Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye.
At one time, many elder bhikkhus were dwelling in the Deer Park at Isipatana near |Varanasi::name of a city; modern day Varanasi [bārāṇasī]|.
Channa Seeks Guidance
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 emerged from his |seclusion::solitude, privacy [paṭisallāna]|. Taking his key, he went from dwelling to dwelling, approaching the elder bhikkhus and said to them: “May the venerable elders advise me; may the venerable elders instruct me; may the venerable elders give me a Dhamma talk, so that I may see the Dhamma.”
The Teaching of the Elders
Evaṁ vutte, therā bhikkhū āyasmantaṁ channaṁ etadavocuṁ:
When this was said, the elder bhikkhus said to venerable Channa:
“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.
“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, friend Channa, is impermanent; |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| is impermanent; |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| is impermanent, |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| are impermanent, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| is impermanent. Form is |not-self::not suitable to identify with, impersonality, non-subjectivity, essencelessness [anatta]|; feeling ... perception ... intentional constructs ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.”
Channa’s Doubt
Atha kho āyasmato channassa etadahosi: “mayhampi kho etaṁ evaṁ 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 it occurred to venerable Channa: “I, too, think in this way: ‘Form is impermanent, feeling ... perception ... intentional constructs ... consciousness is impermanent; form is not-self, feeling ... perception ... intentional constructs ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.’ Yet still, my mind does not enter into, gain confidence in, settle down in, or become resolved upon the |stilling of all intentional constructs::calming of all intentions, volitions, mental activities. This is sometimes rendered as stilling of all formations [sabbasaṅkhārasamatha]|, the |relinquishing of all acquisitions::letting go of all attachments, releasing of all ‘I’, ‘me’, ‘mine’ making [sabbūpadhipaṭinissagga]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|, the |fading of desire::dispassion, detachment [virāga]|, |ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|. Instead, |agitation::anxiety, nervousness, turmoil [paritassanā]| and |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]| arise and the mind turns back, thinking: ‘But then, who is my self?’ This does not happen to one who sees the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|. Who can teach me the Dhamma in such a way that I might see the Dhamma?”
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 it occurred to venerable Channa: “This venerable Ānanda is dwelling at Kosambi in Ghosita’s Park. He is praised by the Teacher and esteemed by observant spiritual companions. Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma. Since I have that much trust in venerable Ānanda, let me approach venerable Ānanda.”
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 the Venerable Channa set his lodging in order, took his bowl and robe, and went to Ghosita’s Park in Kosambi, where he approached the venerable Ānanda and exchanged greetings with him. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, venerable Channa said to venerable Ānanda:
“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.
“At one time, friend Ānanda, I was dwelling in the Deer Park at Isipatana near Varanasi. Then, friend, in the late afternoon, I emerged from my seclusion. Taking my key, I went from dwelling to dwelling, approaching the elder bhikkhus and said to them: ‘May the venerable elders advise me; may the venerable elders instruct me; may the venerable elders give me a Dhamma talk, so that I may see the Dhamma.’ When this was said, friend, the elder bhikkhus said to me: ‘Form, friend Channa, is impermanent; feeling ... perception ... intentional constructs ... consciousness is impermanent; form is not-self ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.’
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.
Then, friend, it occurred to me: ‘I, too, think in this way: “Form is impermanent ... consciousness is impermanent; form is not-self, feeling ... perception ... intentional constructs ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.” Yet still, my mind does not enter into, gain confidence in, settle down in, or become resolved upon the stilling of all intentional constructs, the relinquishing of all acquisitions, the wearing away of craving, the fading of desire, ending, Nibbāna. Instead, agitation and clinging arise and the mind turns back, thinking: “But then, who is my self?” This does not happen to one who sees the Dhamma. Who can teach me the Dhamma in such a way that I might see the Dhamma?’
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.
Then, friend, it occurred to me: ‘This venerable Ānanda is dwelling at Kosambi in Ghosita’s Park. He is praised by the Teacher and esteemed by observant spiritual companions. Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma. Since I have that much trust in venerable Ānanda, let me approach venerable Ānanda.’ May venerable Ānanda advise me; may venerable Ānanda instruct me; may venerable Ānanda give me a Dhamma talk, so that I may see the Dhamma.”
