1. Those ideas (Dosakkhayo‘s) about sakkaya ditthi are good but mostly mundane.
- At the root level, sakkaya ditthi means the view that “pursuing worldly things can bring happiness.”
- Once one can see the “big picture of the Buddha” that spans over the rebirth process and the fact that a “suffering-free mind” is hidden under layers of defilements, that view will be eliminated. Sakkaya ditthi will disappear, and the tendency to pursue worldly things will diminish when one comprehends that.
- I have been discussing that in recent posts and tried to summarize it in the latest post: “Ārammaṇa (Sensory Input) Initiates Critical Processes.”
2. Silabba Paramasa
- I may not have discussed “silabbata paramasa” sufficiently.
- “Paramasa” means a “conviction” that some way of doing things can DEFINITELY get one to the goal.
- When the goal is to attain Nibbana, “silabbata paramasa” means “following a specific set of precepts/rituals” can get one there. However, while moral conduct is necessary to attain Nibbana, it is NOT sufficient. Nibbana is attained by cultivating wisdom (panna), and morality is a necessary CONDITION.
3. The various categories of “conditions to attain Nibbana” (seven types of anusaya, ten samyojana, four yogā, four Asava, etc) are discussed in the post “Conditions for the Four Stages of Nibbāna.” To categorize into raga, dosa, moha would be as follows:
Raga categories:
- kama raga
- rupa raga
- arupa raga
Dosa categories:
- patigha
- uddacca
Moha categories:
- sakkaya ditthi
- vicikicca
- silabbata paramasa
- mana
- avijja
Under the moha category, sakkaya ditthi, vicikicca, and silabbata paramasa are ditthi (wrong views). Mana (the idea of “me/myself”) and avijja arise due to avijja. Uddacca (“unsettled mind”) could be categorized under avijja or dosa.
- Of course, everything will eventually be due to avijja!
