Siong'ingr Vxo (2-12-15)

15. Kaccanagotta 
Hitt jun, Sewjunx druar dirr Shravasti Sniaa. 

Hitt sijun, junjiaw Kaccanagotta laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix lexvair Sewjunx liauw dirr vnix:a jre. 

Jre dirr vnix:ee ee junjiaw Kaccanagotta duiww Sewjunx qongw, “Dairdig! Langg' decc qongw 'jniar qenwsig, jniar qenwsig', Dairdig, jniar qenwsig si sniaw lehh?” 

“Kaccana! Jitt xee sewqanx dairvorhun longxx uaw dirr u qapp byy nng vingg(qigduanx). Kaccana! Ixx jniar diwhui jiauwsit quancad sewqanx decc jibhap :ee, jitt xee sewqanx duiww ix laii qongw m si byy :ee. Kaccana! Ixx jniar diwhui jiauwsit quancad sewqanx decc byy .kir :ee, jitt xee sewqanx duiww ix laii qongw si byy u :ee. 

“Kaccana! Jitt xee sewqanx duarvorhun virr hongven qnuaix lehh, knii lehh, qapp kib diauu lehh. Sxingr ee derjuw _________, be virr ‘guaw ee qaqi’ qnuaix lehh, byy jipdiok, byy knikib. Kow sanxsingx, ix jaix si kow sanxsingx; kow byy .kir, ix jaix si kow byy .kir, byy behik iarr byy giaugii, qapp vadd langg longxx byy quanhe, dyrr anxnex ix snex diwhui. Kaccana! Jitt kuanw dyrr si jniar qenwsig. 

“Kaccana! Qongw ‘itcer si u’, jex si jit xee qigduanx. Qongw ‘itcer si byy', jex si derr zi xee qigduanx. Kaccana! Zulaii lirkuix jitt nng xee qigduanx, uaw diongdy suathuad. 

“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.... Dyrr anxnix, juanvo kow-dxir longxx byy .kir.”  


(Samyutta Nikaya 2-12-15) 
15. Kaccanagotta  
While dwelling at Savatthi. 

Then the Venerable Kaccanagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘right view, right view.’ In what way, venerable sir, is there right view?’” 

“This world, Kaccana, for the most part depends upon a duality—upon the idea of existence and the idea of non-existence. But for one who sees the origin of the world as it really is with correct wisdom, there is no such idea of non-existence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no such idea of existence in regard to the world.

“This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one (with right view) does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’ He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view.

“‘All exists’: Kaccana, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamm a by the middle: ‘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 come 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 2-12-15)
〔一五〕迦旃延 
〔爾時，世尊〕住舍衛城。 
爾時，尊者迦旃延來詣世尊處。詣已，禮拜世尊，坐於一面。 
坐於一面之尊者迦旃延，白世尊曰：「大德！所謂正見、正見，大德！正見者何耶？」 
 「迦旃延！此世間多依止於有與無之兩〔極端〕。 
迦旃延！依正慧以如實觀世間之集者、則此世間為非無者。迦旃延！依正慧以如實觀世間之滅者，則此世間為非有者。 
迦旃延！此世間多為方便所囚、計、取著。聖弟子計使、取著於此心之依處，不囚於『予是我』，無著、無住，苦生則見生，苦滅則見滅，不惑不疑，無緣他事，是彼智生。迦旃延！如是乃正見。 
迦旃延！說『一切為有』，此乃一極端。說『一切為無』，此乃第二極端。迦旃延！如來離此等之兩端，而依中道說法。 
緣無明而有行、緣行而有識……如是為全苦蘊之集。 
因無明之無餘，離貪滅乃行滅，行滅乃識滅……如是則是全苦蘊之滅。」 

Siong'ingr Vxo (2-12-14)

14. Sabunn qapp Brahmin (2) 
Hitt jun, Sewjunx druar dirr Shravasti Sniaa. 

[Hitt sijun, Sewjunx qongw:]    
“Jiongww bikiu! Hiaxee sabunn iacc brahmin, inx m jaix jiaxee su, m jaix jiaxee su ee jibhap, m jaix jiaxee su ee byy .kir, m jaix jiaxee su anwjnuaw byy .kir ee honghuad. [Inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew m si jniar sabunn, dirr brahmin lairdew m si jniar brahmin...]

