[40] Here again, bhikkhus, some ascetic or brahmin — through the relinquishing of views about the past (pubbantānudiṭṭhi) and the relinquishing of views about the future (aparantānudiṭṭhi), through not resolving in any way upon the fetters of sensuality (kāmasaññojana), and through the transcending of the rapture (pīti) of seclusion, the transcending of pleasure not of the flesh, and the transcending of neither-painful-nor-pleasant feeling (vedanā) — regards himself thus: "I am at peace, I am quenched, I am without clinging (upādāna)."
This, bhikkhus, the Tathāgata understands thus: This good ascetic or brahmin — through the relinquishing of views about the past and the relinquishing of views about the future, through not resolving in any way upon the fetters of sensuality, and through the transcending of the rapture of seclusion, the transcending of pleasure not of the flesh, and the transcending of neither-painful-nor-pleasant feeling — regards himself thus: "I am at peace, I am quenched, I am without clinging." Certainly this venerable one asserts a practice conducive only to Nibbāna. And yet this good ascetic or brahmin still clings, clinging to a view about the past; or he clings, clinging to a view about the future; or he clings, clinging to a fetter of sensuality; or he clings, clinging to the rapture of seclusion; or he clings, clinging to pleasure not of the flesh; or he clings, clinging to neither-painful-nor-pleasant feeling. And when this venerable one regards himself thus: "I am at peace, I am quenched, I am without clinging" — that too is declared to be clinging on the part of this good ascetic or brahmin. That is conditioned and gross; but there is the cessation of volitional formations (saṅkhārā) — "there is that." 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English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.