Siong'ingr Vxo (2-12-11)

(Zi) Voxbut
11. Voxbut 
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. 

[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.

“Jiongww bikiu! Jitt sir jiongw voxbut, inx ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt sir jiongw voxbut, ixx air juer guantauu, ixx air laii jibhap, ixx air laii snex .cud, ixx air laii sanxsingx. 

“Jiongww bikiu! Jitt xee air ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt xee air, ixx qamxsiu juer guantauu, ixx qamxsiu laii jibhap, ixx qamxsiu laii snex .cud, ixx qamxsiu laii sanxsingx. 

“Jiongww bikiu! Jitt xee qamxsiu ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt xee qamxsiu, ixx jiapciog juer guantauu, ixx jiapciog laii jibhap, ixx jiapciog laii snex .cud, ixx jiapciog laii sanxsingx. 

“Jiongww bikiu! Jitt xee jiapciog ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt xee jiapciog, ixx lak xui sens juer guantauu, ixx lak xui sens laii jibhap, ixx lak xui sens laii snex .cud, ixx lak xui sens laii sanxsingx. 

“Jiongww bikiu! Jitt lak xee sens ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt lak xee sens, ixx miaa qapp hingjong juer guantauu, ixx miaa qapp hingjong laii jibhap, ixx miaa qapp hingjong laii snex .cud, ixx miaa qapp hingjong laii sanxsingx. 

“Jiongww bikiu! Jitt xee miaa qapp hingjong ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt xee miaa qapp hingjong, ixx iwsig juer guantauu, ixx iwsig laii jibhap, ixx iwsig laii snex .cud, ixx iwsig laii sanxsingx. 

“Jiongww bikiu! Jitt xee iwsig ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt xee iwsig, ixx hxing juer guantauu, ixx hxing laii jibhap, ixx hxing laii snex .cud, ixx hxing laii sanxsingx. 

“Jiongww bikiu! Jitt xee hxing ee guantauu si sniaw? Anwjnuaw laii jibhap? Anwjnuaw laii snex .cud? Anwjnuaw laii sanxsingx lehh? Jitt xee hxing, ixx bubingg juer guantauu, ixx bubingg laii jibhap, ixx bubingg laii snex .cud, ixx bubingg laii sanxsingx. 

“Jiongww bikiu! 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. 

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


(Samyutta Nikaya 2-12-11) 
II. Nutriment 
11. Nutriment 
Thus have I heard. On one occasion the Blessed One was dwelling at the  Shravasti in Jeta’s Grove, Anathapindika ’s Park.…. 

“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.

“Bhikkhus, these four kinds of nutriment have what as their source, what as their origin, from what are they born and produced? These four kinds of nutriment have craving as their source, craving as their origin; they are born and produced from craving.

“And this craving has what as its source, what as its origin, from what is it born and produced? This craving has feeling as its source, feeling as its origin; it is born and produced from feeling. 

“And this feeling has what as its source…? Feeling has contact as its source…. And t his contact has what as its source…? Contact has the six sense bases as its source…. And these six sense bases have what as their source…? The six sense bases have name-and-form as their source…. And this name-and-form has what as its source…? Name-and-form has consciousness as its source…. And this consciousness has what as its source…? Consciousness has volitional constructions as its source…. And these volitional constructions have what as their source, what as their origin, from what are they born and produced? Volitional constructions have ignorance as their source, ignorance as their origin; they are born and produced from 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 2-12-11)
第二　食品 
〔一一〕食 
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。 
〔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？或麤、或細之摶食，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。 
諸比丘！此等四食，以何為因、以何為集、以何為生、以何為起耶？此等四食乃以愛為因、以愛為集、以愛為生、以愛為起。 
諸比丘！此愛以何為因、以何為集、以何為生、以何為起耶？愛乃以受為因、以受為集、以受為生、以受為起。 
諸比丘！此受以何為因、以何為集、以何為生、以何為起耶？受乃以觸為因、以觸為集、以觸為生、以觸為起。 
諸比丘！此觸以何為因、以何為集、以何為生、以何為起耶？觸乃以六處為因、以六處為集、以六處為生、以六處為起。 
諸比丘！此六處以何為因、以何為集、以何為生、以何為起耶？六處乃以名色為因、以名色為集、以名色為生、以名色為起。 
諸比丘！此名色以何為因、以何為集、以何為生、以何為起耶？名色乃以識為因、以識為集、以識為生、以識為起。 
諸比丘！此識以何為因、以何為集、以何為生、以何為起耶？識乃以行為因、以行為集、以行為生、以行為起。 
諸比丘！此行以何為因、以何為集、以何為生、以何為起耶？行乃以無明為因、以無明為集、以無明為生、以無明為起。 
諸比丘！如是，緣無明而有行，緣行而有識……如是，此是全苦蘊之集。 
無明之無餘，離貪滅、乃行滅，行滅乃識滅……如是，此是全苦蘊滅。」 

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。」 

Siong'ingr Vxo (2-12-9)

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


(Samyutta Nikaya 2-12-9) 
9. Kassapa
... “Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Kassapa, the Blessed One, the Arahant, the Fully Enlightened One...


(相應部 2-12-9)
〔九〕迦葉 
諸比丘！迦葉世尊、應供、正等覺者〔正覺前，未成正覺，為菩薩時〕，…… 

Siong'ingr Vxo (2-12-8)

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


(Samyutta Nikaya 2-12-8) 
8. Konagamana
... “Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Konagamana, the Blessed One, the Arahant, the Fully Enlightened One...


(相應部 2-12-8)
〔八〕拘那舍 
諸比丘！拘那舍世尊、應供、正等覺者〔正覺前，未成正覺，為菩薩時〕，…… 

Siong'ingr Vxo (2-12-7)

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


(Samyutta Nikaya 2-12-7) 
7. Kakusandha
... “Bhikkhus, before his enlightenment, while he was still a bodhisatta, not yet fully enlightened, it occurred to Kakusandha, the Blessed One, the Arahant, the Fully Enlightened One...


(相應部 2-12-7)
〔七〕拘留孫 
諸比丘！拘留孫世尊、應供、正等覺者〔正覺前，未成正覺，為菩薩時〕，…… 

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〕，……