Siong'ingr Vxo (2-12-3)

3. Dy 
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, Sewjunx suansuad qongxx, “Jiongww bikiu! [Guaw] Uirr linw jiaxee qongw siaa dy qapp jniar dy. [Linw] Jimjiog tniax, diyhh juwir, guaw beh suansuad ar.”   
Hiaxee jiongww bikiu hongrdab Sewjunx qongxx, “Dairdig, hyw!”  

Sewjunx suansuad qongxx, “Jiongww bikiu! Siaa dy si sniaw lehh? Jiongww bikiu! Bubingg ee enn snex cud hxing, hxing ee enn snex cud iwsig... Anxnix, jiaxee dyrr si juanvo kow-dxir ee jibhap. Jiongww bikiu! Jex dyrr qiyr juer siaa dy. 

“Jiongww bikiu! Jniar dy si sniaw lehh? In'ui bubingg byy cunx ar, tamx byy .kir, hxing dyrr byy .kir. In'ui hxing byy .kir, iwsig dyrr byy .kir.... Dyrr anxnix, juanvo kow-dxir longxx byy .kir. Jiongww bikiu! Jex dyrr qiyr juer jniar dy.” 


(Samyutta Nikaya 2-12-3)  
3. The Two Ways 
While dwelling at Savatthi. “Bhikkhus, I will teach you the wrong way and the right way. Listen to that and attend carefully, I will speak.” 
“Yes, venerable sir,” those bhikkhus replied. 

The Blessed One said this: “And what, bhikkhus, is the wrong way? With ignorance as condition, volitional cons tructions (come to be); with volitional constructions as condition, consciousness…. Such is the origin of this whole mass of suffering. This, bhikkhus, is called the wrong way. 

“And what, bhikkhus, is the right way? With the remainderless fading away and cessation of ignorance comes cessation of volitional constructions; with the cessation of volitional constructions, cessation of consciousness…. Such is the cessation of this whole mass of suffering. This, bhikkhus, is called the right way.” 


(相應部 2-12-3)
〔三〕道跡 
〔爾時，世尊〕住舍衛城…… 
〔爾時，世尊以此宣說：〕「諸比丘！〔我〕為汝等，說邪道跡與正道跡。〔汝等〕諦聽，當善思念。我則宣說。」彼等諸比丘答世尊曰：「大德！唯然。」世尊以此宣說： 
「諸比丘！所謂邪道跡者何耶？諸比丘！緣無明而有行，緣行而有識……如斯是全苦蘊之集。諸比丘！以此謂邪道跡。 
諸比丘！所謂正道跡者何耶？因無明之無餘、離貪滅，故行滅，因行滅故識滅……如斯是全苦蘊之滅。諸比丘！以此謂正道跡。」  

Siong'ingr Vxo (2-12-2)

2. Huntiah
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, Sewjunx suansuad qongxx, “Jiongww bikiu! Guaw uirr linw jiaxee qongw enn ee guantauu. Linw diyhh jimjiog tniax, diyhh juwir, guaw beh suansuad ar.”  
Hiaxee jiongww bikiu hongrdab Sewjunx qongxx, “Dairdig, hyw!”  

Sewjunx anxnix suansuad qongxx, “Jiongww bikiu! Enn ee guantauu si sniaw? Jiongww bikiu! Bubingg ee enn snex cud hxing, hxing ee enn snex cud iwsig, iwsig ee enn snex cud miaa qapp hingjong, miaa qapp hingjong ee enn snex cud lak xui sens, lak xui sens ee enn snex cud lak xui jiapciog, lak xui jiapciog ee enn snex cud qamxsiu, qamxsiu ee enn snex cud air, air ee enn snex cud knikib, knikib ee enn snex cud junjai, junjai ee enn snex cud snex, snex ee enn snex cud lau .kir, ciuu, vrix, kow, iux qapp kyxnauw. Anxnix, jiaxee dyrr si juanvo kow-dxir ee jibhap. 

“Jiongww bikiu! Lau .kir si sniaw? Dirr qokk jingxlui ee jiongwsingx lairdew, qokk jingxlui ee jiongwsinx inx ee laurte, suebii, hiuxhuai, taujangx vec, puehux ziauu, sniwmia ee sueter, jiongww qinmngg tewhuar, jex dyrr qiyr juer lau. Dirr qokk jingxlui ee jiongwsingx lairdew, qokk jingxlui ee jiongwsingx inx ee byy .kir, bedbyy, puawhuai, sixbongg, bet .kir, soxu qindir ee puawhuai, haiqud dyw .lyc, jex dyrr qiyr juer siw. Anxnix jex lau qapp siw hap .kiw .laii, jiongww bikiu, jex dyrr qiyr juer lau .kir. 

