There is a great deal of repetition in the following two suttas when compared to what what I have already analyzed in previous suttas. Therefore, you will seem some sections that have no analysis.
These two suttas are both translated by Ven. Yuttadhammo and analyzed by
me using the CSCD.
There are likely mistakes, so please point out any if you see them, and I will fix them. Next week you will see the final sutta translated by Ven. Yuttadhammo. From then on, all suttas will be translated and analyzed by me alone.
upasa”nkami[upa+sa.m+(k)kam I/aor/3^rd sg] it approached
atha kho aayasmaa kaccaanagotto yena bhagavaa tenupasa”nkami
/then /and /venerable /kaccanagotta /by which /the Blessed One /by that
approached /
And then, the Venerable Kaccanagotta approached the Blessed One.
Upasa”nkamitvaa [upa+sa.m+(k)kam I/ger] having approached
bhagavanta.m [m-ant/acc/sg] Blessed One
abhivaadetvaa [abhi+vad I/ger] having saluted/payed homage
ekamanta.m[adv] to one side
nisiidi[ni+siid I/aor/3rs sg] he sat
Upasa”nkamitvaa bhagavanta.m abhivaadetvaa ekamanta.m nisiidi
/having approached /the Blessed One /having paid homage /to one side /sat /
Having approached the Blessed One, paying homage he sat to one side.
Ekamanta.m nisinno kho aayasmaa kaccaanagotto bhagavanta.m etadavoca
/to one side /sitting /so /venerable /Kaccanagotta /to the Blessed One
/said this /
Thus sitting to one side, the Venerable Kaccanagotta said to the Blessed
One,
''sammaadi.t.thi sammaadi.t.thii''ti bhante vuccati, kittaavataa nu kho
bhante sammaadi.t.thi hotiiti?
''sammaa[indec] rightly
di.t.thi [f-i/nom/sg] view
sammaadi.t.thi[kammadhaaraya compound] right view
sammaadi.t.thii'' [kammadhaaraya compound] right view
ti [indec/enc] end quote
bhante [indec] venerable sir
vuccati, [vac I/ind pass/3^rd sg] it is spoken
kittaavataa [adv/indec] in what respect?
nu [indec] ?
kho [indec/enc] indeed
bhante [indec] venerable sir
sammaadi.t.thi [kammadhaaraya compound] right view
hotii[huu I/ind act/3^rd sg] it is
ti[indec/enc] end quote
''sammaadi.t.thi sammaadi.t.thii''ti bhante vuccati, kittaavataa nu kho
bhante sammaadi.t.thi hotiiti
/right view /right view /endquote /venerable sir /says /in what way
/indeed /indeed /venerable sir /right view /is, endquote /
“Right view, right view,” it is said, venerable sir. “In what way,
indeed, is it right view?”
Dvaya.m nissito kho'ya.m kaccaana loko yebhuyyena atthita~nceva
natthita~nca.
Dvaya.m [adj/m/nom/sg] two-fold
nissito [adj/m/nom/sg] dependence
kho'[indec] indeed
aya.m [dem pro/m/nom/sg] this
kaccaana [m-a/voc/sg] Kaccana
loko [m-a/nom/sg] world
yebhuyyena [adj/instr] as a rule
atthita~n[f-aa/acc/sg] existence
ca[indec/enc]and
eva [indec] surely
natthita~n[f-aa/acc/sg]non-existence
ca[indec/enc] and
Dvaya.m nissito kho'ya.m kaccaana loko yebhuyyena atthita~nceva natthita~nca
/two-fold /dependant on /indeed /this /Kaccana /the world /by most
/verily, existence and /non-existence and /
By the majority. indeed, o Kaccana, there is this twofold clinging to
the world known as existence and non-existence.
Lokasamudaya~nca kho kaccaana yathaabhuuta.m sammappa~n~naaya passato
yaa loke natthitaa, saa na hoti.
