Discussion on Views
What is a view, how many bases of views are there, how many obsessions with views are there, how many views are there, how many fixations on views are there, and what is the eradication of the bases of views?
What is a view? Attachment and clinging are views.
How many bases of views are there? There are eight bases of views.
How many obsessions with views are there?
There are eighteen obsessions with views. How many views are there? There are sixteen views.
How many fixations on views are there?
There are three hundred fixations on views.
What is the eradication of the bases of views?
The path of stream-entry is the eradication of the bases of views.
How is attachment and clinging a view?
Form is mine, I am this, this is my self: attachment and clinging are views.
Feeling is mine ... ... ...
Perception is mine ... ... ...
Formations are mine ... ... ...
Consciousness is mine, I am this, this is my self: attachment and clinging are views.
The eye is mine ...
The ear is mine ...
The nose is mine ...
The tongue is mine ...
The body is mine ...
The mind is mine, I am this, this is my self: attachment and clinging are views.
Forms are mine ...
Sounds are mine ...
Smells are mine ...
Tastes are mine ...
Tactile objects are mine ...
Mental objects are mine, I am this, this is my self: attachment and clinging are views.
Eye-consciousness is mine ...
Ear-consciousness is mine ...
Nose-consciousness is mine ...
Tongue-consciousness is mine ...
Body-consciousness is mine ...
Mind-consciousness is mine, I am this, this is my self: attachment and clinging are views.
Eye-contact is mine ...
Ear-contact is mine ...
Nose-contact is mine ...
Tongue-contact is mine ...
Body-contact is mine ...
Mind-contact is mine, I am this, this is my self: attachment and clinging are views.
Feeling born of eye-contact ...
Feeling born of ear-contact ...
Feeling born of nose-contact ...
Feeling born of tongue-contact ...
Feeling born of body-contact ...
Feeling born of mind-contact is mine, I am this, this is my self: attachment and clinging are views.
Perception of form is mine ...
Perception of sound is mine ...
Perception of smell is mine ...
Perception of taste is mine ...
The perception of tangibles, this is mine...
The perception of mental objects, this is mine, this I am, this is my self: Attachment and clinging, view.
The volition regarding forms, this is mine...
The volition regarding sounds, this is mine...
The volition regarding smells, this is mine...
The volition regarding tastes, this is mine...
The volition regarding tangibles, this is mine...
The volition regarding mental objects, this is mine, this I am, this is my self: Attachment and clinging, view.
The craving for forms, this is mine...
The craving for sounds, this is mine...
The craving for smells, this is mine...
The craving for tastes, this is mine...
The craving for tangibles, this is mine...
The craving for mental objects, this is mine, this I am, this is my self:
Attachment and clinging, view.
The thought regarding forms, this is mine...
The thought regarding sounds, this is mine...
The thought regarding smells, this is mine...
The thought regarding tastes, this is mine...
The thought regarding tangibles, this is mine...
The thought regarding mental objects, this is mine, this I am, this is my self:
Attachment and clinging, view.
The examination regarding forms, this is mine...
The examination regarding sounds, this is mine...
The examination regarding smells, this is mine...
The examination regarding tastes, this is mine...
The examination regarding tangibles, this is mine...
The examination regarding mental objects, this is mine, this I am, this is my self:
Attachment and clinging, view.
The earth element, this is mine...
The water element, this is mine...
The fire element, this is mine...
The air element, this is mine...
The space element, this is mine...
The consciousness element, this is mine, this I am, this is my self:
Attachment and clinging, view.
The earth kasina, this is mine...
The water kasina...
The fire kasina...
The air kasina...
The blue kasina...
The yellow kasina...
The red kasina...
The white kasina...
The space kasina...
The consciousness kasina, this is mine, this I am, this is my self:
Attachment and clinging, view.
Hair, this is mine...
Body hair, this is mine...
Nails, this is mine...
Teeth, this is mine...
Skin, this is mine...
Flesh, this is mine...
Sinews, this is mine...
Bones, this is mine...
Bone marrow, this is mine...
Kidneys, this is mine...
Heart, this is mine...
Liver, this is mine...
Diaphragm, this is mine...
Spleen, this is mine...
Lungs, this is mine...
Intestines, this is mine...
Mesentery, this is mine...
Stomach, this is mine...
Feces, this is mine...
Bile, this is mine...
Phlegm, this is mine...
Pus, this is mine...
This blood is mine...
This sweat is mine...
This fat is mine...
This tear is mine...
This grease is mine...
This phlegm is mine...
This snot is mine...
This saliva is mine...
This urine is mine...
This brain is mine, this I am, this is my self:
Attachment and clinging are views.
This eye base is mine...
This form base is mine...
This ear base is mine...
This sound base is mine...
This nose base is mine...
This smell base is mine...
This tongue base is mine...
This taste base is mine...
This body base is mine...
This touch base is mine...
This mind base is mine...
This mental object base is mine.
This eye element is mine...
This form element is mine...
This eye-consciousness element is mine...
This ear element is mine...
This sound element is mine...
This ear-consciousness element is mine...
This nose element is mine...
This smell element is mine...
This nose-consciousness element is mine...
This tongue element is mine...
This taste element is mine...
This tongue-consciousness element is mine...
This body element is mine...
This touch element is mine...
This body-consciousness element is mine...
This mind element is mine...
This mental object element is mine...
This mind-consciousness element is mine, this I am, this is my self: Attachment and clinging are views.
This eye faculty is mine...
This ear faculty is mine...
This nose faculty is mine...
This tongue faculty is mine...
This body faculty is mine...
This mind faculty is mine...
This life faculty is mine...
This female faculty is mine...
This male faculty is mine...
This pleasure faculty is mine...
This pain faculty is mine...
This joy faculty is mine...
This displeasure faculty is mine...
This equanimity faculty is mine...
This faith faculty is mine...
This energy faculty is mine...
This mindfulness faculty is mine...
This concentration faculty is mine...
This wisdom faculty is mine, this I am, this is my self: Attachment and clinging are views.
This sensual realm is mine...
This form realm is mine...
This formless realm is mine...
This sensual existence is mine...
This form existence is mine...
This formless existence is mine...
This perception existence is mine...
This non-perception existence is mine...
The state of neither-perception-nor-non-perception, this is mine...
The state of one constituent, this is mine...
The state of four constituents, this is mine...
The state of five constituents, this is mine...
The first jhāna, this is mine...
The second jhāna, this is mine...
The third jhāna, this is mine...
The fourth jhāna, this is mine...
The liberation of mind through goodwill, this is mine...
The liberation of mind through compassion, this is mine...
The liberation of mind through sympathetic joy, this is mine...
The liberation of mind through equanimity, this is mine...
The attainment of the realm of infinite space, this is mine...
The attainment of the realm of infinite consciousness, this is mine...
The attainment of the realm of nothingness, this is mine...
The attainment of the realm of neither-perception-nor-non-perception, this is mine, this I am, this is my self: Attachment and clinging are views.
Ignorance, this is mine...
Formations, this is mine...
Consciousness, this is mine...
Name-and-form, this is mine...
The six sense bases, this is mine...
Contact, this is mine...
Feeling, this is mine...
Craving, this is mine...
Clinging, this is mine...
Becoming, this is mine...
Birth, this is mine...
Aging-and-death, this is mine, this I am, this is my self: Attachment and clinging are views.
Thus, attachment and clinging are views.
What are the eight bases of views? The aggregates are a base of views, ignorance is a base of views, contact is a base of views, perception is a base of views, thought is a base of views, improper attention is a base of views, bad friends are a base of views, and external sound is a base of views.
