➥ — —

The upper info is for display reasons for pages refering to words not included in this dictionary.

Detail on “Illustrated Glossary of Pāli Terms” see Index and Introduction.

➥ daratha and dara.

• for daratha:
  • suffering
• for dara:
  • suffering
• darathā: suffering
• niddaro: free of suffering

The perplexity of Daratha and Dara

Daratha and dara have proven perplexing. This is clear from their diverse renderings:

• 1) PED:
  • Dara: fear, terror; sorrow, pain
  • Daratha: anxiety, care, distress
• 2) Bodhi:
  • Dara: care (SN i 212); anguish (SN ii 101); troublesome (AN ii 11).
  • Daratha: troubles (MN iii 287); distress (MN iii 136; MN i 77); disturbance (MN iii 108).
• 3) Norman:
  • Dara: fear (Thi 32)
  • Daratha: distress (Snp 15).
• 4) Horner:
  • Dara: fear (MN i 464).
  • Daratha: anxiety (MN iii 287); distress (MN iii 136); disturbance (MN iii 108).

Dara and daratha: suffering

We will show in six contexts that both dara and daratha mean ‘suffering.’

1) Dara: suffering vs. inward peace

Having eliminated suffering from the heart,

vineyya hadaye daraṁ

The Peaceful One sleeps well

Upasanto sukhaṁ seti

Having attained to inward peace.

santiṁ pappuyya cetasoti. (SN i 212)

2) Dara: suffering with grief and despair

Where there are future birth, old age, and death, there are grief, suffering, and despair, I declare.

Yattha atthi āyatiṁ jātijarāmaraṇaṁ sasokaṁ taṁ bhikkhave sadaraṁ saupāyāsan ti vadāmi. (SN ii 101)

3) Dara: suffering with unpleasant karmic consequences

He is tethered to unvirtuous, spiritually unwholesome factors that are defiling and which lead to renewed states of individual existence, suffering, unpleasant karmic consequences, and future birth, old age, and death.

Saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. (AN ii 11)

4) Daratha: suffering with torment and anguish

Craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, grows. One’s physical and psychological sufferings, torments, and anguishes increase.

Taṇhā cassa ponobhavikā nandirāgasahagatā tatra tatrābhinandinī sā cassa pavaḍḍhati. Tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti. (MN iii 287)

5) Daratha: suffering with fatigue and anguish

These four bases of mindfulness are to… subdue the suffering, fatigue, and anguish of householders; they are for acquiring the noble practice, and for realising the Untroubled.

ime cattāro satipaṭṭhānā… gehasitānañceva darathakilamathapariḷāhānaṁ abhinimmadanāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. (MN iii 136)

6) Daratha: suffering with fatigue and anguish

Having plunged into the pond, and bathed, drunk, and allayed all suffering, fatigue, and anguish, and emerged, he is sitting or lying in that woodland grove experiencing exclusively pleasant feelings.

taṁ pokkharaṇiṁ ogāhetvā nahāyitvā pītvā ca sabbadarathakiḷamathapariḷāhaṁ paṭippassamhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vediyamānaṁ. (MN i 76-7)

Illustration: daratha, suffering

The bhikkhu in whom there is nothing born of suffering which is a cause for returning to the low plane of existence, he sheds the [ties to individual existence in the] low plane of existence and the other planes beyond it, as a snake sheds its old, worn-out skin.

Yassa darathajā na santi keci oraṁ āgamanāya paccayāse
So bhikkhu jahāti orapāraṁ urago jiṇṇamiva tacaṁ purāṇaṁ. (Snp 15)

➥ darathā: (main article see: daratha)

Illustration: darathā, suffering

He knows that “Whatever states of suffering there are because of the perceptions of village and man are absent. And there is only this amount of suffering, namely the undistracted concentration focused on the perception of forest.”

So evaṁ pajānāti ye assu darathā gāmasaññaṁ paṭicca tedha na santi ye assu darathā manussasaññaṁ paṭicca tedha na santi atthi cevāyaṁ darathamattā yadidaṁ araññasaññaṁ paṭicca ekattan ti. (MN iii 108)

➥ niddaro: (main article see: daratha)

Illustration: niddaro, free of suffering

Having tasted the deliciousness of physical seclusion and of inward peace, and the delectableness of rapture that is righteous, one becomes free of suffering, and free of unvirtuousness.

Pavivekarasaṁ pitvā rasaṁ upasamassa ca
Niddaro hoti nippāpo dhammapītirasaṁ pivaṁ. (Dhp 205)

➥ dassana:

• for dassana:
  • vision
  • vision [of things according to reality]
• dassanaṁ: vision
• dassanassa: vision [of things according to reality]

Dassana with an object

Dassana often has a specified object:

• dassanañca rūpānaṁ: vision of shapes (MN iii 160).
• bahiddhā parakāye ñāṇadassanaṁ: knowledge and vision externally of others’ bodies [according to reality] (DN ii 216).
• maggāmaggañāṇadassana: knowledge and vision of what is the Path and what is not the Path (MN i 149-150).

Dassana without an object: ‘things according to reality’

Where dassana does not have an object, the suttas show that ‘things according to reality’ should be taken as the object, which we now explain. Firstly, compare these quotes, which shows that Sammādassanaṁ equals yathābhūtañāṇadassana. Yathābhūta means ‘things according to reality’ (see Glossary sv Yathābhūta):

1) Without knowledge and vision of things according to reality, for one lacking in knowledge and vision of things according to reality, the condition for disillusionment with and non-attachment [to originated phenomena] is cut off;

Yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo. (AN iii 19)

2) Right vision [of things according to reality], Rādha, is for the sake of disillusionment [with originated phenomena].

Sammādassanaṁ kho rādha nibbidatthaṁ. (SN iii 189)

Dassana without an object: ‘transcendent insight’

In this passage, dassana (‘vision [of things according to reality]’) is a synonym of abhiññāya (transcendent insight), which proves its supermundane connotations:

As the Blessed One explained the teaching to me with its increasingly higher and more sublime levels, concerning what is inwardly dark and bright with their correlative combinations, thus through transcendent insight (abhiññāya) into a certain one of those teachings, I came to a conclusion about the teachings. I gained faith in the Teacher thus:

“The Blessed One is perfectly enlightened. The teaching is well explained by the Blessed One. The community of disciples is applied to the excellent practice.’

When one’s faith in the [perfection of the] Perfect One’s [enlightenment] is settled, rooted, and established, and described in these terms, words, and phrases, then one’s faith is said to be supported by reasons, rooted in vision [of things according to reality] (dassana), and firm. It is not shakeable by any ascetic, Brahmanist, deva, māra, or brahmā, or by anyone in the world.

Dhammadassana

In the term dhammadassanaṁ, we take dhamma as ‘things,’ and parenthesise (‘according to reality’) accordingly:

• Therefore the wise person, remembering the Buddhas’ training system, should apply himself to faith [in the perfection of the Perfect One’s enlightenment], to virtue, to serenity, and to vision of things [according to reality].

Tasmā saddhañca sīlañca pasādaṁ dhammadassanaṁ
Anuyuñjetha medhāvī saraṁ buddhānaṁ sāsanan ti. (Snp 204)

This is supported by a closely related phrase:

• One who has knowledge and vision of all phenomena [according to reality]

sabbesu dhammesu ca ñāṇadassī. (Snp 478)

Illustration: dassana, vision

Good, good, Anuruddha. But while you abide thus diligently, vigorously, and resolutely applied [to the practice], have you attained any superhuman attainment of knowledge and vision that is truly noble, any comfortable abiding?

Sādhu sādhu anuruddhā. Atthi pana vo anuruddhā evaṁ appamattānaṁ ātāpīnaṁ pahitattānaṁ viharataṁ uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro ti. (MN i 207)

Illustration: dassana, vision [of things according to reality]

The wise and noble man with perfect vision [of things according to reality] partakes of the world of the fortunate.

Ariyo dassanasampanno sa lokaṁ bhajate sivan ti. (Snp 115)

I am [now] a disciple of the Perfectly Enlightened One, with perfect vision [of things according to reality].

dassanasampannaṁ sammāsambuddhasāvakan ti. (Tha 45)

➥ dassanaṁ: (main article see: dassana)

Illustration: dassanaṁ, vision

It is quite natural that one who is disillusioned [with originated phenomena] and unattached [to originated phenomena] will realise the knowledge and vision that follows liberation [from perceptually obscuring states].

Dhammatā esā bhikkhave yaṁ nibbiṇṇo viratto vimuttiñāṇadassanaṁ sacchikaroti. (AN v 3)

➥ dassanassa: (main article see: dassana)

Illustration: dassanassa, vision [of things according to reality]

This [eightfold path] is the only way to purify one’s vision [of things according to reality]. There is no other.

