The gentleman said with a furious glare, "Is your master by any chance the Tang Monk Tripitaka?"

怒目, a furious glare, replaces the laugh of the previous passage. The question is a second identification, and like the first it is asked so it can be acted upon.

Pilgrim said, "He is indeed, he is indeed."

Seven characters. Wukong is still answering plainly and still has no idea what is being established.

The gentleman ground his teeth and said in hatred, "Have you ever encountered a certain Great King Holy Child?"

會著 takes 著 as zháo, marking the meeting as something that actually came off — to have met with. 聖嬰大王 is the title Red Boy gave himself in chapter forty; using the honorific rather than the name is itself a claim of kinship.

Pilgrim said, "That is the nickname of the Red Boy, the demon of Fiery Cloud Cave in Withered Pine Ravine on Roaring Mountain. Why does the True Immortal ask after him?"

綽號 takes 綽 as chuò, a nickname; elsewhere the same character is chāo, as in 綽起, to snatch something up. Both 號 are hào. Notice how Wukong answers — as though asked for a gazetteer entry, reeling off mountain, ravine and cave, and calling the boy a 妖怪, a demon.

The gentleman said, "He is my brother's son, and I am the Bull Demon King's brother.

舍侄 takes 舍 as shè — but not the dwelling of 草舍 and 村舍. This is the humble prefix a man puts in front of his own relatives, as one might say my poor nephew. The relationship is stated in a single short clause and it reorganises the whole encounter.

Some time ago a letter came to me from my elder brother's household, saying that Sun Wukong, senior disciple of the Tang Monk Tripitaka, was a scoundrel, and had destroyed him.

將他害了 uses 將, read jiāng, to shove the object in front of the verb, the way English says did away with him rather than harmed him. 憊懶 is a term of abuse: worthless, good-for-nothing. The intelligence is second-hand and, as the next passage establishes, factually wrong.

Here was I with nowhere to look for you to take my revenge, and you come looking for me — and still want water, do you!"

倒 is dào, the adversative — and yet you come. 沒處 takes 處 as chù; 哩 is li. The sentence turns the whole errand inside out: Wukong has walked into the one household in the region with a claim against him.

Pilgrim said with an ingratiating laugh, "The gentleman is mistaken. Your elder brother was once a friend of mine; in our young days we swore brotherhood, seven of us together.

陪笑 is the laugh of somebody managing a situation — the placating laugh. 拜七弟兄 refers to the sworn brotherhood of the seven demon kings, in which Wukong and the Bull Demon King were both members, and he now produces it as a character reference.

It is only that I did not know the gentleman's honoured residence, and so failed to pay my respects.

有失拜望 is the set apology for a call one has failed to pay. He is conducting the conversation as though the whole trouble were a lapse of etiquette between relations.

As things now stand, your nephew has come into a good place: he attends upon the Bodhisattva Guanyin and has been made the Boy of Wealth. We ourselves are not so well off as that — why then blame me for it?"

得了好處 takes 得 as dé, to obtain, and 處 as chù. 善財童子 is Sudhana, the pilgrim youth of the Gandavyuha sutra; Red Boy was subdued by Guanyin in chapter forty-two and installed in that office. Wukong's argument, in short, is that his nephew was not killed but promoted.