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diṭṭhi {pi}


Pāḷi; √ diṭṭhi
gender:
type:
alt. sp.: IPA: d̪ɪʈʈʰɪ, Velthuis: di.t.thi, readable: dit't'hi, simple: ditthi
translation ~:
skr.:
khmer: ទិដ្ឋិ
thai: ทิฏฺฐิ
sinhal.: දිට්ඨි
burm.: ဒိဋ္ဌိ
appears:



dit_t_hi.jpg

[dic] diṭṭhi (ditthi)

diṭṭhi: Description welcome. Info can be removed after imput.

ATI Glossary

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Buddhist Dictionary

by late Ven. Nyanalokita Thera:

diṭṭhi (lit. 'sight'; √ dis to see): view, belief, speculative opinion, insight. If not qualified by sammā, 'right', it mostly refers to wrong and evil view or opinion, and only in a few instances to right view, understanding or insight (e.g. diṭṭhi-ppatta; diṭṭhi-visuddhi, purification of insight; diṭṭhi-sampanna, possessed of insight).

Wrong or evil views (diṭṭhi or micchā-diṭṭhi) are declared as utterly rejectable for being a source of wrong and evil aspirations and conduct, and liable at times to lead man to the deepest abysses of depravity, as it is said in AN 1.22:

“No other thing than evil views do I know, o monks, whereby to such an extent the unwholesome things not yet arisen arise, and the unwholesome things already arisen are brought to growth and fullness. No other thing than evil views do I know, whereby to such an extent the wholesome things not yet arisen are hindered in their arising, and the wholesome things already arisen disappear. No other thing than evil views do I know, whereby to such an extent human beings at the dissolution of the body, at death, are passing to a way of suffering, into a world of woe, into hell.” Further in AN 1.23: “Whatever a man filled with evil views performs or undertakes, or whatever he possesses of will, aspiration, longing and tendencies, all these things lead him to an undesirable, unpleasant and disagreeable state, to woe and suffering.”

From the Abhidhamma (Dhs) it may be inferred that evil views, whenever they arise, are associated with greed (see Table I. 22, 23, 26, 27).

Numerous speculative opinions and theories, which at all times have influenced and still are influencing mankind, are quoted in the Sutta-texts. Amongst them, however, the wrong view which everywhere, and at all times, has most misled and deluded mankind is the personality-belief, the ego-illusion. This personality-belief (sakkāya-diṭṭhi), or ego-illusion (atta-diṭṭhi), is of 2 kinds: eternity-belief and annihilation-belief.

Eternity-belief (sassata-diṭṭhi) is the belief in the existence of a persisting ego-entity, soul or personality, existing independently of those physical and mental processes that constitute life and continuing even after death.

Annihilation-belief (uccheda-diṭṭhi), on the other hand, is the belief in the existence of an ego-entity or personality as being more or less identical with those physical and mental processes, and which therefore, at the dissolution at death, will come to be annihilated. - For the 20 kinds of personality-belief, see sakkāya-diṭṭhi.

Now, the Buddha neither teaches a personality which will continue after death, nor does he teach a personality which will be annihilated at death, but he shows us that 'personality', 'ego', 'individual', 'man', etc., are nothing but mere conventional designations (vohāra-vacana) and that in the ultimate sense (see paramattha-sacca) there is only this self-consuming process of physical and mental phenomena which continually arise and again disappear immediately. - For further details, see anattā, khandha, paṭiccasamuppāda.

“The Perfect One is free from any theory (diṭṭhigata), for the Perfect One has seen what corporeality is, and how it arises and passes away. He has seen what feeling … perception … mental formations …consciousness are, and how they arise and pass away. Therefore I say that the Perfect One has won complete deliverance through the extinction, fading away, disappearance, rejection and casting out of all imaginings and conjectures, of all inclination to the 'vain-glory of 'I' and 'mine.” MN 72

The rejection of speculative views and theories is a prominent feature in a chapter of the Sutta Nipāta, the Aṭṭhaka.Vagga.

The so-called 'evil views with fixed destiny' (niyata-micchādiṭṭhi) constituting the last of the 10 unwholesome courses of action (see kammapatha), are the following three:

(1) was taught by Makkhaligosāla, a contemporary of the Buddha who denied every cause for the corruptness and purity of beings, and asserted that everything is minutely predestined by fate.

(2) was taught by Pūraṇakassapa, another contemporary of the Buddha who denied every kammical effect of good and bad actions: “To him who kills, steals, robs, etc., nothing bad will happen. For generosity, self-restraint and truthfulness, etc. no reward is to be expected.”

(3) was taught by Ajitakesakambala, a third contemporary of the Buddha who asserted that any belief in good action and its reward is a mere delusion, that after death no further life would follow, that man at death would become dissolved into the elements, etc.

For further details about these 3 views, see DN 2, MN 60; commentarial exposition in Wheel 98/99, P. 23.

