9.
The Chapter on Channa
1.
The Discourse on the Nature of Disintegration
84. At Sāvatthī. Then the Venerable Ānanda approached the Blessed One, etc. Seated to one side, the Venerable Ānanda said this to the Blessed One -
"'World, world', venerable sir, is said. In what respect, venerable sir, is it called 'world'?" "Whatever, Ānanda, is subject to disintegration, this is called 'world' in the Noble One's discipline. And what, Ānanda, is subject to disintegration? The eye, Ānanda, is subject to disintegration, material forms are subject to disintegration, eye-consciousness is subject to disintegration, eye-contact is subject to disintegration, whatever arises with eye-contact as condition, etc. that too is subject to disintegration, etc. The tongue is subject to disintegration, flavours are subject to disintegration, tongue-consciousness is subject to disintegration, tongue-contact is subject to disintegration, whatever arises with tongue-contact as condition, etc. that too is subject to disintegration, etc. The mind is subject to disintegration, mental phenomena are subject to disintegration, mind-consciousness is subject to disintegration, mind-contact is subject to disintegration, whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is subject to disintegration. Whatever, Ānanda, is subject to disintegration, this is called 'world' in the Noble One's discipline." The first.
2.
The Discourse on the Empty World
85. Then the Venerable Ānanda, etc. he said this to the Blessed One - "'Empty is the world, empty is the world', venerable sir, is said. In what respect, venerable sir, is it said 'the world is empty'?" "Because, Ānanda, it is empty of a self or of what belongs to a self, therefore it is said 'the world is empty'. And what, Ānanda, is empty of a self or of what belongs to a self? The eye, Ānanda, is empty of a self or of what belongs to a self. Forms are empty of a self or of what belongs to a self, eye-consciousness is empty of a self or of what belongs to a self, eye-contact is empty of a self or of what belongs to a self, etc. whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too is empty of a self or of what belongs to a self. Because, Ānanda, it is empty of a self or of what belongs to a self, therefore it is said 'the world is empty'." The second.
3.
The Discourse on the Teaching in Brief
86. Seated to one side, the Venerable Ānanda said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
"What do you think, Ānanda, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Are forms permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Eye-consciousness... etc. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No indeed, Venerable Sir." Etc.
"Is the tongue permanent or impermanent?"
"Impermanent, venerable sir." Etc.
"Tongue-consciousness... tongue-contact... etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No indeed, Venerable Sir." Etc.
"Seeing thus, Ānanda, a learned noble disciple becomes disenchanted with the eye, etc. becomes disenchanted with eye-contact, etc. becomes disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The third.
4.
The Discourse on Channa
87. On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. Now at that time the Venerable Sāriputta and the Venerable Mahācunda and the Venerable Channa were dwelling on the Vulture's Peak mountain. Now at that time the Venerable Channa was sick, afflicted, severely ill. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Mahācunda; having approached, he said this to the Venerable Mahācunda - "Come, friend Cunda, let us go to where the Venerable Channa is, to enquire about his illness." "Yes, friend," the Venerable Mahācunda assented to the Venerable Sāriputta.
Then the Venerable Sāriputta and the Venerable Mahācunda approached the Venerable Channa; having approached, they sat down on the prepared seats. Having sat down, the Venerable Sāriputta said this to the Venerable Channa - "Is it bearable for you, friend Channa, is it endurable? Are unpleasant feelings receding, not advancing; is their receding evident, not their advancing?"
"It is not bearable for me, friend Sāriputta, not endurable; excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. Just as, friend, a strong man were to crush one's head with a sharp point; just so, friend, exceeding winds strike at my head. It is not bearable for me, friend, not endurable, etc. not their receding. Just as, friend, a strong man were to bind one's head with a tight leather strap as a head-band; just so, friend, there is exceeding headache in my head. It is not bearable for me, friend, not endurable, etc. not their receding. Just as, friend, a skilled butcher or a butcher's apprentice were to cut through the belly with a sharp butcher's knife; just so, exceeding winds cut through my belly. It is not bearable for me, friend, not endurable, etc. not their receding. Just as, friend, two strong men, having seized a weaker man by both arms, were to scorch and thoroughly burn him over a charcoal pit; just so, friend, there is exceeding burning in my body. It is not bearable for me, friend, not endurable; excessive unpleasant feelings are advancing for me, not receding; their advancing is evident, not their receding. I will bring the knife, friend Sāriputta, I do not wish for life."
