At one time, Buddha lived in a bamboo forest where the chinchilla were kept in Wang Shecheng. At that time, Buddha was revered, respected, and respected by the world, and the world revered and revered Buddha and his monks, and they provided Buddha and his monks with clothing, food, medicine, bed, lodging, daily necessities, and so on. Everyone in the world did everything in their power to provide for the Buddha, to provide for the Buddha's monastic disciples. However, some practitioners of other sects are not respected and respected by the world. The world did not provide them with clothing, food, medicine, beds, etc. At that time, there was a foreign cultivator named Su Zomo, who lived in Wang Shecheng with the practitioners of his sect.

These foreign practitioners said to Su Zoma, "Learner Su Zoma, go to Gautama (Buddha) and learn the Dharma from him, and then come back to teach it to us after you have completed it, so that we can also explain the Dharma to the world, so that we can also be respected, respected, and respected by the world, so that we can also get clothes, food, medicine, bed, accommodation, daily necessities, and so on." ”

Su Zomo replied, "Students, what you said is very reasonable, then I will go to Gautama (Buddha) now to study Buddhism." ”

So Su Nemo went to see Ananda, and after he came to Ananda's residence, after greeting Ananda and greeting each other, he sat down on the side, and Su Nemo said to Ananda: "Ananda, I want to take refuge in the world, I want to take refuge in the Dharma, I want to take refuge in the sangha, I want to practice the teachings of the Venerable, I want to take the precepts laid down by the Venerable." ”

After hearing Su Corpseman's request, Ananda took him to see the Buddha and came to the Buddha's residence, and Ananda and Su Corpse paid homage to the Buddha together, and then they sat down on the side, and Ananda said to the Buddha: "Venerable, this foreign practitioner Su Zoma, he wants to take refuge in you, he wants to take refuge in your Dharma, he wants to take refuge in the Sangha, he wants to practice what you call Dharma, he wants to take the precepts that you have made." ”

The Buddha said, "Ananda! If Su Zomo wants to practice the Dharma of Rulai, if he wants to receive the precepts made by Rulai, if he wants to take refuge in Rulai, take refuge in Dharma, take refuge in the Sangha, then you should first let him become a monk. ”

So Sugama became a monk in the presence of Buddha and Ananda and received full ordination. At that time, many monks came to the Buddha to talk about their experience of enlightenment, and they said, "We have completely understood: from this lifetime, we will no longer be born in this world, our actions, words, and thoughts have been completed, what we should do has been done, there will be no more state of samsara, we will not be born in this world again." ”

Su Zomo was puzzled when he saw so many monks coming to the Buddha and saying the same thing. So he asked the monks in front of the Buddha, "What do you mean by saying the same thing in front of the Venerable?" I don't understand, can you tell me? ”

The monks said in unison: "We are just telling the Venerable about the realisation of our practice, so that the Venerable confirms that we have realized the fruit of liberation." ”

Su Corpse said, "Then there is no need to say the same thing." ”

The monks replied, "Xueyou, no matter what kind of words you use to answer the Venerable, the meaning is the same, we have been practicing with the Venerable for a long time, and the Venerable can determine whether we have realized the fruits of liberation by observing our long-term deeds, words, and thoughts around him." Words are just a way of expression, not attachment and concern. ”

Su Zomo said, "Students, you have already realized the fruit of liberation, so when you realize the fruit of liberation, will you have a lot of magical powers?" For example: Can you turn one thing into multiple and multiple things into one? Can you be invisible so that others can't see you? Can you become different people and let others see you differently? Can you go through walls, through house fortresses, through mountain boulders, as if these walls, house fortresses, mountain boulders did not exist, as if you were walking in the void? Can you go in and out of the earth at will, go underground, walk out of the ground, and dive up and down and float in and out as if you were in water? Can you walk on water without sinking, just as you can walk on flat ground? Can you float cross-legged in the air like a bird flying in the sky? Do you have the power of the sun and the moon with your hands, and the power of the mighty power? Can you freely enter and exit the Brahma realm? ”

These monks replied: "Xueyou, there is no such thing, you think too much, these are your own fantasies." ”

Su Zomo said, "Fellow students, when you attain the fruit of liberation, do you have clairvoyance and a favorable ear through pure practice, and can see all things near and far in the world, and hear all the sounds of the world near and far? ”

These monks replied: "Xueyou, this is something that is not available, it is all your own imagination, and this kind of thing does not exist at all." ”

Su Corpse Mo said: "Fellow students, when you realize the fruit of liberation, will you be able to know what is in the hearts of others? For example, if greed, anger, and ignorance arise in the hearts of people in the world, you will immediately know that they have given birth to greed, anger, and ignorance, and that the greed, anger, and ignorance of the world's people have been extinguished, and you will also know that their greed, anger, and ignorance have been extinguished.

