Channa: The Arrogant Bhikkhu!!

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Channa: The Arrogant Bhikkhu!!

Postby yawares » Thu Dec 13, 2012 12:51 pm

Dear Members,

This cold cold Uposatha day, I have a nice story of Thera Channa to share with you all.

Image

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Channa: The Arrogant Bhikkhu
[Translated from the Pali by Daw Mya Tin,MA]

While residing at the Jetavana monastery, the Buddha uttered Verse (78) of this book, with reference to Thera Channa.

Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback. When the prince attained Buddhahood, Channa also became a bhikkhu. As a bhikkhu, he was very arrogant and overbearing because of his close connection to the Buddha. Channa used to say, "I came along with my Master when he left the palace for the forest. At that time, I was the only companion of my Master and there was no one else. But now, Sariputta and Moggallana are saying, 'we are the Chief Disciples,' and are strutting about the place."

When the Buddha sent for him and admonished him for his behaviour, he kept silent but continued to abuse and taunt the two Chief Disciples. Thus the Buddha sent for him and admonished him three times; still, he did not change. And again, the Buddha sent for Channa and said, "Channa, these two noble bhikkhus are good friends to you; you should associate with them and be on good terms with them."

Then the Buddha spoke in verse as follows:

Verse 78: One should not associate with bad friends, nor with the vile. One should associate with good friends, and with those who are noble.

In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the bhikkhus. The Buddha, knowing this, said that Channa would not change during the Buddha's lifetime but after his demise (parinibbana) Channa would surely change. On the eve of his parinibbana, the Buddha called Thera Ananda to his bedside and instructed him to impose the Brahma-punishment (Brahmadanda) to Channa; i.e., for the bhikkhus to simply ignore him and to have nothing to do with him.

After the parinibbana of the Buddha, Channa, learning about the punishment from Thera Ananda, felt a deep and bitter remorse for having done wrong and he fainted three times. Then, he owned up his guilt to the bhikkhus and asked for pardon. From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained arahatship.

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:heart: Love Buddha's dhamma :heart:
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Re: Channa: The Arrogant Bhikkhu!!

Postby mirco » Thu Dec 13, 2012 2:50 pm

Lovely. Thanks :-)
I get what I give
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Re: Channa: The Arrogant Bhikkhu!!

Postby purple planet » Thu Dec 13, 2012 4:58 pm

Very nice - i like this stories

but are this stories you put full stories ? are they full suttas?
Please send merit to my dog named Mika who has passed away - thanks in advance
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Re: Channa: The Arrogant Bhikkhu!!

Postby yawares » Fri Dec 14, 2012 12:10 am

purple planet wrote:Very nice - i like this stories

but are this stories you put full stories ? are they full suttas?


Dear purple planet....here is the sutta!
Channa Sutta: To Channa
[translated from the Pali by Thanissaro Bhikkhu]

Translator's note: Passages in the Vinaya show that Ven. Channa — apparently, Prince Siddhattha's horseman on the night of his Great Renunciation — was proud and obdurate. After becoming a monk, he was unwilling to accept instruction from any of the other monks. (See the origin stories to Sanghadisesa 12 and Pacittiya 12.) DN 16 tells of how the Buddha, on the night of his parinibbana, imposed the brahma-punishment on him: he was to be left to his own ways without anyone to teach or correct him. According to Cv.XI, news of this punishment so shocked Ven. Channa that he fainted. He then went off into seclusion and practiced diligently to the point of attaining arahantship. As Ven. Ananda later told him, his attainment nullified the punishment. This sutta tells a different version of Channa's change of heart.
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On one occasion many elder monks were staying near Varanasi in the Deer Park at Isipatana. Then in the late afternoon Ven. Channa left his seclusion and, taking his key, went from dwelling to dwelling, saying to the elder monks, "May the venerable elders exhort me, may the venerable elders teach me, may the venerable elders give me a Dhamma talk so that I might see the Dhamma."

When this was said, the elder monks said to Ven. Channa, "Form, friend Channa, is inconstant. Feeling is inconstant. Perception is inconstant. Fabrications are inconstant. Consciousness is inconstant. Form is not-self. Feeling is not-self. Perception is not-self. Fabrications are not-self. Consciousness is not-self. All fabrications are inconstant. All phenomena are not-self."

Then the thought occurred to Ven. Channa, "I, too, think that form is inconstant, feeling is inconstant, perception is inconstant, fabrications are inconstant, consciousness is inconstant; form is not-self, feeling is not-self, perception is not-self, fabrications are not-self, consciousness is not-self; all fabrications are inconstant; all phenomena are not-self. But still my mind does not leap up, grow confident, steadfast, & released[1] in the resolution of all fabrications, the relinquishing of all acquisitions, the ending of craving, dispassion, cessation, Unbinding. Instead, agitation & clinging arise, and my intellect pulls back, thinking, 'But who, then, is my self?' But this thought doesn't 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. Ananda is staying at Kosambi in Ghosita's Park. He has been praised by the Teacher and is esteemed by his knowledgeable fellows 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 don't I go to Ven. Ananda?"

