[AS 875] Niddesa 14
4. Nature of Right Understanding
highest level: neither existence nor non-existence
Venerable Sir, when they speak of "right understanding, right understanding," through what causes and to what extent does right view exist?
Kaccana, worldly beings for the most part rely upon two extremes, namely, all things exist (atthita) and nothing exists (natthita).
Kaccana, when someone in accordance with reality sees with right wisdom the origin of the world (lokasamudaya), the view that "nothing exists in this world" does not occur.
Kaccana, when someone in accordance with reality sees with right wisdom the cessation of the world (lokanirodha), the view that "everything in this world exists" does not occur.
Kaccana, most worldly beings are bound by upaya (desire that leads toward), upadana (clinging), and abhinivesa (tendencies or inclinations). This right understanding does not lead toward, does not cling, does not establish itself upon either of these upaya and upadana as the basis for the establishment and inclination of the mind's abhinivesa towards "my atta." "Dukkha, when it arises it arises; dukkha, when it ceases it ceases" is a truth that one with right understanding does not doubt and has no uncertainty. Such insight knowledge occurs in such a case without anybody else needed to support the belief.
Kaccana, right understanding occurs through just this cause.
(This kind of right understanding is the transcendent level, that is, leading beyond worldliness, not towards asava, is unconcerned with merit, and doesn't pass the eyes and ears of ordinary students.)
[Samyutta-nikaya, Nidana-vagga (vol. 2), Abhisamaya-samyutta (1), Ahara-vagga (2), Kaccanagotta Sutta (5)]
