Jrap Agama Qingx (Id -30)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Rājagaha Sniaa ee Kalandaka Dik'axhngg kiarkiw. Hitt xee sijun, tangx qingwdiong ee Sāriputta diamr dirr Ingjiauw Snuax snualai. Hitt sii, u jit xui diongxjiaw ee qniaw, miaa qiyr juer Soṇa, dagg qangx decc qnia'iuu. Ix kir qaur Ingjiauw Snuax, uaw kir tangx qingwdiong ee Sāriputta hiax, siy' jiycmng liauw, trer kir vnix:a hiongr Sāriputta qongw:

"Narr jerje sabunn qapp brahmin duiww busiongg, e venwkuanw, be an'unw ee siksinx qongw: 'Guaw kacc ngiaa, lanw vnidingw, guaw kacc sux'. Sniaxmih enqor diwsuw sabunn qapp brahmin e laii anxnex sniu, suacc byy qnir diyc jinsiongr?

"Narr sabunn qapp brahmin duiww busiongg, e venwkuanw, be an'unw ee qamxsiu, batsniu, qniahingg, qapp iwsig iarr qongw: 'Guaw kacc ngiaa, lanw vnidingw, guaw kacc sux'. Sniaxmih enqor diwsuw sabunn qapp brahmin e anxnex sniu, suacc byy qnir diyc jinsiongr? 

"Narr sabunn qapp brahmin duiww busiongg, be an'unw, e venwkuanw ee siksinx qongw: 'Guaw kacc ngiaa, lanw vnidingw, guaw kacc sux'. Inx si anwjnuaw decc pacsngr suacc byy qnir diyc jinsiongr? Duiww busiongg, e venwkuanw, be an'unw ee qamxsiu, batsniu, qniahingg, qapp iwsig qongw, 'Guaw kacc ngiaa, lanw vnidingw, guaw kacc sux'. Inx si anwjnuaw decc pacsngr suacc byy qnir diyc jinsiongr?"

"Soṇa! Liw anwjnuaw sniu? Siksinx si suwsiongg dilehh iacc busiongg?"

Rinr qongxx: "Si busiongg."

"Soṇa! Narr busiongg, si m si kow(dukkha)?"

Rinr qongxx: "Si kow."

"Soṇa! Narr busiongg qapp kow si e venwngua ee hxuad, liw anwjnuaw sniu? Sxingr ee derjuw e dirr hitt lairdew knuar siksinx si gauw, m si guaw, ixqip inx horsiongx junjai bor?"

Rinr qongxx: "Be."

"Soṇa! Liw anwjnuaw sniu? Qamxsiu, batsniu, qniahingg, qapp iwsig si suwsiongg dilehh iacc busiongg?"

Rinr qongxx: "Si busiongg."

"Narr busiongg, si m si kow?"

Rinr qongxx, "Si kow."

"Soṇa! Iwsig narr busiongg, si kow, si e venwngua ee hxuad, liw anwjnuaw sniu? Sxingr ee derjuw e dirr hitt lairdew knuar iwsig si guaw, m si guaw, ixqip inx horsiongx junjai bor?"

Rinr qongxx: "Be."

"Soṇa! Qaidongx jaiqiyh qongxx 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. Jex qiyr juer sidsit jaix jinsiongr.
"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. Jex qiyr juer sidsit jaix jinsiongr.
"Soṇa! Jiauww jitt kuanw duiww siksinx, qamxsiu, batsniu, qapp iwsig snix kiw iawsen, li iok, qaixtuad. Did qaixtuad dyrr e jinrjaix qongxx: 'Guaw ee snesiw lunhuee ixx bedjin, cingjing ee hing'uii ixx qenwlip, soxx qaix juer :ee ixx juer, qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.'" 

Susii, Sāriputta qangxqingx suah, diongxjiaw ee qniaw Soṇa dngrdiamxdinn, ham' uwuer li hng hng, suar .laii did diyc huatganw cingjing. Susii, diongxjiaw ee qniaw Soṇa qnir diyc Hxuad(Dharma), did diyc Hxuad, byy uaxkyr vadd langg, dirr jniar Hxuad lairdew did diyc busow qnia'uir. Ix an' jyrui vreh kiw, jniawwvingg qingqah teh teh, pah vnuar qui habjiongw duiww Sāriputta qongw:

"Guaw dnaxx ixx ditdo, an' qinaxzit quiix Vut, quiix Hxuad, qapp quiix jingdoo juer qusu(upāsaka). An' qinaxzit kiw qaur siurmia liauxqed, guaw e cingjing quiix Samvyw." 

Hitt sii, diongxjiaw ee qniaw Soṇa tniax diyc Sāriputta soxx qongw :ee, qikdong hnuahiw, qnialew trer .kir.  

(Saṃyuktāgama 1-30) 

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 Sāriputta was on Mount Vulture Peak. Then a householder’s son by the name of Soṇa, who every day used to roam around, reached Mount Vulture Peak and approached the venerable Sāriputta. Having exchanged polite greetings he withdrew to sit at one side. He said to Sāriputta: 

"If recluses and brahmins in regard to bodily form which is impermanent and changing, bodily form which is not stable, say: 'I am superior, I am equal, I am inferior'; why do these recluses and brahmins have such a perception and do not see the truth? 

