Siong'ingr Vxo (2-12-16)

16. Suathuad :ee 
Hitt jun, Sewjunx druar dirr Shravasti Sniaa.  

Hitt sijun, jit xee bikiu laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix lexvair Sewjunx liauw dirr vnix:a jre. Jre dirr vnix:ee ee bikiu duiww Sewjunx qongw, “Dairdig! Langg' decc qongw 'suathuad :ee, suathuad :ee’. Sniaxmic si suathuad :ee lehh?” 

[Sewjunx:] 
"Narr bikiu uirr duiww lau .kir iamwlii, uirr li tamx, uirr beh qra bet .kir laii suathuad :ee, ix tangx qongw si suathuad ee bikiu. Narr bikiu uirr duiww lau .kir iamwlii, uirr li tamx, uirr beh qra bet .kir laii sidjenr :ee, ix tangx qongw si sidjenr hxuad qapp suisun hxuad ee bikiu. Narr bikiu u duiww lau .kir iamwlii, u li tamx, u qra bet .kir, byy knikib qaixtuad :ee, ix tangx qongw si dirr jitt sxer drat qaur liappuann ee bikiu. 

“Narr bikiu uirr duiww snex [iamwlii, li tamx, beh qra bet]. Narr bikiu uirr duiww junjai.... Narr bikiu uirr duiww knikib... Narr bikiu uirr duiww air... qamxsiu, jiapciok, lak xui sens, miaa qapp hingjong, iwsig, hxing, bubingg iamwlii, uirr li tamx, uirr beh qra bet .kir laii suadhuad :ee, ix tangx qongw si suathuad ee bikiu. Narr bikiu uirr duiww bubingg iamwlii, uirr li tamx, uirr beh qra bet .kir laii sidjenr :ee, ix tangx qongw si sidjenr hxuad qapp suisun hxuad ee bikiu. Narr bikiu u duiww bubingg iamwlii, li tamx, u qra bet .kir, byy knikib qaixtuad :ee, ix tangx qongw si dirr jitt sxer drat qaur liappuann ee bikiu." 


(Samyutta Nikaya 2-12-16) 
16. A Speaker on the Dhamma 
While dwelling at Savatthi. 

Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘a speaker on the Dhamma, a speaker on the Dhamma.’ In what way, venerable sir, is one a speaker on the Dhamma?” 

“Bhikkhu, if one teaches the Dhamma for the purpose of disenchantment with aging-and-death, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of disenchantment with aging-an d-death, for its fading away and cessation, one is fit to be called a bhikkhu who is practising in accordance with the Dhamma. If, through disenchantment with aging-and-death, through its fading away and cessation, one is liberated by non-clinging, one is fit to be called a bhikkhu who has attained Nibbana in this very life.

“Bhikkhu, if one teaches the Dhamma for the purpose of disenchantment with birth … for the purpose of disenchantment with ignorance, for its fading away and cessation, one is fit to be called a bhikkhu who is a speaker on the Dhamma. If one is practising for the purpose of disenchantment with ignorance, for its fading away and cessation, one is fit t o be called a bhikkhu who is practising in accordance with the Dhamma. If, through disenchantment with ignorance, through its fading away and cessation, one is liberated by nonclinging, one is fit to be called a bhikkhu who has attained Nibbana in this very life.”  


(相應部 2-12-16)
〔一六〕說法者 
〔爾時，世尊〕住舍衛城。 
爾時，一比丘來詣世尊處。詣已，禮拜世尊，坐於一面。 
坐於一面之彼比丘白世尊言：「大德！所謂說法者、說法者。說法者是何耶？」 
〔世尊曰：〕
「若比丘，為厭離老死、為離貪、為滅而說法者，彼得謂是說法比丘。 
若比丘，為厭離老死、為離貪、為滅而行，彼得謂是行法隨順法之比丘。 
若比丘，有厭離老死、離貪、滅、無取著解脫者，彼得謂是達現法涅槃之比丘。 
若比丘，為生〔厭離、離貪、滅〕；若比丘，為有……，若比丘，為取……若比丘為愛……受、觸、六處、名色、識、行、無明之厭離、為離貪、為滅而說法者，彼得謂是說法比丘。 
若比丘為厭離無明、為離貪、為滅而行，彼得謂是行法隨順法之比丘。 
若比丘，有厭離無明、離貪、滅、無取著，解脫者，得謂是現法涅槃之比丘。」 

Siong'ingr Vxo (2-12-15)

15. Kaccanagotta 
Hitt jun, Sewjunx druar dirr Shravasti Sniaa. 

Hitt sijun, junjiaw Kaccanagotta laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix lexvair Sewjunx liauw dirr vnix:a jre. 

