[355] Misapprehension (abhinivesa) through holding back (olīyana) is the view of existence (bhavadiṭṭhi); misapprehension through overreaching (atidhāvana) is the view of non-existence (vibhavadiṭṭhi). Of the misapprehension in thirty-five aspects belonging to the view of gratification (assādadiṭṭhi), how many are views of existence, how many are views of non-existence? Of the misapprehension in twenty aspects belonging to the view following self (attānudiṭṭhi), how many are views of existence, how many are views of non-existence? … Of the misapprehension in eight aspects belonging to the view connected with doctrines about the world (lokavādapaṭisaṃyuttā diṭṭhi), how many are views of existence, how many are views of non-existence?
Of the misapprehension in thirty-five aspects belonging to the view of gratification, some may be views of existence and some may be views of non-existence. Of the misapprehension in twenty aspects belonging to the view following self, fifteen are views of existence and five are views of non-existence. Of the misapprehension in ten aspects belonging to wrong view (micchādiṭṭhi), all are views of non-existence. Of the misapprehension in twenty aspects belonging to personality-view (sakkāyadiṭṭhi), fifteen are views of existence and five are views of non-existence. Of the misapprehension in fifteen aspects belonging to the eternalist view (sassatadiṭṭhi) grounded upon personality, all are views of existence. Of the misapprehension in five aspects belonging to the annihilationist view (ucchedadiṭṭhi) grounded upon personality, all are views of non-existence. Of the misapprehension in five aspects belonging to the extremist view (antaggāhikā diṭṭhi) that "the world is eternal," all are views of existence. Of the misapprehension in five aspects belonging to the extremist view that "the world is not eternal," all are views of non-existence. Of the misapprehension in five aspects belonging to the extremist view that "the world is finite," some may be views of existence and some may be views of non-existence. Of the misapprehension in five aspects belonging to the extremist view that "the world is infinite," some may be views of existence and some may be views of non-existence. Of the misapprehension in five aspects belonging to the extremist view that "the soul and the body are the same," all are views of non-existence. Of the misapprehension in five aspects belonging to the extremist view that "the soul is one thing, the body another," all are views of existence. Of the misapprehension in five aspects belonging to the extremist view that "the Tathāgata exists after death," all are views of existence. Of the misapprehension in five aspects belonging to the extremist view that "the Tathāgata does not exist after death," all are views of non-existence. Of the misapprehension in five aspects belonging to the extremist view that "the Tathāgata both exists and does not exist after death," some may be views of existence and some may be views of non-existence. Of the misapprehension in forty-four aspects belonging to the view following the future (aparantānudiṭṭhi), some may be views of existence and some may be views of non-existence. Of the misapprehension in eighteen aspects belonging to the view conducive to fetters (saññojanikā diṭṭhi), some may be views of existence and some may be views of non-existence. Of the misapprehension in eighteen aspects belonging to the view bound up with conceit as "I" (ahan ti mānavinibandhā diṭṭhi), all are views of non-existence. Of the misapprehension in eighteen aspects belonging to the view bound up with conceit as "mine" (maman ti mānavinibandhā diṭṭhi), all are views of existence. Of the misapprehension in twenty aspects belonging to the view connected with doctrines of self (attavādapaṭisaṃyuttā diṭṭhi), fifteen are views of existence and five are views of non-existence. Of the misapprehension in eight aspects belonging to the view connected with doctrines about the world, some may be views of existence and some may be views of non-existence.
All views in their entirety are views following self; all views in their entirety are wrong views; all views in their entirety are personality-views; all views in their entirety are extremist views; all views in their entirety are views conducive to fetters. Views connected with doctrines of self are views of existence and views of non-existence.
Those who, reasoning, rely upon this dyad,
For them there is no knowledge (ñāṇa) of cessation;
Because of that this world
Is of perverted perception.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.