From:
中阿含經 3 Medium Discourses 3
城喩經 The City Parable
我聞如是： Thus I have heard:
一時，佛遊舍衛國，在勝林給孤獨園。 One time, the Buddha traveled to the country of Śrāvastī and stayed at Anāthapiṇḍada’s Park in Jeta’s Grove.
爾時，世尊告諸比丘： It was then that the Bhagavān addressed the monks,
「如王邊城七事具足四食豐饒易不難得。 “Suppose a king’s border city is supplied with seven things and has an abundance of four foods that are easy and not difficult to obtain.
是故，王城不爲外敵破，唯除内自壞。 Because of this, that king’s city won’t be defeated by external enemies but only by internal sabotage.
「云何王城七事具足。 “What are the seven things with which that king’s border city is supplied?
謂王邊城造立樓櫓，築地，使堅不可毀壞。 The king’s border city erects a tower, building it on ground that makes it sturdy and indestructible.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城一事具足。 This is called the first thing with which the king’s city is supplied.
「復次，如王邊城掘鑿池塹，極使深廣，修備可依。 “Furthermore, suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城二事具足。 This is called the second thing with which the king’s city is supplied.
「復次，如王邊城周匝通道開除，平，博。 “Furthermore, suppose the king’s border city makes a path around it that’s cleared, level, and wide.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城三事具足。 This is called the third thing with which the king’s city is supplied.
「復次，如王邊城集四種軍力，象軍，馬軍，車軍，歩軍。 “Furthermore, suppose the king’s border city gathers a fourfold army of elephant troops, horse troops, chariot troops, and foot troops.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城四事具足。 This is called the fourth thing with which the king’s city is supplied.
「復次，如王邊城豫備軍器弓，矢，鉾，戟。 “Furthermore, suppose the king’s border city prepares armaments, such as bows, arrows, spears, and pikes.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城五事具足。 This is called the fifth thing with which the king’s city is supplied.
「復次，如王邊城立守門大將明略，智辯，勇毅，奇謀。 “Furthermore, suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd.
善則聽入，不善則禁。 He permits those who are good to enter and bars those who are not good.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城六事具足。 This is called the sixth thing with which the king’s city is supplied.
「復次，如王邊城築立高墻，令極牢固，泥塗堊灑。 “Furthermore, suppose the king’s border city builds a high wall, making it quite strong and coating it with whitewash.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城七事具足也。 This is called the seventh thing with which the king’s city is supplied.
「云何王城四食豐饒，易不難得。 “Which four foods are abundant in that king’s city, which are easy and not difficult to obtain?
謂王邊城水，草，樵木，資有豫備。 The king’s border city provides for a reserve of water, hay, and firewood.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城一食豐饒，易不難得。 This is called the first food that’s abundant 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。 “Furthermore, suppose the king’s border city harvests much rice and stockpiles barley.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城二食豐饒，易不難得。 This is called the second food that’s abundant 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。 “Furthermore, suppose the king’s border city stockpiles calabash beans, green grams, and lentils.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城三食豐饒，易不難得。 This is called the third food that’s abundant 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。 “Furthermore, suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, all of which are plentiful.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
是謂王城四食豐饒，易不難得。 This is called the fourth food that’s abundant 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。 “Thus, the king’s city is supplied with seven things and has an abundance of four foods that are easy and not difficult to obtain.
不爲外敵破，唯除内自壞。 It won’t be defeated by external enemies but only by internal sabotage.
「如是，若聖弟子亦得七善法，逮四増上心，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，聖弟子不爲魔王之所得便，亦不隨惡不善之法。 Because of this, King Māra won’t get an advantage over him, and the noble disciple doesn’t follow bad and unskillful things.
不爲染汚所染，不復更受生也。 Not being stained by defilements, he’ll no longer be 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。 The noble disciple attains a resolute faith that’s deeply attached to the Tathāgata.
