（ 六四）
如是我聞：一時，佛住舍衛國東園鹿子母講堂。爾時、世尊晡時從禪起，出講堂，於堂陰中大眾前，敷座而坐。爾時、世尊歎優陀那偈： [P102] 「法無有吾我，亦復無我所，我既非當有，我所何由生？比丘解脫此，則斷下分結」。
時有一比丘，從座起，偏袒右肩，右膝著地，合掌白佛言：「世尊！云何無吾我，亦無有我所，我既非當有，我所何由生，比丘解脫此，則斷下分結」？佛告比丘：「愚癡無聞凡夫，計色是我，異我，相在；受、想、行、識是我，異我，相在。多聞聖弟子，不見色是我，異我，相在；不見受、想、行、識是我，異我，相在；亦非知者，亦非見者。此色是無常，受、想、行、識是無常。色是苦，受、想、行、識是苦。色是無我，受、想、行、識是無我。此色非當有，受、想、行、識非當有。此色壞有，受、想、行、識壞有。故非我、非我所，我、我所非當有，如是解脫者，則斷五下分結」。時彼比丘白佛言：「世尊！斷五下分結已，云何漏盡，無漏心解脫、慧解脫，現法自知作證具足住：我生已盡，梵行已立，所作已作，自知不受後有」？
佛告比丘：「愚癡凡夫、無聞眾生，於無畏處而生恐畏。愚癡凡夫、無聞眾生，怖畏無我無我所，二俱非當生，攀緣四識住。何等為四？謂色識住，色攀緣，色愛樂，增進，廣大，生長；於受、想、行、識住，攀緣，愛樂，增進，廣大生長。比丘！識於此處，若來、若去、若住、若起、若滅，增進、廣大生長。若作是說：更有異法識，若來、若去、若住、若起、若滅、若增進、廣大、生長者，但有言說，問已不如，增益生疑(2)以非境界故。所以者何？比丘！離色界貪已 [P103] 於色意生縛亦斷，於色意生縛斷已，識攀緣亦斷，識不復住，無復增進、廣大、生長。受、想、行界離貪已，於受、想、行意生縛亦斷；受、想、行意生縛斷已，攀緣亦斷，識無所住，無復增進、廣大、生長。識無所住故不增長，不增長故無所為作，無所為作故則住，住故知足，知足故解脫，解脫故於諸世間都無所取，無所取故無所著，無所著故自覺涅槃：我生已盡，梵行已立，所作已作，自知不受後有。比丘！我說識不住東方，南、西、北方，四維，上、下，除欲見法，涅槃、滅盡、寂靜、清涼」。佛說此經已，諸比丘聞佛所說，歡喜奉行。
~雜阿含經論會編~
雜阿含(64)經---SN22:55
Samyutta Nikaya XXII.55
Udana Sutta
Exclamation
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
--------------------------------------------------------------------------------
At Savatthi. There the Blessed One exclaimed this exclamation: "'It should not be, it should not occur to me (should not be mine); it will not be, it will not occur to me (will not be mine)': a monk set on this would break the [five] lower fetters."
When this was said, a certain monk said to the Blessed One, "In what way would a monk set on this -- 'It should not be, it should not occur to me; it will not be, it will not occur to me' -- break the [five] lower fetters?"
"There is the case, monk, where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He does not discern, as it actually is, inconstant form as 'inconstant form.' He does not discern, as it actually is, inconstant feeling as 'inconstant feeling' ... inconstant perception as 'inconstant perception' ... inconstant fabrications as 'inconstant fabrications' ... inconstant{ consciousness }as 'inconstant consciousness.'
"He does not discern, as it actually is, stressful form as 'stressful form' ... stressful feeling as 'stressful feeling' ... stressful perception as 'stressful perception' ... stressful fabrications as 'stressful fabrications' ... stressful consciousness as 'stressful consciousness.'
"He does not discern, as it actually is, not-self form as 'not-self form' ... not-self feeling as 'not-self feeling' ... not-self perception as 'not-self perception' ... not-self fabrications as 'not-self fabrications' ... not-self consciousness as 'not-self consciousness.'
"He does not discern, as it actually is, fabricated form as 'fabricated form' ... fabricated feeling as 'fabricated feeling' ... fabricated perception as 'fabricated perception' ... fabricated fabrications as 'fabricated fabrications' ... fabricated consciousness as 'fabricated consciousness.'
"He does not discern, as it actually is, that 'form will stop being' ... 'feeling will stop being' ... 'perception will stop being' ... 'fabrications will stop being' ... 'consciousness will stop being.'
"Now, a well-instructed disciple of the noble ones -- who has regard for nobles ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma -- does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He does not assume feeling to be the self.... does not assume perception to be the self .... does not assume fabrications to be the self.... He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He discerns, as it actually is, inconstant form as 'inconstant form' ... inconstant feeling as 'inconstant feeling' ... inconstant perception as 'inconstant perception' ... inconstant fabrications as 'inconstant fabrications' ... inconstant consciousness as 'inconstant consciousness.'
