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 you come to give you detailed explanations, teachings, reveals, and explanations of the truths and rules of the world, it is like peeling off your clothes that have burned with fire, so that you are not burned by the fire. When Rulai explains, enlightens, reveals, and explains the truths and rules of the world to all sentient beings, it will enable these monks to have a firm faith in the Dharma, and the monks will persevere and persevere in their practice. They think, "I'm going to quickly take off the clothes that have started the fire, I'm going to expose my skin, muscles, and body to avoid being burned by the fire." In my lifetime, before I get old, before I die, before I run out of oil, I will persevere, persevere, and courageously go forward to practice hard, and strive to realize the liberation that I should be able to achieve in this life, but have not yet attained. I will never stop my intensive practice until I have attained enlightenment."

Disciples, why? People who are lazy, slack, and do not practice, they are tormented and destroyed by disturbing and painful suffering. They are deceived by evil deeds, evil words, evil thoughts, and they are deceived and deceived by bad laws. They have created countless sinful karma because of their evil practices, and they have generated countless troubles and sufferings from them. They have forgotten their practice, they have lost the Dharma of Rulai, so that they cannot obtain great merit benefits, and the merit benefits they have obtained from their previous practice according to Rulai's Dharma gradually decrease, weaken, and disappear.

Disciples, those who persistently and persistently follow the Dharma and practice the Dhamma, they gradually free themselves from their troubles and pains, their physical deeds do good deeds, speak good words, generate good thoughts in their hearts, stop evil and cultivate good, receive precepts, let their actions, words, and thoughts do good deeds, stay away from evil laws, bad laws, and do not do evil deeds, and their sinful karma is gradually eliminated. Because of their perseverance and perseverance in practicing the good law, stopping evil and cultivating good, doing good deeds in physical behavior, speaking good words, generating good thoughts in their hearts, cutting off evil and cultivating good, taking precepts, not allowing themselves to do wrong and not allowing themselves to think wildly. They will be able to gain countless meritorious benefits by practicing according to the Dhamma.

Disciples, follow the inferior, lazy, slack, and incompetent people to learn the highest level of liberation that cannot be realized by practice. Disciples, you must learn to practice with those who have already attained the highest level of liberation in order to achieve the highest level of liberation. Learning to practice with the person at the end will only make you worse and worse, and you have to follow the first person and the first person to learn the practice in order to approach and reach the liberation fruit level realized by the first person and the first person, in order to reach the liberation state of the first person and the first person.

Disciples, those who practice persistently and persistently according to the Dharma of Rulai are the people who are about to reach the first and the first person to attain the liberation fruit position, and those who are about to reach the first and first person to achieve liberation. It is the one who is about to attain the highest level of liberation. Disciples, if you practice here with perseverance and perseverance in accordance with the Dhamma, you will be able to obtain the benefits of merit that you deserve in this life but have not yet obtained; You can achieve the state of liberation that you should have achieved in this life and have not yet attained; You can realize that you should be enlightened in this life, and there is no liberation fruit of enlightenment. Disciples, you should practice persistently and persistently. You should think like this: "My monastic practice will not be paid in vain, it must be rewarded, I can obtain countless merit benefits, I can obtain immeasurable merit fruit, I can realize the fruit of liberation." Those who provide me with clothes, food, bed sheets, medicines, medicines, and so on, they will also receive great merit and many meritorious benefits for providing for these goods. I am their great blessing field for planting merit." Disciples, you should think like this.

Disciples, when you want to gain countless meritorious benefits and realize the fruit of liberation. You must persevere and unremittingly practice according to the Dhamma, you must not let go of your own actions, you must do good deeds in your physical deeds, speak good words, generate good thoughts in your hearts, stop evil and cultivate good, take precepts, and do good deeds, words, and thoughts, and do not practice evil laws. You will gradually be freed from all the worries and attachments of everything in the world, and you will gradually be freed from all the thoughts and attachments of your heart. In this way you will receive countless meritorious benefits, so that you will realize the fruits of liberation.

Disciples, when you want others and those who provide for you also receive great merit and countless meritorious benefits. You must persevere and unremittingly practice according to the Dhamma, you must not let go of your actions, you must do good deeds in your body, speak good words, generate good thoughts in your hearts, stop evil and cultivate good, take precepts, and do good deeds, words, and thoughts, and do not practice evil laws. You will gradually be freed from all the worries and attachments of everything in the world, and you will gradually be freed from all the thoughts and attachments of your heart. In this way, you are qualified to become the meritorious blessing field of others and the people who provide for you, so that they can become the great blessing field for them to plant merit, so that they can obtain great merit and countless merit by offering you up.

Disciples, when you want great merit for yourselves and others, for those who provide for you, you will receive countless meritorious benefits. You must persevere and unremittingly practice according to the Dhamma, you must not let go of your actions, you must do good deeds in your body, speak good words, generate good thoughts in your hearts, stop evil and cultivate good, take precepts, and do good deeds, words, and thoughts, and do not practice evil laws. You will gradually be freed from all the worries and attachments of everything in the world, and you will gradually be freed from all the thoughts and attachments of your heart. In this way, while you will receive countless meritorious benefits and attain the fruit of liberation, others and those who provide for you will also receive great merit and merit. ”

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.12.22/(2). Dutiyadasabalasuttaṃ

　　 22. Sāvatthiyaṃ viharati …pe… “dasabalasamannāgato, bhikkhave, tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetti– ‘iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo, iti saññā iti saññāya samudayo iti saññāya atthaṅgamo, iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo, iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo. Iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti imassa nirodhā idaṃ nirujjhati. Yadidaṃ avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti’”.

　　 “Evaṃ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṃ svākkhāte kho, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike alameva saddhāpabbajitena kulaputtena vīriyaṃ ārabhituṃ– ‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upasussatu maṃsalohitaṃ. Yaṃ taṃ purisathāmena purisavīriyena purisaparakkamena pattabbaṃ, na taṃ apāpuṇitvā vīriyassa saṇṭhānaṃ bhavissatī’”ti.

　　 “Dukkhaṃ bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ parihāpeti. Āraddhavīriyo ca kho, bhikkhave, sukhaṃ viharati pavivitto pāpakehi akusalehi dhammehi, mahantañca sadatthaṃ paripūreti. Na, bhikkhave, hīnena aggassa patti hoti. Aggena ca kho, bhikkhave, aggassa patti hoti. Maṇḍapeyyamidaṃ, bhikkhave, brahmacariyaṃ, satthā sammukhībhūto. Tasmātiha, bhikkhave, vīriyaṃ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya. ‘Evaṃ no ayaṃ amhākaṃ pabbajjā avañjhā bhavissati saphalā sa-udrayā. Yesañca mayaṃ paribhuñjāma cīvara-piṇḍapātasenāsana-gilānappaccayabhesajjaparikkhāraṃ tesaṃ te kārā amhesu mahapphalā bhavissanti mahānisaṃsā’ti– evañhi vo, bhikkhave, sikkhitabbaṃ. Attatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; paratthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetuṃ; ubhayatthaṃ vā hi, bhikkhave, sampassamānena alameva appamādena sampādetun”ti. Dutiyaṃ.