In the world, people have a concentrated mind, a scattered mind, a broad mind, a narrow mind, a heart that strives for progress, a heart that is decadent and degenerate, a pure and silent mind, a cloudy mind, a mind that has been liberated, and a mind that has not yet been liberated. You will know immediately that they have developed a concentrated mind, a scattered mind, a broad mind, a narrow mind, a heart of striving for progress, a heart of decadence and depravity, a pure and silent mind, a cloudy mind, a liberated mind, a mind that has not yet been liberated. The concentrated mind, the scattered mind, the broad mind, the narrow mind, the heart of striving for progress, the heart of decadence and depravity, the pure and silent mind, the cloudy mind, the liberated mind, the unliberated mind have been extinguished, and you also know that their concentrated mind, scattered mind, broad mind, narrow mind, striving heart, decadent and degenerate mind, pure and silent mind, cloudy mind, liberated mind, unliberated mind have been extinguished.

Students, isn't that right? Can you know at once what is going on in the hearts of people in the world, and can you know the different kinds of thoughts that arise in the hearts of people in the world?

These monks replied: "Xueyou, without this thing, such a thing does not exist, it is just your own fantasy." ”

Su Zomo said, "Fellow students, when you attain the fruit of liberation, can you recall where you lived in your past lives?" For example, you used to be incarnated in this world, one lifetime, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, hundred lives, thousand lives, one hundred thousand lives, countless lives, and the long time when the world we live in appeared, formed, developed, decayed, and disappeared: you were born in this world countless times, what is your name after each rebirth in this world? What kind of appearance do you have? What kind of food to eat? What are the feelings and experiences of pain and pleasure? How long is the lifespan? Where did he die and where he was born? What is your name and appearance after being born again? And what food to eat? And what are the feelings and experiences of pain and happiness? And how long did it live, where did it die, and where was it born? In this way, can you recall countless times in your past lives that you were born in this world, your experiences, your actions, your words, your thoughts, your different circumstances? ”

These monks replied: "Xueyou, the things of the past life are still remembered there, without this thing, those are all imaginary things." ”

Su Zomo said: "Fellow students, when you realize the fruit of liberation, you will be able to obtain the Heavenly Eye through your pure practice, which can see the situation of people or beings in the world when they are born, die, and be reborn, know whether they are lowly or noble, know whether they are beautiful or ugly, know whether they are lucky or miserable, and know all kinds of good and evil consequences caused by the actions, words, and thoughts of all people or beings in the world in the past, present, and future. For example, these people or beings in this world do evil things in their physical actions, speak evil words, and have evil thoughts in their hearts, they maliciously slander and slander the Holy One, they do not believe in cause and effect, do not have correct opinions, do wrongdoing, and do a lot of things that hurt others, because they have created countless sinful karma by doing evil deeds, and after death they are reborn in a place of suffering, they are reborn into the three evil ways of beasts, hungry ghosts, and hell, they are reborn in a place of suffering, and they are reborn in a miserable place. Or these worldly people or beings who do good deeds in their physical deeds, speak good words, generate good thoughts in their hearts, do not maliciously slander and slander the Holy One, they deeply believe in cause and effect, have correct opinions, and do many good deeds, and after they die, they will be reborn in a good place, reborn in a rich house, reborn in the heavenly realm to enjoy blessings. Fellow students, just like this, through pure practice, you have acquired the Heavenly Eye, and you can see the birth, death, and rebirth of people or beings in the world, and know whether they are poor or noble. Know whether they are beautiful or ugly, know whether they are lucky or miserable, know the good and evil consequences of the actions, words, and thoughts of all people or beings in the world in the past, present, and future. Do you have such an ability after realizing the fruit of liberation? ”

These monks replied: "Xueyou, there is no heavenly eye, the heavenly eye you said is your own fantasy, there is no such thing." ”

Su Corpse Mo said: "Fellow students, when you realize the fruit of liberation, can you leave your body at will and no longer rely on this body to survive? Can you immediately enter the higher heavenly realm that does not depend on material things to live and live in? Can you possess the body of any person or living being by touching their body at will, living and surviving in them? ”

These monks replied: "Xueyou, there is no such thing, this is all nothing, it is all something that you have imagined." ”

Su Zomo was very confused and said, "Fellow students, you have attained the fruit of liberation, and you do not have the abilities I just mentioned, how is this possible?" I really don't understand. ”

These monks replied, "Xueyou, we have attained liberation by opening wisdom. ”

Su Corpse Mo said: "Xue friends, I really can't understand, I am getting more and more confused. ”

These monks said, "Xueyou, whether you understand it or not, we have attained liberation by opening wisdom. ”

Su Zomo said to the Buddha in bewilderment: "Venerable, I believe you have heard the conversation I had with the students just now, I don't know what wisdom they have gained liberation by opening it, I respectfully ask you to explain it to me." ”

The Buddha said, "Su Corpse! After understanding the Dhamma, one can realize the fruits of liberation by practicing according to law and attain the state of nirvana.