"Let not the Venerable Channa bring the knife. Let the Venerable Channa sustain himself, we wish the Venerable Channa to sustain himself. If the Venerable Channa does not have suitable foods, I will seek suitable foods for the Venerable Channa. If the Venerable Channa does not have suitable medicines, I will seek suitable medicines for the Venerable Channa. If the Venerable Channa does not have suitable attendants, I will attend upon the Venerable Channa. Let not the Venerable Channa bring the knife. Let the Venerable Channa sustain himself, we wish the Venerable Channa to sustain himself."
"It is not that I do not have suitable foods, friend Sāriputta; I have suitable foods. Nor is it that I do not have suitable medicines; I have suitable medicines. Nor is it that I do not have suitable attendants; I have suitable attendants. But, friend, the Teacher has been attended upon by me for a long time with what is agreeable, not with what is disagreeable. For this, friend, is proper for a disciple, that he should attend upon the Teacher with what is agreeable, not with what is disagreeable. 'The monk Channa will bring the knife blamelessly' - remember it thus, friend Sāriputta."
"We would ask the Venerable Channa a certain point, if the Venerable Channa gives permission for the answering of a question." "Ask, friend Sāriputta, having heard I will know."
"Friend Channa, do you regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is mine, this I am, this is my self'? Etc. Friend Channa, do you regard the tongue, tongue-consciousness, and phenomena to be cognised by tongue-consciousness thus: 'This is mine, this I am, this is my self'? Etc. Friend Channa, do you regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is mine, this I am, this is my self'?"
"Friend Sāriputta, I regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is not mine, this I am not, this is not my self.' Etc. Friend Sāriputta, I regard the tongue, tongue-consciousness, and phenomena to be cognised by tongue-consciousness thus: 'This is not mine, this I am not, this is not my self.' Etc. Friend Sāriputta, I regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is not mine, this I am not, this is not my self.'"
"Regarding the eye, friend Channa, regarding eye-consciousness, regarding phenomena to be cognised by eye-consciousness, having seen what, having directly known what, do you regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is not mine, this I am not, this is not my self'? Regarding the tongue, friend Channa, regarding tongue-consciousness, regarding phenomena to be cognised by tongue-consciousness, having seen what, having directly known what, do you regard the tongue, tongue-consciousness, and phenomena to be cognised by tongue-consciousness thus: 'This is not mine, this I am not, this is not my self'? Regarding the mind, friend Channa, regarding mind-consciousness, regarding phenomena to be cognised by mind-consciousness, having seen what, having directly known what, do you regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is not mine, this I am not, this is not my self'?"
"Regarding the eye, friend Sāriputta, regarding eye-consciousness, regarding phenomena to be cognised by eye-consciousness, having seen cessation, having directly known cessation, I regard the eye, eye-consciousness, and phenomena to be cognised by eye-consciousness thus: 'This is not mine, this I am not, this is not my self.' Etc. Regarding the tongue, friend Sāriputta, regarding tongue-consciousness, regarding phenomena to be cognised by tongue-consciousness, having seen cessation, having directly known cessation, I regard the tongue, tongue-consciousness, and phenomena to be cognised by tongue-consciousness thus: 'This is not mine, this I am not, this is not my self.' Etc. Regarding the mind, friend Sāriputta, regarding mind-consciousness, regarding phenomena to be cognised by mind-consciousness, having seen cessation, having directly known cessation, I regard the mind, mind-consciousness, and phenomena to be cognised by mind-consciousness thus: 'This is not mine, this I am not, this is not my self.'"
When this was said, the Venerable Mahācunda said this to the Venerable Channa - "Therefore, friend Channa, this teaching of the Blessed One should be constantly attended to well - 'For one who is dependent there is wavering, for one who is independent there is no wavering. When there is no wavering there is tranquillity. When there is tranquillity there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no passing away and rebirth. When there is no passing away and rebirth there is neither here nor beyond nor in between the two. This itself is the end of suffering.'"
Then the Venerable Sāriputta and the Venerable Mahācunda, having exhorted the Venerable Channa with this exhortation, rose from their seats and departed. Then the Venerable Channa, when those venerable ones had recently departed, brought the knife.
Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "Venerable sir, the Venerable Channa has brought the knife. What is his destination, what is his future life?" "Was not blamelessness declared to you, Sāriputta, by the monk Channa in your very presence?" "There is, venerable sir, a Vajjian village named Pubbavijjana. There the Venerable Channa has friendly families, intimate families, families to be visited." "Indeed, Sāriputta, the monk Channa has these friendly families, intimate families, families to be visited. But I do not say, Sāriputta, that to this extent one is blameworthy. Whoever, Sāriputta, lays down this body and clings to another body - him I call 'blameworthy'. That does not exist for the monk Channa. 'The monk Channa brought the knife blamelessly' - remember it thus, Sāriputta." The fourth.
5.
The Discourse on Puṇṇa
88. Then the Venerable Puṇṇa approached the Blessed One; having approached, etc. Seated to one side, the Venerable Puṇṇa said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
"There are, Puṇṇa, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. 'From the arising of delight comes the arising of suffering, Puṇṇa' - I say, etc. There are, Puṇṇa, flavours cognizable by tongue, etc. There are, Puṇṇa, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk delights in that, asserts it, and remains grasping it. For him delighting in that, asserting it, remaining grasping it, delight arises. 'From the arising of delight comes the arising of suffering, Puṇṇa' - I say.
"There are, Puṇṇa, forms cognizable by eye that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it, for him not delighting in that, not asserting it, not remaining grasping it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa' - I say, etc. There are, Puṇṇa, mental phenomena cognizable by mind that are desirable, lovely, agreeable, enticing, connected with sensuality, arousing. If a monk does not delight in that, does not assert it, and does not remain grasping it, for him not delighting in that, not asserting it, not remaining grasping it, delight ceases. 'From the cessation of delight comes the cessation of suffering, Puṇṇa' - I say.
"You, Puṇṇa, having been exhorted by me with this brief exhortation, in which country will you dwell?" "There is, venerable sir, a country named Sunāparanta, there I will dwell."
"Fierce indeed, Puṇṇa, are the people of Sunāparanta; harsh indeed, Puṇṇa, are the people of Sunāparanta. If, Puṇṇa, the people of Sunāparanta revile and abuse you, what will you think there, Puṇṇa?"
"If, venerable sir, the people of Sunāparanta revile and abuse me, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with the hand.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."
"But if, Puṇṇa, the people of Sunāparanta strike you with the hand, what will you think there, Puṇṇa?"
"If, venerable sir, the people of Sunāparanta strike me with the hand, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with a clod.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."
"But if, Puṇṇa, the people of Sunāparanta strike you with a clod, what will you think there, Puṇṇa?"
"If, venerable sir, the people of Sunāparanta strike me with a clod, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with a stick.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."
"But if, Puṇṇa, the people of Sunāparanta strike you with a stick, what will you think there, Puṇṇa?"
"If, venerable sir, the people of Sunāparanta strike me with a stick, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not strike me with a knife.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."
"But if, Puṇṇa, the people of Sunāparanta strike you with a knife, what will you think there, Puṇṇa?"
"If, venerable sir, the people of Sunāparanta strike me with a knife, there it will occur to me thus - 'Good indeed are these people of Sunāparanta, very good indeed are these people of Sunāparanta, in that they do not deprive me of life with a sharp knife.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."
"But if, Puṇṇa, the people of Sunāparanta deprive you of life with a sharp knife, what will you think there, Puṇṇa?"
"If, venerable sir, the people of Sunāparanta deprive me of life with a sharp knife, there it will occur to me thus - 'There are disciples of that Blessed One who, being troubled, ashamed, and disgusted with the body and with life, seek one who would take their life with a knife. That has been obtained by me without seeking - one who would take my life with a knife.' Thus it will be here, Blessed One; thus it will be here, Fortunate One."
"Good, good, Puṇṇa! You, Puṇṇa, endowed with this self-control and peace, will be able to dwell in the Sunāparanta country. Now do as you think fit, Puṇṇa."
Then the Venerable Puṇṇa, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, having set in order his lodging, taking his bowl and robe, set out on a journey towards the Sunāparanta country. Wandering on a journey gradually, he arrived at the Sunāparanta country. There the Venerable Puṇṇa dwelt in the Sunāparanta country. Then the Venerable Puṇṇa within that one rainy season established about five hundred male lay followers. Within that one rainy season he established about five hundred female lay followers. Within that one rainy season he realised the three true knowledges. Within that one rainy season he attained final Nibbāna.
Then several monks approached the Blessed One, etc. Seated to one side, those monks said this to the Blessed One - "Venerable sir, the son of good family named Puṇṇa who was exhorted by the Blessed One with a brief exhortation has died. What is his destination, what is his future life?"
