[234] "Even by this much we are pleased and satisfied with the venerable Channa. The venerable Channa has disclosed this, has broken through the barrenness of mind (khīla). Lend your ear, friend Channa: you are capable of understanding the Dhamma."
Then, just from that much, a lofty rapture (pīti) and gladness arose in the venerable Channa: "It seems I am capable of understanding the Dhamma!"
"Friend Channa, I heard this in the presence of the Blessed One, received it in his presence, as he was instructing the bhikkhu of the Kaccāna clan: 'This world, Kaccāna, for the most part relies upon a duality: upon existence and upon non-existence. For one who sees the origin (samudaya) of the world as it really is (yathābhūta) with right wisdom, there is no notion of non-existence in regard to the world. For one who sees the cessation (nirodha) of the world as it really is with right wisdom, there is no notion of existence in regard to the world. This world, Kaccāna, is for the most part bound by engagement, clinging, and adherence. But such a one does not become engaged with, does not cling to, does not take his stand upon that engagement and clinging, that mental standpoint, adherence, and underlying tendency, thinking "my self." He is not perplexed, he does not doubt, that it is only suffering (dukkha) that arises when arising, only suffering that ceases when ceasing. His knowledge (ñāṇa) about this is independent of others. It is to this extent, Kaccāna, that there is right view. "All exists," Kaccāna—this is one extreme. "All does not exist"—this is the second extreme. Without approaching either of these two extremes, the Tathāgata teaches the Dhamma by the middle: with ignorance (avijjā) as condition, volitional formations (saṅkhārā) come to be; with volitional formations as condition, consciousness (viññāṇa) … Thus is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes the cessation of volitional formations … Thus is the cessation of this whole mass of suffering.'"
"So it is, friend Ānanda, for those venerable ones who have such companions in the holy life—compassionate, desiring their good, admonishers and instructors. And now, having heard this Dhamma teaching of the venerable Ānanda, the Dhamma has been penetrated by me."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.