The Bodhisattva said, "Wukong, how far has the Tang Monk come on his road?"

行到何處, travelled to what place, 行 = xíng. Guanyin knows perfectly well what has happened; the mild opening question is her way of making him say it himself.

The pilgrim said, "We've come as far as the Mountain of Ten Thousand Years in the Western Continent of Aparagodānīya."

西牛賀洲 is Aparagodānīya, the western of the four continents of Buddhist geography, and the one the pilgrims are crossing. 萬壽山 is the Mountain of Ten Thousand Years, Zhenyuan's ground.

The Bodhisattva said, "On that Mountain of Ten Thousand Years stands the Five-Villages Abbey — have you met the Great Immortal Zhenyuan?"

五莊觀, the Five-Villages Abbey, 觀 = guàn. The question is gently leading: she has already worked out where the trouble came from.

The pilgrim knocked his head to the ground and said, "It was at the Five-Villages Abbey — your disciple, not knowing the Great Immortal Zhenyuan, harmed his ginseng-fruit tree and gave offense; and he has held my master fast, so that we cannot go on."

頓首 is to knock the head on the ground -- a full prostration, not a bow, and the first time in the chapter Wukong performs one. 弟子, your disciple, 子 the noun zǐ, is how he refers to himself from here on. 不得前進 is cannot advance, 得 toneless de. 參 is shēn.

The Bodhisattva, who understood it well, said reprovingly, "You reckless ape, you know no better — his ginseng-fruit tree is a numinous root from the opening of heaven and the cleaving of earth."

情知 is to know full well -- she had the whole story before he opened his mouth. 潑猴, reckless ape, is a scolding with real affection in it; she has been calling him that for a long time. 天開地闢的靈根 is a spirit-root from the making of the world. 參 again shēn.

"Zhenyuan is the patriarch of the earth-immortals — even I give him three parts' deference; how could you go and wound his tree?"

讓他三分, yield him three parts out of ten, is still the ordinary Chinese way of saying you give someone the benefit. That Guanyin says it of Zhenyuan is the strongest measure yet of where he stands -- a Bodhisattva conceding precedence to an earth-immortal. 鎮元子, Master Zhenyuan, 子 the honorific zǐ.

The pilgrim bowed again and said, "Your disciple truly did not know."

再拜 is to bow a second time. Wukong bowing twice and pleading ignorance is about as contrite as this character gets. 弟子, your disciple, 子 = zǐ.

"That day he was away from home, and only two immortal boys attended us."

那一日 is that one day, 那 the pointing nà. The 仙童 are Clear Wind and Bright Moon, the two acolytes.

"It was Zhu Wuneng who learned he had such fruit and wanted to taste the novelty; so your disciple did indeed steal three, and we brothers shared and ate them."

Notice who gets named first. 豬悟能 is Bajie under his religious name, and Wukong makes sure the Bodhisattva knows whose appetite started it -- before owning the theft himself, without qualification. 曉得 is to come to know, 得 = de; 委 is truly, indeed. Two different 子 land in one line: 果子, fruit, takes the toneless zi, while 弟子, your disciple, takes the noun zǐ.

"The boys found out and railed at us without end; and so your disciple, in a rage, pushed his tree over."

童子, the boys, and 弟子, your disciple, both take the noun zǐ. 將 ... 推倒 is pushed it over, 將 the jiāng that puts the object first, 倒 = dǎo. He does not soften the rage or blame it on anyone.

"The next day he came back and overtook us, swept us all up in one sleeve, bound us with cords and lashed us with the whip, and beat us a whole day long."

一袖子籠去, swept up in one sleeve, 籠 = lǒng; 繩綁鞭抽 is bound with rope and whipped with the lash. The sleeve-trick, recounted for the third time in this chapter and shorter with each retelling.

"That night we broke free, but again he overtook us and swept us up as before."

當夜 is that night, 當 = dāng; 依然籠了 is swept up just as before, 籠 = lǒng.

"Two or three times over — there was truly no escaping him."

三番兩次, three turns and two times, is the ordinary Chinese for over and over again. 難逃 is hard to escape, 難 = nán. Wukong admitting that force failed him is not something the reader gets often.

"Having promised to heal his tree, I have just been seeking a cure over the sea, ranging the three isles — but not one of the immortals has the power."

自海上求方 is to seek a remedy from over the sea; 遍遊三島 is roamed the Three Isles. 都沒有本事, not one of them has the power, 都 = dōu. The whole tour, summed up and laid at her feet.

"And so your disciple, with undivided heart, does reverence and comes expressly to lay his petition before the Bodhisattva: I humbly pray your compassion, that you grant a remedy and save the Tang Monk to hasten west."

志心朝禮 is liturgical language, the phrasing of a formal act of worship, and Wukong is using it about himself. 志 is the will or settled purpose, so 志心 is the heart fixed on one thing and not wandering; 朝禮 is to do reverence as one would at court, with 朝 read cháo, facing toward a superior. 伏望慈憫 is prostrate, hoping for your compassion; 俯賜一方 is to stoop and grant a prescription. 弟子, 子 = zǐ.

The Bodhisattva said, "Why did you not come to me at the first, instead of going off to search the isles?"

And there is the pivot of the chapter, delivered as a mild reproach. 不早來見我, why did you not come to see me sooner. The answer he has spent three islands hunting was here the whole time.