Su Corpse! For example, I ask you: Do all things in the world exist forever, remain unchanged forever, or are they changing at any time, will they appear, decay, and disappear? ”

Su Zomo replied: "Shi Venerable, everything in the world is changing at any time, there is no eternal thing, there is no eternal thing, everything in the world will appear, decay, and disappear, and everything in the world is changing at any time." ”

The Buddha said, "Su Corpse! Since everything in the world is changing all the time, are people or beings in the world suffering or happy? ”

Su Corpse Mo said: "People or beings in the world are ultimately suffering, why do you say so? Not getting what you want will produce pain; Obtaining what you want will produce temporary happiness, but when these things that bring you happiness decay, perish, and disappear, it will bring pain to yourself. Even if you have these things that make you happy for a long time, everyone or living being in the world will eventually die, and it is very painful to give up all your relatives and belongings at the moment of death. That's why I say that people or beings in the world are ultimately suffering. Because everything in the world is changing all the time, it cannot exist forever. You can't have these things that make you happy forever. ”

The Buddha said, "Su Corpse! Anything that cannot exist forever, everything that changes all the time, eventually leads to suffering. Su Corpse! What do you think? Are the things of the world (including my own body) mine? Am I this material, physical and spiritual mind? Is I the real and unchanging me in the world? ”

Su Zomo replied: "Shizun, this is not the case, the things in the world (including my own body) are constantly changing, they cannot exist forever, and I cannot have these things forever." The material body is changing at any time, and it will get sick, age, and die; Spiritual thoughts are also produced after encountering things from the outside world, inner thoughts are changing all the time, and when they die, these spiritual thoughts do not exist, so material things and spiritual thoughts are not mine. This me in the world cannot be young forever, immortal, not the real and unchanging me, not the eternal me. ”

The Buddha said, "Su Corpse! Are feelings, thoughts, actions, realizations, distinctions, and judgments eternal and unchanging, or are they constantly changing, arising and fading, and disappearing? ”

Su Zomo replied: "Venerable, feelings, thoughts, actions, understandings, distinctions, judgments are changing at any time, there is no eternal existence of feelings, thoughts, actions, understandings, distinctions, judgments, there is no eternal and unchanging feelings, thoughts, actions, understandings, distinctions, judgments, all feelings, thoughts, behaviors, understandings, distinctions, judgments in the world will arise, fade, and disappear, and all feelings, thoughts, behaviors, understandings, distinctions, and judgments in the world are changing at any time." ”

The Buddha said, "Su Corpse! Since feelings, thoughts, actions, understandings, distinctions, and judgments change all the time, are people or beings in the world suffering or happy? ”

Su Zomo said, "People or beings in the world are ultimately suffering. ”

The Buddha said, "Su Corpse! All feelings, thoughts, actions, recognitions, distinctions, judgments that cannot exist forever, all feelings, thoughts, actions, recognitions, distinctions, judgments that are constantly changing, will eventually lead to suffering. Su Corpse! What do you think? Are feelings, thoughts, actions, recognition, distinctions, and judgments mine? Am I feeling, thinking, acting, knowing, differentiating, judging? Is I the real and unchanging me in the world? ”

Su Zomo replied: "Shizun, this is not the case, feelings, thoughts, actions, understandings, distinctions, judgments are always changing, can not exist forever, this me in the world cannot be young forever, cannot live forever, is not a real and unchanging me, is not an eternal me." ”

The Buddha said, "Su Corpse! Whether past, present, future, whether material things (including one's own body) are internal or external, coarse, fine, inferior, high-quality, distant and near, all material things in the world should be visualized with correct wisdom: "This is not mine, I am not this, this is not the real and unchanging me."

Su Corpse! In the same way, whether past, present, or future, all feelings, thoughts, actions, understandings, distinctions, and judgments should be visualized with correct wisdom: "This is not mine, I am not this, this is not the real and unchanging me."

Su Corpse! To practice in this way, to visualize in this way, is to practice according to the Dhamma. In this way, we will not cling to and worry about everything in the world, and we will not cling to and worry about all feelings, thoughts, actions, understandings, distinctions, and judgments. In this way, we can get rid of all cravings, get rid of all troubles and pains, and be freed from the world. When we understand these liberating wisdoms, we can realize: "From this lifetime onwards, we will not be born again in this world, the practice of deeds, words, and thoughts has been completed, the things that should be done have been done, there will be no more state of samsara, and we will no longer be born in this world."

