Discourse to Venerable Kaccānagotta (Kaccānagotta Sutta)

 By Sayadaw Dr. Nandamālā

Today, I will explain the essence of Kaccānagotta Sutta. It is found in the Nidānasaṃyutta which explains the Dependent Origination. This Kaccānagotta sutta (Discourse to Venerable Kaccānagotta) is very important for a practitioner who practices insight meditation. Without the understanding of this kind of discourse (sutta), we cannot comprehend our knowledge in Dhamma.

Let us consider the case of Venerable Channa[1], who was the attendant to the Bodhisatta. He followed the Bodhisatta since he renounced the world who ordained himself after leaving the palace. Later on, Channa too joined the monastic order, but he practiced meditation without a good foundation. The foundation of meditation has two types of knowledges: the first is the Analytical knowledge of mind and matter (nāma-rūpaparichedañāṇa), and the second is the knowledge of causality (paccayapariggahañāṇa). These two knowledges are the foundation of Vipassanā meditation. Bhikkhu Channa did not succeed in meditation because he lacked basic knowledge of the above mentioned two. Therefore, it is very important for meditators to understand this fully.

The first knowledge is gained through an analytical knowledge of mind and matter (nāma-rūpaparichedañāṇa). This is called the purification of view (diṭṭhivisuddhi); whereas knowledge of causality (paccayapariggahañāṇa) is said to be the knowledge of overcoming doubt (kaṅkhavitaraṇavisuddhi).

As such, the book of “The Path to Purity”[2] (Visuddhimagga), written by Ven. Buddhaghosa, indicates the fact that these two knowledges are very important factors to enter the path to purity. Whoever has gained such knowledge stands in the Buddha’s Dispensation (sāsana[3]), as a junior stream-enterer (Cūḷa-sotāpanna). This person is not a stream-enterer (sotāpanna) though, but looks like a stream-enterer, so he/she is a junior or small stream-enterer. Stream-enterer is the first type of a noble person (the first stage of sainthood).

 So this Discourse of Venerable Kaccāyana (Kaccānagottasutta) clarifies and explains these two knowledges in detail. According to the sutta, the monk Kaccānagotta approached the Buddha and asked a question. His question was very simple: ‘‘Sammādiṭṭhi sammādiṭṭhī ’ ti, bhante, vuccati. Kittāvatā nu kho, bhante, sammādiṭṭhi hotī’’― “Venerable sir, many people say it is right view, it is right view. What is the measurement to right view?”
The Buddha explained that the two knowledges mentioned above in this sutta are the measurement and the right view of insight knowledge (vipassanā sammādiṭṭhi)

According to the commentary, there are five kinds of right view:
(1) Right view as kamma as one of properties (kammassakata- sammādiṭṭhi). Whatever we have done, we are responsible for it.
(2) Right view on Insight (Vipassanā sammādiṭṭhi), which means seeing impermanence, suffering and nonself (anicca, dukkha, anatta).
(3) Right view on Jhāna (Jhāna Sammādiṭṭhi), which is regarded as calm meditation (Samatha). With this meditation, one can attain jhāna. When one reaches a higher concentration level of jhāna, it can be possible for one to gain the right understanding or “right view”. That is called jhāna sammādiṭṭhi.
(4) Right view on Path (magga sammādiṭṭhi). It can be attained through right view of insight (vipassanā sammādiṭṭhi).
(5) Right view on fruition (phalasammādiṭṭhi) is the effect of magga sammādiṭṭhi.
That means, the right view can be associated with path (magga), or associated with the fruition (phala).  Accordingly, there are five types of sammādiṭṭhi.

Out of the above five, according to this sutta, the Buddha refers only to the right view on Insight (vipassanā sammādiṭṭhi). According to the Vipassanā sammādiṭṭhi, the Buddha  emphasizes these two knowledges, i.e. the knowledge of the mind and matter and the knowledge of causality.

In this discourse to Venerable Kaccānagotta, the Buddha gives the answer: “Dvayanissito khvāyaṃ, kaccāna, loko yebhuyyena – atthitañceva natthitañca”, “This world generally depends on duality, i.e. permanence (atthita) and impermanence (natthita).”
 Atthita means existence forever. Natthita means disappearance forever. Most translators translate atthita as eternality whereas natthita as annihilation. This refers to different views: eternalism view (sassatavāda) and annihilation view (ucchedavāda).
Without seeing merely as nāma-rūpa, one who sees as a being, or “I” and “mine property, or other’s property, he/she may follow one of the two views of eternality or annihilation.

Then, the Buddha continues to explain the cause of the world (lokasamudayaṃ). Here, world (loka) refers to formations (saṅkhārā), mind and matter, five aggregates or eighteen elements. So this saṅkhārā arise due to cause or condition.

If one sees the arising because of conditions or causes, then one’s view on annihilation cannot be a correct one as one thinks that mind and matter cease forever. However, there is a cause, there is their arising again. As far as there is a cause, the effect will rise again. So seeing the cause arising, one decides that the idea on ceasing is forever, or the view on annihilation is not a true one.

