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雜阿含經 The Related Discourses
（一）陰相應 1. The Aggregates
（二三） 羅睺羅所問 29 (23). Rāhula’s Question
如是我聞： Thus I have heard:
一時，佛住王舍城、迦蘭陀竹園。 One time, the Buddha was staying at the Squirrels’ Bamboo Grove of Rājagṛha.
爾時，尊者羅睺羅往詣佛所。 It was then that Venerable Rāhula visited the Buddha.
頭面禮足，却住一面，白佛言： He bowed his head at the Buddha’s feet, withdrew to sit to one side, and then said to the Buddha,
「世尊，云何知、云何見我此識身及外境界一切相能令無有我、我所見、我慢使繫著？」 “Bhagavān, what way of knowing and seeing this body of awareness of mine and all the signs of the external world can cause me to have no binding attachments to views about self and what belongs to self or the tendency of self-conceit?”
佛告羅睺羅： The Bhagavān then said to Rāhula,
「善哉！善哉，能問如來： “Good! It’s good that you can ask the Tathāgata,
『云何知、云何見我此識身及外境界一切相令無有我、我所見、我慢使繫著耶？』」 ‘What way of knowing and seeing this body of awareness of mine and all the signs of the external world can cause me to have no binding attachments to views about self and what belongs to self or the tendency of self-conceit?’ [Is that what you asked?]”
羅睺羅白佛言： Rāhula said to the Buddha,
「如是，世尊。」 “Yes, Bhagavān.”
佛告羅睺羅： The Buddha told Rāhula,
「善哉！諦聽！諦聽，善思念之。 “Good! Listen closely! listen closely, and consider it well.
當為汝說。 I will explain this for you.
「羅睺羅，當觀若所有諸色，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切悉皆非我、不異我、不相在。 “Rāhula, you should observe that whatever forms there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, they are all not self, not different from self, and neither is present in the other.
如是平等慧正觀。 They are correctly observed with equitable wisdom in this way.
「如是，受⋯想⋯行⋯識，若過去、若未來、若現在，若內、若外，若麁、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。 “Thus, whatever feelings … conceptions … volitions … instances of awareness there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, they are all not self, not different than self, and neither are present in the other.
如是平等慧如實觀。 They are correctly observed with equitable wisdom in this way.
「如是，羅睺羅，比丘如是知、如是見。如是知、如是見者，於此識身及外境界一切相，無有我、我所見、我慢使繫著。 “Thus, Rāhula, a monk who knows and sees this body of awareness and all the signs of the external world in this way will have no binding attachments to views of self and what belongs to self or to the tendency of self-conceit.
「羅睺羅，比丘若如是於此識身及外境界一切相，無有我、我所見、我慢使繫著者，比丘是名斷愛欲，轉去諸結。 “Rāhula, if a monk has no binding attachments to views of self and what belongs to self or to the tendency of self-conceit regarding this body of awareness and all the signs of the external world, that monk is called one who has stopped craving desires and turned away from the bonds.
正無間等，究竟苦邊。」 Right at that moment, he reaches the final end of suffering.”
時，羅睺羅聞佛所說歡喜，奉行。 When Rāhula heard what the Buddha taught, he rejoiced and approved.