What is the difference between Dhithi (view) and Panna (wisdom)? According to Buddhism the teaching of other religions considered views. However, people who follow those religions think that they have wisdom. How can we differentiate views from wisdom?
Panna is understanding, knowledge, wisdom, insight. Panna is always correct.
Ditthi is simply view. Ditthi can be either right(Samma-ditthi) or wrong(Micca-ditti).
Samma-ditthi has 2 levels:
The right view caused by faith in another's teaching and/or faith in personal feelings,perceptions and reasoning.
ex: having the view that rebirth is true without actually knowing and without knowing the nature of phenomena
The right view caused by Panna
ex: having the view that rebirth is true by direct knowledge and/or by inference(through understanding of how phenomena arise).
Micca-ditthi has nothing to do with Panna. It is caused by ignorance and the faith in someone else's false teachings or the faith in one's own feelings, perceptions and false reasoning.
ex: believing that death is the end regardless of one's mental conditioning
Right, Sammā = possible to happen in reality cause and effect rules.
Wrong, Sammā = impossible to happen in reality cause and effect rules.
Diṭṭhi = attitude element of mind that collecting several right/wrong aspects of knowledge.
Paññā = learning element of mind that learning several right/wrong aspects of knowledge.
When you learning knowledge, is while you collecting knowledge.
So, Diṭṭhi = Paññā.
Therefore, SammāDiṭṭhi = the attitude element of mind that collecting several aspects of learning knowledge, that is right, possible to happen in cause and effect rules, such as paṭiccasamuppāda, paṭṭhāna, or 10 sammādiṭṭhi, etc. = SammapPaññā = The learning element of mind that learning several aspects of learning knowledge, that is right, possible to happen in cause and effect rules, such as paṭiccasamuppāda, paṭṭhāna, or 10 sammādiṭṭhi, etc.
See: abhidhamma such as ñāṇavibhaṅga, and understanding chapter of part of purification.
Edited: tipitaka doesn't use "micchā-paññā" word, even if in abhidhamma or K.N. Paṭi. However, in conclusion of K.N. Paṭi., conclusion of Abh.Dha. Akusalacitta. and commentary of Abh.Dha. Akusalacittuppādakaṇḍa, there are acceptations of existence of micchā-paññā, but the commentary just seem to say "micchā-paññā is exist, but never found in mula-pali". I searching for the real reason through the night for that why tipitaka doesn't use "micchā-paññā", but I still not found. I guess that it maybe because of pa-upasagga. Overall, thank you, @Sankha Kulathantille very much for new knowledge.
In it's essence, they are not different, diṭṭhi, paññā, ñāṇa, all of this has at least to be abonded to know "done is the work, no more further for this world" and actually just names, as well, saññaṃ. Yet one can fight wars on particulat stands on it, of course.
Like "our" Acariya Log-ta Warapol (even having his certain narrow-minded stand on this matter) maybe tried to point out is, that wisdom takes a paticular stand (view, diṭṭhi) not for the purpose to gain a certain stand, but to make a next step to get rid of all views, stands, knowledge. Wisdom takes knowledge as a means, knowing that all knowledges are at least not for sure (anicca), do not bring statsfaction and are therefore without sense (anattha), yet, this raft of good stands, like if walking a path, one would be wise to put the feeds on solide places, is nessesary and therfor common (for the wise) called Essencial Path, with it's sammā Elements.
Someone only accumulating knowledge, not aware that this is just playing around with at least meaningless saññas (perceptions), wastes his time with that before really practicing and gain certain liberation, is a fool, nevertheless, a kingdom requires not only skilled but also "slaves" to possible exist for a long time, so it would be wrong if saying that those just able to accumulate knowledge of Dhamma are not worthy of gratitude to certain aspects.
The more people learn without having gained any release, without having practiced, the more stands they take and the more they either become slaves of the Dhamma, of their "spiritual wealth" or ungrateful, pride and destroy all their goodness once having gained big wealth.
It's like if you have a lot of money. Most by nature will just make a lot of demerits once rich.
A person "poor" in diṭṭhis, and knowledge, but "just" generouse, has by far more wisdom as most scholars and buddhist teacher running around, not to speak of those even having firm virtues and real respect for the three Juwels, able of devotion, able to give.
Even when you accumulate knowledge, maintain this or that stand, maraṇa (death) is right after one, yet "what have I gained, what have I let go of, till now?" is wise if reflect.
