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 in the past, when they had not yet attained enlightenment and enlightenment, when they were still practicing the bodhisattva path, they often thought that this world is so painful and troubled that once they are born in this world, they will grow old and die. After death, it will be born again, so life and death, the cycle is endless, and it is tormented. However, I don't know how to get rid of the pain of aging and death, how can I understand the practice of liberation from aging and death? ”

When disciples were still bodhisattvas, they often thought: When something exists, there will be "old death"? What is the prerequisite for "old death"?

The disciples, after careful thinking in the past and the actual experience of their own practice, explained with the wisdom they have already realized: when "life" exists, there will be "old death", and with "life" as the precondition, there will be "old death". Disciples, this is the method of dependent origin (for the explanation of the method of dependent origin, see chapters 48 and 49).

Disciples, when they were still bodhisattvas in the past, often thought that when "being" exists, there will be "birth", and with "being" as the precondition, "birth" will occur.

When "taking" exists, there will be "have", and with "taking" as the precondition, "have" will arise.

When "love" exists, there will be "taking", and with "love" as the precondition, there will be "taking".

When "acceptance" exists, there will be "love", and "love" will arise on the precondition of "acceptance".

When "touch" exists, there will be "acceptance", and with "touch" as the precondition, there will be "acceptance".

When the "six places" exist, there will be "touch", and with the "six places" as the precondition, there will be "touch".

When "famous colors" exist, there will be "six places", and with "famous colors" as the precondition, there will be "six places".

When "knowledge" exists, there will be "famous color", and with "knowledge" as the precondition, there will be "famous color".

Disciples, once "knowledge" arises and exists, "name" will appear and appear. Once "knowledge" exists, it cannot transcend "fame", that is to say, once "knowledge" exists, it will know material things and spiritual thoughts, and it will not be able to free itself from the material world and the spiritual world, so born in the world, aging, dying, and being born in the world again, aging and dying, so life and death, the cycle is endless. In this way: "knowledge" as the precondition produces "famous color", "six places" are produced with "famous color" as the precondition, "touch" is produced with "six" as the precondition, "receive" is produced with "touch" as the precondition, "love" is produced with "acceptance" as the precondition, "take" is produced with "love" as the precondition, "take" is produced with "take" as the precondition, and "birth" is produced with "have" as the 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).

Disciples, this is how the cycle of life and death occurs, and this is how the birth, old age, sickness, and death of people or beings in the world arise and appear.

In the past, when they were bodhisattvas, this is how they opened up their wisdom and understood the process of gathering and appearing the troubles and sufferings of people or beings in the world.

The disciples, as they continued to think: When something does not exist, there will be no "old death"? What precondition is the destruction of "old death" destroyed?

The disciples, after careful thinking in the past and their own practical experience, explained with the wisdom they have already realized: when "life" does not exist, there will be no "old death", and the "old death" can be destroyed on the precondition of the destruction of "life".

The disciples, as they continued to think in the past, when "being" does not exist, there will be no "birth", and the precondition of "being" is the premise that "life" can be destroyed.

When "taking" does not exist, there will be no "have", and the "have" can be destroyed on the precondition of the destruction of "taking".

When "love" does not exist, there will be no "taking", and the "taking" can be destroyed on the precondition that "love" is destroyed.

When "receive" does not exist, there will be no "love", and "love" can be destroyed on the precondition that "receive" is destroyed.

When the "touch" does not exist, there will be no "receive", and the "receive" can be destroyed on the precondition that the "touch" is destroyed.

When the "six places" do not exist, there will be no "touch", and the "touch" can be destroyed on the precondition that the "six places" are destroyed.

When the "famous color" does not exist, there will be no "six places", and the "six places" can be destroyed on the precondition that the "famous color" is destroyed.

When "knowledge" does not exist, there will be no "famous color", and the "famous color" can be destroyed on the precondition of the destruction of "knowledge".

