That Bodhisattva did not argue further, but went on ahead with Moksha.

那 is the pointing nà; 更 in 更不, did not even, is gèng. She does not argue with him, which is its own verdict.

After walking a good while, they came before the Donghua Gate, and ran right into the Chancellor Xiao Yu returning from the adjourned court, his outriders clearing the streets with shouts.

著 in 撞著, to run into, is zháo; 相 in 宰相 is xiàng; 散 in 散朝, the court adjourned, is sàn, and 朝 is cháo.

That Bodhisattva made no move to avoid them, but stood in the middle of the street holding up the cassock, and went straight to meet the Chancellor.

那 is the pointing nà; both occurrences of 著, in 拿著 and 迎著, are the ongoing-action zhe; 相 in 宰相 is xiàng. A beggar holding his ground in the middle of a chancellor's cleared street is not behaving like a beggar.

The Chancellor reined in his horse to look, and seeing the cassock all radiant with light, had his attendants ask the seller of the cassock what price he wanted. The Bodhisattva said: 'The cassock, five thousand taels; the staff, two thousand.'

相 in 宰相 is xiàng; 著 in 著手下人, had his attendants do it, is the causative zhuó; 那 in 那賣袈裟的 is the pointing nà.

Xiao Yu said: 'What virtue has it, to be worth so high a price?'

The whole difference between this man and the last one is a single question. Xiao Yu asks what the cassock is worth; the foolish monk had already decided.

The Bodhisattva said: 'The cassock has its virtues and its faults; there are cases where it costs money, and cases where it does not.'

She answers in riddles — it has virtues and faults, it costs money and it does not — which is how a teacher draws a promising pupil further in.

Xiao Yu said: 'What do you mean by its virtue? What by its fault?'

In 何為好 and 何為不好, what do you mean by good and what by not-good, 為 is wéi, to be or constitute.

The Bodhisattva said: 'One who wears my cassock will not sink into perdition, will not fall into hell, will not meet the calamity of malice, will not encounter the disaster of tiger and wolf — that is its virtue.'

著 in 著了我袈裟, wears my cassock, is zhuó, to put on — a fourth job for a character this chapter has already used for ongoing action, for running into someone, and for ordering a subordinate about. 難 in 惡毒之難, the calamity of malice, is nàn.

'But for the foolish monk who covets lust and delights in calamity, the monk who keeps neither fast nor precept, the worldling who reviles the scriptures and slanders the Buddha — such a one shall hardly look upon the face of my cassock, and that is its fault.'

樂 in 樂禍, to take pleasure in calamity, is lè; 難 in 難見, hardly see, is nán, difficult — the same character that carried nàn, tribulation, one line earlier. The garment sorts people: it shelters the worthy and turns its face from the corrupt.