It’s a blend of Nanavira, Punnaji, Buddhadasa, and my own interpretation. However Buddhadasa doesn’t deny rebirth he just says it’s not relevant to the core dhamma, which is about stopping suffering here and now.
It’s in the great forty sutta:
And what is the right view with effluents, siding with merit, resulting in acquisitions? ‘There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ This is the right view with effluents, siding with merit, resulting in acquisitions.
"And what is the right view that is noble, without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right view that is noble, without effluents, transcendent, a factor of the path.
- Mundane Right view = non-ariyan = non-path = assuming the 5 aggregates to be self
- Supermundane Right View = ariyan (noble) = a factor of the path = analysis of qualities (5 hindrances) = knowing a being is the 3 poisons
That’s the difference between an ariya and a puthujanna, a pathujanna assumes a being/self to be the 5 aggregates, an ariya knows a being is the 3 poisons.
As he was sitting there he said to the Blessed One: “‘A being,’ lord. ‘A being,’ it’s said. To what extent is one said to be ‘a being’?”
"Any desire, passion, delight, or craving for form, Radha: when one is caught up there, tied up there, one is said to be ‘a being.’
Seeing the dhamma here and now doesn’t mean seeing rebirth, it means seeing the 3 poisons present in your experience.
As he was sitting there, he said to the Blessed One, “‘The Dhamma is visible here-&-now, the Dhamma is visible here-&-now,’ it is said. To what extent is the Dhamma visible here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves?”
“Very well, then, Sivaka, I will ask you a question in return. Answer as you see fit. What do you think: When greed is present within you, do you discern that ‘Greed is present within me’? And when greed is not present within you, do you discern that ‘Greed is not present within me’?”
“The fact that when greed is present within you, you discern that greed is present within you; and when greed is not present within you, you discern that greed is not present within you: that is one way in which the Dhamma is visible in the here-&-now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.
To say something is a being or god is to say it causes things, but that is mundane view, beings do not cause things no more than cars cause things, a car doesn’t cause anything, it’s the heat mixed with oil that combusts and moves the car forward.
Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Vajira, desiring to make her fall away from concentration, approached her and addressed her in verse:
“By whom has this being been created?
Where is the maker of the being?
Where has the being arisen?
Where does the being cease?”
Then the bhikkhuni Vajira, having understood, “This is Mara the Evil One,” replied to him in verses:
“Why now do you assume ‘a being’?
Mara, is that your speculative view?
This is a heap of sheer formations:
Here no being is found.
“Just as, with an assemblage of parts,
The word ‘chariot’ is used,
So, when the aggregates exist,
There is the convention ‘a being.’
“It’s only suffering that comes to be,
Suffering that stands and falls away.
Nothing but suffering comes to be,
Nothing but suffering ceases.”
A being = 3 poisons = suffering, so Ariyas don’t see beings, they see 3 poisons, which is suffering. Only suffering arises and only suffering ceases.
The Buddha doesn’t have the 3 poisons so he is not a being
“When asked, ‘Are you a deva?’ you answer, ‘No, brahman, I am not a deva.’ When asked, ‘Are you a gandhabba?’ you answer, ‘No, brahman, I am not a gandhabba.’ When asked, ‘Are you a yakkha?’ you answer, ‘No, brahman, I am not a yakkha.’ When asked, ‘Are you a human being?’ you answer, ‘No, brahman, I am not a human being.’ Then what sort of being are you?”
"Brahman, the fermentations by which — if they were not abandoned — I would be a deva: Those are abandoned by me, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. The fermentations by which — if they were not abandoned — I would be a gandhabba… a yakkha… a human being: Those are abandoned by me, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.
Therefore birth in Dependent Origination is the birth of a being, a convention, mundane view, delusion, suffering.
So someone with mundane view will believe in beings that are reborn, someone with Supermundane view only sees suffering (3 poisons) arising and ceasing.
There’s a lot more suttas that support this, like Samma Ditthi sutta, it says right view is the unwholesome and the root of the unwholesome (3 poisons)
3 "When, friends, a noble disciple understands the unwholesome, the root of the unwholesome, the wholesome, and the root of the wholesome, in that way he is one of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.
4 "And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.
"And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.
That’s Mundane and Supermundane view right there, the root is Supermundane. Anything to do with “beings” is mundane, anything to do with 3 poisons is Supermundane.
And in the same sutta, the poison of delusion is conceit (i am)
When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has perfect confidence in the Dhamma and has arrived at this true Dhamma."