The aggregates are a cause, the aggregates are a condition for the arising of views: Thus, the aggregates are a base of views.
Ignorance is a cause, ignorance is a condition for the arising of views: Thus, ignorance is a base of views.
Contact is a cause, contact is a condition for the arising of views: Thus, contact is a base of views.
Perception is a cause, perception is a condition for the arising of views: Thus, perception is a base of views.
Thought is a cause, thought is a condition for the arising of views: Thus, thought is a base of views.
Improper attention is a cause, improper attention is a condition for the arising of views: Thus, improper attention is a base of views.
A bad friend is a cause, a bad friend is a condition for the arising of views: Thus, a bad friend is a base of views.
The external sound is a condition, the external sound is a cause for the arising of a standpoint of view: Thus, the external sound is also a standpoint of view.
These are the eight standpoints of view.
What are the eighteen entanglements of view? The view that is a standpoint of view, the view that is a snare of view, the view that is a thicket of view, the view that is a wilderness of view, the view that is a distortion of view, the view that is an agitation of view, the view that is a fetter of view, the view that is a dart of view, the view that is a confinement of view, the view that is an obstruction of view, the view that is a bond of view, the view that is a precipice of view, the view that is an underlying tendency of view, the view that is a burning of view, the view that is a fever of view, the view that is a knot of view, the view that is a clinging to view, the view that is an adherence to view, the view that is a grasping of view: These are the eighteen entanglements of view.
What are the sixteen views?
The view of gratification, the view of self, the wrong view, the view of personality, the eternalist view based on personality, the annihilationist view based on personality, the view that takes a stand on extremes, the view of the past, the view of the future, the view that is a fetter, the view bound by the conceit I am, the view bound by the conceit mine, the view connected with the assertion of self, the view connected with the assertion of the world, the view of existence, the view of non-existence: These are the sixteen views.
What are the three hundred adherences to views? In how many ways is there adherence to the view of gratification?
In how many ways is there adherence to the view of self?
In how many ways is there adherence to the wrong view?
In how many ways is there adherence to the view of personality?
In how many ways is there adherence to the eternalist view based on personality?
In how many ways is there adherence to the annihilationist view based on personality?
In how many ways is there adherence to the view that takes a stand on extremes?
In how many ways is there adherence to the view of the past?
In how many ways is there adherence to the view of the future?
In how many ways is there adherence to the view that is a fetter?
In how many ways is there adherence to the view bound by the conceit I am?
In how many ways is there adherence to the view bound by the conceit mine?
In how many ways is there adherence to the view connected with the assertion of self?
In how many ways is there adherence to the view connected with the assertion of the world?
In how many ways is there adherence to the view of existence?
In how many ways is there adherence to the view of non-existence?
There is adherence to the view of gratification in thirty-five ways.
There is adherence to the view of self in twenty ways.
There is adherence to the wrong view in ten ways.
There is attachment to the view of self-identity in twenty ways.
There is attachment to the eternalist view based on self-identity in fifteen ways.
There is attachment to the annihilationist view based on self-identity in five ways.
There is attachment to the view of holding to extremes in fifty ways.
There is attachment to the view of past existence in eighteen ways.
There is attachment to the view of future existence in forty-four ways.
There is attachment to the view that leads to bondage in eighteen ways.
There is attachment to the view of I am in eighteen ways.
There is attachment to the view of I possess in eighteen ways.
There is attachment to the view related to self-theory in twenty ways.
There is attachment to the view related to world-theory in eight ways.
There is attachment to the view of existence in one way.
There is attachment to the view of non-existence in one way.
2.1.
Description of the View of Enjoyment In how many ways is there attachment to the view of enjoyment?
Whatever happiness and joy arise dependent on form, this is the enjoyment of form: attachment and clinging are views.
View is not enjoyment, enjoyment is not view.
One is view, the other is enjoyment.
Both the view and the enjoyment: this is called the view of enjoyment.
The view of enjoyment is a wrong view, a deviation in view.
A person endowed with this deviation in view is one who has deviated in view.
A person who has deviated in view should not be associated with, should not be befriended, should not be followed.
Why is that?
Because his view is bad.
The desire in the view is not the view.
The view is not desire.
One is view, the other is desire.
Both the view and the desire: this is called the desire for view.
A person endowed with both the view and the desire is one who is attached to the desire for view.
Giving to a person attached to the desire for view does not yield great fruit or great benefit.
Why is that?
Because his view is bad, the view of enjoyment is a wrong view.
For a person with a wrong view, there are only two destinations: hell or the animal realm.
For a person with a wrong view, whatever bodily action is completed and undertaken according to that view, whatever verbal action...
whatever mental action is completed and undertaken according to that view, whatever intention, whatever aspiration, whatever resolve, whatever formations, all those phenomena lead to the undesirable, the unpleasing, the unpleasant, the harmful, and suffering.
Why is that?
Because his view is bad.
Just as a seed of neem, or a seed of bitter gourd, or a seed of colocynth, when planted in moist soil, whatever earth essence it absorbs, whatever water essence it absorbs, all of it leads to bitterness, acridity, and unpleasantness.
Why is that?
Because the seed is bad.
Similarly, for a person with wrong view, whatever bodily action is undertaken and carried out according to that view, whatever verbal action...
whatever mental action is undertaken and carried out according to that view, whatever intention, whatever aspiration, whatever resolve, whatever formations, all those phenomena lead to the undesirable, the unpleasing, the unpleasant, the harmful, and the painful.
Why is that?
Because his view is bad, a view of enjoyment, a wrong view.
Wrong view is a view-based entanglement, a view-based thicket, a view-based wilderness, a view-based distortion, a view-based agitation, a view-based fetter, a view-based dart, a view-based confinement, a view-based obstruction, a view-based bondage, a view-based precipice, a view-based latent tendency, a view-based affliction, a view-based fever, a view-based knot, a view-based clinging, a view-based adherence, a view-based grasping: these eighteen forms of mental entanglement.
There are fetters and views, and there are fetters without views.
What are the fetters and views?
The view of self-identity, the clinging to rites and rituals: these are the fetters and views.
What are the fetters without views?
The fetter of sense satisfaction, the fetter of ill-will, the fetter of conceit, the fetter of doubt, the fetter of desire for existence, the fetter of envy, the fetter of stinginess, the fetter of attachment, the fetter of ignorance: these are the fetters without views.
Depending on feeling...
depending on perception...
depending on formations...
depending on consciousness...
depending on the eye...
depending on the ear...
depending on the nose...
depending on the tongue...
depending on the body...
depending on the mind...
That which is dependent on mind-consciousness...
That which is dependent on eye-contact...
That which is dependent on ear-contact...
That which is dependent on nose-contact...
That which is dependent on tongue-contact...
That which is dependent on body-contact...
That which is dependent on mind-contact...
That which is born of feeling born of eye-contact...
That which is dependent on feeling born of ear-contact...
That which is dependent on feeling born of nose-contact...
That which is dependent on feeling born of tongue-contact...
That which is dependent on feeling born of body-contact...
That which is dependent on feeling born of mind-contact, arises as pleasant mental feeling, this is the gratification of feeling born of mind-contact:
Attachment and clinging are views.
View is not gratification, gratification is not view.
One thing is view, another thing is gratification.
That which is view and that which is gratification: This is called gratification-view.
Gratification-view is wrong view, a failure of view.
A person endowed with this failure of view is one who has failed in view.
A person who has failed in view should not be associated with, should not be befriended, should not be followed.
Why is that?
Because his view is bad.
The attachment to view is not view.
View is not attachment.
One thing is view, another thing is attachment.
That which is view and that which is attachment, this is called attachment to view.
