The Saṃyukta Āgama, Volume 5 — Sūtra 109

原文：诸比丘！何等为见谛圣弟子断上众邪，于未来世永不复起？愚痴无闻凡夫见色是我、异我、我在色、色在我；见受、想、行、识，是我、异我、我在识、识在我。

「云何见色是我？得地一切入处正受，观已，作是念：『地即是我，我即是地，我及地唯一无二，不异不别。』如是水、火、风、青、黄、赤、白一切入处正受，观已，作是念：『行即是我，我即是行，唯一无二，不异不别。』如是于一切入处，一一计我，是名色即是我。云何见色异我？若彼见受是我，见受是我已，见色是我所，或见想、行、识即是我，见色是我所。

「云何见我中色？谓见受是我，色在我中；又见想、行、识即是我，色在我中。云何见色中我？谓见受即是我，于色中住，入于色，周遍其四体；见想，行，识是我，于色中住，周遍其四体，是名色中我。

「云何见受即是我？谓六受身——眼触生受，耳、鼻、舌、身、意触生受。此六受身一一见是我，我是受，是名受即是我。云何见受异我？谓见色是我，受是我所；谓想、行、识是我，受是我所，是名受异我。

释：The Buddha said: Bhikṣus, what is the view held after the self-view has been eliminated? The noble disciples have eliminated the most supreme and fundamental wrong views of ordinary beings, which will never arise again in future lives?

Foolish ordinary beings without learning regard the aggregate of form (rūpa) as the self (the manas), or as belonging to the self (the manas); the self (the manas) is in the aggregate of form, and the aggregate of form is in the self (the manas). Foolish ordinary beings without learning regard the aggregates of feeling, perception, formations, and consciousness as the self (the manas), or as related to the self, as belonging to the self (the manas); the self (the manas) is in the aggregates of feeling, perception, formations, and consciousness, and the aggregates of feeling, perception, formations, and consciousness are in the self (the manas).

How is it that one sees the aggregate of form as the self (the manas)? Having attained the meditative absorption (samādhi) of the all-inclusive entry of the earth element, and after contemplating the earth element, one has this thought: 'The earth element is the self (the manas), the self is the earth element; the self and the earth element are one and the same, without any difference; the earth element is what I possess.'

Likewise, with the all-inclusive entries of water, fire, wind, blue, yellow, red, and white, having attained the meditative absorption of these entries and contemplated them, one has this thought: 'The movement of the physical body is the self (the manas), the self is the movement of the physical body; the self and the movement of the physical body are one and the same, without any difference; the movement of the physical body is what I possess.'

Thus, regarding each of the all-inclusive entries of form, one clings to each one as the self (the manas): 'I am each of these entries.' This is the self-view (ātma-dṛṣṭi) of ordinary beings who take nāma-rūpa as the self (the manas).

Why does the self, the manas, take the movement of the physical body as itself and as what it possesses? Because it is the manas that wants the physical body to move, and it is also the manas that decides to make the physical body move. Once the physical body moves, it is thought that 'I have moved,' and the functional capacity of movement is regarded as what I possess.

For example, after one has slept well, the manas wants to wake up, wants the physical body to become active, wants the physical body to get up. Then the eighth consciousness, in accord with the manas, gives rise to the six consciousnesses, and the physical body gets up. The manas then thinks, 'I have gotten up,' and the activity of getting up is what I, the manas, possess. Here the mind consciousness has no role at all, because before waking up there is no mind consciousness whatsoever; so it is not the mind consciousness that wants to get up, nor is it the mind consciousness that decides to get up.

Take another example: after fainting, the six consciousnesses all cease. During the coma, the manas, following the eighth consciousness, can discern the condition of the physical body and the six sense objects. Once the manas judges that the physical body is able to move, it will strive to make the physical body become active and wake up. At this time there is no mind consciousness; it is not the mind consciousness that wants to wake up — it is entirely the manas that decides to make the physical body become active. When the physical body becomes able to move, the manas thinks, 'I can move now, I have awakened.' At the same time, the manas takes the functional capacity of movement as what it possesses, and takes the physical body as the self.

How is it that one sees the aggregate of form as not the self but as what the self possesses? If a person sees the aggregate of feeling as the self (the manas), then after regarding the aggregate of feeling as the self, he regards the aggregate of form as what he possesses. Or if a person sees the aggregates of perception, formations, and consciousness as the self (the manas), then after regarding the aggregates of feeling, perception, formations, and consciousness as the self, he regards the aggregate of form as what he possesses.

How is it that one sees the aggregate of form within the self (the manas)? It means this person regards the aggregate of feeling as the self (the manas), and thus the aggregate of form is within the self (the manas); or he regards the aggregates of perception, formations, and consciousness as the self (the manas), and thus the aggregate of form is within the self (the manas).

How is it that one sees the self (the manas) within the aggregate of form? It means this person regards the aggregate of feeling as the self (the manas); the aggregate of feeling dwells in the physical body, can enter into the physical body, and can pervade the whole body — the limbs, head, and feet. This is what ordinary beings call the self (the manas) within nāma-rūpa.