Jrap Agama Qingx (Id -24)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Rājagaha Sniaa ee Kalandaka Dik'axhngg kiarkiw. Hitt xee sijun, Sewjunx qra Rāhula qongw:

"Bikiu! Diyhh anwjnuaw zinrdix, anwjnuaw kir qnir, tangx diwsuw guaw decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh?"

Rāhula qra Vut qongw, “Sewjunx si Hxuad(Dharma) ji' jruw, si inxdyrjiaw, si vyxhorjiaw. Sidjai jin' hyw! Ngwbang Sewjunx uirr jiongww bikiu enxsuad jitt xee ywgi. Jiongww bikiu tniax Vut qongw liauw, qaidiongx cisiuw jiauww anxnex kir siuhing." 

Vut qra Rāhula qongw, "Jimjiog tniax, jimjiog tniax, tniax liauw hyw hyw aw sniu. Guaw uirr liw suecbingg qaizenn."

Rāhula qra Vut qongw, "Kaksit diyhh anxnex. Siurqaur."

Vut qra Rāhula qongw, "Qaidongx quancad soxu ee 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. Diyhh cincniu anxnex iong vingdingw ee diwhui sidsit quancad. 

"Jiauww jitt kuanw, 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. Diyhh cincniu anxnex iong vingdingw ee diwhui sidsit quancad. 

"Bikiu! U anxnex zinrdix, anxnex kir qnir :ee, decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, dyrr be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh. 

"Rāhula! Bikiu u anxnex zinrdix, anxnex kir qnir :ee, decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh :ee, tangx ciautuad gisimx, tangx qapp jerje siongwtew li hng hng, drat qaur jibbet qaixtaud. Jitt xui bikiu ham' iwair qapp iogbong duanrjuat, huantauu kiwsag soxu ee qad, henrvo jinrjaix, qiuwqingr qaixtuad, qaur qaxx kow(dukkha) ee buexjam." 

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

(Saṃyuktāgama 1-24) 

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 Blessed One said to Rāhula and the monks: 

"Monks, knowing what, seeing what in relation to this body of mine with consciousness and in relation to external objects and any sign will there be no sense of an I, viewing as mine and underlying tendency, fetter and attachment to the I-conceit?"

Rāhula said to the Buddha: "The Blessed One is the master of the Dharma, being its guide and its shelter. It would be well if the Blessed One were to deliver an explanation of the meaning of this statement to the monks. Having heard it from the Buddha, the monks will remember it and receive it respectfully."

The Buddha said to Rāhula: "Listen, listen and pay careful attention to what I will tell you."

Rāhula said to the Buddha: "Indeed, we are ready to receive the instruction."

The Buddha said to Rāhula: "You should contemplate 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. In this way it should be contemplated with balanced wisdom as it really is. 

"In the same way 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. In this way it should be contemplated with balanced wisdom as it really is. 

"Monks, knowing like this and seeing like this in relation to this body of mine with consciousness and in relation to external objects and any sign there will be no sense of an I, viewing as mine and underlying tendency, fetter and attachment to the I-conceit.

"Rāhula, when in this way in relation to this body with consciousness and in relation to external objects and any sign there is no sense of an I, viewing as mine and underlying tendency, fetter and attachment to the I-conceit, then a monk goes beyond doubt in his mind, is far removed from all signs, being at peace and liberated. Such a monk is reckoned to have eradicated and removed craving and desire, to have turned around and left all bondage, rightly comprehending the unsurpassed ending of dukkha."

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

(雜阿含經卷第一 -24) 

如是我聞：

一時，佛住王舍城迦蘭陀竹園。爾時，世尊告羅睺羅：「比丘！云何知、云何見我此識身及外境界一切相，無有我、我所見、我慢使繫著？」

羅睺羅白佛言：「世尊為法主、為導、為覆。善哉！世尊當為諸比丘演說此義，諸比丘從佛聞已，當受持奉行。」

佛告羅睺羅：「諦聽，諦聽，善思念之，當為汝說。」

羅睺羅白佛：「唯然，受教。」

佛告羅睺羅：「當觀諸所有色，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、不異我、不相在。如是平等慧如實觀。如是受、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，彼一切非我、不異我、不相在。如是平等慧如實觀。

「比丘！如是知、如是見我此識身及外境界一切相，無有我、我所見、我慢使繫著。

「羅睺羅！比丘如是識身及外境界一切相，無有我、我所見、我慢使繫著者，超越疑心，遠離諸相，寂靜解脫，是名比丘斷除愛欲，轉去諸結，正無間等，究竟苦邊。」

時，羅睺羅聞佛所說，歡喜奉行。

Jrap Agama Qingx (Id -23)

Guaw tniax .diyc .ee si anxnex. Susii, Vut dirr Rājagaha Sniaa ee Kalandaka Dik'axhngg kiarkiw. Hitt xee sijun, tangx qingwdiong ee Rāhula uaw kir Vut hiax, dirr Vut ee kax-jingg tauu ngar lyc vair, siogzirho, trer kir vnix:a hiongr Vut qongw: 

"Sewjunx! Diyhh anwjnuaw zinrdix, anwjnuaw kir qnir, tangx diwsuw guaw decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh?"

