S±vatthiya½ viharati. Atha kho ±yasm± kacc±nagotto yena bhagav± tenupasaªkami; upasaªkamitv± bhagavanta½ abhiv±detv± ekamanta½ nis²di. Ekamanta½ nisinno kho ±yasm± kacc±nagotto bhagavanta½ etadavoca– “‘samm±diµµhi samm±diµµh²’ti, bhante, vuccati. Kitt±vat± nu kho, bhante, samm±diµµhi hot²”ti?

Abiding at S±vatthi... Then Venerable Kacc±yanagotta approached the Sublime One and after paying respects he sat to one side … sitting there he said to the Sublime One: "Venerable Sir, 'Right view, right view,' it is said. To what extent, Venerable Sir, is there right view?"

“Dvayanissito khv±ya½, kacc±na, loko yebhuyyena– atthitañceva natthitañca. Lokasamudaya½ kho, kacc±na, yath±bh³ta½ sammappaññ±ya passato y± loke natthit± s± na hoti. Lokanirodha½ kho, kacc±na, yath±bh³ta½ sammappaññ±ya passato y± loke atthit± s± na hoti.

“The world, Kacc±na, is usually exerted toward dependence upon a duality; that of existence and of nonexistence. Indeed, Kacc±na, when seen with true wisdom - the origin of the world as it truly is; nonexistence of the world does not occur. Indeed, Kacc±na, when seen with true wisdom - the extinction of the world as it truly is; existence of the world does not occur.

Upayup±d±n±bhinivesavinibandho khv±ya½, kacc±na, loko yebhuyyena. Tañc±ya½ upayup±d±na½ cetaso adhiµµh±na½ abhinives±nusaya½ na upeti na up±diyati n±dhiµµh±ti– ‘att± me’ti. ‘Dukkhameva uppajjam±na½ uppajjati, dukkha½ nirujjham±na½ nirujjhat²’ti na kaªkhati na vicikicchati aparapaccay± ñ±ºamevassa ettha hoti. Ett±vat± kho, kacc±na, samm±diµµhi hoti.

“The world, Kacc±na, is usually exerted and inclined to being bound to attachments; its things to be identified with and preferences. Although such a one [posessed of Right-View] does not identify with or make determinations of these attachments; its things to be identified with and preferences, nor does he take up the thought “I have a ‘Self’”. Of this there is no waver or doubt - ‘It is only the arising of affliction that comes into existence; it is only the decline of affliction that is extinguished.’ Knowledge of this does not depend on others. It is to this extent, Kacc±na, that there is right view.

“‘ Sabba½ atth²’ti kho, kacc±na, ayameko anto. ‘Sabba½ natth²’ti aya½ dutiyo anto. Ete te, kacc±na, ubho ante anupagamma majjhena tath±gato dhamma½ deseti–

“‘Indeed everything exists’, Kacc±na, this is one extreme; ‘Indeed everything does not exist’, Kacc±na, this is the second extreme. Without coming to either extreme, Kacc±na, the Tath±gata teaches the Dhamma along the middle -

“Avijj±paccay± saªkh±r±; saªkh±rapaccay± viññ±ºa½; viññ±ºapaccay± n±mar³pa½; n±mar³papaccay± sa¼±yatana½; sa¼±yatanapaccay± phasso; phassapaccay± vedan±; vedan±paccay± taºh±; taºh±paccay± up±d±na½; up±d±napaccay± bhavo; bhavapaccay± j±ti; j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“Ignorance is the supportive condition for volitional cognition, volitional cognition is the supportive condition for consciousness, consciousness is the supportive condition for cognition of the physical, cognition of the physical is the supportive condition for the six extensions of sensation, the six extensions of sensation is the supportive condition for contact, contact is the supportive condition for the sensation of feeling, the sensation of feeling is the supportive condition for craving, craving is the supportive condition for identification, identification is the supportive condition for becoming, becoming is the supportive condition for birth and birth is the supportive condition for the arising of aging and death, sorrow, weeping, affliction and mental distress.

Such is the genesis of this entire mass of suffering.

“Avijj±ya tveva asesavir±ganirodh± saªkh±ranirodho; saªkh±ranirodh± viññ±ºanirodho; viññ±ºanirodh± n±mar³panirodho; n±mar³panirodh± sa¼±yatananirodho; sa¼±yatananirodh± phassanirodho; phassanirodh± vedan±nirodho; vedan±nirodh± taºh±nirodho; taºh±nirodh± up±d±nanirodho; up±d±nanirodh± bhavanirodho; bhavanirodh± j±tinirodho; j±tinirodh± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hot²”ti. Pañcama½.

“With the cessation and fading without remainder of ignorance; volitional cognition ceases. With the cessation of volitional cognition, consciousness ceases, with the cessation of consciousness, cognition of the physical ceases, with the cessation of cognition of the physical, the six extensions of sensations cease, with the cessation of the six extensions of sensations, contact ceases, with the cessation of contact, the sensation of feeling ceases, with the cessation of the sensation of feeling, craving ceases, with the cessation of craving, identification ceases, with the cessation of identification, becoming ceases, with the cessation of becoming, birth ceases and with the cessation of birth; aging and death, sorrow, weeping, affliction and mental distress ceases.

Such is the cessation of this entire mass of suffering.”

~~~

[Khantijayo Bhikkhu]