At one time, Buddha lived in a bamboo forest where the chinchilla were kept in Wang Shecheng, and one day, before noon, Buddha put on his robes and took a rice bowl and went door to door in the city of Wang She, regardless of rich and poor. A naked practitioner Kaye saw the Buddha in the distance, approached the Buddha, and after greeting each other, he stood aside, and the naked practitioner Kaye said to the Buddha: "Gautama (Buddha), I have some questions I would like you to answer, I don't know, would you like to answer my questions?" ”

The Buddha said, "Kaye, if you come to a place now, wait until you get to that place, and come back to answer your question." ”

So Kaye followed the Buddha along the way, and on the way, Kaye couldn't wait to ask the Buddha one after another: "Gautama, can I ask you questions now?" Can you answer my questions now? ”

The Buddha replied to him, "Kaye, when you get to the place where you are going, you will come again to answer your questions." ”

Kaye repeatedly asked the Buddha to answer his questions, but he did not achieve his wish, so he said to the Buddha a little angrily: "Gautama, since you are not willing to answer my questions, then I will not ask you anymore, I have other things to do, then we will see you later." With that, Kaye prepared to leave the Buddha.

The Buddha saw that Kaye was leaving, so he said to Kaye, "Kaye, if you have any questions, what doubts do you have, please say, if you come now to answer for you." ”

Kaya then said to the Buddha, "Gautama, are the troubles and sufferings of your own making?" ”

The Buddha replied, "Kaye, this is not the case, and the troubles and sufferings are not self-inflicted. ”

Kaye said, "Are troubles and sufferings the result of other people or things from the outside world? ”

The Buddha replied, "Kaye, disturbing and suffering are not created by other people or things from the outside world. ”

Kaye thought for a moment and continued to ask the Buddha, "Are troubles and sufferings caused by oneself and others or from the outside world?" ”

The Buddha replied, "Kaye, afflictions and suffering are not created by oneself and others or by external things. ”

Kaye said, "Then afflictions and pains are neither produced by oneself, nor by others or by external things, but by vacuum?" ”

The Buddha replied, "Kaye, troubles and suffering do not arise out of thin air. ”

Kaye said, "Gautama, is there no trouble and pain at all? ”

The Buddha replied, "Kaye, trouble and suffering are not non-existent. Troubles and pains do exist. ”

Kaye said, "Gautama, is there a disturbing and painful existence, but you have not had disturbing and suffering, so you do not know what disturbing and painful are, and you do not understand what the feeling of producing disturbing and suffering is?" ”

The Buddha said, "Kaye, this is not the case, for example, when you have practiced in the past, you have also had problems and suffering, you know what they are and what the feelings that produce them are and what are the feelings that produce them and suffering. ”

Kaye said suspiciously: "Gautama, then I don't understand, I just asked you, are troubles and pains of your own making?" You say that troubles and pains are not self-inflicted. I ask you, are your troubles and pains the result of other people or things from the outside world? You also say that troubles and pains are not created by others or outside things. I continue to ask you, are troubles and pains the result of oneself and others or external things? You still answer that troubles and pains are not created by yourself and others or by external things. I ask you, are troubles and pains neither produced by oneself nor by others or by external things, but by vacuum? Your answer is that annoyance and pain do not arise out of thin air. I ask you, is there no such thing as trouble and pain? You say that there are problems and pains, and I ask you if they really exist, just because you have not produced them and pain, so you do not know what the troubles and pains are, and you do not understand what the feelings that produce them are and what are the feelings, is that so? You said that you also had disturbing and suffering when you practiced in the past, and you also understood and understood what the feelings of disturbing and suffering are.

Then I don't understand, I say this you say no, I say that you also say no, how do troubles and pain arise? You tell me directly, save me from asking you some more questions without boundaries, and waste the time of the two of us. ”

The Buddha said, "Kaye, don't be anxious, if you come now to solve your confusion, Kaye, if someone thinks like this: People who think that people who cause troubles and pains are people who suffer from disturbing and painful feelings, and they think that the troubles and pains are produced by themselves, then they will think that as long as they exist, the troubles and pains will always accompany them, because they think that the troubles and pains are produced by themselves, and if they have countless cycles of life and death, they will produce the so-called me countless times, and produce themselves countless times. Then they think that as long as there is this existence of me, the troubles and pains will always accompany themselves, so doesn't this countless rebirth and regeneration mean that the troubles and pains will always accompany them? Kaye, which is a common, that is, constant, belief that troubles and pains will accompany you forever. This is an extreme insight.

