Other Translations: Deutsch
From:
Aį¹
guttara NikÄya 6.55 Numbered Discourses 6.55
6. MahÄvagga 6. The Great Chapter
Soį¹asutta With Soį¹a
Evaį¹ me sutaį¹āSo I have heard.
ekaį¹ samayaį¹ bhagavÄ rÄjagahe viharati gijjhakÅ«į¹e pabbate. At one time the Buddha was staying near RÄjagaha, on the Vultureās Peak Mountain.
Tena kho pana samayena ÄyasmÄ soį¹o rÄjagahe viharati sÄ«tavanasmiį¹. Now at that time Venerable Soį¹a was staying near RÄjagaha in the Cool Grove.
Atha kho Äyasmato soį¹assa rahogatassa paį¹isallÄ«nassa evaį¹ cetaso parivitakko udapÄdi: Then as he was in private retreat this thought came to his mind,
āye kho keci bhagavato sÄvakÄ ÄraddhavÄ«riyÄ viharanti, ahaį¹ tesaį¹ aƱƱataro. āI am one of the Buddhaās most energetic disciples.
Atha ca pana me na anupÄdÄya Äsavehi cittaį¹ vimuccati, saį¹vijjanti kho pana me kule bhogÄ, sakkÄ bhogÄ ca bhuƱjituį¹ puƱƱÄni ca kÄtuį¹. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
YannÅ«nÄhaį¹ sikkhaį¹ paccakkhÄya hÄ«nÄyÄvattitvÄ bhoge ca bhuƱjeyyaį¹ puƱƱÄni ca kareyyanāti. Why donāt I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?ā
Atha kho bhagavÄ Äyasmato soį¹assa cetasÄ cetoparivitakkamaƱƱÄyaāseyyathÄpi nÄma balavÄ puriso samiƱjitaį¹ vÄ bÄhaį¹ pasÄreyya, pasÄritaį¹ vÄ bÄhaį¹ samiƱjeyya; evamevaį¹ khoāgijjhakÅ«į¹e pabbate antarahito sÄ«tavane Äyasmato soį¹assa sammukhe pÄturahosi. Then the Buddha knew what Venerable Soį¹a was thinking. As easily as a strong person would extend or contract their arm, he vanished from the Vultureās Peak and reappeared in the Cool Grove in front of Soį¹a,
NisÄ«di bhagavÄ paƱƱatte Äsane. and sat on the seat spread out.
ÄyasmÄpi kho soį¹o bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Soį¹a bowed to the Buddha and sat down to one side.
Ekamantaį¹ nisinnaį¹ kho Äyasmantaį¹ soį¹aį¹ bhagavÄ etadavoca: The Buddha said to him,
āNanu te, soį¹a, rahogatassa paį¹isallÄ«nassa evaį¹ cetaso parivitakko udapÄdi: āSoį¹a, as you were in private retreat didnāt this thought come to your mind:
āye kho keci bhagavato sÄvakÄ ÄraddhavÄ«riyÄ viharanti, ahaį¹ tesaį¹ aƱƱataro. āI am one of the Buddhaās most energetic disciples.
Atha ca pana me na anupÄdÄya Äsavehi cittaį¹ vimuccati, saį¹vijjanti kho pana me kule bhogÄ, sakkÄ bhogÄ ca bhuƱjituį¹ puƱƱÄni ca kÄtuį¹. Yet my mind is not freed from defilements by not grasping. But my family has wealth. I could enjoy that wealth and make merit.
