Chinese
察已，乃如实知：‘触法若无，受法即无。触法灭已，受法亦灭。’ “知此法已，又复思惟：‘何法若无，触法即无？何法灭已，触法得灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘六处若无，触法得无。六处灭已，触法亦灭。’ “知此法已，又复思惟：‘何法若无，六处得无？何法灭已，六处亦灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘名色若无，六处得无。名色灭已，六处亦灭。’ “知此法已，又复思惟：‘何法若无，名色得无？何法灭已，名色亦灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘识法若无，名色即无。识法灭已，名色亦灭。’ “知此法已，又复思惟：‘何法若无，识法得无？何法灭已，识法亦灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘行法若无，识法即无。行法若灭，识法亦灭。’ “知此法已，又复思惟：‘何法若无，行法得无？何法灭已，行法得灭？’作是念已，离诸攀缘，定心观察。谛观察已，乃如实知：‘无明若无，行法即无。无明灭已，行法亦灭。由是无明灭则行灭；行灭则识灭；识灭则名色灭；名色灭则六处灭；六处灭则触灭；触灭则受灭；受灭则爱灭；爱灭 现代汉语译本 观察之后，如实地知道：‘如果触（Sparsha，感官接触）不存在，那么受（Vedana，感受）也就不存在。如果触灭尽了，那么受也灭尽了。’ 知道了这个法之后，又进一步思考：‘什么法不存在，触也就不存在？什么法灭尽了，触也就能灭尽？’这样思考之后，远离各种攀缘，以坚定的心观察。仔细观察之后，如实地知道：‘如果六处（Shadayatana，六根：眼、耳、鼻、舌、身、意）不存在，那么触也就不存在。如果六处灭尽了，那么触也灭尽了。’ 知道了这个法之后，又进一步思考：‘什么法不存在，六处也就不存在？什么法灭尽了，六处也灭尽了？’这样思考之后，远离各种攀缘，以坚定的心观察。仔细观察之后，如实地知道：‘如果名色（Namarupa，精神和物质）不存在，那么六处也就不存在。如果名色灭尽了，那么六处也灭尽了。’ 知道了这个法之后，又进一步思考：‘什么法不存在，名色也就不存在？什么法灭尽了，名色也灭尽了？’这样思考之后，远离各种攀缘，以坚定的心观察。仔细观察之后，如实地知道：‘如果识（Vijnana，意识）不存在，那么名色也就不存在。如果识灭尽了，那么名色也灭尽了。’ 知道了这个法之后，又进一步思考：‘什么法不存在，识也就不存在？什么法灭尽了，识也灭尽了？’这样思考之后，远离各种攀缘，以坚定的心观察。仔细观察之后，如实地知道：‘如果行（Samskara，业力）不存在，那么识也就不存在。如果行灭尽了，那么识也灭尽了。’ 知道了这个法之后，又进一步思考：‘什么法不存在，行也就不存在？什么法灭尽了，行也灭尽了？’这样思考之后，远离各种攀缘，以坚定的心观察。仔细观察之后，如实地知道：‘如果无明（Avidya，无知）不存在，那么行也就不存在。如果无明灭尽了，那么行也灭尽了。’由此，无明灭则行灭；行灭则识灭；识灭则名色灭；名色灭则六处灭；六处灭则触灭；触灭则受灭；受灭则爱（Trsna，渴爱）灭；爱灭
English
English version Having observed, he truly knows: 'If Sparsha (sensory contact) does not exist, then Vedana (feeling) does not exist. When Sparsha ceases, Vedana also ceases.' Having known this Dharma, he further contemplates: 'What Dharma not existing, does Sparsha not exist? What Dharma ceasing, does Sparsha cease?' Having thought thus, abandoning all clinging, he observes with a concentrated mind. Having observed carefully, he truly knows: 'If Shadayatana (the six sense bases: eye, ear, nose, tongue, body, and mind) does not exist, then Sparsha does not exist. When Shadayatana ceases, Sparsha also ceases.' Having known this Dharma, he further contemplates: 'What Dharma not existing, does Shadayatana not exist? What Dharma ceasing, does Shadayatana cease?' Having thought thus, abandoning all clinging, he observes with a concentrated mind. Having observed carefully, he truly knows: 'If Namarupa (name and form, mind and matter) does not exist, then Shadayatana does not exist. When Namarupa ceases, Shadayatana also ceases.' Having known this Dharma, he further contemplates: 'What Dharma not existing, does Namarupa not exist? What Dharma ceasing, does Namarupa cease?' Having thought thus, abandoning all clinging, he observes with a concentrated mind. Having observed carefully, he truly knows: 'If Vijnana (consciousness) does not exist, then Namarupa does not exist. When Vijnana ceases, Namarupa also ceases.' Having known this Dharma, he further contemplates: 'What Dharma not existing, does Vijnana not exist? What Dharma ceasing, does Vijnana cease?' Having thought thus, abandoning all clinging, he observes with a concentrated mind. Having observed carefully, he truly knows: 'If Samskara (volitional formations) does not exist, then Vijnana does not exist. When Samskara ceases, Vijnana also ceases.' Having known this Dharma, he further contemplates: 'What Dharma not existing, do Samskara not exist? What Dharma ceasing, do Samskara cease?' Having thought thus, abandoning all clinging, he observes with a concentrated mind. Having observed carefully, he