Jrap Agama Qingx (Zi -33)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Sāvatthī Qog Jeta Ciurnaa lairdew ee Anāthapiṇḍika Hngg kiarkiw. Hitt xee sijun, Sewjunx qra jiongww bikiu qongw:

"Siksinx m si guaw. Narr siksinx si guaw, siksinx dyrr byy ingwdongx e puawvni qapp siurkow, iarr byy ingwdongx e air beh siksinx anxnex qapp mair anxnex. Siksinx m si guaw ee enqor, siksinx jiacc e puawvni qapp siurkow, mrjiacc iarr e air beh siksinx anxnex qapp mair anxnex. Qamxsiu, batsniu, qniahingg, qapp iwsig iarr si jitt kuanw.

"Bikiu! Linw anwjnuaw sniu? Siksinx si suwsiongg dilehh iacc busiongg?" 

Bikiu qra Vut qongw, "Si busiongg, Sewjunx!"

"Bikiu! Narr busiongg, si m si kow(dukkha)?" 

Bikiu qra Vut qongw, "Si kow, Sewjunx!" 

"Narr siksinx si busiongg, si kow, si e venwngua ee hxuad, je qenwbunn sxingr ee derjuw e dirr hitt lairdew knuar siksinx si gauw, m si guaw, ixqip inx horsiongx junjai bor?" 

Bikiu qra Vut qongw, "Be, Sewjunx!"

"Qamxsiu, batsniu, qniahingg, qapp iwsig iarr si jitt kuanw. Mrjiacc qongxx, bikiu! Soxu siksinx, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Diyhh anxnex laii quancad. Qamxsiu, batsniu, qniahingg, qapp iwsig iarr si jitt kuanw.

"Bikiu! Je qenwbunn sxingr ee derjuiw u jniasit quancad diyc jitt go xee imsinx m si guaw, m si guaw soxx u. Jniasit quancad liauxau, duiww sewqanx soxu dyrr byy soxx kiuxlak. Byy kiuxlak dyrr byy soxx jipsiuw. Byy soxx jipsiuw jurzenn e qakgno diyc liappuann(Nirvana): 'Guaw ee snesiw lunhuee ixx bedjin, cingjing ee hing'uii ixx qenwlip, soxx qaix juer :ee ixx juer, qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.'" 

Vut qangxsuad jitt dnxua qingx liauxau, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing. 

(Saṃyuktāgama 2-33) 

Thus have I heard. Once the Awakened One dwelt in the greater-metropolitan-area of Srāvasti in Jeta’s Grove in Anāthapiṇḍika’s Park. At that time the World Honoured One instructed the mendicants: 

"Form is not self. If form were self, then sickness and suffering ought not arise regarding form and it ought not happen that one would want form to be like this and it not be like that. Form is not self because, regarding form there is sickness and there is suffering arising and it is the case that, regarding form, one wants it to be like this and it is not like that. Feeling, perception, formulation and consciousness are also just like that. 

"Mendicants, what do you think? Is form permanent or impermanent?"

The mendicants explained to the Awakened One, "It is impermanent, World Honoured One."

"Mendicants, if it is impermanent then isn’t it suffering?"

The mendicants explained, "It is suffering, World Honoured One."

"If it’s impermanent, it is suffering. It is a changing dhamma. Would the well-learned noble disciple in the middle way rather view: there is a self, there is other than self, both, or not?"

The mendicants explained to the Awakened One, "Not at all, World Honoured One." 

"Feeling, perception, formulation and consciousness are also just like that. This is the reason mendicants, whatever form there exists, whether past, future or present, internal or external, gross or subtle, good or ugly, far or near, they all are to be contemplated like this: not self, not different from self and not both. Examine feeling, perception, formulation and consciousness also like this. 

"Mendicants, the well-learned noble disciple regarding these clinging aggregates, contemplate and examine them as they are: not self and not belonging to self. Having contemplated and examined them as they really are, they do not cling to anything that could be clung to in the world. Not clinging to anything that could be clung to they therefore do not hold onto anything. Not holding onto anything they therefore realize for themselves extinguishment. 'There is no more birth for me, the Holy Life is established. Done is what had to be done.’ He knows for himself: ‘There is no future becoming.'"

