2.1. Right Understanding (Sammā-diṭṭhi or Samyag-dṛṣṭi)

[Full title: The Noble Eightfold Path (Ariya-aṭṭhaṅgika-magga)—(1): Right Understanding (Sammā-diṭṭhi or Samyag-dṛṣṭi)]

The Pāli term ‘sammadiṭṭhi’ is a combination of two words: ‘sammā’ and ‘diṭṭhi’. The word ‘sammā’ which refers to a direct, immediate and intuitive situation means “thorough, proper, and regent of perfect”. The word ‘diṭṭhi’ is meant by ‘view or opinion’ usually in the negative sense but when qualified by ‘sammā’ can be translated as right understanding.

Generally speaking, there are two sorts of understanding: what we call understanding is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called ‘knowing accordingly’ (anubodha). It is not very deep. Real deep understanding is called ‘penetration’ (pativedha), seeing a thing in its true nature, without name or label.

Thus, it is said in the Mahāsatipaṭṭhāna Sutta^[1] that right understanding is the understanding (ñāṇa), i.e., conviction through insight, and not mere knowledge, of the four noble truth, of the universality of conflict (dukkha-ñāṇa) in whatever is complex (saṅkhāra), the internal cause of conflict (dukkhasamudeya-ñāṇa) which is craving (taṇhā), of the cessation of such conflict (dukkhanirodhe-ñāṇa) through the cessation of its cause, and of the course that leads to the cessation of this conflict (dukkhanirodha gāminīyā paṭipadāya-ñāṇa).

In answer to a question of someone from the Kaccāyana clan the Buddha replied that while people usually base their understanding either on existence or on non-existence (atthitañceva natthitañca), one with right understanding of the arising of world-events does not subscribe to the view of annihilationism—

(lokasamudayaṃ kho kaccāyana sammapaññāya passato yā loke natthitā sā na hoti),

While he who with right understanding sees the actual passing away of world-events dose not subscribe to the view of the eternalists—

(lokanirodhaṃ kho kaccāyana yathābhūtaṃ sammapaññāya passato yā loya atthitā sā na hoti).^[2]

To possess right understanding is said of him who sees impermanence (aniccanti passati) in the physical and mental aggregates (rūpa, vedanā, saññā, saṅkhāra, viññāṇa). Through such right understanding he experiences weariness with worldly life, and through the destruction of passionate delight his mind is set free (nandirāgakkhayā cittaṃ vimuttaṃ).^[3]

The most comprehensive exposition of right understanding may be found in the Sammādiṭṭhi Sutta^[4] where Ven. Sāriputtadiscourse on the subject in great detail. It is the comprehension of what is wrong and right (akusala, kusala), namely, killing, stealing, sexual misconduct, lying, slander, harshness, gossip, covetousness, aversion and delusion, and the ten opposite virtues which abstain from these evils; it is the comprehension of the root conditions (mūla) thereof, which are greed, hate and delusion resulting in good actions. Such comprehension will make one free from all addiction to lust (rāganusayaṃ pahāya), will remove all inclination to repel the unpleasant (paṭighānusayaṃ paṭivinodetvā), will abolish all attachment to the latent tendency with consider toe ‘I’ as a separate and abiding entity (asmitidiṭṭhimānānusayaṃ samūhanitvā), will expell all ignorance (avijjaṃ pahāya), and thereby become the cause of the arising of true knowledge (vajjaṃ uppadetvā) which is the end of all conflict here and now (diṭṭhe va dhamme dukkhassantakaro hoti).

Further, a monk may be said to have right understanding if he comprehends the entire process of nutrition (āhāra), its arising, its cessation and its working, i.e., nutrition of the physical body, nutrition by which the external impinges by contact (phassa) on the internal, nutrition which feeds volition (manosañcetanā) and nutrition which is mental (viññāṇa).

