Kaccānagottasutta
Kaccānagotta
Sāvatthiyaṁ viharati.
At Sāvatthī.
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:
“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.
“Sir, they speak of this thing called ‘right view’.
Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?
How is right view defined?”
“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.
“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 when you truly see the origin of the world with right understanding, the concept of non-existence regarding the world does not occur.
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.
Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.
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 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’,
‘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.
Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.
This is how right view is defined.
‘Sabbamatthī’ti kho, kaccāna, ayameko anto.
‘All exists’: this is one extreme.
‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.
‘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:
‘avijjāpaccayā saṅkhārā;
‘Ignorance is a condition for choices.
saṅkhārapaccayā viññāṇaṁ …pe…
Choices are a condition for consciousness. …
evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;
When ignorance fades away and ceases with nothing left over, choices cease.
saṅkhāranirodhā viññāṇanirodho …pe…
When choices cease, consciousness ceases. …
evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.
That is how this entire mass of suffering ceases.’”
