Once, His Holiness was staying in the Deer Garden in Boronai, and one evening, after his meditation, His Holiness came to His Holiness the residence of His Holiness the Sherif, and after greeting each other, he sat down on the side, and His Holiness said to His Holiness the Sherif: "Fellow scholar, is the "old death" of his own making? Is "old death" something else or something else? Is "old death" a joint creation of oneself and other people or things? Isn't "old death" either oneself or someone else or something of its making? Is "old death" produced by chance without a cause, without a prior cause? ”

His Holiness replied, "Shri Luo Xueyou, 'old death' is not of his own making; "Old death" is not something else or something else; "Old death" is not a joint creation of oneself and other people or things; Of course, it is not correct to think that "old death" is neither made by oneself nor by other people or things; "Old death" is not without cause, and there is no antecedent caused by chance. Detention of Jacky Luo, with "life" as the precondition, there will be "old age". This is the method of dependent origin (for the interpretation of the method of dependent origin, see chapters 48 and 49). ”

His Holiness went on to ask His Holiness the Shreve, "Learner, are the words "birth", "being", "taking", "love", "receiving", "touching", "six places", "name", "knowledge", "walking", and "ignorance" self-created? Are "birth", "being", "taking", "loving", "receiving", "touching", "six places", "name", "understanding", "doing", "ignorance" created by other people or other things? Are "birth", "being", "taking", "loving", "receiving", "touching", "six places", "name", "understanding", "walking", and "ignorance" created by oneself and other people or things? Are "birth", "being", "taking", "loving", "receiving", "touching", "six places", "name", "understanding", "doing", and "ignorance" neither made by oneself nor by other people or things? Are "birth", "being", "taking", "loving", "receiving", "touching", "six places", "name", "knowledge", "doing", and "ignorance" produced by chance without causes? ”

His Holiness replied, "Birth", "Being", "Taking", "Loving", "Accepting", "Touching", "Six Places", "Name", "Knowledge", "Walking", and "Ignorance" are not self-made; "Birth", "being", "taking", "loving", "receiving", "touching", "six places", "name", "understanding", "doing", "ignorance" are not created by other people or other things; "Birth", "being", "taking", "loving", "receiving", "touching", "six places", "name", "understanding", "doing", and "ignorance" are not created by oneself and other people or things; Of course, it is not correct to think that "birth", "being", "taking", "love", "receive", "touch", "six places", "name", "knowledge", "action", and "ignorance" are neither made by oneself nor by other people or things; "Birth", "being", "taking", "love", "receiving", "touching", "six places", "name", "knowledge", "doing", and "ignorance" are not without causes, and there are no antecedents arising by chance. With "ignorance" as the precondition to produce "action", "action" as the precondition to produce "knowledge", "knowledge" as the precondition to produce "famous color", "famous color" as the precondition to produce "six places", "six places" as the precondition to produce "touch", "touch" as the precondition to produce "receive", "receive" as the precondition to produce "love", "love" as the precondition to produce "take", "take" as the precondition to produce "have", and "have" to "have" As a prerequisite arises "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). ”

His Holiness Mahabhara said, "Scholar Sherif, can you make a simple analogy? I find it a little difficult to understand when you say this. ”

His Holiness said, "Shri Luo Xueyou, then I will use a metaphor to illustrate the doctrine of dependent origin, Shu Luo Xueyou, it is like placing two bunches of reeds next to each other, these two bunches of reeds can support each other and stand upright, in the same way, "ignorance", "walking", "knowing", "name", "six places", "touching", "receiving", "loving", "taking", "having", "living", "old death" are also mutually dependent, mutually supportive, and mutually preconditional. That is: "Ignorance" as the precondition produces "action", "action" as the precondition produces "knowledge", "knowledge" as the precondition produces "famous color", "famous color" is produced with "famous color" as the precondition, "touch" is produced with "six" as the precondition, "touch" is produced with "touch" as the precondition, "receive" is produced with "receive" as the precondition, "love" is produced with "love" as the precondition, "take" is produced with "taking" as the precondition, and "have" is used as the precondition to produce "have" In this way, "birth" will produce sorrow, sadness, distress, worry, despair, aging, and death. ”

