I summarized what I thought about mundane samma ditthi.
This is the list of ten types mundane samma ditthi.
1. atthi dinnaṁ
2. atthi yiṭṭhaṁ
3. atthi hutaṁ
4. atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko
5. atthi ayaṁ loko
6. atthi paro loko
7. atthi mātā
8. atthi pitā
9. atthi sattā opapātikā
10. atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī
I have categorized it into three as follows:
### Kamma
The 1st, 2nd, and 4th entries deal with kamma.
– atthi dinnaṁ
– atthi yiṭṭhaṁ
Punna kamma has three categories: dana, sila, and bhavana. The 1st and 2nd entries represent the two most fundamental moral principles for living beings: giving to others and being grateful for what one has received from others. These two principles generally encompass meritorious actions. (The 4th entry deals with sila and bhavana.)
The law of kamma guarantees that good deeds will be rewarded, whether the reward comes immediately or later, when the appropriate conditions (paccaya) are met. This also applies to bad deeds.
Based on this, we can perform good deeds not based on immediate outcomes but on natural moral principles. This understanding allows us to refrain from reacting angrily to seemingly unjust situations, as they are the result of one’s own past bad kamma coming to fruition.
The law of kamma does not follow the typical cause-and-effect analysis derived from observing the sequence of events, which often leads to viewing revenge as justice. However, with mundane samma ditthi, we are not blinded by immediate appearances and can understand the essence of events based on natural moral principles. The notion of implementing justice is an illusion because, from a long-term perspective, justice is always guaranteed (but only with proper conditions).
– atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko
The 4th entry states that fundamental moral principles are included in natural laws, and the future depends on the choices we make in the present. However, the realization of kamma involves a certain rule called paccaya, and until this condition is fulfilled, the result (vipaka) will not manifest. Thus, we have two types of choices at this stage: choosing what kind of kamma to perform and choosing how to change the conditions (paccaya).
It also implies that no one can take responsibility for another person’s actions because no one can perform kamma on behalf of someone else or experience the results (vipaka) of another’s actions. This is the basis of sila and bhavana.
Attā hi attanō nāthō,
One is one’s own refuge,
kō hi nāthō parō siyā?
How can another be a refuge to one?
### Manomaya Kaya
The 5th, 6th, 7th, 8th, 9th entries deal with manomaya kaya.
– atthi ayaṁ loko
– atthi paro loko
5th and 6th discuss separate layers for the animal realm and human realm. If there weren’t, there would be no need to differentiate between ayam loko and paro loko. These separate layers imply that the manomaya kaya (mind-made body) can exist independently of the physical body after death. In other words, these entries is about the mechanism by which the manomaya kaya is separated from the physical body.
– atthi mātā
– atthi pitā
7th and 8th highlight the special reasons for the existence of mother and father. This is related to the rarity and preciousness of a human manomaya kaya (gandabba) obtaining a physical body. Therefore, the kamma done towards parents is not equal to that done towards ordinary people. Understanding this is equivalent to understanding the mechanism by which the manomaya kaya obtains a physical body.
– atthi sattā opapātikā
9th states that the general form of existence for all beings is the manomaya kaya. This has two major implications.
First, the scope of life extends beyond mere cellular molecules to levels finer than atoms. Second, the manomaya kaya is the primary body, and the physical body is secondary.
### Purification of Mind
The 3rd and 10th entries deal with the purification of mind
– atthi hutaṁ
3rd discusses the relationship between meritorious actions and the level of mind. The purer the recipient’s mind, the greater the merit. This implies that the degree of purity of mind is an important measure in Dhamma. Arahant is the most valuable being in this regard because they have eradicated all defilements. In other words, there is a certain correlation between morality and the level of mind.
– atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī
10th primarily signifies the existence of monks and Brahmins who can see the rebirth process. This implies that the purer the mind, the better one can understand the world. In fact, iddhi can only be acquired in a state of mind free from akusala, even if temporarily, such as in jhana.
In conclusion, someone with mundane samma dithi understands that these three topics are important.
