{"id":"sn12.15","title":"Kaccānagotta","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"sn12.15","title":"Kaccānagotta","units":[{"id":"sn12.15:0","sourceIds":["sn12.15:0.1","sn12.15:0.2","sn12.15:0.3"],"kind":"text","text":{"pi":"Saṁyutta Nikāya 12.15\n2. Āhāravagga\nKaccānagottasutta","en":"Linked Discourses 12.15\n2. Fuel\nKaccānagotta"}},{"id":"sn12.15:1","sourceIds":["sn12.15:1.1","sn12.15:1.2","sn12.15:1.3","sn12.15:1.4"],"kind":"text","text":{"pi":"Sāvatthiyaṁ viharati.\nAtha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:\n“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.\nKittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?","en":"At Sāvatthī.\nThen Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:\n“Sir, they speak of this thing called ‘right view’.\nHow is right view defined?”"}},{"id":"sn12.15:2","sourceIds":["sn12.15:2.1","sn12.15:2.2","sn12.15:2.3","sn12.15:2.4","sn12.15:2.5","sn12.15:2.6","sn12.15:2.7"],"kind":"text","text":{"pi":"“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.\nLokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti.\nLokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.\nUpayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.\nTañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.\n‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.\nEttāvatā kho, kaccāna, sammādiṭṭhi hoti.","en":"“Kaccāna, this world mostly relies on the duality of existence and non-existence.\nBut for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur.\nAnd for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur.\nThis world is for the most part shackled by getting involved, grasping, and insisting.\nBut if, when it comes to this getting involved & grasping, mental fixation, and insistence & underlying tendency, they are not attracted, do not grasp, and do not fixate on the thought, “my self”,\nthey’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.\nThis is how right view is defined."}},{"id":"sn12.15:3","sourceIds":["sn12.15:3.1","sn12.15:3.2","sn12.15:3.3","sn12.15:3.4","sn12.15:3.5","sn12.15:3.6","sn12.15:3.7","sn12.15:3.8","sn12.15:3.9","sn12.15:3.10"],"kind":"text","text":{"pi":"‘Sabbamatthī’ti kho, kaccāna, ayameko anto.\n‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.\nEte te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:\n‘avijjāpaccayā saṅkhārā;\nsaṅkhārapaccayā viññāṇaṁ …pe…\nevametassa kevalassa dukkhakkhandhassa samudayo hoti.\nAvijjāya tveva asesavirāganirodhā saṅkhāranirodho;\nsaṅkhāranirodhā viññāṇanirodho …pe…\nevametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.\nPañcamaṁ.","en":"‘All exists’: this is one extreme.\n‘All does not exist’: this is the second extreme.\nAvoiding these two extremes, the Realized One teaches by the middle way:\n‘Ignorance is a requirement for choices.\nChoices are a requirement for consciousness. …\nThat is how this entire mass of suffering originates.\nWhen ignorance fades away and ceases with no residue left behind, choices cease.\nWhen choices cease, consciousness ceases. …\nThat is how this entire mass of suffering ceases.’”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/sn12.15/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}