A person endowed with this view and this attachment is one who is attached to view and attachment.
For a person attached to view and attachment, the giving of gifts is not of great fruit, not of great benefit.
Why is that?
Because his view is bad, gratification-view is wrong view.
For a person with wrong view, there are only two destinations: Hell or the animal realm.
For a person with wrong view, whatever bodily action is undertaken according to that view, whatever verbal action...
whatever mental action is undertaken according to that view, whatever intention, whatever aspiration, whatever resolve, whatever formations, all those things lead to the undesirable, the unpleasing, the harmful, the painful.
Why is that?
Because his view is bad.
Just as if a seed of neem or a seed of bitter gourd or a seed of bitter melon is planted in moist soil, whatever earth-essence it absorbs, whatever water-essence it absorbs, all of it leads to bitterness, harshness, unpleasantness.
Why is that?
Because the seed is bad.
In the same way, for a person with wrong view, whatever bodily action is undertaken according to that view, whatever verbal action...
And whatever volitional actions are undertaken according to wrong views, whatever intentions, desires, aspirations, and formations there are, all these phenomena lead to what is undesirable, unpleasing, unpleasant, harmful, and painful.
Why is that?
Because the view is bad, it is a view of enjoyment, a wrong view.
Wrong view is a view-based attachment, a view-based entanglement, a view-based obsession, a view-based clinging: these eighteen ways of being mentally obsessed are a bond.
There are bonds that are also views, and there are bonds that are not views.
What are the bonds that are also views?
The view of self-identity, the clinging to rites and rituals: these are the bonds that are also views.
What are the bonds that are not views?
The bond of sense satisfaction, the bond of ill-will, the bond of conceit, the bond of doubt, the bond of desire for existence, the bond of envy, the bond of stinginess, the bond of attachment, the bond of ignorance: these are the bonds that are not views.
There is an obsession with the view of enjoyment in these thirty-five ways.
The description of the view of enjoyment is the first.
2.2.
Description of the view of self In how many ways is there an obsession with the view of self?
Here, an unlearned ordinary person, who has not seen the noble ones, who is unskilled in the noble teachings, who is undisciplined in the noble teachings, who has not seen the true persons, who is unskilled in the true teachings, who is undisciplined in the true teachings, regards form as self, or self as possessing form, or form as in self, or self as in form; he regards feeling...
he regards perception...
he regards formations...
he regards consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
How does he regard form as self? Here, someone regards the earth element as self: Whatever the earth element is, that I am; whatever I am, that is the earth element.
He regards the earth element and self as non-dual.
Just as a burning oil lamp's flame and color are non-dual: the flame and the color are regarded as non-dual.
In the same way, here someone regards the earth element as self: Whatever the earth element is, that I am; whatever I am, that is the earth element.
He regards the earth element and self as non-dual.
Obsession and clinging are views.
Views are not the object, the object is not views.
Views are one thing, the object is another.
And what is the view and what is the object: This is the first material-based self-view.
Self-view is wrong view, a failure of view ... ... ...
Self-view is wrong view.
For a person with wrong view, there are only two destinations ... ... ...
These are the fetters, not the views.
Here, someone contemplates the water element ...
the fire element ...
the air element ...
the blue element ...
the yellow element ...
the red element ...
the white element as self: That which is the white element, that am I; that which I am, that is the white element.
He perceives the white element and the self as non-dual.
Just as in the case of a burning oil lamp, the flame is the color; the color is the flame: he perceives the flame and the color as non-dual.
In the same way, here someone ... ... ...
perceives the white element and the self as non-dual.
Attachment and clinging are views.
View is not the object, the object is not the view.
One thing is the view, another thing is the object.
And what is the view and what is the object: This is the first material-based self-view.
Self-view is wrong view, a failure of view ... ... ...
These are the fetters, not the views.
Thus, he perceives form as self.
How does he perceive himself as possessing form?
Here someone perceives feeling ...
perception ...
formations ...
consciousness as self.
He thinks thus: This is my self.
And this self of mine is possessed of form.
He perceives himself as possessing form.
Just as a tree might have a shadow.
A person might say: This is the tree, this is the shadow.
The tree is one thing, the shadow is another.
But this tree is possessed of this shadow.
He perceives the tree as possessing a shadow.
In the same way, here someone perceives feeling ...
perception ...
formations ...
consciousness as self.
He thinks thus: This is my self.
And this self of mine is possessed of form.
He perceives himself as possessing form.
Attachment and clinging are views.
View is not the object, the object is not the view.
One thing is the view, another thing is the object.
And what is the view and what is the object: This is the second material-based self-view.
Self-view is wrong view, a failure of view ... ... ...
These are the fetters, not the views.
Thus, he perceives himself as possessing form.
How does he perceive form in the self? Here, someone perceives feeling ...
perception ...
mental formations ...
consciousness as self.
They think: This is my self.
And in this self, there is this form.
They perceive form in the self.
Just as a flower would have a fragrance.
A person might say: This is the flower, this is the fragrance; the flower is one thing, the fragrance is another.
But this fragrance is in this flower.
They perceive fragrance in the flower.
In the same way, here someone perceives feeling ...
perception ...
mental formations ...
consciousness as self.
They think: This is my self.
And in this self, there is this form.
They perceive form in the self.
Attachment and clinging are views.
Views are not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the third form-based self-view.
Self-view is wrong view, a failure of view ...
and these are the fetters, not the views.
Thus, they perceive form in the self.
How does one perceive the self in form? Here, someone perceives feeling ...
perception ...
mental formations ...
consciousness as self.
They think: This is my self.
And this self is in this form.
They perceive the self in form.
Just as a gem would be placed in a casket.
A person might say: This is the gem, this is the casket.
The gem is one thing, the casket is another.
But this gem is in this casket.
They perceive the gem in the casket.
In the same way, here someone perceives feeling ...
perception ...
mental formations ...
consciousness as self.
They think: This is my self.
And this self is in this form.
They perceive the self in form.
Attachment and clinging are views.
Views are not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the fourth form-based self-view.
Self-view is wrong view, a failure of view ...
and these are the fetters, not the views.
Thus, they perceive the self in form.
How does one perceive feeling as self? Here, someone perceives feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact as self. Whatever feeling arises with mental contact as its condition, that I am; whatever I am, that is the feeling that arises with mental contact as its condition. He perceives feeling arising with mental contact and the self as non-dual.
Just as in the case of an oil lamp that is burning, the flame is its color, the color is its flame, He perceives the flame and the color as non-dual.
In the same way, here someone perceives feeling arising with mental contact as the self.
Whatever feeling arises with mental contact as its condition, that I am; whatever I am, that is the feeling that arises with mental contact as its condition.
He perceives feeling arising with mental contact and the self as non-dual.
Attachment and clinging are views.
Views are not the object, the object is not views.
One thing is the view, another thing is the object.
Whatever is the view and whatever is the object: This is the first view of self based on feeling.
The view of self is wrong view, a failure of view...
and these are fetters, not views.
Thus, he perceives feeling as the self.
How does he perceive the self as having feeling? Here, someone perceives perception...
formations...
consciousness...
form as the self.
He thinks thus: This is my self.
And this self of mine has feeling with this feeling.
He perceives the self as having feeling.
Just as a tree might have a shadow.
A person might say: This is the tree, this is the shadow.
The tree is one thing, the shadow is another.
But this tree has a shadow with this shadow.
He perceives the tree as having a shadow.
In the same way, here someone perceives perception...
formations...
consciousness...
form as the self.
He thinks thus: This is my self.
And this self of mine has feeling with this feeling.
He perceives the self as having feeling.
Attachment and clinging are views.
