The Mahānidāna Sūtra (Sūtra on Great Conditions and Skillful Means), the Ninth, from the Dīrgha Āgama

（九）Original text: 阿难。诸比丘于此法中如实正观。于无漏心解脱。阿难。此比丘当名为慧解脱。如是解脱心比丘。有我亦知。无我亦知。有我无我亦知。非有我非无我亦知。何以故。阿难。齐是为语。齐是为应。齐是为限。齐是为演说。齐是为智观。齐是为众生。如是尽知已。无漏心解脱比丘。不知不见如是知见。 

Explanation: Ānanda, the bhikṣus contemplate these dharmas correctly and in accordance with reality, and attain liberation of the taintless mind. Ānanda, such a bhikṣu who contemplates correctly should be called an arhat liberated by wisdom (paññāvimutti). A bhikṣu whose mind is liberated in this way and is taintless knows the dharma of self existing, knows the dharma of self not existing, knows both the dharma of self existing and self not existing, and also knows the dharma of neither self existing nor self not existing. Why is this? Ānanda, because only speaking thus is right speech, only thus does it correspond to the Dharma, only thus is it most ultimate, only thus is it an exposition of the true Dharma, only thus is it an observation endowed with wisdom, and only thus is it delivering sentient beings. Having exhaustively known in accordance with reality the dharmas of self existing and self not existing, the bhikṣu whose taintless mind is liberated nevertheless neither knows nor sees such knowledge and views. 

Original text: 佛语阿难。彼计我者。齐已为定。彼计我者。或言少色是我。或言多色是我。或言少无色是我。或言多无色是我。阿难。彼言少色是我者。定少色是我。我所见是。余者为非。多色是我者。定多色是我。我所见是。余者为非。少无色是我者。定言少无色是我。我所见是。余者为非。多无色是我者。定多无色是我。我所见是。余者为非。 

Explanation: The Buddha said to Ānanda: As for those who conceive of a self, the boundaries of their "self" have already been fixed and settled. Those who conceive of a self may say that a small portion of form is the self, or that a large portion of form is the self, or that a small portion of the formless is the self, or that a large portion of the formless is the self. Ānanda, those who say that a small portion of form is the self firmly and obstinately hold that a small portion of form is the self, that what they themselves have seen is correct, and that everything else they have not seen is wrong. 

Those who say that a large portion of form is the self firmly and obstinately hold that a large portion of form is the self, that what they themselves have seen is correct, and that everything else they have not seen is wrong. Those who say that a small portion of the formless is the self firmly and obstinately hold that a small portion of the formless is correct, and that everything else they have not seen is wrong. Those who say that a large portion of the formless is the self firmly and obstinately hold that what they themselves have seen is correct, and that everything else they have not seen is wrong.