Jre dirr vnix:ee ee junjiaw Kaccanagotta duiww Sewjunx qongw, “Dairdig! Langg' decc qongw 'jniar qenwsig, jniar qenwsig', Dairdig, jniar qenwsig si sniaw lehh?” 

“Kaccana! Jitt xee sewqanx dairvorhun longxx uaw dirr u qapp byy nng vingg(qigduanx). Kaccana! Ixx jniar diwhui jiauwsit quancad sewqanx decc jibhap :ee, jitt xee sewqanx duiww ix laii qongw m si byy :ee. Kaccana! Ixx jniar diwhui jiauwsit quancad sewqanx decc byy .kir :ee, jitt xee sewqanx duiww ix laii qongw si byy u :ee. 

“Kaccana! Jitt xee sewqanx duarvorhun virr hongven qnuaix lehh, knii lehh, qapp kib diauu lehh. Sxingr ee derjuw _________, be virr ‘guaw ee qaqi’ qnuaix lehh, byy jipdiok, byy knikib. Kow sanxsingx, ix jaix si kow sanxsingx; kow byy .kir, ix jaix si kow byy .kir, byy behik iarr byy giaugii, qapp vadd langg longxx byy quanhe, dyrr anxnex ix snex diwhui. Kaccana! Jitt kuanw dyrr si jniar qenwsig. 

“Kaccana! Qongw ‘itcer si u’, jex si jit xee qigduanx. Qongw ‘itcer si byy', jex si derr zi xee qigduanx. Kaccana! Zulaii lirkuix jitt nng xee qigduanx, uaw diongdy suathuad. 

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


(Samyutta Nikaya 2-12-15) 
15. Kaccanagotta  
While dwelling at Savatthi. 

Then the Venerable Kaccanagotta approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘right view, right view.’ In what way, venerable sir, is there right view?’” 

“This world, Kaccana, for the most part depends upon a duality—upon the idea of existence and the idea of non-existence. But for one who sees the origin of the world as it really is with correct wisdom, there is no such idea of non-existence in regard to the world. And for one who sees the cessation of the world as it really is with correct wisdom, there is no such idea of existence in regard to the world.

“This world, Kaccana, is for the most part shackled by engagement, clinging, and adherence. But this one (with right view) does not become engaged and cling through that engagement and clinging, mental standpoint, adherence, underlying tendency; he does not take a stand about ‘my self.’ He has no perplexity or doubt that what arises is only suffering arising, what ceases is only suffering ceasing. His knowledge about this is independent of others. It is in this way, Kaccana, that there is right view.

“‘All exists’: Kaccana, this is one extreme. ‘All does not exist’: this is the second extreme. Without veering towards either of these extremes, the Tathagata teaches the Dhamm a by the middle: ‘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 come 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 2-12-15)
〔一五〕迦旃延 
〔爾時，世尊〕住舍衛城。 
爾時，尊者迦旃延來詣世尊處。詣已，禮拜世尊，坐於一面。 
坐於一面之尊者迦旃延，白世尊曰：「大德！所謂正見、正見，大德！正見者何耶？」 
 「迦旃延！此世間多依止於有與無之兩〔極端〕。 
迦旃延！依正慧以如實觀世間之集者、則此世間為非無者。迦旃延！依正慧以如實觀世間之滅者，則此世間為非有者。 
迦旃延！此世間多為方便所囚、計、取著。聖弟子計使、取著於此心之依處，不囚於『予是我』，無著、無住，苦生則見生，苦滅則見滅，不惑不疑，無緣他事，是彼智生。迦旃延！如是乃正見。 
迦旃延！說『一切為有』，此乃一極端。說『一切為無』，此乃第二極端。迦旃延！如來離此等之兩端，而依中道說法。 
緣無明而有行、緣行而有識……如是為全苦蘊之集。 
因無明之無餘，離貪滅乃行滅，行滅乃識滅……如是則是全苦蘊之滅。」 

Siong'ingr Vxo (2-12-14)

14. Sabunn qapp Brahmin (2) 
Hitt jun, Sewjunx druar dirr Shravasti Sniaa. 

[Hitt sijun, Sewjunx qongw:]    
“Jiongww bikiu! Hiaxee sabunn iacc brahmin, inx m jaix jiaxee su, m jaix jiaxee su ee jibhap, m jaix jiaxee su ee byy .kir, m jaix jiaxee su anwjnuaw byy .kir ee honghuad. [Inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew m si jniar sabunn, dirr brahmin lairdew m si jniar brahmin...]

