user13375: The Four Noble Truths include the Noble Eightfold Path which importantly includes “right view” as the first step on that path.
However, it is said in Snp 4.5 that a Realized One does not hold any “views” nor declare any view foremost:

“Whoever should take to himself certain views, thinking them best,
supreme in the world, and hence he proclaims all others as low— by
this he does not become free from disputes.“

Is the “right view” as described in the Noble Eightfold Path the same kind of “view” that is described in Snp 4.5? If so, does this mean that a Realized One abandons the right view of the Noble Eightfold path??
If not, then what is a “view” as described in Snp 4.5 and how is it different from the “right view” of the Noble Eightfold path?
It has been pointed out (quite astutely!) that the "right view" of the Noble Eightfold path can be divided into two. (MN 117) There is the right view with effluents and the right view without. Are either one of these, both, or neither the same type of "views" as described in Snp 4.5?
Also, the Buddha often described things with the adjective “foremost”; does this mean those things so described were not “views” as meant in Snp 4.5?

user10100: Enlightenment is important for reading Sutta, or at least memorizing. Actually, the noble one in love with memorizing Sutta, so it's same ^.^

It’s been asserted that the Four Noble Truths were profound universal truths as described in AN 3.136. The Four Noble Truths include the Noble Eightfold Path which importantly includes “right view” as the first step on that path.

In DN22 SammaDitthi of SaccaPabba, right view is professional understanding of the four noble truth.
The right view is a factor of knower, 4 noble truth is the object.

However, it is said in Snp 4.5 that a Realized One does not hold any “views” nor declare any view foremost:
“Whoever should take to himself certain views, thinking them best, supreme in the world, and hence he proclaims all others as low— by this he does not become free from disputes.“

Holding means clinging, craving, addict.
Holding  on View means DitthUpadana.
Upadana must arising with  Delusion, Shamelessness, Fearlessness, Restlessness and having clinging-object which receive via 6 doors by  contact, feeling, perception, intention, one-pointedness, life,  attention, thinking, keeping thinking, decision, keeping trying, (sometime maybe conceit or wrong view or Sloth (mind) and torpor (body)).
But the right view can't arise with above factors. The right view must arise with wholesome Nama.
sobhana-sadharana cetasika
(Beautiful Ones - 19 which arise with all whole some mind)

saddha = faith, confidence
sati = mindfulness, attentiveness
hiri = moral shame
ottappa = moral dread
alobha = non-attachment, greedlessness, generosity
adosa = hatelessness, goodwill
tatramajjhattata = equanimity, mental balance
kaya-passaddhi = tranquility of mental concomitants
citta-passaddhi = tranquility of consciousness
kaya-lahuta = agility or lightness of mental concomitants
citta-lahuta = agility or lightness of consciousness
kaya-muduta = elasticity of mental concomitants
citta-muduta = elasticity of consciousness
kaya-kammannata = adaptability of mental concomitants
citta-kammannata = adaptability of consciousness
kaya-pagunnata = proficiency of mental concomitants
citta-pagunnata = proficiency of consciousness
kayujjukata = uprightness of mental concomitants
cittujjukata = uprightness of consciousness

virati cetasika
(Abstinences - 3)

samma-vacca = right speech
samma-kammanta = right action
samma-ajiva = right livelihood

appamanna cetasika
(Illimitables - 2)

karuna = compassion
mudita = sympathetic joy

pannindriya (1)

pannindriya = wisdom or insight

1.phassa = contact or mental impression
2.vedana = feeling
3.sanna = perception
4.cetana = volition or intention
5.ekaggata = one – pointedness, concentration (samadhi)
6.jivitindriya = vitality or psychic life
7.manasikara = attention or advertence
1.vitakka = initial application or thought conception
2.vicara = sustained application or discursive thinking
3.adhimokkha = decision or determination
4.viriya = effort or energy or exertion
5.piti = rapture or interest
6.chanda = wish, desire or will
So, you can notice the difference of your mind by analysis it's factors. However, it is hard for people who have no skill in wholesome meditation especially concentration meditation because it is the base of soft analysis (first step of the insight meditation).
See https://www.bdcu.org.au/bddronline/bddr12no5/bddr12no5.html

Is the “right view” as described in the Noble Eightfold Path the same kind of “view” that is described in Snp 4.5?

