The Samādhirājasūtra on living in the forest, frugality, and taking up extra discipline (dhūtaguṇa rules

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1 May 2010 at 18:13 Young prince, there are ten praiseworthy good qualities of a Bodhisattva great being who gives importance to staying in the forest. Which ten? It is as follows: He has little to do. He avoids crowds. He has no qualms with anyone. He cannot be injured. He does not increase his outflows. He does not give rise to monastic disputes. He carries on in a very peaceful way. He remains very well restrained. His mental continuum is conducive to liberation. And, he quickly directly realizes complete liberation. These, young prince, are the ten praiseworthy good qualities of a Bodhisattva great being who gives importance to staying in the forest. About this, it is said: He always has little to do, he avoids crowds from afar, he has no qualm with anybody, dwelling alone in the jungles. With a mind that cannot be injured, he does not increase his own outflows; he has no monastic dispute: these are the virtues of one who dwells in the forest. He goes about in a peaceful manner, restrained in mind, speech, and body; he is conducive to liberation, he quickly touches complete liberation. The yogī has always little to do, having avoided the flaw of large crowds. He never has qualms with anyone, the free yogī: these are his virtues while dwelling in the forest. As he becomes despondent towards the compounded, he has no wish for anything in this world, and there is no increase in his outflows: these are the praiseworthy good qualities of someone who dwells in the jungle. He never has any monastic dispute, he delights in peacefulness and carries on in solitude; restrained in speech, mind and body,

has the same mind about gain or no gain. . He has no aversion. he quickly accomplishes the peaceful complete liberation. He offers the gift of Dharma without worldliness. even when harshly addressed. Hi speech is acceptable to others: these are the virtues of going for alms. About this. even having heard one’s praise. These. nor does he disparage others. He goes to the house of others having destroyed attachment and aversion. are the ten praiseworthy good qualities of a Bodhisattva great being who goes for alms and is well established in the frugality of the dhūtaguṇa. it is said: He has no desire for reputation. He has neither trickery nor boasting. He does not place oneself high. nor attachment. He has no desire for fame. his teaching of the Dharma is acceptable to others. This wise one has no trickery. He does not search for reputation. practicing complete libration while dwelling in the jungle. he teaches the Dharma without worldliness. he never becomes angry. He does not place oneself high. Young prince. he does not seek gain and respect. fame or gain. He does not discard the lineage of the Noble ones. he has neither trickery nor boasting. Which ten? It is as follows: He has no desire for being highly regarded. He offers the gift of Dharma free from worldliness. there are ten praiseworthy good qualities of a Bodhisattva great being who goes for alms and is well established in the frugality of the dhūtaguṇas. all of these are his virtues while dwelling in the forest. young prince. nor boasting: such are the virtues of someone devoted to the Dhūtas. he does not rejoice. As he is well established in the frugality of the dhūtaguṇa.he has many virtues while dwelling in the forest. He has no desire for gain and respect. one who is well established in the dhūtas. he is well placed in the fourfold lineage of the Noble Ones. and he does not rejoiced at his own fame. The one who is contented with going for alms does not place oneself high or disparage others. He is established in the lineage of the Noble Ones. He goes with the flow of liberation. He does not disparage others.

