Bhavadiṭṭhi ca vibhavadiṭṭhi ca.  Views favoring continued existence and views favoring ending existence. 

Kāmataṇhā, bhavataṇhā, vibhavataṇhā—  Craving for sensual pleasures, craving to continue existence, and craving to end existence. 

aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti—  Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’ 
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
When your minds are consolidated in these ten perceptions, you can expect one of two results: 

Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi.  There are some ascetics and brahmins who are annihilationists. They assert the annihilation, eradication, and obliteration of an existing being on seven grounds. 
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi? 
And what are the seven grounds on which they rely? 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. 
That is how some assert the annihilation of an existing being. 
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. 
These are the seven grounds on which those ascetics and brahmins assert the annihilation, eradication, and obliteration of an existing being. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi … 
Any ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being do so on one or other of these seven grounds. Outside of this there is none. 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. 
or they assert the annihilation of an existing being on seven grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā. 
or they assert the annihilation of an existing being on seven grounds … 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. 
 

kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti?  That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?” 

kāmataṇhā bhavataṇhā vibhavataṇhā.  craving for sensual pleasures, craving for continued existence, and craving to end existence. 

Bhavadiṭṭhi ca vibhavadiṭṭhi ca.  Views favoring continued existence and views favoring ending existence. 
kāmataṇhā, bhavataṇhā, vibhavataṇhā. 
for sensual pleasures, to continue existence, and to end existence. 

kāmataṇhā, bhavataṇhā, vibhavataṇhā.  craving for sensual pleasures, craving for continued existence, and craving to end existence. 

kāmataṇhā bhavataṇhā vibhavataṇhā—  craving for sensual pleasures, craving for continued existence, and craving to end existence. 

bhavadiṭṭhi ca vibhavadiṭṭhi ca.  views favoring continued existence and views favoring ending existence. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. 
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring continued existence will oppose a view favoring ending existence. 
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. 
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring ending existence will oppose a view favoring continued existence. 

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.  ‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of an existing being.’ 
‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. 
 

kāmataṇhā bhavataṇhā vibhavataṇhā;  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

bhavañca vibhavesinaṁ;  that life in any existence will cease to be— 

sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti.  But some assert the annihilation, eradication, and obliteration of an existing being, while others propose extinguishment in the present life. 
Iti santaṁ vā attānaṁ paññapenti arogaṁ paraṁ maraṇā, sato vā pana sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, diṭṭhadhammanibbānaṁ vā paneke abhivadanti. 
Thus they assert an existent self that is free of disease after death; or they assert the annihilation of an existing being; while some propose extinguishment in the present life. 
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā asaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti, yepi te bhonto samaṇabrāhmaṇā nevasaññīnāsaññiṁ attānaṁ paññapenti arogaṁ paraṁ maraṇā tesamete paṭikkosanti. 
Now, the ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being reject those who assert a self that is free of disease after death, whether percipient or non-percipient or neither percipient non-percipient. 
Ye kho te bhonto samaṇabrāhmaṇā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti te sakkāyabhayā sakkāyaparijegucchā sakkāyaññeva anuparidhāvanti anuparivattanti. 
The ascetics and brahmins who assert the annihilation, eradication, and obliteration of an existing being; from fear and disgust with substantial reality, they just keep running and circling around substantial reality. 

So neva taṁ abhisaṅkharoti, na abhisañcetayati bhavāya vā vibhavāya vā.  They neither make a choice nor form an intention to continue existence or to end existence. 
So anabhisaṅkharonto anabhisañcetayanto bhavāya vā vibhavāya vā na kiñci loke upādiyati, 
Because of this, they don’t grasp at anything in the world. 

kāmataṇhā bhavataṇhā vibhavataṇhā,  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

kāmataṇhā, bhavataṇhā, vibhavataṇhā.  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

Seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā.  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

Rūpaṁ vibhavissatīti yathābhūtaṁ nappajānāti.  They don’t truly understand that form will disappear. 
Vedanā vibhavissati … 
They don’t truly understand that feeling … 
saññā vibhavissati … 
perception … 
saṅkhārā vibhavissanti … 
choices … 
viññāṇaṁ vibhavissatīti yathābhūtaṁ nappajānāti. 
consciousness will disappear. 
Rūpaṁ vibhavissatīti yathābhūtaṁ pajānāti. 
They truly understand that form will disappear. 
viññāṇaṁ vibhavissatīti yathābhūtaṁ pajānāti. 
consciousness will disappear. 
So rūpassa vibhavā, vedanāya vibhavā, saññāya vibhavā, saṅkhārānaṁ vibhavā, viññāṇassa vibhavā, evaṁ kho, bhikkhu, 
It’s because of the disappearance of form, feeling, perception, choices, and consciousness that a mendicant who makes such a resolution— 

bhavadiṭṭhi ca vibhavadiṭṭhi ca.  Views favoring continued existence and views favoring ending existence. 

kāmataṇhā, bhavataṇhā, vibhavataṇhā.  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

Yāyaṁ taṇhā ponobhavikā …pe… vibhavataṇhā—  It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is, craving for sensual pleasures, craving to continue existence, and craving to end existence. 

Kāmataṇhā, bhavataṇhā, vibhavataṇhā—  Craving for sensual pleasures, craving to continue existence, and craving to end existence. 

Kāmataṇhā, bhavataṇhā, vibhavataṇhā—  Craving for sensual pleasures, craving to continue existence, and craving to end existence. 
Kāmatasinā, bhavatasinā, vibhavatasinā. 
Thirst for sensual pleasures, thirst to continue existence, and thirst to end existence. 

kāmataṇhā, bhavataṇhā, vibhavataṇhā.  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

kāmataṇhā, bhavataṇhā, vibhavataṇhā.  craving for sensual pleasures, craving to continue existence, and craving to end existence. 

Yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā, bhavataṇhā, vibhavataṇhā—