Siong'ingr Vxo (2-12-10)

10. Dua Sikia Gotama 
“Jiongww bikiu! Guaw dirr did diyc jingwqag jinwjingg, iaxx bue singjiu jniar qakdix decc juer posad ee sii, ixx jniar liamrtauu sukyw qongxx, ‘Jitt xee sewqanx sidjai ham dirr kow lairdew; snex, lau, suebii, byy .kir, dingg cutsir, zen’au iurr m jaix an' kow cutlii, m jaix an' lau .kir cutlii. Dangsii e jaix an' jitt xee kow cutlii, an' lau .kir cutlii lehh?’ 

“Jiongww bikiu! Hitt sii, guaw snex cud jitt xee sniurhuad, ‘Si anwjnuaw e u lau .kir? Sniaw enqor u lau .kir lehh?’ Jiongww bikiu! Hitt sii, guaw ixx jniar suuii qapp diwhui snex cud lixqaiw, 'U snex soxiw u lau .kir, in'ui snex ee enqor jiacc u lau .kir.’  

“Jiongww bikiu! Hitt sii, guaw snex cud jitt xee sniurhuad, 'Si anwjnuaw e u snex?  In’ui u junjai, u knikib, u air, u qamxsiu, u jiapciog, u lak xui sens, u miaa qapp hingjong, u iwsig, qapp u hxing. Si anwjnuaw e u hxing lehh?’ Jiongww bikiu! Hitt sii, guaw ixx jniar suuii qapp diwhui snex cud lixqaiw, 'U bubingg soxiw u hxing, in'ui bubingg ee enqor jiacc u hxing.’  

“Dyrr anxnix, in'ui bubingg ee enn snex cud hxing, hxing ee enn snex cud iwsig... Anxnix, jiaxee dyrr si juanvo kow-dxir ee jibhap.  

"Jiongww bikiu! ‘Jibhap, jibhap!’ Guaw tniax diyc ixjingg soxx m bad tniax ee hxuad, snex cud ganxqair, snex cud diwsig, snex cud diwhui, snex cud bingliw, snex cud qongbingg.  

“Jiongww bikiu! Hitt sii, guaw snex cud jitt xee sniurhuad, 'Diyhh byy sniaw jiacc byy lau .kir? Sniaw bet .kir, lau .kir jiacc e bet .kir lehh?' Jiongww bikiu! Hitt sii, guaw ixx jniar suuii qapp diwhui snex cud lixqaiw, 'Byy snex soxiw byy lau .kir, snex bet .kir, lau .kir dyrr bet .kir.’  

“Jiongww bikiu! Hitt sii, guaw snex cud jitt xee sniurhuad, 'Diyhh byy sniaw jiacc byy snex? Diyhh byy junjai, byy knikib, byy air, byy qamxsiu, byy jiapciog, byy lak xui sens, byy miaa qapp hingjong, byy iwsig, qapp byy hxing. Sniaw bet .kir, hxing jiacc e bet .kir lehh?’ Jiongww bikiu! Hitt sii, guaw ixx jniar suuii qapp diwhui snex cud lixqaiw, 'Byy bubingg soxiw byy hxing, bubingg bet .kir, hxing dyrr bet .kir.’  

“Dyrr si anixnix, jitt xee bubingg bet .kir, hxing dyrr bet .kir. Hxing bet .kir, iwsig dyrr bet .kir ... Dyrr si anxnix, juanvo kow-dxir longxx bet .kir.  

"Jiongww bikiu! ‘Bet .kir, bet .kir!’ Dyrr anxnix, guaw tniax diyc ixjingg soxx m bad tniax .quer ee hxuad, snex cud ganxqair, snex cud diwsig, snex cud diwhui, snex cud bingliw, snex cud qongbingg.” 


(Samyutta Nikaya 2-12-10) 
10. Gotama the Great Sakyan Sage 
“Bhikkhus, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: ‘Alas, this world has fallen into trouble, in that it is born, ages, and dies, it passes away and is reborn, yet it does not understand the escape from this suffering (headed by) aging-and-death. When now will an escape be discerned from this suffering (headed by) aging-and-death?’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does aging-and-death come to be? By what is aging-and-death conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is birth, aging-and-death comes to be; aging-and-death has birth as its condition.’

“Then, bhikkhus, it occurred to me: ‘When what exists does birth come to be? By wh at is birth conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is becoming, birth comes to be; birth has becoming as its condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does becoming come to be? By what is becoming conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is clinging, becoming comes to be; becoming has clinging as its condition.’

