T16n0715_佛說舊城喻經

大正藏第 16 冊 No. 0715 佛說舊城喻經

No. 715 [Nos. 713, 714]

佛說舊城喻經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大眾俱。

爾時佛告諸苾芻言：「苾芻！我于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。』

「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。』

「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。』

「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。』

【現代漢語翻譯】現代漢語譯本《佛說舊城喻經》

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯

如是我聞：

一時，佛陀在舍衛國（Śrāvastī）祇樹給孤獨園（Jetavana-anāthapindika-arama），與眾多弟子在一起。

當時，佛陀告訴各位比丘（bhiksu）說：『比丘們！我在過去尚未證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）時，獨自居住在一處，心中產生疑問：『什麼原因導致世間一切眾生承受輪迴之苦？也就是生、老、死，滅亡之後又再次出生。由於這些眾生不能如實地瞭解真相，所以不能脫離生、老、死之苦。我現在思考這老死之苦從何而來，又因何緣而有這老死？』這樣思考之後，我便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，我才如實地知道：『現在這老死是因生而有，又因生的緣故而有老死。』

『知道這個道理后，我又進一步思考：『生因何而有，又因何緣而有這生法？』這樣思考之後，我便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，我才如實地知道：『生因有（bhava）而起，又因有的緣故而生起這生法。』

『知道這個道理后，我又進一步思考：『有因何而起，又因何緣而生起這有法？』這樣思考之後，我便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，我才如實地知道：『有因取（upādāna）而起，又因取的緣故而生起這有法。』

『知道這個道理后，我又進一步思考：『取因何而有，又因何緣而有這取法？』這樣思考之後，我便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，我才如實地知道：『取因愛（tanha）而有，又因愛的緣故而有這取法。』

【English Translation】 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 (舍衛國), at the Jeta Grove Anāthapindika-arama (祇樹給孤獨園), together with a large assembly.

At that time, the Buddha told the bhiksus (苾芻) : 'Bhiksus! In the past, before I had attained Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, 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 (輪迴)? 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.'

「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。』

「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。』

「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。』

「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。』

「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。』

「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，

【現代漢語翻譯】現代漢語譯本『知曉了這個法之後，又進一步思考：『愛（Tanha）因何而生？又以什麼為條件才能產生這種愛法？』這樣思考之後，便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，才如實地知道：『愛因感受（Vedana）而生，又以感受為條件才能產生這種愛法。』『知曉了這個法之後，又進一步思考：『感受（Vedana）因何而生？又以什麼為條件才能產生這種感受法？』這樣思考之後，便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，才如實地知道：『感受因觸（Sparsha）而生，又以觸為條件才能產生這種感受法。』『知曉了這個法之後，又進一步思考：『觸（Sparsha）因何而生？又以什麼為條件才能產生這種觸法？』這樣思考之後，便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，才如實地知道：『觸因六處（Shadayatana）而生，又以六處為條件才能產生這種觸法。』『知曉了這個法之後，又進一步思考：『這六處（Shadayatana）因何而生？又以什麼為條件才能產生六處法？』這樣思考之後，便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，才如實地知道：『這六處因名色（Namarupa）而生，又以名色為條件才能產生六處法。』『知曉了這個法之後，又進一步思考：『這名色（Namarupa）因何而生？又以什麼為條件才能產生這種名色？』這樣思考之後，便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，才如實地知道：『這名色因識（Vijnana）而生，又以識為條件才能產生名色法。』『知曉了這個法之後，又進一步思考：『識（Vijnana）因何而生？又以什麼為條件才能產生這種識法？』這樣思考之後，便遠離各種攀緣，以堅定的心來觀察。仔細觀察之後，才如實地知道：『這種識法因名色而生，又以名色為條件才能產生這種識法。只有這個識的條件才能產生各種行為（行，Karma），由此名色緣于識，識緣于名色，名色緣於六處，六處緣于觸，觸緣于受，受緣于愛，愛緣于取（執取，grasping），取緣于有（存在，becoming）。』

【English Translation】 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).』

有緣生，生緣老死、憂、悲、苦、惱。是故一大苦蘊集。』

「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。』

「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。』

「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。』

「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。』

「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。』

「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

【現代漢語翻譯】現代漢語譯本：『因為有生，所以才有老死、憂愁、悲傷、痛苦、煩惱。因此，這巨大的苦蘊才得以聚集。』『瞭解了這個道理后，我又進一步思考：『因為什麼原因，才能沒有老死？什麼法滅了，才能使老死滅除？』這樣思考後，我遠離各種攀緣，以堅定的心觀察。仔細觀察后，我如實地知道：『如果沒有生法，就沒有老死。生法滅了，老死也滅了。』『瞭解了這個道理后，我又進一步思考：『什麼法如果沒有，生法就不能產生？什麼法滅了，生法才能滅除？』這樣思考後，我遠離各種攀緣，以堅定的心觀察。仔細觀察后，我如實地知道：『如果沒有有(bhava)法，就沒有生法。有法滅了，生法也滅了。』『瞭解了這個道理后，我又進一步思考：『什麼法如果沒有，有法就不能生起？什麼法滅了，有法才能滅除？』這樣思考後，我遠離各種攀緣，以堅定的心觀察。仔細觀察后，我如實地知道：『如果沒有取(upadana)法，有法就沒有。取法滅了，有法也滅了。』『瞭解了這個道理后，我又進一步思考：『什麼法如果沒有，取法就不能產生？什麼法滅了，取法才能滅除？』這樣思考後，我遠離各種攀緣，以堅定的心觀察。仔細觀察后，我如實地知道：『如果沒有愛(tanha)法，就沒有取法。愛法滅了，取法也滅了。』『瞭解了這個道理后，我又進一步思考：『什麼法如果沒有，愛法就不能產生？什麼法滅了，愛法才能滅除？』這樣思考後，我遠離各種攀緣，以堅定的心觀察。仔細觀察后，我如實地知道：『如果受(vedana)法沒有，愛法就沒有。受法滅了，愛法也滅了。』『瞭解了這個道理后，我又進一步思考：『什麼法如果沒有，受法就不能產生？什麼法滅了，受法才能滅除？』這樣思考後，我遠離各種攀緣，以堅定的心觀察。仔細觀察