Su Corpse! Do you already understand the method of dependent origin (explanation of the method of dependent origin, see chapters 48 and 49)? Does "birth" as a prerequisite produce "old age"? ”

Su Zomo replied: "Shizun, I have understood the method of dependent origin (explanation of the law of dependent origin, see chapters 48 and 49), and it is indeed so. ”

The Buddha said, "Su Corpse! Does "being" as a prerequisite produce "birth"? Does "take" as a prerequisite produce "have"? Does "love" as a prerequisite produce "taking"? Does "acceptance" as a prerequisite produce "love"? Does "touch" as a prerequisite produce "receive"? Will "touch" be produced by taking "six places" as a prerequisite? Will "six places" be produced if "name color" is the precondition? Does "knowledge" as a prerequisite produce "fame"? Does "doing" as a prerequisite produce "knowledge"? Does "ignorance" as a prerequisite produce "action"? ”

Su Zomo replied, "Shizun, this is indeed the case. ”

The Buddha said, "When "life" is destroyed, "old death" is destroyed? When "there is" is destroyed, is "birth" extinguished? When the "take" is destroyed, the "have" is destroyed? Is "love" extinguished, and "taking" extinguished? When "suffered" is destroyed, "love" is extinguished? When the "touch" is destroyed, the "receive" is destroyed? When the "six places" are destroyed, the "touch" is destroyed? When the "name" is gone, the "six places" are extinguished? When "knowledge" is destroyed, is "fame" extinguished? When "doing" is destroyed, "knowledge" is destroyed? Is "ignorance" gone, and "doing" extinguished? ”

Su Zomo replied, "Shizun, this is indeed the case. ”

The Buddha said, "Su Corpse! When you understand the Dharma just mentioned, you will think, "After realizing the fruit of liberation, there will be many magical powers." For example: can turn one thing into many, and turn multiple things into one. Being able to be invisible so that others can't see you. Can become different people, so that others can see different selves. It can penetrate walls, through house fortresses, through mountain boulders, as if these walls, house fortresses, mountain boulders do not exist, as if walking in the void. Being able to enter and exit the earth at will, go underground, and walk out of the ground, can dive up and down and float out as if in water. Being able to walk on water without sinking is like walking on flat ground. Can float cross-legged in the air, like a bird flying in the sky. Touch the sun and moon with your hands, and the mighty power. Be able to enter and exit the Brahma realm freely." Do you still have these unrealistic fantasies, and do you still have these incorrect insights? ”

Su Zomo replied: "Shi Venerable, the fruit of enlightenment and liberation, that refers to the elimination of all troubles and suffering, those magical powers are all empty things, these so-called magical powers do not exist at all, they are all made up by people in the world, and some people with ulterior motives will go around under the banner of magical powers to deceive and defraud money." In fact, there is no magic power at all, it is just a trick to defraud money. ”

The Buddha said, "Su Corpse! When you understand the Dharma just mentioned, you will also think, "After realizing the fruit of liberation, you can have clairvoyance and wind ears through pure practice, you can see everything in the world, and you can hear all the voices of the world, near and far." Do you still have these unrealistic fantasies, and do you still have these incorrect insights? ”

Su Zomo replied: "Shi Venerable, what clairvoyance and smooth ears, these are things that do not exist, and the fruit of enlightenment and liberation is to eliminate all one's own troubles and sufferings, and not be bound by all things in the world." Saying that you have clairvoyance and a good wind ear through pure practice is a lie that deceives people, and some people rely on these false words to defraud believers of their money, these are things that do not exist and do not exist. ”

The Buddha said, "Su Corpse! When you understand the Dharma just mentioned, you will think, "After realizing the fruit of liberation, you will know what is in the minds of others." For example, if greed, anger, and ignorance arise in the hearts of people in the world, we can immediately know that they have given birth to greed, angry hearts, and ignorant minds, and that the greed, anger, and ignorance of the world's people have been extinguished, and they can also know that their greed, angry hearts, and ignorant hearts have been extinguished.

When people in the world have a concentrated mind, a scattered mind, a broad mind, a narrow mind, a heart that strives for progress, a heart that is decadent and degenerate, a pure and silent mind, a cloudy mind, a mind that has been liberated, and a mind that has not yet been liberated, we can immediately know that they have a concentrated mind, a scattered mind, a broad mind, a narrow mind, a heart that strives to improve, a heart that is decadent and degenerate, a pure and silent mind, a cloudy mind, a mind that has been liberated, and a mind that has not yet been liberated. The concentrated mind, scattered mind, broad mind, narrow mind, striving heart, decadent and degenerate mind, pure and silent mind, turbid mind, liberated mind, and unliberated mind of the worldly people have been extinguished, and they can also know that their concentrated mind, scattered mind, broad mind, narrow mind, hard-working heart, decadent and degenerate heart, pure and silent mind, cloudy mind, liberated mind, unliberated mind, unliberated mind are extinguished.

