T16n0709佛說稻芉經

大正藏第 16 冊 No. 0709 佛說稻[〹/干]經

No. 709 [Nos. 708, 710-712]

佛說稻芉經

闕譯附東晉錄

如是我聞。一時佛住王舍城耆阇崛山中。與大比丘眾千二百五十人俱。及大菩薩摩訶薩眾。

爾時尊者舍利弗往至彌勒經行處。彌勒舍利弗俱坐石上。爾時尊者舍利弗問彌勒言。今日世尊睹見稻芉而作是說。汝等比丘。見十二因緣。即是見法。即是見佛。爾時世尊作是說已默然而住。彌勒。世尊何故說是修多羅。復以何義說見十二因緣。即是見法。見法即是見佛。皆以何義作如是說。云何是十二因緣。云何見因緣即是見法。云何見法即是見佛。

爾時彌勒語舍利弗言。佛世尊常說。見十二因緣即是見法。見法即是見佛。十二因緣者。無明緣行。行緣識。識緣名色。名色緣六入。六入緣觸。觸緣受。受緣愛。愛緣取。取緣有。有緣生。生緣老死憂悲苦惱。眾苦聚集為大苦陰作因。是故佛說十二因緣。云何是法入正道分及涅槃果。如來略說是法。云何是佛。能覺一切法。故名為佛。若以慧眼見真法身。能成菩提所學之法。云何見十二因緣即是見法。見法即是見佛。佛作是說。十二因緣常相續起無生如實見不顛倒。無生無作

【現代漢語翻譯】現代漢語譯本《佛說稻[〹/干]經》

（闕譯，附於東晉目錄）

如是我聞。一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位大比丘眾，以及諸大菩薩摩訶薩眾在一起。

當時，尊者舍利弗（Śāriputra）前往彌勒（Maitreya）的經行處。彌勒和舍利弗一同坐在石頭上。這時，尊者舍利弗問彌勒說：『今天，世尊看見稻草，就說了這樣的話：『你們這些比丘，見到十二因緣，就是見到法，就是見到佛。』當時，世尊說完這些話就默然不語了。彌勒，世尊為什麼說這部修多羅（sūtra）？又以什麼意義說見到十二因緣，就是見到法，見到法就是見到佛？這一切是以什麼意義這樣說的？什麼是十二因緣？怎樣見到因緣就是見到法？怎樣見到法就是見到佛？』

當時，彌勒對舍利弗說：『佛世尊常說，見到十二因緣就是見到法，見到法就是見到佛。十二因緣是：無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。眾苦聚集，成為大苦陰的因。所以佛說十二因緣。什麼是法，能進入正道之分，以及涅槃（Nirvāṇa）的果？如來（Tathāgata）簡略地說這就是法。什麼是佛？能覺悟一切法，所以名為佛。如果以慧眼見到真法身，能成就菩提（bodhi）所學的法。怎樣見到十二因緣就是見到法，見到法就是見到佛？佛是這樣說的：十二因緣常相續生起，如實見到無生，不顛倒，無生無作。』

【English Translation】 English version The Buddha Speaks of the Rice Seedling Sutra

(Translation missing, attached to the Eastern Jin record)

Thus have I heard. At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks), and a great assembly of Bodhisattva-Mahāsattvas (great beings).

At that time, the venerable Śāriputra (Sariputta) went to the place where Maitreya (the future Buddha) was walking. Maitreya and Śāriputra sat together on a stone. Then, the venerable Śāriputra asked Maitreya, 'Today, the World-Honored One, seeing a rice seedling, said these words: 'You Bhikṣus, seeing the twelve links of dependent origination is seeing the Dharma, is seeing the Buddha.' At that time, the World-Honored One spoke these words and then remained silent. Maitreya, why did the World-Honored One speak this sūtra (discourse)? And with what meaning did he say that seeing the twelve links of dependent origination is seeing the Dharma, and seeing the Dharma is seeing the Buddha? With what meaning was all of this said? What are the twelve links of dependent origination? How is seeing dependent origination seeing the Dharma? How is seeing the Dharma seeing the Buddha?'

