<< Click to Display Table of Contents >> Navigation:  SN 12-21 The Group of Connected Discourses Beginning With Causation – Nidānavaggasaṁyutta > SN 12 Connected Discourses on Causation – Nidānasaṁyutta > SN 12.15 Kaccānagotta – Kaccānagottasutta

Linked Discourses 12.15 – Saṁyutta Nikāya 12.15

2. Fuel – 2. Āhāravagga

SN 12.15 Kaccānagotta – Kaccānagottasutta

 

At Sāvatthī.

Sāvatthiyaṁ viharati.

Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:

Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:

“Sir, they speak of this thing called ‘right view’.

“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.

How is right view defined?”

Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

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

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

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.

Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti.

And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.

The world is for the most part shackled by attraction, grasping, and insisting.

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.

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’,

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

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.

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

This is how right view is defined.

Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

‘All exists’: this is one extreme.

‘Sabbamatthī’ti kho, kaccāna, ayameko anto.

‘All doesn’t exist’: this is the second extreme.

‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.

Avoiding these two extremes, the Realized One teaches by the middle way:

Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:

‘Ignorance is a condition for saṅkhāra.

‘avijjāpaccayā saṅkhārā;

Saṅkhāra are a condition for consciousness. …

saṅkhārapaccayā viññāṇaṁ …pe…

That is how this entire mass of suffering originates.

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

When ignorance fades away and ceases with nothing left over, saṅkhāra cease.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

When saṅkhāra cease, consciousness ceases. …

saṅkhāranirodhā viññāṇanirodho …pe…

That is how this entire mass of suffering ceases.’”

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.