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, people or beings who have been born in this world, if they want to survive in this world, or continue to be reborn in the future, they need to eat four kinds of food. The first is a material food that can fill the stomach either coarse or fine. The second is that the eyes, ears, nose, tongue, body, and inner contact with external things produce cognition and feelings, such as the eyes see things, the ears hear sounds, the nose smells the smell, the tongue tastes, the body touches the touch, the mind after contacting the outside world, and these contact with the external things have cognition and feelings, which is called touching. The third type of food is the spiritual thought that arises in the heart, the desire to be fulfilled, and so on, which is called meaning food. The fourth type of food is the ability to perceive the existence of external things and the cognition, judgment, and distinction of different image natures, which is called food awareness. ”

Disciples, eating these four foods can enable people or beings who have already been born in this world to survive in this world, and can continue to be born in this world in the future.

Disciples, if there is craving, joy, love, and thirst for material food, then "knowledge" will arise, appear, and grow; When "knowledge" arises, appears, and grows, "name" will appear and appear. When "fame" appears and appears, there will be physical behavior, oral speech, and inner thoughts that arise, create, produce, and grow. When there are actions, words, and thoughts that arise, create, produce, and grow, then there will be future lives, and there will be rebirth in the world in the future; If the future is reborn in the world again, then the future will be born, sick, old, and dead again. When the future is born, sick, old, and dies again, the disciples, if they come, say, "Then the future will continue to produce sorrow, sorrow, trouble, and pain again", and this is the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49).

Disciples, in the same way, if there is craving, joy, love, and thirst for touching, meaning, and knowledge, then "knowledge" will arise, appear, and grow; When "knowledge" arises, appears, and grows, "name" will appear and appear. When "fame" appears and appears, there will be physical behavior, oral speech, and inner thoughts that arise, create, produce, and grow. When there are actions, words, and thoughts that arise, create, produce, and grow, then there will be future lives, and there will be rebirth in the world in the future; If the future is reborn in the world again, then the future will be born, sick, old, and dead again. When the future is born, sick, old, and dies again, the disciples, if they come, say, "Then the future will continue to produce sorrow, sorrow, trouble, and pain again", and this is the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49).

The disciples, just as the cloth dyeers dye the white cloth with various colors of dyes: red, yellow, blue, crimson, etc., just as the painter creates portraits of men and women on the drawing board or on the wall, or creates pictures of various landscapes, landscapes, and celebrations. Disciples, in the same way, if there is craving, joy, love, and thirst for material food, touch food, meaning food, and food awareness, then "knowledge" will arise, appear, and grow; When "knowledge" arises, appears, and grows, "name" will appear and appear. When "fame" appears and appears, there will be physical behavior, oral speech, and inner thoughts that arise, create, produce, and grow. When there are actions, words, and thoughts that arise, create, produce, and grow, then there will be future lives, and there will be rebirth in the world in the future; If the future is reborn in the world again, then the future will be born, sick, old, and dead again. When the future is born, sick, old, and dies again, the disciples say, "Then the future will continue to produce sorrow, sorrow, trouble, and pain again." It's like a worker dyeing cloth and a painter drawing.

Disciples, if there is no craving, joy, love, and thirst for material food, touch food, meaning food, and food awareness, then "knowledge" will not arise, appear, and grow; When "knowledge" does not arise, appear, and grow, "name" does not appear and appear. When the "name" does not appear or appear, there will be no physical behavior, oral speech, and inner thoughts that arise, create, produce, and grow. When there is no action, speech, and thought that arises, works, produces, and grows, then there will be no future life, and there will be no rebirth in the world in the future; If the future is not reborn in the world, then the future will not be born, sick, old, or die again. When there is no rebirth, sickness, aging, or death in the future, the disciples, if they come, say, "Then the future will not continue to produce sorrow, sadness, trouble, and pain again", and this is the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49).

Disciples, just like a tall and majestic palace, if there are windows in the east, south, west and north directions of this palace, then when the sun rises in the morning, where will the sunlight shine through the windows?