Those who attain the fruit of liberation can immediately know what is going on in the hearts of people in the world. to be able to know the different kinds of thoughts that arise in the hearts of people in the world." Do you still have these unrealistic fantasies, and do you still have these incorrect insights? ”

Su Zomo replied: "Shizun, there is no such thing, those who say that after attaining enlightenment and liberation the fruit position, they can know what thoughts are in the hearts of others, and what thoughts are extinguished in other people's hearts, they are simply liars!" There is no such thing, the person who says these words is trying to defraud the believers of money by improving their status. ”

The Buddha said, "Su Corpse! When you understand the Dharma as just mentioned, you will think, "After realizing the fruit of liberation, you will be able to recall where you lived in your past life." For example, in the past incarnated in the world, in one lifetime, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, hundred lives, thousand lives, one hundred thousand lives, one hundred thousand lives, countless lives, and the long time when the world we live in appeared, formed, developed, decayed, and disappeared: countless times born in this world, what is the name of each rebirth in this world? What kind of appearance do you have? What kind of food to eat? What are the feelings and experiences of pain and pleasure? How long is the lifespan? Where did he die and where he was born? What is your name and appearance after being born again? And what food to eat? And what are the feelings and experiences of pain and happiness? And how long did it live, where did it die, and where was it born? In this way, I can recall countless past lives after birth in the world, dwellings, experiences, various actions, words, thoughts, and different circumstances." Do you still have these unrealistic fantasies, and do you still have these incorrect insights? ”

Su Corpse Mo replied: "Shi Venerable, there is no such thing, although the cycle of life and death exists, but who will remember the things in the past life, saying that people after enlightenment and liberation have the ability to recall past lives is itself deceiving people, there is no such thing, some people in the world defraud believers by predicting where others came from in their past lives, and by predicting the living conditions and circumstances of others in their past lives." There is no ability to predict the existence of past life at all, and all of them are deceitful things made up by people in the world. ”

The Buddha said, "Su Corpse! When you understand the Dharma just mentioned, you will also think: "After realizing the fruit of liberation, you can obtain the heavenly eye through pure practice, and this heavenly eye can see the situation of people or beings in the world when they are born, die, and reborn, know whether they are lowly or noble, know whether they are beautiful or ugly, know whether they are lucky or miserable, and know all kinds of good and evil consequences caused by the behaviors, words, and thoughts of all people or beings in the world in the past, present, and future." For example, these people or beings in this world do evil things in their physical actions, speak evil words, and have evil thoughts in their hearts, they maliciously slander and slander the Holy One, they do not believe in cause and effect, do not have correct opinions, do wrongdoing, and do a lot of things that hurt others, because they have created countless sinful karma by doing evil deeds, and after death they are reborn in a place of suffering, they are reborn into the three evil ways of beasts, hungry ghosts, and hell, they are reborn in a place of suffering, and they are reborn in a miserable place. Or these worldly people or beings who do good deeds in their physical deeds, speak good words, generate good thoughts in their hearts, do not maliciously slander and slander the Holy One, they deeply believe in cause and effect, have correct opinions, and do many good deeds, and after they die, they will be reborn in a good place, reborn in a rich house, reborn in the heavenly realm to enjoy blessings. In this way, through pure practice, we have acquired the eye of heaven, and we can see the birth, death, and rebirth of people or beings in the world, and know whether they are poor or noble. Know whether they are beautiful or ugly, know whether they are lucky or miserable, know the good and evil consequences of the actions, words, and thoughts of all people or beings in the world in the past, present, and future. After attaining the fruit of liberation, there is such an ability." Do you still have these unrealistic fantasies, and do you still have these incorrect insights? ”

Su Corpse Mo replied: "Shizun, there is no such thing as the Heavenly Eye, these are still made up by people with ulterior motives in the world, their purpose is to improve their status through a non-existent Heavenly Eye to defraud money, there is no such thing." It's totally deceptive. ”

The Buddha said, "Su Corpse! When you understand the Dharma just mentioned, you will also think, "After realizing the fruit of liberation, you will be able to leave your body at will and no longer depend on this body to survive." You can immediately enter the high-level celestial realm that does not rely on material things to live and live. You can take possession of any person or sentient being's body by touching their body at will, and live and survive in them." Do you still have these unrealistic fantasies, and do you still have these incorrect insights? ”

Su Zomo replied: "Shizun, these are all things that do not exist and do not exist, they are all made up by people in the world, in fact, they do not exist at all, they are all lies!" It's all tricks to cheat people and cheat money. ”

