At one time, the Buddha lived in the Garden of Solitude in the Gion Grove of the Acropolis. One day, the Buddha said to his monks, "Disciples, if I come now to tell you about the method of dependent origin (see chapters 48 and 49) and the method of dependent birth, you should listen carefully and think carefully. It's time to start talking. ”

The monks replied, "Shi Venerable, we will listen carefully to what you have to say, we will think carefully, and I respectfully ask Your Venerable to speak for us with mercy." ”

The Buddha said, "Disciples, what is the method of dependent origin? Disciples, with "birth" as the precondition, there will be "old death", whether or not to say this law, whether or not to come out to say this law, this law already exists, this law is already in operation, the fixed operation path of this law already exists, this law has long existed in the way of continuing to run forward with the existence of preconditions.

If you have realized the supreme enlightenment, you have understood the laws and laws of this world. It is because Rulai has understood the laws and laws of this world that he is here to tell you, to teach you, to establish, to preach, to enlighten, to explain, to explain for you. And this law and law is: with "life" as the precondition, there will be "old age" and death. ”

Disciples, in the same way, with "being" as the precondition there will be "birth", with "taking" as the precondition there will be "have", with "love" as the precondition there will be "taking" production, with "acceptance" as the precondition there will be "love" generation, with "touch" as the precondition there will be "receive" generation, with "six places" as the precondition there will be "touch" generation, with "famous color" as the precondition there will be "six places", with "knowledge" as the precondition there will be "famous color" Whether we say this law or not, whether it comes out or not, this law already exists, this law is already in operation, the fixed operation path of this law already exists, the fixed operation path of this law already exists, and the way this law continues to run forward with the existence of preconditions has long existed.

If you have realized the supreme enlightenment, you have understood the laws and laws of this world. It is because Rulai has understood the laws and laws of this world that he is here to tell you, to teach you, to establish, to preach, to enlighten, to explain, to explain for you. And this law and law is the dependent origin method just mentioned (for the explanation of the dependent origin method, see chapters 48 and 49).

Disciples, what is the method of dependent origin? To put it simply: "This law, the law, has the truth of operation; All things in the world operate under this law and law, and there is nothing that does not operate under this law and law; And this law and law operation will not appear deviations and errors; This law and law uses specific conditions as the driving force for continued operation. The laws and laws that have these characteristics are the law of dependent origin (for the interpretation of the law of dependent origin, see chapters 48 and 49)".

Disciples, what is the method of karma? Disciples, old death is impermanent, it is changing at any time, it cannot exist forever, it will arise under certain preconditions, it occurs with the operation of preconditions, it cannot remain eternal, it is the law of annihilation, it is the law of dissipation, it is the law of gradual decay and fading, and it is the law of destruction.

Disciples, in the same way, birth, being, taking, love, receiving, touching, six places, fame, knowledge, action, and confusion are impermanent, they are changing at any time, they cannot exist forever, they will arise under certain preconditions, they occur with the operation of preconditions, they cannot remain eternal, they are the law of annihilation, the law of dissipation, the law of gradual decay and fading, and the law of destruction. Disciples, these are called karmic birth methods, that is, the laws and laws that are promoted by conditions and continuous operation are called karma methods.

Disciples, when people in the world ask these questions, "Did I exist in a past life?" Did I not exist in my past life? What was my past life? What was the situation in my past life? What was it in my past life? What did it become?" Or they ask, "Does my future life exist?" Does my future life not exist? What is my future life? What will happen to me in my future life? What will my future life be? What will become of it later?" Or they ask, "Do I exist in this world?" Do I not exist in this world? What am I in this world? What will happen to me in the present world? Where did I and all beings come from in this world, and where will I go in the future?" When people in the world ask these questions, it means that they do not understand the law of dependent origin and the law of dependent birth, and if they understand the law of dependent origin and the law of dependent birth, they will not ask these questions, because they have already understood the laws and rules of the operation of things in the world.

What is this law, what is the rule? That is, "acting" is produced with "confusion" as the precondition, "knowledge" is produced with "action" as the precondition, "name" is produced with "knowledge" as the precondition, "six places" is produced with "name" as the precondition, "touch" is produced with "six" as the precondition, "receive" is produced with "touch" as the precondition, "love" is produced with "receive" as the precondition, "take" is produced with "love" as the precondition, "take" is produced with "take" as the precondition, and "being" is produced with "have" as the preconditionIn this way, "birth" will produce sorrow, sadness, bitterness, worry, despair, aging, and 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.