through Jñāna he propitiates all the dharmas. in the Southern. he sees immeasurable. future and present. future and present movements of the mind. the Treasure of the Dharma. pure and beyond what is human. He is not bereft of seeing the Buddhas. In the same way. innumerable Buddhas. the Bodhisattva great being obtains the Treasure of cognizing the past. the Treasure of Jñāna and the five super-knowledges. young prince. And how. and present. does the Bodhisattva great being obtain the Treasure of cognizing the past. young prince. He obtains the Treasure of cognizing the past. does the Bodhisattva great being obtain the Treasure of Jñāna? Because. About this it is said: The wise one who always stays in the forest. and present? Trough his super-knowledge. Blessed Ones. young prince. and Northern direction. He is not bereft of hearing the Dharma. And how. the Bodhisattva great being hears it in its entirety with his Divine Ear. In this way. quickly obtains the Treasure of the Buddhas. young prince.and his speech is acceptable to others: these are the praiseworthy good qualities of one devoted to the dhūtas. In this way. young prince. young prince. young prince. he penetrates the cognition of past. future. young prince. In this way. the Bodhisattva great being obtains the Treasure of the Buddhas. a Bodhisattva great being nwell established in the dhūtaguṇas dwells in the forest and obtains the Treasure of the Buddhas. do teach. the Bodhisattva great being well established in dharmas which have such virtues as these obtains all the Buddhadharmas. innumerable Buddhas. Blessed Ones. In this way. In this way. in the Eastern direction. what more to say of any other philosophical opponent. daśeme kumāra ānuśaṁsā araṇyavāsagurukasya bodhisattvasya mahāsattvasya | katame daśa ? yaduta alpakṛtyo viharati | gaṇaṁ varjayati | vivādo'sya na bhavati | avyāvadhyo bhavati | āsravān na vardhayati | adhikaraṇaṁ na karoti | upaśāntaś carati | susaṁvṛtaś ca viharati | mokṣānukūlā . Western. he sees immeasurable. the Bodhisatta great beings who practices in solitude obtains the five superknowledges. In brief. with unfailing recollection he teaches the Dharma to sentient beings. He obtains the Treasure of Jñāna. the Bodhisattva great being obtains the Treasure of Jñāna. He obtains the Treasure of the Dharma. And he perfectly understands its meaning. does the Bodhisattva great being obtain the Treasure of the Buddhas? Young prince. does the Bodhisattva great being obtain the Treasure of the Dharrma? Whichever dharma those Buddhas. With his Divine Eye. And how. young prince. Blessed Ones. young price. And how. which are not the ground of any Hearer or Pratyekabuddha. Having propitiated them. the Bodhisattva obtains the Treasure of the Dharma. future.

cāsya cittasaṁtatir bhavati | kṣipraṁ ca vimuktiṁ sākṣātkaroti | ime kumāra daśānuśaṁsā araṇyavāsagurukasya bodhisattvasya mahāsattvasya || tatredam ucyate – alpakṛtyaḥ sadā bhoti gaṇaṁ varjeti dūrataḥ | vivādo na bhavaty asya vaneṣv ekavihāriṇaḥ || 70 || avyāvadhyena cittena āsravān na vivardhayet | nāsyādhikaraṇaṁ bhoti guṇās te'raṇyavāsinaḥ || 71 || upaśāntaḥ sa carate manovākkāyasaṁvṛtaḥ | mokṣānukūlo bhavati vimuktiṁ kṣipra sparśati || 72 || bhavati satatam alpakṛtyu yogī pṛthugaṇadoṣeṇa vivarjayitvā | na vivadati kadāci mukta yogī imi guṇa tasya bhavaty araṇyavāse || 73 || yada bhavati nirviṇṇu saṁskṛte'sau na bhavati tasya spṛhā kahiṁci loke | na ca bhavati vivṛddhir āsravāṇāṁ vani vasato'sya bhavanti ānuśaṁsāḥ || 74 || adhikaraṇu na jātu cāsya bhoti upaśāntarato vivekacārī | vacasi manasi kāye saṁvṛtasyo bahu guṇa tasya bhavanty araṇyavāse || 75 || bhavati ca anukūla tasya mokṣo laghu pratipadyati so vimukti śāntam | vani vasati vimukti sevato'syā imi guṇa bhonti araṇyavāsi sarve || 76 || daśeme kumārānuśaṁsāḥ piṇḍacārikasya [dhūtaguṇasaṁlekhapratiṣṭhitasya] bodhisattvasya mahāsattvasya | katame daśa | yaduta jñātrakāmatāsya na bhavati | yaśaskāmatāsya na bhavati | lābhasatkārakāmatāsya na bhavati | āryavaṁśapratiṣṭhitaś ca bhavati | kuhanalapanatāsya na bhavati | ātmānaṁ notkarṣayati | parān na paṁsayati | anunayapratighaprahīṇaḥ paragṛhe carati | nirāmiṣaṁ [ca] dharmadānaṁ dadāti | dhūtaguṇasaṁlekhapratiṣṭhitasya cāsya grāhyā dharmadeśanā bhavati | ime kumāra daśānuśaṁsāḥ piṇḍapātikasya dhūtaguṇasaṁlekhapratiṣṭhitasya bodhisattvasya mahāsattvasya | tatredam ucyate na jñātrakāmo bhavati yaśo nāpyabhinandate | lābhālābhe samacitto yo dhūteṣu pratiṣṭhitaḥ || 77 || notsṛjatyāryavaṁśaṁ ca kuhanā lapanā na ca | .

