T16n0713_貝多樹下思惟十二因緣經

大正藏第 16 冊 No. 0713 貝多樹下思惟十二因緣經

No. 713 [Nos. 714, 715]

貝多樹下思惟十二因緣經(亦名聞城十二因緣經)

吳月氏優婆塞支謙譯

聞如是：

一時佛在舍衛國，止祇樹給孤獨園。

是時佛告：「比丘！」比丘便應：「唯然。」比丘從佛聽。佛便說言：「諸比丘！我本未得佛道為菩薩時，爲念是：『咄！是世間極劇，為生、老、死，為往受但苦。當何時從老、死得要也？』

「諸比丘！便自思惟，得是意：『何以故有老死？亦何因緣復老死？』比丘！便念本，得應意：『生故為有老死，亦生因緣復老死。』

「比丘！便思惟念：『何以故為生？亦何因緣復生？』比丘！便自思惟案本念，便得是應意：『為有故生，亦因緣有復生。』

「比丘！便思惟，生是意：『何以故為有有？亦何因緣復有？』比丘！便思惟案本念，便生應是意：『為受故有有，亦受因緣復有。』

「比丘！便思惟：『是何以故受有？亦何因緣復受？』比丘！便案本念，得是應意：『為愛故受，亦愛因緣復受。』

「比丘！便思惟念：『何以故為愛有？亦何因緣復愛？』比丘！便思惟案本念，得要：『痛樂

【現代漢語翻譯】 現代漢語譯本 《貝多樹下思惟十二因緣經》(亦名《聞城十二因緣經》)

吳月氏優婆塞支謙譯

我聽聞是這樣的：

一時，佛陀在舍衛國（Śrāvastī），住在祇樹給孤獨園（Jetavana-anāthapindika-ārāma）。

這時，佛陀告訴比丘（bhikṣu）們：『比丘們！』比丘們回答：『是的，世尊。』比丘們聽從佛陀的教誨。佛陀便說道：『諸位比丘！我尚未證得佛道，還是菩薩（bodhisattva）的時候，曾經這樣想過：『唉！這世間真是太苦了，有生、老、死，總是要承受痛苦。什麼時候才能從老、死中解脫呢？』

『諸位比丘！我便自己思惟，得到了這樣的想法：『為什麼會有老死？又是什麼因緣導致老死？』比丘們！我便追溯根本，得到了相應的答案：『因為有生，所以有老死，也是因為生的因緣，所以有老死。』

『比丘們！我便思惟：『為什麼會有生？又是什麼因緣導致生？』比丘們！我便自己思惟，追溯根本，便得到了相應的答案：『因為有有，所以有生，也是因為有的因緣，所以有生。』

『比丘們！我便思惟，產生了這樣的想法：『為什麼會有有？又是什麼因緣導致有？』比丘們！我便思惟，追溯根本，便產生了相應的想法：『因為有受，所以有有，也是因為受的因緣，所以有有。』

『比丘們！我便思惟：『這是為什麼會有受？又是什麼因緣導致受？』比丘們！我便追溯根本，得到了相應的答案：『因為有愛，所以有受，也是因為愛的因緣，所以有受。』

『比丘們！我便思惟：『為什麼會有愛？又是什麼因緣導致愛？』比丘們！我便思惟，追溯根本，得到了要點：『痛樂

【English Translation】 English version The Sutra on Contemplating the Twelve Nidānas Under the Banyan Tree (Also Known as the Sutra on the Twelve Nidānas of Hearing the City)

Translated by Upāsaka Zhi Qian of the Yuezhi Kingdom of Wu

Thus have I heard:

At one time, the Buddha was in Śrāvastī, residing in the Jetavana-anāthapindika-ārāma.

At that time, the Buddha said to the bhikṣus: 'Bhikṣus!' The bhikṣus responded: 'Yes, Lord.' The bhikṣus listened to the Buddha. The Buddha then said: 'Bhikṣus! When I had not yet attained Buddhahood and was still a bodhisattva, I thought to myself: 'Alas! This world is extremely painful, with birth, old age, and death, always having to endure suffering. When will I be able to escape from old age and death?'

'Bhikṣus! I then contemplated myself and arrived at this thought: 'Why is there old age and death? And what is the cause and condition for old age and death?' Bhikṣus! I then traced back to the origin and obtained the corresponding answer: 'Because there is birth, there is old age and death; it is also because of the condition of birth that there is old age and death.'

'Bhikṣus! I then contemplated: 'Why is there birth? And what is the cause and condition for birth?' Bhikṣus! I then contemplated myself, tracing back to the origin, and obtained the corresponding answer: 'Because there is becoming (bhava), there is birth; it is also because of the condition of becoming that there is birth.'