YannÅ«nÄhaį¹ sikkhaį¹ paccakkhÄya hÄ«nÄyÄvattitvÄ bhoge ca bhuƱjeyyaį¹ puƱƱÄni ca kareyyanāāti? Why donāt I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?āā
āEvaį¹, bhanteā. āYes, sir.ā
āTaį¹ kiį¹ maƱƱasi, soį¹a, āWhat do you think, Soį¹a?
kusalo tvaį¹ pubbe agÄriyabhÅ«to vÄ«į¹Äya tantissareāti? When you were still a layman, werenāt you a good player of the arched harp?ā
āEvaį¹, bhanteā. āYes, sir.ā
āTaį¹ kiį¹ maƱƱasi, soį¹a, yadÄ te vÄ«į¹Äya tantiyo accÄyatÄ honti, api nu te vÄ«į¹Ä tasmiį¹ samaye saravatÄ« vÄ hoti kammaĆ±Ć±Ä vÄāti? āWhen your harpās strings were tuned too tight, was it resonant and playable?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āTaį¹ kiį¹ maƱƱasi, soį¹a, yadÄ te vÄ«į¹Äya tantiyo atisithilÄ honti, api nu te vÄ«į¹Ä tasmiį¹ samaye saravatÄ« vÄ hoti kammaĆ±Ć±Ä vÄāti? āWhen your harpās strings were tuned too slack, was it resonant and playable?ā
āNo hetaį¹, bhanteā. āNo, sir.ā
āYadÄ pana te, soį¹a, vÄ«į¹Äya tantiyo na accÄyatÄ honti nÄtisithilÄ same guį¹e patiį¹į¹hitÄ, api nu te vÄ«į¹Ä tasmiį¹ samaye saravatÄ« vÄ hoti kammaĆ±Ć±Ä vÄāti? āBut when your harpās strings were tuned neither too tight nor too slack, but fixed at an even tension, was it resonant and playable?ā
āEvaį¹, bhanteā. āYes, sir.ā
āEvamevaį¹ kho, soį¹a, accÄraddhavÄ«riyaį¹ uddhaccÄya saį¹vattati, atisithilavÄ«riyaį¹ kosajjÄya saį¹vattati. āIn the same way, Soį¹a, when energy is too forceful it leads to restlessness. When energy is too slack it leads to laziness.
TasmÄtiha tvaį¹, soį¹a, vÄ«riyasamathaį¹ adhiį¹į¹haha, indriyÄnaƱca samataį¹ paį¹ivijjha, tattha ca nimittaį¹ gaį¹hÄhÄ«āti. So, Soį¹a, you should focus on energy and serenity, find a balance of the faculties, and learn the pattern of this situation.ā
āEvaį¹, bhanteāti kho ÄyasmÄ soį¹o bhagavato paccassosi. āYes, sir,ā Soį¹a replied.
Atha kho bhagavÄ Äyasmantaį¹ soį¹aį¹ iminÄ ovÄdena ovaditvÄāseyyathÄpi nÄma balavÄ puriso samiƱjitaį¹ vÄ bÄhaį¹ pasÄreyya, pasÄritaį¹ vÄ bÄhaį¹ samiƱjeyya; evamevaį¹ khoāsÄ«tavane antarahito gijjhakÅ«į¹e pabbate pÄturahosi. After advising Soį¹a 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 Vultureās Peak.
Atha kho ÄyasmÄ soį¹o aparena samayena vÄ«riyasamathaį¹ adhiį¹į¹hÄsi, indriyÄnaƱca samataį¹ paį¹ivijjhi, tattha ca nimittaį¹ aggahesi. After some time Soį¹a focused on energy and serenity, found a balance of the faculties, and learned the pattern of this situation.
Atha kho ÄyasmÄ soį¹o eko vÅ«pakaį¹į¹ho appamatto ÄtÄpÄ« pahitatto viharanto nacirassevaāyassatthÄya kulaputtÄ sammadeva agÄrasmÄ anÄgÄriyaį¹ pabbajanti, tadanuttaraį¹ābrahmacariyapariyosÄnaį¹ diį¹į¹heva dhamme sayaį¹ abhiĆ±Ć±Ä sacchikatvÄ upasampajja vihÄsi. Then Soį¹a, 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.
