From:
雜阿含經 Related Discourses 1
(三三) 145. Not Self
如是我聞： Thus I have heard:
一時，佛住舍衞國，祇樹，給孤獨園。 One time, the Buddha was staying at Anāthapiṇḍada’s Park in Jeta’s Grove of Śrāvastī.
爾時，世尊告諸比丘： It was then that the Bhagavān addressed the monks,
「色非是我。 “Form is not the self.
若色是我者，不應於色病苦生，亦不應於色欲： If form were the self, it wouldn’t be that illness and pain arise from form, and there wouldn’t be the desire about form:
『令如是，不令如是。』 ‘Let it be so; let it not be so.’
以色無我故，於色有病有苦生，亦得於色欲： It’s because form is without self that there’s illness and pain that arise from it, and these desires are possible:
『令如是，不令如是。』 ‘Let it be so; let it not be so.’
受、想、行、識亦復如是。 Feeling, perception, volition, and consciousness are likewise.
「比丘，於意云何？ “Monks, what do you think?
色爲是常，爲無常耶？」 Is form permanent, or is it impermanent?”
比丘白佛： The monks said to the Buddha,
「無常，世尊。」 “Impermanent, Bhagavān.”
「比丘，若無常者，是苦，不？」 “Monks, if something is impermanent, is it painful?”
比丘白佛： The monks said to the Buddha,
「是苦，世尊。」 “It’s painful, Bhagavān.”
「若無常、苦，是變易法。 “If it’s impermanent and painful, it’s liable to change.
多聞聖弟子於中寧見有我、異我、相在，不？」 Would well-versed noble disciples see this as a self, what’s other than self, or either of them present in the other?”
比丘白佛： The monks said to the Buddha,
「不也，世尊。」 “No, Bhagavān.”
「受、想、行、識亦復如是。 “Feeling, perception, volition, and consciousness are likewise.
是故，比丘，諸所有色，若過去、若未來、若現在，若内、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。 Therefore, monks, whatever forms exist, whether past, future, or present, internal or external, crude or fine, beautiful or ugly, and distant or near, they are all not self, not other than self, nor are either of them present in the other.
如是觀察。 Observe them in this way.
受、想、行、識亦復如是。 Feeling, perception, volition, and consciousness are likewise.
「比丘，多聞聖弟子於此五受陰非我、非我所如實觀察。 “Monks, well-versed noble disciples truly observe that what’s in these five acquired aggregates is not self and doesn’t belong to self.
如實觀察已，於諸世間都無所取。 After truly observing this, they grasp nothing from all the world.
無所取故，無所著。 Because they grasp nothing, they attach to nothing.
無所著故，自覺涅槃： Because they attach to nothing, they realize nirvāṇa for themselves:
『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。』」 I myself know that I won’t be subject to a later existence.’”
佛説此經已，諸比丘聞佛所説歡喜，奉行。 After the Buddha spoke this sūtra, the monks who heard what the Buddha taught rejoiced and approved.