Siong'ingr Vxo (2-12-17)

17. Sriux Koxhingg :ee
Guaw tniax .diyc .ee si anxnix. Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. 

Hitt sijun, Sewjunx tauwjaw cing snxax tec vxuah, zip kir Savatthi Sniaa qiukid jiahsit. Sriux koxhingg ee kassapa qnir diyc Sewjunx an’ hng hng ee soxjai laii, dyrr qniaa uaw Sewjunx uaw kir qapp Sewjunx siy’ jiycmng qapp qaudamm. Qongw liauw, ix dirr vnix:a kia. Kia dirr vnix:a ee kassapa sriux koxhingg :ee duiww Sewjunx qongw, "Guanw jiaxee beh hiongr junjiaw Gotama mng dairjir. Narr tangx did diyc junjiaw Gotama unxdunr, cniaw huedab soxx mng :ee." 

“Kassapa! Jitmaw m si mng ee sijun. Guanw jiaxee dng' beh qniaa zip zinqex.” 

Sriux koxhingg ee kassapa qycc jit vaiw duiww Sewjunx qongw, "Guanw jiaxee beh hiongr junjiaw Gotama mng dairjir. Narr junjiaw Gotama kingw dac'ingr, cniaw huedab soxx mng :ee." 

“Kassapa! Jitmaw m si mng ee sijun. Guanw jiaxee dng' beh qniaa zip zinqex.” 

Sriux koxhingg ee kassapa derr snax vaiw duiww Sewjunx qongw, "Guanw jiaxee beh hiongr junjiaw Gotama mng dairjir. Narr junjiaw Gotama kingw dac'ingr, cniaw huedab soxx mng :ee." 

“Kassapa! Jitmaw m si mng ee sijun. Guanw jiaxee dng' beh qniaa zip zinqex.” 

Anxnix qongw ee sii, sriux koxhingg ee kassapa hiongr Sewjunx anxnix qongw, “Beh mng :ee byy je, guanw jiaxee dna’ beh hiongr Sewjunx siyw mng .jit .xe narnia.” 

“Kassapa! Liw beh mng sniaw, liw dyrr mng.” 

“Gotama! Kow si qaqi jyrsingg :ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow si vadd langg jyrsingg :ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow si qaqi qapp vadd langg jyrsingg :ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow m si qaqi jyrsingg :ee, iarr m si vadd langg jyrsingg :ee, si byy-in.-byy-dnuax snix .cud .laii .ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow si byngiaw :ee, si bor?” 

Sewjunx qongw, “Kassapa! Kow m si byngiaw :ee. Kassapa! Kow si urngiaw :ee.” 

“Mrqycc, junjiaw Gotama, liw m jaix kow, byy qnir diyc kow, si bor?” 

“Kassapa! Guaw m si m jaix kow, m si byy qnir diyc kow. Kassapa! Guaw jaix kow. Kassapa! Guaw qnir diyc kow.” 

“Gotama! Guaw mng qongxx ‘Kow si qaqi jyrsingg :ee, si bor?’ Sabunn huedab qongxx, ‘Kassapa, m si.’ Mng qongxx, 'Gotama! Kow si vadd langg jyrsingg :ee, si bor?' Sabunn huedab qongxx, 'Kassapa, vingrr m si.’ Mng qongxx, 'Gotama! Kow si qaqi qapp vadd langg jyrsingg :ee, si bor?’ Sabunn huedab qongxx, ‘Kassapa, vingrr m si.’ Mng qongxx, ‘Gotama! Kow m si qaqi jyrsingg :ee, iarr m si vadd langg jyrsingg :ee, si byy-in.-byy-dnuax snix .cud .laii .ee, si bor?' Sabunn huedab qongxx, ‘Kassapa, vingrr m si.’ Mng qongxx, ‘Gotama! Kow si byngiaw :ee, si bor?’ Sabunn huedab qongxx, ‘Kassapa, kow m si byngiaw :ee, kow si urngiaw :ee.’ Mng qongxx, ‘Mrqycc, junjiaw Gotama, liw m jaix kow, byy qnir diyc kow, si bor?' Sabunn huedab qongxx, ‘Kassapa! Guaw m si m jaix kow. Kassapa! Guaw m si byy qnir diyc kow. Kassapa! Guaw jaix kow. Kassapa! Guaw qnir diyc kow.’ Dairdig! Sewjunx cniaw duiww guaw qaixsueh kow. Dairdig! Sewjunx cniaw qar guaw quanhe kow ee dairjir.” 

“Kassapa! Narr juer :ee qapp sriu :ee si qang jit xee, liw qongw kow si qaqi jyrsingg :ee, anxnix qongw :ee, si lyc zip siongqenr. Kasssap! Narr juer :ee qapp sriu :ee si byy qang xee, siurr apvig ee kow si vadd langg jyrsingg :ee, anxnix qongw :ee, si lyc zip duanrqenr. Kassapa! Zulaii qongw, ‘Diyhh lirkuix jitt nng xee qigduanx ee hxuad.' 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.’” 

