Ten Titles for Ten Treasuries
The forest-spirit of Lumbinī sings the ten birth-treasuries again — this time not as a numbered list but as ten stanzas, each closing on a fresh honorific for the bodhisattva that treasury belongs to: the wise one, the inconceivable one, the heroic one, and more.
Ten Titles for Ten Treasuries
Where the prose named each birth-treasury by number, the hymn instead names the bodhisattva who holds it — a different honorific title closing every single stanza.
爾時，嵐毘尼林神，欲重明其義，以佛神力，普觀十方而說頌言：「最上離垢清淨心，
見一切佛無厭足，
願盡未來常供養，
此明慧者受生藏。
一切三世國土中，
所有眾生及諸佛，
悉願度脫恒瞻奉，
此難思者受生藏。
聞法無厭樂觀察，
普於三世無所礙，
身心清淨如虛空，
此名稱者受生藏。
其心恒住大悲海，
堅如金剛及寶山，
了達一切種智門，
此最勝者受生藏。
大慈普覆於一切，
妙行常增諸度海，
以法光明照群品，
此雄猛者受生藏。
了達法性心無礙，
生於三世諸佛家，
普入十方法界海，
此明智者受生藏。
法身清淨心無礙，
普詣十方諸國土，
一切佛力靡不成，
此不思議受生藏。
入深智慧已自在，
於諸三昧亦究竟，
觀一切智如實門，
此真身者受生藏。
淨治一切諸佛土，
勤修普化眾生法，
顯現如來自在力，
此大名者受生藏。
久已修行薩婆若，
疾能趣入如來位，
了知法界皆無礙，
此諸佛子受生藏。
At that time, the forest-spirit of Lumbinī, wishing to make her meaning clear once more, by the Buddha's own spiritual power, gazed out across the ten directions, and spoke in verse, saying: "A mind supreme, free of every stain and pure,
beholding every buddha, never wearying of it,
vowing to make offerings forever, to the very end of future time —
this is the wise one's birth-treasury.
Throughout every land across the three times,
every being there, and every buddha too,
vowing to deliver them all, forever gazing up in reverence —
this is the inconceivable one's birth-treasury.
Hearing the dharma without ever wearying, delighting to contemplate it,
universally unobstructed throughout the three times,
body and mind pure as empty space itself —
this is the renowned one's birth-treasury.
His mind forever abiding in the ocean of great compassion,
firm as vajra and as a mountain of jewels,
fully understanding the gate of the wisdom of all modes —
this is the most supreme one's birth-treasury.
Great loving-kindness universally covering all,
wondrous practice forever increasing the ocean of every pāramitā,
illuminating the multitude of beings with the light of the dharma —
this is the heroic one's birth-treasury.
Fully understanding the nature of dharmas, a mind unobstructed,
born into the family of every buddha across the three times,
universally entering the ocean of the dharma-realm in the ten directions —
this is the wise and understanding one's birth-treasury.
A dharma-body pure, a mind unobstructed,
universally going to every land in the ten directions,
every power of the buddhas, none of it unaccomplished —
this is the inconceivable birth-treasury.
Entering profound wisdom, already sovereign and free,
and, throughout every samādhi, likewise brought to its very end,
contemplating the gate of all-knowing wisdom that accords with reality —
this is the true-bodied one's birth-treasury.
Purifying every land of every buddha,
diligently cultivating the dharma of universally transforming beings,
manifesting the tathāgata's own sovereign power —
this is the greatly named one's birth-treasury.
Long ago already cultivating sarvajñā,
swiftly able to advance into the tathāgata's own rank,
fully knowing that the dharma-realm is everywhere unobstructed —
this is every child of the Buddha's birth-treasury.
此明慧者受生藏⋯⋯此諸佛子受生藏 — this is the wise one's birth-treasury⋯⋯this is every child of the Buddha's birth-treasury. Counted directly, eight of the ten stanzas name their bodhisattva with the honorific suffix 者, one who — the wise one, the inconceivable one, the renowned one, the most supreme one, the heroic one, the wise and understanding one, the true-bodied one, the greatly named one. The seventh and tenth break that pattern: the seventh names the treasury itself 不思議, inconceivable, without any 者 at all — the same word, in effect, as the second stanza's 難思者 — and the tenth names not a single bodhisattva-title but 諸佛子, every child of the Buddha, plural. The prose numbered these treasuries first through tenth; the hymn instead gives each one a name, and two stanzas apart, lands on the same idea twice.
Part 1186 Complete
This continues chapter thirty-nine, 入法界品, in fascicle seventy-four. Part 1187 closes this teaching and opens a new account — the forest-spirit's own story of what it meant to watch for the Buddha's birth in this very grove.