Ānanda’s Teaching
“Ettakenapi mayaṁ āyasmato channassa attamanā api nāma taṁ āyasmā channo āvi akāsi khīlaṁ chindi. Odahāvuso channa, sotaṁ; bhabbosi dhammaṁ viññātun”ti.
“Even by this much I am pleased with venerable Channa. Perhaps the venerable Channa has opened himself up and broken through his barrenness. Lend your ear, friend Channa; you are capable of understanding the Dhamma.”
Atha kho āyasmato channassa tāvatakeneva uḷāraṁ pītipāmojjaṁ uppajji: “bhabbo kirasmi dhammaṁ viññātun”ti.
Then, with just that much, an exalted |joy and happiness::uplifting joy and gladness [pītipāmojja]| arose in venerable Channa: “It seems I am capable of understanding the Dhamma!”
Beyond Existence and Non-Existence
“Sammukhā metaṁ, āvuso channa, bhagavato sutaṁ, sammukhā paṭiggahitaṁ kaccānagottaṁ bhikkhuṁ ovadantassa—
“I heard this, friend Channa, in the Blessed One’s own presence, received it in his own presence, when he was advising the bhikkhu |Kaccānagotta::::kacch-ana-gotta|:
dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena atthitañceva natthitañca.
‘The world, |Kaccāna::::kacch-ana|, for the most part depends on a duality—on the notion of existence and the notion of non-existence.
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 for one who sees the arising of the world as it really is |with right wisdom::with correct distinctive knowledge [sammappaññāya]|, the notion of non-existence in regard to the world does not occur. And for one who sees the ending of the world as it really is with right wisdom, the notion of existence in regard to the world does not occur.
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena
This world, |Kaccāna::::kacch-ana|, is for the most part |bound by engagement, clinging, and fixation::shackled to going near, grabbing and holding onto [upayupādānābhinivesavinibandha]|.
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 one does not engage with, cling to, or resolve upon that engagement and clinging, that mental standpoint, fixation, and underlying tendency, thinking: ‘This is my self.’ They have no perplexity or doubt that what arises is only suffering arising, and what ends is only suffering ending. Their |insight into::understanding about [ñāṇameva]| this is |independent of others::not reliant on another [aparapaccayā]|.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
In this way, |Kaccāna::::kacch-ana|, there is right view.
Sabbamatthīti kho, kaccāna, ayameko anto.
‘Everything exists,’ |Kaccāna::::kacch-ana|, this is one extreme.
Sabbaṁ natthīti ayaṁ dutiyo anto.
‘Everything does not exist,’ |Kaccāna::::kacch-ana|, this is the second extreme.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti—
Avoiding these two extremes, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| by the middle way:
avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
‘|Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arises; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]| arises; dependent on clinging, |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
With the complete fading away and ending of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.’”
“Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṁ sutvā dhammo abhisamito”ti.
“This is how it is, friend Ānanda, for those venerable ones who have such compassionate spiritual companions desiring their welfare, who advise and instruct them. And now, having heard this Dhamma teaching of venerable Ānanda, I have |made the breakthrough to::completely realized [abhisameta]| the Dhamma.”
At one time, many elder bhikkhus were dwelling in the Deer Park at Isipatana near |Varanasi::name of a city; modern day Varanasi [bārāṇasī]|.
Channa Seeks Guidance
Then, in the late afternoon, venerable Channa emerged from his |seclusion::solitude, privacy [paṭisallāna]|. Taking his key, he went from dwelling to dwelling, approaching the elder bhikkhus and said to them: “May the venerable elders advise me; may the venerable elders instruct me; may the venerable elders give me a Dhamma talk, so that I may see the Dhamma.”
The Teaching of the Elders
When this was said, the elder bhikkhus said to venerable Channa:
“|Form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, friend Channa, is impermanent; |feeling::pleasant, neutral, or painful sensation, experience felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| is impermanent; |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]| is impermanent, |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| are impermanent, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object; fifth of the five aggregates [viññāṇa]| is impermanent. Form is |not-self::not suitable to identify with, impersonality, non-subjectivity, essencelessness [anatta]|; feeling ... perception ... intentional constructs ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.”
