Ditthi asava is defined in the Vibhanga as follows:
Vb17 215.1
Tattha katamo diṭṭhāsavo? “Sassato loko”ti vā, “asassato loko”ti vā, “antavā loko”ti vā, “anantavā loko”ti vā, “taṁ jīvaṁ taṁ sarīran”ti vā, “aññaṁ jīvaṁ aññaṁ sarīran”ti vā, “hoti tathāgato paraṁ maraṇā”ti vā, “na hoti tathāgato paraṁ maraṇā”ti vā, “hoti ca na ca hoti tathāgato paraṁ maraṇā”ti vā, “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā. Yā evarūpā diṭṭhi diṭṭhigataṁ …pe… vipariyāsaggāho—ayaṁ vuccati “diṭṭhāsavo”.
Sabbāpi micchādiṭṭhi diṭṭhāsavo.
The above phrases are exactly the same thing as dasavatthukā antaggāhikā diṭṭhi.
Vb17 321.1
Tattha katamā dasavatthukā antaggāhikā diṭṭhi? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā—ayaṁ dasavatthukā antaggāhikā diṭṭhi.
These ten items can be classified into three categories as shown below.
Loka
- sassato loko
- asassato loko
- antavā loko
- anantavā loko
Jiva
- taṁ jīvaṁ taṁ sarīran
- aññaṁ jīvaṁ aññaṁ sarīran
Nibbana
- hoti tathāgato paraṁ maraṇa
- na hoti tathāgato paraṁ maraṇa
- hoti ca na ca hoti tathāgato paraṁ maraṇa
- neva hoti na na hoti tathāgato paraṁ maraṇa
Thus, ditthi asava can be considered as wrong views regarding loka, jiva, and nibbana.
Someone being a Sotapanna means that they have eradicated ditthi asava.
That is, they have correct views regarding loka, jiva, and nibbana.
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The ten items of antaggahika ditthi are also statements about the abyakata topic.
“kiṁ nu kho, bho gotama, sassato loko”ti?
“Abyākataṁ kho etaṁ, vaccha, mayā: ‘sassato loko’ti …pe….
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti?
“Etampi kho, vaccha, abyākataṁ mayā: ‘neva hoti na na hoti tathāgato paraṁ maraṇā’”ti.
So what is the resolution of the abyakata issue for someone who is a sotapanna?
The answer is discussed in the Kiṁdiṭṭhika sutta. AN 10.93
This sutta involves Anāthapiṇḍika debating with those who hold abyakata views.
The noteworthy point is that the correct response to the ten antaggahika ditthi, such as sassato loko or asassato loko, appears in the following phrase.
14.1 “Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. Yadaniccaṁ taṁ dukkhaṁ. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti.
From this tipitaka reference, it can be understood that the phrase “Yadaniccaṁ taṁ dukkhaṁ. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti” is sufficient to convey correct understanding regarding loka, jiva, and nibbana.
Therefore, merely pointing out impermanence is not sufficient to explain anicca. Because you can’t learn about loka, jiva, and nibbana properly with just such an explanation. By the same logic, it is also incorrect to understand anatta as not-self.