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 come now to speak for you, listen carefully, think carefully. ”

The monks replied, "Shizun, we will listen carefully to what you have to say, we will think carefully, and respectfully ask you to speak for us." ”

The Buddha said, "Disciples, those who have not yet been taught in the world, may not be concerned and cling to the things composed of the four elements (the explanation of the four elements, see chapter 81), but they may be freed from the things composed of the four elements. Because these things made up of the four elements can be seen, touched, and acquired and possessed by the world. These things also decay and disappear, and those who own them lose them. These bodies made up of the four elements grow, get sick, age, and die. People in the world gain or lose the things of the world, or cannot acquire the things of the world, or watch the things they have acquired slowly decay, they will understand that all things in the world are changing at any time, they cannot remain unchanged for eternity, they cannot exist forever, so they can wake up from the addiction to these things, will no longer be confused by these things, will no longer worry about and cling to these things, and free themselves from the addiction to these things. In the same way, when people in the world feel themselves or see other people's bodies growing, sick, aging, and dying, they will understand that their own and others' bodies cannot be young and eternal, they cannot live forever, their own and others' bodies are changing at any time, they cannot remain unchanged forever, they cannot exist in the world forever, they will wake up from the addiction to their own and other people's bodies, they will no longer be confused by their own or other people's bodies, and they will no longer worry about and cling to their own or other people's bodies. You can be freed from the addiction to yourself or someone else's body.

Disciples, but those who have not been taught by Rulai, find it difficult for them to free themselves from their own state of mind, thoughts, and distinctions. Because for a long time, they will have this thought in their hearts: "This is mine, this is what I have, I am this, this is the true self that will never change." These are the states, thoughts, and distinctions that people in the world cling to. It is difficult for them to free themselves from these states of mind, thoughts, and distinctions.

After all, the body of the worldly people can exist in the world for one year, two years, three years, four years, five years, ten years, twenty years, thirty years, forty years, fifty years, a hundred years, or more, these are all they can see and touch, and their bodies will not change much every year, they are slowly changing, and the people around them are also slowly changing, They are unable to perceive subtle changes in their own bodies and the bodies of others for a short period of time. However, disciples, the world's attachments and worries about state of mind, thoughts, and distinction are even more difficult to extricate, and the world's people are more tightly and firmly bound by the state of mind, thoughts, and divisions, because the world's state of mind, thoughts, and distinction are changing at any time. This state of mind, thought, and separation arises, and that state of mind, thought, and separation are destroyed; That state of mind, thought, and separation arises, and this state of mind, thought, and separation are destroyed; Life and death, the cycle goes on and on, there is no end, and the mood, thoughts, and differences of people in the world are constantly changing with the things they encounter.

The disciples, the holy disciples who have been taught like this, should visualize it like this: "When this arises and exists, then that one also arises and exists; With the emergence and existence of this as the precondition, there will be the emergence and existence of that; When this one does not exist, that one will also disappear; With the destruction and disappearance of this as a prerequisite, that one will also be destroyed and disappeared." Disciples, this is the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49).

Disciples, when the "touch" that can feel happiness arises, they will have happy feelings. When the "touch" of feeling happiness is exhausted and disappears, then the happy feeling generated by this "touch" will be destroyed and eliminated.

Disciples, when the "touch" that can feel pain arises, it will produce painful feelings. When the "touch" of feeling pain is exhausted and disappears, then the painful feeling generated by this "touch" will be destroyed and eliminated.

Disciples, when the "touch" that can feel unbitter and unhappy arises, they will have the feeling of not being bitter and unhappy. When the "touch" that feels unbitter and unhappy is exhausted and disappears, then the unbitter and unhappy feeling generated by this "touch" will be destroyed and eliminated.

Disciples, this is like two firewood touching each other, continuous friction, for a long time, these two firewood will heat up and make a fire, if these two friction firewood before they have made a fire, they are separated, separated, then the heat generated by the friction between these two firewood will slowly decrease, and finally be consistent with the outside temperature, so that the heat generated when they rub is removed and calmed down. In the same way, disciples, when the "touch" that can feel happy arises, they will have happy feelings. When the "touch" of feeling happiness is exhausted and disappears, then the happy feeling generated by this "touch" will be destroyed and eliminated. When the "touch" that can feel pain arises, painful feelings arise. When the "touch" of feeling pain is exhausted and disappears, then the painful feeling generated by this "touch" will be destroyed and eliminated. When the "touch" that can feel unhappy is born, the feeling of not being bitter and unhappy will arise. When the "touch" that feels unbitter and unhappy is exhausted and disappears, then the unbitter and unhappy feeling generated by this "touch" will be destroyed and eliminated.

