Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 144 Middle Discourses 144

Channovādasutta Advice to Channa Advice to Channa

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. On one occasion the Blessed One was living at Rājagaha in the Bamboo Grove, the Squirrels’ Sanctuary.

Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. Now on that occasion the venerable Sāriputta, the venerable Mahā Cunda, and the venerable Channa were living on the mountain Vulture Peak.

Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Now at that time Venerable Channa was sick, suffering, gravely ill. On that occasion the venerable Channa was afflicted, suffering, and gravely ill.

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahācundaṁ etadavoca: Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, Then, when it was evening, the venerable Sāriputta rose from meditation, went to the venerable Mahā Cunda, and said to him:

“āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. “Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.” “Friend Cunda, let us go to the venerable Channa and ask about his illness.”

“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi. “Yes, reverend,” replied Mahācunda. “Yes, friend,” the venerable Mahā Cunda replied.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā channena saddhiṁ sammodiṁsu. And then Sāriputta and Mahācunda went to see Channa and exchanged greetings with him. Then the venerable Sāriputta and the venerable Mahā Cunda went to the venerable Channa and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ channaṁ etadavoca: When the greetings and polite conversation were over, they sat down to one side. Then Sāriputta said to Channa, When this courteous and amiable talk was finished, they sat down at one side and the venerable Sāriputta said to the venerable Channa:

“kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “I hope you’re keeping well, Reverend Channa, I hope you’re all right. I hope your pain is fading, not growing; that its fading is evident, not its growing.” “I hope you are getting well, friend Channa, I hope you are comfortable. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is apparent.”

“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. “Reverend Sāriputta, I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading. “Friend Sāriputta, I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent.

Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. Just as if a strong man were splitting my head open with a sharp sword, so too, violent winds cut through my head.

Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo. I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent.

Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a strong leather strap around my head. Just as if a strong man were tightening a tough leather strap around my head as a headband, so too, there are violent pains in my head.

Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent.

Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cow’s belly with a sharp meat cleaver. 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.

Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. Just as if two strong men were to seize a weaker man by both arms and roast him over a pit of hot coals, so too, there is a violent burning in my body.

Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. I’m not keeping well, I’m not getting by. My pain is terrible and growing, not fading; its growing is evident, not its fading. I am not getting well, I am not comfortable. My painful feelings are increasing, not subsiding; their increase and not their subsiding is apparent.

Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. Reverend Sāriputta, I shall commit suicide. I don’t wish to live.” I shall use the knife, friend Sāriputta; I have no desire to live.”

“Māyasmā channo satthaṁ āharesi. “Please don’t commit suicide! “Let the venerable Channa not use the knife.

Yāpetāyasmā channo. Yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāma. Venerable Channa, keep going! We want you to keep going. Let the venerable Channa live. We want the venerable Channa to live.

Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. If you don’t have any suitable food, we’ll find it for you. If he lacks suitable food, I will go in search of suitable food for him.

Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. If you don’t have suitable medicine, we’ll find it for you. If he lacks suitable medicine, I will go in search of suitable medicine for him.

Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. If you don’t have a capable carer, we’ll find one for you. If he lacks a proper attendant, I will attend on him.

Māyasmā channo satthaṁ āharesi. Please don’t commit suicide! Let the venerable Channa not use the knife.

Yāpetāyasmā channo. Yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāmā”ti. Venerable Channa, keep going! We want you to keep going.” Let the venerable Channa live. We want the venerable Channa to live.”

“Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; “Reverend Sāriputta, it’s not that I don’t have suitable food, “Friend Sāriputta, it is not that I have no suitable food;

napi me natthi sappāyāni bhesajjāni; or suitable medicine, it is not that I have no suitable medicine;

napi me natthi patirūpā upaṭṭhākā; or a capable carer. it is not that I have no proper attendant.

api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṁ manāpeneva no amanāpena. Moreover, for a long time now I have served the Teacher with love, not without love. But rather, friend Sāriputta, the Teacher has long been worshipped by me with love, not without love;

Etañhi, āvuso sāriputta, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva no amanāpena. For it is proper for a disciple to serve the Teacher with love, not without love. for it is proper for the disciple to worship the Teacher with love, not without love.

‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti evametaṁ, āvuso sāriputta, dhārehī”ti. You should remember this: ‘The mendicant Channa will commit suicide blamelessly.’” Friend Sāriputta, remember this: ‘the bhikkhu Channa will use the knife blamelessly.’”

“Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “I’d like to ask Venerable Channa about a certain point, if you’d take the time to answer.” “We would ask the venerable Channa certain questions, if the venerable Channa finds it opportune to reply.”

“Pucchāvuso sāriputta, sutvā vedissāmī”ti. “Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” “Ask, friend Sāriputta. When I have heard, I shall know.”

“Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi? “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? “Friend Channa, do you regard the eye, eye-consciousness, and things cognizable [by the mind] through eye-consciousness thus: ‘This is mine, this I am, this is my self’?

Sotaṁ, āvuso channa, sotaviññāṇaṁ …pe… Do you regard the ear … Do you regard the ear, ear-consciousness…

ghānaṁ, āvuso channa, ghānaviññāṇaṁ … nose … the nose, nose-consciousness…

jivhaṁ, āvuso channa, jivhāviññāṇaṁ … tongue … the tongue, tongue-consciousness…

kāyaṁ, āvuso channa, kāyaviññāṇaṁ … body … the body, body-consciousness…

manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?” the mind, mind-consciousness, and things cognizable [by the mind] through mind-consciousness thus: ‘This is mine, this I am, this is my self’?”

“Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ “Friend Sāriputta, I regard the eye, eye-consciousness, and things cognizable [by the mind] through eye-consciousness thus: ‘This is not mine, this I am not, this is not my self’.

Sotaṁ, āvuso sāriputta …pe… I regard the ear … I regard the ear, ear-consciousness…

ghānaṁ, āvuso sāriputta … nose … the nose, nose-consciousness…

jivhaṁ, āvuso sāriputta … tongue … the tongue, tongue-consciousness…

kāyaṁ, āvuso sāriputta … body … the body, body-consciousness…

manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” the mind, mind-consciousness, and things cognizable [by the mind] through mind-consciousness thus: ‘This is not mine, this I am not, this is not my self’.”

“Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi? “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” “Friend Channa, what have you seen and directly known in the eye, in eye-consciousness, and in things cognizable [by the mind] through eye-consciousness, that you regard them thus: ‘This is not mine, this I am not, this is not my self’?

Sotasmiṁ, āvuso channa, sotaviññāṇe … What have you seen and directly known in the ear, in ear-consciousness…

ghānasmiṁ, āvuso channa, ghānaviññāṇe … in the nose, in nose-consciousness…

jivhāya, āvuso channa, jivhāviññāṇe … in the tongue, in tongue-consciousness…

kāyasmiṁ, āvuso channa, kāyaviññāṇe … in the body, in body-consciousness…

manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? in the mind, in mind-consciousness, and in things cognizable [by the mind] through mind-consciousness, that you regard them thus: ‘This is not mine, this I am not, this is not my self’?”

“Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” “Friend Sāriputta, it is through seeing and directly knowing cessation in the eye, in eye-consciousness, and in things cognizable [by the mind] through eye-consciousness, that I regard them thus: ‘This is not mine, this I am not, this is not my self’.

Sotasmiṁ, āvuso sāriputta, sotaviññāṇe … It is through seeing and directly knowing cessation in the ear, in ear-consciousness…

ghānasmiṁ, āvuso sāriputta, ghānaviññāṇe … in the nose, in nose-consciousness…

jivhāya, āvuso sāriputta, jivhāviññāṇe … in the tongue, in tongue-consciousness…

kāyasmiṁ, āvuso sāriputta, kāyaviññāṇe … in the body, in body-consciousness…

manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. in the mind, in mind-consciousness, and in things cognizable [by the mind] through mind-consciousness, that I regard them thus: ‘This is not mine, this I am not, this is not my self’.”

