Let us continue with selections from “The Ten Practical Stages of Bodhisattva Wisdom,” “The Ten Lines of Bodhisattva Action,” and “The Ten Acts of Dedication (Parinamana),” in the Surangama Sutra translated by Upasaka Lu K’uan Yu.
The Ten Practical Stages of Bodhisattva Wisdom
“1. Ananda, after achieving these ten stages (of Bodhisattva faith) by practical expedients, the essence of mind manifests and radiates; the intermingling of these ten functions of mind perfects the One Mind. This is called the purposive stage. 2. The inner mind now radiates like brilliant pure gold in a globe of clear crystal. As the previous (contemplative) wisdom now reaches this mind-ground, this is called the stage of the control of the (mind-) ground. 3. The cognizance of the mind-ground fully reveals both wisdom and its object as one reality in the ten directions free from all hindrance. This is called the stage of (Bodhisattva) practice. 4. This Bodhisattva conduct is now similar to that of the Buddha which influences it. Like a dead man in the intermediate state seeking parents as a channel for his rebirth in the world, the advancing mind enters the Tathagata seed. This is called the stage of noble birth. 5. (The mind) gestating in the holy womb inherits the basic Bodhi, and the fetus is formed with all its characteristics: This is called the stage of all in readiness (for enlightenment). 6. Both form and mind are identical with those of the Buddha. This is called the stage of True Mind. 7. The integration of body and mind becomes firmer with the passing of time. This is called the stage of non-retrogression. 8. The fetus is now complete with the ten aspects of the Buddha-body. This is called the stage of Bodhi in its infancy (or immaturity). 9. The fetus, now completely formed, is born and becomes a son of Buddha. This is called the stage of the heir to the King of the Law. 10. The celebration of his coming of age is like the consecration ceremony held when a crown prince assumes the reins of government. This is called the stage of investiture.”
The Ten Lines of Bodhisattva Action
“1. Ananda, although these virtuous men, after attaining the rank of a son of Buddha, have acquired the Tathagata’s countless merits, they remain in harmony with all beings in the ten directions. This is called joyful service. 2. They are able to work for the welfare of all living beings. This is called beneficial activity. 3. Their self-enlightenment and the enlightenment of others are free from all contradiction. This activity is called non-resentful. 4. Their continuous appearance in countless forms in the unending future (for the welfare of others), free from the conception of time and space, is called inexhaustible activity. 5. Their preaching, free from all clinging, conforms to (the teaching of) non-duality of all Dharma doors and is called an activity never out of order. 6. The (noumenal) Unity reveals a vast variety of undifferentiated phenomena. This is called skillful activity to appear (at will). 7. In this state, all the worlds in the ten directions appear in every speck of dust, with neither dust nor worlds hindering each other. This is called the non-clinging activity. 8. All manifestations are but the highest perfection (paramita leading to the other shore of Bodhi). This is an exalting activity. 9. This perfect intermingling (of noumenon and phenomenon) achieves the Buddha pattern in the ten directions and is called the skillful performance of the Law. 10. Each line of action is but pure and transcendental non-activity (wu wei) derived from the One Reality of Thatness. This is called activity in harmony with the Truth.”
The Ten Acts of Dedication (Parinamana)
“1. Ananda, after these virtuous men have won transcendental powers in their performance of the Buddha-work, they attain the state of pure Reality which frees them from all hindrances. They should deliver living beings without clinging to the notion of salvation in order to turn the non-active (wu wei) mind towards the path to Nirvana. This is a dedication to the salvation of all living beings while avoiding the conception of (saving) them. 2. The wiping out of all that is destructible while avoiding the very idea of so doing is called dedication to the indestructible. 3. The realization that basic Bodhi is profound and equal to the Buddha’s Enlightenment is called dedication to equality with all Buddhas. 4. Manifestation of the pure Mind-ground, which is identical to the state of a Buddha, is called dedication to omnipresence. 5. The free intermingling of the worldly and the (absolute state of the) Tathagata is called dedication to the inexhaustible store of merits. 6. The rising of only pure causes from the same state of Buddhahood in search of Nirvana is called dedication to the excellent roots of impartiality. 7. The realization of impartiality in this way, which reveals the identity of all living beings in the ten directions with one’s fundamental nature, the perfecting of which does not exclude any one of them, is called dedication to the sameness of all beings. 8. The realization of the identity of all phenomena, free from all differentiation with no clinging to either sameness or difference, is called dedication to the Absolute. 9. The achievement of this absolute (state), free from all hindrance in the ten directions, is called dedication to unimpeded liberation. 10. Perfect realization of self-nature, which wipes out all consideration about the realm of Dharma, is called dedication to the boundless Dharmadhatu.”
