Mahakhandhako, The Great Chapter sections 1-4

I. The First Teachings - 71
‘Evaṁ me viññāṇaṁ hotu, evaṁ me viññāṇaṁ mā ahosī.’ ti
‘Let my consciousness be thus, let my consciousness be not thus.”
Taṁ kiṁ maññatha bhikkhave:
What do you think of this, monks:
“Rūpaṁ niccaṁ vā aniccaṁ vā?” ti
“(Is) bodily form permanent or impermanent?”
“Aniccaṁ Bhante.”
“Impermanent, venerable Sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, (is) that unpleasant or pleasant?”
“Dukkhaṁ Bhante.”
“Unpleasant, venerable Sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is impermanent, unpleasant and changeable,
kallaṁ nu taṁ samanupassituṁ:
is it proper to regard it thus:
‘Etaṁ mama esoham-asmi eso me Attā?’ ” ti
‘This is mine, this I am, this is my Self?’ ”
“No hetaṁ Bhante.”
“Certainly not, venerable Sir.” 133
“Vedanā niccā vā aniccā vā?” ti
“(Is) feeling permanent or impermanent?”
“Aniccā Bhante.”
“Impermanent, venerable Sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā?” ti
“But that which is impermanent, (is) that unpleasant or pleasant?”
“Dukkhaṁ Bhante.”
“Unpleasant, venerable Sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ,
“But that which is impermanent, unpleasant and changeable,
133 It is interesting that the second argument against the concept of a Self relies on the notion
of suitability to uphold its truth.