“Inx m jaix ee su si sniaw? Inx m jaix sniaw su jibhap? Inx m jaix sniaw su byy .kir? Inx m jaix sniaw su anwjnuaw byy .kir ee honghuad? 

"Inx m jaix lau .kir, m jaix lau .kir ee jibhap, m jaix lau .kir ee byy .kir, m jaix lau .kir anwjnuaw byy .kir ee honghuad. Inx m jaix snex... m jaix junjai, m jaix knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing. Inx m jaix jiaxee su, m jaix jiaxee su ee jibhap, m jaix jiaxee su ee byy .kir, m jaix jiaxee su anwjnuaw byy .kir ee honghuad. 

“Jiongww bikiu! Inx hiaxee sabunn iacc brahmin, dirr sabunn lairdew m si jniar sabunn, dirr brahmin lairdew m si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si byy jurqag :ee, si byy sidjer kir giamrjingr :ee. 

“Jiongww bikiu! Suizenn si sabunn iacc brahmin, inx jaix jiaxee su, jaix jiaxee su ee jibhap, jaix jiaxee su ee byy .kir, jaix jiaxee su anwjnuaw byy .kir ee honghuad. Inx hiaxee sabunn qapp brahmin, [dirr sabunn lairdew si jniar sabunn, dirr brahmin lairdew si jniar brahmin...]

“Inx jaix ee su si sniaw? Inx jaix sniaw su jibhap? Inx jaix sniaw su byy .kir? Inx jaix sniaw su anwjnuaw byy .kir ee honghuad? 

"Inx jaix lau .kir, jaix lau .kir ee jibhap, jaix lau .kir ee byy .kir, jaix lau .kir anwjnuaw byy .kir ee honghuad. Inx jaix snex, junjai, knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing. Inx jaix hxing ee jibhap, jaix hxing ee byy .kir, jaix hxing byy .kir ee honghuad... Inx jaix jiaxee su, jaix jiaxee su ee jibhap, jaix jiaxee su ee byy .kir, jaix jiaxee su anwjnuaw byy .kir ee honghuad. 

“Jiongww bikiu! Dna’ inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew si jniar sabunn, dirr brahmin lairdew si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si u jurqag :ee, si u sidjer kir giamrjingr :ee."


(Samyutta Nikaya 2-12-14) 
14. Recluses and Brahmins (2) 
While dwelling at Savatthi. 

“Bhikkhus, as to those recluses and brahmins who do not understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand? 

“They do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They do not understand birth … becoming … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional constructions, their origin, their cessation, and the way leading to their cessation. These are the things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand. 

“These I do not consider to be recluses among recluses or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in t his very life enter and dwell in the goal of recluseship or the goal of brahminhood. 

“But, bhikkhus, as to those recluses and brahmins who understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they understand, whose origin they understand, whose cessation they understand, and the way leading to whose cessation they understand? 

“They understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They understand birth … volitional constructions, their origin, their cessation, and the way leading to their cessation. These are the things that they understand, whose origin they understand, whose cessation they understand, and the way leading to those cessation they understand. 

“These I consider to be recluses among recluses and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of recluseship and the goal of brahminhood.”  


