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 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)
(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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