Disciples, "knowledge" is destroyed and destroyed, and "fame" will also be destroyed and destroyed. Once "knowledge" is destroyed, it transcends "fame", that is to say, once "knowledge" is exhausted, there will be no more knowledge of material things and spiritual thoughts, and will be liberated from the material world and spiritual world, so that it will not be born in the world countless times, old age, death, and will not be cyclical and endless life, old age, sickness, and death.

If I have come to my heart, I have realized this road to supreme enlightenment, what is this path to liberation? That is, when "knowledge" is destroyed, "fame" is destroyed. 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). ”

Disciples, this is how the cycle of life and death is destroyed, and this is how the birth, old age, sickness, and death of people or sentient beings in the world are destroyed and destroyed.

In the past, when the disciples were bodhisattvas, they opened up their wisdom through their own practical realization, and understood the process of eliminating and destroying the troubles and sufferings of people or beings in the world.

Disciples, just like a man came to the deep mountains and forests, he accidentally found an ancient road, so he followed this ancient road, and in the process of traveling, he saw the houses and gardens where the ancients lived in the past, saw the beautiful lotus pond, and saw the cities and palaces built by the ancients in the past.

Disciples, after this man discovered the ancient city hidden in the deep mountains and dense forests, he wandered around the ancient city for a while, then ran back to his country, and reported to the king and the ministers, and he said to the king and the ministers: "Your Majesty, my lords, when I went deep into the mountains to cut firewood, I found an ancient road, so I followed this ancient road, and in the process of moving forward, I saw many houses where the ancients used to live, I saw the vast forest garden, I saw the beautiful lotus pond, I also saw the tall city wall, I ran into the ancient city excitedly, and found that there was a gorgeous and solemn palace pavilion in the center of the ancient city, I walked into the palace, climbed the pavilion, and did not see anyone there, but the palace pavilion was well preserved, not damaged, and could be lived and used again, I guess it may be that the people in the past in order to escape the war, the whole city moved out of the ancient city, and I also found that there were countless houses in the ancient city, with wide streets, squares, and even many abandoned pots and pans. Your Majesty, my lords, you can send someone to this ancient city with me, you can take over this ancient city, this ancient city is very well preserved, as long as it is slightly repaired, it can be used again. ”

When the king and the ministers heard this, they were very moved, so they sent a hundred soldiers to follow this man to the ancient city, and not long after, the soldiers sent back to report to the king and the ministers that there was indeed a well-preserved ancient city.

So the king ordered: restore the ancient city, open roads, establish markets, allow the people of the country to move to live, allow merchants to come and trade, and it didn't take long for the ancient city to be restored, the road to the ancient city was paved and expanded, and the ancient city was crowded and busy. Merchants from all over the world flocked to this ancient city, bringing goods from all over the world to do business with each other. The people repaired and built many houses and settled in the ancient city for a long time. Countless fields have also been cultivated outside the ancient city to grow grain and vegetables. The king and ministers saw that the ancient city was more prosperous than the capital where they now lived, and the palace pavilions in the ancient city were taller and more gorgeous than the palace pavilions of the capital, so they moved the capital of the country to the ancient city, and in just three years, the ancient city became the political, economic and cultural center of the country, with a population of more than one million and became the largest city in the surrounding area. The king conferred on the man who discovered the ancient city an official post and gave him a rich reward for his work in guiding the way.

Disciples, what is the ancient path of enlightenment and enlightenment? In the past, which ancient path did they follow to realize the supreme enlightenment and attain liberation?

Disciples, if I tell you, this ancient path to the supreme right enlightenment and to liberation is the Noble Eightfold Path (the Noble Eightfold Path explanation, see Chapter 18), namely: right view, right thinking, right speech, right karma, right life, right progress, right mind, right determination.

Disciples, this ancient path has long existed, and it is only by walking along this ancient road that one realizes "old death" and the gathering and cause of "old death". Only after realizing the extinction and elimination of "old death" can we realize the practice method of "old death" and annihilation.

