Once, when the Buddha lived in a town called Gema Shadama in the kingdom of Kulu, one day the Buddha said to his monks, "Disciples, have you visualized correctly in your hearts? ”

At this time, a monk told the Buddha about his inner visualization, but the visualization situation that the monk said did not satisfy the Buddha, and at this time, Ananda said to the Buddha: "Venerable, please explain to us, how to visualize the mind is the correct visualization, we will practice it according to the method you said." ”

The Buddha said, "Ananda, disciples, listen carefully, think carefully, and now I will speak for you. ”

Ananda and the other monks replied in unison: "Venerable, we will listen carefully to what you have to say, we will think carefully, and I respectfully ask you to speak for us." ”

The Buddha said, "Disciples, how should we visualize in our hearts? What kind of visualization is the correct visualization? Disciples, you should visualize it like this: "What is the cause of these different kinds of sufferings such as aging, death, and so on that arise from being born in this world? What makes them gather and form? What makes them arise? What are the roots of their origin? When something exists, there will be old death? When what does not exist, old death is gone, and there is no more?"

Disciples, when you visualize in this way, you should tell yourselves: "All these kinds of sufferings such as aging, death, and so on that arise from birth in this world, attachment and concern are the causes of suffering, and attachment and concern allow suffering to gather and form. Attachment and concern make pain arise, attachment and concern are the root cause of suffering, when attachment and concern exist, there will be old death, when attachment and worry do not exist, old death will be destroyed, there will be no more."

Disciples, in this way, you will understand old death, understand the gathering and formation of old death, understand the destruction of old death, and understand the practice method of eliminating old death. Visualizing in this way is correct visualization.

Disciples, visualizing in this way is called: "A monk who practices in order to eliminate and eliminate all suffering, to destroy and destroy old age and death."

Disciples, after you visualize in this way, you should go further and visualize, how to visualize? You should think, "So, what is the cause of this attachment and concern? What makes them gather and form. What makes them arise? What are their roots? When something exists, there will be attachment and worry? When what does not exist, the attachment and concern are extinguished, and there is no more?"

Disciples, when you visualize in this way, you should tell yourselves: "Covetousness is the cause of attachment and concern, craving allows attachment and concern to gather and form, craving for love makes attachment and concern arise, craving is the root cause of attachment and worry, and when craving exists, there will be attachment and worry." When craving no longer exists, attachment and concern are extinguished, and there is no more." Disciples, if you visualize in this way, you will understand attachment and concern, you will understand the gathering and formation of attachment and concern, you will understand the elimination of attachment and concern, and you will understand the practice method of eliminating attachment and worry. To visualize in this way is to practice according to law.

Disciples, those who go to visualize and practice in this way, are called: "monks who practice in order to extinguish all suffering, to destroy all attachments and concerns."

Disciples, after meditating like this, you should go one step further, and you should continue to visualize, "So, where does craving arise? Where does craving root? What does covetousness rely on?"

Disciples, when you visualize it in this way, you should tell yourselves: "The things in the world that make you like, happy, and satisfied are the places where craving arises, and craving is rooted in these things that make you like, happy, and satisfied, and craving is born from these things that make you like, happy, and satisfied."

Disciples, how do these things make you craving? When the eyes see things that make them like, happy, and satisfied, craving arises, and craving is rooted in these things.

When the ear hears the sounds that make you like, happy, and satisfied, craving arises, and craving is rooted in these sounds.

When the nose smells the smell that makes you like, happy, and satisfied, craving arises, and craving is rooted in these smells.

When the tongue tastes the taste that makes you like, happy, and satisfied, craving arises, and craving is rooted in these tastes.

When the body touches or feels the touch, hot and cold and comfortable environment that makes it like, happy, and satisfied, craving will arise, and craving will be rooted in these tactile, hot and cold comfortable environments.

When the heart thinks of thoughts and thoughts that make you like, happy, and satisfied, craving will arise, and craving will be rooted in these thoughts and thoughts.