Eso va maggo natthañño dassanassa visuddhiyā. (Dhp 274)

➥ diṭṭhi:

• for micchādiṭṭhi:
  • wrong view [of reality]
• for sammādiṭṭhi:
  • right view [of reality]
  • right perception [of reality]
• for diṭṭhi:
  • perception [of reality]
  • view
  • dogmatic view
  • right view
  • basic religious understanding
  • dogmatism
• for diṭṭhi ujukā:
  • view [of reality] that is correct
• for diṭṭhappatto:
  • attained to [right] perception [of reality]
• for diṭṭhigata:
  • view
  • theory
  • wrong view [of reality]
  • dogmatic view
  • acquiescence in dogmatism
  • acquiescence in wrong view [of reality]
• sammādiṭṭhi: right perception [of reality]; right view [of reality]
• micchādiṭṭhi: wrong view [of reality]
• diṭṭhiṁ: perception [of reality]; dogmatism
• diṭṭhiyā: view
• diṭṭhino: dogmatic view
• diṭṭhiyo: dogmatic views
• diṭṭhigataṁ: views; dogmatic view; acquiescence in dogmatism
• diṭṭhigatānaṁ: view
• diṭṭhigatāni: theories; dogmatic views
• diṭṭhigata: wrong view [of reality]; acquiescence in dogmatism; acquiescence in wrong view [of reality]
• diṭṭhigatehi: acquiescing in wrong views [of reality]
• micchādiṭṭhigatā: acquiesce in wrong view [of reality]

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)

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)

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:

Viparītadassano

• 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

diṭṭhisampanno

• with perfect vision [of things according to reality]

dassanasampanno

• who has fathomed this true teaching

āgato imaṁ saddhammaṁ

• who understands this true teaching

passati imaṁ saddhammaṁ. (SN ii 58)

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)

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)

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)

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

yo diṭṭhisu

• attachment to views

diṭṭhirāgo

• spiritually fettering delight in views

diṭṭhinandi

• love of views

diṭṭhisineho

• infatuation with views

diṭṭhimucchā

• thirst for views

diṭṭhipipāsā

• passion for views

diṭṭhipariḷāho

• clinging to views

diṭṭhiajjhosānaṁ

• craving for views that lurk within him:

diṭṭhitaṇhā sānuseti

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

diṭṭhiyogo. (AN ii 11)

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: (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)

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: (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: (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

diṭṭhiṁ nappajānāti

• the origin of dogmatism

diṭṭhisamudayaṁ nappajānāti

• the ending of dogmatism

diṭṭhinirodhaṁ nappajānāti

• the practice leading to the ending of dogmatism

diṭṭhinirodhagāminiṁ paṭipadaṁ nappajānāti

For him dogmatism grows

diṭṭhi pavaḍḍhati

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

diṭṭhi nirujjhati. (AN iv 69-70)

➥ 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: (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: (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)

➥ 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

diṭṭhigataṁ

• the thicket of dogmatism,

diṭṭhigahanaṁ

• the wilderness of dogmatism,

diṭṭhikantāro

• the writhing of dogmatism,

diṭṭhivisūkaṁ

• the mental turmoil of dogmatism,

diṭṭhivipphanditaṁ

• the bond of dogmatism

diṭṭhisaṁyojanaṁ. (MN i 8)

➥ 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: (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

dvāsaṭṭhidiṭṭhigatāni brahmajāle. (SN iv 286)

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: (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: (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

vibhavaṁ abhinandanti

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: (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)

➥ diṭṭhe dhamme and sandiṭṭhika:

• for sandiṭṭhika:
  • discernable in this lifetime
  • fathomable in this lifetime
  • directly visible
• for diṭṭhe dhamme:
  • in this lifetime
  • realisable in this lifetime
  • fathomable in this lifetime
• for diṭṭheva dhamme:
  • in this very lifetime
  • even in this lifetime
• for diṭṭhadhamma:
  • in this lifetime
• for diṭṭhadhammika:
  • realisable in this lifetime
  • in this lifetime
• diṭṭhe dhamme: in this lifetime; realisable in this lifetime; fathomable in this lifetime
• diṭṭheva dhamme: in this very lifetime
• diṭṭhadhamma: in this very lifetime
• diṭṭhadhammikā: realisable in this lifetime; in this lifetime; of this lifetime
• diṭṭhadhammikānaṁ: in this lifetime
• sandiṭṭhikaṁ: directly visible
• sandiṭṭhikā: discernable in this lifetime

Illustration: diṭṭhe dhamme, in this lifetime

The wise person who is diligent [in performing meritorious deeds] secures both benefits: benefit in this lifetime, and benefit in the hereafter.

Appamatto ubho atthe adhigaṇhāti paṇḍito
Diṭṭhe dhamme ca yo attho yo cattho samparāyiko. (SN i 86)

He is free of perceptually obscuring states in this lifetime.

diṭṭhe dhamme anāsavo. (SN iv 207)

Illustration: diṭṭhe dhamme, realisable in this lifetime

I shall explain inward peace to you, which is realisable in this lifetime, which is not just hearsay.

Kintiyissāmi te santiṁ diṭṭhe dhamme anitihaṁ. (Snp 1066)

Illustration: diṭṭhe dhamme, fathomable in this lifetime

I shall explain the teaching to you, which is fathomable in this lifetime, which is not just hearsay.

kittayissāmi te dhammaṁ diṭṭhe dhamme anitihaṁ. (Snp 1053)

➥ diṭṭheva dhamme: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: diṭṭheva dhamme, in this very lifetime

If anyone practises the four satipaṭṭhāna for seven days, one of two fruits can be expected. Either [the attainment of] arahantship in this very lifetime, or if there is a remnant of grasping, non-returnership.

dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā sati vā upādisese anāgāmitā ti. (MN i 62)

He realises the Untroubled in this very lifetime

pāpuṇāti diṭṭheva dhamme nibbānaṁ ti. (Uda 37)

The Perfect One is untraceable even in this lifetime, I declare.’

Diṭṭhevāhaṁ bhikkhave dhamme tathāgataṁ ananuvejjoti vadāmi. (MN i 139-140)

➥ diṭṭhadhamma: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: diṭṭhadhamma, in this lifetime

Some proclaim a view concerning the highest pleasure in this lifetime.

Diṭṭhadhammanibbānaṁ vā paneke abhivadanti (MN ii 229)

The [absolute] Selfhood has not at that point attained to the highest pleasure in this lifetime.

no ca kho bho ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. (DN i 36)

Illustration: diṭṭhadhamma, in this lifetime

One is fit to be called a bhikkhu who has realised the Untroubled in this lifetime.

diṭṭhadhammanibbānappatto bhikkhū ti alaṁ vacanāya. (SN ii 18)

Considering two good reasons, brahman, I frequent secluded abodes in forests and quiet groves: in considering a pleasant abiding for myself in this lifetime, and being tenderly concerned for future generations.

attano ca diṭṭhadhammasukhavihāraṁ sampassamāno pacchimañca janataṁ anukampamāno ti. (MN i 23)

That foolish, incompetent, improficient bhikkhu does not gain pleasant states of meditation in this lifetime.

Sakho so bhikkhave bālo avyatto akusalo bhikkhu naceva lābhī hoti diṭṭhadhammasukhavihārānaṁ. (SN v 150)

When the [absolute] Selfhood is enjoying itself, provided with and possessed of the five varieties of sensuous pleasure, at that point it has attained to the highest pleasure in this lifetime

yato kho bho ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti ettāvatā kho bho ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī ti. (DN i 36)

➥ diṭṭhadhammikā: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: diṭṭhadhammikā, realisable in this lifetime

These two aspects of the Untroubled were made known by the Seer, free of attachment, and of excellent qualities.

Duve imā cakkhumatā pakāsitā
Nibbānadhātu anissitena tādinā

One aspect is realisable in this lifetime, with residue, but with the conduit to renewed states of individual existence destroyed;

Ekā hi dhātu idha diṭṭhadhammikā
Saupādisesā bhavanettisaṅkhayā.

The other, having no residue, is that wherein states of individual existence altogether cease.

Anupādisesā pana samparāyikā
Yamhi nirujjhanti bhavāni sabbaso. (Iti 38-9)

Illustration: diṭṭhadhammikā, in this lifetime

Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of danger in this lifetime, nor in the hereafter, therefore ‘danger’ is an epithet for sensuous pleasures.

Yasmā ca kāmarāgarattāyaṁ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati samparāyikāpi bhayā na parimuccati. Tasmā bhayanti kāmānametaṁ adhivacanaṁ. (AN iii 310)

Illustration: diṭṭhadhammikā, in this lifetime; of this lifetime

Sensuous pleasures in this lifetime and in the hereafter, mental images of sensuous pleasures of this lifetime and of the hereafter, both alike are Māra’s realm, Māra’s domain, Māra’s bait, Māra’s hunting ground.

Ye ca diṭṭhadhammikā kāmā ye ca samparāyikā kāmā yā ca diṭṭhadhammikā kāmasaññā yā ca samparāyikā kāmasaññā ubhayametaṁ māradheyyaṁ mārassesavisayo marassesanivāpo mārassesagocaro. (MN ii 261-2)

➥ diṭṭhadhammikānaṁ: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: diṭṭhadhammikānaṁ, in this lifetime

For two good reasons the Perfect One establishes the mānatta penance for his disciples: to restrain perceptually obscuring states in this lifetime and to ward them off in the hereafter.

Dveme bhikkhave atthavase paṭicca tathāgatena sāvakānaṁ mānattadānaṁ paññattaṁ. Katame dve? Diṭṭhadhammikānaṁ āsavānaṁ saṁvarāya samparāyikānaṁ āsavānaṁ paṭighātāya. (AN i 99)

➥ sandiṭṭhikaṁ: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: sandiṭṭhikaṁ, directly visible

• Enjoy sensuous human pleasures, sirs; do not abandon what is directly visible in order to pursue what takes time.

bhuñjantu bhonto mānusake kāme mā sandiṭṭhikaṁ hitvā kālikaṁ anudhāvitthāti

• We have not abandoned what is directly visible, brahman, in order to pursue what takes time. We have abandoned what takes time in order to pursue what is directly visible.

Na kho mayaṁ brāhmaṇa sandiṭṭhikaṁ hitvā kālikaṁ anudhāvāma kālikañca kho mayaṁ brāhmaṇa hitvā sandiṭṭhikaṁ anudhāvāma. (SN i 117)

Illustration: sandiṭṭhikaṁ, discernable in this lifetime

How can he, when asked about a fruit of the contemplative life discernable in this lifetime, answer with evasion?'

Kathaṁ hi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ vyākarissati ti. (DN i 59)

➥ sandiṭṭhikā: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: sandiṭṭhikā, discernable in this lifetime

As to previous karmically consequential conduct, he nullifies it by the gradual experience [of its consequences].

purāṇañca kammaṁ phussa phussa vyantīkaroti.

Its elimination is discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves

sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṁ veditabbā viññūhīti) (AN ii 197)

When attachment is abandoned, he is not intent upon his own harm, or the harm of others, or the harm of both.

rāge pahīne neva attavyābādhāyapi ceteti na paravyābādhāyapi ceteti na ubhayavyābādhāyapi ceteti.

