Sakkya Ditthi / Self belief

[indian_buddhist]

As per my understanding:-

Illusion:
1. There is something apart from the 5 aggregates which a human is made up of (call it Soul or void or whatever).

Reality:
There is nothing apart from the 5 aggregates.

Illusion:
2. Belief that any of these 5 aggregates are permanent

Reality:
All the 5 aggregates are impermanent, constantly changing. Identification with any of the constantly changing 5 aggregates is wrong view.

Correct me if i am wrong please.

[ancientbuddhism]

How can we simply distinguish sakkaya-ditthi and asmi-mana here?

The "I-am" with respect to the aggregates is a fetter that remains even for non-returners, so perhaps sakkaya-ditthi means views of Self which are crafted from a knit of the six senses, while asmi-mana is the lack of this homunculus, though a subjective sense of "the-same-me/mine" for any given experience at a given sense gate nevertheless remains.

There is a subtle distinction from abandoning a personal ‘view’ of ‘Self’ (attā) intrinsic to the khandhā, and the complete “removal of the notion ‘I am’” ( asmimānasamugghāta). Khemaka discussed this with his peers (SN.22.89), that even though he did “…not consider anything as self or as belonging to self” with reference to the khandhā (āvuso pañcasupādānakkhandhesu na kiñci attānaṃ vā attanīyaṃ vā samanupassāmīti.), he still was beset with “Of these five aggregates subject to taking up, this ‘I am’ (even still) comes up, although I do not consider ‘I am this’” (‘…pañcasu upādānakkhandhesu `asmī'ti adhigataṃ, `ayamahamasmī'ti na ca samanupassāmī’ti.”).

What I find interesting in Khemaka’s case is that through expounding on the exact nuance of his own dilemma, and its remedy of detailed contemplation of ‘rise and fall’ (udayabbayānupassī), that Khemaka and all sixty elder bhikkhus were released of the unwholesome-outflows (āsava).

The key to this last challenge of the ‘notion ‘I am’’ (asmimāna) with the khandhā would seem to be ‘contemplation of rise and fall’ (udayabbayānupassī). This fits with the 4th tetrad of Ānāpānasati, leading with ‘contemplation of impermanence’ (aniccānupassī), juxtaposed to the 4th Satipaṭṭhāna.

This, and with reference to your mention of ‘…views of Self which are crafted from a knit of the six senses.’, we have the following:

• “Tasmātiha tvaṃ, ānanda, idampi tathāgatassa acchariyaṃ abbhutadhammaṃ dhārehi. idhānanda, tathāgatassa viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti; viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.”
  
  “ Therefore, Ānanda, you should also bear (in mind) this wonderful and marvelous characteristic of the Tathāgata; He knows the arising of sensations of feeling, knows their presence, and knows when they have vanished; He knows the arising of sense perceptions, knows their presence, and knows when they have vanished; He knows the arising of thoughts, knows their presence, and knows when they have vanished.”
  
  – MN. 123 (Acchariyābbhuta Sutta)

[Ontheway]

What is the sakkāyadiṭṭhi?
Here an uninformed worldling, not in the habit of associating with Noble Ones, unskilled in the Teachings of the Noble Ones, untrained in the Teachings of the Noble Ones, not in the habit of associating with truthful persons, unskilled in the Teachings of the truthful persons, untrained in the Teachings of the truthful persons; perceives:

Rūpa as Self; the rest of the Aggregates as Self having Rūpa; Rūpa existing in Self; Self existing in Rūpa.

Vedanā as Self; the rest of the Aggregates as Self having Vedanā; Vedanā existing in Self; Self existing in Vedanā.

Saññā as Self; the rest of the Aggregates as Self having Saññā; Saññā existing in Self; Self existing in Saññā.

Saṅkhāra as Self; the rest of the Aggregates as Self having Saṅkhāra; Saṅkhāra existing in Self; Self existing in Saṅkhāra.

Viññāṇa as Self; the rest of the Aggregates as Self having Viññāṇa; Viññāṇa existing in Self; Self existing in Viññāṇa.

There are such (wrong) view, wrong view of that nature, the thicket of views, the wilderness of view, the thorny spike of view, the inconsistency of view, the fetter of view, obsession of view, persistent obsession of view, adherence to view, contagion (which is the wrong view), detestable path, wrong course, wrongness, base of wrong view, tenacity of view – this is sakkāyadiṭṭhi

From Dhammasangani