SuttaCentral
In SN45.64ish we have five factors giving rise to the noble eightfold path. Four appear straightforward, but I’m unclear on one of them…
“… accomplishment in view …”
yadidaṁ—diṭṭhisampadā …pe…
The first part of N8FP is ‘right view’ so I’m curious - how does diṭṭhisampadā differ from sammādiṭṭhi? Sammādiṭṭhi is ‘righter’ view perhaps?
From my understanding, it means you’ve fully executed the noble eightfold path, i.e. you’ve overcome the 5 Hindrances.
To attain the fruit of stream entry is to have confirmed the dhamma, which means one has overcome the 5 hindrances that block wisdom, and then understands the principles.
When you live with the ear … nose … tongue … body … mind faculty restrained, your mind doesn’t become polluted when it comes to thoughts known by the mind. When the mind isn’t polluted, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. When the mind is immersed in samādhi, principles become clear. Because principles have become clear, you’re considered to live diligently.
Now the first time you execute the path, you’re executing the mundane eightfold path based on mundane right view. But when you overcome the 5 Hindrances for the first time and confirm the four noble truths, 3 characteristics, and dependent origination, then you have arisen Supermundane right view.
"And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents, siding with merit, resulting in acquisitions [of becoming]; there is right view that is noble, without effluents, transcendent, a factor of the path.
One who is accomplished in view means they have Supermundane right view and thus at minimum stream entry fruit.
“There is the case where a monk, having gone to the wilderness, to the root of a tree, or to an empty dwelling, considers thus: ‘Is there any internal subjugation unabandoned in me that, subjugated by which, my subjugated mind would not know or see things as they have come to be?’ If a monk is subjugated by sensual passion, monks, then his mind is subjugated. If he is subjugated by ill will, then his mind is subjugated. If he is subjugated by sloth & torpor, then his mind is subjugated. If he is subjugated by restlessness & anxiety, then his mind is subjugated. If he is subjugated by uncertainty, then his mind is subjugated. If a monk is absorbed in speculation about this world, then his mind is enthralled. If a monk is absorbed in speculation about the other world, then his mind is subjugated. If a monk is given to arguing and quarreling and disputing, stabbing others with weapons of the mouth, then his mind is subjugated.
“He discerns that, ‘There is no subjugation unabandoned in me that, subjugated by which, my subjugated mind would not know and see things as they have come to be. My mind is well directed for awakening to the truths.’ This is the first knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.
“And further, the disciple of the noble ones considers thus: ‘When I cultivate, develop, and pursue this view, do I personally obtain tranquility, do I personally obtain unbinding?’
“He discerns that, ‘When I cultivate, develop, and pursue this view, I personally obtain tranquility, I personally obtain unbinding.’ This is the second knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.
“And further, the disciple of the noble ones considers thus: ‘Is there, outside of this (Dhamma & Vinaya), any other contemplative or brahman endowed with the sort of view with which I am endowed?’
“He discerns that, ‘There is no other contemplative or brahman outside (the Dhamma & Vinaya) endowed with the sort of view with which I am endowed.’ This is the third knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.
…
“And further, the disciple of the noble ones considers thus: ‘I am endowed with the strength of a person consummate in view?’ And what, monks, is the strength of a person consummate in view? This is the strength of a person consummate in view: When the Dhamma & Vinaya proclaimed by the Tathāgata is being taught, he gains understanding of the meaning, gains understanding of the Dhamma, gains gladness connected with the Dhamma.
“He discerns that, ‘I am endowed with the strength of a person consummate in view.’ This is the seventh knowledge attained by him that is noble, transcendent, not held in common with run-of-the-mill people.
“A disciple of the noble ones thus endowed with seven factors has well examined the character for the realization of the fruit of stream entry. A disciple of the noble ones thus endowed with seven factors is endowed with the fruit of stream entry.”
The Buddha said that when the mind is directed and focused on the true dhamma with proper attention (yoniso manasikara) the 5 hindrances aren’t present. One who has stream entry fruit attains pamojja (gladness/joy) when they direct their mind to the true dhamma, which then results in jhanas/samma samadhi.
The strength of a person accomplished in view is that, when the teaching and training proclaimed by the Realized One are being taught, they find joy in the meaning and the teaching, and find joy connected with the teaching. They understand, ‘I have the same strength as a person accomplished in view.’
joy = pamojja
pamojja results in jhana
Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi.
So one accomplished in view (stream entry fruit) attains jhanas/samma samadhi and executes the noble eightfold path when he reflects on the dhamma, which is also the first two factors of awakening, sati and dhamma vicaya, which results in the remaining factors of awakening which are the same as the jhana qualties (piti, passadhi, samadhi, equanimity)
It’s incorrect to include rapture with the three passive factors as SN 46.53 shows:
“But, monks, when the mind is sluggish, that is the right time to cultivate the enlightenment-factor of investigation-of-states, the enlightenment-factor of energy, the enlightenment-factor of rapture.[2] What is the reason? A sluggish mind is easy to arouse by these factors.”
Rapture is an active factor resulting from the achievement of the goal of investigation, the second factor of awakening.
It doesn’t get much clearer than that; cheers Thito 