English
Then Venerable Channa, not long after those Venerables had departed, took up the knife. Then Venerable Sāriputta approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Venerable Sāriputta said to the Blessed One: “Venerable Channa, venerable sir, has taken up the knife. What is his destination? What is his future state?” “Did not Channa the bhikkhu, Sāriputta, declare in your presence that he was blameless?” “There is, venerable sir, a Vajjian village called Pubbavijjana. There, Venerable Channa has families of friends, families of intimates, and families of supporters.” “Indeed, Sāriputta, Channa the bhikkhu has families of friends, families of intimates, and families of supporters. But I do not, Sāriputta, on that account say he is blameworthy. Whoever, Sāriputta, lays down this body and takes up another body, him I call blameworthy. That is not the case for Channa the bhikkhu. ‘Channa the bhikkhu took up the knife blamelessly’ – thus, Sāriputta, you should bear this in mind.” The Fourth. 5. The Puṇṇa Sutta Then Venerable Puṇṇa approached the Blessed One; having approached… and sat down to one side, Venerable Puṇṇa said to the Blessed One: Then he said: "It would be good for me, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that I, having heard the Dhamma from the Blessed One, might dwell alone, secluded, diligent, ardent, and resolute." "There are, Punna, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual desire, and enticing. If a bhikkhu delights in them, welcomes them, and clings to them, delight arises for him who delights in them, welcomes them, and clings to them. 'From the arising of delight comes the arising of suffering, Punna,' I say. ... There are, Punna, tastes cognizable by the tongue... ... There are, Punna, mental phenomena cognizable by the mind, desirable, lovely, agreeable, pleasing, associated with sensual desire, and enticing. If a bhikkhu delights in them, welcomes them, and clings to them, delight arises for him who delights in them, welcomes them, and clings to them. 'From the arising of delight comes the arising of suffering, Punna,' I say. "There are, Punna, forms cognizable by the eye, desirable, lovely, agreeable, pleasing, associated with sensual desire, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not cling to them, delight ceases for him who does not delight in them, does not welcome them, and does not cling to them. 'From the cessation of delight comes the cessation of suffering, Punna,' I say. ... There are, Punna, mental phenomena cognizable by the mind, desirable, lovely, agreeable, pleasing, associated with sensual desire, and enticing. If a bhikkhu does not delight in them, does not welcome them, and does not cling to them, delight ceases for him who does not delight in them, does not welcome them, and does not cling to them. 'From the cessation of delight comes the cessation of suffering, Punna,' I say. "Having been exhorted by me with this brief exhortation, Punna, in which country will you dwell?" "There is, venerable sir, a country called Sunāparanta. I will dwell there." "Fierce, Punna, are the people of Sunāparanta; harsh, Punna, are the people of Sunāparanta. If, Punna, the Sunāpar The people there will abuse you, will revile you. Then, Punna, what will be your state? "If, Venerable Sir, the Sunāparantaka people abuse me, revile me, then this will be my thought: 'These Sunāparantaka people are good, these Sunāparantaka people are very good, in that they do not strike me with their hands.' Thus, Blessed One, it will be; thus, Fortunate One, it will be." "But if, Punna, the Sunāparantaka people strike you with their hands, then, Punna, what will be your state?" "If, Venerable Sir, the Sunāparantaka people strike me with their hands, then this will be my thought: 'These Sunāparantaka people are good, these Sunāparantaka people are very good, in that they do not strike me with a clod.' Thus, Blessed One, it will be; thus, Fortunate One, it will be." "But if, Punna, the Sunāparantaka people strike you with a clod, then, Punna, what will be your state?" "If, Venerable Sir, the Sunāparantaka people strike me with a clod, then this will be my thought: 'These Sunāparantaka people are good, these Sunāparantaka people are very good, in that they do not strike me with a stick.' Thus, Blessed One, it will be; thus, Fortunate One, it will be." "But if, Punna, the Sunāparantaka people strike you with a stick, then, Punna, what will be your state?" "If, Venerable Sir, the Sunāparantaka people strike me with a stick, then this will be my thought: 'These Sunāparantaka people are good, these Sunāparantaka people are very good, in that they do not strike me with a weapon.' Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “But if, Puṇṇa, those people of Sunāparanta strike you with a weapon, then, Puṇṇa, what will be your thought?” “If, venerable sir, the people of Sunāparanta strike me with a weapon, then my thought will be: ‘These people of Sunāparanta are good, these people of Sunāparanta are very good, in that they do not deprive me of life with a sharp weapon.’ Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “But if, Puṇṇa, the people of Sunāparanta deprive you of life with a sharp weapon, then, Puṇṇa, what will be your thought?” “If, venerable sir, the people of Sunāparanta deprive me of life with a sharp weapon, then my thought will be: ‘There are disciples of the Blessed One who, wearied, ashamed, disgusted with body and life, seek for a weapon-bearer; this weapon-bearer has been found by me without seeking.’ Thus, Blessed One, it will be; thus, Fortunate One, it will be.” “Good, good, Puṇṇa! You are capable, Puṇṇa, endowed with this self-restraint and peacefulness, to dwell in the country of Sunāparanta. Now, Puṇṇa, do as you think fit.” Then, the Venerable Puṇṇa, having rejoiced in and approved of the Blessed One’s words, rose from his seat, saluted the Blessed One, circumambulated him, put his lodging in order, and taking his bowl and robe, set out on a journey towards the country of Sunāparanta. Journeying by stages, he arrived at the country of Sunāparanta. There, indeed, the Venerable Puṇṇa dwelt in the country of Sunāparanta. Then, the Venerable Puṇṇa, during that very rainy season, converted more than five hundred lay followers. During that very rainy season, he converted more than five hundred laywomen. During that very rainy season He did not realize the three knowledges. In that same rainy season, he attained final Nibbāna. Then many bhikkhus approached the Blessed One. Seated to one side, those bhikkhus said to the Blessed One: “Venerable sir, the clansman named Puṇṇa, who was exhorted by the Blessed One with a brief instruction, has passed away. What is his destination? What is his future state?” “Wise, bhikkhus, was the clansman Puṇṇa. He practiced according to the Dhamma, and he did not trouble me concerning the Dhamma. The clansman Puṇṇa, bhikkhus, has attained final Nibbāna.” The Fifth. 6. The Discourse to Bāhiya 89. Then the venerable Bāhiya approached the Blessed One. Seated to one side, the venerable Bāhiya said to the Blessed One: “It would be good, venerable sir, if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I might dwell alone, secluded, diligent, ardent, and resolute.” “What do you think, Bāhiya, is the eye permanent or impermanent?” “Impermanent, venerable sir.” “But that which is impermanent, is it suffering or happiness?” “Suffering, venerable sir.” “But that which is impermanent, suffering, subject to change, is it fit to regard it thus: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “Are forms permanent or impermanent?” “Impermanent, venerable sir.” [...] eye-consciousness [...] eye-contact [...] And that feeling which arises conditioned by mind-contact— whether pleasant or painful or neither-painful-nor-pleasant— is that permanent or impermanent?” “Impermanent, venerable sir.” “But that which is impermanent, is it suffering or happiness?” “Suffering, venerable sir.” “But that which is impermanent, suffering, subject to change, is it fit to regard it thus: ‘This is mine, this I am, this is my self’?” “No, venerable sir.” “Seeing thus, Bāhiya, The instructed noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact... whatever feeling arises dependent on mind-contact, whether pleasant or painful or neither-painful-nor-pleasant, he becomes disenchanted with that too. Being disenchanted, he becomes dispassionate; through dispassion, he is liberated; in the liberated, there is the knowledge of liberation. He understands: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ Then Venerable Bāhiya, having rejoiced in and approved of the Blessed One’s words, rose from his seat, saluted the Blessed One, circumambulated him, and departed. Then Venerable Bāhiya, dwelling alone, secluded, diligent, ardent, resolute, not long thereafter – for the sake of which noble sons rightly go forth from home to homelessness, that unsurpassed culmination of the holy life – having realized it for himself with direct knowledge in this very life, he entered upon and dwelled in it. He understood: ‘‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’’ And Venerable Bāhiya became one of the Arahants. The Sixth. 7. The First Agitation Sutta "Agitation, monks, is a disease, agitation is a boil, agitation is a dart.