Vut qra Rāhula qongw, "Jin' hyw! Jin' hyw! Liw erhiauw beh mng qongxx, 'Diyhh anwjnuaw zinrdix, anwjnuaw kir qnir, tangx diwsuw guaw decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh?' Liw anxnex mng, driyc bor?" 

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

Vut qra Rāhula qongw, "Jin’ hyw! Jimjiog tniax, jimjiog tniax, tniax liauw hyw hyw aw sniu. Guaw uirr liw suecbingg qaizenn. Rāhula! Qaidongx quancad soxu ee 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. Diyhh cincniu anxnex iong vingdingw ee diwhui sidsit quancad.

"Jiauww jitt kuanw, 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. Diyhh cincniu anxnex iong vingdingw ee diwhui sidsit quancad. 

"Jiauww jitt kuanw. Rāhula! Bikiu diyhh anxnex zinrdix, anxnex kir qnir. U anxnex zinrdix, anxnex kir qnir :ee, decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, dyrr be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh.

"Rāhula! Bikiu narr u anxnex zinrdix, anxnex kir qnir :ee, decc bad jitt xee siksinx ixqip guarbin qingxqair itcer songwtew ee sii, be hro guaw, be hro guaw soxx qnir, ixqip be hro guaw gnorban jiaxee laii vak diauu lehh :ee, jitt xee bikiu qiyr juer ham' iwair qapp iogbong duanrjuat, huantauu kiwsag soxu ee qad, henrvo jinrjaix, qiuwqingr qaixtuad, qaur qaxx kow(dukkha) ee buexjam."

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

(Saṃyuktāgama 1-23)  

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 Rāhula approached the Buddha, paid homage with his head at the Buddha’s feet and withdrew to stand at one side. He said to the Buddha:

"Blessed One, knowing what, seeing what in relation to this body of mine with consciousness and in relation to external objects and any sign, will it be possible that there is no sense of an I, of viewing as mine or of the underlying tendency, fetter and attachment to the I-conceit?"

The Buddha said to Rāhula: "It is well, it is well, that you are able to ask the Tathāgata: 'Knowing what, seeing what in relation to this body of mine with consciousness and in relation to external objects and any sign will there be no sense of an I, of viewing as mine or of the underlying tendency, fetter and attachment to the I-conceit?' Is it like this?"

Rāhula said to the Buddha: "It is like this, Blessed One."

The Buddha said to Rāhula: "It is well. Listen, listen and pay careful attention to what I will tell you. Rāhula, you should contemplate whatever bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all such bodily form, every instance of it, 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. In this way it should be rightly contemplated with balanced wisdom. 

"In the same way 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, every instance of it, 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. In this way it should be contemplated with balanced wisdom as it really is.

"In this way, Rāhula, a monk knows like this and sees like this. For one who knows like this and sees like this in relation to this body with consciousness and in relation to external objects and any sign there will be no sense of an I, viewing as mine or underlying tendency, fetter and attachment to the I-conceit.

"Rāhula, if in this way for a monk in relation to this body with consciousness and in relation to external objects and any sign there is no sense of an I, viewing as mine or underlying tendency, fetter and attachment to the I-conceit, that monk is reckoned to have eradicated craving and desire, to have turned around and left all bondage, rightly comprehending the unsurpassed ending of dukkha."

Then Rāhula, hearing what the Buddha had said, was delighted and received it respectfully.

(雜阿含經卷第一 -23)  

如是我聞：

一時，佛住王舍城迦蘭陀竹園。爾時，尊者羅睺羅往詣佛所，頭面禮足，卻住一面，白佛言：「世尊！云何知、云何見我此識身及外境界一切相，能令無有我、我所見、我慢使繫著？」

佛告羅睺羅：「善哉！善哉！能問如來：『云何知、云何見我此識身及外境界一切相，能令無有我、我所見、我慢使繫著』耶？」

羅睺羅白佛言：「如是，世尊！」

佛告羅睺羅：「善哉！諦聽，諦聽，善思念之，當為汝說。羅睺羅！當觀若所有諸色，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，彼一切悉皆非我、不異我、不相在，如是平等慧正觀。如是受、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，彼一切非我、不異我、不相在。如是平等慧如實觀。

「如是，羅睺羅！比丘如是知、如是見。如是知、如是見者，於此識身及外境界一切相，無有我、我所見、我慢使繫著。

「羅睺羅！比丘若如是於此識身及外境界一切相，無有我、我所見、我慢使繫著者，比丘是名斷愛欲，轉去諸結，正無間等，究竟苦邊。」

時，羅睺羅聞佛所說，歡喜奉行。

Jrap Agama Qingx (Id -22)

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 miaa qiyr juer Kappa, ix uaw kir Vut hiax, dirr Vut ee kax-jingg tauu ngar lyc vair, siogzirho, trer kir vnix:a hiongr Vut qongw:

"Jiauww Sewjunx soxx qongw :ee, bikiu ee simx diyhh did diyc qaixtuad suwsi. Sewjunx! Bikiu ee simx rair anwjnuaw did diyc qaixtuad suwsi?"

