English
English version: 'Bhikkhus (Buddhist monks)! Birth (jāti, birth) is exhausted, old age and death (jarāmaraṇa, aging and death) are also exhausted.' 'Bhikkhus! Then you should contemplate: 'Why is there no more birth? And what is the cause and condition for the exhaustion of birth?' Bhikkhus! Then, contemplating according to the origin, you will realize: 'When there is no 'being' (bhava, existence), there is no more birth; with the exhaustion of 'being', birth is exhausted.' 'Bhikkhus! Then you should contemplate: 'What being absent leads to the absence of 'being'? What being exhausted leads to the exhaustion of 'being'?' Bhikkhus! Then, contemplating according to the origin, you will realize: 'With the absence of 'feeling' (vedanā, sensation), there is no 'being'; with the exhaustion of 'feeling', 'being' is exhausted.' 'Bhikkhus! Then you should contemplate: 'What being absent leads to the absence of 'feeling'? And what being exhausted leads to the exhaustion of 'feeling'?' Bhikkhus! Then, contemplating according to the origin, you will realize: 'With the absence of 'craving' (taṇhā, thirst), there is no 'feeling'; with the exhaustion of 'craving', 'feeling' is exhausted.' 'Bhikkhus! Then you should contemplate: 'What being absent leads to the absence of 'craving'? What being exhausted leads to the exhaustion of 'craving'?' Bhikkhus! Then, contemplating according to the origin, you will realize: 'With the absence of 'sensation' (vedanā, feeling of pain and pleasure), there is no 'craving'; with the exhaustion of 'sensation', 'craving' is exhausted.' 'Bhikkhus! Then you should contemplate: 'What being absent leads to the absence of 'sensation'? What being exhausted leads to the exhaustion of 'sensation'?' Then, contemplating according to the origin, you will realize: 'With the absence of 'contact' (phassa, sense impression), there is no 'sensation'; with the exhaustion of 'contact', 'sensation' is exhausted.' 'Then you should further contemplate: 'What being absent leads to the absence of 'contact'? What being exhausted leads to the exhaustion of 'contact'?' Then, contemplating according to the origin, you will realize: 'With the absence of the 'six sense bases' (saḷāyatana, six sense organs), there is no 'contact'; with the exhaustion of the 'six sense bases', 'contact' is exhausted.' 'Then you should further contemplate: 'What being absent leads to the absence of the 'six sense bases'? What being exhausted leads to the exhaustion of the 'six sense bases'?' Then, contemplating according to the origin, you will realize: 'With the absence of 'name and form' (nāmarūpa, mind and matter), there are no 'six sense bases'; with the exhaustion of 'name and form', the 'six sense bases' are exhausted.' 'Then you should further contemplate: 'What being absent leads to the absence of 'name and form'? What being exhausted leads to the exhaustion of 'name and form'? --------------------------------------------------------------------------------
Chinese
尽？’便复思惟案本念，有是意应：‘无有识，亦无有名像；识尽，复名像尽。’ “便复思惟念：‘是何等无有则识无有？何等尽复识尽？’便复思惟案本念，得是应意：‘无有殃种，识亦无有；殃种已尽，则识尽。’ “便复思惟念：‘何等无有为殃种无有？何等尽为殃种尽？’便复思惟念本，得应意：‘无有痴，亦无有殃种；痴已尽，则殃种尽；殃种已尽，识尽；识尽，名像尽；名像尽，六入尽；六入尽，更尽；更尽，痛痒尽；痛痒尽，爱尽；爱尽，成就尽；成就尽，有尽；有尽，生尽；生尽，老死尽，忧、愁、苦、不可意剧便尽。如是最无有量苦阴便尽。’” 佛告诸比丘：“彼时念是，以自得故道所。佛从是往，得便随；已随，便知老死，亦知老死习，亦知老死灭，亦知老死行令度。生亦尔，有亦尔，受亦尔，爱亦尔，痛痒亦尔，更亦尔，六入亦尔，名像亦尔，识亦尔，殃种亦尔。便知痴，亦知痴习本，亦知何痴尽，亦知受行令痴尽。譬，比丘！若人在空泽间、闲处行，便见故道、故有行者迹，人便随迹；已随迹，便见故城、好足园、好足饶树、好足池、好足河、好山堑、亦好处炽饶园乐，便念是：‘若我今往，当白王：“我为行在空泽间、闲处，便见故道、故人行处，便随已，随见故 现代汉语译本：‘尽吗？’便又思惟，按照原本的思路去想，得出这样的结论：‘没有识，也就没有名像（nama-rupa，名称和形态）；识灭尽，名像也灭尽。’ ‘便又思惟：‘什么不存在，识就不存在？什么灭尽，识就灭尽？’便又思惟，按照原本的思路去想，得出这样的结论：‘没有业（karma）的种子，识也就不存在；业的种子灭尽，识也就灭尽。’ ‘便又思惟：‘什么不存在，业的种子就不存在？什么灭尽，业的种子就灭尽？’便又思惟原本的思路，得出这样的结论：‘没有痴（ignorance），也就没有业的种子；痴灭尽，业的种子就灭尽；业的种子灭尽，识就灭尽；识灭尽，名像就灭尽；名像灭尽，六入（six sense bases）就灭尽；六入灭尽，触（contact）就灭尽；触灭尽，感受（feeling）就灭尽；感受灭尽，爱（craving）就灭尽；爱灭尽，成就（becoming）就灭尽；成就灭尽，有（existence）就灭尽；有灭尽，生（birth）就灭尽；生灭尽，老死（old age and death）就灭尽，忧愁、痛苦、不如意的剧烈感受也就灭尽。这样，最广大的苦阴（aggregate of suffering）就灭尽了。’ 佛陀告诉众比丘：‘那时，我这样思考，因为自己证悟了道路。佛陀从这里出发，证悟了道路；证悟了道路后，便知晓老死，也知晓老死的习性（origin），也知晓老死的灭尽，也知晓导致老死灭尽的修行方法。生也是这样，有也是这样，受也是这样，爱也是这样，感受也是这样，触也是这样，六入也是这样，名像也是这样，识也是这样，业的种子也是这样。便知晓痴，也知晓痴的习性，也知晓什么导致痴灭尽，也知晓通过修行可以使痴灭尽。’ ‘譬如，比丘们！如果有人在空旷的沼泽地、僻静的地方行走，便看见古老的道路、过去行人的足迹，这个人便沿着足迹走；沿着足迹走，便看见古老的城池，有充足的花园，有充足茂盛的树木，有充足的池塘，有充足的河流，有山丘和壕沟，也有充足繁荣的园林，便想：‘如果我现在去，应当禀告国王：“我行走在空旷的沼泽地、僻静的地方，便看见古老的道路、过去行人走过的地方，便沿着它走，看见了古老的城池……”’
English
English version: 'Is it cessation?' Then he reflected again, contemplating according to the original thought, and came to this conclusion: 'Without consciousness, there is also no name and form (nama-rupa); with the cessation of consciousness, name and form also cease.' 'Then he reflected again: 'What is it that, when it is absent, consciousness is absent? What is it that, when it ceases, consciousness ceases?' Then he reflected again, contemplating according to the original thought, and arrived at this conclusion: 'Without the seed of karma (karma), there is also no consciousness; with the cessation of the seed of karma, consciousness ceases.' 'Then he reflected again: 'What is it that, when it is absent, the seed of karma is absent? What is it that, when it ceases, the seed of karma ceases?' Then he reflected on the original thought, and arrived at this conclusion: 'Without ignorance (ignorance), there is also no seed of karma; with the cessation of ignorance, the seed of karma ceases; with the cessation of the seed of karma, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases (six sense bases) cease; with the cessation of the six sense bases, contact (contact) ceases; with the cessation of contact, feeling (feeling) ceases; with the cessation of feeling, craving (craving) ceases; with the cessation of craving, becoming (becoming) ceases; with the cessation of becoming, existence (existence) ceases; with the cessation of existence, birth (birth) ceases; with the cessation of birth, old age and death (old age and death) cease, and sorrow, grief, suffering, and unpleasant intense feelings also cease. Thus, this vast aggregate of suffering (aggregate of suffering) ceases.' The Buddha told the bhikkhus: 'At that time, I thought in this way, because I had realized the path myself. The Buddha set out from here and realized the path; having realized the path, he knew old age and death, also knew the origin (origin) of old age and death, also knew the cessation of old age and death, and also knew the practice that leads to the cessation of old age and death. So it is with birth, so it is with existence, so it is with becoming, so it is with craving, so it is with feeling, so it is with contact, so it is with the six sense bases, so it is with name and form, so it is with consciousness, so it is with the seed of karma. He knew ignorance, also knew the origin of ignorance, also knew what leads to the cessation of ignorance, and also knew that through practice, ignorance can be made to cease.' 'For example, bhikkhus! If a person is walking in an empty swamp, a secluded place, he sees an ancient road, the footprints of past travelers, and this person follows the footprints; having followed the footprints, he sees an ancient city, with abundant gardens, abundant lush trees, abundant ponds, abundant rivers, hills and moats, and also abundant and prosperous pleasure gardens, and thinks: 'If I go now, I should report to the king: "I was walking in an empty swamp, a secluded place, and saw an ancient road, a place where past travelers had walked, and having followed it, I saw an ancient city..."' --------------------------------------------------------------------------------