Frequently mentioned are also the 10 antinomies (antagāhikā-micchādiṭṭhi): 'Finite is the world' or 'infinite is the world' … 'body and soul are identical' or 'body and soul are different' (e.g. MN 63).

In the Brahmajāla Sutta (DN 1), 62 false views are classified and described, comprising all conceivable wrong views and speculations about man and world.

See The All-Embracing Net of Views (Brahmajāla Sutta), translation with Commentary by Bhikkhu Bodhi (BPS).

Further see DN 15, DN 23, DN 24, DN 28; MN 11, MN 12, MN 25, MN 60, MN 63, MN 72, MN 76, MN 101, MN 102, MN 110; AN 2.16; AN 10.93; SN 2I, XXIV; Paṭisambhidāmagga Diṭṭhikathā,. etc.

Wrong views (diṭṭhi) are one of the proclivities (see anusaya), cankers (see āsava), clingings (see upādāna), one of the three modes of perversions (see vipallāsa). Unwholesome consciousness (akusalacitta), rooted in greed, may be either with or without wrong views (diṭṭhigata-sampayutta or vippayutta); see Dhammasaṅgaṇi; Tab I.

On right view (sammā-diṭṭhi), see magga and MN 9 (Trans. with Commentary in 'Right Understanding').

 

PTS Dictionary

by the Pali Text Society:

 

Glossary Thanissaro

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Illustrated Glossary of Pāli Terms

by Ven. Varado Maha Thera:

Renderings
Introduction

Micchādiṭṭhi means wrong view [of reality]

The definition of micchādiṭṭhi shows why it should be called ‘wrong view [of reality]’:

• And what is wrong view [of reality]?

Katamā ca bhikkhave micchādiṭṭhi?

… [The view that] ‘There is no merit in giving, donating and offering; no fruit or result of good or bad deeds; no this world; no hereafter; no duties to parents; no spontaneously arisen beings; no ascetics or Brahmanists who, conducting and applying themselves rightly in the world, proclaim this world and the hereafter after having realising it for themselves through transcendent insight.

Natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko natthi ayaṁ loko natthi paro loko natthi mātā natthi pitā natthi sattā opapātikā natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī ti. (MN iii 71)

Sammādiṭṭhi: right view and right perception

Sammādiṭṭhi is defined in two ways, so it has two meanings:

  • 1) right view [of reality]
  • 2) right perception [of reality]

Right view [of reality] is a primary practice, right perception [of reality] is more advanced:

• What is right view/perception [of reality]?

Katamā ca bhikkhave sammādiṭṭhi

Right view/perception [of reality] is of two sorts, I declare.

sammādiṭṭhimpahaṁ bhikkhave dvayaṁ vadāmi:

There is (1) right view [of reality] associated with perceptually obscuring states, that is meritorious and results in attachment, and (2) there is right perception [of reality] that is noble, free of perceptually obscuring states, transcendental, a factor of the Path.

atthi bhikkhave sammādiṭṭhi sāsavā puññābhāgiyā upadhivepakkā atthi bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

What is right view [of reality] associated with perceptually obscuring states, that is meritorious and results in attachment?

Katamā ca bhikkhave sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā

There is merit in giving, donating and offering; there is a fruit and result of good and bad deeds; there exists both this world and a world beyond; there are duties to parents; there are spontaneously arisen beings; there are ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the world hereafter for themselves through transcendent insight, make them known to others.

atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko atthi ayaṁ loko atthi paro loko atthi mātā atthi pitā atthi sattā opapātikā atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentīti

And what is right perception [of reality] that is noble, free of perceptually obscuring states, transcendental, a factor of the Path?

Katamā ca bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā:

The penetrative discernment, the faculty of penetrative discernment, the power of penetrative discernment, the enlightenment factor of examination of the teaching, the right perception [of reality] in one whose mind is noble, whose mind is free of perceptually obscuring states, who is developing the noble path, is right perception [of reality] that is noble, free of perceptually obscuring states, transcendental, a factor of the Path.

Yā kho bhikkhave ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ ayaṁ vuccati bhikkhave sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. (MN iii 72)

Sammādiṭṭhi means perception: four reasons

There are four definitions that support us rendering the higher meaning of sammādiṭṭhi in terms of perception, not view:

(1) the scriptures define sammādiṭṭhi in terms of discernment (pajānāti):

• When a noble disciple discerns suffering… On these grounds a noble disciple has right perception [of reality]

Yato kho āvuso ariyasāvako dukkhañca pajānāti… ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti. (MN i 46-7)

• When a noble disciple discerns what is spiritually unwholesome… On these grounds a noble disciple has right perception [of reality].

Yato kho āvuso ariyasāvako akusalañca pajānāti… Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti. (MN i 46-7)

• He knows wrong view [of reality] as wrong view [of reality] and right perception [of reality] as right perception [of reality]. That is his right perception [of reality].

