One day, the Buddha lived in the Garden of Solitude in the forest of the Acropolis, and one day the Buddha said to his monastic disciples, "Disciples, any practitioner or monk, if they do not understand the method of dependent origin (the explanation of the method of dependent origin, see chapters 48 and 49), they do not understand old death, they do not understand what the root cause of old death is, they do not understand how to eliminate old death, they do not understand the practice method of eliminating old death.

Disciples, in the same way, any practitioner or monk, if he does not understand the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49), they do not understand birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and confusion. If you do not understand what the root causes of birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and confusion are, you do not understand how to eliminate birth, being, taking, love, acceptance, touch, six places, name, knowledge, action, confusion, and how to eliminate birth, being, taking, love, acceptance, touch, six places, name, knowledge, action, and confusion. They do not understand the practice of destroying birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and ignorance. These practitioners and monks who do not understand the method of dependent origin (the explanation of the method of dependent origin, see chapters 48 and 49). For Rulai, they are not really practitioners or monks. They are not sanctioned practitioners, they are not monks recognized by the sangha, they do not understand the true meaning of practice and monasticism, they cannot realize the fruit of liberation.

Disciples, any practitioner or monk, if they understand the method of dependent origin (see chapters 48 and 49 for the explanation of the method of dependent origin), they will understand old death, they will understand what the root cause of old death is, they will understand how to eliminate old death, and they will understand the practice method of eliminating old death.

Disciples, in the same way, any practitioner or monk, if he understands the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49), they understand birth, being, taking, love, receiving, touching, six places, name, knowledge, action, and confusion. Then we understand what the root of birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and confusion are. He will understand how to destroy birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and confusion. They will understand the practice of destroying birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and confusion. These practitioners and monks who understood the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49). For Rulai, they are the true practitioners and monks. They are the practitioners who are recognized by the community, they are the monks who are recognized by the Sangha, they understand the true meaning of practice and monasticism, and they can realize the fruits of liberation from this.

Disciples, what is it that does not understand old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion? What is not understanding what is the root of old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion? What is it that does not understand how to eliminate old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion? What is the practice of not understanding the elimination of old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion? That is: giving birth to "confusion" produces "action", giving birth to "doing" produces "knowledge", giving birth to "knowledge" produces "famous color", giving birth to "famous color" produces "six places", giving birth to "six places" producing "touch", giving birth to "touch" producing "acceptance", giving birth to "acceptance" to produce "love", giving birth to "love" producing "taking", giving birth to "taking" to produce "being", giving birth to "being" producing "birth", giving birth to "birth" to produce "birth", giving birth to "birth" to produce sorrow, sadness, distress, worry, Despair, aging, death. Disciples, this is the process by which the sufferings and troubles of the world's people gather. To practice in this way is to not understand old death, life, being, taking, love, acceptance, touch, six places, name, knowledge, action, and confusion. It is not understanding what the root of old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion are. It is not understood how to eliminate old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion. It is to not understand the practice method of eliminating old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and ignorance. That is, the practice of dependent origin, so that the practice will produce countless troubles and pains, and will be repeated in the cycle of life and death, endless suffering and sinking, suffering all kinds of pain, unable to get out. ”

Disciples, what is understanding old death, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and ignorance? What is the root of understanding old death, birth, being, taking, loving, receiving, touching, six places, fame, knowledge, action, and confusion? What is understanding how to eliminate old death, birth, possession, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion? What is the practice of understanding the elimination of old death, birth, being, taking, love, receiving, touching, six places, fame, knowledge, action, and confusion? That is: "ignorance" is extinguished without giving birth to "action", "action" is extinguished without giving birth to "knowledge", "knowledge" is extinguished without giving birth to "name", "name" is destroyed without giving birth to "six places", "six" is extinguished without giving birth to "touch", "touch" is destroyed without "receive", "receive" does not give birth to "love", "love" does not give birth to "take" and perishes, "take" does not give birth to "have" and perishes, "have" does not give birth to "birth" and perishes, "birth" Without sorrow, sorrow, distress, worry, despair, old age, and death, it is destroyed. Disciples, this is the process of eliminating the sufferings and troubles of the world. To practice in this way is to understand old death, birth, being, taking, love, receiving, touching, the six places, fame, knowledge, action, and confusion. It is to understand what the root of old death, birth, being, taking, loving, receiving, touching, six places, fame, knowledge, action, and confusion are. It is to understand how to eliminate old death, life, being, taking, love, acceptance, touch, six places, fame, knowledge, action, and confusion. It is to understand the practice of eliminating old age, death, birth, being, taking, love, receiving, touching, six places, fame, knowledge, action, and ignorance. That is, the retrograde of the law of dependent origin, so that practicing can eliminate the troubles and sufferings, when all the troubles and sufferings in the world are eliminated, when all the sinful karma created in the world is eliminated, we can be forever liberated from the troubles and pains of the cycle of life and death. ”

After the Buddha's teachings, the monks who listened to the teachings all paid homage to the Buddha again, praising the immeasurable merits of the Buddha's teachings, and they all practiced according to the Buddha's teachings.

Pali original scripture

SN.12.14/(4). Dutiyasamaṇabrāhmaṇasuttaṃ

　　 14. Sāvatthiyaṃ viharati …pe… “ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti, katame dhamme nappajānanti, katamesaṃ dhammānaṃ samudayaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhaṃ nappajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti”?

　　 “Jarāmaraṇaṃ nappajānanti, jarāmaraṇasamudayaṃ nappajānanti, jarāmaraṇanirodhaṃ nappajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ nappajānanti; jātiṃ …pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre nappajānanti, saṅkhārasamudayaṃ nappajānanti, saṅkhāranirodhaṃ nappajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ nappajānanti. Ime dhamme nappajānanti, imesaṃ dhammānaṃ samudayaṃ nappajānanti, imesaṃ dhammānaṃ nirodhaṃ nappajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ nappajānanti. Na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.

　　 “Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti, katame dhamme pajānanti, katamesaṃ dhammānaṃ samudayaṃ pajānanti, katamesaṃ dhammānaṃ nirodhaṃ pajānanti, katamesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti?

　　 “Jarāmaraṇaṃ pajānanti, jarāmaraṇasamudayaṃ pajānanti, jarāmaraṇanirodhaṃ pajānanti, jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānanti; jātiṃ …pe… bhavaṃ… upādānaṃ… taṇhaṃ… vedanaṃ… phassaṃ… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhāre pajānanti, saṅkhārasamudayaṃ pajānanti, saṅkhāranirodhaṃ pajānanti, saṅkhāranirodhagāminiṃ paṭipadaṃ pajānanti. Ime dhamme pajānanti imesaṃ dhammānaṃ samudayaṃ pajānanti, imesaṃ dhammānaṃ nirodhaṃ pajānanti, imesaṃ dhammānaṃ nirodhagāminiṃ paṭipadaṃ pajānanti. Te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā, brāhmaṇesu ca brāhmaṇasammatā. Te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti. Catutthaṃ.