Yes.

If so, does this mean that a Realized One abandons a profound universal truth which is true whether a Realized One arises or not??
If not, then what is a “view” as described in Snp 4.5 and how is it different from the “right view” of the Noble Eightfold path?

Yes, in meaning "abandons clinging on a profound universal truth".
No, in meaning "thinking of  a profound universal truth".
The noble one can know both wrong view and right view, but they understand the truth of them without addict, clinging, craving on the wrong view.
To analysis them see above factor list to analysis each mind whether wholesome or unwholesome by checking it's factors.

Also, the Buddha often described things with the adjective “foremost”; does this mean those things so described were not “views” as meant in Snp 4.5?

It is about 4 bias. When one is clinging on a view and deny other views without understanding the truth, they may decide the right as wrong.
For the example, one decide to cling whether "there is no next life" only, but if it is possible, he miss the truth. Or one decide to cling whether  "there must be next life" only, but if it is impossible, he miss the truth. Then when they meet each other, they will argue and fight each other "all me right, all you wrong" without trying to understand the truth.
This is basic explanation. It is more very complex and advance for the insight meditation. We study and practice each mind moment in trillion times arising per second whether "which is wholesome? which is unwholesome? Which is 3 characteristics". And for this very big data analysis, we practice advance concentration meditation.

user21029: 
"Monks, I will teach you the Dhamma compared to a raft, for the
purpose of crossing over, not for the purpose of holding onto. Listen
& pay close attention. I will speak."
"And what should the man do in order to be doing what should be done
with the raft? There is the case where the man, having crossed over,
would think, 'How useful this raft has been to me! For it was in
dependence on this raft that, making an effort with my hands & feet, I
have crossed over to safety on the further shore. Why don't I, having
dragged it on dry land or sinking it in the water, go wherever I
like?' In doing this, he would be doing what should be done with the
raft. In the same way, monks, I have taught the Dhamma compared to a
raft, for the purpose of crossing over, not for the purpose of holding
onto. Understanding the Dhamma as taught compared to a raft, you
should let go even of Dhammas, to say nothing of non-Dhammas."


MN 22

The noble eightfold path is a fabrication.  The arahant has gone beyond. But he might still use it as its evident from this sutta :
"Then which things should an arahant attend to in an appropriate way?"

"An arahant should attend in an appropriate way to these five
clinging-aggregates as inconstant, stressful, a disease, a cancer, an
arrow, painful, an affliction, alien, a dissolution, an emptiness,
not-self. Although, for an arahant, there is nothing further to do,
and nothing to add to what has been done, still these things — when
developed & pursued — lead both to a pleasant abiding in the
here-&-now and to mindfulness & alertness."

Snp 4.5 is describing someone who has gone beyond :

A brahman not led
by habits or practices,
gone to the beyond
—Such—
doesn’t fall back.


user21010: Even today, in English, there are two distinctly different, even opposite meanings of the word "view". In one view we see with our eyes -- in other words, gaining direct knowledge through an experience. In the other view we see only with our mind's eye -- in other words we think something. The first is literal, the second uses the literal as a metaphor to describe something figurative. I would suggest that the suttas you cite are using the word diṭṭhi in the same way.
It is possible for the second kind of view to equate to the first. We can see, with the mind's eye, something we have experienced directly. If we literally saw something, we later have it in mind. Or maybe we literally felt something or tasted something -- still direct knowledge -- and later we imagine that experience. In all those cases we would still have the first kind of view, drawn from direct experience, as long as we don't overlay the experience with opinions about it.
It is also possible for the second kind of view to have no equating to the first kind. In this case we can also call it 'an opinion'. It is not based on actual direct experience, but it is based on imagination alone, concocted from things others tell us, or what we have read, or -- as in the Kalama Sutta -- what seems logical to us, or even what our teacher told us.

by reports, by legends, by traditions, by scripture, by logical
conjecture, by inference, by analogies, by agreement through pondering
views, by probability, or by the thought, "This contemplative is our
teacher."

