What are the views that some rely on regarding the future? There are some ascetics and brahmins who have this doctrine and view: ‘The self is physical and sound after death, or it is non-physical, or both physical and non-physical, or neither physical nor non-physical, or percipient, or non-percipient, or neither percipient nor non-percipient, or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’

Regarding this, I go up to the ascetics and brahmins whose view is that the self is physical and sound after death, and say, ‘Reverends, is this what you say, “The self is physical and sound after death”?’ But when they say, ‘Yes! This is the only truth, other ideas are silly,’ I don’t acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don’t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition.

Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above. And in each case, I don’t acknowledge that. Why is that? Because there are beings who have different opinions on this topic. I don’t see any such expositions that are equal to my own, still less superior. Rather, I am the one who is superior when it comes to the higher exposition.

These are the views that some rely on regarding the future, which I have explained to you as they should be explained. Shall I explain them to you in the wrong way?

I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future. What four? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of desire and aversion for the world. These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.”

Now at that time Venerable Upavāṇa was standing behind the Buddha fanning him. He said to the Buddha, “It’s incredible, sir, it’s amazing! This exposition of the teaching is impressive, sir, it is very impressive. Sir, what is the name of this exposition of the teaching?”

“Well, Upavāṇa, you may remember this exposition of the teaching as ‘The Impressive Discourse’.”

That is what the Buddha said. Satisfied, Venerable Upavāṇa was happy with what the Buddha said.