| Tipiṭaka / Tipiṭaka (English) / Saṁyutta Nikāya, English translation |
संयुत्त निकाय २२।९०
Saṁyutta Nikāya 22.90
The Related Suttas Collection 22.90
९। थेरवग्ग
9. Theravagga
9. Senior Bhikkhus
छन्नसुत्त
Channasutta
With Channa
एकं समयं सम्बहुला थेरा भिक्खू बाराणसियं विहरन्ति इसिपतने मिगदाये।
Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye.
At one time several senior bhikkhus were staying near Varanasi, in the deer park at Isipatana.
अथ खो आयस्मा छन्नो सायन्हसमयं पटिसल्लाना वुट्ठितो अवापुरणं आदाय विहारेन विहारं उपसङ्कमित्वा थेरे भिक्खू एतदवोच: “ओवदन्तु मं आयस्मन्तो थेरा, अनुसासन्तु मं आयस्मन्तो थेरा, करोन्तु मे आयस्मन्तो थेरा धम्मिं कथं, यथाहं धम्मं पस्सेय्यन्”ति।
Atha kho āyasmā channo sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamitvā there bhikkhū etadavoca: “ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ, yathāhaṁ dhammaṁ passeyyan”ti.
Then in the late afternoon, Venerable Channa came out of retreat. Taking a key, he went from dwelling to dwelling, going up to the senior bhikkhus and saying, “May the venerable senior bhikkhus advise me and instruct me! May they give me a Dhamma talk so that I can see the teaching!”
एवं वुत्ते, थेरा भिक्खू आयस्मन्तं छन्नं एतदवोचुं:
Evaṁ vutte, therā bhikkhū āyasmantaṁ channaṁ etadavocuṁ:
When he said this, the senior bhikkhus said to Venerable Channa:
“रूपं खो, आवुसो छन्न, अनिच्चं; वेदना अनिच्चा; सञ्ञा अनिच्चा; सङ्खारा अनिच्चा; विञ्ञाणं अनिच्चं। रूपं अनत्ता; वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनत्ता। सब्बे सङ्खारा अनिच्चा; सब्बे धम्मा अनत्ता”ति।
“rūpaṁ kho, āvuso channa, aniccaṁ; vedanā aniccā; saññā aniccā; saṅkhārā aniccā; viññāṇaṁ aniccaṁ. Rūpaṁ anattā; vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Sabbe saṅkhārā aniccā; sabbe dhammā anattā”ti.
“Friend Channa, form, feeling, perception, choices, and consciousness are impermanent. Form, feeling, perception, choices, and consciousness are not-self. All conditions are impermanent. All things are not-self.”
अथ खो आयस्मतो छन्नस्स एतदहोसि: “मय्हम्पि खो एतं एवं होति: ‘रूपं अनिच्चं, वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनिच्चं; रूपं अनत्ता, वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनत्ता। सब्बे सङ्खारा अनिच्चा, सब्बे धम्मा अनत्ताऽति। अथ च पन मे सब्बसङ्खारसमथे सब्बूपधिपटिनिस्सग्गे तण्हाक्खये विरागे निरोधे निब्बाने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति नाधिमुच्चति। परितस्सना उपादानं उप्पज्जति; पच्चुदावत्तति मानसं: ‘अथ को चरहि मे अत्ताऽति? न खो पनेवं धम्मं पस्सतो होति। को नु खो मे तथा धम्मं देसेय्य यथाहं धम्मं पस्सेय्यन्”ति।
Atha kho āyasmato channassa etadahosi: “mayhampi kho etaṁ evaṁ1 hoti: ‘rūpaṁ aniccaṁ, vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ; rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṁ uppajjati; paccudāvattati mānasaṁ: ‘atha ko carahi me attā’ti? Na kho panevaṁ dhammaṁ passato hoti. Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyan”ti.
Then Venerable Channa thought, “I too think in this way. … And yet my mind isn’t eager, confident, settled, and decided about the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, Nibbana. Anxiety and grasping arise. And the mind reverts to thinking: ‘So then who exactly is my self?’ But that doesn’t happen for someone who sees the teaching. Who can teach me the Dhamma so that I can see the teaching?”
