veneration to the sangha, respect for the learned scholars, regards & much metta for everyone!
[i have made a composite post to express my viewpoint clearly with references. my main query is to explore whether sakkayaditthi & asmimana can be called pannattis].
i will be grateful to receive guidance for the following query:
i consider vipassana as a process of development of insight that is thought-less, concept-less, label-less, inference-less, analysis-less, effort-less & choice-less awareness of the paramattha sacca realities of nama-rupa ‘as it is’ (yathabhuta nanadassana) from moment-to-moment. however, this process of development of insight (vipassana) is a gradual progressive process which reaches its finale at arahathood with the complete purification (suvisuddham) of the faculty of ‘yathabhuta nanadassana’ and the end of asmimana.
am i right if i understand that sakkayaditthi & asmimana are also pannattis and that the apparent truth (sammuti sacca) or so to say the concept (pannatti) of sakkayaditthi dissolves at sotapatti-phala stage and the sammuti / pannatti of asmimana finally dissolves at arahat-phala stage?
kindly allow me to explain my viewpoint so that i may be suitablly corrected by venerables & learned scholars of this august assembly.
i feel sakkayaditthi & asmimana are also sammuti sacca / pannatti and these pannattis related to identification with the self are eradicated by the process of gradual development of insight (vipassana). while an arahat may be functioning in the world of pannattis & registering pannattis for conventional functioning & communication but the arahat sees pannattis as pannattis and does not identify a pannatti as paramattha & also does not identify any pannatti or paramattha sacca as self (mine, me, my atta).
i have inferred the above on the basis of the following references:
a. Therefore, one must examine conscientiously which instant is micchaditthi. The moment one is attached to various pannatti with the wrong view that what is not paramattha-dhamma really exists. At that instant there is sakkayaditthi. Since pannatti is not paramattha-dhamma but one mistakes it as what is truly the self, the entity, the person and various things in reality, there is wrong view as sakkayaditthi.
- Summary of Paramattha dhamma Part III
by Sujin Boriharnwanaket
chapter: Pannatti
b. pannattim thapetva visesena passati’ti vipassana.
- traditional burmese theravada definition of vipassana cited by many scholars but, exact origin unknown. similar statements found in visuddhimagga, patisambhidamagga attakatha nanakatha & paramattha dipani by ven. ledi sayadaw.
c. “I understand it in the same way. Labelling with words (in Pali or one’s own language) is paññatti. To sharpen one’s sati, this labelling can be useful. But at the end, in real, deep Vipassana insight, the meditator is only experiencing anicca, knowing silently for himself with pañña/ñana that this is anicca, but without thinking “anicca” at that very moment and certainmly he will not label”. With Metta, Agganyani
- ven. ayya agganyani, abhidhamma scholar, email reply.
d. Aniccasaññino, meghiya, anattasaññā saṇṭhāti. Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti.
- meghiya sutta
e. all sections of the mahasatipatthana sutta: the progressive journey in all subdivisions of the mahasatipatthana sutta from “samudaya-vyaya dhammanupassi” of kaya/vedana/citta/dhamma to the same state of anatta - “yavadeva nanamattaya patisatimattaya anissito ca viharati”
f. (full sutta in context showcasing the journey from sotapanna/sakdagami/anagami stage of ven. khemaka with no sakkayaditthi to the end of asmimana at arahathood)
aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī viharati.
- khemaka sutta
g. imesu catusu ariyasaccesu evam tiparivattam dvădasăkaram yathăhhutam ńănadassanam suvisuddham ahosi.
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i feel sakkayaditthi & asmimana are sammuti sacca or so to say pannatti
i pray for suitable guidance & correction.
with veneration to the sangha, respect for the learned scholars, regards & much metta for everyone!
- manish