I.THE GREAT CHAPTER
55(1)Soṇa
Thus have I heard.On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak.
Now on that occasion the Venerable Sona was dwelling at Rajagaha in the Cool Grove.
This is Sona Kolivisa,declarcd by the Buddha foremost among those who arouse energy(see 1:205).His verses are at Th632-44.Th 638-39 refer to the simile of the lute;Th 640-44 are identical with the verses at the end of this sutta.The story of Sona appears in an expanded version at Vin I179-85,where it leads to the Buddha's granting permission to the monks to wear sandals.
Then,while the Venerable Sona was alone in seclusion,the following course of thought arose in his mind:
"I am one of theBlessed One's most energetic disciples,
yet my mind has not been liberated from the taints by non-clinging.Now there is wealth in my family,and it is possible for me to enjoy my wealth and do meritorious deeds.
Let me then give up the training and return to the lower life,so that I can enjoy my wealth and do meritorious deeds."
Then,having known with his own mind the course of thought in the Venerable Sona's mind,just as a strong man might extend his drawn-in arm or draw in his extended arm,the Blessed One disappeared on Mount Vulture Peak and appeared in the Cool Grove in the presence of the Venerable Sona.
The Blessed One sat down on the seat prepared for him.
The Venerable Sona paid homage to the Blessed One and sat down to oneside.
The Blessed One then said to him:[375]
“Sona,when you were alone in seclusion,didn't the following course of thought arise in your mind:
"I am one of the Blessed One's most energetic disciples,
yet my mind has not been liberated from the taints by non-clinging.Now there is wealth in my family,and it is possible for me to enjoy my wealth and do meritorious deeds.
Let me then give up the training and return to the lower life,so that I can enjoy my wealth and domeritorious deeds'?"
"Yes,Bhante,"
"Tell me,Sona,in the past,when you lived at home,weren't you skilled at the lute?"
"Yes,Bhante."
"What do you think,Sona?When its strings were too tight,was your lute well tuned and easy to play?"
"No,Bhante."
"When its strings were too loose,was your lute well tuned and easy to play?"
"No,Bhante."
"But,Sona,when its strings were neither too tight nor too loose but adjusted to a balanced pitch,was your lute well tuned and easy to play?"
"Yes,Bhante."
“So too,Sona,if energy is aroused too forcefully this leads to restlessness,and if energy is too lax this leads to laziness.
Therefore,Sona,resolve on a balance of energy,achieve evenness of the spiritual faculties,and take up the object there."
Reading with Ce and Ee:Viriyasamatam adhitthaha,irdriyanam casamatam pativijjha,tatthacanimittamganhahi.Where Ce and Eehaveviriyasamatam,Be hasviriyasamatham(but just below,indriyanancasamatam).Mp(Ce)also reads viriyasamatham in the lemma.The explanation in Mp seems to support viriyasamatham_ Mp:"Resolve on evenness of energy:Resolve on serenity combined with energy(viriyasampayuttam samatham adlhitthaha).The meaning is,Link energy with serenity.'Achieve evenness of the spiritual faculties:Keep to evenness,a balance of the spiritual faculties of faith,etc.When faith is linked with wisdom and wisdom with faith;when energy is linked with concentration and concentration with energy,then the balance of the faculties is maintained.But mindfulness is useful everywhere,so it should always be strong...:Seize the object there:When such balance exists,the object can arise clearly,like the reflection of one's face in a mirror;and you should take up (ganhahi)this object—bring forth (nibbattehi)the object of serenity,of insight,of the path,and of the fruit.Thus the Buddha explained the meditation subject to him,leading up to arahantship." Chinese parallels to this passage offer quite different readings of the Buddha's injunction,as follows:TI612a28-29:"Therefore you should distinguish this time (could samatam have mutated into samayam?),examine this mark,and do not be heedless"(是故汝當分别此時。觀察此相。莫得放逸);TⅡ62c17-18:"Therefore you should practice by taking up[the object]in a balanced way;do not cling,do not be heedless,and do not grasp marks"(是故汝當平等修習摄受，莫著莫放逸、莫取相);TⅡ612b19-20:"If you can stay in the middle,this is the superior practice"(若能在中者。此則上行);TXXII 844c1-2 is closest to the Pali:"You should balance your energy,balance the faculties"(應等精進等於諸根)."Yes,Bhante,"the Venerable Sona replied.
When the Blessed One had finished giving the Venerable Sona this exhortation,just as a strong man might extend his drawn-in arm or draw in his extended arm,he disappeared in the Cool Grove and reappeared on Mount Vulture Peak.[376]
Then,some time later,the Venerable Sona resolved on a balance of energy,achieved evenness of the spiritual faculties, and took up the object there.
Then,dwelling alone,withdrawn,heedful,ardent,and resolute,in no long time the Venerable Sona realized for himself with direct knowledge,in this very life,that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness,and having entered upon it,he dwelled in it.
He directly knew:"Destroyed is birth,the spiritual life has been lived,what had to be done has been done,there is no more coming back to any state of being."
And the Venerable Sona became one of the arahants.
Having attained arahantship,the Venerable Sona thought:
"Let me go to the Blessed One
and declare final knowledge in his presence."