When disciples follow the ancient path of the Noble Eightfold Path, they realize "birth", "being", "taking", "love", "receiving", "touching", "six places", "name", "knowledge", "walking", and "ignorance". Only then do they realize the gathering and causes of "birth", "being", "taking", "love", "receiving", "touching", "six places", "name", "knowledge", "walking", and "ignorance". Only then did one realize the extinction and elimination of "birth", "being", "taking", "love", "receiving", "touching", "six places", "name", "knowledge", "doing", and "ignorance". Only then have they realized the practice methods of "birth", "being", "taking", "love", "receiving", "touching", "six places", "name", "understanding", "doing", "ignorance", and extinction.

Disciples, it is because they have followed the ancient path of the Noble Eightfold Path that they have attained the supreme enlightenment, the wisdom and fruit of liberation from life and death, and can they tell the male and female disciples who practice as monks here, and the male and female disciples who practice at home, the whole process of practicing enlightenment, and the spiritual process and experience of realizing the supreme enlightenment, enlightenment, liberation, wisdom and fruit.

Disciples, if you practice according to the Noble Eightfold Path, your physical actions, spoken words, and inner thoughts will be complete, you will be liberated from the cycle of life and death, you will be able to attain supreme enlightenment, you will also be able to realize the wisdom and fruit of liberation, and you will be able to attain the realm of immortal and immortal nirvana. Just as the ancient city is discovered along the ancient road, the ancient city is repaired and rebuilt, the economy of the ancient city begins to prosper, the ancient city becomes the capital of the country, the ancient city becomes the political, economic, and cultural center, the population of the ancient city reaches more than one million, becoming the largest city in the surrounding area, you can gradually reincarnate from the place of bad pain to the house of wealth, from the house of wealth to the heavenly realm to enjoy blessings, from the low-class celestial realm, reborn to the high-level celestial realm, the merit is getting bigger and bigger, Finally, they are directly liberated from the cycle of life and death, realize the different levels of liberation fruits, and finally realize the supreme enlightenment and achieve Buddhahood, reaching the highest state of nirvana without birth and immortality.

Disciples, you should practice according to the Noble Eightfold Path, which has been verified by your own practice in the past, and is a completely correct practice method, such as through the practice of the Noble Eightfold Path that you gradually achieve supreme enlightenment and attain the highest state of nirvana without birth and immortality. ”

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.12.65/(5). Nagarasuttaṃ

　　 65. Sāvatthiyaṃ viharati …pe… “pubbe me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi– ‘kicchā vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṃ nappajānāti jarāmaraṇassa. Kudāssu nāma imassa dukkhassa nissaraṇaṃ paññāyissati jarāmaraṇassā’ti? Tassa mayhaṃ, bhikkhave, etadahosi– ‘kimhi nu kho sati jarāmaraṇaṃ hoti, kiṃpaccayā jarāmaraṇan’ti Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho sati jarāmaraṇaṃ hoti, jātipaccayā jarāmaraṇan’”ti.

　　 “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kimhi nu kho sati jāti hoti …pe… bhavo hoti… upādānaṃ hoti… taṇhā hoti… vedanā hoti… phasso hoti… saḷāyatanaṃ hoti… nāmarūpaṃ hoti… kiṃpaccayā nāmarūpan’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo– ‘viññāṇe kho sati nāmarūpaṃ hoti, viññāṇapaccayā nāmarūpan’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kimhi nu kho sati viññāṇaṃ hoti, kiṃpaccayā viññāṇan’ti Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo – ‘nāmarūpe kho sati viññāṇaṃ hoti, nāmarūpapaccayā viññāṇan’”ti.

