Saṃyukta Āgama Sutra, Volume 5—No. 109

O Bhikkhus! How is it that a noble disciple who has realized the truth severs the supreme misconceptions, such that they will never arise again in future lives? The ignorant, unlearned ordinary person regards form as self, as distinct from self, as self existing in form, or as form existing in self; regards feeling, perception, mental formations, and consciousness as self, as distinct from self, as self existing in consciousness, or as consciousness existing in self.

"How does one regard form as self? Having attained concentration on the earth kasina as a basis of mindfulness, upon observing it, one thinks: 'Earth is I, I am earth; I and earth are one, not two, not different, not distinct.' Similarly, having attained concentration on water, fire, wind, blue, yellow, red, white, and all kasina bases, upon observing them, one thinks: 'The activity (of the body) is I, I am the activity; we are one, not two, not different, not distinct.' Thus, for every kasina basis, one conceives 'I' in each, this is called 'regarding form as self.' How does one regard form as distinct from self? If one regards feeling as self, then having regarded feeling as self, one regards form as belonging to self; or if one regards perception, mental formations, or consciousness as self, then having done so, one regards form as belonging to self."

"How does one regard form within self? That is, one regards feeling as self, and form as existing within self; or one regards perception, mental formations, or consciousness as self, and form as existing within self. How does one regard self within form? That is, one regards feeling as self, dwelling within form, entering into form, pervading its four limbs; or one regards perception, mental formations, or consciousness as self, dwelling within form, pervading its four limbs. This is called 'self within form.'"

"How does one regard feeling as self? That is, regarding the six classes of feeling—feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact—each of these six classes of feeling is regarded as 'I am feeling.' This is called 'regarding feeling as self.' How does one regard feeling as distinct from self? That is, regarding form as self, one regards feeling as belonging to self; or regarding perception, mental formations, or consciousness as self, one regards feeling as belonging to self. This is called 'regarding feeling as distinct from self.'"

Explanation: The Buddha said: O Bhikkhus, how is the understanding after severing the view of self? Noble disciples sever the supreme fundamental misconceptions of ordinary beings, such that they will never arise again in future lives?

The ignorant, unlearned ordinary person regards the aggregate of form as self (the manas), as belonging to self (the manas), as self (the manas) existing within the aggregate of form, or as the aggregate of form existing within self (the manas); the ignorant, unlearned ordinary person regards the aggregates of feeling, perception, mental formations, and consciousness as self (the manas), or as related to self, as belonging to self (the manas), as self (the manas) existing within the aggregates of feeling, perception, mental formations, and consciousness, or as these aggregates existing within self.

How is it to regard the aggregate of form as self (the manas)? Having attained concentration on the earth element as a basis of mindfulness, upon observing the earth element, one has this thought: 'The earth element is I (the manas), I am the earth element; I and the earth element are one without duality, without difference or distinction; the earth element belongs to me.'

Similarly, having attained concentration on water, fire, wind, blue, yellow, red, white, and all bases of mindfulness, upon observing them, one has this thought: 'The functioning of the body is I (the manas), I am the functioning of the body; I and the functioning of the body are one without duality, without difference or distinction; the functioning of the body belongs to me.'

Thus, for every basis of mindfulness regarding form, one conceives each as 'I (the manas),' identifying oneself with each basis. This is the ordinary person's view of regarding name-and-form as self (the manas).

Why does the manas regard the functioning of the body as self and as belonging to self? Because it is the manas that desires the body to function, and it is the manas that directs the body to function. Once the body functions, the manas considers 'I am functioning,' and the capacity to function is regarded as belonging to self.

For example, after sleeping well, the manas wishes to awaken, desires the body to move, and wills the body to rise. Then, following the manas, the ālaya-vijñāna gives rise to the six consciousnesses, and the body rises. Thereupon, the manas considers 'I have risen,' and the act of rising is regarded as belonging to the manas. This has nothing to do with consciousness, for prior to awakening there was no consciousness—thus it was not consciousness that desired to rise, nor was it directed by consciousness.

Another example: after losing consciousness, all six consciousnesses cease. While unconscious, the manas, along with the ālaya-vijñāna, discerns the condition of the body and the six sense-objects. Once the manas deems the body capable of movement, it strives to make the body move and regain consciousness. At this time, there is no consciousness; it is not consciousness that desires to awaken, but entirely the manas directing the body to move. When the body becomes capable of movement, the manas considers 'I can move, I have awakened.' Simultaneously, the manas regards the capacity to move as belonging to self and the body as self.

How is it to regard the aggregate of form as not self but belonging to self? If one regards the aggregate of feeling as self (the manas), then having regarded feeling as self, one regards form as belonging to self. Or if one regards the aggregates of perception, mental formations, or consciousness as self (the manas), then having regarded these aggregates as self, one regards form as belonging to self.

How is it to regard form as existing within self (the manas)? That is, one regards the aggregate of feeling as self (the manas), thus form exists within self (the manas); or one regards the aggregates of perception, mental formations, or consciousness as self (the manas), thus form exists within self (the manas).

How is it to regard self (the manas) as existing within form? That is, one regards the aggregate of feeling as self (the manas), dwelling within the body, entering into the body, pervading its four limbs and entire form; or one regards perception, mental formations, or consciousness as self (the manas), dwelling within the body and pervading its four limbs. This is called the ordinary person's view of 'self existing within name-and-form.'