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 area, there will be a tendency and tendency to continue to develop, and when there is a tendency and tendency to continue development, there will be coming and going, there will be past, present, future, and there will be a cycle of life and death. When there is a cycle of life and death, it will produce sorrow, sadness, bitterness, 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 area, there will be a tendency and tendency to continue to develop, and when there is a tendency and tendency to continue development, there will be coming and going, there will be past, present, future, and there will be a cycle of life and death. When there is a cycle of life and death, it will produce sorrow, sadness, bitterness, 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 there will be no tendency and tendency to continue development, and when there is no tendency and tendency to continue development, there will be no coming and going, there will be no past, present, future, and there will be no cycle of life and death. When there is no cycle of life and death, there will be no cycle of 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). ”

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.12.40/(10). Tatiyacetanāsuttaṃ

　　 40. Sāvatthiyaṃ viharati …pe… “yañca bhikkhave, ceteti yañca pakappeti yañca anuseti ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Ārammaṇe sati patiṭṭhā viññāṇassa hoti. Tasmiṃ patiṭṭhite viññāṇe virūḷhe nati hoti. Natiyā sati āgatigati hoti. Āgatigatiyā sati cutūpapāto hoti. Cutūpapāte sati āyatiṃ jātijarāmaraṇaṃ 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 nati hoti. Natiyā sati āgatigati hoti. Āgatigatiyā sati cutūpapāto hoti. Cutūpapāte sati āyatiṃ jātijarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. 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 nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati āyatiṃ jāti jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dasamaṃ.

　　 Kaḷārakhattiyavaggo catuttho.

　　 Tassuddānaṃ–

　　 Bhūtamidaṃ kaḷārañca, duve ca ñāṇavatthūni;

　　 Avijjāpaccayā ca dve, natumhā cetanā tayoti.