【English Translation】 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

察已，乃如實知：『觸法若無，受法即無。觸法滅已，受法亦滅。』

「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。』

「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。』

「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。』

「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。』

「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

【現代漢語翻譯】現代漢語譯本觀察之後，如實地知道：『如果觸（Sparsha，感官接觸）不存在，那麼受（Vedana，感受）也就不存在。如果觸滅盡了，那麼受也滅盡了。』知道了這個法之後，又進一步思考：『什麼法不存在，觸也就不存在？什麼法滅盡了，觸也就能滅盡？』這樣思考之後，遠離各種攀緣，以堅定的心觀察。仔細觀察之後，如實地知道：『如果六處（Shadayatana，六根：眼、耳、鼻、舌、身、意）不存在，那麼觸也就不存在。如果六處滅盡了，那麼觸也滅盡了。』知道了這個法之後，又進一步思考：『什麼法不存在，六處也就不存在？什麼法滅盡了，六處也滅盡了？』這樣思考之後，遠離各種攀緣，以堅定的心觀察。仔細觀察之後，如實地知道：『如果名色（Namarupa，精神和物質）不存在，那麼六處也就不存在。如果名色滅盡了，那麼六處也滅盡了。』知道了這個法之後，又進一步思考：『什麼法不存在，名色也就不存在？什麼法滅盡了，名色也滅盡了？』這樣思考之後，遠離各種攀緣，以堅定的心觀察。仔細觀察之後，如實地知道：『如果識（Vijnana，意識）不存在，那麼名色也就不存在。如果識滅盡了，那麼名色也滅盡了。』知道了這個法之後，又進一步思考：『什麼法不存在，識也就不存在？什麼法滅盡了，識也滅盡了？』這樣思考之後，遠離各種攀緣，以堅定的心觀察。仔細觀察之後，如實地知道：『如果行（Samskara，業力）不存在，那麼識也就不存在。如果行滅盡了，那麼識也滅盡了。』知道了這個法之後，又進一步思考：『什麼法不存在，行也就不存在？什麼法滅盡了，行也滅盡了？』這樣思考之後，遠離各種攀緣，以堅定的心觀察。仔細觀察之後，如實地知道：『如果無明（Avidya，無知）不存在，那麼行也就不存在。如果無明滅盡了，那麼行也滅盡了。』由此，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（Trsna，渴愛）滅；愛滅

【English Translation】 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

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。』

「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！譬如有人慾遠所詣，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，心無厭舍。是人見已，即自思惟：『我今回還詣于本國，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，心無厭舍。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。履于諸佛舊所行道，被于諸佛所被舊甲，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

【現代漢語翻譯】現代漢語譯本：『則取滅（取：執取，滅：消滅）；取滅則有滅（有：存在，滅：消滅）；有滅則生滅（生：出生，滅：消滅）；生滅則老死、憂、悲、苦、惱滅。由是一大苦蘊滅。』

『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（Nirvana，佛教術語，指解脫生死輪迴的境界）之城。』』

佛復告言：『諸苾芻（Bhiksu，佛教術語，指出家修行的男性）：譬如有人慾遠所詣，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，心無厭舍。是人見已，即自思惟：『我今回還詣于本國，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，心無厭舍。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（Bhiksu，佛教術語，指出家修行的男性）！我亦如是。履于諸佛舊所行道，被于諸佛所被舊甲，行詣諸佛涅盤（Nirvana，佛教術語，指解脫生死輪迴的境界）舊城。諸苾芻（Bhiksu，佛教術語，指出家修行的男性）！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（Bhiksu，佛教術語，指出家修行的男性）！此八正道是即舊道，是即舊

【English Translation】 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

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。天上人間宣佈法化，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、宣佈，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

【現代漢語翻譯】現代漢語譯本：甲（指佛陀），這就是那座古老的城市。過去的佛也曾走過這條路，我也遵循著他們的足跡，才得以見到那老死聚集之處。因此，我證得了老死的寂滅，乃至觀見到生、有取、愛、受、觸、六處（眼、耳、鼻、舌、身、意六種感覺器官）、名色（精神和物質）、識（意識）等等都寂滅了。我又觀察到行的集起，也令行寂滅；行法寂滅后，無明（對真理的無知）也寂滅；無明寂滅后，就沒有什麼可以觀察的了。這時，我以自己的神通力成就了等正覺（無上正等正覺）。『諸位比丘（出家男子）！我所宣說的如此正法，你們要精勤努力，應當這樣學習，應當這樣修行，牢記在心並修習，成就各種梵行（清凈的行為）。在天上人間宣佈佛法教化，廣泛地為眾生帶來巨大的利益。乃至比丘尼（出家女子）、優婆塞（在家男居士）、優婆夷（在家女居士）、婆羅門（古印度僧侶階層）、外道尼乾子（其他宗教的修行者）等，也應當這樣修習、宣佈，廣泛地為眾生帶來巨大的利益。』當時，世尊說完這部經后，所有大眾聽聞佛所說，都信受奉行。佛說舊城喻經

【English Translation】 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