Died Here, Born There, and the Names She Bore
Four times the sounds say 相續次第 — in unbroken sequence. Her merit is told not as a total but as a chain, one life linked to the next by name. And then something new happens: Good-Wealth stops receiving the teaching and receives the liberation itself.
In Unbroken Sequence
The previous part filed her merit by category. This one files it by order — and the fourth item is a list of names.
又說此神從初發心所集功德相續次第；所習善根相續次第；所修無量諸波羅蜜相續次第；死此生彼及其名號相續次第；
They further told of the continuous sequence of the merit this spirit had gathered since first giving rise to the aspiration; the continuous sequence of the roots of goodness she had cultivated; the continuous sequence of the measureless pāramitās she had practiced; and the continuous sequence of her dying here and being born there, and of the names she bore.
死此生彼及其名號相續次第 — the continuous sequence of her dying here and being born there, and of the names she bore. 相續次第, continuous sequence, governs all four clauses, and the point of it is that nothing is skipped. The sounds are not summarizing a long career; they are reciting it in order, birth by birth, with the name attached to each. Her predecessor Vāsantī gave two of her own former names in Parts 1079 and 1080; here there is no attempt to enumerate — only the assurance that the chain is complete.
Five Knowledges, and a Foot That Needs No Ground
Buried in the middle of the sequence is the standard list of superknowledges — ear, eye, others' minds, past lives, and travel — each with what it is for.
親近善友，承事諸佛，受持正法，修菩薩行，入諸三昧，以三昧力，普見諸佛，普見諸剎，普知諸劫，深入法界，觀察眾生，入法界海，知諸眾生死此生彼，得淨天耳聞一切聲，得淨天眼見一切色，得他心智知眾生心，得宿住智知前際事，得無依無作神足智通自在遊行遍十方剎，如是所有相續次第；
Her drawing near to good friends, serving the buddhas, receiving and upholding the true dharma, cultivating the bodhisattva practices, and entering the samādhis; and how by the power of samādhi she universally beheld the buddhas, universally beheld the buddha-lands, universally knew the eons, penetrated deeply into the dharma-realm, observed beings, entered the ocean of the dharma-realm, and knew how beings die here and are born there; how she attained the pure divine ear and heard every sound, attained the pure divine eye and saw every form, attained the wisdom of others' minds and knew the minds of beings, attained the wisdom that knows past abodes and knew the affairs of the prior reaches of time, and attained the wisdom-penetration of spiritual travel, which relies on nothing and acts from nothing, roaming sovereignly throughout the buddha-lands of the ten directions — the continuous sequence of all of these.
得菩薩解脫，入菩薩解脫海，得菩薩自在，得菩薩勇猛，得菩薩遊步，住菩薩想，入菩薩道，如是一切所有功德相續次第。皆悉演說，分別顯示，成熟眾生。
Her attaining the bodhisattva liberations and entering the ocean of the bodhisattva liberations; her attaining the bodhisattva's sovereignty, the bodhisattva's valor, and the bodhisattva's roaming step; her abiding in the bodhisattva's thought and entering the bodhisattva path — the continuous sequence of all this merit entire. All of it they expounded, setting it out distinctly, and brought beings to ripeness.
得淨天耳聞一切聲 … 得宿住智知前際事 — the pure divine ear and every sound heard … the wisdom that knows past abodes and the affairs of the prior reaches of time. Each of the five is given with its function attached, which is how the older Abhidharma lists them; and their order here is not arbitrary. The ear and eye reach outward, the third reaches into another mind, the fourth reaches backward in time, and the fifth moves the body. Her whole biography has been the exercise of the first four on behalf of others.
得無依無作神足智通 — the wisdom-penetration of spiritual travel, which relies on nothing and acts from nothing. 無依無作 is the formula this pilgrimage has carried since the elder Unsurpassed Victory in fascicle sixty-seven; applied to 神足, the spiritual foot, it names a movement with nothing underneath it and no act of moving.
