Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (4)

Hitt dangjun, Vaidehi virr qnuaix lehh, iuciuu jiaujui. Ix hiongr hng hng ee Qauxtau’ingx Snuax-dingw duiww Vuddyy qingwvair ee sii anxnex qongw, “Zulaii Sewjunx dirr ingxsii dniardnia paiwkenw Ananda laii uiwbun guaw. Guaw dnaxx jin' iuciuu. Sewjunx jin' uigiamm, lanw byy tangx qnir .diyc. Brang liw paiwkenw Mahamaudgalyayana(Boglenn) qapp Ananda laii ham’ guaw sna’ qnir.”

Jiaxee ue qongw liauw, ix vicamw kaur, bagsaiw cincniu ho. Ix hiongr dirr hng hng ee Vuddyy qnialew. Buerjingrr giaa tauu, hitt sii Sewjunx dirr Qauxtau’ingx Snuax-dingw dyrr jaix Vaidehi simlai soxx sniu, dyrr lring Mahamaudgalyayana qapp Ananda an’ kongdiongx kir qaur hiax. Vuddyy an’ Qauxtau’ingx Snuax-dingw byy .kir, dirr ongqiongx cuthen.

Hitt sii, Vaidehi giaa tauu, knuar diyc Sewjunx Shakyamuni qui’ srinx jixqimsig dirr vah vyw lenhuex-dingw jre lehh, Mahamaudgalyayana dirr ix dywvingg suhau, Ananda dirr jniawvingg. Shakra, Brahma(Huantenx), qapp vyxho sewqair ee jiongww tenzinn dirr hukongx-diongx lyc huex-ho beh henr hro Sewjunx. 

Hitt sii,  Vaidehi knuar diyc Vut Sewjunx, dyrr qra judui giuw driau, qui’ srinx pag dirr tokax hiongr Vuddyy kauwcanx, qongw, “Sewjunx! Guaw siokser u sniaw jue, jiacc e snix cud jitt xee pnaiw qniaw? Sewjunx qycc u sniaw kuanw inenn, e ham' Devadatta jyr cinsiok?”

(The Sutra On Contemplation Of Amitayus - 4)

Vaidehi, thus confined, grew emaciated with grief and despair. Facing the Vulture Peak, she worshipped the Buddha from afar and said, “O Tathagata, World-Honored One, you used to send Ananda to comfort me. Now I am in deep sorrow and distress. Since there is no way of my coming to look upon your august countenance, World-Honored One, I pray you send the Venerable Mahamaudgalyayana and the Venerable Ananda here to see me.”

When she had said these words, tears of sorrow streamed down her cheeks like rain. Then she bowed towards the Buddha in the distance. Even before she raised her head, the World-Honored One, who was then staying on the Vulture Peak, knew Vaidehi’s thoughts and immediately ordered Mahamaudgalyayana and Ananda to go to her through the air; he himself disappeared from the mountain and reappeared in the inner chamber of the royal palace.

After worshipping him, Vaidehi raised her head and saw Shakyamuni Buddha, the World-Honored One. He was the color of purple gold and was seated upon a lotus-flower of a hundred jewels. He was attended by Mahamaudgalyayana on his left and Ananda on his right. Shakra, Brahma, the guardian gods of the world and other devas were in the air about him. Scattering heavenly blossoms like rain, they paid homage to the Buddha.

When she saw the World-Honored One, Vaidehi tore off her ornaments and prostrated herself on the ground. Weeping bitterly, she said to the Buddha, “O World-Honored One, what bad karma did I commit in former lives that I have borne such an evil son? I wonder, World-Honored One, what karmic relations could have made you a relative of Devadatta?

(佛說觀無量壽佛經 -4)

時韋提希被幽閉已，愁憂憔悴；遙向耆闍崛山，為佛作禮，而作是言：「如來世尊在昔之時，恒遣阿難來慰問我；我今愁憂，世尊威重，無由得見；願遣目連、尊者阿難，與我相見。」作是語已，悲泣雨淚，遙向佛禮。未舉頭頃，爾時世尊在耆闍崛山，知韋提希心之所念，即勅大目揵連及以阿難，從空而來。佛從耆闍崛山沒，於王宮出。

時韋提希禮已舉頭，見世尊釋迦牟尼佛，身紫金色坐百寶蓮華。目連侍左，阿難在右，釋梵護世諸天在虛空中，普雨天華，持用供養。時韋提希見佛世尊，自絕瓔珞，舉身投地，號泣向佛。白言：「世尊！我宿何罪，生此惡子？世尊復有何等因緣，與提婆達多共為眷屬？

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (3)

Hitt sii, Ajatashatru mng vexsiuw :ee qongxx, “Guanw laurve qamxx iaxx uac lehh?” 