At that time, Maitreya said to Śāriputra, 'The Buddha, the World-Honored One, often said that seeing the twelve links of dependent origination is seeing the Dharma, and seeing the Dharma is seeing the Buddha. The twelve links of dependent origination are: ignorance conditions volitional action; volitional action conditions consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, grief, suffering, and distress. The accumulation of all suffering is the cause of the great mass of suffering. Therefore, the Buddha spoke of the twelve links of dependent origination. What is the Dharma that enters the path to enlightenment and the fruit of Nirvāṇa (liberation)? The Tathāgata (the Thus-Gone One) briefly says that this is the Dharma. What is the Buddha? One who can awaken to all Dharmas, therefore is called Buddha. If one sees the true Dharma-body with the eye of wisdom, one can accomplish the Dharma learned for bodhi (enlightenment). How is seeing the twelve links of dependent origination seeing the Dharma, and seeing the Dharma seeing the Buddha? The Buddha said this: the twelve links of dependent origination constantly arise in succession, truly seeing no-birth, without inversion, no-birth, no-action.'

。非有為無住無為。非心境界寂滅無相。以是故。見十二因緣即是見法。常相續起無生。如實見不顛倒。無生無作。非有為無住無為。非心境界寂滅無相。以是故。見十二因緣。即是見無上道具足法身。

尊者舍利弗問彌勒言。云何名十二因緣。彌勒答言。有因有緣是名因緣法。此是佛略說因緣相。以此因能生是果。如來出世因緣生法。如來不出世亦因緣生法。性相常住無諸煩惱。究竟如實非不如實。是真實法離顛倒法。複次十二因緣法從二種生。云何為二。一者因。二者果。因緣生法復有二種。有內因緣。有外因緣。外因緣法從何而生。如似種能生牙。從牙生葉。從葉生節。從節生莖。從莖生穗。從穗生華。從華生實。無種故無牙。乃至無有華實。有種故牙生。乃至有華故果生。而種不作念我能生牙。牙亦不作念我從種生。乃至華亦不作念我能生實。實亦不作念我從華生。而實種能生牙。如是名為外因生法。云何名外緣生法。所謂地水火風空時。地種堅持。水種濕潤。火種成熟。風種發起。空種不作障礙。又假於時節氣和變。如是六緣具足便生。若六緣不具物則不生。地水火風空時。六緣調和不增減故。物則得生。地亦不言我能持。水亦不言我能潤。火亦不言我能成熟。風亦不言我能發起。空亦不言我能不作

【現代漢語翻譯】現代漢語譯本：並非有為法，也非無住的無為法。不是心識所能達到的境界，是寂滅而無相的。因此，見到十二因緣，就是見到了法。它恒常相續生起，沒有真正的生。如實地見到它，就不會有顛倒。它是無生無作的，並非有為法，也非無住的無為法。不是心識所能達到的境界，是寂滅而無相的。因此，見到十二因緣，就是見到了無上道的具足法身。

尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問彌勒（Maitreya，未來佛）說：『什麼叫做十二因緣？』彌勒回答說：『有因有緣，這就叫做因緣法。』這是佛陀簡略地說明因緣的相狀。憑藉這個因，能夠產生這個果。如來（Tathagata，佛的稱號之一）出世，因緣法生起；如來不出世，也同樣是因緣法生起。它的自性與相狀恒常存在，沒有各種煩惱，究竟真實，並非不真實。這是真實的法，遠離顛倒的法。

