D- A Teaching via the Middle *NEW*

13/02/2011 19:04


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….”

SN 12:15


''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

atthitam= being

natthitam= non-being

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. ''

upāya-= engagement

upādāna-= clinging

abhinivesa-= tendency

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. ''

Avijjā = ignorance

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