行者紧随至雷音寺山门下，又见那八大金刚，雄纠纠的两边挡住。比丘尼道：“悟空，暂候片时，等我与你奏上去来。”行者只得住立门外。那比丘尼至佛前合掌道：“孙悟空有事，要见如来。”如来传旨令入，金刚才闪路放行。"}]}
{"conversation": [{"input": "", "output": "行者低头礼拜毕，如来问道：“悟空，前闻得观音尊者解脱汝身，皈依释教，保唐僧来此求经，你怎么独自到此？有何事故?”行者顿首道：“上告我佛：弟子自秉迦持，与唐朝师父西来，行至金 山金 洞，遇着一个恶魔头，名唤兕大王，神通广大，把师父与师弟等摄入洞中。弟子向伊求取，没好意，两家比迸，被他将一个白森森的圈子，抢了我的铁棒。我恐他是天将思凡，急上界查勘不出。蒙玉帝差遣李天王父子助援，又被他抢了太子的六般兵器。及请火德星君放火烧他，又被他将火具抢去。又请水德星君放水渰他，一毫又渰他不着。弟子费若干精神气力，将那铁棒等物偷出，复去索战，又被他将前物依然套去，无法收降。因此特告我佛，望垂慈与弟子看看，果然是何物出身，我好去拿他家属四邻，擒此魔头，救我师父，合共虔诚，拜求正果。”如来听说，将慧眼遥观，早已知识。对行者道：“那怪物我虽知之，但不可与你说。你这猴儿口敞 (32) ，一传道是我说他，他就不与你斗，定要嚷上灵山，反遗祸于我也。我这里着法力助你擒他去罢。”行者再拜称谢道：“如来助我甚么法力?”如来即令十八尊罗汉开宝库取十八粒“金丹砂”与悟空助力。行者道：“金丹砂却如何?”如来道：“你去洞外，叫那妖魔比试。演他出来，却教罗汉放砂，陷住他，使他动不得身，拔不得脚，凭你揪打便了。”行者笑道：“妙，妙，妙！趁早去来！”\n那罗汉不敢迟延，即取金丹砂出门。行者又谢了如来。一路查看，止有十六尊罗汉，行者嚷道：“这是那个去处，却卖放人 (33) ！”众罗汉道：“那个卖放?”行者道：“原差十八尊，今怎么只得十六尊?”说不了，里边走出降龙、伏虎二尊，上前道：“悟空，怎么就这等放刁？我两个在后听如来吩咐话的。”行者道：“忒卖法，忒卖法！才自若嚷迟了些儿，你敢就不出来了。”众罗汉笑呵呵驾起祥云。"}]}
{"conversation": [{"input": "", "output": "不多时，到了金 山界。那李天王见了，帅众相迎，备言前事。罗汉道：“不必叙繁，快去叫他出来。”这大圣捻着拳头，来于洞口骂道：“腯泼怪物 (34) ，快出来与你孙外公见个上下！”那小妖又飞跑去报。魔王怒道：“这贼猴又不知请谁来猖獗也！”小妖道：“更无甚将，止他一人。”魔王道：“那根棒子已被我收来，怎么却又一人到此？敢是又要走拳?”随带了宝贝，绰枪在手，叫小妖搬开石块，跳出门来骂道：“贼猴！你几番家不得便宜，就该回避，如何又来吆喝?”行者道：“这泼魔不识好歹！若要你外公不来，除非你服了降，陪了礼，送出我师父、师弟，我就饶你！”那怪道：“你那三个和尚已被我洗净了，不久便要宰杀，你还不识起倒？去了罢！”\n行者听说“宰杀”二字，扢蹬蹬腮边火发，按不住心头之怒，丢了架手，轮着拳，斜行抅步，望妖魔使个挂面。那怪缠长枪，劈手相迎。行者左跳右跳，哄那妖魔。妖魔不知是计，赶离洞口南来。行者即招呼罗汉把金丹砂望妖魔一齐抛下，共显神通，好砂！正是那：\n似雾如烟初散漫，纷纷霭霭下天涯。白茫茫到处迷人眼，昏漠漠飞时找路差。打柴的樵子失了伴，采药的仙童不见家。细细轻飘如麦面，粗粗翻复似芝麻。世界朦胧山顶暗，长空迷没太阳遮。不比嚣尘随骏马，难言轻软衬香车。此砂本是无情物，盖地遮天把怪拿。只为妖魔侵正道，阿罗奉法逞豪华。手中就有明珠现，等时刮得眼生花。\n那妖魔见飞砂迷目，把头低了一低，足下就有三尺馀深，慌得他将身一纵，跳在浮上一层，未曾立得稳，须臾又有二尺馀深。那怪急了，拔出脚来，即忙取圈子，往上一撇，叫声“着！”唿喇的一下，把十八粒金丹砂又尽套去，拽回步径归本洞。\n那罗汉一个个空手停云。行者近前问道：“众罗汉，怎么不下砂了?”罗汉道：“适才响了一声，金丹砂就不见矣。”行者笑道：“又是那话儿套将去了。”天王等众道：“这般难伏啊，却怎么捉得他，何日归天，何颜见帝也！”旁有降龙、伏虎二罗汉对行者道：“悟空，你晓得我两个出门迟滞何也?”行者道：“老孙只怪你躲避不来，却不知有甚话说。”罗汉道：“如来吩咐我两个说：‘那妖魔神通广大，如失了金丹砂，就教孙悟空上离恨天兜率宫太上老君处寻他的踪迹，庶几可一鼓而擒也。’”行者闻言道：“可恨，可恨！如来却也闪赚老孙。当时就该对我说了，却不免教汝等远涉?”李天王道：“既是如来有此明示，大圣就当早起。”"}]}
{"conversation": [{"input": "", "output": "好行者，说声去，就纵一道筋斗云，直入南天门里。时有四大元帅，擎拳拱手道：“擒怪事如何?”行者且行且答道：“未哩，未哩。如今有处寻根去也。”四将不故留阻，让他进了天门。不上灵霄殿，不入斗牛宫，径至三十三天之外离恨天兜率宫前，见两仙童侍立，他也不通姓名，一直径走，慌得两童扯住道：“你是何人？待往何处去?”行者才说：“我是齐天大圣，欲寻李老君哩。”仙童道：“你怎这样粗鲁？且住下，让我们通报。”行者那容分说，喝了一声，往里径走。忽见老君自内而出，撞个满怀。行者躬身唱个喏道：“老官，一向少看。”老君笑道：“这猴儿不去取经，却来我处何干?”行者道：“取经取经，昼夜无停；有些阻碍，到此行行。”老君道：“西天路阻，与我何干?”行者道：“西天西天，你且休言；寻着踪迹，与你缠缠。”老君道：“我这里乃是无上仙宫，有甚踪迹可寻?”\n行者入里，眼不转睛，东张西看。走遍几层廊宇，忽见那牛栏边一个童儿盹睡，青牛不在栏中。行者道：“老官，走了牛也，走了牛也！”老君大惊道：“这业畜几时走了?”正嚷间，那童儿方醒，跪于当面道：“爷爷，弟子睡着，不知是几时走的。”老君骂道：“你这厮如何盹睡?”童儿叩头道：“弟子在丹房里拾得一粒丹，当时吃了，就在此睡着。”老君道：“想是前日炼的‘七返火丹’，掉了一粒，被这厮拾吃了。那丹吃一粒，该睡七日哩。那业畜因你睡着，无人看管，遂乘机走下界去，今亦是七日矣。”即查可曾偷甚宝贝。行者道：“无甚宝贝，只见他有一个圈子，甚是利害。”\n老君急查看时，诸般俱在，止不见了“金刚琢”。老君道：“是这业畜偷了我‘金钢琢’去了！”行者道：“原来是这件宝贝！当时打着老孙的是他，如今在下界张狂，不知套了我等多少物件！”老君道：“这业畜在甚地方?”\n行者道：“现住金 山金 洞。他捉了我唐僧进去，抢了我金箍棒。请天兵相助，又抢了太子的神兵。及请火德星君，又抢了他的火具。惟水伯虽不能渰死他，倒还不曾抢他物件。至请如来着罗汉下砂，又将金丹砂抢去。似你这老官，纵放怪物，抢夺伤人，该当何罪?”老君道：“我那‘金刚琢’，乃是我过函关化胡之器 (35) ，自幼炼成之宝。凭你甚么兵器、水火，俱莫能近他。若偷去我的‘芭蕉扇儿’，连我也不能奈他何矣。”\n大圣才欢欢喜喜，随着老君。老君执了芭蕉扇，驾着祥云同行，出了仙宫。南天门外低下云头，径至金 山界。见了十八尊罗汉、雷公、水伯、火德、李天王父子，备言前事一遍。老君道：“孙悟空还去诱他出来，我好收他。”"}]}
{"conversation": [{"input": "", "output": "这行者跳下峰头，又高声骂道：“腯泼业畜！趁早出来受死！”那小妖又去报知。老魔道：“这贼猴又不知请谁来也。”急绰枪带宝，迎出门来。行者骂道：“你这泼魔，今番坐定是死了。不要走！吃吾一掌！”急纵身跳个满怀，劈脸打了一个耳括子，回头就跑。那魔轮枪就赶，只听得高峰上叫道：“那牛儿还不归家，更待何日?”那魔抬头，看见是太上老君，就唬得心惊胆战道：“这贼猴真个是个地里鬼！却怎么就访得我的主公来也?”老君念个咒语，将扇子扇了一下，那怪将圈子丢来，被老君一把接住；又一扇，那怪物力软筋麻，现了本相，原来是一只青牛。老君将“金钢琢”吹口仙气，穿了那怪的鼻子，解下勒袍带，系于琢上，牵在手中。至今留下个拴牛鼻的拘儿，又名“宾郎”，职此之谓。老君辞了众神，跨上青牛背上，驾彩云径归兜率院，缚妖怪高升离恨天。\n孙大圣才同天王等众打入洞里，把那百十个小妖尽皆打死。各取兵器，谢了。天王父子回天，雷公入府，火德归宫，水伯回河，罗汉向西。然后才解放唐僧、八戒、沙僧，拿了铁棒。他三人又谢了行者，收拾马匹行装，师徒们离洞，找大路方走。\n正走间，只听得路旁叫：“唐圣僧，吃了斋饭去。”那长老心惊。不知是甚么人叫唤，且听下回分解。\n第五十三回　禅主吞餐怀鬼孕 黄婆运水解邪胎 (36) \n德行要修八百，阴功须积三千。均平物我与亲冤，始合西天本愿。 魔兕刀兵不怯，空劳水火无愆。老君降伏却朝天，笑把青牛牵转。\n话说那大路旁叫唤者谁？乃金 山山神、土地，捧着紫金钵盂叫道：“圣僧啊，这钵盂饭是孙大圣向好处化来的。因你等不听良言，误入妖魔之手，致令大圣劳苦万端，今日方救得出。且来吃了饭，再去走路。莫孤负孙大圣一片恭孝之心也。”三藏道：“徒弟，万分亏你，言谢不尽！早知不出圈痕，那有此杀身之害。”行者道：“不瞒师父说。只因你不信我的圈子，却教你受别人的圈子。多少苦楚，可叹，可叹！”八戒道：“怎么又有个圈子?”行者道：“都是你这业嘴业舌的夯货，弄师父遭此一场大难！着老孙翻天覆地，请天兵水火与佛祖丹砂，尽被他使一个白森森的圈子套去。如来暗示了罗汉，对老孙说出那妖的根原，才请老君来收伏，却是个青牛作怪。”三藏闻言，感激不尽道：“贤徒，今番经此，下次定然听你吩咐。”遂此四人分吃那饭。那饭热气腾腾的。行者道：“这饭多时了，却怎么还热?”土地跪下道：“是小神知大圣功完，才自热来伺候。”须臾饭毕。收拾了钵盂，辞了土地、山神。"}]}
{"conversation": [{"input": "", "output": "那师父才攀鞍上马，过了高山。正是涤虑洗心皈正觉，餐风宿水向西行。行够多时，又值早春天气。听了些：\n紫燕呢喃，黄鹂 睆。紫燕呢喃香嘴困，黄鹂 睆巧音频。满地落红如布锦，遍山发翠似堆茵。岭上青梅结豆，崖前古柏留云。野润烟光淡，沙暄日色曛。几处园林花放蕊，阳回大地柳芽新。\n正行处忽遇一道小河，澄澄清水，湛湛寒波。唐长老勒过马观看，远见河那边有柳阴垂碧，微露着茅屋几椽。行者遥指那厢道：“那里人家，一定是摆渡的。”三藏道：“我见那厢也似这般，却不见船只，未敢开言。”八戒旋下行李，厉声高叫道：“摆渡的！撑舡过来！”连叫几遍，只见那柳阴里面，咿咿哑哑的，撑出一只舡儿。不多时相近这岸。师徒们仔细看了那船儿，真个是：\n短棹分波，轻桡泛浪。 堂油漆彩 (37) ，艎板满平仓 (38) 。船头上铁缆盘窝，船后边舵楼明亮。虽然是一苇之航 (39) ，也不亚泛湖浮海。纵无锦缆牙樯，实有松桩桂楫。固不如万里神舟，真可渡一河之隔。往来只在两崖边，出入不离古渡口。\n那船儿须臾顶岸。有艄子叫云 (40) ：“过河的，这里去。”三藏纵马近前看处，那梢子怎生模样：\n头裹锦绒帕，足踏皂丝鞋。身穿百纳绵裆袄，腰束千针裙布衫。手腕皮粗筋力硬，眼花眉皱面容衰。声音娇细如莺啭，近观乃是老裙钗。\n行者近于船边道：“你是摆渡的?”那妇人道：“是。”行者道：“梢公如何不在，却着梢婆撑舡?”妇人微笑不答，用手拖上跳板。沙和尚将行李挑上去，行者扶着师父上跳，然后顺过船来，八戒牵上白马，收了跳板。那妇人撑开船，摇动桨，顷刻间过了河。身登西岸，长老教沙僧解开包，取几文钱钞与他。妇人更不争多寡，将缆拴在傍水的桩上，笑嘻嘻径入庄屋里去了。\n三藏见那水清，一时口渴，便着八戒：“取钵盂，舀些水来我吃。”那呆子道：“我也正要些儿吃哩。”即取钵盂，舀了一钵递与师父。师父吃了有一少半，还剩了多半，呆子接来一气饮干，却伏侍三藏上马。师徒们找路西行，不上半个时辰，那长老在马上呻吟道：“腹痛！”八戒随后道：“我也有些腹痛。”沙僧道：“想是吃冷水了。”说未毕，师父声唤道：“疼的紧！”八戒也道：“疼得紧！”他两个疼痛难禁，渐渐肚子大了。用手摸时，似有血团肉块，不住的骨冗骨冗乱动。三藏正不稳便，忽然见那路旁有一村舍，树梢头挑着两个草把 (41) 。行者道：“师父，好了。那厢是个卖酒的人家。我们且去化他些热汤与你吃，就问可有卖药的，讨贴药，与你治治腹痛。”"}]}
{"conversation": [{"input": "", "output": "三藏闻言甚喜，却打白马。不一时到了村舍门口下马。但只见那门儿外有一个老婆婆，端坐在草墩上绩麻。行者上前，打个问讯道：“婆婆，贫僧是东土大唐来的，我师父乃唐朝御弟。因为过河吃了河水，觉肚腹疼痛。”那婆婆喜哈哈的道：“你们在那边河里吃水来?”行者道：“是在此东边清水河吃的。”那婆婆欣欣的笑道：“好耍子，好耍子！你都进来，我与你说。”\n行者即搀唐僧，沙僧即扶八戒。两人声声唤唤，腆着肚子，一个个只疼得面黄眉皱，入草舍坐下。行者只叫：“婆婆，是必烧些热汤与我师父，我们谢你。”那婆婆且不烧汤，笑唏唏跑走后边，叫道：“你们来看，你们来看！”那里面，蹼 蹼踏的 (42) ，又走出两三个半老不老的妇人，都来望着唐僧洒笑 (43) 。行者大怒，喝了一声，把牙一嗟，唬得那一家子跌跌  往后就走。行者上前扯住那老婆子道：“快早烧汤，我饶了你！”那婆子战兢兢的道：“爷爷呀，我烧汤也不济事，也治不得他两个肚疼。你放了我，等我说。”行者放了他，他说：“我这里乃是西梁女国。我们这一国尽是女人，更无男子，故此见了你们欢喜。你师父吃的那水不好了，那条河唤做子母河。我那国王城外，还有一座迎阳馆驿，驿门外有一个‘照胎泉’。我这里人，但得年登二十岁以上，方敢去吃那河里水。吃水之后，便觉腹痛有胎。至三日之后，到那迎阳馆照胎水边照去，若照得有了双影，便就降生孩儿。你师吃了子母河水，以此成了胎气，也不日要生孩子。热汤怎么治得?”\n三藏闻言，大惊失色道：“徒弟呵！似此怎了?”八戒扭腰撒胯的哼道：“爷爷呀！要生孩子，我们却是男身，那里开得产门？如何脱得出来?”行者笑道：“古人云：‘瓜熟自落。’若到那个时节，一定从胁下裂个窟窿，钻出来也。”八戒见说，战兢兢忍不得疼痛道：“罢了，罢了！死了，死了！”沙僧笑道：“二哥，莫扭，莫扭！只怕错了养儿肠，弄做个胎前病。”那呆子越发慌了，眼中噙泪，扯着行者道：“哥哥！你问这婆婆，看那里有手轻的稳婆，预先寻下几个，这半会一阵阵的动荡得紧，想是摧阵疼。快了，快了！”沙僧又笑道：“二哥，既知摧阵疼，不要扭动，只恐挤破浆泡耳。”"}]}
{"conversation": [{"input": "", "output": "三藏哼着道：“婆婆呵，你这里可有医家？教我徒弟去买一贴堕胎药吃了，打下胎来罢。”那婆子道：“就有药也不济事。只是我们这正南街上有一座解阳山，山中有一个‘破儿洞’，洞里有一眼‘落胎泉’。须得那泉里水吃一口，方才解了胎气。却如今取不得水了，向年来了一个道人，称名如意真仙，把那破儿洞改作聚仙庵，护住落胎泉水，不肯善赐与人。但欲求水者，须要花红表礼 (44) ，羊酒果盘，志诚奉献，只拜求得他一碗儿水哩。你们这行脚僧，怎么得许多钱财买办？但只可挨命，待时而生产罢了。”行者闻得此言，满心欢喜道：“婆婆，你这里到那解阳山有几多路程?”婆婆道：“有三十里。”行者道：“好了，好了！师父放心，待老孙取些水来你吃。”好大圣，吩咐沙僧道：“你好仔细看着师父。若这家子无礼，侵哄师父，你拿出旧时手段来，装 虎唬他，等我取水去。”沙僧依命。只见那婆子端出一个大瓦钵来，递与行者道：“拿这钵头儿去，是必多取些来，与我们留着用急。”行者真个接了瓦钵，出草舍，纵云而去。那婆子才望空礼拜道：“爷爷呀！这和尚会驾云！”才进去叫出那几个妇人来，对唐僧磕头礼拜，都称为罗汉菩萨。一壁厢烧汤办饭，供奉唐僧不题。\n却说那孙大圣筋斗云起，少顷间见一座山头，阻住云角，即按云光，睁睛看处，好山！但见那：\n幽花摆锦，野草铺蓝。涧水相连落，溪云一样闲。重重谷壑藤萝密，远远峰峦树木蘩。鸟啼雁过，鹿饮猿攀。翠岱如屏嶂，青崖似髻鬟。尘埃滚滚真难到，泉石涓涓不厌看。每见仙童采药去，常逢樵子负薪还。果然不亚天台景，胜似三峰西华山！\n这大圣正然点看那山不尽，又只见背阴处有一所庄院，忽闻得犬吠之声。大圣下山，径至庄所，却也好个去处。看那：\n小桥通活水，茅舍倚青山。\n村犬汪篱落，幽人自往还。"}]}
{"conversation": [{"input": "", "output": "小桥通活水，茅舍倚青山。\n村犬汪篱落，幽人自往还。\n不时来至门首，见一个老道人，盘坐在绿茵之上。大圣放下瓦钵，近前道问讯。那道人欠身还礼道：“那方来者？至小庵有何勾当?”行者道：“贫僧乃东土大唐钦差西天取经者。因我师父误饮了子母河之水，如今腹疼肿胀难禁。问及土人，说是结成胎气，无方可治。访得解阳山破儿洞有‘落胎泉’可以消得胎气，故此特来拜见如意真仙，求些泉水搭救师父。累烦老道指引指引。”那道人笑道：“此间就是破儿洞，今改为聚仙庵了。我却不是别人，即是如意真仙老爷的大徒弟。你叫做甚么名字？待我好与你通报。”行者道：“我是唐三藏法师的大徒弟，贱名孙悟空。”那道人问曰：“你的花红、酒礼，都在那里?”行者道：“我是个过路的挂搭僧，不曾办得来。”道人笑道：“你好痴呀！我老师父护住山泉，并不曾白送与人。你回去办将礼来，我好通报。不然请回。莫想，莫想！”行者道：“人情大似圣旨。你去说我老孙的名字，他必然做个人情，或者连井都送我也。”\n那道人闻此言，只得进去通报。却见那真仙抚琴，只待他琴终，方才说道：“师父，外面有个和尚，口称是唐三藏大徒弟孙悟空，欲求落胎泉水，救他师父。”那真仙不听说便罢，一听得说个悟空名字，却就怒从心上起，恶向胆边生。急起身，下了琴床，脱了素服，换上道衣。取一把如意钩子，跳出庵门。叫道：“孙悟空何在?”行者转头，观见那真仙打扮：\n头戴星冠飞彩艳，身穿金缕法衣红。\n足下云鞋堆锦绣，腰间宝带绕玲珑。\n一双纳锦凌波袜，半露裙 闪绣绒。\n手拿如意金钩子， 利杆长若蟒龙 (45) 。\n凤眼光明眉菂竖 (46) ，钢牙尖利口翻红。\n额下髯飘如烈火，鬓边赤发短蓬松。\n形容恶似温元帅 (47) ，争奈衣冠不一同。\n行者见了，合掌作礼道：“贫僧便是孙悟空。”那先生笑道：“你真个是孙悟空，却是假名托姓者?”行者道：“你看先生说话。常言道：‘君子行不更名，坐不改姓。’我便是悟空，岂有假托之理?”先生道：“你可认得我么?”行者道：“我因归正释门，秉诚僧教，这一向登山涉水，把我那幼时的朋友也都疏失，未及拜访，少识尊颜。适间问道子母河西乡人家，言及先生乃如意真仙，故此知之。”那先生道：“你走你的路，我修我的真，你来访我怎的?”行者道：“因我师父误饮了子母河水，腹疼成胎，特来仙府拜求一碗落胎泉水，救解师难也。”"}]}
{"conversation": [{"input": "", "output": "那先生怒目道：“你师父可是唐三藏么?”行者道：“正是，正是。”先生咬牙恨道：“你们可曾会着一个圣婴大王么?”行者道：“他是号山枯松涧火云洞红孩儿妖怪的绰号。真仙问他怎的?”先生道：“是我之舍侄，我乃牛魔王的兄弟。前者家兄处有信来报我，称说唐三藏的大徒弟孙悟空惫 ，将他害了。我这里正没处寻你报仇，你倒来寻我，还要甚么水哩！”行者陪笑道：“先生差了。你令兄也曾与我做朋友，幼年间也曾拜七弟兄。但只是不知先生尊府，有失拜望。如今令侄得了好处，现随着观音菩萨做了善财童子，我等尚且不如，怎么反怪我也?”先生喝道：“这泼猢狲！还弄巧舌。我舍侄还是自在为王好，还是与人为奴好？不得无礼，吃我这一钩！”大圣使铁棒架住道：“先生莫说打的话，且与些泉水去也。”那先生骂道：“泼猢狲！不知死活！如若三合敌得我，与你水去；敌不过，只把你剁为肉酱，方与我侄子报仇。”大圣骂道：“我把你不识起倒的业障！既要打，起开来看棍！”那先生如意钩劈手相还。二人在聚仙庵好杀：\n圣僧误食成胎水，行者来寻如意仙。那晓真仙原是怪，倚强护住落胎泉。及至相逢讲仇隙，争持决不遂如然。言来语去成僝僽 (48) 。意恶情凶要报冤。这一个因师伤命来求水，那一个为侄亡身不与泉。如意钩强如蝎毒，金箍棒狠似龙巅。当胸乱刺施威猛，着脚斜钩展妙玄。阴手棍丢伤处重，过肩钩起近头鞭。锁腰一棍鹰持雀，压顶三钩螂捕蝉。往往来来争胜败，返返复复两回还。钩挛棒打无前后，不见输赢在那边。\n那先生与大圣战经十数合，敌不得大圣。这大圣越加猛烈，一条棒似滚滚流星，着头乱打。先生败了筋力，倒拖着如意钩，往山上走了。"}]}
{"conversation": [{"input": "", "output": "大圣不去赶他，却来庵内寻水。那个道人早把庵门关了。大圣拿着瓦钵赶至门前，尽力气一脚，踢破庵门，闯将进去。见那道人伏在井栏上，被大圣喝了一声，举棒要打，那道人往后跑了。却才寻出吊桶来，正自打水，又被那先生赶到前边，使如意钩子把大圣钩着脚一跌，跌了个嘴硍地 (49) 。大圣爬起来，使铁棒就打。他却闪在旁边，执着钩子道：“看你可取得我的水去！”大圣骂道：“你上来，你上来！我把你这个业障，直打杀你！”那先生也不上前拒敌，只是禁住了，不许大圣打水。大圣见他不动，却使左手轮着铁棒，右手使吊桶，将索子才突鲁鲁的放下。他又来使钩。大圣一只手撑持不得，又被他一钩钩着脚，扯了个躘踵，连井索通跌下井去了。大圣道：“这厮却是无礼！”爬起来，双手轮棒，没头没脸的打将上去。那先生依然走了，不敢迎敌。大圣又要去取水，奈何没有吊桶，又恐怕来钩扯，心中暗暗想道：“且去叫个帮手来！”\n好大圣，拨转云头，径至村舍门首，叫一声：“沙和尚。”那里边三藏忍痛呻吟，猪八戒哼声不绝。听得叫唤，二人欢喜道：“沙僧啊，悟空来也。”沙僧连忙出门接着道：“大哥，取水来了?”大圣进门，对唐僧备言前事。三藏滴泪道：“徒弟呵，似此怎了?”大圣道：“我来叫沙兄弟与我同去。到那庵边，等老孙和那厮敌斗，教沙僧乘便取水来救你。”三藏道：“你两个没病的都去了，丢下我两个有病的，教谁伏侍?”那个老婆婆在旁道：“老罗汉只管放心。不须要你徒弟，我家自然看顾伏侍你。你们早间到时，我等实有爱怜之意，却才见这位菩萨云来雾去，方知你是罗汉菩萨。我家决不敢复害你。”\n行者咄的一声道：“汝等女流之辈，敢伤那个?”老婆子笑道：“爷爷呀，还是你们有造化，来到我家。若到第二家，你们也不得囫囵了！”八戒哼哼的道：“不得囫囵，是怎么的?”婆婆道：“我一家儿四五口，都是有几岁年纪的，把那风月事尽皆休了，故此不肯伤你。若还到第二家，老小众大，那年小之人，那个肯放过你去？就要与你交合。假如不从，就要害你性命，把你们身上肉，都割了去做香袋儿哩。”八戒道：“若这等，我决无伤。他们都是香喷喷的，好做香袋；我是个臊猪，就割了肉去，也是臊的，故此可以无伤。”行者笑道：“你不要说嘴，省些力气，好生产也。”那婆婆道：“不必迟疑，快求水去。”行者道：“你家可有吊桶？借个使使。”那婆子即往后边取出一个吊桶，又窝了一条索子，递与沙僧。沙僧道：“带两条索子去。恐一时井深要用。”"}]}
{"conversation": [{"input": "", "output": "沙僧接了桶索，即随大圣出了村舍，一同驾云而去。那消半个时辰，却到解阳山界。按下云头，径至庵外。大圣吩咐沙僧道：“你将桶索拿了，且在一边躲着，等老孙出头索战。你待我两人交战正浓之时，你乘机进去，取水就走。”沙僧谨依言命。\n孙大圣掣了铁棒，近门高叫：“开门，开门！”那守门的看见，急入里通报道：“师父，那孙悟空又来了也。”那先生心中大怒道：“这泼猴老大无状！一向闻他有些手段，果然今日方知。他那条棒真是难敌。”道人道：“师父，他的手段虽高，你亦不亚与他，正是个对手。”先生道：“前面两回，被他赢了。”道人道：“前两回虽赢，不过是一猛之性。后面两次打水之时，被师父钩他两跌，却不是相比肩也？先既无奈而去，今又复来，必然是三藏胎成身重，埋怨得紧，不得已而来也。决有慢他师之心，管取我师决胜无疑。”\n真仙闻言，喜孜孜满怀春意，笑盈盈一阵威风，挺如意钩子，走出门来喝道：“泼猢狲！你又来作甚?”大圣道：“我来只是取水。”真仙道：“泉水乃吾家之井，凭是帝王宰相，也须表礼羊酒来求，方才仅与些须；况你又是我的仇人，擅敢白手来取?”大圣道：“真个不与?”真仙道：“不与，不与！”大圣骂道：“泼业障！既不与水，看棍！”丢一个架手，抢个满怀，不容说着头便打。那真仙侧身躲过，使钩子急架相还。这一场比前更胜。好杀：\n金箍棒，如意钩，二人奋怒各怀仇。飞砂走石乾坤暗，播土扬尘日月愁。大圣救师来取水，妖仙为侄不容求。两家齐努力，一处赌安休。咬牙争胜负，切齿定刚柔。添机见，越抖擞，喷云嗳雾鬼神愁。朴朴兵兵钩棒响，喊声哮吼振山丘。狂风滚滚催林木，杀气纷纷过斗牛。大圣愈争愈喜悦，真仙越打越绸缪。有心有意相争战，不定存亡不罢休。\n他两个在庵门外交手，跳跳舞舞的，斗到山坡之下，恨苦相持不题。\n却说那沙和尚提着吊桶，闯进门去，只见那道人在井边挡住道：“你是甚人，敢来取水！”沙僧放下吊桶，取出降妖宝杖，不对话，着头便打。那道人躲闪不及，把左臂膊打折，道人倒在地下挣命。沙僧骂道：“我要打杀你这业畜，怎奈你是个人身。我还怜你，饶你去罢！让我打水。”那道人叫天叫地的，爬到后面去了。沙僧却才将吊桶向井中满满的打了一吊桶水，走出庵门，驾起云雾，望着行者喊道：“大哥，我已取了水去也。饶他罢，饶他罢！”"}]}
{"conversation": [{"input": "", "output": "大圣听得，方才使铁棒支住钩子道：“你听老孙说，我本待斩尽杀绝，争奈你不曾犯法；二来看你令兄牛魔王的情上。先头来，我被钩了两下，未得水去。才然来，我是个调虎离山计，哄你出来争战，却着我师弟取水去了。老孙若肯拿出本事来打你，莫说你是一个甚么如意真仙，就是再有几个也打死了。正是打死不如放生，且饶你，教你活几年耳。已后再有取水者，切不可勒掯他 (50) 。”那妖仙不识好歹，演一演，就来钩脚；被大圣闪过钩头，赶上前，喝声“休走！”那妖仙措手不及，推了一个蹼辣，挣扎不起。大圣夺过如意钩来，折为两段；总拿着又一抉 (51) ，抉作四段，掷之于地道：“泼业畜！再敢无礼么?”那妖仙战战兢兢，忍辱无言。这大圣笑呵呵，驾云而起。有诗为证。诗曰：\n真铅若炼须真水，真水调和真汞干。\n真汞真铅无母气，灵砂灵药是仙丹。\n婴儿枉结成胎象，土母施功不费难。\n推倒旁门宗正教，心君得意笑容还。\n大圣纵着祥光，赶上沙僧，得了真水，喜喜欢欢，回于本处。按下云头，径来村舍。只见猪八戒腆着肚子，倚在门枋上哼哩。行者悄悄上前道：“呆子，几时占房的 (52) ?”呆子慌了道：“哥哥莫取笑，可曾有水来么?”行者还要耍他，沙僧随后就到，笑道：“水来了，水来了！”三藏忍痛欠身道：“徒弟呀，累了你们也！”那婆婆却也欢喜，几口儿都出礼拜道：“菩萨呀，却是难得，难得！”即忙取个花磁盏子，舀了半盏儿，递与三藏道：“老师父，细细的吃，只消一口，就解了胎气。”八戒道：“我不用盏子，连吊桶等我喝了罢。”那婆子道：“老爷爷，唬杀人罢了！若吃了这吊桶水，好道连肠子肚子都化尽了！”吓得呆子不敢胡为，也只吃了半盏。"}]}
{"conversation": [{"input": "", "output": "那里有顿饭之时，他两个腹中绞痛，只听毂辘毂辘三五阵肠鸣。肠鸣之后，那呆子忍不住，大小便齐流。唐僧也忍不住要往静处解手。行者道：“师父啊，切莫出风地里去，怕人子，一时冒了风，弄做个产后之疾。”那婆婆即取两个净桶来，教他两个方便。须臾间，各行了几遍，才觉住了疼痛，渐渐的销了肿胀，化了那血团肉块。那婆婆家又煎些白米粥与他补虚。八戒道：“婆婆，我的身子实落 (53) ，不用补虚。且烧些汤水与我洗个澡，却好吃粥。”沙僧道：“哥哥，洗不得澡。坐月子的人弄了水浆致病。”八戒道：“我又不曾大生，左右只是个小产，怕他怎的？洗洗儿干净。”真个那婆子烧些汤与他两个净了手脚。唐僧才吃两盏儿粥汤，八戒就吃了十数碗，还只要添。行者笑道：“夯货！少吃些，莫弄做个‘沙包肚’，不像模样。”八戒道：“没事，没事，我又不是母猪，怕他做甚?”那家子真个又去收拾煮饭。\n老婆婆对唐僧道：“老师父，把这水赐了我罢。”行者道：“呆子，不吃水了?”八戒道：“我的肚腹也不疼了，胎气想是已行散了。洒然无事，又吃水何为?”行者道：“既是他两个都好了，将水送你家罢。”那婆婆谢了行者，将馀剩之水，装于瓦罐之中，埋在后边地下，对众老小道：“这罐水，够我的棺材本也！”众老小无不欢喜。整顿斋饭，调开桌凳，唐僧们吃了斋。消消停停，将息了一宿。\n次日天明，师徒们谢了婆婆家，出离村舍。唐三藏攀鞍上马，沙和尚挑着行囊，孙大圣前边引路，猪八戒拢了缰绳。这里才是：\n洗净口业身干净，销化凡胎体自然。\n毕竟不知到国界中还有甚么理会，且听下回分解。\n第五十四回　法性西来逢女国 心猿定计脱烟花\n话说三藏师徒别了村舍人家，依路西进，不上三四十里，早到西梁国界。唐僧在马上指道：“悟空，前面城池相近，市井上人语喧哗，想是西梁女国。汝等须要仔细，谨慎规矩，切休放荡情怀，紊乱法门教旨。”三人闻言，谨遵严命。言未尽，却至东关厢街口 (54) 。那里人都是长裙短袄，粉面油头，不分老少，尽是妇女。正在两街上做买做卖，忽见他四众来时，一齐都鼓掌呵呵，整容欢笑道：“人种来了，人种来了！”慌得那三藏勒马难行。须臾间就塞满街道，惟闻笑语。八戒口里乱嚷道：“我是个销猪！我是个销猪！”行者道：“呆子，莫胡谈，拿出旧嘴脸便是。”八戒真个把头摇上两摇，竖起一双蒲扇耳，扭动莲蓬吊搭唇，发一声喊，把那些妇女们唬得跌跌爬爬。有诗为证。诗曰：\n圣僧拜佛到西梁，国内衠阴世少阳。\n农士工商皆女辈，渔樵耕牧尽红妆。"}]}
{"conversation": [{"input": "", "output": "圣僧拜佛到西梁，国内衠阴世少阳。\n农士工商皆女辈，渔樵耕牧尽红妆。\n娇娥满路呼人种，幼妇盈街接粉郎。\n不是悟能施丑相，烟花围困苦难当！\n遂此众皆恐惧，不敢上前。一个个都捻手矬腰，摇头咬指，战战兢兢，排塞街傍路下，都看唐僧。孙大圣却也弄出丑相开路，沙僧也装 虎维持，八戒采着马，掬着嘴，摆着耳朵，一行前进。又见那市井上房屋齐整，铺面轩昂，一般有卖盐卖米，酒肆茶房；鼓角楼台通货殖，旗亭候馆挂帘栊 (55) 。师徒们转湾抹角，忽见有一女官侍立街下，高声叫道：“远来的使客不可擅入城门。请投馆驿注名上簿，待下官执名奏驾，验引放行。”三藏闻言下马观看，那衙门上有一匾，上书“迎阳驿”三字。长老道：“悟空，那村舍人家传言是实，果有迎阳之驿。”沙僧笑道：“二哥，你却去‘照胎泉’边照照，看可有双影。”八戒道：“莫弄我！我自吃了那盏儿落胎泉水，已此打下胎来了，还照他怎的?”三藏回头吩咐道：“悟能，谨言，谨言！”遂上前与那女官作礼。\n女官引路，请他们都进驿内，正厅坐下，即唤看茶。又见那手下人尽是三绺梳头，两截穿衣之类 (56) 。你看他拿茶的也笑。少顷茶罢，女官欠身问曰：“使客何来?”行者道：“我等乃东土大唐王驾下钦差上西天拜佛求经者。我师父便是唐王御弟，号曰唐三藏。我乃他大徒弟孙悟空，这两个是我师弟：猪悟能、沙悟净，一行连马五口。随身有通关文牒，乞为照验放行。”那女官执笔写罢，下来叩头道：“老爷恕罪。下官乃迎阳驿驿丞，实不知上邦老爷，知当远接。”拜毕起身，即令管事的安排饮馔。道：“爷爷们宽坐一时，待下官进城启奏我王，倒换关文，打发领给 (57) ，送老爷们西进。”三藏欣然而坐不题。\n且说那驿丞整了衣冠，径入城中五凤楼前，对黄门官道：“我是迎阳馆驿丞，有事见驾。”黄门即时启奏。降旨传宣至殿，问曰：“驿丞有何事来奏?”驿丞道：“微臣在驿，接得东土大唐王御弟唐三藏。有三个徒弟，名唤孙悟空、猪悟能、沙悟净，连马五口，欲上西天拜佛取经。特来启奏主公，可许他倒换关文放行?”女王闻奏，满心欢喜，对众文武道：“寡人夜来梦见金屏生彩艳，玉镜展光明，乃是今日之喜兆也。”众女官拥拜丹墀道：“主公，怎见得是今日之喜兆?”女王道：“东土男人，乃唐朝御弟。我国中自混沌开辟之时，累代帝王，更不曾见个男人至此。幸今唐王御弟下降，想是天赐来的。寡人以一国之富，愿招御弟为王，我愿为后，与他阴阳配合，生子生孙，永传帝业，却不是今日之喜兆也?”众女官拜舞称扬，无不欢悦。"}]}
{"conversation": [{"input": "", "output": "驿丞又奏道：“主公之论，乃万代传家之好，但只是御弟三徒凶恶，不成相貌。”女王道：“卿见御弟怎生模样？他徒弟怎生凶丑?”驿丞道：“御弟相貌堂堂，丰姿英俊，诚是天朝上国之男儿，南赡中华之人物。那三徒却是形容狞恶，相貌如精。”女王道：“既如此，把他徒弟与他领给，倒换关文，打发他往西天，只留下御弟，有何不可?”众官拜奏道：“主公之言极当，臣等钦此钦遵。但只是匹配之事，无媒不可。自古道‘姻缘配合凭红叶，月老夫妻系赤绳。’”女王道：“依卿所奏，就着当驾太师作媒，迎阳驿丞主婚，先去驿中与御弟求亲。待他许可，寡人却摆驾出城迎接。”那太师、驿丞，领旨出朝。\n却说三藏师徒们在驿厅上正享斋饭，只见外面人报：“当驾太师与我们本官老姆来了。”三藏道：“太师来却是何意?”八戒道：“怕是女王请我们也。”行者道：“不是相请，就是说亲。”三藏道：“悟空，假如不放，强逼成亲，却怎么是好?”行者道：“师父只管允他，老孙自有处治。”说不了，二女官早至，对长老下拜。长老一一还礼道：“贫僧出家人，有何德能，敢劳大人下拜?”那太师见长老相貌轩昂，心中暗喜道：“我国中实有造化，这个男子却也做得我王之夫。”二官拜毕起来，侍立左右道：“御弟爷爷，万千之喜了！”三藏道：“我出家人，喜从何来?”太师躬身道：“此处乃西梁女国，国中自来没个男子。今幸御弟爷爷降临，臣奉我王旨意，特来求亲。”三藏道：“善哉，善哉！我贫僧只身来到贵地，又无儿女相随，止有顽徒三个，不知大人求的是那个亲事?”驿丞道：“下官才进朝启奏，我王十分欢喜道，夜来得一吉梦，梦见金屏生彩艳，玉镜展光明。知御弟乃中华上国男儿，我王愿以一国之富，招赘御弟爷爷为夫，坐南面称孤，我王愿为帝后。传旨着太师作媒，下官主婚，故此特来求这亲事也。”三藏闻言，低头不语。太师道：“大丈夫遇时不可错过。似此招赘之事，天下虽有；托国之富，世上实稀。请御弟速允，庶好回奏。”长老越加痴痖。\n八戒在旁掬着碓挺嘴，叫道：“太师，你去上复国王：我师父乃久修得道的罗汉，决不爱你托国之富，也不爱你倾国之容。快些儿倒换关文，打发他往西去，留我在此招赘，如何?”太师闻说，胆战心惊，不敢回话。驿丞道：“你虽是个男身，但只形容丑陋，不中我王之意。”八戒笑道：“你甚不通变。常言道：‘粗柳簸箕细柳斗，世上谁见男儿丑?’”行者道：“呆子，勿得胡谈，任师父尊意，可行则行，可止则止，莫要担阁了媒妁工夫。”"}]}
{"conversation": [{"input": "", "output": "三藏道：“悟空，凭你怎么说好。”行者道：“依老孙说，你在这里也好。自古道‘千里姻缘似线牵’哩。那里再有这般相应处?”三藏道：“徒弟，我们在这里贪图富贵，谁却去西天取经？那不望坏了我大唐之帝主也?”太师道：“御弟在上，微臣不敢隐言。我王旨意，原只教求御弟为亲，教你三位徒弟赴了会亲筵宴，关付领给，倒换关文，往西天取经去哩。”行者道：“太师说得有理。我等不必作难，情愿留下师父与你主为夫。快换关文，打发我们西去。待取经回来，好到此拜爷娘，讨盘缠回大唐也。”那太师与驿丞对行者作礼道：“多谢老师玉成之恩。”八戒道：“太师，切莫要‘口里摆菜碟儿’ (58) 。既然我们许诺，且教你主先安排一席，与我们吃锺肯酒 (59) ，如何?”太师道：“有，有，有；就教摆设筵宴来也。”那驿丞与太师，欢天喜地，回奏女王不题。"}]}
{"conversation": [{"input": "", "output": "却说唐长老一把扯住行者，骂道：“你这猴头，弄杀我也！怎么说出这般话来，教我在此招婚，你们西天拜佛，我就死也不敢如此！”行者道：“师父放心。老孙岂不知你性情，但只是到此地，遇此人，不得不将计就计。”三藏道：“怎么叫做将计就计?”行者道：“你若使住法儿不允他，他便不肯倒换关文，不放我们走路。倘或意恶心毒，喝令多人，割了你肉，做甚么香袋呵，我等岂有善报？一定要使出降魔荡怪的神通，你知我们的手脚又重，器械又凶，但动动手儿，这一国的人，尽打杀了。他虽然阻挡我等，却不是怪物妖精，还是一国人身。你又平素是个好善慈悲的人，在路上一灵不损，若打杀无限的平人，你心何忍？诚为不善了也。”三藏听说道：“悟空此论最善。但恐女主招我进去，要行夫妇之礼，我怎肯丧元阳，败坏了佛家德行；走真精，坠落了本教人身。”行者道：“今日准了亲事，他一定以皇帝礼，摆驾出城接你。你更不要推辞，就坐他凤辇龙车，登宝殿面南坐下，问女王取出御宝印信来，宣我们兄弟进朝，把通关文牒用了印，再请女王写个手字花押，佥押了交付与我们。一壁厢教摆筵宴，就当与女王会喜，就与我们送行。待筵宴已毕，再叫排驾，只说送我们三人出城，回来与女王配合。哄得他君臣欢悦，更无阻挡之心，亦不起毒恶之念，却待送出城外，你下了龙车凤辇，教沙僧伺候左右，伏侍你骑上白马，老孙却使个定身法儿，教他君臣人等皆不能动，我们顺大路只管西行。行得一昼夜，我却念个咒，解了术法，还教他君臣们苏醒回城。一则不伤了他的性命，二来不损了你的元神。这叫做‘假亲脱网’之计。岂非一举两全之美也?”三藏闻言，如醉方醒，似梦初觉，乐以忘忧，称谢不尽，道：“深感贤徒高见。”四众同心合意，正自商量不题。\n却说那太师与驿丞，不等宣诏，直入朝门白玉阶前，奏道：“主公佳梦最准，鱼水之欢就矣。”女王闻奏，卷珠帘，下龙床，启樱唇，露银齿，笑吟吟娇声问曰：“贤卿见御弟，怎么说来?”太师道：“臣等到驿，拜见御弟毕，即备言求亲之事。御弟还有推托之辞，幸亏他大徒弟慨然见允，愿留他师父与我王为夫，面南称帝。只教先倒换关文，打发他三人西去；取得经回，好到此拜认爷娘，讨盘费回大唐也。”女王笑道：“御弟再有何说?”太师奏道：“御弟不言，愿配我主。只是他那二徒弟，先要吃席肯酒。”"}]}
{"conversation": [{"input": "", "output": "女王闻言，即传旨，教光禄寺排宴。一壁厢排大驾，出城迎接夫君。众女官即钦遵王命，打扫宫殿，铺设庭台。一班儿摆宴的，火速安排；一班儿摆驾的，流星整备。你看那西梁国虽是妇女之邦，那銮舆不亚中华之盛。但见：\n六龙喷彩，双凤生祥。六龙喷彩扶车出，双凤生祥驾辇来。馥郁异香蔼，氤氩瑞气开。金鱼玉佩多官拥，宝髻云鬟众女排。鸳鸯掌扇遮銮驾，翡翠珠帘影凤钗。笙歌音美。弦管声谐。一片欢情冲碧汉，无边喜气出灵台。三檐罗盖摇天宇，五色旌旗映御阶。此地自来无合卺 (60) ，女王今日配男才。\n不多时，大驾出城，早到迎阳馆驿。忽有人报三藏师徒道：“驾到了。”三藏闻言，即与三徒整衣出厅迎驾。女王卷帘下辇道：“那一位是唐朝御弟?”太师指道：“那驿门外香案前穿襕衣者便是。”女王闪凤目，簇蛾眉，仔细观看，果然一表非凡。你看他：\n丰姿英伟，相貌轩昂。齿白如银砌，唇红口四方。顶平额阔天仓满 (61) ，目秀眉清地阁长 (62) 。两耳有轮真杰士，一身不俗是才郎。好个妙龄聪俊风流子，堪配西梁窈窕娘。\n女王看到那心欢意美之处，不觉淫情汲汲，爱欲恣恣，展放樱桃小口，呼道：“大唐御弟，还不来占凤乘鸾也！”三藏闻言，耳红面赤，羞答答不敢抬头。\n猪八戒在旁，掬着嘴，饧眼观看那女王，却也 娜。真个：\n眉如翠羽，肌似羊脂。脸衬桃花瓣，鬟堆金凤丝。秋波湛湛妖娆态，春笋纤纤娇媚姿。斜 红绡飘彩艳，高簪珠翠显光辉。说甚么昭君美貌 (63) ，果然是赛过西施 (64) 。柳腰 (65) 微展鸣金珮，莲步 (66) 轻移动玉肢。月里嫦娥难到此，九天仙子怎如斯。宫妆巧样非凡类，诚然王母降瑶池。\n那呆子看到好处，忍不住口嘴流涎，心头撞鹿，一时间骨软筋麻，好便似雪狮子向火，不觉的都化去也。\n只见那女王走近前来，一把扯住三藏，俏语娇声叫道：“御弟哥哥，请上龙车，和我同上金銮宝殿，匹配夫妇去来。”这长老战兢兢立站不住，似醉如痴。行者在侧教道：“师父不必太谦，请共师娘上辇。快快倒换关文，等我们取经去罢。”长老不敢回言，把行者抹了两抹 (67) ，止不住落下泪来。行者道：“师父切莫烦恼。这般富贵，不受用还待怎么哩?”三藏没及奈何，只得依从。揩了眼泪强整欢容，移步近前，与女主："}]}
{"conversation": [{"input": "", "output": "同携素手，共坐龙车。那女主喜孜孜欲配夫妻，这长老忧惶惶只思拜佛。一个要洞房花烛交鸳侣，一个要西宇灵山见世尊。女帝真情，圣僧假意。女帝真情，指望和谐同到老；圣僧假意，牢藏情意养元神。一个喜见男身，恨不得白昼并头谐伉俪；一个怕逢女色，只思量即时脱网上雷音。二人和会同登辇，岂料唐僧各有心。\n那些文武官，见主公与长老同登凤辇，并肩而坐，一个个眉花眼笑，拨转仪从，复入城中。孙大圣才教沙僧挑着行李，牵着白马，随大驾后边同行。猪八戒往前乱跑，先到五凤楼前嚷道：“好自在，好现成呀！这个弄不成，这个弄不成！吃了喜酒进亲才是。”唬得些执仪从引导的女官，都不敢前进，一个个回至驾边道：“主公，那一个长嘴大耳的，在五凤楼前嚷道，要喜酒吃哩。”女主闻奏，与长老倚香肩，偎并桃腮，开檀口俏声叫道 (68) ：“御弟哥哥，长嘴大耳的是你那个高徒?”三藏道：“是我第二个徒弟。他生得食肠宽大，一生要图口肥，须是先安排些酒食与他吃了，方可行事。”女主急问：“光禄寺安排筵宴完否?”女官奏道：“已完，设了荤素两样，在东阁上哩。”女王又问：“怎么两样?”女官奏道：“臣恐唐朝御弟与高徒等平素吃斋，故有荤素两样。”女王却又笑吟吟，硍着长老的香腮道 (69) ：“御弟哥哥，你吃荤吃素?”三藏道：“贫僧吃素，但是未曾戒酒。须得几杯素酒，与我二徒弟吃些。”\n说未了，太师启奏：“请赴东阁会宴。今宵吉日良辰，就可与御弟爷爷成亲。明日天开黄道 (70) ，请御弟爷爷登宝殿面南 (71) ，改年号即位。”女王大喜，即与长老携手相搀，下了龙车，共入端门里。但见那：\n风飘仙乐下楼台，阊阖中间翠辇来 (72) 。\n凤阙大开光蔼蔼，皇宫不闭锦排排。\n麒麟殿内炉烟袅，孔雀屏边扇影回。\n亭阁峥嵘如上国，玉堂金马更奇哉 (73) 。\n既至东阁之下，又闻得一派笙歌声韵美，又见两行红粉貌娇娆。正中堂排设两般盛宴：左边上首是素筵，右边上首是荤筵。下两路尽是单席。那女王敛袍袖，十指尖尖，奉着玉杯，便来安席 (74) 。行者近前道：“我师徒都是吃素。先请师父坐了左手素席，转下三席，分左右，我兄弟们好坐。”太师喜道：“正是，正是。师徒即父子也，不可并肩。”众女官连忙调了席面。女王一一传杯，安了他弟兄三位。行者又与唐僧丢个眼色，教师父回礼。三藏下来，却也擎玉杯与女王安席。那些文武官，朝上拜谢了皇恩，各依品从分坐两边，才住了音乐请酒。"}]}
{"conversation": [{"input": "", "output": "那八戒那管好歹，放开肚子，只情吃起。也不管甚么玉屑米饭、蒸饼、糖糕、蘑菇、香蕈、笋芽、木耳、黄花菜、石花菜、紫菜、蔓菁、芋头、萝菔、山药、黄精，一骨辣噇了个罄尽 (75) 。喝了五七杯酒，口里嚷道：“看添换来！拿大觥来！再吃几觥，各人干事去。”沙僧问道：“好筵席不吃，还要干甚事?”呆子笑道：“古人云：‘造弓的造弓，造箭的造箭。’我们如今招的招，嫁的嫁，取经的还去取经，走路的还去走路，莫只管贪杯误事。快早儿打发关文。正是‘将军不下马，各自奔前程’。”女王闻说，即命取大杯来。近侍官连忙取几个鹦鹉杯、鸬鹚杓 (76) 、金叵罗、银凿落 (77) 、玻璃盏、水晶盆、蓬莱碗、琥珀锺，满斟玉液，连注琼浆 (78) 。果然都各饮一巡。\n三藏欠身而起，对女王合掌道：“陛下，多蒙盛设，酒已够了。请登宝殿，倒换关文，赶天早，送他三人出城罢。”女王依言，携着长老，散了筵宴，上金銮宝殿，即让长老即位。三藏道：“不可，不可。适太师言过，明日天开黄道，贫僧才敢即位称孤。今日即印关文，打发他去也。”女王依言，仍坐了龙床，即取金交椅一张，放在龙床左首，请唐僧坐了，叫徒弟们拿上通关文牒来。大圣便教沙僧解开包袱，取出关文，大圣将关文双手捧上。那女王细看一番，上有大唐皇帝宝印九颗，下有宝象国印，乌鸡国印，车迟国印。女王看罢，娇滴滴笑语道：“御弟哥哥又姓陈?”三藏道：“俗家姓陈，法名玄奘。因我唐王圣恩认为御弟，赐姓我为唐也。”女王道：“关文上如何没有高徒之名?”三藏道：“三个顽徒，不是我唐朝人物。”女王道：“既不是你唐朝人物，为何肯随你来?”三藏道：“大的个徒弟，祖贯东胜神洲傲来国人氏；第二个乃西牛贺洲乌斯庄人氏；第三个乃流沙河人氏。他三人都因罪犯天条，南海观世音菩萨解脱他苦，秉善皈依，将功折罪，情愿保护我上西天取经。皆是途中收得，故此未注法名在牒。”女王道：“我与你添注法名，好么?”三藏道：“但凭陛下尊意。”女王既令取笔砚来，浓磨香翰，饱润香毫，牒文之后，写上孙悟空、猪悟能、沙悟净三人名讳，却才取出御印，端端正正印了；又画个手字花押，传将下去。孙大圣接了，教沙僧包裹停当。"}]}
{"conversation": [{"input": "", "output": "那女王又赐出碎金碎银一盘，下龙床递与行者道：“你三人将此权为路费，早上西天。待汝等取经回来，寡人还有重谢。”行者道：“我们出家人，不受金银，途中自有乞化之处。”女王见他不受，又取出绫锦十匹，对行者道：“汝等行色匆匆。裁制不及，将此路上做件衣服遮寒。”行者道：“出家人穿不得绫锦，自有护体布衣。”女王见他不受，教：“取御米三升，在路权为一饭。”八戒听说个“饭”字，便就接了，捎在包袱之间。行者道：“兄弟，行李见今沉重，且倒有气力挑米?”八戒笑道：“你那里知道，米好的是个日消货，只消一顿饭，就了帐也。”遂此合掌谢恩。\n三藏道：“敢烦陛下相同贫僧送他三人出城，待我嘱咐他们几句，教他好生西去，我却回来，与陛下永受荣华。无挂无牵，方可会鸾交凤友也。”女王不知是计，便传旨摆驾，与三藏并倚香肩，同登凤辇，出西城而去。满城中都盏添净水，炉降真香，一则看女王鸾驾，二来看御弟男身。没老没小，尽是粉容娇面，绿鬓云鬟之辈。不多时，大驾出城，到西关之外。\n行者、八戒、沙僧，同心合意，结束整齐，径迎着銮舆，厉声高叫道：“那女王不必远送，我等就此拜别。”长老慢下龙车，对女王拱手道：“陛下请回，让贫僧取经去也。”女王闻言，大惊失色，扯住唐僧道：“御弟哥哥，我愿将一国之富，招你为夫，明日高登宝位，即位称君，我愿为君之后，喜筵通皆吃了，如何却又变卦?”八戒听说，发起个风来，把嘴乱扭，耳朵乱摇，闯至驾前嚷道：“我们和尚家和你这粉骷髅做甚夫妻！放我师父走路！”那女王见他那等撒泼弄丑，唬得魂飞魄散，跌入辇驾之中。沙僧却把三藏抢出人丛，伏侍上马。只见那路旁闪出一个女子，喝道：“唐御弟，那里走！我和你耍风月儿去来！”沙僧骂道：“贼辈无知！”掣宝杖劈头就打。那女子弄阵旋风，呜的一声，把唐僧摄将去了，无影无踪，不知下落何处。咦！正是：\n脱得烟花网，又遇风月魔。\n毕竟不知那女子是人是怪，老师父的性命得死得生，且听下回分解。\n第五十五回　色邪淫戏唐三藏 性正修持不坏身"}]}
{"conversation": [{"input": "", "output": "第五十五回　色邪淫戏唐三藏 性正修持不坏身\n却说孙大圣与猪八戒正要使法定那些妇女，忽闻得风响处，沙僧嚷闹，急回头时，不见了唐僧。行者道：“是甚人来抢师父去?”沙僧道：“是一个女子，弄阵旋风，把师父摄了去也。”行者闻言，唿哨跳在云端里，用手搭凉篷，四下里观看。只见一阵灰尘，风滚滚往西北上去了。急回头叫道：“兄弟们，快驾云同我赶师父去来！”八戒与沙僧，即把行囊捎在马上，响一声，都跳在半空里去。慌得那西梁国君臣女辈，跪在尘埃，都道：“是白日飞升的罗汉，我主不必惊疑。唐御弟也是个有道的禅僧，我们都有眼无珠，错认了中华男子，枉费了这场神思。请主公上辇回朝也。”女王自觉惭愧，多官都一齐回国不题。\n却说孙大圣兄弟三人腾空踏雾，望着那阵旋风，一直赶来，前至一座高山，只见灰尘息静，风头散了，更不知怪向何方。兄弟们按落云雾，找路寻访，忽见一壁厢青石光明，却似个屏风模样。三人牵着马转过石屏，石屏后有两扇石门，门上有六个大字，乃是“毒敌山琵琶洞”。八戒无知，上前就使钉钯筑门。行者急止住道：“兄弟莫忙。我们随旋风赶便赶到这里，寻了这会，方遇此门，又不知深浅如何，倘不是这个门儿，却不惹他见怪？你两个且牵了马，还转石屏前立等片时，待老孙进去打听打听，察个有无虚实，却好行事。”沙僧听说，大喜道：“好，好，好！正是粗中有细，果然急处从宽。”他二人牵马回头。\n孙大圣显个神通，捻着诀念个咒语，摇身一变，变作蜜蜂儿，真个轻巧！你看他：\n翅薄随风软，腰轻映日纤。\n嘴甜曾觅蕊，尾利善降蟾。\n酿蜜功何浅，投衙礼自谦。\n如今施巧计，飞舞入门檐。\n行者自门瑕处钻将进去，飞过二层门里，只见正当中花亭子上端坐着一个女怪，左右列几个彩衣绣服，丫髻两揫的女童，都欢天喜地，正不知讲论甚么。这行者轻轻的飞上去，钉在那花亭格子上侧耳才听，又见两个总角蓬头女子，捧两盘热腾腾的面食，上亭来道：“奶奶，一盘是人肉馅的荤馍馍，一盘是澄沙馅的素馍馍 (79) 。”那女怪笑道：“小的们，搀出唐御弟来。”几个彩衣绣服的女童走向后房，把唐僧扶出。那师父面黄唇白，眼红泪滴。行者在暗中嗟叹道：“师父中毒了！”"}]}
{"conversation": [{"input": "", "output": "那怪走下亭，露春葱十指纤纤，扯住长老道：“御弟宽心。我这里虽不是西梁女国的宫殿，不比富贵奢华，其实却也清闲自在，正好念佛看经。我与你做个道伴儿，真个是百岁和谐也。”三藏不语。那怪道：“且休烦恼。我知你在女国中赴宴之时，不曾进得饮食。这里荤素面饭两盘，凭你受用些儿压惊。”三藏沉思默想道：“我待不说话，不吃东西，此怪比那女王不同，女王还是人身，行动以礼；此怪乃是妖神，恐为加害，奈何？……我三个徒弟，不知我困陷在于这里，倘或加害，却不枉丢性命?”以心问心，无计所奈，只得强打精神，开口道：“荤的何如？素的何如?”女怪道：“荤的是人肉馅馍馍，素的是澄沙馅馍馍。”三藏道：“贫僧吃素。”那怪笑道：“女童，看热茶来，与你家长爷爷吃素馍馍。”一女童，果捧着香茶一盏，放在长老面前。那怪将一个素馍馍劈破，递与三藏。三藏将个荤馍馍囫囵递与女怪。女怪笑道：“御弟，你怎么不劈破与我?”三藏合掌道：“我出家人，不敢破荤。”那女怪道：“你出家人不敢破荤，怎么前日在子母河边吃水高，今日又好吃澄沙馅?”三藏道：“水高船去急，沙陷马行迟。”\n行者在格子眼听着两个言语相攀，恐怕师父乱了真性，忍不住现了本相，掣铁棒喝道：“业畜无礼！”那女怪见了，口喷一道烟光，把花亭子罩住，教：“小的们，收了御弟！”他却拿一柄三股钢叉跳出亭门，骂道：“泼猴惫 ！怎么敢私人吾家，偷窥我容貌？不要走，吃老娘一叉！”这大圣使铁棒架住，且战且退。\n二人打出洞外。那八戒、沙僧，正在石屏前等候，忽见他两个争持，慌得八戒将白马牵过道：“沙僧，你只管看守行李、马匹，等老猪去帮打帮打。”好呆子，双手举钯，赶上前叫道：“师兄靠后，让我打这泼贱！”那怪见八戒来，他又使个手段，呼了一声，鼻中出火，口内生烟，把身子抖了一抖，三股叉飞舞冲迎。那女怪也不知有几只手，没头没脸的滚将来。这行者与八戒，两边攻住。那怪道：“孙悟空，你好不识进退！我便认得你，你是不认得我。你那雷音寺里佛如来，也还怕我哩，量你这两个毛人，到得那里？都上来，一个个仔细看打！”这一场怎见得好战："}]}
{"conversation": [{"input": "", "output": "女怪威风长，猴王气概兴。天蓬元帅争功绩，乱举钉钯要显能。那一个手多叉紧烟光绕，这两个性急兵强雾气腾。女怪只因求配偶，男僧怎肯泄元精？阴阳不对相持斗，各逞雄才恨苦争。阴静养荣思动动，阳收息卫爱清清。致令两处无和睦，叉钯铁棒赌输赢。这个棒有力，钯更能，女怪钢叉丁对丁。毒敌山前三不让，琵琶洞外两无情。那一个喜得唐僧谐凤侣，这两个必随长老取真经。惊天动地来相战，只杀得日月无光星斗更！\n三个斗罢多时，不分胜负。那女怪将身一纵，使出个倒马毒桩 (80) ，不觉的把大圣头皮上扎了一下。行者叫声“苦啊！”忍耐不得，负痛败阵而走。八戒见事不谐，拖着钯彻身而退。那怪得了胜，收了钢叉。\n行者抱头，皱眉苦面，叫声：“利害！利害！”八戒到跟前问道：“哥哥，你怎么正战到好处，却就叫苦连天的走了?”行者抱着头，只叫：“疼，疼，疼！”沙僧道：“想是你头风发了?”行者跳道：“不是，不是！”八戒道：“哥哥，我不曾见你受伤，却头疼何也?”行者哼哼的道：“了不得，了不得！我与他正然打处，他见我破了他的叉势，他就把身子一纵，不知是件甚么兵器，着我头上扎了一下，就这般头疼难禁，故此败了阵来。”八戒笑道：“只这等静处常夸口，说你的头是修炼过的。却怎么就不禁这一下儿?”行者道：“正是。我这头自从修炼成真，盗食了蟠桃仙酒，老子金丹；大闹天宫时，又被玉帝差大刀鬼王、二十八宿，押赴斗牛宫外处斩，那些神将使刀斧锤剑，雷打火烧；及老子把我安于八卦炉，锻炼四十九日，俱未伤损。今日不知这妇人用的是甚么兵器，把老孙头弄伤也！”沙僧道：“你放了手，等我看看，莫破了。”行者道：“不破，不破！”八戒道：“我去西梁国讨个膏药你贴贴。”行者道：“又不肿不破，怎么贴得膏药?”八戒笑道：“哥呵，我的胎前产后病倒不曾有，你倒弄了个脑门痈了。”沙僧道：“二哥且休取笑。如今天色晚矣，大哥伤了头，师父又不知死活，怎的是好！”"}]}
{"conversation": [{"input": "", "output": "行者哼道：“师父没事。我进去时，变作蜜蜂儿，飞入里面，见那妇人坐在花亭子上。少顷，两个丫鬟，捧两盘馍馍：一盘是人肉馅，荤的；一盘是澄沙馅，素的。又着两个女童扶师父出来吃一个压惊，又要与师父做甚么道伴儿。师父始初不与那妇人答话，也不吃馍馍；后见他甜言美语，不知怎么，就开口说话，却说吃素的。那妇人就将一个素的劈开，递与师父；师父将个囫囵荤的递与那妇人。妇人道：‘怎不劈破?’师父道：‘出家人不敢破荤。’那妇人道：‘既不破荤，前日怎么在子母河边饮水高，今日又好吃澄沙馅?’师父不解其意，答他两句道：‘水高船去急，沙陷马行迟。’我在格子上听见，恐怕师父乱性，便就现了原身，掣棒就打。他也使神通，喷出烟雾，叫‘收了御弟’，就轮钢叉，与老孙打出洞来也。”沙僧听说，咬指道：“这泼贱也不知从那里就随将我们来，把上项事都知道了！”\n八戒道：“这等说，便我们安歇不成？莫管甚么黄昏夜半，且去他门上索战，嚷嚷闹闹，搅他个不睡，莫教他捉弄了我师父。”行者道：“头疼，去不得！”沙僧道：“不须索战。一则师兄头痛；二来我师父是个真僧，决不以色空乱性。且就在山坡下闭风处，坐这一夜，养养精神，待天明再作理会。”遂此，三个弟兄，拴牢白马，守护行囊，就在坡下安歇不题。\n却说那女怪放下凶恶之心，重整欢愉之色，叫：“小的们，把前后门都关紧了。”又使两个支更 (81) ，防守行者，但听门响，即时通报。却又教：“女童，将卧房收拾齐整，掌烛焚香，请唐御弟来，我与他交欢。”遂把长老从后边搀出。那女怪弄出十分娇媚之态，携定唐僧道：“常言‘黄金未为贵，安乐值钱多’。且和你做会夫妻儿，耍子去也。”这长老咬定牙关，声也不透。欲待不去，恐他生心害命，只得战兢兢，跟着他步入香房。却如痴如痖，那里抬头举目，更不曾看他房里是甚床铺幔帐，也不知有甚箱笼梳妆。那女怪说出的雨意云情，亦漠然无听。好和尚，真是那："}]}
{"conversation": [{"input": "", "output": "目不视恶色，耳不听淫声。他把这锦绣娇容如粪土，金珠美貌若灰尘。一生只爱参禅，半步不离佛地。那里会惜玉怜香，只晓得修真养性。那女怪，活泼泼春意无边；这长老，死丁丁禅机有在。一个似软玉温香，一个如死灰槁木。那一个，展鸳衾淫兴浓浓；这一个，束褊衫丹心耿耿。那个要贴胸交股和鸾凤，这个要面壁归山访达摩。女怪解衣，卖弄他肌香肤腻；唐僧敛衽，紧藏了糙肉粗皮。女怪道：“我枕剩衾闲何不睡?”唐僧道：“我头光服异怎相陪！”那个道：“我愿作前朝柳翠翠。”这个道：“贫僧不是月阇黎 (82) 。”女怪道：“我美若西施还 娜。”唐僧道：“我越王因此久埋尸 (83) 。”女怪道：“御弟，你记得‘宁教花下死，做鬼也风流’?”唐僧道：“我的真阳为至宝，怎肯轻与你这粉骷髅?”\n他两个散言碎语的，直斗到更深，唐长老全不动念。那女怪扯扯拉拉的不放，这师父只是老老成成的不肯。直缠到有半夜时候，把那怪弄得恼了，叫：“小的们，拿绳来！”可怜将一个心爱的人儿，一条绳捆的像个猱狮模样 (84) 。又教拖在房廊下去，却吹灭银灯，各归寝处。一夜无词。\n不觉的鸡声三唱。那山坡下孙大圣欠身道：“我这头疼了一会，到如今也不疼不麻，只是有些作痒。”八戒笑道：“痒便再教他扎一下何如?”行者啐了一口道：“放，放，放！”八戒又笑道：“放，放，放！我师父这一夜倒浪，浪，浪！”沙僧道：“且莫斗口。天亮了，快赶早儿捉妖怪去。”行者道：“兄弟，你只管在此守马，休得动身。猪八戒跟我去。”那呆子抖擞精神，束一束皂锦直裰相随行者，各带了兵器，跳上山崖，径至石屏之下。行者道：“你且立住。只怕这怪物夜里伤了师父，先等我进去打听打听。倘若被他哄了，丧了元阳，真个亏了德行，却就大家散火；若不乱性情，禅心未动，却好努力相持，打死精怪，救师西去。”八戒道：“你好痴呀！常言道：‘干鱼可好与猫儿作枕头?’就不如此，就不如此，也要抓你几把是！”行者道：“莫胡疑乱说，待我看去。”"}]}
{"conversation": [{"input": "", "output": "好大圣，转石屏别了八戒，摇身还变个蜜蜂儿，飞入门里。见那门里有两个丫鬟，头枕着梆铃正然睡哩。却到花亭子观看，那妖精原来弄了半夜，都辛苦了，一个个都不知天晓，还睡着哩。行者飞来后面，影影的只听见唐僧声唤。忽抬头，见那步廊下四马攒蹄捆着师父。行者轻轻的钉在唐僧头上，叫：“师父。”唐僧认得声音，道：“悟空来了？快救我命！”行者道：“夜来好事如何?”三藏咬牙道：“我宁死也不肯如此！”行者道：“昨日我见他有相怜相爱之意，却怎么今日把你这般挫折?”三藏道：“他把我缠了半夜，我衣不解带，身未沾床。他见我不肯相从，才捆我在此。你千万救我取经去也！”他师徒们正然问答，早惊醒了那个妖精。妖精虽是下狠，却还有流连不舍之意。一觉翻身，只听见“取经去也”一句，他就滚下床来，厉声高叫道：“好夫妻不做，却取甚么经去?”\n行者慌了，撇却师父，急展翅，飞将出去，现了本相，叫声“八戒。”那呆子转过石屏道：“那话儿成了否?”行者笑道：“不曾，不曾！老师父被他摩弄不从，恼了，捆在那里。正与我诉说前情，那怪惊醒了，我慌得出来也。”八戒道：“师父曾说甚来?”行者道：“他只说衣不解带，身未沾床。”八戒笑道：“好，好，好！还是个真和尚。我们救他去！”\n呆子粗鲁，不容分说，举钉钯望他那石头门上尽力气一钯，唿喇喇筑做几块。唬得那几个枕梆铃睡的丫鬟，跑至二层门外，叫声：“开门！前门被昨日那两个丑男人打破了！”那女怪正出房门，只见四五个丫鬟跑进去报道：“奶奶，昨日那两个丑男人又来，把前门已打碎矣。”那怪闻言，即忙叫：“小的们！快烧汤洗面梳妆。”叫：“把御弟连绳抬在后房收了。等我打他去！”那妖精走出来，举着三股叉，骂道：“泼猴！野彘！老大无知！你怎敢打破我门?”八戒骂道：“滥淫贱货！你倒困陷我师父，返敢硬嘴！我师父是你哄将来做老公的？快快送出饶你！敢再说半个‘不’字，老猪一顿钯，连山也筑倒你的。”那妖精那容分说，抖擞身躯，依前弄法，鼻口内喷烟冒火，举钢叉就刺八戒。八戒侧身躲过，着钯就筑，孙大圣使铁棒并力相帮。那怪又弄神通，也不知是几只手，左右遮拦。交锋三五个回合，不知是甚兵器，把八戒嘴唇上，也又扎了一下。那呆子拖着钯，侮着嘴，负痛逃生。行者却也有些醋他 (85) ，虚丢一棒，败阵而走。那妖精得胜而回，叫小的们搬石块垒叠了前门不题。"}]}
{"conversation": [{"input": "", "output": "却说那沙和尚正在坡前放马，只听得那里猪哼，忽抬头，见八戒侮着嘴哼将来。沙僧道：“怎的说?”呆子哼道：“了不得，了不得！疼，疼，疼！”说不了，行者也到跟前，笑道：“好呆子呵！昨日咒我是脑门痈，今日却也弄做个肿嘴瘟了。”八戒哼道：“难忍，难忍！疼得紧！利害，利害！”\n三人正然难处，只见一个老妈妈儿，左手提着一个青竹篮儿，自南山路上挑菜而来。沙僧道：“大哥，那妈妈来得近了，等我问他个信儿，看这个是甚妖精，是甚兵器，这般伤人。”行者道：“你且住，等老孙问他去来。”行者急睁睛看，只见头直上有祥云盖顶，左右有香雾笼身。行者认得，即叫：“兄弟们，还不来叩头！那妈妈是菩萨来也。”慌得猪八戒忍疼下拜，沙和尚牵马躬身，孙大圣合掌跪下，叫声“南无大慈大悲救苦救难灵感观世音菩萨。”那菩萨见他们认得元光，即踏祥云，起在半空，现了真像。原来是鱼篮之像。\n行者赶到空中，拜告道：“菩萨，恕弟子失迎之罪。我等努力救师，不知菩萨下降。今遇魔难难收，万望菩萨搭救搭救！”菩萨道：“这妖精十分利害。他那三股叉是生成的两只钳脚。扎人痛者，是尾上一个钩子，唤做‘倒马毒’，本身是个蝎子精。他前者在雷音寺听佛谈经，如来见了，不合用手推他一把，他就转过钩子，把如来左手中拇指上扎了一下。如来也疼难禁，即着金刚拿他。他却在这里。若要救得唐僧，除是别告一位方好，我也是近他不得。”行者再拜道：“望菩萨指示指示，别告那位去好，弟子即去请他也。”菩萨道：“你去东天门里光明宫告求昴日星官 (86) ，方能降伏。”言罢，遂化作一道金光，径回南海。\n孙大圣才按云头，对八戒、沙僧道：“兄弟放心，师父有救星了。”沙僧道：“是那里救星?”行者道：“才然菩萨指示，教我告请昴日星官。老孙去来。”八戒侮着嘴哼道：“哥啊！就问星官讨些止疼的药饵来！”行者笑道：“不须用药，只似昨日疼过夜就好了。”沙僧道：“不必烦叙，快早去罢。”"}]}
{"conversation": [{"input": "", "output": "好行者，急忙驾筋斗云，须臾到东天门外。忽见增长天王当面作礼道：“大圣何往?”行者道：“因保唐僧西方取经，路遇魔障缠身，要到光明宫见昴日星官走走。”忽又见陶、张、辛、邓四大元帅，也问何往。行者道：“要寻昴日星官去降妖救师。”四元帅道：“星官今早奉玉帝旨意，上观星台巡札去了 (87) 。”行者道：“可有这话?”辛天君道：“小将等与他同下斗牛宫，岂敢说假?”陶天君道：“今已许久，或将回矣。大圣还先去光明宫，如未回，再去观星台可也。”大圣遂喜，即别他们，至光明宫门首，果是无人，复抽身就走，只见那壁厢有一行兵士摆列，后面星官来了。那星官还穿的是拜驾朝衣，一身金缕。但见他：\n冠簪五岳金光彩，笏执山河玉色琼。\n袍挂七星云 叇，腰围八极宝环明。\n叮当珮响如敲韵，迅速风声似摆铃。\n翠羽扇开来昴宿，天香飘袭满门庭。\n前行的兵士，看见行者立于光明宫外，急转身报道：“主公，孙大圣在这里也。”那星官敛云雾整束朝衣，停执事分开左右，上前作礼道：“大圣何来?”行者道：“专来拜烦救师父一难。”星官道：“何难？在何地方?”行者道：“在西梁国毒敌山琵琶洞。”星官道：“那山洞有甚妖怪，却来呼唤小神?”行者道：“观音菩萨适才显化，说是一个蝎子精。特举先生方能治得，因此来请。”星官道：“本欲回奏玉帝，奈大圣至此，又感菩萨举荐，恐迟误事。小神不敢请献茶，且和你去降妖精，却再来回旨罢。”\n大圣闻言，即同出东天门，直至西梁国。望见毒敌山不远，行者指道：“此山便是。”星官按下云头，同行者至石屏前山坡之下。沙僧见了道：“二哥起来，大哥请得星官来了。”那呆子还侮着嘴道：“恕罪！恕罪！有病在身，不能行礼。”星官道：“你是修行之人，何病之有?”八戒道：“早间与那妖精交战，被他着我唇上扎了一下，至今还疼呀。”星官道：“你上来，我与你医治医治。”呆子才放了手，口里哼哼  道 (1) ：“千万治治！待好了谢你。”那星官用手把嘴唇上摸了一摸，吹一口气，就不疼了。呆子欢喜下拜道：“妙啊，妙啊！”行者笑道：“烦星官也把我头上摸摸。”星官道：“你未遭毒，摸他何为?”行者道：“昨日也曾遭过，只是过了夜才不疼，如今还有些麻痒，只恐发天阴 (88) ，也烦治治。”星官真个也把头上摸了一摸，吹口气，也就解了馀毒，不麻不痒了。八戒发狠道：“哥哥，去打那泼贱去！”星官道：“正是，正是。你两个叫他出来，等我好降他。”"}]}
{"conversation": [{"input": "", "output": "行者与八戒跳上山坡，又至石屏之后。呆子口里乱骂，手似捞钩。一顿钉钯，把那洞门外垒叠的石块爬开；闯至一层门，又一钉钯，将二门筑得粉碎。慌得那门里小妖飞报：“奶奶！那两个丑男人，又把二层门也打破了！”那怪正教解放唐僧，讨素茶饭与他吃哩，听见打破二门，即便跳出花亭子，轮叉来刺八戒。八戒使钉钯迎架。行者在旁又使铁棒来打。那怪赶至身边要下毒手，他两个识得方法，回头就走。那怪赶过石屏之后，行者叫声“昴宿何在?”只见那星官立于山坡上，变出本相，原来是一只双冠子大公鸡，昂起头来，约有六七尺高，对着妖精叫一声，那怪即时就现了本象，是个琵琶来大小的蝎子精。星官再叫一声，那怪浑身酥软，死在坡前。有诗为证。诗\n01　哼哼 (lài)——哼哼唧唧。曰：\n花冠绣颈若团缨，爪硬距长目 睛 (89) 。\n踊跃雄威全五德 (90) ，峥嵘壮势羡三鸣 (91) 。\n岂如凡鸟啼茅屋，本是天星显圣名。\n毒蝎枉修人道行，还原反本见真形。\n八戒上前，一只脚 住那怪的胸 道：“业畜！今番使不得倒马毒了！”那怪动也不动，被呆子一顿钉钯，捣作一团烂酱。那星官复聚金光，驾云而去。行者与八戒、沙僧朝天拱谢道：“有累，有累！改日赴宫拜酬。”\n三人谢毕，却才收拾行李、马匹，都进洞里。见那大小丫鬟，两边跪下，拜道：“爷爷，我们不是妖邪，都是西梁国女人，前者被这妖精摄来的。你师父在后边香房里坐着哭哩。”行者闻言，仔细观看，果然不见妖气，遂人后边叫道：“师父！”那唐僧见众齐来，十分欢喜道：“贤徒，累及你们了！那妇人何如也?”八戒道：“那厮原是个大母蝎子。幸得观音菩萨指示，大哥去天宫里请得那昴日星官下降，把那厮收伏。才被老猪筑做个泥了，方敢深入于此，得见师父之面。”唐僧谢之不尽。又寻些素米、素面，安排了饮食，吃了一顿。把那些摄将来的女子赶下山，指与回家之路。点上一把火，把几间房宇，烧毁罄尽。请唐僧上马，找寻大路西行。正是：\n割断尘缘离色相，推干金海悟禅心。\n毕竟不知几年上才得成真，且听下回分解。\n--------------------\n(1) 　广目天王——四大天王(注已见前)之一，西方广目天王。\n(2) 　四大元帅——道教护法四位天神。马元帅是灵官马灵耀天君，又称华光大帝；赵元帅是赵公明；温元帅是温琼；关元帅是关羽。"}]}
{"conversation": [{"input": "", "output": "(3) 　丘弘济、南斗六司——丘弘济即疑丘处机。南斗，星座名，位置与北斗相对，有六星。古人以为南斗主寿命与爵禄，所以是个重要的星座。道教又把南斗六星神化，并把六星职务具体化：第一天府宫，是司命星君；第二天相宫，是司禄星君；第三天梁宫，是延寿星君；第四天同宫，是益算星君；第五天枢宫，是度厄星君；第六天机宫，是上生星君。这样，南斗六星就成为“南斗六司”了。\n(4) 　北斗七元——北斗七星即大熊星座。古人对北斗星十分崇拜。《史记·天官书》说：“北斗七星所谓璇、玑、玉、衡，以齐七政。分阴阳，建四时，均五行、移节度，定诸纪，皆系于斗。”正因为古人对北斗的崇拜，道教进一步将北斗神化。北斗星君成为司命神。北斗七元即道教命名的七位星君：北斗第一阴明贪狼星君、北斗第二阴精厄门星君、北斗第三真人禄存星君、北斗第四玄明文曲星君、北斗第五丹元廉真星君、北斗第六北极武曲星君、北斗第七天冲破军星君。\n(5) 　口儿紧——嘴上说得急迫。悟空是让玉帝赶紧查神仙有没有偷下凡的，不然要“问他个钳束不严”。\n(6) 　卓是——着实是。\n(7) 　屏(píng)营——惶恐。“战栗屏营”是表示臣下慑于君主的威严而诚惶诚恐的样子。\n(8) 　罗睺、计都、炁、孛——罗睺、计都是古印度占星术名词。黄道与白道降交点叫“罗睺”；升交点叫“计都”。炁即气。孛，彗星。\n(9) 　区处——处理。\n(10) 　发髻髽——髽髻，梳在头顶两边的发髻，一般是儿童的发式。哪吒是个童子模样，所以梳髽髻。\n(11) 　荧惑火德真君——古人称火星为荧惑。荧惑火德真君就是火神，是道教神仙。\n(12) 　三炁——即三气。道教称玄、元、始为三气。"}]}
{"conversation": [{"input": "", "output": "(12) 　三炁——即三气。道教称玄、元、始为三气。\n(13) 　宁戚鞭牛——宁戚是春秋时魏国商人，他想到齐桓公那里去做官，但是没有自荐的门路。一次齐桓公夜出，他正在喂牛，就击牛角而歌，引起齐桓公注意，齐桓公就与他交谈，很赏识他，让他当了齐国的大夫。事见《淮南子·道应》、《史记》卷八十三《邹阳列传》、刘向《新序》等书。不过此事与“火”的关系不大，《淮南子·道应》说：“桓公郊迎客，夜开门，辟任车，爝火甚盛，从者甚众。”但是“爝火”与熊熊大火不能相比。这个典故用得就比较勉强了。真正与火和牛有关的典故应该是田单的火牛阵。田单也是齐国人，燕国伐齐，齐国的城池几乎都投降了。当时田单守即墨城，燕国却屡攻不下。后来田单收得即墨城千余条牛，又用壮士五千随牛后。然后用浇了油的草绑在牛尾，用火点着，牛被烫，拼命奔向燕军阵地，燕军大乱，败走。田单救了齐国。这就是历史上著名的田单火牛阵。事见《史记》卷八十二《田单列传》。\n(14) 　周郎赤壁——这是三国著名战役。吴、蜀联合在赤壁抗曹，周瑜用计火烧曹营，大获全胜，奠定了三分天下的局面。\n(15) 　多闻天王——四大天王之一，北方多闻天王。注已见前。\n(16) 　缠帐——纠缠不清。\n(17) 　筋 子—— ，据《中华大辞典》，意思是“额上骨”(见《广韵》)。这里是借用字。筋 子的意思是瘦得没有肉，青筋暴出。\n(18) 　韬——通捣。\n(19) 　仙人指路等——仙人指路、老子骑鹤、饿虎扑食、蛟龙戏水，以及蟒翻身等，都是对武功套路和动作的描述。\n(20) 　秀溜——秀气，小巧。\n(21) 　奘——壮，粗大。\n(22) 　促织儿——蟋蟀。\n(23) 　揲揲锤锤——拟声词，形容蟋蟀的叫声。\n(24) 　涤涤托托——拟声词，形容梆铃声。\n(25) 　刺闹——即刺挠，刺痒。\n(26) 　梦梦查查——迷迷糊糊，没睡醒的样子。\n(27) 　刮了点垛——刮即剐。这是古代的一种酷刑，把人剐了，堆起来烧掉，又称“点天灯”。\n(28) 　方寸地——方寸指心。但这里是指悟空的第一个师父须菩提祖师的所在地——灵台方寸山。\n(29) 　玉皇张大帝——《西游记》中称玉皇俗姓张，妹妹张仙姑与西汉书生杨天佑恋爱。生下小圣杨戬，他是杨戬的舅父。详见第六回注解。\n(30) 　优婆——梵文音译。意思是佛教徒。优婆塞是持戒男子，优婆夷是持戒女子。\n(31) 　大觉——这里指佛。\n(32) 　口敞——嘴快。"}]}
{"conversation": [{"input": "", "output": "(31) 　大觉——这里指佛。\n(32) 　口敞——嘴快。\n(33) 　卖放人——受了贿赂把人放走。与后面的“卖法”的意思差不多，都是一种违法行为。这里是写悟空在佛祖面前故意耍赖。\n(34) 　腯(tú)泼怪物——骂人话，腯，肥的意思。\n(35) 　过函关化胡——这是老子的故事。据《史记》卷六十三《老子韩非列传》记载：“老子者，楚苦县历乡曲仁里人也，姓李氏，名耳，字聃，周守藏室之史也。……老子修道德，其学以自隐无名为务。居周久之，见周之衰，乃遂去。至关，关令尹喜曰：‘子将隐矣，强为我著书。’于是老子乃著书上下篇，言道德之意五千余言而去，莫知其所终。”这个故事还见于《列仙传》、《抱朴子》等书。函关即函谷关，据《括地志》说，在陕州桃林县西南。《史记》并没有说老子出关到了什么地方，去做什么事情。但是到了西晋，道教为了抬高自己宗教的地位以对抗佛教的影响，出现了“老子化胡”的说法，有道经《老子化胡经》，专说老子出关以后到了外国，即西域天竺，去教化胡人，而这个“胡”，指的却是佛教。“老子化胡说”是佛道两教在历史上争斗不休的话题。很显然，《西游记》是肯定老子出关化胡的说法的。\n(36) 　黄婆——注已见前。在这一回里所说的黄婆，《西游证道书》(《西游记》的另一个版本)上有解释：“黄婆者谁？即三藏耳。行者为真汞，沙僧为真铅，则黄婆之胎，自怀之，自远之，而自解之，夫复何疑？”但是，在《西游记》中，黄婆指沙僧。\n(37) 　 (gǎn)堂——大船的两旁。\n(38) 　艎(hu áng)板——船板。艎，木制大船。\n(39) 　一苇——常作小船的代称。语出《诗经·卫风·河广》：“谁谓河广，一苇航之。”\n(40) 　艄子——船家，艄公。\n(41) 　草把——古时，乡村中小酒店的门口挑上草把做标记。\n(42) 　蹼?(pǔdì)蹼踏——形容拖拖拉拉的走路声。\n(43) 　洒笑——畅快地笑。\n(44) 　花红表礼——遇到吉庆的事情，要送给事主的礼物。这种礼物往往要包装得很精致。\n(45) 　 ——长杆武器末端的圆形金属套。\n(46) 　菂竖——菂，原意是莲子。菂也可通“的”。“的”是多义词，这里的意思是尖尖的山峰。明·王志坚《表异录·山川》说：“壑之凸凹者曰嚣，峰之尖射者曰的。”是说那个妖道的眉毛尖尖地竖起来。\n(47) 　温元帅——道教护法四元帅(注已见前)之一，温琼元帅。\n(48) 　僝僽(chánzhòu)——愁苦，烦恼。"}]}
{"conversation": [{"input": "", "output": "(48) 　僝僽(chánzhòu)——愁苦，烦恼。\n(49) 　嘴哏地——即嘴啃地。哏，原义是石上痕迹，在这部小说中常作贴近的意思。如第五十四回中写西梁女王“却又笑吟吟，哏着长老的香腮”，这“哏”字就是贴近的意思。\n(50) 　勒掯——要挟、敲竹杠。\n(51) 　抉——即撅，折断的意思。\n(52) 　占房——妇人生孩子进产房。\n(53) 　实落——结实。\n(54) 　关厢——城门外的大街及附近的地方。\n(55) 　旗亭候馆——古代在集市上设有观察、指挥集市的楼，因为上面立有旗帜，所以称为“旗亭”。候馆，原义是供瞭望观察用的小楼，后来称接待过往官员或外国使者的驿馆为候馆。\n(56) 　三绺梳头两截穿衣——指女性的打扮，盘髻、穿袄和裙，不像男子戴冠穿袍。所以这也代指女性。\n(57) 　领给——领给，领取支给。这里是指国家支付给外国使者的用品和钱财。\n(58) 　口里摆菜碟——这是一句歇后语，光说不做的意思。\n(59) 　肯酒——允婚酒。据《东京梦华录》卷五记载：两家谈论婚事，先起草帖子，两家同意了，再起细帖子。然后担“许口酒”到女家。许口酒“以络盛酒瓶，装以大花八朵，罗绢生色或银胜八枚，又以花红缴担上，谓之‘缴担红’与女家”。女家则以淡水两瓶，活鱼三五条，箸一双，都送在原酒瓶内，回送女家，称为“回鱼箸”。元·王晔《桃花女》杂剧第二折：“恰才周公家肯酒你也吃了，红定你也收了。”可见这是古代的婚俗。\n(60) 　合卺(jǐn)——旧时婚礼中的一种仪式。即新郎新娘喝交杯酒。卺，瓢。最早的时候，婚礼中将瓠剖两半，成两个瓢，新娘新娘各用卺(即瓢)喝酒，叫“合卺”。到后来则用杯子喝交杯酒了。据《东京梦华录》卷五说，喝完交杯酒后，还将酒杯和花冠子掷于床下，酒杯一仰一合是为大吉。\n(61) 　天仓——相术家将额头称为“天仓”，也可称“天庭”。天仓饱满是福相。\n(62) 　地阁——相术家将下颏称为“地阁”。\n(63) 　昭君——即王嫱。本是汉元帝宫女，赐匈奴呼韩邪单于为阏氏。事见《汉书·元帝纪》和《后汉书·南匈奴传》及《西京杂记》。但这一故事流传很广，后来被演绎成汉元帝与昭君的爱情悲剧，如元代马致远的杂剧《汉宫秋》即是。而历代文人的诗词作品中，也常用昭君出塞的故事来发抒自己的情怀。参见第六十回“王嫱”注解。"}]}
{"conversation": [{"input": "", "output": "(64) 　西施——春秋时越国美女。越王勾践知道吴王好色，选西施、郑旦等美女献给吴王，使吴王沉迷酒色而朝政荒废。后人常以西施比喻美女。事见汉代赵晔《吴越春秋》卷五《勾践阴谋外传》：“十二年，越王谓大夫种曰：‘孤闻吴王淫而好色，惑乱沉湎，不领政事，因此而谋可乎?’种曰：‘可。夫吴王淫而好色，宰嚭佞以曳心，往献美女，其必爱之。惟王选择美女二人而进之。’越王曰：‘善。’乃使相国中，得苎罗山采薪女，曰西施、郑旦。饰以罗縠，教以容步，习于士成，临于都巷，三年学成而献于吴。”\n(65) 　柳腰——古代文人比喻美女的腰肢像柳条一样纤细柔软。唐代孟棨《本事诗》：“白尚书姬人樊素善歌，妓人小蛮善舞。尝为诗曰：‘樱桃樊素口，杨柳小蛮腰。’年既高迈，而小蛮方丰艳，因为《杨柳》之词以托意曰：‘一树春风万万枝，嫩于金色软于丝。永丰坊里东南角，尽日无人属阿谁?’”白尚书即白居易。小蛮是他暮年的宠姬。白氏以柳枝形容美女的腰肢，对后人的影响很大。\n(66) 　莲步——古代文学作品中，用“莲步”形容美女曼妙的步态。事出《南史·齐本纪下·东昏侯》。是说东昏侯凿金为莲花，贴在地上，让宠妃潘氏在上面行走，称为“步步莲花”。\n(67) 　抹——扫视，很快地看了两眼，其中当然含有深意。\n(68) 　檀口——檀，浅红色。檀口，浅红色的嘴唇。\n(69) 　哏——贴近的意思。参见第五十三回注。\n(70) 　黄道——古代历法家以黄道日为吉日，黑道日为凶日。古代迷信星象，以为青龙、明堂、金匮、天德、玉堂、司命等六辰是吉神，六辰值日时，诸事皆宜，称为“黄道吉日”。\n(71) 　面南——在金銮殿上，皇帝面朝南而坐。这里的意思是皇帝登基。\n(72) 　阊阖——阊阖门原是传说中的天门，《楚辞·离骚》：“吾令帝阍开关兮，倚阊阖而望予。”又，汉代建章宫正门称为“阊阖门”，洛阳城门也有“阊阖门”。所以后来泛称宫殿门或京都城门为阊阖。\n(73) 　玉堂金马——玉堂，最早的意思是美好的殿堂，后来汉武帝造建章宫，在宫中建造了玉堂。事见《史记·孝武本纪》。据《史记索隐》引《汉武故事》：“玉堂在未央宫前。”又，宋代称翰林院为玉堂。金马，即金马门，是汉代宫门名，因为门旁有铜马，所以称为金马门。玉堂金马喻指朝廷。《文选》扬雄《解嘲》：“今吾子幸得遭明盛之世，处不讳之朝，与群贤同行，历金马上玉堂有日矣。”\n(74) 　安席——敬酒的意思。\n(75) 　一骨辣——一股脑儿，统统。"}]}
{"conversation": [{"input": "", "output": "(74) 　安席——敬酒的意思。\n(75) 　一骨辣——一股脑儿，统统。\n(76) 　鹦鹉杯鸬鹚杓——鹦鹉杯，是用鹦鹉螺的贝壳做成的酒杯。鸬鹚杓，刻成鸬鹚形的酒杓，都是酒器。唐·李白诗《襄阳歌》：“鸬鹚杓，鹦鹉杯，百年三万六千日，一日须倾三百杯。”\n(77) 　凿落——也称“凿络”，是镂刻金银为装饰的酒杯。\n(78) 　玉液琼浆——皆指美酒佳酿。\n(79) 　澄沙馅——滤去皮和杂质的细豆沙馅儿。\n(80) 　倒马毒桩——蝎子尾尖蜇人毒刺。\n(81) 　支更——巡更守夜。\n(82) 　柳翠、月阇(shé)黎——闍黎是梵语阿闍黎的简称，意思是高僧。这是一个故事，是说月明和尚超度妓女柳翠的故事。元代李寿卿有杂剧《月明三度临歧柳》或称《月明和尚度柳翠》。话本小说也有此故事。明代徐渭也有《玉禅师》杂剧这是一部度脱的故事，但其中还穿插了月明与柳翠两世姻缘的情节。\n(83) 　越王久埋尸——女怪自比美女西施来引诱唐僧；唐僧却说自己就像越王。这里用西施的历史故事。越王献美女西施、郑旦，以乱吴王国政。而当越灭吴以后，越王以为西施是亡国尤物，而将西施沉水处死。\n(84) 　猱(náo)狮——卷毛狗。\n(85) 　醋——同憷、憷头，畏缩的意思。\n(86) 　昴日星官——即昴宿，道教把这个星宿神化，星官的法身真形是鸡，所以又称“昴日鸡”。\n(87) 　巡扎——巡视查看。\n(88) 　发天阴——阴天容易旧伤复发。\n(89) 　 睛——怒目，瞪眼。\n(90) 　五德——指鸡有五德，这是古人的一种说法。鸡的五德是：文、武、勇、仁、信。《韩诗外传》卷二：“君独不见夫鸡乎？首戴冠者，文也；足傅距者，武也；敌在前敢斗，勇也；得食相告，仁也；守夜不失时，信也。鸡有此五德，君犹日瀹而食之者，何也？”唐·白居易《池鹤八绝句·鸡赠鹤》：“一声警露君能薄，五德司晨我用多。”\n(91) 　三鸣——天明时雄鸡啼三遍。"}]}
{"conversation": [{"input": "", "output": "般字卷之十二\n第五十六回　神狂诛草寇 道昧放心猿\n诗曰：\n灵台无物谓之清，寂寂全无一念生。\n猿马牢收休放荡，精神谨慎莫峥嵘。\n除六贼，悟三乘，万缘都罢自分明。\n色邪永灭超真界，坐享西方极乐城。\n话说唐三藏咬钉嚼铁，以死命留得一个不坏之身；感蒙行者等打死蝎子精，救出琵琶洞。一路无词，又早是朱明时节 (1) 。但见那：\n熏风时送野兰香，濯雨才晴新竹凉。\n艾叶满山无客采，蒲花盈涧自争芳。\n海榴娇艳游蜂喜，溪柳阴浓黄雀狂。\n长路那能包角黍 (2) ，龙舟应吊汨罗江 (3) 。\n他师徒们行赏端阳之景，虚度中天之节 (4) ，忽又见一座高山阻路。长老勒马回头叫道：“悟空，前面有山，恐又生妖怪，是必谨防。”行者等道：“师父放心。我等皈命投诚，怕甚妖怪！”长老闻言甚喜，加鞭催骏马，放辔趱蛟龙。须臾上了山崖，举头观看，真个是：\n顶巅松柏接云青，石壁荆榛挂野藤。万丈崔巍，千层悬削。万丈崔巍峰岭峻，千层悬削壑崖深。苍苔碧藓铺阴石，古桧高槐结大林。林深处，听幽禽，巧声 睆实堪吟。涧内水流如泻玉，路旁花落似堆金。山势恶，不堪行，十步全无半步平。狐狸麋鹿成双遇，白鹿玄猿作对迎。忽闻虎啸惊人胆，鹤鸣振耳透天庭。黄梅红杏堪供食，野草闲花不识名。\n四众进山缓行，良久过了山头。下西坡乃是一段平阳之地。猪八戒卖弄精神，教沙和尚挑着担子，他双手举钯，上前赶马。那马更不惧他，凭那呆子嗒笞笞的赶，只是缓行不紧。行者道：“兄弟，你赶他怎的？让他慢慢走罢了。”八戒道：“天色将晚，自上山行了这一日，肚里饿了，大家走动些，寻个人家化些斋吃。”行者闻言道：“既如此，等我教他快走。”把金箍棒晃一晃，喝了一声，那马溜了缰，如飞似箭，顺平路往前去了。你说马不怕八戒，只怕行者何也？行者五百年前曾受玉帝封在大罗天御马监养马，官名“弼马温”，故此传留至今，是马皆惧猴子。那长老挽不住缰口，只扳紧着鞍鞒，让他放了一路辔头，有二十里向开田地，方才缓步而行。\n正走处，忽听得一棒锣声，路两边闪出三十多人，一个个枪刀棍棒，挡住路口道：“和尚，那里走！”唬得个唐僧战兢兢坐不稳，跌下马来，蹲在路旁草科里，只叫：“大王饶命，大王饶命！”那为头的两个大汉道：“不打你，只是有盘缠留下。”方才省悟，知他是伙强人，却欠身抬头观看。但见他："}]}
{"conversation": [{"input": "", "output": "一个青脸獠牙欺太岁，一个暴睛圈眼赛丧门 (5) 。鬓边红发如飘火，颔下黄须似插针。他两个头戴虎皮花磕脑 (6) ，腰系貂裘彩战裙。一个手中执着狼牙棒，一个肩上横担扢挞藤。果然不亚巴山虎。真个犹如出水龙。\n三藏见他这般凶恶，只得走起来，合掌当胸道：“大王，贫僧是东土唐王差往西天取经者。自别了长安，年深日久，就有些盘缠也使尽了。出家人专以乞化为由，那得个财帛？万望大王方便方便，让贫僧过去罢！”那两个贼帅众向前道：“我们在这里起一片虎心，截住要路，专要些财帛，甚么方便方便？你果无财帛，快早脱下衣服，留下白马，放你过去。”三藏道：“阿弥陀佛！贫僧这件衣服，是东家化布，西家化针，零零碎碎化来的。你若剥去，可不害杀我也？只是这世里做得好汉，那世里变畜生哩！”那贼闻言大怒，掣大棍上前就打。这长老口内不言，心中暗想道：“可怜！你只说你的棍子，还不知我徒弟的棍子哩！”那贼那容分说，举着棒没头没脸的打来。长老一生不会说谎，遇着这急难处，没奈何，只得打个诳语道：“二位大王，且莫动手。我有个小徒弟，在后面就到。他身上有几两银子，把与你罢。”那贼道：“这和尚是也吃不得亏，且捆起来。”众喽啰一齐下手，把一条绳捆了，高高吊在树上。"}]}
{"conversation": [{"input": "", "output": "却说三个撞祸精，随后赶来。八戒呵呵大笑道：“师父去得好快，不知在那里等我们哩。”忽见长老在树上，他又说：“你看师父，等便罢了，却又有这般心肠，爬上树去，扯着藤儿打秋千耍子哩！”行者见了道：“呆子，莫乱谈。师父吊在那里不是？你两个慢来，等我去看看。”好大圣，急登高坡细看，认得是伙强人。心中暗喜道：“造化，造化！买卖上门了。”即转步摇身一变，变做个干干净净的小和尚，穿一领缁衣，年纪只有二八，肩上背着一个蓝布包袱。拽开步来到前边，叫道：“师父，这是怎么说话？这都是些甚么歹人?”三藏道：“徒弟呀，还不救我一救，还问甚的?”行者道：“是干甚勾当的?”三藏道：“这一伙拦路的，把我拦住要买路钱。因身边无物，遂把我吊在这里，只等你来计较计较。不然，把这匹马送与他罢。”行者闻言笑道：“师父不济，天下也有和尚，似你这样皮松的却少。唐太宗差你往西天见佛，谁教你把这龙马送人?”三藏道：“徒弟呀，似这等吊起来打着要，怎生是好?”行者道：“你怎么与他说来?”三藏道：“他打的我急了，没奈何，把你供出来也。”行者道：“师父，你好没搭撒。你供我怎的?”三藏道：“我说你身边有些盘缠，且教道莫打我，是一时救难的话儿。”行者道：“好，好，好！承你抬举，正是这样供。若肯一个月供得七八十遭，老孙越有买卖。”\n那伙贼见行者与他师父讲话，撒开势围将上来道：“小和尚，你师父说你腰里有盘缠，趁早拿出来，饶你们性命！若道半个‘不’字，就都送了你的残生！”行者放下包袱道：“列位长官，不要嚷。盘缠有些在此包袱，不多，只有马蹄金二十来锭，粉面银二三十锭，散碎的未曾见数。要时就连包儿拿去，切莫打我师父。古书云：‘德者，本也；财者，末也。’此是末事。我等出家人，自有化处，若遇着个斋僧的长者，衬钱也有，衣服也有，能用几何？只望放下我师父来，我就一并奉承。”那伙贼闻言，都甚欢喜道：“这老和尚悭吝，这小和尚倒还慷慨。”教：“放下来。”那长老得了性命，跳上马，顾不得行者，操着鞭，一直跑回旧路。"}]}
{"conversation": [{"input": "", "output": "行者忙叫道：“走错路了。”提着包袱，就要追去。那伙贼拦住道：“那里走？将盘缠留下，免得动刑！”行者笑道：“说开，盘缠须三分分之。”那贼头道：“这小和尚忒乖，就要瞒着他师父留起些儿。也罢，拿出来看，若多时，也分些与你背地里买果子吃。”行者道：“哥呀，不是这等说。我那里有甚盘缠？说你两个打劫别人的金银，是必分些与我。”那贼闻言大怒，骂道：“这和尚不知死活！你倒不肯与我，返问我要！不要走，看打！”轮起一条扢挞藤棍，照行者光头上打了七八下。行者只当不知，且满面陪笑道：“哥呀，若是这等打，就打到来年打罢春，也是不当真的。”那贼大惊道：“这和尚好硬头！”行者笑道：“不敢，不敢，承过奖了。也将就看得过。”那贼那容分说，两三个一齐乱打。行者道：“列位息怒，等我拿出来。”\n好大圣，耳中摸一摸，拔出一个绣花针儿道：“列位，我出家人，果然不曾带得盘缠，只这个针儿送你罢。”那贼道：“晦气呀！把一个富贵和尚放了，却拿住这个穷秃驴。你好道会做裁缝？我要针做甚的?”行者听说不要，就拈在手中，幌了一幌，变作碗来粗细的一条棍子。那贼害怕道：“这和尚生得小，倒会弄术法儿。”行者将棍子插在地下道：“列位拿得动，就送你罢。”两个贼上前抢夺，可怜就如蜻蜓撼石柱，莫想弄动半分毫。这条棍本是如意金箍棒，天秤称的，一万三千五百斤重，那伙贼怎么知得？大圣走上前，轻轻的拿起，丢一个蟒翻身拗步势，指着强人道：“你都造化低，遇着我老孙了！”那贼上前来，又打了五六十下。行者笑道：“你也打得手困了，且让老孙打一棒儿，却休当真。”你看他展开棍子，幌一幌，有井栏粗细，七八丈长短，荡的一棍，把一个打倒在地，嘴唇 土 (7) ，再不做声。那一个开言骂道：“这秃厮老大无礼！盘缠没有，转伤我一个人。”行者笑道：“且消停，且消停！待我一个个打来，一发教你断了根罢！”荡的又一棍，把第二个又打死了，唬得那众喽啰撇枪弃棍，四路逃生而走。"}]}
{"conversation": [{"input": "", "output": "却说唐僧骑着马，往东正跑，八戒、沙僧拦住道：“师父往那里去？错走路了。”长老兜马道：“徒弟呵，趁早去与你师兄说，教他棍下留情，莫要打杀那些强盗。”八戒道：“师父住下，等我去来。”呆子一路跑到前边，厉声高叫道：“哥哥，师父教你莫打人哩。”行者道：“兄弟，那曾打人?”八戒道：“那强盗往那里去了?”行者道：“别个都散了，只是两个头儿在这里睡觉哩。”八戒笑道：“你两个遭瘟的，好道是熬了夜，这般辛苦，不往别处睡，却睡在此处。”呆子行到身边，看看道：“倒与我是一起的，干净张着口睡，淌出些粘涎来了。”行者道：“是老孙一棍子打出豆腐来了。”八戒道：“人头上又有豆腐?”行者道：“打出脑子来了！”\n八戒听说打出脑子来，慌忙跑转去，对唐僧道：“散了火也 (8) ！”三藏道：“善哉，善哉！往那条路上去了?”八戒道：“打也打得直了脚，又会往那里上走哩！”三藏道：“你怎么说散火?”八戒道：“打杀了，不是散火是甚的?”三藏问：“打的怎么模样?”八戒道：“头上打了两个大窟窿。”三藏教：“解开包，取几文衬钱，快去那里讨两个膏药与他两个贴贴。”八戒笑道：“师父好没正经。膏药只好贴得活人的疮肿，那里好贴得死人的窟窿?”三藏道：“真打死了?”就恼起来，口里不住的絮絮叨叨，猢狲长，猴子短，兜转马与沙僧、八戒至死人前，见那血淋淋的，倒卧山坡之下。\n这长老甚不忍见，即着八戒：“快使钉钯，筑个坑子埋了，我与他念卷《倒头经》。”八戒道：“师父左使了人也 (9) 。行者打杀人，还该教他去烧埋，怎么教老猪做土工?”行者被师父骂恼了，喝着八戒道：“泼懒夯货！趁早儿去埋，迟了些儿，就是一棍！”呆子慌了，往山坡下筑了有三尺深，下面都是石脚石根，掆住钯齿 (10) ；呆子丢了钯，便把嘴拱，拱到软处，一嘴有二尺五，两嘴有五尺深，把两个贼尸埋了，盘作一个坟堆。三藏叫：“悟空，取香烛来，待我祷祝，好念经。”行者努着嘴道：“好不知趣！这半山之中，前不巴村，后不着店，那讨香烛？就有钱也无处去买。”三藏恨恨的道：“猴头过去！等我撮土焚香祷告。”这是三藏离鞍悲野冢，圣僧善念祝荒坟。祝云："}]}
{"conversation": [{"input": "", "output": "拜惟好汉，听祷原因：念我弟子，东土唐人。奉太宗皇帝旨意，上西方求取经文。适来此地，逢尔多人，不知是何府、何州、何县，都在此山内结党成群。我以好话，哀告殷勤。尔等不听，返善生嗔。却遭行者，棍下伤身。切念尸骸暴露，吾随掩土盘坟。折青竹为光烛，无光彩，有心勤；取顽石作施食，无滋味，有诚真。你到森罗殿下兴词，倒树寻根，他姓孙，我姓陈，各居异姓。冤有头，债有主，切莫告我取经僧人。\n八戒笑道：“师父推了干净。他打时却也没有我们两个。”三藏真个又撮土祷告道：“好汉告状，只告行者，也不干八戒、沙僧之事。”大圣闻言，忍不住笑道：“师父，你老人家忒没情义。为你取经，我费了多少殷勤劳苦，如今打死这两个毛贼，你倒教他去告老孙。虽是我动手打，却也只是为你。你不往西天取经，我不与你做徒弟，怎么会来这里，会打杀人？索性等我祝他一祝。”揝着铁棒，望那坟上捣了三下，道：“遭瘟的强盗，你听着！我被你前七八棍，后七八棍，打得我不疼不痒的，触恼了性子，一差二误，将你打死了，尽你到那里去告，我老孙实是不怕。玉帝认得我，天王随得我；二十八宿惧我，九曜星官怕我；府县城隍跪我，东岳天齐怖我；十代阎君曾与我为仆从，五路猖神曾与我当后生。不论三界五司，十方诸宰，都与我情深面熟，随你那里去告！”三藏见说出这般恶话，却又心惊道：“徒弟呀，我这祷祝是教你体好生之德，为良善之人，你怎么就认真起来?”行者道：“师父，这不是好耍子的勾当。……且和你赶早寻宿去。”那长老只得怀嗔上马。\n孙大圣有不睦之心，八戒、沙僧亦有嫉妒之意，师徒都面是背非。依大路向西正走，忽见路北下有一座庄院。三藏用鞭指定道：“我们到那里借宿去。”八戒道：“正是。”遂行至庄舍边下马。看时，却也好个住场。但见：\n野花盈径，杂树遮扉。远岸流山水，平畦种麦葵。蒹葭露润轻鸥宿，杨柳风微倦鸟栖。青柏间松争翠碧，红蓬映蓼斗芳菲。村犬吠，晚鸡啼，牛羊食饱牧童归。爨烟结雾黄粱熟，正是山家入暮时。"}]}
{"conversation": [{"input": "", "output": "长老向前，忽见那村舍门里走出一个老者，即与相见，道了问讯。那老者问道：“僧家从那里来?”三藏道：“贫僧乃东土大唐钦差往西天求经者，适路过宝方，天色将晚，特来檀府告宿一宵。”老者笑道：“你贵处到我这里，程途迢递，怎么涉水登山，独自到此?”三藏道：“贫僧还有三个徒弟同来。”老者问：“高徒何在?”三藏用手指道：“那大路旁立的便是。”老者猛抬头，看见他们面貌丑陋，急回身往里就走，被三藏扯住道：“老施主，千万慈悲，告借一宿！”老者战兢兢钳口难言，摇着头，摆着手道：“不，不，不像人模样！是，是，是几个妖精！”三藏陪笑道：“施主切休恐惧。我徒弟生得是这等相貌，不是妖精。”老者道：“爷爷呀，一个夜叉，一个马面，一个雷公！”行者闻言，厉声高叫道：“雷公是我孙子，夜叉是我重孙，马面是我玄孙哩！”那老者听见，魄散魂飞，面容失色，只要进去。三藏搀住他，同到草堂，陪笑道：“老施主，不要怕他，他都是这等粗鲁，不会说话。”\n正劝解处，只见后面走出一个婆婆，携着五六岁的一个小孩儿，道：“爷爷，为何这般惊恐?”老者才叫：“妈妈，看茶来。”那婆婆真个丢了孩儿，入里面捧出二锺茶来。茶罢，三藏却转下来，对婆婆作礼道：“贫僧是东土大唐差往西天取经的。才到贵处，拜求尊府借宿，因是我三个徒弟貌丑，老家长见了虚惊也。”婆婆道：“见貌丑的就这等虚惊，若见了老虎豺狼，却怎么好?”老者道：“妈妈呀，人面丑陋还可，只是言语一发吓人。我说他像夜叉、马面、雷公，他吆喝道，雷公是他孙子，夜叉是他重孙，马面是他玄孙。我听此言，故然悚惧。”唐僧道：“不是，不是。像雷公的，是我大徒孙悟空。像马面的，是我二徒猪悟能。像夜叉的，是我三徒沙悟净。他们虽是丑陋，却也秉教沙门，皈依善果，不是甚么恶魔毒怪，怕他怎么！”\n公婆两个，闻说他名号，皈正沙门之言，却才定性回惊，教：“请来，请来。”长老出门叫来，又吩咐道：“适才这老者甚恶你等，今进去相见，切勿抗礼，各要尊重些。”八戒道：“我俊秀，我斯文，不比师兄撒泼。”行者笑道：“不是嘴长、耳大、脸丑，便也是一个好男子。”沙僧道：“莫争讲，这里不是那抓乖弄俏之处。且进去，且进去！”遂此把行囊、马匹，都到草堂上，齐同唱了个喏，坐定。"}]}
{"conversation": [{"input": "", "output": "那妈妈儿贤慧，即便携转小儿，吩咐煮饭，安排一顿素斋，他师徒吃了。渐渐晚了，又拿起灯来，都在草堂上闲叙。长老才问：“施主高姓?”老者道：“姓杨。”又问年纪。老者道：“七十四岁。”又问：“几位令郎?”老者道：“止得一个。适才妈妈携的是小孙。”长老：“请令郎相见拜揖。”老者道：“那厮不中拜。老拙命苦，养不着他，如今不在家了。”三藏道：“何方生理?”老者点头而叹：“可怜，可怜！若肯何方生理，是吾之幸也！那厮专生恶念，不务本等，专好打家截道，杀人放火！相交的都是些狐群狗党。自五日之前出去，至今未回。”三藏闻说，不敢言喘，心中暗想道：“或者悟空打杀的就是也。”长老神思不安，欠身道：“善哉，善哉！如此贤父母，何生恶逆儿！”行者近前道：“老官儿，似这等不良不肖，奸盗邪淫之子，连累父母，要他何用？等我替你寻他来打杀了罢。”老者道：“我待也要送了他，奈何再无以次人丁 (11) ，纵是不才，一定还留他与老汉掩土。”沙僧与八戒笑道：“师兄，莫管闲事，你我不是官府。他家不肖，与我何干？且告施主，见赐一束草儿，在那厢打铺睡觉，天明走路。”老者即起身，着沙僧到后园里拿两个稻草，教他们在园中草团瓢内安歇 (12) 。行者牵了马，八戒挑了行李，同长老俱到团瓢内安歇不题。\n却说那伙贼内果有老杨的儿子。自天早在山前被行者打死两个贼首，他们都四散逃生。约摸到四更时候，又结坐一伙，在门前打门。老者听得门响，即披衣道：“妈妈，那厮们来也。”妈妈道：“既来，你去开门，放他来家。”老者方才开门，只见那一伙贼都嚷道：“饿了，饿了！”这老杨的儿子忙人里面，叫起他妻来，打米煮饭。却厨下无柴，往后园里拿柴，到厨房里问妻道：“后园里白马是那里的?”其妻道：“是东土取经的和尚，昨晚至此借宿，公公婆婆管待他一顿晚斋，教他在草团瓢内睡哩。”\n那厮闻言，走出草堂，拍手打掌笑道：“兄弟们，造化，造化！冤家在我家里也！”众贼道：“那个冤家?”那厮道：“却是打死我们头儿的和尚，来我家借宿，现睡在草团瓢里。”众贼道：“却好，却好！拿住这些秃驴，一个个剁成肉酱，一则得那行囊、白马，二来与我们头儿报仇！”那厮道：“且莫忙，你们且去磨刀。等我煮饭熟了，大家吃饱些，一齐下手。”真个那些贼磨刀的磨刀，磨枪的磨枪。"}]}
{"conversation": [{"input": "", "output": "那老儿听得此言，悄悄的走到后园，叫起唐僧四位道：“那厮领众来了，知得汝等在此，意欲图害。我老拙念你远来，不忍伤害，快早收拾行李，我送你往后门出去罢！”三藏听说，战兢兢的叩头谢了老者，即唤八戒牵马，沙僧挑担，行者拿了九环锡杖。老者开后门放他去了，依旧悄悄的来前睡下。\n却说那厮们磨快了刀枪，吃饱了饭食，时已五更天气，一齐来到园中看处，却不见了。即忙点灯着火，寻够多时，四无踪迹，但见后门开着。都道：“从后门走了，走了！”发一声喊，“赶将上拿来。”一个个如飞似箭，直赶到东方日出，却才望见唐僧。那长老忽听得喊声，回头观看，后面有二三十人，枪刀簇簇而来。便叫：“徒弟呵，贼兵追至，怎生奈何！”行者道：“放心，放心！老孙了他去来！”三藏勒马道：“悟空，切莫伤人，只吓退他便罢。”行者那肯听信，急掣棒回首相迎道：“列位那里去?”众贼骂道：“秃厮无礼，还我大王的命来！”那厮们圈子阵把行者围在中间，举枪刀乱砍乱搠。这大圣把金箍棒晃一晃，碗来粗细，把那伙贼打得星落云散。汤着的就死，挽着的就亡；搕着的骨折，擦着的皮伤；乖些的跑脱几个，痴些的都见阎王！\n三藏在马上，见打倒许多人，慌的放马奔西。猪八戒与沙和尚，紧随鞭镫而去。行者问那不死带伤的贼人道：“那个是那杨老儿的儿子?”那贼哼哼的告道：“爷爷，那穿黄的是！”行者上前，夺过刀来，把个穿黄的割下头来，血淋淋提在手中，收了铁棒，拽开云步，赶到唐僧马前，提着头道：“师父，这是杨老儿的逆子，被老孙取将首级来也。”三藏见了，大惊失色，慌得跌下马来，骂道：“这泼猢狲唬杀我也！快拿过，快拿过！”八戒上前，将人头一脚踢下路旁，使钉钯筑些土盖了。"}]}
{"conversation": [{"input": "", "output": "沙僧放下担子，搀着唐僧道：“师父请起。”那长老在地下正了性。口中念起《紧箍儿咒》来，把个行者勒得耳红面赤，眼胀头昏，在地下打滚，只教：“莫念！莫念！”那长老念够有十馀遍，还不住口。行者翻筋斗，竖蜻蜓，疼痛难禁，只叫：“师父饶我罪罢！有话便说。莫念！莫念！”三藏却才住口道：“没话说，我不要你跟了，你回去罢！”行者忍疼磕头道：“师父，怎的就赶我去耶?”三藏道：“你这泼猴凶恶太甚。不是个取经之人。昨日在山坡下，打死那两个贼头，我已怪你不仁。及晚了到老者之家，蒙他赐斋借宿，又蒙他开后门放我等逃了性命；虽然他的儿子不肖，与我无干，也不该就枭他首。况又杀死多人，坏了多少生命，伤了天地多少和气。屡次劝你，更无一毫善念，要你何为！快走，快走！免得又念真言。”行者害怕，只教：“莫念，莫念！我去也！”说声去，一路筋斗云，无影无踪，遂不见了。咦！这正是：\n心有凶狂丹不熟，神无定位道难成。\n毕竟不知那大圣投向何方，且听下回分解。\n第五十七回　真行者落伽山诉苦 假猴王水帘洞誊文\n却说孙大圣恼恼闷闷起在空中，欲待回花果山水帘洞，恐本洞小妖见笑，笑我出乎尔反乎尔，不是个大丈夫之器；欲待要投奔天宫，又恐天宫内不容久住；欲待要投海岛，却又羞见那三岛诸仙；欲待要奔龙宫，又不伏气求告龙王。真个是无依无倚，苦自忖量道：“罢，罢，罢！我还去见我师父，还是正果。”\n遂按下云头，径至三藏马前侍立道：“师父，恕弟子这遭，向后再不敢行凶，一一受师父教诲。千万还得我保你西天去也。”唐僧见了，更不答应，兜住马即念《紧箍儿咒》。颠来倒去，又念有二十馀遍，把大圣咒倒在地，箍儿陷在肉里有一寸来深浅，方才住口道：“你不回去，又来缠我怎的?”行者只教：“莫念，莫念！我是有处过日子的，只怕你无我去不得西天。”三藏发怒道：“你这猢狲杀生害命，连累了我多少，如今实不要你了。我去得去不得，不干你事！快走，快走！迟了些儿，我又念真言。这番决不住口，把你脑浆都勒出来哩！”大圣疼痛难忍，见师父更不回心，没奈何，只得又驾筋斗云，起在空中。忽然省悟道：“这和尚负了我心，我且向普陀崖告诉观音菩萨去来。”"}]}
{"conversation": [{"input": "", "output": "好大圣，拨回筋斗，那消一个时辰，早至南洋大海。住下祥光，直至落伽山上，撞入紫竹林中，忽见木叉行者迎面作礼道：“大圣何往?”行者道：“要见菩萨。”木叉即引行者至潮音洞口，又见善财童子作礼道：“大圣何来?”行者道：“有事要告菩萨。”善财听见一个“告”字，笑道：“好刁嘴猴儿！还像当时我拿住唐僧被你欺哩。我菩萨是个大慈大悲，大愿大乘，救苦救难，无边无量的圣善菩萨，有甚不是处，你要告他?”行者满怀闷气，一闻此言心中怒发，咄的一声，把善财童子喝了个倒退，道：“这个背义忘恩的小畜生，着实愚鲁！你那时节作怪成精，我请菩萨收了你，皈正迦持，如今得这等极乐长生，自在逍遥，与天同寿，还不拜谢老孙，转倒这般侮慢！我是有事来告求菩萨，却怎么说我刁嘴要告菩萨?”善财陪笑道：“还是个急猴子，我与你作笑耍子，你怎么就变脸了?”\n正讲处，只见白鹦哥飞来飞去，知是菩萨呼唤，木叉与善财，遂向前引导至宝莲台下。行者望见菩萨，倒身下拜，止不住泪如泉涌，放声大哭。菩萨教木叉与善财扶起道：“悟空，有甚伤感之事，明明说来。莫哭，莫哭，我与你救苦消灾也。”行者垂泪再拜道：“当年弟子为人，曾受那个气来？自蒙菩萨解脱天灾，秉教沙门，保护唐僧往西天拜佛求经，我弟子舍身拚命，救解他的魔障，就如老虎口里夺脆骨，蛟龙背上揭生鳞。只指望归真正果，洗业除邪，怎知那长老背义忘恩，直迷了一片善缘，更不察皂白之苦！”菩萨道：“且说那皂白原因来我听。”行者即将那打杀草寇前后始终，细陈了一遍。却说唐僧因他打死多人，心生怨恨，不分皂白，遂念《紧箍儿咒》，赶他几次。上天无路，入地无门，特来告诉菩萨。菩萨道：“唐三藏奉旨投西，一心要秉善为僧，决不轻伤性命。似你有无量神通，何苦打死许多草寇！草寇虽是不良，到底是个人身，不该打死。比那妖禽怪兽、鬼魅精魔不同。那个打死，是你的功绩；这人身打死，还是你的不仁。但祛退散，自然救了你师父。据我公论，还是你的不善。”"}]}
{"conversation": [{"input": "", "output": "行者噙泪叩头道：“纵是弟子不善，也当将功折罪，不该这般逐我。万望菩萨舍大慈悲，将《松箍儿咒》念念，褪下金箍，交还与你，放我仍往水帘洞逃生去罢！”菩萨笑道：“《紧箍儿咒》，本是如来传我的。当年差我上东土寻取经人，赐我三件宝贝，乃是锦襕袈裟、九环锡杖、金、紧、禁三个箍儿。秘授与咒语三篇，却无甚么《松箍儿咒》。”行者道：“既如此，我告辞菩萨去也。”菩萨道：“你辞我往那里去?”行者道：“我上西天拜告如来，求念《松箍儿咒》去也。”菩萨道：“你且住，我与你看看祥晦如何。”行者道：“不消看，只这样不祥也够了。”菩萨道：“我不看你，看唐僧的祥晦。”\n好菩萨，端坐莲台，运心三界，慧眼遥观，遍周宇宙，霎时间开口道：“悟空，你那师父，顷刻之际就有伤身之难，不久便来寻你。你只在此处，待我与唐僧说，教他还同你去取经，了成正果。”孙大圣只得皈依，不敢造次，侍立于宝莲台下不题。\n却说唐长老自赶回行者，教八戒引马，沙僧挑担，连马四口，奔西走不上五十里远近，三藏勒马道：“徒弟，自五更时出了村舍，又被那弼马温着了气恼，这半日饥又饥，渴又渴，那个去化些斋来我吃?”八戒道：“师父且请下马，等我看可有邻近的庄村，化斋去也。”三藏闻言滚下马来。呆子纵起云头，半空中仔细观看，一望尽是山岭，莫想有个人家。八戒按下云来，对三藏道：“却是没处化斋，一望之间，全无庄舍。”三藏道：“既无化斋之处，且得些水来解渴也可。”八戒道：“等我去南山涧下取些水来。”沙僧即取钵盂，递与八戒。八戒托着钵盂，驾起云雾而去。那长老坐在路旁，等够多时，不见回来，可怜口干舌苦难熬。有诗为证。诗曰：\n保神养气谓之精，情性原来一禀形。\n心乱神昏诸病作，形衰精败道元倾。\n三花不就空劳碌 (13) ，四大萧条枉费争 (14) 。\n土木无功金水绝，法身疏懒几时成！\n沙僧在旁见三藏饥渴难忍，八戒又取水不来，只得稳了行囊，拴牢了白马道：“师父，你自在着，等我去催水来。”长老含泪无言，但点头相答。沙僧急驾云光，也向南山而去。"}]}
{"conversation": [{"input": "", "output": "那师父独炼自熬，渴之太甚。正在怆惶之际，忽听得一声响亮，唬得长老欠身看处，原来是孙行者跪在路旁，双手捧着一个磁杯道：“师父，没有老孙，你连水也不能够哩。这一杯好凉水，你且吃口水解渴，待我再去化斋。”长老道：“我不吃你的水，立地渴死，我当任命。不要你了！你去罢！”行者道：“无我你去不得西天也。”三藏道：“去得去不得。不干你事！泼猢狲！只管来缠我做甚?”那行者变了脸，发怒生嗔，喝骂长老道：“你这个狠心的泼秃，十分贱我！”轮铁棒，丢了磁杯，望长老脊背上砑了一下。那长老昏晕在地，不能言语，被他把两个青毡包袱提在手中，驾筋斗云不知去向。\n却说八戒托着钵盂，只奔山南坡下，忽见山凹之间，有一座草舍人家。原来在先看时，被山高遮住，未曾见得，今来到边前，方知是个人家。呆子暗想道：“我若是这等丑嘴脸，决然怕我，枉劳神思，断然化不得斋饭。……须是变好，须是变好！”\n好呆子，捻着诀念个咒，把身摇了七八摇，变作一个食痨病黄胖和尚，口里哼哼  的，挨近门前叫道：“施主，厨中有剩饭，路上有饥人。贫僧是东土来，往西天取经的。我师父在路饥渴了，家中有锅巴冷饭，千万化些儿救口。”原来那家子男人不在，都去插秧种谷去了；只有两个女人在家，正才煮了午饭，盛起两盆，却收拾送下田，锅里还有些饭与锅巴，未曾盛了。那女人见他这等病容，却又说东土往西天去的话，只恐他是病昏了胡说，又怕跌倒，死在门首。只得哄哄翕翕，将些剩饭锅巴，满满的与了一钵。呆子拿转来，现了本像，径回旧路。\n正走间，听得有人叫“八戒”。八戒抬头看时，却是沙僧站在山崖上喊道：“这里来，这里来！”及下崖，迎至面前道：“这涧里好清水不舀，你往那里去的?”八戒笑道：“我到这里，见山凹子有个人家，我去化了这一钵干饭来了。”沙僧道：“饭也用着，只是师父渴得紧了，怎得水去?”八戒道：“要水也容易；你将衣襟来兜着这饭，等我使钵盂去舀水。”\n二人欢欢喜喜，回至路上，只见三藏面磕地，倒在尘埃；白马撒缰，在路旁长嘶跑跳，行李担不见踪影。慌得八戒跌脚捶胸，大呼小叫道：“不消讲，不消讲！这还是孙行者赶走的馀党，来此打杀师父，抢了行李去了！”沙僧道：“且去把马拴住！”只叫：“怎么好，怎么好！这诚所谓半途而废，中道而止也！”叫一声：“师父！”满眼抛珠，伤心痛哭。八戒道：“兄弟，且休哭。如今事已到此，取经之事，且莫说了。你看着师父的尸灵，等我把马骑到那个府州县乡村店集卖几两银子，买口棺木，把师父埋了，我两个各寻道路散伙。”"}]}
{"conversation": [{"input": "", "output": "沙僧实不忍舍，将唐僧扳转身体，以脸温脸哭一声：“苦命的师父！”只见那长老口鼻中吐出热气，胸前温暖。连叫：“八戒，你来！师父未伤命哩！”那呆子才近前扶起。长老苏醒，呻吟一会，骂道：“好泼猢狲，打杀我也！”沙僧、八戒问道：“是那个猢狲?”长老不言，只是叹息。却讨水吃了几口才说：“徒弟，你们刚去，那悟空更来缠我。是我坚执不收，他遂将我打了一棒，青毡包袱都抢去了。”八戒听说，咬响口中牙，发起心头火道：“叵耐这泼猴子，怎敢这般无礼！”教沙僧道：“你伏侍师父，等我到他家讨包袱去！”沙僧道：“你且休发怒。我们扶师父到那山凹人家化些热茶汤，将先化的饭热热，调理师父，再去寻他。”\n八戒依言，把师父扶上马，拿着钵盂，兜着冷饭，直至那家门首。只见那家止有个老婆子在家，忽见他们，慌忙躲过。沙僧合掌道：“老母亲，我等是东土唐朝差往西天去者。师父有些不快，特拜府上，化口热茶汤与他吃饭。”那妈妈道：“适才有个食痨病和尚，说是东土差来的，已化斋去了，又有个甚么东土的。我没人在家，请别转转。”长老闻言，扶着八戒，下马躬身道：“老婆婆，我弟子有三个徒弟，合意同心，保护我上天竺国大雷音拜佛求经。只因我大徒弟唤孙悟空，一生凶恶不遵善道，是我逐回。不期他暗暗走来，着我背上打了一棒，将我行囊衣钵抢去。如今要着一个徒弟寻他取讨，因在那空路上不是坐处，特来老婆婆府上权安息一时。待讨将行李来就行，决不敢久住。”那妈妈道：“刚才一个食痨病黄胖和尚，他化斋去了，也说是东土往西天去的，怎么又有一起?”八戒忍不住笑道：“就是我。因我生得嘴长耳大，恐你家害怕，不肯与斋，故变作那等模样。你不信，我兄弟衣兜里不是你家锅巴饭?”"}]}
{"conversation": [{"input": "", "output": "那妈妈认得果是他与的饭，遂不拒他，留他们坐了，却烧了一罐热茶，递与沙僧泡饭。沙僧即将冷饭泡了，递与师父。师父吃了几口，定性多时道：“那个去讨行李?”八戒道：“我前年因师父赶他回去，我曾寻他一次，认得他花果山水帘洞。等我去，等我去！”长老道：“你去不得。那猢狲原与你不和，你又说话粗鲁，或一言两句之间，有些差池，他就要打你。着悟净去罢。”沙僧应承道：“我去，我去。”长老又吩咐沙僧道：“你到那里，须看个头势。他若肯与你包袱，你就假谢谢拿来；若不肯，切莫与他争竞，径至南海菩萨处，将此情告诉，请菩萨去问他要。”沙僧一一听从。向八戒道：“我今寻他去，你千万莫僝僽 (15) ，好生供养师父。这人家亦不可撒泼，恐他不肯供饭。我去就回。”八戒点头道：“我理会得。但你去，讨得讨不得，次早回来，不要弄做‘尖担担柴两头脱’也。”沙僧遂捻了诀，驾起云光，直奔东胜神洲而去。真个是：\n身在神飞不守舍，有炉无火怎烧丹。\n黄婆别主求金老 (16) ，木母延师奈病颜 (17) 。\n此去不知何日返，这回难量几时还。\n五行生克情无顺，只待心猿复进关。\n那沙僧在半空里，行经三昼夜，方到了东洋大海。忽闻波浪之声，低头观看，真个是：黑雾涨天阴气盛，沧溟衔日晓光寒。他也无心观玩，望仙山渡过瀛洲，向东方直抵花果山界。乘海风，踏水势，又多时，却望见高峰排戟，峻壁悬屏。即至峰头，按云找路下山，寻水帘洞。步近前，只听得一派喧声，见那山中无数猴精滔滔乱嚷。沙僧又近前仔细再看，原来是孙行者高坐石台之上，双手扯着一张纸，朗朗的念道：\n东土大唐王皇帝李，驾前敕命御弟圣僧陈玄奘法师，上西方天竺国娑婆灵山大雷音寺，专拜如来佛祖求经。朕因促病侵身，魂游地府，幸有阳数臻长，感冥君放送回生，广陈善会，修建度亡道场。盛蒙救苦救难观世音菩萨金身出现，指示西方有佛有经，可度幽亡超脱，特着法师玄奘，远历千山，询求经偈。倘过西邦诸国，不灭善缘，照牒施行。\n大唐贞观一十三年秋吉日御前文牒。\n自别大国以来，经度诸邦，中途收得大徒弟孙悟空行者，二徒弟猪悟能八戒，三徒弟沙悟净和尚。"}]}
{"conversation": [{"input": "", "output": "自别大国以来，经度诸邦，中途收得大徒弟孙悟空行者，二徒弟猪悟能八戒，三徒弟沙悟净和尚。\n念了从头又念。沙僧听得是通关文牒，止不住近前厉声高叫：“师兄，师父的关文你念他怎的?”那行者闻言急抬头，不认得是沙僧，叫：“拿来，拿来！”众猴一齐围绕，把沙僧拖拖扯扯，拿近前来，喝道：“你是何人，擅敢近吾仙洞?”沙僧见他变了脸，不肯相认，只得朝上行礼道：“上告师兄。前者实是师父性暴，错怪了师兄，把师兄咒了几遍，逐赶回家。一则弟等未曾劝解，二来又为师父饥渴去寻水化斋。不意师兄好意复来，又怪师父执法不留，遂把师父打倒，昏晕在地，将行李抢去。后救转师父，特来拜兄。若不恨师父，还念昔日解脱之恩，同小弟将行李回见师父，共上西天，了此正果。倘怨恨之深，不肯同去，千万把包袱赐弟。兄在深山，乐桑榆晚景，亦诚两全其美也。”\n行者闻言，呵呵冷笑道：“贤弟，此论甚不合我意。我打唐僧，抢行李，不因我不上西方，亦不因我爱居此地。我今熟读了牒文，我自己上西方拜佛求经，送上东土，我独成功，教那南赡部洲人立我为祖，万代传名也。”沙僧笑道：“师兄言之欠当，自来没个‘孙行者取经’之说。我佛如来造下三藏真经，原着观音菩萨向东土寻取经人求经，要我们苦历千山，询求诸国，保护那取经人。菩萨曾言：取经人乃如来门生，号曰金蝉长老。只因他不听佛祖谈经，贬下灵山，转生东土，教他果正西方，复修大道。遇路上该有这般魔障，解脱我等三人，与他做护法。兄若不得唐僧去，那个佛祖肯传经与你？却不是空劳一场神思也。”\n那行者道：“贤弟，你原来懞懂，但知其一，不知其二。谅你说你有唐僧，同我保护，我就没有唐僧？我这里另选个有道的真僧在此，老孙独力扶持，有何不可？已选明日大走起身去矣 (18) 。你不信，待我请来你看。”叫：“小的们，快请老师父出来。”果跑进去，牵出一匹白马，请出一个唐三藏，跟着一个八戒，挑着行李，一个沙僧，拿着锡杖。"}]}
{"conversation": [{"input": "", "output": "这沙僧见了大怒道：“我老沙行不更名，坐不改姓，那里又有一个沙和尚？不要无礼，吃我一杖！”好沙僧，双手举降妖杖，把一个“假沙僧”劈头一下打死，原来这是一个猴精。那行者恼了，轮金箍棒，帅众猴，把沙僧围了。沙僧东冲西撞，打出路口，纵云雾逃生道：“这泼猴如此惫 ，我告菩萨去来！”那行者见沙僧打死一个猴精，把沙和尚逼得走了，他也不来追赶。回洞教小的们把打死的妖尸拖在一边，剥了皮取肉煎炒，将椰子酒、葡萄酒，同众猴都吃了。另选一个会变化的妖猴，还变一个沙和尚，从新教道，要上西方不题。\n沙僧一驾云离了东海，行径一昼夜到了南海。正行时，早见落伽山不远，急至前低停云雾观看。好去处！果然是：\n包乾之奥。括坤之区。会百川而浴日滔星，归众流而生风漾月。潮发腾凌大鲲化 (19) ，波翻浩荡巨鳌游。水通西北海，浪合正东洋。四海相连同地脉，仙方洲岛各仙宫。休言满地蓬莱，且看普陀云洞。好景致！山头霞彩壮元精，岩下祥风漾月晶。紫竹林中飞孔雀，绿杨枝上语灵鹦。琪花瑶草年年秀，宝树金莲岁岁生。白鹤几番朝顶上，素鸾数次到山亭。游鱼也解修真性，跃浪穿波听讲经。\n沙僧徐步落伽山，玩看仙境，只见木叉行者当面相迎道：“沙悟净，你不保唐僧取经，却来此何干?”沙僧作礼毕，道：“有一事特来朝见菩萨，烦为引见引见。”木叉情知是寻行者，更不题起，即先进去对菩萨道：“外有唐僧的小徒弟沙悟净朝拜。”孙行者在台下听见，笑道：“这定是唐僧有难，沙僧来请菩萨的。”菩萨即命木叉门外叫进。这沙僧倒身下拜，拜罢，抬头正欲告诉前事，忽见孙行者站在旁边，等不得说话，就掣降妖杖望行者劈脸便打。这行者更不回手，彻身躲过。沙僧口里乱骂道：“我把你个犯十恶造反的泼猴！你又来影瞒菩萨哩 (20) ！”菩萨喝道：“悟净不要动手。有甚事先与我说。”"}]}
{"conversation": [{"input": "", "output": "沙僧收了宝杖，再拜台下，气冲冲的对菩萨道：“这猴一路行凶，不可数计。前日在山坡下打杀两个剪路的强人，师父怪他；不期晚间就宿在贼窝主家里，又把一伙贼人尽情打死，又血淋淋提一个人头来与师父看。师父唬得跌下马来，骂了他几句，赶他回来。分别之后，师父饥渴太甚，教八戒去寻水。久等不来，又教我去寻他。不期孙行者见我二人不在，复回来把师父打一铁棍，将两个青毡包袱抢去。我等回来，将师父救醒，特来他水帘洞寻他讨包袱，不想他变了脸，不肯认我，将师父关文念了又念。我问他念了做甚，他说不保唐僧，他要自上西天取经，送上东土，算他的功果，立他为祖，万古传扬。我又说：‘没唐僧。那肯传经与你?’他说他选了一个有道的真僧。及请出，果是一匹白马，一个唐僧，后跟着八戒、沙僧。我道：‘我便是沙和尚，那里又有个沙和尚?’是我赶上前，打了他一宝杖，原来是个猴精。他就帅众拿我，是我特来告请菩萨。不知他会使筋斗云，预先到此处，又不知他将甚巧语花言，影瞒菩萨也。”\n菩萨道：“悟净，不要赖人。悟空到此，今已四日，我更不曾放他回去。他那里有另请唐僧，自去取经之意?”沙僧道：“见如今水帘洞有一个孙行者，怎敢欺诳?”菩萨道：“既如此，你休发急，教悟空与你同去花果山看看。是真难灭，是假易除，到那里自见分晓。”这大圣闻言，即与沙僧辞了菩萨。这一去，到那：\n花果山前分皂白，水帘洞口辨真邪。\n毕竟不知如何分辨，且听下回分解。\n第五十八回　二心搅乱大乾坤 一体难修真寂灭\n这行者与沙僧拜辞了菩萨，纵起两道祥光，离了南海。原来行者筋斗云快，沙和尚仙云觉迟，行者就要先行。沙僧扯住道：“大哥不必这等藏头露尾，先去安根，待小弟与你一同走。”大圣本是良心，沙僧却有疑意，真个二人同驾云而去。不多时，果见花果山。按下云头，二人洞外细看，果见一个行者，高坐石台之上，与群猴饮酒作乐，模样与大圣无异。也是黄发金箍，金睛火眼；身穿也是绵布直裰，腰系虎皮裙；手中也拿一条儿金箍铁棒；足下也踏一双麂皮靴；也是这等毛脸雷公嘴，朔腮别土星，查耳额颅阔，獠牙向外生。\n这大圣怒发，一撒手，撇了沙和尚，掣铁棒上前骂道：“你是何等妖邪，敢变我的相貌，敢占我的儿孙，擅居吾仙洞，擅作这威福！”那行者见了，公然不答，也使铁棒来迎。二行者在一处，果是不分真假。好打呀："}]}
{"conversation": [{"input": "", "output": "两条棒，二猴精，这场相敌实非轻。都要护持唐御弟，各施功绩立英名。真猴实受沙门教，假怪虚称佛子情。盖为神通多变化，无真无假两相平。一个是混元一气齐天圣，一个是久炼千灵缩地精。这个是如意金箍棒，那个是随心铁杆兵。隔架遮拦无胜败，撑持抵敌没输赢。先前交手在洞外，少顷争持起半空。\n他两个各踏云光，跳斗上九霄云内。沙僧在旁，不敢下手，见他每战此一场，诚然难认真假；欲待拔刀相助，又恐伤了真的。忍耐良久，且纵身跳下山崖，使降妖宝杖，打近水帘洞外，惊散群妖，掀翻石凳，把饮酒食肉的器皿，尽情打碎。寻他的青毡包袱，四下里全然不见。原来他水帘洞本是一股瀑布飞泉，遮挂洞门，远看似一条白布帘儿，近看乃是一股水脉，故曰水帘洞。沙僧不知进步来历，故此难寻。即便纵云赶他，九霄云里，轮着宝杖，又不好下手。大圣道：“沙僧，你既助不得力，且回复师父，说我等这般这般，等老孙与此妖打上南海落伽山菩萨前辨个真假。”道罢，那行者也如此说。沙僧见两个相貌、声音，更无一毫差别，皂白难分，只得依言，拨转云头，回复唐僧不题。\n你看那两个行者，且行且斗，直嚷到南海，径至落伽山，打打骂骂，喊声不绝。早惊动护法诸天，即报入潮音洞里道：“菩萨，果然两个孙悟空打将来也。”那菩萨与木叉行者、善财童子、龙女降莲台出门喝道：“那业畜那里走！”这两个递相揪住道：“菩萨，这厮果然像弟子模样。才自水帘洞打起，战斗多时，不分胜负。沙悟净肉眼愚蒙，不能分识，有力难助，是弟子教他回西路去回复师父，我与这厮打到宝山，借菩萨慧眼，与弟子认个真假，辨明邪正。”道罢，那行者也如此说一遍。众诸天与菩萨都看良久，莫想能认。菩萨道：“且放了手，两边站下，等我再看。”果然撒手，两边站定。这边说：“我是真的！”那边说：“他是假的！”\n菩萨唤木叉与善财上前，悄悄吩咐：“你一个帮住一个 (21) ，等我暗念《紧箍儿咒》，看那个害疼的便是真，不疼的便是假。”他二人果各帮—个。菩萨暗念真言，两个一齐喊疼，都抱着头，地下打滚，只叫：“莫念，莫念！”菩萨不念，他两个又一齐揪住，照旧嚷斗。菩萨无计奈何，即令诸天、木叉，上前助力。众神恐伤真的，亦不敢下手。菩萨叫声“孙悟空”，两个一齐答应。菩萨道：“你当年官拜‘弼马温’，大闹天宫时，神将皆认得你，你且上界去分辨回话。”这大圣谢恩，那行者也谢恩。"}]}
{"conversation": [{"input": "", "output": "二人扯扯拉拉，口里不住的嚷斗，径至南天门外，慌得那广目天王帅马、赵、温、关四大天将，及把门大小众神，各使兵器挡住道：“那里走！此间可是争斗之处?”大圣道：“我因保护唐僧往西天取经，在路上打杀贼徒，那三藏赶我回去，我径到普陀崖见观音菩萨诉告，不想这妖精，几时就变作我的模样，打倒唐僧，抢去包袱。有沙僧至花果山寻讨，只见这妖精占了我的巢穴。后到普陀崖告请菩萨，又见我侍立台下，沙僧诳说是我驾筋斗云，又先在菩萨处遮饰。菩萨却是个正明，不听沙僧之言，命我同他到花果山看验。原来这妖精果像老孙模样。才自水帘洞打到普陀山见菩萨，菩萨也难识认，故打至此间，烦诸天眼力。与我认个真假。”道罢，那行者也似这般这般说了一遍。众天神看够多时，也不能辨。他两个吆喝道：“你们既不能认，让开路，等我们去见玉帝！”\n众神搪抵不住，放开天门，真至灵霄宝殿。马元帅同张、葛、许、邱四天师奏道：“下界有一般两个孙悟空，打进天门，口称见王。”说不了，两个直嚷将进来，唬得那玉帝即降立宝殿，问曰：“你两个因甚事擅闹天宫，嚷至朕前寻死！”大圣口称：“万岁，万岁！臣今皈命，秉教沙门，再不敢欺心诳上。只因这个妖精变作臣的模样，……”如此如彼，把前情备陈了一遍，“指望与臣辨个真假！”那行者也如此陈了一遍。玉帝即传旨宣托塔李天王，教：“把‘照妖镜’来照这厮谁真谁假，教他假灭真存。”天王即取镜照住，请玉帝同众神观看。镜中乃是两个孙悟空的影子，金箍、衣服、毫发不差。玉帝亦辨不出，赶出殿外。\n这大圣呵呵冷笑，那行者也哈哈欢喜，揪头抹颈，复打出天门，坠落西方路上道：“我和你见师父去，我和你见师父去！”\n却说那沙僧自花果山辞他两个，又行了三昼夜，回至本庄，把前事对唐僧说了一遍。唐僧自家悔恨道：“当时只说是孙悟空打我一棍，抢去包袱，岂知却是妖精假变的行者！”沙僧又告道：“这妖又假变一个长老，一匹白马，又有一个八戒挑着我们包袱，又有一个变作是我。我忍不住恼怒，一杖打死，原是一个猴精。因此惊散，又到菩萨处诉告。菩萨着我与师兄又同去识认，那妖果与师兄一般模样。我难助力，故先来回复师父。”三藏闻言，大惊失色。八戒哈哈大笑道：“好，好，好！应了这施主家婆婆之言了。他说有几起取经的，这却不又是一起?”"}]}
{"conversation": [{"input": "", "output": "那家子老老小小的，都来问沙僧：“你这几日往何处讨盘缠去的?”沙僧笑道：“我往东胜神洲花果山寻大师兄取讨行李，又到南海普陀山拜见观音菩萨，却又到花果山，方才转回至此。”那老者又问：“往返有多少路程?”沙僧道：“约有二十馀万里。”老者道：“爷爷呀，似这几日，就走了这许多路，只除是驾云，方能够得到！”八戒道：“不是驾云，如何过海?”沙僧道：“我们那算得走路，若是我大师兄，只消一二日。可往回也。”那家子听言，都说是神仙。八戒道：“我们虽不是神仙，神仙还是我们的晚辈哩！”\n正嚷间，只听半空中喧哗人嚷。慌得都出来看，却是两个行者打将来。八戒见了，忍不住手痒道：“等我去认认看。”好呆子，急纵身跳起，望空高叫道：“师兄莫嚷，我老猪来也！”那两个一齐应道：“兄弟，来打妖精！来打妖精！”那家子又惊又喜道：“是几位腾云驾雾的罗汉歇在我家，就是发愿斋僧的，也斋不着这等好人！”更不计较茶饭，愈加供养。又说：“这两个行者只怕斗出不好来，地覆天翻，作祸在那里！”三藏见那老者当面是喜，背后是忧，即开言道：“老施主放心，莫生忧叹。贫僧收伏了徒弟，去恶归善，自然谢你。”那老者满口回答道：“不敢，不敢！”沙僧道：“施主休讲，师父可坐在这里，等我和二哥去，一家扯一个来到你面前，你就念念那话儿，看那个害疼的就是真的，不疼的就是假的。”三藏道：“言之极当。”\n沙僧果起在半空道：“二位住了手，我同你到师父面前辨个真假去。”这大圣放了手，那行者也放了手。沙僧搀住一个，叫道：“二哥，你也搀住一个。”果然搀住，落下云头，径至草舍门外。三藏见了，就念《紧箍儿咒》。二人一齐叫苦道：“我们这等苦斗，你还咒我怎的？莫念！莫念！”那长老本心慈善，遂住了口不念，却也不认得真假。他两个挣脱手，依然又打。这大圣道：“兄弟们，保着师父，等我与他打到阎王前折辨去也！”那行者也如此说。二人抓抓挜挜，须臾又不见了。"}]}
{"conversation": [{"input": "", "output": "八戒道：“沙僧，你既到水帘洞，看见‘假八戒’挑着行李，怎么不抢将来?”沙僧道：“那妖精见我使宝杖打他‘假沙僧’，他就乱围上来要拿，是我顾性命走了。及告菩萨，与行者复至洞口，他两个打在空中，是我去掀翻他的石凳，打散他的小妖，只见一股瀑布泉水流，竟不知洞门开在何处，寻不着行李，所以空手回复师命也。”八戒道：“你原来不晓得。我前年请他去时，先在洞门外相见。后被我说泛了他 (22) ，他就跳下，去洞里换衣来时，我看见他将身往水里一钻。那一股瀑布水流，就是洞门。想必那怪将我们包袱收在那里面也。”三藏道：“你既知此门，你可趁他都不在家，可先到他洞里取出包袱，我们往西天去罢。他就来，我也不用他了。”八戒道：“我去。”沙僧说：“二哥，他那洞前有千数小猴，你一人恐弄他不过，反为不美。”八戒笑道：“不怕，不怕！”急出门纵着云雾，径上花果山寻取行李不题。\n却说那两个行者又打嚷到阴山背后，唬得那满山鬼战战兢兢，藏藏躲躲。有先跑的，撞入阴司门里，报上森罗宝殿道：“大王，背阴山上，有两个齐天大圣打得来也！”慌得那第一殿秦广王传报与二殿楚江王、三殿宋帝王、四殿卞城王、五殿阎罗王、六殿平等王、七殿泰山王、八殿都市王、九殿忤官王、十殿转轮王。一殿转一殿，霎时间，十王会齐，又着人飞报与地藏王。尽在森罗殿上，点聚阴兵，等擒真假。只听得那强风滚滚，惨雾漫漫，二行者一翻一滚的，打至森罗殿下。"}]}
{"conversation": [{"input": "", "output": "阴君近前挡住道：“大圣有何事，闹我幽冥?”这大圣道：“我因保唐僧西天取经，路过西梁国，至一山，有强贼截劫我师，是老孙打死几个，师父怪我，把我逐回。我随到南海菩萨处诉告，不知那妖精怎么就绰着口气，假变作我的模样，在半路上打倒师父，抢夺了行李。有弟沙僧，向我本山取讨前件，这妖假立师名，要往西天取经。沙僧逃遁至南海见菩萨，我正在侧。他备说原因，菩萨又命我同他至花果山观看，果被这厮占了我巢穴。我与他争辨到菩萨处，其实相貌、言语等俱一般，菩萨也难辨真假。又与这厮打上天堂，众神亦果难辨，因见我师。我师念《紧箍儿咒》试验，与我一般疼痛。故此闹至幽冥，望阴君与我查看生死簿，看‘假行者’是何出身，快早追他魂魄，免教二心沌乱 (23) 。”那怪亦如此说一遍。阴君闻言，即唤管簿判官一一从头查勘，更无个“假行者”之名。再看毛虫文簿，那猴子一百三十条，已是孙大圣幼年得道之时大闹阴司，消死名一笔勾之，自后来凡是猴属，尽无名号。查勘毕，当殿回报。阴君各执笏，对行者道：“大圣，幽冥处既无名号可查，你还到阳间去折辨。”\n正说处，只听得地藏王菩萨道：“且住，且住。等我着谛听与你听个真假。”原来那谛听是地藏菩萨经案下伏的一个兽名。他若伏在地下，一霎时，将四大部洲山川社稷，洞天福地之间，蠃虫、鳞虫、毛虫、羽虫、昆虫、天仙、地仙、神仙、人仙、鬼仙可以照鉴善恶，察听贤愚。那兽奉地藏钧旨 (24) ，就于森罗庭院之中，俯伏在地。须臾抬起头来，对地藏道：“怪名虽有，但不可当面说破，又不能助力擒他。”地藏道：“当面说出便怎么?”谛听道：“当面说出，恐妖精恶发，搔扰宝殿，致令阴府不安。”又问：“何为不能助力擒拿?”谛听道：“妖精神通与孙大圣无二，幽冥之神，能有多少法力，故此不能擒拿。”地藏道：“似这般怎生祛除?”谛听言：“佛法无边。”地藏早已省悟，即对行者道：“你两个形容如一，神通无二，若要辨明，须到雷音寺释迦如来那里，方得明白。”两个一齐嚷道：“说的是，说的是！我和你西天佛祖之前折辨去！”那十殿阴君送出，谢了地藏，回上翠云宫，着鬼使闭了幽冥关隘不题。\n看那两个行者，飞云奔雾，打上西天。有诗为证。诗曰：\n人有二心生祸灾，天涯海角致疑猜。\n欲思宝马三公位，又忆金銮一品台。\n南征北讨无休歇，东挡西除未定哉。\n禅门须学无心诀，静养婴儿结圣胎。"}]}
{"conversation": [{"input": "", "output": "南征北讨无休歇，东挡西除未定哉。\n禅门须学无心诀，静养婴儿结圣胎。\n他两个在那半空里，且行且斗。直嚷至大西天灵鹫仙山雷音宝刹之外。早见那四大菩萨、八大金刚、五百阿罗、三千揭谛、比丘尼、比丘僧、优婆塞、优婆夷诸大圣众，都到七宝莲台之下，各听如来说法。那如来正讲到这：\n不有中有，不无中无。不色中色，不空中空。非有为有，非无为无。非色为色，非空为空。空即是空，色即是色。色无定色，色即是空。空无定空，空即是色。知空不空，知色不色。名为照了，始达妙音。\n概众稽首皈依，流通诵读之际，如来降天花普散缤纷，即离宝座对大众道：“汝等俱是一心，且看二心竞斗而来也。”\n大众举目看之，果是两个行者吆天喝地，打至雷音胜境。慌得那八大金刚上前挡住道：“汝等欲往那里去?”这大圣道：“妖精变作我的模样，欲至宝莲台下，烦如来为我辨个虚实也。”众金刚抵挡不住，直嚷至台下，跪于佛祖之前拜告道：“弟子保护唐僧来造宝山，求取真经，一路上炼魔缚怪，不知费了多少精神。前至中途，偶遇强徒劫掳，委是弟子二次打伤几人，师父怪我赶回，不容同拜如来金身。弟子无奈，只得投奔南海见观音诉苦。不期这个妖精，假变弟子声音、相貌，将师父打倒，把行李抢去。师弟悟净寻至我山，被这妖假捏巧言，说有真僧取经之故。悟净脱身至南海备说详细。观音知之，遂令弟子同悟净再至我山。因此，两人比并真假，打至南海，又打到天宫，又曾打见唐僧，打见冥府，俱莫能辨认。故此大胆轻造，千乞大开方便之门，广垂慈悯之念，与弟子辨明邪正，庶好保护唐僧亲拜金身，取经回东土，永扬大教。”大众听他两张口一样声，俱说一遍，众亦莫辨。惟如来则通知之，正欲道破，忽见南下彩云之间，来了观音，参拜我佛。"}]}
{"conversation": [{"input": "", "output": "我佛合掌道：“观音尊者，你看那两个行者，谁是真假?”菩萨道：“前日在弟子荒境，委不能辨。他又至天宫、地府，亦俱难认。特来拜告如来，千万与他辨明辨明。”如来笑道：“汝等法力广大，只能普阅周天之事，不能遍识周天之物，亦不能广会周天之种类也。”菩萨又请示周天种类。如来才道：“周天之内有五仙：乃天、地、神、人、鬼。有五虫：乃蠃、鳞、毛、羽、昆。这厮非天、非地、非神、非人、非鬼；亦非蠃、非鳞、非毛、非羽、非昆。又有四猴混世，不入十类之种。”菩萨道：“敢问是那四猴?”如来道：“第一是灵明石猴，通变化，识天时，知地利，移星换斗。第二是赤尻马猴，晓阴阳，会人事，善出入，避死延生。第三是通臂猿猴，拿日月，缩千山，辨休咎，乾坤摩弄。第四是六耳猕猴，善聆音，能察理，知前后，万物皆明。此四猴者，不入十类之种，不达两间之名。我观‘假悟空’乃六耳猕猴也。此猴若立一处，能知千里外之事，凡人说话，亦能知之，故此善聆音，能察理，知前后，万物皆明。与真悟空同像同音者，六耳猕猴也。”\n那猕猴闻得如来说出他的本像，胆战心惊，急纵身，跳起来就走。如来见他走时，即令大众下手。早有四菩萨、八金刚、五百阿罗、三千揭谛、比丘僧、比丘尼、优婆塞、优婆夷、观音、木叉，一齐围绕。孙大圣也要上前，如来道：“悟空休动手，待我与你擒他。”那猕猴毛骨悚然，料着难脱，即忙摇身一变，变作个蜜蜂儿，往上便飞。如来将金钵盂撇起去，正盖着那蜂儿，落下来。大众不知，以为走了。如来笑云：“大众休言。妖精未走，见在我这钵盂之下。”大众一发上前，把钵盂揭起，果然见了本像，是一个六耳猕猴。孙大圣忍不住，轮起铁棒，劈头一下打死，至今绝此一种。如来不忍，道声：“善哉，善哉！”大圣道：“如来不该慈悯他。他打伤我师父，抢夺我包袱，依律问他个得财伤人，白昼抢夺，也该个斩罪哩！”如来道：“你自快去保护唐僧来此求经罢。”大圣叩头谢道：“上告如来得知。那师父定是不要我，我此去，若不收留，却不又劳一番神思？望如来方便，把《松箍儿咒》念一念，褪下这个金箍，交还如来，放我还俗去罢。”如来道：“你休乱想，切莫放刁。我教观音送你去，不怕他不收。好生保护他去，那时功成归极乐，汝亦坐莲台。”"}]}
{"conversation": [{"input": "", "output": "那观音在旁听说，即合掌谢了圣恩，领悟空，辄驾云而去。随后木叉行者、白鹦哥，一同赶上。不多时，到了中途草舍人家。沙和尚看见，急请师父拜门迎接。菩萨道：“唐僧，前日打你的，乃‘假行者’六耳猕猴也。幸如来知识，已被悟空打死。你今须是收留悟空，一路上魔障未消，必得他保护你，才得到灵山，见佛取经。再休嗔怪。”三藏叩头道：“谨遵教旨。”\n正拜谢时，只听得正东上狂风滚滚，众目视之，乃猪八戒背着两个包袱，驾风而至。呆子见了菩萨，倒身下拜道：“弟子前日别了师父至花果山水帘洞寻得包袱，果见一个‘假唐僧’、‘假八戒’，都被弟子打死，原是两个猴身。却入里，方寻着包袱，当时查点，一物不少，却驾风转此。更不知两行者下落如何。”菩萨把如来识怪之事，说了一遍。那呆子十分欢喜，称谢不尽。师徒们拜谢了，菩萨回海，却都照旧合意同心，洗冤解怒。又谢了那村舍人家，整束行囊、马匹，找大路而西。正是：\n中道分离乱五行，降妖聚会合元明 (25) 。\n神归心舍禅方定，六识祛降丹自成 (26) 。\n毕竟这去，不知三藏几时得面佛求经，且听下回分解。\n第五十九回　唐三藏路阻火焰山 孙行者一调芭蕉扇\n若干种性本来同，海纳无穷。千思万虑终成妄，般般色色和融。有日功完行满，圆明法性高隆。休教差别走西东，紧锁牢笼。收来安放丹炉内，炼得金乌一样红。朗朗辉辉娇艳，任教出入乘龙。\n话表三藏遵菩萨教旨，收了行者，与八戒、沙僧剪断二心，锁 猿马 (27) ，同心戮力，赶奔西天。说不尽光阴似箭，日月如梭，历过了夏月炎天，却又值三秋霜景。但见那：\n薄云断绝西风紧，鹤鸣远岫霜林锦。光景正苍凉，山长水更长。 征鸿来北塞，玄鸟归南陌。客路怯孤单，衲衣容易寒。"}]}
{"conversation": [{"input": "", "output": "师徒四众进前行处，渐觉热气蒸人。三藏勒马道：“如今正是秋天，却怎返有热气?”八戒道：“原来不知。西方路上有个斯哈哩国，乃日落之处，俗呼为‘天尽头’。若到申酉时，国王差人上城，擂鼓吹角，混杂海沸之声。日乃太阳真火，落于西海之间，如火淬水，接声滚沸；若无鼓角之声混耳，即振杀城中小儿。此地热气蒸人，想必到日落之处也。”大圣听说，忍不住笑道：“呆子莫乱谈！若论斯哈哩国，正好早哩。似师父朝三暮二的这等担阁，就从小至老，老了又小，老小三生，也还不到。”八戒道：“哥啊，据你说不是日落之处，为何这等酷热?”沙僧道：“想是天时不正，秋行夏令故也。”他三个正都争讲，只见那路旁有座庄院，乃是红瓦盖的房舍，红砖砌的垣墙，红油门扇，红漆板榻，一片都是红的。三藏下马道：“悟空，你去那人家问个消息，看那炎热之故何也。”\n大圣收了金箍棒，整肃衣裳，扭捏作个斯文气象，绰下大路 (28) ，径至门前观看。那门里忽然走出一个老者，但见他：\n穿一领黄不黄、红不红的葛布深衣 (29) ；戴一顶青不青、皂不皂的篾丝凉帽。手中拄一根弯不弯、直不直、暴节竹杖；足下踏一双新不新、旧不旧， 靸 鞋 (30) 。面似红铜，须如白练。两道寿眉遮碧眼，一张咍口露金牙 (31) 。\n那老者猛抬头，看见行者，吃了一惊，拄着竹杖喝道：“你是那里来的怪人？在我这门首何干?”行者答礼道：“老施主，休怕我，我不是甚么怪人，贫僧是东土大唐钦差上西方求经者。师徒四人，适至宝方，见天气蒸热，一则不解其故，二来不知地名，特拜问指教一二。”那老者却才放心，笑云：“长老勿罪。我老汉一时眼花，不识尊颜。”行者道：“不敢。”老者又问：“令师在那条路上?”行者道：“那南首大路上立的不是！”老者教：“请来，请来。”行者欢喜，把手一招，三藏即同八戒、沙僧，牵白马、挑行李近前，都对老者作礼。\n老者见三藏丰姿标致，八戒、沙僧相貌奇稀，又惊又喜，只得请入里坐，教小的们看茶，一壁厢办饭。三藏闻言，起身称谢道：“敢问公公，贵处遇秋，何返炎热?”老者道：“敝地唤做火焰山。无春无秋，四季皆热。”三藏道：“火焰山却在那边？可阻西去之路?”老者道：“西方却去不得。那山离此有六十里远，正是西方必由之路，却有八百里火焰，四周围寸草不生。若过得山，就是铜脑盖，铁身躯，也要化成汁哩。”三藏闻言，大惊失色，不敢再问。"}]}
{"conversation": [{"input": "", "output": "只见门外一个少年男子，推一辆红车儿住在门旁，叫声“卖糕”！大圣拔根毫毛，变个铜钱，问那人买糕。那人接了钱，不论好歹，揭开车儿上衣裹，热气腾腾，拿出一块糕递与行者。行者托在手中，好似火盆里的灼炭，煤炉内的红钉。你看他左手倒在右手，右手换在左手，只道：“热，热，热！难吃，难吃！”那男子笑道：“怕热莫来这里，这里是这等热。”行者道：“你这汉子好不明理。常言道：‘不冷不热，五谷不结。’他这等热得很，你这糕粉，自何而来?”那人道：“若知糕粉米，敬求铁扇仙。”行者道：“铁扇仙怎的?”那人道：“铁扇仙有柄芭蕉扇。求得来，一扇息火，二扇生风，三扇下雨，我们就布种，及时收割，故得五谷养生；不然，诚寸草不能生也。”\n行者闻言，急抽身走入里面，将糕递与三藏道：“师父放心，且莫隔年焦着，吃了糕，我与你说。”长老接糕在手，向本宅老者道：“公公请糕。”老者道：“我家的茶饭未奉，敢吃你糕?”行者笑道：“老人家，茶饭倒不必赐。我问你，铁扇仙在那里住?”老者道：“你问他怎的?”行者道：“适才那卖糕人说，此仙有柄芭蕉扇。求将来，一扇息火，二扇生风，三扇下雨，你这方布种收割，才得五谷养生。我欲寻他，讨来扇息火焰山过去，且使这方依时收种，得安生也。”老者道：“固有此说。你们却无礼物，恐那圣贤不肯来也。”三藏道：“他要甚礼物?”老者道：“我这里人家，十年拜求一度。四猪四羊，花红表里，异香时果，鸡鹅美酒，沐浴虔诚，拜到那仙山，请他出洞至此施为。”行者道：“那山坐落何处？唤甚地名？有几多里数？等我问他要扇子去。”老者道：“那山在西南方，名唤翠云山，山中有一仙洞，名唤芭蕉洞。我这里众信人等去拜仙山，往回要走一月，计有一千四百五六十里。”行者笑道：“不打紧，就去就来。”那老者道：“且住，吃些茶饭，办些干粮，须得两人做伴。那路上没有人家，又多狼虎，非一日可到，莫当耍子。”行者笑道：“不用，不用！我去也！”说一声，忽然不见。那老者慌张道：“爷爷呀！原来是腾云驾雾的神人也！”\n且不说这家子供奉唐僧加倍。却说那行者霎时径到翠云山，按住祥光。正自找寻洞口，忽然闻得丁丁之声，乃是山林内一个樵夫伐木。行者即趋步至前，又闻得他道：\n云际依依认旧林，断崖荒草路难寻。\n西山望见朝来雨，南涧归时渡处深。"}]}
{"conversation": [{"input": "", "output": "云际依依认旧林，断崖荒草路难寻。\n西山望见朝来雨，南涧归时渡处深。\n行者近前作礼道：“樵哥，问讯了。”那樵子撇了柯斧，答礼道：“长老何往?”行者道：“敢问樵哥，这可是翠云山?”樵子道：“正是。”行者道：“有个铁扇仙的芭蕉洞，在何处?”樵子笑道：“这芭蕉洞虽有，却无个铁扇仙，只有个铁扇公主，又名罗刹女。”行者道：“人言他有一柄芭蕉扇，能熄得火焰山，敢是他么?”樵子道：“正是，正是。这圣贤有这件宝贝，善能熄火，保护那方人家，故此称为铁扇仙。我这里人家用不着他，只知他叫做罗刹女，乃大力牛魔王妻也。”\n行者闻言大惊失色，心中暗想道：“又是冤家了。当年伏了红孩儿，说是这厮养的。前在那解阳山破儿洞遇他叔子，尚且不肯与水，要作报仇之意；今又遇他父母，怎生借得这扇子耶?”樵子见行者沉思默虑，嗟叹不已，便笑道：“长老，你出家人，有何忧疑？这条小路儿向东去，不上五六里，就是芭蕉洞，休得心焦。”行者道：“不瞒樵哥说，我是东土唐朝差往西天求经的唐僧大徒弟。前年在火云洞，曾与罗刹之子红孩儿有些言语，但恐罗刹怀仇不与，故生忧疑。”樵子道：“大丈夫鉴貌辨色，只以求扇为名，莫认往时之溲话，管情借得。”行者闻言，深深唱个大喏道：“谢樵哥教诲，我去也。”\n遂别了樵夫，径至芭蕉洞口，但见那两扇门紧闭牢关，洞外风光秀丽。好去处！正是那：\n山以石为骨，石作土之精。烟霞含宿润，苔藓助新青。嵯峨势耸欺蓬岛，幽静花香若海瀛。几树乔松栖野鹤，数株衰柳语山莺。诚然是千年古迹，万载仙踪。碧梧鸣彩凤，活水隐苍龙。曲径荜萝垂挂，石梯藤葛攀笼。猿啸翠岩忻月上，鸟啼高树喜晴空。两林竹荫凉如雨，一径花浓没绣绒。时见白云来远岫，略无定体漫随风。\n行者上前叫：“牛大哥，开门，开门！”呀的一声，洞门开了，里边走出一个毛儿女，手中提着花篮，肩上担着锄子，真个是一身蓝缕无妆饰，满面精神有道心。行者上前迎着，合掌道：“女童，累你转报公主一声。我本是取经的和尚，在西方路上，难过火焰山，特来拜借芭蕉扇一用。”那毛女道：“你是那寺里和尚？叫甚名字？我好与你通报。”行者道：“我是东土来的，叫做孙悟空和尚。”"}]}
{"conversation": [{"input": "", "output": "那毛女即便回身转于洞内，对罗刹跪下道：“奶奶，洞门外有个东土来的孙悟空和尚，要见奶奶，拜求芭蕉扇，过火焰山一用。”那罗刹听见“孙悟空”三字，便似撮盐入火，火上浇油，骨都都红生脸上，恶狠狠怒发心头。口中骂道：“这泼猴！今日来了。”叫：“丫鬟，取披挂，拿兵器来！”随即取了披挂，拿两口青锋宝剑，整束出来。行者在洞外闪过，偷看怎生打扮。只见他：\n头裹团花手帕，身穿纳锦云袍。腰间双束虎筋绦，微露绣裙偏绡。凤嘴弓鞋三寸，龙须膝裤金销。手提宝剑怒声高，凶比月婆容貌。\n那罗刹出门高叫道：“孙悟空何在?”行者上前，躬身施礼道：“嫂嫂，老孙在此奉揖。”罗刹咄的一声道：“谁是你的嫂嫂！那个要你奉揖！”行者道：“尊府牛魔王，当初曾与老孙结义，乃七兄弟之亲。今闻公主是牛大哥令正 (32) ，安得不以嫂嫂称之?”罗刹道：“你这泼猴！既有兄弟之亲，如何坑陷我子?”行者佯问道：“令郎是谁?”罗刹道：“我儿是号山枯松涧火云洞圣婴大王红孩儿，被你倾了 (33) 。我们正没处寻你报仇，你今上门纳命，我肯饶你?”行者满脸陪笑道：“嫂嫂原来不察理，错怪了老孙。你令郎因是捉了师父，要蒸要煮，幸亏了观音菩萨收他去，救出我师。他如今现在菩萨处做善财童子，实受了菩萨正果，不生不灭，不垢不净，与天地同寿，日月同庚。你倒不谢老孙保命之恩，返怪老孙，是何道理?”罗刹道：“你这个巧嘴的泼猴！我那儿虽不伤命，再怎生得到我的跟前，几时能见一面?”行者笑道：“嫂嫂要见令郎，有何难处？你且把扇子借我，扇息了火，送我师父过去，我就到南海菩萨处请他来见你，就送扇子还你，有何不可？那时节，你看他可曾损伤一毫。如有些须之伤，你也怪得有理；如比旧时标致，还当谢我。”罗刹道：“泼猴！少要饶舌，伸过头来，等我砍上几剑！若受得疼痛，就借扇子与你；若忍耐不得，教你早见阎君！”行者叉手向前笑道：“嫂嫂切莫多言。老孙伸着光头，任尊意砍上多少，但没气力便罢。是必借扇子用用。”那罗刹不容分说，双手轮剑，照行者头上乒乒乓乓，砍有十数下，这行者全不认真。\n罗刹害怕，回头要走。行者道：“嫂嫂，那里去？快借我使使！”那罗刹道：“我的宝贝原不轻借。”行者道：“既不肯借，吃你老叔一棒！”好猴王，一只手扯住，一只手去耳内掣出棒来，幌一幌有碗来粗细。那罗刹挣脱手，举剑来迎。行者随又轮棒便打。两个在翠云山前，不论亲情，却只讲仇隙。这一场好杀："}]}
{"conversation": [{"input": "", "output": "裙钗本是修成怪，为子怀仇恨泼猴。行者虽然生狠怒，因师路阻让娥流。先言拜借芭蕉扇，不展骁雄耐性柔。罗刹无知轮剑砍。猴王有意说亲由。女流怎与男儿斗，到底男刚压女流。这个金箍铁棒多凶猛，那个霜刃青锋甚紧稠。劈面打，照头丢，恨苦相持不罢休。左挡右遮施武艺，前迎后架骋奇谋。却才斗到沉酣处，不觉西方坠日头。罗刹忙将真扇子，一扇挥动鬼神愁！\n那罗刹女与行者相持到晚，见行者棒重，却又解数周密，料斗他不过，即便取出芭蕉扇，幌一幌，一扇阴风，把行者搧得无影无形，莫想收留得住。这罗刹得胜回归。\n那大圣飘飘荡荡，左沉不能落地，右坠不得存身，就如旋风翻败叶，流水淌残花。滚了一夜，直至天明，方才落在一座山上，双手抱住一块峰石。定性良久，仔细观看，却才认得是小须弥山。大圣长叹一声道：“好利害妇人！怎么就把老孙送到这里来了？我当年曾记得在此处告求灵吉菩萨，降黄风怪救我师父。那黄风岭至此直南上有三千馀里，今在西路转来，乃东南方隅，不知有几万里。等我下去问灵吉菩萨一个消息，好回旧路。”"}]}
{"conversation": [{"input": "", "output": "正踌躇间，又听得钟声响亮，急下山坡，径至禅院。那门前道人认得行者的形容，即入里面报道：“前年来请菩萨去降黄风怪的那个毛脸大圣又来了。”菩萨知是悟空，连忙下宝座相迎，入内施礼道：“恭喜！取经来耶?”悟空答道：“正好未到，早哩，早哩！”灵吉道：“既未曾得到雷音，何以回顾荒山?”行者道：“自上年蒙盛情降了黄风怪，一路上不知历过多少苦楚。今到火焰山不能前进，询问土人，说有个铁扇仙，芭蕉扇扇得火灭，老孙特去寻访。原来那仙是牛魔王的妻，红孩儿的母。他说我把他儿子做了观音菩萨的童子，不得常见，跟我为仇，不肯借扇，与我争斗。他见我的棒重难撑，遂将扇子把我一扇，扇得我悠悠荡荡，直至于此方才落住。故此轻造禅院，问个归路。此处到火焰山，不知有多少里数?”灵吉笑道：“那妇人唤名罗刹女，又叫铁扇公主。他的那芭蕉扇本是昆仑山后，自混沌开辟以来，天地产成的一个灵宝，乃太阴之精叶，故能灭火气。假若扇着人，要飘八万四千里方息阴风。我这山到火焰山，只有五万馀里，此还是大圣有留云之能，故止住了。若是凡人，正好不得住也。”行者道：“利害，利害！我师父却怎生得度那方?”灵吉道：“大圣放心。此一来，也是唐僧的缘法，合教大圣成功。”行者道：“怎见成功?”灵吉道：“我当年受如来教旨，赐我一粒‘定风丹’，一柄‘飞龙杖’。飞龙杖已降了风魔，这定风丹尚未曾见用。如今送了大圣，管教那厮扇你不动，你却要了扇子，扇息火，却不就立此功也！”行者低头作礼，感谢不尽。那菩萨即于衣袖中取出一个锦袋儿，将那一粒定风丹与行者安在衣领里边，将针线紧紧缝了，送行者出门道：“不及留款。往西北上去，就是罗刹的山场也。”\n行者辞了灵吉，驾筋斗云，径返翠云山，顷刻而至。使铁棒打着洞门叫道：“开门，开门！老孙来借扇子使使哩！”慌得那门里女童即忙来报：“奶奶，借扇子的又来了！”罗刹闻言，心中悚惧道：“这泼猴真有本事！我的宝贝，扇着人，要去八万四千里，方能停止，他怎么才吹去就回来也？这番等我一连扇他两三扇，教他找不着归路！”急纵身结束整齐，双手提剑，走出门来道：“孙行者！你不怕我，又来寻死！”行者笑道：“嫂嫂勿得悭吝，是必借我使使，保得唐僧过山，就送还你。我是个志诚有馀的君子，不是那借物不还的小人。”"}]}
{"conversation": [{"input": "", "output": "罗刹又骂道：“泼猢狲！好没道理，没分晓！夺子之仇，尚未报得；借扇之意，岂得如心！你不要走，吃我老娘一剑！”大圣公然不惧，使铁棒劈手相迎。他两个往往来来，战经五七回合，罗刹女手软难轮，孙行者身强善敌。他见事势不谐，即取扇子，望行者扇了一扇，行者巍然不动。行者收了铁棒，笑吟吟的道：“这番不比那番，任你怎么扇来，老孙若动一动，就不算汉子！”那罗刹又扇两扇，果然不动。罗刹慌了，急收宝贝，转回走人洞里，将门紧紧关上。\n行者见他闭了门，却就弄个手段，拆开衣领，把定风丹噙在口中，摇身一变，变作一个蟭蟟虫儿，从他门隙处钻进。只见罗刹叫道：“渴了，渴了！快拿茶来。”近侍女童，即将香茶一壶，沙沙的满斟一碗，冲起茶沫漕漕。行者见了欢喜，嘤的一翅，飞在茶沫之下。那罗刹渴极，接过茶两三气都喝了。行者已到他肚腹之内，现原身厉声高叫道：“嫂嫂，借扇子我使使！”罗刹大惊失色，叫：“小的们，关了前门否?”俱说：“关了。”他又说：“既关了门，孙行者如何在家里叫唤?”女童道：“在你身上叫哩。”罗刹道：“孙行者，你在那里弄术哩?”行者道：“老孙一生不会弄术，都是些真手段，实本事，已在尊嫂尊腹之内耍子，已见其肺肝矣。我知你也饥渴了，我先送你个坐碗儿解渴！”却就把脚往下一蹬。那罗刹小腹之中，疼痛难禁，坐于地下叫苦。行者道：“嫂嫂休得推辞，我再送你个点心充饥！”又把头往上一顶。那罗刹心痛难禁，只在地上打滚，疼得他面黄唇白，只叫“孙叔叔饶命！”\n行者却才收了手脚道：“你才认得叔叔么？我看牛大哥情上，且饶你性命，快将扇子拿来我使使。”罗刹道：“叔叔，有扇，有扇！你出来拿了去。”行者道：“拿扇子我看了出来。”罗刹即叫女童拿一柄芭蕉扇，执在旁边。行者探到喉咙之上见了道：“嫂嫂，我既饶你性命，不在腰肋之下搠下窟窿出来，还自口出。你把口张三张儿。”那罗刹果张开口。行者还作个蟭蟟虫，先飞出来，叮在芭蕉扇上。那罗刹不知，连张三次，叫：“叔叔出来罢。”行者化原身，拿了扇子，叫道：“我在此间不是？谢借了，谢借了！”拽开步，往前便走。小的们连忙开了门，放他出洞。"}]}
{"conversation": [{"input": "", "output": "这大圣拨转云头，径回东路，霎时按落云头，立在红砖壁下。八戒见了欢喜道：“师父，师兄来了，来了！”三藏即与本庄老者同沙僧出门接着，同至舍内。把芭蕉扇靠在旁边道：“老官儿，可是这个扇子?”老者道：“正是，正是！”唐僧喜道：“贤徒有莫大之功，求此宝贝，甚劳苦了。”行者道：“劳苦倒也不说。那铁扇仙，你道是谁？那厮原来是牛魔王的妻，红孩儿的母，名唤罗刹女，又唤铁扇公主。我寻到洞外借扇，他就与我讲起仇隙，把我砍了几剑。是我使棒吓他，他就把扇子扇了我一下，飘飘荡荡，直刮到小须弥山。幸见灵吉菩萨，送了我一粒定风丹，指与归路，复至翠云山。又见罗刹女，罗刹女又使扇子，扇我不动，他就回洞。是老孙变作一个蟭蟟虫飞入洞去。那厮正讨茶吃，是我又钻在茶沫之下，到他肚里，做起手脚。他疼痛难禁，不住口的叫我做叔叔饶命，情愿将扇借与我，我却饶了他，拿将扇来。待过了火焰山，仍送还他。”三藏闻言，感谢不尽。师徒们俱拜辞老者。\n一路西来，约行有四十里远近，渐渐酷热蒸人。沙僧只叫：“脚底烙得慌！”八戒又道：“爪子烫得痛！”马比寻常又快。只因地热难停，十分难进。行者道：“师父且请下马。兄弟们莫走。等我扇息了火，待风雨之后，地土冷些再过山去。”行者果举扇径至火边，尽力一扇，那山上火光烘烘腾起；再一扇，更着百倍；又一扇，那火足有千丈之高，渐渐烧着身体。行者急回，已将两股毫毛烧净，径跑至唐僧面前叫：“快回去，快回去！火来了，火来了！”\n那师父爬上马，与八戒、沙僧，复东来有二十馀里，方才歇下道：“悟空，如何了呀！”行者丢下扇子道：“不停当！不停当！被那厮哄了。”三藏听说，愁促眉尖，闷添心上，止不住两泪交流，只道：“怎生是好！”八戒道：“哥哥，你急急忙忙叫回去是怎么说?”行者道：“我将扇子扇了一下，火光烘烘；第二扇，火气愈盛；第三扇，火头飞有千丈之高。若是跑得不快，把毫毛都烧尽矣！”八戒笑道：“你常说雷打不伤，火烧不损，如今何又怕火?”行者道：“你这呆子，全不知事！那时节用心防备，故此不伤；今日只为扇息火光，不曾捻避火诀，又未使护身法，所以把两股毫毛烧了。”沙僧道：“似这般火盛，无路通西，怎生是好?”八戒道：“只拣无火处走便罢。”三藏道：“那方无火?”八戒道：“东方、南方、北方，俱无火。”又问：“那方有经?”八戒道：“西方有经。”三藏道：“我只欲往有经处去哩。”沙僧道：“有经处有火，无火处无经，诚是进退两难。”"}]}
{"conversation": [{"input": "", "output": "师徒们正自胡谈乱讲，只听得有人叫道：“大圣不须烦恼，且来吃些斋饭再议。”四众回看时，见一老人，身披飘风氅，头顶偃月冠，手持龙头杖，足踏铁靿靴 (34) ，后带着一个雕嘴鱼腮鬼，鬼头上顶着一个铜盆，盆内有些蒸饼糕糜，黄粮米饭，在于西路下躬身道：“我本是火焰山土地。知大圣保护圣僧，不能前进，特献一斋。”行者道：“吃斋小可，这火光几时灭得，让我师父过去?”土地道：“要灭火光，须求罗刹女借芭蕉扇。”行者去路旁拾起扇子道：“这不是？那火光越扇越着，何也?”土地看了，笑道：“此扇不是真的，被他哄了。”行者道：“如何方得真的?”那土地又控背躬身，微微笑道：“若还要借真蕉扇，须是寻求大力王。”\n毕竟不知大力王有甚缘故，且听下回分解。\n第六十回　牛魔王罢战赴华筵 孙行者二调芭蕉扇\n土地说：“大力王即牛魔王也。”行者道：“这山本是牛魔王放的火，假名火焰山?”土地道：“不是，不是。大圣若肯赦小神之罪，方敢直言。”行者道：“你有何罪？直说无妨。”土地道：“这火原是大圣放的。”行者怒道：“我在那里，你这等乱谈！我可是放火之辈?”土地道：“是你也认不得我了。此间原无这座山。因大圣五百年前，大闹天宫时，被显圣擒了，押赴老君，将大圣安于八卦炉内，煅炼之后开鼎，被你蹬倒丹炉，落了几个砖来，内有馀火，到此处化为火焰山。我本是兜率宫守炉的道人。当被老君怪我失守，降下此间，就做了火焰山土地也。”猪八戒闻言恨道：“怪道你这等打扮！原来是道士变的土地。”\n行者半信不信道：“你且说，早寻大力王何故?”土地道：“大力王乃罗刹女丈夫，他这向撇了罗刹，现在积雷山摩云洞。有个万岁狐王，那狐王死了，遗下一个女儿，叫做玉面公主。那公主有百万家私，无人掌管。二年前，访着牛魔王神通广大，情愿倒陪家私，招赘为夫。那牛王弃了罗刹，久不回顾。若大圣寻着牛王，拜求来此，方借得真扇。一则扇息火焰，可保师父前进；二来永除火患，可保此地生灵；三者赦我归天，回缴老君法旨。”行者道：“积雷山坐落何处？到彼有多少程途?”土地道：“在正南方。此间到彼，有三千馀里。”行者闻言，即吩咐沙僧、八戒保护师父，又教土地陪伴勿回。随即忽的一声，渺然不见。\n那里消半个时辰，早见一座高山凌汉 (35) 。按落云头，停立巅峰之上观看。真是好山："}]}
{"conversation": [{"input": "", "output": "那里消半个时辰，早见一座高山凌汉 (35) 。按落云头，停立巅峰之上观看。真是好山：\n高不高顶摩碧汉，大不大根扎黄泉 (36) 。山前日暖，岭后风寒。山前日暖，有三冬草木无知；岭后风寒，见九夏冰霜不化。龙潭接涧水长流，虎穴依崖花放早。水流千派似飞琼，花放一心如布锦。湾环岭上湾环树。扢扠石外扢扠松。真个是高的山，峻的岭，陡的崖，深的涧，香的花，美的果，红的藤，紫的竹，青的松，翠的柳。八节四时颜不改，千年万古色如龙。\n大圣看够多时，步下尖峰，入深山找寻路径。正自没个消息，忽见松阴下有一女子，手折了一枝香兰，袅袅娜娜而来。大圣闪在怪石之旁定睛观看，那女子怎生模样：\n娇娇倾国色，缓缓步移莲 (37) 。貌若王嫱 (38) ，颜如楚女 (39) 。如花解语 (40) ，似玉生香。高髻堆青 碧鸦 (41) ，双睛蘸绿横秋水 (42) 。湘裙半露弓鞋小，翠袖\n微舒粉腕长。说甚么暮雨朝云 (43) ，真个是朱唇皓齿。锦江滑腻蛾眉秀 (44) ，赛过文君与薛涛 (45) 。\n那女子渐渐走近石边，大圣恭然施礼，缓缓而言曰：“女菩萨何往?”那女子未曾观看，听得叫问，却自抬头，忽见大圣的相貌丑陋，老大心惊，欲退难退，欲行难行，只得战兢兢勉强答道：“你是何方来者？敢在此间问谁?”大圣沉思道：“我若说出取经求扇之事，恐这厮与牛王有亲，且只以假亲托意，来请魔王之言而答方可。”那女子见他不语，变了颜色，怒声喝道：“你是何人敢来问我！”大圣躬身陪笑道：“我是翠云山来的，初到贵处，不知路径。敢问菩萨，此间可是积雷山?”那女子道：“正是。”大圣道：“有个摩云洞，坐落何处?”那女子道：“你寻那洞做甚?”大圣道：“我是翠云山芭蕉洞铁扇公主央来请牛魔王的。”\n那女子一听铁扇公主请牛魔王之言，心中大怒，彻耳根子通红，泼口骂道：“这贱婢，着实无知！牛王自到我家未及二载，也不知送了他多少珠翠金银，绫罗缎匹，年供柴，月供米，自自在在受用，还不识羞，又来请他怎的！”大圣闻言，情知是玉面公主，故意子掣出铁棒大喝一声道：“你这泼贱，将家私买住牛王，诚然是陪钱嫁汉！你倒不羞，却敢骂谁！”那女子见了，唬得魄散魂飞，没好步乱 金莲，战兢兢回头便走。这大圣吆吆喝喝，随后相跟。原来穿过松阴，就是摩云洞口。女子跑进去，扑的把门关了。大圣却收了铁棒，咳咳停步看时 (46) ，好所在："}]}
{"conversation": [{"input": "", "output": "树林森密，崖削峻嶒。薜萝阴冉冉，兰蕙味馨馨。流泉漱玉穿修竹 (47) ，巧石知机带落英 (48) 。烟霞笼远岫，日月照云屏。龙吟虎啸，鹤唳莺鸣。一片清幽真可爱，琪花瑶草景常明。不亚天台仙洞 (49) 。胜如海上蓬瀛。\n且不言行者这里点看景致。却说那女子跑得粉汗淋淋，唬得兰心吸吸，径入书房里面。原来牛魔王正在那里静玩丹书。这女子没好气倒在怀里，抓耳挠腮，放声大哭。牛王满面陪笑道：“美人，休得烦恼，有甚话说?”那女子跳天索地，口中骂道：“泼魔害杀我也！”牛王笑道：“你为甚事骂我?”女子道：“我因父母无依，招你护身养命。江湖中说你是条好汉，你原来是个惧内的庸夫！”牛王闻说，将女子抱住道：“美人，我有那些不是处，你且慢慢说来，我与你陪礼。”女子道：“适才我在洞外闲步花阴，折兰采蕙，忽有一个毛脸雷公嘴的和尚，猛地前来施礼，把我吓了个呆挣。及定性问是何人，他说是铁扇公主央他来请牛魔王的。被我说了两句，他倒骂了我一场，将一根棍子赶着我打。若不是走得快些，几乎被他打死！这不是招你为祸？害杀我也。”牛王闻言，却与他整容陪礼，温存良久，女子方才息气。魔王却发狠道：“美人在上，不敢相瞒。那芭蕉洞虽是僻静，却清幽自在。我山妻自幼修持，也是个得道的女仙，却是家门严谨，内无一尺之童，焉得有雷公嘴的男子央来，这想是那里来的怪妖，或者假绰名声，至此访我。等我出去看看。”\n好魔王，拽开步出了书房，上大厅取了披挂，结束了。拿了一条混铁棍出门高叫道：“是谁人在我这里无状?”行者在旁，见他那模样，与五百年前又大不同。只见：\n头上戴一顶水磨银亮熟铁盔，身上贯一副绒穿锦绣黄金甲；足下踏一双卷尖粉底麂皮靴，腰间束一条攒丝三股狮蛮带。一双眼光如明镜，两道眉艳似红霓。口若血盆，齿排铜板。吼声响震山神怕，行动威风恶鬼慌。四海有名称混世，西方大力号魔王。"}]}
{"conversation": [{"input": "", "output": "这大圣整衣上前，深深的唱个大喏道：“长兄，还认得小弟么?”牛王答礼道：“你是齐天大圣孙悟空么?”大圣道：“正是，正是，一向久别未拜。适才到此问一女子，方得见兄，丰采果胜常，真可贺也！”牛王喝道：“且休巧舌！我闻你闹了天宫，被佛祖降压在五行山下，近解脱天灾，保护唐僧西天见佛求经，怎么在号山枯松涧火云洞把我小儿牛圣婴害了？正在这里恼你，你却怎么又来寻我?”大圣作礼道：“长兄勿得误怪小弟。当时令郎捉住吾师，要食其肉，小弟近他不得，幸观音菩萨欲救我师，劝他归正。现今做了善财童子，比兄长还高，享极乐之门堂，受逍遥之永寿，有何不可，返怪我耶?”牛王骂道：“这个乖嘴的猢狲！害子之情被你说过。你才欺我爱妾，打上我门何也?”大圣笑道：“我因拜谒长兄不见，向那女子拜问，不知就是二嫂嫂。因他骂了我几句，是小弟一时粗鲁，惊了嫂嫂，望长兄宽恕宽恕！”牛王道：“既如此说，我看故旧之情，饶你去罢。”\n大圣道：“既蒙宽恩，感谢不尽。但尚有一事奉渎 (50) ，万望周济周济 (51) 。”牛王骂道：“这猢狲不识起倒！饶了你，倒还不走，反来缠我，甚么周济周济！”大圣道：“实不瞒长兄，小弟因保唐僧西进，路阻火焰山。不能前进。询问土人，知尊嫂罗刹女有一柄芭蕉扇，欲求一用。昨到旧府奉拜嫂嫂，嫂嫂坚执不借，是以特求长兄。望兄长开天地之心，同小弟到大嫂处一行，千万借扇扇灭火焰，保得唐僧过山，即时完璧 (52) 。”牛王闻言，心如火发。咬响钢牙骂道：“你说你不无礼，你原来是借扇之故。一定先欺我山妻，山妻想是不肯，故来寻我！且又赶我爱妾！常言道：‘朋友妻，不可欺；朋友妾，不可灭。’你既欺我妻，又灭我妾，多大无礼？上来吃我一棍！”大圣道：“哥要说打，弟也不惧，但求宝贝，是我真心。万乞借我使使！”牛王道：“你若三合敌得我，我着山妻借你；如敌不过，打死你，与我雪恨！”大圣道：“哥说得是。小弟这一向疏懒，不曾与兄相会，不知这几年武艺比昔日如何，我兄弟们请演演棍看。”这牛王那容分说，掣混铁棍劈头就打。这大圣持金箍棒，随手相迎。两个这场好斗："}]}
{"conversation": [{"input": "", "output": "金箍棒，混铁棍，变脸不以朋友论。那个说：“正怪你这猢狲害子情！”这个说：“你令郎已得道休嗔恨！”那个说：“你无知怎敢上我门?”这个说：“我有因特地来相问。”一个要求扇子保唐僧，一个不借芭蕉忒鄙吝。语去言来失旧情，举家无义皆生忿。牛王棍起赛蛟龙，大圣棒迎神鬼遁。初时争斗在山前，后来齐驾祥云进。半空之内显神通，五彩光中施妙运。两条棍响振天关，不见输赢皆傍寸 (53) 。\n这大圣与那牛王斗经百十回合，不分胜负。正在难解难分之际，只听得山峰上有人叫道：“牛爷爷，我大王多多拜上，幸赐早临，好安座也。”牛王闻说，使混铁棍支住金箍棒，叫道：“猢狲，你且住了，等我去一个朋友家赴会来者！”言毕，按下云头，径至洞里，对玉面公主道：“美人，才那雷公嘴的男子乃孙悟空猢狲，被我一顿棍打走了，再不敢来。你放心耍子。我到一个朋友处吃酒去也。”他才卸了盔甲，穿一领鸦青剪绒袄子，走出门，跨上“辟水金睛兽”，着小的们看守门庭，半云半雾一直向西北方而去。\n大圣在高峰上看着，心中暗想道：“这老牛不知又结识了甚么朋友，往那里去赴会，等老孙跟他走走。”好行者，将身幌一幌，变作一阵清风赶上，随着同走。不多时到了一座山中，那牛王寂然不见。大圣聚了原身，入山寻看，那山中有一面清水深潭，潭边有一座石碣，碣上有六个大字，乃“乱石山碧波潭”。大圣暗想道：“老牛断然下水去了。水底之精，若不是蛟精，必是龙精、鱼精，或是龟鳖鼋鼍之精。等老孙也下去看看。”\n好大圣，捻着诀念个咒语，摇身一变，变作一个螃蟹，不大不小的，有三十六斤重。扑的跳在水中径沉潭底。忽见一座玲珑剔透的牌楼，楼下拴着那个辟水金睛兽。进牌楼里面，却就没水。大圣爬进去，仔细看时，只见那壁厢一派音乐之声，但见：\n朱宫贝阙，与世不殊。黄金为屋瓦，白玉作门枢。屏开玳瑁甲，槛砌珊瑚珠。祥云瑞蔼辉莲座，上接三光下八衢。非是天宫并海藏，果然此处赛蓬壶。高堂设宴罗宾主，大小官员冠冕珠。忙呼玉女捧牙槃 (54) ，催唤仙娥调律吕 (55) 。长鲸鸣，巨蟹舞，鳖吹笙，鼍击鼓，骊颔之珠照樽俎 (56) 。鸟篆之文列翠屏 (57) ， 须之帘挂廊庑 (58) 。八音迭奏杂仙韶 (59) ，宫商响彻遏云霄 (60) 。青头鲈妓抚瑶瑟，红眼马郎品玉箫。鳜婆顶献香獐脯，龙女头簪金凤翘。吃的是，天厨八宝珍馐味；饮的是，紫府琼浆熟酝醪 (61) 。"}]}
{"conversation": [{"input": "", "output": "那上面坐的是牛魔王，左右有三四个蛟精，前面坐着一个老龙精，两边乃龙子、龙孙、龙婆、龙女。正在那里觥筹交错之际，孙大圣一直走将上去，被老龙看见，即命：“拿下那个野蟹来！”龙子、龙孙一拥上前，把大圣拿住。大圣忽作人言，只叫：“饶命！饶命！”老龙道：“你是那里来的野蟹？怎么敢上厅堂，在尊客之前横行乱走？快早供来，免汝死罪！”好大圣，假捏虚言，对众供道：\n生自湖中为活，傍崖作窟权居。盖因日久得身舒，官受横行介士。 踏草拖泥落索 (62) ，从来未习行仪。不知法度冒王威，伏望尊慈恕罪！\n座上众精闻言，都拱身对老龙作礼道：“蟹介士初入瑶宫，不知王礼，望尊公饶他去罢。”老龙称谢了。众精即教：“放了那厮，且记打，外面伺候。”大圣应了一声，往外逃命，径至牌楼之下。心中暗想道：“这牛王在此贪杯，那里等得他散？……就是散了，也不肯借扇与我。不如偷了他的金睛兽，变做牛魔王，去哄那罗刹女，骗他扇子，送我师父过山为妙。”\n好大圣，即现本像，将金睛兽解了缰绳，扑一把跨上雕鞍，径直骑出水底。到于潭外，将身变作牛王模样，打着兽，纵着云，不多时，已至翠云山芭蕉洞口，叫声“开门！”那洞门里有两个女童，闻得声音开了门，看见是牛魔王嘴脸，即入报：“奶奶，爷爷来家了。”那罗刹听言，忙整云鬟，急移莲步，出门迎接。这大圣下雕鞍牵进金睛兽，弄大胆 骗女佳人 (63) 。罗刹女肉眼，认他不出，即携手而入。着丫鬟设座看茶，一家子见是主公，无不敬谨。"}]}
{"conversation": [{"input": "", "output": "须臾间叙及寒温。“牛王”道：“夫人久阔。”罗刹道：“大王万福。”又云：“大王宠幸新婚，抛撇奴家，今日是那阵风儿吹你来的?”大圣笑道：“非敢抛撇，只因玉面公主招后，家事繁冗，朋友多顾，是以稽留在外，却也又治得一个家当了。”又道：“近闻悟空那厮，保唐僧将近火焰山界，恐他来向你借扇子。我恨那厮害子之仇未报，但来时可差人报我，等我拿他，分尸万段，以雪我夫妻之恨。”罗刹闻言，滴泪告道：“大王，常言说：‘男儿无妇财无主，女子无夫身无主。’我的性命，险些儿不着这猢狲害了！”大圣得故子发怒骂道：“那泼猴几时过去了?”罗刹道：“还未去。昨日到我这里借扇子，我因他害孩儿之故，披挂了，轮宝剑出门，就砍那猢狲。他忍着疼，叫我做嫂嫂，说大王曾与他结义。”大圣道：“是，五百年前曾拜为七兄弟。”罗刹道：“被我骂也不敢回言，砍也不敢动手，后被我一扇子扇去；不知在那里寻得个定风法儿，今早又在门外叫唤。是我又使扇扇，莫想得动。急轮剑砍时，他就不让我了。我怕他棒重，就走入洞里，紧关上门。不知他又从何处，钻在我肚腹之内，险被他害了性命！是我叫他几声叔叔，将扇与他去也。”大圣又假意捶胸道：“可惜，可惜！夫人错了，怎么就把这宝贝与那猢狲？恼杀我也！”\n罗刹笑道：“大王息怒，与他的是假扇，但哄他去了。”大圣问：“真扇在于何处?”罗刹道：“放心，放心！我收着哩。”叫丫鬟整酒接风贺喜。遂擎杯奉上道：“大王，燕尔新婚，千万莫忘结发，且吃一杯乡中之水。”大圣不敢不接，只得笑吟吟，举觞在手道：“夫人先饮。我因图治外产，久别夫人，早晚蒙护守家门，权为酬谢。”罗刹复接杯斟起，递与大王道：“自古道：‘妻者，齐也。’夫乃养身之父，讲甚么谢。”两人谦谦讲讲，方才坐下巡酒。大圣不敢破荤，只吃几个果子，与他言言语语。\n酒至数巡，罗刹觉有半酣，色情微动，就和孙大圣挨挨擦擦，搭搭拈拈；携着手俏语温存，并着肩低声俯就。将一杯酒，你喝一口，我喝一口，却又哺果。大圣假意虚情，相陪相笑，没奈何，也与他相倚相偎。果然是：\n钓诗钩，扫愁帚，破除万事无过酒。男儿立节放襟怀。女子忘情开笑口。面赤似夭桃 (64) ，身摇如嫩柳。絮絮叨叨话语多，捻捻掐掐风情有。时见掠云鬟，又见轮尖手。几番常把脚儿跷，数次每将衣袖抖。粉项自然低，蛮腰渐觉扭 (65) 。合欢言语不曾丢，酥胸半露松金钮。醉来真个玉山颓 (66) ，饧眼摩娑几弄丑。"}]}
{"conversation": [{"input": "", "output": "大圣见他这等酣然，暗自留心，挑斗道：“夫人，真扇子你收在那里？早晚仔细，但恐孙行者变化多端，却又来骗去。”罗刹笑嘻嘻的，口中吐出，只有一个杏叶儿大小，递与大圣道：“这个不是宝贝?”大圣接在手中，却又不信，暗想道：“这些些儿，怎生扇得火灭？怕又是假的。”罗刹见他看着宝贝沉思，忍不住上前，将粉面榅在行者脸上，叫道：“亲亲，你收了宝贝吃酒罢。只管出神想甚么哩?”大圣就趁脚儿跷，问他一句道：“这般小小之物，如何扇得八百里火焰?”罗刹酒陶真性无忌惮，就说出方法道：“大王，与你别了二载，你想是昼夜贪欢，被那玉面公主弄伤了神思，怎么自家的宝贝事情，也都忘了？只将左手大指头捻着那柄儿上第七缕红丝，念一声‘呬嘘呵吸嘻吹呼’，即长一丈二尺长短。这宝贝变化无穷，那怕他八万里火焰，可一扇而消也。”\n大圣闻言，切切记在心上。却把扇儿也噙在口里，把脸抹一抹，现了本像。厉声高叫道：“罗刹女！你看看我可是你亲老公？就把我缠了这许多丑勾当，不羞，不羞！”那女子一见是孙行者，慌得推倒桌席，跌落尘埃，羞愧无比，只叫：“气杀我也！气杀我也！”\n这大圣，不管他死活，摔脱手，拽大步径出了芭蕉洞。正是无心贪美色，得意笑颜回。将身一纵，踏祥云，跳上高山，将扇子吐出来，演演方法。将左手大指头捻着那柄上第七缕红丝，念了一声“呬嘘呵吸嘻吹呼”，果然长了有一丈二尺长短。拿在手中，仔细看了又看，比前番假的果是不同，只见祥光晃晃，瑞气纷纷，上有三十六缕红丝，穿经度络，表里相联。原来行者只讨了个长的方法，不曾讨他个小的口诀，左右只是那等长短。没奈何，只得搴在肩上，找旧路而回，不题。"}]}
{"conversation": [{"input": "", "output": "却说那牛魔王在碧波潭底与众精散了筵席，出得门来，不见了辟水金睛兽。老龙王聚众精问道：“是谁偷放牛爷的金睛兽也?”众精跪下道：“没人敢偷。我等俱在筵前供酒捧盘，供唱奏乐，更无一人在前。”老龙道：“家乐儿断乎不敢，可曾有甚生人进来?”龙子、龙孙道：“适才安座之时，有个蟹精到此。那个便是生人。”牛王闻说，顿然省悟道：“不消讲了。早间贤友着人邀我时，有个孙悟空保唐僧取经，路遇火焰山难过，曾向我求借芭蕉扇。我不曾与他，他和我赌斗一场，未分胜负，我却丢了他，径赴盛会。那猴子千般伶俐，万样机关，断乎是那厮变作蟹精，来此打探消息，偷了我兽，去山妻处骗了那一把芭蕉扇儿也！”众精见说，一个个胆战心惊，问道：“可是那大闹天宫的孙悟空么?”牛王道：“正是。列公若在西天路上，有不是处，切要躲避他些儿。”老龙道：“似这般说，大王的骏骑，却如之何?”牛王笑道：“不妨，不妨。列公各散，等我赶他去来。”\n遂而分开水路，跳出潭底，驾黄云径至翠云山芭蕉洞。只听得罗刹女跌脚捶胸，大呼小叫。推开门，又见辟水金睛兽拴在下边，牛王高叫：“夫人，孙悟空那厢去了?”众女童看见牛魔，一齐跪下道：“爷爷来了?”罗刹女扯住牛王，磕头撞脑，口里骂道：“泼老天杀的！怎样这般不谨慎，着那猢狲偷了金睛兽，变作你的模样到此骗我！”牛王切齿道：“猢狲那厢去了?”罗刹捶着胸膛骂道：“那泼猴赚了我的宝贝，现出原身走了。气杀我也！”牛王道：“夫人保重，勿得心焦。等我赶上猢狲，夺了宝贝，剥了他皮，锉碎他骨，摆出他的心肝，与你出气！”叫：“拿兵器来！”女童道：“爷爷的兵器，不在这里。”牛王道：“拿你奶奶的兵器来罢！”侍婢将两把青锋宝剑捧出。牛王脱了那赴宴的鸦青绒袄，束一束贴身的小衣，双手绰剑 (67) ，走出芭蕉洞，径奔火焰山上赶来。正是那：\n忘恩汉骗了痴心妇，烈性魔来近木叉人。\n毕竟不知此去吉凶如何，且听下回分解。\n--------------------\n(1) 　朱明——即夏季。古人称春季为“青阳”，夏季为“朱明”，秋季为“白藏”，冬季为“玄英”。\n(2) 　角黍——粽子。\n(3) 　龙舟句——这两句写端午节包粽子、赛龙舟的景象。屈原投江而死，传说吃粽子、赛龙舟是为纪念他。\n(4) 　中天之节——意思是天运正中，比喻盛世。意思是盛世的节日，具体指的是端阳节。\n(5) 　丧门——岁之凶神。星命家认为一年之中，都有善神和凶煞。丧门星是凶煞之一。"}]}
{"conversation": [{"input": "", "output": "(5) 　丧门——岁之凶神。星命家认为一年之中，都有善神和凶煞。丧门星是凶煞之一。\n(6) 　磕脑——古代男子的一种头巾，一般说来，虎皮磕脑是武士戴的裹头巾。\n(7) 　 (xiǎn)——衔，含。\n(8) 　散了火——即散伙。\n(9) 　左使了人——差遣错人了。\n(10) 　掆(gāng)住——顶住。\n(11) 　次人丁——次丁即次子，第二子。这句话的意思是老汉年老，不可能再有第二个儿子了。\n(12) 　团瓢——团瓢又称团焦、团标，圆形草房。\n(13) 　三花——道教指人的精、气、神为三花。精为玉花，气为金花，神为九花。\n(14) 　四大——道教以道、天、地、人为“四大”。佛教以地、水、火、风为“四大”，四者包含坚、湿、暖、动四种性能，认为人是由此四种性能构成。此处是说三藏神思昏乱，所指应该是佛教的“四大”。\n(15) 　僝(chán)僽——烦怨，烦恼。\n(16) 　黄婆、金老——在这里，黄婆指沙僧，金老指悟空。《西游记》中，黄婆、刀圭，皆指三藏，有时则指沙僧。可参见前注。\n(17) 　木母——指八戒，注已见前。\n(18) 　大走——远行。\n(19) 　鲲——鲲是古代传说中的大鱼，能变化为大鹏鸟而飞越大海。《庄子·逍遥游》：“北冥有鱼，其名为鲲，鲲之大不知其几千里也。化而为鸟，其名为鹏，鹏之背不知其几千里也。怒而飞，其翼若垂天之云。是鸟也，海运则将徙于南溟。”\n(20) 　影瞒——欺骗。\n(21) 　帮住——挟持住。\n(22) 　说泛——说动了心。\n(23) 　二心——心为心猿。心猿指悟空。这里的“二心”是指真假悟空。除此以外，“二心还深寓禅理”，也就是本回后面的诗中所说的“人有二心生祸灾”。沌乱——混乱。\n(24) 　钧旨——对郡王将相命令的尊称。\n(25) 　元明——佛教语，指众生固有的清净光明的本性。\n(26) 　六识——佛教以眼、耳、鼻、舌、身、意为“六识”。\n(27) 　锁 (lóng)猿马—— ，套在马头上用来系缰绳、挂嚼子的用具，又称“笼头”。这句话的意思是把心猿意马都锁住、控制住。\n(28) 　绰下大路——绰字有两种读音，同时也是多义字。读作chuò，如绰约、绰绰有余、绰号等。读作chāo，意思是抓、顺着、趁等。这里的意思是顺着大路走下去。\n(29) 　深衣——古代一种上衣和下裳连在一起的衣服，士大夫、庶人的家居服。"}]}
{"conversation": [{"input": "", "output": "(29) 　深衣——古代一种上衣和下裳连在一起的衣服，士大夫、庶人的家居服。\n(30) 　 (zhǎi)靸(sǎ) (wēng)鞋——一种长筒皮靴子。(如果分开解释，则靸鞋，一作拖鞋，又一种说法是，鞋帮纳得很密前脸很深，上面缝着皮粱的鞋子。 鞋，高筒棉鞋。)\n(31) 　咍(hāi)口—笑口。\n(32) 　令正——对方的嫡妻(正室、大老婆)的尊称。\n(33) 　倾——倒，害。\n(34) 　靿靴——长筒靴子。\n(35) 　汉——天河、银河。\n(36) 　黄泉——地下很深的泉水。又，人死埋葬的地方也称“黄泉”。这里是前者的意思。\n(37) 　步移莲——古代称美女走路为“莲步”。典出南朝东昏侯的故事。《南史》卷五《齐本纪下·废帝东昏侯》：“又凿金为莲华以帖地，令潘妃行其上，曰：‘此步步莲华也。’”后人就用“莲步”形容女子轻盈的步伐。又，古人又美称女子的纤足为“金莲”。\n(38) 　王嫱——即汉代王昭君。她本是汉元帝时宫女，赐匈奴呼韩邪单于为阏氏。《汉书·元帝纪》：“赐单于待诏掖庭王嫱为阏氏。”又，《后汉书》卷八十九《南匈奴列传》：“知牙师者，王昭君之子也。昭君字嫱，南郡人也。初，元帝时，以良家子选入掖庭。时呼韩邪来朝，帝敕以宫女五人赐之。昭君入宫数岁，不得见御，积悲怨，乃请掖庭令求行。呼韩邪临辞大会，帝召五女以示之。昭君丰容靓饰，光明汉宫，顾景徘徊，竦动左右。帝见大惊，意欲留之，而难于失信，遂与匈奴。”又，《西京杂记》也记昭君故事，却增加了画工索贿不成而点破昭君美人图的故事，画工毛延寿等在昭君出塞后，因此事而弃市。历代文人对王昭君的故事多有演绎，赋予新的意义。\n(39) 　楚女——应是传说中的巫峡神女。事见《文选》宋玉《高唐赋·序》：“昔者楚襄王与宋玉游于云梦之台，望高唐之观，其上独有云气，崒兮直上，忽兮改容，须臾之间变化无穷。王问玉曰：‘此何气也？’玉对曰：‘所谓朝云者也。’王曰：‘何谓朝云？’玉曰：‘昔者先王尝游高唐，怠而昼寝，梦见一妇人曰：“妾巫山之女也，为高唐之客。闻君游高唐，愿荐枕席。”王因幸之。去而辞曰：“妾在巫山之阳，高丘之阻，旦为朝云，暮为行雨，朝朝暮暮，阳台之下，”旦朝视之如言，故为立庙，号曰朝云。’”以后，巫娥、楚女在文学作品中常比喻美女。"}]}
