[38] (4) And in the fourth case, on what basis, with reference to what, are those honorable ascetics and brahmins proponents of the finite and the infinite (antānantikā), declaring the world (loka) to be finite and infinite? Bhikkhus, here a certain ascetic or brahmin is a reasoner, an inquirer. Hammered out by reasoning, followed through by inquiry, he speaks thus according to his own inspiration: 'This world is neither finite nor infinite. Those ascetics and brahmins who say, "This world is finite, bounded all around"—what they say is false. Those ascetics and brahmins who say, "This world is infinite, without bounds"—what they too say is false. And those ascetics and brahmins who say, "This world is both finite and infinite"—what they too say is false. This world is neither finite nor infinite.' Bhikkhus, this is the fourth ground, on the basis of which, with reference to which, some ascetics and brahmins, proponents of the finite and the infinite, declare the world to be finite and infinite.
Bhikkhus, it is on these four grounds that those ascetics and brahmins, proponents of the finite and the infinite, declare the world to be finite and infinite.
Bhikkhus, whatever ascetics or brahmins, being proponents of the finite and the infinite, declare the world to be finite and infinite, all of them do so on just these four grounds, or on one or another of them; apart from these there is none.
Bhikkhus, this the Tathāgata understands: 'These standpoints for views (diṭṭhiṭṭhāna), thus grasped, thus clung to, have such a destination, such a future course.' The Tathāgata understands this, and he understands what is higher than this; yet that understanding he does not cling to. And because he does not cling, 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 danger, and the escape from them, the Tathāgata, bhikkhus, is liberated through not clinging.
Bhikkhus, these are the principles (dhammā)—deep, 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 on account of which those who would rightly speak praise of the Tathāgata in accordance with fact should speak.
[The Four Endless Equivocations (amarāvikkhepikā-diṭṭhi)]
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.