Is diṭṭhigata vippayutta Samma Ditthi?

[canadianbuddhist]

I have three questions

1. Does diṭṭhigata vippayutta in the Abhidhamma mean Samma Ditthi? what is the real meaning here for diṭṭhigata vippayutta? I have heard that some argue that here it doesn't mean samma ditthi. But I know there is a samma ditthi with kilesa according to the Samma ditthi sutta in the Smmaditthi sutta, MN.

2. Are the bad karmas we do without our knowledge making more bad karmas compared to when we do bad karmas with knowledge?

3. Is there a difference between doing bad karma without intention and without knowledge? Or are they the same?

[Ontheway]

I see there is no one here replies...let me share my thought on this...

(1) In this phrase "diṭṭhigata vippayutta", "diṭṭhi" means wrong view. As explained by Ven. Narada Thera in his Abhidhammattha Sangaha translation:

This term is derived from √ ‘dis’, to see, to perceive. It is usually translated as view, belief, opinion, etc. When qualified by ‘sammā’, it means right view or right belief; when qualified by ‘micchā’, it means wrong view or wrong belief. Here the term is used without any qualification in the sense of wrong view.

(2) Some explanation need to be done on this question.

1st: Not knowing as in the case of lacking "cetana" or intention. For example, Arahant Cakkhupala Thera (he was blind due to intense meditation practice) walks on a muddy walking path and killed many insects. But he was blameless as declared by the Buddha.

Conclusion: He doesn't aware of the existence of those tiny creatures on the walking path at all (since he was blind and can't see anything). His intention was to walk only. In this case, no bad kamma generated by Arahant Cakkhupala Thera.

2nd: Not knowing as in the case of lacking knowledge on Kamma. This was explained by Arahant Nagasena Thera in Milindapanha:

The king asked: "Venerable Nagasena, for whom is the greater demerit, one who knowingly does evil, or one who does evil unknowingly?"

The elder replied: "Indeed, your majesty, for him who does evil not knowing is the greater demerit."

"In that case, venerable Nagasena, would we doubly punish one who is our prince or king's chief minister who not knowing does evil?"

"What do you think, your majesty, who would get burned more, one who knowing picks up a hot iron ball, ablaze and glowing, or one who not knowing picks it up?"

"Indeed, venerable sir, he who not knowing picks it up would get burned more."

"Indeed, your majesty, in the same way the greater demerit is for him who does evil not knowing."

Bhante Bhikkhu Pesala further explained on this in one of his posts here in this forum.

When something bad (or good) happens to someone, it is not their kamma, but their vipāka, i.e. the result of kamma done previously.

When one does kamma without knowledge of the law of kamma its fruit is different due to the lack of knowledge. In the Milindapañha, "unknowingly (ajānanto)" does not mean that the doer is not aware of what he is doing, as in the case of someone who kills ants by walking on them without seeing them, but it refers to not knowing that killing is an unwholesome action with unpleasant results in future lives (or even in the current life) such as premature death or serious injury.

Conclusion: In this way, much demerits will be accumulated.

(3) They are two different things. It can be understood with an example.

- A little girl unknowingly stepped on a small beetle (and the beetle died) when playing with her friends in a garden. (Without intention)

- A little boy saw a line of ants. He invited his friend to come and see. Each of them then use a piece of cellophane tape to kill ants, and they think it is a little game of "collecting ants". (Without knowledge on Kamma)