再次，十二因緣法從兩種情況產生。哪兩種呢？一是因，二是果。因緣生法又有兩種：有內因緣，有外因緣。外因緣法從何而生呢？就像種子能夠生出牙，從牙生出葉，從葉生出節，從節生出莖，從莖生出穗，從穗生出花，從花生出果實。沒有種子，就沒有牙，乃至沒有花和果實。有了種子，牙就生起，乃至有了花，果實就生起。然而種子不會想『我能生出牙』，牙也不會想『我從種子生出』，乃至花也不會想『我能生出果實』，果實也不會想『我從花生出』。而是種子能夠生出牙，這就是所謂的外因生法。什麼叫做外緣生法呢？就是地、水、火、風、空、時。地能保持，水能濕潤，火能成熟，風能發起，空能不作障礙。又憑藉時節氣候的和合變化。像這樣六緣具足，事物便能產生。如果六緣不具足，事物就不能產生。地、水、火、風、空、時，六緣調和，不增不減，事物就能產生。地也不會說『我能保持』，水也不會說『我能濕潤』，火也不會說『我能成熟』，風也不會說『我能發起』，空也不會說『我能不作障礙』。

【English Translation】 English version: It is neither conditioned existence (有為) nor unconditioned existence without abiding (無住無為). It is not a realm of the mind, it is tranquil extinction without characteristics. Therefore, seeing the twelve links of dependent origination (十二因緣) is seeing the Dharma (法). It constantly arises in succession without true birth. Seeing it as it truly is, there is no delusion. It is without birth and without action, neither conditioned existence nor unconditioned existence without abiding. It is not a realm of the mind, it is tranquil extinction without characteristics. Therefore, seeing the twelve links of dependent origination is seeing the complete Dharmakaya (法身, Dharma body) of the unsurpassed path.

Venerable Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) asked Maitreya (彌勒, the future Buddha): 'What are the twelve links of dependent origination?' Maitreya replied: 'Having cause and having condition, this is called the law of dependent origination.' This is the Buddha's brief explanation of the appearance of dependent origination. Relying on this cause, this effect can arise. When the Tathagata (如來, one of the titles of the Buddha) appears in the world, the law of dependent origination arises; when the Tathagata does not appear in the world, the law of dependent origination still arises. Its nature and characteristics are constant, without various afflictions, ultimately real, and not unreal. This is the true Dharma, free from deluded Dharma.

Furthermore, the twelve links of dependent origination arise from two conditions. What are the two? One is cause, and the other is effect. The law of dependent origination also has two types: internal dependent origination and external dependent origination. From what does external dependent origination arise? It is like a seed that can produce a sprout, from the sprout a leaf, from the leaf a node, from the node a stem, from the stem an ear, from the ear a flower, and from the flower a fruit. Without a seed, there is no sprout, and so on, until there are no flower and fruit. With a seed, the sprout arises, and so on, until with a flower, the fruit arises. However, the seed does not think, 'I can produce a sprout,' and the sprout does not think, 'I arise from the seed,' and so on, until the flower does not think, 'I can produce a fruit,' and the fruit does not think, 'I arise from the flower.' Rather, the seed can produce a sprout; this is called the law of external cause. What is called the law of external condition? It is earth, water, fire, wind, space, and time. Earth provides support, water provides moisture, fire provides maturation, wind provides initiation, and space provides no obstruction. Also, it relies on the harmonious changes of seasons and climate. When these six conditions are complete, things can arise. If the six conditions are not complete, things cannot arise. Earth, water, fire, wind, space, and time, when the six conditions are harmonious, neither increasing nor decreasing, things can arise. Earth does not say, 'I can support,' water does not say, 'I can moisten,' fire does not say, 'I can mature,' wind does not say, 'I can initiate,' and space does not say, 'I can not obstruct.'

