When Venerable Sāriputta was staying at the Bamboo Grove monastery in Rājagaha, he dressed in the morning, took his bowl and robe, and entered the city for alms. He thought: "It is too early to go for alms in Rājagaha. Let me visit the park of the wanderers of other sects."

So Venerable Sāriputta went to the park of the wanderers of other sects. After exchanging greetings and courtesies, he sat down to one side. Those wanderers said to him:

"Friend Sāriputta, there are some ascetics and brahmins who teach about kamma, saying that suffering is self-created. There are others who teach that suffering is created by others. Some teach that suffering is both self-created and created by others. And there are those who teach that suffering is neither self-created nor created by others, but arises by chance. In this matter, friend Sāriputta, what does the ascetic Gotama teach? How does he explain it? How should we answer to properly represent the ascetic Gotama's view without misrepresenting him, to explain in accordance with his teaching, so that no one who follows his doctrine would have grounds for criticism?"

Sāriputta replied: "Friends, the Blessed One has said that suffering is dependently arisen. Dependent on what? Dependent on contact. By saying this, one would properly represent the Blessed One's view without misrepresenting him, explain in accordance with his teaching, so that no one who follows his doctrine would have grounds for criticism.

"Friends, those ascetics and brahmins who teach that suffering is self-created, even that is conditioned by contact. Those who teach that suffering is created by others... both self-created and created by others... neither self-created nor created by others but arises by chance, even that is all conditioned by contact.

"Friends, those ascetics and brahmins who teach that suffering is self-created, it is impossible for them to experience that feeling without contact. Those who teach that suffering is created by others... both self-created and created by others... neither self-created nor created by others but arises by chance, it is impossible for them to experience that feeling without contact."

Venerable Ānanda heard this conversation between Venerable Sāriputta and those wanderers. After finishing his alms round in Rājagaha and having his meal, he went to the Blessed One, paid homage to him, sat down to one side, and reported the entire conversation to the Blessed One.

The Blessed One said: "Good, good, Ānanda. Sāriputta answered correctly. I have indeed said that suffering is dependently arisen. Dependent on what? Dependent on contact. By saying this, one would properly represent my view without misrepresenting me, explain in accordance with my teaching, so that no one who follows my doctrine would have grounds for criticism.

"Ānanda, those ascetics and brahmins who teach that suffering is self-created, even that is conditioned by contact. Those who teach that suffering is created by others... both self-created and created by others... neither self-created nor created by others but arises by chance, even that is all conditioned by contact.

"Ānanda, those ascetics and brahmins who teach that suffering is self-created, it is impossible for them to experience that feeling without contact. Those who teach that suffering is created by others... both self-created and created by others... neither self-created nor created by others but arises by chance, it is impossible for them to experience that feeling without contact.

"Ānanda, on one occasion I too was staying here in Rājagaha at the Bamboo Grove. Then, in the morning, I dressed, took my bowl and robe, and entered Rājagaha for alms. I thought: 'It is too early to go for alms in Rājagaha. Let me visit the park of the wanderers of other sects.'

"So I went to the park of the wanderers of other sects. After exchanging greetings and courtesies, I sat down to one side. Those wanderers said to me:

"'Friend Gotama, there are some ascetics and brahmins who teach about kamma, saying that suffering is self-created. There are others who teach that suffering is created by others. Some teach that suffering is both self-created and created by others. And there are those who teach that suffering is neither self-created nor created by others, but arises by chance. In this matter, friend Gotama, what do you teach? How do you explain it? How should we answer to properly represent your view without misrepresenting you, to explain in accordance with your teaching, so that no one who follows your doctrine would have grounds for criticism?'

"Ānanda, I answered them thus: 'Friends, I say that suffering is dependently arisen. Dependent on what? Dependent on contact. By saying this, one would properly represent my view without misrepresenting me, explain in accordance with my teaching, so that no one who follows my doctrine would have grounds for criticism.

"'Friends, those who teach that suffering is self-created, even that is conditioned by contact. Those who teach that suffering is created by others... both self-created and created by others... neither self-created nor created by others but arises by chance, even that is all conditioned by contact.

"'Friends, those who teach that suffering is self-created, it is impossible for them to experience that feeling without contact. Those who teach that suffering is created by others... both self-created and created by others... neither self-created nor created by others but arises by chance, it is impossible for them to experience that feeling without contact.'"

Ānanda said: "It's amazing, Lord, it's wonderful! How the entire meaning can be expressed in one phrase. Lord, could this meaning be explained in detail in a way that would appear even more profound and sublime?"

