| (derived from Charles D. Patton II trans.) | |
我聞如是： |
i have heard thus: |
一時，佛遊舍衛國，在勝林給孤 獨園。 |
One time, the Buddha traveled to the kingdom of Śrāvastī and stayed at Anāthapiṇḍada Park in Jeta Grove. |
爾時，世尊告諸比丘： |
At that time, the Bhagavān addressed the monks: |
「如王邊城七事 具足，四食豐饒，易不難得，是故王城不為 外敵破，唯除內自壞。 |
“Suppose a king’s border city is fully endowed with seven things and has an abundance of four foods that are easy and not difficult to obtain. Because of this, that king’s city is not defeated by outside enemies but only by internal sabotage. |
「云何王城七事具足？ |
“What are the seven things with which the king’s border city is fully endowed? |
謂王邊城造立樓櫓，築地使堅，不可毀壞， 為內安隱，制外怨敵，是謂王城一事具足。 |
(1) It means the king’s border city erects towers, ramming their beams into the ground to make them sturdy and indestructible. Those inside are made secure, and outside enemies are kept at bay. This is called the first thing with which the king’s city is fully endowed. |
復次，如王邊城掘鑿池壍，極使深廣，修備 可依，為內安隱，制外怨敵，是謂王城二事 具足。 |
(2)“Furthermore, suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside are made secure, and outside enemies are kept at bay. This is called the second thing with which the king’s city is fully endowed. |
復次，如王邊城周匝通道，開除平博， 為內安隱，制外怨敵，是謂王城三事具足。 |
(3)“Furthermore, suppose the king’s border city lays a road around it that’s cleared, level, and wide. Those inside are made secure, and outside enemies are kept at bay. This is called the third thing with which the king’s city is fully endowed. |
復次，如王邊城集四種軍力，象軍、馬軍、車 軍、步軍，為內安隱，制外怨敵，是謂王城四 事具足。 |
(4)“Furthermore, suppose the king’s border city gathers four kinds of troops: elephants, cavalry, charioteers, and infantry. Those inside are made secure, and outside enemies are kept at bay. This is called the fourth thing with which the king’s city is fully endowed. |
復次，如王邊城豫備軍器弓、矢、鉾、 戟，為內安隱，制外怨敵，是謂王城五事具 足。 |
(5)“Furthermore, suppose the king’s border city prepares military supplies, such as bows, arrows, spears, and pikes. Those inside are made secure, and outside enemies are kept at bay. This is called the fifth thing with which the king’s city is fully endowed. |
復次，如王邊城立守門大將，明略智辯， 勇毅奇謀，善則聽入，不善則禁，為內安隱， 制外怨敵，是謂王城六事具足。 |
(6)“Furthermore, suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside are made secure, and outside enemies are kept at bay. This is called the sixth thing with which the king’s city is fully endowed. |
復次，如王 邊城築立高墻，令極牢固，泥塗堊灑，為內 安隱，制外怨敵，是謂王城七事具足也。 |
(7)“Furthermore, suppose the king’s border city builds a high wall, making it quite strong and coating it with plaster. Those inside are made secure, and outside enemies are kept at bay. This is called the seventh thing with which the king’s city is fully endowed. |
「云 何王城四食豐饒，易不難得？ |
“What is the abundance of four foods in the king’s city, which are easy and not difficult to obtain? |
謂王邊城水草 樵木，資有豫備，為內安隱，制外怨敵，是謂 王城一食豐饒，易不難得。 |
(1) It means the king’s border city provides for a reserve of water, hay, and firewood. Those inside are made secure, and outside enemies are kept at bay. This is called the first abundance of food in the king’s city, which is easy and not difficult to obtain. |
復次，如王邊城多 收稻穀及儲畜麥，為內安隱，制外怨敵，是 謂王城二食豐饒，易不難得。 |
(2) “Furthermore, suppose the king’s border city harvests much rice and stockpiles barley. Those inside are made secure, and outside enemies are kept at bay. This is called the second abundance of food in the king’s city, which is easy and not difficult to obtain. |
復次，如王邊 城多積秥豆及大小豆，為內安隱，制外怨 敵，是謂王城三食豐饒，易不難得。 |
(3) “Furthermore, suppose the king’s border city stockpiles calabash beans, green grams, and lentils. Those inside are made secure, and outside enemies are kept at bay. This is called the third abundance of food in the king’s city, which is easy and not difficult to obtain. |
復次，如 王邊城畜酥油、蜜及甘蔗、餹、魚、鹽、脯肉，一切 具足，為內安隱，制外怨敵，是謂王城四 食豐饒，易不難得。 |
