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Soṇassa pabbajjā: Soṇa’s Going-forth 'line by line'

Soṇassa pabbajjā

Summary:

Mv V 01.01 PTS: Mv V 1.11 | CS: vin.mv.05.01.01

Soṇassa pabbajjā

'Line by Line'

Soṇa’s Going-forth

by

Ven. Khematto Bhikkhu

Alternate translations/layout: Ven. Thanissaro | 'read-friendly' layout

soṇassa pabbajjā (Mv.V.1.11) Soṇa’s Going-forth

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[2] athakho soṇassa koḷivisassa etadahosi yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyanti.Then the thought occurred to Soṇa Koḷivisa, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness.”
athakho tāni asīti gāmikasahassāni bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.Then the 80,000 villagers, having delighted in the Blessed One’s words and expressed their approval, got up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and left.
(Mv.V.1.12) athakho soṇo koḷiviso acirapakkantesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Soṇa Koḷivisa, not long after the 80,000 villagers had left, went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side.
ekamantaṁ nisinno kho soṇo koḷiviso bhagavantaṁ etadavoca yathā yathāhaṁ bhante bhagavatā dhammaṁ desitaṁ ājānāmi nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ icchāmahaṁ bhante kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ pabbājetu maṁ bhante bhagavāti.As he was sitting there, he said to the Blessed One, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Lord, may the Blessed One give me the Going-forth.”
alattha kho soṇo koḷiviso bhagavato santike pabbajjaṁ alattha upasampadaṁ.So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance.
acirupasampanno ca panāyasmā soṇo sītavane viharati.Not long after his acceptance, Ven. Soṇa was staying in the Cool Grove. AN 6.55 AN 6:55: Soṇa Sutta]
(Mv.V.1.13) tassa accāraddhaviriyassa caṅkamato pādā bhijjiṁsu.As he practiced walking meditation with over-aroused persistence, his feet split.
caṅkamo lohitena phuṭṭho hoti seyyathāpi gavāghātanaṁ.The walking path was covered in blood as if cows had been slaughtered.
athakho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ye kho keci bhagavato sāvakā āraddhaviriyā viharanti ahantesaṁ aññataro atha ca pana me nānupādāya āsavehi cittaṁ vimuccati saṁvijjanti kho pana me kule bhogā sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyanti.Then, as Ven. Soṇa was alone in seclusion, this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to return to the lower life, enjoy wealth, and make merit?”
(Mv.V.1.14) athakho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva gijjhakūṭe pabbate antarahito sītavane pāturahosi.Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness — just as a strong man might extend his flexed arm or flex his extended arm — disappeared from Vulture Peak Mountain and appeared in the Cool Wood.
athakho bhagavā sambahulehi bhikkhūhi saddhiṁ senāsanacārikaṁ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami.Then the Blessed One, walking on an inspection tour of the lodgings with several monks, went to Ven. Soṇa’s walking path.
addasā kho bhagavā āyasmato soṇassa caṅkamaṁ lohitena phuṭṭhaṁ disvāna bhikkhū āmantesi kassa nvāyaṁ bhikkhave caṅkamo lohitena phuṭṭho seyyathāpi gavāghātananti.The Blessed One saw Ven. Soṇa’s walking path covered in blood and, on seeing it, addressed the monks, “Monks, whose walking path is this — covered in blood as if cows have been slaughtered?”
(Mv.V.1.15) āyasmato bhante soṇassa accāraddhaviriyassa caṅkamato pādā bhijjiṁsu tassāyaṁ caṅkamo lohitena phuṭṭho seyyathāpi gavāghātananti.“Lord, this is the walking path of Ven. Soṇa, whose persistence is over-aroused: His feet split, so this walking path of his is covered in blood as if cows have been slaughtered.”
athakho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out.
āyasmāpi kho soṇo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Ven. Soṇa, after bowing down to the Blessed One, also sat to one side.
ekamantaṁ nisinnaṁ kho āyasmantaṁ soṇaṁ bhagavā etadavoca nanu te soṇa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ye kho keci bhagavato sāvakā āraddhaviriyā viharanti ahantesaṁ aññataro atha ca pana me nānupādāya āsavehi cittaṁ vimuccati saṁvijjanti kho pana me kule bhogā sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyanti.As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to, return to the lower life, enjoy wealth, and make merit?’”