Views are not the object, the object is not views.
One thing is the view, another thing is the object.
Whatever is the view and whatever is the object: This is the second view of self based on feeling.
The view of self is wrong view, a failure of view...
and these are fetters, not views.
Thus, he perceives the self as having feeling.
How does he perceive feeling in the self? Here, someone perceives perception...
formations...
consciousness...
form as the self.
He thinks thus: This is my self.
And in this self, there is this feeling.
He perceives feeling in the self.
Just as a flower might be endowed with fragrance, A person might say of it: This is the flower, this is the fragrance; Another flower, another fragrance.
But this fragrance is in this flower.
He perceives the fragrance in the flower.
In the same way, someone here perceives perception …
formations …
consciousness …
form as self.
He thinks: This is my self.
And in this self, there is this feeling.
He perceives feeling in the self.
Attachment and clinging are views.
View is not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the third view of self based on feeling.
The view of self is wrong view, a failure of view …
these are the fetters, not the views.
Thus he perceives feeling in the self.
How does he perceive the self in feeling? Here, someone perceives perception …
formations …
consciousness …
form as self.
He thinks: This is my self.
And this self is with this feeling.
He perceives the self in feeling.
Just as a gem might be placed in a casket, A person might say of it: This is the gem, this is the casket.
Another gem, another casket.
But this gem is in this casket.
He perceives the gem in the casket.
In the same way, someone here perceives perception …
formations …
consciousness …
form as self.
He thinks: This is my self.
And this self is with this feeling.
He perceives the self in feeling.
Attachment and clinging are views.
View is not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the fourth view of self based on feeling.
The view of self is wrong view, a failure of view …
these are the fetters, not the views.
Thus he perceives the self in feeling.
How does he perceive perception as self? Here, someone perceives perception born of eye-contact …
perception born of ear-contact …
perception born of nose-contact …
perception born of tongue-contact …
perception born of body-contact …
perception born of mind-contact as self.
The perception born of mind-contact is me, and I am the perception born of mind-contact. He perceives the perception born of mental contact and the self as non-dual.
Just as in the case of a burning oil lamp, the flame is the color, the color is the flame: He perceives the flame and the color as non-dual.
Similarly, here someone perceives the perception born of mental contact as the self.
The perception born of mental contact is me, and I am the perception born of mental contact.
He perceives the perception born of mental contact and the self as non-dual.
Attachment and clinging are views.
Views are not the object, the object is not the views.
One thing is the view, another thing is the object.
And the view and the object: This is the first self-view based on perception.
Self-view is wrong view, a failure of view...
and these are fetters, not views.
Thus, he perceives perception as the self.
How does he perceive himself as having perception? Here, someone perceives formations...
consciousness...
form...
feeling as the self.
He thinks thus: This is my self.
And this self of mine has perception.
He perceives himself as having perception.
Just as a tree might have a shadow.
A person might say: This is the tree, this is the shadow.
The tree is one thing, the shadow is another.
But this tree has a shadow.
He perceives the tree as having a shadow.
Similarly, here someone perceives formations...
consciousness...
form...
feeling as the self.
He thinks thus: This is my self.
And this self of mine has perception.
He perceives himself as having perception.
Attachment and clinging are views.
Views are not the object, the object is not the views.
One thing is the view, another thing is the object.
And the view and the object: This is the second self-view based on perception.
Self-view is wrong view...
and these are fetters, not views.
Thus, he perceives himself as having perception.
How does he perceive perception in the self? Here, someone perceives formations...
consciousness...
form...
feeling as the self.
He thinks thus: This is my self.
And in this self is this perception.
He perceives perception in the self.
Just as a flower might have a fragrance.
A person might say: This is the flower, this is the fragrance.
Another flower, another fragrance.
But this fragrance is indeed in this flower.
He perceives the fragrance in the flower.
In the same way, here someone perceives formations...
consciousness...
form...
feeling as self.
He thinks: This is indeed my self.
And in this self, this perception exists.
He perceives perception in the self.
Attachment and clinging are views.
Views are not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the third perception-based view of self.
The view of self is a wrong view...
and these are fetters, not views.
Thus, he perceives perception in the self.
How does he perceive the self through perception? Here, someone perceives formations...
consciousness...
form...
feeling as self.
He thinks: This is indeed my self.
And this self exists with this perception.
He perceives the self through perception.
Just as a gem placed in a casket.
A person might say: This is the gem, this is the casket.
The gem is one thing, the casket is another.
But this gem is indeed in this casket.
He perceives the gem in the casket.
In the same way, here someone perceives formations...
consciousness...
form...
feeling as self.
He thinks: This is indeed my self.
And this self exists with this perception.
He perceives the self through perception.
Attachment and clinging are views.
Views are not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the fourth perception-based view of self.
The view of self is a wrong view...
and these are fetters, not views.
Thus, he perceives the self through perception.
How does he perceive formations as self? Here, someone perceives the intention born of eye-contact, the intention born of ear-contact, the intention born of nose-contact, the intention born of tongue-contact, the intention born of body-contact, the intention born of mind-contact as self.
That which is the intention born of mind-contact, that am I; that which am I, that is the intention born of mind-contact: he perceives the intention born of mind-contact and the self as non-dual.
Just as in a burning oil lamp, that which is the flame is the color, that which is the color is the flame: He perceives the color and the non-dual as one.
In the same way, here someone perceives the intention born of mental contact as the self.
The intention born of mental contact is me, and I am the intention born of mental contact: He perceives the intention born of mental contact and the self as one.
Attachment and clinging are views.
A view is not the object, and the object is not the view.
A view is one thing, and the object is another.
The view and the object: This is the first self-view based on formations.
Self-view is wrong view ...
and these are fetters, not views.
Thus, he perceives formations as the self.
How does he perceive the self as having formations? Here, someone perceives consciousness ...
form ...
feeling ...
perception as the self.
He thinks: This is my self.
And this self of mine has these formations.
He perceives the self as having formations.
Just as a tree might have a shadow.
A person might say: This is the tree, this is the shadow.
The tree is one thing, the shadow is another.
But this tree has this shadow.
He perceives the tree as having a shadow.
In the same way, here someone perceives consciousness ...
form ...
feeling ...
perception as the self.
He thinks: This is my self.
And this self of mine has these formations.
Attachment and clinging are views.
A view is not the object, and the object is not the view.
A view is one thing, and the object is another.
The view and the object: This is the second self-view based on formations. Self-view is wrong view ...
and these are fetters, not views.
Thus, he perceives the self as having formations.
How does he perceive formations in the self?
Here, someone perceives consciousness ...
form ...
feeling ...
perception as the self.
He thinks: This is my self.
And in this self are these formations.
He perceives formations in the self.
Just as a flower might have a fragrance.
A person might say: This is the flower, this is the fragrance; the flower is one thing, the fragrance is another.
But this fragrance is in this flower.
He perceives the fragrance in the flower.
In the same way, here someone perceives consciousness as self...
form...
feeling...
perception as self.
He thinks thus: This is my self.
And in this self, these formations exist.
He perceives formations in the self.
Attachment and clinging are views.
View is not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the third view of self based on formations.
The view of self is wrong view...
and these are fetters, not views.
Thus, he perceives formations in the self.
How does he perceive the self in formations?
Here someone perceives consciousness...
form...
feeling...
perception as self.
He thinks thus: This is my self.
And this self exists in these formations.
He perceives the self in formations.
Just as a gem placed in a casket.
A person might say: This is the gem, this is the casket.
The gem is one thing, the casket is another.
But this gem exists in this casket.
He perceives the gem in the casket.
