English
6. The Great Chapter 1. The Discourse to Soṇa 55. [Mahāva. 243] Thus have I heard – At one time the Blessed One was staying at Rājagaha, on Vulture Peak mountain. Now at that time the venerable Soṇa was staying at Rājagaha, in the Cool Grove. Then, while the venerable Soṇa was alone, in seclusion, this thought arose in his mind – "Among the disciples of the Blessed One who dwell with aroused energy, I am one of them. Yet my mind is not liberated from the taints without clinging. There are indeed riches in my family, it is possible to enjoy the riches and to do meritorious deeds. What if I were to renounce the training, return to a lower state, and enjoy the riches and do meritorious deeds?" Then the Blessed One, having known with his mind the thought in the mind of the venerable Soṇa – just as a strong man might extend his flexed arm or flex his extended arm, even so – vanished from Vulture Peak mountain and appeared before the venerable Soṇa in the Cool Grove. The Blessed One sat down on the seat prepared. The venerable Soṇa, too, having saluted the Blessed One, sat down to one side. To the venerable Soṇa, sitting to one side, the Blessed One said this – "Did not this thought arise in your mind, Soṇa, while you were alone, in seclusion – 'Among the disciples of the Blessed One who dwell with aroused energy, I am one of them. Yet my mind is not liberated from the taints without clinging. There are indeed riches in my family, it is possible to enjoy the riches and to do meritorious deeds. What if I were to renounce the training, return to a lower state, and enjoy the riches and do meritorious deeds?'" "Yes, venerable sir." "What do you think, Soṇa, were you skilled in the sound of the lute's strings when you were formerly a householder?" "Yes, venerable sir." "What do you think, Soṇa, when your lute's s the strings are too taut, is your lute then, at that time, tuneful or playable?” “No, venerable sir.” “What do you think, Sona, when the strings of your lute are too slack, is your lute then, at that time, tuneful or playable?” “No, venerable sir.” “But when, Sona, the strings of your lute are neither too taut nor too slack, established in an even pitch, is your lute then, at that time, tuneful or playable?” “Yes, venerable sir.” “Even so, Sona, over-exerted energy leads to agitation, overly slack energy leads to laziness. Therefore, Sona, establish an evenness of energy, and penetrate the evenness of the faculties, and there take up the sign.” “Yes, venerable sir,” the venerable Sona replied to the Blessed One. Then the Blessed One, having advised the venerable Sona with this admonition— just as a strong man might extend a bent arm, or bend an extended arm— even so, having vanished from Sītavana, he reappeared on Gijjhakūṭa mountain. Then, after some time, the venerable Sona established an evenness of energy, and penetrated the evenness of the faculties, and there took up the sign. Then the venerable Sona, dwelling alone, secluded, diligent, ardent, resolute, not long thereafter— for the sake of which noble sons rightly go forth from home to homelessness, that unsurpassed culmination of the holy life— having realized it for himself with direct knowledge in this very life, he entered upon it and dwelt therein. He understood: “Destroyed is birth, lived is the holy life, done is what was to be done, there is no more for this state of being.” And the venerable Sona became one of the Arahants. Then, to the venerable Sona, who had attained Arahantship, this thought occurred: “What if I were to approach the Blessed One; having approached, I would declare my knowledge in the presence of the Blessed One.” Then Venerable Soṇa approached the Blessed One; Having approached, he bowed to the Blessed One and sat down to one side. As he sat to one side, Venerable Soṇa said this to the Blessed One – "That monk, venerable sir, who is an Arahant, with defilements destroyed, who has lived the holy life, done what had to be done, laid down the burden, attained his own goal, with the fetters of existence utterly destroyed, rightly liberated through final knowledge, he is inclined towards six things – he is inclined towards renunciation, he is inclined towards seclusion, he is inclined towards non-affliction, he is inclined towards the destruction of craving, he is inclined towards the destruction of clinging, he is inclined towards non-delusion. "It might be, venerable sir, that some venerable one might think thus – 'Surely this venerable one is inclined towards renunciation relying merely on faith.' But, venerable sir, this should not be seen thus. A monk with defilements destroyed, venerable sir, who has lived the holy life, done what had to be done, not seeing anything further to be done for himself, nor any accumulation of what has been done, is inclined towards renunciation due to the destruction of lust, due to being free from lust; is inclined towards renunciation due to the