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, "Doing" will be produced on the precondition of "ignorance", "knowledge" will be produced with "action" as a prerequisite, "name" will be produced with "knowledge" as a prerequisite, "six places" will be produced with "name" as a prerequisite, "touch" will be produced with "touch" as a prerequisite, "receive" will be produced with "touch" as a prerequisite, "love" will be produced with "acceptance" as a prerequisite, and "take" will be produced with "love" as a prerequisite As a prerequisite, "have" will arise, with "have" as a prerequisite will produce "birth", and with "birth" as a prerequisite, sorrow, distress, worry, despair, aging, and death will arise. Disciples, this is the process by which the sufferings and troubles of the world's people gather, and this is the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49). ”

As soon as the Buddha's words fell, as soon as he briefly finished talking about the method of dependent origin, a monk said to the Buddha: "Venerable, what is "old death"? Who does this "old death" belong to? ”

The Buddha said, "Bhikkhus! The question you asked is not quite appropriate! Monk! Those who ask: What is "old death"? Who does this "old death" belong to? Or ask: "old death" is one thing, and who "old death" belongs to is another, is that true? Bhikkhus, although these two ways of asking questions are different, they actually want to express the same meaning, and the problem they want to solve is the same.

Monk! There is the insight that life and spirit are the body, and life, spirit and body are one whole. Or there is the insight that life and spirit are one thing, and the body is another. Life, spirit and body are separate and different things. These insights are not the right practice, the right wisdom.

Bhikkhus, departing from these two extreme views, such as saying that "birth" as a prerequisite will produce "old age." ”

The monk went on to ask, "Venerable, what are birth, being, taking, loving, receiving, touching, the six places, fame, knowledge, action, and ignorance? To whom does birth, being, taking, loving, receiving, touching, six places, fame, knowledge, action, and ignorance belong to? ”

The Buddha said, "Bhikkhus! The question you asked is not quite appropriate! Monk! Those who asked: What is birth, being, taking, loving, receiving, touching, six places, fame, knowledge, action, confusion? To whom does birth, being, taking, loving, receiving, touching, six places, fame, knowledge, action, and ignorance belong to? Or ask: Birth, being, taking, loving, receiving, touching, six places, name, knowledge, action, confusion is one thing, birth, being, taking, love, acceptance, touch, six places, fame, knowledge, action, confusion belongs to is another thing, is this the case? Bhikkhus, although these two ways of asking questions are different, they actually want to express the same meaning, and the problem they want to solve is the same.

Monk! There is the insight that life and spirit are the body, and life, spirit and body are one whole. Or there is the insight that life and spirit are one thing, and the body is another. Life, spirit and body are separate and different things. These insights are not the right practice, the right wisdom.

Monk! Leaving these two extreme views, for example, "action" will be produced on the precondition of "ignorance", "knowledge" will be produced on the precondition of "action", "name" will be produced with "knowledge" as a precondition, "six places" will be produced with "famous color" as a precondition, "touch" will be produced with "touch" as a precondition, "receive" will be produced with "touch" as a precondition, "love" will be produced with "acceptance" as a precondition, and "take" will be produced with "love" as a precondition As a prerequisite, "have" will arise, and with "have" as a prerequisite, "birth" will be produced.

Monk! When "confusion" gradually fades, dissipates, and disappears. All the confusing and confusing questions, such as: What is old death, life, being, taking, loving, receiving, touching, six places, fame, knowledge, action, and confusion? To whom does old death, life, have, take, love, receive, touch, six places, fame, knowledge, action, and ignorance belong to? Old death, birth, have, take, love, receive, touch, six places, fame, knowledge, action, confusion are one thing, old death, life, have, take, love, receive, touch, six places, name, knowledge, action, confusion belongs to who is another thing, is that so? Is life and spirit the body? Are life, mind and body one and the same? Is life and spirit one thing, but body another? Are life, spirit and body separate, different from each other? These problems will be discarded, discarded, and eliminated. Just as a Doro tree is uprooted and cut into countless small pieces, it will never sprout and grow again. When "ignorance" is eliminated, then all actions, words, and thoughts will not regenerate, occur, or appear, and there will be no subsequent results because of these actions, words, and thoughts, then from this life there will be no continued cycle of joy, anger, sorrow, and so on, endless torment and sinking, and from this life the troubles and pains will be eliminated, since the troubles and pains have been eliminated, then there will be no continued rebirth, and there will be no continued cycle of life and death. Like a Doro tree that has been uprooted and cut into countless small wooden pieces, it is impossible to continue to germinate and grow. In this way, there will be no future life, and we will be completely freed from the troubles and pains of the cycle of life and death.

