RIGHT VIEW

Right View is listed first in the Eightfold Path, indicating its importance. Right View means having the correct perspective: It refers to a Buddhist having faith, acceptance and understanding about the truth of cause and effect, the practice and doctrines of Buddhism, the Three Dharma Seals, the Four Noble Truths, the Eightfold Path, and the Twelve Branches of Dependent-Arising.

In the Tantric teachings, it is vital to maintain the Right View. Hence, it is essential that a Tantric practitioner take refuge in a vajra master who is a true lineage holder. This means that one should identify with and follow a root guru, trusting him completely, and focus on one`s cultivation. It is only by placing one`s attention on the Root Guru and contemplating often on his image that one shall arrive at a state of immovable calm. This is the Right View of Tantric Buddhism.

The present mix of Buddhist teachings does not necessarily reflect the true doctrines of Buddhism. A multitude of denominations have sprung up to actively promote themselves and attract a following either by highlighting their respective skills, their ability to communicate with spirits, their use of qigong, or by even resorting to the means of using ghosts to deceive men and women.

These sects attract a following for the purpose of cheating people of offerings and expanding their territories through entirely unscrupulous means. Many who lack the Right View have fallen into these wrong paths and can not extricate themselves from the influences of these paths. They feel they have found an enlightened master through whom they can study the supreme teachings, and feel they are nearing buddhahood. Yet they have long fallen prey to the Mara.

These individuals should reflect on the Right View of Tantric Buddhism as having one Root Guru, one principal deity, and one crucial Dharma protector, and practise accordingly. Do not crave for spiritual powers and evil skills. Avoid craving for the special arts and trying many things. Avoid attachment to illusory visions and sounds. Do not submit to slander and don become doubtful.

Do not believe anything blindly, and turn away from superstition. It is important to use common sense.

Ask yourself, do you or do you not hold the Right View? If you expect to achieve Tantric attainment and gain liberation from samsara, you must maintain the Right View all the way through!

First indication of the Rising of the sun

Bhikkhus, just as the dawn is the forerunner and first indication of the rising of the sun, so is right view the forerunner and first indication of wholesome states.

For one of right view, bhikkhus, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up. For one of right concentration, right knowledge springs up. For one of right knowledge, right deliverance springs up.

Anguttara Nikaya 10:121

The Sammaditthi Sutta, the Discourse on Right View, is the ninth sutta of the Majjhima Nikaya, the Collection of Middle Length Discourses. Its expositor is the Venerable Sariputta Thera, the Buddha's chief disciple and the foremost of the Master's bhikkhu disciples in the exercise of the faculty of wisdom. The Buddha declared that next to himself, it was the Venerable Sariputta who excelled in turning the incomparable Wheel of the Dhamma, in expounding in depth and in detail the Four Noble Truths realized with the attainment of enlightenment. In the Sammaditthi Sutta the great disciple bears ample testimony to the Buddha's words of praise, bequeathing upon us a discourse that has served as a primer of Buddhist doctrine for generations of monks in the monasteries of South and Southeast Asia.

As its title suggests, the subject of the Sammaditthi Sutta is right view. The analysis of right view undertaken in the sutta brings us to the very core of the Dhamma, since right view constitutes the correct understanding of the central teachings of the Buddha, the teachings which confer upon the Buddha's doctrine its own unique and distinctive stamp. Though the practice of right mindfulness has rightly been extolled as the crest jewel of the Buddha's teaching, it cannot be stressed strongly enough that the practice of mindfulness, or any other approach to meditation, only becomes an effective instrument of liberation to the extent that it is founded upon and guided by right view. Hence, to confirm the importance of right view, the Buddha places it at the very beginning of the Noble Eightfold Path. Elsewhere in the Suttas the Buddha calls right view the forerunner of the path (pubbangama), which gives direction and efficacy to the other seven path factors.

Right view, as explained in the commentary to the Sammaditthi Sutta, has a variety of aspects, but it might best be considered as twofold: conceptual right view, which is the intellectual grasp of the principles enunciated in the Buddha's teaching, and experiential right view, which is the wisdom that arises by direct penetration of the teaching. Conceptual right view, also called the right view in conformity with the truths (saccanulomika-sammaditthi), is a correct conceptual understanding of the Dhamma arrived at by study of the Buddha's teachings and deep examination of their meaning. Such understanding, though conceptual rather than experiential, is not dry and sterile. When rooted in faith in the Triple Gem and driven by a keen aspiration to realize the truth embedded in the formulated principles of the Dhamma, it serves as a critical phase in the development of wisdom (panna), for it provides the germ out of which experiential right view gradually evolves.