If you take one of these two bunches of reeds away, the other bunches of reeds will fall and you will not be able to continue to support each other and remain upright. That is, no matter which bunch of reeds is removed, the remaining bunch of reeds will fall. In the same way, if any of the "ignorance," "action," "knowledge," "name," "six places," "touch," "receive," "love," "take," "have," "birth," and "old age" is destroyed, then the causes and conditions arising from this precondition are destroyed. Simply put: if this one is destroyed, then that one will also be destroyed; This one is gone, and that one will disappear. That is, when "confusion" completely fades, disappears, and disappears, "doing" is extinguished. When "doing" is destroyed, "knowledge" is destroyed. When "knowledge" is destroyed, "fame" is extinguished. 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). ”

His Holiness Mahabhara said, "Fellow Sheriff, what you said is so good, the parable you just said is just right, and I have fully understood the meaning of the Dharma you are talking about. ”

His Holiness continued, "If someone talks about the practice methods of fading and eliminating 'ignorance', 'walking', 'knowing', 'famous', 'six places', 'touching', 'receiving', 'loving', 'taking', 'being', 'birth', 'old death', and about not clinging to and worrying about "ignorance", "walking", "knowing", "name", "six places", "touching", "receiving", "loving", "taking", "being", "living", "old and dead", then the person who says this, He is the Master who explains the Dharma.

If there is a person, he goes to practice in order to fade and eliminate "ignorance", "walking", "understanding", "fame", "six places", "touch", "receive", "love", "take", "have", "live", "old and die", in order not to cling to and worry about "ignorance", "walking", "understanding", "fame", "six places", "touching", "receiving", "loving", "taking", "being", "living", "old and dead". Then this person is the one who practices according to the Dhamma, and this person is the one who practices according to the law.

If there is a person who has faded and eliminated "ignorance", "walking", "understanding", "name", "six places", "touch", "receive", "love", "take", "have", "birth", "old death", no longer worries about and clings to "ignorance", "walking", "knowing", "name", "six places", "touching", "accepting", "loving", "taking", "being", "birth", "old death", and he is freed from all troubles and pains, then this person has entered nirvana at this moment. This person is the one who has reached the state of nirvana. ”

After His Holiness Sheriff's words, His Holiness Mahabhara admired the immeasurable merits of His Holiness and practiced according to what His Holiness said. 

Pali original scripture

SN.12.67/(7). Naḷakalāpīsuttaṃ

　　 67. Ekaṃ samayaṃ āyasmā ca sāriputto āyasmā ca mahākoṭṭhiko bārāṇasiyaṃ viharanti isipatane migadāye. Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca– “kiṃ nu kho, āvuso sāriputta, sayaṃkataṃ jarāmaraṇaṃ, paraṃkataṃ jarāmaraṇaṃ, sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇan”ti? “Na kho, āvuso koṭṭhika, sayaṃkataṃ jarāmaraṇaṃ, na paraṃkataṃ jarāmaraṇaṃ, na sayaṃkatañca paraṃkatañca jarāmaraṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ jarāmaraṇaṃ. Api ca, jātipaccayā jarāmaraṇan”ti.

　　 “Kiṃ nu kho, āvuso sāriputta, sayaṃkatā jāti, paraṃkatā jāti, sayaṃkatā ca paraṃkatā ca jāti, udāhu asayaṃkārā aparaṃkārā adhiccasamuppannā jātī”ti? “Na kho, āvuso koṭṭhika, sayaṃkatā jāti, na paraṃkatā jāti, na sayaṃkatā ca paraṃkatā ca jāti, nāpi asayaṃkārā aparaṃkārā adhiccasamuppannā jāti. Api ca, bhavapaccayā jātī”ti.

