Chinese
大正藏第 16 册 No. 0715 佛说旧城喻经 No. 715 [Nos. 713, 714] 佛说旧城喻经 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 如是我闻： 一时佛在舍卫国祇树给孤独园，与大众俱。 尔时佛告诸苾刍言：“苾刍！我于往昔未证阿耨多罗三藐三菩提时，独止一处，心生疑念：‘何因世间一切众生受轮回苦？谓生、老死，灭已复生。由彼众生不如实知，是故不能出离生、老死苦。我今思念此老死苦从何因有，复从何缘有此老死？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘今此老死因生而有，复从生缘而有老死。’ “知此法已，又复思惟：‘生何因有，复以何缘有此生法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘生因有起，复从有缘起此生法。’ “知此法已，又复思惟：‘有因何起，复以何缘起此有法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘有因取起，复从取缘起此有法。’ “知此法已，又复思惟：‘取何因有，复从何缘有此取法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘取因爱有，复从爱缘有此取法。’ 现代汉语译本 《佛说旧城喻经》 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 如是我闻： 一时，佛陀在舍卫国（Śrāvastī）祇树给孤独园（Jetavana-anāthapindika-arama），与众多弟子在一起。 当时，佛陀告诉各位比丘（bhiksu）说：‘比丘们！我在过去尚未证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）时，独自居住在一处，心中产生疑问：‘什么原因导致世间一切众生承受轮回之苦？也就是生、老、死，灭亡之后又再次出生。由于这些众生不能如实地了解真相，所以不能脱离生、老、死之苦。我现在思考这老死之苦从何而来，又因何缘而有这老死？’这样思考之后，我便远离各种攀缘，以坚定的心来观察。仔细观察之后，我才如实地知道：‘现在这老死是因生而有，又因生的缘故而有老死。’ ‘知道这个道理后，我又进一步思考：‘生因何而有，又因何缘而有这生法？’这样思考之后，我便远离各种攀缘，以坚定的心来观察。仔细观察之后，我才如实地知道：‘生因有（bhava）而起，又因有的缘故而生起这生法。’ ‘知道这个道理后，我又进一步思考：‘有因何而起，又因何缘而生起这有法？’这样思考之后，我便远离各种攀缘，以坚定的心来观察。仔细观察之后，我才如实地知道：‘有因取（upādāna）而起，又因取的缘故而生起这有法。’ ‘知道这个道理后，我又进一步思考：‘取因何而有，又因何缘而有这取法？’这样思考之后，我便远离各种攀缘，以坚定的心来观察。仔细观察之后，我才如实地知道：‘取因爱（tanha）而有，又因爱的缘故而有这取法。’
English
English version The Buddha Speaks of the Sutra of the Old City Parable Translated by Tripiṭaka Dharma Master Fa Xian, Minister of the Imperial Secretariat with the title Chao Feng Da Fu and acting Vice Minister of the Court of Imperial Sacrifices, by Imperial Decree. Thus have I heard: At one time, the Buddha was in Śrāvastī (舍卫国), at the Jeta Grove Anāthapindika-arama (祇树给孤独园), together with a large assembly. At that time, the Buddha told the bhiksus (苾刍) : 'Bhiksus! In the past, before I had attained Anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment), I dwelt alone in one place, and a doubt arose in my mind: 'What is the cause that all beings in the world suffer the pain of samsara (轮回)? That is, birth, old age, and death, dying and being born again. Because these beings do not truly know, they are unable to escape the suffering of birth, old age, and death. Now I contemplate from what cause this suffering of old age and death arises, and from what condition this old age and death exist?' Having thought thus, I abandoned all clinging and observed with a focused mind. Having observed carefully, I then truly knew: 'Now this old age and death exists because of birth, and old age and death exists because of the condition of birth.' 'Having known this Dharma, I further contemplated: 'From what does birth arise, and from what condition does this Dharma of birth exist?' Having thought thus, I abandoned all clinging and observed with a focused mind. Having observed carefully, I then truly knew: 'Birth arises from being (bhava), and this Dharma of birth arises from the condition of being.' 'Having known this Dharma, I further contemplated: 'From what does being arise, and from what condition does this Dharma of being arise?' Having thought thus, I abandoned all clinging and observed with a focused mind. Having observed carefully, I then truly knew: 'Being arises from grasping (upādāna), and this Dharma of being arises from the condition of grasping.' 'Having known this Dharma, I further contemplated: 'From what does grasping arise, and from what condition does this Dharma of grasping arise?' Having thought thus, I abandoned all clinging and observed with a focused mind. Having observed carefully, I then truly knew: 'Grasping arises from craving (tanha), and this Dharma of grasping arises from the condition of craving.' --------------------------------------------------------------------------------
Chinese