障礙。時亦不言我能令生。種亦不言我從六緣而得牙。牙亦不言我從數緣生。雖不作念從爾數緣生。而實從眾緣和合得生牙。亦不從自生。亦不從他生。亦不從自他合生。亦不從自在天生亦不從時方生。亦不從本性生。亦不從無因生。是名生法次第。如是外緣生法以五事故。當知不斷亦非常亦不從此至彼。如牙種少果則眾多。相似相續不生異物。云何不斷。從種牙根莖次第相續故不斷。云何非常。牙莖華果各自別故非常。亦不種滅而後牙生。亦非不滅而牙便生。而因緣法牙起種謝。次第生故非常。種牙名相各異故。不從此至彼。種少果多故當知不一。是名種少果多。如種子不生異果故。名相似相續。以此五種外緣諸法得生。

內因緣法從二種生。云何為因。從無明乃至老死。無明滅即行滅。乃至生滅故則老死滅。因無明故有行。乃至因有生故則有老死。無明不言我能生行。行亦不言我從無明生。乃至老病死亦不言我從生生。而實有無明則有行。有生則有老死。是名內因次第生法。云何名內緣生法。所謂六界。地界水界火界風界空界識界。何謂為地。能堅持者名為地界。何謂為水。能潤漬者名為水界。何謂為火。能成熟者名為火界。何謂為風。能出入息者名為風界。何謂為空。能無障礙者名為空界。何謂為識。四

【現代漢語翻譯】現代漢語譯本障礙。（種子）在（發芽的）時候也不會說『我能讓（牙）生長』。種子也不會說『我從六種因緣而得到（萌）芽』。牙也不會說『我從許多因緣而生』。雖然沒有這樣的念頭，但實際上是從眾多因緣和合而生出牙。牙不是從自身產生，也不是從他物產生，也不是從自身和他物結合產生，也不是從自在天（Īśvara，印度教概念，認為世界由神創造）產生，也不是從時間和方位產生，也不是從本性（Prakṛti，印度哲學概念，指原始物質）產生，也不是從無因而生。這叫做生法次第。像這樣，外緣生法以五種原因，應當知道是不斷，也不是常，也不是從此處到彼處。就像種子少而果實多，相似相續而不產生異物。為什麼說不斷？從種子、牙、根、莖次第相續的緣故，所以不斷。為什麼說非常？牙、莖、花、果各自不同，所以非常。也不是種子滅了之後牙才生，也不是不滅而牙就生了，而是因緣法，牙生起而種子消謝，次第生起所以非常。種子和牙的名稱和形態各自不同，所以不是從此處到彼處。種子少而果實多，應當知道不是一體。這叫做種子少而果實多。就像種子不生出不同的果實，叫做相似相續。以外緣這五種原因，諸法才能生起。內因緣法從兩種原因產生。什麼叫做因？從無明（Avidyā，佛教指對真理的無知）乃至老死。無明滅則行（Saṃskāra，佛教指業力）滅，乃至生滅的緣故則老死滅。因為無明所以有行，乃至因為有生所以有老死。無明不會說『我能生行』，行也不會說『我從無明生』，乃至老病死也不會說『我從生而生』，但實際上有無明則有行，有生則有老死。這叫做內因次第生法。什麼叫做內緣生法？就是六界。地界（Pṛthivī-dhātu，堅固性）、水界（Āpas-dhātu，濕潤性）、火界（Tejas-dhātu，溫暖性）、風界（Vāyu-dhātu，流動性）、空界（Ākāśa-dhātu，空間性）、識界（Vijñāna-dhātu，識別性）。什麼是地？能夠堅持的叫做地界。什麼是水？能夠潤澤的叫做水界。什麼是火？能夠成熟的叫做火界。什麼是風？能夠出入氣息的叫做風界。什麼是空？能夠沒有障礙的叫做空界。什麼是識？四