(4) “Furthermore, suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, and they are all plentiful. Those inside are made secure, and outside enemies are kept at bay. This is called the fourth abundance of food in the king’s city, which is easy and not difficult to obtain. |
如是王城七事具足，四 食豐饒，易不難得，不為外敵破，唯除內自 壞。 |
“Thus, the king’s city is fully endowed with seven things and has an abundance of four foods that are easy and not difficult to obtain. It is not defeated by outside enemies but only by internal sabotage. |
「如是，若聖弟子亦得七善法，逮四增上 心，易不難得。 |
“Thus, suppose a noble disciple also attains seven good qualities and acquires four progressive mental states that are easy and not difficult to attain. |
是故聖弟子不為魔王之所 得便，亦不隨惡不善之法，不為染污所染， 不復更受生也。 |
Because of this, King Māra doesn’t get an advantage over him, and the noble disciple doesn’t follow evil and unwholesome things. Not being stained by defilements, he’s no longer subject to birth. |
「云何聖弟子得七善法？ |
“What are the seven good qualities attained by the noble disciple? |
謂 聖弟子得堅固信，深著如來，信根已立，終 不隨外沙門、梵志，若天、魔、梵及餘世間，是謂 聖弟子得一善法。 |
(1) It means the noble disciple attains a resolute faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow outside mendicants and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the first good quality attained by the noble disciple. |
復次，聖弟子常行慚耻， 可慚知慚，惡不善法穢汙煩惱，受諸惡報， 造生死本，是謂聖弟子得二善法。 |
(2) “Furthermore, the noble disciple always conducts himself conscientiously. Being conscientious, he knows the shame of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the second good quality attained by the noble disciple. |
復次，聖 弟子常行羞愧，可愧知愧，惡不善法穢汙煩 惱，受諸惡報，造生死本，是謂聖弟子得三 善法。 |
(3) “Furthermore, the noble disciple always conducts himself with modesty. Being modest, he knows the embarrassment of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the third good quality attained by the noble disciple. |
復次，聖弟子常行精進，斷惡不善，修 諸善法，恒自起意，專一堅固，為諸善本，不 捨方便，是謂聖弟子得四善法。 |
(4) “Furthermore, the noble disciple always conducts himself with energy. He stops what’s evil and unwholesome and cultivates good qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the fourth good quality attained by the noble disciple. |
復次，聖弟子 廣學多聞，守持不忘，積聚博聞，所謂法者，初 善、中善、竟亦善，有義有文，具足清淨，顯現 梵行，如是諸法廣學多聞，翫習至千，意所 惟觀，明見深達，是謂聖弟子得五善法。 |
(5) “Furthermore, the noble disciple widely learns and is well-versed. He memorizes, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meanings and expressions perfectly and purely present the religious practice. He widely learns and is well-versed in such dharmas. He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with insight. This is called the fifth good quality attained by the noble disciple. |
復 次，聖弟子常行於念，成就正念，久所曾習， 久所曾聞，恒憶不忘，是謂聖弟子得六善 法。 |
(6) “Furthermore, the noble disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the sixth good quality attained by the noble disciple. |
復次，聖弟子修行智慧，觀興衰法，得如 此智，聖慧明達，分別曉了，以正盡苦，是謂聖 弟子得七善法也。 |
(7) “Furthermore, the noble disciple cultivates wisdom. He contemplates the law of arising and passing away, attaining the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the seventh good quality attained by the noble disciple. |
「云何聖弟子逮四增上 心，易不難得？ |
“How does a noble disciple acquire four progressive mental states, which are easy and not difficult to attain? |
謂聖弟子離欲、離惡不善之 法，有覺、有觀，離生喜樂，逮初禪成就遊，是 謂聖弟子逮初增上心，易不難得。 |
It means the noble disciple parts with desire and parts with evil or unwholesome things. With thought and investigation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first meditation. This is called the first progressive mental state acquired by the noble disciple, which is easy and not difficult to attain. |
復次，聖 弟子覺、觀已息，內靜、一心，無覺、無觀，定生喜 樂，逮第二禪成就遊，是謂聖弟子逮第二 增上心，易不難得。 |
“Furthermore, once the noble disciple’s thought and investigation have stopped, he possesses an inner stillness and unified mind without thought or investigation. This concentration produces joy and happiness, and he acquires the accomplishment of the second meditation. This is called the second progressive mental state acquired by the noble disciple, which is easy and not difficult to attain. |
