Taishō Tripiṭaka volume 2, number 99, sūtra 301. Translated originally by Guṇabhadra, ca. 435-443 CE.
（三〇一）
如是我聞：
Thus have I heard:
一時，佛住那梨聚落深林中待賓舍。
One time the Buddha was staying in a guest house in a forest grove near Nādika town.
爾時，尊者[跳-兆+散]陀迦旃延詣佛所，稽首佛足，退住一面，白佛言：「世尊！如世尊說正見。云何正見？云何世尊施設正見？」
Then Honourable Kātyāyana approached the Buddha, bowed at the Buddha’s feet; and retiring to one side, he said to the Buddha: “Bhagavan: the Bhagavan says ‘right view’. What do you call right view? How do you set forth right view?”
佛告[跳-兆+散]陀迦旃延：「世間有二種依，若有、若無，為取所觸；取所觸故，或依有、或依無。若無此取者，心境繫著使不取、不住、不計我苦生而生，苦滅而滅，於彼不疑、不惑，不由於他而自知，是名正見，是名如來所施設正見。所以者何？世間集如實正知見，若世間無者不有，世間滅如實正知見，若世間有者無有，是名離於二邊說於中道，所謂此有故彼有，此起故彼起，謂緣無明行，乃至純大苦聚集，無明滅故行滅，乃至純大苦聚滅。」
The Buddha said to Kātyāyana, “The worldly rely on two categories: existence and non-[existence]. Because of seizing and grasping the seized and grasped, they either rely on existence, or non-existence. Without a seizer, the cause of the mental state of attachment is not seized. [They] don’t insist on, or think wrongly about ‘I’. Arising is suffering arising; ceasing is suffering ceasing. One who has no doubt regarding this, no confusion, is not skeptical about it, and has independent knowledge. This is called right-view. This is called right view as established by the Tathāgata. Why? [When] worldly arising is rightly seen and known as it truly is, [then] there is no nonexistence in the world. [When] worldly ceasing is rightly seen and known as as it truly is, [then] there is no existence in the world. There is avoidance of the two extremes [which is] called the middle way. That is this being that becomes. This arises therefore that arises. Ignorance causes saṃskāras, and so the whole mass of suffering arises. when ignorance ceases then saṃskāras cease, and so the whole mass of suffering ceases.”
佛說此經已，尊者[跳-兆+散]陀迦旃延聞佛所說，不起諸漏，心得解脫，成阿羅漢。
When the Buddha had spoken this sūtra, Honourable Kātyāyana hearing what the Buddha said, he cut off the āsravas (’outflows’), his mind was liberated, and he became an arhat.