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

(Six) Original text: 阿难。是故名色缘识。识缘名色。名色缘六入。六入缘触。触缘受。受缘爱。爱缘取。取缘有。有缘生。生缘老死忧苦悲恼。大苦阴集。阿难。齐是为语。齐是为应。齐是为限。齐此为演说。齐是为智观。齐是为众生。阿难。诸比丘于此法中。如实正观。无漏心解脱。阿难。此比丘当名为慧解脱。

Explanation: Ānanda, therefore it is said that name-and-form exists dependent on the ālayavijñāna, and the ālayavijñāna depends on name-and-form in order to have a place of abiding. With name-and-form, the six sense bases (ṣaḍāyatana) can arise; with the six sense bases, contact can arise; with contact, feeling can arise; with feeling, craving can arise; with craving, grasping can arise; with grasping, existence can arise; with existence, birth can arise; with birth, there can be aging, sickness, death, sorrow, grief, suffering, and distress (śoka-parideva-duḥkha-daurmanasyopāyāsa)—the accumulation of the great mass of suffering. This is right speech and proper discussion of the Dharma; this is the Dharma that should most be cultivated; this is the most ultimate Dharma gate; this is the true exposition of the Dharma; this is observation with wisdom; this is the Dharma for delivering sentient beings. Ānanda, when the bhikṣus, within this Dharma, can observe truthfully and correctly, they cut off all the outflows of afflictions and their minds attain liberation. Ānanda, such a bhikṣu who observes in this way is called an arhat liberated by wisdom (paññāvimutti).

For an arhat liberated by wisdom, the wisdom of his liberation surpasses his cultivation of meditative concentration (samādhi); his meditative concentration only reaches the first dhyāna, and he does not possess the profound dhyāna of the second dhyāna and above. At the time of death, he mainly relies on the wisdom of liberation to leave the three realms and enter nirvāṇa. The wisdom of liberation means thoroughly and completely realizing that the five aggregates (pañcaskandha) are suffering, empty, impermanent, and not-self, cutting off all afflictions such as self-grasping, greed, hatred, and delusion; when fundamental ignorance is extinguished, the five aggregates cease. This does not mean having only wisdom without meditative concentration; rather, it means that his meditative concentration is not very deep, and liberation does not primarily depend on meditative concentration or rely on meditative concentration for liberation. Without the concentration of the first dhyāna, it is impossible to eliminate afflictions and attain an undefiled mind, and thus liberation would be impossible.

Original text: 如是解脱比丘。如来终亦知。如来不终亦知。如来终不终亦知。如来非终非不终亦知。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: A bhikṣu liberated in this way also knows whether the Tathāgata exists after death, also knows whether the Tathāgata does not exist after death, also knows whether the Tathāgata both exists and does not exist after death, and also knows whether the Tathāgata neither exists nor does not exist after death. Why is this said? Ānanda, because to speak thus is right speech; to speak thus is what is most proper; to speak thus is what is most ultimate; to speak thus is to expound the Dharma; to speak thus is observation with wisdom; to speak thus is to deliver sentient beings. Having thus fully known the Tathāgata's parinirvāṇa, the outflows of afflictions are exhausted and the mind attains liberation, while other bhikṣus do not know and do not see such knowledge and vision.