Jrap Agama Qingx (Id -15)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Sāvatthī Qog Jeta Ciurnaa lairdew ee Anāthapiṇḍika Hngg kiarkiw. Hitt xee sijun, u jit xui bikiu uaw kir Vut hiax, dirr Vut ee kax-jingg kabtauu, siogzirho, trer kir vnix:a hiongr Vut qongw:

"Sidjai jiokk hyw! Sewjunx! Dnaxx ngwbang uirr guaw coliok suecbingg hxuad ee iauwjiw. Guaw tniax hxuad liauxau, qaidongx qo' jit langg kir piacjing ee soxjai druar, unkunn siuhing byy dairban. Unkunn siuhing byy dairban, suar .lyc, qaidongx qycc suniuu qongxx, senrlamjuw cutqex tir tauu, srinx cing huathok, siongsinr siogqex m si cur laii cutqex si uirdiyhh beh siulen qiuwqingr busiong dua cingjing ee hing'uii, tangx dirr jitt sii qapp jitt dah uijingr qongxx: '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 xee sijun, Sewjunx qra hitt xui bikiu qongw, "Jin' hyw! Jin' hyw! Bikiu duxjiah kuair kuair qongw hiaxee ue, qongxx, 'Ngwbang uirr guaw coliok suecbingg hxuad ee iauwjiw. Guaw tnaix hxuad liauxau, e qo' jit langg kir piacjing ee soxjai druar, unkunn siuhing byy dairban, simrjiww qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.' Liw anxnex qongw, si mi?"

Bikiu qra Vut qongw, "Si anxnex byy m driyc, Sewjunx!" 

Vut qra bikiu qongw, "Jimjiog tniax, jimjiog tniax. Tniax liauw hyw hyw aw sniu. Guaw uirr liw suecbingg qaizenn. Bikiu! Narr kir hro sysuw :ee saixsyx, dyrr duer sysuw :ee siw. Narr duer sysuw :ee siw, dyrr si virr soxx beh qiucuw :ee vexvak. Bikiu! Narr byy kir hro sysuw :ee saixsyx, dyrr be duer sysuw :ee siw. Byy duer sysuw :ee siw :ee, dyrr dui' soxx beh qiucuw :ee qaixtuad .cud .laii."

Bikiu qra Vut qongw, "Guaw jaix ar, Sewjunx! Guaw jaix ar, Sxen Quewongw!"

Vut qra bikiu qongw, "Dirr guaw coliok ee suathuad lairdew, liw u anwjnuaw cimx cimx liauxqaiw qidiongx ee ywgi?"

Bikiu qra Vut qongw, "Sewjunx! Siksinx kir hro sysuw :ee saixsyx, siksinx dyrr duer sysuw :ee siw. Kir hro sysuw :ee saixsyx, duer sysuw :ee siw :ee, dyrr si virr soxx beh qiucuw :ee vexvak. Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig kir hro sysuw :ee saixsyx, dyrr duer sysuw :ee siw. Kir hro sysuw :ee saixsyx, duer sysuw :ee siw :ee, dyrr si virr soxx beh qiucuw :ee vexvak.

"Sewjunx! Narr siksinx byy kir hro sysuw :ee saixsyx, dyrr be duer sysuw :ee siw. Byy kir hro sysuw :ee saixsyx, byy duer sysuw :ee siw :ee, dyrr dui' soxx beh qiucuw :ee qaixtuad .cud .laii. Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig byy kir hro sysuw :ee saixsyx, dyrr be duer sysuw :ee siw. Byy kir hro sysuw :ee saixsyx, byy duer sysuw :ee siw :ee, dyrr dui' soxx beh qiucuw :ee qaixtuad .cud .laii. Dyrr si anxnex, Sewjunx! Dirr liw coliok ee suathuad lairdew, guaw u cimx cimx liauxqaiw qidiongx ee ywgi."

Vut qra bikiu qongw, "Jin' hyw! Jin’ hyw! Bikiu! Dirr guaw coliok suathuad lairdew, liw u cimx cimx liauxqaiw qidiongx ee ywgi. Si anwjnuaw anxnex qongw? Siksinx kir hro sysuw :ee saixsyx, siksinx dyrr duer sysuw :ee siw. Kir hro sysuw :ee saixsyx, duer sysuw :ee siw :ee, dyrr si virr soxx beh qiucuw :ee vexvak. Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig kir hro sysuw :ee saixsyx, dyrr duer sysuw :ee siw. Kir hro sysuw :ee saixsyx, duer sysuw :ee siw :ee, dyrr si virr soxx beh qiucuw :ee vexvak.

