sutta » sn » sn12 » Saṁyutta Nikāya 12.15

Kaccānagottasutta

Kaccānagotta Kaccānagotta

Sāvatthiyaṁ viharati.
At Sāvatthı̄.
At Sāvatthī.

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

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

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

“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.
“Kaccāna, this world mostly relies on the dual notions of existence and non-existence.

Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti.
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.
But when you truly see the origin of the world with right understanding, you won’t have the notion of non-existence regarding the world.

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.
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.
And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.

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

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

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

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

‘Sabbamatthī’ti kho, kaccāna, ayameko anto.
‘All exists’: Kaccāna, this is one extreme.
‘All exists’: 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:
Without veering towards either of these extremes, the Tathāgata teaches the Dhamma by the middle:
Avoiding these two extremes, the Realized One teaches by the middle way:

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

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

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

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

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

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

Pañcamaṁ.