{"conversation": [{"input": "", "output": "(40) 　如花解语——形容美丽且聪慧的女子。事见五代·王仁裕《开元天宝遗事》：“明皇秋八月，太液池有千叶白莲数枝盛开，帝与贵戚宴赏焉，左右皆叹羡。久之，帝指贵妃示于左右曰：‘争如我解语花。’”这原本是唐玄宗赞美杨贵妃的话，后人在文学作品中常常使用，以形容聪明美丽、善解人意的女子。\n(41) 　鸦——这里意思是黑色。诗词中常将女子黑色的鬓发称为“鸦鬓”。\n(42) 　双睛横秋水——形容明亮清澈的眼波像秋水一样。《文选》傅毅《舞赋》：“眉连娟以增绕兮，目流睇而横波。”又，唐·李贺《唐儿歌》：“头玉硗硗眉刷翠，杜郎生得真男子。骨重神寒天庙器，一双瞳仁剪秋水。”又，南唐·李煜《菩萨蛮》：“眼色暗相钩，秋波横欲流。”后来“横波”、“秋水”、“秋波”等都形容眼睛和眼神。\n(43) 　暮雨朝云——见“楚女”注释。\n(44) 　蛾眉——形容美女的眉毛。事见《诗经·卫风·硕人》：“领如蝤蛴，齿如瓠犀，螓首蛾眉。”又，屈原《离骚》：“众女嫉余之蛾眉兮，谣诼谓余之善淫。”\n(45) 　文君薛涛——文君即汉代卓文君，因慕司马相如才学而与他私奔。事见《史记·司马相如传》：“是时卓王孙有女文君新寡，好音，故相如缪与令相重，而以琴心挑之。相如之临邛，从车骑，雍容闲雅甚都；及饮卓氏，弄琴，文君窃从户窥之，心悦而好之，恐不得当也。既罢，相如乃使人重赐文君侍者通殷勤。文君夜亡奔相如，相如乃与驰归成都。”是说临邛富豪卓王孙与临邛令在卓家宴请司马相如，相如抚琴挑逗文君。据《史记索隐》说，相如弹的琴曲是《凤求凰》。关于文君的故事还有“文君当垆”、“文君驾车”、文君写《白头吟》等一系列故事。薛涛是唐代蜀中名妓，与诗人元稹过从甚密。后蜀·何光远《鉴戒录·蜀才妇》记载：“薛涛者，容仪颇丽，才调尤佳，言谑之间，立有酬对。大凡营妓，比无校书之称，自韦南康(按，韦皋)镇成都日，欲奏之而罢，至今呼之。”又，《丽情集》：“元微之元和中使蜀，籍妓薛涛者有才色。府公严司空知元之情，遣涛往侍焉。后登翰林，以诗寄曰：‘锦江滑腻峨眉秀，毓出文君与薛涛。言语巧偷鹦鹉舌，文章夺得凤凰毛。纷纷词客皆停笔，个个公侯欲梦刀。别后相思隔烟水，菖蒲花发五云高。’”上一句“锦江滑腻蛾眉秀”就是元稹的诗句。\n(46) 　咳咳——嬉笑的样子。"}]}
{"conversation": [{"input": "", "output": "(46) 　咳咳——嬉笑的样子。\n(47) 　流泉漱玉——流动的清泉激荡着泉中和泉边的石头，声音就像敲击玉石一样好听。晋代陆机《招隐诗》：“山溜何泠泠，飞泉漱鸣玉。”后来人们常用来形容山间美景，或写隐居生活的悠闲。\n(48) 　知机——有预见，能看出事物发展的隐微征兆。这里将石头人格化，说石头似乎知道节令的细微变化，所以上面带有落花。\n(49) 　天台仙洞——即刘晨、阮肇、入天台山遇仙故事，注已见前。在这里，天台仙洞比喻美景。\n(50) 　奉渎——客气话，意思是打搅、冒犯。奉在这里是敬语；渎即渎犯，冒犯。\n(51) 　周济——帮助、救助。\n(52) 　完璧——毫无损伤地归还。这里用的是蔺相如完璧归赵的典故。事见《史记·廉颇蔺相如传》，此不详述。\n(53) 　傍寸——帮衬的意思。是说两人不分输赢，两条棒起了帮衬作用，棒法都很精良。\n(54) 　牙槃——用象牙镶嵌的盘子。\n(55) 　律吕——古代调正音乐的工具，用竹管或金属管制成，共十二管。后来也用来指音律。\n(56) 　骊颔之珠——相传深渊之中有骊龙，颔下有宝珠，价值千金。但取骊颔之珠是非常危险的事情。典出《庄子·列御寇》：“河上有家贫恃纬萧而食者，其子没于渊，得千金之珠。其父谓子曰：‘取石头来锻之！夫千金之珠必在九重之渊而骊龙颔下，子能得珠者，必遭其睡也。使骊龙而寤，子尚奚微之有哉！’”这个故事是说儿子侥幸得骊珠，父亲却要把珠击碎，因为取这样贵重的珠，要冒风险，不值得。在这里，是描写龙宫的富贵气象。\n(57) 　鸟篆——篆体古文字。\n(58) 　虾须帘——古人以虾须比喻精巧的帘子。唐·陆畅《帘》诗：“劳将素手卷虾须，琼室流光更缀珠。”又，元·马祖常《琉璃帘》诗：“吴侬巧制玉玲珑，翡翠虾须迥不同。万缕横陈银色界，一尘不入水晶宫。”\n(59) 　八音迭奏杂仙韶——八音，古代对乐器的统称。通常是指八种材料制成的乐器。《周礼·春官·大师》：“皆播之以八音：金、石、土、革、丝、木、匏、竹。”郑玄注：“金，钟镈也；石，磬也；土，塤也；革，鼓 也；丝，琴瑟也；木，柷敔也；匏，笙也；竹，管箫也。”迭奏，轮番地演奏。仙韶，仙乐。《韶》，传说是舜时的乐名。《尚书·益稷》：“箫韶九成，凤凰来仪。”据说《韶》非常动听。据《论语·述而》记载：“子在齐闻《韶》，三月不知肉味。”"}]}
{"conversation": [{"input": "", "output": "(60) 　宫商响彻遏云霄——宫商，指音乐中的宫调和商调，泛指音乐、乐曲。遏云霄，形容音乐声音动听响亮，上干云霄。“遏云霄”典故出自《列子·汤问》：“薛谭学讴于秦青，未穷青之技；自谓尽之，遂辞归。秦青勿止，饯于郊衢，抚节悲歌，声振林木，响遏行云。薛谭乃谢求返，终身不敢言归。”\n(61) 　紫府——天上宫殿。\n(62) 　落索——连串不断的样子。是说野蟹爬进来时带着水草，拖泥带水的样子。\n(63) 　 骗—— 同诓。\n(64) 　夭桃——夭，少好之貌。语出《诗经·周南·桃夭》：“桃之夭夭，灼灼其华，之子于归，宜其室家。”\n(65) 　蛮腰——形容美女的腰肢。典出唐·孟棨《本事诗》：“白尚书姬人樊素善歌，妓人小蛮善舞。尝为诗曰：‘樱桃樊素口，杨柳小蛮腰。’”后人就用“蛮腰”来形容美女的腰肢。\n(66) 　玉山颓——形容醉态。玉山原来形容人风姿仪容的高雅俊美。《晋书》卷三十五《裴楷传》：“楷风神高迈，容仪俊爽，博涉群书，特精理义，时人谓之‘玉人’；又称‘见裴叔则如近玉山，映照人也’。”后来，人们美化人的醉态，称为“玉山倾倒。又见《世说新语·容止》：“嵇康身长七尺八寸，风姿特秀。见者叹曰：‘萧萧肃肃，爽朗清举’。或曰‘肃肃如松下风，高而徐引’。山公曰：‘嵇叔夜之为人也，岩岩若孤松之独立，其醉也，傀俄若玉山之将崩。’”又，唐·李白《襄阳歌》：“清风朗月不用一钱买，玉山自倒非人推。”\n(67) 　绰剑——这里的“绰”，意思是抓。"}]}
{"conversation": [{"input": "", "output": "清字卷之十三\n第六十一回　猪八戒助力败魔王 孙行者三调芭蕉扇\n话表牛魔王赶上孙大圣，只见他肩膊上掮着那柄芭蕉扇，怡颜悦色而行。魔王大惊道：“猢狲原来把运用的方法儿也叨 得来了 (1) 。我若当面问他索取，他定然不与。倘若扇我一扇，要去十万八千里远，却不遂了他意？我闻得唐僧在那大路上等候；他二徒弟猪精，三徒弟流沙精，我当年做妖怪时，也曾会他。且变作猪精的模样，返骗他一场。料猢狲以得意为喜，必不详细隄防。”好魔王，他也有七十二变，武艺也与大圣一般，只是身子狼犺些，欠钻疾不活达些 (2) ；把宝剑藏了，念个咒语，摇身一变，即变作八戒一般嘴脸，抄下路当面迎着大圣，叫道：“师兄，我来也！”\n这大圣果然欢喜。古人云：“得胜的猫儿欢似虎”也，只倚着强能，更不察来人的意思。见是个八戒的模样，便就叫道：“兄弟，你往那里去?”牛魔王绰着经儿道：“师父见你许久不回，恐牛魔王手段大，你斗他不过，难得他的宝贝，教我来迎你的。”行者笑道：“不必费心，我已得了手了。”牛王又问道：“你怎么得的?”行者道：“那老牛与我战经百十合，不分胜负。他就撇了我，去那乱石山碧波潭底，与一伙蛟精、龙精饮酒。是我暗跟他去，变作个螃蟹，偷了他所骑的辟水金睛兽，变了老牛的模样，径至芭蕉洞哄那罗刹女。那女子与老孙结了一场干夫妻，是老孙设法骗将来的。”牛王道：“却是生受了 (3) 。哥哥劳碌太甚，可把扇子我拿。”孙大圣那知真假，也虑不及此，遂将扇子递与他。\n原来那牛王，他知那扇子收放的根本，接过手，不知捻个甚么诀儿，依然小似一片杏叶，现出本像。开言骂道：“泼猢狲！认得我么?”行者见了，心中自悔道：“是我的不是了！”恨了一声，跌足高呼道：“咦！逐年家打雁，今却被小雁儿鹐了眼睛 (4) 。”狠得他爆躁如雷，掣铁棒劈头便打，那魔王就使扇子扇他一下。不知那大圣先前变蟭蟟虫入罗刹女腹中之时，将定风丹噙在口里，不觉的咽下肚里，所以五脏皆牢，皮骨皆固，凭他怎么扇，再也扇他不动。牛王慌了，把宝贝丢入口中，双手轮剑就砍。那两个在半空中这一场好杀："}]}
{"conversation": [{"input": "", "output": "齐天孙大圣，混世泼牛王，只为芭蕉扇，相逢各骋强。粗心大圣将人骗，大胆牛王把扇诓。这一个，金箍棒起无情义；那一个，双刃青锋有智量。大圣施威喷彩雾，牛王放泼吐毫光。齐斗勇。两不良，咬牙锉齿气昂昂。播土扬尘天地暗，飞砂走石鬼神藏。这个说：“你敢无知返骗我！”那个说：“我妻许你共相将！”言村语泼，性烈情刚。那个说：“你哄人妻女真该死，告到官司有罪殃！”伶俐的齐天圣，凶顽的大力王，一心只要杀，更不待商量。棒打剑迎齐努力，有些松慢见阎王。\n且不说他两个相斗难分。却表唐僧坐在途中，一则火气蒸人，二来心焦口渴，对火焰山土地道：“敢问尊神，那牛魔王法力如何?”土地道：“那牛王神通不小，法力无边，正是孙大圣的敌手。”三藏道：“悟空是个会走路的，往常家二千里路，一霎时便回，怎么如今去了一日？断是与那牛王赌斗。”叫：“悟能，悟净，你两个，那一个去迎你师兄一迎？倘或遇敌，就当用力相助，求得扇子来，解我烦躁，早早过山。赶路去也。”八戒道：“今日天晚，我想着要去接他，但只是不认得积雷山路。”土地道：“小神认得。且教卷帘将军与你师父做伴，我与你去来。”三藏大喜道：“有劳尊神，功成再谢。”\n那八戒抖擞精神，束一束皂锦直裰，搴着钯，即与土地纵起云雾，径回东方而去。正行时，忽听得喊杀声高，狂风滚滚。八戒按住云头看时，原来孙行者与牛王厮杀哩。土地道：“天蓬还不上前怎的?”呆子掣钉钯厉声高叫道：“师兄，我来也！”行者恨道：“你这夯货，误了我多少大事！”八戒道：“师父教我来迎你，因认不得山路，商议良久，教土地引我，故此来迟。如何误了大事?”行者道：“不是怪你来迟。这泼牛十分无礼！我向罗刹处弄得扇子来，却被这厮变作你的模样，口称迎我，我一时欢悦，转把扇子递在他手，他却现了本像，与老孙在此比并，所以误了大事也。”八戒闻言大怒，举钉钯当面骂道：“我把你这血皮胀的遭瘟！你怎敢变作你祖宗的模样，骗我师兄，使我兄弟不睦！”你看他没头没脸的使钉钯乱筑。那牛王一则是与行者斗了一日，力倦神疲；二则是见八戒的钉钯凶猛，遮架不住，败阵就走。"}]}
{"conversation": [{"input": "", "output": "只见那火焰山土地，帅领阴兵，当面挡住道：“大力王，且住手。唐三藏西天取经，无神不保，无天不佑，三界通知，十方拥护。快将芭蕉扇来扇息火焰，教他无灾无障，早过山去；不然，上天责你罪愆，定遭诛也。”牛王道：“你这土地，全不察理！那泼猴夺我子，欺我妾，骗我妻，番番无道，我恨不得囫囵吞他下肚，化作大便喂狗，怎么肯将宝贝借他?”说不了，八戒赶上骂道：“我把你个结心癀 (5) ！快拿出扇来，饶你性命！”那牛王只得回头，使宝剑又战八戒。孙大圣举棒相帮。这一场在那里好杀：\n成精豕，作怪牛，兼上偷天得道猴。禅性自来能战炼，必当用土合元由。钉钯九齿尖还利，宝剑双锋快更柔。铁棒卷舒为主仗，土神助力结丹头 (6) 。三家刑克相争竞，各展雄才要运筹。捉牛耕地金钱长，唤豕归炉木气收。心不在焉何作道，神常守舍要拴猴。胡乱嚷，苦相求，三般兵刃响搜搜。钯筑剑伤无好意，金箍棒起有因由。只杀得星不光兮月不皎，一天寒雾黑悠悠！\n那魔王奋勇争强，且行且斗，斗了一夜，不分上下，早又天明。前面是他的积雷山摩云洞口，他三个与土地、阴兵，又喧哗振耳，惊动那玉面公主，唤丫鬟看是那里人嚷。只见守门小妖来报：“是我家爷爷与昨日那雷公嘴汉子并一个长嘴大耳的和尚，同火焰山土地等众厮杀哩！”玉面公主听言，即命外护的大小头目，各执枪刀助力。前后点起七长八短，有百十馀口，一个个卖弄精神，拈枪弄棒，齐告：“大王爷爷，我等奉奶奶内旨，特来助力也！”牛王大喜道：“来得好，来得好！”众妖一齐上前乱砍。八戒措手不及，倒拽着钯，败阵而走。大圣纵筋斗云，跳出重围。众阴兵亦四散奔走。老牛得胜，聚众妖归洞，紧闭了洞门不题。"}]}
{"conversation": [{"input": "", "output": "行者道：“这厮骁勇！自昨日申时前后，与老孙战起，直到今夜，未定输赢，却得你两个来接力。如此苦斗半日一夜，他更不见劳困。才这一伙小妖，却又莽壮。他将洞门紧闭不出，如之奈何?”八戒道：“哥哥，你昨日巳时离了师父，怎么到申时才与他斗起？你那两三个时辰，在那里的?”行者道：“别你后顷刻就到这座山上，见一个女子，问讯，原来就是他爱妾玉面公主。被我使铁棒唬他一唬，他就跑进洞，叫出那牛王来。与老孙劖言劖语嚷了一会，又与他交手，斗了有一个时辰。正打处，有人请他赴宴去了。是我跟他到那乱石山碧波潭底，变作一个螃蟹，探了消息，偷了他辟水金睛兽，假变牛王模样，复至翠云山芭蕉洞，骗了罗刹女，哄得他扇子。出门试演试演方法，把扇子弄长了，只是不会收小。正掮了走处，被他假变做你的嘴脸，返骗了去。故此耽搁两三个时辰也。”\n八戒道：“这正是俗语云：‘大海里翻了豆腐舡——汤里来，水里去。’如今难得他扇子，如何保得师父过山？且回去，转路走他娘罢！”土地道：“大圣休焦恼，天蓬莫懈怠。但说转路，就是入了傍门，不成个修行之类，古语云‘行不由径’，岂可转走？你那师父，在正路上坐着，眼巴巴只望你们成功哩！”行者发狠道：“正是，正是！呆子莫要胡谈，土地说得有理。我们正要与他：\n赌输赢，弄手段，等我施为地煞变。自到西方无对头，牛王本是心猿变。今番正好会源流，断要相持借宝扇。趁清凉，息火焰，打破顽空参佛面。行满超升极乐天，大家同赴龙华宴！”\n那八戒听言，便生努力。殷勤道：\n是，是，是！去，去，去！管甚牛王会不会，木生在亥配为猪，牵转牛儿归土类。申下生金本是猴，无刑无克多和气。用芭蕉，为水意，焰火消除成既济。昼夜休离苦尽功，功完赶赴“孟兰会”。\n他两个领着土地、阴兵一齐上前，使钉钯，轮铁棒，乒乒乓乓。把一座摩云洞的前门，打得粉碎。唬得那外护头目，战战兢兢闯入里边报道：“大王，孙悟空率众打破前门也！”那牛王正与玉面公主备言其事，懊恨孙行者哩，听说打破前门，十分发怒，急披挂拿了铁棍，从里边骂出来道：“泼猢狲！你是多大个人儿，敢这等上门撒泼，打破我门扇?”八戒近前乱骂道：“泼老剥皮！你是个甚样人物，敢量那个大小。不要走，看钯！”牛王喝道：“你这个馕糟食的夯货，不见怎的！快叫那猴儿上来！”行者道：“不知好歹的 草 (7) ！我昨日还与你论兄弟，今日就是仇人了，仔细吃吾一棒！”那牛王奋勇而迎。这场比前番更胜，三个英雄厮混在一处。好杀："}]}
{"conversation": [{"input": "", "output": "钉钯铁棒逞神威，同帅阴兵战老牺。牺牲独展凶强性 (8) ，遍满同天法力恢。使钯筑，着棍擂，铁棒英雄又出奇。三般兵器叮当响，隔架遮拦谁让谁？他道他为首，我道我夺魁。土兵为证难分解，木土相煎上下随。这两个说：“你如何不借芭蕉扇！”那一个道：“你焉敢欺心骗我妻！赶妾害儿仇未报，敲门打户又惊疑！”这个说：“你仔细堤防如意棒，擦着些儿就破皮！”那个说：“好生躲避钯头齿，一伤九孔血淋漓！”牛魔不怕施威猛，铁棍高擎有见机。翻云覆雨随来往，吐雾喷风任发挥。恨苦这场都拚命，各怀恶念喜相持。丢架手，让高低，前迎后挡总无亏。兄弟二人齐努力，单身一棍独施为。卯时战到辰时后，战罢牛魔束手回。\n他三个含死忘生，又斗有百十馀合。八戒发起呆性，仗着行者神通，举钯乱筑。牛王遮架不住，败阵回头，就奔洞门。却被土地、阴兵拦住洞门，喝道：“大力王，那里走！吾等在此！”那老牛不得进洞，急抽身，又见八戒、行者赶来，慌得卸了盔甲，丢了铁棍，摇身一变，变做一只天鹅，望空飞走。\n行者看见，笑道：“八戒！老牛去了。”那呆子漠然不知，土地亦不能晓，一个个东张西觑，只在积雷山前后乱找。行者指道：“那空中飞的不是?”八戒道：“那是一只天鹅。”行者道：“正是老牛变的。”土地道：“既如此，却怎生么?”行者道：“你两个打进此门，把群妖尽情剿除，拆了他的窝巢，绝了他的归路，等老孙与他赌变化去。”那八戒与土地，依言攻破洞门不题。\n这大圣收了金箍棒，捻诀念咒，摇身一变，变作一个海东青，飕的一翅，钻在云眼里，倒飞下来，落在天鹅身上，抱住颈项嗛眼。那牛王也知是孙行者变化，急忙抖抖翅，变作一只黄鹰，返来嗛海东青。行者又变作一个乌凤，专一赶黄鹰。牛王识得，又变作一只白鹤，长唳一声，向南飞去。行者立定，抖抖翎毛，又变作一只丹凤，高鸣一声。那白鹤见凤是鸟王，诸禽不敢妄动，刷的一翅，淬下山崖，将身一变，变作一只香獐，乜乜些些 (9) ，在崖前吃草。行者认得，也就落下翅来，变作一只饿虎，剪尾跑蹄，要来赶獐作食。魔王慌了手脚，又变作一只金钱花斑的大豹，要伤饿虎。行者见了，迎着风把头一幌，又变作一只金眼狻猊 (10) ，声如霹雳，铁额铜头，复转身要食大豹。牛王着了急，又变作一个人熊，放开脚就来擒那狻猊。行者打个滚，就变作一只赖象，鼻似长蛇，牙如竹笋，撒开鼻子，要去卷那人熊。"}]}
{"conversation": [{"input": "", "output": "牛王嘻嘻的笑了一笑，现出原身——一只大白牛。头如峻岭，眼若闪光，两只角似两座铁塔，牙排利刃。连头至尾，有千馀丈长短，自蹄至背，有八百丈高下，对行者高叫道：“泼猢狲！你如今将奈我何?”行者也就现了原身，抽出金箍棒来，把腰一躬，喝声叫“长！”长得身高万丈，头如泰山，眼如日月，口似血池，牙似门扇，手执一条铁棒，着头就打。那牛王硬着头，使角来触。这一场，真个是撼岭摇山，惊天动地！有诗为证。诗曰：\n道高一尺魔千丈，奇巧心猿用力降。\n若得火山无烈焰，必须宝扇有清凉。\n黄婆矢志扶元老 (11) ，木母留情扫荡妖。\n和睦五行归正果，炼魔涤垢上西方。\n他两个大展神通，在半山中赌斗，惊得那过往虚空，一切神众与金头揭谛、六甲六丁、一十八位护教伽蓝都来围困魔王。那魔王公然不惧，你看他东一头，西一头，直挺挺，光耀耀的两只铁角，往来抵触；南一撞，北一撞，毛森森，筋暴暴的一条硬尾，左右敲摇。孙大圣当面迎，众多神四面打，牛王急了，就地一滚，复本像，便投芭蕉洞去。行者也收了法像，与众多神随后追袭。那魔王闯入洞里，闭门不出。概众把一座翠云山围得水泄不通。\n正都上门攻打，忽听得八戒与土地、阴兵嚷嚷而至。行者见了，问曰：“那摩云洞事体如何?”八戒笑道：“那老牛的娘子，被我一钯筑死，剥开衣看，原来是个玉面狸精。那伙群妖，俱是些驴、骡、犊、特、獾、狐、狢、獐、羊、虎、糜、鹿等类。已此尽皆剿戮，又将他洞府房廊放火烧了。土地说他还有一处家小，住居此山，故又来这里扫荡也。”行者道：“贤弟有功。可喜，可喜！老孙空与那老牛赌变化，未曾得胜。他变做无大不大的白牛，我变了法天象地的身量。正和他抵触之间，幸蒙诸神下降。围困多时，他却复原身，走进洞去矣。”八戒道：“那可是芭蕉洞么?”行者道：“正是，正是！罗刹女正在此间。”八戒发狠道：“既是这般，怎么不打进去，剿除那厮，问他要扇子，倒让他停留长智，两口儿叙情！”"}]}
{"conversation": [{"input": "", "output": "好呆子，抖擞威风，举钯照门一筑，忽辣的一声，将那石崖连门筑倒了一边。慌得那女童忙报：“爷爷！不知甚人把前门都打坏了！”牛王方跑进去，喘嘘嘘的正告诉罗刹女与孙行者夺扇子赌斗之事，闻报心中大怒。就口中吐出扇子，递与罗刹女。罗刹女接扇在手，满眼垂泪道：“大王！把这扇子送与那猢狲，教他退兵去罢。”牛王道：“夫人啊，物虽小而恨则深。你且坐着，等我再和他比并去来。”那魔重整披挂，又选两口宝剑。走出门来。正遇着八戒使钯筑门，老牛更不打话，掣剑劈脸便砍。八戒举钯迎着，向后倒退了几步，出门来，早有大圣轮棒当头。那牛魔即驾狂风跳离洞府，又都在那翠云山上相持。众多神四面围绕，土地兵左右攻击。这一场，又好杀哩：\n云迷世界，雾罩乾坤。飒飒阴风砂石滚，巍巍怒气海波浑。重磨剑二口，复挂甲全身。结冤深似海，怀恨越生嗔。你看齐天大圣因功绩，不讲当年老故人。八戒施威求扇子，众神护法捉牛君。牛王双手无停息，左遮右挡弄精神。只杀得那过鸟难飞皆敛翅，游鱼不跃尽潜鳞。鬼泣神嚎天地暗，龙愁虎怕日光昏！\n那牛王拚命捐躯，斗经五十馀合，抵敌不住败了阵，往北就走。早有五台山碧摩岩神通广大泼法金刚阻住，道：“牛魔，你往那里去！我等乃释迦牟尼佛祖差来，布列天罗地网，至此擒汝也！”正说间，随后有大圣、八戒、众神赶来。那魔王慌转身向南走，又撞着峨眉山清凉洞法力无量胜至金刚挡住，喝道：“吾奉佛旨在此，正要拿住你也！”牛王心慌脚软，急抽身往东便走，却逢着须弥山摩耳崖毘卢沙门大力金刚迎住道：“你老牛何往？我蒙如来密令，教来捕获你也！”牛王又悚然而退，向西就走，又遇着昆仑山金霞岭不坏尊王永住金刚敌住，喝道：“这厮又将安走！我领西天大雷音寺佛老亲言，在此把截，谁放你也！”那老牛心惊胆战，悔之不及。见那四面八方都是佛兵天将，真个似罗网高张，不能脱命。正在仓惶之际，又闻得行者帅众赶来，他就驾云头，望上便走。\n却好有托塔李天王并哪吒太子，领鱼肚药叉、巨灵神将，漫住空中，叫道：“慢来，慢来！吾奉玉帝旨意，特来此剿除你也！”牛王急了，依前摇身一变，还变做一只大白牛，使两只铁角去触天王，天王使刀来砍。随后孙行者又到。哪吒太子厉声高叫：“大圣，衣甲在身，不能为礼。愚父子昨日见佛如来，发檄奏闻玉帝，言唐僧路阻火焰山，孙大圣难伏牛魔王，玉帝传旨，特差我父王领众助力。”行者道：“这厮神通不小，又变作这等身躯，却怎奈何?”太子笑道：“大圣勿疑，你看我擒他。”"}]}
{"conversation": [{"input": "", "output": "这太子即喝一声“变！”变得三头六臂，飞身跳在牛王背上，使斩妖剑望颈项上一挥，不觉得把个牛头斩下。天王收刀，却才与行者相见。那牛王腔子里又钻出一个头来，口吐黑气，眼放金光。被哪吒又砍一剑，头落处，又钻出一个头来，一连砍了十数剑，随即长出十数个头。哪吒取出火轮儿挂在那老牛的角上，便吹真火，焰焰烘烘，把牛王烧得张狂哮吼，摇头摆尾。才要变化脱身，又被托塔天王将照妖镜照住本像，腾那不动，无计逃生，只叫：“莫伤我命！情愿归顺佛家也！”哪吒道：“既惜身命，快拿扇子出来！”牛王道：“扇子在我山妻处收着哩。”\n哪吒见说，将缚妖索子解下，跨在他那颈项上，一把拿住鼻头，将索穿在鼻孔里，用手牵来。孙行者却会聚了四大金刚、六丁六甲、护教伽蓝、托塔天王、巨灵神将并八戒、土地、阴兵，簇拥着白牛，回至芭蕉洞口。老牛叫道：“夫人，将扇子出来，救我性命！”罗刹听叫，急卸了钗环，脱了色服，挽青丝如道姑，穿缟素似比丘，双手捧那柄丈二长短的芭蕉扇子，走出门；又见有金刚众圣与天王父子，慌忙跪在地下，磕头礼拜道：“望菩萨饶我夫妻之命，愿将此扇奉承孙叔叔成功去也！”行者近前接了扇，同大众共驾祥云，径回东路。\n却说那三藏与沙僧立一会，坐一会，盼望行者，许久不回，何等忧虑！忽见祥云满空，瑞光满地，飘飘飖飖，盖众神行将近，这长老害怕道：“悟净！那壁厢是谁神兵来也?”沙僧认得道：“师父啊，那是四大金刚、金头揭谛、六甲六丁、护教伽蓝与过往众神。牵牛的是哪吒三太子，拿镜的是托塔李天王。大师兄执着芭蕉扇，二师兄并土地随后，其馀的都是护卫神兵。”三藏听说，换了昆卢帽，穿了袈裟，与悟净拜迎众圣，称谢道：“我弟子有何德能，敢劳列位尊圣临凡也！”四大金刚道：“圣僧喜了，十分功行将完。吾等奉佛旨差来助汝，汝当竭力修持，勿得须臾怠惰。”三藏叩齿叩头，受身受命。\n孙大圣执着扇子，行近山边，尽气力挥了一扇，那火焰山平平息焰，寂寂除光；行者喜喜欢欢，又扇一扇，只闻得习习潇潇，清风微动；第三扇，满天云漠漠，细雨落霏霏。有诗为证。诗曰：\n火焰山遥八百程，火光大地有声名。\n火煎五漏丹难熟 (12) ，火燎三关道不清 (13) 。\n时借芭蕉施雨露，幸蒙天将助神功。\n牵牛归佛休颠劣，水火相联性自平。\n此时三藏解燥除烦，清心了意。四众皈依，谢了金刚，各转宝山。六丁六甲，升空保护，过往神祇四散。天王、太子，牵牛径归佛地回缴。止有本山土地，押着罗刹女，在旁伺候。"}]}
{"conversation": [{"input": "", "output": "行者道：“那罗刹，你不走路，还立在此等甚?”罗刹跪道：“万望大圣垂慈，将扇子还了我罢。”八戒喝道：“泼贱人，不知高低！饶了你的性命就够了，还要讨甚么扇子，我们拿过山去，不会卖钱买点心吃？费了这许多精神力气，又肯与你？雨蒙蒙的，还不回去哩！”罗刹再拜道：“大圣原说扇息了火还我。今此一场，诚悔之晚矣。只因不倜傥，致令劳师动众。我等也修成人道，只是未归正果。见今真身现像归西，我再不敢妄作。愿赐本扇，从立自新，修身养命去也。”土地道：“大圣！趁此女深知息火之法，断绝火根，还他扇子，小神居此苟安，拯救这方生民，求些血食，诚为恩便。”行者道：“我当时问着乡人说：‘这山扇息火，只收得一年五谷，便又火发。’如何治得除根?”罗刹道：“要是断绝火根，只消连扇四十九扇，永远再不发了。”\n行者闻言，执扇子，使尽筋力，望山头连扇四十九扇，那山上大雨淙淙。果然是宝贝：有火处下雨，无火处天晴。他师徒们立在这无火处，不遭雨湿。坐了一夜，次早才收拾马匹、行李，把扇子还了罗刹。又道：“老孙若不与你，恐人说我言而无信。你将扇子回山，再休生事。看你得了人身，饶你去罢！”那罗刹接了扇子，念个咒语，捏做个杏叶儿噙在口里。拜谢了众圣，隐姓修行，后来也得了正果，经藏中万古流名。罗刹、土地，俱感激谢恩，随后相送。行者、八戒、沙僧，保着三藏遂此前进，真个是身体清凉，足下滋润。诚所谓：\n坎离既济真元合 (14) ，水火均平大道成。\n毕竟不知几年才回东土，且听下回分解。\n第六十二回　涤垢洗心惟扫塔 缚魔归正乃修身\n十二时中忘不得，行功百刻全收。五年十万八千周，休教神水涸，莫纵火光愁。 水火调停无损处，五行联络如钩。阴阳和合上云楼，乘鸾登紫府，跨鹤赴瀛洲。\n这一篇词，牌名《临江仙》，单道唐三藏师徒四众，水火既济，本性清凉。借得纯阴宝扇，搧息燥火遥山，不一日行过了八百之程。师徒们散诞逍遥，向西而去。正值秋末冬初时序，见了些：\n野菊残英落，新梅嫩蕊生。村村纳禾稼，处处食香羹。平林木落远山现，曲涧霜浓幽壑清。应钟气 (15) ，闭蛰营 (16) ，纯阴阳，月帝玄溟，盛水德，舜日怜晴 (17) 。地气下降，天气上升。虹藏不见影，池沼渐生冰。悬崖挂索藤花败，松竹凝寒色更青。\n四众行够多时，前又遇城池相近。唐僧勒住马叫徒弟：“悟空，你看那厢楼阁峥嵘，是个甚么去处?’”行者抬头观看，乃是一座城池。真个是："}]}
{"conversation": [{"input": "", "output": "龙蟠形势，虎踞金城 (18) 。四垂华盖近 (19) ，百转紫墟平 (20) 。玉石桥栏排巧兽，黄金台座列贤明。真个是神洲都会，天府瑶京。万里邦畿固，千年帝业隆。蛮夷拱服君恩远，海岳朝元圣会盈 (21) 。御阶洁净，辇路清宁。酒肆歌声闹，花楼喜气生。未央宫外长春树，应许朝阳彩凤鸣。\n行者道：“师父，那座城池，是一国帝王之所。”八戒笑道：“天下府有府城，县有县城，怎么就见是帝王之所?”行者道：“你不知帝王之居，与府县自是不同。你看他四面有十数座门。周围有百十馀里，楼台高耸，云雾缤纷，非帝京邦国，何以有此壮丽?”沙僧道：“哥哥眼明，虽识得是帝王之处，却唤做甚么名色?”行者道：“又无牌匾旌号，何以知之？须到城中询问，方可知也。”\n长老策马，须臾到门，下马过桥，进门观看。只见六街三市，货殖通财；又见衣冠隆盛，人物豪华。正行时，忽见有十数个和尚，一个个披枷戴锁，沿门乞化，着实的蓝缕不堪。三藏叹曰：“兔死狐悲，物伤其类。”叫：“悟空，你上前去问他一声，为何这等遭罪?”行者依言，即叫：“那和尚，你是那寺里的？为甚事披枷戴锁?”众僧跪倒道：“爷爷，我等是金光寺负屈的和尚。”行者道：“金光寺坐落何方?”众僧道：“转过隅头就是。”行者将他带在唐僧前问道：“怎生负屈，你说我听。”众僧道：“爷爷，不知你们是那方来的，我等似有些面善。此问不敢在此奉告，请到荒山，具说苦楚。”长老道：“也是。我们且到他那寺中去，仔细询问缘由。”同至山门，门上横写七个金字，“敕建护国金光寺”。师徒们进得门来观看，但见那：\n古殿香灯冷，虚廊叶扫风。凌云千尺塔，养性几株松。满地落花无客过，檐前蛛网任攀笼。空架鼓，枉悬钟，绘壁尘多彩像朦。讲座幽然僧不见，禅堂静矣鸟常逢。凄凉堪叹息，寂寞苦无穷。佛前虽有香炉设，灰冷花残事事空。\n三藏心酸，止不住眼中出泪。众僧们顶着枷锁，将正殿推开，请长老上殿拜佛。长老只得奉上心香，叩齿三咂。却转于后面，见那方丈檐柱上又锁着六七个小和尚，三藏甚不忍见。及到方丈，众僧俱来叩头，问道：“列位老爷像貌不一，可是东土大唐来的么?”行者笑道：“这和尚有甚未卜先知之法？我们正是。你怎么认得?”众僧道：“爷爷，我等有甚未卜先知之法，只是痛负了屈苦，无处分明，日逐家只是叫天叫地。想是惊动天神，昨日夜间，各人都得一梦，说有个东土大唐来的圣僧，救得我等性命，庶此冤苦可伸。今日果见老爷这般异像，故认得也。”"}]}
{"conversation": [{"input": "", "output": "三藏闻言大喜道：“你这里是何地方？有何冤屈?”众僧跪告：“爷爷，此城名唤祭赛国，乃西邦大去处。当年有四夷朝贡：南，月陀国；北，高昌国；东，西梁国；西，本钵国。年年进贡美玉明珠，娇妃骏马。我这里不动干戈，不去征讨，他那里自然拜为上邦。”三藏道：“既拜为上邦，想是你这国王有道，文武贤良。”众僧道：“爷爷，文也不贤，武也不良，国君也不是有道。我这金光寺，自来宝塔上祥云笼罩，瑞霭高升。夜放霞光，万里有人曾见；昼喷彩气，四国无不同瞻。故此以为天府神京，四夷朝贡。只是三年之前，孟秋朔日，夜半子时，下了一场血雨，天明时，家家害怕，户户生悲。众公卿奏上国王，不知天公甚事见责。当时延请道士打醮，和尚看经，答天谢地。谁晓得我这寺里黄金宝塔污了，这两年外国不来朝贡。我王欲要征伐，众臣谏道：我寺里僧人偷了塔上宝贝，所以无祥云瑞霭，外国不朝。昏君更不察理，那一些赃官，将我僧众拿了去，千般拷打，万样追求。当时我这里有三辈和尚，前两辈已被拷打不过，死了；如今又捉我辈，问罪枷锁。老爷在上。我等怎敢欺心，盗取塔中之宝？万望爷爷怜念，方以类聚，物以群分，舍大慈大悲，广施法力，拯救我等性命！”\n三藏闻言，点头叹道：“这桩事暗昧难明，一则是朝廷失政，二来是汝等有灾。既然天降血雨，污了宝塔，那时节何不启本奏君，致令受苦？“众僧道：“爷爷，我等凡人，怎知天意，况前辈俱未辨得，我等如何处之?”三藏道：“悟空，今日甚时分了?”行者道：“有申时前后。”三藏道：“我欲面君倒换关文，奈何这众僧之事，不得明白，难以对君奏言。我当时离了长安，在法门寺里立愿：上西方逢庙烧香，遇寺拜佛，见塔扫塔。今日至此，遇有受屈僧人，乃因宝塔之累。你与我办一把新笤帚，待我沐浴了，上去扫扫，即看这污秽之事何如，不放光之故何如。访着端的，方好面君奏言，解救他每这苦难也。”\n这些枷锁的和尚听说，连忙去厨房取把厨刀，递与八戒道：“爷爷，你将此刀打开那柱子上锁的小和尚铁锁，放他去安排斋饭香汤，伏侍老爷进斋沐浴。我等且上街化把新笤帚来与老爷扫塔。”八戒笑道：“开锁有何难哉？不用刀斧，教我那一位毛脸老爷，他是开锁的积年。”行者真个近前，使个解锁法，用手一抹，几把锁 俱退落下。那小和尚俱跑到厨中，净刷锅灶，安排茶饭。三藏师徒们吃了斋，渐渐天昏。只见那枷锁的和尚，拿了两把笤帚进来，三藏甚喜。\n正说处，一个小和尚点了灯，来请洗澡。此时满天星月光辉，谯楼上更鼓齐发，正是那：\n四壁寒风起，万家灯火明。"}]}
{"conversation": [{"input": "", "output": "四壁寒风起，万家灯火明。\n六街关户牖，三市闭门庭。\n钓艇归深树，耕犁罢短绳。\n樵夫柯斧歇，学子诵书声。\n三藏沐浴毕，穿了小袖褊衫，束了环绦，足下换一双软公鞋，手里拿一把新笤帚，对众僧道：“你等安寝，待我扫塔去来。”行者道：“塔上既被血雨所污，又况日久无光，恐生恶物；一则夜静风寒，又没个伴侣，自去恐有差池。老孙与你同上如何?”三藏道：“甚好，甚好。”两人各持一把，先到大殿上，点起琉璃灯，烧了香，佛前拜道：“弟子陈玄奘奉东土大唐差往灵山参见我佛如来取经，今至祭赛国金光寺，遇本僧言宝塔被污，国王疑僧盗宝，衔冤取罪，上下难明。弟子竭诚扫塔，望我佛威灵，早示污塔之原因，莫致凡夫之冤屈。”祝罢，与行者开了塔门。自下层望上而扫。只见这塔，真是：\n峥嵘倚汉，突兀凌空。正唤做五色琉璃塔，千金舍利峰。梯转如穿窟，门开似出笼。宝瓶影射天边月，金铎声传海上风。但见那虚檐拱斗，绝顶留云，虚檐拱斗，作成巧石穿花凤；绝顶留云。造就浮屠绕雾龙。远眺可观千里外，高登似在九霄中。层层门上琉璃灯，有尘无火；步步檐前白玉栏，积垢飞虫。塔心里，佛座上，香烟尽绝；窗棂外，神面前，蛛网牵蒙。炉中多鼠粪，盏内少油镕。只因暗失中间宝，苦杀僧人命落空。三藏发心将塔扫，管教重见旧时容。\n唐僧用帚子扫了一层，又上一层。如此扫至第七层上，却早二更时分，那长老渐觉困倦。行者道：“困了，你且坐下，等老孙替你扫罢。”三藏道：“这塔是多少层数?”行者道：“怕不有十三层哩。”长老耽着劳倦道：“是必扫了，方趁本愿。”又扫了三层，腰酸腿痛，就于十层上坐倒道：“悟空，你替我把那三层扫净下来罢。”行者抖擞精神，登上第十一层，霎时又上到第十二层。正扫处，只听得塔顶上有人言语。行者道：“怪哉，怪哉！这早晚有三更时分，怎么得有人在这顶上言语？断乎是邪物也，且看看去。”"}]}
{"conversation": [{"input": "", "output": "好猴王，轻轻的挟着笤帚，撒起衣服，钻出前门，踏着云头观看。只见第十三层塔心里坐着两个妖精，面前放一盘下饭，一只碗，一把壶，在那里猜拳吃酒哩。行者使个神通，丢了笤帚，掣出金箍棒，拦住塔门喝道：“好怪物！偷塔上宝贝的原来是你！”两个怪物慌了，急起身拿壶拿碗乱掼，被行者横铁棒拦住道：“我若打死你，没人供状。”只把棒逼将去。那怪贴在壁上，莫想挣扎得动，口里只叫：“饶命，饶命！不干我事！自有偷宝贝的在那里也。”行者使个拿法，一只手抓将过来，径拿下第十层塔中，报道：“师父，拿住偷宝贝之贼了！”三藏正自盹睡，忽闻此言，又惊又喜道：“是那里拿来的?”行者把怪物揪到面前跪下道：“他在塔顶上猜拳吃酒耍子，是老孙听得喧哗，一纵云跳到顶上拦住，未曾着力。但恐一棒打死，没人供状，故此轻轻捉来。师父可取他个口词，看他是那里妖精，偷的宝贝在于何处。”\n那怪物战战兢兢，口叫：“饶命！”遂从实供道：“我两个是乱石山碧波潭万圣龙王差来巡塔的。他叫做奔波儿灞，我叫做灞波儿奔；他是鲇鱼怪，我是黑鱼精。因我万圣老龙生了一个女儿，就唤做万圣公主。那公主花容月貌，有二十分人才，招得一个驸马，唤做九头驸马，神通广大。前年与龙王来此显大法力，下了一阵血雨，污了宝塔，偷了塔中的舍利子佛宝。公主又去大罗天上，灵霄殿前，偷了王母娘娘的九叶灵芝草，养在那潭底下，金光霞彩，昼夜光明。近日闻得有个孙悟空往西天取经，说他神通广大，沿路上专一寻人的不是，所以这些时常差我等来此巡拦，若还有那孙悟空到时，好准备也。”行者闻言，嘻嘻冷笑道：“那业畜等这等无礼！怪道前日请牛魔王在那里赴会，原来他结交这伙泼魔，专干不良之事！”\n说未了，只见八戒与两三个小和尚，自塔下提着两个灯笼，走上来道：“师父，扫了塔不去睡觉，在这里讲甚么哩?”行者道：“师弟，你来正好。塔上的宝贝，乃是万圣老龙偷了去。今着这两个小妖巡塔，探听我等来的消息，却才被我拿住也。”八戒道：“叫做甚么名字，甚么妖精?”行者道：“才然供了口词，一个叫做奔波儿灞，一个叫做灞波儿奔；一个是鲇鱼怪，一个是黑鱼精。”八戒掣钯就打，道：“既是妖精，取了口词，不打死何待?”行者道：“你不知，且留着活的，好去见皇帝讲话，又好做凿眼去寻贼追宝 (22) 。”好呆子，真个收了钯，一家一个，都抓下塔来。那怪只叫：“饶命！”八戒道：“正要你鲇鱼、黑鱼做些鲜汤，与那负冤屈的和尚吃哩！”"}]}
{"conversation": [{"input": "", "output": "两三个小和尚喜喜欢欢，提着灯笼，引长老下了塔。一个先跑，报众僧道：“好了，好了！我们得见青天了！偷宝贝的妖怪，已是爷爷们捉将来矣。”行者且教：“拿铁索来，穿了琵琶骨，锁在这里，汝等看守。我们睡觉去，明日再做理会。”那些和尚都紧紧的守着，让三藏们安寝。\n不觉的天晓。长老道：“我与悟空入朝，倒换关文去来。”长老即穿了锦襕袈裟，戴了毘卢帽，整束威仪，拽步前进。行者也束一束虎皮裙，整一整绵布直裰，取了关文同去。八戒道：“怎么不带这两个妖贼?”行者道：“待我们奏过了，自有驾帖 (23) ，着人来提他。”遂行至朝门外，看不尽那朱雀黄龙 (24) ，清都绛阙 (25) 。三藏到东华门，对阁门大使作礼道：“烦大人转奏，贫僧是东土大唐差去西天取经者，意欲面君，倒换关文。”那黄门官果与通报，至阶前奏道：“外面有两个异容异服僧人，称言南赡部洲东土唐朝差往西方拜佛求经，欲朝我王，倒换关文。”\n国王闻言，传旨教宣。长老即引行者入朝。文武百官，见了行者无不惊怕，有的说是猴和尚，有的说是雷公嘴和尚，个个悚然，不敢久视。长老在阶前舞蹈山呼的行拜，大圣叉着手斜立在旁，公然不动。长老启奏道：“臣僧乃南赡部洲东土大唐国差来拜西方天竺国大雷音寺佛，求取真经者。路经宝方，不敢擅过，有随身关文，乞倒验方行。”那国王闻言大喜，传旨教宣唐朝圣僧上金銮殿，安绣墩赐坐。长老独自上殿，先将关文捧上，然后谢恩敢坐。\n那国王将关文看了一遍，心中喜悦道：“似你大唐王有疾，能选高僧，不避路途遥远，拜我佛取经。寡人这里和尚，专心只是做贼，败国倾君。”三藏闻言，合掌道：“怎见得败国倾君?”国王道：“寡人这国，乃是西域上邦，常有四夷朝贡，皆因国内有个金光寺，寺内有座黄金宝塔，塔上有光彩冲天。近被本寺贼僧，暗窃了其中之宝，三年无有光彩，外国这二年也不来朝，寡人心痛恨之。”三藏合掌笑道：“万岁‘差之毫厘，失之千里’矣。贫僧昨晚到于天府，一进城门，就见十数个枷纽之僧。问及何罪，他道是金光寺负冤屈者，因到寺细审，更不干本寺僧人之事。贫僧入夜扫塔，已获那偷宝之妖贼矣。”国王大喜道：“妖贼安在?”三藏道：“现被小徒锁在金光寺里。”"}]}
{"conversation": [{"input": "", "output": "那国王急降金牌：“着锦衣卫快到金光寺取妖贼来 (26) ，寡人亲审。”三藏又奏道：“万岁，虽有锦衣卫，还得小徒去方可。”国王道：“高徒在那里?”三藏用手指道：“那玉阶旁立者便是。”国王见了大惊道：“圣僧如此丰姿，高徒怎么这等像貌?”孙大圣听见了，厉声高叫道：“陛下，‘人不可貌相，海水不可斗量’。若爱丰姿者，如何捉得妖贼也?”国王闻言回惊作喜道：“圣僧说的是。朕这里不选人材，只要获贼得宝归塔为上。”再着当驾官看车盖，教锦衣卫好生伏侍圣僧去取妖贼来。那当驾官即备大轿一乘，黄伞一柄，锦衣卫点起校尉，将行者八抬八绰，大四声喝路，径至金光寺。自此惊动满城百姓，无处无一人不来看圣僧及那妖贼。\n八戒、沙僧听得喝道，只说是国王差官，急出迎接，原来是行者坐在轿上。呆子当面笑道：“哥哥，你得了本身也 (27) ！”行者下了轿，搀着八戒道：“我怎么得了本身?”八戒道：“你打着黄伞，抬着八人轿，却不是猴王之职分？故说你得了本身。”行者道：“且莫取笑。”遂解下两个妖物，押见国王。沙僧道：“哥哥，也带挈小弟带挈。”行者道：“你只在此看守行李、马匹。”那枷锁之僧道：“爷爷们都去承受皇恩，等我们在此看守。”行者道：“既如此，等我去奏过国王，却来放你。”八戒揪着一个妖贼，沙僧揪着一个妖贼，孙大圣依旧坐了轿，摆开头搭 (28) ，将两个妖怪押赴当朝。\n须臾至白玉阶，对国王道：“那妖贼已取来了。”国王遂降龙床，与唐僧及文武多官同目视之。那怪一个是暴腮乌甲，尖嘴利牙；一个是滑皮大肚，巨口长须。虽然是有足能行，大抵是变成的人像。国王问曰：“你是何方贼怪，那处妖精，几年侵吾国土，何年盗我宝贝，一盘共有多少贼徒，都唤做甚么名字，从实一一供来！”二怪朝上跪下，颈内血淋淋的，更不知疼痛。供道：\n三载之外，七月初一，有个万圣龙王，帅领许多亲戚，住居在本国东南，离此处路有百十。潭号碧波，山名乱石。生女多娇，妖娆美色。招赘一个九头驸马，神通无敌。他知你塔上珍奇，与龙王合盘做贼，先下血雨一场，后把舍利偷讫。见如今照耀龙宫，纵黑夜明如白日。公主施能，寂寂密密，又偷了王母灵芝，在潭中温养宝物。我两个不是贼头，乃龙王差来小卒。今夜被擒，所供是实。"}]}
{"conversation": [{"input": "", "output": "国王道：“既取了供，如何不供自家名字?”那怪道：“我唤做奔波儿灞，他唤做灞波儿奔；奔波儿灞是个鲇鱼怪，灞波儿奔是个黑鱼精。”国王教锦衣卫好生收监。传赦：“赦了金光寺众僧的枷锁，快教光禄寺排宴，就于麒麟殿上谢圣僧获贼之功，议请圣僧捕擒贼首。”\n光禄寺即时备了荤素两样筵席。国王请唐僧四众上麒麟殿叙坐。问道：“圣僧尊号?”唐僧合掌道：“贫僧俗家姓陈，法名玄奘。蒙君赐姓唐，贱号三藏。”国王又问：“圣僧高徒何号?”三藏道：“小徒俱无号。第一个名孙悟空，第二个名猪悟能，第三个名沙悟净，此乃南海观世音菩萨起的名字。因拜贫僧为师，贫僧又将悟空叫做行者，悟能叫做八戒，悟净叫做和尚。”国王听毕，请三藏坐了上席，孙行者坐了侧首左席，猪八戒、沙和尚坐了侧首右席。俱是素果、素菜、素茶、素饭。前面一席荤的，坐了国王，下首有百十席荤的，坐了文武多官。众臣谢了君恩，徒告了师罪，坐定。国王把盏，三藏不敢饮酒，他三个各受了安席酒。下边只听得管弦齐奏，乃是教坊司动乐。你看八戒放开食嗓，真个是虎咽狼吞，将一席果菜之类，吃得罄尽。少顷间，添换汤饭又来，又吃得一毫不剩；巡酒的来，又杯杯不辞。这场筵席，只乐到午后方散。\n三藏谢了盛宴，国王又留住道：“这一席聊表圣僧获怪之功。”教光禄寺：“快翻席到建章宫里 (29) ，再请圣僧定捕贼首，取宝归塔之计。”三藏道：“既要捕贼取宝，不劳再宴。贫僧等就此辞王，就擒捉妖怪去也。”国王不肯，一定请到建章宫，又吃了一席。国王举酒道：“那位圣僧帅众出师，降妖捕贼?”三藏道：“教大徒弟孙悟空去。”大圣拱手应承。国王道：“孙长老既去，用多少人马？几时出城?”八戒忍不住高声叫道：“那里用甚么人马，又那里管甚么时辰！趁如今酒醉饭饱，我共师兄去，手到擒来！”三藏甚喜道：“八戒这一向勤紧啊！”行者道：“既如此，着沙僧弟保护师父，我两个去来。”那国王道：“二位长老既不用人马，可用兵器?”八戒笑道：“你家的兵器，我们用不得，我弟兄自有随身器械。”国王闻说，即取大觥来，与二位长老送行。孙大圣道：“酒不吃了，只教锦衣卫把两个小妖拿来，我们带了他去做凿眼。”国王传旨，即时提出。二人挟着两个小妖，驾风头使个摄法，径上东南去了。噫！他那：\n君臣一见腾风雾，才识师徒是圣僧。\n毕竟不知此去如何擒获，且听下回分解。\n第六十三回　二僧荡怪闹龙宫 群圣除邪获宝贝"}]}
{"conversation": [{"input": "", "output": "毕竟不知此去如何擒获，且听下回分解。\n第六十三回　二僧荡怪闹龙宫 群圣除邪获宝贝\n却说祭赛国王与大小公卿，见孙大圣与八戒腾风驾雾，提着两个小妖，飘然而去，一个个朝天礼拜道：“话不虚传！今日方知有此辈神仙活佛。”又见他远去无踪，却拜谢三藏、沙僧道：“寡人肉眼凡胎，只知高徒有力量，拿住妖贼便了，岂知乃腾云驾雾之上仙也。”三藏道：“贫僧无些法力，一路上多亏这三个小徒。”沙僧道：“不瞒陛下说，我大师兄乃齐天大圣皈依。他曾大闹天宫，使一条金箍棒，十万天兵，无一个对手。只闹得太上老君害怕，玉皇大帝心惊。我二师兄乃天蓬元帅果正，他也曾掌管天河八万水兵大众。惟我弟子无法力，乃卷帘大将受戒。愚弟兄若干别事无能，若说擒妖缚怪，拿贼捕亡，伏虎降龙，踢天弄井，以至搅海翻江之类，略通一二。这腾云驾雾，唤雨呼风，与那换斗移星，担山赶月，特馀事耳，何足道哉！”国王闻说，愈十分加敬。请唐僧上坐，口口称为“老佛”，将沙僧等皆称为“菩萨”。满朝文武欣然，一国黎民顶礼不题。\n却说孙大圣与八戒驾着狂风，把两个小妖摄到乱石山碧波潭，住定云头。将金箍棒吹了一口仙气，叫“变！”变作一把戒刀，将一个黑鱼怪割了耳朵，鲇鱼精割了下唇，撇在水里，喝道：“快早去对那万圣龙王报知，说我齐天大圣孙爷爷在此，着他即送祭赛国金光寺塔上的宝贝出来，免他一家性命！若迸半个‘不’字，我将这潭水搅净，教他一门儿老幼遭诛！”\n那两个小妖得了命，负痛逃生，拖着锁索淬入水内，唬得那些鼋鼍龟鳖，虾蟹鱼精，都来围住问道：“你两个为何拖绳带索?”一个掩着耳摇头摆尾，一个捂着嘴跌脚捶胸，都嚷嚷闹闹径上龙王宫殿报：“大王，祸事了！”那万圣龙王正与九头驸马饮酒，忽见他两个来，即停杯问何祸事。那两个即告道：“昨夜巡拦，被唐僧、孙行者扫塔捉获，用铁索拴锁。今早见国王，又被那行者与猪八戒抓着我两个，一个割了耳朵，一个割了嘴唇，抛在水中，着我来报，要索那塔顶宝贝。”遂将前后事，细说了一遍。那老龙听说是孙行者齐天大圣，唬得魂不附体，魄散九霄，战兢兢对驸马道：“贤婿啊，别个来还好计较，若果是他，却不善也！”驸马笑道：“太岳放心 (30) 。愚婿自幼学了些武艺，四海之内，也曾会过几个豪杰，怕他做甚！等我出去与他交战三合，管取那厮缩首归降，不敢仰视。”\n好妖怪，急纵身披挂了，使一般兵器，叫做月牙铲，步出宫分开水道，在水面上叫道：“是甚么齐天大圣？快上来纳命！”行者与八戒，立在岸边，观看那妖精怎生打扮："}]}
{"conversation": [{"input": "", "output": "戴一顶烂银盔，光欺白雪；贯一副兜鍪甲，亮敌秋霜。上罩着锦征袍，真个是彩云笼玉；腰束着犀纹带，果然像花蟒缠金。手执着月牙铲，霞飞电掣；脚穿着猪皮靴，水利波分。远看时一头一面，近睹处四面皆人。前有眼，后有眼，八方通见；左也口，右也口，九口言论。一声吆喝长空振，似鹤飞鸣贯九宸。\n他见无人对答，又叫一声：“那个是齐天大圣?”行者按一按金箍，理一理铁棒道：“老孙便是。”那怪道：“你家居何处？身出何方？怎生得到祭赛国，与那国王守塔？却大胆获我头目，又敢行凶，上吾宝山索战?”行者骂道：“你这贼怪，原来不识你孙爷爷哩！你上前，听我道：\n老孙祖住花果山，大海之间水帘洞。\n自幼修成不坏身，玉皇封我齐天圣。\n只因大闹斗牛宫，天上诸神难取胜。\n当请如来展妙高，无边智慧非凡用。\n为翻筋斗赌神通，手化为山压我重。\n整到如今五百年，观音劝解方逃命。\n大唐三藏上西天，远拜灵山求佛颂。\n解脱吾身保护他，炼魔净怪从修行。\n路逢西域祭赛城。屈害僧人三代命。\n我等慈悲问旧情，乃因塔上无光映。\n吾师扫塔探分明，夜至三更天籁静。\n捉住鱼精取实供，他言汝等偷宝珍。\n合盘为盗有龙王，公主连名称万圣。\n血雨浇淋塔上光，将他宝贝偷来用。\n殿前供状更无虚，我奉君言驰此境。\n所以相寻索战争，不须再问孙爷姓。\n快将宝贝献还他，免汝老少全家命。\n敢若无知骋胜强，教你水涸山颓都蹭蹬！”\n那驸马闻言，微微冷笑道：“你原来是取经的和尚，没要紧罗织管事。我偷他的宝贝，你取佛的经文，与你何干，却来厮斗?”行者道：“这贼怪甚不达理！我虽不受国王的恩惠，不食他的水米，不该与他出力；但是你偷他的宝贝，污他的宝塔，屡年屈苦金光寺僧人，他是我一门同气，我怎么不与他出力，辨明冤枉?”驸马道：“你既如此，想是要行赌赛。常言道：‘武不善作。’但只怕起手处，不得留情，一时间伤了你的性命，误了你去取经。”\n行者大怒，骂道：“这泼贼怪，有甚强能敢开大口？走上来吃老爷一棒！”那驸马更不心慌，把月牙铲架住铁棒，就在那乱石山头，这一场真个好杀：\n妖魔盗宝塔无光，行者擒妖报国王。小怪逃生回水内。老龙破胆各商量。九头驸马施威武，披挂前来展素强。怒发齐天孙大圣，金箍棒起十分刚。那怪物，九个头颅十八眼，前前后后放毫光：这行者，一双铁臂千斤力，蔼蔼纷纷并瑞祥。铲似一阳初现月，棒如万里遍飞霜。他说：“你无干休把不平报！”我道：“你有意偷宝真不良！那泼贼，少轻狂，还他宝贝得安康！”棒迎铲架争高下，不见输赢练战场。"}]}
{"conversation": [{"input": "", "output": "他两个往往来来，斗经三十馀合，不分胜负。猪八戒立在山前，见他们战到酣美之处，举着钉钯从妖精背后一筑。原来那怪九个头，转转都是眼睛，看得明白。见八戒在背后来时，即使铲 架着钉钯，铲头抵着铁棒。又耐战五七合，挡不得前后齐轮，他却打个滚，腾空跳起，现了本像，乃是一个九头虫，观其形象十分恶，见此身模怕杀人！他生得：\n毛羽铺锦，团身结絮。方圆有丈二规模，长短似鼋鼍样致。两只脚尖利如钩，九个头攒环一处。展开翅极善飞扬，纵大鹏无他力气。发起声远振天涯，比仙鹤还能高唳。眼多 灼晃金光，气傲不同凡鸟类。\n猪八戒看见心惊道：“哥啊！我自为人，也不曾见这等个恶物！是甚血气生此禽兽也?”行者道：“真个罕有，真个罕有！等我赶上打去。”好大圣，急纵祥云跳在空中，使铁棒照头便打。那怪物大显身展翅斜飞，飕的打个转身，掠到山前，半腰里又伸出一个头来，张开口如血盆相似，把八戒一口咬着鬃，半拖半扯捉下碧波潭水内而去。及至龙宫外，还变作前番模样，将八戒掷之于地，叫：“小的们何在?”那里面鲭鲌鲤鳜之鱼精，龟鳖鼋鼍之介怪，一拥齐来道声“有！”驸马道：“把这个和尚绑在那里，与我巡拦的小卒报仇！”众精推推嚷嚷，抬进八戒去时，那老龙王欢喜，迎出道：“贤婿有功，怎生捉他来也?”那驸马把上项原故说了一遍。老龙即命排酒贺功不题。\n却说孙行者见妖精擒了八戒，心中惧道：“这厮恁般利害！我待回朝见师，恐那国王笑我。待要开言骂战，曾奈我又单身，况水面之事不惯，且等我变化了进去，看那怪把呆子怎生摆布。若得便，且偷他出来干事。”好大圣，捻着诀摇身一变，还变做一个螃蟹，淬于水内，径至牌楼之前。原来这条路是他前番袭牛魔王、盗金睛兽走熟了的。直至那宫阙之下，横爬过去，又见那老龙王与九头虫合家儿欢喜饮酒。行者不敢相近，爬过东廊之下，见几个虾精蟹精，纷纷纭纭耍子。行者听了一会言谈，却就学语学话，问道：“驸马爷爷拿来的那长嘴和尚，这会死了不曾?”众精道：“不曾死。缚在那西廊下哼的不是?”"}]}
{"conversation": [{"input": "", "output": "行者听说，又轻轻的爬过西廊。真个那呆子绑在柱上哼哩。行者近前道：“八戒，认得我么?”八戒听得声音，知是行者，道：“哥哥，怎么了！反被这厮捉住我也。”行者四顾无人，将钳咬断索子叫走。那呆子脱了手道：“哥哥，我的兵器被他收了，又奈何?”行者道：“你可知道收在那里?”八戒道：“当被那怪拿上宫殿去了。”行者道：“你先去牌楼下等我。”八戒逃生，悄悄的溜出。行者复身爬上宫殿，观看左首下有光彩森森，乃是八戒的钉钯放光，使个隐身法将钯偷出。到牌楼下叫声：“八戒！接兵器！”呆子得了钯，便道：“哥哥，你先走，等老猪打进宫殿。若得胜，就捉住他一家子；若不胜，败出来，你在这潭岸上救应。”行者大喜，只教仔细。八戒道：“不怕他！水里本事，我略有些儿。”行者丢了他，负出水面不题。\n这八戒束了皂直裰，双手缠钯，一声喊打将进去。慌得那大小水族，奔奔波波，跑上宫殿吆喝道：“不好了！长嘴和尚挣断绳返打进来了！”那老龙与九头虫并一家子俱措手不及，跳起来，藏藏躲躲。这呆子不顾死活闯上宫殿，一路钯筑破门扇，打破桌椅，把些吃酒的家伙之类，尽皆打碎。有诗为证。诗曰：\n木母遭逢水怪擒，心猿不舍苦相寻。\n暗施巧计偷开锁，大显神威怒恨深。\n驸马忙携公主躲，龙王战栗绝声音。\n水宫绛阙门窗损，龙子龙孙尽没魂。\n这一场，被八戒把玳瑁屏打得粉碎，珊瑚树掼得凋零。那九头虫将公主安藏在内，急取月牙铲赶至前宫，喝道：“泼夯豕彘！怎敢欺心惊吾眷族！”八戒骂道：“这贼怪，你焉敢将我捉来！这场不干我事，是你请我来家打的。快拿宝贝还我，回见国王了事，不然，决不饶你一家命也！”那怪那肯容情，咬定牙齿，与八戒交锋。那老龙才定了神思，领龙子、龙孙，各执枪刀齐来攻取。八戒见事体不谐，虚幌一钯，撤身便走。那老龙帅众追来。须臾，撺出水中，都到潭面上翻腾。\n却说孙行者立于潭岸等候，忽见他们追赶八戒，出离水中，就半踏云雾，掣铁棒，喝声“休走！”只一下，把个老龙头打得稀烂。可怜血溅潭中红水泛，尸飘浪上败鳞浮！唬得那龙子、龙孙各各逃命，九头驸马收龙尸，转宫而去。"}]}
{"conversation": [{"input": "", "output": "行者与八戒且不追袭，回上岸备言前事。八戒道：“这厮锐气挫了！被我那一路钯打进去时，打得落花流水，魂散魄飞！正与那驸马厮斗，却被老龙王赶着，却亏了你打死。那厮们回去，一定停丧挂孝，决不肯出来。今又天色晚了，却怎奈何?”行者道：“管甚么天晚！乘此机会，你还下去攻战，务必取出宝贝，方可回朝。”那呆子意懒情疏，徉徉推托。行者催逼道：“兄弟不必多疑，还像刚才引出来，等我打他。”\n两人正自商量，只听得狂风滚滚，惨雾阴阴，忽从东方径往南去。行者仔细观看，乃二郎显圣，领梅山六兄弟，架着鹰犬，挑着狐兔，抬着獐鹿，一个个腰挎弯弓，手持利刃，纵风雾踊跃而来。行者道：“八戒，那是我七圣兄弟，倒好留请他们，与我助战。若得成功，倒是一场大机会也。”八戒道：“既是兄弟，极该留请。”行者道：“但内有显圣大哥，我曾受他降伏，不好见他。你去拦住云头，叫道：‘真君，且略住住。齐天大圣在此进拜。’他若听见是我，断然住了，待他安下，我却好见。”"}]}
{"conversation": [{"input": "", "output": "那呆子急纵云头，上山拦住，厉声高叫道：“真君，且慢车驾，有齐天大圣请见哩。”那爷爷见说即传令，就停住六兄弟，与八戒相见毕。问：“齐天大圣何在?”八戒道：“现在山下听呼唤。”二郎道：“兄弟们，快去请来。”六兄弟乃是康、张、姚、李、郭、直，各各出营叫道：“孙悟空哥哥，大哥有请。”行者上前，对众作礼，遂同上山。二郎爷爷迎见，携手相搀，一同相见道：“大圣，你去脱大难，受戒沙门，刻日功完，高登莲座，可贺，可贺！”行者道：“不敢。向蒙莫大之恩，未展斯须之报 (31) 。虽然脱难西行，未知功行何如。今因路遇祭赛国，搭救僧灾，在此擒妖索宝。偶见兄长车驾，大胆请留一助。未审兄长自何而来，肯见爱否。”二郎笑道：“我因闲暇无事，同众兄弟采猎而回。幸蒙大圣不弃留会，足感故旧之情。若命挟力降妖，敢不如命！却不知此地是何怪贼?”六圣道：“大哥忘了？此间是乱石山，山下乃碧波潭，万圣之龙宫也。”二郎惊讶道：“万圣老龙却不生事，怎么敢偷塔宝?”行者道：“他近日招了一个驸马，乃是九头虫成精。他郎丈两个做贼，将祭赛国下了一场血雨，把金光寺塔顶舍利佛宝偷来。那国王不解其意，苦拿着僧人拷打。是我师父慈悲，夜来扫塔，当被我在塔上拿住两个小妖，是他差来巡探的。今早押赴朝中，实实供招了。那国王就请我师收降，师命我等到此。先一场战，被九头虫腰里伸出一个头来，把八戒衔了去，我却又变化下水，解了八戒。才然大战一场，是我把老龙打死，那厮们收尸挂孝去了。我两个正议索战，却见兄长仪仗降临，故此轻渎也。”二郎道：“既伤了老龙，正好与他攻击，使那厮不能措手，却不连窝巢都灭绝了?”八戒道：“虽是如此，奈天晚何。”二郎道：“兵家云‘征不待时’，何怕天晚！”\n康、姚、郭、直道：“大哥莫忙。那厮家眷在此，料无处去。孙二哥也是贵客，猪刚鬣又归了正果，我们营内有随带的酒肴。教小的们取火，就此铺设，一则与二位贺喜，二来也当叙情。且欢会这一夜，待天明索战何迟?”二郎大喜道：“贤弟说得极当。”却命小校安排。行者道：“列位盛情不敢固却，但自做和尚，都是斋戒，恐荤素不便。”二郎道：“有素果品，酒也是素的。”众兄弟在星月光前，幕天席地，举杯叙旧。\n正是寂寞更长，欢娱夜短。早不觉东方发白。那八戒几锺酒吃得兴抖抖的道：“天将明了，等老猪下水去索战也。”二郎道：“元帅仔细，只要引他出来，我兄弟们好下手。”八戒笑道：“我晓得，我晓得！”你看他敛衣缠钯，使分水法跳将下去，径至那牌楼下，发声喊，打人殿内。"}]}
{"conversation": [{"input": "", "output": "此时那龙子披了麻，看着龙尸哭；龙孙与那驸马，在后面收拾棺材哩。这八戒骂上前，手起处，钯头着重，把个龙子夹脑连头，一钯筑了九个窟窿。唬得那龙婆与众往里乱跑，哭道：“长嘴和尚又把我儿打死了！”那驸马闻言，即使月牙铲，带龙孙往外杀来。这八戒举钯迎敌，且战且退，跳出水中。这岸上齐天大圣与七兄弟一拥上前，枪刀乱扎，把个龙孙剁成几断肉饼。那驸马见不停当，在山前打个滚，又现了本像，展开翅旋绕飞腾。二郎即取金弓，安上银弹，扯满弓往上就打。那怪急铩翅，掠到边前，要咬二郎，半腰里才伸出一个头来，被那头细犬，撺上去，汪的一口，把头血淋淋的咬将下来。那怪物负痛逃生，径投北海而去。八戒便要赶去，行者止住道：“且莫赶他。正是‘穷寇勿追’。他被细犬咬了头，必定是多死少生。等我变做他的模样，你分开水路，赶我进去，寻那公主，诈他宝贝来也。”二郎与六圣道：“不赶他，倒也罢了，只是遗这种类在世，必为后人之害。”至今有个九头虫滴血，是遗种也。\n那八戒依言，分开水路。行者变作怪像前走，八戒吆吆喝喝后追，渐渐追至龙宫，只见那万圣公主道：“驸马，怎么这等慌张?”行者道：“那八戒得胜，把我赶将进来，觉道不能敌他。你快把宝贝好生藏了！”那公主急忙难识真假，即于后殿里取出一个浑金匣子来，递与行者道：“这是佛宝。”又取出一个白玉匣子，也递与行者道：“这是九叶灵芝。你拿这宝贝藏去，等我与猪八戒斗上两三合，挡住他。你将宝贝收好了，再出来与他合战。”行者将两个匣儿收在身边，把脸一抹，现了本像道：“公主，你看我可是驸马么?”公主慌了，便要抢夺匣子，被八戒跑上去，着背一钯，筑倒在地。\n还有一个老龙婆撤身就走，被八戒扯住，举钯才筑，行者道：“且住！莫打死他，留个活的，好去国内见功。”遂将龙婆提出水面。行者随后捧着两个匣子上岸，对二郎道：“感兄长威力，得了宝贝，扫净妖贼也。”二郎道：“一则是那国王洪福齐天，二则是贤昆玉神通无量，我何功之有！”兄弟们俱道：“孙二哥既已功成，我们就此告别。”行者感谢不尽，欲留同见国王。诸公不肯，遂帅众回灌口去讫。"}]}
{"conversation": [{"input": "", "output": "行者捧着匣子，八戒拖着龙婆，半云半雾，顷刻间到了国内。原来那金光寺解脱的和尚，都在城外迎接。忽见他两个云雾定时，近前磕头礼拜，接入城中。那国王与唐僧正在殿上讲论。这里有先走的和尚，仗着胆入朝门奏道：“万岁，孙、猪二老爷擒贼获宝而来也。”那国王听说，连忙下殿，共唐僧、沙僧，迎着称谢神功不尽，随命排筵谢恩。三藏道：“且不须赐饮，着小徒归了塔中之宝，方可饮宴。”三藏又问行者道：“汝等昨日离国，怎么今日才来?”行者把那战驸马，打龙王，逢真君，败妖怪，及变化诈宝贝之事，细说了一遍。三藏与国王、大小文武，俱喜之不胜。\n国王又问：“龙婆能人言语否?”八戒道：“乃是龙王之妻，生了许多龙子、龙孙，岂不知人言?”国王道：“既知人言，快早说前后做贼之事。”龙婆道：“偷佛宝，我全不知，都是我那夫君龙鬼与那驸马九头虫，知你塔上之光乃是佛家舍利子，三年前下了血雨，乘机盗去。”又问：“灵芝草是怎么偷的?”龙婆道：“只是我小女万圣公主私人大罗天上，灵霄殿前，偷的王母娘娘九叶灵芝草。那舍利子得这草的仙气温养着，千年不坏，万载生光，去地下或田中，扫一扫即有万道霞光，千条瑞气。如今被你夺来，弄得我夫死子绝，婿丧女亡，千万饶了我的命罢！”八戒道：“正不饶你哩！”行者道：“家无全犯。我便饶你，只便要你长远替我看塔。”龙婆道：“好死不如恶活，但留我命，凭你教做甚么。”行者叫取铁索来。当驾官即取铁索一条，把龙婆琵琶骨穿了。教沙僧：“请国王来看我们安塔去。”\n那国王即忙排驾，遂同三藏携手出朝，并文武多官，随至金光寺上塔。将舍利子安在第十三层塔顶宝瓶中间，把龙婆锁在塔心柱上。念动真言，唤出本国土地、城隍与本寺伽蓝，每三日送饮食一餐，与这龙婆度口，少有差讹，即行处斩。众神暗中领护。行者却将芝草把十三层塔层层扫过，安在瓶内，温养舍利子。这才是整旧如新，霞光万道，瑞气千条，依然八方共睹，四国同瞻。下了塔门，国王就谢道：“不是老佛与三位菩萨到此，怎生得明此事也！”\n行者道：“陛下，‘金光’二字不好，不是久住之物：金乃流动之物，光乃 灼之气。贫僧为你劳碌这场，将此寺改作伏龙寺，教你永远常存。”那国王即命换了字号，悬上新扁，乃是“敕建护国伏龙寺”。一壁厢安排御宴，一壁厢召丹青写下四众生形，五凤楼注了名号。国王摆銮驾，送唐僧师徒，赐金玉酬答，师徒们坚辞，一毫不受。这真个是：\n邪怪剪除万境静，宝塔回光大地明。\n毕竟不知此去前路如何，且听下回分解。"}]}
{"conversation": [{"input": "", "output": "邪怪剪除万境静，宝塔回光大地明。\n毕竟不知此去前路如何，且听下回分解。\n第六十四回　荆棘岭悟能努力 木仙庵三藏谈诗\n话表祭赛国王谢了唐三藏师徒获宝擒怪之恩。所赠金玉，分毫不受，却命当驾官照依四位常穿的衣服，各做两套，鞋袜各做两双，绦环各做两条，外备干粮烘炒，倒换了通关文牒，大排銮驾，并文武多官，满城百姓，伏龙寺僧人，大吹大打，送四众出城。约有二十里，先辞了国王，众人又送二十里辞回。伏龙寺僧人，送有五六十里不回，有的要同上西天，有的要修行伏侍。行者见都不肯回去，遂弄个手段，把毫毛拔了三四十根，吹口仙气，叫：“变！”都变作斑斓猛虎，拦住前路，哮吼踊跃，众僧方惧，不敢前进。大圣才引师父策马而去。少时间，去得远了，众僧人放声大哭，都喊：“有恩有义的老爷！我等无缘，不肯度我们也！”\n且不说众僧啼哭。却说师徒四众，走上大路，却才收回毫毛，一直西去。正是时序易迁，又早冬残春至，不暖不寒，正好逍遥行路。忽见一条长岭，岭顶上是路。三藏勒马观看，那岭上荆棘丫叉，薜萝牵绕，虽是有道路的痕迹，左右却都是荆刺棘针。唐僧叫：“徒弟，这路怎生走得?”行者道：“怎么走不得?”又道：“徒弟呵，路痕在下，荆棘在上，只除是蛇虫伏地而游，方可去了；若你们走，腰也难伸，教我如何乘马?”八戒道：“不打紧，等我使出钯柴手来，把钉钯分开荆棘，莫说乘马，就抬轿也包你过去。”三藏道：“你虽有力，长远难熬。却不知有多少远近，怎生费得这许多精神！”行者道：“不须商量，等我去看看。”将身一纵跳在半空看时，一望无际。真个是：\n匝地远天，凝烟带雨。夹道柔茵乱，漫山翠盖张 (32) 。密密搓搓初发叶，攀攀扯扯正芬芳。遥望不知何所尽，近观一似绿云茫。蒙蒙茸茸，郁郁苍苍。风声飘索索，日影映煌煌。那中间有松有柏还有竹，多梅多柳更多桑。薜萝缠古树，藤葛绕垂杨。盘团似架，联络如床。有处花开真布锦，无端卉发远生香。为人谁不遭荆棘，那见西方荆棘长！\n行者看罢多时，将云头按下道：“师父，这去处远哩！”三藏问：“有多少远?”行者道：“一望无际，似有千里之遥。”三藏大惊道：“怎生是好?”沙僧笑道：“师父莫愁，我们也学烧荒的，放上一把火，烧绝了荆棘过去。”八戒道：“莫乱谈！烧荒的须在十来月，草衰木枯，方好引火。如今正是蕃盛之时，怎么烧得?”行者道：“就是烧得，也怕人子。”三藏道：“这般怎生得度?”八戒笑道：“要得度，还依我。”"}]}
{"conversation": [{"input": "", "output": "好呆子，捻个诀念个咒语，把腰躬一躬，叫：“长！”就长了有二十丈高下的身躯；把钉钯幌一幌，教：“变！”就变了有三十丈长短的钯柄。拽开步，双手使钯，将荆棘左右搂开：“请师父跟我来也！”三藏见了甚喜，即策马紧随，后面沙僧挑着行李，行者也使铁棒拨开。这一日未曾住手，行有百十里，将次天晚，见有一块空阔之处。当路上有一通石碣，上有三个大字，乃“荆棘岭”。下有两行十四个小字，乃“荆棘蓬攀八百里，古来有路少人行。”八戒见了笑道：“等我老猪与他添上两句：‘自今八戒能开破，直透西方路尽平！’”三藏欣然下马道：“徒弟呵，累了你也！我们就在此住过了今宵，待明日天光再走。”八戒道：“师父莫住，趁此天色晴明，我等有兴，连夜搂开路走他娘！”那长老只得相从。\n八戒上前努力。师徒们人不住手，马不停蹄，又行了一日一夜，却又天色晚矣。那前面蓬蓬结结，又闻得风敲竹韵，飒飒松声，却好又有一段空地，中间乃是一座古庙。庙门之外，有松柏凝青，桃梅斗丽。三藏下马，与三个徒弟同看。只见：\n岩前古庙枕寒流，落目荒烟锁废丘。\n白鹤丛中深岁月，绿芜台下自春秋 (33) 。\n竹摇青珮疑闻语，鸟弄馀音似诉愁。\n鸡犬不通人迹少，闲花野蔓绕墙头。\n行者看了道：“此地少吉多凶，不宜久坐。”沙僧道：“师兄差疑了。似这杳无人烟之处，又无个怪兽妖禽，怕他怎的?”说不了，忽见一阵阴风，庙门后转出一个老者，头戴角巾 (34) ，身穿淡服，手持拐杖，足踏芒鞋，后跟着一个青脸獠牙，红须赤身鬼使，头顶着一盘面饼，跪下道：“大圣，小神乃荆棘岭土地。知大圣到此，无以接待，特备蒸饼一盘，奉上老师父，各请一餐。此地八百里，更无人家，聊吃些儿充饥。”八戒欢喜，上前舒手，就欲取饼。不知行者端详已久，喝一声：“且住！这厮不是好人。休得无礼！你是甚么土地，来诳老孙。看棍！”那老者见他打来，将身一转，化作一阵阴风，呼的一声，把个长老摄将起去，飘飘荡荡，不知摄去何所。慌得那大圣没跟寻处，八戒、沙僧俱相顾失色，白马亦只自惊吟。三兄弟连马四口，恍恍忽忽，远望高张，并无一毫下落，前后找寻不题。\n却说那老者同鬼使，把长老抬到一座烟霞石屋之前，轻轻放下，与他携手相搀道：“圣僧休怕。我等不是歹人，乃荆棘岭十八公是也 (35) 。因风清月霁之宵，特请你来会友谈诗，消遣情怀故耳。”那长老却才定性，睁眼仔细观看，真个是：\n漠漠烟云去所，清清仙境人家。\n正好洁身修炼，堪宜种竹栽花。\n每见翠岩来鹤，时闻青沼鸣蛙。"}]}
{"conversation": [{"input": "", "output": "漠漠烟云去所，清清仙境人家。\n正好洁身修炼，堪宜种竹栽花。\n每见翠岩来鹤，时闻青沼鸣蛙。\n更赛天台丹灶，仍期华岳明霞。\n说甚耕云钓月，此间隐逸堪夸。\n坐久幽怀如海，朦胧月上窗纱。\n三藏正自点看，渐觉月明星朗，只听得人语相谈，都道：“十八公请得圣僧来也。”长老抬头观看，乃是三个老者：前一个霜姿丰采，第二个绿鬓婆娑，第三个虚心黛色。各各面貌、衣服俱不相同，都来与三藏作礼。长老还了礼道：“弟子有何德行，敢劳列位仙翁下爱?”十八公笑道：“一向闻知圣僧有道，等待多时，今幸一遇。如果不吝珠玉 (36) ，宽坐叙怀，足见禅机真派。”三藏躬身道：“敢问仙翁尊号?”十八公道：“霜姿者号孤直公，绿鬓者号凌空子，虚心者号拂云叟，老拙号曰劲节。”三藏道：“四翁尊寿几何?”孤直公道：\n我岁今经千岁古，撑天叶茂四时春。\n香枝郁郁龙蛇状，碎影重重霜雪身。\n自幼坚刚能耐老，从今正直喜修真。\n鸟栖凤宿非凡辈，落落森森远俗尘。\n凌空子笑道：\n吾年千载傲风霜，高干灵枝力自刚。\n夜静有声如雨滴，秋晴荫影似云张。\n盘根已得长生诀，受命尤宜不老方。\n留鹤化龙非俗辈，苍苍爽爽近仙乡。\n拂云叟笑道：\n岁寒虚度有千秋，老景潇然清更幽。\n不杂嚣尘终冷淡，饱经霜雪自风流。\n七贤作侣同谈道 (37) ，六逸为朋共唱酬 (38) 。\n戛玉敲金非琐琐，天然情性与仙游。\n劲节十八公笑道：\n我亦千年约有馀，苍然贞秀自如如。\n堪怜雨露生成力，借得乾坤造化机。\n万壑风烟惟我盛，四时洒落让吾疏。\n盖张翠影留仙客，博弈调琴讲道书。\n三藏称谢道：“四位仙翁，俱享高寿，但劲节翁又千岁馀矣。高年得道，丰采清奇，得非汉时之‘四皓’乎 (39) ?”四老道：“承过奖，承过奖！吾等非四皓，乃深山之‘四操’也。敢问圣僧，妙龄几何?”三藏合掌躬身答曰：\n四十年前出母胎，未产之时命已灾。\n逃生落水随波滚，幸遇金山脱本骸。\n养性看经无懈怠，诚心拜佛敢俄捱 (40) ？\n今蒙皇上差西去，路遇仙翁下爱来。\n四老俱称道：“圣僧自出娘胎，即从佛教，果然是从小修行，真中正有道之上僧也。我等幸接台颜，敢求大教，望以禅法指教一二，足慰生平。”长老闻言，慨然不惧，即对众言曰："}]}
{"conversation": [{"input": "", "output": "禅者，静也；法者，度也。静中之度，非悟不成。悟者，洗心涤虑，脱俗离尘是也。夫人身难得，中土难生，正法难遇，全此三者，幸莫大焉。至德妙道，渺漠希夷 (41) ，六根六识，遂可扫除。菩提者，不死不生，无馀无欠，空色包罗，圣凡俱遣。访真了元始钳锤，悟实了牟尼手段 (42) 。发挥象罔 (43) ，踏碎涅槃 (44) 。必须觉中觉了悟中悟，一点灵光全保护。放开烈焰照婆娑 (45) ，法界纵横独显露。至幽微，更守固，玄关口说谁人度 (46) ？我本元修大觉禅，有缘有志方能悟。\n四老侧耳受了，无边喜悦。一个个稽首皈依，躬身拜谢道：“圣僧乃禅机之悟本也！”\n拂云叟道：“禅虽静，法虽度，须要性定心诚，纵为大觉真仙，终坐无生之道。我等之玄，又大不同也。”三藏云：“道乃非常，体用合一，如何不同?”拂云叟笑云：\n我等生来坚实，体用比尔不同。感天地以生身，蒙雨露而滋色。笑傲风霜，消磨日月。一叶不雕，千枝节操。似这话不叩冲虚。你执持梵语。道也者，本安中国，反来求证西方。空费了草鞋，不知寻个甚么？石狮子剜了心肝，野狐涎灌彻骨髓 (47) 。忘本参禅，妄求佛果，都似我荆棘岭葛藤谜语，萝蓏浑言 (48) 。此般君子，怎生接引？这等规模，如何印授？必须要检点见前面目，静中自有生涯。没底竹篮汲水，无根铁树生花。灵宝峰头牢着脚，归来雅会上龙华 (49) 。\n三藏闻言，叩头拜谢，十八公用手搀扶，孤直公将身扯起。凌空子打个哈哈道：“拂云之言，分明漏泄。圣僧请起。不可尽信。我等趁此月明，原不为讲论修持，且自吟哦逍遥，放荡襟怀也。”拂云叟笑指石屋道：“若要吟哦，且入小庵一茶，何如?”\n长老真个欠身，向石屋前观看。门上有三个大字，乃“木仙庵”。遂此同入，又叙了坐次。忽见那赤身鬼使，捧一盘茯苓膏，将五盏香汤奉上。四老请唐僧先吃，三藏惊疑，不敢便吃。那四老一齐享用，三藏却才吃了两块，各饮香汤收去。三藏留心偷看，只见那里玲珑光彩，如月下一般：\n水自石边流出，香从花里飘来。\n满座清虚雅致，全无半点尘埃。\n那长老见此仙境，以为得意，情乐怀开，十分欢喜。忍不住念了一句道：\n禅心似月迥无尘。\n劲节老笑而即联道：\n诗兴如天青更新。\n孤直公道：\n好句漫裁抟锦绣。\n凌空子道：\n佳文不点唾奇珍。\n拂云叟道：\n六朝一洗繁华尽，四始重删雅颂分 (50) 。"}]}
{"conversation": [{"input": "", "output": "凌空子道：\n佳文不点唾奇珍。\n拂云叟道：\n六朝一洗繁华尽，四始重删雅颂分 (50) 。\n三藏道：“弟子一时失口，胡谈几字，诚所谓‘班门弄斧’。适闻列仙之言，清新飘逸，真诗翁也。”劲节老道：“圣僧不必闲叙。出家人全始全终，既有起句，何无结句？望卒成之。”三藏道：“弟子不能，烦十八公结而成篇为妙。”劲节道：“你好心肠！你起的句，如何不肯结果？悭吝珠玑 (51) ，非道理也。”三藏只得续后二句云：\n半枕松风茶未熟，吟怀潇洒满腔春。\n十八公道：“好个‘吟怀潇洒满腔春’！”孤直公道：“劲节，你深知诗味，所以只管咀嚼。何不再起一篇?”十八公亦慨然不辞道：“我却是顶针字起 (52) ：\n春不荣华冬不枯，云来雾往只如无。”\n凌空子道：“我亦体前顶针二句：\n无风摇拽婆裟影，有客欣怜福寿图。”\n拂云叟亦顶针道：\n图似西山坚节老，清如南国没心夫 (53) 。\n孤直公亦顶针道：\n夫因侧叶称梁栋 (54) ，台为横柯作宪乌 (55) 。\n长老听了，赞叹不已道：“真是阳春白雪 (56) ，浩气冲霄！弟子不才，敢再起两句。”孤直公道：“圣僧乃有道之士，大养之人也。不必再相联句，请赐教全篇，庶我等亦好勉强而和。”三藏无已，只得笑吟一律曰：\n杖锡西来拜法王，愿求妙典远传扬。\n金芝三秀诗坛瑞 (57) ，宝树千花莲蕊香 (58) 。\n百尺竿头须进步 (59) ，十方世界立行藏 (60) 。\n修成玉像庄严体，极乐门前是道场。\n四老听毕，俱极赞扬。十八公道：“老拙无能，大胆僭越，也勉和一首云：\n劲节孤高笑木王，灵椿不似我名扬 (61) 。\n山空百丈龙蛇影，泉泌千年琥珀香。\n解与乾坤生气概，喜因风雨化行藏。\n衰残自愧无仙骨，惟有苓膏结寿场 (62) 。”\n孤直公道：“此诗起句豪雄，联句有力，但结句自谦太过矣。堪羡！堪羡！老拙也和一首。云：\n霜姿常喜宿禽王，四绝堂前大器扬 (63) 。\n露重珠缨蒙翠盖，风轻石齿碎寒香。\n长廊夜静吟声细，古殿秋阴淡影藏。\n元日迎春曾献寿 (64) ，老来寄傲在山场。”\n凌空子笑而言曰：“好诗，好诗！真个是月胁天心，老拙何能为和？但不可空过，也须扯淡几句。曰：\n梁栋之材近帝王 (65) ，太清宫外有声扬 (66) 。\n晴轩恍若来青气，暗壁寻常度翠香 (67) 。\n壮节凛然千古秀，深根结矣九泉藏。\n凌云势盖婆娑影，不在群芳艳丽场。”"}]}
{"conversation": [{"input": "", "output": "壮节凛然千古秀，深根结矣九泉藏。\n凌云势盖婆娑影，不在群芳艳丽场。”\n拂云叟道：“三公之诗，高雅清淡，正是放开锦绣之囊也。我身无力，我腹无才，得三公之教，茅塞顿开。无已，也打油几句 (68) ，幸勿哂焉。诗曰：\n淇澳园中乐圣王 (69) ，渭川千亩任分扬 (70) 。\n翠筠不染湘娥泪，班箨堪传汉史香 (71) 。\n霜叶自来颜不改，烟梢从此色何藏？\n子猷去世知音少 (72) ，亘古留名翰墨场。”\n三藏道：“众仙老之诗，真个是吐凤喷珠，游夏莫赞 (73) 。厚爱高情，感之极矣。但夜已深沉，三个小徒不知在何处等我。意者弟子不能久留，敢此告回寻访，尤无穷之至爱也。望老仙指示归路。”四老笑道：“圣僧勿虑。我等也是千载奇逢，况天光晴爽，虽夜深却月明如昼，再宽坐坐，待天晓自当远送过岭，高徒一定可相会也。”\n正话间，只见石屋之外，有两个青衣女童，挑一对绛纱灯笼，后引着一个仙女。那仙女拈着一枝杏花，笑吟吟进门相见。那仙女怎生模样？他生得：\n青姿妆翡翠，丹脸赛胭脂。星眼光还彩，蛾眉秀又齐。下衬一条五色梅浅红裙子，上穿一件烟里火比甲轻衣。弓鞋弯凤嘴，绫袜锦拖泥。妖娆娇似天台女 (74) ，不亚当年俏妲姬 (75) 。\n四老欠身问道：“杏仙何来?”那女子对众道了万福，道：“知有佳客在此赓酬，特来相访，敢求一见。”十八公指着唐僧道：“佳客在此，何劳求见。”三藏躬身，不敢言语。那女子叫：“快献茶来。”又有两个黄衣女童，捧一个红漆丹盘，盘内有六个细磁茶盂，盂内设几品异果，横担着匙儿，提一把白铁嵌黄铜的茶壶，壶内香茶喷鼻。斟了茶，那女子微露春葱，捧磁盂先奉三藏，次奉四老，然后一盏，自取而陪。\n凌空子道：“杏仙为何不坐?”那女子方才去坐。茶毕，欠身问道：“仙翁今宵盛乐，佳句请教一二如何?”拂云叟道：“我等皆鄙俚之言，惟圣僧真盛唐之作，甚可嘉羡。”那女子道：“如不吝教，乞赐一观。”四老即以长老前诗后诗并禅法论，宣了一遍。那女子满面春风，对众道：“妾身不才，不当献丑。但聆此佳句，似不可虚也，勉强将后诗奉和一律如何?”遂朗吟道：\n上盖留名汉武王 (76) ，周时孔子立坛场 (77) 。\n董仙爱我成林积 (78) ，孙楚曾怜寒食香 (79) 。雨润红姿娇且嫩，烟蒸翠色显还藏。\n自知过熟微酸意，落处年年伴麦场 (80) 。"}]}
{"conversation": [{"input": "", "output": "自知过熟微酸意，落处年年伴麦场 (80) 。\n四老闻诗，人人称贺。都道：“清雅脱尘，句内包含春意，好个‘雨润红姿娇且嫩’！‘雨润红姿娇且嫩’！”那女子笑而悄答道：“惶恐，惶恐！适闻圣僧之章，诚然锦心绣口。如不吝珠玉，赐教一阕如何?”唐僧不敢答应。那女子渐有见爱之情，挨挨轧轧，渐近坐边，低声悄语，呼道：“佳客，莫若趁此良宵，不耍子，待要怎的？人生光景能有几何?”十八公道：“杏仙尽有仰高之情，圣僧岂可无俯就之意？如不见怜，是不知趣了也。”孤直公道：“圣僧乃有道有名之士，决不苟且行事。如此样举措，是我等取罪过了。污人名，坏人德，非远达也。果是杏仙有意，可教拂云叟与十八公做媒，我与凌空子保亲，成此姻眷，何不美哉！”\n三藏听言，遂变了颜色，跳起来高叫道：“汝等皆是一类邪物，这般诱我！当时只以砥砺之言 (81) ，谈玄谈道可也，如今怎么以美人局来骗害贫僧！是何道理?”四老见三藏发怒，一个个咬指担惊，再不复言。那赤身鬼使暴躁如雷道：“这和尚好不识抬举！我这姐姐那些儿不好？他人材俊雅，玉质娇姿，不必说那女工针指，只这一段诗才，也配得过你。你怎么这等推辞？休错过了！孤直公之言甚当，如果不可苟合，待我再与你主婚。”三藏大惊失色。凭他们怎么胡谈乱讲，只是不从。鬼使又道：“你这和尚，我们好言好语，你不听从，若是我们发起村野之性，还把你摄了去，教你和尚不得做，老婆不得娶，却不枉为人一世也?”那长老心如金石，坚执不从。暗想道：“我徒弟们不知在那里寻我哩！”说一声，止不住眼中堕泪。那女子陪着笑，挨至身边，翠袖中取出一个蜜合绫汗巾儿 (82) ，与他揩泪，道：“佳客勿得烦恼，我与你倚玉偎香，耍子去来。”长老咄的一声吆喝，跳起身来就走，被那些人扯扯拽拽，嚷到天明。\n忽听得那里叫声：“师父！师父！你在那方言语也?”原来那孙大圣与八戒、沙僧，牵着马，挑着担，一夜不曾住脚，穿荆度棘，东寻西找。却好半云半雾的，过了八百里荆棘岭西下，听得唐僧吆喝，却就喊了一声。那长老挣出门来，叫声：“悟空，我在这里哩，快来救我，快来救我！”那四老与鬼使，那女子与女童，幌一幌，都不见了。"}]}
{"conversation": [{"input": "", "output": "须臾间，八戒、沙僧俱到边前道：“师父，你怎么得到此也?”三藏扯住行者道：“徒弟呵，多累了你们了！昨日晚间见的那个老者，言说土地送斋一事，是你喝声要打，他就把我抬到此方。他与我携手相搀，走入门，又见三个老者来此会我，俱道我做‘圣僧’。一个个言谈清雅，极善吟诗。我与他赓和相攀，觉有夜半时候，又见一个美貌女子，执灯火也来这里会我，吟了一首诗，称我做‘佳客’。因见我相貌，欲求配偶，我方省悟。正不从时，又被他做媒的做媒，保亲的保亲，主婚的主婚，我立誓不肯。正欲挣着要走，与他嚷闹，不期你们到了。一则天明，二来还是怕你，只才还扯扯拽拽，忽然就不见了。”行者道：“你既与他叙话谈诗，就不曾问他个名字?”三藏道：“我曾问他之号。那老者唤做十八公，号劲节；第二个号孤直公；第三个号凌空子；第四个号拂云叟。那女子，人称他做杏仙。”八戒道：“此物在于何处？才往那方去了?”三藏道：“去向之方，不知何所，但只谈诗之处，去此不远。”\n他三人同师父看处，只见一座石崖，崖上有“木仙庵”三字。三藏道：“此间正是。”行者仔细观之，却原来是一株大桧树，一株老柏，一株老松，一株老竹。竹后有一株丹枫。再看崖那边，还有一株老杏，二株腊梅，二株丹桂。行者笑道：“你可曾看见妖怪?”八戒道：“不曾。”行者道：“你不知。就是这几株树木在此成精也。”八戒道：“哥哥怎得知成精者是树?”行者道：“十八公乃松树，孤直公乃柏树，凌空子乃桧树，拂云叟乃竹竿。赤身鬼乃枫树，杏仙即杏树，女童即丹桂、腊梅也。”八戒闻言，不论好歹，一顿钉钯，三五长嘴，连拱带筑，把两颗腊梅、丹桂、老杏、枫杨俱挥倒在地，果然那根下俱鲜血淋漓。三藏近前扯住道：“悟能，不可伤了他！他虽成了气候，却不曾伤我。我等找路去罢。”行者道：“师父不可惜他，恐日后成了大怪，害人不浅也。”那呆子索性一顿钯，将松、柏、桧、竹一齐皆筑倒，却才请师父上马，顺大路一齐西行。\n毕竟不知前去如何，且听下回分解。\n第六十五回　妖邪假设小雷音 四众皆遭大厄难\n这回因果，劝人为善，切休作恶。一念生，神明照鉴，任他为作。拙蠢乖能君怎学，两般还是无心药。趁生前有道正该修，莫浪泊。认根源，脱本壳。访长生，须把捉。要时时明见，醍醐斟酌 (83) 。贯彻三关填黑海，管教善者乘鸾鹤。那其间愍故更慈悲，登极乐。\n话表唐三藏一念虔诚，且休言天神保护，似这草木之灵，尚来引送，雅会一宵，脱出荆棘针刺，再无萝蓏攀缠。四众西进，行够多时，又值冬残，正是那三春之日："}]}
{"conversation": [{"input": "", "output": "物华交泰，斗柄回寅 (84) 。草芽遍地绿，柳眼满堤青 (85) 。一岭桃花红锦浣，半溪烟水碧罗明。几多风雨，无限心情。日晒花心艳，燕衔苔蕊轻。山色王维画浓淡 (86) ，鸟声季子舌纵横 (87) 。芳菲铺绣无人赏，蝶舞蜂歌却有情。\n师徒们也自寻芳踏翠，缓随马步。正行之间，忽见一座高山，远望着与天相接。三藏扬鞭指道：“悟空，那座山也不知有多少高，可便似接着青天，透冲碧汉。”行者道：“引文不云：‘只有天在上，更无山与齐。’但言山之极高，无可与他比并。岂有接天之理！”八戒道：“若不接天，如何把昆仑山号为‘天柱’?”行者道：“你不知。自古‘天不满西北’。昆仑山在西北乾位上，故有顶天塞空之意，遂名天柱。”沙僧笑道：“大哥把这好话儿莫与他说，他听了去，又降别人。我们且走路，等上了那山，就知高下也。”\n那呆子赶着沙僧厮耍厮斗。老师父马快如飞。须臾到那山崖之边。一步步往上行来，只见那山：\n林中风飒飒，涧底水潺潺。鸦雀飞不过，神仙也道难。千崖万壑，亿曲百湾。尘埃滚滚无人到，怪石磷磷不厌看。有处有云如水滉，是方是树鸟声繁。鹿衔芝去，猿摘桃还。狐貉往来崖上跳，麖獐出入岭头顽。忽闻虎啸惊人胆，斑豹苍狼把路拦。\n唐三藏一见心惊。孙行者神通广大，你看他一条金箍棒，哮吼一声，吓过了狼虫虎豹，剖开路引师父直上高山。行过岭头，下西平处，忽见祥光蔼蔼，彩雾纷纷，有一所楼台殿阁，隐隐的钟磬悠扬。三藏道：“徒弟们，看是个甚么去处。”行者抬头，用手搭凉篷，仔细观看，那壁厢好个所在！真个是：\n珍楼宝座，上刹名方。谷虚繁地籁，境寂散天香。青松带雨遮高阁，翠竹留云护讲堂。霞光缥缈龙宫显，彩色飘飘沙界长 (88) 。朱栏玉户，画栋雕梁。谈经香满座，语箓月当窗。鸟啼丹树内，鹤饮石泉旁。四围花发琪园秀，三面门开舍卫光 (89) 。楼台突兀门迎嶂，钟磬虚徐声韵长 (90) 。窗开风细，帘卷烟茫。有僧情散淡，无俗意和昌。红尘不到真仙境，静土招提好道场 (91) 。\n行者看罢，回复道：“师父，那去处是便是座寺院，却不知禅光瑞蔼之中，又有些凶气何也？观此景象也似雷音，却又路道差池。我们到那厢，决不可擅入，恐遭毒手。”唐僧道：“既有雷音之景，莫不就是灵山？你休误了我诚心，担搁了我来意。”行者道：“不是，不是！灵山之路，我也走过几遍，那是这路途！”八戒道：“纵然不是，也必有个好人居住。”沙僧道：“不必多疑，此条路未免从那门首过，是不是一见可知也。”行者道：“悟净说得有理。”"}]}
{"conversation": [{"input": "", "output": "那长老策马加鞭，至山门前见“雷音寺”三个大字，慌得滚下马来，倒在地下，口里骂道：“泼猢狲！害杀我也！现是雷音寺，还哄我哩！”行者陪笑道：“师父莫恼，你再看看。山门上乃四个字，你怎么只念出三个来，倒还怪我?”长老战兢兢的爬起来再看，真个是四个字，乃“小雷音寺”。三藏道：“就是小雷音寺，必定也有个佛祖在内。经上言三千诸佛，想是不在一方：似观音在南海，普贤在峨眉，文殊在五台。这不知是那一位佛祖的道场。古人云：‘有佛有经，无方无宝。’我们可进去来。”行者道：“不可进去，此处少吉多凶。若有祸患，你莫怪我。”三藏道：“就是无佛，也必有个佛像。我弟子心愿，遇佛拜佛，如何怪你。”即命八戒取袈裟，换僧帽，结束了衣冠，举步前进。\n只听得山门里有人叫道：“唐僧，你自东土来拜见我佛，怎么还这等怠慢?”三藏闻言，即便下拜，八戒也磕头，沙僧也跪倒；惟大圣牵马，收拾行李，在后。方入到二层门内，就见如来大殿。殿门外宝台之下，摆列着五百罗汉、三千揭谛、四金刚、八菩萨、比丘尼、优婆塞、无数的圣僧、道者，真个也香花艳丽，瑞气缤纷。慌得那长老与八戒、沙僧一步一拜，拜上灵台之间，行者公然不拜。又闻得莲台座上厉声高叫道：“那孙悟空，见如来怎么不拜?”不知行者又仔细观看，见得是假，遂丢了马匹、行囊，掣棒在手，喝道：“你这伙业畜，十分胆大！怎么假倚佛名，败坏如来清德！不要走！”双手轮棒，上前便打。只听得半空中叮当一声，撇下一副金铙，把行者连头带足，合在金铙之内。慌得个猪八戒、沙和尚连忙使起钯杖，就被些阿罗、揭谛、圣僧、道者一拥近前围绕。他两个措手不及，尽被拿了。将三藏捉住，一齐都绳缠索绑，紧缚牢拴。\n原来那莲花座上装佛祖者乃是个妖王，众阿罗等都是些小怪。遂收了佛祖体像，依然现出妖身。将三众抬入后边收藏，把行者合在金铙之中，永不开放。只搁在宝台之上，限三昼夜化为脓血。化后，才将铁笼蒸他三个受用。这正是：\n碧眼猢儿识假真，禅机见像拜金身。\n黄婆盲目同参礼，木母痴心共话论。\n邪怪生强欺本性，魔头怀恶诈天人。\n诚为道小魔头大，错入旁门枉费身。\n那时群妖将唐僧三众收藏在后，把马拴在后边，把他的袈裟、僧帽安在行李担内，亦收藏了。一壁厢严紧不题。"}]}
{"conversation": [{"input": "", "output": "那时群妖将唐僧三众收藏在后，把马拴在后边，把他的袈裟、僧帽安在行李担内，亦收藏了。一壁厢严紧不题。\n却说行者合在金铙里，黑洞洞的，燥得满身流汗，左拱右撞，不能得出，急得他使铁棒乱打，莫想得动分毫。他心里没了算计，将身往外一挣，却要挣破那金铙，遂捻着一个诀，就长有千百丈高，那金铙也随他身长，全无一些瑕缝光明。却又捻诀把身子往下一小，小如芥菜子儿，那铙也就随身小了，更没些些孔窍。他又把铁棒，吹口仙气，叫：“变！”即变做旛竿一样，撑住金铙。他却把脑后毫毛，选长的，拔下两根，叫：“变！”即变做梅花头五瓣钻儿，挨着棒下，钻有千百下，只钻得苍苍响亮，再不钻动一些。行者急了，却捻个诀，念一声“唵 静法界，乾元亨利贞”的咒语。拘得那五方揭谛、六丁六甲、一十八位护教伽蓝，都在金铙之外道：“大圣，我等俱保护着师父，不教妖魔伤害，你又拘唤我等做甚?”行者道：“我那师父不听我劝解，就弄死他也不亏！但只你等怎么快作法将这铙钹掀开，放我出来，再作处治。这里面不通光亮，满身暴燥，却不闷杀我也！”众神真个掀铙，就如长就的一般，莫想揭得分毫。金头揭谛道：“大圣，这铙钹不知是件甚么宝贝，连上带下，合成一块。小神力薄，不能掀动。”行者道：“我在里面，不知使了多少神通，也不得动。”\n揭谛闻言，即着六丁神保护着唐僧，六甲神看守着金铙，众伽蓝前后照察；他却纵起祥光，须臾间，闯入南天门里。不待宣召，直上灵霄宝殿之下，见玉帝俯伏启奏道：“主公，臣乃五方揭谛使。今有齐天大圣保唐僧取经，路遇一山，名小雷音寺。唐僧错认灵山进拜，原来是妖魔假设，困陷他师徒，将大圣合在一副金铙之内，进退无门，看看至死，特来启奏。”即传旨：“差二十八宿星辰，快去释厄降妖。”\n那星宿不敢少缓，随同揭谛，出了天门，至山门之内。有二更时分，那些大小妖精，因获了唐僧，老妖俱犒赏了，各去睡觉。众星宿更不惊张，都到铙钹之外报道：“大圣，我等是玉帝差来二十八宿，到此救你。”行者听说大喜。便教：“动兵器打破，老孙就出来了！”众星宿道：“不敢打。此物乃浑金之宝，打着必响；响时惊动妖魔，却难救拔。等我们用兵器捎他，你那里但见有一些光处就走。”行者道：“正是。”你看他们使枪的使枪，使剑的使剑，使刀的使刀，使斧的使斧；扛的扛，抬的抬，掀的掀，捎的捎；弄到有三更天气，漠然不动，就是铸成了囫囵的一般。那行者在里边，东张张，西望望，爬过来，滚过去，莫想看见一些光亮。"}]}
{"conversation": [{"input": "", "output": "亢金龙 (92) 道：“大圣呵，且休焦躁。观此宝定是个如意之物，断然也能变化。你在那里面，于那合缝之处，用手摸着，等我使角尖儿拱进来，你可变化了，顺松处脱身。”行者依言，真个在里面乱摸。这星宿把身变小了，那角尖儿就似个针尖一样，顺着钹合缝口上，伸将进去，可怜用尽千斤之力，方能穿透里面。却将本身与角使法像，叫：“长！长！长！”角就长有碗来粗细。那钹口倒也不像金铸的，好似皮肉长成的，顺着亢金龙的角，紧紧噙住，四下里更无一丝拔缝。行者摸着他的角，叫道：“不济事！上下没有一毫松处，没奈何，你忍着些儿疼，带我出去。”好大圣，即将金箍棒变作一把钢钻儿，将他那角尖上钻了一个孔窍，把身子变得似个芥菜子儿，拱在那钻眼里蹲着，叫：“扯出角去！扯出角去！”这星宿又不知费了多少力，方才拔出，使得力尽筋柔，倒在地下。\n行者却自他角尖钻眼里钻出，现了原身，掣出铁棒照铙钹当的一声打去，就如崩倒铜山，咋开金矿。可惜把个佛门之器，打做个千百块散碎之金。唬得那二十八宿惊张，五方揭谛发竖。大小群妖皆梦醒。老妖王睡里慌张，急起来披衣擂鼓，聚点群妖，各执器械。此时天将黎明，一拥赶到宝台之下。只见孙行者与列宿围在碎破金铙之外，大惊失色，即令：“小的们！紧关了前门，不要放出人去！”\n行者听说，即携星众，驾云跳在九霄空里。那妖王收了碎金，排开妖卒，列在山门外。妖王怀恨，没奈何披挂了，使一根短软狼牙棒，出营高叫：“孙行者！好男子不可远走高飞，快向前与我交战三合！”行者忍不住，即引星众，按落云头观看，那妖精怎生模样？但见他：\n蓬着头，勒一条扁薄金箍；光着眼，簇两道黄眉的竖。悬胆鼻孔窍开查，四方口牙齿尖利。穿一副叩结连环铠，勒一条生丝攒穗绦。脚踏鸟喇鞋一对，手执狼牙棒一根。此形似兽不如兽，相貌非人却似人。\n行者挺着铁棒喝道：“你是个甚么怪物，擅敢假装佛祖，侵占山头，虚设小雷音寺！”那妖王道：“这猴儿是也不知我的姓名，故来冒犯仙山。此处唤做小西天，因我修行，得了正果，天赐与我的宝阁珍楼。我名乃是黄眉老佛，这里人不知，但称我为黄眉大王、黄眉爷爷。一向久知你往西去，有些手段，故此设像显能，诱你师父进来，要和你打个赌赛。如若斗得过我，饶你师徒，让汝等成个正果；如若不能，将汝等打死，等我去见如来取经，果正中华也。”行者笑道：“妖精，不必海口！既要赌，快上来领棒！”那妖王喜孜孜，使狼牙棒抵住。这一场好杀："}]}
{"conversation": [{"input": "", "output": "两条棒，不一样，说将起来有形状：一条短软佛家兵，一条坚硬藏海藏。都有随心变化功，今番相遇争强壮。短软狼牙杂锦妆，坚硬金箍蛟龙像。若粗若细实可夸，要短要长甚停当。猴与魔，齐打仗，这场真个无虚诳。驯猴秉教作心猿，泼怪欺天弄假像。嗔嗔恨恨各无情，恶恶凶凶都有样。那一个当头手起不放松，这一个架丢劈面难推让。喷云照日昏，吐雾遮峰嶂。棒来棒去两相迎，忘生忘死因三藏。\n看他两个斗经五十回合，不见输赢。那山门口鸣锣擂鼓，众妖精呐喊摇旗。这壁厢有二十八宿天兵共五方揭谛众圣，各掮器械，吆喝一声，把那魔头围在中间，吓得那山门外群妖难擂鼓，战兢兢手软不敲锣。\n老妖魔公然不惧，一只手使狼牙棒，架着众兵；一只手去腰间解下一条旧白布搭包儿，往上一抛，滑的一声响亮，把孙大圣、二十八宿与五方揭谛，一搭包儿通装将去，挎在肩上，拽步回身。众小妖个个欢然得胜而回。老妖教小的们取了三五十条麻索，解开搭包，拿一个，捆一个，一个个都骨软筋麻，皮肤窊皱 (93) 。捆了抬去后边，不分好歹俱掷之于地。妖王又命排筵畅饮，自旦至暮方散，各归寝处不题。\n却说孙大圣与众神捆至夜半，忽闻有悲泣之声。侧耳听时，却原来是三藏声音。哭道：“悟空啊！我\n自恨当时不听伊，致令今日受灾危。\n金铙之内伤了你，麻绳捆我有谁知。\n四众遭逢缘命苦，三千功行尽倾颓。\n何由解得迍邅难，坦荡西方去复归！”\n行者听言，暗自怜悯道：“那师父虽是未听吾言，今遭此毒，然于患难之中，还有忆念老孙之意。趁此夜静妖眠，无人防备，且去解脱众等逃生也。”\n好大圣，使了个遁身法，将身一小，脱下绳来，走近唐僧身边，叫声：“师父。”长老认得声音，叫道：“你为何到此?”行者悄悄的把前项事告诉了一遍。长老甚喜道：“徒弟，快救我一救！向后事，但凭你处，再不强了！”行者才动手，先解了师父，放了八戒、沙僧，又将二十八宿、五方揭谛，个个解了，又牵过马来，教快先走出去。方出门，却不知行李在何处，又来找寻。亢金龙道：“你好重物轻人！既救了你师父就够了，又还寻甚行李?”行者道：“人固要紧，衣钵尤要紧。包袱中有通关文牒、锦襕袈裟、紫金钵盂，俱是佛门至宝，如何不要！”八戒道：“哥哥，你去找寻，我等先去路上等你。”你看那星众，簇拥着唐僧，使个摄法，共弄神通，一阵风，撮出垣围，奔大路下了山坡，却屯于平处等候。"}]}
{"conversation": [{"input": "", "output": "约有三更时分，孙大圣轻挪慢步，走入里面，原来一层层门户甚紧。他就爬上高楼看时，窗牖皆关，欲要下去，又恐怕窗棂儿响，不敢推动。捻着诀摇身一变，变做一个仙鼠，俗名蝙蝠。你道他怎生模样：\n头尖还似鼠，眼亮亦如之。\n有翅黄昏出，无光白昼居。\n藏身穿瓦穴，觅食扑蚊儿。\n偏喜晴明月，飞腾最识时。\n他顺着不封瓦口椽子之下，钻将进去。越门过户，到了中间看时，只见那第三重楼窗之下， 灼灼一道毫光，也不是灯烛之光，香火之光，又不是飞霞之光，掣电之光。他半飞半跳，近于光前看时，却是包袱放光。那妖精把唐僧的袈裟脱了，不曾折，就乱乱的摁在包袱之内。那袈裟本是佛宝，上边有如意珠、摩尼珠、红玛瑙、紫珊瑚、舍利子、夜明珠，所以透的光彩。他见了此衣钵，心中一喜就现了本像，拿将过来，也不管担绳偏正，抬上肩往下就走。不期脱了一头，扑的落在楼板上，唿喇的一声响亮。噫！有这般事：可可的老妖精在楼下睡觉，一声响把他惊醒，跳起来乱叫道：“有人了！有人了！”那些大小妖都起来，点灯打火，一齐吆喝，前后去看。有的来报道：“唐僧走了！”又有的来报道：“行者众人俱走了！”老妖急传号令，教：“拿！各门上谨慎！”行者听言，恐又遭他罗网，挑不成包袱，纵筋斗就跳出楼窗外走了。\n那妖精前前后后，寻不着唐僧等。又见天色将明，取了棒帅众来赶，只见那二十八宿与五方揭谛等神，云雾腾腾，屯住山坡之下。妖王喝了一声：“那里去！吾来也！”角木蛟急唤：“兄弟每，怪物来了！”亢金龙、氐土蝠、房日兔、心月狐、尾火虎、箕水豹、斗木獬、牛金牛、女土貉、虚日鼠、危月燕、室火猪、壁水 、奎木狼、娄金狗、胃土彘、昴日鸡、毕月乌、觜火猴、参水猿、井木犴、鬼金羊、柳土獐、星日马、张月鹿、翼火蛇、轸水蚓，领着金头揭谛、银头揭谛、六甲、六丁等神、护教伽蓝，同八戒、沙僧，——不领唐三藏，丢了白龙马——各执兵器，一拥而上。这妖王见了，呵呵冷笑，叫一声哨子，有四五千大小妖精，一个个威强力胜，浑战在西山坡上。好杀：\n魔头泼恶欺真性，真性温柔怎奈魔。百计施为难脱苦，千方妙用不能和。诸天来拥护，众圣助干戈。留情亏木母，定志感黄婆。浑战惊天并振地，强争设网与张罗。那壁厢摇旗呐喊，这壁厢擂鼓筛锣。枪刀密密寒光荡，剑戟纷纷杀气多。妖卒凶还勇，神兵怎奈何？愁云遮日月，惨雾罩山河。苦掤苦拽来相战，皆因三藏拜弥陀。"}]}
{"conversation": [{"input": "", "output": "那妖精倍加勇猛，帅众上前掩杀。正在那不分胜败之际，只闻得行者叱咤一声道：“老孙来了！”八戒迎着道：“行李如何?”行者道：“老孙的性命几乎难免，却便说甚么行李！”沙僧执着宝杖道：“且休叙话，快去打妖精也！”那星宿、揭谛、丁甲等神，被群妖围在垓心浑杀，老妖使棒来打他三个。这行者、八戒、沙僧丢开棍杖，轮着钉钯抵住。真个是地暗天昏，不能取胜。只杀得太阳星西没山根，太阴星东生海峤。那妖见天晚，打个哨子，教群妖各各留心，他却取出宝贝。孙行者看得分明：那怪解下搭包，理在手中。行者道声：“不好了！走啊！”他就顾不得八戒、沙僧、诸天等众，一路筋斗跳上九霄空里。众神、八戒、沙僧不解其意，被他抛起去，又都装在里面，只是走了行者。那妖王收兵回寺，又教取出绳索，照旧绑了。将唐僧、八戒、沙僧悬梁高吊，白马拴在后边；诸神亦俱绑缚，抬在地窖子内，封了盖锁。那众妖遵依，一一收了不题。\n却说行者跳在九霄。全了性命，见妖兵回转，不张旗号，已知众等遭擒。他却按下祥光，落在那东山顶上，咬牙恨怪物，滴泪想唐僧，仰面朝天望，悲嗟忽失声。叫道：“师父啊！你是那世里造下这迍邅难，今生里步步遇妖精，似这般苦楚难逃，怎生是好！”独自一个，嗟叹多时，复又宁神思虑，以心问心道：“这妖魔不知是个甚么搭包子，那般装得许多物件？如今将天神、天将，许多人又都装进去了。我待求救于天，奈恐玉帝见怪。我记得有个北方真武，号曰荡魔天尊，他如今现在南赡部洲武当山上，等我去请他来搭救师父一难。”正是：\n仙道未成猿马散，心神无主五行枯。\n毕竟不知此去端的如何，且听下回分解。\n--------------------\n(1) 　叨餂(tiǎn)——鼓捣，摆弄。\n(2) 　钻疾、活达——钻疾，动作迅疾麻利。活达，灵活机灵。\n(3) 　生受——受苦遭罪。\n(4) 　鹐(qiān)——鸟啄物。\n(5) 　结心癀(huáng)——是一种牛的疾病，八戒诅咒牛魔王得病。\n(6) 　土神——土地神。这里用炼丹的道理，肯定土地神领土兵参加战斗，获得胜利。“结丹头”就是用炼丹的道理，比喻土神的作用。\n(7) 　 (gōu)草——牛吃叫 ，这里是骂人的话，就是畜生。\n(8) 　牺牲——祭神的牛、羊、诸叫“牺牲”，这里仍然是骂人的话。\n(9) 　乜乜(miē)些些——痴痴呆呆的样子。\n(10) 　狻猊——狮子。\n(11) 　黄婆——这里指沙僧，元老指唐僧。"}]}
{"conversation": [{"input": "", "output": "(10) 　狻猊——狮子。\n(11) 　黄婆——这里指沙僧，元老指唐僧。\n(12) 　五漏——五更天，即天将明的时候。也可以指一整夜。这里应为一整夜的意思。\n(13) 　三关——道教炼内丹的名词。指尾闾、夹脊、玉枕。脑后叫玉枕关、夹脊叫辘轳关、再往下叫尾闾关。炼内丹的人运气，内气要顺着督脉由下而上通过这三关。\n(14) 　坎离——原是八卦中的两个卦即坎卦与离卦。《易经·说卦》说坎为水，离为火，所以坎离代表水火。道教炼外丹，以“坎男”指汞，“离女”指铅，所以坎离又指汞和铅。而炼内丹的道家，又称坎、离为阴、阳。\n(15) 　钟气——天地间的灵秀之气。\n(16) 　蛰营——昆虫冬眠藏伏的洞穴。\n(17) 　舜日——古人以“尧天舜日”比喻太平盛世。\n(18) 　龙盘虎踞——形容形势险要，气象庄严。典出《太平御览》卷一百五十六引晋·吴勃《吴录》：“刘备曾使诸葛亮至京，因睹秣陵山阜，叹曰：‘钟山龙盘，石头虎踞，此帝王之宅。’”又，宋·张敦颐《六朝事迹·形势门·钟阜》也记此事。\n(19) 　四垂华盖近——四垂，四面。华盖近，形容城高耸，看起来接近华盖星宿了。\n(20) 　百转紫墟平——百转形容城墙的蜿蜒起伏。墟是星宿名，即墟宿。这句也是形容城的建筑高大雄伟，看起来与墟宿齐平了。\n(21) 　蛮夷、海岳两句——是说国内各蛮夷部落臣服国王的统治；外部的国家纷纷来朝贡。\n(22) 　凿眼——眼线。\n(23) 　驾帖——在明代，秉承皇帝旨意由刑科签发的逮捕人的公文叫“驾帖”。明·沈德符《野获编·禁伪·驾帖之伪》：“祖制，锦衣卫拿人，有驾帖发下，须从刑科批定，方敢行事。”\n(24) 　朱雀黄龙——朱雀，古代传说中的一种祥瑞动物，是“四灵”之一。四灵是：苍龙、白虎、朱雀、玄武。又，朱雀还是星辰名。黄龙，也是古代传说中的动物，是帝王的祥瑞。这里是指宫阙以朱雀黄龙的图案做装饰，一派富贵气象。\n(25) 　清都绛阙——清都指天宫，也可指帝王之都城。绛阙指宫殿，或指宫殿朱色门阙。\n(26) 　锦衣卫——原是明代管理皇宫禁卫军和皇宫仪仗的机构，后来成为宦官掌控的特务机构。在这里，是指宫廷禁卫军。\n(27) 　本身——原来的身分。八戒取笑悟空，说他虽气派，仍是个猴王。\n(28) 　头搭——也称“头踏”，官员外出时的仪仗。\n(29) 　翻席——宴会时，将酒席移到另一个地方，继续宴饮，叫“翻席”。又，建章宫原是汉代宫殿名，这里借用而已。"}]}
{"conversation": [{"input": "", "output": "(30) 　太岳——太岳即泰山。而老丈人也可称“泰山”。古代最早称妻父为“外舅”(见《尔雅》)，后来又有“妇翁”、“丈人”等称谓。但是至少在唐代，已经有“泰山”的称呼了。唐·段成式《酉阳杂俎·语资》：“明皇封禅泰山，张说为封禅使。说女婿郑镒，本九品官。旧例封禅后，自三公以下皆迁转一级，惟郑镒因说骤迁五品，兼赐绯服。因大酺次，玄宗见镒官位腾跃，怪而问之。镒无词以对。黄幡绰曰：‘此乃泰山之力也。’”黄幡绰一语双关，既指泰山封禅，又影射了郑镒的老丈人。清·梁章钜、岳珍《称谓录·亲属记》对岳父的称谓解释得比较清楚，可参考。\n(31) 　斯须——片刻、及时。\n(32) 　柔茵、翠盖——茵，成片的像垫子样的嫩草坪，柔，形容草。翠盖，比喻树冠如盖。\n(33) 　绿芜台下自春秋——荒芜的台阶下，野草丛生，无人管理，随春秋季节变化，自生自灭。这首诗形容古庙的荒凉。\n(34) 　角巾——方巾，有棱角的头巾。古代隐退的人戴的头巾。\n(35) 　十八公——十八公三字，拚起来是个“松”字，这是个松树精。\n(36) 　珠玉——比喻诗句、文章。\n(37) 　七贤——晋代嵇康、阮籍、山涛、向秀、刘伶、阮咸、王戎七人是当时高人，常集于竹林之下，人称“竹林七贤”。《世说新语·任诞》：“陈留阮籍、谯国嵇康、河内山涛、三人年皆比，康年少亚之。预此契者，沛国刘伶、陈留阮咸、河内向秀、琅邪王戎，七人常集于竹林之下，肆意酣畅，故世称‘竹林七贤’”。又见《晋书》卷四十九《嵇康传》：“所与神交者惟陈留阮籍、河内山涛。豫其流者，河内向秀、沛国刘伶、籍兄子咸、琅邪王戎，遂为竹林之游，世所谓‘竹林七贤’也。”\n(38) 　六逸——唐代诗人李白在山东任城客游，常与孔巢父、韩准、裴政、张叔明、陶沔交往，人称“竹溪六逸”。事见《新唐书·李白传》：“李白字太白，兴圣皇帝九世孙……然喜纵横术，击剑，为任侠，轻财重施。更客任城，与孔巢父、韩准、裴政、张叔明、陶沔居徂来山，日沉饮，号‘竹溪六逸’。”"}]}
{"conversation": [{"input": "", "output": "(39) 　四皓——即商山四皓。秦末汉初，东园公、 (lù)里先生、绮里季、夏黄公四人，皆修道洁己，非义不动。见秦政虐，避乱隐居，都年过八十，受人尊敬，称为“四皓”。汉初，高祖想请四人下山，不至。后来，汉高祖宠戚姬，想要废太子，立戚姬子赵王如意为太子。众臣多谏诤，高祖不听。吕后恐，求助于张良。张良让吕后重金请出“四皓”，让他们每日陪太子入朝。高祖见四人，问了名姓，大惊，以为太子羽翼已成，不能再废，就打消了另立太子的主意。事见晋·皇甫谧《高士传》、《史记》卷五十五《留侯世家》、《汉书》卷四十《张良传》。\n(40) 　俄捱——即俄延，耽搁，延缓。\n(41) 　希夷——看不见、听不到。《老子》中说：“视之不见名曰夷，听之不闻名曰希。”这里是说“至德妙道”是很高深的，是渺渺茫茫，看不见、听不到的。\n(42) 　牟尼——梵文音译，意思是寂静。一般来说，是释迦牟尼的简称，在这里，泛称佛。\n(43) 　象罔——有形像而实无，不真切。发挥象罔的意思是体会玄之又玄的佛理。\n(44) 　涅槃——梵语音译，意思是寂灭、圆寂。也就是灭生死因果，解脱、无为。是佛教修习要达到的最高境界。\n(45) 　婆娑——即娑婆，又作娑诃，梵语音译。意思是“忍土”。这一界的众生安于十恶，不肯离开。是佛祖教化的三千大千世界，号为娑婆世界。\n(46) 　玄关——佛教称入道的法门为玄关。\n(47) 　野狐涎——传说是一种迷惑人的东西，用野狐的口涎渍肉制成，据说是食菜事魔的邪魔外道的法术。后来人们以“野狐涎”比喻迷惑人的伎俩或非正道的言论和行为。典出宋·曾敏行《独醒杂志》卷七：“祥符中，汀人王捷，有烧金之术……时人谓之‘王烧金捷’，能使人随所思想，一一有见，人故惑之。大抵皆南法，以野狐涎与人食而如此。其法以肉置小口罂中，埋之野外，狐见而欲食，喙不得入，馋涎流坠罂内，渍入肉中。乃取其肉，曝为脯末，而置人饮食间。又闻以狐涎和水颒(huì)面，即照见头目变为异形。今江南食菜事魔者，多有此术。”这里，拂云叟相信道教，认为“道”在中国。所以说佛教徒去西方求经是白费心，是中了“野狐涎”的毒。\n(48) 　萝蓏(luǒ)——葛藤的纠缠。这里指语言枝蔓不清。\n(49) 　龙华——龙华树。传说弥勒佛是在龙华树下得道成佛的。这树广四十里花枝如龙头。“上龙华”比喻得道成佛。"}]}
{"conversation": [{"input": "", "output": "(50) 　四始——指《诗经》。古人认为《诗经》有“四始”，但有几种说法。其一，以为四始是《风》、《小雅》、《大雅》、《颂》这四部分；其二，有人以为这四部分的第一篇为“四始”。\n(51) 　珠玑——珠玉。常比喻精彩的诗文。\n(52) 　顶针——一种诗歌的格式，以上句的最后一个字，作为下句的第一字。\n(53) 　没心夫——暗指竹。竹空心而有节。前句“坚节”，后句“没心”，皆指竹。\n(54) 　夫因侧叶称栋梁——侧叶，柏树又称“侧柏”、“扁柏”。桧树中有一种叫“桧柏”，又称“圆柏”，是相对“侧柏”而言的。“称栋梁”，指柏木可以作栋梁。最有名的是汉武帝时建造的“柏梁台”。《三辅黄图·台榭》说：“武帝元鼎二年春起此台，在长安城中北门内。《三辅旧事》云：以香柏为梁也，帝尝置酒其上，召群臣和诗，能七言者乃得上。”\n(55) 　台为横柯作宪乌——宪乌指御史台，又称“宪台”、也称“乌台”、“柏台”、“柏府”。因为汉代御史府种植一排排的柏树，常常有无数野乌栖息，因此后代也称御史台为“乌台”。唐·宋之问《和姚给事寓直之作》：“柏台迁乌茂。兰署得人芳。”这是柏树精自己抬高身份的诗句。\n(56) 　阳春白雪——古代一种高雅幽深的曲子，后来泛称高雅的音乐。典出《文选》宋玉《对楚王问》：“楚襄王问于宋玉曰：‘先生其有遗行与？何士民众庶不誉之甚也？’宋玉对曰：‘唯然有之。愿大王宽其罪，使得毕其辞。客有歌于郢中者，其始曰《下里巴人》，国中属而和者数千人；其为《阳阿》、《薤露》，国中属而和之者数百人；其为《阳春白雪》，国中属而和之者，不过数十人；引商刻羽，杂以流徵，国中属而和之者，不过数人而已。是其曲弥高，其和弥寡。’”这本来是宋玉为自己不得人心而作的辩护，说自己因为才高而不能得到士庶的理解。但是他的辩护词确实反映了一种常见的现象和道理——曲高和寡，所以常被后人引用。\n(57) 　金芝三秀——即灵芝草。灵芝一年开三次花。《楚辞·九歌·山鬼》：“采三秀兮于山间。”王逸注：“三秀唯芝草也。”\n(58) 　宝树——珍宝之树，指净土中的草木。《法华经·寿量品》：“宝树多华树，众生所游乐。”唐僧作诗，免不了引用佛典。"}]}
{"conversation": [{"input": "", "output": "(59) 　百尺竿头——原义是桅杆或长杆的顶部，后来用来比喻高处。如比喻官位高，如元代张养浩散曲【折桂令】：“功名百尺竿头，自古至今，有几个干休?”或者比喻诗文或学问高，如宋代朱熹《答陈同甫书》：“但鄙意更欲贤者百尺竿头进取一步，将来不作三代以下人物。”又，佛教也用来比喻道行达到很高的境界。《五灯会元·径山杲禅师法嗣·天童净全禅师》：“百尺竿头须进步，十方世界现全身。”这里，唐僧就是引用了《五灯会元》中的话。\n(60) 　十方世界——佛教称无量无边的世界为“十方世界”。十方：东、南、西、北、东南、西南、东北、西北、上、下。\n(61) 　灵椿——古人以为椿树长寿。《庄子·逍遥游》：“上古有大椿者，以八千岁为春，八千岁为秋。”松字拆开为十八公。松树精说他比椿树“劲节孤高”，更长寿，所以名气更大。\n(62) 　苓膏——茯苓膏。茯苓是寄生在松根的一种菌类植物，是补药，可以延年益寿。\n(63) 　四绝——古代文人佚事中，有关“四绝”的事，最有名的有三件。其一，唐代秘书省内落星石，薛稷画鹤、贺知章草书、餘令画凤，被称为“四绝”(见宋·计有功《唐诗纪事·郎餘令》)。其二，宋代庆历中，滕子京谪巴陵，为巴陵地方长官，政治清明。于是重修岳阳楼。范仲淹为之作“记”，(即《岳阳楼记》)、苏子美书石，邵餗篆额，也被称为“四绝”。(见宋·王辟之《渑水燕谈录》)另外还有“四绝碑”等事，不细说。这里，柏树精说文人雅士聚会的厅堂由他作栋梁，以此抬高自己的身价。\n(64) 　元日迎春曾献寿——古代风俗，元旦日用柏叶酒上寿。\n(65) 　梁栋之材——桧树，又称桧柏，与柏树一样，都能作栋梁。\n(66) 　太清宫外有声扬——太清宫在安徽亳县。据《太清记》，太清宫有八株桧树。(据《佩文韵府》卷六八，又见《青琐高议》)\n(67) 　暗壁寻常度翠香——翠香指桧木制的香，其烟气称为“桧烟”。唐·皮日休《奉和鲁望寒夜访寂上人次韵》：“数页贝书松花暗，一声金磬桧烟深。”\n(68) 　打油——即打油诗，一种俚俗的诙谐的诗。常是玩笑之作，不登大雅之堂。这里是谦虚的说法。\n(69) 　淇澳——《诗经·卫风·淇澳》：“瞻彼淇澳，绿竹猗猗。”因为拂云叟是竹妖，所以引用《诗经》。"}]}
{"conversation": [{"input": "", "output": "(70) 　渭川千亩——《史记·货殖列传》说：“齐鲁千亩桑麻，渭川千亩竹……此其人皆与千户侯等。”又见于《汉书·货殖列传》。是说拥有齐鲁千亩桑麻，或者渭川千亩竹林，生活能达到千户侯的水平。这里竹妖又用《史记》的典故，影射他是竹子。\n(71) 　翠筠不染两句——这两句用舜之二妃娥皇、女英典故。晋·张华《博物志·史补》：“尧之二女，舜之二妃曰‘湘夫人’。舜崩，二妃啼，以涕挥竹，竹尽斑。”又，梁·任昉《述异记》卷上：“湘水去岸三十里许，有相思宫、望帝台。昔舜南巡而葬于苍梧之野，尧之二女娥皇、女英追之不及，相与恸哭，泪下沾竹，竹文上为之斑斑然。”斑竹是竹子的一种，又称“湘妃竹”斑箨指斑竹，筠，竹子的青皮，借指竹。\n(72) 　子猷去世知音少——晋王羲之子王徽之，字子猷，生平爱竹。见《世说新语》。竹妖感叹自己少知音，其实也是借助名人来抬高自己。\n(73) 　游夏——孔子的学生子游、子夏的合称。卜商字子夏，比孔子年少十四岁；言偃字子游，比孔子年少四十五岁，都以文学称于当时。《史记》卷六十七《仲尼弟子列传》：“孔子曰：‘受业身通者七十有七’，皆异能之士也……言语：宰我、子贡。文学：子游、子夏。”\n(74) 　天台女——指天台山仙女，即刘晨、阮肇采药天台山迷路，遇见的仙女，注已见前。\n(75) 　妲姬——即妲己，是殷商暴君纣王的宠姬。《史记》卷三《殷本纪》：“帝乙崩，子辛立，是为帝辛，天下谓之纣。帝纣资辨捷疾，闻见甚敏，材力过人，手格猛兽……好酒淫乐，嬖于妇人。爱妲己，妲己之言是从。于是使师涓作新淫声，北里之舞，靡靡之乐。厚赋税以实鹿台之钱，而盈钜桥之粟。益收狗马奇物，充仞宫室。”\n(76) 　留名汉武王——据唐代·段成式《酉阳杂俎》前集卷之十八《广动植之三·木篇》：“汉帝杏，济南郡之东南有分流山，山上多杏，大如梨，色黄如桔，土人谓之‘汉帝杏’，亦名‘金杏’。”这句的意思是杏子还有冠名汉朝皇帝的荣誉。不过，这句又稍微改动一下，把“汉帝”具体落实到汉武帝身上。\n(77) 　周时孔子立坛场——山东曲阜孔庙有“杏坛”遗迹，相传是孔子讲学的地方。后人因此也将老师授徒的地方称为“杏坛”。"}]}
{"conversation": [{"input": "", "output": "(78) 　董仙爱我成林积——董仙即董奉。据晋·葛洪《神仙传·董奉》：“奉居山不种田，日为人治病，亦不取钱。重病愈者使栽杏五株，轻者一株。如此数年，计得十余万株，郁然成林。乃使山中百禽群兽，游戏其下，卒不生草，常如耘治也。后杏子大熟，于林中作一草仓，示时人曰：‘欲买杏者不须报奉，但得谷一器置仓中，即自往取一器杏去。’常有人置谷米少，而取杏去多者，林中群虎出吼逐之，大怖，急挈杏走路旁倾覆，至家量杏，一如谷多少。有人偷杏者，虎逐之到家，啮至死。家人知其偷杏，乃送还奉，叩头谢过，乃却使活。奉每年货杏得谷，旋以赈救贫乏，供给行旅不逮者，岁二万余斛。”这是杏妖借董仙抬高自己身份。\n(79) 　孙楚曾怜寒食香——晋代孙楚曾在寒食节用杏酪祭介子推。典出梁·宗懔《荆楚岁时记》：“去岁一百五日，即有疾风甚雨，谓之寒食。禁火三日，造大麦粥……陆翙《邺中记》曰：‘寒食三日作醴酪。’又：‘煮粳米及麦为酪，捣杏仁，煮作粥。’《玉烛宝典》曰：‘今人悉为大麦粥，研杏仁为酪，引饧沃之。’孙楚《祭子推文》云：‘黍饭一盘，醴酪二盂。’是其事也。”可知醴酪即用杏仁作为原料之一的食物。相传寒食节是为纪念介子推烧死在介山，而不得举火。所以孙楚在寒食节祭奠介子推。这里杏妖是以名人孙楚来抬高自己。\n(80) 　落处年年伴麦场——杏子熟时，往往是收割麦子的时候。\n(81) 　砥砺——磨练，激励。\n(82) 　蜜合色汗巾——汗巾，手帕。也可称腰带。蜜合色，浅黄带红的颜色。\n(83) 　醍醐——原本是从酥酪中提炼出来的油，后来佛教用来比喻佛性。《大般若涅槃经·圣行品》：“譬如从牛出乳，从乳出酪，从酪出酥，从酥出熟酥，从熟酥出醍醐。醍醐最上。”\n(84) 　斗柄回寅——斗柄，北斗七星的第五、六、七星。北斗星转回到寅，就是冬残春回。寅，地支的第三位，可用来纪年、月、日；寅，象征着正月阳气上升，万物开始苏醒。\n(85) 　柳眼——古人将柳枝刚出的嫩芽，称为“柳眼”。\n(86) 　王维——唐代著名诗人、画家。尤其善于山水画，画中有禅意。\n(87) 　季子舌纵横——季子即指战国时政治家苏秦，他能言善辩，说服六国联合起来对抗强秦，居六国相位。《史记》卷六十九《苏秦传》：“于是六国从合而并力焉，并相六国。”这里形容鸟鸣声动听，像季子的巧舌，叫人爱听。\n(88) 　沙界——佛教语，意思是恒河沙的世界，这里喻指西方的佛寺，唐僧他们以为离开西方佛国很近了。"}]}
{"conversation": [{"input": "", "output": "(89) 　舍卫——古印度城名，后来也指此国的国名。佛祖在世时曾居住在这城里，城内有“祇园精舍”。\n(90) 　虚徐——舒缓，从容。\n(91) 　招提——佛寺。\n(92) 　亢金龙——亢是二十八宿之一，它的真身是龙，因此有角。\n(93) 　窊(wā)皱——窊，低陷。窊皱，皱瘪，形容被捆绑后皮肉被绳子勒紧的样子。"}]}
{"conversation": [{"input": "", "output": "意字卷之十四\n第六十六回　诸神遭毒手 弥勒缚妖魔\n话表孙大圣无计可施，纵一朵祥云，驾筋斗竟转南赡部洲去拜武当山，参请荡魔天尊，解释三藏、八戒、沙僧、天兵等众之灾。他在半空里无停止。不一日，早望见祖师仙境，轻轻按落云头，定睛观看，好去处：\n巨镇东南，中天神岳。芙蓉峰竦杰，紫盖岭巍峨。九江水尽荆扬远 (1) ，百越山连翼轸多 (2) 。上有太虚之宝洞，朱陆之灵台。三十六宫金磬响，百千万客进香来。舜巡禹祷，玉简金书。楼阁飞青鸟，幢幡摆赤裾 (3) 。地设名山雄宇宙，天开仙境透空虚。几树榔梅花正放，满山瑶草色皆舒。龙潜涧底，虎伏崖中。幽含如诉语，驯鹿近人行。白鹤伴云栖老桧，青鸾丹凤向阳鸣。玉虚师相真仙地。金阙仁慈治世门。\n上帝祖师，乃净乐国王与善胜皇后梦吞日光 (4) ，觉而有孕，怀胎一十四个月，于开皇元年甲辰之岁三月初一日午时降诞于王宫。那爷爷：\n幼而勇猛，长而神灵。不统王位，惟务修行。父母难禁，弃舍皇宫。参玄入定，在此山中。功完行满，白日飞升。玉皇敕号，真武之名。玄虚上应，龟蛇合形。周天六合 (5) ，皆称万灵。无幽不察，无显不成。劫终劫始，剪伐魔精。"}]}
{"conversation": [{"input": "", "output": "孙大圣玩着仙境景致，早来到一天门、二天门、三天门，却至太和宫外，忽见那祥光瑞气之间，簇拥着五百灵官。那灵官上前迎着道：“那来的是谁?”大圣道：“我乃齐天大圣孙悟空，要见师相。”众灵官听说，随报。祖师即下殿，迎到太和宫。行者作礼道：“我有一事奉劳。”问：“何事?”行者道：“保唐僧西天取经，路遭险难。至西牛贺洲，有座山唤小西天，小雷音寺有一妖魔。我师父进得山门，见有阿罗、揭谛、比丘、圣僧排列，以为真佛，倒身才拜，忽被他拿住绑了。我又失于防闲，被他抛一副金铙，将我罩在里面，无纤毫之缝，口合如钳。甚亏金头揭谛请奏玉帝，钦差二十八宿，当夜下界，掀揭不起。幸得亢金龙将角透入铙内，将我度出，被我打碎金铙，惊醒怪物。赶战之间，又被撒一个白布搭包儿，将我与二十八宿并五方揭谛，尽皆装去，复用绳捆了。是我当夜脱逃，救了星辰等众，与我唐僧等。后为找寻衣钵，又惊醒那妖，与天兵赶战。那怪又拿出搭包儿，理弄之时，我却知道前音，遂走了，众等被他依然装去。我无计可施，特来拜求师相一助力也。”祖师道：“我当年威镇北方，统摄真武之位，剪伐天下妖邪，乃奉玉帝敕旨。后又披发跣足，踏腾蛇神龟 (6) ，领五雷神将、巨虬狮子 (7) 、猛兽毒龙，收降东北方黑气妖氛，乃奉元始天尊符召。今日静享武当山，安逸太和殿，一向海岳平宁，乾坤清泰。奈何我南赡部洲并北俱芦洲之地，妖魔剪伐，邪鬼潜踪。今蒙大圣下降，不得不行；只是上界无有旨意，不敢擅动干戈。假若法遣众神，又恐玉帝见罪；十分却了大圣 (8) ，又是我逆了人情。我谅着那西路上纵有妖邪，也不为大害。我今着龟、蛇二将并五大神龙与你助力，管教擒妖精，救你师之难。”\n行者拜谢了祖师，即同龟、蛇、龙神各带精锐之兵，复转西洲之界。不一日，到了小雷音寺，按下云头，径至山门外叫战。"}]}
{"conversation": [{"input": "", "output": "却说那黄眉大王聚众怪在宝阁下说：“孙行者这两日不来，又不知往何方去借兵也。”说不了，只见前门上小妖报道：“行者引几个龙蛇龟相，在门外叫战！”妖魔道：“这猴儿怎么得个龙蛇龟相？此等之类，却是何方来者?”随即披挂，走出山门高叫：“汝等是那路龙神，敢来造吾仙境?”五龙、二将相貌峥嵘，精神抖擞，喝道：“那泼怪！我乃武当山太和宫混元教主荡魔天尊之前五位龙神、龟、蛇二将。今蒙齐天大圣相邀，我天尊符召，到此捕你这妖精，快送唐僧与天星等出来，免你一死！不然，将这一山之怪，碎劈其尸，几间之房，烧为灰烬！”那怪闻言，心中大怒道：“这畜生，有何法力，敢出大言！不要走，吃吾一棒！”这五条龙，翻云使雨；那两员将，播土扬沙，各执枪刀剑戟，一拥而攻。孙大圣又使铁棒随后。这一场好杀：\n凶魔施武，行者求兵。凶魔施武，擅据珍楼施佛像；行者求兵，远参宝境借龙神。龟蛇生水火，妖怪动刀兵。五龙奉旨来西路，行者因师在后收。剑戟光明摇彩电，枪刀晃亮闪霓虹。这个狼牙棒，强能短软；那个金箍棒，随意如心。只听得扢扑响声如爆竹，叮当音韵似敲金。水火齐来征怪物，刀兵共簇绕精灵。喊杀惊狼虎，喧哗振鬼神。浑战正当无胜处，妖魔又取宝和珍。\n行者帅五龙、二将，与妖魔战经半个时辰，那妖精即解下搭包在手。行者见了心惊，叫道：“列位仔细！”那龙神、蛇、龟不知甚么仔细，一个个都停住兵，近前抵挡。那妖精幌的一声，把搭包儿撇将起去，孙大圣顾不得五龙、二将，驾筋斗跳在九霄逃脱。他把个龙神、龟、蛇一搭包子又装将去了。妖精得胜回寺，也将绳捆了，抬在地窖子里盖住不题。"}]}
{"conversation": [{"input": "", "output": "你看那大圣落下云头，斜攲在山巅之上，没精没采懊恨道：“这怪物十分利害！”不觉的合着眼，似睡一般。猛听得有人叫道：“大圣，休推睡，快早上紧求救，你师父性命，只在须臾间矣！”行者急睁睛跳起来看，原来是日值功曹。行者喝道：“你这毛神，这向在那方贪图血食，不来点卯，今日却来惊我。伸过孤拐来，让老孙打两棒解闷！”功曹慌忙施礼道：“大圣，你是人间之喜仙，何闷之有！我等早奉菩萨旨令，教我等暗中护佑唐僧，乃同土地等神，不敢暂离左右，是以不得常来参见。怎么反见责也?”行者道：“你既是保护，如今那众星、揭谛、伽蓝并我师等，被妖精困在何方？受甚罪苦?”功曹道：“你师父、师弟，都吊在宝殿廊下；星辰等众，都收在地窖之间受罪。这两日不闻大圣消息，却才见妖精又拿了神龙、龟、蛇，又送在地窖里去了，方知是大圣请来之兵。小神特来寻大圣，大圣莫辞劳倦，千万再急急去求救援。”\n行者闻言及此，不觉对功曹滴泪道：“我如今愧上天宫，羞临海藏；怕问菩萨之原由，愁见如来之玉像！才拿去者，乃真武师相之龟、蛇、五龙圣众。教我再无方求救，奈何?”功曹笑道：“大圣宽怀。小神想起一处精兵，请来断然可降。适才大圣至武当，是南赡部洲之地，这枝兵也在南赡部洲盱眙山 城，即今泗州是也。那里有个大圣国师王菩萨，神通广大。他手下有一个徒弟，唤名小张太子，还有四大神将，昔年曾降伏水母娘娘。你今若去请他，他来施恩相助，准可捉怪救师也。”行者心喜道：“你且去保护我师父，勿令伤他，待老孙去请也。”\n行者纵起筋斗云，躲离怪处，直奔盱眙山 (9) 。不一日早到，细观，真好去处：\n南近江津 (10) ，北临淮水。东通海峤 (11) ，西接封浮。山顶上有楼观峥嵘，山凹里有涧泉浩涌。嵯峨怪石，槃秀乔松。百般果品应时新，千样花枝迎日放。人如蚁阵往来多，船似雁行归去广。上边有瑞岩观、东岳宫、五显祠、龟山寺，钟韵香烟冲碧汉；又有玻璃泉、五塔峪、八仙台、杏花园，山光树色映 城。白云横不度，幽鸟倦还鸣。说甚泰嵩衡华秀，此间仙景若蓬瀛。\n大圣点玩不尽，径过了淮河，入 \n城之内，到大圣禅寺山门外。又见那殿宇轩昂，长廊彩丽，有一座宝塔峥嵘。真是：\n插云倚汉高千丈，仰视金瓶透碧空。\n上下有光凝宇宙，东西无影映帘栊。\n风吹宝铎闻天乐，日映冰虬对梵宫。\n飞宿灵禽时诉语，遥瞻淮水渺无穷。"}]}
{"conversation": [{"input": "", "output": "风吹宝铎闻天乐，日映冰虬对梵宫。\n飞宿灵禽时诉语，遥瞻淮水渺无穷。\n行者且观且走，直至二层门下。那国师王菩萨早已知之，即与小张太子出门迎迓。相见叙礼毕，行者道：“我保唐僧西天取经，路上有个小雷音寺，那里有个黄眉怪，假充佛祖。我师父不辨真伪就下拜，被他拿了。又将金铙把我罩了，幸亏天降星辰救出。是我打碎金铙，与他赌斗，又将一个布搭包儿，把天神、揭谛、伽蓝与我师父、师弟尽皆装了进去。我前去武当山请玄天上帝救援，他差五龙、龟、蛇拿怪，又被他一搭包子装去。弟子无依无倚，故来拜请菩萨，大展威力，将那收水母之神通，拯生民之妙用，同弟子去救师父一难。取得经回，永传中国，扬我佛之智慧，兴般若之波罗也。”国师王道：“你今日之事，诚我佛教之兴隆，理当亲去。奈时值初夏，正淮水泛涨之时。新收了水猿大圣，那厮遇水即兴，恐我去后，他乘空生顽，无神可治。今着小徒领四将和你去助力，炼魔收伏罢。”行者称谢。即同四将并小张太子，又驾云回小西天，直至小雷音寺。小张太子使一条楮白枪，四大将轮四把锟铻剑 (12) ，和孙大圣上前骂战。小妖又去报知，那妖王复帅群妖，鼓噪而出道：“猢狲！你今又请得何人来也?”说不了，小张太子指挥四将，上前喝道：“泼妖精！你面上无肉，不认得我等在此！”妖王道：“是那方小将，敢来与他助力?”太子道：“吾乃泗州大圣国师王菩萨弟子，帅领四大神将，奉令擒你！”妖王笑道：“你这孩儿有甚武艺，擅敢到此轻薄?”太子道：“你要知我武艺，等我道来：\n祖居西土流沙国，我父原为沙国王。\n自幼一身多疾苦，命干华盖恶星妨。\n因师远慕长生诀，有分相逢舍药方。\n半粒丹砂祛病退，愿从修行不为王。\n学成不老同天寿，容颜永似少年郎。\n也曾赶赴龙华会，也曾腾云到佛堂。\n捉雾拿风收水怪，擒龙伏虎镇山场。\n抚民高立浮屠塔，静海深明舍利光。\n楮白枪尖能缚怪 (13) ，淡缁衣袖把妖降 (14) 。\n如今静乐 城内，大地扬名说小张！”\n妖王听说，微微冷笑道：“那太子，你舍了国家，从那国师王菩萨，修的是甚么长生不老之术？只好收捕淮河水怪。却怎么听信孙行者诳谬之言，千山万水来此纳命，看你可长生，可不老也！”\n小张闻言，心中大怒，缠枪当面便刺，四大将一拥齐攻，孙大圣使铁棒上前又打。好妖精，公然不惧，轮着他那短软狼牙棒，左遮右架，直挺横冲。这场好杀："}]}
{"conversation": [{"input": "", "output": "小太子，楮白枪，四柄锟铻剑更强。悟空又使金箍棒，齐心围绕杀妖王。妖王其实神通大，不惧分毫左右搪。狼牙棒是佛中宝。剑砍枪轮莫可伤。只听狂风声吼吼，又观恶气混茫茫。那个有意思凡弄本事，这个专心拜佛取经章。几番驰骋，数次张狂。喷云雾，闭三光，奋怒怀嗔各不良。多时三乘无上法，致令百艺苦相将。\n概众争战多时，不分胜负。那妖精又解搭包儿，行者又叫：“列位仔细！”太子并众等不知“仔细”之意。那怪滑的一声，把四大将与太子，一搭包又装将进去，只是行者预先知觉走了，那妖王得胜回寺，又教取绳捆了，送在地窖，牢封固锁不题。\n这行者纵筋斗云起在空中，见那怪回兵闭门，方才按下祥光，立于西山坡上，怅望悲啼道：“师父呵！我\n自从秉教入禅林，感荷菩萨脱难深。\n保你西来求大道，相同辅助上雷音。\n只言平坦羊肠路，岂料崔巍怪物侵。\n百计千方难救你，东求西告枉劳心！”\n大圣正当凄惨之时，忽见那西南上一朵彩云坠地，满山头大雨缤纷，有人叫道：“悟空，认得我么?”行者急走前看处，那个人：\n大耳横颐方面相，肩查腹满身躯胖。\n一腔春意喜盈盈，两眼秋波光荡荡。\n敞袖飘然福气多，芒鞋洒落精神壮。\n极乐场中第一尊，南无弥勒笑和尚。"}]}
{"conversation": [{"input": "", "output": "敞袖飘然福气多，芒鞋洒落精神壮。\n极乐场中第一尊，南无弥勒笑和尚。\n行者见了，连忙下拜道：“东来佛祖，那里去？弟子失回避了。万罪，万罪！”佛祖道：“我此来，专为这小雷音妖怪也。”行者道：“多蒙老爷盛德大恩。敢问那妖是那方怪物，何处精魔，不知他那搭包儿是件甚么宝贝，烦老爷指示指示。”佛祖道：“他是我面前司磬的一个黄眉童儿。三月三日，我因赴元始会去，留他在宫看守，他把我这几件宝贝拐来，假佛成精。那搭包儿是我的后天袋子，俗名唤做‘人种袋’。那条狼牙棒是个敲磬的槌儿。”行者听说，高叫一声道：“好个笑和尚！你走了这童儿，教他诳称佛祖，陷害老孙，未免有个家法不谨之过！”弥勒道：“一则是我不谨，走失人口；二则是你师徒们魔障未完，故此百灵下界，应该受难。我今来与你收他去也。”行者道：“这妖精神通广大，你又无些兵器，何以收之?”弥勒笑道：“我在这山坡下，设一草庵，种一田瓜果在此，你去与他索战。交战之时，许败不许胜，引他到我这瓜田里。我别的瓜都是生的，你却变做一个大熟瓜。他来定要瓜吃，我却将你与他吃。吃下肚中，任你怎么在内摆布他。那时等我取了他的搭包儿，装他回去。”行者道：“此计虽妙，你却怎么认得变的熟瓜？他怎么就肯跟我来此?”弥勒笑道：“我为治世之尊，慧眼高明，岂不认得你？凭你变作甚物，我皆知之。但恐那怪不肯跟来耳。我却教你一个法术。”行者道：“他断然是以搭包儿装我，怎肯跟来？有何法术可来也?”弥勒笑道：“你伸手来。”行者即舒左手递将过去。弥勒将右手食指，蘸着口中神水，在行者掌上写了一个“禁”字，教他捏着拳头，见妖精当面放手，他就跟来。"}]}
{"conversation": [{"input": "", "output": "行者揝拳，欣然领教。一只手轮着铁棒，直至山门外高叫道：“妖魔，你孙爷爷又来了！可快出来，与你见个上下！”小妖又忙忙奔告。妖王问道：“他又领多少兵来叫战?”小妖道：“别无甚兵，止他一个。”妖王笑道：“那猴儿计穷力竭，无处求人，断然是送命来也。”随又结束整齐，带了宝贝，举着那轻软狼牙棒，走出门来叫道：“孙悟空，今番挣挫不得了！”行者骂道：“泼怪物！我怎么挣挫不得?”妖王道：“我见你计穷力竭，无处求人，独自个强来支持，如今拿住，再没个甚么神兵救拔，此所以说你挣挫不得也。”行者道：“这怪不知死活，莫说嘴，吃吾一棒！”那妖王见他一只手轮棒，忍不住笑道：“这猴儿，你看他弄巧！怎么一只手使棒支吾?”行者道：“儿子！你禁不得我两只手打，若是不使搭包子，再着三五个，也打不过老孙这一只手！”妖王闻言道：“也罢，也罢！我如今不使宝贝，只与你实打，比个雌雄。”即举狼牙棒，上前来斗。孙行者迎着面，把拳头一放，双手轮棒，那妖精着了禁，不思退步，果然不弄搭包，只顾使棒来赶。行者虚幌一下，败阵就走。那妖精直赶到西山坡下。"}]}
{"conversation": [{"input": "", "output": "行者见有瓜田，打个滚，钻入里面，即变做一个大熟瓜，又熟又甜。那妖精停身四望，不知行者那方去了，他却赶至庵边叫道：“瓜是谁人种的?”弥勒变作一个种瓜叟，出草庵答道：“大王，瓜是小人种的。”妖王道：“可有熟瓜么?”弥勒道：“有熟的。”妖王叫：“摘个熟的来，我解渴。”弥勒即把行者变的那瓜，双手递与妖王。妖王更不察情，到此接过手，张口便啃。那行者乘此机会，一毂辘钻人咽喉之下，等不得好歹就弄手脚。抓肠蒯腹 (15) ，翻根头，竖蜻蜓，任他在里面摆布。那妖精疼得傞牙 嘴，眼泪汪汪，把一块种瓜之地，滚得似个打麦之场。口中只叫：“罢了，罢了！谁人救我一救！”弥勒却现了本像，嘻嘻笑叫道：“业畜！认得我么?”那妖抬头看见，慌忙跪倒在地，双手揉着肚子，磕头撞脑，只叫：“主人公，饶我命罢，饶我命罢！再不敢了！”弥勒上前，一把揪住，解了他的后天袋儿，夺了他的敲磬槌儿，叫：“孙悟空，看我面上，饶他命罢。”行者十分恨苦，却又左一拳，右一脚，在里面乱掏乱捣。那怪万分疼痛难忍，倒在地下。弥勒又道：“悟空，他也够了，你饶他罢。”行者才叫：“你张大口，等老孙出来。”那怪虽是肚腹绞痛，还未伤心。俗语云：“人未伤心不得死，花残叶落是根枯。”他听见叫张口，即便忍着疼把口大张。行者方才跳出，现了本像，急掣棒还要打时，早被佛祖把妖精装在袋里，斜跨在腰间。手执着磬槌骂道：“业畜！金铙偷了那里去了?”那怪却只要怜生，在后天袋内哼哼  的道：“金铙是孙悟空打破了。”佛祖道：“铙破，还我金来。”那怪道：“碎金堆在殿莲台上哩。”\n那佛祖提着袋子，执着磬槌，嘻嘻笑叫着：“悟空，我和你去寻金还我。”行者见此法力，怎敢违误，只得引佛上山，回至寺内，收取金查 (16) 。只见那山门紧闭。佛祖使槌一指，门开入里看时，那些小妖已得知老妖被擒，各自收拾囊底，都要逃生四散。被行者见一个，打一个；见两个，打两个。把五七百个小妖尽皆打死，各现原身，都是些山精树怪，兽孽禽魔。佛祖将金收攒一处，吹口仙气，念声咒语，即时返本还原，复得金铙一副。别了行者，驾祥云径转极乐世界。"}]}
{"conversation": [{"input": "", "output": "这大圣却才解下唐僧、八戒、沙僧。那呆子吊了几日，饿得慌了，且不谢大圣，却就 着腰 (17) ，跑到厨房寻饭吃。原来那怪正安排了午饭，因行者索战，还未得吃。这呆子看见，即吃了半锅，却拿出两钵头。叫师父、师弟们各吃了两碗，然后才谢了行者。问及妖怪原由，行者把先请祖师、龟、蛇，后请大圣、借太子，并弥勒收降之事，细陈了一遍。三藏闻言，谢之不尽，顶礼了诸天，道：“徒弟，这些神圣，困于何所?”行者道：“昨日日值功曹对老孙说，都在地窖之内。”叫：“八戒，我与你去解脱他等。”\n那呆子得食力壮，抖擞精神，寻着他的钉钯，即同大圣到后面，打开地窖，将众等解了绳，请出珍楼之下。三藏披了袈裟，朝上一一拜谢。这大圣才送五龙、二将回武当；送小张太子与四将回 城；后送二十八宿归天府；发放揭谛、伽蓝各回境。师徒们却宽住了半日，喂饱了白马，收拾行囊，至次早登程。临行时，放上一把火，将那些珍楼、宝座、高阁、讲堂、俱尽烧为灰烬。这里才：\n无挂无牵逃难去，消灾消障脱身行。\n毕竟不知几时才到大雷音，且听下回分解。\n第六十七回　拯救驼罗禅性稳 脱离秽污道心清\n话说三藏四众，躲离了小西天，欣然上路。行经个月程途，正是春深花放之时，见了几处园林皆绿暗，一番风雨又黄昏。三藏勒马道：“徒弟啊，天色晚矣，往那条路上求宿去?”行者笑道：“师父放心。若是没有借宿处，我三人都有些本事，叫八戒砍草，沙和尚扳松，老孙会做木匠，就在这路上搭个蓬庵，好道也住得年把。你忙怎的！”八戒道：“哥呀，这个所在，岂是住场，满山多虎豹狼虫，遍地有魑魅魍魉。白日里尚且难行，黑夜里怎生敢宿?”行者道：“呆子，越发不长进了！不是老孙海口，只这条棒子，揝在手里，就是塌下天来，也撑得住。”"}]}
{"conversation": [{"input": "", "output": "师徒们正然讲论，忽见一座山庄不远。行者道：“好了！有宿处了。”长老问：“在何处?”行者指道：“那树丛里不是个人家？我们去借宿一宵，明早走路。”长老欣然促马，至庄门外下马，只见那柴扉紧闭。长老敲门道：“开门，开门。”里面有一老者，手拖藜杖，足踏蒲鞋，头顶乌巾，身穿素服，开了门便问：“是甚人在此大呼小叫?”三藏合掌当胸，躬身施礼道：“老施主，贫僧乃东土差往西天取经者。适到贵地，天晚，特造尊府假宿一宵，万望方便方便。”老者道：“和尚，你要西行，却是去不得啊。此处乃小西天，若到大西天，路途甚远。且休道前去艰难，只这个地方，已此难过。”三藏问：“怎么难过?”老者用手指道：“我这庄村西去三十余里，有一条稀柿衕，山名‘七绝’。”三藏道：“何为‘七绝’?”老者道：“这山径过有八百里，满山尽是柿果。古云：‘柿树有七绝：一，益寿；二，多阴；三，无鸟巢；四，无虫；五，霜叶可玩；六，嘉实；七，落叶肥大。’故名七绝山。我这敝处地阔人稀，那深山亘古无人走到。每年家熟烂柿子落在路上，将一条夹石衚衕。尽皆填满；又被雨露雪霜，经霉过夏，作成一路污秽。这方人家，俗呼为‘稀屎衕’。但刮西风，有一股秽气，就是淘东圊也不似这般恶臭 (18) 。如今正值春深，东南风大作，所以还不闻见也。”三藏心中烦闷不言。\n行者忍不住，高叫道：“你这老儿甚不通便，我等远来投宿，你就说出这许多话来唬人！十分你家窄逼没处睡，我等在此树下蹲一蹲，也就过了此宵，何故这般絮聒?”那老者见了他相貌丑陋，便也拧住口，惊嘬嘬的 (19) ，硬着胆喝了一声，用藜杖指定道：“你这厮，骨挝脸，磕额头，塌鼻子，凹颉腮，毛眼毛睛痨病鬼，不知高低，尖着个嘴，敢来冲撞我老人家！”行者陪笑道：“老官儿，你原来有眼无珠，不识我这痨病鬼哩！相法云：‘形容古怪，石中有美玉之藏。’你若以言貌取人，干净差了。我虽丑便丑，却倒有些手段。”老者道：“你是那方人氏？姓甚名谁？有何手段?”行者笑道：“我\n祖居东胜大神洲，花果山前自幼修。\n身拜灵台方寸祖，学成武艺甚全周。\n也能搅海降龙母，善会担山赶日头。\n缚怪擒魔称第一，移星换斗鬼神愁。\n偷天转地英名大，我是变化无穷美石猴。”"}]}
{"conversation": [{"input": "", "output": "缚怪擒魔称第一，移星换斗鬼神愁。\n偷天转地英名大，我是变化无穷美石猴。”\n老者闻言，回嗔作喜，躬着身便教：“请！请入寒舍安置。”遂此四众牵马挑担，一齐进去。只见那荆针棘刺，铺设两边；二层门是砖石垒的墙壁，又是荆棘苫盖；入里才是三间瓦房。老者便扯椅安坐待茶，又叫办饭。少顷，移过桌子，摆着许多面筋、豆腐、芋苗、萝白、辣芥、蔓菁、香稻米饭，醋烧葵汤，师徒们尽饱一餐。吃毕，八戒扯过行者，背云：“师兄，这老儿始初不肯留宿，今返设此盛斋何也?”行者道：“这个能值多少钱？到明日，还要他十果十菜的送我们哩！”八戒道：“不羞！凭你那几句大话，哄他一顿饭吃了，明日却要跑路，他又管待送你怎的?”行者道：“不要忙，我自有个处治。”\n不多时，渐渐黄昏，老者又叫掌灯。行者躬身问道：“公公高姓?”老者道：“姓李。”行者道：“贵地想就是李家庄?”老者道：“不是，这里唤做驼罗庄，共有五百多人家居住。别姓俱多，惟我姓李。”行者道：“李施主，府上有何善意，赐我等盛斋?”那老者起身道：“才闻得你说会拿妖怪，我这里却有个妖怪，累你替我们拿拿，自有重谢。”行者就朝上唱个喏道：“承照顾了！”八戒道：“你看他惹祸！听见说拿妖怪，就是他外公也不这般亲热，预先就唱个喏！”行者道：“贤弟，你不知。我唱个喏就是下了个定钱，他再不去请别人了。”\n三藏闻言道：“这猴儿凡事便要自专，倘或那妖精神通广大，你拿他不住，可不是我出家人打诳语么?”行者笑道：“师父莫怪，等我再问了看。”那老者道：“还问甚?”行者道：“你这贵处，地势清平，又许多人家居住，更不是偏僻之方，有甚么妖精，敢上你这高门大户?”老者道：“实不瞒你说。我这里久矣康宁。只这三年六月间，忽然一阵风起。那时节人家甚忙，打麦的在场上，插秧的在田里，俱着了慌，只说是天变了。谁知风过处，有个妖精，将人家牧放的牛马吃了，猪羊吃了，见鸡鹅囫囵咽，遇男女夹活吞。自从那次，这二年常来伤害。长老啊，你若有手段，拿了他，扫净此土，我等决然重谢，不敢轻慢。”行者道：“这个却是难拿。”八戒道：“真是难拿，难拿！我们乃行脚僧，借宿一宵，明日走路，拿甚么妖精！”老者道：“你原来是骗饭吃的和尚！初见时夸口弄舌，说会换斗移星，降妖缚怪，及说起此事，就推却难拿！”"}]}
{"conversation": [{"input": "", "output": "行者道：“老儿，妖精好拿，只是你这方人家不齐心，所以难拿。”老者道：“怎见得人心不齐?”行者道：“妖精搅扰了三年，也不知伤害了多少生灵。我想着每家只出银一两，五百家可凑五百两银子，不拘到那里，也寻一个法官把妖拿了 (20) ，却怎么就甘受他三年磨折?”老者道：“若论说使钱，好道也羞杀人，我们那家不花费三五两银子！前年曾访着山南里有个和尚，请他到此拿妖，未曾得胜。”行者道：“那和尚怎的拿来?”老者道：“\n那个僧伽，披领袈裟。先谈《孔雀》，后念《法华》。香焚炉内，手把铃拿。正然念处，惊动妖邪。风生云起，径至庄家。僧和怪斗，其实堪夸：一递一拳捣，一递一把抓。和尚还相应，相应没头发。须臾妖怪胜，径直返烟霞。原来晒干疤，我等近前看，光头打的似个烂西瓜！”\n行者笑道：“这等说，吃了亏也。”老者道：“他只拚得一命，还是我们吃亏：与他买棺木殡葬，又把些银子与他徒弟。那徒弟心还不歇，至今还要告状，不得干净！”\n行者道：“再可曾请甚么人拿他?”老者道：“旧年又请了一个道士。”行者道：“那道士怎么拿他?”老者道：“那道士：\n头戴金冠，身穿法衣。令牌敲响，符水施为。驱神使将，拘到妖魑。狂风滚滚，黑雾迷迷。即与道士，两个相持。斗到天晚，怪返云霓。乾坤清朗朗，我等众人齐。出来寻道士，渰死在山溪。捞得上来大家看，却如一个落汤鸡！”\n行者笑道：“这等说，也吃亏了。”老者道：“他也只舍得一命，我们又使够闷数钱粮。”行者道：“不打紧，不打紧，等我替你拿他来。”老者道：“你若果有手段拿着他，我请几个本庄长者与你写个文书：若得胜，凭你要多少银子相谢，半分不少；如若有亏，切莫和我等放赖，各听天命。”行者笑道：“这老儿被人赖怕了。我等不是那样人，快请长者去。”"}]}
{"conversation": [{"input": "", "output": "那老者满心欢喜，即命家僮，请几个左邻、右舍、表弟、姨兄、亲家、朋友，共有八九位老者，都来相见。会了唐僧，言及拿妖一事，无不欣然。众老问：“是那一位高徒去拿?”行者叉手道：“是我小和尚。”众老悚然道：“不济，不济！那妖精神通广大，身体狼犺。你这个长老，瘦瘦小小，还不够他填牙齿缝哩！”行者笑道：“老官儿，你估不出人来。我小自小，结实，都是‘吃了磨刀水的——秀气在内’哩！”众老见说，只得依从道：“长老，拿住妖精，你要多少谢礼?”行者道：“何必说要甚么谢礼，俗语云：‘说金子晃眼，说银子傻白，说铜钱腥气！’我等乃积德的和尚，决不要钱。”众老道：“既如此说，都是受戒的高僧。既不要钱，岂有空劳之理！我等各家俱以鱼田为活，若果降了妖孽，净了地方，我等每家送你两亩良田，共凑一千亩，坐落一处，你师徒们在上起盖寺院，打坐参禅，强似方上云游。”行者又笑道：“越不停当。但说要了田，就要养马当差，纳粮办草，黄昏不得睡，五鼓不得眠，好倒弄杀人也！”众老道：“诸般不要，却将何谢?”行者道：“我出家人，但只是一茶一饭，便是谢了。”众老喜道：“这个容易。但不知你怎么拿他。”行者道：“他但来，我就拿住他。”众老道：“那怪大着哩！上拄天，下拄地；来时风，去时雾。你却怎生近得他?”行者笑道：“若论呼风驾雾的妖精，我把他当孙子罢了；若说身体长大，有那手段打他！”\n正讲处，只听得呼呼风响，慌得那八九个老者，战战兢兢道：“这和尚盐酱口 (21) ！说妖精，妖精就来了！”那老李开了腰门，把几个亲戚，连唐僧，都叫：“进来，进来！妖怪来了！”唬得那八戒也要进去，沙僧也要进去。行者两只手扯住两个道：“你们忒不循理！出家人怎么不分内外？站住，不要走！跟我去天井里，看看是个甚么妖精。”八戒道：“哥啊，他们都是经过帐的 (22) ，风响便是妖来。他都去躲，我们又不与他有亲，又不相识，又不是交契故人，看他做甚?”原来行者力量大，不容说，一把拉在天井里站下。那阵风越发大了。好风：\n倒树摧林狼虎忧，翻江搅海鬼神愁。\n掀翻华岳三峰石，提起乾坤四部洲。\n村舍人家皆闭户，满庄儿女尽藏头。\n黑云漠漠遮星汉。灯火无光遍地幽。\n慌得那八戒战战兢兢，伏之于地，把嘴拱开土，埋在地下，却如钉了钉一般。沙僧蒙着头脸，眼也难睁。"}]}
{"conversation": [{"input": "", "output": "慌得那八戒战战兢兢，伏之于地，把嘴拱开土，埋在地下，却如钉了钉一般。沙僧蒙着头脸，眼也难睁。\n行者闻风认怪，一霎时，风头过处，只见那半空中隐隐的两盏灯来，即低头叫道：“兄弟们，风过了，起来看！”那呆子扯出嘴来，抖抖灰土，仰着脸，朝天一望，见有两盏灯光，忽失声笑道：“好耍子，好耍子！原来是个有行止的妖精，该和他做朋友。”沙僧道：“这般黑夜，又不曾觌面相逢，怎么就知好歹?”八戒道：“古人云：‘夜行以烛，无烛则止。’你看他打一对灯笼引路，必定是个好的。”沙僧道：“你错看了，那不是一对灯笼，是妖精的两只眼亮。”这呆子就唬矮了三寸，道：“爷爷呀！眼有这般大啊，不知口有多少大哩！”行者道：“贤弟莫怕。你两个护持着师父，待老孙上去讨他个口气，看他是甚妖精。”八戒道：“哥哥，不要供出我们来。”\n好行者，纵身打个唿哨，跳到空中。执铁捧厉声高叫道：“慢来，慢来，有吾在此！”那怪见了，挺住身躯，将一根长枪乱舞。行者执了棍势，问道：“你是那方妖怪？何处精灵?”那怪更不答应，只是舞枪。行者又问，又不答，只是舞枪。行者暗笑道：“好是耳聋口哑。不要走！看棍！”那怪更不怕，乱舞枪遮拦。在那半空中，一来一往，一上一下，斗到三更时分，未见胜败。八戒、沙僧，在李家天井里，看得明白。原来那怪只是舞枪遮架，更无半分儿攻杀。行者一条棒不离那怪的头上。八戒笑道：“沙僧，你在这里护持，让老猪去帮打帮打，莫教那猴子独干这功，领头一锺酒。”\n好呆子，就跳起云头，赶上就筑。那怪物又使一条枪抵住，两条枪，就如飞蛇掣电。八戒夸奖道：“这妖精好枪法！不是‘山后枪’，乃是‘缠丝枪’；也不是‘马家枪’，却叫做个‘软柄枪’！”行者道：“呆子莫胡谈！那里有个甚么‘软柄枪’！”八戒道：“你看他使出枪尖来架住我们，不见枪柄，不知收在何处。”行者道：“或者是个‘软柄枪’。但这怪物还不会说话，想是还未归人道，阴气还重。只怕天明时阳气胜，他必要走。但走时，一定赶上，不可放他。”八戒道：“正是，正是！”\n又斗多时，不觉东方发白。那怪不敢恋战，回头就走。行者与八戒，一齐赶来，忽闻得污秽之气旭人，乃是七绝山稀柿衕也。八戒道：“是那家淘毛厕哩，哏！臭气难闻。”行者侮着鼻子只叫：“快快赶妖精！快快赶妖精！”那怪物撺过山去，现了本像，乃是一条红鳞大蟒。你看他："}]}
{"conversation": [{"input": "", "output": "眼射晓星，鼻喷朝雾。密密牙排钢剑，弯弯爪曲金钩。头戴一条肉角，好便似千千块玛瑙攒成；身披一派红鳞，却就如万万片胭脂砌就。盘地只疑为锦被，飞空错认作虹霓。歇卧处有腥气冲天，行动时有赤云罩体。大不大，两边人不见东西；长不长，一座山跨占南北。\n八戒道：“原来是这般一个长蛇！若要吃人啊，一顿也得五百个，还不饱足。”行者道：“那软柄枪乃是两条信 八戒纵身赶上，将钯便筑。那怪物一头钻进窟里，还有七八尺长尾巴丢在外边。八戒放下钯，一把挝住道：“着手，着手！”尽力气往外乱扯，莫想扯得动一毫。行者笑道：“呆子！放他进去，自有处置，不要这等倒扯蛇。”八戒真个撒了手，那怪缩进去了。八戒怨道：“才不放手时，半截子已是我们的了！是这般缩了，却怎么得他出来？这不是叫做没蛇弄了?”行者道：“这厮身体狼犺，窟穴窄小，断然转身不得，一定是个照直撺的，定有个后门出头。你快去后门外拦住，等我在前门外打。”\n那呆子真个一溜烟，跑过山去。果见有个孔窟，他就扎定脚。还不曾站稳，不期行者在前门外使棒子往里一捣，那怪物护疼，径往后门撺出。八戒未曾防备，被他一尾巴打了一跌，莫能挣挫得起，睡在地下忍疼。行者见窟中无物，搴着棍穿进去叫赶妖怪。那八戒听得吆喝，自己害羞，忍着疼爬起来，使钯乱扑。行者见了，笑道：“妖怪走了，你还扑甚的了?”八戒道：“老猪在此‘打草惊蛇’哩！”行者道：“活呆子！快赶上！”\n二人赶过涧去，见那怪盘做一团，竖起头来，张开巨口要吞八戒。八戒慌得往后便退。这行者反迎上前，被他一口吞之。八戒捶胸跌脚，大叫道：“哥耶！倾了你也！”行者在妖精肚里，支着铁棒道：“八戒莫愁，我叫他搭个桥儿你看！”那怪物躬起腰来，就似一道路东虹。八戒道：“虽是像桥，只是没人敢走。”行者道：“我再叫他变做个船儿你看！”在肚里将铁棒撑着肚皮。那怪物肚皮贴地，翘起头来，就似一只赣保船。八戒道：“虽是像船，只是没有桅篷，不好使风。”行者道：“你让开路，等我叫他使个风你看。”又在里面尽着力把铁棒从脊背上一搠将出去，约有五七丈长，就似一根桅杆。那厮忍疼挣命，往前一撺，比使风更快，撺回旧路下了山，有二十馀里，却才倒在尘埃，动荡不得，呜呼丧矣。八戒随后赶上来，又举钯乱筑。行者把那物穿了一个大洞，钻将出来道：“呆子！他死也死了，你还筑他怎的?”八戒道：“哥啊，你不知我老猪一生好打死蛇?”遂此收了兵器，抓着尾巴，倒拉将来。"}]}
{"conversation": [{"input": "", "output": "却说那驼罗庄上李老儿与众等，对唐僧道：“你那两个徒弟，一夜不回，断然倾了命也。”三藏道：“决不妨事。我们出去看看。”须臾间，只见行者与八戒拖着一条大蟒，吆吆喝喝前来，众人却才欢喜。满庄上老幼男女，都来跪拜道：“爷爷！正是这个妖精在此伤人！今幸老爷施法，斩怪除邪，我辈庶各得安生也！”众家都是感激，东请西邀，各各酬谢。师徒们被留住五七日，苦辞无奈，方肯放行。又各家见他不要钱物，都办些干粮果品，骑骡压马，花红彩旗，尽来饯行。此处五百人家，到有七八百人相送。\n一路上喜喜欢欢，不时到了七绝山稀柿衕口。三藏闻得那般恶秽，又见路道填塞，道：“悟空，似此怎生度得?”行者侮着鼻子道：“这个却难也。”三藏见行者说难，便就眼中垂泪。李老儿与众上前道：“老爷勿得心焦，我等送到此处，都已约定意思了。令高徒与我们降了妖精，除了一庄祸害，我们各办虔心，另开一条好路，送老爷过去。”行者笑道：“你这老儿，俱言之欠当。你初然说这山径过有八百里，你等又不是大禹的神兵，那里会开山凿路！若要我师父过去，还得我们着力，你们都成不得。”三藏下马，道：“悟空，怎生着力么?”行者笑道：“眼下就要过山，却也是难；若说再开条路，却又难也。须是还从旧衚衕过去，只恐无人管饭。”李老儿道：“长老说那里话！凭你四位，担搁多少时，我等俱养得起，怎么说无人管饭！”行者道：“既如此，你们去办得两石米的干饭，再做些蒸饼馍馍来。等我那长嘴和尚吃饱了，变了大猪拱开旧路，我师父骑在马上，我等扶持着，管情过去了。”\n八戒闻言道：“哥哥，你们都要图个干净，怎么独教老猪出臭?”三藏道：“悟能，你果有本事拱开衚衕，领我过山，注你这场头功。”八戒笑道：“师父在上，列位施主们都在此，休笑话。我老猪本来有三十六般变化。若说变轻巧华丽飞腾之物，委实不能；若说变山，变树，变石块，变土墩，变赖象、科猪、水牛、骆驼，真个全会。只是身体变得大，肚肠越发大，须是吃得饱了，才好干事。”众人道：“有东西，有东西！我们都带得有干粮、果品、烧饼、馉饳在此 (25) ，原要开山相送的，且都拿出来，凭你受用。待变化了，行动之时，我们再着人回去做饭送来。”八戒满心欢喜，脱了皂直裰，丢了九齿钯，对众道：“休笑话，看老猪干这场臭功。”\n好呆子，捻着诀摇身一变，果然变做一个大猪。真个是：\n嘴长毛短半脂膘，自幼山中食药苗。\n黑面环睛如日月，圆头大耳似芭蕉。\n修成坚骨同天寿，炼就粗皮比铁牢。"}]}
{"conversation": [{"input": "", "output": "黑面环睛如日月，圆头大耳似芭蕉。\n修成坚骨同天寿，炼就粗皮比铁牢。\n齆齆鼻音呱诂叫，喳喳喉响喷喁哮 (26) 。\n白蹄四只高千尺，剑鬣长身百丈饶。\n从见人间肥豕彘，未观今日老猪魈 (27) 。\n唐僧等众齐称赞，羡美天蓬法力高。\n孙行者见八戒变得如此，即命那些相送人等，快将干粮等物推攒一处，叫八戒受用。那呆子不分生熟，一捞食之，却上前拱路。行者叫沙僧脱了脚，好生挑担，请师父稳坐雕鞍。他也脱了 鞋，吩咐众人回去：“若有情，快早送些饭来与我师弟接力。”那些人有七八百相送随行，多一半有骡马的，飞星回庄做饭；还有三百人步行的，立于山下遥望他行。原来此庄至山，有三十馀里，待回取饭来，又三十馀里。往回担搁，约有百里之遥，他师徒们已此去得远了。众人不舍，催趱骡马，进衚衕，连夜赶至，次日方才赶上。叫道：“取经的老爷，慢行，慢行，我等送饭来也。”长老闻言，谢之不尽，道：“真是善信之人！”叫八戒住了，再吃些饭食壮神。那呆子拱了两日，正在饥饿之际。那许多人何止有七八石饭食，他也不论米饭、面饭，收积来一捞用之。饱餐一顿，却又上前拱路。三藏与行者、沙僧谢了众人，分手两别。正是：\n驼罗庄客回家去，八戒开山过衕来。\n三藏心诚神力拥，悟空法显怪魔衰。\n千年稀柿今朝净，七绝衚衕此日开。\n六欲尘情皆剪绝，平安无阻拜莲台。\n这一去不知还有多少路程，还遇甚么妖怪，且听下回分解。\n第六十八回　朱紫国唐僧论前世 孙行者施为三折肱 (28) \n善正万缘收，名誉传扬四部洲。智慧光明登彼岸，飕飕，  云生天际头。 诸佛共相酬，永住瑶台万万秋。打破人间蝴蝶梦，休休，涤净尘氛不惹愁。\n话表三藏师徒，洗污秽之衚衕，上逍遥之道路，光阴迅速，又值炎天。正是：\n海榴舒锦弹，荷叶绽青盘。两路绿杨藏乳燕，行人避暑扇摇纨 (29) 。\n进前行处，忽见有一城池相近。三藏勒马叫：“徒弟们，你看那是甚么去处?”行者道：“师父原来不识字，亏你怎么领唐王旨意离朝也！”三藏道：“我自幼为僧，千经万典皆通，怎么说我不识字?”行者道：“既识字，怎么那城头上杏黄旗，明书三个大字，就不认得，却问是甚去处何也?”三藏喝道：“这泼猴胡说！那旗被风吹得乱摆，纵有字也看不明白。”行者道：“老孙偏怎看见?”八戒、沙僧道：“师父，莫听师兄捣鬼。这般遥望，城池尚不明白，如何就见是甚字号?”行者道：“却不是‘朱紫国’三字?”三藏道：“朱紫国必是西邦王位，却要倒换关文。”行者道：“不消讲了。”"}]}
{"conversation": [{"input": "", "output": "不多时，至城门下马，过桥，入进三层门里，真个好个皇州！但见：\n门楼高耸，垛叠齐排。周围活水通流，南北高山相对。六街三市货资多，万户千家生意盛。果然是个帝王都会处，天府大京城。绝域梯航至 (30) ，遐方玉帛盈。形胜连山远，宫垣接汉清。三关严锁钥，万古乐升平。\n师徒们在那大街市上行时，但见人物轩昂，衣冠齐整，言语清朗，真不亚大唐世界。那两边做买做卖的，忽见猪八戒相貌丑陋，沙和尚面黑身长，孙行者脸毛额廓，丢了买卖都来争看。三藏只叫：“不要撞祸！低着头走。”八戒遵依，把个莲蓬嘴揣在怀里，沙僧不敢仰视；惟行者东张西望，紧随唐僧左右。那些人有知事的，看看儿就回去了；有那游手好闲的，并那顽童们，烘烘笑笑，都上前抛瓦丢砖，与八戒作戏。唐僧捏着一把汗，只教：“莫要生事！”那呆子不敢抬头。\n不多时，转过隅头，忽见一座门墙，上有“会同馆”三字 (31) 。唐僧道：“徒弟，我们进这衙门去也。”行者道：“进去怎的?”唐僧道：“会同馆乃天下通会通同之所，我们也打搅得。且到里面歇下，待我见驾，倒换了关文，再赶出城走路。”八戒闻言，掣出嘴来，把那些随看的人，唬倒了数十个。他上前道：“师父说的是。我们且到里边藏下，免得这伙鸟人吵嚷。”遂进馆去。那些人方渐渐而退。\n却说那馆中有两个大使，乃是一正一副，都在厅上查点人夫，要往那里接官。忽见唐僧来到，个个心惊，齐道：“是甚么人？是甚么人？往那里走?”三藏合掌道：“贫僧乃东土大唐驾下，差往西天取经者。今到宝方，不敢私过，有关文欲倒验放行，权借高衙暂歇。”那两个馆使听言，屏退左右，一个个整冠束带，下厅迎上相见。即命打扫客房安歇，教办清素支应。三藏谢了。二官带领人夫，出厅而去。手下人请老爷客房安歇，三藏便走。行者恨道：“这厮惫 ！怎么不让老孙在正厅?”三藏道：“他这里不服我大唐管属，又不与我国相连，况不时又有上司过客往来，所以不好留此相待。”行者道：“这等说，我偏要他相待！”"}]}
{"conversation": [{"input": "", "output": "正说处，有管事的送支应来，乃是一盘白米、一盘白面、两把青菜、四块豆腐、两个面筋、一盘干笋、一盘木耳。三藏教徒弟收了，谢了管事的。管事的道：“西房里有干净锅灶，柴火方便，请自去做饭。”三藏道：“我问你一声，国王可在殿上么?”管事的道：“我万岁爷爷久不上朝，今日乃黄道良辰，正与文武多官议出黄榜。你若要倒换关文，趁此急去，还赶上；到明日，就不能够了，不知还有多少时伺候哩。”三藏道：“悟空，你们在此安排斋饭，等我急急去验了关文回来，吃了走路。”八戒急取出袈裟关文。三藏整束了进朝，只是吩咐徒弟们，切不可出外去生事。\n不一时已到五凤楼前，说不尽那殿阁峥嵘，楼台壮丽。直至端门外，烦奏事官转达天廷，欲倒验关文。那黄门官果至玉阶前启奏道：“朝门外有东土大唐钦差一员僧，前往西天雷音寺拜佛求经，欲倒换通关文牒，听宣。”国王闻言，喜道：“寡人久病，不曾登基；今上殿出榜招医，就有高僧来国。”即传旨宣至阶下。三藏即礼拜俯伏。国王又宣上金殿赐坐，命光禄寺办斋。三藏谢了恩，将关文献上。国王看毕，十分欢喜道：“法师，你那大唐，几朝君正？几辈臣贤？至于唐王，因甚作疾回生，着你远涉山川求经?”这长老因问，即欠身合掌道：“贫僧那里：\n三皇治世 (32) ，五帝分伦。尧舜正位，禹汤安民。成周子众，各立乾坤。倚强欺弱，分国称君。邦君十八，分野边尘。后成十二，宇宙安淳。因无车马，却又相吞。七雄争胜，六国归秦。天生鲁沛 (33) ，各怀不仁。江山属汉，约法钦遵 (34) 。汉归司马，晋又纷纭。南北十二，宋齐梁陈。列祖相继，大隋绍真。赏花无道，涂炭多民 (35) 。我王李氏，国号唐君。高祖晏驾，当今世民。河清海晏，大德宽仁。兹因长安城北，有个怪水龙神，刻减甘雨，应该损身。夜间托梦，告王救迍。王言准赦，早召贤臣。款留殿内，慢把棋轮。时当日午，那贤臣梦斩龙身。”"}]}
{"conversation": [{"input": "", "output": "国王闻言，忽作呻吟之声，问道：“法师，那贤臣是那邦来者?”三藏道：“就是我王驾前丞相，姓魏名徵。他识天文，知地理，辨阴阳，乃安邦立国之大宰辅也。因他梦斩了泾河龙王，那龙王告到阴司，说我王许救又杀之，故我王遂得促病，渐觉身危。魏征又写书一封，与我王带至冥司，寄与酆都城判官崔珏。少时，唐王身死，至三日复得回生。亏了魏征，感崔判官改了文书，加王二十年寿。今要做水陆大会，故遣贫僧远踄道途，询求诸国，拜佛祖，取《大乘经》三藏，超度孽苦升天也。”那国王又呻吟叹道：“诚乃是天朝大国，君正臣贤。似我寡人久病多时，并无一臣拯救。”长老听说，偷睛观看，见那皇帝面黄肌瘦，形脱神衰。长老正欲启问，有光禄寺官奏王，请唐僧奉斋。王传旨，教：“在披香殿，连朕之膳摆下，与法师同享。”三藏谢了恩，与王同进膳进斋不题。\n却说行者在会同馆中，着沙僧安排茶饭，并整治素菜。沙僧道：“茶饭易煮，蔬菜不好安排。”行者问道：“如何?”沙僧道：“油、盐、酱、醋俱无也。”行者道：“我这里有几文衬钱，教八戒上街买去。”那呆子躲懒道：“我不敢去，嘴脸欠俊，恐惹下祸来，师父怪我。”行者道：“公平交易，又不化他，又不抢他，何祸之有?”八戒道：“你才不曾看见獐智 (36) ？在这门前扯出嘴来，把人唬倒了十来个，若到闹市丛中，也不知唬杀多少人是！”行者道：“你只知闹市丛中，你可曾看见那市上卖的是甚么东西?”八戒道：“师父只教我低着头莫撞祸，实是不曾看见。”行者道：“酒店、米铺、磨坊，并绫罗杂货不消说；着然又好茶房、面店，大烧饼、大馍馍，饭店又有好汤饭、好椒料、好蔬菜，与那异品的糖糕、蒸酥、点心、 子、油食、蜜食，……无数好东西，我去买些儿请你如何?”那呆子闻说，口内流涎，喉咙里啯啯的咽唾，跳起来道：“哥哥！这遭我扰你，待下次趱钱，我也请你回席。”行者暗笑道：“沙僧，好生煮饭，等我们去买调和来。”沙僧也知是耍呆子，只得顺口应承道：“你们去，须是多买些，吃饱了来。”那呆子捞个碗盏拿了，就跟行者出门。有两个在官人问道：“长老那里去?”行者道：“买调和。”那人道：“这条街往西去，转过拐角鼓楼，那郑家杂货店，凭你买多少，油、盐、酱、醋、姜、椒、茶叶俱全。”"}]}
{"conversation": [{"input": "", "output": "他二人携手相搀，径上街西而去。行者过了几处茶房，几家饭店，当买的不买，当吃的不吃。八戒叫道：“师兄，这里将就买些用罢。”那行者原是耍他，那里肯买，道：“贤弟，你好不经纪。再走走，拣大的买吃。”两个人说说话儿，又领了许多人跟随争看。不时到了鼓楼边，只见那楼下无数人喧嚷，挤挤挨挨，填街塞路。八戒见了道：“哥哥，我不去了。那里人嚷得紧，只怕是拿和尚的。又况是面生可疑之人，拿了去怎的了?”行者道：“胡谈！和尚又不犯法，拿我怎的？我们走过去，到郑家店买些调和来。”八戒道：“罢，罢，罢！我不撞祸。这一挤到人丛里，把耳朵捽了两捽，唬得他跌跌爬爬，跌死几个，我倒偿命是！”行者道：“既然如此，你在这壁根下站定，等我过去买了回来。与你买素面烧饼吃罢。”那呆子将碗盏递与行者，把嘴拄着墙根，背着脸，死也不动。\n这行者走至楼边，果然挤塞。直挨入人丛里听时，原来是那皇榜张挂楼下，故多人争看。行者挤到近处，闪开火眼金睛，仔细看时，那榜上却云：\n朕西牛贺洲朱紫国王，自立业以来，四方平服，百姓清安。近因国事不祥，沉疴伏枕，淹延日久难痊。本国太医院，屡选良方，未能调治。今出此榜文，普招天下贤士，不拘北往东来，中华外国，若有精医药者，请登宝殿，疗理朕躬。稍得病愈，愿将社稷平分，决不虚示。为此出给张挂，须至榜者。\n览毕，满心欢喜道：“古人云：‘行动有三分财气。’早是不在馆中呆坐。即此不必买甚调和，且把取经事宁耐一日，等老孙做个医生耍耍。”好大圣，弯倒腰，丢了碗盏，拈一撮土，往上洒去，念声咒语，使个隐身法，轻轻的上前揭了榜。又朝着巽地上吸口仙气吹来，那阵旋风起处，他却回身径到八戒站处，只见那呆子嘴拄着墙根，却是睡着了一般。行者更不惊他，将榜文折了，轻轻揣在他怀里，拽转步先往会同馆去了不题。"}]}
{"conversation": [{"input": "", "output": "却说那楼下众人，见风起时，各各蒙头闭眼。不觉风过时没了皇榜，众皆悚惧。那榜原有十二个太监，十二个校尉，早朝领出。才挂不上三个时辰，被风吹去，战兢兢左右追寻。忽见猪八戒怀中露出个纸边儿来，众人近前道：“你揭了榜来耶?”那呆子猛抬头，把嘴一 ，唬得那几个校尉，踉踉 跌倒在地。他却转身要走，又被面前几个胆大的扯住道：“你揭了招医的皇榜，还不进朝医治我万岁去，却待何往?”那呆子慌慌张张道：“你儿子便揭了皇榜！你孙子便会医治！”校尉道：“你怀中揣的是甚?”呆子却才低头看时，真个有一张字纸，展开一看，咬着牙骂道：“那猢狲害杀我也！”恨一声，便要扯破，早被众人架住道：“你是死了！此乃当今国王出的榜文，谁敢扯坏？你既揭在怀中，必有医国之手，快同我去！”八戒喝道：“汝等不知。这榜不是我揭的，是我师兄孙悟空揭的，他暗暗揣在我怀中，他却丢下我去了。若得此事明白，我与你寻他去。”众人道：“说甚么乱话！‘现钟不打打铸钟’？你现揭了榜文，教我们寻谁？不管你，扯了去见主上！”那伙人不分清白，将呆子推推扯扯。这呆子立定脚，就如生了根一般，十来个人也弄他不动。八戒道：“汝等不知高低，再扯一会，扯得我呆性子发了，你却休怪！”\n不多时，闹动了街人，将他围绕。内有两个年老的太监道：“你这相貌稀奇，声音不对，是那里来的，这般村强 (37) ?”八戒道：“我们是东土差往西天取经的。我师父乃唐王御弟法师，却才入朝，倒换关文去了。我与师兄来此买办调和，我见楼下人多，未曾敢去，是我师兄教我在此等候。他原来见有榜文，弄阵旋风揭了，暗揣我怀内，先去了。”那太监道：“我头前见个白面胖和尚，径奔朝门而去，想就是你师父?”八戒道：“正是，正是。”太监道：“你师兄往那里去了?”八戒道：“我们一行四众。师父去倒换关文，我三众并行囊、马匹俱歇在会同馆。师兄弄了我，他先回馆中去了。”太监道：“校尉，不要扯他。我等同到馆中，便知端的。”八戒道：“你这两个奶奶知事。”众校尉道：“这和尚委不识货！怎么赶着公公叫起奶奶来耶?”八戒笑道：“不羞！你这反了阴阳的！他二位老妈妈儿，不叫他做婆婆、奶奶，倒叫他做公公！”众人道：“莫弄嘴！快寻你师兄去。”"}]}
{"conversation": [{"input": "", "output": "那街上人吵吵闹闹，何止三五百，共扛到馆门首。八戒道：“列位住了。我师兄却不比我任你们作戏，他却是个猛烈认真之士。汝等见了，须要行个大礼，叫他声‘孙老爷’，他就招架了。不然啊，他就变了嘴脸，这事却弄不成也。”众太监、校尉俱道：“你师兄果有手段，医好国王，他也该有一半江山，我等合该下拜。”那些闲杂人都在门外喧哗。八戒领着一行太监、校尉，径入馆中。只听得行者与沙僧在客房里正说那揭榜之事耍笑哩。\n八戒上前扯住，乱嚷道：“你可成个人！哄我去买素面、烧饼、馍馍我吃，原来都是空头！又弄旋风，揭了甚么皇榜，暗暗的揣在我怀里，拿我装胖 (38) ！这可成个弟兄?”行者笑道：“你这呆子，想是错了路，走向别处去。我过鼓楼，买了调和，急回来寻你不见，我先来了，在那里揭甚皇榜?”八戒道：“现有看榜的官员在此。”说不了，只见那几个太监、校尉朝上礼拜道：“孙老爷，今日我王有缘，天遣老爷下降，是必大展经纶手，微施三折肱。治得我王病愈，江山有分，社稷平分也。”行者闻言，正了声色，接了八戒的榜文对众道：“你们想是看榜的官么?”太监叩头道：“奴婢乃司礼监内臣，这几个是锦衣校尉。”行者道：“这招医榜，委是我揭的，故遣我师弟引见。既然你主有病，常言道：‘药不跟卖，病不讨医。’你去教那国王亲来请我，我有手到病除之功。”太监闻言，无不惊骇。校尉道：“口出大言，必有度量。我等着一半在此哑请，着一半入朝启奏。”\n当分了四个太监，六个校尉，更不待宣召，径入朝当阶奏道：“主公万千之喜！”那国王正与三藏膳毕清谈，忽闻此奏，问道：“喜自何来?”太监奏道：“奴婢等早领出招医皇榜，鼓楼下张挂，有东土大唐远来取经的一个圣僧孙长老揭了，现在会同馆内，要王亲自去请他，他有手到病除之功。故此特来启奏。”国王闻言，满心欢喜，就问唐僧道：“法师有几位高徒?”三藏合掌答曰：“贫僧有三个顽徒。”国王问：“那一位高徒善医?”三藏道：“实不瞒陛下说，我那顽徒，俱是山野庸才，只会挑包背马，转涧寻波，带领贫僧登山踄岭，或者到峻险之处，可以伏魔擒怪，捉虎降龙而已，更无一个能知药性者。”国王道：“法师何必太谦？朕当今日登殿，幸遇法师来朝，诚天缘也。高徒既不知医，他怎肯揭我榜文，教寡人亲迎？断然有医国之能也。”叫：“文武众卿，寡人身虚力怯，不敢乘辇。汝等可替寡人，俱到朝外，敦请孙长老，看朕之病。汝等见他，切不可轻慢，称他做‘神僧孙长老’，皆以君臣之礼相见。”"}]}
{"conversation": [{"input": "", "output": "那众臣领旨，与看榜的太监、校尉径至会同馆，排班参拜。唬得那八戒躲在厢房，沙僧闪于壁下。那大圣，看他坐在当中，端然不动。八戒暗地里怨恶道：“这猢狲活活的折杀也！怎么这许多官员礼拜，更不还礼，也不站将起来。”不多时，礼拜毕，分班启奏道：“上告神僧孙长老。我等俱朱紫国王之臣，今奉王旨，敬以洁礼参请神僧，入朝看病。”行者方才立起身来，对众道：“你王如何不来?”众臣道：“我王身虚力怯，不敢乘辇，特令臣等行代见君之礼，拜请神僧也。”行者道：“既如此说，列位请前行，我当随至。”众臣各依品从，作队而走。行者整衣而起。八戒道：“哥哥，切莫攀出我们来。”行者道：“我不攀你，只要你两个与我收药。”沙僧道：“收甚么药?”行者道：“凡有人送药来与我，照数收下，待我回来取用。”二人领诺不题。\n这行者即同多官，顷间便到。众臣先走，奏知那国王，高卷珠帘，闪龙睛凤目，开金口御言，便问：“那一位是神僧孙长老?”行者进前一步，厉声道：“老孙便是。”那国王听得声音凶狠，又见相貌刁钻，唬得战兢兢，跌在龙床之上。慌得那女官内宦，急扶入宫中。道：“唬杀寡人也！”众官都嗔怨行者道：“这和尚怎么这等粗鲁村疏！怎敢就擅揭榜！”\n行者闻言笑道：“列位错怪了我也。若像这等慢人，你国王之病，就是一千年也不得好。”众臣道：“人生能有几多阳寿？就一千年也还不好?”行者道：“他如今是个病君，死了是个病鬼，再转世也还是个病人，却不是一千年也还不好?”众臣怒曰：“你这和尚甚不知礼，怎么敢这等满口胡柴 (39) ！”行者笑道：“不是胡柴。你都听我道来：\n医门理法至微玄，大要心中有转旋。\n望闻问切四般事 (40) ，缺一之时不备全。\n第一望他神气色，润枯肥瘦起和眠；\n第二闻声清与浊，听他真语及狂言；\n三问病原经几日，如何饮食怎生便；\n四才切脉明经络，浮沉表里是何般 (41) 。\n我不望闻并问切，今生莫想得安然。”"}]}
{"conversation": [{"input": "", "output": "四才切脉明经络，浮沉表里是何般 (41) 。\n我不望闻并问切，今生莫想得安然。”\n那两班文武丛中，有太医院官，一闻此言，对众称扬道：“这和尚也说得有理，就是神仙看病，也须望、闻、问、切，谨合着神圣功巧也。”众官依此言，着近侍传奏道：“长老要用望、闻、问、切之理，方可认病用药。”那国王睡在龙床上，声声唤道：“叫他去罢，寡人见不得生人面了！”近侍的出宫来道：“那和尚，我王旨意，教你去罢，见不得生人面哩。”行者道：“若见不得生人面啊，我会‘悬丝诊脉’。”众官暗喜道：“悬丝诊脉，我等耳闻，不曾眼见。再奏去来。”那近侍的又入宫奏道：“主公，那孙长老不见主公之面，他会悬丝诊脉。”国王心中暗想道：“寡人病了三年，未曾试此，宣他进来。”近侍的即忙传出道：“主公已许他悬丝诊脉，快宣孙长老进宫诊视。”\n行者却就上了宝殿。唐僧迎着骂道：“你这泼猴，害了我也！”行者笑道：“好师父，我倒与你壮观，你返说我害你。”三藏喝道：“你跟我这几年，那曾见你医好谁来？你连药性也不知，医书也未读，怎么大胆撞这个大祸！”行者笑道：“师父，你原来不晓得。我有几个草头方儿，能治大病，管情医得他好便是。就是医杀了，也只问得个庸医杀人罪名，也不该死，你怕怎的！不打紧，不打紧，你且坐下看我的脉理如何。”长老又道：“你那曾见《素问》、《难经》、《本草》、《脉诀》，是甚般章句，怎生注解，就这等胡说散道，会甚么悬丝诊脉！”行者笑道：“我有金线在身，你不曾见哩。”即伸手下去，尾上拔了三根毫毛，捻一把，叫声：“变！”即变作三条丝线，每条各长二丈四尺，按二十四气，托于手内，对唐僧道：“这不是我的金线?”近侍宦官在旁道：“长老且休讲口，请入宫中诊视去来。”行者别了唐僧，随着近侍入宫看病。正是那：\n心有秘方能治国，内藏妙诀注长生。\n毕竟这去不知看出甚么病来，用甚么药品。欲知端的，且听下回分解。\n第六十九回　心主夜间修药物 君王筵上论妖邪"}]}
{"conversation": [{"input": "", "output": "第六十九回　心主夜间修药物 君王筵上论妖邪\n话表孙大圣同近侍宦官到于皇官内院，直至寝宫门外立定。将三条金线与宦官拿入里面，吩咐：“教内宫妃后，或近侍太监，先系在圣躬左手腕下，按寸、关、尺三部上 (42) ，却将线头从窗櫺儿穿出与我。”真个那宦官依此言，请国王坐在龙床，按寸、关、尺，以金线一头系了，一头理出窗外。行者接了线头，以自己右手大指先托着食指，看了寸脉；次将中指按大指，看了关脉；又将大指托定无名指，看了尺脉：调停自家呼吸，分定四气、五郁、七表、八里、九候、浮中沉，沉中浮，辨明了虚实之端。又教解下左手，依前系在右手腕下部位。行者即以左手指，一一从头诊视毕，却将身抖了一抖，把金线收上身来。厉声高呼道：“陛下左手寸脉强而紧，关脉涩而缓，尺脉芤且沉 (43) ；右手寸脉浮而滑，关脉迟而结，尺脉数而牢 (44) 。夫左寸强而紧者，中虚心痛也；关涩而缓者，汗出肌麻也；尺芤而沉者，小便赤而大便带血也。右手寸脉浮而滑者，内结经闭也；关迟而结者，宿食留饮也；尺数而牢者，烦满虚寒相持也。诊此贵恙，是一个惊恐忧思，号为‘双鸟失群’之症。”那国王在内闻言，满心欢喜。打起精神，高声应道：“指下明白，指下明白！果是此疾。请出外面用药来也。”\n大圣却才缓步出宫。早有在旁听见的太监，已先对众报知。须臾，行者出来，唐僧即问如何。行者道：“诊了脉，如今对症制药哩。”众官上前道：“神僧长老，适才说‘双鸟失群’之症，何也?”行者笑道：“有雌雄二鸟，原在一处同飞，忽被暴风骤雨惊散。雌不能见雄，雄不能见雌，雌乃想雄，雄亦想雌，这不是‘双鸟失群’也?”众官闻说，齐声喝采道：“真是神僧！真是神医！”称赞不已。当有太医官问道：“病势已看出矣，但不知用何药治之?”行者道：“不必执方，见药就要。”医官道：“经云：‘药有八百八味，人有四百四病。’病不在一人之身，药岂有全用之理！如何见药就要?”行者道：“古人云：‘药不执方，合宜而用。’故此全征药品，而随便加减也。”那医官不复再言，即出朝门之外，差本衙当值之人，遍晓满城生熟药铺，即将药品每味各办三斤，送与行者。行者道：“此间不是制药处，可将诸药之数并制药一应器皿，都送入会同馆，交与我师弟二人收下。”医官听命，即将八百八味每味三斤及药碾、药磨、药罗、药乳并乳钵、乳槌之类都送至馆中，一一交付收讫。"}]}
{"conversation": [{"input": "", "output": "行者往殿上请师父同至馆中制药。那长老正自起身，忽见内宫传旨，教阁下留住法师，同宿文华殿，待明朝服药之后，病痊酬谢，倒换关文送行。三藏大惊道：“徒弟呵，此意是留我做当头哩 (45) 。若医得好，欢喜起送；若医不好，我命休矣。你须仔细上心，精虔制度也 (46) ！”行者笑道：“师父放心在此受用。老孙自有医国之手。”\n好大圣，别了三藏，辞了众臣，径至馆中。八戒迎着笑道：“师兄，我知道你了。”行者道：“你知甚么?”八戒道：“知你取经之事不果，欲作生涯无本，今日见此处富庶，设法要开药铺哩。”行者喝道：“莫胡说！医好国王，得意处辞朝走路，开甚么药铺！”八戒道：“终不然这八百八味药，每味三斤，共计二千四百二十四斤，只医一人，能用多少？不知多少年代方吃得了哩！”行者道：“那里用得许多？他那太医院官都是些愚盲之辈，所以取这许多药品，教他没处捉摸，不知我用的是那几味，难识我神妙之方也。”\n正说处，只见两个馆使，当面跪下道：“请神僧老爷进晚斋。”行者道：“早间那般待我，如今却跪而请之，何也?”馆使叩头道：“老爷来时，下官有眼无珠，不识尊颜。今闻老爷大展三折之肱，治我一国之主，若主上病愈，老爷江山有分，我辈皆臣子也，礼当拜请。”行者见说，欣然登堂上坐，八戒、沙僧分坐左右。摆上斋来，沙僧便问道：“师兄，师父在那里哩?”行者笑道：“师父被国王留住作当头哩。只待医好了病，方才酬谢送行。”沙僧又问：“可有些受用么?”行者道：“国王岂无受用？我来时，他已有三个阁老陪侍左右，请入文华殿去也。”八戒道：“这等说，还是师父大哩。他倒有阁老陪侍，我们只得两个馆使奉承。且莫管他，让老猪吃顿饱饭也。”兄弟们遂自在受用一番。"}]}
{"conversation": [{"input": "", "output": "天色已晚。行者叫馆使：“收了家火，多办些油蜡，我等到夜静时，方好制药。”馆使果送若干油蜡，各命散讫。至半夜，天街人静，万籁无声。八戒道：“哥哥，制何药？赶早干事，我瞌睡了。”行者道：“你将大黄取一两来，碾为细末。”沙僧乃道：“大黄味苦，性寒，无毒；其性沉而不浮，其用走而不守；夺诸郁而无壅滞，定祸乱而致太平；名之曰‘将军’。此行药耳，但恐久病虚弱，不可用此。”行者笑道：“贤弟不知，此药利痰顺气，荡肚中凝滞之寒热。你莫管我。你去取一两巴豆，去壳去膜，捶去油毒，碾为细末来。”八戒道：“巴豆味辛，性热，有毒；削坚积，荡肺腑之沉寒；通闭塞，利水谷之道路；乃斩关夺门之将，不可轻用。”行者道：“贤弟，你也不知，此药破结宣肠，能理心膨水胀。快制来，我还有佐使之味辅之也。”他二人即时将二药碾细道：“师兄，还用那几十味?”行者道：“不用了。”八戒道：“八百八味，每味三斤，只用此二两，诚为起夺人了 (47) 。”行者将一个花磁盏子，道：“贤弟莫讲，你拿这个盏儿，将锅脐灰刮半盏过来。”八戒道：“要怎的?”行者道：“药内要用。”沙僧道：“小弟不曾见药内用锅灰。”行者道：“锅灰名为‘百草霜’，能调百病，你不知道?”那呆子真个刮了半盏，又碾细了。行者又将盏子，递与他道：“你再去把我们的马尿等半盏来。”八戒道：“要他怎的?”行者道：“要丸药。”沙僧又笑道：“哥哥，这事不是耍子，马尿腥臊，如何入得药品？我只见醋糊为丸，陈米糊为丸，炼蜜为丸，或只是清水为丸，那曾见马尿为丸？那东西腥腥臊臊，脾虚的人，一闻就吐；再服巴豆、大黄，弄得人上吐下泻，可是耍子?”行者道：“你不知就里。我那马，不是凡马。他本是西海龙身。若得他肯去便溺，凭你何疾，服之即愈。但急不可得耳。”八戒闻言，真个去到边前。那马斜伏地下睡哩。呆子一顿脚踢起，衬在肚下，等了半会，全不见撒尿。他跑将来，对行者说：“哥呵，且莫去医皇帝，且快去医医马来。那亡人干结了，莫想尿得出一点儿！”行者笑道：“我和你去。”沙僧道：“我也去看看。”"}]}