Su Zomo dropped his head to the Buddha's feet and said to the Buddha in shame: "Venerable, I have made a serious mistake, I am so ignorant and ignorant, I now repent with you." My fellow students of foreign teachers promise that after learning your Dhamma, I will go back and teach them so that our foreign practitioners can also tell the believers about your Dharma, so that we can get money, clothing, food, medicine, bed, accommodation, daily necessities, and so on. You will be respected, respected, and respected by the faithful just like you and your monastic disciples. If I do this, I will create the sin of stealing the Dhamma, and I will do so solely to obtain the support of the faithful, and the starting point is questionable. Venerable, I now repent with you reverently. ”

The Buddha said, "Su Corpse! If you teach the Dharma of Rulai to these foreign practitioners without knowing it, you will indeed commit the crime of stealing the law. These foreign practitioners, who have not taken refuge, have not taken refuge in the Dhamma, have not taken refuge in the Sangha, but go to the Dharma solely for the sake of obtaining the offerings of the believers, and they will also create the criminal karma of stealing the Dhamma. Su Corpse! It was as if a criminal had been caught, and the official who carried out the punishment said to the king: "Your Majesty, this man is a murderous robber, we have finally caught him, please execute him by the laws of the country." ”

The king said: "In this way, you first bind this criminal with a strong rope, tie his hands behind his back, shave his hair, and then beat the drum, and let the soldiers escort him through the streets, so that the people will know that this heinous robber is about to be beheaded, so as to eliminate the anger in the hearts of the people, and when the parade is finished, you will take him to the south of the city to be beheaded." ”

The executioner then bound the criminal with a strong rope, tied his hands behind his back, shaved his hair, and let the soldiers parade the criminal through the streets, and finally took the criminal south of the city to cut off his head.

Su Corpse! What do you think now? Will this criminal have worries and pain in the process of parading the streets, in the process of being escorted by soldiers, in the process of being beheaded? ”

Su Corpse replied, "Shizun, this criminal will definitely have a lot of worries and pain. ”

The Buddha said, "Su Zoma, this criminal was escorted through the streets by soldiers, and when he was beheaded, he caused a lot of worry and pain. And those who steal the Dhamma will be more worried and painful about the consequences they will receive in the future. Because they steal the Dhamma only to obtain the offerings of the believers, they will get lost in greed, and in order to obtain more offerings from the believers, they will invent some new laws to lead the believers to bad places and to painful places. Even by leading the believers to the three evil ways of hell, hungry ghosts, and beasts, they will hurt the believers who provide for them, and they will repay the offerings of the believers in the next life, and they will suffer all the harm that the believers have suffered due to misdirection. Their future suffering cannot be described in words. As many believers are deceived by them and provide for them, they will have to repay as many offerings, and how many believers will be misled and hurt by them, they will have to bear all the pain that comes from the misguided hurt of believers.

Su Corpse, although you committed the crime of stealing the law, but you are now aware of your mistake, and repented sincerely in front of Rulai and Rulai's monastic disciples, if you forgive you, Rulai's monastic disciples will also forgive you, Su Corpse Mo reverently repent of the sins and karma he committed, and will not make the same mistakes in the future, then it is to receive the precepts formulated by Rulai, because there is no continued mistake, there is no continued creation of sinful karma, then the merit of practice will grow, the mistakes made in the past, The sinful karma created will also be slowly removed. Su Corpse, you can let your foreign teacher's students come here, Rulai will tell them about the Dharma, will put them on the right path of practice, and eventually lead them to liberation, to the realm of immortal nirvana, so that they can completely liberate themselves from the cycle of life and death, so that they can also realize the fruit of liberation. ”

After the Buddha's teachings, Su Zomo and the monastic disciples 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.12.70/(10). Susimasuttaṃ

　　 70. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. Bhikkhusaṅghopi sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ. Aññatitthiyā pana paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā, na lābhino cīvara-piṇḍapāta-senāsanagilānappaccaya-bhesajjaparikkhārānaṃ.

　　 Tena kho pana samayena susimo paribbājako rājagahe paṭivasati mahatiyā paribbājakaparisāya saddhiṃ. Atha kho susimassa paribbājakassa parisā susimaṃ paribbājakaṃ etadavocuṃ– “ehi tvaṃ, āvuso susima, samaṇe gotame brahmacariyaṃ cara. Tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi. Taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma. Evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā apacitā lābhino cīvara-piṇḍapātasenāsana-gilānappaccaya-bhesajjaparikkhārānan”ti. “Evamāvuso”ti kho susimo paribbājako sakāya parisāya paṭissuṇitvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho susimo paribbājako āyasmantaṃ ānandaṃ etadavoca– “icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti.

