June 22, 2019
Introduction – Two Types of Wrong Views
1. In the “Mahā Cattārisaka Sutta (Discourse on the Great Forty)“, the Buddha explained that there are two eightfold paths; also see, “Buddha Dhamma – In a Chart” and the post referred to therein. Therefore, there are two types of sammā ditthi, attained via the removal of two types of micchā ditthi.
- First, one needs to follow the mundane eightfold path and get rid of the 10 types of micchā ditthi. This is the basic foundation needed to comprehend the nature of wider world of 31 realms. One must realize the truth of kamma/kamma vipāka, rebirth process, that there is a paralōka where gandhabba lives, etc.; see, “Micchā Ditthi, Gandhabba, and Sōtapanna Stage“.
- The deeper wrong views of nicca, sukha, atta can be removed and one can then comprehend the real nature of this world of 31 realms (only after one gets rid of the 10 types of micchā ditthi); see, “Three Marks of Existence – English Discourses“.
- When that happens, one becomes a Sōtapanna Anugāmi and starts on the Noble Eightfold Path.
2. Removal of sakkāya ditthi is the basis of one’s start on the Noble Eightfold Path. It is really about getting a “new vision” about the true nature of this world of 31 realms.
- This is achieved by getting rid of the deeper wrong views (nicca, sukha, atta) about the nature of this world.
- In this post we will discuss how “20 types of sakkāya ditthi” is reached by getting rid of 5 types of wrong views on the five aggregates based on ucchēda ditthi and 15 types of wrong views on the five aggregates based on sāssata ditthi.
3. In the previous post, “Sakkāya Ditthi and Tilakkhana“, we discussed sakkāya and how sakkāya ditthi is related to one’s cravings (upādāna) for one’s own body and other material things (rupakkhandha) and one’s mental constituents that define those cravings (kandha or aggregates of vēdanā, saññā, sankhāra, and viññāna).
- As we saw in that post, The word “sakkāya” comes from “sath” + “kāya“, which rhymes as “sakkāya“. “Sath” means “good” and “kāya” means “a collection” or “an aggregate” (it could also mean “physical body”, which is also a collection of parts). Thus “sakkāya” means those five aggregates (including one’s own body) are fruitful.
- These cravings for the five aggregates arise because of the wrong views of ucchēda ditthi or sāssata ditthi or views in between those two (with different combinations), as we discuss below.
Two Main Ditthis (Deeper Wrong Views)
4. There are two main “ditthis” or “wrong views” about the world that are discussed in the “Brahmajāla Sutta (DN 1)“. Note that I always provide the Pāli version of a sutta, because sometimes the commonly available English translations have errors. I normally provide the Pāli version at Sutta Central. One can get translations to English — and even a few more languages — there by clicking on the “hamburger icon” (represented by three short parallel lines) at the top left.
- One is the ucchēda ditthi, which says a “person” exists only until the death of the physical body; a “person” is nothing more than a collection of physical matter (molecules). When the “person” dies that is the end of the story.
- The second is sāssata ditthi — which is the exact opposite of the first — is the view that a “person” has a “mental body” that survives the death of the physical body: In Abrahamic religions (Christianity, Judaism, and Islam), it is called the “soul”, which goes to either heaven or hell at death and will stay there forever. In Hinduism it is called “ātma“, which merges with Mahā Brahma at some point and stays there forever.
- In the Brahmajāla Sutta (DN 1), the Buddha discusses 60 more wrong views, but those are variations of the above two. In fact, we can see that most scientists have the ucchēda ditthi (that one’s physical body with its brain is all that is there), and most religious people (in Abrahamic religions and in Hinduism) have the sāssata ditthi that one’s soul or ātma lives forever.
5. If ucchēda ditthi is the actual reality of the world, then suffering will end with the death of the physical body. Thus one may seek to “enjoy worldly pleasures” without paying attention to bad consequences of doing immoral deeds (when the temptation gets high enough).
- If sāssata ditthi is the actual reality of the world, then suffering will never end, because there is an “unchanging essence” that will survive the death of the body at any time. Even though the premise there is of a “suffering-less, joyful realm” (merge with the Creator), the Buddha said that there is no such existence; All existences are subject to suffering, simply because matter (rupa) is unstable. Any existence with even a trace of matter is inherently unstable. Modern science has confirmed this fact; see, “Second Law of Thermodynamics is Part of Anicca!“.