Experiential right view is the penetration of the truth of the teaching in one's own immediate experience. Thus it is also called right view that penetrates the truths (saccapativedha-sammaditthi). This type of right view is aroused by the practice of insight meditation guided by a correct conceptual understanding of the Dhamma. To arrive at direct penetration, one must begin with a correct conceptual grasp of the teaching and transform that grasp from intellectual comprehension to direct perception by cultivating the threefold training in morality, concentration and wisdom. If conceptual right view van be compared to a hand, a hand that grasps the truth by way of concepts, then experiential right view can be compared to an eye -- the eye of wisdom that sees directly into the true nature of existence ordinarily hidden from us by our greed, aversion and delusion.

The Discourse on Right View is intended to elucidate the principles that are to be comprehended by conceptual right view and penetrated by experiential right view. The Venerable Sariputta expounds these principles under sixteen headings: the wholesome and the unwholesome, the four nutriments of life, the Four Noble Truths, the twelve factors of dependent arising, and the taints as the condition for ignorance. It will be noted that from the second section to the end of the sutta, all the expositions are framed in accordance with the same structure, which reveals the principle of conditionality as the scaffolding for the entire teaching. Each phenomenon to be comprehended by right view is expounded in terms of its individual nature, its arising, its cessation, and the way leading to its cessation. The grasp of this principle thus makes it clear that any entity taken for examination is not an isolated occurrence with its being locked up in itself, but part of a web of conditionally arisen processes that can be terminated by understanding and eliminating the cause that gives it being.

The right view arrived at by penetrating any of the sixteen subjects expounded in the sutta is discussed in terms of two aspects, both aspects of supramundane penetration. The first is the initial penetration of the supramundane path that transforms a person from a worldling (puthujjana) into a stream-enterer (sotapanna), a noble disciple who has entered irreversibly upon the stream to liberation. This aspect of right view is indicated by the words that open each section, "(one) who has perfect confidence in the Dhamma and has arrived at this true Dhamma." These qualities are attributes only of the stream-enterer and those of higher attainment along the path. The description thus applies to the trainee (sekha), the disciple who has entered the path but has not yet reached its end. The words signify right view as a transformative vision which has revealed the ultimate truths underlying our existence, but which must still be developed further to complete the full transformation it is capable of effecting.

The second aspect of supramundane right view is indicated by the closing words of each section, from "he entirely abandons the underlying tendency to lust" to "he here and now makes an end of suffering." This description is fully applicable only to the Arahant, the liberated one, and thus indicates that the right view conceptually grasped by the wise worldling, and transformed into direct perception with the attainment of stream-entry, reaches its consummation with the arrival at the teaching's final goal, the attainment of complete emancipation from suffering.

The translation of the Sammaditthi Sutta and its commentary presented here has been adapted from manuscripts left behind by Bhikkhu Nanamoli. The translation of the sutta has been adapted from Ven. Nanamoli's complete translation of the Majjhima Nikaya. The version used has been taken from the edition of the complete Majjhima Nikaya translation that I prepared for publication by Wisdom Publications in the United States. This version, tentatively scheduled for release in late 1992, employs extensive substitution of Ven. Nanamoli's own technical terminology with my own preferred renderings of Pali doctrinal terms.

The commentary to the Sammaditthi Sutta is from the Papancasudani, Acariya Buddhaghosa's complete commentary (atthakatha) to the Majjhima Nikaya. The translation of the commentary has also been adapted from a rendering by Ven. Nanamoli, contained in a notebook of his that was discovered only a few years ago at Island Hermitage. The terminology used in the notebook version suggests that it was one of Ven. Nanamoli's earliest attempts at translation from the Pali; it certainly preceded his translation of the Visuddhimagga, The Path of Purification, first completed at the end of 1953. In adapting the translation, I have naturally replaced the technical terminology used in the notebook version with that used in the sutta. In places I also decided to translate directly from the Pali text rather than adhere to Ven. Nanamoli's rendering, which sometimes tended to be literal to the point of awkwardness. A few passages from the commentary that are concerned solely with linguistic clarification have been omitted from the translation.