{"conversation": [{"input": "", "output": "三人都到马边，那马跳将起来，口吐人言，厉声高叫道：“师兄，你岂不知？我本是西海飞龙，因为犯了天条，观音菩萨救了我，将我锯了角，退了鳞，变作马，驮师父往西天取经，将功折罪。我若过水撒尿，水中游鱼，食了成龙；过山撒尿，山中草头得味，变作灵芝，仙僮采去长寿。我怎肯在此尘俗之处轻抛却也?”行者道：“兄弟谨言。此间乃西方国王，非尘俗也，亦非轻抛弃也。常言道：‘众毛攒裘。’要与本国之王治病哩。医得好时，大家光辉；不然，恐俱不得善离此地也。”那马才叫声：“等着。”你看他往前扑了一扑，往后存了一存，咬得那满口牙龁支支的响亮，仅努出几点儿，将身立起。八戒道：“这个亡人！就是金汁子，再撒些儿也罢！”那行者见有少半盏，道：“够了，够了！拿去罢。”沙僧方才欢喜。\n三人回至厅上，把前项药饵搅和一处，搓了三个大丸子。行者道：“兄弟，忒大了。”八戒道：“只有核桃大，若论我吃，还不够一口哩！”遂此收在一个小盒儿里。兄弟们连衣睡下，一夜无词。\n早是天晓。却说那国王耽病设朝，请唐僧见了，即命众官快往会同馆参拜神僧孙长老取药去。\n多官随至馆中，对行者拜伏于地道：“我王特命臣等拜领妙剂。”行者叫八戒取盒儿，揭开盖子，递与多官。多官启问：“此药何名？好见王回话。”行者道：“此名‘乌金丹’。”八戒二人，暗中作笑道：“锅灰拌的，怎么不是乌金！”多官又问道：“用何引子?”行者道：“药引儿两般都下得。有一般易取者，乃六物煎汤送下。”多官问：“是何六物?”行者道：\n半空飞的老鸦屁，紧水负的鲤鱼尿，王母娘娘搽脸粉，老君炉里炼丹灰，玉皇戴破的头巾要三块，还要五根困龙须。六物煎汤送此药，你王忧病等时除。\n多官闻言道：“此物乃世间所无者。请问那一般引子是何?”行者道：“用无根水送下。”众官笑道：“这个易取。”行者道：“怎见得易取?”多官道：“我这里人家俗论：若用无根水，将一个碗盏，到井边，或河下，舀了水，急转步，更不落地，亦不回头，到家与病人吃药，便是。”行者道：“井中河内之水，俱是有根的。我这无根水，非此之论，乃是天上落下者，不沾地就吃，才叫做‘无根水’。”多官又道：“这也容易。等到天阴下雨时，再吃药便罢了。”遂拜谢了行者，将药持回献上。"}]}
{"conversation": [{"input": "", "output": "国王大喜，即命近侍接上来，看了道：“此是甚么丸子?”多官道：“神僧说是‘乌金丹’，用无根水送下。”国王便教宫人取无根水。众官道：“神僧说，无根水不是井河中者，乃是天上落下不沾地的才是。”国王即唤当驾官传旨，教请法官求雨。众官遵依出榜不题。\n却说行者在会同馆厅上，叫猪八戒道：“适间允他天落之水，才可用药，此时急忙，怎么得个雨水？我看这王倒也是个大贤大德之君，我与你助他些儿雨下药，如何?”八戒道：“怎么样助?”行者道：“你在我左边立下，做个辅星。”又叫沙僧，“你在我右边立下，做个弼宿。等老孙助他些无根水儿。”好大圣，步了罡诀，念声咒语，早见那正东上，一朵乌云，渐近于头顶上。叫道：“大圣，东海龙王敖广来见。”行者道：“无事不敢捻烦，请你来助些无根水与国王下药。”龙王道：“大圣呼唤时，不曾说用水，小龙只身来了，不曾带得雨器，亦未有风云雷电，怎生降雨?”行者道：“如今用不着风云雷电，亦不须多雨，只要些须引药之水便了。”龙王道：“既如此，待我打两个喷涕，吐些涎津溢，与他吃药罢。”行者大喜道：“最好，最好！不必迟疑，趁早行事。”\n那老龙在空中，渐渐低下乌云，直至皇宫之上，隐身潜像，噀一口津唾，遂化作甘霖。那满朝官齐声喝采道：“我主万千之喜！天公降下甘雨来也！”国王即传旨，教：“取器皿盛着。不拘宫内外及官大小，都要等贮仙水，拯救寡人。”你看那文武多官并三宫六院妃嫔与三千彩女，八百烟娇 (48) ，一个个擎杯托盏，举碗持盘，等接甘雨。那老龙在半空运化津涎，不离了王宫前后。将有一个时辰，龙王辞了大圣回海。众臣将杯盂碗盏收来，也有等着一点两点者，也有等着三点五点者，也有一点不曾等着者，共合一处，约有三盏之多，总献至御案。真个是异香满袭金銮殿，佳味熏飘天子庭。"}]}
{"conversation": [{"input": "", "output": "那国王辞了法师，将着“乌金丹”并甘雨至宫中，先吞了一丸，吃了一盏甘雨；再吞了一丸，又饮了一盏甘雨；三次，三丸俱吞了，三盏甘雨俱送下。不多时，腹中作响，如辘轳之声不绝，即取净桶，连行了三五次，服了些米饮，攲倒在龙床之上。有两个妃子将净桶捡看，说不尽那秽污痰涎，内有糯米饭块一团。妃子近龙床前来报：“病根都行下来也！”国王闻此言甚喜，又进一次米饭。少顷，渐觉心胸宽泰，气血调和，就精神抖擞，脚力强健。下了龙床，穿上朝服，即登宝殿，见了唐僧，辄倒身下拜。那长老忙忙还礼。拜毕，以御手搀着，便教阁下：“快具简帖，帖上写朕‘再拜顿首’字样，差官奉请法师高徒三位。一壁厢大开东阁，光禄寺排宴酬谢。”多官领旨，具简的具简，排宴的排宴，正是国家有倒山之力，霎时俱完。\n却说八戒见官投简，喜不自胜道：“哥啊，果是好妙药！今来酬谢，乃兄长之功。”沙僧道：“二哥说那里话！常言道：‘一人有福，带挈一屋。’我们在此合药，俱是有功之人，只管受用去，再休多话。”咦！你看他弟兄们俱欢欢喜喜，径入朝来。\n众官接引，上了东阁，早见唐僧、国王、阁老，已都在那里安排筵宴哩。这行者与八戒、沙僧，对师父唱了个喏，随后众官都至。只见那上面有四张素桌面，都是吃一看十的筵席；前面有一张荤桌面，也是吃一看十的珍馐。左右有四五百张单桌面，真个排得齐整：\n古云：“珍馐百味，美禄千锺。琼膏酥酪，锦缕肥红。”宝妆花彩艳，果品味香浓。斗糖龙缠列狮仙 (49) ，饼锭拖炉摆凤侣。荤有猪羊鸡鹅鱼鸭般般肉，素有蔬肴笋芽木耳并蘑菇。几样香汤饼，数次透酥糖。滑软黄粱饭，清新菰米糊。色色粉汤香又辣，般般添换美还甜。君臣举盏方安席，名分品级慢传壶。\n那国王御手擎杯，先与唐僧安坐 (50) 。三藏道：“贫僧不会饮酒。”国王道：“素酒。法师饮此一杯，何如?”三藏道：“酒乃僧家第一戒。”国王甚不过意道：“法师戒饮，却以何物为敬?”三藏道：“顽徒三众代饮罢。”国王却才欢喜，转金卮递与行者。行者接了酒，对众礼毕，吃了一杯。国王见他吃得爽利，又奉一杯。行者不辞，又吃了。国王笑道：“吃个三宝锺儿。”行者不辞，又吃了。国王又叫斟上：“吃个四季杯儿。”"}]}
{"conversation": [{"input": "", "output": "八戒在旁，见酒不到他，忍得他啯啯咽唾，又见那国王苦劝行者，他就叫将起来道：“陛下，吃的药也亏了我，那药里有马……”这行者听说，恐怕呆子走了消息，却将手中酒递与八戒。八戒接着就吃，却不言语。国王问道：“神僧说药里有马，是甚么马?”行者接过口来道：“我这兄弟，是这般口敞，但有个经验的好方儿，他就要说与人。陛下早间吃药，内有马兜铃。”国王问众官道：“马兜铃是何品味？能医何症?”时有太医院官在旁道：“主公：\n兜铃味苦寒无毒，定喘消痰大有功。\n通气最能除血蛊，补虚宁嗽又宽中。”\n国王笑道：“用得当，用得当！猪长老再饮一杯。”呆子亦不言语，却也吃了个三宝锺。国王又递了沙僧酒，也吃了三杯，却俱叙坐。\n饮宴多时，国王又擎大爵，奉与行者。行者道：“陛下请坐。老孙依巡痛饮，决不敢推辞。”国王道：“神僧恩重如山，寡人酬谢不尽。好歹进此一巨觥，朕有话说。”行者道：“有甚话说了，老孙好饮。”国王道：“寡人有数载忧疑病，被神僧一贴灵丹打通，所以就好了。”行者笑道：“昨日老孙看了陛下，已知是忧疑之疾，但不知忧惊何事?”国王道：“古人云：‘家丑不可外谈。’奈神僧是朕恩主，惟不笑，方可告之。”行者道：“怎敢笑话，请说无妨。”国王道：“神僧东来，不知经过几个邦国?”行者道：“经有五六处。”又问：“他国之后，不知是何称呼。”行者道：“国王之后，都称为正宫、东宫、西宫。”国王道：“寡人不是这等称呼，将正宫称为金圣宫，东宫称为玉圣宫，西宫称为银圣宫。现今只有银、玉二后在宫。”行者道：“金圣宫因何不在宫中?”国王滴泪道：“不在已三年矣。”行者道：“向那厢去了?”国王道：“三年前，正值端阳之节，朕与嫔后都在御花园海榴亭下解粽插艾，饮菖蒲雄黄酒，看斗龙舟。忽然一阵风至，半空中现出一个妖精，自称赛太岁，说他在麒麟山獬豸洞居住，洞中少个夫人，访得我金圣宫生得貌美姿娇，要做个夫人，教朕快早送出。如若三声不献出来，就要先吃寡人。后吃众臣，将满城黎民，尽皆吃绝。那时节，朕却忧国忧民，无奈，将金圣宫推出海榴亭外，被那妖响一声摄将去了。寡人为此着了惊恐，把那粽子凝滞在内；况又昼夜忧思不息，所以成此苦疾三年。今得神僧灵丹服后，行了数次，尽是那三年前积滞之物，所以这会体健身轻，精神如旧。今日之命，皆是神僧所赐，岂但如泰山之重而已乎！”"}]}
{"conversation": [{"input": "", "output": "行者闻得此言，满心喜悦，将那巨觥之酒，两口吞之，笑问国王曰：“陛下原来是这等惊忧！今遇老孙，幸而获愈。但不知可要金圣宫回国?”那国王滴泪道：“朕切切思思，无昼无夜，但只是没一个能获得妖精的。岂有不要他回国之理！”行者道：“我老孙与你去伏妖邪，那时何如?”国王跪下道：“若救得朕后，朕愿领三宫九嫔，出城为民，将一国江山，尽付神僧，让你为帝。”八戒在旁，见出此言，行此礼，忍不住呵呵大笑道：“这皇帝失了体统！怎么为老婆就不要江山，跪着和尚?”行者急上前，将国王搀起道：“陛下，那妖精自得金圣宫去后，这一向可曾再来?”国王道：“他前年五月节摄了金圣宫，至十月间来，要取两个宫娥，是说伏侍娘娘，朕即献出两个。至旧年三月间，又来要两个宫娥；七月间，又要去两个；今年二月里，又要去两个；不知到几时又要来也。”行者道：“似他这等频来，你们可怕他么?”国王道：“寡人见他来得多遭，一则惧怕，二来又恐有伤害之意，旧年四月内，是朕命工起了一座避妖楼，但闻风响，知是他来，即与二后、九嫔入楼躲避。”行者道：“陛下不弃，可携老孙去看那避妖楼一番，何如?”那国王即将左手携着行者出席，众官亦皆起身。猪八戒道：“哥哥，你不达理！这般御酒不吃，摇席破坐的，且去看甚么哩?”国王闻说，情知八戒是为嘴，即命当驾官抬两张素桌面，看酒在避妖楼外伺候。呆子却才不嚷，同师父、沙僧笑道：“翻席去也。”\n一行文武官引导，那国王并行者相搀，穿过皇宫到了御花园后，更不见楼台殿阁。行者道：“避妖楼何在?”说不了，只见两个太监，拿两根红漆扛子，往那空地上掬起一块四方石板。国王道：“此间便是。这底下有三丈多深，挖成的九间朝殿。内有四个大缸，缸内满注青油，点着灯火，昼夜不息。寡人听得风响，就入里边躲避，外面着人盖上石板。”行者笑道：“那妖精还是不害你；若要害你，这里如何躲得?”正说间，只见那正南上，呼呼的，吹得风响，播土扬尘。唬得那多官齐声报怨道：“这和尚盐酱口，讲起甚么妖精，妖精就来了！”慌得那国王丢了行者，即钻入地穴。唐僧也就跟入。众官亦躲个干净。\n八戒、沙僧也都要躲，被行者左右手扯住他两个道：“兄弟们，不要怕得。我和你认他一认，看是个甚么妖精。”八戒道：“可是扯淡！认他怎的？众官躲了，师父藏了，国王避了，我们不去了罢，炫的是那家世 (51) ！”那呆子左挣右挣，挣不得脱手，被行者拿定多时，只见那半空里闪出一个妖精。你看他怎生模样：\n九尺长身多恶狞，一双环眼闪金灯。"}]}
{"conversation": [{"input": "", "output": "九尺长身多恶狞，一双环眼闪金灯。\n两轮查耳如撑扇 (52) ，四个钢牙似插钉。\n鬓绕红毛眉竖焰，鼻垂糟准孔开明。\n髭髯几缕朱砂线，颧骨崚嶒满面青。\n两臂红筋蓝靛手，十条尖爪把枪擎。\n豹皮裙子腰间系，赤脚蓬头若鬼形。\n行者见了道：“沙僧，你可认得他?”沙僧道：“我又不曾与他相识，那里认得！”又问：“八戒，你可认得他?”八戒道：“我又不曾与他会茶会酒，又不是宾朋邻里，我怎么认得他?”行者道：“他却像东岳天齐手下把门的那个醮面金睛鬼。”八戒道：“不是，不是！”行者道：“你怎知他不是?”八戒道：“我岂不知，鬼乃阴灵也，一日至晚，交申酉戌亥时方出。今日还在巳时，那里有鬼敢出来？就是鬼，也不会驾云，纵会弄风，也只是一阵旋风耳，有这等狂风？或者他就是赛太岁也。”行者笑道：“好呆子！倒也有些论头。既如此说，你两个护持在此，等老孙去问他个名号，好与国王救取金圣宫来朝。”八戒道：“你去自去，切莫供出我们来。”行者昂然不答，急纵祥光跳将上去。咦！正是：\n安邦先却君王病，守道须除爱恶心。\n毕竟不知此去，到于空中，胜败如何，怎么擒得妖怪，救得金圣宫，且听下回分解。\n第七十回　妖魔宝放烟沙火 悟空计盗紫金铃\n却说那孙行者抖擞神威，持着铁棒，踏祥光起在空中，迎面喝道：“你是那里来的邪魔，待往何方猖獗?”那怪物厉声高叫道：“吾党不是别人，乃麒麟山獬豸洞赛太岁大王爷爷部下先锋。今奉大王令，到此取宫女二名，伏侍金圣娘娘。你是何人，敢来问我?”行者道：“吾乃齐天大圣孙悟空。因保东土唐僧西天拜佛，路过此国，知你这伙邪魔欺主，特展雄才，治国祛邪。正没处寻你，却来此送命！”那怪闻言，不知好歹，展长枪就刺行者。行者举铁棒劈面相迎。在半空里这一场好杀：\n棍是龙宫镇海珍，枪乃人间转炼铁。凡兵怎敢比仙兵，擦着些儿神气泄。大圣原来太乙仙，妖精本是邪魔孽。鬼祟焉能近正人，一正之时邪就灭。那个弄风播土唬皇王，这个踏雾腾云遮日月。丢开架手赌输赢，无能谁敢夸豪杰？还是齐天大圣能，乒乓一棍枪先折。\n那妖精被行者一铁棒把根枪打做两截，慌得顾性命，拨转风头，径往西方败走。"}]}
{"conversation": [{"input": "", "output": "那妖精被行者一铁棒把根枪打做两截，慌得顾性命，拨转风头，径往西方败走。\n行者且不赶他，按下云头，来至避妖楼地穴之外，叫道：“师父，请同陛下出来。怪物已赶去矣。”那唐僧才扶着君王，同出穴外，见满天清朗，更无妖邪之气。那皇帝即至酒席前，自已拿壶把盏，满斟金杯，奉与行者道：“神僧，权谢，权谢！”这行者接杯在手，还未回言，只听得朝门外有官来报：“西门上火起了！”行者闻说，将金杯连酒望空一撇，当的一声响亮，那个金杯落地。君王着了忙，躬身施礼道：“神僧，恕罪，恕罪！是寡人不是了。礼当请上殿拜谢，只因有这方便酒在此，故就奉耳。神僧却把杯子撇了，却不是有见怪之意?”行者笑道：“不是这话，不是这话。”少顷间，又有官来报：“好雨呀！才西门上起火，被一场大雨，把火灭了。满街上流水，尽都是酒气。”行者又笑道：“陛下，你见我撇杯，疑有见怪之意，非也。那妖败走西方，我不曾赶他，他就放起火来。这一杯酒，却是我灭了妖火，救了西城里外人家，岂有他意！”\n国王更十分欢喜加敬，即请三藏四众，同上宝殿，就有推位让国之意。行者笑道：“陛下，才那妖精，他称是赛太岁部下先锋，来此取宫女的。他如今战败而回，定然报与那厮，那厮定要来与我相争。我恐他一时兴师帅众，未免又惊伤百姓，恐唬陛下。欲去迎他一迎，就在那半空中擒了他，取回圣后。但不知向那方去，这里到他那山洞有多少远近?”国王道：“寡人曾差‘夜不收’军马到那里探听声息 (53) ，往来要行五十馀日。坐落南方，约有三千馀里。”行者闻言，叫：“八戒、沙僧，护持在此，老孙去来。”国王扯住道：“神僧且从容一日，待安排些干粮烘炒，与你些盘缠银两，选一匹快马，方才可去。”行者笑道：“陛下说得是巴山转岭步行之话。我老孙不瞒你说，似这三千里路，斟酒在锺不冷，就打个往回。”国王道：“神僧，你不要怪我说。你这尊貌，却像个猿猴一般，怎生有这等法力会走路也?”行者道：\n我身虽是猿猴数，自幼打开生死路。\n遍访明师把道传，山前修炼无朝暮。\n倚天为顶地为炉，两般药物团乌兔。\n采取阴阳水火交，时间顿把玄关悟 (54) 。\n全仗天罡搬运功，也凭斗柄迁移步。\n退炉进火最依时 (55) ，抽铅添汞相交顾。\n攒簇五行造化生，合和四象分时度。\n二气归于黄道间，三家会在金丹路。\n悟通法律归四肢，本来筋斗如神助。\n一纵纵过太行山，一打打过凌云渡。\n何愁峻岭几千重，不怕长江百十数。\n只因变化没遮拦，一打十万八千路！"}]}
{"conversation": [{"input": "", "output": "何愁峻岭几千重，不怕长江百十数。\n只因变化没遮拦，一打十万八千路！\n那国王见说，又惊又喜，笑吟吟捧着一杯御酒递与行者道：“神僧远劳，进此一杯引意。”这大圣一心要去降妖，那里有心吃酒，只叫：“且放下，等我去了回来再饮。”好行者，说声去，唿哨一声，寂然不见。那一国君臣，皆惊讶不题。\n却说行者将身一纵，早见一座高山阻住雾角。即按云头立在那巅峰之上。仔细观看，好山：\n冲天占地，碍日生云。冲天处尖峰矗矗，占地处远脉迢迢。碍日的，乃岭头松郁郁；生云的，乃崖下石磷磷。松郁郁，四时八节常青；石磷磷，万载千年不改。林中每听夜猿啼，涧内常闻妖蟒过。山禽声咽咽，山兽吼呼呼。山獐山鹿，成双作对纷纷走；山鸦山鹊，打阵攒群密密飞 (56) 。山草山花看不尽，山桃山果映时新。虽然倚险不堪行，却是妖仙隐逸处。\n这大圣看看不厌，正欲找寻洞口，只见那山凹里烘烘火光飞出，霎时间扑天红焰，红焰之中冒出一股恶烟，比火更毒。好烟！但见那：\n火光迸万点金灯，火焰飞千条红虹。那烟不是灶筒烟，不是草木烟，烟却有五色：青红白黑黄。熏着南天门外柱，燎着灵霄殿上梁。烧得那窝中走兽连皮烂，林内飞禽羽尽光。但看这烟如此恶，怎入深山伏怪王！\n大圣正自恐惧，又见那山中迸出一道沙来。好沙，真个是遮天蔽日！你看：\n纷纷  天遍涯，邓邓浑浑大地遮。\n细尘到处迷人目，粗灰满谷滚芝麻。\n采药仙僮迷失伴，打柴樵子没寻家。\n手中就有明珠现，时间刮得眼生花。\n这行者只顾看玩，不觉沙灰飞入鼻内，痒斯斯的，打了两个喷嚏，即回头伸手，在岩下摸了两个鹅卵石，塞住鼻子；摇身一变，变做一个攒火的鹞子，飞入烟火中间，蓦了几蓦 (57) ，却就没了沙灰，烟火也息了。急现本像下来，又看时，只听得丁丁东东的，一个铜锣声响。却道：“我走错了路也！这里不是妖精住处，锣声似铺兵之锣。想是通国的大路，有铺兵去下文书。且等老孙去问他一问。”"}]}
{"conversation": [{"input": "", "output": "正走处，忽见是个小妖儿，担着黄旗，背着文书，敲着锣儿，急走如飞而来。行者笑道：“原来是这厮打锣。他不知送的是甚么书信，等我听他一听。”好大圣，摇身一变，变做个蜢虫儿，轻轻的飞在他书包之上。只听得那妖精敲着锣，绪绪聒聒的自念自诵道：“我家大王忒也心毒。三年前到朱紫国强夺了金圣皇后，一向无缘，未得沾身，只苦了要来的宫女顶缸。两个来弄杀了，四个来也弄杀了。前年要了，去年又要，今年又要。今年还要，却撞个对头来了。那个要宫女的先锋被个甚么孙行者打败了，不发宫女。我大王因此发怒，要与他国争持，教我去下甚么战书。这一去，那国王不战则可，战必不利。我大王使烟火飞沙，那国王君臣百姓等，莫想一个得活。那时我等占了他的城池。大王称帝，我等称臣，——虽然也有个大小官爵，只是天理难容也！”\n行者听了，暗喜道：“妖精也有存心好的。似他后边这两句话，说‘天理难容’，却不是个好的？但只说金圣皇后一向无缘，未得沾身，此话却不解其意。等我问他一问。”嘤的一声，一翅飞离了妖精，转向前路，有十数里地，摇身一变，又变做一个道童：\n头挽双抓髻，身穿百衲衣。\n手敲鱼鼓简，口唱道情词。\n转山坡迎着小妖，打个起手道：“长官，那里去？送的是甚么公文?”那妖物就像认得他的一般，住了锣槌，笑嘻嘻的还礼道：“我大王差我到朱紫国下战书的。”行者接口问道：“朱紫国那话儿，可曾与大王配合哩?”小妖道：“自前年摄得来，当时就有一个神仙，送一件五彩仙衣与金圣宫妆新。他自穿了那衣，就浑身上下都生了针刺，我大王摸也不敢摸他一摸。但挽着些儿，手心就痛，不知是甚缘故。自始至今，尚未沾身。早间差先锋去要宫女伏侍，被一个甚么孙行者战败了。大王奋怒，所以教我去下战书，明日与他交战也。”行者道：“怎的大王却着恼呵?”小妖道：“正在那里着恼哩。你去与他唱个道情词儿解解闷也好。”\n行者拱手抽身就走，那妖依旧敲锣前行。行者就行起凶来，掣出棒，复转身，望小妖脑后一下，可怜就打得头烂血流浆迸出，皮开颈折命倾之。收了棍子，却又自悔道：“急了些儿，不曾问他叫做甚么名字，——罢了！”却去取下他的战书，藏于袖内；将他黄旗、铜锣，藏在路旁草里；因扯着脚要往涧下捽时，只听当的一声，腰间露出一个镶金的牙牌。牌上有字，写道：\n心腹小校一名，有来有去。五短身材，扢挞脸，无须。长川悬挂。无牌即假。"}]}
{"conversation": [{"input": "", "output": "心腹小校一名，有来有去。五短身材，扢挞脸，无须。长川悬挂。无牌即假。\n行者笑道：“这厮名字叫做有来有去，这一棍子，打得‘有去无来’也！”将牙牌解下，带在腰间。欲要摔下尸骸；却又思量起烟火之毒，且不敢寻他洞府，即将棍子举起，着小妖胸前捣了一下，挑在空中，径回本国，且当报一个头功。你看他自思自念，唿哨一声，到了国界。\n那八戒在金銮殿前，正护持着王、师，忽回头看见行者半空中将个妖精挑来，他却怨道：“嗳！不打紧的买卖！早知老猪去拿来，却不算我一功?”说未毕，行者按落云头，将妖精摔在阶下。八戒跑上去就筑了一钯道：“此是老猪之功！”行者道：“是你甚功?”八戒道：“莫赖我！我有证见。你不看一钯筑了九个眼子哩！”行者道：“你看看可有头没头。”八戒笑道：“原来有没头的！我道如何筑他也不动动儿。”行者道：“师父在那里?”八戒道：“在殿里与王叙话哩。”行者道：“你且去请他出来。”八戒急上殿，点点头。三藏即便起身下殿，迎着行者。行者将一封战书，揣在三藏袖里道：“师父收下，且莫与国王看见。”\n说不了，那国王也下殿，迎着行者道：“神僧孙长老来了，拿妖之事如何?”行者用手指道：“那阶下不是妖精？被老孙打杀了也。”国王见了道：“是便是个妖尸，却不是赛太岁。赛太岁寡人亲见他两次：身长丈八，膊阔五停；面似金光，声如霹雳；那里是这般鄙矮。”行者笑道：“陛下认得，果然不是。这是一个报事的小妖，撞见老孙，却先打死，挑回来报功。”国王大喜道：“好，好，好！该算头功！寡人这里常差人去打探，更不曾得个的实。似神僧一出，就捉了一个回来，真神通也！”叫：“看暖酒来！与长老贺功。”\n行者道：“吃酒还是小事。我问陛下，金圣宫别时，可曾留下个甚么表记？你与我些儿。”那国王听说“表记”二字 (58) ，却似刀剑剜心，忍不住失声泪下，说道：\n当年佳节庆朱明 (59) ，太岁凶妖发喊声。\n强夺御妻为压寨，寡人献出为苍生。\n更无会话并离话，那有长亭共短亭！\n表记香囊全没影，至今撇我苦伶仃。"}]}
{"conversation": [{"input": "", "output": "更无会话并离话，那有长亭共短亭！\n表记香囊全没影，至今撇我苦伶仃。\n行者道：“陛下在迩，何以恼为？那娘娘既无表记，他在宫内，可有甚么心爱之物，与我一件也罢。”国王道：“你要怎的?”行者道：“那妖王实有神通，我见他放烟、放火、放沙，果是难收。纵收了，又恐娘娘见我面生，不肯跟我回国。须是得他平日心爱之物一件，他方信我，我好带他回来，为此故要带去。”国王道：“昭阳宫里，梳妆阁上，有一双黄金宝串，原是金圣宫手上带的。只因那日端午，要缚五色彩线，故此褪下，不曾带上。此乃是他心爱之物，如今现收在减妆盒里。寡人见他遭此离别，更不忍见，一见即如见他玉容，病又重几分也。”行者道：“且休题这话。且将金串取来。如舍得，都与我拿去；如不舍，只拿一只去也。”国王遂命玉圣宫取出，取出即递与国王。国王见了，叫了几声“知疼着热的娘娘”，遂递与行者。行者接了，套在胳膊上。\n好大圣，不吃得功酒，且驾筋斗云，唿哨一声，又至麒麟山上，无心玩景，径寻洞府而去。正行时，只听得人语喧嚷，即伫立凝睛观看。原来那獬豸洞口把门的大小头目，约摸有五百名，在那里：\n森森罗列，密密挨排。森森罗列执干戈，映日光明；密密挨排展旌旗，迎风飘闪。虎将熊师能变化，豹头彪帅弄精神。苍狼多猛烈，赖象更骁雄。狡兔乖獐轮剑戟，长蛇大蟒挎刀弓。猩猩能解人言语，引阵安营识汛风。\n行者见了，不敢前进，抽身径转旧路。你道他抽身怎么？不是怕他。他却至那打死小妖之处，寻出黄旗、铜锣，迎风捏诀，想象腾那，即摇身一变，变做那有来有去的模样，乒乓敲着锣，大踏步一直前来，径撞至獬豸洞。正欲看看洞景，只闻得猩猩出语道：“有来有去，你回来了?”行者只得答应道：“来了。”猩猩道：“快走！大王爷爷正在剥皮亭上等你回话哩。”行者闻言，拽开步敲着锣，径入前门里看处，原来是悬崖削壁石屋虚堂，左右有琪花瑶草，前后多古柏乔松。不觉又至二门之内，忽抬头见一座八窗明亮的亭子，亭子中间有一张戗金的交椅 (60) ，椅子上端坐着一个魔王，真个生得恶像。但见他：\n晃晃霞光生顶上，威威杀气迸胸前。\n口外獠牙排利刃，鬓边焦发放红烟。\n嘴上髭须如插箭，遍体昂毛似叠毡。\n眼突铜铃欺太岁，手持铁杵若摩天。"}]}
{"conversation": [{"input": "", "output": "嘴上髭须如插箭，遍体昂毛似叠毡。\n眼突铜铃欺太岁，手持铁杵若摩天。\n行者见了，公然傲慢那妖精，更不循一些儿礼法。调转脸朝着外，只管敲锣。妖王问道：“你来了?”行者不答。又问：“有来有去，你来了?”也不答应。妖王上前扯住道：“你怎么到了家还筛锣？问之又不答，何也?”行者把锣往地下一掼道：“甚么‘何也，何也’！我说我不去，你却教我去。行到那厢，只见无数的人马列成阵势，见了我就都叫：‘拿妖精，拿妖精！’把我揪揪扯扯，拽拽扛扛，拿进城去，见了那国王，国王便教‘斩了’，幸亏那两班谋士道：‘两家相争，不斩来使。’把我饶了。收了战书，又押出城外，对军前打了三十顺腿，放我来回话。他那里不久就要来此与你交战哩。”妖王道：“这等说，是你吃亏了，怪不道问你更不言语。”行者道：“却不是怎的？只为护疼，所以不曾答应。”妖王道：“那里有多少人马?”行者道：“我也唬昏了，又吃他打怕了，那里曾查他人马数目，只见那里森森兵器摆列着：\n弓箭刀枪甲与衣，干戈剑戟并缨旗。剽枪月铲兜鍪铠，大斧团牌铁蒺藜。长闷棍，短窝槌，钢叉铳 及头盔。打扮得 鞋护顶并胖袄，简鞭袖弹与铜锤。”\n那王听了笑道：“不打紧，不打紧。似这般兵器，一火皆空。你且去报与金圣娘娘得知，教他莫恼。今早他听见我发狠，要去战斗，他就眼泪汪汪的不干。你如今去说那里人马骁勇，必然胜我，且宽他一时之心。”\n行者闻言，十分欢喜道：“正中老孙之意！”你看他偏是路熟，转过角门，穿过厅堂。那里边尽都是高堂大厦，更不似前边的模样。直到后面宫里，远见彩门壮丽，乃是金圣娘娘住处。直入里面看时，有两班妖狐、妖鹿，一个个都妆成美女之形，侍立左右。正中间坐着那个娘娘，手托着香腮。双眸滴泪，果然是：\n玉容娇嫩，美貌妖娆。懒梳妆散鬓堆鸦，怕打扮钗环不戴。面无粉，冷淡了胭脂；发无油，蓬松了云鬓。努樱唇紧咬银牙，皱蛾眉泪淹星眼。一片心，只忆着朱紫君王；一时间，恨不离天罗地网。诚然是：自古红颜多薄命，恹恹无语对东风。"}]}
{"conversation": [{"input": "", "output": "行者上前打了个问讯道：“接喏。”那娘娘道：“这泼村怪十分无状！想我在那朱紫国中，与王同享荣华之时，那太师宰相见了，就俯伏尘埃不敢仰视。这野怪怎么叫声‘接喏’？是那里来的这般村泼?”众侍婢上前道：“太太息怒。他是大王爷爷心腹的小校，唤名有来有去，今早差下战书的是他。”娘娘听说，忍怒问曰：“你下战书，可曾到朱紫国界?”行者道：“我持书直至城里，到于金銮殿面见君王，已讨回音来也。”娘娘道：“你面君，君有何言?”行者道：“那君王敌战之言与排兵布阵之事，才与大王说了。只是那君王有思想娘娘之意，有一句合心的话儿，特来上禀。奈何左右人众，不是说处。”\n娘娘闻言，喝退两班狐鹿。行者掩上宫门，把脸一抹，现了本像，对娘娘道：“你休怕我。我是东土大唐差往大西天天竺国雷音寺见佛求经的和尚，我师父是唐王御弟唐三藏，我是他大徒弟孙悟空。因过你国倒换关文，见你君臣出榜招医，是我大施三折之肱，把他相思之病治好了。排宴谢我，饮酒之间，说出你被妖摄来，我会降龙伏虎，特请我来捉怪，救你回国。那战败先锋是我，打死小妖也是我。我见他门外凶狂，是我变作有来有去模样，舍身到此，与你通信。”那娘娘听说，沉吟不语。行者取出宝串，双手奉上道：“你若不信，看此物何来。”娘娘一见垂泪。下座拜谢道：“长老，你果是救得我回朝，没齿不忘大恩！”\n行者道：“我且问你，他那放火，放烟，放沙的，是件甚么宝贝?”娘娘道：“那里是甚宝贝！乃是三个金铃。他将头一个幌一幌，有三百丈火光烧人；第二个幌一幌，有三百丈烟光熏人；第三个幌一幌，有三百丈黄沙迷人。烟火还不打紧，只是黄沙最毒。若钻入人鼻孔，就伤了性命。”行者道：“利害，利害！我曾经着，打了两个嚏喷，却不知他的铃儿放在何处?”娘娘道：“他那肯放下，只是带在腰间，行住坐卧再不离身。”行者道：“你若有意于朱紫国，还要相会国王，把那烦恼忧愁都且权解，使出个风流喜悦之容，与他叙个夫妻之情，教他把铃儿与你收贮。待我取便偷了 (61) ，降了这妖怪，那时节好带你回去，重谐鸾凤，共享安宁也。”那娘娘依言。"}]}
{"conversation": [{"input": "", "output": "这行者还变作心腹小校，开了宫门，唤进左右侍婢。娘娘叫：“有来有去，快往前亭，请你大王来，与他说话。”好行者，应了一声。即至剥皮亭，对妖精道：“大王，圣宫娘娘有请。”妖王欢喜道：“娘娘常时只骂，怎么今日有请?”行者道：“那娘娘问朱紫国王之事，是我说：‘他不要你了，他国中另扶了皇后。’娘娘听说，故此没了想头，方才命我来奉请。”妖王大喜道：“你却中用，待我剿除了他国，封你为个随朝的太宰。”\n行者顺口谢恩，疾与妖王来至后宫门首。那娘娘欢容迎接，就去用手相搀。那妖王喏喏而退道：“不敢，不敢！多承娘娘下爱，我怕手痛，不敢相傍。”娘娘道：“大王请坐，我与你说。”妖王道：“有话但说不妨。”娘娘道：“我蒙大王辱爱，今已三年，未得共枕同衾，也是前世之缘，做了这场夫妻。谁知大王有外我之意，不以夫妻相待。我想着当时在朱紫国为后，外邦凡有进贡之宝，君看毕，一定与后收之。你这里更无甚么宝贝，左右穿的是貂裘，吃的是血食，那曾见绫锦金珠！只一味铺皮盖毯。或者就有些宝贝，你因外我，也不教我看见，也不与我收着。且如闻得你有三个铃铛，想就是件宝贝，你怎么走也带着，坐也带着？你就拿与我收着，待你用时取出，未为不可。此也是做夫妻一场，也有个心腹相托之意。如此不相托付，非外我如何?”妖王大笑赔礼道：“娘娘怪得是，怪得是！宝贝在此，今日就当付你收之。”便即揭衣取宝。行者在旁，眼不转睛，看着那怪揭起两三层衣服，贴身带着三个铃儿。他解下来，将些绵花塞了口儿，把一块豹皮作一个包袱儿包了，递与娘娘道：“物虽微贱，却要用心收藏，切不可摇幌着他。”娘娘接过手道：“我晓得。安在这妆台之上，无人摇动。”叫：“小的们，安排酒来，我与大王交欢会喜，饮几杯儿。”众侍婢闻言，即铺排果菜，摆上些獐 鹿兔之肉，将椰子酒斟来奉上。那娘娘做出妖娆之态，哄着精灵。\n孙行者在旁取事，但挨挨摸摸行近妆台，把三个金铃轻轻拿过，慢慢移步溜出宫门，径离洞府。到了剥皮亭前无人处，展开豹皮幅子看时，中间一个，有茶锺大，两头两个，有拳头大。他不知利害，就把绵花扯了，只闻得当的一声响亮，骨都都的进出烟火黄沙，急收不住，满亭中烘烘火起。唬得那把门精怪，一拥撞入后官，惊动了妖王，慌忙教：“去救火！救火！”出来看时，原来是有来有去拿了金铃儿哩。妖王上前喝道：“好贱奴！怎么偷了我的金铃宝贝，在此胡弄！”叫：“拿来！拿来！”那门前虎将、熊师、豹头、彪帅、赖象、苍狼、乖獐、狡兔、长蛇、大蟒、猩猩，帅众妖一齐攒簇。"}]}
{"conversation": [{"input": "", "output": "那行者慌了手脚，丢了金铃，现出本像。掣出金箍如意棒，撒开解数往前乱打。那妖王收了宝贝，传号令，教：“关了前门！”众妖听了，关门的关门，打仗的打仗。那行者难得脱身，收了棒摇身一变，变作个痴苍蝇儿，钉在那无火处石壁上。众妖寻不见，报道：“大王，走了贼也，走了贼也！”妖王问：“可曾自门里走出去?”众妖都说：“前门紧锁牢拴在此，不曾走出。”妖王只说：“仔细搜寻！”有的取水泼火，有的仔细搜寻，更无踪迹。妖王怒道：“是个甚么贼子，好大胆，变作有来有去的模样，进来见我回话，又跟在身边，乘机盗我宝贝！早是不曾拿将出去，若拿出山头，见了天风，怎生是好?”虎将上前道：“大王的洪福齐天，我等的气数不尽，故此知觉了。”熊师上前道：“大王，这贼不是别人，定是那战败先锋的那个孙悟空。想必路上遇着有来有去，伤了性命，夺了黄旗、铜锣、牙牌，变作他的模样，到此欺骗了大王也。”妖王道：“正是，正是！见得有理！”叫：“小的们，仔细搜求防避，切莫开门放出走了！”这才是个有分教：\n弄巧翻成拙，作耍却为真。\n毕竟不知孙行者怎么脱得妖门，且听下回分解。\n--------------------\n(1) 　荆扬——荆州和扬州，这两个地名连用，泛指长江中下游一带。\n(2) 　百越、翼轸——百越，也称“百粤”，古代对南方越人的总称。古越人分布在今浙江、福建、广东、广西一带。因为当时越人部落众多，所以称为“百越”。翼轸，翼与轸是两个星座，古代作为楚地的分野，也就是说，这两个星座在地面相对应的地域是楚地。因此翼轸常指荆州。《史记·天官书》：“翼轸，荆州。”这里是说南方百越一带与荆州的山水相连接。这是悟空到武当山拜谒真武大帝(也称荡魔天尊)，在天上腾云驾雾的时候，所看到的地理形势。\n(3) 　赤裾——赤红色的旗帜。裾，原是衣服的前后衣摆，这里借用。\n(4) 　净乐国王——关于真武大帝的来历有多种说法。依据道教的说法，他本是净乐国王的儿子，不肯继承王位，入太和山修行，功成飞升，上帝封为“玄天大帝”。真武即玄武，因宋代时，为了避讳，改为真武。最早提到玄武的是《楚辞·远游》：“时暧曃其曭莽兮，召玄武而奔属。”洪兴祖补注：“玄武，谓龟蛇。位在北方故曰玄，身有鳞甲故曰武。”后来，像李善、朱熹等人也持同样的看法。所以玄武本来是北方之神，龟蛇合体。也有一种说法，认为玄武是水神。后来真武大帝成为道教的重要神道，就有了真武大帝的出生故事。"}]}
{"conversation": [{"input": "", "output": "(5) 　周天六合——六合，天地、四方，加起来是六方，称为“六合”。周天六合指的是整个宇宙。\n(6) 　踏腾蛇神龟——道经中描述真武大帝的神像，说他“披发黑衣，金甲玉带，仗剑怒目，足踏龟蛇，顶罩圆光。”这是真武神从“龟蛇合形”变为足踏龟蛇的形象。而龟与蛇也成为他的部将。真武庙中在真武大帝的神像旁，塑有龟蛇二将的神像。\n(7) 　虬——传说中一种无角的龙。《楚辞·离骚》：“驷玉虬以椉(chéng)鹥兮，溘埃风余上证。”椉同乘。王逸注：“有角曰龙，无角曰虬。”\n(8) 　却了——推却了。\n(9) 　盱眙——县名，在江苏西部，北临洪泽湖，与安徽省邻接。\n(10) 　江津——江边渡口。\n(11) 　海峤——海边山岭。\n(12) 　锟铻剑——锟铻原是山名，此山出好铜，能铸造好剑。又，锟铻剑又是古代好剑的名称。《列子·汤问》：“周穆王大征西戎，西戎献锟铻之剑、火浣之布。”“锟铻剑”又称“昆吾剑”。\n(13) 　楮白——白色。楮，纸。像白纸一样的颜色。\n(14) 　缁——黑色。\n(15) 　蒯——抓、挠。\n(16) 　查(读如zhā)——渣。\n(17) 　 着腰—— ，一个意思为大鲵，另一意思与“虾”同，这里的意思是后者，虾着腰，弯腰。\n(18) 　东圊(qīng)——厕所。\n(19) 　惊嘬嘬(zuō)——惊呆了的样子。\n(20) 　法官——会作法的术士。一般是和尚、道士、巫师一类人。\n(21) 　盐酱口——说不吉利话的口。\n(22) 　经过帐的——经过风雨的，有经验的。\n(23) 。我们赶他软了，从后打出去！”这\n(24) 　信 tiàn)——蛇舌。\n(25) 　馉饳——古时一种面食。\n(26) 　喁哮(yúxiāo)——兽类的喘息声。这两句有几个拟声词，如齆齆(wèng)、呱诂、喳喳等。\n(27) 　猪魈——猪精。魈，山中精怪。\n(28) 　三折肱——古人说“三折肱为良医”。意思是说三次手臂骨折断，自己就有了医疗的经验，不亚于好医生。\n(29) 　扇摇纨——摇着扇子。纨，白色的细绢，古人用来做扇子。\n(30) 　梯航——即梯山渡海，梯有攀登的意思。梯航就是长途跋涉。是说这个国家繁荣昌盛，吸引远方的客商等人长途跋涉来到这里。\n(31) 　会同馆——明代接待外国使者的机构。这本书中提到的西域国家的制度，都袭用明代。\n(32) 　三皇治世以下——整段韵文都是唐僧叙述华夏历史。"}]}
{"conversation": [{"input": "", "output": "(32) 　三皇治世以下——整段韵文都是唐僧叙述华夏历史。\n(33) 　鲁沛——周代鲁国的封地，在今山东兖州东南至江苏沛县。这里指刘邦等人在沛地起兵反秦。\n(34) 　约法钦遵——指汉初建国，简约法令，纾解民困。《汉书·食货志上》：“上(指汉高祖)于是约法省禁，轻田租，什五而税一。”\n(35) 　赏花无道，涂炭多民——指隋炀帝到扬州赏琼花，修运河，使生灵涂炭，民不聊生。\n(36) 　獐智——模样，神态，情形。\n(37) 　村强——村野强悍。\n(38) 　装胖——装幌子，充好汉。\n(39) 　满口胡柴——信口雌黄。\n(40) 　望闻问切——中医诊断病人的四种方法：望色、闻声、问状、切脉。\n(41) 　浮沉表里——中医切脉的四种脉象。\n(42) 　寸、关、尺——中医切脉的三个部位：桡骨茎突处为“关”；关前为“寸”；关后为“尺”。\n(43) 　芤(kōu)——中医脉象名称，指脉搏浮大而软。\n(44) 　牢——一种脉象，脉沉而不坚牢。\n(45) 　当头——当铺里的抵押物。这里有人质的意思。\n(46) 　精虔制度——精心地、兢兢业业地。按规矩办事。\n(47) 　起夺——捉弄人的意思。\n(48) 　烟娇——又作“烟娥”，都是美女的意思。\n(49) 　狮仙——与“糖龙”一样，是做成狮子形状的糖果。\n(50) 　安坐——即安席，敬酒的意思。\n(51) 　炫的是那家世——家世，门庭的意思；炫，夸耀。这句意思是：充哪门子英雄，装什么阔。\n(52) 　查耳如撑扇——两个招风耳像撑开的扇子。\n(53) 　夜不收——古代军队中的探哨。因为夜间也要执勤，所以得此名。\n(54) 　时间——即“一时间”，立刻，即刻。\n(55) 　“退炉进火”以下六句——这是悟空叙述自己怎样炼成内丹的经过。\n(56) 　打阵——鸟兽成群聚集叫“打阵”。\n(57) 　蓦——快速穿越。\n(58) 　表记——信物、纪念品。\n(59) 　朱明——夏季称为“朱明”，这里指的是“朱明节”，即立夏那天。\n(60) 　戗(qiàng)金——器物上镶金作为装饰。\n(61) 　取便——方便时行事，乘机。"}]}
{"conversation": [{"input": "", "output": "味字卷之十五\n第七十一回　行者假名降怪犼 (1) 观音现像伏妖王\n色即空兮自古，空言是色如然。人能悟彻色空禅，何用丹砂炮炼。 德行全修休懈，工夫苦用熬煎。有时行满始朝天，永驻仙颜不变。\n话说那赛太岁，紧关了前后门户，搜寻行者，直嚷到黄昏时分，不见踪迹。坐在那剥皮亭上，点聚群妖，发号施令：都教各门上提铃喝号，击鼓敲梆；一个个弓上弦，刀出鞘，支更坐夜。原来孙大圣变做个痴苍蝇，钉在门旁。见前面防备甚紧，他即抖开翅，飞入后宫门首看处，见金圣娘娘伏在御案上，清清滴泪，隐隐声悲。行者飞进门去，轻轻的落在他那乌云散髻之上，听他哭的甚么。少顷间，那娘娘忽失声道：“主公啊！我和你：\n前生烧了断头香，今世遭逢泼怪王。\n拆凤三年何日会？分鸳两处致悲伤。\n差来长老才通信，惊散佳音一命亡。\n只为金铃难解识，相思又比旧时狂。”\n行者闻言，即移身到他耳根后，悄悄的叫道：“圣宫娘娘，你休恐惧。我还是你国差来的神僧孙长老，未曾伤命。只因自家性急，近妆台偷了金铃，你与妖王吃酒之时，我却脱身私出了前亭。忍不住打开看看，不期扯动那塞口的绵花，那铃响一声，迸出烟火黄沙。我就慌了手脚，把金铃丢了，现出原身，使铁棒苦战不出。恐遭毒手，故变作一个苍蝇儿，钉在门枢上，躲到如今。那妖王愈加严紧，不肯开门。你可去再以夫妻之礼，哄他进来安寝，我好脱身行事，别作区处救你也。”\n娘娘一闻此言，战兢兢发似神揪，虚怯怯心如杵筑。泪汪汪的道：“你如今是人是鬼?”行者道：“我也不是人，我也不是鬼，如今变作个苍蝇儿在此。你休怕，快去请那妖王也。”娘娘不信，泪滴滴悄语低声道：“你莫魇寐我。”行者道：“我岂敢魇寐你？你若不信，展开手，等我跳下来你看。”那娘娘真个把左手张开，行者轻轻飞下，落在他玉掌之间，好便似：\n菡萏蕊头钉黑豆，牡丹花上歇游蜂；\n绣球心里葡萄落，百合枝边黑点浓。\n金圣宫高擎玉掌，叫他“神僧”。行者嘤嘤的应道：“我是神僧变的。”那娘娘方才信了，悄悄的道：“我去请那妖王来时，你却怎生行事?”行者道：“古人云：‘断送一生惟有酒。’又云：‘破除万事无过酒。’酒之为用多端，你只以饮酒为上。你将那贴身的侍婢，唤一个进来，指与我看，我就变作他的模样，在旁边伏侍，却好下手。”"}]}
{"conversation": [{"input": "", "output": "那娘娘真个依言，即叫：“春娇何在?”那屏风间转出一个玉面狐狸来，跪下道：“娘娘唤春娇有何使令?”娘娘道：“你去叫他们来点纱灯，焚脑麝，扶我上前庭，请大王安寝也。”那春娇即转前面，叫了七八个怪鹿妖狐，打着两对灯笼，一对提炉，摆列左右。娘娘欠身叉手，那大圣早已飞去。好行者，展开翅径飞到那玉面狐狸头上，拔下一根毫毛，吹口仙气，叫：“变！”变作一个瞌睡虫，轻轻的放在他脸上。原来瞌睡虫到了人脸上，往鼻孔里爬，爬进孔中，即瞌睡了。那春娇果然渐觉困倦，立不住脚，摇桩打盹，即忙寻着原睡处，丢倒头，只情呼呼的睡起。行者跳下来，摇身一变，变做那春娇一般模样，转屏风，与众排立不题。\n却说那金圣宫娘娘往前正走，有小妖看见，即报赛太岁道：“大王，娘娘来了。”那妖王急出剥皮亭外迎迓。娘娘道：“大王呵，烟火既息，贼已无踪，深夜之际，特请大王安置。”那妖满心欢喜道：“娘娘珍重。却才那贼乃是孙悟空，他败了我先锋，打杀我小校，变化进来，哄了我们。我们这般搜检，他却渺无踪迹，故此心上不安。”娘娘道：“那厮想是走脱了。大王放心勿虑，且自安寝去也。”妖精见娘娘侍立敬请，不敢坚辞，只得吩咐群妖，各要小心火烛，谨防盗贼，遂与娘娘径往后宫。行者假变春娇，从两班侍婢引入。娘娘叫：“安排酒来与大王解劳。”妖王笑道：“正是，正是。快将酒来，我与娘娘压惊。”假春娇即同众怪铺排了果品，整顿些腥肉，调开桌椅。那娘娘擎杯，这妖王也以一杯奉上，二人穿换了酒杯。假春娇在旁，执着酒壶道：“大王与娘娘今夜才递交杯盏，请各饮干，穿个双喜杯儿。”真个又各斟上，又饮干了。假春娇又道：“大王娘娘喜会，众侍婢会唱的供唱，善舞的起舞来耶。”说未毕，只听得一派歌声，齐调音律，唱的唱，舞的舞。他两个又饮了许多，娘娘叫住了歌舞。众侍婢分班出屏风外摆列，惟有假春娇执壶，上下奉酒。娘娘与那妖王专说得是夫妻之话。你看那娘娘一片云情雨意，哄得那妖王骨软筋麻，只是没福，不得沾身。可怜！真是“猫咬尿胞空欢喜”。"}]}
{"conversation": [{"input": "", "output": "叙了一会，笑了一会，娘娘问道：“大王，宝贝不曾伤损么?”妖王道：“这宝贝乃先天抟铸之物，如何得损！只是被那贼扯开塞口之绵，烧了豹皮包袱也。”娘娘说：“怎生收拾?”妖王道：“不用收拾，我带在腰间哩。”假春娇闻得此言，即拔下毫毛一把，嚼得粉碎，轻轻挨近妖王，将那毫毛放在他身上，吹了三口仙气，暗暗的叫：“变！”那碎毫毛即变做三样恶物，乃虱子、虼蚤、臭虫，拱入妖王身内，挨着皮肤乱咬。那妖王燥痒难禁，伸手入怀揣摸揉痒，用指头捏出几个虱子来，拿近灯前观看。娘娘见了，含忖道 (2) ：“大王，想是衬衣 了 (3) ，久不曾浆洗，故生此物耳。”妖王惭愧道：“我从来不生此物，可可的今宵出丑。”娘娘笑道：“大王何为出丑？常言道‘皇帝身上也有三个御虱’哩。且脱下衣服来，等我替你捉捉。”妖王真个解带脱衣。\n假春娇在旁，着意看着那妖王身上，衣服层层皆有虼蚤跳，件件皆排大臭虫，子母虱密密浓浓，就如蝼蚁出窝中。不觉的揭到第三层见肉之处，那金铃上纷纷  的，也不胜其数。假春娇道：“大王，拿铃子来，等我也与你捉捉虱子。”那妖王一则羞，二则慌，却也不认得真假，将三个铃儿递与假春娇。假春娇接在手中，理弄多时，见那妖王低着头抖这衣服，他即将金铃藏了，拔下一根毫毛，变作三个铃儿，一般无二，拿向灯前翻检；却又把身子扭扭捏捏的，抖了一抖，将那虱子、臭虫、虼蚤，收了归在身上，把假金铃儿递与那怪。那怪接在手中，一发朦胧无措，那里认得甚么真假，双手托着那铃儿，递与娘娘道：“今番你却收好了，却要仔细仔细，不要像前一番。”那娘娘接过来，轻轻的揭开衣箱，把那假铃收了，用黄金锁锁了。却又与妖王叙饮了几杯酒，教侍婢：“净拂牙床，展开锦被，我与大王同寝。”那妖王诺诺连声道：“没福！没福！不敢奉陪。我还带个宫女往西宫里睡去。娘娘请自安置。”遂此各归寝处不题。"}]}
{"conversation": [{"input": "", "output": "却说假春娇得了手，将他宝贝带在腰间，现了本像，把身子抖一抖，收去那个瞌睡虫儿，径往前走，只听得梆铃齐响，紧打三更。好行者，捏着诀念动真言，使个隐身法直至门边。又见那门上拴锁甚密，却就取出金箍棒望门一指，使出那解锁之法，那门就轻轻开了。急拽步出门站下，厉声高叫道：“赛太岁！还我金圣娘娘来！”连叫两三遍，惊动大小群妖，急急看处，前门开了，即忙掌灯寻锁，把门儿依然锁上，着几个跑入里边去报道：“大王！有人在大门外呼唤大王尊号，要金圣娘娘哩！”那里边侍婢即出宫门，悄悄的传言道：“莫吆喝，大王才睡着了。”行者又在门前高叫，那小妖又不敢去惊动。如此者三四遍，俱不敢去通报。那大圣在外嚷嚷闹闹的，直弄到天晓，忍不住，手轮着铁棒，上前打门。慌得那大小群妖，顶门的顶门，报信的报信。那妖王一觉方醒，只闻得乱撺撺的喧哗，起身穿了衣服，即出罗帐之外，问道：“嚷甚么?”众侍婢才跪下道：“爷爷，不知是甚人在洞外叫骂了半夜。如今却又打门。”\n妖王走出宫门，只见那几个传报的小妖，慌张张的磕头道：“外面有人叫骂，要金圣宫娘娘哩！若说半个‘不’字，他就说出无数的歪话，甚不中听。见天晓大王不出，逼得打门也。”那妖道：“且休开门，你去问他是那里来的，姓甚名谁，来报。”小妖急出去，隔门问道：“打门的是谁?”行者道：“我是朱紫国拜请来的外公，来取圣宫娘娘回国哩！”那小妖听得，即以此言回报。那妖随往后宫，会问来历。原来那娘娘才起来，还未梳洗。早见侍婢来报：“爷爷来了。”那娘娘急整衣，散挽黑云，出宫迎迓。才坐下，还未及问，又听得小妖来报：“那来的外公已将门打破矣。”那妖笑道：“娘娘，你朝中有多少将帅?”娘娘道：“在朝有四十八卫人马，良将千员；各边上元帅总兵，不计其数。”妖王道：“可有个姓外的么?”娘娘道：“我在宫，只知内里辅助君王，早晚教诲妃嫔，外事无边，我怎记得名姓。”妖王道：“这来者称为‘外公’，我想着《百家姓》上，更无个姓外的。娘娘赋性聪明，出身高贵，居皇宫之中，必多览书籍。记得那本书上有此姓也?”娘娘道：“止《千字文》上有句‘外受傅训’，想必就是此矣。”\n妖王喜道：“定是，定是！”即起身辞了娘娘，到剥皮亭上，结束整齐，点出妖兵，开了门，直至外面，手持一柄宣花钺斧，厉声高叫道：“那个是朱紫国来的‘外公’?”行者把金箍棒揝在右手，将左手指定道：“贤甥，叫我怎的?”那妖王见了心中大怒道：“你这厮：\n相貌若猴子，嘴脸似猢狲。\n七分真是鬼，大胆敢欺人！”"}]}
{"conversation": [{"input": "", "output": "相貌若猴子，嘴脸似猢狲。\n七分真是鬼，大胆敢欺人！”\n行者笑道：“你这个诳上欺君的泼怪，原来没眼！想我五百年前大闹天宫时，九天神将见了我，无一个‘老’字，不敢称呼；你叫我声‘外公’，那里亏了你！”妖王喝道：“快早说出姓甚名谁，有些甚么武艺，敢到我这里猖獗！”行者道：“你若不问姓名犹可，若要我说出姓名，只怕你立身无地！你上来站稳着，听我道：\n生身父母是天地，日月精华结圣胎。\n仙石怀抱无岁数，灵根孕育甚奇哉。\n当年产我三阳泰，今日归真万会谐。\n曾聚众妖称帅首，能降众怪拜丹崖。\n玉皇大帝传宣旨，太白金星捧诏来。\n请我上天承职裔，官封‘弼马’不开怀。\n初心造反谋山洞，大胆兴兵闹御阶。\n托搭天王并太子，交锋一阵尽猥衰。\n金星复奏玄穹帝，再降招安敕旨来。\n封做齐天真大圣，那时方称栋梁材。\n又因搅乱蟠桃会，仗酒偷丹惹下灾。\n太上老君亲奏驾，西池王母拜瑶台。\n情知是我欺王法，即点天兵发火牌。\n十万凶星并恶曜，干戈剑戟密排排。\n天罗地网漫山布，齐举刀兵大会垓。\n恶斗一场无胜败，观音推荐二郎来。\n两家对敌分高下，他有梅山兄弟侪。\n各逞英雄施变化，天门三圣拨云开。\n老君丢了金钢套，众神擒我到金阶。\n不须详允书供状，罪犯凌迟杀斩灾。\n斧剁锤敲难损命，刀轮剑砍怎伤怀。\n火烧雷打只如此，无计摧残长寿胎。\n押赴太清兜率院，炉中煅炼尽安排。\n日期满足才开鼎，我向当中跳出来。\n手挺这条如意棒，翻身打上玉龙台。\n各星各象皆潜躲，大闹天宫任我歪。\n巡视灵官忙请佛，释伽与我逞英才。\n手心之内翻筋斗，游遍周天去复来。\n佛使先知赚哄法，被他压住在天崖。\n到今五百余年矣，解脱微躯又弄乖。\n特保唐僧西域去，悟空行者甚明白。\n西方路上降妖怪，那个妖邪不惧哉！”\n那妖王听他说出悟空行者，遂道：“你原来是大闹天宫的那厮。你既脱身保唐僧西去，你走你的路去便罢了，怎么罗织管事，替那朱紫国为奴，却到我这里寻死！”行者喝道：“贼泼怪！说话无知！我受朱紫国拜请之礼，又蒙他称呼管待之恩，我老孙比那王位还高千倍，他敬之如父母，事之如神明，你怎么说出‘为奴’二字？我把你这诳上欺君之怪，不要走！吃外公一棒！”那妖慌了手脚，即闪身躲过，使宣花斧劈面相迎。这一场好杀！你看："}]}
{"conversation": [{"input": "", "output": "金箍如意棒，风刃宣花斧。一个咬牙发狠凶，一个切齿施威武。这个是齐天大圣降临凡，那个是作怪妖王来下土。两个喷云嗳雾照天宫，真是走石扬沙遮斗府。往往来来解数多，翻翻复复金光吐。齐将本事施，各把神通赌。这个要取娘娘转帝都，那个喜同皇后居山坞。这场都是没来由，舍死忘生因国主。\n他两个战经五十回合，不分胜负。那妖王见行者手段高强，料不能取胜，将斧架住他的铁棒道：“孙行者，你且住了。我今日还未早膳，待我进了膳，再来与你定雌雄。”行者情知是要取铃铛，收了铁棒道：“‘好汉子不赶乏兔儿’，你去，你去！吃饱些，好来领死！”\n那妖急转身闯入里边，对娘娘道：“快将宝贝拿来！”娘娘道：“要宝贝何干?”妖王道：“今早叫战者，乃是取经的和尚之徒，叫做孙悟空行者，假称‘外公’。我与他战到此时，不分胜负。等我拿宝贝出去，放些烟火烧这猴头。”娘娘见说，心中怛突 (4) ，欲不取出铃儿，恐他见疑；欲取出铃儿，又恐伤了孙行者性命。正自踌躇未定，那妖王又催逼道：“快拿出来！”这娘娘无奈，只得将锁钥开了，把三个铃儿递与妖王。妖王拿了，就走出洞。娘娘坐在宫中泪如雨下，思量行者不知可能逃得性命。两人却俱不知是假铃也。\n那妖出了门，就占起上风，叫道：“孙行者，休走！看我摇摇铃儿！”行者笑道：“你有铃，我就没铃？你会摇，我就不会摇?”妖王道：“你有个甚么铃儿，拿出来我看。”行者将铁棒捏做个绣花针儿，藏在耳内，却去腰间解下三个真宝贝来，对妖王说：“这不是我的紫金铃儿?”妖王见了心惊道：“跷蹊，跷蹊！他的铃儿怎么与我的铃儿就一般无二？纵然是一个模子铸的，好道打磨不到，也有多个瘢儿，少个蒂儿，却怎么这等一毫不差?”又问：“你那铃儿是那里来的?”行者道：“贤甥，你那铃儿却是那里来的?”妖王老实，便就说道：“我这铃儿是：\n太清仙境道源深，八卦炉中久炼金。\n结就铃儿称至宝，老君留下到如今。”\n行者笑道：“老孙的铃儿，也是那时来的。”妖王道：“怎生出处?”行者道：“我这铃儿是：\n道祖烧丹兜率宫，金铃抟炼在炉中。\n二三如六循环宝，我的雌来你的雄 (5) 。”"}]}
{"conversation": [{"input": "", "output": "道祖烧丹兜率宫，金铃抟炼在炉中。\n二三如六循环宝，我的雌来你的雄 (5) 。”\n妖王道：“铃儿乃金丹之宝，又不是飞禽走兽，如何辨得雌雄？但只是摇出宝来，就是好的！”行者道：“口说无凭，做出便见。且让你先摇。”那妖王真个将头一个铃儿幌了三幌，不见火出；第二个幌了三幌，不见烟出；第三个幌了三幌，也不见沙出。妖王慌了手脚道：“怪哉，怪哉！世情变了，这铃儿想是惧内，雄见了雌，所以不出来了。”行者道：“贤甥，住了手，等我也摇摇你看。”好猴子，一把揝了三个铃儿一齐摇起。你看那红火、青烟、黄沙，一齐滚出，骨都都燎树烧山。大圣口里又念个咒语，望巽地上叫：“风来！”真个是风催火势，火仗风威，红焰焰，黑沉沉，满天烟火，遍地黄沙！把那赛太岁唬得魄散魂飞，走投无路，在那火当中，怎逃性命！\n只闻得半空中厉声高叫：“孙悟空，我来了也！”行者急回头上望，原来是观音菩萨，左手托着净瓶，右手拿着杨柳，洒下甘露救火哩。慌得行者把铃儿藏在腰间，即合掌倒身下拜。那菩萨将柳枝连拂几点甘露，霎时间烟火俱无，黄沙绝迹。行者叩头道：“不知大慈临凡，有失回避。敢问菩萨何往?”菩萨道：“我特来收寻这个妖怪物。”\n行者道：“这怪是何来历，敢劳金身下降收之?”菩萨道：“他是我跨的个金毛犼。因牧童盹睡，失于防守，这业畜咬断铁索走来，却与朱紫国王消灾也。”行者闻言急欠身道：“菩萨反说了。他在这里欺君骗后，败俗伤风，与那国王生灾，却说是消灾，何也?”菩萨道：“你不知之。当时朱紫国先王在位之时，这个王还做东宫太子，未曾登基。他年幼间，极好射猎。他率领人马，纵放鹰犬，正来到落凤坡前，有西方佛母孔雀大明王菩萨所生二子 (6) ，乃雌雄两个雀雏，停翅在山坡之下，被此王弓开处，射伤了雄孔雀，那雌孔雀也带箭归西。佛母忏悔以后，吩咐教他拆凤三年，身耽啾疾 (7) 。那时节，我跨着这猊，同听此言。不期这业畜留心，故来骗了皇后，与王消灾。至今三年，冤愆满足，幸你来救治王患。我特来收妖邪也。”行者道：“菩萨，虽是这般故事，奈何他玷污了皇后，败俗伤风，坏伦乱法，却是该他死罪。今蒙菩萨亲临，饶得他死罪，却饶不得他活罪，让我打他二十棒，与你带去罢。”菩萨道：“悟空，你既知我临凡，就当看我分上，一发都饶了罢，也算你一番降妖之功。若是动了棍子，他也就是死了。”行者不敢违言，只得拜道：“菩萨既收他回海，再不可令他私降人间，贻害不浅！”"}]}
{"conversation": [{"input": "", "output": "那菩萨才喝了一声：“业畜！还不还原，待何时也！”只见那怪打个滚，现了原身，将毛衣抖抖，菩萨骑上。菩萨又望项下一看，不见那三个金铃。菩萨道：“悟空，还我铃来。”行者道：“老孙不知。”菩萨喝道：“你这贼猴！若不是你偷了这铃，莫说一个悟空，就是十个，也不敢近身。快拿出来！”行者笑道：“实不曾见。”菩萨道：“既不曾见，等我念念《紧箍儿咒》。”那行者慌了，只教：“莫念，莫念！铃儿在这里哩。”这正是：犼项金铃何人解？解铃人还问系铃人。菩萨将铃儿套在犼项下，飞身高坐。你看他四足莲花生焰焰，满身金缕迸森森。大慈悲回南海不题。\n却说孙大圣整束了衣裙，轮铁棒打进獬豸洞去，把群妖众怪，尽情打死，剿除干净。直至宫中，请圣宫娘娘回国。那娘娘顶礼不尽，行者将菩萨降妖并拆凤原由备说了一遍，寻些软草，扎了一条草龙，教：“娘娘跨上，合着眼，莫怕，我带你回朝见主也。”那娘娘谨遵吩咐，行者使起神通，只听得耳内风响。半个时辰，带进城，按落云头，叫：“娘娘开眼。”那皇后睁开眼看，认得是凤阁龙楼，心中欢喜，撇了草龙，与行者同登宝殿。\n那国王见了，急下龙床，就来扯娘娘玉手，欲诉离情，猛然跌倒在地，只叫：“手疼，手疼！”八戒哈哈大笑道：“嘴脸！没福消受，一见面就蜇杀了也！”行者道：“呆子，你敢扯他扯儿么?”八戒道：“就扯他扯儿便怎的?”行者道：“娘娘身上生了毒刺，手上有蜇阳之毒。自到麒麟山，与那赛太岁三年，那妖更不曾沾身，但沾身就害身疼，但沾手就害手疼。”众官听说，道：“似此怎生奈何?”此时外面众官忧疑，内里妃嫔悚惧，旁有玉圣、银圣二宫，将君王扶起。\n俱正在仓皇之际，忽听得那半空中，有人叫道：“大圣，我来也。”行者抬头观看，只见那：\n肃肃冲天鹤唳，飘飘径至朝前。缭绕祥光道道，氤氲瑞气翩翩。棕衣苫体放云烟，足踏芒鞋罕见。手执龙须蝇帚 (8) ，丝绦腰下围缠。乾坤处处结人缘，大地逍遥游遍。此乃是大罗天上紫云仙，今日临凡解魇。"}]}
{"conversation": [{"input": "", "output": "行者上前迎住道：“张紫阳何往?”紫阳真人直至殿前 (9) ，躬身施礼道：“大圣，小仙张伯端起手。”行者答礼道：“你从何来?”真人道：“小仙三年前曾赴佛会。因打这里经过，见朱紫国王有拆凤之忧，我恐那妖将皇后玷辱，有坏人伦，后日难与国王复合。是我将一件旧棕衣变作一领新霞裳，光生五彩，进与妖王，教皇后穿了妆新。那皇后穿上身，即生一身毒刺。毒刺者，乃棕毛也。今知大圣成功，特来解魇。”行者道：“既如此，累你远来，且快解脱。”真人走向前，对娘娘用手一指，即脱下那件棕衣，那娘娘遍体如旧。真人将衣抖一抖，披在身上，对行者道：“大圣勿罪，小仙告辞。”行者道：“且住，待君王谢谢。”真人笑道：“不劳，不劳。”遂长揖一声，腾空而去。慌得那皇帝、皇后及大小众臣，一个个望空礼拜。\n拜毕，即命大开东阁，酬谢四僧。那君王领众跪拜，夫妻才得重谐。正当欢宴时，行者叫：“师父，拿那战书来。”长老袖中取出，递与行者。行者递与国王道：“此书乃那怪差小校送来者。那小校已先被我打死，送来报功。后复至山中，变作小校，进洞回复，因得见娘娘，盗出金铃，几乎被他拿住。又变化，复偷出，与他对敌。幸遇观音菩萨将他收去，又与我说拆凤之故。……”从头至尾，细说了一遍。那举国君臣内外，无一人不感谢称赞。唐僧道：“一则是贤王之福，二来是小徒之功。今蒙盛宴，至矣，至矣！就此拜别，不要误贫僧向西去也。”那国王恳留不得，遂换了关文，大排銮驾，请唐僧稳坐龙车，那君王、妃后，俱捧毂推轮，相送而别。正是：\n有缘洗尽忧疑病，绝念无思心自宁。\n毕竟这去，后面再有甚么吉凶之事，且听下回分解。\n第七十二回　盘丝洞七情迷本 濯垢泉八戒忘形"}]}
{"conversation": [{"input": "", "output": "毕竟这去，后面再有甚么吉凶之事，且听下回分解。\n第七十二回　盘丝洞七情迷本 濯垢泉八戒忘形\n话表三藏别了朱紫国王，整顿鞍马西进。行够多少山原，历尽无穷水道，不觉的秋去冬残，又值春光明媚。师徒们正在路踏青玩景，忽见一座庵林。三藏滚鞍下马，站立大道之旁。行者问道：“师父，这条路平坦无邪，因何不走?”八戒道：“师兄好不通情，师父在马上坐得困了，也让他下来关关风是。”三藏道：“不是关风，我看那里是个人家，意欲自去化些斋吃。”行者笑道：“你看师父说的是那里话，你要吃斋，我自去化。俗语云：‘一日为师，终身为父。’岂有为弟子者高坐，教师父去化斋之理?”三藏道：“不是这等说。平日间一望无边无际，你们没远没近的去化斋，今日人家逼近，可以叫应，也让我去化一个来。”八戒道：“师父没主张。常言道：‘三人出外，小的儿苦。’你况是个父辈，我等俱是弟子。古书云：‘有事弟子服其劳。’等我老猪去。”三藏道：“徒弟呵，今日天气晴朗，与那风雨之时不同。那时节汝等必定远去，此个人家等我去。有斋无斋，可以就回走路。”沙僧在旁笑道：“师兄，不必多讲，师父的心性如此，不必违拗。若恼了他，就化将斋来，他也不吃。”\n八戒依言，即取出钵盂，与他换了衣帽。拽开步直至那庄前观看，却也好座住场。但见：\n石桥高耸，古树森齐。石桥高耸，潺潺流水接长溪；古树森齐，聒聒幽禽鸣远岱。桥那边有数椽茅屋，清清雅雅若仙庵；又有那一座蓬窗 (10) ，白白明明欺道院。窗前忽见四佳人，都在那里刺凤描鸾做针线。\n长老见那人家没个男儿，只有四个女子，不敢进去，将身立定，闪在乔林之下。只见那女子，一个个：\n闺心坚似石，兰性喜如春。\n娇脸红霞衬，朱唇绛脂匀。\n蛾眉横月小，蝉鬓叠云新。\n若到花间立，游蜂错认真。\n少停有半个时辰，一发静悄悄鸡犬无声。自家思虑道：“我若没本事化顿斋饭，也惹那徒弟笑我：敢道为师的化不出斋来，为徒的怎能去拜佛。”\n长老没计奈何，也带了几分不是，趋步上桥。又走了几步，只见那茅屋里面有一座木香亭子，亭子下又有三个女子在那里踢气毬哩。你看那三个女子，比那四个又生得不同，但见那："}]}
{"conversation": [{"input": "", "output": "飘扬翠袖 (11) ，摇拽缃裙。飘扬翠袖，低笼着玉笋纤纤；摇拽缃裙，半露出金莲窄窄。形容体势十分全，动静脚跟千样 。拿头过论有高低，张泛送来真又楷。转身踢个出墙花，退步翻成大过海。轻接一团泥，单枪急对拐。明珠上佛头，实捏来尖 。窄砖偏会拿，卧鱼将脚 。平腰折膝蹲，扭顶翘跟 。扳凳能喧泛，披肩甚脱洒。绞裆任往来，锁项随摇摆。踢的是黄河水倒流，金鱼滩上买。那个错认是头儿，这个转身就打拐。端然捧上臁，周正尖来捽。提跟潠草鞋，倒插回头采。退步泛肩妆，钩儿只一歹。版篓下来长，便把夺门揣。踢到美心时，佳人齐喝采。一个个汗流粉腻透罗裳，兴懒情疏方叫海。\n言不尽，又有诗为证。诗曰：\n蹴踘当场三月天，仙风吹下素婵娟。\n汗沾粉面花含露，尘染蛾眉柳带烟。\n翠袖低垂笼玉笋，缃裙斜拽露金莲。\n几回踢罢娇无力，云鬓蓬松宝髻偏。\n三藏看得时辰久了，只得走上桥头，应声高叫道：“女菩萨，贫僧这里随缘布施些儿斋吃。”那些女子听见，一个个喜喜欢欢抛了针线，撇了气毬，都笑笑吟吟的接出门来道：“长老，失迎了。今日到荒庄，决不敢拦路斋僧，请里面坐。”三藏闻言，心中暗道：“善哉，善哉！西方正是佛地，女流尚且注意斋僧，男子岂不虔心向佛?”\n长老向前问罢了，相随众女人茅屋。过木香亭看处，呀！原来那里边没甚房廊，只见那：\n峦头高耸，地脉遥长。峦头高耸接云烟，地脉遥长通海岳。门近石桥，九曲九湾流水顾；园栽桃李，千株千颗斗秾华。藤薜挂悬三五树。芝兰香散万千花。远观洞府欺蓬岛，近睹山林压太华 (12) 。正是妖仙寻隐处，更无邻舍独成家。\n有一女子上前，把石头门推开两扇，请唐僧里面坐。那长老只得进去。忽抬头看时，铺设的都是石桌、石凳，冷气阴阴。长老心惊，暗自思忖道：“这去处少吉多凶，断然不善。”众女子喜笑吟吟都道：“长老请坐。”长老没奈何，只得坐了，少时间打个冷禁。众女子问道：“长老是何宝山？化甚么缘？还是修桥补路，建寺礼塔，还是造佛印经？请缘簿出来看看。”长老道：“我不是化缘的和尚。”女子道：“既不化缘，到此何干?”长老道：“我是东土大唐差去西天大雷音求经者。适过宝方，腹间饥馁，特造檀府，募化一斋，贫僧就行也。”众女子道：“好，好，好。常言道：‘远来的和尚好看经。’妹妹们！不可怠慢，快办斋来。”"}]}
{"conversation": [{"input": "", "output": "此时有三个女子陪着，言来语去，论说些因缘。那四个到厨中撩衣敛袖，炊火刷锅。你道他安排的是些甚么东西？原来是人油炒炼，人肉煎熬；熬得黑糊充作面筋样子，剜的人脑煎作豆腐块片。两盘儿捧到石桌上放下，对长老道：“请了。仓卒间，不曾备得好斋，且将就吃些充腹，后面还有添换来也。”那长老闻了一闻，见那腥膻，不敢开口，欠身合掌道：“女菩萨，贫僧是胎里素。”众女子笑道：“长老，此是素的。”长老道：“阿弥陀佛！若像这等素的呵，我和尚吃了，莫想见得世尊，取得经卷。”众女子道：“长老，你出家人，切莫拣人布施。”长老道：“怎敢，怎敢！我和尚奉大唐旨意，一路西来，微生不损，见苦就救；遇谷粒手拈入口，逢丝缕联缀遮身，怎敢拣主布施！”众女子笑道：“长老虽不拣人布施，却只有些上门怪人。莫嫌粗淡，吃些儿罢。”长老道：“实是不敢吃，恐破了戒。望菩萨养生不若放生，放我和尚出去罢。”\n那长老挣着要走，那女子拦住门，怎么肯放？俱道：“上门的买卖，倒不好做！‘放了屁儿，却使手掩。’你往那里去?”他一个个都会些武艺，手脚又活，把长老扯住，顺手牵羊，扑的掼倒在地。众人按住，将绳子捆了，悬梁高吊。这吊有个名色，叫做“仙人指路”。原来是一只手向前，牵丝吊起，一只手拦腰捆住，将绳吊起；两只脚向后一条绳吊起；三条绳把长老吊在梁上，却是脊背朝上，肚皮朝下。那长老忍着疼，噙着泪，心中暗恨道：“我和尚这等命苦，只说是好人家化顿斋吃，岂知道落了火坑！徒弟呵！速来救我，还得见面；但迟两个时辰，我命休矣！”\n那长老虽然苦恼，却还留心看着那些女子。那些女子把他吊得停当，便去脱剥衣服。长老心惊，暗自忖道：“这一脱了衣服，是要打我的情了。或者夹生儿吃我的情也有哩。”原来那女子们只解了上身罗衫，露出肚腹，各显神通：一个个腰眼中冒出丝绳，有鸭蛋粗细，骨都都的，迸玉飞银，时下把庄门瞒了不题 (13) 。\n却说那行者、八戒、沙僧，都在大道之旁。他二人都放马看担，惟行者是个顽皮，他且跳树攀枝，摘叶寻果。忽回头，只见一片光亮，慌得跳下树来，吆喝道：“不好，不好！师父造化低了！”行者用手指道：“你看那庄院如何?”八戒、沙僧共目视之，那一片，如雪又亮如雪，似银又光似银。八戒道：“罢了，罢了！师父遇着妖精了，我们快去救他也！”行者道：“贤弟莫嚷，你都不见怎的，等老孙去来。”沙僧道：“哥哥仔细。”行者道：“我自有处。”"}]}
{"conversation": [{"input": "", "output": "好大圣，束一束虎皮裙，掣出金箍棒，拽开脚两三步跑到边前，看见那丝绳缠了有千百层厚，穿穿道道，却似经纬之势；用手按了一按。有些粘软沾人。行者更不知是甚么东西，他即举棒道：“这一棒，莫说是几千层，就得几万层，也打断了！”正欲打，又停住手道：“若是硬的便可打断，这个软的，只好打匾罢了。假如惊了他，缠住老孙，反为不美。等我且问他一问再打。”\n你道他问谁？即捻一个诀，念一个咒，拘得个土地老儿在庙里似推磨的一般乱转。土地婆儿道：“老儿，你转怎的？好道是羊儿风发了！”土地道：“你不知，你不知！有一个齐天大圣来了，我不曾接他，他那里拘我哩。”婆儿道：“你去见他便了，却如何在这里打转?”土地道：“若去见他，他那棍子好不重，他管你好歹就打哩！”婆儿道：“他见你这等老了，那里就打你?”土地道：“他一生好吃没钱酒，偏打老年人。”两口儿讲一会，没奈何只得走出去，战兢兢的跪在路旁，叫道：“大圣，当境土地叩头。”行者道：“你且起来，不要假忙。我且不打你，寄下在那里。我问你，此间是甚地方?”土地道：“大圣从那厢来?”行者道：“我自东土往西来的。”土地道：“大圣东来，可曾在那山岭上?”行者道：“正在那山岭上，我们行李、马匹还都歇在那岭上不是。”土地道：“那岭叫做盘丝岭，岭下有洞，叫做盘丝洞，洞里有七个妖精。”行者道：“是男怪女怪?”土地道：“是女怪。”行者道：“他有多大神通?”土地道：“小神力薄威短，不知他有多大手段。只知那正南上，离此有三里之遥，有一座濯垢泉，乃天生的热水，原是上方七仙姑的浴池。自妖精到此居住，占了他的濯垢泉，仙姑更不曾与他争竞，平白地就让与他了。我见天仙不惹妖魔怪，必定精灵有大能。”行者道：“占了此泉何干?”土地道：“这怪占了浴池，一日三遭，出来洗澡。如今巳时已过，午时将来呀。”行者听言道：“土地，你且回去，等我自家拿他罢。”那土地老儿磕了一个头，战兢兢的回本庙去了。\n这大圣独显神通，摇身一变，变作个麻苍蝇儿，钉在路旁草梢上等待。须臾间，只听得呼呼吸吸之声，犹如蚕食叶，却似海生潮。只好有半盏茶时，丝绳皆尽，依然现出庄村，还像当初模样。又听得呀的一声，柴扉响处，里边笑语喧哗，走出七个女子。行者在暗中细看，见他一个个携手相搀，挨肩执袂，有说有笑的，走过桥来，果是标致。但见：\n比玉香尤胜，如花语更真。柳眉横远岫 (14) ，檀口破樱唇 (15) 。钗头翘翡翠，金莲闪绛裙。却似嫦娥临下界，仙子落凡尘。"}]}
{"conversation": [{"input": "", "output": "行者笑道：“怪不得我师父要来化斋，原来是这一般好处。这七个美人儿，假若留住我师父，要吃也不够一顿吃，要用也不够两日用；要动手轮流一摆布就是死了。且等我去听他一听，看他怎的算计。”\n好大圣，嘤的一声，飞在那前面走的女子云髻上钉住。才过桥来，后边的走向前来呼道：“姐姐，我们洗了澡，来蒸那胖和尚吃去。”行者暗笑道：“这怪物好没算计，煮还省些柴，怎么转要蒸了吃！”那些女子采花斗草向南来，不多时到了浴池。但见一座门墙，十分壮丽，遍地野花香艳艳，满傍兰蕙密森森。后面一个女子走上前，唿哨的一声，把两扇门儿推开，那中间果有一塘热水。这水：\n自开辟以来，太阳星原贞有十 (16) ，后被羿善开弓，射落九乌坠地 (17) ，止存金乌一星，乃太阳之真火也。天地有九处汤泉，俱是众乌所化。那九阳泉，乃香冷泉、伴山泉、温泉、东合泉、潢山泉、孝安泉、广汾泉、汤泉，此泉乃濯垢泉。\n有诗为证。诗曰：\n一气无冬夏，三秋永注春。\n炎波如鼎沸，热浪似汤新。\n分溜滋禾稼，停流荡俗尘。\n涓涓珠泪泛，滚滚玉团津。\n润滑原非酿，清平还自温。\n瑞祥本地秀，造化乃天真。\n佳人洗处冰肌滑，涤荡尘烦玉体新。\n那浴池约有五丈馀阔，十丈多长，内有四尺深浅，但见水清彻底。底下水一似滚珠泛玉，骨都都冒将上来。四面有六七个孔窍通流。流去二三里之遥，淌到田里，还是温水。池上又有三间亭子。亭子中近后壁放着一张八只脚的板凳。两山头放着两个描金彩漆的衣架。行者暗中喜嘤嘤的，一翅飞在那衣架头上钉住。\n你看那些女子见水又清又热，便要洗浴，即脱了衣服，搭在衣架上。一齐下去，被行者看见：\n褪放纽扣儿，解开罗带结。\n酥胸白似银，玉体浑如雪。\n肘膊赛冰铺，香肩欺粉贴。\n肚皮软又绵，脊背光还洁。\n膝腕半围团，金莲三寸窄。\n中间一段情，露出风流穴。\n那女子都跳下水去，一个个濯浪翻波，负水顽耍。行者道：“我若打他呵，只消把这棒子往池中一搅，就叫做‘滚汤泼老鼠，一窝儿都是死。’可怜，可怜！打便打死他，只是低了老孙的名头。常言道：‘男不与女斗。’我这般一个汉子，打杀这几个丫头，着实不济。不要打他，只送他一个绝后计，教他动不得身，出不得水，多少是好。”好大圣，捏着诀念个咒，摇身一变，变作一个饿老鹰，但见：\n毛犹霜雪，眼若明星。妖狐见处魂皆丧，狡兔逢时胆尽惊。钢爪锋芒快，雄姿猛气横。会使老拳供口腹，不辞亲手逐飞腾。万里寒空随上下，穿云检物任他行。"}]}
{"conversation": [{"input": "", "output": "呼的一翅飞向前，轮开利爪，把他那衣架上搭的七套衣服，尽情叼去，径转岭头现出本相，来见八戒、沙僧道：“你看。”那呆子迎着对沙僧笑道：“师父原来是典当铺里拿了去的。”沙僧道：“怎见得?”八戒道：“你不见师兄把他些衣服都抢将来也?”行者放下道：“此是妖精穿的衣服。”八戒道：“怎么就有这许多?”行者道：“七套。”八戒道：“如何这般剥得容易，又剥得干净?”行者道：“那曾用剥。原来此处唤做盘丝岭，那庄村唤做盘丝洞。洞中有七个女怪，把我师父拿住，吊在洞里，都向濯垢泉去洗浴。那泉却是天地产成的一塘子热水。他都算计着洗了澡要把师父蒸吃。是我跟到那里，见他脱了衣服下水，我要打他，恐怕污了棍子，又怕低了名头，是以不曾动棍，只变做一个饿老鹰，叼了他的衣服。他都忍辱含羞，不敢出头，蹲在水中哩。我等快去解下师父走路罢。”八戒笑道：“师兄，你凡干事，只要留根。既见妖精，如何不打杀他，却就去解师父。他如今纵然藏羞不出，到晚间必定出来。他家里还有旧衣服，穿上一套来赶我们。纵然不赶，他久住在此，我们取了经，还从那条路回去。常言道：‘宁少路边钱，莫少路边拳。’那时节，他拦住了吵闹，却不是个仇人也?”行者道：“凭你如何主张?”八戒道：“依我，先打杀了妖精，再去解放师父，此乃‘斩草除根’之计。”行者道：“我是不打他。你要打，你去打他。”\n八戒抖擞精神，欢天喜地，举着钉钯，拽开步径直跑到那里。忽的推开门看时，只见那七个女子蹲在水里，口中乱骂那鹰哩，道：“这个匾毛畜生！猫嚼头的亡人！把我们衣服都叼去了，教我们怎的动手！”八戒忍不住笑道：“女菩萨，在这里洗澡哩，也携带我和尚洗洗，何如?”那怪见了作怒道：“你这和尚十分无礼！我们是在家的女流，你是个出家的男子。古书云：‘七年男女不同席。’你好和我们同塘洗澡?”八戒道：“天气炎热，没奈何，将就容我洗洗儿罢，那里调甚么书担儿，同席不同席！”呆子不容说，丢了钉钯，脱了皂锦直裰，扑的跳下水去。那怪心中烦恼，一齐上前要打。不知八戒水势极熟，到水里摇身一变，变做一个鲇鱼精。那怪就都摸鱼，赶上拿他不住：东边摸，忽的又渍了西去；西边摸，忽的又渍了东去；滑扢虀的 (18) ，只在那腿裆里乱钻。原来那水有搀胸之深，水上盘了一会，又盘在水底，都盘倒了，喘嘘嘘的精神倦怠。"}]}
{"conversation": [{"input": "", "output": "八戒却才跳将上来，现了本相，穿了直裰，执着钉钯，喝道：“我是那个？你把我当鲇鱼精哩！”那怪见了，心惊胆战，对八戒道：“你先来是个和尚，到水里变作鲇鱼，及拿你不住，却又这般打扮。你端的是从何到此？是必留名。”八戒道：“这伙泼怪当真的不认得我！我是东土大唐取经的唐长老之徒弟，乃天蓬元帅悟能八戒是也。你把我师父吊在洞里，算计要蒸他受用！我的师父，又好蒸吃？快早伸过头来，各筑一钯，教你断根！”那些妖闻此言，魂飞魄散，就在水中跪拜道：“望老爷方便方便！我等有眼无珠，误捉了你师父，虽然吊在那里，不曾敢加刑受苦。望慈悲饶了我的性命，情愿贴些盘费，送你师父往西天去也。”八戒摇手道：“莫说这话！俗语说得好：‘曾着卖糖君子哄，到今不信口甜人。’是便筑一钯，各人走路！”\n呆子一味粗夯显手段，那有怜香惜玉之心，举着钯，不分好歹，赶上前乱筑。那怪慌了手脚，那里顾甚么羞耻，只是性命要紧，随用手侮着羞处，跳出水来，都跑在亭子里站立，作出法来：脐孔中骨都都冒出丝绳，瞒天搭了个大丝篷，把八戒罩在当中。那呆子忽抬头，不见天日，即抽身往外便走，那里举得脚步！原来放了绊脚索，满地都是丝绳，动动脚，跌个躘踵：左边去，一个面磕地；右边去，一个倒栽葱；急转身，又跌了个嘴揾地；忙爬起，又跌了个竖蜻蜓。也不知跌了多少跟头，把个呆子跌得身麻脚软，头晕眼花，爬也爬不动，只睡在地下呻吟。那怪物却将他困住，也不打他，也不伤他，一个个跳出门来，将丝篷遮住天光，各回本洞。到了石桥上站下，念动真言。霎时间，把丝篷收了，赤条条的，跑入洞里，侮着那话，从唐僧面前笑嘻嘻的跑过去。\n走入石房，取几件旧衣穿了，径至后门口立定，叫：“孩儿们何在?”原来那妖精一个有一个儿子，却不是他养的，都是他结拜的干儿子，有名唤做蜜、蚂、蠦、班、蜢、蜡、蜻：蜜是蜜蜂，蚂是蚂蜂，蠦是蠦蜂，班是班毛，蜢是牛蜢，蜡是抹蜡，蜻是蜻蜓。原来那妖精幔天结网，掳住这七般虫蛭，却要吃他。古云：“禽有禽言，兽有兽语。”当时这些虫哀告饶命，愿拜为母，遂此春采百花供怪物，夏寻诸卉孝妖精。忽闻一声呼唤，都到面前，问：“母亲有何使令?”众怪道：“儿呵，早间我们错惹了唐朝来的和尚，才然被他徒弟拦在池里，出了多少丑，几乎丧了性命！汝等努力，快出门前去退他一退。如得胜后，可到你舅舅家来会我。”那些怪既得逃生，往他师兄处，孽嘴生灾不题。你看这些虫蛭，一个个摩拳擦掌，出来迎敌。"}]}
{"conversation": [{"input": "", "output": "却说八戒跌得昏头昏脑，猛抬头，见丝篷丝索俱无，他才一步一探，爬将起来，忍着疼找回原路。见了行者，用手扯住道：“哥哥，我的头可肿，脸可青么?”行者道：“你怎的来?”八戒道：“我被那厮将丝绳罩住，放了绊脚索，不知跌了多少跟头，跌得我腰拖背折，寸步难移。却才丝篷索子俱空，方得了性命回来也。”沙僧见了道：“罢了，罢了！你闯下祸来也，那怪一定往洞里去伤害师父，我等快去救他！”\n行者闻言，急拽步便走。八戒牵着马，急急来到庄前。但见那石桥上有七个小妖儿挡住道：“慢来，慢来！吾等在此！”行者看了道：“好笑！干净都是些小人儿。长的也只有二尺五六寸，不满三尺；重的也只有八九斤，不满十斤。”喝道：“你是谁?”那怪道：“我乃七仙姑的儿子，你把我母亲欺辱了，还敢无知，打上我门。不要走！仔细！”好怪物，一个个手之舞之，足之蹈之，乱打将来。八戒见了生嗔，本是跌恼了的性子，又见那伙虫蛭小巧，就发狠举钯来筑。\n那些怪见呆子凶猛，一个个现了本像，飞将起去，叫声“变”！须臾间，一个变十个，十个变百个，百个变千个，千个变万个，个个都变成无穷之数。只见：\n满天飞抹蜡，遍地舞蜻蜓。\n蜜蚂追头额，蠦蜂扎眼睛。\n班毛前后咬，牛蜢上下叮。\n扑面漫漫黑，翛翛神鬼惊 (19) 。\n八戒慌了道：“哥呵，只说经好取，西方路上虫儿也欺负人哩！”行者道：“兄弟，不要怕，快上前打！”八戒道：“扑头扑脸，浑身上下，都叮有十数层厚，却怎么打?”行者道：“没事，没事！我自有手段！”沙僧道：“哥呵，有甚手段，快使出来罢，一会子光头上都叮肿了！”\n好大圣，拔了一把毫毛，嚼得粉碎，喷将出去，即变做些黄、麻、 、白、雕、鱼、鹞。八戒道：“师兄，又打甚么市语，黄啊、麻啊的哩?”行者道：“你不知之。黄是黄鹰，麻是麻鹰， 是鸟 鹰，白是白鹰，雕是雕鹰，鱼是鱼鹰，鹞是鹞鹰。那妖精的儿子是七样虫，我的毫毛是七样鹰。”鹰最能嗛虫，一嘴一个，爪打翅敲，须臾，打得罄尽，满空无迹，地积尺馀。三兄弟方才闯过桥来，径入洞里。\n只见老师父吊在那里哼哼的哭哩。八戒近前道：“师父，你是要来这里吊了耍子，不知作成我跌了多少跟头哩！”沙僧道：“且解下师父再说。”行者即将绳索挑断放下唐僧，都问道：“妖精那里去了?”唐僧道：“那七个怪都赤条条的往后边叫儿子去了。”行者道：“兄弟们，跟我来寻去。”"}]}
{"conversation": [{"input": "", "output": "三人各持兵器，往后园里寻处，不见踪迹。都到那桃李树上寻遍不见。八戒道：“去了，去了！”沙僧道：“不必寻他，等我扶师父去也。”弟兄们复来前面，请唐僧上马道：“师父，下次化斋，还让我们去。”唐僧道：“徒弟呵，以后就是饿死，也再不自专了。”八戒道：“你们扶师父走着，等老猪一顿钯筑倒他这房子，教他来时没处安身。”行者笑道：“筑还费力，不若寻些柴来，与他个断根罢。”好呆子，寻了些朽松、破竹、干柳、枯藤，点上一把火，烘烘的都烧得干净。师徒却才放心前来。\n咦！毕竟这去，不知那怪的吉凶如何，且听下回分解。\n第七十三回　情因旧恨生灾毒 心主遭魔幸破光\n话说孙大圣扶持着唐僧，与八戒、沙僧奔上大路，一直西来。不半晌，忽见一处楼阁重重，宫殿巍巍。唐僧勒马道：“徒弟，你看那是个甚么去处?”行者举头观看，忽然见：\n山环楼阁，溪绕亭台。门前杂树密森森，宅外野花香艳艳。柳间栖白鹭，浑如烟里玉无瑕；桃内啭黄莺，却似火中金有色。双双野鹿，忘情闲踏绿莎茵；对对山禽，飞语高鸣红树杪。真如刘阮天台洞，不亚神仙阆苑家。\n行者报道：“师父，那所在也不是王侯第宅，也不是豪富人家，却像一个庵观寺院，到那里方知端的。”三藏闻言，加鞭促马。师徒们来至门前观看，门上嵌着一块石板，上有“黄花观”三字。三藏下马。八戒道：“黄花观乃道士之家。我们进去会他一会也好，他与我们衣冠虽别，修行一般。”沙僧道：“说得是。一则进去看看景致，二来也当撒货头口 (20) 。看方便处，安排些斋饭与师父吃。”\n长老依言，四众共入。但见二门上有一对春联：“黄芽白雪神仙府，瑶草琪花羽士家。”行者笑道：“这个是烧茅炼药，弄炉火，提罐子的道士。”三藏捻他一把道：“谨言，谨言！我们不与他相识，又不认亲，左右暂时一会，管他怎的?”说不了，进了二门，只见那正殿谨闭，东廊下坐着一个道士，在那里丸药。你看他怎生打扮：\n戴一顶红艳艳戗金冠，穿一领黑淄淄乌皂服；踏一双绿阵阵云头履，系一条黄拂拂吕公绦。面如瓜铁，目若朗星。准头高大类回回 (21) ，唇口翻张如达达 (22) 。道心一片隐轰雷，伏虎降龙真羽士。"}]}
{"conversation": [{"input": "", "output": "三藏见了，厉声高叫道：“老神仙，贫僧问讯了。”那道士猛抬头，一见心惊，丢了手中之药，按簪儿，整衣服，降阶迎接道：“老师父，失迎了，请里面坐。”长老欢喜上殿，推开门，见有三清圣像，供桌有炉有香，即拈香注炉，礼拜三匝，方与道士行礼。遂至客位中，同徒弟们坐下。急唤仙童看茶，当有两个小童，即入里边，寻茶盘，洗茶盏，擦茶匙，办茶果，忙忙的乱走，早惊动那几个冤家。\n原来那盘丝洞七个女怪与这道士同堂学艺。自从穿了旧衣，唤出儿子，径来此处，正在后面裁剪衣服。忽见那童子看茶，便问道：“童儿，有甚客来了，这般忙冗?”仙童道：“适间有四个和尚进来，师父教来看茶。”女怪道：“可有个白胖和尚?”道：“有。”又问：“可有个长嘴大耳朵的?”道：“有。”女怪道：“你快去递了茶，对你师父丢个眼色，着他进来，我有要紧的话说。”\n果然那仙童将五杯茶拿出去。道士敛衣，双手拿一杯递与三藏，然后与八戒、沙僧、行者。茶罢，收锺。小童丢个眼色，那道士就欠身道：“列位请坐。”教：“童儿，放了茶盘陪侍，等我去去就来。”此时长老与徒弟们，并一个小童出殿上观玩不题。\n却说道士走进方丈中，只见七个女子齐齐跪倒，叫：“师兄！师兄听小妹子一言。”道士用手搀起道：“你们早间来时，要与我说甚么话，可可的今日丸药，这枝药忌见阴人，所以不曾答你。如今又有客在外面，有话且慢慢说罢。”众怪道：“告禀师兄。这桩事，专为客来，方敢告诉；若客去了，纵说也没用了。”道士笑道：“你看贤妹说话，怎么专为客来才说？却不疯了？且莫说我是个清静修仙之辈，就是个俗人家，有妻子老小家务事，也等客去了再处。怎么这等不贤，替我装幌子哩 (23) ！且让我出去。”众怪又一齐扯住道：“师兄息怒。我问你，前边那客，是哪方来的?”道士唾着脸 (24) ，不答应。众怪道：“方才小童进来取茶，我闻得他说，是四个和尚。”道士作怒道：“和尚便怎么?”众怪道：“四个和尚，内有一个白面胖的，有一个长嘴大耳的，师兄可曾问他是那里来的?”道士道：“内中是有这两个，你怎么知道？想是在那里见他来?”"}]}
{"conversation": [{"input": "", "output": "女子道：“师兄原不知这个委曲。那和尚乃唐朝差往西天取经去的，今早到我洞里化斋，委是妹子们闻得唐僧之名，将他拿了。”道士道：“你拿他怎的?”女子道：“我等久闻人说，唐僧乃十世修行的真体，有人吃他一块肉，延寿长生，故此拿了他。后被那个长嘴大耳朵的和尚把我们拦在濯垢泉里，先抢了衣服，后弄本事，强要同我等洗浴，也止他不住。他就跳下水变作一个鲇鱼，在我们腿裆里钻来钻去，欲行奸骗之事，果有十分惫 ！他又跳出水去现了本相。见我们不肯相从，他就使一柄九齿钉钯，要伤我们性命。若不是我们有些见识，几乎遭他毒手。故此战兢兢逃生，又着你愚外甥与他敌斗，不知存亡如何。我们特来投兄长，望兄长念昔日同窗之雅，与我今日做个报冤之人！”\n那道士闻此言，却就恼恨，遂变了声色道：“这和尚原来这等无礼！这等惫 ！你们都放心，等我摆布他。”众女子谢道：“师兄如若动手，等我们都来相帮打他。”道士道：“不用打，不用打！常言道：‘一打三分低。’你们都跟我来。”\n众女子相随左右。他人房内，取了梯子，转过床后，爬上屋梁，拿下一个小皮箱儿。那箱儿有八寸高下，一尺长短，四寸宽窄，上有一把小铜锁儿锁住。即于袖中拿出一方鹅黄绫汗巾儿来。汗巾须上系着一把小钥匙儿。开了锁，取出一包儿药来，此药乃是：\n山中百鸟粪，扫积上千斤。\n是用铜锅煮，煎熬火候匀。\n千斤熬一杓，一杓炼三分。\n三分还要炒，再煅再重熏。\n制成此毒药，贵似宝和珍。\n如若尝他味，入口见阎君！\n道士对七个女子道：“妹妹，我这宝贝，若与凡人吃，只消一厘，入腹就死；若与神仙吃，也只消三厘就绝。这些和尚，只怕也有些道行，须得三厘。快取等子来 (25) 。”内一女子，急拿了一把等子道：“称出一分二厘，分作四分。”却拿了十二个红枣儿，将枣掐破些儿，揌上一厘，分在四个茶锺内；又将两个黑枣儿做一个茶锺，着一个托盘安了，对众女说：“等我去问他。不是唐朝的便罢；若是唐朝来的，就教换茶，你却将此茶令童儿拿出。但吃了，个个身亡，就与你报了此仇，解了烦恼也。”七女感激不尽。"}]}
{"conversation": [{"input": "", "output": "那道士换了一件衣服，虚礼谨恭走将出去，请唐僧等又至客位坐下，道：“老师父莫怪。适间去后面吩咐小徒，教他们挑些青菜、萝卜，安排一顿素斋供养，所以失陪。”三藏道：“贫僧素手进拜，怎么敢劳赐斋?”道士笑云：“你我都是出家人，见山门就有三升俸粮，何言素手？敢问老师父是何宝山？到此何干?”三藏道：“贫僧乃东土大唐驾下差往西天大雷音寺取经者，却才路过仙宫，竭诚进拜。”道士闻言，满面生春道：“老师乃忠诚大德之佛，小道不知，失于远候。恕罪，恕罪！”叫：“童儿，快去换茶来。一厢作速办斋。”那小童走将进去，众女子招呼他来道：“这里有现成好茶，拿出去。”那童子果然将五锺茶拿出。道士连忙双手拿一个红枣儿茶锺奉与唐僧。他见八戒身躯大，就认做大徒弟；沙僧认做二徒弟；见行者身量小，认做三徒弟，所以第四锺才奉与行者。\n行者眼乖，接了茶锺，早已见盘子里那茶锺是两个黑枣儿。他道：“先生，我与你穿换一杯。”道士笑道：“不瞒长老说，山野中贫道士，茶果一时不备。才然在后面亲自寻果子，止有这十二个红枣，做四锺茶奉敬。小道又不可空陪，所以将两个下色枣儿作一杯奉陪，此乃贫道恭敬之意也。”行者笑道：“说那里话？古人云：‘在家不是贫，路上贫杀人。’你是住家儿的，何以言贫？像我们这行脚僧，才是真贫哩。我和你换换，我和你换换。”三藏闻言道：“悟空，这仙长实乃爱客之意，你吃了罢，换怎的?”行者无奈，将左手接了，右手盖住，看着他们。\n却说那八戒，一则饥，二则渴，原来是食肠大大的，见那锺子里有三个红枣儿，拿起来啯的都咽在肚里。师父也吃了，沙僧也吃了。一霎时，只见八戒脸上变色，沙僧满眼流泪，唐僧口中吐沫，他们都坐不住，晕倒在地。\n这大圣情知是毒，将茶锺手举起来，望道士劈脸一掼。道士将袍袖隔起，当的一声，把个锺子跌得粉碎。道士怒道：“你这和尚，十分村鲁！怎么把我锺子摔了?”行者骂道：“你这畜生！你看我那三个人是怎么说！我与你有甚相干，你却将毒药茶药倒我的人?”道士道：“你这个村畜生，闯下祸来，你岂不知?”行者道：“我们才进你门，方叙了坐次，道及乡贯，又不曾有个高言，那里闯下甚祸?”道士道：“你可曾在盘丝洞化斋么？你可曾在濯垢泉洗澡么?”行者道：“濯垢泉乃七个女怪。你既说出这话，必定与他苟合，必定也是妖精。不要走，吃我一棒！”好大圣，去耳朵里摸出金箍棒，幌一幌碗来粗细，望道士劈脸打来。那道士急转身躲过，取一口宝剑来迎。"}]}
{"conversation": [{"input": "", "output": "他两个厮骂厮打，早惊动那里边的女怪。他七个一拥出来，叫道：“师兄且莫劳心，待小妹子拿他。”行者见了，越生嗔怒，双手轮铁棒，丢开解数，滚将进去乱打。只见那七个敞开怀，腆着雪白肚子，脐孔中作出法来：骨都都丝绳乱冒，搭起一个天篷，把行者盖在底下。\n行者见事不谐，即翻身念声咒语，打个筋斗，扑的撞破天篷走了。忍着性气，淤淤的立在空中看处，见那怪丝绳晃亮，穿穿道道，却是穿梭的经纬，顷刻间，把黄花观的楼台殿阁都遮得无影无形。行者道：“利害，利害！早是不曾着他手！怪道猪八戒跌了若干。似这般怎生是好！我师父与师弟却又中了毒药。这伙怪合意同心，却不知是个甚来历，待我还去问那土地神也。”\n好大圣，按落云头，捻着诀，念声“唵”字真言，把个土地老儿又拘来了，战兢兢跪下路旁，叩头道：“大圣，你去救你师父的，为何又转来也?”行者道：“早间救了师父，前去不远，遇一座黄花观。我与师父等进去看看，那观主迎接。才叙话间，被他把毒药茶药倒我师父等。我幸不曾吃茶，使棒就打，他却说出盘丝洞化斋，濯垢泉洗澡之事，我就知那厮是怪。才举手相敌，只见那七个女子跑出，吐放丝绳，老孙亏有见识走了。我想你在此间为神，定知他的来历，是个甚么妖精，老实说来，免打！”土地叩头道：“那妖精到此，住不上十年。小神自三年前检点之后，方见他的本相，乃是七个蜘蛛精。他吐那些丝绳，乃是蛛丝。”行者闻言，十分欢喜道：“据你说，却是小可。既这般，你回去，等我作法降他也。”那土地叩头而去。\n行者却到黄花观外，将尾巴上毛捋下七十根，吹口仙气，叫“变”！即变做七十个小行者；又将金箍棒吹口仙气，叫“变”！即变做七十个双角叉儿棒。每一个小行者，与他一根。他自家使一根，站在外边，将叉儿搅那丝绳，一齐着力，打个号子，把那丝绳都搅断，各搅了有十馀斤。里面拖出七个蜘蛛，足有巴斗大的身躯，一个个攒着手脚，索着头 (26) ，只叫：“饶命！饶命！”此时七十个小行者，按住七个蜘蛛，那里肯放。行者道：“且不要打他，只教还我师父、师弟来。”那怪厉声高叫道：“师兄，还他唐僧，救我命也！”那道士从里边跑出道：“妹妹，我要吃唐僧哩，救不得你了。”行者闻言，大怒道：“你既不还我师父，且看你妹妹的样子！”好大圣，把叉儿棒幌一幌，复了一根铁棒，双手举起，把七个蜘蛛精，尽情打烂，却似七个劖肉布袋儿，脓血淋淋。却又将尾巴摇了两摇，收了毫毛，单身轮棒，赶入里边来打道士。"}]}
{"conversation": [{"input": "", "output": "那道士见他打死了师妹，心甚不忍，即发狠举剑来迎。这一场各怀忿怒，一个个大展神通。这一场好杀：\n妖精轮宝剑，大圣举金箍。都为唐朝三藏，先教七女呜呼。如今大展经纶手，施威弄法逞金吾 (27) 。大圣神光壮，妖仙胆气粗。浑身解数如花锦，双手腾那似辘轳。乒乓剑棒响，惨淡野云浮。劖言语，使机谋，一来一往如画图。杀得风响沙飞狼虎怕，天昏地暗斗星无。\n那道士与大圣战经五六十合，渐觉手软；一时间松了筋节，便解开衣带，忽辣地响一声，脱了皂袍。行者笑道：“我儿子！打不过人，就脱剥了也是不能够的！”原来这道士剥了衣裳，把手一齐抬起，只见那两胁下有一千只眼，眼中进放金光，十分利害：\n森森黄雾，艳艳金光。森森黄雾，两边胁下似喷云；艳艳金光，千只眼中如放火。左右却如金桶，东西犹似铜钟。此乃妖仙施法力，道士显神通。晃眼迷天遮日月，罩人爆燥气朦胧。把个齐天孙大圣，困在金光黄雾中。\n行者慌了手脚，只在那金光影里乱转，向前不能举步，退后不能动脚，却便似在个桶里转的一般。无奈又爆燥不过，他急了，往上着实一跳，却撞破金光，扑的跌了一个倒栽葱；觉道撞的头疼，急伸手摸摸，把顶梁皮都撞软了。自家心焦道：“晦气！晦气！这颗头今日也不济了！常时刀砍斧剁，莫能伤损，却怎么被这金光撞软了皮肉？久以后定要贡脓。纵然好了，也是个破伤风。”一会家爆燥难禁。却又自家计较道：“前去不得，后退不得，左行不得，右行不得，往上又撞不得，却怎么好？——往下走他娘罢！”\n好大圣，念个咒语，摇身一变，变做个穿山甲，又名鲮鲤鳞。真个是：\n四只铁爪，钻山碎石如挝粉；满身鳞甲，破岭穿岩似切葱。两眼光明，好便似双星晃亮；一嘴尖利，胜强如钢钻金锥。药中有性穿山甲，俗语呼为鲮鲤鳞。\n你看他硬着头，往地下一钻，就钻了有二十馀里方才出头。原来那金光只罩得十馀里。出来现了本相，力软筋麻，浑身疼痛，止不住眼中流泪。忽失声叫道：“师父呵！\n当年秉教出山中，共往西来苦用工。\n大海洪波无恐惧，阳沟之内却遭风！”"}]}
{"conversation": [{"input": "", "output": "当年秉教出山中，共往西来苦用工。\n大海洪波无恐惧，阳沟之内却遭风！”\n美猴王正当悲切，忽听得山背后有人啼哭，即欠身揩了眼泪，回头观看。但见一个妇人，身穿重孝，左手托一盏凉浆水饭，右手执几张烧纸黄钱，从那厢一步一声，哭着走来。行者点头嗟叹道：“正是‘流泪眼逢流泪眼，断肠人遇断肠人’！这一个妇人，不知所哭何事，待我问他一问。”那妇人不一时走上路来，迎着行者。行者躬身问道：“女菩萨，你哭的是甚人?”妇女噙泪道：“我丈夫因与黄花观观主买竹竿争讲，被他将毒药茶药死，我将这陌纸钱烧化，以报夫妇之情。”行者听言，眼中泪下。那妇女见了作怒道：“你甚无知！我为丈夫烦恼生悲，你怎么泪眼愁眉，欺心戏我?”\n行者躬身道：“女菩萨息怒。我本是东土大唐钦差御弟唐三藏大徒弟孙悟空行者。因往西天，行过黄花观歇马。那观中道士，不知是个甚么妖精，他与七个蜘蛛精结为兄妹。蜘蛛精在盘丝洞要害我师父，是我与师弟八戒、沙僧，救解得脱。那蜘蛛精走到他这里，背了是非，说我等有欺骗之意。道士将毒药茶药倒我师父、师弟共三人，连马四口，陷在他观里。惟我不曾吃他茶，将茶锺掼碎，他就与我相打。正嚷时，那七个蜘蛛精跑出来吐放丝绳，将我捆住，是我使法力走脱。问及土地，说他本相，我却又使分身法搅绝丝绳，拖出妖来一顿棒打死。这道士即与他报仇，举宝剑与我相斗。斗经六十回合，他败了阵，随脱了衣裳，两胁下放出千只眼，有万道金光把我罩定。所以进退两难，才变做一个鲮鲤鳞，从地下钻出来。正自悲切，忽听得你哭，故此相问。因见你为丈夫，有此纸钱报答，我师父丧身，更无一物相酬，所以自怨生悲。岂敢相戏！”"}]}
{"conversation": [{"input": "", "output": "那妇女放下水饭、纸钱，对行者陪礼道：“莫怪，莫怪，我不知你是被难者。才据你说将起来，你不认得那道士。他本是个百眼魔君，又唤做多目怪。你既然有此变化，脱得金光，战得许久，必定有大神通，却只是还近不得那厮。我教你去请一位圣贤，他能破得金光，降得道士。”行者闻言，连忙唱喏道：“女菩萨知此来历，烦为指教指教。果是那位圣贤，我去请求救我师父之难，就报你丈夫之仇。”妇人道：“我就说出来，你去请他，降了道士，只可报仇而已，恐不能救你师父。”行者道：“怎不能救?”妇人道：“那厮毒药最狠，药倒人，三日之间骨髓俱烂。你此往回恐迟了，故不能救。”行者道：“我会走路，凭他多远，千里只消半日。”女子道：“你既会走路，听我说，此处到那里有千里之遥。那厢有一座山，名唤紫云山，山中有个千花洞。洞里有位圣贤，唤做毗蓝婆，他能降得此怪。”行者道：“那山坐落何方？却从何方去?”女子用手指定道：“那直南上便是。”行者回头看时，那女子早不见了。\n行者慌忙礼拜道：“是那位菩萨？我弟子钻昏了，不能相识，千乞留名，好谢！”只见那半空中叫道：“大圣，是我。”行者急抬头看处，原是黎山老姆。赶至空中谢道：“老姆从何来指教我也?”老姆道：“我才自龙华会上回来，见你师父有难，假做孝妇，借夫丧之名，免他一死。你快去请他。但不可说出是我指教，那圣贤有些多怪人。”\n行者谢了，辞别。把筋斗云一纵，随到紫云山上。按定云头，就见那千花洞。那洞外：\n青松遮胜境，翠柏绕仙居。绿柳盈山道，奇花满涧渠。香兰围石屋，芳草映岩嵎。流水连溪碧，云封古树虚。野禽声聒聒，幽鹿步徐徐。修竹枝枝秀，红梅叶叶舒。寒鸦栖古树，春鸟噪高樗。夏麦盈田广，秋禾遍地馀。四时无叶落，八节有花如。每生瑞霭连霄汉，常放祥云接太虚。\n这大圣喜喜欢欢走将进去，一程一节，看不尽无边的景致。直入里面，更没个人，见静静悄悄的，鸡犬之声也无。心中暗道：“这圣贤想是不在家了。”又进数里看时，见一个女道姑坐在榻上。你看他怎生模样：\n头戴五花纳锦帽，身穿一领织金袍。\n脚踏云尖凤头履。腰系攒丝双穗绦。\n面似秋容霜后老，声如春燕社前娇。\n腹中久谙三乘法，心上常修四谛饶 (28) 。\n悟出空空真正果，炼成了了自逍遥。\n正是千花洞里佛，毗蓝菩萨姓名高。"}]}
{"conversation": [{"input": "", "output": "悟出空空真正果，炼成了了自逍遥。\n正是千花洞里佛，毗蓝菩萨姓名高。\n行者止不住脚，近前叫道：“毗蓝婆菩萨，问讯了。”那菩萨即下榻，合掌回礼道：“大圣，失迎了，你从那里来的?”行者道：“你怎么就认得我是大圣?”毗蓝婆道：“你当年大闹天宫时，普地里传了你的形象，谁人不知，那个不识?”行者道：“正是‘好事不出门，恶事传千里’。像我如今皈正佛门，你就不晓得了！”毗蓝道：“几时皈正？恭喜，恭喜！”行者道：“近能脱命，保师父唐僧上西天取经，师父遇黄花观道主，将毒药茶药倒。我与那厮赌斗，他就放金光罩住我，是我使神通走脱了。闻菩萨能灭他的金光，特来拜请。”菩萨道：“是谁与你说的？我自赴了盂兰会，到今三百馀年，不曾出门。我隐姓埋名，更无一人知得，你却怎么得知?”行者道：“我是个地里鬼，不管那里，自家都会访着。”毗蓝道：“也罢，也罢。我本当不去，奈蒙大圣下临，不可灭了求经之善，我和你去来。”\n行者称谢了，道：“我忒无知，擅自催促，但不知曾带甚么兵器。”菩萨道：“我有个绣花针儿，能破那厮。”行者忍不住道：“老姆误了我，早知是绣花针，不须劳你，就问老孙要一担也是有的。”毗蓝道：“你那绣花针，无非是钢铁金针，用不得。我这宝贝，非钢、非铁、非金，乃我小儿日眼里炼成的。”行者道：“令郎是谁?”毗蓝道：“小儿乃昴日星官。”行者惊骇不已。早望见金光艳艳，即回向毗蓝道：“金光处便是黄花观也。”毗蓝随于衣领里取出一个绣花针，似眉毛粗细，有五六分长短，拈在手望空抛去。少时间响一声，破了金光。行者喜道：“菩萨，妙哉，妙哉！寻针，寻针！”毗蓝托在手掌内道：“这不是?”行者却同按下云头，走入观里，只见那道士合了眼，不能举步。行者骂道：“你这泼怪装瞎子哩！”耳朵里取出棒来就打。毗蓝扯住道：“大圣莫打。且看你师父去。”\n行者径至后面客位里看时，他三人都睡在地上吐痰吐沫哩。行者垂泪道：“却怎么好！却怎么好！”毗蓝道：“大圣休悲。也是我今日出门一场，索性积个阴德，我这里有解毒丹，送你三丸。”行者转身拜求。那菩萨袖中取出一个破纸包儿，内将三粒红丸子递与行者，教放入口里。行者把药扳开他每牙关，每人揌了一丸 (29) 。须臾，药味入腹，便就一齐呕哕，遂吐出毒味，得了性命。那八戒先爬起道：“闷杀我也！”三藏、沙僧俱醒了道：“好晕也！”行者道：“你们那茶里中了毒了。亏这毗蓝菩萨搭救，快都来拜谢。”三藏欠身整衣谢了。"}]}
{"conversation": [{"input": "", "output": "八戒道：“师兄，那道士在那里？等我问他一问，为何这般害我。”行者把蜘蛛精上项事，说了一遍。八戒发狠道：“这厮既与蜘蛛为姊妹，定是妖精。”行者指道：“他在那殿外立定装瞎子哩。”八戒拿钯就筑，又被毗蓝止住道：“圣僧息怒。大圣知我洞里无人，待我收他去看守门户也。”行者道：“感蒙大德，岂不奉承？但只是教他现本像，我们看看。”毗蓝道：“容易。”即上前用手一指，那道士扑的倒在尘埃现了原身，乃是一条七尺长短的大蜈蚣精。毗蓝使小指头挑起，驾祥云径转千花洞去。八戒打仰道：“这妈妈儿却也利害，怎么就降这般恶物?”行者笑道：“我问他有甚兵器破他金光，他道有个绣花针儿，是他儿子在日眼里炼的。及问他令郎是谁，他道是昴日星官。我想昴日星是只公鸡，这老妈妈子必定是个母鸡。鸡最能降蜈蚣，所以能收伏也。”\n三藏闻言，顶礼不尽。教：“徒弟们，收拾去罢。”那沙僧即在里面寻了些米粮，安排了些斋，俱饱餐一顿。牵马挑担，请师父出门。行者从他厨中放了一把火，把一座观霎时烧得煨烬，却拽步长行。正是：\n唐僧得命感毗蓝，了性消除多目怪。\n毕竟向前去还有甚么事体，且听下回分解。\n第七十四回　长庚传报魔头狠 行者施为变化能\n情欲原因总一般，有情有欲自如然。\n沙门修炼纷纷士，断欲忘情即是禅。\n须着意，要心坚，一尘不染月当天。\n行功进步休教错，行满功完大觉仙。\n话表三藏师徒们打开欲网，跳出情牢，放马西行。走多时，又是夏尽秋初，新凉透体。但见那：\n急雨收残暑，梧桐一叶惊 (30) 。\n萤飞莎径晚，蛩语月华明。\n黄葵开映露，红蓼遍沙汀。\n蒲柳先零落，寒蝉应律鸣 (31) 。\n三藏正然行处，忽见一座高山，峰插碧空，真个是摩星碍日。长老心中害怕，叫悟空道：“你看前面这山，十分高耸，但不知有路通行否?”行者笑道：“师父说那里话，自古道：‘山高自有客行路，水深自有渡船人。’岂无通达之理？可放心前去。”长老闻言，喜笑花生，扬鞭策马而进，径上高岩。"}]}
{"conversation": [{"input": "", "output": "行不数里，见一老者，鬓蓬松白发飘搔，须稀朗银丝摆动。项挂一串数珠子，手持拐杖现龙头，远远的立在那山坡上高呼：“西进的长老，且暂住骅骝，紧兜玉勒。这山上有一伙妖魔，吃尽了阎浮世上人 (32) ，不可前进！”三藏闻言，大惊失色。一是马的足下不平，二是坐个雕鞍不稳，扑的跌下马来，挣挫不动，睡在草里哼哩。行者近前搀起道：“莫怕，莫怕！有我哩！”长老道：“你听那高岩上老者报道，这山上有伙妖魔，吃尽阎浮世上人，谁敢去问他一个真实端的?”行者道：“你且坐地，等我去问他。”三藏道：“你的相貌丑陋，言语粗俗，怕冲撞了他，问不出个实信。”行者笑道：“我变个俊些儿的去问他。”三藏道：“你是变了我看。”好大圣，捻着诀摇身一变，变做个干干净净的小和尚儿，真个是目秀眉清头圆脸正，行动有斯文之气象，开口无俗类之言辞。抖一抖锦衣直裰，拽步上前向唐僧道：“师父，我可变得好么?”三藏见了大喜道：“变得好！”八戒道：“怎么不好！只是把我们都比下去了。老猪就滚上二三年，也变不得这等俊俏！”\n好大圣，躲离了他们，径直近前，对那老者躬身道：“老公公，贫僧问讯了。”那老儿见他生得俊雅，年少身轻，待答不答的还了他个礼，用手摸着他头儿，笑嘻嘻问道：“小和尚，你是那里来的?”行者道：“我们是东土大唐来的，特上西天拜佛求经。适到此间，闻得公公报道有妖怪，我师父胆小怕惧，着我来问一声：端的是甚妖精，他敢这般短路？烦公公细说与我知之，我好把他贬解起身。”那老儿笑道：“你这小和尚年幼不知好歹，言不帮衬。那妖魔神通广大得紧，怎敢就说贬解他起身！”行者笑道：“据你之言，似有护他之意，必定与他有亲，或是紧邻契友，不然，怎么长他的威智，兴他的节概，不肯倾心吐胆说他个来历。”公公点头笑道：“这和尚倒会弄嘴！想是跟你师父游方，到处儿学些法术，或者会驱缚魍魉，与人家镇宅降邪，你不曾撞见十分狠怪哩！”行者道：“怎的狠?”公公道：“那妖精一封书到灵山，五百阿罗都来迎接；一纸简上天宫，十一大曜个个相钦。四海龙曾与他为友，八洞仙常与他作会。十地阎君以兄弟相称，社令、城隍以宾朋相爱。”"}]}
{"conversation": [{"input": "", "output": "大圣闻言，忍不住呵呵大笑，用手扯着老者道：“不要说，不要说！那妖精与我后生小厮为兄弟、朋友，也不见十分高作。若知是我小和尚来啊，他连夜就搬起身去了！”公公道：“你这小和尚胡说，不当人子！那个神圣是你的后生小厮?”行者笑道：“实不瞒你说。我小和尚祖居傲来国花果山水帘洞，姓孙，名悟空。当年也曾做过妖精，干过大事。曾因会众魔，多饮了几杯酒睡着，梦中见二人将批勾我去到阴司。一时怒发，将金箍棒打伤鬼判，唬倒阎王，几乎掀翻了森罗殿。吓得那掌案的判官拿纸，十阎王佥名画字，教我饶他打，情愿与我做后生小厮。”那公公闻说道：“阿弥陀佛！这和尚说了这过头话，莫想再长得大了。”行者道：“官儿，似我这般大也够了。”公公道：“你年几岁了?”行者道：“你猜猜看。老者道：“有七八岁罢了。”行者笑道：“有一万个七八岁！我把旧嘴脸拿出来你看看，你即莫怪。”公公道：“怎么又有个嘴脸?”行者道：“不瞒你说，我小和尚有七十二副嘴脸哩。”\n那公公不识窍，只管问他，他就把脸抹一抹，即现出本像，咨牙 嘴，两股通红，腰间系一条虎皮裙，手里执一根金箍棒，立在石崖之下，就像个活雷公。那老者见了，吓得面容失色，腿脚酸麻站不稳，扑的一跌；爬起来，又一个躘踵。大圣上前道：“老官儿，不要虚惊，我等山恶人善。莫怕，莫怕！适间蒙你好意，报有妖魔。委的有多少怪，一发累你说说，我好谢你。”那老儿战战兢兢口不能言，又推耳聋，一句不应。\n行者见他不言，即抽身回坡。长老道：“悟空，你来了，所问如何?”行者笑道：“不打紧，不打紧。西天有便有个把妖精儿，只是这里人胆小，把他放在心上。没事，没事。有我哩！”长老道：“你可曾问他此处是甚么山，甚么洞，有多少妖怪，那条路通得雷音?”八戒道：“师父，莫怪我说。若论赌变化，使促掐，捉弄人，我们三五个也不如师兄；若论老实，像师兄就摆一队伍，也不如我。”唐僧道：“正是，正是！你还老实。”八戒道：“他不知怎么钻过头不顾尾的，问了两声，不 不魀的就跑回来了。等老猪去问他个实信来。”唐僧道：“悟能，你仔细着。”"}]}
{"conversation": [{"input": "", "output": "好呆子，把钉钯撒在腰里，整一整皂直裰，扭扭捏捏，奔上山坡，对老者叫道：“公公，唱喏了。”那老儿见行者回去，方拄着杖挣得起来，战战兢兢的要走，忽见八戒，愈觉惊怕道：“爷爷呀！今夜做的甚么恶梦，遇着这伙恶人！为先的那和尚丑便丑，还有三分人相；这个和尚，怎么这等个碓梃嘴，蒲扇耳朵，铁片脸，鬃毛颈项，一分人气儿也没有了！”八戒笑道：“你这老公公不藏兴，有些儿好褒贬人。你是怎的看我哩？丑便丑，耐看，再停一时就俊了。”那老者见他说出人话来，只得开言问他：“你是那里来的?”八戒道：“我是唐僧第二个徒弟，法名叫做悟能八戒。才自先问的，叫做悟空行者，是我师兄。师父怪他冲撞了公公，不曾问得实信，所以特着我来拜问。此处果是甚山、甚洞，洞里果是甚妖精，那里是西去大路？烦尊一指示指示。”老者道：“可老实么?”八戒道：“我生平不敢有一毫虚的。”老者道：“你莫像才来的那个和尚走花弄水的胡缠 (33) 。”八戒道：“我不像他。”\n公公拄着杖，对八戒说：“此山叫做八百里狮驼岭，中间有座狮驼洞，洞里有三个魔头。”八戒啐了一声：“你这老儿却也多心，三个妖魔。也费心劳力的来报遭信！”公公道：“你不怕么?”八戒道：“不瞒你说。这三个妖魔，我师兄一棍就打死一个，我一钯就筑死一个；我还有个师弟，他一降妖杖又打死一个。三个都打死，我师父就过去了，有何难哉！”那老者笑道：“这和尚不知深浅！那三个魔头，神通广大得紧哩！他手下小妖，南岭上有五千，北岭上有五千；东路口有一万，西路口有一万；巡哨的有四五千，把门的也有一万；烧火的无数，打柴的也无数，共计算有四万七八千。这都是有名字带牌儿的，专在此吃人。”"}]}
{"conversation": [{"input": "", "output": "那呆子闻得此言，战兢兢跑将转来，相近唐僧，且不回话，放下钯，在那里出恭。行者见了，喝道：“你不回话，却蹲在那里怎的?”八戒道：“唬出屎来了！如今也不消说，赶早儿各自顾命去罢！”行者道：“这个呆根！我问信偏不惊恐，你去问就这等慌张失智！”长老道：“端的何如?”八戒道：“这老儿说：此山叫做八百里狮驼山，中间有座狮驼洞。洞里有三个老妖，有四万八千小妖，专在那里吃人。我们若 着他些山边儿，就是他口里食了，莫想去得！”三藏闻言，战兢兢毛骨悚然，道：“悟空，如何是好?”行者笑道：“师父放心，没大事。想是这里有便有几个妖精，只是这里人胆小，把他就说出许多人，许多大，所以自惊自怪。有我哩！”八戒道：“哥哥说的是那里话！我比你不同，我问的是实，决无虚谬之言。满山满谷都是妖魔，怎生前进?”行者笑道：“呆子嘴脸！不要虚惊。若论满山满谷之魔，只消老孙一路棒，半夜打个罄尽！”八戒道：“不羞，不羞！莫说大话。那些妖精点卯也得七八日，怎么就打得罄尽?”行者道：“你说怎样打?”八戒道：“凭你抓倒，捆倒，使定身法定倒，也没有这等快的。”行者笑道：“不用甚么抓拿捆缚。我把这棍子两头一扯，叫：‘长！’就有四十丈长短；幌一幌，叫：‘粗！’就有八丈围圆粗细。往山南一滚，滚杀五千；山北一滚，滚杀五千；从东往西一滚，只怕四五万砑做肉泥烂酱！”八戒道：“哥哥，若是这等赶面打，或者二更时也都了了。”沙僧在旁笑道：“师父，有大师兄恁样神通，怕他怎的！请上马走啊。”唐僧见他们讲论手段，没奈何，只得宽心上马而走。\n正行间，不见了那报信的老者。沙僧道：“他就是妖怪，故意狐假虎威的来传报，恐唬我们哩。”行者道：“不要忙，等我去看看。”好大圣，跳上高峰，四顾无迹，急转面，见半空中有彩霞晃亮，即纵云赶上看时，乃是太白金星。走到身边，用手扯住，口口声声只叫他的小名道：“李长庚！李长庚！你好惫 。有甚话，当面来讲便好，怎么装做个山林之老，魇样老孙 (34) ！”金星慌忙施礼道：“大圣，报信来迟，乞勿罪，乞勿罪！这魔头果是神通广大。势要峥嵘，只看你挪移变化，乖巧机谋，可便过去；如若怠慢些儿，其实难去。”行者谢道：“感激，感激！果然此处难行，望老星上界与玉帝说声，借些天兵帮助老孙帮助。”金星道：“有，有，有！你只口信带去，就是十万天兵，也是有的。”"}]}
{"conversation": [{"input": "", "output": "大圣别了金星，按落云头，见了三藏道：“适才那个老儿，原是太白星来与我们报信的。”长老合掌道：“徒弟，快赶上他，问他那里另有个路，我们转了去罢。”行者道：“转不得。此山径过有八百里，四周围不知更有多少路哩。怎么转得?”三藏闻言，止不住眼中流泪道：“徒弟，似此艰难，怎生拜佛！”行者道：“莫哭，莫哭！一哭便脓包行了！他这报信，必有几分虚话，只是要我们着意留心，诚所谓‘以告者，过也’。你且下马来坐着。”八戒道：“又有甚商议?”行者道：“没甚商议。你且在这里用心保守师父，沙僧好生看守行李、马匹。等老孙先上岭打听打听，看前后共有多少妖怪，拿住一个，问他个详细，教他写个执结 (35) ，开个花名，把他老老小小，一一查明，吩咐他关了洞门，不许阻路，却请师父静静悄悄的过去，方显得老孙手段！”沙僧只教：“仔细，仔细！”行者笑道：“不消嘱咐。我这一去，就是东洋大海也荡开路，就是铁裹银山也撞透门！”\n好大圣，唿哨一声，纵筋斗云跳上高峰。扳藤负葛，平山观看，那山里静悄无人。忽失声道：“错了，错了！不该放这金星老儿去了，他原来恐唬我。这里那有个甚么妖精！他就出来跳风顽耍，必定拈枪弄棒，操演武艺。如何没有一个？……”正自家揣度，只听得山背后，叮叮当当，辟辟剥剥，梆铃之声。急回头看处，原来是个小妖儿，掮着一杆“令”字旗，腰间悬着铃子，手里敲着梆子，从北向南而走。仔细看他，有一丈二尺的身子。行者暗笑道：“他必是个铺兵，想是送公文下报帖的。且等我去听他一听，看他说些甚话。”\n好大圣，捻着诀念个咒，摇身一变，变做个苍蝇儿，轻轻飞在他帽子上，侧耳听之。只见那小妖走上大路，敲着梆，摇着铃，口里作念道：“我等巡山的，各人要谨慎堤防孙行者，他会变苍蝇！”行者闻言，暗自惊疑道：“这厮看见我了？若未看见，怎么就知我的名字，又知我会变苍蝇！……”原来那小妖也不曾见他，只是那魔头不知怎么就吩咐他这话，却是个谣言，着他这等胡念。行者不知，反疑他看见，就要取出棒来打他，却又停住，暗想道：“曾记得八戒问金星时，他说老妖三个，小妖有四万七八千名。似这小妖，再多几万，也不打紧，却不知这三个老魔有多大手段。等我问他一问，动手不迟。”"}]}
{"conversation": [{"input": "", "output": "好大圣！你道他怎么去问？跳下他的帽子来，钉在树头上，让那小妖先行几步，急转身腾那，也变做个小妖儿，照依他敲着梆，摇着铃，掮着旗，一般衣服，只是比他略长了三五寸，口里也那般念着，赶上前叫道：“走路的，等我一等。”那小妖回头道：“你是那里来的?”行者笑道：“好人呀！一家人也不认得。”小妖道：“我家没你呀。”行者道：“怎的没我？你认认看。”小妖道：“面生，认不得，认不得。”行者道：“可知道面生。我是烧火的，你会得我少。”小妖摇头道：“没有，没有！我洞里就是烧火的那些兄弟，也没有这个嘴尖的。”行者暗想道：“这个嘴好的变尖了些了。”即低头，把手捂着嘴揉一揉道：“我的嘴不尖啊。”真个就不尖了。那小妖道：“你刚才是个尖嘴，怎么揉一揉就不尖了？疑惑人子！大不好认！不是我一家的。少会，少会！可疑，可疑！我那大王家法甚严，烧火的只管烧火，巡山的只管巡山，终不然教你烧火，又教你来巡山?”行者口乖，就趁过来道：“你不知道。大王见我烧得火好，就升我来巡山。”\n小妖道：“也罢，我们这巡山的，一班有四十名，十班共四百名，各自年貌，各自名色。大王怕我们乱了班次，不好点卯，一家与我们一个牌儿为号。你可有牌儿?”行者只见他那般打扮，那般报事，遂照他的模样变了；因不曾看见他的牌儿，所以身上没有。好大圣，更不说没有，就满口应承道：“我怎么没牌？但只是刚才领的新牌。拿你的出来我看。”那小妖那里知这个机括，即揭起衣服，贴身带着个金漆牌儿，穿条绒线绳儿，扯与行者看看。行者见那牌背是个“威镇诸魔”的金牌，正面有三个真字，是“小钻风”，他却心中暗想道：“不消说了！但是巡山的，必有个‘风’字坠脚。”便道：“你且放下衣走过，等我拿牌儿你看。”即转身，插下手，将尾巴梢儿的小毫毛拔下一根，捻他把，叫“变”！即变做个金漆牌儿，也穿上个绿绒绳儿，上书三个真字，乃“总钻风”，拿出来递与他看了。小妖大惊道：“我们都叫做个小钻风，偏你又叫做个甚么‘总钻风’！”行者干事找绝，说话合宜，就道：“你实不知。大王见我烧得火好，把我升个巡风；又与我个新牌，叫做‘总钻风’，教我管你这一班四十名兄弟也。”那妖闻言，即忙唱喏道：“长官，长官，新点出来的，实是面生，言语冲撞，莫怪！”行者还着礼笑道：“怪便不怪你，只是一件：见面钱却要哩。每人拿出五两来罢。”小妖道：“长官不要忙，待我向南岭头会了我这一班的人，一总打发罢。”行者道：“即如此，我和你同去。”那小妖真个前走，大圣随后相跟。"}]}
{"conversation": [{"input": "", "output": "不数里，忽见一座笔峰。何以谓之笔峰？那山头上长出一条峰来，约有四五丈高，如笔插在架上一般，故以为名。行者到边前，把尾巴掬一掬，跳上去坐在峰尖儿上。叫道：“钻风！都过来！”那些小钻风在下面躬身道：“长官，伺候。”行者道：“你可知大王点我出来之故?”小妖道：“不知。”行者道：“大王要吃唐僧，只怕孙行者神通广大，说他会变化，只恐他变作小钻风，来这里 着路径，打探消息，把我升作总钻风，来查勘你们这一班可有假的。”小钻风连声应道：“长官，我们俱是真的。”行者道：“你即是真的，大王有甚本事，你可晓得?”小钻风道：“我晓得。”行者道：“你晓得，快说来我听。如若说得合着我，便是真的；若说差了一些儿，便是假的。我定拿去见大王处治。”那小钻风见他坐在高处，弄獐弄智，呼呼喝喝的，没奈何，只得实说道：“我大王神通广大，本事高强，一口曾吞了十万天兵。”行者闻说，吐出一声道：“你是假的！”小钻风慌了道：“长官老爷，我是真的，怎么说是假的?”行者道：“你既是真的，如何胡说！大王身子能有多大，一口都吞了十万天兵?”小钻风道：“长官原来不知。我大王会变化！要大能撑天堂，要小就如菜子。因那年王母娘娘设蟠桃大会，邀请诸仙，他不曾具柬来请，我大王意欲争天，被玉皇差十万天兵来降我大王。是我大王变化法身，张开大口，似城门一般，用力吞将去，唬得众天兵不敢交锋，关了南天门，故此是一口曾吞十万兵。”行者闻言暗笑道：“若是讲手头之话，老孙也曾干过。”又应声道：“二大王有何本事?”小钻风道：“二大王身高三丈，卧蚕眉，丹凤眼，美人声，匾担牙，鼻似蛟龙。若与人争斗，只消一鼻子卷去，就是铁背铜身，也就魂亡魄丧！”行者道：“鼻子卷人的妖精也好拿。”又应声道：“三大王也有几多手段?”小钻风道：“我三大王不是凡间之怪物，名号云程万里鹏，行动时，抟风运海，振北图南。随身有一件儿宝贝，唤做‘阴阳二气瓶’，假若是把人装在瓶中，一时三刻，化为浆水。”"}]}
{"conversation": [{"input": "", "output": "行者听说，心中暗惊道：“妖魔倒也不怕，只是仔细防他瓶儿。”又应声道：“三个大王的本事，你倒也说得不差，与我知道的一样。但只是那个大王要吃唐僧哩?”小钻风道：“长官，你不知道?”行者喝道：“我比你不知些儿？因恐汝等不知底细，吩咐我来着实盘问你哩！”小钻风道：“我大大王与二大王久住在狮驼岭狮驼洞。三大王不在这里住，他原住处离此西下有四百里远近，那厢有座城，唤做狮驼国。他五百年前吃了这城国王及文武官僚，满城大小男女也尽被他吃了干净，因此上夺了他的江山，如今尽是些妖怪。不知那一年打听得东土唐朝差一个僧人去西天取经，说那唐僧乃十世修行的好人，有人吃他一块肉，就延寿长生不老。只因怕他一个徒弟孙行者十分利害，自家一个难为，径来此处与我这两个大王结为兄弟，合意同心，打伙儿捉那个唐僧也。” (36) \n行者闻言心中大怒道：“这泼魔十分无礼！我保唐僧成正果，他怎么算计要吃我的人！”恨一声咬响钢牙，掣出铁棒，跳下高峰，把棍子望小妖头上砑了一砑，可怜，就砑得像一个肉陀！自家见了，又不忍道：“咦！他倒是个好意，把些家常话儿都与我说了，我怎么却这一下子就结果了他？——也罢，也罢！左右是左右！”好大圣，只为师父阻路，没奈何干出这件事来。就把他牌儿解下，带在自家腰里，将“令”字旗掮在背上，腰间挂了铃，手里敲着梆子，迎风捻个诀，口里念个咒语，摇身一变，变的就像小钻风模样；拽回步径转旧路，找寻洞府，去打探那三个老妖魔的虚实。这正是：\n千般变化美猴王，万样腾那真本事。"}]}
{"conversation": [{"input": "", "output": "千般变化美猴王，万样腾那真本事。\n闯入深山，依着旧路正走处，忽听得人喊马嘶之声，即举目观之，原来是狮驼洞口有万数小妖排列着枪刀剑戟，旗帜旌旄。这大圣心中暗喜道：“李长庚之言，真是不妄，真是不妄！”原来这摆列的有些路数：二百五十名作一大队伍。他只见有四十名杂彩长旗，迎风乱舞，就知有万名人马；却又自揣自度道：“老孙变作小钻风，这一进去，那老魔若问我巡山的话，我必随机答应。倘或一时言语差讹，认得我啊，怎生脱体？就要往外跑时，那伙把门的挡住，如何出得门去？……要拿洞里妖王，必先除了门前众怪！”你道他怎么除得众怪？好大圣想着：“那老魔不曾与我会面，就知我老孙的名头，我且倚着我的这个名头，仗着威风，说些大话吓他一吓看。果然中土众僧有缘有分，取得经回，这一去，只消我几句英雄之言，就吓退那门前若干之怪；假若众僧无缘无分，取不得真经啊，就是纵然说得莲花现，也除不得西方洞外精。”心问口，口问心，思量此计，敲着梆，摇着铃，径直闯到狮驼洞口，早被前营上小妖挡住道：“小钻风来了?”行者不应，低着头就走。\n走至二层营里，又被小妖扯住着：“小钻风来了?”行者道：“来了。”众妖道：“你今早巡风去，可曾撞见甚么孙行者么?”行者道：“撞见的，正在那里磨扛子哩 (37) 。”众妖害怕道：“他怎么个模样？磨甚么扛子?”行者道：“他蹲在那涧边，还似个开路神；若站起来，好道有十数丈长！手里拿着一条铁棒，就似碗来粗细的一根大扛子，在那石崖上抄一把水，磨一磨，口里又念着：‘扛子啊！这一向不曾拿你出来显显神通，这一去就有十万妖精，也都替我打死，等我杀了那三个魔头祭你！’他要磨得明了，先打死你门前一万精哩！”那些小妖闻得此言，一个个心惊胆战，魂散魄飞。行者又道：“列位，那唐僧的肉也不多几斤，也分不到我处，我们替他顶这个缸怎的！不如我们各自散一散罢。”众妖都道：“说得是，我们各自顾命去来。”假若是些军民人等，服了圣化，就死也不敢走，原来此辈都是些狼虫虎豹，走兽飞禽，呜的一声，都哄然而去了。这个倒不像孙大圣几句铺头话 (38) ，却就如楚歌声吹散了八千兵 (39) 。行者暗自喜道：“好了，老妖是死了！闻言就走，怎敢觌面相逢？这进去还似此言方好；若说差了，才这伙小妖有一两个倒走进去听见，却不走了风汛?”你看他：\n存心来古洞，仗胆入深门。\n毕竟不知见那个老魔头有甚吉凶，且听下回分解。\n第七十五回　心猿钻透阴阳窍 魔王还归大道真\n却说孙大圣进于洞口，两边观看。只见："}]}
{"conversation": [{"input": "", "output": "第七十五回　心猿钻透阴阳窍 魔王还归大道真\n却说孙大圣进于洞口，两边观看。只见：\n骷髅若岭，骸骨如林。人头发 成毡片，人皮肉烂作泥尘。人筋缠在树上，干焦晃亮如银。真个是尸山血海，果然腥臭难闻。东边小妖，将活人拿了剐肉；西下泼魔，把人肉鲜煮鲜烹。若不美猴王如此英雄胆，第二个凡夫也进不得他门。\n不多时行入二层门里看时，呀！这里却比外面不同；清奇幽雅，秀丽宽平；左右有瑶草仙花，前后有乔松翠竹。又行七八里远近，才到三层门。闪着身，偷着眼看处，那上面高坐三个老妖，十分狞恶。中间的那个生得：\n凿牙锯齿，圆头方面。声吼若雷，眼光如电。仰鼻朝天，赤眉飘焰。但行处百兽心慌，若坐下群魔胆战。这一个是兽中王，青毛狮子怪。\n左手下那个生得：\n凤目金睛，黄牙粗腿。长鼻银毛，看头似尾。圆额皱眉，身躯磊磊。细声如窈窕佳人，玉面似牛头恶鬼。这一个是藏齿修身多年的黄牙老 。\n右手下那一个生得：\n金翅鲲头，星睛豹眼。振北图南，刚强勇敢。变生翱翔， 笑龙惨 (40) 。抟风翮百鸟藏头，舒利爪诸禽丧胆。这个是云程九万的大鹏雕。\n那两下列着有百十大小头目，一个个全装披挂，介胄整齐，威风凛凛，杀气腾腾。行者见了心中欢喜，一些儿不怕，大踏步径直进门，把梆铃卸下，朝上叫声：“大王。”三个老魔，笑呵呵问道：“小钻风，你来了?”行者应声道：“来了。”“你去巡山，打听孙行者的下落何如?”行者道：“大王在上，我也不敢说起。”老魔道：“怎么不敢说?”行者道：“我奉大王命，敲着梆铃正然走处，猛抬头，只看见一个人，蹲在那里磨扛子，还像个开路神，若站将起来，足有十数丈长短。他就着那涧崖石上，抄一把水，磨一磨，口里又念一声，说他那扛子到此还不曾显个神通，他要磨明，就来打大王。我因此知他是孙行者，特来报知。”\n那老魔闻此言，浑身是汗，唬得战呵呵的道：“兄弟，我说莫惹唐僧。他徒弟神通广大，预先作了准备，磨棍打我们，却怎生是好？教小的们，把洞外大小俱叫进来，关了门，让他过去罢。”那头目中有知道的报：“大王，门外小妖已都散了。”老魔道：“怎么都散了？想是闻得风声不好也。快早关门，快早关门！”众妖乒乓把前后门尽皆牢拴紧闭。"}]}
{"conversation": [{"input": "", "output": "行者自心惊道：“这一关了门，他再问我家长里短的事，我对不来，却不弄走了风，被他拿住？且再唬他一唬，教他开着门，好跑。”又上前道：“大王，他还说得不好。”老妖道：“他又说甚么?”行者道：“他说拿大大王剥皮，二大王剐骨，三大王抽筋。你们若关了门不出去呵，他会变化，一时变了个苍蝇儿，自门缝里飞进，把我们都拿出去，却怎生是好?”老魔道：“兄弟们仔细。我这洞里，递年家没个苍蝇，但是有苍蝇进来，就是孙行者。”行者暗笑道：“就变个苍蝇唬他一唬，好开门。”大圣闪在旁边，伸手去脑后拔了一根毫毛，吹一口仙气，叫：“变！”即变做一个金苍蝇，飞去望老魔劈脸撞了一头。那老怪慌了道：“兄弟，不停当！那话儿进门来了！”惊得那大小群妖，一个个丫钯扫帚，都上前乱扑苍蝇。\n这大圣忍不住，赥赥的笑出声来。干净他不宜笑，这一笑笑出原嘴脸来了，却被那第三个老妖魔，跳上前，一把扯住道：“哥哥，险些儿被他瞒了！”老魔道：“贤弟，谁瞒谁?”三怪道：“刚才这个回话的小妖，不是小钻风，他就是孙行者。必定撞见小钻风，不知是他怎么打杀了，却变化来哄我们哩。”行者慌了道：“他认得我了！”即把手摸摸，对老怪道：“我怎么是孙行者？我是小钻风，大王错认了。”老魔笑道：“兄弟，他是小钻风。他一日三次在面前点卯，我认得他。”又问：“你有牌儿么?”行者道：“有。”掳着衣服，就拿出牌子。老怪一发认实道：“兄弟，莫屈了他。”三怪道：“哥哥，你不曾看见他？他才子闪着身 (41) ，笑了一声，我见他就露出个雷公嘴来。见我扯住时，他又变作个这等模样。”叫：“小的们，拿绳来！”众头目即取绳索。三怪把行者扳翻倒，四马攒蹄捆住，揭起衣裳看时，足足是个弼马温。原来行者有七十二般变化，若是变飞禽、走兽、花木、器皿、昆虫之类，却就连身子滚去了；但变人物，却只是头脸变了，身子变不过来。果然一身黄毛，两块红股，一条尾巴。老妖看着道：“是孙行者的身子，小钻风的脸皮。是他了！”教：“小的们，先安排酒来，与你三大王递个得功之杯。既拿倒了孙行者，唐僧坐定是我们口里食也。”三怪道：“且不要吃酒。孙行者溜撒，他会逃遁之法，只怕走了。教小的们抬出瓶来，把孙行者装在瓶里，我们才好吃酒。”"}]}
{"conversation": [{"input": "", "output": "老魔大笑道：“正是，正是！”即点三十六个小妖，入里面开了库房门抬出瓶来。你说那瓶有多大？只得二尺四寸高。怎么用得三十六个人抬？那瓶乃阴阳二气之宝，内有七宝八卦、二十四气，要三十六人，按天罡之数才抬得动。不一时将宝瓶抬出，放在三层门外，展得干净 (42) ，揭开盖，把行者解了绳索，剥了衣服，就着那瓶中仙气，飕的一声吸入里面，将盖子盖上，贴了封皮。却去吃酒道：“猴儿今番入我宝瓶之中，再莫想那西方之路！若还能够拜佛求经，除是转背摇车，再去投胎夺舍是。”你看那大小群妖，一个个笑呵呵都去贺功不题。\n却说大圣到了瓶中，被那宝贝将身束得小了，索性变化，蹲在当中半晌，倒还荫凉，忽失声笑道：“这妖精外有虚名，内无实事。怎么告诵人说这瓶装了人，一时三刻化为脓血？若似这般凉快，就住上七八年也无事。”咦！大圣原来不知那宝贝根由：假若装了人，一年不语，一年荫凉；但闻得人言，就有火来烧了。大圣未曾说完，只见满瓶都是火焰，幸得他有本事，坐在中间，捻着避火决，全然不惧。耐到半个时辰，四周围钻出四十条蛇来咬，行者轮开手，抓将过来，尽力气一揝，揝做八十段。少时间，又有三条火龙出来，把行者上下盘绕，着实难禁，自觉慌张无措道：“别事好处，这三条火龙难为。再过一会不出，弄得火气攻心，怎了?”他想道：“我把身子长一长，券破罢 (43) 。”好大圣，捻着诀念声咒，叫“长”！即长了丈数高下，那瓶紧靠着身，也就长起去；他把身子往下一小，那瓶儿也就小下来了。行者心惊道：“难！难！难！怎么我长他也长，我小他也小？如之奈何！”说不了，孤拐上有些疼痛，急伸手摸摸，却被火烧软了，自己心焦道：“怎么好？孤拐烧软了，弄做个残疾之人了！”忍不住吊下泪来，这正是：\n遭魔遇苦怀三藏，着难临危虑圣僧。"}]}
{"conversation": [{"input": "", "output": "遭魔遇苦怀三藏，着难临危虑圣僧。\n道：“师父啊！当年皈正，蒙观音菩萨劝善，脱离天灾，我与你苦历诸山，收殄多怪 (44) ，降八戒，得沙僧，千辛万苦，指望同证西方，共成正果。何期今日遭此毒魔，老孙误入于此，倾了性命，撇你在半山之中不能前进。想是我昔日名高，故有今朝之难！”正此凄怆，忽想起：“菩萨当年在蛇盘山曾赐我三根救命毫毛，不知有无，且等我寻一寻看。”即伸手浑身摸了一把，只见脑后有三根毫毛，十分挺硬。忽喜道：“身上毛都如彼软熟，只此三根如此硬枪，必然是救我命的。”即便咬着牙，忍着疼，拔下毛，吹口仙气，叫“变”！一根即变作金钢钻，一根变作竹片，一根变作绵绳。扳张篾片弓儿，牵着那钻，照瓶底下飕飕的一顿钻。钻成一个眼孔，透进光亮。喜道：“造化，造化！却好出去也。”才变化出身，那瓶复荫凉了。怎么就凉？原来被他钻了，把阴阳之气泄了，故此遂凉。\n好大圣，收了毫毛，将身一小，就变做个蟭蟟虫儿，十分轻巧，细如须发，长似眉毛，自孔中钻出；且还不走，径飞在老魔头上钉着。那老魔正饮酒，猛然放下杯儿道：“三弟，孙行者这回化了么?”三魔笑道：“还到此时哩！”老魔教传令抬上瓶来。那下面三十六个小妖即便抬瓶，瓶就轻了许多，慌得众小妖报道：“大王，瓶轻了！”老魔喝道：“胡说！宝贝乃阴阳二气之全功，如何轻了！”内中有一个勉强的小妖 (45) ，把瓶提上来道：“你看这不轻了?”老魔揭盖看时，只见里面透亮，忍不住失声叫道：“这瓶里空者，控也！”大圣在他头上，也忍不住道一声：“我的儿呵！搜者，走也！”众怪听见道：“走了！走了！”即传令：“关门！关门！”\n那行者将身一抖，收了剥去的衣服，现本相，跳出洞外，回头骂道：“妖精不要无礼！瓶子钻破，装不得人了，只好拿了出恭！”喜喜欢欢，嚷嚷闹闹，踏着云头，径转唐僧处。那长老正在那里撮土为香，望空祷祝。行者且停云头，听他祷祝甚的。那长老合掌朝天道：\n祈请云霞众位仙，六丁六甲与诸天。\n愿保贤徒孙行者，神通广大法无边。"}]}
{"conversation": [{"input": "", "output": "祈请云霞众位仙，六丁六甲与诸天。\n愿保贤徒孙行者，神通广大法无边。\n大圣听得这般言语，更加努力，收敛云光近前叫道：“师父，我来了！”长老搀住道：“悟空，劳碌！你远探高山，许久不回，我甚忧虑。端的这山中有何吉凶?”行者笑道：“师父，才这一去，一则是东土众僧有缘有分，二来是师父功德无量无边，三也亏弟子法力！……”将前项妆钻风、陷瓶里及脱身之事，细陈了一遍。“今得见尊师之面，实为两世之人也！”长老感谢不尽道：“你这番不曾与妖精赌斗么?”行者道：“不曾。”长老道：“这等保不得我过山了?”行者是个好胜的人，叫喊道：“我怎保你过山不得?”长老道：“不曾与他见个胜负，只这般含糊，我怎么敢前进?”大圣笑道：“师父，你也忒不通变。常言道：‘单丝不线，孤掌难鸣。’那魔三个，小妖千万，教老孙一人，怎生与他赌斗?”长老道：“寡不敌众，是你一人也难处。八戒、沙僧他也都有本事，教他们都去，与你协力同心，扫净山路，保我过去罢。”行者沉吟道：“师言最当。着沙僧保护你，着八戒跟我去罢。”那呆子慌了道：“哥哥没眼色！我又粗夯，无甚本事，走路扛风，跟你何益?”行者道：“兄弟，你虽无甚本事，好道也是个人。俗云：‘放屁添风’。你也可壮我些胆气。”八戒道：“也罢，也罢，望你带挈带挈。但只急溜处，莫捉弄我。”长老道：“八戒在意，我与沙僧在此。”\n那呆子抖擞神威，与行者纵着狂风，驾着云雾，跳上高山，即至洞口。早见那洞门紧闭，四顾无人。行者上前，执铁棒厉声高叫道：“妖怪开门！快出来与老孙打耶！”那洞里小妖报入，老魔心惊胆战道：“几年都说猴儿狠，话不虚传果是真！”二老怪在旁问道：“哥哥怎么说?”老魔道：“那行者早间变小钻风混进来，我等不能相识。幸三贤弟认得，把他装在瓶里。他弄本事，钻破瓶儿，却又摄去衣服走了。如今在外叫战，谁敢与他打个头仗?”更无一人答应。又问，又无人答，都是那装聋推哑。老魔发怒道：“我等在西方大路上，忝着个丑名 (46) ，今日孙行者这般藐视，若不出去与他见阵，也低了名头。等我舍了这老性命去与他战上三合！三合战得过，唐僧还是我们口里食；战不过，那时关了门，让他过去罢。”遂取披挂结束了，开门前走。\n行者与八戒在门旁观看，真是好一个怪物：\n铁额铜头戴宝盔，盔缨飘舞甚光辉。\n辉辉掣电双睛亮，亮亮铺霞两鬓飞。\n勾爪如银尖且利，锯牙似凿密还齐。\n身披金甲无丝缝，腰束龙绦有见机。\n手执钢刀明晃晃，英雄威武世间稀。\n一声吆喝如雷震，问道“敲门者是谁”？"}]}
{"conversation": [{"input": "", "output": "手执钢刀明晃晃，英雄威武世间稀。\n一声吆喝如雷震，问道“敲门者是谁”？\n大圣转身道：“是你孙老爷齐天大圣也。”老魔笑道：“你是孙行者？大胆泼猴！我不惹你，你却为何在此叫战?”行者道：“有风方起浪，无潮水自平。你不惹我，我好寻你？只因你狐群狗党，结为一伙，算计吃我师父，所以来此施为。”老魔道：“你这等雄纠纠的嚷上我门，莫不是要打么?”行者道：“正是。”老魔道：“你休猖獗！我若调出妖兵摆开阵势，摇旗擂鼓与你交战，显得我是坐家虎，欺负你了。我只与你一个对一个，不许帮丁！”行者闻言，叫：“猪八戒走过，看他把老孙怎的！”那呆子真个闪在一边。老魔道：“你过来，先与我做个桩儿，让我尽力气着光头砍上三刀，就让你唐僧过去；假若禁不得，快送你唐僧来，与我做一顿下饭！”行者闻言笑道：“妖怪，你洞里若有纸笔，取出来与你立个合同。自今日起，就砍到明年，我也不与你当真。”\n那老魔抖擞威风，丁字步站定，双手举刀，望大圣劈顶就砍。这大圣把头往上一迎，只闻扢扠一声响，头皮儿红也不红。那老魔大惊道：“这猴子好个硬头呵！”大圣笑道：“你不知。老孙是：\n生就铜头铁脑盖，天地乾坤世上无。\n斧砍锤敲不得碎，幼年曾入老君炉。\n四斗星官监临造 (47) ，二十八宿用工夫。\n水浸几番不得坏，周围扢搭板筋铺。\n唐僧还恐不坚固，预先又上紫金箍。”\n老魔道：“猴儿不要说嘴，看我这二刀来，决不容你性命！”行者道：“不见怎的，左右也只这般砍罢了。”老魔道：“猴儿，你不知这刀：\n金火炉中造，神功百炼熬。锋刃依三略，刚强按六韬。却似苍蝇尾，犹如白蟒腰。入山云荡荡，下海浪滔滔。琢磨无遍数，煎熬几百遭。深山古洞放，上阵有功劳。搀着你这和尚天灵盖，一削就是两个瓢！”\n大圣笑道：“这妖精没眼色，把老孙认做个瓢头哩。也罢，误砍误让，教你再砍一刀看怎么。”"}]}
{"conversation": [{"input": "", "output": "大圣笑道：“这妖精没眼色，把老孙认做个瓢头哩。也罢，误砍误让，教你再砍一刀看怎么。”\n那老魔举刀又砍，大圣把头迎一迎，乒乓的劈做两半个；大圣就地打个滚，变做两个身子。那妖一见慌了，手按下钢刀。猪八戒远远望见，笑道：“老魔好砍两刀的，却不是四个人了?”老魔指定行者道：“闻你能使分身法，怎么把这法儿拿出在我面前使！”大圣道：“何为分身法?”老魔道：“为甚么先砍你一刀不动，如今砍你一刀，就是两个人?”大圣笑道：“妖怪，你切莫害怕，砍上一万刀，还你二万个人！”老魔道：“你这猴儿，你只会分身，不会收身。你若有本事收做一个，打我一棍去罢。”大圣道：“不许说谎。你要砍三刀，只砍了我两刀；教我打一棍，若打了棍半，就不姓孙！”老魔道：“正是，正是。”\n好大圣，就把身搂上来，打个滚，依然一个身子，掣棒劈头就打。那老魔举刀架住道：“泼猴无礼！甚么样个哭丧棒，敢上门打人?”大圣喝道：“你若问我这条棍，天上地下，都有名声。”老魔道：“怎见名声?”他道：\n棒是九转镔铁炼，老君亲手炉中煅。\n禹王求得号‘神珍’，四海八河为定验。\n中间星斗暗铺陈，两头箝裹黄金片。\n花纹密布鬼神惊，上造龙纹与凤篆 (48) 。\n名号‘灵阳棒’一条，深藏海藏人难见。\n成形变化要飞腾，飘飘五色霞光现。\n老孙得道取归山，无穷变化多经验。\n时间要大瓮来粗，或小些微如铁线。\n粗如南岳细如针 (49) ，长短随吾心意变。\n轻轻举动彩云生，亮亮飞腾如闪电。\n攸攸冷气逼人寒，条条杀雾空中现。\n降龙伏虎谨随身，天涯海角都游遍。\n曾将此棍闹天宫，威风打散蟠桃宴。\n天王赌斗未曾赢，哪吒对敌难交战。\n棍打诸神没躲藏，天兵十万都逃窜。\n雷霆众将护灵霄，飞身打上通明殿。\n掌朝天使尽皆惊，护驾仙卿俱搅乱。\n举棒掀翻北斗宫，回首振开南极院。\n金阙天皇见棍凶，特请如来与我见。\n兵家胜负自如然，困苦灾危无可辨。\n整整挨排五百年，亏了南海菩萨劝。\n大唐有个出家僧，对天发下洪誓愿。\n枉死城中度鬼魂，灵山会上求经卷。\n西方一路有妖魔，行动甚是不方便。\n已知铁棒世无双，央我途中为侣伴。\n邪魔汤着赴幽冥，肉化红尘骨化面。\n处处妖精棒下亡，论万成千无打算。\n上方击坏斗牛宫，下方压损森罗殿。\n天将曾将九曜追，地府打伤催命判。\n半空丢下振山川，胜如太岁新华剑。\n全凭此棍保唐僧，天下妖魔都打遍。\n那魔闻言，战兢兢舍着性命，举刀就砍。猴王笑吟吟使铁棒前迎。他两个先时在洞前撑持，然后跳起去，都在半空里厮杀。这一场好杀："}]}
{"conversation": [{"input": "", "output": "天河定底神珍棒，棒名如意世间高。夸称手段魔头恼，大捍刀擎法力豪。门外争持还可近，空中赌斗怎相饶！一个随心更面目，一个立地长身腰。杀得满天云气重，遍野雾飘飘。那一个几番立意擒三藏，这一个广施法力保唐朝。都因佛祖传经典，邪正分明恨苦交。\n那老魔与大圣斗经二十馀合，不分输赢。原来八戒在底下见他两个战到好处，忍不住掣钯架风，跳将起去，望妖魔劈脸就筑。那魔慌了，不知八戒是个嘑头性子 (50) ，冒冒失失的唬人，他只道嘴长耳大，手硬钯凶，败了阵，丢了刀，回头就走。大圣喝道：“赶上！赶上！”这呆子仗着威风，举着钉钯，即忙赶下怪去。老魔见他赶的相近，在坡前立定，迎着风头，幌一幌现了原身，张开大口，就要来吞八戒。八戒害怕，急抽身往草里一钻，也管不得荆针棘刺，也顾不得刮破头疼，战兢兢的，在草里听着梆声。随后行者赶到，那怪也张口来吞，却中了他的机关，收了铁棒，迎将上去，被老魔一口吞之。唬得个呆子在草里囊囊咄咄的埋怨道 (51) ：“这个弼马温，不识进退！那怪来吃你，你如何不走，反去迎他？这一口吞在肚中，今日还是个和尚，明日就是个大恭也！”那魔得胜而去，这呆子才钻出草来，溜回旧路。\n却说三藏在那山坡下，正与沙僧盼望，只见八戒喘呵呵的跑来。三藏大惊道：“八戒，你怎么这等狼狈？悟空如何不见?”呆子哭哭啼啼道：“师兄被妖精一口吞下肚去了！”三藏听言，唬倒在地，半晌间跌脚拳胸道：“徒弟呀！只说你善会降妖，领我西天见佛，怎知今日死于此怪之手！苦哉，苦哉！我弟子同众的功劳，如今都化作尘土矣！”那师父十分苦痛。你看那呆子，他也不来劝解师父，却叫：“沙和尚，你拿将行李来，我两个分了罢。”沙僧道：“二哥，分怎的?”八戒道：“分开了，各人散火：你往流沙河，还去吃人；我往高老庄，看看我浑家。将白马卖了，与师父买个寿器送终 (52) 。”长老气嘑嘑的，闻得此言，叫皇天放声大哭。且不题。"}]}
{"conversation": [{"input": "", "output": "却说那老魔吞了行者，以为得计，径回本洞。众妖迎问出战之功。老魔道：“拿了一个来了。”二魔喜道：“哥哥拿的是谁?”老魔道：“是孙行者。”二魔道：“拿在何处?”老魔道：“被我一口吞在腹中哩。”第三个魔头大惊道：“大哥啊，我就不曾吩咐你，孙行者不中吃！”那大圣肚里道：“忒中吃！又禁饥，再不得饿！”慌得那小妖道：“大王，不好了！孙行者在你肚里说话哩！”老魔道：“怕他说话！有本事吃了他，没本事摆布他不成？你们快去烧些盐白汤，等我灌下肚去，把他哕出来 (53) ，慢慢的煎了吃酒。”小妖真个冲了半盆盐汤。老怪一饮而干，洼着口 (54) ，着实一呕，那大圣在肚里生了根，动也不动；却又拦着喉咙，往外又吐，吐得头晕眼花，黄胆都破了，行者越发不动。老魔喘息了，叫声：“孙行者，你不出来?”行者道：“早哩，正好不出来哩！”老魔道：“你怎么不出?”行者道：“你这妖精，甚不通变。我自做和尚，十分淡薄，如今秋凉，我还穿个单直裰。这肚里倒暖，又不透风，等我住过冬才好出来。”\n众妖听说，都道：“大王，孙行者要在你肚里过冬哩！”老魔道：“他要过冬，我就打起禅来，使个搬运法，一冬不吃饭，就饿杀那弼马温！”大圣道：“我儿子，你不知事！老孙保唐僧取经，从广里过，带了个折叠锅儿，进来煮杂碎吃。将你这里边的肝、肠、肚、肺，细细儿受用，还够盘缠到清明哩 (55) ！”那二魔大惊道：“哥呵，这猴子他干得出来！”三魔道：“哥呵，吃了杂碎也罢，不知在那里支锅?”行者道：“三叉骨上好支锅。”三魔道：“不好了！假若支起锅，烧动火烟，煼到鼻孔里，打嚏喷么?”行者笑道：“没事！等老孙把金箍棒往顶门里一搠，搠个窟窿：一则当天窗，二来当烟洞。”"}]}
{"conversation": [{"input": "", "output": "老魔听说，虽说不怕，却也心惊。只得硬着胆叫：“兄弟们莫怕，把我那药酒拿来，等我吃几盅下去，把猴儿药杀了罢！”行者暗笑道：“老孙五百年前大闹天宫时，吃老君丹，玉皇酒，王母桃，乃凤髓龙肝，那样东西我不曾吃过？是甚么药酒，敢来药我?”那小妖真个将药酒筛了两壶，满满斟了一盅，递与老魔。老魔接在手中，大圣在肚里就闻得酒香，道：“不要与他吃！”好大圣，把头一扭，变做个喇叭口子，张在他喉咙之下。那怪啯的咽下，被行者啯的接吃了。第二盅咽下，被行者啯的又接吃了。一连咽了七八盅，都是他接吃了。老魔放下盅道：“不吃了。这酒常时吃两盅，腹中如火；却才吃了七八盅，脸上红也不红！”原来这大圣吃不多酒，接了他七八盅吃了，在肚里撒起酒风来，不住的支架子，跌四平，踢飞脚；抓住肝花打秋千，竖蜻蜓，翻根头乱舞。那怪物疼痛难禁，倒在地下。\n毕竟不知死活如何，且听下回分解。\n--------------------\n(1) 　犼——一种野兽名，类似狗。传说中佛的坐骑。清·袁枚《续新齐谐·犼》：“犼有神通，口吐烟火，能与龙斗，故佛骑以镇压之。”\n(2) 　含忖——即寒伧，不体面。这里作动词用，有讥笑的意思。\n(3) 　禳(ráng)——脏，污秽。\n(4) 　怛突——怛，忧伤。怛突，忧愁不安。\n(5) 　二三两句——二三相乘得六，悟空循着妖王的口气说，八卦炉炼出的铃儿是六个，三雌三雄，老妖得雄，自己得雌。\n(6) 　孔雀大明王菩萨——佛教菩萨，全名为“佛母大金曜孔雀明王”。一头四臂，驾孔雀。一手执开敷莲花，一手执俱缘果，一手当心执吉祥果，一手执三五茎孔雀尾。\n(7) 　啾疾——又作“啾唧”，小病，没有生命危险的病。\n(8) 　龙须蝇帚——蝇帚即麈，拂尘。龙须形容其精致。\n(9) 　紫阳真人——即张伯端，北宋道士，字平叔，号紫阳真人。浙江天台人，是道教内丹派南宗的开山祖师。自幼好学，广涉佛、道、儒三家典籍，将儒学与佛学的一些道理，引入道教的内丹修炼，主张先修命，后修性的“性命双修”之学，对后世影响很大。\n(10) 　蓬窗——即指蓬屋，草房。\n(11) 　飘扬翠袖——自此以下皆描写三个女子踢气毬的情况，其中如“拿头”、“张泛”、“出墙花”、“大过海”、“单枪”、“对拐”、“卧鱼”等，都是踢毬的身段名称和术语。\n(12) 　太华——山名，即西岳华山，在陕西华阴县南。因为西面有“少华山”，所以称它为“太华山”。\n(13) 　瞒——此字多义，这里意思是蒙住，罩住。"}]}
{"conversation": [{"input": "", "output": "(13) 　瞒——此字多义，这里意思是蒙住，罩住。\n(14) 　柳眉横远岫——是说女子的眉色象远山一样。典出卓文君故事。晋代·葛洪《西京杂记》：“文君姣好，眉色如望远山，脸际常若芙蓉，肌肤柔滑如脂。”后来人们常用“春山”、“远山”、“远岫”等词形容女子的美眉。\n(15) 　檀口——红艳艳的嘴唇。檀，红色。\n(16) 　太阳星原贞有十——古代神话说尧时，天上原来有十个太阳，禾苗全都晒得枯萎了。尧命令后羿射下九个太阳，人们才得安居乐业。《楚辞·天问》：“羿焉 日，乌焉解羽？”汉·王逸注：“尧时十日并出，草木焦枯。尧令羿仰射十日，中其九日，日中九乌皆死，堕其羽翼，故留一日也。”又见《淮南子·本经训》。\n(17) 　九乌——古代传说，日中有金乌。后羿射落九个太阳，将九乌射死。\n(18) 　滑扢虀(gējī)——滑溜溜，滑里吧唧。\n(19) 　翛翛——形容虫蚁快速地飞来飞去。\n(20) 　撒货头口——撒货也作“撒和”；头口，牲口。意思是喂牲口。\n(21) 　准头——鼻子。\n(22) 　达达——鞑靼人。古时汉族对北方各游牧民族的统称。\n(23) 　装幌子——幌子，标志的意思。这里的意思与前所注不同，意思是做出些叫人难堪的事情当道观的标记，败坏门风。\n(24) 　唾着脸——沉下脸，没好脸色。\n(25) 　等子——即戥子，也叫戥秤。是秤量微小东西的秤杆。最大单位以两计。用来秤金银、药材等物。\n(26) 　索着头——即缩着头。\n(27) 　金吾——一种意思是古代负责皇帝、大臣警卫的武官；另一种意思是棍棒。崔豹《古今注》说：“……金吾亦棒也，以铜为之，黄金涂两末，谓为金吾。”这里指悟空的金箍棒。\n(28) 　四谛——佛教的基本教义，是将现实世界的苦难和原因，及摆脱方法归结为：苦谛、集谛、灭谛、道谛。\n(29) 　揌——同塞。\n(30) 　梧桐一叶惊——梧桐树飘落一叶，就知道秋天要到了。《淮南子·说山训》：“以小明大，见一叶落而知岁之将暮。”又，钟嗣成散曲【南吕·骂玉郎过感皇恩采茶歌】《四时佳兴·秋》：“梧飘一叶知时候，凉气因暑收，楼头乞巧传旧闻。”\n(31) 　寒蝉应律鸣——蝉应合律象而鸣叫。就是说蝉的叫声符合季节的到来，这是自然规律。\n(32) 　阎浮世——佛教语，即阎浮提，梵语音译，指人世间。\n(33) 　走花弄水——耍花样，不实在。\n(34) 　魇样——迷惑。"}]}
{"conversation": [{"input": "", "output": "(33) 　走花弄水——耍花样，不实在。\n(34) 　魇样——迷惑。\n(35) 　执结——对官府开具的负责任的、确实的字据。孙悟空托大，居高临下，让妖魔开具确实的、如同对官衙开具的字据。\n(36) 　打伙儿捉那个唐僧——这句以下写悟空怎样处置那些小钻风，有些交代不清的地方。悟空是与小钻风到笔峰去见那一班小钻风的，并与他们说话。后来悟空打死了小钻风，那么其余小钻风呢？没有交代。《西游证道书》写得比较清楚，写道：“行者听小钻风说完了，道：‘你们说得果然不差。我今日且不问你们要见面钱，你原着先来的这个，跟我见大王回话去。’那先来巡山的小钻风当真跟着行者就走。走不上半里路，被行者挚出铁棒，照头上一砑，就砑做一个肉饼。”这样交代，就比较清楚了。\n(37) 　扛子——即杠子，也作“摃子”，粗而长的棍棒。\n(38) 　铺头话——铺，铺叙。铺头话的意思是编排夸大的话。\n(39) 　楚歌吹散八千兵——这是秦汉之间，西楚霸王的故事。项羽被围在垓下，只剩八千士兵而粮草匮乏。在汉军重重包围下，夜里听见汉军军营中楚歌四起，知道自己的根据地已经被汉军占领，大势已去。四面楚歌使楚军斗志尽消。事见《史记·项羽本纪》：“项王军壁垓下，兵少食尽，汉军及诸侯兵围之数重。夜闻汉军四面皆楚歌，项王乃大惊，曰：‘汉皆已得楚乎?是何楚人之多也?’项王则夜起，饮帐中。有美人名虞，常幸从；骏马曰骓，常骑之。于是项王乃悲歌慷慨，自为诗曰：‘力拔山兮气盖世，时不利兮骓不逝。骓不逝兮可奈何，虞兮虞兮乃若何！’歌数阕，美人和之。项王泣数行下。左右皆泣，莫能仰视。”\n(40) 　 笑— 雀，一种小鸟，鹑的一种。“鷃笑”典出《庄子·逍遥游》：“有鸟焉，其名为鹏，背若泰山，翼若垂天之云。抟扶摇羊角而上者九万里。绝云气，负青天，然后图南，且适南冥也。斥鷃笑之曰：‘彼且奚适也？我腾跃而上不过数仭而下，翱翔蓬蒿之间，此也飞之至也。而彼且奚适也？’”大鹏一飞九万里，追求远大前程；而鷃雀满足于蓬蒿之间，而且还讥笑大鹏，是目光短浅的人，不能理解有雄心壮志的人。这里点出第三个老妖是鹏，并写出大鹏的威武和野心。下面“云程九万”的出处同此。\n(41) 　才子——刚才。\n(42) 　展——檫，抹。\n(43) 　券——可能是方言。撞或撑的意思。\n(44) 　收殄(tiǎn)——降伏、消灭。\n(45) 　勉强——这里是尽全力的意思。"}]}
{"conversation": [{"input": "", "output": "(44) 　收殄(tiǎn)——降伏、消灭。\n(45) 　勉强——这里是尽全力的意思。\n(46) 　忝着个丑名——这里是谦逊的说法。忝是谦语，有愧于什么的意思。丑名也是谦虚的说法，实际的意思是有大名气。\n(47) 　四斗星官——道教的星神，四斗是北斗七宫、南斗六宫、东斗五宫、西斗四宫。其实道教星斗中还有“中斗星君”，合称“五斗星君”。不过，除了北斗、南斗是天体中实有的星宿外，其他三斗并没有相应的实体星宿，只是道教的星君。\n(48) 　凤篆——即鸟篆，古文字，注已见前。\n(49) 　南岳——五岳之一，即衡山。位于湖南中部，有七十二峰。\n(50) 　嘑(hū)头性子——冲动的性子。\n(51) 　囊囊咄咄——嘟嘟囔囔。\n(52) 　寿器——棺材。\n(53) 　哕(yuě)——呕吐。\n(54) 　洼(wā)——张大嘴的样子。\n(55) 　盘缠——原是路费、钱。这里作花费解释。"}]}
{"conversation": [{"input": "", "output": "料字卷之十六\n第七十六回　心神居舍魔归性 木母同降怪体真\n话表孙大圣在老魔肚里支吾一会 (1) ，那魔头倒在尘埃，无声无气，若不言语，想是死了，却又把手放放。魔头回过气来，叫一声：“大慈大悲齐天大圣菩萨！”行者听见道：“儿子，莫废工夫，省几个字儿，只叫孙外公罢。”那妖魔惜命，真个叫：“外公！外公！是我的不是了！一差二误吞了你，你如今却反害我。万望大圣慈悲，可怜蝼蚁贪生之意，饶了我命，愿送你师父过山也。”大圣虽英雄，甚为唐僧进步。他见妖魔哀告，好奉承的人，也就回了善念，叫道：“妖怪，我饶你，你怎么送我师父?”老魔道：“我这里也没甚么金银、珠翠、玛瑙、珊瑚、琉璃、琥珀、玳瑁珍奇之宝相送，我兄弟三个，抬一乘香藤轿儿，把你师父送过此山。”行者笑道：“既是抬轿相送，强如要宝。你张开口，我出来。”那魔头真个就张开口。那三魔走近前，悄悄的对老魔道：“大哥，等他出来时，把口往下一咬，将猴儿嚼碎，咽下肚，却不得磨害你了。”\n原来行者在里面听得，便不先出去，却把金箍棒伸出，试他一试。那怪果往下一口，扢喳的一声，把个门牙都迸碎了。行者抽回棒道：“好妖怪！我倒饶你性命出来，你反咬我，要害我命！我不出来，活活的只弄杀你！不出来，不出来！”老魔报怨三魔道：“兄弟，你是自家人弄自家人了。且是请他出来好了，你却教我咬他。他倒不曾咬着，却迸得我牙龈疼痛。这是怎么起的！”\n三魔见老魔怪他，他又作个激将法，厉声高叫道：“孙行者，闻你名如轰雷贯耳，说你在南天门外施威，灵霄殿下逞势；如今在西天路上降妖缚怪，原来是个小辈的猴头！”行者道：“我何为小辈?”三怪道：“‘好汉千里客，万里去传名。’你出来，我与你赌斗，才是好汉，怎么在人肚里做勾当！非小辈而何?”行者闻言，心中暗想道：“是，是，是！我若如今扯断他肠，揌破他肝，弄杀这怪，有何难哉？但真是坏了我的名头……也罢！也罢！”“你张口，我出来与你比并。但只是你这洞口窄逼，不好使家火，须往宽处去。”三魔闻说，即点大小怪，前前后后，有三万多精，都执着精锐器械，出洞摆开一个三才阵势，专等行者出口，一齐上阵。那二怪搀着老魔，径至门外，叫道：“孙行者，好汉出来！此间有战场，好斗！”"}]}
{"conversation": [{"input": "", "output": "大圣在他肚里，闻得外面鸦鸣鹊噪，鹤唳风声，知道是宽阔之处。却想着：“我不出去，是失信与他；若出去，这妖精人面兽心，先时说送我师父，哄我出来咬我，今又调兵在此。……也罢，也罢！与他个两全其美：出去便出去，还与他肚里生下一个根儿。”即转手，将尾上毫毛先拔了一根，吹口仙气，叫：“变！”即变一条绳儿，只有头发粗细，倒有四十丈长短。那绳儿理出去，见风就长粗了。把一头拴着妖怪的心肝系上，打做个活扣儿，那扣儿不扯不紧，扯紧就痛。却拿着一头，笑道：“这一出去，他送我师父便罢；如若不送，乱动刀兵，我也没工夫与他打，只消扯此绳儿，就如我在肚里一般！”又将身子变得小小的，往外爬；爬到咽喉之下，见妖精大张着方口，上下钢牙，排如利刃，忽思量道：“不好，不好！若从口里出去扯这绳儿，他怕疼，往下一嚼，却不咬断了？我打他没牙齿的所在出去。”好大圣，理着绳儿从他那上腭子往前爬，爬到他鼻孔里。那老魔鼻子发痒，“阿啛”的一声，打了个喷嚏，却迸出行者。\n行者见了风，把腰躬一躬，就长了有三丈长短，一只手扯着绳儿，一只手拿着铁棒。那魔头不知好歹，见他出来了，就举钢刀劈脸来砍。这大圣一只手使铁棒相迎。又见那二怪使枪，三怪使戟，没头没脸的乱上。大圣放松了绳，收了铁棒，急纵身驾云走了。原来怕那伙小妖围绕，不好干事，他却跳出营外，去那空阔山头上落下云，双手把绳尽力一扯，老魔心里才疼。他害疼，往上一挣，大圣复往下一扯。众小妖远远看见，齐声高叫道：“大王莫惹他，让他去罢！这猴儿不按时景，清明还未到，他却那里放风筝也！”大圣闻言，着力气蹬了一蹬，那老魔从空中，拍刺刺，似纺车儿一般，跌落尘埃。就把那山坡下死硬的黄土跌做个二尺浅深之坑。"}]}
{"conversation": [{"input": "", "output": "慌得那二怪、三怪，一齐按下云头，上前拿住绳儿，跪在坡下，哀告道：“大圣啊，只说你是个宽洪海量之仙，谁知是个鼠腹蜗肠之辈。实实的哄你出来，与你见阵，不期你在我家兄心上拴了一根绳子！”行者笑道：“你这伙泼魔，十分无礼！前番哄我出去便就咬我，这番哄我出来，却又摆阵敌我。似这几万妖兵，战我一个，理上也不通。扯了去，扯了去见我师父！”那怪一齐叩头道：“大圣慈悲，饶我性命，愿送老师父过山！”行者笑道：“你要性命，只消拿刀把绳子割断罢了。”老魔道：“爷爷呀，割断外边的，这里边的拴在心上，喉咙里又 的恶心，怎生是好?”行者道：“既如此，张开口，等我再进去解出绳来。”老魔慌了道：“这一进去，又不肯出来，却难也！却难也！”行者道：“我有本事外边就可以解得里面绳头也，解了可实实的送我师父么?”老魔道：“但解就送，决不敢打诳语。”大圣审得是实，即便将身一抖，收了毫毛，那怪的心就不疼了。这是孙大圣掩样的法儿，使毫毛拴着他的心，收了毫毛，所以就不害疼也。三个妖纵身而起，谢道：“大圣请回，上复唐僧，收拾下行李，我们就抬轿来送。”众怪偃干戈，尽皆归洞。\n大圣收绳子径转山东，远远的看见唐僧睡在地下打滚痛哭；猪八戒与沙僧解了包袱，将行李搭分儿，在那里分哩。行者暗暗嗟叹道：“不消讲了，这定是八戒对师父说我被妖精吃了，师父舍不得我，痛哭，那呆子却分东西散火哩。咦！不知可是此意，且等我叫他一声看。”落下云头，叫道：“师父！”沙僧听见，报怨八戒道：“你是个‘棺材座子——专一害人’！师兄不曾死，你却说他死了，在这里干这个勾当！那里不叫将来了?”八戒道：“我分明看见他被妖精一口吞了，想是日辰不好，那猴子来显魂哩。”行者到跟前，一把挝住八戒脸，一个巴掌打了个踉跄，道：“夯货！我显甚么魂?”呆子侮着脸道：“哥哥，你实是那怪吃了，你，你怎么又活了?”行者道：“像你这个不济事的脓包！他吃了我，我就抓他肠，捏他肺，又把这条绳儿穿住他的心，扯他疼痛难禁，一个个叩头哀告，我才饶了他性命。如今抬轿来送我师父过山也。”那三藏闻言，一骨鲁爬起来，对行者躬身道：“徒弟呵，累杀你了！若信悟能之言，我已绝矣！”行者轮拳打着八戒骂道：“这个馕糠的呆子，十分懈怠，甚不成人！师父，你切莫恼，那怪就来送你也。”沙僧也甚生惭愧，连忙遮掩，收拾行李，扣背马匹，都在途中等候不题。"}]}
{"conversation": [{"input": "", "output": "却说三个魔头，帅群精回洞。二怪道：“哥哥，我只道是个九头八尾的孙行者，原来是恁的个小小猴儿！你不该吞他，只与他斗时，他那里斗得过你我？洞里这几万妖精，吐唾沫也可渰杀他。你却将他吞在肚里，他便弄起法来教你受苦，怎么敢与他比较？才自说送唐僧，都是假意，实为兄长性命要紧，所以哄他出来。决不送他！”老魔道：“贤弟不送之故，何也?”二怪道：“你与我三千小妖，摆开阵势，我有本事拿住这个猴头。”老魔道：“莫说三千，凭你起老营去，只是拿住他，便大家有功。”\n那二魔即点三千小妖，径到大路旁点开，着一个蓝旗手往来传报，教：“孙行者！赶早出来，与我二大王爷爷交战！”八戒听见，笑道：“哥呵，常言道：‘说谎不瞒当乡人。’就来弄虚头捣鬼！怎么说降了妖精，就抬轿来送师父，却又来叫战，何也?”行者道：“老怪已被我降了，不敢出头，闻着个‘孙’字儿，也害头疼。这定是二妖魔不伏气送我们，故此叫战。我道兄弟，这妖精有弟兄三个，这般义气；我弟兄也是三个，就没些义气。我已降了大魔，二魔出来，你就与他战战，未为不可。”八戒道：“怕他怎的！等我去打他一仗来！”行者道：“要去便去罢。”八戒笑道：“哥呵，去便去，你把那绳儿借与我使使。”行者道：“你要怎的？你又没本事钻在肚里，你又没本事拴在他心上，要他何用?”八戒道：“我要扣在这腰间做个救命索。你与沙僧扯住后手，放我出去与他交战。估着赢了他，你便放松，我把他拿住；若是输与他，你把我扯回来，莫教他拉了去。”真个行者暗笑道：“也是捉弄呆子一番！”就把绳儿扣在他腰里，撮弄他出战。\n那呆子举钉钯跑上山崖，叫道：“妖精！出来，与你猪祖宗打来！”那蓝旗手急报道：“大王，有一个长嘴大耳朵的和尚来了。”二怪即出营，见了八戒，更不打话，挺枪劈面刺来。这呆子举钯上前迎住。他两个在山坡前搭上手，斗不上七八回合，呆子手软，架不得妖魔，急回头叫：“师兄，不好了！扯扯救命索，扯扯救命索！”这壁厢大圣闻言，转把绳子放松了抛将去。那呆子败了阵。往后就跑。原来那绳子拖着走，还不觉；转回来，因松了倒有些绊脚，自家绊倒了一跌，爬起来又一跌。始初还跌个躘踵，后面就跌了个嘴抢地。被妖精赶上，摔开鼻子，就如蛟龙一般，把八戒一鼻子卷住，得胜回洞。众妖凯歌齐唱，一拥而归。"}]}
{"conversation": [{"input": "", "output": "这坡下三藏看见，又恼行者道：“悟空，怪不得悟能咒你死哩！原来你兄弟全无相亲相爱之意，专怀相嫉相妒之心。他那般说，教你扯扯救命索，你怎么不扯，还将索子丢去？如今教他被害，却如之何?”行者笑道：“师父也忒护短，忒偏心！罢了，像老孙拿去时，你略不挂念，左右是舍命之材；这呆子才自遭擒，你就怪我。也教他受些苦恼，方见取经之难。”三藏道：“徒弟呵，你去我岂不挂念？想着你会变化，断然不至伤身。那呆子生得狼犺，又不会腾那，这一去少吉多恶。你还去救他一救。”行者道：“师父不得报怨，等我去救他一救。”\n急纵身赶上山，暗中恨道：“这呆子咒我死，且莫与他个快活！且跟去看那妖精怎么摆布他，等他受些罪，再去救他。”即捻诀念起真言，摇身一变，即变做个蟭蟟虫，飞将去钉在八戒耳朵根上，同那妖精到了洞里。二魔帅三千小怪，大吹大打的，至洞口屯下。自将八戒拿入里边道：“哥哥，我拿了一个来也。”老怪道：“拿来我看。”他把鼻子放松，摔下八戒道：“这不是?”老怪道：“这厮没用。”八戒闻言道：“大王，没用的放出去，寻那有用的捉来罢。”三怪道：“虽是没用，也是唐僧的徒弟猪八戒。且捆了，送在后边池塘里浸着，待浸退了毛，破开肚子，使盐腌了晒干，等天阴下酒。”八戒大惊道：“罢了，罢了！撞见那贩腌的妖怪也！”众怪一齐下手，把呆子四马攒蹄捆住，扛扛抬抬，送至池塘边，往中间一推，尽皆转去。\n大圣却飞起来看处，那呆子四肢朝上，掘着嘴，半浮半沉，嘴里呼呼的，着然好笑，倒像八九月经霜落了子儿的一个大黑莲蓬。大圣见他那嘴脸，又恨他，又怜他，说道：“怎的好么？他也是龙华会上的一个人，但只恨他动不动分行李散火，又要撺掇师父念《紧箍咒》咒我。我前日曾闻得沙僧说，他攒了些私房，不知可有否。等我且吓他一吓看。”"}]}
{"conversation": [{"input": "", "output": "好大圣，飞近他耳边，假捏声音，叫声：“猪悟能！猪悟能！”八戒慌了道：“晦气呀！我这悟能是观世音菩萨起的，自跟了唐僧，又呼做八戒，此间怎么有人知道我叫做悟能?”呆子忍不住问道：“是那个叫我的法名?”行者道：“是我。”呆子道：“你是那个?”行者道：“我是勾司人。”那呆子慌了道：“长官，你是那里来的?”行者道：“我是五阎王差来勾你的。”呆子道：“长官，你且回去上复五阎王，他与我师兄孙悟空交得甚好，教他让我一日儿，明日来勾罢。”行者道：“胡说！‘阎王注定三更死，谁敢留人到四更！’赶早跟我去，免得套上绳子扯拉。”呆子道：“长官，那里不是方便，看我这般嘴脸，还想活哩？死是一定死，只等一日，这妖精连我师父们都拿来，会一会，就都了帐也。”行者暗笑道：“也罢，我这批上有三十个人，都在这中前后，等我拘将来就你，便有一日耽阁。你可有盘缠，把些儿我去。”八戒道：“可怜呵！出家人那里有甚么盘缠?”行者道：“若无盘缠，索了去！跟着我走！”呆子慌了道：“长官不要索。我晓得你这绳儿叫做‘追命绳’，索上就要断气。有，有，有！有便有些儿，只是不多。”行者道：“在那里？快拿出来！”八戒道：“可怜，可怜！我自做了和尚到如今，有些善信的人家斋僧，见我食肠大，衬钱比他们略多些儿，我拿了攒在这里，零零碎碎有五钱银子。因不好收拾，前者到城中，央了个银匠煎在一处，他又没天理，偷了我几分，只得四钱六分一块儿。你拿了去罢。”行者暗笑道：“这呆子裤子也没得穿，却藏在何处？……咄！你银子在那里?”八戒道：“在我左耳朵眼儿里揌着哩。我捆了拿不得，你自家拿了去罢。”"}]}
{"conversation": [{"input": "", "output": "行者闻言，即伸手在耳朵窍中摸出，真个是块马鞍儿银子，足有四钱五六分重；拿在手里，忍不住哈哈的一声大笑。那呆子认是行者声音，在水里乱骂道：“天杀的弼马温！到这们苦处，还来打诈财物哩！”行者又笑道：“我把你这馕糟的！老孙保师父，不知受了多少苦难，你倒攒下私房！”八戒道：“嘴脸！这是甚么私房！都是牙齿上刮下来的，我不舍得买了嘴吃，留了买匹布儿做件衣服，你却吓了我的。还分些儿与我。”行者道：“半分也没得与你！”八戒骂道：“买命钱让与你罢，好道也救我出去是。”行者道：“莫发急，等我救你。”将银子藏了，即现原身，掣铁棒把呆子划拢，用手提着脚扯上来，解了绳。八戒跳起来，脱下衣裳，整干了水，抖一抖，潮漉漉的披在身上，道：“哥哥，开后门走了罢。”行者道：“后门里走，可是个长进的？还打前门上去。”八戒道：“我的脚捆麻了，跑不动。”行者道：“快跟我来。”\n好大圣，把铁棒一路丢开解数，打将出去。那呆子忍着麻，只得跟定他，只看见二门下靠着的是他的钉钯，走上前，推开小妖，捞过来往前乱筑；与行者打出三四层门，不知打杀了多少小妖。那老魔听见，对二魔道：“拿得好人！拿得好人！你看孙行者劫了猪八戒，门上打伤小妖也！”那二魔急纵身，绰枪在手，赶出门来，应声骂道：“泼猢狲！这般无礼，怎敢渺视我等！”大圣听得，即应声站下。那怪物不容讲，使枪便刺。行者正是会家不忙，掣铁棒劈面相迎。他两个在洞门外，这一场好杀：\n黄牙老象变人形，义结狮王为弟兄。因为大魔来说合，同心计算吃唐僧。齐天大圣神通广，辅正除邪要灭精。八戒无能遭毒手，悟空拯救出门行。妖王赶上施英猛，枪棒交加各显能。那一个枪来好似穿林蟒，这一个棒起犹如出海龙。龙出海门云霭霭，蟒穿林树雾腾腾。算来都为唐和尚，恨苦相持太没情。\n那八戒见大圣与妖精交战，他在山嘴上竖着钉钯，不来帮打，只管呆呆的看着。那妖精见行者棒重，满身解数全无破绽，就把枪架住，捽开鼻子，要来卷他。行者知道他的勾当，双手把金箍棒横起来，往上一举，被妖精一鼻子卷住腰胯，不曾卷手。你看他两只手在妖精鼻头上丢花棒儿耍子。"}]}
{"conversation": [{"input": "", "output": "八戒见了，捶胸道：“咦！那妖怪晦气呀！卷我这夯的，连手都卷住了，不能得动；卷那们滑的，倒不卷手。他那两只手拿着棒，只消往鼻里一搠，那孔子里害疼流涕，怎能卷得他住?”行者原无此意，倒是八戒教了他。他就把棒幌一幌，小如鸡子，长有丈馀，真个往他鼻孔里一搠。那妖精害怕，沙的一声把鼻子捽放，被行者转手过来，一把挝住，用气力往前一拉，那妖精护疼，随着手举步跟来。八戒方才敢近，拿钉钯望妖精胯子上乱筑。行者道：“不好，不好！那钯齿儿尖，恐筑破皮淌出血来，师父看见，又说我们伤生，只调柄子来打罢。”\n真个呆子举钯柄，走一步，打一下，行者牵着鼻子，就似两个象奴，牵至坡下。只见三藏凝睛盼望，见他两个嚷嚷闹闹而来，即唤：“悟净，你看悟空牵的是甚么?”沙僧见了，笑道：“师父，大师兄把妖精揪着鼻子拉来，真爱杀人也！”三藏道：“善哉，善哉！那般大个妖精！那般长个鼻子！你且问他：他若喜喜欢欢送我等过山呵，饶了他，莫伤他性命。”沙僧急纵前迎着，高声叫道：“师父说：那怪果送师父过山，教不要伤他命哩。”那怪闻说，连忙跪下，口里呜呜的答应。原来被行者揪着鼻子，捏儾了 (2) ，就如重伤风一般。叫道：“唐老爷，若肯饶命，即便抬轿相送。”行者道：“我师徒俱是善胜之人，依你言，且饶你命，快抬轿来。如再变卦，拿住决不再饶！”那怪得脱手，磕头而去。行者同八戒见唐僧，备言前事。八戒惭愧不胜，在坡前晾晒衣服，等候不题。\n那二魔战战兢兢回洞，未到时，已有小妖报知老魔、三魔，说二魔被行者揪着鼻子拉去。老魔悚惧，与三魔帅众方出，见二魔独回，又皆接入，问及放回之故。二魔把三藏慈悯善胜之言，对众说了一遍。一个个面面相觑，更不敢言。二魔道：“哥哥可送唐僧么?”老魔道：“兄弟，你说那里话！孙行者是个广施仁义的猴头，他先在我肚里，若肯害我性命，一千个也被他弄杀了。却才揪住你鼻子，若是扯了去不放回，只捏破你的鼻子头儿，却也惶恐。快早安排送他去罢。”三魔笑道：“送！送！送！”老魔道：“贤弟这话却又像尚气的了。你不送，我两个送去罢。”"}]}
{"conversation": [{"input": "", "output": "三魔又笑道：“二位兄长在上，那和尚倘不要我们送，只这等瞒过去，还是他的造化；若要送，不知正中了我的‘调虎离山’之计哩。”老怪道：“何为‘调虎离山’?”三怪道：“如今把满洞群妖点将起来，万中选千，千中选百，百中选十六个，又选三十个。”老怪道：“怎么既要十六，又要三十?”三怪道：“要三十个会烹煮的，与他些精米、细面、竹笋、茶芽、香蕈、蘑菇、豆腐、面筋，着他二十里，或三十里，搭下窝铺，安排菜饭，管待唐僧。”老怪道：“又要十六个何用?”三怪道：“着八个抬，八个喝路。我弟兄相随左右，送他一程。此去向西四百馀里，就是我的城池，我那里自有接应的人马。若至城边，如此如此……着他师徒首尾不能相顾。要捉唐僧，全在此十六个鬼成功。”老怪闻言，欢欣不已。真是如醉方醒，似梦方觉。道：“好，好，好！”即点众妖，先选三十，与他物件；又选十六，抬一顶香藤轿子。同出门来，又吩咐众妖：“俱不许上山闲走，孙行者是个多心的猴子，若见汝等往来，他必生疑，识破此计。”\n老怪遂帅众至大路旁高叫道：“唐老爷，今日不犯红沙 (3) ，请老爷早早过山。”三藏闻言道：“悟空，是甚人叫我?”行者指定道：“那厢是老孙降伏的妖精抬轿来送你哩。”三藏合掌朝天道：“善哉，善哉！若不是贤徒如此之能，我怎生得去！”径直向前对众妖作礼道：“多承列位之爱，我弟子取经东回，向长安当传扬善果也。”众妖叩首道：“请老爷上轿。”那三藏肉眼凡胎，不知是计。孙大圣又是太乙金仙，忠正之性，只以为擒纵之功，降了妖怪，亦岂期他都有异谋，却也不曾详察，尽着师父之意。即命八戒将行囊捎在马上，与沙僧紧随，他使铁棒向前开路，顾盼吉凶。八个抬起轿子，八个一递一声喝道。三个妖扶着轿杠。师父喜喜欢欢的端坐轿上，上了高山，依大路而行。\n此一去，岂知欢喜之间愁又至。经云：“泰极否还生。”时运相逢真太岁，又值丧门吊客星。那伙妖魔，同心合意的侍卫左右，早晚殷勤：行经三十里献斋，五十里又斋，未晚请歇，沿路齐齐整整。一日三餐，遂心满意；良宵一宿，好处安身。\n西进有四百里馀程，忽见城池相近。大圣举铁棒，离轿仅有一里之遥，见城池，把他吓了一跌，挣挫不起。你道他只这般大胆，如何见此着唬？原来望见那城中有许多恶气。乃是：\n攒攒簇簇妖魔怪，四门都是狼精灵。\n斑斓老虎为都管，白面雄彪作总兵。\n丫叉角鹿传文引，伶俐狐狸当道行。\n千尺大蟒围城走，万丈长蛇占路程。\n楼下苍狼呼令使，台前花豹作人声。\n摇旗擂鼓皆妖怪，巡更坐铺尽山精。"}]}
{"conversation": [{"input": "", "output": "楼下苍狼呼令使，台前花豹作人声。\n摇旗擂鼓皆妖怪，巡更坐铺尽山精。\n狡兔开门弄买卖，野猪挑担干营生。\n先年原是天朝国，如今翻作虎狼城。\n那大圣正当悚惧，只听得耳后风响，急回头观看，原来是三魔双手举一柄画杆方天戟，往大圣头上打来。大圣急翻身爬起，使金箍棒劈面相迎。他两个各怀恼怒，气嘑嘑更不打话，咬着牙各要相争。又见那老魔头，传声号令，举钢刀便砍八戒。八戒慌得丢了马，轮着钯向前乱筑。那二魔缠长枪，望沙僧刺来。沙僧使降妖杖支开架子敌住。三个魔头与三个和尚，一个敌一个，在那山头舍死忘生苦战。那十六个小妖却遵号令各各效能，抢了白马、行囊，把三藏一拥，抬着轿子，径至城边高叫道：“大王爷爷定计，已拿得唐僧来了！”那城上大小妖精，一个个跑下，将城门大开，吩咐各营卷旗息鼓，不许呐喊筛锣，说：“大王原有令在前，不许吓了唐僧。唐僧禁不得恐吓，一吓就肉酸不中吃了。”众精都欢天喜地邀三藏，控背躬身接主僧。把唐僧一轿子抬上金銮殿，请他坐在当中，一壁厢献茶，献饭，左右旋绕。那长老昏昏沉沉，举眼无亲。\n毕竟不知性命何如，且听下回分解。\n第七十七回　群魔欺本性 一体拜真如\n且不言唐长老困苦。却说那三个魔头，齐心竭力，与大圣兄弟三人，在城东半山内努力争持。这一场，正是那“铁刷帚刷铜锅，家家挺硬。”好杀：\n六般体相六般兵，六样形骸六样情。六恶六根缘六欲，六门六道赌输赢。三十六宫春自在，六六形色恨有名 (4) 。这一个金箍棒，千般解数；那一个方天戟，百样峥嵘。八戒钉钯凶更猛，二怪长枪俊又能。小沙僧宝杖非凡，有心打死；老魔头钢刀快利，举手无情。这三个是护卫真僧无敌将，那三个是乱法欺君泼野精。起初犹可，向后弥凶。六枚都使升空法，云端里面各翻腾。一时间吐雾喷云天地暗，哮哮吼吼只闻声。"}]}
{"conversation": [{"input": "", "output": "他六个斗罢多时，渐渐天晚。却又是风雾漫漫，霎时间就黑暗了。原来八戒耳大，盖着眼皮，越发昏蒙，手脚慢，又遮架不住，拖着钯败阵就走。被老魔举刀砍去，几乎伤命——幸躲过头脑，被口刀削断几根鬃毛——赶上张开口咬着领头，拿入城中，丢与小怪，捆在金銮殿。老妖又驾云，起在半空助力。沙和尚见事不谐，虚幌着宝杖，顾本身回头便走，被二怪捽开鼻子，响一声，连手卷住，拿到城里，也叫小妖捆在殿下。却又腾空去叫拿行者。行者见两个兄弟遭擒，他自家独力难撑，正是“好手不敌双拳，双拳难敌四手”。他喊一声，把棍子隔开三个妖魔的兵器，纵筋斗驾云走了。三怪见行者驾筋斗时，即抖抖身现了本像，扇开两翅赶上大圣。你道他怎能赶上？当时如行者闹天宫，十万天兵也拿他不住者，以他会驾筋斗云，一去有十万八千里路，所以诸神不能赶上。这妖精扇一翅就有九万里，两搧就赶过了，所以被他一把挝住，拿在手中，左右挣挫不得，欲思要走，莫能逃脱。即使变化法遁法，又往来难行：变大些儿，他就放松了挝住；变小些儿，他又揝紧了挝住。复拿了径回城内，放了手，捽下尘埃。吩咐群妖，也照八戒、沙僧捆在一处。那老魔、二魔俱下来迎接，三个魔头，同上宝殿。噫！这一番倒不是捆住行者，分明是与他送行。\n此时有二更时候，众怪一齐相见毕，把唐僧推下殿来。那长老于灯光前，忽见三个徒弟都捆在地下，老师父伏于行者身边，哭道：“徒弟呵！常时逢难，你却在外运用神通，到那里取救降魔；今番你亦遭擒，我贫僧怎么得命！”八戒、沙僧听见师父这般苦楚，便也一齐放声痛哭。行者微微笑道：“师父放心，兄弟莫哭，凭他怎的，决然无伤。等那老魔安静了，我们走路。”八戒道：“哥啊，又来捣鬼了！麻绳捆住，松些儿还着水喷，想你这瘦人儿不觉，我这胖的遭瘟哩！不信，你看两膊上，入肉已有二寸，如何脱身?”行者笑道：“莫说是麻绳捆的，就是碗粗的棕缆，只也当秋风过耳，何足罕哉！”"}]}
{"conversation": [{"input": "", "output": "师徒们正说处，只闻得那老魔道：“三贤弟有力量，有智谋，果成妙计，拿将唐僧来了。”叫：“小的们，着五个打水，七个刷锅，十个烧火，二十个抬出铁笼来，把那四个和尚蒸熟，我兄弟们受用，各散一块儿与小的们吃，也教他个个长生。”八戒听见，战兢兢的道：“哥哥你听，那妖精计较要蒸我们吃哩！”行者道：“不要怕，等我看他是雏儿妖精，是把势妖精 (5) 。”沙和尚哭道：“哥呀！且不要说宽话，如今已与阎王隔壁哩，且讲甚么‘雏儿’、‘把势’！”说不了，又听得二怪说：“猪八戒不好蒸。”八戒欢喜道：“阿弥陀佛，是那个积阴骘的，说我不好蒸?”三怪道：“不好蒸，剥了皮蒸。”八戒慌了，厉声喊道：“不要剥皮！粗自粗，汤响就烂了！”老怪道：“不好蒸的，安在底下一格。”行者笑道：“八戒莫怕，是‘雏儿’，不是‘把势’。”沙僧道：“怎么认得?”行者道：“大凡蒸东西，都从上边起。不好蒸的，安在上头一格，多烧把火，圆了气，就好了；若安在底下，一住了气，就烧半年也是不得气上的。他说八戒不好蒸，安在底下，不是雏儿是甚的?”八戒道：“哥呵，依你说就活活的弄杀人了！他打紧见不上气，抬开了，把我翻转过来，再烧起火，弄得我两边俱熟，中间不夹生了?”\n正讲时，又见小妖来报：“汤滚了。”老怪传令叫抬。众妖一齐上手，将八戒抬在底下一格，沙僧抬在二格。行者估着来抬他，他就脱身道：“此灯光前好做手脚！”拔下一根毫毛，吹口仙气叫声“变”！即变做一个行者，捆了麻绳；将真身出神，跳在半空里，低头看着。那群妖那知真假，见人就抬。把个“假行者”抬在上三格；才将唐僧揪翻倒捆住，抬上第四格。干柴架起，烈火气焰腾腾。大圣在云端里嗟叹道：“我那八戒、沙僧，还捱得两滚；我那师父，只消一滚就烂。若不用法救他，顷刻丧矣！”\n好行者，在空中捻着诀，念一声“唵蓝净法界，乾元亨利贞”的咒语，拘唤得北海龙王早至。只见那云端里一朵乌云，应声高叫道：“北海小龙敖顺叩头。”行者道：“请起，请起！无事不敢相烦，今与唐师父到此，被毒魔拿住，上铁笼蒸哩。你去与我护持护持，莫教蒸坏了。”龙王随即将身变作一阵冷风，吹入锅下，盘旋围护，更没火气烧锅，他三人方不损命。"}]}
{"conversation": [{"input": "", "output": "将有三更尽时，只闻得老魔发放道：“手下的，我等用计劳形，拿了唐僧四众；又因相送辛苦，四昼夜未曾得睡。今已捆在笼里，料应难脱，汝等用心看守，着十个小妖轮流烧火，让我们退宫，略略安寝。到五更天色将明，必然烂了，可安排下蒜泥盐醋，请我们起来，空心受用。”众妖各各遵命。三个魔头，却各转寝宫而去。\n行者在云端里，明明听着这等吩咐，却低下云头，不听见笼里人声。他想着：“火气上腾，必然也热，他们怎么不怕？又无言语哼 ，莫敢是蒸死了？等我近前再听。”好大圣，踏着云摇身一变，变作一个黑苍蝇儿，钉在铁笼格外听时，只闻得八戒在里面道：“晦气，晦气！不知是闷气蒸，又不知是出气蒸哩。”沙僧道：“二哥，怎么叫做‘闷气’、‘出气’?”八戒道：“‘闷气蒸’是盖了笼头，‘出气蒸’不盖。”三藏在浮上一层应声道：“徒弟，不曾盖。”八戒道：“造化！今夜还不得死，这是出气蒸了。”行者听得他三人都说话，未曾伤命，便就飞了去，把个铁笼盖，轻轻儿盖上。三藏慌了道：“徒弟！盖上了！”八戒道：“罢了！这个是闷气蒸，今夜必是死了”沙僧与长老嘤嘤的啼哭。八戒道：“且不要哭，这一会烧火的换了班了。”沙僧道：“你怎么知道?”八戒道：“早先抬上来时，正合我意：我有些儿寒湿气的病，要他腾腾 (6) 。这会子反冷气上来了。咦！烧火的长官，添上些柴便怎的？要了你的哩！”\n行者听见，忍不住暗笑道：“这个夯货！冷还好捱，若热就要伤命。再说两遭，一定走了风了，快早救他。且住！要救他须是要现本相。假如现了，这十个烧火的看见，一齐乱喊惊动老怪，却不又费事？……等我先送他个法儿。”忽想起：“我当初做大圣时，曾在北天门与护国天王猜枚耍子 (7) ，赢的他瞌睡虫儿，还有几个，送了他罢。”即往腰间顺带里摸摸，还有十二个。“送他十个，还留两个做种。”即将虫儿抛了去，散在十个小妖脸上，钻入鼻孔，渐渐打盹，都睡倒了。只有一个拿火叉的，睡不稳，揉头搓脸，把鼻子左捏右捏，不住的打喷嚏。行者道：“这厮晓得勾当了，我再与他个‘双 灯’。”又将一个虫儿抛在他脸上。“两个虫儿，左进右出，右出左进，谅有一个安住。”那小妖两三个大呵欠，把腰伸一伸，丢了火叉，也扑的睡倒，再不翻身。"}]}
{"conversation": [{"input": "", "output": "行者道：“这法儿真是妙而且灵！”即现原身，走近前，叫声：“师父。”唐僧听见道：“悟空，救我啊！”沙僧道：“哥哥，你在外面叫哩?”行者道：“我不在外面，好和你们在里边受罪?”八戒道：“哥呵，溜撒的溜了，我们都是顶缸的，在此受闷气哩！”行者笑道：“呆子莫嚷，我来救你。”八戒道：“哥啊，救便要脱根救，莫又要复笼蒸。”行者却揭开笼头，解了师父，将假变的毫毛，抖了一抖，收上身来；又一层层放了沙僧，放了八戒。那呆子才解了，巴不得就要跑。行者道：“莫忙，莫忙！”却又念声咒语，发放了龙神，才对八戒道：“我们这去到西天，还有高山峻岭。师父没脚力难行，等我还将马来。”\n你看他轻手轻脚，走到金銮殿下，见那些大小群妖俱睡熟了。却解了缰绳，更不惊动。那马原是龙马，若是生人，飞踢两脚，便嘶几声。行者曾养过马，授弼马温之官，又是自家一伙，所以不跳不叫，悄悄的牵来，束紧了肚带，扣备停当，请师父上马。长老战兢兢的骑上，也就要走。行者道：“也且莫忙。我们西去还有国王，须要关文，方才去得；不然，将甚执照？等我还去寻行李来。”唐僧道：“我记得进门时，众怪将行李放在金殿左手下，担儿也在那一边。”行者道：“我晓得了。”即抽身跳在宝殿寻时，忽见光彩飘飖，行者知是行李。怎么就知？以唐僧的锦襕袈裟上有夜明珠，故此放光。急到前，见担儿原封未动，连忙拿下去，付与沙僧挑着。\n八戒牵着马，他引了路，径奔正阳门。只听得梆铃乱响，门上有锁，锁上贴了封皮。行者道：“这等防守，如何去得?”八戒道：“后门里去罢。”行者引路，径奔后门：“后宰门外，也有梆铃之声，门上也有封锁，却怎生是好？我这一番，若不为唐僧是个凡体，我三人不管怎的，也驾云弄风走了。只为唐僧未超三界外，见在五行中，一身都是父母浊骨，所以不得升驾，难逃。”八戒道：“哥哥，不消商量，我们到那没梆铃，不防卫处，撮着师父爬过墙去罢。”行者笑道：“这个不好。此时无奈，撮他过去；到取经回来，你这呆子口敞，延地里就对人说 (8) ，我们是爬墙头的和尚了。”八戒道：“此时也顾不得行检，且逃命去罢。”行者也没奈何，只得依他，到那净墙边，算计爬出。"}]}
