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Re: sammaditthi

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  • Ong Yong Peng
    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
    Message 1 of 9 , Sep 3, 2007
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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.

      metta,
      Yong Peng.


      --- 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."
    • joseph
      ... rather stuck though. :-) ... enlightened one. ... Hello friends Samma and the idea of the wholesome is off course, in our case, the Indian thought
      Message 2 of 9 , Sep 21, 2007
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        --- In Pali@yahoogroups.com, Kumaara Bhikkhu <yg@...> wrote:
        >
        > 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.
        >
        Hello friends
        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
        word `conformity'.
        That is one finds exactly the same moral and
        psychological `perfection',
        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'
        MahaCatarisakaSutta'.

        Metta
        Bhikkhu Jothiko
      • joseph
        ... Hello friends 1. the path must begin with a tandem development of mundane right view which include good Kamma, I guess as merit making and right intention
        Message 3 of 9 , Oct 13, 2007
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          --- In Pali@yahoogroups.com, "Ong Yong Peng" <pali.smith@...> wrote:
          > what I understand is that the N8P (Noble Eightfold Path) transcends
          > right and wrong.

          Hello friends

          1. the path must begin with a tandem development of mundane right
          view
          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
          others,
          one takes care of himself',
          if it all sound as the religeon you have tried to avoid as
          hypocratic,
          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.

          Metta
          Jothiko Bhikkhu
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