Its elimination is discernable in this lifetime, realisable in the here and now, intriguing, personally significant, to be realised by the wise for themselves.

Sandiṭṭhikā nijjarā akālikā ehipassikā opanayikā paccattaṁ veditabbā viññūhi. (SN iv 339)

➥ sandiṭṭhiko: (main article see: diṭṭhe dhamme; Sandiṭṭhika)

Illustration: sandiṭṭhiko, discernable in this lifetime

Due to whatever craft by which a noble young man makes his living… he is exposed to cold and heat, he is injured by contact with horseflies, mosquitoes, wind, sun, and snakes; he faces death by hunger and thirst.

Idha bhikkhave kulaputto yena sippaṭṭhānena jīvikaṁ kappeti… sītassa purakkhato uṇhassa purakkhato ḍaṁsamakasavātātapasiriṁsapasamphassehi rissamāno khuppipāsāya mīyamāno. (MN i 85)

This is the danger of sensuous pleasures, a mass of suffering discernable in this lifetime

Ayampi bhikkhave kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho. (MN i 85-7)

Illustration: sandiṭṭhiko, fathomable in this lifetime

‘The teaching is well explained by the Blessed One, fathomable in this lifetime, realisable in the here and now, intriguing, personally applicable, to be realised by the wise for themselves.

svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opanayiko paccattaṁ veditabbo viññūhī ti. (SN ii 199)

➥ dukkha:

• for dukkha:
  • pain
  • physical pain
  • unpleasant
  • what is unpleasant
  • suffering
  • in misery
  • miserable
  • intrinsically unsatisfactory
  • what is intrinsically unsatisfactory
  • intrinsic unsatisfactoriness
• for dukkhindriyaṁ:
  • faculty of physical pain
• dukkhaṁ: pain; physical pain; unpleasant; intrinsically unsatisfactory; suffering; in misery; (=miserably, adv)
• dukkhindriyaṁ: faculty of physical pain
• dukkham: what is unpleasant
• dukkho: unpleasant; suffering
• dukkhā: unpleasant (adj); what is intrinsically unsatisfactory; intrinsically unsatisfactory; suffering
• dukkhasmin: what is intrinsically unsatisfactory
• dukkhassā: suffering
• dukkhassa: suffering
• dukkhan: suffering
• dukkhāya: suffering

Dukkha of tilakkhaṇa: ‘intrinsically unsatisfactory’

Dukkha occurs in relation to anicca in the question: ‘Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā ti?.’ The constant answer to this is that whatever is anicca is dukkha. Here we render dukkha as ‘intrinsically unsatisfactory,’ because the reflection that things are meaningless involves a relationship with desire. If things are meaningless it is because they do not satisfy desire. This therefore links to the argument regarding Self, which likewise is linked to desire:

Bodily form, bhikkhus, is void of personal qualities. If bodily form was endowed with personal qualities it would not lead to affliction and it would be possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’ But because bodily form is void of personal qualities it therefore leads to affliction and it is not possible to demand of bodily form: ‘My bodily form: be thus! My bodily form: be not thus!’

Rūpaṁ bhikkhave anattā rūpañca hidaṁ bhikkhave attā abhavissa nayidaṁ rūpaṁ ābādhāya saṁvatteyya labbhetha ca rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosī ti. Yasmā ca kho bhikkhave rūpaṁ anattā tasmā rūpaṁ ābādhāya saṁvattati. Na ca labbhati rūpe evaṁ me rūpaṁ hotu evaṁ me rūpaṁ mā ahosī ti. (SN iii 67-8)

And because we render dukkha as ‘intrinsically unsatisfactory’ (‘that which is unlasting is intrinsically unsatisfactory’) we correspondingly render sukhaṁ as ‘essentially substantial’:

Dukkha in the summary of the teaching: the dukkha of tilakkhaṇa

As we have said, dukkha occurs in the Buddha’s summary of his teaching: ‘I explain just dukkha and the ending of dukkha (dukkhañceva paññāpemi dukkhassa ca nirodhanti SN iii 119). The scriptures show that this dukkha is related to anicca, and is therefore the dukkha of tilakkhaṇa, meaning ‘what is intrinsically unsatisfactory.’ Two suttas prove this point.

• 1) Firstly, when the Buddha said ‘Whatever is experienced is included within dukkha (yaṁ kiñci vedayitaṁ taṁ dukkhasmin ti) he explained that ‘This has been stated by me with reference to the unlastingness of originated phenomena’ (taṁ kho panetaṁ bhikkhu mayā saṅkhārānaññeva aniccataṁ sandhāya bhāsitaṁ SN iv 216).
• 2) Secondly, when the Buddha asked Sāriputta to explain how spiritually fettering delight in sense impression no longer remained present in him (yā vedanāsu nandī sā na upaṭṭhāsī ti), Sāriputta answered:

• There are these three types of sense impression. What three? Pleasant sense impression, unpleasant sense impression, and neutral sense impression.

tisso kho imā āvuso vedanā katamā tisso? Sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā

… These three types of sense impression are unlasting. Whatever is unlasting is intrinsically unsatisfactory. When this was understood, spiritually fettering delight in sense impression no longer remained present in me.’ Being asked thus, bhante, I would answer in such a way.”

imā kho āvuso tisso vedanā aniccā. Yadaniccaṁ taṁ dukkhan ti viditaṁ. Yā vedanāsu nandī sā na upaṭṭhāsī ti. Evaṁ puṭṭhohaṁ bhante evaṁ vyākareyyanti.

The Buddha responded:

• Very good, Sāriputta! This is another method of explaining in brief that same point: ‘Whatever is experienced is included within dukkha.’

yaṁ kiñci vedayitaṁ taṁ dukkhasmin ti. (SN ii 53)

Thus when dukkha is applied comprehensively to all things it is linked to anicca, and is therefore the dukkha of tilakkhaṇa, meaning ‘what is intrinsically unsatisfactory.’

Dukkha in the four noble truths: suffering

The dukkha of the four noble truths is ‘suffering’:

1) Birth is suffering; old age is suffering; death is suffering;

jāti pi dukkhā jarāpi dukkhā maraṇampi dukkhaṁ

grief, lamentation, physical pain, psychological pain, and vexation are suffering;

sokaparidevadukkhadomanassupāyāsāpi dukkhā

association with the unbeloved is suffering; separation from the beloved is suffering;

appiyehi sampayogo dukkho piyehi vippayogo dukkho

not getting what one wants, that too is suffering.

yampicchaṁ na labhati tampi dukkhaṁ

In brief the five grasped aggregates are suffering.

saṅkhittena pañcupādānakkhandhā dukkhā. (SN v 422)

2) ‘This is suffering’: an effort should be made [to profoundly understand this].

Idaṁ dukkhan ti yogo karaṇīyo.

‘This is the origin of suffering’: an effort should be made [to abandon this].

Ayaṁ dukkhasamudayo ti yogo karaṇīyo.

‘This is the ending of suffering’: an effort should be made [to realise this].

Ayaṁ dukkhanirodho ti yogo karaṇīyo.

‘This is the practice leading to the ending of suffering’: an effort should be made [to develop this].

Ayaṁ dukkhanirodhagāminī paṭipadā ti yogo karaṇīyo. (SN v 430)

Suffering: the actual and the psychological

Suffering has two connotations, which we will call 1) ‘the actual’ and 2) ‘the psychological’. For example, the body itself is sometimes called suffering, but sometimes suffering is said to arise from attachment to the body. Some quotes contain a mixture of both connotations.

1) The actual:

• Bhikkhus, the arising, establishment, rebirth and appearance of bodily form is the arising of suffering.

Yo rūpassa uppādo ṭhīti abhinibbatti pātubhāvo dukkhasseso uppādo. (SN iii 32)

2) The psychological:

• Suffering arises because of attachment. With the destruction of all grasping there is no arising of suffering.

upadhiṁ paṭicca dukkhamidaṁ sambhoti sabbūpādānakkhayā natthi dukkhassa sambhavo. (Uda 32-3)

• Whatever within these five grasped aggregates is the elimination and rejection of fondness and attachment is the ending of suffering.

Yo imesu pañcasupādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho ti. (MN i 191)

3) Both actual and psychological:

• Properly regard the [five grasped] aggregates as suffering, and abandon that from which suffering arises.

Dukkhan ti khandhe paṭipassa yoniso yato ca dukkhaṁ samudeti taṁ jaha. (Tha 1116)

Dukkha in other contexts

We render dukkha in other contexts as follows:

• 1) Dukkha as a sense impression: ‘pain’ (noun) or ‘unpleasant’ (adjective). ‘Painful’ is unuseable as the general adjective because ‘pain’ applies only to bodily felt sensation. ‘Unpleasant’ covers all sensations like sounds, smells etc.
• 2) Dukkha in opposition to psychological pain (e.g. dukkhehi domanassehi): ‘physical pain.’
• 3) Dukkhindriyaṁ is called ‘the faculty of physical pain,’ being in contrast to domanassindriyaṁ ‘the faculty of psychological pain,’ SN v 211).

Sometimes ‘miserable’ is an appropriate adjective:

• They declare that the [absolute] Selfhood after death is altogether happy, not subject to decay, and conscious. They declare that the [absolute] Selfhood after death is altogether miserable, not subject to decay, and conscious.

ekantasukhī attā hoti arogo parammaraṇā saññī ti naṁ paññapenti. Ekantadukkhī attā hoti arogo parammaraṇā saññī ti naṁ paññapenti. (DN i 31)

Illustration: dukkha, physical pain

This is the one-destination path for the purification of beings, for the overcoming of grief and lamentation, for the vanishing of physical and psychological pain

dukkhadomanassānaṁ atthaṅgamāya. (SN v 142)

Illustration: dukkha, unpleasant

Contact with sensuous pleasures is unpleasant, very hot, and anguishing

kāmā dukkhasamphassā ceva mahābhitāpā ca mahāpariḷāhā ca. (MN i 507-8)

Illustration: dukkha, intrinsically unsatisfactory

When a bhikkhu abides much with his mind fortified by the perception that what is unlasting is intrinsically unsatisfactory, then when laziness, indolence, slackness, negligence and idleness [in the practice], and unreflectiveness arise, an acute perception of danger arises, as it might in relation to a murderer with a drawn sword.

