The Sovereign Lord called out, "Manqian, no more of your nonsense — bring the tea!"

曼倩 (Màn qiàn) is Dongfang Shuo's courtesy name -- the polite alternative name a Chinese gentleman went by among equals. 休亂言 is stop talking wildly. The host is calling time on the thieves' reunion so that tea can be served.

Manqian was Dongfang Shuo's Daoist name; he hurried inside and fetched two cups of tea.

道名 is a religious name, the one a Daoist takes on entering the order. The narrator stops the story dead for half a line to gloss the name, then hands it back -- a small courtesy to any listener who had missed the connection.

When they had drunk, the pilgrim said, "Old Monkey has come with a matter to ask of you — I wonder whether you'll grant it?"

飲訖 is having finished drinking, 訖 = qì, to conclude. Tea first, business afterwards; the order is not negotiable. 奉干 is respectfully to beg a favour; 允否 is will you grant it or not.

The Sovereign Lord said, "What matter is it?"

何事, what matter. The host invites him to state his business.

"I shall be glad to hear it."

自當領教, I shall certainly be glad to receive your instruction, 當 = dāng. A courteous way of saying go on, I am listening.

The pilgrim said, "Lately, escorting the Tang Monk westward, we passed the Five-Villages Abbey on the Mountain of Ten Thousand Years. When his young acolytes were insolent, I flew into a fit of temper and pushed his ginseng-fruit tree over; now we're held up, the Tang Monk cannot get free, and I've come to your honored self to beg a prescription to heal it — I earnestly hope you'll be generous."

Wukong tells it straight this time, which is unusual for him -- no dashing escapes, no editing. 無狀 is without manners, insolent; 推倒 is to push over, 倒 = dǎo; 不得脫身 is cannot get free, where 得, toneless de, asks whether the thing is possible at all. 參 in 人參果 is shēn.

The Sovereign Lord said, "You monkey — heedless of all consequence, you go stirring up trouble wherever you turn."

不管一二 is caring nothing for the whys and wherefores -- charging in without asking what anything is. 闖禍 is to blunder into disaster, and it is exactly the right verb. Even the courteous Donghua cannot let it pass without a word.

"That Zhenyuan of the Five-Villages Abbey — his holy title is 'Coeval with the Age' — is the patriarch of the earth-immortals; how could you go and affront him?"

與世同君, Lord Coeval with the World, is Zhenyuan's formal title, and it is a claim about age: he has been here as long as there has been a here. 鎮元子 is Master Zhenyuan, 子 the honorific zǐ; 衝撞 is to offend or collide with.

"His ginseng-fruit tree is a very herb-elixir; even to have stolen and eaten the fruit would be a crime — but you toppled the whole tree besides. Will he let the matter rest?"

草還丹 is a herbal reverted elixir, 還 = huán -- the tree itself ranked among the supreme drugs, not merely a source of them. 連樹推倒 is toppled the very tree as well, 倒 = dǎo. 肯干休 is be willing to let it drop. 參 again shēn.

The pilgrim said, "That's just it."

正是呢 is just so, exactly. It is a small moment worth noticing: Wukong, who argues with everybody, does not argue here. He knows precisely how bad it is.

"We got away, but he overtook us and, treating us like so many sweat-rags, swept the whole lot of us up in one sleeve — which is why I'm so put out."

And then the grievance comes out. 當 ... 一般 is to treat something as though it were, 當 = dàng, to regard as -- and what he was treated as is a 汗巾兒, a sweat-rag, 兒 the suffix er. Four pilgrims stuffed up a sleeve like used handkerchiefs. 一袖子都籠去, swept the lot into the sleeve, 籠 = lǒng; 閣氣 is to nurse a grievance.

"Having no other recourse, I promised to seek a remedy and cure it — and so I come to entreat you."

沒奈何 is with no help for it, at a complete loss -- one of those phrases that carries a shrug in it. 許他 is to promise him; 拜求 is to beg with a bow.

The Sovereign Lord said, "I have a pellet of Nine-Cycle Taiyi Reverted Elixir, but it can only heal the living creatures of this world — it cannot mend a tree."

九轉太乙還丹, the Nine-Times-Refined Reverted Elixir of the Supreme One, 還 = huán, is about as good as an alchemical pill gets: nine cycles through the furnace, each one a further refinement. And it is no use here. 世間生靈 is the living things of this world.

"A tree is a spirit of earth and wood, nourished by heaven and moistened by the ground."

土木之靈 is a spirit of soil and timber; 天滋地潤 is fed by heaven and watered by earth. The reasoning is that a tree is not a creature -- it belongs to a different order of being, so a drug made for creatures cannot reach it.

"Were it some common fruit-tree of the mortal world, a cure might yet be managed; but this Mountain of Ten Thousand Years is a blessed ground of the Prior Heaven, the Five-Villages Abbey a cave-paradise of Aparagodānīya, and the ginseng fruit a numinous root born with the parting of heaven and earth — how could it be healed? There is no remedy — no remedy."

先天福地 is a blessed ground of the Prior Heaven, meaning it predates the formed world. 賀洲洞天 is a grotto-heaven of Aparagodānīya, the western continent -- 賀洲 being short for 西牛賀洲. 天開地闢之靈根 is a spirit-root dating from the opening of heaven and the cleaving of earth. Each phrase pushes the tree further back in time until healing it starts to sound like repairing the universe. 還 here is hái, still or yet; 參 is shēn.