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From:
Saį¹yutta NikÄya 22.90 Linked Discourses 22.90
9. Theravagga 9. Senior Mendicants
Channasutta With Channa
Ekaį¹ samayaį¹ sambahulÄ therÄ bhikkhÅ« bÄrÄį¹asiyaį¹ viharanti isipatane migadÄye. At one time several senior mendicants were staying near Varanasi, in the deer park at Isipatana.
Atha kho ÄyasmÄ channo sÄyanhasamayaį¹ paį¹isallÄnÄ vuį¹į¹hito avÄpuraį¹aį¹ ÄdÄya vihÄrena vihÄraį¹ upasaį¹
kamitvÄ there bhikkhÅ« etadavoca: Then in the late afternoon, Venerable Channa came out of retreat. Taking a latchkey, he went from dwelling to dwelling, going up to the senior mendicants and saying,
āovadantu maį¹ Äyasmanto therÄ, anusÄsantu maį¹ Äyasmanto therÄ, karontu me Äyasmanto therÄ dhammiį¹ kathaį¹, yathÄhaį¹ dhammaį¹ passeyyanāti. āMay the venerable senior mendicants advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!ā
Evaį¹ vutte, therÄ bhikkhÅ« Äyasmantaį¹ channaį¹ etadavocuį¹: When he said this, the senior mendicants said to Venerable Channa:
ārÅ«paį¹ kho, Ävuso channa, aniccaį¹; āReverend Channa, form,
vedanÄ aniccÄ; feeling,
saĆ±Ć±Ä aniccÄ; perception,
saį¹
khÄrÄ aniccÄ; choices,
viƱƱÄį¹aį¹ aniccaį¹. and consciousness are impermanent.
RÅ«paį¹ anattÄ; Form,
vedanÄ ā¦ feeling,
saĆ±Ć±Ä ā¦ perception,
saį¹
khÄrÄ ā¦ choices,
viƱƱÄį¹aį¹ anattÄ. and consciousness are not-self.
Sabbe saį¹
khÄrÄ aniccÄ; All conditions are impermanent.
sabbe dhammÄ anattÄāti. All things are not-self.ā
Atha kho Äyasmato channassa etadahosi: Then Venerable Channa thought,
āmayhampi kho etaį¹ evaį¹ hoti: āI too think in this way. ā¦
ārÅ«paį¹ aniccaį¹, vedanÄ ā¦
saĆ±Ć±Ä ā¦
saį¹
khÄrÄ ā¦
viƱƱÄį¹aį¹ aniccaį¹;
rÅ«paį¹ anattÄ, vedanÄ ā¦
saĆ±Ć±Ä ā¦
saį¹
khÄrÄ ā¦
viƱƱÄį¹aį¹ anattÄ.
Sabbe saį¹
khÄrÄ aniccÄ, sabbe dhammÄ anattÄāti.
Atha ca pana me sabbasaį¹
khÄrasamathe sabbÅ«padhipaį¹inissagge taį¹hÄkkhaye virÄge nirodhe nibbÄne cittaį¹ na pakkhandati nappasÄ«dati na santiį¹į¹hati nÄdhimuccati. And yet my mind does not leap forth, gain confidence, settle down, and become decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.
ParitassanÄ upÄdÄnaį¹ uppajjati; Grasping arises from anxiety.
paccudÄvattati mÄnasaį¹: And the mind reverts to thinking:
āatha ko carahi me attÄāti? āSo then who exactly is my self?ā
Na kho panevaį¹ dhammaį¹ passato hoti. But that doesnāt happen for someone who sees the teaching.
Ko nu kho me tathÄ dhammaį¹ deseyya yathÄhaį¹ dhammaį¹ passeyyanāti. Who can teach me the Dhamma so that I can see the teaching?ā
Atha kho Äyasmato channassa etadahosi: Then Venerable Channa thought,
āayaį¹ kho ÄyasmÄ Änando kosambiyaį¹ viharati ghositÄrÄme satthu ceva saį¹vaį¹į¹ito sambhÄvito ca viĆ±Ć±Å«naį¹ sabrahmacÄrÄ«naį¹, pahoti ca me ÄyasmÄ Änando tathÄ dhammaį¹ desetuį¹ yathÄhaį¹ dhammaį¹ passeyyaį¹; āThe Venerable Änanda is staying near KosambÄ«, in Ghositaās Monastery. Heās praised by the Buddha and esteemed by his sensible spiritual companions. Heās quite capable of teaching me the Dhamma so that I can see the teaching.
