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雜阿含經 The Related Discourses
（一）陰相應 1. The Aggregates
（三〇） 輸屢那 36 (30). Śroṇa
如是我聞： Thus I have heard:
一時，佛住王舍城、迦蘭陀竹園。 The Buddha was staying at the Squirrels’ Bamboo Grove of Rājagṛha.
爾時，尊者舍利弗在耆闍崛山中。 Venerable Śāriputra was on Mount Gṛdhrakūṭa at the time.
時，有長者子名輸屢那，日日遊行。 There was then a prominent man’s son named Śroṇa who went for walks every day.
到耆闍崛山，詣尊者舍利弗。 He went to Mount Gṛdhrakūṭa and visited Venerable Śāriputra there.
問訊起居已，却坐一面，語舍利弗言： After asking how he were doing, Śroṇa withdrew to sit to one side and said to Śāriputra,
「若諸沙門、婆羅門於無常色、變易、不安隱色言： “Suppose ascetics and brahmins say this about forms that are impermanent, changing, and insecure:
『我勝』、『我等』、『我劣』。 ‘I am better,’ ‘I am equal,’ or ‘I am inferior.’
何故沙門、婆羅門作如是想而不見真實？ Why would an ascetic or brahmin form such an idea and not see them truly?
若沙門、婆羅門於無常、變易、不安隱受⋯想⋯行⋯識而言： Suppose an ascetic or brahmin says about feelings … conceptions … volitions … instances of awareness that are impermanent, changing, and insecure:
『我勝』、『我等』、『我劣』。 ‘I am better,’ ‘I am equal,’ or ‘I am inferior.’
何故沙門、婆羅門作如是想而不見真實？ Why would an ascetic or brahmin form such an idea and not see them truly?
「若沙門、婆羅門於無常色、變易、不安隱色言： “Suppose an ascetic or brahmin says about forms that are impermanent, changing, and insecure:
『我勝』、『我等』、『我劣』。 ‘I am better,’ ‘I am equal,’ or ‘I am inferior.’
何所計而不見真實？ How do they imagine that and not see them truly?
於無常、變易、不安隱受⋯想⋯行⋯識言： Suppose they say about feelings … conceptions … volitions … instances of awareness that are impermanent, changing, and insecure:
『我勝』、『我等』、『我劣』。 ‘I am better,’ ‘I am equal,’ or ‘I am inferior.’
何所計而不見真實？」 How do they imagine that and not see them truly?”
「輸屢那，於汝意云何？ “Śroṇa, what do you think?
色為常，為無常耶？」 Is form permanent or impermanent?”
答言： He replied,
「無常。」 “Impermanent.”
「輸屢那，若無常，為是苦耶？」 “Śroṇa, if something is impermanent, is that painful?”
答言： He replied,
「是苦。」 “It’s painful.”
「輸屢那，若無常、苦，是變易法。 “Śroṇa, if something is impermanent and painful, it’s subject to change.
於意云何？ What do you think?
聖弟子於中見色是我、異我、相在不？」 Would a noble disciple see form as self, different from self, or that either is present in the other?”
答言： He replied,
「不也。」 “No.”
「輸屢那，於意云何？ “Śroṇa, what do you think?
受⋯想⋯行⋯識為常、為無常？」 Is feeling … conception … volition … awareness permanent or impermanent?”
答言： He replied,
「無常。」 “Impermanent.”
「若無常，是苦耶？」 “If something is impermanent, is that painful?”
答言： He replied,
「是苦。」 “It’s painful.”
「輸屢那，識若無常、苦，是變易法。 “Śroṇa, if awareness is impermanent and painful, then it’s subject to change.
於意云何？ What do you think?
聖弟子於中見識是我、異我、相在不？」 Would a noble disciple see awareness as self, different from self, or that either is present in the other?”
答言： He replied,
「不也。」 “No.”
「輸屢那，當知色，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，彼一切色不是我、不異我、不相在。 “Śroṇa, you should know that whatever forms there are, whether past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, all those forms are not self, not different from self, and neither is present in the other.
是名如實知。 This is called truly knowing them.
「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，彼一切識不是我、不異我、不相在。 “Thus, whatever feelings … conceptions … volitions … instances of awareness there are, whether past, future, or present, internal or external, crude or fine, beautiful or ugly, or distant or near, all those instances of awareness are not self, not different from self, and neither is present in the other.
是名如實知。 This is called truly knowing them.
「輸屢那，如是於色、受、想、行、識生厭，離欲、解脫。 “In this way, Śroṇa, one becomes disillusioned, becomes free of desire for, and becomes liberated from form, feeling, conception, volition, and awareness.
解脫知見： Being liberated, they know and see:
『我生已盡，梵行已立，所作已作。』 ‘My births have been ended, the religious practice has been established, and the task has been accomplished.’
自知不受後有。」 They themselves know they won’t be subject to a later existence.”
時，舍利弗說是經已，長者子輸屢那遠塵離垢，得法眼淨。 After Śāriputra taught this sūtra, that prominent man’s son Śroṇa was removed from dust, free of defilement, and his Dharma vision became clear.
時，長者子輸屢那見法、得法，不由於他，於正法中，得無所畏。 Śroṇa then saw and got the Dharma, and he became confident in the correct Dharma without relying on someone else.
從坐起，偏袒右肩，胡跪合掌。 He rose from his seat, adjusted his robes to bare his right shoulder, and crouched with his palms together.
白舍利弗言： He said to Śāriputra,
「我今已度！ “I’ve been freed today!
我從今日歸依佛、歸依法、歸依僧，為優婆塞。 From this day on, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha as a layman.
我從今日已，盡壽命，清淨歸依三寶。」 From today until the end of my life, I will be pure in my devotion to these three jewels.”
時，長者子輸屢那聞舍利弗所說歡喜，踊躍。 When the prominent man Śroṇa heard what Śāriputra had taught, he rejoiced and celebrated.
作禮而去。 He then bowed and departed.