[35] Bhikkhus, as to those ascetics and brahmins who are of such a doctrine and such a view: "The self and the world are eternal; this alone is true, anything else is vain" — that they should have personal knowledge (ñāṇa), pure and bright, apart from faith, apart from preference, apart from oral tradition, apart from reasoned reflection, apart from acceptance of a view after consideration — this is not possible.
And, bhikkhus, when there is no personal knowledge, pure and bright, then even whatever mere portion of knowledge those worthy ascetics and brahmins clarify therein, that too is declared to be clinging (upādāna) on the part of those worthy ascetics and brahmins. "This is conditioned and gross; but there is the cessation (nirodha) of formations — that exists." Having understood 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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.