“Jiongww bikiu! Snex si sniaw? Dirr qokk jingxlui ee jiongwsingx lairdew, qokk jingxlui ee jiongwsingx inx ee cutsir, dng' beh cutsir, zip txex, singsanw, soxu qindir ee henxhen, qokk soxjai ee sens u did .diyc. Jiongww bikiu! Jex dyrr qiyr juer snex. 

“Jiongww bikiu! Junjai si sniaw? Jiongww bikiu! U jitt snax jiongw junjai: iogbong ee junjai, hingjong ee junjai, byy hingjong ee junjai. Jiongww bikiu! Jex dyrr qiyr juer junjai. 

“Jiongww bikiu! Knikib si sniaw? Jiongww bikiu! U jitt sir jiongw knikib: iogbong ee knikib, qenwqaiw ee knikib, quiqiw ee knikib, jurgnow-lunrdiamw ee knikib. Jiongww bikiu! Jex dyrr qiyr juer knikib. 

“Jiongw bikiu! Air si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw air: duiww hingjong ee air, duiww sniax ee air, duiww pangkuir ee air, duiww kiwbi ee air, duiww jiapciog ee air, duiww hxuad ee air. Jiongww bikiu! Jex dyrr qiyr juer air. 

“Jiongww bikiu! Qamxsiu si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw qamxsiu: bagjiux jiapciog soxx snex ee qamxsiu, hni jiapciog soxx snex ee qamxsiu, pni jiapciog soxx snex ee qamxsiu, jic jiapciog soxx snex ee qamxsiu, srinx jiapciog soxx snex ee qamxsiu, ir jiapciog soxx snex ee qamxsiu. Jiongww bikiu! Jex dyrr qiyr juer qamxsiu. 

“Jiongww bikiu! Jiapciog si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw jiapciog: bagjiux ee jiapciog, hni ee jiapciog, pni ee jiapciog, jic ee jiapciog, srinx ee jiapciog, ir ee jiapciog. Jiongww bikiu! Jex dyrr qiyr juer jiapciog. 

“Jiongww bikiu! Lak xui sens si sniaw? [Jiongww bikiu! U jitt lak xee sens:] bagjiux ee sens, hni ee sens, pni ee sens, jic ee sens, srinx ee sens, ir ee sens. Jiongww bikiu! Jex qiyr juer lak xui sens. 

“Jiongww bikiu! Miaa qapp hingjong si sniaw? [Jiongww bikiu!] Qamxsiu, sniu, srux, jiapciog, juwir, jex dyrr qiyr juer miaa; sir dua guansor qapp sir dua guansor soxx sanxsingx ee hingjong, jex dyrr qiyr juer hingjong. Anxnix jitt xee miaa qapp jitt xee hingjong dyrr qiyr juer miaa qapp hingjong. 

“Jiongww bikiu! Iwsig si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw iwsig: bagjiux ee iwsig, hni ee iwsig, pni ee iwsig, jic ee iwsig, srinx ee iwsig, ir ee iwsig. Jiongww bikiu! Jex dyrr qiyr juer iwsig. 

“Jiongww bikiu! Hxing si sniaw? Jiongww bikiu! U jitt snax jiongw hxing: srinx ee hxing, kauw ee hxing, simx ee hxing. Jiongww bikiu! Jex dyrr qiyr juer hxing. 

“Jiongww bikiu! Bubingg si sniaw? Jiongww bikiu! Duiww kow budix, duiww kow ee jibhap budix, duiww kow ee byy .kir budix, duiww kow byy .kir ee honghuad budix. Jiongww bikiu! Jex dyrr qiyr juer bubingg. 

"Jiongww bikiu! Bubingg ee enn snex cud hxing, hxing ee enn snex cud iwsig..., jiaxee dyrr si juanvo kow-dxir ee jibhap. In'ui bubingg byy cunx ar, tamx byy .kir, hxing dyrr byy .kir. In'ui hxing byy .kir, iwsig dyrr byy .kir. In'ui iwsig byy .kir, miaa qapp hingjong dyrr byy .kir.... Dyrr anxnix, juanvo kow-dxir longxx byy .kir.”  


(Samyutta Nikaya 2-12-2)  
2. Analysis of Dependent Origination 
While dwelling at Savatthi. “Bhikkhus, I will teach you dependent origination and I will analyse it for you. Listen to that and attend carefully, I will speak.” 
“Yes, venerable sir,” those bhikkhus replied. 