And Ven. Sāriputta continues his discourse, the Sammādiṭṭhi Sutta, explaining that right understanding also means the comprehendsion of the four noble truths of conflict (dukkha) which is found in birth and death, in all the experiences for the five groups of physical and mental aggregates of clinging (pañcupādānakkhandhā dukkhā); comprehension of the cause of conflict (dukkhasamudayā) which is craving for sensual pleasures (kāmataṇhā), craving for existence (bhavataṇhā), or craving for annihilation (vibhavataṇhā); comprehension of the cessation of conflict (dukkhanirodha) which is the giving up (cāga), the renunciation (paṭinissagga), the release (mutti), the detachment (anālaya) from all craving, and comprehension of the method leading to the ending of conflict (dukkhanirodhagāminīpaṭipadā) which is then noble eightfold path (ariyaaṭṭhaṅgikaaṭṭhigamagga).

Right understanding, moreover, includes the comprehension of the origination, the process and the cessation of old age and death (jarā-maraṇa), of birth (jāti), of becoming (bhava) which is the process of existence, of clinging (upādāna), of contact (phassa), of the six sensespheres (saḷāyatana), of the mentality-corporeality combine (nāmarūpa), of consciousness (viññāṇa), of karmic formations (saṅkhāra), of ignorance (avijjā) and of the mental intoxicants (āsava) of sensuality (kāma), rebirth (bhava) and ignorance (avijjā). To this extent does a noble disciple attain right understanding (sammā-diṭṭhi), his outlook is upright (ujugatassa-diṭṭhi), he is one who has mastered the true dhamma (āgato imaṃ saddhamaṃ).^[5]

All this the right understanding of the goal which is deliverance from all delusion. It is the first kind of knowledge, called the general knowledge of things as composite (sammasana-ñāṇa), and it concludes the understanding of the three characteristics of impermanence, conflict and soulessness (anicca, dukkha and anatta). They have to be seen as one, for he who perceives sorrow but not the intrinsic transiency and insubstantiality of the conflict, has nothing but the pain thereof without the hope of deliverance.

From the realization of the true nature of things right understanding will develop insight into the process of nature. The knowledge of composite things as waning and waxing (udayabbaya-ñāṇa) is not a mere observation of growth and decay in nature, but it is the right and complete understanding that there is nothing but a process of becoming, which is the understanding that becoming is ceasing (bhaṅga-ñāṇa). Though this step should be follow quite logically, yet it is a difficult one for many who in the very fact of becoming find all their delight. But when becoming and ceasing are seen as two aspects of one process, then the reaction of insight into what is to be feared (bhaya-ñāṇa) will arise naturally. Fear should lead to understanding of the danger (ādinava-ñāṇa) which is inherent in clinging to mere processes of cessation; it should be also lead to understanding of the reason to be disgusted with such an empty show (nibbidā-ñāṇa).

With this is reached insight in the real nature of the path, for now theoretical knowledge is producing the fruit of practical understanding, which is necessary to proceed on the path. A desire to be set free and the knowledge thereof (muñcitukamyatā-ñāṇa) will grow out into recontemplation of the same three characteristics of tran-siency, disharmony and insubstantiality, but with the increased insight as seen from a higher plane. With a view on the goal they constituted earlier mere knowledge, but with the intensified view on the path to the goal they become more specified. Thus, insight of indifference to the activities of this life (saṅkhārupekkhā-ñāṇa) will be a natural consequence of this disgust and deeper understanding, where even mindedness (upekkhā) is not due to lack of interest, but to the lack of selfinterest.

With this is reached insight in the delusive nature of action, that “thought there is a road, there is no traveler” (maggaṃ atthi, gāmako navijjati); and there is no doer of a deed (kammassa kārako natthi).^[6] It is the knowledge which qualifies for the path of holiness (anulomañāṇa); for, with this understanding is broken the first fetter of selfdelusion (sakkāya-diṭṭhi), which transforms the worldling (puthujjana) into a noble one (ariya), the average person into a winner of the stream (sotapanna), the stream of holiness which finally leads to the ocean of nibbāna.