When the Awakened One finished saying this discourse the mendicants heard what the Awakened One said and happily practiced.     

(雜阿含經卷第二 -33)   

如是我聞：

一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「色非是我。若色是我者，不應於色病、苦生，亦不應於色欲令如是、不令如是。以色無我故，於色有病、有苦生，亦得於色欲令如是、不令如是。受、想、行、識亦復如是。比丘！於意云何？色為是常、為無常耶？」

比丘白佛：「無常，世尊！」

「比丘！若無常者，是苦不？」

比丘白佛：「是苦，世尊！」

「若無常、苦，是變易法，多聞聖弟子於中寧見有我、異我、相在不？」

比丘白佛：「不也，世尊！」

「受、想、行、識亦復如是。是故，比丘！諸所有色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在，如是觀察；受、想、行、識亦復如是。

「比丘！多聞聖弟子於此五受陰非我、非我所，如實觀察。如實觀察已，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。』」

佛說此經已，諸比丘聞佛所說，歡喜奉行。 

Jrap Agama Qingx (Id -32)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Rājagaha Sniaa ee Kalandaka Dik'axhngg kiarkiw. Hitt xee sijun, tangx qingwdiong ee Sāriputta diamr dirr Ingjiauw Snuax snualai. Hitt sii, u jit xui diongxjiaw ee qniaw, miaa qiyr juer Soṇa, dagg qangx decc qnia'iuu. Ix kir qaur Ingjiauw Snuax, uaw kir tangx qingwdiong ee Sāriputta hiax, dirr Sāriputta ee kax-jingg tauu ngar lyc vair, siogzirho, trer kir vnix:a.

Hitt sii, Sāriputta qra Soṇa qongw: "Narr sabunn iacc brahmin duiww siksinx byy sidsit jaix jinsiongr, duiww siksinx ee hingkiw byy sidsit jaix jinsiongr, duiww siksinx ee bedjuat byy sidsit jaix jinsiongr, duiww siksinx ee hingwbi byy sidsit jaix jinsiongr, duiww siksinx ee hyrhuan byy sidsit jaix jinsiongr, duiww siksinx ee siar li byy sidsit jaix jinsiongr, ix dyrr byy huatdo ciautuad siksinx.
"Narr sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, qapp iwsig byy sidsit jaix jinsiongr, duiww iwsig ee hingkiw byy sidsit jaix jinsiongr, duiww iwsig ee bedjuat byy sidsit jaix jinsiongr, duiww iwsig ee hingwbi byy sidsit jaix jinsiongr, duiww iwsig ee hyrhuan byy sidsit jaix jinsiongr, duiww iwsig ee siar li byy sidsit jaix jinsiongr, jitt xee sabunn iacc brahmin dyrr byy huatdo ciautuad iwsig. 

"Narr sabunn iacc brahmin duiww siksinx, siksinx ee hingkiw, siksinx ee bedjuat, siksinx ee hingwbi, siksinx ee hyrhuan, siksinx ee siar li u sidsit jaix jinsiongr, jitt xee sabunn iacc brahmin dyrr tangx ciautuad siksinx.

"Narr sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, iwsig, iwsig ee hingkiw, iwsig ee bedjuat, iwsig ee hingwbi, iwsig ee hyrhuan, iwsig ee siar li u sidsit jaix jinsiongr, jitt xee sabunn iacc brahmin dyrr tangx ciautuad iwsig. 

"Soṇa! Liw anwjnuaw sniu? Siksinx si suwsiongg dilehh iacc busiongg?"

Rinr qongxx: "Si busiongg."

"Narr busiongg, si m si kow(dukkha)?"

 Rinr qongxx: "Si kow." 

"Soṇa! Narr siksinx si busiongg, si kow, si e venwngua ee hxuad, sxingr ee derjuw e dirr hitt lairdew knuar siksinx si gauw, m si guaw, ixqip inx horsiongx junjai bor?"

Rinr qongxx: "Be."

"Soṇa! Liw anwjnuaw sniu? Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig si suwsiongg dilehh iacc busiongg?"

Rinr qongxx: "Si busiongg."

