'jig par sla tshod

[satkayadrshti] view of the transitory collection, the belief in the transitory collection [as possessing a self-entity]. View based on perishable aggregates. Grasping to the self as being permanent and self-existing [positing a concrete, self reality based on the notions of "I" and "mine"] [RY]

'jig lta view of/ to view the perishable collection [of the mind-body aggregates to be a self with ultimate existence]; to view with na�ve realism; to regard the transitory aggregates of the body-mind to be real [RB]

to view/ view with naive realism, regarding the transitory aggregates of the mind-body to be real [RY]

satkayadrshti, view of a transitory collection as possessing a self-entity [IW]

satkayadrshti, view of a transitory collection as as possessing a self-entity [View based on perishable aggregates grasping the self as being permanent and self-existing (positing a concrete, self reality based on the notions of "i" and "mine"). view of atransitory collection as permanent, futile view, perishable view - (satkagadrsti) futile view, view to be impermanent, wrong view of the personality, wrong view believing in a real "I" in the perishable aggregates, futile view, belief in a transitory collection, (parikalpitasatkagadrsti) intellectual futile view, intellectual futile view 'jig ltar [IW]

doctrine of regarding everything as destructible [JV]

to regard the transitory collection; the belief concerning the transitory collection [RY]

View of transient body, or transient view. DKC

Discussion

The view of the five aggregates of grasping as "me" or "mine." It is one of the three fetters (kun sbyor gsum), the fetters, and the five views. It is also one of the ten kernels.

The etymology of the word is described differently in the Theravada and Northern traditions. In Theravada texs, it is often translated as "personality view." In the Northern tradition, especially as preserved in Tibet, the term is generally explained according to Master Vasubandhu's presentation. As is said in the Treasury of Manifest Dharma:

"Viewing me or mine is view of transient body. As it disintegrates, it is transient. As it is collected it is a body. This means that it is called many and an aggregate. This is transient, and it is also a body, so it is the transient body: it is the five aggregates of grasping."

Many translators translate the Tibetan word "tshogs" here as collection. While this is faithful to the Tibetan tradition, it seems further away from the Theravada presentations of the word and also further away from the Sanskrit word satkāyadṛṣṭi. The second part of the Sanskrit word, kaya, means both body and collection. Since the English word "body" can also be used with both meanings (word-buffs might be interested in comparing Monier-Williams entries for kaya with the entry for "body" in the OED), it seems reasonable to use the English word body instead. Note that the Tibetan words for body, lus and gzugs po, do not carry such a meaning and could not be used in this context. DKC