Anicce dukkhasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhanāya tibbā bhayasaññā paccupaṭṭhitā hoti seyyathā pi ukkhittāsike vadhake. (AN iv 52)

Illustration: dukkha, intrinsically unsatisfactory

When a bhikkhu abides much with his mind fortified by the perception that what is unlasting is intrinsically unsatisfactory, then when laziness, indolence, slackness, negligence and idleness [in the practice], and unreflectiveness arise, an acute perception of danger arises, as it might in relation to a murderer with a drawn sword.

Anicce dukkhasaññā paricitena bhikkhave bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhanāya tibbā bhayasaññā paccupaṭṭhitā hoti seyyathā pi ukkhittāsike vadhake. (AN iv 52)

Illustration: dukkha, suffering, unpleasantness, pain, what is intrinsically unsatisfactory, suffering

Three kinds of suffering:

Tisso imā āvuso dukkhatā

• the unpleasantness of pain,

dukkhadukkhatā

• the intrinsic unsatisfactoriness of originated phenomena

saṅkhāradukkhatā

• the suffering of change.

vipariṇāmadukkhātā. (SN iv 259)

Illustration: dukkha, physical pain; dukkhasmā, suffering

The ignorant Everyman is not freed from birth, old age, and death, from grief, lamentation, physical pain, psychological pain, and vexation. He is not freed, I declare, from suffering.

assutavā puthujjano na parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi na parimuccati dukkhasmā ti vadāmi. (MN i 8)

I am overwhelmed by birth, old age, and death; by grief, lamentation, physical pain, psychological pain, and vexation.

api ca kho otiṇṇamhā jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi

I am overwhelmed by suffering, overcome by suffering. Perhaps an ending of this whole mass of suffering might be discerned!’

dukkhotiṇṇā dukkhaparetā appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā ti. (SN iii 93; Iti 89)

And what is the basis for the arising of suffering? Craving, bhikkhus.

Katamo ca bhikkhave dukkhassa nidānasambhavo: taṇhā bhikkhave dukkhassa nidānasambhavo:

And what are the varieties of suffering?

Katamā va bhikkhave dukkhassa vemattatā

• Suffering that is inordinate.

atthi bhikkhave dukkhaṁ adhimattaṁ

• Suffering that is slight.

atthi parittaṁ

• Suffering that fades away quickly.

atthi dandhavirāgaṁ

• Suffering that fades away slowly.

atthi khippaviragaṁ. (AN iii 416)

Illustration: dukkha, pain; dukkhaṁ, suffering

• What do you think, headman? If Ciravāsi’s mother was executed, imprisoned, fined, or criticised, would grief, lamentation, physical pain, psychological pain, and vexation arise in you?

uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā ti.

• Bhante, if Ciravāsi’s mother was executed, imprisoned, fined, or criticised, even my life would be upset, so how could grief, lamentation, physical pain, psychological pain, and vexation not arise in me?

• In this way too, headman, it can be understood: ‘Whatever suffering arises, all of it stems from fondness, with fondness as its basis; for fondness is the origin of suffering.

yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati sabbantaṁ chandamūlakaṁ chandanidānaṁ chando hi mūlaṁ dukkhassa ti. (SN iv 329-330)

One who is unwise develops attachment and ends up with suffering again and again, the fool.

Yo ve avidvā upadhiṁ karoti punappunaṁ dukkhamupeti mando

Therefore, knowing this, one who properly considers the birth and origin of suffering would not develop attachment.

Tasmā pajānaṁ upadhiṁ na kayirā dukkhassa jātippabhavānupassi. (Snp 1049-50)

I roamed countless rounds of birth and death without respite. It brought me suffering. Now my mass of suffering has disappeared.

Anekajātisaṁsāraṁ sandhāvissaṁ anibbisaṁ
Tassa me dukkhajātassa dukkhakkhandho aparaddho ti. (Tha 78)

He discerns thus: “When I confront the source of this suffering with effort, by confronting it with effort [the suffering] fades away. When the source of this suffering is passively observed, through developing detached awareness, [the suffering] fades away.”

So evaṁ pajānāti imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī ti. (MN ii 223)

➥ dukkhaṁ: (main article see: dukkha)

Illustration: dukkhaṁ, pain

There are just six senses, affected through one or other of which the fool experiences pleasure and pain.

saḷevāyatanāni yehi puṭṭho bālo sukhadukkhaṁ paṭisaṁvediyati etesaṁ vā aññatarena. (SN ii 23-24)

Illustration: dukkhaṁ, physical pain

What is physical pain? It is physical pain, physical unpleasantness arisen from bodily sensation which is experienced as unpleasant, as displeasing.

Katamaṁ cāvuso dukkhaṁ: yaṁ kho āvuso kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ idaṁ vuccatāvuso dukkhaṁ.

Some person is by nature full of attachment; he experiences the physical and psychological pain that are born of attachment.

rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. (AN ii 149)

Illustration: dukkhaṁ, unpleasant

That which is experienced by body or mind as unpleasant or displeasing is called an unpleasant sense impression.

Yaṁ kho āvuso visākha kāyikaṁ vā cetasikaṁ vā dukkhaṁ asātaṁ vedayitaṁ ayaṁ dukkhā vedanā.

That which is experienced by body or mind as neither pleasant or unpleasant is called neutral sense impression.

Yaṁ kho āvuso visākha kāyikaṁ vā cetasikaṁ vā nevasātaṁ nāsātaṁ vedayitaṁ ayaṁ adukkhamasukhā vedanā ti. (MN i 302)

Illustration: dukkhaṁ, intrinsically unsatisfactory

You should abandon fondness for what is intrinsically unsatisfactory

Yaṁ kho bhikkhu dukkhaṁ tatra te chando pahātabbo ti. (SN iii 76)

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

• Unlasting, Master Gotama.

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

• Intrinsically unsatisfactory, Master Gotama.

• That which is unlasting, intrinsically unsatisfactory, and destined to change, is it fitting to regard it as “[in reality] mine,” or “[in reality] what I am,” or “my [absolute] Selfhood”?

• No, Master Gotama.

Taṁ kiṁ maññasi aggivessana rūpaṁ… viññāṇaṁ niccaṁ vā aniccaṁ vā ti aniccaṁ bho gotama. Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā ti. Dukkhaṁ bho gotama. Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallannu taṁ samanupassituṁ etaṁ mama eso’hamasmi eso me attā ti. No hidaṁ bho gotama.

• What do you think, Aggivessana: when one adheres to what is intrinsically unsatisfactory, resorts to it, cleaves to it, regards it as this is “[in reality] mine,” this is “[in reality] what I am,” this is “my [absolute] Selfhood”’ could one ever profoundly understand what is intrinsically unsatisfactory or abide with what is intrinsically unsatisfactory destroyed?

Taṁ kiṁ maññasi aggivessana yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito dukkhaṁ etaṁ mama eso’hamasmi eso me attā ti samanupassati api nu kho so sāmaṁ vā dukkhaṁ parijāneyya dukkhaṁ vā parikkhepetvā vihareyyāti.

• How could one, Master Gotama. No, Master Gotama.

Kiṁ hi siyā bho gotama. No hidaṁ bho gotamā ti. (MN i 232-3)

Bhante, it is said, ‘what is intrinsically unsatisfactory, what is intrinsically unsatisfactory.’ On what grounds, bhante, might there be what is intrinsically unsatisfactory or the evidence of what is intrinsically unsatisfactory?

Dukkhaṁ dukkhan ti bhante vuccati kittāvatā nu kho bhante dukkhaṁ vā assa dukkhapaññatti vā ti?

Where there is the visual sense, Samiddhi, where there are visible objects, the visual field of sensation, things known through the visual field of sensation, there what is intrinsically unsatisfactory exists or the evidence of what is intrinsically unsatisfactory.

Yattha kho samiddhi atthi cakkhu atthi rūpā atthi cakkhuviññāṇaṁ atthi cakkhuviññāṇaviññātabbā dhammā atthi tattha dukkhaṁ vā dukkhapaññatti vā… Atthi mano atthi dhammā atthi manoviññāṇaṁ atthi manoviññāṇaviññātabbā dhammā atthi tattha dukkhaṁ vā dukkhapaññatti vā.

Where there is no visual sense, Samiddhi, no visible objects, no the visual field of sensation, no things known through the visual field of sensation, there what is intrinsically unsatisfactory does not exist nor any evidence of what is intrinsically unsatisfactory.

Yattha ca kho samiddhi natthi cakkhu natthi rūpā natthi cakkhuviññāṇaṁ natthi cakkhuviññāṇa-viññātabbā dhammā natthi tattha dukkhaṁ vā dukkhapaññatti vā. (SN iv 39)

Illustration: dukkhaṁ, what is intrinsically unsatisfactory; dukkhasmā, suffering

One who takes delight in the Solidness Phenomenon, takes delight in what is intrinsically unsatisfactory. One who takes delight in what is intrinsically unsatisfactory is not freed from suffering, I declare.

Yo bhikkhave paṭhavīdhātuṁ abhinandati dukkhaṁ so abhinandati. Yo dukkhaṁ abhinandati aparimutto so dukkhasmā vadāmi. (SN ii 175)

Illustration: dukkhaṁ, suffering

Whatever suffering arises, all of it arises dependent on the stream of consciousness. That is the first consideration.

yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayā ti. Ayamekānupassanā. (Snp 733)

The five aggregates are truly burdens,

bhārā bhave pañcakkhandhā

The carrier of the burden is the person.

bhārahāro ca puggalo

Taking up the burden is suffering in the world,

bhārādānaṁ dukkhaṁ loke

Casting off the burden is bliss.

bhāranikkhepanaṁ sukhaṁ. (SN iii 26)

There are just six senses which if not restrained one meets with suffering.

