The Two Types of Right View: Seeing Reality (Sammādiṭṭhi) (Part 2)

The perception of sankhāra dukkha (the suffering inherent in all conditioned phenomena) discussed yesterday is the forerunner view to the Path (pubbabhāga sammā-diṭṭhi, preliminary insight right view). It is the view immediately preceding the supramundane Path (lokuttara magga). When one attains this view and dies, they will be reborn in a heavenly realm, and before realizing they are in that realm, the Path consciousness will arise first. If a Buddha appears in the world, such a person who has attained this view will appear in the Buddha's mind. Therefore, it is crucial to strive to see sankhāra dukkha. If one sees sankhāra dukkha, even if they encounter the time of a Buddha's appearance, they will be the first to attain liberation. If dwelling in a dispensation without a Buddha, continuing the practice from sankhāra dukkha will lead directly from the Right View that sees sankhāra dukkha to the Right View that sees Nibbāna. The Right View that sees sankhāra dukkha is followed by the Right View that sees Nibbāna. Sammā-diṭṭhi and Magga (the Path) are the same. The wisdom that sees sankhāra dukkha cuts off future Dependent Origination (paṭiccasamuppāda). Therefore, seeing sankhāra dukkha even once or twice is beneficial; the more one sees it, the better. Just strive to see it. If one sees it abundantly, understand that the supramundane Path is imminent. The Sammā-diṭṭhi that sees sankhāra dukkha is the forerunner Sammā-diṭṭhi to the supramundane Path. So, when observing sankhāra dukkha arising and ceasing here and there—whether contemplating feeling (vedanā) and seeing only arising and passing away, or contemplating mind (citta) and seeing only arising and passing away—if the thought arises vividly in one's meditative awareness: "I have seen sankhāra dukkha abundantly now," then sankhāra dukkha is complete, and one is about to cross over to the unconditioned happiness (asaṅkhata sukha). Therefore, follow sankhāra dukkha until its end. Keep seeing whatever arises as sankhāra dukkha, or simply as arising and passing away. Practicing thus, sankhāra dukkha will cease. When sankhāra dukkha ceases, the task of the forerunner Sammā-diṭṭhi is finished. It too ceases, and the Path Sammā-diṭṭhi (Magga Sammā-diṭṭhi) arises. The Path Sammā-diṭṭhi encounters the unconditioned happiness (asaṅkhata sukha). "Unconditioned" (asaṅkhata) refers to Nibbāna, uncreated by anyone. "Happiness" (sukha) means bliss. Only by diligently seeking sankhāra dukkha will the insight Path (vipassanā magga) that sees sankhāra dukkha arise, followed by the supramundane Path (lokuttara magga) that sees the unconditioned happiness. Thus, understand this: Nibbāna is very near when one sees sankhāra dukkha; the arising of Path knowledge is also very near. After seeing sankhāra dukkha with Sammā-diṭṭhi, the Sammā-diṭṭhi that sees Nibbāna—the unconditioned happiness—arises. If one has not yet seen sankhāra dukkha, no matter how much one prays, they remain far from Nibbāna. Only upon seeing sankhāra dukkha does one cross to the unconditioned happiness. Seeing sankhāra dukkha is insight (vipassanā); seeing the unconditioned happiness is Path knowledge (magga ñāṇa). It is the seamless transition from insight knowledge to supramundane Path knowledge. When one sees sankhāra dukkha abundantly, understand that the doors to the lower realms (apāya) are closing, and Stream-entry (sotāpatti) is imminent. Why? Because Sammā-diṭṭhi is of two types: pubbabhāga vipassanā sammā-diṭṭhi (the preliminary insight right view) and magga sammā-diṭṭhi (the path right view). Pubbabhāga sammā-diṭṭhi is the initial Right View to be cultivated. Magga sammā-diṭṭhi arises only after practicing the preliminary pubbabhāga vipassanā sammā-diṭṭhi. When the forerunner Sammā-diṭṭhi culminates, the Stream-entry Path Sammā-diṭṭhi (sotāpatti magga sammā-diṭṭhi) arises. The Stream-entry Path is Sammā-diṭṭhi. Whether called Magga or Sammā-diṭṭhi, it is the same. Simply remember: after seeing sankhāra dukkha with Sammā-diṭṭhi, the Path Sammā-diṭṭhi arises. In one's own continuity of existence (santāna), all formations (sankhāra) are dukkha. If one looks to see this truth, the forerunner Sammā-diṭṭhi is assured. After that, only the supramundane Path Sammā-diṭṭhi remains to follow. "Ah, Nibbāna is so near!"—if you practice yourself, your own wisdom will declare this. Some say, "My wisdom is weak; I probably won't attain it." But however "weak" one's wisdom may seem, it can still know a slight itch, a slight pain, or a slight joy. That slight joy arises and then ceases. If you observe it afterward with wisdom, you’ll see that pleasant feeling (somanassa vedanā) too arises and passes away. Apply Sammā-diṭṭhi to joy: observe the arising and passing of pleasant feeling. Apply Sammā-diṭṭhi to sorrow: observe the arising and passing of unpleasant feeling (domanassa vedanā). When you look, you no longer see "unpleasant feeling" but only arising and passing away. That is seeing sankhāra dukkha. We all know joy and sorrow. When joy arises, look: is it still there or gone? Seeing it gone, you personally experience the little sankhāra dukkha perishing. Pubbabhāga vipassanā sammā-diṭṭhi (the forerunner insight right view) analyzes conditioned phenomena (sankhāra dhamma). "Analyzes" is a conventional term; it means seeing the arising and passing of sankhāra dukkha within one's own continuum. After seeing arising and passing away, the supramundane Path Sammā-diṭṭhi will follow. A practitioner striving for sankhāra dukkha will, through the very practice, transcend it without "seeing" it in a conventional sense. Not "seeing" here doesn’t mean ignorance (avijjā); it means it vanishes while being observed. As one observes, it disappears—sankhāra dukkha ceases (pariyososāne). When it ceases, magga sammā-diṭṭhi arises. This is the attainment of Stream-entry. When the Sammā-diṭṭhi that sees sankhāra dukkha is complete, the Path Sammā-diṭṭhi arises immediately afterward. At the moment sankhāra dukkha ceases, Path Sammā-diṭṭhi appears. To put it simply: when the perception of arising and passing ceases, Path knowledge arises. Venerable Dr. Ashin Parami See also: http://myakyunthar.blogspot.com/?m=1