Right View is the Seeing that is without “Existence” and “Non-Existence”[1]
(Kaccanagotta Sutta)
At one time, at Jetavana, the Ven. Kaccānagotta approached the Blessed One at his dwelling and asked:
Venerable Sir. When they speak of “right view, right view,” through what cause is it right view?
Kaccāna, worldly beings rely upon two extremes (duality), for the most part, namely, existence (atthitā) and nonexistence (natthitā). Seeing the origin of the world, Kaccāna, with right wisdom according to truth, the notion “nonexistence” regarding the world does not occur. Seeing the cessation of the world, Kaccāna, with right wisdom according to truth, the notion “existence” regarding the world does not occur.
Kaccāna, worldly beings, for the most part, are bound up with craving, with clinging, with views (upāyupādānābhinivesavinibandho). A noble disciple, however, does not engage, does not grasp, does not dwell in craving and clinging, which bring about mental adherence through the underlying tendency towards the view “my self.” There is no doubt, there is no uncertainty, that “whatever arises is merely the arising of dukkha and whatever ceases is merely the ceasing of dukkha.” Profound knowledge of this fact occurs for this one without depending on anyone else. Kaccāna, right view occurs just like this.
Kaccāna, words that insist on the view that “everything exists” are one extreme (not the middle way) and words that insist on the view that “nothing exists” are another extreme (not the middle way). Kaccāna, the Tathāgata demonstrates the middle way of Dhamma, avoiding these two extremes (poles): With ignorance as condition, sankhāras exists; With sankhāras as condition, consciousness exists; … with birth as condition, aging and death, sorrow, pain, lamentation, grief, and despair occur in there fullness. The dependent co-arising of the mass of dukkha occurs in just this way.
Through the fading away and quenching of ignorance, sankhāras quench; through the quenching of sankhāras, consciousness quenches; … through the quenching of birth, aging and death, sorrow, pain, lamentation, grief, and despair thoroughly quench. The quenching of the entire mass of dukkha occurs in just this way.
Translation based on Paticca-Samuppada From His Own Lips, pp. 665-66.
Alternative translations:
http://www.accesstoinsight.org/canon/samyutta/sn12-015.html
The Connected Discourses of the Buddha, tr. Bhikkhu Bodhi (Wisdom), p. 544.