Loka[m-a]world
samudaya~n[m-a/acc/sg] origination
Lokasamudaya~n[tappurisa compound] origination of the world
ca [indec/enc]and
kho [indec/enc] indeed
kaccaana [m-a/voc/sg]Kaccaana
yathaa[adv/indec]according to
bhuuta.m [bhuu I/pp/m/acc/sg] reality
yathaabhuuta.m[avyayibhava compound] according to reality
sammaa[indec] rightly
ppa~n~naaya [indec] understanding fully
sammappa~n~naaya[avyayibhava compound] fully and rightly understanding
Lokasamudaya~nca kho kaccaana yathaabhuuta.m sammappa~n~naaya passato
yaa loke natthitaa, saa na hoti
/and the origin of the world /indeed /kaccana /as it is /with right
wisdom /seeing /whoever /in the world /non-existence /that /not is /
And, seeing with right understanding the origin of the world as it
really is, o Kaccana, one does not hold on to non-existence in regards
to the world;
Lokanirodha.m kho kaccaana yathaabhuuta.m sammappa~n~naaya passato yaa
loke atthitaa, saa na hoti.
Loka[m-a] world
nirodha.m [m-a/acc/sg] cessation
lokanirodha.m[tappurisa compound] cessation of the world
kho [indec/enc] indeed
kaccaana [m-a/voc/sg] Kaccaana
yathaa[adv/indec]according to
bhuuta.m [bhuu I/pp/m/acc/sg] reality
yathaabhuuta.m[avyayibhava compound] according to reality
sammaa[indec] rightly
ppa~n~naaya [indec] understanding fully
sammappa~n~naaya[avyayibhava compound] fully and rightly understanding
passato [pass I/pp/m/nom/sg] seen
yaa [rel pro/f/nom/sg] which
loke [m-a/loc/sg] with reference to the world
atthitaa, [f-aa/nom/sg] existence
saa [dem pro/f/nom/sg] that
na [indec] not
hoti[huu I/ind act/3^rd sg] it is
Lokanirodha.m kho kaccaana yathaabhuuta.m sammappa~n~naaya passato yaa
loke atthitaa, saa na hoti
seeing with right understanding the cessation of the world as it really
is, o Kaccana, one does not hold on to existence in regards to the world.
Upayupaadaanaabhinivesavinibaddho khvaaya.m kaccaana loko yebhuyyena
Upaya[n-a] attachment
Upaadaanaa[n-a/abl/sg] by clinging
Upayupaadaanaa [dvanda compound] by clinging and attachment
Bhinivesa[m-a] attachment
vinibaddho [adj/m/nom/sg] bound
bhinivesavinibaddho[Bahubbiihi compound] bound by attachment (tendency)
khva[indec/enc] indeed
aya.m [dem pro/m/nom/sg] this
kaccaana [m-a/voc/sg] Kaccana
loko [m-a/nom/sg] the world
yebhuyyena[adv from (adj/n/instr/sg)] for the most part
Upayupaadaanaabhinivesavinibaddho khvaaya.m kaccaana loko yebhuyyena
/bound by their tendencies and attachments and clinging /indeed this /o
Kaccana /world /by the majority /
The majority, indeed, o Kaccana, is bound to the world by their
tendencies and attachments and clinging,
ta~ncaaya.m upayupaadaana.m cetaso adhi.t.thaana.m abhinivesaanusaya.m
na upeti,
ta~n[dem pro/n/nom/sg] this
ca[indec/enc] and
aya.m [dem pro/m/nom/sg] this
Upaya[n-a] attachment
Upaadaana.m[n-a/nom/sg] clinging
Upayupaadaana.m [dvanda compound] clinging and attachment
cetaso [n-o/gen/sg] of thought
adhi.t.thaana.m [n-a/nom/sg] determination
abhinivesa[m-a]adherence
anusaya.m [m-a/acc/sg] tendency
abhinivesaanusaya.m[dvanda compound] tendency and adherence
na [indec] not
upeti[upa+i I/ind act/sg] he goes to/approaches
ta~ncaaya.m upayupaadaana.m cetaso adhi.t.thaana.m abhinivesaanusaya.m
na upeti
/and that /attachment and clinging /of thought /determination /tendency
and inclination /does not approach /
and towards that attachment and clinging, that determination of thought,
the tendency and inclination, this one does not approach,
na upaadiyati, naadhi.t.thaati 'attaa me'ti.
na [indec] not
upaadiyati, [upa+aa+daa III/ind act/3^rd sg] he clings/ he takes hold of
naadhi.t.thaati [na+adhi+(.t).tha I/ind act/3^rd sg] he does not determine
'attaa [m-an/nom/sg] self
me'[per pro/gen/1^st sg] of me
ti.[indec/enc] end quote
na upaadiyati, naadhi.t.thaati 'attaa me'ti.
