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Mithyatva means "false belief", and an important concept in Jainism and Hinduism.〔JL Jaini (Editor: FW Thomas), Outlines of Jainism, Jain Literature Society, Cambridge University Press Archive, page 94〕 Disappearance (''nivrtti'') is the necessary presupposition of ''mithyatva'' because what is falsely perceived ceases to exist with the dawn of right knowledge. ''Mithya'' or 'falsity', or ''mithyatva'' or 'falsity of the world', cannot be easily defined as 'indefinable', 'non-existent', 'something other than real', 'which cannot be proved, produced by avidya or as its effect', or as 'the nature of being perceived in the same locus along with its own absolute non-existence'. Mithyatva is a concept in Jainism distinguishing right knowledge from false knowledge, and parallels the concepts of ''Avidya'' in the Vedanta school of Hinduism, ''Aviveka'' in its Samkhya school, and ''Maya'' in Buddhism.〔JL Jaini (Editor: FW Thomas), Outlines of Jainism, Jain Literature Society, Cambridge University Press Archive, page 48-58〕 The opposite of ''Mithyatva'' (false belief) is ''Samyaktva'' (right belief).〔Robert Williams (1998), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-8120807754, page 47〕 ==Jainism== Mithyatva is an important concept on false knowledge in Jainism.〔JL Jaini (Editor: FW Thomas), Outlines of Jainism, Jain Literature Society, Cambridge University Press Archive, pages 48-64, 94-95〕 The Jaina scholar Hemachandra defined Mithyatva as "belief in false divinities, false gurus and false scriptures".〔 Jainism describes seven types of beliefs - ''mithyatva'', ''sasvadana-samyaktva'', ''mishra-mithyatva'', ''kashopashmika-samyaktva'', ''aupshamika-samyaktva'', ''vedak-samyaktva'' and ''kshayik-samyaktva''. ''Mithyatva'', meaning false or wrong belief, is the soul’s original and beginning less state of deluded world-view, at which stage the soul is in a spiritual slumber, unaware of its own bondage. ''Mithyatva'' or "false belief, delusion" are of five kinds in Jainism, according to one classification:〔〔P. M. Joseph (1997), Jainism in South India, International School of Dravidian Linguistics, ISBN 978-8185692234, page 415〕 #''Ekanta'' (one sided belief, not considering other sides or aspects for truth), #''Viparita'' (belief in the opposite of what is right), #''Vinaya'' (universally accepting all right or wrong belief/religion without examining them, attending only to conduct), #''Samsaya'' (when there is doubt whether a course is right or wrong, unsettled belief, skepticism), and #''Ajnana'' (indifference to right or wrong belief). Svetambara Jains classify categories of false belief under ''Mithyatva'' differently: ''Abhigrahika'' (belief limited to their own scriptures that they can defend, but refusing to study and analyse other scriptures); ''Anabhigrahika'' (belief that equal respect must be shown to all gods, teachers, scriptures); ''Abhiniviseka'' (belief of those who can discern but refuse to do so from preconceptions); ''Samsayika'' (state of hesitation or uncertainty between various conflicting, inconsistent beliefs); and ''Anabhogika'' (innate, default beliefs that a person has not thought through on one's own).〔Robert Williams (1998), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-8120807754, pages 47-48〕 Digambara Jains classify categories of false belief under ''Mithyatva'' into seven: ''Ekantika'' (absolute, one sided belief), ''Samsayika'' (uncertainty, doubt whether a course is right or wrong, unsettled belief, skepticism), ''Vainayika'' (belief that all gods, gurus and scriptures are alike), ''Grhita'' (belief derived purely from habits or default, no self analysis), ''Viparita'' (belief that true is false, false is true, everything is relative or acceptable), ''Naisargika'' (belief that living beings are devoid of consciousness and cannot discern right from wrong), ''Mudha-drsti'' (belief that violence and anger can tarnish or damage thoughts, divine, guru or dharma).〔 Mithyatva is one of three things, in Jainism, that are harmful stimuli and that distract a person from attaining right belief and correct knowledge. The other two things that distract, are ''Maya'' (deceit), and ''Nidana'' (hankering after fame and worldly pleasures).〔Robert Williams (1998), Jaina Yoga: A Survey of the Mediaeval Śrāvakācāras, Motilal Banarsidass, ISBN 978-8120807754, page 50〕 One Jaina text lists 28 kinds of ''mohaniya'' (deluding) ''karmas'' that prevent the true perception of reality and the purity of the soul, the ''darsana mohaniya karman'' which function to prevent a soul’s insight into its own nature and therefore, deemed destructive, are ''mithyatva karman''. The term, ''mithyatva'', meaning 'perversity', is generally used to denote the idea of ''avidya'' along with ''mithyadarsana'' or ''mithyadrsti'' (wrong view), ''darsanamoha'' (delusion of vision), ''moha'' (delusion) etc.;. The state of ''mithyatva'' is manifested as a fundamental tendency to see things other than as they really are (Tattva Sutra 8:9). Passions such as Aversion (dvesa) and Attachment (raga), which are also called pursuers from the limitless past (anantanubandhi), operate in conjunction with mithyatva. ''Mithyatva'' is the one-sided or perverted world-view which generates new layers of ''karma'' and considered in Jainism as the root of human arrogance. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Mithyatva」の詳細全文を読む スポンサード リンク
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