The Great Immortal at once ordered the incense table set out and the back garden swept, and invited the Bodhisattva to go before, the three elders following after.

設具香案 ("to set out an incense table"), the ritual preparation; 先行 ("to go ahead," 行 = xíng). The company processes to the garden where the ruined tree lies.

When the Tang Monk’s party and the immortals of the abbey had all come into the garden to look, there lay the tree, toppled on the ground — the soil split and the roots laid bare, the leaves fallen and the branches withered.

本觀 ("this abbey," 觀 = guàn) and 觀看 ("to look on," 觀 = guān, the verb) fall together in one line; 倒在地下 ("toppled on the ground," 倒 = dǎo). The ruin, seen plainly at last.

The Bodhisattva called, “Wukong, put out your hand.”

The Bodhisattva begins the working of the cure, enlisting Wukong’s own hand — fitting, since his was the hand that felled the tree.

The pilgrim opened out his left hand.

將左手伸開 ("stretched open his left hand," 將 the disposal marker jiāng). Wukong obeys without a word.

The Bodhisattva dipped her willow-branch in the sweet dew from the vase and traced on the pilgrim’s palm a talisman-sign for raising the dead to life; then she bade him lay his hand beneath the tree’s roots, watching until water came forth, and take that for the measure.

蘸 ("to dip"); 起死回生的符字 ("a life-restoring talisman-graph"); 但看水出為度 ("just watch until the water issues, and take that as the mark," 為度 = "to be the measure," 為 = wéi). The sweet dew and the written charm together work the spell.

The pilgrim closed his fist and pressed it down beneath the roots of the tree, and in a moment a pool of clear spring-water welled up.

捏著拳頭 ("clenching his fist," 著 the durative zhe); 揣著 ("pressing [it] in," again zhe); 清泉一汪 ("a pool of clear spring"). The charmed hand calls up the water — the "sweet spring" of the chapter’s title.

The Bodhisattva said, “That water must touch no vessel of the Five Phases; scoop it with a jade dipper, raise the tree upright, and pour it down from the top — then of itself the root and bark will knit, leaves grow and sprouts appear, the boughs green and the fruit come forth.”

五行之器 ("a vessel of the Five Phases," i.e., of metal, 行 = xíng); 根皮相合 ("root and bark join," 相 = xiāng); 葉長芽生 ("leaves grow, sprouts spring," 長 = zhǎng, to grow). The Bodhisattva’s precise instructions carry the arcane logic of the cure.

The pilgrim said, “You little Daoist priests — fetch a jade dipper, quick.”

小道士 ("young Daoist priests"), the abbey’s acolytes; Wukong, back in his element, briskly commands the arrangements.

Master Zhenyuan said, “This poor priest’s humble mountain has no jade dipper — only jade tea-cups and jade wine-cups. Will they do?”

貧道 ("this poor priest," a Daoist’s humble self-reference); 可用得麼 ("can they be used," 得 the complement de). Zhenyuan offers what jade vessels the abbey has.

The Bodhisattva said, “So long as they are jade and can scoop the water, they will serve — bring them here and let me see.”

舀得水 ("able to scoop the water," 得 = de); 取將來 ("fetch [them] here," 將 a directional particle, jiāng). Any jade will do, the metal alone being forbidden.

The Great Immortal at once bade the young boys bring out some twenty or thirty tea-cups and forty or fifty wine-cups, and with them scooped up the clear spring from beneath the roots.

小童子 ("the young boys," 子 the noun zǐ); 將那根下清泉舀出 ("scooped out the clear spring beneath the roots," 將 the disposal marker). The whole company sets to the work of the cure.

The pilgrim, Bajie, and Sha Monk hoisted the tree upright, propped it straight and heaped the soil about it, then bowl by bowl brought the Bodhisattva the sweet spring from the jade vessels.

扛起 ("to hoist"); 扶得周正 ("propped it well upright," 得 = de); 一甌甌 ("bowl by bowl," 甌 = ōu). The three disciples labor together at the restoration.

The Bodhisattva sprinkled it over, fine and slow, with her willow-branch, chanting the while a scripture-spell.

細細灑上 ("sprinkled over delicately"); 念著經咒 ("chanting a scripture-spell," 著 the durative zhe). The willow-branch and the sweet dew, with the murmured spell, work the miracle.

In a little while, when all the scooped water had been sprinkled out, the tree was indeed as before — green and lush, its foliage dense and shadowy, and upon it twenty-three ginseng fruits.

青綠葉陰森 ("green, its leaves thick and shady"); 二十三個人參果 ("twenty-three ginseng fruits," 參 = shēn). The tree, and its very fruit, restored to life — the miracle accomplished.

The two boys, Clear Wind and Bright Moon, said, “The other day, when the fruit went missing, count as we might we found only twenty-two — now that it’s come back to life, how is there one more?”

二童子 ("the two lads," 子 = zǐ) and 果子 ("the fruit," 子 the suffix zi); 顛倒 ("over and over," 倒 = dǎo); 只數得 ("could only count," 數 = shǔ, to count). The boys’ puzzlement sets up Wukong’s explanation.

The pilgrim said, “‘Time reveals a man’s heart.’”

日久見人心 ("length of days shows the heart of a man"), a proverb — Wukong invokes it to explain the mystery of the extra fruit.

“The other day old Monkey stole only three; one of them fell to the ground, and the local earth-god said this treasure sinks into the soil it touches. Bajie kept insisting I’d struck a crooked blow and let one slip, so the truth got muddled — and only now, at last, is it made plain.”

土地 ("the local earth-god"); 遇土而入 ("meeting earth, it enters in"), the ginseng fruit’s strange property of vanishing into the ground; 走了風信 ("the report went astray"). Wukong clears up the old discrepancy of the miscounted fruit.

The Bodhisattva said, “The reason I would not use a vessel of the Five Phases just now is that I knew this thing stands in mutual dread of the Five Phases.”

五行之器 ("a vessel of the Five Phases," 行 = xíng) — that is, of metal; 五行相畏 ("in mutual fear of the Five Phases," 相 = xiāng). Guanyin explains the arcane logic: the ginseng fruit shuns the elements, above all metal, which is why it vanished at the golden mallet’s touch and why only jade might hold its water.