Micchādiṭṭhiṁ micchādiṭṭhī ti pajānāti sammādiṭṭhiṁ sammādiṭṭhī ti pajānāti sāssa hoti sammādiṭṭhi. (MN iii 72)

(2) the scriptures define sammādiṭṭhi in terms of insightfulness (vijjāgata):

• For an intelligent person with insight into reality, right perception [of reality] arises.

vijjāgatassa bhikkhave viddasuno sammādiṭṭhi pahoti. (SN v 1)

(3) the scriptures define sammādiṭṭhi in terms of perceiving (passati):

• A bhikkhu perceives as unlasting, bodily form which is indeed unlasting. That is his right perception [of reality].

Aniccaññeva bhikkhave bhikkhu rūpaṁ aniccanti passati sāssa hoti sammādiṭṭhi. (SN iii 51)

(4) the scriptures define sammādiṭṭhi in terms of knowledge [of things according to reality] (ñāṇaṁ):

• Whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called right perception [of reality].

yaṁ kho āvuso dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Ayaṁ vuccatāvuso sammādiṭṭhi. (MN iii 251)

Diṭṭhi: view and dogmatic view

Diṭṭhi sometimes means simply ‘view.’ But where a view is formally propounded we call it ‘dogmatic view’. A dogmatic view is associated with the idea ‘This alone is true.’ For example, Snp 895 asks:

• For those who dispute, maintaining a dogmatic view, saying “This alone is true,” is criticism all that they bring upon themselves? Do they not also receive praise?

Ye kecime diṭṭhiṁ paribbasānā idameva saccan ti vivādayanti
Sabbeva te nindamanvānayanti atho pasaṁsampi labhanti tattha. (Snp 895)

• The wise do not resort to any dogmatic view because it may turn out to be either true or false. Under such conditions, ‘it is not fitting for a wise man who preserves truth to come to the unqualified conclusion, “This alone is true, all else is false.”’

saccamanurakkhatā bhāradvāja viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ idameva saccaṁ moghamaññan ti. (MN ii 171)

Diṭṭhi ujukā: a view [of reality] that is correct

Diṭṭhi ujukā is a rudimentary practice, not an advanced practice, and therefore means ‘view [of reality] that is correct’ not ‘perception [of reality] that is correct’:

• And what is the basis of spiritually wholesome factors? Virtue that is well purified and view [of reality] that is correct.

Ko ca ādi kusalānaṁ dhammānaṁ. Sīlañca suvisuddhaṁ diṭṭhi ca ujukā. (SN v 143)

Illustrations: diṭṭhi, [right] perception [of reality]

Illustration: diṭṭhi, [right] perception [of reality]

A bhikkhu is keenly eager to acquire [right] perception [of reality] and his dedication to this does not dwindle away in the course of time

diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo. (DN iii 253)

And what is the individual attained to [right] perception [of reality]?

Katamo ca bhikkhave puggalo diṭṭhappatto

In this regard, some person does not abide touching with his very being those immaterial states of awareness, those peaceful states of refined awareness that transcend the refined material states of awareness,

idha bhikkhave ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā te na kāyena phassitvā viharati

but by seeing [reality] with penetrative discernment, some of his perceptually obscuring states are destroyed

paññāya cassa disvā ekacce āsavā parikkhīṇā honti

and he has reviewed and examined with penetrative discernment the teachings proclaimed by the Perfect One

tathāgatappaveditā cassa dhammā paññāya vodiṭṭhā honti vocaritā

This is called an individual attained to [right] perception [of reality].

Ayaṁ vuccati bhikkhave puggalo diṭṭhappatto. (MN i 477-9)

Illustrations: diṭṭhi, basic religious understanding

Illustration: diṭṭhi, basic religious understanding

What is perfection in basic religious understanding? In this regard, some person has right view [of reality]. He has the unerroneous view that there is merit in giving, donating and offering…

Katamā ca bhikkhave diṭṭhisampadā? Idha bhikkhave ekacco sammādiṭṭhiko hoti aviparītadassano atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ…. (AN i 268-9)

Wrong view [of reality], and grasping an unenlightening doctrine: this is errancy in basic religious understanding

Micchādiṭṭhi antaggāhikādiṭṭhi ayaṁ diṭṭhivipatti ti. (Vin.1.172)

What is errancy in basic religious understanding? In this regard, some person has wrong view [of reality].

Katamā ca bhikkhave diṭṭhivipatti? Idha bhikkhave ekacco micchādiṭṭhiko hoti.

