Her Merit Told Perfection by Perfection
This is what the quaking earth and the singing goddesses were saying. Her whole history, filed under the ten perfections — and the entries get longer as they go, until the last one swallows everything a bodhisattva could possibly know.
Giving, Discipline, Patience, Diligence, Meditation
The first five, and they are told as biography rather than as doctrine — giving as something she managed, discipline as a throne she walked away from.
所謂：承事一切諸善知識，親近諸佛，修行善法；行檀波羅蜜，難捨能捨；行尸波羅蜜，棄捨王位、宮殿、眷屬，出家學道；行羼提波羅蜜，能忍世間一切苦事，及以菩薩所修苦行、所持正法，皆悉堅固，其心不動，亦能忍受一切眾生於己身心惡作惡說，忍一切業皆不失壞，忍一切法生決定解，忍諸法性能諦思惟；行精進波羅蜜，起一切智行，成一切佛法；行禪波羅蜜，其禪波羅蜜所有資具、所有修習、所有成就、所有清淨、所有起三昧神通、所有入三昧海門，皆悉顯示；
That is to say: her serving every good spiritual friend, drawing near to the buddhas, and cultivating the good dharmas; her practice of dāna-pāramitā, the perfection of giving, able to give up what is hard to give up; her practice of śīla-pāramitā, the perfection of discipline, casting away her royal throne, her palaces and her kindred, and going forth from home to study the path; her practice of kṣānti-pāramitā, the perfection of patience, able to bear every painful thing in the world, and the austerities a bodhisattva cultivates and the true dharma a bodhisattva upholds, all of it firm and her mind unmoved, and able also to bear the evil done and the evil said by every being to her own body and mind, bearing every karmic act so that none of it is lost or ruined, bearing every dharma so as to give rise to settled understanding, and bearing the nature of dharmas so as to be able to contemplate it truly; her practice of the pāramitā of diligence, raising up the conduct of all-knowing wisdom and accomplishing every buddha-dharma; and her practice of dhyāna-pāramitā, the perfection of meditation, in which all its equipment, all its cultivation, all its accomplishment, all its purity, all its arousing of samādhi and spiritual power, and all its entering of the ocean-gates of samādhi were revealed entirely.
行尸波羅蜜，棄捨王位、宮殿、眷屬，出家學道 — her practice of śīla-pāramitā: casting away her royal throne, her palaces and her kindred, and going forth from home to study the path. Moral discipline is illustrated not by a list of precepts but by a renunciation, and a specific one. In Part 1080 her predecessor Vāsantī was a king's consort; here this teacher is recorded as having held a throne of her own and left it.
亦能忍受一切眾生於己身心惡作惡說 — able also to bear the evil done and the evil said by every being to her own body and mind. 羼提 gets by far the longest entry of the first five, and it is divided into two kinds of bearing: what is done to a body, and what is said about a person. The fourfold list of Part 1088 — cut, beaten, cursed, humiliated — is here compressed into 惡作惡說, evil done and evil said.
忍一切法生決定解，忍諸法性能諦思惟 — bearing every dharma so as to give rise to settled understanding, and bearing the nature of dharmas so as to contemplate it truly. The entry then does something unusual: it extends 忍, patience, from insult to doctrine. What one must also endure is the dharma itself — the capacity to stay with a teaching long enough for it to settle.
Wisdom, Skillful Means, Vows, Power
The remaining perfections of the ten-fold scheme, and the telling turns formulaic — 所有 this, 所有 that — as if the sounds were reading from an inventory.
行般若波羅蜜，其般若波羅蜜所有資具，所有清淨、大智慧日、大智慧雲、大智慧藏、大智慧門，皆悉顯示；行方便波羅蜜，其方便波羅蜜所有資具、所有修行、所有體性、所有理趣、所有清淨、所有相應事，皆悉顯示；行願波羅蜜，其願波羅蜜所有體性、所有成就、所有修習、所有相應事，皆悉顯示；行力波羅蜜，其力波羅蜜所有資具、所有因緣、所有理趣、所有演說、所有相應事，皆悉顯示；
Her practice of prajñāpāramitā, the perfection of wisdom, in which all its equipment, all its purity, its great sun of wisdom, its great cloud of wisdom, its great treasury of wisdom and its great gate of wisdom were revealed entirely; her practice of the pāramitā of skillful means, in which all its equipment, all its cultivation, all its essential nature, all its purport, all its purity, and all the matters that accord with it were revealed entirely; her practice of the pāramitā of vows, in which all its essential nature, all its accomplishment, all its cultivation, and all the matters that accord with it were revealed entirely; and her practice of the pāramitā of power, in which all its equipment, all its causes and conditions, all its purport, all its expounding, and all the matters that accord with it were revealed entirely.