{"conversation": [{"input": "", "output": "噫！有这般事！也是三藏灾星未脱。那三个魔头，在宫中正睡，忽然惊觉，说走了唐僧，一个个披衣忙起，急登宝殿。问曰：“唐僧蒸了几滚了?”那些烧火的小妖已是有睡魔虫，都睡着了，就是打也莫想打得一个醒来。其馀没执事的惊醒几个，冒冒失失的答应道：“七，七，七，七滚了！”急跑近锅边，只见笼格子乱丢在地下，烧火的还都睡着，慌得又来报道：“大王，走，走，走，走了！”三个魔头都下殿，近锅前仔细看时，果见那笼格子乱丢在地下，汤锅尽冷，火脚俱无。那烧火的俱呼呼鼾睡如泥。慌得众怪一齐呐喊，都叫：“快拿唐僧！快拿唐僧！”这一片喊声振起，把些前前后后，大大小小妖精，都惊起来。刀枪簇拥，至正阳门下，见那封锁不动，梆铃不绝，问外边巡夜的道：“唐僧从那里走了?”俱道：“不曾走出人来。”急赶至后宰门，封锁、梆铃，一如前门。复乱抢抢的，灯笼火把，熯天通红 (9) ，就如白日，却明明的照见他四众爬墙哩！老魔赶近，喝声：“那里走！”那长老唬得脚软筋麻，跌下墙来，被老魔拿住。二魔提了沙僧，三魔擒倒八戒，众妖抢了行李、白马、只是走了行者。那八戒口里啯啯哝哝的报怨行者道：“天杀的！我说要救便脱根救，如今却又复笼蒸了！”\n众魔把唐僧擒至殿上，却不蒸了。二怪吩咐把八戒绑在殿前檐柱上，三怪吩咐把沙僧绑在殿后檐柱上，惟老魔把唐僧抱住不放。三怪道：“大哥，你抱住他怎的？终不然就活吃？却也没些趣味。此物比不得那愚夫俗子，拿了可以当饭。此是上邦稀奇之物，必须待天阴闲暇之时，拿他出来，整制精洁，猜枚行令，细吹细打的吃方可。”老魔笑道：“贤弟之言虽当，但孙行者又要来偷哩。”三魔道：“我这皇宫里面有一座锦香亭子，亭子内有一个铁柜。依着我，把唐僧藏在柜里，关了亭子，却传出谣言，说唐僧已被我们夹生吃了，令小妖满城讲说。那行者必然来探听消息，若听见这话，他必死心塌地而去。待三五日不来搅扰，却拿出来慢慢受用，如何?”老怪、二怪俱大喜道：“是，是，是！兄弟说得有理！”可怜把个唐僧连夜拿将进去，藏在柜中，闭了亭子。传出谣言，满城里都乱讲不题。"}]}
{"conversation": [{"input": "", "output": "却说行者自夜半顾不得唐僧，驾云走脱，径至狮驼洞里，一路棍，把那万数小妖，尽情剿绝。急回来，东方日出。到城边，不敢叫战，正是“单丝不线，孤掌难鸣”。他落下云头，摇身一变，变作个小妖儿演入门里，大街小巷，缉访消息。满城里俱道：“唐僧被大王夹生儿连夜吃了。”前前后后都是这等说。行者着实心焦，行至金銮殿前观看，那里边有许多精灵，都戴着皮金帽子，穿着黄布直身，手拿着红漆棍，腰挂着象牙牌，一往一来不住的乱走。行者暗想道：“此必是穿宫的妖怪，就变做这个模样，进去打听打听。”好大圣，果然变得一般无二，混入金门。正走处，只见八戒绑在殿前柱上哼哩。行者近前，叫声：“悟能。”那呆子认得声音，道：“师兄，你来了？救我一救！”行者道：“我救你。你可知师父在那里?”八戒道：“师父没了，昨夜被妖精夹生儿吃了。”行者闻言，忽失声泪似泉涌。八戒道：“哥哥莫哭，我也是听得小妖乱讲，未曾眼见。你休误了，再去寻问寻问。”这行者却才收泪，又往里面找寻。忽见沙僧绑在后檐柱上，即近前摸着他胸脯子叫道：“悟净。”沙僧也识得声音，道：“师兄，你变化进来了？救我！救我！”行者道：“救你容易。你可知师父在那里?”沙僧滴泪道：“哥啊！师父被妖精等不得蒸，就夹生儿吃了！”\n大圣听得两个言语相同，心如刀搅，泪似水流，急纵身望空跳起，且不救八戒、沙僧，回至城东山上，按落云头，放声大哭。叫道：“师父呵！\n恨我欺天困网罗，师来救我脱沉疴。\n潜心笃志同参佛，努力修身共炼魔。\n岂料今朝遭蜇害，不能保你上婆娑。\n西方胜境无缘到，气散魂消怎奈何！”\n行者凄凄惨惨的，自思自忖，以心问心道：“这都是我佛如来坐在那极乐之境，没得事干，弄了那三藏之经！若果有心劝善，理当送上东土，却不是个万古流传？只是舍不得送去，却教我等来取。怎知道苦历千山，今朝到此丧命！罢，罢，罢！老孙且驾个筋斗云，去见如来，备言前事。若肯把经与我送上东土，一则传扬善果，二则了我等愿心；若不肯与我，教他把《松箍儿咒》念念，退下这个箍子，交还与他，老孙还归本洞，称王道寡，耍子儿去罢。”"}]}
{"conversation": [{"input": "", "output": "好大圣，急翻身驾起筋斗云，径投天竺。那里消一个时辰，早望见灵山不远。须臾间按落云头，直至鹫峰之下。忽抬头，见四大金刚挡住道：“那里走?”行者施礼道：“有事要见如来。”当头又有昆仑山金霞岭不坏尊王永住金刚喝道 (10) ：“这泼猴甚是粗狂！前者大困牛魔，我等为汝努力，今日面见，全不为礼！有事且待先奏，奉召方行。这里比南天门不同，教你进去出来，两边乱走？咄！还不靠开！”那大圣正是烦恼处，又遭此抢白，气得哮吼如雷，忍不住大呼小叫，早惊动如来。\n如来佛祖正端坐在九品宝莲台上，与十八尊轮世的阿罗汉讲经，即开口道：“孙悟空来了，汝等出去接待接待。”大众阿罗遵佛旨，两路幢幡宝盖，即出山门应声道：“孙大圣，如来有旨相唤哩。”那山门口四大金刚却才闪开路，让行者前进。众阿罗引至宝莲台下，见如来倒身下拜，两泪悲啼。如来道：“悟空，有何事这等悲啼?”行者道：“弟子屡蒙教训之恩，托庇在佛爷爷之门下，自归正果，保护唐僧，拜为师范，一路上苦不可言！今至狮驼山狮驼洞狮驼城，有三个毒魔，乃狮王、象王、大鹏，把我师父捉将去，连弟子一概遭迍，都捆在蒸笼里，受汤火之灾。幸弟子脱逃，唤龙王救免。是夜偷出师等，不料灾星难脱，复又擒回。及至天明，入城打听，叵耐那魔十分狠毒，万样骁勇，把师父连夜夹生吃了，如今骨肉无存。又况师弟悟能、悟净，见绑在那厢，不久性命亦皆倾矣。弟子没及奈何，特地到此参拜如来，望大慈悲，将《松箍咒儿》念念，退下我这头上箍儿，交还如来，放我弟子回花果山宽闲耍子去罢！”说未了，泪如泉涌，悲声不绝。如来笑道：“悟空少得烦恼。那妖精神通广大，你胜不得他，所以这等心痛。”行者跪在下面捶着胸膛道：“不瞒如来说。弟子当年闹天宫，称大圣，自为人以来不曾吃亏，今番却遭这毒魔之手！”"}]}
{"conversation": [{"input": "", "output": "如来闻言道：“你且休恨，那妖精我认得他。”行者猛然失声道：“如来！我听见人讲说，那妖精与你有亲哩。”如来道：“这个刁猢狲！怎么个妖精与我有亲?”行者笑道：“不与你有亲，如何认得?”如来道：“我慧眼观之，故此认得。那老怪与二怪有主。”叫：“阿傩，迦叶，来！你两个分头驾云，去五台山、峨眉山宣文殊、普贤来见。”二尊者即奉旨而去。如来道：“这是老魔、二怪之主。但那三怪，说将起来，也是与我有些亲处。”行者道：“亲是父党？母党?”如来道：“自那混沌分时，天开于子，地辟于丑，人生于寅，天地再交合，万物尽皆生。万物有走兽飞禽，走兽以麒麟为之长，飞禽以凤凰为之长。那凤凰又得交合之气，育生孔雀、大鹏。孔雀出世之时，最恶，能吃人，四十五里路，把人一口吸之。我在雪山顶上，修成丈六金身，早被他也把我吸下肚去。我欲从他便门而出，恐污真身，是我剖开他脊背，跨上灵山。欲伤他命，当被诸佛劝解：伤孔雀如伤我母。故此留他在灵山会上，封他做佛母孔雀大明王菩萨。大鹏与他是一母所生，故此有些亲处。”行者闻言笑道：“如来，若这般比论，你还是妖精的外甥哩。”如来道：“那怪须是我去，方可收得。”行者叩头，启上如来：“千万望挪玉一降 (11) ！”\n如来即下莲台，同诸佛众，径出山门。又见阿傩、迦叶，引文殊、普贤来见。二菩萨对佛礼拜。如来道：“菩萨之兽，下山多少时了?”文殊道：“七日了。”如来道：“山中方七日，世上已千年。不知在那厢伤了多少生灵，快随我收他去。”二菩萨相随左右，同众飞空。只见那：\n满天缥缈瑞云分，我佛慈悲降法门。\n明示开天生物理，细言辟地化身文。\n面前五百阿罗汉，脑后三千揭谛神。\n迦叶阿傩随左右，普、文菩萨殄妖氛。\n大圣有此人情，请得佛祖与众前来，不多时早望见城池。行者报道：“如来，那放黑气的乃是狮驼国也。”如来道：“你先下去，到那城中与妖精交战，许败不许胜。败上来，我自收他。”"}]}
{"conversation": [{"input": "", "output": "大圣即按云头，径至城上，脚踏着垛儿骂道 (12) ：“泼业畜！快出来与老孙交战！”慌得那城楼上小妖急跳下城中报道：“大王，孙行者在城上叫战哩。”老妖道：“这猴儿两三日不来，今朝却又叫战，莫不是请了些救兵来耶?”三怪道：“怕他怎的！我们都去看来。”三个魔头各持兵器，赶上城来；见了行者，更不打话，举兵器一齐乱刺。行者轮铁棒掣手相迎，斗经七八回合，行者佯输而走。那妖王喊声大振，叫道：“那里走！”大圣筋斗一纵，跳上半空，三个精即驾云来赶。行者将身一闪，藏在佛爷爷金光影里，全然不见。只见那过去、未来、见在的三尊佛像与五百阿罗汉、三千揭谛神，布散左右，把那三个妖王围住，水泄不通。老魔慌了手脚，叫道：“兄弟，不好了！那猴子真是个地里鬼！那里请得个主人公来也！”三魔道：“大哥休得悚惧。我们一齐上前，使枪刀搠倒如来，夺他那雷音宝刹！”这魔头不识起倒，真个举刀上前乱砍。却被文殊、普贤念动真言，喝道：“这业畜还不皈正，更待怎生！”唬得老怪、二怪，不敢撑持，丢了兵器，打个滚，现了本相。二菩萨将莲花台抛在那怪的脊背上，飞身跨坐，二怪遂抿耳皈依。\n二菩萨既收了青狮、白象，只有那第三个妖魔不伏，腾开翅，丢了方天戟，扶摇直上，轮利爪要刁捉猴王。原来大圣藏在光中，他怎敢近？如来情知此意，即闪金光，把那鹊巢贯顶之头，迎风一幌，变做鲜红的一块血肉。妖精轮利爪刁他一下，被佛爷把手往上一指，那妖翅膊上就了筋，飞不去，只在佛顶上不能远遁，现了本相，乃是一个大鹏金翅雕。即开口对佛应声叫道：“如来，你怎么使大法力困住我也?”如来道：“你在此处多生孽障，跟我去，有进益之功。”妖精道：“你那里持斋把素，极贫极苦；我这里吃人肉，受用无穷。你若饿坏了我，你有罪愆。”如来道：“我管四大部洲，无数众生瞻仰，凡做好事，我教他先祭汝口。”那大鹏欲脱难脱，要走怎走，是以没奈何，只得皈依。\n行者方才转出，向如来叩头道：“佛爷，你今收了妖精，除了大害，只是没了我师父也。”大鹏咬着牙恨道：“泼猴头！寻这等狠人困我！你那老和尚几曾吃他？如今在那锦香亭铁柜里不是?”行者闻言，忙叩头谢了佛祖。佛祖不敢松放了大鹏，也只教他在光焰上做个护法，引众回云，径归宝刹。"}]}
{"conversation": [{"input": "", "output": "行者却按落云头，直入城里。那城里一个小妖儿也没有了，正是“蛇无头而不行，鸟无翅而不飞”，他见佛祖收了妖王，各自逃生而去。行者才解救了八戒、沙僧，寻着行李、马匹，与他二人说：“师父不曾吃。都跟我来。”引他两个径入内院，找着锦香亭，打开门看，内有一个铁柜，只听得三藏有啼哭之声。沙僧使降妖杖打开铁锁，揭开柜盖，叫声“师父”。三藏见了，放声大哭道：“徒弟呵！怎生降得妖魔？如何得到此寻着我也?”行者把上项事，从头至尾，细陈了一遍。三藏感谢不尽。师徒们在那宫殿里寻了些米粮，安排些茶饭，饱吃一餐，收拾出城，找大路投西而去。正是：\n真经必得真人取，意嚷心劳总是虚。\n毕竟这一去，不知几时得面如来，且听下回分解。\n第七十八回　比丘怜子遣阴神 金殿识魔谈道德\n一念才生动百魔，修持最苦奈他何。\n但凭洗涤无尘垢。也用收拴有琢磨。\n扫退万缘归寂灭，荡除千怪莫蹉跎。\n管教跳出樊笼套，行满飞升上大罗 (13) 。\n话说孙大圣用尽心机，请如来收了众怪，解脱三藏师徒之难，离狮驼城西行。又经数月，早值冬天。但见那：\n岭梅将破玉 (14) ，池水渐成冰。\n红叶俱飘落，青松色更新。\n淡云飞欲雪，枯草伏山平。\n满目寒光迥，阴阴透骨泠。\n师徒们冲寒冒冷，宿雨餐风，正行间，又见一座城池。三藏问道：“悟空，那厢又是甚么所在?”行者道：“到跟前自知。若是西邸王位，须要倒换关文；若是府州县，径过。”师徒言语未毕，早至城门之外。\n三藏下马，一行四众进了月城 (15) 。见一个老军，在向阳墙下偎风而睡。行者近前，摇他一下，叫声：“长官”。那老军猛然惊觉，麻麻糊糊的睁开眼，看见行者，连忙跪下磕头，叫：“爷爷！”行者道：“你休胡惊作怪，我又不是甚么恶神，你叫‘爷爷’怎的?”老军磕头道：“你是雷公爷爷?”行者道：“胡说！吾乃东土去西天取经的僧人，适才到此，不知地名，问你一声的。”那老军闻言，却才正了心，打个呵欠，爬起来伸伸腰道：“长老，长老，恕小人之罪。此处地方，原唤比丘国，今改作小子城。”行者道：“国中有帝王否?”老军道：“有，有，有。”行者却转身对唐僧道：“师父，此处原是比丘国，今改小子城，但不知改名之意何故也。”唐僧疑惑道：“既云比丘，又何云小子?”八戒道：“想是比丘王崩了，新立王位的是个小子，故名小子城。”唐僧道：“无此理，无此理。我们且进去，到街坊上再问。”沙僧道：“正是。那老军一则不知，二则被大哥唬得胡说。且入城去询问。”"}]}
{"conversation": [{"input": "", "output": "又入三层门里，到通衢大市观看，倒也衣冠济楚，人物清秀。但见那：\n酒楼歌馆语声喧，彩铺茶房高挂帘。\n万户千门生意好，六街三市广财源。\n买金贩锦人如蚁，夺利争名只为钱。\n礼貌庄严风景盛，河清海晏太平年。\n师徒四众牵着马，挑着担，在街市上行够多时，看不尽繁华气概。但只见家家门口一个鹅笼，三藏道：“徒弟呵，此处人家，都将鹅笼放在门首，何也?”八戒听说，左右观之，果是鹅笼，排列五色彩缎遮幔。呆子笑道：“师父，今日想是黄道良辰，宜结婚姻会友，都行礼哩。”行者道：“胡谈！那里就家家都行礼？其间必有缘故，等我上前看看。”三藏扯住道：“你莫去。你嘴脸丑陋，怕人怪你。”行者道：“我变化个儿去来。”\n好大圣，捻着诀念声咒语，摇身一变，变作一个蜜蜂儿，展开翅，飞近边前，钻进幔里观看，原来里面坐的是个小孩儿。再去第二家笼里看，也是个小孩儿。连看八九家，都是个小孩儿。却是男身，更无女子，有的坐在笼中顽耍，有的坐在里边啼哭；有的吃果子，有的或睡坐。行者看罢，现原身回报唐僧道：“那笼里是些小孩子，大者不满七岁，小者只有五岁，不知何故。”三藏见说，疑思不定。\n忽转街见一衙门，乃金亭馆驿。长老喜道：“徒弟，我们且进这驿里去。一则问他地方，二则撒和马匹，三则天晚投宿。”沙僧道：“正是，正是，快进去耶。”四众欣然而入。只见那在官人果报与驿丞，接入门，各各相见。叙坐定，驿丞问：“长老自何方来?”三藏言：“贫僧东土大唐差往西天取经者。今到贵处，有关文理当照验，权借高衙一歇。”驿丞即命看茶。茶毕，即办支应，命当直的安排管待。三藏称谢，又问：“今日可得入朝见驾，照验关文?”驿丞道：“今晚不能，须待明日早朝。今晚且于敝衙门宽住一宵。”"}]}
{"conversation": [{"input": "", "output": "少顷，安排停当，驿丞即请四众同吃了斋供，又教手下人打扫客房安歇。三藏感谢不尽，既坐下，长老道：“贫僧有一件不明之事请教，烦为指示。贵处养孩儿，不知怎生看待。”驿丞道：“天无二日。人无二理。养育孩童，父精母血，怀胎十月，待时而生；生下乳哺三年，渐成体相。岂有不知之理！”三藏道：“据尊言与敝邦无异。但贫僧进城时，见街坊人家，各设一鹅笼，都藏小儿在内。此事不明，故敢动问。”驿丞附耳低言道：“长老莫管他，莫问他，也莫理他、说他。请安置，明早走路。”长老闻言，一把扯住驿丞，定要问个明白。驿丞摇头摇指，只叫：“谨言！”三藏一发不放，执死的要问个详细。驿丞无奈，只得屏去一应在官人等，独在灯光之下，悄悄而言道：“适所问鹅笼之事，乃是当今国主无道之事。你只管问他怎的?”三藏道：“何为无道？必见教明白，我方得放心。”驿丞道：“此国原是比丘国，近有民谣，改作小子城。三年前，有一老人，打扮做道人模样，携一小女子，年方一十六岁，其女形容娇俊，貌若观音，进贡与当今。陛下爱其色美，宠幸在宫，号为美后。近来把三宫娘娘，六院妃子，全无正眼相觑，不分昼夜，贪欢不已。如今弄得精神瘦倦，身体尪羸，饮食少进，命在须臾。太医院检尽良方，不能疗治。那进女子的道人，受我主诰封，称为国丈。国丈有海外秘方，甚能延寿。前者去十洲、三岛，采将药来，俱已完备。但只是药引子利害，单用着一千一百一十一个小儿的心肝，煎汤服药。服后有千年不老之功。这些鹅笼里的小儿，俱是选就的，养在里面。人家父母，惧怕王法，俱不敢啼哭，遂传播谣言，叫做小儿城。此非无道而何？长老明早到朝，只去倒换关文，不得言及此事。”言毕，抽身而退。\n唬得个长老骨软筋麻，止不住腮边泪堕，忽失声叫道：“昏君，昏君！为你贪欢爱美，弄出病来，怎么屈伤这许多小儿性命！苦哉，苦哉！痛杀我也！”有诗为证。诗曰：\n邪主无知失正真，贪欢不省暗伤身。\n因求永寿戕童命，为解天灾杀小民。\n僧发慈悲难割舍，官言利害不堪闻。\n灯前洒泪长吁叹，痛倒参禅向佛人。"}]}
{"conversation": [{"input": "", "output": "僧发慈悲难割舍，官言利害不堪闻。\n灯前洒泪长吁叹，痛倒参禅向佛人。\n八戒近前道：“师父，你是怎的起？专把别人棺材抬在自家家里哭。不要烦恼！常言道：‘君教臣死，臣不死不忠；父教子亡，子不亡不孝。’他伤的是他的子民，与你何干？且来宽衣服睡觉，‘莫替古人耽忧’。”三藏滴泪道：“徒弟呵，你是一个不慈悯的！我出家人，积功累行，第一要行方便。怎么这昏君一味胡行！从来也不见吃人心肝，可以延寿。这都是无道之事，教我怎不伤悲！”沙僧道：“师父且莫伤悲。等明早倒换关文，觌面与国王讲过。如若不从，看他是怎么模样的一个国丈，或恐那国丈是个妖精，欲吃人的心肝，故设此法，未可知也。”\n行者道：“悟净说得有理。师父，你且睡觉，明日等老孙同你进朝，看国丈的好歹。如若是人，只恐他走了傍门，不知正道，徒以采药为真，待老孙将先天之要旨，化他皈正。若是妖邪，我把他拿住，与这国王看看，教他宽欲养身，断不教他伤了那些孩童性命。”三藏闻言，急躬身，反对行者施礼道：“徒弟呵，此论极妙，极妙！但只是见了昏君，不可便问此事，恐那昏君不分远近，并作谣言见罪，却怎生区处?”行者笑道：“老孙自有法力。如今先将鹅笼小儿摄离此城，教他明日无物取心。地方官自然奏表，那昏君必有旨意，或与国丈商量，或者另行选报。那时节，借此举奏，决不致罪坐于我也。”三藏甚喜。又道：“如今怎得小儿离城？若果能脱得，真贤徒天大之德。可速为之，略迟缓些，恐无及也。”行者抖擞神威，即起身，吩咐八戒、沙僧：“同师父坐着，等我施为，你看但有阴风刮动，就是小儿出城了。”他三人一齐俱念：“南无救生药师佛！南无救生药师佛！”\n这大圣出得门外，打个唿哨，起在半空，捻了诀念动真言，叫声“唵净法界”，拘得那城隍、土地、社令、真官，并五方揭谛、四值功曹、六丁六甲与护教伽蓝等众，都到空中对他施礼道：“大圣，夜唤吾等，有何急事?”行者道：“今因路过比丘国，那国王无道，听信妖邪，要取小儿心肝做药引子，指望长生。我师父十分不忍，欲要救生灭怪，故老孙特请列位，各使神通，与我把这城中各街坊人家鹅笼里的小儿，连笼都摄出城外山凹中，或树林深处，收藏一二日，与他些果子食用，不得饿损。再暗的护持，不得使他惊恐啼哭。待我除了邪，治了国，劝正君王，临行时送来还我。”众神听令，即便各使神通，按下云头，满城中阴风滚滚，惨雾漫漫："}]}
{"conversation": [{"input": "", "output": "阴风刮暗一天星，惨雾遮昏千里月。起初时还荡荡悠悠，次后来就轰轰烈烈。悠悠荡荡，各寻门户救孩童；烈烈轰轰，都看鹅笼援骨血。冷气侵人怎出头，寒威透体衣如铁。父母徒张皇，兄嫂皆悲切。满地卷阴风，笼儿被神摄。此夜纵孤恓，天明尽欢悦。\n诗曰：\n释门慈悯古来多，正善成功说摩诃。\n万圣千真皆积德，三皈五戒要从和。\n比丘一国非君乱，小子千名是命讹。\n行者因师同救护，这场阴骘胜波罗 (16) 。\n当夜有三更时分，众神祇把鹅笼摄去各处安藏。\n行者按下祥光，径至驿庭上。只听得他三个还念“南无救生药师佛”哩。他也心中暗喜，近前叫：“师父，我来也。阴风之起何如?”八戒道：“好阴风！”三藏道：“救儿之事，却怎么说?”行者道：“已一一救他出去，待我们起身时送还。”长老谢了又谢，方才就寝。\n至天晓，三藏醒来，遂结束齐备道：“悟空，我趁早朝，倒换关文去也。”行者道：“师父，你自家去，恐不济事；待老孙和你同去，看那国丈邪正如何。”三藏道：“你去却不肯行礼，恐国王见怪。”行者道：“我不现身，暗中跟随你，就当保护。”三藏甚喜，吩咐八戒、沙僧看守行李、马匹。却才举步，这驿丞又来相见。看这长老打扮起来，比昨日又甚不同。但见他：\n身上穿一领锦 异宝佛袈裟，头戴金顶毘卢帽。九环锡杖手中拿，胸藏一点神光妙。通关文牒紧随身，包裹袋中缠锦套。行似阿罗降世间，诚如活佛真容貌。\n那驿丞相见礼毕，附耳低言，只教莫管闲事。三藏点头应声。大圣闪在门旁，念个咒语，摇身一变，变做个蟭蟟虫儿，嘤的一声，飞在三藏帽儿上。出了馆驿，径奔朝中。\n及到朝门外，见有黄门官，即施礼道：“贫僧乃东土大唐差往西天取经者，今到贵地，理当倒换关文。意欲见驾，伏乞转奏转奏。”那黄门官果为传奏。国王喜道：“远来之僧，必有道行。”教请进来。黄门官复奉旨，将长老请入。长老阶下朝见毕，复请上殿赐坐，长老又谢恩坐了。只见那国王相貌尪羸，精神倦怠：举手处，揖让差池 (17) ；开言时，声音断续。长老将文牒献上，那国王眼目昏朦，看了又看，方才取宝印用了花押，递与长老。长老收讫。\n那国王正要问取经原因，只听得当驾官奏道：“国丈爷爷来矣。”那国王即扶着近侍小宦，挣下龙床躬身迎接。慌得那长老急起身侧立于旁。回头观看，原来是一个老道者，自玉阶前，摇摇摆摆而进。但见他："}]}
{"conversation": [{"input": "", "output": "头上戴一顶淡鹅黄九锡云锦纱巾 (18) ，身上穿一领筯顶梅沉香绵丝鹤氅。腰间系一条纫蓝三股攒绒带，足下踏一对麻经葛纬云头履。手中拄一根九节枯藤盘龙拐杖，胸前挂一个描龙刺凤团花锦囊。玉面多光润，苍髯颔下飘。金睛飞火焰，长目过眉梢。行动云随步，逍遥香雾饶。阶下众官都拱接，齐呼国丈进王朝。\n那国丈到宝殿前，更不行礼，昂昂烈烈，径到殿上。国王欠身道：“国丈仙踪，今喜早降。”就请左手绣墩上坐。三藏起一步，躬身施礼道：“国丈大人，贫僧问讯了。”那国丈端然高坐，亦不回礼，转面向国王道：“僧家何来?”国王道：“东土唐朝差上西天取经者，今来倒验关文。”国丈笑道：“西方之路，黑漫漫有甚好处?”三藏道：“自古西方乃极乐之胜境，如何不好?”那国王问道：“朕闻上古有云：‘僧是佛家弟子’，端的不知为僧可能不死，向佛可能长生?”三藏闻言，急合掌应道：\n为僧者万缘都罢，了性者诸法皆空。大智闲闲 (19) ，澹泊在不生之内；真机默默 (20) ，逍遥于寂灭之中。三界空而百端治，六根净而千种穷。若乃坚诚知觉，须当识心：心净则孤明独照，心存则万境皆清。真容无欠亦无馀，生前可见；幻相有形终有坏，分外何求？行功打坐，乃为入定之原；布惠施恩，诚是修行之本。大巧若拙 (21) ，还知事事无为；善计非筹，必须头头放下。但使一心不动，万行自全；若云采阴补阳，诚为谬语。服饵长寿，实乃虚词。只要尘尘缘总弃，物物色皆空。素素纯纯寡爱欲，自然享寿永无穷。\n那国丈闻言，付之一笑。用手指定唐僧道：“呵，呵，呵！你这和尚满口胡柴！寂灭门中，须云认性；你不知那性，从何如灭！枯坐参禅，尽是些盲修瞎炼。俗语云：‘坐，坐，坐！你的屁股破！火熬煎，反成祸。’更不知我这：\n修仙者骨之坚秀 (22) ，达道者神之最灵。携箪瓢而入山访友，采百药而临世济人。摘仙花以砌笠，折香蕙以铺裀 (23) 。歌之鼓掌，舞罢眠云。阐道法，扬太上之正教；施符水，除人世之妖氛。夺天地之秀气，采日月之华精 (24) 。运阴阳而丹结，按水火而胎凝。二八阴消兮，若恍若惚；三九阳长兮，如杳如冥。应四时而采取药物，养九转而修炼丹成。跨青鸾升紫府，骑白鹤上瑶京 (25) 。参满天之华采，表妙道之殷勤。\n比你那静禅释教，寂灭阴神，涅槃遗臭壳，又不脱凡尘。三教之中无上品，古来惟道独称尊！”"}]}
{"conversation": [{"input": "", "output": "比你那静禅释教，寂灭阴神，涅槃遗臭壳，又不脱凡尘。三教之中无上品，古来惟道独称尊！”\n那国王听说，十分欢喜。满朝官都喝采道：“好个‘惟道独称尊’！‘惟道独称尊’！”长老见人都赞他，不胜羞愧。国王又叫光禄寺安排素斋，待那远来之僧出城西去。\n三藏谢恩而退，才下殿往外正走，行者飞下帽顶儿，来在耳边叫道：“师父，这国丈是个妖邪，国王受了妖气。你先去驿中等斋，待老孙在这里听他消息。”三藏知会了，独出朝门不题。\n看那行者，一翅飞在金銮殿翡翠屏中钉下，只见那班部中闪出五城兵马官，奏道：“我主，今夜一阵冷风，将各坊各家鹅笼里小儿，连笼都刮去了，更无踪迹。”国王闻奏，又惊又恼，对国丈道：“此事乃天灭朕也！连月病重，御医无效，幸国丈赐仙方，专待今日午时开刀，取此小儿心肝作引。何期被冷风刮去，非天欲灭朕而何?”国丈笑道：“陛下且休烦恼。此儿刮去，正是天送长生与陛下也。”国王道：“见把笼中之儿刮去，何以返说天送长生?”国丈道：“我才入朝来，见了一个绝妙的药引，强似那一千一百一十一个小儿之心。那小儿之心，只延得陛下千年之寿；此引子，吃了我的仙药，就可延万万年也。”国王漠然不知是何药引，请问再三，国丈才说：“那东土差去取经的和尚，我观他器宇清净，容颜齐整，乃是个十世修行的真体，自幼为僧，元阳未泄，比那小儿更强万倍。若得他的心肝煎汤，服我的仙药，足保万年之寿。”那昏君闻言，十分听信，对国丈道：“何不早说？若果如此有效，适才留住，不放他去了。”国丈道：“此何难哉！适才吩咐光禄寺办斋待他，他必吃了斋，方才出城。如今急传旨，将各门紧闭，点兵围了金亭馆驿，将那和尚拿来，必以礼求其心。如果相从，即时剖而取出，遂御葬其尸，还与他立庙享祭；如若不从，就与他个武不善作，即时捆住，剖开取之，有何难事！”那昏君如其言，即传旨，把各门闭了，又差羽林卫大小官军，围住馆驿。"}]}
{"conversation": [{"input": "", "output": "行者听得这个消息，一翅飞奔馆驿，现了本相，对唐僧道：“师父，祸事了！祸事了！”那三藏才与八戒、沙僧领御斋，忽闻此言，唬得三尸神散，七窍烟生，倒在尘埃，浑身是汗，眼不定睛，口不能言。慌得沙僧上前搀住，只叫：“师父苏醒！师父苏醒！”八戒道：“有甚祸事？有甚祸事？你慢些儿说便也罢，却唬得师父如此！”行者道：“自师父出朝，老孙回视，那国丈是个妖精。少顷，有五城兵马来奏冷风刮去小儿之事。国王方恼，他却转教喜欢，道：‘这是天送长生与你。’要取师父的心肝做药引，可延万年之寿。那昏君听信诬言，所以点精兵来围馆驿，差锦衣官来请师父求心也。”八戒笑道：“行的好慈悯！救的好小儿！刮的好阴风！今番却撞出祸来了。”\n三藏战兢兢的爬起来，扯着行者哀告道：“贤徒呵！此事如何是好?”行者道：“若要好，大做小。”沙僧道：“怎么叫做‘大做小’?”行者道：“若要全命，师作徒，徒作师，方可保全。”三藏道：“你若救得我命，情愿与你做徒子，做徒孙也。”行者道：“既如此，不必迟疑。”教：“八戒，快和些泥来。”那呆子即使钉钯，筑了些土。又不敢外面去取水，后就掳起衣服撒溺，和了一团臊泥，递与行者。行者没奈何，将泥扑作一片，往自家脸上一安，做下个猴像的脸子，叫唐僧站起休动，再莫言语，贴在唐僧脸上，念动真言，吹口仙气，叫“变”！那长老即变做个行者模样，脱了他的衣服，以行者的衣服穿上。行者却将师父的衣服穿了，捻着诀念个咒语，摇身变作唐僧的嘴脸，八戒、沙僧也难识认。\n正当合心装扮停当，只听得锣鼓齐鸣，又见那枪刀簇拥。原来是羽林卫官，领三千兵把馆驿围了。又见一个锦衣官走进驿庭问道：“东土唐朝长老在那里?”慌得那驿丞战兢兢的跪下，指道：“在下面客房里。”锦衣官即至客房里道：“唐长老，我王有请。”八戒、沙僧，左右护持“假行者”。只见“假唐僧”出门施礼道：“锦衣大人，陛下召贫僧，有何话说?”锦衣官上前一把扯住道：“我与你进朝去。想必有取用也。”咦！这正是：\n妖诬胜慈善，慈善反招凶。\n毕竟不知此去端的性命何如，且听下回分解。\n第七十九回　寻洞擒妖逢老寿 当朝正主救婴儿"}]}
{"conversation": [{"input": "", "output": "毕竟不知此去端的性命何如，且听下回分解。\n第七十九回　寻洞擒妖逢老寿 当朝正主救婴儿\n却说那锦衣官把假唐僧扯出馆驿，与羽林军围围绕绕，直至朝门外，对黄门官言：“我等已请唐僧到此，烦为转奏。”黄门官急进朝，依言奏上昏君，遂请进去。众官都在阶下跪拜，惟假唐僧挺立阶心，口中高叫：“比丘王，请我贫僧何说?”君王笑道：“朕得一疾，缠绵日久不愈。幸国丈赐得一方，药饵俱已完备，只少一味引子，特请长老，求些药引。若得病愈，与长老修建祠堂，四时奉祭，永为传国之香火。”假唐僧道：“我乃出家人，只身至此，不知陛下问国丈要甚东西作引。”昏君道：“特求长老的心肝。”假唐僧道：“不瞒陛下说，心便有几个儿，不知要的甚么色样。”那国丈在旁指定道：“那和尚，要你的黑心。”假唐僧道：“既如此，快取刀来，剖开胸腹，若有黑心，谨当奉命。”那昏君欢喜相谢，即着当驾官取一把牛耳短刀，递与假僧。假僧接刀在手，解开衣服，忝起胸膛，将左手抹腹，右手持刀，唿喇的响一声，把腹皮剖开，那里头就骨都都的滚出一堆心来。唬得文官失色，武将身麻。国丈在殿上见了道：“这是个多心的和尚！”假僧将那些心，血淋淋的，一个个捡开与众观看，却都是些红心、白心、黄心、悭贪心、利名心、嫉妒心、计较心、好胜心、望高心、俄慢心、杀害心、狠毒心、恐怖心、谨慎心、邪妄心、无名隐暗之心、种种不善之心，更无一个黑心。那昏君唬得呆呆挣挣，口不能言，战兢兢的教：“收了去！收了去！”那假唐僧忍耐不住，收了法现出本相，对昏君道：“陛下全无眼力，我和尚家都是一片好心，惟你这国丈是个黑心，好做药引。你不信，等我替你取他的出来看看。”\n那国丈听见，急睁睛仔细观看，见那和尚变了面皮，不是那般模样。咦！认得当年孙大圣，五百年前旧有名。却抽身，腾云就起。被行者翻筋斗，跳在空中喝道：“那里走，吃吾一棒！”那国丈即使蟠龙拐杖来迎。他两个在半空中这场好杀：\n如意棒，蟠龙拐，虚空一片云 。原来国丈是妖精，故将怪女称娇色。国主贪欢病染身，妖邪要把儿童宰。相逢大圣显神通，捉怪救人将难解。铁棒当头着实凶，拐棍迎来堪喝采。杀得那满天雾气暗城池，城里人家都失色。文武多官魂魄飞，嫔妃绣女容颜改。唬得那比丘昏主乱身藏，战战兢兢没布摆。棒起犹如虎出山，拐轮却似龙离海。今番大闹比丘城，致令邪正分明白。\n那妖精与行者苦战二十馀合，蟠龙拐抵不住金箍棒，虚幌了一拐，将身化作一道寒光，落入皇宫内院，把进贡的妖后带出宫门，并化寒光，不知去向。"}]}
{"conversation": [{"input": "", "output": "大圣按落云头，到了宫殿下，对多官道：“你们的好国丈啊！”多官一齐礼拜，感谢神僧。行者道：“且休拜，且去看你那昏主何在。”多官道：“我主见争战时，惊恐潜藏，不知向那座宫中去也。”行者即命：“快寻！莫被美后拐去！”多官听言，不分内外，同行者先奔美后宫，漠然无踪，连美后也通不见了。正宫、东宫、西宫、六院，概众后妃，都来拜谢大圣。大圣道：“且请起，不到谢处哩，且去寻你主公。”少时，见四五个太监，搀着那昏君自谨身殿后面而来。众臣俯伏在地，齐声启奏道：“主公！主公！感得神僧到此，辨明真假。那国丈乃是个妖邪，连美后亦不见矣。”国王闻言，即请行者出皇宫，到宝殿拜谢了道：“长老，你早间来的模样，那般俊伟，这时如何就改了形容?”行者笑道：“不瞒陛下说。早间来者，是我师父，乃唐朝御弟三藏。我是他徒弟孙悟空。还有两个师弟，——猪悟能、沙悟净，见在金亭馆驿。因知你信了妖言，要取我师父心肝做药引，是老孙变作师父模样，特来此降妖也。”那国王闻说，即传旨，着阁下太宰快去驿中请师众来朝。\n那三藏听见行者现了相，在空中降妖，吓得魂飞魄散。幸有八戒、沙僧护持。他又脸上戴着一片子臊泥，正闷闷不快，只听得人叫道：“法师，我等乃比丘国王差来的阁下太宰，特请入朝谢恩也。”八戒笑道：“师父，莫怕，莫怕！这不是又请你取心，想是师兄得胜，请你酬谢哩。”三藏道：“虽是得胜来请，但我这个臊脸，怎么见人?”八戒道：“没奈何，我们且去见了师兄，自有解释。”真个那长老无计，只得扶着八戒，沙僧挑着担，牵着马，同去驿庭之上。那太宰见了，害怕道：“爷爷呀！这都相似妖头怪脑之类！”沙僧道：“朝士休怪丑陋，我等乃是生成的遗体。若我师父来见了我师兄，他就俊了。”他三人与众来朝，不待宣召，直至殿下。"}]}
{"conversation": [{"input": "", "output": "行者看见，即转身下殿，迎着面，把师父的泥脸子抓下，吹口仙气，叫：“正！”那唐僧即时复了原身，精神愈觉爽利。国王下殿亲迎，口称：“法师老佛。”师徒们将马拴住，都上殿来相见。行者道：“陛下可知那怪来自何方？等老孙去与你一并擒来，剪除后患。”三宫六院，诸嫔群妃，都在那翡翠屏后，听见行者说剪除后患，也不避内外男女之嫌，一齐出来拜告道：“万望神僧老佛大施法力，斩草除根，把他剪除尽绝，诚为莫大之恩，自当重报！”行者忙忙答礼，只教国王说他住居。国王含羞告道：“三年前他到时，朕曾问他。他说离城不远，只在向南去七十里路，有一座柳林坡清华庄上。国丈年老无儿，止后妻生一女，年方十六，不曾配人，愿进与朕。朕因那女貌娉婷，遂纳了，宠幸在宫。不期得疾，太医屡药无功。他说：‘我有仙方，止用小儿心煎汤为引。’是朕不才，轻信其言，遂选民间小儿，择定今日午时开刀取心。不料神僧下降，恰恰又遇笼儿都不见了。他就说神僧十世修真，元阳未泄，得其心，比小儿心更加万倍。一时误犯，不知神僧识透妖魔。敢望广施大法，剪其后患，朕以倾国之资酬谢！”行者笑道：“实不相瞒。笼中小儿，是我师慈悲，着我藏了。你且休题甚么资财相谢，待我捉了妖怪，是我的功行。”叫：“八戒，跟我去来。”八戒道：“谨依兄命。但只是腹中空虚，不好着力。”国王即传旨教：“光禄寺快办斋供。”不一时，斋到。\n八戒尽饱一餐，抖擞精神随行者驾云而起。唬得那国王、妃后，并文武多官，一个个朝空礼拜。都道：“是真仙真佛降临凡也！”那大圣携着八戒，径到南方七十里之地，住下风云找寻妖处。但只见一股清溪，两边夹岸，岸上有千千万万的杨柳，更不知清华庄在于何处。正是那：\n万顷野田观不尽，千堤烟柳隐无踪。"}]}
{"conversation": [{"input": "", "output": "万顷野田观不尽，千堤烟柳隐无踪。\n孙大圣寻觅不着，即捻诀念一声“唵”字真言，拘出一个当方土地，战兢兢近前跪下叫道：“大圣，柳林坡土地叩头。”行者道：“你休怕，我不打你。我问你：柳林坡有个清华庄，在于何方?”土地道：“此间有个清华洞，不曾有个清华庄。小神知道了，大圣想是自比丘国来的?”行者道：“正是，正是。比丘国王被一个妖精哄了。是老孙到那厢，识得是妖怪，当时战退那怪，化一道寒光，不知去向。及问比丘王，他说三年前进美女时，曾问其由，怪言居住城南七十里柳林坡清华庄。适寻到此，只见林坡，不见清华庄，是以问你。”土地叩头道：“望大圣恕罪。比丘王亦我地之主也，小神理当鉴察。奈何妖精神威法大，如我泄漏他事，就来欺凌，故此未获。大圣今来，只去那南岸九叉头一棵杨树根下，左转三转，右转三转，用两手齐扑树上，连叫三声‘开门’，即现清华洞府。”\n大圣闻言，即令土地回去，与八戒跳过溪来，寻那棵杨树。果然有九条叉枝，总在一颗根上。行者吩咐八戒：“你且远远的站定，待我叫开门，寻着那怪，赶将出来，你却接应。”八戒闻命，即离树有半里远近立下。这大圣依土地之言，绕树根，左转三转，右转三转，双手齐扑其树，叫：“开门！开门！”霎时间，一声响亮，唿喇喇的门开两扇，更不见树的踪迹。那里边光明霞采，亦无人烟。行者趁神威，撞将进去，但见那里好个去处：\n烟霞晃亮，日月偷明。白云常出洞，翠藓乱漫庭。一径奇花争艳丽，遍阶瑶草斗芳荣。温暖气，景常春，浑如阆苑，不亚蓬瀛。滑凳攀长蔓，平桥挂乱藤。蜂衔红蕊来岩窟，蝶戏幽兰过石屏。\n行者急拽步，行近前边细看，见石屏上有四个大字：“清华仙府”。他忍不住，跳过石屏看处，只见那老怪怀中搂着个美女，喘嘘嘘的，正讲比丘国事，齐声叫道：“好机会来！三年事今日得完，被那猴头破了！”\n行者跑近身，掣棒高叫道：“我把你这伙毛团！甚么‘好机会’，吃吾一棒！”那老怪丢放美人，轮起蟠龙拐，急架相迎。他两个在洞前，这场好杀，比前又甚不同：\n棒举迸金光，拐轮凶气发。那怪道：“你无知敢进我门来！”行者道：“我有意降邪怪！”那怪道：“我恋国主你无干，怎的欺心来展抹?”行者道：“僧修政教本慈悲，不忍儿童活见杀。”语去言来各恨仇，棒迎拐架当心札。促损琪花为顾生，踢破翠苔因把滑。只杀得那洞中霞采欠光明；岩上芳菲俱掩压。乒乓惊得鸟难飞，吆喝吓得美人散。只存老怪与猴王，呼呼卷地狂风刮。看看斗出洞门来，又撞悟能呆性发。"}]}
{"conversation": [{"input": "", "output": "原来八戒在外边，听见他们里面嚷闹，激得他心痒难挠，掣钉钯，把一棵九叉杨树刨倒；使钯筑了几下，筑得那鲜血直冒，嘤嘤的似乎有声。他道：“这棵树成了精也，这棵树成了精也！”按在地下又正筑处，只见行者引怪出来。那呆子不打话，赶上前举钯就筑。那老怪战行者已是难敌，见八戒钯来，愈觉心慌，败了阵，将身一幌，化道寒光，径投东走。他两个决不放松，向东赶来。\n正当喊杀之际，又闻得鸾鹤声鸣，祥光缥缈。举目视之，乃南极老人星也。那老人把寒光罩住，叫道：“大圣慢来，天蓬休赶。老道在此施礼哩。”行者即答礼道：“寿星兄弟，那里来?”八戒笑道：“肉头老儿，罩住寒光，必定捉住妖怪了。”寿星陪笑道：“在这里，在这里。望二公饶他命罢。”行者道：“老怪不与老弟相干，为何来说人情?”寿星笑道：“他是我的一副脚力，不意走将来，成此妖怪。”行者道：“既是老弟之物，只教他现出本相来看看。”寿星闻言，即把寒光放出，喝道：“业畜！快现本相，饶你死罪！”那怪打个转身，原来是只白鹿。寿星拿起拐杖道：“这业畜，连我的拐棒也偷来也！”那只鹿俯伏在地，口不能言，只管叩头滴泪。但见他：\n一身如玉简斑斑，两角参差七叉湾。\n几度饥时寻药圃，有朝渴处饮云潺。\n年深学得飞腾法，日久修成变化颜。\n今见主人呼唤处，现身抿耳伏尘寰。\n寿星谢了行者，就跨鹿而行。被行者一把扯住道：“老弟，且慢走，还有两件事未完哩。”寿星道：“还有甚么未完之事?”行者道：“还有美人未获，不知是个甚么怪物；还又要同到比丘城见那昏君，现相回旨也。”寿星道：“既这等说，我且宁耐。你与天蓬下洞擒捉那美人来，同去现相可也。”行者道：“老弟略等等儿，我们去了就来。”"}]}
{"conversation": [{"input": "", "output": "那八戒抖擞精神，随行者径入清华仙府，呐声喊，叫：“拿妖精！拿妖精！”那美人战战兢兢，正自难逃，又听得喊声大振，即转石屏之内，又没个后门可以出头。被八戒喝声：“那里走！我把你这个哄汉子的臊精！看钯！”那美人手中又无兵器，不能迎敌，将身一闪，化道寒光，往外就走。被大圣抵住寒光，乒乓一棒，那怪立不住脚，倒在尘埃，现了本相，原来是一个白面狐狸。呆子忍不住手，举钯照头一筑，可怜把那个倾城倾国千般笑，化作毛团狐狢形。行者叫道：“莫打烂他，且留他此身去见昏君。”那呆子不嫌秽污，一把揪住尾子，拖拖扯扯，跟随行者出得门来。只见那寿星老儿手摸着鹿头骂道：“好业畜啊！你怎么背主逃去，在此成精。若不是我来，孙大圣定打死你了。”行者跳出来道：“老弟说甚么?”寿星道：“我嘱鹿哩，我嘱鹿哩！”八戒将个死狐狸掼在鹿的面前道：“这可是你的女儿么?”那鹿点头幌脑，伸着嘴闻他几闻，呦呦发声，似有眷恋不舍之意。被寿星劈头扑了一掌道：“业畜！你得命足矣，又闻他怎的?”即解下勒袍腰带，把鹿扣住颈项，牵将起来，道：“大圣，我和你比丘国相见去也。”行者道：“且住！索性把这边都扫个干净，庶免他年复生妖孽。”\n八戒闻言，举钯将柳树乱筑。行者又念声“唵”字真言，依然拘出当坊土地，叫：“寻些枯柴，点起烈火，与你这方消除妖患，以免欺凌。”那土地即转身，阴风飒飒，帅起阴兵，搬取了些迎霜草、秋青草、蓼节草、山蕊草、蒌蒿柴、龙骨柴、芦荻柴，都是隔年干透的枯焦之物，见火如同油腻一般。行者叫：“八戒，不必筑树。但得此物填塞洞里，放起火来，烧他个干净。”火一起，果然把一座清华妖怪宅，烧作火池坑。\n这里才喝退土地，同寿星牵着鹿，拖着狐狸，一齐回到殿前，对国王道：“这是你的美后，与他耍子儿么?”那国王胆战心惊。又只见孙大圣引着寿星，牵着白鹿，都到殿前，唬得那国里君臣妃后，一齐下拜。行者近前搀住国王，笑道：“且休拜我。这鹿儿却是国丈，你只拜他便是。”那国王羞愧无地，只道：“感谢神僧救我一国小儿，真天恩也！”即传旨教光禄寺安排素宴，大开东阁，请南极老人与唐僧四众，共坐谢恩。三藏拜见了寿星，沙僧亦以礼见。都问道：“白鹿既是老寿星之物，如何得到此间为害?”寿星笑道：“前者，东华帝君过我荒山，我留坐着棋，一局未终，这业畜走了。及客去寻他不见，我因屈指询算 (26) ，知他走在此处，特来寻他，正遇着孙大圣施威，若要来迟，此畜休矣。”叙不了，只见报道：“宴已完备。”好素宴："}]}
{"conversation": [{"input": "", "output": "五彩盈门，异香满座。桌挂绣纬生锦艳，地铺红毯晃霞光。宝鸭内沉檀香袅 (27) ，御筵前蔬品香馨。看盘高果砌楼台，龙缠斗糖摆走兽。鸳鸯锭，狮仙糖，似模似样；鹦鹉杯，鹭 杓，如相如形。席前果品般般盛，案上斋肴件件精。魁圆茧栗，鲜荔桃子。枣儿柿饼味甘甜，松子葡萄香腻酒。几般蜜食，数品蒸酥。油札糖浇，花团锦砌。金盘高垒大馍馍，银碗满盛香稻饭。辣煼煼汤水粉条长，香喷喷相连添换美。说不尽蘑菇、木耳、嫩笋、黄精，十香素菜，百味珍馐。往来绰摸不曾停，进退诸般皆盛设。\n当时叙了坐次，寿星首席，长老次席，国王前席。行者、八戒、沙僧侧席。\n旁又有两三个太师相陪左右。即命教坊司动乐 (28) ，国王擎着紫霞杯，一一奉酒。惟唐僧不饮。八戒向行者道：“师兄，果子让你，汤饭等须请让我受用受用。”那呆子不分好歹，一齐乱上，但来的吃个精空。\n一席筵宴已毕，寿星告辞。那国王又近前跪拜寿星，求祛病延年之法。寿星笑道：“我因寻鹿，未带丹药。欲传你修养之方，你又筋衰神败，不能还丹。我这衣袖中，只有三个枣儿，是与东华帝君献茶的，我未曾吃，今送你罢。”国王吞之，渐觉身轻病退。后得长生者，皆原于此。八戒看见，就叫道：“老寿，有火枣，送我几个吃吃。”寿星道：“未曾带得，待改日我送你几斤。”出了东阁，道了谢意，将白鹿一声喝起，飞跨背上，踏云而去。这朝中君王妃后，城中黎庶居民，各各焚香礼拜不题。\n三藏教徒弟收拾辞王。那国王又苦留求教。行者道：“陛下，从此色欲少贪，阴功多积，凡百事将长补短，自足以祛病延年，就是教也。”遂拿出两盘散金碎银，奉为路费。唐僧坚辞，分文不受。国王无已，命摆銮驾，请唐僧端坐凤辇龙车，王与嫔后，俱推轮转毂，方送出朝。六街三市，百姓群黎，亦皆盏添净水，炉降真香，又送出城。忽听得半空中一声风响，路两边落下一千一百一十一个鹅笼，内有小儿啼哭，暗中有原护的城隍、土地、社令、真官、五方揭谛、四值功曹、六丁六甲、护教伽蓝等众，应声高叫道：“大圣，我等前蒙吩咐，摄去小儿鹅笼，今知大圣功成起行，一一送来也。”那国王妃后与一应臣民，又俱下拜。行者望空道：“有劳列位，请各归祠，我着民间祭祀谢你。”呼呼淅淅，阴风又起而退。"}]}
{"conversation": [{"input": "", "output": "行者叫城里人家来认领小儿。当时传播俱来，各认出笼中之儿，欢欢喜喜，抱出叫哥哥，叫肉儿，跳的跳，笑的笑，都叫：“扯住唐朝爷爷，到我家奉谢救儿之恩！”无大无小，若男若女，都不怕他相貌之丑，抬着猪八戒，扛着沙和尚，顶着孙大圣，撮着唐三藏，牵着马，挑着担，一拥回城。那国王也不能禁止。这家也开宴，那家也设席。请不及的，或做僧帽、僧鞋、褊衫、布袜，里里外外，大小衣裳，都来相送。如此盘桓，将有个月，才得离城。又有传下影神，立起牌位，顶礼焚香供养。这才是：\n阴功高垒恩山重，救活千千万万人。\n毕竟不知向后又有甚么事体，且听下回分解。\n第八十回　姹女育阳求配偶 心猿护主识妖邪\n却说比丘国君臣黎庶，送唐僧四众出城，有二十里之远，还不肯舍。三藏勉强下辇，乘马辞别而行。目送者直至望不见踪影方回。四众行够多时，又过了冬残春尽，看不了野花山树，景物芳菲。前面又见一座高山峻岭，三藏心惊，问道：“徒弟，前面高山，有路无路？是必小心！”行者笑道：“师父这话，也不像个走长路的，却似个公子王孙，坐井观天之类 (29) 。自古道：‘山不碍路，路自通山。’何以言有路无路?”三藏道：“虽然是山不碍路，但恐崄峻之间生怪物，密查深处出妖精。”八戒道：“放心，放心。这里来相近极乐不远，管取太平无事！”\n师徒正说，不觉的到了山脚下。行者取出金箍棒，走上石崖叫道：“师父，此间乃转山的路儿，忒好步。快来，快来！”长老只得放怀策马。沙僧教：“二哥，你把担子挑一肩儿。”真个八戒接了担子挑上。沙僧拢着缰绳，老师父稳坐雕鞍，随行者都奔山崖上大路。但见那山：\n云雾笼峰顶，潺湲涌涧中。百花香满路，万树密丛丛。梅青李白，柳绿桃红。杜鹃啼处春将暮，紫燕呢喃社已终 (30) 。嵯峨石，翠盖松。崎岖岭道，突兀玲珑。削壁悬崖峻，薜萝草木秾。千岩竞秀如排戟，万壑争流远浪洪。\n老师父缓观山景，忽闻啼鸟之声，又起思乡之念，兜马叫道：“徒弟！\n我自天牌传旨意 (31) ，锦屏风下领关文。\n观灯十五离东土，才与唐王天地分。\n甫能龙虎风云会，却又师徒拗马军。\n行尽巫山峰十二，何时对子见当今?”"}]}
{"conversation": [{"input": "", "output": "甫能龙虎风云会，却又师徒拗马军。\n行尽巫山峰十二，何时对子见当今?”\n行者道：“师父，你常以思乡为念，全不似个出家人。放心且走，莫要多忧。古人云：‘欲求生富贵，须下死工夫。’”三藏道：“徒弟，虽然说得有理，但不知西天路还在那里哩！”八戒道：“师父，我佛如来舍不得那三藏经，知我们要取去，想是搬了，不然，如何只管不到?”沙僧道：“莫胡谈！只管跟着大哥走，只把工夫捱他，终须有个到之之日。”\n师徒正自闲叙，又见一派黑松大林。唐僧害怕，又叫道：“悟空，我们才过了那崎岖山路，怎么又遇这个深黑松林？是必在意。”行者道：“怕他怎的！”三藏道：“说那里话！‘不信直中直，须防仁不仁’。我也与你走过好几处松林，不似这林深远。”你看：\n东西密摆，南北成行。东西密摆彻云霄，南北成行侵碧汉。密查荆棘周围结，蓼却缠枝上下盘。藤来缠葛，葛去缠藤。藤来缠葛，东西客旅难行；葛去缠藤，南北经商怎进？这林中住半年，那分日月；行数里，不见斗星。你看那背阴之处千般景，向阳之所万丛花。又有那千年槐，万载桧，耐寒松，山桃果，野芍药，旱芙蓉，一攒攒密砌重堆，乱纷纷神仙难画。又听得百鸟声：鹦鹉哨，杜鹃啼；喜鹊穿枝，乌鸦反哺；黄鹂飞舞，百舌调音；鹧鸪鸣，紫燕语；八哥儿学人说话，画眉郎也会看经。又见那大虫摆尾，老虎磕牙。多年狐狢妆娘子，日久苍狼吼振林。就是托塔天王来到此，纵会降妖也失魂！\n孙大圣公然不惧，使铁棒上前劈开大路，引唐僧径入深林。逍逍遥遥行经半日，未见出林之路。唐僧叫道：“徒弟，一向西来，无数的山林崎崄，幸得此间清雅，一路太平。这林中奇花异卉，其实可人情意。我要在此坐坐：一则歇马，二则腹中饥了，你去那里化些斋来我吃。”行者道：“师父请下马，老孙化斋去来。”那长老果然下了马。八戒将马拴在树上，沙僧歇下行李，取了钵盂，递与行者。行者道：“师父稳坐，莫要惊怕。我去了就来。”三藏端坐松阴之下，八戒、沙僧却去寻花觅果闲耍。"}]}
{"conversation": [{"input": "", "output": "却说大圣纵筋斗，到了半空，伫定云光，回头观看，只见松林中祥云缥缈，瑞霭氤氲。他忽失声叫道：“好啊！好啊！”你道他叫好做甚？原来夸奖唐僧，说他是金蝉长老转世，十世修行的好人，所以有此祥瑞罩头。“若我老孙，方五百年前大闹天宫之时，云游海角，放荡天涯，聚群精自称齐天大圣，降龙伏虎，消了死籍；头戴着三额金冠，身穿着黄金铠甲，手执着金箍棒，足踏着步云履，手下有四万七千群怪，都称我做大圣爷爷，着实为人。如今脱却天灾，做小伏低，与你做了徒弟，想师父头顶上有祥云瑞霭罩定，径回东土，必定有些好处，老孙也必定得个正果。”\n正自家这等夸念中间，忽然见林南下有一股子黑气，骨都都的冒将上来。行者大惊道：“那黑气里必定有邪了。我那八戒、沙僧却不会放甚黑气。”那大圣在半空中详察不定。\n却说三藏坐在林中，明心见性，讽念那《摩诃般若波罗密多心经》，忽听得嘤嘤的叫声“救人”。三藏大惊道：“善哉！善哉！这等深林里，有甚么人叫？想是狼虫虎豹唬倒的，待我看看。”那长老起身挪步，穿过千年柏，隔起万年松，附葛攀藤，近前视之，只见那大树上绑着一个女子，上半截使葛藤绑在树上，下半截埋在土里。长老立定脚，问他一句道：“女菩萨，你有甚事，绑在此间?”咦！分明这厮是个妖怪，长老肉眼凡胎，却不能认得。那怪见他来问，泪如泉涌。你看他桃腮垂泪，有沉鱼落雁之容；星眼含悲，有闭月羞花之貌。长老实不敢近前。又开口问道：“女菩萨，你端的有何罪过？说与贫僧，却好救你。”那妖精巧语花言，虚情假意，忙忙的答应道：“师父，我家住在贫婆国，离此有二百馀里。父母在堂，十分好善，一生的和亲爱友。时遇清明，邀请诸亲及本家老小拜扫先茔 (32) ，一行轿马，都到了荒郊野外。至茔前，摆开祭礼，刚烧化纸马，只闻得锣鸣鼓响，跑出一伙强人，持刀弄杖，喊杀前来，慌得我们魂飞魄散。父母诸亲，得马得轿的，各自逃了性命。奴奴年幼，跑不动，唬倒在地，被众强人拐来山内。大大王要做夫人，二大王要做妻室，第三第四个都爱我美色，七八十家一齐争吵，大家都不忿气，所以把奴奴绑在林间，众强人散盘而去 (33) 。今已五日五夜，看看命尽，不久身亡！不知是那世里祖宗积德，今日遇着老师父到此，千万发大慈悲，救我一命，九泉之下，决不忘恩！”说罢，泪下如雨。"}]}
{"conversation": [{"input": "", "output": "三藏真个慈心，也就忍不住吊下泪来，声音哽咽叫道：“徒弟。”那八戒、沙僧，正在林中寻花觅果，猛听得师父叫得凄怆，呆子道：“沙和尚，师父在此认了亲耶。”沙僧笑道：“二哥胡缠！我们走了这些时，好人也不曾撞见一个，亲从何来?”八戒道：“不是亲，师父那里与人哭么？我和你去看来。”沙僧真个回转旧处，牵了马，挑了担，至跟前叫：“师父，怎么说?”唐僧用手指定那树上，叫：“八戒，解下那女菩萨来，救他一命。”呆子不分好歹，就去动手。\n却说那大圣在半空中，又见那黑气浓厚，把祥光尽情盖了，道声：“不好，不好！黑气罩暗祥光，怕不是妖邪害俺师父！化斋还是小事，且去看我师父去。”即返云头，按落林里。只见八戒乱解绳儿。行者上前，一把揪住耳朵，扑的摔了一跌。呆子抬头看见，爬起来说道：“师父教我救人，你怎么恃你有力，将我掼这一跌?”行者笑道：“兄弟，莫解他。他是个妖怪，弄喧儿骗我们哩 (34) 。”三藏喝道：“你这泼猴，又来胡说了。怎么这等一个女子，就认得他是个妖怪！”行者道：“师父原来不知，这都是老孙干过的买卖，想人肉吃的法儿。你那里认得！”八戒唝着嘴道 (35) ：“师父，莫信这弼马温哄你，这女子乃是此间人家。我们东土远来，不与相较，又不是亲眷，如何说他是妖精？他打发我们丢了前去，他却翻筋斗，弄神法转来和他干巧事儿，倒踏门也。”行者喝道：“夯货！莫乱谈！我老孙一向西来，那里有甚惫 处？似你这个重色轻生，见利忘义的馕糟，不识好歹，替人家哄了招女婿，绑在树上哩！”三藏道：“也罢，也罢。八戒呵，你师兄常时也看得不差。既这等说，不要管他，我们去罢。”行者大喜道：“好了，师父是有命的了！请上马。出松林外，有人家化斋你吃。”四人果一路前进，把那怪撇了。\n却说那怪绑在树上，咬牙恨齿道：“几年家闻人说孙悟空神通广大，今日见他，果然话不虚传。那唐僧乃童身修行，一点元阳未泄，正欲拿他去配合，成太乙金仙，不知被此猴识破吾法，将他救去了。若是解了绳，放我下来，随手捉将去，却不是我的人儿也？今被他一篇散言碎语带去，却又不是劳而无功？等我再叫他两声，看是如何。”好妖精，不动绳索，把几声善言善语，用一阵顺风，嘤嘤的吹在唐僧耳内。你道叫的甚么？他叫道：“师父呵，你放着活人的性命还不救，昧心拜佛取何经?”"}]}
{"conversation": [{"input": "", "output": "唐僧在马上听得又这般叫唤，即勒马叫：“悟空，去救那女子下来罢。”行者道：“师父走路，怎么又想起他来了?”唐僧道：“他又在那里叫哩。”行者问：“八戒，你听见么?”八戒道：“耳大遮住了，不曾听见。”又问：“沙僧，你听见么?”沙僧道：“我挑担前走，不曾在心，也不曾听见。”行者道：“老孙也不曾听见。师父，他叫甚么？偏你听见。”唐僧道：“他叫得有理，说道：‘活人性命还不救，昧心拜佛取何经?’‘救人一命，胜造七级浮屠。’快去救他下来，强似取经拜佛。”行者笑道：“师父要善将起来，就没药医你。想你离了东土，一路西来，却也过了几重山场，遇着许多妖怪，常把你拿将进洞，老孙来救你，使铁棒，常打死千千万万，今日一个妖精的性命舍不得，要去救他?”唐僧道：“徒弟呀，古人云：‘勿以善小而不为，勿以恶小而为之。’还去救他救罢。”行者道：“师父既然如此，只是这个担儿，老孙却担不起。你要救他，我也不敢苦劝你，劝一会，你又恼了。任你去救。”唐僧道：“猴头莫多话！你坐着，等我和八戒救他去。”"}]}
{"conversation": [{"input": "", "output": "唐僧回至林里，教八戒解了上半截绳子，用钯筑出下半截身子。那怪跌跌鞋，束束裙，喜孜孜跟着唐僧出松林，见了行者。行者只是冷笑不止。唐僧骂道：“泼猴头！你笑怎的?”行者道：“我笑你‘时来逢好友，运去遇佳人’。”三藏又骂道：“泼猢狲胡说！我自出娘肚皮，就做和尚，如今奉旨西来，虔心礼佛求经，又不是利禄之辈，有甚运退时?”行者笑道：“师父，你虽是自幼为僧，却只会看经念佛，不曾见王法条律。这女子生得年少标致，我和你乃出家人，同他一路行走，倘或遇着歹人，把我们拿送官司，不论甚么取经拜佛，且都打做奸情。纵无此事，也要问个拐带人口。师父追了度牒，打个小死；八戒该问充军；沙僧也问摆站；我老孙也不得干净，饶我口能，怎么折辩，也要问个不应。”三藏喝道：“莫胡说！终不然我救他性命，有甚贻累不成 (36) ！带了他去，凡有事，都在我身上。”行者道：“师父虽说有事在你，却不知你不是救他，反是害他。”三藏道：“我救他出林，得其活命，怎么反是害他?”行者道：“他当时绑在林间，或三五日，十日，半月，没饭吃饿死了，还得个完全身体归阴。如今带他出来，你坐得是个快马，行路如风，我们只得随你，那女子脚小，挪步艰难，怎么跟得上走？一时把他丢下，若遇着狼虫虎豹，一口吞之，却不是反害其生也?”三藏道：“正是呀，这件事却亏你想。如何处置?”行者笑道：“抱他上来，和你同骑着马走罢。”三藏沉吟道：“我那里好与他同马！他怎生得去？……”三藏道：“教八戒驮他走罢。”行者笑道：“呆子造化到了！”八戒道：“‘远路没轻担’，教我驮人，有甚造化?”行者道：“你那嘴长，驮着他，转过嘴来，计较私情话儿，却不便益?”八戒闻此言，捶胸爆跳道：“不好！不好！师父要打我几下，宁可忍疼。背着他决不得干净，师兄一生会赃埋人，我驮不成！”三藏道：“也罢，也罢。我也还走得几步，等我下来，慢慢的同走，着八戒牵着空马罢。”行者大笑道：“呆子倒有买卖，师父照顾你牵马哩。”三藏道：“这猴头又胡说了！古人云：‘马行千里，无人不能自往。’假如我在路上慢走，你好丢了我去？我若慢，你们也慢。大家一处同这女菩萨走下山去，或到庵观寺院，有人家之处，留他在那里，也是我们救他一场。”行者道：“师父说得有理，快请前进。”"}]}
{"conversation": [{"input": "", "output": "三藏撩前走，沙僧挑担，八戒牵着空马，行者拿着棒，引着女子，一行前进。不上二三十里，天色将晚，又见一座楼台殿阁。三藏道：“徒弟，那里必定是座庵观寺院，就此借宿了，明日早行。”行者道：“师父说得是，各各走动些。”霎时到了门首。吩咐道：“你们略站远些，等我先去借宿，若有方便处，着人来叫你。”众人俱立在柳阴之下，惟行者拿铁棒，辖着那女子。\n长老拽步近前，只见那门东倒西歪，零零落落。推开看时，忍不住心中凄惨：长廊寂静，古刹萧疏；苔藓盈庭，蒿蓁满径；惟萤火之飞灯，只蛙声而代漏 (37) 。长老忽然吊下泪来。真个是：\n殿宇雕零倒塌，廊房寂寞倾颓。断砖破瓦十馀堆，尽是些歪梁折柱。前后尽生青草，尘埋朽烂香厨。钟楼崩坏鼓无皮，琉璃香灯破损。佛祖金身没色，罗汉倒卧东西。观音淋坏尽成泥，杨柳净瓶坠地。日内并无僧入，夜间尽宿狐狸。只听风响吼如雷。都是虎豹藏身之处。四下墙垣皆倒，亦无门扇关居。\n多年古刹没人修，狼狈凋零倒更休。\n猛风吹裂伽蓝面，大雨浇残佛像头。\n金刚跌损随淋洒，土地无房夜不收。\n更有两般堪叹处，铜钟着地没悬楼。\n三藏硬着胆，走进二层门，见那钟鼓楼俱倒了，止有一口铜钟，札在地下。上半截如雪之白，下半截如靛之青。原来是日久年深，上边被雨淋白，下边是土气上的铜青。三藏用手摸着钟，高叫道：“钟啊！你\n也曾悬挂高楼吼，也曾鸣远彩梁声。也曾鸡啼就报晓，也曾天晚\n诗云：\n送黄昏。不知化铜的道人归何处，铸铜匠作那边存。想他二命归阴府，他无踪迹你无声。”\n长老高声赞叹，不觉的惊动寺里之人。那里边有一个侍奉香火的道人，他听见人语，扒起来，拾一块断砖，照钟上打将去。那钟当的响了一声，把个长老唬了一跌；挣起身要走，又绊着树根，扑的又是一跌。长老倒在地下，抬头又叫道：“钟啊！\n贫僧正然感叹你，忽的叮当响一声。想是西天路上无人到，日久多年变作精。”\n那道人赶上前，一把搀住道：“老爷请起。不干钟成精之事，却才是我打得钟响。”三藏抬头，见他的模样丑黑，道：“你莫是魍魉妖邪？我不是寻常之人，我是大唐来的，我手下有降龙伏虎的徒弟，你若撞着他，性命难存也！”道人跪下道：“老爷休怕。我不是妖邪，我是这寺里侍奉香火的道人。却才听见老爷善言相赞，就欲出来迎接；恐怕是个邪鬼敲门，故此拾一块断砖，把钟打一下压惊，方敢出来。老爷请起。”那唐僧方然正性道：“住持，险些儿唬杀我也。你带我进去。”\n那道人引定唐僧，直至三层门里看处，比外边甚是不同。但见那："}]}
{"conversation": [{"input": "", "output": "那道人引定唐僧，直至三层门里看处，比外边甚是不同。但见那：\n青砖砌就彩云墙，绿瓦盖成琉璃殿。黄金装圣像，白玉造阶台。大雄殿上舞青光，毗罗阁下生锐气。文殊殿结采飞云，轮藏堂描花堆翠。三檐顶上宝瓶尖，五福楼中平绣盖。千株翠竹摇禅榻，万种青松映佛门。碧云宫里放金光，紫雾丛中飘瑞霭。朝闻四野香风远，暮听山高画鼓鸣。应有朝阳补破衲，岂无对月了残经？又只见半壁灯光明后院。一行香雾照中庭。\n三藏见了，不敢进去。叫：“道人，你这前边十分狼狈，后边这等齐整，何也?”道人笑道：“老爷，这山中多有妖邪强寇，天色清明，沿山打劫，天阴就来寺里藏身，被他把佛像推倒垫坐，木植搬来烧火。本寺僧人软弱，不敢与他讲论，因此把这前边破房都舍与那些强人安歇，从新另化了些施主，盖得那一所寺院。清混各一，这是西方的事情。”三藏道：“原来是如此。”\n正行间，又见山门上有五个大字，乃“镇海禅林寺”。才举步 入门里，忽见一个和尚走来。你看他怎生模样：\n头戴左笄绒锦帽 (38) ，一对铜圈坠耳根。身着颇罗毛线服 (39) ，一双白眼亮如银。手中摇着播郎鼓 (40) ，口念番经听不真。三藏原来不认得，这是西方路上喇嘛僧。\n那喇嘛和尚走出门来，看见三藏眉清目秀，额阔顶平，耳垂肩，手过膝，好似罗汉临凡，十分俊雅。他走上前扯住，满面笑唏唏的与他捻手捻脚，摸他鼻子，揪他耳朵，以示亲近之意。携至方丈中，行礼毕，却问：“老师父何来?”三藏道：“弟子乃东土大唐驾下钦差往西方天竺国大雷音寺拜佛取经者，适行至宝方，天晚，特奔上刹借宿一宵，明日早行。望垂方便一二。”那和尚笑道：“不当人子，不当人子！我们不是好意要出家的，皆因父母生身，命犯华盖 (41) ，家里养不住，才舍断了出家。既做了佛门弟子，切莫说脱空之话。”三藏道：“我是老实话。”和尚道：“那东土到西天，有多少路程？路上有山，山中有洞，洞内有精。像你这个单身，又生得娇嫩，那里像个取经的。”三藏道：“院主也见得是。贫僧一人，岂能到此。我有三个徒弟，逢山开路，遇水叠桥，保我弟子，所以到得上刹。”那和尚道：“三位高徒何在?”三藏道：“现在山门外伺候。”那和尚慌了道：“师父，你不知我这里有虎狼、妖贼、鬼怪伤人。白日里不敢远出，未经天晚，就关了门户。这早晚把人放在外边！”叫：“徒弟，快去请将进来。”"}]}
{"conversation": [{"input": "", "output": "有两个小喇嘛儿，跑出外去，看见行者，唬了一跌；见了八戒，又是一跌；扒起来往后飞跑，道：“爷爷！造化低了！你的徒弟不见，只有三四个妖怪站在那门首也。”三藏问道：“怎么模样?”小和尚道：“一个雷公嘴，一个碓挺嘴，一个青脸獠牙。旁有一个女子，倒是个油头粉面。”三藏笑道：“你不认得。那三个丑的，是我徒弟。那一个女子，是我打松林里救命来的。”那喇嘛道：“爷爷呀，这们好俊师父，怎么寻这般丑徒弟?”三藏道：“他丑自丑，却俱有用。你快请他进来，若再迟了些儿，那雷公嘴的有些闯祸，不是个人生父母养的，他就打进来也。”\n那小和尚即忙跑出，战兢兢的跪下道：“列位老爷，唐老爷请哩。”八戒笑道：“哥呵，他请便罢了，却这般战兢兢的何也?”行者道：“看见我们丑陋害怕。”八戒道：“可是扯淡！我们乃生成的，那个是好要丑哩。”行者道：“把那丑且略收拾收拾。”呆子真个把嘴揣在怀里，低着头，牵着马，沙僧挑着担，行者在后面，拿着棒，辖着那女子，一行进去。穿过了倒塌房廊，入三层门里。拴了马，歇了担，进方丈中，与喇嘛僧相见，分了坐次。那和尚入里边，引出七八十个小喇嘛来，见礼毕，收拾办斋管待。正是：\n积功须在慈悲念，佛法兴时僧赞僧。\n毕竟不知怎生离寺，且听下回分解。\n--------------------\n(1) 　支吾——这里的意思是对付、应付。\n(2) 　儾(nàng)——鼻子堵住时只能发出模糊的声音，人们称这样的人为“儾鼻头”。\n(3) 　红沙——又称“红煞”。古时阴阳家认为“红沙”上恶星当值，那天不宜出门，也不宜办事。\n(4) 　三十六宫、六六形色——这两句在数字上做文章。三十六宫形容宫殿之多，“春自在”意思是春色宜人。六六得三十六，与上句意思差不多，也是“春自在”。这两句的意思是赞叹六人的武艺好，打斗精彩。\n(5) 　把势妖精——把势即“把式”。把式妖精，有经验、有手段的妖精。\n(6) 　腾腾——把食品或物件上笼屉蒸热，叫腾腾。中医也叫热敷作腾。\n(7) 　猜枚——一种游戏，手中握物，让对方猜，注已见前。\n(8) 　延地——到处，随处。\n(9) 　熯天通红——熯，烘烤的意思。熯天通红，天被熏得通红，形容灯笼火把之多，照得黑夜如同白昼。\n(10) 　当头——是头顶上方的意思。\n(11) 　挪玉——这是敬词。挪动玉体的意思，悟空请如来佛亲自走一趟。\n(12) 　垛儿——城墙上的女墙，即“垛堞”，是城墙上呈齿形的短墙。"}]}
{"conversation": [{"input": "", "output": "(12) 　垛儿——城墙上的女墙，即“垛堞”，是城墙上呈齿形的短墙。\n(13) 　大罗——即大罗天。道教称天有三十六重，最高的一重天叫大罗天。详见前注。\n(14) 　岭梅将破玉——山岭上的野梅花快要开放了。\n(15) 　月城——即瓮城。城外修建的半圆小城，掩护城门，用于防御。\n(16) 　阴骘、波罗——阴骘即阴德，悄悄做的积德的事情。这里指请神道暗救小儿的事情。波罗即波罗蜜或波罗蜜多。佛教语，梵语音译，直译意思是到达彼岸。也就是说修行到达佛国的境界。\n(17) 　揖让差池——揖让是见客时的必要礼节，差池，做得不好。这里是说国王精神恍惚，连基本的礼仪都做不到了。\n(18) 　九锡云锦——九锡，原来的意义是天子赐给诸侯或大臣的器物。这里是九锡花的简称。九锡花泛指名贵的花。九锡云锦指上面织有美丽名贵的花纹的锦缎。\n(19) 　大智闲闲——是说最聪明的人，心定气闲，不被纷繁的俗事牵引。语见《庄子·齐物论》：“大知闲闲，小知间间；大言炎炎，小言詹詹。”\n(20) 　真机默默——真正懂得其中道理的人，是不会多说的。\n(21) 　大巧若拙——真正灵巧的人，不炫耀，外表看起来像是笨拙。语出《老子》：“大直若屈，大巧若拙，大辩若讷。”\n(22) 　修仙骨之坚秀以下——此句以下是一篇小赋，源出《鸣鹤余音》卷九《尊道赋》，旧题宋仁宗撰。\n(23) 　裀(yīn)——与茵通，垫子、毯子。\n(24) 　夺天地之秀气，采日月之华精——这两句都是说道家的修炼功夫。\n(25) 　紫府、瑶京——皆指天上的神仙世界。\n(26) 　屈指询算——也称“掐指巡算”。是算命先生的一种占算的方法，用手指掐手纹推算吉凶。\n(27) 　宝鸦——做成鸭子形状的熏香炉。\n(28) 　教坊司——古代宫廷中管理乐舞的机构，专管雅乐以外的音乐、舞蹈、百戏的教习、排练、演出等事项。《新唐书·礼乐志十二》：“置内教坊于蓬莱宫侧，居新声、散乐、倡优之伎。有谐谑而赐金帛朱紫者。”宋·吴自牧《梦粱录》卷二十《妓乐》：“旧教坊有筚篥部、大鼓部、拍板部；色有歌板色、琵琶色、筝色……参军等色。但色有色长，部有部头。”\n(29) 　坐井观天——坐在井里看天，见不到广阔的天空。比喻眼界小。唐·韩愈《原道》：“老子之小仁义，非毁之也，其见者小也。坐井观天，曰天小者，非天小也。”"}]}
{"conversation": [{"input": "", "output": "(30) 　紫燕呢喃社已终——古代称土地神为“社神”，祭社神的日子叫“社日”，古代还有社日停针线的风俗。社日一般在立春、立秋后第五个戊日。社日那天有迎神赛会，很热闹。古人称燕子为“社燕”，因为燕子春社时来，秋社时去。这一回的时间是春末，所以说“社已终”，社日已过去。\n(31) 　我自天牌传旨意以下八句——这是一首俳体诗，每一句都用有骨牌的牌名和打牌时的术语，如：天牌、锦屏风、观灯十五、天地分、龙虎风云会、拗马军等等。\n(32) 　先茔——祖先的坟地。\n(33) 　散盘——散伙。\n(34) 　弄喧——耍花招，弄虚头。\n(35) 　唝嘴——撅嘴。\n(36) 　贻累——贻，遗留。贻累，留下累赘，留下麻烦。\n(37) 　蛙声代漏——漏，即漏壶，古代计时器，以滴水多少来计时。深夜人静可以听到漏壶滴水声。这里指庙宇荒凉，只听到蛙声，听不到漏声。\n(38) 　左笄(jī)——笄，古代人用来固定帽子或盘发用的簪子。左笄的意思是与古代中原人戴帽的方法不同。暗指其为“番僧”。\n(39) 　颇罗毛线——颇罗，疑是“波罗”，波罗树是一种野生木本棉花。《新唐书·南蛮传·南诏》：“大和、祁鲜而西，人不蚕，剖波罗树实，状若絮，纽缕而幅之。”这里是说和尚穿着波罗毛线制成的僧衣。\n(40) 　拨郎鼓——一种长柄摇鼓，小的可以做小儿玩具。这里指的是喇嘛和尚手中拿的转经筒，上面刻有佛经，摇一转与念一遍经具有一样的功德。因为唐僧不认得“转经筒”，误认为“拨郎鼓”。\n(41) 　命犯华盖——华盖，古代星辰名，属紫微垣。古代迷信以为人命中犯华盖星，命运不好。"}]}
{"conversation": [{"input": "", "output": "得字卷之十七\n第八十一回　镇海寺心猿知怪 黑松林三众寻师\n话表三藏师徒到镇海禅林寺，众僧相见，安排斋供。四众食毕，那女子也得些食力。渐渐天昏，方丈里点起灯来，众僧一则是问唐僧取经来历，二则是贪看那女子，都攒攒簇簇，排列灯下。三藏对那初见的喇嘛僧道：“院主，明日离了宝山，西去的路途如何?”那僧双膝跪下，慌得长老一把扯住道：“院主请起，我问你个路程，你为何行礼?”那僧道：“老师父明日西行，路途平正，不须费心。只是眼下有件事儿不 魀，一进门就要说，恐怕冒犯洪威，却才斋罢，方敢大胆奉告。老师东来，路遥辛苦，都在小和尚房中安歇甚好；只是这位女菩萨不方便，不知请他那里睡好。”三藏道：“院主，你不要生疑，说我师徒们有甚邪意。早间打黑松林过，撞见这个女子绑在树上。小徒孙悟空不肯救他，是我发菩提心将他救了，到此随院主送他那里睡去。”那僧谢道：“既老师宽厚，请他到天王殿里，就在天王爷爷身后，安排个草铺教他睡罢。”三藏道：“甚好，甚好。”遂此时，众小和尚引那女子往殿后睡去。长老就在方丈中，请众院主自在，遂各散去。三藏吩咐悟空：“辛苦了，早睡早起。”遂一处都睡了，不敢离侧，护着师父。渐入夜深，正是那：\n玉兔高升万籁宁，天街寂静断人行。\n银河耿耿星光灿，鼓发谯楼趱换更。\n一宵晚话不题。及天明了，行者起来，教八戒、沙僧收拾行囊、马匹，却请师父走路。此时长老还贪睡未醒。行者近前叫声：“师父。”那师父把头抬了一抬，又不曾答应得出。行者问：“师父怎么说?”长老呻吟道：“我怎么这般头悬眼胀，浑身皮骨皆疼?”八戒听说，伸手去摸摸，身上有些发热。呆子笑道：“我晓得了。这是昨晚见没钱的饭，多吃了几碗，倒沁着头睡，伤食了。”行者喝道：“胡说！等我问师父，端的何如。”三藏道：“我半夜之间，起来解手，不曾戴得帽子，想是风吹了。”行者道：“这还说得是。如今可走得路么?”三藏道：“我如今起坐不得，怎么上马？但只误了路啊！”行者道：“师父说那里话。常言道：‘一日为师，终身为父。’我等与你做徒弟，就是儿子一般。又说道：‘养儿不用屙金溺银，只是见景生情便好。’你既身子不快，说甚么误了行程，便宁耐几日何妨。”兄弟们都伏侍着师父，不觉的早尽午来昏又至，良宵才过又侵晨。"}]}
{"conversation": [{"input": "", "output": "光阴迅速，早过了三日。那一日，师父欠身起来叫道：“悟空，这两日病体沉疴，不曾问得你，那个脱命的女菩萨，可曾有人送些饭与他吃?”行者笑道：“你管他怎的，且顾了自家的病着。”三藏道：“正是，正是。你且扶我起来，取出我的纸、笔、墨，寺里借个砚台来使使。”行者道：“要怎的?”长老道：“我要修一封书，并关文封在一处，你替我送上长安驾下，见太宗皇帝一面。”行者道：“这个容易。我老孙别事无能，若说送书，人间第一。你把书收拾停当与我，我一筋斗送到长安，递与唐王，再一筋斗转将回来，你的笔砚还不干哩。但只是你寄书怎的？且把书意念念我听。念了再写不迟。”长老滴泪道：“我写着：\n臣僧稽首三顿首，万岁山呼拜圣君；\n文武两班同入目，公卿四百共知闻：\n当年奉旨离东土，指望灵山见世尊。\n不料途中遭厄难，何期半路有灾迍。\n僧病沉疴难进步，佛门深远接天门。\n有经无命空劳碌，启奏当今别遣人。”\n行者听得此言，忍不住呵呵大笑道：“师父，你忒不济，略有些些病儿，就起这个意念。你若是病重，要死要活，只消问我，我老孙自有个本事。问道那个阎王敢起心？那个判官敢出票？那个鬼使来勾取？若恼了我，我拿出那大闹天宫之性子，又一路棍，打入幽冥，捉住十代阎王，一个个抽了他的筋，还不饶他哩！”三藏道：“徒弟呀，我病重了，切莫说这大话。”\n八戒上前道：“师兄，师父说不好，你只管说好！十分不 魀，我们趁早商量，先卖了马，典了行囊，买棺木送终散火。”行者道：“呆子又胡说了！你不知道，师父是我佛如来第二个徒弟，原叫做金蝉长老，只因他轻慢佛法，该有这场大难。”八戒道：“哥啊，师父既是轻慢佛法，贬回东土，在是非海内，口舌场中，托化做人身，发愿往西天拜佛求经，遇妖精就捆，逢魔头就吊，受诸苦恼，也够了，怎么又叫他害病?”行者道：“你那里晓得，老师父不曾听佛讲法，打了一个盹，往下一失，左脚下 了一粒米，下界来，该有这三日病。”八戒惊道：“像老猪吃东西泼泼撒撒的，也不知害多少年代病是！”行者道：“兄弟，佛不与你众生为念。你又不知，人云：‘锄禾日当午，汗滴禾下土。谁知盘中餐，粒粒皆辛苦。’师父只今日一日，明日就好了。”三藏道：“我今日比昨不同，咽喉里十分作渴。你去那里，有凉水寻些来我吃。”行者道：“好了！师父要水吃，便是好了。等我取水去。”"}]}
{"conversation": [{"input": "", "output": "即时取了钵盂，往寺后面香积厨取水。忽见那些和尚一个个眼儿通红，悲啼哽咽，只是不敢放声大哭。行者道：“你们这些和尚，忒小家子样！我们住几日，临行谢你，柴火钱照日算还。怎么这等脓包！”众僧慌跪下道：“不敢，不敢！”行者道：“怎么不敢？想是我那长嘴和尚，食肠大，吃伤了你的本儿也?”众僧道：“老爷，我这荒山，大大小小，也有百十众和尚，每一人养老爷一日，也养得起百十日。怎么敢欺心，计较甚么食用?”\n行者道：“既不计较，你却为甚么啼哭?”众僧道：“老爷，不知是那山里来的妖邪在这寺里。我们晚夜间着两个小和尚去撞钟打鼓，只听得钟鼓响罢，再不见人回。至次日找寻，只见僧帽、僧鞋，丢在后边园里，骸骨尚存，将人吃了。你们住了三日，我寺里不见了六个和尚。故此，我兄弟们不由的不怕，不由的不伤。因见你老师父贵恙，不敢传说，忍不住泪珠偷垂也。”行者闻言，又惊又喜道：“不消说了，必定是妖魔在此伤人也，等我与你剿除他。”众僧道：“老爷，妖精不精者不灵，一定会腾云驾雾，一定会出幽入冥。古人道得好：‘莫信直中直，须防仁不仁。’老爷，你莫怪我们说，你若拿得他住哩，便与我荒山除了这条祸根，正是三生有幸了；若还拿他不住啊，却有好些儿不便处。”行者道：“怎叫做好些不便处?”那众僧道：“直不相瞒老爷说，我这荒山，虽有百十众和尚，却都只是自小儿出家的：\n发长寻刀削，衣单破衲缝。早晨起来洗着脸，叉手躬身，皈依大道；夜来收拾烧着香，虔心叩齿，念的弥陀。举头看见佛，莲九品，秇三乘 (1) ，慈航共法云，愿见衹园释世尊；低头看见心，受五戒，度大千，生生万法中，愿悟顽空与色空。诸檀越来呵 (2) ，老的、小的、长的、矮的、胖的、瘦的，一个个敲木鱼，击金磬，挨挨拶拶，两卷《法华经》，一策《梁王忏》；诸檀越不来呵，新的、旧的、生的、熟的、村的、俏的，一个个合着掌，瞑着目，悄悄冥冥，入定蒲团上，牢关月下门。一任他莺啼鸟语闲争斗，不上我方便慈悲大法乘。因此上，也不会伏虎，也不会降龙；也不识的怪，也不识的精。你老爷若还惹起那妖魔呵，我百十个和尚只够他斋一饱。一则堕落我众生轮回；二则灭抹了这禅林古迹；三则如来会上，全没半点儿光辉。这却是好些儿不便处。”\n行者闻得众和尚说出这一端的话语，他便怒从心上起，恶向胆边生，高叫一声：“你这众和尚好呆哩！只晓得那妖精，就不晓得我老孙的行止么?”众僧轻轻的答道：“实不晓得。”行者道：“我今日略节说说，你们听着："}]}
{"conversation": [{"input": "", "output": "我也曾花果山伏虎降龙，我也曾上天堂大闹天宫。饿时把老君的丹，略略咬了两三颗；渴时把玉帝的酒，轻轻嘑了六七锺。睁着一双不白不黑的金睛眼，天惨淡，月朦胧；拿着一条不短不长的金箍棒，来无影，去无踪。说甚么大精小怪，那怕他惫 脓！一赶赶上去，跑的跑，颤的颤，躲的躲，慌的慌；一捉捉将来，锉的锉，烧的烧，磨的磨，舂的舂。正是八仙同过海，独自显神通！众和尚，我拿这妖精与你看看，你才认得我老孙！”\n众僧听着暗点头道：“这贼秃开大口，说大话，想是有些来历。”都一个个诺诺连声。只有那喇嘛僧道：“且住！你老师父贵恙，你拿这妖精不至紧 (3) 。俗语道：‘公子登筵，不醉便饱；壮士临阵，不死即伤。’你两下里角斗之时，倘贻累你师父，不当稳便。”\n行者道：“有理，有理！我且送凉水与师父吃了再来。”掇起钵盂，着上凉水，转出香积厨，就到方丈，叫声：“师父，吃凉水哩。”三藏正当烦渴之时，便抬起头来，捧着水只是一吸。真个“渴时一滴如甘露，药到真方病即除”。行者见长老精神渐爽，眉目舒开，就问道：“师父，可吃些汤饭么?”三藏道：“这凉水就是灵丹一般，这病儿减了一半，有汤饭也吃得些。”行者连声高高叫道：“我师父好了，要汤饭吃哩。”教那些和尚忙忙的安排，淘米，煮饭，捍面，烙饼，蒸馍馍，做粉汤，抬了四五桌。唐僧只吃得半碗儿米汤。行者、沙僧止用了一席。其馀的都是八戒一肚餐之。家火收去，点起灯来，众僧各散。"}]}
{"conversation": [{"input": "", "output": "三藏道：“我们今住几日了?”行者道：“三整日矣，明朝向晚，便就是四个日头。”三藏道：“三日误了许多路程。”行者道：“师父，也算不得路程，明日去罢。”三藏道：“正是。就带几分病儿，也没奈何。”行者道：“既是明日要去，且让我今晚捉了妖精者。”三藏惊道：“又捉甚么妖精?”行者道：“有个妖精在这寺里，等老孙替他捉捉。”唐僧道：“徒弟呀，我的病身未可，你怎么又兴此念？倘那怪有神通，你拿他不住呵，却又不是害我?”行者道：“你好灭人威风！老孙到处降妖，你见我弱与谁的？只是不动手，动手就要赢。”三藏扯住道：“徒弟，常言说得好，‘遇方便时行方便，得饶人处且饶人。操心怎似存心好，争气何如忍气高！’”孙大圣见师父苦苦劝他，不许降妖，他说出老实话来道：“师父，实不瞒你说，那妖在此吃了人了。”唐僧大惊道：“吃了甚么人?”行者说道：“我们住了三日，已是吃了这寺里六个小和尚了。”长老道：“‘兔死狐悲，物伤其类’。他既吃了寺内之僧，我亦僧也，我放你去，只但用心仔细些。”行者道：“不消说，老孙的手到就消除了。”\n你看他灯光前吩咐八戒、沙僧看守师父。他喜孜孜跳出方丈，径来佛殿看时，天上有星，月还未上，那殿里黑暗暗的。他就吹出真火，点起琉璃，东边打鼓，西边撞钟。响罢，摇身一变，变做个小和尚儿，年纪只有十二三岁，披着黄绢褊衫，白布直裰，手敲着木鱼，口里念经。等到一更时分，不见动静。二更时分，残月才升，只听见呼呼的一阵风响。好风：\n黑雾遮天暗，愁云照地昏。四方如泼墨，一派靛妆浑。先刮时扬尘播土，次后来倒树摧林。扬尘播土星光现，倒树摧林月色昏。只刮得嫦娥紧抱梭罗树，玉兔团团找药盆。九曜星官皆闭户，四海龙王尽掩门。庙里城隍觅小鬼，空中仙子怎腾云？地府阎罗寻马面，判官乱跑赶头巾。刮动昆仑顶上石，卷得江湖波浪混。\n那风才然过处，猛闻得兰麝香熏，环珮声响，即欠身抬头观看，呀！却是一个美貌佳人，径上佛殿。行者口里呜哩呜喇，只情念经。那女子走近前，一把搂住道：“小长老，念的甚么经?”行者道：“许下的。”女子道：“别人都自在睡觉，你还念经怎么?”行者道：“许下的，如何不念?”女子搂住，与他亲个嘴道：“我与你到后面耍耍去。”行者故意的扭过头去道：“你有些不晓事。”女子道：“你会相面?”行者道：“也晓得些儿。”女子道：“你相我怎的样子?”行者道：“我相你有些儿偷生 熟 (4) ，被公婆赶出来的。”女子道：“相不着，相不着！我\n不是公婆赶逐，不因 熟偷生。"}]}
{"conversation": [{"input": "", "output": "不是公婆赶逐，不因 熟偷生。\n奈我前生命薄，投配男子年轻。\n不会洞房花烛，避夫逃走之情。\n趁如今星光月皎，也是有缘千里来相会，我和你到后园中交欢配鸾俦去也。”行者闻言，暗点头道：“那几个愚僧，都被色欲引诱，所以伤了性命。他如今也来哄我。”就随口答应道：“娘子，我出家人年纪尚幼，却不知甚么交欢之事。”女子道：“你跟我去，我教你。”行者暗笑道：“也罢，我跟他去，看他怎生摆布。”\n他两个搂着肩，携着手，出了佛殿，径至后边园里。那怪把行者使个绊子腿，跌倒在地，口里“心肝哥哥”的乱叫，将手就去掐他的臊根。行者道：“我的儿，真个要吃老孙哩！”却被行者接住他手，使个小坐跌法，把那怪一辘轳掀翻在地上。那怪口里还叫道：“心肝哥哥，你倒会跌你的娘哩！”行者暗算道：“不趁此时下手他，还到几时？正是‘先下手为强，后下手遭殃’。”就把手一叉，腰一躬，一跳跳起来，现出原身法像，轮起金箍铁棒劈头就打。那怪倒也吃了一惊，他心想道：“这个小和尚，这等利害！”打开眼一看，原来是那唐长老的徒弟姓孙的。他也不惧他。你说这精怪是甚么精怪：\n金作鼻，雪铺毛。地道为门屋，安身处处牢。养成三百年前气，曾向灵山走几遭。一饱香花和蜡烛，如来吩咐下天曹。托塔天王恩爱女，哪吒太子认同胞。也不是个填海鸟 (5) 。也不是个戴山鳌 (6) 。也不怕的雷焕剑 (7) ，也不怕的吕虔刀 (8) 。往往来来。一任他水流江汉阔；上上下下，那论他山耸泰恒高 (9) ？你看他月貌花容娇滴滴，谁识得是个鼠老成精逞黠豪！\n他自恃的神通广大，便随手架起双股剑，玎玎珰珰的响，左遮右格，随东倒西。行者虽强些，却也捞他不倒。阴风四起，残月无光。你看他两人，后园中一场好杀：\n阴风从地起，残月荡微光。阒静梵王宇 (10) ，阑珊小鬼廊。后园里一片战争场：孙大士，天上圣；毛姹女 (11) ，女中王；赌赛神通未肯降。一个儿扭转芳心嗔黑秃，一个儿圆睁慧眼恨新妆。两手剑飞，那认得女菩萨；一根棍打，狠似个活金刚。响处金箍如电掣，霎时铁白耀星芒。玉楼 翡翠 (12) ，金殿碎鸳鸯 (13) 。猿啼巴月小 (14) ，雁叫楚天长。十八尊罗汉，暗暗喝采；三十二诸天，个个慌张。"}]}
{"conversation": [{"input": "", "output": "那孙大圣精神抖擞，棍儿没半点差池。妖精自料敌他不住，猛可的眉头一蹙，计上心来，抽身便走。行者喝道：“泼货！那走？快快来降！”那妖精只是不理，直往后退。等行者赶到紧急之时，即将左脚上花鞋脱下来，吹口仙气，念个咒语，叫一声：“变！”就变做本身模样，使两口剑舞将来；真身一幌，化阵清风而去。这却不是三藏的灾星？他便径撞到方丈里，把唐三藏摄将去，云头上杳杳冥冥，霎霎眼就到了陷空山，进了无底洞，叫小的们安排素筵席成亲不题。\n却说行者斗得心焦性燥，闪一个空，一棍把那妖精打落下来，乃是一只花鞋。行者晓得中了他计，连忙转身来看师父。那有个师父？只见那呆子和沙僧口里呜哩呜哪说甚么。行者怒气填胸，也不管好歹，捞起棍来一片打，连声叫道：“打死你们！打死你们！”那呆子慌得走也没路；沙僧却是个灵山大将，见得事多，就软款温柔，近前跪下道：“兄长，我知道了，想你要打杀我两个，也不去救师父，径自回家去哩。”行者道：“我打杀你两个，我自去救他。”沙僧笑道：“兄长说那里话！无我两个，真是‘单丝不线，孤掌难鸣’。兄啊，这行囊、马匹，谁与看顾？宁学管鲍分金 (15) ，休仿孙庞斗智 (16) 。自古道：‘打虎还得亲兄弟，上阵须教父子兵。’望兄长且饶打，待天明和你同心戮力，寻师去也。”行者虽是神通广大，却也明理识时，见沙僧苦苦哀告，便就回心道：“八戒，沙僧，你都起来，明日找寻师父，却要用力。”那呆子听见饶了，恨不得天也许下半边，道：“哥啊，这个都在老猪身上。”兄弟们思思想想那曾得睡，恨不得点头唤出扶桑日 (17) ，一口吹散满天星。\n三众只坐到天晓，收拾要行，早有寺僧拦门来问：“老爷那里去?”行者笑道：“不好说。昨日对众夸口，说与他们拿妖精，妖精未曾拿得，倒把我个师父不见了。我们寻师父去哩。”众僧害怕道：“老爷，小可的事，倒带累老师，却往那里去寻?”行者道：“有处寻他。”众僧又道：“既去莫忙，且吃些早斋。”连忙的端了两三盆汤饭。八戒尽力吃个干净，道：“好和尚！我们寻着师父，再到你这里来耍子。”行者道：“还到这里吃他饭哩！你去天王殿里看看那女子在否。”众僧道：“老爷，不在了，不在了。自是当晚宿了一夜，第二日就不见了。”"}]}
{"conversation": [{"input": "", "output": "行者喜喜欢欢的辞了众僧，着八戒、沙僧牵马挑担，径回东走。八戒道：“哥哥差了。怎么又往东行?”行者道：“你岂知道！前日在那黑松林绑的那个女子，老孙火眼金睛，把他认透了，你们都认做好人。今日吃和尚的也是他，摄师父的也是他，你们救得好女菩萨！今既摄了师父，还从旧路上找寻去也。”二人叹服道：“好，好，好！真是粗中有细。去来，去来！”\n三人急急到于林内，只见那：\n云蔼蔼，雾漫漫；石层层，路盘盘。狐踪兔迹交加走。虎豹豺狼往复钻。林内更无妖怪影，不知三藏在何端。\n行者心焦，掣出棒来，摇身一变，变作大闹天宫的本相，三头六臂六只手，理着三根棒，在林里辟哩拨喇的乱打。八戒见了道；“沙僧，师兄着了恼，寻不着师父，弄做个气心风了。”原来行者打了一路，打出两个老头儿来：一个是山神，一个是土地。上前跪下道：“大圣，山神、土地来见。”八戒道：“好灵根啊！打了一路，打出两个山神、土地；若再打一路，连太岁都打出来也。”行者问道：“山神、土地，汝等这般无礼！在此处专一结伙强盗，强盗得了手，买些猪羊祭赛你；又与妖精结掳，打伙儿把我师父摄来！如今藏在何处？快快的从实供来，免打！”二神慌了道：“大圣错怪了我耶。妖精不在小神山上，不伏小神管辖。但只夜间风响处，小神略知一二。”行者道：“既知，一一说来。”土地道：“那妖精摄你师父去，在那正南下，离此有千里之遥。那厢有座山，唤做陷空山，山中有个洞，叫做无底洞。是那山里妖精，到此变化摄去也。”行者听言，暗自惊心，喝退了山神、土地，收了法身，现出本相，与八戒、沙僧道：“师父去得远了。”八戒道：“远便腾云赶去！”\n好呆子，一纵狂风先起，随后是沙僧驾云。那白马原是龙子出身，驮了行李，也踏了风雾。大圣即起筋斗，一直南来。不多时，早见一座大山，阻住云脚。三人采住马 (18) ，都按定云头，见那山：\n顶摩碧汉，峰接青霄。周围杂树万万千，来往飞禽喳喳噪。虎豹成阵走，獐鹿打丛行。向阳处，琪花瑶草馨香；背阴方，腊雪顽冰不化。崎岖峻岭，削壁悬崖。直立高峰，湾环深涧。松郁郁，石磷磷，行人见了悚其心。打柴樵子全无影，采药仙童不见踪。眼前虎豹能兴雾，遍地狐狸乱弄风。"}]}
{"conversation": [{"input": "", "output": "八戒道：“哥啊，这山如此险峻，必有妖邪。”行者道：“不消说了，山高原有怪，岭峻岂无精！”叫沙僧：“我和你且在此，着八戒先下山凹里打听打听，看那条路好走，端的可有洞府，再看是那里开门，俱细细打探，我们好一齐去寻师父救他。”八戒道：“老猪晦气！先拿我顶缸。”行者道：“你夜来说都在你身上，如何打仰 (19) ?”八戒道：“不要嚷，等我去。”呆子放下钯，抖抖衣裳，空着手，跳下高山，找寻路径。\n这一去，毕竟不知好歹如何，且听下回分解。\n第八十二回　姹女求阳 元神护道\n却说八戒跳下山，寻着一条小路，依路前行，有五六里远近，忽见两个女怪，在那井上打水。他怎么认得是两个女怪？见他头上戴一顶一尺二三寸高的篾丝 髻，甚不时兴。呆子走近前，叫声“妖怪”。那怪闻言大怒，两人互相说道：“这和尚惫 ！我们又不与他相识，平时又没有调得嘴惯，他怎么叫我们做妖怪！”那怪恼了，轮起抬水的杠子劈头就打。"}]}
{"conversation": [{"input": "", "output": "这呆子手无兵器，遮架不得，被他捞了几下，侮着头跑上山来道：“哥啊，回去罢，妖怪凶！”行者道：“怎么凶?”八戒道：“山凹里两个女妖精在井上打水，我只叫了他一声，就被他打了我三四杠子！”行者道：“你叫他做甚么的?”八戒道：“我叫他做妖怪的。”行者笑道：“打得还少。”八戒道：“谢你照顾，头都打肿了，还说少哩！”行者道：“‘温柔天下去得，刚强寸步难移’。他们是此地之怪，我们是远来之僧，你一身都是手，也要略温存。你就去叫他做妖怪，他不打你，打我？‘人将礼乐为先’。”八戒道：“一发不晓得。”行者道：“你自幼在山中吃人，你晓得有两样木么?”八戒道：“不知，是甚么木?”行者道：“一样是杨木，一样是檀木。杨木性格甚软，巧匠取来，或雕圣像，或刻如来，装金立粉，嵌玉装花，万人烧香礼拜，受了多少无量之福。那檀木性格刚硬，油房里取了去做炸撒 (20) ，使铁箍箍了头，又使铁锤往下打，只因刚强，所以受此苦楚。”八戒道：“哥啊，你这好话儿，早与我说说也好，却不受他打了。”行者道：“你还去问他个端的。”八戒道：“这去他认得我了。”行者道：“你变化了去。”八戒道：“哥啊，且如我变了，却怎么问么?”行者道：“你变了去，到他跟前，行个礼儿，看他多大年纪：若与我们差不多，叫他声‘姑娘’；若比我们老些儿，叫他声‘奶奶’。”八戒笑道：“可是蹭蹬！这般许远的田地，认得是甚么亲！”行者道：“不是认亲，要套他的话哩。若是他拿了师父，就好下手；若不是他，却不误了我们别处干事?”八戒道：“说得有理，等我再去。”\n好呆子，把钉钯撒在腰里，下山凹摇身一变，变做个黑胖和尚。摇摇摆摆，走近怪前，深深唱个大喏道：“奶奶，贫僧稽首了。”那两个喜道：“这个和尚却好，会唱个喏儿，又会称道一声儿。”问道：“长老，那里来的?”八戒道：“那里来的。”又问：“那里去的?”又道：“那里去的。”又问：“你叫做甚么名字?”又答道：“我叫做甚么名字。”那怪笑道：“这和尚好便好，只是没来历，会说顺口话儿。”八戒道：“奶奶，你们打水怎的?”那怪道：“和尚，你不知道，我家老夫人今夜里摄了一个唐僧在洞内，要管待他。我洞中水不干净，差我两个来此打这阴阳交媾的好水，安排素果素菜的筵席，与唐僧吃了，晚间要成亲哩。”"}]}
{"conversation": [{"input": "", "output": "那呆子闻得此言，急抽身跑上山叫：“沙和尚，快拿将行李来，我们分了罢！”沙僧道：“二哥，又分怎的?”八戒道：“分了便你还去流沙河吃人，我去高老庄探亲，哥哥去花果山称圣，白龙马归大海成龙。师父已在这妖精洞内成亲哩！我们都各安生理去也。”行者道：“这呆子又胡说了！”八戒道：“你的儿子胡说！才那两个抬水的妖精说，安排素筵席与唐僧吃了成亲哩！”行者道：“那妖精把师父困在洞里，师父眼巴巴的望我们去救，你却在此说这样话！”八戒道：“怎么救?”行者道：“你两个牵着马，挑着担，我们跟着那两个女怪，做个引子，引到那门前，一齐下手。”\n真个呆子只得随行。行者远远的标着那两怪 (21) ，渐入深山，有一二十里远近，忽然不见。八戒惊道：“师父是日里鬼拿去了！”行者道：“你好眼力，怎么就看出他本相来?”八戒道：“那两个怪，正抬着水走，忽然不见，却不是个日里鬼?”行者道：“想是钻进洞去了，等我去看。”\n好大圣，急睁火眼金睛，漫山看处，果然不见动静。只见那陡崖前，有一座玲珑剔透，细妆花、堆五采、三檐四簇的牌楼。他与八戒、沙僧近前观看，上有六个大字，乃“陷空山无底洞”。行者道：“兄弟呀，这妖精把个架子支在这里，还不知门向那里开哩。”沙僧说：“不远，不远。好生寻！”都转身看时，牌楼下，山脚下有一块大石，约有十馀里方圆，正中间有缸口大的一个洞儿，爬得光溜溜的。八戒道：“哥啊，这就是妖精出入洞也。”行者看了道：“怪哉！我老孙自保唐僧，瞒不得你两个，妖精也拿了些，却不见这样洞府。八戒，你先下去试试，看有多少浅深，我好进去救师父。”八戒摇头道：“这个难，这个难！我老猪身子夯夯的，若塌了脚吊下去，不知二三年可得到底哩！”行者道：“就有多深么?”八戒道：“你看！”大圣伏在洞边上，仔细往下看处，——咦！深啊！周围足有三百馀里，回头道：“兄弟，果然深得紧！”八戒道：“你便回去罢，师父救不得耶！”行者道：“你说那里话！莫生懒惰意，休起怠荒心。且将行李歇下，把马拴在牌楼柱上，你使钉钯，沙僧使杖，拦住洞门，让我进去打听打听。若师父果在里面，我将铁棒把妖精从里打出，跑至门口，你两个却在外面挡住，这是里应外合。打死精灵，才救得师父。”二人遵命。"}]}
{"conversation": [{"input": "", "output": "行者却将身一纵，跳入洞中，足下彩云生万道，身边瑞气护千层。不多时，到于深远之间，那里边明明朗朗，一般的有日色，有风声，又有花草果木。行者喜道：“好去处啊！想老孙出世，天赐与水帘洞。这里也是个洞天福地。”正看时，又见有一座二滴水的门楼，团团都是松竹，内有许多房舍。又想道：“此必是妖精的住处了。我且到那里边去打听打听……且住！若是这般去呵，他认得我了，且变化了去。”摇身捻诀，就变做个苍蝇儿，轻轻的飞在门楼上听听。只见那怪高坐在草亭内，他那模样，比在松林里救他，寺里拿他，便是不同，越发打扮得俊了：\n发盘云髻似堆鸦，身着绿绒花比甲。\n一对金莲刚半折，十指如同春笋发。\n团团粉面若银盆，朱唇一似樱桃滑。\n端端正正美人姿，月里嫦娥还喜恰。\n今朝拿住取经僧，便要欢娱同枕榻。\n行者且不言语，听他说甚话。少时，绽破樱桃，喜孜孜的叫道：“小的们，快排素筵席来，我与唐僧哥哥吃了成亲。”行者暗笑道：“真个有这话，我只道八戒作耍子乱说哩！等我且飞进去寻寻，看师父在那里，不知他的心性如何。假若被他摩弄动了呵，留他在这里也罢。”即展翅，飞到里边看处，那东廊下上明下暗的红纸格子里面，坐着唐僧哩。"}]}
{"conversation": [{"input": "", "output": "行者一头撞破格子眼，飞在唐僧光头上丁着，叫声：“师父。”三藏认得声音，叫道：“徒弟，救我命啊！”行者道：“师父不济呀！那怪精安排筵宴，与你吃了成亲哩。或生下一男半女，也是你和尚之后代，你愁怎的?”长老闻言，咬牙切齿道：“徒弟，我自出了长安，到两界山中收你，一向西来，那个时辰动荤？那一日子有甚歪意？今被这妖精拿住，要求配偶，我若把真阳丧了，我就身堕轮回，打在那阴山背后，永世不得翻身！”行者笑道：“莫发誓。既有真心往西天取经，老孙带你去罢。”三藏道：“进来的路儿，我通忘了。”行者道：“莫说你忘了。他这洞，不比走进来走出去的，是打上头往下钻。如今救了你，要打底下往上钻。若是造化高，钻着洞口儿，就出去了；若是造化低，钻不着，还有个闷杀的日子了。”三藏满眼垂泪道：“似此艰难，怎生是好?”行者道：“没事，没事！那妖精整治酒与你吃，没奈何也吃他一锺。只要斟得急些儿，斟起一个喜花儿来，等我变作个蟭蟟虫儿，飞在酒泡之下，他把我一口吞下肚去，我就捻破他的心肝，扯断他的肺腑，弄死那妖精，你才得脱身出去。”三藏道：“徒弟这等说，只是不当人子。”行者道：“只管行起善来，你命休矣。妖精乃害人之物，你惜他怎的?”三藏道：“也罢，也罢，你只是要跟着我。”正是那孙大圣护定唐三藏，取经僧全靠着美猴王。\n他师徒两个商量未定，早是那妖精安排停当，走近东廊外，开了门锁叫声：“长老。”唐僧不敢答应。又叫一声，又不敢答应。他不敢答应者何意？想着“口开神气散，舌动是非生”。却又一条心儿想着，若死住法儿不开口，怕他心狠，顷刻间就害了性命。正是那：\n进退两难心问口，三思忍耐口问心。\n正自狐疑，那怪又叫一声：“长老。”唐僧没奈何，应他一声道：“娘子，有。”那长老应出这一句言来，真是肉落千斤。人都说唐僧是个真心的和尚，往西天拜佛求经，怎么与这女妖精答话？不知此时正是危急存亡之秋，万分出于无奈，虽是外有所答，其实内无所欲。妖精见长老应了一声，他推开门，把唐僧搀起来，和他携手挨背，交头接耳，你看他做出那千般娇态，万种风情。岂知三藏一腔子烦恼。行者暗中笑道：“我师父被他这般哄诱，只怕一时动心。”正是：\n真僧魔苦遇娇娃，妖怪娉婷实可夸。\n淡淡翠眉分柳叶，盈盈丹脸衬桃花。\n绣鞋微露双钩凤，云髻高盘两鬓鸦。\n含笑与师携手处，香飘兰麝满袈裟。"}]}
{"conversation": [{"input": "", "output": "绣鞋微露双钩凤，云髻高盘两鬓鸦。\n含笑与师携手处，香飘兰麝满袈裟。\n妖精挽着三藏，行近草亭道：“长老，我办了一杯酒，和你酌酌。”唐僧道：“娘子，贫僧自不用荤。”妖精道：“我知你不吃荤，因洞中水不洁净，特命山头上取阴阳交媾的净水，做些素果素菜筵席，和你耍子，”唐僧跟他进去观看，果然见那：\n盈门下绣缠彩结，满庭中香喷金猊 (22) 。摆列着黑油垒钿桌 (23) ，朱漆篾丝盘。垒钿桌上，有异样珍馐；篾丝盘中，盛稀奇素物。林檎、橄榄、莲肉、葡萄、榧、柰、榛、松、荔枝、龙眼、山栗、风菱、枣儿、柿子、胡桃、银杏、金橘、香橙，果子随山有。蔬菜更时新：豆腐、面筋、木耳、鲜笋、蘑菇、香蕈、山药、黄精。石花菜、黄花菜，青油煎炒；扁豆角、江豆角，熟酱调成。王瓜、瓠子，白果、蔓菁。镟皮茄子鹌鹑做，别种冬瓜方且名。烂煨芋头糖拌着，白煮萝卜醋浇烹。椒姜辛辣般般美，咸淡调和色色平。\n那妖精露尖尖之玉指，捧晃晃之金杯，满斟美酒递与唐僧，口里叫道：“长老哥哥，妙人，请一杯交欢酒儿。”三藏羞答答的接了酒，望空浇奠，心中暗祝道：“护法诸天、五方揭谛、四值功曹：弟子陈玄奘，自离东土，蒙观世音菩萨差遣列位众神暗中保护，拜雷音，见佛求经，今在途中，被妖精拿住，强逼成亲，将这一杯酒递与我吃。此酒果是素酒，弟子勉强吃了，还得见佛成功；若是荤酒，破了弟子之戒，永堕轮回之苦！”孙大圣，他却变得轻巧，在耳根后，若像一个耳报，但他说话，惟三藏听见，别人不闻。他知师父平日好吃葡萄做的素酒，教吃他一锺。那师父没奈何吃了，急将酒满斟一锺，回与妖怪，果然斟起有一个喜花儿。行者变作个蟭蟟虫儿，轻轻的飞入喜花之下。那妖精接在手且不吃，把杯儿放住，与唐僧拜了两拜，口里娇娇怯怯，叙了几句情话。却才举杯，那花儿已散，就露出虫来。妖精也认不得是行者变的，只以为虫儿，用小指挑起，往下一弹。\n行者见事不谐，料难入他腹，即变做个饿老鹰。真个是：\n玉爪金睛铁翮，雄姿猛气抟云。妖狐狡兔见他昏，千里山河时遁。饥处迎风逐雀，饱来高贴天门。老拳钢硬最伤人，得志凌霄嫌近。"}]}
{"conversation": [{"input": "", "output": "飞起来轮开玉爪，响一声掀翻桌席，把些素果素菜，盘碟家火，尽皆捽碎，撇却唐僧，飞将出去。唬得妖精心胆皆裂，唐僧的骨肉通酥。妖精战战兢兢搂住唐僧道：“长老哥哥，此物是那里来的?”三藏道：“贫僧不知。”妖精道：“我费了许多心，安排这个素宴与你耍耍，却不知这个扁毛畜生从那里飞来，把我的家火打碎！”众小妖道：“夫人，打碎家火犹可，将些素品都泼散在地，秽了怎用?”三藏分明晓得是行者弄法，他那里敢说。那妖精道：“小的们，我知道了。想必是我把唐僧困住，天地不容，故降此物。你们将碎家火拾出去，另安排些酒肴，不拘荤素，我指天为媒，指地作订，然后再与唐僧成亲。”依然把长老送在东廊里坐下不题。\n却说行者飞出去，现了本相，到于洞口，叫声：“开门！”八戒笑道：“沙僧，哥哥来了。”他二人撒开兵器。行者跳出，八戒上前扯住道：“可有妖精？可有师父?”行者道：“有，有，有！”八戒道：“师父在里边受罪哩？绑着是捆着？要蒸是要煮?”行者道：“这个事倒没有，只是安排素宴，要与他干那个事哩。”八戒道：“你造化，你造化！你吃了陪亲酒来了。”行者道：“呆子啊！师父的性命也难保，吃甚么陪亲酒！”八戒道：“你怎的就来了?”行者把见唐僧施变化的上项事说了一遍，道：“兄弟们，再休胡思乱想。师父已在此间，老孙这一去，一定救他出来。”"}]}
{"conversation": [{"input": "", "output": "复翻身人里面，还变做个苍蝇儿，叮在门楼上听之。只闻得这妖怪气嘑嘑的，在亭子上吩咐：“小的们，不论荤素，拿来烧纸。借烦天地为媒订，务要与他成亲。”行者听见，暗笑道：“这妖精全没一些儿廉耻！青天白日的，把个和尚关在家里摆布。且不要忙，等老孙再进去看看。”嘤的一声，飞在东廊之下，见那师父坐在里边，清滴滴腮边泪淌。行者钻将进去，叮在他头上，又叫声：“师父。”长老认得声音，跳起来咬牙恨道：“猢狲啊！别人胆大，还是身包胆；你的胆大，就是胆包身！你弄变化神通，打破家火，能值几何？斗得那妖精淫兴发了，那里不分荤素安排，定要与我交媾，此事怎了?”行者暗中陪笑道：“师父莫怪，有救你处。”唐僧道：“那里救得我?”行者道：“我才一翅飞起去时，见他后边有个花园。你哄他往园里去耍子，我救了你罢。”唐僧道：“园里怎么样救?”行者道：“你与他到园里，走到桃树边，就莫走了。等我飞上桃枝，变作个红桃子。你要吃果子，先拣红的儿摘下来——红的是我。他必然也要摘一个，你把红的定要让他。他若一口吃了，我却在他肚里，等我捣破他的皮袋，扯断他的肝肠，弄死他，你就脱身了。”三藏道：“你若有手段，就与他赌斗便了，只要钻在他肚里怎么?”行者道：“师父，你不知趣。他这个洞，若好出入，便可与他赌斗；只为出入不便，曲道难行，若就动手，他这一窝子老老小小，连我都扯住，却怎么了？须是这般捽手干，大家才得干净。”三藏点头听信，只叫：“你跟定我。”行者道：“晓得，晓得！我在你头上。”\n师徒们商量定了，三藏才欠起身来，双手扶着那格子叫道：“娘子，娘子。”那妖精听见，笑唏唏的跑近跟前道：“妙人哥哥，有甚话说?”三藏道：“娘子，我出了长安一路西来，无日不山，无日不水。昨在镇海寺投宿，偶得伤风重疾，今日出了汗，略才好些；又蒙娘子盛情，携入仙府，只得坐了这一日，又觉心神不爽。你带我往那里略散散心，耍耍儿去么。”那妖精十分欢喜道：“妙人哥哥倒有些兴趣，我和你去花园里耍耍。”叫：“小的们，拿钥匙来开了园门，打扫路径。”众妖都跑去开门收拾。\n这妖精开了格子，搀出唐僧。你看那许多小妖，都是油头粉面， 娜娉婷，簇簇拥拥，与唐僧径上花园而去。好和尚！他在这绮罗队里无他故，锦绣丛中作哑聋，若不是这铁打的心肠朝佛去，第二个酒色凡夫也取不得经。一行都到了花园之外。那妖精俏语低声叫道：“妙人哥哥，这里耍耍，真可散心释闷。”唐僧与他携手相搀，同入园内，抬头观看，其实好个去处。但见那："}]}
{"conversation": [{"input": "", "output": "萦回曲径，纷纷尽点苍苔；窈窕绮窗，处处暗笼绣箔。微风初动，轻飘飘展开蜀锦吴绫；细雨才收，娇滴滴露出冰肌玉质。日灼鲜杏，红如仙子晒霓裳；月映芭蕉，青似太真摇羽扇。粉墙四面，万株杨柳啭黄鹂；闲馆周围，满院海棠飞粉蝶。更看那凝香阁、青蛾阁、解酲阁、相思阁，层层卷映，朱帘上钩控虾须 (24) ；又见那养酸亭、披素亭、画眉亭、四雨亭，个个峥嵘，华扁上字书鸟篆。看那浴鹤池、洗觞池、怡月池、濯缨池，青萍绿藻耀金鳞；又有墨花轩、异箱轩、适趣轩、慕云轩，玉斗琼卮浮绿蚁 (25) 。池亭上下，有太湖石、紫英石、鹦落石、锦川石，青青栽着虎须蒲；轩阁东西，有木假山、翠屏山、啸风山、玉芝山，处处丛生凤尾竹。荼  架、蔷薇架，近着秋千架，浑如锦帐罗帏；松柏亭、辛夷亭，对着木香亭，却似碧城绣幙。芍药栏，牡丹丛，朱朱紫紫斗秾华；夜合台，茉藜槛，岁岁年年生妩媚。涓涓滴露紫含笑，堪画堪描；艳艳烧空红拂桑，宜题宜赋。论景致，体夸阆苑蓬莱；较芳菲，不数姚黄魏紫 (26) 。若到三春闲斗草，园中只少玉琼花。\n长老携着那怪，步赏花园，看不尽的奇葩异卉，行过了许多亭阁，真个是渐入佳境。忽抬头，到了桃树林边，行者把师父头上一掐，那长老就知。\n行者飞在桃树枝儿上，摇身一变，变作个红桃儿，其实红得可爱。长老对妖精道：“娘子，你这苑内花香，枝头果熟。苑内花香蜂竞采，枝头果熟鸟争衔。怎么这桃树上果子青红不一，何也?”妖精笑道：“天无阴阳，日月不明；地无阴阳，草木不生；人无阴阳，不分男女。这桃树上果子，向阳处，有日色相烘者先熟，故红；背阴处无日者还生，故青。此阴阳之道理也。”三藏道：“谢娘子指教，其实贫僧不知。”即向前伸手摘了个红桃。妖精也去摘了一个青桃。三藏躬身将红桃奉与妖怪道：“娘子，你爱色，请吃这个红桃，拿青的来我吃。”妖精真个换了，且暗喜道：“好和尚啊！果是个真人。一日夫妻未做，却就有这般恩爱也。”那妖精喜喜欢欢的，把唐僧亲敬。这唐僧把青桃拿过来就吃。那妖精喜相陪，把红桃儿张口便咬。启朱唇，露银牙，未曾下口，原来孙行者十分性急，毂辘一个跟头，翻入他咽喉之下，径到肚腹之中。妖精害怕，对三藏道：“长老啊，这个果子利害，怎么不容咬破，就滚下去了?”三藏道：“娘子，新开园的果子爱吃，所以去得快了。”妖精道：“未曾吐出核子，他就撺下去了。”三藏道：“娘子意美情佳，喜吃之甚，所以不及吐核，就下去了。”"}]}
{"conversation": [{"input": "", "output": "行者在他肚里，复了本相。叫声：“师父，不要与他答嘴，老孙已得了手也！”三藏道：“徒弟方便着些。”妖精听见道：“你和那个说话哩?”三藏道：“和我徒弟孙悟空说话哩。”妖精道：“孙悟空在那里?”三藏道：“在你肚里哩。却才吃的那个红桃子不是?”妖精慌了道：“罢了，罢了！这猴头钻在我肚里，我是死也！孙行者，你千方百计的钻在我肚里怎的?”行者在里边恨道：“也不怎的，只是吃了你的六叶连肝肺，三毛七孔心；五脏都淘净，弄做个梆子精！”妖精听说，唬得魂飞魄散，战战兢兢的，把唐僧抱住道：“长老呵！我只道：\n夙世前缘系赤绳 (27) ，鱼水相和两意浓。\n不料鸳鸯今拆散，何期鸾凤又西东！\n蓝桥水涨难成事 (28) ，祆庙烟沉嘉会空 (29) 。\n着意一场今又别，何年与你再相逢！”\n行者在他肚里听见说时，只怕长老慈心，又被他哄了。便就轮拳，跳脚，支架子，理四平，几乎把个皮袋儿捣破了。那妖精忍不得疼痛，倒在尘埃，半晌家不敢言语。行者见不言语，想是死了，却把手略松一松。他又回过气来，叫：“小的们！在那里?”原来那些小妖，自进园门来，各人知趣，都不在一处，各自去采花斗草，任意随心耍子，让那妖精与唐僧两个自在叙情儿。忽听得叫，却才都跑将来。又见妖精倒在地上，面容改色，口里哼哼的爬不动，连忙搀起，围在一处道：“夫人，怎的不好？想是急心疼了?”妖精道：“不是！不是！你莫要问，我肚里已有了人也！快把这和尚送出去，留我性命！”那些小妖，真个都来扛抬。行者在肚里叫道：“那个敢抬！要便是你自家献我师父出去，出到外边，我饶你命！”那怪精没及奈何，只是惜命之心，急挣起来，把唐僧背在身上，拽开步往外就走。小妖跟随道：“老夫人，往那里去?”妖精道：“‘留得五湖明月在，何愁没处下金钩’！把这厮送出去，等我别寻一个头儿罢！”\n好妖精，一纵云光直到洞口，又闻得叮叮当当，兵刃乱响。三藏道：“徒弟，外面兵器响哩。”行者道：“是八戒揉钯哩。你叫他一声。”三藏便叫：“八戒！”八戒听见道：“沙和尚！师父出来也！”二人掣开钯杖，妖精把唐僧驮出。咦！正是：\n心猿里应降邪怪，土木司门接圣僧。\n毕竟不知那妖精性命如何，且听下回分解。\n第八十三回　心猿识得丹头 姹女还归本性"}]}
{"conversation": [{"input": "", "output": "毕竟不知那妖精性命如何，且听下回分解。\n第八十三回　心猿识得丹头 姹女还归本性\n却说三藏着妖精送出洞外，沙和尚近前问曰：“师父出来，师兄何在?”八戒道：“他有算计，必定贴换师父出来也。”三藏用手指着妖精道：“你师兄在他肚里哩。”八戒笑道：“腌脏杀人！在肚里做甚？出来罢！”行者在里边叫道：“张开口，等我出来！”那怪真个把口张开。行者变得小小的，爬在咽喉之内，正欲出来，又恐他无理来咬，即将铁棒取出，吹口仙气，叫：“变！”变作个枣核钉儿，撑住他的上腭子，把身一纵，跳出口外，就把铁棒顺手带出，把腰一躬，还是原身法像，举起棒来就打。那妖精也随手取出两口宝剑，丁当架住。两个在山头上这场好杀：\n双舞剑飞当面架，金箍棒起照头来。一个是天生猴属心猿体，一个是地产精灵姹女骸。他两个，恨冲怀，喜处生仇大会垓。那个要取元阳成配偶，这个要战纯阴结圣胎。棒举一天寒雾漫，剑迎满地黑尘筛。因长老，拜如来，恨苦相争显大才。水火不投母道损，阴阳难合各分开。两家斗罢多时节，地动山摇树木摧。\n八戒见他们赌斗，口里絮絮叨叨返恨行者。转身对沙僧道：“兄弟，师兄胡缠！才子在他肚里，轮起拳来，送他一个满肚红，扒开肚皮钻出来，却不了帐？怎么又从他口里出来，却与他争战，让他这等猖狂！”沙僧道：“正是。却也亏了师兄深洞中救出师父，返又与妖精厮战。且请师父自家坐着，我和你各持兵器，助助大哥，打倒妖精去来。”八戒摆手道：“不，不，不！他有神通，我们不济。”沙僧道：“说那里话！都是大家有益之事，虽说不济，却也放屁添风。”\n那呆子一时兴发，掣了钉钯叫声：“去来！”他两个不顾师父，一拥驾风赶上。举钉钯，使宝杖，望妖精乱打。那妖精战行者一个已是不能，又见他二人，怎生抵敌，急回头抽身就走。行者喝道：“兄弟们赶上！”那妖精见他们赶得紧，即将右脚上花鞋脱下来，吹口仙气，念个咒语叫：“变！”即变作本身模样，使两口剑舞将来；将身一幌，化一阵清风，径直回去。这番也只说战他们不过，顾命而回，岂知又有这般样事！——也是三藏灾星未退，他到了洞门前牌楼下，却见唐僧在那里独坐，他就近前一把抱住，抢了行李，咬断缰绳，连人和马，复又摄将进去不题。"}]}
{"conversation": [{"input": "", "output": "且说八戒闪个空，一钯把妖精打落地，乃是一只花鞋。行者看见道：“你这两个呆子！看着师父罢了，谁要你来帮甚么功！”八戒道：“沙和尚，如何么？我说莫来。这猴子好的有些夹脑风。我们替他降了妖怪，返落得他生报怨！”行者道：“在那里降了妖怪？那妖怪昨日与我战时，使了一个遗鞋计哄了。你们走了，不知师父如何，我们快去看看！”\n三人急回来，果然没了师父，连行李、白马一并无踪。慌得个八戒两头乱跑，沙僧前后跟寻，孙大圣亦心焦性燥。正寻觅处，只见那路旁边斜着 半截儿缰绳。他一把拿起，止不住眼中流泪，放声叫道：“师父啊！我去时辞别人和马，回来只见这些绳！”正是那“见鞍思骏马，滴泪想亲人”。八戒见他垂泪，忍不住仰天大笑。行者骂道：“你这个夯货！又是要散火哩！”八戒又笑道：“哥啊，不是这话，师父一定又被妖精摄进洞去了。常言道：‘事无三不成。’你进洞两遭了，再进去一遭，管情救出师父来也。”行者揩了眼泪道：“也罢，到此地位，势不容己，我还进去。你两个没了行李、马匹耽心，却好生把守洞口。”\n好大圣，即转身跳入里面，不施变化，就将本身法相。真个是：\n古怪别腮心里强，自小为怪神力壮。\n高低面赛马鞍鞒，眼放金光如火亮。\n浑身毛硬似钢针，虎皮裙系明花响。\n上天撞散万云飞，下海混起千层浪。\n当天倚力打天王，挡退十万八千将。\n官封大圣美猴精，手中惯使金箍棒。\n今日西方任显能，复来洞内扶三藏。\n你看他停住云光，径到了妖精宅外，见那门楼门关了，不分好歹，轮铁棒一下打开，闯将进去。那里边静悄悄，全无人迹。东廊下不见唐僧，亭子上桌椅，与各处家火，一件也无。原来他的洞里周围有三百馀里，妖精窠穴甚多。前番摄唐僧在此，被行者寻着，今番摄了，又怕行者来寻，当时搬了，不知去向。恼得这行者跌脚捶胸，放声高叫道：“师父呵！你是个晦气转成的唐三藏，灾殃铸就的取经僧！——噫！这条路且是走熟了，如何不在？却教老孙那里寻找也！”正自吆喝爆燥之间，忽闻得一阵香烟扑鼻，他回了性道：“这香烟是从后面飘出，想是在后头哩。”拽开步，提着铁棒，走将进去看时，也不见动静。只见有三间倒坐儿 (30) ，近后壁却铺一张龙吞口雕漆供桌，桌上有一个大鎏金香炉，炉闪有香烟馥郁。那上面供养着一个大金字牌，牌上写着“尊父李天王之位”；略次些儿，写着“尊兄哪吒三太子位”。行者见了满心欢喜，也不去搜妖怪，找唐僧，把铁棒捻作个绣花针儿，摁在耳朵里，轮开手把那牌子并香炉拿将起来，返云光径出门去。至洞口，唏唏哈哈，笑声不绝。"}]}
{"conversation": [{"input": "", "output": "八戒、沙僧听见，掣放洞口，迎着行者道：“哥哥这等欢喜，想是救出师父也?”行者笑道：“不消我们救，只问这牌子要人。”八戒道：“哥呵，这牌子不是妖精，又不会说话，怎么问他要人？行者放在地下道：“你们看！”沙僧近前看时，上写着“尊父李天王之位”、“尊兄哪吒三太子位”。沙僧道：“此意何也?”行者道：“这是那妖精家供养的。我闯入他住居之所，见人迹俱无，惟有此牌。想是李天王之女，三太子之妹，思凡下界假扮妖邪，将我师父摄去。不问他要人，却问谁要？你两个且在此把守，等老孙执此牌位，径上天堂玉帝前告个御状，教天王爷儿们还我师父。”八戒道：“哥啊，常言道：‘告人死罪得死罪。’须是理顺，方可为之。况御状又岂是可轻易告的？你且与我说，怎的告他?”行者笑道：“我有主张。我把这牌位、香炉做个证见，另外再备纸状儿。”八戒道：“状儿上怎么写？你且念念我听。”行者道：\n告状人孙悟空，年甲在牒，系东土唐朝西天取经僧唐三藏徒弟。告为假妖摄陷人口事。彼有托塔天王李靖同男哪吒太子，闺门不谨，走出亲女，在下方陷空山无底洞变化妖邪，迷害人命无数。今将吾师摄陷曲邃之所，渺无寻处。若不状告，切思伊父子不仁，故纵女氏成精害众。伏乞怜准，行拘至案，收邪救师，明正其罪，深为恩便。有此上告。\n八戒、沙僧闻其言，十分欢喜道：“哥啊，告的有理，必得上风。切须早来，稍迟恐妖精伤了师父性命。”行者道：“我快，我快！多时饭熟，少时茶滚就回。”\n好大圣，执着这牌位、香炉，将身一纵，驾祥云直至南天门外。时有把天门的大力天王与护国天王见了行者，一个个都控背躬身，不敢拦阻，让他进去。直至通明殿下，有张、葛、许、邱四大天师迎面作礼道：“大圣何来?”行者道：“有纸状儿，要告两个人哩。”天师吃惊道：“这个赖皮，不知要告那个。”无奈，将他引入灵霄殿下启奏。蒙旨宣进，行者将牌位、香炉放下，朝上礼毕，将状子呈上。葛仙翁接了，铺在御案。玉帝从头看了，见这等这等，即将原状批作圣旨，宣西方长庚太白金星领旨到云楼宫宣托塔李天王见驾。行者上前奏道：“望天主好生惩治，不然，又别生事端。”玉帝又吩咐：“原告也去。”行者道：“老孙也去?”四天师道：“万岁已出了旨意，你可同金星去来。”"}]}
{"conversation": [{"input": "", "output": "行者真个随着金星，纵云头早至云楼宫。原来是天王住宅号云楼宫。金星见宫门首有个童子侍立。那童子认得金星，即入里报道：“太白金星老爷来了。”天王遂出迎迓，又见金星捧着旨意，即命焚香；及转身，又见行者跟入，天王即又作怒。你道他作怒为何？当年行者大闹天宫时，玉帝曾封天王为降魔大元帅，封哪吒太子为三坛海会之神，帅领天兵收降行者，屡战不能取胜。还是五百年前败阵的仇气，有些恼他，故此作怒。他且忍不住道：“老长庚，你赍得是甚么旨意?”金星道：“是孙大圣告你的状子。”那天王本是烦恼，听见说个“告”字，一发雷霆大怒道：“他告我怎的?”金星道：“告你假妖摄陷人口事。你焚了香，请自家开读。”那天王气嘑嘑的，设了香案，望空谢恩。拜毕，展开旨意看了，原来是这般这般，如此如此，恨得他手扑着香案道：“这个猴头！他也错告我了！”金星道：“且息怒。现有牌位、香炉在御前作证，说是你亲女哩。”天王道：“我止有三个儿子，一个女儿。大小儿名金吒，侍奉如来，做前部护法。二小儿名木吒，在南海随观世音做徒弟。三小儿名哪吒，在我身边，早晚随朝护驾。一女年方七岁，名贞英，人事尚未省得，如何会做妖精？不信，抱出来你看。这猴头着实无礼！且莫说我是天上元勋，封受先斩后奏之职，就是下界小民，也不可诬告。律云：‘诬告加三等。’”叫手下：“将缚妖索把这猴头捆了！”那庭下摆列着巨灵神、鱼肚将、药叉雄帅，一拥上前，把行者捆了。金星道：“李天王莫闯祸啊！我在御前同他领旨意来宣你的人。你那索儿颇重，一时捆坏他，阁气。”天王道：“金星呵，似他这等诈伪告扰，怎该容他？你且坐下，待我取砍妖刀砍了这个猴头，然后与你见驾回旨！”金星见他取刀，心惊胆战，对行者道：“你干事差了，御状可是轻易告的？你也不访的实，似这般乱弄，伤其性命，怎生是好?”行者全然不惧，笑吟吟的道：“老官儿放心，一些没事。老孙的买卖，原是这等做，一定先输后赢。”"}]}
{"conversation": [{"input": "", "output": "说不了，天王轮过刀来，望行者劈头就砍。早有那三太子赶上前，将软腰剑架住，叫道：“父王息怒。”天王大惊失色。噫！父见子以剑架刀，就当喝退，怎么返大惊失色？原来天王生此子时，他左手掌上有个“哪”字，右手掌上有个“吒”字，故名哪吒。这太子三朝儿就下海净身闯祸，踏倒水晶宫，捉住蛟龙要抽筋为绦子。天王知道，恐生后患，欲杀之。哪吒奋怒，将刀在手，割肉还母，剔骨还父；还了父精母血，一点灵魂，径到西方极乐世界告佛。佛正与众菩萨讲经，只闻得幢幡宝盖有人叫道：“救命！”佛慧眼一看，知是哪吒之魂，即将碧藕为骨，荷叶为衣，念动起死回生真言，哪吒遂得了性命。运用神力，法降九十六洞妖魔，神通广大。后来要杀天王，报那剔骨之仇。天王无奈，告求我佛如来。如来以和为尚，赐他一座玲珑剔透舍利子如意黄金宝塔，——那塔上层层有佛，艳艳光明。——唤哪吒以佛为父，解释了冤仇。所以称为托塔李天王者，此也。今日因闲在家，未曾托着那塔，恐哪吒有报仇之意，故吓个大惊失色。却即回手，向塔座上取了黄金宝塔，托在手间，问哪吒道：“孩儿，你以剑架住我刀，有何话说?”哪吒弃剑叩头道：“父王，是有女儿在下界哩。”天王道：“孩儿，我只生了你姊妹四个，那里又有个女儿哩?”哪吒道：“父王忘了？那女儿原是个妖精，三百年前成怪。在灵山偷食了如来的香花宝烛，如来差我父子天兵，将他拿住。拿住时只该打死，如来吩咐道：‘积水养鱼终不钓，深山喂鹿望长生。’当时饶了他性命。积此恩念，拜父王为父，拜孩儿为兄，在下方供设牌位，侍奉香火。不期他又成精，陷害唐僧，却被孙行者搜来到巢穴之间，将牌位拿来，就做名告了御状。此是结拜之恩女，非我同袍之亲妹也。”\n天王闻言，悚然惊讶道：“孩儿，我实忘了。他叫做甚么名字?”太子道：“他有三个名字：他的本身出处，唤做金鼻白毛老鼠精；因偷香花宝烛，改名唤做半截观音；如今饶他下界，又改了，唤做地涌夫人是也。”天王却才省悟，放下宝塔，便亲手来解行者。行者就放起刁来道：“那个敢解我！要便连绳儿抬去见驾，老孙的官事才赢！”慌得天王手软，太子无言，众家将委委而退。"}]}
{"conversation": [{"input": "", "output": "那大圣打滚撒赖，只要天王去见驾。天王无计可施，哀求金星说个方便。金星道：“古人云：‘万事从宽。’你干事忒紧了些儿。就把他捆住，又要杀他。这猴子是个有名的赖皮，你如今教我怎的处？若论你令郎讲起来，虽是恩女，不是亲女，却也晚亲义重，不拘怎生折辨，你也有个罪名。”天王道：“老星怎说个方便，就没罪了。”金星道：“我也要和解你们，却只是无情可说。”天王笑道：“你把那奏招安授官衔的事说说，他也罢了。”真个金星上前，将手摸着行者道：“大圣，看我薄面，解了绳好去见驾。”行者道：“老官儿，不用解。我会滚法，一路滚就滚到也。”金星笑道：“你这猴忒恁寡情。我昔日也曾有些恩义儿到你，你这些些事儿，就不依我。”行者道：“你与我有甚恩义?”金星道：“你当年在花果山为怪，伏虎降龙，强消死籍，聚群妖大肆猖狂，上天欲要擒你，是老身力奏，降旨招安，把你宣上天堂，封你做‘弼马温’。你吃了玉帝仙酒，后又招安，也是老身力奏，封你做‘齐天大圣’。你又不守本分，偷桃盗酒，窃老君之丹，如此如此，才得个无灭无生。若不是我，你如何得到今日?”行者道：“古人说得好，‘死了莫与老头儿同墓，干净会揭挑人’！我也只是做弼马温，闹天宫罢了，再无甚大事。也罢，也罢，看你老人家面皮，还教他自己来解。”天王才敢向前，解了缚，请行者着衣上坐，一一上前施礼。"}]}
{"conversation": [{"input": "", "output": "行者朝了金星道：“老官儿，何如？我说先输后赢，买卖儿原是这等做。快催他去见驾，莫误了我的师父。”金星道：“莫忙。弄了这一会，也吃锺茶儿去。”行者道：“你吃他的茶，受他的私，卖放犯人，轻慢圣旨，你得何罪?”金星道“不吃茶，不吃茶！连我也赖将起来了。李天王，快走，快走！”天王那里敢去，怕他没的说做有的，放起刁来，口里胡说乱道，怎生与他折辨？没奈何又央金星，教说方便。金星道：“我有一句话儿，你可依我?”行者道：“绳捆刀砍之事，我也通看你面，还有甚话？你说，你说。说得好，就依你；说得不好，莫怪。”金星道：“‘一日官事十日打’。你告了御状，说妖精是天王的女儿，天王说不是，你两个只管在御前折辨，反复不已。我说天上一日，下界就是一年。这一年之间，那妖精把你师父陷在洞中，莫说成亲，若有个喜花下儿子，也生了一个小和尚儿，却不误了大事?”行者低头想道：“是啊！我离八戒、沙僧，只说多时饭熟、少时茶滚就回；今已弄了这半会，却不迟了？……老官儿，既依你说，这旨意如何回缴?”金星道：“教李天王点兵，同你下去降妖，我去回旨。”行者道：“你怎么样回?”金星道：“我只说原告脱逃，被告免提。”行者笑道：“好啊！我倒看你面情罢了，你倒说我脱逃！教他点兵在南天门外等我，我即和你回旨缴状去。”天王害怕道：“他这一去，若有言语，是臣背君也。”行者道：“你把老孙当甚么样人？我也是个大丈夫！‘一言既出，驷马难追’。岂又有污言顶你?”\n天王即谢了行者。行者与金星回旨。天王点起本部天兵，径出南天门外。金星与行者回见玉帝道：“陷唐僧者，乃金鼻白毛老鼠成精，假设天王父子牌位。天王知之，已点兵收怪去了，望天尊赦罪。”玉帝已知此情，降天恩免究。行者即返云光，到南天门外，见天王、太子，布列天兵等候。噫！那些神将，风滚滚，雾腾腾，接住大圣，一齐坠下云头，早到了陷空山上。"}]}
{"conversation": [{"input": "", "output": "八戒、沙僧眼巴巴正等，只见天兵与行者来了。呆子迎着天王施礼道：“累及，累及！”天王道：“天蓬元帅，你却不知。只因我父子受他一炷香，致令妖精无理，困了你师父。来迟莫怪。这个山就是陷空山了？但不知他的洞门还向那边开?”行者道：“我这条路且是走熟了，只是这个洞叫做个无底洞，周围有三百馀里，妖精窠穴甚多。前番我师父在那两滴水的门楼里，今番静悄悄，鬼影也没个，不知又搬在何处去也。”天王道：“任他设尽千般计，难脱天罗地网中。到洞门前，再作道理。”大家就行。咦，约有十馀里，就到了那大石边。行者指那缸口大的门儿道：“兀的便是也。”天王道：“‘不入虎穴，安得虎子！’谁敢当先?”行者道：“我当先。”三太子道：“我奉旨降妖，我当先。”那呆子便莽撞起来，高声叫道：“当头还要我老猪！”天王道：“不须罗噪，但依我分摆：孙大圣和太子同领着兵将下去，我们三人在口上把守，做个里应外合，教他上天无路，入地无门，才显些些手段。”众人都答应了一声：“是。”\n你看那行者和三太子，领了兵将，望洞里只是一溜。驽起云光，闪闪烁烁，抬头一望，果然好个洞呵：\n依旧双轮日月，照般一望山川。珠渊玉井暖韬烟 (31) ，更有许多堪羡。 叠叠朱楼画阁，嶷嶷赤壁青田。三春杨柳九秋莲，兀的洞天罕见。\n顷刻间，停住了云光，径到那妖精旧宅。挨门儿搜寻，吆吆喝喝，一重又一重，一处又一处，把那三百里地，草都踏光了，那见个妖精？那见个三藏？都只说：“这业畜一定是早出了这洞，远远去哩。”那晓得在那东南黑角落上，望下去，另有个小洞。洞里一重小小门，一间矮矮屋，盆栽了几种花，檐傍着数竿竹，黑气氲氲，暗香馥馥。老怪摄了三藏，搬在这里逼住成亲，只说行者再也找不着，谁知他命合该休。那些小怪，在里面一个个哜哜嘈嘈，挨挨簇簇。中间有个大胆些的，伸起颈来，望洞外略看一看，一头撞着个天兵，一声嚷道：“在这里！”那行者恼起性来，捻着金箍棒，一下闯将进去。那里边窄小，窝着一窟妖精。三太子纵起天兵，一齐拥上，一个个那里去躲？"}]}
{"conversation": [{"input": "", "output": "行者寻着唐僧，和那龙马，和那行李。那老怪寻思无路，看着哪吒太子，只是磕头求命。太子道：“这是玉旨来拿你，不当小可。我父子只为受了一炷香，险些儿‘和尚拖木头，做出了寺！ (32) ’”啈声 (33) ：“天兵，取下缚妖索，把那些妖精都捆了！”老怪也少不得吃场苦楚。返云光，一齐出洞。行者口里嘻嘻嗄嗄。天王掣开洞口，迎着行者道：“今番却见你师父也。”行者道：“多谢了，多谢了！”就引三藏拜谢天王，次及太子。沙僧、八戒只是要碎剐那老精，天王道：“他是奉玉旨拿的，轻易不得。我们还要去回旨哩。”一边天王同三太子领着天兵神将，押住妖精，去奏天曹，听候发落；一边行者拥着唐僧，沙僧收拾行李，八戒拢马，请唐僧骑马，齐上大路。这正是：\n割断丝罗干金海，打开玉锁出樊笼。\n毕竟不知前去何如，且听下回分解。\n第八十四回　难灭伽持圆大觉 法王成正体天然\n话说唐三藏固住元阳，出离了烟花苦套，随行者投西前进。不觉夏时，正值那熏风初动，梅雨丝丝。好光景：\n冉冉绿阴密，风轻燕引雏。\n新荷翻沼面，修竹渐扶疏 (34) 。\n芳草连天碧，山花遍地铺。\n溪边蒲插剑，榴火壮行图。\n师徒四众，耽炎受热，正行处，忽见那路旁有两行高柳，柳阴中走出一个老母，右手下搀着一个小孩儿，对唐僧高叫道：“和尚，不要走了，快早儿拨马东回，进西去都是死路。”唬得个三藏跳下马来，打个问讯道：“老菩萨，古人云：‘海阔从鱼跃，天空任鸟飞 (35) 。’怎么西进便没路了?”那老母用手朝西指道：“那里去，有五六里远近，乃是灭法国。那国王前生那世里结下冤仇，今世里无端造罪，二年前许下一个罗天大愿，要杀一万个和尚。这两年陆陆续续，杀够了九千九百九十六个无名和尚，只要等四个有名的和尚，凑成一万，好做圆满哩。你们去，若到城中，都是送命王菩萨！”三藏闻言，心中害怕，战兢兢的道：“老菩萨，深感盛情，感谢不尽！但请问可有不进城的方便路儿，我贫僧转过去罢。”那老母笑道：“转不过去，转不过去。只除是会飞的，就过去了也。”八戒在旁边卖嘴道 (36) ：“妈妈儿莫说黑话 (37) 。我们都会飞哩。”"}]}
{"conversation": [{"input": "", "output": "行者火眼金睛，其实认得好歹：那老母搀着孩儿，原是观音菩萨与善财童子。慌得倒身下拜，叫道：“菩萨，弟子失迎，失迎！”那菩萨一朵祥云轻轻驾起，吓得个唐长老立身无地，只情跪着磕头。八戒、沙僧也慌跪下，朝天礼拜。一时间，祥云缥渺，径回南海而去。行者起来，扶着师父道：“请起来，菩萨已回宝山也。”三藏起来道：“悟空，你既认得是菩萨，何不早说?”行者笑道：“你还问话不了，我即下拜，怎么还是不早哩?”八戒、沙僧对行者道：“感蒙菩萨指示，前边必是灭法国要杀和尚，我等怎生奈何?”行者道：“呆子休怕！我们曾遭着那毒魔狠怪，虎穴龙潭，更不曾伤损；此间乃是一国凡人，有何惧哉？只奈这里不是住处，天色将晚，且有乡村人家，上城买卖回来的，看见我们是和尚，嚷出名去，不当稳便。且引师父找下大路，寻个僻静之处，却好商议。”真个三藏依言，一行都闪下路来，到一个坑坎之下坐定。行者道：“兄弟，你两个好生保守师父，待老孙变化了，去那城中看看，寻一条僻路连夜去也。”三藏叮嘱道：“徒弟呵，莫当小可。王法不容，你须仔细！”行者笑道：“放心，放心！老孙自有道理。”\n好大圣，话毕将身一纵，唿哨的跳在空中。怪哉：\n上面无绳扯，下头没棍撑，\n一般同父母，他便骨头轻。\n伫立在云端里往下观看，只见那城中喜气冲融，祥光荡漾。行者道：“好个去处！为何灭法?”看一会，渐渐天昏，又见那：\n十字街灯光灿烂，九重殿香蔼钟鸣。七点皎星照碧汉，八方客旅卸行踪。六军营，隐隐的画角才吹；五鼓楼，点点的铜壶初滴。四边宿雾昏昏，三市寒烟蔼蔼。两两夫妻归绣幕，一轮明月上东方。\n他想着：“我要下去到街坊打看路径，这般个嘴脸，撞见人，必定说是和尚，等我变一变了。”捻着诀，念动真言，摇身一变，变做个扑灯蛾儿：\n形细翼硗轻巧，灭灯扑烛投明。本来面目化生成，腐草中间灵应。 每爱炎光触焰，忙忙飞绕无停。紫衣香翅赶流萤，最喜夜深风静。\n但见他翩翩翻翻，飞向六街三市，傍房檐，近屋角。正行时，忽见那隅头拐角上一湾子人家，人家门首挂着个灯笼儿。他道：“这人家过元宵哩？怎么挨排儿都点灯笼?”他硬硬翅，飞近前来仔细观看。正当中一家子方灯笼上写着“安歇往来商贾”六字，下面又写着“王小二店”四字。行者才知是开饭店的。又伸头打一看，看见有八九个人，都吃了晚饭，宽了衣服，卸了头巾，洗了脚手，各各上床睡了。行者暗喜道：“师父过得去了。”你道他怎么就知过得去？他要起个不良之心，等那些人睡着，要偷他的衣服、头巾，装做俗人进城。"}]}
{"conversation": [{"input": "", "output": "噫，有这般不遂意的事！正思忖处，只见那小二走向前，吩咐：“列位官人，仔细些。我这里君子小人不同，各人的衣物、行李都要小心着。”你想那在外做买卖的人，那样不仔细？又听得店家吩咐，越发谨慎。他都爬起来道：“主人家说得有理。我们走路的人辛苦，只怕睡着急忙不醒，一时失所，奈何？你将这衣服、头巾、搭联都收进去，待天将明，交付与我们起身。”那王小二真个把些衣物之类，尽情都搬进他屋里去了。行者性急，展开翅就飞入里面，叮在一个头巾架上。又见王小二去门首摘了灯笼，放下吊搭，关了门窗，却才进房，脱衣睡下。那王小二有个婆子，带了两个孩子，哇哇聒噪，急忙不睡。那婆子又拿了一件破衣，补补纳纳，也不见睡。行者暗想道：“若等这婆子睡了下手，却不误了师父?”又恐更深，城门闭了，他就忍不住飞下去，望灯上一扑。真是“舍身投火焰，焦额探残生”。那盏灯\n早已息了。他又摇身一变，变作个老鼠，  哇哇的叫了两声，跳下来拿着衣服、头巾，往外就走。那婆子慌慌张张的道：“老头子，不好了！夜耗子成精也。”\n行者闻言，又弄手段，拦着门厉声高叫道：“王小二，莫听你婆子胡说，我不是夜耗子成精。明人不做暗事，吾乃齐天大圣临凡，保唐僧往西天取经。你这国王无道，特来借此衣冠，装扮我师父，一时过了城去，就便送还。”那王小二听言，一毂辘起来，黑天摸地，又是着忙的人，捞着裤子当衫子，左穿也穿不上，右套也套不上。"}]}
{"conversation": [{"input": "", "output": "那大圣使个摄法，早已驾云出去，复翻身，径至路下坑坎边前。三藏见星光月皎，探身凝望，见是行者来至近前，即开口叫道：“徒弟，可过得灭法国么?”行者上前放下衣物道：“师父，要过灭法国，和尚做不成。”八戒道：“哥，你勒掯那个哩？不做和尚也容易，只消半年不剃头，就长出毛来也。”行者道：“那里等得半年，眼下就都要做俗人哩。”那呆子慌了道：“但你说话，通不察理。我们如今都是和尚，眼下要做俗人，却怎么戴得头巾？就是边儿勒住，也没收顶绳处。”三藏喝道：“不要打花，且干正事！端的何如?”行者道：“师父，他这城池，我已看了。虽是国王无道杀僧，却倒是个真天子，城头上有祥光喜气。城中的街道，我也认得，这里的乡谈，我也省得，会说。却才在饭店里借了这几件衣服、头巾，我们且扮作俗人，进城去借了宿，至四更天就起来，教店家安排了斋吃，捱到五更时候，挨城门而去，奔大路西行。就有人撞见扯住，也好折辨，只说是上邦钦差的，灭法王不敢阻滞，放我们来的。”沙僧道：“师兄处的最当，且依他行。”真个长老无奈，脱了褊衫，去了僧帽，穿了俗人的衣服，戴了头巾。沙僧也换了。八戒的头大，戴不得巾儿，被行者取了些针线，把头巾扯开，两顶缝做一顶，与他搭在头上；拣件宽大的衣服，与他穿了。然后自家也换上一套道：“列位，这一去，把‘师父徒弟’四个字儿且收起。”八戒道：“除了此四字，怎的称呼?”行者道：“都要做弟兄称呼：师父叫做唐大官儿，你叫做朱三官儿，沙僧叫做沙四官儿，我叫做孙二官儿。但到店中，你们切休言语，只让我一个开口答话。等他问甚么买卖，只说是贩马的客人。把这白马做个样子，说我们是十弟兄，我四个先来赁店房卖马。那店家必然款待我们，我们受用了，临行时，等我拾块瓦查儿，变块银子谢他，却就走路。”长老无奈，只得曲从。\n四众忙忙的牵马挑担，跑过那边。此处是个太平境界，入更时分，尚未关门。径直进去，行到王小二店门首，只听得里边叫哩。有的说：“我不见了头巾！”有的说：“我不见了衣服！”行者只推不知，引着他们，往斜对门一家安歇。那家子还未收灯笼，即近门叫道：“店家，可有闲房儿，我们安歇?”那里边有个妇人答应道：“有，有，有。请官人们上楼。”说不了，就有一个汉子来牵马。行者把马儿递与牵进去，他引着师父，从灯影儿后面，径上楼门。那楼上有方便的桌椅，推开窗格，映月光齐齐坐下。只见有人点上灯来。行者拦门，一口吹息道：“这般月亮不用灯。”"}]}
{"conversation": [{"input": "", "output": "那人才下去，又一个丫鬟拿四碗清茶，行者接住。楼下又走上一个妇人来，约有五十七八岁的模样，一直上楼，站着旁边。问道：“列位客官，那里来的？有甚宝货?”行者道：“我们是北方来的，有几匹粗马贩卖。”那妇人道：“贩马的客人尚还小。”行者道：“这一位是唐大官，这一位是朱三官，这一位是沙四官，我学生是孙二官。”妇人笑道：“异姓。”行者道：“正是异姓同居。我们共有十个弟兄，我四个先来赁店房打火，还有六个在城外借歇，领着一群马，因天晚不好进城。待我们赁了房子，明早都进来，只等卖了马才回。”那妇人道：“一群有多少马?”行者道：“大小有百十匹儿，都像我这个马的身子，却只是毛片不一。”妇人笑道：“孙二官人诚然是个客纲客纪。早是来到舍下，第二个人家也不敢留你。我舍下院落宽阔，槽札齐备，草料又有，凭你几百匹马都养得下。却一件：我舍下在此开店多年，也有个贱名。先夫姓赵，不幸去世久矣，我唤做赵寡妇店。我店里三样儿待客，如今先小人，后君子，先把房钱讲定后，好算账。”行者道：“说得是。你府上是那三样待客？常言道：‘货有高低三等价，客无远近一般看’。你怎么说三样待客？你可试说说我听。”赵寡妇道：“我这里是上、中、下三样。上样者：五果五菜的筵席，狮仙斗糖桌面，二位一张，请小娘儿来陪唱陪歇。每位该银五钱，连房钱在内。”行者笑道：“相应啊！我那里五钱银子还不够请小娘儿哩。”寡妇又道：“中样者：合盘桌儿，只是水果、热酒，筛来凭自家猜枚行令，不用小娘儿，每位只该二钱银子。”行者道：“一发相应，下样儿怎么?”妇人道：“不敢在尊客面前说。”行者道：“也说说无妨。我们好拣相应的干。”妇人道：“下样者：没人伏侍，锅里有方便的饭，凭他怎么吃；吃饱了，拿个草儿，打个地铺，方便处睡觉；天光时，凭赐几文饭钱，决不争竞。”八戒听说道：“造化，造化！老朱的买卖到了，等我看着锅吃饱了饭，灶门前睡他娘！”行者道：“兄弟说那里话！你我在江湖上，那里不赚几两银子？把上样的安排将来。”那妇人满心欢喜，即叫：“看好茶来，厨下快整治东西。”遂下楼去忙叫：“宰鸡宰鹅，煮腌下饭。”又叫：“杀猪杀羊，今日用不了，明日也可用。看好酒，拿白米做饭，白面捍饼。”三藏在楼上听见道：“孙二官怎好？他去宰鸡鹅，杀猪羊，倘送将来，我们都是长斋，那个敢吃?”行者道：“我有主张。”去那楼门边跌跌脚道：“赵妈妈，你上来。”那妈妈上来道：“二官人有甚吩咐?”行者道：“今日且莫杀生，我们今日斋戒"}]}
{"conversation": [{"input": "", "output": "。”那妈妈上来道：“二官人有甚吩咐?”行者道：“今日且莫杀生，我们今日斋戒。”寡妇惊讶道：“官人们是长斋，是月斋?”行者道：“俱不是，我们唤做‘庚申斋’。今朝乃是庚申日，当斋；只过三更后，就是辛酉，便开斋了。你明日杀生罢，如今且去安排些素的来，定照上样价钱奉上。”"}]}
{"conversation": [{"input": "", "output": "那妇人越发欢喜，跑下去教：“莫宰，莫宰！取些木耳、闽笋、豆腐、\n面筋，园里拔些青菜做粉汤，发面蒸 子，再煮白米饭，烧香茶。”咦！那些当厨的庖丁，都是每日家做惯的手段，霎时间就安排停当，摆在楼上。又有现成的狮仙糖果，四众任情受用。又问：“可吃素酒?”行者道：“止唐大官不用，我们也吃几杯。”寡妇又取了一壶暖酒。他三个方才斟上，忽听得乒乓板响。行者道：“妈妈，底下倒了甚么家火了?”寡妇道：“不是，是我小庄上几个客子送租米来晚了，教他在底下睡。因客官到，没人使用，教他们抬轿子去院中请小娘儿陪你们。想是轿杠撞得楼板响。”行者道：“早是说哩。快不要去请，一则斋戒日期，二则兄弟们未到。索性明日进来，一家请个表子，在府上耍耍时，待卖了马起身。”寡妇道：“好人，好人！又不失了和气，又养了精神。”教：“抬进轿子来，不要请去。”四众吃了酒饭，收了家火，都散讫。\n三藏在行者耳根边悄悄的道：“那里睡?”行者道：“就在楼上睡。”三藏道：“不稳便。我们都辛辛苦苦的，倘或睡着，这家子一时再有人来收拾，见我们或滚了帽子，露出光头，认得是和尚，嚷将起来，却怎么好?”行者道：“是啊！”又去楼前跌跌脚。寡妇又上来道：“孙官人又有甚吩咐?”行者道：“我们在那里睡?”妇人道：“楼上好睡，又没蚊子，又是南风，大开着窗子忒好睡觉。”行者道：“睡不得。我这朱三官儿有些寒湿气，沙四官儿有些漏肩风。唐大哥只要在黑处睡，我也有些儿羞明。此间不是睡处。”"}]}
{"conversation": [{"input": "", "output": "那妈妈走下去，倚着柜栏叹气。他有个女儿，抱着个孩子近前道：“母亲，常言道：‘十日滩头坐，一日行九滩。’如今炎天，虽没甚买卖，到交秋时，还做不了的生意哩。你嗟叹怎么?”妇人道：“儿啊，不是愁没买卖。今日晚间，已是将收铺子，入更时分，有这四个马贩子来赁店房，他要上样管待。实指望赚他几钱银子，他却吃斋，又赚不得他钱，故此嗟叹。”那女儿道：“他既吃了饭，不好往别人家去，明日还好安排荤酒，如何赚不得他钱?”妇人又道：“他都有病，怕风，羞亮，都要在黑处睡。你想家中都是些单浪瓦儿的房子，那里去寻黑暗处？不若舍一顿饭与他吃了，教他往别家去罢。”女儿道：“母亲，我家有个黑处，又无风色，甚好，甚好。”妇人道：“是那里?”女儿道：“父亲在日曾做了一张大柜。那柜有四尺宽，七尺长，三尺高下，里面可睡六七个人。教他们往柜里睡去罢。”妇人道：“不知可好，等我问他一声。”“孙官人，舍下蜗居，更无黑处，止有一张大柜，不透风，又不透亮，往柜里睡去如何?”行者道：“好，好，好！”即着几个客子把柜抬出，打开盖儿，请他们下楼。行者引着师父，沙僧拿担，顺灯影后径到柜边。八戒不管好歹，就先爬进柜去。沙僧把行李递入，搀着唐僧进去，沙僧也到里边。行者道：“我的马在那里?”旁有伏侍的道：“马在后屋拴着吃草料哩。”行者道：“牵来。把槽抬来，紧挨着柜儿拴住。”方才进去，叫：“赵妈妈，盖上盖儿，插上锁钉，锁上锁子，还替我们看看，那里透亮，使些纸儿糊糊，明日早些儿来开。”寡妇道：“忒小心了！”遂此各各关门去睡不题。\n却说他四个到了柜里。可怜啊！一则乍戴个头巾，二来天气炎热，又闷住了气，略不透风，他都摘了头巾，脱了衣服，又没把扇子，只将僧帽扑扑扇扇。你挨着我，我挤着你，直到有二更时分，却都睡着。惟行者有心闯祸，偏他睡不着，伸过手将八戒腿上一捻。那呆子缩了脚，口里哼哼的道：“睡了罢，辛辛苦苦的，有甚么心肠还捻手捻脚的耍子?”行者捣鬼道：“我们原来的本身是五千两，前者马卖了三千两，如今两搭联里现有四千两，这一群马还卖他三千两，也有一本一利。够了，够了。”八戒要睡的人，那里答对。"}]}
{"conversation": [{"input": "", "output": "岂知他这店里走堂的，挑水的，烧火的，素与强盗一伙。听见行者说有许多银子，他就着几个溜出去，伙了二十多个贼，明火执杖的来打劫马贩子。冲开门进来，唬得那赵寡妇娘女们战战兢兢的关了房门，尽他外边收拾。原来那贼不要店中家火，只寻客人。到楼上不见形迹，打着火把，四下照看，只见天井中一张大柜，柜脚上拴着一匹白马，柜盖紧锁，掀翻不动。众贼道：“走江湖的人，都有手眼，看这柜势重，必是行囊财帛锁在里面。我们偷了马，抬柜出城，打开分用，却不是好?”那些贼果找起绳扛，把柜抬着就走，幌阿幌的。八戒醒了道：“哥哥，睡罢。摇甚么?”行者道：“莫言语！没人摇。”三藏与沙僧忽地也醒了，道：“是甚人抬着我们哩?”行者道：“莫嚷，莫嚷！等他抬，抬到西天，也省得走路。”\n那贼得了手，不往西去，倒抬向城东，杀了守门的军，打开城门出去。当时就惊动六街三市，各铺上火甲人夫，都报与巡城总兵、东城兵马司。那总兵、兵马，事当干己，即点人马弓兵，出城赶贼。那贼见官军势大，不敢抵敌，放下大柜，丢了白马，各自落草逃走。众官军不曾拿得半个强盗，只是夺下柜，捉住马，得胜而回。总兵在灯光下，见那马，好马：\n鬃分银线，尾 玉条。说甚么八骏龙驹，赛过了骕骦款段 (38) 。千金市骨 (39) ，万里追风。登山每与青云合，啸月浑如白雪匀。真是蛟龙离海岛，人间喜有玉麒麟。\n总兵官把自家马儿不骑，就骑上这个白马，帅军马进城，把柜子抬在总府，同兵马写个封皮封了，令人巡守，待天明启奏，请旨定夺。官军散讫不题。\n却说唐长老在柜里埋怨行者道：“你这个猴头，害杀我也！若在外边被人拿住，送与灭法国王，还好折辨；如今锁在柜里，被贼劫去，又被官军夺来，明日见了国王，现现成成的开刀请杀，却不凑了他一万之数?”行者道：“外面有人！打开柜，拿出来不是捆着，便是吊着。且忍耐些儿，免了捆吊。明日见那昏君，老孙自有对答，管你一毫儿也不伤。且放心睡睡。”"}]}
{"conversation": [{"input": "", "output": "挨到三更时分，行者弄个手段，顺出棒来吹口仙气，叫：“变！”即变做三尖头的钻儿，挨柜脚两三钻，钻了一个眼子。收了钻，摇身一变，变做个蝼蚁儿，爬将出去。现原身，踏起云头，径入皇宫门外。那国王正在睡浓之际。他使个“大分身普会神法”，将左臂上毫毛都拔下来，吹口仙气，叫：“变！”都变做小行者。右臂上毛，也都拔下来，吹口仙气，叫：“变！”都变做瞌睡虫，念一声“唵”字真言，教当坊土地，领众布散皇宫内院，五府六部，各衙门大小官员宅内，但有品职者，都与他一个瞌睡虫，人人稳睡，不许翻身。又将金箍棒取在手中，掂一掂，幌一幌，叫声：“宝贝，变！”即变做千百口剃头刀儿，他拿一把，吩咐小行者各拿一把，都去皇宫内院、五府六部、各衙门里剃头。咦！这才是：\n法王灭法法无穷，法贯乾坤大道通。\n万法原因归一体，三秉妙相本来同。\n钻开玉柜明消息，布散金毫破蔽蒙。\n管取法王成正果，不生不灭去来空。\n这半夜剃削成功。念动咒语，喝退土地神祇。将身一抖，两臂上毫毛归伏。将剃头刀总捻成真，依然认了本性，还是一条金箍棒，收来些小之形，藏于耳内。复翻身还做蝼蚁，钻入柜内，现了本相，与唐僧守困不题。\n却说那皇宫内院，宫娥彩女，天不亮起来梳洗，一个个都没了头发。穿宫的大小太监，也都没了头发。一拥齐来，到于寝宫外，奏乐惊寝，个个噙泪，不敢传言。少时，那三宫皇后醒来，也没了头发。忙移灯到龙床下看处，锦被窝中，睡着一个和尚，皇后忍不住言语出来，惊醒国王。那国王急睁睛，见皇后的光头，他连忙爬起来道：“梓童，你如何这等?”皇后道：“主公亦如此也。”那皇帝摸摸头，唬得三尸呻咋，七魄飞空，道：“朕当怎的来耶！”正慌忙处，只见那六院嫔妃，宫娥彩女，大小太监，皆光着头跪下道：“主公，我们做了和尚耶！”国王见了，眼中流泪道：“想是寡人杀害和尚……”即传旨吩咐：“汝等不得说出落发之事，恐文武群臣，褒贬国家不正。且都上殿设朝。”\n却说那五府六部，合衙门大小官员，天不明都要去朝王拜阙。原来这半夜一个个也没了头发，各人都写表启奏此事。只听那：\n静鞭三响朝皇帝，表奏当今剃发因。\n毕竟不知那总兵官夺下柜里贼赃如何，与唐僧四众的性命如何，且听下回分解。\n第八十五回　心猿妒木母 魔主计吞禅"}]}
{"conversation": [{"input": "", "output": "第八十五回　心猿妒木母 魔主计吞禅\n话说那国王早朝，文武多官俱执表章启奏道：“主公，望赦臣等失仪之罪。”国王道：“众卿礼貌如常，有何失仪?”众卿道：“主公啊，不知何故，臣等一夜把头发都没了。”国王执了这没头发之表，下龙床对群臣道：“果然不知何故，朕宫中大小人等，一夜也尽没了头发。”君臣们都各汪汪滴泪道：“从此后，再不敢杀戮和尚也。”王复上龙位，众官各立本班。王又道：“有事出班来奏，无事卷帘散朝。”只见那武班中闪出巡城总兵官，文班中走出东城兵马使，当阶叩头道：“臣蒙圣旨巡城，夜来获得贼赃一柜，白马一匹。微臣不敢擅专，请旨定夺。”国王大喜道：“连柜取来。”\n二臣即退至本衙，点起齐整军士，将柜抬出。三藏在内魂不附体道：“徒弟们，这一到国王前，如何理说?”行者笑道：“莫嚷！我已打点停当了。开柜时，他就拜我们为师哩，只教八戒不要争竞长短。”八戒道：“但只免杀，就是无量之福，还敢争竞哩！”说不了，抬至朝外，入五凤楼，放在丹墀之下。"}]}
{"conversation": [{"input": "", "output": "二臣请国王开看，国王即命打开。方揭了盖，猪八戒就忍不住往外一跳，唬得那多官胆战，口不能言。又见孙行者搀出唐僧，沙和尚搬出行李。八戒见总兵官牵着马，走上前，咄的一声道：“马是我的，拿过来！”吓得那官儿翻跟头跌倒在地。四众俱立在阶中。那国王看见是四个和尚，忙下龙床，宣召三宫妃后，下金銮宝殿，同群臣拜问道：“长老何来?”三藏道：“是东土大唐驾下差往西方天竺国大雷音寺拜活佛取真经的。”国王道：“老师远来，为何在这柜里安歇?”三藏道：“贫僧知陛下有愿心杀和尚，不敢明投上国，扮俗人夜至宝方饭店里借宿。因怕人识破原身，故此在柜中安歇。不幸被贼偷出，被总兵捉获抬来。今得见陛下龙颜，所谓拨云见日，望陛下赦放贫僧，海深恩便也！”国王道：“老师是天朝上国高僧，朕失迎迓。朕常年有愿杀僧者，曾因僧谤了朕，朕许天愿，要杀一万和尚做圆满。不期今夜归依，教朕等为僧。如今君臣后妃，发都剃落了，望老师勿吝高贤，愿为门下。”八戒听言呵呵大笑道：“既要拜为门徒，有何贽见之礼?”国王道：“师若肯从，愿将国中财宝献上。”行者道：“莫说财宝，我和尚是有道之僧。你只把关文倒换了，送我们出城，保你皇图永固，福寿长臻。”那国王听说，即着光禄寺大排筵宴，君臣合同，拜归于一。即时倒换关文，求师父改号。行者道：“陛下‘法国’之名甚好，但只‘灭’字不通。自经我过，可改号‘钦法国’，管教你海晏河清千代胜，风调雨顺万方安。”国王谢了恩，摆整朝銮驾，送唐僧四众出城西去。君臣们秉善归真不题。\n却说长老辞别了钦法国王，在马上欣然道：“悟空此一法甚善，大有功也。”沙僧道：“哥啊，是那里寻这许多整容匠，连夜剃这许多头?”行者把那施变化弄神通的事说了一遍，师徒们都笑不合口。\n正欢喜处，忽见一座高山阻路。唐僧勒马道：“徒弟们，你看这面前山势崔巍，切须仔细！”行者笑道：“放心，放心，保你无事！”三藏道：“休言无事。我见那山峰挺立，远远的有些凶气，暴云飞出，渐觉惊惶，满身麻木，神思不安。”行者笑道：“你把乌巢神师的《多心经》早已忘了。”三藏道：“我记得。”行者道：“你虽记得，还有四句颂子，你却忘了哩。”三藏道：“那四句?”行者道：\n佛在灵山莫远求，灵山只在汝心头。\n人人有个灵山塔，好向灵山塔下修。"}]}
{"conversation": [{"input": "", "output": "佛在灵山莫远求，灵山只在汝心头。\n人人有个灵山塔，好向灵山塔下修。\n三藏道：“徒弟，我岂不知？若依此四句，千经万典，也只是修心。”行者道：“不消说了。心净孤明独照，心存万境皆清。差错些儿成惰懈，千年万载不成功。但要一片志诚，雷音只在眼下。似你这般恐惧惊惶，神思不安，大道远矣，雷音亦远矣。且莫胡疑，随我去。”那长老闻言，心神顿爽，万虑皆休。四众一同前进。不几步到于山上。举目看时：\n那山真好山，细看色班班。顶上云飘荡，崖前树影寒。飞禽淅沥，走兽凶顽。林内松千干，峦头竹几竿。吼叫是苍狼夺食，咆哮是饿虎争餐。野猿长啸寻鲜果，糜鹿攀花上翠岚。风洒洒，水潺潺，时闻幽鸟语间关 (40) 。几处藤萝牵又扯，满溪瑶草杂香兰。磷磷怪石，削削峰岩。狐狢成群走，猴猿作队顽。行客正愁多险峻，奈何古道又湾还。\n师徒们怯怯惊惊，正行之时，只听得呼呼一阵风起。三藏害怕道：“风起了！”行者道：“春有和风，夏有熏风，秋有金风，冬有朔风，四时皆有风。风起怕怎的?”三藏道：“这风来得甚急，决然不是天风。”行者道：“自古来，风从地起，云自山出。怎么得个天风?”说不了，又见一阵雾起。那雾真个是：\n漠漠连天暗，蒙蒙匝地昏。\n日色全无影，鸟声无处闻。\n宛然如混沌，仿佛似飞尘。\n不见山头树，那逢采药人。\n三藏一发心惊道：“悟空，风还未定，如何又这般雾起?”行者道：“且莫忙。请师父下马，你兄弟二个在此保守，等我去看看是何吉凶。”\n好大圣，把腰一躬，就到半空。用手搭在眉上，圆睁火眼，向下观之，果见那悬岩边坐着一个妖精。你看他怎生模样：\n炳炳文斑多采艳，昂昂雄势甚抖擞。\n坚牙出口如钢钻。利爪藏蹄似玉钩。\n金眼圆睛禽兽怕，银须倒竖鬼神愁。\n张狂哮吼施威猛，嗳雾喷风运智谋。\n又见逼左右手下有三四十个小妖摆列，他在那里逼法的喷风嗳雾。行者暗笑道：“我师父也有些儿先兆，他说不是天风，果然不是，却是个妖精在这里弄喧儿哩。若老孙使铁棒往下就打，这叫做‘捣蒜打’，打便打死了，只是坏了老孙的名头。”那行者一生豪杰，再不晓得暗算计人。他道：“我且回去，照顾猪八戒照顾，教他来先与这妖精见一仗。若是八戒有本事，打倒这妖，算他一功；若无手段，被这妖拿去，等我再去救他，才好出名。”他又想道：“八戒有些躲懒，不肯出头，却只是有些口紧，好吃东西。等我哄他一哄，看他怎么说。”"}]}
{"conversation": [{"input": "", "output": "即时落下云头到三藏前。三藏问道：“悟空，风雾处吉凶何如?”行者道：“这会子明净了，没甚风雾。”三藏道：“正是，觉到退下些去了。”行者笑道：“师父，我常时间还看得好，这番却看错了。我只说风雾之中恐有妖怪，原来不是。”三藏道：“是甚么?”行者道：“前面不远，乃是一庄村。村上人家好善，蒸的白米干饭，白面馍馍斋僧哩。这些雾，想是那些人家蒸笼之气，也是积善之应。”八戒听说，认了真实，扯过行者悄悄的道：“哥哥，你先吃了他的斋来的?”行者道：“吃不多儿，因那菜蔬太咸了些，不喜多吃。”八戒道：“啐！凭他怎么咸，我也尽肚吃他一饱，十分作渴，便回来吃水。”行者道：“你要吃么?”八戒道：“正是。我肚里有些饥了，先要去吃些儿，不知如何?”行者道：“兄弟莫题。古书云：‘父在，子不得自专。’师父又在此，谁敢先去?”八戒笑道：“你若不言语，我就去了。”行者道：“我不言语，看你怎么得去。”那呆子吃嘴的见识偏有，走上前唱个大喏道：“师父，适才师兄说，前村里有人家斋僧。你看这马，有些要打搅人家，便要草要料，却不费事？幸如今风雾明净，你们且略坐坐，等我去寻些嫩草儿，先喂喂马，然后再往那家子化斋去罢。”唐僧欢喜道：“好啊！你今日却怎肯这等勤谨，快去快来。”\n那呆子暗暗笑着便走。行者赶上扯住道：“兄弟，他那里斋僧，只斋俊的，不斋丑的。”八戒道：“这等说，又要变化是。”行者道：“正是，你变变儿去。”好呆子，他也有三十六般变化，走到山凹里，捻着诀，念动咒语，摇身一变，变做个矮瘦和尚。手里敲个木鱼，口里哼啊哼的，又不会念经，只哼的是“上大人” (41) 。\n却说那怪物收风敛雾，号令群妖，在于大路口上，摆开一个圈子阵，专等行客。这呆子晦气，不多时，撞到当中，被群妖围住，这个扯住衣服，那个扯着丝绦，推推拥拥，一齐下手。八戒道：“不要扯，等我一家家吃将来。”群妖道：“和尚，你要吃甚的?”八戒道：“你们这里斋僧，我来吃斋的。”群妖道：“你想这里斋僧，不知我这里专要吃僧。我们都是山中得道的妖仙，专要把你们和尚拿到家里，上蒸笼蒸熟吃哩。你倒还想来吃斋！”八戒闻言，心中害怕，才报怨行者道：“这个弼马温，其实惫 ！他哄我说是这村里斋僧，这里那得村庄人家，那里斋甚么僧，却原来是些妖精。”那呆子被他扯急了，即便现出原身，腰间掣钉钯，一顿乱筑，筑退那些小妖。"}]}
{"conversation": [{"input": "", "output": "小妖急跑去报与老怪道：“大王，祸事了！”老怪道：“有甚祸事?”小妖道：“山前来了一个和尚，且是生得干净。我说拿家来蒸他吃，若吃不了，留些儿防天阴，不想他会变化。”老妖道：“变化甚的模样?”小妖道：“那里成个人相！长嘴大耳朵，背后又有鬃，双手轮一根钉钯，没头没脸的乱筑。唬得我们跑回来报大王也。”老怪道：“莫怕，等我去看。”轮着一条铁杵，走近前看时，见那呆子果然丑恶。他生得：\n碓嘴初长三尺零，獠牙觜出赛银钉 (42) 。\n一双圆眼光如电，两耳扇风唿唿声。\n脑后鬃长排铁箭，浑身皮糙癞还青。\n手中使件蹊跷物，九齿钉钯个个惊。\n妖精硬着胆喝道：“你是那里来的，叫甚名字？快早说来，饶你性命。”八戒笑道：“我的儿，你是也不认得你猪祖宗哩！上前来，说与你听：\n巨口獠牙神力大，玉皇升我天蓬帅。\n掌管天河八万兵，天宫快乐多自在。\n只因酒醉戏宫娥，那时就把英雄卖。\n一嘴拱倒斗牛宫，吃了王母灵芝菜。\n玉皇亲打二千锤，把吾贬下三天界。\n教吾立志养元神，下方却又为妖怪。\n正在高庄喜结亲，命低撞着孙兄在。\n金箍棒下受他降，低头才把沙门拜。\n背马挑包做夯工，前生少了唐僧债。\n铁脚天蓬本姓猪，法名改作猪八戒。”\n那妖精闻言喝道：“你原来是唐僧的徒弟。我一向闻得唐僧的肉好吃，正要拿你哩，你却撞得来，我肯饶你？不要走，看杵！”八戒道：“业畜！你原来是个染博士出身！”妖精道：“我怎么是染博士?”八戒道：“不是染博士，怎么会使棒槌?”那怪那容分说，近前乱打。他两个在山凹里，这一场好杀：\n九齿钉钯，一条铁棒。钯丢解数滚狂风，杵运机谋飞骤雨。一个是无名恶怪阻山程，一个是有罪天蓬扶圣主。性正何愁怪与魔，山高不得金生土。那个杵架犹如蟒出潭，这个钯来却似龙离浦。喊声叱咤振山川，吆喝雄威惊地府。两个英雄各逞能，舍身却把神通赌。\n八戒长起威风，与妖精厮斗，那怪喝令小妖把八戒一齐围住不题。\n却说行者在唐僧背后，忽失声冷笑。沙僧道：“哥哥冷笑何也?”行者道：“猪八戒真个呆呀！听见说斋僧，就被我哄去了，这早晚还不见回来。若是一顿钯打退妖精，你看他得胜而回，争嚷功果；若战他不过，被他拿去，却是我的晦气，背前面后，不知骂了多少弼马温哩！悟净，你休言语，等我去看看。”好大圣，他也不使长老知道，悄悄的脑后拔了一根毫毛，吹口仙气叫：“变！”即变做本身模样，陪着沙僧，随着长老。他的真身出个神，跳在空中观看，但见那呆子被怪围绕，钉钯势乱，渐渐的难敌。"}]}
{"conversation": [{"input": "", "output": "行者忍不住，按落云头，厉声高叫道：“八戒不要忙，老孙来了！”那呆子听得是行者声音，仗着势愈长威风，一顿钯向前乱筑。那妖精抵敌不住道：“这和尚先前不济，这会子怎么又发起狠来。”八戒道：“我的儿，不可欺负我，我家里人来也！”一发向前，没头没脸筑去。那妖精委架不住，领群妖败阵去了。行者见妖精败去，他就不曾近前，拨转云头，径回本处，把毫毛一抖，收上身来。长老的肉眼凡胎，那里认得。\n不一时，呆子得胜，也自转来，累得那粘涎鼻涕，白沫生生，气嘑嘑的走将来，叫声：“师父！”长老见了，惊讶道：“八戒，你去打马草的，怎么这般狼狈回来？想是山上人家有人看护，不容你打草么?”呆子放下钯，捶胸跌脚道：“师父，莫要问，说起来就活活羞杀人！”长老道：“为甚么羞来?”八戒道：“师兄捉弄我。他先头说风雾里不是妖精，没甚凶兆，是一庄村人家好善，蒸白米干饭、白面馍馍斋僧的，我就当真，想着肚里饥了，先去吃些儿，假倚打草为名。岂知若干妖怪，把我围了，苦战了这一会，若不是师兄的哭丧棒相助，我也莫想得脱罗网回来也！”行者在旁笑道：“这呆子胡说！你若做了贼，就攀上一牢人。是我在这里看着师父，何曾侧离?”长老道：“是啊，悟空不曾离我。”那呆子跳着嚷道：“师父！你不晓得，他有替身。”长老道：“悟空，端的可有怪么?”行者瞒不过，躬身笑道：“是有个把小妖儿，他不敢惹我们。八戒，你过来，一发照顾你照顾。我们既保师父，走过险峻山路，就似行军的一般。”八戒道：“行军便怎的?”行者道：“你做个开路将军，在前剖路。那妖精不来便罢，若来时，你与他赌斗，打倒妖精，算你的功果。”八戒量着那妖精手段与他差不多，却说：“我就死在他手内也罢，等我先走！”行者笑道：“这呆子先说晦气话，怎么得长进?”八戒道：“哥啊，你知道‘公子登筵，不醉即饱；壮士临阵，不死带伤’。先说句错话儿，后便有威风。”行者欢喜，即忙背了马，请师父骑上，沙僧挑着行李，相随八戒，一路入山不题。"}]}
{"conversation": [{"input": "", "output": "却说那妖精帅几个败残的小妖，径回本洞，高坐在那石崖上默默无言。洞中还有许多看家的小妖，都上前问道：“大王常时出去，喜喜欢欢回来，今日如何烦恼?”老妖道：“小的们，我往常出洞巡山，不管那里的人与兽，定捞几个来家，养赡汝等；今日造化低，撞见一个对头。”小妖问：“是那个对头?”老妖道：“是一个和尚，乃东土唐僧取经的徒弟，名唤猪八戒。我被他一顿钉钯，把我筑得败下阵来。好恼啊！我这一向，常闻得人说，唐僧乃十世修行的罗汉，有人吃他一块肉，可以延寿长生。不期他今日到我山里，正好拿住他蒸吃，不知他手下有这等徒弟！”\n说不了，班部丛中闪上一个小妖，对老妖哽哽咽咽哭了三声，又嘻嘻哈哈的笑了三声。老妖喝道：“你又哭又笑何也?”小妖跪下道：“大王才说要吃唐僧，唐僧的肉不中吃。”老妖道：“人都说吃他一块肉可以长生不老，与天同寿，怎么说他不中吃?”小妖道：“若是中吃，也到不得这里，别处妖精，也都吃了。他手下有三个徒弟哩。”老妖道：“你知是那三个?”小妖道：“他大徒弟是孙行者，三徒弟是沙和尚，这个是他二徒弟猪八戒。”老妖道：“沙和尚比猪八戒如何?”小妖道：“也差不多儿。”“那个孙行者比他如何?”小妖吐舌道：“不敢说！那孙行者神通广大，变化多端。他五百年前曾大闹天宫，上方二十八宿、九曜星官、十二元辰、五卿四相、东西星斗、南北二神、五岳四渎、普天神将，也不曾惹得他过，你怎敢要吃唐僧?”老妖道：“你怎么晓得他这等详细?”小妖道：“我当初在狮驼岭狮驼洞与那大王居住，那大王不知好歹，要吃唐僧，被孙行者使一条金箍棒，打进门来，可怜就打得犯了骨牌名，都‘断幺绝六’。还亏我有些见识，从后门走了，来到此处，蒙大王收留，故此知他手段。”老妖听言，大惊失色。这正是“大将军怕谶语”。他闻得自家人这等说，安得不惊？"}]}
{"conversation": [{"input": "", "output": "正都在悚惧之际，又一个小妖上前道：“大王莫恼，莫怕。常言道：‘事从缓来。’若是要吃唐僧，等我定个计策拿他。”老妖道：“你有何计?”小妖道：“我有个‘分瓣梅花计’。”老妖道：“怎么叫做‘分瓣梅花计’?”小妖道：“如今把洞中大小群妖，点将起来，千中选百，百中选十，十中只选三个，须是有能干，会变化的，都变做大王的模样，顶大王之盔，贯大王之甲，执大王之杵，三处埋伏。先着一个战猪八戒，再着一个战孙行者，再着一个战沙和尚。舍着三个小妖，调开他弟兄三个，大王却在半空伸下拿云手去捉这唐僧，就如探囊取物，就如鱼水盆内捻苍蝇，有何难哉！”老妖闻此言，满心欢喜，道：“此计绝妙，绝妙！这一去，拿不得唐僧便罢；若是拿了唐僧，决不轻你，就封你做个前部先锋。”小妖叩头谢恩。叫点妖怪，即将洞中大小妖精点起，果然选出三个有能的小妖，俱变做老妖，各执铁杵，埋伏等待唐僧不题。\n却说这唐长老无虑无忧，相随八戒上大路，行够多时，只见那路旁边扑禄的一声响亮，跳出一个小妖，奔向前边，要捉长老。孙行者叫道：“八戒！妖精来了，何不动手?”那呆子不认真假，掣钉钯赶上乱筑，那妖精使铁杵急架相迎。他两个一往一来的，在山坡下正然赌斗，又见那草科里响一声，又跳出个怪来，就奔唐僧。行者道：“师父，不好了！八戒的眼拙，放那妖精来拿你了，等老孙打他去！”急掣棒迎上前喝道：“那里去！看棒！”那妖精更不打话，举杵来迎。他两个在草坡下一撞一冲，正相持处，又听得山背后呼的风响，又跳出个妖精来，径奔唐僧。沙僧见了，大惊道：“师父！大哥与二哥的眼都花了，把妖精放将来拿你了！你坐在马上，等老沙拿他去！”这和尚也不分好歹，即掣杖，对面挡住那妖精铁杵，恨苦相持，吆吆喝喝，乱嚷乱斗，渐渐的调远。那老怪在半空中，见唐僧独坐马上，伸下五爪钢钩，把唐僧一把挝住。那师父丢了马，脱了镫，被妖精一阵风径摄去了。可怜！这正是：\n禅性遭魔难正果，江流又遇苦灾星！"}]}
{"conversation": [{"input": "", "output": "禅性遭魔难正果，江流又遇苦灾星！\n老妖按下风头，把唐僧拿到洞里，叫：“先锋！”那定计的小妖上前跪倒，口中道：“不敢，不敢！”老妖道：“何出此言？大将军一言既出，如白染皂。当时说拿不得唐僧便罢，拿了唐僧，封你为前部先锋。今日你果妙计成功，岂可失信于你？你可把唐僧拿来，着小的们挑水刷锅，搬柴烧火，把他蒸一蒸，我和你都吃他一块肉，以图延寿长生也。”先锋道：“大王，且不可吃。”老怪道：“既拿来，怎么不可吃?”先锋道：“大王吃了他不打紧，猪八戒也做得人情，沙和尚也做得人情，但恐孙行者那主子刮毒。他若晓得是我们吃了，他也不来和我们厮打，他只把那金箍棒往山腰里一搠，搠个窟窿，连山都掬倒了，我们安身之处也无之矣！”老怪道：“先锋，凭你有何高见?”先锋道：“依着我，把唐僧送在后园，绑在树上，两三日不要与他饭吃，一则图他里面于净；二则等他三人不来门前寻找，打听得他们回去了，我们却把他拿出来，自自在在的受用，却不是好?”老怪笑道：“正是，正是！先锋说得有理。”\n一声号令，把唐僧拿入后园，一条绳绑在树上。众小妖都去前面去听候。你看那长老苦捱着绳缠索绑，紧缚牢拴，止不住腮边流泪叫道：“徒弟呀！你们在那山中擒怪，甚路里赶妖？我被泼魔捉来，此处受灾，何日相会？痛杀我也！”正自两泪交流，只见对面树上有人叫道：“长老，你也进来了！”长老正了性道：“你是何人?”那人道：“我是本山中的樵子，被那山主前日拿来 (43) ，绑在此间，今已三日，算计要吃我哩。”长老滴泪道：“樵夫啊，你死只是一身，无甚挂碍，我却死得不甚干净。”樵子道：“长老，你是个出家人，上无父母，下无妻子，死便死了，有甚么不干净?”长老道：“我本是东土往西天取经去的，奉唐朝太宗皇帝御旨拜活佛，取真经，要超度那幽冥无主的孤魂。今若丧了性命，可不盼杀那君王，辜负那臣子？那枉死城中，无限的冤魂，却不大失所望，永世不得超生？一场功果，尽化作风尘，这却怎么得干净也！”樵子闻言，眼中堕泪道：“长老，你死也只如此，我死又更伤情。我自幼失父，与母鳏居，更无家业，止靠着打柴为生。老母今年八十三岁，只我一人奉养，倘若身丧，谁与他埋尸送老？苦哉，苦哉！痛杀我也！”长老闻言，放声大哭道：“可怜，可怜！山人尚有思亲意，空教贫僧会念经！事君事亲，皆同一理。你为亲恩，我为君恩。”正是那：\n流泪眼观流泪眼，断肠人送断肠人！"}]}
{"conversation": [{"input": "", "output": "流泪眼观流泪眼，断肠人送断肠人！\n且不言三藏身遭困苦。却说孙行者在草坡下战退小妖，急回来路旁边，不见了师父，止存白马、行囊。慌得他牵马挑担，向山头找寻。咦！正是那：\n有难的江流专遇难，降魔的大圣亦遭魔。\n毕竟不知寻找师父下落如何，且听下回分解。\n--------------------\n(1) 　秇——同艺，技艺、本事。\n(2) 　檀越——佛教语，梵语音译，意思是施主。\n(3) 　不至紧——不要紧。\n(4) 　偷生 (wā)熟——手脚不干净，偷吃偷拿。 ，用手抓东西。\n(5) 　填海鸟——我国古代神话精卫填海的故事。炎帝之女游于东海，溺死，化作神鸟，名“精卫”，常衔西山木石填海。事见《山海经·北山经》：“发鸠之山，其上多枳木。有鸟焉，其状如乌，文首，白喙，赤足，名曰‘精卫’，其鸣自 。是炎帝之女，名曰女娃。女娃游于东海，溺而不返，故为精卫，常衔西山之木石，以堙于东海。”\n(6) 　戴山鳌——戴，顶着东西。古代神话说，蓬莱、瀛洲、方壶、岱舆、员峤五座仙山之根无所连著，常随波上下来回，众神仙住得不安稳。于是天帝命力士禺疆驱使十五只巨鳌，负载五座仙山，分为三班，轮流替换，每六万年一交接。事见《列子·汤问》。详注已见前。\n(7) 　雷焕剑——晋代张华夜观天象，见斗牛之间常有紫气，认为在某地必定有宝剑。便向懂得天象的雷焕请教。雷焕说宝剑在丰城。于是张华就派雷焕去做丰城令，暗地寻找宝剑。雷焕果然找到一只石匣，内有两把宝剑，叫做“龙泉”与“太阿”。雷焕自留一把，派人送给张华一把。从此斗牛之间就没有紫气了。事见《晋书》卷三十六《张华传》。这里用雷焕剑比喻十分锋利的宝剑。\n(8) 　吕虔刀——晋代吕虔有一把刀，名工匠看了以后说，只有位登三公的人才能佩戴，不然就会有害处。吕虔以为只有王祥才会有这样的前程，所以就把刀送给王祥了。事见《晋书》卷三十三《王祥传》：“初，吕虔有佩刀，工相之，以为必登三公，可服此刀。虔谓祥曰：‘苟非其人，刀或为害。卿有公辅之量，故以相与。’祥固辞，强之乃受。祥临薨，以刀授览，曰：‘汝后必兴，足称此刀。’览后奕世多贤才，兴于江左矣。”这里也以吕虔刀比喻好刀。\n(9) 　泰恒——泰山与恒山。\n(10) 　阒(qù)静——寂静，宁静。\n(11) 　姹女——少女，美女。"}]}
{"conversation": [{"input": "", "output": "(10) 　阒(qù)静——寂静，宁静。\n(11) 　姹女——少女，美女。\n(12) 　玉楼 (zhuā)翡翠—— ，扑打，抓。这句中的“翡翠”指玉楼上挂的绿色竹帘。唐代大诗人杜甫诗《秋日荆南送石首薛明府辞满告别奉寄薛尚书颂德叙怀斐然之作三十韵》：“殿瓦鸳鸯坼，宫帘翡翠虚。”这句与下一句，都化用杜甫的这首诗，来描述这场恶战，使得“阴风四起，残月无光”。阴风拍打着楼上的帘子。\n(13) 　金殿碎鸳鸯——这里的“鸳鸯”指金殿屋顶上的鸳鸯瓦。与上句一样都用杜甫诗来描述这场恶战，说争斗打碎了殿瓦。\n(14) 　巴月——巴，地域名称，在川东鄂西，原是古代巴人散居的地方。巴月指此地见到的明月。古代诗人用“巴月”写当地夜景，抒发情感。如唐·李白《郢门秋怀》诗：“郢门一为客，巴月三成弦。”元·马祖常《题猿图》诗：“秋高卢橘熟，巴月树连邨。”但是在这里，与“巴”这一地域名无关，只是写月下的争斗激烈，惹得猿啼雁叫。下一句中“楚天长”也与“楚”这一地名无关。\n(15) 　管鲍分金——春秋时，管仲与鲍叔牙为至交。一起经商时，管仲总是多分金给自己，鲍叔牙却毫不计较。管仲历经挫折，后来被齐桓公囚禁，鲍叔牙却向齐桓公极力推荐管仲。齐桓公听信鲍叔牙的话，用管仲为相，齐国大治。事见《史记》卷六十二《管晏列传》：“管仲曰：‘吾始困时，尝与鲍叔贾，分财利多自与。鲍叔不以我为贪，知我贫也。吾尝为鲍叔谋事而更穷困，鲍叔不以我为愚，知时有利不利也。吾尝三仕三见逐于君，鲍叔不以我为不肖，知我不遭时也……生我者父母，知我者鲍子也。’”管鲍分金比喻牢固的友谊。又见于《列子》、《吕氏春秋》。"}]}
{"conversation": [{"input": "", "output": "(16) 　孙庞斗智——战国时，孙膑与庞涓是同窗学友。庞涓当了魏国将军，因忌才，假意招来孙膑，设计陷害，废其二足。孙膑逃走，到齐国，受重用。在一次齐魏战争中，孙膑知庞涓轻敌，日日减少齐军的灶火，使庞涓以为齐军溃散，而有轻敌之意。庞涓果然中计轻敌，于是弃其步军，率领轻锐，日夜追逐齐军。到了马陵，中齐军埋伏，大败，逼得庞涓自尽。事见《史记》卷六十五《孙子吴起列传》：“孙武既死，后百余岁有孙膑。膑生阿鄄之间，膑亦孙武之后世子孙也。孙膑尝与庞涓俱学兵法。庞涓既事魏，得为惠王将军，而自以为能不及孙膑，乃阴使召孙膑。膑至，庞涓恐其贤于己，疾之，则以法断其两足而黥之，欲隐勿见……(齐军)暮当至马陵。马陵道狭，而旁多阻隘，可伏兵，乃砍大树白而书之曰：‘庞涓死于此树下。’于是令齐军善射者万弩，夹道而伏，期曰：‘暮见火举而俱发。’庞涓果夜至斫木下，见白书，用钻火烛之。读其书未毕，齐军万弩齐发，魏军大乱相失。庞涓自知智穷兵败，乃自刭，曰：‘遂成竖子之名。’”\n(17) 　扶桑日——扶桑是一种神木名，古代传说太阳出于其下。《山海经·海外东经》：“汤谷上有扶桑，十日所浴。”又，屈原《九歌·东君》：“暾将出兮东方，照吾槛兮扶桑。”又，《淮南子·天文》：“日出于旸谷，浴于咸池，拂于扶桑，是谓晨明。”又，旧题东方朔《十洲记》：“扶桑在东海之东岸，岸直。陆行登岸一万里，东复有碧海。海广狭浩汗与东海等，水既不咸苦，正中碧色，甘香味美。扶桑在碧海之中，地方万里，上有大帝宫，太真东王父所治处。”\n(18) 　采住马——勒住马。\n(19) 　打仰——往后仰，往后退。\n(20) 　炸撒——油坊用来榨油的工具。\n(21) 　标着——盯着。\n(22) 　金猊——猊，狻猊的简称，猛兽名，一说即狮子。这里是指用金属做成的狮子形状的熏香炉。\n(23) 　黑油垒钿桌——黑漆的、层层镶嵌着金、银、玉、贝等做成的花纹的桌子。钿，用金、银、玉、贝镶嵌器物，或做成首饰。\n(24) 　朱帘上钩控虾须——虾须，古代诗人常常用“虾须”或“虾帘”形容做工精细的帘子。如唐·陆畅《帘》诗：“劳将素手卷虾须，琼室流光更缀珠。”又，元·马祖常诗《琉璃帘》：“吴侬巧制玉玲珑，翡翠虾须迥不同。万缕横陈银色界，一尘不入水晶宫。”这里的意思是，朱红色的帘子上有帘钩，帘钩将像虾须那样细巧的帘子钩起。"}]}
{"conversation": [{"input": "", "output": "(25) 　玉斗琼卮浮绿蚁——玉斗与琼卮都是玉做的酒器。绿蚁是浮在酒上黄绿色的泡沫，也用来称酒。这里是说那些“轩”像玉斗、琼卮那样漂亮，池水又像美酒一样。\n(26) 　姚黄魏紫——牡丹的两种优良品种，相传是洛阳姓魏和姓姚的人培育的。\n(27) 　赤绳——传说人的婚姻前定，管姻缘的神，即月下老人，早就用赤绳将男女的脚系在一起，不论相隔天涯海角，终成眷属。典出唐·李复言《续玄怪录》卷四《定婚店》：“杜陵韦固，少孤，思早娶妇，多歧求婚，必无成而罢。元和二年，将游清河，旅次宋城南店。客有以前清河司马潘昉女见议者。来日先明，期于店西龙兴寺门。固以求之意切，旦往焉。斜月尚明，有老人倚布囊坐于阶上，向月检书……固曰：‘然则君又何掌？’曰：‘天下婚牍耳。’……固问：‘囊中何物？’曰：‘赤绳子耳，以系夫妻之足。及其生则潜用相系，虽仇敌之家，贵贱悬隔，天涯从宦，吴楚异乡，此绳一系，终不可逭。君之脚已系于彼矣，他求何益？’”\n(28) 　蓝桥水涨——比喻姻缘不成。事出《庄子·盗跖》：“尾生与女子期于梁下，女子不来，水至不去，抱梁柱而死。”又见于《史记·苏秦传》。又，元李直夫曾作杂剧《尾生期女淹蓝桥》。尾生等待女子的地方，《庄子》中并没有指定“蓝桥”，但在元代却把尾生故事与“蓝桥”联系在一起，不仅李直夫的杂剧如此，元曲中也常用“水淹蓝桥”典故比喻爱情受到阻碍。篮桥其实是另外一则故事，是说唐代有人名裴航，在蓝桥驿遇见云英，十分爱慕，就向其母求婚。老妇人要他百日内寻来玉杵臼，便能允婚。裴航历经周折，找到玉杵臼，与云英终成眷属。成婚之日，才知云英乃是刘纲仙君妻云翘夫人之妹，后来裴航与云英一起修炼，成为上仙。事见唐·裴铏《传奇》。\n(29) 　祆(xiān)庙烟沉——祆庙是拜火教的庙宇。这个故事也比喻婚姻受挫折。是说蜀帝公主与姓陈奶妈的儿子自幼一起长大。成年后，陈子出宫，却想念公主。公主知道后，约他在祆庙见面。陈子很早来到祆庙，困倦睡着。公主来后、将玉环留在陈子怀中，离去。陈氏子醒后，怨气化成火，烧着祆庙。事见《蜀志》：“昔蜀帝生公主，诏乳母陈氏乳养。陈氏携幼子与公主居禁中约十余年。后以宫禁出外。六载，其子以思公主疾亟。陈氏入宫有忧色，公主询其故，阴以实对。公主遂托幸祆庙为名，期与子会。公主入庙，子睡沉，公主遂解幼时所弄玉环，附之子怀而去。子醒见之，怨气成火而庙焚也。”(录自《渊鉴类函》卷五十八)"}]}
{"conversation": [{"input": "", "output": "(30) 　倒坐儿——四合院中与正房相对的房子，朝北。\n(31) 　韬烟——韬是多义字，有收敛、蕴含的意思。这里是说珠渊玉井中蕴含着温和的如烟般水气。\n(32) 　和尚拖木头——这是一句歇后语。“做出了寺”，即“做出了事”。“事”与寺庙的“寺”，在南方是谐音的。\n(33) 　啈(hèng)声——发狠的声音。\n(34) 　扶疏——原文作“扶苏”，误，今改正。因为扶苏是一种植物名，在此不通。应是“扶疏”，枝叶茂盛分披的样子。\n(35) 　海阔从鱼跃，天空任鸟飞——据《古今诗话》记载，唐代大历末，禅僧元览“题诗竹上曰：‘大海从鱼跃，长空任鸟飞。’”(见《诗话总龟》前集卷三十引)\n(36) 　卖嘴——信口胡说。\n(37) 　黑话——跑江湖的人说的行话。这里比喻吓人的话。\n(38) 　骕骦款段——骕骦，名马名；款段，好马行动平稳从容的样子。\n(39) 　千金市骨——这是有关骏马的故事。典出刘向《战国策·燕策》：“郭隗先生曰：‘臣闻古之君人有以千金求千里马者，三年不能得。涓人言于君曰：“请求之。”君遣之。三月，得千里马，马已死，买其首五百金，反以报君。君大怒曰：“所求者生马，安事死马而捐五百金？”涓者曰：“死马且买之五百金，况生马乎？天下必以王能市马，马今至矣。”于是不能期年，千里马至者三……’”这一故事原本是郭隗劝燕王广纳人才，用“千金市骨”的寓言，说明爱惜人才、广纳人才，就能收延最优秀的人才。这里是比喻白马是千里马，很难得到。\n(40) 　鸟语间关——形容鸟鸣声婉转动听。唐·白居易《琵琶引》：“间关莺语花底滑，幽咽泉流水下滩。”\n(41) 　上大人——古代儿童初学写字，老师多写“上大人，孔乙己，化三千，七十二”，以供儿童描红学写字，因为这些字笔划简单，容易学。自从唐代开始已经成为儿童学字的启蒙教材。这里讽刺八戒做和尚却不懂经文，不会念经，只会最起码的儿童启蒙教材的第一句。\n(42) 　觜(zuǐ)——原意为鸟嘴，或也指像鸟嘴一样突出的东西。这里指八戒的牙齿。\n(43) 　山主——占山为王的人，即指这个占山的妖精。"}]}
{"conversation": [{"input": "", "output": "少字卷之十八\n第八十六回　木母助威征怪物 金公施法灭妖邪\n话说孙大圣牵着马，挑着担，满山头寻叫师父，忽见猪八戒气嘑嘑的跑将来道：“哥哥，你喊怎的?”行者道：“师父不见了，你可曾看见?”八戒道：“我原来只跟唐僧做和尚的，你又捉弄我，教做甚么将军。我舍着命，与那妖精战了一会，得命回来。师父是你与沙僧看着的，反来问我?”行者道：“兄弟，我不怪你。你不知怎么眼花了，把妖精放回来拿师父。我去打那妖精，教沙和尚看着师父的，如今连沙和尚也不见了。”八戒笑道：“想是沙和尚带师父那里出恭去了。”说不了，只见沙僧来到。行者问道：“沙僧，师父那里去了?”沙僧道：“你两个眼都昏了，把妖精放将来拿师父，老沙去打那妖精的，师父自家在马上坐来。”行者气得暴跳道：“中他计了！中他计了！”沙僧道：“中他甚么计?”行者道：“这是‘分瓣梅花计’，把我弟兄们调开，他劈心里捞了师父去了。天！天！天！却怎么好！”止不住腮边泪滴。八戒道：“不要哭，一哭就脓包了！横竖不远，只在这座山上，我们寻去来。”\n三人没计奈何，只得入山找寻。行了有二十里远近，只见那悬崖之下，有一座洞府：\n削峰掩映，怪石嵯峨。奇花瑶草馨香，红杏碧桃艳丽。崖前古树。霜皮溜雨四十围 (1) ；门外苍松，黛色参天二千尺 (2) 。双双野鹤，常来洞口舞清风；对对山禽，每向枝头啼白昼。簇簇黄藤如挂索，行行烟柳似垂金。方塘积水，深穴依山。方塘积水，隐穷鳞未变的蛟龙；深穴依山，住多年吃人的老怪。果然不亚神仙境，真是藏风聚气巢。"}]}
{"conversation": [{"input": "", "output": "行者见了，两三步跳到门前看处，那石门紧闭，门上横安着一块石版，石版上有八个大字，乃“隐雾山折岳连环洞”。行者道：“八戒，动手啊！此间乃妖精住处，师父必在他家也。”那呆子仗势行凶，举钉钯尽力筑将去，把他那石头门筑了一个大窟窿，叫道：“妖怪！快送出我师父来，免得钉钯筑倒门，一家子都是了帐！”守门的小妖急急跑入报道：“大王，闯出祸来了！”老怪道：“有甚祸?”小妖道：“门前有人把门打破，嚷道要师父哩！”老怪大惊道：“不知是那个寻将来也?”先锋道：“莫怕！等我出去看看。”那小妖奔至前门，从那打破的窟窿处，歪着头往外张，见是个长嘴大耳朵，即回头高叫：“大王莫怕他！这个是猪八戒，没甚本事，不敢无理；他若无理，开了门，拿他进来凑蒸。怕便只怕那毛脸雷公嘴的和尚。”八戒在外边听见道：“哥啊，他不怕我，只怕你哩。师父定在他家了，你快上前。”行者骂道：“泼业畜！你孙外公在这里。送我师父出来，饶你命罢！”先锋道：“大王，不好了！孙行者也寻将来了。”老怪报怨道：“都是你定的甚么‘分瓣分瓣’，却惹得祸事临门！怎生结果?”先锋道：“大王放心，且休埋怨。我记得孙行者是个宽洪海量的猴头，虽则他神通广大，却好奉承。我们拿个假人头出去哄他一哄，奉承他几句，只说他师父是我们吃了。若还哄得他去了，唐僧还是我们受用，哄不过再作理会。”老怪道：“那里得个假人头?”先锋道：“等我做一个儿看。”"}]}