復次，聖弟子離於喜欲， 捨無求遊，正念正智而身覺樂，謂聖所說、聖 所捨、念、樂住、空，逮第三禪成就遊，是謂聖 弟子逮第三增上心，易不難得。 |
“Furthermore, the noble disciple parts with joy and desire, and he is equanimous without further pursuit. With right mindfulness and right knowledge, he experiences happiness with the body that’s described by the nobles as the noble’s equanimity, mindfulness, happy abode, and emptiness. He acquires the accomplishment of the third meditation. This is called the third progressive mental state acquired by the noble disciple, which is easy and not difficult to attain. |
復次，聖弟子 樂滅、苦滅，喜憂本已滅，不苦不樂、捨、念、清淨， 逮第四禪成就遊，是謂聖弟子逮第四增上 心，易不難得。 |
“Furthermore, the noble disciple’s pleasure ceases and his pain ceases. The basis of joy and sorrow having ceased, he is neither discomforted nor delighted. Equanimous, mindful, and pure, he acquires the accomplishment of the fourth meditation. This is called the fourth progressive mental state acquired by the noble disciple, which is easy and not difficult to attain. |
「如是，聖弟子得七善法，逮四 增上心，易不難得。 |
“Thus does the noble disciple attain seven good qualities and acquire four progressive mental states that are easy and not difficult to attain. |
不為魔王之所得便， 亦不隨惡不善之法，不為染污所染，不復 更受生。 |
King Māra doesn’t get an advantage over him, and he doesn’t follow evil and unwholesome things. Not being stained by defilements, he’s no longer subject to birth. |
如王邊城造立樓櫓，築地使堅，不 可毀壞，為內安隱，制外怨敵。 |
“Suppose the king’s border city erects towers, ramming their beams into the ground to make them sturdy and indestructible. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子 得堅固信，深著如來，信根已立，終不隨外 沙門，梵志，若天、魔、梵及餘世間，是謂聖弟子 得信樓櫓，除惡不善，修諸善法也。 |
Thus, the noble disciple attains a resolute faith that’s deeply attached to the Tathāgata. Once he has established the faculty of faith, he will never follow outside mendicants and priests, nor gods, Māra, Brahmā, or any other worldly being. This is called the tower of faith attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊 城掘鑿池塹，極使深廣，修備可依，為內安 隱，制外怨敵。 |
“Suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行慚耻，可慚 知慚，惡不善法穢汙煩惱，受諸惡報，造生 死本，是謂聖弟子得慚池塹，除惡不善，修 諸善法也。 |
Thus, the noble disciple always conducts himself conscientiously. Being conscientious, he knows the shame of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the moat of conscience attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城周匝通道，開除平博， 為內安隱，制外怨敵。 |
“Suppose the king’s border city lays a road around it that’s cleared, level, and wide. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行羞 愧，可愧知愧，惡不善法穢污煩惱，受諸惡 報，造生死本，是謂聖弟子得愧平道，除惡 不善，修諸善法也。 |
Thus, the noble disciple always conducts himself with modesty. Being modest, he knows the embarrassment of evil and unwholesome qualities, defilements, and afflictions, which are the experience of evil’s consequences and create the basis of birth-and-death. This is called the level road of modesty attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城集四種軍 力，象軍、馬軍、車軍、步軍，為內安隱，制外怨 敵。 |
“Suppose the king’s border city gathers four kinds of troops: elephants, cavalry, charioteers, and infantry. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行精進，斷惡不善，修諸 善法，恒自起意，專一堅固，為諸善本，不捨 方便，是謂聖弟子得精進軍力，除惡不善， 修諸善法也。 |
Thus, the noble disciple always conducts himself with energy. He stops what’s evil and unwholesome and cultivates good qualities. He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort. This is called the military strength of energy attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城豫備軍器弓、矢、 鉾、戟，為內安隱，制外怨敵。 |
“Suppose the king’s border city prepares military supplies, such as bows, arrows, spears, and pikes. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子廣 學多聞，守持不忘，積聚博聞，所謂法者，初善、 中善、竟亦善，有義有文，具足清淨，顯現梵 行。 |