"Bikiu! Siksinx byy kir hro sysuw :ee saixsyx, dyrr be duer sysuw :ee siw. Byy kir hro sysuw :ee saixsyx, byy duer sysuw :ee siw :ee, dyrr dui' soxx beh qiucuw :ee qaixtuad .cud .laii. Jiauww jitt kuanw, qamxsiu, batsniu, qniahingg, qapp iwsig byy kir hro sysuw :ee saixsyx, dyrr be duer sysuw :ee siw. Byy kir hro sysuw :ee saixsyx, byy duer sysuw :ee siw :ee, dyrr dui' soxx beh qiucuw :ee qaixtuad .cud .laii."

Hitt sii, hitt xui bikiu tniax diyc Vut soxx qongw :ee, simx dua hnuahiw, hiongr Vut qnialew trer .kir. Ix qo' jit langg kir piacjing ee soxjai druar, unkunn siuhing byy dairban. Unkunn siuhing byy dairban, suar .lyc, ix qycc suniuu qongxx, senrlamjuw inhyy cutqex tir tauu, srinx cing huathok, siongsinr siogqex m si cur laii cutqex, simrjiww qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.
Hitt sii, hitt xui bikiu dyrr jniaa juer arahant, simx did diyc qaixtuad.     

(Saṃyuktāgama 1-15) 

Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time a certain monk approached the Buddha, paid homage with his head at the Buddha’s feet, withdrew to stand at one side and said to the Buddha: 

"It would be well if the Blessed One would now teach me the essentials of the Dharma in brief. On having heard the Dharma I shall practice alone in a quiet place without negligence. Having practiced without negligence I shall in turn reflect on that for whose sake a clansman’s son goes forth, shaving off beard and hair and putting Dharma robes on the body, out of faith going forth from the home to homelessness for the unsurpassed supreme holy life, realizing here and now that ‘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.'"

At that time the Blessed One said to that monk: “It is well, it is well, monk, that you right away speak these words, saying: 'Would you teach me the essentials of the Dharma in brief. On having heard the Dharma I shall practice alone in a quiet place without negligence … up to … knowing myself that there will be no receiving of further existence.' Are you speaking like this?” The monk said to the Buddha: “It is like this, Blessed One."

The Buddha said to the monk: “Listen, listen and pay careful attention to what I shall tell you. Monk, if one surrenders to the underlying tendencies, one surrenders to the underlying tendency at death. If one surrenders to the underlying tendency at death, one is bound by grasping. Monk, if one does not surrender to the underlying tendencies, one does not surrender to the underlying tendency at death. If one does not surrender to the underlying tendency at death, one is liberated from grasping."

The monk said to the Buddha: "I understood, Blessed One, I understood Well Gone One!"
The Buddha said to the monk: “How do you understand in full the meaning of the teaching I herein spoke in brief?” The monk said to the Buddha: “Blessed One, surrendering to the underlying tendencies towards bodily form one surrenders to the underlying tendency towards bodily form at death. One who surrenders to the underlying tendencies and surrenders to the underlying tendency at death is bound by grasping. In the same way surrendering to the underlying tendencies towards feeling … perception … formations … consciousness one surrenders to the underlying tendency at death. One who surrenders to the underlying tendencies and surrenders to the underlying tendency at death is bound by grasping. 

"Blessed One, if one does not surrender to the underlying tendencies towards bodily form one does not surrender to the underlying tendency at death. One who does not surrender to the underlying tendencies and does not surrender to the underlying tendency at death is liberated from grasping. In the same way if one does not surrender to the underlying tendencies towards feeling … perception … formations … consciousness one does not surrender to the underlying tendency at death. One who does not surrender to the underlying tendencies and does not surrender to the underlying tendency at death is liberated from grasping. Blessed One, in this way I understand in full the meaning of the teaching herein spoken in brief."

