佛說舊城喻經
Sutra on the Ancient City
西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉 詔譯
Sutra of the Victorious Ones of the West, Translated by the Dharma Master Fǎxián Under Imperial Command
如是我聞：
Thus I have heard:
一時佛在舍衛國祇樹給孤獨園，與大眾俱。
Thus I have heard: At one time, the Buddha was staying in the Jeta Grove, in the Garden of the Benefactor to the Orphans and the Solitary, near the city of Shravasti, together with a large assembly.
爾時佛告諸苾芻言：「苾芻！我於往昔未證阿耨多羅三藐三菩提時，獨止一處，心生疑念：『何因世間一切眾生受輪迴苦？謂生、老死，滅已復生。由彼眾生不如實知，是故不能出離生、老死苦。我今思念此老死苦從何因有，復從何緣有此老死？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『今此老死因生而有，復從生緣而有老死。』
At that time, the Buddha said to the monks: "Monks, in the past, before I had attained unsurpassed, complete enlightenment, I stayed alone in a quiet place and began to wonder: 'Why are all beings in the world trapped in the cycle of suffering—namely, birth, aging, and death, which end only to arise again? Because beings do not truly understand, they cannot escape the suffering of birth, aging, and death. Now I reflect: what is the cause of this suffering of aging and death? What conditions give rise to it?' Having thought this, I let go of all clinging and calmed my mind to observe deeply. Through thorough observation, I came to truly understand: 'This aging and death arises because of birth; the conditions for aging and death come from birth.'"
「知此法已，又復思惟：『生何因有，復以何緣有此生法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『生因有起，復從有緣起此生法。』
Having understood this truth, he further reflected: "What is the cause of birth? By what conditions does this phenomenon of birth arise?" Having considered this, he let go of all clinging, steadied his mind, and observed clearly. Through careful observation, he truly understood: "The arising of birth is caused by existence; birth arises dependent on the condition of existence."
「知此法已，又復思惟：『有因何起，復以何緣起此有法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『有因取起，復從取緣起此有法。』
Having understood this teaching, he further reflected: "What gives rise to 'existence'? What is the cause that brings this condition of existence into being?" Having considered this deeply, he let go of all mental clinging and focused his mind in steady observation. Through true and careful examination, he came to see clearly: "Existence arises from clinging. Conditions of existence originate from the cause of clinging."
「知此法已，又復思惟：『取何因有，復從何緣有此取法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『取因愛有，復從愛緣有此取法。』
Having understood this teaching, they further reflected: 'What is the cause of clinging? From what condition does clinging arise?' With this thought, they let go of all mental grasping and, with a steady mind, examined the matter closely. Through careful investigation, they clearly recognized: 'Clinging arises because of craving, and it comes into existence due to the condition of craving.'
「知此法已，又復思惟：『愛何因有，復以何緣有此愛法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『愛因受有，復從受緣有此愛法。』
Having understood this truth, he further reflected: "What is the source of craving? On what basis does this craving arise?" With this thought, he let go of all mental clinging and, with a focused mind, observed closely. Through careful observation, he truly understood: "Craving arises from feeling, and it is conditioned by feeling that this craving exists."
「知此法已，又復思惟：『受何因有，復以何緣有此受法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『受因觸有，復從觸緣有此受法。』
After understanding this teaching, he further contemplated: "What is the cause of feeling? And what conditions give rise to this quality of feeling?" Deep in thought, he let go of all attachments and focused his mind in steady observation. Through attentive contemplation, he came to truly know: "Feeling arises from contact. The conditions for feeling come from contact."
「知此法已，又復思惟：『觸何因有，復以何緣有此觸法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『觸因六處有，復從六處緣有此觸法。』
Having understood this truth, they further reflected: "What is the cause of contact? What conditions give rise to this phenomenon of contact?" With this thought, they let go of all attachments and focused their mind in steady observation. Upon careful investigation, they truly realized: "Contact arises from the six sense bases, and the six sense bases are the condition for the existence of contact."
「知此法已，又復思惟：『今此六處何因而有，復從何緣有六處法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『而彼六處因名色有，從名色緣有六處法。』
After understanding this Dharma, he further reflected: "Now, what is the cause of these six sense bases? And from what condition do the six sense bases arise?" Having thought thus, he let go of all clinging and, with a settled mind, observed deeply. After careful observation, he truly knew: "The six sense bases arise from name-and-form. Dependent on name-and-form, the six sense bases come to be."