- In Buddha Dhamma, there is an entity (gandhabba, mostly “mental” with just a few suddhashtaka or smallest units of matter) that survives the death of the physical body. However, that gandhabba can be stopped from surviving the death of the physical body. That happens when one attains the Arahant stage of Nibbāna.
- Buddha Dhamma says a living being (gandhabba) comes into existence due to six root causes, but all six are removed with the removal of three root causes (lōbha, dōsa, mōha). Until those root causes are removed there will be an existence, and most of existences in this world have much more suffering than any short-lived happiness; see, “Six Root Causes – Loka Samudaya (Arising of Suffering) and Loka Nirodhaya (Nibbāna)” and
“The Grand Unified Theory of Dhamma“.
6. Therefore, the concept in Buddha Dhamma is in between those two extremes of ucchēda ditthi and sāssata ditthi.
- There is a mental body with a trace of matter (gandhabba) that survives the death of the physical body, but that mental body is ever-changing according to Paticca Samuppāda.
- Therefore, there is no everlasting “self” or an “ātma” or an “attā“. The denial of an everlasting “attā” is called “anattā” (“na” + “attā“). That is one meaning of anatta; see, “Anattā in Anattalakkahana Sutta – No Soul or an Ātma“.
- Since the death of the physical body is not the end of suffering, one will become helpless in the rebirth process due to unavoidable births in the four lowest realms (apāyās). This is another meaning of anatta (“na” + “atta“) or “without refuge or becoming helpless); see, “Anatta – No Refuge in This World“.
- When one understands this world view of the Buddha, one removes sakkāya ditthi (together with vicikicca and silabbata parāmāsa), and attains the Sōtapanna stage.
Two Main Types of Character (Carita)
7. An interesting analysis of sakkāya ditthi in terms of one’s character qualities (carita, pronounced “charitha”) is provided in the “Nayasamuṭṭhāna section” of the Nettippakarana (a Commentary in the Tipitaka). It provides a definition of the Four Noble Truths in terms of “sakkāya“: “Tattha diṭṭhicaritā rūpaṃ attato upagacchanti. Vedanaṃ … pe … saññaṃ … saṅkhāre … viññāṇaṃ attato upagacchanti. Taṇhācaritā rūpavantaṃ attānaṃ upagacchanti. Attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanāvantaṃ … pe … saññāvantaṃ … saṅkhāravantaṃ … viññāṇavantaṃ attānaṃ upagacchanti, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ, ayaṃ vuccati vīsativatthukā sakkāyadiṭṭhi“.
Translated: “A person whose ignorance is focused on “wrong view” (diṭṭhicaritā) perceives “I am my body”, “I am my vēdanā“, “I am my saññā“, “I am my sankhāra“, and “I am my viññāna“. A person whose ignorance is focused on “craving for sense pleasures” (taṇhācaritā) perceives my body is me, my body is in me, I am in my body‘. He perceives vedanā..sañña,..saṅkhāra,..viññāṇa in the same four ways (e.g., I am my viññāṇa, my viññāṇa is me, my viññāṇa is in me, I am my viññāṇa) – that is twenty types of sakkāya diṭṭhi.
- Thus, there are 5 types of sakkāya diṭṭhi due to ucchēda ditthi and 15 types of sakkāya diṭṭhi due to sāssata ditthi.
8. From the same section of Nayasamuṭṭhāna of the Nettipakarana, we have two definitions for ucchēda ditthi and sāssata ditthi.
“Tattha ye rūpaṃ attato upagacchanti. Vedanaṃ … pe … saññaṃ … saṅkhāre … viññāṇaṃ attato upagacchanti. Ime vuccanti “ucchedavādino”ti.”
“Ye rūpavantaṃ attānaṃ upagacchanti. Attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Ye vedanāvantaṃ … pe … ye saññāvantaṃ … ye saṅkhāravantaṃ … ye viññāṇavantaṃ attānaṃ upagacchanti, attani vā viññāṇaṃ, viññāṇasmiṃ vā attānaṃ. Ime vuccanti “sassatavādino”ti, tattha ucchedasassatavādā ubho antā, ayaṃ saṃsārapavatti.”
