D- A Teaching via the Middle *NEW*
Then Ven. Kaccâna Gotta approached the Blessed One and, on arrival, having bowed down, sat to one side. As he was sitting there he said to the Blessed One: “Lord, ‘Right view, right view,’ it is said. To what extent is there right view?”
“As a rule, Kaccana, this world is supported by a duality, that of Being and non-Being. But when one sees the origination of the world with right wisdom as it has come to be, ‘non-Being’ with reference to the world does not occur to one. When one sees the cessation of the world with right wisdom as it has come to be, ‘Being’ with reference to the world does not occur to one.
As a rule, Kaccana, this world is bound to engagements, clingings, and tendencies. But one such as this does not get involved with or cling to these engagements, clingings, fixations of the mind, tendencies, or latent defilements, nor does he take a stand on ‘my self.’ He has no perplexity or doubt that mere suffering, when arising, is arising; and that mere suffering, when passing away, is passing away.
In this, his knowledge is independent of others. it’s to this extent, Kaccâna, that there is right view.
“‘All exists’: That is one extreme. ‘All doesn’t exist’: That is a second extreme.
Avoiding these two extremes, the Tathâgata teaches the Dhamma via the middle: From ignorance as a requisite condition come formations….”
''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 hotīti? ''
atha = then
âyasmâ kaccânagotto (nom. sg.)= the Ven. Kaccânagotta
upasaṅkami = approached
upasaṅkamitvā = having approached
bhagavantaṃ (acc. sg.)= the Blessed One
abhivādetvā = having saluted
ekamantaṃ = on one side, apart, aside
nisīdi = he sat down
nisinno = having sit down
etad-avoca = said this
sammādiṭṭhi = right view
vuccati = it is said
kittāvatā = to what extent
''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 natthitā, sā na hoti. Lokanirodhaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke atthitā, sā na hoti.''
kho'yaṃ loko (nom. sg.)= this world
Dvayaṃ-nissito = dependent on a duality
yebhuyyena = as a rule
Loka-samudayam (acc. sg.)= the origin of the world
yathābhūtaṃ = as it is
sammappaññāya (inst. sg.)= with right wisdom
passato = he sees
loke natthitā = the non-Being with reference to the world
sā na hoti = does not occur
'Upāyupādānābhinivesavinibaddho 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. ''
khv'āyaṃ loko = this world
vinibaddha (adj.) =bound (to)
cetaso (gen. sg.) = of the mind
adhiṭṭhānaṃ (acc. sg.)= obstinacy
anusayaṃ (acc. sg.) =latent defilement
upeti = he goes to
upādiyati =he clings to
adhiṭṭhāti = he concentrates on
attā me = my self
uppajjati = it comes into existence
nirujjhati= it ceases
na kaṅkhati = he has no perplexity
na vicikicchati = he has no doubt
Apara-ppaccayā ñāṇam (nom. sg.)= a knowledge which doesn't depend on others
ettha = in this matter
Ettāvatā = to this extent
''Sabbamatthī'ti kho kaccāna, ayameko anto. Sabbaṃ natthī'ti ayaṃ dutiyo anto. Ete te kaccāna ubho ante anupagamma majjhena tathāgato dhammaṃ deseti. ''
Sabbam (nom. sg.)-atthi = the All exists
ayam-eko anto (nom. sg.)= this is one extrem
dutiyo anto (nom. sg.)= a sencond extrem
ubho ante (acc. pl.)= both extremes
anupagamma = not going to
majjhena (inst. sg.) = by the middle
deseti = teaches
''Avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ. Viññāṇapaccayā
. Nāmarūpapaccayā saḷāyatanaṃ saḷāyatanapaccayā phasso. Phassapaccayā vedanā. Vedanāpaccayā taṇhā. Taṇhāpaccayā upādānaṃ. Upādānapaccayā bhavo. Bhavapaccayā jāti. Jātipaccayā jarāmaraṇaṃ, sokaparidevadukkhadomanassūpāyāsā sambhavanti. ''
saṅkhārā (nom. pl.)= formations
viññāṇaṃ (nom. sg.)= consciousness
Nāmarūpa (nom. sg.)= name and form
saḷāyatanaṃ (nom. sg.)= the sixfold base
phasso (nom. sg.)= contact
Vedanā (nom. sg.)= feeling
taṇhā (nom. sg.)= craving
upādānaṃ (nom. sg.)= clinging
Bhava (nom. sg.)= existence
jāti (nom. sg.)= birth
jarā-maraṇaṃ (nom. sg.)= old age and death
soka-parideva-dukkha-domanass-ūpāyāsā = sorrow, lamentation, pain, distress, trouble
sambhavanti = appear