āKhÄ«į¹Ä jÄti, vusitaį¹ brahmacariyaį¹, kataį¹ karaį¹Ä«yaį¹, nÄparaį¹ itthattÄyÄāti abbhaƱƱÄsi. He understood: āRebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.ā
AƱƱataro ca panÄyasmÄ soį¹o arahataį¹ ahosi. And Venerable Soį¹a became one of the perfected.
Atha kho Äyasmato soį¹assa arahattappattassa etadahosi: Then, when Soį¹a had attained perfection, he thought,
āyannÅ«nÄhaį¹ yena bhagavÄ tenupasaį¹
kameyyaį¹; upasaį¹
kamitvÄ bhagavato santike aƱƱaį¹ byÄkareyyanāti. āWhy donāt I go to the Buddha and declare my enlightenment in his presence?ā
Atha kho ÄyasmÄ soį¹o yena bhagavÄ tenupasaį¹
kami; upasaį¹
kamitvÄ bhagavantaį¹ abhivÄdetvÄ ekamantaį¹ nisÄ«di. Ekamantaį¹ nisinno kho ÄyasmÄ soį¹o bhagavantaį¹ etadavoca: Then Soį¹a went up to the Buddha, bowed, sat down to one side, and said to him:
āYo so, bhante, bhikkhu arahaį¹ khÄ«į¹Äsavo vusitavÄ katakaraį¹Ä«yo ohitabhÄro anuppattasadattho parikkhÄ«į¹abhavasaį¹yojano sammadaƱƱÄvimutto, so cha į¹hÄnÄni adhimutto hotiāāSir, a mendicant who is perfectedāwith 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 fetter of continued existence, and is rightly freed through enlightenmentāis dedicated to six things.
nekkhammÄdhimutto hoti, pavivekÄdhimutto hoti, abyÄpajjÄdhimutto hoti, taį¹hÄkkhayÄdhimutto hoti, upÄdÄnakkhayÄdhimutto hoti, asammohÄdhimutto hoti. They are dedicated to renunciation, seclusion, kindness, the ending of craving, the ending of grasping, and mental clarity.
SiyÄ kho pana, bhante, idhekaccassa Äyasmato evamassa: It may be, sir, that one of the venerables here thinks:
ākevalaį¹saddhÄmattakaį¹ nÅ«na ayamÄyasmÄ nissÄya nekkhammÄdhimuttoāti. āMaybe this venerable is dedicated to renunciation solely out of mere faith.ā
Na kho panetaį¹, bhante, evaį¹ daį¹į¹habbaį¹. But it should not be seen like this.
KhÄ«į¹Äsavo, bhante, bhikkhu vusitavÄ katakaraį¹Ä«yo karaį¹Ä«yaį¹ attano asamanupassanto katassa vÄ paį¹icayaį¹ khayÄ rÄgassa vÄ«tarÄgattÄ nekkhammÄdhimutto hoti, khayÄ dosassa vÄ«tadosattÄ nekkhammÄdhimutto hoti, khayÄ mohassa vÄ«tamohattÄ nekkhammÄdhimutto hoti. A mendicant with defilements ended does not see in themselves anything more to do, or anything that needs improvement. Theyāre dedicated to renunciation because theyāre free of greed, hate, and delusion with the end of greed, hate, and delusion.
SiyÄ kho pana, bhante, idhekaccassa Äyasmato evamassa: It may be, sir, that one of the venerables here thinks:
ālÄbhasakkÄrasilokaį¹ nÅ«na ayamÄyasmÄ nikÄmayamÄno pavivekÄdhimuttoāti. āMaybe this venerable is dedicated to seclusion because they enjoy possessions, honor, and popularity.ā
Na kho panetaį¹, bhante, evaį¹ daį¹į¹habbaį¹. But it should not be seen like this. ā¦
KhÄ«į¹Äsavo, bhante, bhikkhu vusitavÄ katakaraį¹Ä«yo karaį¹Ä«yaį¹ attano asamanupassanto katassa vÄ paį¹icayaį¹ khayÄ rÄgassa vÄ«tarÄgattÄ pavivekÄdhimutto hoti, khayÄ dosassa vÄ«tadosattÄ pavivekÄdhimutto hoti, khayÄ mohassa vÄ«tamohattÄ pavivekÄdhimutto hoti.
