1.
The Discourse on Channa
72.
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park.
Then the wandering ascetic Channa approached the Venerable Ānanda;
having approached, he exchanged friendly greetings with the Venerable Ānanda.
Having concluded the pleasant and memorable talk, he sat down to one side.
Seated to one side, the wandering ascetic Channa said this to the Venerable Ānanda -
"Do you too, friend Ānanda, declare the abandoning of lust, declare the abandoning of hate, declare the abandoning of delusion?"
"We indeed, friend, declare the abandoning of lust, declare the abandoning of hate, declare the abandoning of delusion."
"But having seen what danger in lust do you declare the abandoning of lust, having seen what danger in hate do you declare the abandoning of hate, having seen what danger in delusion do you declare the abandoning of delusion?"
"One who is lustful, friend, overcome by lust, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when lust has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. One who is lustful, friend, overcome by lust, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind; when lust has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind. One who is lustful, friend, overcome by lust, with mind consumed, does not understand one's 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 lust has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Lust, friend, is blinding, causes lack of vision, causes not knowing, obstructs wisdom, is connected with vexation, does not lead to Nibbāna.
"One who is hateful, friend, by hate, etc. One who is deluded, friend, overcome by delusion, with mind consumed, intends for his own affliction, intends for the affliction of others, intends for the affliction of both, and experiences mental suffering and displeasure; when delusion has been abandoned, one does not intend for his own affliction, does not intend for the affliction of others, does not intend for the affliction of both, and does not experience mental suffering and displeasure. One who is deluded, friend, overcome by delusion, with mind consumed, practises misconduct by body, practises misconduct by speech, practises misconduct by mind; when delusion has been abandoned, one does not practise misconduct by body, does not practise misconduct by speech, does not practise misconduct by mind. One who is deluded, friend, overcome by delusion, with mind consumed, does not understand one's 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 delusion has been abandoned, one understands one's own welfare as it really is, understands the welfare of others as it really is, understands the welfare of both as it really is. Delusion, friend, is blinding, causes lack of vision, causes not knowing, obstructs wisdom, is connected with vexation, does not lead to Nibbāna. Having seen this danger in lust, friend, we declare the abandoning of lust. Having seen this danger in hate, we declare the abandoning of hate. Having seen this danger in delusion, we declare the abandoning of delusion."
"But is there, friend, a path, is there a practice for the abandoning of this lust, hate, and delusion?" "There is, friend, a path, there is a practice for the abandoning of this lust, hate, and delusion." "But what, friend, is the path, what is the practice for the abandoning of this lust, hate, and delusion?" "It is just this noble eightfold path, as follows - right view, etc. right concentration. This, friend, is the path, this is the practice for the abandoning of this lust, hate, and delusion." "Excellent, friend, is the path, excellent is the practice for the abandoning of this lust, hate, and delusion. And it is enough, friend Ānanda, for diligence." The first.