Is Samma Dithi Right understanding or Right view? Name and expound on the methods meant for Samma-Dithi. Is it Right view or Right understanding?
Diṭṭhi in Pali literally means &quot;sight&quot;, but here it is used to mean view, belief, dogma, theory, speculation.
Sammā diṭṭhi means Right View.
There are many other words in the PTS Pali-English Dictionary which may be used for &quot;understanding&quot; in different contexts, but diṭṭhi is not one of them.
From PTS Pali-English Dictionary on Diṭṭhi:

Diṭṭhi Diṭṭhi (f.) [Sk. dṛṣṭi; cp. dassana] view, belief, dogma,
theory, speculation, esp. false theory, groundless or unfounded
opinion.

From Pali Kanon: Manual of Buddhist Terms and Doctrines:

(lit. 'sight'; Ö dis, to see): view, belief, speculative opinion,
insight.
If not qualified by sammā, 'right', it mostly refers to wrong and evil
view or opinion, and only in a few instances to right view,
understanding or insight (e.g. ditthi-ppatta, q.v.; ditthi-visuddhi,
purification of insight; ditthi-sampanna, possessed of insight).
Wrong or evil views (ditthi or micchā-ditthi) are declared as utterly
rejectable for being a source of wrong and evil aspirations and
conduct, and liable at times to lead man to the deepest abysses of
depravity, as it is said in A. I, 22:
&quot;No other thing than evil views do I know, o monks, whereby to such an
extent the unwholesome things not yet arisen arise, and the
unwholesome things already arisen are brought to growth and fullness.
No other thing than evil views do I know, whereby to such an extent
the wholesome things not yet arisen are hindered in their arising, and
the wholesome things already arisen disappear. No other thing than
evil views do I know, whereby to such an extent human beings at the
dissolution of the body, at death, are passing to a way of suffering,
into a world of woe, into hell.&quot; Further in A. I, 23: &quot;Whatever a man
filled with evil views performs or undertakes, or whatever he
possesses of will, aspiration, longing and tendencies, all these
things lead him to an undesirable, unpleasant and disagreeable state,
to woe and suffering.&quot;
From the Abhidhamma (Dhs) it may be inferred that evil views, whenever
they arise, are associated with greed (s. Tab. I. 22, 23, 26, 27).
Numerous speculative opinions and theories, which at all times have
influenced and still are influencing mankind, are quoted in the
sutta-texts. Amongst them, however, the wrong view which everywhere,
and at all times, has most misled and deluded mankind is the
personality-belief, the ego-illusion. This personality-belief
(sakkāya-ditthi), or ego-illusion (atta-ditthi), is of 2 kinds:
eternity-belief and annihilation-belief.
Eternity-belief (sassata-ditthi) is the belief in the existence of a
persisting ego-entity, soul or personality, existing independently of
those physical and mental processes that constitute life and
continuing even after death.
Annihilation-belief (uccheda-ditthi), on the other hand, is the belief
in the existence of an ego-entity or personality as being more or less
identical with those physical and mental processes, and which
therefore, at the dissolution at death, will come to be annihilated. -
For the 20 kinds of personality-belief, see sakkāya-ditthi.
Now, the Buddha neither teaches a personality which will continue
after death, nor does he teach a personality which will be annihilated
at death, but he shows us that 'personality', 'ego', 'individual',
'man', etc., are nothing but mere conventional designations
(vohāra-vacana) and that in the ultimate sense (s. paramattha-sacca)
there is only this self-consuming process of physical and mental
phenomena which continually arise and again disappear immediately.
&quot;The Perfect One is free from any theory (ditthigata), for the Perfect
One has seen what corporeality is, and how it arises and passes away.
He has seen what feeling ... perception ... mental formations ...
consciousness are, and how they arise and pass away. Therefore I say
that the Perfect One has won complete deliverance through the
extinction, fading away, disappearance, rejection and casting out of
all imaginings and conjectures, of all inclination to the 'vain-glory
of 'I' and 'mine.&quot; (M. 72).