|
<< Click to Display Table of Contents >> Navigation: AN 6 The Book of the Sixes – Chakkanipāta > AN 6.55 With Soṇa – Soṇasutta |
Numbered Discourses 6.55 – Aṅguttara Nikāya 6.55
6. The Great Chapter – 6. Mahāvagga
AN 6.55 With Soṇa – Soṇasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
1.3
Now at that time Venerable Soṇa was staying near Rājagaha in the Cool Grove.
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṁ.
1.4
Then as he was in private retreat this thought came to his mind,
Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
1.5
“I am one of the Buddha’s most energetic disciples.
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.
1.6
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ.
1.7
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?”
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan”ti.
2.1
Then the Buddha knew what Venerable Soṇa was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vulture’s Peak and reappeared in the Cool Grove in front of Soṇa,
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi.
2.2
and sat on the seat spread out.
Nisīdi bhagavā paññatte āsane.
2.3
Soṇa bowed to the Buddha and sat down to one side.
Āyasmāpi kho soṇo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
2.4
The Buddha said to him,
Ekamantaṁ nisinnaṁ kho āyasmantaṁ soṇaṁ bhagavā etadavoca:
3.1
“Soṇa, as you were in private retreat didn’t this thought come to your mind:
“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
3.2
‘I am one of the Buddha’s most energetic disciples.
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.
3.3
Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ.
3.4
Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’”
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’”ti?
3.5
“Yes, sir.”
“Evaṁ, bhante”.
4.1
“What do you think, Soṇa?
“Taṁ kiṁ maññasi, soṇa,
4.2
When you were still a layman, weren’t you a good harp player?”
kusalo tvaṁ pubbe agāriyabhūto vīṇāya tantissare”ti?
4.3
“Yes, sir.”
“Evaṁ, bhante”.
4.4
“When your harp’s strings were tuned too tight, was it resonant and playable?”
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?
4.5
“No, sir.”
“No hetaṁ, bhante”.
5.1
“When your harp’s strings were tuned too slack, was it resonant and playable?”
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?
5.2
“No, sir.”
“No hetaṁ, bhante”.
6.1
“But when your harp’s strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?”
“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti?
6.2
“Yes, sir.”
“Evaṁ, bhante”.
7.1
“In the same way, Soṇa, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness.
“Evamevaṁ kho, soṇa, accāraddhavīriyaṁ uddhaccāya saṁvattati, atisithilavīriyaṁ kosajjāya saṁvattati.
7.2
So, Soṇa, you should apply yourself to energy and serenity, find a balance of the faculties, and learn the pattern of this situation.”
Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti.
7.3
“Yes, sir,” Soṇa replied.
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paccassosi.
7.4
After advising Soṇa like this, the Buddha, as easily as a strong person would extend or contract their arm, vanished from the Cool Grove and reappeared on the Vulture’s Peak.
Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi.
8.1
After some time Soṇa applied himself to energy and serenity, found a balance of the faculties, and learned the pattern of this situation.
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi.
8.2
Then Soṇa, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
8.3
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
8.4
And Venerable Soṇa became one of the perfected.
Aññataro ca panāyasmā soṇo arahataṁ ahosi.
9.1
Then, when Soṇa had attained perfection, he thought,
Atha kho āyasmato soṇassa arahattappattassa etadahosi:
9.2
“Why don’t I go to the Buddha and declare my enlightenment in his presence?”
“yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike aññaṁ byākareyyan”ti.
9.3
Then Soṇa went up to the Buddha, bowed, sat down to one side, and said to him:
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca:
10.1
“Sir, a bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—is dedicated to six things.
“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti—
10.2
They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.
nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti.
11.1
It may be, sir, that one of the venerables here thinks:
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:
11.2
‘Maybe this venerable is dedicated to renunciation solely out of mere faith.’
‘kevalaṁsaddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto’ti.
11.3
But it should not be seen like this.
Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ.
11.4
A bhikkhu with defilements ended does not see in themselves anything more to do, or anything that needs improvement. They’re dedicated to renunciation because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.
12.1
It may be, sir, that one of the venerables here thinks:
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:
12.2
‘Maybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.’
‘lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti.
12.3
But it should not be seen like this. …
Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ.
12.4
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.
13.1
It may be, sir, that one of the venerables here thinks:
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa:
13.2
‘Maybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is the most important thing.’
‘sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti.
13.3
But it should not be seen like this. …
Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ.
13.4
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.
14.1
They’re dedicated to the ending of craving because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti.
15.1
They’re dedicated to the ending of grasping because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.
16.1
They’re dedicated to clarity of mind because they’re free of greed, hate, and delusion with the end of greed, hate, and delusion.
Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.
17.1
When a bhikkhu’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind.
Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.
17.2
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.
17.3
Even if compelling sounds …
Bhusā cepi sotaviññeyyā saddā …
17.4
smells …
ghānaviññeyyā gandhā …
17.5
tastes …
jivhāviññeyyā rasā …
17.6
touches …
kāyaviññeyyā phoṭṭhabbā …
17.7
and thoughts come into the range of the mind they don’t overcome the mind.
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.
17.8
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati.
17.9
Suppose there was a mountain that was one solid mass of rock, without cracks or holes.
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano.
17.10
Even if violent storms were to blow up out of the east, the west, the north, and the south,
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …
17.11
atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …
17.12
they couldn’t make it shake or rock or tremble.
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya;
17.13
In the same way, when a bhikkhu’s mind is rightly freed like this, even if compelling sights come into the range of vision they don’t overcome their mind. …
evamevaṁ kho, bhante, evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.
17.14
Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ vayañcassānupassati.
17.15
Bhusā cepi sotaviññeyyā saddā …
17.16
ghānaviññeyyā gandhā …
17.17
jivhāviññeyyā rasā …
17.18
kāyaviññeyyā phoṭṭhabbā …
17.19
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.
17.20
The mind remains unaffected. It is steady, imperturbable, observing disappearance.
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti.
18.1
When you’re dedicated to renunciation
Nekkhammaṁ adhimuttassa,
18.2
and seclusion of the heart;
pavivekañca cetaso;
18.3
when you’re dedicated to kindness
Abyāpajjādhimuttassa,
18.4
and the end of grasping;
upādānakkhayassa ca.
19.1
when you’re dedicated to the ending of craving
Taṇhākkhayādhimuttassa,
19.2
and clarity of heart;
asammohañca cetaso;
19.3
and you’ve seen the arising of the senses,
Disvā āyatanuppādaṁ,
19.4
your mind is rightly freed.
sammā cittaṁ vimuccati.
20.1
For that one, rightly freed,
Tassa sammā vimuttassa,
20.2
a bhikkhu with peaceful mind,
santacittassa bhikkhuno;
20.3
there’s nothing to be improved,
Katassa paṭicayo natthi,
20.4
and nothing more to do.
karaṇīyaṁ na vijjati.
21.1
As the wind cannot stir
Selo yathā ekagghano,
21.2
a solid mass of rock,
vātena na samīrati;
21.3
so too sights, tastes, sounds,
Evaṁ rūpā rasā saddā,
21.4
smells, and touches—the lot—
gandhā phassā ca kevalā.
22.1
and thoughts, whether liked or disliked,
Iṭṭhā dhammā aniṭṭhā ca,
22.2
don’t disturb the poised one.
nappavedhenti tādino;
22.3
Their mind is steady and free
Ṭhitaṁ cittaṁ vippamuttaṁ,
22.4
as they observe disappearance.”
vayañcassānupassatī”ti.
22.5
Paṭhamaṁ.