16. Ven. Soṇa Koḷivisa
Aspiration in the Past
The virtuous man, who was to become Soṇa Koḷivisa, during the lifetime of Buddha Padumuttara, was reborn in the family of merchants in a remote past and was named Sirivaḍḍha. When Sirivaḍḍha came of age, as in the manner of former aspirant great disciples, he went to the monastery and listened to the Buddha’s teaching, standing at the edge of the audience. Seeing the Buddha declaring a monk the foremost (etad-agga) among those putting forth strenuous effort (āraddha-viriya), he was inspired, saying to himself: “I too should become like this monk in the future!” When the teaching was over, he invited the Buddha and performed a great alms giving (mahā-dāna) for a week. Thereafter, he made known to the Buddha his aspiration. Foreseeing the fulfilment of Sirivaḍḍha’s wish, the Buddha predicted as before and then left for the monastery.
Life as a Clansman of Bārāṇasī
Due to his meritorious deeds, Sirivaḍḍha was reborn only in the realm of Devas or that of humans. When 100,000 aeons had elapsed, and Buddha Kassapa had attained Parinibbāna in this Fortunate Aeon (Bhadda-kappa) and before our Buddha appeared, Sirivaḍḍha was reborn as a man of good family in a virtuous family. One day, while the man of good family was enjoying a water-sport with his friends in the river Ganges, a Paccekabuddha appeared.
The Paccekabuddha, wearing an old robe, was thinking: “I shall spend the Rains Retreat (Vassa) with Bārāṇasī as the food-resort, after building a dwelling on the bank of the river Ganges.” Therefore he went to collect sticks and cane stalks that were brought by the river-currents. Thereupon, Sirivaḍḍha with his friends went to the Paccekabuddha, paid homage to him and while standing asked: “What are you doing, venerable sir?” – “Dear young man,” replied the Paccekabuddha, “as the Rains Retreat (Vassa) is drawing near, a dwelling is required for a monk.”
Sirivaḍḍha then said: “Venerable sir, please wait a day by all means. Tomorrow we shall build a dwelling and offer it to you.” Saying to himself: “I should grant my favour to this virtuous man of good family,” which was the main purpose of his visit, the Paccekabuddha accepted his offer. Knowing the Paccekabuddha’s acceptance, Sirivaḍḍha returned home. The next day, he prepared all kinds of offerings and waited, while standing, for the coming of the Paccekabuddha. The latter thinking about where he should collect food came to know of Sirivaḍḍha’s idea and went to the gate of his house.
On seeing the Paccekabuddha’s coming, Sirivaḍḍha was very pleased and took the alms bowl and offered food in it. He supplicated him, saying: “Please come to the gate of my house for food for the three months of this Rains Retreat (Vassa).” Getting the promise, and after the Paccekabuddha had left, he completed the construction of the dwelling with his friends
What was peculiar about Sirivaḍḍha was this: When the Paccekabuddha entered the dwelling, Sirivaḍḍha, with the idea not to let the former’s feet touch the mud on the ground, smeared the ground with wet cowdung and then spread over it his red cloak, which he had put on and which was valued at 100,000 pieces of money. On seeing the colour of the red cloak and that of the Paccekabuddha’s body were one and the same, he was very pleased, so he said: “Just as my cloak has become more beautiful since you stepped on it, even so may the colour of my hands and feet be red and beautiful like the colour of Hibiscus flowers! May the touch of my body be like the cotton wool that has been dressed 100 times!”
Sirivaḍḍha served the Paccekabuddha for the three months of the Rains Retreat (Vassa). When the Paccekabuddha held the Invitation (Pavāraṇā) ceremony at the end of the Rains Retreat (Vassa), he offered him a set of three robes. Equipped completely with bowl and robes, the Paccekabuddha returned to Mount Gandhamādana.
Ascetic Life in His Final Existence
Without being reborn in the four suffering states, Sirivaḍḍha was reborn in the realms of Devas or humans, and was finally conceived in the house of the merchant Usabha, in the city of Kāḷacampā, during the lifetime of our Buddha. Since the time of his conception, thousands of gifts had come to the merchant’s house. On the day of his birth too, the whole of Kāḷacampā city was overwhelmed by gifts and offerings too. On his naming day, the two parents said: “Our son has brought his own name. His complexion is like something bathed in the liquid of red gold,” and they called him Soṇakumāra or Soṇa, the merchant’s son. But as he belonged to the clan of Koḷivisa, he was better known as Soṇa Koḷivisa. Then 60 nurses were appointed for him, and he was brought up blissfully like a celestial being.
Food Prepared for Soṇa
The following was the way food for Soṇa was prepared: First, the field, extending to 105 royal acres was ploughed and the finest rice (sāli) paddy was grown watering it with cow-milk, scented water and ordinary water.
