[335] In what fifteen modes is there misapprehension (abhinivesa) through the eternalist view (sassatadiṭṭhi) based on identity (sakkāya)?
Here an uninstructed worldling (puthujjana) — one who has no regard for the noble ones, who is unskilled in the Dhamma of the noble ones, undisciplined in the Dhamma of the noble ones; who has no regard for good persons (sappurisa), who is unskilled in the Dhamma of good persons, undisciplined in the Dhamma of good persons — [regards] self as possessing form (rūpa), or form as in self, or self as in form; or self as possessing feeling (vedanā); or self as possessing perception (saññā); or self as possessing volitional formations (saṅkhārā); or self as possessing consciousness (viññāṇa), or consciousness as in self, or self as in consciousness.
How does one regard self as possessing form? Here someone regards feeling, perception, volitional formations, and consciousness as self. It occurs to him thus: "This indeed is my self; but this self of mine possesses form by means of this form" — thus he regards self as possessing form. Just as there might be a tree endowed with shadow, and a man might speak of it thus: "This is the tree, this is the shadow; the tree is one thing, the shadow another; but this tree possesses shadow by means of this shadow" — thus he regards the tree as possessing shadow. Even so, here someone regards feeling … This is the first eternalist view based on identity. Eternalist view is wrong view … These are fetters, but not views. Thus one regards self as possessing form … Through the eternalist view based on identity there is misapprehension in these fifteen modes.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.