Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (1)

Guaw tniax .diyc .ee si anxnex. U jit vaiw, Vuddyy qapp nng-vah-go-jap xee dua bikiu dirr Rajagriha Sniaa ee Qauxtau’ingx Snuax-dingw. Snax-bxan nng-cingx xee posad iarr dilehh, si Huat'ongg ee qniaw Manjushri jyr cuartauu. 

(The Sutra On Contemplation Of Amitayus - 1)

Thus have I heard. At one time the Buddha was staying on the Vulture Peak in Rajagriha with a large assembly of twelve hundred and fifty monks. He was also accompanied by thirty-two thousand bodhisattvas led by Manjushri, the Dharma Prince.

(佛說觀無量壽佛經 -1)

如是我聞：一時，佛在王舍城耆闍崛山中，與大比丘眾千二百五十人俱；菩薩三萬二千，文殊師利法王子而為上首。

Siong'ingr Vxo (2-12-17)

17. Sriux Koxhingg :ee
Guaw tniax .diyc .ee si anxnix. Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. 

Hitt sijun, Sewjunx tauwjaw cing snxax tec vxuah, zip kir Savatthi Sniaa qiukid jiahsit. Sriux koxhingg ee kassapa qnir diyc Sewjunx an’ hng hng ee soxjai laii, dyrr qniaa uaw Sewjunx uaw kir qapp Sewjunx siy’ jiycmng qapp qaudamm. Qongw liauw, ix dirr vnix:a kia. Kia dirr vnix:a ee kassapa sriux koxhingg :ee duiww Sewjunx qongw, "Guanw jiaxee beh hiongr junjiaw Gotama mng dairjir. Narr tangx did diyc junjiaw Gotama unxdunr, cniaw huedab soxx mng :ee." 

“Kassapa! Jitmaw m si mng ee sijun. Guanw jiaxee dng' beh qniaa zip zinqex.” 

Sriux koxhingg ee kassapa qycc jit vaiw duiww Sewjunx qongw, "Guanw jiaxee beh hiongr junjiaw Gotama mng dairjir. Narr junjiaw Gotama kingw dac'ingr, cniaw huedab soxx mng :ee." 

“Kassapa! Jitmaw m si mng ee sijun. Guanw jiaxee dng' beh qniaa zip zinqex.” 

Sriux koxhingg ee kassapa derr snax vaiw duiww Sewjunx qongw, "Guanw jiaxee beh hiongr junjiaw Gotama mng dairjir. Narr junjiaw Gotama kingw dac'ingr, cniaw huedab soxx mng :ee." 

“Kassapa! Jitmaw m si mng ee sijun. Guanw jiaxee dng' beh qniaa zip zinqex.” 

Anxnix qongw ee sii, sriux koxhingg ee kassapa hiongr Sewjunx anxnix qongw, “Beh mng :ee byy je, guanw jiaxee dna’ beh hiongr Sewjunx siyw mng .jit .xe narnia.” 

“Kassapa! Liw beh mng sniaw, liw dyrr mng.” 

“Gotama! Kow si qaqi jyrsingg :ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow si vadd langg jyrsingg :ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow si qaqi qapp vadd langg jyrsingg :ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow m si qaqi jyrsingg :ee, iarr m si vadd langg jyrsingg :ee, si byy-in.-byy-dnuax snix .cud .laii .ee, si bor?” 

Sewjunx qongw, “Kassapa, vingrr m si anxnix.” 

“Gotama! Kow si byngiaw :ee, si bor?” 

Sewjunx qongw, “Kassapa! Kow m si byngiaw :ee. Kassapa! Kow si urngiaw :ee.” 

“Mrqycc, junjiaw Gotama, liw m jaix kow, byy qnir diyc kow, si bor?” 

“Kassapa! Guaw m si m jaix kow, m si byy qnir diyc kow. Kassapa! Guaw jaix kow. Kassapa! Guaw qnir diyc kow.” 

