The Same Gate, Regained in This World
Buddha after buddha, samādhi after samādhi, until the eon itself is finished and she is reborn through sixteen bodies. The road leads at last to this very world, and to the exact liberation she has been teaching Good-Wealth about all along.
Four More Buddhas, Unchanged
The formula from Part 1127 repeats without variation. A buddha's name, the same body, the same three acts, a new samādhi — four more times.
次有如來出興於世，名：寶光明燈幢王；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：普現神通光明雲。次有如來，出興於世，名：功德須彌光；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：普照諸佛海。次有如來出興於世，名：法雲音聲王；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：一切法海燈。次有如來出興於世，名：智燈照耀王；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：滅一切眾生苦清淨光明燈。
Next there appeared in the world a tathāgata named King of the Banner of the Lamp of Jewelled Light. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Universally Manifesting Clouds of the Light of Spiritual Penetration. Next there appeared in the world a tathāgata named Light of the Merit-Mountain Sumeru. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Universally Illuminating the Ocean of Buddhas. Next there appeared in the world a tathāgata named King of the Voice of the Dharma-Cloud. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Lamp of the Ocean of All Dharmas. Next there appeared in the world a tathāgata named King of the Lamp of Wisdom's Radiance. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Pure Lamp of Light That Extinguishes the Suffering of All Beings.
The frame set in Part 1127 — 我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名 — repeats here word for word, four times over, with only the buddha's name and the samādhi's name changing. Nothing else in her account is written this plainly. After a fascicle of thirty-two-fold catalogues and clauses that had to be parsed for their seams, this is the sūtra's other register: the same sentence, run again and again, because that is what the years actually were.
Three More, and the Whole Eon
Three further buddhas close the sequence, and then a single sentence tells how many there really were — a number the samādhis so far have only been sampling.
次有如來出興於世，名：法勇妙德幢；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：三世如來光明藏。次有如來出興於世，名：師子勇猛法智燈；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：一切世間無障礙智慧輪。次有如來出興於世，名：智力山王；我於彼時，身為夜神，因得見佛承事供養，即獲三昧，名：普照三世眾生諸根行。「善男子！清淨光金莊嚴世界普光明幢劫中，有如是等佛剎微塵數如來出興於世。
Next there appeared in the world a tathāgata named Banner of Wondrous Virtue, Valiant in the Dharma. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Treasury of the Light of the Tathāgatas of the Three Times. Next there appeared in the world a tathāgata named Lamp of the Wisdom of the Lion's Valour. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Wheel of Unobstructed Wisdom for Every World. Next there appeared in the world a tathāgata named King of the Mountain of the Power of Wisdom. At that time my body was that of a night-spirit, and because I was able to see that buddha and attend upon and make offerings to him, I obtained a samādhi named Universally Illuminating the Faculties and Conduct of Beings of the Three Times. "Good son, in the eon Banner of Universal Light Radiance, in the world Adorned with Pure Light and Gold, there appeared in the world tathāgatas as numerous as the fine motes of dust of a buddha-land.
有如是等佛剎微塵數如來出興於世 — there appeared in the world tathāgatas as numerous as the fine motes of dust of a buddha-land. Between the tree-spirit of Part 1127 and this sentence, ten buddhas have been named one by one, each with his own samādhi. The tenth clause now reveals that ten was never the real count; it was a sample, the way the samādhi lists in Parts 1112 and 1120 gave twelve or nineteen items out of a total that ran to thousands. The named buddhas are the ones she chose to tell Good-Wealth about, not the whole of what happened to her.
Sixteen Bodies
Across all those buddhas she was not always a night-spirit. The list of what she was runs from the highest kings down to a child.
我於彼時，或為天王，或為龍王，或為夜叉王，或為乾闥婆王，或為阿脩羅王，或為迦樓羅王，或為緊那羅王，或為摩睺羅伽王，或為人王，或為梵王，或為天身，或為人身，或為男子身，或為女人身，或為童男身，或為童女身，悉以種種諸供養具，供養於彼一切如來，亦聞其佛所說諸法。
At that time I was sometimes a deva-king, sometimes a nāga-king, sometimes a yakṣa-king, sometimes a gandharva-king, sometimes an asura-king, sometimes a garuḍa-king, sometimes a kiṃnara-king, sometimes a mahoraga-king, sometimes a human king, sometimes a Brahmā-king, sometimes in a deva's body, sometimes in a human's body, sometimes in the body of a man, sometimes in the body of a woman, sometimes in the body of a boy, and sometimes in the body of a girl; and with every kind of offering-implement I made offerings to all those tathāgatas, and heard too the dharmas that those buddhas taught.