「知此法已，又復思惟：『今此名色何因而有，復從何緣有此名色？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『而彼名色因識而有，復從識緣有名色法。』
Having understood this teaching, he further reflected: "What is the cause of this name-and-form? What conditions give rise to it?" After contemplating thus, he let go of all grasping thoughts and focused his mind in settled observation. Through careful investigation, he truly and directly understood: "That name-and-form comes from consciousness, and the arising of name-and-form depends on consciousness as its condition."
「知此法已，又復思惟：『識何因有，復以何緣有此識法？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『如是識法因名色有，從名色緣有此識法。唯此識緣能生諸行，由是名色緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死、憂、悲、苦、惱。是故一大苦蘊集。』
Having understood this teaching, he further considered: "What is the cause of consciousness, and what conditions give rise to consciousness?" Then, letting go of all mental grasping, he steadied his mind and observed carefully. Through thorough observation, he truly realized: "Consciousness arises dependent on name and form; it comes into existence due to the condition of name and form. This consciousness, in turn, gives rise to all mental formations. Thus, name and form condition consciousness, consciousness conditions name and form, name and form condition the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions clinging, clinging conditions becoming, becoming conditions birth, and birth conditions aging, death, sorrow, lamentation, pain, grief, and despair. In this way, a whole mass of suffering arises."
「知此法已，又復思惟：『以何因故，得無老死？何法滅已，得老死滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『若無生法，即無老死。生法滅已，老死亦滅。』
After understanding this principle, he further contemplated: 'What is the cause for achieving freedom from aging and death? What ceases so that aging and death cease?' Having reflected in this way, he abandoned all clinging and, with a settled mind, observed deeply. After careful observation, he truly realized: 'If there is no birth, there is no aging and death. When the conditions for birth cease, aging and death also cease.'
「知此法已，又復思惟：『何法若無，生法得無？何法滅已，生法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『若無有法，即無生法。有法若滅，生法亦滅。』
"After understanding this truth, I further reflected: 'What must cease for birth to cease? What must end for birth to end?' Having pondered this, I let go of all clinging and focused my mind in deep observation. Through thorough contemplation, I came to a direct realization: 'When there is no cause, there is no arising. When the cause ends, arising ends.'"
「知此法已，又復思惟：『何法若無，有法不起？何法滅已，有法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『若無取法，有法即無。取法滅已，有法亦滅。』
Having understood this truth, I further reflected: 'When what does not exist, do phenomena fail to arise? When what ceases, do phenomena also cease?' With this in mind, I let go of all clinging and focused my mind in deep contemplation. Upon thorough examination, I clearly realized: 'Where there is no grasping, phenomena do not arise. When grasping ceases, phenomena also cease.'
「知此法已，又復思惟：『何法若無，取法得無？何法滅已，取法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『若無愛法，即無取法。愛法滅已，取法亦滅。』
After understanding this principle, I further reflected: 'What must be absent for clinging to cease? What must come to an end for clinging to end?' Having considered this, I let go of all mental grasping and observed with a settled mind. Through careful examination, I clearly saw: 'If craving is absent, then clinging ceases. When craving ends, clinging also ends.'
「知此法已，又復思惟：『何法若無，得無愛法？何法滅已，愛法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『受法若無，愛法即無。受法滅已，愛法亦滅。』
After understanding this principle, he further reflected: "What must be absent for attachment to disappear? What must cease for attachment to cease?" With this thought, he freed himself from all clinging and calmly observed with a focused mind. Having truly investigated, he came to see clearly: "When feeling is absent, attachment is also absent. When feeling ceases, attachment also ceases."
「知此法已，又復思惟：『何法若無，受法得無？何法滅已，受法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『觸法若無，受法即無。觸法滅已，受法亦滅。』
Having understood this truth, he further reflected: "When what is absent does sensation arise? When what ceases does sensation cease?" Reflecting thus, he detached from all clinging and focused his mind in stable observation. Through thorough examination, he came to truly know: "When contact is absent, sensation does not arise. When contact ceases, sensation also ceases."
「知此法已，又復思惟：『何法若無，觸法即無？何法滅已，觸法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『六處若無，觸法得無。六處滅已，觸法亦滅。』
After understanding this truth, he further reflected: 'When what is absent does contact cease to exist? With the cessation of what does contact come to an end?' Having considered this, he let go of all grasping and focused his mind in calm observation. Through genuine investigation, he truly realized: 'When the six sense bases are absent, contact ceases. With the cessation of the six sense bases, contact also ends.'
「知此法已，又復思惟：『何法若無，六處得無？何法滅已，六處亦滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『名色若無，六處得無。名色滅已，六處亦滅。』
Having understood this truth, he further reflects: "When what is absent do the six sense bases cease to exist? What has to be extinguished for the six sense bases to be extinguished?" Thus reflecting, he lets go of all grasping and steadies his mind to observe. Having observed closely, he truly understands: "When name-and-form is absent, the six sense bases cease to exist. When name-and-form is extinguished, the six sense bases are also extinguished."
