At Sāvatthī. "Bhikkhus, when what exists, by clinging to what, by adhering to what, does such a view as this arise: ‘That which is the self is the world; having passed away, that I shall be— permanent, stable, eternal, not subject to change’?"[n.232] This is the full eternalist view; see SN22.81 and n. 134.

"Venerable sir, our teachings are rooted in the Blessed One … ."

"When there is form, bhikkhus, by clinging to form, by adhering to form, such a view as this arises: ‘That which is the self is the world; having passed away, that I shall be— permanent, stable, eternal, not subject to change.’

When there is feeling … perception … volitional formations … consciousness, by clinging to consciousness, by adhering to consciousness, such a view as this sn.iii.183 arises: ‘That which is the self is the world; having passed away, that I shall be— permanent, stable, eternal, not subject to change.’

2"What do you think, bhikkhus, is form permanent or impermanent?"
"Impermanent, venerable sir." …
"Is feeling permanent or impermanent?"
"Impermanent, venerable sir." …
"Is perception permanent or impermanent?"
"Impermanent, venerable sir." …
"Are volitional formations permanent or impermanent?"
"Impermanent, venerable sir." …
"Is consciousness permanent or impermanent?"
"Impermanent, venerable sir."
"Is what is impermanent suffering or happiness?"
"Suffering, venerable sir."

"But without clinging to what is impermanent, suffering, and subject to change, could such a view as that arise?"

"No, venerable sir."

"Seeing thus, the instructed noble disciple experiences revulsion towards form, revulsion towards feeling, revulsion towards perception, revulsion towards volitional formations, revulsion towards consciousness.

Experiencing revulsion, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It's liberated.’ He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’"

1Sāvatthinidānaṁ. "Kismiṁ nu kho, bhikkhave, sati, kiṁ upādāya, kiṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’"ti?

Bhagavaṁmūlakā no, bhante, dhammā … pe … .

"Rūpe kho, bhikkhave, sati, rūpaṁ upādāya, rūpaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

Vedanāya … pe … saññāya … saṅkhāresu … pe … viññāṇe sati, viññāṇaṁ upādāya, viññāṇaṁ abhinivissa evaṁ diṭṭhi uppajjati: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’ti.

2Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā"ti?
"Aniccaṁ, bhante".
"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?
"Dukkhaṁ, bhante".
"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā, so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’"ti?
"No hetaṁ, bhante".
"Vedanā … saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā"ti?
"Aniccaṁ, bhante".
"Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā"ti?
"Dukkhaṁ, bhante".

"Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: ‘so attā so loko, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’"ti?

"No hetaṁ, bhante".

"Evaṁ passaṁ … pe …

… nāparaṁ itthattāyāti pajānātī"ti.

Tatiyaṁ.