Jrap Agama Qingx (Id -31)

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, dirr Sāriputta ee kax-jingg tauu ngar lyc vair, siogzirho, trer kir vnix:a.
Hitt sii, Sāriputta qongw: "Soṇa! Narr sabunn iacc brahmin duiww siksinx byy sidsit jaix jinsiongr, duiww siksinx ee hingkiw byy sidsit jaix jinsiongr, duiww siksinx ee bedjuat byy sidsit jaix jinsiongr, duiww siksinx bedjuat ee lo byy sidsit jaix jinsiongr, Soṇa, qaidongx jaix jitt xee sabunn iacc brahmin uirdiyhh jitt xee enqor byy huatdo qapp siksinx duanrjuat.
"Jiauww jitt kuanw, sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, qapp iwsig byy sidsit jaix jinsiongr, duiww iwsig ee hingkiw byy sidsit jaix jinsiongr, duiww iwsig ee bedjuat byy sidsit jaix jinsiongr, duiww iwsig bedjuat ee lo byy sidsit jaix jinsiongr, uirdiyhh jitt xee enqor, ix byy hautdo qapp iwsig duanrjuat.
"Soṇa! Narr sabunn iacc brahmin duiww siksinx u sidsit jaix jinsiongr, duiww siksinx ee hingkiw u sidsit jaix jinsiongr, duiww siksinx ee bedjuat u sidsit jaix jinsiongr, duiww siksinx bedjuat ee lo u sidsit jaix jinsiongr, Soṇa, qaidongx jaix jitt xee sabunn iacc brahmin dyrr u huatdo qapp siksinx duanrjuat.
"Jiauww jitt kuanw, Soṇa! Narr sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, qapp iwsig u sidsit jaix jinsiongr, duiww iwsig ee hingkiw u sidsit jaix jinsiongr, duiww iwsig ee bedjuat u sidsit jaix jinsiongr, duiww iwsig bedjuat ee lo u sidsit jaix jinsiongr, Soṇa, qaidong jaix jitt xee sabunn iacc brahmin u huatdo qapp iwsig duanrjuat.
"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."
Sāriputta qongw: "Narr siksinx si busiongg, si kow, si e venwngua ee hxuad, sxingr ee derjuw e dirr hitt lairdew knuar siksinx si gauw, m si guaw, ixqip inx horsiongx junjai bor?"
Rinr qongxx: "Be."
"Soṇa! Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig si suwsiongg dilehh iacc busiongg?"
Rinr qongxx: "Si busiongg."
Qycc mng: "Narr busiongg, si m si kow?"
Rinr qongxx, "Si kow."
Qycc mng: "Narr si busiongg, si kow, si e venwngua ee hxuad, 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. 
"Soṇa! Sxingr ee derjuiw duiww siksinx ee su e kiw iawsen, li iok, qaixtuad, ixqip duiww snex, lau, vne, siw, iux, vrix, kow, qapp huanlyw jiaxee tuathuar. 
"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! Sxingr ee derjuiw duiww iwsig ee su e kiw iawsen, li iok, qaixtuad, ixqip duiww snex, lau, vne, siw, iux, vrix, kow, qapp huanlyw jiaxee tuathuar."
Hitt sii, Soṇa tniax diyc Sāriputta soxx qongw :ee, qikdong hnuahiw, qnialew liauw dyrr trer .kir.  

(Saṃyuktāgama 1-31) 

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. He paid homage with his head at Sāriputta’s feet and withdrew to sit at one side.

Then Sāriputta said: “Soṇa, if recluses and brahmins do not know bodily form as it really is, do not know the arising of bodily form as it really is, do not know the cessation of bodily form as it really is, do not know the path to the cessation of bodily form as it really is, then, Soṇa, you should know that for this reason these recluses and brahmins are not able to eradicate bodily form. 

"In the same way recluses and brahmins who do not know feeling … perception … formations … consciousness as it really is, do not know the arising of consciousness as it really is, do not know the cessation of consciousness as it really is, do not know the path to the cessation of consciousness as it really is, then for this reason they are not able to eradicate consciousness. 

"Soṇa, if recluses and brahmins know bodily form as it really is, know the arising of bodily form as it really is, know the cessation of bodily form as it really is, know the path to the cessation of bodily form as it really is, then, Soṇa, you should know that for this reason these recluses and brahmins are able to eradicate bodily form. 

"In the same way, Soṇa, if recluses and brahmins know feeling … perception … formations … consciousness as it really is, know the arising of consciousness as it really is, know the cessation of consciousness as it really is, know the path to the cessation of consciousness as it really is, then, Soṇa, you should know that for this reason these recluses and brahmins are able to eradicate consciousness."

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

Soṇa replied: "It is impermanent."

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

Soṇa replied: "It is dukkha."

Sāriputta said: “Bodily form that is impermanent, dukkha, of a nature to change, would 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. In the same way feeling … perception … formations … consciousness, is it permanent or impermanent?"

Soṇa replied: "It is impermanent."

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

Soṇa replied: "It is dukkha."

Sāriputta asked again: "What is impermanent, dukkha, of a nature to change, would 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. 

"Soṇa, a noble disciple arouses disenchantment in regard to bodily form, is free from desire for it and becomes liberated. He becomes liberated from birth, old age, disease, death, sorrow, sadness, pain and vexation. 

"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, a noble disciple arouses disenchantment in regard to consciousness, is free from desire for it and becomes liberated. He becomes liberated from birth, old age, disease, death, sorrow, sadness, pain and vexation."

Then Soṇa, hearing what Sāriputta had said, was thrilled with delight, paid homage and left.

  

(雜阿含經卷第一 -31) 

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。時，有長者子名輸屢那，日日遊行，到耆闍崛山，詣舍利弗所，頭面禮足，卻坐一面。 

時，舍利弗謂：「輸屢那！若沙門、婆羅門於色不如實知，色集不如實知，色滅不如實知，色滅道跡不如實知故，輸屢那！當知此沙門、婆羅門不堪能斷色。如是沙門、婆羅門於受、想、行、識不如實知，識集不如實知，識滅不如實知，識滅道跡不如實知故，不堪能斷識。 

「輸屢那！若沙門、婆羅門於色如實知，色集如實知，色滅如實知，色滅道跡如實知故，輸屢那！當知此沙門、婆羅門堪能斷色。如是，輸屢那！若沙門、婆羅門於受、想、行、識如實知，識集如實知，識滅如實知，識滅道跡如實知故，輸屢那！當知此沙門、婆羅門堪能斷識。 

「輸屢那！於意云何？色為常、為無常耶？」 

答言：「無常。」 

又問：「若無常者，是苦耶？」 

答言：「是苦。」 

舍利弗言：「若色無常、苦者，是變易法，聖弟子寧於中見色是我、異我、相在不？」 

答言：「不也。」 

「輸屢那！如是受、想、行、識為常、為無常耶？」 

答言：「無常。」 

又問：「若無常者，是苦耶？」 

答言：「是苦。」 

又問：「若無常、苦者，是變易法，聖弟子寧於中見識是我、異我、相在不？」 

答曰：「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，於一切色不是我、不異我、不相在，是名如實知。輸屢那！聖弟子於色生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。 

「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！聖弟子於識生厭、離欲、解脫，解脫生、老、病、死、憂、悲、苦、惱。」 

時，輸屢那聞舍利弗所說，歡喜踊躍，作禮已，去。