Chaḷeva phassāyatanāni bhikkhavo asaṁvuto yattha dukkhaṁ nigacchati. (SN iv 70)

Friend, when there is disgruntlement [with the celibate life] this suffering should be expected.

Anabhiratiyā āvuso sati idaṁ dukkhaṁ pāṭikaṅkhaṁ

When going standing, sitting, lying, or having gone to the village, or the wilderness, or the root of a tree, or a solitary abode, or out into the open air, or into the midst of the bhikkhus he finds no happiness or comfort.

gacchannopi sukhaṁ sātaṁ nādhigacchati… Bhikkhumajjhagatopi sukhaṁ sātaṁ nādhigacchati. (AN v 122)

Illustration: dukkhaṁ, in misery (=miserably, adv)

One abides in misery if one is without respect and deference.

dukkhaṁ kho agāravo viharati appatisso. (SN i 139)

Illustration: dukkhaṁ, in misery

A bhikkhu who has students and a teacher abides in misery, not at ease.

sāntevāsiko bhikkhave bhikkhu sācariyako dukkhaṁ na phāsu viharati. (SN iv 137)

Bhikkhus, the lazy person abides in misery, soiled by unvirtuous, spiritually unwholesome factors, and great is the personal good that he neglects.

dukkhaṁ hi bhikkhave kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi. Mahantañca sadatthaṁ parihāpeti. (SN ii 28-9)

➥ dukkhindriyaṁ: (main article see: dukkha)

Illustration: dukkhindriyaṁ, faculty of physical pain

Bhikkhus, there are these five faculties of sense impression. What five? The faculty of physical pleasure, the faculty of psychological pleasure, the faculty of physical pain, the faculty of psychological pain, the faculty of physical-plus-psychological neutral experience.

Pañcimāni bhikkhave indriyāni. Katamāni pañca? Sukhindriyaṁ dukkhindriyaṁ somanassindriyaṁ domanassindriyaṁ upekkhindriyaṁ.

And what is the faculty of physical pain? It is physical pain, physical unpleasantness, unpleasant and displeasing sense impression born of bodily sensation.

Katamañca bhikkhave dukkhindriyaṁ: yaṁ kho bhikkhave kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ idaṁ vuccati bhikkhave dukkhindriyaṁ. (SN v 211)

➥ dukkham: (main article see: dukkha)

Illustration: dukkham, what is unpleasant

And why do you call it sense impression? One experiences therefore it is called sense impression. And what does one experience? One experiences what is pleasant, one experiences what is unpleasant, one experiences what is neutral.

sukhampi vediyati dukkhampi vediyati adukkhamasukhampi vediyatii. (SN iii 87)

➥ dukkho: (main article see: dukkha)

Illustration: dukkho, unpleasant

This [wretched human] body is very unpleasant and a great danger.

bahu dukkho kho ayaṁ kāyo bahu ādīnavo. (AN v 110)

Illustration: dukkho, suffering

The accumulation of demerit is suffering.

dukkho pāpassa uccayo. (Dhp 117)

➥ dukkhā: (main article see: dukkha)

Illustration: dukkhā, unpleasant (adj)

To die filled with longing is unpleasant and blameworthy.

Dukkhā sāpekkhassa kālakiriyā garahitā ca sāpekkhassa kālakiriyā. (DN ii 193)

Illustration: dukkhā, what is intrinsically unsatisfactory

It's only what is intrinsically unsatisfactory that comes to be, what is intrinsically unsatisfactory that stands and falls away.

Dukkhameva hi sambhoti dukkhaṁ tiṭṭhati veti ca

Nothing but what is intrinsically unsatisfactory comes to be, nothing but what is intrinsically unsatisfactory ceases.

nāññatra dukkhā sambhoti nāññatra dukkhā nirujjhatī ti. (SN i 135)

• Anurādha, when the Perfect One is not apprehended by you as real and actual (saccato thetato) even in this lifetime, is it right to say that a Perfect One would describe a Perfect One as outside these four positions:

Ettha ca te anurādha diṭṭheva dhamme saccato thetato tathāgate anupalabbhiyamāne

• A Perfect One exists after death,
• A Perfect One does not exist after death,
• A Perfect One both exists and does not exist after death,
• A Perfect One neither exists nor does not exist after death?

• No, bhante

• Very good, Anurādha! Formerly and also now, I explain just what is intrinsically unsatisfactory and the ending of what is intrinsically unsatisfactory

dukkhañceva paññāpemi dukkhassa ca nirodhan ti. (SN iii 118)

A similar quote occurs in the Alagaddūpama Sutta where the Buddha, responds to the accusation that he teaches the annihilation, destruction, and cessation of a living being (sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī ti). He replied in the same words: Pubbe cāhaṁ bhikkhave etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhaṁ (MN i 140).

Illustration: dukkhā, intrinsically unsatisfactory

That sense impression is unlasting, intrinsically unsatisfactory, destined to change, is the wretchedness of sense impression.

Yā vedanā aniccā dukkhā vipariṇāmadhammā ayaṁ vedanāya ādīnavo. (SN iv 220)

Sensuous pleasures are unlasting, intrinsically unsatisfactory, and destined to change, and from their change and alteration there arises grief, lamentation, physical pain, psychological pain, and vexation.

Kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. (DN i 36)

That sense impression is unlasting, intrinsically unsatisfactory, destined to change, is the wretchedness of sense impression.

Yā vedanā aniccā dukkhā vipariṇāmadhammā ayaṁ vedanāya ādīnavo. (SN iv 220)

Sensuous pleasures are unlasting, intrinsically unsatisfactory, and destined to change, and from their change and alteration there arises grief, lamentation, physical pain, psychological pain, and vexation.

Kāmā hi bho aniccā dukkhā vipariṇāmadhammā tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. (DN i 36)

Illustration: dukkhā, suffering

Sensuous pleasures have been compared by the Blessed One to a skeleton [of meatless bones smeared with blood which leaves a hungry dog unsatisfied, fatigued, and full of vexation]. They are full of suffering and vexation, while the danger in them is great.

aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahūpāyāsā ādīnavo ettha bhiyyo ti. (MN i 364)

➥ dukkhasmin: (main article see: dukkha)

Illustration: dukkhasmin, what is intrinsically unsatisfactory

Whatever is experienced is intrinsically unsatisfactory.

yaṁ kiñci vedayitaṁ taṁ dukkhasmin ti.

That has been stated by me with reference to the unlastingness of originated phenomena.

Taṁ kho panetaṁ bhikkhu mayā saṅkhārānaññeva aniccataṁ sandhāya bhāsitaṁ

That has been stated by me with reference to originated phenomena being destined to be destroyed… to originated phenomena being destined to disappear… to originated phenomena being destined to pass away… to originated phenomena being destined to cease… to originated phenomena being destined to change.

… khayadhammataṁ… vayadhammataṁ… virāgadhammataṁ… nirodhadhammataṁ… vipariṇāmadhammataṁ sandhāya bhāsitaṁ: yaṁ kiñci vedayitaṁ taṁ dukkhasmin ti. (SN iv 216)

➥ dukkhassā: (main article see: dukkha)

Illustration: dukkhassā, suffering

The round of rebirth, destroyed, no longer continues. This is truly the end of suffering.

Chinnaṁ vaṭṭaṁ na vattati esevanto dukkhassā ti. (Uda 75)

➥ dukkhassa: (main article see: dukkha)

Illustration: dukkhassa, suffering

However, friend, I declare that without having reached the end of the world [of phenomena] there is no putting an end to suffering.

na kho panāhaṁ āvuso appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. (SN i 62)

➥ dukkhan: (main article see: dukkha)

Illustration: dukkhan, suffering

‘Suffering’ is an epithet for sensuous pleasures;

dukkhan ti bhikkhave kāmānametaṁ adhivacanaṁ

Why so?

Kasmā ca bhikkhave dukkhan ti kāmānametaṁ adhivacanaṁ?

Because one who is passionately attached to sensuous pleasure, fastened by fondness and attachment, is neither free of suffering in this lifetime, nor in the hereafter.

Yasmā ca kāmarāgarattāyaṁ bhikkhave chandarāgavinibaddho diṭṭhadhammikāpi dukkhā na parimuccati samparāyikāpi dukkhā na parimuccati. (AN iii 310)

➥ dukkhāya: (main article see: dukkha)

Illustration: dukkhāya, suffering

These same five grasped aggregates, attained and clung to, lead to his long-lasting harm and suffering.

tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti. (SN iii 114)

➥ domanassa:

• for domanassa:
  • psychological pain
  • dejection

Fathoming domanassa

The puzzling nature of domanassa is apparent in Bodhi’s renderings:

• grief, MLDB (1995)
• displeasure, CDB (2000)
• dejection, NDB (2012)

Domanassa in the five faculties of sense impression

One meaning of domanassa is found in the five faculties of sense impression, which concern the pleasantness and unpleasantness of sense impression and moods, where we call domanassa ‘psychological pain.’ The five faculties of sense impression are:

• the faculty of physical pleasure

sukhindriyaṁ

• the faculty of physical pain

dukkhindriyaṁ

• the faculty of psychological pleasure

somanassindriyaṁ

• the faculty of psychological pain

domanassindriyaṁ

• the faculty of physical-plus-psychological neutral experience, namely, whatever sense impression, either physical or psychological, that is neither pleasing nor displeasing

upekkhindriyaṁ yaṁ kho bhikkhave kāyikaṁ vā cetasikaṁ vā neva sātaṁ nāsātaṁ vedayitaṁ. (SN v 211)

Psychological pain apparently stems from thought, because it ceases in second jhāna, when thought ceases (vitakkavicārānaṁ vūpasamā, SN v 214). Psychological pleasure (somanassa) is obviously unrelated to thought, because it is not abandoned till fourth jhāna (SN v 215).