Passages in the commentarial section enclosed in square brackets are taken from the subcommentary to the Sammaditthi Sutta, by Acariya Dhammapala. Passages in parenthesis are additions either by Ven. Nanamoli or by myself. The paragraph numbering of the commentarial section follows that of the sutta. The phrases of the sutta that are selected for comment have been set in boldface. The backnotes are entirely my own.

About the Translator:

Bhikkhu Nanamoli was born in England in 1905 and graduated from Exeter College, Oxford. In 1948 he came to Sri Lanka, where he was ordained the following year at the Island Hermitage near Dodanduwa. During his 11 years in the Sangha Ven. Nanamoli translated into lucid English some of the most difficult texts of Theravada Buddhism. In 1960, on one of his rare outings from the Hermitage, he suddenly passed away due to heart failure.

About the Editor:

Bhikkhu Bodhi is a Buddhist monk of American nationality, born in New York City in 1944. After completing a doctorate in philosophy at Claremont Graduate School, he came to Sri Lanka in 1972, and was ordained the same year under the eminent scholar-monk, Ven. Balangoda Ananda Maitreya. Since 1984 he has been Editor for the Buddhist Publication Society, and its President since 1988.

Part One

The Discourse on Right View

(Sammaditthi Sutta)

Majjhima Nikaya, Sutta No. 9

1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus." -- "Friend," they replied. The Venerable Sariputta said this:

2. "'One of right view, one of right view' is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?"

"Indeed, friend, we would come from far away to learn from the Venerable Sariputta the meaning of this statement. It would be good if the Venerable Sariputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it."

"Then, friends, listen and attend closely to what I shall say."

"Yes, friend," the bhikkhus replied. The Venerable Sariputta said this:

The Wholesome and the Unwholesome

3. "When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.

4. "And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.

5. "And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.

6. "And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.

7. "And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.

8. "When a noble disciple has thus understood the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

Nutriment

9. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

10. "When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view . . . and has arrived at this true Dhamma.

11. "And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are these four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those seeking a new existence. What four? They are physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

12. "When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

The Four Noble Truths

13. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

14. "When, friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view . . . and has arrived at this true Dhamma.

15. "And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering; aging is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering. This is called suffering.

16. "And what is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being and craving for non-being. This is called the origin of suffering.

17. "And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go and rejecting of that same craving. This is called the cessation of suffering.

18. "And what is the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view . . . right concentration. This is called the way leading to the cessation of suffering.

19. "When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Aging and Death

20. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

21. "When, friends, a noble disciple understands aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death, in that way he is one of right view . . . and has arrived at this true Dhamma.

22. "And what is aging and death, what is the origin of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death? The aging of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties -- this is called aging. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body -- this is called death. So this aging and this death are what is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. The way leading to the cessation of aging and death is just this Noble Eightfold Path; that is, right view . . . right concentration.

23. "When a noble disciple has thus understood aging and death, the origin of aging and death, the cessation of aging and death, and the way leading to the cessation of aging and death . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Birth

24. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

25. "When, friends, a noble disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view . . . and has arrived at this true Dhamma.

26. "And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings into the various orders of beings, their coming to birth, precipitation (in a womb), generation, manifestation of the aggregates, obtaining the bases for contact -- this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view . . . right concentration.

27. "When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Being

28. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

29. "When, friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being, in that way he is one of right view . . . and has arrived at this true Dhamma.

30. "And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being? There are these three kinds of being: sense-sphere being, fine-material being and immaterial being. With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path; that is, right view . . . right concentration.

31. "When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Clinging

32. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

33. "When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view . . . and has arrived at this true Dhamma.

34. "And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rituals and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view . . . right concentration.

35. "When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Craving

36. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

37. "When, friends, a noble disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view . . . and has arrived at this true Dhamma.

38. "And what is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tangibles, craving for mind-objects. With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path; that is, right view . . . right concentration.

39. "When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Feeling

40. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

41. "When, friends, a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view . . . and has arrived at this true Dhamma.

42. "And what is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path; that is, right view . . . right concentration.

