user8157: MN 117 states:

And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is
  given and what is offered and what is sacrificed; there is fruit and
  result of good and bad actions; there is this world and the other
  world; there is mother and father; there are beings who are reborn
  spontaneously; there are in the world good and virtuous recluses and
  brahmins who have realised for themselves by direct knowledge and
  declare this world and the other world.’ This is right view affected
  by taints, partaking of merit, ripening in the acquisitions.

Why does MN 117 refer to a dirty defiled (กิเลส) right view? How can this be so? How can a right view be polluted with asava (effluents, outflows, taints, corruptions, discharge, secretions, กิเลส)? 

user8157: My answer to this question is obsession with morality prevents the eradication of self-view & liberation from the world. Morality views sense phenomena as "beings" ("satta") rather than as "elements" ("dhatu"). Even St Paul in the Christian Bible taught attachment to the moral law does not set the mind free. Imagine if the Buddhist teachings resulted in more bondage (upadhi) than Christianity? How pathetic & embarrassing would that be for the Noble Dhamma.  

user43: Good topic, one of my favorite.
Right view with taints is still a deeply materialistic view, full of naive simplifications and reifications. 
In right view with taints, we still have the world with its beings, with their karma and goals and fruits and suffering.
In right view without taints, we clearly know -- with direct knowledge -- how things are. We clearly see the limits of the extent to which there may be a notion of "entity" and "karma" and "suffering" and "experience" and "right view". We see the elements ("dharmas") and how they can be analyzed in multitude of different ways. We see essenselessness, we see transitory collections of causal chains, we see dependent-coarising, we see the "gears" of the "mechanism" at work.
Why does MN 117 refer to a tainted right view as "with bondage"
Because Buddha wanted to clearly delineate the difference between upaya and truth, between conventional and ultimate. Because people were confused and did not clearly see the difference. Because of this they were getting caught up in the reifications associated with the tainted right view, and due to these reifications they were still caught in the wheel of suffering.
By the way, in my interpretation, "sasava" means "with asava" where "asava" is a type of liquor (a kind of sweet beer with honey and spices). Generally speaking asava means intoxicant. So sasava as adjective means "drunk", in contrast to "sober". In this case drunkenness stands as metaphor for delusion, and sobriety - for clarity of wisdom. So the sasava right view, is merely a useful view that is still deluded, as opposed to the real Bodhi.

user254: Taking the whole passage in context, it says (I summarise):

"Wrong view" is "nothing matters, there's no fruit, no virtue"
(which I think means "nihilism")
"Right view sāsavā" is "things matter, there is fruit, there are virtuous people"
(which I think means "the opposite of nihilism")
"Right view anāsavā" is "wisdom and discernment of the states"

The reason why "right view sāsavā" is "right view" might be obvious: it's the direct opposite of wrong view; it motivates a person on the eightfold path; etc.
The reason why "right view sāsavā" is "sāsavā" is ... perhaps it's because it's to do with "merit" and "acquisition", so maybe it includes (it doesn't necessarily exclude) identity-view and greed (even if only spiritual greed, some conceit about being good).

user-1: In Pali text, it  says  sāsavā, not  asāvā.  Because there are no direct translation of both words to English that would capture meanings and differentiate them at the same time.  The translator tried his best to preserve original Pali text.  A new word in English may have to be invented.
Maybe "still a taint" is another option for sāsavā?

...And what, bhikkhus, is right view is still affected by the taints 
  ...
...Katamā ca, bhikkhave, sammādiṭṭhi? Sammā­diṭṭhim­pahaṃ
  , bhikkhave, dvāyaṃ
   vadāmi—atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;..... 

there is no direct translation to english for sāsavā . But I understand this word as "positive attachments to mind, things of good merits", quite opposite of asava, negative attachements to mind).  However, any attachment; positive or negative is still a taint (asava)
Where further in this sutta "anāsavā lokuttarā", i understand it as positive attachments to mind that noble disciples know they need to let go. 
They are 3 different key words in this sutta: 

sāsavā
asava
anāsavā 


user10100: Sāsavā right view is a basic right view that available every time, though without buddhism. This sāsava right view is an important base of vipassanā-meditation. 
However, the sāsava right view can't destruct āsava. Because sāsava right view arises in control of āsavā, especially avijjā-āsava and bhava-āsava, that ignore and attach the resultant (upadhi) of sāsava right view. 
For the example of sāsava right view:

We stop to attach everything in kāma-loka for birth in brahma-loka (that is attached by bhavā-āsava).

So sāsavā right view arises before or after āsava. Only a khīnāsava-puggala (a taintless person, i.e. an arahant) has anāsava right view. 
Even a anāgāmi-puggala (a non-returner) also has āsava arising, before he will change to be khīnāsava-puggala.
For translation of sāsavā see: https://buddhism.stackexchange.com/a/23970/10100

8157: <p><a href="https://suttacentral.net/en/mn117" rel="nofollow noreferrer">MN 117</a> states:</p>

<blockquote>
  <p><em>And what, bhikkhus, is right view that is affected by the taints, partaking of merit, ripening in the acquisitions? ‘There is what is
  given and what is offered and what is sacrificed; there is fruit and
  result of good and bad actions; there is this world and the other
  world; there is mother and father; there are beings who are reborn
  spontaneously; there are in the world good and virtuous recluses and
  brahmins who have realised for themselves by direct knowledge and
  declare this world and the other world.’ This is right view affected
  by taints, partaking of merit, ripening in the acquisitions.</em></p>
</blockquote>