信根已立，終不隨外沙門梵志，若天，魔，梵，及餘世間。 Once the faculty of faith is established, he will never follow outside ascetics and priests, nor gods, Māra, Brahmā, or any other worldly being.
是謂聖弟子得一善法。 This is called the first good quality attained by the noble disciple.
「復次，聖弟子常行慚耻。 “Furthermore, the noble disciple always conducts himself conscientiously.
可慚，知慚惡不善法，穢汙，煩惱，受諸惡報，造生死本。 Being conscientious, he knows the shame of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth-and-death.
是謂聖弟子得二善法。 This is called the second good quality attained by the noble disciple.
「復次，聖弟子常行羞愧。 “Furthermore, the noble disciple always conducts himself with modesty.
可愧，知愧惡不善法，穢汙，煩惱，受諸惡報，造生死本。 Being modest, he knows the embarrassment of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth-and-death.
是謂聖弟子得三善法。 This is called the third good quality attained by the noble disciple.
「復次，聖弟子常行精進。 “Furthermore, the noble disciple always conducts himself with energy.
斷惡不善，修諸善法。 He stops what’s bad and unskillful and cultivates good qualities.
恒自起意，專一，堅固，爲諸善本，不捨方便。 He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort.
是謂聖弟子得四善法。 This is called the fourth good quality attained by the noble disciple.
「復次，聖弟子廣學，多聞。 “Furthermore, the noble disciple widely learns and is well-versed.
守持，不忘，積聚，博聞所謂法者，初善，中善，竟亦善。 He retains, 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.
有義有文具足清淨顯現梵行。 Its content and expression perfectly and purely present the religious practice.
如是諸法廣學，多聞。 He widely learns and is well-versed in such things.
翫習至千，意所惟觀，明見深達。 He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with clear vision.
是謂聖弟子得五善法。 This is called the fifth good quality attained by the noble disciple.
「復次，聖弟子常行於念。 “Furthermore, the noble disciple always conducts himself with mindfulness.
成就正念，久所曾習，久所曾聞，恒憶不忘。 He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago.
是謂聖弟子得六善法。 This is called the sixth good quality attained by the noble disciple.
「復次，聖弟子修行智慧。 “Furthermore, the noble disciple cultivates wisdom.
觀興衰法，得如此智聖慧明達。 He observes the law of rise and decline and attains the noble wisdom and insight that accords with this knowledge.
分別，曉了以正盡苦。 He discerns and comprehends it in order to correctly end suffering.
是謂聖弟子得七善法也。 This is called the seventh good quality attained by the noble disciple.
「云何聖弟子逮四増上心，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。 The noble disciple parts with desire and bad and unskillful things.
有覺有觀，離生喜樂，逮初禪成就遊。 With perception and contemplation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first dhyāna.
是謂聖弟子逮初増上心，易不難得。 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，内靜一心。 “Furthermore, once perception and contemplation have stopped, the noble disciple has an inner stillness and unified mind.
無覺無觀，定生喜樂，逮第二禪成就遊。 Without perception or contemplation, this concentration produces joy and happiness, and he acquires the accomplishment of the second dhyāna.
是謂聖弟子逮第二増上心，易不難得。 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。 “Furthermore, the noble disciple parts with joy and desire, and he arrives at equanimity and pursues nothing.
正念正智而身覺樂，謂聖所説聖所捨，念，樂住，空，逮第三禪成就遊。 With right mindfulness and right knowledge, he personally experiences the happiness which is described by noble people as the noble equanimity, mindfulness, happy abiding, and emptiness, and he acquires the accomplishment of the third dhyāna.
是謂聖弟子逮第三増上心，易不難得。 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。 “Furthermore, the noble disciple’s pleasure ceases and his pain ceases.
喜憂本已滅，不苦不樂 The basis of joy and sorrow having ceased, he is neither discomforted nor delighted.
捨，念，清淨，逮第四禪成就遊。 Equanimous, mindful, and pure, he acquires the accomplishment of the fourth dhyāna.
