The Mahānidāna Sutta on the Great Causation and Skillful Means, Volume IX of the Dīrgha Āgama

(8) Original text: Ānanda, those who hold the view of self, taking vedanā (feeling) as the self, are mistaken. Ānanda, those who hold the view of self, saying vedanā is not the self, and that the self is the experiencer (of vedanā), should be told: The Tathāgata speaks of three kinds of vedanā: pleasant vedanā, painful vedanā, and neither-painful-nor-pleasant vedanā. If pleasant vedanā is the self, then when pleasant vedanā ceases, there would be two selves: the self of painful vedanā and the self of neither-painful-nor-pleasant vedanā. This is incorrect. If painful vedanā is the self, then when painful vedanā ceases, there would be two selves: the self of pleasant vedanā and the self of neither-painful-nor-pleasant vedanā. This is incorrect. If neither-painful-nor-pleasant vedanā is the self, then when neither-painful-nor-pleasant vedanā ceases, there would be two selves: the self of painful vedanā and the self of pleasant vedanā. This is incorrect.  Explanation: Ānanda, those whose minds perceive a self, taking vedanā as the self, hold an incorrect view. Ānanda, those who hold the view of self, saying vedanā is not the self but considering the self to be the experiencer, should be told to save them: The Tathāgata speaks of three kinds of vedanā: pleasant, painful, and neither-painful-nor-pleasant. If pleasant vedanā is the self, then when pleasant vedanā ceases, there would be two selves: the self of painful vedanā and the self of neither-painful-nor-pleasant vedanā – this, of course, is incorrect. If painful vedanā is the self, then when painful vedanā ceases, there would be two selves: the self of pleasant vedanā and the self of neither-painful-nor-pleasant vedanā – this is incorrect. If neither-painful-nor-pleasant vedanā is the self, then when it ceases, there would be two selves: the self of painful vedanā and the self of pleasant vedanā – this is erroneous.  Original text: Ānanda, those who hold the view of self, saying vedanā is not the self and the self is vedanā, are mistaken. Ānanda, those who conceive a self, saying thus: 'Vedanā is not the self, the self is not vedanā, but the dhamma of vedanā is the self,' should be told: All things are devoid of vedanā. How can you say there is a dhamma of vedanā? Are you the dhamma of vedanā? He would reply: No. Therefore, Ānanda, those who conceive a self, saying vedanā is not the self, the self is not vedanā, but the dhamma of vedanā is the self, are mistaken.  Explanation: Ānanda, those who hold the view of self, saying vedanā is not the self but the self is vedanā, hold an incorrect view. Ānanda, those who conceive a self say this: vedanā is not the self, the self is not vedanā, but the dhamma (phenomenon) of vedanā is the self. To such a person, it should be said: All dharmas are devoid of vedanā. Why do you say there is a dhamma of vedanā? Are you the dhamma of vedanā? That person would reply: No. Therefore, Ānanda, those who conceive a self, saying vedanā is not the self, the self is not vedanā, but the dhamma of vedanā is the self, hold a mistaken view.  Original text: Ānanda, those who conceive a self, saying thus: 'Vedanā is not the self, the self is not vedanā, the dhamma of vedanā is not the self, but craving (tṛṣṇā) is the self,' should be told: All is devoid of vedanā. How can there be craving? Are you that craving? He would reply: No. Therefore, Ānanda, those who conceive a self, saying vedanā is not the self, the self is not vedanā, the dhamma of vedanā is not the self, but craving is the self, are mistaken. Ānanda, this is the correct speech, this is the correct response, this is the ultimate limit, this is the correct exposition of the Dharma, this is the observation of wisdom, this is for the sake of sentient beings.  Explanation: Ānanda, those who conceive a self say this: vedanā is not the self, the self is not vedanā, the dhamma of vedanā is not the self, but craving (tṛṣṇā) is the self. To such people, it should be said: All dharmas are devoid of vedanā. How can there be craving? Are you that craving? The other party replies: No. Therefore, Ānanda, those who conceive a self, saying vedanā is not the self, the self is not vedanā, the dhamma of vedanā is not the self, but craving is the self, hold a mistaken view. Ānanda, speaking thus is right speech, speaking thus corresponds to the Dharma, speaking thus is the most ultimate, speaking thus is expounding the true Dharma, speaking thus is the observation of wisdom, speaking thus is for liberating sentient beings.