“Gotama! Guaw mng qongxx ‘Kow si qaqi jyrsingg :ee, si bor?’ Sabunn huedab qongxx, ‘Kassapa, m si.’ Mng qongxx, 'Gotama! Kow si vadd langg jyrsingg :ee, si bor?' Sabunn huedab qongxx, 'Kassapa, vingrr m si.’ Mng qongxx, 'Gotama! Kow si qaqi qapp vadd langg jyrsingg :ee, si bor?’ Sabunn huedab qongxx, ‘Kassapa, vingrr m si.’ Mng qongxx, ‘Gotama! Kow m si qaqi jyrsingg :ee, iarr m si vadd langg jyrsingg :ee, si byy-in.-byy-dnuax snix .cud .laii .ee, si bor?' Sabunn huedab qongxx, ‘Kassapa, vingrr m si.’ Mng qongxx, ‘Gotama! Kow si byngiaw :ee, si bor?’ Sabunn huedab qongxx, ‘Kassapa, kow m si byngiaw :ee, kow si urngiaw :ee.’ Mng qongxx, ‘Mrqycc, junjiaw Gotama, liw m jaix kow, byy qnir diyc kow, si bor?' Sabunn huedab qongxx, ‘Kassapa! Guaw m si m jaix kow. Kassapa! Guaw m si byy qnir diyc kow. Kassapa! Guaw jaix kow. Kassapa! Guaw qnir diyc kow.’ Dairdig! Sewjunx cniaw duiww guaw qaixsueh kow. Dairdig! Sewjunx cniaw qar guaw quanhe kow ee dairjir.” 

“Kassapa! Narr juer :ee qapp sriu :ee si qang jit xee, liw qongw kow si qaqi jyrsingg :ee, anxnix qongw :ee, si lyc zip siongqenr. Kasssap! Narr juer :ee qapp sriu :ee si byy qang xee, siurr apvig ee kow si vadd langg jyrsingg :ee, anxnix qongw :ee, si lyc zip duanrqenr. Kassapa! Zulaii qongw, ‘Diyhh lirkuix jitt nng xee qigduanx ee hxuad.' 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.’” 

Anxnix qongw ee sii, sriux koxhingg ee kassapa duiww Sewjunx qongw, “Dairdig! Busiong qigdingw :ee. Daidig! Busiong qigdingw :ee. Dairdig! Kyxviw erdangr hro dyw .lyc .ee qycc kiw .laii. Kyxviw dirr oamr diongx tec dinghuew laii, u bagjiux :ee tangx qnir diyc mic, Sewjunx qongw Hxuad iong jiongxjiongw honghuad. Dairdig! Guaw beh quiix Sewjunx, quiix Hxuad qapp jingqax. Dairdig! Guaw tangx dirr Sewjunx jitt xui cutqex, siurqair bor?” 

“Kassapa! Bad si guardy, guanrir dirr jitt xee hxuad qapp ludle cutqex, beh siurqair :ee, diyhh dirr vadd xui qingquer sir qywguec ciwlen liauxau, hitt sii beh juer bikiu jiacc tangx cutqex, siurqair liauw jniaa juer bikiu. Suizenn, guaw iarr jaix langg u caved.” 

“Dairdig! Bad si guardy, narr guanrir dirr jitt xee hxuad qapp ludle cutqex, beh siurqair :ee, diyhh dirr vadd xui qingquer sir qywguec. Dirr vadd xui qingquer sir qywguec ciwlen liauxau, hitt sii beh juer bikiu :ee tangx cutqex, hro ix siurqair jniaa juer bikiu. Anxnix guaw guanrir dirr vadd xui sir nii, dirr vadd xui qingquer sir nii liauxau cutqex juer bikiu, siurqair jniaa juer bikiu.” 

Dyrr anxnix, sriux koxhingg ee kassapa dirr Sewjunx hiax cutqex, siurqair. Junjiaw kassapa siurqaiw liauw byy zuarr quw, dogqux, byy hongwdong, jingjinr, juanjur diamr lehh. Byy zuarr quw, liongqax ji' jxuw cutqex juer byy qex :ee, duiww busiong ee qiuwqingr huanhingg dirr jitt sxer u jurdix, jinwzip sidjingr, jaix snix ixx jin, huanhingg ixx sxingg, ingqaix juer :ee juer ar, be qycc laii cutsir. Dyrr anxnix, junjiaw kassap jniaa juer jit xee arahant. 