In the same way, here someone perceives consciousness...
form...
feeling...
perception as self.
He thinks thus: This is my self.
And this self exists in these formations.
He perceives the self in formations.
Attachment and clinging are views.
View is not the object, the object is not the view.
One thing is the view, another is the object.
And the view and the object: this is the fourth view of self based on formations.
The view of self is wrong view...
and these are fetters, not views.
Thus, he perceives the self in formations.
How does he perceive consciousness as self? Here, someone perceives eye-consciousness...
ear-consciousness...
nose-consciousness...
tongue-consciousness, body-consciousness...
mind-consciousness as self.
What is mind-consciousness, that I am; what I am, that is mind-consciousness: he perceives mind-consciousness and self as non-dual.
Just as in a burning oil lamp, the flame is the color, the color is the flame: he perceives the flame and the color as non-dual.
In the same way, here someone perceives mind-consciousness as self.
What is mind-consciousness, that I am; what I am, that is mind-consciousness: He perceives consciousness and self as non-dual.
Attachment and clinging are views.
A view is not a basis, a basis is not a view.
One thing is a view, another thing is a basis.
Whatever is a view and whatever is a basis: this is the first self-view based on consciousness.
Self-view is wrong view ...
and these are fetters, not views.
Thus, he perceives consciousness as self.
How does he perceive the self as possessing consciousness? Here, someone perceives form ...
feeling ...
perception ...
formations as self.
He thinks thus: This is my self.
And this self of mine is possessed of this consciousness.
He perceives the self as possessing consciousness.
Just as a tree might have a shadow.
A person might say: This is the tree, this is the shadow.
The tree is one thing, the shadow is another.
But this tree is possessed of this shadow.
He perceives the tree as possessing the shadow.
In the same way, here someone perceives form ...
feeling ...
perception ...
formations as self.
He thinks thus: This is my self.
And this self of mine is possessed of this consciousness.
He perceives the self as possessing consciousness.
Attachment and clinging are views.
A view is not a basis, a basis is not a view.
One thing is a view, another thing is a basis.
Whatever is a view and whatever is a basis: this is the second self-view based on consciousness.
Self-view is wrong view ...
and these are fetters, not views.
Thus, he perceives the self as possessing consciousness.
How does he perceive consciousness in the self? Here, someone perceives form ...
feeling ...
perception ...
formations as self.
He thinks thus: This is my self.
And in this self, there is this consciousness.
He perceives consciousness in the self.
Just as a flower might have a fragrance.
A person might say: This is the flower, this is the fragrance; the flower is one thing, the fragrance is another.
But this fragrance is in this flower.
He perceives the fragrance in the flower.
In the same way, here someone perceives form ...
feeling ...
perception ...
formations as self.
He thinks thus: This is my self.
And in this self, there is this consciousness.
He perceives consciousness in the self.
Attachment is a view.
A view is not a basis, a basis is not a view.
One thing is a view, another thing is a basis.
And the view and the basis: this is the third self-view based on consciousness.
Self-view is wrong view ...
and these are fetters, not views.
Thus, one perceives consciousness in oneself.
How does one perceive the self in consciousness? Here, someone perceives form ...
feeling ...
perception ...
formations as self.
It occurs to them: This is my self.
And this self of mine is in this consciousness.
They perceive the self in consciousness.
Just as a gem is placed in a casket.
A person might say: This is the gem, this is the casket.
The gem is one thing, the casket is another.
But this gem is in this casket.
They perceive the gem in the casket.
Similarly, here someone perceives form ...
feeling ...
perception ...
formations as self.
It occurs to them: This is my self.
And this self of mine is in this consciousness.
They perceive the self in consciousness.
Attachment is a view.
A view is not a basis, a basis is not a view.
One thing is a view, another thing is a basis.
And the view and the basis: this is the fourth self-view based on consciousness.
Self-view is wrong view ...
and these are fetters, not views.
Thus, one perceives the self in consciousness.
There are twenty ways of attachment to self-view.
The description of self-view is the second.
1.2.3.
Description of Wrong View In how many ways does attachment to wrong view occur?
There is no giving: this is a basis.
Such a statement is a wrong attachment to a view.
A view is not a basis, a basis is not a view.
One thing is a view, another thing is a basis.
And the view and the basis: this is the first wrong basis of wrong view.
Wrong view is a failure of view ...
and these are fetters, not views.
There is no sacrifice: this is a basis ...
There is no offering: this is a basis ...
There is no result of good and bad actions: this is a basis ...
There is no this world: this is a basis ...
There is no other world: this is a basis ...
There is no mother: this is a basis ...
There is no father: this is a basis ...
There are no spontaneously born beings: this is a basis ...
There are no ascetics or brahmins in the world who have attained the right path and practice correctly, who, having realized and experienced this world and the other world by themselves, declare it: this is the subject.
Such a statement is a wrong adherence to a false view.
A view is not the subject, and the subject is not a view.
A view is one thing, and the subject is another.
And the view and the subject: this is the tenth wrong subject, a wrong view.
Wrong view is a failure of view...
and... for a person with wrong view, there are only two destinations... and...
these are the fetters, not the views.
Wrong view is adhered to in these ten ways.
This is the third explanation of wrong view.
1.2.4.
Explanation of Self-Identity View In how many ways is self-identity view adhered to?
Here, an unlearned ordinary person, who has not seen the noble ones, who is unskilled in the noble teachings, who is undisciplined in the noble teachings, who has not seen the true persons, who is unskilled in the true teachings, who is undisciplined in the true teachings, regards form as self, or self as possessing form, or form as in self, or self as in form.
Feeling...
perception...
mental formations...
consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness.
How does one regard form as self? Here, someone regards the earth element...
or the white element as self.
That which is the white element, that am I; that which am I, that is the white element: thus one regards the white element and self as non-dual.
Just as a burning oil lamp...
in the same way, here someone regards the white element as self.
Adherence to a false view... and...
this is the first self-identity view based on form.
Self-identity view is a wrong view...
and... these are the fetters, not the views.
Thus one regards form as self... and...
self-identity view is adhered to in these twenty ways.
This is the fourth explanation of self-identity view.
5 Explanation of Eternalism View In how many ways is eternalism view based on self-identity adhered to?
Here, an unlearned ordinary person, who has not seen the noble ones, who is unskilled in the noble teachings, who is undisciplined in the noble teachings, who has not seen the true persons, who is unskilled in the true teachings, who is undisciplined in the true teachings, regards self as possessing form, or form as in self, or self as in form.
Feeling as possessing self... and...
perception as possessing self...
...having formations or the self...
...having consciousness or the self, or consciousness in the self, or the self in consciousness.
How does one perceive the self as having form? Here, someone perceives feeling... ...perceives perception...
...perceives formations...
...perceives consciousness as the self.
They think: This is indeed my self.
And this self of mine is endowed with this form.
They perceive the self as having form.
Just as a tree might have a shadow.
A person might say:
This is the tree, this is the shadow; the tree is one thing, the shadow is another.
But this tree is endowed with this shadow.
They perceive the tree as having a shadow.
In the same way, here someone perceives feeling...
...this is the first eternalist view based on the five aggregates.
Eternalist view is wrong view...
...these are fetters, not views.
Thus, they perceive the self as having form...
...there is an obsession with the eternalist view based on the five aggregates in these fifteen ways.
This is the fifth description of eternalist view.
6 Description of Annihilationist View In how many ways is there an obsession with the annihilationist view based on the five aggregates?
Here, an uneducated ordinary person, who has not seen the noble ones, who is unskilled in the noble teaching, who is undisciplined in the noble teaching, who has not seen good persons, who is unskilled in the teaching of good persons, who is undisciplined in the teaching of good persons, perceives form as the self, perceives feeling as the self, perceives perception as the self, perceives formations as the self, perceives consciousness as the self.