"Narr busiongg, si m si kow?" 

Rinr qongxx, "Si kow." 

" Soṇa! Narr si busiongg, si kow, si e venwngua ee hxuad, sxingr ee derjuw e dirr hitt lairdew knuar iwsig si guaw, m si guaw, ixqip inx horsiongx junjai bor?"

Rinr qongxx: "Be."

"Soṇa! Qaidongx jaiqiyh qongxx siksinx, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Jex qiyr juer sidsit jaix jinsiongr. 

"Soṇa! Qamxsiu, batsniu, qniahingg, qapp iwsig, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Jex qiyr juer sidsit jaix jinsiongr.  

"Soṇa! Sxingr ee derjuiw u jniasit quancad diyc jitt go xee imsinx m si guaw, m si guaw soxx u. Jiauww jitt kuanw laii jniasit quancad, duiww sewqanx soxu dyrr byy soxx kiuxlak. Byy kiuxlak :ee dyrr byy soxx jipsiuw. Byy soxx jipsiuw :ee, jurzenn did diyc liappuann(Nirvana): 'Guaw ee snesiw lunhuee ixx bedjin, cingjing ee hing'uii ixx qenwlip, soxx qaix juer :ee ixx juer, qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.'"

Hitt sii, diongxjiaw ee qniaw tniax diyc Sāriputta soxx qongw :ee, qikdong hnuahiw, qnialew trer .kir.  

(Saṃyuktāgama 1-32) 

Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. At that time the venerable Sāriputta was on Mount Vulture Peak. Then a householder’s son by the name of Soṇa, who every day used to roam around, reached Mount Vulture Peak and approached Sāriputta. He paid homage with his head at Sāriputta’s feet and withdrew to sit at one side. 

Then Sāriputta said to Soṇa: "If recluses and brahmins do not know bodily form as it really is, do not know the arising of bodily form as it really is, do not know the cessation of bodily form as it really is, do not know the gratification in bodily form as it really is, do not know the danger in bodily form as it really is, do not know the escape from bodily form as it really is, then for this reason they are not able to transcend bodily form. 

"If recluses and brahmins do not know feeling … perception … formations … consciousness as it really is, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, do not know the gratification in consciousness as it really is, do not know the danger in consciousness as it really is, do not know the escape from consciousness as it really is, then for this reason these recluses and brahmins are not able to transcend consciousness. 

"If recluses and brahmins know bodily form … the arising of bodily form … the cessation of bodily form … the gratification in bodily form … the danger in bodily form … the escape from bodily form as it really is, then these recluses and brahmins are able to transcend bodily form. 

"If recluses and brahmins know feeling … perception … formations … consciousness … the arising of consciousness … the cessation of consciousness … the gratification in consciousness … the danger in consciousness… the escape from consciousness as it really is, then these recluses and brahmins are able to transcend consciousness. 

"Soṇa, what do you think, is bodily form permanent or is it impermanent?" 

Soṇa replied: "It is impermanent." 

Sāriputta asked: "What is impermanent, is it dukkha?" 

Soṇa replied: "It is dukkha." 

Sāriputta asked: "Soṇa, bodily form that is impermanent, dukkha, of a nature to change, would a noble disciple herein regard it as the self, as distinct from the self in the sense of being owned by it, as existing within the self, or the self as existing within it?" 

Soṇa replied: "No." 

Sāriputta asked: "Soṇa. In the same way, what do you think, feeling … perception … formations … consciousness, is it permanent or impermanent?” Soṇa replied: “It is impermanent." 

Sāriputta asked: "What is impermanent, is it dukkha?" 

Soṇa replied: "It is dukkha." 

Sāriputta asked: "Soṇa, what is impermanent, dukkha, of a nature to change, would a noble disciple herein regard it as the self, as distinct from the self in the sense of being owned by it, as existing within the self, or the self as existing within it?" 

Soṇa replied: "No." 

Sāriputta said: "Soṇa you should know that whatever bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such bodily form is not self, is not distinct from the self in the sense of being owned by it, does not exist within the self, nor does a self exist within it. This is reckoned knowing it as it really is. 

