Once, His Holiness and His Holiness Nara were staying in the Garden of Qushi Luo, and one day His Holiness came to His Holiness Nara's residence, and after they greeted each other, His Holiness sat down next to him, and he said to His Holiness Nara, "Fellow Nara, I have a question for you, can you answer it for me?" ”

His Holiness Naro said, "If you have any questions, please say, if I know, I will definitely answer them for you." ”

His Holiness said, "Na Luo Xueyou is like this, I now understand what the Venerable said about the method of dependent origin (the explanation of the method of dependent origin, see chapters 48 and 49), do you understand the method of dependent origin, open the wisdom of liberation, and be liberated from life and death?" What about the fruit of enlightenment? Have you reached the realm of Nirvana? Jacky Naluo, do you have the fruit of enlightenment and liberation? Have you reached the realm of Nirvana? ”

His Holiness Naro said, "Although I have also understood the law of dependent origin, I have not yet attained the fruit of liberation and have not yet reached the state of immortal and immortal nirvana. ”

His Holiness said, "Naluo Xueyou, you have not yet attained the fruit of enlightenment and have not reached the state of nirvana, so how do you know that you have attained the fruit of liberation in the future?" How do you know that you have reached the state of nirvana? ”

Nara Venerable said, "Dear student, although I do not have the fruit of enlightenment and liberation, I have not reached the state of nirvana, but I know what the state is after enlightenment and liberation, I know what the state is like after entering nirvana, let me tell you a parable, and you will understand." ”

His Holiness said, "Na Luo Xueyou, please say. ”

His Holiness Naro said, "The special student is like a man who has lost his way in the desert, he has not drunk water for a long time, he is thirsty and exhausted. Suddenly he found a well, so he came to the side of the well ecstatically, he saw that there was indeed water in the well, but the well was very deep, and there was no rope or bucket for water, although he could see the water in the well, but he could not drink water. In the same way, although I understand the principles of the law of dependent origin, I have not practiced it, I have not really eliminated all troubles and suffering, I have not achieved the fruit of enlightenment and liberation, and I have not reached the state of immortal and immortal nirvana, but I know what the state is after realizing the fruit of liberation, and what it is like to enter the state of nirvana, just like the man who is lost in the desert and is thirsty, he can see the water in the well, but he cannot drink it.

Special students understand that the righteousness of the law of dependent origin and the fruit of enlightenment and liberation are two different things, and it is still necessary to practice to realize the fruit of liberation and reach the state of nirvana. I believe that if you understand the principles of the Dharma, you should understand that practicing the Dharma of Dependent Origin is indeed able to eliminate all troubles and sufferings, is indeed the fruit of liberation from this, and is indeed able to achieve the state of immortal and immortal nirvana. You should always remember the dependent origin method mentioned by the Venerable so that you can have a deeper understanding of the dependent origin method (see chapters 48 and 49 for the explanation of the dependent origin method).

His Holiness said: "Na Luo Xueyou, the parable you just said is just right, I should indeed often remember the dependent origin method mentioned by the Venerable, it seems that my understanding of the dependent origin method is not deep enough, so I have not yet developed a solid confidence in the Dharma that the Venerable said, I still need to experience the true meaning of the dependent origin method through practical practice, I believe that along the ancient path of the world's practice, I should also be able to realize the fruit of liberation, and I should also be able to reach the realm of immortal and immortal nirvana." Jackie Naluo, thank you for solving my confusion today. ”

His Holiness admired the immeasurable merits of His Holiness Nara's teachings and practiced according to what His Holiness Nara.

Pali original scripture

SN.12.68/(8). Kosambisuttaṃ

　　 68. Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca– “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātipaccayā jarāmaraṇan’”ti.

　　 “Aññatreva āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘bhavapaccayā jātīti …pe… upādānapaccayā bhavoti… taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārā’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjāpaccayā saṅkhārā’”ti.

　　 “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātinirodhā jarāmaraṇanirodho’”ti.

　　 “Aññatreva āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘bhavanirodhā jātinirodhoti …pe… upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjānirodhā saṅkhāranirodho’”ti.

　　 “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ– ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘bhavanirodho nibbānan’”ti.

　　 “Tenahāyasmā musilo arahaṃ khīṇāsavo”ti? Evaṃ vutte, āyasmā musilo tuṇhī ahosi. Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca– “sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ. Maṃ etaṃ pañhaṃ puccha. Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti. “Labhatāyasmā nārado etaṃ pañhaṃ. Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ. Byākarotu ca me āyasmā nārado etaṃ pañhaṃ”.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātipaccayā jarāmaraṇan’”ti.

　　 “Aññatreva āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ – bhavapaccayā jāti …pe… avijjāpaccayā saṅkhārā”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjāpaccayā saṅkhārā’”ti.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘jātinirodhā jarāmaraṇanirodho’”ti.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘bhavanirodhā jātinirodhoti …pe… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘avijjānirodhā saṅkhāranirodho’”ti.

　　 “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ– ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi– ‘bhavanirodho nibbānan’”ti.

　　 “Tenahāyasmā nārado arahaṃ khīṇāsavo”ti? “‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. Seyyathāpi, āvuso, kantāramagge udapāno. Tatra nevassa rajju na udakavārako. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya. Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya. Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.

　　 Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca– “evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti? “Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti. Aṭṭhamaṃ.