utkarṣeti na cātmānaṁ parān paṁsayate na ca || 78 || pratighānunayau nāsya dharmaṁ deśī nirāmiṣam | grāhyaṁ si vacanaṁ bhoti piṇḍapāte guṇā amī || 79 || (Here I read nāsya instead of cāsya) na mārgate jñātra yaśo na lābhaṁ caturāryavaṁśe bhavati pratiṣṭhitaḥ | akuhako alapaku bhoti paṇḍito dhūtādhimuktasya imīdṛśā guṇāḥ || 80 || nātmānam utkarṣi parān na paṁsī paruṣaṁ pi ukto na kadāci kupyate | varṇaṁ pi śrutvā janaye na harṣaṁ yaḥ piṇḍapātena bhaveta tuṣṭaḥ || 81 || nirāmiṣaṁ deti ca dharmadānaṁ na lābhasatkāra gaveṣate'sau | grāhyā ca tasya bhavate'sya bhāṣitaṁ dhūtādhimuktasya ime'nuśaṁsāḥ || 82 || iti hi kumāra evaṁrūpeṣu dhūtaguṇeṣu pratiṣṭhito bodhisattvo mahāsattvo'raṇye viharan buddhanidhānaṁ pratilabhate | dharmanidhānaṁ pratilabhate | jñānanidhānaṁ pratilabhate | pūrvāntāparāntapratyutpannajñānanidhānaṁ pratilabhate | kathaṁ ca kumāra bodhisattvo mahāsattvo buddhanidhānaṁ pratilabhate ? imāḥ kumāra vivekacārī bodhisattvo mahāsattvaḥ pañcābhijñāḥ pratilabhate | sa divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa pūrvasyāṁ diśi aprameyān asaṁkhyeyān buddhān bhagavataḥ paśyati | evaṁ dakṣiṇasyāṁ paścimāyāmuttarasyāṁ diśi aprameyānasaṁkhyeyān buddhān bhagavataḥ paśyati | so'virahito bhavati buddhadarśanena | evaṁ hi kumāra bodhisattvo mahāsattvo buddhanidhānaṁ pratilabhate | kathaṁ ca kumāra bodhisattvo mahāsattvo dharmanidhānaṁ pratilabhate ? yaṁ ca te buddhā bhagavanto dharmaṁ deśayanti. kaḥ punarvādaḥ sarvaparapravādinām || tatredamucyate buddhanidhānaṁ ca dharmanidhānaṁ jñānanidhānaṁ ca pūrvāntanidhānam | pañca abhijñāḥ sa kṣipraṁ labhati yo vidu raṇṇi sadā sthitu bhoti || 83 || (Samādhirājasūtra. Chapter 28) . taṁ sa bodhisattvo mahāsattvo divyena śrotradhātunā sarvaṁ śṛṇoti | so'virahito bhavati dharmaśravaṇena | evaṁ hi kumāra bodhisattvo dharmanidhānaṁ pratilabhate | kathaṁ ca kumāra bodhisattvo mahāsattvo jñānanidhānaṁ pratilabhate ? yena jñānena sarvadharmān ārādhayati | ārādhayitvā avipramuṣitasmṛtiḥ sattvānāṁ dharmaṁ deśayati | tasya ca yo'rthaḥ sa prajānāti | evaṁ hi kumāra bodhisattvo mahāsattvo jñānanidhānaṁ pratilabhate | kathaṁ ca kumāra bodhisattvo mahāsattvaḥ pūrvāntāparāntapratyutpannajñānanidhānaṁ pratilabhate ? so'bhijñayā atītānāgatapratyutpannasattvacittacaritajñānam avatarati | evaṁ hi kumāra bodhisattvo mahāsattvaḥ pūrvāntāparāntapratyutpannajñānanidhānaṁ pratilabhate | saṁkṣiptena kumāra evaṁguṇadharmapratiṣṭhito bodhisattvo mahāsattvaḥ sarvabuddhadharmān pratilabhate yatrābhūmiḥ sarvaśrāvakapratyekabuddhānām.

