A Thirty-Fifth Teacher, and Fascicle Sixty-Nine Complete

以發趣門，入於一切諸大願海；於念念中，以願海門，盡未來劫，念念出生一切諸行 — by the gate of setting out they enter every ocean of great vows; and by the gate of the ocean of vows, to the end of all future eons, thought after thought they bring forth every practice. Each attainment is used as the door to the next: setting out is a gate into vows, and vows are a gate into practice. Nothing in the chain is a resting place, which is the point of a confession that has just been preceded by ten eons of getting nowhere.

一切剎一一塵中，悉見無邊諸如來海 — within each single mote of dust of every buddha-land they see the boundless ocean of tathāgatas. This is the Huayan claim, and the passage then does something more interesting than repeat it: it goes on to say what can be seen at the place of each single tathāgata found there — their spiritual powers, their past eons of practice, their dharma-wheels, their transformations. The dust-mote is not merely full; it is full of things that themselves have histories.

一一如來所，悉見往劫修菩薩行 — at the place of each single tathāgata they see the bodhisattva practices cultivated in past eons. Set at the end of this fascicle, the clause reads as a comment on the fascicle itself. Forty parts of this pilgrimage have now been spent on exactly that — two night-spirits recounting, buddha by buddha and eon by eon, the practices they cultivated in the past.

此眾會中，有一夜神，名：普救眾生妙德 — in this very assembly there is a night-spirit named Wondrous Virtue Who Universally Rescues Beings. Three night-spirit teachers in a row now, and the distances between them keep shrinking: Vāsantī was in another city, Universal Virtue's Pure Light was at the awakening site, Joyful Eye was a few paces to its right, and this one is in the same gathering. The pilgrimage has stopped travelling.

菩薩云何入菩薩行、淨菩薩道 — how does a bodhisattva enter the bodhisattva practices, and purify the bodhisattva path? The standing formula has been 學菩薩行、修菩薩道, learn and cultivate. In Part 1083 Good-Wealth was told to ask about 修行、出生、成就 the grounds; here the verbs are 入 and 淨, entering and purifying. The questions he is given to ask keep advancing, and he is no longer asking how to learn.