Channa’s Doubt
Then it occurred to venerable Channa: “I, too, think in this way: ‘Form is impermanent, feeling ... perception ... intentional constructs ... consciousness is impermanent; form is not-self, feeling ... perception ... intentional constructs ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.’ Yet still, my mind does not enter into, gain confidence in, settle down in, or become resolved upon the |stilling of all intentional constructs::calming of all intentions, volitions, mental activities. This is sometimes rendered as stilling of all formations [sabbasaṅkhārasamatha]|, the |relinquishing of all acquisitions::letting go of all attachments, releasing of all ‘I’, ‘me’, ‘mine’ making [sabbūpadhipaṭinissagga]|, the |wearing away of craving::depletion of desire, extinction of longing [taṇhākkhaya]|, the |fading of desire::dispassion, detachment [virāga]|, |ending::cessation, termination [nirodha]|, |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|. Instead, |agitation::anxiety, nervousness, turmoil [paritassanā]| and |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]| arise and the mind turns back, thinking: ‘But then, who is my self?’ This does not happen to one who sees the |Dhamma::the ultimate truth that the Buddha’s teachings point to [dhamma]|. Who can teach me the Dhamma in such a way that I might see the Dhamma?”
Then it occurred to venerable Channa: “This venerable Ānanda is dwelling at Kosambi in Ghosita’s Park. He is praised by the Teacher and esteemed by observant spiritual companions. Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma. Since I have that much trust in venerable Ānanda, let me approach venerable Ānanda.”
Then the Venerable Channa set his lodging in order, took his bowl and robe, and went to Ghosita’s Park in Kosambi, where he approached the venerable Ānanda and exchanged greetings with him. After exchanging courteous and polite conversation, he sat down to one side. Seated to one side, venerable Channa said to venerable Ānanda:
“At one time, friend Ānanda, I was dwelling in the Deer Park at Isipatana near Varanasi. Then, friend, in the late afternoon, I emerged from my seclusion. Taking my key, I went from dwelling to dwelling, approaching the elder bhikkhus and said to them: ‘May the venerable elders advise me; may the venerable elders instruct me; may the venerable elders give me a Dhamma talk, so that I may see the Dhamma.’ When this was said, friend, the elder bhikkhus said to me: ‘Form, friend Channa, is impermanent; feeling ... perception ... intentional constructs ... consciousness is impermanent; form is not-self ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.’
Then, friend, it occurred to me: ‘I, too, think in this way: “Form is impermanent ... consciousness is impermanent; form is not-self, feeling ... perception ... intentional constructs ... consciousness is not-self. All constructs are impermanent; all phenomena are not-self.” Yet still, my mind does not enter into, gain confidence in, settle down in, or become resolved upon the stilling of all intentional constructs, the relinquishing of all acquisitions, the wearing away of craving, the fading of desire, ending, Nibbāna. Instead, agitation and clinging arise and the mind turns back, thinking: “But then, who is my self?” This does not happen to one who sees the Dhamma. Who can teach me the Dhamma in such a way that I might see the Dhamma?’
Then, friend, it occurred to me: ‘This venerable Ānanda is dwelling at Kosambi in Ghosita’s Park. He is praised by the Teacher and esteemed by observant spiritual companions. Venerable Ānanda is capable of teaching me the Dhamma in such a way that I might see the Dhamma. Since I have that much trust in venerable Ānanda, let me approach venerable Ānanda.’ May venerable Ānanda advise me; may venerable Ānanda instruct me; may venerable Ānanda give me a Dhamma talk, so that I may see the Dhamma.”
Ānanda’s Teaching
“Even by this much I am pleased with venerable Channa. Perhaps the venerable Channa has opened himself up and broken through his barrenness. Lend your ear, friend Channa; you are capable of understanding the Dhamma.”
Then, with just that much, an exalted |joy and happiness::uplifting joy and gladness [pītipāmojja]| arose in venerable Channa: “It seems I am capable of understanding the Dhamma!”
Beyond Existence and Non-Existence
“I heard this, friend Channa, in the Blessed One’s own presence, received it in his own presence, when he was advising the bhikkhu |Kaccānagotta::::kacch-ana-gotta|:
‘The world, |Kaccāna::::kacch-ana|, for the most part depends on a duality—on the notion of existence and the notion of non-existence.