Vexsiuw :ee qra qongw, “Uixdai ee ongg! Taiwhuzinn sinkux buah behhux qapp bit, iong judui drew jiab tec kir hro qok'ongg limjiac. Sabunn Mahamaudgalyayana(Boglenn) qapp Purna an’ tnidingw laii decc uirr qok'ongg suathuad. Byy huatdo qra inx joxjiw.” 

Tniax diyc jiaxee ue, Ajatashatru duiww inx laurbuw jiokk siurkir, dyrr qongw, “Guanw laurbuw si cat, qapp cat-aw qang dongw. Sabunn si pnaiw langg, iong huhuanr ee huatsut hro siaog ee qok'ongg jiacc je qangx :ar longxx be siw.” Ix dyrr giac qiamr beh taii inx laurbuw.

Hitt dangjun, u jit xee miaa hy jyr Candraprabha ee dairsinn, congbingg qycc u diwsig. Ix qapp Jivaka dangjee kir vaiwqnir ongg. Ix duiww ongg qongw, “Uixdai ee ongg! Srinn tniax qongxx Vedic Qingbunn lairdew u qongw, ‘Kuix tnide ixlaii, u jerje siaog ee ongg amtamx ong'ui, diwsuw kir taii inx laurve :ee u jit-bxan veh-cingx hiacc je.’ M bad tniax qongxx u budy kir taii laurbuw. Ongg dnaxx beh jyr jitt jann hinggik ee dairjir, e hro Kasatriya Jok qenwsiaur. Srinn be kamx did tniax diyc langg' decc girlun, qongw liw si jenrbinn Candala. Guanw vutgii qycc dirr jiax kiarkiw.” 

Nng xui dairsinn ue qongw liauw, ciuw hnua qiamr, dywter qniaa lirkuix. Hitt sii, Ajatashatru jin' qniahniaa vut'anx, duiww Jivaka qongw, “Liw byy beh tin :guaw?"

Jivaka rinr qongxx, “Verha! Cenban m tangx taii siw laurbuw.”

Ongg tniax diyc jiaxee ue, camwhuew qriuu vangjo. Ix qra qiamr vniax driau, byy beh qycc dusad laurbuw, bingrling hogsai luerqiongx :ee qongxx, “Qra ix qnuaix dirr cimqiongx, berdangr hro ix qycc cud .laii.”

(The Sutra On Contemplation Of Amitayus - 3)

Then Ajatashatru asked the guard, “Is my father still alive?”

The guard replied, “Great king, his consort spreads flour paste over her body and fills her ornaments with grape juice and offers these to the king. The monks Mahamaudgalyayana and Purna come here through the air to expound the Dharma to him. It is impossible to stop them.”

Hearing this, Ajatashatru became furious with his mother and said, “Because you are an accomplice to that enemy, mother, you too are an enemy. Those monks are evil, for with their delusive magic they have kept this wicked king alive for many days.” So saying, he drew his sharp sword, intending to kill her.

At that time the king had a minister named Candraprabha who was intelligent and wise. Together with Jivaka he made obeisances to the king and said, “Great King, according to a certain Vedic scripture, since the beginning of this cosmic period, there have been eighteen thousand wicked kings who have killed their fathers out of their desire to usurp the throne, but we have never heard of anyone who has committed the outrage of killing his mother. Your Majesty, if you commit such an outrage, you will bring disgrace upon the ksatriya class. As your ministers, we cannot bear to hear what people will say. As this would be the act of an outcaste, we could no longer remain here.”

Having spoken these words, the two ministers grasped their swords and stepped back. Agitated and frightened, Ajatashatru said to Jivaka, “Are you not on my side?”

Jivaka replied, “Your Majesty, please restrain yourself and do not kill your mother.”

Hearing this, the king repented and begged their forgiveness. Having thrown away his sword, he stopped short of killing his mother and, instead, ordered the court officials to lock her in an inner chamber and not to allow her to leave.