अथ खो आयस्मतो छन्नस्स एतदहोसि: “अयं खो आयस्मा आनन्दो कोसम्बियं विहरति घोसितारामे सत्थु चेव संवण्णितो सम्भावितो च विञ्ञूनं सब्रह्मचारीनं, पहोति च मे आयस्मा आनन्दो तथा धम्मं देसेतुं यथाहं धम्मं पस्सेय्यं; अत्थि च मे आयस्मन्ते आनन्दे तावतिका विस्सट्ठि। यन्नूनाहं येनायस्मा आनन्दो तेनुपसङ्कमेय्यन्”ति।
Atha kho āyasmato channassa etadahosi: “ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ; atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan”ti.
Then Venerable Channa thought, “The Venerable Ānanda is staying near Kosambī, in Ghosita’s Monastery. He’s praised by the Buddha and esteemed by his sensible spiritual companions. He’s quite capable of teaching me the Dhamma so that I can see the teaching. Since I have so much trust in Venerable Ānanda, why don’t I go to see him?”
अथ खो आयस्मा छन्नो सेनासनं संसामेत्वा पत्तचीवरमादाय येन कोसम्बी घोसितारामो येनायस्मा आनन्दो तेनुपसङ्कमि; उपसङ्कमित्वा आयस्मता आनन्देन सद्धिं सम्मोदि …पे… एकमन्तं निसिन्नो खो आयस्मा छन्नो आयस्मन्तं आनन्दं एतदवोच:
Atha kho āyasmā channo senāsanaṁ saṁsāmetvā pattacīvaramādāya yena kosambī ghositārāmo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi …pe… ekamantaṁ nisinno kho āyasmā channo āyasmantaṁ ānandaṁ etadavoca:
Then Channa set his lodgings in order and, taking his bowl and robe, set out for Kosambī. He went to see Ānanda in Ghosita’s Monastery, exchanged greetings with him, and told him what had happened. Then he said,
“एकमिदाहं, आवुसो आनन्द, समयं बाराणसियं विहरामि इसिपतने मिगदाये। अथ ख्वाहं, आवुसो, सायन्हसमयं पटिसल्लाना वुट्ठितो अवापुरणं आदाय विहारेन विहारं उपसङ्कमिं; उपसङ्कमित्वा थेरे भिक्खू एतदवोचं: ‘ओवदन्तु मं आयस्मन्तो थेरा, अनुसासन्तु मं आयस्मन्तो थेरा, करोन्तु मे आयस्मन्तो थेरा धम्मिं कथं यथाहं धम्मं पस्सेय्यन्ऽति। एवं वुत्ते, मं, आवुसो, थेरा भिक्खू एतदवोचुं: ‘रूपं खो, आवुसो छन्न, अनिच्चं; वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनिच्चं; रूपं अनत्ता …पे… विञ्ञाणं अनत्ता। सब्बे सङ्खारा अनिच्चा, सब्बे धम्मा अनत्ताऽति।
“Ekamidāhaṁ, āvuso ānanda, samayaṁ bārāṇasiyaṁ viharāmi isipatane migadāye. Atha khvāhaṁ, āvuso, sāyanhasamayaṁ paṭisallānā vuṭṭhito avāpuraṇaṁ ādāya vihārena vihāraṁ upasaṅkamiṁ; upasaṅkamitvā there bhikkhū etadavocaṁ: ‘ovadantu maṁ āyasmanto therā, anusāsantu maṁ āyasmanto therā, karontu me āyasmanto therā dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan’ti. Evaṁ vutte, maṁ, āvuso, therā bhikkhū etadavocuṁ: ‘rūpaṁ kho, āvuso channa, aniccaṁ; vedanā … saññā … saṅkhārā … viññāṇaṁ aniccaṁ; rūpaṁ anattā …pe… viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti.
