To Channa Channa Sutta (SN 22:90)
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('â', But who, then, is my self?â But this thought doesnât occur to one who sees the Dhamma. So who might teach me the Dhamma so that I might see the Dhamma?" Then the thought occurred to Ven. Channa, "This Ven. ṅnanda is staying near Kosambī at Ghositaâs monastery. He has been praised by the Teacher and is esteemed by his observant companions in the holy life. He is capable of teaching me the Dhamma so that I might see the Dhamma, and I have sudden trust in him. Why donât I go to Ven. ṅnanda?" So, setting his lodgings in order and taking his robes & bowl, Ven. Channa went to Kosambī to where Ven. ṅnanda was staying at Ghositaâs monastery. On arrival, he exchanged courteous greetings with Ven. ṅnanda. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he (told Ven. ṅnanda what had happened and added), "May Ven. ṅnanda exhort me, may Ven. ṅnanda teach me, may Ven. ṅnanda give me a Dhamma talk so that I might see the Dhamma." "Even this much makes me feel gratified & satisfied with Ven. Channa, that he opens up & breaks down his stubbornness. So lend ear, friend Channa. You are capable of understanding the Dhamma." Then a sudden great rapture & joy welled up in Ven. Channa at the thought, "So I am capable of understanding the Dhamma!" "Face-to-face with the Blessed One have I heard this, friend Channa. Face-to-face with him have I learned the exhortation he gave to the monk Kaccṅna Gotta [SNÂ 12:15]: ),
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('â', By & large, Kaccṅna, this world is supported by [takes as its object] a polarity, that of existence & non-existence. But when one sees the origination of the world as it has come to be with right discernment, "non-existence" with reference to the world does not occur to one. When one sees the cessation of the world as it has come to be with right discernment, "existence" with reference to the world does not occur to one. "),
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('â', By & large, Kaccṅna, this world is in bondage to attachments, clingings (sustenances), & biases. But one such as this does not get involved with or cling to these attachments, clingings, fixations of awareness, biases, or obsessions; nor is he resolved on "my self." He has no uncertainty or doubt that, when there is arising, only stress is arising; and that when there is passing away, only stress is passing away. In this, oneâs knowledge is independent of others. It is to this extent, Kaccṅna, that there is right view. "),
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('â', "Everything exists": That is one extreme. "Everything doesnât exist": That is a second extreme. Avoiding these two extremes, the Tathṅgata teaches the Dhamma via the middle: From ignorance as a requisite condition come fabrications. From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, then aging & death, sorrow, lamentation, pain, distress, & despair come into play. Such is the origination of this entire mass of stress & suffering. "),
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('â', Now from the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. From the cessation of fabrications comes the cessation of consciousness. From the cessation of consciousness comes the cessation of name-&-form. From the cessation of name-&-form comes the cessation of the six sense media. From the cessation of the six sense media comes the cessation of contact. From the cessation of contact comes the cessation of feeling. From the cessation of feeling comes the cessation of craving. From the cessation of craving comes the cessation of clinging/ sustenance. From the cessation of clinging/sustenance comes the cessation of becoming. From the cessation of becoming comes the cessation of birth. From the cessation of birth, then aging & death, sorrow, lamentation, pain, distress, & despair all cease. Such is the cessation of this entire mass of stress & suffering.âââ "Thatâs how it is, friend ṅnanda, for those who have companions in the holy life like Ven. ṅnanda—sympathetic, helpful, exhorting, & teaching. Just now, for me, listening to Ven. ṅnandaâs Dhamma-teaching, has the Dhamma been penetrated." - --> - - - -