Then he approached the Blessed One,
paid homage to him,sat down to one side,
and said:
"Bhante,when a bhikkhu is an arahant,one whose taints are destroyed,who has lived the spiritual life,done what had tobe done,laid down the burden,reached his own goal,utterly destroyed the fetters of existence,and become completely liberated through final knowledge,he is intent upon six things:on renunciation,on solitude,on non-affliction,on the destruction of craving,on the destruction of clinging,and on non-confusion.
In Pali:nekkhammadhimutto,pavivekādhimutto,abyāpajjhidhimutto,tanhakkhayadhimutto,upadanakkhayādhimutto,asammohadhimutto.Mp says that each expression signifies arahantship.
(1)"It may be,Bhante,that some venerable one here thinks:
'Could it be that this venerable one is intent upon renunciation on account of mere faith?'
But it should not be seen in such a way.
A bhikkhu with taints destroyed,who has lived the spiritual life and done his task,does not see in himself anything further to be done or any [need to]increase what has been done.
Karaniyam attano asamanupassanto katassa vāpaticayarm.Mp glosses paticayam with "growth by repeated activity"(punappunamkaranena vaddhim). He is intent upon renunciation because he is devoid of lust through the destruction of lust;because he is devoid of hatred through the destruction of hatred;because he is devoid of delusion through the destruction of delusion.[377]
(2)"It may be that some venerable one here thinks:
'Could it be that this venerable one is intent upon solitude because he is hankering after gain,honor,and praise?'
But it should not beseen in such a way.
A bhikkhu with taints destroyed,who has lived the spiritual life and done his task,does not see in himself anything further to be done or any [need to]increase what has been done.He is intent upon solitude because he is devoid of lust through the destruction of lust;because he is devoid of hatred through the destruction of hatred;because he is devoid of delusion through the destruction of delusion.
(3)"It may be that some venerable one here thinks:
'Could it be that this venerable one is intent upon non-affliction because he has fallen back on the wrong grasp of behavior and observances as the essence?'
Silabbataparāmasam...sarato paccagacchanto.This expression normally refers to the extreme austerities of those who believe them to be the core of spiritual cultivation.See 3:78.
But it should not be seen in such away.
A bhikkhu with taints destroyed,who has lived the spiritual life and done his task,does not see in himself anything further to be done or any [need to]increase what has been done.He is intent upon non-affliction because he is devoid of lust through the destruction of lust;because he is devoid of hatred through the destruction of hatred;because he is devoid of delusion through the destruction of delusion.
(4)"...He is intent upon the destruction of craving because he is devoid of lust through the destruction of lust;because he is devoid of hatred through the destruction of hafred;because heis devoid of delusion through the destruction of delusion.
All three editions abridge the last three items as is done here.
(5)"...He is intent upon the destruction of clinging becausehe is devoid of lust through the destruction of lust;because he is devoid of hatred through the destruction of hatred;because he is devoid of delusion through the desfruction of delusion.
(6)"...He is intent upon non-confusion because he is devoid of lust through the destruction of lust;because he is devoid of hatred through the destruction of hatred;because he is devoid of delusion through the destruction of delusion.
"Bhante,when a bhikkhu is thus perfectly liberated in mind,even if powerful forms cognizable by the eye come into range of the eye,they do not obsess his mind;his mind is not at all affected.
It remains steady,attained to imperturbability,and he observes its vanishing.
Vayanc'assanupassati.Mp:"He sees the arising and vanishing of that mind"(tassa c'esa cittassa uppadampi vayampi passati).[378]
Even if powerful sounds cognizable by the ear come into range of the ear...Even if powerful odors cognizable by the nose come into range of the nose...Evenif powerful tastes cognizable by the tongue come into range of the tongue...Even if powerful tactile objects cognizable by the body come into range of the body...Even if powerful phenomena cognizable by the mind come into range of the mind,they do not obsess his mind;his mind is not at all affected.
It remains steady,attained to imperturbability,and he observes its vanishing.
"Suppose,Bhante,there were a stone mountain,without clefts or fissures,one solid mass.
If a violent rainstorm should come
from the east,it could not make it quake,wobble,and tremble;if a violent rainstorm should come from the west...from thenorth...from the south,it could not make it quake,wobble,and tremble.
So too,when a bhikkhu is thus perfectly liberated in mind,even if powerful forms cognizable by the eye come into range of the eye...
...
Even if powerful phenomena cognizable by the mind come into range of the mind,they do not obsess his mind;his mind is not at all affected.
It remains steady,attained to imperturbability,and he observes its vanishing."
If one is intent on renunciation and solitude of mind;
if one is intent on non-affliction and the destruction of clinging;
if one is intent on craving's destruction and non-confusion of mind:
when one sees the sense bases' arising,one's mind is completely liberated.
For a bhikkhu of peaceful mind,one completely liberated,
there's nothing further to be done,no [need to]increase what has been done.[379]
As a stone mountain,one solid mass,is not stirred by the wind,
so no forms and tastes,sounds,odors,and tactile objects,
and phenomena desirable or undesirable stir the stable one's mind.
His mind is steady and freed,and he observes its vanishing.