{"conversation": [{"input": "", "output": "好妖怪，将一把衠钢刀斧，把柳树根砍做个人头模样，喷上些人血，糊糊涂涂的，着一个小怪，使漆盘儿拿至门下，叫道：“大圣爷爷息怒容禀。”孙行者果好奉承，听见叫声大圣爷爷，便就止住八戒：“且莫动手，看他有甚话说。”拿盘的小怪道：“你师父被我大王拿进洞来，洞里小妖村顽，不识好歹，这个来吞，那个来啃，抓的抓，咬的咬，把你师父吃了，只剩了一个头在这里也。”行者道：“既吃了便罢，只拿出人头来，我看是真是假。”那小怪从门窟里抛出那个头来。猪八戒见了就哭道：“可怜呵！那们个师父进去，弄做这们个师父出来也！”行者道：“呆子，你且认认是真是假，就哭！”八戒道：“不羞！人头有个真假的?”行者道：“这是个假人头。”八戒道：“怎认得是假?”行者道：“真人头抛出来，扑搭不响，假人头抛得像梆子声。你不信，等我抛了你听。”拿起来往石头上一掼，当的一声响亮。沙和尚道：“哥哥，响哩！”行者道：“响便是个假的。我教他现出本相来你看。”急掣金箍棒，扑的一下打破了。八戒看时，乃是个柳树根。呆子忍不住骂起来道：“我把你这伙毛团！你将我师父藏在洞里，拿个柳树根哄你猪祖宗，莫成我师父是柳树精变的?”\n慌得那拿盘的小怪，战兢兢跑去报道：“难，难，难！难，难，难！”老妖道：“怎么有许多难?”小妖道：“猪八戒与沙和尚倒哄过了，孙行者却是个‘贩古董的——识货！识货！’他就认得是个假人头。如今得个真人头与他，或者他就去了。”老怪道：“怎么得个真人头？……我们那剥皮亭内有吃不了的人头选一个来。”众妖即至亭内拣了个新鲜的头，教啃净头皮，滑塔塔的，还使盘儿拿出，叫：“大圣爷爷，先前委是个假头。这个真正是唐老爷的头，我大王留了镇宅子的，今特献出来也。”扑通的把个人头又从门窟里抛出，血滴滴的乱滚。"}]}
{"conversation": [{"input": "", "output": "孙行者认得是个真人头，没奈何就哭。八戒、沙僧也一齐放声大哭。八戒噙着泪道：“哥哥，且莫哭。天气不是好天气，恐一时弄臭了，等我拿将去，乘生气埋下再哭。”行者道：“也说得是。”那呆子不嫌秽污，把个头抱在怀里，跑上山崖向阳处，寻了个藏风聚气的所在，取钉钯筑了一个坑，把头埋了，又筑起一个坟冢。才叫沙僧：“你与哥哥哭着，等我去寻些甚么供养供养。”他就走向涧边，攀几根大柳枝，拾几块鹅卵石，回至坟前，把柳枝儿插在左右，鹅卵石堆在面前。行者问道：“这是怎么说?”八戒道：“这柳枝权为松柏，与师父遮遮坟顶；这石子权当点心，与师父供养供养。”行者喝道：“夯货！人已死了，还将石子儿供他！”八戒道：“表表生人意，权为孝道心。”行者道：“且休胡弄！教沙僧在此，一则庐墓，二则看守行李、马匹。我和你去打破他的洞府，拿住妖魔碎尸万段，与师父报仇去来。”沙和尚滴泪道：“大哥言之极当。你两个着意，我在此处看守。”\n好八戒，即脱了皂锦直裰，束一束着体小衣，举钯随着行者。二人努力向前，不容分辨，径自把他石门打破，喊声振天，叫道：“还我活唐僧来耶！”那洞里大小群妖，一个个魂飞魄散，都报怨先锋的不是。老妖问先锋道：“这些和尚打进门来，却怎处治?”先锋道：“古人说得好：‘手插鱼篮，避不得 。’一不做，二不休，左右帅领家兵杀那和尚去来！”老怪闻言，无计可奈，真个传令，叫：“小的们，各要齐心，将精锐器械跟我去出征。”果然一齐呐喊，杀出洞门。这大圣与八戒，急退几步，到那山场平处，抵住群妖，喝道：“那个是出名的头儿？那个是拿我师父的妖怪?”那群妖扎下营盘，将一面锦绣花旗闪一闪，老怪持铁杵，应声高呼道：“那泼和尚，你认不得我？我乃南山大王，数百年放荡于此。你唐僧已是我拿吃了，你敢如何?”行者骂道：“这个大胆的毛团！你能有多少的年纪，敢称‘南山’二字？李老君乃开天辟地之祖，尚坐于太清之右；佛如来是治世之尊，还坐于大鹏之下；孔圣人是儒教之尊，亦仅呼为‘夫子’。你这个业畜，敢称甚么南山大王 (3) ，数百年之放荡！不要走，吃你外公老爷一棒！”那妖精侧身闪过，使杵抵住铁棒，睁圆眼问道：“你这嘴脸像个猴儿模样，敢将许多言语压我！你有甚么手段，在吾门下猖狂?”行者笑道：“我把你个无名的业畜！是也不知老孙。你站住，硬着胆，且听我说：\n祖居东胜大神洲，天地包含几万秋。\n花果山头仙石卵，卵开产化我根苗。\n生来不比凡胎类，圣体原从日月俦。\n本性自修非小可，天姿颖悟大丹头。"}]}
{"conversation": [{"input": "", "output": "生来不比凡胎类，圣体原从日月俦。\n本性自修非小可，天姿颖悟大丹头。\n官封大圣居云府，倚势行凶斗斗牛。\n十万神兵难近我，满天星宿易为收。\n名扬宇宙方方晓，智贯乾坤处处留。\n今幸皈依从释教，扶持长老向西游。\n逢山开路无人阻，遇水支桥有怪愁。\n林内施威擒虎豹。崖前复手捉貔貅。\n东方果正来西域。那个妖邪敢出头？\n孽畜伤师真可恨，管教时下命将休！”\n那怪闻言又惊又恨，咬着牙跳近前来，使铁杵望行者就打。行者轻轻的用棒架住，还要与他讲话，那八戒忍不住，掣钯乱筑那怪的先锋，先锋帅众齐来。这一场在山中平地处混战，真是好杀：\n东土天邦上国僧，西方极乐取真经。南山大豹喷风雾，路阻深山独显能。施巧计，弄乖伶，无知误捉大唐僧。相逢行者神通广，更遭八戒有名声。群妖混战山平处，尘土纷飞天不清。那阵上，小妖呼哮，枪刀乱举；这壁厢，神僧叱喝，钯棒齐兴。大圣英雄无敌手，悟能精壮喜神生。南禺老怪 (4) ，部下先锋，都为唐僧一块肉，致令舍死又亡生。这两个因师性命成仇隙，那两个为要唐僧忒恶情。往来斗经多半会。冲冲撞撞没输赢。\n孙大圣见那些小妖勇猛，连打不退。即使个分身法，把毫毛拔下一把嚼在口中，喷出去叫声：“变！”都变做本身模样，一个使一条金箍棒，从前边往里打进。那一二百个小妖，顾前不能顾后，遮左不能遮右，一个个各自逃生，败走归洞。这行者与八戒，从阵里往外杀来。可怜那些不识俊的妖精，搪着钯，九孔血出；挽着棒，骨肉如泥！唬得那南山大王滚风生雾，得命逃回。那先锋不能变化，早被行者一棒打倒，现出本相，乃是个铁背苍狼怪。八戒上前扯着脚，翻过来看了道：“这厮从小儿也不知偷了人家多少猪牙子、羊羔儿吃了。”行者将身一抖，收上毫毛道：“呆子！不可迟慢，快赶老怪，讨师父的命去来！”八戒回头，就不见那些小行者，道：“哥哥的法相儿都去了！”行者道：“我已收来也。”八戒道：“妙啊，妙啊！”两个喜喜欢欢，得胜而回。\n却说那老怪逃了命回洞，吩咐小妖搬石块，挑土，把前门堵了。那些得命的小妖，一个个战兢兢的把门都堵了，再不敢出头。这行者引八戒，赶至门首吆喝，内无人答应。八戒使钯筑时，莫想得动。行者知之，道：“八戒，莫费气力，他把门已堵了。”八戒道：“堵了门，师仇怎报?”行者道：“且回上墓前，看看沙僧去。”"}]}
{"conversation": [{"input": "", "output": "二人复至本处，见沙僧还哭哩。八戒越发伤悲，丢了钯，伏在坟上，手扑着土哭道：“苦命的师父啊！远乡的师父啊！那里再得见你耶！”行者道：“兄弟，且莫悲切。这妖精把前门堵了，一定有个后门出入。你两个只在此间，等我再去寻看。”八戒滴泪道：“哥啊，仔细着！莫连你也捞去了，我们不好哭得：哭一声师父，哭一声师兄，就要哭得乱了。”行者道：“没事，我自有手段。”\n好大圣，收了棒，束束裙，拽开步，转过山坡，忽听得潺潺水响。且回头看处，原来是涧中水响，上溜头冲泄下来。又见涧那边有座门儿，门左边有一个出水的暗沟，沟中流出红水来。他道：“不消讲，那就是后门了。若要是原嘴脸，恐有小妖开门看见认得，等我变作个水蛇儿过去。……且住！变水蛇恐师父的阴灵儿知道，怪我出家人变蛇缠长。变作个小螃蟹儿过去罢，……也不好，恐师父怪我出家人脚多。”即做一个水老鼠，飕的一声撺过去，从那出水的沟中，钻至里面天井中。探着头儿观看，只见那向阳处有几个小妖，拿些人肉巴子，一块块的理着晒哩。行者道：“我的儿啊！那想是师父的肉，吃不了晒干巴子防天阴的。我要现本相，赶上前一棍子打杀，显得我有勇无谋；且再变化进去，寻那老怪，看是何如。”跳出沟，摇身又一变，变做个有翅的蚂蚁儿。真个是：\n力微身小号玄驹 (5) ，日久藏修有翅飞。\n闲渡桥边排阵势，喜来床下斗仙机。\n善知雨至常封穴，垒积尘多遂作灰。\n巧巧轻轻能爽利，几番不觉过柴扉。\n他展开翅，无声无影，一直飞入中堂。只见那老怪烦烦恼恼正坐，有一个小妖从后面跳将来，报道：“大王万千之喜！”老妖道：“喜从何来?”小妖道：“我才在后门外涧头上探看，忽听得有人大哭。即爬上峰头望望，原来是猪八戒、孙行者、沙和尚在那里拜坟痛哭。想是把那个人头认做唐僧的头葬下， 作坟墓哭哩 (6) 。”行者在暗中听说，心内欢喜道：“若出此言，我师父还藏在那里，未曾吃哩。等我再去寻寻，看死活如何，再与他说话。”"}]}
{"conversation": [{"input": "", "output": "好大圣，飞在中堂，东张西看，见旁边有个小门儿，关得甚紧。即从门缝儿里钻去看时，原是个大园子，隐隐的听得悲声。径飞入深处。但见一丛大树，树底下绑着两个人，一个正是唐僧。行者见了，心痒难挠，忍不住现了本相，近前叫声：“师父。”那长老认得，滴泪道：“悟空，你来了？快救我一救！悟空，悟空！”行者道：“师父莫只管叫名字，面前有人，怕走了风汛。你既有命，我可救得你。那怪只说已将你吃了，拿个假人头哄我，我们与他恨苦相持。师父放心，且再熬熬儿，等我把那妖精弄倒，方好来解救。”\n大圣念声咒语，却又摇身还变做个蚂蚁儿，复入中堂，叮在正梁之上。只见那些未伤命的小妖，簇簇攒攒，纷纷嚷嚷。内中忽跳出一个小妖，告道：“大王，他们见堵了门，攻打不开，死心蹋地舍了唐僧，将假人头弄做个坟墓。今日哭一日，明日再哭一日，后日复了三，好道回去。打听得他们散了啊，把唐僧拿出来，碎劖碎剁，把些大料煎了，香喷喷的大家吃一块儿，也得个延年长寿。”又一个小妖拍着手道：“莫说，莫说！还是蒸了吃的有味。”又一个说：“煮了吃，还省柴。”又一个道：“他本是个稀奇之物，还着些盐儿腌腌，吃得长久。”行者在那梁中听见，心中大怒道：“我师父与你有甚毒情，这般算计吃他！”即将毫毛拔了一把，口中嚼碎，轻轻吹出，暗念咒语，都教变做瞌睡虫儿，往那众妖脸上抛去。一个个钻入鼻中，小妖渐渐打盹，不一时，都睡倒了。只有那个老妖睡不稳，他两只手揉头搓脸，不住的打涕喷，捏鼻子，行者道：“莫是他晓得了？与他个双掭灯 (7) ！”又拔一根毫毛，依母儿做了 (8) ，抛在他脸上，钻于鼻孔内。两个虫儿，一个从左进，一个从右人。那老妖爬起来，伸伸腰，打两个呵欠，呼呼的也睡倒了。"}]}
{"conversation": [{"input": "", "output": "行者暗喜，才跳下来，现出本相。耳朵里取出棒来幌一幌，有鸭蛋粗细， 的一声，把旁门打破，跑至后园，高叫：“师父！”长老道：“徒弟，快来解解绳儿，绑坏我了！”行者道：“师父不要忙，等我打杀妖精，再来解你。”急抽身跑至中堂。正举棍要打，又滞住手道：“不好！等解了师父来打。”复至园中，又思量道：“等打了来救。”如此者两三番，却才跳跳舞舞的到园里。长老见了悲中作喜道：“猴儿，想是看见我不曾伤命，所以欢喜得没是处，故这等作跳舞也?”行者才至前，将绳解了，挽着师父就走。又听得对面树上绑的人叫道：“老爷舍大慈悲，也救我一命！”长老立定身叫：“悟空，那个人也解他一解。”行者道：“他是甚么人?”长老道：“他比我先拿进一日。他是个樵子，说有母亲年老，甚是思想，倒是个尽孝的。一发连他都救了罢。”\n行者依言，也解了绳索，一同带出后门，爬上石崖，过了陡涧。长老谢道：“贤徒，亏你救了他与我命！悟能、悟净都在何处?”行者道：“他两个都在那里哭你哩。你可叫他一声。”长老果厉声高叫道：“八戒！八戒！”那呆子哭得昏头昏脑的，揩揩鼻涕眼泪道：“沙和尚，师父回家来显魂哩！在那里叫我们不是?”行者上前喝了一声道：“夯货！显甚么魂，这不是师父来了?”那沙僧抬头见了，忙忙跪在面前道：“师父，你受了多少苦啊！哥哥怎生救得你来也?”行者把上项事说了一遍。\n八戒闻言，咬牙恨齿，忍不住举起钯，把那坟冢一顿筑倒，掘出那人头，一顿筑得稀烂。唐僧道：“你筑他为何?”八戒道：“师父啊，不知他是那家的亡人，教我朝着他哭！”长老道：“亏他救了我命哩。你兄弟们打上他门，嚷着要我，想是拿他来搪塞，不然啊，就杀了我也。还把他埋一埋，见我们出家人之意。”那呆子听长老此言，遂将一包稀烂骨肉埋下，也 起个坟墓。"}]}
{"conversation": [{"input": "", "output": "行者却笑道：“师父，你请略坐坐，等我剿除去来。”即又跳下石崖，过涧入洞，把那绑唐僧与樵子的绳索拿人中堂，那老妖还睡着了，即将他四马攒蹄捆倒，使金箍棒掬起来，握在肩上，径出后门。猪八戒远远的望见道：“哥哥好干这握头事！再寻一个儿趁头挑着不好?”行者到跟前放下，八戒举钯就筑。行者道：“且住！洞里还有小妖怪，未拿哩。”八戒道：“哥啊，有便带我进去打他。”行者道：“打又费工夫了，不若寻些柴，教他断根罢。”那樵子闻言，即引八戒去东凹里寻了些破梢竹、败叶松、空心柳、断根藤、黄蒿、老荻、芦苇、干桑，挑了若干，送入后门里。行者点上火，八戒两耳扇起风。那大圣将身跳上，抖一抖收了瞌睡虫的毫毛。那些小妖及醒来，烟火齐着。可怜！莫想有半个得命。连洞府烧得精空，却回见师父。师父听见老妖方醒声唤，便教：“徒弟，妖精醒了。”八戒上前一钯，把老怪筑死，现出本相，原来是个艾叶花皮豹子精。行者道：“花皮会吃老虎，如今又会变人。这顿打死，才绝了后患也！”长老谢之不尽，攀鞍上马。那樵子道：“老爷，向西南去不远，就是舍下。请老爷到舍，见见家母，叩谢老爷活命之恩，送老爷上路。”\n长老欣然，遂不骑马，与樵子并四众同行，向西南迤 前来，不多路，果见那：\n石径重漫苔藓，柴门蓬络藤花。\n四面山光连接，一林鸟雀喧哗。\n密密松篁交翠，纷纷异卉奇葩。\n地僻云深之处，竹篱茅舍人家。\n远见一个老妪，倚着柴扉，眼泪汪汪的，儿天儿地的痛哭。这樵子看见是他母亲，丢了长老，急忙忙先跑到柴扉前跪下，叫道：“母亲！儿来也！”老妪一把抱住道：“儿啊！你这几日不来家，我只说是山主拿你去，害了性命，是我心疼难忍。你既不曾被害，何以今日才来？你绳担、柯斧俱在何处?”樵子叩头道：“母亲，儿已被山主拿去，绑在树上，实是难得性命。幸亏这几位老爷！这老爷是东土唐朝往西天取经的罗汉。那老爷倒也被山主拿去绑在树上。他那三位徒弟老爷，神通广大，把山主一顿打死，却是艾叶花皮豹子精。概众小妖，俱尽烧死，却将那老老爷解下救出，连孩儿都解救出来。此诚天高地厚之恩！不是他们，孩儿也死无疑了。如今山上太平，孩儿彻夜行走，也无事矣。”"}]}
{"conversation": [{"input": "", "output": "那老妪听言，一步一拜，拜接长老四众，都入柴扉茅舍中坐下。娘儿两个磕头称谢不尽，慌慌忙忙的，安排些素斋酬谢。八戒道：“樵哥，我见你府上也寒薄，只可将就一饭，切莫费心大摆布。”樵子道：“不瞒老爷说。我这山间实是寒薄，没甚么香蕈、蘑菰、川椒、大料，只是几品野菜奉献老爷，权表寸心。”八戒笑道：“聒噪，聒噪。放快些儿就是，我们肚中饥了。”樵子道：“就有，就有！”果然不多时，展抹桌凳，摆将上来，果是几盘野菜。但见那：\n嫩焯黄花菜 (9) ，酸虀白鼓丁。浮蔷马齿苋，江荠雁肠英。燕子不来香且嫩，芽儿拳小脆还青。烂煮马蓝头，白熝狗脚迹。猫耳朵，野落荜，灰条熟烂能中吃；剪刀股，牛塘利，倒灌窝螺操帚荠。碎米荠，莴菜荠，几品青香又滑腻。油炒乌英花，菱科甚可夸：蒲根菜并茭儿菜，四般近水实清华。看麦娘，娇且佳；破破纳，不穿他；苦麻台下藩篱架。雀儿绵单，猢狲脚迹，油灼灼煎来只好吃。斜蒿青蒿抱娘蒿，灯娥儿飞上板荞荞。羊耳秃，枸杞头，加上乌蓝不用油。几般野菜一飡饭，樵子虔心为谢酬。\n师徒们饱餐一顿，收拾起程。那樵子不敢久留，请母亲出来，再拜，再谢。樵子只是磕头，取了一条枣木棍，结束了衣裙，出门相送。沙僧牵马，八戒挑担，行者紧随左右，长老在马上拱手道：“樵哥，烦先引路，到大路上相别。”一齐登高下坂，转涧寻坡。长老在马上思量道：“徒弟啊！\n自从别主来西域，递递迢迢去路遥。\n水水山山灾不脱，妖妖怪怪命难逃。\n心心只为经三藏，念念仍求上九霄。\n碌碌劳劳何日了，几时行满转唐朝！”\n樵子闻言道：“老爷切莫忧思。这条大路，向西方不满千里，就是天竺国极乐之乡也。”长老闻言，翻身下马道：“有劳远涉。既是大路，请樵哥回府，多多拜上令堂老安人。适间厚扰盛斋，贫僧无甚相谢，只是早晚诵经，保佑你母子平安，百年长寿。”那樵子喏喏相辞，复回本路。师徒遂一直投西。正是：\n降怪解冤离苦厄，受恩上路用心行。\n毕竟不知还有几日得到西天，且听下回分解。\n第八十七回　凤仙郡冒天止雨 (10) 孙大圣劝善施霖\n大道幽深，如何消息，说破鬼神惊骇。挟藏宇宙，剖判玄光，真乐世间无赛。灵鹫峰前，宝珠拈出，明映五般光彩。照彻乾坤，上下群生，知者寿同山海。"}]}
{"conversation": [{"input": "", "output": "却说三藏师徒四众，别樵子下了隐雾山，奔上大路。行经数日，忽见一座城池相近。三藏道：“悟空，你看那前面城池，可是天竺国么?”行者摇手道：“不是，不是！如来处虽称极乐，却没有城池，乃是一座大山，山中有楼台殿阁，唤做灵山大雷音寺。就到了天竺国，也不是如来住处，天竺国还不知离灵山有多少路哩。那城想是天竺之外郡，到边前方知明白。”\n不一时至城外。三藏下马，入到三层门里，见那民事荒凉，街衢冷落。又到市口之间，见许多穿青衣者，左右摆列，有几个冠带者，立于房檐之下。他四众顺街行走，那些人更不逊避。猪八戒村愚，把长嘴掬一掬，叫道：“让路，让路！”那些人猛抬头，看见模样，一个个骨软筋麻，跌跌  ，都道：“妖精来了！妖精来了！”唬得那檐下冠带者，战兢兢躬身问道：“那方来者?”三藏恐他们闯祸，一力当先，对众道：“贫僧乃东土大唐驾下拜天竺国大雷音寺佛祖求经者。路过宝方，一则不知地名，二则未落人家，才进城甚失回避，望列公恕罪。”那官人却才施礼道：“此处乃天竺外郡，地名凤仙郡。连年干旱，郡侯差我等在此出榜，招求法师祈雨救民也。”行者闻言道：“你的榜文何在?”众官道：“榜文在此，适间才打扫廊檐，还未张挂。”行者道：“拿来我看看。”众官即将榜文展开，挂在檐下。行者四众上前同看。榜上写着：\n大天竺国凤仙郡郡侯上官，为榜聘明师，招求大法事。兹因郡土宽弘，军民殷实，连年亢旱，累岁干荒，民田菑而军地薄，河道浅而沟浍空 (11) 。井中无水，泉底无津。富民聊以全生，穷军难以活命。斗粟百金之价，束薪五两之资。十岁女易米三升，五岁男随人带去。城中惧法，典衣当物以存身；乡下欺公，打劫吃人而顾命。为此出给榜文，仰望十方贤哲，祷雨救民，恩当重报。愿以千金奉谢，决不虚言。须至榜者。\n行者看罢，对众官道：“‘郡侯上官’何也?”众官道：“上官乃是姓。此我郡侯之姓也。”行者笑道：“此姓却少。”八戒道：“哥哥不曾读书。《百家姓》后有一句‘上官欧阳’。”三藏道：“徒弟们，且休闲讲。那个会求雨，与他求一场甘雨，以济民瘼，此乃万善之事。如不会，就行，莫误了走路。”行者道：“祈雨有甚难事？我老孙翻江搅海，换斗移星，踢天弄井，吐雾喷云，担山赶月，唤雨呼风，那一件儿不是幼年耍子的勾当，何为稀罕！”"}]}
{"conversation": [{"input": "", "output": "众官听说，着两个急去郡中报道：“老爷，万千之喜至也！”那郡侯正焚香默祝，听得报声喜至，即问：“何喜?”那官道：“今日领榜，方至市口张挂，即有四个和尚，称是东土大唐差往天竺国大雷音拜佛求经者，见榜即道能祈甘雨，特来报知。”那郡侯即整衣步行，不用轿马多人，径至市口，以礼敦请。\n忽有人报道：“郡侯老爷来了。”众人闪过。那郡侯一见唐僧，不怕他徒弟丑恶，当街心倒身下拜道：“下官乃凤仙郡郡侯上官氏，熏沐拜请老师祈雨救民。望师大舍慈悲，运神功拔济拔济 (12) ！”三藏答礼道：“此间不是讲话处，待贫僧到那寺观，却好行事。”郡侯道：“老师同到小衙，自有洁净之处。”\n师徒们遂牵马挑担，径至侯府，一一相见。郡侯即命看茶摆斋。少顷斋至，那八戒放量吞餐，如同饿虎。唬得那些捧盘的心惊胆战，一往一来，添汤添饭，就如走马灯儿一般，刚刚供上，直吃得饱满方休。斋毕，唐僧谢了斋，却问：“郡侯大人，贵处干旱几时了?”郡侯道：\n敝地大邦天竺国，凤仙外郡吾司牧。\n一连三载遇干荒，草子不生绝五谷。\n大小人家买卖难，十门九户俱啼哭。\n三停饿死二停人 (13) ，一停还似风中烛。\n下官出榜遍求贤，幸遇真僧来我国。\n若施寸雨济黎民，愿奉千金酬厚德！\n行者听说满面喜生，呵呵的笑道：“莫说，莫说。若说千金为谢，半点甘雨全无；但论积功累德，老孙送你一场大雨。”那郡侯原来十分清正贤良，爱民心重，即请行者上坐，低头下拜道：“老师果舍慈悲，下官必不敢悖德。”行者道：“且莫讲话，请起。但烦你好生看着我师父，等老孙行事。”沙僧道：“哥哥，怎么行事?”行者道：“你和八戒过来，就在他这堂下随着我做个羽翼，等老孙唤龙来行雨。”八戒、沙僧谨依使令，三个人都在堂下。郡侯焚香礼拜。三藏坐着念经。\n行者念动真言，诵动咒语，即时见正东上，一朵乌云渐渐落至堂前，乃是东海老龙王敖广。那敖广收了云脚，化作人形，走向前，对行者躬身施礼道：“大圣唤小龙来，那方使用?”行者道：“请起。累你远来，别无甚事。此间乃凤仙郡，连年干旱，问你如何不来下雨?”老龙道：“启上大圣得知，我虽能行雨，乃上天遣用之辈。上天不差，岂敢擅自来此行雨?”行者道：“我因路过此方，见久旱民苦，特着你来此施雨救济，如何推托?”龙王道：“岂敢推托？但大圣念真言呼唤，不敢不来。一则未奉上天御旨，二则未曾带得行雨神将，怎么动得雨部？大圣既有拔济之心，容小龙回海点兵，烦大圣到天宫奏准，请一道降雨的圣旨，请水官放出龙来，我却好照旨意数目下雨。”"}]}
{"conversation": [{"input": "", "output": "行者见他说出理来，只得发放老龙回海。他即跳出罡斗，对唐僧备言龙王之事。唐僧道：“既然如此，你去为之，切莫打诳语。”行者即吩咐八戒、沙僧：“保着师父，我上天宫去也。”好大圣，说声去，寂然不见。那郡侯胆战心惊道：“孙老爷那里去了?”八戒笑道：“驾云上天去了。”郡侯十分恭敬，传出飞报，教满城大街小巷，不拘公卿士庶军民人等，家家供养龙王牌位，门设清水缸，缸插杨柳枝，侍奉香火，拜天不题。\n却说行者一驾筋斗云，径到西天门外，早见护国天王引天丁、力士上前迎接道：“大圣，取经之事完乎?”行者道：“也差不远矣。今行至天竺国界，有一外郡，名凤仙郡，彼处三年不雨，民甚艰苦，老孙欲祈雨拯救。呼得龙王到彼，他言无旨，不敢私自为之，特来朝见玉帝请旨。”天王道：“那壁厢敢是不该下雨哩。我向时闻得说：那郡侯撒泼，冒犯天地，上帝见罪，立有米山、面山、黄金大锁，直等此三事倒断，才该下雨。”行者不知此意是何，要见玉帝。天王不敢拦阻，让他进去。径至通明殿外，又见四大天师迎道：“大圣到此何干?”行者道：“因保唐僧，路至天竺国界，凤仙郡无雨，郡侯召师祈雨。老孙呼得龙王，意命降雨，他说未奉玉帝旨意，不敢擅行，特来求旨，以苏民困。”四大天师道：“那方不该下雨。”行者笑道：“该与不该，烦为引奏引奏，看老孙的人情何如。”葛仙翁道：“俗语云：‘苍蝇包网儿——好大面皮！’”许旌阳道：“不要乱谈，且只带他进去。”邱洪济、张道陵与葛、许四真人引至灵霄殿下，启奏道：“万岁，有孙悟空路至天竺国凤仙郡，欲与求雨，特来请旨。”玉帝道：“那厮三年前十二月二十五日，朕出师监观万天，浮游三界，驾至他方，见那上官正不仁，将斋天素供，推倒喂狗，口出秽言，造有冒犯之罪。朕即立以三事，在于披香殿内。汝等引孙悟空去看。若三事倒断，即降旨与他；如不倒断，且休管闲事。”\n四天师即引行者至披香殿里看时，见有一座米山，约有十丈高下；一座面山，约有二十丈高下。米山边有一只拳大之鸡，在那里紧一嘴，慢一嘴，嗛那米吃。面山边有一只金毛哈巴狗儿，在那里长一舌，短一舌，恬那面吃 (14) 。左边悬一座铁架子，架上挂一把金锁，约有一尺三四寸长短，锁梃有指头粗细，下面有一盏明灯，灯焰儿燎着那锁梃。行者不知其意，回头问天师曰：“此何意也?”天师道：“那厮触犯了上天，玉帝立此三事，直等鸡嗛了米尽，狗 得面尽，灯焰燎断锁梃，那方才该下雨哩。”"}]}
{"conversation": [{"input": "", "output": "行者闻言，大惊失色，再不敢启奏，走出殿，满面含羞。四大天师笑道：“大圣不必烦恼，这事只宜作善可解。若有一念善慈，惊动上天，那米、面山即时就倒，锁梃即时就断。你去劝他归善，福自来矣。”行者依言，不上灵霄辞玉帝，径来下界复凡夫。须臾到西天门，又见护国天王。天王道：“请旨如何?”行者将米山、面山、金锁之事说了一遍，道：“果依你言，不肯传旨。适间天师送我，教劝那厮归善，即福原也。”遂相别，降云下界。\n那郡侯同三藏、八戒、沙僧、大小官员人等接着，都簇簇攒攒来问。行者将郡侯喝了一声道：“只因你这厮三年前十二月二十五日冒犯了天地，致令黎民有难，如今不肯降雨！”郡侯慌得跪伏在地道：“老师如何得知三年前事?”行者道：“你把那斋天的素供，怎么推倒喂狗？可实实说来！”那郡侯不敢隐瞒，道：“三年前十二月二十五日，献供斋天，在于本衙之内，因妻不贤，恶言相斗，一时怒发无知，推倒供桌，泼了素馔，果是唤狗来吃了。这两年忆念在心，神思恍惚，无处可以解释。不知上天见罪，遗害黎民。今遇老师降临，万望明示，上界怎么样计较。”行者道：“那一日正是玉皇下界之日，见你将斋供喂狗，又口出秽言，玉帝即立三事记汝。”八戒道：“哥，是那三事?”行者道：“披香殿立一座米山，约有十丈高下；一座面山，约有二十丈高下。米山边有拳大的一只小鸡，在那里紧一嘴慢一嘴的嗛那米吃；面山边有一个金毛哈巴狗儿，在那里长一舌短一舌的 那面吃。左边又一座铁架子，架上挂一把黄金大锁，锁梃儿有指头粗细，下面有一盏明灯，灯焰儿燎着那锁梃。直等那鸡嗛米尽，狗 面尽，灯燎断锁梃，他这里方才该下雨哩。”八戒笑道：“不打紧，不打紧！哥肯带我去，变出法身来，一顿把他的米面都吃了，锁梃弄断了，管取下雨。”行者道：“呆子莫胡说！此乃上天所设之计，你怎么得见?”三藏道：“似这等说，怎生是好?”行者道：“不难，不难！我临行时，四天师曾对我言，但只作善可解。”那郡侯拜伏在地，哀告道：“但凭老师指教，下官一一皈依也。”行者道：“你若回心向善，趁早儿念佛看经，我还替你作为；汝若仍前不改，我亦不能解释，不久天即诛之，性命不能保矣。”"}]}
{"conversation": [{"input": "", "output": "那郡侯磕头礼拜，誓愿皈依，当时召请本处僧道，启建道场，各各写发文书，申奏三天。郡侯领众拈香瞻拜，答天谢地，引罪自责。三藏也与他念经。一壁厢又出飞报，教城里城外大家小户，不论男女人等，都要烧香念佛。自此时，一片善声盈耳。行者却才欢喜，对八戒、沙僧道：“你两个好生护持师父，等老孙再与他去去来。”八戒道：“哥哥，又往那里去?”行者道：“这郡侯听信老孙之言，果然受教，恭敬善慈，诚心念佛，我这去再奏玉帝，求些雨来。”沙僧道：“哥哥既要去，不必迟疑，且耽搁我们行路；必求雨一坛，庶成我们之正果也。”\n好大圣，又纵云头，直至天门外。还遇着护国天王。天王道：“你今又来做甚?”行者道：“那郡侯已归善矣。”天王亦喜。正说处，早见直符使者 (15) ，捧定了道家文书，僧家关牒 (16) ，到天门外传递。那符使见了行者施礼道：“此意乃大圣劝善之功。”行者道：“你将此文牒送去何处?”符使道：“直送至通明殿上，与天师传递到玉皇大天尊前。”行者道：“如此，你先行，我当随后而去。”那符使入天门去了。护国天王道：“大圣，不消见玉帝了，你只往九天应元府下，借点雷神，径自声雷掣电，还他就有雨下也。”\n真个行者依言，入天门里，不上灵霄殿求请旨意，转云步径往九天应元府，见那雷门使者、纠录典者 (17) 、廉访典者都来迎着 (18) ，施礼道：“大圣何来?”行者道：“有事要见天尊。”三使者即为传奏。天尊随下九凤丹霞之扆，整衣出迎。相见礼毕，行者道：“有一事特来奉求。”天尊道：“何事?”行者道：“我因保唐僧，至凤仙郡，见那干旱之甚，已许他求雨，特来告借贵部官将到彼声雷。”天尊道：“我知那郡侯冒犯上天，立有三事，不知可该下雨哩。”行者笑道：“我昨日已见玉帝请旨。玉帝着天师引我去披香殿看那三事，乃是米山、面山、金锁。只要三事倒断，方该下雨。我愁难得倒断，天师教我劝化郡侯等众作善，以为‘人有善念，天必从之’，庶几可以回天心，解灾难也。今已善念顿生，善声盈耳。适间直符使者已将改行从善的文牒奏上玉帝去了，老孙因特造尊府，告借雷部官将相助相助。”天尊道：“既如此，差邓、辛、张、陶，帅领闪电娘子，即随大圣下降凤仙郡声雷。”\n那四将同大圣，不多时，至于凤仙境界，即于半空中作起法来。只听得唿鲁鲁的雷声，又见那淅沥沥的闪电。真个是：\n电掣紫金蛇，雷轰群蛰哄。荧煌飞火光，霹雳崩山洞。列缺满天明 (19) ，震惊连地纵。红销一闪发萌芽，万里江山都撼动。"}]}
{"conversation": [{"input": "", "output": "那凤仙郡，城里城外，大小官员、军民人等，整三年不曾听见雷电；今日见有雷声霍闪，一齐跪下，头顶着香炉，有的手拈着柳枝，都念“南无阿弥陀佛！南无阿弥陀佛”！这一声善念，果然惊动上天。正是那引文云：\n人心生一念，天地悉皆知。\n善恶若无报，乾坤必有私。\n且不说孙大圣指挥雷将，掣电轰雷于凤仙郡，人人归善。却说那上界直符使者，将僧道两家的文牒，送至通明殿，四天师传奏灵霄殿。玉帝见了道：“那厮们既有善念，看三事如何。”正说处，忽有披香殿看管的将官报道：“所立米面山俱倒了，霎时间米面皆无。锁梃亦断。”奏未毕，又有当驾天官引凤仙郡土地、城隍、社令等神齐来拜奏道：“本郡郡主并满城大小黎庶之家，无一家一人不皈依善果，礼佛敬天。今启垂慈，普降甘雨，救济黎民。”玉帝闻言大喜，即传旨：“着风部、云部、雨部，各遵号令去下方，按凤仙郡界，即于今日今时，声雷布云，降雨三尺零四十二点。”时有四大天师奉旨，传与各部随时下界，各逞神威，一齐振作。\n行者正与邓、辛、张、陶，令闪电娘子在空中调弄，只见众神都到，合会一天。那其间风云际会，甘雨滂沱。好雨：\n漠漠浓云，濛濛黑雾。雷车轰轰，闪电灼灼。滚滚狂风，淙淙骤雨。所谓一念回天，万民满望。全亏大圣施元运，万里江山处处阴。好雨倾河倒海，蔽野迷空。檐前垂瀑布，窗外响玲珑。万户千门人念佛，六街三市水流洪。东西河道条条满，南北溪湾处处通。槁苗得润，枯木回生。田畴麻麦盛，村堡豆粮升。客旅喜通贩卖，农夫爱尔耘耕。从今黍稷多条畅，自然稼穑得丰登。风调雨顺民安乐，海晏河清享太平。\n一日雨下足了三尺零四十二点，众神祇渐渐收回。孙大圣厉声高叫道：“那四部众神，且暂停云从，待老孙去叫郡侯拜谢列位。列位可拨开云雾，各现真身，与这凡夫亲眼看看，他才信心供奉也。”众神听说，只得都停在空中。\n这行者按落云头，径至郡里。早见三藏、八戒、沙僧，都来迎接。那郡侯一步一拜来谢。行者道：“且慢谢我。我已留住四部神祇，你可传召多人同此拜谢，教他向后好来降雨。”郡侯随传飞报，召众同酬，都一个个拈香朝拜。只见那四部神祇，开明云雾，各现真身。四部者，乃雨部、雷部、云部、风部。只见那：\n龙王显像，雷将舒身。云童出现，风伯垂真。龙王显像，银须苍貌世无双；雷将舒身，钩嘴威颜诚莫比。云童出现，谁如玉面金冠；风伯垂真，曾似燥眉环眼。齐齐显露青霄上，各各挨排现圣仪。凤仙郡界人才信，顶礼拈香恶性回。今日仰朝天上将，洗心向善尽皈依。"}]}
{"conversation": [{"input": "", "output": "众神祇宁待了一个时辰，人民拜之不已。孙行者又起在云端，对众作礼道：“有劳，有劳！请列位各归本部。老孙还教郡界中人家，供养高真，遇时节醮谢。列位从此后，五日一风，十日一雨，还来拯救拯救。”众神依言，各各转部不题。\n却说大圣坠落云头，与三藏道：“事毕民安，可收拾走路矣。”那郡侯闻言，急忙行礼道：“孙老爷说那里话！今此一场，乃无量无边之恩德。下官这里差人办备小宴，奉答厚恩。仍买治民间田地，与老爷起建寺院，立老爷生祠，勒碑刻名，四时享祀。虽刻骨镂心，难报万一，怎么就说走路的话！”三藏道：“大人之言虽当，但我等乃西方挂搭行脚之僧，不敢久住，一二日间定走无疑。”那郡侯那里肯放，连夜差多人治办酒席，起盖祠宇。\n次日大开佳宴，请唐僧高坐；孙大圣与八戒、沙僧列坐。郡侯同本郡大小官员部臣把杯献馔，细吹细打，款待了一日。这场果是欣然。有诗为证：\n田畴久旱逢甘雨，河道经商处处通。\n深感神僧来郡界，多蒙大圣上天宫。\n解除三事从前恶，一念皈依善果弘。\n此后愿如尧舜世，五风十雨万年丰。\n一日筵，二日宴；今日酬，明日谢；扳留将有半月，只等寺院生祠完备。一日，郡侯请四众往观，唐僧惊讶道：“功程浩大，何成之如此速耶?”郡侯道：“下官催趱人工，昼夜不息，急急命完，特请列位老爷看看。”行者笑道：“果是贤才能干的好贤侯也！”即时都到新寺，见那殿阁巍峨，山门壮丽，俱称赞不已。行者请师父留一寺名。三藏道：“有，留名当唤做‘甘霖普济寺’。”郡侯称道：“甚好，甚好！”用金贴广招僧众，侍奉香火。殿左边立起四众生祠，每年四时祭祀；又起盖雷神、龙神等庙，以答神功。看毕，即命趱行。\n那一郡人民，知久留不住，各备赆仪 (20) 。分文不受。因此，合郡官员人等，盛张鼓乐，大展旌幢，送有三十里远近，犹不忍别，遂掩泪目送，直至望不见方回。这正是：\n硕德神僧留普济，齐天大圣广施恩。\n毕竟不知此去还有几日方见如来，且听下回分解。\n第八十八回　禅到玉华施法会 心猿木母授门人"}]}
{"conversation": [{"input": "", "output": "毕竟不知此去还有几日方见如来，且听下回分解。\n第八十八回　禅到玉华施法会 心猿木母授门人\n话说唐僧喜喜欢欢别了郡侯，在马上向行者道：“贤徒，这一场善果，真胜似比丘国搭救儿童，皆尔之功也。”沙僧道：“比丘国只救得一千一百一十一个小儿，怎似这场大雨，滂沱浸润，活够者万万千千性命！弟子也暗自称赞大师兄的法力通天，慈恩盖地也。”八戒笑道：“哥的恩也有，善也有，却只是外施仁义，内包祸心，但与老猪走，就要作践人。”行者道：“我在那里作践你?”八戒道：“也够了，也够了！常照顾我捆，照顾我吊，照顾我煮，照顾我蒸！今在凤仙郡施了恩惠与万万之人，就该住上半年，带挈我吃几顿自在饱饭，却只管催趱行路！”长老闻言，喝道：“这个呆子，怎么只思量掳嘴 (21) ？快走路，再莫斗口！”八戒不敢言，掬掬嘴，挑着行囊，打着哈哈，师徒们奔上大路。此时光景如梭，又值深秋之候。但见：\n水痕收，山骨瘦。红叶纷飞，黄花时候。霜晴觉夜长，月白穿窗透。家家烟火夕阳多，处处湖光寒水溜。白 香，红蓼茂。橘绿橙黄，柳衰谷秀。荒村雁落碎芦花，野店鸡声收菽豆。\n四众行够多时，又见城垣影影。长老举鞭遥指叫：“悟空，你看那里又有一座城池，却不知是甚去处。”行者道：“你我俱未曾到，何以知之？且行至边前问人。”\n说不了，忽见树丛里走出一个老者，手持竹杖，身着轻衣，足踏一对棕鞋，腰束一条扁带，慌得唐僧滚鞍下马，上前道个问讯。那老者扶杖还礼道：“长老那方来的?”唐僧合掌道：“贫僧东土唐朝差往雷音拜佛求经者。今至宝方，遥望城垣，不知是甚去处，特问老施主指教。”那老者闻言，口称：“有道禅师，我这敝处，乃天竺国下郡，地名玉华县。县中城主，就是天竺皇帝之宗室，封为玉华王。此王甚贤，专敬僧道，重爱黎民。老禅师若去相见，必有重敬。”三藏谢了。那老者径穿树林而去。"}]}
{"conversation": [{"input": "", "output": "三藏才转身对徒弟备言前事。他三人欣喜，扶师父上马。三藏道：“没多路，不须乘马。”四众遂步至城边街道观看。原来那关厢人家，做买做卖的，人烟凑集，生意亦甚茂盛，观其声音相貌，与中华无异。三藏吩咐徒弟们谨慎，切不可放肆。那八戒低了头，沙僧掩着脸，惟孙行者搀着师父。两边人都来争看，齐声叫道：“我这里只有降龙伏虎的高僧，不曾见降猪伏猴的和尚。”八戒忍不住把嘴一掬道：“你们可曾看见降猪王的和尚?”唬得满街上人，跌跌爬爬都往两边闪过。行者笑道：“呆子快藏了嘴，莫装扮。仔细脚下过桥。”那呆子低着头只是笑。过了吊桥，入城门内，又见那大街上酒楼歌馆，热闹繁华。果然是神州都邑。有诗为证。诗曰：\n锦城铁瓮万年坚 (22) ，临水依山色色鲜。\n百货通湖船入市，千家沽酒店垂帘。\n楼台处处人烟广，巷陌朝朝客贾喧。\n不亚长安风景好，鸡鸣犬吠亦般般。\n三藏心中暗喜道：“人言西域诸番，更不曾到此。细观此景，与我大唐何异？所为极乐世界，诚此之谓也。”又听得人说，白米四钱一石，麻油八厘一斤，真是五谷丰登之处。\n行够多时，方到玉华王府。府门左右，有长史府、审理厅、典膳所、待客馆。三藏道：“徒弟，此间是府，等我进去，朝王验牒而行。”八戒道：“师父进去，我们可好在衙门前站立?”三藏道：“你不看这门上是‘待客馆’三字？你们都去那里坐下，看有草料，买些喂马。我见了王，倘或赐斋，便来唤你等同享。”行者道：“师父放心前去，老孙自当理会。”那沙僧把行李挑至馆中。馆中有看馆的人役，见他们面貌丑陋，也不敢问他，也不敢教他出去，只得让他坐下不题。"}]}
{"conversation": [{"input": "", "output": "却说老师父换了衣帽，拿了关文，径至王府前，早见引礼官迎着问道：“长老何来?”三藏道：“东土大唐差来大雷音拜佛祖求经之僧，今到贵地，欲倒换关文，特来朝参千岁。”引礼官即为传奏。那王子果然贤达，即传旨召进。三藏至殿下施礼。王子即请上殿赐坐，三藏将关文献上。王子看了，又见有各国印信手押，也就欣然将宝印了，押了花字，收折在案。问道：“国师长老，自你那大唐至此，历遍诸邦，共有几多路程?”三藏道：“贫僧也未记程途。但先年蒙观音菩萨在我王御前显身，曾留了颂子，言西方十万八千里。贫僧在路，已经过一十四遍寒暑矣。”王子笑道：“十四遍寒暑，即十四年了，想是途中有甚耽搁。”三藏道：“一言难尽！万蛰千魔，也不知受了多少苦楚，才到得宝方。”那王子十分欢喜，即着典膳官备素斋管待。三藏启上：“殿下，贫僧有三个小徒，在外等候，不敢领斋，但恐迟误行程。”王子教当殿官：“快去请长老三位徒弟，进府同斋。”\n当殿官随出外相请。都道：“未曾见，未曾见。”有跟随的人道：“待客馆中坐着三个丑貌和尚，想必是也。”当殿官同众至馆中，即问看馆的道：“那个是大唐取经僧的高徒？我主有旨，请吃斋也。”八戒正坐打盹，听见一个“斋”字，忍不住跳起身来答道：“我们是，我们是！”当殿官一见了，魂飞魄丧，都战战的道：“是个猪魈，猪魈！”行者听见，一把扯住八戒道：“兄弟，放斯文些，莫撒村野。”那众官见了行者，又道：“是个猴精，猴精！”沙僧拱手道：“列位休得惊恐，我三人都是唐僧的徒弟。”众官见了，又道：“灶君，灶君！”孙行者即教八戒牵马，沙僧挑担，同众入玉华王府。当殿官先入启知。"}]}
{"conversation": [{"input": "", "output": "那王子举目见那等丑恶，却也心中害怕。三藏合掌道：“千岁放心，顽徒虽是貌丑，却都心良。”八戒朝上唱个喏道：“贫僧问讯了。”王子愈觉心惊。三藏道：“顽徒都是山野中收来的，不会行礼，万望赦罪。”王子奈着惊恐，教典膳官请众僧官去暴纱亭吃斋。三藏谢了恩，辞王下殿，同至亭内，埋怨八戒道：“你这夯货，全不知一毫礼体！索性不开口，便也罢了；怎么那般粗鲁，一句话足足冲倒泰山！”行者笑道：“还是我不唱喏的好，也省些力气。”沙僧道：“他唱喏又不等齐，预先就抒着个嘴吆喝。”八戒道：“活淘气，活淘气！师父前日教我，见人打个问讯儿是礼；今日打问讯，又说不好，教我怎的干么?”三藏道：“我教你见了人打个问讯，不曾教你见王子就此歪缠。常言道：‘物有几等物，人有几等人。’如何不分个贵贱?”正说处，见那典膳官带领人役，调开桌椅，摆上斋来。师徒们却不言语，各各吃斋。\n却说那王子退殿进宫，宫中有三个小王子，见他面容改色，即问道：“父王今日为何有此惊恐?”王子道：“适才有东土大唐差来拜佛取经的一个和尚倒换关文，却一表非凡。我留他吃斋，他说有徒弟在府前，我即命请。少时进来，见我不行大礼，打个问讯，我已不快。及抬头看时，一个个丑似妖魔，心中不觉惊骇，故此面容改色。”原来那三个小王子比众不同，一个个好武好强，便就伸拳掳袖道：“莫敢是那山里走来的妖精，假装人像，待我们拿兵器出去看来！”\n好王子，大的个拿一条齐眉棍，第二个轮一把九齿钯，第三个使一根乌油黑棒子，雄纠纠，气昂昂的，走出王府。吆喝道：“甚么取经的和尚，在那里?”时有典膳官员人等跪下道：“小王，他们在这暴纱亭吃斋哩。”小王子不分好歹，闯将进去喝道：“汝等是人是怪，快早说来，饶你性命！”唬得三藏面容失色，丢下饭碗，躬着身道：“贫僧乃唐朝来取经者，人也，非怪也。”小王子道：“你便还像个人，那三个丑的，断然是怪！”八戒只管吃饭不睬。沙僧与行者欠身道：“我等俱是人，面虽丑而心良，身虽夯而性善。汝三个却是何来，却恁样海口轻狂?”旁有典膳等官道：“三位是我王之子小殿下。”八戒丢了碗道：“小殿下，各拿兵器怎么？莫是要与我们打哩?”"}]}
{"conversation": [{"input": "", "output": "二王子掣开步，双手舞钯，便要打八戒。八戒嘻嘻笑道：“你那钯只好与我这钯做孙子罢了！”即揭衣，腰间取出钯来，幌一幌金光万道；丢了解数，有瑞气千条。把个王子唬得手软筋麻，不敢舞弄。行者见大的个使一条齐眉棍，跳阿跳的，即耳朵里取出金箍棒来，幌一幌碗来粗细，有丈二三长短；着地下一捣，捣了有三尺深浅，竖在那里，笑道：。我把这棍子送你罢！”那王子听言，即丢了自己棍，去取那棒，双手尽气力一拔，莫想得动分毫；再又端一端，摇一摇，就如生根一般。第三个撒起莽性，使乌油杆棒来打。被沙僧一手劈开，取出降妖宝杖，撚一撚艳艳光生，纷纷霞亮，唬得那典膳等官，一个个呆呆挣挣，口不能言。三个小王子一齐下拜道：“神师！神师！我等凡人不识，万望施展一番，我等好拜授也。”行者走近前，轻轻的把棒拿将起来道：“这里窄狭，不好展手，等我跳在空中，耍一路儿你们看看。”\n好大圣，唿哨一声，将筋斗一纵，两只脚踏着五色祥云，起在半空，离地约有三百步高下，把金箍棒丢开个撒花盖顶，黄龙转身，一上一下，左旋右转。起初时人与棒似锦上添花，次后来不见人，只见一天棒滚。八戒在底下喝声采，也忍不住手脚，厉声喊道：“等老猪也去耍耍来！”好呆子，驾起风头也到半空，丢开钯，上三下四，左五右六，前七后八，满身解数，只听得呼呼风响。正使到热闹处，沙僧对长老道：“师父，也等老沙去操演操演。”好和尚，双着脚一跳，轮着杖，也起在空中，只见那锐气氤氲，金光缥缈；双手使降妖杖，丢一个丹凤朝阳，饿虎扑食，紧迎慢挡，疾转忙撺。弟兄三个即展神通，都在那半空中，一齐扬威耀武。这才是：\n真禅景象不凡同，大道缘由满太空。\n金木施威盈法界，刀圭展转合圆通。\n神兵精锐随时显，丹器花生到处崇。\n天竺虽高还戒性，玉华王子总归中。\n唬得那三个小王子，跪在尘埃。暴纱亭大小人员，并王府里老王子，满城中军民男女，僧尼道俗，一应人等，家家念佛磕头，户户拈香礼拜。果然是：\n见像归真度众僧，人间作福享清平。\n从今果正菩提路，尽是参禅拜佛人。\n他三个各逞雄才，使了一路，按下祥云，把兵器收了。到唐僧面前问讯，谢了师恩，各各坐下不题。"}]}
{"conversation": [{"input": "", "output": "他三个各逞雄才，使了一路，按下祥云，把兵器收了。到唐僧面前问讯，谢了师恩，各各坐下不题。\n那三个小王子急回宫里，告奏老王道：“父王万千之喜！今有莫大之功也。适才可曾看见半空中舞弄么?”老王道：“我才见半空霞彩，就于宫院内同你母亲等众焚香启拜，更不知是那里神仙降聚也。”小王子道：“不是那里神仙，就是那取经僧三个丑徒弟。一个使金箍铁棒，一个使九齿钉钯，一个使降妖宝杖，把我三个的兵器，比的通没有分毫。我们教他使一路，他嫌地上窄狭，不好支吾：‘等我起在空中，使一路你看。’他就各驾云头，满空中祥云缥缈，瑞气氤氲。才然落下，都坐在暴纱亭里。做儿的十分欢喜，欲要拜他为师，学他手段，保护我邦。此诚莫大之功，不知父王以为何如?”老王闻言，信心从愿。\n当时父子四人，不摆驾，不张盖，步行到暴纱亭。他四众收拾行李，欲进府谢斋，辞王起行。偶见玉华王父子上亭来倒身下拜，慌得长老舒身，扑地还礼。行者等闪过旁边，微微冷笑。众拜毕，请四众进府堂上坐，四众欣然而人。老王起身道：“唐老师父，孤有一事奉求，不知三位高徒，可能容否?”三藏道：“但凭千岁吩咐，小徒不敢不从。”老王道：“孤先见列位时，只以为唐朝远来行脚僧，其实肉眼凡胎，多致轻亵。适见孙师、猪师、沙师起舞在空，方知是仙是佛。孤三个犬子，一生好弄武艺，今谨发虔心，欲拜为门徒，学些武艺。万望老师开天地之心，普运慈舟，传度小儿，必以倾城之资奉谢。”行者闻言，忍不住呵呵笑道：“你这殿下，好不会事！我等出家人，巴不得要传几个徒弟。你令郎既有从善之心，切不可说起分毫之利，但只以情相处，足为爱也。”王子听言，十分欢喜，随命大排筵宴，就于本府正堂摆列。噫！一声旨意，即刻俱完。但见那：\n结彩飘飖，香烟馥郁。戗金桌子挂鲛绡 (23) ，晃人眼目；彩漆椅儿铺锦绣，添座风光。树果新鲜，茶汤香喷。三五道闲食清甜，一两餐馒头丰洁。蒸酥蜜煎更奇哉，油札糖浇真美矣。有几瓶香糯素酒，斟出来赛过琼浆；献几番阳羡仙茶 (24) ，捧到手香欺丹桂。般般品品皆齐备，色色行行尽出奇。\n一壁厢叫承应的歌舞吹弹，撮弄演戏。他师徒们并王父子，尽乐一日。不觉天晚，散了酒席，又叫即于暴纱亭铺设床帏，请师安宿；待明早竭诚焚香，再拜求传武艺。众皆听从，即备香汤，请师沐浴，众却归寝。此时那：\n众鸟高栖万籁沉，诗人下榻罢哦吟。\n银河光显天弥亮，野径荒凉草更深。\n砧杵叮咚敲别院 (25) ，关山杳窎动乡心 (26) 。\n寒蛩声朗知人意，呖呖床头破梦魂。"}]}
{"conversation": [{"input": "", "output": "砧杵叮咚敲别院 (25) ，关山杳窎动乡心 (26) 。\n寒蛩声朗知人意，呖呖床头破梦魂。\n一宵晚景题过。明早，那老王父子，又来相见这长老。昨日相见，还是王礼，今日就行师礼。那三个小王子，对行者、八戒、沙僧当面叩头，拜问道：“尊师之兵器，还借出与弟子们看看。”八戒闻言，欣然取出钉钯，抛在地下。沙僧将宝杖抛出，倚在墙边。二王子与三王子跳起去便拿，就如蜻蜓撼石柱，一个个挣得红头赤脸，莫想拿动半分毫。大王子见了，叫道：“兄弟，莫费力了。师父的兵器，俱是神兵，不知有多少重哩！”八戒笑道：“我的钯也没多重，只有一藏之数 (27) ，连柄五千零四十八斤。”三王子问沙僧道：“师父宝杖多重?”沙僧笑道：“也是五千零四十八斤。”大王子求行者的金箍棒看。行者去耳朵里取出一个针儿来，迎风幌一幌，就有碗来粗细，直直的竖立面前。那王父子都皆悚惧，众官员个个心惊。三个小王子礼拜道：“猪师、沙师之兵，俱随身带在衣下，即可取之。孙师为何自耳中取出？见风即长，何也?”行者笑道：“你不知我这棒不是凡间等闲可有者。这棒是：\n鸿蒙初判陶镕铁，大禹神人亲所设。湖海江河浅共深，曾将此棒知之切。开山治水太平时，流落东洋镇海阙。日久年深放彩霞，能消能长能光洁。老孙有分取将来，变化无方随口诀。要大弥于宇宙间，要小却似针儿节。棒名如意号金箍，天上人间称一绝。重该一万三千五百斤，或粗或细能生灭。也曾助我闹天宫，也曾随我攻地阙。伏虎降龙处处通，炼魔荡怪方方彻。举头一指太阳昏，天地鬼神皆胆怯。混沌仙传到至今，原来不是凡间铁。”\n那王子听言，个个顶礼不尽。三人向前重重拜礼，虔心求授。行者道：“你三人不知学那般武艺。”王子道：“愿使棍的就学棍，惯使钯的就学钯，爱用杖的就学杖。”行者笑道：“教便也容易，只是你等无力量，使不得我们的兵器，恐学之不精，如‘画虎不成反类狗’也。古人云：‘训教不严师之惰，学问无成子之罪。’汝等既有诚心，可去焚香来拜了天地，我先传你些神力，然后可授武艺。”"}]}
{"conversation": [{"input": "", "output": "三个小王子闻言，满心欢喜，即便亲抬香案，沐手焚香，朝天礼拜。拜毕，请师传法。行者转下身来，对唐僧行礼道：“告尊师，恕弟子之罪。自当年在两界山蒙师父大德救脱弟子，秉教沙门，一向西来，虽不曾重报师恩，却也曾渡水登山，竭尽心力。今来佛国之乡，幸遇贤王三子，投拜我等，欲学武艺。彼既为我等之徒弟，即为我师之徒孙也。谨禀过我师，庶好传授。”三藏十分大喜。八戒、沙僧见行者行礼，也挪转身朝三藏磕头道：“师父，我等愚鲁，拙口钝腮，不会说话，望师父高坐法位，也让我两个各招个徒弟耍耍，也是西方路上之忆念。”三藏俱欣然允之。\n行者才教三个王子就于暴纱亭后，静室之间，画了罡斗，教三人都俯伏在内，一个个瞑目宁神。这里却暗暗念动真言，诵动咒语，将仙气吹入他三人心腹之中，把元神收归本舍，传与口诀，各授得万千之膂力，运添了火候，却像个脱胎换骨之法。运遍了子午周天 (28) ，那三个小王子，方才苏醒，一齐爬将起来，抹抹脸精神抖擞，一个个骨壮筋强：大王子就拿得金箍棒，二王子就轮得九齿钯，三王子就举得降妖杖。\n老王见了，欢喜不胜，又排素宴，启谢他师徒四众。就在筵前各传各授：学棍的演棍，学钯的演钯，学杖的演杖。虽然打几个转身，丢几般解数，终是有些着力，走一路，便喘气嘘嘘，不能耐久。盖他那兵器都有变化，其进退攻扬，随消随长，皆有自然之妙，此等终是凡夫，岂能以遽及也。当日散了筵宴。\n次日，三个王子又来称谢道：“感蒙神师授赐了膂力，纵然轮得师的神器，只是转换艰难，意欲命工匠依师神器式样，减削斤两，打造一般，未知师父肯容否?”八戒道：“好，好，好！说得像话。我们的器械，一则你们使不得，二则我们要护法降魔，正该另造另造。”王子又随宣召铁匠，买办钢铁万斤，就于王府内前院搭厂，支炉铸造。先一日将钢铁炼熟，次日请行者三人将金箍棒、九齿钯、降妖杖，都取出放在篷厂之间，看样造作。遂此昼夜不收。\n噫！这兵器原是他们随身之宝，一刻不可离者，各藏在身，自有许多光彩护体。今放在厂院中几日，那霞光有万道冲天，瑞气有千般罩地。其夜有一妖精，——离城只有七十里远近，山唤豹头山，洞唤虎口洞，——夜坐之间，忽见霞光瑞气，即驾云头而看。原是州城之光彩，他按下云来，近前观看，乃是这三般兵器放光。妖精又喜又爱道：“好宝贝，好宝贝！这是甚人用的，今放在此？也是我的缘法，拿了去呀，拿了去呀！”他爱心一动，弄起威风，将三般兵器，一股收之，径转本洞。正是那：\n道不须臾离，可离非道也。"}]}
{"conversation": [{"input": "", "output": "道不须臾离，可离非道也。\n神兵尽落空，枉费参修者。\n毕竟不知怎生寻得这兵器，且听下回分解。\n第八十九回　黄狮精虚设钉钯宴 金木土计闹豹头山\n却说那院中几个铁匠，因连日辛苦，夜间俱自睡了。及天明起来打造，篷下不见了三般兵器，一个个呆挣神惊，四下寻找。只见那三个王子出宫来看，那铁匠一齐磕头道：“小主呵，神师的三般兵器，都不知那里去了！”\n小王子听言，心惊胆战道：“想是师父今夜收拾去了。”急奔暴纱亭看时，见白马尚在廊下，忍不住叫道：“师父还睡哩?”沙僧道：“起来了。”即将房门开了，让王子进里看时，不见兵器，慌慌张张问道：“师父的兵器都收来了?”行者跳起道：“不曾收啊！”王子道：“三般兵器，今夜都不见了。”八戒连忙爬起道：“我的钯在么?”小王道：“适才我等出来，只见众人前后找寻不见，弟子恐是师父收了，却才来问。老师的宝贝，俱是能长能消，想必藏在身边哄弟子哩。”行者道：“委的未收，都寻去来。”\n随至院中篷下，果然不见踪影。八戒道：“定是这伙铁匠偷了，快拿出来！略迟了些儿，就都打死，打死！”那铁匠慌得磕头滴泪道：“爷爷！我们连日辛苦，夜间睡着，及至天明起来，遂不见了。我等乃一概凡人，怎么拿得动，望爷爷饶命！饶命！”行者无语暗恨道：“还是我们的不是。既然看了式样，就该收在身边，怎么却丢放在此？那宝贝霞彩光生，想是惊动甚么歹人，今夜窃去也。”八戒不信道：“哥哥说那里话！这般个太平境界，又不是旷野深山，怎得个歹人来？定是铁匠欺心，他见我们的兵器光彩，认得是三件宝贝，连夜走出王府伙些人来，抬的抬，拉的拉，偷出去了。拿过来打呀！打呀！”众匠只是磕头发誓。\n正嚷处，只见老王子出来，问及前事，却也面无人色，沉吟半晌道：“神师兵器，本不同凡，就有百十馀人也禁挫不动。况孤在此城，今已五代，不是大胆海口，孤也颇有个贤名在外。这城中军民匠作人等，也颇惧孤之法度，断是不敢欺心。望神师再思可矣。”行者笑道：“不用再思，也不须苦赖铁匠。我问殿下，你这州城四面，可有甚么山林妖怪?”王子道：“神师此问，甚是有理。孤这州城之北，有一座豹头山，山中有一座虎口洞。往往人言洞内有仙，又言有虎狼，又言有妖怪。孤未曾访得端的，不知果是何物。”行者笑道：“不消讲了，定是那方歹人，知道俱是宝贝，一夜偷将去了。”叫：“八戒、沙僧，你都在此保着师父，护着城池，等老孙寻访去来。”又叫铁匠们不可住了炉火，一一炼造。"}]}
{"conversation": [{"input": "", "output": "好猴王，辞了三藏，唿哨一声，形影不见，早跨到豹头山上。原来那城相去只有三十里，一瞬即到。径上山峰观看，果然有些妖气。真是：\n龙脉悠长，地形远大。尖峰挺挺插天高，陡涧沉沉流水急。山前有瑶草铺茵，山后有奇花布锦。乔松老柏，古树修篁。山鸦山鹊乱飞鸣，野鹤野猿皆啸唳。悬崖下，麋鹿双双，峭壁前，獾狐对对。一起一伏远来龙，九曲九湾潜地脉。埂头相接玉华州，万古千秋兴胜处。\n行者正然看时，忽听得山背后有人言语，急回头视之，乃两个狼头妖怪，朗朗的说着话，向西北上走。行者揣道：“这定是巡山的怪物，等老孙跟他去听听，看他说些甚的。”\n捻着诀念个咒，摇身一变，变做个蝴蝶儿，展开翅，翩翩翻翻，径自赶上。果然变得有样范：\n一双粉翅，两道银须。乘风飞去急，映日舞来徐。渡水过墙能疾俏，偷香弄絮甚欢娱。体轻偏爱鲜花味，雅态芳情任卷舒。\n他飞在那个妖精头直上，飘飘荡荡，听他说话。那妖猛的叫道：“二哥，我大王连日侥幸。前月里得了一个美人儿，在洞内盘桓，十分快乐。昨夜里又得了三般兵器，果然是无价之宝，明朝开宴庆‘钉钯会’哩。我们都有受用。”这个道：“我们也有些侥幸，拿这二十两银子买猪羊去。如今到了乾方集上，先吃几壶酒儿。把东西开个花帐儿 (29) ，落他二三两银子 (30) ，买件绵衣过寒，却不是好?”两个怪说说笑笑的，上大路急走如飞。\n行者听得要庆钉钯会，心中暗喜，欲要打杀他，争奈不管他事，况手中又无兵器。他即飞向前边，现了本相，在路口上立定。那怪看看走到身边，被他一口法唾喷将去，念一声“唵吽咤唎”，即使个定身法，把两个狼头精定住。眼睁睁口也难开，直挺挺双脚站住。又将他扳翻倒，揭衣搜捡，果是有二十两银子，着一条搭包儿打在腰间裙带上，又各挂着一个粉漆牌儿，一个上写着“刁钻古怪”，一个上写着“古怪刁钻”。\n好大圣，取了他银子，解了他牌儿，返跨步回至州城。到王府中见了王子、唐僧并大小官员、匠作人等，具言前事。八戒笑道：“想是老猪的宝贝，霞彩光明，所以买猪羊，治筵席庆贺哩。但如今怎得他来?”行者道：“我兄弟三人俱去。这银子是买办猪羊的，且将这银子赏了匠人，教殿下寻几个猪羊。八戒，你变做刁钻古怪，我变做古怪刁钻，沙僧装做个贩猪羊的客人，走进那虎口洞里，得便处，各人拿了兵器，打绝那妖邪，回来却收拾走路。”沙僧笑道：“妙，妙，妙！不宜迟，快走！”老王果依此计，即教管事的买办了七八口猪，四五腔羊。"}]}
{"conversation": [{"input": "", "output": "他三人辞了师父，在城外大显神通。八戒道：“哥哥，我未曾看见那刁钻古怪，怎生变得他模样?”行者道：“那怪被老孙使了定身法定住在那里，直到明日此时方醒。我记得他的模样，你站下，等我教你变。如此……如彼……就是他的模样了。”那呆子真个口里念着咒，行者吹口仙气，霎时就变得与那刁钻古怪一般无二，将一个粉牌儿带在腰间。行者即变做古怪刁钻，腰间也带了一个牌儿。沙僧打扮得像个贩猪羊的客人。一起儿赶着猪羊上大路，径奔山来。不多时，进了山凹里，又遇见一个小妖，他生得嘴脸也恁地凶恶！看那：\n圆滴溜两只眼，如灯晃亮；红刺 一头毛，似火飘光。糟鼻子， 徕口，獠牙尖利；查耳朵 (31) ，砍额头，青脸泡浮。身穿一件浅黄衣，足踏一双莎蒲履 (32) 。雄雄纠纠若凶神，急急忙忙如恶鬼。\n那怪左胁下挟着一个彩漆的请书匣儿，迎着行者三人叫道：“古怪刁钻，你两个来了？买了几口猪羊?”行者道：“这赶的不是?”那怪朝沙僧道：“此位是谁?”行者道：“就是贩猪羊的客人，还少他几两银子，带他来家取的。你往那里去?”那怪道：“我往竹节山去请老大王明早赴会。”行者绰他的口气儿就问：“共请多少人?”那怪道：“请老大王坐首席，连本山大王共头目等众，约有四十多位。”正说处，八戒道：“去罢，去罢！猪羊都四散走了。”行者道：“你去邀着 (33) ，等我讨他帖儿看看。”那怪见自家人，即揭开取出，递与行者。行者展开看时，上写着：\n明辰敬治肴酌庆“钉钯嘉会”，屈尊车从过山一叙。幸勿外，至感！右启祖翁九灵元圣老大人尊前。门下孙黄狮顿首百拜。\n行者看毕，仍递与那怪。那怪放在匣内，径往东南上去了。\n沙僧问道：“哥哥，帖儿上是甚么话头?”行者道：“乃庆钉钯会的请帖。名字写着‘门下孙黄狮顿首百拜’。请的是祖翁九灵元圣老大人。”沙僧笑道：“黄狮想必是个金毛狮子成精。但不知九灵元圣是个何物?”八戒听言，笑道：“是老猪的货了！”行者道：“怎见得是你的货?”八戒道：“古人云：‘癞母猪专赶金毛狮子。’故知是老猪之货物也。”他三人说说笑笑，邀着猪羊，却就望见虎口洞门。但见那门儿外：\n周围山绕翠，一脉气连城。\n峭壁扳青蔓，高崖挂紫荆。\n鸟声深树匝，花影洞门迎。\n不亚桃源洞，堪宜避世情。"}]}
{"conversation": [{"input": "", "output": "峭壁扳青蔓，高崖挂紫荆。\n鸟声深树匝，花影洞门迎。\n不亚桃源洞，堪宜避世情。\n渐渐近于门口，又见一丛大大小小的杂项妖精，在那花树之下顽耍。忽听得八戒“呵！呵”！赶猪羊到时，都来迎接，便就捉猪的捉猪，捉羊的捉羊，一齐捆倒。早惊动里面妖王，领十数个小妖出来问道：“你两个来了？买了多少猪羊?”行者道：“买了八口猪，七腔羊，共十五个牲口。猪银该一十六两，羊银该九两。前者领银二十两，仍欠五两。这个就是客人，跟来找银子的。”妖王听说，即唤：“小的们，取五两银子，打发他去。”行者道：“这客人，一则来找银子，二来要看看嘉会。”那妖大怒，骂道：“你这个刁钻儿惫 ！你买东西罢了，又与人说甚么会不会！”八戒上前道：“主人公得了宝贝，诚是天下之奇珍，就教他看看怕怎的?”那怪咄的一声道：“你这古怪也可恶！我这宝贝，乃是玉华州城中得来的，倘这客人看了，去那州中传说，说得人知，那王子一时来访求，却如之何?”行者道：“主公，这个客人，乃乾方集后边的人，去州许远，又不是他城中人也，那里去传说？二则他肚里也饥了，我两个也未曾吃饭。家中有现成酒饭，赏他些吃了，打发他去罢。”说不了，有一小妖取了五两银子，递与行者。行者将银子递与沙僧道：“客人，收了银子，我与你进后面去吃些饭来。”\n沙僧仗着胆，同八戒、行者进于洞内。到二层厂厅之上，只见正中间桌上，高高的供养着一柄九齿钉钯，真个是光彩映目；东山头靠着一条金箍棒，西山头靠着一条降妖杖。那怪王随后跟着道：“客人，那中间放光亮的就是钉钯。你看便看，只是出去千万莫与人说。”沙僧点头称谢了。\n噫！这正是“物见主，必定取”。那八戒一生是个鲁夯的人，他见了钉钯，那里与他叙甚么情节，跑上去，拿下来，轮在手中，现了本相丢了解数，望妖精劈脸就筑。这行者、沙僧也奔至两山头各拿器械，现了原身。三弟兄一齐乱打，慌得那怪王急抽身闪过，转入后边，取一柄四明铲，杆长利，赶到天井中，支住他三般兵器，厉声喝道：“你是甚么人，敢弄虚头骗我宝贝！行者骂道：“我把你这个贼毛团！你是认我不得，我们乃东土圣僧唐三藏的徒弟。因至玉华州倒换关文，蒙贤王教他三个王子拜我们为师，学习武艺，将我们宝贝作样，打造如式兵器。因放在院中，被你这贼毛团夤夜入城偷来，倒说我弄虚头骗你宝贝。不要走！就把我们这三件兵器，各奉承你几下尝尝。”那妖精就举铲来敌。这一场，从天井中斗出前门，看他三僧攒一怪，好杀："}]}
{"conversation": [{"input": "", "output": "呼呼棒若风，滚滚钯如雨。降妖杖举满天霞，四明铲伸云生绮。好似三仙炼大丹，火光彩晃惊神鬼。行者施威甚有能，妖精盗宝多无礼！天蓬八戒显神通，大将沙僧英更美。弟兄合意运机谋，虎口洞中兴斗起。那怪豪强弄巧乖，四个英雄堪厮比。当时杀至日头西，妖邪力软难相抵。\n他们在豹头山战斗多时，那妖精抵敌不住，向沙僧前喊一声：“看铲！”沙僧让个身法躲过，妖精得空而走，向东南巽宫上乘风飞去。八戒拽步要赶，行者道：“且让他去。自古道：‘穷寇勿追。’且只来断他归路。”八戒依言。\n三人径至洞口，把那百十个若大若小的妖精，尽皆打死，原来都是些虎狼彪豹，马鹿山羊。被大圣使个手法，将他那洞里细软物件并打死的杂项兽身与赶来的猪羊，通皆带出。沙僧就取出干柴放起火来，八戒使两个耳朵扇风，把一个巢穴霎时烧得干净，却将带出的诸物，即转州城。\n此时城门尚开，人家未睡。老王父子与唐僧俱在暴纱亭盼望。只见他们扑哩扑剌的丢下一院子死兽、猪羊及细软物件，一齐叫道：“师父，我们已得胜回来也！”那殿下喏喏相谢。唐长老满心欢喜。三个小王子跪拜于地，沙僧搀起道：“且莫谢，都近前看看那物件。”王子道：“此物俱是何来?”行者笑道：“那虎狼彪豹，马鹿山羊，都是成精的妖怪。被我们取了兵器，打出门来。那老妖是个金毛狮子，他使一柄四明铲，与我等战到天晚，败阵逃生，往东南上走了。我等不曾赶他，却扫除他归路，打杀这些群妖，搜寻他这些物件，带将来的。”老王听说，又喜又忧。喜的是得胜而回，忧的是那妖日后报仇。行者道：“殿下放心。我已虑之熟，处之当矣，一定与你扫除尽绝，方才起行，决不至贻害于后。我午间去时，撞见一个青脸红毛的小妖送请书。我看他帖子上写着：‘明辰敬治肴酌庆钉钯嘉会，屈尊车从过山一叙。幸勿外，万感！右启祖翁九灵元圣老大人尊前。’名字是‘门下孙黄狮顿首百拜’。才子那妖精败阵，必然向他祖翁处去会话。明辰断然寻我们报仇，当情与你扫荡干净。”老王称谢了，摆上晚斋。师徒们斋毕，各归寝处不题。\n却说那妖精果然向东南方奔到竹节山。那山中有一座洞天之处，唤名九曲盘桓洞，洞中的九灵元圣是他的祖翁。当夜足不停风，行至五更时分，到于洞口，敲门而进。小妖见了道：“大王，昨晚有青脸儿下请书，老爷留他住到今早，欲同他去赴你钉钯会，你怎么又绝早亲来邀请?”妖精道：“不好说，不好说！会成不得了！”正说处，见青脸儿从里边走出道：“大王，你来怎的？老大王爷爷起来就同我去赴会哩。”妖精慌张张的，只是摇手不言。"}]}
{"conversation": [{"input": "", "output": "少顷，老妖起来了，唤入。这妖精丢了兵器，倒身下拜，止不住腮边泪落。老妖道：“贤孙，你昨日下柬，今早正欲来赴会，你又亲来，为何发悲烦恼?”妖精叩头道：“小孙前夜对月闲行，只见玉华州城中有光彩冲空，急去看时，乃是王府院中三般兵器放光：一件是九齿渗金钉钯，一件是宝杖，一件是金箍棒。小孙即使神法摄来，立名‘钉钯嘉会’，着小的们买猪羊果品等物，设宴庆会，请祖爷爷赏之，以为一乐。昨差青脸来送柬之后，只见原差买猪羊的刁钻儿等赶着几个猪羊，又带了一个贩卖的客人来找银子。他定要看看会去，是小孙恐他外面传说，不容他看。他又说肚中饥饿，讨些饭吃，因教他后边吃饭。他走到里边，看见兵器，说是他的。三人就各抢去一件，现出原身：一个是毛脸雷公嘴的和尚，一个是长嘴大耳朵的和尚，一个是晦气色脸的和尚。他都不分好歹，喊一声乱打。是小孙急取四明铲赶出与他相持，问是甚么人敢弄虚头。他道是东土大唐差往西天去的唐僧之徒弟，因过州城倒换关文，被王子留住，习学武艺，将他这三件兵器作样子打造，放在院内，被我偷来，遂此不忿相持。不知那三个和尚叫做甚名，却真有本事。小孙一人敌他三个不过，所以败走祖爷处。望拔刀相助，拿那和尚报仇，庶见我祖爱孙之意也！”老妖闻言，默想片时，笑道：“原来是他。我贤孙，你错惹了他也！”妖精道：“祖爷知他是谁?”老妖道：“那长嘴大耳者，乃猪八戒；晦气色脸者，乃沙和尚；这两个犹可。那毛脸雷公嘴者，叫做孙行者。这个人其实神通广大，五百年前曾大闹天宫，十万天兵也不曾拿得住。他专意寻人的，他便就是个搜山揭海，破洞攻城，闯祸的个都头！你怎么惹他？也罢，等我和你去，把那厮连玉华王子都擒来替你出气！”那妖精听说，即叩头而谢。\n当时老妖点猱狮、雪狮、狻猊、白泽 (34) 、伏狸、抟象诸孙，各执锋利器械，黄狮引领，各纵狂风，径至豹头山界。只闻得烟火之气扑鼻，又闻得有哭泣之声。仔细看时，原来是刁钻、古怪二人在那里叫主公，哭主公哩。妖精近前喝道：“你是真刁钻儿，假刁钻儿?”二怪跪倒，噙泪叩头道：“我们怎是假的？昨日这早晚领了银子去买猪羊，走至山西边大冲之内，见一个毛脸雷公嘴的和尚，他啐了我们一口，我们就脚软口强，不能言语，不能移步。被他扳倒，把银子搜了去，牌儿解了去，我两个昏昏沉沉，只到此时才醒。及到家，见烟火未息，房舍尽皆烧了，又不见主公并大小头目，故在此伤心痛哭。不知这火是怎生起的?”"}]}
{"conversation": [{"input": "", "output": "那妖精闻言，止不住泪如泉涌，双脚齐跌，喊声振天，恨道：“那秃厮！十分作恶！怎么干出这般毒事，把我洞府烧尽，美人烧死，家当老小一空。气杀我也，气杀我也！”老妖叫猱狮扯他过来道：“贤孙，事已至此，徒恼无益。且养全锐气，到州城里拿那和尚去。”那妖精犹不肯住哭，道：“老爷！我那们个山场，非一日治的，今被这秃厮尽毁，我却要此命做甚的！”挣起来，往石崖上撞头磕脑，被雪狮、猱狮等苦劝方止。当时丢了此处，都奔州城。\n只听得那风滚滚，雾腾腾，来得甚近。唬得那城外各关厢人等，拖男挟女，顾不得家私，都往州城中走，走入城门，将门闭了。有人报入王府中道：“祸事！祸事！”那王子、唐僧等，正在暴纱亭吃早斋，听得人报祸事，却出门来问。众人道：“一群妖精，飞沙走石，喷雾掀风的来近城了！”老王大惊道：“怎么好?”行者笑道：“都放心，都放心！这是虎口洞妖精，昨日败阵，往东南方去伙了那甚么九灵元圣儿来也。等我同兄弟们出去。吩咐教关了四门，汝等点人夫看守城池。”那王子果传令把四门闭了，点起人夫上城。他父子并唐僧在城楼上点札，旌旗蔽日。炮火连天。行者三人，却半云半雾，出城迎敌。这正是：\n失却慧兵缘不谨，顿教魔起众邪凶。\n毕竟不知这场胜败如何，且听下回分解。\n第九十回　师狮授受同归一 盗道缠禅静九灵\n却说孙大圣同八戒、沙僧出城头，觌面相迎，见那伙妖精都是些杂毛狮子：黄狮精在前引领，狻猊狮、抟象狮在左，白泽狮、伏狸狮在右，猱狮、雪狮在后，中间却是一个九头狮子。那青脸儿怪执一面锦绣团花宝幢，紧挨着九头狮子；刁钻古怪儿、古怪刁钻儿打两面红旗，齐齐的都布\n在坎宫之地 (35) 。\n八戒莽撞，走近前骂道：“偷宝贝的贼怪！你去那里伙这几个毛团来此怎的?”黄狮精切齿骂道：“泼狠秃厮！昨日三个敌我一个，我败回去，让你为人罢了。你怎么这般狠恶，烧了我的洞府，损了我的山场，伤了我的眷族，我和你冤仇深如大海！不要走，吃你老爷一铲！”好八戒，举钯就迎。两个才交手，还未见高低，那猱狮精轮一根铁蒺藜，雪狮精使一条三楞简，径来奔打。八戒发一声喊道：“来得好！”你看他横冲直抵，斗在一处。这壁厢，沙和尚急掣降妖杖，近前相助。又见那狻猊精、白泽精与抟象、伏狸二精，一拥齐上。这里孙大圣使金箍棒架住群精。狻猊使闷棍，白泽使铜锤，抟象使钢枪，伏狸使钺斧。那七个狮子精，这三个狠和尚，好杀：\n棍锤枪斧三楞简，蒺藜骨朵四明铲。\n七狮七器甚锋芒，围战三僧齐呐喊。\n大圣金箍铁棒凶，沙僧宝杖人间罕。"}]}
{"conversation": [{"input": "", "output": "七狮七器甚锋芒，围战三僧齐呐喊。\n大圣金箍铁棒凶，沙僧宝杖人间罕。\n八戒颠风骋势雄，钉钯晃亮光华惨。\n前遮后挡各施功，左架右迎都勇敢。\n城头王子助威风，擂鼓筛锣齐壮胆。\n投来抢去弄神通，杀得昏蒙天地反！\n那一伙妖精，齐与大圣三人，战经半日，不觉天晚。八戒口吐粘涎，看看脚软，虚幌一钯，败下阵去，被那雪狮、猱狮二精喝道：“那里走！看打！”呆子躲闪不及，被他照脊梁上打了一简，睡在地下，只叫：“罢了！罢了！”两个精把八戒采鬃拖尾扛将去，见那九头狮子，报道：“祖爷，我等拿了一个来也。”\n说不了，沙僧、行者也都战败。众妖精一齐赶来，被行者拔一把毫毛，嚼啐喷将去，叫声：“变！”即变做百十个小行者，围围绕绕，将那白泽、狻猊、抟象、伏狸并金毛狮怪围裹在中。沙僧、行者却又上前攒打。到晚，拿住狻猊、白泽，走了伏狸、抟象。金毛报知老妖，老怪见失了二狮，吩咐：“把猪八戒捆了，不可伤他性命，待他还我二狮，却将八戒与他。他若无知，坏了我二狮，即将八戒杀了对命！”当晚群妖安歇城外不题。\n却说孙大圣把两个狮子精抬近城边，老王见了，即传令开门，差二三十个校尉，拿绳扛出门，绑了狮精，扛入城里。孙大圣收了法毛，同沙僧径至城楼上，见了唐僧。唐僧道：“这场事甚是利害呀！悟能性命，不知有无?”行者道：“没事！我们把这两个妖精拿了，他那里断不敢伤。且将二精牢拴紧缚，待明早抵换八戒也。”三个小王子对行者叩头道：“师父先前赌斗，只见一身；及后佯输而回，却怎么就有百十位师身？及至拿住妖精，近城来还是一身，此是甚么法力?”行者笑道：“我身上有八万四千毫毛，以一化十，以十化百，百千万亿之变化，皆身外身之法也。”那王子一个个顶礼，即时摆上斋来，就在城楼上吃了。各垛口上都要灯笼旗帜，梆铃锣鼓，支更传箭，放炮呐喊。\n早又天明。老怪即唤黄狮精定计道：“汝等今日用心拿那行者、沙僧，等我暗自飞空上城，拿他那师父并那老王父子，先转九曲盘桓洞，待你得胜回报。”黄狮领计，便引猱狮、雪狮、抟象、伏狸各执兵器到城边。滚风酿雾的索战。这里行者与沙僧跳出城头，厉声骂道：“贼泼怪！快将我师弟八戒送还我，饶你性命！不然，都教你粉骨碎尸！”那妖精那容分说，一拥齐来。这大圣弟兄两个，各运机谋，挡住五个狮子，这杀比昨日又甚不同："}]}
{"conversation": [{"input": "", "output": "呼呼刮地狂风恶，暗暗遮天黑雾浓。走石飞沙神鬼怕，推林倒树虎狼惊。钢枪狠狠钺斧明，棍铲铜锤太毒情。恨不得囫囵吞行者。活活泼泼擒住小沙僧。这大圣一条如意棒，卷舒收放甚精灵。沙僧那柄降妖杖，灵霄殿外有名声。今番干运神通广，西域施功扫荡精。\n这五个杂毛狮子精与行者、沙僧正自杀到好处，那老怪驾着黑云，径直腾至城楼上，摇一摇头，唬得那城上文武大小官员并守城人夫等，都滚下城去。被他奔入楼中，张开口，把三藏与老王父子一顿噙出，复至坎宫地下，将八戒也着口噙之。原来他九个头就有九张口，一口噙着唐僧，一口噙着八戒，一口噙着老王，一口噙着大王子，一口噙着二王子，一口噙着三王子；六口噙着六人，还空了三张口，发声喊叫道：“我先去也！”这五个小狮精见他祖得胜，一个个愈展雄才。\n行者闻得城上人喊嚷，情知中了他计，急唤沙僧仔细。他却把臂膊上毫毛，尽皆拔下，入口嚼烂喷出，变作千百个小行者，一拥攻上。当时拖倒猱狮，活捉了雪狮，拿住了抟象狮，扛翻了伏狸狮，将黄狮打死，烘烘的嚷到州城之下，倒转走脱了青脸儿与刁钻古怪、古怪刁钻儿二怪。那城上官看见，却又开门，将绳把五个狮精又捆了，抬进城去。还未发落，只见那王妃哭哭啼啼对行者礼拜道：“神师啊，我殿下父子并你师父，性命休矣！这孤城怎生是好?”大圣收了法毛，对王妃作礼道：“贤后莫愁。只因我拿他七个狮精，那老妖弄摄法，定将我师父与殿下父子摄去，料必无伤。待明日绝早，我兄弟二人去那山中，管情捉住老妖，还你四个王子。”那王妃一簇女眷闻得此言，都对行者下拜道：“愿求殿下父子全生，皇图坚固！”拜毕，一个个含泪还宫。行者吩咐各官：“将打死那黄狮精，剥了皮；六个活狮精，牢牢拴锁。取些斋饭来，我们吃了睡觉。你们都放心，保你无事。”\n至次日，大圣领沙僧驾起祥云，不多时到于竹节山头。按云头观看，好座高山！但见：\n峰排突兀，岭峻崎岖。深涧下潺湲水濑，陡崖前锦绣花香。回峦重叠，古道湾环。真是鹤来松有伴，果然云去石无依。玄猿觅果向晴辉，麋鹿寻花欢日暖。青鸾声淅呖，黄鸟语绵蛮。春来桃李争妍，夏至柳槐竞茂。秋到黄花布锦，冬交白雪飞绵。四时八节好风光，不亚瀛洲仙景象。\n他两个正在山头上看景，忽见那青脸儿，手拿一条短棍，径跑出崖谷之间。行者喝道：“那里走！老孙来也！”唬得那小妖一翻一滚的跑下崖谷。他两个一直追来，又不见踪迹。向前又转几步，却是一座洞府，两扇花斑石门，紧紧关闭，门椁上横嵌着一块石版，楷镌了十个大字，乃是“万灵竹节山，九曲盘桓洞”。"}]}
{"conversation": [{"input": "", "output": "那小妖原来跑进洞去，即把洞门闭了。到中间对老妖道：“爷爷，外面又有两个和尚来了。”老妖道：“你大王并猱狮、雪狮、抟象、伏狸可曾来?”小妖道：“不见！不见！只是两个和尚，在山峰高处眺望。我看见回头就跑，他赶将来，我却闭门来也。”老妖听说，低头不语，半晌，忽的吊下泪来，叫声：“苦啊！我黄狮孙死了，猱狮孙等又尽被和尚捉进城去矣！此恨怎生报得！”八戒捆在旁边，与王父子、唐僧，俱攒在一处，恓恓惶惶受苦，听见老妖说声“众孙被和尚捉进城去”，暗暗喜道：“师父莫怕，殿下休愁。我师兄已得胜，捉了众妖，寻到此间救拔吾等也。”说罢，又听得老妖叫：“小的们，好生在此看守，等我出去拿那两个和尚进来，一发惩治。”\n你看他身无披挂，手不拈兵，大踏步走到前边，只闻得孙行者吆喝哩。他就大开了洞门，不答话，径奔行者。行者使铁棒，当头支住，沙僧轮宝杖就打。那老妖把头摇一摇，左右八个头，一齐张开口，把行者、沙僧轻轻的又衔于洞内。教：“取绳索来！”那刁钻古怪、古怪刁钻与青脸儿是昨夜逃生而回者，即拿两条绳，把他二人着实捆了。老妖问道：“你这泼猴，把我那七个儿孙捉了，我今拿住你和尚四个，王子四个，也足以抵得我儿孙之命！小的们，选荆条柳棍来，且打这猴头一顿，与我黄狮孙报报冤仇！”那三个小妖各执柳棍，专打行者。行者本是熬炼过的身体，那些些柳棍儿，只好与他拂痒，他那里做声，凭他怎么捶打，略不介意。八戒、唐僧与王子见了，一个个毛骨悚然。少时，打折了柳棍。直打到天晚，也不计其数。沙僧见打得多了，甚不过意道：“我替他打百十下罢。”老妖道：“你且莫忙，明日就打到你了。一个个挨次儿打将来。”八戒着忙道：“后日就打到我老猪也！”打一会，渐渐的天昏了。老妖叫：“小的们且住，点起灯火来，你们吃些饮食，让我到锦云窝略睡睡去。汝三人都是遭过害的，却用心看守，待明早再打。”三个小妖移过灯来，拿柳棍又打行者脑盖，就像敲梆子一般，剔剔托，托托剔，紧几下，慢几下。夜将深了，却都盹睡。"}]}
{"conversation": [{"input": "", "output": "行者就使个遁法，将身一小，脱出绳来，抖一抖毫毛，整束了衣服，耳朵内取出棒来，幌一幌，有吊桶粗细，二丈长短，朝着三个小妖道：“你这业畜，把你老爷就打了许多棍子。老爷还只照旧，老爷也把这棍子略挜你挜 (36) 。看道如何！”把三个小妖轻轻一挜，就挜做三个肉饼。却又剔亮了灯，解放沙僧。八戒捆急了，忍不住大声叫道：“哥哥！我的手脚都捆肿了，倒不来先解放我！”这呆子喊了一声，却早惊动老妖。老妖一毂辘爬起来道：“是谁人解放?”那行者听见，一口吹息灯，也顾不得沙僧等众，使铁棒打破几重门走了。那老妖到中堂里叫：“小的们，怎么没了灯光？只莫走了人也?”叫一声，没人答应；又叫一声，又没人答应；及取灯火来看时，只见地下血淋淋的三块肉饼，老王父子及唐僧、八戒俱在，只不见了行者、沙僧。点着火，前后赶看，忽见沙僧还背贴在廊下站哩，被他一把拿住摔倒，照旧捆了。又找寻行者，但见几层门尽皆破损，情知是行者打破走了，也不去追赶，将破门补的补，遮的遮，固守家业不题。\n却说孙大圣出了那九曲盘桓洞，跨祥云，径转玉华州。但见那城头上各厢的土地、神祇与城隍之神迎空拜接。行者道：“汝等怎么今夜才见?”城隍道：“小神等知大圣下降玉华州，因有贤王款留，故不敢见；今知王等遇怪，大圣降魔，特来叩接。”行者正在嗔怪处，又见金头揭谛、六甲六丁神将，押着一尊土地，跪在面前道：“大圣，吾等捉得这个地里鬼来也。”行者喝道：“汝等不在竹节山护我师父，却怎么嚷到这里?”丁甲神道：“大圣，那妖精自你逃时，复捉住卷帘大将，依然捆了。我等见他法力甚大，却将竹节山土地押解至此，他知那妖精的根由，乞大圣问他一问，便好处治，以救圣僧、贤王之苦。”行者听言甚喜。那土地战兢兢叩头道：“那老妖前年下降竹节山。那九曲盘桓洞原是六狮之窝，那六个狮子，自得老妖至此，就都拜为祖翁。祖翁乃是个九头狮子，号为九灵元圣。若得他灭，须去到东极妙岩宫，请他主人公来，方可收伏。他人莫想擒也。”行者闻言，思忆半晌道：“东极妙岩宫，是太乙救苦天尊啊 (37) ，他坐下正是个九头狮子。这等说……”便教：“揭谛、金甲，还同土地回去，暗中护祐师父、师弟并州王父子。本处城隍守护城池，走出去来。”众神各各遵守去讫。"}]}
{"conversation": [{"input": "", "output": "这大圣纵筋斗云连夜前行，约有寅时分，到了东天门外，正撞着广目天王与天丁、力士一行仪从。众皆停住，拱手迎道：“大圣何往?”行者对众礼毕，道：“前去妙岩宫走走。”天王道：“西天路不走，却又东天来做甚?”行者道：“西天路到玉华州，州王相款，遣三子拜我等弟兄为师，习学武艺，不期遇着一伙狮怪。今访着妙岩宫太乙救苦天尊乃怪之主人公也，欲请他为我降怪救师。”天王道：“那厢因你欲为人师，所以惹出这一窝狮子来也。”行者笑道：“正为此！正为此！”众天丁、力士一个个拱手让道而行。大圣进了东天门，不多时，到妙岩宫前。但见：\n彩云重叠，紫气茏葱。瓦漾金波焰，门排玉兽崇。花盈双阙红霞绕，日映骞林翠雾笼 (38) 。果然是万真环拱，千圣兴隆。殿阁层层锦，窗轩处处通。苍龙盘护神光蔼，黄道光辉瑞气浓。这的是青华长乐界，东极妙岩宫。\n那宫门里立着一个穿霓帔的仙童，忽见孙大圣，即入宫报道：“爷爷，外面是闹天宫的齐天大圣来了。”太乙救苦天尊听得，即唤侍卫众仙迎接，迎至宫中。只见天尊高坐九色莲花座上，百亿瑞光之中，见了行者，下座来相见。行者朝上施礼，天尊答礼道：“大圣，这几年不见，前闻得你弃道归佛，保唐僧西天取经，想是功行完了。”行者道：“功行未完，却也将近。但如今因保唐僧到玉华州，蒙王子遣三子拜老孙等为师，习学武艺，把我们三件神兵照样打造，兵器不期夜间被贼偷去。及天明寻找，原是城北豹头山虎口洞一个金毛狮子成精盗去。老孙用计取出，那精就伙了若干狮精与老孙大闹。内有一个九头狮子，神通广大，将我师父与八戒并王父子四人都衔去，到一竹节山九曲盘桓洞。次日，老孙与沙僧追寻，亦被衔去。老孙被他捆打无数，幸而弄法走了。他们正在彼处受罪。问及当坊土地，始知天尊是他主人，特来奉请收降解救。”\n天尊闻言，即令仙将到狮子房唤出狮奴来问。那狮奴熟睡，被众将推摇方醒，揪至中厅来见。天尊问道：“狮兽何在?”那奴儿垂泪叩头，只教：“饶命！饶命！”天尊道：“孙大圣在此，且不打你，你快说为何不谨，走了九头狮子。”狮奴道：“爷爷，我前日在大千甘露殿中见一瓶酒，不知偷去吃了，不觉沉醉睡着，失于拴锁，是以走了。”天尊道：“那酒是太上老君送的，唤做‘轮回琼液’。你吃了该醉三日不醒。那狮兽今走几日了?”大圣道：“据土地说，他前年下降，到今二三年矣。”天尊笑道：“是了，是了！天宫里一日，在凡世就是一年。”叫狮奴道：“你且起来，饶你死罪，跟我与大圣下方去收他来。汝众仙都回去，不用跟随。”"}]}
{"conversation": [{"input": "", "output": "天尊遂与大圣、狮奴，踏云径至竹节山。只见那五方揭谛、六丁六甲、本山土地都来跪接。行者道：“汝等护祐，可曾伤着我师?”众神道：“妖精着了恼睡哩，更不曾动甚刑罚。”天尊道：“我那元圣儿也是一个久修得道的真灵，他喊一声，上通三圣，下彻九泉，等闲也便不伤生。孙大圣，你去他门首索战，引他出来，我好收之。”\n行者听言，果掣棒跳近洞口，高骂道：“泼妖精，还我人来也！泼妖精，还我人来也！”连叫了数声。那老妖睡着了，无人答应。行者性急起来，轮铁棒，往里打进，口中不住的喊骂。那老妖方才惊醒，心中大怒，爬起来喝一声：“赶战！”摇摇头，便张口来衔。行者回头跳出。妖精赶到外边骂道：“贼猴！那里走！”行者立在高崖上笑道：“你还敢这等大胆无礼，你死活也不知哩！这不是你老爷主公在此?”那妖精赶到崖前，早被天尊念声咒语，喝道：“元圣儿，我来了！”那妖认得是主人，不敢展挣，四只脚伏之于地，只是磕头。旁边跑过狮奴儿，一把挝住项毛，用拳着项上打够百十，口里骂道：“你这畜生，如何偷走，教我受罪！”那狮兽合口无言，不敢摇动。狮奴儿打得手困，方才住了，即将锦韂安在他身上。天尊骑了，喝声教走，他就纵身驾起彩云，径转妙岩宫去。\n大圣望空称谢了，却入洞中，先解玉华王，次解唐三藏，次又解了八戒、沙僧并三王子。共搜他洞里物件，消消停停，将众领出门外。八戒就取了若干枯柴，前后堆上，放起火来，把一个九曲盘桓洞，烧做个乌焦破瓦窑。大圣又发放了众神，还教土地在此镇守。却令八戒、沙僧，各使使法，把王父子背驮回州，他搀着唐僧。不多时，到了州城。天色渐晚，当有妃后官员，都来接见了。摆上斋筵，共坐享之。长老师徒还在暴纱亭安歇，王子们入宫各寝。一宵无话。"}]}
{"conversation": [{"input": "", "output": "次日，王又传旨，大开素宴，合府大小官员，一一谢恩。行者又叫屠子来，把那六个活狮子杀了，共那黄狮子都剥了皮，将肉安排将来受用。殿下十分欢喜，即命杀了。把一个留在本府内外人用，一个与王府长史等官分用；把五个都剁做一二两重的块子，差校尉散给州城内外军民人等，各吃些须：一则尝尝滋味，二则押押惊恐。那些家家户户，无不瞻仰。又见那铁匠人等造成了三般兵器，对行者磕头道：“爷爷，小的们工都完了。”问道：“各重多少斤两?”铁匠道：“金箍棒有千斤，九齿钯与降妖杖各有八百斤。”行者道：“也罢了。”叫请三位王子出来，各人执兵器。三子对老王道：“父王，今日兵器完矣。”老王道：“为此兵器，几乎伤了我父子之命。”小王子道：“幸蒙神师施法救出我等，却又扫荡妖邪，除了后患。诚所谓海晏河清，太平之世界也！”当时老王父子赏劳了匠作，又至暴纱亭拜谢了师恩。\n三藏又教大圣等快传武艺，莫误行程。他三人就各轮兵器，在王府院中，一一传授。不数日，那三个王子尽皆操演精熟，其馀攻退之方，紧慢之法，各有七十二到解数 (39) ，无不知之。一则那诸王子心坚，二则亏孙大圣先授了神力，此所以那千斤之棒，八百斤之钯、杖，俱能举能运。较之初时自家弄的武艺，真天渊也！有诗为证。诗曰：\n缘因善庆遇神师，习武何期动怪狮。\n扫荡群邪安社稷，皈依一体定边夷。\n九灵数合元阳理，四面精通道果之。\n授受心明遗万古，玉华永乐太平时。\n那王子又大开筵宴，谢了师教，又取出一大盘金银，用答微情。行者笑道：“快拿进去，快拿进去！我们出家人，要他何用?”八戒在旁道：“金银实不敢受，奈何我这件衣服被那些狮子精扯拉破了，但与我们换件衣服，足为爱也。”那王子随命针工，照依色样，取青锦、红锦、茶褐锦各数匹，与三位各做了一件。三人欣然领受，各穿了锦布直裰，收拾了行装起程。只见那城里城外，若大若小，无一人不称是罗汉临凡，活佛下界。鼓乐之声，旌旗之色，盈街塞道。正是：家家户外焚香火，处处门前献彩灯，送至许远方回。他四众方得离城西去，这一去顿脱群思，潜心正果。才是：\n无虑无忧来佛界，诚心诚意上雷音。\n毕竟不知到灵山还有几多路程，何时行满，且听下回分解。\n--------------------\n(1) 　霜皮溜雨四十围——霜皮，苍白的树皮。这一句与下一句，用唐·杜甫诗《古柏行》成句：“霜皮溜雨四十围，黛色参天二千尺。”\n(2) 　黛色参天二千尺——黛色，青黑色。此句用杜甫诗成句，见注01。"}]}
{"conversation": [{"input": "", "output": "(2) 　黛色参天二千尺——黛色，青黑色。此句用杜甫诗成句，见注01。\n(3) 　南山大王——这里，南山应是“南山寿”的意思。典出《诗经·小雅·天保》：“如南山之寿，不骞不崩。”孔颖达疏：“天定其基业长久，且又坚固，如南山之寿。”妖怪说自己是“南山大王”，就是取其坚固长寿的意思，说自己“数百年放荡于此”。所以悟空骂它“你有多少的年纪，敢称‘南山’二字”。另外，还因为妖精是豹子精，用“南山豹”典故(详见后注)，所以称自己是“南山大王”。不过这时候，悟空还不知道这是豹子精，所以只就长寿的意思骂它。\n(4) 　南禺老怪——即指豹子精。南山豹有出典，典出汉·刘向《列女传·陶答子妻》：“妾闻南山有玄豹，雾雨七日而不下食者，何也？欲以泽其毛而成文章也。故藏而远害。”后来“南山豹”用来比喻隐居爱惜自己的人；又因为南山豹“泽其毛而成文章”，也用来比喻写作有文采。但是，这里却与原来典故的意思不相干，只是因为这妖怪是花皮豹子精。南禺——南方，禺，区域的意思。\n(5) 　玄驹——蚂蚁的别称。晋·崔豹《古今注·问答释义》：“牛亨问曰：‘蚁名玄驹者何也？’答曰：‘河内人并河而见人马数千万，皆如黍米，游动往来，从旦至暮。家人以火烧之，人皆是蚊蚋，马皆是大蚁。故今人呼蚊蚋曰黍民，名蚁曰玄驹也。”\n(6) 　 作坟墓—— ，原义为顶住、架住。这里引申意为顶住土石，推拢来堆作一座坟墓。\n(7) 　双掭灯——两个灯芯的灯。\n(8) 　母儿——模子。\n(9) 　嫩焯黄花菜——这一段文中，提到很多野菜名，如：白鼓丁、马齿苋、马蓝头、猪耳朵、灰条等，不细注。\n(10) 　冒天——冒犯天庭。\n(11) 　沟浍(kuài)——田间水道。浍，田中小水渠。《孟子·离娄下》：“苟为无本，七八月之间雨集，沟浍皆盈；其涸也，可立而待也。”\n(12) 　拔济——救济。\n(13) 　三停——三部分。这句话的意思是三分之二的人饿死了。\n(14) 　恬(tián)——勾取，探取。\n(15) 　直符使者——当值受理地下呈给上天的符书的天官。\n(16) 　关牒——行文通告，也是文书的意思。\n(17) 　纠录典者——《西游记》中，天庭的官制与人间差不多。纠录典者属于州郡属官，职责在纠举六曹，勾稽错失。\n(18) 　廉访典者——《西游记》中，天宫的官制，大多依照人间朝廷的官制。廉访典者即廉访使，主管监察事务。"}]}
{"conversation": [{"input": "", "output": "(19) 　列缺——闪电。唐·李白诗《梦游天姥吟留别》：“列缺霹雳，丘峦崩摧。”\n(20) 　赆仪——送别时赠送的礼物。\n(21) 　掳嘴——贪嘴，贪吃。\n(22) 　铁瓮——坚固的瓮城。瓮城是城门外的小月城，或方形或圆形，视地形而定。高与厚和城一样。又，江苏镇江的子城，北城外“铁瓮城”。此与本书无关，聊以备考。\n(23) 　鲛绡——古代传说，南方有鲛人，像鱼一样生活在水中，流出的眼泪是珠子。他们织出的绡，入水不湿。由于这个传说，后人将质地轻而薄、优质的丝织品称为“鲛绡”。有时候，也将女子用的丝手帕称为“鲛绡”。《昭明文选》晋·左太冲(按，即左思)《吴都赋》：“泉室潜织而卷绡，渊客慷慨而泣珠。”晋刘逵注：“俗称鲛人从水出，曾寄寓人家，积日卖绡。”又梁·任昉《述异记》卷上：“南海出鲛绡纱，泉先(按，即鲛人)潜织。一名‘龙纱’，其价百余金。以为服，入水不濡。”这里是说镶金的桌子铺着名贵的丝绸做成的桌布。\n(24) 　阳羡茶——阳羡，地名，在今江苏宜兴，古代以茶闻名于世。宋·吴曾《能改斋漫录·方物》：“张芸叟《画墁录》云：‘有唐茶品，以阳羡为上供，建溪、北苑未著也。’”又，许次纾《茶疏》：“江南之茶，唐人首称阳羡，宋人最重建州。”(引自《古今说部丛书》，国学扶轮社辑)又，宋·苏轼《登州谢表》：“臣闻不密则失身，而臣无周身之智；人不可以无学，而臣有不学之愚。积此两愆，本当万死。坐受六年之谪，甘如五鼎之珍。击鼓登闻，止求自便，买田阳羡，誓毕此生。”后人以“阳羡茶”比喻好茶。\n(25) 　砧杵——古代洗衣用具，捣衣石和棒槌。唐·韦应物诗《登楼寄王卿》：“数家砧杵秋山下，一郡荆榛寒雨中。”一般来说，形容秋景。\n(26) 　杳窎(diào)——遥远。\n(27) 　一藏之数——一部藏经的数目。本书第八回，如来说他有三藏佛经：《法》一藏、《论》一藏、《经》一藏，共一万五千一百四十四卷。一藏正好五千零四十八卷。这正是八戒的钯的分量。\n(28) 　子午周天——一周天的时间。子时，夜半的时光；午时，白天中午的时间。\n(29) 　花帐——假账。\n(30) 　落(lào)——昧下，捞取。\n(31) 　 徕口(wāilái)口、查耳朵——歪裂着嘴，招风耳。\n(32) 　莎蒲履——古人的履，多半用草或麻做成，当然，讲究的，则用丝做成，叫丝履。这里妖怪的履是用莎草和蒲草做成。\n(33) 　邀着——吆喝着。"}]}
{"conversation": [{"input": "", "output": "(33) 　邀着——吆喝着。\n(34) 　白泽——传说中的神兽。《云笈七籖》卷一百：“黄帝得白泽神兽，能言，达于万物之情。”\n(35) 　坎宫——九宫之一，古代术数家指北方的地位。这里是说九头狮子在北面布了阵。\n(36) 　挜(yà)——这是多义字，此处同“压”。\n(37) 　太乙救苦天尊——道教神仙。据道经说，他是专门拯救不幸堕入地狱的人的大神。只要拿着有天尊名号的符咒祈祷，或者念诵天尊的名号，就能得到救助。\n(38) 　骞林——道教传说中，月亮中的树林叫“骞林”。《云笈七籖》卷二三：“(月辉之圜)有七宝浴池，八骞之林。”这里泛指神仙境界中的树林。\n(39) 　到——这里作量词用，七十二到就是七十二种。"}]}
{"conversation": [{"input": "", "output": "人字卷之十九\n第九十一回　金平府元夜观灯 玄英洞唐僧供状\n修禅何处用工夫 (1) ？马劣猿颠速剪除。牢捉牢拴生五彩，暂停暂住堕三途。 若教自在神丹漏，才放从容玉性枯。喜怒忧思须扫净，得玄得妙恰如无。\n话表唐僧师徒四众离了玉华城，一路平稳，诚所谓极乐之乡。去有五六日程途，又见一座城池。唐僧问行者道：“此又是甚么处所?”行者道：“是座城池，但城上有杆无旗，不知地方，俟近前再问。”及至东关厢，见那两边茶坊酒肆喧哗，米市油房热闹。街衢中有几个无事闲游的浪子，见猪八戒嘴长，沙和尚脸黑，孙行者眼红，都拥拥簇簇的争看，只是不敢近前而问。唐僧捏着一把汗，惟恐他们惹祸。又走过几条巷口，还不到城。忽见有一座山门，门上有“慈云寺”三字，唐僧道：“此处略进去歇歇马，打一个斋如何?”行者道：“好，好。”四众遂一齐而入。但见那里边：\n珍楼壮丽，宝座峥嵘。佛阁高云外，僧房静月中。丹霞缥缈浮屠挺，碧树阴森轮藏清 (2) 。真净土，假龙宫，大雄殿上紫云笼。两廊不绝闲人戏，一塔常开有客登。炉中香火时时爇，台上灯花夜夜荧。忽闻方丈金钟韵，应佛僧人朗诵经。\n四众正看时，又见廊下走出一个和尚，对唐僧作礼道：“老师何来?”唐僧道：“弟子中华唐朝来者。”那和尚倒身下拜，慌得唐僧搀起道：“院主何为行此大礼?”那和尚合掌道：“我这里向善的人，看经念佛，都指望修到你中华地托生。才见老师丰采衣冠，果然是前生修到的，方得此受用，故当下拜。”唐僧笑道：“惶恐，惶恐！我弟子乃行脚僧，有何受用？若院主在此闲养自在，才是享福哩。”那和尚领唐僧入正殿，拜了佛像，唐僧方才招呼：“徒弟来耶。”原来行者三人，自见那和尚与师父讲话，他都背着脸，牵着马，守着担，立在一处，和尚不曾在心。忽的闻唐僧叫“徒弟”，他三人方才转面。那和尚见了，慌得叫：“爷爷呀！你高徒如何恁般丑样?”唐僧道：“丑则虽丑，倒颇有些法力。我一路甚亏他们保护。”"}]}
{"conversation": [{"input": "", "output": "正说处。里面又走出几个和尚作礼。先见的那和尚对后的说道：“这老师是中华大唐来的人物，那三位是他高徒。”众僧且喜且惧道：“老师中华大国，到此何为?”唐僧言：“我奉唐王圣旨，向灵山拜佛求经。适过宝方，特奔上刹，一则求问地方，二则打顿斋食就行。”那僧人个个欢喜，又邀人方丈。方丈里又有几个与人家做斋的和尚。这先进去的又叫道：“你们都来看看中华人物，原来中华有俊的，有丑的。俊的真个难描难画，丑的却十分古怪。”那许多僧同斋主都来相见，见毕，各坐下。茶罢，唐僧问道：“贵处是何地名?”众僧道：“我这里乃天竺国外郡金平府是也。”唐僧道：“贵府至灵山还有许多远近?”众僧道：“此间到都下有二千里，这是我等走过的。西去到灵山，我们未走，不知还有多少路，不敢妄对。”唐僧谢了。\n少时摆上斋来，斋罢，唐僧要行，却被众僧并斋主款留道：“老师宽住一二日，过了元宵，耍耍去不妨。”唐僧惊问道：“弟子在路，只知有山，有水，怕的是逢怪，逢魔，把光阴都错过了，不知几时是元宵佳节。”众僧笑道：“老师拜佛与悟禅心重，故不以此为念。今日乃正月十三，到晚就试灯，后日十五上元，直至十八九，方才谢灯。我这里人家好事，本府太守老爷爱民，各地方俱高张灯火，彻夜笙箫。还有个‘金灯桥’，乃上古传留，至今丰盛。老爷们宽住数日，我荒山颇管待得起。”唐僧无奈，遂俱住下。当晚只听得佛殿上钟鼓喧天，乃是街坊众信人等，送灯来献佛。唐僧等都出方丈来看了灯，各自归寝。\n次日，寺僧又献斋。吃罢，同步后园闲耍。果然好个去处。正是：\n时维正月，岁届新春。园林幽雅，景物妍森。四时花木争奇，一派峰峦叠翠。芳草阶前萌动，老梅枝上生馨。红入桃花嫩，青归柳色新。金谷园富丽休夸 (3) ，辋川图流风慢说 (4) 。水流一道，野凫出没无常；竹种千竿，墨客推敲未定。芍药花、牡丹花、紫薇花、含笑花，天机方醒；山茶花、红梅花、迎春花、瑞香花，艳质先开。阴崖积雪犹含冻，远树浮烟已带春。又见那鹿向池边照影，鹤来松下听琴。东几厦，西几亭，客来留宿；南几堂，北几塔，僧静安禅。花卉中，有一两座养性楼，重檐高拱；山水内，有三四处炼魔室，静几明窗。真个是天然堪隐逸，又何须他处觅蓬瀛。\n师徒们玩赏一日，殿上看了灯，又都去看灯游戏。但见那："}]}
{"conversation": [{"input": "", "output": "师徒们玩赏一日，殿上看了灯，又都去看灯游戏。但见那：\n玛瑙花城，琉璃仙洞，水晶云母诸宫，似重重锦绣，迭迭玲珑。星桥影幌乾坤动，看数株火树摇红。六街箫鼓，千门璧月，万户香风。几处鳌峰高耸 (5) ，有鱼龙出海，鸾凤腾空。羡灯光月色。和气融融。绮罗队里，人人喜听笙歌，车马轰轰。看不尽花容玉貌，风流豪侠，佳景无穷。\n众等既在本寺里看了灯，又到东门厢各街上游戏。到二更时，方才回转安置。\n次日，唐僧对众僧道：“弟子原有扫塔之愿，趁今日上元佳节，请院主开了塔门，让弟子了此愿心。”众僧随开了门。沙僧取了袈裟，随从唐僧。到了一层，就披了袈裟，拜佛祷祝毕，即将笤帚扫了一层，卸了袈裟，付与沙僧，又扫二层，一层层直扫上绝顶。那塔上层层有佛。处处开窗，扫一层，赏玩赞美一层。扫毕下来，已此天晚，又都点上灯火。\n此夜正是十五元宵。众僧道：“老师父，我们前晚只在荒山与关厢看灯，今晚正节，进城里看看金灯如何?”唐僧欣然从之，同行者三人及本寺多僧进城看灯。正是：\n三五良宵节，上元春色和 (6) 。花灯悬闹市，齐唱太平歌。又见那六街三市灯亮，半空一鉴初升 (7) 。那月如冯夷推上烂银盘 (8) ，这灯似仙女织成铺地锦。灯映月，增一倍光辉；月照灯，添十分灿烂。观不尽铁锁星桥，看不了灯花火树 (9) 。雪花灯、梅花灯，春冰剪碎；绣屏灯、画屏灯，五彩攒成。核桃灯、荷花灯，灯楼高挂；青狮灯、白象灯，灯架高檠。虾儿灯、鳖儿灯，棚前高弄；羊儿灯、兔儿灯，檐下精神。鹰儿灯、凤儿灯，相连相并；虎儿灯、马儿灯，同走同行。仙鹤灯、白鹿灯，寿星骑坐；金鱼灯、长鲸灯，李白高乘 (10) 。鳌山灯，神仙聚会；走马灯，武将交锋。万千家灯火楼台，十数里云烟世界。那壁厢，索琅琅玉韂飞来 (11) ；这壁厢，毂辘辘香车辇过。看那红妆楼上，倚着栏，隔着帘，并着肩，携着手，双双美女贪欢；绿水桥边，闹吵吵，锦簇簇，醉醺醺，笑呵呵，对对游人戏彩。满城中箫鼓喧哗，彻夜里笙歌不断。\n有诗为证。诗曰：\n锦绣场中唱彩莲，太平境内簇人烟。\n灯明月皎元宵夜，雨顺风调大有年。"}]}
{"conversation": [{"input": "", "output": "有诗为证。诗曰：\n锦绣场中唱彩莲，太平境内簇人烟。\n灯明月皎元宵夜，雨顺风调大有年。\n此时正是金吾不禁 (12) ，乱烘烘的，无数人烟。有那跳舞的， 跷的 (13) ，装鬼的，骑象的，东一攒，西一簇，看之不尽。却才到金灯桥上，唐僧与众僧近前看处，原来是三盏金灯。那灯有缸来大，上照着玲珑剔透的两层楼阁，都是细金丝儿编成；内托着琉璃薄片，其光晃月，其油喷香。唐僧回问众僧道：“此灯是甚油？怎么这等异香扑鼻?”众僧道：“老师不知。我这府后有一县，名唤旻天县，县有二百四十里。每年审造差徭，共有二百四十家灯油大户。府县的各项差徭犹可，惟有此大户甚是吃累，每家当一年，要使二百多两银子。此油不是寻常之油，乃是酥合香油，这油每一两值价银二两，每一斤值三十二两银子。三盏灯，每缸有五百斤，三缸共一千五百斤，共该银四万八千两。还有杂项缴缠使用，将有五万馀两，只点得三夜。”行者道：“这许多油，三夜何以就点得尽?”众僧道：“这缸内每缸有四十九个大灯马 (14) ，都是灯草扎的把，裹了丝绵，有鸡子粗细。只点过今夜，见佛爷现了身，明夜油也没了，灯就昏了。”八戒在旁笑道：“想是佛爷连油都收去了。”众僧道：“正是此说。满城里人家，自古及今，皆是这等传说。但油干了，人俱说是佛祖收了灯，自然五谷丰登；若有一年不干，却就年成荒旱，风雨不调。所以人家都要这供献。”"}]}
{"conversation": [{"input": "", "output": "正说处，只听得半空中呼呼风响，唬得些看灯的人尽皆四散。那些和尚也立不住脚道：“老师父，回去罢，风来了。是佛爷降祥，到此看灯也。”唐僧道：“怎见得是佛来看灯?”众僧道：“年年如此，不上三更，就有风来，知道是诸佛降祥，所以人皆回避。”唐僧道：“我弟子原是思佛念佛拜佛的人，今逢佳景，果有诸佛降临，就此拜拜，多少是好。”众僧连请不回。少时，风中果现出三位佛身，近灯来了。慌得那唐僧跑上桥顶，倒身下拜。行者急忙扯起道：“师父，不是好人，必定是妖邪也。”说不了，见灯光昏暗，呼的一声，把唐僧抱起，驾风而去。噫！不知是那山那洞真妖怪，积年假佛看金灯。唬得那八戒两边寻找，沙僧左右招呼。行者叫道：“兄弟，不须在此叫唤。师父乐极生悲，已被妖精摄去了！”那几个和尚害怕道：“爷爷，怎见得是妖精摄去?”行者笑道：“原来你这伙凡人，累年不识，故被妖邪惑了，只说是真佛降祥，受此灯供。刚才风到处现佛身者，就是三个妖精。我师父亦不能识，上桥顶就拜，却被他侮暗灯光，将器皿盛了油，连我师父都摄去。我略走迟了些儿，所以他三个化风而遁。”沙僧道：“师兄，这般却如之何?”行者道：“不必迟疑，你两个同众回寺，看守马匹、行李，等老孙趁此风追赶去也。”\n好大圣，急纵筋斗云起在半空，闻着那腥风之气，往东北上径赶。赶至天晓，倏尔风息。见有一座大山，十分险峻，着实嵯峨。好山：\n重重丘壑，曲曲源泉。藤萝悬削壁，松柏挺虚岩。鹤鸣晨雾里，雁唳晓云间。峨峨矗矗峰排戟，突突磷磷石砌磐。顶巅高万仞，峻岭叠千湾。野花佳木知春发，杜宇黄莺应景妍。能巍奕，实巉岩，古怪崎岖险又艰。停玩多时人不语，只听虎豹有声鼾。香獐白鹿随来往，玉兔青狼去复还。深涧水流千万里，回湍激石响潺潺。\n大圣在山崖上，正自找寻路径，只见四个人，赶着三只羊，从西坡下，齐吆喝“开泰” (15) 。大圣闪火眼金睛仔细观看，认得是年、月、日、时四值功曹使者，隐像化形而来。"}]}
{"conversation": [{"input": "", "output": "大圣即掣出铁棒，幌一幌碗来粗细，有丈二长短，跳下崖来喝道：“你都藏头缩颈的那里走！”四值功曹见他说出风息 (16) ，慌得喝散三羊，现了本相，闪下路旁施礼道：“大圣，恕罪，恕罪！”行者道：“这一向也不曾用着你们，你们见老孙宽慢，都一个个弄懈怠了，见也不来见我一见，是怎么说？你们不在暗中保祐吾师，都往那里去?”功曹道：“你师父宽了禅性，在于金平府慈云寺贪欢，所以泰极生否 (17) ，乐盛成悲，今被妖邪捕获。他身边有护法伽蓝保着哩。吾等知大圣连夜追寻，恐大圣不识山林，特来传报。”行者道：“你既传报，怎么隐姓埋名，赶着三个羊儿，吆吆喝喝作甚?”功曹道：“设此三羊，以应开泰之言，唤做‘三阳开泰’，破解你师之否塞也。”行者恨恨的要打，见有此意，却就免之，收了棒回嗔作喜道：“这座山，可是妖精之处?”功曹道：“正是，正是。此山名青龙山，内有洞，名玄英洞。洞中有三个妖精：大的个名辟寒大王，第二个号辟暑大王，第三个号辟尘大王，这妖精在此有千年了。他自幼儿爱食酥合香油。当年成精，到此假装佛像，哄了金平府官员人等，设立金灯，灯油用酥合香油。他年年到正月半，变佛像收油。今年见你师父，他认得是圣僧之身，连你师父都摄在洞内，不日要割剐你师之肉，使酥合香油煎吃哩，你快用工夫，救援去也。”\n行者闻言，喝退四功曹，转过山崖，找寻洞府。行未数里，只见那涧边有一石崖，崖下是座石屋，屋有两扇石门，半开半掩。门旁立有石碣，上有六字，却是“青龙山玄英洞”。行者不敢擅入，立定步叫声：“妖怪！快送我师父出来！”那里唿喇一声，大开了门，跑出一阵牛头精 (18) ，邓邓呆呆的问道：“你是谁，敢在这里呼唤！”行者道：“我本是东土大唐取经的圣僧唐三藏之大徒弟，路过金平府观灯，我师被你家魔头摄来，快早送还，免汝等性命！如或不然，掀翻你窝巢，教你群精都化为脓血！”"}]}
{"conversation": [{"input": "", "output": "那些小妖听言，急入里边报道：“大王，祸事了！祸事了！”三个老妖正把唐僧拿在那洞中深远处，那里问甚么青红皂白，教小的选剥了衣裳，汲湍中清水洗净，算计要细切细锉，着酥合香油煎吃。忽闻得报声“祸事”，老大着惊，问是何故。小妖道：“大门前有一个毛脸雷公嘴的和尚嚷道：大王摄了他师父来，教快送出去，免吾等性命；不然，就要掀翻窝巢，教我们都化为脓血哩！”那老妖听说个个心惊道：“才拿了这厮，还不曾问他个姓名来历。小的们，且把衣服与他穿了，带过来审他一审，端是何人，何自而来也。”众妖一拥上前，把唐僧解了索，穿了衣服，推至座前，唬得唐僧战兢兢的跪在下面，只叫：“大王，饶命，饶命！”三个妖精异口同声道：“你是那方来的和尚？怎么见佛像不躲，却冲撞我的云路?”唐僧磕头道：“贫僧是东土大唐驾下差来的，前往天竺国大雷音寺拜佛祖取经的，因到金平府慈云寺打斋，蒙那寺僧留过元宵看灯。正在金灯桥上，见大王显现佛像，贫僧乃肉眼凡胎，见佛就拜，故此冲撞大王云路。”那妖精道：“你那东土到此，路程甚远，一行共有几众，都叫甚名字，快实实供来，我饶你性命。”唐僧道：“贫僧俗名陈玄奘，自幼在金山寺为僧。后蒙唐皇敕赐在长安洪福寺为僧官。又因魏征丞相梦斩泾河老龙，唐王游地府，回生阳世，开设水陆大会，超度阴魂。蒙唐王又选赐贫僧为坛主、大阐都纲。幸观世音菩萨出现，指化贫僧，说西天大雷音寺有三藏真经，可以超度亡者升天，差贫僧来取，因赐号三藏，即倚唐为姓，所以人都呼我为唐三藏。我有三个徒弟，大的个姓孙，名悟空行者，乃齐天大圣归正。”群妖闻得此名，着了一惊道：“这个齐天大圣，可是五百年前大闹天宫的?”唐僧道：“正是，正是。第二个姓猪，名悟能八戒，乃天蓬大元帅转世。第三个姓沙，名悟净和尚，乃卷帘大将临凡。”三个妖王听说，个个心惊道：“早是不曾吃他。小的们，且把唐僧将铁锁锁在后面，待拿他三个徒弟来凑吃。”遂点了一群山牛精、水牛精、黄牛精，各持兵器走出门，掌了号头，摇旗擂鼓。\n三个妖披挂整齐，都到门外喝道：“是谁人敢在我这里吆喝！”行者闪在石崖上，仔细观看。那妖精生得：\n彩面环睛，二角峥嵘。尖尖四只耳，灵窍闪光明。一体花纹如彩画，满身锦绣若蜚英 (19) 。第一个，头顶狐裘花帽暖，一脸昂毛热气腾；第二个，身挂轻纱飞烈焰，四蹄花莹玉玲玲；第三个，镇雄声吼如雷振，獠牙尖利赛银针。个个勇而猛，手持三样兵：一个使钺斧，一个大刀能；但看第三个，肩上横担扢挞藤。"}]}
{"conversation": [{"input": "", "output": "又见那七长八短、七肥八瘦的大大小小妖精，都是些牛头鬼怪，各执枪棒。有三面大旗，旗上明明书着“辟寒大王”、“辟暑大王”、“辟尘大王”。孙行者看了一会，忍耐不得，上前高叫道：“泼贼怪！认得老孙么?”那妖喝道：“你是那闹天宫的孙悟空？真个是‘闻名不曾见面，见面羞杀天神’！你原来是这等个猢狲儿，敢说大话！”行者大怒，骂道：“我把你这个偷灯油的贼！油嘴妖怪，不要胡谈，快还我师父来！”赶近前轮铁棒就打。那三个老妖，举三般兵器，急架相迎。这一场在山凹中好杀：\n钺斧钢刀扢挞藤，猴王一棒敢来迎。辟寒辟暑辟尘怪，认得齐天大圣名。棒起致令神鬼怕，斧来刀砍乱飞腾。好一个混元有法真空像，抵住三妖假佛形。那三个偷油润鼻今年犯，务捉钦差驾下僧。这个因师不惧山程远，那个为嘴常年设献灯。乒乓只听刀斧响。劈朴惟闻棒有声。冲冲撞撞三攒一，架架遮遮各显能。一朝斗至天将晚，不知那个亏输那个赢。\n孙行者一条棒与那三个妖魔斗经百五十合，天色将晚，胜负未分。只见那辟尘大王把扢挞藤闪一闪，跳过阵前，将旗摇了一摇，那伙牛头怪簇拥上前，把行者围在垓心，各轮兵器，乱打将来。行者见事不谐，唿喇的纵起筋斗云，败阵而走。那妖更不来赶，招回群妖，安排些晚食，众各吃了。也叫小妖送一碗与唐僧，只待拿住孙行者等才要整治。那师父一则长斋，二则愁苦，哭啼啼的未敢沾唇不题。\n却说行者驾云回至慈云寺内，叫声：“师弟。”那八戒、沙僧正自盼望商量，听得叫时，一齐出接道：“哥哥，如何去这一日方回？端的师父下落何如?”行者笑道：“昨夜闻风而赶，至天晓，到一山，不见。幸四值功曹传信道：那山叫做青龙山，山中有一玄英洞。洞中有三个妖精，唤做辟寒大王、辟暑大王、辟尘大王。原来积年在此偷油，假变佛像，哄了金平府官员人等。今年遇见我们，他不知好歹，反连师父都摄去。老孙审得此情，吩咐功曹等众暗中保护师父，我寻近门前叫骂。那三怪齐出，都像牛头鬼形。大的个使钺斧，第二个使大刀，第三个使藤棍。后引一窝子牛头鬼怪，摇旗擂鼓，与老孙斗了一日，杀个手平。那妖王摇动旗，小妖都来，我见天晚，恐不能取胜，所以驾筋斗回来也。”八戒道：“那里想是酆都城鬼王弄喧。”沙僧道：“你怎么就猜道是酆都城鬼王弄喧?”八戒笑道：“哥哥说是牛头鬼怪，故知之耳。”行者道：“不是，不是。若论老孙看那怪，是三只犀牛成的精。”八戒道：“若是犀牛，且拿住他，锯下角来，倒值好几两银子哩！”"}]}
{"conversation": [{"input": "", "output": "正说处，众僧道：“孙老爷可吃晚斋?”行者道：“方便吃些儿，不吃也罢。”众僧道：“老爷征战这一日，岂不饥了?”行者笑道：“这日把儿那里便得饥，老孙曾五百年不吃饮食哩。”众僧不知是实，只以为说笑。须臾拿来，行者也吃了，道：“且收拾睡觉，待明日我等都去相持，拿住妖王，庶可救师父也。”沙僧在旁道：“哥哥说那里话！常言道：‘停留长智。’那妖精倘或今晚不睡，把师父害了，却如之何？不若如今就去，嚷得他措手不及，方才好救师父。少迟恐有失也。”八戒闻言，抖擞神威道：“沙兄弟说得是，我们都趁此月光去降魔耶！”行者依言，即吩咐寺僧：“看守行李、马匹。待我等把妖精捉来，对本府刺史证其假佛，免却灯油，以苏概县小民之困 (20) ，却不是好?”众僧领诺，称谢不已。他三个遂纵起祥云，出城而去。正是那：\n懒散无拘禅性乱，灾危有分道心蒙。\n毕竟不知此去胜败何如，且听下回分解。\n第九十二回　三僧大战青龙山 四星挟捉犀牛怪\n却说孙大圣挟同二弟滚着风，驾着云，向东北艮地上 (21) ，顷刻至青龙山玄英洞口。按落云头，八戒就欲筑门，行者道：“且消停。待我进去看看师父生死如何，再好与他争持。”沙僧道：“这门闭紧，如何得进?”行者道：“我自有法力。”\n好大圣，收了棒，捻着诀念声咒语，叫：“变！”即变做个火焰虫儿 (22) 。真个也疾伶！你看他：\n展翅星流光灿，古云腐草为萤。神通变化不非轻，自有徘徊之性。飞近石门悬看，旁边瑕缝穿风。将身一纵到幽庭，打探妖魔动静。\n他自飞入，只见几只牛横敧直倒，一个个呼吼如雷，尽皆睡熟。又至中厅里面，全无消息，四下门户通关，不知那三个妖精睡在何处。才转过厅房，向后又照，只闻得啼泣之声，乃是唐僧锁在后房檐柱上哭哩。行者暗暗听他哭甚，只听他哭道：\n一别长安十数年，登山涉水苦熬煎。\n幸来西域逢佳节，喜到金平遇上元。\n不识灯中假佛像，概因命里有灾愆。\n贤徒追袭施威武，但愿英雄展大权。"}]}
{"conversation": [{"input": "", "output": "不识灯中假佛像，概因命里有灾愆。\n贤徒追袭施威武，但愿英雄展大权。\n行者闻言，满心欢喜，展开翅飞近师前。唐僧揩泪道：“呀！西方景象不同，此时正月，蛰虫始振，为何就有萤飞?”行者忍不住叫声：“师父，我来了！”唐僧喜道：“悟空，我心说正月怎得萤火，原来是你。”行者即现了本相道：“师父呵，为你不识真假，误了多少路程，费了多少心力。我一行说不是好人，你就下拜，却被这怪侮暗灯光，盗取酥合香油，连你都摄将来了。我当吩咐八戒、沙僧回寺看守，我即闻风追至此间。不识地名，幸遇四值功曹传报，说此山名青龙山玄英洞。我日间与此怪斗至天晚方回，与师弟辈细道此情，却就不曾睡，同他两个来此。我恐夜深不便交战，又不知师父下落，所以变化进来，打听师情。”唐僧喜道：“八戒、沙僧如今在外边哩?”行者道：“在外边。才子老孙看时，妖精都睡着。我且解了锁，搠开门带你出去罢。”唐僧点头称谢。\n行者使个解锁法，用手一抹，那锁早自开了。领着师父往前正走，忽听得妖王在中厅内房里叫道：“小的们，紧闭门户，小心火烛。这会怎么不叫更巡逻，梆铃都不响了?”原来那伙小妖征战一日，俱辛辛苦苦睡着，听见叫唤，却才醒了。梆铃响处，有几个执器械的，敲着锣，从后而走，可可的撞着他师徒两个。众小妖一齐喊道：“好和尚啊！扭开锁往那里去！”行者不容分说，掣出棒幌一幌，碗来粗细，就打，棒起处，打死两个。其馀的丢了器械，近中厅打着门叫：“大王，不好了，不好了！毛脸和尚在家里打杀人了。”那三怪听见，一毂辘爬将起来，只教：“拿住！拿住！”唬得个唐僧手软脚软。行者也不顾师父，一路棒滚向前来。众小妖遮架不住，被他放倒三两个，推倒两三个，打开几层门径自出来，叫道：“兄弟们何在?”八戒、沙僧正举着钯杖等待，道：“哥哥，如何了?”行者将变化入里解放师父，正走，被妖惊觉，顾不得师父，打出来的事，讲说一遍不题。\n那妖王把唐僧捉住，依然使铁索锁了。执着刀，轮着斧，灯火齐明，问道：“你这厮怎样开锁，那猴子如何得进，快早供来，饶你之命！不然，就一刀两段！”慌得那唐僧，战战兢兢的跪道：“大王爷爷！我徒弟孙悟空，他会七十二般变化，才变个火焰虫儿，飞进来救我，不期大王知觉，被小大王等撞见。是我徒弟不知好歹，打伤两个，众皆喊叫，举兵着火，他遂顾不得我，走出去了。”三个妖王，呵呵大笑道：“早是惊觉，未曾走了！”叫小的们把前后门紧紧关闭，亦不喧哗。"}]}
{"conversation": [{"input": "", "output": "沙僧道：“闭门不喧哗，想是暗弄我师父。我们动手耶！”行者道：“说得是。快早打门。”那呆子卖弄神通，举钯尽力筑去，把那石门筑得粉碎，却又厉声喊骂道：“偷油的贼怪！快送吾师出来也！”唬得那门内小妖，滚将进去报道：“大王，不好了，不好了！前门被和尚打破了。”三个妖王十分烦恼道：“这厮着实无礼！”即命取披挂结束了，各持兵器，帅小妖出门迎敌。此时约有三更时候，半天中月明如昼。走出来，更不打话，便就轮兵。这里行者抵住钺斧，八戒敌住大刀，沙僧迎住大棍。这场好杀：\n僧三众，棍杖钯，三个妖魔胆气加。钺斧钢刀藤纥塔，只闻风响并尘沙。初交几合喷愁雾，次后飞腾散彩霞。钉钯解数随身滚，铁棒英豪更可夸。降妖宝杖人间少，妖怪顽心不让他。钺斧口明尖  利，藤条节懞一身花 (23) 。大刀晃亮如门扇，和尚神通偏赛他。这壁厢因师性命发狠打，那壁厢不放唐僧劈脸挝。斧剁棒迎争胜负，钯轮刀砍两交搽。扢挞藤条降怪杖，翻翻复复逞豪华。\n三僧三怪，赌斗多时，不见输赢。那辟寒大王喊一声，叫：“小的们上来！”众精各执兵刃齐来，早把个八戒绊倒在地，被几个水牛精，揪揪扯扯，拖入洞里捆了。沙僧见没了八戒，只见那群牛发喊 声 (24) ，即掣宝杖，望辟尘大王虚丢了架子要走，又被群精一拥而来，拉了个躘踵，急挣不起，也被捉去捆了。行者觉道难为，纵筋斗云脱身而去。当时把八戒、沙僧拖至唐僧前，唐僧见了，满眼垂泪道：“可怜你二人也遭了毒手！悟空何在?”沙僧道：“师兄见捉住我们，他就走了。”唐僧道：“他既走了，必然那里去求救。但我等不知何日方得脱网。”师徒们凄凄惨惨不题。\n却说行者驾筋斗云复至慈云寺，寺僧接着，来问：“唐老爷救得否?”行者道：“难救，难救！那妖精神通广大，我弟兄三个，与他三个斗了多时，被他呼小妖先捉了八戒，后捉了沙僧，老孙幸走脱了。”众僧害怕道：“爷爷这般会腾云驾雾，还捉获不得，想老师父被倾害也。”行者道：“不妨，不妨！我师父自有伽蓝、揭谛、丁甲等神暗中护祐，却也曾吃过草还丹，料不伤命。只是那妖精有本事。汝等可好看马匹、行李。等老孙上天去求救兵来。”众僧胆怯道：“爷爷又能上天?”行者笑道：“天宫原是我的旧家，当年我做齐天大圣，因为乱了蟠桃会，被我佛收降。如今没奈何，保唐僧取经，将功折罪，一路上辅正除邪。我师父该有此难，汝等却不知也。”众僧听此言，又磕头礼拜。行者出得门，打个唿哨，即时不见。"}]}
{"conversation": [{"input": "", "output": "好大圣，早至西天门外，忽见太白金星与增长天王、殷、朱、陶、许四大灵官讲话。他见行者来，都慌忙施礼道：“大圣那里去?”行者道：“因保唐僧行至天竺国东界金平府旻天县，我师被本县慈云寺僧留赏元宵。比至金灯桥，有金灯三盏，点灯用酥合香油，价贵白金五万馀两，年年有诸佛降祥受用。正看时，果有三尊佛像降临，我师不识好歹，上桥就拜。我说不是好人，早被他侮暗灯光，连油并我师一风摄去。我随风追袭，至天晓，到一山，幸四功曹报道：‘那山名青龙山，山有玄英洞。洞有三怪，名辟寒大王、辟暑大王、辟尘大王。’老孙急上门寻讨，与他赌斗一阵，未胜。是我变化入里，见师父锁住未伤，随解了欲出，又被他知觉，我遂走了。后又同八戒、沙僧苦战，复被他将二人也捉去捆了。老孙因此特启玉帝，查他来历，请命将降之。”金星呵呵冷笑道：“大圣既与妖怪相持，岂看不出他的出处?”行者道：“认便认得，是一伙牛精，只是他大有神通，急不能降也。”金星道：“那是三个犀牛之精，他因有天文之像，累年修悟成真，亦能飞云步雾。其怪极爱干净，常嫌自己影身，每欲下水洗浴。他的名色也多：有兕犀，有雄犀，有牯犀，有斑犀，又有胡冒犀、堕罗犀、通天花文犀。都是一孔三毛二角，行于江海之中，能开水道。似那辟寒、辟暑、辟尘都是角有贵气，故以此为名而称大王也。若要拿他，只是四木禽星见面就伏 (25) 。”行者连忙唱喏问道：“是那四木禽星？烦长庚老一一明示明示。”金星笑道：“此星在斗牛宫外，罗布乾坤。你去奏闻玉帝，便见分晓。”行者拱拱手称谢，径入天门里去。\n不一时到于通明殿下，先见葛、邱、张、许四大天师。天师问道：“何往?”行者道：“近行至金平府地方，因我师宽放禅性，元夜观灯，遇妖魔摄去。老孙不能收降，特来奏闻玉帝求救。”四天师即领行者至灵霄宝殿启奏，各各礼毕，备言其事。玉帝传旨：“教点那路天兵相助?”行者奏道：“老孙才到西天门，遇长庚星说：‘那怪是犀牛成精，惟四木禽星可以降伏。’”玉帝即差许天师同行者去斗牛宫点四木禽星下界收降。"}]}
{"conversation": [{"input": "", "output": "及至宫外，早有二十八宿星辰来接。天师道：“吾奉圣旨，教点四木禽星与孙大圣下界降妖。”旁即闪过角木蛟、斗木獬、奎木狼、井木犴应声呼道：“孙大圣，点我等何处降妖?”行者笑道：“原来是你。这长庚老儿却隐匿，我不解其意。早说是二十八宿中的四木，老孙径来相请，又何必劳烦旨意?”四木道：“大圣说那里话！我等不奉旨意，谁敢擅离？端的是那方？快早去来。”行者道：“在金平府东北艮地青龙山玄英洞，犀牛成精。”斗木獬、奎木狼、角木蛟道：“若果是犀牛成精，不须我们，只消井宿去罢。他能上山吃虎，下海擒犀。”行者道：“那犀不比望月之犀，乃是修行得道，都有千年之寿者，须得四位同去才好，切勿推调。倘一时一位拿他不住，却不又费事了?”天师道：“你们说得是甚话！旨意着你四人，岂可不去？趁早飞行。我回旨去也。”那天师遂别行者而去。\n四木道：“大圣不必迟疑，你先去索战，引他出来，我们随后动手。”行者即近前骂道：“偷油的贼怪！还我师来！”原来那门被八戒筑破，几个小妖弄了几块板儿搪住，在里边听得骂詈，急跑进报道：“大王，孙和尚在外面骂哩！”辟尘儿道：“他败阵去了，这一日怎么又来？想是那里求些救兵来了。”辟寒、辟暑道：“怕他甚么救兵！快取披挂来。小的们，都要用心围绕，休放他走了。”那伙精不知死活，一个个各执枪刀，摇旗擂鼓，走出洞来对行者喝道：“你个不怕打的猢狲儿，你又来了！”行者最恼得是这“猢狲”二字，咬牙发狠，举铁棒就打。三个妖王，调小妖跑个圈子阵，把行者圈在垓心。那壁厢四木禽星一个个各轮兵刃道：“业畜！休动手！”那三个妖王看他四星，自然害怕，俱道：“不好了，不好了！他寻将降手儿来了！小的们，各顾性命走耶！”只听得呼呼吼吼，喘喘呵呵，众小妖都现了本身：原来是那山牛精、水牛精、黄牛精，满山乱跑。那三个妖王，也现了本相，放下手来，还是四只蹄子，就如铁炮一般，径往东北上跑。这大圣帅井木犴、角木蛟紧追急赶，略不放松。惟有斗木獬、奎木狼在东山凹里、山头上、山涧中、山谷内，把些牛精打死的、活捉的，尽皆收净。却向玄英洞里解了唐僧、八戒、沙僧。"}]}
{"conversation": [{"input": "", "output": "沙僧认得是二星，随同拜谢，因问：“二位如何到此相救?”二星道：“吾等是孙大圣奏玉帝，请旨调来收怪救你也。”唐僧又滴泪道：“我悟空徒弟怎么不见进来?”二星道：“那三个老怪是三只犀牛，他见吾等，各各顾命，向东北艮方逃遁。孙大圣帅井木犴、角木蛟追赶去了。我二星扫荡群牛到此，特来解放圣僧。”唐僧复又顿首拜谢，朝天又拜。八戒搀起道：“师父，‘礼多必诈’，不须只管拜了。四星官一则是玉帝圣旨，二则是师兄人情。今既扫荡群妖，还不知老妖如何降伏。我们且收拾些细软东西出来，掀翻此洞，以绝其根，回寺等候师兄罢。”奎木狼道：“天蓬元帅说得有理。你与卷帘大将保护你师回寺安歇，待吾等还去艮方迎敌。”八戒道：“正是，正是。你二位还协同一捉，必须剿尽，方好回旨。”二星官即时追袭。\n八戒与沙僧将他洞内细软宝贝：有许多珊瑚、玛瑙、珍珠、琥珀、 琚 (26) 、宝贝、美玉、良金，——搜出一石，搬在外面。请师父到山崖上坐了，他又进去放起火来，把一座洞烧成灰烬，却才领唐僧找路回金平慈云寺去。正是：\n经云泰极还生否，好处逢凶实有之。\n爱赏花灯禅性乱，喜游美景道心漓。\n大丹自古宜长守，一失原来到底亏。\n紧闭牢拴休旷荡，须臾懈怠见参差。\n且不言他三众得命回寺。却表斗木獬、奎木狼二星官驾云直向东北艮方赶妖怪来。二个在那半空中，寻看不见，直到西洋大海，远望见孙大圣在海上吆喝。他两个按落云头道：“大圣，妖怪那里去了?”行者恨道：“你两个怎么不来追降？这会子却冒冒失失的问甚?”斗木獬道：“我见大圣与井、角二星战败妖魔追赶，料必擒拿。我二人却就扫荡群精，入玄英洞救出你师父、师弟。搜了山，烧了洞，把你师父付托与你二弟领回府城慈云寺。多时不见车驾回转，故又追寻到此也。”行者闻言，方才喜谢道：“如此却是有功。多累，多累！但那三个妖魔，被我赶到此间，他就钻下海去。当有井、角二星，紧紧追拿，教老孙在岸边抵挡。你两个既来，且在岸边把截，等老孙也再去来。”\n好大圣，轮着棒，捻着诀，辟开水径，直入波涛深处。只见那三个妖魔在水底下与井木犴、角木蛟舍死忘生苦斗哩。他跳近前喊道：“老孙来也！”那妖精抵住二星官，措手不及，正在危难之处，忽听得行者叫喊，顾残生，拨转头往海心里飞跑。原来这怪头上角，极能分水，只闻得花花花冲开明路。这后边二星官并孙大圣并力追之。"}]}
{"conversation": [{"input": "", "output": "却说西海中有个探海的夜叉，巡海的介士，远见犀牛分开水势，又认得孙大圣与二天星，即赴水晶宫对龙王慌慌张张报道：“大王！有三只犀牛，被齐天大圣和二位天星赶来也！”老龙王敖顺听言，即唤太子摩昂：“快点水兵，想是犀牛精辟寒、辟暑、辟尘儿三个惹了孙行者。今既至海，快快拔刀相助。”敖摩昂得令，即忙点兵。\n顷刻间，龟鳖鼋鼍， 鲌鳜鲤，与虾兵蟹卒等，各执枪刀，一齐呐喊，腾出水晶宫外，挡住犀牛精。犀牛精不能前进，急退后，又有井、角二星并大圣拦阻，慌得他失了群，各各逃生，四散奔走，早把个辟尘儿被老龙王领兵围住。孙大圣见了心欢，叫道：“消停，消停！捉活的，不要死的。”摩昂听令，一拥上前，将辟尘儿扳翻在地，用铁钩子穿了鼻，攒蹄捆倒。\n老龙王又传号令，教分兵赶那两个，协助二星官擒拿。即时小龙王帅众前来，只见井木犴现原身，按住辟寒儿，大口小口的啃着吃哩。摩昂高叫道：“井宿！井宿！莫咬死的。孙大圣要活的，不要死的哩。”连喊数喊，已是被他把颈项咬断了。摩昂吩咐虾兵蟹卒，将个死犀牛抬转水晶宫，却又与井木犴向前追赶。只见角木蛟把那辟暑儿倒赶回来，只撞着井宿。摩昂帅龟鳖鼋鼍，撒开簸箕阵围住。那怪只教：“饶命！饶命！”井木犴走近前，一把揪住耳朵，夺了他的刀，叫道：“不杀你，不杀你。拿与孙大圣发落去来。”\n当即倒干戈，复至水晶宫外，报道：“都捉来也。”行者见一个断了头，血淋津的倒在地下，一个被井木犴拖着耳朵，推跪在地。近前仔细看了道：“这头不是兵刀伤的啊。”摩昂笑道：“不是我喊得紧，连身子都着井星官吃了。”行者道：“既是如此，也罢，取锯子来，锯下他的这两只角，剥了皮带去。犀牛肉还留与龙王贤父子享之。”又把辟尘儿穿了鼻，教角木蛟牵着；辟暑儿也穿了鼻，教井木犴牵着：“带他上金平府见那刺史官，明究其由，问他个积年假佛害民，然后的决 (27) 。”"}]}
{"conversation": [{"input": "", "output": "众等遵言，辞龙王父子，都出西海，牵着犀牛，会着奎、斗二星，驾云雾径转金平府。行者足踏祥光，半空中叫道：“金平府刺史，各佐贰郎官并府城内外军民人等听着：吾乃东土大唐差往西天取经的圣僧。你这府县，每年家供献金灯，假充诸佛降祥者，即此犀牛之怪。我等过此，因元夜观灯，见这怪将灯油并我师父摄去，是我请天神收伏。今已扫清山洞，剿尽妖魔，不得为害。以后你府县再不可供献金灯，劳民伤财也。”那慈云寺里，八戒、沙僧方保唐僧进得山门，只听见行者在半空言语，即便撇了师父，丢下担子，纵风云起到空中，问行者降妖之事。行者道：“那一只被井星咬死，已锯角剥皮在此，两只活拿在此。”八戒道：“这两个索性推下此城，与官员人等看看，也认得我们是圣是神。左右累四位星官收云下地，同到府堂，将这怪的决。已此情真罪当，再有甚讲！”四星道：“天蓬帅近来知理明律，却好呀！”八戒道：“因做了这几年和尚，也略学得些儿。”\n众神果推落犀牛，一簇彩云降至府堂之上。唬得这府县官员，城里城外人等，都家家设香案，户户拜天神。少时间，慈云寺僧把长老用轿抬进府门，会着行者，口中不离“谢”字道：“有劳上宿星官救出我等。因不见贤徒，悬悬在念，今幸得胜而回。然此怪不知赶向何方才捕获也?”行者道：“自前日别了尊师，老孙上天查访，蒙太白金星识得妖魔是犀牛，指示请四木禽星。当时奏闻玉帝，蒙旨差委，直至洞口交战。妖王走了，又蒙斗、奎二宿救出尊师。老孙与井、角二宿并力追妖，直赶到西洋大海，又亏龙王遣子帅兵相助，所以捕获到此审究也。”长老赞扬称谢不已。又见那府县正官并佐贰首领，都在那里高烧宝烛，满斗焚香，朝上礼拜。\n少顷间，八戒发起性来，掣出戒刀，将辟尘儿头一刀砍下，又一刀把辟暑儿头也砍下，随即取锯子锯下四只角来。孙大圣更有主张，就教：“四位星官，将此四只犀角，拿上界去，进贡玉帝，回缴圣旨。”把自己带来的二只：“留一只在府堂镇库，以作向后免征灯油之证；我们带一只去，献灵山佛祖。”四星心中大喜，即时拜别大圣，忽驾彩云回奏而去。\n府县官留住他师徒四众，大排素宴，遍请乡官陪奉。一壁厢出给告示，晓谕军民人等，下年不许点设金灯，永蠲买油大户之役。一壁厢叫屠子宰剥犀牛之皮，硝熟熏干，制造铠甲，把肉普给官员人等。又一壁厢动支枉罚无碍钱粮，买民间空地，起建四星降妖之庙；又为唐僧四众建立生祠，各各树牌刻文，用传千古，以为报谢。"}]}
{"conversation": [{"input": "", "output": "师徒们索性宽怀领受，又被那二百四十家灯油大户，这家酬，那家请，略无虚刻。八戒遂心满意受用，把洞里搜来的宝物，每样各笼些须在袖，以为各家斋筵之赏。住经个月。犹不得起身。长老吩咐：“悟空，将馀剩的宝物，尽送慈云寺僧，以为酬礼。瞒着那些大户人家，天不明走罢。恐只管贪乐，误了取经，惹佛祖见罪，又生灾厄，深为不便。”行者随将前件一一处分。\n次日五更早起，唤八戒备马。那呆子吃了自在酒饭，睡得梦梦乍道 (28) ：“这早备马怎的?”行者喝道：“师父教走路哩！”呆子抹抹脸道：“又是这长老没正经！二百四十家大户都请，才吃了有三十几顿饱斋，怎么又弄老猪忍饿！”长老听言骂道：“馕糟的夯货！莫胡说，快早起菜！。再若强嘴，教悟空拿金箍棒打牙！”那呆子听见说打，慌了手脚道：“师父今番变了，常时疼我，爱我，念我蠢夯护我；哥要打时，他又劝解。今日怎么发狠转教打么?”行者道：“师父怪你为嘴误了路程。快早收拾行李、备马，免打！”那呆子真个怕打，跳起来穿了衣服，吆喝沙僧：“快起来，打将来了！”沙僧也随跳起，各各收拾皆完。长老摇手道：“寂寂悄悄的，不要惊动寺僧。”连忙上马，开了山门找路而去。这一去，正所谓：\n暗放玉笼飞彩凤，私开金锁走蛟龙。\n毕竟不知天明时，酬谢之家端的如何，且听下回分解。\n第九十三回　给孤园问古谈因 天竺国朝王遇偶\n起念断然有爱，留情必定生灾。灵明何事辨三台 (29) ？行满自归元海。不论成仙成佛，须从个里安排 (30) 。清清净净绝尘埃，果正飞升上界。\n却说寺僧天明不见了三藏师徒，都道：“不曾留得，不曾别得，不曾求告得，清清的把个活菩萨放得走了！”正说处，只见南关厢有几个大户来请，众僧扑掌道：“昨晚不曾防御，今夜都驾云去了。”众人齐望空拜谢。此言一讲，满城中官员人等，尽皆知之，叫此大户人家，俱治办五牲花果，往生祠祭献酬恩不题。"}]}
{"conversation": [{"input": "", "output": "却说唐僧四众餐风宿水，一路平宁，行有半个多月。忽一日，见座高山，唐僧又悚惧道：“徒弟，那前面山岭险峭，是必小心！”行者笑道：“这边路上将近佛地，断乎无甚妖邪，师父放怀勿虑。”唐僧道：“徒弟，虽然佛地不远，但前日那寺僧说，到天竺国都下有二千里，还不知是有多少路哩。”行者道：“师父，你好是又把乌巢禅师《心经》忘记了也?”三藏道：“《般若心经》是我随身衣钵，自那乌巢禅师教后，那一日不念，那一时得忘？颠倒也念得来，怎会忘得！”行者道：“师父只是念得，不曾求那师父解得。”三藏说：“猴头！怎又说我不曾解得？你解得么?”行者道：“我解得，我解得。”自此，三藏、行者再不作声。旁边笑倒一个八戒，喜坏一个沙僧，说道：“嘴巴！替我一般的做妖精出身，又不是那里禅和子，听过讲经，那里应佛僧，也曾见过说法？弄虚头，找架子，说甚么‘晓得，解得’！怎么就不作声？听讲，请解！”沙僧说：“二哥你也信他。大哥扯长话哄师父走路。他晓得弄棒罢了，他那里晓得讲经！”三藏道：“悟能、悟净，休要乱说。悟空解得是无言语文字，乃是真解。”\n他师徒们正说话间，却倒也走过许多路程，离了几个山冈，路旁早见一座大寺。三藏道：“悟空，前面是座寺啊。你看那寺倒也：\n不小不大，却也是琉璃碧瓦；半新半旧，却也是八字红墙 (31) 。隐隐见苍松偃盖，也不知是几千百年间故物到于今；潺潺听流水鸣弦，也不道是那朝代时分开山留得在。山门上，大书着‘布金禅寺’，悬扁上，留题着‘上古遗迹’。”\n行者看得是“布金禅寺”，八戒也道是“布金禅寺”。三藏在马上沉思道：“‘布金’……‘布金’……这莫不是舍卫国界了么?”八戒道：“师父，奇啊！我跟师父几年，再不曾见识得路，今日也识得路了。”三藏说道：“不是。我常看经诵典，说是佛在舍卫城祇树给孤园。这园说是给孤独长者问太子买了，请佛讲经。太子说：‘我这园不卖。他若要买我的时，除非黄金满布园地。’给孤独长者听说，随以黄金为砖，布满园地，才买得太子祇园，才请得世尊说法。我想这布金寺莫非就是这个故事。”八戒笑道：“造化！若是就是这个故事，我们也去摸他块把砖儿送人。”大家又笑了一会，三藏才下得马来。\n进得山门，只见山门下，挑担的，背包的，推车的，整堆坐下；也有睡的去睡，讲的去讲。忽见他们师徒四众，俊的又俊，丑的又丑，大家有些害怕，却也就让开些路儿。三藏生怕惹事，口中不住只叫：“斯文，斯文！”这时节，却也大家收敛。转过金刚殿后，早有一位禅僧走出，却也威仪不俗。真是："}]}
{"conversation": [{"input": "", "output": "面如满月光，身似菩提树。\n拥锡袖飘风，芒鞋石头路。\n三藏见了问讯。那僧即忙还礼道：“师父何来?”三藏道：“弟子陈玄奘，奉东土大唐皇帝之旨，差往西天拜佛求经。路过宝方，造次奉谒，便求一宿，明日就行。”那僧道：“荒山十方常住 (32) ，都可随喜，况长老东土神僧，但得供养，幸甚。”三藏谢了，随即唤他三人同行。过了回廊香积 (33) ，径入方丈。相见礼毕，分宾主坐定。行者三人，亦垂手坐了。\n话说这时寺中听说到了东土大唐取经僧人，寺中若大若小，不问长住 (34) 、挂榻 (35) 、长老、行童 (36) ，一一都来参见。茶罢，摆上斋供。这时长老还正开斋念偈，八戒早是要紧，馒头、素食、粉汤一搅直下。这时方丈却也人多，有知识的，赞说三藏威仪；好耍子的，都看八戒吃饭。却说沙僧眼溜，看见头底 (37) ，暗把八戒捏了一把，说道：“斯文！”八戒着忙，急的叫将起来，说道：“‘斯文，斯文’！肚里空空！”沙僧笑道：“二哥你不晓的。天下多少‘斯文’，若论起肚子里来，正替你我一般哩。”八戒方才肯住。三藏念了结斋，左右彻了席面，三藏称谢。\n寺僧问起东土来因，三藏说到古迹，才问布金寺名之由。那僧答曰：“这寺原是舍卫国给孤独园寺，又名祇园。因是给孤独长者请佛讲经，金砖布地，又易今名。我这寺一望之前 (38) ，乃是舍卫国。那时给孤独长者正在舍卫国居住，我荒山原是长者之祇园，因此遂名给孤布金寺，寺后边还有祗园基址。近年间，若遇时雨滂沱，还淋出金银珠儿。有造化的，每每拾着。”三藏道：“话不虚传果是真！”又问道：“才进宝山，见门下两廊有许多骡马车担的行商，为何在此歇宿?”众僧道：“我这山唤做百脚山 (39) 。先年且是太平，近因天气循环，不知怎的，生几个蜈蚣精，常在路下伤人，虽不至于伤命，其实人不敢走。山下有一座关，唤做鸡鸣关，但到鸡鸣之时，才敢过去。那些客人因到晚了，惟恐不便，权借荒山一宿，等鸡鸣后便行。”三藏道：“我们也等鸡鸣后去罢。”师徒们正说处，又见拿上斋来，却与唐僧等吃毕。"}]}
{"conversation": [{"input": "", "output": "此时上弦月皎。三藏与行者步月闲行，又见个道人来报道：“我们老师爷要见见中华人物。”三藏急转身，见一众老和尚，手持竹杖，向前作礼道：“此位就是中华来的师父?”三藏答礼道：“不敢。”老僧称赞不已。因问：“老师高寿?”三藏道：“虚度四十五年矣。敢问老院主尊寿?”老僧笑道：“比老师痴长一花甲也。”行者道：“今年是一百零五岁了。你看我有多少年纪?”老僧道：“师家貌古神清，况月夜眼花，急看不出来。”叙了一会，又向后廊看看。三藏道：“才说给孤园基址，果在何处?”老僧道：“后门外就是。”快教开门，但见是一块空地，还有些碎石叠的墙脚。三藏合掌叹曰：\n忆昔檀那须达多 (40) ，曾将金宝济贫疴。\n祇园千古留名在，长者何方伴觉罗？\n他都玩着月，缓缓而行，行近后门外，至台上又坐了一坐，忽闻得有啼哭之声。三藏静心诚听，哭的是爷娘不知苦痛之言，他就感触心酸，不觉泪堕，回问众僧道：“是甚人在何处悲切?”老僧见问，即命众僧先回去煎茶，见无人，方才对唐僧、行者下拜。三藏搀起道：“老院主，为何行此礼?”老僧道：“弟子年岁百馀，略通人事，每于禅静之间，也曾见过几番景象。若老爷师徒，弟子聊知一二，与他人不同。若言悲切之事，非这位师家明辨不得。”行者道：“你且说，是甚事?”老僧道：“旧年今日，弟子正明性月之时，忽闻一阵风响，就有悲怨之声。弟子下榻，到祇园基上看处，乃是一个美貌端正之女。我问他：‘你是谁家女子？为甚到于此地?’那女子道：‘我是天竺国国王的公主，因为月下观花，被风刮来的。’我将他锁在一间敝空房里，将那房砌作个监房模样，门上止留一小孔，仅递得碗过。当日与众僧传道：‘是个妖邪，被我捆了。’但我僧家乃慈悲之人，不肯伤他性命，每日与他两顿粗茶粗饭吃着度命。那女子也聪明，即解吾意，恐为众僧点污，就装风作怪，尿里眠，屎里卧。白日家说胡话，呆呆邓邓的，到夜静处，却思量父母啼哭。我几番家进城乞化打探公主之事，全然无损，故此坚收紧锁，更不放出。今幸老师来国，万望到了国中，广施法力，辨明辨明。一则救拔良善，二则昭显神通也。”三藏与行者听罢，切切在心。正说处，只见两个小和尚请吃茶安置，遂而回去。\n八戒与沙僧在方丈中，突突哝哝的道 (41) ：“明日要鸡鸣走路，此时还不来睡！”行者道：“呆子又说甚么?”八戒道：“睡了罢，这等夜深，还看甚么景致。”因此，老僧散去，唐僧就寝。正是那：\n人静月沉花梦悄，暖风微透壁窗纱。\n铜壶点点看三汲，银汉明明照九华。"}]}
{"conversation": [{"input": "", "output": "人静月沉花梦悄，暖风微透壁窗纱。\n铜壶点点看三汲，银汉明明照九华。\n当夜睡还未久，即听鸡鸣，那前边行商烘烘皆起，引灯造饭。这长老也唤醒八戒、沙僧，扣马收拾。行者叫点灯来。那寺僧已先起了，安排茶汤点心在后候敬。八戒欢喜，吃了一盘馍馍，把行李、马匹牵出。三藏、行者对众辞谢。老僧又向行者道：“悲切之事，在心，在心！”行者笑道：“谨领，谨领！我到城中，自能聆音而察理 (42) ，见貌而辨色也 (43) 。”那伙行商，哄哄嚷嚷的也一同上了大路。将有寅时，过了鸡鸣关，至巳时方见城垣。真是铁瓮金城，神州天府。那城：\n虎踞龙蟠形势高，凤楼麟阁彩光摇。\n御沟流水如环带，福地依山插锦标 (44) 。\n晓日旌旗明辇路，春风箫鼓遍溪桥。\n国王有道衣冠胜。五谷丰登显俊豪。\n当日入于东市街，众商各投旅店。他师徒们进城正走处，有一个会同馆驿，三藏等径入驿内。那驿内管事的，即报驿丞道：“外面有四个异样的和尚，牵一匹白马进来了。”驿丞听说有马，就知是官差的，出厅迎迓。三藏施礼道：“贫僧是东土唐朝钦差灵山大雷音见佛求经的，随身有关文，入朝照验。借大人高衙一歇，事毕就行。”驿丞答礼道：“此衙门原设待使客之处，理当款迓，请进，请进。”三藏喜悦，教徒弟们都来相见。那驿丞看见嘴脸丑陋，暗自心惊，不知是人是鬼，战兢兢的，只得看茶，摆斋。三藏见他惊怕，道：“大人勿惊，我等三个徒弟，相貌虽丑，心地俱良，俗谓‘山恶人善’，何以惧为！”\n驿丞闻言，方才定了心性，问道：“国师，唐朝在于何方?”三藏道：“在南赡部洲中华之地。”又问：“几时离家?”三藏道：“贞观十三年，今已历过十四载，苦经了些万水千山，方到此处。”驿丞道：“神僧，神僧！”三藏问道：“上国天年几何?”驿丞道：“我敝处乃大天竺国，自太祖太宗传到今，已五百馀年。现在位的爷爷，爱山水花卉，号做怡宗皇帝，改元靖宴，今已二十八年了。”三藏道：“今日贫僧要去见驾倒换关文，不知可得遇朝?”驿丞道：“好，好，正好！近因国王的公主娘娘，年登二十青春，正在十字街头，高结彩楼，抛打绣球，撞天婚招驸马。今日正当热闹之际，想我国王爷爷还未退朝，若欲倒换关文，趁此时好去。”三藏欣然要走，只见摆上斋来，遂与驿丞、行者等吃了。"}]}
{"conversation": [{"input": "", "output": "时已过午，三藏道：“我好去了。”行者道：“我保师父去。”八戒道：“我去。”沙僧道：“二哥罢么。你的嘴脸不见怎的，莫到朝门外装胖，还教大哥去。”三藏道：“悟净说得好。呆子粗夯，悟空还有些细腻。”那呆子掬着嘴道：“除了师父，我三个的嘴脸也差不多儿。”三藏却穿了袈裟，行者拿了引袋同去 (45) 。只见街坊上，士农工商，文人墨客，愚夫俗子，齐咳咳都道 (46) ：“看抛绣球去也！”三藏立于道旁，对行者道：“他这里人物衣冠，宫室器用，言语谈吐，也与我大唐一般。我想着我俗家先母也是抛打绣球遇旧姻缘，结了夫妇。此处亦有此等风俗。”行者道：“我们也去看看如何?”三藏道：“不可，不可！你我服色不便，恐有嫌疑。”行者道：“师父，你忘了那给孤布金寺老僧之言？一则去看彩楼，二则去辨真假。似这般忙忙的，那皇帝必听公主之喜报，那里视朝理事？且去去来。”三藏听说，真与行者相随，见各项人等俱在那里看打绣球。呀！那知此去，却是渔翁抛下钩和线，从今钓出是非来。\n话表那个天竺国王，因爱山水花卉，前年带后妃公主在御花园，月夜赏玩，惹动一个妖邪，把真公主摄去，他却变做一个假公主。知得唐僧今年、今月、今日、今时到此，他假借国家之富，搭起彩楼，欲招唐僧为偶，采取元阳真气，以成太乙上仙。正当午时三刻，三藏与行者杂入人丛，行近楼下，那公主才拈香焚起，祝告天地。左右有五七十烟娇绣女，近侍的捧着绣球。那楼八窗玲珑，公主转睛观看，见唐僧来得至近，将绣球取过来，亲手抛在唐僧头上。唐僧着了一惊，——把个毘卢帽子打歪——双手忙扶着那球，那球毂辘的滚在他衣袖之内。那楼上齐声发喊道：“打着个和尚了！打着个和尚了！”"}]}
{"conversation": [{"input": "", "output": "噫！十字街头，那些客商人等，济济哄哄 (47) ，都来奔抢绣球，被行者喝一声，把牙傞一傞 (48) ，把腰躬一躬，长了有三丈高的个神威，弄出丑脸，唬得些人跌跌爬爬，不敢相近。霎时人散，行者还现了本像。那楼上绣女宫娥并大小太监，都来对唐僧下拜道：“贵人！贵人！请入朝堂贺喜。”三藏急还礼，扶起众人，回头埋怨行者道：“你这猴头，又是撮弄我也！”行者笑道：“绣球儿打在你头上，滚在你袖里，干我何事？埋怨怎么?”三藏道：“似此怎生区处?”行者道：“师父，你且放心，便入朝见驾。我回驿报与八戒、沙僧等候。若是公主不招你便罢，倒换了关文就行；如必欲招你，你对国王说：‘召我徒弟来，我要吩咐他一声。’那时召我三个入朝，我其间自能辨别真假。此是‘倚婚降怪’之计。”唐僧无已从言，行者转身回驿。"}]}
{"conversation": [{"input": "", "output": "那长老被众宫娥等撮拥至楼前。公主下楼，玉手相搀，同登宝辇，摆开仪从，回转朝门。早有黄门官先奏道：“万岁，公主娘娘挽着一个和尚，想是绣球打着，现在午门外候旨。”那国王见说，心甚不喜，意欲赶退，又不知公主之意何如，只得含情宣入。公主与唐僧遂至金銮殿下，正是：一对夫妻呼万岁，两门邪正拜千秋。礼毕，又宣至殿上，开言问道：“僧人何来？遇朕女抛球得中?”唐僧俯伏奏道：“贫僧乃南赡部洲大唐皇帝差往西天大雷音寺拜佛求经的，因有长路关文，特来朝王倒换。路过十字街彩楼之下，不期公主娘娘抛绣球，打在贫僧头上。贫僧是出家异教之人，怎敢与玉叶金枝为偶？万望赦贫僧死罪，倒换关文，打发早赴灵山，见佛求经，回我国土，永注陛下之天恩也！”国王道：“你乃东土圣僧，正是‘千里姻缘使线牵’。寡人公主，今登二十岁未婚，因择今日，年月日时俱利，所以结彩楼抛绣球，以求佳偶。可可的你来抛着，朕虽不喜，却不知公主之意如何?”那公主叩头道：“父王，常言‘嫁鸡逐鸡，嫁犬逐犬 (49) ’。女有誓愿在先，结了这球，告奏天地神明，撞天婚抛打。今日打着圣僧，即是前世之缘，遂得今生之遇，岂敢更移？愿招他为驸马。”国王方喜，即宣钦天监正台官选择日期。一壁厢收拾妆奁，又出旨晓谕天下。三藏闻言，更不谢恩，只教：“放赦！放赦！”国王道：“这和尚甚不通理。朕以一国之富，招你做驸马，为何不在此享用，念念只要取经？再若推辞，教锦衣官校推出斩了！”长老唬得魂不附体，只得战兢兢叩头启奏道：“感蒙陛下天恩。但贫僧一行四众，还有三个徒弟在外，今当领纳，只是不曾吩咐得一言，万望召他到此，倒换关文，教他早去，不误了西求之意。”国王遂准奏道：“你徒弟在何处?”三藏道：“都在会同馆驿。”随即差官召圣僧徒弟领关文西去，留圣僧在此为驸马。长老只得起身侍立。有诗为证：\n大丹不漏要三全，苦行难成恨恶缘。\n道在圣传修在己，善由人积福田天。\n休逞六根之贪欲，顿开一性本来原。\n无爱无思自清净，管教解脱得超然。\n当时差官至会同馆驿，宣召唐僧徒弟不题。"}]}
{"conversation": [{"input": "", "output": "无爱无思自清净，管教解脱得超然。\n当时差官至会同馆驿，宣召唐僧徒弟不题。\n却说行者自彩楼下别了唐僧，走两步笑两声，喜喜欢欢的回驿。八戒、沙僧迎着道：“哥哥，你怎么那般喜笑？师父如何不见?”行者道：“师父喜了。”八戒道：“还未到地头，又不曾见佛取得经回，是何来之喜?”行者笑道：“我与师父只走至十字街彩楼之下，可可的被当朝公主抛绣球打中了师父，师父被些宫娥、彩女、太监推拥至楼前，同公主坐辇入朝，招为驸马，此非喜而何?”八戒听说，跌脚捶胸道：“早知我去好来！都是那沙僧惫 ，你不阻我啊，我径奔彩楼之下，一绣球打着我老猪，那公主招了我，却不美哉，妙哉！俊刮标致，停当，大家造化耍子儿，何等有趣！”沙僧上前，把他脸上一抹道：“不羞，不羞，好个嘴巴骨子！‘三钱银子买个老驴，自夸骑得’！要是一绣球打着你，就连夜烧‘退送纸’也还道迟了，敢惹你这晦气进门?”八戒道：“你这黑子不知趣！丑自丑，还有些风味。自古道皮肉粗糙，骨格坚强，各有一得可取。”行者道：“呆子莫胡谈！且收拾行李，但恐师父着了急，来叫我们，却好进朝保护他。”八戒道：“哥哥又说差了。师父做了驸马，到宫中与皇帝的女儿交欢，又不是爬山蹱路，遇怪逢魔，要你保护他怎的？他那样一把子年纪，岂不知被窝里之事，要你去扶揝?”行者一把揪住耳朵，轮拳骂道：“你这个淫心不断的夯货！说那甚胡话！”\n正吵闹间，只见驿丞来报道：“圣上有旨，差官来请三位神僧。”八戒道：“端的请我们为何?”驿丞道：“老神僧幸遇公主娘娘，打中绣球，招为驸马，故此差官来请。”行者道：“差官在那里？教他进来。”那官看行者施礼，礼毕，不敢仰视，只管暗念诵道：“是鬼，是怪？……是雷公，夜叉？……”行者道：“那官儿，有话不说，为何沉吟?”那官儿慌得战战兢兢的，双手举着圣旨，口里乱道：“我公主有请会亲，我主公会亲有请！”八戒道：“我这里没刑具，不打你，你慢慢说，不要怕。”行者道：“莫成道怕你打？怕你那脸哩！快收拾挑担牵马进朝，见师父议事去也。”这正是：\n路逢狭道难回避，定教恩爱反为仇。\n毕竟不知见了国王有何话说，且听下回分解。\n第九十四回　四僧宴乐御花园 一怪空怀情欲喜"}]}
{"conversation": [{"input": "", "output": "毕竟不知见了国王有何话说，且听下回分解。\n第九十四回　四僧宴乐御花园 一怪空怀情欲喜\n话表孙行者三人，随着宣召官至午门外，黄门官即时传奏宣进。他三个齐齐站定，更不下拜。国王问道：“那三位是圣僧驸马之高徒？姓甚名谁？何方居住？因甚事出家？取何经卷?”行者即近前，意欲上殿。旁有护驾的喝道：“不要走！有甚话，立下奏来。”行者笑道：“我们出家人，得一步就进一步。”随后八戒、沙僧亦俱近前。长老恐他村鲁惊驾，便起身叫道：“徒弟呵，陛下问你来因，你即奏上。”行者见他那师父在旁侍立，忍不住大叫一声道：“陛下轻人重己！既招我师为驸马，如何教他侍立？世间称女夫谓之‘贵人’，岂有贵人不坐之理！”国王听说，大惊失色，欲退殿，恐失了观瞻，只得硬着胆，教近侍的取绣墩来，请唐僧坐了。行者才奏道：\n老孙祖居东胜神洲傲来国花果山水帘洞。父天母地，石裂吾生。曾拜至人，学成大道。复转仙乡，啸聚在洞天福地。下海降龙，登山擒兽。消死名，上生籍，官拜齐天大圣。玩赏琼楼，喜游宝阁。会天仙，日日歌欢；居圣境，朝朝快乐。只因乱却蟠桃宴，大反天宫，被佛擒伏，困压在五行山下。饥餐铁弹，渴饮铜汁，五百年未尝茶饭。幸我师出东土，拜西方，观音教令脱天灾，离大难，皈正在瑜伽门下。旧讳悟空，称名行者。\n国王闻得这般名重，慌得下了龙床，走将来，以御手挽定长老道：“驸马，也是朕之天缘，得遇你这仙姻仙眷。”三藏满口谢恩，请国王登位。复问：“那位是第二高徒?”八戒掬嘴扬威道：\n老猪先世为人，贪欢爱懒。一生混沌，乱性迷心。未识天高地厚，难明海阔山遥。正在幽闲之际，忽然遇一真人。半句话，解开业网；两三言，劈破灾门。当时省悟，立地投师，谨修二八之工夫，敬炼三三之前后。行满飞升，得超天府。荷蒙玉帝厚恩，官赐天蓬元帅，管押河兵，逍遥汉阙。只因蟠桃酒醉，戏弄嫦娥，谪官衔，遭贬临凡；错投胎，托生猪像。住福陵山，造恶无边。遇观音，指明善道。皈依佛教，保护唐僧。径往西天，拜求妙典。法讳悟能，称为八戒。\n国王听言，胆战心惊，不敢观觑。这呆子越弄精神，摇着头，掬着嘴，撑起耳朵呵呵大笑。三藏又怕惊驾，即叱道：“八戒收敛！”方才叉手拱立，假扭斯文。又问：“第三位高徒，因甚皈依?”沙和尚合掌道："}]}
{"conversation": [{"input": "", "output": "老沙原系凡夫，因怕轮回访道。云游海角，浪荡天涯。常得衣钵随身，每炼心神在舍。因此虔诚，得逢仙侣。养就孩儿，配缘姹女。工满三千，合和四相。超天界，拜玄穹，官授卷帘大将，侍御凤辇龙车，封号将军。也为蟠桃会上，失手打破玻璃盏，贬在流沙河，改头换面，造孽伤生。幸喜菩萨远游东土，劝我皈依，等候唐朝佛子，往西天求经果正。从立自新，复修大觉。指河为姓，法讳悟净，称名沙僧。\n国王见说，多惊多喜。喜的是女儿招了活佛，惊的是三个实乃妖神。正在惊喜之间，忽有正台阴阳官奏道：“婚期已选本年本月十二日，壬子辰良。周堂通利 (50) ，宜配婚姻。”国王道：“今日是何日辰?”阴阳官奏：“今日初八，乃戊申之日，猿猴献果，正宜进贤纳事。”国王大喜，即着当驾官打扫御花园馆阁楼亭，且请驸马同三位高徒安歇，待后安排合卺佳筵，着公主匹配。众等钦遵，国王退朝，多官皆散不题。\n却说三藏师徒们都到御花园，天色渐晚，摆了素膳。八戒喜道：“这一日也该吃饭了。”管办人即将素米饭、面饭等物，整担挑来。那八戒吃了又添，添了又吃，只吃得撑肠拄腹，方才住手。少顷，又点上灯，设铺盖各自归寝。长老见左右无人，却恨责行者，怒声叫道：“悟空！你这猢狲，番番害我！我说只去倒换关文，莫向彩楼前去，你怎么直要引我去看看？如今看得好么！却惹出这般事来，怎生是好?”行者陪笑道：“师父说：‘先母也是抛打绣球，遇旧缘成其夫妇。’似有慕古之意，老孙才引你去。又想着那个给孤布金寺长老之言，就此检视真假。适见那国王之面，略有些晦暗之色，但只未见公主何如耳。”\n长老道：“你见公主便怎的?”行者道：“老孙的火眼金睛，但见面，就认得真假善恶，富贵贫穷，却好施为，辨明邪正。”沙僧与八戒笑道：“哥哥近日又学得会相面了。”行者道：“相面之士，当我孙子罢了。”三藏喝道：“且休调嘴！只是他如今定要招我，果何以处之?”行者道：“且到十二日会喜之时，必定那公主出来参拜父母，等老孙在旁观看。若还是个真女人，你就做了驸马，享用国内之荣华也罢。”三藏闻言，越生嗔怒，骂道：“好猢狲！你还害我哩！却是悟能说的，我们十节儿已上了九节七八分了，你还把热舌头铎我 (51) ！快早夹着，你休开那臭口，再若无礼，我就念起咒来，教你了当不得 (52) ！”行者听说念咒，慌得跪在面前道：“莫念，莫念！若是真女人，待拜堂时，我们一齐大闹皇宫，领你去也。”师徒说话，不觉早已入更。正是："}]}
{"conversation": [{"input": "", "output": "沉沉宫漏，荫荫花香。绣户垂珠箔，闲庭绝火光。秋千索冷空留影，羌笛声残静四方。绕屋有花笼月灿，隔空无树显星芒。杜鹃啼歇，蝴蝶梦长。银汉横天宇，白云归故乡。正是离人情切处，风摇嫩柳更凄凉。\n八戒道：“师父，夜深了，有事明早再议。且睡，且睡！”师徒们果然安歇。一宵夜景已题，早又金鸡唱晓。五更三点，国王即登殿设朝。但见：\n宫殿开轩紫气高，风吹御乐透青霄。\n云移豹尾旌旗动 (53) ，日射螭头玉佩摇 (54) 。\n香雾细添宫柳绿，露珠微润苑花娇。\n山呼舞蹈千官列，海晏河清一统朝。\n众文武百官朝罢，又宣：“光禄寺安排十二日会喜佳筵。今日且整春罍 (55) ，请驸马在御花园中款玩。”吩咐仪制司领三位贤亲去会同馆少坐，着光禄寺安排三席素宴去彼奉陪。两处俱着教坊司奏乐，伏侍赏春景消迟日也。八戒闻得，应声道：“陛下，我师徒自相会，更无一刻相离。今日既在御花园饮宴，带我们去耍两日，好教师父替你家做驸马，不然，这个买卖生意弄不成。”那国王见他丑陋，说话粗俗，又见他扭头捏颈，掬嘴巴，摇耳朵，即像有些风气，犹恐搅破亲事，只得依从。便教：“在永镇华夷阁里安排二席，我与驸马同坐。留春亭上，安排三席，请三位别坐。恐他师徒们坐次不便。”那呆子才朝上唱个喏，叫声多谢，各各而退。又传旨教内宫官排宴，着三宫六院后妃与公主上头，就为添妆 子 (56) ，以待十二日佳配。将有巳时前后，那国王排驾，请唐僧都到御花园内观看。好去处：\n径铺彩石，槛凿雕栏。径铺彩石，径边石畔长奇葩；槛凿雕栏，槛外栏中生异卉。夭桃迷翡翠，嫩柳闪黄鹂。步觉幽香来袖满，行沾清味上衣多。凤台龙沼，竹阁松轩。凤台之上，吹箫引凤来仪 (57) ；龙沼之间，养鱼化龙而去 (58) 。竹阁有诗，费尽推敲裁白雪 (59) ：松轩文集，考成珠玉注青编 (60) 。假山拳石翠，曲水碧波深。牡丹亭，蔷薇架，叠锦铺绒；茉莉槛，海堂畦，堆霞砌玉。芍药异香，蜀葵奇艳。白梨红杏斗芳菲，紫蕙金萱争烂熳。丽春花、木笔花 (61) 、杜鹃花，夭夭灼灼；含笑花、凤\n仙花、玉簪花，战战巍巍。一处处红透胭脂润，一丛丛芳浓锦绣围。更喜东风回暖日，满园娇媚逞光辉。\n一行君王几位，观之良久。早有仪制司官邀请行者三人入留春亭。国王携唐僧上华夷阁，各自饮宴。那歌舞吹弹，铺张陈设，真是：\n峥嵘阊阖曙光生，凤阁龙楼瑞霭横。\n春色细铺花草绣，天光遥射锦袍明。\n笙歌缭绕如仙宴，杯斝飞传玉液清。\n君悦臣欢同玩赏，华夷永镇世康宁。"}]}
{"conversation": [{"input": "", "output": "笙歌缭绕如仙宴，杯斝飞传玉液清。\n君悦臣欢同玩赏，华夷永镇世康宁。\n此时长老见那国王敬重，无计可奈，只得勉强随喜，诚是外喜而内忧也。坐间见壁上挂着四面金屏，屏上画着春夏秋冬四景，皆有题咏，皆是翰林名士之诗：\n《春景诗》曰：\n周天一气转洪钧 (62) ，大地熙熙万象新。\n桃李争妍花烂熳，燕来画栋叠香尘。\n《夏景诗》曰：\n熏风拂拂思迟迟，宫院榴葵映日辉。\n玉笛音调惊午梦，芰荷香散到庭帏。\n《秋景诗》曰：\n金井梧桐一叶黄，珠帘不卷夜来霜。\n燕知社日辞巢去 (63) ，雁折芦花过别乡。\n《冬景诗》曰：\n天雨飞云暗淡寒，朔风吹雪积千山。\n深宫自有红炉暖，报道梅开玉满栏。\n那国王见唐僧恣意看诗，便道：“驸马喜玩诗中之味，必定善于吟哦。如不吝珠玉 (64) ，请依韵各和一首如何?”长老是个对景忘情，明心见性之意，见国王钦重，命和前韵，他不觉忽谈一句道：“日暖冰消大地钧。”国王大喜，即召侍卫官：“取文房四宝，请驸马和完录下，俟朕缓缓味之。”长老欣然不辞，举笔而和：\n和《春景诗》曰：\n日暖冰消大地钧，御园花卉又更新。\n和风膏雨民沾泽，海晏河清绝俗尘。\n和《夏景诗》曰：\n斗指南方白昼迟，槐云榴火斗光辉。\n黄鹂紫燕啼宫柳，巧啭双声入绛帏。\n和《秋景诗》曰：\n香飘橘绿与橙黄，松柏青青喜降霜。\n篱菊半开攒锦绣，笙歌韵彻水云乡。\n和《冬景诗》曰：\n瑞雪初晴气味寒，奇峰巧石玉团山。\n炉烧兽炭煨酥酪，袖手高歌倚翠栏。\n国王见和大喜，称唱道：“好个‘袖手高歌倚翠栏’！”遂命教坊司以新诗奏乐，尽日而散。\n行者三人在留春亭亦尽受用，各饮了几杯，也都有些酣意。正欲去寻长老，只见长老已同国王在一阁。八戒呆性发作，应声叫道：“好快活，好自在，今日也受用这一日了！却该趁饱儿睡觉去也。”沙僧笑道：“二哥忒没修养，这气饱饫如何睡觉?”八戒道：“你那里知，俗语云：‘吃了饭儿不挺尸，肚里没板脂’哩！”"}]}
{"conversation": [{"input": "", "output": "唐僧与国王相别，只谨言，只谨言。既至亭内，嗔责他三人道：“汝等越发村了！这是甚么去处，只管大呼小叫！倘或恼着国王，却不被他伤害性命?”八戒道：“没事，没事。我们与他亲家礼道的，他便不好生怪。常言道：‘打不断的亲，骂不断的邻。’大家耍子，怕他怎的?”长老叱道，教：“拿过呆子来，打他二十禅杖！”行者果一把揪翻，长老举杖就打。呆子喊叫道：“驸马爷爷！饶罪，饶罪！”旁有陪宴官劝住。呆子爬将起来，突突嚷嚷的道：“好贵人！好驸马！亲还未成，就行起王法来了。”行者侮着他嘴道：“莫胡说，莫胡说！快早睡去。”他们又在留春亭住了一宿。到明早，依旧宴乐。\n不觉乐了三四日，正值十二日佳辰。有光禄寺三部各官回奏道：“臣等自八日奉旨，驸马府已修完，专等妆奁铺设。合卺宴亦已完备，荤素共五百馀席。”国王心喜，正欲请驸马赴席，忽有内宫官对御前启奏道：“万岁，正宫娘娘有请。”国王遂退入内官，只见那三宫皇后，六院嫔妃，引领着公主，都在昭阳宫谈笑，真个是花团锦簇！那一片富丽妖娆，真胜似天堂月殿，不亚于仙府瑶宫。有《喜会佳姻》新词四首为证。\n《喜词》云：喜，喜，喜！欣然乐矣。结婚姻，恩爱美。巧样宫妆，嫦娥怎比。\n龙钗与凤 ，艳艳飞金缕。樱唇皓齿朱颜， 娜如花轻体。锦重重五\n彩丛中，香拂拂千金队里。\n《会词》云：\n会，会，会！妖娆娇媚。赛毛嫱 (65) ，欺楚妹。倾国倾城 (66) ，比花比玉。妆饰更鲜妍，钗环多艳丽。兰心蕙性清高 (67) ，粉脸冰肌荣贵。黛眉一线远山微，窈窕嫣蚺攒锦队。\n《佳词》云：\n佳，佳，佳！玉女仙娃。深可爱，实堪夸。异香馥郁，脂粉交加。天台福地远，怎似国王家。笑语纷然娇态，笙歌缭绕喧哗。花堆锦砌千般美，看遍人间怎若他。\n《姻词》云：\n姻，姻，姻！兰麝香喷。仙子阵，美人群。嫔妃换彩，公主妆新。云鬓堆鸦髻，霓裳压凤裙。一派仙音嘹喨，两行朱紫缤纷。当年曾结乘鸾信 (68) ，今朝幸喜会佳姻。"}]}
{"conversation": [{"input": "", "output": "却说国王驾到，那后妃引着公主并彩女、宫娥都来迎接。国王喜孜孜进了昭阳宫坐下。后妃等朝拜毕，国王道：“公主贤女，自初八日结彩抛球，幸遇圣僧，想是心愿已足。各衙门官，又能体朕心，各项事俱已完备。今日正是佳期，可早赴合卺之宴，不要错过时辰。”那公主走近前，倒身下拜奏道：“父王，乞赦小女万千之罪，有一言启奏：这几日闻得宫官传说，唐圣僧有三个徒弟，他生得十分丑恶，小女不敢见他，恐见时必生恐惧。万望父王将他发放出城方好，不然惊伤弱体，反为祸害也。”国王道：“孩儿不说，朕几乎忘了，果然生得有些丑恶。连日教他在御花园里留春亭管待，趁今日就上殿，打发他关文，教他出城，却好会宴。”公主叩头谢了恩。国王即出驾上殿，传旨请驸马共他三位。\n原来那唐僧捏指头儿算日子，熬至十二日，天未明就与他三人计较道：“今日却是十二了，这事如何区处?”行者道：“那国王我已识得他有些晦气，还未沾身，不为大害。但只不得公主见面，若得出来，老孙一觑，就知真假，方才动作。你只管放心，他如今一定来请，打发我等出城。你自应承莫怕，我闪闪身儿就来，紧紧随护你也。”师徒们正讲，果见当驾官同仪制司来请。行者笑道：“去来，去来！必定是与我们送行，好留师父会合。”八戒道：“送行必定有千百两黄金白银，我们也好买些人事回去 (69) 。到我那丈人家，也再会亲耍子儿去耶。”沙僧道：“二哥箝着口休乱说，只凭大哥主张。”\n遂此将行李、马匹，俱随那些官到于丹墀下。国王见了，教请行者三位近前道：“汝等将关文拿上来，朕当用宝花押交付汝等，外多备盘缠，送你三位早去灵山见佛。若取经回来，还有重谢。留驸马在此，勿得悬念。”行者称谢，遂教沙僧取出关文递上。国王看了，即用了印，押了花字，又取黄金十锭，白金二十锭，聊达亲礼。八戒原来财色心重，即去接了。行者朝上唱个喏道：“聒噪，聒噪！”便转身要走，慌得个三藏一毂辘爬起，扯住行者，咬响牙根道：“你们都不顾我就去了?”行者把手捏着三藏手掌，丢个眼色道：“你在这里宽怀欢会，我等取了经，回来看你。”那长老似信不信的，不肯放手。多官都看见，以为实是相别而去。早见国王又请驸马上殿，着多官送三位出城。长老只得放了手上殿。\n行者三人同众出了朝门，各自相别。八戒道：“我们当真的走哩?”行者不言语，只管走至驿中。驿丞接入，看茶，摆饭。行者对八戒、沙僧道：“你两个只在此，切莫出头。但驿丞问甚么事情，且含糊答应，莫与我说话。我保师父去也。”"}]}
{"conversation": [{"input": "", "output": "好大圣，拔一根毫毛，吹口仙气叫：“变！”即变作本身模样，与八戒、沙僧同在驿内。真身却幌的跳在半空，变作一个蜜蜂儿，其实小巧。但见：\n翅黄口甜尾利，随风飘舞颠狂。最能摘蕊与偷香，度柳穿花摇荡。 辛苦几番淘染，飞来飞去空忙。酿成浓美自何当，只好留存名状。\n你看他轻轻的飞入朝中，远见那唐僧在国王左边绣墩上坐着，愁眉不展，心存焦燥。径飞至他毘卢帽上，悄悄的爬及耳边，叫道：“师父，我来了，切莫忧虑。”这句话，只有唐僧听见，那伙凡人，莫想知觉。唐僧听见，始觉心宽。不一时，宫官来请道：“万岁，合卺嘉筵已排设在 鹊宫中，娘娘与公主，俱在宫伺候，专请万岁同贵人会亲也。”国王喜之不尽，即同驸马进宫而去。正是那：\n邪主爱花花作祸，禅心动念念生愁。\n毕竟不知唐僧在内宫怎生解脱，且听下回分解。\n第九十五回　假合形骸擒玉兔 真阴归正会灵元\n却说那唐僧忧忧愁愁，随着国王至后宫，只听得鼓乐喧天，随闻得异香扑鼻，低着头，不敢仰视。行者暗里欣然，叮在那毘卢帽顶上，运神光，睁火眼金睛观看，又只见那两班彩女，摆列的似蕊宫仙府，胜强似锦帐春风。真个是：\n娉婷 娜，玉质冰肌。一双双娇欺楚女，一对对美赛西施。云髻高盘飞彩凤，娥眉微显远山低。笙簧杂奏，箫鼓频吹。宫商角徵羽，抑扬高下齐。清歌妙舞常堪爱，锦砌花团色色怡。\n行者见师父全不动念，暗自里咂嘴夸称道：“好和尚！好和尚！身居锦绣心无爱，足步琼瑶意不迷。”\n少时，皇后、嫔妃簇拥着公主出 鹊宫 (70) ，一齐迎接，都道声：“我王万岁，万万岁！”慌的个长老战战兢兢，莫知所措。行者早已知识，见那公主头顶上微露出一点妖氛，却也不十分凶恶，即忙爬近耳朵叫道：“师父，公主是个假的。”长老道：“是假的，却如何教他现相?”行者道：“使出法身，就此拿他也。”长老道：“不可，不可！恐惊了主驾。且待君后退散，再使法力。”\n那行者一生性急，那里容得，大咤一声，现了本相，赶上前揪住公主骂道：“好业畜！你在这里弄假成真，只在此这等受用也尽够了，心尚不足，还要骗我师父，破他的真阳，遂你的淫性哩！”唬得那国王呆呆挣挣，后妃跌跌爬爬，宫娥彩女无一个不东躲西藏，各顾性命。好便似："}]}
{"conversation": [{"input": "", "output": "春风荡荡，秋气潇潇。春风荡荡过园林，千花摆动；秋气潇潇来径苑，万叶飘摇。刮折牡丹攲槛下，吹歪芍药卧栏边。沼岸芙蓉乱撼，台基菊蕊铺堆。海棠无力倒尘埃，玫瑰有香眠野径。春风吹折芰荷楟，冬雪压歪梅嫩蕊。石榴花瓣，乱落在内院东西；岸柳枝条，斜垂在皇宫南北。好花风雨一宵狂，无数残红铺地锦。\n三藏一发慌了手脚，战兢兢抱住国王，只叫：“陛下，莫怕！莫怕！此是我顽徒使法力，辨真假也。”\n却说那妖精见事不谐，挣脱了手，解剥了衣裳，捽捽头，摇落了钗环首饰，即跑到御花园土地庙里，取出一条碓嘴样的短棍，急转身来乱打行者。行者随即跟来，使铁棒劈面相迎。他两个吆吆喝喝，就在花园斗起，后却大显神通，各驾云雾，杀在空中。这一场：\n金箍铁棒有名声，碓嘴短棍无人识。一个因取真经到此方，一个为爱奇花来住迹。那怪久知唐圣僧，要求配合元精液。旧年摄去真公主，变作人身钦爱惜。今逢大圣认妖氛，救援活命分虚实。短棍行凶着顶丢，铁棒施威迎面击。喧喧嚷嚷两相持，云雾满天遮白日。\n他两个杀在半空赌斗，吓得那满城中百姓心慌，尽朝里多官胆怕。长老扶着国王，只叫：“休惊！请劝娘娘与众等莫怕。你公主是个假作真形的，等我徒弟拿住他，方知好歹也。”那些妃子，有胆大的，把那衣服、钗环拿与皇后看了，道：“这是公主穿的，戴的，今都丢下，精着身子，与那和尚在天上争打，必定是个妖邪。”此时国王、后妃人等才正了性，望空仰视不题。\n却说那妖精与大圣斗经半日，不知胜败。行者把棒丢起，叫一声：“变！”就以一变十，以十变百，以百变千，半天里好似蛇游蟒搅，乱打妖邪。妖邪慌了手脚，将身一闪，化道清风，即奔碧空之上逃走。行者念声咒语，将铁棒收做一根，纵祥光一直赶来。将近西天门，望见那旌旗 灼，行者厉声高叫道：“把天门的，挡住妖精，不要放他走了！”真个那天门上，有护国天王帅领着庞、刘、苟、毕四大元帅，各展兵器拦阻。妖邪不能前进，急回头舍死忘生，使短棍又与行者相持。\n这大圣用心力轮铁棒，仔细迎着看时，见那短棍儿一头壮，一头细，却似春碓臼的杵头模样，叱咤一声，喝道：“业畜！你拿的是甚么器械，敢与老孙抵敌！快早降伏，免得这一棒打碎你的天灵！”那妖邪咬着牙道：“你也不知我这兵器！听我道：\n仙根是段羊脂玉，磨琢成形不计年。\n混沌开时吾已得，洪蒙判处我当先。\n源流非比凡间物，本性生来在上天。\n一体金光和四相。五行瑞气合三元。\n随吾久住蟾宫内，伴我常居桂殿边 (71) 。\n因为爱花垂世境，故来天竺假婵娟。"}]}
{"conversation": [{"input": "", "output": "随吾久住蟾宫内，伴我常居桂殿边 (71) 。\n因为爱花垂世境，故来天竺假婵娟。\n与君共乐无他意，欲配唐僧了宿缘。\n你怎欺心破佳偶，死寻赶战逞凶顽！\n这般器械名头大，在你金箍棒子前。\n广寒宫里捣药杵，打人一下命归泉。”\n行者闻说，呵呵冷笑道：“好业畜啊！你既住在蟾宫之内，就不知老孙的手段？你还敢在此支吾？快早现相降伏，饶你性命！”那怪道：“我认得你是五百年前大闹天宫的弼马温，理当让你。但只是破人亲事，如杀父母之仇，故此情理不甘，要打你欺天罔上的弼马温！”那大圣恼得是“弼马温”三字，他听得此言，心中大怒，举铁棒劈面就打，那妖邪轮杵来迎，就于西天门前，发狠相持。这一场：\n金箍棒，捣药杵，两般仙器真堪比。那个为结婚姻降世间，这个因保唐僧到这里。原来是国王没正经，爱花引得妖邪喜。致使如今恨苦争，两家都把顽心起。一冲一撞赌输赢，劖语劖言齐斗嘴。药杵英雄世罕稀，铁棒神威还更美。金光湛湛幌天门，彩雾辉辉连地里。来往战经十数回，妖邪力弱难搪抵。\n那妖精与行者又斗了十数回，见行者的棒势紧密，料难取胜，虚丢一杵，将身幌一幌，金光万道，径奔正南上败走。大圣随后追袭，忽至一座大山，妖精按金光，钻人山洞，寂然不见。又恐他遁身回国，暗害唐僧，他认了这山的规模，返云头径转国内，此时有申时矣。"}]}
{"conversation": [{"input": "", "output": "那国王正扯着三藏，战战兢兢，只叫：“圣僧救我！”那些嫔妃、皇后也正怆惶，只见大圣自云端里落将下来，叫道：“师父，我来也！”三藏道：“悟空立住，不可惊了圣躬。我问你，假公主之事，端的如何?”行者立于 鹊宫外，叉手当胸道：“假公主是个妖邪。初时与他打个半日，他战不过我，化道清风，径往天门上跑，是我吆喝天神挡住。他现了相，又与我斗到十数合，又将身化作金光，败回正南上一座山上。我急追至山，无处寻觅，恐怕他来此害你，特地回顾也。”国王听说，扯着唐僧问道：“既然假公主是个妖邪，我真公主在于何处?”行者应声道：“待我拿住假公主，你那真公主自然来也。”那后妃等闻得此言，都解了恐惧，一个个上前拜告道：“望圣僧救得我真公主来，分了明暗，必当重谢。”行者道：“此间不是我们说话处，请陛下与我师出宫上殿，娘娘等各转各宫，召我师弟八戒、沙僧来朝保佑老师，我却好去降妖。一则分了内外，二则免我悬心。谨当辨明，以表我一场心力。”国王依言，感谢不已。遂与唐僧携手出宫，径至殿上。众后妃各各回宫。一壁厢教备素膳，一壁厢请八戒、沙僧。须臾间，二个早至。行者备言前事，教他两个用心护持。这大圣纵筋斗云，飞空而去。那殿前多官，一个个望空礼拜不题。\n孙大圣径至正南方那座山上寻找。原来那妖邪败了阵，到此山钻入窝中，将门儿使石块挡塞，虚怯怯藏隐不出。行者寻一会不见动静，心甚焦恼，捻着诀念动真言，唤出那山中土地、山神审问。少时，二神至了，叩头道：“不知，不知！知当远接，万望恕罪！”行者道：“我且不打你。我问你：这山叫做甚么名字？此处有多少妖精？从实说来，饶你罪过。”二神告道：“大圣，此山唤做毛颖山，山中只有三处兔穴，亘古至今，没甚妖精，乃五环之福地也。大圣要寻妖精，还是西天路上去有。”行者道：“老孙到了西天天竺国，那国王有个公主被个妖精摄去，抛在荒野，他就变做公主模样，戏哄国王，结彩楼，抛绣球，欲招驸马。我保唐僧至其楼下，被他有心打着唐僧，欲为配偶，诱取元阳。是我识破，就于宫中现身捉获。他就脱了人衣、首饰，使一条短棍，唤名捣药杵，与我斗了半日，他就化清风而去。被老孙赶至西天门，又斗有十数合，他料不能胜，复收金光，逃至此处。如何不见?”"}]}
{"conversation": [{"input": "", "output": "二神听说，即引行者去那三窟中寻找。始于山脚下窟边看处，亦有几个草兔儿，也惊得走了。寻至绝顶上窟中看时，只见两块大石头，将窟门挡住。土地道：“此间必是妖邪赶急钻进去也。”行者即使铁棒，捎开石块。那妖邪果藏在里面，呼的一声就跳将出来，举药杵来打。行者轮起铁棒架住，唬得那山神倒退，土地忙奔。那妖邪口里囔囔突突的骂着山神、土地道：“谁教你引着他往这里来找寻！”他支支撑撑的，抵着铁棒，且战且退，奔至空中。\n正在危急之际，却又天色晚了。这行者愈发狠性下毒手，恨不得一棒打杀。忽听得九霄碧汉之间，有人叫道：“行者莫动手，莫动手，棍下留情！”行者回头看时，原来是太阴星君，后带着姮娥仙子，降彩云到于当面。慌得行者收了铁棒，躬身施礼道：“老太阴，那里来的？老孙失回避了。”太阴道：“与你对敌的这个妖邪，是我广寒宫捣玄霜仙药之玉兔也。他私自偷开玉关金锁走出宫来，经今一载。我算他目下有伤命之灾，特来救他性命。望大圣看老身饶他罢。”行者喏喏连声，只道：“不敢，不敢！怪道他会使捣药杵，原来是个玉兔儿！老太阴不知，他摄藏了天竺国王之公主，却又假合真形，欲破我圣僧师父之元阳，其情其罪，其实何甘！怎么便可轻恕饶他?”太阴道：“你亦不知。那国王之公主，也不是凡人，原是蟾宫中之素娥。十八年前，他曾把玉兔儿打了一掌，却就思凡下界，一灵之光，遂投胎于国王正宫皇后之腹，当时得以降生。这玉兔儿怀那一掌之仇，故于旧年走出广寒，抛素娥于荒野。但只是不该欲配唐僧，此罪真不可逭。幸汝留心，识破真假，却也未曾伤损你师。万望看我面上，恕他之罪，我收他去也。”行者笑道：“既有这些因果，老孙也不敢抗违。但只是你收了玉免儿，恐那国王不信，敢烦太阴君同众仙妹将玉兔儿拿到那厢，对国王明证明证。一则显老孙之手段，二来说那素娥下降之因由，然后着那国王取素娥公主之身，以见显报之意也。”太阴君信其言，用手指定妖邪，喝道：“那业畜还不归正同来！”玉兔儿打个滚，现了原身。真个是：\n缺唇尖齿，长耳稀须。团身一块毛如玉，展足千山蹄若飞。直鼻垂酥，果赛霜华填粉腻；双睛红映，犹欺雪上点胭脂。伏在地，白穰穰一堆素练；伸开腰，白铎铎一架银丝。几番家，吸残清露瑶天晓，捣药长生玉杵奇。"}]}
{"conversation": [{"input": "", "output": "那大圣见了不胜欣喜，踏云光向前引导。那太阴君领着众姮娥仙子，带着玉兔儿，径转天竺国界。此时正黄昏，看看月上，到城边，闻得谯楼上擂鼓。那国王与唐僧尚在殿内，八戒、沙僧与多官都在阶前，方议退朝。只见正南上一片彩霞，光明如昼。众抬头看处，又闻得孙大圣厉声高叫道：“天竺陛下，请出你那皇后嫔妃看者。这宝幢下乃月宫太阴星君，两边的仙妹是月里嫦娥。这个玉兔儿却是你家的假公主，今现真相也。”那国王急召皇后、嫔妃与宫娥、彩女等众，朝天礼拜。他和唐僧及多官亦俱望空拜谢。满城中各家各户，也无一人不设香案，叩头念佛。正此观看处，猪八戒动了欲心，忍不住跳在空中，把霓裳仙子抱住道：“姐姐，我与你是旧相识，我和你耍子儿去也。”行者上前揪着八戒，打了两掌，骂道：“你这个村泼呆子！此是甚么去处，敢动淫心！”八戒道：“拉闲散闷耍子而已 (72) ！”那太阴君令转仙幢与众嫦娥收回玉兔，径上月宫而去。\n行者把八戒揪落尘埃。这国王在殿上谢了行者，又问前因道：“多感神僧大法力捉了假公主，朕之真公主，却在何处所也?”行者道：“你那真公主也不是凡胎，就是蟾宫里素娥仙子。因十八年前，他将玉兔儿打了一掌，就思凡下界，投胎在你正宫腹内，生下身来。那玉兔儿怀恨前仇，所以于旧年间偷开玉关金锁走下来，把素娥摄抛荒野，他却变形哄你。这段因果，是太阴君亲口才与我说的。今日既去其假者，明日请御驾去寻其真者。”国王闻说，又心意惭惶，止不住腮边流泪道：“孩儿！我自幼登基，虽城门也不曾出去，却教我那里去寻你也！”行者笑道：“不须烦恼，你公主现在给孤布金寺里装风。今且各散，到天明我还你个真公主便是。”众官又拜伏奏道：“我王且心宽。这几位神僧，乃腾云驾雾之神佛，必知未来过去之因由。明日即烦神僧四众同去一寻，便知端的。”国王依言，即请至留春亭摆斋安歇。此时已近二更。正是那：\n铜壶滴漏月华明，金铎叮当风送声 (73) 。\n杜宇正啼春去半，落花无路近三更。\n御圆寂寞秋千影，碧落空浮银汉横。\n三市六街无客走，一天星斗夜光晴。\n当夜各寝不题。"}]}
{"conversation": [{"input": "", "output": "御圆寂寞秋千影，碧落空浮银汉横。\n三市六街无客走，一天星斗夜光晴。\n当夜各寝不题。\n这一夜，国王退了妖气，陡长精神，至五更三点复出临朝。朝毕，命请唐僧四众，议寻公主。长老随至，朝上行礼。大圣三人，一同打个问讯。国王欠身道：“昨所云公主孩儿，敢烦神僧为一寻救。”长老道：“贫僧前日自东来，行至天晚，见一座给孤布金寺，特进求宿，幸那寺僧相待。当晚斋罢，步月闲行，行至布金旧园观看基址，忽闻悲声入耳，询问其由。本寺一老僧，年已百岁之外，他屏退左右，细细的对我说了一遍，道：‘悲声者，乃旧年春深时，我正明性月，忽然一阵风生，见西子抛掷在地。’那僧问之，女子道：‘我是天竺国国王公主，因为夜间玩月观花，被风刮至于此。’那老僧多知人礼，即将公主锁在一间僻静房中：‘惟恐本寺顽僧污染，只说是妖精被我锁住。’公主识得此意，日间胡言乱语，讨些茶饭吃了；夜深无人处，思量父母悲啼。那老僧也曾来国打听几番，见公主在官无恙，所以不敢声言举奏。因见我徒弟有些神通，那老僧千叮万嘱，教贫僧到此查访。不期他原是蟾宫玉兔为妖，假合真形，变作公主模样。他却又有心要破我元阳，幸亏我徒弟施威显法，认出真假，今已被太阴星收去。贤公主见在布金寺装风也。”国王见说此详细，放声大哭。早惊动三宫六院，都来问及前因，无一人不痛哭者。良久，国王又问：“布金寺离城多远?”三藏道：“只有六十里路。”国王遂传旨：“着东西二宫守殿，掌朝太师卫国，朕同正宫皇后帅多官、四神僧，去寺取公主也。”\n当时摆驾，一行出朝。你看那行者就跳在空中，把腰一扭，先到了寺里。众僧慌忙跪接道：“老爷去时，与众步行，今日何从天上下来?”行者笑道：“你那老师在于何处？快叫他出来，排设香案接驾。天竺国王、皇后、多官与我师父都来了。”众僧不解其意，即请出那老僧。老僧见了行者，倒身下拜道：“老爷，公主之事如何?”行者把那假公主抛绣球，欲配唐僧，并赶捉赌斗，与太阴星收去玉兔之言，备陈了一遍。那老僧又磕头拜谢，行者搀起道：“且莫拜，且莫拜。快安排接驾。”众僧才知后房里锁得是个女子。一个个惊惊喜喜，便都设了香案，摆列山门之外，穿了袈裟，撞起钟鼓等候。不多时，圣驾早到。果然是：\n缤纷瑞霭满天香，一座荒山倏被祥 (74) 。\n虹流千载清河海，电绕长春赛禹汤。\n草木沾恩添秀色，野花得润有馀芳。\n古来长者留遗迹，今喜明君降宝堂。"}]}
{"conversation": [{"input": "", "output": "草木沾恩添秀色，野花得润有馀芳。\n古来长者留遗迹，今喜明君降宝堂。\n国王到于山门之外，只见那众僧齐齐整整，俯伏接拜，又见孙行者立在中间，国王道：“神僧何先到此?”行者笑道：“老孙把腰略扭一扭儿，就到了。你们怎么就走这半日?”随后唐僧等俱到。长老引驾，到于后面房边，那公主还装风胡说。老僧跪指道：“此房内就是旧年风吹来的公主娘娘。”国王即令开门，随即打开铁锁开了门。国王与皇后见了公主，认得形容，不顾秽污，近前一把搂抱道：“我的受苦的儿呵！你怎么遭这等折磨，在此受罪！”真是父母子女相逢，比他人不同。三人抱头大哭，哭了一会，叙毕离情，即令取香汤，教公主沐浴更衣，上辇回国。\n行者又对国王拱手道：“老孙还有一事奉上。”国王答礼道：“神僧有事吩咐，朕即从之。”行者道：“他这山，名为百脚山，近来说有蜈蚣成精，黑夜伤人，往来行旅，甚为不便。我思蜈蚣惟鸡可以降伏，可选绝大雄鸡千只，撒放山中，除此虫毒。就将此山名改换改换，赐文一道敕封，就当谢此僧存养公主之恩也。”国王甚喜，领诺。随差官进城取鸡，又改山名为宝华山，仍着工部办料重修，赐与封号，唤做“敕建宝华山给孤布金寺”，把那老僧封为“报国僧官”，永远世袭，赐俸三十六石。僧众谢了恩，送驾回朝。公主入宫，各各相见，安排筵宴，与公主释闷贺喜。后妃母子，复聚首团 ；\n国王君臣，亦共喜，饮宴一宵不题。\n次早，国王传旨，召丹青图下圣僧四众喜容，供养在华夷楼上。又请公主新妆重整，出殿谢唐僧四众救苦之恩。谢毕，唐僧辞王西去。那国王那里肯放，大设佳宴，一连吃了五六日，着实好了呆子，尽力放开肚量受用。国王见他们拜佛心重，苦留不住，遂取金银二百锭，宝贝各一盘奉谢。师徒们一毫不受。教摆銮驾，请老师父登辇，差官远送。那后妃并臣民人等俱各叩谢不尽。及至前途，又见众僧叩送，俱不忍相别。行者见送者不肯回去，无已，捻诀往巽地上吹口仙气，一阵暗风，把送的人都迷了眼目，方才得脱身而去。这正是：\n沐净恩波归了性，出离金海悟真空。\n毕竟不知前路如何，且听下回分解。\n--------------------\n(1) 　修禅何处用工夫——这首《瑞鹧鸪》词，作者马丹阳，见《渐悟集》(《道藏》七八六卷)。\n(2) 　轮藏——能旋转的、藏置佛经的书架。轮藏的另一意思是佛经三藏之一。据前面说到“佛阁”、“僧房”、“浮屠”等建筑，则这里可能指藏经阁。"}]}
