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 Holiness the Sherif, "Sherif! Ayita Brahmin once asked the question of the other side of liberation, and the question was: "What are the words and deeds of those who already know the truth and the laws of the world, those who have realized the different stages of liberation, those who have realized different levels of liberation?" Dear teacher, please tell me."

Ayita Brahmin then said:

"Those who pursue the law,

Learned and unlearned.

Ask such majesty,

Please tell me."

Sherif! How should Ayita Brahmin's question be answered? How should he preach, teach, and explain to him the teachings of liberation from the other side? ”

His Holiness the Sheriff, hearing the Buddha asking himself a question, fell silent.

The Buddha asked His Holiness the Sheriff one after another, but His Holiness was silent.

So the Buddha asked His Holiness the Sheriff promptly: "Sherif! Is this the birth, formation, occurrence, and appearance of material things (including the physical body), feelings, thoughts, actions, recognitions, distinctions, and judgments in the world? Sherif! Is this the method of karma (explained by karma, see chapter 57)? ”

His Holiness replied: "Venerable, these practitioners who have attained different levels of liberation from the shallow to the deep, these practitioners who have attained different levels of liberation, with correct wisdom, understand that the origin, formation, occurrence, and emergence of material things, feelings, thoughts, actions, cognitions, distinctions, and judgments are all dependent birth methods, and they are all dependent origin methods (for the explanation of dependent origin methods, see chapters 48 and 49). After they understand with correct wisdom that these things, feelings, thoughts, actions, understandings, distinctions, and judgments are the law of dependent birth, the law of dependent origin, they wake up from these obsessions that have arisen, formed, occur, and appear, feelings, thoughts, behaviors, understandings, distinctions, and judgments, and they will gradually be freed from the attachment and craving of these things, feelings, thoughts, behaviors, understandings, and judgments, and they will gradually eliminate the attachments and cravings of these things, feelings, thoughts, actions, cognition, distinctions, The troubles and pains that arise from judgment eventually wipe out all their own troubles and pains.

That's how they practice. And how did they realize the various liberation positions?

The Venerables, these practitioners, with the right wisdom, understand that things, feelings, thoughts, actions, understanding, distinction, and judgment are all dependent birth laws and dependent origin laws. After they understand that things, feelings, thoughts, actions, understandings, distinctions, and judgments are all dependent birth laws and dependent birth methods, they wake up from these things, feelings, thoughts, actions, understandings, distinctions, and judgments that have arisen, formed, occur, and appear, and they gradually eliminate their craving and attachment to things, feelings, thoughts, behaviors, understandings, distinctions, and judgments, and they gradually eliminate the troubles and pains that arise from these things, feelings, thoughts, actions, understandings, distinctions, and judgments. In the end, they no longer worry and cling to these things, feelings, thoughts, actions, knowing, separating, judging. They are completely liberated forever from all things in the world, from all thoughts in the heart, from things, feelings, thoughts, actions, understandings, distinctions, and judgments.

With the right wisdom, they understood the arise, form, occurrence, and appearance of the four eclipses (the explanation of the four eclipses, see chapter 51). When they understand the arise, form, occurrence and appearance of the four foods, they will wake up from these four foods that have arisen, formed, occur, and appear, and they will gradually eliminate their craving and attachment to the four foods, they will gradually eliminate the troubles and pains caused by these four foods, and they will no longer worry and cling to the four foods in the end. They are completely liberated from everything in the world, from all thoughts in their hearts, from the four foods forever.