“知此法已，又复思惟：‘爱何因有，复以何缘有此爱法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘爱因受有，复从受缘有此爱法。’ “知此法已，又复思惟：‘受何因有，复以何缘有此受法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘受因触有，复从触缘有此受法。’ “知此法已，又复思惟：‘触何因有，复以何缘有此触法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘触因六处有，复从六处缘有此触法。’ “知此法已，又复思惟：‘今此六处何因而有，复从何缘有六处法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘而彼六处因名色有，从名色缘有六处法。’ “知此法已，又复思惟：‘今此名色何因而有，复从何缘有此名色？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘而彼名色因识而有，复从识缘有名色法。’ “知此法已，又复思惟：‘识何因有，复以何缘有此识法？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘如是识法因名色有，从名色缘有此识法。唯此识缘能生诸行，由是名色缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有， 现代汉语译本 ‘知晓了这个法之后，又进一步思考：‘爱（Tanha）因何而生？又以什么为条件才能产生这种爱法？’这样思考之后，便远离各种攀缘，以坚定的心来观察。仔细观察之后，才如实地知道：‘爱因感受（Vedana）而生，又以感受为条件才能产生这种爱法。’ ‘知晓了这个法之后，又进一步思考：‘感受（Vedana）因何而生？又以什么为条件才能产生这种感受法？’这样思考之后，便远离各种攀缘，以坚定的心来观察。仔细观察之后，才如实地知道：‘感受因触（Sparsha）而生，又以触为条件才能产生这种感受法。’ ‘知晓了这个法之后，又进一步思考：‘触（Sparsha）因何而生？又以什么为条件才能产生这种触法？’这样思考之后，便远离各种攀缘，以坚定的心来观察。仔细观察之后，才如实地知道：‘触因六处（Shadayatana）而生，又以六处为条件才能产生这种触法。’ ‘知晓了这个法之后，又进一步思考：‘这六处（Shadayatana）因何而生？又以什么为条件才能产生六处法？’这样思考之后，便远离各种攀缘，以坚定的心来观察。仔细观察之后，才如实地知道：‘这六处因名色（Namarupa）而生，又以名色为条件才能产生六处法。’ ‘知晓了这个法之后，又进一步思考：‘这名色（Namarupa）因何而生？又以什么为条件才能产生这种名色？’这样思考之后，便远离各种攀缘，以坚定的心来观察。仔细观察之后，才如实地知道：‘这名色因识（Vijnana）而生，又以识为条件才能产生名色法。’ ‘知晓了这个法之后，又进一步思考：‘识（Vijnana）因何而生？又以什么为条件才能产生这种识法？’这样思考之后，便远离各种攀缘，以坚定的心来观察。仔细观察之后，才如实地知道：‘这种识法因名色而生，又以名色为条件才能产生这种识法。只有这个识的条件才能产生各种行为（行，Karma），由此名色缘于识，识缘于名色，名色缘于六处，六处缘于触，触缘于受，受缘于爱，爱缘于取（执取，grasping），取缘于有（存在，becoming）。’
English
English version ‘Having known this Dharma, he further contemplates: ‘What is the cause of craving (Tanha), and what is the condition for the arising of this Dharma of craving?’ Having thought thus, he abandons all clinging and observes with a concentrated mind. Having observed carefully, he truly knows: ‘Craving arises from feeling (Vedana), and this Dharma of craving arises from feeling as its condition.’ ‘Having known this Dharma, he further contemplates: ‘What is the cause of feeling (Vedana), and what is the condition for the arising of this Dharma of feeling?’ Having thought thus, he abandons all clinging and observes with a concentrated mind. Having observed carefully, he truly knows: ‘Feeling arises from contact (Sparsha), and this Dharma of feeling arises from contact as its condition.’ ‘Having known this Dharma, he further contemplates: ‘What is the cause of contact (Sparsha), and what is the condition for the arising of this Dharma of contact?’ Having thought thus, he abandons all clinging and observes with a concentrated mind. Having observed carefully, he truly knows: ‘Contact arises from the six sense bases (Shadayatana), and this Dharma of contact arises from the six sense bases as its condition.’ ‘Having known this Dharma, he further contemplates: ‘What is the cause of these six sense bases (Shadayatana), and what is the condition for the arising of the Dharma of the six sense bases?’ Having thought thus, he abandons all clinging and observes with a concentrated mind. Having observed carefully, he truly knows: ‘These six sense bases arise from name and form (Namarupa), and the Dharma of the six sense bases arises from name and form as its condition.’ ‘Having known this Dharma, he further contemplates: ‘What is the cause of this name and form (Namarupa), and what is the condition for the arising of this name and form?’ Having thought thus, he abandons all clinging and observes with a concentrated mind. Having observed carefully, he truly knows: ‘This name and form arises from consciousness (Vijnana), and the Dharma of name and form arises from consciousness as its condition.’ ‘Having known this Dharma, he further contemplates: ‘What is the cause of consciousness (Vijnana), and what is the condition for the arising of this Dharma of consciousness?’ Having thought thus, he abandons all clinging and observes with a concentrated mind. Having observed carefully, he truly knows: ‘This Dharma of consciousness arises from name and form, and this Dharma of consciousness arises from name and form as its condition. Only this condition of consciousness can give rise to all actions (Karma), hence name and form conditions consciousness, consciousness conditions name and form, name and form conditions the six sense bases, the six sense bases condition contact, contact conditions feeling, feeling conditions craving, craving conditions grasping (taking), grasping conditions becoming (existence).’ --------------------------------------------------------------------------------