He has the erroneous view that:

• there is no merit in giving, donating and offering

natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ

• there are no fruits or results of good and bad deeds

natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko

• there is no this world; no hereafter; no duties to parents; no spontaneously arisen beings;

natthi ayaṁ loko natthi paroloko natthi mātā natthi pitā natthi sattā opapātikā

• there are no ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the hereafter for themselves through transcendent insight make them known to others.

natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī ti. Ayaṁ vuccati bhikkhave diṭṭhivipatti. (AN i 268-9)

So, too, for a bhikkhu this is the foretoken and preindication of the arising of the noble eightfold path, namely, perfection in basic religious understanding.

bhikkhuno ariyassa aṭṭhaṅgikassa maggassa uppādāya etaṁ pubbaṅgamaṁ etaṁ pubbanimittaṁ yadidaṁ diṭṭhisampadā

When a bhikkhu is perfect in basic religious understanding, it is to be expected that he will develop and cultivate this noble eightfold path

Diṭṭhisampannassetaṁ bhikkhave bhikkhuno pāṭikaṅkhaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissatīti. (SN v 30)

This is the character of a person who is perfect in basic religious understanding. If he commits some kind of offence for which a means of rehabilitation has been laid down, then he at once confesses, reveals, and discloses it to the teacher or to wise companions in the religious life, and having done that he shows restraint in future.

Dhammatā esā bhikkhave diṭṭhisampannassa puggalassa kiñcāpi tathārūpiṁ āpattiṁ āpajjati yathārūpāya āpattiyā uṭṭhānaṁ paññāyati atha kho khippameva satthari vā viññūsu vā sabrahmacārīsu deseti vivarati uttānī karoti. Desetvā vivaritvā uttānī karitvā āyatiṁ saṁvaraṁ āpajjati. (MN i 324)

When a noble disciple (ariyasāvako) has perfectly and fully realised these two kinds of knowledge (dve ñāṇāni parisuddhāni honti pariyodātāni―knowledge of the nature of reality and knowledge of conformity―he is then called a noble disciple

• perfect in basic religious understanding

• with perfect vision [of things according to reality]

• who has fathomed this true teaching

āgato imaṁ saddhammaṁ

• who understands this true teaching

passati imaṁ saddhammaṁ. (SN ii 58)

Illustrations: diṭṭhi, perception [of reality]

Illustration: diṭṭhi, perception [of reality]

In this regard a bhikkhu discerns according to reality (yathābhūtaṁ pajānāti) that:

• This is suffering

idaṁ dukkhan ti yathābhūtaṁ pajānāti

• This is the origin of suffering

ayaṁ dukkhasamudayo ti yathābhūtaṁ pajānāti

• This is the ending of suffering

ayaṁ dukkhanirodho ti yathābhūtaṁ pajānāti

• This is the practice leading to the ending of suffering

ayaṁ dukkhanirodhagāminī paṭipadā ti yathābhūtaṁ pajānāti

This, Men of the Leopard Path, is called the utter purification of one’s perception [of reality]

ayaṁ vuccati byagghapajjā diṭṭhipārisuddhi. (AN ii 195)

Illustrations: diṭṭhi, view

Illustration: diṭṭhi, view

• But, bhante, how does the view of personal identity come to be?”

Kathampana bhante sakkāyadiṭṭhi hotī ti?

• In this regard, householder, the ignorant Everyman… regards

• bodily form to be the [absolute] Selfhood

rūpaṁ attato samanupassati

• the [absolute] Selfhood to be corporeal

rūpavantaṁ vā attānaṁ

• bodily form to be part of the [absolute] Selfhood

attani vā rūpaṁ

• the [absolute] Selfhood to be part of bodily form…

rūpasmiṁ vā attānaṁ

In this way the view of personal identity comes to be

evaṁ kho gahapati sakkāyadiṭṭhi hotī ti. (SN iv 286-7)

• Bhante, when, in regard to those who are not perfectly enlightened, the view arises that they are in fact perfectly enlightened, due to what is this view to be discerned?

yāyaṁ bhante diṭṭhi asammāsambuddhesu sammā sambuddhā ti. Ayaṁ nu kho bhante diṭṭhi kiṁ paṭicca paññāyatī ti

• Mighty, Kaccāna, is this phenomenon, namely the phenomenon of uninsightfulness into reality

mahati kho esā kaccāna dhātu yadidaṁ avijjādhātu. (SN ii 153)

When there is bodily form, by grasping bodily form, by stubbornly adhering to bodily form, this view arises: ‘This is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood.”’

rūpe kho bhikkhave sati rūpaṁ upādāya rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: etaṁ mama eso’hamasmi eso me attā ti. (SN iii 204)

When one knows and sees the visual sense as void of personal qualities, the view that it is an [absolute] Selfhood is abandoned.

Cakkhuṁ kho bhikkhu anattato jānato passato attānudiṭṭhi pahīyati. (SN iv 148)

Illustrations: diṭṭhi, dogmatic view

Illustration: diṭṭhi, dogmatic view; view [of reality]

In this regard, Seniya, some person develops the bovine practice, bovine conduct, mentality, and way of behavious completely and constantly. Having done so, at death he arises in companionship with cattle.

But if he has the dogmatic view that (evaṁ diṭṭhi hoti) through this practice he will become some kind of deva that is his wrong view [of reality] (sāssa hoti micchādiṭṭhi).

sace kho panassa evaṁ diṭṭhi hoti: iminā'haṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā ti sāssa hoti micchādiṭṭhi. (MN i 388)

Since there is indeed a world beyond, one who has the dogmatic view ‘There is no world beyond’ has a wrong view [of reality].