43. "When a noble disciple has thus understood feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Contact

44. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

45. "When, friends, a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view . . . and has arrived at this true Dhamma.

46. "And what is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the arising of the sixfold base there is the arising of contact. With the cessation of the sixfold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path; that is, right view . . . right concentration.

47. "When a noble disciple has thus understood contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

The Sixfold Base

48. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

49. "When, friends, a noble disciple understands the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, he is one of right view . . . and has arrived at this true Dhamma.

50. "And what is the sixfold base, what is the origin of the sixfold base, what is the cessation of the sixfold base, what is the way leading to the cessation of the sixfold base? There are these six bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With the arising of mentality-materiality there is the arising of the sixfold base. With the cessation of mentality-materiality there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path; that is, right view . . . right concentration.

51. "When a noble disciple has thus understood the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Mentality-Materiality

52. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

53. "When, friends, a noble disciple understands mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality, in that way he is one of right view . . . and has arrived at this true Dhamma.

54. "And what is mentality-materiality, what is the origin of mentality-materiality, what is the cessation of mentality-materiality, what is the way leading to the cessation of mentality-materiality? Feeling, perception, volition, contact and attention -- these are called mentality. The four great elements and the material form derived from the four great elements -- these are called materiality. So this mentality and this materiality are what is called mentality-materiality. With the arising of consciousness there is the arising of mentality-materiality. With the cessation of consciousness there is the cessation of mentality-materiality. The way leading to the cessation of mentality-materiality is just this Noble Eightfold Path; that is, right view . . . right concentration.

55. "When a noble disciple has thus understood mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Consciousness

56. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

57. "When, friends, a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view . . . and has arrived at this true Dhamma.

58. "And what is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness. The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view . . . right concentration.

59. "When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Formations

60. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

61. "When, friends, a noble disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view . . . and has arrived at this true Dhamma.

62. "And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three kinds of formations: the bodily formation, the verbal formation, the mental formation. With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path; that is, right view . . . right concentration.

63. "When a noble disciple has thus understood formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Ignorance

64. Saying, "Good friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view . . . and has arrived at this true Dhamma?" -- "There might be, friends.

65. "When, friends, a noble disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view . . . and has arrived at this true Dhamma.

66. "And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering -- this is called ignorance. With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path; that is, right view . . . right concentration.

67. "When a noble disciple has thus understood ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance . . . he here and now makes an end of suffering. In that way too a noble disciple is one of right view . . . and has arrived at this true Dhamma."

Taints

68. Saying, "Good, friend," the bhikkhus delighted and rejoiced in the Venerable Sariputta's words. Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma?" -- "There might be, friends.

69. "When, friends, a noble disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma.

70. "And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are three taints: the taint of sensual desire, the taint of being and the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.

71. "When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit 'I am,' and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."

SAMMA DITTI

From the beginning to the end of the Buddha's teaching we find samma ditthi everywhere.The other factors are right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. This is the path leading to the cessation of suffering and the attainment of Nibbana. In the Noble Eightfold Path samma ditthi is defined as knowledge of the Four Noble Truths. The complete definition is the knowledge of suffering (dukkha), the cause of suffering , the cessation of suffering, knowledge of the path leading to the cessation of suffering. So samma ditthi focuses directly on the core of the Buddha's philosophy.

Samma ditthi means knowledge of the Four Noble Truths, but what is the importance of the other seven factors? The answer is to be found in the Mahacattarisaka Sutta, or the Discourse of the Great Forty, in the Middle Length Sayings. There the Noble Eightfold Path is said to have two aspects. The first one is mundane or worldly knowledge. This is called right understanding in accordance with the truths. This knowledge is clouded by defilements. The second one is complete understanding. Having gained worldly knowledge, one should start the practice of the Noble Eightfold Path. The Buddha pointed out in his first sermon how to approach the Four Noble Truths. The first truth, suffering, should be understood; the second truth, the cause of suffering, should be abandoned; the third truth, the cessation of suffering, should be realized; and the fourth truth, the path leading to the cessation of suffering, should be practised. The resulting wisdom is transcendental or supramundane. It is called right understanding or penetrative knowledge of the truths (sacca pativedita samma ditthi). This second kind of knowledge is free from defilements as well as complete. Its fruit is the enlightened mind, through which one realizes perfect samma ditthi.