The Buddha said to the monk: "It is well, it is well, monk, that you understand in full the meaning of the teaching I herein spoke in brief. Why is that? Surrendering to the underlying tendencies towards bodily form one surrenders to the underlying tendency at death. One who surrenders to the underlying tendencies and surrenders to the underlying tendency at death is bound by grasping. In the same way surrendering to the underlying tendencies towards feeling … perception … formations … consciousness one surrenders to the underlying tendency at death. One who surrenders to the underlying tendencies and surrenders to the underlying tendency at death is bound by grasping. 

"Monk, if one does not surrender to the underlying tendencies towards bodily form one does not surrender to the underlying tendency at death. One who does not surrender to the underlying tendencies and does not surrender to the underlying tendency at death is liberated from grasping. In the same way, if one does not surrender to the underlying tendencies towards feeling … perception … formations … consciousness one does not surrender to the underlying tendency at death. One who does not surrender to the underlying tendencies and does not surrender to the underlying tendency at death is liberated from grasping."

Then, on hearing what the Buddha had said, the mind of that monk was greatly delighted. He paid homage to the Buddha and withdrew. Practicing alone in a quiet place with diligence he was established in being without negligence. Having practiced with diligence and being established in being without negligence, he was able to reflect on that for the sake of what a clansman’s son goes forth, shaving off beard and hair and putting Dharma robes on the body, out of faith going forth from the home to homelessness … up to … he himself knew that there will be no receiving of further existence.
Then that monk became an arahant, attaining liberation of the mind.   

(雜阿含經卷第一 -15)  

如是我聞：

一時，佛住舍衛國祇樹給孤獨園。爾時，有異比丘來詣佛所，稽首佛足，卻住一面，白佛言：「善哉！世尊！今當為我略說法要，我聞法已，當獨一靜處，修不放逸。修不放逸已，當復思惟；所以善男子出家，剃除鬚髮，身著法服，信家非家、出家，為究竟無上梵行，現法作證：『我生已盡，梵行已立，所作已作，自知不受後有。』」

爾時，世尊告彼比丘：「善哉！善哉！比丘快說此言，云：『當為我略說法要，我聞法已，獨一靜處，修不放逸，乃至自知不受後有』如是說耶？」

比丘白佛：「如是，世尊！」

佛告比丘：「諦聽，諦聽，善思念之，當為汝說。比丘！若隨使使者，即隨使死；若隨死者，為取所縛。比丘！若不隨使使，則不隨使死；不隨使死者，則於取解脫。」

比丘白佛：「知已，世尊！知已，善逝！」

佛告比丘：「汝云何於我略說法中，廣解其義？」

比丘白佛言：「世尊！色隨使使、色隨使死；隨使使、隨使死者，則為取所縛。如是受、想、行、識，隨使使、隨使死；隨使使、隨使死者，為取所縛。

「世尊！若色不隨使使、不隨使死；不隨使使、不隨使死者，則於取解脫。如是受、想、行、識，不隨使使、不隨使死；不隨使使、不隨使死者，則於取解脫。如是，世尊！略說法中，廣解其義。」

佛告比丘：「善哉！善哉！比丘！於我略說法中，廣解其義。所以者何？色隨使使、隨使死；隨使使、隨使死者，則為取所縛。如是受、想、行、識，隨使使、隨使死；隨使使、隨使死者，則為取所縛。

「比丘！色不隨使使、不隨使死；不隨使使、不隨使死者，則於取解脫。如是受、想、行、識，不隨使使、不隨使死；不隨使使、不隨使死者，則於取解脫。」

時，彼比丘聞佛所說，心大歡喜，禮佛而退。獨在靜處，精勤修習，住不放逸。精勤修習，住不放逸已思惟；所以善男子出家，剃除鬚髮，身著法服，信家非家、出家，乃至自知不受後有。
 時，彼比丘即成羅漢，心得解脫。

Jrap Agama Qingx (Id -14)

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

"Guaw ingxsii duiww siksinx u cuwbi, duiww ix u qiutyw ee hing'uii. Duiww siksinx ee cuwbi narr u sunrser qakcad .diyc, duiww siksinx ee cuwbi dyrr e iong diwhui sidsit quancad .diyc. Jiauww jitt kuanw, duiww qamxsiu, batsniu, qniahingg, qapp iwsig iarr u cuwbi, duiww inx iarr u qiutyw ee hing'uii. Duiww qamxsiu, batsniu, qniahingg, qapp iwsig ee cuwbi narr u sunrser qakcad .diyc, duiww iwsig ee cuwbi dyrr e iong diwhui sidsit quancad .diyc. 

