Saṃyuktāgama Sūtra (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 [跳-兆+散]陀迦旃延 said to the Buddha: World-Honored One, what is the right view that You speak of? Why did You establish this right view? The Buddha told [跳-兆+散]陀迦旃延: The world has two kinds of reliance—existence and non-existence—which are touched by grasping. Because of grasping what is touched, people rely either on existence or on non-existence. If there is no such grasping, the mind is not bound and attached to objects, does not grasp, does not dwell on or reckon with a self. When suffering arises, it arises; when suffering ceases, it ceases. Regarding this, one has no doubt or confusion, and knows it for oneself without relying on others. This is called right view; this is the right view established 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 truly and correctly knows and sees the arising of the world as it really is, one understands that if the world were originally non-existent, the arising of the world would not exist; when one truly and correctly knows and sees the cessation of the world as it really is, one understands that if the world were originally existent, it would now have ceased and be no more. This is called the middle way, which departs from the two extremes of existence and non-existence. That is to say, when this exists, that exists; when this arises, that arises. Specifically, because of ignorance there are volitional formations; because of volitional formations there is the sixfold consciousness; because of the sixfold 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 existence; because of existence there is birth; because of birth there are aging, sickness, death, sorrow, grief, suffering, and distress—the entire mass of great suffering arises.

And when ignorance ceases, volitional formations cease; when volitional formations cease, the sixfold consciousness ceases; when the sixfold 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, existence ceases; when existence ceases, birth ceases; when birth ceases, aging, sickness, death, sorrow, grief, suffering, and distress cease—up to the cessation of the entire mass of great suffering. After the Buddha finished teaching this sūtra, the Venerable [跳-兆+散]陀迦旃延, having heard what the Buddha said, no longer gave rise to any of the defilements, his mind attained liberation, and he became an arhat.