Venerable Bhante Yuttadhammo,
Thank you very much.
op 09-03-2005 03:48 schreef Ven. Yuttadhammo op buffer@...:

> Here is AN 6.11.06
>
> Comments:
>
> The difference between views here is not clear to me, probably the
> same for the commentator, who feels the need to comment on the three
> views.

N: People of old may have wondered why assaadadi.t.thi is wrong view. That
is why an explanation is given by the commentary.
Bhante: I assume it comes thus:

> "assaadadi.t.thi" and "attaanudi.t.thi" are views that are not taught
> as wrong, but taught as leading to suffering, ex: holding the body to
> be a source of pleasure, or holding the body to be one's own.

N: The clue we can find in studying the factors leading to the abandoning
of these wrong views. They are wrong views and they certainly lead to
dukkha.
Bhante: " micchaadi.t.thi" I thus assume to be views that are specifically

> taught as being wrong - eg: there is no result of good deeds, no
> result of bad deeds, no this world, no next world, etc. The
> commentary explains micchaadi.t.thi as 62 types of wrong view
> (assumedly the 62 in the Brahmajala Sutta, DN 1)

N: I would like to look at the Commentary:
[1] assaadadi.t.thiiti sassatadi.t.thi.
N: sassatadi.t.thi, eternalism. The belief that there is an eternal soul.
There is more to it. One fails to see the falling away, the impermanence, of
naama, mental phenomena, and ruupa, physical phenomena, their
unsatisfactoriness. Impermanence and sankhaaradukkha are closely connected.
What is impermanent cannot be a refuge, it is not worth clinging to.
Assaada is satisfaction. The Bodhisatta saw the satisfaction as satisfaction
and the danger and the escape as they really are. Satisfaction does not only
concern the body, but also feelings, and the other naamakhandhas.
As the sutta states: aniccasaññaa has to be developed to abandon it. That is
insight that sees impermanence. This clarifies that the wrong view mentioned
here is the wrong view of seeing permanence in phenomena, as the Co
clarifies. Seeing the khandhas as permanent, one also fails to see them as
dukkha, unsatisfactory, and that is why the term assaadadi.t.thi is
mentioned here.

> [2] attaanudi.t.thiiti attaana.m anugataa viisativatthukaa sakkaayadi.t.thi.

N:This does not just concern the body but all five khandhas. Personality
belief, sakkaayadi.t.thi, that are the twenty ways of 'following' the self,
clinging to the self.
For each of the five khandhas there are four ways of wrong view: one
indentifies directly with them, one is their possessor, their container or
their inner nucleus, as Ven. Bodhi explains (Roots of Existence, p. 9). I am
the khandhas, they are mine, they are in me, I am in them. Thus, also this
view does not only concern the body.
Anattaasaññaa has to be developed to abandon this wrong view of self,
attaasaññaa.

> [3] micchaadi.t.thiiti dvaasa.t.thividhaapi di.t.thi.

N: Yes, as you say, the 62 views, explained in the Brahmajaalasutta. See
Ven. Bodhi's translation, also of the Co.

> [4] Sammaadi.t.thiiti maggasammaadi.t.thi, natthi dinnanti-aadikaavaa
> micchaadi.t.thi, kammassakata~naa.na.m sammaadi.t.thi.

N: Sammaadi.t.thiiti maggasammaadi.t.thi, this is right understanding of the
eightfold Path. This must be developed to abandon all kinds of wrong views.
Co: natthi dinnanti-aadikaavaa micchaadi.t.thi, the wrong view that there is
no result of giving, etc.
N: Thus, wrong view as to kamma and vipaaka. This is very dangerous and it
is mentioned among the wrong view that is kamma patha through the mind.
Co: kammassakata~naa.na.m sammaadi.t.thi, the right view that kamma is
one's own.
N: As I understood this, one can have intellectual understanding of this
truth, but through insight the truth can be directly understood. Then there
is a deeper, direct understanding of what kamma and vipaaka really are, and
of the condition of kamma that produces vipaaka.
I find this detailed analysis of different aspects of wrong view beneficial
and a good reminder. These views occur.
With respect,
Nina.

> A'nguttaranikaayo
> Chakkanipaatapaa.li
> 11. Tikavaggo
> 6. Assaadasutta.m
> "Tayome, bhikkhave, dhammaa. Katame tayo? Assaadadi.t.thi,[1]
> attaanudi.t.thi,[2] micchaadi.t.thi.[3] Ime kho, bhikkhave, tayo
> dhammaa.
> There are, o Bhikkhus, these three dhammas. Which three? Views
> regarding satisfaction, views regarding self, views that are wrong.
> Verily, o Bhikkhus, there are these three dhammas.
> Imesa.m kho, bhikkhave, ti.n.na.m dhammaana.m pahaanaaya tayo dhammaa
> bhaavetabbaa.
> Verily, o Bhikkhus, for the abandoning of these three dhammas, three
> dhammas should be developed.
> Katame tayo? Assaadadi.t.thiyaa pahaanaaya aniccasa~n~naa
> bhaavetabbaa, attaanudi.t.thiyaa pahaanaaya anattasa~n~naa
> bhaavetabbaa, micchaadi.t.thiyaa pahaanaaya sammaadi.t.thi[4]
> bhaavetabbaa>
> Which three? For the abandoning of views regarding satisfaction, the
> perception of impermanence should be developed. For the abandoning of
> views regarding self, the perception of non-self should be developed.
> For the abandoning of views that are wrong, right view should be
> developed.