"Soṇa whatever feeling … perception … formations … consciousness, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such consciousness is not self, is not distinct from the self in the sense of being owned by it, does not exist within the self, nor does a self exist within it. This is reckoned knowing it as it really is. 

"Soṇa, a noble disciple rightly contemplates these five aggregates of clinging as not self and not mine. Rightly contemplating in this way he does not grasp at anything in the world. One who does not grasp is not attached to anything. One who is not attached to anything personally attains Nirvāṇa, knowing: 'Birth for me has been eradicated, the holy life has been established, what had to be done has been done, I myself know that there will be no receiving of further existence.'" 

Then Soṇa, hearing what Sāriputta had said, was thrilled with delight, paid homage and left. 

(雜阿含經卷第一 -32) 

如是我聞： 

一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗在耆闍崛山。時，有長者子名輸屢那，日日遊行，到耆闍崛山，詣舍利弗所，頭面禮足，卻坐一面。 

時，舍利弗告輸屢那：「若沙門、婆羅門於色不如實知，色集不如實知，色滅不如實知，色味不如實知，色患不如實知，色離不如實知故，不堪能超越色。若沙門、婆羅門於受、想、行、識不如實知，識集不如實知，識滅不如實知，識味不如實知，識患不如實知，識離不如實知故，此沙門、婆羅門不堪能超越識。 

「若沙門、婆羅門於色、色集、色滅、色味、色患、色離如實知，此沙門、婆羅門堪能超越色。若沙門、婆羅門於受、想、行、識、識集、識滅、識味、識患、識離如實知，此沙門、婆羅門堪能超越識。 

「輸屢那！於汝意云何？色為常、為無常耶？」 

答言：「無常。」 

「無常者，為苦耶？」 

答言：「是苦。」 

「輸屢那！若色無常、苦，是變易法，聖弟子於中寧有是我、異我、相在不？」 

答言：「不也。」 

「輸屢那！於汝意云何？如是受、想、行、識為常、為無常？」 

答言：「無常。」 

「若無常者，是苦耶？」 

答言：「是苦。」 

「輸屢那！若無常、苦，是變易法，聖弟子於中寧有是我、異我、相在不？」 

答言：「不也。」 

「輸屢那！當知色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，於一切色不是我、不異我、不相在，是名如實知。 

「輸屢那！受、想、行、識，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，於一切識不是我、不異我、不相在，是名如實知。 

「輸屢那！聖弟子於此五受陰正觀非我、非我所。如是正觀，於諸世間無所攝受；無攝受者，則無所著；無所著者，自得涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」 

