{"id":863,"date":"2024-06-18T04:35:20","date_gmt":"2024-06-18T04:35:20","guid":{"rendered":"https:\/\/insightbuddhist.org\/?p=863"},"modified":"2024-06-18T04:36:13","modified_gmt":"2024-06-18T04:36:13","slug":"kaccanagottasutta","status":"publish","type":"post","link":"https:\/\/insightbuddhist.org\/index.php\/2024\/06\/18\/kaccanagottasutta\/","title":{"rendered":"KACC\u0100NAGOTTASUTTA"},"content":{"rendered":"\n

Pal\u012b:<\/em><\/strong><\/p>\n\n\n\n

S\u0101vatthiya\u1e41 viharati.<\/p>\n\n\n\n

Atha kho \u0101yasm\u0101 kacc\u0101nagotto yena bhagav\u0101 tenupasa\u1e45kami; upasa\u1e45kamitv\u0101 bhagavanta\u1e41 abhiv\u0101detv\u0101 ekamanta\u1e41 nis\u012bdi. Ekamanta\u1e41 nisinno kho \u0101yasm\u0101 kacc\u0101nagotto bhagavanta\u1e41 etadavoca:<\/p>\n\n\n\n

\u201c\u2018samm\u0101di\u1e6d\u1e6dhi samm\u0101di\u1e6d\u1e6dh\u012b\u2019ti, bhante, vuccati. Kitt\u0101vat\u0101 nu kho, bhante, samm\u0101di\u1e6d\u1e6dhi hot\u012b\u201dti?<\/p>\n\n\n\n

\u201cDvayanissito khv\u0101ya\u1e41, kacc\u0101na, loko yebhuyyena\u2014atthita\u00f1ceva natthita\u00f1ca.<\/p>\n\n\n\n

Lokasamudaya\u1e41 kho, kacc\u0101na, yath\u0101bh\u016bta\u1e41 sammappa\u00f1\u00f1\u0101ya passato y\u0101 loke natthit\u0101 s\u0101 na hoti. Lokanirodha\u1e41 kho, kacc\u0101na, yath\u0101bh\u016bta\u1e41 sammappa\u00f1\u00f1\u0101ya passato y\u0101 loke atthit\u0101 s\u0101 na hoti.<\/p>\n\n\n\n

Upayup\u0101d\u0101n\u0101bhinivesavinibandho khv\u0101ya\u1e41, kacc\u0101na, loko yebhuyyena.<\/p>\n\n\n\n

Ta\u00f1c\u0101ya\u1e41 upayup\u0101d\u0101na\u1e41 cetaso adhi\u1e6d\u1e6dh\u0101na\u1e41 abhinives\u0101nusaya\u1e41 na upeti na up\u0101diyati n\u0101dhi\u1e6d\u1e6dh\u0101ti: \u2018att\u0101 me\u2019ti. \u2018Dukkhameva uppajjam\u0101na\u1e41 uppajjati, dukkha\u1e41 nirujjham\u0101na\u1e41 nirujjhat\u012b\u2019ti na ka\u1e45khati na vicikicchati aparapaccay\u0101 \u00f1\u0101\u1e47amevassa ettha hoti.<\/p>\n\n\n\n

Ett\u0101vat\u0101 kho, kacc\u0101na, samm\u0101di\u1e6d\u1e6dhi hoti.<\/p>\n\n\n\n

\u2018Sabbamatth\u012b\u2019ti kho, kacc\u0101na, ayameko anto.<\/p>\n\n\n\n

\u2018Sabba\u1e41 natth\u012b\u2019ti aya\u1e41 dutiyo anto.<\/p>\n\n\n\n

Ete te, kacc\u0101na, ubho ante anupagamma majjhena tath\u0101gato dhamma\u1e41 deseti:<\/p>\n\n\n\n

\u2018avijj\u0101paccay\u0101 sa\u1e45kh\u0101r\u0101; sa\u1e45kh\u0101rapaccay\u0101 vi\u00f1\u00f1\u0101\u1e47a\u1e41 \u2026pe\u2026 evametassa kevalassa dukkhakkhandhassa samudayo hoti.<\/p>\n\n\n\n

Avijj\u0101ya tveva asesavir\u0101ganirodh\u0101 sa\u1e45kh\u0101ranirodho; sa\u1e45kh\u0101ranirodh\u0101 vi\u00f1\u00f1\u0101\u1e47anirodho \u2026pe\u2026 evametassa kevalassa dukkhakkhandhassa nirodho hot\u012b\u2019\u201dti.<\/p>\n\n\n\n

English:<\/em><\/strong><\/p>\n\n\n\n

At Savatth\u012b. Then the Venerable Kaccanagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him: \u201cVenerable sir, it is said, \u2018right view, right view.\u2019 In what way, venerable sir, is there right view?\u201d<\/p>\n\n\n\n

\u201cThis world, Kaccana, for the most part depends upon a duality\u2014upon the notion of existence and the notion of nonexistence. But for one who sees the origin of the world as it really is with correct wisdom, there is no notion of nonexistence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no notion of existence in regard to the world.<\/p>\n\n\n\n

\u201cThis world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one with right view does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about \u2018my self.\u2019 He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view. \u201c\u2018All exists\u2019: Kaccana, this is one extreme. \u2018All does not exist\u2019: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamma by the middle: \u2018With ignorance as condition, volitional formations come to be; with volitional formations as condition, consciousness\u2026. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional formations; with the cessation of volitional formations, cessation of consciousness\u2026. Such is the cessation of this whole mass of suffering.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"

Pal\u012b: S\u0101vatthiya\u1e41 viharati. Atha kho \u0101yasm\u0101 kacc\u0101nagotto yena bhagav\u0101 tenupasa\u1e45kami; upasa\u1e45kamitv\u0101 bhagavanta\u1e41 abhiv\u0101detv\u0101 ekamanta\u1e41 nis\u012bdi. Ekamanta\u1e41 nisinno kho \u0101yasm\u0101 kacc\u0101nagotto bhagavanta\u1e41 etadavoca: \u201c\u2018samm\u0101di\u1e6d\u1e6dhi samm\u0101di\u1e6d\u1e6dh\u012b\u2019ti, bhante, vuccati. Kitt\u0101vat\u0101 nu kho, bhante, samm\u0101di\u1e6d\u1e6dhi hot\u012b\u201dti? \u201cDvayanissito khv\u0101ya\u1e41, kacc\u0101na, loko yebhuyyena\u2014atthita\u00f1ceva natthita\u00f1ca. Lokasamudaya\u1e41 kho, kacc\u0101na, yath\u0101bh\u016bta\u1e41 sammappa\u00f1\u00f1\u0101ya passato y\u0101 loke natthit\u0101 s\u0101 na hoti. Lokanirodha\u1e41 kho, kacc\u0101na, yath\u0101bh\u016bta\u1e41 sammappa\u00f1\u00f1\u0101ya […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[12],"tags":[],"_links":{"self":[{"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/posts\/863"}],"collection":[{"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/comments?post=863"}],"version-history":[{"count":1,"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/posts\/863\/revisions"}],"predecessor-version":[{"id":864,"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/posts\/863\/revisions\/864"}],"wp:attachment":[{"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/media?parent=863"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/categories?post=863"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/insightbuddhist.org\/index.php\/wp-json\/wp\/v2\/tags?post=863"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}