Kaye, if one thinks that it is someone else or something outside that causes the troubles and pains, the one who bears the feelings of the troubles and pains is another person, the author of the causes of the troubles and pains, and the person who bears the troubles and pains are two different people or things. If they think that their troubles and pains are created by other people or things outside the world, then they will think that other people or things outside the world are dead, perished, and disappeared, and their troubles and pains do not exist and are destroyed. This is a kind of severance view, which believes that troubles and pains are produced by other people or external things, and once other people or external things die, perish, and disappear, the troubles and pains do not exist, they are extinguished, and the belief that other people or external things die, perish, and disappear, and that troubles and pains are forever extinguished and no longer arise.

Kaye, your question after that, what kind of troubles and pains are produced by yourself and others or things outside the world? What troubles and pains are neither produced by oneself, nor by others or by external things, but are they produced out of thin air? These are within the constant view and the cessation of the view.

Kaye, Rulai has been freed from the two extreme views of permanence and extinction, such as the idea that afflictions and suffering are born of causes and conditions, and that afflictions and suffering are born and destroyed by causes, and this is the method of dependent origin (for the interpretation of the method of dependent origin, see chapters 48 and 49)

Kaye, what is the method of dependent origin? The sequence of the dependent origin method is: "action" is produced with "ignorance" as the precondition, "knowledge" is produced with "action" as the precondition, "name" is produced with "knowledge" as the precondition, "six places" are produced with "famous color" as the precondition, "touch" is produced with "six" as the precondition, "receive" is produced with "touch" as the precondition, "love" is produced with "acceptance" as the precondition, "take" is produced with "love" as the precondition, "take" is produced with "take" as the precondition, "have" is produced with "take" as the precondition As a prerequisite arises "birth", so that having "birth" will produce sorrow, sadness, distress, worry, despair, aging, death. This is the process by which the sufferings and troubles of people or beings in the world gather, and people or beings in the world will continue to suffer and sink in the cycle of life and death according to the law of dependent origin, suffering and suffering.

The retrograde of the law of dependent origin is: "ignorance" is destroyed without giving birth to "action", "action" is destroyed without "knowledge", "knowledge" is destroyed without giving birth to "name", "name" is destroyed without giving birth to "six places", "six places" is destroyed without "touch", "touch" is destroyed without "receive", "receive" is destroyed without "receive", "receive" does not give birth to "love", "love" is destroyed without giving birth to "take", "take" is destroyed without giving birth to "have", "have" is destroyed without "birth", "birth" is extinguishedWithout arise, sorrow, sorrow, bitterness, worry, despair, old age, and death are extinguished. This is the process by which the suffering and troubles of people or beings in the world are eliminated. People or sentient beings in the world can be freed from the troubles and sufferings of the cycle of life and death by retrograde according to the law of dependent origin. ”

After the Buddha spoke to the naked practitioner Kaye, Kaye said excitedly: "Great virtue! Venerable Master! I have never heard what you said, and what you said is so good, it is like lighting an oil lamp in the dark, making my eyes light up and see things around me. Dade, please let me take refuge in you, please convert me to your Dharma, please let me convert to your sangha, I am willing to become a monk in your presence, I am willing to take the precepts you have made, I am willing to practice according to your Dhamma. ”

The Buddha said to Kaye, "Kaye, you must first get dressed. Kaye, who had practiced other teachings, wanted to take refuge in the Three Jewels of Buddhism and prepare to become a monk. Rulai would let them practice according to the Dharma for four months, and then, after the observation of their four-month practice by the sangha, it would be decided whether to let them receive full ordination and become a formal monk. Of course, Rulai also knows that everyone's situation is different, and for those who have deep roots and wisdom, Rulai will immediately accept their request to become a monk. ”

Kaye said, "Dade, I was a nude practitioner before, and the doctrine of this sect is to give up everything, even clothes, and not cling to everything. Once you cling to anything in the world, you will have trouble and pain, and I know that such a view is an incorrect view. The view that external things are the source of trouble and suffering is a clear dismissal. Dade, I will get dressed as soon as possible and practice according to your Dharma for four months. After I have practiced according to your Dharma for four months, I will practice according to your Dharma for another four years, and let the practitioners in the sangha observe my practice for these four years to see if I am practicing according to your Dharma. Let them use these four years of observation of me to decide whether or not to give me full ordination and formal monastic practice. ”