　　 “Tassa mayhaṃ, bhikkhave, etadahosi– paccudāvattati kho idaṃ viññāṇaṃ nāmarūpamhā na paraṃ gacchati. Ettāvatā jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā, yadidaṃ nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

　　 “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kimhi nu kho asati, jarāmaraṇaṃ na hoti; kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo– ‘jātiyā kho asati, jarāmaraṇaṃ na hoti; jātinirodhā jarāmaraṇanirodho’ti. Tassa mayhaṃ, bhikkhave, etadahosi– ‘kimhi nu kho asati jāti na hoti …pe… bhavo na hoti… upādānaṃ na hoti… taṇhā na hoti… vedanā na hoti… phasso na hoti… saḷāyatanaṃ na hoti… nāmarūpaṃ na hoti. Kissa nirodhā nāmarūpanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo ‘viññāṇe kho asati, nāmarūpaṃ na hoti; viññāṇanirodhā nāmarūpanirodho’”ti

　　 “Tassa mayhaṃ, bhikkhave, etadahosi– ‘kimhi nu kho asati viññāṇaṃ na hoti; kissa nirodhā viññāṇanirodho’ti? Tassa mayhaṃ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo– ‘nāmarūpe kho asati, viññāṇaṃ na hoti; nāmarūpanirodhā viññāṇanirodho’”ti.

　　 “Tassa mayhaṃ, bhikkhave, etadahosi– adhigato kho myāyaṃ maggo bodhāya yadidaṃ– nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi ñāṇaṃ udapādi paññā udapādi vijjā udapādi āloko udapādi.

　　 “Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ. So tamanugaccheyya Tamanugacchanto passeyya purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ. Atha kho so, bhikkhave, puriso rañño vā rājamahāmattassa vā āroceyya– ‘yagghe, bhante, jāneyyāsi– ahaṃ addasaṃ araññe pavane caramāno purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi manussehi anuyātaṃ tamanugacchiṃ. Tamanugacchanto addasaṃ purāṇaṃ nagaraṃ purāṇaṃ rājadhāniṃ pubbakehi manussehi ajjhāvuṭṭhaṃ ārāmasampannaṃ vanasampannaṃ pokkharaṇīsampannaṃ uddhāpavantaṃ ramaṇīyaṃ. Taṃ, bhante, nagaraṃ māpehī’ti. Atha kho so, bhikkhave, rājā vā rājamahāmatto vā taṃ nagaraṃ māpeyya. Tadassa nagaraṃ aparena samayena iddhañceva phītañca bāhujaññaṃ ākiṇṇamanussaṃ vuddhivepullappattaṃ. Evameva khvāhaṃ, bhikkhave, addasaṃ purāṇaṃ maggaṃ purāṇañjasaṃ pubbakehi sammāsambuddhehi anuyātaṃ.

　　 “Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ– sammādiṭṭhi …pe… sammāsamādhi. Ayaṃ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṃ; tamanugacchanto jarāmaraṇaṃ abbhaññāsiṃ; jarāmaraṇasamudayaṃ abbhaññāsiṃ; jarāmaraṇanirodhaṃ abbhaññāsiṃ; jarāmaraṇanirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ. Tamanugacchiṃ; tamanugacchanto jātiṃ abbhaññāsiṃ …pe… bhavaṃ abbhaññāsiṃ… upādānaṃ abbhaññāsiṃ… taṇhaṃ abbhaññāsiṃ… vedanaṃ abbhaññāsiṃ… phassaṃ abbhaññāsiṃ… saḷāyatanaṃ abbhaññāsiṃ… nāmarūpaṃ abbhaññāsiṃ… viññāṇaṃ abbhaññāsiṃ. Tamanugacchiṃ; tamanugacchanto saṅkhāre abbhaññāsiṃ; saṅkhārasamudayaṃ abbhaññāsiṃ; saṅkhāranirodhaṃ abbhaññāsiṃ; saṅkhāranirodhagāminiṃ paṭipadaṃ abbhaññāsiṃ. Tadabhiññā ācikkhiṃ bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. Tayidaṃ, bhikkhave brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan”ti. Pañcamaṃ.