Saṁyutta Nikāya 12.15 2.

Kaccānagotta Sutta

Āhāravagga Kaccānagottasutta Sāvatthiyaṁ viharati.

Dwelling at Sāvatthi.

Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then the venerable Kaccānagotta approached the Blessed One; having approached, having greeted the Blessed One, he sat down at one side.

Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca: “‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.

Seated at one side, the venerable Kaccānagotta said to the Blessed One:

Right view, right view, it is said, venerable sir.

Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

To what extent, venerable sir, is there right view?

“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.

This world, Kaccāna, for the most part depends upon a duality: upon the notion of existence and the notion of nonexistence.

Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti. Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti. Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.

But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.

Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.

This world, Kaccāna, is mostly bound by attachment, insistence on identity, and adherence to this very attachment as mine: believing this is myself.

‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.

But one does not take up, does not cling, does not consider this is myself; does not doubt or hesitate, knowing with wisdom that suffering arises and suffering ceases.

Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

To this extent, Kaccāna, there is right view.

‘Sabbamatthī’ti kho, kaccāna, ayameko anto.

Everything exists, Kaccāna, this is one extreme.

‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.

Nothing exists, this is the second extreme.

Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṁ …pe…

Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:

With ignorance as condition, formations; with formations as condition, consciousness ...

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

thus is the arising of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe…

With the cessation of ignorance, comes cessation of formations; with the cessation of formations, cessation of consciousness ...

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. Pañcamaṁ.

thus is the cessation of this whole mass of suffering.