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Linked Discourses 12 15 संयुत्त निकाय 12।1 15

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Kaccānagottasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 · Hide pronunciation

1

संयुत्तsaṃ·yut·ta निकायni·kā·ya 12।15

Saṁyutta Nikāya 12.15

Linked Discourses 12.15
2

2। आहारवग्गā·hā·ra·vag·ga

2. Āhāravagga

2. Fuel
3

कच्चानगोत्तसुत्तkac·cā·na·got·ta·sut·ta

Kaccānagottasutta

Kaccānagotta
4

सावत्थियंsā·vat·thi·yaṃ विहरति।vi·ha·ra·ti

Sāvatthiyaṁ viharati.

At Sāvatthī.
5

अथa·tha खोkho आयस्माā·yas·mā कच्चानगोत्तोkac·cā·na·got·to येनye·na भगवाbha·ga·vā तेनुपसङ्कमि;te·nu·pa·saṅ·ka·mi उपसङ्कमित्वाu·pa·saṅ·ka·mit·vā भगवन्तंbha·ga·van·taṃ अभिवादेत्वाa·bhi·vā·det·vā एकमन्तंe·ka·man·taṃ निसीदि।ni·sī·di एकमन्तंe·ka·man·taṃ निसिन्नोni·sin·no खोkho आयस्माā·yas·mā कच्चानगोत्तोkac·cā·na·got·to भगवन्तंbha·ga·van·taṃ एतदवोच:e·ta·da·vo·ca

Atha kho āyasmā kaccānagotto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kaccānagotto bhagavantaṁ etadavoca:

Then Venerable Kaccānagotta went up to the Buddha, bowed, sat down to one side, and said to him:
6

“‘सम्मादिट्ठिsam·mā·diṭ·ṭhi सम्मादिट्ठी’ति,sam·mā·diṭ·ṭhī भन्ते,bhan·te वुच्चति।vuc·ca·ti

“‘sammādiṭṭhi sammādiṭṭhī’ti, bhante, vuccati.

“Sir, they speak of this thing called ‘right view’.
7

कित्तावताkit·tā·va·tā नुnu खो,kho भन्ते,bhan·te सम्मादिट्ठिsam·mā·diṭ·ṭhi होती”ति?ho·tī

Kittāvatā nu kho, bhante, sammādiṭṭhi hotī”ti?

How is right view defined?”
8

“द्वयनिस्सितोdva·ya·nis·si·to ख्वायं,khvā·yaṃ कच्चान,kac·cā·na लोकोlo·ko येभुय्येन—अत्थितञ्चेवye·bhuy·ye·na नत्थितञ्च।nat·thi·tañ·ca

“Dvayanissito khvāyaṁ, kaccāna, loko yebhuyyena—atthitañceva natthitañca.

“Kaccāna, this world mostly relies on the duality of existence and non-existence.
9

लोकसमुदयंlo·ka·sa·mu·da·yaṃ खो,kho कच्चान,kac·cā·na यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to याyā लोकेlo·ke नत्थिताnat·thi·tā साsā नna होति।ho·ti

Lokasamudayaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke natthitā sā na hoti.

But for one who truly sees the origin of the world with right understanding, the concept of non-existence regarding the world does not occur.
10

लोकनिरोधंlo·ka·ni·ro·dhaṃ खो,kho कच्चान,kac·cā·na यथाभूतंya·thā·bhū·taṃ सम्मप्पञ्ञायsam·map·pañ·ñā·ya पस्सतोpas·sa·to याyā लोकेlo·ke अत्थिताat·thi·tā साsā नna होति।ho·ti

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.

And for one who truly sees the cessation of the world with right understanding, the concept of existence regarding the world does not occur.
11

उपयुपादानाभिनिवेसविनिबन्धोu·pa·yu·pā·dā·nā·bhi·ni·ve·sa·vi·ni·ban·dho ख्वायं,khvā·yaṃ कच्चान,kac·cā·na लोकोlo·ko येभुय्येन।ye·bhuy·ye·na

Upayupādānābhinivesavinibandho khvāyaṁ, kaccāna, loko yebhuyyena.