Anxnix qongw ee sii, sriux koxhingg ee kassapa duiww Sewjunx qongw, “Dairdig! Busiong qigdingw :ee. Daidig! Busiong qigdingw :ee. Dairdig! Kyxviw erdangr hro dyw .lyc .ee qycc kiw .laii. Kyxviw dirr oamr diongx tec dinghuew laii, u bagjiux :ee tangx qnir diyc mic, Sewjunx qongw Hxuad iong jiongxjiongw honghuad. Dairdig! Guaw beh quiix Sewjunx, quiix Hxuad qapp jingqax. Dairdig! Guaw tangx dirr Sewjunx jitt xui cutqex, siurqair bor?” 

“Kassapa! Bad si guardy, guanrir dirr jitt xee hxuad qapp ludle cutqex, beh siurqair :ee, diyhh dirr vadd xui qingquer sir qywguec ciwlen liauxau, hitt sii beh juer bikiu jiacc tangx cutqex, siurqair liauw jniaa juer bikiu. Suizenn, guaw iarr jaix langg u caved.” 

“Dairdig! Bad si guardy, narr guanrir dirr jitt xee hxuad qapp ludle cutqex, beh siurqair :ee, diyhh dirr vadd xui qingquer sir qywguec. Dirr vadd xui qingquer sir qywguec ciwlen liauxau, hitt sii beh juer bikiu :ee tangx cutqex, hro ix siurqair jniaa juer bikiu. Anxnix guaw guanrir dirr vadd xui sir nii, dirr vadd xui qingquer sir nii liauxau cutqex juer bikiu, siurqair jniaa juer bikiu.” 

Dyrr anxnix, sriux koxhingg ee kassapa dirr Sewjunx hiax cutqex, siurqair. Junjiaw kassapa siurqaiw liauw byy zuarr quw, dogqux, byy hongwdong, jingjinr, juanjur diamr lehh. Byy zuarr quw, liongqax ji' jxuw cutqex juer byy qex :ee, duiww busiong ee qiuwqingr huanhingg dirr jitt sxer u jurdix, jinwzip sidjingr, jaix snix ixx jin, huanhingg ixx sxingg, ingqaix juer :ee juer ar, be qycc laii cutsir. Dyrr anxnix, junjiaw kassap jniaa juer jit xee arahant. 


(Samyutta Nikaya 2-12-17) 
17. The Naked Ascetic Kassapa  
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. 

Then, in the morning, the Blessed One dress ed and, taking bowl and robe, entered Rajagaha for alms. The naked ascetic Kassapa saw the Blessed One coming in the distance. Having seen him, he approached the Blessed On e and exchanged greetings with him. When they had concluded their greetings and cordial talk, he stood to one side and said to him: “We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.” 

“This is not the right time for a question, Kassapa. We have entered among the houses.”

A second time … A third time the naked ascetic Kassapa said to the Blessed One: “We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.” 

“This is not the right time for a question, Kassapa. We have entered among the houses.” 

Then the naked ascetic Kassapa said to the Blessed One: “We do not wish to ask Mast er Gotama much.” 

“Then ask what you want, Kassapa.” 

“How is it, Master Gotama, is suffering created by oneself?” 

“Not so, Kassapa,” the Blessed One said. 

“Then, Master Gotama, is suffering created by another?” 

“Not so, Kassapa,” the Blessed One said. 

“How is it then, Master Gotama, is suffering created both by oneself and by another?” 

“Not so, Kassapa,” the Blessed One said. 

“Then, Master Gotama, has suffering arisen fortuitously, being created neither by one self nor by another?”

“Not so, Kassapa,” the Blessed One said. 

“How is it then, Master Gotama, is there no suffering?” 

“It is not that there is no suffering, Kassapa; there is suffering.” 

“Then is it that Master Gotama does not know and see suffering?” 

“It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.” 

“When you are asked: ‘How is it, Master Gotama, is suffering created by oneself?’ yo u say: ‘Not so, Kassapa.’ When you are asked: ‘Then, Master Gotama, is suffering created by another?’… ‘Is suffering created both by oneself and by another?’… ‘Has suffering arisen fortuitously, being created neither by oneself nor by another?’ you say: ‘Not so, Kassapa.’ When you are asked: ‘How is it then, Master Gotama, is there no suffering?’ you say: ‘It is not that there is no suffering, Kassapa; there is suffering.’ When asked: ‘Then is it that Master Gotama does not know and see suffering?’ you say: ‘It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.’ Venerable sir, let the Blessed One explain suffering to me. Let the Blessed One teach me about suffering.”

“Kassapa, (if one thinks,) ‘The one who acts is the same as the one who experiences ( the result),’ (then one asserts) with reference to one existing from the beginning: ‘Suffering is created by oneself.’ When one asserts thus, this amounts to eternalism. But, Kassapa, (if one thinks,) ‘The one who acts is one, the one who experiences (the result) is another,’ (then one asserts) with reference to one stricken by feeling: ‘Suffering is created by another.’ When one asserts thus, this amounts to annihilationism. Without veering to wards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional constructions (come to be); with volitional construct ions 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.” 

