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Sakkāya-Diṭṭhi

Holding the view that any one way of seeing the self [own-body] is the one true way and that all other ways are false

References:

[AN 10.13]
ATI: Fetters
PTS: The Book of the Gradual Sayings: The Book of the Tens: II:ii:13: Fetters
Puremind Press, Venerable Punnaji, Awakening Meditation, pp 8-72
Appendixes: The 10 Fundamantal Attachments
Discussion at: DhammaTalk: The Five Fetters to the Lower Rebirths

 

Previously I have translated this term 'one-truth-view'. This was not a good translation. Happily it resulted, if the view itself is abandoned, in a perception that encompasses abandoning the idea of 'own-body.' But it was not a translation, but an interpretation, and after much pondering I see that the idea, for a beginner (and this idea is very important for the beginner seeking safety) of the error of seeing the body as one's own is easier to understand than the idea that one must abandon all ideas of a single true way of seeing things.
That 'sakkāya' means 'own-body' is the current con census. There is some doubt about that. The 'own' part is 'saka'; 'kāya' is body, in all the senses of the word in English but with the primary meaning not of the physical body but of the grouping together and identification with the khandhas, so the meaning is, for some sorts of beings, more along the lines of 'personal world'.

 


Pali MO Hare Horner Punnaji Bodhi Nanamoli Rhys Davids (Mrs)Rhys Davids Thanissaro Walshe Woodward
Sakkāya-Ditthi One-true-own-body-view References Rhys Davids: delusion of self, error of permanant individual entity own-body view self concept, personalized self, personality perspective personality view personality view error of permanant individual entity error of permanant individual entity self-identity views personality-belief individual group

 

Pali Text Society
Pali English Dictionary
Edited by T. W. Rhys Davids and William Stede
[EDITED ENTRY]

 

Sakkāya: the body in being, the existing body or group...; as a t.t. in P. psychology almost equal to individuality; identified with the five khandhas M I.299; S III.159; IV.259; A II.34. See also D III.216; A III.293, 401.
-diṭṭhi theory of soul, heresy of individuality, speculation as to the eternity or otherwise of one's own individuality M I.300=III.17, S III.16 sq. In these passages this is explained as the belief that in one or other of the khandhas there is a permanent entity, an attā. S- diṭṭhi is the first Bond to be broken on entering the Path (see saŋyojana); it is identical with the fourth kind of Grasping (see upādāna); it is opposed to Nibbāna, S IV.175; is extinguished by the Path, M I.299; S III.159; IV.260; and is to be put away by insight. -- See further: D III.234; A III.438; IV.144 sq.
-nirodha the destruction of the existing body or of individuality A II.165 sq.; III.246; D III.216.
-samudaya the rise of individuality D III.216.


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