The "right view" of the path is the first kind: drawn from direct experience. The "view" in Snp 4.5 is the second kind: an opinion. It is easily distinguished by the sign the Buddha provides in the lines you quoted: the holder of the view tells others their opinions are low, and those views result in disputes.
But also note that, according to MN 117, there is more than one kind of "right view":

And what is right view? Right view, I tell you, is of two sorts: There
is right view with effluents, siding with merit, resulting in
acquisitions [of becoming]; there is right view that is noble, without
effluents, transcendent, a factor of the path.

As for "the foremost" I think we might need examples of suttas where you think the term might relate to "views".

13375: <p>The Four Noble Truths include the Noble Eightfold Path which importantly includes “right view” as the first step on that path.</p>
<p>However, it is said in Snp 4.5 that a Realized One does not hold any “views” nor declare any view foremost:</p>
<blockquote>
<p>“Whoever should take to himself certain views, thinking them best,
supreme in the world, and hence he proclaims all others as low— by
this he does not become free from disputes.“</p>
</blockquote>
<p>Is the “right view” as described in the Noble Eightfold Path the same kind of “view” that is described in Snp 4.5? If so, does this mean that a Realized One abandons the right view of the Noble Eightfold path??</p>
<p>If not, then what is a “view” as described in Snp 4.5 and how is it different from the “right view” of the Noble Eightfold path?</p>
<p>It has been pointed out (quite astutely!) that the &quot;right view&quot; of the Noble Eightfold path can be divided into two. <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">(MN 117)</a> There is the right view with effluents and the right view without. Are either one of these, both, or neither the same type of &quot;views&quot; as described in Snp 4.5?</p>
<p>Also, the Buddha often described things with the adjective “foremost”; does this mean those things so described were not “views” as meant in Snp 4.5?</p>
 10100: <p>Enlightenment is important for reading Sutta, or at least memorizing. Actually, the noble one in love with memorizing Sutta, so it's same ^.^</p>
<blockquote>
<p>It’s been asserted that the Four Noble Truths were profound universal truths as described in AN 3.136. The Four Noble Truths include the Noble Eightfold Path which importantly includes “right view” as the first step on that path.</p>
</blockquote>
<p>In DN22 SammaDitthi of SaccaPabba, right view is professional understanding of the four noble truth.</p>
<p>The right view is a factor of knower, 4 noble truth is the object.</p>
<blockquote>
<p>However, it is said in Snp 4.5 that a Realized One does not <strong>hold any “views”</strong> nor declare any view foremost:</p>
<p>“Whoever should take to himself certain views, thinking them best, supreme in the world, and hence he proclaims all others as low— by this he does not become free from disputes.“</p>
</blockquote>
<p>Holding means clinging, craving, addict.</p>
<p>Holding  on View means DitthUpadana.</p>
<p>Upadana must arising with  Delusion, Shamelessness, Fearlessness, Restlessness and having clinging-object which receive via 6 doors by  contact, feeling, perception, intention, one-pointedness, life,  attention, thinking, keeping thinking, decision, keeping trying, (sometime maybe conceit or wrong view or Sloth (mind) and torpor (body)).</p>
<p><strong>But the right view can't arise with above factors. The right view must arise with wholesome Nama.</strong></p>
<p>sobhana-sadharana cetasika
(Beautiful Ones - 19 which arise with all whole some mind)</p>
<ol>
<li>saddha = faith, confidence</li>
<li>sati = mindfulness, attentiveness</li>
<li>hiri = moral shame</li>
<li>ottappa = moral dread</li>
<li>alobha = non-attachment, greedlessness, generosity</li>
<li>adosa = hatelessness, goodwill</li>
<li>tatramajjhattata = equanimity, mental balance</li>
<li>kaya-passaddhi = tranquility of mental concomitants</li>
<li>citta-passaddhi = tranquility of consciousness</li>
<li>kaya-lahuta = agility or lightness of mental concomitants</li>
