[242] Then two brahmins versed in worldly speculation (lokāyatika) approached the Blessed One; having approached, they exchanged greetings with the Blessed One, and when the courteous and amiable talk was concluded, they sat down to one side. Sitting to one side, those brahmins said this to the Blessed One: "Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, to have knowledge (ñāṇa) and vision without remainder: 'Whether I am walking or standing, asleep or awake, knowledge and vision are continuously and uninterruptedly present to me.' He says thus: 'I dwell knowing and seeing an infinite world with infinite knowledge.' And, Master Gotama, the Nigaṇṭha Nāṭaputta also claims to be all-knowing and all-seeing, to have knowledge and vision without remainder: 'Whether I am walking or standing, asleep or awake, knowledge and vision are continuously and uninterruptedly present to me.' He says thus: 'I dwell knowing and seeing an infinite world with infinite knowledge.' Master Gotama, of these two claimants to knowledge, these two who speak in mutual contradiction — who speaks truth and who falsehood?"
"Enough, brahmins! Let this be — of these two claimants to knowledge, these two who speak in mutual contradiction, who speaks truth and who falsehood. I will teach you the Dhamma, brahmins. Listen to it and attend closely; I will speak." "Yes, sir," those brahmins replied to the Blessed One. The Blessed One said this:
"Suppose, brahmins, four men were standing in the four quarters, endowed with speed in a man's going and with a supreme stride. They would be endowed with speed such as this: just as a firm-bowed archer — trained, skilled of hand, and tested — might with a light arrow easily shoot across the shadow of a palm tree; and with a stride such as this: as far as the western ocean is from the eastern ocean. Then the man standing in the eastern quarter might say: 'I shall reach the end of the world by walking.' Except while eating, chewing, and tasting, except while defecating and urinating, except while dispelling sleep and fatigue — he, having a lifespan of a hundred years, living a hundred years, having travelled for a hundred years, would die along the way without ever reaching the end of the world. Then in the western quarter … Then the man standing in the southern quarter might say: 'I shall reach the end of the world by walking.' Except while eating, chewing, and tasting, except while defecating and urinating, except while dispelling sleep and fatigue — he, having a lifespan of a hundred years, living a hundred years, having travelled for a hundred years, would die along the way without ever reaching the end of the world. Why is that? I do not say, brahmins, that by such running the end of the world can be known, seen, or reached. Yet neither do I say, brahmins, that without reaching the end of the world one can make an end of suffering (dukkha).
"These five cords of sensual pleasure (kāmaguṇa), brahmins, are called 'the world' in the discipline of the Noble One. What five? Forms cognizable by the eye — wished for, desirable, agreeable, endearing, connected with sensuality, enticing; sounds cognizable by the ear …; odours cognizable by the nose; tastes cognizable by the tongue; tangibles cognizable by the body — wished for, desirable, agreeable, endearing, connected with sensuality, enticing. These five cords of sensual pleasure, brahmins, are called 'the world' in the discipline of the Noble One.
"Here, brahmins, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture (pīti) and happiness born of seclusion. This bhikkhu, brahmins, is said to have gone to the end of the world and to dwell at the end of the world. Others speak of him thus: 'This one too is included in the world; this one too has not escaped from the world.' And I too, brahmins, say thus: 'This one too is included in the world; this one too has not escaped from the world.'
"Again, brahmins, with the subsiding of thought and examination … a bhikkhu enters and dwells in the second jhāna, the third jhāna, the fourth jhāna. This bhikkhu, brahmins, is said to have gone to the end of the world and to dwell at the end of the world. Others speak of him thus: 'This one too is included in the world; this one too has not escaped from the world.' And I too, brahmins, say thus: 'This one too is included in the world; this one too has not escaped from the world.'
"Again, brahmins, with the complete transcending of perceptions of form, with the disappearance of perceptions of sensory impingement, with non-attention to perceptions of diversity, (aware that) 'space is infinite,' a bhikkhu enters and dwells in the base of the infinity of space (ākāsānañcāyatana). This bhikkhu, brahmins, is said to have gone to the end of the world and to dwell at the end of the world. Others speak of him thus: 'This one too is included in the world; this one too has not escaped from the world.' And I too, brahmins, say thus: 'This one too is included in the world; this one too has not escaped from the world.'
"Again, brahmins, having completely transcended the base of the infinity of space, (aware that) 'consciousness is infinite,' a bhikkhu enters and dwells in the base of the infinity of consciousness (viññāṇañcāyatana) … Having completely transcended the base of the infinity of consciousness, (aware that) 'there is nothing,' he enters and dwells in the base of nothingness (ākiñcaññāyatana). Having completely transcended the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana). This bhikkhu, brahmins, is said to have gone to the end of the world and to dwell at the end of the world. Others speak of him thus: 'This one too is included in the world; this one too has not escaped from the world.' And I too, brahmins, say thus: 'This one too is included in the world; this one too has not escaped from the world.'
"Again, brahmins, having completely transcended the base of neither-perception-nor-non-perception, a bhikkhu enters and dwells in the cessation of perception and feeling (saññāvedayitanirodha); and, having seen with wisdom, his taints (āsava) are utterly destroyed. This bhikkhu, brahmins, is said to have gone to the end of the world and to dwell at the end of the world, having crossed over attachment (visattikā) to the world."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.