Right understanding is of the highest importance, for the remainning seven factors of the path are guided by it. It ensures that right thoughts are held and it co-ordinates ideas; when as a result thoughts and ideas become clear and wholesome, man‘s speech and action are also brought into proper relation. Again it is through right understanding that one gives up harmful or profitless effort and cultivates right effort which aids the development of right mindfulness. Right effort and right mindfulness guided by right understanding bring about right concentration. Thus right understanding, which is the main spring in Buddhism, causes the other limbs of the co-ordinate system to move in proper relation.^[7]

Now there are two conditions that are conducive to right understanding: hearing from others, that is hearing the Saddhamma, (the good law) from others (paratoghosa),^[8] and systematic wise attention (yonisomanasikāra).^[9] The first condition is external, that is, what we get from outside, while the second is internal, what we cultivate.

What we hear^[10] gives us food for thought and guides us in forming our own views. It is, therefore, necessary to listen, but only to that which is conducive to right understanding and to avoid all the harmful and unwholesome utterances of others which prevent straight thinking.

The second condition, systematic attention, is more difficult to cultivate, because it entails constant awareness of the things that one meets with in everyday life. The word ‘yonisomanasikāra’ which is often used in the discourses is most important, for it enables one to see things deeply instead of only on the surface. Metaphorically, therefore, it is ‘radical’ or ‘reasoned attention’. Ayonisomanasikāra, unwise or unsystematic attention, is always deplored by the Buddha for it never helps one to consider conditionally, or to analyze the aggregates. Hence the importance of developing systematic and avoiding unsystematic attention, these two conditions, learning and systematic attention, together help to develop right understanding.

One who seeks truth is not satisfied with surface knowledge, with the mere external appearance of things, but wants to research deep and see what is beyond the reach of the naked eye. That is the sort of search encouraged in Buddhism, for it leads to right understanding. The man of analysis states a thing after resolving it into its various qualities, which he puts in proper order, making everything plain. He does not state things unitarily, looking at them as a whole, but divides them up according to their outstanding features so that the conventional and highest truth can be understood unmixed.

The Buddha was discriminative and analytical to the highest degree (vibhajjavādī). As a scientist resolves a limb into tissues and the tissues into cells, he analyzed all component and conditioned things into their fundamental elements, right down to their ultimate, and condemned shallow thinking, unsystematic attention, which tends to make man muddle-headed and hinders the investigations of the true nature of things. It is through right understanding that one sees cause and effect, the arising and ceasing of all conditioned things. The truth of the Dhamma can be only grasped in that way, and not through blind belief, wrong view, speculation or even by abstract philosophy.

The Buddha says:

‘This Dhamma is for the wise and not for the unwise’,^[11] and explains the ways and means of attaining wisdom by stages, and avoiding false views. Right understanding permeates the entire teaching, pervades every part and aspect of the Dhamma and functions as the key-note of Buddhism.

What then ‘right understands’? It is the understanding of dukkha or the unsatisfactory nature of all phenomenal existence, its arising its cessation and the path leading to its cessation.^[12]

Thus ignorance of the real nature of life is primarily ignorance of the four noble truths. It is because of their ignorance of these truths that beings are tethered to becoming and are born again and again.