時，長者子輸屢那聞舍利弗所說，歡喜踊躍，作禮而去。

Jrap Agama Qingx (Id -31)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Rājagaha Sniaa ee Kalandaka Dik'axhngg kiarkiw. Hitt xee sijun, tangx qingwdiong ee Sāriputta diamr dirr Ingjiauw Snuax snualai. Hitt sii, u jit xui diongxjiaw ee qniaw, miaa qiyr juer Soṇa, dagg qangx decc qnia'iuu. Ix kir qaur Ingjiauw Snuax, uaw kir tangx qingwdiong ee Sāriputta hiax, dirr Sāriputta ee kax-jingg tauu ngar lyc vair, siogzirho, trer kir vnix:a.
Hitt sii, Sāriputta qongw: "Soṇa! Narr sabunn iacc brahmin duiww siksinx byy sidsit jaix jinsiongr, duiww siksinx ee hingkiw byy sidsit jaix jinsiongr, duiww siksinx ee bedjuat byy sidsit jaix jinsiongr, duiww siksinx bedjuat ee lo byy sidsit jaix jinsiongr, Soṇa, qaidongx jaix jitt xee sabunn iacc brahmin uirdiyhh jitt xee enqor byy huatdo qapp siksinx duanrjuat.
"Jiauww jitt kuanw, sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, qapp iwsig byy sidsit jaix jinsiongr, duiww iwsig ee hingkiw byy sidsit jaix jinsiongr, duiww iwsig ee bedjuat byy sidsit jaix jinsiongr, duiww iwsig bedjuat ee lo byy sidsit jaix jinsiongr, uirdiyhh jitt xee enqor, ix byy hautdo qapp iwsig duanrjuat.
"Soṇa! Narr sabunn iacc brahmin duiww siksinx u sidsit jaix jinsiongr, duiww siksinx ee hingkiw u sidsit jaix jinsiongr, duiww siksinx ee bedjuat u sidsit jaix jinsiongr, duiww siksinx bedjuat ee lo u sidsit jaix jinsiongr, Soṇa, qaidongx jaix jitt xee sabunn iacc brahmin dyrr u huatdo qapp siksinx duanrjuat.
"Jiauww jitt kuanw, Soṇa! Narr sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, qapp iwsig u sidsit jaix jinsiongr, duiww iwsig ee hingkiw u sidsit jaix jinsiongr, duiww iwsig ee bedjuat u sidsit jaix jinsiongr, duiww iwsig bedjuat ee lo u sidsit jaix jinsiongr, Soṇa, qaidong jaix jitt xee sabunn iacc brahmin u huatdo qapp iwsig duanrjuat.
"Soṇa! Liw anwjnuaw sniu? Siksinx si suwsiongg dilehh iacc busiongg?"
Rinr qongxx: "Si busiongg."
"Soṇa! Narr busiongg, si m si kow(dukkha)?"
Rinr qongxx: "Si kow."
Sāriputta qongw: "Narr siksinx si busiongg, si kow, si e venwngua ee hxuad, sxingr ee derjuw e dirr hitt lairdew knuar siksinx si gauw, m si guaw, ixqip inx horsiongx junjai bor?"
Rinr qongxx: "Be."
"Soṇa! Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig si suwsiongg dilehh iacc busiongg?"
Rinr qongxx: "Si busiongg."
Qycc mng: "Narr busiongg, si m si kow?"
Rinr qongxx, "Si kow."
Qycc mng: "Narr si busiongg, si kow, si e venwngua ee hxuad, sxingr ee derjuw e dirr hitt lairdew knuar iwsig si guaw, m si guaw, ixqip inx horsiongx junjai bor?"
Rinr qongxx: "Be."
"Soṇa! Qaidongx jaiqiyh qongxx siksinx, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Jex qiyr juer sidsit jaix jinsiongr. 
"Soṇa! Sxingr ee derjuiw duiww siksinx ee su e kiw iawsen, li iok, qaixtuad, ixqip duiww snex, lau, vne, siw, iux, vrix, kow, qapp huanlyw jiaxee tuathuar. 
"Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Jex qiyr juer sidsit jaix jinsiongr. 
"Soṇa! Sxingr ee derjuiw duiww iwsig ee su e kiw iawsen, li iok, qaixtuad, ixqip duiww snex, lau, vne, siw, iux, vrix, kow, qapp huanlyw jiaxee tuathuar."
Hitt sii, Soṇa tniax diyc Sāriputta soxx qongw :ee, qikdong hnuahiw, qnialew liauw dyrr trer .kir.  

(Saṃyuktāgama 1-31) 

Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. At that time the venerable Sāriputta was on Mount Vulture Peak. Then a householder’s son by the name of Soṇa, who every day used to roam around, reached Mount Vulture Peak and approached the venerable Sāriputta. He paid homage with his head at Sāriputta’s feet and withdrew to sit at one side.

Then Sāriputta said: “Soṇa, if recluses and brahmins do not know bodily form as it really is, do not know the arising of bodily form as it really is, do not know the cessation of bodily form as it really is, do not know the path to the cessation of bodily form as it really is, then, Soṇa, you should know that for this reason these recluses and brahmins are not able to eradicate bodily form. 

"In the same way recluses and brahmins who do not know feeling … perception … formations … consciousness as it really is, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, do not know the path to the cessation of consciousness as it really is, then for this reason they are not able to eradicate consciousness. 

"Soṇa, if recluses and brahmins know bodily form as it really is, know the arising of bodily form as it really is, know the cessation of bodily form as it really is, know the path to the cessation of bodily form as it really is, then, Soṇa, you should know that for this reason these recluses and brahmins are able to eradicate bodily form. 

