Difference between revisions of "View"
| Line 1: | Line 1: | ||
| − | [[View]] or position ([[Pali]] [[diṭṭhi]], [[Sanskrit]] [[dṛṣṭi]]) is a {{Wiki|central}} [[idea]] in [[Buddhism]].<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda Buddhism]]: The Point of [[View]].'' Routledge, 2005, page 1.</ref> In [[Buddhist thought]], in contrast with the commonsense [[understanding]], a [[view]] is not a simple, abstract collection of propositions, but a charged interpretation of [[experience]] which intensely shapes and affects [[thought]], [[sensation]], and [[action]].<ref>[[Dan Lusthaus]], ''[[Buddhist]] {{Wiki|Phenomenology}}.'' Routledge, 2002, page 242, note 46.</ref> Having the proper [[mental]] [[attitude]] toward [[views]] is therefore considered an integral part of the [[Buddhist path]].<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda]] [[Buddhism]]: The Point of [[View]].'' Routledge, 2005, pages 1-2.</ref> | + | [[View]] or position ([[Pali]] [[diṭṭhi]], [[Sanskrit]] [[dṛṣṭi]]) is a {{Wiki|central}} [[idea]] in [[Buddhism]].<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda Buddhism]]: The Point of [[View]].'' Routledge, 2005, page 1.</ref> In [[Buddhist thought]], in contrast with the commonsense [[understanding]], a [[view]] is not a simple, abstract collection of propositions, but a charged [[interpretation]] of [[experience]] which intensely shapes and affects [[thought]], [[sensation]], and [[action]].<ref>[[Dan Lusthaus]], ''[[Buddhist]] {{Wiki|Phenomenology}}.'' Routledge, 2002, page 242, note 46.</ref> Having the proper [[mental]] [[attitude]] toward [[views]] is therefore considered an integral part of the [[Buddhist path]].<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda]] [[Buddhism]]: The Point of [[View]].'' Routledge, 2005, pages 1-2.</ref> |
[[File:87250-84352.jpg|thumb|250px|]] | [[File:87250-84352.jpg|thumb|250px|]] | ||
==Positions== | ==Positions== | ||
| − | [[Views]] are produced by and in turn produce [[sankhara|mental conditioning]]. They are symptoms of {{Wiki|conditioning}}, rather than [[neutral]] alternatives {{Wiki|individuals}} can dispassionately choose.<ref>[[Dan Lusthaus]], ''[[Buddhist]] {{Wiki|Phenomenology}}.'' Routledge, 2002, page 242, note 46.</ref> The [[Buddha]], according to the [[discourses]], having [[attained]] the state of [[Nibbana|unconditioned mind]], is said to have "passed [[beyond]] the bondage, tie, [[greed]], {{Wiki|obsession}}, [[acceptance]], [[attachment]], and [[lust]] of [[view]]."<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda]] [[Buddhism]]: The Point of [[View]].'' Routledge, 2005, page 2.</ref> | + | [[Views]] are produced by and in turn produce [[sankhara|mental conditioning]]. They are symptoms of {{Wiki|conditioning}}, rather than [[neutral]] alternatives {{Wiki|individuals}} can dispassionately choose.<ref>[[Dan Lusthaus]], ''[[Buddhist]] {{Wiki|Phenomenology}}.'' Routledge, 2002, page 242, note 46.</ref> The [[Buddha]], according to the [[discourses]], having [[attained]] the [[state]] of [[Nibbana|unconditioned mind]], is said to have "passed [[beyond]] the bondage, tie, [[greed]], {{Wiki|obsession}}, [[acceptance]], [[attachment]], and [[lust]] of [[view]]."<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda]] [[Buddhism]]: The Point of [[View]].'' Routledge, 2005, page 2.</ref> |