Here these words of the Buddha:

“Monks, it is through not understanding, not penetrating the four noble truths that we have run so long, wandered so long in saṃsāra, in this cycle of continuity, both you and I. But when these four noble truths are understood and penetrated, rooted out is the craving for existence, destroyed is that which leads to renewed becoming, and there is no more coming to be’.^[13]

In his first proclamation of the Dhamma (Dhammacakkapavattana Sutta), addressing the five ascetics, the Buddha says:

Yāvakāvañca me Bhikkhave, imesu catūsu ariyasaccesu evaṃ tipari-vaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisud-dhaṃ ahosi, nevatāvāhaṃ Bhikkhave, sadevake loke samārake sabharamake sassamaṇa-baramaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsam-bodhiṃ abhisam-buddhoti passaññāsiṃ. Yatoca kho me bhikkhave imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃyathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ Bhikkhave, sadevake loke samārake sabharamake sassamaṇa-baramaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisam-buddhoti passaññāsiṃ.^[14]

“So long as my knowledge and vision of reality regarding these four noble truths, in three phases and twelve aspects was not fully clear to me, I did not claim to have attained incomparable supreme enlightenment in the world. But when my knowledge and vision of reality regarding these four noble truths was clear to me, then I claimed to have won incomparable supreme enlightenment in this world.”

These words clearly indicate that right understanding in the highest sense is comprehension of the four noble truths. To grasp these truths is to understand the details of nature. ‘A person who fully understands these truths is truly called―Intuitively Wise.”^[15]

Now right understanding is of two kinds, mundane and supramundane. And ordinary worldling’s^[16] knowledge of the efficacy of moral causation or of actions and their results (kamma and kammavipāka) and the knowledge that accords with the four noble truths (saccānulomika-ñāṇa) is called mundane (lokiya) right understandding. It is mundane because the understanding is not yet free from taints. This may be called ‘knowing accordingly’ (anubodha). But right understanding experienced at the moment of attaining one or the other of the four stages of realization^[17] is called supra-mundane (lokuttara) right understanding. This is what is known as ‘penetration’ (paṭivedha).

Thus there is right understanding cultivated by the worldling (puthujjana) and by the noble ones (ariyas). It is at the higher level that right understanding, in conjunction with the remaining seven factors, reaches consummation.

Due to lack of right understanding, the ordinary man is blind to the true nature of life and fails to see the universal fact of life, dukkha, unsatisfactoriness. He does not even try to grasp these facts but quickly considers the doctrine as pessimism. It is natural perhaps, for beings engrossed in mundane pleasures, beings who crave more and more for gratification of the senses and loathe pain, to resent very idea of suffering and turn their backs on it. They do not, however, realize that even as they condemn the idea of dukkha and hold on their own convenient and optimistic view of things, they are still being oppressed by the ever recurring unsatisfactory nature of life.

When we turn to Sammādiṭṭhi sutta, the ninth discourse of the Majjhima Nikāya,^[18] one of the five original collections, we find that the method of gaining right understanding is explained in sixteen different ways, which can be reduced to the following four: (a) explanation by way of moral causation, (b) by way of the four truths, (c) by way of Nourishment, and (d) by way of dependent arising, the second and the fourth ways of explanation are almost identical; for both explain the same characteristic feature, namely, the process of arising and that of ceasing (samudaya, nirodha), in other words, becoming (bhava) and the cessation of becoming (bhava-nirodha).

In its lower stage right understanding urges a man to understand moral causation (kammasakatā-ñāṇa), which implies the understanding of the ten ‘karmically wholesome actions’ (kusala-kamma) and the ten ‘karmically unwholesome actions’ (akusala-kamma). Wholesome actions bring good results; they are meritorious and lead to happiness here and hereafter. The ten wholesome actions, therefore, are called ‘good courses of action’ (kusala-kammaphala). Unwholesome actions give rise to evil consequences; they are demeritorious and lead to suffering, to painful happenings here and hereafter. The ten unwholesome actions, therefore, are called ‘evil courses of action’ (akusala-kammaphala).

The Buddha, in more than one place, has emphatically stressed the psychological importance of action (kamma); ‘O monks, it is volition that I call kamma. Having willed one acts through body, speech and mind.’^[19] It is the understanding of moral causation that urges a thinking man to refrain from evil and to do well. He who acknowledges moral causation well knows that it is his own actions that make his life miserable or otherwise. He knows that the direct cause of the differences and inequalities of birth in this life, are the good and evil actions of each individual in past lives and this life. His character is predetermined by his own choice. The thought, the act which he chooses, that by habit he becomes. Thus he understands his position in this mysterious universe and behaves in such a way as to promote moral and spiritual progress. This type of right understanding on the mundane level paves the way towards the realization of conditionality and the four truths.