SiyÄ kho pana, bhante, idhekaccassa Äyasmato evamassa: It may be, sir, that one of the venerables here thinks:
āsÄ«labbataparÄmÄsaį¹ nÅ«na ayamÄyasmÄ sÄrato paccÄgacchanto abyÄpajjÄdhimuttoāti. āMaybe this venerable is dedicated to kindness because they believe that adhering to precepts and observances is essential.ā
Na kho panetaį¹, bhante, evaį¹ daį¹į¹habbaį¹. But it should not be seen like this. ā¦
KhÄ«į¹Äsavo, bhante, bhikkhu vusitavÄ katakaraį¹Ä«yo karaį¹Ä«yaį¹ attano asamanupassanto katassa vÄ paį¹icayaį¹ khayÄ rÄgassa vÄ«tarÄgattÄ abyÄpajjÄdhimutto hoti, khayÄ dosassa vÄ«tadosattÄ abyÄpajjÄdhimutto hoti, khayÄ mohassa vÄ«tamohattÄ abyÄpajjÄdhimutto hoti.
KhayÄ rÄgassa vÄ«tarÄgattÄ taį¹hÄkkhayÄdhimutto hoti, khayÄ dosassa vÄ«tadosattÄ taį¹hÄkkhayÄdhimutto hoti, khayÄ mohassa vÄ«tamohattÄ taį¹hÄkkhayÄdhimutto hoti. Theyāre dedicated to the ending of craving because theyāre free of greed, hate, and delusion with the end of greed, hate, and delusion.
KhayÄ rÄgassa vÄ«tarÄgattÄ upÄdÄnakkhayÄdhimutto hoti, khayÄ dosassa vÄ«tadosattÄ upÄdÄnakkhayÄdhimutto hoti, khayÄ mohassa vÄ«tamohattÄ upÄdÄnakkhayÄdhimutto hoti. Theyāre dedicated to the ending of grasping because theyāre free of greed, hate, and delusion with the end of greed, hate, and delusion.
KhayÄ rÄgassa vÄ«tarÄgattÄ asammohÄdhimutto hoti, khayÄ dosassa vÄ«tadosattÄ asammohÄdhimutto hoti, khayÄ mohassa vÄ«tamohattÄ asammohÄdhimutto hoti. Theyāre dedicated to clarity of mind because theyāre free of greed, hate, and delusion with the end of greed, hate, and delusion.
Evaį¹ sammÄ vimuttacittassa, bhante, bhikkhuno bhusÄ cepi cakkhuviƱƱeyyÄ rÅ«pÄ cakkhussa ÄpÄthaį¹ Ägacchanti, nevassa cittaį¹ pariyÄdiyanti. When a mendicantās mind is rightly freed like this, even if compelling sights come into the range of vision they donāt overcome their mind.
AmissÄ«katamevassa cittaį¹ hoti į¹hitaį¹ ÄneƱjappattaį¹ vayaƱcassÄnupassati. The mind remains untainted. It is steady, imperturbable, observing disappearance.
BhusÄ cepi sotaviƱƱeyyÄ saddÄ ā¦ Even if compelling sounds ā¦
ghÄnaviƱƱeyyÄ gandhÄ ā¦ smells ā¦
jivhÄviƱƱeyyÄ rasÄ ā¦ tastes ā¦
kÄyaviƱƱeyyÄ phoį¹į¹habbÄ ā¦ touches ā¦
manoviƱƱeyyÄ dhammÄ manassa ÄpÄthaį¹ Ägacchanti, nevassa cittaį¹ pariyÄdiyanti. and ideas come into the range of the mind they donāt overcome the mind.