(Samyutta Nikaya 2-12-17) 
17. The Naked Ascetic Kassapa  
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. 

Then, in the morning, the Blessed One dress ed and, taking bowl and robe, entered Rajagaha for alms. The naked ascetic Kassapa saw the Blessed One coming in the distance. Having seen him, he approached the Blessed On e and exchanged greetings with him. When they had concluded their greetings and cordial talk, he stood to one side and said to him: “We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.” 

“This is not the right time for a question, Kassapa. We have entered among the houses.”

A second time … A third time the naked ascetic Kassapa said to the Blessed One: “We would like to ask Master Gotama about a certain point, if he would grant us the favour of answering our question.” 

“This is not the right time for a question, Kassapa. We have entered among the houses.” 

Then the naked ascetic Kassapa said to the Blessed One: “We do not wish to ask Mast er Gotama much.” 

“Then ask what you want, Kassapa.” 

“How is it, Master Gotama, is suffering created by oneself?” 

“Not so, Kassapa,” the Blessed One said. 

“Then, Master Gotama, is suffering created by another?” 

“Not so, Kassapa,” the Blessed One said. 

“How is it then, Master Gotama, is suffering created both by oneself and by another?” 

“Not so, Kassapa,” the Blessed One said. 

“Then, Master Gotama, has suffering arisen fortuitously, being created neither by one self nor by another?”

“Not so, Kassapa,” the Blessed One said. 

“How is it then, Master Gotama, is there no suffering?” 

“It is not that there is no suffering, Kassapa; there is suffering.” 

“Then is it that Master Gotama does not know and see suffering?” 

“It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.” 

“When you are asked: ‘How is it, Master Gotama, is suffering created by oneself?’ yo u say: ‘Not so, Kassapa.’ When you are asked: ‘Then, Master Gotama, is suffering created by another?’… ‘Is suffering created both by oneself and by another?’… ‘Has suffering arisen fortuitously, being created neither by oneself nor by another?’ you say: ‘Not so, Kassapa.’ When you are asked: ‘How is it then, Master Gotama, is there no suffering?’ you say: ‘It is not that there is no suffering, Kassapa; there is suffering.’ When asked: ‘Then is it that Master Gotama does not know and see suffering?’ you say: ‘It is not that I do not know and see suffering, Kassapa. I know suffering, I see suffering.’ Venerable sir, let the Blessed One explain suffering to me. Let the Blessed One teach me about suffering.”

“Kassapa, (if one thinks,) ‘The one who acts is the same as the one who experiences ( the result),’ (then one asserts) with reference to one existing from the beginning: ‘Suffering is created by oneself.’ When one asserts thus, this amounts to eternalism. But, Kassapa, (if one thinks,) ‘The one who acts is one, the one who experiences (the result) is another,’ (then one asserts) with reference to one stricken by feeling: ‘Suffering is created by another.’ When one asserts thus, this amounts to annihilationism. Without veering to wards either of these extremes, the Tathagata teaches the Dhamma by the middle: ‘With ignorance as condition, volitional constructions (come to be); with volitional construct ions 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.” 

When this was said, the naked ascetic Kassapa said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a la mp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, an d to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth under the Blessed One, may I receive the higher ordination?”

“Kassapa, one who formerly belonged to another sect and desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the higher ordination to the state of a bhikkhu. But individual differences are recognized by me.”

“If, venerable sir, one who formerly belonged to another sect and desires the going forth and the higher ordination in this Dhamma and Discipline lives on probation for four months, and if at the end of the four months the bhikkhus, being satisfied with him, give hi m the going forth and the higher ordination to the state of a bhikkhu, then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them give me the going forth and the higher ordination to the state of a bhikkhu.” 

Then the naked ascetic Kassapa received the going forth under the Blessed One, and he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Kassapa, by realizin g it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this world.” And the Venerable Kassapa became one of the arahants.