"Jiongww bikiu! Guaw duiww siksinx ee hyrhuan u qiutyw ee hing'uii. Duiww siksinx ee hyrhuan narr u sunrser qakcad .diyc, duiww siksinx ee hyrhuan dyrr e iong diwhui sidsit quancad .diyc Jiauww jitt kuanw, duiww qamxsiu, batsniu, qniahingg, qapp iwsig ee hyrhuan u qiutyw ee hing'ui. Duiww iwsig ee hyrhuan narr u sunrser qakcad .diyc, duiww iwsig ee hyrhuan dyrr e iong diwhui sidsit quancad .diyc.

"Jiongww bikiu! Guaw duiww qra siksinx vangr li u qiutyw ee hing'uii. Duiww qra siksinx vangr li narr u sunrser qakcad .diyc, duiww qra siksinx vangr li dyrr e iong diwhui sidsit quancad .diyc. Jiauww jitt kuanw, duiww qra qamxsiu, batsniu, qniahingg, qapp iwsig vangr li u qiutyw ee hing'uii. Duiww qra iwsig vangr li narr u sunrser qakcad .diyc, duiww qra iwsig vangr li dyrr e iong diwhui sidsit quancad .diyc.

"Jiongww bikiu! Guaw duiww go unr byy sidsit jaix cuwbi si cuwbi, hyrhuan si hyrhuan, vangr li si vangr li, guaw dirr jiongww tnix, Mara Xmoo, Brahma, sabunn, brahmin, ixqip tnisinn qapp jingwlangg lairdew dyrr berdangr tuatlii, berdangr lirkuix, berdangr cud .laii, ingxuanw kia dendyr, berdangr qaqi uijingr qongxx u did diyc anuttara samyaksambodhi. 

"Jiongww bikiu! Guaw ixx sidsit jaix go unr ee cuwbi si cuwbi, hyrhuan si hyrhuan, vangr li si vangr li, guaw dirr jiongww tnix, Mara Xmoo, Brahma, sabunn, brahmin, ixqip tnisinn qapp jingwlangg lairdew erdangr tuatlii, erdangr lirkuix, erdangr cud .laii, ingxuanw be kia dendyr, iarr erdangr qaqi uijingr qongxx u did diyc anuttara samyaksambodhi." 

 Hitt sii, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing.  

(Saṃyuktāgama 1-14) 

Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time the Blessed One said to the monks: 

"In the past I dwelled searching for the gratification in relation to bodily form. I accordingly realized the gratification in relation to bodily form and saw with knowledge and wisdom as it really is the gratification in relation to bodily form. In the same way I dwelled searching for the gratification in relation to feeling … perception … formations … consciousness. I accordingly realized the gratification in relation to feeling … perception … formations … consciousness and saw with knowledge and wisdom as it really is the gratification in relation to consciousness. 

"Monks, I dwelled searching for the danger in relation to bodily form. I accordingly realized the danger in relation to bodily form and saw with knowledge and wisdom as it really is the danger in relation to bodily form. In the same way I dwelled searching for the danger in relation to feeling … perception … formations … consciousness. I accordingly realized the danger in relation to consciousness and saw with knowledge and wisdom as it really is the danger in relation to consciousness. 

"Monks, I dwelled searching for the escape from bodily form. I accordingly realized the escape from bodily form and saw with knowledge and wisdom as it really is the escape from bodily form. In the same way I dwelled searching for the escape from feeling … perception … formations … consciousness. I accordingly realized the escape from feeling … perception … formations … consciousness and saw with knowledge and wisdom as it really is the escape from feeling … perception … formations … consciousness. 

"Monks, as long as I had not understood as it really is the gratification in relation to the five aggregates of clinging as gratification, the danger as danger and the escape as escape, among gods, Māra, Brahmā, recluses, brahmins and the assemblies of gods and humans I was not liberated, was not released, had not gone beyond, was forever dwelling in mental distortion and was unable to declare of myself that I had attained supreme and right awakening. 

"Monks, because I had understood as it really is the gratification in relation to the five aggregates of clinging as gratification, the danger as danger and the escape as escape, among gods and humans, Māra, Brahmā, recluses, brahmins and the assemblies of gods and humans I was liberated, was released, had gone beyond, was forever dwelling without mental distortion and was able to declare of myself that I had attained supreme and right awakening." 

