为了克服身见上的惯性执取，

修行之人凡事

都需要保持冷静的清醒、

真正的虚心。

面对世尊如此的质问，

若是能够重来，

想必萨遮尼揵子再也不会如此的狂傲。

人生遇此尴尬，

也还于尴尬的人生于这份时空。

由此也告诫后世行人的修学，

需要始终保持一份谦虚的谨慎。

宁愿以劣根自居，

也无需借着一些佛学知识

或是少有的体会而各处彰显。

有所惭愧的行人，

在佛法的修持中

也便始终会具有安静的谦卑、

恭敬的虔诚，

以降伏五盖的姿态

来顺从世尊的教法，

以善护语业

来前行在世间的生活，

以忆念世尊

及世尊的正法律

来善护意业，

以身体力行的精进

来体现三归佛子应有的身业。

无心于世间名利的论辩中，

无意于繁华的争执中，

投生命的精力努力

于离贪、欲、爱、念、渴的修持，

提起奋勇精勤

于慈悲喜舍的古仙人道迹里，

放正观于当下的身心迁流中，

这份知苦、知集的慧见

也便能显现于行人的身心，

这份确切的道谛、灭谛

也便由行人的心中生起，

知苦断集的修学

也便持续于生命的生活中体现

Please escort with shame on the road of practice.

In order to avoidance completely the attack of arrogant, and to overcome the inertia persistence of incorrect view of having a self, practitioners should be calm consciously, and genuine modesty in everything.   Facing the harsh questioning of Buddha, if Mahāsatya-nirgrantha could response again, he would never be so arrogant.

Life encounters such kind of embarrassment; it just allows the embarrassment in life in this space and time.  From this, practitioners are warned to be modest and prudent always in their practice.

They would rather be self-conscious of inferiority than show off themselves everywhere though obtaining some Buddhist knowledge or rare experience.

All practitioners with a shameful mind would always be humble quietly and reverent piety in the practice of Buddhism, submit themselves to the teachings of Buddha with the attitude of surrendering to conquer the five obstructions.

Living in the world with good care in speech, properly protect the thought against karma with the memory of Buddha and Buddha's right Dharma, and practice diligently to embody the karma generated by bodily action of the Buddhist disciples of the three refuges.

Practitioners should not intentionally involve in the debate of fame and fortune in the world, in the bustling dispute; they should also not intentional devote their lives to the cultivation of greed, desire, love, memory and thirst, but should lift up the spirit to cultivate diligently to practice kindness, pity, joy and almsgiving along the ancient fairy path.  

When putting the correct observation on the flow of current body and mind,  the wisdom of the knowing the suffering and the knowledge of arising of suffering could be revealed in the bodies and minds of practitioners.  In this way, the actuate truth of the path to the cessation of suffering and the truth of the cessation of suffering can be generated in the heart of practitioners.  The practice of knowing the suffering and removing the cause of pain are embodying continuously in the lives of practitioners.