Samma Ditthi and the Noble Eightfold Path

Now we can see how samma ditthi works along with the Noble Eightfold Path. The Mahacattarisaka Sutta says it is very important to understand how samma ditthi works. Right view is not to be taken in isolation. It is always connected with two other factors. It works together with right effort and right mindfulness. Without right effort, right view becomes no more than a glimpse. There will be no practice and no achievements. Right mindfulness works with mind in many ways; keeping the mind in the present moment, it supervises the mind by anchoring it on the right thing. Now right view (samma ditthi) works with right effort (samma vyama) and right mindfulness (samma sati). Right view is like an architect, right effort like an engineer, right mindfulness like the supervisor. Moreover, right view goes with every factor in the Noble Eightfold Path. Each factor combines with right view. Without right view one cannot understand what is right thought, right speech, right action etc. Again, without effort there can be no practice; and without mindfulness there can be no supervision. That means the three factors work together in practice. In the Mahacattarisaka Sutta the Buddha teaches: 'Right view, monks (bhikkhus), is the forerunner, and how is right view the forerunner? If one understands wrong view as wrong view and understands right view as right view. This is right view.' So our way along the whole journey to enlightenment is directed by right view. All eight factors are interrelated and interconnected through right view. 'Right view gives scope for right aim, right aim for right speech, right speech for right action, right action for right living, right living for right effort, right effort for right mindfulness, right mindfulness gives scope for right concentration'.

The Salayatanika Sutta (Majjhima Nikaya) explains that he who practises the Noble Eightfold Path develops the 37 requisites of enlightenment as well. So samma ditthi is the thread which links all the factors together.

Now let us see another side of right view. There were 10 kinds of wrong view during the Buddha's time, according to the Sevitasevitabba Sutta, Majjhima Nikaya. These 10 views denied Kamma and its results (nathi sukata dukkhetanam kammanam palam vipako). This means they denied that wholesome or unwholesome actions (Kamma) produce good or bad results. Generally we know that the Buddha said Kamma means volitional activities. These are classified in three groups: bodily, verbal and mental actions. There are three unwholesome roots (mula) and three wholesome roots for Kamma. 'Greed, O monks, is a condition for the arising of (unwholesome) kamma, hatred is a condition for the arising of (unwholesome) kamma, delusion is a condition for the arising of (unwholesome) kamma.' They are called lobha, dosa and moha respectively. In the same manner the very opposite roots produce wholesome Kamma. Right view is the guide and purifier of kammic action. Sariputta, one of the Buddha's chief disciples, pointed out that it is by right view that wholesome states are perfected and developed and that it is by right view that wrong view and its unwholesome states are worn away. This is how Kamma affects us. It is explained in the Samyutta Nikaya: 'According to the seed that is sown so is the fruit we reap therefrom. The doer of good will father good. The doer of evil will father evil. The understanding of Kamma and its results is a special knowledge (kammassakata nana). It is a part of right view, understanding action and effect (kammassakata samma ditthi) properly. As the Buddha said: 'Just as of the rising of the sun, O monks, the red morning sky is the forerunner and first indication, just so, O monks, is right understanding the forerunner and first indication of karmically wholesome things.'

In the Discourse on Right Understanding (Sammaditthii Sutta) in the Middle Length Sayings, right view covers a vast area of the Buddha's teaching. According to that discourse, right understanding means four things: first, knowing what are wholesome actions (kusala) and what are unwholesome actions (akusala); second, knowledge of the nutriments (ahara); third, knowledge of the Four Noble Truths; and fourth, knowledge of Dependent Origination (Paticcasamuppada).

Samma Ditthi and Dependent Origination

Let us see the connection between right view and nutriments (ahara). In the Book of Protection (Paritta), the first of the 10 questions to be answered by the novice is: what is most essential for existence? The answer is: all beings subsist on food (sabbe satta aharattitika). In the Sammaditthi Sutta the Buddha says: 'When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment and the way leading to the cessation of nutriment, in that way he is one of right view .... and has arrived at this true Dhamma.' These fourfold nutrients are:

1-	Material food, gross or subtle (kabalinkahara).
2-	Contact (phassahara). The sense organs (including mind) make contact with the external world and get excited, which causes feelings to arise.
3-	Relinking consciousness (vinnanahara). As Venerable Nyanaponika has pointed out, 'Though it occurs for only a single moment, it feeds the present existence from birth to death.'
4-	Mental volition (manosancetanahara) the will to live, to exist, to become more and more.