"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 places" is destroyed without "touch", "touch" is destroyed without "feeling", "receive" is extinguished without giving birth to "love", "love" is destroyed without giving birth to "take", "take" is destroyed without giving birth to "have", "have" does not give birth to "birth" and perishes, "birth" does not arise, sorrow, Sorrow, distress, worry, despair, old age, and death are gone. 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's teachings, the monks and disciples all paid homage to the Buddha again, and they all praised the immeasurable merits of the Buddha's teachings and practiced according to the Buddha's teachings.

Pali original scripture

SN.12.20/(10). Paccayasuttaṃ

　　 20. Sāvatthiyaṃ viharati …pe… “paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Katamo ca, bhikkhave, paṭiccasamuppādo? Jātipaccayā, bhikkhave, jarāmaraṇaṃ. Uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti. Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha– ‘jātipaccayā, bhikkhave, jarāmaraṇaṃ’”.

　　 “Bhavapaccayā, bhikkhave, jāti …pe… upādānapaccayā, bhikkhave, bhavo… taṇhāpaccayā, bhikkhave, upādānaṃ… vedanāpaccayā, bhikkhave, taṇhā… phassapaccayā, bhikkhave, vedanā… saḷāyatanapaccayā, bhikkhave, phasso… nāmarūpapaccayā, bhikkhave, saḷāyatanaṃ… viññāṇapaccayā, bhikkhave, nāmarūpaṃ… saṅkhārapaccayā, bhikkhave, viññāṇaṃ… avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ, ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. Taṃ tathāgato abhisambujjhati abhisameti Abhisambujjhitvā abhisametvā ācikkhati deseti paññāpeti paṭṭhapeti vivarati vibhajati uttānīkaroti. ‘Passathā’ti cāha ‘avijjāpaccayā, bhikkhave, saṅkhārā’. Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā– ayaṃ vuccati, bhikkhave, paṭiccasamuppādo.

　　 “Katame ca, bhikkhave, paṭiccasamuppannā dhammā? Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo. Upādānaṃ bhikkhave …pe… taṇhā, bhikkhave… vedanā, bhikkhave… phasso, bhikkhave… saḷāyatanaṃ, bhikkhave… nāmarūpaṃ, bhikkhave… viññāṇaṃ bhikkhave… saṅkhārā, bhikkhave… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā.

　　 “Yato kho, bhikkhave, ariyasāvakassa ‘ayañca paṭiccasamuppādo, ime ca paṭiccasamuppannā dhammā’ yathābhūtaṃ sammappaññāya sudiṭṭhā honti, so vata pubbantaṃ vā paṭidhāvissati– ‘ahosiṃ nu kho ahaṃ atītamaddhānaṃ, nanu kho ahosiṃ atītamaddhānaṃ, kiṃ nu kho ahosiṃ atītamaddhānaṃ, kathaṃ nu kho ahosiṃ atītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahaṃ atītamaddhānan’ti; aparantaṃ vā upadhāvissati – ‘bhavissāmi nu kho ahaṃ anāgatamaddhānaṃ, nanu kho bhavissāmi anāgatamaddhānaṃ kiṃ nu kho bhavissāmi anāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi anāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahaṃ anāgatamaddhānan’ti; etarahi vā paccuppannaṃ addhānaṃ ajjhattaṃ kathaṃkathī bhavissati– ‘ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gamissatī’ti– netaṃ ṭhānaṃ vijjati. Taṃ kissa hetu? Tathāhi, bhikkhave, ariyasāvakassa ayañca paṭiccasamuppādo ime ca paṭiccasamuppannā dhammā yathābhūtaṃ sammappaññāya sudiṭṭhā”ti. Dasamaṃ.

　　 Āhāravaggo dutiyo.

　　 Tassuddānaṃ–

　　 Āhāraṃ phagguno ceva, dve ca samaṇabrāhmaṇā;

　　 Kaccānagotto dhammakathikaṃ, acelaṃ timbarukena ca.

　　 Bālapaṇḍitato ceva, dasamo paccayena cāti.