'Bhikṣus! I then contemplated and generated this thought: 'Why is there becoming? And what is the cause and condition for becoming?' Bhikṣus! I then contemplated, tracing back to the origin, and generated the corresponding thought: 'Because there is feeling (vedanā), there is becoming; it is also because of the condition of feeling that there is becoming.'

'Bhikṣus! I then contemplated: 'Why is there feeling? And what is the cause and condition for feeling?' Bhikṣus! I then traced back to the origin and obtained the corresponding answer: 'Because there is craving (tṛṣṇā), there is feeling; it is also because of the condition of craving that there is feeling.'

'Bhikṣus! I then contemplated: 'Why is there craving? And what is the cause and condition for craving?' Bhikṣus! I then contemplated, tracing back to the origin, and obtained the key point: 'Pleasant feeling

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故愛，亦痛樂因緣復愛。』

「比丘！便思惟念：『何以痛樂有？亦何因緣痛樂復有？』比丘！便思惟案本念，得是應意：『更故痛樂有，亦更因緣痛樂復痛樂。』

「比丘！便思惟念：『何以故有更？亦何因緣復更？』比丘！便思惟案本念，便生應意：『六入故有更，亦六入因緣復更。』

「比丘！便思惟念：『何以故有六入？亦何因緣復有六入？』比丘！便思惟案本念，得是應意：『名像故有六入，亦名像因緣復有六入。』

「比丘！便思惟念：『何以故名像有？亦何因緣復有名像？』比丘！便思惟案本念，得是應意：『識故為名像有，亦識因緣復有名像。』

「比丘！便思惟念：『何以故有識？亦何因緣復有識？』比丘！便思惟案本念，有是應意：『名像故為有識，亦名像因緣復識。』

「比丘！便思惟，生是意：『是何等咄是識，還不復前在？名像因緣識，亦識因緣名像；名像因緣六入，六入因緣更；更因緣痛，痛因緣愛；愛因緣受，受因緣有；有因緣生，生因緣老死。憂、哭、苦、不可意愁，從是致有。如是但為從五陰，一切苦從習生。』

「比丘！便自思惟念：『何以故無有老死？亦何故老死滅盡？』比丘！便案本念思惟，得是應可意：『無有生亦不老死已

【現代漢語翻譯】 現代漢語譯本： 『因為愛，所以痛苦和快樂相互關聯，又產生愛。』

『比丘（Bhikkhu，佛教僧侶的稱謂）！你應該這樣思考：『痛苦和快樂是如何產生的？又是什麼因緣導致痛苦和快樂再次產生？』比丘！你應該追溯根源進行思考，就會明白：『因為感受（更）所以痛苦和快樂產生，也是因為感受的因緣，痛苦和快樂再次產生。』

『比丘！你應該這樣思考：『感受（更）是如何產生的？又是什麼因緣導致感受再次產生？』比丘！你應該追溯根源進行思考，就會自然明白：『因為六入（Salayatana，眼、耳、鼻、舌、身、意六種感覺器官）所以感受產生，也是因為六入的因緣，感受再次產生。』

『比丘！你應該這樣思考：『六入是如何產生的？又是什麼因緣導致六入再次產生？』比丘！你應該追溯根源進行思考，就會明白：『因為名色（Namarupa，精神和物質現象）所以六入產生，也是因為名色的因緣，六入再次產生。』

『比丘！你應該這樣思考：『名色是如何產生的？又是什麼因緣導致名色再次產生？』比丘！你應該追溯根源進行思考，就會明白：『因為識（Vijnana，意識）所以名色產生，也是因為識的因緣，名色再次產生。』

『比丘！你應該這樣思考：『識是如何產生的？又是什麼因緣導致識再次產生？』比丘！你應該追溯根源進行思考，就會明白：『因為名色所以識產生，也是因為名色的因緣，識再次產生。』

『比丘！你應該這樣思考，產生這樣的想法：『這所謂的識是什麼？它不會回到之前的狀態嗎？名色是識的因緣，識也是名色的因緣；名色是六入的因緣，六入是感受的因緣；感受是痛苦的因緣，痛苦是愛的因緣；愛是接受的因緣，接受是存在的因緣；存在是出生的因緣，出生是衰老和死亡的因緣。憂愁、哭泣、痛苦、不如意的悲傷，都是由此產生的。這樣看來，一切痛苦都是從五蘊（Skandha，色、受、想、行、識五種聚合）的習性中產生的。』