atthi ca me Äyasmante Änande tÄvatikÄ vissaį¹į¹hi. Since I have so much trust in Venerable Änanda,
YannÅ«nÄhaį¹ yenÄyasmÄ Änando tenupasaį¹
kameyyanāti. why donāt I go to see him?ā
Atha kho ÄyasmÄ channo senÄsanaį¹ saį¹sÄmetvÄ pattacÄ«varamÄdÄya yena kosambÄ« ghositÄrÄmo yenÄyasmÄ Änando tenupasaį¹
kami; upasaį¹
kamitvÄ ÄyasmatÄ Änandena saddhiį¹ sammodi ā¦peā¦ ekamantaį¹ nisinno kho ÄyasmÄ channo Äyasmantaį¹ Änandaį¹ etadavoca: Then Channa set his lodgings in order and, taking his bowl and robe, set out for KosambÄ«. He went to see Änanda in Ghositaās Monastery, exchanged greetings with him, and told him what had happened. Then he said,
āEkamidÄhaį¹, Ävuso Änanda, samayaį¹ bÄrÄį¹asiyaį¹ viharÄmi isipatane migadÄye.
Atha khvÄhaį¹, Ävuso, sÄyanhasamayaį¹ paį¹isallÄnÄ vuį¹į¹hito avÄpuraį¹aį¹ ÄdÄya vihÄrena vihÄraį¹ upasaį¹
kamiį¹;
upasaį¹
kamitvÄ there bhikkhÅ« etadavocaį¹:
āovadantu maį¹ Äyasmanto therÄ, anusÄsantu maį¹ Äyasmanto therÄ, karontu me Äyasmanto therÄ dhammiį¹ kathaį¹ yathÄhaį¹ dhammaį¹ passeyyanāti.
Evaį¹ vutte, maį¹, Ävuso, therÄ bhikkhÅ« etadavocuį¹:
ārÅ«paį¹ kho, Ävuso channa, aniccaį¹;
vedanÄ ā¦
saĆ±Ć±Ä ā¦
saį¹
khÄrÄ ā¦
viƱƱÄį¹aį¹ aniccaį¹;
rÅ«paį¹ anattÄ ā¦peā¦
viƱƱÄį¹aį¹ anattÄ.
Sabbe saį¹
khÄrÄ aniccÄ, sabbe dhammÄ anattÄāti.
Tassa mayhaį¹, Ävuso, etadahosi:
āmayhampi kho etaį¹ evaį¹ hotiā
rÅ«paį¹ aniccaį¹ ā¦peā¦
viƱƱÄį¹aį¹ aniccaį¹, rÅ«paį¹ anattÄ, vedanÄ ā¦
saĆ±Ć±Ä ā¦
saį¹
khÄrÄ ā¦
viƱƱÄį¹aį¹ anattÄ.
Sabbe saį¹
khÄrÄ aniccÄ, sabbe dhammÄ anattÄāti.
Atha ca pana me sabbasaį¹
khÄrasamathe sabbÅ«padhipaį¹inissagge taį¹hÄkkhaye virÄge nirodhe nibbÄne cittaį¹ na pakkhandati nappasÄ«dati na santiį¹į¹hati nÄdhimuccati.
ParitassanÄ upÄdÄnaį¹ uppajjati;
paccudÄvattati mÄnasaį¹:
āatha ko carahi me attÄāti?
Na kho panevaį¹ dhammaį¹ passato hoti.
Ko nu kho me tathÄ dhammaį¹ deseyya yathÄhaį¹ dhammaį¹ passeyyanti.
Tassa mayhaį¹, Ävuso, etadahosi:
āayaį¹ kho ÄyasmÄ Änando kosambiyaį¹ viharati ghositÄrÄme satthu ceva saį¹vaį¹į¹ito sambhÄvito ca viĆ±Ć±Å«naį¹ sabrahmacÄrÄ«naį¹, pahoti ca me ÄyasmÄ Änando tathÄ dhammaį¹ desetuį¹ yathÄhaį¹ dhammaį¹ passeyyaį¹.
Atthi ca me Äyasmante Änande tÄvatikÄ vissaį¹į¹hi.
YannÅ«nÄhaį¹ yenÄyasmÄ Änando tenupasaį¹
kameyyanāti.