Into the drain in the field, cow milk and scented water were poured from a large number of jars. When the stalks had absorbed the milk, in order to protect them against the danger of being eaten by birds and insects, and in order to make the crops tender, posts were erected in the field, leaving space between one pole and another. On the poles were rafters, which were covered by mats. Screens were then erected for shelter and guards were placed at the corners.
When the crops ripened, granaries were renovated by smearing them with four kinds of unguent: saffron, cloves, rhododendron and turmeric powder. The air was laden with fragrance by applying precious unguent above the previous kind. Then only did farm workers go down to the farms and collect the crops carefully, tying it with strings and drying it. A layer of unguent was spread on the floor of the granaries; the dried bundles of stems were spread on the layer of unguents. In this way, the layers of unguent and the layers of crops were made alternately until the granaries became full. The doors were then closed and the crops kept for three years.
On completion of three years, the doors of the granaries were opened. The whole city of Campā was then diffused by the fragrance. When the best rice (sāli) paddy was pounded, drunkards rushed to buy the paddy husks and bran. The broken rice was, however, taken by the servants and workers. Only whole grains were collected for Soṇa.
The way of cooking rice was as follows: Whole grains were put in the washing-basket made of gold threads, and then, after filtering 100 times, the rice was immersed in the boiling water and, without letting it remain long, it was taken out. As the rice was cooked as
The rice was then put in a gold bowl which was then put on a silver cup which was full of boiled sweet rice-milk, free of water and boiled thoroughly so that the cooked rice remained hot. The food was then placed before Soṇa.
Soṇa Koḷivisa ate the best rice (sāli) food moderately. He washed his mouth and hands and feet with scented water. He was then given quids of betel of all kinds and other things to make his mouth smell sweet.
Wherever he went, fine and exquisite carpets were spread out. The palms of his hands and the soles of his feet were red like the colour of Hibiscus. His touch was very soft like that of the cotton wool that has been combed 100 times. The soles were covered with soft hair having the colour of the lotus threads in a spiral shape and existing in a ruby ear-plug. Whenever he was angry with somebody, he would threaten, saying: “You think about it carefully! Or I shall put my feet down on the ground.” On coming of age, three palaces were built for him, as in the case of Yasa the merchant’s son, each for a particular season. His parents also made him enjoy the entertainment of female dancers. Taking pleasure in great luxury, the wealthy son was blissfully living a Deva-like life.
At that time, our Buddha had attained Awakening and had taught the Discourse setting the Dhamma Wheel Turning (Dhamma-cakkappavattana-sutta, SN 56.11) and was staying with Rājagaha as his resort for alms food. Meanwhile, the righteous King Bimbisāra summoned Soṇa and sent him, in the company of 80,000 village-headmen, to the Buddha. Having listened to the Buddha’s discourse, and developing immense faith, Soṇa asked the Buddha for ordination.
The Buddha then asked him as to whether he had obtained his parent’s permission. When the answer was negative, the Buddha advised him saying: “Dear son Soṇa, Buddhas do not ordain those who do not have the permission of their parents.” – “Very well, exalted Buddha,” said Soṇa and in obedience he went back to his parents and obtained their permission before he approached the Buddha again. Under the instruction of the Buddha, he was ordained by a monastic.
This is a brief account. A detailed account may be read in the Chapter about Skins (Cammakkhandhaka, Vin Mv 5).
While living in Rājagaha, after gaining monkhood, his relatives and friends adoringly made offerings in his honour. They spoke in praise of his handsome personality, and so it occurred to Soṇa: “Many people come to me. If they keep on coming to me, how will I engage in tranquillity and insight meditation? I will not be able to do so any longer. What if, after hearing a meditation discourse from the Buddha, I go to the cemetery at the Sītavana and put effort into practising asceticism! People will not go there for they abhor the cemetery. Then will my ascetic performance reach its apex, which is to become an Arahat.” Accordingly, after listening to a meditation discourse from the Buddha, he went to Sītavana where he was inspired to begin his ascetic engagement.
Strenuous Engagement
“My body is so tender,” thought Ven. Soṇa, “I am not in a position to attain the bliss of the paths and the fruitions easily. Therefore, I should apply energy working strenuously.” So thinking, he did his meditation by indulging only in the two postures of standing and walking, and rejecting entirely the other two postures of lying down and sitting. Then callouses appeared at the edges of his very soft soles of his feet and the whole terraced walk became deep red as the callouses burst and bled. When he was unable to walk, he practised by crawling on his elbows and knees which also were cut and the entire walk became doubly red.