Translated: “One with ucchēda ditthi (ucchedavādino) perceives “I am my body”, “I am my vēdanā”, “I am my saññā”, “I am my sankhāra”, and “I am my viññāna”.
“One with sāssata ditthi (sassatavādino) perceives my body is me, my body is in me, I am in my body‘. He perceives vedanā..sañña,.. saṅkhāra,.. viññāṇa in the same four ways (e.g., my viññāṇa is me, my viññāṇa is in me, I am in my viññāṇa)”.
Those with such extreme views are bound to the cycle of rebirths (saṃsāra)”.
9. This verse introduces diving non-Ariyas (puthujjano) into two categories: (1) ditthicarita or those with personalities dominated by wrong vision of ucchēda ditthi. (2) tanhacarita or those with personalities dominated by the wrong view of sāssata ditthi. If you look at the definitions in #7 above, you will see that a ditthicarita is one with ucchēda ditthi, and a taṇhācaritā is one with sāssata ditthi.
- The last part says that the 20-types of sakkāya ditthi is the combination of ucchēda and sāssata ditthis. Since all other 60 ditthis or wrong visions about the world are different combinations or variations of ucchēda and sāssata ditthis, 20-types of sakkāya ditthi includes all the wrong views about “this world”.
Sōtapanna Stage – A New World View
10. Now we look at the last of the verse in #8 above, which gives another clue: “..tattha ucchedasassatavādā ubho antā, ayaṃ saṃsārapavatti.”
- Here, “ucchedasassatavādā” results from the combination of ucchēda sāssata vādā, i.e.,ucchēda vādā and sāssata vādā, where vāda means “argument or theory”, or in this case “view”. It says those two are the two extreme views.
- Then it says, “ayaṃ saṃsārapavatti.” That means those two extreme views lead to continuation of the rebirth process! (saṃsāra pavatti, where “pavattati” means to “continue or sustain”).
- This makes perfect sense. One removes sakkāya ditthi (and get to the correct world view) by getting rid of the two main wrong views about the world of 31 realms, i.e., ucchēda ditthi and sāssata ditthi, and any combination of them.
11. If a living being does not cease to exist at the death of the physical body (ucchēda ditthi does not hold) AND if there is no “permanent essence of a being” like a soul or an ātma (sāssata ditthi does not hold), then what is the explanation?
- Continuation of a lifestream NOT ONLY at the death of the physical body, but at ANY MOMENT is explained via the principle of causes and conditions (Paticca Samuppāda).
- One who gets to be a Sōtapanna comprehends this fact, and realizes that there is nothing to be called “mine”, because in reality there is absolutely nothing that can be under control of “oneself”; see, “Anattā in Anattalakkahana Sutta – No Soul or an Ātma“.
- As long as one does not comprehend that, one will become helpless at some point in the future, especially when one is reborn in an apāya; see, “Anatta – No Refuge in This World“.
- This is why getting rid of Sakkāya ditthi REQUIRES one to get rid of any trace of ucchēda ditthi or sāssata ditthi.
- That is not possible until one first gets rid of the 10 types of micchā ditthi and gets basic understanding of the wider world with 31 realms, laws of kamma, existence of a paralōka with gandhabba, and of course the validity of the rebirth process; also see, “Buddhism without Rebirth and Nibbana?“.
12. However, this is only a change of ditthi vipallāsa (getting rid of muddled or distorted vision). There are two more vipallāsa (saññā vipallāsa and citta vipallāsa or “distorted perceptions and thoughts”) that need to be removed. Those happen at higher stages of Nibbāna; see, “Discourse 3 – Distorted Perceptions or Saññā Vipallāsa” in “Three Marks of Existence – English Discourses“.
- Therefore, getting rid of ALL wrong views starts at the Sōtapanna Anugāmi stage, and is firmly removed at the Sōtapanna stage.
- However, all types of vipallāsa are removed step-by-step and are completely removed only at the Arahant stage; see, the forum discussion “Sakkāya Ditthi and Tilakkhana“.