Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare pavatte pabbate. Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. At that time, the venerable |Mahākaccāna::foremost disciple of the Buddha in explaining a brief instruction in detail; lit. great descendant of Kati [mahākaccāna]| was residing in the country of Avanti, on the Pavatta mountain at |Kuraraghara::name of a town in Avanti; lit. eagle’s home [kuraraghara]|. And at that time, the lay disciple Soṇa Kuṭikaṇṇa was the attendant of the venerable Mahākaccāna.
Atha kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Then, while the lay disciple Soṇa Kuṭikaṇṇa was alone in seclusion, the following |reflection::contemplation, train of thought [parivitakka]| arose in his mind: “As I understand the venerable Mahākaccāna’s teaching of the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, it is not easy for someone living a household life to lead the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| completely perfect and pure as a polished shell. What if I were to shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness?”
Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
Then the lay disciple Soṇa Kuṭikaṇṇa approached where the venerable Mahākaccāna was. Having drawn near, he bowed down to venerable Mahākaccāna and sat down to one side. Seated there, the lay disciple Soṇa Kuṭikaṇṇa said to the venerable Mahākaccāna:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
“Here, venerable sir, while I was alone in seclusion, this reflection arose in my mind: ‘As I understand the venerable Mahākaccāna’s teaching of the Dhamma, it is not easy for someone living a household life to lead the spiritual life completely perfect and pure as a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’ May venerable Mahākaccāna please give me the going forth.”
Evaṁ vutte, āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
When this was said, the venerable Mahākaccāna replied to the lay disciple Soṇa Kuṭikaṇṇa: “It is hard to lead the spiritual life for one’s entire life, eating only one meal a day and sleeping alone. Come now, Soṇa, while remaining as a householder, practice according to the instructions of the |Buddhas::Awakened Ones [buddhā]|, leading the spiritual life at suitable times, eating only one meal a day and sleeping alone.” Then the |intention to become a monastic::determination to be ordained [pabbajjābhisaṅkhāra]| that had arisen in the lay disciple Soṇa Kuṭikaṇṇa subsided.
Dutiyampi kho …pe… dutiyampi kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca: “dukkaraṁ kho, soṇa, yāvajīvaṁ ekabhattaṁ ekaseyyaṁ brahmacariyaṁ. Iṅgha tvaṁ, soṇa, tattheva āgārikabhūto samāno buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekabhattaṁ ekaseyyaṁ brahmacariyan”ti. Dutiyampi kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭipassambhi.
For a second time, ... the venerable Mahākaccāna said to the lay disciple Soṇa Kuṭikaṇṇa: “It is hard to lead the spiritual life for one’s entire life, eating only one meal a day and sleeping alone. Come now, Soṇa, while remaining as a householder, practice according to the instructions of the Buddhas, leading the spiritual life at suitable times, eating only one meal a day and sleeping alone.” Then, for a second time, the intention to become a monastic that had arisen in the lay disciple Soṇa Kuṭikaṇṇa subsided.
Tatiyampi kho soṇassa upāsakassa kuṭikaṇṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca:
For a third time, while the lay disciple Soṇa Kuṭikaṇṇa was alone in seclusion, this reflection arose in his mind: “As I understand the venerable Mahākaccāna’s teaching of the Dhamma, it is not easy for someone living a household life to lead the spiritual life completely perfect and pure as a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?” Then for a third time, the lay disciple Soṇa Kuṭikaṇṇa approached where the venerable Mahākaccāna was. Having drawn near, he bowed down to venerable Mahākaccāna and sat down to one side. Seated there, the lay disciple Soṇa Kuṭikaṇṇa said to the venerable Mahākaccāna:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘yathā yathā kho ayyo mahākaccāno dhammaṁ deseti nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
“Here, venerable sir, while I was alone in seclusion, this reflection arose in my mind: ‘As I understand the venerable Mahākaccāna’s teaching of the Dhamma, it is not easy for someone living a household life to lead the spiritual life completely perfect and pure as a polished shell. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’ May venerable Mahākaccāna please give me the going forth.”
Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātetvā āyasmantaṁ soṇaṁ upasampādesi.
Then the venerable Mahākaccāna gave the going forth to the lay disciple Soṇa Kuṭikaṇṇa. Now, at that time, the southern country of Avanti had but few bhikkhus. So, after three years, with great difficulty and trouble, the venerable Mahākaccāna gathered together a |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| consisting of ten bhikkhus from here and there to confer higher ordination upon the venerable Soṇa.
Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: “na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me: ‘so bhagavā īdiso ca īdiso cā’ti. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
Then, when the venerable Soṇa had completed the rains retreat, while he was alone in seclusion, this reflection arose in his mind: “I have not yet seen the Blessed One face-to-face. I have only heard it said: ‘The Blessed One is of such-and-such qualities.’ If my preceptor were to grant permission, I would go to see that Blessed One, the Arahant, the perfectly Awakened One.”
Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca:
Then, when it was evening, the venerable Soṇa emerged from seclusion and approached where venerable Mahākaccāna was. Having drawn near, he bowed down to the venerable Mahākaccāna and sat down to one side. Seated there, the venerable Soṇa said to the venerable Mahākaccāna:
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘na kho me so bhagavā sammukhā diṭṭho, api ca sutoyeva me—so bhagavā īdiso ca īdiso cā’ti. Sace maṁ upajjhāyo anujāneyya, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhan”ti.
“Here, venerable sir, while I was alone in seclusion, this reflection arose in my mind: ‘I have not yet seen the Blessed One face-to-face. I have only heard it said: The Blessed One is of such-and-such qualities.’ If my preceptor were to grant permission, I would go to see that Blessed One, the Arahant, the perfectly Awakened One.”