<li>citta-lahuta = agility or lightness of consciousness</li>
<li>kaya-muduta = elasticity of mental concomitants</li>
<li>citta-muduta = elasticity of consciousness</li>
<li>kaya-kammannata = adaptability of mental concomitants</li>
<li>citta-kammannata = adaptability of consciousness</li>
<li>kaya-pagunnata = proficiency of mental concomitants</li>
<li>citta-pagunnata = proficiency of consciousness</li>
<li>kayujjukata = uprightness of mental concomitants</li>
<li>cittujjukata = uprightness of consciousness</li>
</ol>
<p>virati cetasika
(Abstinences - 3)</p>
<ol>
<li>samma-vacca = right speech</li>
<li>samma-kammanta = right action</li>
<li>samma-ajiva = right livelihood</li>
</ol>
<p>appamanna cetasika
(Illimitables - 2)</p>
<ol>
<li>karuna = compassion</li>
<li>mudita = sympathetic joy</li>
</ol>
<p>pannindriya (1)</p>
<ol>
<li>pannindriya = wisdom or insight</li>
</ol>
<p>1.phassa = contact or mental impression
2.vedana = feeling
3.sanna = perception
4.cetana = volition or intention
5.ekaggata = one – pointedness, concentration (samadhi)
6.jivitindriya = vitality or psychic life
7.manasikara = attention or advertence</p>
<p>1.vitakka = initial application or thought conception
2.vicara = sustained application or discursive thinking
3.adhimokkha = decision or determination
4.viriya = effort or energy or exertion
5.piti = rapture or interest
6.chanda = wish, desire or will</p>
<p><strong>So, you can notice the difference of your mind by analysis it's factors. However, it is hard for people who have no skill in wholesome meditation especially concentration meditation because it is the base of soft analysis (first step of the insight meditation).</strong></p>
<p>See <a href="https://www.bdcu.org.au/bddronline/bddr12no5/bddr12no5.html" rel="nofollow noreferrer">https://www.bdcu.org.au/bddronline/bddr12no5/bddr12no5.html</a></p>
<blockquote>
<p>Is the “right view” as described in the Noble Eightfold Path the same kind of “view” that is described in Snp 4.5?</p>
</blockquote>
<p>Yes.</p>
<blockquote>
<p>If so, does this mean that a Realized One abandons a profound universal truth which is true whether a Realized One arises or not??</p>
<p>If not, then what is a “view” as described in Snp 4.5 and how is it different from the “right view” of the Noble Eightfold path?</p>
</blockquote>
<p>Yes, in meaning &quot;abandons clinging on a profound universal truth&quot;.</p>
<p>No, in meaning &quot;thinking of  a profound universal truth&quot;.</p>
<p>The noble one can know both wrong view and right view, but they understand the truth of them without addict, clinging, craving on the wrong view.</p>
<p>To analysis them see above factor list to analysis each mind whether wholesome or unwholesome by checking it's factors.</p>
<blockquote>
<p>Also, the Buddha often described things with the adjective “foremost”; does this mean those things so described were not “views” as meant in Snp 4.5?</p>
</blockquote>
<p>It is about 4 bias. When one is clinging on a view and deny other views without understanding the truth, they may decide the right as wrong.</p>
<p><strong>For the example, one decide to cling whether &quot;there is no next life&quot; only, but if it is possible, he miss the truth. Or one decide to cling whether  &quot;there must be next life&quot; only, but if it is impossible, he miss the truth. Then when they meet each other, they will argue and fight each other &quot;all me right, all you wrong&quot; without trying to understand the truth.</strong></p>
<p>This is basic explanation. It is more very complex and advance for the insight meditation. We study and practice each mind moment in trillion times arising per second whether &quot;which is wholesome? which is unwholesome? Which is 3 characteristics&quot;. And for this very big data analysis, we practice advance concentration meditation.</p>
 21029: <blockquote>
<p>&quot;Monks, I will teach you the Dhamma compared to a raft, for the
purpose of crossing over, not for the purpose of holding onto. Listen
&amp; pay close attention. I will speak.&quot;</p>
<p>&quot;And what should the man do in order to be doing what should be done
with the raft? There is the case where the man, having crossed over,
would think, 'How useful this raft has been to me! For it was in
