English
this is the first "the world is eternal" view of grasping extremes. The view of grasping extremes is wrong view... these are fetters, and not views. "Feeling is the world and is eternal" - thus... "Perception is the world and is eternal" - thus... Volitional formations... the world is eternal... consciousness is the world and is eternal – this clinging to views is a view. By that view, one is grasped within – this is the view of grasping at extremes. View is not the object, the object is not the view. The view is one thing, the object is another. That which is the view and that which is the object – this fifth is "the world is eternal" – the view of grasping at extremes. The view of grasping at extremes is wrong view... these are fetters, not views. "The world is eternal" – by the view of grasping at extremes, clinging occurs in these five ways. [Kha] "The world is not eternal" – by the view of grasping at extremes, in which five ways does clinging occur? Form is the world and is not eternal – this clinging to views is a view. By that view, one is grasped within – this is the view of grasping at extremes... this first is "the world is not eternal" – the view of grasping at extremes. The view of grasping at extremes is wrong view, a perversion of view... these are fetters, not views. Feeling is the world and is not eternal... perception is the world and is not eternal... formations are the world and are not eternal... consciousness is the world and is not eternal – this clinging to views is a view. By that view, one is grasped within – this is the view of grasping at extremes. The view of grasping at extremes is wrong view... these are fetters, not views. "The world is not eternal" – by the view of grasping at extremes, clinging occurs in these five ways. [Ga] "The world is finite" – by the view of grasping at extremes, in which five ways does clinging occur? Here, someone pervades a small space, made blue. To them it occurs: "This world is finite, circumscribed." They have the perception of finitude. That which they pervade is the object and the world. That by which they pervade is the self and the world – this clinging to views is a view. By that view, one is grasped within – this is the view of grasping at extremes. View is not the object, the object is not the view. The view is one thing, the object is another. That which is the view and that which is the object... Yes – this is the first "The world is finite" – the view that grasps extremes. The view that grasps extremes is wrong view… …these are fetters, and not views. Here someone pervades a limited space as yellow… pervades as red… pervades as white… pervades as light. To him it occurs thus: "This world is finite, encompassed." He has the perception of finitude. What he pervades, that is both the object and the world. By which he pervades, that is both the self and the world – a view of clinging and grasping. By that view, he grasps the limit – the view that grasps extremes… …“The world is finite” – by the view that grasps extremes, there is clinging in these five ways. [Gha] "The world is infinite" – by the view that grasps extremes, in which five ways is there clinging? Here someone pervades a vast space as blue. To him it occurs thus: "This world is infinite, unbounded." He has the perception of infinitude. What he pervades, that is both the object and the world. By which he pervades, that is both the self and the world – a view of clinging and grasping. By that view, he grasps the limit – the view that grasps extremes. View is not object, object is not view. View is one thing, object is another. What is the view and what is the object – this is the first "the world is infinite" – the view that grasps extremes. The view that grasps extremes is wrong view… …these are fetters, and not views. Here someone pervades a vast space as yellow… pervades as red… pervades as white… pervades as light. To him it occurs thus: "This world is infinite, unbounded." He has the perception of infinitude. What he pervades, that is both the object and the world. By which he pervades, that is both the self and the world – a view of clinging and grasping. By that view, he grasps the limit – the view that grasps extremes… …“The world is infinite” – by the view that grasps extremes, there is clinging in these five ways. [Ṅa] "That is the soul, that is the body" – by the view that grasps extremes, in which five… In six ways is there adherence? Form is both the soul and the body; what is the soul is the body, what is the body is the soul – this clinging and grasping is a view. By that view, one is caught within – this is the extreme-grasping view. View is not the object, the object is not the view. Different is the view, different is the object. And that which is the view and that which is the object – this is the first "that is the soul, that is the body" – extreme-grasping view. The extreme-grasping view is wrong view… these are fetters, and not views. Feeling is both the soul and the body… Perception is both the soul and the body… Formations are both the soul and the body… Consciousness is both the soul and the body; what is the soul is the body, what is the body is the soul – this clinging and grasping is a view. By that view, one is caught within – this is the extreme-grasping view… "That is the soul, that is the body" – by this extreme-grasping view, there is adherence in these five ways. "The soul is one thing, the body is another" – by this extreme-grasping view, in which five ways is there adherence? Form is the body, not the soul; the soul is not the body. The soul is one thing, the body is another – this clinging and grasping is a view. By that view, one is caught within – this is the extreme-grasping view. View is not the object, the object is not the view. Different is the view, different is the object. And that which is the view and that which is the object – this is the first "the soul is one thing, the body is another" – extreme-grasping view. The extreme-grasping view is wrong view… these are fetters, and not views. Feeling is the body, not the soul… Perception is the body, not the soul… 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 – this clinging and grasping is a view. By that view, one is caught within – this is the extreme-grasping view… The soul is one thing, the body is another – by this extreme-grasping view, there is adherence in these five ways. "The Tathāgata exists after dea— By the view of grasping at extremes, by which five modes is there adherence? Form right here is subject to death. The Tathāgata, after the body's breaking up, exists, or remains, or arises, or is reborn – this clinging adherence is a view. By that view, he grasps at an end – thus, it is a view of grasping at extremes. 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 first "The Tathāgata exists after death" view of grasping at extremes. The view of grasping at extremes is wrong view... These are fetters, and not views. Feeling right here is subject to death. Perception right here is subject to death. Formations right here are subject to death. Consciousness right here is subject to death. The Tathāgata, after the body's breaking up, exists, or remains, or arises, or is reborn – this clinging adherence is a view. By that view, he grasps at an end – thus, it is a view of grasping at extremes... "The Tathāgata exists after death" – by the view of grasping at extremes, by these five modes there is adherence. "The Tathāgata does not exist after death" – by the view of grasping at extremes, by which five modes is there adherence? Form right here is subject to death. The Tathāgata also, after the body's breaking up, is cut off, perishes; the Tathāgata does not exist after death – this clinging adherence is a view. By that view, he grasps at an end – thus, it is a view of grasping at extremes. 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 first "The Tathāgata does not exist after death" view of grasping at extremes. The view of grasping at extremes is wrong view... These are fetters, and not views. Feeling right here is subject to death. Perception right here is subject to death. Formations right here are subject to death. Consciousness right here is subject to death. The Tathāgata also, after the body's breaking up, is cut off, perishes. "The Tathāgata does not exist after death" – this clinging adherence is a view. A view with grasping. By that view, he is caught within – a view grasping extremes… "The Tathāgata does not exist after death" – by this view grasping extremes, there is adherence in these five ways. "The Tathāgata both exists and does not exist after death" – by this view grasping extremes, in which five ways is there adherence? Form here is subject to death. The Tathāgata, with the body's dissolution, both exists and does not exist – a view of adherence and grasping. By that view, he is caught within – a view grasping extremes. View is not object, object is not view. View is one thing, object is another. That which is view and that which is object – this is the first "The Tathāgata both exists and does not exist after death" – view grasping extremes. A view grasping extremes is wrong view… these are fetters, and not views. 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 Tathāgata, with the body's dissolution, both exists and does not exist – a view of adherence and grasping. By that view, he is caught within – a view grasping extremes… "The Tathāgata both exists and does not exist after death" – by this view grasping extremes,