[301] Furthermore, Sandaka, some teacher here holds such a doctrine and such a view: 'These seven bodies (kāya) are not made, not of a kind that is made, not created, not caused to be created; they are barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, they do not alter, they do not obstruct one another; they are incapable of causing one another pleasure, or pain, or both pleasure and pain. What are the seven? The earth-body, the water-body, the fire-body, the air-body, pleasure, pain, and the soul (jīva) as the seventh. These seven bodies are not made, not of a kind that is made, not created, not caused to be created; they are barren, steadfast as a mountain peak, standing firm like a pillar. They do not move, they do not alter, they do not obstruct one another; they are incapable of causing one another pleasure, or pain, or both pleasure and pain. Therein there is no slayer, nor one who causes slaying; no hearer, nor one who causes hearing; no cognizer, nor one who causes cognizing. Even one who cuts off a head with a sharp sword does not thereby deprive anyone of life; the sword merely passes through the space between the seven bodies.
'Now there are these fourteen hundred thousand principal wombs, and sixty hundreds, and six hundreds; five hundred kinds of kamma, and five kammas, and three kammas, and a kamma and a half-kamma; sixty-two modes of practice; sixty-two intermediate eons; six classes of birth (abhijāti); eight stages of man (purisabhūmi); forty-nine hundred Ājīvakas; forty-nine hundred wanderers; forty-nine hundred nāga abodes; twenty hundred faculties (indriya); thirty hundred hells; thirty-six realms of dust (rajodhātu); seven percipient wombs, seven non-percipient wombs, seven knotless wombs (nigaṇṭhagabbhā); seven gods, seven humans, seven demons (pisācā); seven lakes, seven pavuṭas, seven rocks; seven precipices and seven hundred precipices; seven dreams and seven hundred dreams; and eighty-four hundred thousand great eons—through which the foolish and the wise alike, having run on and wandered in the round, will make an end of suffering (dukkha).
'Therein there is no such thing as: "By this virtue, or observance, or austerity, or holy life (brahmacariya) I shall ripen unripened kamma, or, by repeatedly experiencing it, make an end of kamma that has ripened"—for that cannot be. Pleasure and pain are measured out as with a bushel-measure; saṃsāra has its limit fixed; there is no decrease or increase therein, no rising higher or falling lower. Just as a ball of thread, when thrown, rolls away only so far as it unwinds, even so the foolish and the wise alike, having run on and wandered in the round, will make an end of suffering.'
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.