{"conversation": [{"input": "", "output": "(3) 　金谷园——晋代石崇的豪华别墅，在河阳之金谷。《晋书》卷三十三《石崇传》：“崇有别馆在河阳之金谷，一名梓泽。”后来人们用金谷园比喻豪华的私家园苑。\n(4) 　辋(wǎng)川图——唐代大诗人王维，又是个著名画家。后人认为他创造了水墨 渲淡之法，与唐代李思训的青绿金碧画为两派。他的山水画，画思入神，为后人 尊崇。他卜居辋川，风景秀丽，所以他为他的别业，如华子冈、竹里馆等绘画 成卷，这就是历代享有盛名的《辋川图》。辋川在今陕西蓝田县南。《新唐书》卷 二百一十五《王维传》：“画思入神，至山水平远，云势石色，绘工以为天机所到， 学者不及也。”又，《宣和画谱》卷十：“王维……至其卜筑辋川，亦在图画中，是 其胸次所存，无适而不潇洒，移志于画，过人宜也。”又，元·汤垕《画鉴》：“王 右丞维，工人物山水，笔意清润，画罗汉佛像甚佳。平生喜作雪景、剑阁、栈道、 骡网、晓行、捕鱼、雪渡、村墟等图。其画《辋川图》，世之最著者也。盖其胸次 潇洒，意之所至，落笔便与庸史不同。”后人用《辋川图》比喻风景秀丽的地方。\n(5) 　鳌峰——原指江海中的仙岛，因为古时传说仙岛由巨鳌背负。这里比喻装饰很 多花灯的灯山。下文所说的“鱼龙出海”、“鸾凤腾空”都是灯山上的内容。又， 宋·周密《武林旧事·元夕》记载宫中庆祝元夕的情况：“往往于复古、膺福、清 燕、明华等殿张挂，及宣德门、梅堂、三闲台等处临时取旨，起立鳌山。灯之品 极多，每以苏灯为最，圈片大者径三四尺，皆五色琉璃所成，山水人物、花竹翎 毛，种种奇妙，俨然著色便面也。”\n(6) 　上元——正月十五称为“上元节”。\n(7) 　一鉴初升——鉴，镜子，形容满月。这里，一鉴初升的意思，是说十五的月亮像一面镜子一样，刚刚升起。。\n(8) 　冯夷——古代传说中的黄河神，也泛指水神。这句的意思是月亮照在水中，好像水神捧出的一只银盘。\n(9) 　铁锁星桥、灯花火树——都描写灿烂的花灯。星桥原指天上的鹊桥。这里化用唐·苏味道的诗《正月十五夜》：“火树银花合，星桥铁锁开。”"}]}
{"conversation": [{"input": "", "output": "(10) 　长鲸灯李白高乘——人称李白为“骑鲸客”。杜甫《送孔巢父谢病归游江东兼呈李白》诗：“若逢李白骑鲸鱼，道甫问讯今如何？”“骑鲸鱼”原来是扬雄《羽猎赋》中的文句：“乘巨鳞，骑京鱼，浮彭蠡，目有虞。”因为杜甫的诗，李白成了“骑鲸客”。后来又有李白骑鲸鱼登仙的故事。宋·苏轼《和陶都主簿》诗：“愿因骑鲸李，追此御风列。”又，金·李俊民《李太白图》诗：“不因采石江头月，那得骑鲸去上天。”\n(11) 　韂(chàn)——垫在马鞍下，垂与两旁挡泥的马具。这里代指马。\n(12) 　金吾不禁——金吾是掌管京城治安的武官。京城平时宵禁，到一定的时候，行人就该回家或回旅店。元宵节看灯游玩的人，往往玩到深夜，那一夜金吾解除禁令，不作“宵禁”。\n(13) 　 跷——踩高跷。节日中，人们扮成各种人物，踩着高跷表演。\n(14) 　灯马——成束的大灯芯。\n(15) 　三只羊……开泰——赶三只羊，齐吆喝“开泰”，隐指“三阳开泰”。羊与阳谐音。《易经》认为正月泰卦，三阳生于下，冬去春来，阴消阳长，有吉亨之象。所以人们都以“三阳开泰”作为年初的吉祥话。这里是四值功曹用吉利话来破解唐僧的灾难。\n(16) 　风息——消息，实况。\n(17) 　泰极生否——泰，通达的意思。《易经·序卦》：“履而泰，然后安，故受之以泰。泰者。通也。”否，意思是阻隔、困厄。这句的意思是过于顺畅了，就会生出困厄来。《易经·杂卦》：“否泰，反其类也。”意思是丕和泰是相反相成的，否极则泰来，泰极则生否。\n(18) 　一阵——阵是多义字，这里作量词用，意思是一群。\n(19) 　蜚英——蜚同飞；英，花。蜚英即落花。是说妖魔身上的花纹，像锦绣的花朵。\n(20) 　概县——全县。\n(21) 　艮地——东北方向的地方。《易经·说卦》：“艮，东北之卦也。”\n(22) 　火焰虫儿——即萤火虫。《礼记·月令》说：“腐草为萤。”所以下面有“古云腐草为萤”的话。\n(23) 　懞——同蒙，蒙上。是说藤杖上有花纹。\n(24) 　 ——此字尚未见字书。可能是牛叫声。\n(25) 　四木禽星——即下面所说的角木蛟、斗木獬、奎木狼、井木犴四位道教神仙。他们原本是二十八宿星辰里的角星、斗星、奎星、井星。二十八宿，详见前注。二十八宿的名字，第一字是星名，第二字是五行中的一字，第三字是一种动物名。四木，就是中间一字，属五行中的“木”。"}]}
{"conversation": [{"input": "", "output": "(26) 　 琚(chē jū) ——海中大贝，这里指大贝的贝壳，可制作饰物。\n(27) 　的决——处决。\n(28) 　梦梦乍——没睡醒，迷迷糊糊的样子。\n(29) 　三台——应该是三思台的简称。“三思台”是元代俗语，指心窝。如元无名氏杂剧《小尉迟》第二折：“我鞭打碎他天灵盖，枪搠透他三思台。”这句的意思是，情性空灵明净，心中还有什么需要明辨的？\n(30) 　个里——此中，其中。\n(31) 　八字红墙——寺庙门楼两侧的墙呈八字形，用红砖砌成。说明这座寺庙规模不小，原建筑是很讲究的。\n(32) 　十方常住——僧道称寺庙、田地、什物为“常住”：十方常住的意思是能接待各方僧人的寺庙。\n(33) 　香积——即“香积厨”，寺庙中的厨房。\n(34) 　常住——指在寺庙常住的僧人。\n(35) 　挂榻——即挂搭，游方僧人，注已见前。\n(36) 　行童——寺庙中做杂役的小和尚\n(37) 　头底——底细。\n(38) 　一望——近距离。目力所及的地方。\n(39) 　百脚山——蜈蚣俗称“百脚”。因山多百脚而得名。\n(40) 　须达多——或也称“苏达多”，古代印度舍卫国给孤独长者的本名。他是舍卫城的富豪，性好慈善，在王舍城听释迦说法，深为感悟，心中皈依。请佛到舍卫国，并购得太子的祇多园林，赠给释迦说法。于是佛法大行。\n(41) 　突突哝哝——嘟嘟囔囔。\n(42) 　聆音察理——听到声音就能明察事理。\n(43) 　鉴貌辨色——观察和识辨人的容貌和神色，也有见机而行的意思。\n(44) 　锦标——锦旗。是说此城楼墙依地势插锦旗，一派繁华景象。与下一句对应。\n(45) 　引袋——招文袋，即放公文的袋子。\n(46) 　齐咳咳——齐声儿。\n(47) 　济济哄哄——杂乱嘈杂的样子。\n(48) 　把牙傞(suō)一傞——龇一龇牙。\n(49) 　嫁鸡逐鸡，嫁犬逐犬——此是古代俗语，并且是女子道德的一条重要的准绳。《埤雅》：“嫁鸡，与之飞；嫁狗，与之走。”又，唐·杜甫诗《新婚别》：“生女有所归，鸡狗亦得将。君今往死地，沉痛迫中肠。”又，宋·庄绰《鸡肋编》卷下：“杜少陵《新婚别》云：‘鸡狗亦得将’，世谓谚云‘嫁得鸡，逐鸡飞；嫁得狗，逐狗走。’之语也。”\n(50) 　周堂——古代算命的术士认为“周堂”是利于婚嫁的日子。\n(51) 　铎——刺，戳。\n(52) 　了当不得——承当不起。"}]}
{"conversation": [{"input": "", "output": "(51) 　铎——刺，戳。\n(52) 　了当不得——承当不起。\n(53) 　豹尾——宫中仪仗之一。《宋史》卷一百四十九《舆服一》：“豹尾车。古者军正建豹尾。汉制，最后车一乘垂豹尾，豹尾以前即同禁中。唐贞观后，始加此车于卤簿内，制同黄钺车。上载朱漆杆，首缀豹尾，右武卫队正一人执之。驾两马，驾士十五人。”又，宋·吴自牧《梦梁录》卷五：《驾诣景灵宫》：“卤簿仪仗，有高旗大扇，画戟长矛，以五色……或执大斧胯剑锐牌持镫棒者，或持杆上悬豹尾者。”\n(54) 　螭——古代传说中一种无角的龙，皇宫中，殿陛中间石板上，雕螭龙做为装饰。螭头上有圆环等物装饰，“玉佩”即指此类雕刻物。\n(55) 　罍(léi)——酒器。《诗经·周南·卷耳》：“我姑酌彼金罍，维以不永怀。”朱熹注：“罍，酒器，刻为云雷之象，以黄金饰之。”“整春罍”意思就是整治酒席。\n(56) 　添妆 (nuán)子——增添陪送新娘的妆奁首饰等物。 ，原意是新婚三日，女家或亲戚送给新娘的食品或为她办酒席。\n(57) 　吹箫引凤——古代爱情故事。是说秦穆王的女儿与萧史夫妇二人，善吹箫，作凤鸣的声音，能引来凤凰。后来二人登仙而去。旧题汉·刘向《列仙传》：“萧史者，秦穆公时人也。善吹箫，能致孔雀、白鹤于庭。穆公有女字弄玉，好之，公遂以女妻焉。日教弄玉作凤鸣。居数年，吹似凤声，凤凰来止其屋。公为作凤台，夫妇居其上，不下。数年，一旦皆随凤凰飞去。”这里用神话故事来美化宫中楼台。\n(58) 　养鱼化龙——鱼化龙也是古代传说。唐·李肇《国史补》卷下：“旧时春水时至，鱼登龙门，有化龙者。”又《太平御览》九三引辛氏《三秦记》：“河津，一名龙门，水险不通，鱼鳖之属莫能上。江海大鱼薄集龙门下数千，不得上，上则为龙也。”这里也是用传说美誉宫中池沼，养了能化龙的大鱼。\n(59) 　白雪、珠玉——皆美称“竹阁”中的诗文。"}]}
{"conversation": [{"input": "", "output": "(59) 　白雪、珠玉——皆美称“竹阁”中的诗文。\n(60) 　推敲——这一典故出自唐代诗人贾岛的故事。意思是对于辞句的反复斟酌，再三思考。事见五代·蜀·何光远《鉴戒录》卷八《贾忤旨》：“(贾岛)自是往往独语，旁若无人。或闹市高吟，或长街啸傲。忽一日于驴上吟得‘鸟宿池边树，僧敲月下门。’初欲著推字，或欲著敲字，炼之未定。遂于驴上作推字手势，又作敲字手势，不觉行半坊。观者讶之，岛似不见。时韩吏(韩愈)部权京兆尹，意气清严，威振紫陌。经第三对呵喝，岛但手势未已，俄为官者推下驴，拥至尹前，岛方觉悟。顾问欲责之，岛具对：‘偶得一联，吟安一字未定，神游诗府，致冲大官，非敢取尤，希垂至鉴。’韩立马良久，思之，谓岛曰：‘作敲字佳矣。’遂与岛并辔语笑，同入府署，共论诗道，数日不厌。因与岛为布衣之交。”此事又见宋·胡仔《苕溪鱼隐丛话》、元·辛文房《唐才子传》等书中。\n(61) 　木笔——花名，即辛夷。\n(62) 　洪钧——指天。\n(63) 　社日——古代祭奠社神的日子，分春社和秋社，日子分别在立春、立秋后的第五个戊日。详见前注。\n(64) 　珠玉——喻指诗文。\n(65) 　毛嫱——古代著名美女，是越王的宠姬。\n(66) 　倾国倾城——形容女子美貌，能使一城、一国倾倒。典出《汉书·外戚传》：“孝武李夫人，本以娼进。初，夫人兄延年性知音，善歌舞，武帝爱之。每为新声变曲，闻者莫不感动。延年侍上起舞，歌日：‘北方有佳人，绝世而独立。一顾倾人城，再顾倾人国。宁不知倾城与倾国，佳人再难得。’上叹曰：‘善，世岂有此人乎?’平阳主因言延年有女弟。上乃召见之，实妙丽善舞。由是得幸，生一男，是为昌邑王。”\n(67) 　兰心蕙性——形容女子高洁雅静。兰与蕙都是香草，有君子的雅称。宋代词人柳永《玉女摇仙佩》词：“兰心蕙性，枕前言下，表余深意。”\n(68) 　乘鸾——见前“吹箫引凤”注解。\n(69) 　人事——送人的礼物。\n(70) 　 鹊宫——汉代宫名，在长安甘泉宫外，汉武帝时建造。《西游记》常借用汉唐宫殿名，用于异国宫殿上。\n(71) 　蟾宫桂殿——皆指月中宫殿。传说月中有蟾蜍，有大桂树。\n(72) 　拉闲——闲聊。\n(73) 　金铎叮当风送声——金铎，指悬挂在殿阁屋檐下的风铃，风一吹叮当作响。"}]}
{"conversation": [{"input": "", "output": "(73) 　金铎叮当风送声——金铎，指悬挂在殿阁屋檐下的风铃，风一吹叮当作响。\n(74) 　倏被祥——倏，很快。意思是忽然之间就笼罩了祥光。这里形容国王驾临，车驾仪从盛大，锦绣满路，使荒山顿时变了样，充满祥瑞之气。下面句中的“虹流”、“电绕”，也都描写国王驾临时，光彩绚烂的场面。"}]}
{"conversation": [{"input": "", "output": "知字卷之二十\n第九十六回　寇员外喜待高僧 唐长老不贪富惠\n色色原无色，空空亦非空。静喧语默本来同，梦里何劳说梦。\n有用用中无用，无功功里施功。还如果熟自然红，莫问如何修种。\n话表唐僧师众，使法力，阻住那布金寺僧。僧见黑风过处，不见他师徒，以为活佛临凡，磕头而回不题。\n他师徒们西行，正是春尽夏初时节：\n清和天气爽，池沼芰荷生。\n梅逐雨余熟，麦随风里成。\n草香花落处，莺老柳枝轻 (1) 。\n江燕携雏习，山鸡哺子鸣。\n斗南当日永，万物显光明。\n说不尽那朝餐暮宿，转涧寻坡，在那平安路上，行经半月，前边又见一城垣相近。三藏问道：“徒弟，此又是甚么去处?”行者道：“不知，不知。”八戒笑道：“这路是你行过的，怎说不知？却是又有些儿跷蹊，故意推不认得，捉弄我们哩。”行者道：“这呆子全不察理。这路虽是走过几遍，那时只在九霄空里，驾云而来，驾云而去，何曾落在此地？事不关心，查他做甚，此所以不知。却有甚跷蹊，又捉弄你也?”\n说话间，不觉已至边前，三藏下马，过吊桥径入门里。长街上，只见廊下坐着两个老儿叙话。三藏叫：“徒弟，你们在那街心里站住，低着头不要放肆，等我去那廊下，问个地方。”行者等果依言立住。长老近前合掌叫声：“老施主，贫僧问讯了。”那二老正在那里闲讲闲论，说甚么兴衰得失，谁圣谁贤，当时的英雄事业，而今安在，诚可谓大叹息。忽听得道声问讯，随答礼道：“长老有何话说?”三藏道：“贫僧乃远方来拜佛祖的，适到宝方，不知是甚地名？那里有向善的人家，化斋一顿?”老者道：“我敝处是铜台府，府后有一县，叫做地灵县。长老若要吃斋，不须募化，过此牌坊，南北街，坐西向东者，有一个虎坐门楼，乃是寇员外家。他门前有个‘万僧不阻’之牌。似你这远方僧，尽着受用。去，去，去！莫打断我们的话头。”三藏谢了，转身对行者道：“此处乃铜台府地灵县。那二老道：‘过此牌坊，南北街，向东虎坐门楼，有个寇员外家，他门前有个“万僧不阻”之牌。’教我到他家去吃斋哩。”沙僧道：“西方乃佛家之地，真个有斋僧的。此间既是府县，不必照验关文，我们去化些斋吃了，就好走路。”长老与三人缓步长街，又惹得那市口里人，都惊惊恐恐，猜猜疑疑的，围绕争看他们相貌。长老吩咐闭口，只教：“莫放肆，莫放肆！”三人果低着头，不敢仰视。"}]}
{"conversation": [{"input": "", "output": "转过拐角，果见一条南北大街。正行时，见一个虎坐门楼，门里边影壁上挂着一面大牌，书着“万僧不阻”四字。三藏道：“西方佛地，贤者，愚者，俱无诈伪。那二老说时，我犹不信，至此果如其言。”八戒村野，就要进去。行者道：“呆子且住，待有人出来，问及何如，方好进去。”沙僧道：“大哥说得有理。恐一时不分内外，惹施主烦恼。”在门口歇下马匹、行李。须臾间，有个苍头出来，提着一把秤，一只篮儿，猛然看见，慌得丢了，倒跑进去报道：“主公！外面有四个异样僧家来也！”那员外拄着拐，正在天井中闲走，口里不住的念佛，一闻报到，就丢了拐出来迎接。见他四众，也不怕丑恶，只叫：“请进，请进。”三藏谦谦逊逊，一同都入。转过一条巷子，员外引路，至一座房里，说道：“此上手房宇，乃管待老爷们的佛堂、经堂、斋堂。下手的，是我弟子老小居住。”三藏称赞不已。随取袈裟穿了拜佛，举步登堂观看，但见那：\n香云叆叇，烛焰光辉。满堂中锦簇花攒，四下里金铺彩绚。朱红架高挂紫金钟，彩漆檠对设花腔鼓 (2) 。几对幡绣成八宝，千尊佛尽戗黄金。古铜炉，古铜瓶，雕漆桌，雕漆盒。古铜炉内，常常不断沉檀；古铜瓶中，每有莲花现彩。雕漆桌上五云鲜 (3) ，雕漆盒中香瓣积。玻璃盏净水澄清，瑠璃灯香油明亮。一声金磬，响韵虚徐 (4) 。真个是红尘不到赛珍楼，家奉佛堂欺上刹。\n长老净了手，拈了香，叩头拜毕，却转回与员外行礼。员外搀住，请到经堂中相见。又见那：\n方台竖柜，玉匣金函。方台竖柜，堆积着无数经文；玉匣金函，收贮着许多简札。彩漆桌上，有纸墨笔砚，都是些精精致致的文房；椒粉屏前，有书画琴棋，尽是些妙妙玄玄的真趣。放一口轻玉浮金之仙磬，挂一柄披风披月之龙髯 (5) 。清气令人神气爽，斋心自觉道心闲。"}]}
{"conversation": [{"input": "", "output": "长老到此，正欲行礼，那员外又搀住道：“请宽佛衣。”三藏脱了袈裟，才与长老见了，又请行者三人见了，又叫把马喂了，行李安在廊下，方问起居。三藏道：“贫僧是东土大唐钦差，诣宝方谒灵山见佛祖求真经者。闻知尊府敬僧，故此拜见，求一斋就行。”员外面生喜色，笑吟吟的道：“弟子贱名寇洪，字大宽，虚度六十四岁。自四十岁上，许斋万僧，才做圆满。今已斋了二十四年，有一簿斋僧的账目。连日无事，把斋过的僧名算一算，已斋过九千九百九十六员，止少四众，不得圆满。今日可可的天降老师四位，完足万僧之数，请留尊讳。好歹宽住月馀，待做了圆满，弟子着轿马送老师上山。此间到灵山只有八百里路，苦不远也。”三藏闻言，十分欢喜，都就权且应承不题。\n他那几个大小家僮，往宅里搬柴打水，取米面蔬菜，整治斋供，忽惊动员外妈妈问道：“是那里来的僧，这等上紧?”僮仆道：“才有四位高僧，爹爹问他起居，他说是东土大唐皇帝差来的，往灵山拜佛爷爷，到我们这里，不知有多少路程。爹爹说是天降的，吩咐我们快整斋供养他也。”那老妪听说也喜，叫丫鬟：“取衣服来我穿，我也去看看。”僮仆道：“奶奶，只一位看得，那三位看不得，形容丑得很哩。”老妪道：“汝等不知。但形容丑陋，古怪清奇，必是天人下界。快先去报你爹爹知道。”那僮仆跑至经堂，对员外道：“奶奶来了，要拜见东土老爷哩。”三藏听见，即起身下座。说不了，老妪已至堂前。举目见唐僧相貌轩昂，丰姿英伟。转面见行者三人模样非凡，虽知他是天人下界，却也有几分悚惧，朝上跪拜。三藏急急还礼道：“有劳菩萨错敬。”老妪问员外说道：“四位师父，怎不并坐?”八戒掬着嘴道：“我三个是徒弟。”噫！他这一声，就如深山虎啸，那妈妈一发害怕。"}]}
{"conversation": [{"input": "", "output": "正说处，又见一个家僮来报道：“两个叔叔也来了。”三藏急转身看时，原来是两个少年秀才。那秀才走上经堂，对长老倒身下拜，慌得三藏急便还礼。员外上前扯住道：“这是我两个小儿，唤名寇梁、寇栋，在书房里读书方回，来吃午饭。知老师下降，故来拜也。”三藏喜道：“贤哉，贤哉！正是：欲高门第须为善，要好儿孙在读书。”二秀才启上父亲道：“这老爷是那里来的?”员外笑道：“来路远哩！南赡部洲东土大唐皇帝钦差到灵山拜佛祖爷爷取经的。”秀才道：“我看《事林广记》上，盖天下只有四大部洲。我们这里叫做西牛贺洲，还有个东胜神洲。想南赡部洲至此，不知走了多少年代?”三藏笑道：“贫僧在路，耽搁的日子多，行的日子少。常遭毒魔狠怪，万苦千辛，甚亏我三个徒弟保护。共计一十四遍寒暑，方得至宝方。”秀才闻言，称奖不尽道：“真是神僧，真是神僧！”说未毕，又有个小的来请道：“斋筵已摆，请老爷进斋。”员外着妈妈与儿子转宅，他却陪四众进斋堂吃斋。那里铺设的齐整。但见：\n金漆桌案，黑漆交椅。前面是五色高果，俱巧匠新装成的时样。第二行五盘小菜，第三行五碟水果，第四行五大盘闲食。般般甜美，件件馨香。素汤米饭，蒸 馒头，辣辣爨爨热腾腾，尽皆可口，真足充肠。七八个僮仆往来奔奉，四五个庖丁不住手。\n你看那上汤的上汤，添饭的添饭，一往一来，真如流星赶月。这猪八戒一口一碗，就是风卷残云。师徒们尽受用了一顿。长老起身，对员外谢了斋，就欲走路。那员外拦住道：“老师，放心住几日儿。常言道：‘起头容易结梢难。’只等我做过了圆满，方敢送程。”三藏见他心诚意恳，没奈何住了。\n早经过五七遍朝夕，那员外才请了本处应佛僧二十四员，办做圆满道场。众僧们写作有三四日，选定良辰，开启佛事。他那里与大唐的世情一般，却倒也：\n大扬幡铺设金容，齐秉烛烧香供养。擂鼓敲铙，吹笙捻管。云锣儿横笛音清，也都是尺工字样。打一回，吹一荡，朗言齐语开经藏。先安土地，次请神将。发了文书，拜了佛像。谈一部《孔雀经》，句句消灾障；点一架药师灯，焰焰辉光亮。拜水忏解冤愆。讽《华严》除诽谤。三乘妙法甚精勤，一二沙门皆一样。"}]}
{"conversation": [{"input": "", "output": "如此做了三昼夜，道场已毕。唐僧想着雷音，一心要去，又相辞谢。员外道：“老师辞别甚急，想是连日佛事冗忙，多致简慢，有见怪之意。”三藏道：“深扰尊府，不知何以为报，怎敢言怪？但只当时圣君送我出关，问几时可回，我就误答三年可回。不期在路耽阁，今已十四年矣。取经未知有无，及回又得十二三年，岂不违背圣旨？罪何可当！望老员外让贫僧前去，待取得经回，再造府久住些时，有何不可。”八戒忍不住，高叫道：“师父忒也不从人愿，不近人情！老员外大家巨富，许下这等斋僧之愿，今已圆满，又况留得至诚，须住年把，也不妨事，只管要去怎的？放了这等现成好斋不吃，却往人家化募。前头有你甚姥爷、姥娘家哩?”长老咄的喝了一声道：“你这夯货，只知要吃，更不管回向之因，正是那‘槽里吃食，胃里擦痒’的畜生！汝等既要贪此嗔痴，明日等我自家去罢。”行者见师父变了脸，即揪住八戒，着头打一顿拳，骂道：“呆子不知好歹，惹得师父连我们都怪了！”沙僧笑道：“打得好，打得好！只这等不说话还惹人嫌，且又插嘴！”那呆子气呼呼的立在旁边，再不敢言。员外见他师徒们生恼，只得满面陪笑道：“老师莫焦燥，今日且少宽容，待明日我办些旗鼓，请几个邻里亲戚，送你们起程。”"}]}
{"conversation": [{"input": "", "output": "正讲处，那老妪又出来道：“老师父，既蒙到舍，不必苦辞。今到几日了?”三藏道：“已半月矣。”老妪道：“这半月算我员外的功德。老身也有些针线钱儿，也愿斋老师父半月。”说不了，寇栋兄弟又出来道：“四位老爷，家父斋僧二十馀年，更不曾遇着好人，今幸圆满，四位下降，诚然是蓬荜生辉。学生年幼，不知因果，常闻得有云：‘公修公得，婆修婆得，不修不得。’我家父、家母，各欲献芹者 (6) ，正是各求得些因果，何必苦辞？就是愚兄弟，也省得有些束修钱儿，也只望供养老爷半月，方才送行。”三藏道：“令堂老菩萨盛情，已不敢领，怎么又承贤昆玉厚爱？决不敢领。今朝定要起身，万勿见罪。不然，久违钦限，罪不容诛矣。”那老妪与二子见他执一不住，便生起恼来道：“好意留他，他这等固执要去。要去便就去了罢，只管唠叨甚么！”母子遂抽身进去。八戒忍不住口，又对唐僧道：“师父，不要拿过了班儿 (7) 。常言道：‘留得在，落得怪。’我们且住一个月儿，了了他母子的愿心也罢了，只管忙怎的?”唐僧又咄了一声喝道。那呆子就自家把嘴打了两下道：“啐！啐！啐！”说道：“莫多话！又做声了！”行者与沙僧赥赥的笑在一边。唐僧又怪行者道：“你笑甚么?”即捻诀要念《紧箍儿咒》，慌得个行者跪下道：“师父，我不曾笑，我不曾笑！千万莫念，莫念！”\n员外又见他师徒们渐生烦恼，再也不敢苦留，只叫：“老师不必吵闹，准于明早送行。”遂此出了经堂，吩咐书办写了百十个简帖儿，邀请邻里亲戚，明早奉送唐朝老师西行。一壁厢又叫庖人安排饯行的筵宴，一壁厢又叫管办的做二十对彩旗，觅一班吹鼓手乐人，南来寺里请一班和尚，东岳观里请一班道士，限明日巳时，各项俱要整齐。众执事领命去讫。不多时，天又晚了，吃了晚斋，各归寝处。正是那：\n几点归鸦过别村，楼头钟鼓远相闻。\n六街三市人烟静，万户千门灯火昏。\n月皎风清花弄影，银河惨淡映星辰。\n子规啼处更深矣，天籁无声大地钧。\n当时三四更天气，各管事的家僮，尽皆早起，买办各项物件。你看那办筵席的，厨上慌忙；置彩旗的，堂前吵闹；请僧道的，两脚奔波；叫鼓乐的，一身急纵；送简帖的，东走西跑；备轿马的，上呼下应。这半夜，直嚷至天明，将巳时前后，各项俱完，也只是有钱不过。"}]}
{"conversation": [{"input": "", "output": "却表唐僧师徒们早起，又有那一班人供奉。长老吩咐收拾行李，扣备马匹。呆子听说要走，又努嘴胖唇，唧唧哝哝，只得将衣钵收拾，找启高肩担子。沙僧刷 马匹 (8) ，套起鞍辔伺候。行者将九环杖递在师父手里，他将通关文牒的引袋儿，挂在胸前，只是一齐要走。员外又都请至后面大敞厅内 (9) 。那里面又铺设了筵宴，比斋堂中相待的更是不同。但见那：\n帘幕高挂，屏围四绕。正中间，挂一幅寿山福海之图；两壁厢，列四轴春夏秋冬之景。龙文鼎内香飘霭，鹊尾炉中瑞气生。看盘簇彩，宝妆花色色鲜明；排桌堆金，狮仙糖齐齐摆列。阶前鼓舞按宫商，堂上果肴铺锦绣。素汤素饭甚清奇，香酒香茶多美艳。虽然是百姓之家，却不亚王侯之宅。只听得一片欢声，真个也惊天动地。\n长老正与员外作礼，只见家僮来报：“客俱到了。”却是那请来的左邻、右舍、妻弟、姨兄、姐夫、妹丈，又有那些同道的斋公，念佛的善友，一齐都向长老礼拜。拜毕，各各叙坐。只见堂下面鼓瑟吹笙，堂上边弦歌酒宴。这一席盛宴，八戒留心，对沙僧道：“兄弟，放怀放量吃些儿，离了寇家，再没这好丰盛的东西了。”沙僧笑道：“二哥说那里话！常言道：‘珍馐百味，一饱便休。’只有私房路，那有私房肚?”八戒道：“你也忒不济，不济！我这一顿尽饱吃了，就是三日也急忙不饿。”行者听见道：“呆子，莫胀破了肚子，如今要走路哩。”\n说不了，日将中矣。长老在上举箸，念《揭斋经》。八戒慌了，拿过添饭来，一口一碗，又丢够有五六碗，把那馒头、 儿、饼子、烧果，没好没歹的，满满笼了两袖，才跟师父起身。长老谢了员外，又谢了众人，一同出门。你看那门外摆着彩旗宝盖，鼓手乐人。又见那两班僧道方来，员外笑道：“列位来迟，老师去急，不及奉斋，俟回来谢罢。”众等让叙道路，抬轿的抬轿，骑马的骑马，步行的步行，都让长老四众前行。只闻得鼓乐喧天，旗幡蔽日，人烟凑集，车马骈填，都来看寇员外迎送唐僧。这一场富贵，真赛过珠围翠绕，诚不亚锦帐藏春。\n那一班僧，打一套佛曲；那一班道，吹一道玄音，俱送出府城之外。行至十里长亭，又设着箪食壶浆，擎杯把盏，相饮而别。那员外犹不忍舍，噙着泪道：“老师取经回来，是必到舍再住几日，以了我寇洪之心。”三藏感之不尽，谢之无已道：“我若到灵山得见佛祖，首表员外之大德。回时定踵门叩谢，叩谢！”说说话儿，不觉的又有二三里路。长老恳切拜辞。那员外又放声大哭而转。这正是：有愿斋僧归妙觉，无缘得见佛如来。"}]}
{"conversation": [{"input": "", "output": "且不说寇员外送至十里长亭，同众回家。却说他师徒四众，行有四五十里之地，天色将晚。长老道：“天晚了，何方借宿?”八戒挑着担，努着嘴道：“放了现成茶饭不吃，清凉瓦屋不住，却要走甚么路，像抢丧踵魂的！如今天晚，倘下起雨来，却如之何?”三藏骂道：“泼业畜，又来报怨了！常言道：‘长安虽好，不是久恋之家。’待我们有缘拜了佛祖，取得真经，那时回转大唐，奏过主公，将那御厨里饭，凭你吃上几年，胀死你这业畜，教你做个饱鬼！”那呆子赫赫的暗笑，不敢复言。\n行者举目遥观，只见大路旁有几间房宇，急请师父道：“那里安歇，那里安歇。”长老至前，见是一座倒塌的牌坊，坊上有一旧扁，扁上有落颜色积尘的四个大字，乃“华光行院”。长老下了马道：“华光菩萨是火焰五光佛的徒弟，因剿除毒火鬼王，降了职，化做五显灵官。此间必有庙祝。”遂一齐进去。但见廊房俱倒，墙壁皆倾，更不见人之踪迹，只是些杂草丛蒿。欲抽身而出，不期天上黑云盖顶，大雨淋漓。没奈何，却在那破房之下，拣遮得风雨处，将身躲避，密密寂寂，不敢高声，恐有妖邪知觉。坐的坐，站的站，苦捱了一夜未睡。咦！真个是：\n泰极还生否，乐处又逢悲。\n毕竟不知天晓向前去还是如何，且听下回分解。\n第九十七回　金酬外护遭魔毒 圣显幽魂救本原"}]}
{"conversation": [{"input": "", "output": "毕竟不知天晓向前去还是如何，且听下回分解。\n第九十七回　金酬外护遭魔毒 圣显幽魂救本原\n且不言唐僧等在华光破屋中，苦奈夜雨存身。却说铜台府地灵县城内有伙凶徒，因宿娼、饮酒、赌博，花费了家私，无计过活，遂伙了十数人做贼，算道本城那家是第一个财主，那家是第二个财主，去打劫些金银用度。内有一人道：“也不用缉访，也不须算计，只有今日送那唐朝和尚的寇员外家，十分富厚。我们乘此夜雨，街上人也不防备，火甲等也不巡逻 (10) ，就此下手，劫他些资本，我们再去嫖赌儿耍子，岂不美哉！”众贼欢喜，齐了心都带了短刀、蒺藜、拐子、闷棍、麻绳、火把，冒雨前来，打开寇家大门，呐喊杀入。慌得他家里，若大若小，是男是女，俱躲个干净。妈妈儿躲在床底，老头儿闪在门后，寇梁、寇栋与着亲的几个儿女，都战战兢兢的四散逃走顾命。那伙贼，拿着刀，点着火，将他家箱笼打开，把些金银宝贝，首饰衣裳，器皿家火，尽情搜劫。那员外割舍不得，拚了命走出门来，对众强人哀告道：“列位大王，够你用的便罢，还留几件衣物与我老汉送终。”那众强人那容分说，赶上前把寇员外撩阴一脚，踢翻在地，可怜三魂渺渺归阴府，七魄悠悠别世人！众贼得了手，走出寇家，顺城脚做了软梯，漫城墙一一系出，冒着雨连夜奔西而去。那寇家僮仆，见贼退了方才出头，及看时，老员外已死在地下。放声哭道：“天呀！主人公已打死了！”众皆伏尸而哭，悲悲啼啼。\n将四更时，那妈妈想恨唐僧等不受他的斋供，因为花扑扑的送他 (11) ，惹出这场灾祸，便生妨害之心，欲陷他四众。扶着寇梁道：“儿啊，不须哭了。你老子今日也斋僧，明日也斋僧，岂知今日做圆满，斋着那一伙送命的僧也！”他兄弟道：“母亲，怎么是送命的僧?”妈妈道：“贼势凶勇，杀进房来，我就躲在床下，战兢兢的留心向灯火处看得明白。你说是谁？点火的是唐僧，持刀的是猪八戒，搬金银的是沙和尚，打死你老子的是孙行者。”二子听言，认了真实道：“母亲既然看得明白，必定是了。他四人在我家住了半月，将我家门户墙垣，窗棂巷道，俱看熟了，财动人心，所以乘此夜雨，复到我家，既劫去财物，又害了父亲，此情何毒！待天明到府里递失状坐名告他。”寇栋道：“失状如何写?”寇梁道：“就依母亲之言。”写道：\n唐僧点着火，八戒叫杀人。\n沙和尚劫出金银去，孙行者打死我父亲。\n一家子吵吵闹闹，不觉天晓。一壁厢传请亲人，置办棺木；一壁厢寇梁兄弟，赴府投词。原来这铜台府刺史正堂大人："}]}
{"conversation": [{"input": "", "output": "平生正直，素性贤良。少年向雪案攻书 (12) ，早岁在金銮对策。常怀忠义之心，每切仁慈之念。名扬青史播千年，龚黄再见 (13) ；声振黄堂传万古 (14) ，卓鲁重生 (15) 。\n当时坐了堂，发放了一应事务，即令抬出放告牌。这寇梁兄弟抱牌而入，跪倒高叫道：“爷爷，小的们是告强盗得财，杀伤人命重情事。”刺史接上状去看了，这般这的，如此如彼，即问道：“昨日有人传说你家斋僧圆满，斋得四众高僧，乃东土唐朝的罗汉，花扑扑的满街鼓乐送行，怎么却有这般事情?”寇梁等磕头道：“爷爷，小的父亲寇洪，斋僧二十四年，因这四僧远来，恰足万僧之数，因此做了圆满，留他住了半月。他就将路道、门窗都看熟了。当日送出，当晚复回，乘黑夜风雨，遂明火执杖，杀进房来，劫去金银财宝，衣服首饰，又将父打死在地。望爷爷与小民做主！”刺史闻言，即点起马步快手并民壮人役，共有百五十人，各执锋利器械，出西门一直来赶唐僧四众。\n却说他师徒们，在那华光行院破屋下挨至天晓，方才出门，上路奔西。可可的那些强盗当夜打劫了寇家，系出城外，也向西方大路上，行经天晓，走过华光院西去，有二十里远近，藏于山凹中，分拨金银等物。分还末了，忽见唐僧四众顺路而来，众贼心犹不歇，指定唐僧道：“那不是昨日送行的和尚来了?”众贼笑道：“来得好，来得好！我们也是干这般没天理的买卖。这些和尚缘路来，又在寇家许久，不知身边有多少东西，我们索性去截住他，夺了盘缠，抢了白马凑分，却不是遂心满意之事?”众贼遂持兵器呐一声喊，跑上大路一字儿摆开。叫道：“和尚不要走！快留下买路钱，饶你性命！牙迸半个‘不’字，一刀一个，决不留存！”唬得个唐僧在马上乱战，沙僧与八戒心慌，对行者道：“怎的了？怎的了？苦奈得半夜雨天，又早遇强徒断路，诚所谓‘祸不单行’也！”行者笑道：“师父莫怕，兄弟勿忧。等老孙去问他一问。”"}]}
{"conversation": [{"input": "", "output": "好大圣，束一束虎皮裙子，抖一抖锦布直裰，走近前叉手当胸道：“列位是做甚么的?”贼徒喝道：“这厮不知死活，敢来问我！你额颅下没眼，不认得我是大王爷爷？快将买路钱来，放你过去！”行者闻言，满面陪笑道：“你原来是剪径的强盗！”贼徒发狠叫：“杀了！”行者假假的惊恐道：“大王！大王！我是乡村中的和尚，不会说话，冲撞莫怪，莫怪！若要买路钱，不要问那三个，只消问我。我是个管帐的，凡有经钱、衬钱，那里化缘的、布施的，都在包袱中，尽是我管出入。那个骑马的，虽是我的师父，他却只会念经，不管闲事，财色俱忘，一毫没有。那个黑脸的，是我半路上收的个后生，只会养马。那个长嘴的，是我雇的长工，只会挑担。你把三个放过去，我将盘缠、衣钵，尽情送你。”众贼听说：“这个和尚倒是个老实头儿。既如此，饶了你命，教那三个丢下行李，放他过去。”行者回头使个眼色，沙僧就丢了行李担子，与师父牵着马，同八戒往西径走。行者低头打开包袱，就地挝把尘土，往上一洒，念个咒语，乃是个定身之法；喝一声：“住！”那伙贼共有三十来名一个个咬着牙，睁着眼，撒着手，直直的站定，莫能言语，不得动身。行者跳出路口，叫道：“师父回来！回来！”八戒慌了道：“不好，不好！师兄供出我们来了！他身上又无钱财，包袱里又无金银，必定是叫师父要马哩，叫我们是剥衣服了。”沙僧笑道：“二哥莫乱说！大哥是个了得的。向者那般毒魔狠怪，也能收服，怕这几个毛贼？他那里招呼，必有话说，快回去看看。”长老听言，欣然转马，回至边前，叫道：“悟空，有甚事叫回来也?”行者道：“你们看这些贼是怎的说?”八戒近前推着他，叫道：“强盗，你怎的不动弹了?”那贼浑然无知，不言不语。八戒道：“好的痴痖了！”行者笑道：“是老孙使个定身法定住也。”八戒道：“既定了身，未曾定口，怎么连声也不做?”行者道：“师父请下马坐着。常言道：‘只有错拿，没有错放。’兄弟，你们把贼都扳翻倒捆了，教他供一个供状，看他是个雏儿强盗，把势强盗。”沙僧道：“没绳索哩。”行者即拔下些毫毛，吹口仙气，变作三十条绳索，一齐下手把贼扳翻，都四马攒蹄捆住，却又念念解咒，那伙贼渐渐苏醒。"}]}
{"conversation": [{"input": "", "output": "行者请唐僧坐在上首，他三人各执兵器喝道：“毛贼！你们一起有多少人？做了几年买卖？打劫了有多少东西？可曾杀伤人口？还是初犯，却是二犯，三犯?”众贼开口道：“爷爷饶命！”行者道：“莫叫唤，从实供来！”众贼道：“老爷，我们不是久惯做贼的，都是好人家子弟。只因不才，吃酒赌钱，宿娼顽耍，将父祖家业尽花费了，一向无干，又无钱用。访知铜台府城中寇员外家资财豪富，昨日合伙，当晚乘夜雨昏黑，就去打劫。劫的有些金银服饰，在这路北下山凹里正自分赃，忽见老爷们来。内中有认得是寇员外送行的，必定身边有物；又见行李沉重，白马快走。人心不足，故又来邀截。岂知老爷有大神通法力，将我们困住。万望老爷慈悲，收去那劫的财物，饶了我的性命也！”\n三藏听说是寇家劫的财物，猛然吃了一惊，慌忙站起道：“悟空，寇老员外十分好善，如何招此灾厄?”行者笑道：“只为送我们起身，那等彩帐花幢，盛张鼓乐，惊动了人眼目，所以这伙光棍就去下手他家。今又幸遇着我们，夺下他这许多金银服饰。”三藏道：“我们扰他半月，感激厚恩，无以为报，不如将此财物护送他家，却不是一件好事?”行者依言，即与八戒、沙僧，去山凹里取将那些赃物，收拾了驮在马上。又教八戒挑了一担金银，沙僧挑着自己行李。行者欲将这伙强盗一棍尽情打死，又恐唐僧怪他伤人性命，只得将身一抖，收上毫毛。那伙贼松了手脚，爬起来，一个个落草逃生而去。这唐僧转步回身，将财物送还员外。这一去却似飞蛾投火，反受其殃。有诗为证。诗曰：\n恩将恩报人间少，反把恩慈变作仇。\n下水救人终有失，三思行事却无忧。\n三藏师徒们将着金银服饰拿转，正行处，忽见那枪刀簇簇而来。三藏大惊道：“徒弟，你看那兵器簇拥相临，是甚好歹?”八戒道：“祸来了，祸来了！这是那放去的强盗，他取了兵器，又伙了些人，转过路来与我们斗杀也！”沙僧道：“二哥，那来的不是贼势。大哥，你仔细观之。”行者悄悄的向沙僧道：“师父的灾星又到了，此必是官兵捕贼之意。”说不了，众兵卒至边前，撒开个圈子阵，把他师徒围住道：“好和尚！打劫了人家东西，还在这里摇摆哩！”一拥上前，先把唐僧抓下马来，用绳捆了，又把行者三人也一齐捆了，穿上扛子，两上抬一个，赶着马，夺了担，径转府城。只见那：\n唐三藏，战战兢兢，滴泪难言。猪八戒，絮絮叨叨，心中报怨。沙和尚，囊突突，意下踌躇。孙行者，笑唏唏，要施手段。"}]}
{"conversation": [{"input": "", "output": "众官兵攒拥扛抬，须臾间拿到城里，径自解上黄堂报道：“老爷，民快人等，捕获强盗来了。”那刺史端坐堂上，赏劳了民快，捡看了贼赃，当叫寇家领去。却将三藏等提近厅前，问道：“你这起和尚，口称是东土远来，向西天拜佛，却原来是些设法 看门路，打家劫舍之贼！”三藏道：“大人容告：贫僧实不是贼，决不敢假，随身现有通关文牒可照。只因寇员外家斋我等半月，情意深重，我等路遇强盗，夺转打劫寇家的财物，因送还寇家报恩，不期民快人等捉获，以为是贼，实不是贼。望大人详察。”刺史道：“你这厮见官兵捕获，却巧言报恩。既是路遇强盗，何不连他捉来报官报恩？如何只是你四众？你看！寇梁递得失状，坐名告你，你还敢展挣?”三藏闻言，一似大海烹舟，魂飞魄丧。叫：“悟空，你何不上来折辨?”行者道：“有赃是实，折辨何为?”刺史道：“正是啊！赃证现存，还敢抵赖?”叫手下：“拿脑箍来，把这秃贼的光头箍他一箍，然后再打！”行者慌了，心中暗想道：“虽是我师父该有此难，还不可教他十分受苦。”他见那皂隶们收拾索子结脑箍，即便开口道：“大人且莫箍那个和尚。昨夜打劫寇家，点火的也是我，持刀的也是我，劫财的也是我，杀人的也是我。我是个贼头，要打只打我，与他们无干，但只不放我便是。”刺史闻言就教：“先箍起这个来。”皂隶们齐来上手，把行者套上脑箍，收紧了一勒，扢扑的把索子断了。又结又箍，又扢扑的断了。一连箍了三四次，他的头皮，皱也不曾皱一些儿。却又换索子再结时，只听得有人来报道：“老爷，都下陈少保爷爷到了，请老爷出郭迎接。”那刺史即命刑房吏：“把贼收监，好生看辖，待我接过上司，再行拷问。”刑房吏遂将唐僧四众，推进监门。八戒、沙僧将自己行李担进随身。"}]}
{"conversation": [{"input": "", "output": "三藏道：“徒弟，这是怎么起的?”行者笑道：“师父，进去，进去。这里边没狗叫，倒好耍子！”可怜把四众捉将进去，一个个都推入辖床 (16) ，扣拽了滚肚、敌脑、攀胸。禁子们又来乱打。三藏苦痛难禁，只叫：“悟空！怎的好，怎的好?”行者道：“他打是要钱哩，常言道：‘好处安身，苦处用钱。’如今与他些钱，便罢了。”三藏道：“我的钱自何来?”行者道：“若没钱，衣物也是。把那袈裟与了他罢。”三藏听说，就如刀刺其心。一时间见他打不过，只得开言道：“悟空，随你罢。”行者便叫：“列位长官，不必打了。我们担进来的那两个包袱中，有一件锦 袈裟，价值千金。你们解开拿了去罢。”众禁子听言，一齐动手，把两个包袱解看。虽有几件布衣，虽有个引袋，俱不值钱。只见几层油纸包裹着一物，霞光焰焰，知是好物。抖开看时，只见：\n巧妙明珠缀，稀奇佛宝攒。\n盘龙铺绣结，飞凤锦沿边。\n众皆争看，又惊动本司狱官，走来喝道：“你们在此嚷甚的?”禁子们跪道：“老爹，才子提控，送下四个和尚，乃是大伙强盗。他见我们打了他几下，把这两个包袱与我。我们打开看时，见有此物，无可处置。若众人扯破分之，其实可惜；若独归一人，众人无利。幸老爹来，凭老爹做个劈着 (17) 。”狱官见了，乃是一件袈裟，又将别项衣服，并引袋儿通检看了，又打开袋内关文一看，见有各国的宝印花押，道：“早是我来看呀！不然，你们都撞出事来了。这和尚不是强盗，切莫动他衣物。待明日太爷再审，方知端的。”众禁子听言，将包袱还与他，照旧包裹，交与狱官收讫。"}]}
{"conversation": [{"input": "", "output": "渐渐天晚，听得楼头起鼓，火甲巡更 (18) 。捱至四更三点，行者见他们都不呻吟，尽皆睡着。他暗想道：“师父该有这一夜牢狱之灾。老孙不开口折辨，不使法力者，盖为此耳。如今四更将尽，灾将满矣，我须去打点打点，天明好出牢门。”你看他弄本事，将身小一小，脱出辖床，摇身一变，变做个蜢虫儿，从房檐瓦缝里飞出。见那星光月皎，正是清和夜静之天，他认了方向，径飞向寇家门首。只见那街西下一家儿灯火明亮，又飞近他门口看时，原来是个做豆腐的。见一个老头儿烧火，妈妈儿挤浆。那老儿忽的叫声：“妈妈，寇大宽且是有子有财，只是没寿。我和他小时，同学读书，我还大他五岁。他老子叫做寇铭，当时也不上千亩田地，放些租帐，也讨不起。他到二十岁时，那铭老儿死了，他掌着家当，其实也是他一步好运，娶的妻是那张旺之女，小名叫做穿针儿，却倒旺夫。自进他门，种田又收，放帐又起，买着的有利，做着的赚钱，被他如今挣了有十万家私。他到四十岁上，就回心向善，斋了万僧。不期昨夜被强盗踢死。可怜今年才六十四岁，正好享用，何期这等向善，不得好报，乃死于非命？可叹，可叹！”"}]}
{"conversation": [{"input": "", "output": "行者一一听之，却早五更初点，他就飞入寇家，只见那堂屋里已停着棺材，材头边点着灯，摆列着香烛花果，妈妈在旁啼哭。又见他两个儿子也来拜哭，两个媳妇拿两盏饭儿供献。行者就钉在他材头上，咳嗽了一声，唬得那两个媳妇，查手舞脚的往外跑。寇梁兄弟伏在地下。不敢动，只叫：“爹爹！ ！ ！ ！……”那妈妈子胆大，把材头扑了一把道：“老员外，你活了?”行者学着那员外的声音道：“我不曾活。”两个儿子一发慌了，不住的叩头垂泪，只叫：“爹爹！ ！ ！ ！”妈妈子硬着胆，又问道：“员外，你不曾活，如何说话?”行者道：“我是阎王差鬼使押将来家与你们讲话的。说道：‘那张氏穿针儿枉口诳舌，陷害无辜。’”那妈妈子听见叫他小名，慌得跪倒磕头道：“好老儿啊！这等大年纪还叫我的小名儿！我那些枉口诳舌，害甚么无辜?”行者喝道：“那里有个甚么‘唐僧点着火，八戒叫杀人。沙僧劫出金银去，行者打死你父亲’？只因你诳言，把那好人受难。那唐朝四位老师路遇强徒，夺将财物送来谢我，是何等好意！你却假捻失状，着儿子们首官，官府又未细审，又如今把他们监禁。那狱神、土地、城隍俱慌了。坐立不宁，报与阎王。阎王转差鬼使押解我来家，教你们趁早解放他去，不然，教我在家搅闹一月，将合门老幼并鸡狗之类，一个也不存留！”寇梁兄弟又磕头哀告道：“爹爹请回，切莫伤残老幼。待天明就去本府投递解状，愿认招回，只求存殁均安也。”行者听了即叫：“烧纸，我去呀！”他一家儿都来烧纸。"}]}
{"conversation": [{"input": "", "output": "行者一翅飞起，径又飞至刺史住宅里面，低头观看，那房内里已有灯光，见刺史已起来了。他就飞进中堂看时，只见中间后壁挂着一轴画儿，是一个官儿骑着一匹点子马，有几个从人，打着一把青伞，搴着一张交床，更不识是甚么故事，行者就钉在中间。忽然那刺史自房里出来，弯着腰梳洗。行者猛的里咳嗽一声，把刺史唬得慌慌张张，走入房内。梳洗毕，穿了大衣，即出来对着画儿焚香祷告道：“伯考姜公乾一神位。孝侄姜坤三蒙祖上德荫，忝中甲科，今叨受铜台府刺史，旦夕侍奉香火不绝，为何今日发声？切勿为邪为祟，恐唬家众。”行者暗笑道：“此是他大爷的神子 (19) ！”却就绰着经儿叫道：“坤三贤侄，你做官虽承祖荫，一向清廉，怎的昨日无知，把四个圣僧当贼，不审来音，囚于禁内？那狱神、土地、城隍不安，报与阎君，阎君差鬼使押我来对你说，教你推情察理，快快解放他，不然，就教你去阴司折证也。”刺史听说，心中悚惧道：“大爷请回，小侄升堂，当就释放。”行者道：“既如此，烧纸来，我去见阎君回话。”刺史复添香烧纸拜谢。\n行者又飞出来看时，东方早已发白。及飞到地灵县，又见那合县官却都在堂上。他思道：“蜢虫儿说话，被人看见，露出马脚来不好。”他就半空中改了个大法身，从空里伸下一只脚来，把个县堂 满。口中叫道：“众官听着：吾乃玉帝差来的浪荡游神。说你这府监里屈打了取经的佛子，惊动三界诸神不安，教吾传说，趁早放他。若有差池，教我再来一脚，先踢死合府县官，后 死四境居民，把城池都踏为灰烬！”概县官吏人等，慌得一齐跪倒，磕头礼拜道：“上圣请回。我们如今进府，禀上府尊，即教放出。千万莫动脚，惊唬死下官。”行者才收了法身，仍变做个蜢虫儿，从监房瓦缝儿飞入，依旧钻在辖床中间睡着。\n却说那刺史升堂，才抬出投文牌去，早有寇梁兄弟，抱牌跪门叫喊，刺史着令进来。二个将解状递上。刺史见了，发怒道：“你昨日递了失状，就与你拿了贼来，你又领了赃去，怎么今日又来递解状?”二人滴泪道：“老爷，今夜小的父亲显魂道：‘唐朝圣僧，原将贼徒拿住，夺获财物，放了贼去，好意将财物送还我家报恩，怎么反将他当贼，拿在狱中受苦？狱中土地、城隍俱不安，报了阎王，阎王差鬼使押解我来，教你赴府再告，释放唐僧，庶免灾咎，不然，老幼皆亡。’因此，特来递个解词，望老爷方便方便！”刺史听他说了这话，却暗想道：“他那父亲，乃是热尸新鬼，显魂报应犹可；我伯父死去五六年了，却怎么今夜也来显魂，教我审放？……看起来必是冤枉。”"}]}
{"conversation": [{"input": "", "output": "正忖度间，只见那地灵县知县等官，急急跑上堂乱道：“老大人，不好了！不好了！适才玉帝差浪荡游神下界，教你快放狱中好人。昨日拿的那些和尚，不是强盗，都是取经的佛子。若少迟延，就要踢杀我等官员，还要把城池连百姓俱尽踏为灰烬。”刺史又大惊失色，即叫刑房吏火速写牌提出。当时开了监门提出，八戒愁道：“今日又不知怎的打哩。”行者笑道：“管你一下儿也不敢打，老孙俱已干办停当。上堂切不可下跪，他还要下来请我们上坐。却等我问他要行李，要马匹，少了一些儿，等我打他你看。”\n说不了，已至堂口。那刺史、知县并府县大小官员，一见都下来迎接道：“圣僧昨日来时，一则接上司忙迫，二则又见了所获之赃，未及细问端的。”唐僧合掌躬身，又将前情细陈了一遍。众官满口认称，都道：“错了，错了！莫怪，莫怪！”又问狱中可曾有甚疏失。行者近前努目睁看，厉声高叫道：“我的白马是堂上人得了，行李是狱中人得了，快快还我！今日却该我拷较你们了，诳拿平人做贼，你们该个甚罪?”府县官见他作恶，无一个不怕，即便叫收马的牵马来，收行李的取行李来，一一交付明白。你看他三人一个个逞凶，众官只以寇家遮饰。三藏劝解了道：“徒弟，是也不得明白。我们且到寇家去，一则吊问，二来与他对证对证，看是何人见我做贼。”行者道：“说得是。等老孙把那死的叫起来，看是那个打他。”沙僧就在府堂上把唐僧撮上马，吆吆喝喝一拥而出。那些府县多官，也一一俱到寇家。唬得那寇梁兄弟在门前不住的磕头。接进厅，只见孝堂之中，一家儿都在孝幔里啼哭。行者叫道：“那打诳语栽害平人的妈妈子，且莫哭！等老孙叫你老公来，看他说是那个打死的，羞他一羞！”众官员只道孙行者说的是笑话。行者道：“列位大人，略陪我师父坐坐。八戒、沙僧，好生保护。等我去了就来。”\n好大圣，跳出门，望空就起，只见那遍地彩霞笼住宅，一天瑞气护元神。众等方才认得是个腾云驾雾之仙，起死回生之圣。这时一一焚香礼拜不题。\n那大圣一路筋斗云，直至幽冥地界，径撞入森罗殿上，慌得那：\n十代阎君拱手接，五方鬼判叩头迎。千株剑树皆攲侧，万叠刀山尽坦平。枉死城中魑魅化，奈河桥下鬼超生。正是那神光一照如天赦，黑暗阴司处处明。"}]}
{"conversation": [{"input": "", "output": "十阎王接下大圣，相见了，问及何来何干。行者道：“铜台府地灵县斋僧的寇洪之鬼，是那个收了？快点查来与我。”秦广王道：“寇洪善士，也不曾有鬼使勾他，他自家到此，遇着地藏王的金衣童子，他引见地藏也。”行者即别了，径至翠云宫，见地藏王菩萨。菩萨与他礼毕，具言前事。菩萨喜道：“寇洪阳寿，止该卦数 (20) ，命终，不染床席，弃世而来。我因他斋僧，是个善士，收他做个掌善缘簿子的案长。既大圣来取，我再延他阳寿一纪，教他跟大圣去。”金衣童子遂领出寇洪。寇洪见了行者，声声叫道：“老师，老师！救我一救！”行者道：“你被强盗踢死。此乃阴司地藏王菩萨之处，我老孙特来取你到阳世间，对明此事。既蒙菩萨放回，又延你阳寿一纪，待十二年之后，你再来也。”那员外顶礼不尽。\n行者谢辞了菩萨，将他吹化为气，掉于衣袖之间，同去幽府，复返阳间，驾云头到了寇家。即唤八戒捎开材盖，把他魂灵儿推付本身，须臾间，透出气来活了。那员外爬出材来，对唐僧四众磕头道：“师父！师父！寇洪死于非命，蒙师父至阴司救活，乃再造之恩！”言谢不已。及回头，见各官罗列，即又磕头道：“列位老爹都如何在舍?”那刺史道：“你儿子始初递失状，坐名告了圣僧，我即差人捕获；不期圣僧路遇杀劫你家之贼，夺取财物，送还你家。是我下人误捉，未得详审，当送监禁。今夜被你显魂，我先伯亦来家诉告，县中又蒙浪荡游神下界，一时就有这许多显应，所以放出圣僧，圣僧却又去救活你也。”那员外跪道：“老爹，其实枉了这四位圣僧！那夜有三十多名强盗，明火执杖，劫去家私，是我难舍，向贼理说，不期被他一脚，撩阴踢死，与这四位何干！”叫过妻子来：“是谁人踢死，你等辄敢妄告？请老爹定罪。”当时一家老小只是磕头。刺史宽恩，免其罪过。寇洪教安排筵宴，酬谢府县厚恩。个个未坐回衙。至次日，再挂斋僧牌，又款留三藏，三藏决不肯住。却又请亲友，办旌幢，如前送行而去。咦！这正是：\n地辟能存凶恶事，天高不负善心人。逍遥稳步如来径，只到灵山极乐门。\n毕竟不知见佛何如，且听下回分解。\n第九十八回　猿熟马驯方脱壳 功成行满见真如\n话表寇员外既得回生，复整理了幢旛鼓乐，僧道亲友，依旧送行不题。\n却说唐僧四众，上了大路。果然西方佛地，与他处不同，见了些琪花、瑶草、古柏、苍松。所过地方，家家向善，户户斋僧。每逢山下人修行，又见林间客诵经。师徒们夜宿晓行，又经有六七日，忽见一带高楼，几层杰阁。真个是："}]}
{"conversation": [{"input": "", "output": "冲天百尺，耸汉凌空。低头观落日，引手摘飞星。豁达窗轩吞宇宙，嵯峨栋宇接云屏。黄鹤信来秋树老，彩鸾书到晚风清。此乃是灵宫宝阙，琳馆珠庭。真堂谈道，宇宙传经。花向春来美，松临雨过青。紫芝仙果年年秀，丹凤仪翔万感灵。\n三藏举鞭遥指道：“悟空，好去处耶！”行者道：“师父，你在那假境界，假佛像处，倒强要下拜；今日到了这真境界，真佛像处，倒还不下马，是怎的说?”三藏闻言，慌得翻身跳下来，已到了那楼阁门首。只见一个道童，斜立山门之前叫道：“那来的莫非东土取经人么?”长老急整衣，抬头观看。见他：\n身披锦衣，手摇玉麈。身披锦衣，宝阁瑶池常赴宴；手摇玉麈，丹台紫府每挥尘。肘悬仙箓，足踏履鞋。飘然真羽士，秀丽实奇哉。炼就长生居胜境，修成永寿脱尘埃。圣僧不识灵山客，当年金顶大仙来。\n孙大圣认得他，即叫：“师父，此乃是灵山脚下玉真观金顶大仙，他来接我们哩。”三藏方才醒悟，进前施礼。大仙笑道：“圣僧今年才到，我被观音菩萨哄了。他十年前领佛金旨，向东土寻取经人，原说二三年就到我处。我年年等候，渺无消息，不意今年才相逢也。”三藏合掌道：“有劳大仙盛意，感激，感激！”遂此四众牵马挑担，同入观里，却又与大仙一一相见。即命看茶摆斋，又叫小童儿烧香汤与圣僧沐浴了，好登佛地。正是那：\n功满行完宜沐浴，炼驯本性合天真。\n千辛万苦今方息，九戒三皈始自新。\n魔尽果然登佛地，灾消故得见沙门。\n洗尘涤垢全无染，反本还原不坏身。\n师徒们沐浴了，不觉天色将晚。就于玉真观安歇。\n次早，唐僧换了衣服，披上锦襕袈裟，戴了毘卢帽，手持锡杖，登堂拜辞大仙。大仙笑道：“昨日 缕，今日鲜明，观此相真佛子也。”三藏拜别就行。大仙道：“且住，等我送你。”行者道：“不必你送，老孙认得路。”大仙道：“你认得的是云路。圣僧还未登云路，当从本路而行。”行者道：“这个讲得是。老孙虽走了几遭，只是云来云去，实不曾踏着此地。既有本路，还烦你送送。我师父拜佛心重，幸勿迟疑。”那大仙笑吟吟携着唐僧手，接引旃坛上法门。原来这条路不出山门，就自观宇中堂穿出后门便是。大仙指着灵山道：“圣僧，你看那半天中有祥光五色，瑞蔼千重的，就是灵鹫高峰，佛祖之圣境也。”唐僧见了就拜。行者笑道：“师父，还不到拜处哩。常言道：‘望山走倒马。’离此镇还有许远，如何就拜？若拜到顶上，得多少头磕是?”大仙道：“圣僧，你与大圣、天蓬、卷帘四位，已此到于福地，望见灵山，我回去也。”三藏遂拜辞而去。"}]}
{"conversation": [{"input": "", "output": "大圣引着唐僧等，徐徐缓步，登了灵山。不上五六里，见了一道活水，滚浪飞流，约有八九里宽阔，四无人迹。三藏心惊道：“悟空，这路来得差了，敢莫大仙错指了？此水这般宽阔，这般汹涌，又不见舟楫，如何可渡?”行者笑道：“不差！你看那壁厢不是一座大桥？要从那桥上行过去，方成正果哩。”长老等又近前看时，桥边有一扁，扁上有“凌云渡”三字。原来是一根独木桥。正是：\n远看横空如玉栋，近观断水一枯槎。\n维河架海还容易，独木单梁人怎蹅？\n万丈虹霓平卧影，千寻白练接天涯。\n十分细滑浑难渡，除是神仙步彩霞。\n三藏心惊胆战道：“悟空，这桥不是人走的，我们别寻路径去来。”行者笑道：“正是路！正是路！”八戒慌了道：“这是路，那个敢走？水面又宽，波浪又涌，独独一根木头，又细又滑，怎生动脚?”行者道：“你都站下，等老孙走个儿你看。”\n好大圣，拽开步跳上独木桥，摇摇摆摆，须臾，跑将过去，在那边招呼道：“过来，过来！”唐僧摇手，八戒、沙僧咬指道：“难，难，难！”行者又从那边跑过来，拉着八戒道：“呆子，跟我走，跟我走！”那八戒卧倒在地道：“滑，滑，滑！走不得。你饶我罢！让我驾风雾过去。”行者按住道：“这是甚么去处，许你驾风雾？必须从此桥上走过，方可成佛。”八戒道：“哥啊，佛做不成也罢，实是走不得！”\n他两个在那桥边，滚滚爬爬，扯扯拉拉的耍斗，沙僧走去劝解，才撒脱了手。三藏回头，忽见那下溜中有一人撑一只船来，叫道：“上渡，上渡！”长老大喜道：“徒弟，休得乱顽。那里有只渡船儿来了。”他三个跳起来站定，同眼观看，那船儿来得至近，原来是一只无底的船儿。行者火眼金睛，早已认得是接引佛祖，又称为南无宝幢光王佛。行者却不题破，只管叫：“这里来，撑拢来！”霎时撑近岸边，又叫：“上渡，上渡！”三藏见了，又心惊道：“你这无底的破船儿，如何渡人?”佛祖道：“我这船：\n鸿蒙初判有声名，幸我撑来不变更。\n有浪有风还自稳，无终无始乐升平。\n六尘不染能归一，万劫安然自在行。\n无底船儿难过海，今来古往渡群生。”"}]}
{"conversation": [{"input": "", "output": "六尘不染能归一，万劫安然自在行。\n无底船儿难过海，今来古往渡群生。”\n孙大圣合掌称谢道：“承盛意，接引吾师。师父，上船去。他这船儿，虽是无底，却稳，纵有风浪，也不得翻。”长老还自惊疑，行者叉着膊子，往上一推。那师父踏不住脚，毂辘的跌在水里，早被撑船人一把扯起，站在船上。师父还抖衣服，垛鞋脚，报怨行者。行者却引沙僧、八戒，牵马挑担，也上了船，都立在 堂之上。那佛祖轻轻用力撑开，只见上溜头泱下一个死尸 (21) ，长老见了大惊。行者笑道：“师父莫怕，那个原来是你。”八戒也道：“是你，是你！”沙僧拍着手也道：“是你，是你！”那撑船的打着号了，也说：“那是你！可贺，可贺！”\n他们三人，也一齐声相和。撑着船，不一时，稳稳当当的过了凌云仙渡。三藏才转身，轻轻的跳上彼岸。有诗为证。诗曰：\n脱却胎胞骨肉身，相亲相爱是元神。\n今朝行满方成佛，洗净当年六六尘。\n此诚所谓广大智慧，登彼岸无极之法。四众上岸回头，连无底船儿却不知去向，行者方说是接引佛祖。三藏方才省悟，急转身，反谢了三个徒弟。行者道：“两不相谢，彼此皆扶持也。我等亏师父解脱，借门路修功，幸成了正果；师父也赖我等保护，秉教伽持，喜脱了凡胎。师父，你看这面前花草松篁，鸾凤鹤鹿之胜境，比那妖邪显化之处，孰美孰恶？何善何凶?”三藏称谢不已。一个个身轻体快，步上灵山。早见那雷音古刹：\n顶摩霄汉中，根接须弥脉 (22) 。巧峰排列，怪石参差。悬崖下瑶草琪花，曲径旁紫芝香蕙。仙猿摘果入桃林，却似火烧金；白鹤栖松立枝头，浑如烟捧玉。彩凤双双，青鸾对对。彩凤双双，向日一鸣天下瑞；青鸾对对，迎风耀舞世间稀。又见那黄森森金瓦叠鸳鸯，明晃晃花砖铺玛瑙。东一行，西一行，尽都是蕊宫珠阙；南一带，北一带，看不了宝阁珍楼。天王殿上放霞光，护法堂前喷紫焰。浮屠塔显，优钵花香 (23) 。正是地胜疑天别，云闲觉昼长。红尘不到诸缘尽，万劫无亏大法堂。\n师徒们逍逍遥遥，走上灵山之巅，又见青松林下列优婆，翠柏丛中排善士。长老就便施礼，慌得那优婆塞、优婆夷、比丘僧、比丘尼合掌道：“圣僧且休行礼。待见了牟尼，却来相叙。”行者笑道：“早哩，早哩！且去拜上位者。”"}]}
{"conversation": [{"input": "", "output": "那长老手舞足蹈，随着行者，直至雷音寺山门之外。那厢有四大金刚迎住道：“圣僧来耶?”三藏躬身道：“是弟子玄奘到了。”答毕，就欲进门。金刚道：“圣僧少待，容禀过再进。”那金刚着一个转山门报与二门上四大金刚，说唐僧到了；二门上又传人三门上，说唐僧到了。三山门内原是打供的神僧，闻得唐僧到时，急至大雄殿下，报与如来至尊释迦牟尼文佛说：“唐朝圣僧，到于宝山，取经来了。”佛爷爷大喜，即召聚八菩萨、四金刚、五百阿罗、三千揭谛、十一大曜、十八伽蓝，两行排列，却传金旨，召唐僧进。那里边，一层一节，钦依佛旨，叫：“圣僧进来。”这唐僧循规蹈矩，同悟空、悟能、悟净，牵马挑担，径入山门。正是：\n当年奋志奉钦差，领牒辞王出玉阶。\n清晓登山迎雾露，黄昏枕石卧云霾。\n挑禅远步三千水，飞锡长行万里崖。\n念念在心求正果，今朝始得见如来。\n四众到大雄宝殿殿前，对如来倒身下拜。拜罢，又向左右再拜。各各三匝已遍，复向佛祖长跪，将通关文牒奉上。如来一一看了，还递与三藏。三藏 作礼启上道：“弟子玄奘，奉东土大唐皇帝旨意，遥诣宝山，拜求真经，以济众生。望我佛祖垂恩，早赐回国。”如来方开怜悯之口，大发慈悲之心，对三藏言曰：“你那东土乃南赡部洲，只因天高地厚，物广人稠，多贪多杀，多淫多诳，多欺多诈；不遵佛教，不向善缘，不敬三光，不重五谷；不忠不孝，不义不仁，瞒心昧己，大斗小秤，害命杀牲，造下无边之孽，罪盈恶满，致有地狱之灾。所以永堕幽冥，受那许多碓捣磨舂之苦，变化畜类。有那许多披毛顶角之形，将身还债，将肉饲人，其永堕阿鼻，不得超升者，皆此之故也。虽有孔氏在彼，立下仁义礼智之教，帝王相继，治有徒流绞斩之刑，其如愚昧不明，放纵无忌之辈何耶！我今有经三藏，可以超脱苦恼，解释灾愆。三藏：有《法》一藏，谈天；有《论》一藏，说地；有《经》一藏，度鬼。共计三十五部，该一万五千一百四十四卷 (24) ，真是修真之经，正善之门。凡天下四大部洲之天文、地理、人物、鸟兽、花木、器用、人事，无般不载。汝等远来，待要全付与汝取去，但那方之人，愚蠢村强，毁谤真言，不识我沙门之奥旨。”叫：“阿傩、伽叶，你两个引他四众到珍楼之下，先将斋食待他。斋罢，开了宝阁，将我那三藏经中，三十五部之内，各检几卷与他，教他传流东土，永注洪恩。”"}]}
{"conversation": [{"input": "", "output": "二尊者即奉佛旨，将他四众，领至楼下，看不尽那奇珍异宝，摆列无穷。只见那设供的诸神，铺排斋宴，并皆是仙品、仙肴、仙茶、仙果，珍馐百味，与凡世不同。师徒们顶礼了佛恩，随心享用。其实是：\n宝焰金光映目明，异香奇品更微精。\n千层金阁无穷丽，一派仙音入耳清。\n素味仙花人罕见，香茶异食得长生。\n向来受尽千般苦，今日荣华喜道成。\n这番造化了八戒，便宜了沙僧，佛祖处正寿长生，脱胎换骨之馔，尽着他受用。二尊者陪奉四众餐毕，却入宝阁，开门登看。那厢有霞光瑞气，笼罩千重；彩雾祥云，遮漫万道。经柜上，宝箧外，都贴了红签，楷书着经卷名目。乃是：\n《涅槃经》一部七百四十八卷\n《菩萨经》一部一千二十一卷\n《虚空藏经》一部四百卷\n《首楞严经》一部一百一十卷\n《恩意经大集》一部五十卷\n《决定经》一部一百四十卷\n《宝藏经》一部四十五卷\n《华严经》一部五百卷\n《礼真如经》一部九十卷\n《大般若经》一部九百一十六卷\n《大光明经》一部三百卷\n《未曾有经》一部一千一百一十卷\n《维摩经》一部一百七十卷\n《三论别经》一部二百七十卷\n《金刚经》一部一百卷\n《正法论经》一部一百二十卷\n《佛本行经》一部八百卷\n《五龙经》一部三十二卷\n《菩萨戒经》一部一百一十六卷\n《大集经》一部一百三十卷\n《摩竭经》一部三百五十卷\n《法华经》一部一百卷\n《瑜伽经》一部一百卷\n《宝常经》一部二百二十卷\n《西天论经》一部一百三十卷\n《僧祇经》一部一百五十七卷\n《佛国杂经》一部一千九百五十卷\n《起信论经》一部一千卷\n《大智度经》一部一千八十卷\n《宝威经》一部一千二百八十卷\n《本阁经》一部八百五十卷\n《正律文经》一部二百卷\n《大孔雀经》一部二百二十卷\n《唯识论经》一部一百卷\n《具舍论经》一部二百卷\n阿傩、伽叶引唐僧看遍经名，对唐僧道：“圣僧东土到此，有些甚么人事送我们？快拿出来，好传经与你去。”三藏闻言道：“弟子玄奘，来路迢遥，不曾备得。”二尊者笑道：“好，好，好！白手传经继世，后人当饿死矣！”行者见他讲口扭捏，不肯传经，他忍不住叫噪道：“师父，我们去告如来，教他自家来把经与老孙也。”阿傩道：“莫嚷！此是甚么去处，你还撒野放刁！到这边来接着经。”八戒、沙僧耐住了性子，劝住了行者，转身来接，一卷卷收在包里，驮在马上，又捆了两担，八戒与沙僧挑着。却来宝座前叩头，谢了如来，一直出门。逢一位佛祖，拜两拜；见一尊菩萨，拜两拜。又到大门，拜了比丘僧、尼，优婆夷、塞，一一相辞，下山奔路不题。"}]}
{"conversation": [{"input": "", "output": "却说那宝阁上有一尊燃灯古佛，他在阁上，暗暗的听着那传经之事，心中甚明：原是阿傩、伽叶将无字之经传去。却自笑云：“东土众僧愚迷，不识无字之经，却不枉费了圣僧这场跋涉?”问：“座边有谁在此?”只见白雄尊者闪出。古佛吩咐道：“你可作起神威，飞星赶上唐僧，把那无字之经夺了，教他再来求取有字真经。”白雄尊者即驾狂风，滚离了雷音寺山门之外，大作神威。那阵好风，真个是：\n佛前勇士，不比巽二风神。仙窍怒号，远赛吹嘘少女。这一阵鱼龙皆失穴。江海逆波涛。玄猿捧果难来献，黄鹤回云找旧巢。丹凤清音鸣不美，锦鸡喔运叫声嘈。青松枝折，优钵花飘。翠竹竿竿倒，金莲朵朵摇。钟声远送三千里，经韵轻飞万壑高。崖下琪花残美色，路旁瑶草偃鲜苗。彩鸾难舞翅，白鹿躲山崖。荡荡异香漫宇宙，清清风气彻云霄。\n那唐长老正行间，忽闻香风滚滚，只道是佛祖之祯祥，未曾堤防。又闻得响一声，半空中伸下一只手来，将马驮的经，轻轻抢去，唬得个三藏捶胸叫唤，八戒滚地来追，沙和尚护守着经担，孙行者急赶去如飞。那白雄尊者，见行者赶得将近，恐他棍头上没眼，一时间不分好歹打伤身体，即将经包捽碎，抛落尘埃。行者见经包破落，又被香风吹得飘零，却就按下云头顾经，不去追赶。那白雄尊者收风敛雾，回报古佛不题。\n八戒去追赶，见经本落下，遂与行者收拾背着，来见唐僧，唐僧满眼垂泪道：“徒弟呀！这个极乐世界，也还有凶魔欺害哩！”沙僧接了抱着的散经，打开看时，原来雪白，并无半点字迹。慌忙递与三藏道：“师父，这一卷没字。”行者又打开一卷，看时，也无字。八戒打开一卷，也无字。三藏叫：“通打开来看看。”卷卷俱是白纸。长老短叹长吁的道：“我东土人果是没福！似这般无字的空本，取去何用？怎么敢见唐王？诳君之罪，诚不容诛也！”行者早已知之，对唐僧道：“师父，不消说了。这就是阿傩、伽叶那厮，问我要人事，没有，故将此白纸本子与我们来了。快回去告在如来之前，问他掯财作弊之罪。”八戒嚷道：“正是，正是！告他去来！”四众急急回山无好步，忙忙又转上雷音。"}]}
{"conversation": [{"input": "", "output": "不多时，到于山门之外。众皆拱手相迎，笑道：“圣僧是换经来的?”三藏点头称谢。众金刚也不阻挡，让他进去，直至大雄殿前。行者嚷道：“如来！我师徒们受了万蜇千魔，千辛万苦，自东土拜到此处，蒙如来吩咐传经，被阿傩、伽叶掯财不遂，通同作弊，故意将无字的白纸本儿教我们拿去，我们拿他去何用？望如来敕治！”佛祖笑道：“你且休嚷。他两个问你要人事之情，我已知矣。但只是经不可轻传，亦不可以空取。向时众比丘圣僧下山，曾将此经在舍卫国赵长者家与他诵了一遍，保他家生者安全，亡者超脱，只讨得他三斗三升麦粒黄金回来。我还说他们忒卖贱了，教后代儿孙没钱使用。你如今空手来取，是以传了白本。白本者，乃无字真经，倒也是好的。因你那东土众生，愚迷不悟，只可以此传之耳。”即叫：“阿傩、伽叶，快将有字的真经，每部中各检几卷与他，来此报数。”\n二尊者复领四众，到珍楼宝阁之下，仍问唐僧要些人事。三藏无物奉承，即命沙僧取出紫金钵盂，双手奉上道：“弟子委是穷寒路远，不曾备得人事。这钵盂乃唐王亲手所赐，教弟子持此沿路化斋。今特奉上，聊表寸心。万望尊者不鄙轻亵，将此收下，待回朝奏上唐王，定有厚谢。只是以有字真经赐下，庶不孤钦差之意，远涉之劳也。”那阿傩接了，但微微而笑。被那些管珍楼的力士，管香积的庖丁，看阁的尊者，你抹他脸，我扑他背，弹指的，扭唇的，一个个笑道：“不羞，不羞！须索取经的人事！”须臾，把脸皮都羞皱了，只是拿着钵盂不放。伽叶却才进阁检经。一一查与三藏。三藏却叫：“徒弟们，你们都好生看看，莫似前番。”他三人接一卷，看一卷，却都是有字的。传了五千零四十八卷，乃一藏之数。收拾齐整，驮在马上，剩下的，还装了一担，八戒挑着。自己行囊，沙僧挑着。行者牵了马，唐僧拿了锡杖，按一按毘卢帽，抖一抖锦袈裟，才喜喜欢欢，到我佛如来之前。正是那：\n《大藏真经》滋味甜，如来造就甚精严。\n须知玄奘登山苦，可笑阿傩却爱钱。\n先次未详亏古佛，后来真实始安然。\n至今得意传东土，大众均将雨露沾。\n阿傩、伽叶引唐僧来见如来。如来高升莲座，指令降龙、伏虎二大罗汉敲响云磬，遍请三千诸佛、三千揭谛、八金刚、四菩萨、五百尊罗汉、八百比丘僧、大众优婆塞、比丘尼、优婆夷，各天各洞，福地灵山，大小尊者圣僧，该坐的请登宝座，该立的侍立两旁。一时间，天乐遥闻，仙音嘹亮，满空中祥光叠叠，瑞气重重，诸佛毕集，参见了如来。如来问：“阿傩、伽叶，传了多少经卷与他？可一一报数。”二尊者即开报：“见付去唐朝："}]}
{"conversation": [{"input": "", "output": "《涅槃经》四百卷\n《菩萨经》三百六十卷\n《虚空藏经》二十卷\n《首楞严经》三十卷\n《恩意经大集》四十卷\n《决定经》四十卷\n《宝藏经》二十卷\n《华严经》八十一卷\n《礼真如经》三十卷\n《大般若经》六百卷\n《金光明品经》五十卷\n《未曾有经》五百五十卷\n《维摩经》三十卷\n《三论别经》四十二卷\n《金刚经》一卷\n《正法论经》二十卷\n《佛本行经》一百一十六卷\n《五龙经》二十卷\n《菩萨戒经》六十卷\n《大集经》三十卷\n《摩竭经》一百四十卷\n《法华经》十卷\n《瑜伽经》三十卷\n《宝常经》一百七十卷\n《西天论经》三十卷\n《僧祇经》一百一十卷\n《佛国杂经》一千六百三十八卷\n《起信论经》五十卷\n《大智度经》九十卷\n《宝威经》一百四十卷\n《本阁经》五十六卷\n《正律文经》十卷\n《大孔雀经》十四卷\n《唯识论经》十卷\n《具舍论经》十卷\n在藏总经，共三十五部，各部中检出五千零四十八卷，与东土圣僧传留在唐。现俱收拾整顿于人马驮担之上，专等谢恩。”\n三藏四众拴了马，歇了担，一个个合掌躬身，朝上礼拜。如来对唐僧言曰：“此经功德，不可称量，虽为我门之龟鉴，实乃三教之源流。若到你那南赡部洲，示与一切众生，不可轻慢。非沐浴斋戒，不可开卷。宝之！重之！盖此内有成仙了道之奥妙，有发明万化之奇方也。”三藏叩头谢恩，信受奉行，依然对佛祖遍礼三匝，承谨归诚，领经而去。去到三山门，一一又谢了众圣不题。\n如来因打发唐僧去后，才散了传经之会。旁又闪上观世音菩萨合掌启佛祖道：“弟子当年领金旨向东土寻取经之人，今已成功，共计得一十四年，乃五千零四十日，还少八日，不合藏数。望我世尊，早赐圣僧回东转西，须在八日之内，庶完藏数，准弟子缴还金旨。”如来大喜道：“所言甚当，准缴金旨。”即叫八大金刚吩咐道：“妆等快使神威，驾送圣僧回东，把真经传留，即引圣僧西回。须在八日之内，以完一藏之数，勿得迟违。”金刚随即赶上唐僧，叫道：“取经的，跟我来！”唐僧等俱身轻体健，荡荡飘飘，随着金刚，驾云而起。这才是：\n见性明心参佛祖，功完行满即飞升。\n毕竟不知回东土怎生传授，且听下回分解。\n第九十九回　九九数完魔刬尽 三三行满道归根\n话表八金刚既送唐僧回国不题。"}]}
{"conversation": [{"input": "", "output": "第九十九回　九九数完魔刬尽 三三行满道归根\n话表八金刚既送唐僧回国不题。\n那三层门下，有五方揭谛、四值功曹、六丁六甲、护教伽蓝，走向观音菩萨前启道：“弟子等向蒙菩萨法旨，暗中保护圣僧，今日圣僧行满，菩萨缴了佛祖金旨，我等望菩萨准缴法旨。”菩萨亦甚喜道：“准缴，准缴。”又问道：“那唐僧四众，一路上心行何如?”诸神道：“委实心虔志诚，料不能逃菩萨洞察。但只是唐僧受过之苦，真不可言，他一路上历过的灾愆患难，弟子已谨记在此。这就是他灾难的簿子。”菩萨从头看了一遍。上写着：\n蒙差揭谛皈依旨 谨记唐僧难数清\n金蝉遭贬第一难 出胎几杀第二难\n满月抛江第三难 寻亲报冤第四难\n出城逢虎第五难 折从落坑第六难\n双叉岭上第七难 两界山头第八难\n陡涧换马第九难 夜被火烧第十难\n失却袈裟十一难 收降八戒十二难\n黄风怪阻十三难 请求灵吉十四难\n流沙难渡十五难 收得沙僧十六难\n四圣显化十七难 五庄观中十八难\n难活人参十九难 贬退心猿二十难\n黑松林失散二十一难 宝象国捎书二十二难\n金銮殿变虎二十三难 平顶山逢魔二十四难\n莲花洞高悬二十五难 乌鸡国救主二十六难\n被魔化身二十七难 号山逢怪二十八难\n风摄圣僧二十九难 心猿遭害三十难\n请圣降妖三十一难 黑河沉没三十二难\n搬运车迟三十三难 大赌输赢三十四难\n祛道兴僧三十五难 路逢大水三十六难\n身落天河三十七难 鱼篮现身三十八难\n金 山遇怪三十九难 普天神难伏四十难\n问佛根源四十一难 吃水遭毒四十二难\n西梁国留婚四十三难 琵琶洞受苦四十四难\n再贬心猿四十五难 难辨猕猴四十六难\n路阻火焰山四十七难 求取芭蕉扇四十八难\n收缚魔王四十九难 赛城扫塔五十难\n取宝救僧五十一难 棘林吟咏五十二难\n小雷音遇难五十三难 诸天神遭困五十四难\n稀柿衕秽阻五十五难 朱紫国行医五十六难\n拯救疲癃五十七难 降妖取后五十八难\n七情迷没五十九难 多目遭伤六十难\n路阻狮驼六十一难 怪分三色六十二难\n城里遇灾六十三难 请佛收魔六十四难\n比丘救子六十五难 辨认真邪六十六难\n松林救怪六十七难 僧房卧病六十八难\n无底洞遭困六十九难 灭法国难行七十难\n隐雾山遇魔七十一难 凤仙郡求雨七十二难\n失落兵器七十三难 会庆钉钯七十四难\n竹节山遭难七十五难 玄英洞受苦七十六难\n赶捉犀牛七十七难 天竺招婚七十八难\n铜台府监禁七十九难 凌云渡脱胎八十难\n路经十万八千里 圣僧历难簿分明 (25)"}]}
{"conversation": [{"input": "", "output": "铜台府监禁七十九难 凌云渡脱胎八十难\n路经十万八千里 圣僧历难簿分明 (25) \n菩萨将难簿目过了一遍，急传声道：“佛门中‘九九’归真，圣僧受过八十难，还少一难，不得完成此数。”即令揭谛：“赶上金刚，还生一难者。”这揭谛得令，飞云一驾向东来，一昼夜赶上八大金刚，附耳低言道：“如此如此……谨遵菩萨法旨，不得违误。”八金刚闻得此言，刷的把风按下，将他四众连马与经，坠落下地。噫！正是那：\n九九归真道行难，坚持笃志立玄关。\n必须苦练邪魔退，定要修持正法还。\n莫把经章当容易，圣僧难过许多般。\n古来妙合参同契，毫发差殊不结丹。\n三藏脚踏了凡地，自觉心惊。八戒呵呵大笑道：“好，好，好！这正是要快得迟。”沙僧道：“好，好，好！因是我们走快了些儿，教我们在此歇歇哩。”大圣道：“俗语云：‘十日滩头坐，一日行九滩。’”三藏道：“你三个且休斗嘴，认认方向，看这是甚么地方。”沙僧转头四望道：“是这里，是这里！师父，你听听水响。”行者道：“水响想是你的祖家了。”八戒道：“他祖家乃流沙河。”沙僧道：“不是，不是，此通天河也。”三藏道：“徒弟呵，仔细看在那岸。”行者纵身跳起，用手搭凉篷。仔细看了，下来道：“师父，此是通天河西岸。”三藏道：“我记起来了。东岸边原有个陈家庄。那年到此，亏你救了他儿女，深感我们，要造船相送，幸白鼋伏渡。我记得西岸上，四无人烟。这番如何是好?”八戒道：“只说凡人会作弊，原来这佛面前的金刚也会作弊。他奉佛旨，教送我们东回，怎么到此半路上就丢下我们？如今岂不进退两难，怎生过去?”沙僧道：“二哥休报怨。我的师父已得了道，前在凌云渡已脱了凡胎，今番断不落水。教师兄同你我都作起摄法，把师父驾过去也。”行者频频的暗笑道：“驾不去！驾不去！”你看他怎么就说个驾不去？若肯使出神通，说破飞升之奥妙，师徒们就一千个河也过去了。只因心里明白，知道唐僧九九之数未完，还该有一难，故羁留于此。"}]}
{"conversation": [{"input": "", "output": "师徒们口里纷纷的讲，足下徐徐的行，直至水边，忽听得有人叫道：“唐圣僧，唐圣僧！这里来，这里来！”四众皆惊。举头观看，四无人迹，又没舟船，却是一个大白赖头鼋在岸边探着头叫道：“老师父，我等了你这几年，却才回也?”行者笑道：“老鼋，向年累你，今岁又得相逢。”三藏与八戒、沙僧都欢喜不尽。行者道：“老鼋，你果有接待之心，可上岸来。”那鼋即纵身爬上河来。行者叫把马牵上他身，八戒还蹲在马尾之后，唐僧站在马颈左边，沙僧站在右边。行者一脚踏着老鼋的项，一脚踏着老鼋的头叫道：“老鼋，好生走稳着。”那老鼋蹬开四足，踏水面如行平地，将他师徒四众，连马五口，驮在身上，径回东岸而来。诚所谓：\n不二门中法奥玄，诸魔战退识人天。\n本来面目今方见，一体原因始得全。\n秉证三乘随出入，丹成九转任周旋。\n挑包飞杖通休讲，幸喜还元遇老鼋。\n老鼋驮着他们 波踏浪，行经多半日，将次天晚，好近东岸，忽然问曰：“老师父，我向年曾央到西方见我佛如来，与我问声归着之事，还有多少年寿，果曾问否?”原来那长老自到西天玉真观沐浴，凌云渡脱胎，步上灵山，专心拜佛及参诸佛菩萨圣僧等众，意念只在取经，他事一毫不理，所以不曾问得老鼋年寿，无言可答。却又不敢欺打诳语，沉吟半晌，不曾答应。老鼋即知不曾替问，他就将身一幌，唿喇的淬下水去，把他四众连马并经，通皆落水。咦！还喜得唐僧脱了胎，成了道。若似前番，已经沉底。又幸白马是龙，八戒、沙僧会水，行者笑巍巍显大神通，把唐僧扶驾出水，登彼东岸。只是经包、衣服、鞍辔俱湿了。\n师徒方登岸整理，忽又一阵狂风，天色昏暗，雷 并作，走石飞沙。但见那：\n一阵风乾坤播荡，一声雷振动山川。一个 钻云飞火，一天雾大地遮漫。风气呼号，雷声激烈。 掣红绡，雾迷星月。风鼓的尘沙扑面，雷惊的虎豹藏形， 晃的飞禽叫噪，雾漫的树木无踪。那风搅得个通天河波浪翻腾，那雷振得个通天河鱼龙丧胆，那 照得个通天河彻底光明，那雾盖得个通天河岸崖昏惨。好风！颓山烈石松篁倒。好雷！惊蛰伤人威势豪。好 ！流天照野金蛇走。好雾！混混漫空蔽九霄。"}]}
{"conversation": [{"input": "", "output": "唬得那三藏按住了经包，沙僧压住了经担，八戒牵住了白马，行者却双手轮起铁棒，左右护持。原来那风、雾、雷、 乃是些阴魔作号，欲夺所取之经。劳攘了一夜，直到天明，却才止息。长老一身水衣，战兢兢的道：“悟空，这是怎的起?”行者气呼呼的道：“师父，你不知就里。我等保护你取获此经，乃是夺天地造化之功，可以与乾坤并久，日月同明，寿享长春，法身不朽。此所以为天地不容，鬼神所忌，欲来暗夺之耳。一则这经是水湿透了，二则是你的正法身压住，雷不能轰，电不能照，雾不能迷；又是老孙轮着铁棒，使纯阳之性，护持住了。及至天明，阳气又盛，所以不能夺去。”\n三藏、八戒、沙僧方才省悟，各谢不尽。少顷太阳高照，却移经于高崖上，开包晒晾。至今彼处晒经之石尚存。他们又将衣鞋都晒在崖旁，立的立，坐的坐，跳的跳。真个是：\n一体纯阳喜向阳，阴魔不敢逞强梁。\n须知水胜真经伏，不怕风雷 雾光。\n自此清平归正觉，从今安泰到仙乡。\n晒经石上留踪迹。千古无魔到此方。\n他四众检看经本，一一晒晾，早见几个打鱼人，来过河边，抬头看见。内有认得的道：“老师父可是前年过此河往西天取经的?”八戒道：“正是，正是。你是那里人？怎么认得我们?”渔人道：“我们是陈家庄上人。”八戒道：“陈家庄离此有多远?”渔人道：“过此冲南有二十里，就是也。”八戒道：“师父，我们把经搬到陈家庄上晒去。他那里有住坐，又有得吃，就教他家与我们浆浆衣服，却不是好?”三藏道：“不去罢。在此晒干了，就收拾找路回也。”那几个渔人行过南冲，恰遇着陈澄。叫道：“二老官，前年在你家替祭儿子的师父回来了。”陈澄道：“你在那里看见?”渔人回指道：“都在那石上晒经哩。”\n陈澄随带了几个佃户，走过冲来望见，跑近前跪下道：“老爷取经回来，功成行满，怎么不到舍下，却在这里盘弄？快请，快请到舍。”行者道：“等晒干了经，和你去。”陈澄又问道：“老爷的经典、衣物，如何湿了?”三藏道：“昔年亏白鼋驮渡河西，今年又蒙他驮渡河东。已将近岸，被他问昔年托问佛祖寿年之事，我本未曾问得，他遂淬在水内，故此湿了。”又将前后事细说了一遍。那陈澄拜请甚恳，三藏无已，遂收拾经卷。不期石上把《佛本行经》沾住了几卷，遂将经尾沾破了。所以至今《本行经》不全，晒经石上犹有字迹。三藏懊悔道：“是我们怠慢了，不曾看顾得。”行者笑道：“不在此，不在此，盖天地不全。这经原是全全的，今沾破了，乃是应不全之奥妙也，岂人力所能与耶！”师徒们果收拾毕，同陈澄赴庄。"}]}
{"conversation": [{"input": "", "output": "那庄上人家，一个传十，十个传百，百个传千，若老若幼，都来接看。陈清闻说，就摆香案，在门前迎迓，又命鼓乐吹打。少顷到了，迎入。陈清领合家人眷，俱出来拜见，拜谢昔日救女儿之恩。随命看茶摆斋。三藏自受了佛祖的仙品、仙肴，又脱了凡胎成佛，全不思凡间之食。二老苦劝，没奈何，略见他意。孙大圣自来不吃烟火食，也道：“够了。”沙僧也不甚吃。八戒也不似前番，就放下碗。行者道：“呆子也不吃了?”八戒道：“不知怎么，脾胃一时就弱了。”遂此收了斋筵，却又问取经之事。三藏又将先至玉真观沐浴，凌云渡脱胎，乃至雷音寺参如来，蒙珍楼赐宴，宝阁传经，始被二尊者索人事未遂，故传无字之经，后复拜告如来，始得授一藏之数，并白鼋淬水，阴魔暗夺之事，细细陈了一遍，就欲拜别。\n那二老举家如何肯放，且道：“向蒙救拔儿女深恩莫报，已创建一座院宇，名日‘救生寺’，专侍奉香火不绝。”又唤出原替祭之儿女陈关保、一秤金叩谢，复请至寺观看。三藏却又将经包儿收在他家堂前，与他念了一卷《宝常经》。后至寺中，只见陈家又设馔在此。还不曾坐下，又一起来请 (26) ；还不曾举筋，又一起来请；络绎不绝，争不上手。三藏俱不敢辞，略略见意。只见那座寺果盖得齐整：\n山门红粉腻，多赖施主功。一座楼台从此立，两廊房宇自今兴。朱红隔扇，七宝玲珑。香气飘云汉，清光满太空。几株嫩柏还浇水，数干乔松未结丛。活水迎前，通天叠叠翻波浪；高崖倚后，山脉重重接地龙。\n三藏看毕，才上高楼，楼上果装塑着他四众之像。八戒看见，扯着行者道：“兄长的相儿甚像。”沙僧道：“二哥，你的又像得紧。只是师父的又忒俊了些儿。”三藏道：“却好，却好！”遂下楼来，下面前殿后廊，还有摆斋的候请。行者却问：“向日大王庙儿如何了?”众老道：“那庙当年拆了。老爷，这寺自建立之后，年年成熟，岁岁丰登，却是老爷之福庇。”行者笑道：“此天赐耳，与我们何与？但只我们自今去后，保你这一庄上人家，子孙繁衍，六畜安生，年年风调雨顺，岁岁雨顺风调。”众等却叩头拜谢。\n只见那前前后后，更有献果献斋的无限人家。八戒笑道：“我的蹭蹬！那时节吃得，却没人家连请十请；今日吃不得，却一家不了，又是一家。”饶他气满，略动手，又吃够八九盘素食，纵然胃伤，又吃了二三十个馒头。已皆尽饱，又有人来相邀。三藏道：“弟子何能，感蒙至爱！望今夕暂停，明早再领。”"}]}
{"conversation": [{"input": "", "output": "时已深夜。三藏守定真经，不敢暂离，就于楼下打坐看守。将及三更，三藏悄悄的叫道：“悟空，这里人家，识得我们道成事完了。自古道：‘真人不露相，露相不真人。’恐为久淹，失了大事。”行者道：“师父说得有理，我们趁此深夜，人皆熟睡，寂寂的去了罢。”八戒却也知觉，沙僧尽自分明，白马也能会意。遂此起了身，轻轻的抬上驮垛，挑着担，从庑廊驮出。到于山门，只见门上有锁。行者又使个解锁法，开了二门、大门，找路望东而去。只听得半空中有八大金刚叫道：“逃走的，跟我来！”那长老闻得香风荡荡，起在空中。这正是：\n丹成识得本来面，体健如如拜主人。\n毕竟不知怎生见那唐王，且听下回分解。\n第一百回　径回东土 五圣成真\n且不言他四众脱身，随金刚驾风而起。却说陈家庄救生寺内多人，天晓起来，仍治果肴来献，至楼下，不见了唐僧。这个也来问，那个也来寻，俱慌慌张张，莫知所措，叫苦连天的道：“清清把个活佛放去了！”一会家无计，将办来的品物，俱抬在楼上祭祀烧纸。以后每年四大祭，二十四小祭。还有那告病的，保安的，求亲许愿，求财求子的，无时无日不来烧香祭赛。真个是金炉不断千年火，玉盏常明万载灯。不题。\n却说八大金刚使第二阵香风，把他四众，不一日送至东土，渐渐望见长安。原来那太宗自贞观十三年九月望前三日送唐僧出城，至十六年，即差工部官在西安关外起建了望经楼接经。太宗年年亲至其地。恰好那一日出驾复到楼上，忽见正西方满天瑞霭，阵阵香风，金刚停在空中叫道：“圣僧，此间乃长安城了。我每不好下去，这里人伶俐，恐泄漏吾像。孙大圣三位也不消去，汝自去传了经与汝主，即便回来。我在霄汉中等你，与你一同缴旨。”大圣道：“尊者之言虽当，但吾师如何挑得经担，如何牵得这马？须得我等同去一送。烦你在空少等，谅不敢误。”金刚道：“前日观音菩萨启过如来，往来只在八日，方完藏数。今已经四日有馀，只怕八戒贪图富贵，误了期限。”八戒笑道：“师父成佛，我也望成佛，岂有贪图之理？泼大粗人！都在此等我，待交了经，就来与你回向也。”呆子挑着担，沙僧牵着马，行者领着圣僧，都按下云头，落于望经楼边。\n太宗同多官一齐见了，即下楼相迎道：“御弟来也?”唐僧即倒身下拜。太宗搀起，又问：“此三者何人?”唐僧道：“是途中收的徒弟。”太宗大喜，即命侍官：“将朕御车马扣背，请御弟上马，同朕回朝。”唐僧谢了恩，骑上马。大圣轮金箍棒紧随，八戒、沙僧俱扶马挑担，随驾后共入长安。真个是：\n当年清宴乐升平，文武安然显俊英。"}]}
{"conversation": [{"input": "", "output": "当年清宴乐升平，文武安然显俊英。\n水陆场中僧演法，金銮殿上主差卿。\n关文敕赐唐三藏，经卷原因配五行。\n苦炼凶魔种种灭，功成今喜上朝京。"}]}
{"conversation": [{"input": "", "output": "唐僧四众，随驾入朝，满城中无一不知是取经人来了。却说那长安唐僧旧住的洪福寺大小僧人，看见几株松树一颗颗头俱向东，惊讶道：“怪哉，怪哉！今夜未曾刮风，如何这树头都扭过来了?”内有三藏的旧徒道：“快拿衣服来，取经的老师父来了！”众僧问道：“你何以知之?”旧徒曰：“当年师父去时，曾有言道：‘我去之后，或三五年，或六七年，但看松树枝头若是东向，我即回矣。’我师父佛口圣言，故此知之。”急披衣而出，至西街时，早已有人传播说：“取经的人适才方到，万岁爷爷接入城来了。”众僧听说，又急急跑来，却就遇着。一见大驾，不敢近前，随后跟至朝门之外。唐僧下马，同众进朝。唐僧将龙马与经担，同行者、八戒、沙僧，站在玉阶之下。太宗传宣：“御弟上殿。”赐坐。唐僧又谢恩坐了，教把经卷抬来。行者等取出，近侍官传上。太宗又问：“多少经数？怎生取来?”三藏道：“臣僧到了灵山，参见佛祖，蒙差阿傩、伽叶二尊者先引至珍楼内赐斋，次到宝阁内传经。那尊者需索人事，因未曾备得，不曾送他，他遂以经与了。当谢佛祖之恩，东行，忽被妖风抢了经去。幸小徒有些神通赶夺，却俱抛掷散漫。因展看，皆是无字空本。臣等着惊，复去拜告恳求。佛祖道：‘此经成就之时，有比丘圣僧将下山与舍卫国赵长者家看诵了一遍，保祐他家生者安全，亡者超脱，止讨了他三斗三升麦粒黄金，意思还嫌卖贱了，后来子孙没钱使用。’我等知二尊者需索人事，佛祖明知，只得将钦赐紫金钵盂送他，方传了有字真经。此经有三十五部，各部中检了几卷传来，共计五千零四十八卷，此数盖合一藏也。”太宗更喜，教光禄寺设宴开东阁酬谢。忽见他三徒立在阶下，容貌异常，便问：“高徒果外国人耶?”长老俯伏道：“大徒弟姓孙，法名悟空，臣又呼他为孙行者。他出身原是东胜神洲傲来国花果山水帘洞人氏，因五百年前大闹天宫，被佛祖困压在西番两界山石匣之内，蒙观音菩萨劝善，情愿皈依，是臣到彼救出，甚亏此徒保护。二徒弟姓猪，法名悟能，臣又呼他为猪八戒。他出身原是福陵山云栈洞人氏，因在乌斯藏高老庄上作怪，即蒙菩萨劝善，亏行者收之。一路上挑担有力，涉水有功。三徒弟姓沙，法名悟净，臣又呼他为沙和尚。他出身原是流沙河作怪者，也蒙菩萨劝善，秉教沙门。那匹马不是主公所赐者。”太宗道：“毛片相同，如何不是?”三藏道：“臣到蛇盘山鹰愁涧涉水，原马被此马吞之，亏行者请菩萨问此马来历，原是西海龙王之子，因有罪，也蒙菩萨救解，教他与臣作脚力，当时变作原马，毛片相同"}]}
{"conversation": [{"input": "", "output": "。幸亏他登山越岭，跋涉崎岖，去时骑坐，来时驮经，亦甚赖其力也。”太宗闻言，称赞不已。又问：“远涉西方，端的路程多少?”三藏道：“总记菩萨之言，有十万八千里之远。途中未曾记数，只知经过了一十四遍寒暑。日日山，日日岭，遇林不小，遇水宽洪。还经几座国王，俱有照验印信。”叫：“徒弟，将通关文牒取上来，对主公缴纳。”当时递上。"}]}
{"conversation": [{"input": "", "output": "太宗看了，乃贞观一十三年九月望前三日给。太宗笑道：“久劳远涉。今已贞观二十七年矣 (27) 。”牒文上有宝象国印，乌鸡国印，车迟国印，西梁女国印，祭赛国印，朱紫国印，狮驼国印，比丘国印，灭法国印；又有风仙郡印，玉华州印，金平府印。太宗览毕，收了。早有当驾官请宴，即下殿携手而行。又问：“高徒能礼貌乎?”三藏道：“小徒俱是山村旷野之妖身，未谙中华圣朝之礼数，万望主公赦罪。”太宗笑道：“不罪他，不罪他。都同请东阁赴宴去也。”三藏又谢了恩，招呼他三众都到阁内观看。果是中华大国，比寻常不同。你看那：\n门悬彩绣，地衬红毡。异香馥郁，奇品新鲜。琥珀杯。琉璃盏，镶金点翠；黄金盘，白玉碗，嵌锦花缠。烂煮蔓菁，糖浇香芋。蘑菇甜美，海菜清奇。几次添来姜辣笋，数番办上蜜调葵。面筋椿树叶，木耳豆腐皮。石花仙菜，蕨粉干薇。花椒煮莱菔，芥末拌瓜丝。几盘素品还犹可，数种奇稀果夺魁。核桃柿饼，龙眼荔枝。宣州茧栗山东枣，江南银杏兔头梨。榛松莲肉葡萄大，榧子瓜仁菱米齐。橄榄林檎，苹婆沙果。慈菇嫩藕，脆李杨梅。无般不备，无件不齐。还有些蒸酥蜜食兼嘉馔，更有那美酒香茶与异奇。说不尽百味珍馐真上品，果然是中华大国异西夷。\n师徒四众与文武多官，俱侍列左右。太宗皇帝仍正坐当中。歌舞吹弹，整齐严肃，遂尽乐一日。正是：\n君王嘉会赛唐虞，取得真经福有馀。\n千古流传千古盛，佛光普照帝王居。\n当日天晚，谢恩宴散，太宗回宫，多官回宅。唐僧等归于洪福寺，只见寺僧磕头迎接。方进山门，众僧报道：“师父，这树头儿今早俱忽然向东。我们记得师父之言，遂出城来接，果然到了！”长老喜之不胜，遂入方丈。此时八戒也不嚷茶饭，也不弄喧头。行者、沙僧，个个稳重。只因道果完成，自然安静。当晚睡了。\n次早，太宗升朝，对群臣言曰：“朕思御弟之功，至深至大，无以为酬。一夜无寐，口占几句俚谈，权表谢意，但未曾写出。”叫：“中书官来，朕念与你，你一一写之。”其文云："}]}
{"conversation": [{"input": "", "output": "盖闻二仪有象 (28) ，显覆载以含生；四时无形，潜寒暑以化物。是以窥天鉴地，庸愚皆识其端；明阴洞阳，贤哲罕穷其数。然天地包乎阴阳，而易识者，以其有象也；阴阳处乎天地，而难穷者，以其无形也。故知象显可征，虽愚不惑；形潜莫睹，在智犹迷 (29) 。况乎佛道崇虚，乘幽控寂。弘济万品，典御十方。举威灵而无上，抑神力而无下；大之则弥于宇宙，细之则摄于毫厘。无灭无生，历千劫而亘古；若隐若显，运百福而长今。妙道凝玄，遵之莫知其际；法流湛寂 (30) ，挹之莫测其源。故知蠢蠢凡愚，区区庸鄙，投其旨趣，能无疑惑者哉！然则大教之兴 (31) ，基乎西土。腾汉庭而皎梦 (32) ，照东域而流慈。昔者分形分迹之时，言未驰而成化；当常见常隐之世，民仰德而知遵。及乎晦影归真，迁移越世。金容掩色，不镜三千之光 (33) ；丽象开图，空端四八之相 (34) 。于是微言广被，拯含类于三途 (35) ；遗训遐宣 (36) ，导群生于十地。然而真教难仰，莫能一其旨归；曲学易遵，邪正于焉纷纠 (37) 。所以空有之论，或习俗而是非；大小之乘，乍沿时而隆替 (38) 。有玄奘法师者，法门之领袖也。幼怀贞敏，早悟三空之心 (39) ；长契神情，先苞四忍之行 (40) 。松风水月，未足比其清华；仙露明珠，讵能方其朗润 (41) 。故以智通无累，神测未形。超六尘而迥出，只千古而无对。凝心内境，悲正法之陵迟；栖虑玄门，慨深文之讹谬。思欲分条析理，广彼前闻；截伪续真，开兹后学。是以翘心净土，法游西域。乘危远迈，策杖孤征。积雪晨飞，途间失地；惊沙夕起，空外迷天。万里山川，拨烟霞而进影；百重寒暑。蹑霜雨而前踪。诚重劳轻，求深欲达。周游西宇，十有四年 (42) 。穷历道邦，询求正教。双林八水，味道餐风；鹿苑鹫峰，瞻奇仰异。承至言于先圣，受真教于上贤。探赜 (43) 妙门 (44) ，精穷奥业。一乘五律之道，驰骤于心田；八藏三箧之文，波涛于口海。爰自所历之国无涯，求取之经有数。总得大乘要文，凡三十五部 (45)"}]}
{"conversation": [{"input": "", "output": "(45) ，计五千四十八卷，译布中华，宣扬胜业。引慈云于西极，注法雨于东陲。圣教缺而复全，苍生罪而还福。湿火宅之千焰，共拔迷途；朗爱水之昏波，同臻彼岸。是知恶因业坠，善以缘升。升坠之端，惟人自作。譬之桂生高岭，云露方得泫其花；莲出绿波，飞尘不能汙其叶。非莲性自洁而桂质本贞，良由所附者高，则微物不能累；所凭者净，则浊类不能沾。夫以卉木无知，犹资善而成善，况乎人伦有识，不缘庆而成庆？方冀兹经传施，并日月而无穷；斯福遐敷，与乾坤而永大！"}]}
{"conversation": [{"input": "", "output": "写毕，即召圣僧。此时长老已在朝门外候谢，闻宣急入，行俯伏之礼。太宗\n传请上殿，将文字递与长老。览遍，复下谢恩，奏道：“主公文辞高古，理\n趣渊微，但不知是何名目。”太宗道：“朕夜口占，答谢御弟之意，名曰《圣\n教序》 (46) 。不知好否?”长老叩头，称谢不已。太宗又曰：\n朕才愧珪璋，言惭金石。至于内典 (47) ，尤所未闻。口占叙文，诚为鄙拙。惟恐秽翰墨于金简，标瓦砾于珠林。循躬省虑 (48) ，腼面恧心 (49) 。甚不足称，虚劳致谢 (50) 。\n当时多官齐贺，顶礼圣教御文，遍传内外。太宗道：“御弟将真经演诵一番，何如?”长老道：“主公，若演真经，须寻佛地，宝殿非可诵之处。”太宗甚喜。即问当驾官：“长安城寺，有那座寺院洁净?”班中闪上大学士萧踽奏道：“城中有一雁塔寺，洁净。”太宗即令多官：“把真经各虔捧几卷，同朕到雁塔寺，请御弟谈经去来。”多官遂各各捧着，随太宗驾幸寺中，搭起高台，铺设齐整。长老仍命：“八戒、沙僧，牵龙马，理行囊；行者在我左右。”又向太宗道：“主公欲将真经传流天下，须当誊录副本，方可布散。原本还当珍藏，不可轻亵。”太宗又笑道：“御弟之言，甚当，甚当！”随召翰林院及中书科各官誊写真经。又建一寺，在城之东，名曰“誊黄寺”。\n长老捧几卷登台，方欲讽诵，忽闻得香风缭绕，半空中有八大金刚现身高叫道：“诵经的，放下经卷，跟我回西去也。”这底下行者三人连白马，平地而起。长老亦将经卷丢下，也从台上起于九霄，相随腾空而去，慌得那太宗与多官望空下拜。这正是：\n圣僧努力取经编，西宇周流十四年。苦历程途遭患难，多经山水受迍邅。\n功完八九还加九 (51) ，行满三千及大千。\n大觉妙文回上国，至今东土永留传。\n太宗与多官拜毕，即选高僧，就于雁塔寺里，修建水陆大会，看诵《大藏真经》，超脱幽冥孽鬼，普施善庆。将誊录过经文，传布天下不题。"}]}
{"conversation": [{"input": "", "output": "却说八大金刚驾香风，引着长老四众，连马五口，复转灵山，连去连来，适在八日之内。此时灵山诸神，都在佛前听讲。八大金刚引他师徒进去，对如来道：“弟子前奉金旨，驾送圣僧等已到唐国，将经文交纳，今特缴旨。”遂叫唐僧等近前受职。如来道：“圣僧，汝前世原是我之二徒，名唤金蝉子。因为汝不听说法，轻慢我之大教，故贬汝之真灵，转生东土。今喜皈依，秉我迦持，又乘吾教，取去真经，甚有功果，加升大职正果，汝为旃檀功德佛。孙悟空，汝因大闹天宫，吾以甚深法力，压在五行山下，幸天灾满足，归于释教。且喜汝隐恶扬善，在途中炼魔降怪有功，全终全始，加升大职正果，汝为斗战胜佛。猪悟能，汝本天河水神，天蓬元帅，为汝蟠桃会上酗酒戏了仙娥，贬汝下界投胎，身如畜类。幸汝记爱人身，在福陵山云栈洞造孽，喜归大教，入吾沙门，保圣僧在路，却又有顽心，色情未泯。因汝挑担有功，加升汝职正果，做净坛使者。”八戒口中嚷道：“他们都成佛，如何把我做个净坛使者?”如来道：“因汝口壮身慵，食肠宽大。盖天下四大部洲，瞻仰吾教者甚多，凡诸佛事，教汝净坛，乃是个有受用的品级，如何不好？沙悟净，汝本是卷帘大将，先因蟠桃会上打碎玻璃盏，贬汝下界，汝落于流沙河，伤生吃人造孽，幸皈吾教，诚敬迦持，保护圣僧，登山牵马有功，加升大职正果，为金身罗汉。”又叫那白马：“汝本是西洋大海广晋龙王之子，因汝违逆父命，犯了不孝之罪，幸得皈身皈法，皈我沙门，每日家亏你驮负圣僧来西，又亏你驮负圣经去东，亦有功者，加升汝职正果，为八部天龙马。”\n长老四众俱各叩头谢恩，马亦谢恩讫。仍命揭谛引了马下灵山后崖，化龙池边，将马推入池中。须臾间，那马打个展身，即退了毛皮，换了头角，浑身上长起金鳞，腮颔下生出银须，一身瑞气，四爪祥云，飞出化龙池，盘绕在山门里擎天华表柱上。诸佛赞扬如来的大法。孙行者却又对唐僧道：“师父，此时我已成佛，与你一般，莫成还戴金箍儿，你还念甚么《紧箍咒儿》掯勒我？趁早儿念个《松箍儿咒》，脱下来打得粉碎，切莫叫那甚么菩萨再去捉弄他人。”唐僧道：“当时只为你难管，故以此法制之。今已成佛，自然去矣，岂有还在你头上之理！你试摸摸看。”行者举手去摸一摸，果然无之。此时旃檀佛、斗战胜佛、净坛使者、金身罗汉，俱正果了本位。天龙马亦自归真。有诗为证。诗曰：\n一体真如转落尘，合和四相复修身。\n五行论色空还寂，百怪虚名总莫论。\n正果旃檀皈大觉，完成品职脱沉沦。\n经传天下恩光阔，五圣高居不二门。"}]}
{"conversation": [{"input": "", "output": "正果旃檀皈大觉，完成品职脱沉沦。\n经传天下恩光阔，五圣高居不二门。\n五圣果位之时，诸众佛祖、菩萨、圣僧、罗汉、揭谛、比丘、优婆夷塞、各山各洞的神仙、大神、丁甲、功曹、伽篮、土地，一切得道的师仙，始初俱来听讲，至此各归方位。你看那：\n灵鹫峰头聚霞彩，极乐世界集祥云。金龙稳卧，玉虎安然。乌兔任随来往，龟蛇凭汝盘旋。丹凤青鸾情爽爽，玄猿白鹿意怡怡。八节奇花，四时仙果。乔松古桧，翠柏修篁。五色梅时开时结，万年桃时熟时新。千里千花争秀，一天瑞霭纷纭。\n大众合掌皈依。都念：\n南无燃灯上古佛。南无药师琉璃光王佛。南无释迦牟尼佛。南无过去未来现在佛。南无清净喜佛。南无毘卢尸佛。南无宝幢王佛。南无弥勒尊佛。南无阿弥陀佛。南无无量寿佛。南无接引归真佛。南无金刚不坏佛。南无宝光佛。南无龙尊王佛。南无精进善佛。南无宝月光佛。南无现无愚佛。南无婆留那佛。南无那罗延佛。南无功德华佛。南无才功德佛。南无善游步佛。南无旃檀光佛。南无摩尼幢佛。南无慧炬照佛。南无海德光明佛。南无大慈光佛。南无慈力王佛。南无贤善首佛。南无广庄严佛。南无金华光佛。南无才光明佛。南无智慧胜佛。南无世静光佛。南无日月光佛。南无日月珠光佛。南无慧幢胜王佛。南无妙音声佛。南无常光幢佛。南无观世灯佛。南无法胜王佛。南无须弥光佛。南无大慧力王佛。南无金海光佛。南无大通光佛。南无才光佛。南无旃檀功德佛。南无斗战胜佛。南无观世音菩萨。南无大势至菩萨。南无文殊菩萨。南无普贤菩萨。南无清净大海众菩萨。南无莲池海会佛菩萨。南无西天极乐诸菩萨。南无三千揭谛大菩萨。南无五百阿罗大菩萨。南无比丘夷塞尼菩萨。南无无边无量法菩萨。南无金刚大士圣菩萨。南无净坛使者菩萨。南无八宝金身罗汉菩萨。南无八部天龙广力菩萨。\n如是等一切世界诸佛，\n愿以此功德，庄严佛净土。上报四重恩，下济三途苦。若有见闻者，悉发菩提心。同生极乐国，尽报此一身。\n十方三世一切佛，诸尊菩萨摩诃萨，摩诃般若波罗密。《西游记》至此终。\n--------------------\n(1) 　莺老柳枝轻——意思是“莺声老”或“莺语老”、“莺唇老”。夏初，小黄莺儿已经长成，鸣叫声很成熟，不像春天时娇莺的啼声动听了。王十朋《山茶诗》：“莺声老后移虽晚，鹤顶丹时看始嘉。”又，莺与柳枝，在古代诗人的作品中，常联系在一起，“莺枝”，即莺栖息的树枝，通常指柳枝。\n(2) 　彩漆檠——檠，灯架。油漆成彩色的灯架。"}]}
{"conversation": [{"input": "", "output": "(2) 　彩漆檠——檠，灯架。油漆成彩色的灯架。\n(3) 　五云——青、白、赤、黑、黄五种色彩的云。这句意思是雕漆桌子漆成五色云彩的花纹。\n(4) 　响韵虚徐——声音舒缓而有韵味。\n(5) 　龙髯——比喻拂尘。\n(6) 　献芹——客气话：贡献小小的礼物。详注已见前。\n(7) 　拿过了班——过分拿架子了。\n(8) 　刷 ——又作“刷刨”，刮檫，刷拭。\n(9) 　敞厅——两面相通的大厅；或者也可指宽大的大厅。\n(10) 　火甲——明代户籍制度，一甲之长称为“火甲”。一甲十户。\n(11) 　花扑扑——指铺张、排场大。\n(12) 　雪案——这是一个士人苦读的典故，是说晋代孙康家贫缺灯油，冬夜映雪读书。案，书桌。《昭明文选》任彦升《为萧扬州荐士表》：“既笔耕为养，亦佣书成学；至乃集萤映雪，编蒲缉柳。”李善注引《孙氏世录》：“孙康家贫，常映雪读书。清介，交游不杂。”又见《艺文类聚》卷二、《初学记》、《太平御览》等。\n(13) 　龚黄——龚遂与黄霸。这两人是西汉时著名的“循吏”，办事明决。黄霸后来官至丞相。龚遂因年老，不任公卿，拜水衡都尉。事见《汉书·循吏传》。\n(14) 　黄堂——太守办公的厅堂。\n(15) 　卓鲁——指后汉卓茂与鲁恭二人。他们是当时地方官的佼佼者。胸怀仁德治政，不滥施刑罚，政绩卓然。事见《后汉书·卓鲁魏刘列传》。\n(16) 　辖床——古代的一种刑具，把犯人捆绑在上面。\n(17) 　劈着——评判。\n(18) 　火甲巡更——明代的户籍制度，大约以十户为一甲，称为“火甲”。甲有甲长，人们也称甲长为“火甲”。巡更，夜间巡守的人，每到一个更次，就要敲锣或击梆子报时。当然，巡守的人不一定是甲长本人。\n(19) 　神子——神像，供奉的祖先的遗像。\n(20) 　卦数——八卦互相配合，得六十四卦；卦数即六十四。寇洪当年六十四岁，寿数已尽。\n(21) 　泱——流淌。\n(22) 　根接须弥脉——须弥是佛教传说中的山。据说入水八万由旬(由旬是古印度一种长度计算单位)，出水八万由旬。顶上是佛祖居住地。这里是说灵山与须弥山相接。\n(23) 　优钵——又称“优钵罗”，是一种花，即青莲花，多产于天竺(印度)，花香而洁净。\n(24) 　该——总括，相当于。\n(25) 　圣僧历难以上——所述八十难，世德堂本次序错乱，《西游证道书》与《新说西游记》则将八十难重新理清脉络，并在文字上作了修饰。为便于读者，所以将这两部书的八十难，取代世德堂本。"}]}
{"conversation": [{"input": "", "output": "(26) 　一起——这里的“起”是量词，一拨的意思。\n(27) 　贞观二十七年——唐代“贞观”年号仅二十三年，那年唐太宗驾崩，此书与史实不符。玄奘是贞观初西行，贞观十九年回来，历时十七年。\n(28) 　二仪——指天与地。\n(29) 　故知象显可征以下四句——这四句的意思是：像天地那样现象明显的事物，即使愚蠢的人，也可以验证；而其形象看不见摸不着的事，即使有智慧的人也会迷惑不清。\n(30) 　湛寂——沉寂。\n(31) 　大教——这里指佛教。\n(32) 　腾汉庭而皎梦——关于佛教何时传入中国，有不同说法。学界比较认同的看法是在西汉末、东汉初。长期流传这样的故事：汉明帝刘庄梦见神人，金色、有日月光。次日问群臣，有臣下说，这个神人是天竺国得道的人，号曰“佛”。这就是“汉庭皎梦”的故事。这故事最早见于东汉的《四十二章经》。\n(33) 　不镜三千之光——佛教的说法，佛的金容烛照三千大千世界。不镜就是说年代久了，金容有些褪色，不能烛照世界。形象地比喻佛法有些被人忽视。\n(34) 　四八之相——佛教说，佛有三十二种不同凡响的特征。四八是三十二的乘数。\n(35) 　含类——佛教语，指各类众生。\n(36) 　遗训遐宣——遗训，指佛的教义。遐宣，远远地传扬。\n(37) 　然而真教难仰以下四句——真教指佛教。是说佛教的教义是很难领会的，不能很深地理解它的要旨。曲学，也指佛教教义。是说虽然一般的人，也能遵从佛教的教义，但是对于邪与正，往往纠结难辨。\n(38) 　隆替——盛衰。\n(39) 　三空——言空、无相、无愿之三解脱。\n(40) 　四忍——忍，佛教语，对逆境不生不满，对佛理信守不动摇。忍有“二忍”、“三忍”、“四忍”、“六忍”、“十四忍”等。四忍是：无生忍、无灭法忍、因缘忍、无住忍。\n(41) 　讵(jù)能——岂能，怎能。\n(42) 　十有四年——《圣教序》原文为“十有七年”。\n(43) 　探赜(zé)——赜，幽深奥妙。探赜，探索奥妙。\n(44) 　妙门——指深奥玄妙的佛理。\n(45) 　凡三十五部——《圣教序》原文为六百五十七部，无卷数。\n(46) 　《圣教序》——唐太宗撰，是他为玄奘翻译的佛经而写的序，其中也略记玄奘求经的过程。今所传的碑文有两种：一由褚遂良书写；另一是弘福寺僧怀仁集王羲之的书法而成，因为唐太宗酷爱王羲之书法的缘故。世德堂本这段《圣教序》错误很多，兹据《西游证道书》校改。\n(47) 　内典——佛经。"}]}
{"conversation": [{"input": "", "output": "(47) 　内典——佛经。\n(48) 　循躬省(xǐng)虑——意思是我亲自考察。躬，自身。\n(49) 　腼面恧(nǜ)心——面有羞色，心中惭愧。这是谦虚的客套话。\n(50) 　虚劳致谢——这以下世德堂本有“此太宗御制之文，缀于《心经》之首”一行小字。《圣教序碑》现存陕西省博物馆碑林，《圣教序碑》后附有玄奘翻译的《般若波罗蜜多心经》。\n(51) 　功完八九还加九——八九等于七十二，再加九是八十一，是说唐僧经历了八十一磨难，终于成功。"}]}
{"conversation": [{"input": "", "output": "《西游记白话文》\n\n\n 第1回 惊天地美猴王出世\n\n    这是一个神话故事，传说在很久很久以前，天下分为东胜神洲、西牛贺洲、南赡部洲、北俱芦洲。在东胜神洲傲来国，有一座花果山，山上有一块仙石，一天仙石崩裂，从石头中滚出一个卵，这个卵一见风就变成一个石猴，猴眼射出一道道金光，向四方朝拜。\n\n    那猴能走、能跑，渴了就喝些山涧中的泉水，饿了就吃些山上的果子。\n\n    整天和山中的动物一起玩乐，过得十分快活。一天，天气特别热，猴子们为了躲避炎热的天气，跑到山涧里洗澡。它们看见这泉水哗哗地流，就顺着涧往前走，去寻找它的源头。\n\n    猴子们爬呀、爬呀，走到了尽头，却看见一股瀑布，像是从天而降一样。猴子们觉得惊奇，商量说∶“哪个敢钻进瀑布，把泉水的源头找出来，又不伤身体，就拜他为王。”连喊了三遍，那石猴呼地跳了出来，高声喊道∶“我进去，我进去！”\n\n    那石猴闭眼纵身跳入瀑布，觉得不像是在水中，这才睁开眼，四处打量，发现自己站在一座铁板桥上，桥下的水冲贯于石窍之间，倒挂着流出来，将桥门遮住，使外面的人看不到里面。石猴走过桥，发现这真是个好地方，石椅、石床、石盆、石碗，样样都有。\n\n    这里就像不久以前有人住过一样，天然的房子，安静整洁，锅、碗、瓢、盆，整齐地放在炉灶上。正当中有一块石碑，上面刻着∶花果山福地，水帘洞洞天。石猴高兴得不得了，忙转身向外走去，嗖的一下跳出了洞。\n\n    猴子们见石猴出来了，身上又一点伤也没有，又惊又喜，把他团团围住，争著问他里面的情况。石猴抓抓腮，挠挠痒，笑嘻嘻地对大家说∶“里面没有水，是一个安身的好地方，刮大风我们有地方躲，下大雨我们也不怕淋。”猴子们一听，一个个高兴得又蹦又跳。\n\n    猴子们随着石猴穿过了瀑布，进入水帘洞中，看见了这么多的好东西，一个个你争我夺，拿盆的拿盆，拿碗的拿碗，占灶的占灶，争床的争床，搬过来，移过去，直到精疲力尽为止。猴子们都遵照诺言，拜石猴为王，石猴从此登上王位，将石字省去，自称“美猴王”。\n\n    美猴王每天带着猴子们游山玩水，很快三、五百年过去了。一天正在玩乐时，美猴王想到自己将来难免一死，不由悲伤得掉下眼泪来，这时猴群中跳出个通背猿猴来，说∶“大王想要长生不老，只有去学佛、学仙、学神之术。”"}]}
{"conversation": [{"input": "", "output": "美猴王决定走遍天涯海角，也要找到神仙，学那长生不老的本领。第二天，猴子们为他做了一个木筏，又准备了一些野果，于是美猴王告别了群猴们，一个人撑着木筏，奔向汪洋大海。\n\n    大概是美猴王的运气好，连日的东南风，将他送到西北岸边。他下了木筏，登上了岸，看见岸边有许多人都在干活，有的捉鱼，有的打天上的大雁，有的挖蛤蜊，有的淘盐，他悄悄地走过去，没想到，吓得那些人将东西一扔，四处逃命。\n\n    这一天，他来到一座高山前，突然从半山腰的树林里传出一阵美妙的歌声，唱的是一些关于成仙的话。猴王想∶这个唱歌的人一定是神仙，就顺着歌声找去。\n\n    唱歌的是一个正在树林里砍柴的青年人，猴王从这青年人的口中了解到，这座山叫灵台方寸山，离这儿七八里路，有个斜月三星洞，洞中住着一个称为菩提祖师的神仙。\n\n    美猴王告别打柴的青年人，出了树林，走过山坡，果然远远地看见一座洞府，只见洞门紧紧地闭着，洞门对面的山岗上立着一块石碑，大约有三丈多高，八尺多宽，上面写着十个大字∶“灵台方寸山斜月三星洞”。正在看时，门却忽然打开了，走出来一个仙童。\n\n    美猴王赶快走上前，深深地鞠了一个躬，说明来意，那仙童说∶“我师父刚才正要讲道，忽然叫我出来开门，说外面来了个拜师学艺的，原来就是你呀！跟我来吧！”美猴王赶紧整整衣服，恭恭敬敬地跟着仙童进到洞内，来到祖师讲道的法台跟前。\n\n    猴王看见菩提祖师端端正正地坐在台上，台下两边站着三十多个仙童，就赶紧跪下叩头。祖师问清楚他的来意，很高兴，见他没有姓名，便说∶“你就叫悟空吧！”\n\n    祖师叫孙悟空又拜见了各位师兄，并给悟空找了间空房住下。从此悟空跟着师兄学习生活常识，讲究经典，写字烧香，空时做些扫地挑水的活。\n\n    很快七年过去了，一天，祖师讲道结束后，问悟空想学什么本领。孙悟空不管祖师讲什么求神拜佛、打坐修行，只要一听不能长生不老，就不愿意学，菩提祖师对此非常生气。\n\n    祖师从高台上跳了下来，手里拿着戒尺指着孙悟空说∶“你这猴子，这也不学，那也不学，你要学些什么？”说完走过去在悟空头上打了三下，倒背着手走到里间，关上了门。师兄们看到师父生气了，感到很害怕，纷纷责怪孙悟空。"}]}
{"conversation": [{"input": "", "output": "孙悟空既不怕，又不生气，心里反而十分高兴。当天晚上，悟空假装睡着了，可是一到半夜，就悄悄起来，从前门出去，等到三更，绕到后门口，看见门半开半闭，高兴地不得了，心想∶“哈哈，我没有猜错师父的意思。”\n\n    孙悟空走了进去，看见祖师面朝里睡着，就跪在床前说∶“师父，我跪在这里等着您呢！”祖师听见声音就起来了，盘着腿坐好后，严厉地问孙悟空来做什么，悟空说∶“师父白天当着大家的面不是答应我，让我三更时从后门进来，教我长生不老的法术吗？”\n\n    菩提祖师听到这话心里很高兴。心想∶“这个猴子果然是天地生成的，不然，怎么能猜透我的暗谜。”于是，让孙悟空跪在床前，教给他长生不老的法术。孙悟空洗耳恭听，用心理解，牢牢记住口诀，并叩头拜谢了祖师的恩情。\n\n    很快三年又过去了，祖师又教了孙悟空七十二般变化的法术和驾筋斗云的本领，学会了这个本领，一个筋斗便能翻出十万八千里路程。孙悟空是个猴子，本来就喜欢蹦蹦跳跳的，所以学起筋斗云来很容易。\n\n    有一个夏天，孙悟空和师兄们在洞门前玩耍，大家要孙悟空变个东西看看，孙悟空心里感到很高兴，得意地念起咒语，摇身一变变成了一棵大树。\n\n    师兄们见了，鼓着掌称赞他。\n\n    大家的吵闹声，让菩提祖师听到了，他拄着拐杖出来，问∶“是谁在吵闹？你们这样大吵大叫的，哪里像个出家修行的人呢？”大家都赶紧停住了笑，孙悟空也恢复了原样，给师父解释，请求原谅。\n\n    菩提祖师看见孙悟空刚刚学会了一些本领就卖弄起来，十分生气。祖师叫其他人离开，把悟空狠狠地教训了一顿，并且要把孙悟空赶走。孙悟空着急了，哀求祖师不要赶他走，祖师却不肯留下他，并要他立下誓言∶任何时候都不能说孙悟空是菩提祖师的徒弟。\n\n 第2回 闹龙宫刁石猴借宝\n\n    孙悟空见没办法留下来，就拜别了菩提祖师，又和各位师兄告别，然后念了口诀，驾着筋斗云，不到一个时辰，就回到了花果山水帘洞，看到花果山上一片荒凉破败的景象，很是凄惨。\n\n    原来孙悟空走了以后，有一个混世魔王独占了水帘洞，并且抢走了许多猴子猴孙。孙悟空听到这些以后，气得咬牙跺脚。他问清了混世魔王的住处，决定找混世魔王报仇，便驾着筋斗云，朝北方飞去。\n\n    不一会儿，孙悟空就来到混世魔王的水脏洞前，对门前的小妖喊到∶“你家那个狗屁魔王，多次欺负我们猴子。我今天来，要和那魔王比比高低！"}]}
{"conversation": [{"input": "", "output": "”小妖跑进洞里，报告魔王。魔王急忙穿上铁甲，提着大刀，在小妖们的簇拥下走出洞门。\n\n    孙悟空赤手空拳，夺过了混世魔王的大刀，把他劈成了两半。然后，拔下一把毫毛咬碎喷了出去，毫毛变成许多小猴子，直杀进洞里，把所有的妖精全杀死，然后救出被抢走的小猴子，放了一把火烧了水脏洞。\n\n    孙悟空收回了毫毛，让小猴子们闭上眼睛，作起法术来，一阵狂风刮过，他们驾着狂风回到了花果山。从此，孙悟空便叫小猴们做了些竹枪和木刀，用夺来的大刀教他们武艺。没过多久，孙悟空觉得竹枪木刀不能打仗，两个猴告诉他，傲来国里肯定有好的兵器。\n\n    孙悟空驾云来到傲来国上空，念起咒语，立即天空刮起狂风，砂石乱飞，把满城的军民吓得不敢出来。他趁机跑进兵器库拔了把毫毛一吹，变成上千个小猴，乱搬乱抢，悟空见差不多了，把风向一变回了花果山。\n\n    从此以后，花果山水帘洞的名气就更大了，所有的妖怪头子，即七十二洞的洞主都来拜见孙悟空。可是，悟空却有一件事不顺心，嫌那口大刀太轻，不好用。有个通背老猿猴告诉悟空，水帘洞桥下，可直通东海龙宫，叫他去找龙王要一件得心应手的兵器。\n\n    悟空立刻来到东海龙宫，给老龙王敖广讲明了来这儿的目的。龙王不好推辞，叫虾兵们抬出一杆三千六百斤重的九股叉，悟空接过来玩了一阵，嫌它太轻。龙王又命令蟹将们抬出一柄七千二百斤重的方天画戟，悟空一见，仍然嫌它太轻。\n\n    龙王说∶“再也没有比这更重的兵器了。”悟空不信，和龙王吵了起来，龙婆给龙王说∶“大禹治水时，测定海水深浅的神珍铁最近总是放光，就把这给他，管他能不能用，打发他走算了。”龙王听后告诉悟空∶“这宝物太重了，你自己去取吧！”\n\n    孙悟空跟龙王来到海底，龙王用手一指说∶“放光的就是。”悟空见神珍铁金光四射，就走过去用手一摸，原来是根铁柱子，斗一样粗，二丈多长。孙悟空使劲用手搬了搬说∶“太长太长了，要是再短些，再细一些就好了。”\n\n    孙悟空话还没有说完，那个宝贝就短了几尺，也细了一圈。孙悟空看了看说∶“再细些就更好了。”那个宝贝真的又细了许多，悟空拿过来，见上面写着∶“如意金箍棒、重一万三千五百斤”顺手玩了一会儿，觉得十分好用。"}]}
{"conversation": [{"input": "", "output": "回到水晶宫，孙悟空又要龙王送一身衣服相配。龙王实在没有，但又害怕悟空乱打乱闹，只好敲响应急的金钟，叫来南、北、西三海龙王敖钦、敖顺和敖闰，兄弟三人凑了一副黄金甲、一顶凤翅紫金冠、一双藕丝步云鞋，送给悟空。\n\n    回到花果山，悟空才发现那根金箍棒竟可以变成绣花针一样大小，藏到耳朵中。一天，他宴请所有的妖王吃饭，喝醉了，在桥边的松树下睡觉，迷迷糊糊地见两个人手里拿着写有“孙悟空”的批文，走到他身边也不说话，把他用绳索套上，拉起来就走。\n\n    悟空糊里糊涂跟他们来到一座城门外，看见城楼上有一块牌子，牌子上写着“幽冥界”三个大字，知道这里是阎王住的地方，转身就要走，两个勾魂鬼死死拉住他，非要让他进去。孙悟空一看火了，从耳朵中掏出了金箍棒，把两个勾魂鬼打成了肉酱。\n\n    他甩掉套在身上的绳套，挥着金箍棒直打到城里，又一直打到森罗殿前，十位冥王见悟空长得的十分凶恶，吓得不知道该怎么办。悟空说∶“你们既然坐在王位上，就应该有点灵气，为什么不知道我来？俺老孙已经修成仙道，能长生不老。快拿生死簿来！”十位冥王赶快叫判官拿出生死本来查。\n\n    悟空登上森罗殿，一直查到魂字一千三百五十号，才找到了自己的名字，顺手拿起笔把所有猴子的名字通通勾掉，说∶“这下好极了，好极了，今后再也不归你们管了。”说完又一路打出了幽冥界。十位冥王赶忙到翠云宫去见地藏王菩萨，商量如何向玉皇大帝报告。\n\n 第3回 齐天大圣大闹天宫\n\n    冥司阎王和龙王先后都来找玉皇大帝，状告孙悟空大闹龙宫和地府。玉皇大帝正要派天兵、天将到人间去收伏孙悟空。这时，太白金星走了出来，给玉帝出了个主意，说不如随便给他一个官职，把他困在天上，玉帝同意了，命文曲星写了一封诏书，叫太白金星请悟空上天。\n\n    太白金星遵命来到花果山，宣读圣旨。孙悟空听了十分高兴，就命令猴子们看家，自己跟着太白金星驾着云来到灵霄殿上。太白金星向玉帝行了礼，说∶“悟空来了。”玉帝问∶“谁是悟空？”悟空听了，既不行礼，也不跪拜，随便答应了一声∶“我就是。”其他神仙见悟空没有礼貌都非常生气。\n\n    玉帝对悟空没有办法，听了武曲星君的建议让悟空给玉帝看马。这个官职在天上是最小的，过了半个月悟空才知道。一气之下，便拿出金箍棒，杀出南天门，回到花果山，自封“齐天大圣”。又做了一面大旗，插在花果山上。"}]}
{"conversation": [{"input": "", "output": "玉帝听说孙悟空又回到花果山，马上命令托塔李天王和三太子哪吒，带兵去捉拿悟空。没想到先锋官巨灵神和悟空没打几个回合，宣花斧就成了两截。哪吒一见气得头发都竖了起来，大喊一声，变成三头六臂，拿着六件兵器和悟空打了起来。\n\n    悟空也不示弱，摇身一变，也变成三头六臂，拿着三根金箍棒跟哪吒打了好长时间，仍不分胜负。悟空偷偷拔下一根毫毛变成自己，跟哪吒打，真身却绕到哪吒身后，举起棒子就打。哪吒躲闪不及，被打中左臂，痛得也顾不上还手，转身就跑。\n\n    玉帝听了这些十分生气，准备多派些兵将，再去和孙悟空打。这时太白金星又出了个主意说∶“不如封孙悟空一个有名无权的齐天大圣，什么事也不让他管，只把他留在天上，免得再派人去打，伤了兵将。”玉帝听了觉得有理，于是派太白金星去讲和。\n\n    悟空听说后，十分高兴，跟太白金星又一次来到天宫。玉帝马上让人在蟠桃园右侧为孙悟空修了一座齐天大圣府。孙悟空到底是个猴子，只知道名声好听，也不问有没有实权，整天和天神们以兄弟相称，在府内吃喝玩乐，今天东游游，明天西转转，自由自在。\n\n    时间长了，玉帝怕悟空闲着没事添麻烦，就让他去管蟠桃园。这桃园前、中、后各有桃树一千二百棵。前面的树三千年结果成熟，吃了可以成仙；中间的树六千年结果成熟，吃了能长生不老；后面的树九千年结果成熟，吃了以后可以跟日月同辉，天地齐寿。\n\n    一天，他见园中的桃子大部分都熟了，就想尝个新鲜，便偷偷地跑进园子去，脱了衣服，爬上大树，挑熟透的大桃吃了个饱。从此以后，每隔两三天，他就设法偷吃一次桃。每年一次的蟠桃会到了，一天，七位仙女奉王母娘娘之命进园摘桃。\n\n    恰巧这时孙悟空把桃吃饱了，感到有点困，就变成二寸来长的小人，在大树梢上，找个凉快的地方睡着了。七位仙女见园中的熟桃不多，便四处寻找，找了好长的一段时间，最后在一棵大树梢上发现有个熟透的桃，就把树梢扯下来。\n\n    没想到悟空正好睡在这棵树上，被惊醒了，变回原来的样子。他拿出金箍棒叫了声∶“谁敢偷桃？”吓得七位仙女一齐跪下，说明了来这的原因。\n\n    悟空问蟠桃会请了什么人，当他知道没有自己时，十分生气。\n\n    他用定身法把七位仙女定住，然后驾着云来到瑶池。这时赶来赴宴的众仙还没有到，只有佣人在摆设宴席，于是悟空拔了根毫毛，变成瞌睡虫，放到佣人脸上。这些人立刻呼呼大睡，他跳到桌上，端起美酒，开怀痛饮。"}]}
{"conversation": [{"input": "", "output": "他吃饱喝足后才走出瑶池，迷迷糊糊地走到太上老君的兜率宫里，刚好宫里没有人就把五个葫芦里的金丹全部倒出来吃了，吃完这才想到闯了大祸，可能保不住性命。于是又回到瑶池，偷了几罐好酒，回花果山去了。\n\n    玉帝听到报告，大发脾气，命令李天王和哪吒太子率领十万天兵天将，布下十八层天罗地网，一定要捉拿悟空回来。但是天兵天将都不是悟空的对手，一个个都败下来。于是观音菩萨就建议让灌江口的显圣二郎神到花果山来捉拿孙悟空。\n\n    二郎神奉命，带领梅山六兄弟，点了些精兵良将，杀向花果山。他请李天王举着照妖镜站在空中，对着悟空照，自己到水帘洞前挑战。悟空出洞迎战，与二郎神打得难分难解。梅山六兄弟见悟空这时顾不上他们，就乘机杀进了水帘洞。\n\n    悟空见自己的老窝被破坏了，心里一慌，变成麻雀想跑，二郎神摇身变成了捉麻雀的鹰，抖抖翅膀就去啄麻雀；悟空急忙又变成一只大鹚鸟，冲向天空，二郎神急忙变成了一只大海鹤，钻进云里去扑；悟空一见嗖地一声飞到水里，变成一条鱼。\n\n    二郎神从照妖镜里看见了悟空，就变成鱼鹰，在水面上等着，悟空见了，急忙变条水蛇，窜到岸边，接着又变成花鸨，立在芦苇上。二郎神见他变的太低贱，也不去理他，变回原来的样子，取出弹弓，朝着花鸨就打，把悟空打得站立不稳。\n\n    悟空趁机滚下山坡，变成一座土地庙，二郎神追过来，见有个旗杆立在庙的后面，就知道是悟空变的，拿起兵器就朝门砸过去，悟空见被看出来了，往上一跳，变回原样就跑，二郎神驾着云追了过去。两个人一边走一边打，又来到花果山跟前。\n\n    各路的天兵神将一拥而上，把悟空团团围住，在南天门观战的太上老君趁机把金钢琢朝悟空扔过去，悟空被打中头部，摔了一跤。二郎神的哮天犬跑上去，咬住了悟空，其他天神则扑上去把悟空按住，用铁链穿住琵琶骨捆了回去。\n\n    孙悟空被绑在斩妖台上，但不论用刀砍斧剁，还是用雷打火烧，都不能伤他一根毫毛。太上老君启奏玉帝，把悟空放到八卦炉里熔炼，玉帝准奏。\n\n    于是，悟空被带到兜率宫，众神仙把他推进八卦炉里，烧火的童子用扇子使劲扇火。\n\n    悟空在炉中跳来跳去，偶然中跳到巽宫的位置，这里只有烟没有火，熏得很厉害，就弯下身子蹲在里面。四十九天过去了，太上老君下令打开炉门，悟空忽然听到炉顶有响声，抬头看见一道光，用力一跳，跳出炼丹炉，踢倒炉子，转身就跑。"}]}
{"conversation": [{"input": "", "output": "孙悟空不但没有被熔化，反而炼就了一双火眼金睛。他从耳朵中掏出金箍棒，迎风一晃，变成碗口那么粗。悟空抡起如意棒，一路指东打西，直打到灵霄殿上，大声叫喊着∶“皇帝轮流做，玉帝老头，你快搬出去，把天宫让给我，要不，就给你点厉害看看！”\n\n    幸好有三十六员雷将，二十八座星宿赶来保护，玉帝才能脱身。玉帝立即派人去西天请如来佛祖。如来一听，带着阿傩、伽叶两位尊者，来到灵霄殿外，命令停止打斗，叫悟空出来，看看他有什么本事。悟空怒气冲冲地看着如来，根本就不把如来放在眼里。\n\n    如来佛祖伸开手掌说∶“如果你有本领一筋斗翻出我的手掌，我就劝玉帝到西方去，把位子让给你。”悟空一听不知道是计，心里还挺高兴，就把金箍棒放在耳朵里，轻轻一跳，站在如来佛的手心中，喊到∶“我去了！”\n\n    一个筋斗，无影无踪。\n\n    悟空驾着云飞一样地往前赶，忽然见前面有五根肉红色的柱子，想这肯定是天边了，柱子一定是撑天用的，这才停下来。他害怕回去见如来没有凭证，就拔下一根毫毛，变成一支笔，在中间的一根柱子上写下“齐天大圣到此一游”八个大字。\n\n    写完收了毫毛，又跑到第一个柱子下撒了一泡猴尿，然后又驾起筋斗云，回到如来佛祖手掌里说∶“如果你说话算数，就快叫玉帝让位子吧！”如来佛却说孙悟空根本没有离开他的掌心。悟空不服，要如来去看看他在天边留下的证据。\n\n    如来佛不去，他让悟空看看他右手的中指，再闻闻大拇指根。悟空睁大火眼金睛，只见佛祖右手中指上有他写的那八个大字，大拇指丫里还有些猴尿的臊气。悟空吃惊地说∶“我不信，我一点也不信，我把字写在撑天的柱子上，怎么却在你手上？等我去看看再说。”\n\n    悟空转身想跑，如来佛眼疾手快，反手一扑，把悟空推出西天门外，又把手的五指分别化作金、木、水、火、土五座联山，给这座联山起名叫“五行山”，将悟空牢牢压在山下。天上的各位神仙和阿傩、伽叶一个个合掌称好。\n\n    玉帝见如来佛祖镇压了孙悟空，心里十分高兴，立即传令设下“安天大会”感谢佛祖。不一会，各路神仙都被请来了，玉帝又命令打开太玄宫、洞阳玉馆，请如来佛坐在七宝灵台上，各路神仙纷纷送来贺礼，如来佛命阿傩、伽叶将礼物一一收下。"}]}
{"conversation": [{"input": "", "output": "就在众位神仙饮酒听歌的时候，巡查官回来报告∶“那个妖猴把头伸出来了！”佛祖一听，就从袖子里取出一张帖子，上面写着∶“、嘛、呢、叭、、”，叫阿傩、伽叶拿去贴在五行山顶的一块方石头上，那座山的缝立刻合住，孙悟空再也没有办法出来了。\n\n    如来佛祖回西天时，路过五行山，又发了慈悲心，叫来山神，让他和五方揭谛住在这座山上，监押悟空，并对他们说∶“如果他饿了，就给他吃些铁丸子，渴了，就把溶化的铜水给他喝。五百年以后，他刑期满了，自然会有人来救他。”\n\n 第4回 五行山从师取真经\n\n    五百年以后，观音菩萨奉了如来佛的法旨，带着锦袈裟等五件宝贝，跟惠岸行者一块儿来到东土大唐，寻找去西天求取三藏真经的人。师徒二人在半空中驾着云，来到大唐京城长安的上空。这时已是贞观十三年。\n\n    这一天，正是唐太宗李世民命令高僧陈玄奘在化生寺设坛宣讲佛法的日子。陈玄奘是如来佛二弟子金蝉子转世的，观音暗中选定他为取经人，自己与惠岸行者变成了游方和尚，捧着袈裟等宝贝到皇宫门外，要求拜见唐太宗，给他献宝。\n\n    唐太宗一向喜欢佛经，立即叫他们上殿，问那些宝贝一共要多少钱。观音说∶“如来佛祖那儿有三藏真经，你如果派陈玄奘去西天求取真经，这些宝贝就送给你了。”说完，跟惠岸行者变成原来的样子，驾起云走了。太宗一见是观音菩萨，连忙带领满朝文武官员向天朝拜。\n\n    唐太宗十分高兴，和陈玄奘结成了兄弟，要他去西天取经，将护身袈裟等宝物送给了他，并将他的名字改为“唐三藏”。过了几天，三藏要出发了，唐太宗便率领文武百官一路送到长安城外，和三藏依依惜别。\n\n    唐三藏别名唐僧。他和两个仆人赶了两天路，来到法门寺，寺里的和尚赶忙出来迎接。晚上，和尚们坐在一起议论去西天取经的路途艰险，唐僧用手指着心口说∶“只要有坚定的信念，那么任何危险都算不了什么！”和尚们连声称赞。\n\n    第二天，唐僧主仆含泪辞别了和尚，又骑着马继续向西走去。不几天，就来到了大唐的边界河州，镇边总兵和本地的和尚道士把唐僧主仆接到福原寺休息。\n\n    第二天天还没亮，唐僧就把两个仆人叫了起来，三人借着月光赶路。走了十几里就开始上山了，道路起伏不平，杂草丛生，十分难走。他们只好一边拔草一边走。忽然一脚踏空，三人和马还一起摔进了深坑。主仆三人正在惊慌之时，忽然听见“抓起来！抓起来！”的叫喊声。"}]}
{"conversation": [{"input": "", "output": "随着一阵狂风，出现了一群妖怪，抓住了主仆三人。唐僧偷偷看了看，上面坐着一个长相凶恶的魔王，那魔王一声令下，妖怪们把唐僧主仆绑了起来。这时一个小妖来报∶“熊山君和特处士到！”\n\n    魔王赶忙出去迎接，那两人称魔王为寅将军。寅将军打算用唐僧等人招待他的客人。熊山君说∶“今天，就选吃两个算了。”于是，寅将军把唐僧的两个仆人剖腹挖心，活活地吃掉了。唐僧差点被吓昏过去。\n\n    天快亮了，妖怪们都躲了起来。唐僧吓傻了，昏昏沉沉地睡着。忽然一个柱拐杖的老人慢慢向他走来，把手一挥，捆绑唐僧的绳子都断了，又向他吹一口气，唐僧醒了过来，连忙躬身施礼感谢老人，老人说∶“这个地方叫双叉岭，是个危险的地方。”\n\n    老人让唐僧拿上包袱，牵着马，把他领到大路上来。唐僧连忙拴好马，准备感谢，抬头一看，老人已乘着一只红顶白鹤飞走了，从空中掉下一张纸条，唐僧接过一看，才知老人就是太白金星，于是赶忙向空中不停地施礼。\n\n    唐僧骑着马，沿着山路往前走，走了半天，也不见一个人。他又渴又饿，想找点水喝。忽然看见前面有两只凶恶的老虎，张开了血盆大嘴，又往四周看看，发现身后是吐着红信的毒蛇，左边是有毒的虫子，右边又是些从未见过的野兽。唐僧被困在中间，急得不知如何是好，只好听天由命了。\n\n    就在这危急关头，野兽忽然都逃跑了。唐僧惊奇地四处观看，只见一个手拿钢叉，腰挂弓箭的大汉从山坡上走了过来。唐僧连忙跪下，合掌高叫∶“大王救命！”那大汉挽起唐僧说∶“我哪里是什么大王，只不过是一个猎户，叫刘伯钦。”\n\n    刘伯钦请唐僧到家中作客，唐僧非常高兴，牵着马，来到了刘伯钦的家。第二天，唐僧要上路了，刘伯钦按照母亲的意思，带了几个人，拿着捕猎的工具，要送一送唐僧。走了半天，他们来到一座大山前。\n\n    他们走到半山腰，刘伯钦等人站住说∶“长老，前面就要到两界山了，山东边归大唐管，山西边是鞑靼的疆域，我们是不能过去的，您自己走吧，一路上可要多多小心啊！”唐僧只好和他们道别，忽听山脚下有人大喊∶“师父快过来，师父快过来！”\n\n    唐僧吓得胆战心惊。刘伯钦赶忙说∶“长老莫怕，听老人说，当年王莽造反的时候，这座山从天而降，山下还压着一个饿不死，冻不坏的神猴，刚才肯定是那个神猴在叫喊，长老不妨过去看看。”"}]}
{"conversation": [{"input": "", "output": "这神猴正是当年被如来压在山下的孙悟空，他一见唐僧就喊道∶“师父快救我出去，我保护你到西天取经。几天前观音菩萨来劝过我，让我给您当徒弟。”唐僧听了非常高兴，可是又很发愁，没有办法把孙悟空救出来。\n\n    孙悟空说只要把山顶上如来佛的金字压帖拿掉就行了。唐僧拿掉了金字压帖后，按照悟空的要求和刘伯钦等人退到十里之外的地方等着。忽然一声天崩地裂般的巨响，五行山裂成两半，顿时飞沙走石，满天灰尘，让人睁不开眼睛。\n\n    等到唐僧睁开眼睛时，悟空已经跪在地上，给他叩头。唐僧见他赤身裸体，就从包袱里拿出一双鞋和一条裤子让他穿上。刘伯钦见唐僧收了徒弟，非常高兴，告别了唐僧师徒回家去了。悟空立刻收拾行李，和师父一道出发。\n\n    没过多久，师徒二人出了大唐边界。忽然从草丛中跳出一只大老虎。孙悟空赶忙放下行李，从耳朵中取出金箍棒，高兴地说∶“老孙已经五百多年没有用过这宝贝了，今天用它弄件衣服穿穿！”说完抡起金箍棒对着老虎狠命一击，老虎当场就死了。\n\n    唐僧见了，惊得连嘴都合不住。悟空拔了根毫毛，变成一把尖刀，剥了虎皮，做了条皮裙围在腰间，然后，恭恭敬敬地扶唐僧上马，师徒继续赶路。忽然一声口哨声，跳出六个强盗，要抢他们的马和行李。\n\n    悟空放下行李，笑着说∶“我原来也是做山大王的，把你们抢的金银珠宝分我一半吧！”强盗们一听，气得头发都竖了起来，拿着刀枪就往悟空头上砍，可是乒乒乓乓砍了七、八十下，也没伤着悟空半根毫毛。\n\n    悟空见他们打累了，高喊一声∶“该俺老孙玩玩了！”他取出金箍棒一个个打，六个强盗就变成了肉酱。唐僧见了很不高兴地说∶“他们虽然是强盗，但也不至于都要打死，你这样残忍，怎能去西天取经呢？阿弥陀佛。”\n\n    孙悟空最受不了别人的气，他听师父这样一说，压不住心中的怒火，高声说到∶“既然师父这样说，那我就不去西天取经了，你自己去吧！老孙我可要回花果山了！”说完纵身一跳，驾上筋斗云，往东飞去了，等到唐僧抬起头，已经看不见孙悟空了。\n\n    唐僧没有办法，只好把行李放在马背上，一手拄着锡杖，一手牵着马，慢慢地往西走去，不久，就见对面来了位老妇人，手里捧着一件衣服和一顶花帽。唐僧赶忙牵住马，双手合掌，让路给老妇人过。"}]}
{"conversation": [{"input": "", "output": "那老妇人走到唐僧跟前说道∶“你从哪里来呀，怎么一个人在山中走呢？”唐僧就把悟空不听话的事告诉了老妇人，老妇人听后微微一笑，说∶“我送你一件衣服和一顶花帽，给你那不听话的徒弟穿上吧！”\n\n    唐僧苦笑着说∶“唉，徒弟已经走了！要这些还有什么用呢？”老妇人笑着说∶“别急，徒弟我会帮你找回来的。我这儿呀，还有一篇咒语，叫做紧箍咒，你要牢牢记在心里，你让你的徒弟穿上这衣服，戴上帽子，他如果再不听话，你就念咒，他就不敢不听了！”\n\n    唐僧学会了紧箍咒，低头拜谢老妇人。这时老妇人已经变成一道金光，向东飞去。唐僧抬头一看，原来是观音菩萨，赶忙跪下叩头，然后把衣帽收到包袱里，坐在路边，加紧背诵紧箍咒，直到背得滚瓜烂熟。\n\n    观音菩萨驾着祥云，没走多远，碰上了从东边走过来的孙悟空。原来悟空离开唐僧之后，在东海龙王那儿吃了顿饭，在龙王的苦苦劝告之下，已回心转意。观音菩萨让他赶快回到唐僧身边，悟空二话不说，告别观音菩萨去追赶唐僧了。\n\n    见到唐僧，悟空把去龙王那儿吃饭的事情说了一遍，又问∶“师父，你也饿了吧！我去化些斋饭来。”唐僧摇摇头说∶“不用了，包袱里还有些干粮，你给师父拿来吧！”悟空打开包袱，发现观音菩萨给的衣帽十分漂亮，便向唐僧讨取。\n\n    唐僧点头答应了。悟空高兴得抓耳挠腮，忙穿上了衣服，戴上了帽子。\n\n    唐僧要试试紧箍咒灵不灵，就小声念了起来，悟空马上痛得满地打滚，拼命去扯那帽子，可帽子却像长在肉里一样，取也取不下来，扯也扯不烂。\n\n    悟空发现头痛是因为师父在念咒，嘴里喊着“师父别念了！别念了！”\n\n    暗地里取出金箍棒，想把唐僧一棒打死。唐僧见了，紧箍咒越念越快，悟空的头越来越疼，没有办法，只好跪地求饶∶“师父，是我错了，徒儿知道错了，不要再念咒了吧！”\n\n    唐僧见他已经知错，就住了口。悟空的头马上就不痛了，他想这咒语一定是观音菩萨教的，就吵着要去南海找观音菩萨算帐。唐僧说∶“她既然能教我这紧箍咒，肯定也会念咒！”悟空猛吸了一口气，不再胡来，发誓以后一定听师父的话，保护唐僧西天取经。\n\n 第5回 应愁涧白龙马收缰\n\n    师徒俩继续向西行。一天，他们来到蛇盘山鹰愁涧，突然从涧中钻出一条白龙来，张着爪子向唐僧冲了过来，悟空慌忙背起唐僧，驾云就跑。那龙追不上悟空，就张开大嘴把白马给吞吃了，然后又钻进深涧了。"}]}
{"conversation": [{"input": "", "output": "悟空把师父安顿在一个安全地方。转身回到涧边去牵马拿行李，发现马不见了，想着一定是被白龙吃了，就在涧边破口大骂∶“烂泥鳅，把我的马吐出来！”白龙听见有人骂他，气得眼睛都红了，跳出水面，张牙舞爪地向悟空扑来。\n\n    那龙根本不是悟空的对手，几个回合就累得浑身是汗，转身就逃到水里。悟空又骂了一阵，不见白龙出来，便使了个翻江倒海的本领，把这个清澈的涧水弄得泥沙翻滚，浑浊不清。\n\n    那龙在水里待不住了，就硬着头皮跳出来，和悟空打了起来，双方战了几十个回合，白龙实在打不过，摇身变成一条水蛇，钻进了草丛。悟空赶忙追过去，可是连蛇的影子都找不到，气得他把牙咬得乱响。\n\n    于是，悟空念咒语，把山神和土地都叫了出来，问他们白龙从哪里来的。山神和土地小心翼翼地说∶“这白龙是观音菩萨放在这儿等候你们，和你们一起取经的。”悟空一听，气得要找观音菩萨讲道理。\n\n    观音菩萨料事如神，驾云来到鹰愁涧，告诉悟空∶“这白龙原是西海龙王的儿子，犯了死罪，是我讲了个人情，让他给唐僧当马骑的。如果没这匹龙马，你们就去不了西天。”悟空急着说∶“他藏在水里不出来，怎么办？\n\n    ”\n\n    观音菩萨面带微笑，朝涧中喊了一声，那白龙立刻变成一个英俊的公子，来到菩萨跟前。菩萨说∶“小白龙，你师父已经来了！”边说边解下白龙脖上的夜明珠，用柳条蘸些甘露向他身上一挥，吹了口仙气，喊声“变”，白龙就变成了一匹白马。\n\n    观音菩萨叫悟空牵着白马去见唐僧，自己回南海落伽山去了。悟空牵着马，兴高采烈地来到唐僧跟前。唐僧一边用手摸着马头，一边说∶“好马，好马，你是在哪儿找的马？”悟空把经过说了一遍，唐僧连忙向南磕头，感谢观音菩萨。\n\n 第6回 观音院斗宝失袈裟\n\n    唐僧骑上白龙马，走起路来就轻松了许多。一天傍晚，师徒二人来到山谷里的一座观音院。门口的和尚一听是大唐来的高僧，要到西天去取经，连忙施礼，恭恭敬敬地请他们进院子休息。\n\n    唐僧师徒刚刚坐好，两名小和尚搀扶着一个驼背的和尚，慢慢地走了进来。唐僧连忙起身，双手合掌，施礼相迎。老和尚一边还礼，一边叫人端茶来。不一会儿，两个小童端着精美的茶具进来了。"}]}
{"conversation": [{"input": "", "output": "唐僧喝了一口茶，夸了几句这茶具。老和尚很高兴，然后卖弄地讲起了茶经，接着又问唐僧有什么东土大唐带来的宝贝，拿出来看一看。悟空见老和尚这般卖弄，心中早有一百个不服气了，不等师父说话，便抢着说∶“师父，把你的袈裟让他们见识见识！”\n\n    老和尚一听袈裟，更是得意，大笑起来，让人拿出十二只箱子，将里面的袈裟全部抖了出来，竟有上百件，而且每一件都很漂亮。悟空见了，也不言语，拿出了唐僧的袈裟抖开，顿时满屋金光四射，让人睁不开眼睛。\n\n    老和尚看呆了，一条毒计爬上心头，找了个借口，请求唐僧把袈裟借给他仔细看上一晚，明早奉还。唐僧还未开口，悟空抢先说∶“就借给他看一晚吧！不会有事的！”唐僧想要阻止已经来不及了，只好很不情愿地把袈裟借给老和尚。\n\n    晚上，老和尚偷偷让小和尚搬来许多木柴，想把唐僧师徒烧死。悟空听到院子里很吵，觉得奇怪，害怕师父被惊醒，就变成一个小蜜蜂，飞到院中，看到眼前的情景，觉得很可笑，眼珠一转，想出了一条妙计。\n\n    悟空驾起筋斗云，来到南天门，守门的天兵天将见是大闹天宫的齐天大圣来了，吓得乱成一团。悟空高叫∶“别怕！别怕！我不是来打架的，是来找广目天王借避火罩，去救师父的！”广目天王只好将宝贝借给悟空。\n\n    悟空拿着避火罩回到观音院，把师父的禅房罩住，然后悠闲地坐在屋顶，看和尚们放火。刹那间，大火熊熊燃烧。悟空想，这些和尚也太狠了，就吹了一口气，立刻刮起一阵狂风，火借风势，整个观音院顿时变成了一片火海。\n\n    这场大火引来了一个妖怪。原来这座观音院的南面有座黑风山，山中黑风洞里住着一个黑风怪。他远远地看见寺庙起火，就想着趁火打劫偷点东西，于是驾云飘进方丈房中，看见桌上的包袱放出金光，打开一看，竟是件价值连城的袈裟。\n\n    黑风怪偷了那件袈裟，驾云回到洞中。悟空只管坐在屋顶吹火，却没注意到黑风怪。天快亮时，悟空见火已经快灭了，才收起避火罩，还给了广目天王。回到禅房，见师父还在熟睡，就轻轻地叫醒了师父。\n\n    唐僧打开房门，见院中四处都是乌黑烧焦的木头，好端端的观音院已经不存在了，感到非常吃惊，悟空就把昨晚发生的事说了一遍。唐僧心中想着袈裟，就和悟空一块去找，寺里的和尚看见他们，还以为是冤魂来了，吓得连连跪地求饶。"}]}
{"conversation": [{"input": "", "output": "那驼背老和尚看见寺院被烧，又不见了袈裟，正生气，又听唐僧没有烧死，来取袈裟了，吓得不知怎么办才好。最后一狠心，一头往墙上撞去，顿时血流如注，当场就死了。唐僧知道后，埋怨悟空说“唉！徒儿，你何苦要和别人斗气比阔呢？现在可怎么办呀！”\n\n    悟空手拿金箍棒，追问那些和尚袈裟在哪里，和尚都说不知道。悟空想了又想问道∶“这附近可有妖怪？”和尚都说黑风山上有个黑风怪。悟空板着脸说∶“好好侍候我师父，如有不周，小心脑袋！”说着一棒打断了一堵墙。\n\n    悟空一个筋斗来到黑风山，按落云头，往林中走去。忽听坡前有人在说笑，悟空侧身躲在岩石后面，偷偷望去，见地上坐着三个妖魔，为首的一个黑脸大汉说∶“昨天晚上有缘得到了一件佛衣，特地请二位来，开个佛衣盛会！”\n\n    悟空听得一清二楚，一边骂着∶“偷东西的坏家伙！”一边跳上前去，“呼”的就是一捧。黑脸大汉就是黑风怪，变成一股风逃走了；还有个道士也跑了，只有那个白衣秀才没来得及逃走，被悟空一棒打死，现出原形，原来是条大白花蛇。\n\n    悟空紧跟那股风来到一座山峰上，远远地看见对面山崖上有一座洞府，门前有一石碑，上面写着∶“黑风山黑风洞”几个大字。悟空来到洞前，用棒子敲着门，高声叫到∶“坏家伙，还我袈裟来！”小妖怪看到悟空气势汹汹，连忙跑进去报告黑风怪。\n\n    黑风怪刚才在山坡逃走是因为没带武器，现在是在他的地盘上，他可不怕。他穿上乌金甲，提着黑缨枪，出洞和悟空打了起来。打到中午，黑风怪说要吃饭，饭后再打。悟空也不说话，只是打，黑风怪只得再变成一股清风逃回洞中。\n\n    不管悟空在洞外骂得有多难听，黑风怪就是不出来。悟空急得没有办法，只得先回观音院去看师父了。回到院中，随便吃了些东西，又驾云来到黑风山，看见一个小妖拿着一个装请柬的木匣急急忙忙向前走，就一棒把它打死了。\n\n    悟空打开木匣一看，里面装的竟是黑风怪邀请观音院那老和尚的请柬，这才明白，老和尚早就和妖怪有来往，悟空眼珠一转，心生一条妙计，马上变成了老和尚的模样，摇摇摆摆地走到洞口，小妖一见是熟人，连忙开门相迎。\n\n    黑风怪没有看出什么破绽，扶着老和尚走进中厅，还没说几句话，在外面巡逻的小妖进来报告说送信的小妖已经被打死了。黑风怪立刻就明白了是怎么回事，拿出枪来狠狠刺向悟空，悟空侧身躲开，嘿嘿笑了几声，露出了本来面目，和妖怪打了起来。"}]}
{"conversation": [{"input": "", "output": "两人你一枪，我一棒，打得难分难解，一直到太阳落山。那妖怪说∶“现在天快要黑了，明天再和你打！”悟空知道这家伙又要逃跑，哪肯放过，当头一棒打去，那妖怪化作一股清风，溜回洞中去了。\n\n    悟空没有办法，只好回到观音院。唐僧看到袈裟还没有夺回来，心中非常着急。晚上怎么也睡不着。第二天天刚亮，悟空对唐僧说∶“师父请放心，老孙今天要是夺不回袈裟，就不回来见你！”原来他已决定找观音菩萨想办法。\n\n    悟空驾云来到南海落伽山，见到观音菩萨，上前深深鞠了一躬，说明来意。观音菩萨听后叹了口气说∶“你这猴子，不该当众卖弄宝衣，更不该放火烧了寺院弄成现在这个样子。”说完，嘱咐了童子几句，和悟空驾着云，飞往黑风山。\n\n    他们很快来到黑风山，远远看见那天在山坡前的道士端着玉盘走了过来。悟空上前一棒打死了道士，现出了原形，原来是只大灰狼。悟空捡起盘子，看见里面有两粒仙丹，原来他是去参加佛衣盛会的。\n\n    悟空灵机一动，想出一条妙计，他让观音菩萨变成那道士，自己则变成一颗仙丹，只不过比原来的大一些。观音菩萨把他放在盘中，向洞中走去，按悟空说的计策，要让黑风怪吃下那颗仙丹。\n\n    观音菩萨来到洞中，把仙丹送到黑风怪手中，说∶“小道献上一颗仙丹，祝大王健康长寿！”黑风怪十分高兴，接过仙丹刚送到嘴边，没想到仙丹自动滑了下去。\n\n    悟空一到黑风怪的肚子里，就恢复了原形，在里面打起了猴拳，黑风怪痛得在地上直打滚。观音菩萨也恢复了原形，命令他交出佛衣，黑风怪痛得受不了了，让小妖拿来袈裟。观音菩萨接过佛衣，拿出一个小金圈儿，套在黑风怪头上。\n\n    观音这才让悟空出来。悟空刚从黑风怪的鼻孔里跳出来，黑风怪就摆出一副凶相，拿着黑缨枪向观音刺去。观音浮在空中，念动咒语，黑风怪马上头痛了起来，只好跪在地上，求观音饶命，并说自己愿意出家。\n\n    观音菩萨把佛衣交给悟空，带着黑风怪回南海去了。悟空见黑风洞中的小妖早已逃离，就放了一把火把洞烧了，然后驾云赶回观音院。唐僧和寺里的和尚们看见悟空取回了袈裟，都很高兴。第二天，唐僧师徒离开了观音院，又向西出发\n\n 第7回 高老庄唐僧收八戒\n\n    这一天天快黑了，他们来到一个叫做高老庄的村子。碰巧，庄主高太公正在到处寻找能捉妖怪的法师。悟空一听非常高兴地说∶“不用找了，我就是专门捉妖怪的。”"}]}
{"conversation": [{"input": "", "output": "原来，高太公有三个女儿，前两个女儿已经出嫁，到了三女儿，就想找个上门女婿来支撑门户。三年前来了个又黑又壮的青年，自称是福陵山人，姓猪，想到高家当女婿。三女儿对他还算满意，高太公就让他们成了家。\n\n    开始这个女婿很勤快，耕田下地，收割粮食，样样都行。没想到过了一阵，他突然变成一个猪头猪脑的妖怪，一顿饭要吃三五斗米，来去都腾云驾雾。这半年来，竟然把三女儿锁在后院，不让人进去。\n\n    悟空听了高太公的话，拍拍胸脯说∶“这个妖怪我捉定了，今天晚上就让他写退婚书，永远不再碰你女儿。”高太公问他要几个帮手，悟空说∶“一个也不要，只要把我师父照顾好就行了。”高太公连忙照办。\n\n    安顿好了师父，悟空让高太公带路来到后院。他打掉铁锁，走进院中一间黑洞洞的屋子。高太公和女儿见面，忍不住抱在一起痛哭起来。三女儿告诉他们∶“那妖怪知道我爹要请法师捉拿他，每天天一亮就走，晚上才回来。”\n\n    悟空让高太公父女离开，自己变成三女儿的模样。没过多久，院外一阵狂风刮来，那妖怪出现在半空中。悟空连忙向床上一靠，装出有病的样子，那妖怪摸进房中，口中喊着∶“姐姐，姐姐，你在哪儿呀？”\n\n    悟空故意叹口气说∶“我听爹今天在外面骂你，还说请了法师来抓你！\n\n    ”那妖怪说∶“不怕，不怕，咱们上床睡吧！”悟空说∶“我爹请的可是那五百年前大闹天宫的齐天大圣，你不害怕吗？”那妖怪倒吸了口凉气说∶“咱们做不成夫妻了。”\n\n    猪精打开门就往外跑，悟空从后面一把扯住他的后领子，把脸一抹，现出原形大叫道∶“泼怪，你看我是谁？”那妖怪一见是悟空，吓得手脚发麻，“呼”地一下化成一阵狂风跑了。\n\n    悟空跟着这股妖风一路追到高山上，只见那股妖风钻进了一个洞里。悟空刚落下云头，那妖怪已现形从洞中出来了，手里拿着一柄九齿钉耙骂道∶“你这个弼马温！当年大闹天宫，不知连累了我们多少人。今天又来欺负我，让你尝尝我的厉害，看耙！”\n\n    悟空举起棒架住了钉耙，问∶“怎么，你认识俺老孙！”那妖怪说出了自己的来历∶原来他是天上的天蓬元师，在王母娘娘的蟠桃会上喝得酩酊大醉，闯进了广寒宫，见嫦娥长得十分美丽，就上去调戏嫦娥。"}]}
{"conversation": [{"input": "", "output": "玉皇大帝知道这件事后，要根据天条将他处死。多亏太白金星求情，才保住了性命，但要重打二千铜锤，并打入凡间投胎。没想到他急于投胎转世，竟错投了猪胎，落得如此模样。这时他和悟空打了一会儿，就觉得抵挡不住，拔腿就往洞中逃。\n\n    悟空站在洞口骂，那妖怪也不出来。悟空一见，气得乱蹦乱跳，拿起金箍棒打碎了洞门，那妖怪听见洞门被打碎的声音，只好跳出来骂道∶“我在高老庄招亲，跟你有什么关系，你欺人太甚，我这把钉耙绝不饶你！”\n\n    悟空想跟他玩玩，就站着不动，不管那妖怪怎么打，悟空的头皮连红都不红。那妖怪使劲一打，溅得火星乱飞，这下可把他吓坏了，说∶“好头！\n\n    好头！你原来不是在花果山水帘洞，怎么跑到这儿来了，是不是我丈人到那儿把你请来的？”\n\n    悟空说∶“不是，是我自己改邪归正了，保护唐僧西天取经路过这……\n\n    ”妖怪一听“取经”二字，“啪”地一声一丢钉耙，拱了拱手说∶“麻烦你引见一下，我受观音菩萨劝导，她叫我在这里等你们，我愿意跟唐僧西天取经，也好将功折罪。”\n\n    两个人放火烧了云栈洞，悟空将妖怪的双手反绑上，押回高老庄。那妖怪“扑通”一声跪在唐僧面前，把观音菩萨劝他行善的事说了一遍。唐僧十分高兴，叫悟空给他松绑，又请高太公抬出香炉烛台，拜谢了观音，还给他取了个法号叫猪悟能，别名猪八戒。\n\n    高太公又给猪八戒准备了一套僧衣、僧鞋、僧帽等穿上。临走的时候，八戒一再叮嘱说∶“丈人啊！你好好照看我老婆，如果取不成经，我还是要还俗的。你不要把我的老婆再许给别人呀！”悟空听了笑骂他胡说八道，八戒却说∶“我这是给自己留条后路呢！”\n\n 第8回 黄风洞唐三藏有难\n\n    从此以后，唐僧又多了一个徒弟。师徒三人不怕千辛万苦，日夜赶路向西前进。这天来到一座很险峻的山下，忽然刮来一阵旋风。悟空让过了风头，一把抓住风尾闻了闻，有一股腥臭气，说∶“闻这风的味儿，说明附近不是有猛虎就是有妖怪。”\n\n    话还没说完，山坡下就跳出一只斑斓猛虎，把唐僧吓得从白马上滚了下来。八戒一见，扔下行李，拿起钉耙劈头就打。忽然那只猛虎站了起来，伸出爪子往前胸一抓，把虎皮剥下来，高声叫道∶“我是黄风大王的先锋，你们是哪里的和尚？”"}]}
{"conversation": [{"input": "", "output": "八戒刚说明来历，那妖精一转身从乱石中取出两口赤铜刀，朝着八戒就砍，两个在坡前打了起来。悟空一见，拿着金箍棒上前就打。那妖精见不是对手，就地一滚，又变成猛虎跑了。悟空和八戒哪里肯罢休，连忙紧追而去。\n\n    那妖精见脱不了身，就使了个金蝉脱壳之计，用爪子剥下虎皮，盖在一块卧虎石上，自己变成一股狂风给溜了。到了路口，见唐僧一个人端坐在路口，就一把抓起唐僧，驾着狂风跑了。\n\n    那妖精把唐僧抓到洞中，洋洋得意地给洞主说他抓了唐僧。老妖怪一听，大吃一惊。原来他知道孙悟空的厉害，心里十分害怕，就叫小妖们把唐僧拉到后园子里，绑在定风柱上，先不要吃，等过上三、五天，如果唐僧的徒弟不来捣乱的话，那时再吃也不迟。\n\n    再说悟空和八戒见那只老虎趴在块石头上，棒耙一齐打了下去，虎皮碎了，石头裂了，悟空大叫道∶“不好，中计了！”两人急忙回到路口去找师父，哪里还有师父的影子，八戒急得大哭，悟空说∶“先不要哭，我们应该先找回师父！”\n\n    师兄弟两个追进山中，穿山越岭，忽然看见一块岩石下有座山门，上书六个大字“黄风岭黄风洞”。悟空让八戒看着马和行李，自己到洞口叫阵。\n\n    小妖们忙跑进去向老妖报告。\n\n    老妖怪的先锋自告奋勇，点齐五十名精壮部下，打着战鼓摇着战旗，提着两口赤铜刀，跳出洞门，与悟空打了起来。几个回合下来，那妖怪就腰酸腿痛，转身想跑，悟空连忙拦住去路，先锋一见回不成山洞了，只好转身向山坡上跑。\n\n    八戒正好在山坡上放马，见妖精被悟空追得往这边跑，就放开马，举起钉耙用力打去，一下把妖怪的脑壳打得稀巴烂，现出了原形——是一只老虎。悟空见了很高兴，一手提金箍棒，一手拖着死老虎，又来到洞口，要引那老妖出来。\n\n    老妖听说悟空拖着先锋官的尸体前来骂阵，气得不得了，立即穿戴整齐，拿一杆三股钢叉，率领所有的小妖出洞应战。悟空见了老妖便直扑过去，两个人在黄风洞口，你一叉，我一棒，打得难解难分。\n\n    悟空求胜心切，便从身上拔下一把毫毛，吹了口仙气，这些毫毛立刻变成了一百多个悟空，每人手拿一根金箍棒，把老妖团团围住。老妖哪里遇见过这场面，心中十分惧怕，朝地上吹了口气，顿时天上刮起一阵狂风，把那一百多个悟空吹得像风车一样在空中乱转。"}]}
{"conversation": [{"input": "", "output": "悟空急忙把毫毛收回身上，自己举着金箍棒去跟老妖斗。老妖知道难胜悟空，于是猛地朝悟空脸上吹了口气，悟空顿时觉得眼睛似乎被无数个针尖猛扎，疼得睁不开眼睛，立刻败下阵来。老妖乘机收兵回去了。这时天也晴了，悟空对八戒说双眼酸痛，泪流不止。\n\n    师兄弟两个见天也晚了，决定找个地方歇歇脚，明日再找老妖算帐。于是他们牵着马走出山坳，见南山坡下有一院子，就走进去敲门，请求借宿，没想到一个老大爷带着几个年轻农夫，手中拿着棍棒冲了出来。\n\n    悟空想是误会了，急忙说明来意。那老大爷听后连忙赔礼，又叫人收拾床铺准备饭菜。悟空眼睛泪流不止，老人家拿出一个玛瑙石做的小罐子，说是有个仙人传给他的一种药叫三花九子膏，专治一切风眼。老大爷给悟空眼睛点了一些，让他不要睁开。\n\n    悟空干脆躺下就睡，直睡到第二天早晨才醒，他使劲眨了眨眼，不痛了。更奇怪的是，师兄弟俩竟躺在草地上。往四周望一望，见树上有张条子，取下来一看，才知道昨天晚上的院子，老大爷都是护法伽蓝变的。两人商量后决定，仍由八戒看马，悟空前去捉妖。\n\n    悟空来到黄风洞前，变成一只花脚蚊虫，从门缝飞了进去，见老妖正在大厅和小妖们收拾兵器，准备再次交战。悟空飞到后院，见师父被绑在定风柱上，就飞到唐僧头上，轻声地安慰了一番，让他不用担心害怕。\n\n    悟空又飞回大厅，正好碰见一个小妖来报∶“大王，只有一个长嘴大耳朵的和尚坐在树林里，那个毛脸和尚不见了，说不定是搬兵去了。”老妖说∶“怕什么，除了灵吉菩萨什么人我都不怕！”悟空听了，心中一阵欢喜。\n\n    他飞出黄风洞，现出原形后来到林中，把刚才听到的都给八戒说了一遍。可是到哪儿去找灵吉菩萨呢？两人正在商量，忽见大路旁走出一位老公公，悟空连忙施礼，问道∶“请问老人家，您可知道灵吉菩萨的住处？”\n\n    老公公说∶“灵吉菩萨住在正南方的小须弥山中。”，说着手向南指，悟空顺着手指向南望去，那老公公早已化成一股清风不见了，留下一张条子，原来是太白金星暗中相助。悟空让八戒藏在树林深处等他，自己则去找灵吉菩萨。\n\n    悟空一个筋斗直往南行，不一会儿就看见一座彩云围绕的高山，山谷里有座幽静的禅院，不时传出庄严的钟声，空气中弥漫着香气，就按住云头，走到门前，看见一个道士，急忙上前施礼，打听到这里就是灵吉菩萨讲经的地方。"}]}
{"conversation": [{"input": "", "output": "灵吉菩萨听到通报后，立即出来迎接悟空，悟空说明了来意，菩萨说∶“我奉如来佛祖的法旨，在这里镇压黄风怪，原来我抓住他，但没有杀他，放到山中不许他再伤害生灵，没想到他仍恶性不改，竟然伤害你师父，我一定要助你一臂之力。”\n\n    灵吉菩萨拿出定风丹，又取了飞龙宝杖，与悟空驾云来到黄风山上。他让悟空到山门前去挑战，引诱黄风怪出来。悟空下了祥云，挥舞着金箍棒打破了洞门，那老妖非常生气，举叉便向悟空胸口刺来。\n\n    悟空举棒招架着，没打多久，那老妖张嘴又想呼风，半空中的灵吉菩萨扔下飞龙宝杖，变成一条八爪金龙，伸出两个爪子，一把抓住那老妖，提着头摔在石崖边上，妖怪现出原形，原来是一只黄毛貂鼠。\n\n    悟空举棒就想打，灵吉菩萨拦住说∶“慢着，他本是灵山脚下的老鼠，因为偷吃了琉璃灯里的清油，怕金刚捉他才跑到这里成精作怪。他既现了原形，就让我把他抓去见如来，看陷害唐僧该怎样处置他。悟空，你看这样可好？”\n\n    悟空谢了灵吉菩萨，灵吉菩萨带着黄毛貂鼠向西去了。悟空在林中找到八戒，两个把洞中的大小妖怪全都打死，救出唐僧，又在洞里找到些素食，做些饭侍候师父吃了，这才走到洞外，一把火烧了黄风洞，又继续上路西行。\n\n 第9回 流沙河沙和尚拜师\n\n    唐僧师徒三人过了黄风岭，一路上特别小心。天亮赶路，天黑就休息，这样过了一年。这天来到了一条一望无际，汹涌澎拜的大河边。悟空跳到空中一看，估计这条河少说了有八百里宽，不但看不到渡船，连个人影都没有。\n\n    突然八戒叫道∶“师兄，快到这儿来！”原来岸边有一块石碑，走近一看，碑上刻着“流沙河”三个大字，碑背面四行小字“八百流沙界，三千弱水深，鹅毛飘不起，芦花定底沉”。唐僧倒吸一口冷气说∶“这可怎么办？\n\n    ”突然，一声巨响，河中钻出一个妖怪来。\n\n    那妖怪朝唐僧扑了过来。悟空慌忙护着师父，八戒挥着钉耙，与妖怪在河边打了起来，半天仍不分胜负。悟空纵身一跃，举起棒子朝妖怪打去。那妖怪挥杖一挡，震得双臂发麻，虎口迸裂。\n\n    那妖怪慌忙跳到河里，钻入水底。悟空要去追赶，被唐僧叫住，师徒二人商量着如何过河。悟空说∶“这妖孽一定是住在这河中，想必有过河的办法，只要降服了他，就能过河！”八戒连忙说∶“俺老猪原是天河里的天蓬元帅，还是让我这懂水性的去收拾他吧！”\n\n    八戒念了个“避水咒”，脱了衣服拿着耙子钻进水府。妖怪举杖便打。"}]}
{"conversation": [{"input": "", "output": "八戒念了个“避水咒”，脱了衣服拿着耙子钻进水府。妖怪举杖便打。\n\n    两个从水底打到水面，又从水面打到水底，整整两个时辰仍不分胜负。悟空插不上手，急得在旁边挤眉弄眼地作手势，要八戒把妖怪引到岸上来。\n\n    八戒正打在兴头上，哪能看懂悟空的意思。悟空急了，忍不住一个筋斗跳到云头，变成一只饿鹰扑落下来。那妖怪忽然听到头上有风声，抬头见悟空对着自己冲下来，就收起宝杖，一下扎进水里，再也不出来。\n\n    悟空没有办法，只好回来，对师父说∶“那妖怪非常狡猾，钻到水里后怎么也不出来。现在我去找观音菩萨想想办法。”悟空一个筋斗来到南海落伽山紫竹林中，找到观音说明情况，观音说∶“那妖怪原是天上的卷帘大将下凡，被我劝化，答应保唐僧西天取经的。”\n\n    观音菩萨派木叉行者带着一个红葫芦，和悟空来到流沙河。木叉行者驾云来到河面上，高声喊到∶“悟净！悟净！取经的人就在这儿，快点出来跟师父去吧！”\n\n    那妖怪听到呼唤，连忙钻出水面，木叉行者说∶“前来见你的师父和师兄们！”那妖怪整整衣服，拜见了师父，唐僧很高兴又收了个徒弟，给他剃了头，取名沙和尚。\n\n    沙和尚取下脖子上挂的九个骷髅，用绳子一串，又把观音菩萨的红葫芦拴在当中，放到河里，立刻变成一只小船。唐僧在八戒和悟净的搀扶下上了船，向西岸驶去。悟空牵着白龙马，在船后紧紧跟随。\n\n    到了岸上，木叉行者收起了红葫芦，那些骷髅立刻化成九股阴风一会儿就不见了。唐僧拜谢了木叉行者，又向南边谢了观音菩萨，然后才跨上白马，带着三个徒弟又向西赶路。\n\n 第10回 试禅心八介撞天婚\n\n    没走多久，天渐渐黑了，在不远处一片小树林中，隐隐可以看见一栋豪华的门楼。唐僧高兴地说∶“今夜可有住宿的地方了。”唐僧师徒刚走到门口，刚好屋里走出一位中年妇女，唐僧忙施礼，说明来意，那妇人一听便请唐僧师徒进屋休息。\n\n    那妇人把唐僧师徒领到大厅，吩咐佣人准备斋饭，自己和唐僧话起家常来∶“我家家财万贯，良田千顷。唉！五一可是丈夫前年死了，只有三个女儿与我相伴，看你们师徒四人都是正人君子，不如给我家当上门女婿，师父看怎么样？”\n\n    唐僧的脸红到了耳根，只装作没听见，也不回话。八戒听见有这么多家产，又有绝色美女，便动了心，悄悄凑到师父跟前，要他答应。唐僧狠狠地瞪了八戒一眼，又训斥一番，八戒撅着嘴站到一边去了。"}]}
{"conversation": [{"input": "", "output": "妇人见唐僧不答应，很不高兴。唐僧见了就推脱给悟空，悟空又推给八戒，八戒虽然心里愿意，但嘴上也假装推辞。那妇人见他们你推我，我推你，都不肯答应，一生气走到屏风后面，把门关上走了。\n\n    唐僧师徒被冷落，坐在大厅没吃没喝，也没人理他们。八戒埋怨说∶“师父，为什么你不先骗骗她，等吃饱喝足后再想别的办法？”说完，走出大厅，说去放马。悟空知道八戒心里另有想法，就变成一只红蜻蜓，跟在八戒身后。\n\n    八戒牵着马无处可去，就顺着围墙转到后门口。这时那妇人带着三个女儿正在小院中观赏菊花。八戒偷眼一看，那三个女儿确实美如天仙，不由地想入非非，陪着笑脸小心翼翼地走了过去。\n\n    三个女儿看见有生人来了，一个个害羞得躲到屋里。八戒走到那妇人跟前，恭恭敬敬地鞠个躬，又亲亲热热地喊了声∶“娘，我放马来了。”求那妇人把女儿嫁给他。妇人问∶“你师父会答应吗？”八戒说∶“他又不是我爹，管不了那么多！”\n\n    悟空听得清清楚楚，赶忙飞回前厅，恢复了原来的模样，把八戒和那妇人的谈话，给师父学了一遍。刚说完，八戒牵着马回来了，悟空故意逗他∶“到哪里去放马了？”八戒含含糊糊地说∶“这里的草长得不好。”\n\n    正在这时，旁边的门开了，那妇人带着三个女儿，身上穿着漂亮的衣服，迈着小步，走了进来，向唐僧师徒问好。唐僧合掌低头念阿弥陀佛，孙悟空仰起脸不理她们，沙僧转过身不敢多看一眼，只有八戒目不转睛地死盯着人家。\n\n    拜见后，那妇人就让女儿们回到内房，这才问唐僧∶“长老哪位徒弟愿意娶我女儿呀？”唐僧、悟空、沙僧都一齐看八戒，八戒还装出一副不情愿的样子。悟空上前一把抓住八戒的手，放到那妇人的手里，说∶“你们不是早就商量好了吗？去拜天地吧！”\n\n    八戒还在装模作样，嘴里虽说不愿意，人却已经离开了前厅，跟着那妇人左拐右拐，来到了后房。八戒急得马上就要拜天地。那妇人却把一个盖头盖在八戒的头上，让三女儿在他身边来回地走，说他抓住哪个女儿，就把哪个女儿嫁给他。\n\n    八戒顶着盖头，听见身边有人走来走去，可是伸手去抓，每次不是抱住柱子，就是碰了墙壁，急得满屋乱跑，可是越急越是一个也抓不住，最后累得气喘嘘嘘，实在跑不动了，一屁股坐在地上。\n\n    可是八戒并不死心，向那妇人提出干脆把三个女儿都嫁给他。妇人不同意，又从房中拿出一件挂满珍珠的汗衫，说∶“我的女儿每人都织了一件，哪个女儿的你能穿上，就把哪个女儿嫁给你。”"}]}
{"conversation": [{"input": "", "output": "八戒听了心里十分高兴，就三下五除二地脱了黑布上衣，把挂满珍珠的汗衫，穿在身上。可是还没等他系上腰带，就“扑”地一声，摔倒在地上，那件汗衫眨眼的功夫竟变成了几根绳子，把八戒捆得紧紧得，不管他怎么使劲，也挣脱不了。\n\n    再说唐僧、悟空和沙僧，八戒被带走以后，那妇人立刻派人送来很多好吃的，吃完以后，他们就在前厅睡觉。一觉醒来，东方已经发白。唐僧急着赶路，睁开眼一看，原来住的那些华丽的房子都不见了，他们三人竟然睡在野地里。\n\n    唐僧吓得赶忙叫醒悟空和沙僧。悟空回头看了看，发现对面一棵老柏树上，挂着一张纸条，正随风微微地飘动。他走过去扯下纸条，拿给师父看，这才明白昨天晚上的那四位女子，是由黎山老母、观音、普贤和文殊四位菩萨变的，来试试他们取经的决心。\n\n    这时，树林中传来了八戒的叫声∶“师父，快来救我，我下次再也不敢了！”唐僧、悟空、沙僧顺着声音找过去，只见猪八戒被紧紧捆着，吊在树上大喊大叫。悟空走过去逗他∶“新郎官怎么不在新房中，跑到树上打秋千耍杂技？”\n\n    沙僧见了，不忍心八戒受罪，把他放了下来。八戒知道自己错了，低着头，请师父原谅，并且表示接受教训，要跟师父去取经。于是唐僧带着三个徒弟，对着空中谢过菩萨，然后跨上白马，高高兴兴地向西天走去。\n\n 第11回 五庄观偷吃人参果\n\n    唐僧师徒四人忙着赶路，吃不好、睡不好，走了几天，来到一个景色迷人的万寿山五庄观，见天色不早，就想在五庄观里住上一晚。五庄观里的两个童子听说他们是来自东土大唐要到西天取经的，连忙说∶“我家师父到元始天尊那里讲经去了，让我们在这里等您，请快快进屋。”\n\n    原来，这童子的师父是镇元子，在五百年前的兰盆会上认识了唐僧前世金蝉子。临走时曾告诉两个童子要好好对待唐僧，并交待童子用观里的两颗宝贝人参果招待他。两个童子安排好唐僧师徒后，就忙着到果园内去摘人参果。\n\n    两人摘了人参果，趁着唐僧的徒弟不在，偷偷拿来给唐僧吃。唐僧看见人参果就好像刚出生的婴儿一样，吓得浑身发抖，使劲摇手不敢吃。两个童子越是解释说∶“这是仙果，不是人！”唐僧仍是不信，让他们赶快端走。\n\n    两个童子没有办法，只好端着人参果，回到房里。因为那人参果不能久放，否则吃下也不能长寿，于是两童子一人一个，分着吃了。说来也巧，这间房子正好和厨房挨着，两童子分吃人参果的事，八戒听得明明白白，看得清清楚楚，馋得直流口水，恨不得立刻吃一个。"}]}
{"conversation": [{"input": "", "output": "一会儿，悟空放马回来，八戒连忙把刚才的事情告诉了师兄。悟空早就听说过人参果，只是没有吃过，于是就按照八戒说的，用了一个隐身的法术，偷偷溜进道房，拿走了二童子摘果用的金击子，跑到后园去摘人参果。\n\n    这人参果树有一千多尺高，非常茂盛，朝南的枝头上，露出了一颗人参果。悟空轻轻一跳，跳上树枝，用金击子一敲，那果子就掉下来，悟空紧跟着跳下来，可是却找不到那果子。悟空把果园里的土地神抓来，问他为什么把人参果偷走。\n\n    土地神告诉孙悟空，这宝贝树三千年开一次花，过三千年才结一次果，再过三千年才成熟，而且只结三十个果子，这果子很奇怪，碰到金属就从枝头落下，遇到土就钻进土里，打它时要用绸子接。悟空送走土地神后，一手拿金击子敲，一手扯着自己的衣服接了三个果子。\n\n    悟空回到厨房后，让八戒把沙僧叫来，三个人每人分一个。猪八戒性急，一口把果子吞下去，什么味道也没有尝出来，就想让悟空再去偷几个。悟空告诉他这人参果是一万年才结三十个果子，能吃到一个，就应该满足了，说完就把金击子放回了原处。\n\n    猪八戒心里不高兴，嘴里不停地说，要是能再吃一个该有多好，不巧被两童子听见了，慌忙跑到园子里去数，发现少了四个果子，想一定是被唐僧师徒四人偷吃了，就怒气冲冲地来找唐僧讲理，说∶“你这些和尚，叫你吃，你不吃，为什么偏偏偷着吃？”\n\n    刚开始，悟空师兄三人怎么也不承认偷吃了人参果，后来，经唐僧的一番开导，觉得确实是自己不对，就承认偷吃了三个。两个童子却说是四个，还骂了许多难听的话。悟空火了，拔了一根毫毛变成一个假悟空站在那挨骂，自己跳上云头向后园飞去。\n\n    悟空一进果园，就拿出金箍棒一阵乱打，又使出自己的神力，把树连根拔出，摔在地上，仙果从树上掉下来，又碰到了土就全部钻到土里去了。\n\n    悟空回到房中，收回毫毛，让两个童子随便骂，也不还口。两个童子见唐僧他们一句话也不说，就想，是不是树太高，叶子太密，自己数不清，又回到果园仔细看看。一到果园，见那情景，吓得他们半死，趴在地上，放声大哭∶“师父回来，可怎么说呀！”\n\n    两个童子商量，先把唐僧留住，师父回来也好说一些，于是回到房中，假说果子一个也没有少，是自己刚才数错了，请唐僧他们原谅。接着，他们给唐僧师徒们准备了很多饭菜，趁他们吃饭时，关上门，又用一把大铜锁，把门锁上。"}]}
{"conversation": [{"input": "", "output": "孙悟空早就有了主意，等到夜深人静的时候，用开锁法术，将一道道紧锁的大门都打开，拔毫毛变成两个瞌睡虫，扔在童子脸上，两童子便呼噜地睡着了。唐僧师徒四人这才趁着黑夜逃出来，向西天赶路去了。\n\n    天亮时镇元子回到五庄观，发现两个童子被人施了法术，躺在那里睡大觉，连忙运用神功把他们叫醒。二童子一见师父回来了，便急忙跪下，请师父原谅他们，并把唐僧师徒偷吃仙果，毁坏仙树的事情告诉了师父。镇元子想这一定是孙悟空干的，便去找孙悟空讲理。\n\n    镇元子驾着云，眨眼功夫就追上唐僧师徒，让他们赔树。孙悟空看见情况不妙，拿出金箍棒就打。镇元子是地仙老祖，法力无穷，轻轻一闪，躲过棒子，将袍袖一张，把唐僧师徒连人带马一起吸了进去，就算孙悟空本事再大，也没法出来。\n\n    大仙回到五庄观，叫小童们把唐僧师徒一个个绑在正殿的柱子上，要先打唐僧。悟空担心师父可能受不住打，就要求先打自己。大仙见悟空倒还有些孝心，让童子打他三十鞭。悟空看见童子举着鞭往腿上打，就把双腿变成了铁腿。\n\n    晚上，孙悟空看镇元子和众仙都回自己的房中睡觉去了，就把身子一缩，从绳索中钻了出来，又放了其他三个人，然后叫八戒到后花园搬来四枝柳条干，施了法术变成他们四人的样子，按照原样绑在柱子上，然后偷偷溜出五庄观，向西边逃去。\n\n    第二天早上，镇元子又带人来打唐僧他们。可是打来打去，也不见他们喊饶命，镇元子觉得奇怪，仔细一看，竟然是四根木头。于是，他又驾云追赶唐僧他们。悟空、八戒、沙僧见镇元子追来了，没有办法，只能硬着头皮和镇元子打，大仙张开了袍袖，把他们又装了进去。\n\n    这回大仙不再打他们了，把他们绑在殿前的树干上，要用油锅炸。镇元子让人在院子中央支起一口油锅，要先炸悟空，悟空害怕大仙在油锅里做手脚，于是念动咒语，把殿前的石狮子变成他的替身，绑在树上，自己则偷偷跳到空中。\n\n    油烧开了，用了二十个仙童，才把孙悟空的替身抬起来，扔到油锅里，不料油锅被砸坏了，还把好几个仙童给烫伤了。大仙走上前，看见是一只石狮子，非常生气，让手下人再准备一口锅，这回要先炸唐僧。悟空在空中听见后，赶快落下来说∶“别，别，还是先炸我吧！”\n\n    大仙知道孙悟空的本领高强，也就不再为难他，只要求他能把树救活。"}]}
{"conversation": [{"input": "", "output": "大仙知道孙悟空的本领高强，也就不再为难他，只要求他能把树救活。\n\n    悟空点头答应，但条件是得先放了唐僧他们。于是达成协议，一个放人，一个治树。八戒却不相信树死了还能治活，怀疑悟空想一个人溜走，唐僧也相信了八戒的话，只给悟空三天时间。\n\n    悟空到蓬莱仙境、方丈仙山、赢洲海岛等地，问遍各路神仙，都没有治活人参果树的好办法，急得孙悟空一会儿抓抓头，一会儿挠挠腮，不知道该怎么办。最后，只好翻个筋斗云到南海落伽山去找观音菩萨，求他把人参果树救活。\n\n    幸运的是观音手中净瓶里的甘露水正好能医治仙树仙草。于是，悟空和观音菩萨来一起驾云来到五庄观。镇元子看，知是观音菩萨来了，赶忙亲自带着全观人的人出来迎接，然后让人把后院打扫干净，摆上作法用的桌子，请观音到后院医树。\n\n    观音让悟空、八戒、沙僧把树扛起来，扶正，用土把根埋上，然后一边念动咒语，一边用杨柳枝沾些露水，洒在树上。没过多久，那树的叶子也绿了，果子也长出来了，和原来一样茂盛。两个仙童再数树上的人参果，却变成了二十三个，证明孙悟空原来没有撒谎。\n\n    镇元子大仙看见树被救活了，高兴得不得了，立即让仙童敲下十个人参果来，请大家一起参加“人参果大会”。唐僧这时才明白这确实是果子，也吃了一个。散席后，镇元子大仙先送走了观音菩萨，然后送唐僧师徒上路西去。\n\n 第12回 孙悟空三打白骨精\n\n    一天，他们来到一个叫白虎岭的地方。这地方到处是奇形怪状的石头，连一户人家也没有。唐僧肚子饿了，便让悟空去找些吃的。悟空刚走，唐僧他们就被一个叫白骨精的妖怪发现了。妖怪自言自语∶“真是好运气，听人说，吃一块唐僧肉就可以长生不老。”\n\n    白骨精看见唐僧身边有八戒和沙僧保护，就摇身一变，变成了一个年轻漂亮的村姑，抓了一些癞哈蟆和一些长尾蛆，用了法术，变成米饭和炒面筋，装在竹篮里，走到唐僧面前，说是为还愿特地来请他们吃的。唐僧半信半疑，那八戒却嘴馋，接过篮子就准备吃。\n\n    就在这时，刚好孙悟空化斋回来了，用火眼金睛仔细一看，发现是一个妖怪变的女子，举棒便要打。唐僧赶忙拦住悟空，可是，哪里得拦住！悟空趁唐僧一不留神，一棒打去。没想到那个妖怪也有点本领，用了一个法术，扔下一具假的尸体，自己化作轻烟逃走了。"}]}
{"conversation": [{"input": "", "output": "唐僧责怪悟空不该打死人。悟空拿过竹篮，让唐僧看里面的癞哈蟆和长尾蛆，唐僧这才相信那村姑是个妖怪。猪八戒没有吃成饭，心里很不高兴，说这是悟空使的障眼法，变了些癞哈蟆，长尾蛆来骗师父。唐僧居然相信了，念起紧箍咒，疼得悟空满地打滚。\n\n    悟空求唐僧饶他，唐僧本来就心慈，看在师徒情份上，答应这一次饶了他。于是，师徒四人又上路了。但是那个白骨精这时却又想出了一条毒计，她摇身一变，又变成了一个七、八十岁的老太婆，柱着拐杖，哭着向他们走了过去。\n\n    孙悟空睁大火眼金睛，见又是白骨精变的，一句话也不说，举着棒子就打。那个妖怪还是用了个法术，扔下一具假的尸体在路边，自己逃走了。唐僧吓得差点从马上掉下来，一气之下，一口气把紧箍咒念了二十遍，要赶走悟空。\n\n    孙悟空头疼得厉害，向师父求饶∶“师父如果不要我了，就请把头上这个箍取下来。”可是唐僧只学过紧箍咒，又没学过松箍咒，怎么能取得下来，没有办法，只好答应再饶悟空一次，反复嘱咐他不准再把人打死。悟空连忙点头答应，扶着唐僧上了马，继续上路。\n\n    白骨精不甘心唐僧就这样走了，又变成一个白发老公公，来找他的妻子和女儿。虽然悟空早已认出他是妖怪，但是害怕师父又念咒语，就没有立刻动手。那白骨精却把唐僧拉下马来，说是要到官府去告他。悟空急了，抡棒就要打，没想到那妖怪却躲到唐僧的背后。\n\n    悟空见师父护着那妖精，就念动咒语，叫来本地的山神和土地神，让他们在空中拦住妖怪，然后举起棒子就要打。唐僧见他又要打人，气得念起了紧箍咒，痛得悟空倒在地上。白骨精见了，便在一旁偷偷地冷笑。悟空忍着疼，挣扎起来，一棒子打死了妖怪。\n\n    被打死的妖怪现了原形，成了一堆白骨，在脊梁骨上还刻有“白骨夫人”四个字。悟空把这些指给唐僧看。唐僧这才有点相信。不料，八戒这时却在一边插嘴∶“大师兄是怕师父念咒，才用了法术，变出副白骨来骗人的。\n\n    ”\n\n    唐僧一听，非常生气，不管悟空怎么求饶，沙僧怎样说情，一定要把悟空赶走，并且写了一张贬书，递给悟空。悟空见师父已经下定决心，长叹一声，转身握住沙僧的手，含着泪说∶“好好保护师父，如果遇到妖怪，就说我是他的大徒弟，妖怪就不敢伤害师父了。”\n\n 第13回 宝象国除怪救公主\n\n    孙悟空回到花果山后，唐僧在八戒和沙僧的保护下，继续向西天走去。"}]}
{"conversation": [{"input": "", "output": "孙悟空回到花果山后，唐僧在八戒和沙僧的保护下，继续向西天走去。\n\n    一天，他们来到了一片黑松林，唐僧肚子饿了，让猪八戒去化斋。猪八戒找了很久，也找不到人家，走得累了，就一屁股坐在草丛里休息，不知不觉地竟然睡着了。\n\n    唐僧左等右等，也不见八戒回来，就让沙僧去找他，自己一个人坐在松林里，时间一长，觉得又困又累，于是站起身来四处走走，没想到走错了路，来到一座黄金宝塔下。唐僧看见塔门上挂着一幅竹帘，就掀开帘子往里看，不由得大吃一惊，塔里的石床上竟然躺着一个妖怪。\n\n    唐僧刚被妖怪抓住，八戒和沙僧就来到了妖怪住的碗子山波月洞。原来沙僧找到熟睡的八戒后，两人回到村子里，却找不到师父，就牵着马，挑着担一路找过来。他们一看就断定这是一个妖洞，八戒二话没说，举着钉耙就去砸门。\n\n    老妖黄袍怪听见砸门声跑了出去，和八戒、沙僧打了起来。这时，被绑在洞中的唐僧看见一个妇子来到了面前，问他是从哪里来的。唐僧看她不像妖怪，就如实地告诉了他，那女子告诉唐僧，原来她是离这不远的宝象国的三公主，名叫百花羞，被妖怪抢来当妻子已经十三年了。\n\n    百花羞答应救唐僧出去，但是有一个条件，唐僧得带一封信给宝象国国王，唐僧满口答应。于是百花羞写了一封信，并给唐僧松了绑，带着他从后门逃出山洞，告诉他要暂时躲在草丛里，等黄袍怪回到洞里再去找徒弟，然后迅速离开此地。\n\n    百花羞回到洞中，故意打开后门，把自己的衣服和头发弄乱，跑到门前，对正在打斗的黄袍怪喊道∶“不好了，那唐朝和尚用法术解开了绳子从后门逃走了！”黄袍怪听了，大吃一惊，连忙下了云头，回到洞中。\n\n    这时，百花羞又假装昏倒，让黄袍怪顾不上去追唐僧。唐僧便趁机找到八戒和沙僧，连夜赶路，来到宝象国，住进一家客栈。第二天，唐僧一个人去拜见宝象国王，等倒换了关文，才把百花羞的信献上。\n\n    国王读完信后放声大哭，请求唐僧去捉拿妖怪。唐僧没有办法，只好说出八戒和沙僧。于是，国王派人到客栈去请八戒、沙僧一起捉拿妖怪。八戒也不管自己能不能办到，满口答应，为了显示自己的本事，竟变成一个八、九丈高的巨人。\n\n    沙僧见了，也只好陪他一块前去，两人来到了波月洞前，八戒举起钉耙，一耙把洞门打了个斗大的洞。黄袍怪见了气得不得了，拿着刀出来迎战，当他得知是宝象国王派他们来的时候，就更生气了，越打越厉害。"}]}