"He discerns, as it actually is, stressful form as 'stressful form' ... stressful feeling as 'stressful feeling' ... stressful perception as 'stressful perception' ... stressful fabrications as 'stressful fabrications' ... stressful consciousness as 'stressful consciousness.'
"He discerns, as it actually is, not-self form as 'not-self form' ... not-self feeling as 'not-self feeling' ... not-self perception as 'not-self perception' ... not-self fabrications as 'not-self fabrications' ... not-self consciousness as 'not-self consciousness.'
"He discerns, as it actually is, fabricated form as 'fabricated form' ... fabricated feeling as 'fabricated feeling' ... fabricated perception as 'fabricated perception' ... fabricated fabrications as 'fabricated fabrications' ... fabricated consciousness as 'fabricated consciousness.'
"He discerns, as it actually is, that 'form will stop being' ... 'feeling will stop being' ... 'perception will stop being' ... 'fabrications will stop being' ... 'consciousness will stop being.'
"From the stopping of form, from the stopping of feeling ... of perception ... of fabrications ... of consciousness, a monk set on this -- 'It should not be, it should not occur to me; it will not be, it will not occur to me' -- would break the [five] lower fetters."
"Lord, a monk set on this would break the [five] lower fetters. But for one knowing in what way, seeing in what way, is there the immediate ending of fermentations?"
"There is the case where an uninstructed run-of-the-mill person ... falls into fear over what is not grounds for fear. There is fear for an uninstructed run-of-the-mill person [who thinks], 'It should not be, it should not occur to me; it will not be, it will not occur to me.' But an instructed disciple of the noble ones does not fall into fear over what is not grounds for fear. There is no fear for an instructed disciple of the noble ones [who thinks], 'It should not be, it should not occur to me; it will not be, it will not occur to me.'
"Should consciousness, when standing (still), stand attached to (a physical) form, supported by form (as its object), established on form, watered with delight, it would exhibit growth, increase, & proliferation.
"Should consciousness, when standing (still), stand attached to feeling, supported by feeling (as its object), established on feeling, watered with delight, it would exhibit growth, increase, & proliferation.
"Should consciousness, when standing (still), stand attached to perception, supported by perception (as its object), established on perception, watered with delight, it would exhibit growth, increase, & proliferation.
"Should consciousness, when standing (still), stand attached to fabrications, supported by fabrications (as its object), established on fabrications, watered with delight, it would exhibit growth, increase, & proliferation.
"Were someone to say, 'I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,' that would be impossible.
"If a monk abandons passion for the property of form ....
"If a monk abandons passion for the property of feeling ....
"If a monk abandons passion for the property of perception ...
"If a monk abandons passion for the property of fabrications ....
"If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it stands still. Owing to its stillness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"For one knowing in this way, seeing in this way, monk, there is the immediate ending of fermentations."
--------------------------------------------------------------------------------
See also: MN 106
--------------------------------------------------------------------------------
Revised: Thu 9 May 2002
http://www.accesstoinsight.org/canon/sa ... 2-055.html
Udana Sutta
Exclamation
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.
--------------------------------------------------------------------------------
At Savatthi. There the Blessed One exclaimed this exclamation: "'It should not be, it should not occur to me (should not be mine); it will not be, it will not occur to me (will not be mine)': a monk set on this would break the [five] lower fetters."
When this was said, a certain monk said to the Blessed One, "In what way would a monk set on this -- 'It should not be, it should not occur to me; it will not be, it will not occur to me' -- break the [five] lower fetters?"
"There is the case, monk, where an uninstructed, run-of-the-mill person -- who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for men of integrity, is not well-versed or disciplined in their Dhamma -- assumes form to be the self, or the self as possessing form, or form as in the self, or the self as in form.
"He assumes feeling to be the self, or the self as possessing feeling, or feeling as in the self, or the self as in feeling. He assumes perception to be the self, or the self as possessing perception, or perception as in the self, or the self as in perception. He assumes (mental) fabrications to be the self, or the self as possessing fabrications, or fabrications as in the self, or the self as in fabrications. He assumes consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He does not discern, as it actually is, inconstant form as 'inconstant form.' He does not discern, as it actually is, inconstant feeling as 'inconstant feeling' ... inconstant perception as 'inconstant perception' ... inconstant fabrications as 'inconstant fabrications' ... inconstant{ consciousness }as 'inconstant consciousness.'
"He does not discern, as it actually is, stressful form as 'stressful form' ... stressful feeling as 'stressful feeling' ... stressful perception as 'stressful perception' ... stressful fabrications as 'stressful fabrications' ... stressful consciousness as 'stressful consciousness.'