Santaṁyeva kho pana paraṁ lokaṁ natthi paro lokotissa diṭṭhi hoti sāssa hoti micchādiṭṭhi. (MN i 402)

Although questioned, interrogated, and examined by those bhikkhus, the bhikkhu Sāti, son of a fisherman, dogmatically grasping and stubbornly adhering to that same odious dogmatic view, asserted

tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmassa abhinivissa voharati

‘As I understand the teaching explained by the Blessed One, it is this personal viññāṇa that roams and wanders the round of birth and death, not another.

yathā tadevidaṁ viññāṇaṁ sandhāvati saṁsarati anaññan ti. (MN i 257)

Resorting to what kind of dogmatic view (diṭṭhipaṭilābhaṁ) do spiritually unwholesome factors flourish and spiritually wholesome factors fade?

Kathaṁrūpaṁ bhante diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti kusalā dhammā parihāyanti:

In this regard some person has this dogmatic view:

idha bhante ekacco evaṁdiṭṭhiko hoti

• there is no merit in giving, donating and offering

natthi dinnaṁ natthi yiṭṭhaṁ natthi hutaṁ

• there are no fruits or results of good and bad deeds

natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko

• there is no this world; no hereafter; no duties to parents; no spontaneously arisen beings;

natthi ayaṁ loko natthi paro loko natthi mātā natthi pitā natthi sattā opapātikā

• there are no ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the hereafter for themselves through transcendent insight make them known to others

natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī ti

Resorting to what kind of dogmatic view do spiritually unwholesome factors fade and spiritually wholesome factors flourish?

Kathaṁrūpaṁ bhante diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti

In this regard some person has this dogmatic view,

Idha bhante ekacco evaṁ diṭṭhiko hoti

there are results of gifts, donations and offerings. There are results of good and bad deeds. There is this world, a world beyond, mother, father, spontaneously arisen beings, There are ascetics and Brahmanists who realising this world and the world hereafter, declare it. (MN iii 52)

Or he has this dogmatic view: ‘The [absolute] Selfhood is the whole world [of phenomena]. Having passed on, that I will be―everlasting, enduring, eternal, of an unchangeable nature.’ That eternalist view is an originated phenomenon…

evaṁ diṭṭhi hoti. So attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammoti. Yā kho pana sā bhikkhave sassatadiṭṭhi saṅkhāro so

Or he has this dogmatic view: ‘Had I not been, it would not have been “mine.” I will be not, not “mine” will it be.’ That annihilationist view is an originated phenomenon…

evaṁ diṭṭhi hoti no c’assaṁ no ca me siyā na bhavissāmi na me bhavissatī ti. Yā kho pana sā bhikkhave ucchedadiṭṭhi saṅkhāro so. (SN iii 99)

‘Those who assert a doctrine different from this have strayed from spiritual purity. They are not spiritually perfected.’ Non-Buddhist ascetics each say this because they are passionately attached to their own dogmatic views.

Aññaṁ ito yābhivadanti dhammaṁ aparaddhā suddhimakevalī te
Evampi titthiyā puthuso vadanti sandiṭṭhirāgena hi tebhirattā. (Snp 891)

Four floods: flood of sensuous pleasure; flood of states of individual existence; flood of dogmatic views; flood of uninsightfulness into reality.

kāmogho bhavogho diṭṭhogho avijjogho.

For those who dispute, maintaining a dogmatic view, saying “This alone is true,” is criticism all that they bring upon themselves? Do they not also receive praise?

Ye kecime diṭṭhiṁ paribbasānā idameva saccan ti vivādayanti
Sabbeva te nindamanvānayanti atho pasaṁsampi labhanti tattha. (Snp 895)

Illustrations: diṭṭhi, dogmatism

Illustration: diṭṭhi, dogmatism

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.

Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One does not exist after death: this is acquiescence in dogmatism,

na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One both exists and does not exist after death: this is acquiescence in dogmatism,

hoti ca na hoti ca tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One neither exists nor does not exist after death: this is acquiescence in dogmatism.

neva hoti na na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ. (AN iv 68)

What is the bondage [to individual existence] that arises from dogmatism?

Diṭṭhiyogo ca kathaṁ hoti?

In this regard, some person does not discern according to reality the origination of, vanishing of, sweetness of, wretchedness of, and deliverance from views.

Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato

And so in relation to views, whatever the

• attachment to views

• spiritually fettering delight in views

• love of views

• infatuation with views

• thirst for views

• passion for views

• clinging to views

• craving for views that lurk within him:

this is called the bondage [to individual existence] that arises from dogmatism

Illustrations: right perception [of reality]; micchādiṭṭhi, wrong view [of reality]

Illustration: sammādiṭṭhi, right perception [of reality]; micchādiṭṭhi, wrong view [of reality]

For one with right perception [of reality], wrong view [of reality] is purged away.

