[33] Bhikkhus, therein, those ascetics and brahmins who declare the annihilation, destruction, and non-existence of an existing being — they reject those ascetics and brahmins who declare a percipient self, free of disease after death; they reject also those good ascetics and brahmins who declare a non-percipient self, free of disease after death; they reject also those good ascetics and brahmins who declare a self neither percipient nor non-percipient, free of disease after death. For what reason? [Because they think:] "All these good ascetics and brahmins grasp at what lies beyond and declare only attachment: 'Thus shall we be after death! Thus shall we be after death!' Just as a merchant going to trade thinks: 'From this, this will be mine; by this, I shall gain that' — even so, it seems, these good ascetics and brahmins appear like merchants: 'Thus shall we be after death! Thus shall we be after death!'"
This, bhikkhus, the Tathāgata understands: those good ascetics and brahmins who declare the annihilation, destruction, and non-existence of an existing being — out of fear of identity (sakkāya), out of loathing of identity, they keep running and circling around identity itself. Just as a dog bound by a leash, tied fast to a firm post or stake, keeps running and circling around that very post or stake, even so these good ascetics and brahmins, out of fear of identity, out of loathing of identity, keep running and circling around identity itself. "That is conditioned (saṅkhata) and gross; but there is the cessation of formations (saṅkhārā) — this exists." Having known thus, seeing the escape from it, the Tathāgata has gone beyond it.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.