/not /cling /not determine /soul /me /endquote /
does not cling, does not determine that ““there is a self in me”.”.
Dukkhameva uppajjamaana.m uppajjati, dukkha.m nirujjhamaana.m
nirujjhatii'ti na ka”nkhati.
Dukkham[n-a/nom/sg] suffering
eva [indec/enc] surely
uppajjamaana.m [u(d)+(p)pad III/ppr/n/nom/sg] coming into existence
uppajjati, [u(d)+(p)pad III/ind act/3^rd sg] it comes into existence
nirujjhatii'[ni+rudh III/ind act/3^rd sg] it ceases
ti [indec/enc] end quote
na [indec] not
ka”nkhati.[kaa”nkh I/ind act/3^rd sg] he is uncertain
Dukkhameva uppajjamaana.m uppajjati, dukkha.m nirujjhamaana.m
nirujjhatii'ti na ka”nkhati.
/suffering indeed / coming into existence /comes into existence
/suffering /ceasing /ceases /
And he has no doubt that "it is indeed suffering coming into being that
comes into being; it is suffering ceasing that ceases."
vicikicchati. [vi+kit I/desid/3^rd sg] be uncertain
Apara[adj] another
ppaccayaa [m-a/abl/sg] by condition
aparappaccayaa[kammadhaaraya compound] by another condition/cause
~naa.nam[n-a/nom/sg] knowledge
eva[indec] surely
assa [dem pro/gen/sg] of it/him
ettha [adv/indec] here
hoti. [huu I/ind act/3^rd sg] it is
Ettaavataa [adv/indec] to this extent
kho [indec/enc] indeed
kaccaana, [m-a/voc/sg] Kaccaana
''sammaa[indec] rightly
di.t.thi [f-i/nom/sg] view
sammaadi.t.thi[kammadhaaraya compound] right view
hoti. [huu I/ind act/3^rd sg] it is
Na vicikicchati. Aparappaccayaa ~naa.namevassa ettha hoti. Ettaavataa
kho kaccaana, sammaadi.t.thi hoti
/not /doubt /not from relying on others /knowledge indeed of him /here
/is /to this extent /indeed /o Kaccana /is one of right view /
He does not doubt; his knowledge here is indeed not from relying on
other people. To this extent, verily, o Kaccana, is one of right view.
Sabbamatthii'ti kho kaccaana, ayameko anto. Sabba.m natthii'ti aya.m
dutiyo anto
/all is /endquote /indeed /o Kaccana /this one /extreme /all /is not
/endquote /this /second /extreme /
"Everything exists." Indeed, o Kaccana, this is one extreme.
"Everything does not exist." This is the second extreme.
Ete te kaccaana ubho ante anupagamma majjhena tathaagato dhamma.m deseti.
Ete [dem pro/m/nom/pl] These
te [per pro/acc/m/ 3^rd pl] them
kaccaana, [m-a/voc/sg] Kaccaana
ubho [adj] both
ante [m-a/acc/pl] ends/extremes
anupagamma [an+upa+gam I/ger] not having gone into
majjhena [adj/instr/n/sg] by middle
tathaagato [m-a/nom/sg] Tathagaata
dhamma.m [n-a/acc/sg] Dhamma
deseti.[dis VII/ind act.3^rd sg] he teaches
Ete te kaccaana ubho ante anupagamma majjhena tathaagato dhamma.m deseti.
/These /to him /o Kaccana /both /extremes /not approaching /by the
middle /the Tathagata /dhamma /teaches /
Not having approached, o Kaccana, these two extremes, the Tathagata
teaches the dhamma by the middle way:
[Starting here we see the same pattern we have seen in many of the first
15 suttas]
Avijjaapaccayaa sa”nkhaaraa. Sa”nkhaarapaccayaa vi~n~naa.na.m.
Vi~n~naa.napaccayaa naamaruupa.m. Naamaruupapaccayaa sa.laayatana.m
sa.laayatanapaccayaa phasso. Phassapaccayaa vedanaa. Vedanaapaccayaa
ta.nhaa. Ta.nhaapaccayaa upaadaana.m. Upaadaanapaccayaa bhavo.