【English Translation】 English version Obstruction. At the time (of sprouting), the seed does not say, 'I can cause (the sprout) to grow.' The seed also does not say, 'I obtain the sprout from six conditions.' The sprout also does not say, 'I arise from numerous conditions.' Although there is no such thought, in reality, the sprout arises from the combination of many conditions. The sprout does not arise from itself, nor does it arise from another, nor does it arise from the combination of itself and another, nor does it arise from Īśvara (Īśvara, a concept in Hinduism, believing that the world is created by God), nor does it arise from time and direction, nor does it arise from Prakṛti (Prakṛti, a concept in Indian philosophy, referring to primordial matter), nor does it arise from no cause. This is called the order of arising dharmas. Like this, the arising of external conditions, with five reasons, should be known as neither continuous, nor permanent, nor from here to there. Just as the seed is small but the fruit is abundant, similar continuity without producing different things. Why is it said to be not continuous? Because of the sequential continuity of seed, sprout, root, stem, it is not continuous. Why is it said to be not permanent? Because the sprout, stem, flower, and fruit are each different, it is not permanent. It is not that the sprout arises after the seed has perished, nor does the sprout arise without the seed perishing, but rather, due to the law of conditions, the sprout arises and the seed decays, arising sequentially, therefore it is not permanent. The names and forms of seed and sprout are each different, therefore it is not from here to there. The seed is small but the fruit is abundant, it should be known that they are not one. This is called the seed is small but the fruit is abundant. Just as the seed does not produce a different fruit, it is called similar continuity. With these five kinds of external conditions, all dharmas can arise. The arising of internal conditions arises from two causes. What is called cause? From Avidyā (Avidyā, ignorance of the truth in Buddhism) to old age and death. When Avidyā ceases, Saṃskāra (Saṃskāra, karmic force in Buddhism) ceases, and so on, because of the cessation of birth, old age and death cease. Because of Avidyā, there is Saṃskāra, and so on, because there is birth, there is old age and death. Avidyā does not say, 'I can cause Saṃskāra to arise,' and Saṃskāra does not say, 'I arise from Avidyā,' and so on, old age, sickness, and death do not say, 'I arise from birth,' but in reality, if there is Avidyā, there is Saṃskāra, if there is birth, there is old age and death. This is called the order of arising of internal causes. What is called the arising of internal conditions? It is the six elements. Earth element (Pṛthivī-dhātu, solidity), water element (Āpas-dhātu, cohesion), fire element (Tejas-dhātu, heat), wind element (Vāyu-dhātu, motion), space element (Ākāśa-dhātu, space), consciousness element (Vijñāna-dhātu, consciousness). What is earth? That which can hold is called the earth element. What is water? That which can moisten is called the water element. What is fire? That which can mature is called the fire element. What is wind? That which can exhale and inhale is called the wind element. What is space? That which can be without obstruction is called the space element. What is consciousness? Four

陰五識亦言為名亦名為識。如是眾法和合名為身。有漏心名為識。如是四陰為五情根名為色。如是等六緣名為身。若六緣具足無損減者則便成身。是緣若減身則不成。地亦不念我能堅持。水亦不念我能濕潤。火亦不念我能成熟。風亦不念我能出入息。空亦不念我能無障礙。識亦不念我能生長。身亦不念我從數緣生。若無此六緣身亦不生。地亦無我無人無眾生無壽命非男非女亦非非男非非女非此非彼。水火風乃至識等亦皆無我無眾生無壽命。乃至亦非此非彼。

云何名無明。無明者。於六界中生一想。聚想常想不動想不壞想內生樂想眾生想壽命想人想我想我所想。生如是種種眾多想。是名無明。如是五情中生貪慾瞋恚。想行亦如是。隨著一切假名法名為識。四陰為名。色陰為色。是名名色。名色增長生六入。六入增長生觸。觸增長生受。受增長生愛。愛增長生取。取增長生有。有增長故能生后陰為生。生增長變名為老。受陰敗壞故名為死。能生嫉熱故名憂悲苦惱。五情違害名為身苦。意不和適名為心苦。如是等眾苦聚集常在闇冥名為無明。造集諸業名為行。分別諸法名為識。有所建立名為名色。六根開張名為六入。對緣取塵故名為觸。受覺苦樂故名為受。如渴求飲故名為愛。能有所取故名為取。起造諸業故名為有

