Good-Wealth Journeys Toward Well-Seen
Thirteen kinds of profundity occupy Good-Wealth's own mind on the road to Three Eyes, and when he finally finds the monk Well-Seen walking in a forest, the text pauses to describe him mark by mark — golden skin, a svastika on his chest, hands and feet marked with a vajra wheel, a halo one fathom wide.
Thirteen Kinds of Profundity
Rather than a single reflection, Good-Wealth's own mind moves through thirteen separate things he now recognizes as profound — a bodhisattva's own practice and realized dharma, but also beings' names, speech, and the simple fact that they resemble light and shadow.
爾時，善財童子思惟菩薩所住行甚深，思惟菩薩所證法甚深，思惟菩薩所入處甚深，思惟眾生微細智甚深，思惟世間依想住甚深，思惟眾生所作行甚深，思惟眾生心流注甚深，思惟眾生如光影甚深，思惟眾生名號甚深，思惟眾生言說甚深，思惟莊嚴法界甚深，思惟種植業行甚深，思惟業莊飾世間甚深。漸次遊行，至三眼國，於城邑聚落、村隣市肆、川原山谷、一切諸處，周遍求覓善見比丘。
At that time, the boy Good-Wealth reflected that a bodhisattva's own abiding practice is profound, reflected that a bodhisattva's own realized dharma is profound, reflected that a bodhisattva's own place of entry is profound, reflected that the subtle wisdom of beings is profound, reflected that the world's own abiding through conception is profound, reflected that beings' own conduct is profound, reflected that beings' own mental flow is profound, reflected that beings, being like light and shadow, is profound, reflected that beings' own names are profound, reflected that beings' own speech is profound, reflected that adorning the dharma-realm is profound, reflected that planting karmic conduct is profound, and reflected that karma's own adornment of the world is profound. Gradually journeying on, he arrived at the land of Three Eyes, and in cities, towns, villages, neighboring hamlets, markets, plains, mountains, and valleys — every place there was — searched everywhere for the monk Well-Seen.
Every Mark, Described in Full
When Good-Wealth finally finds him, walking back and forth in meditation within a forest, the sūtra pauses its own narrative entirely to catalogue Well-Seen's body — hair, forehead, eyes, lips, chest, arms, hands, feet — as though his very appearance were itself the first teaching Good-Wealth receives.
見在林中，經行往返，壯年美貌，端正可喜。其髮紺青右旋不亂，頂有肉髻，皮膚金色，頸文三道，額廣平正，眼目修廣如青蓮華，脣口丹潔如頻婆果，胸標卍字，七處平滿，其臂纖長，其指網縵，手足掌中有金剛輪。其身殊妙如淨居天，上下端直如尼拘陀樹，諸相隨好，悉皆圓滿，如雪山王種種嚴飾，目視不瞬，圓光一尋。
He saw him within a forest, walking back and forth in meditation, in the prime of life, of beautiful appearance, upright and pleasing to behold. His hair, deep indigo-blue, curled to the right without any disorder; atop his head was a fleshy protuberance; his skin was the color of gold; his neck was marked with three lines; his forehead was broad, level, and upright; his eyes were long and broad like a blue lotus flower; his lips were red and pure like a bimba fruit; his chest was marked with the svastika sign; seven places on his body were full and even; his arms were slender and long; his fingers were webbed; and the palms of his hands and soles of his feet were marked with a vajra wheel. His own body was wondrous and supreme like a god of the Pure Abodes, upright from top to bottom like a nyagrodha tree, every mark and its accompanying excellent feature entirely perfect, adorned in every way like the king of snowy mountains, his gaze unblinking, with a halo of light one fathom around him.
目視不瞬 — his gaze unblinking. Among a long catalogue of marks drawn from the traditional signs of a great being, this small physical detail stands out precisely because it is not a mark at all, simply an observed behavior — the one thing in this entire description that Good-Wealth could only have noticed by actually watching him.
Part 985 Complete
This continues chapter thirty-nine, 入法界品, in fascicle sixty-five. Part 986 turns to the vast assembly surrounding Well-Seen — gods, nāgas, and spirits of every direction, each one performing their own act of homage as he walks.