“Inx m jaix ee su si sniaw? Inx m jaix sniaw su jibhap? Inx m jaix sniaw su byy .kir? Inx m jaix sniaw su anwjnuaw byy .kir ee honghuad? 

"Inx m jaix lau .kir, m jaix lau .kir ee jibhap, m jaix lau .kir ee byy .kir, m jaix lau .kir anwjnuaw byy .kir ee honghuad. Inx m jaix snex... m jaix junjai, m jaix knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing. Inx m jaix jiaxee su, m jaix jiaxee su ee jibhap, m jaix jiaxee su ee byy .kir, m jaix jiaxee su anwjnuaw byy .kir ee honghuad. 

“Jiongww bikiu! Inx hiaxee sabunn iacc brahmin, dirr sabunn lairdew m si jniar sabunn, dirr brahmin lairdew m si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si byy jurqag :ee, si byy sidjer kir giamrjingr :ee. 

“Jiongww bikiu! Suizenn si sabunn iacc brahmin, inx jaix jiaxee su, jaix jiaxee su ee jibhap, jaix jiaxee su ee byy .kir, jaix jiaxee su anwjnuaw byy .kir ee honghuad. Inx hiaxee sabunn qapp brahmin, [dirr sabunn lairdew si jniar sabunn, dirr brahmin lairdew si jniar brahmin...]

“Inx jaix ee su si sniaw? Inx jaix sniaw su jibhap? Inx jaix sniaw su byy .kir? Inx jaix sniaw su anwjnuaw byy .kir ee honghuad? 

"Inx jaix lau .kir, jaix lau .kir ee jibhap, jaix lau .kir ee byy .kir, jaix lau .kir anwjnuaw byy .kir ee honghuad. Inx jaix snex, junjai, knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing. Inx jaix hxing ee jibhap, jaix hxing ee byy .kir, jaix hxing byy .kir ee honghuad... Inx jaix jiaxee su, jaix jiaxee su ee jibhap, jaix jiaxee su ee byy .kir, jaix jiaxee su anwjnuaw byy .kir ee honghuad. 

“Jiongww bikiu! Dna’ inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew si jniar sabunn, dirr brahmin lairdew si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si u jurqag :ee, si u sidjer kir giamrjingr :ee."


(Samyutta Nikaya 2-12-14) 
14. Recluses and Brahmins (2) 
While dwelling at Savatthi. 

“Bhikkhus, as to those recluses and brahmins who do not understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand? 

“They do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They do not understand birth … becoming … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional constructions, their origin, their cessation, and the way leading to their cessation. These are the things that they do not understand, whose origin they do not understand, whose cessation they do not understand, and the way leading to whose cessation they do not understand. 

“These I do not consider to be recluses among recluses or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in t his very life enter and dwell in the goal of recluseship or the goal of brahminhood. 

“But, bhikkhus, as to those recluses and brahmins who understand these things, the origin of these things, the cessation of these things, and the way leading to the cessation of these things: what are those things that they understand, whose origin they understand, whose cessation they understand, and the way leading to whose cessation they understand? 

“They understand aging-and-death, its origin, its cessation, and the way leading to its cessation. They understand birth … volitional constructions, their origin, their cessation, and the way leading to their cessation. These are the things that they understand, whose origin they understand, whose cessation they understand, and the way leading to those cessation they understand. 

“These I consider to be recluses among recluses and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of recluseship and the goal of brahminhood.”  


(相應部 2-12-14)
〔一四〕沙門婆羅門（之二） 
〔爾時，世尊〕住舍衛城。 
〔爾時，世尊曰：〕「諸比丘！任何沙門、婆羅門，彼等不知此等法、不知此等法之集、不知此等法之滅、不知趣此等法之道跡。〔彼等沙門、婆羅門，於沙門非正沙門，於婆羅門非正婆羅門……。〕 
不知如何法？不知如何法之集？不知如何法之滅？不知如何法滅之道跡？ 
不知老死、不知老死之集、不知老死之滅、不知老死滅之道跡、不知生……有、取、愛、受、觸、六處、名色、識、行。不知此等之諸法、不知此等諸法之集、不知此等諸法之滅、不知此等諸法滅之道跡。 
諸比丘！彼等沙門、婆羅門，於沙門為非正沙門、於婆羅門為非正婆羅門。彼尊者等，亦對沙門之義，或婆羅門之義，於現法不能自知、不能住入實證。 
諸比丘！雖是何之沙門、婆羅門，知此等之法、知此等法之集、知此等法之滅、知此等法滅之道跡。彼等沙門、婆羅門，〔於沙門為正沙門、於婆羅門為正婆羅門……。〕 
知如何法？知如何法之集？知如何法之滅？知如何趣法滅之道跡？ 
知老死、知老死之集、知老死之滅、知趣老死滅之道跡……生、有、取、愛、受、觸、六處、名色、識、行、知行之集、知行之滅、知趣行滅之道跡、知此等之諸法、知此等諸法之集、知此等諸法之滅、知趣此等諸法滅之道跡。 
諸比丘！唯彼等沙門、婆羅門，於沙門為正沙門，於婆羅門為正婆羅門；彼尊者等亦對沙門之義、婆羅門之義，於現在自知，住入實證。」 