The Blessed One said: "Well then, Ānanda, you explain it."

Ānanda said: "Lord, if someone were to ask me: 'Friend Ānanda, what is the cause of aging and death? What is their condition, origin, and source?' Lord, I would answer thus: 'Friend, aging and death have birth as their cause, condition, origin, and source.'

"If they asked further: 'Friend Ānanda, what is the cause of birth?' I would answer: 'Friend, birth has existence as its cause, condition, origin, and source.'

"If they asked: 'Friend Ānanda, what is the cause of existence?' I would answer: 'Friend, existence has clinging as its cause, condition, origin, and source.'

"If they asked about clinging... craving... feeling... If they asked: 'Friend Ānanda, what is the cause of contact?' Lord, I would answer thus: 'Friend, contact has the six sense bases as its cause, condition, origin, and source. With the complete fading away and cessation of the six sense bases, contact ceases. With the cessation of contact, feeling ceases. With the cessation of feeling, craving ceases. With the cessation of craving, clinging ceases. With the cessation of clinging, existence ceases. With the cessation of existence, birth ceases. With the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Such is the cessation of this whole mass of suffering.' Lord, this is how I would answer."

This is the fourth sutta.

Here's a simple explanation of each link in the twelve links of dependent origination:

1. Ignorance: Not understanding the truth

Example: Mistaking a rope for a snake and being afraid

2. Volitional formations: Actions, behaviors

Example: Generating avoidance or screaming due to misunderstanding

3. Consciousness: Awareness, discrimination

Example: The brain starts to analyze and judge this "danger"

4. Name-and-form: Mental and physical phenomena

Example: Psychological fear and physical tension reactions

5. Six sense bases: Six senses (eye, ear, nose, tongue, body, mind)

Example: Seeing shapes through the eyes, hearing sounds through the ears, etc.

6. Contact: Sense organs meeting their objects

Example: Eyes seeing the shape of the rope

7. Feeling: Sensations (pleasant, unpleasant, neutral)

Example: Generating a feeling of fear

8. Craving: Desire, thirst

Example: Desiring to avoid danger, seeking safety

9. Clinging: Attachment, grasping

Example: Tightly holding onto this sense of safety

10. Becoming: State of existence

Example: Forming the identity of a fearful person

11. Birth: Arising of a new form of life

Example: Generating a new mental state

12. Aging and death: Decay and end

Example: The arising of suffering, worry, and other negative emotions

These twelve links are interconnected like a chain, each link connecting to the next. Breaking any link would break the entire chain, and suffering would cease. Understanding this principle can lead to the path of liberation.

A deeper analysis of this sutta can be divided into the following aspects:

1. Core idea analysis:

- The Buddha proposes the view that "suffering is dependently arisen, dependent on contact," transcending the debates of various schools about the origin of suffering

- It elucidates the principle of dependent origination, that all phenomena arise due to interdependence and conditions

- It reveals the causal chain from contact to aging and death, showing the root of life's suffering

2. Philosophical significance:

- Avoids extreme views: Neither falling into determinism (self-created or other-created) nor into chance

- Demonstrates the Middle Way: Understanding worldly phenomena through the lens of dependent origination

- Points out the path to liberation: Ceasing suffering by breaking the causal chain

3. Wisdom insights:

This sutta brings profound life insights:

- Recognizing that the essence of suffering lies in our contact and reaction to the external world

- Understanding that all phenomena in life are interconnected

- Realizing that the path to liberation lies in cutting off afflictions at their root

4. Modern relevance:

In today's society:

- Helps us correctly understand the source of suffering

- Guides us on how to handle interpersonal relationships

- Inspires us to face life with more wisdom

5. Practical guidance:

- Cultivate correct understanding, not clinging to wrong views

- Reduce unnecessary suffering through awareness and understanding

- Practice the wisdom of dependent origination in daily life

What's thought-provoking is that this ancient wisdom tells us: all phenomena in life are interdependent, with no independently existing entities. This understanding not only helps us better comprehend life but also guides us towards the path of liberation. In today's age full of stress and confusion, this wisdom is particularly precious and practical.

By understanding and practicing these teachings, we can:

1. Cultivate a clearer mind

2. Build more harmonious relationships

3. Gain deeper life wisdom

4. Find true inner peace

This sutta is not just an ancient teaching, but a guiding light for modern people on the path to enlightenment. It reminds us that true wisdom lies not in pursuing external things, but in understanding the essence and laws of life.