Jan 14, 2019

Posted by in BUDDHISM IN OTHER LANGUAGES | 14 Comments

Thanh Tri – the 2nd Mind Dharma: SAMYAGDRSTI – PRABHA SAMADHI – Part 2: WHAT IS RIGHT VIEW? (Thế nào gọi là chánh kiến)

Thanh Tri – the 2nd Mind Dharma: SAMYAGDRSTI – PRABHA SAMADHI – Part 2: WHAT IS RIGHT VIEW?

What is right view? The question raised by Kaccāyanagotta had received a thorough reasoning from the Buddha, accordingly right view (Sammaditthi) is a position that denies attachments or clinging derived from wrong perception which cites that all phenomena are existent or non-existent. Specifically, he said: “…One sees the origination of the world as it actually is with right discernment, ‘non-existence’ with reference to the world does not occur to one. When one sees the cessation of the world as it actually is with right discernment, ‘existence’ with reference to the world does not occur to one.

Kaccayana! Thinking “everything exists” is one extreme while thinking “everything doesn’t exist” is another extreme. The Tathagata avoids these two extremes and teaches the Dharma in the middle way, which means “When there is this, that is. With the arising of this, that arises.” Ignorance is the condition for the formation of mentality. Mental formation is the condition for consciousness. Consciousness is a requisite condition for name & form. Name & form are the conditions for the six senses. The six senses are conditions for contact. Contact is the condition for feeling. Feeling is the condition for craving. Craving is the condition for clinging. Clinging is the condition for becoming. Becoming is the condition for birth. From birth then come aging and death. And such is the origination of this entire mass of pain and suffering..” (from Samyutta Nikaya)

The Buddha’s clarification on right view lies just within several sentences but these teachings is the essence extracted from three great asamhkyeya kalpas of meditation and six continuous years under the Bodhi tree in present time when his manifestation is Prince Gautama, the son of King Suddhodana at Kapilavastu (ancient India). In the Buddha’s time, masters of 96 heretical sects believed in a so-called “Bharman” (ParamAtman), immortal celestial realms and beings deserved to be worshipped (God, Atula, Demon, Object). They claimed that men and women were created by God and this boundless world was formed and controlled by God’s hands or it was a dream of a Bharman, thus they worshipped those gods and tried all the way to please that “supreme beings”. On the contrary, some masters held that everything was existent if they could see with their own eyes and vice versa, it would be non-existent if they could not. Therefore, they denied the value of goodness and acted by instinct without concerning themselves with consequences. Others, by using their divine eyes or divine mind, seeing their ancestors once were animals like cow, dog or fish.., thus they refused to use meat. In short, such ideologyor empirical arguments have fallen in either of two extremes; self-grasping and dharma-clinging. These lead to the endless cycle of birth, old age, disease and death. The Buddha does not totally deny the outlook on life and cosmology of heretical sects but he wishes to help them reduce or rid themselves of ignorance and understand the causal nature, then give them means to escape from suffering. Since his attainment of enlightenment under the Bodhi tree, the Buddha had understood clearly what the sentient beings are suffering, what cause them suffer, then he taught them methods to cease suffering and finally showed them the truth of the end of suffering. His spiritual practices are categorized into 37 factors (aspects) of enlightenment, among which the most important one is the “Eightfold path”, including right view, right thought, right speech, right action, right livelihood, right diligence, right concentration and right mindfulness. Right view standing first indicates its importance, given the rest practices cannot exist or develop without it, just like the damage of the house’s foundation will lead to the collapse of its wall, roof and piles. For this reason, Buddhist practitioners should hold firm grasp of right view from the very beginning of their cultivation for it will give the light to the path that is full of risks and impediments caused by the beings and non-beings.

Wrong view is the opposite of Right view

Wrong view (miccadithi) is the opposite of right view (sammadithi). Wrong view will also mean wrong path which is opposite to the right path shown by the Buddha. The word “wrong” (micca) doesn’t really have negative meaning but refers to “not being ultimate”, “not being liberated”. Masters of the Xiantiandao and Shintoism also advise people to do good deeds and avoid bad deeds but they finally remain in the cycle of birth and death. Instead of acclaiming supreme characteristics of bharman, devas, atula, the Buddha praises the precious chance of gaining human body because only human being has primal wisdom to practicing Dharma for cutting off ignorance and being liberated from the three worlds (Triloka, including the world of sensuous desire (Kamadhatu), the world of form (Rupadhatu) and the world of formless (Arupadhatu). This has been asserted in many of his sermons during his 49 years of Dharma propagation.