One sees the disappearance of five aggregates, or the disappearance of mind and matter (nāma-rūpa). When the cause ceases, the effect also ceases. The view on eternalism believing on the eternality of the mind and matter (nāma-rūpa) cannot be a correct one, because the mind and matter will cease .

Then the Buddha continued to explain “Upayupādānābhinivesavinibandho khvāyaṃ, kaccāna, loko yebhuyyena”.―“This world mostly is bound with craving and wrong view that is called upāya (craving and wrong view), clinging (upādāna), inclination/adherence (abhinivesa).[4]

Upāya means upagacchati, approaches the aggregate, sealing “this is mine”, “this is my property”. With the wrong view, one sees five aggregates as “I”. With the craving, one sees five aggregates as “my property”, “mine”. Craving and wrong view is the bondage to mind. Upāya is actually craving and wrong view (taṇhā, diṭṭhi).

        Then the word upādāna has the meaning of clinging, this also refers to craving and wrong view. Because these are clinging to the object, they are to be called “upāya” or “upādāna”. Where there is upāya, there is upādāna. According to the aspect, the Buddha used these two terms together.

Abhinivesa is keeping such ideas in the mind as true. This term abhinivesa sometimes denotes as good meaning or bad meaning. Sometimes it refers to abhinivesa of Insight (Vipassanā), which it is good. Sometimes it refers to wrong view. So, according to word context, we should understand this term abhinivesa. We must consider what the right meaning should be here.

Here, abhinivesa means keeping the mind by means of craving and wrong view, and one keeps five aggregates as “I” and “my property”. “Five aggregates are mine”, “five aggregates are I am, myself, my property”. So these opinions are wrong ideas, and happened owing to craving and wrong view. That is what the Buddha explained “upayupādānābhinivesavinibandho” according to the above text.

So we should have right view in the analytical knowledge of the mind and matter, and the knowledge of causality. By means of the analytical knowledge of the mind and matter, temporarily we can remove such thought, such as seeing five aggregates as “I” or “mine”. We just see this as mind and matter (nāma-rūpa) or just phenomena.

As said in Visuddhimagga, Suddhadhammā pavattanti, pure phenomena occurs, there is no being, no “I”, no others, no ‘my property’, no ‘others’ properties’. These are just phenomena, just nature remain. If we see it in this way, we can remove this bondage (Upayupādānābhinivesavinibandha). One who sees in this way, he never approaches to five aggregates or mind and matter as “I” and “my property”.

Whoever can remove the thinking of creating the wrong view, one can see just five aggregates as, not “mine”, not “I”, not “my properties”. One never thinks them in this way. This craving and the wrong view are the source of unwholesome states of mind (akusala).
By seeing only the mind and matter, the analytical knowledge of mind and matter can remove craving and wrong view. It can also remove self-belief or personality belief (sakkāya-diṭṭhi) by tadaṅga (temporarily, portion).
What is personality belief (Sakkāya diṭṭhi)? This wrong view is dependent on five aggregates and what seems to be. The five aggregates truly exist, but depending on wrong view, they are assumed by people as “I” or “my” property. That ‘I’ or ‘mine’ we assume of non-existence.

Regarding sakkāya, the word “kāya” means aggregate, “sa” means which exists. It means the existence of five aggregates. The five aggregates still remain; therefore, it is called Sakkāya. In ultimate sense, it is the five aggregates. But people see five aggregates as “I” or “my” properties, not as merely five aggregates. That is wrong view. By means of the analytical knowledge of the mind and matter, one can remove this sakkāya diṭṭhi – the wrong view regarding five aggregates, through Insight meditation (vipassanā). When insight knowledge becomes mature, one can attain stream-enterer path (sotāpanna magga). At that time Sakkāya diṭṭhi can be totally eradicated.

Tadaṅga means separate knowledge removes separate wrong view, not momentarily eradication. Tena tena aṅgena tassa tassa aṅgassa pahānaṃ tadaṅgaṃ.[5]―Through this and this there is knowledge, when such and such is eradicated. Nāmarūpavavatthānena sakkāyadiṭṭhiṃ pahānaṃ ―By the analytical knowledge of mind and matter, the wrong view is eradicated. As such, the Buddha wanted to explain these things in his discourse in detail.
When one can remove this wrong view, the association with the “I” or “my property” – atta or “attanīya” will also be removed, one has the knowledge of mind and matter. Then the Buddha continued to explain the knowledge of causality. If one sees there is no being and just mind and matter; one realizes whatever arises and ceases.

There is no being, just mind and matter. The Buddha says in this discourse, Dukkhameva uppajjamānaṃ uppajjati, dukkhaṃ nirujjhamānaṃ.―In arising, it is just the dukkha arises, in ceasing, it is just dukkha. This term dukkha is considered as the five aggregates of clinging.

In the Discourse of Turning of the Wheel of Dhamma (Dhammacakappavattanasutta), the Buddha explained that, “In brief, the five aggregates of clinging are suffering.” The Buddha further explains, “Birth is suffering, aging is suffering, sickness is suffering, death is suffering, separation from dear ones is suffering.” These are easily understood by many people.