(相應部 2-12-17)
〔一七〕阿支羅 
如是我聞。爾時世尊住王舍城竹林栗鼠養餌所。 
一時，世尊清晨，著衣持鉢，入王舍城行乞。 
阿支羅迦葉，見世尊從遠處來，見已而走近世尊，近而與世尊俱相致問及交談、可記憶之語，而立於一面。 
立於一面之阿支羅迦葉，白世尊言：「我等向尊者瞿曇以問瑣事，若蒙尊者瞿曇允諾，請答所問。」 
「迦葉！今乃非問之時，我等即將行入聚落。」 
阿支羅迦葉，再白世尊言：「我等向尊者瞿曇以問瑣事，若尊者瞿曇允諾、請答所問。」 
 「迦葉，今乃非問之時，我等將行入聚落。」 
阿支羅迦葉三度如是曰……非問之時，我等將行入聚落。 
如是說時，阿支羅迦葉向世尊如是言：「非多，我等唯欲向尊者瞿曇稍問而已。」 
「迦葉！汝欲問者、即問之。」 
 「瞿曇！苦是自作耶？如何？」 
世尊曰：「迦葉！並不然！」 
「瞿曇！苦是他作耶？如何？」 
世尊曰：「迦葉！並不然！」 
「瞿曇！苦是自作而他作耶？」 
世尊曰：「迦葉！並不然！」 
 「瞿曇！苦非自作、非他作、是無因生耶？如何？」 
世尊曰：「迦葉！並不然！」 
「瞿曇！苦是無耶？如何？」 
世尊曰：「迦葉！苦非無，迦葉！苦是有。」 
「然則，尊者瞿曇，不知苦，不見苦耶？」 
「迦葉！我非不知苦，非不見苦；迦葉！我知苦；迦葉！我見苦。」 
「『瞿曇！苦是自作耶？如何？』之問，沙門答云：『迦葉，不然。』『瞿曇！苦是他作耶？』如何？之問，沙門答云：『迦葉！並不然。』『瞿曇！苦是自作而他作耶？如何？』之間，沙門答云：『迦葉！並不然。』『瞿曇！苦是非自作、非他作、無因生耶？如何？』之問，沙門答云：『迦葉！並不然。』『瞿曇！苦是無，如何？』之問，沙門答云：『迦葉！苦非無、苦是有。』『然則，尊者瞿曇乃不知苦、不見苦耶？』之問，沙門答云：『迦葉！我非不知苦；迦葉！我非不見苦；迦葉！我知苦；迦葉！我見苦。』大德！世尊請以苦示我。大德！世尊請以苦說示於我。」 
「迦葉！如作者與受者是同一，汝先以苦是自作者，如是之所說者，是墮於常見者。 
迦葉！如作者與受者是相異，於受重壓者苦是他作者，如是之所說者，是墮於斷見者。 
迦葉！如來說：離此等兩極端之法。緣無明而有行，緣行而有識……如是則為全苦蘊之集。由無明之無餘、離貪滅，乃行滅，由行滅乃識滅……如是則是全苦蘊之滅。」 
如是說時，阿支羅迦葉白世尊言：「大德！最殊勝；大德！最殊勝；大德！譬如能使倒者復起……如暗中持來燈火，有眼之士可以見物，世尊為說種種法。大德！我歸依世尊！歸依法與僧伽。大德！唯我欲於世尊之處出家，得具足戒。」 
「迦葉！曾為異學者，願於此法與律出家，欲受具足戒者，得經四月之別住試練後，欲作比丘，方可出家，使受具足戒成為比丘。雖然，我亦知人之有差別。」 
「大德！若曾為異學者，若願於此法與律出家，而欲受具足戒者，須四月別住，經四月別住之試練後，欲作比丘者，可使出家，使受具足戒成為比丘，則我願別住四年，經四年別住之試練後，出家為比丘，使受具足戒成為比丘。」 
如是，阿支羅迦葉於世尊之處得出家，受具足戒。 
尊者迦葉，受具足戒不久、獨退居、不放逸、精勤、住於專注，不久以正良家之子，出家而為無家，對無上之究竟梵行，於現法自知，入住實證，知生已盡，梵行已成，應作已作，更不來此再生。 
如是，尊者迦葉，成為一阿羅漢。

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。」