Then the monks, hearing what the Buddha had said, were delighted and received it respectfully.   

(雜阿含經卷第一 -14) 

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：「我昔於色味有求有行，若於色味隨順覺，則於色味以智慧如實見。如是於受、想、行、識味有求有行，若於受、想、行、識味隨順覺，則於識味以智慧如實見。 

「諸比丘！我於色患有求有行，若於色患隨順覺，則於色患以智慧如實見；如是受、想、行、識患有求有行，若於識患隨順覺，則於識患以智慧如實見。 

「諸比丘！我於色離有求有行，若於色離隨順覺，則於色離以智慧如實見；如是受、想、行、識離有求有行，若於受、想、行、識離隨順覺，則於受、想、行、識離以智慧如實見。 

「諸比丘！我於五受陰不如實知味是味、患是患、離是離者，我於諸天、若魔、若梵、沙門、婆羅門、天、人眾中，不脫、不離、不出，永住顛倒，不能自證得阿耨多羅三藐三菩提。 

「諸比丘！我以如實知五受陰味是味、患是患、離是離，我於諸天、若魔、若梵、沙門、婆羅門、天、人眾中，已脫、已離、已出，永不住顛倒，能自證得阿耨多羅三藐三菩提。」 

時，諸比丘聞佛所說，歡喜奉行。

Jrap Agama Qingx (Id -13)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Sāvatthī Qog Jeta Ciurnaa lairdew ee Anāthapiṇḍika Hngg kiarkiw. Hitt xee sijun, Sewjunx qra jiongww bikiu anxnex qongw:
"Narr jiongwsingx duiww siksinx byy cuwbi, dyrr be virr siksinx bag .diyc. Jiongwsingx duiww siksinx u cuwbi ee enqor, jiacc e kir hro bag .diyc. Jiauww jitt kuanw, jiongwsingx duiww qamxsiu, batsniu, qniahingg, qapp iwsig narr byy cuwbi, hiaxee jiongwsingx dyrr be virr iwsig bag .diyc. Jiongwsingx duiww qamxsiu, batsniu, qniahingg, qapp iwsig u cuwbi ee enqor, jiongwsingx jiacc e bag diyc iwsig.
"Jiongww bikiu! Narr siksinx duiww jiongwsingx m si hyrhuan, hiaxee jiongwsingx duiww siksinx ingwdongx be iawsen. Siksinx duiww jiongwsingx si hyrhuan ee enqor, hiaxee jiongwsingx jiacc e iawsen siksinx. Jiauww jitt kuanw, knuawtai qamxsiu, batsniu, qniahingg, qapp iwsig m si hyrhuan :ee, hiaxee jiongwsingx dyrr duiww iwsig be iawsen. Qamxsiu, batsniu, qniahingg, qapp iwsig duiww jiongwsingx si hyrhuanr ee enqor, hiaxee jiongwsingx jiacc e iawsen iwsig.
"Jiongww bikiu! Narr jiongwsingx byy qra siksinx vangr li, hiaxee jiongwsingx dyrr ingwdongx be qra siksinx vangr li. Jiongwsingx u qra siksinx vangr li ee enqor, hiaxee jiongwsingx jiacc e qra siksinx vangr li. Jiauww jitt kuanw, jiongsingx byy qra qamxsiu, batsniu, qniahingg, qapp iwsig vangr li, hiaxee jiongwsingx dyrr ingwdongx be qra iwsig vangr li. Jiongwsingx u qra qamxsiu, batsniu, qniahingg, qapp iwsig vangr li ee enqor, hiaxee jiongwsingx jiacc e qra iwsig vangr li.
"Jiongww bikiu! Narr guaw duiww go unr byy sidsit jaiqiyh qongxx cuwbi si cuwbi, hyrhuan si hyrhuan, vangr li si vangr li, guaw dirr jiongww tnix, Mara Xmoo, Brahma, sabunn, brahmin, ixqip tnisinn qapp jingwlangg lairdew dyrr berdangr tuatlii, berdangr cud .laii, berdangr lirkuix, ingxuanw kia dendyr, iarr berdangr qaqi uijingr qongxx u did diyc anuttara samyaksambodhi.
"Jiongww bikiu! Guaw ixx sidsit jaiqiyh jitt go unr, jai'ngiaw cuwbi si cuwbi, hyrhuan si hyhuan, vangr li si vangr li ee enqor, guaw tangx qaqi uijingr qongxx dirr jiongww tnix, Mara Xmoo, Brahma, sabunn, brahmin, ixqip tnisinn qapp jingwlangg lairdew erdangr tuatlii, erdangr cud .laii, erdangr lirkuix, erdangr qaixtuad sokvak, ingxuanw be kia dendyr, iarr erdangr qaqi uijingr qongxx u did diyc anuttara samyaksambodhi." 
Hitt sii, jiongww bikiu tniax diyc Vut soxx qongw :ee longxx hnuahiw beh jiauww anxnex laii siuhing. 