Bhavapaccayaa jaati. Jaatipaccayaa jaraamara.na.m,
sokaparidevadukkhadomanassuupaayaasaa sambhavanti. Evametassa kevalassa
dukkhakkhandhassa samudayo hoti.
From the condition of ignorance, arises kammic formations. With the
condition of kammic formations arises consciousness.
From the condition of consciousness arise mind and body. With the
condition of mind and body, arises the six sense-bases.
From the condition of the six sense bases arises contact. With the
condition of contact arises feeling.
From the condition of feeling arises craving. With the condition of
craving arises clinging.
From the condition of birth arise aging, dying, sorrow, lamentation,
physical and mental distress and tribulations.
Thus, is there the origination of this whole mass of suffering.
However, with the complete cessation of ignorance comes the cessation of
kammic formations.
With the cessation of kammic formations comes the cessation of
consciousness.
With the cessation of consciousness comes the cessation of mind and body.
With the cessation of mind and body comes the cessation of the six
sense-bases.
With the cessation of the six sense bases comes the cessation of contact.
With the cessation of contact comes the cessation of feeling.
With the cessation of feeling comes the cessation of craving.
With the cessation of craving comes the cessation of clinging.
With the cessation of clinging comes the cessation of becoming.
With the cessation of becoming comes the cessation of birth.
With the cessation of birth, aging and dying, sorrow, lamentation,
physical and mental distress and tribulations cease.
Thus, there is the cessation of this whole mass of suffering.”
[The pattern, and thus the sutta, both end]
Full English:
*The Discourse to Kaccanagotta*
In Savatthi:
And then, the Venerable Kaccanagotta approached the Blessed One.
Having approached the Blessed One, paying homage he sat to one side.
Thus sitting to one side, the Venerable Kaccanagotta said to the Blessed
One, “Right view, right view,” it is said, venerable sir. “In what way,
indeed, is it right view?”
There is this two-fold attachment to the world, o Kaccana, verily, by
the majority; that of existence and that of non-existence.
And, seeing with right understanding the origin of the world as it
really is, o Kaccana, one does not hold on to non-existence in regards
to the world; seeing with right understanding the cessation of the world
as it really is, o Kaccana, one does not hold on to existence in regards
to the world.
The majority, indeed, o Kaccana, are bound to the world by their
tendencies and attachments and clinging, yet towards that attachment and
clinging, that determination of thought, the tendency and inclination,
this one does not approach, does not cling, does not determine that
“there is a self in me”.
And he has no doubt that "it is indeed suffering coming into being that
comes into being; it is suffering ceasing that ceases."
He does not doubt; his knowledge here is indeed not from relying on
other people. To this extent, verily, o Kaccana, is one of right view.
"Everything exists." Indeed, o Kaccana, this is one extreme.
"Everything does not exist." This is the second extreme.
Not having approached, o Kaccana, these two extremes, the Tathagata
teaches the dhamma by the middle way:
From the condition of ignorance, arises kammic formations. With the
condition of kammic formations arises consciousness.
From the condition of consciousness arise mind and body. With the
condition of mind and body, arises the six sense-bases.
From the condition of the six sense bases arises contact. With the
condition of contact arises feeling.
From the condition of feeling arises craving. With the condition of
craving arises clinging.
From the condition of birth arise aging, dying, sorrow, lamentation,
physical and mental distress and tribulations.
Thus, is there the origination of this whole mass of suffering.
However, with the complete cessation of ignorance comes the cessation of
kammic formations.
With the cessation of kammic formations comes the cessation of
consciousness.
With the cessation of consciousness comes the cessation of mind and body.
With the cessation of mind and body comes the cessation of the six
sense-bases.
With the cessation of the six sense bases comes the cessation of contact.
With the cessation of contact comes the cessation of feeling.
With the cessation of feeling comes the cessation of craving.
With the cessation of craving comes the cessation of clinging.
With the cessation of clinging comes the cessation of becoming.
With the cessation of becoming comes the cessation of birth.
With the cessation of birth, aging and dying, sorrow, lamentation,
physical and mental distress and tribulations cease.
Thus, there is the cessation of this whole mass of suffering.”