Disciples, past, present, and future monks, practitioners, and people in the world, they will think that these things in the world that make them like, happy, and satisfying (including their own body) can exist forever, that they are enjoyable, that they are what I have, that they are my real existence, that they are free from calamities and diseases, that they are safe and secure. They let greed breed, they nurture craving, and they let craving grow. Whoever breeds, nurtures, and grows greedy love is breeding, nurturing, and growing attachment and concern. Whoever breeds, nurtures, and grows attachments and preoccupations is breeding, nurturing, and growing suffering. Those who breed, nurture, and grow suffering cannot be freed from birth, aging, death, depression, sadness, discomfort, worry, and despair. For example, it is said, "They have not been freed from the sufferings of the world."

The disciples, it was like having a drink of beautiful color, aroma, and sweetness, but this drink was added with poison, and at that time, there was a merchant who had not drunk water for several days and was thirsty, so a king said to him, "Are you thirsty?" I have a beautiful, fragrant, sweet and delicious drink that you can use to quench your thirst, but I tell you, this drink has been poisoned and you will be poisoned if you drink it. If you want to drink it, take it. The merchant thought that the king was lying to him and did not believe that the drink was poisonous, so he drank the drink without thinking, and before long, the merchant felt unbearable pain all over his body, especially his stomach was as painful as being eaten by ten thousand insects, and the merchant died in pain. Disciples, in the same way, some monks, practitioners, and people in the past, present, and future will think that these things in the world that make them like, happy, and satisfying (including their own body) can exist forever, that they are enjoyable, that they are what I have, that they are my real existence, that they are free from disasters and diseases, that they are safe and secure. They let greed breed, they nurture craving, and they let craving grow. Whoever breeds, nurtures, and grows greedy love is breeding, nurturing, and growing attachment and concern. Whoever breeds, nurtures, and grows attachments and preoccupations is breeding, nurturing, and growing suffering. Those who breed, nurture, and grow suffering cannot be freed from birth, aging, death, depression, sadness, discomfort, worry, and despair. For example, it is said, "They have not been freed from the sufferings of the world." Disciples, this is like the drink that the king gave to the merchant, although this drink looks beautiful in color, smells fragrant, and tastes sweet and delicious, but it is added with poison, and once this drink is drunk into the body, it will be full of unbearable pain, and the stomach will be tortured to death by the pain of the cone.

However, disciples, past, present, and future monks, practitioners, and people in the world, they will think that these things in the world that make them like, happy, and satisfying (including their own bodies) cannot exist forever, that they are miserable, that they are not what I have, that they are not my real existence, that they are the coming of calamity and pain, that they are terrifying and terrifying. Thus they renounced, cut off, and extinguished their cravings. Whoever renounces, cuts off, and destroys his love is giving up, cutting off, and destroying attachments and preoccupations. Whoever renounces, cuts off, and destroys attachments and preoccupations is giving up, cutting off, and destroying suffering. Those who renounce, cut off, and extinguish their sufferings are freed from birth, old age, death, depression, sorrow, discomfort, worry, and despair. For example, it is said, "They are freed from the sufferings of the world."

The disciples, it was like having a drink of beautiful color, aroma, and sweetness, but this drink was added with poison, and at that time, there was a merchant who had not drunk water for several days and was thirsty, so a king said to him, "Are you thirsty?" I have a beautiful, fragrant, sweet and delicious drink that you can use to quench your thirst, but I tell you, this drink has been poisoned and you will be poisoned if you drink it. If you want to drink it, take it. So the merchant said to the king, "I do not want to die, because since poison is added to this drink, I will not drink it, no matter how beautiful its color, no matter how fragrant and sweet it is." Your Majesty, do you have anything else to quench your thirst? For example, water without poison, cheese and rice porridge without poison, or various soups without poison. I won't drink poisonous drinks, I won't eat poisonous food, please give me water, drinks, and food that are not poisonous. "Disciples, this merchant refuses to drink poisonous drinks, so that this merchant will not suffer from unbearable pain because he drinks poisonous drinks, nor will he let his own stomach hurt as if he was eaten by ten thousand insects, so that the merchant will not die in pain.

