At one time, the Buddha lived in the Garden of Solitude in the Gion Grove of the Acropolis. One day, the Shunshi Brahmin came to the Buddha's residence, and after he and the Buddha exchanged greetings, he sat down on the side, and the Shunsei Brahmin said to the Buddha, "Gautama, I have a few questions for you, can you answer them for me?"

The Buddha said, "Brahmin, if you have any questions, please say. ”

The Shunsai Brahmin said, "Gautama, is everything in the world real?"

The Buddha said, "Brahman, this is a worldly view, such as this is an extreme view. ”

The Shunshi Brahmin said, "Is everything in the world false or untrue?"

The Buddha said, "Brahman, this is also an opinion of the world, and if you think it is also an extreme view. ”

The Shunshi Brahmin said, "So, are all things in the world inseparable and one whole?"

The Buddha said, "Brahman, such an opinion is still considered to be an extreme view. ”

The Shunshi Brahmin said, "Are all the things in the world unrelated to each other, different individuals?"

The Buddha said, "Brahman, this view is still considered to be an extreme view. ”

The Shunshi Brahmin said a little impatiently: "Gautama, I have said all the possible opinions in the world, and you say that these opinions are extreme opinions, so which one do you think is correct? ”

The Buddha said, "Brahmin, departing from what you just said, it is said that "action" is produced by "ignorance" as a prerequisite, "knowledge" is produced with "action" as a prerequisite, "name" is produced with "knowledge" as a prerequisite, "six places" is produced with "famous color" as a prerequisite, "touch" is produced with "touch" as a prerequisite, "receive" is produced with "touch" as a precondition, "love" is produced with "receive" as a precondition, "take" is produced with "love" as a prerequisite The precondition produces "being", and the precondition of "being" produces "birth", so that having "birth" will produce sorrow, sadness, bitterness, worry, despair, aging, and death. This is the process by which the sufferings and troubles of people or beings in the world gather and appear, and people or beings in the world will continue to suffer and sink in the cycle of life and death according to the method of dependent origin (explained by the method of dependent origin, see chapters 48 and 49).

When "ignorance" completely fades, disappears, and disappears, "doing" is extinguished. When "doing" is destroyed, "knowledge" is destroyed. When "knowledge" is destroyed, "fame" is extinguished. When the "name" is destroyed, the "six places" are destroyed. When the "six places" are destroyed, the "touch" is destroyed. When the "touch" is destroyed, the "receive" is destroyed. When "suffered" is destroyed, "love" is destroyed. When "love" is destroyed, "take" is extinguished. When the "take" is destroyed, the "have" is destroyed. When the "have" is destroyed, the "birth" is destroyed. When "life" is gone, sorrow, sorrow, bitterness, worry, despair, old age, and death are gone. This is the process by which the sufferings and troubles of people or beings in the world are eliminated and destroyed. People or beings in the world can be freed from the troubles and sufferings of the cycle of life and death by following the retrograde movement of the method of dependent origin (explained by the method of dependent origin, see chapters 48 and 49). ”

After the Buddha spoke, the Shunshi Brahmin nodded and said, "Dade, what you just said is very reasonable, if you think that things in the world are real, then when things in the world decay, perish, and disappear, you will think that this view is incorrect. If we think that things in the world are false and untrue, then when things in the world are formed, appear, and exist, such an opinion will be considered incorrect. If we think that the things in the world are inseparable and a whole, then when some things in the world are divided and separated, they can still exist independently, or can they have the properties, properties, and functions before the separation and separation, and this view is considered incorrect. If we think that the things in the world are unrelated to each other and are different independent individuals, then when some things in the world are divided and separated, they will perish and disappear, and they cannot exist independently, and these things will not have the nature, properties, and functions before the separation and separation after the separation and separation, and this view will be considered incorrect. All of the observations I have just made to you find arguments to refute them. However, this legal principle you just mentioned cannot be refuted, all things in the world are indeed formed, appeared, and exist under certain preconditions, and indeed decay, extinction, and disappearance under certain preconditions. The views I just said are actually different stages of the emergence, development, change, decay and extinction of things in the world, and these views have their correctness in specific and different stages of things in the world, but when these stages change and change each other, these views are not necessarily correct, it should be said that these views are correct only under specific conditions, and the perspective of looking at the problem is one-sided, not comprehensive. Dade, the insights you just said are correct at any stage of things in the world. I now fully understand it, and thank you for your mercy in explaining the jurisprudence to me.

Dade, please let me take refuge in you, please let me be your home practice disciple, I am willing to take the precepts you have set, I am willing to practice according to the Dhamma you say. ”

The Buddha accepted the refuge of the Shunshi Brahmins, who respectfully 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

SN.12.48/(8). Lokāyatikasuttaṃ

　　 48. Sāvatthiyaṃ viharati. Atha kho lokāyatiko brāhmaṇo yena bhagavā …pe… ekamantaṃ nisinno kho lokāyatiko brāhmaṇo bhagavantaṃ etadavoca–

　　 “Kiṃ nu kho, bho gotama, sabbamatthī”ti? “‘Sabbamatthī’ti kho, brāhmaṇa, jeṭṭhametaṃ lokāyataṃ”.

　　 “Kiṃ pana, bho gotama, sabbaṃ natthī”ti? “‘Sabbaṃ natthī’ti kho, brāhmaṇa, dutiyametaṃ lokāyataṃ”.

　　 “Kiṃ nu kho, bho gotama, sabbamekattan”ti? “‘Sabbamekattan’ti kho, brāhmaṇa, tatiyametaṃ lokāyataṃ”.

　　 “Kiṃ pana, bho gotama, sabbaṃ puthuttan”ti? “‘Sabbaṃ puthuttan’ti kho, brāhmaṇa, catutthametaṃ lokāyataṃ”.

　　 “Ete te, brāhmaṇa, ubho ante anupagamma majjhena tathāgato dhammaṃ deseti– ‘avijjāpaccayā saṅkhārā; saṅkhārapaccayā viññāṇaṃ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Avijjāya tveva asesavirāganirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti.

　　 Evaṃ vutte, lokāyatiko brāhmaṇo bhagavantaṃ etadavoca– “abhikkantaṃ, bho gotama …pe… ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti. Aṭṭhamaṃ.