Jrap Agama Qingx (Zi -39)

Guaw tniax .diyc .ee si anxnex. Susii, Vut diamr dirr Sāvatthī Qog Jeta Ciurnaa lairdew ee Anāthapiṇḍika Hngg. Hitt xee sijun, Sewjunx qra jiongww bikiu qongw:

"U go jiongw jingxjiw. Dycc go jiongw lehh? Dyrr si qinx juer jingxjiw, qix juer jingxjiw, bak juer jingxjiw, qaqi lag .lyc juer jingxjiw, qycc u quexjiw juer jingxjiw. Jitt go jiongw jingxjiw be dng, be pnaiw, be aur, be siurr hongx cuex, sinx sik qycc qensit. U too byy juiw, hiaxee jingxjiw dyrr be singdiongw be jingqax. Narr hiaxee jingxjiw sinx sik, qensit, be dng, be pnaiw, be siurr hongx cuex, u juiw suacc byy too, hiaxee jingxjiw iarr be singdiongw be jingqax. Narr hiaxee jingxjiw sinx sik, qensit, be dng, be pnaiw, be aur, be siurr hongx cuex, u too u juiw, hiaxee jingxjiw dyrr e singdiongw e jingqax.

"Bikiu! Hitt go jiongw jingxjiw tangx piwlun juer jipsiuw sir jiongw imsinx qapp iwsig. Too kyxviw si sir xee imsinx soxx druar ee soxjai. Juiw kyxviw si sir xee imsinx tam'air soxx beh knikib ee soxjai. Si dycc sir xee? Dirr siksinx lairdew, iwsig knikib siksinx diamr lehh, u tam'air zunrdik dyrr e laii singdiongw qapp jingqax. Dirr qamxsiu, batsniu, qniahingg lairdew, iwsig knikib qamxsiu, batsniu, qniahingg diamr lehh, u tam'air zurdik dyrr e laii singdiongw qapp jingqax. Bikiu! Iwsig dirr hitt lairdew ursii laii, ursii kir, ursii diamr lehh, ursii byy .kir, ursii e singdiongw qapp jingqax.

"Bikiu! Narr lirkuix siksinx, qamxsiu, batsniu, qapp qniahingg, qongxx iwsig ursii laii, ursii kir, ursii diamr lehh, ursii e snix .cud .laii, hex si qongw qongw lehh narnia. Qycc qra mng suacc rinr m jaix, dogdok jingqax cigaii narnia. Quibuew byy jitt xee qingxqair ee enqor.
"Siksinx lirkuix tamx ee derqair. Lirkuix tamx liauxau, duiww jipsiuw siksinx soxx vak diauu ee iwliam dyrr e dng .kir. Duiww jipsiuw siksinx soxx vak diauu ee iwliam dng .kir liauxau, soxx knikib :ee dyrr dng .kir. Soxx knikib :ee dng .kir liauxau, iwsig dyrr byy der druar, dyrr be qycc singdiongw qapp jingqax. Qamxsiu, batsniu, qapp qniahingg lirkuix tamx ee derqair. Lirkuix tamx liauxau, duiww jipsiuw qniahingg soxx bongkab ee iwliam dyrr e dng .kir. Duiww jipsiuw qniahingg soxx bongkab ee iwliam dng .kir liauxau, soxx knikib :ee dyrr e dng .kir. Soxx knikib :ee dng .kir liauxau, hitt xee iwsig dyrr byy der druar, dyrr be qycc singdiongw qapp jingqax. Byy qycc singdiongw ee enqor, dyrr byy qycc juer giabhing. Byy juer giabhing liauw diamr lehh. Diamr lehh dyrr dijiog. Dijiog liauw dyrr qaixtuad.
"Qaixtuad liauw, dirr sewqanx soxu dy' byy soxx cruw, byy soxx jipsiuw. Byy soxx cruw, byy soxx jipsiuw liauw, qaqi 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.' Guaw qongw jitt xee iwsig m na be kir qaur dangx, saix, lamm, vag, suwii, dingw, iacc xe, sniaxmih soxjai longxx be kir. Ix qandna' qnir diyc Hxuad(Dharma), beh zip liappuann, jibbet, cingliangg, cingjing, qapp jinsit."

Vut qangxsuad jitt dnxua qingx liauxau, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing.    

