Thus I have heard: One time, there was a group of senior monks who were staying at the Residence of Sages in the Deer Preserve of Bārāṇasī. It was not long after the Buddha’s parinirvāṇa.
At the time, the elderly Chandaka put on his robe and took his bowl to Bārāṇasī to solicit alms early in the morning. After eating, he returned and put away his robe and bowl. After he washed his feet, he took the door key and went from grove to grove and from hut to hut, walking at length from place to place. Everywhere, he requested of the monks, “You should instruct me and teach the Dharma to me so that I will know and see the Dharma. I will know and see according to that Dharma.”
The monks then told Chandaka, “Form is impermanent. Feeling … conception … volition … awareness is imperament. All actions are impermanent. All things are selfless. Nirvāṇa is peaceful cessation.”
Candaka said to the monks, “I already know that form is impermanent, that feeling … conception … volition … awareness is imperament, that all actions are impermanent, that all things are selfless, and that Nirvāṇa is peaceful cessation.”
Chandaka also said, “Still, I don’t delight in hearing, ‘All actions are empty, at peace, and unobtainable. End craving, become free of desire, and nirvāṇa.’ Isn’t there a self who says, ‘Knowing and seeing in this way is called seeing the Dharma.’ For a second and third time, he spoke in this way.”
Chandaka again said, “Who has the ability and capacity to teach me the Dharma, to make me know and see the Dharma?” Then, he thought, “Venerable Ānanda is staying at Ghoṣila Park of Kauśāmbī. He had supported the Bhagavān and was close to him. He was praised by the Buddha, and those of the religious life all know him. Surely, he can teach me the Dharma and make me know and see the Dharma.”
After the night had passed, Chandaka put on his robe and took his bowl to Bārāṇasī to solicit alms early in the morning. After eating, he returned and made his bed. After making his bed, he took his robe and bowl and traveled to Kauśāmbī, eventually making his way there on foot. He then put away his robe and bowl. After washing his feet, he went to Venerable Ānanda. After they had exchanged greetings, he withdrew to sit at one side.
Chandaka said to Venerable Ānanda, “One time, the senior monks were staying at the Residence of Sages in the Deer Preserve of Bārāṇasī. I then put on my robe and took my bowl to Bārāṇasī to solicit alms early in the morning. After eating, I returned and put away my robe and bowl. After I washed my feet, I took the door key and went from grove to grove and from hut to hut, walking at length from place to place. Everywhere, I requested of the monks, ‘You should instruct me and teach the Dharma to me so that I will know and see the Dharma. I will know and see according to that Dharma.’
“The monks then taught me the Dharma, ‘Form is impermanent. Feeling … conception … volition … awareness is imperament. All actions are impermanent. All things are selfless. Nirvāṇa is peaceful cessation.’
“Then I said to the monks, ‘I already know that form is impermanent, that feeling … conception … volition … awareness is imperament, that all actions are impermanent, that all things are selfless, and that Nirvāṇa is peaceful cessation. Still, I don’t delight in hearing, “All actions are empty, at peace, and unobtainable. End craving, become free of desire, and nirvāṇa.’ Isn’t there a self who says, ‘Knowing and seeing in this way is called seeing the Dharma.’”’
“Then I thought, ‘Who is there who has the ability and capacity to teach me the Dharma and make me know and see the Dharma?’ Again, I thought, ‘Venerable Ānanda is staying at Ghoṣila Park of Kauśāmbī. He had supported the Bhagavān and was close to him. He was praised by the Buddha, and those of the religious life all know him. Surely, he can teach me the Dharma and make me know and see the Dharma.’
“It would be good if the Venerable Ānanda would teach me the Dharma now and make me know and see the Dharma.”
Venerable Ānanda then said to Chandaka, “Good, Chandaka! I would be happy to do that. Congratulations, sir, for being able to come before someone of the religious life without hiding anything and destroying the thorn of pretense. Chandaka, foolish, ordinary people aren’t able to understand that form is impermanent … that feeling … conception … volition … awareness is impermanent. All actions are impermanent. All things are selfless. Nirvāṇa is peaceful cessation.”
Chandaka then thought, “Now, I’m feeling joyous! I’ve reached a more sublime and celebratory feeling. Now, I’m capable of receiving a more sublime Dharma.”
Ānanda then said to Chandaka, “I personally heard the Buddha say this when he was teaching Mahākātyāyana: ‘Worldly people are deluded by their reliance on two extreme positions, either existence or non-existence. Worldly people grasp at their domains, and then their minds become attached to what they imagine.
“‘Kātyāyana, if one doesn’t accept, grasp, abide, or imagine the self, then when pain arises here, it arises, and it ceases when it ceases. Kātyāyana, they won’t be doubtful or confused. They’ll know for themselves instead of getting it from someone else. This is called right view as explained by the Tathāgata. Why is that?
“‘Kātyāyana, someone who truely and correctly contemplates the formation of the world won’t give rise to the view that the world doesn’t exist. Truly and correctly contemplating the cessation of the world, they won’t give rise to the view that the world exists.
“‘Kātyāyana, the Tathāgata has abandoned these two extreme positions and teaches the middle way. That is, “That exists because this exists. That arises because this arose.” This refers to there being action because of ignorance … and then birth, old age, illness, death, sorrow, lamentation, trouble, and suffering form. That is, “That doesn’t exist because this doesn’t exist. That ceases because this ceased.” This refers to action ceasing when ignorance ceases … and then birth, old age, illness, death, sorrow, lamentation, trouble, and pain cease.’”
When Venerable Ānanda taught this Dharma, the monk Chandaka became free of dust and defilement, and his Dharma eye was purified. The monk Chandaka then saw the Dharma, knew the Dharma, produced the Dharma, and went beyond any uncertainty. He became confident about the Dharma taught by the great teacher without relying on others.
He then saluted Venerable Ānanda with his palms together and said, “Precisely as it should be! Thus does a wise and good friend in the religious life teach, confer, and instruct another in the Dharma. Now, I’ve heard the Dharma in this way from Venerable Ānanda. All actions are empty. They are all peaceful and unobtainable. Craving has ended, and I’ve become free of desire. With complete cessation and nirvāṇa, the mind is happy, properly abiding, and liberated. It doesn’t revert back again and doesn’t have views of self anymore. One only sees the correct Dharma.”
Ānanda said to Chandaka, “Now, you’ve gained a great and good benefit, having obtained the noble wisdom eye of the profound Buddha Dharma.”
Those two proper gentlemen [each heard that teaching and] were in turn delighted by it. They rose from their seats, and each returned to his home.
Summary Verse
[36-38] Three about Sroṇa,
[39-41] Three on ignorance,
[42] Direct realization and [43] cessation,
[44] Pūrṇa and [45] Chandaka.