{"conversation": [{"input": "", "output": "渐渐地，猪八戒体力跟不上，就借口说要撒尿，偷偷地溜走了。沙僧一个人敌不过黄袍怪，被老怪捉到洞里。黄袍怪回到洞里，当着沙僧的面，逼问百花羞是不是和唐僧串通好了。沙僧说是他们看到了宝象国三公主的画像。\n\n    黄袍怪听沙僧说得有道理，就连忙向百花羞道歉。为了报复唐僧，他变成一个英俊的书生，来拜见宝象国王，说自己是一个猎户，十三年前打猎时碰到一只猛虎，驮着个姑娘，他将姑娘救下，结了夫妻，最近才知道那姑娘是三公主，特地来认亲。\n\n    接着他又说那老虎现在已经成了精，假装成一个取经的唐朝和尚到处害人，说着便使了个法术，把唐僧变成了一只老虎。国王被吓得半死，几个胆大的武士上前锁住猛虎，关到了铁笼里。国王非常高兴，命令大摆三天酒席，感谢三驸马。\n\n    唐僧变老虎精的事，很快就传开了，白龙马听见官兵的议论，知道师父是被妖怪陷害。三更时，它变成小白龙飞到宫里，刚好看见那个黄袍怪抓着一个伺候他的宫女在吃，就摇身一变，变成一个宫女的模样，想在送酒的时候趁机杀了妖怪。\n\n    小白龙等黄袍怪伸手拿酒的时候，猛地抽出那妖怪腰间的大刀，使尽全身的力气砍去。那妖怪本领确实高强，和小白龙赤手空拳打了起来。他们从房里一直打到房外，又跳到空中去打，时间一久，小白龙渐渐不是对手，后腿被妖怪打伤，连忙钻到御水河里。\n\n    到了后半夜，猪八戒回到客栈，找不到师父和沙僧，只看见白龙马在马圈里卧着。白龙马开口讲话，把今天发生的事告诉了猪八戒，要八戒去请大师兄悟空回来救师父。开始八戒害怕悟空怪罪他，不敢去，后来在白马的一再劝说下才答应。\n\n    八戒驾云很快来到花果山，开始悟空装作不认识他，举着棒子要打，猪八戒吓得哭了起来。悟空这才露出笑脸，把八戒请到水帘洞里款待。八戒把师父遇难的事告诉了悟空，苦苦哀求他前去解救师父。悟空想了很久，终于答应了。\n\n    悟空和八戒驾云来到波月洞前，他们先把黄袍怪的两个儿子抓到山顶上，把百花羞引了出来，要百花羞赶快把沙僧放了。百花羞把沙僧放出以后，悟空让她和两个孩子藏了起来，然后拔下两根毫毛，使了法术，变成了妖怪的两个孩子。\n\n    八戒和沙僧按照悟空的主意，带着两个假孩子来到皇宫的上空，大声喊道∶“黄袍怪，给你孩子！”把两个假孩子往地面一扔，摔死在台阶下面。\n\n    黄袍怪跑出来一看，见自己的孩子被摔死了，云头上站着猪八戒和沙僧，不由怒火中烧。"}]}
{"conversation": [{"input": "", "output": "黄袍怪跑出来一看，见自己的孩子被摔死了，云头上站着猪八戒和沙僧，不由怒火中烧。\n\n    黄袍怪赶忙跑到洞里，看见百花羞正在那哭着喊孩子，一见黄袍怪大哭了一声竟然昏过去。妖怪连忙扶起百花羞，张开嘴，吐出一个鸡蛋大小的舍利子内丹，让百花羞往疼的地方擦。妖怪话还没有说完，百花羞就一把抢了过去，吞到肚子里。\n\n    原来这百花羞是悟空变的，妖怪一看悟空的本来面目，认出他是五百年前大闹天宫的齐天大圣，吓得冒了一身冷汗，赶快下令让小妖们把悟空团团围住。悟空并不慌，变成一个三头六臂的巨人，手里挥舞着三根金箍棒，朝洞外打去。\n\n    孙悟空好如入无人之境，很快把小妖们都打死了。那妖怪也急了，逃出洞外，跳入云中，也变成三头六臂，拼着命和悟空打了起来。悟空故意露出一个破绽，那妖怪不知是计，被悟空当头打了一棒。谁知“吱”一声，竟然消失得无影无踪。\n\n    孙悟空到处找也找不到那妖怪，于是跑上天宫，请玉帝帮着查一查。天师奉命查遍天上所有的神仙，最后发现二十八宿中奎木狼私自离开天上已经十三天了。于是，玉帝命令其他二十七星宿下凡界去收降奎木狼。\n\n    黄袍怪果然是奎木狼变的，玉帝把他收到天宫后，罚他去给太上老君烧火炼丹。悟空回到宝象国，来到变成老虎的师父跟前，他见师父满脸泪水，知道师父已经知错，心就软了下来，让人取来干净的水，含了一口，念了咒语，向唐僧喷去。\n\n    唐僧终于恢复了原形。宝象国国王为了感谢唐僧师徒除妖降怪，救回公主，为他们准备了丰盛的食物，款待他们。第二天，唐僧离开时，国王又亲自带领文武百官一直送到郊外，才和他们依依不舍地告别。悟空又回到了唐僧身边，保护师父继续西行。\n\n 第14回 平顶山孙行者窃宝\n\n    走了几天，他们来到一个叫平顶山的地方，在山下有一个莲花洞，洞里有两个妖怪∶金角大王和银角大王。妖怪们早就听说吃了唐僧肉可以长生不老，并且算准他们今天要经过这里，银角大王便带着小妖在路口等候。\n\n    刚好猪八戒在前面探路，他一看见妖怪转身就跑，想回去报信，不料被地上的藤条一绊，摔了个狗吃屎，被妖怪们捆上抓进洞里。银角大王远远看见了孙悟空，知道他很厉害，就摇身一变，变成一个跌断腿的道士，躺在路边，大喊“救命”。"}]}
{"conversation": [{"input": "", "output": "唐僧见了要扶道士上马，那妖怪却说自己腿断了，不能骑马，要悟空背他。悟空遵照师父的命令背上那妖怪，笑着说∶“你这个狡猾的妖怪，能骗得了我师父，却骗不了我！老孙知道你是山中的妖怪。”那妖怪只是笑也不说话。\n\n    走了几里路后，那妖怪念动咒语，先后搬来须眉、峨眉两座大山压在孙悟空肩上，可是孙悟空仍然有说有笑，行走自如。于是那妖怪又把泰山搬来，一下子把孙悟空压在底下，然后把唐僧、沙僧连同白马、行李全都掠到莲花洞里去了。\n\n    两个妖怪又命令精细鬼和伶俐虫两个小妖拿着紫金红葫芦和羊脂玉净瓶去抓孙悟空。只要把这两个宝贝底朝天倒着拿，喊谁的名字谁如果答应了，就会被吸到里面，过上一段时间就会化成脓水。两个小妖各拿一件宝物走了。\n\n    这时，孙悟空已经叫来了那些山的山神和土地，搬走了三座大山，也从他们口中知道了金角大王和银角大王那两件宝物的厉害。悟空心生一计，变成一个老道，来到两个小妖面前，说自己是蓬莱山的神仙，和悟空有仇，特地来帮他们一起捉孙悟空。\n\n    两个小妖说有红葫芦和玉净瓶，不用他帮忙。悟空拔了根毫毛，变成一个大紫金葫芦说∶“你们的葫芦只能装人，而我的却能把整个天都装下。”\n\n    说完，念动咒语，请玉帝帮忙，玉帝命令哪吒用一面黑色的大旗，把日月星辰全都遮盖起来，立刻，四周变得一片漆黑。\n\n    两个小妖吓坏了，连忙请悟空把天放了。悟空又念动咒语，哪吒就收了黑旗，天色又亮了起来。两个小妖深信不疑，要用自己的两件宝贝换悟空的大紫金葫芦，悟空跟他们换了，两个小妖拿着试了两次，才发现上当。\n\n    两个小妖跑回洞里报告大王，悟空这时变成一个苍蝇，叮在小妖的头上，跟着进了洞。金角大王得知后非常生气，银角大王劝道∶“没事，我们还有七星剑、芭蕉扇和幌金绳三件宝贝，不如派人到压龙洞请老母亲一块来吃唐僧肉，让她把幌金绳也一如带来。”\n\n    巴山虎、倚海龙两个小妖奉命前往压龙洞。悟空又想出了个妙计，飞出洞外，变成一个小妖，追上那两个妖怪，说是奉命一起去压龙洞。在离洞很远的地方，悟空一棒打死了两个小妖，然后拔了根毫毛变成了巴山虎，自己则变成了倚海龙。\n\n    悟空进了压龙洞，向老妖婆说明了来意，老妖婆十分高兴，立刻带着幌金绳，坐上轿子，跟着悟空到莲花洞。走了几里路后，悟空突然变回了原来的面目，把老妖婆和抬轿的小妖全都打死，原来那个老妖婆是一个灰毛狐狸精。"}]}
{"conversation": [{"input": "", "output": "悟空找到幌金绳放在袖子里，又拔下了四根毫毛，变成巴山虎、倚海龙和抬轿的小妖，自己则变成老妖婆坐到轿子里。不一会儿就来到了莲花洞，金角大王、银角大王连忙跪下来给她磕头。吊在房梁上的八戒却发现老妖婆弯腰时屁股上有根尾巴翘了起来，忍不住笑了起来。\n\n    八戒这一笑可坏了悟空的好事，金角大王起了疑心，认出老妖婆是悟空变的，拿出七星剑就砍。悟空赶忙跑到山洞外面，银角大王追了出来，和悟空在空中打了起来。悟空突然扔出幌金绳绑住了银角，没想到银角念了松绳咒，反而把悟空给绑住了。\n\n    不管悟空用什么办法也无法脱身，反被妖怪抓进洞，搜走了红葫芦和玉净瓶，绑在石柱上。两个妖怪高兴得不得了，到后洞喝酒去了。悟空趁机拿出金箍棒，变成一把挫刀，把扣在他脖子上的铁圈弄断，又拔出一根毫毛变成一个假悟空站在那里。\n\n    真的悟空变成一个小妖来到后洞，对金角说害怕悟空把幌金绳弄坏了，想换成一根粗绳子绑悟空，金角一时也找不到合适的，就把自己的腰带给了悟空。悟空回到大厅换下幌金绳，跳到洞外，高声喊∶“妖怪，者性孙来了！快出来！”两个妖怪大吃一惊，银角拿着红葫芦出洞去打悟空。”\n\n    悟空骗他说自己是孙行者的弟弟。银角说∶“我不跟你打，我只喊你一声，你敢不敢答应？”孙悟空忍不住答应了一声，不料，却因此被吸进红葫芦里去了。他也害怕自己变成水，就变成一只小虫，趴在葫芦口上。\n\n    过了很长时间，银角拿起葫芦摇了摇，想看孙悟空是不是变成了水。悟空急中生智，赶忙撒了一泡尿。银角听见水声，就笑着打开盖。孙悟空趁机飞了出来，变成倚海龙站在旁边。银角闻到葫芦里一股尿臭，就顺手把葫芦递给了身边的假倚海龙。\n\n    孙悟空拔根毫毛变了个假身，拿着假葫芦站在那，自己藏好真葫芦溜出了洞，举起金箍棒把守门的小妖全都打死，高声喊着∶“狗屁妖怪，行者孙来了！”银角拿着假葫芦出来，感到奇怪，这行者孙怎么和孙行者、者行孙长得一模一样。\n\n    悟空说他们都是亲兄弟。银角想把者行孙也吸到葫芦里。这时，悟空说∶“你叫我名字我敢答应；那我叫你名字，你敢不敢答应？”银角仗着葫芦在自己手里，不害怕，当悟空叫他名字时，就答应了一声，不料却被吸进了葫芦里。金角听说后，放声大哭，跑出来，拿着剑向悟空砍去。"}]}
{"conversation": [{"input": "", "output": "金角一声令下，二百多个小妖一起把悟空围住，悟空拔下一把毫毛，咬碎了喷出去，转眼间变成了几百个孙悟空，打得小妖四处逃命。金角慌了，从身上拿出芭蕉扇，向悟空扇去，熊熊大火立刻铺天盖地的向悟空烧去。\n\n    悟空只留一根毫毛变成自己在门外和金角打斗，收了其他毫毛，跳进莲花洞，把守洞的小妖全部打死后，去救师父，发现了玉净瓶，连忙拿起来系在腰间，这时，金角回到洞休息，悟空见他睡得很熟，就走上去拿走了芭蕉扇。\n\n    金角被惊醒了，又和悟空打了起来，从洞里一直打到洞外，又打到空中。金角渐渐支持不住，向南逃去。孙悟空拿出玉净瓶，大喊一声∶“金角大王”，金角大王只顾逃命，没有注意答应了一声，被吸到瓶里。悟空盖好盖子，进洞救出了唐僧、沙僧和八戒。\n\n    师徒们又踏上了西行的道路，突然，从路边走出了一个老道，拉着唐僧要葫芦和宝瓶。悟空认出他是太上老君，连忙把两件宝贝还给他，太上老君从葫芦和宝瓶中倒出了两个仙童。原来金角和银角是太上老君手下两个看炉子的童子。\n\n 第15回 乌鸡国金丹救故主\n\n    太上老君带着两个童子回天上去了，唐僧师徒继续赶路。一天，走到月亮升起时，才走到一座“敕建宝林寺”，就在寺里住下。当晚，悟空、八戒和沙僧都已经睡着了，唐僧还端端正正地坐在桌子前背诵经文。三更天时，他也迷迷糊糊地睡着了。\n\n    睡梦中，他看到一个国王打扮的人走到他跟前，哭着说∶“我原来是乌鸡国的国王，五年前国家遇到大旱，百姓们都快饿死了，忽然来了一个能呼风唤雨的全真道士，用法术求下了很大一场雨，消除了旱灾。为了感激他，我和他结为兄弟，关系十分密切。”\n\n    “这样平安地过了两年，谁知三年前的春天，我和那道士一起到花园游览春色，他竟然趁我没有防备将我推到了井里，还用青石板盖住井口，在上面种上芭蕉树。他则变成我的样子，夺去我的江山。文武百官，三宫六院都被他骗了。”\n\n    国王请求唐僧能够派悟空帮他除掉这个妖怪，并且交给唐僧一块白玉圭，说∶“明天太子要出城打猎，师父刚好可以趁机告诉他，这个东西可以作为凭证。在生前这玉圭从来没有离开过我，摔到井里也没有弄丢，那妖怪变成我，唯独没有这个东西。太子见了，一定能认出。”"}]}
{"conversation": [{"input": "", "output": "国王告别走后，唐僧惊醒过来，连忙叫醒三个徒弟，告诉他们梦中发生的事。沙僧打开房门一看，见台阶上果然放着一把白玉圭。大家这才相信唐僧梦中发生的事是真的，就一起商量怎样捉拿妖怪。悟空眼珠一转，想出了一条“三度太子”的妙计。\n\n    第二天早上，悟空跳到空中，去看乌鸡国的动静，果然看见太子带着人马出城打猎，就变成了一只白兔，故意让太子射中，带着太子来到了宝林寺门前。但太子没看见白兔，只看见那支雕翎箭竟然直直地插在门槛上。\n\n    太子走进寺中，唐僧见了他说有三件宝贝要献，第一件是身上的袈裟，穿着他就知道太子有奇冤，父亲被妖怪害死。太子听了大吃一惊。接着，唐僧又让八戒，沙僧拿出两个盒子来，说这是另外两个宝贝。\n\n    八戒打开其中一个盒子，里面跳出悟空变成的一个二寸高的小和尚，自称是“立帝货”，能够知道前后一千五百年的事情。悟空又跳了几下，变成了原来的样子，把国王被害的经过详细讲了一遍，最后说∶“求雨道士是妖怪变的，是他害死你父亲，抢走了王位。”\n\n    唐僧见太子半唐僧见太子半信半疑，就叫沙僧把第二个盒子交给太子。\n\n    太子刚把盒子拿到手里，盒子就不见了，手里拿的竟然是那块白玉圭。太子终于相信了唐僧的话，求他帮忙除掉妖怪。于是悟空和太子一起，安排了第二天除妖降怪的计策。\n\n    得到唐僧的同意后，当晚，悟空骗八戒说是去偷宝贝。贪心的八戒就和悟空一起驾云来到了皇宫的后花园，移走芭蕉树，搬掉青石板，自告奋勇抓着悟空的金箍棒，小心翼翼地下了井。\n\n    八戒下到井里，井龙王把他请进水晶宫，并且准备了很多好吃的款待他。八戒说是来找宝贝的，井龙王笑着把他请进了一个亭子里，指着乌鸡国国王说∶“他就是宝贝，我用定颜珠保护了三年，所以尸体没有变坏。现在，你拿去立功去吧！”\n\n    八戒一看，不是金子，也不是银子，转身就走。井龙王连忙命令夜叉把尸体扔在八戒的身边。八戒只听见了一声水响，回头一看，水晶宫不见了。\n\n    悟空在井口问他找到宝贝没有，八戒一看尸体就在身边，便把事情都告诉了悟空。悟空让他把死国王背上井来。\n\n    八戒只好照办。二人把国王运回了宝林寺。八戒为了报复悟空，就建议师父用紧箍咒逼悟空救活死去的国王。悟空没有办法，只好驾云上天，来到兜率宫，求太上老君帮忙，太上老君看在他保唐僧西天取经的份儿上，就送给他一颗九转还魂丹。"}]}
{"conversation": [{"input": "", "output": "悟空回到宝林寺，把还魂丹放到国王的口中，国王立刻被救活了，向唐僧磕头感谢他的救命之恩。悟空又想出了一条妙计，让国王化装成和尚，明天和他们一起去乌鸡国，拜见国王，当面揭穿妖魔的骗术。\n\n    第二天，他们五个人来到乌鸡国倒换关文，那假国王早就听说孙悟空的厉害，不想惹出事来，命令黄门官盖好印放他们走。太子心里明白，说∶“不接见他们，显得我们太没有礼貌。”假国王只好让唐僧他们上殿。唐僧师徒见到假国王，都不下跪行礼。\n\n    这下可气坏了妖怪，想找个借口整整他们。太子怕唐僧师徒吃亏，故意说关文上只写着四个人，现在是五个人，这第五个人来历不明，如果不讲清楚，就别想出乌鸡国。悟空连忙把国王的遭遇从头到尾讲了一遍。\n\n    妖怪见事情已经败露，就从镇殿武士手里夺过一柄大刀，露出原形，驾云就逃。悟空紧紧追上。两个人，你一棒，我一刀，直打得天昏地暗。渐渐地，那妖怪体力不支，想要逃走，又被悟空挡住去路，就转身逃回皇宫，竟变成了一个唐僧。\n\n    假唐僧拉住真唐僧在人群中一转，谁也分不清哪个是真的，哪个是假的。八戒想了一个办法，他和沙僧各抓住一个唐僧，叫师父念紧箍咒，不会念的一定是妖怪。悟空明知道难受，但是为了除妖，还是答应了。于是两个唐僧分别站在两边开始念咒。\n\n    八戒发现他抓的那个唐僧只会胡乱哼哼，就断定他不是师父，举起钉耙就打。妖怪跳到空中，和追赶上来的八戒、沙僧打在一起。孙悟空忍着头痛追上天空，正准备趁那妖怪不防备，一棒子要了他的命，这时文殊菩萨来了。\n\n    文殊菩萨是来帮悟空捉妖的。他取出照妖镜，那妖怪立刻露出了原形，原来是文殊菩萨骑的青毛狮子。文殊菩萨骑着狮子走了，国王大摆宴席招待唐僧师徒。第二天，唐僧他们告别了乌鸡国国王，继续西行。\n\n 第16回 火云洞菩萨收红孩\n\n    半个月后，唐僧师徒来到一座怪石成堆的大山前。这山的枯松涧火云洞里，住着一个叫做红孩儿的妖怪。他听人说吃了唐僧肉可以长生不老，就摇身一变，变成了一个七、八岁小男孩，光着身子吊在树梢上，高声喊“救命，救命！”。\n\n    唐僧见了，连忙让八戒救下红孩儿，并要让出自己的白马给红孩儿骑。\n\n    红孩儿借口吊得时间长，浑身疼痛，骑不成马。唐僧就让悟空背着红孩儿。\n\n    悟空怕师父念紧箍咒，背上红孩儿就走。心里想∶我倒要看看，他有多大的本事。"}]}
{"conversation": [{"input": "", "output": "悟空怕师父念紧箍咒，背上红孩儿就走。心里想∶我倒要看看，他有多大的本事。\n\n    妖怪害怕悟空伤他，用了一个重身法，扔下一个假的红孩儿让悟空背，自己跳在空中。悟空气得火冒三丈，抓住假的红孩儿摔在路边的石头上。妖怪又用了一个法术，变成一阵旋风，刮得沙石乱飞，让人睁不开眼睛，趁机把唐僧抓回火云洞。\n\n    悟空叫来本地的山神，问清了红孩儿的来历和住处，就留下沙僧看守白马和行李，带着八戒来到火云洞前，要救师父。红孩儿命令小妖们推出五辆车子，按金、木、水、火、土排好，念了个咒语，顿时五辆车上火光四起。\n\n    八戒慌了，也不管悟空，自己跑到河对面。孙悟空本领高强，念着避火诀，闯到火里去找妖怪。可是浓烟滚滚，烈火飞腾，什么也看不见。他便决定先去东海请龙王来下雨，浇灭这场妖火，再救师父。\n\n    四海的龙王跟着悟空来到火云洞的上空。悟空在洞门前又叫又骂，引出红孩儿，和他打了起来。打了二十个回合，红孩儿见不能取胜，又放起火来。悟空急忙念咒，通知天上的龙王，顿时，大雨倾盆，“哗哗”地下了起来。\n\n    雨虽然大，却浇不灭妖怪的三昧真火，反而像火上浇油一样，越浇越旺。悟空闯到火里寻找妖怪，却被妖怪一口浓烟喷在脸上，熏得头晕眼花，分不清东南西北，一头钻到河里。谁知被冷水一激，弄得火气攻心，一口气没接上来，昏了过去。\n\n    八戒、沙僧救起悟空。幸好八戒曾经学过按摩禅法，按按这，揉揉那，好一会儿才把悟空救醒。悟空谢了四海龙王，与八戒、沙僧到松树林里坐下，商量去请观音菩萨，可是悟空腰酸背疼，浑身无力，驾不起云。八戒便自告奋勇去请观音。\n\n    红孩儿一直躲在云里寻找孙悟空，发现八戒驾着云，向南飞，想他一定是去请观音，就跑到八戒的前头，变成一个假观音。八戒果然上当了，跟着假观音来到火云洞捉拿妖怪。谁知刚到洞口，就被小妖们按倒在地，捆了起来。\n\n    悟空等了很久不见八戒回来，就到洞前打听。小妖们一见，举着刀枪前来抓他。悟空因为身体酸痛没有力气，不敢和他们打，就变成一个花布包袱，躲在路旁。小妖们找不到悟空。看见有个花包袱，就提到洞里，丢在一旁。\n\n    悟空忽然听见红孩儿吩咐两个小妖去请他的父亲牛魔王来吃唐僧肉。牛魔王是孙悟空在花果山时的结拜兄弟，模样他还记得，于是，拔了根毫毛变成了花包袱，自己则飞到洞外，变成牛魔王，在小妖的必经之路打猎。"}]}
{"conversation": [{"input": "", "output": "那些小妖不能分辨真假，就把悟空当作牛魔王请到了火云洞。红孩儿拜见了父亲，说要杀唐僧吃肉，悟空说他这几天正在吃斋，还是过几天再杀吧！这下引起了红孩儿的怀疑，他找了个借口走到门外，询问小妖，知道详情后，心里更加怀疑。\n\n    红孩儿回到洞里，假装忘了自己的生日，要悟空告诉他。悟空哪里知道，让他明天去问他的母亲铁扇公主。红孩儿认定这个牛魔王是假的，便率领小妖们举刀枪，向悟空打来。悟空用金箍棒挡住，现出原形说∶“哪有儿子打老子的！”\n\n    悟空变成一道金光飞出妖洞，直接来到南海，拜见观音。把红孩儿抓走师父，冒充菩萨骗走八戒的事说了一遍。观音听了非常生气，将手中的玉净瓶丢到海里。不久，一只乌龟把净瓶托出水面，观音让悟空去拿瓶子，没想到悟空竟然拿不动。\n\n    观音告诉悟空，瓶中装着整整一海的水。她上前轻轻托起净瓶，让徒弟木叉到李天王那借来了三十六把天罡刀。观音把刀抛向空中，念了个咒语，那刀就变成了一座千叶莲花台。观音纵身跳了上去，驾云离开了南海。悟空和木叉紧紧跟在后面。\n\n    大约离火云洞四百多里的时候，菩萨停了下来，叫来山神和土地，让他们把周围三百里的野兽、昆虫都安排到山顶上。等一切都办妥了，她放倒净瓶，顿时眼前成了汪洋大海。菩萨又从袖里拿出定身禅，变成落伽山仙境。\n\n    菩萨在悟空的左手心上写了个“迷”字，让他把红孩儿引出来。悟空来到火云洞前，一棒子打坏了大门。红孩儿端着枪来打悟空。悟空拿金箍棒一挡，左手在红孩儿的脸前一晃，边打边退。红孩儿顿时着了迷，紧追不舍，来到观音跟前。\n\n    悟空躲到菩萨的背后。红孩儿找不到悟空，举枪向菩萨刺去。菩萨变成一道金光，带着悟空飞上九重天，莲花台却扔在原处。红孩儿得意忘形，学着菩萨的样盘腿坐进莲花台，不料莲花台的花瓣突然不见了，竟变成一把把锋利的尖刀。\n\n    红孩儿连忙忍着疼去拔刀子。菩萨念了个咒语，天罡刀都变成有带倒钩儿的，拔也拔不下来。红孩儿连忙求饶，菩萨问他是否愿意出家，红孩儿疼痛难忍，表示愿意出家，菩萨就封他为善财童子，接着用手一指，天罡刀自动掉在地上，红孩儿的身体完好如初。\n\n    红孩儿野性不改，拿起火枪又要刺菩萨。菩萨扔出五个金圈儿，一个套在脖子上，其它四个套在四肢，接着菩萨念动咒语，疼得红孩儿在地上乱滚。菩萨一停下来，红孩儿的头就不疼了，他拿起长枪又想刺菩萨。"}]}
{"conversation": [{"input": "", "output": "菩萨用杨柳枝蘸了一点甘露洒过去，叫了声∶“合！”只见红孩儿双掌合在胸前，怎么使劲儿也分不开，没办法，只好低头下拜。菩萨让悟空赶快救出唐僧、八戒，好早些上路，然后带着善财童子回南海去了。\n\n    悟空告别了观音，找到沙僧，一起到火云洞把小妖们全部杀死，救出师父和八戒，一把火把火云洞烧成灰，然后跟着师父继续向西天走去。\n\n 第17回 龙太子黑河战鼍妖\n\n    走了一个多月，一天忽然听见“哗哗”的流水声，只见前面是一条望不到边际的大河，河中黑水相互撞击，卷起一朵朵浪花。师徒们正在发愁没法过河时，忽然看见一人驾着一艘小船，顺流而下。唐僧连忙让沙僧喊那小船靠岸。\n\n    那人把船划到岸边说∶“我这船小，一次不能把你们全都渡过去。”唐僧见船确实很小，只好分两次过河。八戒说∶“我和师父先过，然后是师弟和行李马匹，猴哥就自己跳过去吧！”商量好了，八戒扶着唐僧上了船。\n\n    船到了河中间，突然狂风大作，波涛汹涌。小船在巨浪中像一片树叶，忽隐忽现。一会儿，风平浪静，只是小船已经找不到踪影。沙僧要到下游去找师父，悟空说∶“如果是翻了船，八戒水性那么好，早该背师父上来了！\n\n    ”\n\n    悟空认定师父和八戒是被妖怪拖下水去了。沙僧觉得有理，就下水去救师父，只见他跳进水里，念着避水咒，大踏步地向水底走去。没走多久，衡阳峪黑水河神府就出现在眼前。\n\n    沙僧偷偷躲在府外，听见里面有人说∶“你们把蒸笼抬上来，把那两个和尚给蒸了。你呢，去请我舅舅。”沙僧一听，火冒三丈，举起降魔杖，一边打门一边叫∶“快放我师父、师兄出来！”守门的小妖连忙跑回去报告老妖。\n\n    老妖一听，怒上心头，手里拿着钢鞭走出门来大声问道∶“谁敢打我的大门？”沙僧要他赶快放了师父，妖怪竟要把沙僧抓住一块吃了。两个人就在水底打了起来，三十多个回合仍不分胜负。沙僧决定把妖怪引出水面，叫悟空打他。\n\n    沙僧假装败下阵来，可是妖怪并不追赶，回府去了。沙僧没有办法，只好跳出水面，把水下发生的事告诉悟空。“这妖怪的舅舅是谁呢？”悟空自言自语。谁知话音未落，黑水河神就从旁边的小水沟里走出来，见了悟空低头就拜。\n\n    河神告诉悟空∶“妖怪是去年涨潮时从西海来到黑河的，他用武力霸占了衡阳峪黑水河神府。我年老体衰，打不过妖精，就到西海去告他，谁知西海龙王敖顺是他的舅舅，不准我告。我想到玉帝那告，但是因为官职太低，见不到玉帝。”"}]}
{"conversation": [{"input": "", "output": "悟空听完，决定去找西海龙王。他一个筋斗云来到西海，念着避水咒走入水中。忽然他看见一个黑水鱼精拿着一个金盒子从他身边跑过，心里明白是从黑水河来的，就一棒子把黑水鱼精打死。\n\n    悟空打开盒子，见里面放着妖怪请敖顺去吃唐僧肉的请帖。悟空连忙把请帖放到怀里，得意地说∶“敖顺呀！敖顺，证据让我老孙拿到了？”这时，已经有巡逻的夜叉把悟空来到的消息报告给西海龙王，龙王领着虾兵蟹将出宫相迎。\n\n    龙王请悟空进水晶宫去喝茶，悟空拿出那张请帖递给龙王说∶“我不喝你的茶，我来喝你的酒了。”龙王一看大吃一惊，慌忙给悟空跪下请罪。原来那妖怪是敖顺的第九个外甥小鼍龙，父母都已死了，龙王就让他在黑水河暂时住下。\n\n    龙王怎么也没有想到外甥的祸竟惹到孙悟空的头上，连忙让太子摩昂带领五百龙兵捉拿鼍龙。接着他又要安排酒菜，给悟空赔礼。悟空救师心切，告别了龙王和太子摩昂一起离开了西海。\n\n    来到黑水河，摩昂太子请悟空在岸上等着，自己带着龙兵在黑水河神府前安营扎寨，然后派兵通知小鼍龙。鼍龙知道后心里觉得奇怪∶明明是请舅舅为什么表兄来了？来就来吧，为什么还要带兵？”\n\n    鼍龙害怕出事，带领小妖，拿着钢鞭来到太子面前。摩昂太子劝他赶快把唐僧、八戒放了，妖鼍不但不听，反而大骂太子。太子一气之下，和妖鼍打了起来。双方的鱼兵虾将也动起手来。一场混战，直打得是天昏地暗。\n\n    摩昂太子见无法取胜，就用了一个计策，故意露出一个破绽。妖鼍以为有机可乘，一头钻了进去，摩昂猛地转身一下子把妖鼍打倒在地。龙兵们一起冲上前去，把妖鼍五花大绑，押到岸上。\n\n    太子请孙悟空惩治小鼍龙。悟空看在敖顺和太子摩昂的情面上，饶了小鼍龙的性命，问唐僧和八戒被关在哪里。小鼍龙说他们还被捆在黑水河神府里，沙僧立刻在河神的带领下，到神庙去救师父和八戒。\n\n    不一会儿，河神和沙僧分别把唐僧、八戒背上岸来。摩昂太子也押着小鼍龙回西海去见龙王。河神为了感谢悟空帮他夺回神府，施展法术，把上流的水挡住，在河床底开出一条大路。于是，师徒四人过了河，又向西天走去。\n\n 第18回 车迟国斗法除三妖\n\n    师徒四人冒着大雪，顶着狂风，不畏艰辛，日夜赶路，初春时来到车迟国地界。忽然听见一声吆喝，好像有很多人在呐喊一样，唐僧害怕，勒住马不敢往前走。悟空说∶“让我老孙去看一看！”说完跳到空中，驾上筋斗云向前飞去。"}]}
{"conversation": [{"input": "", "output": "原来是一个道士监押着一群和尚在干活。悟空变成一个路过的小道士向那道士打听，才知道二十年前车迟国大旱时，来了虎力、羊力、鹿力三个道仙，和这里的和尚比试求雨的本领，结果道士赢了，被国王封为国师，从此便奴役着全国的和尚。\n\n    悟空又问了和尚，和尚说的和道士一样，并说天上的神仙在梦中告诉他们，只有等唐僧的大徒弟孙悟空来了，才能救他们。孙悟空听了心里得意，一棒子打死了道士，露出了本来的模样，放走了大多数和尚，领着本城十个和尚来见唐僧，说明了情况。\n\n    当晚，他们住进城里的智渊寺。半夜，悟空叫上八戒、沙僧驾云来到三清殿上空，只见那三个道士正在念经。悟空有意捉弄道士，用了个法术，吹口仙气，变成一阵狂风刮进三清殿，吹倒了香烛油灯。\n\n    道士吓得回房睡觉去了，悟空三人下了祥云，来到正殿，把神台上的三座神像推倒藏到后花园，三人分别变成元始天尊、太上老君、灵宝道君的样子，并把桌子的供品吃得一干二净。一个小道士听到声音走进大殿，吓得撒腿就跑。\n\n    虎力、羊力、鹿力三个妖怪知道后，让人点上蜡烛来到正殿，没见有什么奇怪的东西，以为是三位神仙下凡，就一块跪倒磕头，求神仙能给些圣水和丹药。悟空觉得好笑，想进一步捉弄他们，让他们找些东西来装圣水。三个妖怪争先恐后地搬来缸、砂钵和花瓶。\n\n    悟空借口神仙之事外人不能看，让道士们出去并关上门。过了一会儿，才让他们进来拿圣水。道士们进殿一看，见缸里、钵里、瓶里都有，当即磕头谢恩，然后各自拿茶盅舀了一杯喝下，觉的有股尿臊气，才知道上当受骗。\n\n    第二天，唐僧师徒来到皇宫倒换关文，三个妖怪一见他们送上门来，就把他们打死小道、假装神仙的事告诉了国王。悟空却不承认是自己干的碰巧这时很多百姓在宫门前请求国师作法求雨，国王就让唐僧和国师比赛，看谁能求下雨来。悟空马上答应了，虎力道士让悟空和他一起上神坛，悟空说∶“那把雨求来了，算是谁的功劳呢？”虎力只好一个人登上神坛。\n\n    虎力披头撒发拿着剑，一边念咒一边烧纸，第一声令牌响了后，空中就有了风。悟空见他有些真本事，就跳到空中，让正在刮风的风婆和巽二郎马上停止，又让云童雾郎、雷公电母在一旁休息，等他的命令。\n\n    虎力大仙见风又停了，感到奇怪，打响第四声令牌，叫来四海龙王。悟空连忙把情况告诉他们，让四海龙王一滴雨也不要下。事情安排好后，悟空返回地面，正好碰上国王问虎力为什么没有下雨，虎力撒谎说龙王不在家。"}]}
{"conversation": [{"input": "", "output": "悟空说∶“还是看我的吧！”\n\n    悟空陪唐僧登上神坛，让唐僧只管打坐念经，自己按事先约好的信号，晃动金箍棒，立刻狂风大作，乌云满天，电闪雷呜，大雨倾盆，整整下了三个时辰。百姓们高声欢呼，国王也连连点头，笑着说∶“够了，够了，再下就多余了。”\n\n    悟空听了，把金箍棒朝天一指，顿时乌云散去，天又晴了。国王很高兴，马上给唐僧倒换关文。虎力大仙不服气，要和唐僧比赛坐禅，唐僧最擅长坐禅，就立刻答应了。\n\n    皇宫前，两边各用五十张桌子，架起两座禅台。虎力大仙驾云到西边台上坐下，悟空变了一个假身站在殿前，自己驾云把师父托到东边台上。坐禅的时间定为四个时辰。鹿力大仙拔根短发，变成臭虫，弹到唐僧的脑袋上，咬得唐僧又疼又痒，十分难受。\n\n    悟空见师父不对劲儿，就变成一只小鸟飞到唐僧头上，知道是妖怪作怪，就一口咬死了臭虫，又飞到西边台子上，变成一条七寸长的毒蜈蚣，在虎力大仙的鼻子上猛咬一口。虎力立刻昏倒，身子一歪，一个跟头掉下高台。\n\n    虎力大仙虽然没有摔死，但也鼻青脸肿的，被送到宫里养病。鹿力大仙要为兄长报仇，要求和唐僧比隔着木板猜东西的本领。国王听了他的话，让人把一个红漆柜子抬到宫里，命娘娘放进去一件宝贝，然后抬到殿前让鹿力大仙和唐僧猜。\n\n    悟空变成一只小虫，钻到柜子里，见柜里放着一套宫服。悟空把宫服撕烂，变成袈裟，然后钻出柜，悄悄告诉唐僧。比赛结果当然是唐僧赢了。可是国王不服气，亲自将一个大蜜桃放到柜里，让鹿力大仙和唐僧再猜。\n\n    悟空又钻到柜里，吃掉桃子，把桃核儿放在盘中。猜的结果让国王非常吃惊，以为有神仙暗中帮助。鹿力大仙不服气，把柜子推到后殿，藏进去一个道童。悟空又钻到柜子里，变成鹿力大仙的样子，骗道童说是为了赢和尚，把道童的头发剃掉。\n\n    悟空又把道童的道服变成和尚服，拔根毫毛变成木鱼，让他拿着。比赛的结果让妖怪丢尽了脸。虎力大仙很不服气，又要和悟空比砍头、剖腹、下油锅的本领。悟空艺高人胆大，情愿被绑，先挨这一刀。\n\n    刽子手一刀把悟空的脑袋砍下，并踢得四、五丈远。悟空肚子里喊着“头来”。那鹿力大仙立刻念动咒语，让土地神把悟空的头按住。悟空一急，挣断绳子，喊了声“长”，“嗖”的一声，竟然从肚子里又长出一个头来。\n\n    该砍虎力大仙的头了。刽子手砍下头后，只轻轻地把头踢了一丈多远。"}]}
{"conversation": [{"input": "", "output": "该砍虎力大仙的头了。刽子手砍下头后，只轻轻地把头踢了一丈多远。\n\n    悟空拔了根毫毛，变成一只黄狗，叼起头，跑到河边，扔到水里。虎力大仙连喊三声不见头来，大叫一声，血从脖子里喷了出来，一命呜呼。大家一看，原来是一只老虎。\n\n    国王知道后大为吃惊，鹿力大仙忍着悲痛，要和孙悟空比剖腹的本领。\n\n    悟空毫不害怕，往柱子前一站，看着刽子手把肚子剖开，然后旋展法术，叫了声“合”，肚子又变得和原来一模一样，连个刀痕也没有。\n\n    当鹿力大仙的肚子被剖开后，悟空拔了根毫毛，变成了一只老鹰直飞下来，伸出铁嘴，一口咬住鹿力大仙的五脏，展翅飞向高空。鹿力大仙立刻丢了性命，露出原形，原来是一只白毛角鹿。惊得文武百官都张大了嘴。\n\n    羊力大仙要和悟空比下油锅。悟空二话不说，纵身跃入滚滚油锅之中，翻筋斗，打倒立，像在水里一样，把猪八戒都看乐了，手舞足蹈，不停地叫好。悟空想逗逗八戒，变成一枚钉子，沉到锅底。\n\n    所有的人都以为孙悟空死了。国王命人把唐僧、八戒、沙僧捆起来，扔到油锅里。八戒急了，直骂死猴子连累了他。悟空听得一清二楚，突然从油锅中跳起来。监斩官怕犯欺君之罪，说是灵魂出现，气得悟空一棒子把他打成肉酱\n\n    羊力大仙也真有点本事，竟然叫来一条冷龙保护他，锅下虽然是熊熊大火，锅里的油却是凉的。悟空连忙跳到空中，让北海龙王收走锅底的冷龙。\n\n    羊力大仙立刻倒在油锅之中，露出了原形，大家一看，原来是一只羚羊。\n\n    国王知道后，哭得跟泪人一样。悟空劝他∶“有什么好难过的，他们是妖怪，想来霸占你的国家！”国王这才止住哭声，准备了素宴感谢唐僧师徒，并放了那些做苦力的和尚。第二天，唐僧师徒告别了国王，继续西行。\n\n 第19回 通天河观音现鱼篮\n\n    时间过得很快，不知不觉到了秋天。一天黄昏，他们来到一条白茫茫的大河前，河边石碑上刻着“通天河”三个大字，下面有两行小字，意思是这条河宽八百里，很少有人能够渡过。因一时无法过河，他们就商量先找个人家住下，明天再想办法。\n\n    他们顺着远处的锣鼓声来到一个村庄，看见一户人家门前挂着斋戒的旗，就想去住上一个晚上。庄主陈清一见悟空、八戒、沙僧，吓得直喊∶“妖怪来了！妖怪来了！”唐僧忙说∶“别怕，他们是我的徒弟，长得虽然丑，但都是捉拿妖怪的能手！”"}]}
{"conversation": [{"input": "", "output": "进到客厅，见了陈清的哥哥陈澄，唐僧问他们为什么要斋戒。陈氏兄弟哭着告诉唐僧，通天河边有座灵感庙，庙里有个灵感大王，每年要吃一对童男童女。如果不献上就要发大水淹了这里。今年轮到陈家兄弟献童男童女了。\n\n    悟空让陈清把他八岁的儿子陈关保带出来，也摇身变成一个陈关保，连陈氏兄弟也分辨不出真假。接着悟空又让陈澄把他十一岁的女儿叫出来，硬逼着八戒变成小女孩，八戒没有办法，只好变，结果肚子又肥又大，不像个女孩。\n\n    悟空吹了口仙气，把八戒的肚子变小。悟空说∶“我兄弟二人替他们去灵感庙，你看怎么样？”陈氏兄弟连忙跪下感谢他们的大恩大德。然后让人拿出两个大盘子，找了四个青年，把悟空、八戒抬到灵感庙。陈氏兄弟摆好供品，烧完纸就回去了。\n\n    不一会儿刮来一阵狂风，从中跳出一个妖怪，伸手要抓八戒。八戒急了，跳下供桌，露出原形，拿起钉耙就打。只听“”的一声，打下几片冰盘大小的鱼鳞，妖怪转身跳到空中。悟空也现了原形，和八戒驾云追去。\n\n    当那妖怪听说对手是孙悟空时，慌忙变成一阵狂风，钻进了通天河。悟空估计那是河里的妖怪，就和八戒驾云回到陈家庄，把打败妖怪的事给唐僧和陈家二老说了一遍，大家都很高兴。\n\n    那妖怪逃回水下的宫中，垂头丧气，他想吃唐僧肉，又害怕孙悟空。一个斑衣鳜婆出了个主意∶“大王有呼风唤雨、降雪结冰的本领，今晚可以把通天河全部冻住，然后……”鳜婆在妖怪耳边低声说了一阵，说得那妖怪心花怒放。\n\n    那妖怪当晚就施展法术，把通天河全部冻了起来。唐僧听说后，就和徒弟们来到河边，看见不少人踩着冰到西梁女国做买卖。八戒举起钉耙朝河面使劲打去，只打出了九个白色的痕迹，转身对师父说∶“看来连河底都冻住了。”\n\n    唐僧急着取经，连忙回陈家庄收拾东西。陈氏兄弟很快给他们准备好干粮，又用稻草把马蹄包住，以免滑倒。唐僧师徒四人从上午一直走到黄昏，都没有走过河。\n\n    那妖怪见机会已经到了，就念动咒语，顿时水面上的冰全都化了，唐僧、八戒、沙僧还有白龙马全落入水中。悟空眼快，急忙跳到天空。八戒和沙僧都会游泳，妖怪不敢动他们，唯独把唐僧抓住，抢到水府里去了。\n\n    八戒、沙僧捞起行李，牵着白马，念着避水咒跳出水面，和悟空会合。\n\n    悟空料定师父是被灵感大王抓去了，就和两位师弟商量下水除妖。沙僧提出三个人一起去，愿意背着悟空下水。八戒平时常被悟空捉弄，这时却也主动提出要背悟空。"}]}
{"conversation": [{"input": "", "output": "原来八戒也想捉弄悟空。不料悟空早有防备，拔了根毫毛变成假身趴在八戒的背上，自已变成一个臭虫，叮在八戒的耳朵里。八戒故意摔了一跤，藉机松手甩掉悟空。假身是一根毫毛变的，飘了起来，立刻无影无踪。\n\n    沙僧一看大师兄不见了，不停地埋怨八戒。悟空觉得好玩，在八戒的耳朵里高声喊∶“呆子，我在这里！”吓得八戒连忙跪在河底磕头求饶。悟空这才恢复了原样，仍趴在八戒的背上，让八戒背着一起向前走。\n\n    他们来到妖怪的住处，发现门外没有水。于是悟空变成一个长脚虾精婆，跳到门里，只见那个妖怪和斑衣鳜婆正在商量怎样吃唐僧肉。他找不到师父，就来到后宫，发现唐僧在一个石洞中，就上前安慰师父。\n\n    悟空从原路出来，见到八戒、沙僧，让他俩把妖怪引出水面，自己到水上等着。八戒、沙僧按照计策，到洞门前大喊大叫，引出妖怪，并打了起来。不料，那妖怪的一对铜锤十分厉害，三人打了两个时辰，仍不分胜负。\n\n    八戒、沙僧假装战败，逃出水面，冲着悟空大喊∶“来了！来了！”不一会儿，妖怪果然追了出来，悟空举起金箍棒迎面就打。妖怪闪身躲过，举起双锤还击。还没打到三个回合，妖怪招架不住了，一口气沉到水底。\n\n    妖怪回到洞中，害怕悟空打上门来，让小妖把门关上，用石头、泥块把门堵死，果然不出所料，八戒、沙僧又来到洞前。八戒张口大骂，可是半天也不见那妖怪出来，就几耙把门打烂，但里面都是些石头、烂泥，根本不能进去。\n\n    八戒、沙僧只好返回岸上告诉孙悟空。悟空害怕师父被妖怪吃了，连忙驾云来到落伽山，直接飞到普陀岩上。善财龙女告诉悟空观音一个人进紫竹林了，知道他要来，让他在这里等着。悟空正等得不耐烦时，观音手里提着一个紫竹篮走出竹林。\n\n    观音让悟空在前面带路，不一会儿来到了通天河。观音解下腰带绑住竹篮，放入河中，口里念动咒语。不一会儿提起竹篮，只见竹篮里有一条放着光芒、活蹦乱跳的金鱼。\n\n    原来，这妖怪是观音莲花池里养的金鱼，趁海水涨潮偷偷溜到这里，兴风作浪、危害百姓。观音提着竹篮回到南海后，八戒、沙僧再次入水，只见水中的鱼精水怪都已经死了，他们找到后宫，打开石洞，背着唐僧钻出水面。\n\n    陈家庄的人都很感谢他们。悟空正让他们准备船只，只见河中钻出一只老龟，说∶“为了感谢大圣赶走妖怪，我送你们师徒过河。”原来，那个水洞是老龟过去的住处，九年前被妖精霸占。悟空自然十分高兴，连忙请师父等人踏上龟背。"}]}
{"conversation": [{"input": "", "output": "第20回 金兜洞老君收青牛\n\n    过了河，老龟请唐僧到西天见到如来佛祖时，问一声他什么时候能够变成人的模样。唐僧满口答应，告别了老龟，继续向西天走去。一天，他们走进一座险峻的高山，隐约看见山上有许多房子。\n\n    又走了一段路，唐僧肚子饿了，让悟空去找些吃的。悟空跳到空中，见山中有一团团的黑气，就回到地面，用金箍棒在地上画了个圆圈，让师父、八戒、沙僧和白马都坐到圈里，说这样妖怪就不能伤害他们了。\n\n    唐僧他们坐在圈子里等了很久，就不耐烦了。八戒不满地说∶“师父，我们不如顺着路再往西边走，师兄能腾云驾雾，会赶上我们的。”唐僧觉得有道理，就让沙僧挑上行李，一直往前走，来到那些楼台跟前。\n\n    唐僧和沙僧在墙外坐着休息。八戒见大门没锁，就好奇地走进大厅，发现里面一个人也没有。他东走走，西逛逛，来到了楼上，看见一个房间里挂着一顶黄绫帐子，桌上放着三件纳锦背心，就把它们揣在怀里，喜滋滋地下楼了。\n\n    唐僧见八戒随便拿了别人的东西，很不高兴。八戒强词夺理说∶“这衣服又没有主人，天气凉了，正好给我们御寒。”说着就沙僧穿在身上。不料那背心突然变成了绳索，把他们紧紧捆住。原来，这楼阁是妖怪变的。\n\n    小妖们把唐僧三人抓到洞里，要吃长生不老的唐僧肉。八戒大声喊∶“我师兄是五百年前大闹天宫的齐天大圣，谁敢吃我们，他就饶不了谁！”，妖怪一听果然害怕了，让人把唐僧他们抓到后洞，等收拾了孙悟空后再吃。\n\n    悟空化斋回到原处找不到人，猜想一定是他们走出圈子，被妖怪抓走了。就叫来本地的山神和土地神，一问才知道抓走师父的是金山金洞的独角兕大王。于是悟空来到金洞前，大骂妖精有眼不识泰山，要他赶快把师父、师弟放了。\n\n    妖怪硬着头皮出洞迎战。妖怪打不过悟空，就让小妖们一起上。悟空跳到山顶，把金箍棒扔到空中，变成一根巨棒向妖怪们砸去。小妖怪吓得大叫∶“撑天的柱子倒下来了！”四处逃命。那妖精一见，取出一个圈琢儿抛向空中，套走了金箍棒。\n\n    金箍棒被妖怪收走，悟空没了兵器，只好来到天宫，求玉帝查问那妖怪的来历。玉帝命韩真君陪悟空查遍天上所有的神仙，一个也不少。于是悟空请李天王、哪吒以及邓化、张蕃二个雷公下凡捉拿妖怪，玉帝答应了。"}]}
{"conversation": [{"input": "", "output": "来到金山上空，李天王让哪吒去打先锋。那妖怪提着枪跳出洞来，对着哪吒就刺。哪吒挥着斩妖宝剑，变成三头六臂；妖怪也变成三头六臂。哪吒又施展法术，扔出砍妖剑、斩妖刀、缚妖索、风火轮，说了声“变”，顿时满天兵器，向妖怪打去。\n\n    那妖怪又拿出金圈琢儿，把满天的兵器都套走了，哪吒和邓化、张蕃二雷公连忙转身逃走。悟空和李天王决定请火德星君用火来烧金圈琢儿。悟空驾云进了南天门，来到彤华宫，火德星君听悟空说明来意后，立刻一同前往。\n\n    火德星君跟悟空来到金山。李天王让火德星君藏在山石后面，自己来到洞门前，讨敌骂阵，等那妖怪一出来，李天王举起神刀向妖怪砍去，两人刀来枪往，打在一起，没多久，妖怪打不过李天王，又拿出金圈琢儿，李天王一见，赶忙逃走。\n\n    火德星君乘机放出天火。顷刻间，火焰四起，金山变成一片火海，把妖怪困在中间，妖怪不慌不忙地把金圈琢儿向烈火扔去，只听见“哗啦”一声，那些火龙火马、火刀火箭，连同火德星君的火器全被金圈琢套了进去，只剩下火德星君一个人可怜的站在空中。\n\n    悟空从乌浩宫请来水德星君的属下黄河水伯。黄河水伯用玉瓶装来了全部的黄河水，朝金洞倒去，妖怪退到洞里，用金圈琢儿挡住石门。那黄河水倒着流出来，立刻漫山遍野全都是水，金山就像大海中的一个小岛。\n\n    悟空见洪水对妖怪也起不了作用，忙叫水伯把水收回。妖怪看见悟空没有兵器，就提出和悟空比拳。于是两个人就在洞前你一拳、我一脚对打起来。哪吒等神将一心想抢回自己的兵器，纷纷前来帮助悟空。\n\n    悟空乘机拔下几根毫毛咬碎喷向空中，变成几十只小猴，把妖怪围在当中，妖怪慌了，急忙扔出金圈琢儿，把那些小猴全部收走了。神仙们认为那个金圈琢太厉害，一致推选孙悟空溜进洞里把金圈琢儿偷出来。\n\n    悟空变成一只苍蝇从门缝里钻进洞，看见妖怪正和小妖们庆祝胜利，就四处乱飞寻找那金圈琢儿，突然发现被妖怪套来的兵器都放在后洞，心中很高兴，连忙飞了过去，抓住自己的金箍棒，现出原形，一路打了出去。\n\n    悟空从后洞打到前洞，又从前洞打到洞外。妖怪追出洞，和悟空在山前打了起来，直打得天昏地暗，日月无光。妖怪到底没有悟空厉害，渐渐体力跟不上，逃回洞中。悟空把洞里的情况告诉天将，说要再进洞偷那金圈琢儿。"}]}
{"conversation": [{"input": "", "output": "悟空再溜进洞时，妖怪已经呼呼地睡着了。悟空见那金圈琢儿正紧紧圈在妖怪的左胳膊上，不好下手，就变成一只臭虫，在妖怪戴圈儿的地方连咬几口。妖怪又疼又痒，却不肯取下金圈琢儿，反而把圈儿往上戴了戴，翻个身又睡了。\n\n    悟空没有办法，偷偷来到后洞，现出原形，准备把天将们的兵器偷走。\n\n    他先把被妖怪套来的小猴放出，让他们拿着所有的兵器，自己则解下火龙火马，在后洞放起火来。立刻浓烟滚滚，山洞成了火窑。\n\n    妖怪被惊醒，看到这情景大吃一惊，急忙取下金圈琢儿把大火套走，再一数小妖，只剩三分之一，而且夺来的兵器都不见了。他断定是孙悟空干的，气得火冒三丈，咬牙切齿，发誓一定要找孙悟空报仇。\n\n    悟空回到山顶，把武器还给众仙。这时天已经亮了，哪吒出了一条计策∶“趁现在妖怪吃了败仗，我们一齐动手，就能抓住他。”天将们都点头表示同意，一起冲到洞前讨战。妖怪立刻提上大枪，跳出门外，对着悟空就扎。\n\n    哪吒扔出他的全部兵器；火德星君放出火龙、火马；雷公连打几个天雷。立刻，天上的兵器像雨点一样落下；地上的火焰足有三、四丈高；空中则是一道道闪电。妖怪不慌不忙，扔出金圈琢，把所有的兵器连同悟空等人手里的武器全部都套走。\n\n    天将们又两手空空，后悔不该这么莽撞。悟空只好去西天请如来佛祖帮忙查那妖怪的来历。悟空把事情向如来佛说了一遍，如来命十八罗汉拿了十八粒金丹砂，和悟空一起前去捉拿妖怪，临走前又专门给降龙、伏虎两罗汉低声叮嘱了几句。\n\n    悟空领着罗汉们来到金山。大家商量仍要悟空去引妖怪。悟空把妖怪引到南山坡，罗汉们立刻撒下金丹砂，马上黄沙铺天盖地，把妖怪陷到当中。不料妖怪又把那圈儿扔出，呼的一声，十八粒金丹砂全都不见了。\n\n    神仙们见了目瞪口呆。降龙、伏虎两罗汉说，临走前如来吩咐最后可以找太上老君帮忙查那妖怪的来历。悟空就驾着筋斗云来到离恨天，问太上老君那妖怪是哪里来的，太上老君闭口不答，悟空只好闯入兜率宫中到处乱找。\n\n    忽然他发现牛栏边一个童子在打瞌睡，青牛却不见了，就叫来太上老君。老君一看大吃一惊，说∶“难道是这个畜生下凡成妖？”急忙叫童子数一数宫中的宝贝，发现少了金刚圈儿，于是断定那妖怪就是自己的青牛。\n\n    太上老君带上芭蕉扇来到金山，仍然叫悟空把那妖怪引出来。那妖怪被悟空引到山峰下，忽然听到山峰上有人喊∶“青牛，赶快跟我回去！”妖怪一见是主人到了，吓得转身就想逃。"}]}
{"conversation": [{"input": "", "output": "太上老君念了一个咒语，用扇子一扇，妖怪慌忙把金圈琢儿扔出来，太上老君一把接住，又用扇子一扇，妖怪立刻浑身酸软，现了原形，原来是一头青牛。太上老君用金圈琢儿穿了那牛的鼻子，牵在手里。\n\n    太上老君骑着青牛回离恨天了。悟空和天将们打入金洞，一齐把小妖们打死，拿回各自的兵器，救出唐僧、八戒和沙僧。天将们告别唐僧，回天上交差去了。唐僧师徒收拾好行李马匹，沿着西去的山路，缓缓而行。\n\n 第21回 女儿国唐三藏奇遇\n\n    这一天，唐僧师徒四人来到一条清澈见底的河边，摆渡的老婆婆把他们送过河后，唐僧口渴，要八戒到河中舀了碗水喝。八戒也渴了，就一头扎进河里，喝了个痛快。不料半个小时以后，唐僧和八戒的肚子疼了起来。\n\n    悟空决定就近找个村庄住下，弄些热水或草药，让师父喝了治病。不久，他们来到了一个村庄，不料村里的老婆婆听悟空说了唐僧肚子疼的原由后，竟然笑了起来，跑着喊道∶“看呀！有两个男的喝了子母河的水了！”不一会儿就来了一大群女人。\n\n    悟空到处打听，才知道这里是女儿国，没有男人。女人长到二十岁，就去喝子母河的水，三天后就可以生下一个女孩。唐僧、八戒听了连声叫命苦，老婆婆笑着说∶“别急，解阳山聚仙庵有一眼落胎泉，喝了那泉水就没事了。”\n\n    悟空问清了那泉水的位置，驾云来到解阳山，向庵主如意真仙讨取泉水。不料如意真仙一听“孙悟空”三个字就火冒三丈。原来他是火云洞红孩儿的叔叔，怪悟空不该收服他的侄子给观音做善财童子，不管孙悟空怎么解释他就是不听，坚决不给泉水。\n\n    悟空一气之下就和他打了起来，没几个回合如意真仙就败下阵来。悟空并不追赶，到庵里找到泉眼，拿着桶就要打水。没提防如意真仙从背后溜过来，拿如意钩把悟空的腿勾住，用力一拉，悟空摔了一个狗吃屎。\n\n    悟空爬起来见那家伙已经溜走，也不去追，左手拿着金箍棒，右手去打水。不料如意真仙又跑来，把井绳勾断后又逃走了。悟空没时间和他捉迷藏，决定去把沙僧找来帮助取水，主意打定后，翻上筋斗云便离开了聚仙庵。\n\n    悟空叫来沙僧，自己缠着如意真仙打，让沙僧到井里取水。沙僧打了满满一桶井水，驾着云，对悟空喊∶“师兄，水已经拿到了，饶他一条狗命吧！”可是如意真仙不肯停手，悟空不得已只好一棒把他打倒，将如意钩折断。"}]}
{"conversation": [{"input": "", "output": "悟空饶了如意真仙，和沙僧驾云赶回村子。唐僧和八戒喝下泉水，肚子响了一阵，病就好了。第二天，他们来到女儿国皇城，只见街上全是女子，一见他们都纷纷围上来看稀奇。八戒一急露出原来的面孔，吓得女人们惊叫着跑开。\n\n    好不容易他们才走进驿馆。一位女官问明他们的来历后，就要安排他们住下。自己立即进宫向女王报告。女王听说唐僧长得相貌堂堂，决定让唐僧做国王，自己当王后，打发三个丑徒弟去取经。\n\n    女王让太师作媒人，到驿馆向唐僧求亲。唐僧一口拒绝，悟空却说∶“师父，女王既然有诚意，您就留下来吧！”一边说一边向师父使眼色。太师见唐僧低着头不说话，以为他已经答应了，就告辞回宫报告女王去了。\n\n    唐僧埋怨悟空不该胡说八道，悟空说∶“嘿嘿！如果不答应这门亲事，女王一定不肯换关文，所以只有用假亲脱网的计策。”接着又细细解释了一番。唐僧听了恍然大悟，八戒、沙僧也不住的称赞∶“好计策！好计策！”\n\n    不一会儿，女王坐着龙车，亲自前来迎亲。唐僧连忙带着徒弟们出门迎接，女王扶着唐僧，拉他一起坐上龙车，要回宫举行成亲仪式。唐僧拉住悟空不放，悟空使个眼色说∶“请师父、师娘赶快回宫，给我和师弟倒换关文吧！”\n\n    龙车驶进了皇宫，女王满脸笑容，扶着唐僧前去赴宴。机会难得，八戒放开肚皮吃了个痛快，吃饱喝足后，他又按悟空教他的大叫∶“如今娶的娶了，嫁的嫁了，取经的还得赶路，请女王快给我们换关文吧！”\n\n    女王立刻上殿，看过关文、盖了大印，递给悟空。悟空接过后，起身告别。唐僧对女王说∶“陛下，我想请您陪我送他们出城，再嘱咐他们几句，以表我这做师父的一点情意。”女王立刻传令准备龙车，前去送行。\n\n    龙车出了西城门，唐僧走下龙车，回头拱手说∶“陛下请回去吧，贫僧取经去了！”女王大惊，拉住唐僧的衣袖叫道∶“御弟哥哥，喜酒都吃过了，怎么又变卦了！”八戒拉开女王，沙僧连忙扶师父上马。\n\n    文武百官见状一拥而上，要来阻拦，悟空正要念咒语用定身法定住他们，忽然一阵狂风，空中落下来一个女子，拦腰抱起唐僧，冲上云霄，转眼不见了。悟空知道是个妖怪，急忙跳上云头，紧紧追赶那团烟尘。\n\n    八戒、沙僧牵了白马腾云去追。兄弟三个追到一座高山前，那团烟散了，他们就降下云头，到处寻找，终于在一个悬崖下面发现两扇石门，上面写着“毒敌山琵琶洞”。悟空说让他先去摸摸情况。"}]}
{"conversation": [{"input": "", "output": "悟空把身子一晃，变成一只蜜蜂飞进洞中。见当中的亭子里坐着个女妖，拿着一个包子在劝师父吃。师父脸色发黄，像是中了毒，闭着嘴不肯吃那包子，女妖说∶“你和我在这做夫妻，比在女儿国里更自由自在。”\n\n    那女妖又做出很多不庄重的样子想挑逗唐僧，悟空实在看不下去，露出了原形，举起金箍棒就打。女妖从口中喷出一团烟火，罩住亭子，唐僧立刻就不见了。接着她才举叉朝悟空打来。悟空边打边退，把女妖引向洞外。\n\n    出了琵琶洞，八戒、沙僧各自举着兵器来打女妖，女妖一见不是对手，口中喷出一股浓烟，把身体一侧，从屁股上伸出一条像九节钢鞭的东西，朝悟空头上砸去。悟空疼得大叫一声，转身就跑。八戒、沙僧见情况不妙，也跟着悟空败下阵来。\n\n    女妖得胜回洞去了。悟空蹲在一块石头上，双手抱着头喊疼。沙僧轻轻拿开悟空的手，见不红也不肿，更没有伤口，不知道是什么原因。到了晚上，悟空又喊头疼，兄弟三人决定先在野地上休息一晚，明天再前去捉拿妖怪。\n\n    这时，女妖把琵琶洞布置得灯火辉煌，就像新房一样。她一手搭在唐僧的肩上，一手拿着酒杯，做出各种妩媚的姿态，想逼唐僧成亲。但唐僧两眼紧闭，双手合掌，并不理睬。女妖生气了，下令道∶“嘿，来人呀！把这个不识抬举的和尚绑到柱子去！”\n\n    第二天，悟空的头不疼了，又变成蜜蜂飞到洞里，女妖正在熟睡。唐僧听到悟空的声音，不由掉下泪来，要悟空赶快救他出去。谁知说话的声音惊醒了女妖，她走过来破口大骂唐僧。\n\n    悟空连忙飞出洞，现了原形，把师父昨晚的遭遇告诉师弟。八戒听到女妖这样凶狠，一气之下，一耙把石门打了九个窟窿。女妖知道后，提着双叉跳到洞外，只打了几个回合，女妖又使出昨天的本领，在八戒的嘴上扎了一下。\n\n    八戒大叫一声，捂着嘴就跑。悟空尝过被扎的滋味，收起棒子就走。女妖笑着说∶“孙悟空，不要说你，就是如来佛也怕我几分哩！”说完便回洞去了。悟空兄弟三人正不知道该怎么办时，路上走来了一个老婆婆，悟空一看，原来是观音菩萨。\n\n    悟空连忙和两位师弟拜见观音菩萨，观音告诉女妖是个蝎子精，如来佛讲经时见她不合掌，就推了她一把，反被她螫了中指，至今如来佛祖的中指还不能伸直。她让悟空去东天门光明宫请昴日星官来降妖，说完转身回南海了。"}]}
{"conversation": [{"input": "", "output": "悟空立刻上天，不一会儿请来了昴日星官。昴日星官见八戒嘴痛得说不出话，就用手一摸，吹了口仙气，八戒的嘴就不痛了。提到降妖，星官说∶“你们去把女妖引出来，看我用法术抓她。”\n\n    八戒和悟空打进妖洞，把女妖引了出来。昴日星官站在高坡之上，把身子一摇，现出他那双冠大公鸡的原形，“咕——”高叫一声，那女妖听了身子一抖，现出了蝎子的原形。公鸡又叫了一声，那蝎子立刻死在坡前。\n\n    悟空师兄弟送走昴日星官，杀到洞中，大小丫环女童都跪在地上求饶。\n\n    悟空用火眼金睛一看，见她们没有妖气，一问才知道她们都是女儿国的平常百姓，是被女妖抓来做奴隶的。悟空立刻放了她们。\n\n    八戒把师父从柱子上解下来。悟空按照师父的吩咐，把洞中的粮食分给那群女童作为回家路上的干粮。女童们依依不舍，含着泪和他们告别。等大家出了山洞，唐僧师徒又一把火烧了琵琶洞，继续向西天走去。\n\n 第22回 如来巧识真假猴王\n\n    师徒四人在山里走了整整一天，眼看天就要黑了，还见不到一户人家。\n\n    悟空心里着急，把金箍棒朝上一举，白马驮着唐僧像离弦的箭一样向前跑去。忽然一声锣响，路旁的树林里冲出一伙强盗，个个手拿刀枪，吓得唐僧从马上摔下来。\n\n    强盗见唐僧身上没有钱，就要扒他的衣服，牵他的马。唐僧没有办法只好编了个瞎话，说后面的徒弟身上有几两银子，于是强盗把唐僧绑在树上。\n\n    悟空远远地看见，就让师弟慢慢走，自己变成一个小和尚来到师父面前。\n\n    强盗围住悟空，悟空有意捉弄他们，说包袱里有些值钱的东西，都可以拿去，只要能放了师父。强盗答应了，拿起包袱就走。悟空追上他们，说包袱里不但没有值钱的东西，还要强盗把抢来的金银财宝分成三份，给他一份。\n\n    强盗们很生气，举起鞭子、木棍对着悟空的头上就打。悟空等强盗们打累了，笑嘻嘻地说∶“嘿嘿！你们不打，那我打。”说着拿出金箍棒，只轻轻一晃，两个强盗顿时脑浆四射，吓得其他人把手中的家伙一扔，夺路就逃。\n\n    唐僧见状又把悟空责备一顿，让八戒把两个强盗埋了，继续朝前走。没走多远，见到一户庄院，就进去投宿。这家人姓杨，两位老人都已七十多岁，带着一个六岁的孙子。唐僧问他儿子在哪里，老汉叹了口气，说儿子是个强盗。"}]}
{"conversation": [{"input": "", "output": "半夜里，唐僧师徒都休息了，杨老汉的儿子带着一伙强盗回来，他们正是唐僧在山中遇到的那伙。他们见到白马，得知唐僧等人住在这里，一个个磨刀擦枪，要为死去的两个同伴报仇。杨老汉连忙让唐僧师徒赶快逃走。\n\n    他们没走多远，那伙强盗追了上来，举着刀枪乱砍乱戳。悟空害怕伤了师父，把金箍棒一抡，立刻地上倒下一片。唐僧见打死了这么多人，不忍再看，骑着马向西跑去，八戒、沙僧紧紧跟着。悟空找到杨老汉儿子的尸体，上前割下首级。\n\n    悟空提着头来见唐僧。唐僧一见鲜血淋淋的人头，吓得从马背上掉了下来，责怪悟空太残忍，念起紧箍咒，要赶孙悟空回花果山。悟空苦苦哀求，唐僧就是不听，只管不停地念紧箍咒，痛得悟空死去活来，只好答应离开。\n\n    悟空停在空中，决定去南海求观音菩萨讲情。一会儿功夫，悟空来到落伽山，拜见了菩萨，把师父赶他走的事说了一遍。观音让他暂时留下，说唐僧不久又要有危险，会主动来找他的。\n\n    唐僧赶走孙悟空后，就让八戒在前面带路，往西走了五十来里，感到又渴又饿，要八戒弄些斋饭来吃。八戒也会驾云，他跳到空中四下张望，没看见一户人家。唐僧没有办法，让八戒拿钵盂打些水来解渴。\n\n    等了很久不见八戒回来，唐僧又让沙僧去催。沙僧走后，唐僧听见有响声，回头一看，原来是悟空捧着一个瓷钵跪在路边，请师父喝。唐僧的气还没有消，说∶“我宁可渴死，也不喝你的水，你走吧！”说完再也不理悟空。\n\n    悟空忽然露出一副凶相，扔掉瓷钵，拿出铁棒，对着唐僧背后就是一下。唐僧立刻昏倒在地上。悟空把两个包袱提在手中，驾起筋斗云，立刻无影无踪。\n\n    再说八戒到南山坡下取水，忽然看见山谷里有一间茅草屋，心里想可能是刚才在空中被山坡上的树木挡住了没看见，就变成了一个脸色憔悴的和尚，上前敲开门化斋。那家老婆婆见他一副病态，就把剩饭给他装了满满一钵。\n\n    八戒变回原来的模样顺着原路返回，途中又碰到沙僧找来，两人就把饭倒在布片上兜着，用钵盂舀了一钵清水，高高兴兴回到原地，却发现师父倒在地上，不省人事。两人大哭一场，八戒提议把马卖掉安葬师父，然后散伙。\n\n    沙僧不舍得离去，抱起唐僧，又哭了一阵，忽然觉得师父鼻子里又有了热气。两人连忙给师父按摩了一阵，唐僧终于苏醒过来，骂道∶“那猴子想要打死我！”他一边喝水，一边把刚才的事说了一遍。"}]}
{"conversation": [{"input": "", "output": "八戒当时就要去花果山要回包袱，沙僧劝他还是先把师父安排下来再说。于是他们又来到刚才八戒的化斋那户人家，说明了情况。那老婆婆烧了一壶热茶给他们下饭。饭后，唐僧命沙僧去花果山找孙悟空要回包袱。\n\n    沙僧驾着云整整走了三天三夜才来到花果山水帘洞。他见孙悟空在高台上坐着，正在反复读那份关文，就忍不住高声问他为什么要这样做。悟空听见声音抬起头，却说不认识他，命令小猴抓住沙僧，把他拉到跟前问∶“你是谁？”\n\n    沙僧只好朝上行礼，恳求悟空回去，一起到西天了取经。又说如果确实不愿意回去，就请把包袱还给他。谁知悟空却说要自己去西天取经，流芳百世。沙僧说∶“没有师父，佛祖怎么肯把真经传授给你！”悟空当时就变出了唐僧师徒。\n\n    沙僧怎能眼看着别人冒名顶替师父！举起降魔杖朝假沙僧打去，假沙僧躲闪不及，倒地而死，原来是个猴精变的。悟空气极了，带领小猴们把沙僧团团围住。沙僧冲出重围，驾着云逃走，去向观音菩萨告状。\n\n    沙僧驾云走了一天一夜，来到落伽山普陀崖前拜了观音，抬头正要说明来意，忽然看见悟空站在观音身边，他大喝一声，举着降魔杖朝悟空脸上拍去。悟空竟然不还手，侧身躲过。观音要沙僧住手，让他把事情的经过详细地说一遍。\n\n    观音听完，告诉沙僧悟空在这住了四天，没有离开过一步，更不用说另变一个唐僧去西天取经了。沙僧不信，非要让悟空跟他去花果山走一趟。师兄弟拜别了菩萨，驾云而去。\n\n    来到花果山，悟空往水帘洞里一看，果然发现一个悟空坐在石台上，和猴子们喝酒玩乐，长像和自己一模一样。悟空大吼一声，拿出金箍棒上前骂道∶“哪里来的妖怪，竟敢变成我的样子！”那个悟空也不回答，拿出一根铁棒，跟悟空打了起来，真假难分呀！\n\n    悟空见沙僧插不上手，就让他回去告诉师父，自己和假的悟空边打边走，来到南海，请观音分辨真假。观音和神仙们看了很久也分辨不出来，于是把木叉和善财童子叫到身边，悄悄告诉他们∶“你们各自拉住一个，等我偷偷地念紧箍咒。”\n\n    菩萨偷偷念动咒语，谁知两个悟空一齐喊头痛，都抱着头在地上打滚，求观音菩萨不要念了。观音菩萨不念，他们两个又揪在一起打了起来。菩萨说∶“当年你大闹天宫，神将都认得你，你就到天上去分辨吧！”两个悟空一齐叩头谢恩。"}]}
{"conversation": [{"input": "", "output": "两个悟空来到天上，神仙们看了很久，也不能分辨，于是来见玉帝。玉帝传令让托塔李天王把照妖镜拿来，把他们照住，再来分辨。谁知镜中竟然有两个孙悟空的影子，头上的金箍，身上的衣服一分一毫都不差。玉帝没办法，只好把他们赶到殿外。\n\n    两个悟空打着出了西门，嚷着去见师父，这时沙僧早已返回，把所见所闻向唐僧详细说了一遍，唐僧这才明白，是自己错怪了悟空。这时侯，两个孙悟空已经打着来到面前。\n\n    沙僧出了个主意，自己和八戒各拉一个悟空到唐僧的面前，要师父念紧箍咒，哪个人头痛哪个就是真的。唐僧答应。当八戒、沙僧把两个悟空拉来，唐僧念起紧箍咒时，二人一齐叫苦说∶“我们打了这么长时间，你还要念咒整我们，不要念了，不要念了！”\n\n    唐僧不念了，他们又打了起来，说要到阎王面前分辨真假。来到森罗殿，把事情的经过说了一遍，请十殿阎王分辨真假，阴君就让判官把生死簿查了一遍，仍然分辨不出。这时地藏王菩萨说∶“让我叫谛听来分辨真假。”\n\n    谛听是地藏王菩萨经案下卧着的一个小兽，可以知道世间发生的一切事情。谛听奉地藏王的命令，在森罗殿的院子里，趴在地上听了一会儿，对地藏王菩萨说∶“虽然知道哪个是妖怪，但不能当面讲出来，也不能帮忙抓住妖怪。”\n\n    谛听告诉地藏王，这个妖怪的本领和悟空一样，如果当面讲出来，妖怪一定会骚扰宝殿，让地府不安。地藏王听了就对悟空说∶“想要分辨真假，还得到雷音寺。”于是两个悟空离开了阴间，腾云驾雾，边走边打，来到西天雷音寺。\n\n    宝莲台下，两个悟空又把经过说了一遍，众神仙们都不能分辨，只有如来佛祖知道，正想讲明。观音来了，恳求如来分辨真假。如来笑说∶“我看假悟空是一只六耳猕猴。”假悟空见如来佛祖说出了他的来历，胆战心惊，转身想跑。\n\n    神仙们见他要逃，一齐围上来。猕猴吓得浑身发软，变成一只蜜蜂，往上就飞。如来佛祖把金钵盂扔出，正好盖住蜜蜂，落了下来。大家不知道，以为妖怪已经逃走了，如来笑着说∶“妖怪没有逃走，是被我压在钵盂下面。”\n\n    大家上前揭开钵盂，真的是一只六耳猕猴。悟空忍不住，抡棒一棒打死。如来觉得可惜，连声说∶“善哉！善哉！”接着，又让观音陪悟空去见唐僧，要唐僧收留悟空。于是观音带着悟空驾云离开了雷音寺。"}]}
{"conversation": [{"input": "", "output": "没多久，他们来到山谷里那间茅草屋。菩萨给唐僧讲了除妖的经过后，说∶“你这一路上危险重重，只有悟空保护你才能到达西天。”唐僧刚刚拜谢了观音，八戒也从花果山取包袱回来，告诉大家他已经把假唐僧和假八戒打死了。\n\n 第23回 孙悟空三调芭蕉扇\n\n    观音回南海去了。唐僧师徒谢过了那户人家，又继续赶路。一路上平安无事，不知不觉一年过去了。一天他们感到天气炎热，觉得奇怪，唐僧让悟空前去了解情况。悟空来到一座庄院，打听到这里叫火焰山，山上八百里火焰，无人能过。\n\n    唐僧师徒决定在这座庄院里过夜，顺便想了解过山的办法。庄主告诉他们，西南方一千里处有个翠云山芭蕉洞，洞主铁扇公主有把芭蕉扇，扇一下火就灭了，扇二下则刮风，扇三下即下雨，这里的老百姓每隔十年拜求她一次，请她施法降雨才能种些粮食糊口。\n\n    悟空听他这样一说，就驾着云来到翠云山，向一位樵夫打听铁扇公主的住处，那个樵夫告诉悟空说∶“我们这里的人把铁扇公主叫罗刹女，她是牛魔王的妻子。”悟空一听，心想∶“坏了，当年我收伏她的儿子红孩儿，现在她肯借扇子给我吗？”\n\n    悟空果然猜对了，罗刹女听说孙悟空来了，立即拿着青锋宝剑，走出洞门叫道∶“孙悟空在什么地方？”悟空连忙上前行礼说∶“嫂嫂，我是牛魔王当年在花果山结拜的兄弟。”罗刹女一听这话更生气，指着孙悟空就骂，怪他当年不该收服红孩儿。\n\n    悟空为了借到宝扇，就让罗刹女在头上连砍了十几下也不还手。罗刹女见一点也伤不到他，吓得扭头就走。悟空见罗刹女不肯借宝扇，从耳朵中掏出金箍棒，拦住她的去路，两个人在翠云山上打了起来。\n\n    罗刹女和悟空一直打到晚上，见悟空越打越有劲，知道不是他的对手，就取出芭蕉扇一扇，立刻一阵狂风，把悟空吹得一个跟头接一个跟头地翻了一夜，直到天亮，总算抱住一块峰石，落到小须弥山上。悟空想起灵吉菩萨就住在这里，决定去向他请教。\n\n    灵吉菩萨把当年如来佛送给他的定风丹又转送给悟空。悟空把定风丹放在怀里，驾着云回到翠云山，又来找罗刹女借扇子。罗刹女还是不肯借，和悟空打了几回后觉得没有劲了，又拿出扇子朝悟空用力扇去，悟空竟然没有动。\n\n    罗刹女又连扇了两下，见悟空仍然不动，不由得有点心慌，连忙收起宝贝逃回洞里，关上洞门不肯出来。悟空没有办法，就把定风丹含在口中，摇身变只小虫，从石缝钻到洞里。刚好听见罗刹女在喊∶“渴死了，快端点茶来。"}]}
{"conversation": [{"input": "", "output": "悟空一听有了主意，展翅飞到茶沫里，趁罗刹女张嘴喝茶的时候，钻到她肚子里叫道∶“嫂嫂，快点把扇子借给我！”说完在罗刹女肚子里连踢带打，痛得罗刹女面色苍白，哭天喊地，在地上乱滚，嘴里叫着∶“孙叔叔饶命。”\n\n    直到罗刹女答应借扇子，悟空才停下来，又怕罗刹女变卦，一定要看看扇子才肯出来。罗刹女连忙叫女童拿了出一把芭蕉扇给悟空看，悟空一见，让罗刹女把嘴张三次，罗刹女刚张开口，他就飞了出来，落在扇子上。\n\n    悟空趁罗刹女不注意，现出原形，拿着扇子，离开了芭蕉洞。驾着云回到住处，跟唐僧一起辞别了庄主，又登上了西去的路。没想到才走了四十多里，脚就给烫伤了。悟空让大家暂时歇歇，自己拿着芭蕉扇上山去扑火。\n\n    悟空举着芭蕉扇跳到火边，用力一扇，见火苗乱窜；再扇一下，火势反而比原来猛了很多；又一扇，那火比小山都高。幸亏悟空跑得快，要不，猴毛都要烧光了。悟空跑到师父面前，叫他们牵着马往回退二十几里。\n\n    就在他们弄不明白是怎么回事的时候，土地爷走过来，告诉他们，这扇子是假的，要想借到真扇子，就得找牛魔王；而这座火焰山，是当年悟空大闹天宫被二郎神捉放在太上老君的八卦炉里，开炉时悟空踢倒丹炉，落下的几块火砖。\n\n    悟空按照土地爷说的，到积雷山摩云洞找牛魔王，在洞外刚好碰到他的小老婆玉面公主，她听悟空说是铁扇公主派来请牛魔王的，气得跑回洞里，对着丈夫大哭大闹，牛魔王问明情况，心想芭蕉洞里怎么会有和尚呢？\n\n    牛魔王心里有点怀疑，就穿戴整齐，提着棍出来，一见是收走他儿子的孙悟空，不由得怒上心头，拿着混铁棍劈头就打。悟空举起金箍棒迎上去，两人你来我往，打了一百多回合不分胜负，一直到有人喊牛魔王去赴宴，他才收棍回洞。\n\n    牛魔王换下盔甲，骑着辟水金睛兽，驾着云向西北方向去了。悟空在云里看的很清楚，就变成一阵清风跟在后面，来到一个水潭前，牛魔王突然踪影全无，悟空想他钻到水里了。于是，就变成一只螃蟹，跳到水里去找。\n\n    原来，老龙精在设宴请客。悟空见那只辟水金睛兽拴在宫外的石柱上，就偷偷解下来，决定骑上它，变成牛魔王，到罗刹女那里去骗芭蕉扇。\n\n    悟空骑着辟水金睛兽来到翠云山。罗刹女已经有两年没有看见丈夫了，所以特别高兴，一点也不怀疑。悟空故意说是怕罗刹女把芭蕉扇借给了仇人，才匆匆回来帮忙的。罗刹女一听连忙命令摆酒给大王洗尘。"}]}
{"conversation": [{"input": "", "output": "喝了一会，罗刹女已经有点醉了，显出娇媚的样子，直往悟空怀里倒，悟空假装应付着，并叮嘱她把扇子藏好，罗刹女笑着说∶“我把它藏在嘴里，那猴子怎么能偷呢？”说着，从嘴里吐出一柄杏叶大小的扇子递给悟空。\n\n    悟空接过扇子问∶“这么小的扇子，怎么能扇灭八百里的火焰呢？”罗刹女埋怨丈夫不该把自己家宝贝的威力都忘了。一边埋怨着，一边把扇子变大的咒语说了一遍。悟空记在心里，把扇子放在口中，变回原来的样子，拔腿就往外跑。\n\n    悟空出了洞，把口诀念了一遍，扇子果真是越变越大，可是，他不知道把扇子变小的口诀，只好把一柄大大的芭蕉扇扛在肩上，按原路回去了。\n\n    再说牛魔王吃完酒宴出来，找不到辟水金睛兽，猜想是悟空偷去了。便驾着黄云直奔翠云山。但是，已经晚了，芭蕉扇早就被孙悟空骗走。罗刹女因为在悟空面前出了丑，就把牛魔王臭骂了一顿。\n\n    牛魔王气得七窍生烟，便想了一计，变成猪八戒去向悟空要扇子。悟空因为拿到了宝扇，心中十分高兴，一点也没有怀疑，就把扇子交给了假八戒，让他扛着。\n\n    假八戒接过芭蕉扇，心中暗喜，默念口诀，把扇子变小藏好，变回原来的样子。悟空一看，发现上当，大惊失色。挥动铁棒，劈头就打。牛魔王拔剑相迎，两人从地面杀到空中，杀得是难解难分。\n\n    唐僧从土地神口中得知牛魔王也有七十二般变化，就叫八戒去助悟空一臂之力。牛魔王和悟空打了半天，精疲力尽。突然八戒杀来，钉耙又凶又狂，牛魔王再也招架不住，边打边向积雷山摩云洞退去。\n\n    玉面公主一见，忙命小妖出洞助战，悟空、八戒措手不及，败阵而走。\n\n    为此，悟空心中烦闷，八戒垂头丧气地坐在地上。这时，土地神出来劝他俩不可就此罢休。悟空听后，重新抖起精神，领着八戒、土地神一起冲到摩云洞口，把洞门砸碎。\n\n    牛魔王听到报告十分生气，急忙出洞迎战，尽管他奋勇招架，仍然挡不住铁棒和钉耙，忙摇身变只白鹤展翅飞去。悟空也变成一只丹凤追了过去。\n\n    凤是鸟中之王，牛魔王没有办法，只好飞下山崖，又变成一只香獐。\n\n    悟空立刻变成饿虎来捉香獐；牛魔王则变个狮子来擒饿虎；悟空就地一滚，变成巨象，甩动着长鼻子去卷狮子；牛魔王一见，现出原身，原来是头大白牛，两只牛角像塔一样，身高八千多丈，对悟空说∶“你还能把我怎么样？”"}]}
{"conversation": [{"input": "", "output": "悟空叫声∶“长！”立刻身高万丈，手拿大铁棒，朝牛魔王打去。他俩斗法，惊动了天上的神仙，众仙纷纷下界来帮助悟空。牛魔王见情势不妙，恢复原样，转身向芭蕉洞跑去，众仙追过去，把他围住。\n\n    牛魔王见被围住，又变成大白牛，用铁角朝李天王顶去。哪吒眼明手快，甩出风火轮挂在牛角上，吹起真火，痛得牛魔王乱叫。李天王乘机用照妖镜照住，牛魔王再也不能动弹了，只好俯首归顺，答应献出宝扇。\n\n    罗刹女无奈只好捧扇出洞，献扇灭火，并告诉悟空只要连扇七七四十九扇，就可断绝火根。众神见罗刹女献出宝扇，就牵着老牛回天上复命去了。\n\n    悟空来到火焰山前，连扇四十九扇，顿时，山上的火灭风起，满天下起蒙蒙细雨，凉风习习。\n\n    灭了大火，悟空把宝扇还给罗刹女，罗刹女接过扇子，念个咒语，把扇子变成杏叶一样大小，含在口中，第二天，唐僧师徒收拾好行李上路了，罗刹女和本地的土地神都来送行。\n\n 第24回 金光寺扫塔追佛宝\n\n    师徒四人早起晚睡地又走了八百多里，来到祭赛国，见城里人来车往，一片繁华景像。正走着，忽然看见十几个和尚都戴着枷锁，挨户乞讨。唐僧不由得动了慈悲心，让悟空上前去问个明白。\n\n    和尚不敢在街上讲实情，就把唐僧师徒带到他们的敕建护国金光寺里。\n\n    原来，在金光寺宝塔上曾经放着一个舍利子佛宝，白天彩云缭绕，夜间光芒四射，周围各国都能看到，便把这里奉为天府神京，年年进贡，岁岁来朝。\n\n    没想到三年前的一个夜晚，突然下了场血雨，污染了宝塔，从此暗淡无光。外国因为看不见塔上的奇光异彩，就不再进贡。国王听信馋言，说这一切全是寺中僧人偷走宝贝才造成的，就把全寺僧人都捉去问罪，已经有两个僧人被打死了。\n\n    唐僧决定晚上亲自去扫塔求佛，查明原因，解救僧人。晚饭后，唐僧和悟空各拿一把新买的扫帚，先上大殿烧香拜佛，然后打开塔门，从下往上一层一层地扫，到半夜时分才扫到第十层。\n\n    唐僧累的腰酸背痛，便叫悟空替他把上面的三层扫完。悟空扫到十二层时，听见塔顶有人讲话，就钻出塔门，踏着云去察看。他见第十三层塔里有两个妖精正在猜拳喝酒，便拦住塔门叫道∶“原来是你们偷走了宝贝。”\n\n    悟空将两个小妖精抓去见唐僧。两个小妖精招出了真情∶在离京城不远的乱石山碧波潭中，住着万圣龙王和女儿万圣公主、女婿九头驸马。前年，驸马跟龙王来到城里，下了场血雨，偷去佛宝。"}]}
{"conversation": [{"input": "", "output": "万圣公主又把王母娘娘的九叶灵芝草偷来，把佛宝放在坛里温养，让它昼夜放光。最近，万圣龙王听说孙悟空要路过里，就派鲶鱼精和黑鱼精来这巡视，打听唐僧师徒的虚实，好对付他们。\n\n    为了证明寺中僧人的清白，悟空把两个小妖精穿了琵琶骨锁起来，准备第二天带去见国王。第二天，唐僧师徒拜见祭赛国国王，换了关文，并乘机为寺中僧人辩护，说有小妖精可以证明。国王听后，命锦衣卫士陪悟空到金光寺去捉妖怪。\n\n    两个小妖怪如实招了老龙王和九头驸马偷佛宝的经过。国王下令将两妖怪关押起来，传旨放了金光寺的僧人，并在光禄寺设宴给唐僧师徒洗尘。席间，国王请唐僧师徒去除妖夺宝，唐僧答应了，随即要悟空、八戒前去。\n\n    悟空、八戒各挟着一个小妖精做眼线，驾着云来到乱石山碧波潭，割下黑鱼精的耳朵和鲶鱼精的下唇，说∶“去告诉你们的大王，叫他送还金光寺塔上的宝贝，若有半个不字，叫他一家老少休想活命！”\n\n    两个小妖精被丢进潭里，连忙跑进宫中向老龙王和九头驸马报告。九头驸马披挂整齐，手拿月牙铲，分开水道，跳了出来，喊道∶“孙悟空快来送死！”悟空一听大怒，抡棒打过去。两人一来一往，难分难解。\n\n    八戒悄悄跑到九头驸马背后，举耙就打。那妖精有九头十八腿，背后旁边都有眼睛，看得清楚，就地一滚，现出原形，原来是个一丈多长的九头虫。它展翅腾空，想逃回龙宫，悟空一见，跳到空中，劈头一棒，那怪虫顺势斜飞，咬住八戒的脖子。\n\n    八戒被九头虫带回龙宫，吊在西廊柱子上。悟空为了救八戒，变成螃蟹潜到水中。上次他偷牛魔王的辟水金睛兽时来过这儿，就照原来的路游到牌楼前，见龙王全家正在给九头虫庆功，八戒的九齿钉靠在殿外的柱子上。\n\n    悟空横爬到西廊下，见八戒吊在那一点都不能动，痛得大喊大叫，便爬过去钳断绳索，悄声告诉八戒，让他在牌楼下等着。自己进宫去拿钉耙。八戒听出是悟空的声音，挣脱绳索后，按悟空的吩咐悄悄地溜了出去。\n\n    悟空拿到钉耙后，变回原来的样子，来到牌楼下。八戒接过钉耙，让悟空上岸去接应，自己举着钉耙打了进去。刹那间，宫中的门窗、桌椅、珍贵的器皿，统统地被打碎，吓得龙王龙婆、龙子龙孙惊惶失措，四处躲藏。"}]}
{"conversation": [{"input": "", "output": "九头虫藏好公主后，赶到前宫，抡起铁铲挡住八戒。老龙王定定神后，带领龙子龙孙拿刀持枪，一齐围攻上来。八戒寡不敌众，虚晃一耙撺出水面。那龙王不肯罢休，率领龙子龙孙也追了出来。这时，悟空在空中看得清清楚楚，趁机一棒把老龙王的头打烂了。\n\n    龙子龙孙见状吓得仓惶逃走，九头虫收了龙尸回到水中。悟空、八戒跳到岸上，正在商量对策，忽然远远地看见二郎神领着梅山六兄弟，带着天鹰、天犬，抬着猎物，驾着云朝这边走来。\n\n    悟空想请二郎神帮助捉妖，但又因大闹天宫时被他降伏，不好意思，就让八戒去求见。八戒急忙跳上云头，拦住他们，大喊∶“齐天大圣求见。”\n\n    二郎神一听，停下车马，忙叫梅山六兄弟去请悟空。\n\n    二郎神就在山顶摆宴席招待悟空和八戒，他们一直吃到东方发白。八戒乘着酒性跳入碧波潭去挑战。他来到牌楼前，见龙子龙孙正在给老龙王办丧事，便大吼一声，杀进宫殿，把龙子的头打了九个窟窿。\n\n    九头虫听到报告，慌忙带着龙孙拼命往外追杀。八戒边打边退，引诱众妖追出水面，岸上悟空和二郎神等一拥而上，将龙孙砍成几段。九头虫见情况不妙，在山前打个滚，现出原形。二郎神取出弹弓，往上就打。\n\n    九头虫旋绕飞腾，掠过二郎神时，腰中伸出个头刚要咬，哮天犬窜上去，一口把那颗头咬了下来。那妖怪再也不敢恋战，往北飞去。悟空立刻变成九头虫，让八戒在后面追他，下水找公主骗回宝贝。\n\n    悟空二人进了龙宫，悟空一见万圣公主就说∶“猪八戒追过来了，快把那宝贝藏好。”公主慌忙中也不分真假，忙将装佛宝的金匣子和装九叶灵芝草的玉匣子就交给孙悟空。\n\n    宝贝一到手，悟空就变回原样，公主见状，连忙去夺。八戒一步追上去，把公主一耙打倒。剩下一个龙婆也被八戒捉住，悟空见八戒举耙想打，忙拦住说∶“别，留下她去见国王。”于是，二人分开水路，回到岸上。\n\n    二郎神和梅山六兄弟见悟空大功告成。便告辞回灌江口去了。悟空和八戒捧着宝匣，提着龙婆，驾云回到祭赛国。国王和唐僧来到金光寺塔，见悟空将舍利佛宝放在塔顶的宝瓶中，又叫龙婆现出龙身盘在柱子上守塔。\n\n    悟空又用九叶灵芝草把十三层宝塔扫了一遍，再将九叶灵芝草放进塔顶宝瓶中温养。霎时，塔顶霞光万丈，瑞气四射，依然八方共睹，四国同瞻。\n\n    国王按照悟空的意思，把金光寺改成“敕建护国伏龙寺”，并写了新匾挂在上面。"}]}
{"conversation": [{"input": "", "output": "国王按照悟空的意思，把金光寺改成“敕建护国伏龙寺”，并写了新匾挂在上面。\n\n    唐僧师徒离开祭赛国这天，国王率领文武官员，满城百姓及伏龙寺僧人送唐僧师徒到城外。尤其是伏龙寺僧人，送了六十多里还不想回，悟空只好了拔根毫毛，变成一只猛虎，拦住去路，僧人害怕，才不得不回去。\n\n 第25回 小雷音弥勒擒黄眉\n\n    半个月后，师徒们走进一座高山，山中野兽出没，狼叫虎啸。悟空在前面开路，赶走虎豹豺狼。翻山越岭，来到了一片平原，云雾中隐隐看见楼台殿阁的景像，时时传来敲钟击磬的声音。\n\n    他们寻声来到一座庙宇前。悟空仔细一看，见禅光中夹着凶气，便断定这不是个好地方。唐僧不信，骑马来到山门前面，见树枝浓荫映掩的墙上露出“雷音寺”三个字。唐僧以为到了仙界，立即下马就拜。\n\n    悟空要师父仔细看看，唐僧这才看清上面写着“小雷音寺”四个字。唐僧要进庙参拜，悟空极力劝阻，说进去凶多吉少。师徒正在争执时，忽听门里有人叫喊∶“唐僧，你从东土去西天取经，见了我佛为什么不进来礼拜？\n\n    ”\n\n    唐僧连忙披上袈裟，换上僧帽，和八戒、沙僧一步一拜进了大殿，只有悟空站在一旁不理。突然，高坐在莲花台上的如来佛喊道∶“悟空，见了佛祖怎么不拜？”悟空睁开火眼金睛一看，原来如来佛竟是妖怪变化出来的，心中一惊，顺手举起棒就打。\n\n    突然半空中降下一副铙钹，把悟空夹在中间。八戒、沙僧见状忙拿兵器，没想到那些神假佛全部现出妖怪嘴脸，一齐围了上来，把唐僧、八戒和沙僧全都绑起来。原来，那假如来是个披头散发的黄眉老妖怪，自称“黄眉老佛。”\n\n    黄眉怪把金铙放在莲花台上，说三天三夜后悟空就要化成浓血，然后就和众妖们睡觉去了，悟空在金铙里左冲右撞怎么也找不出一点缝来，就把金箍棒变得又长又粗，支住金铙，拔根毫毛变成梅花钻，可是钻来钻去连个小孔也钻不出来。\n\n    悟空念咒语，叫来了五方揭谛、护法伽蓝等神仙，让他们想办法弄开金铙。可是各位神仙掀了半天也掀不动。金头揭谛上天奏明玉帝，玉帝忙派二十八宿下凡降妖，二十八宿即刻跟着金头谒谛来到金铙边。\n\n    二十八宿对着金铙斧劈刀砍，忙到半夜，仍然没有用。亢金龙把身体变小，龙角尖就像针尖一样，顺着钹合缝口，硬穿进去，然后把身体和角一块变大，使角长成跟碗一样粗，可是那钹口好像跟角长在一块儿，没有一点缝隙。"}]}
{"conversation": [{"input": "", "output": "悟空让亢金龙忍着痛，他在里面把金箍棒变成细钢钻，在亢金龙的角尖上钻一个洞，然后自己变小，躲进洞里。亢金龙使出全身力气才把角拔出来，累得他精疲力尽，倒在地上，悟空终于从金铙里出来了。\n\n    悟空变回原身，拿起金箍棒把铙钹打得粉碎。黄眉怪被响声惊醒，带小妖怪围了上来。悟空带领二十八宿和众神驾云跳到空中，黄眉怪舞动狼牙棒追上来，和悟空在空中打了起来。\n\n    二十八宿众神各举兵器，把黄眉怪团团围住。突然，黄眉怪架开所有兵器，从腰上扯下一个布口袋向空中一抛，只听见“哗”的一声，把悟空和二十八宿、五方揭谛等神仙统统装了进去。\n\n    黄眉怪胜利而归，叫小妖怪们取出几十条麻绳，自己解开口袋，拿一个捆一个，再由小妖怪抬到后面，扔到地上。夜里，妖怪们都睡了，悟空耳边忽然传来师父的哭声，后悔自己没有听悟空的话。\n\n    悟空乘看守的小妖怪在打瞌睡，用了个法术，挣脱绳索，为众神松了绑，然后找到师父和师弟，给他们解开绳子。众神拥着唐僧，用法术刮起一阵狂风，飞过墙离去。\n\n    悟空又返回庙里，爬上楼顶，见所有的门窗都闭着，就摇身变成一只蝙蝠，把屋顶钻了个洞，飞进去。他在暗室的角落找到唐僧的衣钵、佛宝及行李，就变回原样，拿起行李往外走。\n\n    没想到包袱突然散了，东西“砰”地一声掉在地上，惊动了黄眉怪老妖和小妖精，悟空只好丢下东西驾云逃走。黄眉怪领着小妖怪追了出来，见众神仙护着唐僧，就扑了过去。众神仙和八戒、沙僧一拥而上，挡住黄眉怪。\n\n    悟空驾云返回，发现黄眉怪正伸手在腰里扯布袋，便高喊一声∶“嗨，大家快逃！”又一个筋斗跳上高空。众神仙和唐僧师徒来不及躲闪，全部被黄眉怪的口袋收了回去。\n\n    这么多天神天将被捉，悟空怕玉帝怪罪，就来到武当山，请北方真武荡魔天尊相救。荡魔天尊听悟空说了事情的前后经过，便派龟、蛇二将和五大神龙跟随悟空前往小雷音寺，解救唐僧。\n\n    他们浩浩荡荡杀向小雷音寺。黄眉怪率领小妖怪出门迎战。五大神龙翻云降雨，龟、蛇二将播土扬沙，悟空挥棒紧跟在后。黄眉怪见来势凶猛，又解下布袋。悟空一见，忙叫道∶“各位小心！”驾着筋斗云跳上九重云霄上。\n\n    神龙、龟、蛇还没明白悟空说的什么，就被装进口袋，提进了庙里。悟空落下之后，正在懊悔之时，见值日功曹走到面前，提议让他去求国师王菩萨，借用小张太子来消灭妖怪，他说小张太子曾经打败过水母娘娘，法力无边，一定能胜。"}]}
{"conversation": [{"input": "", "output": "国师王菩萨未卜先知，早就算到悟空会来求他，待悟空一到，就派小张太子率领四大神将跟随悟空来到小雷音寺，和黄眉怪交战。没想到没打多久，黄眉怪又故伎重演，又把小张太子和四大神将都装进了袋中。悟空预先知道，才得以逃脱。\n\n    悟空一直到妖怪都回去了，才落下云来，站在西山坡上，十分懊恼。这时，一朵彩云从西南方飘来，满山下起大雨，有人叫道∶“悟空，认识我吗？”悟空抬头一看，原来是弥勒佛。\n\n    话说黄眉怪是弥勒佛跟前敲磬的一个黄眉童子，前几天趁弥勒佛赴元始会的机会，偷走了弥勒的后天袋，逃到这兴妖作怪。弥勒与悟空相会后便把一块地变成瓜田，自己变成种瓜人，让悟空把黄眉怪引来后，再变成西瓜，由弥勒送给他吃。\n\n    悟空依照计策，来到小雷寺音叫骂。黄眉怪见悟空一个人，没带帮手，更不怕他，就出来应战。两人打了几个回合，悟空假败逃走，引诱黄眉怪来到西山坡下的瓜田里，悟空就地一滚变成西瓜，混在真瓜里。\n\n    黄眉怪追过来找不到悟空，见满地的西瓜，就叫瓜农摘个熟瓜给他解渴。弥勒佛就把悟空变的西瓜摘了递过去。那妖怪接过瓜张口就咬，悟空乘机滚进他的嘴中，钻进他的肚子里。\n\n    悟空在妖怪肚子里抓肠顶胃，拳打脚踢，疼得那黄眉怪龇牙咧嘴，眼泪直流，在瓜地里滚来滚去好不疼痛。这时，弥勒佛变回原相，黄眉怪见了慌忙跪下哀求∶“主人啊！饶命，我再也不敢了！”\n\n    弥勒佛上去解下后天袋，取了敲磬槌，然后叫悟空饶他一命。悟空叫黄眉怪张开嘴，一跃而出，变回原样，举起金箍棒就打。弥勒佛劝住悟空，问那妖怪金铙在什么地方。那妖怪说∶“金铙被悟空打碎了，现堆放在殿上。\n\n    ”\n\n    弥勒佛把妖怪装进袋里，系在腰上，然后和悟空一起来到小雷音寺，庙里的小妖见老妖怪给捉住了，正想逃走，悟空抡起金箍棒一阵乱打，全部把他们消灭了。弥勒佛将金铙的碎片收在一堆，吹口仙气，念了声咒语，金铙立即恢复原样。\n\n    送走弥勒佛后，悟空到后院先救出师父和师弟，又要八戒打开地窖，救出众神仙。唐僧见了，连忙一一拜谢，然后送各路神仙回仙境。唐僧师徒休息了半天，就登上向西的路程，临走时悟空放了一把火，把假雷音寺烧成灰烬。\n\n 第26回 七绝山猪八戒立功"}]}
{"conversation": [{"input": "", "output": "第26回 七绝山猪八戒立功\n\n    师徒四人不畏艰险，日夜赶路。这天太阳落山时正好走到驼罗庄，就想找个地方过夜。庄上的李老汉见他们几个是和尚，叹口气说∶“不要说去西天，就是眼前这座七绝山，上面有八百多里长稀柿变成的淤泥，你们就过不去，还是回去吧！”\n\n    唐僧听了愁容满面，悟空忍不住跳出来质问李老汉为什么吓人。李老汉这才注意到唐僧身后的三个和尚，一见他们的长相，吓得倒退几步就要关门。悟空连忙陪笑，告诉李老汉他们是来自东土大唐，要到西天取经，自己长得是丑了些，但有降妖除怪的本领。\n\n    李老汉一听他们能够降妖除怪，非常高兴，连忙请他们进屋，准备了一桌丰盛的素宴款待他们。悟空觉得李老汉前后的态度就像两个人，料定他一定有事相求。八戒不会绕弯子，直接问他。李老汉说∶“确实有事相求呀！\n\n    ”\n\n    原来在驼罗庄的西面，有一座七绝山，山上有很多柿子树，每年都能结许多柿子，常年累月，没人去摘，烂的柿子把七绝山变成了一条淤泥河。一刮西风烂柿子的怪味飘进庄来，奇臭无比。一年夏天，庄上的人正在收粮食，忽然一阵狂风，刮得天昏地暗。\n\n    大家都以为要下雨，赶快收拾。谁知满天黄沙是妖怪施的法术，他乘机吃了很多庄里的牛马，人们吓得不敢出门，不管白天晚上，一听到风声就跑，大家推选李老汉去南山请个和尚来降妖。\n\n    和尚请来了，就在村外摆上香案，烧香磕头，摇铃念经。村上的人见了都说∶“老和尚法力无边，这回该有太平日子过了。”不料正在大家高兴的时候，狂风大作，妖精又来了，人们连忙跑回家中，关闭门窗不敢出来。\n\n    风停了之后，大家出来，发现降妖的老和尚已经不见了，只有帽子挂在树梢上。大家明白和尚是被妖精抓走了。从此，再也没有人提起捉妖的事情，成天紧闭着门窗。\n\n    听完李老汉的讲述，八戒不说话，悟空却很爽快地说∶“一两个妖怪，不要紧，我去替你们把他抓来。”李老汉连忙找来几个老人，要用重金感谢悟空，悟空坚决不要。就在这时，狂风骤起，吓得老人们面无血色。\n\n    悟空让老人们陪着师父躲在屋里，自己拉着八戒、沙僧走到外面，只见狂风刮过，半空中出现两道闪光，悟空一眼便看出那是一双妖怪的眼睛，连忙说∶“你们两人快回去保护师父，让我上去看看那妖怪是个什么东西。”"}]}
{"conversation": [{"input": "", "output": "悟空跳到空中，问妖精是哪里来的，连着问了几声，那妖怪都不回答，气得悟空举起棒子就打。那妖怪手舞双枪迎战，双方打到三更天都不分胜负。八戒见妖精只守不攻，就驾上云从后面偷袭妖精。\n\n    谁知妖精就像背后长了眼一样，八戒的钉耙还没到，他已经侧身让开，反手对着八戒就是一枪，又打了三四十个回合，悟空和八戒都不能伤他。悟空见妖精的两个枪尖虽然可弯可曲，可长可短，但阴气太重，料定妖怪还没有修练成人体，天一亮一定逃走。\n\n    果然，五更天雄鸡一叫，那妖怪转身就跑，悟空和八戒紧追不舍，忽然一阵难闻的臭味迎面扑来，悟空和八戒猜这就是李老汉说的七绝山稀柿沟。\n\n    那妖怪跳过七绝山，露出了原形，原来是一条红色的大蟒。\n\n    悟空跳起来，当头一棒打去。那蟒蛇“刷”得一声钻进洞，八戒急了，扔下耙，一把抓住蟒蛇的尾巴，拼命向外拉。悟空笑着说∶“这样子拔蛇是拔不出来的。放手吧，老孙有办法让他出来！”\n\n    悟空让八戒到后山，堵住后洞口，自己把棒子从前洞口伸进去，一阵乱戳。那蟒蛇被捅得疼痛难忍，猛地从后洞口跳出来。八戒躲闪不及，被蟒蛇尾巴打中，摔到几丈远的地方，弄得鼻青脸肿、狼狈不堪。\n\n    悟空看到蟒蛇已经跳过了山沟，就和八戒追了过去。那蟒蛇看见他们扑过来，张大嘴往后一窜，把悟空一口吞到肚里，八戒见此情景转身就逃。忽然间那蟒蛇猛地跳到空中，接着又摔下来，像一根粗大的树杆，躺在地上不动了。\n\n    八戒追了过去，举起钉耙就要打，忽然，蟒蛇的嘴巴张开了，吓得八戒往后一跳，见悟空从口里钻了出来说∶“我已经把蟒蛇打死了，拖回去给驼罗庄的人看看。”于是，兄弟二人把蟒蛇拖起来就走。\n\n    驼罗庄的人见唐僧师徒杀死了妖精，又不要财物，就准备了些饭菜款待他们，一连七天不断。临走的那天，全庄的男女老少都来送行，一直送到七绝山稀柿沟前，然而前面的道路全被烂柿子堵死，根本无法通过。李老汉就叫人另外开一条路。\n\n    可是，八百多里山路靠凡人来开要到什么时候！悟空出了个主意，让李老汉命人准备一些米饭、馒头，给八戒吃饱，叫八戒变成一头大猪，拱开这些烂柿子。八戒嫌脏不想干，唐僧说∶“如果你真能拱开一条路，师父给你计头功。”\n\n    八戒得意起来，叫人抬来米饭、果品、烧饼、馒头，张开大嘴，秋风扫落叶一样吃了个干干净净，然后把衣服一脱，嘴里念念有词，变成一头野猪，两只蹄子就比人高，好像一座山。大家看了惊叹不已。"}]}
{"conversation": [{"input": "", "output": "八戒在前面拱路，悟空和沙僧扶着师父跟在后面，驼罗庄的百姓轮流运送粮食。几天工夫，八百里七绝山的稀柿沟被八戒拱开了一条大路。驼罗庄的男女老少一直把唐僧师徒送出了稀柿沟，才和他们依依不舍地告别。\n\n 第27回 麒麟山巧盗紫金铃\n\n    走了几天，唐僧师徒来到朱紫国。唐僧带着徒弟们到驿馆住下后，见时间还早，就一个人去交关文。孙悟空却闲不住，他让沙僧在驿馆里准备饭菜，自己和八戒逛街去了。\n\n    他们来到西大街的鼓楼旁，见楼下围着一大群人，八戒怕惹事，不肯再往前走；悟空生性喜欢看热闹，让八戒等着他，自己钻进人群去看，只见城墙上挂着皇榜，说国王得了重病，快要死了，谁能治好他，国王愿意把一半的国家分给他。\n\n    悟空喜欢管闲事，当下念个咒语，吹了一口仙气，立刻一阵旋风刮来，让人睁不开眼睛，自己施展隐身法上前揭了皇榜。悟空来到八戒的身边，见八戒嘴顶着墙，好像睡着了，就把皇榜卷起来，悄悄地塞到八戒的怀里，转身哼着歌回驿馆去了 。\n\n    大风过后，守卫皇榜的太监和官兵见皇榜不见了，到处寻找，发现在八戒的怀里，就拉着他去给国王治病。八戒知道这是悟空在捉弄他，就对官兵说∶“这榜是我师兄揭的。走，我领你们去找他。”\n\n    悟空被请到宫中时，唐僧还没离开，就一齐被国王留下来。国王看见悟空，心里很害怕，不敢让他治病。悟空拔下三根毫毛变成三根丝线，让太监把丝线绑在国王的手腕上，说这叫悬丝诊脉。\n\n    悟空拿着线头，隔着帘子说∶“圣上地病是因为长时间的担惊受怕和思念过度，叫做双鸟失群症。”国王听了不住地点头说对，请悟空给他开药方治病。悟空让御医把八百零八种药材每种各准备三斤，再加上制药的工具，一齐送到驿馆，交给八戒和沙僧。\n\n    等到悟空回了驿馆，药材已经全部送来。晚上，他和八戒、沙僧在八百零八种药材中取出几样，研碎调匀做了三个药丸，装进小盒里。原来，他要这么多药材的目的，是怕皇宫中的太医猜出他的药方。\n\n    第二天，三粒药丸送到宫里，国王吃下后病马上就好了，见了唐僧就跪下磕头，又派人把悟空师兄弟请来。兄弟三人高高兴兴地进宫，国王连忙起身相迎，并让人在光禄寺准备素宴感谢唐僧师徒治病之恩。\n\n    吃饭时，悟空问国王∶“俺老孙知道陛下得的是相思病，不知道有什么心事？”国王仰天长叹一声，告诉悟空∶三年前，麒麟山獬豸洞妖怪赛太岁见国王的金圣宫娘娘长得貌若天仙，就兴风作怪把她抢走，所以才得了这相思病。"}]}
{"conversation": [{"input": "", "output": "悟空听了说∶“国王不用着急，俺老孙去降伏妖怪，把娘娘接回来。”\n\n    国王连忙跪下感谢，告诉悟空那赛太岁每年都要来几次，每次抓走两名宫女去服侍娘娘。为了防止妖怪伤人，国王还特地命人修建了一座避妖楼。\n\n    国王又应悟空的要求，带他们到避妖楼。这避妖楼盖在地下，里面修了九间大殿，入口用石板盖住。正说着，忽然看见南边尘土飞扬，狂风乱作。\n\n    文武百都惊叫起来∶“妖怪来了！”拥着国王、唐僧钻入地下的避妖楼。\n\n    八戒和沙僧也想躲进去，却被悟空拉住。这时，天空中跳出一个妖怪，手里拿着一杆长枪。悟空让八戒、沙僧守在地洞的入口，自己跳到空中，一问才知道这妖怪只是赛太岁的先锋官。没打几个回合，妖怪的枪就被悟空一棒打成两段。\n\n    妖怪逃走了，悟空把国王和文武百官从避妖楼中请出来，告诉他们事情的经过，满朝官员都很佩服悟空的本领。悟空问国王要一件金圣娘娘的随身物品作信物，准备立刻就去麒麟山营救娘娘。国王从衣袖中摸出一双黄金宝串送给悟空。\n\n    悟空一会儿就来到麒麟山，看见一个小妖，背着公文，敲着锣儿，一路快跑飞奔而来。悟空摇身一变，变成一个小道士上前迎住，问他到哪里送公文，小妖说是去朱紫国下战书。\n\n    悟空又从小妖口中探知赛太岁有三个金铃，分别能放火、放烟、放沙，挨着就得死。悟空一棒子打死那小妖，从他身上搜出一个牙牌，见上面写着∶“心腹小校有来有去”，就变成有来有去的样子，朝獬豸洞走去。\n\n    悟空大摇大摆走进山洞，走到妖怪跟前也不行礼，只是敲锣。妖怪拉住他，问他这是怎么了，他把锣往地上一扔，说他在朱紫国挨了打，人家马上就要来交战了。妖怪安慰他几句，让他把这消息告诉金圣娘娘，悟空心里十分高兴，忙向后宫跑去。\n\n    悟空来到后宫，见两边站着几个妖狐妖鹿变成的美女，正中间坐着那个娘娘，双手托着腮，眼里含着泪。悟空上前行了礼，说刚从朱紫国下战书回来，有话要告诉她。娘娘听了，立刻让两旁的美女退下。\n\n    悟空关上门，把脸一抹，现了原形，把事情的经过说了一遍，然后拿出黄金宝串，双手捧上说∶“你如果不相信，请看这是什么。”娘娘一见，连忙跪下来磕头。悟空问妖怪的三个金铃放在哪里，娘娘说妖怪挂在腰上，从来不离身。”\n\n    两人商量好怎样盗取金铃后，悟空又变成有来有去，打开宫门，叫进两个侍女。娘娘按照计策说道∶“有来有去，快把你大王叫来，我有话跟他说。”"}]}
{"conversation": [{"input": "", "output": "悟空把妖怪请来，娘娘满脸笑容，用手去扶妖怪，妖怪吓得连后退，嘴里说不敢。原来娘娘被妖怪抢来时，紫阳真人给她穿上一件五彩仙衣，使她身上长满了毒刺，妖怪不敢碰她。\n\n    娘娘已经让人准备好酒宴，说要和妖怪喝交杯酒，又让两名女妖退下，只留一小丫环在屋里端酒送饭。妖怪怎么能想到，这个丫环竟然是孙悟空变的。\n\n    悟空乘给妖怪斟酒的时候，拔下一把毫毛，念动咒语，变成无数个虱子、跳蚤、臭虫，扔在妖怪的身上。妖怪被咬得奇痒无比，两手抠抠这，挠挠那。娘娘就劝他脱下衣服，要帮他捉虱子。\n\n    妖怪立刻脱下衣服，只见每一件衣服上都有虱子，密密麻麻就像蚂蚁搬家一样。妖怪只好把衣服脱光，果然露出三个金铃，金铃上也爬满了虱子。\n\n    只听那小丫环大叫一声∶“哎呀，大王，快把金玲解下来，让我给你捉捉。\n\n    ”\n\n    妖怪又羞又慌，也顾不得分辨真假，把三个金铃解下来，递了过去。假的丫环见妖怪一心忙着捉虱子，就把金铃藏了，拔了一根毫毛变成三个假金铃，拿到灯前捉虱子，最后收回变虱子的毫毛，把假的金铃递给妖王。\n\n    妖怪穿好衣服，到桌上去拿金铃，娘娘故意问道∶“这玩意有什么用处，整天挂在腰间？”于是妖怪讲了三个金铃的厉害。娘娘说∶“既然这样，就应该交给我保管，那不是更好。”妖怪就把金铃交给娘娘，看着她锁入箱中。\n\n    悟空得手之后就念动真言，使了一个隐身法，出了獬豸洞，站在洞前的高处大声喊道∶“赛太岁，快把金圣娘娘交出来！”妖怪听了以后大吃一惊，忙点起小妖们出洞。他提着一柄宣花斧喊道∶“你叫什么名字？敢前来找死。”\n\n    双方挥动兵器大约打了五十个回合，妖怪体力不支，找了个借口，说要回洞吃早饭，想去取金铃。悟空心里明白，故意收棒让他回去，自己站在洞前嘿嘿地笑。\n\n    妖怪让金圣娘娘把金铃拿出来。娘娘一边开锁，一边在想不知道悟空能不能逃脱性命。其实，她和妖怪都不知道，这三个金铃全是假的。\n\n    妖怪拿着金铃又跳出洞，对悟空叫道∶“孙悟空，看我的宝贝！”妖怪把第一个铃晃了晃，不见往外喷火；又晃第二个铃晃了晃，不见往外冒烟；再晃第三个铃儿，也不见往外流沙，立刻慌了手脚，不知所措。悟空笑着说∶“还是看我的宝贝吧！”"}]}
{"conversation": [{"input": "", "output": "悟空从腰间把三个真的金铃解下来，一齐摇动，一时间，烈火、青烟、黄沙同时喷出，震天动地，把那个赛太岁吓得魂飞魄散，想逃命，却又走头无路。正在这时，观音驾着祥云飞来，对悟空说∶“不要烧死它，它是我的坐骑金毛！”\n\n    观音用杨柳枝蘸了些净瓶里的甘露一洒，立刻烟消雾散，火焰、青烟、黄沙全都不见了，那妖怪也露了原形。菩萨发现金毛脖子下面的三个金铃不在，就向悟空要回，然后骑上金毛，驾云飞走了。原来金毛是趁牧童打瞌睡的时候，溜到凡界来作怪的。\n\n    悟空打进洞，把小妖们全都杀了，救出金圣宫娘娘。悟空又找来一些软草，扎成一条草龙，让娘娘闭着眼骑在上面，然后念动咒语，施展法术。娘娘腾云驾雾，飞往皇宫。\n\n    半个时辰后他们来到了皇宫。娘娘睁开眼下了草龙，和悟空登上金殿。\n\n    国王见了，急忙下了龙椅来扶娘娘，没想到碰到娘娘的手，国王就疼得大叫一声。这时，空中传来了仙鹤的鸣叫声，原来是紫阳真人驾云乘鹤而来。\n\n    紫阳真人来到娘娘面前，伸手一指，娘娘身上那件彩仙衣立刻变成了一件旧棕衣，掉在地上。原来，当年紫阳真人见娘娘被妖怪抢走，怕她被侮辱，就把这件旧棕衣变成五彩仙衣让她穿上，妖怪一碰她就如同被毒刺扎了一样。\n\n    紫阳真人走后，唐僧师徒换了关文，急着赶路。国王见留不住，只得准备龙车，请唐僧师徒坐在车上，自己和娘娘带着文武百官，跟在车后，徒步送出皇城。\n\n 第28回 盘丝洞棒打蜘蛛精\n\n    唐僧师徒离开了朱紫国，继续向西天走去，这天他们来到一座庄院前。唐僧一定要徒弟们休息，自己去化斋。他独自走进院子，只见窗前有四个女的正在绣花，屋后有三个女的正在踢球。\n\n    唐僧觉得有些不方便，但还是硬着头皮喊了声“女菩萨”，说明了来意。不料那些女子一听，就放下针线，扔了皮球，一拥而上，把唐僧拉进了一座冷气森森的石洞。\n\n    七个女子有的做饭，有的陪唐僧聊天。不一会儿端上来几盘腥气扑鼻的人肉、兽肉，吓得唐僧起身就要告辞。女子们一起动手，按倒唐僧，捆绑起来，高高地吊在梁上，又从口中吐出丝线，织成一张大网，把庄门封了起来。\n\n    悟空等了很久不见师父回来，就跳上大树观看，只见庄院放出异样的白光，知道师父遇到了妖怪，就让师弟们看好行李马匹，自己来到庄门前，却发现庄门被丝线缠得密密实实，也不知道有几百几千层，用手一摸，粘糊糊的不知道是什么东西。"}]}
{"conversation": [{"input": "", "output": "悟空念动咒语，叫来本地的土地神，这才知道这里叫盘丝洞，洞里住着七个女妖，都是蜘蛛精。悟空打听清楚后，回到原处告诉两位师弟。八戒听说这次是打女妖精，提着钉耙，迈开大步就往盘丝洞方向跑去。\n\n    八戒闯到洞中，不见一个妖怪，就继续向里面走。突然他听到一阵女子的嬉笑声，就顺着声音找去，只见七个女妖正在洞里的水潭中洗澡，说是洗得干干净净地去吃唐僧肉。\n\n    八戒大喊一声，举起钉耙就打。女妖们正玩得高兴，猛地看见一个又黑又胖的和尚闯进来，又羞又怕，一齐吐出丝线把八戒的手脚缠起来。八戒使劲挣扎，连摔了几个筋斗，最后倒在地上爬不起来了。女妖们胜利后，嘻嘻哈哈地转眼就不见了。\n\n    等到八戒清醒过来，缠他的丝线早就已经不见了。他连忙跑回原处，把发生的事给悟空和沙僧说了一遍。沙僧惊叫∶“不好了，女妖一定是回到洞中吃师父去了。”三个人都慌了手脚，连忙向盘丝洞跑去。\n\n    到了盘丝洞，看见有几个小妖守在那里，八戒举起钉耙就打。小妖们见八戒凶猛，立刻现了原形，变成成千上万只蚂蜂、牛蜢向悟空、八戒、沙僧咬去。八戒和沙僧举着袖子拼命扑打，大喊救命。悟空拔下来一把毫毛，变成无数只老鹰吃那些虫子。\n\n    一会儿小虫被老鹰吃完了，悟空收回毫毛，和八戒、沙僧杀八洞里，找到唐僧，把他从梁上救下来，然后又在洞里寻找女妖，不料她们已经无影无踪。于是他们一把火烧了盘丝洞，师徒继续向西天走去。\n\n    没走多远，路过一处庄院，门前写着“黄花观”。唐僧口渴，师徒四人就进观里去讨一杯水喝。谁知这观中的老道是盘丝洞七女妖的师兄，女妖们早就到这来求救了。唐僧师徒这次是自己送上门去，老道让童子把下了毒药的茶水献上。\n\n    唐僧、八戒和沙僧都渴极了，一口气把茶喝光。悟空眼尖，看见老道嘴角露出一丝旁人难以察觉的狞笑，就知道茶中一定有鬼，假装喝下去。不一会儿，八戒脸色仓白，沙僧双眼流泪，唐僧口吐白沫，一个个都昏倒在地。\n\n    悟空拿出金箍棒问老道为什么要这样做。老道冷笑道∶“你们毁了我师妹的盘丝洞，现在休想逃出我的手心！”说完拔剑就砍，七个女妖也一齐给老道助战。悟空力战群妖，越打越勇猛。女妖看情况不妙，吐出丝线在悟空上方织成一个大网。\n\n    悟空见状，一个筋斗冲破大网跳到空中，拔下一把毫毛，变成无数个悟空，每人拿一根双角叉棒，向丝网乱打。一会儿丝网全被打烂了，从里面拖出来七只大蜘蛛，一个个缩成一团，浑身发抖，直喊“饶命！"}]}
{"conversation": [{"input": "", "output": "饶命！”\n\n    悟空命令老道交出解药救醒师父和师弟，不然就打死这些蜘蛛精。\n\n    女妖也连忙求老道快拿出解药，可老道却说要吃唐僧肉。悟空听了以后大怒，骂道∶“既然你不肯拿出解药，那就看看你师妹的下场！”说着挥动铁棒，把蜘蛛精全部打死。\n\n    接着悟空又去打老道。老道不是悟空的对手，就施展法术，两眼中顿时射出万道金光，紧紧照住悟空。悟空被照得头昏眼花，左逃右窜都躲不开，心中一急，钻到地下，在土中走了二十多里，才保住了性命。\n\n    悟空钻出地面，只觉得浑身疼痛，身上一点劲儿也没有，想起无法营救师父师弟，不由地哭了起来。这时来了一位老婆婆问他为什么哭，悟空把经过说了一遍。老婆婆告诉他紫云山千花洞有位菩萨叫毗蓝婆，能够收伏这妖怪。\n\n    老婆婆给悟空讲了千花洞的方向后，一晃就不见了。悟空知道这是神仙暗中帮助，连忙驾筋斗云来到紫云山千花洞。他高高兴兴地走进洞里，见一位女道姑坐在当中，想她就是毗蓝婆菩萨，就上前施礼，说明了来意。\n\n    毗蓝婆菩萨答应帮悟空降伏妖怪，两人一起驾云来到黄花观。毗蓝婆菩萨藏在云里，让悟空把妖怪引出来。老道见悟空又来了，就又念起咒语，眼里放出金光。毗蓝婆菩萨取出一根绣花针扔到空中，只听一声巨响，破了金光。\n\n    毗蓝婆按下云头，和悟空走进黄花观，见那老道已经现了原形，原来是只蜈蚣精。悟空想一棒打死他，毗蓝婆让他住手，先去救师父。唐僧师徒三人正口吐白沫，昏迷不醒。毗蓝婆当时拿出三粒解毒丸，让悟空帮他们服下。\n\n    一会儿，三个人苏醒过来。唐僧他们连忙行礼致谢。毗蓝婆收了蜈蚣精，驾云回山去了。悟空一把火烧了黄花观。师徒四人收拾好行李、马匹，又登上了西行的道路。\n\n 第29回 狮驼岭神僧战魔王\n\n    又是一个夏天过去了，唐僧师徒路经一座高耸入云的山，见一位老人拄着拐杖站在山坡上喊∶“西去的长老，这山上有一群妖怪，已经吃了很多人了，你们就不要去了。”唐僧听了以后大惊失色，连忙叫悟空去问个明白。\n\n    原来这老人是太白金星变的。他告诉悟空，这里叫狮驼岭，有八百里长，中间有个狮驼洞，洞里有三个魔王很厉害，本领十分高强。他说悟空得想一条妙计，才能过得去。悟空谢过太白金星，跳回地面，把太白金星讲的话告诉了师父。"}]}
{"conversation": [{"input": "", "output": "悟空让八戒、沙僧保护师父，自己上山打听消息。他见一个巡逻的小妖手敲着梆子走过来，就变成了总巡风，对小妖说∶“大王知道孙悟空善于变化，所以要我来查看你们当中谁是孙悟空变的。”\n\n    那小妖连忙说自己是个巡逻的，悟空假装不信，要他讲讲大王的本事。小妖说∶“当年王母娘娘蟠桃会宴请各路神仙，没有请大王，他一怒之下反了天庭，一口吞下了玉帝派来的十万天兵。”\n\n    悟空接着又问二王和三王的本领，小妖说∶“二王身高三丈，鼻子像一条蛟龙，如果和人打，只须用鼻子一卷，既使你是钢筋铁骨也能被吞到肚子里；三王从天南飞到地北，只要一眨眼功夫；他随身带一个阴阳二气瓶，如果把人装了进去，一时三刻就能化成血水。”\n\n    悟空又从小妖那得知，三王五百年前吃了狮驼国国王和文武百官，霸占了国家。如今他想吃唐僧肉，但又害怕孙悟空，所以才和大王、二王联合起来捉拿唐僧。悟空一棒打死小妖，变成小妖的模样，拿着令旗进洞去了。\n\n    悟空来到洞前，小妖们摆好阵势站在洞口，问他见到孙悟空没有。\n\n    悟空说∶“正在磨棍子，一棒就能打死十万妖精。”又告知众小妖∶“唐僧只有一个，肉怎么可能分到我们嘴里？何必要做替死鬼呢？不如逃命去吧！”小妖们听了一哄而散。\n\n    悟空进了后洞，见上面坐着三个妖王，就上前把孙悟空的厉害说了一遍。一个头目进来报告说洞外的小妖都已经逃走了，老妖连忙传令把前后洞门都关上。悟空说∶“关了洞门他也会变成苍蝇飞进来的。”\n\n    悟空拔根毫毛变成一只金头苍蝇，向老妖脸上飞去。老妖一见大惊失色，忙叫小妖扑打。悟空看到这情景，忍不住笑了出来，露出了猴相，被三王发现。三王赶忙抓住悟空又命小妖拿出绳子把悟空捆住，拿出阴阳二气瓶，要将悟空吸到瓶中。\n\n    小妖拎着悟空身上的绳子，要把他扔进瓶里，悟空艺高人胆大，也不挣扎，想看看这阴阳二气瓶到底有多厉害。悟空刚被抬到瓶口，就被吸了进去。三王盖上瓶子，贴了封条。悟空在瓶中用尽七十二变都无济于事，最后拔下一根救命毫毛，变成钢钻，钻那瓶底。\n\n    阴阳二气瓶被钻破了一个小眼，悟空变成一只小虫钻出来，飞到老妖的头上乱叮乱咬。两个时辰后，三王揭开瓶盖，惊见宝瓶已经被钻破，气得咬牙切齿，发誓一定要把孙悟空碎尸万段。悟空见状露出原形，举棒打出洞去。"}]}
{"conversation": [{"input": "", "output": "悟空回到唐僧面前，把经过详细地说了一遍，要八戒一起除妖，唐僧同意了。悟空、八戒来到洞前讨战，老妖亲自出来迎战。双方讲好一个对一个，不准有帮手。老妖举刀就砍，悟空也不还手，让老妖砍了几刀，一点也没受伤。\n\n    老妖急了，双手举刀涮的一声把悟空砍成两半。谁知悟空分成两半的身子就地一滚，变成两个。老妖气道只要悟空能合成一个，就让悟空打一棒。\n\n    谁知悟空两个身子一搂，就变回了一个，举着金箍棒朝老妖打去。老妖知道他铁棒厉害，慌忙举刀向外一迎。\n\n    两人打了二十多个回合不分胜负，八戒忍不住上前助战。老妖一见，知道自己打不过，按下云头落在坡前，张开大嘴，等八戒追来。八戒见了急忙钻进草丛中躲起来。悟空赶来，不偏不斜刚好落在老妖的嘴里，被老妖吞进肚中。\n\n    老妖得意洋洋地回到洞中。三王一听他吃了悟空，大惊道∶“不能吃！\n\n    ”话还没说完，悟空就在老妖的肚子里抖起威风，先来上一套猴拳，再翻上几个筋斗，一会儿又抓住心脏打秋千。老妖痛得连声怪叫，摔倒在地上。\n\n    老妖只得求饶，并答应用轿子送唐僧过山，悟空这才叫老妖张开嘴让他出来。不料老妖等悟空从他喉咙向外爬时，使劲一咬，只听“咯喳”一声，老妖的门牙被磕掉了。\n\n    原来老妖咬在悟空的金箍棒上。悟空抽回铁棒，又在老妖的肚子里拳打脚踢。三王说悟空这样取胜不光彩。悟空经不起激，拔根毫毛变成一根绳子，一头绑在老妖的肝上，一头拿在手里，从鼻孔里钻出来，跟三王打了起来。\n\n    悟空打不过他们三个，就把绳子一拉，妖王疼痛难忍，只好跟着绳子的上下跳跃翻腾，摔得死去活来，二王、三王见了，吓得跪在地上求悟空饶了大王，发誓一定要送唐僧过山。悟空见他们说的不像假话，这才收回毫毛，老妖的肝痛立刻就停止了。\n\n    悟空回到唐僧身边，告诉他自己已经将妖怪降伏了，一会儿就用轿子来接他。正说着，一个小妖来到路口，要悟空出去和二大王交战。八戒要去，又害怕被抓，就让悟空用绳子捆在他腰上，一旦打败了，好把他拉回来。\n\n    八戒和二妖王在坡前只打了几个回合，就让悟空拉绳，悟空嫌他偷懒，反而把绳子扔出去。不料八戒被绳子绊倒，被二王用鼻子卷走。唐僧责备悟空不顾兄弟情谊，把绳子扔了，悟空只好去救师弟。"}]}
{"conversation": [{"input": "", "output": "八戒被抓进洞后，妖怪把他四肢绑在一起，扔到后洞的水塘里。悟空这时变成一只小虫飞进洞来，等小妖走后就现了原形，用金箍棒把八戒挑上岸，解开了绳子。然后悟空在前面开路，八戒跟在后面，两个人一边打一边往洞外走。\n\n    他们打到洞外。二王知道后立刻提枪追来，甩出长鼻子卷住悟空的腰。\n\n    悟空把手中的铁棒变得又细又长，往二王鼻孔里一捅。二王又疼又痒，松开了鼻子。悟空趁机抓住那长鼻子，像牵牛一样，拉着就走。\n\n    二王被八戒打了一顿，拉到唐僧的面前，妖怪跪在地上求唐僧饶命，并且发誓用八抬大轿送唐僧过山。唐僧心软，把他放了。二王回洞说明了经过，和大王商量准备轿子。三王出了个调虎离山的计策，挑选十六名小妖，说要把唐僧抬到狮驼城去。\n\n    一切安排好后，妖怪们抬着轿子来接唐僧。唐僧高兴地上轿，八戒、沙僧紧紧跟在后面，悟空在前面开路。三个妖王跟在轿子的旁边，陪着一起走。五天后他们来到狮驼城外。悟空睁开火眼金睛一看，心里暗叫不好。\n\n    三王见悟空看出了破绽，举起方天画戟就打。悟空、八戒、沙僧各挡住一个妖王，打得难解难分。十六个小妖趁混战时，抢了行李，白马，抬着唐僧，跑进城去。\n\n    天渐渐黑了，八戒一不小心，被老妖咬住扔进城里，小妖们立刻把他捆住；沙僧一看情形不妙，心里一慌，被二王的鼻子卷住，也扔进城里。于是三个妖怪一齐来打悟空，悟空一个人难以抵挡，驾着筋斗云冲出重围。\n\n    三王立刻现出原形，张开双翅，抓住悟空，捉到城里，和八戒、沙僧捆在一起。二更天时，三个妖怪登上正殿，让小妖抬出一个铁蒸笼，把唐僧师徒四人放进蒸笼。孙悟空立刻拔根毫毛，变成一个假身，自己跳到空中。\n\n    悟空见小妖搬来许多干柴，要点火去蒸师父和师弟，就念动咒语，叫来北海龙王敖顺，要敖顺保护师父。敖顺立刻把一口冷气吹到锅下，围着炉子盘旋，任凭小妖们把火烧得多旺，锅底却总是凉的。\n\n    悟空把一些瞌睡虫弹到烧火和守护的小妖脸上，等他们睡着后，就跳下云头，悄悄来到蒸笼旁，揭开笼盖，把师父、八戒和沙僧救了出来，然后轻手轻脚摸到金銮殿，找到武器，拿了行李，牵了白马，向外走去。\n\n    他们还没走出皇宫，三个妖王就醒了，发现他们已经逃走，就带着小妖们追来。唐僧吓得浑身发软，被老妖抓住，二王抓了沙僧，三王抓了八戒，小妖们抢了行李、白马，只有悟空逃走了。"}]}
{"conversation": [{"input": "", "output": "妖怪们回到宫殿，三妖王把唐僧藏进锦香亭的铁柜之中，却散出谣言，说唐僧已经被活活吃了，顿时全城人都知道了。东方发白的时候，悟空便到狮驼洞将上万个小妖全都打死，又回到城中，变成一个小妖的样子打听消息。\n\n    悟空溜进宫中，见八戒和沙僧被绑在柱子上，就上前问他们师父在哪儿。八戒、沙僧听出是悟空的声音，说师父被妖怪活活吃掉了。悟空听了心如刀搅，仰天惨叫一声，扔下八戒和沙僧，驾着筋斗云离去。\n\n    悟空决定去见如来佛，于是就驾着筋斗云来到灵山，见了佛祖倒身下拜，说明来意。佛祖听后，问了三个妖怪的来历，不料一问之下，三王竟然是如来的亲戚，接着又叫来文殊、普贤两位菩萨，一同下凡捉妖。\n\n    如来佛祖带着文殊、普贤和悟空驾着五彩祥云来到狮驼城的上空。如来让悟空前去讨战，把妖怪引出来。悟空遵命，直接来到城上叫骂，不一会儿就把三个妖王引了出来，悟空一个人不是三个妖怪的对手，几个回合以后，驾着云逃走。\n\n    三个妖怪紧追不舍，悟空把身子一闪，藏到佛祖的背后。如来带来的五百罗汉、三千揭谛把三个妖怪圈在中间。文殊、普贤念动咒语，老妖和二王在云团中打了个滚，各自现了原形，原来竟是文殊和普贤的坐骑——青毛狮子和黄牙象。\n\n    三王却不降伏，现出原形，飞到如来的背后，去抓悟空。如来佛祖用手一指，三王飞不动了，只好向如来求饶，情愿出家，并且告诉孙悟空他把唐僧藏在锦香亭的铁柜里。\n\n    悟空立即拜谢了佛祖，驾云入城，只见城中的小妖们都已经逃走了。悟空救下八戒、沙僧后，又找到白马和行李，一起来到锦香亭，从铁柜里救出唐僧，把佛祖收伏三个妖怪的事说了一遍。师徒四人离开狮驼城，向西天走去。\n\n 第30回 比丘国降妖救群童\n\n    唐僧师徒又走了几个月，来到比丘国。城中的行人衣冠整齐，街面繁华，但面容哀凄，且家家户户门前都有一个鹅笼，用五彩绸缎罩着。悟空感到十分奇怪，就变成蜜蜂钻到一个笼子里，见里面竟是一个不满七岁的男孩。\n\n    他一连看了几家，家家都是这样，就变成原样，回去向唐僧报告。唐僧师徒来到驿馆后，就向驿丞打听原因，驿丞本来不愿多言，拗不过唐僧，就说出了原因∶三年前，有一个老道送给国王一个十六岁的美女。\n\n    国王整天和美女在一起，身体越来越弱。太医用尽了良方，都不能治好国王。这老道给国王一个秘方，用一千一百一十一个小男孩的肝做药引，吃后，还可以千年不老。鹅笼里装的男童，都是从老百姓家里选出来做药引的。"}]}
{"conversation": [{"input": "", "output": "唐僧听后，觉得太残忍，伤心得流下眼泪。沙僧说那老道肯定是妖精，悟空一听顿时有了主意，他跳到空中，叫来城隍神、土地神吩咐了一番。当天晚上，众神仙把所有鹅笼全部偷走，藏了起来。\n\n    第二天早上，悟空变成小虫，叮在唐僧的帽子上，跟唐僧入朝倒换关文。国王头昏眼花，拿着关文看了又看，才取出大印盖上，递还给唐僧。这时，老道来了，国王和满朝官员都起座相迎。\n\n    老道竟然和国王并排坐下，唐僧一见，起身告辞。悟空在唐僧耳边说∶“这老道是个妖精，国王中了邪了！师父，您先回驿馆，我在这听他说什么。”说完，悟空又飞回金殿，这时，五城兵马官来报∶昨晚一阵狂风，把鹅笼和小孩全都刮走了。\n\n    国王又惊又恼，老道又出了个主意∶“用唐僧的心肝熬药，胜过男孩的千万倍。”国王听后，忙点兵马围攻驿馆，捉拿唐僧。悟空立即飞回驿馆，变回原样向唐僧报信，二人商量，由悟空变成唐僧，再把师父变成自己。\n\n    变成唐僧的悟空被捉到金殿前，听国王说要用他的心做药引后说∶“心倒有几个，不知陛下要什么颜色的？”老道指着假唐僧说∶“要你的黑心！\n\n    ”\n\n    假唐僧叫人拿来一把牛角尖刀，把肚皮剖开，从里滚出来一堆心，他将那些血淋淋的心一个个拨开给国王看，有红心、白心、名利心、嫉妒心、好胜心、狠毒心……，就是没有黑心。国王吓得忙叫假唐僧收拾起来。\n\n    悟空变回原形，对国王说∶“我们和尚都是一片好心，只有这个老道是黑心，可以做药引，我帮你取出来！”那老道见是大闹天宫的孙大圣，急忙站起来，驾着云就走。\n\n    悟空一个筋斗追上去，和老道在半空中打起来，老道的蟠龙拐杖挡不住金箍棒，见机化作一道寒光，落进皇宫，把送给国王的妖后夹在腋下，带出宫门，消失得无影无踪了。\n\n    悟空落下去，回到殿上。这时，君臣们才知道受了蒙骗。悟空让国王派人把师父、师弟接来，悟空在唐僧脸上吹了口仙气，唐僧马上就恢复了原身，悟空问妖道住在什么地方，国王告诉悟空说住在城南柳林坡的清华庄。\n\n    悟空和八戒驾云来到柳林坡，却找不到清华庄。悟空叫来土地神询问，土地神说∶“在南岸九叉头的一棵柳树根下，左转三转，右转三转，再用双手一齐拍在树上，连叫三声开门，就出现清华洞府。”\n\n    悟空按土地神所说的果然找到了清华府，闯了进去。妖怪一见悟空，丢开怀中的妖后，抡起蟠龙拐杖来打悟空。悟空把妖道引出洞府，八戒立即举起钉耙就打。妖道见打不过他俩，化成寒光就逃。"}]}
{"conversation": [{"input": "", "output": "悟空和八戒紧追不放，忽然见南极寿星把那道寒光罩住，说∶“二位慢来，这妖怪是我的坐骑，就饶他一命吧！”悟空要寿星使妖怪现出原形，寿星把寒光放出来，厉喝一声，那妖怪在空中一滚，原来是只梅花鹿。\n\n    悟空又请寿星替他们把妖后捉住，一起带回比丘国现形，寿星答应了。\n\n    悟空和八戒又回到清华府，妖后一见情况，化道寒光就往外跑。悟空看准照着寒光就是一棒，将妖后打翻在地现出原形，原来是只白面狐狸。\n\n    八戒抓住狐狸尾巴，提出清华庄，悟空放了一把火把妖庄烧成灰烬，然后和寿星、八戒牵着鹿，拖着狐狸，来到比丘国，对国王说∶“这鹿儿是你的国丈，这狐狸是你的皇后！”\n\n    寿星临走之前赐给国王三个枣儿，国王吞下后，立刻觉得病好了许多，悟空跳到空中，召来城隍神、土地神，让他们立即把小孩送回来。刹那间狂风大作，城里空地上落下一千一百一十一个鹅笼。\n\n 第31回 孙悟空三进无底洞\n\n    城中百姓找到自己的孩子，欢欢喜喜地领回家去。唐僧师徒走时，全城百姓敲锣打鼓送到城外。唐僧他们离开比丘国，早起晚睡，历经春冬。这天，他们走上一座高山，进了一片黑松林，唐僧饿了，要悟空去化斋。\n\n    悟空扶唐僧下马就地休息，自己驾云化斋去了。唐僧在林中念经，忽然听见有人喊“救命”。他顺着声音找到一棵松树下，见树上绑着一个女子，便问原因。女子说她扫墓遇到强盗，将她绑在这里。\n\n    唐僧忙叫八戒去解那女子。八戒刚要动手，悟空从空中跳下来，揪住八戒耳朵说∶“师弟别动，她是妖怪！”原来悟空在半空中见一团黑气把师父头上的祥光盖住，就知道师父遇上妖怪，便赶回来了。\n\n    唐僧不再争辩，由悟空扶到马上，撇下那女子走了。那女子见被悟空识破，还不肯罢休，就把几句话吹进唐僧耳朵里∶“你放着活人不救，还拜什么佛取什么经！”\n\n    唐僧一听，心中怦怦乱跳，也不顾悟空劝阻，带着八戒回到松树下，从树上解下那个女子，又扶她上马。于是，唐僧在前，八戒、沙僧挑担牵马在后，悟空走在唐僧和女子的中间，继续西行。\n\n    天快黑了，他们来到一座寺院前。唐僧让徒弟们在外边等候，自己上前借宿。寺院里的和尚把唐僧迎进寺院，又请悟空他们进去，安排斋饭，招待他们。吃完，和尚问唐僧，让那女子在什么地方休息。"}]}
{"conversation": [{"input": "", "output": "唐僧见和尚有些怀疑，连忙说明女子的来历。于是，那和尚便把女子送到天王殿去休息去了。没想到这天晚上唐僧着了凉，一早起来就喊头痛，没办法，只好在这休息，一住就是三天。\n\n    一天傍晚，唐僧口渴，悟空拿着碗到殿后的厨房去倒水，见几个小和尚坐在那哭，就上去问原因。众和尚说，昨天晚上两个和尚去撞钟，只听见钟响，不见人回来。三天里，就少了六个和尚。\n\n    悟空料定是妖精做怪，当天晚上来到天王殿，摇身变成个小和尚，打完钟后，敲着木鱼坐着念经，一直等到半夜，呼呼一阵风响过后，猛闻到一股香气，接着听到环佩响，这时一个美貌女子走进殿来。\n\n    那女子一把搂住悟空，要带他到后园快活，悟空跟她来到后园。那女子一伸腿把悟空绊倒，口里喊着“心肝哥哥”伸出双手掐住悟空的脖子，张嘴就准备吃。\n\n    悟空把手一叉，腰一挺跳起来，变回原样，拿出金箍棒劈头就打。那妖怪见是悟空，也不害怕，随手拿出双股剑，迎上去。没多久，妖怪甩出左脚的绣花鞋，变成自己，挡住悟空，她却化成一阵清风跑了。\n\n    她闯进方丈的屋里，捉住唐僧就走。悟空和那假妖怪打了一阵，一棒打过去，才发现是只绣花鞋，知道中计，连忙去看师父，哪儿还有师父的影子。气得悟空拿起棒要打八戒和沙僧。\n\n    天亮后，悟空三人回到黑松林，叫出山神、土地神询问，才知道妖怪住在千里以外的陷空山无底洞里。于是他们牵着马，驾起云，往南走。不一会儿，见一座大山挡住云，悟空叫八戒下去打探。\n\n    八戒跳下去，走进山凹深处，只见两个年轻女子在打水，就变成个胖和尚，走上前打听，那两个女子告诉他，奉老夫人的命令，来挑些水，回去安排筵席，让唐僧吃饱晚上好成亲。\n\n    八戒连忙上山告诉悟空。悟空立即和八戒、沙僧下山，远远地跟着那两个女子，走进深山，进到山里见到一座上头刻着“陷空山无底洞”的牌楼，果然见到牌楼下有一个光溜溜的洞，八戒探头往下一看，里面深得看不见底，不由得害怕起来。\n\n    悟空叫八戒、沙僧守住洞口，自己纵身跳进洞里，好长时间才到洞底，他摇身变成个苍蝇，飞了进去，见那女妖打扮得比以前更漂亮，正在吩咐小妖怪摆好筵席跟唐僧成亲。悟空一听，连忙向里飞，去寻找师父。\n\n    悟空找到唐僧后跟他说∶“等会儿在宴席上，你倒酒倒快点，我变成个小虫飞到泡沫里，让妖精喝进肚里，把她弄死后，咱们就走。”两个人刚说完。那妖精就进来了。"}]}
{"conversation": [{"input": "", "output": "妖精搀着唐僧走进草亭，斟满一杯美酒，递给唐僧，说是交欢酒，一定要喝。唐僧见是葡萄酿的素酒，勉强喝了。他又急忙把酒斟满，果然斟起一个酒花，悟空轻轻飞到酒花下边，唐僧立刻端起来递给妖精。\n\n    谁知妖怪接过酒后拉着唐僧拜了两拜才举杯。这一耽误，那酒花早就没有了，露出小虫。妖精用小指把虫向外一弹，悟空就势变成老鹰，张开巨爪，把一桌酒席掀翻，撇下唐僧自己飞走了。\n\n    这时，悟空又有了一个计策，他飞出洞口，叮嘱八戒、沙僧守好洞口，自己又飞回洞里，变成苍蝇，来到唐僧身边说∶“师父，我看见她后面有个花园，你哄她到那棵桃树边，只需如此如此，就能得救。”\n\n    于是唐僧就叫人请来妖精，要她陪着出去散散心。妖精满口答应，同唐僧相搀着走进花园。到了桃树边，悟空在师父头上掐了一下，飞到桃树枝上，变成个大红桃。唐僧走过去，摘下它，捧着递给妖精吃。\n\n    妖精乐滋滋地接过去便咬，谁知刚张嘴，还没来得及咬，那桃儿一下就滚进肚里。悟空一到妖精肚里，就变回了原形，连踢带打，快把她的肚皮给撑破了。妖精疼痛难忍，倒在地上大喊大叫。\n\n    妖精没有办法，只好叫小妖怪送唐僧出洞，悟空在肚子里叫道∶“你亲自送我师父出去。”妖精只好挣扎着起来，背上唐僧，使劲一跳，把唐僧背出洞。沙僧走上前问唐僧，师兄在什么地方。唐僧告诉他，在妖精的肚子里。\n\n    悟空叫妖精张开嘴，纵身跳了出来，拿出金箍棒朝着妖精就打，那妖精随手也拿出两口宝剑迎了上去。八戒见他们打得热闹，便拉着沙僧跳上云端，给悟空助战。妖精一见心慌，故伎重演，脱下绣花鞋变成自己，借此逃跑了。\n\n    妖精回洞时路过牌楼，见唐僧一个人坐在那里，便上前一把抱住唐僧，又拉了行李、马匹一块回洞了。八戒一耙打倒妖精，见是一只绣花鞋，三人才知道上当，连忙回来找师父，师父早已经不见了。\n\n    悟空第三次进入无底洞，抡起铁棒，打开门楼，却找不到里面的人。忽然闻到一阵扑鼻的香气，悟空寻着香气找过去，见后堂上供着一块金字牌位，写着∶“尊父李天王之位”，旁边一块牌位写着“尊兄哪吒三太子之位”\n\n    。\n\n    悟空满心欢喜，拿起牌位和香炉出了洞。八戒、沙僧见悟空很高兴，以为是把师父救出来了。悟空笑着说∶“嘿嘿，不用我们救，只要问这牌位上的要人就行了，那妖精肯定是李天王的女儿，三太子的妹妹，我现在上天要人去了。”"}]}
{"conversation": [{"input": "", "output": "悟空写好状纸，拿着牌位、香炉驾着云来到上界，一直到了灵霞殿。玉帝看完状纸，将原文批成圣旨，派太白金星去宣李天王父子见驾，悟空也跟着金星去云楼宫。\n\n    李天王听完圣旨，怒道∶“我三个儿子一个女儿，女儿贞英今年才七岁，还不懂事，怎么能去当妖怪！这是诬告，快去拿缚妖索，把这个猴子捆上。”巨灵神等一拥而上，把悟空捆了个结实。天王心中怒气未消，取刀要杀悟空。\n\n    哪吒连忙拉住天王说∶“父王忘了三百年前白毛老鼠精在灵山偷吃了如来佛祖的香花宝烛，我们奉命把她捉住，本来想打死她，如来佛却吩咐把她放了。她不是拜父王为父，拜孩儿为兄，设牌位供奉吗？”\n\n    李天王一听，顿时醒悟，亲自为悟空松绑，忙施礼赔罪。太白金星就让李天王、哪吒带领天兵天将跟悟空去陷空山捉拿妖精，自己回去复旨。天王、悟空不一会儿来到陷空山上，八戒、沙僧忙上前相迎。\n\n    天王、哪吒领着天兵天将打入无底洞时，那妖精正在一个小洞中逼唐僧成亲。她见天王、哪吒来了，连忙跪在地上求饶。哪吒取出缚妖索把妖精捆上，押出洞回上天等候发落。唐僧师徒便收拾行李继续赶路。\n\n 第32回 灭法国弄神劝君王\n\n    唐僧师徒四人顶着炎热，一直往西走。一天，他们正在赶路，在路旁柳荫中走出一个牵着小孩儿的老婆婆，对唐僧叫道∶“和尚，快点往东走吧！\n\n    往西是条死路。”原来，前面是灭法国。国王许愿要杀一万名和尚，现在只差四个就够了。\n\n    唐僧问她能不能绕道走，不进城，老婆婆说不行。悟空是火眼金睛，他认出那是观音菩萨和善财童子，忙跪下。观音驾着云，变回原样。唐僧连忙跪下磕头，八戒和沙僧也连忙跪下。霎时，祥云飘缈，观音驾云回南海了。\n\n    师徒四人商量让悟空先进城，找一条偏僻的道路，趁夜黑，穿城而过。\n\n    悟空驾着云来到灭法国上空，变成扑灯蛾沿街飞，他见王小二店里有几个商客，吃完饭，脱了衣服，摘下头巾，各自上床睡觉，心中就有了主意。\n\n    悟空飞进屋里，把灯扑灭，使个法术，拿着衣服、头巾驾云回到师父身边。于是，师徒四人脱掉僧服，换上俗装，戴上头巾，装扮成贩马的商人，往城中走去。\n\n    悟空领着师父、师弟住进王小二店斜对面的一家店里。店主赵寡妇见是贩马的客商，忙叫人杀鸡宰鹅，做菜吃饭。悟空忙说∶“今天是我们的斋戒日，你明天再杀吧！先做些素食，价钱仍按这给你。”"}]}
{"conversation": [{"input": "", "output": "该睡觉了，他们怕睡觉着后滚掉帽子，就问赵寡妇要黑点的屋子睡。赵寡妇的女儿便让母亲把一个宽四尺，长七尺，高三尺的大柜子让给唐僧师徒睡。悟空看看柜子，很满意，叫店家把白马也牵过来绑上，并把柜子锁上。\n\n    四个人睡在柜中你挨着我，我挤着你，直到半夜才睡着。可是悟空怎么也睡不着，就故意找八戒的麻烦，还说这次贩马一共赚了一万五千两银子。\n\n    谁知刚巧这店里有个烧火的帮工，和强盗串通，听了这话忙去报信。\n\n    一会儿，二十多个强盗拿着棍棒来到店里抢劫。他们在店中找来找去，也没有找到贩马的人，见房中有一个大柜子，柜脚上拴着一匹白马，柜盖紧锁着，以为是金银财宝，用绳捆上，抬起就走。\n\n    强盗们杀了守城的士兵逃出城。巡城总兵和兵马元帅听到报告，就带着人马，出城捉贼，强盗们见官军来势凶猛，不敢应战，放下柜子，丢了白马，各自逃命去了。官军抬着柜子，牵着白马，回总兵府，准备天亮了，再报告皇上。\n\n    悟空在柜中想∶“明天打开柜子，灭法国国王见我们是和尚，还能活吗？”就想出一个主意，把金箍棒变成三尖头的钻，在柜子底钻了个小洞，然后自己变成蚂蚁，从洞口爬出来，变回原形，驾着云往皇宫去了。\n\n    这时，皇宫里的人都睡着了，悟空用个分身法，把左臂上的毫毛都拔下来变成小悟空，右臂上的毫毛也都拔下来变成瞌睡虫，分布在皇宫内院，五府六部，让他们个个睡稳，又让小悟空把所有人的头发都剃光。\n\n    悟空收回毫毛，驾着云回到总兵府，仍变成蚂蚁，钻到柜子里。第二天，皇宫里的宫女太监起来梳洗，发现一个个都没有头发，十分惊慌，谁知三宫皇后也没有了头发，忙叫来国王，惊见国王也成了秃头，大家吓得魂不附体。\n\n    国王传旨，不准把内宫脱发的事说出去，然后就上殿了，没想到在早朝上，文武官员纷纷启奏昨天晚上脱发的事。君臣都眼泪汪汪地说∶“从此以后，再不敢杀和尚了。”这时，巡城总兵报告昨晚捉贼并缴获一个赃柜的事。\n\n    国王命令人把柜子抬到五凤楼前。下令打开柜子，柜盖刚打开，八戒忍不住跳出来，把文武官员们吓了一跳。悟空慢慢的搀着师父出来，沙僧也搬出行李，八戒看见巡城总兵牵着白马，叫道∶“马是我的！”\n\n    国王见是四个和尚，忙走下宝座同文武官员一起拜见，并问来历，唐僧一一说明后，又讲了在柜中的经过。国王说∶“因为原来有个僧人诽谤过我，我就立下誓言要杀一万名僧人。没想到昨天晚上自己也成了和尚，还请长老收我做徒弟吧！”"}]}
{"conversation": [{"input": "", "output": "悟空笑着说∶“嘿嘿！我们不收你这个徒弟，你还是做你的皇帝吧！只要给我们换了关文，送我们出城，保证你的国家民富国强。”国王听命照办并请唐僧给他换个国名，唐僧就把“灭法国”改为“钦法国”。国王大喜，设宴款待唐僧师徒。\n\n 第33回 师兄弟大战连环洞\n\n    唐僧师徒告别了钦法国国王，出城向西继续赶路。悟空把昨天晚上如何让国王皈依佛门的事说了一遍，师徒们都笑得合不上嘴。说笑间，他们走进一座巍耸的大山中，忽然一阵风刮过，尘土飞扬。\n\n    悟空害怕出事，就让师弟保护师父，自己驾着云登到空中，向下观看。\n\n    只见一个妖精领着三、四十个小妖怪，在那里喷风吹砂。悟空心想，干脆让八戒去打这一仗，赢了算他一功；如果被妖精捉住，再去救他。\n\n    悟空跳下云，骗八戒说烟雾是因为前面有个人家在蒸米饭和馍馍。八戒贪吃，忙找借口说要去给马找些嫩草。悟空心中暗暗高兴，悄悄地嘱咐他∶“那饭只给好看的吃，你这么丑，肯定不给你。”于是八戒变成个胖和尚走了。\n\n    八戒闯进妖精摆的圈子阵中，被小妖精围住，拉拉扯扯地往洞里拖。八戒这才知道上了悟空的当，变回原形，拿出了钉耙就是一阵乱打。老妖精听到报告，立刻抡起一条铁杵，赶出洞，两个人就在山凹里打了起来。\n\n    悟空见八戒这么长时间不回来，就拔根毫毛变成自己，陪着师父和沙僧，真身驾云来到山凹里，见八戒和妖精正在交战，便高声叫道∶“八戒别慌，老孙来了！”八戒一听，来了精神，没几下，就把那群妖怪打败了。\n\n    悟空也不理他，掉头回到师父跟前。不一会儿，八戒回来了，把刚才遇到妖怪的事告诉唐僧。悟空鼓励八戒，让他做开路先锋，八戒想那妖怪的本领跟自己差不多，就答应了。于是，师徒四人便一路进了山里。\n\n    再说那妖精打了败仗，垂头丧气。这时一个小妖怪出了个主意∶选三个会变化的小妖，变成老妖怪的样子，分别缠住悟空、八戒、沙僧、自己则去捉唐僧。老妖怪一听，十分高兴，立刻在所有的小妖精中，选出三个小妖，变成老妖精。\n\n    唐徒师徒来到妖怪埋伏的地方，一个假老妖从路旁跳出，直奔唐僧。八戒忙拿出钉耙，和妖精一来一往打了起来。唐僧等人又向前走了不远，草丛里又跳出一个妖精，来捉唐僧，悟空急忙挥棒打去。\n\n    沙僧保护着唐僧继续向前走，山背后又跳出一个妖精，沙僧拿杖和妖精打起来。这时真妖精在半空中见唐僧一个人在马上，便伸出五爪钢钩，将唐僧一把抓住，一阵风过后，就不见了。"}]}
{"conversation": [{"input": "", "output": "悟空在草坡下打败小妖怪，急忙回到路旁，只见白马和行李，却找不到师父。悟空连忙牵着马，挑着担，满山头找师父。一会儿，八戒、沙僧先后跑了回来，三人凑在一起说明了情况。悟空气得暴跳如雷，叫道∶“中计了！”\n\n    兄弟三人猜想妖精肯定在这山里，就进山寻找妖洞。走了二十来里，见悬崖下有一座洞府，悟空急忙跳到跟前，见洞门紧闭着，门上的石板上有八个大字∶“隐雾山折岳连环洞。”八戒见了，举着耙子就把石门打烂了。\n\n    守门的小妖怪急忙跑进去报告老妖精，老妖精的先锋又出了一个主意，用柳树根砍成人头的模样，喷上人血，叫一个小妖怪用盘子端到门口，对悟空说∶“大圣爷爷，你师父被我大王捉进洞吃了，只剩下个人头。”\n\n    那小妖怪说完，从门洞里扔出个头来。八戒一见哭了起来，悟空说这是个假人头，拿出金箍棒，扑地一下就打烂了，八戒见是个柳树根，忍不住骂起来∶“拿柳树根骗你猪祖宗！”\n\n    小妖怪战战兢兢的跑进去报告老妖怪。老妖怪叫人在剥皮亭里找了个没吃完的真人头去哄孙悟空。于是，小妖怪又把一个人头端出来，扔到洞口。\n\n    悟空见是个真头，不由落泪。八戒、沙僧也放声大哭。\n\n    八戒把那颗头抱在怀里，跑上山崖，在向阳避风处，用钉耙挖出一个坑，把头放进去埋了，又堆了一个坟。兄弟三人哭了一阵，悟空让沙僧守墓并看守行李和马匹，自己带上八戒去杀妖精，给师父报仇。\n\n    悟空和八戒来到妖洞前，二人一阵棒耙把妖洞的石门打碎，又连声叫道∶“还我唐僧来！”老妖怪没有办法，只好带领小妖杀出来。悟空知道师父是被老妖怪害死的，杀气腾腾举棒就打；八戒举耙也向妖怪的先锋冲过去。\n\n    那先锋带领小妖怪围上来，双方打了好久不分胜负。悟空见那些小妖怪打不退，就使个分身法，拔下一把毫毛嚼碎，喷出去，变成一群小悟空打过去。那一、二百个小妖怪顾前不顾后，败回洞里。\n\n    悟空和八戒从里往外杀。八戒的钉耙上下挥舞，碰上的小妖怪不是九个血洞，就是被打成肉泥，吓得老妖怪刮起一阵风，逃回洞里。先锋不会变化，被悟空一棒打倒，现出原形，原来是个铁背苍狼怪。\n\n    老妖怪逃回洞后，忙叫小妖怪搬石挑土，把前门堵死，悟空收回毫毛，和八戒追过来，八戒用耙拼命打那洞门，洞门却一丝不动。悟空猜想门肯定是堵死了，便叫八戒去沙僧那儿等他，自己绕到山后去寻找老妖怪的后门。"}]}
{"conversation": [{"input": "", "output": "悟空转过山坡，听到潺潺的水声，寻着水声找过去，是一条山涧。在山涧边，有座门，悟空猜想肯定是妖怪的后门，就变成个水老鼠，从门旁的水沟钻进洞里。一直到天井，跳出沟，又变成个有翅膀的蚂蚁，到处寻找老妖怪。\n\n    他展开双翅一直飞到中堂，听见一个小妖怪跑进来向老妖怪报告∶“孙悟空、猪八戒和沙僧把那个头当成唐僧的头埋了。”悟空一听这话，知道师父还没给吃掉，心中暗暗高兴，决定先去找师父。\n\n    他见中堂旁有个小门关得很紧，就从门缝钻过去，原来是个园子。他飞到园子深处，见一棵大树下绑着两个人，其中一个正是师父，忍不住变回原形，上前叫了声“师父”，把老妖怪的诡计说了一遍，让师父再忍耐一会儿。\n\n    悟空又变成蚂蚁飞回中堂，听见老妖怪正在和小妖怪商量怎么吃师父，十分生气，便拔下一把毫毛嚼碎喷过去，变成无数个瞌睡虫，钻进众妖怪的鼻子里。一会儿，妖怪们全都呼呼地睡着了。\n\n    悟空变回原形，打破旁边的门进到园子里，解下师父。绑在树上的另一个人也求他相救。唐僧告诉悟空他是个樵夫，家里还有位年迈的母亲。于是，悟空也给樵夫解了绳索。三人走出后门，爬上石崖，过了山涧，朝八戒、沙僧那儿走去。\n\n    悟空把师父送到八戒、沙僧跟前。八戒、沙僧见师父安然无恙，不禁喜极而泣。悟空回到妖洞，把老妖怪四肢朝上捆倒，用金箍棒挑着，扛在肩上出了后门，又叫樵夫和八戒找了些柴扔进去，点上火，一会儿，众小妖连同妖洞全都化为灰烬。\n\n    八戒一耙打死老妖怪，妖怪现出原形，是个艾叶花皮豹子精。樵夫为了感谢唐僧师徒救命之恩，恳求他们去见他母亲。唐僧师徒欣然前往。樵夫的母亲知道他们是儿子的救命恩人后，忙磕头感谢，并准备下斋饭。\n\n 第34回 凤仙郡城祈雨救民\n\n    唐僧师徒痛快地吃了一顿，告别樵夫母子，下了隐雾山。他们走了几天，来到一座城里，见城里景象凄凉，街口有许多士兵左右排列，有几个像是官员模样的人站在房檐下，见他们过来，也不让路。\n\n    唐僧向一个官员打听后才知道，这里是天竺国的凤仙郡，因为连年干旱，他们奉郡侯的命令在这里贴出榜文，招求法师求雨救国。唐僧看了榜文说∶“徒弟们，谁会求雨，给他们求一场雨。”悟空说∶“求雨有什么难！”\n\n    官员们听悟空这么说，连忙去报告郡侯。郡侯立刻整好衣冠，来到街口，见了唐僧等人就拜，说∶“请活佛大慈大悲，救救我国百姓吧！”又邀请唐僧师徒到他府中。唐僧答应了，便一同去了郡侯府中。"}]}
{"conversation": [{"input": "", "output": "郡侯设斋饭招待他们。吃完，悟空与八戒、沙僧站到堂下，悟空念了几句咒语，立刻，正东边一朵乌云落到堂前，东海老龙王敖广变成人样，向悟空施礼，并告诉悟空，下雨容易，但必须有上天的御旨。悟空只好让老龙王先回东海。\n\n    悟空跳到唐僧跟前，把刚才的情况给唐僧说了一遍，然后一个筋斗云来到灵霄殿下，求玉帝降旨下雨。玉帝说∶“凤仙郡郡侯三年前把斋天素供推倒喂狗，朕就立个三个誓言在披香殿里，你们带悟空去看看。\n\n    四位天师带悟空到披香殿里，见有一座十丈高的米山，一只小鸡在慢慢啄食；一座二十丈高的面山，一只哈巴狗在慢慢地舔吃；铁架上挂着一把金锁，下面有一盏灯，火焰烧着那指头粗的锁链。悟空不知道是什么意思。\n\n    天师告诉悟空，玉帝要等鸡啄尽了米山，狗添尽了面山，灯焰烧断了锁链，才给凤仙郡下雨。但又告诉悟空，如果做一些慈善的事，惊动了上天，米、面山立刻就倒，锁链也就断了。\n\n    悟空回到下界，郡侯和大小官员都来迎接。悟空问郡侯三年前推倒斋天素供的事，郡侯说是跟妻子吵架，无意中推倒了供桌。悟空给他讲了玉帝所立下的三件事后说∶“你若一心向善，早晚念佛看经，感动上天，就会下雨。”\n\n    郡侯听了，发誓一心向佛，立刻召集本地的僧道，开始建道场。郡侯领着文武官员天天焚香礼佛，祭拜天地。同时又传出飞报，命令城里城外大家小户，不论男女老幼，也都要烧香拜佛。\n\n    悟空又跳上云去找玉帝求雨。玉帝叫人去披香殿查看，所立两座山都倒了，锁链也断了。这时，凤仙郡的土地神、城隍神、社令神都来拜奏，说凤仙郡所有人家天天烧香拜佛，一心向善，玉帝听了十分高兴，忙下令降雨。\n\n    孙悟空立刻和邓、辛、张、陶四位神仙一起来到凤仙郡境界，在半空中作法下雨。大雨下了一天，足有三尺多深。孙悟空又让各位神仙在半空中现身，让凤仙郡的百姓亲眼看看。郡侯见后，召集郡中百姓一起点香叩拜神仙。一个时辰以后，各位神仙才回去。\n\n    孙悟空降落了云头，回到郡侯府，对师父说∶“现在降雨完毕，民心安定，我们可以走了。”郡侯见挽留不住，就集合全郡的大小官员，热热闹闹吹奏一番鼓乐又高展了各种旗子，送他们走了三十多里，还舍不得分别。最后还依依不舍地目送他们离去，直到看不见身影才回郡城。\n\n 第35回 玉华县收徒服狮怪"}]}
{"conversation": [{"input": "", "output": "第35回 玉华县收徒服狮怪\n\n    这一天，唐僧师徒四人来到天竺国下属的一个叫玉华县的郡。县中的城主是天竺皇帝的宗室亲戚，被天竺皇帝封为玉华王。没有多久，他们就到了玉华王府。唐僧让三个徒弟在待客馆中休息，他独自一人进玉华府面见玉华王查验通关文牒。\n\n    过了一会儿，两个值殿官到待客馆中来请孙悟空他们去吃斋饭。三个人被带进了王府。典膳官领着唐僧师徒四人来到曝纱亭。亭中已经摆好了一桌素食筵席。他们师徒正在吃饭的时候，三个小王子闯了进来，大王子拿着齐眉棍，二王子轮着九齿耙，三王子使着乌油棒。\n\n    那三个王子看见孙悟空、猪八戒、沙僧相貌丑陋，以为是妖怪，就舞动着兵器上来要打。猪八戒拿出他的九齿耙来一晃，只见万道金光，把二王子吓得手发软筋发麻不敢再走上前一步。孙悟空也掏出金箍棒一晃，就有碗口粗细，直直的竖在地上。\n\n    孙悟空对大王子说∶“你要是能拿得动，我就把这棍子送给你。”大王子用尽了全身的力气也没能把金箍棒移动一分一毫。三王子不服气，抽出乌油棒就打，沙僧举起手挡开，又取出降龙宝杖提在手中，光彩耀人眼目，吓得三个王子和一旁的官员个个呆若木鸡。\n\n    三个小王子一齐跪下，请求孙悟空他们表演一下他们的功夫，让他们开开眼界。孙悟空、猪八戒、沙僧先后跳上云头，脚踏五彩祥云，挥动着各自的兵器，施展本领，把玉华城上空弄得流光溢彩，笼罩在一片瑞气中，满城的军民纷纷焚香礼拜。\n\n    他们三个演习结束后，降落了云头。三个王子急忙回到宫中，告诉了他们的父王，要求父王恳请唐僧，让他们三个拜师学艺。以便将来可以保护城邦。老王答应了，带着三个王子来见唐僧。没想到唐僧还没有开口说话，孙悟空就一口答应了。\n\n    老王非常高兴，立即命令大摆筵席，宴请唐僧师徒。第二天一大早，三个王子就来行了拜师礼。孙悟空问他们都要学些什么兵器，大王子说要学棒，二王子要学耙，三王子要学杖。孙悟空看他们的力量都还不够，就在曝纱亭后面的静室里传授他们神力。\n\n    三个王子立刻就体力过人，大王子拿得住金箍棒，二王子抡得动九齿耙，三王子也举得起降魔杖了。可是他们毕竟年龄太小，才打了几下就累得气喘嘘嘘。于是他们和师父们商量，请铁匠减少斤两，照着样打造三种兵器。\n\n    孙悟空答应了。"}]}
{"conversation": [{"input": "", "output": "孙悟空答应了。\n\n    第二天，王子宣召了铁匠叫他买了上万斤的钢铁，就在王府的前院搭起了棚子支起炉子，请孙悟空他们把金箍棒、九齿耙、降魔杖摆在棚子里面，让铁匠们照着样子打造。谁知，三件兵器在夜晚光彩夺目，霞光招引来了豹头山虎口洞的妖魔黄狮精。\n\n    黄狮精使出妖法，把三件兵器偷走了。第二天天亮时，铁匠们走进棚子干活，却找不到三件兵器，慌忙报告王子。王子们不敢耽误，连忙去问三位师父是不是已经收回了兵器。猪八戒责怪是铁匠偷去的，挥着拳头就要打。\n\n    铁匠们哭着说∶“我们是凡人，怎么能拿得动呢？”\n\n    吵闹的声音惊动了国王，他走来问明了事情的前因后果，说∶“我们家在这个城里居住了五代人，从来没有过盗贼。”孙悟空问∶“城外的四周围是否出现过什么妖怪？”老王说∶“城北四十里的地方有座豹头山，山中有个虎口洞，有人说洞中有神仙；也有说是妖怪，不知道是真是假。”\n\n    孙悟空断定武器是被妖怪偷去了，就命令猪八戒、沙僧保护好师父，便一下子飞到豹头山上。他远远地看见两个长着狼头的小妖怪走了过来，就摇身一变，变了只蝴蝶，飞到小妖的头上，就听见小妖说∶“大王才得了美人，昨晚又收回来三件兵器，真是好运气！”\n\n    原来黄狮精得到三件兵器后，要开个钉耙会来庆贺，命令这两个小妖下山去买猪羊。孙悟空听明白后，现出了本来的面目，用定身法定住了小妖，摘下了小妖的银子包裹，又从他们腰间取下了粉漆牌，那上面一个写着“刁钻古怪”，另一个写着“古怪刁钻”。\n\n    孙悟空拿着这些东西，驾云返回到玉华城里，向玉华王父子报告所见之事，又把那包银子赏给受了冤屈的铁匠。他让老王准备了几头猪羊，让沙僧假扮贩猪羊的客商，猪八戒变成刁钻古怪，他自己又变成古怪刁钻，就准备去除妖。\n\n    他们一切准备好后，赶着猪羊进了山，正好遇见一个小妖怪捧着请帖匣子，去竹节山请九曲盘桓洞的九灵元圣明天来赴钉耙宴。孙悟空拿过帖子看了看后，还给小妖，各走各的路。他们一直把猪羊赶到了虎口洞的门外。\n\n    妖魔黄狮精听到声音后走出洞来。孙悟空就假说欠了客商五两银子，黄狮精就命令一个小妖进洞去取。孙悟空见不能进洞，着急了，于是他就说∶这位客商也想开开眼，看看我们的钉耙会。”黄狮精听了很不高兴，说∶“你怎么跟人家乱讲话呢？”"}]}
{"conversation": [{"input": "", "output": "黄狮精还没答应，孙悟空就拉着沙僧、八戒跑进洞中。他们进洞后，看见大厅正中的石桌上供奉着他们的三件兵器。黄狮精赶紧跟了进来，在他们身后叮嘱说∶“这位客商，中间摆放的那把就是钉耙，你看可以，出去后可千万不要给别人乱说。”\n\n    猪八戒看见了他的钉耙，就再也沉不住气了，他跳上石桌，一把抢到他的钉耙，现出本来的面目，照着黄狮精就打过去。孙悟空和沙僧也跳上石桌，各自拿了兵器，现出原样。黄狮精呆住了，慌忙取出一柄四明铲，大声问∶“你们是什么人，敢来抢我的宝贝？”\n\n    孙悟空大骂黄狮精自己做贼偷人东西反倒诬赖别人抢劫！他们从洞里杀出一条路来到洞外，黄狮精打不过他们，就虚晃一招，钻了个空子向东南方向逃跑了。猪八戒想去追，孙悟空说∶“就让他跑了吧！咱们断了他回来的路。”于是他们三人来到洞口，打死了所有的小妖。\n\n    孙悟空他们三个拿完了洞中的钱财，赶出猪羊，搬出几具被打死的妖怪尸体后，放火把虎口洞烧得一干二净。他们把猪羊、钱财和小妖的尸体一起用法术运回到玉华府中。孙悟空他们把灭妖的经过讲给玉华王父子和师父听。老王又高兴又担心，他怕黄狮精以后来报仇。\n\n    果然，黄狮精逃到了竹节山九曲盘桓洞，找九头狮子怪九灵元圣，求他替自己报仇。九灵元圣起先责怪他，说他不该去招惹爱闯祸的孙悟空，不过后来，还是答应了黄狮精，去玉华城找孙悟空替他出气。于是他点了一群杂毛狮子精和黄狮精一起出发了。\n\n    狮妖们刮起狂风直奔玉华城而去，霎时间玉华城飞砂走石，天昏地暗，城里的军民们吓得东躲西藏。玉华王父子和唐僧师徒也躲到城楼上，孙悟空让老王命令士兵关了四方城门，让王子带兵看守城池，然后他和两位师弟驾着云去迎战。\n\n    在云雾之中，一群杂毛狮子正簇拥着九灵元圣赶了过来。孙悟空他们三个人举着兵器迎上去。黄狮精一见猪八戒，气得举起四明铲就打了过来，猪八戒也抡起钉耙迎战。双方在玉华城上空打起了一场恶战。猪八戒一招没有当心，被雪狮擒住了。\n\n    沙僧看到这种情况着了急，也败下阵来。孙悟空急忙拔下了一把毫毛放在嘴中嚼啐喷了出去，变出了一百多只小猴子。小猴子们围着狮妖又撕又咬，众狮妖被吓得慌成一片，各自逃命。沙僧帮助孙悟空捉住了白泽狮和狻猊狮，一齐押回到城楼上。"}]}
{"conversation": [{"input": "", "output": "第二天，黄狮精又带着猱狮、雪狮、抟象狮、伏狸狮来到玉华城上空，要孙悟空他们出去迎战。孙悟空和沙僧各自运用谋略，和五个狮子精打得难分上下。就在这时，九灵元圣驾着一团黑云径自到了城楼上，他的九个头都张开血盆大口，抓走了唐僧和玉华王父子。\n\n    孙悟空听见城楼上有人呼叫，就知道中了计，他急忙叫住沙僧小心一点，然后又拔下胳膊上全部的毫毛放入口中嚼碎喷了出来，变出千百个孙悟空，一齐拥上去攻打狮精，打倒了猱狮，活捉了雪狮，擒住了抟象狮，扛翻了伏狸狮，还一棒打死了黄狮精。\n\n    他俩回到城中，王妃哭着告诉孙悟空说玉华王父子和唐僧都被九头狮子怪用法术捉走了。孙悟空安慰了王妃一阵。第二天清早，孙悟空和沙僧来到竹节山，找到了盘桓洞，九灵元圣听到小妖报告孙悟空和沙僧来了，也不穿盔甲也不拿兵器，大摇大摆地走出洞门。\n\n    孙悟空和沙僧一看见老妖，就各自举起兵器打了上去。那个老妖把头一摇，左右两边又变出了八个头一齐张开大口，把孙悟空、沙僧衔住，带回到洞里让小妖绑起来。他命令小妖先打孙悟空一顿，为黄狮精报仇，可是一直打到天黑，棍棒打折了一堆，孙悟空也没有事。\n\n    夜深了，老妖和小妖们都睡熟了，孙悟空用了个法术把身体变小，从绳子里脱身出来，取出金箍棒，朝小妖头上轻轻一敲，小妖就变成了肉饼。他点亮灯，给离近处的沙僧解绳子。猪八戒一看急了，大叫着快帮他解开绳子。不料猪八戒的声音惊醒了老妖。\n\n    孙悟空暗骂八戒坏事，立刻吹灭了灯，也顾不得其他人，用金箍棒打破了几重门逃走了。老妖举着灯火走了过来，发现有一个小妖被打死了，孙悟空和沙僧也逃走了。他赶紧带领小妖们一齐去追赶他们。沙僧跑得慢，又被捉回去捆了起来。\n\n    孙悟空逃走后，叫来了当地的土地神向他询问老妖的来历。土地神告诉他说∶“那个老妖是前年才从天上降到竹节山的，如果想降伏他，就得去东极妙岩宫请他的主人太乙救苦天尊前来帮忙。”孙悟空听完，就驾起筋斗云，直奔东天门找太乙救苦天尊去了。\n\n    孙悟空来到妙岩宫，太乙救苦天尊走下莲花宝座来和他相见。孙悟空说明了来意，天尊就命令身旁的大将到狮子房把狮奴叫来问话。原来狮奴偷喝一瓶酒，沉睡了整整三天三夜，九头狮子私自逃走下到凡界去了。天尊就带领众神仙和狮奴一齐前往竹节山。"}]}
{"conversation": [{"input": "", "output": "来到了竹节山，天尊让孙悟空先去把老妖引出来。老妖在洞中听见孙悟空在外面又是叫骂又是打门，心中非常生气，于是走出洞门张口就咬孙悟空。孙悟空早就有了准备，他转身跳到高崖上面，大骂∶“大胆的妖精，你不知死活，你的爷爷在这呢！”\n\n    天尊念了声咒语，那个妖怪见是自己的主人，四脚伏在地上，现出了原形。狮奴跑过去，抓住了狮子脖子上的毛，边打边骂，然后把锦布的坐垫安放在狮子的背上，天尊骑了上去，大喊一声“走！”那狮子就腾空驾起彩云，返回妙岩宫去了。\n\n    孙悟空进到洞中给玉华王父子、师父和师弟们一一松了绑，带领他们走出盘桓洞。猪八戒放把火，把洞烧了。他们师兄弟三人各自施法术，把玉华王父子和唐僧送回到城中。第二天，孙悟空又叫屠夫把那六只活狮妖杀了，肉分给城中的百姓。\n\n    这时，铁匠打造好了三样兵器，孙悟空他们一连几天教授三个王子武功，一直到完全熟练。临走之前，老王让人端出了一大盘金银感谢他们，孙悟空他们谢绝不收。倒是猪八戒的衣服被狮子精撕破了，要求给他做件新的。\n\n    老王让裁缝给他们各做了一件。\n\n 第36回 金平府观灯遇犀牛\n\n    唐僧师徒四人离开玉华城，走了五六天的路，进入了天竺国外的一个叫金平府的郡城。他们走过了几条巷口，忽然看见前面有一座慈云寺，唐僧就和徒弟们走进寺里，想歇歇马，吃一顿斋饭，然后再走。主持和尚听说他们是来自东土大唐，赶忙施礼迎接。\n\n    吃完斋饭，唐僧催促着徒弟们早点上路。寺里的和尚劝他说∶“再过两天就是元宵节，过完元宵节再走也不迟。”盛情难却，唐僧只好同意了。元宵节这天，寺里的和尚邀请唐僧师徒一齐上街看灯，唐僧师徒就跟随着寺里的和尚一齐来到城中赏灯。\n\n    城中灯火辉煌，笙箫和歌曲的声音不绝于耳。他们来到金灯桥口，就看见三盏像水缸那么大的金灯挂在柱子上，点的油有一种很特别的香气。唐僧一问才知道灯里面点的是名贵的酥合香油，三盏灯的油价值白银五万余两，都是本府的百姓缴纳的。\n\n    正说话的时候，半空中突然响起了呼呼的风声，吓得看灯的人连忙四处隐藏回避。僧人们都说∶“风来了，是佛爷看灯来了，我们赶快回去吧！”\n\n    唐僧听说后就要留下来拜佛，顷刻之间，风中果然出现了三位佛身，唐僧慌忙跪下参拜，孙悟空一看却是三个妖怪。"}]}
{"conversation": [{"input": "", "output": "孙悟空还没来得及张口，一阵狂风刮过来，唐僧立刻就不见了。猪八戒急得东找西找，沙僧也远近四处呼喊。孙悟空说∶“兄弟们不用再叫了，师父已经被妖精捉走了！你们两个和其他的僧人一起回寺看守行李马匹，我跟着这股狂风去追！”说完就直奔而去。\n\n    孙悟空追到天亮，风突然停了，孙悟空落在一处山崖上，正在寻找路径，就看见有四个人赶着三只羊走了过来。孙悟空用他的火眼金睛仔细一看，原来是年、月、日、时四位功曹变的，他们是特地来告诉悟空∶这座山叫青龙山，山上有个玄英洞，住着三个妖精。\n\n    孙悟空问清楚了大妖精叫辟寒大王，二妖精叫辟暑大王，三妖精叫辟避尘大王，就让四位功曹离开。他转过山坳，去寻找妖精的洞府，果然被他找着了。孙悟空不愿冒险进入，就站在大门口高喊∶“妖怪，快点把我师父送出来，不然把你们都打死！”\n\n    小妖们赶紧跑到洞中报告。三个妖王各自拿着兵器走出洞，其他大大小小的牛头鬼怪在左右跟随着。孙悟空看见这情形，挥动着金箍棒就打了过去，三个妖王也各自挥舞着兵器迎战。一直打到天色黄昏，那个辟尘大王把令旗一摇，一群小妖便都围住孙悟空乱打。\n\n    孙悟空不敢再打下去，跳到云上。回到慈云寺，他仔细地给猪八戒和沙僧讲了经过。师兄弟三人害怕妖精当天晚上就害师父，就在晚饭后趁着月光，驾起祥云，来到玄英洞口。孙悟空让师弟们稍等一会儿，他变成个萤火虫进洞探听一下虚实。\n\n    孙悟空飞到唐僧面前，现出了原样，用了一个解锁法帮唐僧脱掉手铐，然后引着师父轻手轻脚地朝洞外走去。没想到在路上碰到了巡逻的小妖。孙悟空一棒打死了两个小妖，还有一个小妖逃脱了，他边跑边叫∶“毛脸的和尚钻到洞里来杀人了！”\n\n    三个妖王听到了叫喊声，赶紧爬起床就连连叫着∶“要捉住他！”唐僧吓得手脚酥软，迈不动步。孙悟空怕被围住了，只好丢下师父，独自一人杀到洞外，看见猪八戒和沙僧，简单地述说了发生的事情。三个人再听洞里，没有一点动静，担心妖王要伤害师父。\n\n    猪八戒急了，抡起钉耙朝着石门就打，将门打得粉碎。刚往回走的妖王听到洞门被砸烂了，气得又转身杀了出来。双方打得难分难解，辟寒大王一声号令，小妖们一拥而上，绊倒了猪八戒和沙僧，捆起来押进洞里。孙悟空跳上云头跑了。"}]}
{"conversation": [{"input": "", "output": "孙悟空离开了玄英洞，一直奔向九重云霄，到天界去搬救兵。他在西天门遇上太白金星。太白金星听了孙悟空讲述的遭遇，说那三个妖精是犀牛精，只要四木禽星下界去就能降伏三妖，说着就带孙悟空到灵霄宝殿，奏明玉皇大帝。\n\n    玉帝派许天师和孙悟空一起到斗牛宫，叫四木禽星下到凡界降妖。四木禽星角木蛟、斗木獬、奎木狼、井木犴接到御旨，就和孙悟空一齐驾云来到了青龙山玄英洞上空。四木禽星说∶“大圣，你先去找那三个妖精讨战，把妖精引出来，我们就跟着动手。”\n\n    孙悟空到洞门前一阵叫骂。三个妖王气得率领着小妖出了洞门，摆了个圈子阵，把孙悟空围困在阵子中间。四木禽星从天上降下来，各自抡起兵器喊道∶“造孽的畜牲，不准动手！”大小妖们一看见四木禽星，都现出了原来的样子，满山乱跑。\n\n    三个妖王也现出了原来的模样，原来是三只犀牛精，他们一直向着东北方向逃去。孙悟空和井木犴、角木蛟紧追不舍。斗木犀和奎木狼在山谷里和山头上把那些牛精活捉的活捉，打死的打死，然后进到洞中救出了唐僧、猪八戒和沙僧。\n\n    两位禽星要去帮助孙悟空捉拿妖王。猪八戒和沙僧送走他俩以后，回到洞里寻找出一担布绸金银，搬到洞外，又请师父到山崖上坐稳，然后猪八戒放了一把大火，把玄英洞烧成灰烬。师徒三人这才慢慢找路回慈云寺去。\n\n    斗木獬、奎木狼驾着云一直追到了西洋大海，远远地就看见孙悟空在海面上吆喝，就降了云头。原来妖精已经钻进水里，井木犴、角木蛟也追到了水中，孙悟空留在水面上把守，防止他们逃走。这时孙悟空见来了帮手，便让他们在海面上拦截，自己念了个避水咒，到海底帮着作战。\n\n    孙悟空来到了海底，看见井木犴、角木蛟正在和三妖打得不可开交，就立刻抡棒跳过去帮忙。三妖本来就已经十分疲倦了，看孙悟空来了，吓得又朝海中心逃去。巡海夜叉看到，急忙回水晶宫给龙王报告。老龙王就命令摩昂太子带领兵士去帮忙。\n\n    摩昂太子率领着龟将鳖帅、虾兵蟹卒杀出水晶宫，挡住了犀牛精的去路。犀牛精被前后夹击，就慌忙四处逃窜。那个辟尘被摩昂太子率领的士兵扳倒在地，抓着他的四个蹄子捆在一起；这时井木犴一怒现了原身，一口咬断了辟寒的脖子；角木蛟也同时揪住了辟暑。\n\n    他们来到水晶宫里锯下了辟寒的角，孙悟空带在身上，和四木禽星押上辟暑和辟尘，告辞了龙王，驾着云回到了金平府。孙悟空在空中大叫，告诉军民们天神已经降伏了作恶多年的犀牛精，从今以后再不要献酥合香油供金灯了。"}]}
{"conversation": [{"input": "", "output": "猪八戒、沙僧听到了孙悟空的叫喊也纵身跳上云端，说∶“把这两个妖怪推下去，让本地的军民都来看看，四位星君也请下凡一趟。”于是四位星君踩着一簇彩云，降落到府堂之上，看得府县的官员、军民百姓，急忙摆设香案，叩拜天神。\n\n    猪八戒的性子上来了，拿了一把戒刀，把辟尘和辟暑的头砍下来，又锯下四支角。孙悟空说∶“四位星官，请把这四只犀角拿到上界去，进贡给玉皇大帝，回去缴旨吧！”他又把自己身上带的两只犀角一支留在了府堂，一只准备带到灵山敬献佛祖。\n\n    四星君拿上了犀牛角，和孙悟空告别，就驾上彩云回到天宫去了。金平府的县官按照孙悟空的意思，贴出告示，说下一年不许再点金灯，然后又建起了一座四星降妖庙，并且为唐僧师徒四人建立了生祠，立了石碑并刻上文字，传于后世。\n\n 第37回 天竺国招亲逢玉兔\n\n    第二天天还没有亮，唐僧师徒趁寺内的僧人还在睡觉的时候，就悄悄起来收拾行李，开了山门，找路走了。他们餐风露宿，一直走了半个月。一天傍晚，他们师徒正准备投宿，就看见前面有一座大寺院，山门上写着斗大的几个金字∶“布金禅寺”。\n\n    山门下面挤满了挑担的、推车的、背包的、各种行人。他们一见唐僧师徒走来，立刻让出了一条道路，直到金刚殿前。一位老和尚从里面走出来迎接，唐僧赶紧施礼，报上了自己的来历，老和尚听完后，说∶“请高僧到室内喝茶、吃饭。”\n\n    唐僧问老和尚∶“为什么山门前有那么多的客商？”老和尚回答说∶“在前面的百脚山下，有一座鸡鸣关，这几年经常有蜈蚣出现，挡在路上咬伤行人。只有在天亮鸡叫的时候，蜈蚣躲开了，行人才敢过关。”这时老和尚便邀四人先进斋饭。\n\n    斋饭用毕，上弦月升起来了，唐僧让孙悟空陪着在月光下散步。这时院主在一个小和尚的陪伴下来看望唐僧。他俩说了一会儿话后，院主就建议唐僧去看看曾经请佛讲经的地方，唐僧和孙悟空很高兴地同意了。院主就让小和尚打开后门，三个人走了进去。\n\n    走到石台上，唐僧觉得有些累了，就坐下来休息。忽然听见一阵娇滴滴的女子哭声。唐僧问∶“是什么人在哭？”院主把小和尚叫到门外站着，然后对着唐僧跪下去。唐僧赶忙搀起他，问∶“老院主为什么要行此大礼？”\n\n    院主这时才说明了事情的原因。\n\n    去年这天的晚上，老院主忽然听到一阵风响，接着就又传来了一阵伤心的哭声。于是老院主找到后院，看见门外面坐着一个女子，就问她的来历。"}]}
{"conversation": [{"input": "", "output": "那个女子说∶“我是天竺国的公主，正在月光下赏花，被风吹到这儿来了。\n\n    ”院主分不清真假，就把她锁到一间空房里。\n\n    院主又怕少女在寺院中有些不方便，就把空房用砖头砌死，只留下一个能递饭进去的小洞。和尚们来问，院主就撒谎说∶“这是一个妖怪，被我捆住了。”那个女子完全明白院主的意思，就装疯卖傻，白天说一些胡话，到夜深人静的时候才敢想爹娘，偷着哭泣。\n\n    院主进城打听了几次，都说公主在宫中并没有走失。院主讲到这里，就又对唐僧拜倒，说∶“如今幸好禅师来到这个地方，希望能见到国王讲明情况，救助善良的好人。”唐僧和孙悟空都表示愿意做这件事。这时天已经快亮了，三个人各自到房里休息去了。\n\n    第二天鸡叫的时候，山门下的客商们开始忙着点灯做饭。唐僧师徒也连忙起床收拾他们的行李。吃完早饭，跟寺里的和尚道了谢就告辞上路了。他们和客商一起到了鸡鸣关前。这时天快亮了，可是大家依然觉得冷风袭人，阴气不散，让人感到胆战心惊。\n\n    他们走进天竺国皇城，看见有一个驿馆，就走进去。驿馆的官员问清楚了唐僧的来历和去向。当他听说唐僧要面见国王倒换文牒时，告诉他们说∶“你们来得正好，今天公主在十字街头抛绣球招驸马，国王还在宫殿之上等着，没有退朝呢！”\n\n    孙悟空陪着唐僧一起到宫殿上交换文牒。出了驿馆，只见大街小巷全都挤满了人，吵吵闹闹地去看公主抛绣球。孙悟空要跟着去看，唐僧不肯，悟空就说∶“到彩楼就能看见公主，就可以分辩出真假了。况且皇帝等着公主的喜报，又怎么肯理会朝中的事情呢？”\n\n    唐僧这才答应了。两人随着人潮挤到彩楼的前面。原来这个公主是妖精变化的，她知道唐僧取经一定经过天竺国，所以就用法术赶走了真公主，又假说她要抛绣球招驸马，想和唐僧成亲，要取走唐僧身体里的元阳真气，练道成仙。她早就等着唐僧了。\n\n    假公主见唐僧来到彩楼下，就把绣球一抛，不偏不斜正好落在唐僧的头上。楼上的宫女都喊∶“打着和尚了！”那些专门来接绣球的王孙子弟一拥而上，想抢绣球。孙悟空大喊了一声，一下子长成了三丈多高的巨人，众人吓得四散而逃。\n\n    孙悟空恢复了本来的样子。看见宫女、太监来参拜唐僧，说∶“迎请贵人到宫殿上贺喜。”唐僧埋怨孙悟空不应该捉弄师父。孙悟空贴在唐僧的耳朵上悄悄说了几句话，最后说∶“这招叫做依婚降妖计。你只要给国王说个明白，召徒弟们入宫，到时我自然有办法。”"}]}
{"conversation": [{"input": "", "output": "唐僧被宫女、太监们拥上了宫殿，连忙把自己的来历告诉了国王，请求国王给他倒换关文，放他去西天取经。国王本来也想放了唐僧，可是假公主就是不答应。国王只好传下圣旨，选择一个好日子，给公主和唐僧他们两人举行结婚大典。\n\n    唐僧没有办法，想起了孙悟空的话，就叩头奏明国王∶“我的三个徒弟还在驿馆，希望陛下把他们叫来，倒换了公文，我再嘱咐他们几句话，让他们早点去取经。”国王同意了唐僧的启奏，当时就命令内侍去叫孙悟空他们三人上殿。\n\n    过了一会儿，孙悟空、猪八戒、沙僧来到了金殿上，国王看他们三个人相貌丑陋，心里很害怕，壮着胆子让他们报清来历。三个人报出齐天大圣、天篷元帅、卷帘将军的来历后，国王慌忙从龙床上下来，连声称呼他们是神仙亲眷。\n\n    国王就命令当驾官打扫干净御花园的亭台楼阁，请驸马和三位高徒去休息。唐僧一到御花园里的住处，看到旁边没有人，就责备孙悟空说∶“惹出了这样的事，怎么办呢？”孙悟空说∶“国王脸上有阴暗的颜色，但是还没有看见公主，不知道是真还是假？”\n\n    高兴了好几天，结婚的日子很快就到了。国王满心欢喜，他正打算去御花园看望驸马，后宫的太监匆匆跑来启奏说∶“正宫娘娘请皇上过去。”国王马上赶到昭阳宫。原来，假公主害怕在婚礼上见到孙悟空，识破她的原形，就说害怕他们长的丑陋，让国王打发他们走。\n\n    孙悟空早就想到了，所以就在当驾官和仪制司来请他们时，他们就收拾好了行李、马匹，一直走到宫殿的台阶下。国王让孙悟空他们三人走到跟前说∶“把你们的关文拿上来，我把关印盖宝花押交给你们，而且我还准备了许多路费，送你们早点上路去灵山参见真佛。”\n\n    孙悟空不要那些金银，只是拿过了关文，转身就要走，吓得唐僧赶紧拉住孙悟空。孙悟空捏着师父的手掌，又使了一个眼色。唐僧虽不放心，但也只好松开了手。三个人走到金殿下，猪八戒不停地回头看师父，问悟空说∶“我们真的要走吗？”\n\n    孙悟空一句话也不说，带着猪八戒和沙僧来到了驿馆，说∶“你们两个在这等着，既不要出去，也不要和我说话，我去保护师父了。”说完拔了根毫毛变个假悟空留在驿馆，而他自己变作了一只蜜蜂，“嗡嗡”地飞回到金殿去找师父了。"}]}
{"conversation": [{"input": "", "output": "孙悟空落到唐僧的帽沿上面，轻轻地叫∶“师父，我回来了。”唐僧听到后，松了口气。过了没多久，宫官来请唐僧去会亲。国王心里高兴极了，就带着驸马一起去公主的住处，让唐僧和公主两人见见面。孙悟空叮在唐僧的帽沿上，也跟着进到里面。\n\n    国王一进宫，娘娘和公主都赶紧出来迎接。孙悟空看见公主头顶上微微露着妖气，但不是那么凶恶，就爬近唐僧耳边，小声说∶“师父，公主是个假的，等我现身出来捉住这个妖精。”唐僧赶忙说∶“不可以。千万不要吓坏了国王和王后。”\n\n    孙悟空当然听不进去，他大喊了一声，现出了原样，抓住假公主大声地骂∶“妖怪！你在这里弄假成真的享受荣华富贵，还不知道满足，竟然欺骗我师父，要破坏他的纯阳真气！”顿时，国王、后妃、宫女们被吓得一齐又哭又叫，东躲西藏，乱成一团。\n\n    那个妖精看已经被孙悟空识破了，挣脱了孙悟空的手，扔下身上的一些饰物，跑到御花园里的土地庙里，拿出了一根短棒子来打孙悟空。两个人从地上一直打到空中，吓得全城百姓、文武百官们胆战心惊。唐僧告诉国王说这个公主是个假的。\n\n    孙悟空和妖精打斗了半天也分不出胜负，就把金箍棒扔了起来，叫了一声“变”，金箍棒一变十，十变百，百变千，在半空中好像蟒蛇一样在不停地游滚，围着妖精乱打。妖精这下手忙脚乱了，她变成一道清风向九重云霄逃去。孙悟空把金箍棒收回，追赶妖精去了。\n\n    孙悟空的筋斗云比妖精还快，他赶到妖精的前面挡住她的去路。妖精又与孙悟空打到了一起，他们打斗了十几个回合。妖精想溜，就一晃身，变成一道金光，朝正南方向逃走了。孙悟空追到一座大山前面，妖精收住了金光，就找不到她了。\n\n    孙悟空害怕妖精脱身后又回到天竺国去伤害师父，就看清了这座山的形状，驾着云又返回了天竺国，降落到皇宫里。他看见师父安然无恙，就回到驿馆叫来了猪八戒和沙僧，要他们好好保护师父，然后就又翻上筋斗云转回到山里寻找妖精去了。\n\n    孙悟空来到那座大山前面，找了好一会儿也没有找到妖精的踪迹，就念起真言，叫来了土地、山神，问他们山上有没有妖精。两位神仙告诉悟空这是毛颖山，山上只有三个兔子洞，没有妖精。孙悟空就让两位神仙带他到三个兔子洞那儿去找找。"}]}
{"conversation": [{"input": "", "output": "他们一直走到山顶，发现了一个大洞，用两块大石头把洞门堵住了。孙悟空取出了金箍棒砸碎了堵在门口的石头，一看，妖精果然藏在洞里。那个妖精猛地跳了出来，一边和孙悟空打一边骂土地和山神说∶“死老头子，谁让你们带他来？一会儿我再找你们算帐。”\n\n    他们又打了十几个回合，那个妖精支撑不住了，孙悟空挥棒正要往下打，突然听到九重云霄上有人大声喊∶“大圣，请棒下留情，别打死她。”孙悟空回头一看，原来是太阴星君和嫦娥仙子来了。原来这个妖精竟是广寒宫里捣仙药的玉兔。\n\n    太阴星君告诉孙悟空说天竺国的公主原先是月宫中的一名素娥，因为想念凡尘就下界投生。她曾经打过玉兔一掌，玉兔记仇，去年把素娥抛到荒野受苦。孙悟空恨玉兔差一点破坏了师父的元阳，举棒要打，太阴星君不断地向他求饶，孙悟空只好勉强答应了。\n\n    孙悟空说∶“饶了她可以，可是你要让她现出原形，到天竺国让国王看看。”太阴星君当时就用手朝玉兔一指，玉兔就显出了原形。孙悟空看见非常高兴，他带着太阴星君、嫦娥仙子和玉兔一齐乘着皎洁的星月，驾着五彩祥云，朝天竺国去了。\n\n    国王和唐僧他们都在御花园里等着孙悟空捉妖回来，忽然抬头看见正南天上有一片美丽的彩霞，又听见孙悟空在空中大声喊∶“天竺国王陛下，你们都来看看，这两位神仙是太阴星君和嫦娥仙子，这个玉兔就是赶跑真公主后变化的假公主。”\n\n    大家看见了都赶忙对着夜空跪倒叩拜。孙悟空降落了云头，回到金殿前面。太阴星君、嫦娥仙子带着玉兔迳自回月宫去了。国王感谢了悟空后问他∶“那我的真公主现在在哪呢？”孙悟空说∶“你的真公主现在在布金禅寺里。等到明天，我带你去找真公主回来。”\n\n    第二天一早，国王就传圣旨∶“东西二宫守殿，掌朝太师卫国，我要和正宫娘娘带领文武百官和四位神僧去布金禅寺把公主迎回来。”没用多久，皇上他们来到了布金禅寺，院主带着国王来到了后院的破屋跟前。那个公主看见有人过来，就又装起疯了。\n\n    国王命令院主打开门，皇后认出里面关的就是公主，顾不得她身上的污秽，一把搂住公主，大哭起来。国王命令宫女给公主沐浴更衣后，先感谢了唐僧师徒的救命之恩，又谢了院主供养之情，封院主做报国僧官，传旨重修寺院。"}]}
{"conversation": [{"input": "", "output": "国王回到宫殿以后，摆设宴席感谢唐僧师徒，还要为他们画像供奉，孙悟空说∶“嗨，不用了，布金寺的百脚山里最近有一些蜈蚣挡在路上伤人，国王如果能选一千只公鸡放到山上，吃了蜈蚣，方便商客，这不比画像供奉强上百倍吗？”\n\n    国王非常高兴，当时就下旨选了一千只大公鸡放到山里，那些蜈蚣一见到公鸡，全都成了直棍，任鸡逐吃。只一天时间，百脚山的大小蜈蚣全被公鸡吃光了。国王将百脚山改为宝华山。\n\n    第二天，国王叫来画师，画下了唐僧师徒的容貌，供奉在华夷阁上。又叫公主穿戴整齐，出来拜谢唐僧师徒的救难之恩。唐僧告辞了国王又要向西天取经去了。国王让唐僧坐上他的车子，派官员送他们一段路程，皇后、妃子及臣民们都来叩谢。\n\n 第38回 寇员外喜待圣唐僧\n\n    唐僧师徒四人晚睡早起，奔波了将近十四年，这天来到铜台府的地灵县。县里有个大户，户主姓寇名洪，人们都叫他寇员外。这个寇员外是个善人，经常给和尚们施舍斋饭。他听说唐僧师徒来自东土大唐，非常高兴，一定要留唐僧他们多住几天。\n\n    唐僧急于取经，在寇员外家度日如年。寇员外见实在挽留不住，就邀请了亲戚朋友、邻居乡亲等人，又请了些和尚、道士、吹鼓手一起送唐僧师徒上路。这场面正好被县里的一伙强盗看见，他们决定趁天黑雨大，打劫寇家。\n\n    当天晚上，这伙强盗手拿短刀、棍棒等武器，举着火把、松脂，灯笼砸开了寇家的大门。他们翻箱倒柜，掀桌砸椅，不仅把金银财宝全抢光，而且连绸缎、衣物也一掠而空，寇员外拖住强盗的头领，央求他留下几件衣服抵御寒冷，却被强盗头一脚踢死在门口。\n\n    强盗走后，寇家男女老少抱着寇员外的尸体大哭。寇夫人想这事是由唐僧师徒引起的，很生气，对两个儿子说∶“昨天晚上我藏在床底下，见拿火的是唐僧，拿刀的是猪八戒，搬金银的是沙僧，打死你们父亲的是孙悟空。\n\n    ”两个儿子写了状纸，告到官府。\n\n    这天晚上唐僧师徒在一间破屋子里避雨，天亮后才继续往西走。正好昨天晚上的那伙强盗也向西逃，远远看见唐僧师徒，想寇家一定给了他们许多银两，决定连东西带马一起抢走，于是手拿凶器，跑到路上，站成一排。\n\n    唐僧一见，吓得心惊胆颤，沙僧、八戒也不知该怎么办，悟空笑着上去问∶“嘿嘿，各位干什么的？”强盗说∶“大爷是要买路钱的。”悟空装作很害怕地说∶“我们四个，我是管账的，你把他们三个放了，我就把钱全给你们。”"}]}
{"conversation": [{"input": "", "output": "强盗们信以为真，让出一条路放唐僧、八戒、沙僧过去了，悟空见他们过去了，就低头打开包袱，乘机抓了把土，念个咒语，往上一撒，喊一声“住”强盗们立刻咬牙瞪眼，直直地站着，动弹不了了。原来悟空用了定身法。\n\n    悟空叫回师父和师弟，拔些毫毛变成绳索，分给八戒。两个人把强盗全绑了起来，然后又念解咒，让强盗醒过来。悟空手拿兵器就地审问，强盗们不敢不答话，把昨天晚上打劫寇员外的事全招了。\n\n    唐僧吩咐徒弟们夺下强盗的赃物，送还寇家。悟空夺过赃物，部分放在马上，其余的打成包裹，让八戒挑着，然后将身子一抖，收回毫毛，强盗立即松了绑，逃命去了。唐僧师徒转身向回走，给寇家送财物去。\n\n    走了不远，一群官兵拥过来，把唐僧师徒团团围住，叫道∶“和尚，杀人抢劫，你们知罪吗？”不容分说，先把唐僧抓下马，用绳捆上，又把悟空他们也捆上，穿在扛子上，抬着回城去了。\n\n    唐僧师徒被押到大堂上，才知道被诬告了，被官兵拷打逼问了一阵后，关进了监牢。半夜，悟空用法术挣脱绳了索，变成蠓虫，一直飞到寇员外家，见一家人围着厅里的棺材在哭。\n\n    悟空叮在棺材头上，先咳嗽了一声，吓得寇家老少魂飞魄散。悟空学着寇员外的声音说∶“都是因为你们说假话，陷害无辜，阎王派我来跟你们说，要你们趁早去救唐僧师徒，不然，全家老少一个也活不了。”\n\n    寇员外的两个儿子连忙磕头，答应天亮就去官府。悟空又飞到刺史家里，见刺史正对着一幅画烧香祷告，就变到画中骑马人身上问道∶“你为什么把四个去灵山取经的仙僧关押住？快点放他们！”刺史哪敢不答应。\n\n    悟空飞到地灵县大堂，天已经亮了，就用了个变大的法术，从空中伸下一只大脚，踩在大堂上说∶“你们听着，我是玉帝派来的浪荡游神，你们把去西天取经的仙僧监押了，这还得了！快点放了，要不，我就把你们这踏平。”\n\n    悟空干完这些事，又飞回监牢，变回原样，钻进绳套里。一会儿，狱卒果然把他们都放了，刺史、知县带领大小官员全来牢房迎接，连连赔罪。唐僧把详细情况说了一遍，众人忙说∶“错怪你们了，还请原谅。”\n\n    悟空看众人陪师父说话，让八戒、沙僧保护师父，他一个筋斗云到幽冥界，向地藏王菩萨要回寇洪的魂魄，放到袖子里，驾云回到了寇家，让八戒橇开棺材盖，把他的魂推到身上，一会儿，寇员外就被救活了。\n\n 第39回 雷音寺如来赐真经"}]}
{"conversation": [{"input": "", "output": "第39回 雷音寺如来赐真经\n\n    悟空救活寇员外后，继续和师父赶路，走了六、七天，忽然看见前面高楼耸立，云阁冲天，悟空说∶“师父，取经的地方到了，师父快下马。”唐僧一听慌忙下马，走到楼阁前，一个道童站在山门口问∶“来者可是东土取经人！”\n\n    悟空认出他是灵山脚下玉贞观的金顶大仙，忙告诉师父，唐僧上前行礼后，大仙领唐僧师徒进了观，又叫小童烧香汤给唐僧沐浴，说这样才好登上佛地。第二天，唐僧换上锦袈裟，手拿锡杖，拜辞了大仙，大仙将唐僧引上法门。\n\n    唐僧师徒往前走了五、六里，看见一条大江波浪翻滚，约有八、九里宽，既没有人，也没有船，唐僧又惊又愁。悟空见远处有座桥，就拉着师父过去，没想到是根独木桥，桥边的匾上写着∶“凌云渡”三个字。\n\n    唐僧不敢过，要另找路。悟空见师父和师弟都不敢过，就跳上独木桥，摇摇摆摆跑了过去，高叫道∶“过来！”可是师父、师弟仍不敢过，就跑过来拉着八戒上桥，八戒害怕得趴在地上说∶“太滑了，我过不去。”\n\n    这时，忽然看见一个人撑了条船过来了，船到岸边，唐僧师徒发现是只无底船。悟空火眼金睛，认出撑船的是接引佛，但没有说出来。唐僧害怕，不敢上船，接引佛说∶“船虽然没有底，古往今来都能普渡众生。”\n\n    唐僧还在怀疑，悟空趁他不注意，把他往船上一推。唐僧站不稳，跌进了水里，接引佛一把将他拉到船上。唐僧边抖衣服边埋怨悟空。这时，悟空已经把八戒、沙僧和白马都拉到船上了。接引佛轻轻一撑，船飞快地驶向对岸。\n\n    船到江心，上游忽然漂下一具死尸。唐僧见了大吃一惊，悟空、八戒和沙僧指着尸体一齐说∶“师父别怕，那是你！”不一会儿，船过了凌云渡，师徒上岸后，悟空才告诉唐僧刚才那人是接引佛，师父已经脱了凡胎。\n\n    师徒四人继续向前，不久就登上了通向灵山的石路，逍逍遥遥，来到雷音寺山门外。四大金刚见了唐僧忙行礼，一位金刚说∶“圣僧稍等片刻，等我进去禀告一声。”说完，报到了二门上。\n\n    二门上又报到三门上。三门神僧急忙到大雄宝殿，向如来佛祖报告。如来听后十分高兴，叫八大菩萨、四大金刚、五百罗汉、三千揭谛、十一大曜、十八伽蓝排成两行，然后传出金旨，召唐僧师徒进殿。\n\n    唐僧师徒来到大雄宝殿，见了如来倒身就拜，奉上通关文碟说∶“奉大唐皇帝旨意，来拜求真经，以济众生，望我佛慈悲，早赐真经，也好回国。\n\n    ”如来佛就将经卷的事讲了一遍。"}]}