(Saṃyuktāgama 1-13)   

Thus have I heard. At one time the Buddha was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. At that time the Blessed One said to the monks: 

"If living beings did not find gratification in bodily form, they would not get defiled by bodily form. Because living beings find gratification in bodily form, they are defiled by bodily form and attached to it. In the same way, if living beings did not find gratification in feeling … perception … formations … consciousness, they would not get defiled by consciousness. Because living beings find gratification in feeling … perception … formations … consciousness, they are defiled by consciousness and attached to it. 

"Monks, if living beings did not experience the danger in bodily form, those living beings would not become disenchanted with bodily form. Because living beings experience the danger in bodily form, those living beings become disenchanted with bodily form. In the same way, if they did not experience the danger in feeling … perception … formations … consciousness, those living beings would not become disenchanted with consciousness. Because living beings experience the danger in feeling … perception … formations … consciousness, those living beings become disenchanted with consciousness. 

"Monks, if for living beings there were no escape from bodily form, those living beings would not escape from bodily form. Because for living beings there is an escape from bodily form, those living beings escape from bodily form. In the same way, if for living beings there were no escape from feeling … perception … formations … consciousness, those living beings would not escape from consciousness. Because for living beings there is an escape from feeling … perception … formations … consciousness, those living beings escape from consciousness.

"Monks, as long as I had not understood as it really is the gratification in relation to the five aggregates of clinging as gratification, the danger as danger and the escape as escape, among gods, Māra, Brahmā, recluses, brahmins and the assemblies of gods and humans I was not liberated, had not gone beyond, was not released, was forever dwelling in mental distortion and was unable to declare of myself that I had attained supreme and right awakening.

"Monks, because I had understood as it really is the gratification in relation to the five aggregates of clinging as gratification, the danger as danger and the escape as escape, among gods, Māra, Brahmā, recluses, brahmins and the assemblies of gods and humans I was able to declare to have attained liberation, to have attained the going beyond, to have attained escape and to have attained liberation from the fetters, to be forever not dwelling in mental distortion and I was able to declare of myself that I had attained supreme and right awakening."

Then the monks, hearing what the Buddha had said, were delighted and received it respectfully.   

(雜阿含經卷第一 -13) 

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：「若眾生於色不味者，則不染於色；以眾生於色味故，則有染著。如是眾生於受、想、行、識不味者，彼眾生則不染於識；以眾生味受、想、行、識故，彼眾生染著於識。

「諸比丘！若色於眾生不為患者，彼諸眾生不應厭色，以色為眾生患故，彼諸眾生則厭於色。如是受、想、行、識不為患者，彼諸眾生不應厭識；以受、想、行、識為眾生患故，彼諸眾生則厭於識。

「諸比丘！若色於眾生無出離者，彼諸眾生不應出離於色；以色於眾生有出離故，彼諸眾生出離於色。如是受、想、行、識於眾生無出離者，彼諸眾生不應出離於識。以受、想、行、識於眾生有出離故，彼諸眾生出離於識。

「諸比丘！若我於此五受陰不如實知味是味、患是患、離是離者，我於諸天、若魔、若梵、沙門、婆羅門、天、人眾中，不脫、不出、不離，永住顛倒，亦不能自證得阿耨多羅三藐三菩提。

「諸比丘！我以如實知此五受陰味是味、患是患、離是離故，我於諸天、若魔、若梵、沙門、婆羅門、天、人眾中，自證得脫、得出、得離、得解脫結縛，永不住顛倒，亦能自證得阿耨多羅三藐三菩提。」

時，諸比丘聞佛所說，歡喜奉行。