The River of Heaven shows its image; the jade vault is without a mote.

銀河, the Silver River, is the Milky Way; 玉宇 the jade vault of heaven. The rhyme runs in -en and -un: 塵 · 痕 · 昏 · 聞.

The sky is filled with glittering stars; one stream has drawn in the traces of its waves.

收痕 — the water has drawn in its own ripples. The sandhi of 一 before the third-tone 水 gives yì.

Ten thousand hollow voices are stilled; on a thousand hills the birds are gone.

萬籟, the ten thousand pipings of the earth, comes from the second chapter of the Zhuangzi.

By the brook the fishing-fires are out; on the pagoda the Buddha-lamp burns low.

佛燈: 佛 is fixed globally at fó. A monastery lamp burning low, seen from outside, over a monastery that burned last night.

Last night the acharya's bell and drum resounded; tonight one round of weeping is all that is heard.

闍黎 transliterates Sanskrit ācārya, a preceptor; 闍 reads shé, not the dū that pypinyin supplies. The couplet sets last night's bell and drum against tonight's weeping, and is the only mourning the dead abbot receives in the chapter. It is given to the landscape and not to any person in it.

That night they lodged in the meditation hall. Sanzang, thinking on the cassock — how should he sleep sound?

想著 takes zhe, a state maintained. 那裡得穩睡 is interrogative nǎ, and 得 the potential dé: how should he get a sound sleep?

Turning suddenly, he saw whiteness through the window, and rose in haste, calling: "Wukong, it is light! Go quickly and find the cassock."

天明了 — the particle 了 reads le. pypinyin gives liǎo here, as it does at 便了, and it is wrong both times.

The Pilgrim rolled up out of his bed in one bound, and saw the monks standing in attendance with hot water offered ready.

一骨魯 is onomatopoeic and written variously (一骨碌, 一骨鹿); having no privileged target graph, it keeps the pypinyin default gǔ lǔ, per the exception to the loan-graph rule. 跳將起來: 將 is the verbal particle jiāng. 供奉 takes gòng.

The Pilgrim said, "Do you serve my master with a will. Old Sun is off."

伏侍, to wait upon. He gives his orders to the monks and not to his master.

Sanzang got down from the bed and caught hold of him. "Where are you going?"

那裡 is interrogative nǎ. Sanzang has to physically restrain him to find out where he is going.

The Pilgrim said, "I reckon this whole business is Guanyin's fault.

沒理, in the wrong; 沒 reads méi. Having burned the cloister himself, the Pilgrim has arrived at the view that its patroness is at fault.

She keeps this meditation cloister here, she takes the incense of the households hereabouts, and yet she suffers that fiend to live next door.

鄰住, to live as a neighbour. The complaint is essentially one of zoning: the Bodhisattva has let a fiend settle beside her own foundation and taken the incense of the district regardless.

I shall go to the Southern Sea and find her, and have a word with her, and make her come herself to demand the cassock of the fiend and return it to me."

講一講 — the doubled verb makes the interview sound casual. 教 is the causative jiào, and 還 the verb huán. He proposes to make a Bodhisattva run his errand.

Sanzang said, "If you go, when will you return?" The Pilgrim said, "At the least, before breakfast is cleared; at the most, by noon — and the thing is done.

時少 and 時多: at the least, at the most. 少 reads shǎo. He gives an estimate accurate to the meal.

Let those monks serve you well. Old Sun is off."

可好伏侍 — the last thing he says before flying to the Southern Sea is a reminder to the monks about breakfast.