Dukkhadomanassa: psychological pain

A common pairing for domanassa is with dukkha in the phrase dukkhadomanassa which means ‘physical and psychological pain.’ It may seem curious that attachment would cause not only psychological but also physical pain:

• Some person is by nature full of attachment (pakatiyāpi tibbarāgajātiko hoti); he experiences the physical and psychological pain that are born of attachment (rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti). (AN ii 149)

But this is well documented in the scriptures, particularly with reference to taṇhā:

• Craving that leads to renewed states of individual existence, accompanied by spiritually fettering delight and attachment, taking delight in this and that, grows.

Taṇhā cassa ponobhavikā nandirāgasahagatā tatra tatrābhinandinī sā cassa pavaḍḍhati.

… One’s physical and psychological sufferings, torments, and anguishes increase.

tassa kāyikāpi darathā pavaḍḍhanti cetasikāpi darathā pavaḍḍhanti kayikāpi santāpā pavaḍḍhanti cetasikāpi santāpā pavaḍḍhanti kāyikāpi pariḷāhā pavaḍḍhanti cetasikāpi pariḷāhā pavaḍḍhanti

… One experiences physical and psychological unpleasantness

so kāyadukkhampi cetodukkhampi paṭisaṁvedeti. (MN iii 287)

Dejection

Domanassa, as a mood, means dejection. It occurs for example in the phrase abhijjhādomanassā greed and dejection. Dejection means ‘lowness of spirits or downheartedness.’

Illustration: domanassa, faculty of psychological pain

And where does the arisen faculty of psychological pain cease without remainder? With the subsiding of thinking and pondering, and [the development of] internal serenity and concentration, being without thinking and pondering, and being filled with rapture and physical pleasure born of inward collectedness, a bhikkhu enters and abides in second jhāna. And it is here that the arisen faculty of psychological pain ceases without remainder.

Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati: idha bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyajjhānaṁ upasampajja viharati. Ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati. (SN v 213-4)

Illustration: domanassa, psychological pain

• Would that man, being struck with three hundred spears, experience physical and psychological pain (dukkhaṁ domanassaṁ) on that account?

api nu so puriso divasaṁ tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayethā ti

• Even if he were struck with one spear he would experience physical and psychological pain on that account, not to speak of three hundred spears

Ekissāpi bhante sattiyā haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayetha. Ko pana vādo tīhi sattisatehi haññamāno ti. (SN ii 100)

Some person is by nature full of attachment (pakatiyāpi tibbarāgajātiko hoti); he experiences the physical and psychological pain that are born of attachment (rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti). (AN ii 149)

What is physical pain (dukkhaṁ)? It is physical pain, physical unpleasantness, unpleasant and displeasing sense impression born of bodily sensation

yaṁ kho āvuso kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ idaṁ vuccatāvuso dukkhaṁ.

What is psychological pain (domanassaṁ)? It is psychological pain, psychological unpleasantness, unpleasant and displeasing sense impression born of mental sensation. This is called psychological pain

yaṁ kho āvuso cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ idaṁ vuccatāvuso domanassaṁ. (DN ii 307)

A bhikkhu might approach families with the thought: ‘May they give to me, not hold back.’ When a bhikkhu approaches families with such a thought.

• If they do not give, he thereby becomes resentful. On that account he experiences physical and psychological pain.

na denti tena bhikkhu sandīyati. So tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedayati. (SN ii 200)

With the abandonment of physical pleasure and pain, and following the vanishing of psychological pleasure and pain, a bhikkhu enters and abides in fourth jhāna, which is free of pleasure and pain, and [is imbued with] purified detached awareness and mindfulness

bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhaṁ asukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. (MN i 303)

This is the one-destination path for the purification of beings, for the overcoming of grief and lamentation, for the vanishing of physical and psychological pain

ekāyano ayaṁ bhikkhave maggo sattānaṁ visuddhiyā sokapariddavānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya. (SN v 142)

A bhikkhu thinks ‘When will I attain that supreme state of deliverance which the Noble Ones have attained? In arousing desire for supreme deliverance [from perceptually obscuring states], psychological pain arises due to desire.

kudassu nāmāhaṁ tadāyatanaṁ upasampajja viharissāmi yadariyā etarahi āyatanaṁ upasampajja viharantī ti. Iti anuttaresu vimokkhesu pihaṁ upaṭṭhāpayato uppajjati pihappaccayā domanassaṁ. (MN i 303)

Illustration: domanassa, dejection

One who is attached, overpowered, and overcome by attachment, is intent upon his own harm, upon the harm of others, upon the harm of both, and so experiences psychological pain and dejection.

Ratto kho āvuso rāgena abhibhūto pariyādinnacitto attavyābādhāya pi ceteti paravyābādhāya pi ceteti. Ubhayavyābādhāya pi ceteti. Cetasikampi dukkhaṁ domanassaṁ paṭisaṁvedeti.

But if attachment be abandoned he is not intent upon his own harm, upon the harm of others, upon the harm of both, and thus does not experience psychological pain and dejection.

Rāge pahīṇe nevattavyābādhāya pi ceteti na paravyābādhāya pi tetti. Na ubhayavyābādhāya pi ceteti. Na cetasikaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. (AN i 156)

In seeing a visible object via the visual sense, do not grasp its aspects and features. Since by abiding with the faculty of sight unrestrained [from grasping, through mindfulness], greed, dejection, and unvirtuous, spiritually unwholesome factors would pursue you.

Cakkhunā rūpaṁ disvā mā nimittaggāhino ahuvattha mānuvyañjanaggāhino yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ. (SN iv 178)

When we hear that the Blessed One will set out from amongst the Kosalan people on tour in the Mallan country, on that occasion there arises in us dissatisfaction and dejection at the thought: ‘The Blessed One will be far away from us.’

hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ. Dūre no bhagavā bhavissatī ti.

When we hear that the Blessed One will set out from among the Magadhans on tour in the Kāsian country, on that occasion there arises in us satisfaction and joy at the thought: ‘The Blessed One will be near to us.’

hoti no tasmiṁ samaye attamanatā hoti somanassaṁ. Āsanne no bhagavā bhavissatī ti. (SN v 349)

They received a poor meal.

Out of dejection, they did not eat as much as expected.

te teneva domanassena na cittarūpaṁ bhuñjiṁsu. (Vin.2.77-8)

A bhikkhu abides contemplating the nature of the body, vigorously, fully consciously, and mindfully, having eliminated greed and dejection in regard to the world [of phenomena].

bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (SN v 182)

➥ dosa:

• for dosa:
  • hatred
  • fault
  • flaw
  • |imperfection
  • spiritual flaws
• for vantadosa:
  • free of spiritual flaws
• for visadosa:
  • virulent spiritual flaw
  • poisonous taint
• dosaṁ: hatred; fault; spiritual flaws
• doso: hatred; spiritual flaw
• vantadosa: free of spiritual flaws;
• visadosa: virulent spiritual flaws; virulent imperfection
• visadoso: poisonous taint

Two roots: doṣa and dveṣa

Dosa’s divergent meanings stem from its having two roots, corresponding to Sanskrit doṣa (fault) and dveṣa (hatred). The two meanings occur together as dosadosā in Dhp 357:

• Weeds are the imperfection of fields; hatred is the imperfection of this people.

Tiṇadosāni khettāni dosadosā ayaṁ pajā. (Dhp 357)

Illustration: dosa, hatred

The bhikkhunīs are following a wrong course through hatred

dosagāminiyo ca bhikkhuniyo. (Vin.4.237)

Illustration: dosa, flaw

That bhikkhu with the flaw of superstition abandoned, would properly fulfil the ideals of religious asceticism in the world.

So maṅgaladosavippahīno bhikkhu sammā so loke paribbajeyya. (Snp 360)

➥ dosaṁ: (main article see: dosa)

Illustration: dosaṁ, hatred

Having destroyed love and hatred,

chetvā snehadosaṁ

One should live the religious life as solitarily as a rhinoceros horn.

Eko care khaggavisāṇakappo. (Snp 66)

Illustration: dosaṁ, fault

O, may this Samīti the cartwright’s son trim off this bend, this twist and this fault from this felloe so it is free of bends, twists, and faults, and built of purest heartwood.

aho vatāyaṁ samīti yānakāraputto imissā nemiyā imañca vaṅkaṁ imañca jimhaṁ imañca dosaṁ taccheyya evāyaṁ nemi apagatavaṅkā apagatajimhā apagatadosā suddhāssa sāre patiṭṭhitāti. (MN i 31)

Illustration: dosaṁ, spiritual flaws

Make offerings, Māgha, and while offering

yajassu yajamāno

Make your mind serene in every respect.

sabbattha ca vippasādehi cittaṁ

For one making offerings (yajamānassa), the act of charity (yaññaṁ) is the basis [for spiritual development] (ārammaṇaṁ).

ārammaṇaṁ yajamānassa yaññaṁ

Based on this one abandons one’s spiritual flaws

ettha patiṭṭhāya jahāti dosaṁ. (Snp 506)

➥ doso: (main article see: dosa)

Illustration: doso, hatred

Hatred is an origin of what is spiritually unwholesome.

doso akusalamūlaṁ

Non-hatred is an origin of what is spiritually wholesome.

adoso kusalamūlaṁ. (MN i 47)

Illustration: doso, spiritual flaw

Bhikkhus, there are certain ascetics and Brahmanists whose doctrine and dogmatic view is this: There is no spiritual flaw in [pursuing] sensuous pleasures (natthi kāmesu doso ti). (MN i 305)

➥ vantadosa: (main article see: dosa)

Illustration: vantadosa, free of spiritual flaws

Not on account of his eloquence or lotus-like complexion is a man excellent if he is envious, stingy, and fraudulent.

Na vākkaraṇamattena vaṇṇapokkharatāya vā;
Sādhurūpo naro hoti issukī maccharī saṭho.