是謂聖弟子逮第四増上心，易不難得。 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，逮四増上心，易不難得。 “Thus, the noble disciple attains seven good qualities and acquires four progressive mental states that are easy and not difficult to attain.
不爲魔王之所得便，亦不隨惡不善之法。 King Māra won’t get an advantage over him, and he doesn’t follow bad and unskillful things.
不爲染汚所染，不復更受生。 Not being stained by defilements, he’ll no longer be subject to birth.
「如王邊城造立樓櫓，築地，使堅不可毀壞。 “Suppose the king’s border city erects a tower, building it on ground that makes it sturdy and indestructible.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子得堅固信，深著如來。 Thus, the noble disciple attains a resolute faith that’s deeply attached to the Tathāgata.
信根已立，終不隨外沙門梵志，若天，魔，梵，及餘世間。 Once the faculty of faith is established, he will never follow outside ascetics and priests, nor gods, Māra, Brahmā, or any other worldly being.
是謂聖弟子得信樓櫓，除惡不善，修諸善法也。 This is called the noble disciple attaining the tower of faith, which removes what’s bad and unskillful and cultivates good qualities.
「如王邊城掘鑿池塹，極使深廣，修備可依。 “Suppose the king’s city digs a moat, making it quite deep and wide, and it’s maintained dependably.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子常行慚恥。 Thus, the noble disciple always conducts himself conscientiously.
可慚，知慚惡不善法，穢汙，煩惱，受諸惡報，造生死本。 Being conscientious, he knows the shame of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth-and-death.
是謂聖弟子得慚池塹，除惡不善，修諸善法也。 This is called the noble disciple attaining the moat of conscience, which removes what’s bad and unskillful and cultivates good qualities.
「如王邊城周匝通道，開除，平，博。 “Suppose the king’s border city makes a path around it that’s cleared, level, and wide.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子常行羞愧。 Thus, the noble disciple always conducts himself with modesty.
可愧，知愧惡不善法，穢汚，煩惱，受諸惡報，造生死本。 Being modest, he knows the embarrassment of bad and unskillful qualities, defilements, and afflictions, which bring bad consequences and create the basis of birth-and-death.
是謂聖弟子得愧平道。除惡不善。修諸善法也。 This is called the noble disciple attaining the level road of modesty, which removes what’s bad and unskillful and cultivates good qualities.
「如王邊城集四種軍力，象軍，馬軍，車軍，歩軍。 “Suppose the king’s border city gathers a fourfold army of elephant troops, horse troops, chariot troops, and foot troops.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子常行精進。 Thus, the noble disciple always conducts himself with energy.
斷惡不善，修諸善法。 He stops what’s bad and unskillful and cultivates good qualities.
恒自起意，專一，堅固，爲諸善本，不捨方便。 He constantly motivates himself to be focused and resolute, making roots of goodness and not abandoning the effort.
是謂聖弟子得精進軍力，除惡不善，修諸善法也。 This is called the noble disciple attaining the army of energy, which removes what’s bad and unskillful and cultivates good qualities.
「如王邊城豫備軍器弓，矢，鉾，戟。 “Suppose the king’s border city prepares armaments, such as bows, arrows, spears, and pikes.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子廣學，多聞。 Thus, the noble disciple widely learns and is well-versed.
守持，不忘，積聚，博聞所謂法者，初善，中善，竟亦善。 He retains, 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.
有義有文具足清淨顯現梵行。 Its content and expression perfectly and purely present the religious practice.
如是諸法廣學，多聞 He widely learns and is well-versed in such things.
翫習至千，意所惟觀，明見深達。 He recites them up to a thousand times, investigates them in his mind, and deeply penetrates them with clear vision.
是謂聖弟子得多聞軍器，除惡不善，修諸善法也。 This is called the noble disciple attaining the armaments of being well-versed, which remove what’s bad and unskillful and cultivate good qualities.
「如王邊城立守門大將，明略，智辯，勇毅，奇謀。 “Suppose the king’s border city appoints a commander to guard its entrances who is resourceful, intelligent, courageous, and shrewd.