तस्स मय्हं, आवुसो, एतदहोसि: ‘मय्हम्पि खो एतं एवं होति—रूपं अनिच्चं …पे… विञ्ञाणं अनिच्चं, रूपं अनत्ता, वेदना … सञ्ञा … सङ्खारा … विञ्ञाणं अनत्ता। सब्बे सङ्खारा अनिच्चा, सब्बे धम्मा अनत्ताऽति। अथ च पन मे सब्बसङ्खारसमथे सब्बूपधिपटिनिस्सग्गे तण्हाक्खये विरागे निरोधे निब्बाने चित्तं न पक्खन्दति नप्पसीदति न सन्तिट्ठति नाधिमुच्चति। परितस्सना उपादानं उप्पज्जति; पच्चुदावत्तति मानसं: ‘अथ को चरहि मे अत्ताऽति? न खो पनेवं धम्मं पस्सतो होति। को नु खो मे तथा धम्मं देसेय्य यथाहं धम्मं पस्सेय्यन्ति।
Tassa mayhaṁ, āvuso, etadahosi: ‘mayhampi kho etaṁ evaṁ hoti—rūpaṁ aniccaṁ …pe… viññāṇaṁ aniccaṁ, rūpaṁ anattā, vedanā … saññā … saṅkhārā … viññāṇaṁ anattā. Sabbe saṅkhārā aniccā, sabbe dhammā anattā’ti. Atha ca pana me sabbasaṅkhārasamathe sabbūpadhipaṭinissagge taṇhākkhaye virāge nirodhe nibbāne cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Paritassanā upādānaṁ uppajjati; paccudāvattati mānasaṁ: ‘atha ko carahi me attā’ti? Na kho panevaṁ dhammaṁ passato hoti. Ko nu kho me tathā dhammaṁ deseyya yathāhaṁ dhammaṁ passeyyanti.
तस्स मय्हं, आवुसो, एतदहोसि: ‘अयं खो आयस्मा आनन्दो कोसम्बियं विहरति घोसितारामे सत्थु चेव संवण्णितो सम्भावितो च विञ्ञूनं सब्रह्मचारीनं, पहोति च मे आयस्मा आनन्दो तथा धम्मं देसेतुं यथाहं धम्मं पस्सेय्यं। अत्थि च मे आयस्मन्ते आनन्दे तावतिका विस्सट्ठि। यन्नूनाहं येनायस्मा आनन्दो तेनुपसङ्कमेय्यन्ऽति। ओवदतु मं, आयस्मा आनन्दो; अनुसासतु मं, आयस्मा आनन्दो; करोतु मे, आयस्मा आनन्दो धम्मिं कथं यथाहं धम्मं पस्सेय्यन्”ति।
Tassa mayhaṁ, āvuso, etadahosi: ‘ayaṁ kho āyasmā ānando kosambiyaṁ viharati ghositārāme satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ, pahoti ca me āyasmā ānando tathā dhammaṁ desetuṁ yathāhaṁ dhammaṁ passeyyaṁ. Atthi ca me āyasmante ānande tāvatikā vissaṭṭhi. Yannūnāhaṁ yenāyasmā ānando tenupasaṅkameyyan’ti. Ovadatu maṁ, āyasmā ānando; anusāsatu maṁ, āyasmā ānando; karotu me, āyasmā ānando dhammiṁ kathaṁ yathāhaṁ dhammaṁ passeyyan”ti.
“May Venerable Ānanda advise me and instruct me! May he give me a Dhamma talk so that I can see the teaching!”
“एत्तकेनपि मयं आयस्मतो छन्नस्स अत्तमना अपि नाम तं आयस्मा छन्नो आवि अकासि खीलं छिन्दि। ओदहावुसो छन्न, सोतं; भब्बोसि धम्मं विञ्ञातुन्”ति।
“Ettakenapi mayaṁ āyasmato channassa attamanā api nāma taṁ āyasmā channo āvi akāsi khīlaṁ chindi. Odahāvuso channa, sotaṁ; bhabbosi2 dhammaṁ viññātun”ti.
“I’m already delighted with Venerable Channa. Hopefully you’ve opened yourself up and cut through your emotional barrenness. Listen well, Channa. You are capable of understanding the teaching.”