| − | The [[Buddha]] of the early [[discourses]] often refers to the negative effect of [[attachment]] to speculative or fixed [[views]], {{Li|dogmatic}} opinions, or even [[correct views]] if not personally known to be true. In describing the highly diverse [[intellectual]] landscape of his day, he is said to have referred to "the [[wrangling]] of [[views]], the jungle of [[views]]."<ref>[[Peter Harvey]], ''[[Buddhist]] [[Ethics]].'' {{Wiki|Cambridge}} {{Wiki|University}} Press, 2000, pages 239-240.</ref> He assumed an unsympathetic [[attitude]] toward speculative and [[religious]] [[thought]] in {{Wiki|general}}.<ref>Gunnar Skirbekk, Nils Gilje, ''A {{Wiki|history}} of {{Wiki|Western}} [[thought]]: from {{Wiki|ancient Greece}} to the twentieth century.'' 7th edition published by Routledge, 2001, page 25.</ref> In a set of poems in the [[Sutta Nipata]], the [[Buddha]] states that he himself has no viewpoint. According to Steven Collins, these poems distill the style of [[teaching]] that was concerned less with the content of [[views]] and theories than with the {{Wiki|psychological}} state of those who hold them.<ref>Steven Collins, ''[[Selfless]] Persons.'' {{Wiki|Cambridge}} {{Wiki|University}} Press 1990, page 129.</ref> | + | The [[Buddha]] of the early [[discourses]] often refers to the negative effect of [[attachment]] to speculative or fixed [[views]], {{Li|dogmatic}} opinions, or even [[correct views]] if not personally known to be true. In describing the highly diverse [[intellectual]] landscape of his day, he is said to have referred to "the [[wrangling]] of [[views]], the jungle of [[views]]."<ref>[[Peter Harvey]], ''[[Buddhist]] [[Ethics]].'' {{Wiki|Cambridge}} {{Wiki|University}} Press, 2000, pages 239-240.</ref> He assumed an unsympathetic [[attitude]] toward speculative and [[religious]] [[thought]] in {{Wiki|general}}.<ref>Gunnar Skirbekk, Nils Gilje, ''A {{Wiki|history}} of {{Wiki|Western}} [[thought]]: from {{Wiki|ancient Greece}} to the twentieth century.'' 7th edition published by Routledge, 2001, page 25.</ref> In a set of [[poems]] in the [[Sutta Nipata]], the [[Buddha]] states that he himself has no viewpoint. According to Steven Collins, these [[poems]] distill the style of [[teaching]] that was concerned less with the content of [[views]] and theories than with the {{Wiki|psychological}} [[state]] of those who hold them.<ref>Steven Collins, ''[[Selfless]] Persons.'' {{Wiki|Cambridge}} {{Wiki|University}} Press 1990, page 129.</ref> |
Those who wish to [[experience]] [[nirvana]] must free themselves from everything binding them to the [[world]], including [[philosophical]] and [[religious]] [[doctrines]].<ref>Gunnar Skirbekk, Nils Gilje, ''A {{Wiki|history}} of {{Wiki|Western}} [[thought]]: from {{Wiki|ancient Greece}} to the twentieth century.'' 7th edition published by Routledge, 2001, page 25.</ref> [[Noble Eightfold Path#Right view|Right view]] as the first part of the [[Noble Eightfold Path]] leads ultimately not to the [[holding]] of [[correct views]], but to a [[detached]] [[form]] of [[cognition]].<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda]] [[Buddhism]]: The Point of [[View]].'' Routledge, 2005, page 2.</ref><ref>[[Bhikkhu Bodhi]], [http://www.buddhistethics.org/5/batch1.htm].}</ref> | Those who wish to [[experience]] [[nirvana]] must free themselves from everything binding them to the [[world]], including [[philosophical]] and [[religious]] [[doctrines]].<ref>Gunnar Skirbekk, Nils Gilje, ''A {{Wiki|history}} of {{Wiki|Western}} [[thought]]: from {{Wiki|ancient Greece}} to the twentieth century.'' 7th edition published by Routledge, 2001, page 25.</ref> [[Noble Eightfold Path#Right view|Right view]] as the first part of the [[Noble Eightfold Path]] leads ultimately not to the [[holding]] of [[correct views]], but to a [[detached]] [[form]] of [[cognition]].<ref>Paul Fuller, ''The Notion of [[Diṭṭhi]] in [[Theravāda]] [[Buddhism]]: The Point of [[View]].'' Routledge, 2005, page 2.</ref><ref>[[Bhikkhu Bodhi]], [http://www.buddhistethics.org/5/batch1.htm].}</ref> | ||
Latest revision as of 14:49, 16 March 2015