Sixteen bodies, and the same ten kingships that Part 1124 gave for what comes out of a single pore of the tathāgata — deva, nāga, yakṣa, gandharva, asura, garuḍa, kiṃnara, mahoraga, human, Brahmā — followed here by six plainer bodies: a god, a human, a man, a woman, a boy, a girl. What a buddha's pore produces as a display, she lived through as a sequence. The list descends from the kingships that command whole orders of being down to the body of a child, and every one of them is named as something she actually was, not something she merely witnessed.
The formula 我於彼時，或為, at that time I was sometimes, has appeared before in this fascicle in a different key — Part 1115 gave the same construction for the previous night-spirit's eight bodies across eight buddhas. Here it multiplies to sixteen, and the point is the same one that account made: nothing about which body she wore determined what she could receive.
This Very World
The eon ends and she dies again, this time travelling all the way to the world Good-Wealth is standing in. Three buddhas already past, and then the one under whose tree she is telling this story now.
從此命終，還即於此世界中生，經佛剎微塵數劫修菩薩行；然後命終，生此華藏莊嚴世界海娑婆世界，值迦羅鳩孫馱如來，承事供養，得三昧，名：離一切塵垢光明。次值拘那含牟尼如來，承事供養，得三昧，名：普現一切諸剎海。次值迦葉如來，承事供養，得三昧，名：演一切眾生言音海。次值毘盧遮那如來，於此道場成正等覺，念念示現大神通力；我時得見，即獲此念念出生廣大喜莊嚴解脫。
From there my life came to an end, and I was born again in that very world, cultivating the bodhisattva practices for eons as numerous as the fine motes of dust of a buddha-land. Then my life came to an end again, and I was born in this Sahā world, within this Flower-Treasury Adorned World-Ocean. I met the Tathāgata Krakucchanda, attended upon and made offerings to him, and gained a samādhi named Light Free of All Dust and Defilement. Next I met the Tathāgata Kanakamuni, attended upon and made offerings to him, and gained a samādhi named Universally Manifesting Every Ocean of Lands. Next I met the Tathāgata Kāśyapa, attended upon and made offerings to him, and gained a samādhi named Proclaiming the Ocean of the Speech of All Beings. Next I met the Tathāgata Vairocana, who at this very awakening-site accomplished perfect awakening and, in thought after thought, displayed great spiritual power; and when I saw him, I obtained this very liberation, Bringing Forth Vast Joy and Adornment in Thought After Thought.
次值毘盧遮那如來，於此道場成正等覺 … 我時得見，即獲此念念出生廣大喜莊嚴解脫 — I met the Tathāgata Vairocana, who at this very awakening-site accomplished perfect awakening; and when I saw him, I obtained this very liberation, Bringing Forth Vast Joy and Adornment in Thought After Thought. This is the sentence the whole origin story has been travelling toward. Good-Wealth asked, in Part 1127, how long since she set out; the answer has now arrived not at a number of years but at an event — the exact moment, under the exact tree, at which she gained the exact gate she has spent this whole fascicle describing to him. Everything since Part 1120 has been the unfolding of what this one sentence names.
此道場 — this very awakening-site. The demonstrative is doing real work. Good-Wealth is not hearing about some other buddha in some other land; he is standing at the place where it happened, listening to the person it happened to, about the very liberation she is at this moment teaching him. The three buddhas of the past — Krakucchanda, Kanakamuni, Kāśyapa — are named because this bhadrakalpa's teaching has a fixed roll call, and Vairocana here stands for the buddha of the present age at this site, the fourth in the sequence and the one whose awakening is still, in this telling, happening in thought after thought.
Part 1128 Complete
This continues chapter thirty-nine, 入法界品, in fascicle seventy-one. Part 1129 opens what having this liberation now lets her do — entering an ocean of dharma-realms beyond counting, seeing Vairocana seated at every awakening-site inside every mote of dust, and her own body present at every one of them.