Madhyama Āgama: Mahānidāna Sūtra (The Great Causes Sūtra)

（三）Original text:阿难。此中又言。受实非我之我。我之我亦非不得感受者。我应依我之领纳。即我之我是受法。对彼应如是言。友。一切感受完全消灭时。即无一切受。由此受之灭。还得有思惟。于此有我之我耶。世尊。实不然。是故阿难。依此不可能观察。受实非我之我。不得感受者。亦非我之我。我应我之领纳。即我是受法。 

Explanation: Ānanda, here it is further said that feeling is truly not the self of the self; the self of the self is also not one who cannot feel; I should rely on my own feeling, and thus the self of the self is the dharma of feeling. To one who holds such a view, one should speak as follows: Good friend, when all feeling has completely ceased, there is no feeling at all. With the cessation of feeling, one should still deliberate: is there a self of the self here? The World-Honored One asked, and Ānanda replied: truly it is not so. Therefore, Ānanda, by this it is impossible to observe that feeling is truly not the self of the self, that the one who cannot feel is also not the self of the self, and that I should rely on my own feeling—that is, I am the dharma of feeling.

The self that sentient beings conceive of has five kinds. The first is the form-self, taking the physical body as the self, believing that "I am the body, and the body is me." The second is the feeling-self, taking feeling as the self, believing that "I am feeling, and feeling is me." The third is the perception-self, taking perception as the self, believing that "I am perception, and perception is me." The fourth is the formations-self, taking formations as the self, believing that "I am formations, and formations are me." The fifth is the consciousness-self, taking consciousness as the self, believing that "I am consciousness, and consciousness is me." When sentient beings take feeling as the self, the notion of a feeling-self will arise in their minds. When sentient beings hold a self and have not eliminated the view of self, they either take any one of the five kinds of self as the self and regard the rest as belonging to the self, or they take all five kinds of self as the self. This is the domain of the view of self. 

Original text:阿难。是故比丘。不观察受是我。亦不观察。不得感受者是我。又不观察。我应依我之领纳。即我之我是受法。不观如是之我者。彼于世间之任何者。皆不执着。不执着故。无有恐怖。无有恐怖故。唯独般涅槃。自知生已尽。梵行已立。所作已作。更无后有。 

Explanation: Ānanda, therefore the bhikṣus do not contemplate feeling as the self, nor do they contemplate the aggregates of form, perception, formations, and consciousness as the self, nor do they hold that the self relies on its own feeling, nor that the self is the dharma of feeling. One who does not contemplate these dharmas as the self will, when facing any dharma whatsoever, give rise to no grasping, and the mind will be without terror. Because there is no terror, there is only the realization of nirvāṇa; one knows for oneself that birth has come to an end, the pure holy life has been established, what was to be done in this life has been done, and there will be no further existence in future lives.