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(8) 3. Ānanda Chapter 1. Channa Sutta 72. At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then the wanderer Channa approached Venerable Ānanda; having approached, he exchanged greetings with Venerable Ānanda. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, the wanderer Channa said to Venerable Ānanda: "You too, friend Ānanda, teach the abandoning of passion, you teach the abandoning of aversion, you teach the abandoning of delusion." "We too, friend, teach the abandoning of passion, we teach the abandoning of aversion, we teach the abandoning of delusion." "But what danger, friend, do you see in passion, that you teach the abandoning of passion? What danger do you see in aversion, that you teach the abandoning of aversion? What danger do you see in delusion, that you teach the abandoning of delusion?" "One who is impassioned, friend, overcome by passion, with mind possessed, intends for his own harm, intends for the harm of others, intends for the harm of both, and experiences mental suffering and distress; when passion is abandoned, he does not intend for his own harm, nor for the harm of others, nor for the harm of both, nor does he experience mental suffering and distress. One who is impassioned, friend, overcome by passion, with mind possessed, performs bad conduct by body, performs bad conduct by speech, performs bad conduct by mind; when passion is abandoned, he does not perform bad conduct by body, nor bad conduct by speech, nor bad conduct by mind. One who is impassioned, friend, overcome by passion, with mind possessed, does not understand his own welfare as it really is, does not understand the welfare of others as it really is, does not understand the welfare of both as it really is; when passion is abandoned, he understands his own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Passion, friend, Friends, it makes blind, it makes without eyes, it makes without knowledge, it obstructs wisdom, it belongs to the side of vexation, it is not conducive to Nibbana. "Inflicted, friends, by hatred... deluded, friends, by delusion, with mind overcome and obsessed, he intends for his own affliction, he intends for the affliction of others, he intends for the affliction of both, he experiences mental suffering and displeasure; when delusion is abandoned, he does not intend for his own affliction, he does not intend for the affliction of others, he does not intend for the affliction of both, he does not experience mental suffering and displeasure. Deluded, friends, by delusion, with mind overcome and obsessed, he acts wrongly by body, he acts wrongly by speech, he acts wrongly by mind; when delusion is abandoned, he does not act wrongly by body, he does not act wrongly by speech, he does not act wrongly by mind. Deluded, friends, by delusion, with mind overcome and obsessed, he does not know his own welfare as it really is, he does not know the welfare of others as it really is, he does not know the welfare of both as it really is; when delusion is abandoned, he knows his own welfare as it really is, he knows the welfare of others as it really is, he knows the welfare of both as it really is. Delusion, friends, makes blind, makes without eyes, makes without knowledge, obstructs wisdom, belongs to the side of vexation, is not conducive to Nibbana. This, friends, seeing the danger in greed, we declare the abandoning of greed. This, seeing the danger in hatred, we declare the abandoning of hatred. This, seeing the danger in delusion, we declare the abandoning of delusion." "Is there, friends, a path, is there a practice, for the abandoning of this greed, hatred, and delusion?" "There is, friends, a path, there is a practice, for the abandoning of this greed, hatred, and delusion." "What then, friends, is the path, what is the practice, for the abandoning of this greed, hatred, and delusion?" "It is this Noble Eightfold Path, namely: Right View... ...Right Concentration. This, friends, is the path." This practice is for the abandoning of this lust, hatred, delusion. Indeed, good, friend, is the path, good is the practice for the abandoning of this lust, hatred, delusion. And enough, friend Ānanda, for diligence. The First. 2. The Discourse with the Ājīvaka 73. At one time the venerable Ānanda was dwelling in Kosambī in Ghositā's Park. Then a certain householder, a disciple of the Ājīvakas, approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, he sat down to one side. Sitting to one side, that householder, a disciple of the Ājīvakas, said this to the venerable Ānanda – "Whose Dhamma, venerable Ānanda, is well-proclaimed? Who in the world are well-practiced? Who in the world are well-gone?" "In that case, householder, I will question you on this very matter, and you should answer as you see fit. What do you think, householder, those who teach Dhamma for the abandoning of lust, who teach Dhamma for the abandoning of hatred, who teach Dhamma for the abandoning of delusion, is their Dhamma well-proclaimed or not? Or how does it seem to you in this regard?" "Those, venerable sir, who teach Dhamma for the abandoning of lust, who teach Dhamma for the abandoning of hatred, who teach Dhamma for the abandoning of delusion, their Dhamma is well-proclaimed. This is how it seems to me in this regard." "What do you think, householder, those who are practiced for the abandoning of lust, who are practiced for the abandoning of hatred, who are practiced for the abandoning of delusion, are they well-practiced in the world or not? Or how does it seem to you in this regard?" "Those, venerable sir, who are practiced for the abandoning of lust, who are practiced for the abandoning of hatred, who are practiced for the abandoning of delusion, they are well-practiced in the world. This is how it seems to me in this regard." "What do you think, householder, those whose lust is abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future, those whose hatred is abandoned, uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future, those whose delusion is abandoned, uproot whose root is destroyed, made like a palm stump, made non-existent, not arising in the future, are they well-done in the world, or not? Or how does it seem to you here? Venerable sir, those whose lust is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; those whose hatred is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; those whose delusion is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; they are well-done in the world. Thus it seems to me here. Thus, householder, this has been declared by you: 'Venerable sir, those who teach the Dhamma for the abandoning of lust, who teach the Dhamma for the abandoning of hatred, who teach the Dhamma for the abandoning of delusion, their Dhamma is well-proclaimed.' This has been declared by you: 'Venerable sir, those who are practicing for the abandoning of lust, who are practicing for the abandoning of hatred, who are practicing for the abandoning of delusion, they are well-practicing in the world.' This has been declared by you: 'Venerable sir, those whose lust is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; those whose hatred is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; those whose delusion is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; they are well-done in the world.' Wonderful, venerable sir! Amazing, venerable sir! There will be no exalting of one's own Dhamma, nor disparaging of others' Dhamma. The teaching of Dhamma is only in its proper place, the meaning is stated, and the self is not brought in. You, venerable Ananda, teach the Dhamma for the abandoning of lust, for the abandoning of hatred, for the abandoning of delusion. Your Dhamma, venerable Ananda, is well-proclaimed. You, venerable Ananda, are practicing for the abandoning of lust, for the abandoning of hatred, for the abandoning of delusion. You, venerable sir, are well-practicing in the world. Your lust, venerable Ananda, is abandoned, uprooted, made like a palm stump, made non-existent, not arising in the future; your hatred is p ...your delusion is abandoned, its root cut off, made like a palm-stump, brought to non-existence, not liable to arise in the future. You are well-made in the world. “Excellent, venerable sir! Excellent, venerable sir! Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness — ‘those with eyes will see forms’ — even so has the Dhamma been expounded by the venerable Ānanda in many ways. I go for refuge to that Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the venerable Ānanda remember me as a lay follower who has taken refuge from this day forth as long as life lasts.” The second. 3. The Discourse to Mahānāma the Sakyan 74. Thus have I heard: At one time the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Park. Now at that time the Blessed One had recovered from an illness, having recently arisen from his sickness. Then Mahānāma the Sakyan approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, Mahānāma the Sakyan said to the Blessed One: “For a long time, venerable sir, I have known the Dhamma taught by the Blessed One thus: ‘Knowledge is for one who is concentrated, not for one who is not concentrated.’ Now, venerable sir,