AmissÄ«katamevassa cittaį¹ hoti į¹hitaį¹ ÄneƱjappattaį¹ vayaƱcassÄnupassati. The mind remains untainted. It is steady, imperturbable, observing disappearance.
SeyyathÄpi, bhante, selo pabbato acchiddo asusiro ekagghano. Suppose there was a mountain that was one solid mass of rock, without cracks or holes.
Atha puratthimÄya cepi disÄya Ägaccheyya bhusÄ vÄtavuį¹į¹hi neva naį¹ saį¹
kampeyya na sampakampeyya na sampavedheyya, atha pacchimÄya cepi disÄya Ägaccheyya bhusÄ vÄtavuį¹į¹hi ā¦ Even if violent storms were to blow up out of the east, the west, the north, and the south,
atha uttarÄya cepi disÄya Ägaccheyya bhusÄ vÄtavuį¹į¹hi ā¦
atha dakkhiį¹Äya cepi disÄya Ägaccheyya bhusÄ vÄtavuį¹į¹hi neva naį¹ saį¹
kampeyya na sampakampeyya na sampavedheyya; they couldnāt make it shake or rock or tremble.
evamevaį¹ kho, bhante, evaį¹ sammÄvimuttacittassa bhikkhuno bhusÄ cepi cakkhuviƱƱeyyÄ rÅ«pÄ cakkhussa ÄpÄthaį¹ Ägacchanti, nevassa cittaį¹ pariyÄdiyanti. In the same way, when a mendicantās mind is rightly freed like this, even if compelling sights come into the range of vision they donāt overcome their mind. ā¦
AmissÄ«katamevassa cittaį¹ hoti, į¹hitaį¹ ÄneƱjappattaį¹ vayaƱcassÄnupassati.
BhusÄ cepi sotaviƱƱeyyÄ saddÄ ā¦
ghÄnaviƱƱeyyÄ gandhÄ ā¦
jivhÄviƱƱeyyÄ rasÄ ā¦
kÄyaviƱƱeyyÄ phoį¹į¹habbÄ ā¦
manoviƱƱeyyÄ dhammÄ manassa ÄpÄthaį¹ Ägacchanti, nevassa cittaį¹ pariyÄdiyanti.
AmissÄ«katamevassa cittaį¹ hoti į¹hitaį¹ ÄneƱjappattaį¹ vayaƱcassÄnupassatÄ«ti. The mind remains untainted. It is steady, imperturbable, observing disappearance.
Nekkhammaį¹ adhimuttassa, When youāre dedicated to renunciation
pavivekaƱca cetaso; and seclusion of the heart;
AbyÄpajjÄdhimuttassa, when youāre dedicated to kindness
upÄdÄnakkhayassa ca. and the end of grasping;
Taį¹hÄkkhayÄdhimuttassa, when youāre dedicated to the ending of craving
asammohaƱca cetaso; and clarity of heart;
DisvÄ ÄyatanuppÄdaį¹, and youāve seen the arising of the senses,
sammÄ cittaį¹ vimuccati. your mind is rightly freed.
Tassa sammÄ vimuttassa, For that one, rightly freed,
santacittassa bhikkhuno; a mendicant with peaceful mind,
Katassa paį¹icayo natthi, thereās nothing to be improved,
karaį¹Ä«yaį¹ na vijjati. and nothing more to do.
Selo yathÄ ekagghano, As the wind cannot stir
vÄtena na samÄ«rati; a solid mass of rock,
Evaį¹ rÅ«pÄ rasÄ saddÄ, so too sights, tastes, sounds,
gandhÄ phassÄ ca kevalÄ. smells, and touchesāthe lotā
Iį¹į¹hÄ dhammÄ aniį¹į¹hÄ ca, and ideas, whether liked or disliked,
nappavedhenti tÄdino; donāt disturb the unaffected one.
į¹¬hitaį¹ cittaį¹ vippamuttaį¹, Their mind is steady and free
vayaƱcassÄnupassatÄ«āti. as they observe disappearance.ā
Paį¹hamaį¹.