How does one perceive form as the self? Here, someone perceives the earth element...
...perceives the white element as the self.
What is the white element, that am I; what I am, that is the white element: they perceive the white element and the self as non-dual.
Just as a burning oil lamp...
...this is the first annihilationist view based on the five aggregates.
Annihilationist view is wrong view...
...these are fetters, not views.
Thus, they perceive form as the self...
...there is an obsession with the annihilationist view based on the five aggregates in these five ways.
This is the sixth description of annihilationist view.
2.7. Description of the View of Holding to Extremes In how many ways is there an obsession with the view of holding to extremes?
The world is eternal: in how many ways is there an obsession with the view of holding to extremes?
Is the world eternal?: In how many ways does adherence to the view of an eternal world manifest?
Is the world finite?: In how many ways does adherence to the view of a finite world manifest?
Is the world infinite?: In how many ways does adherence to the view of an infinite world manifest? Is the soul the same as the body?: In how many ways does adherence to the view that the soul and body are the same manifest?
Is the soul different from the body?: In how many ways does adherence to the view that the soul and body are different manifest?
Does the Tathagata exist after death?: In how many ways does adherence to the view that the Tathagata exists after death manifest?
Does the Tathagata not exist after death?: In how many ways does adherence to the view that the Tathagata does not exist after death manifest?
Does the Tathagata both exist and not exist after death?:
In how many ways does adherence to the view that the Tathagata both exists and does not exist after death manifest?
Does the Tathagata neither exist nor not exist after death?: In how many ways does adherence to the view that the Tathagata neither exists nor does not exist after death manifest?
Is the world eternal?: Adherence to the view of an eternal world manifests in five ways...
Does the Tathagata neither exist nor not exist after death?: Adherence to the view that the Tathagata neither exists nor does not exist after death manifests in five ways.
Is the world eternal?: In how many ways does adherence to the view of an eternal world manifest?
The form is the world and it is eternal: Adherence and attachment to this view.
By this view, one grasps the end: This is the view of an eternal world.
The view is not the object, the object is not the view.
The view is one thing, the object is another.
The view and the object: This is the first view of an eternal world.
The view of an eternal world is a wrong view...
These are fetters, not views.
The feeling is the world and it is eternal...
The perception is the world and it is eternal...
The formations are the world and they are eternal...
The consciousness is the world and it is eternal: Adherence and attachment to this view.
By this view, one grasps the end: This is the view of an eternal world.
The view is not the object, the object is not the view.
The view is one thing, the object is another.
The view and the object: This is the fifth view of an eternal world.
The view of an eternal world is a wrong view...
These are fetters, not views.
Is the world eternal?: Adherence to the view of an eternal world manifests in these five ways.
Is the world not eternal?: In how many ways does adherence to the view of a non-eternal world manifest?
The form is the world and it is not eternal: Adherence and attachment to this view.
By this view, one grasps the end: This is the view of a non-eternal world...
This is the first view of a non-eternal world.
The view of a non-eternal world is a wrong view...
These are fetters, not views.
Feeling is the world and is impermanent, ......
Perception is the world and is impermanent, ......
Formations are the world and are impermanent, ......
Consciousness is the world and is impermanent: Attachment and clinging are views.
With that view, one grasps the end: A view that grasps the end is a wrong view, ......
These are fetters, not views.
The world is impermanent: With the view that grasps the end, attachment arises in these five ways.
The world is finite: With the view that grasps the end, in what five ways does attachment arise?
Here, someone pervades a limited space with blue.
They think: This world is finite and bounded.
They perceive an end.
What they pervade is both the object and the world.
What they pervade with is both the self and the world:
Attachment and clinging are views.
With that view, one grasps the end:
A view that grasps the end is a wrong view.
A view is not the object, the object is not the view.
A view is one thing, the object is another.
Both the view and the object: This is the first view that the world is finite that grasps the end.
A view that grasps the end is a wrong view, ......
These are fetters, not views.
Here, someone pervades a limited space with yellow...
with red...
with white...
with light.
They think: This world is finite and bounded.
They perceive an end.
What they pervade is both the object and the world.
What they pervade with is both the self and the world:
Attachment and clinging are views.
With that view, one grasps the end: A view that grasps the end, ......
The world is finite: With the view that grasps the end, attachment arises in these five ways.
The world is infinite: With the view that grasps the end, in what five ways does attachment arise?
Here, someone pervades a vast space with blue.
They think: This world is infinite and unbounded.
They perceive infinity.
What they pervade is both the object and the world. What they pervade with is both the self and the world:
Attachment and clinging are views.
With that view, one grasps the end: A view that grasps the end.
A view is not the object, the object is not the view.
A view is one thing, the object is another.
Both the view and the object: This is the first view that the world is infinite: A view that leads to an end.
A view that leads to an end is a wrong view ... ... ...
These are fetters, not views.
Here, someone pervades a vast space with yellow...
pervades with red...
pervades with white...
pervades with light.
He thinks: This world is infinite and endless.
He perceives it as infinite.
What he pervades is both the object and the world; the one who pervades is both the self and the world:
this is a clinging to a view.
With that view, he grasps an end: a view that leads to an end ... ... ...
The world is infinite: with this view that leads to an end, there is clinging in these five ways.
That life is the same as the body: with this view that leads to an end, in what five ways is there clinging?
Form is both life and body; what is life is the body, what is the body is life: this is a clinging to a view.
With that view, he grasps an end: a view that leads to an end.
A view is not the object, the object is not the view.
A view is one thing, the object is another.
And the view and the object:
this is the first that life is the same as the body: a view that leads to an end.
A view that leads to an end is a wrong view ... ... ...
These are fetters, not views.
Feeling is both life and body...
perception is both life and body...
formations are both life and body...
consciousness is both life and body; what is life is the body, what is the body is life:
this is a clinging to a view.
With that view, he grasps an end: a view that leads to an end ... ... ...
that life is the same as the body:
with this view that leads to an end, there is clinging in these five ways.
That life is different from the body: with this view that leads to an end, in what five ways is there clinging?
Form is the body, not life; life is not the body.
Life is different from the body: this is a clinging to a view.
With that view, he grasps an end: a view that leads to an end.
A view is not the object, the object is not the view.
A view is one thing, the object is another.
And the view and the object: this is the first that life is different from the body: a view that leads to an end.
A view that leads to an end is a wrong view ... ... ...
These are fetters, not views.
Feeling is the body, not life ...
perception is the body, not life ...
Formations are the body, not the soul...
Consciousness is the body, not the soul; The soul is not the body.
The soul is one thing, the body is another: Attachment to this view is a belief.
With this belief, one is caught in a boundary: A boundary-holding belief...
The Tathagata exists after death: With this boundary-holding belief, in what five ways does attachment occur?
Form here is subject to death.
The Tathagata, after the breaking up of the body, either exists, remains, arises, or is reborn: Attachment to this view is a belief.
With this belief, one is caught in a boundary: A boundary-holding belief.
Belief is not the object, the object is not the belief.
Belief is one thing, the object is another.
Both the belief and the object: This is the first The Tathagata exists after death: A boundary-holding belief.
A boundary-holding belief is a wrong belief...
These are fetters, not beliefs.
Feeling here is subject to death...
Perception here is subject to death...
Formations here are subject to death...
Consciousness here is subject to death.
The Tathagata, after the breaking up of the body, either exists, remains, arises, or is reborn: Attachment to this view is a belief.
With this belief, one is caught in a boundary: A boundary-holding belief...