This world is for the most part shackled by getting involved, grasping, and insisting.
12

तञ्चायंtañ·cā·yaṃ उपयुपादानंu·pa·yu·pā·dā·naṃ चेतसोce·ta·so अधिट्ठानंa·dhiṭ·ṭhā·naṃ अभिनिवेसानुसयंa·bhi·ni·ve·sā·nu·sa·yaṃ नna उपेतिu·pe·ti नna उपादियतिu·pā·di·ya·ti नाधिट्ठाति:nā·dhiṭ·ṭhā·ti ‘अत्ताat·tā मे’ति।me

Tañcāyaṁ upayupādānaṁ cetaso adhiṭṭhānaṁ abhinivesānusayaṁ na upeti na upādiyati nādhiṭṭhāti: ‘attā me’ti.

But if, when it comes to this getting involved & grasping, mental fixation, and insistence & underlying tendency, they are not attracted, do not grasp, and do not fixate on the thought, “my self”,
13

‘दुक्खमेवduk·kha·me·va उप्पज्जमानंup·paj·ja·mā·naṃ उप्पज्जति,up·paj·ja·ti दुक्खंduk·khaṃ निरुज्झमानंni·ruj·jha·mā·naṃ निरुज्झती’तिni·ruj·jha·tī नna कङ्खतिkaṅ·kha·ti नna विचिकिच्छतिvi·ci·kic·cha·ti अपरपच्चयाa·pa·ra·pac·ca·yā ञाणमेवस्सñā·ṇa·me·vas·sa एत्थet·tha होति।ho·ti

‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti.

they’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Their knowledge of this is independent of others.
14

एत्तावताet·tā·va·tā खो,kho कच्चान,kac·cā·na सम्मादिट्ठिsam·mā·diṭ·ṭhi होति।ho·ti

Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.

This is how right view is defined.
15

‘सब्बमत्थी’तिsab·ba·mat·thī खो,kho कच्चान,kac·cā·na अयमेकोa·ya·me·ko अन्तो।an·to

‘Sabbamatthī’ti kho, kaccāna, ayameko anto.

‘All exists’: this is one extreme.
16

‘सब्बंsab·baṃ नत्थी’तिnat·thī अयंa·yaṃ दुतियोdu·ti·yo अन्तो।an·to

‘Sabbaṁ natthī’ti ayaṁ dutiyo anto.

‘All does not exist’: this is the second extreme.
17

एतेe·te ते,te कच्चान,kac·cā·na उभोu·bho अन्तेan·te अनुपगम्मa·nu·pa·gam·ma मज्झेनmaj·jhe·na तथागतोta·thā·ga·to धम्मंdham·maṃ देसेति:de·se·ti

Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:

Avoiding these two extremes, the Realized One teaches by the middle way:
18

‘अविज्जापच्चयाa·vij·jā·pac·ca·yā सङ्खारा;saṅ·khā·rā

‘avijjāpaccayā saṅkhārā;

‘Ignorance is a requirement for choices.
19

सङ्खारपच्चयाsaṅ·khā·ra·pac·ca·yā विञ्ञाणंviñ·ñā·ṇaṃ …पे…pe

saṅkhārapaccayā viññāṇaṁ …pe…

Choices are a requirement for consciousness. …
20

एवमेतस्सe·va·me·tas·sa केवलस्सke·va·las·sa दुक्खक्खन्धस्सduk·khak·khan·dhas·sa समुदयोsa·mu·da·yo होति।ho·ti

evametassa kevalassa dukkhakkhandhassa samudayo hoti.

That is how this entire mass of suffering originates.
21

अविज्जायa·vij·jā·ya त्वेवtve·va असेसविरागनिरोधाa·se·sa·vi·rā·ga·ni·ro·dhā सङ्खारनिरोधो;saṅ·khā·ra·ni·ro·dho

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho;

When ignorance fades away and ceases with no residue left behind, choices cease.
22

सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā विञ्ञाणनिरोधोviñ·ñā·ṇa·ni·ro·dho …पे…pe

saṅkhāranirodhā viññāṇanirodho …pe…

When choices cease, consciousness ceases. …
23

एवमेतस्सe·va·me·tas·sa केवलस्सke·va·las·sa दुक्खक्खन्धस्सduk·khak·khan·dhas·sa निरोधोni·ro·dho होती’”ति।ho·tī

evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

That is how this entire mass of suffering ceases.’”
24

पञ्चमं।pañ·ca·maṃ

Pañcamaṁ.

(Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.