The Blessed One said this: “And what, bhikkhus, is dependent origination? With ignorance as condition, volitional constructions (come to be); with volitional constructions, consciousness … (as in preceding sutta) … Such is the origin of this whole mass of suffering. 

“And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death. 

“And what, bhikkhus, is birth? The birth of the various beings into the various orders of beings, their being born, descent (into the womb), production, the manifestation of the aggregates, the obtaining of the sense bases. This is called birth.

“And what, bhikkhus, is becoming? There are these three kinds of becoming: sense-sphere becoming, form-sphere becoming, formless-sphere becoming. This is called becoming.

“And what, bhikkhus, is clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging.

“And what, bhikkhus, is craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tactile objects, craving for mental phenomena. This is called craving. 

"And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born o f eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. 

“And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact. 

“And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases. 

“And what, bhikkhus, is name-and-form? Feeling, perception, volition, contact, attention: this is called name. The four great elements and the form derivative upon the four great elements: this is called form. Thus this name and this form are together called name -and-form.

“And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. 

“And what, bhikkhus, are the volitional constructions? There are these three kinds of volitional constructions: the bodily volitional construction, the verbal volitional construction, the mental volitional construction. These are called volitional constructions.

“And what, bhikkhus, is ignorance? Non-knowledge of suffering, non-knowledge of the origin of suffering, non-knowledge of the cessation of suffering, non-knowledge of the way leading to the cessation of suffering. This is called ignorance.

“Thus, bhikkhus, with ignorance as condition, volitional constructions (come to be); with volitional constructions as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional constructions; with the cessation of volitional constructions, cessation of consciousness…. Such is the cessation of this whole mass of suffering.”


(相應部 2-12-2)
〔二〕分別 
〔爾時，世尊〕住舍衛城…… 
〔爾時，世尊宣說曰：〕「諸比丘！我為汝等分別說緣起，汝等諦聽，當善思念。我則宣說。」彼等諸比丘答曰：「大德！唯然。」 
世尊以此宣說曰： 
「諸比丘！何為緣起？諸比丘！緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老死、愁、悲、苦、憂、惱。如是全苦蘊之集。 
諸比丘！何為老死？於各種眾生之類，各種眾生之老衰、衰耄、朽敗、白髮、皺皮、壽命之頹敗、諸根之耄熟，以此謂之老。於各種眾生之部類，各種眾生之歿、滅、破壞、死、破滅、諸蘊之破壞，遺骸之放棄，此謂之死。如是此老與死，諸比丘！以此謂之老死。 
諸比丘！何為生？於各種眾生之類，各種眾生之出生、出產、降生、誕生、諸蘊之顯現，諸處之獲得，諸比丘！以此謂之生。 
諸比丘！何為有？諸比丘！此等有三有：欲有、色有、無色有是。諸比丘！以此謂之有。 
諸比丘！何為取？諸比丘！此等有四取：欲取、見取、戒禁取、我語取。諸比丘！以此謂之取。 
諸比丘！何為愛？諸比丘！此等有六愛身：色愛、聲愛、香愛、味愛、觸愛、法愛，諸比丘！以此謂之愛。 
諸比丘！何為受？諸比丘！此等有六受身：眼觸所生之受，耳觸所生之受，鼻觸所生之受，舌觸所生之受，身觸所生之受，意觸所生之受是，諸比丘！以此謂之受。 
諸比丘！何為觸？諸比丘！有六觸身：眼觸、耳觸、鼻觸、舌觸、身觸、意觸是，諸比丘！以此謂之觸。 
諸比丘！何為六處？〔諸比丘！此等有六處：〕眼處、耳處、鼻處、舌處、身處、意處，諸比丘！以此謂之六處。 
諸比丘！何為名色？〔諸比丘！〕受、想、思、觸、作意、以此謂之名；四大種及四大種所造之色，以此謂之色。如是此名與此色，謂之名色。 
諸比丘！何為識？諸比丘！此等有六識身：眼識、耳識、鼻識、舌識、身識、意識是。諸比丘！以此謂之識。 
諸比丘！何為行？諸比丘！此等有三行：身行、口行、心行是。諸比丘！以此謂之行。 
諸比丘！何為無明？諸比丘！無知於苦，無知於苦集，無知於苦滅，無知於趣苦滅之道，諸比丘！以此謂之無明。 
諸比丘！如是緣無明而有行，緣行而有識……如是全苦蘊之集。因無明之無餘、離貪滅，故行滅。因行滅，故識滅……。如是全苦蘊之滅。」