「知此法已，又復思惟：『何法若無，名色得無？何法滅已，名色亦滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『識法若無，名色即無。識法滅已，名色亦滅。』
Understanding this principle, he further reflected: "When what is absent do name and form cease to be? When what ceases do name and form also cease?" Having contemplated this, he let go of all mental grasping and observed with a settled mind. Through careful observation, he clearly understood: "When consciousness is absent, name and form cease to be. When consciousness ceases, name and form also cease."
「知此法已，又復思惟：『何法若無，識法得無？何法滅已，識法亦滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『行法若無，識法即無。行法若滅，識法亦滅。』
Having understood this principle, he further contemplated: "What must be absent for consciousness to cease? What must be ended for consciousness to end?" As he contemplated thus, he let go of all grasping and steadied his mind in observation. Through this focused investigation, he truly realized: "When mental formations are absent, consciousness is absent. When mental formations cease, consciousness ceases."
「知此法已，又復思惟：『何法若無，行法得無？何法滅已，行法得滅？』作是念已，離諸攀緣，定心觀察。諦觀察已，乃如實知：『無明若無，行法即無。無明滅已，行法亦滅。由是無明滅則行滅；行滅則識滅；識滅則名色滅；名色滅則六處滅；六處滅則觸滅；觸滅則受滅；受滅則愛滅；愛滅則取滅；取滅則有滅；有滅則生滅；生滅則老死、憂、悲、苦、惱滅。由是一大苦蘊滅。』
After understanding this truth, I further reflected: "When what is absent do conditioned formations cease? When what comes to an end do conditioned formations also end?" After this reflection, letting go of all grasping, I settled my mind and observed carefully. Upon thorough observation, I truly understood: When ignorance is absent, conditioned formations cease. When ignorance ends, conditioned formations also end. In this way:
- With the end of ignorance, conditioned formations end. - With the end of conditioned formations, consciousness ends. - With the end of consciousness, mind and body end. - With the end of mind and body, the six senses end. - With the end of the six senses, contact ends. - With the end of contact, feeling ends. - With the end of feeling, craving ends. - With the end of craving, clinging ends. - With the end of clinging, becoming ends. - With the end of becoming, birth ends. - With the end of birth, old age, death, sorrow, grief, pain, and distress all end.
Thus, this entire mass of suffering comes to an end.
「一一了知如是法已，又復思惟：『我今已履佛所行道，已被昔人所被之甲，已到昔人涅盤之城。』」
佛復告言：「諸苾芻！譬如有人欲遠所詣，即履昔人所行之道，又被昔人所被之甲，乃尋昔人舊所都城。或行深山，或行曠野，行之不已，到彼舊城。其城廣大，乃是往昔王之所都。而此都城嚴麗依然。池沼、園苑皆悉殊好。人之見者，心無厭捨。是人見已，即自思惟：『我今迴還詣於本國，具以斯事上奏於王。』既至本國，即奏王曰：『大王當知！我被昔人所被之甲，乃履昔人所行之道。或行深山，或行曠野，行之不已，到一舊城。其城廣大，乃是往昔王之都聚。而彼城隍嚴麗依然。池沼、園苑皆悉殊好。人所見者，心無厭捨。大王宜應往彼都止。』王聞語已，即允所奏，乃與臣佐尋都彼城。而彼都城由王居止，轉更嚴麗，人民熾盛，豐樂倍常。
「諸苾芻！我亦如是。履於諸佛舊所行道，被於諸佛所被舊甲，行詣諸佛涅盤舊城。諸苾芻！何謂舊道？何謂舊甲？何謂舊城？即是過去諸佛所行八正之道。所謂：正見、正思惟、正語、正業、正命、正精進、正念、正定。諸苾芻！此八正道是即舊道，是即舊甲，是即舊城。先佛所行，我亦履踐，乃可得見彼老死集。是故我證得老死滅乃至觀見生、有取、愛、受、觸、六處、名色、識等皆滅。又觀行集，亦令行滅；行法滅已，無明亦滅；無明滅已，即無所觀。是時我以自神通力成等正覺。
「諸苾芻！我所宣說如是正法，汝等精勤，應如是學，應如是行，記念修習，成諸梵行。天上人間宣布法化，廣為眾生作大利益。乃至苾芻尼、優婆塞、優婆夷、婆羅門、外道尼乾子等，亦應如是修習、宣布，廣為眾生作大利益。」
爾時世尊說是經已，一切大眾聞佛所說，信受奉行。
佛說舊城喻經