English
Even so, here, some person regards form... feeling... perception... fo formations as self. To him it occurs: "This indeed is my self. And this self of mine is conscious by means of this consciousness." He regards the self as possessing consciousness. Clinging and grasping is a view. A view is not a thing, a thing is not a view. A view is one thing, a thing is another. That which is a view and that which is a thing – this is the second view of self based on consciousness. The view of self is wrong view… these are fetters, not views. Thus he regards the self as possessing consciousness. How does he regard consciousness in the self? Here, someone regards form… feeling… perception… formations as self. To him it occurs: "This indeed is my self. And in this self is this consciousness." He regards consciousness in the self. Just as if there were a flower endowed with fragrance. A man might say of it: "This is the flower, this is the fragrance; the flower is one thing, the fragrance is another. And this fragrance is in this flower." He regards the fragrance in the flower. In the same way, here, someone regards form… feeling… perception… formations as self. To him it occurs: "This indeed is my self. And in this self is this consciousness." He regards consciousness in the self. Clinging and grasping is a view. A view is not a thing, a thing is not a view. A view is one thing, a thing is another. That which is a view and that which is a thing – this is the third view of self based on consciousness. The view of self is wrong view… these are fetters, not views. Thus he regards consciousness in the self. How does he regard the self in consciousness? Here, someone regards form… feeling… perception… formations as self. To him it occurs: "This indeed is my self. And this self of mine is in this consciousness." He regards the self in consciousness. Just as if a gem were placed in a casket. A man might say of it: "This gem... This is the casket. Different is the jewel, different is the casket. But this jewel is in this casket. He perceives the jewel in the casket. Just so, some person here form… feeling… perception… mental formations perceives as self. To him it occurs thus: "This is indeed my self. And this self of mine is in this consciousness." He perceives the self in consciousness. Grasping with adherence is view. View is not the object, the object is not view. Different is view, different is the object. That which is view and that which is the object – this is the fourth self-view based on consciousness. Self-view is wrong view… (etc.) these are fetters, not views. Thus he perceives the self in consciousness. With self-view, adherence occurs in these twenty ways. The second exposition of self-view. 3. Exposition of Wrong View 136. In which ten ways does adherence occur with wrong view? "There is no giving" – this is the object. Such a statement, grasping with wrong adherence, is view. View is not the object, the object is not view. Different is view, different is the object. That which is view and that which is the object – this is the first wrong view based on a wrong object. Wrong view is a perversion of view… (etc.) these are fetters, not views. "There is no sacrifice" – this is the object… (etc.) "There is no offering" – this is the object… "There is no fruit or result of good and bad deeds" – this is the object… "There is no this world" – this is the object… "There is no other world" – this is the object… "There is no mother" – this is the object… "There is no father" – this is the object… "There are no spontaneously arisen beings" – this is the object… "There are no recluses and brahmins in the world who are rightly gone, rightly practiced, who, having themselves realized and directly known this world and the other world, declare it" – this is the object. Such a statement, grasping with wrong adherence, is view. View is not the object, the object is not view. Another view, another basis. That view and that basis— this is the tenth wrong view with a wrong basis. Wrong view is a perversion of view… …for a person with wrong view, there are only two destinies… …these are fetters, not views. Wrong view is clung to in these ten ways. The Exposition of Wrong View, the Third. 4. The Exposition of Identity View 137. In how many of these twenty ways is identity view clung to? Here, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true persons, unskilled in the Dhamma of the true persons, undisciplined in the Dhamma of the true persons, regards form as self, or self as possessing form, or form as in self, or self as in form. Feeling… perception… volitional formations… consciousness he regards 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 kasina… …the white kasina as self. “That which is the white kasina, that am I; that which I am, that is the white kasina”— he regards the white kasina and the self as non-dual. Just as when an oil lamp burns… …even so, here, someone regards the white kasina as self. Clinging, grasping, a view… …this is the first identity view with form as its basis. Identity view is wrong view… …these are fetters, not views. Thus he regards form as self… …identity view is clung to in these twenty ways. The Exposition of Identity View, the Fourth. 5. The Exposition of Eternalist View 138. In how many of these fifteen ways is eternalist view, based on identity, clung to? Here, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true persons, unskilled in the Dhamma of the true persons, undisciplined in the Dhamma of the true persons, regards form or the self within the form, or the form within the self. Or the self as having feeling… …or the self as having perception… …or the self as having volitional formations… …or the self as having consciousness, or the self within consciousness, or consciousness within the self. How does one perceive the self as having form? Here, someone perceives feeling… …perception… …volitional formations… …consciousness as the self. To them it occurs: “This is indeed my self. And this self of mine is endowed with form by this form.” They perceive the self as having form. Just as a tree might be endowed with shade. And a person might say: “This is the tree, this is the shade; the tree is one thing, the shade is another. And this tree is endowed with shade by this shade.” They perceive the tree as having shade. In the same way, here, someone perceives feeling… …this is the first eternalist view based on the existing body. The eternalist view is a wrong view… …these are fetters, not views. Thus one perceives the self as having form… …with these fifteen modes, there is an adherence to the eternalist view based on the existing body. The fifth section is the exposition of the eternalist view. 6. Exposition of the Annihilationist View 139. With which five modes is there an adherence to the annihilationist view based on the existing body? Here, an uninstructed ordinary person, not seeing the noble ones, unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones, not seeing the true persons, unskilled in the Dhamma of the true persons, undisciplined in the Dhamma of the true persons, perceives form as the self, perceives feeling as the self, perceives perception as the self, perceives volitional formations as the self, perceives consciousness as the self. How does one perceive form as the self? Here, someone perceives the earth kasina… …the white kasina as the self. “That which is the white kasina, that am I; that which I am, that is the white kasina”— they perceive the white kasina and the self as non-dual. Just as when an oil lamp is burning… …this is the first This annihilation view is based on the existing body. Annihilation view is wrong view... these are fetters, and not views. Thus one perceives form as self... With the annihilation view based on the existing body, there is adherence by these five modes. The Sixth Description of the Annihilation View. 7. Description of the View of Grasping Extremes 140. With the view of grasping extremes, by which fifty modes is there adherence? "The world is eternal" - thus, with the view of grasping extremes, by how many modes is there adherence? "The world is not eternal" - thus, with the view of grasping extremes, by how many modes is there adherence? "The world is finite" - thus, with the view of grasping extremes... "The world is infinite" - thus, with the view of grasping extremes... "The soul is the same as the body" - thus, with the view of grasping extremes... "The soul is one thing, the body another" - thus, with the view of grasping extremes... "The Tathāgata exists after death" - thus... "The Tathāgata does not exist after death" - thus... "The Tathāgata both exists and does not exist after death" - thus... "The Tathāgata neither exists nor does not exist after death" - thus - with the view of grasping extremes, by how many modes is there adherence? "The world is eternal" - thus, with the view of grasping extremes, there is adherence by five modes... "The Tathāgata neither exists nor does not exist after death" - thus, with the view of grasping extremes, there is adherence by five modes. "The world is eternal" - thus, with the view of grasping extremes, by which five modes is there adherence? "Form is the world and is eternal" - thus - this is a view of adherence and grasping. By that view, that extreme is grasped - thus - this is the view of grasping extremes. View is not a basis, basis is not a view. View is one thing, basis is another. That which is view and that which is basis -