The understanding of the true nature of the aggregates implies the realization of the four truths. The Buddha‘s analysis of the so-called being into five ever changing aggregates, make it clear that there is nothing abiding, nothing eternally conserved, in this conflux of aggregates (khandha-santati).

The Buddha gives five very striking similes to illustrate the changing nature of the five aggregates.^[20] He compares material form or body (rūpakkhandhā) to a lump of foam, feeling (vedanakkhandhā) to a bubble, perception (saññakkhandhā) to a mirage, mental formations (saṅkhārakkhandhā) to a plantain-trunk and consciousness (viññāṇakkhandhā) to an illusion, and asks:

‘What essence, monks, could there be in a lump of foam, in a bubble, in a mirage, in a plantaintrunk, in an illusion?’

Continuing, the Buddha says:

‘Whatever material form there be whether past, future or present; internal or external; gross or subtle; low or lofty; far or near; that material form the monk sees, meditates upon, examines with systematic attention, he thus seeing, meditating upon, and examining with systematic attention, would find it empty, he would find it unsubstantial and without essence. What essence, monks, could there be in material form?’ The Buddha speaks in the same manner of the remaining aggregates and asks: ‘what essence, monks, could there be in feeling, in perception, in mental formation and in conscious-ness?’^[21]

Thus we see that a more advanced range of thought comes with the analysis of the five aggregates. It is at this stage that right understanding known as insight (vipassanā) beginning to work. It is through this insight that the true nature of the aggregates is grasped and seen in the light of the three signs or characteristics (ti-lakkhaṇa), namely; impermanence (anicca), unsatisfactoriness (dukkha) and noself (anatta).

The Buddha explains it thus:

‘The five aggregates, monks, are impermanent; whatever is impermanent, that is dukkha, unsatisfactory; whatever is dukkha that is without self. What is without self, that is not mine, that I am not, that is not myself. Thus should it be seen by perfect wisdom (sammap-paññāya) as it really is. Who sees by perfect wisdom as it really is, his mind not grasping is detached from taints, and he is liberated.’^[22]

The Buddha speaks of three kinds of illusion (vippallāsa) that grip man’s mind, namely:

1. the illusion of perception (saññā-vippallāsa),
2. the illusion of thought (citta-vippallāsa) and
3. the illusion of view (diṭṭhi-vippallāsa).

When a man is caught up in these illusions, he perceives, thinks and views incur-rectly: (a) he perceives permanence in the impermanent; (b) satisfactoriness in the unsatisfactory (ease and happiness in suffering); (c) self in what is not self (a soul in the soulless); (d) beauty in the repulsive.

He thinks and views in the same manner. Thus each illusion works in four ways,^[23] and leads man astray, clouds his vision, and confuses him. This is due to unwise reflection, to unsystematic attention (ayonisomanasikāra). Right understanding alone removes these illusions and helps man to cognize the real nature that underlies all appearance. It is only when man comes out of this cloud of illusions and perversions that he shines with true wisdom like the full moon that emerges brilliant from behind a black cloud.

The Buddha gave full freedom to skeptics and inquirers to doubt and question what is doubtful and questionable; for there was no silence in his teaching. ‘Monks, the doctrine and discipline set forth and lay down by the Tathāgata, shines when brought to light, and not when hidden.’^[24] As a result the disciples were not reluctant to question the Buddha on doctrinal points—to question him point blank.

