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Samyutta Nikaya
IV. Salayatana Vagga
35: Salayatana Samyutta
Pannasaka Dutiya
4. Channa Vagga

The Connected Discourses of the Buddha
IV. The Book of the Six Sense Bases
35: Connected Discourses on the Six Sense Bases
The Second Fifty
4. Channa

Sutta 87

Channa Suttam

Channa

Translated by Bhikkhu Bodhi

"OBhikkhu Bodhi 2000., The Connected Discourses of the Buddha (Wisdom Publications, 2000)
This selection from The Connected Discourses of the Buddha: A Translation of the Samyutta Nikaya by Bhikkhu Bodhi is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at http://www.wisdompubs.org/book/connected-discourses-buddha.
Permissions beyond the scope of this license may be available at http://www.wisdompubs.org/terms-use.

 


[55] [1164]

[1][pts] On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary.

Now on that occasion the Venerable Sariputta the Venerable Maha Cunda, and the Venerable Channa were dwelling on Mount Vulture Peak, and the Venerable Channa was sick, afflicted, gravely ill.

Then, in the evening, the Venerable Sariputta [56] emerged from seclusion, approached the Venerable Maha Cunda, and said to him:

"Come, friend Cunda, let us approach the Venerable Channa and ask about his illness."

"Yes, friend," the Venerable Maha Cunda replied.

Then the Venerable Sariputta and the Venerable Maha Cunda approached the Venerable Channa and exchanged greetings with him, after which they sat down in the appointed seats.

The Venerable Sariputta then said to the Venerable Channa:

"I hope you are bearing up, friend Channa, I hope you are getting better.

I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."

"Friend Sariputta I am not bearing up, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.

Just as if a strong man were to split my head open with a sharp sword, so too violent winds cut through my head.

I am not bearing up. ...

Just as if a strong man were to tighten a tough leather strap around my head as a headband, so too there are violent pains in my head.

I am not bearing up. ...

Just as if a skilled butcher or his apprentice were to carve up an ox's belly with a sharp butcher's knife, so too violent winds are carving up my belly.

I am not bearing up. ...

Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, [57] so too there is a violent burning in my body.

I am not bearing up, I am not getting better.

Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.

I will use the knife, friend Sariputta I have no desire to live."

"Let the Venerable Channa not use the knife.

Let the Venerable Channa live.

We want the Venerable Channa to live.

If the Venerable Channa lacks suitable food, I will go in search of suitable food for him; if he lacks suitable medicine, I will go in search of suitable medicine for him; if he lacks a proper attendant, I will attend on him.

Let the Venerable Channa not use the knife.

Let the Venerable Channa live.

We want the Venerable Channa to live."

"Friend Sariputta it is not that I lack suitable food; I have suitable food.

It is not that I lack suitable medicine; I have suitable medicine.

It is not that I lack proper attendants; I have proper attendants.

Moreover, friend, for a long time the Teacher has been served by me in an agreeable way, not in a disagreeable way; for it is proper for a disciple to serve the Teacher in an agreeable way, not in a disagreeable way.

Remember this, friend Sariputta: the bhikkhu Channa will use the knife blamelessly."

"We would ask the Venerable Channa about a certain point, if he would grant us the favour of answering our question."

[58] "Ask, friend Sariputta.

When I have heard I shall know."

"Friend Channa, do you regard the eye, eye-consciousness, and things cognizable with eye-consciousness thus:

'This is mine, this I am, this is my self'?

Do you regard the ear, ear-consciousness, and things cognizable with ear-consciousness thus... ?

Do you regard the mind, mind-consciousness, and things cognizable with mind-consciousness thus:

'This is mine, this I am, this is my self'?

"Friend Sariputta I regard the eye, eye-consciousness, and things cognizable with eye-consciousness thus:

'This is not mine, this I am not, this is not my self.'

I regard the ear, ear-consciousness, and things cognizable with ear-consciousness thus ...

I regard the mind, mind-consciousness, and things cognizable with mind-consciousness thus:

'This is not mine, this I am not, this is not my self."

"Friend Channa, what have you seen and directly known in the eye, in eye-consciousness, and in things cognizable with eye-consciousness, that you regard them thus:

'This is not mine, this I am not, this is not my self'?

What have you seen and directly known in the ear ... in the mind, in mind-consciousness, and in things cognizable with mind-consciousness, that you regard them thus:

'This is not mine, this I am not, this is not my self'?"

"Friend Sariputta it is because I have seen and directly known cessation in the eye, in eye-consciousness, and in things cognizable with eye-consciousness, that I regard them thus:

'This is not mine, this I am not, this is not my self.'

It is because I have seen and directly known cessation in the ear ... [59] ... in the mind, in mind-consciousness, and in things cognizable with mind-consciousness, that I regard them thus:

'This is not mine, this I am not, this is not my self."

When this was said, the Venerable Maha Cunda said to the Venerable Channa:

"Therefore, friend Channa, this teaching of the Blessed One is to be constantly given close attention:

'For one who is dependent there is wavering; for one who is independent there is no wavering.

When there is no wavering, there is tranquillity; when there is tranquillity, there is no inclination; when there is no inclination, there is no coming and going; when there is no coming and going, there is no passing away and being reborn; when there is no passing away and being reborn, there is neither here nor beyond nor in between the two.

This itself is the end of suffering."

Then, when the Venerable Sariputta and the Venerable Maha Cunda had given the Venerable Channa this exhortation, they rose from their seats and departed.

Then, soon after they had left, the Venerable Channa used the knife.

Then the Venerable Sariputta approached the Blessed One, paid homage to him, sat down to one side, and said to him:

"Venerable sir, the Venerable Channa has used the knife.

What is his destination, what is his future bourn?"

"Sariputta didn't the bhikkhu Channa declare his blamelessness right in your presence?"

"Venerable sir, there is a Vajjian village named Pubbavijjhana.

There the Venerable Channa had friendly families, intimate families, hospitable families."

"The Venerable Channa did indeed have these friendly families, Sariputta intimate families, hospitable families; but I do not [60] say that to this extent one is blameworthy.

Sariputta when one lays down this body and takes up another body, then I say one is blameworthy.

This did not happen in the case of the bhikkhu Channa.

The bhikkhu Channa used the knife blamelessly.

Thus, Sariputta should you remember it."

 


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