Siong'ingr Vxo (2-12-6)

6. Vessabhu
... “Jiongww bikiu! Vessabhu Sewjunx, qaix-hongrqingr qapp u jniawsiong-qakgno :ee did diyc jingwqag jinwjingg, iaxx bue singjiu jniar qakdix decc juer posad ee sii... 


(Samyutta Nikaya 2-12-6) 
6. Vessabhu
... “Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Vessabhu, the Blessed One, the Arahant, the Fully Enlightened One...


(相應部 2-12-6)
〔六〕毘舍浮 
諸比丘！毘舍浮世尊、應供、正等覺者〔正覺前，未成正覺，為菩薩時〕，…… 

Siong'ingr Vxo (2-12-5)

5. Sikhi 
... “Jiongww bikiu! Sikhi Sewjunx, qaix-hongrqingr qapp u jniawsiong-qakgno :ee did diyc jingwqag jinwjingg, iaxx bue singjiu jniar qakdix decc juer posad ee sii... 


(Samyutta Nikaya 2-12-5) 
5. Sikhi
... “Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Sikhi, the Blessed One, the Arahant, the Fully Enlightened One...

(相應部 2-12-5)
〔五〕尸棄 
諸比丘！尸棄世尊、應供、正等覺者〔正覺前，未成正覺，為菩薩時〕，…… 

Siong'ingr Vxo (2-12-4)

4. Vipassi 
Hitt sijun, Sewjunx dirr Savaithhi Sniaa kiarkiw. Hitt sii, Sewjunx suansuad qongxx, “Jiongww bikiu! Vipassi Sewjunx, qaix-hongrqingr qapp u jniawsiong-qakgno :ee 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, Vipassi Posad snex cud jitt xee sniurhuad, ‘Si anwjnuaw e u lau .kir? Sniaw enqor u lau .kir lehh?’ Jiongww bikiu! Hitt sii, Vipassi Posad 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, Vipassi Posad snex cud jitt xee sniurhuad, 'Si anwjnuaw e u snex? Sniaw enqor u snex lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad ixx jniar suuii qapp diwhui snex cud lixqaiw, 'U junjai soxiw u snex, in'ui junjai ee enqor jiacc u snex.’  

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

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

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

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

“Jiongww bikiu! Hitt sii, Vipassi Posad snex cud jitt xee sniurhuad, 'Si anwjnuaw e u jiapciog? Sniaw enqor u jiapciog lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad ixx jniar suuii qapp diwhui snex cud lixqaiw, 'U lak xui sens soxiw u jiapciog, in'ui lak xui sens ee enqor jiacc u jiapciog.’ 

“Jiongww bikiu! Hitt sii, Vipassi Posad snex cud jitt xee sniurhuad, 'Si anwjnuaw e u lak xui sens? Sniaw enqor u lak xui sens lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad ixx jniar suuii qapp diwhui snex cud lixqaiw, 'U miaa qapp hingjong soxiw u lak xui sens, in'ui miaa qapp hingjong ee enqor jiacc u lak xui sens.’ 

“Jiongww bikiu! Hitt sii, Vipassi Posad snex cud jitt xee sniurhuad, 'Si anwjnuaw e u miaa qapp hingjong? Sniaw enqor u miaa qapp hingjong lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad ixx jniar suuii qapp diwhui snex cud lixqaiw, 'U iwsig soxiw u miaa qapp hingjong, in'ui iwsig ee enqor jiacc u miaa qapp hingjong.’ 

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

“Jiongww bikiu! Hitt sii, Vipassi Posad snex cud jitt xee sniurhuad, 'Si anwjnuaw e u hxing? Sniaw enqor u hxing lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad 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!’ Dyrr anxnix, Vipassi Posad 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. 

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

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

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

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

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

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

“Jiongww bikiu! Hitt sii, Vipassi Posad snex cud jitt xee sniurhuad, 'Diyhh byy sniaw jiacc byy lak xui sens? Sniaw bet .kir, lak xui sens jiacc e bet .kir lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad ixx jniar suuii qapp diwhui snex cud lixqaiw, 'Byy miaa qapp hingjong soxiw byy lak xui sens, miaa qapp hingjong bet .kir, lak xui sens dyrr bet .kir.’ 

