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

(7) Original text: 阿难。夫计我者。齐几名我见。名色与受。俱计以为我。有人言。受非我。我是受。或有言。受非我。我非受。受法是我。或有言。受非我。我非受。受法非我。但爱是我。阿难。彼见我者。言受是我。当语彼言。如来说三受。乐受苦受。不苦不乐受。当有乐受时。无有苦受。不苦不乐受。有苦受时。无有乐受。不苦不乐受。有不苦不乐受时。无有苦受乐受。

Explanation: Ānanda, for those who cling to the notion of a self, what kinds of self-view are there? They take the five aggregates of nāma-rūpa and feeling entirely as the self. Some say feeling is not the self, but the self is feeling; others say feeling is not the self, and the self is not feeling, yet the dharma of feeling is the self; still others say feeling is not the self, the self is not feeling, and the dharma of feeling and being felt is not the self, but craving is the self. Ānanda, to those who hold a view of self and say that feeling is the self, one should tell them: The Tathāgata has taught three kinds of feeling—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. When there is pleasant feeling, there is no painful feeling or neither-painful-nor-pleasant feeling; when there is painful feeling, there is no pleasant feeling or neither-painful-nor-pleasant feeling; when there is neither-painful-nor-pleasant feeling, there is no pleasant feeling or painful feeling.

To cling to the notion of a self means that ordinary beings in their minds always mistakenly take the five aggregates and the eighteen realms to be dharmas that are permanent and possess sovereignty. This dharma is a worldly dharma; it does not refer to the non-worldly eighth consciousness, the tathāgatagarbha. Sentient beings have never known, since beginningless kalpas, that there is an eighth consciousness; they do not even know that there are seven consciousnesses, nor do they know which consciousnesses are true and which are false. Therefore, any claim that the "self" mentioned in the text refers to the eighth consciousness is an erroneous statement, contrary to both principle and fact. Ordinary beings have never taken the five aggregates of nāma-rūpa to be the eighth consciousness, nor have they taken feeling to be the eighth consciousness—this holds whether or not the five aggregates and feeling are the eighth consciousness. Moreover, the eighth consciousness has neither nāma-rūpa nor feeling; on what basis could one say that feeling is the eighth consciousness, or that feeling is not the eighth consciousness? Both "is" and "is not" violate correct principle.

Original text: 所以然者。阿难。乐触缘生乐受。若乐触灭受亦灭。阿难。苦触缘生苦受。若苦触灭受亦灭。不苦不乐触缘。生不苦不乐受。若不苦不乐触灭受亦灭。阿难。如两木相攒则有火生。各置异处则无有火。此亦如是。因乐触缘故生乐受。若乐触灭受亦俱灭。因苦触缘故生苦受。若苦触灭受亦俱灭。因不苦不乐触缘生不苦不乐受。若不苦不乐触灭受亦俱灭。阿难。此三受有为无常。从因缘生。尽法灭法。为朽坏法。彼非我有。我非彼有。当以正智如实观之。

Explanation: The reason this is said is as follows: Ānanda, it is through the condition of pleasant contact that pleasant feeling arises; if pleasant contact ceases, pleasant feeling also ceases. Ānanda, it is through the condition of painful contact that painful feeling arises; if painful contact ceases, painful feeling likewise ceases. It is through the condition of neither-painful-nor-pleasant contact that neither-painful-nor-pleasant feeling arises; if the condition of neither-painful-nor-pleasant contact ceases, neither-painful-nor-pleasant feeling likewise ceases. Ānanda, it is like two pieces of wood rubbed together: fire arises from them; but if they are placed apart in different locations, no fire is produced.

Feeling is also like this: through the condition of pleasant contact, pleasant feeling arises; if pleasant contact ceases, pleasant feeling also ceases accordingly. Through the condition of painful contact, painful feeling arises; if painful contact ceases, painful feeling also ceases accordingly. Through 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 also ceases accordingly. Ānanda, these three kinds of feeling are conditioned and impermanent dharmas; they arise from causes and conditions; they are dharmas subject to exhaustion and cessation, dharmas subject to decay and deterioration. These dharmas are not mine, and I am not theirs. You should observe them as they truly are with correct wisdom.