Sammādiṭṭhikassa bhikkhave micchādiṭṭhi viritto hoti. (AN v 218)

sammādiṭṭhi

sammādiṭṭhi: (main article see: diṭṭhi)

Illustration: sammādiṭṭhi, right perception [of reality]

When a noble disciple discerns what is spiritually unwholesome, the origin of what is spiritually unwholesome, what is spiritually wholesome, and the origin of what is spiritually wholesome,

Yato kho āvuso ariyasāvako akusalañca pajānāti akusalamūlañca pajānāti. Kusalañca pajānāti kusalamūlañca pajānāti

On these grounds a noble disciple has right perception [of reality], has a perception [of reality] that is correct, has unshakeable faith in the [excellence of the] teaching, and has fathomed this true teaching.

Ettāvatā pi kho āvuso ariyasāvako sammādiṭṭhi hoti ujugatāssa diṭṭhi dhamme aveccappasādena samannāgato āgato imaṁ saddhamman ti. (MN i 46-7)

Whatsoever is the knowledge of suffering [according to reality], of the origin of suffering, the ending of suffering, and of the practice leading to the ending of suffering, is called right perception [of reality].

yaṁ kho āvuso dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. Ayaṁ vuccatāvuso sammādiṭṭhi. (MN iii 251)

From right perception [of reality] arises right thought; from right thought arises right speech.

sammādiṭṭhissa bho sammāsaṅkappo pahoti sammāsaṅkappassa sammāvācā pahoti sammāvācassa sammākammanto pahoti. (DN ii 217)

A bhikkhu perceives as unlasting, bodily form which is indeed unlasting. That is his right perception [of reality].

Aniccaññeva bhikkhave bhikkhu rūpaṁ aniccanti passati sāssa hoti sammādiṭṭhi. (SN iii 51)

Illustrations: sammādiṭṭhi, right view [of reality]

Illustration: sammādiṭṭhi, right view [of reality]; diṭṭhi, basic religious understanding

What is perfection in basic religious understanding?

Katamā ca bhikkhave diṭṭhisampadā?

In this regard, some person has right view [of reality]. He has the unerroneous view that there is merit in giving, donating and offering; there is a fruit and result of good and bad deeds; there exists both this world and a world beyond; there are duties to parents; there are spontaneously arisen beings; there are ascetics and Brahmanists conducting and applying themselves rightly in the world who, having realised this world and the world hereafter for themselves through transcendent insight, make them known to others.

Idha bhikkhave ekacco sammādiṭṭhiko hoti aviparītadassano atthi dinnaṁ atthi yiṭṭhaṁ atthi hutaṁ atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko atthi ayaṁ loko atthi paro loko atthi mātā atthi pitā atthi sattā opapātikā atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī'ti. (AN i 268-9)

micchādiṭṭhi

micchādiṭṭhi: (main article see: diṭṭhi)

Illustration: micchādiṭṭhi, wrong view [of reality]; sammādiṭṭhi, right perception [of reality]

He knows wrong view [of reality] as wrong view [of reality] and right perception [of reality] as right perception [of reality]. That is his right perception [of reality].

Micchādiṭṭhiṁ micchādiṭṭhī ti pajānāti sammādiṭṭhiṁ sammādiṭṭhī ti pajānāti sāssa hoti sammādiṭṭhi. (MN iii 72)

For an ignorant person void of insight into reality, wrong view [of reality] arises.

avijjāgatassa bhikkhave aviddasuno micchādiṭṭhi pahoti

For an intelligent person with insight into reality, right perception [of reality] arises.

vijjāgatassa bhikkhave viddasuno sammādiṭṭhi pahoti. (SN v 1-2)

• What do you think, bhikkhus? Is bodily form lasting or unlasting?

taṁ kiṁ maññatha bhikkhave rūpaṁ niccaṁ vā aniccaṁ vā ti?

• That which is unlasting, is it intrinsically unsatisfactory or essentially substantial?

dukkhaṁ vā taṁ sukhaṁ vā

• Without grasping that which is unlasting, intrinsically unsatisfactory, destined to change, would there arise wrong view [of reality]?

api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā ti?

• No, bhante. (SN iii 184)

Bhikkhu, when one knows and sees the visual sense as unlasting, wrong view [of reality] is abandoned.

cakkhuṁ kho bhikkhū aniccato jānato passato micchādiṭṭhi pahīyati. (SN iv 148)

diṭṭhiṁ

diṭṭhiṁ: (main article see: diṭṭhi)

Illustration: diṭṭhiṁ, perception [of reality]

• Bhikkhus, do you see, ‘This is brought about?’

bhūtamidan ti bhikkhave passathā ti?

• Yes, bhante

• Bhikkhus, do you see: ‘It is arisen with that as its nourishing condition’?

tadāhārasambhavan ti bhikkhave passathā ti?

• Yes, bhante

• Bhikkhus, do you see: ‘With the ending of that nourishing condition, what is brought about is destined to cease’?

tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhamman ti bhikkhave passathā ti?

