Points to Note Regarding Wrong Views (Diṭṭhi)

I would like to present here the analysis provided by the commentary (Aṭṭhakathā) author in the Majjhimapaṇṇāsa Aṭṭhakathā, specifically in the explanation of the Dīghanakha Sutta. These are extremely important points that one should be aware of. If we speak collectively, the 62 types of wrong views are essentially just one type: Sakkāyadiṭṭhi (personality view). If we speak analytically and break them down to their essence, they become two types: Sassatadiṭṭhi (eternalism) and Ucchedadiṭṭhi (annihilationism). (Sakkāyadiṭṭhi = Sassatadiṭṭhi + Ucchedadiṭṭhi). According to this formula, everyone has diṭṭhi. Sakkāyadiṭṭhi is the root. Some lean more towards Sassatadiṭṭhi, while others lean more towards Ucchedadiṭṭhi. This is where they differ. Some even oscillate between both types alternately. However, one can only relinquish one belief and adopt another after letting go of the previous one. It is impossible for a single person to hold both beliefs simultaneously (Sassataṃ gahetvā tampi appahāya ucchedaṃ vā ekaccassa sassataṃ vā gahetuṃ na sakkā). By nature, a Sassata adherent has lesser fault (appa sāvajja) but is far from attaining Nibbāna (dandha virāga). An Uccheda adherent has greater fault (mahā sāvajja) but is nearer to attaining Nibbāna (khippa virāga). (Sassata = small fault + far; Uccheda = great fault + near) (Sassatadassanaṃ appasāvajjaṃ dandhavirāgaṃ, Ucchedadassanaṃ mahāsāvajjaṃ khip-pavirāgaṃ). A Sassatadiṭṭhi adherent believes in life/existence. They also believe in kamma. Because they believe in kamma, they perform many good deeds (kusala kamma) and avoid evil deeds. They hold the conviction that performing good deeds will lead to a good destination, and performing evil deeds will lead to a bad destination (duggati), so they are very afraid of the lower realms. Therefore, they perform many meritorious deeds and few evil deeds. They delight in the round of suffering (vaṭṭa). Delighting in vaṭṭa means delighting in a good existence. Desiring a good human life, to become a wealthy human, etc. – this fondness for an ideal existence is delighting in vaṭṭa. Their weakness is this: even if they meet a Buddha or an Arahant and hear Dhamma teachings on attaining Nibbāna, they lack enthusiasm. When teachings on the cessation of mind and matter (rūpa-nāma) are given, they think, "If mind and matter cease and I become extinguished, how will I experience the good results of the meritorious kamma I've done? This level [of practice] isn't necessary yet," and tend to take it lightly. They are the type who delight in vaṭṭa. They wish to enjoy themselves within the cycle. Therefore, remember that they are slow in Dhamma practice and far from Nibbāna. An Ucchedadiṭṭhi adherent also believes in life/existence. They also believe in kamma. However, they perform few good deeds and boldly commit evil deeds. They do not delight in vaṭṭa. They hold a cut-off view. They do not accept good and bad results. Thus, they perform many evil deeds. They do not favor teachings about prosperity in future lives. However, if such a person meets a Buddha or an Arahant and is taught in a way that appeals to them – "If you practice like this, you will attain Nibbāna, the cessation of mind and matter" – they will immediately start practicing. They won't care about anyone else. Once they start, they won't look back. Because they have a nature of decisive action, they are said to be quick in Dhamma and near to Nibbāna. They have no desire to delight in vaṭṭa. Therefore, based on this analysis, you can decide for yourself whether you are a Sassata type or an Uccheda type. The side that has more points matching you is your side. Only then will you know your own diṭṭhi and be able to relinquish it correctly. Otherwise, many people just talk vaguely about diṭṭhi without really knowing what it is. Characteristics of a Sassatadiṭṭhi Holder: · Believes in life/existence. · Believes in kamma. · Performs many good deeds, few evil deeds. · Delights in the round of suffering (vaṭṭa). · Slow in Dhamma, lesser fault, far from Nibbāna. Characteristics of a Ucchedadiṭṭhi Holder: · Believes in life/existence. · Believes in kamma. · Performs few good deeds, many evil deeds. · Does not delight in the round of suffering (vaṭṭa). · Quick in Dhamma, greater fault, near to Nibbāna. (Ma.III.144.) This is a summary of the explanatory notes analyzed in the Majjhimapaṇṇāsa Aṭṭhakathā, in the exposition of the Dīghanakha Sutta. By looking at this analysis, you can assess which type of diṭṭhi you lean towards. If one does not yet understand the nature of mind-matter and cause-effect, these diṭṭhis – one or the other – will be present in everyone. The difference is between a subtle, refined diṭṭhi and a coarse, harsh diṭṭhi. But everyone has their own diṭṭhi. We are not talking about extreme wrong views (micchādiṭṭhi) here, but rather these: Sakkāyadiṭṭhi, Sassatadiṭṭhi, Ucchedadiṭṭhi. Some refuse to even accept that they have diṭṭhi and try to stubbornly deny it, saying "I have no diṭṭhi." Just the fact that one assumes an "I" means the source of diṭṭhi is already present. It is because these types of diṭṭhi exist that one remains circling in saṃsāra but cannot reach the right path to Magga, Phala, and Nibbāna. Understand that Diṭṭhi, combined with ignorance (avijjā), intoxicates and confuses people, leads them to the wrong path, and blocks them from the right path. Craving (taṇhā) mistakes the wrong for the right, delights in it, longs for it, and craves it. So, one is happy in whatever existence arises. To remove diṭṭhi, one needs to know how it clings and its pattern. Where does diṭṭhi cling? It clings to the aggregates (khandhā). Why does it cling to the aggregates? Because one does not know the aggregates as they truly are. Why does one not know the aggregates? Because one does not understand Dependent Origination (Paṭiccasamuppāda) of the aggregates. The Dependent Origination of the aggregates refers to the causes for the aggregates and the process of their arising. The great circle is shown for clarity. It is simply a representation using a circle for the phenomena occurring in one's own body. To know that these phenomena are occurring and revolving in one's own mental continuum, to see cause and effect, and to be able to distinguish mind and matter, one needs to know and understand Paṭiccasamuppāda. Understanding the Dependent Origination of the aggregates leads to discerning mind and matter and seeing cause and effect. Since the work of Vipassanā is done to attain Nibbāna, let's say the beginning of Nibbāna is Stream Entry (Sotāpanna). If you want Nibbāna, you must work to achieve the four Paths (Magga). Even within the four Paths, if you haven't attained the first Path, Sotāpatti Magga, you cannot skip the remaining Paths. It's like climbing a ladder step by step. If you want to attain the first Magga, to become a Sotāpanna, you must practice Vipassanā. And if you are going to practice Vipassanā, you first need to know the proper sequence. As stated before: first remove diṭṭhi, then practice observing arising and passing away. Observing arising and passing away is practicing Vipassanā. But if you cannot properly remove diṭṭhi with clear understanding, then do not practice Vipassanā yet. Vipassanā practiced without first shedding diṭṭhi through understanding is called weak Vipassanā (dubbala vipassanā). The weak Vipassanā meditation method makes it difficult to attain Magga and Phala. Only Vipassanā practiced after shedding diṭṭhi through understanding is strong Vipassanā (bala va vipassanā). Only the strong Vipassanā meditation method makes it easy and quick to attain Magga and Phala. Therefore, to make Vipassanā strong, one must primarily focus first on purifying diṭṭhi (diṭṭhi visuddhi). To attain the first Magga, Sotāpatti Magga, among the four Paths, what must be abandoned, destroyed, and cut off? Diṭṭhi must be abandoned, destroyed, and cut off. If you can abandon and destroy diṭṭhi, doubt (vicikicchā) automatically goes away. It is stated in the Ratana Sutta that a Sotāpanna abandons three things: Sakkāyadiṭṭhi, Vicikicchā, and Sīlabbataparāmāsa. If you abandon just this one diṭṭhi from these three, the rest are included. There is no need to abandon them separately. Therefore, understand that if diṭṭhi is removed, everything else will be removed, so only by destroying diṭṭhi can one attain the first Path (pathama magga). Understand that working to remove diṭṭhi is doing the foundational work for attaining the first Magga, Sotāpanna. As said earlier, to remove diṭṭhi, you must identify where it clings. Where does diṭṭhi cling? It clings to all five aggregates. Why does it cling? Because one does not know the aggregates as they are. Among the five aggregates, it clings most to the Viññāṇakkhandhā (consciousness aggregate). Viññāṇakkhandhā is the mind. Therefore, remember clearly what some say: Diṭṭhi clings mostly to the mind. So, the understanding that should dawn is: to remove diṭṭhi, one must practice contemplation of the mind (cittānupassanā). A person with a tendency towards diṭṭhi and dull intellect should contemplate cittānupassanā. The Paṭisambhidāmagga Aṭṭhakathā explains this precisely: "Diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanā satipaṭṭhānaṃ visuddhimaggo" - For one of diṭṭhi-carita (tendency) and dull intellect, the Satipaṭṭhāna of cittānupassanā, which is not too analytical, is the path of purification. This is stated in accordance with the Buddha's intention, the Pali commentaries, and in line with the reality of the aggregates. Providing such references where encountered is to make it more firm and reliable. Without them, it might seem like writing based on mere opinion. To avoid this, one must write after careful examination. To summarize: Diṭṭhi mostly tends to cling to the mind. Thinking the mind is the soul, thinking the mind is one's spirit, thinking the mind is "I" or "my mind" – this is diṭṭhi clinging subtly. Thinking the mind is permanent. Thinking yesterday's mind and today's mind are the same. This is the Sassata view of permanence. Actually, within a single second, the mind arises and ceases countless, immeasurable times. But when one doesn't understand this perspective, thoughts like "Don't disturb my mind" arise, involving both ego-obsession and the assumption of permanence. Some others think that one mind moment has no connection to the next, that it arises as it wishes, thus falling into Ucchedadiṭṭhi. Whatever the case, speaking collectively as diṭṭhi, it clings mostly to the mind, to the Viññāṇakkhandhā among the five aggregates. Therefore, a person with a diṭṭhi tendency should develop cittānupassanā for the quickest removal of diṭṭhi. Citta means mind, anupassanā means repeated contemplation. Repeatedly contemplating the mind that arises in one's own mental continuum is cittānupassanā. The essence is: Diṭṭhi clings to the aggregates. It clings because one does not know the aggregates as they are. Because one does not understand mind-matter, cause-effect, and the Dependent Origination of the aggregates, one remains unaware of how the aggregates are manifesting. Among the five aggregates, it clings most to the Viññāṇakkhandhā, the mind. Therefore, if you want to quickly be free from diṭṭhi, practice contemplation of the mind (cittānupassanā). Dr. Ashin Parami