【現代漢語翻譯】現代漢語譯本：陰、五識也可以被稱為『名』，也可以被稱為『識』。像這樣，各種法和合在一起，就叫做『身』（rupa, 身體）。有煩惱的心叫做『識』（vijnana, 意識）。像這樣，四陰（受、想、行、識）為五情根（眼、耳、鼻、舌、身）提供條件，這五情根被稱為『色』（rupa, 色蘊，此處指物質）。像這樣，這六種緣（地、水、火、風、空、識）被稱為『身』。如果這六種緣具足而沒有缺失，那麼身體就能形成。如果這些緣減少，身體就不能形成。地不會想『我能堅持』，水也不會想『我能濕潤』，火也不會想『我能成熟』，風也不會想『我能出入息』，空也不會想『我能無障礙』，識也不會想『我能生長』，身體也不會想『我從眾多緣而生』。如果沒有這六種緣，身體也不會產生。地沒有我、沒有人、沒有眾生、沒有壽命，不是男、不是女，也不是非男非女，不是此、不是彼。水、火、風乃至識等，也都沒有我、沒有眾生、沒有壽命，乃至也不是此、不是彼。

什麼是『無明』（avidya, 愚癡）？無明是指，在六界（地、水、火、風、空、識）中產生一種妄想，即聚想、常想、不動想、不壞想、內生樂想、眾生想、壽命想、人想、我想、我所想。產生像這樣種種眾多的妄想，就叫做無明。像這樣，在五情（眼、耳、鼻、舌、身）中產生貪慾、瞋恚。想和行也是這樣。隨著一切假名法，叫做『識』。四陰是『名』。色陰是『色』。這就叫做『名色』（nama-rupa, 名色，精神和物質）。名色增長產生『六入』（sadayatana, 六入，六根）。六入增長產生『觸』（sparsa, 觸）。觸增長產生『受』（vedana, 受）。受增長產生『愛』（trsna, 愛）。愛增長產生『取』（upadana, 取）。取增長產生『有』（bhava, 有）。有增長，就能產生后陰，這就是『生』（jati, 生）。生增長變化叫做『老』（jara, 老）。受陰敗壞叫做『死』（marana, 死）。能產生嫉妒和熱惱，所以叫做憂悲苦惱。五情受到違害叫做『身苦』。意念不和諧適叫做『心苦』。像這樣，各種痛苦聚集，常在黑暗之中，就叫做無明。造作聚集各種業，叫做『行』（samskara, 行）。分別各種法，叫做『識』。有所建立，叫做『名色』。六根開張，叫做『六入』。對緣取塵，所以叫做『觸』。感受苦樂，所以叫做『受』。像口渴求飲，所以叫做『愛』。能夠有所取，叫做『取』。起造各種業，叫做『有』。

【English Translation】 English version: The skandha of consciousness and the five types of consciousness can also be called 'name' (nama), and can also be called 'consciousness' (vijnana). Thus, the aggregation of all these dharmas is called 'body' (rupa). The mind with defilements is called 'consciousness'. Thus, the four skandhas (feeling, perception, volition, consciousness) provide the conditions for the five sense faculties (eye, ear, nose, tongue, body), and these five sense faculties are called 'form' (rupa, referring to the material aspect). Thus, these six causes (earth, water, fire, wind, space, consciousness) are called 'body'. If these six causes are complete and without deficiency, then the body can be formed. If these causes are diminished, the body cannot be formed. Earth does not think, 'I can hold firm,' water does not think, 'I can moisten,' fire does not think, 'I can mature,' wind does not think, 'I can provide inhalation and exhalation,' space does not think, 'I can be without obstruction,' consciousness does not think, 'I can grow,' and the body does not think, 'I arise from numerous causes.' If there are not these six causes, the body will not arise. Earth has no self, no person, no sentient being, no life, is not male, is not female, is not neither male nor female, is not this, is not that. Water, fire, wind, and even consciousness, all have no self, no sentient being, no life, and are not this, not that.