• Yes, bhante

• But if you cling to, prize, treasure, and cherish this perception [of reality] so perfect and pure would you then have understood that the teaching explained by me is comparable to a raft, being for the sake of crossing [the flood of suffering], not for the sake of clinging to it?

Imañce tumhe bhikkhave diṭṭhiṁ evaṁ parisuddhaṁ evaṁ pariyodātaṁ allīyetha keḷāyetha dhanāyetha mamāyetha api nu tumhe bhikkhave kullūpamaṁ dhammaṁ desitaṁ ājāneyyātha nittharaṇatthāya no gahaṇatthāyāti?

• No, bhante. (MN i 260)

Illustration: diṭṭhiṁ, dogmatism

How indeed could someone motivated by desire, established in [the pursuit of] personal inclination, transcend his own dogmatism?

Sakaṁ hi diṭṭhiṁ kathamaccayeyya chandānunīto ruciyā niviṭṭho

Having come to his own conclusions, then, just as he sees things, so would he speak.

Sayaṁ samattāni pakubbamāno yathā hi jāneyya tathā vadeyya. (Snp 781)

The ignorant Everyman (assutavā puthujjano) does not discern

• dogmatism

• the origin of dogmatism

• the ending of dogmatism

• the practice leading to the ending of dogmatism

diṭṭhinirodhagāminiṁ paṭipadaṁ nappajānāti

For him dogmatism grows

The learned noble disciple discerns:

  • dogmatism
  • the origin of dogmatism
  • the ending of dogmatism
  • the practice leading to the ending of dogmatism

For him, dogmatism ceases

diṭṭhiyā

diṭṭhiyā: (main article see: diṭṭhi)

Illustration: diṭṭhiyā, view

To abandon the view that there is sweetness in originated phenomena the perception of the unlastingness [of the five aggregates] should be developed .

Assādadiṭṭhiyā pahānāya aniccasaññā bhāvetabbā. (AN iii 447)

diṭṭhino

diṭṭhino: (main article see: diṭṭhi)

Illustration: diṭṭhino, dogmatic view

There are certain ascetics and Brahmanists whose doctrine and dogmatic view is this (evaṁ vādino evaṁ diṭṭhino): ‘Purification comes about through venerating fire (aggiparicariyāya suddhī ti) (MN i 77-82).

Bhikkhus, there are some ascetics and Brahmanists who speculate about the future and who hold dogmatic views concerning the future, who make various assertions about the future

Santi bhikkhave eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti:

• Some assert that the [absolute] Selfhood is perceptive and unimpaired after death

Saññī attā hoti arogo parammaraṇā ti ittheke abhivadanti.

• Some assert that the [absolute] Selfhood is unperceptive and unimpaired after death.

asaññī attā hoti arogo parammaraṇā ti ittheke abhivadanti. (MN ii 228)

diṭṭhiyo

diṭṭhiyo: (main article see: diṭṭhi)

Illustration: diṭṭhiyo, dogmatic views

The religious philosophers outside this [training system] are attached to dogmatic views.

ito bahiddhā pāsaṇḍā diṭṭhiyo upanissitā

They do not know the Buddha’s teaching. They are ignorant of the Buddha’s teaching.

na te dhammaṁ vijānanti na te dhammassa kovidā. (Thi 184)

Illustrations: diṭṭhigata

diṭṭhigataṁ

diṭṭhigataṁ: (main article see: diṭṭhi)

Illustration: diṭṭhigataṁ, views

‘If you do not want such a jewel, a woman sought after by many kings, then what views, observances, practices, way of life, and rebirth into individual existence do you proclaim?’

Etādisaṁ ce ratanaṁ na icchasi nāriṁ narindehi bahūhi patthitaṁ
Diṭṭhigataṁ sīlavataṁ nu jīvitaṁ bhavūpapattiñca vadesi kīdisaṁ. (Snp 836)

Illustration: diṭṭhigataṁ, dogmatic view

Dogmatically grasping and stubbornly adhering to that same odious dogmatic view.

tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmassa abhinivissa. (MN i 257)

Once, this odious dogmatic view had arisen in Prince Pāyāsi: ‘There is not a world beyond. There are no spontaneously born beings. There is no fruit and result of good and bad deeds.’

Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti iti pi natthi paro loko natthi sattā opapātikā natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko ti. (DN ii 316-7)

Illustration: diṭṭhigataṁ, acquiescence in dogmatism

• It is this [absolute] Selfhood of mine that speaks and experiences and feels here and there the karmic consequences of meritorious and demeritorious deeds; and this [absolute] Selfhood of mine is everlasting, enduring, eternal, of an unchangeable nature, and will endure like unto eternity itself.

Yo me ayaṁ attā tatra tatra kalyāṇapāpakānaṁ kammānaṁ vipākaṁ paṭisaṁvedeti. So kho pana me ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī ti.