The Tathagata does not exist after death: With this boundary-holding belief, in what five ways does attachment occur?
Form here is subject to death.
The Tathagata, after the breaking up of the body, is annihilated and destroyed; The Tathagata does not exist after death: Attachment to this view is a belief.
With this belief, one is caught in a boundary: A boundary-holding belief.
Belief is not the object, the object is not the belief.
Belief is one thing, the object is another.
Both the belief and the object: This is the first The Tathagata does not exist after death: A boundary-holding belief.
A boundary-holding belief is a wrong belief...
These are fetters, not beliefs.
Feeling here is subject to death...
Perception here is subject to death...
Formations here are subject to death...
Consciousness here is subject to death.
The Tathagata, after the breaking up of the body, is annihilated and destroyed.
The Tathagata does not exist after death: Attachment to views is a belief.
By that view, one is grasped by the end: a view that leads to an end...
There is no Tathagata after death: attachment to views in these five ways.
There both is and is not a Tathagata after death: attachment to views in these five ways.
Form is subject to death here.
The Tathagata, after the breaking up of the body, both exists and does not exist: attachment to views is a belief.
By that view, one is grasped by the end: a view that leads to an end.
A view is not a basis, a basis is not a view.
One thing is a view, another thing is a basis.
What is a view and what is a basis: this is the first there both is and is not a Tathagata after death: a view that leads to an end.
A view that leads to an end is a wrong view...
these are fetters, not views.
Feeling is subject to death here...
perception is subject to death here...
formations are subject to death here...
consciousness is subject to death here.
The Tathagata, after the breaking up of the body, both exists and does not exist: attachment to views is a belief.
By that view, one is grasped by the end: a view that leads to an end...
there both is and is not a Tathagata after death: attachment to views in these five ways.
The Tathagata, after the breaking up of the body, neither exists nor does not exist: attachment to views is a belief.
By that view, one is grasped by the end: a view that leads to an end.
A view is not a basis, a basis is not a view, one thing is a view, another thing is a basis.
What is a view and what is a basis: this is the first neither exists nor does not exist a Tathagata after death: a view that leads to an end.
A view that leads to an end is a wrong view...
these are fetters, not views.
Feeling is subject to death here...
perception is subject to death here...
formations are subject to death here...
consciousness is subject to death here.
The Tathagata, after the breaking up of the body, neither exists nor does not exist: attachment to views is a belief.
By that view, one is grasped by the end: a view that leads to an end.
The Tathagata neither exists nor does not exist after death: is an extreme view.
An extreme view is a wrong view ...
and these are fetters, not views.
The Tathagata neither exists nor does not exist after death: with this extreme view, there is attachment in these five ways.
With this extreme view, there is attachment in these fifty ways.
The description of extreme views is the seventh.
1.2.8.
Description of Views on the Past
With which eighteen ways is there attachment to the view on the past?
Four eternalist views, four partial-eternalist views, four finite-infinite views, four evasive views, two fortuitous-origin views: with these eighteen ways, there is attachment to the view on the past.
The description of views on the past is the eighth.
2.9.
Description of Views on the Future With which forty-four ways is there attachment to the view on the future?
Sixteen views on consciousness, eight views on non-consciousness, eight views on neither-perception-nor-non-perception, seven annihilationist views, five views on nibbana in this life: with these forty-four ways, there is attachment to the view on the future.
The description of views on the future is the ninth.
2.10.
Description of Fetters and Views With which eighteen ways is there attachment to the fetter view?
The view that is a view-attachment, a view-entanglement ...
and view-attachment, view-obsession: with these eighteen ways, there is attachment to the fetter view.
The description of fetters and views is the tenth.
2.11.
Description of the View of I and Conceit I: with which eighteen ways is there attachment to the view bound by conceit?
Eye as I: attachment and obsession.
I: the view bound by conceit.
View is not the subject, the subject is not the view.
Another view, another subject.
And the view and the subject: this first one, I: the view bound by conceit.
The view bound by conceit is a wrong view ...
and these are fetters, not views.
Ear as I ...
and nose as I ...
and tongue as I ...
and body as I ...
and mind as I ...
and forms as I ...
and phenomena as I ...
eye-consciousness as I ...
and mind-consciousness as I: Attachment to views.
I am: The view bound by conceit.
The view is not the object, the object is not the view.
One thing is the view, another thing is the object.
Both the view and the object: This is the eighteenth I am: The view bound by conceit.
The view bound by conceit is a wrong view ...
etc. ... These are the fetters, not the views.
I am: Attachment arises in these eighteen ways due to the view bound by conceit.
The description of the view bound by conceit is the eleventh.
2.12.
Description of the view bound by conceit of mine Mine: In what eighteen ways does attachment arise due to the view bound by conceit?
The eye is mine: Attachment to views.
Mine: The view bound by conceit.
The view is not the object, the object is not the view.
One thing is the view, another thing is the object.
Both the view and the object: This is the first mine: The view bound by conceit.
The view bound by conceit is a wrong view ...
etc. ... These are the fetters, not the views.
The ear is mine ...
etc. ...
The nose is mine ...
etc. ...
The tongue is mine ...
etc. ...
The body is mine ...
etc. ... The mind is mine ... etc. ...
Forms are mine ... etc. ... Phenomena are mine ... etc. ...
Eye-consciousness is mine ... etc. ...
Mind-consciousness is mine, attachment to views.
Mine:
The view bound by conceit.
The view is not the object, the object is not the view. One thing is the view, another thing is the object. Both the view and the object:
This is the eighteenth mine: The view bound by conceit.
The view bound by conceit is a wrong view ...
etc. ... These are the fetters, not the views.
Mine: Attachment arises in these eighteen ways due to the view bound by conceit.
The description of the view bound by conceit of mine is the twelfth.
2.13.
Description of the view associated with self-theory
In what twenty ways does attachment arise due to the view associated with self-theory?
Here, an unlearned ordinary person, who has not seen the noble ones, who is unskilled in the noble teachings, who is undisciplined in the noble teachings, who has not seen the true persons, who is unskilled in the teachings of the true persons, who is undisciplined in the teachings of the true persons, regards form as self, or self as possessing form, or form as in self, or self as in form ...
etc. ...
Feeling ...
Perception ...
Formations ... Consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness ... etc.
How does one perceive form as self? Here, someone perceives the earth-kasiṇa... the white-kasiṇa as self.
That which is the white-kasiṇa, that am I;
that which am I, that is the white-kasiṇa: thus perceives the white-kasiṇa and the self as non-dual.
Just as in the case of a burning oil lamp, the flame is the color;
the color is the flame: thus perceives the flame and the color as non-dual.
In the same way, here someone perceives the white-kasiṇa as self...
this is the first view connected with self-theory based on form.
The view connected with self-theory is wrong view...
these are fetters, not views.
Thus one perceives form as self...
with the view connected with self-theory, there is adherence in these twenty ways.
The description of the view connected with self-theory is the thirteenth.
2.14.
Description of the view connected with world-theory
With the view connected with world-theory, in which eight ways is there adherence?
The self and the world are eternal: adherence and attachment to this view connected with world-theory.
The view is not the object, the object is not the view.
Different is the view, different is the object.
That which is the view and that which is the object: this is the first view connected with world-theory.
The view connected with world-theory is wrong view...
these are fetters, not views.
The self and the world are not eternal...
the self and the world are both eternal and not eternal...
the self and the world are neither eternal nor not eternal...
the self and the world are finite...
the self and the world are infinite...
the self and the world are both finite and infinite...
the self and the world are neither finite nor infinite: adherence and attachment to this view connected with world-theory.