　　 Atha kho āyasmā ānando susimaṃ paribbājakaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca– “ayaṃ, bhante, susimo paribbājako evamāha– ‘icchāmahaṃ, āvuso ānanda, imasmiṃ dhammavinaye brahmacariyaṃ caritun”ti. “Tenahānanda, susimaṃ pabbājethā”ti Alattha kho susimo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.

　　 Tena kho pana samayena sambahulehi bhikkhūhi bhagavato santike aññā byākatā hoti– “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyāti pajānāmā”ti. Assosi kho āyasmā susimo– “sambahulehi kira bhikkhūhi bhagavato santike aññā byākatā– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti. Atha kho āyasmā susimo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā tehi bhikkhūhi saddhiṃ sammodi. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo te bhikkhū etadavoca– “saccaṃ kirāyasmantehi bhagavato santike aññā byākatā– ‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāmā”ti? “Evamāvuso”ti.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ iddhividhaṃ paccanubhotha– ekopi hutvā bahudhā hotha, bahudhāpi hutvā eko hotha; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamānā gacchatha, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karotha, seyyathāpi udake; udakepi abhijjamāne gacchatha, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamatha, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasatha parimajjatha, yāva brahmalokāpi kāyena vasaṃ vattethā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇātha dibbe ca mānuse ca ye dūre santike cā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānātha– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānātha; vītarāgaṃ vā cittaṃ vītarāgaṃ cittanti pajānātha; sadosaṃ vā cittaṃ sadosaṃ cittanti pajānātha; vītadosaṃ vā cittaṃ vītadosaṃ cittanti pajānātha; samohaṃ vā cittaṃ samohaṃ cittanti pajānātha; vītamohaṃ vā cittaṃ vītamohaṃ cittanti pajānātha; saṃkhittaṃ vā cittaṃ saṃkhittaṃ cittanti pajānātha; vikkhittaṃ vā cittaṃ vikkhittaṃ cittanti pajānātha; mahaggataṃ vā cittaṃ mahaggataṃ cittanti pajānātha; amahaggataṃ vā cittaṃ amahaggataṃ cittanti pajānātha sa-uttaraṃ vā cittaṃ sa-uttaraṃ cittanti pajānātha; anuttaraṃ vā cittaṃ anuttaraṃ cittanti pajānātha; samāhitaṃ vā cittaṃ samāhitaṃ cittanti pajānātha; asamāhitaṃ vā cittaṃ asamāhitaṃ cittanti pajānātha; vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānātha avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāthā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā anekavihitaṃ pubbenivāsaṃ anussaratha, seyyathidaṃ– ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe– ‘amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhapaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarathā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānātha– ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā, ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā, ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passatha cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāthā”ti? “No hetaṃ, āvuso”.

　　 “Api pana tumhe āyasmanto evaṃ jānantā evaṃ passantā ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharathā”ti? “No hetaṃ, āvuso”.

　　 “Ettha dāni āyasmanto idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti; idaṃ no, āvuso, kathan”ti? “Paññāvimuttā kho mayaṃ, āvuso susimā”ti.

　　 “Na khvāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me āyasmanto tathā bhāsantu yathāhaṃ imassa āyasmantānaṃ saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. “Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsi atha kho paññāvimuttā mayan”ti.

　　 Atha kho āyasmā susimo uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā susimo yāvatako tehi bhikkhūhi saddhiṃ ahosi kathāsallāpo taṃ sabbaṃ bhagavato ārocesi. “Pubbe kho, susima, dhammaṭṭhitiñāṇaṃ, pacchā nibbāne ñāṇan”ti.

　　 “Na khvāhaṃ, bhante, imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājānāmi. Sādhu me, bhante, bhagavā tathā bhāsatu yathāhaṃ imassa bhagavatā saṃkhittena bhāsitassa vitthārena atthaṃ ājāneyyan”ti. “Ājāneyyāsi vā tvaṃ, susima, na vā tvaṃ ājāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇaṃ”.

　　 “Taṃ kiṃ maññasi, susima, rūpaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Vedanā niccā vā aniccā vā”ti? “Aniccā, bhante” “Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Saññā niccā vā aniccā vā”ti? “Aniccā, bhante …”pe… “saṅkhārā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”. “Viññāṇaṃ niccaṃ vā aniccaṃ vā”ti? “Aniccaṃ bhante”. “Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vā”ti? “Dukkhaṃ, bhante”. “Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ– ‘etaṃ mama, esohamasmi, eso me attā’”ti? “No hetaṃ, bhante”.

　　 “Tasmātiha, susima, yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci vedanā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, sabbā vedanā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yā kāci saññā …pe… ye keci saṅkhārā atītānāgatapaccuppannā ajjhattaṃ vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, sabbe saṅkhārā netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ netaṃ mama nesohamasmi na meso attāti; evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.