<p>Why does MN 117 refer to a dirty defiled (กิเลส) right view? How can this be so? How can a right view be polluted with <em>asava</em> (effluents, outflows, taints, corruptions, discharge, secretions, กิเลส)? </p>
 8157: <p>My answer to this question is obsession with morality prevents the eradication of self-view &amp; liberation from the world. Morality views sense phenomena as "beings" ("satta") rather than as "elements" ("dhatu"). Even St Paul in the Christian Bible taught attachment to the moral law does not set the mind free. Imagine if the Buddhist teachings resulted in more bondage (<em>upadhi</em>) than Christianity? How pathetic &amp; embarrassing would that be for the Noble Dhamma.  </p>
 43: <p>Good topic, one of my favorite.</p>

<p>Right view with taints is still a deeply materialistic view, full of naive simplifications and reifications. </p>

<p>In right view with taints, we still have the world with its beings, with their karma and goals and fruits and suffering.</p>

<p>In right view <em>without taints</em>, we clearly know -- with direct knowledge -- <em>how things are</em>. We clearly see the limits of the extent to which there may be a notion of "entity" and "karma" and "suffering" and "experience" and "right view". We see the elements ("dharmas") and how they can be analyzed in multitude of different ways. We see essenselessness, we see transitory collections of causal chains, we see dependent-coarising, we see the "gears" of the "mechanism" at work.</p>

<h2>Why does MN 117 refer to a tainted right view as "with bondage"</h2>

<p>Because Buddha wanted to clearly delineate the difference between upaya and truth, between conventional and ultimate. Because people were confused and did not clearly see the difference. Because of this they were getting caught up in the reifications associated with the tainted right view, and due to these reifications they were still caught in the wheel of suffering.</p>

<p>By the way, in my interpretation, "sasava" means "with asava" where "asava" is a type of liquor (a kind of sweet beer with honey and spices). Generally speaking asava means intoxicant. So sasava as adjective means "drunk", in contrast to "sober". In this case drunkenness stands as metaphor for delusion, and sobriety - for clarity of wisdom. So the sasava right view, is merely a useful view that is still deluded, as opposed to the real Bodhi.</p>
 254: <p>Taking the whole passage in context, it says (I summarise):</p>

<ul>
<li>"Wrong view" is "nothing matters, there's no fruit, no virtue"<br>
(which I think means "nihilism")</li>
<li>"Right view <em>sāsavā</em>" is "things matter, there is fruit, there are virtuous people"<br>
(which I think means "the opposite of nihilism")</li>
<li>"Right view <em>anāsavā</em>" is "wisdom and <a href="https://en.wikipedia.org/wiki/Dhamma_vicaya" rel="nofollow noreferrer">discernment of the states</a>"</li>
</ul>

<p>The reason why "right view <em>sāsavā</em>" is "right view" might be obvious: it's the direct opposite of wrong view; it motivates a person on the eightfold path; etc.</p>

<p>The reason why "right view <em>sāsavā</em>" is "<em>sāsavā</em>" is ... perhaps it's because it's to do with "merit" and "acquisition", so maybe it includes (it doesn't necessarily exclude) identity-view and greed (even if only spiritual greed, some conceit about being good).</p>
 -1: <p>In Pali text, it  says  <strong><em>sāsavā</em></strong>, not  asāvā.  Because there are no direct translation of both words to English that would capture meanings and differentiate them at the same time.  The translator tried his best to preserve original Pali text.  A new word in English may have to be invented.</p>

<p>Maybe "<strong><em>still a taint</em></strong>" is another option for <strong>sāsavā</strong>?</p>

<blockquote>
  <p>...And what, bhikkhus, is right view is <strong><em>still</em></strong> affected by the <strong><em>taints</em></strong> 
  ...</p>
  
  <p>...Katamā ca, bhikkhave, sammādiṭṭhi? Sammā­diṭṭhim­pahaṃ
  , bhikkhave, dvāyaṃ
   vadāmi—atthi, bhikkhave, sammādiṭṭhi <strong><em>sāsavā</em></strong> puññabhāgiyā upadhivepakkā;..... </p>
</blockquote>

<p>there is no direct translation to english for sāsavā . But I understand this word as "positive attachments to mind, things of good merits", quite opposite of asava, negative attachements to mind).  However, any attachment; positive or negative is still a taint (asava)</p>

<p>Where further in this sutta "anāsavā lokuttarā", i understand it as positive attachments to mind that noble disciples know they need to let go. </p>

<p>They are 3 different key words in this sutta: </p>

<ul>
<li>sāsavā</li>
<li>asava</li>
<li>anāsavā </li>
</ul>
 10100: <p><em>Sāsavā</em> right view is a basic right view that available every time, though without buddhism. This sāsava right view is an important base of vipassanā-meditation. </p>

<p>However, the <em>sāsava</em> right view can't destruct āsava. Because sāsava right view <strong>arises in control of āsavā</strong>, especially avijjā-āsava and bhava-āsava, that ignore and attach the resultant (upadhi) of sāsava right view. </p>

<p>For the example of <em>sāsava</em> right view:</p>

<blockquote>
  <p>We stop to attach everything in kāma-loka for birth in brahma-loka (that is attached by bhavā-āsava).</p>
</blockquote>

<p>So <em>sāsavā</em> right view arises before or after <em>āsava</em>. Only a <em>khīn<strong>āsava</strong>-puggala</em> (a taintless person, i.e. an arahant) has <em>anāsava</em> right view. </p>

<p>Even a <em>anāgāmi-puggala</em> (a non-returner) also has <em>āsava</em> arising, before he will change to be <em>khīnāsava-puggala</em>.</p>

<p>For translation of <strong>sāsavā</strong> see: <a href="https://buddhism.stackexchange.com/a/23970/10100">https://buddhism.stackexchange.com/a/23970/10100</a></p>