Chinese
城、好足园、好足饶树、好足池、好河、好山堑，亦好处炽饶园乐，可王居。”’王便取居。却后稍严，稍增炽，多人饶。” 佛告诸比丘：“我亦如是，得故道所。佛本从是行者，我便随；已随，便知老死从所，亦知老死从聚，亦知老死何尽，亦知老死何行得度世；知生亦尔，知有亦尔，知受亦尔，知爱亦尔，知痛痒亦尔，知更亦尔，知六入亦尔，知名像亦尔，知识亦尔，知作行亦尔；知痴，亦知痴从生，亦知从何痴灭，亦知何行除痴度世。” 佛便告比丘、比丘尼、优婆塞、优婆夷：“若比丘为比丘如有应受行，便得道，不失道，能巧道。比丘尼亦尔，优婆塞亦尔，优婆夷亦尔。若谛受正行，便随道，得道。能如应法行，如是无为行者，增多方至。” 天亦人已见佛说如是宜，比丘取着意，佛行者受。 贝多树下思惟十二因缘经 现代汉语译本： ‘那里有坚固的城墙、美好的足园（指令人满意的花园）、茂盛的足饶树（指数量充足且繁茂的树木）、美好的足池（指令人满意的池塘）、良好的河流、美好的山堑（指山间的沟壑），也有非常繁荣欢乐的园林，适合国王居住。’国王于是占据了那里。之后逐渐变得更加威严，更加繁荣，人口也更多了。 佛陀告诉众比丘：‘我也是这样，得到了古道（指古老的道路）的处所。佛陀原本就是从这条道路行走的，我便跟随；已经跟随，便知道老死从何而来，也知道老死从聚集而来，也知道老死如何灭尽，也知道通过什么修行可以度过世间；知道生也是这样，知道有也是这样，知道受也是这样，知道爱也是这样，知道痛痒也是这样，知道更也是这样，知道六入也是这样，知道名像也是这样，知道识也是这样，知道作行也是这样；知道痴（指愚痴），也知道痴从何而生，也知道从何处痴灭，也知道通过什么修行可以去除愚痴，度过世间。’ 佛陀便告诉比丘、比丘尼、优婆塞（指男居士）、优婆夷（指女居士）：‘如果比丘像比丘那样如法修行，便能得道，不失去道，能够巧妙地运用道。比丘尼也是这样，优婆塞也是这样，优婆夷也是这样。如果真实地接受并正确地修行，便能跟随道，得到道。能够如应如法地修行，像这样无为地修行的人，会越来越多，最终到达彼岸。’ 天人和人们已经见到佛陀说了这样适宜的话，比丘们用心领会，佛陀的修行者们接受奉行。 在贝多树下思惟十二因缘经
English
English version: 'There are strong cities, beautiful 'zu yuan' (足園, meaning satisfactory gardens), lush 'zu rao shu' (足饒樹, meaning abundant and flourishing trees), beautiful 'zu chi' (足池, meaning satisfactory ponds), good rivers, and beautiful mountain trenches, as well as very prosperous and joyful gardens, suitable for a king to reside in.' The king then took residence there. Afterwards, it gradually became more solemn, more prosperous, and more populated. The Buddha told the Bhikkhus (monks): 'I am also like that, having attained the place of the ancient path. The Buddha originally walked this path, and I followed; having followed, I know from where old age and death come, and I also know that old age and death come from gathering, and I also know how old age and death cease, and I also know by what practice one can cross the world; knowing birth is also like this, knowing existence is also like this, knowing sensation is also like this, knowing love is also like this, knowing pain and itching are also like this, knowing 'geng' (更, meaning further) is also like this, knowing the six entrances are also like this, knowing name and form are also like this, knowing consciousness is also like this, knowing volitional activities are also like this; knowing ignorance (痴), also knowing from where ignorance arises, also knowing from where ignorance ceases, also knowing by what practice one can remove ignorance and cross the world.' The Buddha then told the Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers): 'If a Bhikkhu practices like a Bhikkhu should, then he can attain the path, not lose the path, and be able to skillfully use the path. The Bhikkhuni is also like this, the Upasaka is also like this, the Upasika is also like this. If one truly accepts and practices correctly, then one can follow the path and attain the path. Those who can practice according to the Dharma, those who practice in this way without attachment, will increase in number and eventually reach the other shore.' The Devas (gods) and people have already seen that the Buddha has spoken such appropriate words, the Bhikkhus take them to heart, and the Buddha's practitioners accept and practice them. Sutra on contemplating the Twelve Nidanas (links of dependent origination) under the Betel tree. --------------------------------------------------------------------------------