अथ खो आयस्मतो छन्नस्स तावतकेनेव उळारं पीतिपामोज्जं उप्पज्जि: “भब्बो किरस्मि धम्मं विञ्ञातुन्”ति।
Atha kho āyasmato channassa tāvatakeneva3 uḷāraṁ pītipāmojjaṁ uppajji: “bhabbo kirasmi dhammaṁ viññātun”ti.
Then right away Channa was filled with lofty rapture and joy, “It seems I’m capable of understanding the teaching!”
“सम्मुखा मेतं, आवुसो छन्न, भगवतो सुतं, सम्मुखा पटिग्गहितं कच्चानगोत्तं भिक्खुं ओवदन्तस्स—
“Sammukhā metaṁ, āvuso channa, bhagavato sutaṁ, sammukhā paṭiggahitaṁ kaccānagottaṁ bhikkhuṁ ovadantassa—
“Friend Channa, I heard and learned in the presence of the Buddha his advice to the bhikkhu Kaccānagotta:
द्वयनिस्सितो ख्वायं, कच्चान, लोको येभुय्येन अत्थितञ्चेव नत्थितञ्च।
dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena atthitañceva natthitañca.
‘Kaccāna, this world mostly relies on the dual notions of existence and non-existence.
लोकसमुदयं खो, कच्चान, यथाभूतं सम्मप्पञ्ञाय पस्सतो या लोके नत्थिता, सा न होति। लोकनिरोधं खो, कच्चान, यथाभूतं सम्मप्पञ्ञाय पस्सतो या लोके अत्थिता, सा न होति।
Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā, sā na hoti. Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā, sā na hoti.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world. And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.
उपयुपादानाभिनिवेसविनिबन्धो ख्वायं, कच्चान, लोको येभुय्येन
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena
The world is for the most part shackled by attraction, grasping, and insisting.
तं चायं उपयुपादानं चेतसो अधिट्ठानाभिनिवेसानुसयं न उपेति न उपादियति नाधिट्ठाति ‘अत्ता मेऽति। दुक्खमेव उप्पज्जमानं उप्पज्जति, दुक्खं निरुज्झमानं निरुज्झतीति न कङ्खति न विचिकिच्छति। अपरप्पच्चया ञाणमेवस्स एत्थ होति।
taṁ cāyaṁ upayupādānaṁ cetaso adhiṭṭhānābhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatīti na kaṅkhati na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti.
But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the notion “my self”, you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others.
एत्तावता खो, कच्चान, सम्मादिट्ठि होति।
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
सब्बमत्थीति खो, कच्चान, अयमेको अन्तो।
Sabbamatthīti kho, kaccāna, ayameko anto.
“All exists”: this is one extreme.
सब्बं नत्थीति अयं दुतियो अन्तो।
Sabbaṁ natthīti ayaṁ dutiyo anto.
“All does not exist”: this is the second extreme.
एते ते, कच्चान, उभो अन्ते अनुपगम्म मज्झेन तथागतो धम्मं देसेति—
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti—
Avoiding these two extremes, the Realized One teaches by the middle way:
अविज्जापच्चया सङ्खारा; सङ्खारपच्चया विञ्ञाणं …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स समुदयो होति।
avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
“Ignorance is a condition for choices. Choices are a condition for consciousness. … That is how this entire mass of suffering originates.
अविज्जाय त्वेव असेसविरागनिरोधा सङ्खारनिरोधो …पे… एवमेतस्स केवलस्स दुक्खक्खन्धस्स निरोधो होती”ति।
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
When ignorance fades away and ceases with nothing left over, choices cease. … That is how this entire mass of suffering ceases.”’”
“एवमेतं, आवुसो आनन्द, होति येसं आयस्मन्तानं तादिसा सब्रह्मचारयो अनुकम्पका अत्थकामा ओवादका अनुसासका। इदञ्च पन मे आयस्मतो आनन्दस्स धम्मदेसनं सुत्वा धम्मो अभिसमितो”ति।
“Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṁ sutvā dhammo abhisamito”ti.
“Friend Ānanda, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and compassion. And now that I’ve heard this teaching from Venerable Ānanda, I’ve comprehended the teaching.”
अट्ठमं।
Aṭṭhamaṁ.
The authoritative text of the Saṁyutta Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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