Siong'ingr Vxo (2-12-13)

13. Sabunn qapp Brahmin (1)
Hitt jun, Sewjunx druar dirr Shravasti Sniaa.

[Sewjunx qongw:]   
“Jiongww bikiu! Hiaxee sabunn iacc brahmin, inx m jaix lau .kir, m jaix lau .kir ee jibhap, m jaix lau .kir ee byy .kir, m jaix lau .kir anwjnuaw byy .kir ee honghuad; m jaix snex... m jaix junjai, m jaix knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing, m jaix hxing ee jibhap, m jaix hxing ee byy .kir, m jaix hxing anwjnuaw byy .kir ee honghuad. Jiongww bikiu! Inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew m si jniar sabunn, dirr brahmin lairdew m si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si byy jurqag :ee, si byy sidjer kir giamrjingr :ee. 

“Jiongww bikiu! Hiaxee sabunn iacc brahmin, inx jaix lau .kir, jaix lau .kir ee jibhap, jaix lau .kir ee byy .kir, jaix lau .kir anwjnuaw byy .kir ee honghuad; jaix snex, junjai, knikib, air, qamxsiu, jiapciog, lak xui sens, miaa qapp hingjong, iwsig, hxing, jaix hxing ee jibhap, jaix hxing ee byy .kir, jaix hxing anwjnuaw byy .kir ee honghuad. Jiongww bikiu! Inx hiaxee sabunn qapp brahmin, dirr sabunn lairdew si jniar sabunn, dirr brahmin lairdew si jniar brahmin. Qycc inx hiaxee junjiaw, duiww sabunn ee dyrliw iacc duiww brahmin ee dyrliw, dirr jitt sxer si u jurqag :ee, si u sidjer kir giamrjingr :ee."


(Samyutta Nikaya 2-12-13) 
13. Recluses and Brahmins (1)  
While dwelling at Savatthi. 

“Bhikkhus, those recluses or brahmins who do not understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who do not understand birth … becoming … clinging … craving … feeling … contact … the six sense bases … name-and-form … consciousness … volitional constructions, their origin, their cessation, and the way leading to their cessation: these I do not consider to be recluses among recluses or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of recluseship or the goal of brahminhood. 

“But, bhikkhus, those recluses and brahmins who understand aging-and-death, its origin, its cessation, and the way leading to its cessation; who understand birth … volitional constructions, their origin, their cessation, and the way leading to their cessation: these I consider to be recluses among recluses and brahmins among brahmins, and these venerable ones, by realizing it for themselves with direct knowledge, in this very life enter and dwell in the goal of recluseship and the goal of brahminhood.”  


(相應部 2-12-13)
〔一三〕沙門婆羅門（之一） 
〔爾時，世尊〕住舍衛城。 
〔世尊曰：〕「諸比丘！任何沙門、婆羅門，彼等不知老死、不知老死之集、不知老死之滅、不知老死滅之道跡、不知生……不知有、不知取、愛、受、觸、六處、名色、識、行、不知行之集、不知行之滅、不知行滅之道跡。諸比丘！彼等沙門、婆羅門者，即於沙門而非正沙門，於婆羅門而非正婆羅門。又彼尊者等，對沙門之義、或對婆羅門之義，於現在為非自知者，為非住入實證者。諸比丘！任何沙門、婆羅門，彼等知老死、知老死之集、知老死之滅、知老死滅之道跡、知生、有、取、愛、受、觸、六處、名色、識、行、知行之集、知行之滅、知行滅之道跡。諸比丘！彼等沙門、婆羅門，於沙門為正沙門、於婆羅門為正婆羅門。彼尊者等，對沙門之義，與婆羅門之義，於現在為自知者，為住入實證者。」 

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。」

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。」