Ovadatu maį¹, ÄyasmÄ Änando; āMay Venerable Änanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!ā
anusÄsatu maį¹, ÄyasmÄ Änando;
karotu me, ÄyasmÄ Änando dhammiį¹ kathaį¹ yathÄhaį¹ dhammaį¹ passeyyanāti.
āEttakenapi mayaį¹ Äyasmato channassa attamanÄ api nÄma taį¹ ÄyasmÄ channo Ävi akÄsi khÄ«laį¹ chindi. āIām already delighted with Venerable Channa. Hopefully youāve opened yourself up and severed your hard-heartedness.
OdahÄvuso channa, sotaį¹; Listen well, Channa.
bhabbosi dhammaį¹ viƱƱÄtunāti. You are capable of understanding the teaching.ā
Atha kho Äyasmato channassa tÄvatakeneva uįø·Äraį¹ pÄ«tipÄmojjaį¹ uppajji: Then right away Channa was filled with lofty rapture and joy,
ābhabbo kirasmi dhammaį¹ viƱƱÄtunāti. āIt seems Iām capable of understanding the teaching!ā
āSammukhÄ metaį¹, Ävuso channa, bhagavato sutaį¹, sammukhÄ paį¹iggahitaį¹ kaccÄnagottaį¹ bhikkhuį¹ ovadantassaāāReverend Channa, I heard and learned in the presence of the Buddha his advice to the mendicant KaccÄnagotta:
dvayanissito khvÄyaį¹, kaccÄna, loko yebhuyyena atthitaƱceva natthitaƱca. āKaccÄna, this world mostly relies on the duality of existence and non-existence.
Lokasamudayaį¹ kho, kaccÄna, yathÄbhÅ«taį¹ sammappaƱƱÄya passato yÄ loke natthitÄ, sÄ na hoti. But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur.
Lokanirodhaį¹ kho, kaccÄna, yathÄbhÅ«taį¹ sammappaƱƱÄya passato yÄ loke atthitÄ, sÄ na hoti. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur.
UpayupÄdÄnÄbhinivesavinibandho khvÄyaį¹, kaccÄna, loko yebhuyyena The world is for the most part shackled by attraction, grasping, and insisting.
taį¹ cÄyaį¹ upayupÄdÄnaį¹ cetaso adhiį¹į¹hÄnÄbhinivesÄnusayaį¹ na upeti na upÄdiyati nÄdhiį¹į¹hÄti āattÄ meāti. But ifāwhen it comes to this attraction, grasping, mental fixation, insistence, and underlying tendencyāyou donāt get attracted, grasp, and commit to the thought, āmy selfā,
Dukkhameva uppajjamÄnaį¹ uppajjati, dukkhaį¹ nirujjhamÄnaį¹ nirujjhatÄ«ti na kaį¹
khati na vicikicchati. youāll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing.
AparappaccayÄ Ć±Äį¹amevassa ettha hoti. Your knowledge about this is independent of others.
EttÄvatÄ kho, kaccÄna, sammÄdiį¹į¹hi hoti. This is how right view is defined.
SabbamatthÄ«ti kho, kaccÄna, ayameko anto. āAll existsā: this is one extreme.
Sabbaį¹ natthÄ«ti ayaį¹ dutiyo anto. āAll does not existā: this is the second extreme.
Ete te, kaccÄna, ubho ante anupagamma majjhena tathÄgato dhammaį¹ desetiāAvoiding these two extremes, the Realized One teaches by the middle way:
avijjÄpaccayÄ saį¹
khÄrÄ; āIgnorance is a condition for choices.
saį¹
khÄrapaccayÄ viƱƱÄį¹aį¹ ā¦peā¦ Choices are a condition for consciousness. ā¦
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates.
AvijjÄya tveva asesavirÄganirodhÄ saį¹
khÄranirodho ā¦peā¦ When ignorance fades away and ceases with nothing left over, choices cease. ā¦
evametassa kevalassa dukkhakkhandhassa nirodho hotÄ«āti. That is how this entire mass of suffering ceases.āāā
āEvametaį¹, Ävuso Änanda, hoti yesaį¹ ÄyasmantÄnaį¹ tÄdisÄ sabrahmacÄrayo anukampakÄ atthakÄmÄ ovÄdakÄ anusÄsakÄ. āReverend Änanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy.
IdaƱca pana me Äyasmato Änandassa dhammadesanaį¹ sutvÄ dhammo abhisamitoāti. And now that Iāve heard this teaching from Venerable Änanda, Iāve comprehended the teaching.ā
Aį¹į¹hamaį¹.