Wrong view is the opposite of Right view

I remember a Zen story telling about a young monk who was sitting on the edge of the forest contemplating on earth. His diligence got admired by the Sakra (Lord of devas) who then appeared to bow and ask him: “You are young but have strong will. Tell me what you need. I will help you because I have magical power! I am delighted to offer you chamber, monastery, finest and delicate food and drink if you need.” The young monk shook his head: “I need one thing you cannot offer with your magical power!”. The Lord was surprised and asked him to tell what it was. The monk smiled, then slowly answered: “What I need most is Prajna. Could you do it?” Hearing this, the Lord who ruled 33 gods quickly flied back to his realm without asking more about it. It should be known that the wisdom (prajna) is likened to a house built by the bricks of “right view”. Therefore, right view is the foundation of wisdom in Buddhism. It is crazy if one wishes to attain wisdom without right view or with impure right view (i.e mixed with heretical viewpoint). Quite a few people who are practicing Buddhist Dharma while keep bowing or offering to devas or Naga which are the traditions of Tiandao or Hinduism. On the other hand, some bhikkhus act like atheist or negativist on denying the metaphysical world. Some Buddhists meanwhile adore metaphysical power by worshipping the God of Wealth and God of Earth for luck while others offer incense, fruits and candy or burn votive papers to demons every mid-month for fear of being harrassed by them. Some even believe that Buddhist monks are able to do exorcism to avoid bad fortune?! The Buddhists with right view shall never believe and act like that. Hence, what to believe, how and what to do to improve the right view of Thanh tri (Pure mind) practitioners will be presented in the 3rd part: “Right View in Different Aspects”.

A rainy afternoon on the peak of Phu Van Mountain, January 10, 2018

Thinley- Nguyen Thanh

Translated by Mat Hue Phap

Vietnamese version: THẾ NÀO GỌI LÀ CHÁNH KIẾN?

Thanh Tri – the 2nd Mind Dharma: SAMYAGDRSTI – PRABHA SAMADHI



Part 3: RIGHT VIEW IN DIFFERENT ASPECTS” (Bài 3: Những góc tư duy về chánh kiến)

Part 4: GAIN FROM RIGHT VIEW, LOSE OF WRONG VIEW (Đệ nhị tâm pháp Thanh Trí: Chánh kiến quang minh tam muội – Bài 4: Ích lợi từ chánh kiến, tác hại từ tà kiến)

Part 5: How to be equipped with the full right view (Bài 5: Làm sao để được trang bị chánh kiến toàn diện?)


  1. Tantra Mishataru says:

    Thank you for this article Holy Guru. Om Mani Padme Hum

  2. Mật thúy says:
    Mô Phật!

    Mật thúy rất hoan hỉ với thiện hạnh dịch bài viết của vị Thầy sang tiếng Anh của huynh Mật Huệ Pháp cầu nguyện cho huynh luôn tin tấn thực hành pháp để được tha lực hộ trì cầu mông tất cả chúng sanh luôn có duyên lành biết đến chánh pháp OM ah hum

  3. Nguyễn Thị Minh Hà says:

    Dear Holy Guru,

    I’m Mat Hong Quang. I have read your article ‘Thanh Tri – the 2nd Mind Dharma: SAMGAGDRSTI – PRABHA SAMADHI -PART 2: WHAT IS RIGHT VIEW’.

    I would like to express my sincere thanks to Guru for teaching us about right view and help us to distinguish right view from wrong view.

    May Guru and your consort live long for the sake of sentient beings.

    Thank Mat Hue Phap for translating the article into English. 

    May all sentient beings be free from sufferings and get enlightened. 

    Om Mani Padme Hum. 

  4. Tantra Sagovana says:
    Dear Guru,

    Thank you for sharing this article explaining the difference between Right View and wrong view and what the Buddha has said about this topic.

    May all sentient beings be free from suffering and become enlightened.

    Om Mani Padme Hum.