大智慧日、大智慧雲、大智慧藏、大智慧門 — the great sun of wisdom, the great cloud of wisdom, the great treasury of wisdom, and the great gate of wisdom. Four figures for one perfection, and this fascicle has used each of them separately already: the sun in Part 1089's 智慧日輪, the cloud in the 身雲 that have been issuing from her pores throughout, the treasury in the earth-spirit's 不可壞智慧藏, and the gate in every liberation-name in the pilgrimage.
所有相應事 — all the matters that accord with it. The phrase closes three of these four entries, and it is a deliberately open bracket: whatever else belongs to this perfection, that too was shown. The sūtra's lists frequently end this way, admitting that the enumeration is a sample.
And Then the Perfection of Knowledge
The tenth entry is longer than the other nine put together, and halfway through it stops describing the perfection and starts listing what it knows.
行智波羅蜜，其智波羅蜜所有資具、所有體性、所有成就、所有清淨、所有處所、所有增長、所有深入、所有光明、所有顯示、所有理趣、所有相應事、所有揀擇、所有行相、所有相應法，所有所攝法、所知法、所知業、所知剎、所知劫、所知世、所知佛出現、所知佛、所知菩薩，所知菩薩心、菩薩位、菩薩資具、菩薩發趣、菩薩迴向、菩薩大願、菩薩法輪、菩薩揀擇法、菩薩法海、菩薩法門海、菩薩法旋流、菩薩法理趣，如是等智波羅蜜相應境界，皆悉顯示，成熟眾生。
Her practice of the pāramitā of knowledge, in which all its equipment, all its essential nature, all its accomplishment, all its purity, all its places, all its increase, all its deep penetration, all its radiance, all its revealing, all its purport, all the matters that accord with it, all its discernment, all its aspects of practice, and all the dharmas that accord with it; and all the dharmas it gathers in, the dharmas it knows, the karma it knows, the buddha-lands it knows, the eons it knows, the ages it knows, the appearing of buddhas it knows, the buddhas it knows, the bodhisattvas it knows, and the bodhisattva's mind, the bodhisattva's station, the bodhisattva's equipment, the bodhisattva's setting out, the bodhisattva's dedication, the bodhisattva's great vows, the bodhisattva's dharma-wheel, the bodhisattva's discernment of dharmas, the bodhisattva's ocean of dharma, the bodhisattva's ocean of dharma-gates, the bodhisattva's whirling current of dharma, and the bodhisattva's purport of dharma — every domain accordant with the pāramitā of knowledge such as these was revealed entirely, and beings were brought to ripeness.
所知法、所知業、所知剎、所知劫、所知世、所知佛出現、所知佛、所知菩薩 — the dharmas it knows, the karma it knows, the buddha-lands, the eons, the ages, the appearing of buddhas, the buddhas, the bodhisattvas. Eight objects in a row, each marked 所知, and the progression is telling: it climbs from dharmas and deeds through the containers of time and space to the beings who fill them, and its last object is not a buddha but a bodhisattva — someone still on the way.
菩薩法旋流 — the bodhisattva's whirling current of dharma. 旋流 is an eddy or a current turning on itself, and the phrase appears nowhere else in this translation. Set among 法海, the ocean of dharma, and 法門海, the ocean of dharma-gates, it names something with motion in it rather than extent — the dharma not as a body of water but as the way that water moves.
皆悉顯示，成熟眾生 — was revealed entirely, and beings were brought to ripeness. The clause that has closed every entry in this catalogue, and it names the purpose of the whole recitation. None of this is her own commemoration; the sounds are telling her history because hearing it ripens whoever is listening.
Part 1092 Complete
This continues chapter thirty-nine, 入法界品, in fascicle sixty-nine. Part 1093 turns from the perfections to sequence — the order in which her merit was gathered, the order of the roots of goodness she cultivated, the order in which she died here and was born there, and the names she bore each time.