『比丘！你應該自己思考：『如何才能沒有衰老和死亡？又如何才能讓衰老和死亡完全滅盡？』比丘！你應該追溯根源進行思考，就會明白：『沒有出生，也就沒有衰老和死亡。』

【English Translation】 English version: 『Because of love, pain and pleasure are interconnected, and love arises again.』

『Bhikkhus (Buddhist monks)! You should contemplate thus: 『How does pain and pleasure arise? And what is the cause and condition for pain and pleasure to arise again?』 Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: 『Because of feeling (contact), pain and pleasure arise, and it is also because of the condition of feeling that pain and pleasure arise again.』

『Bhikkhus! You should contemplate thus: 『How does feeling (contact) arise? And what is the cause and condition for feeling to arise again?』 Bhikkhus! You should contemplate by tracing back to the origin, and you will naturally understand: 『Because of the six sense bases (Salayatana, the six sense organs: eyes, ears, nose, tongue, body, and mind), feeling arises, and it is also because of the condition of the six sense bases that feeling arises again.』

『Bhikkhus! You should contemplate thus: 『How do the six sense bases arise? And what is the cause and condition for the six sense bases to arise again?』 Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: 『Because of name and form (Namarupa, mental and physical phenomena), the six sense bases arise, and it is also because of the condition of name and form that the six sense bases arise again.』

『Bhikkhus! You should contemplate thus: 『How does name and form arise? And what is the cause and condition for name and form to arise again?』 Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: 『Because of consciousness (Vijnana), name and form arise, and it is also because of the condition of consciousness that name and form arise again.』

『Bhikkhus! You should contemplate thus: 『How does consciousness arise? And what is the cause and condition for consciousness to arise again?』 Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: 『Because of name and form, consciousness arises, and it is also because of the condition of name and form that consciousness arises again.』

『Bhikkhus! You should contemplate, and this thought will arise: 『What is this so-called consciousness? Does it not return to its previous state? Name and form are the condition for consciousness, and consciousness is also the condition for name and form; name and form are the condition for the six sense bases, and the six sense bases are the condition for feeling; feeling is the condition for pain, and pain is the condition for love; love is the condition for acceptance, and acceptance is the condition for existence; existence is the condition for birth, and birth is the condition for aging and death. Sorrow, weeping, pain, and unpleasant grief arise from this. Thus, all suffering arises from the habits of the five aggregates (Skandha, the five aggregates: form, feeling, perception, mental formations, and consciousness).』

『Bhikkhus! You should contemplate for yourselves: 『How can there be no aging and death? And how can aging and death be completely extinguished?』 Bhikkhus! You should contemplate by tracing back to the origin, and you will understand: 『Without birth, there is no aging and death.』

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，生盡，老死亦盡。』

「比丘！便自思惟念：『何以故不復生？亦何因緣復生盡？』比丘！便思惟案本念，生是應意：『有無是有者，便不復生；有盡，復生盡。』

「比丘！便思惟念：『何等無有為有無有？何等盡為復有盡？』諸比丘！便思惟案本念，自生應意：『受無有，便有無有；受已盡，便有盡。』

「諸比丘！便思惟念：『何等無有令受無有？亦何等盡令受盡？』諸比丘！便思惟案本念，得應意：『無有愛，亦無有受；愛已盡，便受盡。』

「諸比丘！便思惟念：『何無有為愛無有？何盡復是愛盡？』諸比丘！便思惟案本念，意生如應：『痛癢無有，便愛無有；痛癢盡，則愛盡。』

「諸比丘！便思惟念：『何等無有則痛癢無有？何等儘是痛癢盡？』便自思惟案本念，得是應：『更樂無有，則痛癢無有；更樂盡，復痛癢盡。』

「便復思惟念：『何等無有更樂無有？何等儘是更樂盡？』便復思惟念本，得應意：『六入無有，即更樂無有；六入盡，更樂盡。』

「便復思惟念：『何等無有六入無有？何等盡則六入盡？』便復思惟案本念，有是應意：『名像無有，則六入無有；名像盡，復六入盡。』

「便復思惟念：『何等無有為名像無有？何等盡複名像

【現代漢語翻譯】 現代漢語譯本： 『比丘（bhikkhu，佛教僧侶）！（如此一來，）生（jāti，出生）就終結了，衰老和死亡（jarāmaraṇa，老死）也就終結了。』

『比丘！你應該自己這樣思考：『為什麼不再有出生？又是什麼因緣導致了出生的終結？』比丘！你應該通過追溯根本原因來思考，得出這樣的結論：『如果「有」（bhava，存在）不存在，就不會再有出生；如果「有」終結了，出生也就終結了。』

