[341] In what five ways is there adherence (abhinivesa) through the view that grasps an extreme (antaggāhikā diṭṭhi), namely, 'The world is infinite'?
Here someone pervades an extensive space, having made it blue. It occurs to him thus: 'This world is infinite, boundless.' He is percipient of it as infinite. That which he pervades is both the basis (vatthu) and 'the world'; that by which he pervades is both 'self' and 'the world.' The misapprehension (parāmāsa) through adherence is a view (diṭṭhi). By that view that extreme is grasped; hence it is a view that grasps an extreme. The view is not the basis; the basis is not the view. The view is one thing; the basis is another. The view together with the basis is the first view grasping the extreme 'The world is infinite.' A view grasping an extreme is wrong view (micchādiṭṭhi)… These are fetters, but not views.
Here someone pervades an extensive space, having made it yellow; he pervades it, having made it red; he pervades it, having made it white; he pervades it, having made it luminous. It occurs to him thus: 'This world is infinite, boundless.' He is percipient of it as infinite. That which he pervades is both the basis and 'the world'; that by which he pervades is both 'self' and 'the world.' The misapprehension through adherence is a view. By that view that extreme is grasped; hence it is a view that grasps an extreme. …
In these five ways there is adherence through the view that grasps an extreme, namely, 'The world is infinite.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.