One whose view is correct

Q & A
1

Is one whose view is correct at minimum a stream-enterer?

This seems to be implied by MN9, but in SN47 this might lead to the understanding that one undertakes the practice of satipatthana only after stream-entry. Although at SN47 the respective paragraphs then close with “depending on and grounded on ethics” and not grounding it in correct view anymore.

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2

Are you referring to ‘sammādiṭṭhi hoti’? As in MN 9#nya71 (tr. Sujato Bhikkhu, idem below):

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.

Which sutta in particular in SN 47 are you referring to?

In my understanding, one whose is ‘accomplished in view’ (diṭṭhisampanna) is at minimum a stream-enterer. See for example, SN 12.27#SC 5:

Such a noble disciple is called ‘one accomplished in view’, ‘one accomplished in vision’, ‘one who has come to the true teaching’, ‘one who sees this true teaching’, ‘one endowed with a trainee’s knowledge’, ‘one who has entered the stream of the teaching’, ‘a noble one with penetrative wisdom’, and ‘one who stands pushing open the door of the deathless’.”

Or SN 13.1#Sc 2:

“In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more, what’s left is tiny. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives. That’s how very beneficial it is to comprehend the teaching and gain the vision of the teaching.”

And SN12.27 & MN9 share the same description ‘come to the true teaching’ so I would also interpret ‘one who has right view’ in MN9 as a stream-enterer at the minimum.

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3

I am referring to SN 47.3+15+16:

Well then, mendicant, you should purify the starting point of skillful qualities. What is the starting point of skillful qualities? Well purified ethics and correct view. When your ethics are well purified and your view is correct, you should develop the four kinds of mindfulness meditation in three ways, depending on and grounded on ethics.

4

Well purified ethics and correct view.
Sīlañca suvisuddhaṃ, diṭṭhi ca ujukā.

In that case, it’s not the same expression as ‘right view’ or ‘accomplished in view’, but it’s very close so it’s ambiguous…

When your ethics are well purified and your view is correct, you should […]

So I would interpret ‘view is correct’ as either:

  1. having entered the stream / breakthrough / Dhamma-eye etc

Or

  1. Using/accepting the Buddha’s views as working hypotheses (on kamma, rebirth, etc)

Is ‘correct view’ (diṭṭhi ca ujukā (?)) occuring in other contexts?

5

Based on the translation it occurs in MN9. Here is your quote:

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti.

My Pali is no good, so I can’t assess if ujukā and ujugatāssa are the same.

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6

Good point.

Same here, hopefully someone else will chip in…

7

Summarising the path to stream entry, as I understand it:

  1. association with spiritual guides-friends (kalyamitta sevana)

  2. listening to the correct, well worded (ie leading to Nibbana or stream entry) Dhamma

  3. contemplation of that Dhamma, (its implications, extrapolations, and consequences)

  4. Practice according to the Dhamma (to see the three characteristics, causality of five aggregates, intertwined with the process of perception).

  5. is listening to another (paratoghosa) - is a cause of the arising of Right view.

  6. Contemplation (yonisomanasikara) - is another cause of Right view.

At this point some listening to the Buddha would give rise to the Dhamma eye, as the Buddha was able to give rise to the wholesome mental factors in their minds which would accompany this wisdom (free from hindrances, piti, sukha- see anupubbiya kata- gradual talk).

  1. Others would need to practice further and do satipatthana (Buddha’s priority even on his dying moment was of course- stream entry, which guarantees enlightenment in the future). Dhammanupassana seems to carry the deeper and harder to master portion of the practices. It has the five aggregates practice. Elsewhere Right view is said to be gained by knowing and seeing the ‘process of perception’, ie- how beginning at the senses a stimuli is perceived, using the abhidhamma in the suttas. This can be seen using an EBT based vipassana technique. In all instances it is seeing these phenomena arise and pass away leads to the initial anicca sanna, which with time, develops in to dukkha sanna and anatta sanna (though not it isn’t possible to be too formulaic about how insight arise as it can vary from individual to individual). However it is important to say that dana (lack of miserliness), sila, freedom from hindrances/right effort etc all serve as a foundation for the final insight or vipassana portion of the practice. It is also important to contemplate the Four noble truths, as a contemplation, if possible and apply it to daily suffering, look for its causes from the origination sequences and see how when the causes are removed, look for the ceasing sequence, and actually doing so (if possible, say by removing craving) experience the relief- a mini-Nibbana of sorts, and finally see that this was practice of Right effort that led to that relief of suffering which was experienced in the present moment. The clear apprehension of the Four Noble Truths happen when dukkha is fully experienced to its depths, in vipassana and ignorance fully eradicated (or more correctly suppressed- at the level of stream entry) and at the arising of the Dhamma eye, Nibbana is ‘experienced’ (or the lack of other phenomena is experienced- or seen to cease before one’s eyes). Bliss is often by-product of this opening of Dhamma- eye and can be intense -so much in fact that it becomes hard to perform vipassana for hours.

This also knowledge of origination and cessation (‘udaya-vyaya nana’).

"The individual who has attained internal tranquillity of awareness, but not insight into phenomena through heightened discernment, should approach an individual who has attained insight into phenomena through heightened discernment and ask him: ‘[1] How should fabrications be regarded? [2]How should they be investigated? [3] How should they be seen with insight?’ The other will answer in line with what he has seen & experienced: ‘Fabrications should be regarded in this way. Fabrications should be investigated in this way. Fabrications should be seen in this way with insight.’ Then eventually he [the first] will become one who has attained both internal tranquillity of awareness & insight into phenomena through heightened discernment. AN 4.94

with metta

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