“Sādhu sādhu, soṇa; gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Disvāna mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.
“Excellent, Soṇa, excellent. Go and see that Blessed One, the Arahant, the perfectly Awakened One. You will see that Blessed One who is |graceful::pleasing, elegant [pāsādika]| and |inspiring confidence::worthy of faith [pasādanīya]|, |calm::at peace [santindriya]| and with a peaceful mind, having arrived at the highest self-mastery and |tranquility::serenity, equilibrium of mind [samatha]|, like a |nāga::noble person, epithet of an Arahant [nāga]| — |tamed::trained, mastered [danta]|, |guarded::protected, kept watch over [gutta]|, and |with restrained senses::mentally controlled [yatindriya]|. When you see him, bow with your head at his feet on my behalf, and ask: ‘Venerable sir, my preceptor, the venerable Mahākaccāna, bows with his head at the Blessed One’s feet, and asks whether the Blessed One is well and healthy, nimble, strong, and dwelling comfortably.’”
“Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca: “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.
“Yes, venerable sir,” the venerable Soṇa replied, having delighted and rejoiced in the venerable Mahākaccāna’s words. Rising from his seat, he bowed down to the venerable Mahākaccāna, and circumambulated him with his right side toward him. After having set his dwelling in order, taking his alms bowl and robe, he set out on a walking tour toward Sāvatthi. Walking gradually, he arrived at Sāvatthi, to Jeta’s Grove, Anāthapiṇḍika’s park. There he approached the Blessed One. Having drawn near, he bowed down to the Blessed one and sat down to one side. Seated there, the venerable Soṇa said to the Blessed One: “Venerable sir, my preceptor, the venerable Mahākaccāna, bows with his head at the Blessed One’s feet, and asks whether the Blessed One is well and healthy, nimble, strong, and dwelling comfortably.”
“Kacci, bhikkhu, khamanīyaṁ, kacci yāpanīyaṁ, kaccisi appakilamathena addhānaṁ āgato, na ca piṇḍakena kilantosī”ti?
“Bhikkhu, I hope you’re bearing up, I hope you are managing. And I hope you arrived from your journey with little tiredness, without having any trouble getting alms food.”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā, appakilamathena cāhaṁ, bhante, addhānaṁ āgato, na ca piṇḍakena kilantomhī”ti.
“I am bearing up, Blessed One, I am managing. And I have arrived on my journey with little tiredness, without having any trouble getting alms food.”
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti. Atha kho āyasmato ānandassa etadahosi: “yassa kho maṁ bhagavā āṇāpeti: ‘imassānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti. Yasmiṁ vihāre bhagavā viharati, tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.
Then the Blessed One said to the venerable Ānanda: “Ānanda, prepare a lodging for this visiting bhikkhu.” Then it occurred to the venerable Ānanda: “When the Blessed One instructs me: ‘Ānanda, prepare a lodging for this visiting bhikkhu,’ the Blessed One wishes to stay in the same dwelling together with that bhikkhu — that is, the Blessed One wishes to stay in the same dwelling together with the venerable Soṇa.” So in the dwelling where the Blessed One was staying, the venerable Ānanda prepared a lodging for the venerable Soṇa.
Atha kho bhagavā bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Āyasmāpi kho soṇo bahudeva rattiṁ abbhokāse nisajjāya vītināmetvā pāde pakkhāletvā vihāraṁ pāvisi. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi: “paṭibhātu taṁ, bhikkhu, dhammo bhāsitun”ti.
Then the Blessed One, having spent much of the night sitting [in meditation] in the open air, washed his feet and entered his dwelling. The venerable Soṇa likewise, having spent much of the night sitting [in meditation] in the open air, washed his feet and entered his dwelling. In the last watch of the night, before dawn, the Blessed One arose and said to the venerable Soṇa: “Speak some Dhamma, bhikkhu, as you feel inspired.”
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissutvā soḷasa aṭṭhakavaggikāni sabbāneva sarena abhaṇi. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhanumodi: “sādhu sādhu, bhikkhu, suggahitāni te, bhikkhu, soḷasa aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni, kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā. Kati vassosi tvaṁ, bhikkhū”ti?
“Yes, venerable sir,” the venerable Soṇa replied to the Blessed One, and then he recited in full, |melodiously::sweetly; also means from memory, recollection [sarena]|, the sixteen discourses |of the Atthakavagga::belonging to the fourth chapter of the Sutta Nipāta; lit. consisting of groups of eight [aṭṭhakavaggika]|. When the venerable Soṇa had finished his melodious recitation, the Blessed One expressed his approval: “Excellent, bhikkhu, excellent. Those sixteen discourses of the Atthakavagga have been well learned, well attended to, and well retained by you. You are endowed with speech that is lovely — well enunciated, distinct, fluent, and expressive of meaning. How many years have you been ordained, bhikkhu?”
“Ekavasso ahaṁ, bhagavā”ti.
“One year, Blessed One.”
“Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti?
“But bhikkhu, why did you delay for so long?”
“Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo; api ca sambādho gharāvāso bahukicco bahukaraṇīyo”ti.
“For a long time, venerable sir, I had seen the unsatisfactoriness in sensual pleasures. But the household life is confined, busy, and with lots to do.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Disvā ādīnavaṁ loke,
ñatvā dhammaṁ nirūpadhiṁ;
Ariyo na ramatī pāpe,
pāpe na ramatī sucī”ti.
“Having seen the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in the world,
and having known the Dhamma |free from attachment::free from grasping, not taking as mine, not appropriating [nirūpadhi]|;
The Noble One takes no delight in |injurious actions::harmful, bad, potentially evil intention or action [pāpa]|,
the pure one does not delight in harm.”