"Monks, the son of good family Puṇṇa was wise; he practised in conformity with the Teaching, and he did not vex me on account of the Teaching. Monks, the son of good family Puṇṇa has attained final Nibbāna." The fifth.
6.
The Discourse on Bāhiya
89. Then the Venerable Bāhiya approached the Blessed One, etc. Seated to one side, the Venerable Bāhiya said this to the Blessed One - "It would be good, venerable sir, if the Blessed One would teach me the Teaching in brief, so that having heard the Teaching from the Blessed One, I might dwell alone, withdrawn, diligent, ardent, and resolute."
"What do you think, Bāhiya, is the eye permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Are forms permanent or impermanent?"
"Impermanent, venerable sir." Etc. Eye-consciousness... etc. Eye-contact... etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - is that too permanent or impermanent?"
"Impermanent, venerable sir."
"But what is impermanent, is that suffering or happiness?"
"Suffering, venerable sir."
"But what is impermanent, suffering, subject to change, is it proper to regard that - 'This is mine, this I am, this is my self'?"
"No, Venerable Sir."
"Seeing thus, Bāhiya, a learned noble disciple becomes disenchanted with the eye, becomes disenchanted with forms, becomes disenchanted with eye-consciousness, becomes disenchanted with eye-contact, etc. becomes disenchanted with whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant. Being disenchanted, he becomes dispassionate; through dispassion, he becomes liberated; when liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'"
Then the Venerable Bāhiya, having delighted in and given thanks for what the Blessed One had said, rose from his seat, paid respect to the Blessed One, circumambulated him keeping him on his right, and departed. Then the Venerable Bāhiya, dwelling alone, withdrawn, diligent, ardent, and resolute, before long - that unsurpassed final goal of the holy life, for the sake of which sons of good family rightly go forth from home into homelessness - the final goal of the holy life, in this very life, having realised by direct knowledge himself, having attained, he dwelt. He directly knew: "Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being." And the Venerable Bāhiya became one of the Worthy Ones. The sixth.
7.
The First Discourse on Craving
90. "Craving, monks, is a disease, craving is a boil, craving is a dart. Therefore, monks, the Truth-finder dwells without craving, free from the dart. Therefore, monks, if a monk should wish 'May I dwell without craving, free from the dart', he should not imagine the eye, should not imagine in the eye, should not imagine from the eye, should not imagine 'the eye is mine'; he should not imagine forms, should not imagine in forms, should not imagine from forms, should not imagine 'forms are mine'; he should not imagine eye-consciousness, should not imagine in eye-consciousness, should not imagine from eye-consciousness, should not imagine 'eye-consciousness is mine'; he should not imagine eye-contact, should not imagine in eye-contact, should not imagine from eye-contact, should not imagine 'eye-contact is mine'. Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'.
"He should not imagine the ear... etc. he should not imagine the nose... etc. he should not imagine the tongue, should not imagine in the tongue, should not imagine from the tongue, should not imagine 'the tongue is mine'; he should not imagine flavours... etc. he should not imagine tongue-consciousness... etc. he should not imagine tongue-contact... etc. Whatever feeling arises with tongue-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'.
"He should not imagine the body... etc. he should not imagine the mind, should not imagine in the mind, should not imagine from the mind, should not imagine 'the mind is mine'; he should not imagine mental phenomena... etc. mind-consciousness... etc. Mind-contact, etc. Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'; he should not imagine all, should not imagine in all, should not imagine from all, should not imagine 'all is mine'.
"He, thus not imagining, does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The seventh.
8.
The Second Discourse on Craving
91. "Craving, monks, is a disease, craving is a boil, craving is a dart. Therefore, monks, the Truth-finder dwells without craving, free from the dart. Therefore, monks, if a monk should wish 'May I dwell without craving, free from the dart', he should not imagine the eye, should not imagine in the eye, should not imagine from the eye, should not imagine 'the eye is mine'; he should not imagine forms... eye-consciousness... Eye-contact... Whatever feeling arises with eye-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'. For, monks, whatever one imagines, in whatever one imagines, from whatever one imagines, whatever one imagines as 'mine', thereby it becomes otherwise. The world, becoming otherwise, attached to existence, delights only in existence, etc.
