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there is adherence in these five ways. "The Tathāgata neither exists nor 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, after death, neither exists nor 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 neither exists nor does not exist after death" – view grasping extremes. A view grasping extremes is wrong view… these are fetters, and not views. Feeling i ...perceptions are here subject to death... formations are here subject to death... consciousness is here subject to death. The Tathāgata, after the breaking up of the body, after death, neither is nor is not" – this is a view of clinging and attachment. "He is grasped within that view" – this is a view of grasping extremes. A view is not a basis, a basis is not a view. A view is one thing, a basis is another. That which is a view and that which is a basis – this fifth one, "the Tathāgata neither is nor is not after death" – is a view of grasping extremes. A view of grasping extremes is wrong view... These are fetters, not views. "The Tathāgata neither is nor is not after death" – there is attachment to the view of grasping extremes in these five ways. There is attachment to the view of grasping extremes in these fifty ways. The exposition of the view of grasping extremes is the seventh. 8. Exposition of the view of the past 141. In how many eighteen ways is there attachment to the view of the past? The four eternalist views, the four semi-eternalist views, the four views of finitude and infinitude, the four evasive views, the two views of fortuitous origination – there is attachment to the view of the past in these eighteen ways. The exposition of the view of the past is the eighth. 9. Exposition of the view of the future 142. In how many forty-four ways is there attachment to the view of the future? The sixteen views of perception, the eight views of non-perception, the eight views of neither perception nor non-perception, the seven annihilationist views, the five views of Nibbāna in this very life – there is attachment to the view of the future in these forty-four ways. The exposition of the view of the future is the ninth. 10-12. Exposition of the view of fetters, etc. 143. In how many eighteen ways is there attachment to the view of fetters? That view which is a view, a thicket of views... attachment to views, clinging to views – there is attachment to the view of fetters in these eighteen ways. 144. "A "I am" – by the view bound by conceit, in which eighteen ways does clinging occur? The eye is "I am" – clinging and grasping. "I am" – the view bound by conceit. The 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 is the first "I am" – the view bound by conceit. The view bound by conceit is wrong view… (and so on)… these are fetters, and not views. The ear is "I am"… (and so on)… the nose is "I am"… (and so on)… the tongue is "I am"… (and so on)… the body is "I am"… (and so on)… the mind is "I am"… (and so on)… forms are "I am"… (and so on)… phenomena are "I am"… the eye-consciousness is "I am"… (and so on)… the mind-consciousness is "I am" – clinging and grasping. "I am" – the view bound by conceit. The 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 is the eighteenth "I am" – the view bound by conceit. The view bound by conceit is wrong view… (and so on)… these are fetters, and not views. By the "I am" – view bound by conceit, clinging occurs in these eighteen ways. 145. "Mine" – by the view bound by conceit, in which eighteen ways does clinging occur? The eye is "mine" – clinging and grasping. "Mine" – the view bound by conceit. The 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 is the first "mine" – the view bound by conceit. The view bound by conceit is wrong view… (and so on)… these are fetters, and not views. The ear is "mine"… (and so on)… the nose is "mine"… (and so on)… the tongue is "mine"… (and so on)… the body is "mine"… (and so on)… the mind is "mine"… (and so on)… forms are "mine"… (and so on)… phenomena are "mine"… the eye-consciousness is "mine"… (and so on)… the mind-consciousness is "mine" – clinging and grasping. "Mine" – the view bound by conceit. The 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 is the eighteenth "mine" – This is the view bound by conceit. The view bound by conceit is wrong view... These are fetters, not views. "Mine" – by this view bound by conceit, there is adherence in these eighteen ways. The twelfth exposition of views related to fetters. 13. Exposition of views connected with self-doctrine 146. In what twenty ways is there adherence to the view connected with self-doctrine? Here, an uninstructed ordinary person, not seeing the noble ones, not skilled in the noble Dhamma, not trained in the noble Dhamma, not seeing the true people, not skilled in the Dhamma of the true people, not trained in the Dhamma of the true people, 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-kasina... or the white-kasina as self. "That which is the white-kasina, that am I; that which am I, that is the white-kasina" – one regards the white-kasina and the self as non-dual. Just as when an oil lamp is burning, "that which is the flame, that is the color; that which is the color, that is the flame" – one regards the flame and the color as non-dual. Even so, here someone regards the white-kasina as self... This is the first view connected with self-doctrine, based on form. The view connected with self-doctrine is wrong view... These are fetters, not views. Thus one regards form as self... By the view connected with self-doctrine, there is adherence in these twenty ways. The thirteenth exposition of views connected with self-doctrine. 14. Exposition of views connected with world-doctrine 147. In what eight ways is there adherence to the view connected with world-doctrine? "The self and the world are eternal" – this grasping of adherence is a view connected with world-doctrine. The view does not turn View is not object. Object is not view. Other is view. Other is object. And that which is view and that which is object – this is the first view connected with worldly doctrines. View connected with worldly doctrines is wrong view (...) these are fetters, and not views. The self and the world are impermanent, thus (...) The self and the world are both permanent and impermanent, thus (...) Neither permanent nor impermanent are the self and the world, thus The self and the world are finite, thus The self and the world are infinite, thus The self and the world are both finite and infinite, thus Neither finite nor infinite are the self and the world, thus – this clinging and grasping is a view connected with worldly doctrines. View is not object. Object is not view. Other is view. Other is object. And that which is view and that which is object – this is the eighth view connected with worldly doctrines. View connected with worldly doctrines is wrong view (...) these are fetters, and not views. With the view connected with worldly doctrines, there is clinging in these eight ways. Exposition of Views Connected with Worldly Doctrines: Fourteenth. 15-16. Exposition of Views of Being and Non-Being. 148. Clinging to sinking is the view of being. Clinging to rushing forth is the view of non-being. With the view of gratification, in thirty-five ways of clinging, how many are views of being, how many are views of non-being? With the view of self, in twenty ways of clinging, how many are views of being, how many are views of non-being? (...) With the view connected with worldly doctrines, in eight ways of clinging, how many are views of being, how many are views of non-being? With the view of gratification, in thirty-five ways of clinging, there may be views of being, there may be views of non-being. With the view of self, in twenty ways of clinging, fifteen are views of being, five are views of non-being. With wrong view, in ten ways of clinging, all of them are views of non-being. With the view of a permanent self, in twenty ways of clinging, fifteen are views of being, five are views of non-being. With the view of permanence based on a permanent self, fifteen Attachment in these six ways, all of them are views of existence. Attachment in five ways to the annihilation view based on the existing body, all of them are views of non-existence. "The world is eternal" - attachment in five ways to the view grasping at extremes, all of them are views of existence. "The world is not eternal" - attachment in five ways to the view grasping at extremes, all of them are views of non-existence. "The world is finite" - attachment in five ways to the view grasping at extremes, may be a view of existence, may be a view of non-existence. "The world is infinite" - attachment in five ways to the view grasping at extremes, may be a view of existence, may be a view of non-existence. "The soul is the same as the body" - attachment in five ways to the view grasping at extremes,