The monks replied, "Venerable, the sun will shine on the western walls." ”

The Buddha said, "Disciples, if there are no walls in the west, where will the sun shine? ”

The monks replied, "Venerable, if there were no walls on the west side, then the sun would shine on the ground. ”

The Buddha said, "Disciples, if there is no ground, where will the sun shine? ”

The monks replied, "Venerable, if there is no ground, the sun will shine on the water." ”

The Buddha said, "Disciples, if there is no water, where will the sun shine? ”

The monks replied, "Venerable, if there is no surface of water, this sunlight will shine into the void, but there is nothing in the void, so the sunlight cannot shine on anything tangible." ”

The Buddha said, "Disciples, in the same way, if there is no craving, joy, love, and thirst for material food, touch food, meaning food, and food awareness, then knowledge will not arise, appear, and grow; When "knowledge" does not arise, appear, and grow, "name" does not appear and appear. When the "name" does not appear or appear, there will be no physical behavior, oral speech, and inner thoughts that arise, create, produce, and grow. When there is no action, speech, and thought that arises, works, produces, and grows, then there will be no future life, and there will be no rebirth in the world in the future; If the future is not reborn in the world, then the future will not be born, sick, old, or die again. When there is no rebirth, sickness, aging, or death in the future, the disciples say, "Then the future will not continue to produce sorrow, sorrow, trouble, and pain again." Just as the sun shines into the void and cannot reach anything tangible. ”

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.12.64/(4). Atthirāgasuttaṃ

　　 64. Sāvatthiyaṃ viharati …pe… “cattārome, bhikkhave, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Ime kho, bhikkhave, cattāro āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāya”.

　　 “Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Seyyathāpi bhikkhave, rajako vā cittakārako vā sati rajanāya vā lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā suparimaṭṭhe vā phalake bhittiyā vā dussapaṭṭe vā itthirūpaṃ vā purisarūpaṃ vā abhinimmineyya sabbaṅgapaccaṅgaṃ; evameva kho, bhikkhave, kabaḷīkāre ce āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ virūḷhaṃ. Yattha patiṭṭhitaṃ viññāṇaṃ virūḷhaṃ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṃ vuddhi. Yattha atthi saṅkhārānaṃ vuddhi, atthi tattha āyatiṃ punabbhavābhinibbatti. Yattha atthi āyatiṃ punabbhavābhinibbatti, atthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha atthi āyatiṃ jātijarāmaraṇaṃ, sasokaṃ taṃ, bhikkhave, sadaraṃ sa-upāyāsanti vadāmi.

　　 “Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

　　 “Phasse ce, bhikkhave, āhāre …pe… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti. Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ, asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmi.

　　 “Seyyathāpi, bhikkhave, kūṭāgāraṃ vā kūṭāgārasālaṃ vā uttarāya vā dakkhiṇāya vā pācīnāya vā vātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā” ti? “Pacchimāyaṃ, bhante, bhittiyan”ti. “Pacchimā ce, bhikkhave, bhitti nāssa kvāssa patiṭṭhitā”ti? “Pathaviyaṃ, bhante”ti. “Pathavī ce, bhikkhave nāssa kvāssa patiṭṭhitā”ti? “Āpasmiṃ, bhante”ti. “Āpo ce, bhikkhave, nāssa kvāssa patiṭṭhitā”ti? “Appatiṭṭhitā, bhante”ti. “Evameva kho, bhikkhave, kabaḷīkāre ce āhāre natthi rāgo natthi nandī natthi taṇhā …pe….

　　 “Phasse ce, bhikkhave, āhāre… manosañcetanāya ce, bhikkhave, āhāre… viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṃ tattha viññāṇaṃ avirūḷhaṃ. Yattha appatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṃ vuddhi. Yattha natthi saṅkhārānaṃ vuddhi, natthi tattha āyatiṃ punabbhavābhinibbatti Yattha natthi āyatiṃ punabbhavābhinibbatti, natthi tattha āyatiṃ jātijarāmaraṇaṃ. Yattha natthi āyatiṃ jātijarāmaraṇaṃ asokaṃ taṃ, bhikkhave, adaraṃ anupāyāsanti vadāmī”ti. Catutthaṃ.