This is called

idaṁ vuccati bhikkhave

• acquiescence in dogmatism

• the thicket of dogmatism,

• the wilderness of dogmatism,

• the writhing of dogmatism,

• the mental turmoil of dogmatism,

• the bond of dogmatism

diṭṭhigatānaṁ

diṭṭhigatānaṁ: (main article see: diṭṭhi)

Illustration: diṭṭhigatānaṁ, view

Of those outside [this teaching and training system], this view is highest

Etadaggaṁ bhikkhave bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ

Had I not been, it would not have been “mine.” I will be not, not “mine” will it be

no c’assaṁ no ca me siyā
na bhavissāmi na me bhavissantī ti. (AN v 63-4)

diṭṭhigatāni

diṭṭhigatāni: (main article see: diṭṭhi)

Illustration: diṭṭhigatāni, theories

So here you come, speculating, mulling over [various] theories in your mind. But you are paired off with a purified man. With him you will not be able to proceed.

Atha tvaṁ pavitakkamāgamā manasā diṭṭhigatāni cintayanto
Dhonena yugaṁ samāgamā na hi tvaṁ sakkhasi sampayātaveti. (Snp 834)

The sixty-two dogmatic views of the Brahmajāla Sutta

Illustration: diṭṭhigatāni, dogmatic views

Pursuing dogmatic views they think ‘This [view] is best. [All else is wrong].’

Diṭṭhigatāni anventā idaṁ seyyo ti maññare. (Tha 933)

diṭṭhigata

diṭṭhigata: (main article see: diṭṭhi)

Illustration: diṭṭhigata, wrong view [of reality]

‘Wrong view [of reality] has lurked within the ignorant for a long time. The ignorant indeed say one is a Brahman on account of birth.

Dīgharattamanusayitaṁ diṭṭhigatamajānataṁ
Ajānantā no pabruvanti jātiyā hoti brāhmaṇo. (Snp 649)

COMMENT:

Diṭṭhigata: ‘wrong view [of reality].’ See IGPT sv Diṭṭhi.

Illustration: diṭṭhigata, acquiescence in dogmatism

• Asserting that the Perfect One exists after death: this is acquiescence in dogmatism.

Hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One does not exist after death: this is acquiescence in dogmatism,

na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One both exists and does not exist after death: this is acquiescence in dogmatism,

hoti ca na hoti ca tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ

• Asserting that the Perfect One neither exists nor does not exist after death: this is acquiescence in dogmatism.

neva hoti na na hoti tathāgato parammaraṇā ti kho bhikkhu diṭṭhigatametaṁ. (AN iv 69-70)

Illustration: diṭṭhigata, acquiescence in wrong view [of reality]

But why do you assume ‘a being’? That is just your acquiescence in wrong view [of reality], Māra. This is nothing but a heap of originated phenomena. Here no being is found.

Kinnu satto ti paccesi māradiṭṭhigatannu te
Suddhasaṅkhārapuñjoyaṁ nayidha sattūpalabbhati. (SN i 135)

diṭṭhigatehi

diṭṭhigatehi: (main article see: diṭṭhi)

Illustration: diṭṭhigatehi, acquiescing in wrong views [of reality]

Through acquiescing in two wrong views [of reality], some devas and men hold back, and some overreach.

Dvīhi bhikkhave diṭṭhigatehi pariyuṭṭhitā devamanussā oliyantī eke atidhāvanti eke.

How do some hold back?

Kathañca bhikkhave oliyanti eke?

Devas and men find enjoyment, pleasure, and satisfaction in individual existence.

bhavārāmā bhikkhave devamanussā bhavaratā bhavasammuditā.

When the teaching is taught to them to put an end to individual existence, their minds do not become energised, serene, settled, and intent upon it.

tesaṁ bhavanirodhāya dhamme desiyamāne na cittaṁ pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṁ kho bhikkhave olīyanti eko.

How do some overreach?

Kathañca bhikkhave atidhāvanti eke?

Some people are revolted, appalled, and disgusted by individual existence.

bhaveneva kho paneke aṭṭiyamānā harāyamāsā jigucchamānā

They long for the cessation of individual existence

saying that ‘When that [absolute] Selfhood is annihilated, destroyed, and does not exist with the demise of the body at death, this is peaceful, this is sublime, this is reality.

yato kira bho ayaṁ attaṁ kāyassa bhedā parammaraṇā ucchijjati vinassati na hoti parammaraṇā etaṁ santaṁ etaṁ paṇītaṁ etaṁ yathāvantī. (Iti 44)

micchādiṭṭhigatā

micchādiṭṭhigatā: (main article see: diṭṭhi)

Illustration: micchādiṭṭhigatā, acquiesce in wrong view [of reality]

Perceiving the unlovely to be lovely, beings who acquiesce in wrong view [of reality], their minds troubled, their perception deranged.

asubhe subhasaññino
Micchādiṭṭhigatā sattā khittacittā visaññino. (AN ii 52)

 

Glossary various Teacher

— —

 

See also

Suttas and Dhammadesanā

diṭṭhi: (views). See also Questions.

 

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en/dictionary/diṭṭhi.txt · Last modified: 2019/09/25 05:31 by 127.0.0.1