�चत्तसंत�तभर्व�त। ��प्रं च �वमुिक्तं सा�ात् इमे क ग रुकस ु मार दशानुशंसा अरण्यवासु बो�धसत्त्वस्य महासत्त वधर्य�त। अ�धकरणं न करो�त। उपशान्तश्चर�त। सुसंवृतश्व �वह मो�ानुक ू ला चास्य अल्पकृत्यो �वहर�त। गणं जर्य�त। �वव व ादोऽस्य न भव�त। अव्यावध्यो आस्रवान दशेमे क ग रुकसबो�धसत्त्वस्य महासत्त्वस्य। कत? यदत ु ु मार आनुशंसा अरण्यवासु तत्रेदमुच्यअल्पकृत्यः सदा भो�त गणं वज��त दूरत �ववादो न भवत्यस्य वनेष्वेक�वहा�रण७०॥ अव्यावध्येन �चत्तेन आस्रवान्न �व वध नास्या�धकरणं भो�त गुणास्तेऽरण्यवा�सन७१॥ उपशान्तः स चरते मनोवाक्कायसंवृत मो�ानुक ��प्र स्पशर७२॥ ु ू लो भव�त �वमिक्तं भव�त सततमल्पकृत्यु यो पृथगण ु दोषेण �ववजर्�यत्व न �ववद�त कदा�च मक्त योग ु इ�म गण ु तस्य भवत्यरण्यवास७३॥ यद भव�त �न�वर्ण्णु संस्कृते न भव�त तस्य स्पृहा�हं�च लोक े। न च भव�त �ववृ�द्धरास्रव व�न वसतोऽस्य भविन्त आनुशंसाः७४॥ .

अ�धकरणु न जातु चास्य भो� उपशान्तरतो �ववेकचार� वच�स मन�स काये संवृतस्य बहु गण ु तस्य भवन्त्यरण्यवा७५॥ भव�त च अनक ु ू ल तस्य मो� लघु प्र�तपद्य�त सो �वमुिक्त शा। व�न वस�त �वमिक्त सेवतोऽस् ु इ�म गण ु भोिन्त अरण्यवा�स सव�७६॥ दशेमे क ु ंसाः �पण्डचा�रकस्य धूतगुणसंलेखप्र�तिष्ठतस्य बो�ध महासत्त्वस् ु मार आनश धूतगण ु संलेखप्र�तिष्ठतस्य चास्य धमर्देशना भव�त। इमे कुमार दशानुशंसाः �पण्डपा�तक धूपगण ु संलेखप्र�तिष्ठतस्य बत्त्वस्य महासत्त तत्रेदमुच्यन �ात्रकामो भव�त यशो नाप्य�भनन् लाभालाभे सम�चत्तो यो धूतेषु प्र�तिष्ठ७७॥ नोत्सृजत्यायर्वंशं च कुहना लपना न उत्कष��त न चात्मानं परान् पंसयते न च७८॥ प्र�तघानुनयौ चास्यधम� देशी �नरा�मष ग्राह्यं �स वचनं भो�त �पण्डपाते गुणा अ७९॥ पंसय�त। अनुनयप्र�तघप्रह�णः पर चर�त। �नरा�मषं च धमर्दानं ददा�त। भव�त। आयर्वंश�तिष्ठतश्च भव�त। कुहनलपनतास् भव�त। आत्मानं नोत्कषर्य�त। परा कतमे दश ? यदत ु �ात्रकामतास्य न भव�त। यशस्कामता भव�त। लाभसत्कारकामतास्य .

