[346] Through the view that grasps an extreme (antaggāhikā diṭṭhi), "The Tathāgata both exists and does not exist after death," in what five ways does adherence (abhinivesa) come about?
The view that is misapprehension through adherence (abhinivesaparāmāsa), "Form (rūpa) is subject to death right here; after the breakup of the body the Tathāgata both exists and does not exist," is a view. By that view that extreme is grasped; therefore it is a view that grasps an extreme. The view is not the basis (vatthu); the basis is not the view; the view is one thing, the basis another: the view together with the basis — this is the first view grasping an extreme, "The Tathāgata both exists and does not exist after death." A view that grasps an extreme is wrong view … These are fetters, but not views.
The view that is misapprehension through adherence, "Feeling (vedanā) is subject to death right here … perception is subject to death right here … volitional formations are subject to death right here … consciousness is subject to death right here; after the breakup of the body the Tathāgata both exists and does not exist," is a view. By that view that extreme is grasped; therefore it is a view that grasps an extreme … Through the view that grasps an extreme, "The Tathāgata both exists and does not exist after death," adherence comes about in these five ways.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.