The Mahānidāna Sutta (The Greater Discourse on the Chain of Causation) No. 9, Dīrgha Āgama

(7) Original Text: Ānanda, for those who postulate a self, how many kinds of I-view are there? They regard name-and-form and feeling in their entirety as the self. Some say: "Feeling is not the self, yet I am feeling." Others say: "Feeling is not the self, and I am not feeling, yet the dharma of feeling is the self." Still others say: "Feeling is not the self, I am not feeling, the dharma of feeling is not the self, but craving is the self." Ānanda, for those whose view perceives the self as feeling, you should tell them: "The Tathāgata speaks of three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. When pleasant feeling is present, painful feeling and neither-painful-nor-pleasant feeling are absent. When painful feeling is present, pleasant feeling and neither-painful-nor-pleasant feeling are absent. When neither-painful-nor-pleasant feeling is present, pleasant feeling and painful feeling are absent."

Explanation: Ānanda, what are the I-views held by those who cling to the existence of a self? They regard all five aggregates (skandhas) of name-and-form and the aggregate of feeling as the self. Some say feeling is not the self, yet the self is feeling. Others say feeling is not the self, and the self is not feeling, but the dharma possessing feeling is the self. Still others say feeling is not the self, the self is not feeling, the dharma that feels and is felt is not the self, but craving is the self. Ānanda, for those whose view perceives the self as feeling within the perceived dharmas, you should tell them: The Tathāgata speaks of three kinds of feeling: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. When pleasant feeling is present, painful feeling and neither-painful-nor-pleasant feeling are absent. When painful feeling is present, pleasant feeling and neither-painful-nor-pleasant feeling are absent. When neither-painful-nor-pleasant feeling is present, pleasant feeling and painful feeling are absent.

The meaning of clinging to the existence of a self is that ordinary beings constantly misconstrue the five aggregates and the eighteen elements (dhātus) as permanent, sovereign dharmas. These are worldly dharmas, not referring to the supramundane eighth consciousness, the Tathāgatagarbha. Sentient beings, since beginningless time, have never known the existence of the eighth consciousness, nor even the seventh consciousness, nor the distinction between true and false consciousness. Therefore, interpreting the "I" in the text as the eighth consciousness is erroneous speech, contradicting principle and reality. Ordinary beings have never regarded the five aggregates of name-and-form as the eighth consciousness, nor have they regarded feeling as the eighth consciousness. Regardless of whether the five aggregates and feeling are the eighth consciousness or not, this is the case. Furthermore, the eighth consciousness itself has no name-and-form, nor does it have feeling. On what basis can one say feeling is the eighth consciousness or feeling is not the eighth consciousness? Both assertions violate correct principle.

Original Text: The reason for this, Ānanda, is that pleasant feeling arises dependent on the condition of pleasant contact. If pleasant contact ceases, feeling also ceases. Ānanda, painful feeling arises dependent on the condition of painful contact. If painful contact ceases, feeling also ceases. Neither-painful-nor-pleasant feeling arises dependent on the condition of neither-painful-nor-pleasant contact. If neither-painful-nor-pleasant contact ceases, feeling also ceases. Ānanda, it is like when two pieces of wood are rubbed together, fire is produced. If they are placed apart, there is no fire. It is the same here. Due to the condition of pleasant contact, pleasant feeling arises. If pleasant contact ceases, feeling also ceases together. Due to the condition of painful contact, painful feeling arises. If painful contact ceases, feeling also ceases together. Due to the condition of neither-painful-nor-pleasant contact, neither-painful-nor-pleasant feeling arises. If neither-painful-nor-pleasant contact ceases, feeling also ceases together. Ānanda, these three feelings are conditioned, impermanent, arisen from causes and conditions. They are subject to cessation, subject to destruction, subject to decay. They are not mine, I am not theirs. You should observe this with right knowledge as it truly is.

Explanation: The reason for saying this is, Ānanda, that pleasant feeling arises due to the condition of pleasant contact. If pleasant contact ceases, pleasant feeling ceases. Ānanda, painful feeling arises due to the condition of painful contact. If painful contact ceases, painful feeling ceases. Neither-painful-nor-pleasant feeling arises due to the condition of neither-painful-nor-pleasant contact. If the condition of neither-painful-nor-pleasant contact ceases, neither-painful-nor-pleasant feeling ceases. Ānanda, it is like when two pieces of wood are rubbed together, fire is produced. If the two pieces of wood are placed apart, no fire is produced.

Feeling is also like this. Due to the condition of pleasant contact, pleasant feeling arises. If pleasant contact ceases, pleasant feeling ceases. Due to the condition of painful contact, painful feeling arises. If painful contact ceases, painful feeling ceases. Due to the condition of neither-painful-nor-pleasant contact, neither-painful-nor-pleasant feeling arises. If neither-painful-nor-pleasant contact ceases, neither-painful-nor-pleasant feeling ceases. Ānanda, these three feelings are conditioned, impermanent dharmas. They arise from causes and conditions. They are dharmas subject to cessation, subject to decay and destruction. These dharmas are not the self, nor is the self these dharmas. You should observe this with correct and true wisdom.