[34] (4) And in the fourth case, owing to what, with reference to what, are those honorable ascetics and brahmins partly eternalists and partly non-eternalists, proclaiming the self (attā) and the world to be partly eternal and partly not eternal? Here, Bhikkhus, some ascetic or brahmin is a reasoner, an inquirer. He declares his own conclusion, hammered out by reasoning, followed through by inquiry, according to his own inspiration, thus: 'That which is called "eye," and "ear," and "nose," and "tongue," and "body" — this self is impermanent, unstable, non-eternal, subject to change. But that which is called "mind (citta)" or "mentality (mano)" or "consciousness (viññāṇa)" — this self is permanent, stable, eternal, not subject to change; it will remain just so, the same as eternity itself.' This, Bhikkhus, is the fourth case, owing to which, with reference to which, some ascetics and brahmins are partly eternalists and partly non-eternalists, proclaiming the self and the world to be partly eternal and partly not eternal.
It is on these four grounds, Bhikkhus, that those ascetics and brahmins who are partly eternalists and partly non-eternalists proclaim the self and the world to be partly eternal and partly not eternal. Whatever ascetics or brahmins, Bhikkhus, being partly eternalists and partly non-eternalists, proclaim the self and the world to be partly eternal and partly not eternal, all of them do so on these very 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 adhered to, will have such a destination, such a state in the world beyond.' The Tathāgata understands this, and he understands what surpasses it; yet even that understanding he does not misapprehend, and for him who does not misapprehend, quenching (nibbuti) has been known within himself. Having known as it really is the origin and the passing away of feelings (vedanā), their gratification, their danger, and the escape from them, the Tathāgata, Bhikkhus, is liberated through non-clinging.
These, Bhikkhus, are the dhammas that are profound, hard to see, hard to awaken to, peaceful, sublime, beyond the sphere of reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself with direct knowledge, makes known — and it is concerning these that those who would rightly speak in praise of the Tathāgata in accordance with fact would speak.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.