[44] (2) And in the second case, owing to what, taking what as their starting point, do those honorable ascetics and brahmins who are proponents of fortuitous origination (adhiccasamuppannikā) declare the self and the world to have arisen fortuitously? Bhikkhus, here some ascetic or brahmin is a reasoner (takkī), an investigator (vīmaṃsī). He speaks thus, according to what is hammered out by reasoning, followed through by investigation, of his own inspiration: 'The self and the world have arisen fortuitously.' This, bhikkhus, is the second case, owing to which, taking which as their starting point, some ascetics and brahmins, proponents of fortuitous origination, declare the self and the world to have arisen fortuitously.
It is on these two grounds, bhikkhus, that ascetics and brahmins who are proponents of fortuitous origination declare the self and the world to have arisen fortuitously. For whatever ascetics or brahmins, bhikkhus, being proponents of fortuitous origination, declare the self and the world to have arisen fortuitously, all of them do so on these very two grounds, or on one or other of them; outside of these there is none. … by which those who would rightly speak the Tathāgata's praise in accordance with fact might speak.
It is on these eighteen grounds, bhikkhus, that those ascetics and brahmins who are speculators about the past (pubbantakappikā), holding views about the past, assert various propositions of conviction (adhimuttipadāni) concerning the past. For whatever ascetics or brahmins, bhikkhus, being speculators about the past, holding views about the past, assert various propositions of conviction concerning the past, all of them do so on these very eighteen grounds, or on one or other of them; outside of these there is none.
This, bhikkhus, the Tathāgata understands: 'These standpoints for views (diṭṭhiṭṭhānā), thus grasped, thus adhered to, have such a destination, such a state in the world beyond.' The Tathāgata understands this, and he understands what is higher than this; yet that very understanding he does not misapprehend. And since he does not misapprehend it, quenching (nibbuti) has been 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 non-clinging (anupādā vimutto).
These, bhikkhus, are those principles (dhammā) that are deep, hard to see, hard to understand, 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 the Tathāgata's praise in accordance with fact might speak.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.