the body in being, the existing body or group (= -nikāya q.v.); as a t.t. in P. psychology almost equal to individuality; identified with the five khandhas MN.i.299; SN.iii.159; SN.iv.259; AN.ii.34; Thig.170, Thig.239; Dhs-a.348. See also DN.iii.216 (cp. Dial. Pv.iii.216#1); AN.iii.293, AN.iii.401; Mnd.109.
-diṭṭhi theory of soul, heresy of individuality, speculation as to the eternity or otherwise of one’s own individuality MN.i.300 = MN.iii.17 = DhS.1003, SN.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. The same explanation, at greater length, in the Diṭṭhigata Sutta (Pts.i.143–Pts.i.151). As delusions about the soul or ghost can arise out of four sorts of bias (see abhinivesa) concerning each of the five khandhas we have twenty kinds of s˚ diṭṭhi: fifteen of these are kinds of sakkāya-vatthukā sassata-diṭṭhi, and five are kinds of s˚-vatthukā uccheda-diṭṭhi (ibid. 149, 150) Gods as well as men are s˚ pariyāpannā SN.iii.85; and so is the eye, Dhs-a.308. When the word diṭṭhi is not expressed it is often implied, Thig.199, Thig.339; Snp.231 S˚ diṭṭhi is the first Bond to be broken on entering the Path (see saṃyojana); it is identical with the fourth kind of Grasping (see upādāna); it is opposed to Nibbāna, SN.iv.175; is extinguished by the Path, MN.i.299; SN.iii.159; SN.iv.260; and is to be put away by insight Dhs-a.346
■ See further: DN.iii.234; AN.iii.438; AN.iv.144 sq.; Kv.81; Snp.950; Dhs.1003; and on term Dhs translation § 1003; K.S. iii.80, n. 3. -nirodha the destruction of the existing body or of individuality AN.ii.165 sq. AN.iii.246; DN.iii.216. -samudaya the rise of individuality DN.iii.216; Mnd.109.
sat + kāya, cp. BSk. satkāya Divy.46; Avs.i.85. See on expln of term Mrs. Rh. D. in J.R.A.S. 1894, 324; Franke Dīgha translation p. 45; Geiger
§ 24#1; Kern.