{"conversation": [{"input": "", "output": "”如来佛就将经卷的事讲了一遍。\n\n    如来叫阿傩、伽叶两位尊者带唐僧师徒去用斋，用斋后到珍楼宝阁领取经典。阿傩、伽叶领唐僧看完经名后，问唐僧有没有东西送给他们，唐僧说来得太远，没带东西。阿傩、伽叶笑着说∶“好呀，白给你们经，太便宜你们了！”\n\n    悟空见他们不肯传经，叫起来∶“师父，我们去如来佛那里告他们。”\n\n    阿傩、伽叶忙说∶“别叫，到这边来拿经吧。”八戒、沙僧劝住师兄，转身接过经书，一卷一卷放在包里，驮到马上，其余的包成包袱，由八戒和沙僧挑着。\n\n    唐僧师徒叩谢了如来，又拜辞了众神仙，下山赶路了。正走着，忽然闻见阵阵香气，只听见一声巨响，半空中伸出一只大手，把经书全都提走了。\n\n    吓得唐僧连连叫苦，悟空拿出金箍棒，跳上云追过去。\n\n    原来宝阁上的燃灯古佛听见阿傩、伽叶传经，知道他们传给唐僧的是无字经书，就叫白雄尊者故意抢经，好让唐僧再来取有字的真经。白雄尊者见悟空追过来，忙将经包撕碎，抛了下来，然后回去报告古佛。\n\n    唐僧师徒四人连忙收拾散落的经卷，打开一看，卷卷都是白纸，悟空想这肯定是阿傩、伽叶没要到东西，故意传给无字的空本。决定去向如来佛告状。于是，师徒四人又回到雷音寺。\n\n    如来佛听悟空讲完后笑着说∶“这事我早就知道，因为经不能随便传，也不能随便取。原来比丘给人家讲经，要三斗三升黄金，我还嫌他要得太少了。这本是无字真经，只是你们东土的人看不懂罢了。”\n\n    阿傩、伽叶奉如来的金旨传给有字真经，他们来到传经宝阁，仍旧要东西。唐僧只好拿出紫金钵盂给他们。阿傩接过，微微一笑，伽叶进阁去取经卷，唐僧叫道∶“徒弟们，好好看看，别像上次一样。”\n\n    如来请灵山众佛、圣僧召开传经大会，传经会散后，打发走了唐僧师徒，观音菩萨跟如来说∶“取经成功，要经过十四年，共五千零四十天，现在还有八天。”如来忙令四大金刚驾云送圣僧回国，八天内再把圣经送回来。\n\n    四大金刚刚赶上唐僧，叫道∶“取经的，跟我来！”唐僧等人连同白马立即飘飘荡荡，驾在云上。一天一夜后，揭谛赶上来，凑在金刚耳边说了一些什么话，金刚听后，把风按住，唐僧四人连马一块摔在地上。\n\n    原来，观音菩萨在查看唐僧取经路上的历难簿时，发现佛门九九归真，唐僧只受了八十难，还少一难，所以命揭谛去赶金刚，让唐僧再遇一难。唐僧等人落地后，发现已经来到通天河西岸，找不到船和桥，没有办法过河。"}]}
{"conversation": [{"input": "", "output": "忽然听见有人叫喊∶“唐圣僧，来这里！”师徒们抬头张望，见一个大白赖头龟在岸边探着头叫∶“师父，你才回来，我等你好几年了。”唐僧等人又像去西天一样，一齐上了龟背，直向东岸驶去。\n\n    老龟四脚着水，跟走平地一样，快到东岸时，天有点黑了，老龟问唐僧∶“那年托你向如来佛祖问我几时能修成人身，你问了没有？”唐僧专心取经忘了问，所以低着头不敢回答。老龟生气了，把身子一晃，沉下水去。唐僧师徒全部掉到水里。\n\n    幸亏离岸不远，唐僧已经脱了凡胎，没有沉下去，白马是龙，八戒、沙僧水性好，悟空神通广大，他们帮师父登上东岸。忽然又刮起一阵狂风，电闪雷鸣，砂石乱飞，唐僧师徒忙按住经包，悟空拿着棒在一边守护着。\n\n    师徒四人劳累了一夜，天亮时才风停雷止。太阳出来后，他们忙打开经包晾晒经卷。一个渔民发现他们，忙叫来陈家庄的陈澄等人。当年悟空、八戒救过陈家的儿女，陈澄没忘恩情，请唐僧师徒进庄休息。\n\n    盛情难却，唐僧师徒收拾起经卷，跟陈澄来到陈家庄，全庄男女老幼都到村口迎接。在陈家用过饭后，唐僧就要告辞，陈家兄弟和全庄的人都不让走，唐僧师徒当天晚上就在庄里过夜。\n\n    当天夜里，唐僧守着真经，一步都不敢离开。半夜，他把徒弟们叫起来，牵上马，挑着担，让悟空设法打开庄门，顺着小路往东走。这时，半空中又响起金刚的叫声。“逃走的，跟我来！”顿时，唐僧师徒连马带经升到空中。\n\n    四大金刚不到一天就把他师徒送到了东土大唐的京城长安。四大金刚说∶“圣僧，为了不现金身，我们不下去，大圣他们三个也不用下去了。你自己传了经就回来，跟我们一起回灵山缴旨。”\n\n    悟空说∶“你们话虽然有理，但我师父一人挑不动担子，又牵不了马。\n\n    我们必须送他才行。”金刚说∶“观音菩萨规定八天返回，现在还有四天多，你们快去快回，不得延误。”说完，便将唐僧四人放到地上。\n\n    那唐太宗自从贞观十三年送走唐僧后，就叫人在长安城关外修了一座望经楼，并且年年都来这。这天太宗刚好出宫来到望经楼，忽然看见西方满天瑞气，并飘来阵阵香气，远远见唐僧师徒过来，忙率领文武官员下楼迎接。\n\n    唐僧见了太宗连忙下拜，太宗搀起唐僧问∶“那三位是什么人？”唐僧说是途中收的徒弟，太宗十分高兴，忙叫他们一块回宫。满城的人都知道取经的人回来了，纷纷出来迎接。唐僧原来住的洪福寺里的大小僧人更是特别高兴。"}]}
{"conversation": [{"input": "", "output": "唐僧进朝后，叫悟空、八戒、沙僧抬来包袱，把经卷取出来，由官员传递给太宗。太宗问起取经的经过，唐僧一一奏明∶走了十万八千里的路，历经十四个寒暑，经过了许多王国，唐僧叫悟空把通关文牒取出来呈给太宗。\n\n    第二天早朝，唐太宗对群臣说，唐僧的功德极大，他一夜没睡，想了一篇序文，准备赠给他，当时叫人记了下来，然后召唐僧上殿，将序文递给唐僧说∶“为答谢你的功德，我想了篇序文，不知好不好。”唐僧忙叩头谢恩。\n\n    太宗又叫唐僧把真经讲诵一遍，唐僧说如果要讲真经，必须找佛地。太宗忙命官员把经书各捧几卷，送到圣洁的雁塔寺。太宗亲自到雁塔寺，听唐僧诵经。唐僧登上高台，刚要诵读，四大金刚现出身在空中叫道∶“诵经的，跟我回去！”\n\n    唐僧听到喊叫，正在迟疑，悟空、八戒、沙僧、连同白马，早被香风卷到空中。唐僧只好放下经卷，跟着腾空于九天云霄，慌得太宗和文武百官连忙跪下，朝空中礼拜。\n\n    四大金刚驾着香风，带着唐僧师徒和白马返回灵山，连去带来，刚好八天。这时，灵山众神，都来听如来佛祖讲经，四大金刚领着唐僧师徒进殿，拜见如来，缴了金旨。\n\n    如来把唐僧师徒叫到座前封职。唐僧封为旃檀功德佛，孙悟空封为斗战胜佛，猪八戒封为净坛使者，沙和尚封为金身罗汉，白马封为八部天龙，各归佛位，超脱凡尘。封职后，唐僧师徒个个欢天喜地，叩头谢恩。\n\n    如来又命揭谛带白马到灵山后崖化龙池。谒谛把马推到池子里，立刻，白马化成一条金龙飞了出来，盘绕在山门里擎天华表柱子上。悟空请求师父取下头上的金箍儿，唐僧说∶“你已成佛，自然就去了。”悟空抬手摸头，果然没有了。\n\n    从此以后，旃檀佛、斗战胜佛、净坛使者、金身罗汉、天龙马及诸众佛祖、菩萨、圣僧、罗汉、揭谛、比丘、优婆夷、优婆塞，各山洞的神仙，大神丁甲、功曹、伽蓝、土地、一切得道的师仙，到此各回本位。"}]}
{"conversation": [{"input": "", "output": "《西游记》：中国神话文化的大器晚成\n　　杨 义　\n　　一\n\n　　中华民族厚德载物的器量和品性，使整个文化思潮在宋元、尤其是明中叶以后，趋向儒、佛、道三教归一。三个在渊源、本质、地位、命运上互异的宗教流派，于争执正统和教理互借之中，都在“心”字上大做文章，都讲究性命之学，并认为心性问题是三教的“共同之源”。这种排除华夷之辨、正统异端之争的多教共源论，实在是西方世界历尽宗教战争苦难的人们所难以想象的。而当我们从文化角度探讨《西游记》之时，是绝不应忽视这种民族器量和思潮流向的。\n\n　　三教互渗而殊途同归地探讨心性，实际上反映了一种疏离繁琐的教理和词章考据，返回到主体本性，而又以这种主体本性去契合天地玄秘的内在要求。它依然是一种天人合一论，只不过是以“心”为中心的天人合一论。最早反映这种文化潮流的趋向的是唐代禅宗六祖慧能从“即心是佛”的角度来契合天人合一的宇宙观；而明代大儒王阳明的心学体系则以“致良知”这个心学精蕴，去阐释和实践孟子之所谓“尽其心者知其性也，知其性则知天矣”①的古训。元、明道教的主要派别全真教在创教伊始的金代，便主张“心中端正莫生邪，三教搜来做一家”，把《孝经》、《心经》和《道德经》作为其徒众的讽诵经典。这一点，只要比较一下唐玄宗主张“三教并列”时，自注《孝经》、《道德经》和《金刚经》颁布天下，就可以明白它以《心经》取代《金刚经》，适可成为“三教归一”实际上是“三教归心”这股潮流的极好象征。\n\n　　这种三教归一，借发掘自我的生命根性去体悟天地玄奥真谛的文化思路，也是《西游记》作者汲取当时的文化思潮而创造神话世界的基本思路。由于这部神话小说是以唐僧取经作为贯穿线索的，行文间对佛教的褒扬似乎多于道教，其实不然。写孙悟空在车迟国与虎力大仙等的斗法，贬抑的是道教的符箓派；在比丘国识破白鹿精以一千一百一十一个小孩心肝作海外秘方的药引，贬抑的是道教的外丹派。但对于主张性命双修的内丹派，作者反而是认同的。这不仅表现在书中多用心猿意马、金公木母、婴儿姹女、灵台方寸一类比喻性术语，而且一些诗词也取自道禅融合的典籍。比如第十四回的卷首诗：“佛即心兮心即佛，心佛从来皆要物。若知无物又无心，便是真心法身佛。”便是点化了宋代道教内丹学集大成者张伯瑞的《禅宗诗偈》中的《即心是佛颂》：“佛即心兮心即佛，心佛从来皆妄说。若知无佛亦无心，始是真如法身佛。”"}]}
{"conversation": [{"input": "", "output": "在三教教义混杂漫漶之中，《西游记》关注的一个焦点是《般若心经》。这一点是有玄奘本传、佛教史籍和志怪传奇诸方面的根据的。比如慧立、彦悰的《大唐大慈恩寺三藏法师传》写道：\n\n　　莫贺延碛长八百余里，古曰沙河，上无飞鸟，下无走兽。（玄奘）是时顾影唯一，心但念观音菩萨及《般若心经》。初，法师在蜀，见一病人，身疮臭秽，衣服破污，愍将向寺施与衣服饮食之直。病者惭愧，乃授法师此《经》，因常诵习。至沙河间，逢诸恶鬼，奇状异类，绕人前后，虽念观音不得全去，即诵此《经》，发声皆散，在危获济，实所凭焉。\n\n　　值得注意的是，《西游记》第十九回写唐僧西行在浮屠山上受《心经》，把本是心性修持的行为，幻想成了奇遇乌巢禅师的情节。浮屠即梵文Buddha，亦译“佛陀”，以此命名受《心经》之山，可见此经之关键。《心经》讲究破除眼、耳、鼻、舌、身、意所感知的“六尘”即“六贼”，以达到心无挂碍的“五蕴皆空”的精神境界，被小说称为“乃修真之总经，作佛之会门”。那位在香桧树的柴草窝上修行的禅师跳下来授经，声称“路途虽远，终须有到之日，却只是魔瘴难消。我有《多心经》一卷，凡五十四句，共计二百七十字。若遇魔瘴之处，但念此经，自无伤害。”"}]}
{"conversation": [{"input": "", "output": "应该看到，这是《西游记》神话思维的一个精神纽结。明白了这一点，就可以把西行取经的艰难历程，当作是对人的信仰、意志和心性的挑战以及应战和升华的历程来解读。这个纽结是整部神话小说的隐喻所在。唐僧在西行的第一站法门寺，与“众僧们灯下议论佛门定旨，上西天取经的原由”，听众僧谈及水远山高，毒魔恶怪难降，“三藏箝口不言，但以手指自心，点头几度”，然后说：“心生，种种魔生；心灭，种种魔灭”。其后从第十四回到第二十二回，是讲述收伏孙悟空、猪八戒、沙僧和龙马三徒一骑。而收伏孙悟空之始，即遇上眼看喜、耳听怒、鼻嗅爱、舌尝思、意见欲、身本忧六位剪径大王，隐喻着《心经》所谓破除“六贼”之义。在收伏猪八戒与收伏沙僧之间，遇乌巢禅师受《心经》，同时还做一篇偈子，对心与法的关系作了强调和解释：“法本从心生，还是从心灭。……只须下苦功，扭出铁中血。绒绳着鼻穿，挽定虚空结，拴在无为树，不使他颠劣。莫认贼为子，心法都忘绝。”在这种反复铺垫、反复强调的叙述以及放射性的神话隐喻之中，不难理会到，唐僧西行取经的第一步骤，乃是外之收伏三徒一骑，内之服膺《心经》。三徒一骑以及《心经》，构成一个完整的神话哲理体系，具有持心伏妖、降伏外魔和内魔的功能；而且在这个体系中，《心经》起了精神统摄的作用。整部小说在行文中不断地呼应着这个精神纽结，比如第四十三回到达黑水河，第四十五回车迟国斗法，第八十回黑松林遇难，第九十三回临近舍卫城祇树给孤园。其间值得注意的是，唐僧闻黑水河水声而心惊，孙悟空劝他记取《心经》，“祛褪六贼”，方能“西天见佛”；快到给孤园时，孙悟空自称“解得”《心经》，唐僧说“悟空解得是无言语文字，乃是真解”。也可以说，正是由于“解得”《心经》在这个神话结构中的位置，前人才会说：“《西游》凡如许的妙论，始终不外一个心字，是一部《西游》，即是一部《心经》。”②"}]}
{"conversation": [{"input": "", "output": "对于中国近古这个愈写愈大的“心”字与《西游记》的关系，古今论者不乏某种默契。《李卓吾先生批评〈西游记〉》在第一回猴王寻访到须菩提祖师的住处“灵台方寸山”时，夹批“灵台方寸，心也”，又旁批：“一部《西游》，此是宗旨。”随之夹批“斜月三星洞”，谓：“‘斜月’象一勾，‘三星’象三点，也是心。言学仙不必在远，只在此心。”在第十三回唐僧说出“心生，种种魔生；心灭，种种魔灭”之处，旁批“宗旨”二字，并在回批中说：“一部《西游记》只是如此，别无些子剩却矣。”这些评点的独到之处，就是揭示小说的“宗旨”在“心”字。鲁迅没有读到李评本，但他的意见与此不谋而合：“假若勉求大旨，则谢肇淛（《五杂俎》十五）之‘《西游记》曼衍虚诞，而其纵横变化，以猿为心之神，以猪为意之驰，其始之放纵，上天下地，莫能禁制，而归于紧箍一咒，能使心猿驯伏，至死靡他，盖亦求放心之喻，非浪作也’数语，已足尽之。”③这种对《西游记》宗旨的解说，是和产生这部神话小说的那个时代以心说法、求道于心的文化潮流相符合的。\n\n　　然而《西游记》绝不是对《心经》的拙劣的图解，绝不是一部宗教文学。相反，它借用《心经》中一个“心”字，代替了对繁琐而严密的教义教规的演绎，强化了信仰、意志、祛邪存正的道德感和人的主体精神。换言之，它在混合三教中解构了三教教义教规的神圣感和严密性，从而升华出一种超越特定宗教的自由心态。没有超宗教的自由心态，是很难设想作者会以诙谐的智性和游戏的笔墨，去综合宗教诸神和民间幻想而创造出这么一部充满奇趣的新神话的。\n\n　　需要解释的有两点：其一，超宗教并非膜拜宗教，而是从宗教的神圣感中还原出一点人间性，观世音是民间普遍信仰的救苦救难菩萨，第四十二回孙悟空向他借净瓶水扑灭红孩儿的三昧火，她却说：“待要着善财龙女与你同去，你却又不是好心，专一会骗人。你见我这龙女貌美，净瓶又是个宝物，你假若骗了去，却那有工夫又来寻你？”释迦牟尼是佛教教主，但当阿难、伽叶向唐僧索取不到贿赂，只给唐僧无字经的时候，他不但没有整顿佛门，却以笑谈辩解：“只是经不可轻传，亦不可空取，向时众比丘圣僧下山，曾将此经在舍卫国赵长者家与他诵了一遍，保他家生者安全，亡者超脱，只讨得他三斗三升米粒黄金回来。我还说他们忒卖贱了，教后代儿孙没钱使用。”佛祖、菩萨对人间财货、美色的蓦然回首，使之褪去了笼罩全身的灵光，沾染上一点尘世心理，或者人性的弱点。"}]}
{"conversation": [{"input": "", "output": "其二，超宗教并非无宗教，而是汲收宗教的智慧加以点化，在跳出说教的樊篱中拓展主体的审美思维空间。在《西游记》中，佛教和道教诸神之间经常探亲访友，论道谈禅，戮力同心。太上老君可以和燃灯古佛讲道，观音菩萨可以赴王母娘娘的蟠桃会，如来佛可以同玉皇大帝同庆“安天大会”，金顶大仙可以为灵山雷音寺守护山门。第八回如来佛的“盂兰盆会”上，众仙奉献的是充满道教精神的福、禄、寿诗；第八十七回玉皇大帝因天竺外郡推倒斋天供奉喂狗而降下的天罚，却用礼佛念经作了补偿。由此可见，小说汲取了我国一千余年间宗教发展的智慧，以超宗教的自由心态“入乎其中，出乎其外”，从而开拓出了极其开阔而神奇的神话思维空间，焕发出了极其丰富而绮丽的神话想象力。\n\n　　“神话文化”是一个比原始神话更宽泛的概念，由于中国神话以及神话素的驳杂、散落和在民间信仰中的广泛渗透性、历代文字记录的零碎性，它明显地具有与西方史诗神话不同的形态、命运和发展历程。在早期的《山海经》时代，中国神话粘附着山川地域的因缘，具有与史诗神话迥异的非情节的亦即片断的、非英雄主义的亦即多义性的形态，具有更为充分的初民性和原始美。其后它又受儒家“不语怪、力、乱、神”的制约，散落于志怪书和民俗传说之中，并在宗教潮流的裹挟下，参与建构神谱。谁又能够想到，在我国近古的“三教归心”的潮流中，它又汲取了千年宗教发展的智慧而超越具体宗教的局限，以超宗教的自由心态焕发出宏伟绮丽的神话想象力，并以《西游记》代表了我国神话文化的大器晚成。自然，这里的神怪还有一种占山为王、霸洞为怪的习气，还带有《山海经》那种山川地域因缘，以致可以在某种意义上说，这是一部借唐僧取经为由头而写成的史诗式的新《山海经》。但是它在神话文化形态、结构方式和叙事谋略上，已非《山海经》时代所能比拟了。\n\n　　二\n\n　　《西游记》代表着我国神话文化的一次划时代的转型。创世神话和自然力神话已经失去了它们的位置，或降低了它们的品位，代之而起的是描绘鸟兽虫鱼的百物神话。此外，由于受章回小说已有成就和心学、禅宗、内丹一类宗教思想的启发，作品加强了对诸神个性及其内在生命力的发掘，从而成为描绘个性神和生命力的神话文化的杰构。总之，《西游记》的出现，以小说的形式把我国神话文化的形态面貌从根本上改写了。"}]}
{"conversation": [{"input": "", "output": "明代已是近古的文明社会，《西游记》面对自然万象之时，中间已隔了一层“文化”的厚雾。它已经不可能恢复人类童年时代的神话信仰状态和思维方式，重构一个创世神话。尽管全书开卷诗接过了“自从盘古破鸿蒙，开辟从兹清浊辨”的话头，但是盘古、女娲一类创世神在这个宗教诸神云集的神话世界中已经没有插足的余地。为此，它借用《易经》、道论和术数之学解释天地生成，形成一种没有创世主的创世说。所谓“天地之数，有十二万九千六百岁为一元”，在其交合推移中引导出“天开于子，地辟于丑，人生于寅”。于是开天辟地、抟土造人这类有声有色有主神的神话，在这里变成了神秘的术数推演。\n\n　　人们大体赞同孙悟空形象的创造，受过唐代《岳渎经》记载的无支祁传说的影响，这在猴神形象演变史上是言之成理的。但无支祁只是大禹治水时镇伏的淮河水神，是附属于洪水神话的；而大禹治水的遗迹，在《西游记》中只剩下一块镇海神珍铁，成了孙悟空手中武器，即是说，洪水神话降格处理后附属于孙悟空神话。不仅如此，就是前述的无创世主的创世神话，也是为了说明石猴的出世，是天荒地久地感受着“天真地秀，日精月华”而孕育了灵根。花果山顶上那块仙石同样以神秘的数字与天地相感相通，它以周天度数的三丈六尺五寸高度，感应着天；以二十四节气数的二丈四尺周长，感应着地。这就把猴神的身世来历，升格到以天为父、以地为母的程度，成了名副其实的“齐天大圣”。从神话类型的升沉演进中可知，个性神已经取代创世神了。\n\n　　这种个性具有神话思维所擅长的渗透性，渗透到其描写对象的肖像形体的各个部分，渗透到其心理行为的枝枝节节。孙悟空已经被描写成闯荡天地、降伏妖魔、具有极大法力的“斗战胜佛”，或者最终修成佛门正果的斗战胜神了。但他不是横眉怒目的金刚，而是一派猴模猴样、猴腔猴性，浑身散发着令人开心一笑的喜剧气味。他那双能够识别妖魔的“火眼金睛”，那把吹一口气会变成百十个化身的毫毛，都与猴子的毛头毛身、红睑黄瞳相关。猴性甚至传染给他的法宝和法术，比如那瞬间十万八千里的筋斗云，那“幌一幌碗口来粗”、要它小就小得如绣花针、“可以揌在耳朵上面”的如意金箍棒，无不令人联想到猴子身上如孩童一般的顽皮。"}]}
{"conversation": [{"input": "", "output": "人们也许会说，孙悟空大闹天宫时与二郎神的变化斗法，其后在借芭蕉扇时与牛魔王的变化斗法，是受了佛教文学，比如《降魔变文》中舍利弗和六师设坛斗法的影响。但是，在六师变化成宝山、水牛、水池、毒龙、恶鬼、大树，舍利弗变化成执宝杵的金刚、狮子、白象之王、金翅鸟王、毗沙门天王和风神而摧毁之的斗法场面中，除了能感受到佛法广大之外，是感受不到斗法者的个性的。而孙悟空变化的特点，不仅在于变得千姿万态，令人眼花缭乱，而且在于变得有个性，令人对猴头的狡黠又嗔又喜。当他变作花鸨，被二郎神一弹弓打下山崖时，又就地变作土地庙，张口作庙门，牙齿变门扇，舌头当菩萨，眼睛为窗棂，想骗二郎神进来，一口咬住。“只有尾巴不好收拾，竖在后面，变做一根旗竿”，露出了猴性猴相的破绽。"}]}
{"conversation": [{"input": "", "output": "神的个性，是在神话境界中融合着人间趣味。中国自古流行猴戏，这为猴神的创造增添了不少民间感。《礼?乐记》说：“獶杂子女，不知父子”。郑玄注：“獶，猕猴也。言舞者如猕猴戏也，乱男女之尊卑。”这种猴戏扰乱尊卑，冲犯礼防，是带有宣泄性情的喜剧色彩的。宋代毕仲询《幕府燕闻录》记载：“唐昭宗播迁，随驾伎艺人有弄猴者。猴颇驯，能随班起居。昭宗赐以俳袍，号‘孙供奉’。故罗隐有诗云：‘何如学取孙供奉，一笑君王便着绯’”。这里的猴戏主角也姓起孙来了。孙悟空个性中的天国、林野、人间的错综，以及神性、兽性、人性的融合，不仅表现在日常行为中，比如他偷吃王母的蟠桃后，变作二寸长的小人儿在枝叶浓处睡觉，偷老君葫芦里的金丹尝新，“如吃炒豆相似”；而且表现在他作为斗战胜神，在险象丛生的相斗相战中，也不改猴的脾气、猴的心计、猴的促狭、猴的潇洒。在平顶山莲花洞一难中，孙悟空在事隔二十余回之后，又与这只金丹葫芦相遇，这一回可没有那种吃金丹如吃炒豆的写意，而是他一回答出自己的姓名，就会被吸进葫芦内化成脓汁。他请天帝把天关闭半个时辰，拔一根毫毛冒充“装天葫芦”，骗取了这件宝贝。被妖魔夺回后，他即便颠倒姓名为“者行孙”、“行者孙”，也难逃吸进葫芦之灾。其后总算用毫毛变假葫芦行了掉包之计，自称手中的真葫芦是雄性，妖魔手中的假葫芦是雌性，害得妖魔跌脚捶胸地感叹：“天那！只说世情不改变哩！这样个宝贝，也怕老公，雌见了雄，就不敢装了！”猴的心计和促狭在这场死活交关的斗法中表现得何其淋漓尽致：又是“装天葫芦”，又是“者行孙”、“行者孙”，又是“宝贝怕老公”，把恶战当游戏，奇思妙想，举重若轻，在匪夷所思的神话变幻中渗透着浓厚的民间幽默。\n\n　　写神而重个性的倾向，深刻地影响了取经师徒四众的组合结构。那些把《西游记》看作谈禅修仙的“证道书”的前人没有着眼于此，多把取经群体的结构附会于阴阳五行。比如西陵残梦道人汪澹漪笺评《西游证道书》，认为“取经以三藏为主，则三藏为中心之土无疑矣；土非火不生，故出门即首收心猿，是为南神之火；火无水不能济，故次收意马，是为北精之水；水旺则能生木，故次收八戒，是为东魂之木；木旺必须金制，故又次收沙僧，是为西魄之金。”④以五行分指师徒四众及白马，可在行文中不时找到，具体所指虽不一定与评点家契合，但它毕竟给四众一骑的取经群体的组合，蒙上一层与阴阳五行的宇宙结构模式相呼应的神秘主义色彩。"}]}
{"conversation": [{"input": "", "output": "然而作为个性神话文化，这个取经群体结构最有活力的地方，却在于四众的特征各异，优势互补，隐伏着矛盾。却又能在相互制约中合作到底。观音菩萨奉命从西天到长安，于千山万水之中挑中了这四众一骑，大概由于他们是取经群体的最佳组合。这个组合包含着三条原则：（一）主弱从强。这条原则也见于《三国》中刘备与诸葛亮、五虎将的群体，以及《水浒》中宋江一百单八将的群体，为章回小说写群体形象的常见的模式。因为位与智、德与力的分离，可以给描写留下许多回旋的余地。假若没有唐僧端庄的仪表和那身据说吃了可以长生不老的肉，就不会引起那么多妖魔的垂涎，就不可能出现八十一难，又假若没有唐僧仁慈而不辨人妖，坚心求道而缺乏法力的性格特点，假若他总是相信孙悟空的火眼金睛和如意金箍棒，就不可能在每次遇难时出现那么多的曲折和惊险，也不可能显示出孙悟空那种出生入死、化险为夷的大智大勇。“主弱”是招难之由，“从强”是破厄之术，正是在这一招一破之中，使整个取经行程波澜起伏，险象丛生、奇境迭出，增加了描写的曲折性和力度。（二）对比原则。四众取经目标虽一，而修炼程度各殊，或是堕入凡胎的金身，或是搅乱天国的野神，或是贬离上界的天将，身世、性情、脾气相当悬殊，是四处牵合来的杂神群体。而猪八戒则是杂神中的最杂者，在他身上杂糅了俗世诸多情欲和人性的各种弱点。他本是上界的天蓬元帅，根据中国方术书，天蓬乃是北斗七星和辅佐二星组成的“九星”之首⑤，在神国的品位相当高。但是一经在群体中与孙悟空相对照，令人顿然明白圣徒中也有俗子。野神和俗神的个性对比和碰撞，给漫长的取经行程增添了无穷的谐趣，那些激烈的降妖战役和沉闷的山水行程，加进了孙猴与八戒相互捉弄打趣的佐料，便奇迹般地把各种味道都提升出来了。不过，物极必反。如果只有个性碰撞，一但唐僧被摄走和孙悟空不明下落，猪八戒很可能早就回高老庄当回炉女婿了。为取经事业不致半途而废，必须在群体性格结构中加进：（三）调节原则。不要看轻沙僧这个为唐僧牵马、并不满街卖嘴的角色。他不仅是降妖的好帮手，而且善于在二位师兄的冲突中周旋、抚慰、调解，讲话在理，处事稳重，是这个群体不可缺少的润滑剂。小说的匠心，就在于他不张扬个性的个性中，确定了他的价值和位置。"}]}
{"conversation": [{"input": "", "output": "《西游记》堪称独步的地方，是在个性神话中增加了“哲理—心理”的复调。它发掘着个性深层的精神意蕴，借神话故事思考着人的主体。思考着人的心性，思考着人的信仰、意志和生命力。即是说，它寻找着人的精神历程的神话原型，使神话形象描绘成了精神哲学（或心学）的隐喻。前人读《西游记》有过一种迷惑：既然孙悟空是大闹天宫的造反派，何以又成了皈衣佛门的投降派？过分简单化的社会图解，势必造成对神话文化深层精神密码的误译。从精神现象的角度来看，大闹天宫隐喻着野性生命力的爆发和宣泄，西天取经则隐喻着为了特定的信仰和理想，排除邪魔而进行心性的修炼和意志的磨炼。它们代表着生命进程的两个阶段、两个层面。野性无休无止地发泄，并不是生命的最高境界，只有把这种蓬蓬勃勃的活力引向对人生理想信仰的百折不挠的追求，才是生命的成熟，才能最终达到生命的辉煌归宿。\n\n　　然而，生命进程的两个阶段、两个层面的转换，须有一种规范，或用《西游记》的语言──须有一个“圈子”。《西游记》有两种“圈子”，都有神奇的功能。一个是太上老君的金刚琢，曾经击倒过大闹天宫的孙悟空，在取经行程刚好过半的时候，又被独角兕大王偷到金洞，套去了孙悟空的金箍棒、天兵天将的武器和火龙火马以及向如来佛借来的金丹砂。但是这个“白森森的圈子”属于外功，另一个金灿灿的圈子则属于内功，这就是套在孙悟空头上的紧箍儿。这个圈子一套，孙悟空就不敢撒泼逞性，“心猿归正”，野神转化为真神，观世音菩萨说，“紧箍儿咒”又名“定心真言”，可见它是约束心性，使之认定理想目标而矢志不渝的，到孙悟空得道成佛，圈子也就自然消失了。《西游记》一百回，孙悟空戴着这个圈子八十六回。他本来一个筋斗云十万八千里，闯入天宫闹个天翻地覆；但是同样十万八千里的取经路程，却要用十四年而历八十一难。可见要达到精神的最高境界，比起单纯的野性发泄要艰难多少倍，这就是《西游记》借个性神话作隐喻所带来的发人深省的启示，它展现了精神世界的“天路历程”。\n\n　　三"}]}
{"conversation": [{"input": "", "output": "三\n\n　　《西游记》以神话想象隐喻人类精神现象，既超越了具体的宗教，又别具一格地组构了神魔观念。神与魔的界限在这里不是绝对的、静止的，而是相对的、变化的，存在着相互渗透、牵连和转化的种种可能性。神变为魔，魔变为神的运作，使整个神话世界处于充满活力的大流转状态。大闹天宫的孙悟空似乎是“欺天罔上思高位，凌圣偷丹乱大伦”的“魔”，但他对官阶森严、权术盛行的天宫的反抗，又散发着率真的正气。猪八戒、沙僧被贬出天宫，到下界占山霸水，兴风作浪，吞食行人，强夺民女，由神变成货真价实的魔，却又在唐僧西行取经途中，和孙悟空先后被收为徒众，加入神的行列了。神魔争斗，是包含着善恶邪正的。但是由于神中有魔，魔中有神，其间的善恶邪正也就打了或多或少的折扣，出现了某种因果报应的变形。千山万水间的不少妖魔是菩萨、仙长的待从和坐骑，甚至是按菩萨的暗示设难考验师徒四众的。因而神话成了魔匣，妖魔和仙佛也有不解的因缘。\n\n　　就个性神话文化而言，这种神魔观念可以改变神与魔性格的单一性，增加其丰富性、复杂性以及喜剧感、悖谬感。如果要探讨一下这种观念的文化哲学的渊源，那是不应忽视心学、禅宗和内丹对心性的某些阐释的。《涅槃经》说：“一切众生，皆有佛性。”把佛性如此普泛化，则令人不妨从另一方面设想：“一切众生，皆有魔性。”在佛性和魔性的区分和转化上，禅宗认为，心的觉悟是关键，即《坛经》所说：“悟则众生为佛，不悟则佛为众生。”神魔两性的相对性，以及它们间的渗透、牵连和转化，都可以从这类议论中找到它们的影子。心学有“满街都是圣人”的惊人之论，它的一些观点与禅宗异曲同工。所谓“良知之在人心，无间于圣愚，天下古今之所同也”；所谓“天下之人心，其始亦非异于圣人也，特其间于有我之私，隔于物欲之蔽，大者以小，通者以塞”⑥，均是以“致良知”代替禅宗之“悟”，从而沟通和转化圣人及小人，或神性及魔性。于是神与魔这些冰炭不能相容的两端，只不过相隔一层纸，这层纸在禅宗是“悟”，在心学是“致良知”，它们把这层纸当作护身（实际上是护心）符。"}]}
{"conversation": [{"input": "", "output": "这种神魔观念的重构。深刻地影响了神话叙事的策略。一种新的观念成了一种新的叙事策略的内在动力，首先是神话想象的空间和维度变行更加开阔、丰富和错综复杂。对应于三教合一的仙佛天国系统的，是一个多元化的妖魔系统。正如天国不属于一个主神一样，魔国也不属于一个主魔，它们往往像封建割据般的各自为政。而在各自为政中隐伏着与各界神灵的千丝万缕的联系。大体而言，千山万水间形形色色的妖魔可以分为两大类：野性妖魔和神性妖魔。野性妖魔又有两种，一种是野性中包含着毒性和邪气，比如蜘蛛精、蝎子精（琵琶精）和蜈蚣精（千目怪），大概属于中国民俗中“五毒”之类。又比如车迟国的虎力、鹿力、羊力三仙，都入了旁门邪道，毁佛灭法。也许这些是妖魔中的下下品，和仙佛没有多少瓜葛，只有剿灭了事。另一种野性妖魔则在野性障蔽中尚知道修行养性，因而即便冲犯了取经四众，最终还是入了神籍。黑风洞的熊精盗了唐僧的袈裟，但他学过养神服气之术，“也是脱垢离尘，知命的怪物”，最后被观音菩萨收去做守山大神。火云洞的红孩儿以“三昧真火”把孙悟空烧得焦头烂额，但他曾在火焰山修行三百年，又是“五官周正，三停平等”的孩儿相，也像黑熊怪一样被观音菩萨用紧箍儿套住，带回去当善财童子。\n\n　　如果说魔性神（如孙悟空、猪八戒）是《西游记》中最有生气的神，那么神性魔就是最有特色、最值得回味的魔了。神性魔也有两种，一种是动了凡人情欲，到下界为妖的天上星宿。碗子山波月洞的黄袍老怪就是二十八宿中的奎木狼，因想和侍香玉女私通，便打发她投胎当公主，自己变妖了宿缘。《西游记》借用和点化了古代占星术的星禽幻想，以五行和各种禽兽与二十八宿相配。二十八宿在天上为神将，也体现出对应的禽兽的异能。在毒敌山琵琶洞，昴日星官（鸡）啼叫两声就吓死蝎子精；在黄花观，昴日星官的母亲毗蓝婆（母鸡）用绣花针破了千目怪（蜈蚣精）的金光；在天竺国金平府，二十八宿中的角木蛟、斗木獬、奎木狼、井木犴，降伏了三只犀牛精。值得注意的是，这些星禽在孙悟空大闹天宫之日皆非敌手，却能降服连孙悟空也徒唤奈何的妖魔，说明这种神话思维是渗透着“一物降一物”的循环制约的原则的。它们已经不是属于创世神话中的物种起源神话，而是近于维系世界秩序的物种功能神话了。\n\n　　另一种神性魔是佛陀、老君、菩萨、天尊的侍童、坐骑，和在他们身边闻经得道的飞禽走兽。太上老君的金银二童子，盗了葫芦、净瓶，到平顶山化为金角、银角大王，要蒸食唐僧肉。他骑的青牛盗了金刚琢，变成金"}]}
{"conversation": [{"input": "", "output": "山的独角兕大王，把孙悟空折腾得筋疲力竭。与如来佛牵连的妖魔有黄风怪，他是灵山下听经得道的黄毛貂鼠，惯用“三昧神风”；有大鹏金翅雕，因与佛母孔雀大明王菩萨一母所生，孙悟空嘲笑佛祖是“妖精的外甥”。大鹏与文殊菩萨的坐骑青毛狮子、普贤菩萨的坐骑黄牙白象在狮驼山称雄，危及取经四众的生命。这样，所谓佛教至尊的“华严三圣”都与妖魔有了瓜葛。文殊的青毛狮子还在乌鸡国害命篡位；弥勒佛的司馨黄眉童子假设小雷音寺，捉拿取经四众；观音菩萨的坐骑金毛狮也占山为怪，夺去朱紫国金圣皇后。于是以大慈大悲为怀、在中国民间享香火最盛的佛陀、菩萨，也与妖魔犯上嫌疑。由于神魔之间存在某种因缘，取经途中的神魔之斗就既有善恶邪正的一面，又更为内在地具有考验取经者信仰意志的一面。每经一难，取经者的生命与天道的联系也就更加紧密、更为深入一层了。\n\n　　古人揣测，施耐庵作《水浒》，悬挂一百单八将的画像以日夕揣摩其神情；类似的揣测移于《西游记》的作者，也许更合情理：《西游记》作者对佛教和道教的寺观塑像和仙佛画卷，应当是非常熟悉的；而他在逼视这类塑像画卷的时候，往往会产生某种神魔幻觉和晕眩，从仙佛的侍从、法宝和坐骑中幻见隐显闪烁的魔影。比如，从“善财童子参拜观音图”幻想出火云洞的圣婴大王红孩儿。他被观音抛出的金箍儿一化为五，套住头顶、手脚之后，小说写道：那童子“合掌当胸，再也不能开放，至今留了一个‘观音扭’”，于是“归了正果，五十三参，参拜观音。”与观音有瓜葛的妖魔，还有取经中点（行了七八年，已是五万四千里）的通天河中的灵感大王。观音擒拿他的时候说：“他本是我莲花池里养大的金鱼。每日浮头听经，修成手段。那一柄九瓣铜锤，乃是一枝未开的菡萏，被他运炼成兵。不知那一日，海潮泛涨，走到此间。我今早扶栏看花，却不见这厮出拜。掐指巡纹，算着他在此成精，害你师父，故此未及梳妆，运神功织个竹篮儿擒他。”观音救苦救难是有种种化身的，触发此处幻想的，当是手提竹篮金鲤，身边荷花含苞未放的渔妇模样的“鱼篮观音”。陷空山无底洞的鼠精掠取唐僧去成亲，说她是托塔李天王的义女，大概是以“老鼠娶亲”的民俗画牵合毗沙门天王塑像而触发神话想象的灵感的。据说，毗沙门天王“右扼吴钩，左持宝塔，其旨将以摧群魔，护佛事”⑦。玄奘《大唐西域记》记载，于阗王自称是毗沙门天王后代，其地有神鼠，“大如猥，其毛则金银异色”。后世天王塑像，手上常有银鼠。"}]}
{"conversation": [{"input": "", "output": "神魔观念的重构，不仅拓展了神话想象的空间和神魔联系的广泛程度，而且深化了神性、魔性和人的心性修养联系的哲理意蕴。《西游记》有诗：“灵台无物谓之清”（第五十六回）；“人有二心生祸灾”（第五十八回）。有所谓“人身小天地”，这部小说在神话想象中便把人心当作神与魔交战的小天地，进行富有隐喻性的叙写。《李卓吾先生批评〈西游记〉》的幔亭过客序，对这一点看得很透彻：“言真不如言幻，言佛不如言魔。魔非他，即我也。”真假猴王之斗，采用了人心的神性与魔性相斗的隐喻。因为这场神魔之斗，是由取经师徒之间的猜忌离异、即所谓“二心”引起的。到如来佛辨出真假，发众擒拿六耳猕猴的时候，孙悟空以“真我”打杀“假我”，才使取经四众团圆。这几回的回目明白无误地标示：“神狂诛草寇，道迷放心猿”，“二心搅乱大乾坤，一体难修真寂灭”，如来佛也说这是“二心竞斗”，可见小说是以神话的奇诡想象，来隐喻人的精神现象的哲理意蕴的。\n\n　　破除心中妖魔的思路，贯穿着四众取经的全部行程，其中反复出现的圣僧与色魔的情景悖谬，写得最有特色。色障是明代人关注人性的一个重要焦点，它对唐僧为首的取经群体构成了八次挑战和威胁：黎山老母等“四圣”化作母女四人，要招他们为偶；白骨夫人变化成美女迷惑他们；西梁女国的女王想招唐僧为婿；琵琶洞的蝎子精以色相搅扰唐僧的禅心；木仙庵的杏仙向唐僧表示情爱；盘丝洞的七位蜘蛛女妖，脐孔吐丝，绑回唐僧、戏弄猪八戒；无底洞的鼠精掠走唐僧，安排婚筵；月宫的玉兔变成天竺国公主，以招亲绣球打中唐僧，想成亲后汲取他的元阳真气，以成太乙上仙。佛教把色欲列入五恶、十戒，是把它视为心中之魔的。这些来自神（四圣）、人（西梁国女王）、左道（杏仙、玉兔）和妖魔（白骨精、蝎子精、蜘蛛精）的色欲试探和诱惑，都是企图挑动唐僧心中之魔，来败坏其禅心的根本的。因此唐僧取经的艰难，不仅在男妖要食唐僧肉，而且在女妖要灭唐僧心。行文既揶揄了唐僧的佛教禁欲主义的尴尬，又借猪八戒有时“淫心紊乱，色胆纵横”，反衬了唐僧禅心的坚定。这就把取经的过程和修心的过程统一起来，或如孙悟空解释《多心经》时的四句颂子：“佛在灵山莫远求，灵山只在汝心头。人人有个灵山塔，好向灵山塔下修。”（第八十五回）圣僧与色魔的情景悖谬，正是隐喻着这种精神哲学。\n\n　　四"}]}
{"conversation": [{"input": "", "output": "四\n\n　　《西游记》作为一种“新神话”，在恢宏而奇丽、豪放而诙谐的神魔斗争之中，以心经为核心，以术数为筋脉，包容着丰富复杂而新异的文化内涵。术数是以天象地脉、周易八卦、阴阳五行为基本元素而进行前逻辑的数理推衍的宇宙运行模式，它的渗透和组构作用，既为神话幻想和叙事提供了宏大细密的形式结构，又使这种形式结构散发着浓郁的灵气、仙气和玄学气味。因此这种形式结构，是框架和气味兼备的，也就和神话想象的内容血肉相连，浑融无间了。\n\n　　《易?系辞上》说：“一阴一阳之谓道。”天数为一、三、五、七、九，属阳；地数为二、四、六、八、十，属阴。因此数字是有文化蕴涵的，分合阴阳，与天地之道相通。当这种数字渗透到《西游记》的神话叙事中的时候，就像一种神奇的味素，把神话的神秘感拔取出来了。一些看似平常的事物和行为，在神秘数字的作用下，令人感受到某种天道运行的超自然的力量。孙悟空被太上老君推入八卦炉中，以文武火烧炼七七四十九日，不仅没有化为灰烬，反而炼出了“火眼金睛”，这就令人感到这位猴精确实具有“混元体正合先天，万劫千番只自然”的神功。有趣的是，孙悟空跳出八卦炉时，从炉上落下几块尚有余火的砖，化作火焰山，害得孙悟空在取经途中千辛万苦才借得铁扇公主的芭蕉扇灭火。“那芭蕉扇本是昆仑山后，自混沌开辟以来，天地产成的一个灵宝，乃太阴之精叶，故能灭火气”（第五十九回）。它也是扇了七七四十九扇，取与天地相契合之数，才断绝火焰山的火根的。这个神秘的数字，令人浮起了阳数与阴精相结合而驱风灭火的玄思，体现着一种超理性的神秘意识。"}]}
{"conversation": [{"input": "", "output": "《西游记》的高明之处在于，神秘数字的运用并没有削弱神话形象的具体可感性及其行为的能动性，反而强化了这些形象的特殊性及其浓郁的文化隐喻。显然，孙悟空在老君八卦炉里烧炼七七四十九日，孙悟空有七十二变，这是读过《西游记》的人都不会忘记的。而且人们已经把孙悟空“跳不出如来佛的掌心”，当作俗语来使用了。这也是得力于描写中使用了一些对比鲜明的、夸张而神奇数字。孙悟空宣称“皇帝轮流做，明年到我家，”口口声声要夺天位。如来佛却拿偌大一个天位作赌注，以孙悟空能否一筋斗打出他的手掌决输赢。这简直是开玩笑，因为这里有两个对比得不相称的数：一个筋斗云十万八千里，手掌方圆不满一尺。但结果却是十万八千里和不满一尺这类数字，在神力作用下竟然发生了不可思议的空间变幻，而且散发着令人拍案叫绝的幽默感。而小说借用五行描写佛祖的法力，则可见出作者是以超宗教、超时空的自由心态来驱遣那些神秘数字的。\n\n　　除了渗透于具体的想象之外，神秘的数字还对《西游记》的结构方式起了关键作用，其中最重要的是九九八十一之数。早在《管子?轻重戊》中，已有“作九九之数，以合天道，而天下化之”的说法。宋代蔡沈《洪范皇极内篇》模仿周易八八六十四卦的体例，敷衍《洪范》为九九八十一畴，踵袭者颇多，开了术数中的“演范派”。后之星相术士以此附会人事，推断流年，预言吉凶，就更使这个数字广泛流行并蒙上神秘色彩了。"}]}
{"conversation": [{"input": "", "output": "这个意蕴神秘而又广为流行的数字，被《西游记》点化为唐僧取经的历难次数，便突出地标示出取经行程的漫长、曲折、艰难和凶险。一路写来，真是难难相续，难前有难，难后还有难。小说根据民间传说和宋元戏文，改写了唐僧的身世来历，他是“圣胎”：佛陀高足金禅子下凡，状元和丞相小姐之裔。却在父母赴江州州主之任时，遭强徒杀劫，才满月就被抛在江中木板，把生命托付给流水。他被称为“江流僧”，也可以说他的生命随流水而来；而且他的旧生命最终随流水而去。取经终点上灵山过凌云仙渡，他坐的是“无底船”，只见上流漂来一具死尸，孙悟空笑说：“师父莫怕，那个原来是你。”在难前难和难终难的呼应中，在婴孩和死尸的投胎、脱胎的对比中，八十一难隐喻着一个“生命与水”的神话原型。然而这还不是八十一难的全数，于是有取经回程中，老鼋再驮他们过通天河，因唐僧忘记为他向佛祖问因果归宿，而把他们和经卷抖落水中。通天河是取经途程的中点，这一难后之难，以中点代表全程。取经“乃是夺天地造化之功，可以与乾坤并久，日月同明”，因此“为天地不容，鬼神所忌，欲来暗夺之”，遂有风狂雾惨、电闪雷鸣的震撼乾坤的一幕。这就使八十一难的结穴点，显得格外有力、格外发人深省了。\n\n　　八十一难虽然只有四十左右的情节单元，有时一个情节包含数难；但是要使这四十左右的情节单元避免重复单调，而能奇中出奇，富于变化而饶有趣味，也是非大想象力、非大手笔所不能的。在这方面，行文以取经四众一线贯串之时，采取了“重复中的反重复”的叙事策略，尤为值得注意。观音菩萨给取经四众排难解厄七次，前人已看出次次有奇思，次次不落格套：\n\n　　有求之而不亲来者，收悟净是也；有不求而自至者，金毛犼是也；至于求而来，来而亲为解难者，不过鹰愁涧、黑风山、五庄观、火云洞、通天河五处耳。五处作用各不同，其中最平易而最神奇者，无如通天河之渔篮，彼梳妆可屏，衣履可捐，而亟亟以擒妖救僧为事。其擒妖救僧也，亦不露形迹，不动声色，颂字未脱于口，而大王已宛然入其篮中。此段水月风标，千古真堪写照⑧。"}]}
{"conversation": [{"input": "", "output": "至于孙悟空以钻腹术破妖，把战场鏖兵变作肚内捣乱，奇思妙想也合猴头捉弄人的性格。六次钻腹，种种钻腹的方式又有不同。他可以变作仙丹，被黑熊怪吞下；可以变作熟瓜，给黄眉大王解馋；变蟭蟟虫随茶沫钻进铁扇公主腹中；再变蟭蟟虫伏在无底洞鼠精的酒沫中，却被弹掉，只好变作花园中的桃子，让唐僧虚情假意地摘桃表爱，才算得手。不须变化，原样被稀柿衕的红鳞大蟒吞下，只须在腹内以金箍棒戳个窟窿就算了事；在狮驼山被青狮大王吞下去，却在腹内腹外演了一幕谐趣淋漓的闹剧。孙悟空先是说要在狮魔肚过冬，支锅煮杂碎吃，在顶门里搠个窟窿当烟囱；继而接饮魔王想药杀他的药酒，在肚里摸爬滚打耍酒疯；折腾得魔王向他求饶，称他“外公”，答应抬轿送他师父过山，但他出来之前用金箍棒探路，把想咬住他的魔王迸得牙龈疼痛。最后受妖魔的激将法，从鼻孔被一个喷嚏打出来了，却事先用毫毛变作长绳，拴住魔王的心肝。小说以奇异的想象跟吃人猛兽开了一个玩笑，把猴戏搬演到他的肚子里去，使人但觉“好玩”，从而消解了神魔斗争的残酷性和钻腹术反复使用的单调性。\n\n　　《西游记》有一整套数字思路，除了用八十一难作为总构架之外，还有一系列数字与之呼应，组成一个舒展而严密的数字结构体系。它以天地运行之数开头，以唐僧取回经卷之数结尾，有一种首尾呼应的数字机制。这些经目和卷数，大概是借用于某种宗教宣传的书单，给人信口雌黄之感。取回佛经五千零四十八卷，不合玄奘得经五百二十夹、六百五十七部之数，却符合《开元释教录?入藏录》的佛经卷数。有意味的是，小说还把玄奘取经实际上用去十六年改为十四年，并加上回程的八日，得出了与佛经卷数契合的五千零四十八日。几经改动，就把数字体系化了，从而也把取经行程和取经结果神圣化了。十四年行了十万八千里，这个里程是一百零八的倍数，自有其神秘性。把总里程分解为小单元，又出现七处八百里：八百里黄风岭，八百里流沙河，八百里通天河，八百里火焰山，八百里荆棘岭，八百里稀柿衕，八百里狮驼岭，五山二水，突出了行程的漫长和艰险。这些数字呼应于首尾，贯串于全程，相互关联，又与天地相契合，是作为某种数字结构体系影响着全书的叙事操作的。\n\n　　诚然，与数字结构体系相辅相成的，还有情节结构体系，否则就落入虚玄了。情节给数字所提供的神秘性、哲理性以形象的载体。正如没有这类神秘数字的情节，很可能流为一般的小说故事一样，没有情节的神秘数字，大概也近乎方术咒语。《西游记》的情节结构体系，有三个方面值得注意："}]}
{"conversation": [{"input": "", "output": "其一，人们从刻板的结构理论出发，以为“大闹天宫”与“四众取经”是两个不甚协调的叙事单元。其不知全书开头以孙悟空大闹龙宫地府，大败天兵天将，实际上提供了一个包罗佛道以及三界的神谱，为他以后在取经途中吁请和驱使天地神祇降妖伏魔，作了威慑力和交往范围方面的铺垫。很难设想，没有这个神谱、这种铺垫、这番“不打不成交”，会那么自自然然描写起孙悟空被唐僧气走后，顺道到东海龙王那里喝口香茶，听龙王讲“圯桥三进履”故事而回头认师；会那么绘声绘色地描写着孙悟空在车迟国斗法时，神气活现地以金箍棒指挥风婆婆、巽二郎、推云童子、布雾郎君、雷公、电母和四海龙王。正是由于有了这个神谱、这种铺垫、这番“不打不成交”，才可能得心应手地写托塔李天王、哪叱太子为孙悟空助阵，降伏牛魔王；才可能毫不勉强地写孙悟空在碧波潭邀请打猎路过的二郎神一道重创九头怪。总之，“大闹天宫”与“四众取经”在结构上以外在的不协调，达到内在的大协调，打个比喻，就像一条神龙，头如山峰突兀，身如长蛇蜿蜒，却能相互呼应，形成神奇的生命。\n\n　　其二，观音奉佛旨东来寻找取经人的途程，成了唐僧取经途程的逆向概观。这条逆行线至少起了三种结构性作用：事先介绍了唐僧的三徒一骑的身世、来路和下落；同时由于观音普经举荐二郎神成为孙悟空大闹天宫时势均力敌的对手，其后又成了取经四众排难解厄的最得力者，又由于观音把佛祖托付的锦斓袈裟、九环锡仗传给唐僧，这番逆向行程也就成了大闹天宫、唐僧出世与四众取经等三个超级情节单元之间的骑缝线。最后，佛祖给观音的三个紧箍儿成了后来收伏孙悟空、黑熊怪、红孩儿的法宝，因而这条逆行线又抛出几条分支线索，遥遥联结着取经诸难。"}]}
{"conversation": [{"input": "", "output": "其三，牛魔王家族也成了联结大闹天宫和取经诸难，而又与观音线索（第三个紧箍儿）有所粘连的贯串线索。《西游记》的神魔多有家常禽兽，十二生肖之鼠、牛、虎、兔、龙、蛇、马、羊、猴、鸡、狗、猪应有尽有，除猴、猪之外，以牛最为突出。牛魔王原是花果山七兄弟之长，其后又是火焰山降雨灭火之关键，隐喻着农耕社会中对牛的尊崇和对风调雨顺的渴思，牛魔王的家族伦常，除了无君无父之外，父子、妻妾、叔侄、朋友皆备。孙悟空在火云洞与红孩儿认叔侄而不受，对红孩儿的收伏成为以后诸难中伦理情感的心理障碍。唐僧、猪八戒喝了子母河的水，腹疼成胎，孙悟空就到聚仙庵向如意真仙求取落胎泉水，却被称红孩儿为舍侄的真仙百般留难，这位老叔责问那位“老叔”：“我舍侄还是自在为王好，还是与人为奴好？”三调芭蕉扇之役，是取经群体与牛魔王家族冲突的高潮。孙悟空听闻铁扇公主是牛魔王妻，连称“又是冤家”，知道心理障碍又会作怪。这里又写了牛魔王喜新厌旧，以万年狐王遗女玉面公主为妾，酿成妻妾猜忌，使孙悟空有隙可乘。于真真假假中骗扇和反骗扇，使牛魔王要在妻妾面前卖弄英雄主义，引起一场震天撼地的大搏斗。又因牛魔王曾到乱石山碧波潭赴宴，孙悟空在那里偷了辟水金睛兽，所以其后由祭赛国佛塔失宝而引起的与碧波潭万圣龙王、九头驸马之战，也成了与牛魔王家族交锋的余波。取经群体与牛魔王家族水水火火地交往和交锋的四个情节单元，涉及取经八十一难中的十难，不仅自成系统，相互呼应，而且与大闹天宫的总铺垫、观音东来的逆行程相互交织，更重要的是它们把神魔斗争家常化和人情化了。\n\n　　总之，一部《西游记》以神奇的形象和神秘的数字相交织，在超宗教的自由心态和游戏笔墨中隐喻着深刻的精神哲学，从而以小说文体写成了一部广义上的“文化神话”和“个性神话”的典范之作。\n\n　　注释：\n\n　　①《孟子?尽心上》。\n\n　　②张书绅：《新说西游记总批》，晋省书业公记藏板。\n\n　　③鲁迅：《中国小说史略》第十七篇“明之神魔小说（中）”。\n\n　　④清道光刻本《西游证道书》第二十二回回首汪批。\n\n　　⑤《素问天元纪大论》有“九星悬朗，七曜周旋”，注曰：“九星谓：天蓬、天内、天冲、天辅、天禽、天心、天任、天柱、天英。”\n\n　　⑥《答聂文蔚》、《答顾东桥书》，均见《王文成公全书》。\n\n　　⑦《古今图成集成?神异典》卷九一引唐卢弘正《兴唐寺毗沙门天王记》。\n\n　　⑧西陵残梦道人汪澹漪笺评《西游证道书》第四十九回批语。"}]}
{"conversation": [{"input": "", "output": "⑧西陵残梦道人汪澹漪笺评《西游证道书》第四十九回批语。\n\n\n\n\n《西游记》文化研究的总结与反思\n中国文学网 竺洪波 参加讨论\n\n    20世纪80年代以来，《西游记》论坛兴起了一波文化研究的热浪，其间潮起潮落连绵不绝，至今依然方兴未艾，其烈度和持久性在整个《西游记》研究史上都属空前。究其缘由决非偶然：除却社会变革和思想文化(包括学术)潮流的推动，直接的动因则在《西游记》研究的内部张力和学术传统。随着《西游记》作者生平、成书年代、本事源流、版本嬗变等学科基础命题取得许多突破性的学术成果，全面展开旨在开掘作品深层次思想内涵和文化底蕴、揭示《西游记》在中国小说史和文化史上地位的“文化研究”，犹如水到渠成。\n    在新的时代条件下审视这一学术潮流，其影响和意义都会凸显出来，那种论题广阔、争论纷呈、新见迭现而富有生气的学术面貌，多元、深入、强势的学术形态特征，还有在各派研究中——主要是神话原型批评、童话学批评、审美文化研究、宗教文化研究诸方面——取得的实绩，都在当时学界引起反响，至今仍然具有令人振奋和回味之感。当然，毋庸置疑，作为一股汹涌的学术潮流，难免泥沙俱下，良莠糅杂，成绩有目共睹，然而存在问题亦多，缺失和谬误也不鲜见。据此可知，对《西游记》文化研究尤应作必要的总结与反思。\n    \n神话原型批评：视角新颖而难免枘凿之隙"}]}
{"conversation": [{"input": "", "output": "首先呈现文化研究流向的当推神话原型批评。由于《西游记》是一部伟大的神话(神魔)小说，从艺术精神上与远古神话有着天然的联系，文化研究由神话原型批评发端是顺理成章的。神话原型批评是现代西方特有的文学观念和学术方法，其理论基础主要是荣格的“集体无意识”原型理论和弗雷泽的“仪式派”人类学思想，弗莱的《批评的剖析》则被视为神话原型批评的集大成者。这一理论核心的概念就是所谓原型，其特点即是在神话中搜寻具有原始性和模式性的文学意象。荣格的解释最有普遍性，他认为原型是“自从远古时代就已存在的普遍意象”，是一切心理反应的普遍一致的先验性形式，也即“由各种遗传力量形成的一定的心理倾向”；而保存着人类丰富原型资源的文化载体便是神话，“原始意象或者原型是一种形象，它在历史进程中不断发生并且显现于创造性幻想得到自由表现的任何地方。因此它本质上是一种神话形象。”［1］(P137，P120)弗莱则把原型界定为文学中反复出现的意象母题或“一些联想群”，并从远古神话中归纳出四种基本原型：诞生、死亡、胜利、毁灭，并分别用春、秋、夏、冬四季作为象征性指代，而其他丰富的神话原型都由此派生而出。［2］(P161)这种神话原型批评意识最早在萧兵和蔡铁鹰的系列论文中呈现出来。他们借用文化人类学特别是神话原型批评的概念和方法，对《西游记》的神话本体进行全方位审视，声称要“还原”作品的本来面目，揭示其潜在的“原逻辑”。萧兵认为《西游记》、《封神演义》一类神魔小说的最大特征是其作为再生态神话，以神话思维的形式“表现中国古代对自然与社会现象的天真解释”。［3］蔡铁鹰则广泛搜集中国远古神话、民族图腾、祖先传统和民间曲艺来探寻孙悟空的原型来源，以及取经故事成于西域的奥秘，揭示出《西游记》的“文化归属、文化内涵和成书之谜”。［4］"}]}
{"conversation": [{"input": "", "output": "神话原型的引入无疑为《西游记》文化研究打开了新视野，对《西游记》的文化意蕴渐次提出了一些与传统理解截然不同的新见解。如有论者将《西游记》的原型模式归纳为“儿童犯错→严酷考验→成年命名”，意即心智不成熟(犯错)的儿童经过严酷考验和寻求历程进入佛社会(人类社会的象征)，作品文化精神的核心是一个“远古成年礼”的原始意象。［5］与此相关，又有论者提出了原罪说——也即将功赎罪说，认为唐僧等人在开启取经征途之前就已先验地犯有“原罪”，九九八十一难就是赎罪消业的过程，具体说，唐僧为不听如来说法的罪过赎罪，孙悟空为大闹天宫的弥天大罪赎罪，猪八戒为调戏嫦娥的流氓行径赎罪，沙和尚为在蟠桃会上失手打碎玻璃盏的罪过赎罪，小龙马为纵火烧了西海龙宫的一颗夜明珠的罪过赎罪。据此，《西游记》的原型模式可概括为：“犯罪——赎罪——上西天(解脱)”。［6］这里要指出，这个观点还接纳了西方神学(如基督教)的思想资源［7］，作为一种《西游记》主题观产生过较大的影响。\n    应该说，这些神话原型批评的个案解剖，有意识地将《西游记》与原型意象对照得十分详细，也实际上阐释了某一种特定的文化蕴含，而且在方法论上也形成了可为后来者依循的范式。纵观以后的许多同类研究，其共同点是：以荣格、弗莱、弗雷泽等人的原型理论为依据，将《西游记》视为神话本体，阐释其中的文化内涵和远古原型意义。它的另一个意义是将研究指向作品的深层结构，无论是“儿童犯错——严酷考验——成年命名”，还是“犯罪——赎罪——解脱”，作为原型模式和原始意象，相对于西天取经的情节框架，都是一种隐含的内结构，一种“看不见的文化逻辑”。如果这种显在和隐性的“双质结构”——现代西方文论称为“复调和声结构”——的阐释合乎事实，那么《西游记》将具备前所未有的艺术创造的“先锋性”，它在中国小说史上的价值和地位都须重新评定。"}]}
{"conversation": [{"input": "", "output": "问题在于，神话原型批评的对象是上古神话，它所揭示的原型是原始先民的情感和思维，荣格称之为集体无意识，而这种集体无意识“从来没有出现在意识之中，因此也就从未为个人获得过”，它只通过遗传而积淀在人们的记忆深处，保留下来的文化载体唯有远古神话。［1］(P94)所以卡西尔认为神话“既不是虚构的谎话，也不是任意的幻想，而是人类在达到理论思维之前的一种普遍的认识世界、解释世界的思维方式。”［8］(P9)进入文明时代，神话理应灭绝。(这种思想马克思在《政治经济学批判·导言》里也说过)《西游记》是再生型神话，继承了中国远古神话的形式，在艺术精神上则虽有相通相关联的线索可寻，但已经发生质变，它并非是朦胧的原始思维的产物，而是自觉的艺术思维的结晶，它的大旨其实不在“表现中国古代对自然与社会现象的天真解释”，因为人类对这些现象的解释已趋于成熟(科学解释)，而是运用神话这一艺术载体再现文明时代中华民族的情感、智慧，特别是对自然、社会和人生的深刻认识，只是这种“再现”是隐晦的、折光的、变异的而已。正如鲁迅指出：“(《西游记》)虽述变幻恍忽之事，亦每杂解颐之言，使神魔皆有人情，精魅亦通世故，而玩世不恭之意寓焉。”现在早已明确，《西游记》中的妖魔故事都有所指称，虚化一点是指人类前进中的诸多精神和物质的障碍(魔障)，坐实了即指宦官专权、特务(东西两厂)横行、皇亲特权、唯道独尊(妖道惑众)、文豹隐雾(假隐士)等明代严重的社会矛盾，两者都不是通过遗传积淀在人们记忆里的“集体无意识”——原型或原始意象，而是异常清晰和强烈的现实感受，所谓“荒荒诞诞说鬼，真真切切说人”。这就意味着，神话原型批评与《西游记》的对象性关系难以完全确立，它提供了观察对象的新视野、新方法，但在实际的解读中很难把握准星，直指其中的文化鹄的。从上述提到的一些研究结论来看，新则新矣，但方枘圆凿，间隙分明，甚而有无的放矢之嫌。\n    我们看到，后来杨义《＜西游记＞：中国神话文化的大器晚成》一文对此有所匡正。我曾将这篇由《中国社会科学》杂志于1995年第1期隆重推出的长文认定为《西游记》神话原型批评的最高成就，正是基于它在神话批评观念和方法上的转变和改进。它观察《西游记》并未专注于所谓的原型，而是以更为宽泛的“神话文化”替而代之。作者说："}]}
{"conversation": [{"input": "", "output": "“神话文化”是一个比原始神话信仰更宽泛的概念，它考虑到中国神话以及神话因素的驳杂、散落和在民间信仰中的广泛渗透性、历代文字记录的零碎性，明显地具有与西方史诗神话不同的形态、命运和发展历程。在早期的《山海经》时代，它粘附着山川地域的因缘，具有与史诗神话迥异的非情节的、而是片断的，非英雄主义的、而是多义性的形态，具有更为充分的初民性和原始美。其后它又受儒家“不语怪、力、乱、神”的贬抑，散落于志怪书和民俗传说之中，并在宗教潮流的裹挟下，参与建构神谱。谁又能够想到在我国近古的“三教归心”的潮流中，它又涉取了千年宗教发展的智慧而超越具体宗教的迷执，以超宗教的自由心态焕发出宏伟绮丽的神话想象力，并以《西游记》代表了我国神话文化的大器晚成。\n    如此对中国神话文化的鉴别和界定，实际上体现了对《西游记》神话特征的否定之否定的过程，既认识到它与原始神话的本质区别，也充分注意到两者之间的精神联系。在此基础上，杨义进一步指出，《西游记》是借用神话思维创造出来的，通篇充满“神话隐喻”，作为中国神话的大器晚成之作，其超越远古神话，“堪称独步的地方，是在个性神话中增加了‘哲理——心理’的复调。它发掘着个性深层的精神意蕴，借神话故事思考着人的主体，思考着人的心性，思考着人的信仰、意志和生命力。即是说，它寻找着人的精神历程的神话原型，使神话成了精神哲学(或心学)的隐喻”。所以，《西游记》的意义“代表着我国神话文化的一次划时代的转型”，它“以小说的形式把我国神话文化的形态面貌从根本上改变了”，它是一部我国“神话文化的伟大杰构”。注重神话本体研究，并将其纳入中国神话传统，肯定其神话文化的历史内涵，这对于《西游记》文化研究不啻有一种返朴归真、拨乱反正的意义。\n    这就启示着：展开《西游记》神话原型研究应遵循一个理论前提——将《西游记》的神话再生性特征与原始神话区别开来，并寻找到两者神话精神(并不是仅仅指神话外壳的相同)上的联系，从而避免对《西游记》文化原型模式的解释沦为纯粹的理论预设和抽象的教条，确保这一研究言之有物，契合文本实际，充满理论的活力。这里不得不说，当年鲁迅、胡适、陈寅恪、郑振铎，还有后来的季羡林、金克木等学者从中西神话传统来探求孙悟空的原型依据，其过程和结论都是值得我们借鉴的。\n    二、童话学批评：学术的美化与矮化共存"}]}
{"conversation": [{"input": "", "output": "二、童话学批评：学术的美化与矮化共存\n    与神话原型批评密切相关，并为《西游记》文化研究带来新气象的是童话学批评。运用童话学视角审视《西游记》，体现出这部奇书得天独厚的学术品质。相对于《三国演义》、《水浒传》、《金瓶梅》和《红楼梦》等其他小说经典，这实在是《西游记》的荣幸，因为它拓宽了学科视界，丰富了研究领域。童话是美的结晶，童话学研究赋予了《西游记》无穷的美感，在一定意义上也把学术研究“美化”了。\n    把《西游记》视为一部童话作品，源于胡适，他不仅称之为“神话小说”，也称之为“童话小说”，他在上世纪20年代所作的《＜西游记＞考证》中称：“(《西游记》)正如英文的《阿梨思梦游奇境记》(Alice in Wonderland)虽然含有很有意味的哲学，仍旧是一部极滑稽的童话小说。现在有许多人研究儿童文学，我很郑重的向他们推荐这七回天宫革命失败英雄《齐天大圣传》。”袁圣时于1948年作《＜西游记＞研究》(刊《台湾文化》1948年第3卷第1－2期)明确说：“今观《西游记》纵恣谐谑，独逞胸臆，其调诙之所及，至于仙佛同仁，神魔一体，其他神话小说中固未见有此种格调也，故吾曰，谓之为世界的一部绝大童话小说，宁非尤宜。”现有的几部《中国童话史》都列有专章作重点论述，或称为“一部改变了整个中国历史进程的准童话”，或誉之为“瑰丽璀璨的长篇童话”，对《西游记》的童话艺术都有详细的论述。"}]}
{"conversation": [{"input": "", "output": "一场关于神话与童话的论辩确立了《西游记》的童话本质，也揭开了《西游记》童话学研究的序幕。1984年，白盾发表《论＜西游记＞的童话特征》一文，根据马克思关于希腊神话的论断指出：“希腊民族是有别于‘早熟的儿童’和‘粗野的儿童’的‘正常的儿童’，是‘人性开展得最美好的幼年时期’。因而，他们创造的神话和史诗‘所产生的魅力’，正来自那些使人‘感到愉快’的‘儿童的天真’。”认为“神话就先天地带有童话的基因，因为它们均在不同方式上反映出‘儿童的天真’”。而《西游记》最大的特征在于“神话与童话的交融”。［9］文章随即遭到质疑。许多论者指出，将神话与童话混为一体不符合艺术逻辑，也不符合《西游记》的实际。如汪瑰曼最先在《光明日报》发表商榷文章，指出马克思以“儿童的天真”论述古希腊神话只是一种比喻，而不该胶柱鼓瑟，作“实在的、刻板的理解”，《西游记》固然具有神话与童话交融的特征，“但这种交融不是由于神话先天带有的童话因素的隔代遗传，而是因为《西游记》本身就不是神话，而是作者的创作，是神话、历史和传说的故事糅合。”所以，“吴承恩不可能新创神话，只能以神话、历史和传说为原料创造出别具一格的童话式的小说”。在详细论述童话与远古原始神话的“本质区别”的基础上，汪文明确肯定《西游记》为童话作品。［10］\n    可以看出两点：一、这场争辩其实质是围绕神话与童话的认识，也可以看作《西游记》是神话小说抑或人魔小说之争的进一步延伸。二、双方虽然对马克思《政治经济学批判·导言》中关于古希腊神话的论断有不同的认识，但一致认为《西游记》是一部“童话式的小说”，或“具有童话的若干特征”，并且公认《西游记》的永恒魅力正源于“儿童的天真”，“神话与童话的融合”。客观地说，前一问题涉及到原始思维和艺术思维的关系，两者确有区别，也确有联系。《西游记》无疑是自觉的艺术思维的结晶，又具有被历代少年儿童喜爱的事实，其作为童话作品的本质定位是可以得到确认的。但作为世代累积型作品，也无疑保存着华夏民族远古神话的丰富资源，所以很难说它一定不是神话小说。——现在我们用“再生型神话”来概括，应该说是恰当的。"}]}
{"conversation": [{"input": "", "output": "《西游记》童话学批评在林庚的专著《西游记漫话》中得到充分体现。他首先阐述了《西游记》的童话精神与明代中后期的文学思潮“童心说”的关系，指出李贽等启蒙思想家贯彻“童心说”的精神，最终而不免于人生的失败，可是，童心作为一种理想，又可能在艺术上获得成功。“这就是《西游记》中天真烂漫的童话精神的由来，是孙悟空自由不羁、超越一切束缚的精神状态的一个解释。从这个意义上说，《西游记》正是体现了明代中后期激进文人精神解放的浪漫追求。”\n    接着，他比较全面、具体和深入地论述了《西游记》童话精神的实质和内涵。他指出正是童话精神使《西游记》与远古神话和一切成人小说相区别，成为中国文学史上独一无二的伟大名著：它从“儿童的眼光”看世界，以“儿童的模仿的天性与天真的想象”作为反映和评判的“心理依据”，并且保证“将全部的兴趣投入到一个动物世界”。他认为这直接赋予了作品乐观、快乐的精神情调，“因为童年并不知道什么真正的悲哀，它陶醉在不断生长着的快乐中，为面向无限的发展所鼓舞”，“而童年的世界又是自由的、未定型的，显示着无限发展的潜力与可能性”，从而享受着“无尽的快乐”。他还重点解剖了孙悟空的形象，以为其“活泼充沛的想象与自由不羁的性格”，他“从来都有那样好的兴致，那样乐观的心情”，只有在童话精神的观照下才能得到合理的解释，因为正是孙悟空的完美形象构成了《西游记》童话精神和童话逻辑的集中体现。\n    对《西游记》进行童话学研究，其优势和实绩都很明显，但其中也隐含着自身的危机。那就是：童话是主要的儿童文体，“童”即指儿童，“话”就是故事，童话即是专为儿童创作的文学故事，把《西游记》界定为童话——即使是“一部改变了整个中国历史进程的准童话”和“瑰丽璀璨的长篇童话”之类的高度定位——也无疑把它作为文学巨著的主要价值筛漏掉了。对《西游记》的童话学研究在具有“美化”功能的同时，也使得学科品位遭到削弱，从而必然地导致学术的矮化。《西游记》为历代少年儿童所喜欢(远远超过其他任何作品)，但《西游记》研究相比较于《三国》、《水浒》、《红楼》等其他小说经典则一直处在后进的态势，这一反差本身就已说明了问题。"}]}
{"conversation": [{"input": "", "output": "有必要引入大童话的概念。根据心理学(如皮亚杰和马斯洛)的观点，儿童的视角是向上的，他们渴望成长；而成人的视角是向下的，具有返璞归真、追求“第二次天真”的“健康的儿童性”的发展趋向。［11］(P87)这两种心理取向的交融使童话具备了“双读效应”，大童话——主要是为成人创作的童话——也由此应运而生。据目前资料，“成人的童话”这一概念由华罗庚在1979年评价新武侠小说(梁羽生《云海玉弓缘》)时提出，并随即成为被广泛认同的文学观念。因为这一类作品确实具有广泛的成人受读性，“它给成人营造一个非现实的可供卧游的天地，它有转移和调适心理的功能，消解疲劳和紧张。”同时，华罗庚作为数学家超越了常见的文学流派和观念上的偏见，他的理性优势带来了巨大的社会影响力。\n    无疑，“大童话”观念有可能打破童话既有的偏窄边际，也相应地克服《西游记》童话研究存在的危机，包括儒、释、道等哲学思想在内的丰富的中国传统文化将得到整体性的包容，不再被童话性视野所遗漏，《西游记》童话学批评也必将产生新的活力。\n    三、审美文化研究：论题广泛而亟须突破\n    审美研究一直是《西游记》文化阐释的一大重点。艺术是审美创造，《西游记》是这种审美创造的结晶，从这一意义上说，它是一种最贴近《西游记》本体的学术流向。但是众所周知，在一个相当长的“非常化”时期里，由于受极左思潮的影响，阶级论主题观和庸俗社会学的流行，《西游记》审美文化研究实际上是中断的。\n    进入新时期，《西游记》研究最早透露出审美文化趋向的是李欣复发表于《文史哲》1983年第4期上的《也谈＜西游记＞的审美认识价值》一文。当时，《西游记》论坛已有何满子率先发表《把艺术从社会学的框子里解放出来》、《＜西游记＞研究的不协和音》等文章，历数《西游记》主题研究中“硬划成分”、“强派角色”等弊端，呼吁《西游记》研究打破庸俗社会学的“框子”。［13］李欣复则从审美文化研究的角度来对此现象作出积极的反拨，他在这篇文章中指出：\n    统观各家意见，有一点是共同的，即是都认为文艺是一种意识形态，直接间接地反映着现实世界。争论的焦点在于反映的究竟是怎样一种社会生活。我认为，文艺虽然归根结蒂是一种意识形态，但它是审美意识，有不同于一般社会意识的独特个性和表现方式。因而不能用统一的模子去剖析丰富多彩的艺术世界。"}]}
{"conversation": [{"input": "", "output": "明确肯定“作品的主要人物和主题思想是其主要审美认识价值所在”，吴承恩的伟大之处是不仅“在文艺史上创造了一部杰出作品”，而且“还为检验各种文艺和美学理论科学的真理性树立了一种主要的标尺。”现在看来，对于《西游记》审美研究，该文虽然难当典范之作，却无疑有首倡之功。\n    我以为这一时期《西游记》审美文化研究方面的第一篇力作是姜云的《＜西游记＞：一部以象征意义为主要特色的作品》一文。姜文首先对在传统的研究中用浪漫主义(或现实主义)来评价《西游记》提出了质疑。因为浪漫主义和现实主义不仅“不能全面概括和反映它的总体艺术特色”，而且还有可能过滤掉作品原本异常丰富的中国文化内涵。接着指出《西游记》最大的美学特征是象征主义，“用借此喻彼、假象见义的方法，巧妙地表达自己的理想和对现实的批判”，整部《西游记》“是一种象外之境，言外之意，弦外之音，它表面写的是这件事，实际却暗示另一件事”，因而具有“暗示性、借喻性、象征性。”［14］\n    这篇文章的价值，是把浪漫主义、现实主义等创作方法整合为象征主义，在现实主义和浪漫主义实际上已被“滥化”的历史条件下提出象征主义，其反拨、匡正的意义显而易见，它摆脱了政治性主题观的束缚，明确提出了哲理性主题观，更加贴近了《西游记》的审美实际，并且以其周详的审美分析和成果推动了新时期审美文化研究。从此以后，《西游记》审美文化研究轰轰烈烈地开展起来。\n    纵观《西游记》审美文化研究，呈现着空前热烈、持久的局面，不仅论题广泛，涉及《西游记》内容与形式、思想与艺术方方面面的艺术创作问题，而且论文数量庞大，声势壮观，其中也出现了李欣复《也谈＜西游记＞的审美认识价值》(《文史哲》1983年第4期)、孙逊《＜西游记＞孙悟空猪八戒形象塑造的艺术经验》(《文学评论》1985年第1期)、姜云《＜西游记＞：一部以象征意义为主要特色的作品》(《文学遗产》1986年第6期)、吴圣昔《涉笔成趣妙在自然——论＜西游记＞的诙谐性》(《文学遗产》1987年底3期)、刘耿大《西游记迷境探幽》(学林出版社1998年版)、张锦池《论沙和尚形象的演化》(《文学遗产》1996年第3期)等高水平、有影响的论文和论著，当之无愧是《西游记》文化研究中的主流。"}]}
{"conversation": [{"input": "", "output": "然而在另一方面，我们看到审美文化研究仍然存在诸多欠缺，亟须修正和突破。应先予指出，审美文化研究并非指单纯的艺术分析，而是将《西游记》作为完整的审美对象，一个特定时代审美实践和审美文化的历史积淀，运用美学学科的原理和方法论，从审美主体与客体的审美关系上，从艺术现实和理论透视的结合上来审察、阐释《西游记》无比丰厚的审美文化内涵——作为人类审美领域的不断展开，它凝结为自然美、社会美和艺术美等不同的审美形态；作为在人类审美历史中的文化积淀，它表现为崇高、和谐、悲剧、喜剧、荒诞、审丑等不同的审美文化类型，而从这两个系列的整合中，则呈现为一定历史时代的审美理想、审美趣味、审美时尚(潮流)等等——这些恰恰是对《西游记》审美文化的真正认定和确证。\n    以此对照，我们的审美研究实在有失纯正，许多具体分析艺术细节问题的文章给人零碎丛脞、肤浅谫陋之感，甚至很难说真正具有审美研究的意义，为学界诟病的“低层次高密度重复”的现象则比较突出。另外，由于其自身历史内涵的巨大差异，研究者审美视界的偏殊，研究这些审美范畴的力度并不一致。据笔者初步统计，在既有的审美范畴中，对社会美、艺术美、喜剧和幽默的透视最为集中，关于《西游记》社会意义和审美价值的论文皆可以百篇计，而对自然美、崇高、和谐等审美范畴的关注相对薄弱，尤其是关于自然美，除却一般地涉及作品的地理背景或自然风光，如果从“自然人化”的审美理念来分析、阐释其中的美学意义，则颇为鲜见，就笔者所计，大约只有欧阳健《四方民物俱昭融——论＜西游记＞对人与自然美好关系的向往》(《古典文学知识》1999年第4期)一文较为纯粹。可见，从审美文化形态、类型、范畴的具体情况来看，这一研究尚不够平衡，一方面存在着过多过滥、高密度低层次重复的弊端，而另一方面则尚存在某些缺失，值得继续进一步发展，尤其是呼唤新的、有突破性的学术成果。例如重头文章的问世。\n    四、宗教文化研究：新知与谬误缠夹"}]}
{"conversation": [{"input": "", "output": "四、宗教文化研究：新知与谬误缠夹\n    由于《西游记》的情节本事是唐僧西天取经——一件历史上真实的宗教事变，与宗教包括儒释道三教有着千丝万缕的联系，所以从最早的金陵世德堂本《西游记》(世本)陈元之《序》开始即可见宗教研究的渊薮。“五四”时期鲁迅、胡适一方面努力清洗明清时期诸种来自宗教的误解，如谈禅、证道之类，但也不可避免地围绕宗教内容来阐述《西游记》的思想价值。新时期《西游记》研究也出现了大批阐释作品宗教文化的论文，举其要者有陈澉《论＜西游记＞神佛与妖魔的对立》(《文史哲》1981年第5期)、朱彤《论＜西游记＞的宗教批判》(《北方论坛》1982年第5期)、姚政《巫术·神话·宗教——＜西游记＞中反映的宗教观念》(《明清小说研究》第1辑)、柳存仁《全真教和小说＜西游记＞》(《明报月刊》1985年第5—9期)、张乘健《论＜西游记＞的宗教思想》(《社会科学战线》1988年第1期)、吴承学《＜西游记＞的三教合一和佛道轩轾》(《汕头大学学报》1989年第2期)、徐振费《试论道教对明代神魔小说的影响》(《齐鲁学刊》1989年第6期)、张锦池《宗教光环下的尘俗治平求索：论世本《西游记》的文化特征》(《文学评论》1996年第6期)等等，在徐朔方、黄永年、苏兴、郭豫适、孙逊、吴圣昔、李时人等人的著述中也有大量评判其宗教内容的文字。"}]}
{"conversation": [{"input": "", "output": "但作为宗教文化研究突出代表的无疑是李安纲先生。确实可以把这一派称为《西游记》文化研究的特殊现象：它超越了一般性的文艺批评的范畴，把《西游记》视为一个宗教文本，提出的一些观点不乏有惊世骇俗的效应。在90年代中期至今长达10余年间，李安纲一以贯之地执着于《西游记》宗教文化研究，已出版《苦海与极乐——＜西游记＞奥义》等专著，并在各类学术刊物发表了20多篇重要论文，还主编了两期《西游记文化学刊》，主持出版《西游记新评新校》。更为可贵者，他还分别在山西和北京主持召开了四届《西游记》文化学术研讨会，可谓几管齐下，多方出击，全面开花，在《西游记》论坛掀起了一阵旋风。李安纲的研究特点是：旗帜鲜明地宣称《西游记》是演绎金丹大道之作，并以此为核心，形成了一个初具规模的学术体系——从作者论来说，其作者“绝对不是(淮安儒生)吴承恩”，而是道门中人；从版本论来说，《西游记》的前身应为明人周如山曾提及的“真正表现全真道教义”的99回本；从文本意义来说，《西游记》的文化原型是道教典籍《性命圭旨》，其81难的来源是宋代石泰的《还源篇》，总之它是一部“中国传统宗教文化的自觉载体”。［15］这些论点显然尚存诸多可商榷之处，如论“吴承恩绝对不是《西游记》作者”似嫌“绝对”，其整个体系遭致的批评也很多。(对此容在后文展开)应该承认，作为《西游记》文化研究的一种类型，其成绩有目共睹，其间的真见和新知不可全盘抹杀。《新华文摘》、《人大复印资料》、《世界日报》等权威刊物曾多次转载其论文，介绍其学术成就，甚至被誉为学界“奇人”。［16］在笔者看来，李安纲一派阵势壮观，并与一些海外学者遥相呼应，在《西游记》论坛引起的震动可以与80年代章培恒质疑吴承恩著作权所引起的震动等量齐观，其现象本身就是新时期思想解放，学术勃兴，《西游记》研究繁荣、兴旺的表现。\n    但是，李安纲先生遭致学界猛烈批评也不是偶然的。因为宗教文化研究并非意味着把《西游记》等同于宗教文本。诚如许多学者指出的那样，《西游记》本质上是艺术，不是宗教，这一派的研究隐含着将《西游记》视为宗教文本、异化其艺术本体的危险，从另一个方面违背了作品的实际。客观地说，把《西游记》的主题界定为“金丹大道”，实际上是将这部名著的丰富思想消解了，其思维路数与明清时代汪澹漪、陈士斌之辈如出一辙。同时，由于其整个理论前提的错位，李安纲的研究也必定是真见与谬误缠夹，真见为谬误遮蔽。"}]}
{"conversation": [{"input": "", "output": "试举一例。李安纲认为宋代道书石泰《还源篇》八十一章是《西游记》唐僧所历九九八十一难的原型。“《西游记》八十一难就是依照这八十一章绝句亦步亦趋地演绎而来”，“即《西游记》的结构模式，正是以石泰的《还源篇》为原型，而且这是丹道学上的规律。”如果考察《西游记》的演化(文本和版本)实际，可以明确，这完全是没有依据、不符逻辑的主观臆断，使人不免产生谬悠荒唐之感。\n    先从《西游记》与文化承载的关系来说。据目前资料，《西游记》最早的版本当推明万历二十年(1592)金陵世德堂梓行的《新刻出像官板大字西游记》(世本)，鲁迅等学者猜测之前尚有更为远古的祖本存在，而在世本以后，《西游记》还在不断流变，一直延续至清代。这样就构成了复杂的版本系统，明本与清本、全本与简本、原本与笺评本等等这些不同版本关系相互缠夹，它们所传递的文化信息便不可能整齐统一。同时，这样的版本事实也足以说明《西游记》是一部世代累积型巨著，在漫长的成书过程中，逐渐吸纳了不同时代的思想内容，所以作品三教九流驳杂，主题和文化意蕴十分繁富，实际上很难找到某一部特定的书(无论是儒家经典，还是佛、道典籍)来作为《西游记》的文化原型。也即是说，无论是《还原篇》，还是《性命圭旨》，小小的一本道书，衬不住《西游记》这皇皇大著，经不住这“不能承受之重”。"}]}
{"conversation": [{"input": "", "output": "再从具体的版本实际作检测。《西游记》版本繁复，各本第99回难簿上对八十一难的排列有较大出入，早期世本的排列杂乱无章，完全与正文所叙不合；稍后的《李卓吾先生批评西游记》作了全面调整，始与正文所叙基本吻合。清代记叙八十一难最为齐备的张书绅《新说西游记》的难簿依李评本排列。而众所周知，今通行本人民文学出版社本《西游记》系以世本为底本并参考《新说西游记》等六种版本校勘而成，查其难簿主要按新说本排列，所以次序与明版世本完全不同。比如今人文本73难为“失落兵器”，明世本则为“灭法国难行”，人文本52难为“棘林吟咏”，世本则为“取宝救僧”；反过来世本73难“灭法国难行”在人文本为70难，52难“取宝救僧”在人文本则为51难。其错落一至于此。这与作品的结构有关。当年郑振铎曾将八十一难按其除魔故事本身的逻辑归并为四十一个故事，并由此将作品的结构命名为“蚯蚓结构”，其特征是“《西游记》的组织实是像一条蚯蚓似的，每节皆可独立，即斫去其一节一环，仍可以生存。”《西游记的演化》可见各本难簿次序不同并不影响唐僧历难求经的大旨。然而石泰的《还源篇》却不一样，作为唐宋内丹道经典，所叙者是一整套完备的炼丹理论，必须循序渐进，在步骤上来不得半点差池。更何况李安纲以人文本为依据，将唐僧八十一难与《还源篇》八十一篇逐条相联，并对两者进行相互印证，但殊不知作为早期版本的世本相对谫陋和混乱，这就使得两者挂勾失却了充足的依据，其阐释、印证缺少了准星。如《还源篇》第一篇旨在“阴阳结太元”，而《西游记》第一难是“金蝉遭贬”，所言为“灵通本讳号金蝉，只为无心听佛讲，转托尘凡苦受摩(“苦受摩”人文本改作“变苦度”)，降生世俗遭罗网。”两者风马牛不相及。只好用什么“陈光蕊与满堂娇夫妻交媾”来比拟“阴阳结太元”。又如《还源篇》第八十一篇旨在“九九阳数足”，而《西游记》第八十一回却是“通天河遇鼋”。原来作者为了追求余波骤起之艺术效果，故意在唐僧四众顺利抵达灵山后，借观音凭空再生一难，令失信于老鼋的唐僧再受坠河之灾，所以两者根本无法联通。八十一难中唯首尾两难最具确定性，即已如此不符，中间各难更为复杂多变，若要硬性将它与《还源篇》一一相对，其难度可想而知，其穿凿牵强亦殊难避免。"}]}
{"conversation": [{"input": "", "output": "窥一斑而知全豹。李安纲先生的诸多错失，除了问题本身存在的复杂性，究其源全在其理论前提的错位：《西游记》蕴含着宗教内容，但绝不是宗教典籍，也绝不是对宗教的“形象演绎”。李氏试图用许多道家典籍来充塞《西游记》，一会儿说《性命圭旨》是《西游记》的文化原型，一会儿又说《西游记》的精髓是生命科学，一会儿说《大丹直指》是孙悟空求道的依据，一会儿又说《还源篇》是唐僧八十一难的原型，实在是在将《西游记》大卸八块，阉割了原本丰富完整的思想。把《西游记》文化研究等同于“宗教阐释”，其结果必然如此。\n    五、几点补充意见\n    其一，以上我们从神话原型批评、童话学批评、审美文化研究、宗教文化研究几个方面对《西游记》文化研究作了初步总结与反思，但这只涉及其中的主流大端，而远非全部，它事实上还有许多流裔和旁枝值得关注，比如曾有学者从民俗学、叙事学、旅游学、法学、人体生命科学、气功、未来学、科学理性思维等方面展开过讨论，产生了一批有影响的论文，无可置疑也是《西游记》文化研究的组成部分。总之，《西游记》文化研究是太丰富了，正如古人说读史“如饮河之鼠，各充其量而矣。”(胡三省《新注资治通鉴序》)笔者所论也不过是择其要者，取一瓢饮，“各充其量”而已。\n    应予指出，随着《西游记》学术史研究的兴起，已有必要将学术文化纳入到《西游记》文化研究的视野之内。根据现代文化人类学观点，文化的疆界是无限广泛的，它可以包容人类一切物质文明和一切精神文明，是“自然人化”和人类自身进化的历史性、整体性成果，而学术作为人类认识活动的高级形态，是专门、系统而又精粹的思维结晶，理所当然是文化中的精髓。《西游记》三教合一，九流杂处，其释儒、讲道、谈禅之类学术流向与文化蕴涵完全重合，而关于作者生平、版本递嬗和成书源流的考证，还有思想、艺术方面的评论，其学术意义也都与《西游记》文化研究有密切的关联。即是说，长达四百年之久的《西游记》学术史已经积淀为一种极具中国特色和范式意义的学术文化的形态，关注《西游记》的学术文化内涵必将有力地推动研究《西游记》文化研究，并籍此开拓《西游记》文化研究的新领域、新阶段。"}]}
{"conversation": [{"input": "", "output": "其二，文化是一股连绵不绝的精神之流，文化研究有开放、创新的一面，也具有遵循历史线索的规律。《西游记》文化蕴含的主体是中国传统文化，所以文化研究不能割裂固有的文化和学术传承。比如，“五四”时期，鲁迅、胡适等新文化大师筚路褴褛，奋力开拓，一举实现《西游记》研究从古典到现代的转型，他们的研究不仅取得了具有学科奠基性的成果，而且为后人提供了许多学术线索。就说“游戏说”吧，它不仅是指文本外在显现的诙谐幽默的风格特征，还可指作者的创作心理即是“爱骂人的玩世主义”，我们由此还可进一步引申出更为深邃的理论蕴涵，那就是《西游记》特有的内结构、潜逻辑：取经由如来佛发起，三藏真经由佛祖赐造，取经人由观音指定，难簿(寓取经经过)由菩萨验收，最后五圣功过也由如来分封——整个就是由两位圣者构划的游戏。对于“游戏说”，我们理应作多方面的研究，而事实上却还远远没有足够的深入，特别是后一层次基本未有涉及。即使是关于作者的游戏心态，以笔者管窥陋见，所论多在社会现实和吴承恩生平方面，也还没有看到从哲学精神(如席勒的游戏和自由精神)上作论述的。还有，在当下《西游记》论坛，由于受某些浮躁、儇薄学风的侵蚀，那种热衷于做华而不实的表面文章，或生搬硬套西方理论、摸索皮毛，或主观臆断、游说无根，或务反旧说、故作新论，存在着割断历史、脱离文本实际倾向的现象时有所见，并业已造成一定的不良影响。［17］比如说，在明清《西游记》评点中，三教合一是不变的主线，其间既有机械批评的弊端，也有许多合理的成份，现在把《西游记》归为金丹大道一端，则不仅回到明清旧说的原点，似乎还有抽象发展或是倒退之嫌。这就不能不引起我们的注意和深思了。"}]}
{"conversation": [{"input": "", "output": "其三，《西游记》是传统文化宝典，文化意蕴丰厚幽深，择其一枝一脉，便足可探幽发微，甚或歪打也能正着。然而，《西游记》的本体是艺术，所以文化研究必须回归艺术本体，契合文本实际，恪守其固有的艺术精神，尤其不应该超越《西游记》母体所能承载的维度。笔者注意到，在现代大众传媒时代，诸如《大话西游》、《悟空传》等各种旨在消解、颠覆原著的恶搞版《西游记》(包括电子的和纸质的)已经联翩出笼。与此相适应，在《西游记》文化研究中似有一些“无厘头”、“八卦”学术存在。如有“大师”说《西游》，自号“全球第一”，实多轻薄谬悠之言。如在《西游记》“四圣试禅心”故事中，孙悟空曾自豪地宣称“我从小不晓得干那般事(指男女性事)”，他解析说那是因为孙悟空在大闹天宫时误吃了太上老君的避孕药。这种诠释不仅低级趣味，而且完全不符合《西游记》的创作实际，特别是《西游记》的演化实际。我们知道，在中国远古神话以及一些早期“西游”作品里，确有猿猴淫邪的记载，但经过数百年演化流变，至吴承恩(？)百回本《西游记》已定型为受“天真地秀、日精月华”孕育的神猴，把这种淫邪妖气过滤、淘汰掉了。这是历史和读者大众的选择，也是吴承恩的天才创造。所以它完全违背了《西游记》的古典艺术精神，也有违学术的科学精神，如作为文化研究则在“打假”之列。"}]}
{"conversation": [{"input": "", "output": "仙界道门的荣幸与尴尬──《西游记》道教思想论略\n\n    上世纪二十年代，一场全盘否定清人《西游记》研究成果的飓风横扫学术界。胡适不无愤激地宣告：“《西游记》是被这三四百年来的无数道士和尚秀才弄坏了”，清人的种种说法，“都是《西游记》的大仇敌”[1]。鲁迅亦认为，清人的“劝学”、“谈禅”、“讲道”诸说，都是“三教之徒”“随意附会而已”[2]。这些学界大亨们凭藉学贯中西的敏锐眼光，其结论自足以振聋发聩。但由于时代不允许他们去进行书斋式的深入探讨，故也不免语焉不详。时至今日，《西游记》研究的“讲道说”再次被提起，其中某些内容似乎又不无道理。现实告诉我们，有必要对《西游记》中有关道教文化进行一番爬罗剔抉的功夫。故撰此文，以就教于学界同仁。\n\n    几乎是伴随着原著的产生，《西游记》中的道教文化便引起了人们的注意。现存《西游记》最早的刊本世德堂本，有陈元之所作《西游记序》，其《序》中提到“旧有叙”，其“旧叙”认为：“孙，狲也，以为心之神；马，马也，以为意之驰；八戒，其所戒八也，以为肝气之木；沙，流沙，以为肾气之水；三藏，藏神藏声藏气之三藏，以为郛郭之主；魔，魔，以为口耳鼻舌身意恐怖颠倒幻想之障。故魔以心生，亦心以摄。是故摄心以摄魔，摄魔以还理，还理以归之太初，即心无可摄，此其以为道之成耳。此其书直寓言者哉。彼以为大丹之数也，东生西成，故西以为纪。” [3]其中心猿、意马、肝木、肾水、太初、大丹等等，都是道教金丹术常用的术语。学术界一般认为，陈元之《序》作于万历二十年，距吴承恩去世仅十年左右，其所说“旧叙”当更早，几与吴承恩同时。可见，从《西游记》问世起，就和道教结下了不解之缘。\n\n    此后，袁于令为李评本所写的《西游记题辞》，表达了同“旧叙”不同的观点。他认为：“说者以为寓五行生克之理，玄门修炼之道。余谓三教已括于一部。能读是书者，于其变化横生之处引而伸之，何境不通，何道不洽，而必问玄机于玉匮，探禅蕴于龙藏，乃始有得于心也哉！”[4]可见，当时《西游记》主旨的“讲道说”已相当流行。但袁于令认为，所谓“讲道说”只是“于其变化横生之处引而伸之”的结果，《西游记》实是“三教已括于一部”的著作。"}]}
{"conversation": [{"input": "", "output": "然而，进入清代，《西游记》主旨的“讲道说”却呈现泛滥之势。汪象旭的《西游记证道书》开清人“讲道说”的先河。本书第一回批语即说：“《西游记》一书，仙佛同源之书也。……彼一百回中，自取经以至正果，首尾皆佛家之事，而其间心猿意马、木母金公、婴儿姹女、夹脊双关等类，又无一非玄门妙谛，岂非仙佛合一者乎！”同书“功成行满见真如”一幅插图有诗赞曰：“万卷仙经语总同，金丹只此是根宗。依他坤位生成体，种在乾家交感宫。莫怪天机都泄露，只缘学者自愚蒙。若人得了诗 中意，立见三清太上翁。”此诗引自宋代金丹学大师张伯端的《悟真篇》，说明作者虽然有“仙佛同源”之论，但根本上还是持“讲道说”。\n\n    此后，又有陈士斌的《西游真诠》。此书第一回批语说：“俗儒下士，识浅学陋，不晓《河》、《洛》无字之真经，未明《周易》、《参同》之妙理，胶执儒书，解悟未及一隅；摈斥《道藏》，搜览亦皆糟粕。所谓醯鸡只知瓮大，夏虫难与语冰者也。”在他看来，“《西游》一书，讲金丹大道，只讲得‘性命’二字，实只是先天真乙之气。修性命者，修此一气，性命双全，而还归于一。反反覆覆，千变万化，不离其元。”[5]篇中又多引魏伯阳《周易参同契》和张伯端《悟真篇》来解读《西游记》，可见陈氏受此二书影响之深。\n\n    又有全真道士刘一明出，作《西游原旨》。刘一明是乾嘉时期全真教的一代宗师，内丹学的大家，并精通《易》学、医学等，其《道书十二种》流传颇广。因此，他的《西游原旨》可以说代表了“讲道说”的最高水平。在他看来，“《西游》世法、道法说尽，天时、人事说尽。至于学道之法，修行应世之法，无不说尽，乃古今丹经中第一部奇书。”[6]又说：“《西游》有合说者，有分说者。首七回，合说也。自有为而入无为，由修命而至修性。丹法次序，火候工程，无不俱备。其下九十三回，或言正，或言邪，或言性，或言命，或言性而兼命，或言命而兼性，或言火候之真，或拨火候之差，不过就一事而分晰之，总不出首七回之妙义。”[7]至于具体评点文字，则完全用道教内丹学的理论来解读《西游记》，心猿意马、金公木母、婴儿姹女等等，文辞甚繁。\n\n    至于含晶子的《西游记评注》，多节录真诠本的评论文字而加以己见，实际上可以看作真诠本的一个删节本。"}]}
{"conversation": [{"input": "", "output": "与“讲道说”最接近的，是张含章的“解易说”。张含章是一位《易经》研究专家，对道教亦有所涉猎。张氏在《西游正旨后跋》中说：“窃拟我祖托相作《西游》之大义，乃明示三教一源。故以《周易》作骨，以金丹作脉络，以瑜迦之教作无为妙相。”所以，张氏的《通易西游正旨》主要以《易经》来诠解《西游记》。但由于《易经》本身所具有的神秘主义色彩，故很早便被道教所吸收，如早期道教经典《参同契》即将《周易》与黄老、炉火合而为一，名之曰《周易参同契》。因此，张氏的评点文字中虽然多了一些乾坤坎离、屯蒙既济以及“守正却邪”、周孔圣贤等语，但也不乏婴儿姹女金丹之论。\n\n    纵观明清“讲道说”的发展，有这样两个特点：\n\n    一、越来越脱离作品的文学性，而向道教的“金丹大道”理论靠拢。陈元之所谓的“旧叙”，虽亦以道教理论概括《西游记》，但并未展开论述，故影响不大。汪象旭的《西游记证道书》虽然首开清人“讲道说”之先河，但在具体评点中，还能不时点出作品文学手法之妙。如第七十五回批语说：“行者之入腹降妖，力寡而功倍，然亦不可多得，惟黑熊、罗刹、黄眉、地涌与青狮而为五耳。罗刹、地涌，俱女身不足道，黑熊、黄眉二处，亦殊草草，独此处生趣勃勃，痛快淋漓。割取一段，可作数出杂剧。”至于陈士斌，由于其道教理论水平的限制，故从道教的角度看，其评点文字亦略显驳杂不纯，“未免尽美而未尽善耳”。[8]至刘一明，才使“讲道说”达到了登峰造极的理论高度，同时也就完全泯灭了作品的文学性。\n\n    二、虽然诸家力主“讲道说”，但又不能不以“三教一家”作为门面。汪象旭认为《西游记》“仙佛同源”。尤侗《西游真诠序》认为《西游记》“合二氏之妙而通之于《易》，开以乾坤，交以坎离，乘以姤复，终于既济、未济，遂使太极、两仪、四象、八卦、三百八十四爻，皆会归于《西游》一部。”[9]刘一明虽然力主讲道说，但也不得不承认：“《西游》贯通三教一家之理，在释则为《金刚》、《法华》，在儒则为《河》、《洛》、《周易》，在道则为《参同》、《悟真》。”[10]"}]}
{"conversation": [{"input": "", "output": "与“讲道说”泛滥的同时，也有学者对其提出了激烈批评。其中批评最尖锐的是张含章。他曾著《新说西游记》，在其《总批》中即认为：“《西游》一书，古人命为证道书，原是证圣贤儒者之道。至谓证仙佛之道则误矣。” [11] 在《新说西游记自序》中他又说：“此书由来已久，读者茫然不知其旨，虽有数家批评，或以为讲禅，或以为谈道，更有以为金丹采炼，多捕风捉影，究非《西游》之正旨。”[12]在他看来，《西游记》“一言以蔽之，曰：‘只是教人诚心为学，不要退悔。’”[13]“今《西游记》，是把《大学》诚意正心、克己明德之要，竭力备细，写了一尽，明显易见，确然可据，不过借取经一事，以寓其意耳。”[14]因此，张含章可称为“劝学说”的代表。\n\n    真正给“讲道说”以致命打击的是鲁迅、胡适。特别是鲁迅，不仅指出了清人诸说之谬误，并且初步探讨了其形成的原因。在他看来，《西游记》“亦非语道，故全书仅偶见五行生克之常谈，尤未学佛，故末回至有荒唐无稽之经目，特缘混同之教，流行来久，故其著作，乃亦释迦与老君同流，真性与元神杂出，使三教之徒，皆得随意附会而已。”[15]这里，既指出了“混同之教，流行来久”的大的文化原因，也指出了《西游记》“释迦与老君同流，真性与元神杂出”的文本原因，的确抓住了问题的要害，故此后很长一段时间，“讲道说”便很少再被人们提起。\n\n    然而，到了二十世纪后半期，“讲道说”却又卷土重来。当今持“讲道说”者，据笔者所知，一为台湾的陈敦甫、陈志滨等人，但他们的评论文字笔者未能见到，不敢妄加猜度。二为八十年代之后少数大陆学者。这又有两种情况：一是以李安纲先生为代表，承袭清人陈士斌、刘一明诸人之说而发扬之，直把《西游记》看成是一部敷演道教主要是全真教“金丹大道”的“道书”；[16]二是以孙国中先生为代表，认为《西游记》是一部“气功修炼专著”，是有关“人体科学”的著作[17] 。二者说法虽有不同，但本质上却没有什么大的差别。\n\n    客观地看，《西游记》中有关道教的内容的确是十分丰富的，甚至可以说，《西游记》虽是一部描写佛教取经故事的文学作品，但就其宗教思想体系来说，却是道教的。在与佛教和儒家的竞争之中，道教一直处于下风，然而一部《西游记》，却为道教争足了面子，这不能不让仙界道门十分荣幸。"}]}
{"conversation": [{"input": "", "output": "关于《西游记》中的道教文化，历来“讲道说”者特别是李安纲先生多有揭示。他们的不少论述，当然是符合《西游记》的实际的。参阅他们的论述，再加上笔者的考察，《西游记》的道教文化主要表现为以下几个方面：\n\n    首先，《西游记》运用了不少道教丹道学的名词术语，如：灵根、大道、元神、婴儿、姹女、金公、木母、刀圭、黄婆、心猿、意马、外道、正法、参玄等。\n\n    《西游记》的不少回目，道教气息就十分浓重。如第一回“灵根孕育源流出，心性修持大道生”。在道教来看，“灵根”即“先天虚无之一气，即生天、生地、生人、生物之祖气。儒曰太极、释曰圆觉、道曰金丹”，[18]实际上就是自然造化。故首句是说自然造化孕育生成了孙悟空这只灵猴。“心性”一词并不为道教所独有，儒、释、道三家都谈心性，但从“大道生”来看，这里所讲的正是道教的“心性”，故后一句便是写孙悟空访师学道，修持心性，成仙了道。再如第九十回回目“师狮授受同归一，盗道缠禅静九灵”，连刘一明亦说“其意幽深，最不易解”。[19]其实首句“师狮”是指唐僧师徒和九灵元圣等狮子精。“授受”是指悟空兄弟三人及其徒弟玉华国三王子。“一”在中国文化中意义十分重大。《老子》即有“道生一，一生二，二生三，三生万物”之说，故“一”与道十分接近，是“道之子”，甚至有人说“一”就是“道”。道教内丹修炼又最讲究“抱元守一”。故首句是说收伏了九灵元圣之后，不论是唐僧师徒、玉华三王子还是狮子精九灵元圣，都同归于“一”，玉华国成为太平盛世。关于“盗道”，陈士斌的解释颇有道理：“道者性固所有，非可盗也，而不知实有盗道之妙，正是法眼单传，不可思拟。《阴符经》曰：‘其盗机也，天下莫能见，莫能知。’陆真人曰：‘窃天地之机，盗杀中之气。’则道固自盗而得。”[20]说穿了，所谓“盗道”，也就是学道要效法自然的意思。至于“缠禅”，陈士斌、刘一明等人亦语焉不祥，据字面理解，应该是专心于禅，有一股“缠”的精神。结合故事情节，后句应该是说，黄狮精偷盗了悟空等人的兵器，并和唐僧师徒纠缠不清，但经过一番拚斗，终于使九灵元圣安静下来。"}]}
{"conversation": [{"input": "", "output": "在每一回的回末诗中，也包含不少道教内容。如“从正修持须谨慎，扫除受欲自归真”（23回）、“未炼婴儿邪火胜，心猿木母共扶持”（40回）、“心有凶狂丹不熟，神无定位道难成”（56回）、“神归心舍禅方定，六识祛降丹自成”（58回）、“仙道未成猿马散，心神无主五行枯”（65回）、“丹成识得本来面，体健如如拜主人”（99回）等。如果对道教丹道学毫无了解，对这些内容便不知所云。\n\n    其次，《西游记》中不少诗词韵语，都直接或间接地揭示了道教丹道学的内容。这又分两种情况：一是作者引用前人的，二是作者自己创作的。\n\n    自澳大利亚柳存仁先生的《全真教和小说西游记》始，包括李安纲等在内的不少学者，对《西游记》中直接引用前代道教的诗词韵语便进行了深入探讨[21]。这里结合笔者的考察，开列如下：\n\n    １、引自道教重要典籍《鸣鹤余音》者计有：第八回开篇《苏武慢》“试问禅关”、第八十七回篇首《苏武慢》“大道幽深”两词，分别为冯尊师所作《苏武慢》第五首、第七首。见于《鸣鹤余音》卷二。第七十八回唐僧所云“为僧者”一赋，比丘国国丈所云“修仙者”一赋，见于《鸣鹤余音》卷九，前者是三于真人的《心地赋》；后者为《尊道赋》，旧题宋仁宗撰。\n\n    ２、引自宋代金丹学大师张伯端《悟真篇》或《悟真篇拾遗》（又名《禅宗诗偈》）者计有：第十四回卷首“佛即心兮心即佛”一诗，第二十九回篇首《西江月》“妄相不复强灭”一词，均引自《悟真篇拾遗》。第三十六回悟空所吟“前弦之后后弦前”诗，第五十三回篇首《西江月》“德行要修八百”词，均引自《悟真篇》。\n\n    ３、引自全真七子之首马丹阳《渐悟集》者计有：第五十回篇首《南柯子》“心地频频扫”、第九十一回《瑞鹧鸪》“修禅何处用功夫”两词。"}]}
{"conversation": [{"input": "", "output": "作者自己创作的和道教有关的诗词韵语，数量也相当可观。其中比较典型的如：第二回菩提祖师传授悟空的那首诗：“显密圆通真妙诀，惜修性命无他说。都来总是精气神，谨固牢藏休漏泄。休漏泄，体中藏，汝受吾传道自昌。口诀记来多有益，屏除邪欲得清凉。得清凉，光皎洁，好向丹台赏明月。月藏玉兔日藏乌，自有龟蛇相盘结。相盘结，性命坚，却能火里种金莲。攒簇五行颠倒用，功完随作佛和仙。”再如第十七回孙悟空回忆自己学道经过时说：“老孙拜他为师父，指我长生路一条。他说身内有丹药，外边采取枉徒劳。得传大品天仙诀，若无根本实难熬。回光内照宁心坐，身中日月坎离交。万事不思全寡欲，六根清静体坚牢。”第十九回八戒的自我介绍亦说：“自小生来心性拙，贪闲爱懒无休歇。不曾养性与修真，混沌迷心熬日月。忽朝闲里遇真仙，就把寒温坐下说。……得传九转大还丹，工夫昼夜无时辍。上至顶门泥丸宫，下至脚板涌泉穴。周流肾水入华池，丹田补得温温热。婴儿姹女配阴阳，铅汞相投分日月。离龙坎虎用调和，灵龟吸尽金乌血。三花聚顶得归根，五气朝元通透彻。功圆行满却飞升，天仙对对来迎接。”第七十回悟空对朱紫国国王追叙自己的修炼过程：“倚天为鼎地为炉，两般药物团乌兔。采取阴阳水火交，时间顿把玄关悟。全仗天罡搬运功，也凭斗柄迁移步。退炉进火最依时，抽铅添汞相交顾。攒簇五行造化生，合和四象分时度。二气归于黄道间，三家会在金丹路。悟通法律归四肢，本来筋斗如神助。”诸如此类诗词韵语，在《西游记》中还有不少。这些文字说明，作者对道教理论是有一定程度的研究的。\n\n    其三，《西游记》构筑了一个以玉皇大帝为中心的道教神权系统。"}]}
{"conversation": [{"input": "", "output": "其三，《西游记》构筑了一个以玉皇大帝为中心的道教神权系统。\n\n    道教神权系统的庞杂与繁复，在世界宗教史上也是一大奇观，而这种奇观的形成，又是在动态的历史发展过程中形成的，各门各派、各种道教著作对这个系统的解释又不尽相同，但也不是无迹可寻。一般说来，道教神权系统包括：１、道教尊神，如太上老君、三清四御、皇天后土等。２、自然之神，如日月星斗、风雨雷电、山川河海等。３、护法神将，如四大元帅、四值功曹、六丁六甲、六十元辰等。４、群仙众真，如上中下八仙、三茅真君、四大真人等，５、圣人英杰，如三元大帝、关圣帝君、医圣药王、二郎岳飞等。这些神仙，或来自原始社会的自然崇拜、图腾崇拜、祖先崇拜，或来自历史上的英雄豪杰、往圣先贤，或来自道教的各门祖师、真君真人，或来自佛门的诸佛菩萨、金刚罗汉，或来自道门圣哲的苦思冥想，总之是熙熙攘攘，让人为之眼花缭乱。与之同时，道教又分宇宙为三十六天、九地十三音、十洲三岛、十大洞天、三十六小洞天、七十二福地，每一天、地、洲、洞，都有神仙统治。\n\n    道教的这个神权系统，到了《西游记》中，则形成了三十三天宫、十大地狱、十洲三岛、上中下三洞等神界体系。太上老君居住于三十三天离恨天，似乎只会炼丹，但是一粒金丹，竟使已经死了三年的乌鸡国国王起死回生。玉皇大帝高踞于神仙世界的统治宝座，虽然看不出有什么大的神通，但却“自幼修持，苦历过一千五百五十劫，每劫该十二万九千六百年，你算他该多少年数”。玉皇大帝身边，文有太白金星、四大天师、左辅右弼等等，武有四大天王、二十八宿、九曜星官等等；内有王母娘娘、金童玉女，外有十洲三岛神仙；地下有地府，地上有土地，山上有山神，城里有城隍，海中有龙宫；连一个小小的御马监，也有“监丞、监副、典簿、力士、大小官员人等”。这个神权系统显然是根据以儒家思想为统治思想的现实世界为参照系创造出来的，但就宗教学的观点看，却和道教的神权系统极其相似，而不具备佛教的特征。\n\n    其四，《西游记》中穿插了不少道教修炼方法、神仙法术、宗教仪式等描写。"}]}
{"conversation": [{"input": "", "output": "其四，《西游记》中穿插了不少道教修炼方法、神仙法术、宗教仪式等描写。\n\n    一般说来。道教可分为符箓、丹鼎两大派。其中符箓派和先秦巫术有一定关系。早期的五斗米道、太平道，都以符水治病、祈祷禳除来吸引道众；后又先后出现灵宝、上清等符箓教派。其中五斗米道于南北朝改称为天师道，传承至今，为道教符箓派的主流，后因其龙虎山一系主行正一法，故又称“正一道”。魏晋时期，寇谦之、陆修静分别于南北两地对早期道教进行改革，形成以诵经诫、建功设斋、香火供养为主，辅以符水、禁咒、医药、卜筮、谶讳等一整套法术和仪式，并为后来各符箓教派所继承。\n\n    道教丹鼎派又分外丹和内丹两大派别。早期丹鼎派基本上都属于外丹派，但因其多以师徒相授的方式在个别道徒中流传，故流行不广。自葛洪之后，外丹派才得以大行于世，至唐达到鼎盛。外丹派以炼制金丹为其主要特征，辅之以守一坐忘、胎息行气、屈伸导引、辟谷房中等修行方法。但是，鉴于服食金丹多有中毒身死的惨痛教训，故五代乃至宋代，丹鼎派便由外丹派向以钟离权、吕洞宾为代表的内丹派转化，并渐趋于内丹一派。至南宋、金，钟吕内丹派又分化为南宗和北宗：南宗以张伯端为代表；北宗以王重阳为代表，形成了道教全真派。入元之后，全真与南宗逐渐合流，最后汇为全真一派。故元明以来，道教便形成以全真为代表的内丹派和正一为代表的符箓派的对立，但二者在对立中又有相互影响与融合。\n\n    在《西游记》中，悟空的真正师父须菩提祖师把道教分为“三百六十旁门”和“术”、“流”、“静”、“动”四大类别。其中“术门”的“请仙扶鸾、问卜揲蓍”，“流门”中的“或看经，或念佛，并朝真降圣之类”，“静字门”中“休粮守谷、清静无为，参禅打坐，戒语持斋，或睡功，或立功，并入定坐关之类”，“动字门”中“采阴补阳，攀弓踏驽，摩脐过气，用方炮制，烧茅打鼎，进红铅，炼秋石，并服妇乳之类”，大致概括了上述符箓、丹鼎两大教派的主要修炼方法和法术。"}]}
{"conversation": [{"input": "", "output": "在具体描写中，有关道教修炼方法的描写也屡见于笔端。这除了前述通过诗词韵语所体现者外，在作者的行文中也时能见到。黑风山的三个妖怪，“讲的是立鼎安炉，抟砂炼汞，白雪黄芽，旁门外道”。车迟国虎、鹿、羊三位国师，“专会抟砂炼汞，打坐存神，指水为油，点石成金”。平顶山的银角大王听说吃了唐僧的肉便能延寿长生，便认为自己还“打什么坐，立什么功，炼什么龙与虎，配什么雌与雄，只该吃他去了。”波月洞的黄袍怪“不知打了多少坐功，炼了几年磨难，配了几转雌雄，炼成这颗内丹舍利”。西天路上那些女妖们，一个个都想要与唐僧交媾，取其元阳，以成“太乙金仙”，显然又和道教房中术有一定关系。\n\n    对于道教法术、法宝的描写，在《西游记》中更是触目即是。太上老君一个盛丹的葫芦、一个盛水的净瓶、一把炼魔的宝剑、一柄扇火的扇子、甚至一根勒袍的带子，都让悟空伤透了脑筋；他的那个金钢琢，不仅在花果山暗助二郎神打了悟空一跌，后来在金兜山，竟然连悟空的金箍棒、众神的武器和火具、乃至佛祖的金丹砂，也都被他套去，吓得如来佛祖也不敢说出妖魔的来历，害怕妖怪“定要嚷上灵山，反遗祸于我也”。万寿山五庄观的镇元大仙一个袖里乾坤的法术，竟把唐僧师徒连同白马行李，都“一袖子笼住”，连神通广大的孙悟空也难以逃脱。车迟国的虎力、鹿力、羊力大仙，虽然法力不如孙悟空，但也能断头再接、剖腹剜心、油锅洗澡。至于其他种种道教法术、法宝的描写，在《西游记》中更是举不胜举。就连观音菩萨医治人参树，也带着几分道教的意味：先要“将杨柳枝，蘸出瓶中甘露，把行者手心里画了一道起死回生的符字，教他放在树根之下，但看水出为度”。有了水之后，“那个水不许犯五行之器，须用玉瓢舀出，扶起树来，从头浇下”。这哪里是佛菩萨在医树，简直是道教徒在作法。"}]}
{"conversation": [{"input": "", "output": "《西游记》有关道教仪式的描写不多，但作品第45回对道士祈雨仪式的描写，却相当完整和细致：“那里有一座高台，约有三丈多高。台左右插着二十八宿旗号，顶上放一张桌子，桌上有一个香炉，炉中香烟霭霭。两边有两只烛台，台上风烛煌煌。炉边靠着一个金牌，牌上镌的是雷神名号。底下有五个大缸，都注着满缸清水，水上浮着杨柳枝。杨柳枝上，托着一面铁牌，牌上书的是雷霆都司的符字。左右有五个大桩，桩上写着五方蛮雷使者的名录。每一桩边，立两个道士，各执铁锤，伺候着打桩。台后面有许多道士，在那里写作文书。正中间设一架纸炉，又有几个象生的人物，都是那执符使者、土地赞教之神。那大仙走进去，更不谦逊，直上高台立定。旁边有个小道士，捧了几张黄纸书就的符字，一口宝剑，递与大仙。大仙执着宝剑，念声咒语，将一道符在烛上烧了。那底下两三个道士，拿过一个执符的象生，一道文书，亦点火焚之。那上面乒的一声令牌响，只见那半空里，悠悠的风色飘来。”活生生一幅道士祈雨图。\n\n    其五，《西游记》的主要人物，除唐僧是个真正的佛教徒外，悟空、八戒、沙僧都具有道教的性质。\n\n悟空、八戒的出身，已如前述出自道教，沙僧也不例外。据他自己介绍，他也是自小云游，得遇“真人”指教进行修炼，“先将婴儿姹女收，后把木母金公放。明堂肾水入华池，重楼肝火投心脏”，最后“三千功满”，被玉帝授予卷帘大将。西天路上，三兄弟虽然都成了佛教徒，但他们得以降妖除怪的本领，却仍然是道教的。悟空的七十二般地煞变化、八戒的三十六般天罡变化、悟空的筋斗云，就都是道教的法术。葛洪在《抱朴子内篇》中谈到道教的变化之术时曾说：“其法用药用符，乃能令人飞行上下，隐沦无方，含笑即为妇人，蹙面即为老翁，踞地即为小儿，执杖即成林木，种物即生瓜果可食，画地为河，撮壤成山，坐致行厨，兴云起火，无所不作也。”“亦化形为飞禽走兽及金木玉石，兴云致雨方百里，雪亦如之，渡大水不用舟梁，分形为千人，因风高飞，出入无间，能吐气七色，坐见八极，及地下之物，放光万丈，冥室自明” [22]。由此可见，悟空与二郎神、与妖魔鬼怪的种种斗法变化之术、分身之术，竟和葛洪所说何其相似。"}]}
{"conversation": [{"input": "", "output": "在西天路上，悟空三人都不以自己曾是道教徒皈依佛教而感到尴尬，而是不断地强调并炫耀自己的道教修炼。在宝林寺，悟空、沙僧所作的有关月亮的两首诗，都带有道教性质。在玉华国，悟空三人收徒授艺，所传授的并不是佛教的禅寂，却是道教的脱胎换骨之法：“就在暴纱亭后，静室之间，画了罡斗，教三人都俯伏在内，一个个暝目宁神。这里却暗暗念动真言，诵动咒语，将仙气吹入他三人心腹之中，把元神收归本舍，传与口诀，各授了万千之臂力，运添了火候，却像个脱胎换骨之法。运遍了子午周天，那三个小王子方才苏醒，一齐爬将起来，抹抹脸，精神抖擞，一个个骨壮筋强。”这哪有一点佛教授徒的影子，完全是道教授徒的法术。\n\n    其六、《西游记》中的长生不老观念，正是道教神仙观念的反映。\n\n    影响中国文化的儒释道三大思想体系，其实质都在于对人生哲理的深入探索。其中儒家思想以入世为宗旨，表现为实现人生价值的热切渴望。《左传·鲁襄公二十四年》即说：“太上有立德，其次有立功，其次有立言，虽久不废，此之谓不朽。”因此，儒家的人生哲学就表现为对有限生命的执着。相对儒家，佛教是一种典型的悲观主义的出世人生观。它把人类社会看作是苦海，把人的生命看成是苦的根源，人们要想摆脱苦海，就只有脱去轮回，永生西天极乐世界。因此，佛教的人生哲学就表现为对生命的超越。与佛教的贱视生命相反，道教以生为乐，要求实现人生个体生命的无限延伸和直接升华，其实质就是追求长生不死。《抱朴子内篇》说：“若夫仙人，以药养身，以术数延命，使内疾不生，外患不入，虽久视不死，而旧身不改，苟有其道，无以为难也。”[23]所以，道教的最高理想就是肉体成仙。但是，现实世界的名缰利锁和情爱色欲，常常造成人的夭亡，只有排除了现实的烦恼，才能实现对无限生命的追求，因此，道教要求人们“以富贵为不幸，以荣华为秽汙，以厚玩为尘壤，以声誉为朝露” [24]。所以，道教的人生哲学便表现为对生命的留恋，处于出世与入世之间。"}]}
{"conversation": [{"input": "", "output": "在《西游记》中，长生不老、神仙可致的思想，始终是其重要思想之一。孙悟空当年决心访师问道，就是要“学一个不老长生，常躲过阎君之难”。在学艺之时，他术、流、动、静四门道法不学，唯一要学的就是长生不老。作品中所写到的太上老君的仙丹、王母园中的蟠桃、万寿山五庄观的人参果，都能使人“霞举飞升，长生不老”，“与天地齐寿，日月同庚”。车迟国三妖道恳请圣水金丹，为的也是“长生永寿”。车迟国国王要用一千多个儿童的心肝煎汤药，目的也是“指望长生”。特别是西天路上的妖怪们，一个个为了吃唐僧肉不惜辱身丧命，原因就在于唐僧“本是金蝉子化身，十世修行的原体。有人吃他一块肉，长寿长生”。那些女妖们要和唐僧交媾，也是要“采取元阳真气，以成太乙真仙”。特别是唐僧师徒到了西天之后，在佛教的极乐世界，享受的竟然是“仙品仙肴，仙茶仙果”，听到的竟然是“一派仙音入耳清”；那些珍羞百味，又是“素味仙花人罕见，香茶异食得长生”，表现的仍然是道教的长生观念，而不是佛教的超越生死的观念。\n\n    由以上论述不难看出，道教文化在《西游记》文本中的确占据着极为重要的地位，这些内容如果弄不懂，就不能全面地理解《西游记》。因此，对古今“讲道说”的诸多内容，我们便不能一概认作《西游记》研究的“大敌”，或者不屑一顾地一概加以排斥。正确的态度应该是吸收其合理的内核，以帮助我们对作品的理解。\n\n    我们说《西游记》是以道教文化作为其宗教学的主要内容，但并不认为《西游记》就是一部道门信徒所写的敷演道教金丹大道的讲道之书。实际上，《西游记》的不少道教内容在让仙界道门深感荣幸的同时，又有不少内容则让仙界道门万分尴尬。"}]}
{"conversation": [{"input": "", "output": "如前所述，《西游记》中的确有不少诗词韵语来自于前代的道书。但是，作者在引用前人的作品时，并不是被动地引用，而是进行了某种程度的改动。从这些改动里，最能看出作者的思想倾向。关于这一点，徐朔方先生在其《评〈全真教和小说西游记〉》一文中已有辩正。最明显的例子是《西游记》第九十三回所引《瑞鹧鸪》“修禅何处用工夫”。和马丹阳原作相比，作者将首句“修行”改为“修禅”；下阙第三句“酒色财气须扫净”改为“喜怒忧思须扫净”。“前一改明确了佛教的立场，后一改则削去全真教特有的说法。”[25]作品第三十六回悟空所吟“前弦之后后弦前”一诗，和马丹阳原作相比，将末句“煅成温养自烹煎”改为“志心功果即西天”，原作明显表现了道教思想，改动之后却正表现了佛教的内容。此外，第五十三回篇首所引张伯端《西江月》“德行修逾八百”，上片末句“始合神仙本愿”被改为“始合西天本愿”，亦与上述所引相同，都是由道而入释。假若《西游记》作者真是道教徒，《西游记》真是一部道书，又怎么会如此随意地修改前代道教大师的作品并加以佛教化呢？\n\n    《西游记》对道士并没有多少好感，其中不少妖怪，都是以道士的身份出现的，如熊罴怪、黄袍怪、金银二角、红孩儿、虎力鹿力羊力三大仙、独角兕、如意真仙、罗刹女、牛魔王、多目怪、白鹿精、地涌夫人、九灵元圣、玉兔精等等。甚至一些佛教的精灵，也以道士的面目出现于人间，如青狮精、灵感大王、赛太岁等。这些道士或蛊惑国王，或夺人国柄，或杀人害命，或为霸一方，或淫荡成性，基本上没有一个正面人物。红孩儿独霸一方，周围的山神土地都被他盘剥得“披一片，挂一片，裩无裆，裤无口”。通天河的灵感大王，每年要吃一对童男童女，否则就要降祸生灾。比丘国白鹿精蛊惑国王，要用一千多名儿童心肝治病。狮驼国的妖怪竟吃尽了“满城大小男女”。地涌夫人在镇海寺住了三天，就吃了六个小和尚。"}]}
{"conversation": [{"input": "", "output": "《西游记》中有些思想观念固然是道教的，但也有一些思想观念却和道教思想格格不入，或者竟然是反道教的。最明显的例证就是太上老君和玉皇大帝的关系问题。道教向来以太上老君或者三清为其神仙世界的最高神。李养正主编的《道教手册》就说：“奉太上老君为无世不存之至尊天神，这是道教信徒最根本的信条。谁否认这一条，就不是道教徒。”[26]所以，几乎在所有道教典籍中，玉皇大帝都只不过是道教的四御之一，而四御只不过是太上老君或三清的臣属和辅佐，地位要在太上老君和三清之下。道教重要典籍《高上玉皇本行集经》（简称《玉皇经》）记载了玉皇大帝的出身：严妙乐国的净德国王无子，于是遍祷真至，后净德王的妻子宝月光王后梦见太上老君亲自送子与他，才生下了小王子。小王子修行了三千二百劫，始证金仙，又经亿劫，始证玉帝。可见，比起太上老君，玉皇大帝不知要低上多少辈份。但是，正像人间的任何教团都不可能超越皇权一样，在中国世俗人的观念里，天界佛国的任何神道仙佛，也都不可能超越玉皇大帝。因此，在民间信仰里，人们并不承认太上老君或三清的至尊，而把玉皇大帝认作万神之王。《西游记》显然正是按照民俗信仰来安排天界佛国众神秩序的。在《西游记》中，太上老君只不过是一个炼丹的老道，居于兜率宫中，每日谈道炼丹。见了玉皇大帝，他要口称“陛下”，还要向上“朝礼”。他炼制九转金丹，是要“伺候陛下做丹元大会”。他想要把被捉的孙悟空放在自己的八卦炉中烧炼，还要先向上“启奏”，得到玉皇大帝的允可才“领旨去讫”。观音菩萨朝见，要先“与玉帝礼毕”，才“与老君、王母相见”。如果《西游记》真是道教徒所写的一部道书，无论如何是不应该也不会如此处理太上老君和玉皇大帝的关系的。"}]}
{"conversation": [{"input": "", "output": "鉴于佛教有过去佛、现在佛和未来佛，道教徒感到一个太上老君毕竟势单力薄，于是便有了老子一气化三清的说法，出现了玉清元始天尊、上清灵宝天尊、太清道德天尊（又称太上老君）三位道教最高尊神。在道教内部，任何教徒对三清莫不礼敬有加。因此，对三清的态度，也是检验道教徒的重要标准之一。然而，在《西游记》第44回，作者竟让八戒将三清圣像扔进了“五谷轮回之所”，还煞有介事地让八戒来了一番祷祝：“三清三清，我说你听：远方到此，惯灭妖精，欲享供奉，无处安宁。借你坐位，略略少停。你等坐久，也且暂下毛坑。你平日家受用无穷，做个清净道士；今日里不免享些秽物，也做个受臭气的天尊！”对三清竟如此嬉笑怒骂，肆意作践，真可谓是亵渎神灵、大逆不道。过去只知道刘一明等道士认定《西游记》是讲道之作，却未见到他们所用的版本，不知道他们如何面对《西游记》中此类描写。后来得见《西游记证道书》等有关版本，才知道他们将悟空所说的“五谷轮回之所”改为了“大池”，把抛在臭水里改为“抛在水里”，同时，八戒那些带有调侃与不敬的祷祝词句也都全被删去。这些改动告诉我们，原作的描写的确对道教大有不敬，让一般道教徒都感到尴尬而不得不加以删节。\n\n    由以上论述可以看出，《西游记》中的确存在着不少不利于道教或者说反道教的内容，这些内容说明，《西游记》决不可能是道教信徒所写的讲道之书。我们虽然不能无视《西游记》的道教内容，但也不能无视其中反道教的成份，仅仅抓住一点，天马行空般地牵强附会，从而脱离《西游记》的文学性质，而把它看成是一部道书。\n\n    仔细研究《西游记》上述有关道教的内容我们会发现，作品对道教肯定的部分，大都是具体的修炼方法，而且基本上限于道教内丹派全真道的修炼方法。作品对道教的否定部分，却是道教神学的主体部分，包括其基本教义以及那些祸国殃民的道士。或者这样说，作者在思想感情上似乎有一种对道教的排斥力，但在建构自己的宗教学体系时，却又不得不利用道教的某些基本理论。为什么《西游记》会出现这种奇怪的现象呢？我们认为，这既有作品题材的因素，也有作者本人的因素以及时代的因素。"}]}
{"conversation": [{"input": "", "output": "从作者所处时代道教发展的实际来看，道教特别是道教符箓派在政治生活中扮演的角色并不令人满意。我们知道，元代是道教内丹派占统治地位的时期，全真教得到了长足的发展，以正一教为代表的符箓派处于衰落地位。自朱元璋建立明朝后，此种情况出现了微妙的变化。洪武七年朱元璋在《御制玄教斋醮仪文序》中说：“朕观释、道之教，各有二徒，僧有禅有教，道有正一有全真。禅与全真务以修身养性独为自己而已；教与正一专以超脱，特为孝子慈亲之设，益人伦，厚风俗，其功大矣哉。”[27]究其原因，大概一是因为朱元璋起于下层社会，故对民间所信仰的修斋醮以禳灾祛病，降乩仙以求神示等有特殊感情，二是因为当上皇帝之后，希望炼丹药以求长生，求祷祀以延子嗣，于是，讲究方术而比较实用的正一道便受到特殊礼遇，而讲求心性务虚的全真道反被冷落。自朱元璋之后，明代历代皇帝几乎没有不崇信道教方术的。明宪宗荒淫好色，道士李孜省、邓常恩辈便进媚药、淫术以投其所好。明世宗宠信道士，饵金丹，修房中，以图延年益寿，故道士邵元节、陶仲文等，就因献房中及祈禳之术而得宠，位至一品。影响所及，三公六卿、地方官吏、缙绅文士甚至太监之流，也都沉溺其中，闹得整个社会乌烟瘴气。据《万历野获编》记载，“嘉靖中叶，上饵丹药有验，至壬子冬，命京师内外选女八岁至十四岁者三百人入宫。乙卯九月，又选十岁以下者一百六十人。盖从陶仲文言，供炼药用也。”[29]太监高寀“谬听方士言，食小儿脑千余，其阳道可复生如故，乃遍买童稚潜杀之。久而事彰闻，民间无肯鬻者，则令人遍往他所盗至送入”。[29]术士孙太公，“以方药寓京师，专用房中术游缙绅间。乃调热剂饮童男，久而其阳痛绝胀闷，求死不得，旋割下和为媚药。凡杀稚儿数十百矣”。[30]《西游记》的成书，正是在这样的大背景下，也难怪作者要将不少国君写成昏君、道士写成妖道了。影响所及，连对三清和太上老君这些道教尊神，作者也表现出大不敬来，甚至将他们的尊像丢进“五谷轮回之所”，真真让人叹息不已。\n\n从《西游记》的题材来看，本身就是来源于佛教的取经故事。在“西游”故事的流传过程中，虽然佛教的内容越来越趋向于淡薄，但是，取经的佛教性质一直没有改变。在这种情况下，作者不可能完全撇开历史的共识，去完全进行自我的虚构。因此，他将那些前代具有道教性质的诗词韵语加以改写，使其带有一定的佛教特色，也是情理之中的事情。"}]}
{"conversation": [{"input": "", "output": "然而，从《西游记》的性质来看，是一部描写神魔之争的长篇小说，作者不能不追求情节的奇幻与内容的丰富，追求作品的可读性。然而，相对佛道二教来说，佛教更多地表现为一种哲学思想，更注意以其深邃的哲理来征服善男信女。其修禅成佛的途径，无非就是积德行善，念佛坐禅等等。虽然也有一些降魔的护法神将，除怪的法术法宝，但相对于道教未免略显单调。而道教却是以老庄哲学为其思想基础，集原始宗教、民间巫觋、神仙方术、阴阳诸家、医药卫生为一体，逐渐发展起来的一个庞杂的文化体系。正象《四库全书提要》“道家”所说：“后世神怪之迹，多附于道家。……其后长生之说与神仙家合为一，而服饵、导引入之，房中一家近于神仙者亦入之；《鸿宝》有书，烧炼入之；张鲁之教，符箓入之；北魏寇谦之等又以斋醮章咒入之。”[31]马端临《文献通考》亦认为：“道家之术，杂而多端。”[32]这样一个庞杂的文化体系，显然能给作者驰骋才华以更广阔的天地，故在其具体描写中，道教的法术法宝、修炼方法、宗教仪式等等，便随时随地于笔端流出。"}]}
{"conversation": [{"input": "", "output": "从《西游记》的作者吴承恩来看，当然是以儒家思想为主。但正如徐朔方先生所说：“在宋、元、明士大夫中间”，“只有三教合一而以儒为主的儒者，或三教合一而以道为主的道者，或三教合一而以佛为主的和尚和居士” [33]。故在吴承恩思想中，也不可能不受佛道思想的影响。查《吴承恩诗文集》，不少作品都典型地表达了儒家思想，但也有一些作品牵涉到佛道二教，说明作者对佛道二教并非没有了解。在《述寿赋》中他借祝寿者之口说：“今当采石上之九华，撷云中之三秀；剥方壶之大枣，雪太华之灵藕。啖之葛氏之桃，荐以务光之韭；炊玉田之稻以为饭，屑北明之麦以酿酒。一饮再尝，千龄亿寿。”而寿主则不以为然：“吾方当植仁为仙谷，树德为琼枝，清心为玉体，和气为灵芝。……调燮五事，宣通四时。愿去薄而居厚，窃知雄而守雌。则夫忍之一字，乃吾传世之宝，延年之药，而治心之师也。”[34]前者显然属道教“服饵”之道，后者显然属内丹学的“性命”修炼。又《古意》一诗道：“余自尘世人，痴心小尘世。朝登众山顶，聊复饮其气。”[35]这里的“饮其气”，实际就是道教的“服气”之术，亦即《抱朴子内篇》卷三所谓“餐朝霞之沆瀣，吸玄黄之醇精”。[36]由此可见，吴承恩不仅对道教理论比较熟悉，还亲自进行过道教方术的修炼。其《赠张乐一》诗云：“鲁郡张君登我堂，手执素卷求诗章，自云所乐在于一，平生此外无他长。世人嗜好苦不常，纷纷逐物何颠狂，猿惊象醉无束缚，心如飞鸟云中翔，多歧自古能亡羊，羡君执策由康庄；清宁天地合方寸，妙合太极生阴阳，灵台拂拭居中央，殊形异状难遮藏，吉凶倚伏视诸掌，指挥进退知存亡。”[37]这里的“所乐在于一”，正是道教的“抱元守一”；“猿惊象醉无束缚”，正所谓“心猿意马”之类。“灵台拂拭居中央，殊形异状难遮藏”二句，原出自佛教典故，即禅宗北宗神秀所作偈语：“身是菩提树，心如明镜台，时时勤拂拭，勿使惹尘埃。”[38]后道教内丹派也接受了这种理论。张伯端《悟真篇后序》即说：“人能察心观性，则圆明之体自现，无为之用自成。不假施功，顿超彼岸。此非心镜朗然，神珠廓明，则何以使诸相顿离，纤尘不染，心源自在，决定无生者哉！” [39]石泰《还源篇》第七十四章亦说：“心田无草秽，性地绝尘飞，夜静月明处，一声春鸟啼。”大致也是说要心田清静，勿使“殊形异状”沾惹之意。再证以吴承恩有《赠沙星士》、《赠贾山人》等诗，可见他和“小院朝扃烧药坐”"}]}
{"conversation": [{"input": "", "output": "[40]的炼丹之士，和“逢人自诧有仙方”[41]的方术之士，亦有一定程度的接触。在后一首诗中，又有“好我只缘无俗调”句。吴承恩的道教文化修养已足以让这些道教方士折服而“好我”，可见其道教文化造诣的确已达到了一定高度。这样，当他创作自己的巨著之时，才得以将这些内容得心应手地写入《西游记》中，使《西游记》表现出一定的道教文化特色。"}]}
{"conversation": [{"input": "", "output": "但是，吴承恩毕竟是一位正直的读书人，又终生郁郁不得志，这就使他能够比较清醒地认识当时的社会现实。考吴承恩生平，曾经因谒选而两次入京，又曾长期就学于南京国子监，他的好朋友李春芳又是一名“青词宰相”，因而对明世宗崇道所带来的社会弊端，他应该是十分清楚的。以他“平生不肯受人怜，喜笑悲歌气傲然”[42]的个性来看，他对这些祸国殃民的道士，自然不会有什么好感。因此，在《二郎搜山图歌》中，他才把批判的矛头直指那些祸国殃民的“五鬼”、“四凶”。这里的“五鬼”“四凶”，大概就包括那些蛊惑人心的道门方士。这大概就是《西游记》反道教文化形成的主要原因。以上意见当否，敬请学界同道们批评指正。\n\n\n\n\n\n\n竺洪波：《西游记》，中国传统文化的新标杆\n来源：文学报　|　竺洪波　　2016年11月15日11:49\n\n作为举世公认的神话艺术的翘楚，《西游记》及其开创的神话小说流派彻底打破了中国神话的贫乏局面。纵观世界文坛，没有一个古典神话形象能与孙悟空相媲美，在今天或许只有J.K.罗琳的《哈利·波特》可以与《西游记》相颉颃。\n\n《西游记》打破了小说与文化关系的困境，开辟出一条既为主流文化认可，又能保持其艺术本体的途径：作为一部世代累积型巨著，在漫长的成书过程中，吸纳了不同时代的思想内容，儒释道三教杂处、融合，具备了前所未有的文化包容性。\n\n近年来，习近平总书记多次在国际论坛评论小说名著《西游记》，并向国际社会、外国知名人士作热情的推荐、介绍。例如在联合国教科文组织总部发表演讲中阐述丝绸之路与佛教的关系，指出《西游记》记叙唐僧取经“体现的是中国人学习域外文化的坚韧精神”；在中法建交50周年纪念大会上的讲话中，他又将《西游记》与《马可·波罗游记》并举，盛赞玄奘大师与马可·波罗对人类文明的贡献。（陈振凯 石磊《习近平访欧十一天 一路文化一路诗》，载《人民日报》海外版2014年4月3日）不仅引起国内外舆论普遍关注，而且还由此形成一个共识：《西游记》正是世界认识中国的一扇文学之窗，一个中国传统文化光彩耀眼的新标杆。"}]}
{"conversation": [{"input": "", "output": "从当下流行之“文学——政治”美学的立场看，习近平总书记的评价符合《西游记》的实际。众所周知，《三国演义》《水浒传》《西游记》和《红楼梦》同列中国小说四大名著，但唯有《西游记》最适合中国文化的域外传播，因而也最具有国际影响力。《三国演义》讲叙三国内战，《水浒传》以“造反”为主旨，《红楼梦》是一部“彻头彻尾之大悲剧”（王国维《红楼梦评论》），与当下世界发展大势似乎有着一些天然隔阂，《西游记》则以追求真理为主题，以中西文化交流为目标，以扫荡邪恶、战胜九九八十一难争取自由为主要内容，同时还具有佛教文化的纽带，与和平、发展的世界主题最为契合，也特别容易被外国大众所接受。现在东南亚各国掀起了《西游记》热，英美等西方国家也有许多《西游记》译本和影视作品问世，这一现象并非偶然。文化作为政治、经济的集中体现和羽翼，当然要紧贴时代步伐，传递“正能量”，顺应浩浩荡荡的世界大势。所以习近平总书记向世界推荐、介绍《西游记》，正逢其时，意义深远。\n\n由此想及，对于《西游记》的价值评定，学界曾经严重滞后，亟需反思、探索，寻求突破。如钱锺书先生明确认为《西游记》是中国文学中最伟大的作品，因为迄今为止人类两大难以实现的梦想——飞天与入地——只有在神话小说《西游记》中得到完全的实现，孙悟空“腾云遁地的神通”正是这一人类理想的象征。（杨绛《钱锺书与〈围城〉》）林庚先生公然表示《西游记》是其“最爱”，称它的理想精神和“童心主义”鼓舞、陪伴自己“度过一生中最困难的日子”（《西游记漫话》，人民文学出版社1990年）。两位当代学术大师的论断即是一种宝贵的“重评《西游记》”的文学史新声。\n\n对照习近平总书记的文艺思想，可以对《西游记》的文化价值进行重新思考、探索，从而作出全新的评价，实现准确、合理的文学史定位。\n\n那么，《西游记》具有哪些特殊的文化价值和现实意义呢？\n\n一、 开辟再生型神话，实现中国神话复兴"}]}
{"conversation": [{"input": "", "output": "那么，《西游记》具有哪些特殊的文化价值和现实意义呢？\n\n一、 开辟再生型神话，实现中国神话复兴\n\n中国是文明古国，创造了独步世界的辉煌文化。但就神话艺术而言，成就和影响都不堪匹配。如与辉煌的古希腊神话比照，则难免逊色：我们虽有《盘古开辟》《女娲补天》《精卫填海》和《后羿射日》这样精彩的神话（传说），但相对凌乱芜杂，缺乏神谱和体系，“终不闻有荟萃熔铸为巨制如希腊史诗者”（鲁迅《中国小说史略》第二篇《神话与传说》，人民文学出版社1973年）。早年日本学者盐谷温首提“中国神话贫乏”论，颇惹国人非议，总以为日本文化受中国文化哺育，日本人没有批评的资格，批评即是数典忘祖。但其时鲁迅、胡适等具有世界性文化胸襟的新文化大师对此均持相当的认同态度，并进一步分析、解释中国神话“不发达”的原因，印证、张扬其说。如鲁迅认为中国神话无法与古希腊神话媲美，究其缘由在于：一、中华先民“重实际而黜玄想”的生活和思维方式。二、儒家（孔子）疏远“太古荒唐之说”和“子不语怪力乱神”的思想文化规范。（鲁迅《中国小说史略》第二篇《神话与传说》）对此，胡适也指出：古代的中华民族是一种朴实而不富想象力的民族。中华先民的历史条件缺失培育、包容神话的“土壤和武库”（马克思语），也不利于神话精神的滋长和神话作品的保存。除此之外，还有其三：中国社会动乱频繁，导致文献（神话）散失，据郑鹤声、郑鹤春《中国文献学概要》揭示，中国文献积累饱受动乱兵燹和外国强盗的祸害，在中国历史上遭受的文化劫难有15次之多，而在散失的文献中，一定会有大量的上古神话记载存在。"}]}
{"conversation": [{"input": "", "output": "然而，我们看到，自《西游记》在16世纪横空出世，光芒四射，照亮了整个世界。英国著名东方文化研究家阿瑟·威利说：“《西游记》像一颗璀璨的彗星升上了中天，给西半球人民展出一个神奇的世界。”它不仅继承了《后羿射日》《盘古开辟》等上古神话宏伟绮丽的想象力，而且以再生态神话的艺术形态融合中华民族文明时代的情感、智慧，特别是对自然、社会、历史和人生的深刻认识，成为举世公认的神话艺术的翘楚。纵观世界文坛，没有一个古典神话形象能与孙悟空相媲美，在今天或许只有J.K.罗琳的《哈利·波特》可以与《西游记》相颉颃。正如我国小说史家杨义先生指出，《西游记》是我国神话文化的大器晚成之作，作为一部我国“神话文化的伟大杰构”，其划时代的文化意义是“以小说的形式把我国神话文化的形态面貌——不发达落后面貌——从根本上改变了”，在文化史上，则“代表着我国神话文化的一次划时代的转型”。（杨义《〈西游记〉：中国神话文化的大器晚成》，《中国社会科学》1995年第1期）无可置疑，正是《西游记》以及它所开创的神话小说流派彻底打破了中国神话的贫乏局面。随着《西游记》这一中国神话新标杆的矗立，“中国神话贫乏”论宣告熄灭。\n\n另外，童话是神话的孪生体裁，《西游记》也是一部深受历代儿童喜欢的童话作品，我国神话学奠基者袁珂先生明确说：“今观《西游记》纵恣谐谑，独逞胸臆，其调诙之所及，至于仙佛同仁，神魔一体，其他神话小说中固未见有此种格调也，故吾曰，谓之为世界的一部绝大童话小说，宁非尤宜。”（袁珂《〈西游记〉研究》，刊《台湾文化》1948年第3卷第1-2期）所以，《西游记》还在现代中国童话奠基与提供范本，培育、促进中国文学理想精神与浪漫文风方面，显示着独特的价值。\n\n二、与中国主流文化深度契合，成为不可多得的文化典籍\n\n现代文学理论将文学定义为文化的意义载体，极大地扩大了文学的价值疆域，文学研究也是一种“价值阅读”和价值认定，“试图尽可能和准确地描述出作品中所发现的价值”，洞察深藏其中的文化“底色”（理查德·霍加特《当代文化研究：文学与社会研究的一种途径》，《当代西方艺术文化学》，北京大学出版社1988年）。从这种文学与文化的异质同构关系来说，《西游记》与中国传统文化深度契合，具有最为典范的文化载体功能，甚至成为名副其实的文化宝典。"}]}
{"conversation": [{"input": "", "output": "众所周知，中国传统的主要特征是儒、释、道三教融合、互补，其中孔孟儒学构成整个中国社会的主流意识形态，佛学与道家则从两翼以不同的方式向儒学不断渗透、夹击，从而激发一轮又一轮鼎立冲突和合流互补的文化潮流。由于小说长期被正统文化贬为“君子弗为”的稗官野史，不入流的残丛小语、小家珍说，与主体文化处于先天疏远或是背离的关系。至明清小说繁荣之际，两者关系抽象、畸形发展，小说具备了反映主体文化的权力，但并未寻找到合法而又合理的形式：反映儒学沦为枯燥的正统说教，反映释、道两家又陷入所谓宗教小说的泥淖，在加深“文化底色”的另一面则是丢失了小说的艺术本色。令人震惊的是，《西游记》以其得天独厚的艺术审美精神打破了小说与文化关系的困境，开辟出一条既为主流文化认可，又能保持其艺术本体的途径来：作为一部世代累积型巨著，在漫长的成书过程中，逐渐吸纳了不同时代的思想内容，所以作品儒、释、道三教杂处，思想十分繁富，它并不是以某一派、某一部特定的书（无论是儒家经典，还是佛、道典籍）来作为固有、单一的文化原型，而是三家并举、融合，具备了前所未有的文化包容性；作为神魔小说，《西游记》笼罩着一层特有的炫目迷心的外衣，其间儒、释、道三教合一，神仙妖魔鬼魅九流驳杂，这赋予了作品涵盖其深奥玄妙之思想意蕴的无限空间，其抗击礼教束缚、弘扬感性生命力的浪漫精神，借此喻彼、假象见义的象征方法和放诞、神谕元素又保证了作品在诠释文化意义时避免陷于偏执、逼仄的境地。\n\n在文学承载文化，特别是契合主流文化（文化精华）的艺术实践中，《西游记》不失为成功的典范。鲁迅曾经指出：“说到这书的宗旨，则有人说是劝学；有人说是谈禅；有人说是讲道；议论很纷纷。”（《中国小说的历史的变迁》，《中国小说史略》附录）把明清时期纷繁的《西游记》主题观归纳为释儒、谈禅、证道三派，应该说是符合作品的思想实际的。虽然在清代盛行的三家评本中依然存在着阉割传统文化，对各派思想篡改伪注的倾向，但这并不改变和否认作品对中国文化精神的整体融合和准确反映。\n\n仅以其儒学意蕴为例。《西游记》的本体是佛教故事，又因宗教上的佛道论衡而掺入大量道教内容，故有“仙佛之书”一说。但是，历代读者都惊奇于其中深邃的原儒精神。比如，孙悟空神通广大，唐僧愚昧无能，孙悟空为什么还要对唐僧如此忠心耿耿呢？"}]}
{"conversation": [{"input": "", "output": "这个问题，貌似简单，其实似小实大，离开儒学背景是无法解释的。原来唐僧、孙悟空的师徒模式来自儒家祖师孔子和其弟子子路的故事。据文献记载，子路曾经误解孔子，而对孔子起谋害之心。孙悟空与子路一样，对自己的师父有一个从不服，甚至反叛、敌对，到最后心悦诚服、“至死靡它”的过程。其实质正是儒家“尊师重教、师道尊严”的伦理规范。在中国历史上“师道尊严”已成儒家道统，《西游记》中唐僧、孙悟空的师徒关系也形象地反映出这种道统。\n\n翻检《西游记》，这一类儒家表征俯拾即是。对此，我们不禁要感叹：谁又能够想到在我国近古的“三教归心”的文化思潮中，《西游记》的作者竟能如此合理地撷取千年中华文化的智慧而又能超越儒、释、道等具体宗教的偏执，突破其各自疆域而融合之、光大之，从而为后世小说提供科学反映文化的范式呢？在汗牛充栋的历代小说中，以反映文化的广度和深度而论，又有哪一部作品能与《西游记》相携手相颉颃呢？《西游记》与中国文化思想的深度契合，借用鲁迅评价《金瓶梅》的说法，即是：“纵观同时说部，无以上之。”\n\n三、 科学未来意识，提升民族理性思维\n\n神话原本与理性思维无关。马克思说，神话是原始先民运用天真的情感和想象力“征服自然力”、将自然力加以形象化的结果，而现代神话批评则认为远古神话作为“集体无意识”，“既不是虚构的谎话，也不是任意的幻想，而是人类在达到理论思维之前的一种普遍的认识世界、解释世界的思维方式”。《西游记》是再生态神话，继承了中国远古神话的艺术精神，但在“情感——想象”的性质与书写的形式上已经发生质变。它在形式上“文备众体”，集神话、童话和小说于一体，构成与上古原始神话完全不同的再生型神话体裁。从征服、支配自然力的理想而言，它并非朦胧的原始思维的产物，而是自觉的艺术思维的结晶，它的大旨其实不在“表现中国古代对自然与社会现象的天真解释”，因为人类对这些现象的解释已趋于成熟（科学解释），而是在神话这一艺术载体里渗透了文明时代中华民族的情感精神和理性智慧。其中最能体现这种理性思维成果的是：在对人类社会进行美好遐想中传递出宝贵的科学未来意识。"}]}
{"conversation": [{"input": "", "output": "如果从现代未来科学的角度来看，《西游记》在四百年前虚构、遐想的许多奇妙景象已被现代科学技术所证实，有的正在被列为世界尖端科技项目进行研究攻关。如“千里眼”之于望远镜和空间探测技术，“顺风耳”之于电话、电报等通讯技术，“风火轮”之于现代轨道交通，“上天入地”之于飞机和地下交通设施，“水遁土遁”之于潜艇和地铁、隧道，“腾云驾雾”之于宇宙飞船等航天技术，“日行千里”之于汽车、火车等交通技术，“照妖镜”之于镭射激光技术，“杏黄旗”之于导弹、氢弹等原子能科学技术，“招魂幡”之于现代特异功能，“口吐白沫、散豆成兵”之类法术则令人想起人工降雨和飞行播种技术……当我们看到日本海啸和上海11·15大火给人类造成的巨大灾害，不禁要呼唤定海神针和芭蕉扇你在哪里？当我们饱受沙尘暴、雾霾之苦，面临纱巾裹脸、透气不便的尴尬，便不禁遐想：定风丹你又在哪里？……\n\n欣赏一下“金猴出世”故事。他本是花果山上一块巨石，“每受天真地透，日精月华，感之既久，遂有通灵之意”，“内育仙胞，一日迸裂，产一石卵，因见风化作一个石猴”。这个故事恰恰蕴涵着关于宇宙生命起源的伟大构想，顶得上一部漫长的生命起源史。根据自然辩证法和生命科学原理，宇宙和地球原本没有生命，它是由天体运行规律，地壳变动，地形特征的世纪性变化，以及各种自然力包括光、空气、水、电、雷、风的共同作用，而逐渐孕育出来的，在50亿年前开始产生了生命的源头大分子有机物，10亿年前诞生了完整的生命雏形细胞。而人类的起源则仅仅是生命起源的一个“类”。“金猴出世”不正是这50亿年生命孕育、诞生的缩影么！而与上古神话中的同类作品《盘古开天辟地》《女娲造人》比较，《西游记》的理性意识和科学精神是十分显著的，面对远古神话的虚无缥缈，屈原就在其《天问》中诘问“女娲有体，孰制匠之”？我们也可以发出同样的诘问：盘古有体，孰制匠之？然而面对《西游记》对生命起源的大胆构想（现代科学最后真切揭开生命起源之谜的细胞学说发现于19世纪，德国科学家施莱登和施旺的细胞学说被称为19世纪三大科学发现之一），我们却唯有惊叹不已。\n\n检视近年间突飞猛进的科学发展，《西游记》的科学未来意识和高科技想象又可以在定颜珠与冰冻休眠术、唐僧和猪八戒怀孕与男性无宫分娩、孙悟空毫毛术与克隆等三组对应关系中得到最新的印证。众所周知，冰冻手术、男性无宫分娩、克隆，都是造福人类的高科技新发现、新成就。"}]}
{"conversation": [{"input": "", "output": "需要指出的是，中华民族素以勤劳勇敢之称享誉全球，理性思维并不发达。李泽厚先生把中华民族的思维特征概括为“实践理性”，实践性的掺入导致理性思维并非纯正。（李泽厚《孔子再评价》，《中国社会科学》1980年第2期）那么，在中华民族的理性思维培育中，具有充分的理性思维和未来意识的《西游记》就显示着一种宝贵的启迪意义，诺贝尔奖获得者杨振宁、李政道站在科学理性思维立场曾高度评价、由衷感谢《西游记》。他们在诺奖答奖辞中说：“科学上的许多成果正是孙行者式的理性思维模式的结晶！”科学研究的神髓就是“要从艺术中汲取营养，寻求创新的思路，科学与艺术携手追求真理。”（李政道：《携手追求真理普遍性》，《文汇报》2000年1月4日）\n\n结语\n\n经典属于过去和未来，既具有历史的凝重感，也具有无限的生长力。一方面，《西游记》作为伟大的文化经典具有包容性、开放性，提供后人价值发现的余地（学界特称“空白结构”），它固有的文本价值被不断地发现和发掘出来，正所谓“说不尽的《西游记》”、“说不尽的吴承恩”。另一方面，《西游记》艺术结构的强大张力表现为一种在文化上的物化和物态化功能，在当代社会不断孵化和催生出新的文化产品，诸如影视、图像（卡通）、邮政、游戏、商标注册、网络游戏（软件）、儿童玩具等一类西游文化产品早成铺天盖地之势，甚至连《西游记》主题乐园、《西游记》文化节等重大的西游文化经济建设项目也在全国各地不断涌现。这对于《西游记》，固然是新的文化价值的延伸，对于中国社会，也不失为一种宝贵的文化创新的源泉。"}]}
{"conversation": [{"input": "", "output": "【单继刚】《西游记》中的儒释道观\n胡适先生在其《<西游记>考证》中说该书蕴藏着“极浅极明白的滑稽意义和玩世精神”，此言非虚，但他又说其中根本无甚“微言大义”，所谓金丹妙诀、禅门心法、理学义蕴皆道士和尚秀才们的穿凿附会而已，对此笔者不敢苟同。文以载道，著书乃是立说，这本是古代文士们恪守的创作准则，况汝忠之作，“其词微而显，其旨博而深”（吴玉搢《山阳志遗》卷四）呢！如果仅把该书解读为“起于民间的传说和神话”（胡话语），而忽略了它的载道功能，则毫无疑问是降低了其价值。《西游记》所载何道？本文试图通过分析表明：书中既有金丹妙诀，也有禅门心法，更有理学义蕴，三教 [1]可以归一；三教也必须归一，只有这样，才可保江山永固；归一是以儒为主体，以释道为补充的整合与杂糅，儒高于释，释高于道。本文所据版本为齐鲁书社以“李评本”为底本点校整理的普及本《西游记》，以下凡引此书只注回数。\n一、三教义理之阐发\n（一）儒家\n1、忠孝。忠孝为儒家第一义。唐僧虽为佛门中人，却也不能免俗。“我已发了弘誓大愿，不取真经，永堕沉沦地狱。大抵是受王恩宠，不得不尽忠以报国耳”（第十二回）。猴王欲夺玉帝之位，被佛祖镇压于五行山下；泾河龙王奉圣旨而阴违，为魏征斩于剐龙台上，皆不忠之报也。唐僧恨逐猴王，八戒智激悟空，待他赶来欲救师父，却被妖怪羞辱，他竟然讲出如下道理来：“你这个泼怪，岂知‘一生为师，终生为父’，‘父子无隔宿之仇’？你今害我师父，我怎么不来救他？”（第三十一回）当初刚归顺时，猴王哪把师父放在眼里，居然心存不善，欲棒杀之，还不是被那紧箍儿咒折磨得死去活来？龙马三太子纵火烧珠，被其父告了个忤逆之罪，虽有菩萨说情，但死罪可免，活罪难逃，终要受“胯下之辱”。正反两方面教材，汝忠之意无他，劝人忠孝矣。\n2、诚信。八戒因动凡心，着了四圣的道儿，被珍珠衫罩住，吊在树上受了一夜的罪。还是这位老兄，答应去巡山却找了个地方睡起觉来，结果被悟空捉弄得不亦乐乎，这都是对不诚不信的惩罚啊。反观唐僧，因有对唐王的一诺在先，一路上虽历经苦难而痴心不改，受尽折磨仍捐躯努力。待取得经卷，却发现里面无半点字迹，他首先想到的不是投入回报的问题，而是“诳君之罪，诚不容诛也！”（第九十八回）悟空对师父的评价是“志诚君子”（第四十六回），斯言诚哉！"}]}
{"conversation": [{"input": "", "output": "3、家族。西游一书中家族观念最强者莫过于悟空。他梦游幽冥界，强销生死籍，“拿过簿子，把猴属之类，但有名者，一概勾之”（第三回）； 搅闹蟠桃宴，盗丹兜率宫，酒醒后知大事不妙，隐身遁去，但为了让众猴品尝到玉液琼桨，不惜冒着生命危险再赴瑶池；迎敌花果山，大战十万兵，部下虽被捉去不少，他却说“我同类者未伤一个，何须烦恼？”（第五回）由于他对家族关系过于信赖，以为遇到红孩儿、罗刹女、牛魔王只要叫一声贤侄、嫂嫂、大哥便万事大吉，不想却吃了大亏，看来干亲还是靠不住啊。\n4、尊卑。悟空之所以反出天宫，全是尊卑等级思想在作怪：我在花果山称王称祖，在天界却只做了个未入流的弼马温，“养马者，乃后生小辈下贱之役，岂是待我的？”（第四回）这种思想不止他一个有。二郎与悟空斗法，各施变化绝技，当悟空变作花鸨这种鸟中的至贱至淫之物时，二郎见他变得低，耻于傍拢，故取弹弓射之。休说人与神，就是物件也要分出个尊卑来。紫金铃、紫金葫芦各有两个，一个见了另一个便不灵光，何也？雄尊雌卑也。\n5、仁义。臣子尽忠尽孝，君王则施仁施义。唐王大赦天下罪人，出恤孤榜文，将三千六百宫女配军，访相良还债，嫁御妹于刘全，皆仁义之举也。天上的君王也一样，玉帝这位高天上圣大慈仁者对泼猴可谓仁至义尽，只因他太顽皮，招安不成才诉诸武力。当然仁义这种美德不止体现在君王身上。泼猴自从跟了唐僧，野性逐渐收敛，一路平妖荡魔，扶危济困，上护持师父，下照顾师弟，不计恩怨，不较得失，亦被小龙赞誉为“有仁有义”（第三十回）。\n6、礼仪。悟空一般情况下是个懂礼貌的猴子，兽性发作时除外。受招安入主大圣府后，“见三清，称个‘老’字；逢四帝，道个‘陛下’。与那九曜星、五方将、二十八宿、四大天王、十二元辰、五方五老、普天星相、河汉群神，俱以兄弟相待，彼此称呼”（第五回）。受到观音、唐僧等礼仪高手的调教后，层次愈进，虽遭师父赶逐仍不敢忘记拜别，虽遭罗刹怒斥仍能满脸堆笑，到雷音寺见了如来，竟长跪不起了。不过佛门中不乏“唯物主义”者，不来点实惠的礼，怎肯把真经给你？直到唐僧把吃饭的家什双手奉上，才算了事。"}]}
{"conversation": [{"input": "", "output": "7、功名。石猴当初飘洋过海寻求仙道的一大动力便是为将来建功显名觅些资本，不想后来却被封了个没有品从、待遇低下的弼马温，焉能不恼？等到“齐天大圣”的称号获得玉帝认可，级别待遇均大幅度提高后，才消了怒气，可见名份之重要也。第三十八回中猴王自己交待得清楚：：老孙只是图名，那里图甚宝贝”。唐僧不愧为悟空的师父，其立功扬名的思想并不比悟空逊色。当他看到有人因利重本轻而舍命履冰去做买卖时不禁感叹道：“世间事惟名利最重。似他为利的，舍死忘生。我弟子奉旨全忠，也只是为名，与他能差几何！”（第四十八回）\n二、佛教\n1、因果。因缘果报之说是佛教特别是中国化佛教的核心所在，也是西游一书所着力宣扬的。唐僧师徒为何在取经途中倍受磨难？只为有金蝉不敬佛祖、悟空大闹天宫、天蓬元帅醉戏嫦娥、卷帘大将失手碎物的因缘在。君无戏言，太宗因不能兑现对泾河龙王的承诺只得到地府走一趟。在他观看了阴司中的种种景象之后，点头叹曰：“善哉真善哉！作善果无灾！善心常切切，善道大开开。莫教兴恶念，是必少刁乖。休言不报应，神鬼有安排。”（第十一回）乌鸡国王把文殊菩萨泡在河里三天，如来则把国王浸在井里三年。莫怪佛祖菩萨们心狠啊，一切都是你自找的。用文殊的话说，就是“一饮一啄，莫非前定”（第三十九回）。\n2、轮回。有因果，就有轮回。各人因善恶之业不同而于天、人、阿修罗、畜生、饿鬼、地狱六道中轮回不已，“那行善的，升化仙道；进忠的，超生贵道；行孝的，再生福道。”（第十一回）作恶的可就惨了：阴山背后；寒风滚滚，奈何桥下，血浪滔滔。轮回的具体操作办法参见第十及十一回。佛、仙、神圣三者可躲过轮回，不生不灭，与天地山川齐寿。\n3、慈悲。玄奘献给太宗的济孤榜文中有如下之句：“大开方便门庭，广运慈悲舟揖，普渡苦海群生，脱免沉疴六趣。”（第十二回）在实际中他也是这么做的。西行路上，遇老弱病残，则使徒弟帮扶之；遇死难者，则超度他们的亡灵。爱护众生，给予欢乐，怜悯众生，拔除苦难，真是个“扫地恐伤蝼蚁命，爱惜飞蛾纱罩灯”（第二十七回）的有道圣僧。如来更是位大慈善家，为了使大家都有机会成个一佛半仙什么的，自愿放弃对其知识产权的保护，将多年积累的学术成果以大大低于成本价（基本上是无偿）转让给了唐僧。"}]}
{"conversation": [{"input": "", "output": "4、布施。师徒四众西行路上以“化斋”为生。“斋僧”便是一种布施。他们也将自己的所有布施给众生，由于经济条件的限制，“财施”只能偶尔为之，布施的主要形式还是“法施”。唐僧的拿手好戏是做道场，念经文；三徒则担负起保卫人民群众安全的责任。在天竺国玉华县，他们更是直接把武艺传授给三位小王子，且竭尽全力，不留后手。这可以从效果上得到验证：受了真传的三位王子膂力大增，武艺大进，什么“千斤之棒，八百斤钯杖，俱能举能运”（第九十回）。\n5、持戒。佛教的戒律很多，最基本的有五戒，男女四众皆须遵守。它们是：不杀生、不偷盗、不邪淫、不妄语、不饮酒。唐僧是位持戒模范，但有些迂腐，甚至一度滑向了教条主义的泥坑。如他不辨忠奸，把个赤胆忠心的行者赶回了花果山。不过总的说来。他诚实善良，作风正派，嫉恶如仇，慈悲为怀，是一位优秀的佛教徒，并为此赢得了徒弟们的尊重。可尊重归尊重，徒弟们持戒的功夫要比师父差点，特别是八戒，名不副实，劣迹斑斑，酒后乱性戏嫦娥，四圣面前动凡心，答应巡山却找地方睡大觉还要回来骗人，从独角兕大王点化的楼房内偷来棉背心……不过这些行为均受到了惩罚。\n6、禅定。禅定是僧家第一功夫，其目的是炼魔养性，寻求智慧。按照唐僧的解释，“禅者，静也；法者，度也。静中之度，非悟不成。”（第六十四回）他在木仙庵前大谈禅法，一副颇有心得的样子，表明他的确品到了个中真味。禅定对身体素质的要求很高，据唐僧自己讲：“我自幼年遇方上禅僧讲道，那性命根本上，定性存神，在死生关里，也坐二三个年头。”（第四十六回）所以他敢与车迟国师比试坐禅。\n7、精进。精进度懈怠。唐僧一路上见塔扫塔，遇庙渴庙，拈香礼佛，打坐参禅，“时时常要方便，念念不离善心”“第二十七回”。这种专精一念，惟思进取，生命不息，修行不止的行为正是“精进”的最好写照。第三十六回他与行者的一段对话充分表现了他这种优秀品质。“行者道：‘你自幼出家，做了和尚，小时候的经文，那本不熟？’三藏道：‘我自出长安，朝朝跋涉，日日奔波，小时候的经文恐怕生了，幸今夜得闲，等我温习温习。”\n（三）道家与道教"}]}
{"conversation": [{"input": "", "output": "（三）道家与道教\n1、无为。“无为”是道家思想的灵魂，也是它的最主要特征。书中对此做了不少渲染。其中以第九回张稍李定的山青水秀之辩最为集中，第六十四回木仙庵四老的诗也多能达意，但境界最高的还数第一回中须菩提祖师教唱的《满庭芳》：“观棋柯烂，伐木丁丁，云边谷口徐行。卖薪沽酒，狂笑自陶情。苍径秋高，对月枕松根，一觉天明。认旧林，登崖过岭，持斧断枯藤。收来成一担，行歌市上，易米三升。更无些子争竞，时价平平。不会机谋巧算，没荣辱，恬淡延生。相逢处，非仙即道，静坐讲《黄庭》。”\n2、贵柔。悟空的“檀杨说”深人浅出地介绍了“温柔天下去得，刚强寸步难移”（第八十二回）的道理：“杨木性格甚软，巧匠取来，或雕圣象，或刻如来，装金立粉，嵌玉装花，万人烧香礼拜，受了多少无量之福。那檀木性格刚硬，油房里取了去，做柞撒，使铁箍箍了头，又使铁锤往下打，只因刚强，所以受此苦楚。”（第八十二回）八戒听了大师兄一番教导，深受启发，还真把要办之事给办成了。唐僧不会武功而且心太软，却能把三个徒弟调教成真心英雄，也算是一种“柔弱胜刚强”吧。\n3、长生。道教的神仙都是肉身成道而霞举飞升，他们的年龄可不好猜。五庄观里两个绝小的道童清风明月都已一千多岁了，您说那肉头老寿星该有多大？玉帝自幼修持，苦历过 1550劫，每劫129600年，他又该有多大？石猴离山求道的直接原因是对年老血衰的恐惧；车迟国师拜求金丹圣水无非是想要寿比南极；唐僧肉之所以成为众矢之的绝非因它味道好极了，而完全在于它的独特功效——吃后可长生不老。五庄观二门上的春联表达了道教追求长生的理想：“长生不老神仙府，与天同寿道人家。”（第二十四回）\n4、占验。袁守诚熟谙六爻，精通八卦，往往能于星相云气风雨寒温之几微间推断人事的祸福吉凶。他“能知天地理，善晓鬼神情”（第九回），占验的结果竟与玉帝的圣旨分毫不差。泾河龙王在改了降雨时辰，克了降雨点数之后来寻衅滋事，又被他识破面目，不由毛骨悚然，胆颤心惊！魏征的功夫虽比不得袁守诚，但也是自幼得授仙术，长于推算，他料定唐王会还阳，果应验。"}]}
{"conversation": [{"input": "", "output": "5、符箓。悟空在车迟国与国师斗法求雨，只见“大仙执着宝剑，念动咒语，将一道符在烛上烧了。那底下两三个道士，拿过一个执符的像生，一道文书，亦点火焚之。那上面乒的一声令牌响，只见那半空里，悠悠的风色飘来。”（第四十五回）通过发符烧檄打令牌，风雨雷电诸神均已到位，若不是猴子捣乱，定有一场好雨降下。由于符箓在沟通人神、扶正镇邪方面具有方便、迅速、安全、高效的特点，也受到了道教以外的有识之士，如观音菩萨的重视。\n6、丹术。丹有内外之分，太上老君炉中炼的是外丹，能令生者延寿，死者还魂。乌鸡国王所服之“还魂丹”即是老君炉中的优质产品。内丹是以身体为炉，采炼天地日月精华结内胎而成。第三十六回悟空就采炼时机大谈感受后沙僧又做了重要补充，直听得唐僧满心欢喜，茅塞顿开。结内丹的第一高手恐怕还数黄袍怪（奎星），他的内丹舍利居然有鸡子般大小，能从口中吐出，对治疗心痛等症有奇效。\n7、修炼。服外丹结内丹都是修炼的基本内容，但道教的所谓“修炼”绝不仅限于此。悟空、八戒、沙僧本系道教神仙，对如何修炼均有很深的研究，从第十七、十九、二十二、七十等回他们自述的成仙过程看，他们都深晓吐纳导引、养精炼气、存思守一之理，熟谙交通气血、接引元阳、化神为虚之道。什么任督二脉，大小周天，全通！什么三花聚顶，五气朝元，全行！当然，八戒还有一手绝活，那就是知房中之术，会熬战之法。\n以上只是对《西游记》所阐发的三教义理的部分归纳，但这些已足以说明胡先生的观点有些站不住脚了。同时，上述归纳亦表明，三教并非各各独立的，而是有着千丝万缕的联系。下面我们具体看一下它们之间整合与杂糅的情况。\n二、三教的整合与杂糅\n（一）儒释\n1、援释入儒考虑的主要是其价值性而非真理性。"}]}
{"conversation": [{"input": "", "output": "二、三教的整合与杂糅\n（一）儒释\n1、援释入儒考虑的主要是其价值性而非真理性。\n太宗自冥府归来后，拟修建水陆大会，超度阴司孤魂，太史丞傅奕闻旨，即上书止浮图，以言无佛。他的主要论据是：（1）佛教不论礼序，无君臣父子；（2）以轮回之说蒙诱愚蠢；（3）以因果之说骗人；（4）出家是为了避免承担世俗义务；（5）违反自然；（6）有损君威；（8）没有佛法照样有清明政治；（9）佛法侵入是夷犯中国。宰相萧瑀的反驳意见是：（1）佛法的广泛传播已是既成事实；（2）它有弘善遏恶之功；（3）它有冥助国家之效；（4）佛是圣人，圣人不可非。太宗一时拿不定主意，便又召太仆卿张道源、中书令张士衡，“问佛事营福，其应如何”（第十一回）。两位对此做了肯定的回答，并以历史事实说明了三教不可偏废的道理，太宗这才下定决心。看来他关心的主要是佛教的社会作用，而非其真假诚妄。他之所以对大乘佛法感兴趣，就在于它具有“能解百冤之结，能消无妄之灾”（第十二回）的功能。玄奘投其所好，请命取经，并称“与陛下求取真经，祈保我王江山永固”（第十二回）。这话正说到太宗的心坎里，他不由大喜，一时激动，竟与之拜为兄弟。\n2、援释入儒的前提是国家有足够的能力控制佛教并保持儒家思想的优势地位。\n要发挥佛教积极的社会作用而又避免它危及儒家伦理的主流地位，就必须把它置于国家权力的控制之下。控制的方法很多，往往恩威并施。就对人的控制而言，措施有：担任领导职务的僧侣必须由政府官员推选，标准是根红苗正（玄奘由三朝臣于山川坛里选出后，太宗问他的第一句话就是关于他的出身问题的，当得知他就是学士陈光蕊之子时，不由得称赞举之不错）；所推之人必须由朝廷册封（玄奘被封为左僧纲，右僧纲，天下大阐都僧纲之职）；国家对有功于江山社稷的僧侣进行奖赏（玄奘被赏了五彩金袈裟一件，毗卢帽一顶）等等。玄奘出发时，太宗更是满脸堆笑，一口一个御弟，又是赐钵赐马，又是赐号赐酒，还要在酒里撒一撮尘土，念两句歪诗，搞得玄奘心理负担很重，不取真经哪里还有脸面回来？再如对思想的控制，国家可以强迫僧侣先读儒书，再研佛法，还可以直接把儒家思想灌注到佛教义理之内，如佛教所讲的“报四恩”之一就是“报国主之恩”。\n3、儒释教化的对象、产生作用的方式不同，在伦理层面上可相互补充。"}]}
{"conversation": [{"input": "", "output": "3、儒释教化的对象、产生作用的方式不同，在伦理层面上可相互补充。\n儒家教化的对象是“文化人”，佛教教化的对象是“粗人”。如来说得好：“虽有孔氏在彼立下仁义礼智之教，帝王相继，治有徒流绞斩之刑，其如愚昧不明，放纵无忌之辈何耶！”（第九十八回）其言外之意是：你儒家虽德刑并用，但对不吃这一套的人却毫无办法，要使那些多贪多杀、多淫多诳、多欺多诈之辈，不忠不孝、不仁不义、不诚不信之徒改恶向善，还得靠我佛教。其实如来也并非全是说大话，他的确有一套。你不是造孽无边、恶贯满盈吗？ 好吧，我让你下地狱。地狱有十八层，一层比一层惨，你怕不怕？如果弃恶从善我可以让你托生个好人家，没准还能让你成个一佛半仙什么的，你想不想？威之胁之，利之诱之，哄之骗之，吓之唬之，其效果岂是你儒家伦理所能比的？傅奕真是个大书呆子、大右派，并且很有点形而上学，只看到了佛教虚妄怪诞、有悖纲常的一面，哪里懂得它的诸多妙处？哪里懂得我儒家可在开放中将其改革的道理？唐僧不是被我们成功地改造了吗？如来、观音都可以儒化一点嘛！甚至可以考虑给他们一个“圣人”的荣誉称号嘛！\n（二）儒道\n1、本体论系统。\n儒家的本体论系统不发达，虽有《周易》，但由于主要是本卜筮用书，阴阳八卦之理均较固定，神秘色彩亦较少。不过符号本身的象征性、多义性都为再解释留下了足够的空间。道家与道教充分地利用了这一点。《西游记》开篇描述的天地人的诞生过程就是一个儒道合\n一的系统：宇宙由昏朦而混沌，而开明，而有根，天开、地辟、生物、生人。元会运世、天干地支、阴阳五行、四象八卦均粉墨登场，担当起解释“形而上者”的重任。以《皇极经世》经纬《周易》，把个先天象数之学演绎得淋漓尽致。\n2、天上的朝廷是地上的朝廷的投影。"}]}
{"conversation": [{"input": "", "output": "2、天上的朝廷是地上的朝廷的投影。\n玉帝上朝与唐王听政并无二致。官员亦必须听宣上殿，序齿列班，拜伏参见。未授天箓的（如二郎神手下的梅山六兄弟）则无缘睹得君王面。所奏表文也要一律经引奏官转递。文官武将也有品从，傣禄也有高低，所援官职亦是由卑而尊。机构一般臃肿，人员同样超编。三十三座天宫，七十二重宝殿，竟只少一个养马小官！（天廷官员的升迁更加艰难，因为大家都是神仙，都没有寿限，靠年龄优势或把对手熬死而升职的希望等于零！）总之，无论是机构的设置，人员的配备，还是运作的方式，两个朝廷并无实质性差异。这也难怪，因为它们所遵奉的都是同一种指导思想：儒家的伦理纲常。玉帝的全称是“高天上圣大慈仁者玉皇大天尊玄穹高上帝”（第一回），既“圣”又“仁”，非“儒”若何？紫阳真人赴佛会时，路经朱紫国，见国王有拆凤之忧，恐妖怪将皇后玷辱，有坏人伦，后日难与国王复合，便将一旧棕衣变作五彩霞裳，皇后穿上则妖王根本无法近身。道教神仙对儒家伦理何其重视，真可谓“门派虽然各异，卫道何分彼此！”\n3、以儒为主，儒道相辅，共为保江山永固出力。\n儒家思想是封建王朝的主流意识形态和制定方针政策的依据，其修齐治平之理论往往能与保江山永固的实践直接结合起来。道家主张“无为”，提倡“修养生息”，从另一角度对儒家的治国理念做了重要补充。且道家鼓励人们寄情山水，清心寡欲，这无疑大大削减了倾轧争斗的动力，有利于国家的长治久安。道教的入世精神比道家强一些。袁天罡“精风鉴，相人穷通辄其中”（李叔还《道教大辞典》），怎甘于忍受终南山中的寂寞？于是脱道袍，换官服，当起了“钦天监台正先生”。其职责想必是观察星象云气，研究术数堪舆，负责人神交通，预言祸福吉凶之类。当然也间或献些丹药，以博皇上恩宠。同佛教一样，道家和道教也必须处于儒家思想的管理与统辖之下。管辖的方法之一便是把儒家圣人改扮成道教神仙，打入对方内部，采取既联合又斗争的策略，施展潜移默化的功夫。悟空发课念的是“周易文王、孔子圣人、桃花女先生、鬼谷子先生”（第三十五回），这表明儒家圣人已成功打入并取得了领导地位。\n（三）释道\n1、本体论系统。"}]}
{"conversation": [{"input": "", "output": "（三）释道\n1、本体论系统。\n悟空为释道联手育出。花果山上的仙石，“三丈六尺五寸高，按周天三百六十五度；二丈四尺围圆，按政历二十四气。上有九窍八孔，按九宫八卦。”（第一回）——符合道教的象数原理。“盖自开辟以来，每受天真地秀，日月精华，感之既久，遂有灵通之意。”（第一回）——遵循道教的采炼法则。“内育仙胎，一日迸裂，产一石卵，似圆球样大。因见风，化作一石猴。”（第一回）——按照佛教的方式出生。此处直接提到了胎生、卵生、化生，“四生”已占其三，倘若考虑到花果山的地理位置（大海之中）、生态环境（瑶草奇花、青松翠柏、仙桃修竹、藤萝草色），此处肯定湿气凝聚，石猴之育出亦有“湿生”之因素，则“四生”备矣。“孙悟空”的名字也兼含了释道两家义理：姓合老子婴儿之本论[2]，名则是佛教的世界观。\n2、两教神仙大交往。\n两教神仙均能驾云御风，所以交往起来特别方便。王母的蟠桃宴所请的客人中既有五方五老，也有上中下八洞神仙。他们或住南北两极或住十洲仙岛，海陆空相隔遥遥，竟可同时赴宴。这一方面表明了他们法力高超，也表明了他们的关系很好。的确，太上老君与燃灯古佛曾坐而论道；观音菩萨与捧珠龙女常共赏荷花；玉帝奈何不了悟空，请如来帮忙，他慨然应允；菩萨求情赦免小白龙的死罪，玉帝亦毫不含糊；地狱系统的佛教神仙更是改换门庭，集体加入道教，地藏菩萨摇身一变，成了幽冥教主；悟空、八戒、沙僧则反其道而行，脱道入释；玄奘虽是凡僧，但却是金蝉子转世，与镇元大仙是五百年前的旧交；他西行路上有两教神仙组成的联队护持，经过木仙庵还与道教小仙们进行了广泛而深入的交流……虽然“道化贤良释化愚”（第五十回），分工不同，但正如唐僧所说：“我是僧，你是道，衣冠虽别，修行之理则同。”[3]（第三十三回）求同存异，这正是两教神仙交往的基础。"}]}
{"conversation": [{"input": "", "output": "3、义理与法术的沟通。本文第一部分对西游一书所阐发的三教义理进行总结时，侧重的是它们的区别，但不可否认的是，它们在某些方面，如唐僧所提及的释道修行之理，确有相通甚至是相同之处。佛教讲“禅定”，道教讲“守一坐忘”，名虽各异，其理一矣。再如戒律，道教的根本戒是“老君五戒”，与佛教的“五戒”要求是全一致的。法术方面的沟通则在观音菩萨医治人参果树的过程中得到了充分体现。“菩萨将柳枝蘸出瓶中甘露，把行者手心里画了一道起死回生的符字，教他放在树根底下，但看水出为度。那行者捏着拳头，往那树根底下揣着，须臾，有清泉一注。”（第二十六回）菩萨说只能用玉器舀那水，理由是它不许犯五行之器。舀得水来，菩萨将杨柳枝细细撒上，念动经咒，人参树果然复活。菩萨画的是道教的符字，念的是佛教的经咒，真是圆融贯通，立破无碍啊。道教的神仙肯定也向佛教的神仙们学到了不少东西，因为佛祖讲课时，他们也去听讲。\n以上分别从儒释、儒道、释道三重角度粗略描述了三教整合与杂糅的情况，从中可以看出它们实际是归一的。但归一是否意味着平等参与、不分主次呢？非也。\n三、三教地位考辨\n（一）释高于道\n1、佛爷们先请——同档次的神仙，佛教的级别高半格。\n王母设蟠桃宴，按上会旧规“请的是西天佛老、菩萨、圣僧、罗汉，南方南极观音，东方祟恩圣帝、十洲三岛仙翁，北方北极玄灵，中央黄极黄角大仙，这是五方五老，还有五斗星君，上八洞三清四帝、太乙天仙等众，中八洞玉皇、九垒、海岳神仙；下八洞幽冥教主、注世地仙。”（第五回）显然，这个排名是由尊而卑、由高而下的。五老属同一档次，所占方位分别是西南东北中（逆时针）。西方世界诸神为五老之首，也是所有客人中的最尊者。研究一下释道的最高领袖如来和玉帝的关系，也许更能看出两教地位的高下。在这个问题上吴承恩好象很为难，玉帝毕竟是“帝”啊，岂能屈尊人下？可佛祖毕竟是“祖”啊，又怎甘居次席？所以他让他们很少往来，以避免安排上的困难。他们仅有的一次会面是在悟空大闹天宫时，没办法，只得让如来出场。佛祖既然来了，玉帝再不露面也确实不像话。从这次见面的前后过程看，佛祖地位略高的证据至少有四：（1）佛祖知道玉帝的来龙去脉，年龄要比他长，道行要比他高。（2）如来与悟空赌胜，如果输了，他有能力和权力让玉帝搬出天宫到西方居住。（3）如来见玉帝可不遵朝礼，只合掌称谢。（4）如来在安天大会上高坐首席，王母娘娘亲自净手摘桃，施礼拜谢。"}]}
{"conversation": [{"input": "", "output": "2、佛爷挥手我前进——不同档次的神仙，释于道可有主仆、师生、上下级关系，道于释则没有。\n如来让唐僧来取经，又设下层层障碍，这可苦了道教的小仙们。什么六丁六甲、值日功曹、山神土地，一路上忙前忙后，忙左忙右，既要让他受够了难，又要保证其人身安全。真是“主人动动嘴，奴才跑断腿”啊。菩萨去东土寻取经人时，没地方住，径入一土地庙，慌得个土地忙叩头接人，又急报城隍、社令及长安各庙神祗，大家都来请恕迟接之罪。菩萨说是借土地庙住几天，可哪里是借，分明是强占，直到把土地赶到城隍庙里借宿了事。菩萨虽然救苦救难，但对道教小仙们却并不心慈手软，犯在她手里的，都没有好果子吃。熊罴精虽被收为守山大神，红孩儿虽被收为善财童子，但实际上还不是干杂役，并且头上都被戴了箍儿，不由得你不听使唤。在收服红孩儿时，更是让他一步一拜，直拜到落伽山，方才收法。地藏虽然成了幽冥教主，有事找玉帝而不是如来，但他毕竟还是一位菩萨，还保留着佛教神仙的身份。十殿冥王则不同，他们算是彻底地脱释入道了。地藏是冥府的一把手，抓全局，不坐班，作为下属的十王则要在森罗殿办公，遇大事要去地藏的住处翠云宫汇报。唐僧是个地道的佛教徒，他的三个徒弟虽受了戒，但在未成正果以前，还不能算是完全脱了道教神仙的谱系，因为他们并未严格遵守佛教的戒律。唐僧统帅三徒，亦暗含了道为释之麾下之意。\n3、道教神仙解决不了的问题，佛教神仙来解决。"}]}
{"conversation": [{"input": "", "output": "3、道教神仙解决不了的问题，佛教神仙来解决。\n悟空在受了招安，得封“齐天大圣”后，仍不安分，犯下一系列罪行后逃回花果山，于是道教神仙总动员（部分佛教低职神仙友情出演），一齐来捉。什么五大天王、二十八宿、九曜星官、十二元辰、五方揭谛、四值功曹、东西星斗、南北二神、五岳四渎、普天星相,全到！十万天兵布十八架天罗地网，硬是奈何不了悟空。二郎真君若无托塔天王的照妖镜、太上老君的金钢琢相助，也断然赢他不得。把他推入八卦炉中锻炼，又被他逃将出来，整个天宫顿时一片混乱……莫慌，如来到了！玉帝是我哥们，天宫是我别墅，岂容你泼猴在此撒野！五指一盖化为山，压你没商量。道教神仙的顶尖高手居然逃不出佛祖的手掌心，您说到底谁厉害？把你压在山下，你还不服气，弄个压帖儿一贴，你还不得照样乖乖的！什么？来了两个美猴王？玉帝还辨别不了真假？没问题！有我如来，没有摆不平的事！悟空断了人参果树的灵根后，遍求活树之方，先去蓬莱仙境，无方！再到方丈仙山，无方！又到瀛洲海岛,还是无方！什么三星九老、东华帝君，全没辙。幸有观音菩萨妙手回春，才化干戈为玉帛。而且她的活树之法杂有道教的手段，颇有点“以其人之道还治其人之身”的味道，怎不令道教诸仙汗颜。\n4、佛教神仙成功地对顽劣不顺的道教神仙进行了改造，并使他们皈依而成正果。\n观音菩萨把熊罴精收为守山大神、把红孩儿收为善财童子的目的就是要对他们进行改造。虽然改造的方法有点残酷，但效果还是很明显的。他们都由野蛮而文明、由桀骜而乖巧，由妖怪而神仙了，红孩儿更是由一名问题儿童变成了听话的好孩子。当然，最成功的范例还是对悟空、八戒、悟净的改造。下面以悟空为例，简要回顾一下改造的过程。首先，佛祖亲自出马，劝化不成则惩罚之，先挫其锐气，敛其野心，并给他五百年的悔过时间。然后把他交给唐僧，以使改造工作持续不断地进行下去。但唐僧没有法力，镇不住悟空，这时菩萨及时出现，面授机宜，二人合力，把他引入了预先设计好的圈套。悟空戴上了紧箍儿，一时口服心不服，菩萨便许他叫天天应，叫地地灵，并给了他三根救命的毫毛。悟空毁了镇元大仙的人参果树，菩萨又充当起和事佬，一方面树立了佛教的良好形象，增加了感召力，另一方面也再一次提醒悟空释比道高明。此外，文殊、普贤等菩萨也都纷纷登场，为改造工作助一臂之力。总之，通过威逼蒙骗、启发引导、物质刺激加精神鼓励等诸多方式，在佛祖、菩萨们及唐僧的共同努力下，悟空终于成了正果。\n（二）儒高于释道"}]}
{"conversation": [{"input": "", "output": "（二）儒高于释道\n1、儒家经典广泛流传于佛国仙界、异乡他邦。\n西游一书虽然是神仙妖怪和尚道士们唱主角，但他们的口中不时溜达出《易经》、《诗经》、《论语》、《孝经》等儒家经典著作中的句子及相关习语。如“人而无信，不知其可。”（石猴，第一回）“人有善愿，天必从之。”（观音，第八回）“获罪于天，无所祷也。”（八戒，第八回）“出其言善，则千里之外应之；出其言不善，则千里之外远之。”（观音，第八回）“道不同，不相为谋。”（清风、明月，第二十四回）“仁义值千金。”（唐僧，第二十四回）“君子不念旧恶。”（落伽山神，第二十六回）“父母在，不远游，游必有方。”（唐僧，第二十七回）“知恩不报非君子，万古千秋作骂名。”（悟空，第二十七回）“一日为师，终生为父。”（悟空，第三十一回）“五刑之属三千，而罪天大于不孝。”（百花羞公主，第三十一回）“父兮生我，母兮鞠我。哀哀父母，生我劬劳”（悟空，第三十一回）“人将礼乐为先。”（唐僧，第三十六回）“上邦皇帝为父为君，下邦皇帝为臣为子。”（悟空，第三十九回）“不教而善，非圣而何！教而后善，非贤而何！教亦不善，非愚而何！”（唐僧，第四十七回）“德者，本也；财者，末也。”（悟空，第五十六回）“有事弟子服其劳。”（八戒，第七十回）“君教臣死，臣不死不忠；父教子亡，子不亡不孝。”（八戒，第七十八回）“勿以善小而不为，勿以恶小而为之。”（唐僧，第八十回）“父在，子不得自专。”（悟空，第八十五回）“训教不严师之惰，学问无成子之罪。“（悟空，第八十八回）等等。乌鸡国太子更是个易学专家，见解精辟：“自古以来，《周易》之书，极其玄妙，断尽天下吉凶，使人知所趋避，故龟所以卜，蓍所以筮。”（第三十七回）\n2、儒家伦理普遍适用于佛国仙界、异乡他邦。"}]}
{"conversation": [{"input": "", "output": "2、儒家伦理普遍适用于佛国仙界、异乡他邦。\n既然到处都可见到口诵儒家经典的道学先生的影子，儒家伦理具有普适性便顺理成章了。本文第一部分的第一节和第二部分的一、二节已就儒家伦理的普适性给出了许多例子，实际上这种例子在书中俯拾皆是。比如崔珏虽去了阴司，见了唐王仍要倒身下拜，君臣名份犹存也。唐僧也首先是“臣”，然后才是“僧”，甭说在大唐，就是在西行路上，他的奴性也时常表现出来，每见国君，则必行臣子之礼。在车迟国，他竟将身家性命的生杀予夺大权交给了一个素未谋面的“下邦皇帝”，“陛下若教臣死，臣岂敢不死？”（第四十六回）真是“何谓沙门不敬王，但见唐僧频叩首！”看来，他的头上也戴着箍，这个箍，就是儒家的伦理纲常。悟空无父，以唐僧为父，处处恪守人子之道。在西梁国参加宴会时，他等唐僧于左首素席落座之后，才转下三席与弟兄们分左右就座。女太师对此举大加肯定，“师徒如父子也，不可并肩。”（第五十四回）罗刹之所以对牛魔王殷勤侍奉，惟命是从，根据无非有二。第一，“男子无妇财无主，女子无夫身无主。”（第六十回）第二，“妻者，齐也。夫乃养身之父。”（第六十回）多么严谨的“三纲”！文殊菩萨的坐骑青毛狮化为妖道，篡夺了乌鸡国王的王位，但菩萨说他并不曾害人，理由是“自他到后，这三年间，风调雨顺，国泰民安”（第四十回）。悟空反驳道：“固然如此，但只三宫娘娘与他同眠同起，点污了他的身体，坏了多少纲常伦理，还叫做不曾害人？”（第四十回）谁知菩萨早有安排，已先行把狮子给骟了。可见文殊比悟空更道学。观音要开放一些，她在收服金鱼精时，“散挽一窝丝，未曾戴缨络。不挂素蓝袍，贴身小袄缚。漫腰束锦裙，赤了一双脚。披肩绣带无，精光两臂膊。”（第四十九回）真乃女性解放之先驱也！这大概也是佛教提倡的“众生平等”的一种曲折反映吧。可惜的是类似的例子太少了，这也恰好反证了佛教儒化的程度之深，反证了中国化佛教的主旋\n律是“众生不平等”。不要说众生，就是西方世界的诸神都是不平等的。佛的地（果）位就比菩萨的高，唐僧、悟空最后都捞了个“佛”的职称，而八戒只弄了个“净坛使者”（相当于菩萨级），他就很不满。"}]}
{"conversation": [{"input": "", "output": "最后，将《西游记》第二、第四十七、第六十四回的三句话断章取义，稍加连缀，以吴承恩谏喻明最高统治者的口气，戏佐本文开头言明的该书所载之道：“西游一书‘说一会道，讲一会禅，三家配合本如然’。‘望你把三道归一，也敬僧，也敬道，也养育人才，我保你江山永固’。‘道也者，本安中国，反来求证西方，空费了草鞋，不知寻个什么？”"}]}