Theravadan

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From: Bhikkhu Bodhi , Bhikkhu Sujato

Saṁyutta Nikāya 12.15 Linked Discourses 12.15

2. Āhāravagga 2. Fuel

Kaccānagottasutta Kaccānagotta Kaccānagotta

Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.

Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca: Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him: Then the Venerable Kaccānagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him:

“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. “Sir, they speak of this thing called ‘right view’. “Venerable sir, it is said, ‘right view, right view.’

Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti? How is right view defined?” In what way, venerable sir, is there right view?”

“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca. “Kaccāna, this world mostly relies on the dual notions of existence and non-existence. “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. But when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur. 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.

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti. And when you truly see the cessation of the world with right understanding, the concept of existence regarding the world does not occur. 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.

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena. The world is for the most part shackled by attraction, grasping, and insisting. This world, Kaccāna, is for the most part shackled by engagement, clinging, and adherence.

Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti. But if—when it comes to this attraction, grasping, mental fixation, insistence, and underlying tendency—you don’t get attracted, grasp, and commit to the thought, ‘my self’, But this one [with right view] does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’

‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others. He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others.

Ettāvatā kho, kaccāna, sammādiṭṭhi hoti. This is how right view is defined. It is in this way, Kaccāna, that there is right view.

‘Sabbamatthī’ti kho, kaccāna, ayameko anto. ‘All exists’: this is one extreme. ‘All exists’: Kaccāna, this is one extreme.

‘Sabbaṁ natthī’ti ayaṁ dutiyo anto. ‘All does not exist’: this is the second extreme. ‘All does not exist’: this is the second extreme.

Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti: Avoiding these two extremes, the Realized One teaches by the middle way: Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:

‘avijjāpaccayā saṅkhārā; ‘Ignorance is a condition for choices. ‘With ignorance as condition, volitional formations [come to be];

saṅkhārapaccayā viññāṇaṁ …pe… Choices are a condition for consciousness. … with volitional formations as condition, consciousness….

evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Such is the origin of this whole mass of suffering.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; When ignorance fades away and ceases with nothing left over, choices cease. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations;

saṅkhāranirodhā viññāṇanirodho …pe… When choices cease, consciousness ceases. … with the cessation of volitional formations, cessation of consciousness….

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’” Such is the cessation of this whole mass of suffering.’”

Pañcamaṁ.

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