But for one who sees the arising of the world as it really is |with right wisdom::with correct distinctive knowledge [sammappaññāya]|, the notion of non-existence in regard to the world does not occur. And for one who sees the ending of the world as it really is with right wisdom, the notion of existence in regard to the world does not occur.
This world, |Kaccāna::::kacch-ana|, is for the most part |bound by engagement, clinging, and fixation::shackled to going near, grabbing and holding onto [upayupādānābhinivesavinibandha]|.
But one does not engage with, cling to, or resolve upon that engagement and clinging, that mental standpoint, fixation, and underlying tendency, thinking: ‘This is my self.’ They have no perplexity or doubt that what arises is only suffering arising, and what ends is only suffering ending. Their |insight into::understanding about [ñāṇameva]| this is |independent of others::not reliant on another [aparapaccayā]|.
In this way, |Kaccāna::::kacch-ana|, there is right view.
‘Everything exists,’ |Kaccāna::::kacch-ana|, this is one extreme.
‘Everything does not exist,’ |Kaccāna::::kacch-ana|, this is the second extreme.
Avoiding these two extremes, the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| by the middle way:
‘|Dependent on::contingent on, supported by, grounded on [paṭicca]| |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]| [arise]; dependent on intentional constructs, |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| arises; dependent on consciousness, |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]| arises; dependent on name and form, the |six sense bases::The six internal sense bases—eye, ear, nose, tongue, body, and mind—are the faculties that enable sensory contact and experience. They are not the physical organs themselves, but the functional conditions that enable consciousness to meet an object [saḷāyatana]| arise; dependent on the six sense bases, |contact::sense impingement, raw experience, touch [phassa]| arises; dependent on contact, |felt experience::pleasant, neutral, or painful sensation, feeling, second of the five aggregates [vedanā]| arises; dependent on felt experience, |craving::wanting, yearning, longing, attachment, lit. thirst [taṇha]| arises; dependent on craving, |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]| arises; dependent on clinging, |existence::being, becoming; continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]| arises; dependent on existence, |birth::rebirth, conception, coming into existence [jāti]| arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.
With the complete fading away and ending of ignorance comes the ending of intentional constructs; with the ending of intentional constructs, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of felt experience; with the ending of felt experience, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.’”
“This is how it is, friend Ānanda, for those venerable ones who have such compassionate spiritual companions desiring their welfare, who advise and instruct them. And now, having heard this Dhamma teaching of venerable Ānanda, I have |made the breakthrough to::completely realized [abhisameta]| the Dhamma.”
Ekaṁ samayaṁ sambahulā therā bhikkhū bārāṇasiyaṁ viharanti isipatane migadāye.
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.
Evaṁ vutte, therā bhikkhū āyasmantaṁ channaṁ etadavocuṁ:
“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.
Atha kho āyasmato channassa etadahosi: “mayhampi kho etaṁ evaṁ 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.
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.
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:
“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.
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.
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.
“Ettakenapi mayaṁ āyasmato channassa attamanā api nāma taṁ āyasmā channo āvi akāsi khīlaṁ chindi. Odahāvuso channa, sotaṁ; bhabbosi dhammaṁ viññātun”ti.
Atha kho āyasmato channassa tāvatakeneva uḷāraṁ pītipāmojjaṁ uppajji: “bhabbo kirasmi dhammaṁ viññātun”ti.
“Sammukhā metaṁ, āvuso channa, bhagavato sutaṁ, sammukhā paṭiggahitaṁ kaccānagottaṁ bhikkhuṁ ovadantassa—
dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena atthitañceva natthitañca.
Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā, sā na hoti. Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā, sā na hoti.
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena
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.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
Sabbamatthīti kho, kaccāna, ayameko anto.
Sabbaṁ natthīti ayaṁ dutiyo anto.
Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti—
avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.
“Evametaṁ, āvuso ānanda, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārayo anukampakā atthakāmā ovādakā anusāsakā. Idañca pana me āyasmato ānandassa dhammadesanaṁ sutvā dhammo abhisamito”ti.