Majjhima Nikāya 144 Channovādasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Channovādasutta

Thus have I heard: At one time, the Blessed One was staying in Rajagaha at the Bamboo Grove, the Squirrel Sanctuary.

Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti.

Now at that time, the venerable Sāriputta, the venerable Mahācunda, and the venerable Channa were staying on the Vultures Peak Mountain.

Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno.

Now at that time, the venerable Channa was afflicted, suffering, and gravely ill.

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahācundaṁ etadavoca: “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti.

Then, in the evening, the venerable Sāriputta, having emerged from seclusion, approached the venerable Mahācunda and said to him, Come, friend Cunda, let us go to the venerable Channa to inquire about his illness.

“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.

Yes, friend, the venerable Mahācunda replied to the venerable Sāriputta.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā channena saddhiṁ sammodiṁsu.

Then the venerable Sāriputta and the venerable Mahācunda went to the venerable Channa; having approached, they exchanged greetings with the venerable Channa.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu.

After exchanging greetings and cordial talk, they sat down to one side.

Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ channaṁ etadavoca: “kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ.

Seated to one side, the venerable Sāriputta said to the venerable Channa, I hope you are bearing up, friend Channa, I hope you are getting better.

Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

The venerable Channa replied, Friend Sāriputta, I am not bearing up, I am not getting better.

Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti.

Strong, painful feelings are increasing in me, not subsiding; their increase, not their subsiding, is apparent.

Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ.

The venerable Channa then described his suffering using several analogies: violent winds cutting through his head like a sharp sword, a tough leather strap constricting his head, and violent pains carving up his belly like a butcher's knife.

The venerable Sāriputta and the venerable Mahācunda were deeply concerned for the venerable Channa's well-being.

Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

The venerable Sāriputta said to the venerable Channa, I shall take a knife, friend Sāriputta, I do not long for life.

Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

But the venerable Mahācunda intervened, saying, Let the venerable Channa not take a knife. Let the venerable Channa live. We wish the venerable Channa to live.

Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo.

The venerable Sāriputta and the venerable Mahācunda then offered to search for suitable food and medicine for the venerable Channa, showing their commitment to his recovery.

Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti.

If the venerable Channa does not have suitable attendants, I will attend to the venerable Channa.

“Māyasmā channo satthaṁ āharesi.

Let the venerable Channa not take a knife.

Yāpetāyasmā channo.

Let the venerable Channa live.

Yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāma.

We wish the venerable Channa to live.

Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi.

Friend Sāriputta, it is not that I do not have suitable food; nor that I do not have suitable medicine; nor that I do not have suitable attendants; but, friend Sāriputta, I have long served the Teacher with pleasant service, not with unpleasant service.

Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi.

For, friend Sāriputta, it is proper for a disciple to serve the Teacher with pleasant service, not with unpleasant service.

Māyasmā channo satthaṁ āharesi. Yāpetāyasmā channo. Yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāmā”ti.

The disciple Channa will take a knife without reproach: thus, friend Sāriputta, you should bear it in mind.

“Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; napi me natthi sappāyāni bhesajjāni; napi me natthi patirūpā upaṭṭhākā; api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṁ manāpeneva no amanāpena. Etañhi, āvuso sāriputta, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva no amanāpena.

Let us ask the venerable Channa about some matter, if the venerable Channa gives us the opportunity to explain the question. Ask, friend Sāriputta, I will know upon hearing.

Friend Channa, do you regard the eye, eye-consciousness, and phenomena cognizable by eye-consciousness as This is mine, I am this, this is my self?

‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti evametaṁ, āvuso sāriputta, dhārehī”ti. “Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “Pucchāvuso sāriputta, sutvā vedissāmī”ti.

Friend Channa, do you regard the ear, ear-consciousness, and phenomena cognizable by ear-consciousness as This is mine, I am this, this is my self? Friend Channa, do you regard the nose, nose-consciousness, and phenomena cognizable by nose-consciousness as This is mine, I am this, this is my self?

“Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi?

Friend Channa, do you regard the tongue, tongue-consciousness, and phenomena cognizable by tongue-consciousness as This is mine, I am this, this is my self?

Sotaṁ, āvuso channa, sotaviññāṇaṁ …pe… ghānaṁ, āvuso channa, ghānaviññāṇaṁ … jivhaṁ, āvuso channa, jivhāviññāṇaṁ … kāyaṁ, āvuso channa, kāyaviññāṇaṁ …

Friend Channa, do you regard the body, body-consciousness, and phenomena cognizable by body-consciousness as This is mine, I am this, this is my self?

manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti?

Friend Channa, do you regard the mind, mind-consciousness, and phenomena cognizable by mind-consciousness as This is mine, I am this, this is my self?

“Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi.

Friend Sāriputta, I do not regard the eye, eye-consciousness, and phenomena cognizable by eye-consciousness as This is mine, I am this, this is my self. Friend Sāriputta, ...

Sotaṁ, āvuso sāriputta …pe…

the ear, friend Sāriputta ...

ghānaṁ, āvuso sāriputta …

the nose, friend Sāriputta ...

jivhaṁ, āvuso sāriputta …

the tongue, friend Sāriputta ...

kāyaṁ, āvuso sāriputta …

the body, friend Sāriputta ...

manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.

the mind, friend Sāriputta, the mind-consciousness, the phenomena cognizable by the mind-consciousness, This is not mine, I am not this, this is not my self, thus I see.

“Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi?

In the eye, friend Channa, in the eye-consciousness, in the phenomena cognizable by the eye-consciousness, what do you see, what do you know, that you see the eye, the eye-consciousness, the phenomena cognizable by the eye-consciousness, This is not mine, I am not this, this is not my self?

Sotasmiṁ, āvuso channa, sotaviññāṇe …

In the ear, friend Channa, in the ear-consciousness ...

ghānasmiṁ, āvuso channa, ghānaviññāṇe …

in the nose, friend Channa, in the nose-consciousness ...

jivhāya, āvuso channa, jivhāviññāṇe …

in the tongue, friend Channa, in the tongue-consciousness ...

kāyasmiṁ, āvuso channa, kāyaviññāṇe …

in the body, friend Channa, in the 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, friend Channa, in the mind-consciousness, in the phenomena cognizable by the mind-consciousness, what do you see, what do you know, that you see the mind, the mind-consciousness, the phenomena cognizable by the mind-consciousness, This is not mine, I am not this, 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.

In the eye, friend Sāriputta, in the eye-consciousness, in the phenomena cognizable by the eye-consciousness, seeing cessation, knowing cessation, I see the eye, the eye-consciousness, the phenomena cognizable by the eye-consciousness, This is not mine, I am not this, this is not my self.

Sotasmiṁ, āvuso sāriputta, sotaviññāṇe …

In the ear, friend Sāriputta, in the ear-consciousness ...

ghānasmiṁ, āvuso sāriputta, ghānaviññāṇe …

in the nose, friend Sāriputta, in the nose-consciousness ...

jivhāya, āvuso sāriputta, jivhāviññāṇe …

in the tongue, friend Sāriputta, in the tongue-consciousness ...

kāyasmiṁ, āvuso sāriputta, kāyaviññāṇe …

in the body, friend Sāriputta, in the 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, friend Sāriputta, in the mind-consciousness, in the phenomena cognizable by the mind-consciousness, seeing cessation, knowing cessation, I see the mind, the mind-consciousness, the phenomena cognizable by the mind-consciousness, This is not mine, I am not this, this is not my self.

Evaṁ vutte, āyasmā mahācundo āyasmantaṁ channaṁ etadavoca: “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṁ, niccakappaṁ manasi kātabbaṁ: ‘nissitassa calitaṁ, anissitassa calitaṁ natthi.

Having said this, the venerable Mahācunda said to the venerable Channa, Therefore, friend Channa, this too is the teaching of the Blessed One, to be constantly borne in mind: For one who is dependent, there is wavering; for one who is independent, there is no wavering.

Calite asati passaddhi, passaddhiyā sati nati na hoti.

Where there is no wavering, there is calm.

Natiyā asati āgatigati na hoti.

Where there is calm, there is no inclination.

Āgatigatiyā asati cutūpapāto na hoti.

Where there is no inclination, there is no coming and going.

Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā’”ti.

Where there is no coming and going, there is no passing away and reappearing.

Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu.

Where there is no passing away and reappearing, neither here nor there nor in between the two, this is the end of suffering.

Then the venerable Sāriputta and the venerable Mahācunda, having given this advice to the venerable Channa, rose from their seats and departed.

Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṁ āharesi.

Then the venerable Channa, shortly after the departure of the venerable Sāriputta and the venerable Mahācunda, took a knife.

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then, the Venerable Sāriputta approached the Blessed One; having approached and paid respects to the Blessed One, he sat down to one side.

Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “āyasmatā, bhante, channena satthaṁ āharitaṁ.

Sitting to one side, the Venerable Sāriputta said to the Blessed One, Venerable sir, Channa has brought a knife.

Tassa kā gati, ko abhisamparāyo”ti?

What is his destination, what is his future state?

“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti?

Did I not declare to you, Sāriputta, that Channa the disciple is blameless?

“Atthi, bhante, pubbajiraṁ nāma vajjigāmo.

There is, venerable sir, a village named Pubba Jira in the Vajji country.

Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti.

There are families there who are friends, well-wishers, and supporters of the Venerable Channa.

“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni.

Indeed, Sāriputta, there are families who are friends, well-wishers, and supporters of Channa the disciple.

Nāhaṁ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi.

But I do not say that one is blameless merely because of that.

Yo kho, sāriputta, imañca kāyaṁ nikkhipati aññañca kāyaṁ upādiyati tamahaṁ ‘saupavajjo’ti vadāmi.

Whoever, Sāriputta, lays down this body and takes up another body, I say that he is blameworthy.

Taṁ channassa bhikkhuno natthi.

But that is not the case with Channa the disciple.

‘Anupavajjo channo bhikkhu satthaṁ āharesī’ti evametaṁ, sāriputta, dhārehī”ti.

Channa the disciple is blameless, having brought a knife.

Remember it thus, Sāriputta.

Idamavoca bhagavā.

The Blessed One said this.

Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti.

The Venerable Sāriputta was satisfied and delighted in the Blessed One's words.

Channovādasuttaṁ niṭṭhitaṁ dutiyaṁ.

Thus ends the discourse on Channa's admonition, the second.