In spite of such strenuous effort, he could not see any sign of positive result of his meditation. As a result, he conceived the following idea: “If somebody else were to put in strenuous effort, he too would do like me but not more than what I have done. Despite my effort, I was unable to make the paths and the fruitions. Perhaps I am not one who attains path and fruit after hearing the gist of a discourse on the Dhamma (ugghaṭitaññū), one who realizes path and fruit after hearing an explanation of the Dhamma (vipañcitaññū) or even one who gradually comes to comprehend the truth after getting further elaboration and guidance (neyya). Perhaps, I am one who will make no spiritual progress in spite of my effort either in the forest or the village monastery (pada-parama). As such, what is the use of bveing a monk? There’s probably none. I shall revert to lay life. I shall enjoy worldly pleasures and while doing so, I shall do good works.”
The Parable of a Harp
Knowing Ven. Soṇa’s thought, the Buddha went in the evening in the company of the monastics to Soṇa’s dwelling, and on seeing the walkway was red he asked: “Monks whose walkway is this that is red like a slaughter house?” The Buddha knew the answer but he asked with an intention of delivering a discourse. The monastics replied: “Exalted Buddha, the soles of Ven. Soṇa, who had put so much effort into his practice of walking meditation, must have been injured. The walkway that is now deep red like a slaughterhouse belongs to that monastic, Soṇa.” The Buddha proceeded to Ven. Soṇa’s meditation place and sat down on the seat made ready.
Ven. Soṇa came and made obeisance to the Buddha and took his seat at a suitable distance. When the Buddha asked him whether it was true that he had conceived the idea of returning to lay life, Ven. Soṇa admitted that it was true. Thereafter, the Buddha gave a discourse on the parable of a harp (vīnovāda), explaining that the harp’s strings should be set neither too loose nor too tight.
Buddha: Dear son, what do you think of the question that I am now going to ask? You may answer as you like. You are clever, are you not, in playing a harp formerly while a layman?
Ven. Soṇa: Yes, exalted Buddha.
Herein, when Ven. Soṇa was young, his parents thought: “If Soṇa, would learn any other form of art, he would be weary. But playing a harp is something that can be learnt while sitting comfortably in a seat.” So they made him learn to play the harp and he became an accomplished harpist.
The Buddha knew: “Other forms of meditation would not benefit this monk Soṇa. While a layman, he was accomplished in the harp. He will quickly gain spiritual knowledge, if I teach him with reference to that art.”
Buddha: Dear son Soṇa, what do you think of the question I am now going to ask? Suppose your harp-strings are too tight, will your harp make a pleasant sound? Will it last long?
Ven. Soṇa: Exalted Buddha, it is impossible. It will neither make a pleasant sound nor will it last long.
Buddha: Dear son Soṇa, what do you think of the question I am now going to ask? Suppose the strings are too loose, will your harp make a pleasant sound? Will it last long?
Ven. Soṇa: It is impossible, exalted Buddha. It will neither make a pleasant sound nor will it last long.
Buddha: Dear son Soṇa, how do you think of the question I am now going to ask? Suppose the strings are neither too tight nor too loose but set in perfect balance, will your harp make a pleasant sound? Will it last long?
Ven. Soṇa: It is possible, exalted Buddha, that the harp will make a pleasant sound and it will last long.
Buddha: In the same way, dear son Soṇa, if the effort put forth is too much it causes restlessness (uddhacca), because excess energy brings about restlessness. If the effort put forth is too little it causes indolence (kosajja), because inadequate energy brings about indolence. Therefore, dear son Soṇa, set up energy (viriya) and concentration (samādhi) in equal amounts, and try to keep the balance of your energy and concentration. Know that your faculties such as faith (saddhā), energy (viriya), mindfulness (sati), concentration (samādhi) and wisdom (paññā) be in equal degree. Make the five faculties of equal proportion. When they are well balanced, try to have signs of tranquillity, etc.
Ven. Soṇa: Very well, exalted Buddha.
Having admonished Ven. Soṇa by setting the art of the harp as an example and having taught him the meditation practice involving the perfect balance of energy and concentration, the Buddha returned to the monastery on the Gijjhakūṭa hill.
Foremost Title Achieved
Considering in retrospect, the way of Ven. Soṇa Koḷivisa’s meditation practice, the fact manifests itself that while others’ energy had to be increased as it was deficient, his was to be decreased as it was too much. Therefore, at a later time, the Buddha praised him and declared him the foremost (etad-agga) in having strenuous energy (āraddha-viriya):
Etad-aggaṁ bhikkhave mama sāvakānaṁ bhikkhūnaṁ
āraddha-viriyānaṁ yad-idaṁ Soṇa Koḷiviso.
Monks, among my disciples who possessed strenuous energy, Soṇa of the Koḷivisa clan is the foremost.