truly knows: 'If Avidya (ignorance) does not exist, then Samskara does not exist. When Avidya ceases, Samskara also ceases.' Thus, with the cessation of Avidya, Samskara ceases; with the cessation of Samskara, Vijnana ceases; with the cessation of Vijnana, Namarupa ceases; with the cessation of Namarupa, Shadayatana ceases; with the cessation of Shadayatana, Sparsha ceases; with the cessation of Sparsha, Vedana ceases; with the cessation of Vedana, Trsna (craving) ceases; with the cessation of craving --------------------------------------------------------------------------------
Chinese
则取灭；取灭则有灭；有灭则生灭；生灭则老死、忧、悲、苦、恼灭。由是一大苦蕴灭。’ “一一了知如是法已，又复思惟：‘我今已履佛所行道，已被昔人所被之甲，已到昔人涅盘之城。’” 佛复告言：“诸苾刍！譬如有人欲远所诣，即履昔人所行之道，又被昔人所被之甲，乃寻昔人旧所都城。或行深山，或行旷野，行之不已，到彼旧城。其城广大，乃是往昔王之所都。而此都城严丽依然。池沼、园苑皆悉殊好。人之见者，心无厌舍。是人见已，即自思惟：‘我今回还诣于本国，具以斯事上奏于王。’既至本国，即奏王曰：‘大王当知！我被昔人所被之甲，乃履昔人所行之道。或行深山，或行旷野，行之不已，到一旧城。其城广大，乃是往昔王之都聚。而彼城隍严丽依然。池沼、园苑皆悉殊好。人所见者，心无厌舍。大王宜应往彼都止。’王闻语已，即允所奏，乃与臣佐寻都彼城。而彼都城由王居止，转更严丽，人民炽盛，丰乐倍常。 “诸苾刍！我亦如是。履于诸佛旧所行道，被于诸佛所被旧甲，行诣诸佛涅盘旧城。诸苾刍！何谓旧道？何谓旧甲？何谓旧城？即是过去诸佛所行八正之道。所谓：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸苾刍！此八正道是即旧道，是即旧 现代汉语译本： ‘则取灭（取：执取，灭：消灭）；取灭则有灭（有：存在，灭：消灭）；有灭则生灭（生：出生，灭：消灭）；生灭则老死、忧、悲、苦、恼灭。由是一大苦蕴灭。’ ‘一一了知如是法已，又复思惟：‘我今已履佛所行道，已被昔人所被之甲，已到昔人涅盘（Nirvana，佛教术语，指解脱生死轮回的境界）之城。’’ 佛复告言：‘诸苾刍（Bhiksu，佛教术语，指出家修行的男性）：譬如有人欲远所诣，即履昔人所行之道，又被昔人所被之甲，乃寻昔人旧所都城。或行深山，或行旷野，行之不已，到彼旧城。其城广大，乃是往昔王之所都。而此都城严丽依然。池沼、园苑皆悉殊好。人之见者，心无厌舍。是人见已，即自思惟：‘我今回还诣于本国，具以斯事上奏于王。’既至本国，即奏王曰：‘大王当知！我被昔人所被之甲，乃履昔人所行之道。或行深山，或行旷野，行之不已，到一旧城。其城广大，乃是往昔王之都聚。而彼城隍严丽依然。池沼、园苑皆悉殊好。人所见者，心无厌舍。大王宜应往彼都止。’王闻语已，即允所奏，乃与臣佐寻都彼城。而彼都城由王居止，转更严丽，人民炽盛，丰乐倍常。 ‘诸苾刍（Bhiksu，佛教术语，指出家修行的男性）！我亦如是。履于诸佛旧所行道，被于诸佛所被旧甲，行诣诸佛涅盘（Nirvana，佛教术语，指解脱生死轮回的境界）旧城。诸苾刍（Bhiksu，佛教术语，指出家修行的男性）！何谓旧道？何谓旧甲？何谓旧城？即是过去诸佛所行八正之道。所谓：正见、正思惟、正语、正业、正命、正精进、正念、正定。诸苾刍（Bhiksu，佛教术语，指出家修行的男性）！此八正道是即旧道，是即旧
English
English version: 'Then grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; with the cessation of birth, old age, death, sorrow, grief, suffering, and despair cease. Thus, the entire mass of suffering ceases.' 'Having fully understood these teachings, he further contemplates: 'I have now walked the path walked by the Buddhas, I have donned the armor donned by those of old, I have reached the city of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) of those of old.' The Buddha further said: 'Monks (Bhiksu, a Buddhist term referring to a male monastic)! Suppose a person wishes to travel far, he treads the path walked by those of old, and dons the armor donned by those of old, and seeks the old capital city of those of old. Whether he travels through deep mountains or across vast wildernesses, he continues without ceasing until he reaches that old city. That city is vast, and it was once the capital of a king of old. And this capital city remains magnificent and beautiful. Its ponds and gardens are all exceedingly fine. Those who see it are never weary of it. Having seen it, this person thinks to himself: 'I shall now return to my own country and report all these things to the king.' Having reached his country, he reports to the king, saying: 'Your Majesty should know! I donned the armor donned by those of old, and I trod the path walked by those of old. Whether I traveled through deep mountains or across vast wildernesses, I continued without ceasing until I reached an old city. That city is vast, and it was once the capital of a king of old. And that city's walls remain magnificent and beautiful. Its ponds and gardens are all exceedingly fine. Those who see it are never weary of it. Your Majesty should go and reside in that city.' Having heard these words, the king agrees to the report and, together with his ministers and aides, seeks out that city. And that capital city, by the king's residence, becomes even more magnificent and beautiful, its people flourish, and its prosperity is doubled. 