The generation and extinguishment of these happy feelings, the generation and extinguishment of painful feelings, the production and extinguishment of unhappy feelings, just like two firewood touching each other, continuous friction, for a long time, these two firewood will heat up and make a fire, if these two friction firewood have not yet made a fire, they are separated and separated, then the heat they produce will slowly disappear, and finally consistent with the temperature outside, the heat generated by their friction will be extinguished and calmed down. When the "touch" that can feel happy, painful, and unhappy is born, it will produce feelings of happiness, pain, and non-bitterness. When the "touch" that feels happy, painful, and unhappy is exhausted and disappears, then the feeling of happiness, pain, and non-bitterness generated by this "touch" will be destroyed and eliminated.

Disciples, when you visualize in this way, you will not be worried and clinging to all the "touches", you will not be worried and clinging to all feelings, you will not be worried and clinging to all thoughts. There will be no concern and attachment to all actions, no concern and attachment to all understanding, distinction, and judgment. Without attachment and concern, you will not be bound by any "touch", thing, feeling, thought, behavior, understanding, separation, judgment, so that without attachment and concern, you will be free from the troubles and sufferings of the world. When you are liberated, you will realize the wisdom and fruit of liberation, and you will understand: "From this lifetime, I will no longer be born in this world, my practice, my actions, words, and thoughts have been completed, what I should have done has been done, I will no longer have the state of reincarnation of life and death, I will no longer be born in this world, I will be freed from 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.12.62/(2). Dutiya-assutavāsuttaṃ

　　 62. Sāvatthiyaṃ viharati …pe… “assutavā, bhikkhave, puthujjano imasmiṃ cātumahābhūtikasmiṃ kāyasmiṃ nibbindeyyapi virajjeyyapi vimucceyyapi. Taṃ kissa hetu? Dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampi Tasmā tatrāssutavā puthujjano nibbindeyyapi virajjeyyapi vimucceyyapi. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ. Taṃ kissa hetu? Dīgharattañhetaṃ, bhikkhave, assutavato puthujjanassa ajjhositaṃ mamāyitaṃ parāmaṭṭhaṃ– ‘etaṃ mama, esohamasmi, eso me attā’ti. Tasmā tatrāssutavā puthujjano nālaṃ nibbindituṃ nālaṃ virajjituṃ nālaṃ vimuccituṃ”.

　　 “Varaṃ, bhikkhave, assutavā puthujjano imaṃ cātumahābhūtikaṃ kāyaṃ attato upagaccheyya, na tveva cittaṃ. Taṃ kissa hetu? Dissatāyaṃ, bhikkhave, cātumahābhūtiko kāyo ekampi vassaṃ tiṭṭhamāno dvepi vassāni tiṭṭhamāno tīṇipi vassāni tiṭṭhamāno cattāripi vassāni tiṭṭhamāno pañcapi vassāni tiṭṭhamāno dasapi vassāni tiṭṭhamāno vīsatipi vassāni tiṭṭhamāno tiṃsampi vassāni tiṭṭhamāno cattārīsampi vassāni tiṭṭhamāno paññāsampi vassāni tiṭṭhamāno vassasatampi tiṭṭhamāno, bhiyyopi tiṭṭhamāno. Yañca kho etaṃ, bhikkhave, vuccati cittaṃ itipi, mano itipi, viññāṇaṃ itipi, taṃ rattiyā ca divasassa ca aññadeva uppajjati aññaṃ nirujjhati.

　　 “Tatra bhikkhave, sutavā ariyasāvako paṭiccasamuppādaṃyeva sādhukaṃ yoniso manasi karoti– ‘iti imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati; imasmiṃ asati idaṃ na hoti, imassa nirodhā idaṃ nirujjhatī’ti. Sukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati. Dukkhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati dukkhavedanā. Tasseva dukkhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ dukkhavedaniyaṃ phassaṃ paṭicca uppannā dukkhavedanā sā nirujjhati sā vūpasammati. Adukkhamasukhavedaniyaṃ, bhikkhave, phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

　　 “Seyyathāpi bhikkhave, dvinnaṃ kaṭṭhānaṃ saṅghaṭṭanasamodhānā usmā jāyati tejo abhinibbattati. Tesaṃyeva dvinnaṃ kaṭṭhānaṃ nānākatavinibbhogā yā tajjā usmā sā nirujjhati sā vūpasammati; evameva kho, bhikkhave, sukhavedaniyaṃ phassaṃ paṭicca uppajjati sukhavedanā. Tasseva sukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ sukhavedaniyaṃ phassaṃ paṭicca uppannā sukhavedanā sā nirujjhati sā vūpasammati …pe… adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppajjati adukkhamasukhavedanā. Tasseva adukkhamasukhavedaniyassa phassassa nirodhā yaṃ tajjaṃ vedayitaṃ adukkhamasukhavedaniyaṃ phassaṃ paṭicca uppannā adukkhamasukhavedanā sā nirujjhati sā vūpasammati.

　　 “Evaṃ passaṃ, bhikkhave, sutavā ariyasāvako phassepi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati; nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī”ti. Dutiyaṃ.