What the Telling Did
The recitation is not commemorative. While it was going on, five different things happened to beings — and the list runs from rescue out of hell to the ground of a buddha.
如是說時，於念念中，十方各嚴淨不可說不可說諸佛國土，度脫無量惡趣眾生，令無量眾生生天人中富貴自在，令無量眾生出生死海，令無量眾生安住聲聞、辟支佛地，令無量眾生住如來地。
And as this was being spoken, in thought after thought, in each of the ten directions unspeakably unspeakable buddha-lands were adorned and purified, measureless beings of the evil destinies were delivered, measureless beings were caused to be born among gods and humans in wealth and sovereign ease, measureless beings were caused to come out of the ocean of birth and death, measureless beings were caused to abide securely on the ground of the śrāvaka and the pratyekabuddha, and measureless beings were caused to abide on the ground of a tathāgata.
如是說時 — and as this was being spoken. The effects are simultaneous with the telling, not consequent on it. And they are graded: some beings merely got a better birth, 生天人中富貴自在, born among gods and humans in wealth and sovereign ease, while others reached 如來地, the ground of a tathāgata. The same recitation, heard at every level at once.
Ten Reasons It Worked on Him
Good-Wealth attains the teacher's own liberation — and the sūtra, unusually, stops to explain why he was able to, in ten clauses each ending 故, because.
爾時，善財童子見聞如上所現一切諸希有事，念念觀察，思惟解了，深入安住，承佛威力及解脫力，則得菩薩不思議大勢力普喜幢自在力解脫。
At that time, Good-Wealth, having seen and heard all these rare things manifested as above, observed them in thought after thought, contemplated and understood them, entered deeply and abided there; and, sustained by the Buddha's majestic power and by the power of the liberation, he then attained the bodhisattva liberation of the inconceivable sovereign power of the Banner of Universal Joy of Great Power.
何以故？與喜目夜神於往昔時同修行故，如來神力所加持故，不思議善根所祐助故，得菩薩諸根故，生如來種中故，得善友力所攝受故，受諸如來所護念故，毘盧遮那如來曾所化故，彼分善根已成熟故，堪修普賢菩薩行故。
Why was this? Because in a former age he had cultivated practice together with the night-spirit Joyful Eye; because the tathāgata's spiritual power sustained him; because inconceivable roots of goodness aided and protected him; because he had attained the bodhisattva faculties; because he was born into the lineage of the tathāgatas; because he had been taken up by the power of good friends; because he was held in mind and guarded by the tathāgatas; because Vairocana Tathāgata had taught and transformed him in the past; because that portion of his roots of goodness had already ripened; and because he was fit to cultivate Samantabhadra Bodhisattva's practice.
與喜目夜神於往昔時同修行故 — because in a former age he had cultivated practice together with the night-spirit Joyful Eye. The first of the ten reasons, and the most surprising: they are old companions. It explains the detail of Part 1086, where this teacher reached out and 加, sustained, him while he was still walking toward her — she was not meeting a stranger.
毘盧遮那如來曾所化故 — because Vairocana Tathāgata had taught and transformed him in the past. The ten reasons are almost entirely about things done to him by others: sustained, aided, taken up, held in mind, taught. Only two concern him — 得菩薩諸根, he had attained the bodhisattva faculties, and 彼分善根已成熟故, that portion of his roots of goodness had ripened. Even the second of those is passive: it ripened.
則得菩薩不思議大勢力普喜幢自在力解脫 — he then attained the bodhisattva liberation of the inconceivable sovereign power of the Banner of Universal Joy of Great Power. This is the liberation the teacher herself was sitting in when Good-Wealth first saw her, in Part 1087. For once the pilgrimage does not end a teacher's episode with a confession of limitation; it ends with the student holding what the teacher holds.
Part 1093 Complete
This continues chapter thirty-nine, 入法界品, in fascicle sixty-nine. Part 1094 gives Good-Wealth's verse of praise to her — ten stanzas on a dharma-body that is forever quiescent and yet takes every shape, on a body unattached to aggregates and elements, and on a form as pure as Samantabhadra's own.