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4šŸ‘‘ā˜ø Cattāri Ariya-saccaį¹ƒ å››č–č«¦

šŸ‘‘8ā˜ø ā†’ 1šŸ‘ Sammā-diį¹­į¹­hi

right-view

STED sammā-diį¹­į¹­hi

ā€œkatamā ca, bhikkhave, sammā-diį¹­į¹­hi? yaį¹ƒ kho, bhikkhave,
What **, *********, (is) right-view? *** *** *********
dukkhe Ʊāį¹‡aį¹ƒ,
pain-&-suffering; knowledge (of that)
Dukkha-samudaye Ʊāį¹‡aį¹ƒ,
pain-&-suffering's-origination; knowledge (of that)
Dukkha-nirodhe Ʊāį¹‡aį¹ƒ,
pain-&-suffering's-cessation; knowledge (of that)
Dukkha-nirodha-gāminiyā paį¹­ipadāya Ʊāį¹‡aį¹ƒ ā€”
pain-&-suffering's-cessation-way (of that) practice; knowledge (of that)
ayaį¹ƒ vuccati, bhikkhave, sammā-diį¹­į¹­hi.
this is-called; *****; right-view.
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Mundane right view

MN 117
MN 41 Sammā-diį¹­į¹­hiko kho pana hoti aviparÄ«ta-dassano: They have right view, an undistorted perspective: ā€˜There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.ā€™

wrong view

: Right view knows what is wrong view
AN 5.88 Popular monks and teachers with distorted or wrong view do lots of harm.

Karma and Rebirth

kamma and rebirth

what is Dhamma and not Dhamma?

AN 8.53 discerning proper Dhamma and Vinaya

543On one occasion the Blessed One was dwelling at VesālÄ« in the hall with the peaked roof in the Great Wood. Then MahāpajāpatÄ« GotamÄ« approached the Blessed One, paid homage to him, stood to one side, and said to him: ā€œBhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute.ā€ 544ā€œGotamÄ«, those things of which you might know: ā€˜These things lead (1) to passion, not to dispassion; (2) to bondage, not to detachment; (3) to building up, not to dismantling; (4) to strong desires, not to fewness of desires; (5) to non-contentment, not to contentment; (6) to company, not to solitude; (7) to laziness, not to the arousing of energy; (8) to being difficult to support, not to being easy to support,ā€™ you should definitely recognize: ā€˜This is not the Dhamma; this is not the discipline; this is not the teaching of the Teacher.ā€™ ...

AN 4.180 four great references

ā€œKatame, bhikkhave, cattāro mahāpadesā?
ā€œmonks, what are the four great references?
Idha, bhikkhave, bhikkhu evaį¹ƒ vadeyya:
Take a monk who says:
ā€˜sammukhā metaį¹ƒ, āvuso, bhagavato sutaį¹ƒ sammukhā paį¹­iggahitaį¹ƒā€”
ā€˜Reverend, I have heard and learned this in the presence of the Buddha:
ayaį¹ƒ dhammo, ayaį¹ƒ vinayo, idaį¹ƒ satthusāsananā€™ti.
this is the teaching, this is the training, this is the Teacherā€™s instruction.ā€™
Tassa, bhikkhave, bhikkhuno bhāsitaį¹ƒ neva abhinanditabbaį¹ƒ nappaį¹­ikkositabbaį¹ƒ.
You should neither approve nor dismiss that monkā€™s statement.
Anabhinanditvā appaį¹­ikkositvā tāni padabyaƱjanāni sādhukaį¹ƒ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if theyā€™re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niį¹­į¹­hamettha gantabbaį¹ƒ:
If theyā€™re not included in the discourses and found in the texts on monastic training, you should draw the conclusion:
ā€˜addhā idaį¹ƒ na ceva tassa bhagavato vacanaį¹ƒ arahato sammāsambuddhassa;
ā€˜Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno duggahitanā€™ti.
It has been incorrectly memorized by that monk.ā€™
Iti hetaį¹ƒ, bhikkhave, chaįøįøeyyātha.
And so you should reject it.

Very useful, but not EBT (taught by Buddha)

fallacy & cognitive bias

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