तं स बो�धसत्त् महासत्त्वो �दव्य प्र�तलभते। कथं च मार बो�धसत्त्वो महासत्त्वो �ान�नधानं प्र�? येन �ानेन �द�श अप्रमेयानसंख्येयान् बुद्धान् भगवतः प सोऽ�वर�हतो भव�त बुद्धदशर्नेन। एवं �ह कुम श्रोत्रधातुना सव� शृणो�त। सोऽ�वर�हतो धमर्श्रवणेन। एवं �ह कुमार बो�धसत्त्वो धमर्� सवर्धमार्नाराधय�त। आराध�यत्वा अ�वप्रमु�षतस्मृ�तः सत्त्व दे शय�त। तस्य च योऽथर्ः .न मागर्ते �ात्र यशो न ल चतुरायर्वंशे भव�त प्र�तिष् अक ु हको अलपक ु भो�त पिण्डत धूता�धमक्तस्य इ मीदृशा गुणा८०॥ ु नात्मानमुत्क�षर् परान्न परुषं �प उक्तो न कदा�च कुप्य वण� �प शत ् ्वा जनये न हष यः �पण्डपातेन भवेत तुष्टः८१॥ �नरा�मषं दे �त च धमर्दान न लाभसत्कार गवेषतेऽसौ ग्राह्या च तस्य भवतेऽस्य भ धूता�धमक्तस्य इमेऽनुशंसाः ८२॥ ु इ�त �ह क ु �नधानं ु मार एवंरूपेषु धूतगुणेषु प्र�तिष्ठतो बो�धसत्त्वो महासत्त �वहरन ् बद प्र�तलभते। धमर्�नधानं प्र�तलभते। �ान� प्र�तलभते। पूवार्न्तापरान्तप्रत्युत्पन्न पूवर्स्यां �द अप्रमेयानसंख्येयान् बुद्धान् भगवतः पश्य�त। एवं द� पिश्चमायामुत्तरस्य बो�धसत्त्वो महासत्त्वः पञ्चा�भ�ाः प्र�तलभते। स च�ुषा �वशद ु ्धेना�तक्रान्तमानुष प्र�तलभते। कथं क ु मार बो�धसत्त्वो महासत्त्वो बुद्ध�नधानं प्? इमाः क ु मार �ववेकचार� बो�धसत्त्वो महासत् बुद्ध�नधा प्र�तलभते। कथं च कुमार बो�धसत्त्वो महासत्त्वो धमर प्र�तलभत? यं च ते बुद्धा भगवन्तोधम� देशय.

प्रजाना�त। एवं �ह कुमार बो�धसत्त्वो महास �ान�नधानं प्र�तलभते। कथं च कुमा बो�धसत्त्वो महासत् पूवार्न्तापरान्तप्रत्युत्पन्न�ान�नधानं ? सोऽ�भ�या अतीतानागतप्रत्युत्पन्नसत्त्व�चत्तच�रत�ानमवतर�त। एवं बो�धसत्त्वो महासत्त महासत्त्वः सवर्बुद्धधमार्न् प्र�तलभते सवर्श्रावकप्रत्येकबु. कः पुनवार्दः सवर्परप्रवा�दना तत्रेदमुच्यबुद्ध�नधानं च धमर्�नध �ान�नधानं च पूवार्न्त�नधानम पञ्च अ�भ�ाः स ��प्रं ल यो �वद ु रिण्ण सदा िस्थतु भो� ८३॥ पूवार्न्तापरान्तप्रत्युत्पन्न� प्र�तलभते। सं��प्तेन कुमार एवंगुणधमर्प्र�तिष्ठतो बो इ�त श्रीसमा�धराजे दशानुशंसाप�रवत� नाम अष्टा�वंश�तत .