He should not imagine the tongue, should not imagine in the tongue, should not imagine from the tongue, should not imagine 'the tongue is mine'; he should not imagine flavours... tongue-consciousness... tongue-contact... Whatever feeling arises with tongue-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'. For, monks, whatever one imagines, in whatever one imagines, from whatever one imagines, whatever one imagines as 'mine', thereby it becomes otherwise. The world, becoming otherwise, attached to existence, delights only in existence, etc.
He should not imagine the mind, should not imagine in the mind, should not imagine from the mind, should not imagine 'the mind is mine'... Mind-consciousness... Mind-contact... Whatever feeling arises with mind-contact as condition - whether pleasant or unpleasant or neither-unpleasant-nor-pleasant - that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'. For, monks, whatever one imagines, in whatever one imagines, from whatever one imagines, whatever one imagines as 'mine', thereby it becomes otherwise. The world, becoming otherwise, attached to existence, delights only in existence.
As far as, monks, there are aggregates, elements, and sense bases, that too he should not imagine, in that too he should not imagine, from that too he should not imagine, he should not imagine 'that is mine'. He, thus not imagining, does not cling to anything in the world. Not clinging, he is not agitated. Not being agitated, he personally attains final nibbāna. He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.'" The eighth.
9.
The First Discourse on the Dyad
92. "I will teach you, monks, the dyad. Listen to that. And what, monks, is the dyad? Eye and forms, ear and sounds, nose and odours, tongue and flavours, body and tangible objects, mind and mental phenomena - this is called, monks, the dyad.
"Whoever, monks, would say thus - 'Having rejected this dyad, I will declare another dyad,' for him it would be mere words. And if questioned he would not be able to explain. And furthermore he would fall into vexation. What is the reason for this? Because, monks, it is not within his domain." The ninth.
10.
The Second Discourse on the Dyad
93. "Dependent on a dyad, monks, consciousness comes into being. And how, monks, does consciousness come into being dependent on a dyad? Dependent on the eye and forms, eye-consciousness arises. The eye is impermanent, subject to change, becoming otherwise. Forms are impermanent, subject to change, becoming otherwise. Thus this dyad is moving and unsteady, impermanent, subject to change, becoming otherwise. Eye-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of eye-consciousness, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, eye-consciousness arisen dependent on an impermanent condition, how could it be permanent! That, monks, which is the meeting, the assemblage, the combination of these three phenomena, this is called eye-contact. Eye-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of eye-contact, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, eye-contact arisen dependent on an impermanent condition, how could it be permanent! Touched, monks, one feels; touched, one intends; touched, one perceives. Thus these phenomena too are moving and unsteady, impermanent, subject to change, becoming otherwise. The ear... etc.
"Dependent on the tongue and flavours, tongue-consciousness arises. The tongue is impermanent, subject to change, becoming otherwise. Flavours are impermanent, subject to change, becoming otherwise. Thus this dyad is moving and unsteady, impermanent, subject to change, becoming otherwise. Tongue-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-consciousness, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, tongue-consciousness arisen dependent on an impermanent condition, how could it be permanent! That, monks, which is the meeting, the assemblage, the combination of these three phenomena, this is called tongue-contact. Tongue-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of tongue-contact, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, tongue-contact arisen dependent on an impermanent condition, how could it be permanent! Touched, monks, one feels; touched, one intends; touched, one perceives. Thus these phenomena too are moving and unsteady, impermanent, subject to change, becoming otherwise. The body, etc.
"Dependent on the mind and mental phenomena, mind-consciousness arises. The mind is impermanent, subject to change, becoming otherwise. Mental phenomena are impermanent, subject to change, becoming otherwise. Thus this dyad is moving and unsteady, impermanent, subject to change, becoming otherwise. Mind-consciousness is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of mind-consciousness, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, mind-consciousness arisen dependent on an impermanent condition, how could it be permanent! That, monks, which is the meeting, the assemblage, the combination of these three phenomena, this is called mind-contact. Mind-contact too is impermanent, subject to change, becoming otherwise. Whatever cause, whatever condition there is for the arising of mind-contact, that cause, that condition is also impermanent, subject to change, becoming otherwise. But, monks, mind-contact arisen dependent on an impermanent condition, how could it be permanent! Touched, monks, one feels; touched, one intends; touched, one perceives. Thus these phenomena too are moving and unsteady, impermanent, subject to change, becoming otherwise. Thus, monks, dependent on a dyad, consciousness comes into being." The tenth.
The Chapter on Channa is the ninth.
Its summary:
With Longing two are spoken of, with Dyads the other two.