(相應部 2-12-14)
〔一四〕沙門婆羅門（之二） 
〔爾時，世尊〕住舍衛城。 
〔爾時，世尊曰：〕「諸比丘！任何沙門、婆羅門，彼等不知此等法、不知此等法之集、不知此等法之滅、不知趣此等法之道跡。〔彼等沙門、婆羅門，於沙門非正沙門，於婆羅門非正婆羅門……。〕 
不知如何法？不知如何法之集？不知如何法之滅？不知如何法滅之道跡？ 
不知老死、不知老死之集、不知老死之滅、不知老死滅之道跡、不知生……有、取、愛、受、觸、六處、名色、識、行。不知此等之諸法、不知此等諸法之集、不知此等諸法之滅、不知此等諸法滅之道跡。 
諸比丘！彼等沙門、婆羅門，於沙門為非正沙門、於婆羅門為非正婆羅門。彼尊者等，亦對沙門之義，或婆羅門之義，於現法不能自知、不能住入實證。 
諸比丘！雖是何之沙門、婆羅門，知此等之法、知此等法之集、知此等法之滅、知此等法滅之道跡。彼等沙門、婆羅門，〔於沙門為正沙門、於婆羅門為正婆羅門……。〕 
知如何法？知如何法之集？知如何法之滅？知如何趣法滅之道跡？ 
知老死、知老死之集、知老死之滅、知趣老死滅之道跡……生、有、取、愛、受、觸、六處、名色、識、行、知行之集、知行之滅、知趣行滅之道跡、知此等之諸法、知此等諸法之集、知此等諸法之滅、知趣此等諸法滅之道跡。 
諸比丘！唯彼等沙門、婆羅門，於沙門為正沙門，於婆羅門為正婆羅門；彼尊者等亦對沙門之義、婆羅門之義，於現在自知，住入實證。」 

Siong'ingr Vxo (2-12-13)

13. Sabunn qapp Brahmin (1)
Hitt jun, Sewjunx druar dirr Shravasti Sniaa.

[Sewjunx qongw:]   
“Jiongww bikiu! Hiaxee sabunn iacc brahmin, inx m jaix lau .kir, m jaix lau .kir ee jibhap, m jaix lau .kir ee byy .kir, m jaix lau .kir anwjnuaw byy .kir ee honghuad; m jaix snex... m jaix junjai, m jaix knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing, m jaix hxing ee jibhap, m jaix hxing ee byy .kir, m jaix hxing anwjnuaw byy .kir ee honghuad. Jiongww bikiu! Inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew m si jniar sabunn, dirr brahmin lairdew m si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si byy jurqag :ee, si byy sidjer kir giamrjingr :ee. 

“Jiongww bikiu! Hiaxee sabunn iacc brahmin, inx jaix lau .kir, jaix lau .kir ee jibhap, jaix lau .kir ee byy .kir, jaix lau .kir anwjnuaw byy .kir ee honghuad; jaix snex, junjai, knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing, jaix hxing ee jibhap, jaix hxing ee byy .kir, jaix hxing anwjnuaw byy .kir ee honghuad. Jiongww bikiu! Inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew si jniar sabunn, dirr brahmin lairdew si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si u jurqag :ee, si u sidjer kir giamrjingr :ee."


(Samyutta Nikaya 2-12-13) 
13. Recluses and Brahmins (1)  
While dwelling at Savatthi. 

“Bhikkhus, those recluses or brahmins who do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who do not understand birth … becoming … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional constructions, their origin, their cessation, and the way leading to their cessation: these I do not consider to be recluses among recluses or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of recluseship or the goal of brahminhood. 

“But, bhikkhus, those recluses and brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who understand birth … volitional constructions, their origin, their cessation, and the way leading to their cessation: these I consider to be recluses among recluses and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of recluseship and the goal of brahminhood.”  


