[37] [11] (3) And in the third case, owing to what, with reference to what, are some honorable ascetics and brahmins finite-and-infinite theorists (antānantikā), declaring the world to be finite and infinite? Bhikkhus, here some ascetic or brahmin — by means of ardor (ātappa), by means of striving, by means of application, by means of diligence, by means of right attention — attains such concentration of mind (cetosamādhi) that, when the mind (citta) is thus concentrated, he abides perceiving the world as finite above and below, but perceiving it as infinite across. He says thus: 'This world is both finite and infinite. Those ascetics and brahmins who say, "This world is finite, bounded all around" — that statement of theirs is false. And those ascetics and brahmins who say, "This world is infinite, without bounds" — that statement of theirs too is false. This world is both finite and infinite. For what reason? Because I — by means of ardor, by means of striving, by means of application, by means of diligence, by means of right attention — attain such concentration of mind that, when the mind is thus concentrated, I abide perceiving the world as finite above and below, but perceiving it as infinite across. By this I know this: that this world is both finite and infinite.' Bhikkhus, this is the third case, owing to which, with reference to which, some ascetics and brahmins are finite-and-infinite theorists, declaring the world to be finite and infinite.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.