Guaw tniax .diyc .ee si anxnex. Susii, Vut diamr dirr
Sāvatthī Qog Jeta Ciurnaa lairdew ee Anāthapiṇḍika Hngg. Hitt xee sijun,
Sewjunx qra jiongww bikiu qongw:
"U go xee imsinx. Dycc go xee? Siksinx ee imsinx,
qamxsiu, batsniu, qniahingg, qapp iwsig ee imsinx. Narr jiongww sabunn iacc brahmin u qnir diyc guaw jurqiw :ee, itcer longxx dirr jitt go xee imsinx lairdew qnir diyc guaw jurqiw.
Jiongww sabunn iacc brahmin qnir siksinx si guaw, siksinx m si guaw, guaw dirr
siksinx lairdew, siksinx dirr guaw lairdew, qnir qamxsiu, batsniu, qniahingg, qapp iwsig si
guaw, iwsig m si guaw, guaw dirr iwsig lairdew, iwsig dirr guaw lairdew, cigaii byy qenwbunn ee
huanhux byy bingdir ee enqor, qnir siksinx si gauw, m si guaw, iacc inx
horsiongx junjai, qongw guaw si jinsit :ee m qramx vangr li. Uirdiyhh m qramx ee enqor, jerje
qinkir jingtiamx diongxdai. Jerje qinkir diongxdai liauxau e jingtqax jerje jicjiab. Lak
jiongw jicjib ee zibkauw soxx jicjiab ee enqor, cigaii byy qenwbunn ee huanhux
kiw qankow qapp kuaiwlok ee qamxqag, an' jicjiab zibkauw kaisiw. Si dycc lak
jiongw? Qongxx ganw jicjiab ee zibkauw, hni, pni, jic, srinx, qapp ir jicjiab ee
zibkauw.
"Jiauww jitt kuanw, bikiu! U ir ee derqair, hxuad ee
derqair, bubingg ee derqair. Cigaii byy qenwbunn ee huanhux byy bingdir kir jicjiab ee
enqor, hingkiw u qamxqag, byy qamxqag, u naxx byy ee qamxqag, guaw kacc ngiaa ee qamxqag, guaw qapp langg' vingdingw ee qamxqag, guaw kacc vibii ee qamxqag, guaw soxx jaix qapp guaw soxx qnir ee qamxqag. Jitt kuanw jaix qapp jtit kuanw qnir ee qamxqag longxx
si an' lak xee jicjiab zip .kir ee enqor. Je qenwbunn sxingr ee derjuw dirr jitt lak
jiongw jicjiab ee zibkauw qra bubingg siar li laii snix cud bingdir, byy snix cud u qamxqag,
byy qamxqag, u naxx byy ee qamxqag, kacc ngiaa ee qamxqag, qapp langg' vingdingw ee qamxqag, kacc vibii ee qamxqag, guaw
soxx jaix qapp guaw soxx qnir ee qamxqag. U jitt kuanw jaix qapp jitt kuanw qnir liauxau, jinwjingg soxx hingkiw byy bingdir ee jicjiab e bet .kir, suar .lyc, u bingdir ee jicjiab ee qamxqag dyrr e hingkiw."
Vut qangxsuad jitt dnxua qingx liauxau, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing.
Vut qangxsuad jitt dnxua qingx liauxau, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing.
(Saṃyuktāgama 2-45)
Thus
have I heard. Once the Awakened One lived at Srāvasti’s
greater-metropolitan-area, in Jeta’s grove, Anāthapiṇḍika’s monastry. At that
time the World Honoured One said to the mendicants:
"There are five clinging aggregates. What
are the five? The form clinging aggregate, feeling..., perception...,
formulation... and the consciousness clinging aggregate. If any wanderer or
priest considers there is a self, then they see the self in these five
aggregates. Wanderers and priests consider form is self, form is other than self,
self is in form, or form is in self. They consider feeling..., perception...,
formulations… and consciousness is self, consciousness is other than self, self
is in consciousness, or consciousness is in self. The foolish untaught common
person has ignorance therefore he considers, form is self, other than self, or
one is in the other. Saying self is truly real, they do not give
up the view. With not giving up the view as the cause, all bases come to be.
All bases having come to be, all contact comes to be. The six contact organs
are that which causes contact. From contact organs arise suffering and
pleasurable experience for the foolish untaught common person. What are the
six? They are the eye sense organ, the ear..., the nose..., the tongue..., the
body... and the mind sense organ.