Disciples, in the same way, some monks, practitioners, and people in the past, present, and future will think that these things in the world that make them like, happy, and satisfying (including their own bodies) cannot exist forever, that they are miserable, that they are not what I have, that they are not my real existence, that they are the coming of calamity and illness, and that they are terrifying and terrifying. Thus they renounced, cut off, and extinguished their cravings. Whoever renounces, cuts off, and destroys his love is giving up, cutting off, and destroying attachments and preoccupations. Whoever renounces, cuts off, and destroys attachments and preoccupations is giving up, cutting off, and destroying suffering. Those who renounce, cut off, and extinguish their sufferings are freed from birth, old age, death, depression, sorrow, discomfort, worry, and despair. For example, it is said, "They are freed from the sufferings of the world." Disciples, this is like the drink that the king asked the merchant to drink, although this drink looks beautiful in color, smells fragrant, and tastes sweet and delicious, but it is added to poison, and the merchant refuses to drink this poisonous drink, he will not be in unbearable pain because he drinks the poisonous drink, his stomach will not feel the pain as if it was eaten by ten thousand insects, and he will not be tortured to death by the pain of the cone. ”

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.12.66/(6). Sammasasuttaṃ

　　 66. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “sammasatha no tumhe, bhikkhave, antaraṃ sammasan”ti. Evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca– “ahaṃ kho, bhante, sammasāmi antaraṃ sammasan”ti. “Yathā kathaṃ pana tvaṃ, bhikkhu, sammasasi antaraṃ sammasan”ti? Atha kho so bhikkhu byākāsi. Yathā so bhikkhu byākāsi na so bhikkhu bhagavato cittaṃ ārādhesi.

　　 Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca– “etassa, bhagavā, kālo; etassa, sugata, kālo; yaṃ bhagavā antaraṃ sammasaṃ bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. “Tenahānanda, suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–

　　 “Idha bhikkhave, bhikkhu sammasamāno sammasati antaraṃ sammasaṃ – ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. Idaṃ kho dukkhaṃ kiṃnidānaṃ kiṃsamudayaṃ kiṃjātikaṃ kiṃpabhavaṃ, kismiṃ sati jarāmaraṇaṃ hoti, kismiṃ asati jarāmaraṇaṃ na hotī’ti? So sammasamāno evaṃ jānāti– ‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjati jarāmaraṇaṃ. Idaṃ kho dukkhaṃ upadhinidānaṃ upadhisamudayaṃ upadhijātikaṃ upadhipabhavaṃ, upadhismiṃ sati jarāmaraṇaṃ hoti, upadhismiṃ asati jarāmaraṇaṃ na hotī’ti. So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti. Tathāpaṭipanno ca hoti anudhammacārī. Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

　　 “Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ– ‘upadhi panāyaṃ kiṃnidāno kiṃsamudayo kiṃjātiko kiṃpabhavo, kismiṃ sati upadhi hoti, kismiṃ asati upadhi na hotī’ti? So sammasamāno evaṃ jānāti– ‘upadhi taṇhānidāno taṇhāsamudayo taṇhājātiko taṇhāpabhavo, taṇhāya sati upadhi hoti, taṇhāya asati upadhi na hotī’ti. So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti. Tathā paṭipanno ca hoti anudhammacārī. Ayaṃ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.

　　 “Athāparaṃ sammasamāno sammasati antaraṃ sammasaṃ– ‘taṇhā panāyaṃ kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’ti? So sammasamāno evaṃ jānāti– yaṃ kho loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ, sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke piyarūpaṃ sātarūpaṃ …pe… ghānaṃ loke piyarūpaṃ sātarūpaṃ… jivhā loke piyarūpaṃ sātarūpaṃ… kāyo loke piyarūpaṃ sātarūpaṃ… mano loke piyarūpaṃ sātarūpaṃ etthesā taṇhā uppajjamānā uppajjati ettha nivisamānā nivisati.