"In the same way, Soṇa, if recluses and brahmins know feeling … perception … formations … consciousness as it really is, know the arising of consciousness as it really is, know the cessation of consciousness as it really is, know the path to the cessation of consciousness as it really is, then, Soṇa, you should know that for this reason these recluses and brahmins are able to eradicate consciousness."

Sāriputta asked: "Soṇa, what do you think, is bodily form permanent or is it impermanent?"

Soṇa replied: "It is impermanent."

Sāriputta asked again: "What is impermanent, is it dukkha?"

Soṇa replied: "It is dukkha."

Sāriputta said: “Bodily form that is impermanent, dukkha, of a nature to change, would a noble disciple herein regard such bodily form as the self, as distinct from the self in the sense of being owned by it, as existing within the self, or the self as existing within it?"

Soṇa replied: "No."

Sāriputta asked: "Soṇa. In the same way feeling … perception … formations … consciousness, is it permanent or impermanent?"

Soṇa replied: "It is impermanent."

Sāriputta asked again: "What is impermanent, is it dukkha?"

Soṇa replied: "It is dukkha."

Sāriputta asked again: "What is impermanent, dukkha, of a nature to change, would a noble disciple herein regard such consciousness as the self, as distinct from the self in the sense of being owned by it, as existing within the self, or the self as existing within it?"

Soṇa replied: "No."

Sāriputta said: "Soṇa, you should know that whatever bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such bodily form is not self, is not distinct from the self in the sense of being owned by it, does not exist within the self, nor does a self exist within it. This is reckoned knowing it as it really is. 

"Soṇa, a noble disciple arouses disenchantment in regard to bodily form, is free from desire for it and becomes liberated. He becomes liberated from birth, old age, disease, death, sorrow, sadness, pain and vexation. 

"In the same way whatever feeling … perception … formations … consciousness, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such consciousness is not self, is not distinct from the self in the sense of being owned by it, does not exist within the self, nor does a self exist within it. This is reckoned knowing it as it really is. 

"Soṇa, a noble disciple arouses disenchantment in regard to consciousness, is free from desire for it and becomes liberated. He becomes liberated from birth, old age, disease, death, sorrow, sadness, pain and vexation."

Then Soṇa, hearing what Sāriputta had said, was thrilled with delight, paid homage and left.

  

(雜阿含經卷第一 -31) 

如是我聞： 

一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗在耆闍崛山。時，有長者子名輸屢那，日日遊行，到耆闍崛山，詣舍利弗所，頭面禮足，卻坐一面。 

時，舍利弗謂：「輸屢那！若沙門、婆羅門於色不如實知，色集不如實知，色滅不如實知，色滅道跡不如實知故，輸屢那！當知此沙門、婆羅門不堪能斷色。如是沙門、婆羅門於受、想、行、識不如實知，識集不如實知，識滅不如實知，識滅道跡不如實知故，不堪能斷識。 

「輸屢那！若沙門、婆羅門於色如實知，色集如實知，色滅如實知，色滅道跡如實知故，輸屢那！當知此沙門、婆羅門堪能斷色。如是，輸屢那！若沙門、婆羅門於受、想、行、識如實知，識集如實知，識滅如實知，識滅道跡如實知故，輸屢那！當知此沙門、婆羅門堪能斷識。 

「輸屢那！於意云何？色為常、為無常耶？」 

答言：「無常。」 

又問：「若無常者，是苦耶？」 

答言：「是苦。」 

舍利弗言：「若色無常、苦者，是變易法，聖弟子寧於中見色是我、異我、相在不？」 

答言：「不也。」 

「輸屢那！如是受、想、行、識為常、為無常耶？」 

答言：「無常。」 

又問：「若無常者，是苦耶？」 

答言：「是苦。」 

又問：「若無常、苦者，是變易法，聖弟子寧於中見識是我、異我、相在不？」 

答曰：「不也。」 

「輸屢那！當知色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，於一切色不是我、不異我、不相在，是名如實知。輸屢那！聖弟子於色生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。 

「如是受、想、行、識，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切識不是我、不異我、不相在，是名如實知。輸屢那！聖弟子於識生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。」 

時，輸屢那聞舍利弗所說，歡喜踊躍，作禮已，去。