So, setting his lodgings in order and carrying his robes & bowl, Ven. Channa went to Kosambi to where Ven. Ananda was staying in Ghosita's Park. On arrival, he exchanged courteous greetings with the Ven. Ananda. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he [told Ven. Ananda what had happened and added], "May Ven. Ananda exhort me, may Ven. Ananda teach me, may Ven. Ananda 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 bhikkhu Kaccayanagotta:[2] 'By & large, Kaccayana, this world is supported by[3] a polarity, that of existence & non-existence. But when one sees the origination of the world as it actually is 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 actually is with right discernment, "existence" with reference to the world does not occur to one.

"'By & large, Kaccayana, 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, stress is passing away. In this, one's knowledge is independent of others. It is to this extent, Kaccayana, that there is right view.

"'"Everything exists": That is one extreme. "Everything doesn't exist": That is a second extreme. Avoiding these two extremes, the Tathagata 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.

"'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.'

"That's how it is, friend Ananda, for those who have friends in the holy life like Ven. Ananda — sympathetic, helpful, exhorting, & teaching. Just now, for me, listening to Ven. Ananda's Dhamma-teaching, has the Dhamma been penetrated."

Notes
1.Alternate reading: "firm."
2.See SN 12.15.
3.Alternate reading: "takes as its object."

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yawares :anjali:
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Re: Channa: The Arrogant Bhikkhu!!

Postby purple planet » Fri Dec 14, 2012 7:24 am

Thanks i love the pictures you put
Please send merit to my dog named Mika who has passed away - thanks in advance
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Re: Channa: The Arrogant Bhikkhu!!

Postby mikenz66 » Fri Dec 14, 2012 7:28 am

Thanks yawares,

Interesting Sutta.

Here's the link to the Sutta on Access to Insight, which gives links to the Vinaya and Sutta passages noted in the Sutta:
http://www.accesstoinsight.org/tipitaka ... .than.html

:anjali:
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Re: Channa: The Arrogant Bhikkhu!!

Postby Sylvester » Fri Dec 14, 2012 9:27 am

purple planet wrote:Very nice - i like this stories

but are this stories you put full stories ? are they full suttas?



It's a summary to the Dhammapada Commentary to verse 78. If you trawl the net, you should be able to find a nice copy of Burlingame's translation of this work. It's in Vol II, p.166.

VI. 3. CHANNA, ELDER

One should not cultivate the friendship of evildoers. This religious
instruction was given by the Teacher while he was in residence at
Jetavana with reference to the Elder Channa.
The story goes that the Elder Channa once reviled the two Chief
Disciples, saying, "Ever since I went forth with our Noble Master
and made the Great Renunciation, I have looked at no one else; [111]
but now these two Elders go about saying, ' I am Sariputta, I am
Moggallana; we are the Chief Disciples.'" Learning from the monks
what the Elder Channa was doing, the Teacher sent for him and
admonished him. For a moment he was silent, but immediately afterwards
went out and resumed his abuse of the Elders. The Teacher
sent for him and admonished him the second time and again the
third time, saying, "Channa, in the two Chief Disciples you have
friends who are good men, the best of men; make friends of such good
men and follow only such." So saying, he preached the Law by
pronouncing the following Stanza,

78. One should not cultivate the friendship of evildoers; one should not cultivate
fellows of the baser sort.
Cultivate the friendship of men that are good, cultivate the best of men.

But the Elder Channa, even after he had heard the Teacher's
admonition, went out and reviled and abused the Elders precisely
as before. The monks reported the matter to the Teacher. [112]
The Teacher said, "Monks, so long as I remain alive, you will not be
able to teach Channa. After my decease, however, you will succeed."
When the Great Decease was at hand, the Venerable Ananda asked
the Teacher, "Reverend Sir, howshall we deal with the Elder Channa?"
Then the Teacher directed Ananda to inflict upon Channa the punishment
known as "brahmadianda." After the decease of the Teacher
Channa was summoned. Ananda pronounced sentence. Hearing the
sentence, Channa was overwhelmed with sorrow and sadness at the
thought of having fallen after being freed three times. He cried out,
"Do not ruin me. Reverend Su-," and thereafter performed his duties
faithfully, in no long tune becoming an Arahat endowed with the
Supernatural Faculties.


Can't vouch for the fidelity of the transfer from PDF...
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There were 3 Channa(s) In Dhammapada Stories!!

Postby yawares » Fri Dec 14, 2012 3:35 pm

Dear Members,

Do you know that there were 3 Channa(s) ????

Please click: http://groups.yahoo.com/group/Sariputta ... sage/20096

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Re: Channa: The Arrogant Bhikkhu!!

Postby waimengwan » Tue Dec 18, 2012 4:58 pm

Thank you for this story.
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Re: Channa: The Arrogant Bhikkhu!!

Postby BlueLotus » Wed Dec 19, 2012 4:37 pm

yawares wrote: felt a deep and bitter remorse for having done wrong and he fainted three times.


Oh I feel sorry for the poor guy no matter how arrogant he was.
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