2014-06-12

Jrap Agama Qingx (Id -32)



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 qra Soṇa qongw: "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 ee hingwbi byy sidsit jaix jinsiongr, duiww siksinx ee hyrhuan byy sidsit jaix jinsiongr, duiww siksinx ee siar li byy sidsit jaix jinsiongr, ix dyrr byy huatdo ciautuad siksinx.
"Narr 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 ee hingwbi byy sidsit jaix jinsiongr, duiww iwsig ee hyrhuan byy sidsit jaix jinsiongr, duiww iwsig ee siar li byy sidsit jaix jinsiongr, jitt xee sabunn iacc brahmin dyrr byy huatdo ciautuad iwsig. 
"Narr sabunn iacc brahmin duiww siksinx, siksinx ee hingkiw, siksinx ee bedjuat, siksinx ee hingwbi, siksinx ee hyrhuan, siksinx ee siar li u sidsit jaix jinsiongr, jitt xee sabunn iacc brahmin dyrr tangx ciautuad siksinx.
"Narr sabunn iacc brahmin duiww qamxsiu, batsniu, qniahingg, iwsig, iwsig ee hingkiw, iwsig ee bedjuat, iwsig ee hingwbi, iwsig ee hyrhuan, iwsig ee siar li u sidsit jaix jinsiongr, jitt xee sabunn iacc brahmin dyrr tangx ciautuad iwsig. 
"Soṇa! Liw anwjnuaw sniu? Siksinx si suwsiongg dilehh iacc busiongg?"
Rinr qongxx: "Si busiongg."
"Narr busiongg, si m si kow(dukkha)?"
 Rinr qongxx: "Si kow." 
"Soṇa! 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! Liw anwjnuaw sniu? Jiauww jitt kuanw, 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! 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! 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 u jniasit quancad diyc jitt go xee imsinx m si guaw, m si guaw soxx u. Jiauww jitt kuanw laii jniasit quancad, duiww sewqanx soxu dyrr byy soxx kiuxlak. Byy kiuxlak :ee dyrr byy soxx jipsiuw. Byy soxx jipsiuw :ee, jurzenn did diyc liappuann(Nirvana): '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.'"
Hitt sii, diongxjiaw ee qniaw tniax diyc Sāriputta soxx qongw :ee, qikdong hnuahiw, qnialew trer .kir.  

(Saṃyuktāgama 1-32) 
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 Sāriputta. He paid homage with his head at Sāriputta’s feet and withdrew to sit at one side. 
Then Sāriputta said to 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 gratification in bodily form as it really is, do not know the danger in bodily form as it really is, do not know the escape from bodily form as it really is, then for this reason they are not able to transcend bodily form. 
"If recluses and brahmins 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 gratification in consciousness as it really is, do not know the danger in consciousness as it really is, do not know the escape from consciousness as it really is, then for this reason these recluses and brahmins are not able to transcend consciousness. 
"If recluses and brahmins know bodily form … the arising of bodily form … the cessation of bodily form … the gratification in bodily form … the danger in bodily form … the escape from bodily form as it really is, then these recluses and brahmins are able to transcend bodily form. 
"If recluses and brahmins know feeling … perception … formations … consciousness … the arising of consciousness … the cessation of consciousness … the gratification in consciousness … the danger in consciousness… the escape from consciousness as it really is, then these recluses and brahmins are able to transcend consciousness. 
"Soṇa, what do you think, is bodily form 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, bodily form that is impermanent, dukkha, of a nature to change, would a noble disciple herein regard it 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, what do you think, feeling … perception … formations … consciousness, is it permanent or impermanent?” Soṇa replied: “It is impermanent." 
Sāriputta asked: "What is impermanent, is it dukkha?" 
Soṇa replied: "It is dukkha." 
Sāriputta asked: "Soṇa, what is impermanent, dukkha, of a nature to change, would a noble disciple herein regard it 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 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 rightly contemplates these five aggregates of clinging as not self and not mine. Rightly contemplating in this way he does not grasp at anything in the world. One who does not grasp is not attached to anything. One who is not attached to anything personally attains Nirvāṇa, knowing: '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.'" 
Then Soṇa, hearing what Sāriputta had said, was thrilled with delight, paid homage and left. 

(雜阿含經卷第一 -32) 
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,舍利弗告輸屢那:「若沙門、婆羅門於色不如實知,色集不如實知,色滅不如實知,色味不如實知,色患不如實知,色離不如實知故,不堪能超越色。若沙門、婆羅門於受、想、行、識不如實知,識集不如實知,識滅不如實知,識味不如實知,識患不如實知,識離不如實知故,此沙門、婆羅門不堪能超越識。 
「若沙門、婆羅門於色、色集、色滅、色味、色患、色離如實知,此沙門、婆羅門堪能超越色。若沙門、婆羅門於受、想、行、識、識集、識滅、識味、識患、識離如實知,此沙門、婆羅門堪能超越識。 
「輸屢那!於汝意云何?色為常、為無常耶?」 
答言:「無常。」 
「無常者,為苦耶?」 
答言:「是苦。」 
「輸屢那!若色無常、苦,是變易法,聖弟子於中寧有是我、異我、相在不?」 
答言:「不也。」 
「輸屢那!於汝意云何?如是受、想、行、識為常、為無常?」 
答言:「無常。」 
「若無常者,是苦耶?」 
答言:「是苦。」 
「輸屢那!若無常、苦,是變易法,聖弟子於中寧有是我、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,於一切色不是我、不異我、不相在,是名如實知。 
「輸屢那!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,於一切識不是我、不異我、不相在,是名如實知。 
「輸屢那!聖弟子於此五受陰正觀非我、非我所。如是正觀,於諸世間無所攝受;無攝受者,則無所著;無所著者,自得涅槃:『我生已盡,梵行已立,所作已作,自知不受後有。』」 
時,長者子輸屢那聞舍利弗所說,歡喜踊躍,作禮而去。

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