View or position (Pali diṭṭhi, Sanskrit dṛṣṭi) is a central idea in Buddhism.[1] In Buddhist thought, in contrast with the commonsense understanding, a view is not a simple, abstract collection of propositions, but a charged interpretation of experience which intensely shapes and affects thought, sensation, and action.[2] Having the proper mental attitude toward views is therefore considered an integral part of the Buddhist path.[3]
Positions
Views are produced by and in turn produce mental conditioning. They are symptoms of conditioning, rather than neutral alternatives individuals can dispassionately choose.[4] The Buddha, according to the discourses, having attained the state of unconditioned mind, is said to have "passed beyond the bondage, tie, greed, obsession, acceptance, attachment, and lust of view."[5]
The Buddha of the early discourses often refers to the negative effect of attachment to speculative or fixed views, dogmatic opinions, or even correct views if not personally known to be true. In describing the highly diverse intellectual landscape of his day, he is said to have referred to "the wrangling of views, the jungle of views."[6] He assumed an unsympathetic attitude toward speculative and religious thought in general.[7] In a set of poems in the Sutta Nipata, the Buddha states that he himself has no viewpoint. According to Steven Collins, these poems distill the style of teaching that was concerned less with the content of views and theories than with the psychological state of those who hold them.[8]
Those who wish to experience nirvana must free themselves from everything binding them to the world, including philosophical and religious doctrines.[9] Right view as the first part of the Noble Eightfold Path leads ultimately not to the holding of correct views, but to a detached form of cognition.[10][11]
Four wrong views
Gyurme (1987: p. 1431) in his treatise on the principal Nyingma Mahayoga tantra, the Guhyagarbha Tantra and its detailed Dzogchen commentary by Longchenpa, conveys the following 'four false views' (Tibetan: ཕྱིན་ཅི་ལོག་བཞི, Wylie: phyin ci log bzhi) they are inappropriate subtle 'activities' (Wylie: phyin) of the mindstream formed from 'habitual patterns' (Sanskrit: vāsanā) that collapse the 'expanse of possibility' or 'openness' (Sanskrit: sunyata) into structures of fixed views or 'formations' (Sanskrit: saṅkhāra) in regards to 'purity of conduct' (Wylie: Śīla), 'suffering' (Sanskrit: dukkha), 'selflessness' (Sanskrit: anatman) and 'impermanence' (Sanskrit: anitya):
The '"four erroneous views" (phyin ci log bzhi) are to apprehend impurity as purity, to apprehend selflessness as self, to apprehend suffering as happiness, and to apprehend impermanence as permanence.[12]
Footnotes
- ↑ Paul Fuller, The Notion of Diṭṭhi in Theravāda Buddhism: The Point of View. Routledge, 2005, page 1.
- ↑ Dan Lusthaus, Buddhist Phenomenology. Routledge, 2002, page 242, note 46.
- ↑ Paul Fuller, The Notion of Diṭṭhi in Theravāda Buddhism: The Point of View. Routledge, 2005, pages 1-2.
- ↑ Dan Lusthaus, Buddhist Phenomenology. Routledge, 2002, page 242, note 46.
- ↑ Paul Fuller, The Notion of Diṭṭhi in Theravāda Buddhism: The Point of View. Routledge, 2005, page 2.
- ↑ Peter Harvey, Buddhist Ethics. Cambridge University Press, 2000, pages 239-240.
- ↑ Gunnar Skirbekk, Nils Gilje, A history of Western thought: from ancient Greece to the twentieth century. 7th edition published by Routledge, 2001, page 25.
- ↑ Steven Collins, Selfless Persons. Cambridge University Press 1990, page 129.
- ↑ Gunnar Skirbekk, Nils Gilje, A history of Western thought: from ancient Greece to the twentieth century. 7th edition published by Routledge, 2001, page 25.
- ↑ Paul Fuller, The Notion of Diṭṭhi in Theravāda Buddhism: The Point of View. Routledge, 2005, page 2.
- ↑ Bhikkhu Bodhi, [1].}
- ↑ Gyurme Dorje (1987). The Guhyagarbhatantra and its XIVth Century Commentary Phyogs-bcu mun-sel. PhD Thesis. SOAS, University of London. Source: [2] (accessed: Sunday October 25, 2009).