善則聽入，不善則禁。 He permits those who are good to enter and bars those who are not good.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子常行於念。 Thus, the noble disciple always conducts himself with mindfulness.
成就正念，久所曾習，久所曾聞，恒憶不忘。 He accomplishes right mindfulness, always recollecting and not forgetting what was practiced long ago and what was heard long ago.
是謂聖弟子得念守門大將，除惡不善，修諸善法也。 This is called the noble disciple attaining the commander of mindfulness that guards the entrances, which removes what’s bad and unskillful and cultivates good qualities.
「如王邊城築立高牆，令極牢固，泥塗堊灑。 “Suppose the king’s border city builds a high wall, making it quite strong and coating it with whitewash.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子修行智慧 Thus, the noble disciple cultivates wisdom.
觀興衰法，得如此智聖慧明達。 He observes the law of rise and decline and attains the noble wisdom and insight that accords with this knowledge.
分別，曉了以正盡苦。 He discerns and comprehends it in order to correctly end suffering.
是謂聖弟子得智慧牆，除惡不善，修諸善法也。 This is called the noble disciple attaining the wall of wisdom, which removes what’s bad and unskillful and cultivates good qualities.
「如王邊城水，草，樵木，資有豫備。 “Suppose the king’s border city provides for a reserve of water, hay, and firewood.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子離欲，離惡不善之法。 Thus, the noble disciple parts with desire and bad and unskillful things.
有覺有觀，離生喜樂，逮初禪成就遊。 With perception and contemplation, this seclusion produces joy and happiness, and he acquires the accomplishment of the first dhyāna.
樂住無乏。 He lives happily without want.
安隱快樂，自致涅槃也。 Secure and happy, he brings about nirvāṇa naturally.
「如王邊城多收稻穀，及儲畜麥。 “Suppose the king’s border city harvests much rice and stockpiles barley.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子覺觀已息，内靜一心。 Thus, once perception and contemplation have stopped, the noble disciple has an inner stillness and unified mind.
無覺無觀，定生喜樂，逮第二禪成就遊。 Without perception or contemplation, this concentration produces joy and happiness, and he acquires the accomplishment of the second dhyāna.
樂住無乏。 He lives happily without want.
安隱快樂，自致涅槃也。 Secure and happy, he brings about nirvāṇa naturally.
「如王邊城多積秥豆，及大，小豆。 “Suppose the king’s border city stockpiles calabash beans, green grams, and lentils.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子離於喜欲，捨無求遊。 Thus, the noble disciple parts with joy and desire, and he arrives at equanimity and pursues nothing.
正念正智而身覺樂，謂聖所説聖所捨，念，樂住，空，逮第三禪成就遊。 With right mindfulness and right knowledge, he personally experiences the happiness which is described by noble people as the noble equanimity, mindfulness, happy abiding, and emptiness, and he acquires the accomplishment of the third dhyāna.
樂住無乏。 He lives happily without want.
安隱快樂，自致涅槃也。 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。 “Suppose the king’s border city stores butter, oil, honey, sugarcane, syrup, fish, salt, and dried meat, all of which are plentiful.
爲内安隱，制外怨敵。 Those inside the city are made secure, and external enemies are kept at bay.
如是，聖弟子樂滅，苦滅。 Thus, the noble disciple’s pleasure ceases and his pain ceases.
喜憂本已滅，不苦不樂。 The basis of joy and sorrow having ceased, he is neither discomforted nor delighted.
捨，念，清淨，逮第四禪成就遊。 Equanimous, mindful, and pure, he acquires the accomplishment of the fourth dhyāna.
樂住無乏。 He lives happily without want.
安隱快樂，自致涅槃。」 Secure and happy, he brings about nirvāṇa naturally.”
佛説如是。 Thus did the Buddha speak.
彼諸比丘聞佛所説，歡喜，奉行。 The monks who heard what the Buddha taught rejoiced and approved.