Saṃyukta Āgama (262)

Original text: Buddha Mahākātyāyana: Deluded people rely on dualities—either existence or non-existence. When people grasp at various realms, their minds cling to them.

Kātyāyana! If one does not accept, does not grasp, does not dwell upon, and does not conceive of "I" in relation to existence or non-existence, then when suffering arises, it arises; when it ceases, it ceases.

Kātyāyana! Having no doubt, no confusion, and understanding this independently without relying on others—this is called right view, as taught by the Tathāgata. Why is that so?

Kātyāyana! By rightly contemplating arising and ceasing, one does not fall into the two extremes of existence or non-existence.

By rightly contemplating the arising of the world as it truly is, one does not give rise to the view of the world's non-existence.

By rightly contemplating the cessation of the world as it truly is, one does not give rise to the view of the world's existence.

Kātyāyana! The Tathāgata, having transcended these two extremes, teaches the Middle Way: Because this exists, that exists; because this arises, that arises. That is, conditioned by ignorance are volitional formations, and so on up to birth, aging, sickness, death, sorrow, lamentation, pain, distress, and the arising of suffering. Because this ceases, that ceases; because this is extinguished, that is extinguished. That is, with the cessation of ignorance, volitional formations cease, and so on up to the cessation of birth, aging, sickness, death, sorrow, lamentation, pain, distress, and suffering.

Explanation: The Buddha said: Worldly people are deluded. Their minds habitually rely on either the existence or non-existence of worldly phenomena. Then they grasp at the realm of worldly existence or grasp at the realm of worldly non-existence, and thus their minds cling to existence or cling to non-existence.

If people do not accept worldly existence, nor accept worldly non-existence; do not grasp at worldly existence, nor grasp at worldly non-existence; do not dwell upon worldly existence, nor dwell upon worldly non-existence; do not conceive of worldly existence as "I," nor conceive of worldly non-existence as "I"—then when worldly suffering arises, it arises; when worldly suffering ceases, it ceases. It has nothing to do with me.

Regarding these principles, if one harbors no doubt, has no confusion, and can understand their meaning independently without relying on other doctrines—this is right view, the Dharma taught by the Tathāgata.

Why is that so? If you can rightly contemplate the arising and ceasing of the world, your understanding will no longer fall into the two extremes of existence and non-existence. Those who can contemplate the arising of the world as it truly is will not give rise to the view of the world's non-existence; those who can contemplate the cessation of the world as it truly is will not give rise to the view of the world's existence.

The Tathāgata transcends the two extremes of existence and non-existence, teaching the Middle Way of the world being neither solely existent nor solely non-existent—both existent and non-existent. This is the principle: Because this exists, that exists; because this arises, that arises. That is, the twelve links of dependent origination: Ignorance conditions volitional formations, and so on up to becoming conditioning birth, aging, death, sorrow, lamentation, pain, distress—the arising of the world.

The Middle Way is also the principle: Because this does not exist, that does not exist; because this ceases, that ceases. That is, with the cessation of ignorance, volitional formations cease, and so on up to the cessation of becoming leading to the cessation of birth, aging, death, sorrow, lamentation, pain, and distress.