destruction of hatred, due to being free from hatred; is inclined towards renunciation due to the destruction of delusion, due to being free from delusion. "It might be, venerable sir, that some venerable one might think thus – 'Surely this venerable one is inclined towards seclusion desiring gain, honor, and fame.' But, venerable sir, this should not be seen thus. A monk with defilements destroyed, venerable sir, who has lived the holy life, done what had to be done, not seeing anything further to be done for himself, nor any accumulation of what has been done, is inclined towards seclusion due to the destruction of lust, due to being free from lust; is inclined towards seclusion due to the destruction of hatred, due to being free from hatred; is inclined towards seclusion due to the destruction of delusion, due to being free from delusion. "It might be, venerable sir, that some venerable one might think thus – 'Surely this venerable one is inclined towards non-affliction regarding rules and observances as essential.' But, venerable sir, this should not be seen thus. A monk with defilements destroyed, venerable sir, who has lived the holy life, done what had to be done, (The Pāli text cuts off here.) not seeing his own loss, or the accumulation of what is done. With the destruction of lust, being free from lust, he is intent on non-affliction. With the destruction of hatred, being free from hatred, he is intent on non-affliction. With the destruction of delusion, being free from delusion, he is intent on non-affliction. With the destruction of lust, being free from lust, he is intent on the destruction of craving. With the destruction of hatred, being free from hatred, he is intent on the destruction of craving. With the destruction of delusion, being free from delusion, he is intent on the destruction of craving. With the destruction of lust, being free from lust, he is intent on the destruction of clinging. With the destruction of hatred, being free from hatred, he is intent on the destruction of clinging. With the destruction of delusion, being free from delusion, he is intent on the destruction of clinging. With the destruction of lust, being free from lust, he is intent on non-delusion. With the destruction of hatred, being free from hatred, he is intent on non-delusion. With the destruction of delusion, being free from delusion, he is intent on non-delusion. Thus, venerable sir, for a bhikkhu whose mind is rightly liberated, even if very strong visible forms come within the range of the eye, they do not overpower his mind. His mind remains unmixed, steadfast, having attained imperturbability, and he discerns their passing away. Even if very strong sounds perceivable by the ear… Even if very strong odors perceivable by the nose… Even if very strong tastes perceivable by the tongue… Even if very strong tactile sensations perceivable by the body… Even if very strong mental phenomena come within the range of the mind, they do not overpower his mind. His mind remains unmixed, steadfast, having attained imperturbability, and he discerns their passing away. Just as, venerable sir, a solid rock mountain, without cracks or holes, a single mass. Even if a strong storm comes from the eastern direction, it does not shake it, nor make it tremble, nor make it vibrate. Even if a strong storm comes from the western direction… Even if a strong storm comes from the northern direction… Even if a strong storm comes from the southern direction, it does not shake it, nor make it tremble, nor make it vibrate. Even so, venerable sir, for a bhikkhu whose mind is thus rightly liberated, For a bhikkhu, even if very strong visible forms come within the range of the eye, they do not overwhelm his mind. His mind remains unmixed, steadfast, attaining imperturbability, and he sees their passing away. Even if very strong audible sounds, olfactory smells, gustatory tastes, tactile sensations, mental phenomena come within the range of the ear, nose, tongue, body, mind, they do not overwhelm his mind. His mind remains unmixed, steadfast, attaining imperturbability, and he sees their passing away. For one intent on renunciation, and on solitude of mind; Intent on non-affliction, and on the destruction of clinging. Intent on the destruction of craving, and on non-delusion of mind; Having seen the arising of the sense bases, the mind is rightly liberated. For that bhikkhu, rightly liberated, whose mind is peaceful; There is no accumulation of what has been done, and nothing more to be done. Just as a solid rock, is not stirred by the wind; So too forms, tastes, sounds, smells, and touches, all of them, Desirable and undesirable things do not perturb such a one; His mind stands firm, fully liberated, and he sees their passing away. The first. 2. The Discourse on Phagguna 56. Now at that time the Venerable Phagguna was afflicted, suffering, gravely ill. Then the Venerable Ananda approached the Blessed One;