The Trees Circle With Him
Good-Wealth only thinks of honouring her, and the thought is enough. She answers it with light, and he finds that he is not circling her alone — the trees of the garden are going around with him.
She Started Every One of Them
Before Good-Wealth speaks, the sūtra settles one more fact about the garden — not who built it, which was already answered, but who put everyone in it on the path in the first place.
此日光園中所有菩薩及諸眾生，皆是師子頻申比丘尼初勸發心，受持正法，思惟修習，於阿耨多羅三藐三菩提得不退轉。
Every bodhisattva and every being in this Garden of Sunlight had first been urged by the bhikṣuṇī Lion's Roar to give rise to the aspiration, to uphold the true dharma, and to contemplate and cultivate it, becoming irreversible in anuttara-samyak-sambodhi.
初勸發心 — first urged them to give rise to the aspiration. 勸 is to exhort or persuade, not to empower; every being on every seat in this garden is there because she once talked them into beginning. The claim is bigger than it looks: the crowd that fills the garden without crowding it is, to the last member, her own doing.
A Thought, and Then the Light
Six things he has seen and one he has heard, and the effect is put in agricultural terms — a cloud that wets the ground. What he then decides to do, he never gets the chance to begin.
時，善財童子見師子頻申比丘尼如是園林、如是床座、如是經行、如是眾會、如是神力、如是辯才，復聞不可思議法門，廣大法雲潤澤其心，便生是念：「我當右遶無量百千匝。」
At that time, Good-Wealth saw the bhikṣuṇī Lion's Roar's garden groves such as these, her seats such as these, her walking back and forth such as this, her assemblies such as these, her spiritual power such as this, and her eloquence such as this; and having further heard her inconceivable dharma-gates, a vast dharma-cloud moistened his mind, and this thought arose in him: "I should circle her to the right measureless hundreds of thousands of times."
時，比丘尼放大光明，普照其園眾會莊嚴。善財童子即自見身，及園林中所有眾樹，皆悉右遶此比丘尼，經於無量百千萬匝。
At that time the bhikṣuṇī released a great radiance that universally illuminated that garden and the adornments of the assembly. Good-Wealth then saw his own body, together with all the multitude of trees in the garden groves, circling this bhikṣuṇī to the right through measureless hundreds of thousands of myriads of circuits.
便生是念 … 時，比丘尼放大光明 — the thought merely arose in him, and at that moment the bhikṣuṇī released a great radiance. He does not ask, and he does not start walking; the intention alone is answered. What follows is stranger than a miracle performed for him: 及園林中所有眾樹，皆悉右遶此比丘尼 — he sees himself and every tree in the garden circling her together. His act of reverence turns out not to be his own private act at all, and the garden that was described tree by tree in Part 1054 now moves as one body.
百千萬匝 — hundreds of thousands of myriads of circuits. The number he intended was 無量百千匝, measureless hundreds of thousands; what actually happens exceeds even the measureless figure he had in mind.
The Accomplishment of All-Knowing Wisdom
The asking finally happens, in the same words Good-Wealth has used at twenty-four doors before this one — and her answer is a single name, which he immediately presses her on.
圍遶畢已，善財童子合掌而住，白言：「聖者！我已先發阿耨多羅三藐三菩提心，而未知菩薩云何學菩薩行？云何修菩薩道？我聞聖者善能誘誨，願為我說！」比丘尼言：「善男子！我得解脫，名：成就一切智。」
When the circling was finished, Good-Wealth stood with his palms joined and said: "Noble one, I have already given rise to the mind of anuttara-samyak-sambodhi, but I do not yet know how a bodhisattva learns the bodhisattva practices, or how a bodhisattva cultivates the bodhisattva path. I have heard that the noble one is well able to guide and instruct — please, explain it to me!" The bhikṣuṇī said: "Good son, I have attained a liberation named the Accomplishment of All-Knowing Wisdom."
善財言：「聖者！何故名為：成就一切智？」比丘尼言：「善男子！此智光明，於一念中普照三世一切諸法。」善財白言：「聖者！此智光明境界云何？」
Good-Wealth said: "Noble one, why is it named the Accomplishment of All-Knowing Wisdom?" The bhikṣuṇī said: "Good son, this light of wisdom universally illuminates every dharma of the three times within a single thought." Good-Wealth said: "Noble one, what is the domain of this light of wisdom?"
A Mind-Made Body, and What It Carries
She answers the question about domain by describing motion — where she goes, in what body, and what she is holding when she arrives.
比丘尼言：「善男子！我入此智光明門，得出生一切法三昧王；以此三昧故，得意生身，往十方一切世界兜率天宮一生所繫菩薩所，一一菩薩前現不可說佛剎微塵數身，一一身作不可說佛剎微塵數供養。
The bhikṣuṇī said: "Good son, having entered this gate of the light of wisdom, I attained the samādhi-king that gives birth to all dharmas; and because of this samādhi I attained a mind-made body, and went to where the bodhisattvas bound to one more life dwell in the Tuṣita palaces of every world throughout the ten directions. Before each single bodhisattva I manifested bodies as numerous as the fine motes of dust in unspeakable buddha-lands, and each single body made offerings as numerous as the fine motes of dust in unspeakable buddha-lands.
所謂：現天王身乃至人王身，執持華雲，執持鬘雲，燒香、塗香及以末香，衣服、瓔珞、幢幡、繒蓋、寶網、寶帳、寶藏、寶燈，如是一切諸莊嚴具，我皆執持而以供養。
That is to say, manifesting the bodies of heavenly kings and on down to the bodies of human kings, I hold up clouds of flowers, I hold up clouds of garlands, burning incense and paste incense and powdered incense, garments, necklaces, banners and pennants, silken canopies, jewelled nets, jewelled curtains, jewelled treasuries, and jewelled lamps — every adornment such as these I hold up and offer.
得意生身 — attained a mind-made body. A 意生身 is a body produced by intention rather than by birth, and it is exactly what the garden has just demonstrated on Good-Wealth's behalf: a thought arose, and bodies moved. She uses it to reach the bodhisattvas 一生所繫, bound to one more life, who wait in the Tuṣita heavens — the last station before a buddha's final birth.
執持華雲，執持鬘雲 — I hold up clouds of flowers, I hold up clouds of garlands. The repetition of 執持, holding up, is not stylistic padding; it recurs at the end of the list as well, 我皆執持而以供養. For all the scale of the passage — unspeakable buddha-lands, dust-mote numbers of bodies — what she describes herself doing is the ordinary physical gesture of an offering made by hand.
Part 1059 Complete
This continues chapter thirty-nine, 入法界品, in fascicle sixty-seven. Part 1060 follows her offerings through the whole span of a buddha's life — dwelling in the womb, birth, life at home, renunciation, the journey to the place of awakening, full awakening, the turning of the dharma-wheel, and nirvāṇa — and then her five statements about seeing without discriminating.