　　 “Kiṃ nu kho, āvuso sāriputta, sayaṃkato bhavo …pe… sayaṃkataṃ upādānaṃ… sayaṃkatā taṇhā… sayaṃkatā vedanā… sayaṃkato phasso… sayaṃkataṃ saḷāyatanaṃ… sayaṃkataṃ nāmarūpaṃ, paraṃkataṃ nāmarūpaṃ, sayaṃkatañca paraṃkatañca nāmarūpaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpan”ti “Na kho, āvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ, adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpan”ti.

　　 “Kiṃ nu kho, āvuso sāriputta, sayaṅkataṃ viññāṇaṃ, paraṅkataṃ viññāṇaṃ, sayaṃkatañca paraṃkatañca viññāṇaṃ, udāhu asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇan”ti? “Na kho, āvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ na sayaṃkatañca paraṃkatañca viññāṇaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇan”ti.

　　 “Idāneva kho mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma – ‘na khvāvuso koṭṭhika, sayaṃkataṃ nāmarūpaṃ, na paraṃkataṃ nāmarūpaṃ, na sayaṃkatañca paraṃkatañca nāmarūpaṃ, nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ nāmarūpaṃ. Api ca, viññāṇapaccayā nāmarūpan’”ti.

　　 “Idāneva ca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ evaṃ ājānāma– ‘na khvāvuso koṭṭhika, sayaṃkataṃ viññāṇaṃ, na paraṃkataṃ viññāṇaṃ, na sayaṃkatañca paraṃkatañca viññāṇaṃ nāpi asayaṃkāraṃ aparaṃkāraṃ adhiccasamuppannaṃ viññāṇaṃ. Api ca, nāmarūpapaccayā viññāṇan’”ti.

　　 “Yathā kathaṃ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti? “Tenahāvuso, upamaṃ te karissāmi. Upamāyapidhekacce viññū purisā bhāsitassa atthaṃ jānanti. Seyyathāpi, āvuso, dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ. Evameva kho, āvuso, nāmarūpapaccayā viññāṇaṃ; viññāṇapaccayā nāmarūpaṃ; nāmarūpapaccayā saḷāyatanaṃ; saḷāyatanapaccayā phasso …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tāsaṃ ce, āvuso naḷakalāpīnaṃ ekaṃ ākaḍḍheyya, ekā papateyya; aparaṃ ce ākaḍḍheyya, aparā papateyya. Evameva kho, āvuso, nāmarūpanirodhā viññāṇanirodho; viññāṇanirodhā nāmarūpanirodho; nāmarūpanirodhā saḷāyatananirodho; saḷāyatananirodhā phassanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. “Acchariyaṃ āvuso sāriputta; abbhutaṃ, āvuso sāriputta! Yāvasubhāsitaṃ cidaṃ āyasmatā sāriputtena. Idañca pana mayaṃ āyasmato sāriputtassa bhāsitaṃ imehi chattiṃsāya vatthūhi anumodāma– ‘jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya. Jarāmaraṇassa ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāya. Jātiyā ce… bhavassa ce… upādānassa ce… taṇhāya ce… vedanāya ce… phassassa ce… saḷāyatanassa ce… nāmarūpassa ce… viññāṇassa ce… saṅkhārānaṃ ce… avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya dhammaṃ deseti, dhammakathiko bhikkhūti alaṃ vacanāya. Avijjāya ce, āvuso, bhikkhu nibbidāya virāgāya nirodhāya paṭipanno hoti, dhammānudhammappaṭipanno bhikkhūti alaṃ vacanāya Avijjāya ce, āvuso, bhikkhu nibbidā virāgā nirodhā anupādā vimutto hoti, diṭṭhadhammanibbānappatto bhikkhūti alaṃ vacanāyā’”ti. Sattamaṃ.