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Paṭṭhāna: Defilements Abandoned by Seeing, and Those Abandoned by Further Development
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Paṭṭhāna: Defilements Abandoned by Seeing, and Those Abandoned by Further Development

Dassanattikaṃ

The seeing triplet divides states into those abandoned by seeing, those abandoned by development, and those not to be abandoned. The Investigation Chapter shows that both kinds of defilement can arise from the same object, that a lost jhāna brings grief, and that desire for one's own things supports desire for what belongs to others.

6 points

In the Paṭṭhāna of the Abhidhamma Piṭaka, volume 41, the seeing triplet (dassana-tika) sorts states into three groups: states to be abandoned by seeing (dassanena pahātabba), states to be abandoned by development (bhāvanāya pahātabba), and states to be abandoned neither by seeing nor by development. According to the commentary, seeing here means the path of stream-entry, the first sight of Nibbāna, while development means the three higher paths.

In the examples of the Investigation Chapter, the group abandoned by seeing includes view, doubt, and the lust, hatred, delusion and grief that go with them. The group abandoned by development includes the remaining lust, hatred, delusion, conceit, restlessness and grief. For the third group the text gives examples such as giving, virtue, the Uposatha observance, jhāna, the path, Nibbāna and sense bases such as the eye, which are not things to be abandoned.

This page is mainly for overall understanding. What is of practical use is seeing that defilement has layers: some go with one clear seeing, others need long further training. The modern examples are illustrations only; they are not from the text.

  1. 1

    Three groups, and the group not to be abandoned Nevadassanenanabhāvanāyapahātabbo dhammo

    The text runs the relations of these three groups through the conditions one by one. The third group covers what is not defilement, such as giving, virtue, jhāna, the path, Nibbāna and the sense bases, which can be the object both of contemplation by the three characteristics and of relish. This point is for overall understanding.

    Applying it in daily life

    When you train to let go of defilement, you don't have to throw away goodness or the body. What is to be let go of is the grasping attitude, not the thing itself.

  2. 2

    Even after wrong view is gone, one can still relish one's own goodness Taṃ ārabbha rāgo uppajjati uddhaccaṃ uppajjati

    The text gives two versions of giving, undertaking precepts and keeping the Uposatha and then delighting in it. In one, with that wholesome deed as object, lust, view, doubt and grief to be abandoned by seeing arise. In the other, lust, restlessness and grief to be abandoned by development arise. The same object can give rise to both layers, and the second layer remains even after the first is gone.

    Applying it in daily life

    After doing something good, if you notice pride welling up, don't be alarmed or conclude the good was not real. Just recognise it and put it down.

  3. 3

    Grief when jhāna is lost Jhāne parihīne vippaṭisārissa

    The text says that a person who emerges from jhāna and delights in it may have lust, view and doubt arise, and when the jhāna is lost, grief arises in one who is remorseful. A calm once attained can be an object for defilement both while it lasts and after it is gone.

    Applying it in daily life

    If today's meditation is not as calm as yesterday's, see that the regret itself is what is happening now, and begin again with the breath in front of you.

  4. 4

    A view the mind gives weight to Diṭṭhiṃ garuṃ katvā assādeti

    Under predominance by way of object, the text says a person makes lust or view a weighty object, delights in and relishes it, and because of making it weighty, lust and view arise again. A view we love goes on feeding itself.

    Applying it in daily life

    Notice the satisfaction you feel when you read something that confirms what you already think. That satisfaction is a sign you are giving weight to the view more than to the truth.

  5. 5

    Possessiveness about one's own things supports wanting others' Sakabhaṇḍe chandarāgo parabhaṇḍe chandarāgassa

    Under states abandoned by development as a condition for states abandoned by seeing, the text says that desire and lust for one's own goods is a condition for desire and lust for others' goods, and desire and lust for what one holds as one's own is a condition for desire and lust for what others hold, by way of decisive support. Subtle attachment can support coarse craving.

    Applying it in daily life

    When you start comparing your things with someone else's, look first at your own possessiveness. Loosening your grip on what you already have also lessens wanting what others have.

  6. 6

    Supports to be abandoned can still lead to good deeds Dassanenapahātabbaṃ rāgaṃ upanissāya dānaṃ deti

    The text shows both sides. On one side, relying on lust, hatred, delusion, view or longing to be abandoned by seeing, a person kills and steals. On the other, relying on those same things, a person gives, undertakes precepts and keeps the Uposatha. Good deeds can have impure supports mixed in, yet the deed itself is still wholesome.

    Applying it in daily life

    If you realise you do good because you want praise, don't stop. Keep doing it, and gradually train your motivation to become cleaner.

Try it in daily life

Dividing defilement into two layers helps avoid wrong expectations. A moment of clearer understanding may truly remove some wrong view, but subtler attachment, restlessness and conceit still need training. Seeing that these remain does not mean there has been no progress.

The example about desire for one's own things is the closest to home. Being possessive about what is ours seems harmless, but the text says it can support wanting what belongs to others. Watching small possessiveness is a way of guarding against bigger greed.

The point about a lost jhāna applies to practice at every level. Losing a calm you once had is normal; it is the grief that follows that the text counts as defilement.

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