Once, when the Buddha lived in a town called Gema Shadama in the kingdom of Kulu, Ananda came to the Buddha's residence, and after he saluted the Buddha, he sat down on the side, and Ananda said to the Buddha: "Venerable, it is so surprising, it is incredible, Venerable, what you call the method of dependent origin (see chapters 48 and 49) is so vast and profound, so unfathomable, so esoteric. Yet to me, this jurisprudence is so obvious and easy to understand. For me, the law of origin is the most obvious jurisprudence. ”

The Buddha said, "Ananda! Don't say this, don't think like this, people or beings in the world think that the law of dependent origin is profound, unfathomable, and esoteric, because they still do not understand the jurisprudence of dependent origin. Because they do not understand the jurisprudence of the law of origin, it is like a loom being wrapped in messy silk threads, like countless silk threads mixed together to form a dead knot, like a disorderly grass growing disorderly. They are bound by the things of the world, and they cannot be freed from the place of suffering, from the three evil paths of hell, beasts, and hungry ghosts, from the place of suffering, or from the cycle of life and death.

Ananda, when clinging to and worrying about the things of the world, and indulged in the feelings of happiness, joy, and satisfaction brought about by obtaining, possessing, and enjoying these things, craving will grow, and "taking" will be produced on the precondition of "love", "taking" as a prerequisite will produce "have", and "being" will be produced with "have" as a precondition, so that having "birth" will produce sorrow, sadness, distress, 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).

Ananda, like a great tree, its roots grow into the ground, it is firmly rooted in the earth, and it draws water and nutrients from the earth. In this way, the big tree can grow and exist for a long time. In the same way, Ananda, when clinging to and worrying about the things of the world, and indulge in the feelings of happiness, satisfaction, and joy brought by these things, just as a tree is rooted in the earth and draws water and nutrients from the earth, then craving will continue to grow, with "craving" as the precondition will produce "taking", with "taking" as the precondition will produce "have", with "have" as the precondition will produce "birth", so that having "birth" will produce sorrow, sadness, Distress, worry, despair, aging, 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).

Ananda, when you do not cling to and worry about all the things in the world, do not indulge in the feelings of happiness, joy, and satisfaction brought by these things, and understand that all the things in the world bring to oneself are ultimately painful feelings, then craving will gradually fade, disappear, and disappear. When "love" is destroyed, "taking" is destroyed. 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).

Ananda, just like a man with a shovel for digging soil and a bamboo basket for soil, came to the side of a big tree, he dug up the soil hard, and cut off all the roots of the tree, including the small root whiskers, he dug out the roots of the big tree, and then he used an axe and a saw to divide the tree into countless small wooden blocks, and pressed these small wooden blocks into powder, put them under the sun to expose them, remove the water from the wood powder, and then the man put the dry wood powder into the fire and burned it, and the wood powder burned into ash. These ashes are either blown away by strong winds or thrown into the rushing rivers and rivers to be washed away. Ananda, like this, this big tree was dug up from roots, divided into countless small pieces of wood by axes and saws, and pressed into wood powder, exposed to remove water, burned into ashes, and finally these ashes were blown away by the wind, thrown into the great river, the great river was washed away, so that the big tree did not exist, it disappeared, and it was impossible to regenerate roots and sprout in the future, and in the future the tree could no longer appear, it had been completely extinguished and disappeared. In the same way, Ananda, when you are no longer worried about and clinging to all things in the world, when you are no longer obsessed with the feelings of happiness, joy, and satisfaction brought by these things, and understand that all things in the world bring to oneself are ultimately painful feelings, then it is like a tree being dug up, divided into countless small pieces of wood by axes and saws, pressed into wood powder, exposed to the sun to remove water, burned to ashes by fire, blown away by strong winds, thrown into great rivers and rivers and washed away. Craving will gradually fade, disappear, and disappear. When "love" is destroyed, "take" is destroyed. 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's teachings, Ananda once again paid homage to the Buddha, and he admired the immeasurable merits of the Buddha's teachings and practiced according to the Buddha's teachings.

Pali original scripture

SN.12.60/(10). Nidānasuttaṃ

　　 60. Ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “acchariyaṃ, bhante, abbhutaṃ, bhante! Yāva gambhīro cāyaṃ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti.

　　 “Mā hevaṃ, ānanda, mā hevaṃ, ānanda! Gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.

　　 “Upādāniyesu, ānanda, dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ; upādānapaccayā bhavo; bhavapaccayā jāti; jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Seyyathāpi, ānanda, mahārukkho. Tassa yāni ceva mūlāni adhogamāni, yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṃ ojaṃ abhiharanti. Evañhi so, ānanda, mahārukkho tadāhāro tadupādāno ciraṃ dīghamaddhānaṃ tiṭṭheyya. Evameva kho, ānanda, upādāniyesu dhammesu assādānupassino viharato taṇhā pavaḍḍhati. Taṇhāpaccayā upādānaṃ upādānapaccayā bhavo …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti.

　　 “Upādāniyesu, ānanda, dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti.

　　 “Seyyathāpi ānanda, mahārukkho. Atha puriso āgaccheyya kuddālapiṭakaṃ ādāya. So taṃ rukkhaṃ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṃ rukkhaṃ khaṇḍākhaṇḍikaṃ chindeyya. Khaṇḍākhaṇḍikaṃ chinditvā phāleyya; phāletvā sakalikaṃ sakalikaṃ kareyya, sakalikaṃ sakalikaṃ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṃ kareyya, masiṃ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya. Evañhi so, ānanda, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo Evameva kho, ānanda, upādāniyesu dhammesu ādīnavānupassino viharato taṇhā nirujjhati. Taṇhānirodhā upādānanirodho; upādānanirodhā bhavanirodho; bhavanirodhā jātinirodho; jātinirodhā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Dasamaṃ.

　　 Dukkhavaggo chaṭṭho.

　　 Tassuddānaṃ–

　　 Parivīmaṃsanupādānaṃ, dve ca saṃyojanāni ca;

　　 Mahārukkhena dve vuttā, taruṇena ca sattamaṃ.

　　 Nāmarūpañca viññāṇaṃ, nidānena ca te dasāti.