The realization of the four noble truths dawns through a complete comprehension, a full penetration, of the five aggregates, that is through seeing the aggregates as impermanent (anicca), unsatisfactory (dukkha) and without a self (anatta). Hence the Buddha‘s repeated request to his disciples to understand analytically the so-called being built up by the aggregates. Many examples of how the disciples gained deliverance of mind by seeing the true nature of the aggregates are recorded in the Psalms of the Early Buddhists.

Mittā Kālā, for instance, briefly states her experience in this verse:

“Contemplating as they really are The rise and fall of aggregates
I rose up with mind free (of taints)
Completed is the Buddha-word.’^[25]

These aggregates of mind and body being ever subject to cause and effect (paṭiccasamuppāda), as we saw above, pass through the inconceivably rapid moments of arising, existing and ceasing (uppāda, ṭhiti, and bhaṅga) just as the unending waves of the sea or as a river in flood sweeps to a climax and subsides. Indeed human life is compared to a mountain stream that flows and rushes on, changing continually.^[26]

From the previous exposition of the Buddha it will now be clear that right understanding, at the highest level, is merely the avoidance of all wrong views, illusions and perversions which according to Buddhism are mainly due to the notion of a self or to belief in an individuality (sakkāya-diṭṭhi): it is the understanding of the arising and ceasing of the aggregates. Through understanding of the aggregates that is through an intellectual grasp of the nature of the so-called being dawns the knowledge of the four noble truths.

Finally, right understanding is the understanding of things as they are, and it is the four noble truths that explain things as they really are. Right understanding, therefore, is ultimately reduced to the understanding of the four noble truths. This understanding is the highest wisdom which sees the ultimate reality. According to Buddhism there are two sorts of understanding: what we generally call understanding is knowledge, an accumulated memory, an intellectual grasping of a subject according to certain given data. This is called ―‘knowing accordingly’ (anubodha). It is not very deep. Real deep understanding is called ‘penetration’ (paṭivedha), seeing a thing in its true nature, without name and label. This penetration is possible only when the mind is free from all impurities and is fully developed through meditation.^[27]

From this brief account of the path, one may see that it is a way of life to be followed, practiced and developed by each individual. It is self-discipline in body, word and mind, self-development and selfpurification. It has nothing to do with belief, prayer, worship or ceremony. In that case, it has nothing which may popularly be called ‘religious’. It is a path leading to the realization of ultimate reality, to complete freedom, happiness and peace through moral, spiritual and intellectual perfection.

Footnotes and references:

[1]:

DN II, p. 312

[2]:

SN II, p. 17; III, p. 135

[3]:

SN III, p. 51; IV, p. 142

[4]:

MN I, p. 46-55

[5]:

MN I, p. 55

[6]:

Vism xix, 20, p. 517

[7]:

MN III, p. 7; SN, p. 117

[8]:

MN II, p. 237; SN, p. 36

[9]:

Ibid, p. 291

[10]:

In the past people learnt by hearing and became ‘learned‘, (bahusuta); nowadays people learn mainly by reading and become known as well read.

[11]:

AN IV, p. 232

[12]:

DN III, p. 290; SN, p. 22; MN III, p. 257; SN, p. 141

[13]:

SN, p. 431; SN I, p. 16; Vin III, p. 231

[14]:

SN, p. 421

[15]:

MN II, p. 291

[16]:

A worldling (puthujjana) is one who has not yet attained to any of the four stages of realization.

[17]:

The first stage of realization is technically known as sotāpatti ‘Strem Entry’; the second stage is sakadāgāmi ‘One-Return’; the third is anāgāmi ‗Non-Return‘; and the fourth and the last stage is Arahatta, Arahatship, the stage at which all fetters are severed and taints rooted out.

[18]:

MN II, p. 45

[19]:

AN III, p, 415

[20]:

SN I, p, 142

[21]:

SN, p. 140

[22]:

SN, p. 44

[23]:

AN II, p. 52

[24]:

AN I, p.283

[25]:

Therīgāthā Verse 96

[26]:

AN IV, p. 137

[27]:

Vism, p. 510