"He does not discern, as it actually is, not-self form as 'not-self form' ... not-self feeling as 'not-self feeling' ... not-self perception as 'not-self perception' ... not-self fabrications as 'not-self fabrications' ... not-self consciousness as 'not-self consciousness.'
"He does not discern, as it actually is, fabricated form as 'fabricated form' ... fabricated feeling as 'fabricated feeling' ... fabricated perception as 'fabricated perception' ... fabricated fabrications as 'fabricated fabrications' ... fabricated consciousness as 'fabricated consciousness.'
"He does not discern, as it actually is, that 'form will stop being' ... 'feeling will stop being' ... 'perception will stop being' ... 'fabrications will stop being' ... 'consciousness will stop being.'
"Now, a well-instructed disciple of the noble ones -- who has regard for nobles ones, is well-versed & disciplined in their Dhamma; who has regard for men of integrity, is well-versed & disciplined in their Dhamma -- does not assume form to be the self, or the self as possessing form, or form as in the self, or the self as in form. He does not assume feeling to be the self.... does not assume perception to be the self .... does not assume fabrications to be the self.... He does not assume consciousness to be the self, or the self as possessing consciousness, or consciousness as in the self, or the self as in consciousness.
"He discerns, as it actually is, inconstant form as 'inconstant form' ... inconstant feeling as 'inconstant feeling' ... inconstant perception as 'inconstant perception' ... inconstant fabrications as 'inconstant fabrications' ... inconstant consciousness as 'inconstant consciousness.'
"He discerns, as it actually is, stressful form as 'stressful form' ... stressful feeling as 'stressful feeling' ... stressful perception as 'stressful perception' ... stressful fabrications as 'stressful fabrications' ... stressful consciousness as 'stressful consciousness.'
"He discerns, as it actually is, not-self form as 'not-self form' ... not-self feeling as 'not-self feeling' ... not-self perception as 'not-self perception' ... not-self fabrications as 'not-self fabrications' ... not-self consciousness as 'not-self consciousness.'
"He discerns, as it actually is, fabricated form as 'fabricated form' ... fabricated feeling as 'fabricated feeling' ... fabricated perception as 'fabricated perception' ... fabricated fabrications as 'fabricated fabrications' ... fabricated consciousness as 'fabricated consciousness.'
"He discerns, as it actually is, that 'form will stop being' ... 'feeling will stop being' ... 'perception will stop being' ... 'fabrications will stop being' ... 'consciousness will stop being.'
"From the stopping of form, from the stopping of feeling ... of perception ... of fabrications ... of consciousness, a monk set on this -- 'It should not be, it should not occur to me; it will not be, it will not occur to me' -- would break the [five] lower fetters."
"Lord, a monk set on this would break the [five] lower fetters. But for one knowing in what way, seeing in what way, is there the immediate ending of fermentations?"
"There is the case where an uninstructed run-of-the-mill person ... falls into fear over what is not grounds for fear. There is fear for an uninstructed run-of-the-mill person [who thinks], 'It should not be, it should not occur to me; it will not be, it will not occur to me.' But an instructed disciple of the noble ones does not fall into fear over what is not grounds for fear. There is no fear for an instructed disciple of the noble ones [who thinks], 'It should not be, it should not occur to me; it will not be, it will not occur to me.'
"Should consciousness, when standing (still), stand attached to (a physical) form, supported by form (as its object), established on form, watered with delight, it would exhibit growth, increase, & proliferation.
"Should consciousness, when standing (still), stand attached to feeling, supported by feeling (as its object), established on feeling, watered with delight, it would exhibit growth, increase, & proliferation.
"Should consciousness, when standing (still), stand attached to perception, supported by perception (as its object), established on perception, watered with delight, it would exhibit growth, increase, & proliferation.
"Should consciousness, when standing (still), stand attached to fabrications, supported by fabrications (as its object), established on fabrications, watered with delight, it would exhibit growth, increase, & proliferation.
"Were someone to say, 'I will describe a coming, a going, a passing away, an arising, a growth, an increase, or a proliferation of consciousness apart from form, from feeling, from perception, from fabrications,' that would be impossible.
"If a monk abandons passion for the property of form ....
"If a monk abandons passion for the property of feeling ....
"If a monk abandons passion for the property of perception ...
"If a monk abandons passion for the property of fabrications ....
"If a monk abandons passion for the property of consciousness, then owing to the abandonment of passion, the support is cut off, and there is no base for consciousness. Consciousness, thus unestablished, not proliferating, not performing any function, is released. Owing to its release, it stands still. Owing to its stillness, it is contented. Owing to its contentment, it is not agitated. Not agitated, he (the monk) is totally unbound right within. He discerns that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
"For one knowing in this way, seeing in this way, monk, there is the immediate ending of fermentations."
--------------------------------------------------------------------------------
See also: MN 106
--------------------------------------------------------------------------------
Revised: Thu 9 May 2002
http://www.accesstoinsight.org/canon/sa ... 2-055.html