We can develop knowledge about conditions for the continuation of this very life. So what about the continuation after death? One dimension of right view is understanding the cycle of rebirth (Samsara). In order to explain the cycle of rebirth, the Buddha explained Dependent Origination. According to this, everything is interrelated and interdependent. The present life is conditioned by past ignorance and kammic activities (avijja, sankharas). The future, which means the next life, will be produced by the present conditions, especially ignorance and craving, and until we eradicate these two conditions the continuity of recycling rolls on and on. In the doctrine of Dependent Origination, ignorance is taken as the first factor. What is ignorance?

Ignorance (avijja) is like a cloud of delusion (moha) veiling reality that prevents us from seeing the true nature of things. Owing to this 'cloud' we see things that are impermanent as permanent and suffer when they do not last. This ignorance is the cause of all our suffering. Because of not understanding, our volitional mental activities (sankharas) produce Kamma. In the Buddhist doctrine of Dependent Origination it says:

Conditioned by ignorance, activities come to pass; conditioned by activities, consciousness arises. Thus conditioned arises name and form . . . Even such is the uprising of this entire mass of suffering. But from the utter fading away and cessation of ignorance [arises] ceasing of activities, and thus comes cessation of this entire mass of suffering.

These sankharas create suffering or worldly happiness. These sankharas are the fuel we have to burn until the end, but they prolong the journey in Samsara. Ignorance is explained in several ways. In Dependent Origination, ignorance is defined as 'non-understanding of suffering, non-understanding of the cause of suffering, non-understanding of the cessation of suffering and non-understanding of the path leading to the cessation of suffering'. This is precisely the opposite of samma ditthi. We can get rid of ignorance by developing right view, which means understanding the Four Noble Truths.

Now we understand that in the Noble Eightfold Path samma ditthi leads to the attainment of Nibbana. In the doctrine of Dependent Origination it works to bring about the end of Samsaric existence. In the Noble Eightfold Path it works to eradicate the immediate cause of suffering, which is craving. In Dependent Origination, it works to overcome ignorance. In both cases what happens is realization of the Four Noble Truths. Craving arises because of ignorance. In another sense, ignorance is non-understanding of things as they really are (yatha bhutam). This means non-understanding of the Three Characteristics of Existence: impermanence (anicca), suffering (Dukkha) and non-self (anatta). In order to realize the Three Characteristics of Existence one should develop insight knowledge by practising vipassana meditation, and we should be able to understand those three characteristics within the five Aggregates of grasping (khandhas). We are unable to see things as they really are because delusion or ignorance, by its nature, covers reality (saccapaticchadaka moha).

Samma Ditthi and Vipassana Knowledge

The Buddha pointed out five ways in which one can develop right view:

By virtue (silanugahita), by learning or listening (sutanugahita), by discussion (sakaccanugahita), by tranquillity (samathanugahita), by insight vision (vipassananugahita). Monks, helped on by these five things right view ripens to mind - emancipation and the advantages therefrom, ripens to insight emancipation and the advantages therefrom.

'Monks, these two things are causes of arising of right view. What two? Listening to the Dhamma (paratoghosa) and through attention (yonisomanaskara).'

In the Buddha's teaching there are two types of knowledge. The first is the knowledge which comes through sensory perception or indriya nana. In the Madupindika Sutta in the Middle Length Sayings the Buddha says:

Visual consciousness, your reverences, arises because of eye and material shapes. The meeting of the three is sensory impingement. Because of sensory impingement arises feeling. What one feels, one perceives. What one perceives, one reasons about. What one reasons about, obsesses one is the origin of the number of perceptions and obsessions which assail a man in regard to material shapes cognizible by the eye, past, future and the present. And . . . auditory consciousness arises because of the ear and sound. . . Olfactory consciousness arises because of nose and smells . . .

In this way he explains how this sensory knowledge is acquired, how one sees the world through one's experiences, which are based on the situation of one's mind. Venerable Nanananda has examined in detail in Concept and Reality how this knowledge, which is based on worldly sensory experience, is different from and far from reality.