Monk! This is the practice of enlightenment and liberation. ”

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.12.35/(5). Avijjāpaccayasuttaṃ

　　 35. Sāvatthiyaṃ viharati …pe… “avijjāpaccayā, bhikkhave, saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca– “‘katamaṃ nu kho, bhante, jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇan’ti? ‘No kallo pañho’ti bhagavā avoca, ‘katamaṃ jarāmaraṇaṃ kassa ca panidaṃ jarāmaraṇan’ti iti vā, bhikkhu, yo vadeyya, ‘aññaṃ jarāmaraṇaṃ aññassa ca panidaṃ jarāmaraṇan’ti, iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘jātipaccayā jarāmaraṇan’”ti.

　　 “Katamā nu kho, bhante, jāti, kassa ca panāyaṃ jātī”ti? “No kallo pañho”ti bhagavā avoca, “‘katamā jāti, kassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ‘aññā jāti aññassa ca panāyaṃ jātī’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘bhavapaccayā jātī’”ti.

　　 “Katamo nu kho, bhante, bhavo, kassa ca panāyaṃ bhavo”ti? “No kallo pañho”ti bhagavā avoca, “‘katamo bhavo, kassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ‘añño bhavo aññassa ca panāyaṃ bhavo’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘upādānapaccayā bhavo’ti …pe… ‘taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇan’”ti.

　　 “Katame nu kho, bhante, saṅkhārā, kassa ca panime saṅkhārā”ti? “No kallo pañho”ti bhagavā avoca, “‘katame saṅkhārā kassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ‘aññe saṅkhārā aññassa ca panime saṅkhārā’ti iti vā, bhikkhu, yo vadeyya, ubhayametaṃ ekatthaṃ byañjanameva nānaṃ. Taṃ jīvaṃ taṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti; aññaṃ jīvaṃ aññaṃ sarīranti vā, bhikkhu, diṭṭhiyā sati brahmacariyavāso na hoti. Ete te, bhikkhu, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘avijjāpaccayā saṅkhārā’”ti.

　　 “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamaṃ jarāmaraṇaṃ, kassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘aññaṃ jarāmaraṇaṃ, aññassa ca panidaṃ jarāmaraṇaṃ’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

　　 “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katamā jāti, kassa ca panāyaṃ jāti’ iti vā, ‘aññā jāti, aññassa ca panāyaṃ jāti’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammāni.

　　 “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. Katamo bhavo …pe… katamaṃ upādānaṃ… katamā taṇhā… katamā vedanā… katamo phasso… katamaṃ saḷāyatanaṃ… katamaṃ nāmarūpaṃ… katamaṃ viññāṇaṃ …pe….

　　 “Avijjāya tveva, bhikkhu, asesavirāganirodhā yānissa tāni visūkāyikāni visevitāni vipphanditāni kānici kānici. ‘Katame saṅkhārā, kassa ca panime saṅkhārā’ iti vā, ‘aññe saṅkhārā, aññassa ca panime saṅkhārā’ iti vā, ‘taṃ jīvaṃ taṃ sarīraṃ’ iti vā, ‘aññaṃ jīvaṃ, aññaṃ sarīraṃ’ iti vā. Sabbānissa tāni pahīnāni bhavanti ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni āyatiṃ anuppādadhammānī”ti. Pañcamaṃ.