　　 “Evaṃ passaṃ, susima, sutavā ariyasāvako rūpasmimpi nibbindati, vedanāyapi nibbindati, saññāyapi nibbindati, saṅkhāresupi nibbindati, viññāṇasmimpi nibbindati. Nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.

　　 “‘Jātipaccayā jarāmaraṇan’ti, susima, passasī”ti? “Evaṃ, bhante”. “‘Bhavapaccayā jātī’ti, susima, passasī”ti? “Evaṃ, bhante”. “‘Upādānapaccayā bhavo’ti, susima, passasī”ti? “Evaṃ, bhante”. “‘Taṇhāpaccayā upādānan’ti, susima, passasī”ti? “Evaṃ, bhante”. “Vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārāti, susima, passasī”ti? “Evaṃ, bhante”.

　　 “‘Jātinirodhā jarāmaraṇanirodho’ti, susima, passasī”ti? “Evaṃ, bhante” “‘Bhavanirodhā jātinirodho’ti susima, passasī”ti? “Evaṃ, bhante”. “Upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti… saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodhoti, susima, passasī”ti? “Evaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ iddhividhaṃ paccanubhosi – ekopi hutvā bahudhā hosi, bahudhāpi hutvā eko hosi; āvibhāvaṃ, tirobhāvaṃ, tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchasi, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karosi, seyyathāpi udake; udakepi abhijjamāno gacchasi, seyyathāpi pathaviyaṃ; ākāsepi pallaṅkena kamasi, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parimasasi parimajjasi, yāva brahmalokāpi kāyena vasaṃ vattesī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇasi dibbe ca mānuse ca ye dūre santike cā”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāsi– sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāsi …pe… vimuttaṃ vā cittaṃ vimuttaṃ cittanti pajānāsī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto anekavihitaṃ pubbenivāsaṃ anussarasi, seyyathidaṃ– ekampi jātiṃ …pe… iti sākāraṃ sa-uddesaṃ anekavihitaṃ pubbenivāsaṃ anussarasī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto dibbena cakkhunā visuddhena atikkantamānusakena satte passasi cavamāne …pe… yathākammūpage satte pajānāsī”ti? “No hetaṃ, bhante”.

　　 “Api pana tvaṃ, susima, evaṃ jānanto evaṃ passanto ye te santā vimokkhā atikkamma rūpe, āruppā te kāyena phusitvā viharasī”ti? “No hetaṃ, bhante”.

　　 “Ettha dāni, susima, idañca veyyākaraṇaṃ imesañca dhammānaṃ asamāpatti, idaṃ no, susima, kathan”ti?

　　 Atha kho āyasmā susimo bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca– “accayo maṃ, bhante, accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yvāhaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. Tassa me, bhante, bhagavā accayaṃ accayato paṭiggaṇhātu āyatiṃ saṃvarāyā”ti.

　　 “Taggha tvaṃ, susima, accayo accagamā yathābālaṃ yathāmūḷhaṃ yathā-akusalaṃ, yo tvaṃ evaṃ svākkhāte dhammavinaye dhammatthenako pabbajito. Seyyathāpi susima, coraṃ āgucāriṃ gahetvā rañño dasseyyuṃ– ‘ayaṃ te, deva, coro āgucārī, imassa yaṃ icchasi taṃ daṇḍaṃ paṇehī’ti. Tamenaṃ rājā evaṃ vadeyya– ‘gacchatha, bho, imaṃ purisaṃ daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindathā’ti Tamenaṃ rañño purisā daḷhāya rajjuyā pacchābāhaṃ gāḷhabandhanaṃ bandhitvā khuramuṇḍaṃ karitvā kharassarena paṇavena rathiyāya rathiyaṃ siṅghāṭakena siṅghāṭakaṃ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṃ chindeyyuṃ. Taṃ kiṃ maññasi, susima, api nu so puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyethā”ti? “Evaṃ, bhante”.

　　 “Yaṃ kho so, susima, puriso tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvediyetha. Yā evaṃ svākkhāte dhammavinaye dhammatthenakassa pabbajjā, ayaṃ tato dukkhavipākatarā ca kaṭukavipākatarā ca, api ca vinipātāya saṃvattati. Yato ca kho tvaṃ, susima, accayaṃ accayato disvā yathādhammaṃ paṭikarosi taṃ te mayaṃ paṭiggaṇhāma. Vuddhi hesā, susima, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti, āyatiñca saṃvaraṃ āpajjatī”ti. Dasamaṃ.

　　 Mahāvaggo sattamo.

　　 Tassuddānaṃ–

　　 Dve assutavatā vuttā, puttamaṃsena cāparaṃ;

　　 Atthirāgo ca nagaraṃ, sammasaṃ naḷakalāpiyaṃ.

　　 Kosambī upayanti ca, dasamo susimena cāti.