For one in whom these [flaws] are eradicated, destroyed, root and all, removed, then being free of spiritual flaws, the wise man is called excellent.

Yassa cetaṁ samucchinnaṁ mūlaghaccaṁ samūhataṁ;
Sa vantadoso medhāvī sādhurūpo ti vuccati. (Dhp 262-3)

One whose āsavas are destroyed, and who is free of spiritual flaws, he is what I call a Brahman.

Khīṇāsavaṁ vantadosaṁ tamahaṁ brūmi brāhmaṇan ti. (Uda 5)

➥ visadosa: (main article see: dosa)

Illustration: visadosa, virulent spiritual flaws

The Buddha, cleanser of virulent spiritual flaws, removed the spiritual shackle [of grasping] which had long been lurking in me, long been firmly established in me.

Dīgharattānusayitaṁ cirarattamadhiṭṭhitaṁ;
Buddho mepānudī ganthaṁ visadosappavāhano ti. (Tha 768)

Illustration: visadosa, virulent imperfection

Craving has been called an arrow by the Ascetic. The virulent imperfection of uninsightfulness into reality oppresses a man with fondness, attachment, and ill will. That arrow of craving has been extracted from me. The virulent imperfection of uninsightfulness into reality has been removed.

taṇhā kho sallaṁ samaṇena vuttaṁ avijjāvisadoso chandarāgavyāpādena ruppati. Taṁ me taṇhāsallaṁ pahīnaṁ apanīto avijjāvisadoso. (MN ii 256)

➥ visadoso: (main article see: dosa)

Illustration: visadoso, poisonous taint

The arrow has been pulled out of you. The poisonous taint has been removed with no trace left behind. It is incapable of endangering you.

ubbhataṁ kho te sallaṁ apanīto visadoso saupādiseso analañca te antarāyāya. (MN ii 257)

➥ dve ante, majjhimā paṭipadā, and majjhena:

• for anta:
  • unenlightening practice
  • doctrinal principle
  • unenlightening doctrine
• for majjhimā paṭipadā:
  • enlightening practice
• for majjha:
  • enlightening doctrine
• for ubho ante:
  • origin and destiny
  • in either world (i.e. this world or the world beyond)
• for antaggāhika diṭṭhi:
  • unenlightening doctrine
• antā: doctrinal principles
• ante: doctrinal principles; unenlightening practice
• anto: unenlightening doctrine
• antaggāhikāya diṭṭhiyā: unenlightening doctrine

Ordinary meanings of anta

Anta ordinarily means the end of something:

• The end of a waistband

Kāyabandhanassa anto. (Vin.2.136)

• I have [now] put an end to all that [demerit].

Tassapi anto kato mayā ti. (Thi 447)

• Then in the end one abandons the body along with one's possessions

Atha antena jahati sarīraṁ sapariggahaṁ. (SN i 32)

Ordinary meanings of majjhe

Majjhe ordinarily means ‘what lies in between’ e.g. ‘side,’ ‘middle,’ or ‘present’:

• A stick thrown into the air falls now on its bottom, now on its side, now on its top.

daṇḍo upari vehāsaṁ khitto sakimpi mūlena nipatati sakimpi majjhena nipatati sakimpi aggena nipatati…. (SN ii 184-5)

• Having carried the Blessed One’s body through the middle of the city

bhagavato sarīraṁ… majjhena majjhaṁ nagarassa haritvā. (DN ii 160)

• Abandon the past. Abandon the future. Abandon the present.

Muñca pure muñca pacchato majjhe muñca. (Dhp 348)

Ordinary meanings of majjhima

Majjhima ordinarily means ‘middle’ or ‘medium’:

• Three planes of existence: the low plane of existence, the middle plane of existence, the high plane of existence

tisso dhātuyo: hīnadhātu majjhimadhātu paṇītadhātu. (DN iii 215)

• the first watch… middle watch… last watch of the night;

rattiyā paṭhame yāme… majjhime yāme… pacchime yāme. (Vin.3.3-4)

• Three sizes of bowls: large, medium, small

Tayo pattassa vaṇṇā ukkaṭṭho patto majjhimo patto omako patto. (Vin.4.243)

• Do you know whether she is tall, short, or medium height

dīghā vā rassā vā majjhimā vā. (DN i 243)

Fathoming the special meanings

The meaning of dve anta cannot be fathomed from the ordinary meaning of anta, and likewise the special meanings of majjhe and majjhima cannot be fathomed from their ordinary meanings. Failing to appreciate this has led to the neologisms, ‘the two extremes’ (dve antā) and ‘the Middle Way’ (majjhimā paṭipadā).

Anta: doctrinal principle

Anta can mean ‘doctrinal principle’, which the dictionaries call ‘opposing principle’ (DOP), and ‘constituent principle’ (PED).

• Three doctrinal principles

Tayo antā

1) personal identity as a doctrinal principle

sakkāyo anto

2) the origin of personal identity as a doctrinal principle

sakkāyasamudayo anto

3) the ending of personal identity as a doctrinal principle

sakkāyanirodho anto. (DN iii 216)

Anta and majjhimā paṭipadā: Rāsiya Sutta

That anta and majjhimā paṭipadā mean unenlightening practice and enlightening practice is demonstrated in the Rāsiya Sutta (SN iv 331) which says:

There are these two unenlightening practices which should not be undertaken by one who has gone forth [into the ascetic life]:

Dve'me bhikkhave antā pabbajitena na sevitabbā:

• The pursuit of sensuous pleasures, which is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being

yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito

• The pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being

yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito.

• Not veering towards these two unenlightening practices, the Perfect One has awakened to an enlightening practice, which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.

Ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇi upasamāya abhiññāya sambodhāya nibbānaya saṁvattati.

And what is that enlightening practice awakened to by the Perfect One, which gives rise to vision… leads to the Untroubled?

Katamā ca sā gāmaṇi majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati

It is this noble eightfold path, namely: right perception [of reality]… right inward collectedness

Ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājivo sammāvāyāmo sammāsati sammāsamādhi. (Vin.1.10; SN iv 331)

Here:

• 1) dve ante are unconducive to spiritual well-being (anatthasaṁhito).
• 2) majjhimā paṭipadā ‘gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.’

Therefore ubho ante means ‘two unenlightening practices,’ and majjhimā paṭipadā means ‘enlightening practice.’

Anta and majjhimā paṭipadā: Araṇavibhaṅga Sutta

That anta and majjhimā paṭipadā mean unenlightening practice and enlightening practice is demonstrated in the Araṇavibhaṅga Sutta which says:

• The pursuit of the pleasure and happiness that is linked to sensuous pleasure is wrong practice (micchāpaṭipadā).
• Disengagement from the pursuit of such pleasure and happiness is right practice (sammāpaṭipadā).
• The pursuit of self-mortification is wrong practice (micchāpaṭipadā).
• Disengagement from the pursuit of self-mortification is right practice (sammāpaṭipadā).
• Not veering towards these two unenlightening practices, the Perfect One has awakened to an enlightening practice, which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.

Here:

• 1) ubho ante means the two forms of micchāpaṭipadā
• 2) majjhimā paṭipadā corresponds to the two forms of sammāpaṭipadā, and is a practice ‘which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.’

Therefore ubho ante can again be called ‘two unenlightening practices,’ and majjhimā paṭipadā ‘enlightening practice.’

Sassatadiṭṭhi and ucchedadiṭṭhi

The eternalist view (sassatadiṭṭhi, SN iii 99) is the view that ‘I am or will be everlasting’ (bhavissāmi nicco). The annihilationist view (ucchedadiṭṭhi) is the view ‘I will be not’ (na bhavissāmi, SN iii 99). These views are sometimes called sassataṁ and ucchedaṁ, as if diṭṭhi was redundant, for example in this quote:

• Such a belief amounts to eternalism.

iti vadaṁ sassataṁ etaṁ pareti

• Such a belief amounts to annihilationism

iti vadaṁ ucchedaṁ etaṁ pareti. (SN ii 19-20)

Sassataṁ and ucchedaṁ: ‘two ante’

In the Acelakassapa Sutta sassataṁ and ucchedaṁ are called 'two ante':

• Not veering towards these two ante, the Perfect One explains the teaching via majjhena.

Ete te kassapa ubho ante anupagamma majjhena tathāgato dhammaṁ deseti

(Namely, the doctrine of dependent origination, paṭiccasamuppāda)

Avijjāpaccayā saṅkhārā…

• Such is the ending of this whole mass of suffering.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti. (SN ii 19-20)

Thus ubho ante is an abbreviation for sassatadiṭṭhi and ucchedadiṭṭhi, which we call ‘unenlightening doctrines.’

Majjhena is the counterpart of anta. It leads to ‘the ending of this whole mass of suffering.’ We call it ‘enlightening doctrine.’

Ubho ante: origin and destiny

The Salla Sutta says:

• He whose path you do not know, whether arriving or departing, knowing neither his origin nor destiny, you lament for him uselessly.

Yassa maggaṁ na jānāsi āgatassa gatassa vā
Ubho ante asampassaṁ niratthaṁ paridevasi. (Snp 582)

We render ubho ante here according to the context, by which it is linked to maggaṁ… āgatassa gatassa. The commentary likewise says: Yassa mātukucchiṁ āgatassa āgatamaggaṁ vā ito cavitvā aññattha gatassa gatamaggaṁ vā na jānāsi, tassa ime ubho ante asampassaṁ niratthaṁ paridevasi.

Ubho ante: in either world

This verse links ubho ante to idha vā huraṁ vā:

• One with no aspiration for any state of individual existence in either world, this world or the world beyond, has no attachment to dogmatic religious views.

Yassūbhayante paṇidhīdha natthi bhavābhavāya idha vā huraṁ vā
Nivesanā tassa na santi keci dhammesu niccheyya samuggahītaṁ. (Snp 801)

This allows us to parenthesise accordingly:

• You should eliminate desire for both worlds, [this world and the world beyond].