(Saṃyuktāgama 2-39) 

Thus have I heard. Once the Awakened One dwelt in Sravasti City, Jeta’s Grove, and Anāthapiṇḍika’s Park. At that time the World Honoured One told the mendicants: 

"There are five types of seeds. What are the five? They are: the root seed, the stalk seed, the node seed, the seed that falls by itself and the fruit seed. These five types of seeds, not cut off, not broken down, not decayed, and not carried away by the wind, but new, ripe, strong and true, if these seeds have the earth element, but not the water element, they will not grow and increase. If those seeds new, ripe, strong and true and not cut off, not broken down, not decayed and not carried away by the wind, have the water element, but do not have the earth element, they will also not grow and increase. If those seeds new, ripe, strong and true and not cut off, not broken down, not decayed and not carried away by the wind, have the water element and the earth element, they will grow and increase. 

"Mendicants! Those five seeds are like the clinging aggregate of consciousness. The earth element is like the four abidings of consciousness. The water element is like passion and desire. There are four clingings causing consciousness to abide. What are the four? In the midst of forms consciousness abides. Clinging causes form and vigorous passionate desire to arise to grow and increase. Consciousness abides in feeling, concept and formulation. Clinging causes feeling, concept and formulation and vigorous passionate desire to arise to grow and increase. 

"Mendicants! Consciousness with regard to the middle way may come, may go, may abide, may cease, may arise and grow and increase. Mendicants! If it leaves form, feeling, concept and formulation, consciousness is there, may be coming, going, abiding or arising, but then it is just a way of speaking. Asking and not knowing, increases confusion without limit. 

"If one abandons desire for the form element, having left it, the ties that arise and block the mind in form are cut off. Having cut off the ties that blocked the mind that arise in form, then the cause of clinging is cut off. The cause of clinging having been cut off, that consciousness has no place to abide and there is no re-birth and growth and increase. 

"If one abandons desire for feeling, concept and formulation elements, having left it, the ties that arise and block the mind in … formulation are cut off. Having cut off the ties that blocked the mind that arise in … formulation, then the cause of clinging is cut off. The cause of clinging having been cut off, that consciousness has no means by which to abide and there is no re-birth and growth and increase. Because there is no more birth, formulations are not created, not having created formulations, there is abiding. Having abided, there is contentment, there being contentment, there is liberation. 

"Being liberated in the world there is no thing to which to cling and no thing to which to hold on. There being no thing to which to cling, or to which one is to hold on to, one realizes extinguishment. One knows: 'For me birth is finished. The Holy Life is established. Done is what had to be done.' One knows: 'I will not experience future becoming.' I say this consciousness will not reach the four directions: north, south, east or west. It will also not reach above and below. There is nowhere that it goes to. I see only dhammas. Desire is extinct, calm, finished. Feeling is cooled. Feeling is pure. This is the real fruit." 

The Awakened One gave this discourse. The mendicants heard what the Awakened One said, were very happy and respectfully practiced it.  

(雜阿含經卷第二 -39) 

如是我聞：

一時，佛住舍衛國祇樹給孤獨園。爾時，世尊告諸比丘：「有五種種子。何等為五？謂根種子、莖種子、節種子、自落種子、實種子。此五種子不斷、不壞、不腐、不中風，新熟堅實，有地界而無水界，彼種子不生長增廣。若彼種新熟堅實，不斷、不壞、不中風，有水界而無地界，彼種子亦不生長增廣。若彼種子新熟堅實，不斷、不壞、不腐、不中風，有地、水界，彼種子生長增廣。

「比丘！彼五種子者，譬取陰俱識；地界者，譬四識住；水界者，譬貪喜四取攀緣識住。何等為四？於色中識住，攀緣色，喜、貪潤澤，生長增廣；於受、想、行中識住，攀緣受、想、行，貪、喜潤澤，生長增廣。比丘！識於中若來、若去、若住、若沒、若生長增廣。

「比丘！若離色、受、想、行，識有若來、若去、若住、若生者，彼但有言數，問已不知，增益生癡，以非境界故。色界離貪，離貪已，於色封滯意生縛斷；於色封滯意生縛斷已，攀緣斷；攀緣斷已，識無住處，不復生長增廣。受、想、行界離貪，離貪已，於行封滯意生觸斷；於行封滯意生觸斷已，攀緣斷，攀緣斷已，彼識無所住，不復生長增廣。不生長故，不作行；不作行已住，住已知足，知足已解脫；解脫已，於諸世間都無所取、無所著；無所取、無所著已，自覺涅槃：『我生已盡，梵行已立，所作已作，自知不受後有。』我說彼識不至東、西、南、北、四維、上、下，無所至趣，唯見法，欲入涅槃、寂滅、清涼、清淨、真實。」

佛說此經已，諸比丘聞佛所說，歡喜奉行。