(相應部 2-12-13)
〔一三〕沙門婆羅門（之一） 
〔爾時，世尊〕住舍衛城。 
〔世尊曰：〕「諸比丘！任何沙門、婆羅門，彼等不知老死、不知老死之集、不知老死之滅、不知老死滅之道跡、不知生……不知有、不知取、愛、受、觸、六處、名色、識、行、不知行之集、不知行之滅、不知行滅之道跡。諸比丘！彼等沙門、婆羅門者，即於沙門而非正沙門，於婆羅門而非正婆羅門。又彼尊者等，對沙門之義、或對婆羅門之義，於現在為非自知者，為非住入實證者。諸比丘！任何沙門、婆羅門，彼等知老死、知老死之集、知老死之滅、知老死滅之道跡、知生、有、取、愛、受、觸、六處、名色、識、行、知行之集、知行之滅、知行滅之道跡。諸比丘！彼等沙門、婆羅門，於沙門為正沙門、於婆羅門為正婆羅門。彼尊者等，對沙門之義，與婆羅門之義，於現在為自知者，為住入實證者。」 

Siong'ingr Vxo (2-12-12)

12. Moliyaphagguna 
Hitt jun, Sewjunx dirr Shravasti Sniaa.  

[Hitt sii, Sewjunx qongw:]  
“Jiongww bikiu! U jitt sir jiongw voxbut tangx hro jiongwsingx uac lehh, iacc si hro beh dautaix :ee laii cutsir. Sir jiongw voxbut si sniaw? Cox :ee iacc iur :ee ee sidbut; derr zi, jiapciog; derr snax, iwliam; derr sir, iwsig. Jiongww bikiu! Jitt sir jiongw voxbut tangx hro jiongwsingx uac lehh, iacc si hro beh dautaix :ee laii cutsir." 

Qongw jiaxee ue ee sii, junjiaw Moliyaphagguna iong jiaxee ue duiww Sewjunx qongw, “Dairdig! Si’angw u sriu iwsig ee voxbut lehh?” 
Sewjunx qongw, “[anxnex] Mng liauw m driyc. Guaw m bad qongw jiongwsingx iacc langg u sriu. Guaw narr qongw ‘u sriu’, anxnex ‘Dairdig! Si’angw u sriu lehh?’ jitt xee mngrhuad dyrr driyc. Mrqycc guaw m si anxnex qongw. Soxiw qongxx, duiww m si guaw qongw :ee dna’ ingqaix mng qongxx, ‘Dairdig! Si anwjnuaw u sriu iwsig ee voxbut lehh?’ jitt xee mngrhuad jiacc driyc. Sikdongx ee huedab si, ‘Iwsig ee voxbut si birlaii qycc uac qapp qycc dautaix ee enn. In’ui u iwsig mrjiacc u lak xui sens. In'ui u lak xui sens mrjiacc u jiapciog.’” 

“Dairdig! Si’angw u jiapciog lehh?” 
Sewjunx qongw, “Anxnex mng liauw m driyc. Guaw m bad qongw 'u jiapciog'. Guaw narr qongw ‘u jiapciog’, anxnex ‘Dairdig! Si’angw u jiapciog lehh?’ jitt xee mngrhuad dyrr driyc. Mrqycc guaw m si anxnex qongw. Soxiw qongxx, duiww m si guaw qongw :ee dna’ ingqaix mng qongxx, ‘Dairdig! Si anwjnuaw u jiapciog lehh?’ jitt xee mngrhuad jiacc driyc. Sikdongx ee huedab si, ‘In’ui u lak xui sens mrjiacc u jiapciog.  In'ui u jiapciog mrjiacc u qamxsiu.'"

“Dairdig! Si’angw u qamxsiu lehh?”
Sewjunx qongw, “Anxnex mng liauw m driyc. Guaw m bad qongw 'u qamxsiu'. Guaw narr qongw ‘u qamxsiu’, anxnex ‘Dairdig! Si’angw u qamxsiu lehh?’ jitt xee mngrhuad dyrr driyc. Mrqycc guaw m si anxnex qongw. Soxiw qongxx, duiww m si guaw qongw :ee dna’ ingqaix mng qongxx, ‘Dairdig! Si anwjnuaw u qamxsiu lehh?’ jitt xee mngrhuad jiacc driyc. Sikdongx ee huedab si, ‘In’ui u jiapciog mrjiacc u qamxsiu.  In'ui u qamxsiu mrjiacc u air.'"

