At Sāvatthi.

Then the venerable Kaccānagotta went to the Blessed One, and after paying homage to him, he sat down at one side. Seated to one side, the venerable Kaccānagotta said to the Blessed One:

"'Right view, right view,' it is said, venerable sir. To what extent, venerable sir, is there right view?"

"The world, Kaccāna, for the most part depends on a duality — on the notion of existence and the notion of non-existence.

But for one who sees the arising of the world as it really is with correct wisdom, the notion of non-existence in regard to the world does not occur. And for one who sees the ending of the world as it really is with correct wisdom, the notion of existence in regard to the world does not occur.

This world, Kaccāna, is for the most part bound by engagement, clinging, and fixation.

But to this engagement, clinging, preconception, fixation, and underlying tendency - one does not engage, nor cling to, nor fixate on with the thought: 'This is my self.' [Then] one has no doubt or uncertainty that what arises is merely suffering arising, and what ceases is merely suffering ceasing. One's wisdom about this is independent of others.

In this way, Kaccāna, there is right view.

'Everything exists,' Kaccāna, this is one extreme.

'Everything does not exist,' this is the second extreme.

Avoiding these two extremes, the Tathāgata teaches the Dhamma by the middle way:

'Dependent on ignorance, bhikkhus, volitional formations [arise]; dependent on volitional formations, consciousness arises; dependent on consciousness, name and form arises; dependent on name and form, the six sense bases arise; dependent on the six sense bases, contact arises; dependent on contact, sensation arises; dependent on sensation, craving arises; dependent on craving, clinging arises; dependent on clinging, existence arises; dependent on existence, birth arises; dependent on birth, aging and death, sorrow, lamentation, pain, displeasure, and despair arise. Thus is the arising of this whole mass of suffering.

With the complete fading away and ending of ignorance comes ending of volitional formations; with the ending of volitional formations, ending of consciousness; with the ending of consciousness, ending of name and form; with the ending of name and form, ending of the six sense bases; with the ending of the six sense bases, ending of contact; with the ending of contact, ending of sensation; with the ending of sensation, ending of craving; with the ending of craving, ending of clinging; with the ending of clinging, ending of existence; with the ending of existence, ending of birth; with the ending of birth, aging and death, sorrow, lamentation, pain, displeasure, and despair cease. Thus is the ending of this whole mass of suffering.'"