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

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

“Jiongww bikiu! Hitt sii, Vipassi Posad snex cud jitt xee sniurhuad, 'Diyhh byy sniaw jiacc byy hxing? Sniaw bet .kir, hxing jiacc e bet .kir lehh?' Jiongww bikiu! Hitt sii, Vipassi Posad 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, Vipassi Posad 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." 

(Cid xui vut ee qongxhuad iarr si anxnix.)


(Samyutta Nikaya 2-12-4)  
4. Vipassi
While dwelling at Savatthi.
“Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Vipassi, the Blessed One, the Arahant, the Fully Enlightened One: ‘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 5 ) aging-and-death. When now will an escape be discerned from this suffering (headed by) aging-and-death?’ … [6–9] … “‘Cessation, cessation’—thus, bhikkhus, in regard to things unheard before there arose in the Bodhisatta Vipassi vision, knowledge, wisdom, true knowledge, and light.” 


(相應部 2-12-4)
〔四〕毘婆尸 
〔爾時。世尊〕住舍衛城。 
〔爾時。世尊以此宣說：〕「諸比丘！毘婆尸世尊、應供、正等覺者正覺之前，尚未成正覺，為菩薩時，於正念而思念：『此世間實陷於苦；生、老、衰、歿、再生，然又不知出離此苦，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，毘婆尸菩薩生是思念：『何故有老死？緣何有老死耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有生故有老死，緣生故有老死。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『何故有生？緣何有生耶？』諸比丘！爾時毘婆尸菩薩以正思惟與慧生知解：『有有故有生，緣有而有生。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故而有有？緣何而有有耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有取故而有有，緣取而有有。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有取？緣何而有取耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有愛故而有取，緣愛而有取。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有愛？緣何而有愛耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有受故而有愛，緣受而有愛。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有受？緣何而有受耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有觸故而有受，緣觸而有受。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有觸？緣何而有觸耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有六處故有觸，緣六處而有觸。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有六處？緣何而有六處耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有名色故有六處，緣名色而有六處。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有名色？緣何而有名色耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有識故有名色，緣識而有名色。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有識？緣何而有識耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有行故有識，緣行而有識。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『有何故有行？緣何而有行耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『有無明故有行、緣無明而有行。』 
如是，緣無明有行、緣行而有識……如是此是全苦蘊之集。
諸比丘！『是集、是集』，於是毘婆尸菩薩聞前所未聞之法，眼生、智生、慧生、明生、光生。 
諸比丘！爾時，毘婆尸菩薩生是思念：『無何故無老死？何滅而老死滅耶？』諸比丘！爾時，毘婆尸菩薩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，毘婆尸菩薩生是思念：『無何故無生？何滅乃生滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無有故無生、有滅乃生滅。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『無何故無有？何滅乃有滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無取故無有，取滅乃有滅。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『無何故無取？何滅乃取滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無愛故無取，愛滅乃取滅。』 
諸比丘！爾時毘婆尸菩薩生是思念：『無何故無愛？何滅乃愛滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無受故無愛，受滅乃愛滅。』 
諸比丘！爾時毘婆尸菩薩生是思念：『無何故無受？何滅乃受滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無觸故無受，觸滅乃受滅。』 
諸比丘！爾時毘婆尸菩薩生是思念：『無何故無觸？何滅乃觸滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無六處故無觸，六處滅乃觸滅。』 
諸比丘！爾時毘婆尸菩薩生是思念：『無何故無六處？何滅乃六處滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無名色故無六處，名色滅乃六處滅。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『無何故無名色？何滅乃名色滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無識故無名色，識滅乃名色滅。』 
諸比丘！爾時，毘婆尸菩薩生是思念：『無何故無識？何滅乃識滅耶？』諸比丘！爾時，毘婆尸菩薩以正思惟與慧生知解：『無行故無識，行滅乃識滅。』 
諸比丘！爾時毘婆尸菩薩生是思念：『無何故無行？何滅乃行滅耶？』諸比丘！爾時毘婆尸菩薩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……如是此全苦蘊滅。 
諸比丘！『是滅也、是滅也』，於是毘婆尸菩薩聞前所未聞之法，眼生、智生、慧生、明生、光生。」 
七佛之昭說，亦復如是。  

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。」 

Siong'ingr Vxo (2-12-1)

Inenn Pnix
Derr Jap-zi Qngw: In'enn Siong'ingr 
(Id) Vuddyy
1.Huatsuad 
Guaw tniax .diyc .ee si anxnix. Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, Sewjunx duiww jiongww bikiu qongw, “Jiongww bikiu!”  
Hiaxee jiongww bikiu duiww Sewjunx rinr qongxx, “Dairdig!” 
Sewjunx dyrr anxnix qongw, “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! Jex dyrr si enn ee guantauu.