“Dairdig! Si’angw u air lehh?"
Sewjunx qongw, “Anxnex mng liauw m driyc. Guaw m bad qongw 'u air'. Guaw narr qongw ‘u air’, anxnex ‘Dairdig! Si’angw u air lehh?’ jitt xee mngrhuad dyrr driyc. Mrqycc guaw m si anxnex qongw. Soxiw qongxx, duiww m si guaw qongw :ee dna’ ingqaix mng qongxx, ‘Dairdig! Si anwjnuaw u air lehh?’ jitt xee mngrhuad jiacc driyc. Sikdongx ee huedab si, ‘In’ui u qamxsiu mrjiacc u air. In'ui u air mrjiacc u knikib.'"

“Dairdig! Si’angw u knikib lehh?”
Sewjunx qongw, “Anxnex mng liauw m driyc. Guaw m bad qongw 'u knikib'. Guaw narr qongw ‘u knikib’, anxnex ‘Dairdig! Si’angw u knikib lehh?’ jitt xee mngrhuad dyrr driyc. Mrqycc guaw m si anxnex qongw. Soxiw qongxx, duiww m si guaw qongw :ee dna’ ingqaix mng qongxx, ‘Dairdig! Si anwjnuaw u knikib lehh?’ jitt xee mngrhuad jiacc driyc. Sikdongx ee huedab si, ‘In’ui u air mrjiacc u knikib. In'ui u knikib mrjiacc u junjai.'" …. Anxnix, jiaxee dyrr si juanvo kow-dxir ee jibhap. 

"Moliyaphagguna! In’ui lak xui sens byy cunx ar, tam byy .kir, jiapciog dyrr byy .kir. In’ui jiapciog byy .kir, qamxsiu dyrr byy .kir. In’ui qamxsiu byy .kir, air dyrr byy .kir. In’ui air byy .kir, knikib dyrr byy .kir. In’ui knikib byy .kir, dyrr be u junjai. In’ui be u junjai, dyrr be u snex. In’ui be u snex, dyrr byy lau .kir, ciuu, vrix, kow, iux qapp kyxnauw dingxdingw jiaxee. Dyrr anxnix, juanvo kow-dxir longxx byy .kir.”


(Samyutta Nikaya 2-12-12) 
12. Moliyaphagguna 
While dwelling at Savatthi. 

“Bhikkhus, there are these four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be. What four? The nutriment edible food, gross or subtle; second, contact; third, mental volition; fourth, consciousness. These are the four kinds of nutriment for the maintenance of beings that have already come to be and for the assistance of those about to come to be.”

When this was said, the Venerable Moliyaphagguna said to the Blessed One: “Venerable sir, who consumes the nutriment consciousness?”
“Not a valid question,” the Blessed One replied. “I do not say, ‘One consumes.’ If I should say, ‘One consumes,’ in that case this would be a valid question: ‘Venerable sir , who consumes?’ But I do not speak thus. Since I do not speak thus, if one should ask me , ‘Venerable sir, for what is the nutriment consciousness (a condition)?’ this would be a valid question. To this the valid answer is: ‘The nutriment consciousness is a condition for the production of future re-becoming. When that which has come into being exists, the six sense bases (come to be); with the six sense bases as condition, contact.’” 

“Venerable sir, who makes contact?” 
“Not a valid question,” the Blessed One replied. “I do not say, ‘One makes contact.’ I f I should say, ‘One makes contact,’ in that case this would be a valid question: ‘Venerable sir, who makes contact?’ But I do not speak thus. Since I do not speak thus, if one should ask me, ‘Venerable sir, with what as condition does contact (come to be)?’ this would b e a valid question. To this the valid answer is: ‘With the six sense bases as condition, contact (comes to be); with contact as condition, feeling.’” 

