Attachment to Views (Diṭṭhi)

The term diṭṭhi refers to wrong views or false perceptions. When one deviates from the true nature of reality and instead grasps at misconceptions, this is called diṭṭhi. The Buddha expounded in the Brahmajāla Sutta of the Sīlakkhandhavagga that there are as many as sixty-two kinds of wrong views. The root of these wrong views lies in sakkāyadiṭṭhi—the view that takes the five aggregates as self. Before one can engage in the practice of vipassanā (insight meditation), sakkāyadiṭṭhi must first be eradicated. This view is the clinging to the obvious body and aggregates as “I”, “mine”, or “my self”. From the mistaken identification with “my body”, one comes to wrongly view “my form, my feeling, my perception, my formations, my consciousness.” However, in reality: Form is merely form—it is not “my form.” Feeling is merely feeling—it is not “my feeling.” Perception is merely perception—it is not “my perception.” Mental formations are merely formations—they are not “my formations.” Consciousness is merely consciousness—it is not “my consciousness.” When one understands and perceives this clearly through wisdom, sakkāyadiṭṭhi begins to fall away. By analyzing and dissecting the five aggregates, one uproots the wrong view. The body that is wrongly perceived as “mine” must be seen as a composite of five aggregates. Merely uttering “the five aggregates” is not enough to dispel the view. As long as one continues to perceive a person or being, sakkāyadiṭṭhi persists. One must be able to view one’s body or others’ bodies as nothing more than dhammas—phenomena that arise and pass away according to their nature. Some wrongly believe that observing diagrams or theoretical models is equivalent to abandoning view. But views do not reside in diagrams—they exist in one’s own clinging mind. Such diagrams are only symbolic representations of the dhammas occurring in one’s own aggregates. If a teacher points with a stick and asks, “Is consciousness the self?” and the student replies, “No, Venerable,” it doesn’t mean the view is eradicated. That is a superficial response. One must understand that what is called “my body” is merely an aggregate of dhammas. One must abandon all clinging to “I” or “mine.” Only then will true insight into the nature of reality arise. Reality (sabhāva-dhamma) is just the five aggregates of mentality and materiality (nāma-rūpa). There is no self. There is no “mine.” Clinging to self in relation to the aggregates is what is called sakkāyadiṭṭhi. This view must be discarded through knowledge before insight meditation begins. Only by seeing nāma and rūpa as impersonal processes can true insight be developed. Otherwise, one ends up meditating on “myself,” not on dhammas. If insight is attempted without removing diṭṭhi, it leads to weak and unprofitable insight. But insight following the removal of view becomes strong and powerful (balava vipassanā). Hence, the removal of view is essential for proper practice. In many cases, even while practicing vipassanā, people become more attached—to teachers, ideologies, meditation centers, or traditions. Despite outward attempts to abandon views, new attachments may form. One may even claim reverence for dhamma, while still clinging to personalities or institutions. Viewing others’ teachers or doctrines with disdain is itself a form of diṭṭhi. True Buddhist practice accepts the Dhamma regardless of who speaks it. If one believes their center or monastery is superior, this again creates bias and wrong views. Teachers and students may mutually reinforce each other’s attachment with phrases like “my disciple, my teacher,” strengthening identity-based views instead of eradicating them. One must see one’s aggregates as impersonal phenomena and discern reality as such through wisdom. Only then can the wrong view of self and soul (atta) be fully uprooted. When one sees reality as merely the arising and vanishing of dhammas, sakkāyadiṭṭhi fades away. This is to regard one’s body with detachment—like observing a stranger. When form arises, one must understand: “This is just material phenomena, arising and passing away.” When feeling arises, see: “Not I, not mine—just impermanent feeling.” If this wisdom is not clear, one may say, “The teacher says it is not self, but I am the one who feels pain!” This is evidence of clinging to atta. Wrong views must first be abandoned through clear knowledge. Otherwise, one will think, “I know, I see, I hear, I feel,” and will experience only more sorrow, grief, and craving. In vipassanā practice, whatever phenomena arise in the body should be observed with wisdom. When one sees these as impermanent and unsatisfactory, one is said to have insight into the arising and falling nature of reality. One cannot perceive the true nature by simply watching the external physical body with the eye. Only by observing the arising and dissolving of mental phenomena through wisdom (paññā) can one see the dhamma. Sensations like pain, burning, aching, itching, or numbness are just mental phenomena arising based on the body. Thoughts, emotions, cravings, and aversions are also mental phenomena. Happiness, suffering, and neutral feelings are likewise just phenomena. When observed carefully, all these phenomena are seen as insubstantial, arising and ceasing. One sees greed arise and cease—this is “arising and dissolution.” One sees anger arise and vanish—this too is just impermanence. Insight meditation means observing mental phenomena (nāma-dhamma) with wisdom. The phenomena are the object of observation, and wisdom is the observer. It is not “I am observing,” but rather wisdom observing mental events. Seeing the arising and vanishing of these mental states is true insight. When one recognizes this, wrong view is already distancing itself through wisdom. Ultimately, it is the Dhamma that performs this task—not the person. With consistent observation, the Dhamma will do the work of uprooting view. When sakkāyadiṭṭhi is eradicated, the two extreme views—eternalism (sassata-diṭṭhi) and annihilationism (uccheda-diṭṭhi)—also fall away. The Buddha taught that these two arise only when sakkāyadiṭṭhi is present. Hence, if sakkāyadiṭṭhi is destroyed, all views will be purified.