The Ninth [Fascicle] of the Dīrgha-āgama: The Mahānidāna Sūtra

(Nine) 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 many bhikṣus, through genuine right contemplation of these dharmas, have attained liberation of the mind that is without outflows (anāsrava). Ānanda, such a bhikṣus of right contemplation should be called a wisdom-liberated arhat. A bhikṣu with such a liberated, outflow-free mind knows the dharma of "there is a self," knows the dharma of "there is no self," knows both the dharma of "there is a self and there is no self," and also knows the dharma of "neither is there a self nor is there no self." Why is this? Ānanda, because only speaking in this way is right speech; only speaking in this way corresponds to the Dharma; only speaking in this way is most ultimate; only speaking in this way is expounding the true Dharma; only speaking in this way is an observation grounded in wisdom; only speaking in this way liberates sentient beings. Having fully known in this way, the bhikṣu whose mind is liberated and free of outflows, after exhaustively and truthfully knowing the dharmas of "there is a self" and "there is no self," 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: Those who conceive of a self have already fixed its boundaries definitively. Among those who conceive of a self, some say that a small portion of form is the self, some say that a large portion of form is the self, some say that a small portion of the formless is the self, and some say 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 have seen is correct, and that everything else they have not seen is incorrect. 

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