One sees and understands that experience is the result or product of craving, conceit and views (tanha, mana, ditthi). These conceptual proliferations are called papanca. Knowledge based on worldly sense experiences is not perfect. The Samyutta Nikaya gives the analogy of a magic show. The audience sits in front of the show and is surprised when it sees the magic. But when one of the audience sits at the back of the stage, he can see all the magician's tricks. The Buddha asks:

What essence, monks, could there be in a magic show? Even so, monks, whatever consciousness - be it past, future or present, in oneself or external, gross or subtle, inferior or superior, far or near - a monk sees it, ponders over it and reflects on it radically. He would find it empty, hollow, void of essence. What essence, monks, could there be in a consciousness? Form is like a mass of foam and feeling but an airy bubble. Perception is like a mirage and formations like a plantain tree. Consciousness is a magic show, a juggler's trick entire.

This kind of knowledge is not successful in enabling us to see things as they truly are. In order to develop that understanding we have to practise vipassana meditation. This way enables us to find the truth which lies within the Five Aggregates by developing awareness. Through this kind of meditation one is able to understand mind and matter (nama-rupa). One gains the knowledge to divide mind from matter (namarupapariccheda nana), the knowledge of delimitation of mentality and materiality. The physical body or rupa is a compound of four elements: hardness (pathavi), cohesion (apo), heat (tejo) and motion (vayo). The smallest part of the materiality or the body are subatomic particles (kalapa), which are not solid. They are mere vibrations. In the Upacala Sutta, Samyutta Nikaya it says: 'The entire universe is nothing but combustion and vibration' ('Sabbo pajjalito loko sabbo loko pakampito').

The mind part is connected with the physical body. Without an object, mind cannot arise. The six faculties open to the external world and apprehend objects. Objects can also arise from memory. Thereby they create the sixfold consciousness (vinnana), and this is followed by perception (sanna) and sensation (vedana). After sensation, mind creates mental formations (sankharas). The well-known meditation teacher S. N. Goenka clearly shows the picture of mind and its functions.

Understand that this process is going on constantly at one sense door or another. Every moment something or the other is happening at one of the sense doors. Every moment the respective consciousness cognizes: the perception recognizes: the feeling part of the mind feels: and the reacting part of the mind reacts, with either craving or aversion. This happens continuously in one's life.

This is how reactions or sankharas create suffering. The vipassana meditator, without reacting, just observes the sensation. In the Satipatthana Sutta the Buddha explains how to establish the fourfold awareness, 'He dwells observing the phenomenon of arising in the body. He dwells observing the phenomenon of passing away in the body. He dwells observing the phenomenon of arising and passing away in the body.'

This is not just suppressing emotions. Some people have a misunderstanding that emotion should be suppressed. No, this is a wrong idea. Just observe the feeling without reacting. In order to break our natural or habitual thinking pattern, the meditator trains his mind. As the Buddha advised Bhahiya, 'Train yourself in the seen, there will be just the seen; in the heard, just the heard; in the sensed, just the sensed; in the cognized, just the cognized.'

This helps us to overcome the fetter of personality belief (sakkaya ditthi), by gaining purification of view (ditthi visuddhi). 'In reality there are only mental and material phenomena but not a self-I.' As the Buddha pointed out to Kaccayana:

This world, Kaccayana, usually bases its view on two things: on existence and on non-existence. Now he who with right view sees the uprising of the world as it really is, does not hold with the non-existence of the world. But he, who with right insight sees the passing away of the world as it really is, does not hold with the existence of the world. Grasping after systems, imprisoned by dogmas in this world, Kaccayana, for the most part. And the man who does not go after that system - grasping, that mental standpoint, that dogmatic bias, who does not grasp at it, does not take up his stand upon it, [does not think] 'This is my soul.' - who thinks - 'that which arises is just ill (suffering), that which passes away is ill (suffering). This man is not in doubt, is not perplexed. Knowledge herein is his that is not merely another's. Thus far, Kaccayana, he has right view.

As Steven Collins has pointed out in detail, the understanding of the concept of non-self (anatta), which is widely discussed in the discourses in various ways, is a main aspect of samma ditthi. This is called vipassana samma ditthi. In this way we have to understand the three characteristics of existence within oneself.