Evaṁ vutte, āyasmā mahācundo āyasmantaṁ channaṁ etadavoca: When he said this, Venerable Mahācunda said to Venerable Channa: When this was said, the venerable Mahā Cunda said to the venerable Channa:

“tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṁ, niccakappaṁ manasi kātabbaṁ: “So, Reverend Channa, you should regularly apply your mind to this instruction of the Buddha: “Therefore, friend Channa, this instruction of the Blessed One’s is to be constantly given attention:

‘nissitassa calitaṁ, anissitassa calitaṁ natthi. ‘For the dependent there is quivering. For the independent there’s no quivering. ‘There is wavering in one who is dependent, there is no wavering in one who is independent;

Calite asati passaddhi, When there’s no quivering, there is tranquility. when there is no wavering, there is tranquillity;

passaddhiyā sati nati na hoti. When there is tranquility, there’s no inclination. when there is tranquillity, there is no bias;

Natiyā asati āgatigati na hoti. When there’s no inclination, there’s no coming and going. when there is no bias, there is no coming and going;

Āgatigatiyā asati cutūpapāto na hoti. When there’s no coming and going, there’s no passing away and reappearing. when there is no coming and going, there is no passing away and reappearing;

Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. When there’s no passing away and reappearing, there’s no this life or the next or between the two. when there is no passing away and reappearing, there is no here nor beyond nor in between.

Esevanto dukkhassā’”ti. Just this is the end of suffering.’” This is the end of suffering.’”

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they rose from their seats and left. Then when the venerable Sāriputta and the venerable Mahā Cunda had advised the venerable Channa thus, they rose from their seats and went away.

Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṁ āharesi. Not long after those venerables had left, Venerable Channa committed suicide. Then, soon after the venerable Sāriputta and the venerable Mahā Cunda had gone, the venerable Channa used the knife.

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, Then the venerable Sāriputta went to the Blessed One, and after paying homage to him, he sat down at one side and said to the Blessed One:

“āyasmatā, bhante, channena satthaṁ āharitaṁ. “Sir, Venerable Channa has committed suicide. “Venerable sir, the venerable Channa has used the knife.

Tassa kā gati, ko abhisamparāyo”ti? Where has he been reborn in his next life?” What is his destination, what is his future course?”

“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? “Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” “Sāriputta, didn’t the bhikkhu Channa declare to you his blamelessness?”

“Atthi, bhante, pubbajiraṁ nāma vajjigāmo. “Sir, there is a Vajjian village named Pubbajira. “Venerable sir, there is a Vajjian village called Pubbajira.

Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. There Channa had families who were friendly, intimate, and hospitable.” There the venerable Channa had friendly families, intimate families, approachable families [as his supporters].”

“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. “The mendicant Channa did indeed have such families. “Indeed, Sāriputta, the bhikkhu Channa had friendly families, intimate families, approachable families [as his supporters];

Nāhaṁ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. But, Sāriputta, this is not enough for me to call someone ‘blameworthy’. but I do not say that to this extent he was blameworthy.

Yo kho, sāriputta, imañca kāyaṁ nikkhipati aññañca kāyaṁ upādiyati tamahaṁ ‘saupavajjo’ti vadāmi. When someone lays down this body and takes up another body, I call them ‘blameworthy’. Sāriputta, when one lays down this body and takes up a new body, then I say one is blameworthy.

Taṁ channassa bhikkhuno natthi. But the mendicant Channa did no such thing. This did not happen in the case of the bhikkhu Channa;

‘Anupavajjo channo bhikkhu satthaṁ āharesī’ti evametaṁ, sāriputta, dhārehī”ti. You should remember this: ‘The mendicant Channa committed suicide blamelessly.’” remember this, Sāriputta: ‘the bhikkhu Channa used the knife blamelessly.’”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Sāriputta approved what the Buddha said. The venerable Sāriputta was satisfied and delighted in the Blessed One’s words.

Channovādasuttaṁ niṭṭhitaṁ dutiyaṁ.

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