Jrap Agama Qingx (Id -23)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Rājagaha Sniaa ee Kalandaka Dik'axhngg kiarkiw. Hitt xee sijun, tangx qingwdiong ee Rāhula uaw kir Vut hiax, dirr Vut ee kax-jingg tauu ngar lyc vair, siogzirho, trer kir vnix:a hiongr Vut qongw: 

"Sewjunx! Diyhh anwjnuaw zinrdix, anwjnuaw kir qnir, tangx diwsuw guaw decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh?"

Vut qra Rāhula qongw, "Jin' hyw! Jin' hyw! Liw erhiauw beh mng qongxx, 'Diyhh anwjnuaw zinrdix, anwjnuaw kir qnir, tangx diwsuw guaw decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh?' Liw anxnex mng, driyc bor?" 

Rāhula qra Vut qongw, "Si anxnex byy m driyc, Sewjunx!"   

Vut qra Rāhula qongw, "Jin’ hyw! Jimjiog tniax, jimjiog tniax, tniax liauw hyw hyw aw sniu. Guaw uirr liw suecbingg qaizenn. Rāhula! Qaidongx quancad soxu ee siksinx, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Diyhh cincniu anxnex iong vingdingw ee diwhui sidsit quancad.

"Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig, bylun dirr quewkir, dirr birlaii, dirr henrjai, lairbin :ee, guarkauw :ee, cox :ee, iur :ee, hyw :ee, baiw :ee, hng :ee, iacc qin :ee, hex itcer longxx be u guaw, be u m si guaw, be u inx horsiongx junjai. Diyhh cincniu anxnex iong vingdingw ee diwhui sidsit quancad. 

"Jiauww jitt kuanw. Rāhula! Bikiu diyhh anxnex zinrdix, anxnex kir qnir. U anxnex zinrdix, anxnex kir qnir :ee, decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, dyrr be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh.

"Rāhula! Bikiu narr u anxnex zinrdix, anxnex kir qnir :ee, decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh :ee, jitt xee bikiu qiyr juer ham' iwair qapp iogbong duanrjuat, huantauu kiwsag soxu ee qad, henrvo jinrjaix, qiuwqingr qaixtuad, qaur qaxx kow(dukkha) ee buexjam."

Hitt sii, Rāhula tniax diyc Vut soxx qongw :ee, hnuahiw beh jiauww anxnex laii siuhing.   

(Saṃyuktāgama 1-23)  

Thus have I heard. At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. At that time the venerable Rāhula approached the Buddha, paid homage with his head at the Buddha’s feet and withdrew to stand at one side. He said to the Buddha:

"Blessed One, knowing what, seeing what in relation to this body of mine with consciousness and in relation to external objects and any sign, will it be possible that there is no sense of an I, of viewing as mine or of the underlying tendency, fetter and attachment to the I-conceit?"

The Buddha said to Rāhula: "It is well, it is well, that you are able to ask the Tathāgata: 'Knowing what, seeing what in relation to this body of mine with consciousness and in relation to external objects and any sign will there be no sense of an I, of viewing as mine or of the underlying tendency, fetter and attachment to the I-conceit?' Is it like this?"

Rāhula said to the Buddha: "It is like this, Blessed One."

The Buddha said to Rāhula: "It is well. Listen, listen and pay careful attention to what I will tell you. Rāhula, you should contemplate whatever bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such bodily form, every instance of it, is not self, is not distinct from the self in the sense of being owned by it, does not exist within the self, nor does a self exist within it. In this way it should be rightly contemplated with balanced wisdom. 

"In the same way whatever feeling … perception … formations … consciousness, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such consciousness, every instance of it, is not self, is not distinct from the self in the sense of being owned by it, does not exist within the self, nor does a self exist within it. In this way it should be contemplated with balanced wisdom as it really is.

"In this way, Rāhula, a monk knows like this and sees like this. For one who knows like this and sees like this in relation to this body with consciousness and in relation to external objects and any sign there will be no sense of an I, viewing as mine or underlying tendency, fetter and attachment to the I-conceit.

"Rāhula, if in this way for a monk in relation to this body with consciousness and in relation to external objects and any sign there is no sense of an I, viewing as mine or underlying tendency, fetter and attachment to the I-conceit, that monk is reckoned to have eradicated craving and desire, to have turned around and left all bondage, rightly comprehending the unsurpassed ending of dukkha."

Then Rāhula, hearing what the Buddha had said, was delighted and received it respectfully.

(雜阿含經卷第一 -23)  

如是我聞：

一時，佛住王舍城迦蘭陀竹園。爾時，尊者羅睺羅往詣佛所，頭面禮足，卻住一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，能令無有我、我所見、我慢使繫著？」

佛告羅睺羅：「善哉！善哉！能問如來：『云何知、云何見我此識身及外境界一切相，能令無有我、我所見、我慢使繫著』耶？」

羅睺羅白佛言：「如是，世尊！」

佛告羅睺羅：「善哉！諦聽，諦聽，善思念之，當為汝說。羅睺羅！當觀若所有諸色，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切悉皆非我、不異我、不相在，如是平等慧正觀。如是受、想、行、識，若過去、若未來、若現在，若內、若外，若麤、若細，若好、若醜，若遠、若近，彼一切非我、不異我、不相在。如是平等慧如實觀。

「如是，羅睺羅！比丘如是知、如是見。如是知、如是見者，於此識身及外境界一切相，無有我、我所見、我慢使繫著。

「羅睺羅！比丘若如是於此識身及外境界一切相，無有我、我所見、我慢使繫著者，比丘是名斷愛欲，轉去諸結，正無間等，究竟苦邊。」

時，羅睺羅聞佛所說，歡喜奉行。