From:
雜阿含經 Related Discourses 1
(三六) 148. Sixteen Who Were Liberated
如是我聞： Thus I have heard:
一時，佛住摩偸羅國，跋提河側，傘蓋菴羅樹園。 One time, the Buddha was staying at the Umbrella Mango Tree Park on the bank of the Bhadra River in Mathurā.
爾時，世尊告諸比丘： It was then that the Bhagavān addressed the monks,
「住於自洲，住於自依。 “Stand on your own island and on your own support.
住於法洲、法依，不異洲、不異依。 Stand on the island of the teaching and the support of the teaching, not on another island or another support.
「比丘，當正觀察住自洲自依。 “Monks, you should correctly examine this while standing on your own island and on your own support.
法洲、法依，不異洲、不異依： Stand on the island of the teaching and the support of the teaching, not on another island or another support.
『何因生憂悲惱苦？ What cause gives rise to grief, sorrow, vexation, and suffering?
云何有？ How do they exist?
因何故？ What do they cause?
何繋著？ Why are they attachments?
云何自觀察未生憂、悲、惱、苦而生，已生憂、悲、惱、苦生，長増廣？』」 How do you yourself examine the arising of grief, sorrow, vexation, and suffering that have yet to arise and the growth of grief, sorrow, vexation, and suffering that have already arisen?”
諸比丘白佛： The monks said to the Buddha,
「世尊，法根、法眼、法依。 “The Bhagavān is the Dharma root, the Dharma eye, and the Dharma support.
唯願爲説。 Please, explain this.
諸比丘聞已，當如説奉行。」 After listening, the monks will approve of what’s said.”
佛告比丘： The Buddha told the monks,
「諦聽，善思。 “Listen closely, and well consider it.
當爲汝説。 I will explain it for you.
比丘，有色。 Monks, there is form.
因色，繋著色，自觀察未生憂、悲、惱、苦而生，已生，而復増長廣大。 They cause form, and they are tied to form when one examines for themselves the arising of grief, sorrow, vexation, and suffering that have yet to arise and the growth of grief, sorrow, vexation, and suffering that have already arisen.
受、想、行、識亦復如是。 Feelings, perceptions, volitions, and consciousness are likewise.
比丘，頗有色常恒、不變易、正住耶？」 Monks, could it be that form is permanent, eternal, unchanging, and a correct abode?”
答言： They replied,
「不也，世尊」 “No, Bhagavān.”
佛告比丘： The Buddha told the monks,
「善哉，善哉，比丘。 “Good, monks! Good!
色是無常。 Form is impermanent.
若善男子知色是無常，苦、變易。 Suppose good sons know that form is impermanent, painful, and changing.
離欲，滅，寂靜，沒。 Parting with desire for it, form ceases, becomes tranquil, and disappears.
從本以來，一切色無常、苦、變易法知已，若色因縁生憂、悲、惱、苦斷。 After knowing that all forms have been impermanent, painful, and liable to change since the distant past, those good sons will then stop form when it’s the cause and condition giving rise to grief, sorrow, vexation, and suffering.
彼斷已，無所著。 Having stopped it, they’ll attach to nothing.
不著故，安隱樂住。 Being detached, they’ll live in well-being.
安隱樂住已，名爲涅槃。 Once they live in well-being, that’s called nirvāṇa.
受、想、行、識亦復如是。」 Feelings, perceptions, volitions, and consciousness are likewise.”
佛説此經時，十六比丘不生諸漏，心得解脱。 When the Buddha spoke this sūtra, the contaminants didn’t arise in 16 monks, and their minds were liberated.
佛説此經已，諸比丘聞佛所説歡喜，奉行。 After the Buddha had spoken this sūtra, the monks who heard what the Buddha taught rejoiced and approved.
竹園，毘舍離 Bamboo grove, Vaiśālī,
清淨，正觀察 Purity, correct examination,
無常，苦，非我 Impermanent, painful, not self,
五，三，與十六 Five, three, and sixteen.