[dosakkhayo]

I’d like to understand what the bolded phrases mean.

Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṁ attato samanupassati yāva viññāṇasmiṁ attānaṁ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṁ vasavattiko pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṁ vuccate sakkāyadiṭṭhīti.

Tattha pañca diṭṭhiyo ucchedaṁ bhajanti. Katamāyo pañca? Rūpaṁ attato samanupassati, yāva viññāṇaṁ attato samanupassati, imāyo pañca ucchedaṁ bhajanti, avasesāyo pannarasa sassataṁ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṁ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṁ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṁ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṁ anattato samanupassati, yāva viññāṇaṁ …pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.

I’ve already inferred what the bolded phrases mean roughly. The first phrase says the drawbacks of sakkāyadiṭṭhi. The second one says something about ucchedadiṭṭhi. I think it may be the statement of connection between ucchedadiṭṭhi and sassatadiṭṭhi. The third says how to remove the sakkāyadiṭṭhi. But I’d like to know the deeper meaning of this. I guess that “sabbo sukkapakkho kātabbo” is an important keyword, but I don’t know what this means.

[Lal]

OK. The following attempts to convey the basic ideas in that same order.

What is sakkāya diṭṭhi? An average human who has not yet heard Buddha’s true teachings (or has not grasped it —akovido) perceives rupa, vedana, sanna, sankhara, vinnana (five aggregates) to be beneficial (and thus have value). Thus, he regards the internal entities as his and external things (that he likes) worth pursuing to acquire. He immerses in that wrong vision (view) with enthusiasm, always thinking and acting with that view, making diṭṭhī anusaya strong. That is sakkāya diṭṭhi.

Before discussing the next verse, I need to point out that sakkāya diṭṭhi is divided into 20 wrong views: Five associated with uccheda diṭṭhi and fifteen associated with sassata diṭṭhi. See, “Sakkāya Diṭṭhi and Tilakkhana” and “Sakkāya Diṭṭhi – Wrong View of “Me” and ‘Mine’”
– OK. Now to the second verse.

In the twenty types of sakkāya diṭṭhi some people have five of those associated with uccheda diṭṭhi. Which five? They believe that life ends at the death of the physical body. Thus they take their physical body and the four mental states to be theirs.
– Others with sassata diṭṭhi believe that one will be reborn after the death of the physical body. But they also believe that there is a “soul-type” entity associated with “me” that can never be ended. For example, Christians believe that their soul with merge with the Creator God and live forever. Hindus believe their atman will merge with Maha Brahma and live forever. They have 15 types of views associated with that. See the two posts above.
– Noble persons have removed all those wrong views associated with uccheda diṭṭhi and sassata diṭṭhi. Having gotten rid of those wrong views, they are on the “bright side” (Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo) They understand that a “me” is not associated with any of the five aggregates (“rūpaṁ anattato samanupassati, yāva viññāṇaṁ). Here “yāva” means rupa through viññāṇa, i.e., the five aggregates).

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