[46] Bhikkhus, there are some ascetics and brahmins who hold doctrines of percipient existence after death (uddhamāghātanikā saññīvādā), who declare that the self is percipient after death on sixteen grounds. And relying on what, with reference to what, do those worthy ascetics and brahmins, holding doctrines of percipient existence after death, declare that the self is percipient after death on sixteen grounds?
They declare of it: 'The self is material (rūpī), healthy (aroga), and percipient after death.' They declare of it: 'The self is immaterial, healthy, and percipient after death.' 'The self is both material and immaterial …' 'The self is neither material nor immaterial.' 'The self is finite.' 'The self is infinite.' 'The self is both finite and infinite.' 'The self is neither finite nor infinite.' 'The self is of unified perception.' 'The self is of diverse perception.' 'The self is of limited perception.' 'The self is of measureless perception.' 'The self is exclusively happy.' 'The self is exclusively suffering.' 'The self is both happy and suffering.' They declare of it: 'The self is neither suffering nor happy, healthy, and percipient after death.'
Bhikkhus, it is on these sixteen grounds that those ascetics and brahmins, holding doctrines of percipient existence after death, declare that the self is percipient after death. For whatever ascetics or brahmins, bhikkhus, holding doctrines of percipient existence after death, declare that the self is percipient after death, all of them do so on these very sixteen grounds, or on one or another of them; outside of this there is none. … by which those who, speaking rightly, would speak the praise of the Tathāgata in accordance with fact.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.