Hitt xee sijun, Sewjunx qra Kappa qongw, "Jin' hyw! Jin' hyw! Liw erhiauw beh mng Zulaii simx anwjnuaw qaixtuad suwsi. Jin’ hyw! Kappa! Jimjiog tniax, jimjiog tniax, tniax liauw hyw hyw aw sniu. Guaw uirr liw suecbingg qaizenn.

"Kappa! Qaidongx quancad qapp liauxqaiw soxu ee 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 si busiongg. U sidsit quancad diyc busiongg liauxau, duiww siksinx ee iwair dyrr e siauduu. Duiww siksinx ee iwair siauduu liauxau, simx dyrr e did diyc qaixtuad suwsi. Jiauww jitt kuanw laii qaunxcad 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 si busiongg. U sidsit quancad diyc busiongg liauxau, duiww iwsig ee iwair dyrr e siauduu. Duiww iwsig ee iwair siauduu liauxau, guaw qongw simx dyrr did diyc qaixtuad suwsi.

"Kappa! Jiauww jitt kuanw, bikiu simx did diyc qaixtuad suwsi :ee, Zulaii qongw ix qiyr juer simx did diyc qaixtuad suwsi. Anwjnuaw qongw? U ham' iwair qapp iogbong duanrjuat ee enqor. U ham' iwair qapp iogbong duanrjuat :ee, Zulaii qongw ix qiyr juer simx did diyc qaixtuad suwsi." 

Susii, Kappa Bikiu tniax diyc Vut soxx qongw :ee, simx dua hnuahiw, hiongr Vut qnialew trer .kir. Hitt xee sijun, Kappa Bikiu sriu Vut ee qawsi liauw, qo' jit langg kir piacjing ee soxjai druar, juann jingsinn suniuu, unkunn siuhing byy dairban, simrjiww qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai. Simx qaixtuad suwsi, ix jniaa juer arahant.

(Saṃyuktāgama 1-22) 

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

"As the Blessed One has spoken about the mind of a monk attaining being well liberated—Blessed One, how does the mind of a monk attain being well liberated?"

At that time the Blessed One said to that monk: "It is well, it is well, that you are able to ask the Tathāgata about the mind being well liberated. It is well, Kappa. Listen, listen and pay careful attention to what I will tell you. 

"Kappa, you should contemplate with understanding that whatever bodily form, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all bodily form, every instance of it, is impermanent. Having rightly contemplated it as impermanent, you will remove craving for bodily form. Having removed craving for bodily form, your mind will be well liberated. In the same way contemplating whatever feeling … perception … formations … consciousness, whether past, future or present, internal or external, gross or subtle, sublime or repugnant, far or near, all consciousness, every instance of it, is impermanent. Having rightly contemplated it as impermanent, you will remove craving for consciousness. Having removed craving for consciousness, I say, your mind will be well liberated.

"Kappa, a monk who in this way has well liberated the mind is reckoned by the Tathāgata to have well liberated the mind. Why is that? Because of having eradicated craving and desire. One who has eradicated craving and desire is reckoned by the Tathāgata to have well liberated the mind."

Then, on hearing what the Buddha had said, the mind of the monk Kappa was greatly delighted. He paid homage to the Buddha and withdrew. At that time the monk Kappa, having received the Buddha’s instruction, reflecting on it alone in a quiet place with diligence and being established in being without negligence … up to … he himself knew that there will be no receiving of further existence. Having well liberated the mind he became an arahant

(雜阿含經卷第一 -22) 

如是我聞：

一時，佛住舍衛國祇樹給孤獨園。爾時，有比丘名劫波，來詣佛所，頭面禮足，卻住一面，白佛言：「如世尊說，比丘心得善解脫。世尊！云何比丘心得善解脫？」
爾時，世尊告劫波曰：「善哉！善哉！能問如來心善解脫。善哉！劫波！諦聽，諦聽，善思念之，當為汝說。劫波！當觀知諸所有色，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，彼一切悉皆無常。正觀無常已，色愛即除。色愛除已，心善解脫。如是觀受、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，彼一切悉皆無常。正觀無常已，識愛即除。識愛除已，我說心善解脫。劫波！如是，比丘心善解脫者，如來說名心善解脫。所以者何？愛欲斷故。愛欲斷者，如來說名心善解脫。」
時，劫波比丘聞佛所說，心大歡喜，禮佛而退。爾時，劫波比丘受佛教已，獨一靜處，專精思惟，不放逸住，乃至自知不受後有，心善解脫，成阿羅漢。