"Thus, mendicants there is the mind element, the dhamma element and the ignorance element. The foolish untaught common person has ignorance therefore arise: the experience of existence, the experience of non existence, the experience of existence and non existence, the experience that I am superior, the experience that I am equal, the experience that I am inferior, the experience that I know, the experience that I see, the experience that I know like this and the experience that I see like this. These are all from the six sense organs. Therefore the well-learned noble disciple, having given up ignorance regarding these six sense organs and wisdom arises and: the experience of existence, the experience of non existence, the experience of existence and non existence, the experience that I am superior, the experience that I am equal, the experience that I am inferior, the experience that I know, the experience that I see, the experience that I know like this and the experience that I see like this, do not arise. The ignorant contact which had arisen before is destroyed and thereafter wise contact and experience arise."
"Thus, mendicants there is the mind element, the dhamma element and the ignorance element. The foolish untaught common person has ignorance therefore arise: the experience of existence, the experience of non existence, the experience of existence and non existence, the experience that I am superior, the experience that I am equal, the experience that I am inferior, the experience that I know, the experience that I see, the experience that I know like this and the experience that I see like this. These are all from the six sense organs. Therefore the well-learned noble disciple, having given up ignorance regarding these six sense organs and wisdom arises and: the experience of existence, the experience of non existence, the experience of existence and non existence, the experience that I am superior, the experience that I am equal, the experience that I am inferior, the experience that I know, the experience that I see, the experience that I know like this and the experience that I see like this, do not arise. The ignorant contact which had arisen before is destroyed and thereafter wise contact and experience arise."
The
Awakened One said this discourse. The mendicants heard what the Awakened One
had said and happily practiced.
(雜阿含經卷第二 -45)
如是我聞:
一時,佛住舍衛國祇樹給孤獨園。爾時,世尊告諸比丘:「有五受陰。云何為五?色受陰,受、想、行、識受陰。若諸沙門、婆羅門見有我者,一切皆於此五受陰見我。諸沙門、婆羅門見色是我、色異我、我在色、色在我,見受、想、行、識是我、識異我、我在識、識在我。愚癡無聞凡夫以無明故,見色是我、異我、相在,言我真實不捨;以不捨故,諸根增長;諸根長已,增諸觸;六觸入處所觸故,愚癡無聞凡夫起苦樂覺,從觸入處起。何等為六?謂眼觸入處。耳、鼻、舌、身、意觸入處。
「如是,比丘!有意界、法界、無明界,愚癡無聞凡夫無明觸故,起有覺、無覺、有無覺、我勝覺、我等覺、我卑覺、我知我見覺。如是知、如是見覺,皆由六觸入故。多聞聖弟子於此六觸入處,捨離無明而生明,不生有覺、無覺、有無覺、勝覺、等覺、卑覺、我知我見覺。如是知、如是見已,先所起無明觸滅,後明觸覺起。」
佛說此經已,諸比丘聞佛所說,歡喜奉行。
(雜阿含經卷第二 -45)
如是我聞:
一時,佛住舍衛國祇樹給孤獨園。爾時,世尊告諸比丘:「有五受陰。云何為五?色受陰,受、想、行、識受陰。若諸沙門、婆羅門見有我者,一切皆於此五受陰見我。諸沙門、婆羅門見色是我、色異我、我在色、色在我,見受、想、行、識是我、識異我、我在識、識在我。愚癡無聞凡夫以無明故,見色是我、異我、相在,言我真實不捨;以不捨故,諸根增長;諸根長已,增諸觸;六觸入處所觸故,愚癡無聞凡夫起苦樂覺,從觸入處起。何等為六?謂眼觸入處。耳、鼻、舌、身、意觸入處。
「如是,比丘!有意界、法界、無明界,愚癡無聞凡夫無明觸故,起有覺、無覺、有無覺、我勝覺、我等覺、我卑覺、我知我見覺。如是知、如是見覺,皆由六觸入故。多聞聖弟子於此六觸入處,捨離無明而生明,不生有覺、無覺、有無覺、勝覺、等覺、卑覺、我知我見覺。如是知、如是見已,先所起無明觸滅,後明觸覺起。」
佛說此經已,諸比丘聞佛所說,歡喜奉行。