'Monks (Bhiksu, a Buddhist term referring to a male monastic)! I am also like that. I tread the old path walked by the Buddhas, I don the old armor donned by the Buddhas, and I travel to the old city of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death) of the Buddhas. Monks (Bhiksu, a Buddhist term referring to a male monastic)! What is the old path? What is the old armor? What is the old city? It is the Noble Eightfold Path walked by the Buddhas of the past. Namely: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. Monks (Bhiksu, a Buddhist term referring to a male monastic)! This Noble Eightfold Path is the old path, it is the old --------------------------------------------------------------------------------
Chinese
甲，是即旧城。先佛所行，我亦履践，乃可得见彼老死集。是故我证得老死灭乃至观见生、有取、爱、受、触、六处、名色、识等皆灭。又观行集，亦令行灭；行法灭已，无明亦灭；无明灭已，即无所观。是时我以自神通力成等正觉。 “诸苾刍！我所宣说如是正法，汝等精勤，应如是学，应如是行，记念修习，成诸梵行。天上人间宣布法化，广为众生作大利益。乃至苾刍尼、优婆塞、优婆夷、婆罗门、外道尼乾子等，亦应如是修习、宣布，广为众生作大利益。” 尔时世尊说是经已，一切大众闻佛所说，信受奉行。 佛说旧城喻经 现代汉语译本： 甲（指佛陀），这就是那座古老的城市。过去的佛也曾走过这条路，我也遵循着他们的足迹，才得以见到那老死聚集之处。因此，我证得了老死的寂灭，乃至观见到生、有取、爱、受、触、六处（眼、耳、鼻、舌、身、意六种感觉器官）、名色（精神和物质）、识（意识）等等都寂灭了。我又观察到行的集起，也令行寂灭；行法寂灭后，无明（对真理的无知）也寂灭；无明寂灭后，就没有什么可以观察的了。这时，我以自己的神通力成就了等正觉（无上正等正觉）。 ‘诸位比丘（出家男子）！我所宣说的如此正法，你们要精勤努力，应当这样学习，应当这样修行，牢记在心并修习，成就各种梵行（清净的行为）。在天上人间宣布佛法教化，广泛地为众生带来巨大的利益。乃至比丘尼（出家女子）、优婆塞（在家男居士）、优婆夷（在家女居士）、婆罗门（古印度僧侣阶层）、外道尼乾子（其他宗教的修行者）等，也应当这样修习、宣布，广泛地为众生带来巨大的利益。’ 当时，世尊说完这部经后，所有大众听闻佛所说，都信受奉行。 佛说旧城喻经
English
English version: ‘A (referring to the Buddha), this is that ancient city. The Buddhas of the past also walked this path, and I followed in their footsteps, and was able to see that place where old age and death gather. Therefore, I attained the cessation of old age and death, and even observed that birth, existence, grasping, craving, feeling, contact, the six sense bases (eye, ear, nose, tongue, body, and mind), name and form (mind and matter), consciousness, etc., all cease. I also observed the arising of volitional formations, and also caused volitional formations to cease; when the law of volitional formations ceases, ignorance also ceases; when ignorance ceases, there is nothing to observe. At that time, I attained complete and perfect enlightenment (Anuttara-samyak-sambodhi) through my own supernormal powers.’ ‘Monks (Bhikkhus)! This true Dharma that I have proclaimed, you should diligently strive, you should learn in this way, you should practice in this way, remember and cultivate it, and accomplish all kinds of pure conduct (Brahmacharya). Proclaim the Dharma and teachings in the heavens and in the human realm, and widely bring great benefits to sentient beings. Even nuns (Bhikkhunis), laymen (Upasakas), laywomen (Upasikas), Brahmins, non-Buddhist Niganthas (ascetics of other religions), etc., should also cultivate and proclaim in this way, and widely bring great benefits to sentient beings.’ At that time, after the World Honored One finished speaking this sutra, all the assembly heard what the Buddha said, and accepted it with faith and practiced accordingly. The Sutra of the Parable of the Old City Spoken by the Buddha --------------------------------------------------------------------------------