八擡八綽 Carried In A Great Sedan
國王聞言，回驚作喜道：「聖僧說的是。朕這裡不選人材，只要獲賊得寶歸塔為上。」再著當駕官看車蓋，教錦衣衛好生伏侍聖僧去取妖賊來。那當駕官即備大轎一乘、黃傘一柄，錦衣衛點起校尉，將行者八擡八綽，大四聲喝路，徑至金光寺。自此驚動滿城百姓，無處無一人不來看聖僧及那妖賊。国王闻言，回惊作喜道：「圣僧说的是。朕这里不选人材，只要获贼得宝归塔为上。」再着当驾官看车盖，教锦衣卫好生伏侍圣僧去取妖贼来。那当驾官即备大轿一乘、黄伞一柄，锦衣卫点起校尉，将行者八擡八绰，大四声喝路，径至金光寺。自此惊动满城百姓，无处无一人不来看圣僧及那妖贼。
逐句解 Line by line
The king heard it and turned from fright to pleasure. "The holy monk is right.
回驚作喜 turns the emotion right round in four characters. The king takes the correction well, which is more than the chapter has so far given us reason to expect of him.
"Here I am not choosing men for their looks. To take the thief, recover the treasure and return it to the pagoda is what matters most."
為上 is the linking wéi — to be the thing that comes first — not the wèi that means for the sake of. 得寶 is a real attainment and takes the full dé. The king restates his priorities correctly, and in the right order.
He further ordered the officer of the equipage to see to the carriage and canopy, and told the Embroidered-Uniform Guard to attend the holy monk properly and go and fetch the fiend-thieves.
看 splits by sense rather than by dictionary entry. It is kàn wherever it means to look, see, watch or read, and kān only where it means to guard or keep under watch — the reading of 看守 and 看管. 康熙字典 is no help in drawing that line, giving the character at both 苦寒切 and 苦旰切 and saying of the second only 義同, the sense is the same. This is the one site in the chapter where the rule does not settle itself. The officer of the equipage is told to 看 the carriage and canopy, and the very next clause has him 即備 them, make them ready — so this is a one-off preparation and not a standing watch, and it takes kàn. The chapter's three custodial 看守 all take kān.
The officer of the equipage at once made ready one great sedan chair and one yellow umbrella; the Guard mustered its lieutenants, took Pilgrim up eight bearing and eight flanking, and with four great shouts to clear the road went straight to the Temple of Golden Light.
乘 is the measure-word for a vehicle and takes shèng; 康熙 gives that at 實證切，音騬，副車也, a carriage. The falling tone pulls the 一 in front of it down to yí. 八擡八綽 is a real term of ceremonial conveyance — eight men bearing and eight at the flanks — and turns up in the 再生緣 for a great palanquin; 綽 keeps chāo. 喝路 takes the shouting hè.
From this the whole city's people were stirred up, and there was no place where there was not one soul who did not come out to look at the holy monk and at the fiend-thieves.
無處無一人不 is three negatives stacked up, and all it means is that everybody came. 一人 comes out as yì before the rising tone of 人.
The monkey who was too ugly to be a disciple two sentences ago is put into a great sedan chair under a yellow umbrella with sixteen men on it and outriders shouting the road clear. The novel offers no comment and does not need to. The reversal is the joke.
The machinery is entirely Ming. An Embroidered-Uniform Guard, a gold tablet of summons, an officer of the equipage, lieutenants mustered, and a yellow umbrella, which in China only a sovereign's party might use. A western kingdom of the Tang period is being run, on the page, like the court the author actually knew.
The last sentence is the crowd. Everybody in the city comes out to look — at the holy monk, and at the fiend-thieves, in that order. The monks who have spent three years in cangues are not in the sentence.