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雜阿含經 The Related Discourses
（一）陰相應 1. The Aggregates
（三一） 輸屢那 37 (31). Śroṇa (2)
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。 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，詣舍利弗所，頭面禮足，却坐一面。 When he reached Mount Gṛdhrakūṭa, Śroṇa visited Venerable Śāriputra there, bowing at his feet and withdrawing to sit to one side.
時，舍利弗謂： Śāriputra said,
「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。 “Śroṇa, suppose ascetics or brahmins don’t truly know form, don’t truly know the formation of form, don’t truly know the cessation of form, and don’t truly know the path to the cessation of form.
輸屢那，當知此沙門、婆羅門不堪能斷色。 Śroṇa, you should know that these ascetics or brahmins aren’t capable of abandoning form.
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⋯ In this way, suppose ascetics or brahmins don’t truly know feeling … conception … volition … awareness, don’t truly know the formation of awareness, don’t truly know the cessation of awareness, and don’t truly know the path to the cessation of awareness.
不堪能斷識。 [Śroṇa, you should know that these ascetics or brahmins] aren’t capable of abandoning awareness.
「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。 “Śroṇa, suppose ascetics or brahmins do truly know form, truly know the formation of form, truly know the cessation of form, and truly know the path to the cessation of form.
輸屢那，當知此沙門、婆羅門堪能斷色。 Therefore, Śroṇa, you should know that these ascetics or brahmins are capable of abandoning form.
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。 In this way, Śroṇa, suppose ascetics or brahmins do truly know feeling … conception … volition … awareness, do truly know the formation of awareness, truly know the cessation of awareness, and truly know the path to the cessation of awareness.
輸屢那，當知此沙門、婆羅門堪能斷識。 Śroṇa, you should know that these ascetics or brahmins are capable of abandoning awareness.
「輸屢那，於意云何？ “Śroṇa, what do you think?
色為常、為無常耶？」 Is form permanent or impermanent?”
答言： He replied,
「無常。」 “Impermanent.”
又問： Śāriputra asked,
「若無常者，是苦耶？」 “If something is impermanent, is that painful?”
答言： He replied,
「是苦。」 “It’s painful.”
舍利弗言： Śāriputra asked,
「若色無常、苦者，是變易法。 “If form is impermanent and painful, it’s subject to change.
聖弟子寧於中見色是我、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，如是受⋯想⋯行⋯識為常、為無常耶？」 “Śroṇa, in this way, is feeling … conception … volition … awareness permanent or impermanent?”
答言： He replied,
「無常。」 “Impermanent.”
又問： He further asked,
「若無常者，是苦耶？」 “If something is impermanent, is it painful?”
答言： He replied,
「是苦。」 “It’s painful.”
又問： Śāriputra asked,
「若無常、苦者，是變易法。 “If [awareness] is impermanent and painful, then it’s subject to change.
聖弟子寧於中見識是我、異我、相在不？」 Would a noble disciple see awareness as self, different from self, or that either is present in the other?”
答曰： 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，於一切色不是我、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.
輸屢那，聖弟子於色生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。 Śroṇa, a noble disciple who becomes disillusioned about form, becomes free of desire for it, and is liberated from it is freed from birth, old age, illness, death, sorrow, lamentation, pain, and trouble.
「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，聖弟子於識生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。」 Śroṇa, a noble disciple who becomes disillusioned about awareness, becomes free of desire for it, and is liberated from it is freed from birth, old age, illness, death, sorrow, lamentation, pain, and trouble.”
時，輸屢那聞舍利弗所說歡喜，踊躍。 When Śroṇa heard what Śāriputra taught, he rejoiced and celebrated.
作禮已，去。 He then bowed and departed.