Sāvatthiyaṃ. Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami. Upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā kaccānagotto bhagavantaṃ etadavoca: “sammādiṭṭhi sammādiṭṭhī”ti bhante vuccati; kittāvatā nu kho bhante sammādiṭṭhi hotī’ti?
In Sāvatthi. Then the venerable Kaccāna approached to where the Blessed One was. Having approached and having greeted the Blessed One, he sat at one side. While sitting at one side, venerable Kaccānagotta said thus to the Blessed One: Venerable, ‘right view, right view’ is said; in what respect venerable is there ‘right view’?
Dvayaṃnissito kho’yaṃ kaccāna loko yebhuyyena atthitañceva natthitañca. Lokasamudayañca kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hoti. Lokanirodhaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti. Upāyupādānābhinivesa-vinibaddho khvāyaṃ kaccāna loko yebhuyyena; tañca upāyupādānaṃ cetaso adhiṭṭhānaṃ abhinivesānusayaṃ na upeti, na upādiyati; nādhiṭṭhāti ‘attā me’ti. Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ nirujjhatī’ti na kaṅkhati, na vicikicchati. Aparappaccayā ñāṇamevassa ettha hoti. Ettāvatā kho kaccāna, sammādiṭṭhi hoti.
Kaccāna, this world is mostly supported by duality: existence and non-existence. But, Kaccāna, for one who sees with right wisdom the origin of the world as it becomes, the idea of non-existence does not arise in regard to the world. And for one who sees with right wisdom the cessation of the world as it becomes, the idea of existence does not arise in regard to the world. Kaccāna, this world is, for the most part, bounded with clinging, attachment and adherence; but the one (with right wisdom) does not approach to or take hold of clinging, attachment, mental obstinacy, adherence and proclivity; he does not fix his attention to (the idea): ‘my self’. He does not doubt, neither does he hesitate that arising only the suffering arises, and ceasing the suffering ceases. This knowledge of his is without additional support. In this respect, Kaccāna, there is ‘right view’.
Sabbamatthī’ti kho kaccāna, ayameko anto. Sabbaṃ natthī’ti ayaṃ dutiyo anto. Ete te kaccāna ubho ante anupagamma majjhena tathāgato dhammaṃ deseti.
‘Everything exist’ Kaccāna, this is one extreme. ‘Everything does not exist’, this is second extreme. Kaccāna, going beyond these two extremes, the Tathāgata teaches the dhamma by the middle.
Avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ. Viññāṇapaccayā nāmarūpaṃ. Nāmarūpapaccayā saḷāyatanaṃ. Saḷāyatanapaccayā phasso. Phassapaccayā vedanā. Vedanāpaccayā taṇhā. Taṇhāpaccayā upādānaṃ. Upādānapaccayā bhavo. Bhavapaccayā jāti. Jātipaccayā jarāmaraṇaṃ, soka-parideva-dukkha-domanassūpāyāsā sambhavanti. Evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
From ignorance as support, o monks, there is formation. From formation as support there is consciousness. From consciousness as support there is name and form. From name and form as support there are six bases. From six bases as support there is contact. From contact as support there is feeling. From feeling as support there is craving. From craving as support there is attachment. From attachment as support there is becoming. From becoming as support there is birth. From birth as support there arises aging and death, grief, lamentation, sorrow, distress and unrest. Thus there is origination of this whole mass of suffering.
Avijjāyatveva asesa-virāga-nirodhā saṅkhāra-nirodho. Saṅkhāra-nirodhā viññāṇa-nirodho. Viññāṇa-nirodhā nāma-rūpa-nirodho. Nāma-rūpa-nirodhā saḷāyatana-nirodho. Saḷāyatana-nirodhā phassa-nirodho. Phassa-nirodhā vedanā-nirodho. Vedanā-nirodhā taṇhā-nirodho. Taṇhā-nirodhā upādāna-nirodho. Upādāna-nirodhā bhava-nirodho. Bhava-nirodhā jāti-nirodho. Jāti-nirodhā jarā-maraṇaṃ, soka-parideva-dukkha-domanassūpāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti.
Thus only with the complete dispassionateness and the cessation of ignorance, there is the cessation of formations. With the cessation of formations, there is cessation of consciousness. With the cessation of consciousness, there is cessation of ‘name and form’. With the cessation of ‘name and form’, there is cessation of six sense-bases. With the cessation of six sense-bases, there is cessation of contact. With the cessation of contact, there is cessation of feelings. With the cessation of feelings, there is cessation of craving. With the cessation of craving, there is cessation of attachment. With the cessation of attachment, there is cessation of becoming. With the cessation of becoming, there is cessation of birth. With the cessation of birth, the ‘aging and death’, grief, lamentation, sorrow, distress and unrest cease. Thus there is ending of this entire mass of suffering.
Tr. by Bhikkhu Ñāṇabodhi