evaṁ bhanteti.“Yes, lord.”
taṁ kiṁ maññasi soṇa kusalo tvaṁ pubbe āgārikabhūto vīṇāya tantissareti.“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”
evaṁ bhanteti.“Yes, lord.”
taṁ kiṁ maññasi soṇa yadā te vīṇāya tantiyo accāyikā honti apinu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vāti.“And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?”
no hetaṁ bhanteti.“No, lord.”
(Mv.V.1.16) taṁ kiṁ maññasi soṇa yadā te vīṇāya tantiyo atisithilā honti apinu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vāti.“And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?”
no hetaṁ bhanteti.“No, lord.”
taṁ kiṁ maññasi soṇa yadā te vīṇāya tantiyo neva accāyikā honti nātisithilā same guṇe patiṭṭhitā apinu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vāti.“And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?”
evaṁ bhanteti.“Yes, lord.”
evameva kho soṇa accāraddhaviriyaṁ uddhaccāya saṁvattati atilīnaviriyaṁ kosajjāya saṁvattati“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness.
(Mv.V.1.17) tasmātiha tvaṁ soṇa viriyasamataṁ adhiṭṭhāhi indriyānañca samataṁ paṭivijjha tattha ca nimittaṁ gaṇhāhīti.“Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.”
evaṁ bhanteti kho āyasmā soṇo bhagavato paccassosi.“Yes, lord,” Ven. Soṇa responded to the Blessed One.
athakho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva sītavane āyasmato soṇassa pamukhe antarahito gijjhakūṭe pabbate pāturahosi.Then, having given this exhortation to Ven. Soṇa, the Blessed One — as a strong man might extend his flexed arm or flex his extended arm — disappeared from the Cool Wood and appeared on Vulture Peak Mountain.
(Mv.V.1.18) athakho āyasmā soṇo aparena samayena viriyasamataṁ adhiṭṭhāsi indriyānañca samataṁ paṭivijjhi tattha ca nimittaṁ aggahesi.So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme.
athakho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti abbhaññāsi.Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”
aññataro ca panāyasmā soṇo arahataṁ ahosi.And thus Ven. Soṇa became another one of the arahants.
(Mv.V.1.19) [3] athakho āyasmato soṇassa arahattaṁ pattassa etadahosi yannūnāhaṁ bhagavato santike aññaṁ byākareyyanti.Then, on the attainment of arahantship, the thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?”
athakho āyasmā soṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavocaAs he was sitting there he said to the Blessed One:
(Mv.V.1.20) yo so bhante bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto so chaṭṭhānāni adhimutto hoti nekkhammādhimutto hoti pavivekādhimutto hoti abyāpajjhādhimutto hoti upādānakkhayādhimutto hoti taṇhakkhayādhimutto hoti asammohādhimutto hoti“Lord, when a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: He is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging/sustenance, the ending of craving, & non-deludedness.
(Mv.V.1.21) siyā kho pana bhante idhekaccassa āyasmato evamassa kevalaṁ saddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimuttoti na kho panetaṁ bhante evaṁ daṭṭhabbaṁ“Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on a measure of conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way.
khīṇāsavo bhante bhikkhu vusitavā katakaraṇīyo karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.
khayā rāgassa vītarāgattā nekkhammādhimutto hoti khayā dosassa vītadosattā nekkhammādhimutto hoti khayā mohassa vītamohattā nekkhammādhimutto hoti“It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.
(Mv.V.1.22) siyā kho pana bhante idhekaccassa āyasmato evamassa lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimuttoti na kho panetaṁ bhante evaṁ daṭṭhabbaṁ“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion,’ but it should not be seen in that way.
khīṇāsavo bhante bhikkhu vusitavā katakaraṇīyo karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.
khayā rāgassa vītarāgattā pavivekādhimutto hoti khayā dosassa vītadosattā pavivekādhimutto hoti khayā mohassa vītamohattā pavivekādhimutto hoti“It is because of the ending of passion, because of his being free of passion, that he is dedicated to seclusion. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to seclusion. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to seclusion.
