Theravadan

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From: Bhikkhu Bodhi , Mrs Rhys Davids, M.A. , Bhikkhu Sujato

Saṁyutta Nikāya 12.15 Linked Discourses 12.15

2. Āhāravagga 2. Fuel

Kaccānagottasutta Kaccānagotta KaccānagottaThe Kaccāyana.

Sāvatthiyaṁ viharati. At Sāvatthī. At Sāvatthı̄.While the Exalted One was at Savatthi

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:the venerable Kaccāyana of that clan came to visit him, and saluting him sat down at one side. So seated he asked the Exalted One, saying:—

“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati. “Sir, they speak of this thing called ‘right view’. “Venerable sir, it is said, ‘right view, right view.’Lord, we hear the phrase '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?”Now how far is there a 'right view'?

“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca. “Kaccāna, this world mostly relies on the duality 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.This world, Kaccāyana, usually bases [its view] on two things: on existence and on non-existence.

Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti. But for one who truly sees 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.Now he, who with right insight sees the uprising of the world as it really is, does not hold with the non-existence of the world.

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti. And for one who truly sees 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.But he, who with right insight sees the passing away of the world as it really is, does not hold with the existence of the world.

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena. This world is for the most part shackled by getting involved, grasping, and insisting. This world, Kaccāna, is for the most part shackled by engagement, clinging, and adherence.Grasping after systems, imprisoned by dogmas is this world, Kaccāyana, for the most part.

Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti. But if—for all that getting involved and grasping, mental fixation, and insistence and underlying tendency—they do not get attracted, grasp, and fixate on 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.’And the man who does not go after that system-grasping, that mental standpoint, that dogmatic bias, who does not grasp at it, does not take up his stand upon it, [does not think]:—'It is my soul!'

‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of 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.who thinks: 'that which arises is just Ill, that which passes away is Ill'—this man is not in doubt, is not perplexed. Knowledge herein is his that is not merely another's.

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

‘Sabbamatthī’ti kho, kaccāna, ayameko anto. ‘All exists’: this is one extreme. ‘All exists’: Kaccāna, this is one extreme.Everything 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.Nothing exists:—this is the other 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:Not approaching either extreme the Tathagata teaches you a doctrine by the middle [way]:—

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

saṅkhārapaccayā viññāṇaṁ …pe… Choices are a requirement for consciousness. … with volitional formations as condition, consciousness….conditioned by activities consciousness; thus conditioned [arises] name-and-shape; and sense arises, contact, feeling, craving, grasping, becoming, birth, decay-and-death, grief, suffering, ...

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

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;But from the utter fading away and ceasing of ignorance [arises] ceasing of activities,

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

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.’” of this entire mass of ill.

Pañcamaṁ.

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