The Long Āgama Sūtra 21.24

21.24

「或有沙門、婆羅門有捷疾相智，善能觀察，彼以捷疾觀察相智，以己智辯言：『我及世間半常半無常，此實餘虛。』是為第四見。諸沙門、婆羅門因此於本劫本見起論：我及世間半常半無常，於四見中，齊是不過。諸沙門、婆羅門於本劫本見起論，我及世間半常半無常，盡入四見中，齊是不過。唯佛能知此見處，如是持、如是執，亦知報應。如來所知又復過是，雖知不著，以不著則得寂滅，知受集、滅、味、過、出要，以平等觀無餘解脫，故名如來。是為餘甚深微妙大法光明，使賢聖弟子真實平等讚歎如來。

“Some ascetics and priests possess quick intelligence and are skilled observers. With their quick intelligence and observation, they use their own eloquence to say, ‘Self and the world are half eternal and half impermanent. This is true; the rest is false.’ This is the fourth view. As a result of creating this theory about past eons [that self and world are] half eternal and half impermanent, ascetics and priests don’t go beyond these four views.

“These ascetics and priests create the theory about past eons that self and the world are half eternal and half impermanent. They all enter these four views and don’t go beyond them.

“There’s only the Tathāgata that knows this ground of views thus maintained and thus adhered to, and he also knows its results. The Tathāgata’s knowledge goes beyond this. Although his knowledge is unattached, he attained complete cessation through this detachment. He knows the assembly, cessation, enjoyment, fault, and escape [of this ground of views]. Because of his equal observation and liberation without remainder, he’s called a Tathāgata.

“This is that other teaching that illuminates what’s profound, subtle, and great and which causes the noble disciples to truly and equally praise the Tathāgata.