『比丘！你應該思考：『什麼的不存在導致「有」的不存在？什麼的終結導致「有」的終結？』比丘！你應該通過追溯根本原因來思考，自然而然地得出這樣的結論：『如果「受」（vedanā，感受）不存在，「有」就不存在；如果「受」已經終結，「有」也就終結了。』

『比丘！你應該思考：『什麼的不存在導致「受」的不存在？又是什麼的終結導致「受」的終結？』比丘！你應該通過追溯根本原因來思考，得出這樣的結論：『如果沒有「愛」（taṇhā，渴愛），也就沒有「受」；如果「愛」已經終結，「受」也就終結了。』

『比丘！你應該思考：『什麼的不存在導致「愛」的不存在？什麼的終結導致「愛」的終結？』比丘！你應該通過追溯根本原因來思考，自然而然地得出這樣的結論：『如果「痛癢」（vedanā，苦樂感受）不存在，「愛」就不存在；如果「痛癢」終結了，那麼「愛」也就終結了。』

『比丘！你應該思考：『什麼的不存在導致「痛癢」的不存在？什麼終結導致「痛癢」的終結？』你應該通過追溯根本原因來思考，得出這樣的結論：『如果「更樂」（phassa，觸）不存在，那麼「痛癢」就不存在；如果「更樂」終結了，「痛癢」也就終結了。』

『你應該進一步思考：『什麼的不存在導致「更樂」的不存在？什麼終結導致「更樂」的終結？』你應該進一步追溯根本原因來思考，得出這樣的結論：『如果「六入」（saḷāyatana，六處）不存在，那麼「更樂」就不存在；如果「六入」終結了，「更樂」也就終結了。』

『你應該進一步思考：『什麼的不存在導致「六入」的不存在？什麼終結導致「六入」的終結？』你應該進一步通過追溯根本原因來思考，得出這樣的結論：『如果「名像」（nāmarūpa，名色）不存在，那麼「六入」就不存在；如果「名像」終結了，「六入」也就終結了。』

『你應該進一步思考：『什麼的不存在導致「名像」的不存在？什麼終結導致「名像」

【English Translation】 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'?

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盡？』便復思惟案本念，有是意應：『無有識，亦無有名像；識盡，複名像盡。』

「便復思惟念：『是何等無有則識無有？何等盡復識盡？』便復思惟案本念，得是應意：『無有殃種，識亦無有；殃種已盡，則識盡。』

「便復思惟念：『何等無有為殃種無有？何等盡為殃種盡？』便復思惟念本，得應意：『無有癡，亦無有殃種；癡已盡，則殃種盡；殃種已盡，識盡；識盡，名像盡；名像盡，六入盡；六入盡，更盡；更盡，痛癢盡；痛癢盡，愛盡；愛盡，成就盡；成就盡，有盡；有盡，生盡；生盡，老死盡，憂、愁、苦、不可意劇便盡。如是最無有量苦陰便盡。』」

佛告諸比丘：「彼時念是，以自得故道所。佛從是往，得便隨；已隨，便知老死，亦知老死習，亦知老死滅，亦知老死行令度。生亦爾，有亦爾，受亦爾，愛亦爾，痛癢亦爾，更亦爾，六入亦爾，名像亦爾，識亦爾，殃種亦爾。便知癡，亦知癡習本，亦知何癡盡，亦知受行令癡盡。譬，比丘！若人在空澤間、閑處行，便見故道、故有行者跡，人便隨跡；已隨跡，便見故城、好足園、好足饒樹、好足池、好足河、好山塹、亦好處熾饒園樂，便念是：『若我今往，當白王：「我為行在空澤間、閑處，便見故道、故人行處，便隨已，隨見故

【現代漢語翻譯】 現代漢語譯本：『盡嗎？』便又思惟，按照原本的思路去想，得出這樣的結論：『沒有識，也就沒有名像（nama-rupa，名稱和形態）；識滅盡，名像也滅盡。』

『便又思惟：『什麼不存在，識就不存在？什麼滅盡，識就滅盡？』便又思惟，按照原本的思路去想，得出這樣的結論：『沒有業（karma）的種子，識也就不存在；業的種子滅盡，識也就滅盡。』