"If recluses and brahmins in regard to feeling … perception … formations … consciousness, which is impermanent and changing, which is not stable, say: 'I am superior, I am equal, I am inferior'; why do these recluses and brahmins have such a perception and do not see the truth? 

"If recluses and brahmins in regard to bodily form which is impermanent and not stable, bodily form which is changing, say: ‘I am superior, I am equal, I am inferior’; why do they imagine like this and do not see the truth? In regard to feeling … perception … formations … consciousness which is impermanent and changing, which is not stable, they say: ‘I am superior, I am equal, I am inferior’. Why do they imagine like this and do not see the truth?"

Sāriputta asked: "Soṇa, what do you think, is bodily form permanent or is it impermanent?"

Soṇa replied: "It is impermanent."

Sāriputta asked: "Soṇa, what is impermanent, is it dukkha?"

Soṇa replied: “It is dukkha.”

Sāriputta asked: "Soṇa, what is impermanent, dukkha, of a nature to change, what do you think, does a noble disciple herein regard such bodily form as the self, as distinct from the self in the sense of being owned by it, as existing within the self, or the self as existing within it?"

Soṇa replied: "No."

Sāriputta asked: "Soṇa, what do you think, is feeling … perception … formations … consciousness permanent or is it impermanent?"

Soṇa replied: "It is impermanent."

Sāriputta asked: "What is impermanent, is it dukkha?"

Soṇa replied: "It is dukkha."

Sāriputta asked: "Soṇa, consciousness that is impermanent, dukkha, of a nature to change, what do you think, does a noble disciple herein regard such consciousness as the self, as distinct from the self in the sense of being owned by it, as existing within the self, or the self as existing within it?"

Soṇa replied: "No."

Sāriputta said: "Soṇa you should know that whatever bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such bodily form 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. This is reckoned knowing it as it really is. 

"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 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. This is reckoned knowing it as it really is. 

"Soṇa, in this way arouse disenchantment in regard to bodily form … feeling … perception … formations … consciousness, be free from desire for it and become liberated. Being liberated you will know and see that: 'Birth for me has been eradicated, the holy life has been established, what had to be done has been done, I myself know that there will be no receiving of further existence.'"

When Sāriputta had spoken this discourse, the householder’s son Soṇa attained the pure eye of Dharma that is remote from mental stains and free from mental dust. Then the householder’s son Soṇa saw the Dharma and attained the Dharma, not needing to rely on others he had attained fearlessness in the right Dharma. He rose from his seat, arranged his clothes so as to bare the right shoulder, knelt down and with palms together said to Sāriputta: 

"I have now crossed over. From now on I take refuge in the Buddha, I take refuge in the Dharma and take refuge in the Saṅgha as a lay follower. From today until the end of my life I purely take refuge in the three jewels."

Then the householder’s son Soṇa, hearing what Sāriputta had said, was thrilled with delight, paid homage and left.  

(雜阿含經卷第一 -30)  

如是我聞：

一時，佛住王舍城迦蘭陀竹園。爾時，尊者舍利弗在耆闍崛山中。時，有長者子名輸屢那，日日遊行，到耆闍崛山，詣尊者舍利弗，問訊起居已，卻坐一面，語舍利弗言：「若諸沙門、婆羅門於無常色、變易、不安隱色言：『我勝、我等、我劣。』何故沙門、婆羅門作如是想，而不見真實？若沙門、婆羅門於無常、變易、不安隱受、想、行、識而言：『我勝、我等、我劣。』何故沙門、婆羅門作如是想，而不見真實？

「若沙門、婆羅門於無常色、不安隱色、變易言：『我勝、我等、我劣。』何所計而不見真實？於無常、變易、不安隱受、想、行、識言：『我勝、我等、我劣。』何所計而不見真實？」

「輸屢那！於汝意云何？色為常、為無常耶？」

答言：「無常。」

「輸屢那！若無常，為是苦耶？」

答言：「是苦。」

「輸屢那！若無常、苦，是變易法，於意云何？聖弟子於中見色是我、異我、相在不？」

答言：「不也。」

「輸屢那！於意云何？受、想、行、識為常、為無常？」

答言：「無常。」

「若無常，是苦耶？」

答言：「是苦。」

「輸屢那！識若無常、苦，是變易法，於意云何？聖弟子於中見識是我、異我、相在不？」

答言：「不也。」

「輸屢那！當知色，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，彼一切色不是我、不異我、不相在，是名如實知。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，彼一切識不是我、不異我、不相在，是名如實知。輸屢那！如是於色、受、想、行、識生厭、離欲、解脫，解脫知見：『我生已盡，梵行已立，所作已作，自知不受後有。』」

時，舍利弗說是經已，長者子輸屢那遠塵離垢，得法眼淨。時，長者子輸屢那見法得法，不由於他，於正法中，得無所畏。從座起，偏袒右肩，胡跪合掌，白舍利弗言：「我今已度，我從今日歸依佛、歸依法、歸依僧，為優婆塞。我從今日已，盡壽命，清淨歸依三寶。」

時，長者子輸屢那聞舍利弗所說，歡喜踊躍，作禮而去。