[30] And in the fourth case, on what basis, with reference to what, are those honorable ascetics and brahmins eternalists, declaring the self and the world to be eternal? Bhikkhus, here some ascetic or brahmin is a rationalist, an inquirer. He speaks thus, according to what is hammered out by reasoning, followed through by inquiry, of his own inspiration: 'The self and the world are eternal — barren, steadfast as a mountain peak, standing firm like a pillar — and though these beings run on, wander through the round, pass away, and re-arise, yet there is just that which remains the same for all eternity.' This, bhikkhus, is the fourth case, based on which, with reference to which, some ascetics and brahmins, eternalists, declare the self and the world to be eternal.
It is on these four grounds, bhikkhus, that those ascetics and brahmins who are eternalists declare the self and the world to be eternal. Bhikkhus, whatever ascetics and brahmins are eternalists and declare the self and the world to be eternal, all of them do so on just these four grounds, or on one or another of them; outside of these there is none.
This, bhikkhus, the Tathāgata understands: 'These standpoints for views, thus grasped, thus misapprehended, lead to such a destiny, to such a state hereafter.' The Tathāgata understands this, and he understands what goes beyond it; yet he does not misapprehend even that understanding. And since he does not misapprehend, quenching (nibbuti) is known by him within himself. Having known as it really is the origin and the passing away of feelings (vedanā), their gratification, their drawback, and the escape from them, the Tathāgata, bhikkhus, is freed through non-clinging.
These, bhikkhus, are those dhammas — deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, to be experienced by the wise — which the Tathāgata, having realized them for himself with direct knowledge, makes known, and concerning which those who would rightly speak in praise of the Tathāgata in accordance with truth would speak.
The First Recitation Section.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.