since man constantly bifurcates and, what is more, he
　　   is unmindful  of his own bifurcated  state  of being.
　　   There  is thus  a dual  aspect  in  man, who  suffers
　　   (du.hkha) by virtue  of his bifurcated  state (the I,
　　   me,  ego,  etc.)  and  the  bifurcating  process  he
　　   indulges   in.   It  was  against  this  dual  aspect
　　   underlying   the  aatman  concept   that  the  Buddha
　　   revolted,  and  he  substituted   in  its  stead  the
　　   ?anaatman theory. Consequently, the right insight into
　　   the rise  and passing  away  of one's  own experience
　　   belongs  to the anaatman, and is never possible  with
　　   the aatman  or self-concept.  It is the grasp  of the
　　   ontological   coherency  in  the  total  experiential
　　   process.
　　　　 The venerable  Raahula once asked the Buddha: "How,
　　   lord, should one know, how should one see, so that in
　　   this  body,  together  with  its  consciousness,  and
　　   likewise in all external objects, he has no more idea
　　   of 'I' and 'mine,' no more leanings  to conceit?"(25)
　　   The Buddha replied:

　　   Whatsoever  material  object,  Raahula, be  it  past,
　　   future  or  present,  inward  or  outward, subtle  or
　　   gross, low or high, far or near, one regards thus:...
　　   "this  is not mine;  this  am not I;  this is not the
　　   Self  of  me,"...  that  is seeing  things  by  right
　　   insight as they really are.
　　　　 Thus knowing, Raahula, thus seeing, in  this  body,
　　   together  with its consciousness, and likewise in all
　　   external  objects, one has no idea of "I" and "mine,"
　　   no more leanings to conceit.(26)

　　   On  another  occasion  the  Buddha  referred  to  the
　　   so-called  personal  identity  claimed  by some  with
　　   respect  to the  three  temporal  moments  as "merely
　　   names, expressions, turns of speech, designations  in
　　   common  use in the world.  And of these  a Tathaagata
　　   (one who has won the truth) makes  use indeed, but is
　　   not led astray by them."(27)
　　　　 The  Buddha's  dying  words  allegedly  were:  "All
　　   compounded nature of things is impermanent or subject
　　   to decay."(28) Immediately after the Buddha's demise,
　　   one of the disciples clarified the profound statement
　　   thus:

　　　　  They all, all beings that have life, shall lay
　　　　  Aside their complex form...  that aggregation  Of
　　　　  mental and material qualities,
　　　　  That gives them, or in heaven or on earth,
　　　　  Their fleeting individuality!