    Tantra Sagovana (Ahmed Khan)

  5. Aman Prakash says:
    Dear guru

    Very much thankful for this article. I bow my head on your lotus feet.

    I am here able to understand the negative consequences of ignorance and stupidity.we all should have to wear the spectacle of right view under guru. Budha was showed us right view by going through the mid way,showed us the superiority of human life than god,asura,barman.

    I am very much fortunate to have guru like you.may guru lives long upholding the teachings of dhamma.

    May all sensient being attain true nature.

    Om Mani padme hum

  6. Totte Nordahl says:

    Dear Guru

    Thank you so muck for this article. Since I am a beginner and I have been thinking of “where to start”

    This article showed me what the foundation is.

    Om Mani Padme Hum

  7. Tantra Mashinaga says:
    Dear Guru,

    Thank you for this article and your wisdom.

    I don’t know what else to say besides I am trying hard to take things one step at a time. And becoming the better version of yourself is harder than I thought.  I now know the eight fold path cannot be walked alone.

    May the Guru live a long and happy life

    May all sentient beings be free of suffering and attain happiness

    Om Mani Padme Hum

  8. Tantra Mashinaga says:
    Tantra Mashinaga (Mark Hamilton)
  9. Lynwood Furthington says:
    Dear Holy Guru, Thank you for this article.
  10. Mật Diệu Hằng says:

    Kính bạch Thầy!

    Con xin phép được dịch comment của bạn đọc Lynwood Furthington sang tiếng Việt như sau:

    Kính bạch Thầy tâm linh tôn quý!

    Con cảm tạ ơn Thầy đã viết bài này.

  11. Mật Diệu Hằng says:

    Kính bạch Thầy!

    Con xin phép được dịch comment của đạo hữu Tantra Mashinaga (Mark Hamilton) sang tiếng Việt như sau:

    Kính bạch Thầy!

    Con cảm tạ ơn Thầy vì đã viết bài và ban những lời dạy trí tuệ.

    Con không biết nói gì hơn ngoài việc con sẽ cố gắng tinh tấn để tiến bộ từng bước trên con đường tỉnh thức. Và con nhận ra rằng thực hành để bản thân mình hôm nay tốt hơn hôm qua khó hơn con nghĩ. Và hôm nay con mới hiểu bát chánh đạo không thực hành tách rời mà luôn song hành.

    Con cầu nguyện Thầy thân tâm an tịnh,  trụ thế lâu dài.

    Cầu nguyện tất cả chúng sanh đoạn trừ khổ đau và đạt được hạnh phúc tối thượng.

    Om Mani Padme Hum.

    Con – Tantra Mashinaga (Mark Hamilton)

  12. Mật Diệu Hằng says:

    Kính bạch Thầy!

    Con xin phép được dịch comment của đạo hữu Tantra Mitraga (Totte Nordahl) sang tiếng Việt như sau:

    Kính bạch Thầy!

    Con chân thành cảm tạ ơn Thầy vì đã viết bài viết này.

    Vì con là người mới bắt đầu bước đi trên hành trình giác ngộ nên con luôn băn khoăn “con nên bắt đầu từ đâu”

    Bài viết của Thầy đã chỉ cho con biết nền tảng của thực hành Pháp là gì.

    Om Mani Padme Hum.

  13. Mật Diệu Hằng says:

    Kính bạch Thầy!

    Con xin phép được dịch comment của đạo hữu Tantra Mishataru sang tiếng Việt như sau:

    Kính bạch Thầy tâm linh tôn quý!

    Con cảm tạ ơn Thầy đã viết bài này.

    Om Mani Padme Hum.

  14. Mật Diệu Hằng says:

    Kính bạch Thầy!

    Con xin phép được dịch comment của đạo hữu Tantra Sagovana (Ahmed Khan) sang tiếng Việt như sau:

    Kính bạch Thầy!

    Con cảm tạ ơn Thầy đã viết bài này, luận giảng cho con hiểu sự khác nhau giữa chánh kiến và tà kiến,  và những lời Phật dạy về chánh kiến.

    Cầu nguyện tất cả chúng sanh đoạn trừ khổ đau và đạt được giác ngộ.

    Om Mani Padme Hum.

    Con – Tantra Sagovana (Ahmed Khan)

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