4👑☸ Cattāri Ariya-saccaṃ 四聖諦

👑8☸ → 1👁 Sammā-diṭṭhi


STED sammā-diṭṭhi

“katamā ca, bhikkhave, sammā-diṭṭhi? yaṃ kho, bhikkhave,
What **, *********, (is) right-view? *** *** *********
dukkhe ñāṇaṃ,
pain-&-suffering; knowledge (of that)
Dukkha-samudaye ñāṇaṃ,
pain-&-suffering's-origination; knowledge (of that)
Dukkha-nirodhe ñāṇaṃ,
pain-&-suffering's-cessation; knowledge (of that)
Dukkha-nirodha-gāminiyā paṭipadāya ñāṇaṃ —
pain-&-suffering's-cessation-way (of that) practice; knowledge (of that)
ayaṃ vuccati, bhikkhave, sammā-diṭṭhi.
this is-called; *****; right-view.
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Mundane right view

MN 117
MN 41 Sammā-diṭṭhiko kho pana hoti aviparīta-dassano: They have right view, an undistorted perspective: ‘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.’

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 Vesālī in the hall with the peaked roof in the Great Wood. Then Mahāpajāpatī Gotamī approached the Blessed One, paid homage to him, stood to one side, and said to him: “Bhante, 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One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn, heedful, ardent, and resolute.” 544“Gotamī, those things of which you might know: ‘These things lead (1) to passion, not to dispassion; (2) to bondage, not to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,’ you should definitely recognize: ‘This is not the Dhamma; this is not the discipline; this is not the teaching of the Teacher.’ ...

AN 4.180 four great references

“Katame, bhikkhave, cattāro mahāpadesā?
“monks, what are the four great references?
Idha, bhikkhave, bhikkhu evaṃ vadeyya:
Take a monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—
‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’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, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno duggahitan’ti.
It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.

Very useful, but not EBT (taught by Buddha)

fallacy & cognitive bias

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