Thus, the noble disciple widely learns and is well-versed. He memorizes, doesn’t forget, and accumulates extensive learning about the Dharma that’s good in the beginning, good in the middle, and good in the end. Its meanings and expressions perfectly and purely present the religious practice. He widely learns and is well-versed in such dharmas. |
如是諸法廣學多聞，翫習至千，意所惟 觀，明見深達，是謂聖弟子得多聞軍器，除 惡不善，修諸善法也。 |
He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with insight. This is called the military supply of being well-versed attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城立守門大 將，明略智辯，勇毅奇謀，善則聽入，不善則禁， 為內安隱，制外怨敵。 |
“Suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd. He permits those who are good to enter and bars those who are not good. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子常行於 念，成就正念，久所曾習，久所曾聞，恒憶不 忘，是謂聖弟子得念守門大將，除惡不善， 修諸善法也。 |
Thus, the noble disciple always conducts himself with mindfulness. He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago. This is called the commander of mindfulness who guards the entrances that’s attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城築立高牆，令極牢 固，泥塗堊灑，為內安隱，制外怨敵。 |
“Suppose the king’s border city builds a high wall, making it quite strong and coating it with plaster. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖 弟子修行智慧，觀興衰法，得如此智，聖慧 明達，分別曉了，以正盡苦，是謂聖弟子得 智慧牆，除惡不善，修諸善法也。 |
Thus, the noble disciple cultivates wisdom. He contemplates the law of arising and passing away, attaining the noble wisdom and insight that accords with this knowledge. He discerns and comprehends it in order to correctly end suffering. This is called the wall of wisdom attained by the noble disciple, which removes what’s evil and unwholesome and cultivates good qualities. |
「如王邊城 水草樵木，資有豫備，為內安隱，制外怨敵。 |
“Suppose the king’s border city provides for a reserve of water, hay, and firewood. Those inside are made secure, and outside enemies are kept at bay. Thus, the noble disciple parts with desire and parts with evil or unwholesome things. |
如是，聖弟子離欲、離惡不善之法，有覺、有觀， 離生喜樂，逮初禪成就遊，樂住無乏，安隱 快樂，自致涅槃也。 |
With thought and investigation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally. |
「如王邊城多收稻穀及 儲畜麥，為內安隱，制外怨敵。 |
“Suppose the king’s border city harvests much rice and stockpiles barley. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟 子覺、觀已息，內靜、一心，無覺、無觀，定生喜 樂，逮第二禪成就遊，樂住無乏，安隱快樂，自 致涅槃也。 |
Thus, once the noble disciple’s thought and investigation have stopped, he possesses an inner stillness and unified mind without thought or investigation. This concentration produces joy and happiness, and he acquires the accomplishment of the second meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally. |
「如王邊城多積秥豆及大小豆， 為內安隱，制外怨敵。 |
“Suppose the king’s border city stockpiles calabash beans, green grams, and lentils. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子離於 喜欲，捨無求遊，正念正智而身覺樂，謂聖所 說、聖所捨、念、樂住、空，逮第三禪成就遊，樂住 無乏，安隱快樂，自致涅槃也。 |
Thus, the noble disciple parts with joy and desire, and he is equanimous without further pursuit. With right mindfulness and right knowledge, he experiences the happiness with the body that’s described by the nobles as the noble’s equanimity, mindfulness, happy abode, and emptiness. He acquires the accomplishment of the third meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally. |
「如王邊城畜 酥油、蜜及甘蔗、餹、魚、鹽、脯肉，一切充足，為 內安隱，制外怨敵。 |
“Suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, and they are all plentiful. Those inside are made secure, and outside enemies are kept at bay. |
如是，聖弟子樂滅、苦滅， 喜、憂本已滅，不苦不樂、捨、念、清淨，逮第四禪 成就遊，樂住無乏，安隱快樂，自致涅槃。」 |
Thus, the noble disciple’s pleasure ceases and his pain ceases. The basis of joy and sorrow having ceased, he is neither discomforted nor delighted. Equanimous, mindful, and pure, he acquires the accomplishment of the fourth meditation. He lives happily without want. Secure and happy, he brings about nirvāṇa naturally.” |
佛 說如是。 |
The Buddha spoke thus. |
彼諸比丘聞佛所說，歡喜奉行。 |
The monks who heard what the Buddha had taught rejoiced and handed it down. |
城喻經第三竟 （一千九百二字） |
Cheng Yu Jing No. 3 (1,922 words) |