vicikiccha vs ditthi

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Someone who has no vicikiccha about their view is likely to be very convinced that they have understood things in the “right” way,

And so although both ditthi (wrong view) and vicikiccha are akusala, ditthi always arises in association with lobha , attachment, and thus is much harder to see. One is always attached to whatver view it is and the attachment can keep increasing.
With ditthi one could wake up tomorrow and decide they are now a sotapanna or more: completely deluded and yet sure they have attained.

With vicikiccha (doubt) one at least knows they are somewhat lost and so there is the possibility of learning more and seeing it gradually reduce.

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That is an excellent point, and it is a very important distinction. Diṭṭhi is so dangerous, and it is very important to understand these distinctions between different factors. Just imagine how much akusala arises for us in a day—especially (what we consider to be) more “subtle” akusala.

The Atthasālinī (II, Part IX, Chapter I, 248) gives the following definition of wrong view, diṭṭhi: . . . It has unwise conviction as characteristic; perversion as function; wrong conviction as manifestation; the desire not to see the ariyans as proximate cause. It should be regarded as the highest fault.

Taken from:

Later on she writes:

Wrong view should be regarded as the “highest fault”. Wrong view is dangerous because it can lead to many kinds of evil. We read in the Gradual Sayings (Book of the Ones, Chapter XVII):

"Monks, I know not of any other single thing so apt to cause the arising of evil states not yet arisen, or if arisen, to cause their more-becoming and increase, as perverted view. . .

Monks, in one of perverted view evil states not yet arisen do arise, and if arisen, are apt to grow and grow. . .

Monks, I know not of any other single thing so apt to cause the non-arising of good states not yet arisen, or, if arisen, to cause their waning, as perverted view. . . Monks, in one of perverted view good states not yet arisen arise not, or, if arisen, waste away. . .

Monks, I know not of any other single thing so apt to cause the arising of perverted view, if not yet arisen, or the increase of perverted view, if already arisen, as unsystematic attention6.

In him who gives not systematic attention perverted view, if not arisen, does arise, or, if already arisen, does increase. . .

Monks, I know not of any other single thing so apt, when body breaks up after death, to cause the rebirth of beings in the Waste, the Way of Woe, the Downfall, in Hell, as perverted view. . ."

We read of each case that the opposite is true for right view. Further on, in the same chapter, we read that wrong view is compared to a nimbseed, the seed of a creeper or of a cucumber:

“. . . Whatsoever essence it derives from earth or water, all that conduces to its bitterness, its acridity, its unpleasantness. What is the cause of that? The ill nature of the seed. Just so, monks, in a man of perverted view, all deeds whatsoever. . . conduce to Ill. What is the cause of that? Monks, it is perverted view.”

Right view is compared to a seed of sugar-cane, paddy or grape: “whatsoever essence it derives from earth or water, all that conduces to its sweetness, pleasantness and delicious flavour.” Even so in a man who has right view, all deeds conduce to happiness.

In order to have more understanding of the implications of this sutta we should consider the difference between the life of the non-ariyan and the life of the sotāpanna. The non-ariyan who has not eradicated wrong view has conditions to commit akusala kamma patha which can lead to an unhappy rebirth and thus he is in a dangerous situation. The sotāpanna, who has eradicated wrong view, has no conditions anymore to transgress the five precepts, he has no conditions anymore to commit akusala kamma patha which can cause an unhappy rebirth. He has eradicated stinginess and jealousy, he is full of generosity. When one does not cling anymore to the concept of self and sees realities as they are, this will bear on one’s actions, speech and thoughts.

R

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