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雜阿含經 The Related Discourses
（一）陰相應 1. The Aggregates
（二四） 羅睺羅所問 30 (24). Rāhula’s Question (2)
如是我聞： Thus I have heard:
一時，佛住王舍城、伽蘭陀竹園。 One time, the Buddha was staying at the Squirrels’ Bamboo Grove of Rājagṛha.
爾時，世尊告羅睺羅： It was then that the Bhagavān addressed Rāhula,
「比丘，云何知、云何見我此識身及外境界一切相無有我、我所見、我慢使繫著？」 “In what way does a monk know and see this body of awareness of ours and all the signs of the external world to have no binding attachments to views of self and what belongs to self or to the tendency of self-conceit?”
羅睺羅白佛言： Rāhula said to the Buddha,
「世尊為法主、為導、為覆。 “The Bhagavān is the Dharma lord, the guide, and the refuge.
善哉，世尊當為諸比丘演說此義！ It would be good, Bhagavān, if you would give a detailed discourse on this subject for the monks!
諸比丘從佛聞已，當受持、奉行。」 After they hear it, the monks will accept and approve of it.”
佛告羅睺羅： The Buddha told Rāhula,
「諦聽！諦聽，善思念之。 “Listen closely! Listen closely, and consider it well.
當為汝說。」 I will explain it for you.
羅睺羅白佛： Rāhula said to the Buddha,
「唯然，受教。」 “Very well, I’ll accept the teaching.”
佛告羅睺羅： The Buddha told Rāhula,
「當觀諸所有色，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，彼一切非我、不異我、不相在。 “You should observe that whatever forms there are, whether they are past, future, or present, internal or external, crude or fine, beautiful or ugly, distant or near, they are all not self, not different from self, and neither is present in the other.
如是平等慧如實觀。 They are truly 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。 “In this way, 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 from self, and neither is present in the other.
如是平等慧如實觀。 They are truly observed with equitable wisdom in this way.
「比丘如是知、如是見我此識身及外境界一切相無有我、我所見、我慢使繫著。 “A monk who knows and sees this body of awareness of ours 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，比丘如是識身及外境界一切相，無有我、我所見、我慢使繫著者，超越疑心，遠離諸相，寂靜解脫。 “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 of ours and all the signs of the external world, he goes beyond doubts, becomes free of these signs, and is peacefully liberated.
是名比丘斷除愛欲，轉去諸結。 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.
Summary Verse
使、增諸數、 [21] Tendencies, [22] increasing numbers,
非我、非彼、 [23] Not mine, [24] not another’s,
結繫、動搖、 [25-26] Tying bonds, [what affects,] and [27] shaken,
劫波所問、 [28] Kappa’s question,
亦羅睺羅 And [29-30] two sūtras on
所問二經。 Rāhula’s question.