Chinese
有缘生，生缘老死、忧、悲、苦、恼。是故一大苦蕴集。’ “知此法已，又复思惟：‘以何因故，得无老死？何法灭已，得老死灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘若无生法，即无老死。生法灭已，老死亦灭。’ “知此法已，又复思惟：‘何法若无，生法得无？何法灭已，生法得灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘若无有法，即无生法。有法若灭，生法亦灭。’ “知此法已，又复思惟：‘何法若无，有法不起？何法灭已，有法得灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘若无取法，有法即无。取法灭已，有法亦灭。’ “知此法已，又复思惟：‘何法若无，取法得无？何法灭已，取法得灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘若无爱法，即无取法。爱法灭已，取法亦灭。’ “知此法已，又复思惟：‘何法若无，得无爱法？何法灭已，爱法得灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘受法若无，爱法即无。受法灭已，爱法亦灭。’ “知此法已，又复思惟：‘何法若无，受法得无？何法灭已，受法得灭？’作是念已，离诸攀缘，定心观察。谛观 现代汉语译本： ‘因为有生，所以才有老死、忧愁、悲伤、痛苦、烦恼。因此，这巨大的苦蕴才得以聚集。’ ‘了解了这个道理后，我又进一步思考：‘因为什么原因，才能没有老死？什么法灭了，才能使老死灭除？’这样思考后，我远离各种攀缘，以坚定的心观察。仔细观察后，我如实地知道：‘如果没有生法，就没有老死。生法灭了，老死也灭了。’ ‘了解了这个道理后，我又进一步思考：‘什么法如果没有，生法就不能产生？什么法灭了，生法才能灭除？’这样思考后，我远离各种攀缘，以坚定的心观察。仔细观察后，我如实地知道：‘如果没有有(bhava)法，就没有生法。有法灭了，生法也灭了。’ ‘了解了这个道理后，我又进一步思考：‘什么法如果没有，有法就不能生起？什么法灭了，有法才能灭除？’这样思考后，我远离各种攀缘，以坚定的心观察。仔细观察后，我如实地知道：‘如果没有取(upadana)法，有法就没有。取法灭了，有法也灭了。’ ‘了解了这个道理后，我又进一步思考：‘什么法如果没有，取法就不能产生？什么法灭了，取法才能灭除？’这样思考后，我远离各种攀缘，以坚定的心观察。仔细观察后，我如实地知道：‘如果没有爱(tanha)法，就没有取法。爱法灭了，取法也灭了。’ ‘了解了这个道理后，我又进一步思考：‘什么法如果没有，爱法就不能产生？什么法灭了，爱法才能灭除？’这样思考后，我远离各种攀缘，以坚定的心观察。仔细观察后，我如实地知道：‘如果受(vedana)法没有，爱法就没有。受法灭了，爱法也灭了。’ ‘了解了这个道理后，我又进一步思考：‘什么法如果没有，受法就不能产生？什么法灭了，受法才能灭除？’这样思考后，我远离各种攀缘，以坚定的心观察。仔细观察
English
English version: 'With birth as condition, there is aging and death, sorrow, lamentation, pain, grief, and despair. Thus arises this entire mass of suffering.' 'Having known this, I further reflected: 'What is the cause of the non-existence of aging and death? With the cessation of what does aging and death cease?' Reflecting thus, abandoning all clinging, I observed with a concentrated mind. Observing carefully, I truly knew: 'If there is no birth, there is no aging and death. With the cessation of birth, aging and death also cease.' 'Having known this, I further reflected: 'If what does not exist, does birth not arise? With the cessation of what does birth cease?' Reflecting thus, abandoning all clinging, I observed with a concentrated mind. Observing carefully, I truly knew: 'If there is no being (bhava), there is no birth. With the cessation of being, birth also ceases.' 'Having known this, I further reflected: 'If what does not exist, does being not arise? With the cessation of what does being cease?' Reflecting thus, abandoning all clinging, I observed with a concentrated mind. Observing carefully, I truly knew: 'If there is no grasping (upadana), there is no being. With the cessation of grasping, being also ceases.' 'Having known this, I further reflected: 'If what does not exist, does grasping not arise? With the cessation of what does grasping cease?' Reflecting thus, abandoning all clinging, I observed with a concentrated mind. Observing carefully, I truly knew: 'If there is no craving (tanha), there is no grasping. With the cessation of craving, grasping also ceases.' 'Having known this, I further reflected: 'If what does not exist, does craving not arise? With the cessation of what does craving cease?' Reflecting thus, abandoning all clinging, I observed with a concentrated mind. Observing carefully, I truly knew: 'If there is no feeling (vedana), there is no craving. With the cessation of feeling, craving also ceases.' 'Having known this, I further reflected: 'If what does not exist, does feeling not arise? With the cessation of what does feeling cease?' Reflecting thus, abandoning all clinging, I observed with a concentrated mind. Observing carefully --------------------------------------------------------------------------------