Buddha nodded and agreed to Kaye's pre-ordination trial. Kaye dressed, took the precepts laid down by the Buddha, and practiced according to the Buddha's teachings. Kaye practiced alone in the dense forest. He received the precepts of the Buddha to do good deeds in his actions, words, and thoughts, and not to do evil deeds, and to stop evil and cultivate good. In addition to eliminating his attachment to merit, merit, sin, and sinful karma, no longer worrying about good and evil, merit, sin, merit and sin, and no longer worrying about all things and things in the world, it didn't take long for him to realize that from this life, he would no longer continue to be reborn, he would no longer continue to be born in this world, what he should do had been done, the practice of deeds, words, and thoughts had been completed, he had been freed from all the troubles and pains of the world, and he would no longer be able to reincarnate death. Kaye realized that he had realized the fruit of liberation of the arhat.

So Kaye went to the Buddha's residence again, and after paying homage to the Buddha, he sat down next to him and asked the Buddha to seal him. The Buddha knew that Kaye had realized the Arhat fruit position, so he touched the top of his head with his hand to confirm that Kaye had realized the Arhat fruit position.

His Holiness Kaye became one of Buddha's many Arhat disciples.

Pali original scripture

SN.12.17/(7). Acelakassapasuttaṃ

　　 17. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya rājagahaṃ piṇḍāya pāvisi. Addasā kho acelo kassapo bhagavantaṃ dūratova āgacchantaṃ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho acelo kassapo bhagavantaṃ etadavoca– “puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti.

　　 “Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā”ti. Dutiyampi kho acelo kassapo bhagavantaṃ etadavoca “puccheyyāma mayaṃ bhavantaṃ gotamaṃ kañcideva desaṃ, sace no bhavaṃ gotamo okāsaṃ karoti pañhassa veyyākaraṇāyā”ti. “Akālo kho tāva, kassapa, pañhassa; antaragharaṃ paviṭṭhamhā”ti. Tatiyampi kho acelo kassapo …pe… antaragharaṃ paviṭṭhamhāti. Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca– “na kho pana mayaṃ bhavantaṃ gotamaṃ bahudeva pucchitukāmā”ti. “Puccha, kassapa, yadākaṅkhasī”ti.

　　 “Kiṃ nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ pana bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhan’ti? ‘Mā hevaṃ, kassapā’ti bhagavā avoca. ‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti? ‘Na kho, kassapa, natthi dukkhaṃ. Atthi kho, kassapa, dukkhan’ti. ‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti, na passatī’ti. ‘Na khvāhaṃ, kassapa, dukkhaṃ na jānāmi, na passāmi. Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkhan’”ti.

　　 “Ki nu kho, bho gotama, ‘sayaṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ pana, bho gotama, paraṃkataṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ nu kho, bho gotama, sayaṃkatañca paraṃkatañca dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ pana, bho gotama, asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ dukkhan’ti iti puṭṭho samāno ‘mā hevaṃ, kassapā’ti vadesi. ‘Kiṃ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṃ atthi kho, kassapa, dukkhan’ti vadesi. ‘Tena hi bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti iti puṭṭho samāno ‘na khvāhaṃ, kassapa, dukkhaṃ na jānāmi na passāmi. Jānāmi khvāhaṃ, kassapa, dukkhaṃ; passāmi khvāhaṃ, kassapa, dukkhan’ti vadesi. Ācikkhatu ca me, bhante, bhagavā dukkhaṃ. Desetu ca me, bhante, bhagavā dukkhan”ti.

　　 “‘So karoti so paṭisaṃvedayatī’ti kho, kassapa, ādito sato ‘sayaṃkataṃ dukkhan’ti iti vadaṃ sassataṃ etaṃ pareti. ‘Añño karoti añño paṭisaṃvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṃkataṃ dukkhan’ti iti vadaṃ ucchedaṃ etaṃ pareti. Ete te, kassapa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

　　 Evaṃ vutte, acelo kassapo bhagavantaṃ etadavoca– “abhikkantaṃ, bhante, abhikkantaṃ, bhante! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya …pe… cakkhumanto rūpāni dakkhantīti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.

　　 “Yo kho, kassapa, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mayā puggalavemattatā viditā”ti.

　　 “Sace bhante, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, cattāro māse parivasati. Catunnaṃ māsānaṃ accayena (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi catunnaṃ vassānaṃ accayena (parivutthaparivāsaṃ) āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.

　　 Alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. Acirūpasampanno ca panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva– yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ– brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā kassapo arahataṃ ahosīti. Sattamaṃ.