When this was said, the naked ascetic Kassapa said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a la mp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, an d to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth under the Blessed One, may I receive the higher ordination?”

“Kassapa, one who formerly belonged to another sect and desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the higher ordination to the state of a bhikkhu. But individual differences are recognized by me.”

“If, venerable sir, one who formerly belonged to another sect and desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months, and if at the end of the four months the bhikkhus, being satisfied with him, give hi m the going forth and the higher ordination to the state of a bhikkhu, then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them give me the going forth and the higher ordination to the state of a bhikkhu.” 

Then the naked ascetic Kassapa received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizin g it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this world.” And the Venerable Kassapa became one of the arahants.


(相應部 2-12-17)
〔一七〕阿支羅 
如是我聞。爾時世尊住王舍城竹林栗鼠養餌所。 
一時，世尊清晨，著衣持鉢，入王舍城行乞。 
阿支羅迦葉，見世尊從遠處來，見已而走近世尊，近而與世尊俱相致問及交談、可記憶之語，而立於一面。 
立於一面之阿支羅迦葉，白世尊言：「我等向尊者瞿曇以問瑣事，若蒙尊者瞿曇允諾，請答所問。」 
「迦葉！今乃非問之時，我等即將行入聚落。」 
阿支羅迦葉，再白世尊言：「我等向尊者瞿曇以問瑣事，若尊者瞿曇允諾、請答所問。」 
 「迦葉，今乃非問之時，我等將行入聚落。」 
阿支羅迦葉三度如是曰……非問之時，我等將行入聚落。 
如是說時，阿支羅迦葉向世尊如是言：「非多，我等唯欲向尊者瞿曇稍問而已。」 
「迦葉！汝欲問者、即問之。」 
 「瞿曇！苦是自作耶？如何？」 
世尊曰：「迦葉！並不然！」 
「瞿曇！苦是他作耶？如何？」 
世尊曰：「迦葉！並不然！」 
「瞿曇！苦是自作而他作耶？」 
世尊曰：「迦葉！並不然！」 
 「瞿曇！苦非自作、非他作、是無因生耶？如何？」 
世尊曰：「迦葉！並不然！」 
「瞿曇！苦是無耶？如何？」 
世尊曰：「迦葉！苦非無，迦葉！苦是有。」 
「然則，尊者瞿曇，不知苦，不見苦耶？」 
「迦葉！我非不知苦，非不見苦；迦葉！我知苦；迦葉！我見苦。」 
「『瞿曇！苦是自作耶？如何？』之問，沙門答云：『迦葉，不然。』『瞿曇！苦是他作耶？』如何？之問，沙門答云：『迦葉！並不然。』『瞿曇！苦是自作而他作耶？如何？』之間，沙門答云：『迦葉！並不然。』『瞿曇！苦是非自作、非他作、無因生耶？如何？』之問，沙門答云：『迦葉！並不然。』『瞿曇！苦是無，如何？』之問，沙門答云：『迦葉！苦非無、苦是有。』『然則，尊者瞿曇乃不知苦、不見苦耶？』之問，沙門答云：『迦葉！我非不知苦；迦葉！我非不見苦；迦葉！我知苦；迦葉！我見苦。』大德！世尊請以苦示我。大德！世尊請以苦說示於我。」 
「迦葉！如作者與受者是同一，汝先以苦是自作者，如是之所說者，是墮於常見者。 
迦葉！如作者與受者是相異，於受重壓者苦是他作者，如是之所說者，是墮於斷見者。 
迦葉！如來說：離此等兩極端之法。緣無明而有行，緣行而有識……如是則為全苦蘊之集。由無明之無餘、離貪滅，乃行滅，由行滅乃識滅……如是則是全苦蘊之滅。」 
如是說時，阿支羅迦葉白世尊言：「大德！最殊勝；大德！最殊勝；大德！譬如能使倒者復起……如暗中持來燈火，有眼之士可以見物，世尊為說種種法。大德！我歸依世尊！歸依法與僧伽。大德！唯我欲於世尊之處出家，得具足戒。」 
「迦葉！曾為異學者，願於此法與律出家，欲受具足戒者，得經四月之別住試練後，欲作比丘，方可出家，使受具足戒成為比丘。雖然，我亦知人之有差別。」 
「大德！若曾為異學者，若願於此法與律出家，而欲受具足戒者，須四月別住，經四月別住之試練後，欲作比丘者，可使出家，使受具足戒成為比丘，則我願別住四年，經四年別住之試練後，出家為比丘，使受具足戒成為比丘。」 
如是，阿支羅迦葉於世尊之處得出家，受具足戒。 
尊者迦葉，受具足戒不久、獨退居、不放逸、精勤、住於專注，不久以正良家之子，出家而為無家，對無上之究竟梵行，於現法自知，入住實證，知生已盡，梵行已成，應作已作，更不來此再生。 
如是，尊者迦葉，成為一阿羅漢。