Jrap Agama Qingx (Zi -34)

Guaw tniax .diyc .ee si anxnex. Susii, Vut diamr dirr Vārāṇasī Qog Senzinn Kiarkiw(Ṛṣipatana) ee Lok-aw Hngg. Hitt xee sijun, Sewjunx qra go xui bikiu qongw, "Siksinx m si guaw. Narr siksinx si guaw, siksinx dyrr byy ingwdongx e puawvni qapp siurkow, iarr byy ingwdongx e air beh siksinx anxnex qapp mair anxnex. Siksinx m si guaw ee enqor, siksinx jiacc e puawvni qapp siurkow, mrjiacc iarr e air beh siksinx anxnex qapp mair anxnex. Qamxsiu, batsniu, qniahingg, qapp iwsig iarr si jitt kuanw.

"Bikiu! Linw anwjnuaw sniu? Siksinx si suwsiongg dilehh iacc busiongg?"  

Bikiu qra Vut qongw, "Si busiongg, Sewjunx!"

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

Bikiu qra Vut qongw, "Si kow, Sewjunx!" 

"Bikiu! Narr siksinx si busiongg, si kow, si e venwngua ee hxuad, je qenwbunn sxingr ee derjuw e dirr hitt lairdew knuar siksinx si gauw, m si guaw, ixqip inx horsiongx junjai bor?"  

Bikiu qra Vut qongw, "Be, Sewjunx!"

"Qamxsiu, batsniu, qniahingg, qapp iwsig iarr si jitt kuanw. Mrjiacc qongxx, bikiu! Soxu 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 m si guaw, m si guaw soxx u. Diyhh anxnex laii quancad. Qamxsiu, batsniu, qniahingg, qapp iwsig iarr si jitt kuanw.

"Bikiu! Je qenwbunn sxingr ee derjuiw u knuar qnir diyc jitt go xee imsinx m si guaw, m si guaw soxx u. Jiauww anxnex quancad, duiww sewqanx soxu dyrr byy soxx kiuxlak. Byy kiuxlak dyrr byy soxx jipsiuw. Byy soxx jipsiuw jurzenn e qakgno 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.'" 

Vut qangxsuad jitt dnxua qingx liauxau, go xui bikiu be qycc u huanlyw(lrau), simx did diyc qaixtuad. Vut qangxsuad jitt dnxua qingx liauxau, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing.    

(Saṃyuktāgama 2-34) 

Thus have I heard. At one time the Bhagavān was dwelling in Vārāṇasī, at the Deer Park of Ṛṣipatana. At that time, the Bhagavān told a group of five bhikṣus, “Form does not exist as a self. If form existed as a self, then form would not be associated with the arising of illness and suffering. Regarding form, it is also not possible to cause it to be like this, or not like this, because form is not oneself. From form and the arising of illness and suffering, one also grasps the desire to make form like this, or not like this. For sensation, conception, synthesis, and discrimination, it is also such as this. 

"Bhikṣus, tell me what you think: is form permanent or impermanent?"

The bhikṣus addressed the Buddha, saying, "Impermanent, Bhagavān."

"Bhikṣus, is that which is impermanent, suffering?"

The bhikṣus addressed the Buddha, saying, "It is suffering, Bhagavān."

"Bhikṣus, regarding these impermanent and afflicting dharmas, easily subject to change, does a well-learned venerable disciple perceive in these a self or a non-self, and thereby dwell in appearances?"

The bhikṣus addressed the Buddha saying, "No, Bhagavān."

"And for sensation, conception, synthesis, and discrimination, it is also such as this. For this reason, bhikṣus, all form that exists—whether in the past, the future, or the present; internal or external; coarse or fine; appealing or unappealing; far or near—all these are not a self, not a true self. Correct contemplation of sensation, conception, synthesis, and discrimination is also such as this. 

"Bhikṣus, regarding the Five Skandhas, a well-learned venerable disciple perceives they are not a self, not a true self, and contemplates thusly. Regarding the various realms, because there is no clinging, there is no suffering, and because there is no suffering, there is self-awakening and Nirvāṇa. 'My births have come to an end, Brahmacarya has been established, what was to be done has been done, and there is the self-realization of no further suffering.'"

After the Buddha had spoken this sutra, the group of five bhikṣus did not give rise to outflows, and their minds attained liberation. After the Buddha had spoken this sūtra, then the bhikṣus heard what the Buddha had said, and blissfully practiced in accordance.  

(雜阿含經卷第二 -34) 

如是我聞：

一時，佛住波羅㮈國仙人住處鹿野苑中。爾時，世尊告餘五比丘：「色非有我。若色有我者，於色不應病、苦生，亦不得於色欲令如是、不令如是。以色無我故，於色有病、有苦生，亦得於色欲令如是、不令如是；受、想、行、識亦復如是。比丘！於意云何？色為是常、為無常耶？」

比丘白佛：「無常，世尊！」

「比丘！若無常者，是苦耶？」

比丘白佛：「是苦，世尊！」

「比丘！若無常、苦，是變易法，多聞聖弟子寧於中見是我、異我、相在不？」

比丘白佛：「不也，世尊！」

「受、想、行、識亦復如是。是故，比丘！諸所有色，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，彼一切非我、非我所，如實觀察。受、想、行、識亦復如是。

「比丘！多聞聖弟子於此五受陰見非我、非我所。如是觀察，於諸世間都無所取，無所取故無所著，無所著故自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』」

佛說此經已，餘五比丘不起諸漏，心得解脫。佛說此經已，諸比丘聞佛所說，歡喜奉行。