　　 “Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato addakkhuṃ sukhato addakkhuṃ attato addakkhuṃ ārogyato addakkhuṃ khemato addakkhuṃ. Te taṇhaṃ vaḍḍhesuṃ. Ye taṇhaṃ vaḍḍhesuṃ te upadhiṃ vaḍḍhesuṃ. Ye upadhiṃ vaḍḍhesuṃ te dukkhaṃ vaḍḍhesuṃ. Ye dukkhaṃ vaḍḍhesuṃ te na parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṃsu dukkhasmāti vadāmi.

　　 “Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato dakkhissanti sukhato dakkhissanti attato dakkhissanti ārogyato dakkhissanti khemato dakkhissanti. Te taṇhaṃ vaḍḍhissanti. Ye taṇhaṃ vaḍḍhissanti te upadhiṃ vaḍḍhissanti. Ye upadhiṃ vaḍḍhissanti te dukkhaṃ vaḍḍhissanti. Ye dukkhaṃ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.

　　 “Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti. Te taṇhaṃ vaḍḍhenti Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

　　 “Seyyathāpi bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṃ evaṃ vadeyyuṃ– ‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno; so ca kho visena saṃsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. So taṃ āpānīyakaṃsaṃ sahasā appaṭisaṅkhā piveyya, nappaṭinissajjeyya. So tatonidānaṃ maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ …pe… anāgatamaddhānaṃ …pe… etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ niccato passanti sukhato passanti attato passanti ārogyato passanti khemato passanti, te taṇhaṃ vaḍḍhenti. Ye taṇhaṃ vaḍḍhenti te upadhiṃ vaḍḍhenti. Ye upadhiṃ vaḍḍhenti te dukkhaṃ vaḍḍhenti. Ye dukkhaṃ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.

　　 “Ye ca kho keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, te taṇhaṃ pajahiṃsu. Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.

　　 “Yepi hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti, te taṇhaṃ pajahissanti. Ye taṇhaṃ pajahissanti …pe… parimuccissanti dukkhasmāti vadāmi.

　　 “Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṃ pajahanti. Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.

　　 “Seyyathāpi, bhikkhave, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno. So ca kho visena saṃsaṭṭho. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Tamenaṃ evaṃ vadeyyuṃ– ‘ayaṃ te, ambho purisa, āpānīyakaṃso vaṇṇasampanno gandhasampanno rasasampanno so ca kho visena saṃsaṭṭho. Sace ākaṅkhasi piva. Pivato hi kho taṃ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṃ maraṇaṃ vā nigacchasi maraṇamattaṃ vā dukkhan’ti. Atha kho, bhikkhave, tassa purisassa evamassa– ‘sakkā kho me ayaṃ surāpipāsitā pānīyena vā vinetuṃ dadhimaṇḍakena vā vinetuṃ bhaṭṭhaloṇikāya vā vinetuṃ loṇasovīrakena vā vinetuṃ, na tvevāhaṃ taṃ piveyyaṃ, yaṃ mama assa dīgharattaṃ hitāya sukhāyā’ti. So taṃ āpānīyakaṃsaṃ paṭisaṅkhā na piveyya, paṭinissajjeyya So tatonidānaṃ na maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ. Evameva kho, bhikkhave, ye hi keci atītamaddhānaṃ samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato addakkhuṃ dukkhato addakkhuṃ anattato addakkhuṃ rogato addakkhuṃ bhayato addakkhuṃ, te taṇhaṃ pajahiṃsu. Ye taṇhaṃ pajahiṃsu te upadhiṃ pajahiṃsu. Ye upadhiṃ pajahiṃsu te dukkhaṃ pajahiṃsu. Ye dukkhaṃ pajahiṃsu te parimucciṃsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṃsu dukkhasmāti vadāmi.

　　 “Yepi hi keci, bhikkhave, anāgatamaddhānaṃ …pe… etarahi samaṇā vā brāhmaṇā vā yaṃ loke piyarūpaṃ sātarūpaṃ taṃ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti, te taṇhaṃ pajahanti. Ye taṇhaṃ pajahanti te upadhiṃ pajahanti. Ye upadhiṃ pajahanti te dukkhaṃ pajahanti. Ye dukkhaṃ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti. Chaṭṭhaṃ.