But the subtle one is these five aggregates. People cannot see these five aggregates. In this discourse, the Buddha actually wanted to teach how the five aggregates arise and cease, appear and disappear, not as so called the being or ‘I’. These five aggregates are described by the Buddha as unsatisfactoriness or suffering (dukkha). Dukkha alone arises, dukkha alone ceases. Ettāvatā kho, kaccāna, sammādiṭṭhi hoti.―To such extent is the right view; seeing in this way is called right view (sammādiṭṭhi).

In Visuddhimagga, Venerable Buddhaghosa explains, nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma[6]― Seeing mind and matter as they really are is called Purification of view ((Diṭṭhi visuddhi). The explanation of the Buddha and by Venerable Buddhaghosa is very similar.

Then, in the Kaccānagotta sutta, there is this phrase called, “Sabbaṃ atthī ’ ti kho, kaccāna, ayameko anto. ‘ Sabbaṃ natthī ’ ti ayaṃ dutiyo anto. Ete te, kaccāna, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti.”

Now the Buddha wants to explain about knowledge of causality (paccayapariggaha-ñāṇa). He states there are two extremes. One wants to assume that all things (Sabbaṃ atthi) one sees is forever, that means one wants to see five aggregates or formations (saṅkhāra) existed forever. This is subtle. This view is called eternalism belief (sassata diṭṭhi).

The other sees in a different way: all disappear (Sabbaṃ natthi) forever, cease forever. This view is called annihilation view (ucchedadiṭṭhi). This is the second explanation. These two extremes are wrong view. Actually, the Buddha explained the middle way, between the two wrong views.

He explained it in the Discourse on Dependent Origination that, as long as there is ignorance (avijjā), formations (saṅkhāra) exists. As long as there are formations (saṅkhāra) consciousness (viññāṇa) exists, which means, as long as there are cause and conditions, the effects will remain continuously. Therefore, it cannot be seen as annihilism. Because as long as there is a cause, an effect will arise.

When ignorance (avijjā) ceases, formations (saṅkhāra) ceases. When formations (saṅkhāra) ceases, consciousness (viññāṇa) ceases. According to this, when the cause ceases, effect also ceases. Therefore, there is no eternality. Nothing is eternal because of seeing cessation. When the cause ceases, effect ceases.

 Or in another way, one sees rising and falling. When one sees falling, one understands it as impermanent. There is no eternality. By seeing so, one obtains the knowledge of the causality. The text says, “When he sees this exists, that exists; when this ceases, that ceases.” This is correct seeing. One sees the phenomena as they really are. By seeing in this way, one can remove one’s wrong view.

The Buddha wishes to explain these two knowledges in this Discourse to Venerable Kaccānagotta.  According to it, the Buddha wished to clarify the Knowledge of analytical mind and matter and Knowledge of causality. These two knowledges are very important to a Vipassanā practitioner. Whoever follows vipassanā practice, he/she must finally follow these two knowledges. Without the foundation of vipassanā, we cannot increase Vipassanā knowledge.

So through this discourse, we understand the Buddha’s teachings of Vipassanā. So I hope, dear Dhamma friends, Dhamma brothers and sisters, you have the knowledge of this discourse according to the Buddha’s explanation. According this sutta, we must understand that these two knowledges as the foundation of Insight knowledge. Without a foundation, we cannot improve our Vipassanā knowledge. Depending on these two knowledges, you may increase insight knowledge and through that be able to attain path and fruition (magga-phala). May you improve your knowledge by listening and reading this Dhamma and attain Nibbana.                  
Sādhu! Sādhu! Sādhu!



Note: This Dhamma talk given by Sayadaw Dr. Nandamālā at ITBM University in 21 December 2015. We are very inspired by this Dhamma talk, therefore we like to share this Dhamma with you all. This has not been checked by sayadaw. Please forgive us for any mistake found in this transcription and editing. Transcribed by Serena Ho, Edited by Sayalay Cālā Therī and Venerable Sudhamma. This is under our Aggācāra Dhamma Project.
         Website:Http://aggacara.blogspot.com          23th February 2016


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[1] 3. Channa.-Prince Gotama’s charioteer and companion, born on the same day as Gotama (J.i.54; Mtu.ii.156, 164, 189, 233; iii.91, 262; BuA.233; SA.ii.231; DhsA.34. ThagA. (i.155) says he was the son of a servant woman of Suddhodana). When Gotama left household life, Channa rode with him on the horse Kanthaka as far as the river Anomā. There Gotama gave him his ornaments and bade him take Kanthaka back to his father’s palace (A thūpa was later erected on the spot where Channa turned back; Dvy.391).  [Pali Proper Names Dict]
[2] The Visuddhimagga was translated into English by Ven Ñāṇamoli, it is called the Path of Purification.
[3] Sāsana (lit. 'message'): the Dispensation of the Buddha, the Buddhist religion; teaching, doctrine
[4] This is our own translation.
[5] Tadaṅgena tadaṅgassa pahānaṃ tadaṅgappahāna [Visuddhimagga-mahāṭīkā, 2.50]
[6] Visuddhimagga,2.22