Re: [Pali] sammaditthi
- I agree that 'right' is not the best translation for 'samma'. It's rather stuck though. :-)
For 'samma', I prefer perfect, complete, full, etc.
just as in sammaasambuddha: perfectly, completely, or fully self-enlightened one.
mahasangha2000 wrote thus at 02:58 PM 28-08-07:
>Greetings, I am new to this e-group. I am researching the concept
>of "sammaditthi" which I understand often to be translated into "Right
>Understanding" or "Right View." From the Buddha's teachings, Right
>View is often associated with the Four Noble Truths. I do not know
>Pali, and am not an etymologist or linguist. But since Pali is no
>longer a living language, I am assuming that the English meanings that
>we put onto Pali terms might have an accuracy that can be quite fluid.
>Is anyone expert enough to have comments on the range and breadth of
>possible meanings that "sammaditthi" might connote. For example, the
>translation of "samma" into "right" feels like a dualistic term that
>connotes good/evil, right/wrong, etc. that feels more like a Judeo-
>Christian interpretationa modern mapping onto an ancient word; is
>this an appropriate interpretation? The translation of "ditthi"
>into "understanding" or "view" seems to indicate a meaning of a
>cognitive or intellectual knowledgeI am wondering if the Pali is
>indicating this, or does it mean an experiential knowledge that is
>beyond verbal concepts? Or does the Pali term indicate something else?
>Many thanks for any info that is available.
- Here are some more thoughs on samma.
1. The basic sense of sammaa comes from the prefix 'sa' or 'sam'
2. Sa is derived from sad or sat meaning true; real and the other meaning is 'one's own'
3. Thus the meaning of samma in the most general sense is true and false
4. In English there are many ways of representing this. True, False, Right, Wrong, Complete, incomplete and 1 and zero, What belongs to one what does not belong to you and so on; the collection and what is not the collection
5. In Buddhism, samma is used virtually all the above senses.
6. The shade of meaning that has to be used has to be determined from the context.
7. Words have meanings only within a context
8. Usage in Dhamma can be broadly classified under: real and unreal (ontological), right and wrong (ethical) or skilful and unskilful
9. The Sanskrit equivalent of sammaa is 'samyak'
10. Meanings are given in Monier Williams
D. C. Wijeratna
D. G. D. C. Wijeratna
----- Original Message ----
From: Gunnar Gällmo <gunnargallmo@...>
Sent: Saturday, September 1, 2007 5:44:06 PM
Subject: SV: RE: [Pali] sammaditthi
--- Mike Stelmach <mfstelmach@ieee. org> skrev:
> Below are some more tips on Sammaditthi:As sammaa is in some texts opposed to micchaa - e. g.
> 1. For 21st century English, the translation of
> "samma" as "right" may be
> very misleading. Samma does not convey a sense of
> right/wrong, good/evil as
micchaa-di.t. thi, "wrong view", and so on with the
other factors of the path - I think it does indeed
convey "a sense of right/wrong" , although other
meanings may also be included.
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- Dear Larry and friends,
what I understand is that the N8P (Noble Eightfold Path) transcends
right and wrong. It is often known to be aryan or noble. On the
practicality of N8P, it avoids the extremes, it is neither "left" nor
"right", but "middle", hence it is also known as the Middle Way.
However, that is when the entire N8P is taken as a whole.
When we break it into components, such as "sammaditthi", 'right' is a
good translation for 'sammaa', as Gunnar has explained.
--- In Pali@yahoogroups.com, mahasangha2000 wrote:
I am researching the concept of "sammaditthi" which I understand often
to be translated into "Right Understanding" or "Right View."
- --- In Pali@yahoogroups.com, Kumaara Bhikkhu <yg@...> wrote:
>rather stuck though. :-)
> I agree that 'right' is not the best translation for 'samma'. It's
> For 'samma', I prefer perfect, complete, full, etc.
> just as in sammaasambuddha: perfectly, completely, or fully self-
Samma and the idea of the wholesome is off course, in our case, the
Indian thought expression.
Now there is an emphasis not on originality or subjective
interpretation of what is right or even of what is the path, but an
exact confrontation with the reality of one's approach which (and it
will sound strange to western ears), consists of the key
That is one finds exactly the same moral and
The same understanding, the same Dhamma.
Although the twentieth centaury taught us the dangers of `blind
obeisance', we must bear in mind the context of a life of a Bhikkhu,
and the utter dismissal of any other kind of identification, most
notably the complete absence of any national or group preference
apart being a follower of the Buddha,
Seems that there is an enormous amount of transparency in everything
we think nowadays.
I do believe the same goes for the lay followers as well.
I may sound tedious, but
About two years back mentioned the subject and, again ,
conforming, the 'same' in the Indian context does mean perfecting as
the path is found'
so the SammaSambudho' 'matches the requirements of the lineage of the
Buddha, just as the path limbs are exact, complete, special
phenomena, see the 'forty' in the lesson of the great forty'
- --- In Pali@yahoogroups.com, "Ong Yong Peng" <pali.smith@...> wrote:
> what I understand is that the N8P (Noble Eightfold Path) transcendsHello friends
> right and wrong.
1. the path must begin with a tandem development of mundane right
which include good Kamma, I guess as merit making and right
intention including Metta = friendship.
it all seems to me to suggest goodness, even reading Metta as
nothing different than 'love your friend as yourself'.
if it doesnt ring well,
there's 'the lesson on the similie of the saw' KakucupamaSutta'
which may also serve as a definition of how by 'taking care of
one takes care of himself',
if it all sound as the religeon you have tried to avoid as
please remember that 'any religeon
that include the eight fold path is a good religeon'
2. there's an article by J.R. Carter: 'beyond 'beyond good and evil''
in Buddhist Studies -SaddhaTissa memorial 84,
where he analyses this expression.
a notable feature in the article is the distinction, based on a
quote of Prof. Pemasiri, between Kussala and Punna,
mainly that an Arahat will neither
generate merit= punna even by good deeds,
nor can path attainment be conceived directly
as an intended result = vipaka.
but the wholesome =kussala certainly serves as a definition.
the article conclude that , indeed, it is more of a difficulty of
english language and western tradition then a theravada one.
it is dangerous to separate the Blessed one and the Dhamma from a
notion of goodness.