Ubhosu antesu vineyya chandaṁ. (Snp 778)

This parenthesis hopefully solves a puzzle with a long history: see Norman’s note on this verse.

➥ antā: (main article see: dve ante)

Illustration: antā, doctrinal principles

There are these four doctrinal principles. Which four?

Cattāro me bhikkhave antā. Katame cattāro?

• Personal identity as a doctrinal principle

sakkāyanto

• The origin of personal identity as a doctrinal principle

sakkāyasamudayanto

• The ending of personal identity as a doctrinal principle

sakkāyanirodhanto

• The practice leading to the ending of personal identity as a doctrinal principle.

sakkāyanirodhagāminī paṭipadanto.

What is personal identity as a doctrinal principle? The five grasped aggregates, one should reply

Katamo ca bhikkhave sakkāyanto? Pañcupādānakkhandhātissa vacanīyaṁ

What is the origin of personal identity as a doctrinal principle? It is this craving that leads to renewed states of individual existence…

Katamo ca bhikkhave sakkāyasamudayanto? Yāyaṁ taṇhā ponobhavikā…

What is the ending of personal identity as a doctrinal principle? It is the complete passing away and ending of this same craving…

Katamo ca bhikkhave sakkāyanirodhanto? Yo tassā yeva taṇhāya asesavirāganirodho…

What is the practice leading to the ending of personal identity as a doctrinal principle? It is this noble eightfold path, namely: right perception [of reality]… right inward collectedness

Katamo ca bhikkhave sakkāyanirodhagāminī paṭipadanto? Ayameva ariyo aṭṭhaṅgiko maggo seyyathīdaṁ sammādiṭṭhi… sammāsamādhi. (SN iii 157-8)

➥ ante: (main article see: dve ante)

Illustration: ante, doctrinal principles: ubhante (=ubho ante)

The Majjhe Sutta (AN iii 399-402) gives six explanations of the following verse:

• ‘Knowing both doctrinal principles, the wise person does not cleave to the middle. I call him a Great Man. In this world he has overcome the seamstress.’

So ubhante (=ubho ante) viditvāna majjhe mantā na limpati
Taṁ brūmi mahāpuriso ti sodha sibbanimaccagā ti

• What is the first doctrinal principle?

Katamo nu kho āvuso eko anto

• What is the second doctrinal principle?

katamo dutiyo anto

• What is in the middle?

kiṁ majjhe

• And what is the seamstress?

kā sibbanī ti

The six answers are as follows:

Answer 1

• Sensation is the first doctrinal principle.

phasso kho āvuso eko anto

• The origination of sensation is the second doctrinal principle.

phassasamudayo dutiyo anto

• The ending of sensation is in the middle.

phassanirodho majjhe

• Craving is the seamstress. For craving stitches him to this or that state of individual existence and rebirth.

taṇhā sibbanī. Taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. (AN iii 400)

Answer 2

• The past is the first doctrinal principle.

atītaṁ kho āvuso eko anto

• The future is the second doctrinal principle

anāgataṁ dutiyo anto

• The present is in the middle

paccuppannaṁ majjhe

• Craving is the seamstress.

taṇhā sibbanī.

Answer 3

• Pleasant sense impression is the first doctrinal principle.

sukhā kho āvuso vedanā eko anto

• Unpleasant sense impression is the second doctrinal principle.

dukkhā vedanā dutiyo anto

• Neutral sense impression is in the middle

adukkhamasukhā vedanā majjhe

• Craving is the seamstress.

taṇhā sibbanī.

Answer 4

• Immaterial-factors is the first doctrinal principle

nāmaṁ kho āvuso eko anto

• Bodily form is the second doctrinal principle

rūpaṁ dutiyo anto

• The stream of consciousness is in the middle

viññāṇaṁ majjhe

• Craving is the seamstress.

taṇhā sibbanī.

Answer 5

• The six senses are the first doctrinal principle

cha kho āvuso ajjhattikāni āyatanāni eko anto

• The six sense objects are the second doctrinal principle

cha bāhirāni āyatanāni dutiyo anto

• The stream of consciousness is in the middle.

viññāṇaṁ majjhe

• Craving is the seamstress.

taṇhā sibbanī.

Answer 6

• Personal identity is the first doctrinal principle

sakkāyo kho āvuso eko anto

• The origin of personal identity is the second doctrinal principle

sakkāyasamudayo dutiyo anto

• The ending of personal identity is in the middle

sakkāyanirodho majjhe

• Craving is the seamstress.

taṇhā sibbanī

The Buddha’s verdict:

The Buddha said that:

1) Each of the bhikkhus had spoken well in turn

Sabbesaṁ vo bhikkhave subhāsitaṁ pariyāyena

2) What he originally meant by the verse was given in Answer 1

api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane mettayyapañhe… Phasso kho bhikkhave eko anto…. (AN iii 399-402)

Illustration: ante, unenlightening practice; majjhimā paṭipadā, enlightening practice

The pursuit of the pleasure and happiness that is linked to sensuous pleasure is low, vulgar, the way of the common man, ignoble, and unconducive to spiritual well-being. It is a state associated with pain, distress, vexation, and anguish. It is wrong practice.

yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā.

Disengagement from the pursuit of such pleasure and happiness is a state not associated with pain, distress, vexation, and anguish. It is a right practice.

Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ adukkho eso dhammo anupaghāto anupāyāso apariḷāho sammāpaṭipadā.

The pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being, is a state associated with pain, distress, vexation, and anguish. It is wrong practice.

Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho micchāpaṭipadā

Disengagement from the pursuit of self-mortification, which is painful, ignoble, and unconducive to spiritual well-being, is a state not associated with pain, distress, vexation, and anguish. It is a right practice.

yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ adukkho eso dhammo anupaghāto anupāyāso apariḷāho sammāpaṭipadā '

Not veering towards these two unenlightening practices, the Perfect One has awakened to an enlightening practice, which gives rise to vision, which gives rise to knowledge, which leads to inward peace, to transcendent insight, to enlightenment, and to the Untroubled.

Ete te ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇi ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī ti

So it was said. And in reference to what was it said?

iti ko panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ:

It is just this noble eightfold path, namely, right perception [of reality]… right inward collectedness .

ayameva ariyo aṭṭhaṅgiko maggo. Seyyathīdaṁ sammādiṭṭhi… sammāsamādhi. (MN iii 230-1)

➥ anto: (main article see: dve ante)

Illustration: anto, unenlightening doctrine; majjhena, enlightening doctrine

The view that everything exists, Kaccāna, is the first unenlightening doctrine

sabbamatthī ti kho kaccāna ayameko anto

The view that nothing exists is the second unenlightening doctrine

sabbaṁ natthī ti ayaṁ dutiyo anto

Not veering towards these two unenlightening doctrines, the Perfect One explains the teaching via an enlightening doctrine.

Ete te kaccāna ubho ante anupagamma majjhena tathāgato dhammaṁ deseti.

(Namely, the doctrine of dependent origination, paṭiccasamuppāda)

Avijjāpaccayā saṅkhārā… Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti. (SN ii 17)

Those who hold the training rules as the essence of religious practice, or observances and practices, mode of livelihood, living of the religious life, and performing of service as the essence of religious practice, this is the first unenlightening doctrine.

Ye ca sikkhāsārā sīlabbatajīvitabrahmacariyaupaṭṭhānasārā ayameko anto

Those whose doctrine is that there is no spiritual flaw in [pursuing] sensuous pleasures, this is the second unenlightening doctrine.

Ye ca evaṁvādino natthi kāmesu doso ti ayaṁ dutiyo anto.

These two unenlightening doctrines cause the cemeteries to grow, and the cemeteries cause dogmatism to grow.

Iccete ubho antā kaṭasivaḍḍhanā. Kaṭasiyo diṭṭhiṁ vaḍḍhenti.

Through not fully understanding these two unenlightening doctrines, some get held up, some go too far.

Ete te ubho ante anabhiññāya oliyanti eke atidhāvanti eko. (Uda 71-2)

• Master Gotama, is suffering produced by oneself?

sayaṁ kataṁ dukkhan ti

• Not so, Kassapa.

• Then, is suffering produced by another?

parakataṁ dukkhan ti

• Not so, Kassapa… Kassapa, if one asserts that ‘The one who acts is the same as the one who experiences [the karmic consequences],’ then one speaks with reference to one existing from the beginning: ‘Suffering is produced by oneself.’

so karoti so paṭisaṁvediyatī ti kho kassapa ādito sato sayaṁ kataṁ dukkhan ti

Such a belief amounts to eternalism.

iti vadaṁ sassataṁ etaṁ pareti

But if one asserts that the one who acts is one person, the one who experiences [the karmic consequences] is another, then one speaks as one who is stricken by sense impression: ‘Suffering is produced by another’

añño karoti añño paṭisaṁvediyatī ti kho kassapa vedanāhitunnassa sato paraṅkataṁ dukkhan ti

Such a belief amounts to annihilationism

iti vadaṁ ucchedaṁ etaṁ pareti.

Not veering towards these two unenlightening doctrines, the Perfect One explains the teaching via an enlightening doctrine.

Ete te kassapa ubho ante anupagamma majjhena tathāgato dhammaṁ deseti:

(Namely, the doctrine of dependent origination, paṭiccasamuppāda)

Avijjāpaccayā saṅkhārā…

Such is the ending of this whole mass of suffering.

Evametassa kevalassa dukkhakkhandhassa nirodho hotī ti. (SN ii 19-20)

➥ antaggāhikāya diṭṭhiyā: (main article see: dve ante)

Illustration: antaggāhikāya diṭṭhiyā, unenlightening doctrine

The unvirtuous bhikkhu has a wrong view [of reality]. He is possessed of an unenlightening doctrine.

pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato. (AN i 154)

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

Micchādiṭṭhi antaggāhikādiṭṭhi ayaṁ diṭṭhivipatti ti. (Vin.1.172)