"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. In’ui miaa qapp hingjong byy .kir, lak xui sens dyrr byy .kir. In’ui lak xui sens 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.” 

Sewjunx anxnix qongw liauw, hiaxee jiongww bikiu jin' kuaiwir, hnuahiw Sewjunx soxx qongw :ee. 


(Samyutta Nikaya 2-12-1)  
Chapter 12: Connected Discourses on Causation (Nidana-samyutta) 
I. The Buddhas
1. Dependent Origination 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” 
“Venerable sir!” those bhikkhus replied. 
The Blessed One said this: “Bhikkhus, I will teach you dependent origination. 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 as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination. 

“But with the remainderless fading away and cessation of ignorance comes cessation of volitional constructions; with the cessation of volitional constructions, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; wit h 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.” 

This is what the Blessed One said. Being pleased, those bhikkhus delighted in the Blessed One’s word.  


(相應部 2-12-1)
因緣篇
第12卷 因緣相應
第一　佛陀品
〔一〕法說 
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。 
爾時，世尊言諸比丘：「諸比丘！」彼等諸比丘應答世尊曰：「大德！」世尊乃如是曰：「諸比丘！〔我〕為汝等說緣起。汝等諦聽，當善思念。我當宣說。」彼等諸比丘奉答世尊曰：「大德！唯然。」 
世尊如是宣說：「諸比丘！緣起者何耶？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，此乃全苦蘊之集。諸比丘！此謂生起。 
由無明之無餘、離貪滅，有行滅。由行滅，有識滅。由識滅，有名色滅。由名色滅，有六處滅。由六處滅，有觸滅。由觸滅，有受滅。由受滅，有愛滅。由愛滅，有取滅。由取滅，有有滅。由有滅，有生滅。由生滅，有老死、愁、悲、苦、憂、惱等滅。如是全苦蘊之滅。」 
世尊說此已，彼諸比丘而歡喜、隨喜，世尊之所說。 

Siong'ingr Vxo (1-11-25)

25. Byy siurkir 
Guaw tniax .diyc .ee si anxnix. Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Dirr jiax, Sewjunx duiww jiongww bikiu qongxue, duiww jiongww bikiu suansuad: 
“Jiongww bikiu! Ingxzit, tender Sakka dirr Jingwhuad Dxen decc an’uir Tavatimsa ee jiongww tnisinn. Hitt sijun, ix qongw jitt siuw jimgensix qongxx: 
‘M tangx hro hunxlo sringr quer liw,
M tangx duiww decc siurkir :ee siurkir.
Byy hunxlo dyrr byy sionghai, 
Singwjiaw siongsiongg diamr jitt xee dy lairdew.
Kyxviw snuax deh langg,  
Hunxlo deh dyw og :ee.’”  


(Samyutta Nikaya 1-11-25)  
25. Non-anger 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’ s Grove, Anathapindika’s Park. There the Blessed One said this: “Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tavatimsa devas in the Sudhamma assembly hall, on that occasion recited this verse: 
‘Do not let anger overpower you, 
Do not become angry at those who are angry. 
Non-anger and harmlessness always dwell 
Within (the hearts of) the noble ones. 
Like a mountain avalanche 
Anger crushes evil people.’”


(相應部 1-11-25)
〔二五〕無忿（無害） 
如是我聞。一時，世尊住舍衛城祇樹給孤獨園。 
 於此世尊言諸比丘，並對諸比丘宣說。 
「諸比丘！遠昔天帝釋於正法殿，寬恕忉利諸天，其時說此偈曰： 
勿勝於忿恨　　　　勿以忿還忿 
無忿無有害　　　　常住聖者中 
如山倒擠人　　　　忿擠於惡者