“Then, bhikkhus, it occurred to me: ‘When what exists does clinging come to be? By what is clinging conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is craving, clinging comes to be; clinging has craving as it s condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does craving come to be? By what is craving conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is feeling, craving comes to be; craving has feeling as its condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does feeling come to be? By what is feeling conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is contact, feeling comes to be; feeling has contact as its condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does contact come to be? By what is contact conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there are the six sense bases, contact comes to be; contact has the six sense bases as its condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists do the six sense bases come to be? By what are the six sense bases conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is name-and-form, the six sense base s come to be; the six sense bases have name-and-form as their condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does name-and-form come to be? By what is name-and-form conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is consciousness, name-and-form comes to be; name-and-form has consciousness as its condition.’ 

“Then, bhikkhus, it occurred to me: ‘When what exists does consciousness come to be? By what is consciousness conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there are volitional constructions, consciousness comes to be; consciousness has volitional constructions as its condition.’

“Then, bhikkhus, it occurred to me: ‘When what exists do volitional constructions co me to be? By what are volitional constructions conditioned?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is ignorance, volitional constructions come to be; volitional constructions have ignorance as their condition.’ 

“Thus 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. “‘Origination, origination’—thus, bhikkhus, in regard to things unheard before there a rose in me vision, knowledge, wisdom, true knowledge, and light.

“Then, bhikkhus, it occurred to me: ‘When what does not exist does aging-and-death not come to be? With the cessation of what does the cessation of aging-and-death come about?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is no birth, aging-and-death does not come to be; with the cessation of birth com es cessation of aging-and-death.’ 

“Then, bhikkhus, it occurred to me: ‘When what does not exist does birth not co me to be? By the cessation of what does the cessation of birth come about?’ Then, bhikkhus, through proper attention, I made a breakthrough by wisdom: ‘When there is no becoming, birth does not come to be; with the cessation of becoming comes cessation of birth.’ … ‘When there is no clinging, becoming does not come to be; with the cessation of clinging comes cessation of becoming.’… ‘When there is no craving, clinging does not come to be; with the cessation of craving comes cessation of clinging.’… ‘When there is no feeling, craving does not come to be; with the cessation of feeling comes cessation of craving .’… ‘When there is no contact, feeling does not come to be; with the cessation of contact comes cessation of feeling.’… ‘When there are no six sense bases, contact does not come to be; with the cessation of the six sense bases comes cessation of contact.’… ‘When there is no name-and-form, the six sense bases do not come to be; with the cessation of name and-form comes cessation of the six sense bases.’… ‘When there is no consciousness, name-and-form does not come to be; with the cessation of consciousness comes cessation of name-and-form.’… ‘When there are no volitional constructions, consciousness does not come to be; with the cessation of volitional constructions comes cessation of consciousness.’… ‘When there is no ignorance, volitional constructions do not come to be; with the cessation of ignorance comes cessation of volitional constructions.’ 

“Thus 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. 

“‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before there arose in me vision, knowledge, wisdom, true knowledge, and light.”


(相應部 2-12-10)
〔一〇〕大釋迦牟尼瞿曇 
「諸比丘！我於正覺前，未成正覺，為菩薩時，正念以生是思念：『此世間實陷於苦：生、老、衰、歿、再生，然又不知此苦之出離，不知老死之〔出離〕。何時能知此苦之出離、老死之出離耶？』 
諸比丘！爾時，我生是思念：『何有故有老死？緣何而有老死耶？』諸比丘！爾時，我以正思惟與慧生知解：『有生故有老死，緣生而有老死。』 
諸比丘！爾時，我生是念：『何有故有生？有有、取、愛、受、觸、六處、名色、識、行，緣何而有行耶？』諸比丘！爾時，我以正思惟與慧生知解：『有無明故有行，緣無明乃有行。』 
如是，緣此無明而有行，緣行而有識……如是此是全苦蘊之集。 
諸比丘！『是集、是集』，我聞前所未聞之法，眼生、智生、慧生、明生、光生。 
諸比丘！爾時，我生是思念：『無何故無老死，何滅乃老死滅耶？』諸比丘！爾時，我以正思惟與慧生知解：『無生故無老死，生滅乃老死滅。』 
諸比丘！爾時，我作如是思念：『無何故無生，無有、取、愛、受、 觸、六處、名色、識、行，何滅乃行滅耶？』諸比丘！爾時，我以正思惟與慧生知解：『無無明故無行，無明滅乃行滅。』 
如是，此無明滅乃行滅，行滅乃識滅……如是此是全苦蘊滅。 
諸比丘！『是滅也、是滅』，於是毘婆尸菩薩未聞前所未聞之法，眼生、智生、慧生、明生、光生。」