The Long Āgama Sūtra 21.32

21.32

「或有沙門、婆羅門愚冥闇鈍，他有問者，彼隨他言答：『此事如是，此事實，此事異，此事不異，此事非異非不異。』是為四見。諸沙門、婆羅門因此異問異答，於四見中，齊是不過。或有沙門、婆羅門於本劫本見，異問異答，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，已不著則得寂滅，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 are foolish and dull-witted. When others question them, they answer according to what others say. ‘This matter is thus … this matter is true … this matter is different … this matter isn’t different … this matter is neither different nor not different.’ This is the fourth view. As a result of this type of equivocation, ascetics and priests don’t go beyond these four views.

“These ascetics and priests equivocate regarding past eons. 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.