A Body With No Measurable Size

我唯知此念念生廣大喜莊嚴解脫 — I know only this liberation of Bringing Forth Vast Joy and Adornment in Thought After Thought. The gate's name is given here in a slightly shorter form than the one Part 1120 first used, 念念出生廣大喜莊嚴, dropping the 出 from 出生. Across a fascicle where names have shifted spelling more than once without comment — 毘盧遮那藏 against 毘盧遮那, the wheel-turning king's two names — this is one more small variation the sūtra lets stand.

此菩提場如來會中，有主夜神 — in this very assembly at the awakening-site there is a night-spirit. The fifth night-spirit in a row is named, and for the fifth time the distance to her is nothing at all. She is not down the road or in the same gathering; she is in this very assembly, at this very place. The pilgrimage has now fully stopped moving between teachers and started moving between people who were already standing next to each other.

身量無有邊 — her body's measure without any bound. This is the line the rest of the stanza exists to defend. Good-Wealth immediately forestalls the obvious misreading: 非是著色相，計有於諸法, it is not that she clings to the marks of form, reckoning that dharmas truly exist. He is not describing a very large body. He is describing something that has stopped being the kind of thing a size applies to, and he says so before anyone can mistake the compliment for a measurement.

遠離於五蘊，亦不住於處 — far removed from the five aggregates, and abiding nowhere at all. Compare this to how this same night-spirit has been described throughout the fascicle — seated on a lotus, wearing every excellent mark, sending light from her brows. The verse does not contradict any of that. It simply adds that none of it is where she actually is. A night-spirit with a jewelled throne and a body beyond measure is, by the same stanza, removed from the aggregates and situated nowhere — and the sūtra sees no tension in holding both at once.

知世悉如夢，一切佛如影，諸法皆如響 — knowing that the world is entirely like a dream, that every buddha is like a reflection, and that every dharma is like an echo. All three images have already appeared once in this fascicle, in her own account of the liberation in Part 1125 and Part 1126 — 猶如影像, like a reflected image; 猶如呼響, like an echo. There they were offered as similes for what her gate is like. Here Good-Wealth turns them into a description of how she actually sees, and the same three words move from being said about her liberation to being said about her way of looking.

無邊諸剎海，佛海眾生海，悉在一塵中 — the boundless ocean of lands, the ocean of buddhas, the ocean of beings — all of it lies within a single mote of dust. Good-Wealth's closing line returns to the exact image that opened her own account of regaining this gate, in Part 1129 — buddha-lands nested inside motes of dust nested inside oceans of the dharma-realm. He has been told this vision at length in her own words; his verse compresses the whole of it into one line, and ends there.

頂禮其足，遶無量匝，慇懃瞻仰，辭退而去 — he bowed his head at her feet, circled her measureless times, gazed up at her with earnest devotion, took his leave, and departed. This exact sequence of four gestures has closed nearly every teacher's episode across this whole pilgrimage. After thirty-seven Parts spanning two fascicles for this one encounter — the longest single teacher's account so far in this translation — the departure is given no more weight than it has ever been given. The formula does not scale with what preceded it. A vision of oceans nested in motes of dust and a plain bow at somebody's feet are closed by the same twelve characters.