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 think and plan to do anything in your heart, and if there is a tendency to produce or have problems in your heart, karma (explained by karma, see chapter 67) will have a basis for existence and continued cumulative development. When "karmic knowledge" has a base, this "karmic knowledge" has a place to rely on, a foothold. When "karmic knowledge" continues to accumulate and grow in the base, then "fame" will arise and appear. Spirit, thought, and psychology are called "names," and material things and bodies are called "colors." Spiritual, mental, mental, and material things, including the body of a person or being, are collectively referred to as "names." That is to say, when "karmic knowledge" continues to accumulate and grow in the base area, there will be a concern and attachment to material and spiritual, and it will be believed that material and spiritual existence are real, and it will be bound by material and spiritual. Taking "name" as the precondition will produce "six places", taking "six" as the precondition will produce "touch", taking "touch" as the precondition will produce "acceptance", taking "acceptance" as the precondition will produce "love", taking "love" as the precondition will produce "taking", taking "taking" as the precondition will produce "have", taking "have" as the precondition will produce "birth", and taking "birth" as the precondition will produce "life", and taking "birth" as the precondition will produce sadness, sadness, distress, worry, despair, aging, and death. Disciples, this is the process by which the sufferings and troubles of the world arise, appear, and gather. This is the prograde of the dependent origin method (for the interpretation of the dependent origin method, see chapters 48 and 49).

Disciples, if the heart does not think or plan to do anything, but there is still a tendency to produce or produce problems in the heart, then "karma" will still have a basis for existence and continued accumulation and development. When "karmic knowledge" has a base, this "karmic knowledge" will still have a place to rely on, and there will still be a foothold. When "karmic knowledge" continues to accumulate and grow in the base, then "fame" will arise and appear. That is to say, when "karmic knowledge" continues to accumulate and grow in the base area, there will be a concern and attachment to material and spiritual, and it will be believed that material and spiritual existence are real, and it will be bound by material and spiritual. Taking "name" as the precondition will produce "six places", taking "six" as the precondition will produce "touch", taking "touch" as the precondition will produce "acceptance", taking "acceptance" as the precondition will produce "love", taking "love" as the precondition will produce "taking", taking "taking" as the precondition will produce "have", taking "have" as the precondition will produce "birth", and taking "birth" as the precondition will produce "life", and taking "birth" as the precondition will produce sadness, sadness, distress, worry, despair, aging, and death. Disciples, this is the process by which the sufferings and troubles of the world arise, appear, and gather. This is the prograde of the dependent origin method (for the interpretation of the dependent origin method, see chapters 48 and 49).

Disciples, if the heart does not think or plan to do anything, if there is no cause of disturbing thoughts in the heart, and there is no tendency for disturbing emotions to arise, then "karmic knowledge" will have no basis for existence and continued cumulative development. When "karmic knowledge" has no base, this "karmic knowledge" has no place to rely on, and there is no foothold. "Karma" will not continue to accumulate and grow, then "fame" will not arise and appear. That is to say, when "karmic knowledge" has no foundation, no place to rely on, and no foothold, "karmic knowledge" will not continue to accumulate and grow, so that there will be no concern and attachment to material and spiritual, and there will be no thinking that material and spiritual existence is real, and it will not be bound by material and spiritual. After the "name" is removed, there will be no "six places", after the "six places" are eliminated, there will be no "touch", after the "touch" is removed, there will be no "acceptance", after the "acceptance" is eliminated, there will be no "love", after the "love" is removed, there will be no "have", after the "have" is removed, there will be no "birth", and after the "birth" is removed, there will be no sorrow, sadness, distress, worry, despair, aging, and death. Disciples, this is the process of eliminating the sufferings and troubles of the world. This is the retrograde of the dependent origin method (for the interpretation of the dependent origin method, see chapters 48 and 49).

Disciples, the retrograde of the dependent origin method is the wrong practice method, and the retrograde of the dependent origin method is the correct practice method, and you should practice according to the retrograde method of the dependent origin method. In this way, we will get rid of all your troubles and sufferings, eliminate all your sinful karma, and finally free you from the torment and pain of the cycle of life and death forever. ”

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.12.39/(9). Dutiyacetanāsuttaṃ

　　 39. Sāvatthiyaṃ viharati …pe… “yañca, bhikkhave, ceteti yañca pakappeti yañca anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso; phassapaccayā vedanā …pe… taṇhā… upādānaṃ… bhavo… jāti… jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti”.

　　 “No ce, bhikkhave, ceteti no ce pakappeti, atha ce anuseti, ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nāmarūpassa avakkanti hoti. Nāmarūpapaccayā saḷāyatanaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Yato ca kho, bhikkhave, no ceva ceteti no ca pakappeti no ca anuseti, ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā. Ārammaṇe asati patiṭṭhā viññāṇassa na hoti. Tadappatiṭṭhite viññāṇe avirūḷhe nāmarūpassa avakkanti na hoti. Nāmarūpanirodhā saḷāyatananirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Navamaṃ.