(佛說觀無量壽佛經 -3)

時阿闍世問守門人：「父王今者猶存在耶？」時守門者白言：「大王！國大夫人身塗麨蜜，瓔珞盛漿，持用上王；沙門目連及富樓那，從空而來，為王說法，不可禁制。」時阿闍世聞此語已，怒其母曰：「我母是賊，與賊為伴；沙門惡人，幻惑呪術，令此惡王多日不死。」即執利劍欲害其母。

時有一臣，名曰月光，聰明多智，及與耆婆，為王作禮。白言：「大王！臣聞毘陀論經說：『劫初已來，有諸惡王貪國位故，殺害其父一萬八千。』未曾聞有無道害母。王今為此殺逆之事，污剎利種，臣不忍聞！是栴陀羅，我等不宜復住於此。」時二大臣說此語竟，以手按劍，却行而退。時阿闍世驚怖惶懼，告耆婆言：「汝不為我耶？」耆婆白言：「大王！慎莫害母。」王聞此語，懺悔求救，即便捨劍，止不害母，勅語內官：「閉置深宮，不令復出。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (2)

Hitt sii dirr Rajagriha Sniaa, u jit xee miaa qiyr jyr Ajatashatru ee taiwjuw virr pnaiw ving’iuw Davadatta senwdong, qra laurve Bimbisara Qok'ongg qnuaix dirr cid dingg viah ee vangqingx-lai, qycc lring jiongww srinn berdangr jen’ongw tamwhongw.

Qok'ongg ee huzinn Vaidehi jin' qiongqingr qok'ongg. Ix singx qra sinkux sew cingkir, qra bit qapp behhux buah dirr sinkux, iong judui drew pudyjiab, amwjni tec kir hro qok'ongg. Qok'ongg jiac behhux qapp limx qyxjiab liauxau, tyw beh dnic juiw lrok cuir. Lrok cuir liauw, ix habjiongw qiongqingr, hiongr hng hng ee Qauxtau'ingx Snuax-dingw decc qingwvair Sewjunx. Ix anxnex qongw, “Mahamaudgalyayana(Dua Bogqenwlenn) si guaw ee cin’iuw. Brang liw juvix, hro guaw sriu vatqair.”

Hitt sii, Mahamaudgalyayana bersux ingjunw decc vuex, soksog qaur qok'ongg hiax, dagg qangx longxx anxnex jyr, hro qok'ongg sriu vatqair. Sewjunx iarr paiwkenw junjiaw Purna uirr qok'ongg suathuad. Zucuw qingquer snax lexvair ee siqanx, qok'ongg jiac behhux qapp bit qycc tniax diyc Hxuad, binriongg vinghyy qycc hixet.

(The Sutra On Contemplation Of Amitayus - 2)

At that time, in the great city of Rajagriha, there was a prince named Ajatashatru. Instigated by his wicked friend, Devadatta, he seized his father, King Bimbisara, confined him in a room with seven-fold walls, and forbade all the court officials to visit the king.

Vaidehi, the king’s consort, was devoted to him. After having bathed and cleansed herself, she spread over her body ghee and honey mixed to a paste with wheat flour, filled her ornaments with grape juice and secretly offered this food and drink to the king. He ate the flour paste and drank the juice and then asked for water. Having rinsed his mouth, he joined his palms in reverence and, facing the Vulture Peak, worshipped the World-Honored One from afar, said, “Mahamaudgalyayana is my close friend. I beseech you to have pity on me and send him here to give me the eight precepts.”

Then Mahamaudgalyayana flew as swift as a hawk to the king. Day after day he came like this to give him the eight precepts. The World-Honored One also sent the Venerable Purna likewise to the palace to expound the Dharma to the king. Three weeks passed in this way. Because he had eaten the flour-paste and heard the Dharma, he appeared peaceful and contented.

(佛說觀無量壽佛經 -2)

爾時王舍大城有一太子，名阿闍世，隨順調達惡友之教，收執父王頻婆娑羅，幽閉置於七重室內，制諸群臣，一不得往。國大夫人，名韋提希，恭敬大王，澡浴清淨，以酥蜜和麨，用塗其身，諸瓔珞中盛葡萄漿，密以上王。爾時大王，食麨飲漿，求水漱口；漱口畢已，合掌恭敬，向耆闍崛山，遙禮世尊，而作是言：「大目乾連是吾親友，願興慈悲，授我八戒。」時目乾連如鷹隼飛，疾至王所；日日如是，授王八戒。世尊亦遣尊者富樓那，為王說法。如是時間經三七日，王食麨蜜得聞法故，顏色和悅。

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。」