It's like putting water in a bottle and giving it to someone to drink. Once he's finished drinking it, he'll have to come back and ask for more — for the water isn't water in a spring. It's water in a bottle. But if you show the spring to the person and tell him to get water there, he can sit there and keep on drinking water and won't ask you for any more, for the water never runs out.
It's the same when we see inconstancy, stress, and not-self. It goes deep, for we really know, we know all the way in. Ordinary knowledge doesn't know all the way in. If we know all the way in, it never grows stale. Whatever arises, we know it correctly — and things disband. We know correctly without stop.
Mt person does not know why scholars and teachers usually translate paññā-vimutti as "liberation through wisdom" rather than "liberation from wisdom" but that is possible because they need something to stick on, nurishing on that.
A technical approach might be found here as well, by Upasaka Warapol: Let's See: How It Hard To Let People Get In "Self" Word Of Diṭṭhi And Māna
An older discussion about wisdom vs. knowledge (not found for now...)
Since currently editing manual into html, ZzE-format, for those liking to gain knowledge about wisdom or those liking to gain wisdom by possible meritiouse deeds: Wisdom and the seventy-three Kinds of mundane and supramundane Knowledge - Ven. Ñāṇadassana Bhikkhu - e.g. let those willing to make merits, do merits, and those greedy, up to gain, accumulate.
Wisdom is a 'particular understanding' (pa.jānana); that is, it is knowing (jānana) in a particular mode separate from the mode of perceiving (sañ.jānana) and cognizing (vi.jānana). For though knowing (jānana) is equally present in perception (sañ.ñā), in consciousness (vi.ññāṇa) and in wisdom (pa.ññā), nevertheless perception is only the mere perceiving of an object, as say, 'blue' or 'yellow'; it cannot bring about the pene-tration of its characteristics as impermanent, suffering and not-self. Consciousness knows the object as blue or yellow, and it brings about the penetration of its characteristics, but it cannot bring about, by endeavouring (All emphases in quotations are the translator's.), the manifestation of the supra-mundane path. Wisdom knows the object in the way already stated, it brings about the penetration of the characteristics and it brings about, by endeavouring, the manifestation of the supramundane path.
Besides that it has the characteristic of penetrating the nature of objective phenomena, wisdom's function is to dispel the darkness of delusion (moha), which conceals the true nature of phenomena and is manifested as non-delusion (amoha). Be-cause of the words [uttered by The Buddha] "One who is men-tally concentrated knows and sees things according to reality: (A v.3)" its proximate cause is mental concentration (samādhi).
(e.g. Vism 436f)
Wisdom is only gained by giving and letting go for that is the only way to see: "This is suffering. This is the cause of suffering. This is the cessation of suffering. This is the path of training leading to cessastion of suffering.
Before going on to the supramundane right view (without stand), there is mudane right view to developed first, since right view beyond would be just paññāti (illusion) if not based on right stand at first place. When ever a liberated being would take a stand so that he could be understood within the world, he would take his stand on right view, a firm base where one can but on his next step.
[Note: This is a gift of Dhamma, not meant for commercial purpose or other low wordily gain by means of trade and exchange]
Dhithi means thought, idea. In pali it means dogma; theory; belief.
Panna means wise, endowed with knowledge, insight.
Dhithi is fabricated by the fabricated self.
Panna is not fabricated.
To differentiate dhithi from panna you have to know how dhithi arises, what is its cause and what is its cessation.
Once you know this, dhithi can cease and panna is attained.
Then you can easily differentiate between the two.
Why panna is not fabricated?
When you meditate and perception ceases, and even the state of neither-perception-nor-non-perception ceases, and even that same cessation ceases, and all perception ceases, so that even meditation itself ceases ... that is reality.
When observation of reality arises, that "observation of reality" is a fabrication, a not truth. Nonetheless, even though that "observation of reality" is a fabrication, a not truth, it really is not a fabrication, it is truth, it is panna.
When that "observation of reality" is put into words, these "words" are fabrications, not truths. Nonetheless, even though these "words" are fabrications, not truths, they really are not fabrications, they are truths, they are panna.
When "observation of reality" arises and this "observation of reality" is described with "words", even though this "observation of reality" and the "words describing reality" are fabrications, not truths, they really are not fabrications, they are truth, they are panna.
"Observation of reality" and "words describing reality" can be called "panna". Nonetheless, even though this "panna" is a fabrication, not truth, it really is not a fabrication, it is truth, it is panna.
When a person has panna, what is fabricated is not truth, but since it is being fabricated with panna, that which is fabricated is not a fabrication, it is truth.