dependence on this raft that, making an effort with my hands &amp; feet, I
have crossed over to safety on the further shore. Why don't I, having
dragged it on dry land or sinking it in the water, go wherever I
like?' In doing this, he would be doing what should be done with the
raft. In the same way, monks, I have taught the Dhamma compared to a
raft, for the purpose of crossing over, not for the purpose of holding
onto. Understanding the Dhamma as taught compared to a raft, you
should let go even of Dhammas, to say nothing of non-Dhammas.&quot;</p>
</blockquote>
<ul>
<li>MN 22</li>
</ul>
<p>The noble eightfold path is a fabrication.  The arahant has gone beyond. But he might still use it as its evident from this sutta :</p>
<p>&quot;Then which things should an arahant attend to in an appropriate way?&quot;</p>
<blockquote>
<p>&quot;An arahant should attend in an appropriate way to these five
clinging-aggregates as inconstant, stressful, a disease, a cancer, an
arrow, painful, an affliction, alien, a dissolution, an emptiness,
not-self. <strong>Although, for an arahant, there is nothing further to do,
and nothing to add to what has been done</strong>, still these things — when
developed &amp; pursued — lead both to a pleasant abiding in the
here-&amp;-now and to mindfulness &amp; alertness.&quot;</p>
</blockquote>
<p>Snp 4.5 is describing someone who has gone beyond :</p>
<blockquote>
<p>A brahman not led</p>
<p>by habits or practices,</p>
<p>gone to the beyond</p>
<p>—Such—</p>
<p>doesn’t fall back.</p>
</blockquote>
 21010: <p>Even today, in English, there are two distinctly different, even opposite meanings of the word &quot;view&quot;. In one view we see with our eyes -- in other words, gaining direct knowledge through an experience. In the other view we see only with our mind's eye -- in other words we think something. The first is literal, the second uses the literal as a metaphor to describe something figurative. I would suggest that the suttas you cite are using the word <em>diṭṭhi</em> in the same way.</p>
<p>It is possible for the second kind of view to equate to the first. We can see, with the mind's eye, something we have experienced directly. If we literally saw something, we later have it in mind. Or maybe we literally felt something or tasted something -- still direct knowledge -- and later we imagine that experience. In all those cases we would still have the first kind of view, drawn from direct experience, as long as we don't overlay the experience with opinions about it.</p>
<p>It is also possible for the second kind of view to have no equating to the first kind. In this case we can also call it 'an opinion'. It is not based on actual direct experience, but it is based on imagination alone, concocted from things others tell us, or what we have read, or -- as in the <a href="https://www.accesstoinsight.org/tipitaka/an/an03/an03.065.than.html" rel="nofollow noreferrer">Kalama Sutta</a> -- what seems logical to us, or even what our teacher told us.</p>
<blockquote>
<p>by reports, by legends, by traditions, by scripture, by logical
conjecture, by inference, by analogies, by agreement through pondering
views, by probability, or by the thought, &quot;This contemplative is our
teacher.&quot;</p>
</blockquote>
<p>The &quot;right view&quot; of the path is the first kind: drawn from direct experience. The &quot;view&quot; in Snp 4.5 is the second kind: an opinion. It is easily distinguished by the sign the Buddha provides in the lines you quoted: the holder of the view tells others their opinions are low, and those views result in disputes.</p>
<p>But also note that, according to <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">MN 117</a>, there is more than one kind of &quot;right view&quot;:</p>
<blockquote>
<p>And what is right view? Right view, I tell you, is of two sorts: There
is right view with effluents, siding with merit, resulting in
acquisitions [of becoming]; there is right view that is noble, without
effluents, transcendent, a factor of the path.</p>
</blockquote>
<p>As for &quot;the foremost&quot; I think we might need examples of suttas where you think the term might relate to &quot;views&quot;.</p>
