覺知能站在條件之外？

“Sir, he is the one who speaks, the one who knows, who experiences the results of good and bad deeds in all the different realms.” “Futile man, who on earth have you ever known me to teach in that way?”

嗏帝比丘：「它是說者、知者，在各處領受善惡業的果報。」佛陀：「愚人，你何曾知道我這樣說法？」（mn38:5.11–5.12）

白話有個弟子說，是那個「知道」在說話、在知道、在受報；佛陀說，我從沒這樣教過。

早期經典，歸於佛陀（嗏帝比丘的見解被佛陀斥為謬見） MN 38 愛盡大經（對應中阿含 201） · 原文 ↗

Consciousness is reckoned according to the very same condition dependent upon which it arises. Consciousness that arises dependent on the eye and sights is reckoned as eye consciousness… It's like fire, which is reckoned according to the very same condition dependent upon which it burns.

識依什麼條件生起，就依那個條件命名：依眼與色生起的叫眼識……如火依柴而燃叫柴火（mn38:8.1–8.9）。

白話「知道」靠什麼起來就叫什麼名字：靠眼睛和東西起來的叫眼識，像燒柴的火叫柴火。

早期經典，歸於佛陀 MN 38 愛盡大經 · 原文 ↗

For if consciousness were self, it wouldn't lead to affliction. And you could compel consciousness: 'May my consciousness be like this! May it not be like that!'

若識是我，識不應導致惱害，而且應能支配識（sn22.59:5.2–5.3）。同樣的三個前提依序用於色、受、想、行、識。

白話如果那個「知道」就是「我」，它不會讓你難受，你也能命令它想什麼、不想什麼；叫不動。

早期經典，歸於佛陀 SN 22.59 無我相經 · 原文 ↗