Saṃyukta Āgama (301)

Original text: 如是我闻。一时。佛住那梨聚落深林中待宾舍。尔时。尊者[跳-兆+散]陀迦旃延诣佛所。稽首佛足。退住一面。白佛言。世尊。如世尊说正见。云何正见。云何世尊施设正见。佛告[跳-兆+散]陀迦旃延。世间有二种依。若有若无。为取所触。取所触故。或依有。或依无。若无此取者。心境系着使不取。不住不计我。苦生而生。苦灭而灭。于彼不疑不惑。不由于他而自知。是名正见。是名如来所施设正见。

Explanation: The Venerable Kaccāyana said to the Buddha: "World-Honored One, what is right view as you have taught it? What is right view? How does the World-Honored One set forth right view?" The Buddha told Kaccāyana: The world has two kinds of reliance—existence and non-existence—which are contacted through grasping. Because of grasping what is contacted, people either rely on existence or rely on non-existence. If there is no such grasping, the mind is not bound and attached to its objects and does not grasp; it does not abide in nor conceive of a self. When suffering arises, it simply arises; when suffering ceases, it simply ceases. Regarding this, one has no doubt or confusion, and knows it for oneself without depending on others. This is called right view; this is the right view set forth by the Tathāgata.

Original text: 所以者何。世间集如实正知见。若世间无者不有。世间灭如实正知见。若世间有者无有。是名离于二边说于中道。所谓此有故彼有。此起故彼起。谓缘无明行。乃至纯大苦聚集。无明灭故行灭。乃至纯大苦聚灭。佛说此经已。尊者[跳-兆+散]陀迦旃延闻佛所说。不起诸漏。心得解脱。成阿罗汉。

Explanation: Why is this called right view? When one rightly and truly knows and sees the arising of the world, one understands that if the world were originally nonexistent, the arising of the world would not exist. When one rightly and truly knows and sees the cessation of the world, one understands that if the world originally existed, it would now have vanished and be nonexistent. This is called the middle way, which departs from the two extremes of existence and non-existence. That is, "when this exists, that exists; when this arises, that arises." Specifically, because of ignorance there are volitional formations; because of volitional formations there is consciousness; because of consciousness there is name-and-form; because of name-and-form there are the six sense bases; because of the six sense bases there is contact; because of contact there is feeling; because of feeling there is craving; because of craving there is grasping; because of grasping there is becoming; because of becoming there is birth; because of birth there are aging, death, sorrow, grief, suffering, and distress—the entire mass of great suffering arises.

And when ignorance ceases, volitional formations cease; when volitional formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six sense bases cease; when the six sense bases cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; when birth ceases, aging, death, sorrow, grief, suffering, and distress cease—thus the entire mass of great suffering ceases. After the Buddha finished teaching this sutra, the Venerable Kaccāyana, having heard what the Buddha said, no longer gave rise to any defilements, his mind attained liberation, and he became an arhat.