Vipassana meditation, then, is a strong technique to realize right view and to eradicate the defilements and attain Nibbana. The Buddha said: 'realizing that this body is (as fragile) as a jar, establishing the mind (as firm) as a (fortified) city, he should attack Mara (defilements) with the weapon of wisdom. He should guard his conquest (newly-developed) insight (vipassana) and be without attachment (for the jhanas).'

Samma Ditthi and Spiritual Attainment

Knowledge of right view becomes fulfilled with spiritual attainments, which we call the fruits of the path. There are four spiritual stages in which the 10 fetters of samsaric existence are gradually eradicated. A person in the first stage is known as a stream-enterer or sotapanna. He has eradicated personality belief, sceptical doubts and attachment to mere rites and rituals. A person in the second stage is called sakadagami or once-returner, and has weakened sensual desire and ill will. Those in the third stage are called anagamis, or non-returners. They have completely eradicated sensual desire and ill will. Those in the fourth stage are Arahants or Enlightened Ones. They have eradicated craving for fine material existence, craving for immaterial existence, conceit, worry and, last of all, ignorance, because all these fetters are rooted in ignorance. In the final stage, ignorance can be overcome by realizing the Four Noble Truths through right view of penetrative knowledge.

The Significance of Samma Ditthi

The Buddha's teaching is based on understanding. Without understanding, there can be no Nibbana or other spiritual attainment. It is clear that the Noble Eightfold Path leads us to attain final deliverance, that is Nibbana. 'Just as, monks, whatsoever great rivers there be such as the Ganges, Yumuna, Aciravati, Sarabhu and Muhi, all of them flow, slide and tend to the ocean. Even so, monks, a monk who cultivates and makes much of the Noble Eightfold Path flows, slides, tends to Nibbana.' As we have already discussed, the Noble Eightfold Path begins with samma ditthi. It points in the right direction, towards nibbanic bliss. It is like a compass on a journey.

There may be many views of samma ditthi. For example, during the Buddha's time, according to the Brahmajala Sutta in the Digha Nikaya, there were 62 views. So how do we know this is right and others are wrong? The Kalamas were a people who lived in Kesaputta. They said to the Buddha that there are many different doctrines and views which are explained in many different ways. So people are confused. What is right and what is wrong? Then the Buddha pointed out 10 possibilities on which we may accept a view as right. But he said they should set aside all those possibilities. 'When you yourselves know these things are bad, these things are blameable, these things are censured by the wise. These things lead to harm and ill, abandon them.' So we have our own responsibility to understand 'things as they really are' or what is the correct view.

Therefore, having accepted one's own responsibility, one is able to find what is right. As Bhikkhu Bodhi has pointed out, 'right view is able both to understand the nature of actuality and discriminate between right and wrong doctrines about the nature of actuality. Wrong view both confuses the nature of actuality and cannot distinguish between right and wrong doctrines about the nature of actuality. With the doctrine of Dependent Origination, we saw that the cause of samsaric existence is ignorance. It is samma ditthi which is the key tool with which to dispel the darkness of ignorance and to cross the samsaric ocean. The Buddha compared wisdom to an eye (panna cakku). Wisdom is no more than samma ditthi. We can see through the eye of samma ditthi and understand the Four Noble Truths.

In the world, in the past and in the present and certainly in the future as well, there are so many problems: financial problems, ethical problems, environmental problems, family or personal problems. There should be a universal solution to these problems of mankind. Samma ditthi has shown us that the method is to understand one's own problem, the cause of the problem, the solution and the way to be followed for the solution. This is a universal method for any human problem. Many personal problems can certainly be solved by practising sila or virtue. If one practises the Five Precepts to the maximum effect, many problems will be finished. But sila is not enough to solve all our problems, especially for those people who have mental problems such as stress, depression, unfulfilled aspirations, being united with the unpleasant and separated from the pleasant etc. We can find a solution by practising meditation or developing tranquillity in order to become peaceful. Finally, if one keenly understands that this existence is suffering and that the Five Aggregates themselves are suffering, then we have to find a solution. Samma ditthi will help to eradicate suffering by overcoming ignorance and craving. Then enlightenment is the solution, and this can be achieved by the realization of what samma ditthi says. Therefore, right view is a universal solution for the suffering of mankind.