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。」