『便又思惟：『什麼不存在，業的種子就不存在？什麼滅盡，業的種子就滅盡？』便又思惟原本的思路，得出這樣的結論：『沒有癡（ignorance），也就沒有業的種子；癡滅盡，業的種子就滅盡；業的種子滅盡，識就滅盡；識滅盡，名像就滅盡；名像滅盡，六入（six sense bases）就滅盡；六入滅盡，觸（contact）就滅盡；觸滅盡，感受（feeling）就滅盡；感受滅盡，愛（craving）就滅盡；愛滅盡，成就（becoming）就滅盡；成就滅盡，有（existence）就滅盡；有滅盡，生（birth）就滅盡；生滅盡，老死（old age and death）就滅盡，憂愁、痛苦、不如意的劇烈感受也就滅盡。這樣，最廣大的苦陰（aggregate of suffering）就滅盡了。』

佛陀告訴眾比丘：『那時，我這樣思考，因為自己證悟了道路。佛陀從這裡出發，證悟了道路；證悟了道路后，便知曉老死，也知曉老死的習性（origin），也知曉老死的滅盡，也知曉導致老死滅盡的修行方法。生也是這樣，有也是這樣，受也是這樣，愛也是這樣，感受也是這樣，觸也是這樣，六入也是這樣，名像也是這樣，識也是這樣，業的種子也是這樣。便知曉癡，也知曉癡的習性，也知曉什麼導致癡滅盡，也知曉通過修行可以使癡滅盡。』

『譬如，比丘們！如果有人在空曠的沼澤地、僻靜的地方行走，便看見古老的道路、過去行人的足跡，這個人便沿著足跡走；沿著足跡走，便看見古老的城池，有充足的花園，有充足茂盛的樹木，有充足的池塘，有充足的河流，有山丘和壕溝，也有充足繁榮的園林，便想：『如果我現在去，應當稟告國王：「我行走在空曠的沼澤地、僻靜的地方，便看見古老的道路、過去行人走過的地方，便沿著它走，看見了古老的城池……」』

【English Translation】 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..."'

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城、好足園、好足饒樹、好足池、好河、好山塹，亦好處熾饒園樂，可王居。」』王便取居。卻後稍嚴，稍增熾，多人饒。」

佛告諸比丘：「我亦如是，得故道所。佛本從是行者，我便隨；已隨，便知老死從所，亦知老死從聚，亦知老死何盡，亦知老死何行得度世；知生亦爾，知有亦爾，知受亦爾，知愛亦爾，知痛癢亦爾，知更亦爾，知六入亦爾，知名像亦爾，知識亦爾，知作行亦爾；知癡，亦知癡從生，亦知從何癡滅，亦知何行除癡度世。」

佛便告比丘、比丘尼、優婆塞、優婆夷：「若比丘為比丘如有應受行，便得道，不失道，能巧道。比丘尼亦爾，優婆塞亦爾，優婆夷亦爾。若諦受正行，便隨道，得道。能如應法行，如是無為行者，增多方至。」

天亦人已見佛說如是宜，比丘取著意，佛行者受。

貝多樹下思惟十二因緣經

【現代漢語翻譯】 現代漢語譯本： 『那裡有堅固的城墻、美好的足園（指令人滿意的花園）、茂盛的足饒樹（指數量充足且繁茂的樹木）、美好的足池（指令人滿意的池塘）、良好的河流、美好的山塹（指山間的溝壑），也有非常繁榮歡樂的園林，適合國王居住。』國王於是佔據了那裡。之後逐漸變得更加威嚴，更加繁榮，人口也更多了。

佛陀告訴眾比丘：『我也是這樣，得到了古道（指古老的道路）的處所。佛陀原本就是從這條道路行走的，我便跟隨；已經跟隨，便知道老死從何而來，也知道老死從聚集而來，也知道老死如何滅盡，也知道通過什麼修行可以度過世間；知道生也是這樣，知道有也是這樣，知道受也是這樣，知道愛也是這樣，知道痛癢也是這樣，知道更也是這樣，知道六入也是這樣，知道名像也是這樣，知道識也是這樣，知道作行也是這樣；知道癡（指愚癡），也知道癡從何而生，也知道從何處癡滅，也知道通過什麼修行可以去除愚癡，度過世間。』

佛陀便告訴比丘、比丘尼、優婆塞（指男居士）、優婆夷（指女居士）：『如果比丘像比丘那樣如法修行，便能得道，不失去道，能夠巧妙地運用道。比丘尼也是這樣，優婆塞也是這樣，優婆夷也是這樣。如果真實地接受並正確地修行，便能跟隨道，得到道。能夠如應如法地修行，像這樣無為地修行的人，會越來越多，最終到達彼岸。』

天人和人們已經見到佛陀說了這樣適宜的話，比丘們用心領會，佛陀的修行者們接受奉行。

在貝多樹下思惟十二因緣經

【English Translation】 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 (癡), 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.

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