If they look at it with correct wisdom, they will understand that only after the four foods disappear and are destroyed, they will not continue to arise, form, occur, appear things, feel, think, act, know, separate, and judge. These things, feelings, thoughts, actions, understandings, distinctions, judgments can be destroyed and disappeared. Only by practicing the method of eliminating the four foods can they wake up from these things, feelings, thoughts, behaviors, understandings, distinctions, and judgments that have arisen, formed, occur, and appear, and can they gradually eliminate their craving and attachment to things, feelings, thoughts, behaviors, understandings, distinctions, and judgments, and can they gradually eliminate the troubles and pains caused by these things, feelings, thoughts, behaviors, understandings, distinctions, and judgments, and finally stop worrying about and clinging to these things, feelings, thoughts, behaviors, understandings, and distinctionsJudgment. Only then can we be completely liberated from all things in the world, from all thoughts in the heart, from things, feelings, thoughts, actions, understandings, distinctions, and judgments.

This is how they attain liberation.

This is the answer to the question of Ayita Brahmin's question of attaining liberation from the other side, and this is the explanation of the jurisprudence of the other shore of liberation. ”

The Buddha said to His Holiness the Shreve, "Sherif! When Ayita Brahmin asked Rulai this question, Rulai answered him according to the Dharma you just said, and he took refuge in Rulai, became a monk, and realized the liberation fruit of the Arhat. If you are asked today to answer the question that Ayita Arhat asked at the beginning, I want you to also experience the process of Ayita Arhat's enlightenment and liberation fruit. ”

After the Buddha's teachings, His Holiness once again paid homage to the Buddha, admired the immeasurable merits of the Buddha's teachings, and practiced according to the Buddha's teachings.

Pali original scripture

4. Kaḷārakhattiyavaggo

SN.12.31/(1). Bhūtasuttaṃ

　　 31. Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati. Tatra kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi– “vuttamidaṃ, sāriputta, pārāyane ajitapañhe–

　　 “Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

　　 Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti.

　　 “Imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti? Evaṃ vutte, āyasmā sāriputto tuṇhī ahosi. Dutiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi …pe… dutiyampi kho āyasmā sāriputto tuṇhī ahosi. Tatiyampi kho bhagavā āyasmantaṃ sāriputtaṃ āmantesi– “vuttamidaṃ, sāriputta, pārāyane ajitapañhe–

　　 “Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

　　 Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti.

　　 “Imassa nu kho, sāriputta, saṃkhittena bhāsitassa kathaṃ vitthārena attho daṭṭhabbo”ti? Tatiyampi kho āyasmā sāriputto tuṇhī ahosi.

　　 “Bhūtamidanti, sāriputta, passasī”ti? Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhante, sekkho hoti.

　　 “Kathañca, bhante, saṅkhātadhammo hoti? Bhūtamidanti, bhante, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Evaṃ kho, bhante, saṅkhātadhammo hoti. Iti kho, bhante, yaṃ taṃ vuttaṃ pārāyane ajitapañhe–

　　 “Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

　　 Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti.

　　 “Imassa khvāhaṃ, bhante, saṃkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmī”ti.

　　 “Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidāya virāgāya nirodhāya paṭippanno hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Tadāhāranirodhā yaṃ bhūtaṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, sāriputta, sekkho hoti.

　　 “Kathañca, sāriputta, saṅkhātadhammo hoti? Bhūtamidanti, sāriputta, yathābhūtaṃ sammappaññāya passati. Bhūtamidanti yathābhūtaṃ sammappaññāya disvā bhūtassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya passati. Tadāhārasambhavanti yathābhūtaṃ sammappaññāya disvā āhārasambhavassa nibbidā virāgā nirodhā anupādā vimutto hoti. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññāya passati. Tadāhāranirodhā yaṃ bhūtaṃ taṃ nirodhadhammanti yathābhūtaṃ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti. Evaṃ kho, sāriputta, saṅkhātadhammo hoti. Iti kho, sāriputta, yaṃ taṃ vuttaṃ pārāyane ajitapañhe–

　　 “Ye ca saṅkhātadhammāse, ye ca sekkhā puthū idha;

　　 Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisā”ti.

　　 “Imassa kho sāriputta saṃkhittena bhāsitassa evaṃ vitthārena attho daṭṭhabbo”ti. Paṭhamaṃ.