“Venerable sir, who feels?” 
“Not a valid question,” the Blessed One replied. “I do not say, ‘One feels.’ If I should say, ‘One feels,’ in that case this would be a valid question: ‘Venerable sir, who feels?’ But I do not speak thus. Since I do not speak thus, if one should ask me, ‘Venerable sir, with what as condition does feeling (come to be)?’ this would be a valid question. To this the valid answer is: ‘With contact as condition, feeling (comes to be); with feeling as condition, craving.’” 

“Venerable sir, who craves?” 
“Not a valid question,” the Blessed One replied. “I do not say, ‘One craves.’If I should say, ‘One craves,’ in that case this would be a valid question: ‘Venerable sir, who craves?’ But I do not speak thus. Since I do not speak thus, if one should ask me, ‘Venerable sir, with what as condition does craving (come to be)?’ this would be a valid question. To this the valid answer is: ‘With clinging as condition, craving (comes to be); with clinging as condition, becoming…. Such is the origin of this whole mass of suffering.’ 

“But, Phagguna, with the remainderles fading away and cessation of the six bases for contact comes cessation of contact; with the cessation of contact, cessation of feeling; with the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.”


(相應部 2-12-12)
 〔一二〕破群那 
 爾時，世尊住舍衛城。〔爾時世尊曰：〕 
「諸比丘！有此等四食，使有情或眾生存住，攝受為生。四食者何耶？若麤若細之摶食，二是觸食，三是意思食，四是識食。諸比丘！此等四食，使有情或眾生存住，攝受為生。」 
如是說時，尊者牟犁破群那，以此白世尊曰：「大德！誰食識食耶？」 
世尊曰：「〔如是〕之問乃不正。我〔未言眾生或人〕『食』。我若言『食』者，則『大德！誰食耶？』之問為正。然我不如是言，是故，對不如是言之我唯應問：『大德！何故有識食耶？』此為正問。然者其正答：『識食為未來之再有、再生之緣，因有識故有六處、緣六處而有觸。』」 
「大德！誰者是觸耶？」 
世尊曰：「如是之問乃非正。我未言『觸』，我若言『觸』者，則『大德！誰觸耶？』之問為正。然我不如是言；是故，對未如是言之我，唯應問：『大德！緣何有觸耶？』此乃正問。然其正答：『緣六處有觸，緣觸有受。』」 
「大德！誰者感之耶？」 
世尊曰：「如是之問乃非正。我未言『感』，我若言『感』者，則：『大德！誰者感之耶？』之問為正。然我不如是言，是故，對不如是言之我，唯應問：『大德！緣何有受耶？』此乃正問。然其正答：『緣觸而有受，緣受而有愛。』」 
「大德！誰者渴之耶？」 
世尊曰：「如是之問乃非正。我未言『渴』，我若言『渴』者，則：『大德！誰者是渴之耶？』之問乃正。然我不如是言，是故，對不如是言之我，唯應問：『大德！緣何有愛耶？』此乃正問。然其正答：『緣受有愛，緣愛有取。』」 
「大德！誰者取著耶？」 
世尊曰：「如是之問乃非正。我未言『取著』，我若言『取著』者，則：『大德！誰者是取著耶？』之問乃正。然我不如是言，是故，對不如是言之我，唯應問：『大德！緣何有取耶？』此乃正問。然其正答：『緣愛而有取，緣取而有有。』…… 如是此是全苦蘊之集。 
破群那！六觸處之無餘，離貪滅者乃觸滅，觸滅乃受滅，受滅乃愛滅，愛滅乃取滅，取滅乃有滅，有滅乃生滅，生滅乃老死、愁、悲、苦憂、惱之滅。 
如是，此是全苦蘊之滅。」