The view is not the object, the object is not the view.
Different is the view, different is the object.
That which is the view and that which is the object: this is the eighth view connected with world-theory.
The view connected with world-theory is wrong view...
these are fetters, not views.
With the view connected with world-theory, there is adherence in these eight ways.
The description of the view connected with world-theory is the fourteenth.
1.2.15.
Description of the view of existence and non-existence
Adherence to sinking is the view of existence.
Adherence to overreaching is the view of non-existence. With the view of enjoyment, in thirty-five ways is there adherence, how many views of existence, how many views of non-existence?
With regard to the view of self, there is attachment in twenty ways: how many are views of existence, and how many are views of non-existence?
With regard to the view connected with worldly doctrines, there is attachment in eight ways: how many are views of existence, and how many are views of non-existence?
With regard to the view of gratification, there is attachment in thirty-five ways: some are views of existence, and some are views of non-existence.
With regard to the view of self, there is attachment in twenty ways: fifteen are views of existence, and five are views of non-existence.
With regard to the wrong view, there is attachment in ten ways: all are views of non-existence.
With regard to the view of personality, there is attachment in twenty ways: fifteen are views of existence, and five are views of non-existence.
With regard to the eternalist view based on personality, there is attachment in fifteen ways: all are views of existence.
With regard to the annihilationist view based on personality, there is attachment in five ways: all are views of non-existence.
World is eternal: With regard to the view that leads to an extreme, there is attachment in five ways: all are views of existence.
World is not eternal: With regard to the view that leads to an extreme, there is attachment in five ways: all are views of non-existence.
World is finite: With regard to the view that leads to an extreme, there is attachment in five ways: some are views of existence, and some are views of non-existence.
World is infinite: With regard to the view that leads to an extreme, there is attachment in five ways: some are views of existence, and some are views of non-existence.
That which is the soul is the same as the body: With regard to the view that leads to an extreme, there is attachment in five ways: all are views of non-existence.
That which is the soul is different from the body: With regard to the view that leads to an extreme, there is attachment in five ways: all are views of existence.
There is a Tathagata after death: With regard to the view that leads to an extreme, there is attachment in five ways: all are views of existence.
There is no Tathagata after death:
With regard to the view that leads to an extreme, there is attachment in five ways: all are views of non-existence.
There both is and is not a Tathagata after death: With regard to the view that leads to an extreme, there is attachment in five ways: some are views of existence, and some are views of non-existence. There neither is nor is not a Tathagata after death:
With regard to the view that leads to an extreme, there is attachment in five ways: some are views of existence, and some are views of non-existence.
With regard to the view of the past, there is attachment in eighteen ways: some are views of existence, and some are views of non-existence.
With regard to the view of the future, there is attachment in forty-four ways: some are views of existence, and some are views of non-existence.
There may be adherence to the view of attachment in eighteen ways, either as views of existence or as views of non-existence.
I am: There may be adherence to the view of attachment in eighteen ways, all of which are views of non-existence. It is mine:
There may be adherence to the view associated with self-conceit in twenty ways, fifteen of which are views of existence, and five are views of non-existence.
There may be adherence to the view associated with worldly conceit in eight ways, either as views of existence or as views of non-existence.
All these views are views of gratification.
All these views are views of self.
All these views are wrong views.
All these views are views of identity.
All these views are views that lead to extremes.
All these views are views of attachment.
All these views are views associated with self-conceit.
Both the view of existence and the view of non-existence, These two are relied upon by the speculative thinkers; They have no knowing of cessation, Where this world is seen as reversed.
Disciples, beings are beset by two views, some fall short, some overreach; But those with vision see.
And how do some fall short?
Beings who are fond of existence who delight in existence, who are pleased with existence.
When a teaching for the cessation of existence is being taught, their mind does not leap forward, does not become settled, does not resolve, does not become confident.
Thus do some fall short.
And how do some overreach?
Some being troubled, ashamed, and disgusted with existence, delight in non-existence: They think, When this self, with the breakup of the body, after death, is annihilated and destroyed, and does not exist after death, this is peaceful, this is excellent, this is reality.
Thus do some overreach.
And how do those with vision see?
Here a disciple sees what has come to be as it has come to be.
Seeing what has come to be as it has come to be, he is practicing for disenchantment, for dispassion, for cessation.
Thus do those with vision see.
Whoever sees what has come to be as it has come to be, And the overcoming of what has come to be; He is released by true knowing, With the destruction of craving for existence.
He, having fully known what has come to be, Is free from craving for existence and non-existence.
The disciple who has reached the end of existence, does not come back to another existence.
There are three types of people with wrong views, and three types of people with right views.
Who are the three types of people with wrong views?
The sectarians, the disciple of the sectarians, and the one with wrong views: these are the three types of people with wrong views.
Who are the three types of people with right views?
The Tathagata, the disciple of the Tathagata, and the one with right views: these are the three types of people with right views.
The angry and resentful man, the one who speaks ill of others; the one with wrong views, the deceitful one, know him as a wretched person.
The one who is not angry, not resentful, pure and gone to purity; the one with right views, the wise one, know him as a noble person.
There are three wrong views, and three right views.
What are the three wrong views?
This is mine: this is a wrong view.
This I am: this is a wrong view.
This is my self: this is a wrong view.
These are the three wrong views.
What are the three right views?
This is not mine: this is a right view.
This I am not: this is a right view.
This is not my self: this is a right view.
These are the three right views.
This is mine: what view is this, how many views are there, and which views are included in this?
This I am: what view is this, how many views are there, and which views are included in this?
This is my self: what view is this, how many views are there, and which views are included in this?
This is mine: this is a view of the past.
There are eighteen views.
These views are included in the views of the past.
This I am: this is a view of the future.
There are forty-four views.
These views are included in the views of the future.
This is my self: this is a view based on twenty grounds of self.
This is a view based on twenty grounds of identity.
There are sixty-two views starting with identity view.
These views are included in the views of the past and future.
Whoever has reached a conclusion about me, all of them are endowed with right views.
For those endowed with right views, there are five here who have reached a conclusion, and five who have reached a conclusion after leaving here.
Who are the five who have reached a conclusion here?
The one who will be reborn seven times at most, the one who will be reborn in a good family, the one who will be reborn once more, the once-returner, and the one who is an arahant in this very life: these are the five who have reached a conclusion here.
Who are the five who have reached a conclusion after leaving here?
The one who attains final Nibbana in the interval, the one who attains final Nibbana upon being reborn, the one who attains final Nibbana without exertion, the one who attains final Nibbana with exertion, the one who goes upstream, and the one who goes to the highest heaven: The final destination of these five here.
Whoever have reached finality in me, all of them are endowed with right view.
For those endowed with right view, the final destination of these five here, the final destination of these five here after leaving.
Whoever have unwavering confidence in me, all of them are stream-enterers.
For those stream-enterers, the final destination of these five here, the final destination of these five here after leaving.
What is the final destination of these five here?
The one who will be reborn seven times at most, the one who will be reborn in a good family, the one who will be reborn once more, the once-returner, and the one who is an arahant in this very life: this is the final destination of these five here.
What is the final destination of these five here after leaving? The one who attains final Nibbāna in-between, the one who attains final Nibbāna upon being reborn, the one who attains final Nibbāna without exertion, the one who attains final Nibbāna with exertion, the one who goes upstream, the one who goes to the highest heaven: this is the final destination of these five here after leaving.
Whoever have unwavering confidence in me, all of them are stream-enterers.
For those stream-enterers, the final destination of these five here.
The final destination of these five here after leaving.
The sixteenth section on the description of views on existence and non-existence.
The discussion on views is finished.