(Mv.V.1.23) siyā kho pana bhante idhekaccassa āyasmato evamassa sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjhādhimuttoti na kho panetaṁ bhante evaṁ daṭṭhabbaṁ“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ but it should not be seen in that way.
khīṇāsavo bhante bhikkhu vusitavā katakaraṇīyo karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.
khayā rāgassa vītarāgattā abyāpajjhādhimutto hoti khayā dosassa vītadosattā abyāpajjhādhimutto hoti khayā mohassa vītamohattā abyāpajjhādhimutto hoti“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness.
(Mv.V.1.24) khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti khayā dosassa vītadosattā upādānakkhayādhimutto hoti khayā mohassa vītamohattā upādānakkhayādhimutto hoti“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of clinging/sustenance.
khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti khayā dosassa vītadosattā taṇhakkhayādhimutto hoti khayā mohassa vītamohattā taṇhakkhayādhimutto hoti“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of craving. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of craving. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving.
khayā rāgassa vītarāgattā asammohādhimutto hoti khayā dosassa vītadosattā asammohādhimutto hoti khayā mohassa vītamohattā asammohādhimutto hoti“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-deludedness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-deludedness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-deludedness.
(Mv.V.1.25) evaṁ sammāvimuttacittacittassa [ME: evaṃ sammā vimuttacittassa] bhante bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati“Lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.
bhusā cepi sotaviññeyyā saddā …“And even if powerful sounds cognizable by the ear …
ghānaviññeyyā gandhā …“aromas cognizable by the nose …
jivhāviññeyyā rasā …“flavors cognizable by the tongue …
kāyaviññeyyā phoṭṭhabbā …“tactile sensations cognizable by the body…
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati“(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.
(Mv.V.1.26) seyyathāpi bhante selo pabbato acchiddo asusiro ekaghano puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya“Just as if there were a mountain of rock — without cracks, without fissures, one solid mass — and then from the east there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake.
pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi .pe.“And then from the west there were to come a powerful storm of wind & rain …
uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi .pe.“And then from the north there were to come a powerful storm of wind & rain …
dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya“And then from the south there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake.
evameva kho bhante evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati“In the same way, lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.
bhusā cepi sotaviññeyyā saddā …“And even if powerful sounds cognizable by the ear …
ghānaviññeyyā gandhā …“aromas cognizable by the nose …
jivhāviññeyyā rasā …“flavors cognizable by the tongue …
kāyaviññeyyā phoṭṭhabbā …“tactile sensations cognizable by the body…
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti.“(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.
(Mv.V.1.27) [4] nekkhammaṁ adhimuttassa pavivekañca cetaso abyāpajjhādhimuttassa upādānakkhayassa ca“When one’s awareness is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging,
taṇhakkhayādhimuttassa asammohañca cetaso disvā āyatanuppādaṁ sammā cittaṁ vimuccatithe ending of craving, & non-deludedness, seeing the arising of the sense media, the mind is rightly released.
tassa sammāvimuttassa santacittassa bhikkhuno katassa paṭicayo natthi karaṇīyaṁ na vijjati.For that monk, rightly released, his mind at peace, there’s nothing to be done, nothing to add to what’s done.
selo yathā ekaghano vātena na samīrati evaṁ rūpā rasā saddā gandhā phassā ca kevalā iṭṭhā dhammā aniṭṭhā ca nappavedhenti tādino ṭhitaṁ cittaṁ vippamuttaṁ vayañcassānupassatīti.As a single mass of rock isn’t moved by the wind, even so all forms, flavors, sounds, aromas, contacts, ideas desirable & not, have no effect on one who is Such. The mind —still, totally released— focuses on their passing away.”

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en/tipitaka/vin/mv/mv05/mv.05.01.01.khem_enpi.txt · Last modified: 2022/03/24 13:49 by Johann