What is called 'ignorance' (avidya)? Ignorance refers to the arising of a delusion within the six elements (earth, water, fire, wind, space, consciousness), namely, the thought of aggregation, the thought of permanence, the thought of immovability, the thought of indestructibility, the thought of inherent pleasure, the thought of sentient beings, the thought of life, the thought of person, the thought of self, and the thought of what belongs to self. The arising of such various and numerous thoughts is called ignorance. Thus, in the five senses (eye, ear, nose, tongue, body) arise greed and hatred. Perception and volition are also like this. Following all provisional names is called 'consciousness'. The four skandhas are 'name'. The skandha of form is 'form'. This is called 'name and form' (nama-rupa). The growth of name and form gives rise to the 'six entrances' (sadayatana, six sense bases). The growth of the six entrances gives rise to 'contact' (sparsa). The growth of contact gives rise to 'feeling' (vedana). The growth of feeling gives rise to 'craving' (trsna). The growth of craving gives rise to 'grasping' (upadana). The growth of grasping gives rise to 'becoming' (bhava). The growth of becoming can give rise to the subsequent skandhas, which is 'birth' (jati). The growth and change of birth is called 'aging' (jara). The decay and destruction of the feeling skandha is called 'death' (marana). The ability to generate jealousy and heat is called sorrow, grief, suffering, and distress. The violation of the five senses is called 'bodily suffering'. The disharmony of the mind is called 'mental suffering'. Thus, the aggregation of various sufferings, constantly in darkness, is called ignorance. Creating and accumulating various karmas is called 'volition' (samskara). Discriminating various dharmas is called 'consciousness'. What is established is called 'name and form'. The opening of the six senses is called the 'six entrances'. Taking dust in relation to conditions is called 'contact'. Experiencing pleasure and pain is called 'feeling'. Like thirst seeking drink is called 'craving'. Being able to grasp is called 'grasping'. Arising and creating various karmas is called 'becoming'.

。后陰始起故名為生。住世衰變故名為老。最後敗壞故名為死。追感往事言聲哀慼名為憂苦。事來逼身是名苦惱。追思相續故名為悲。煩惱纏縛故名為惱。邪見妄解名為無明。以此邪解起於三業故名為行善惡等業能受果報故名為識。從污穢無記業生污穢無記識。不動業生不動識。從識生名色。從名色生六入。從六入生觸。從觸生受。從受生愛。從愛生取。從取生有。從有生生。從生有老死憂悲苦惱。彌勒語尊者舍利弗。十二因緣各各有果。非常非斷。非有為不離有為。非盡法。非離欲法。非滅法。有佛無佛相續不斷。如河駃流間無絕時。

爾時彌勒重語尊者舍利弗。十二因緣各各有因。各各有緣。非常非斷。非有為不離有為。非盡法。非離欲法。非滅法。有佛無佛相續不斷。如河駃流間則無絕。能以四緣增長十二緣。何等為四。無明愛業識。識為種體。業為田體。無明愛是煩惱體。能生長識。業為識田。愛為潤漬。無明覆植識種子。業不作念我能生識種。愛亦不作念我能潤漬。無明亦不作念我能覆植識種。識亦不作念我從爾所因緣。複次業為識田。無明為糞。愛水為潤。便生名色等牙。而名色牙亦不從自生。亦不從他生。亦不從自他合生。亦不從自在天生。亦不從時方生。亦不從體生亦不無因緣生。複次欲樂父

母精氣眾緣和合故生色牙。無主無我無造無壽者。猶如虛空如幻。從眾因緣和合而生。複次尊者舍利弗。眼識從五因緣生。云何為五。眼色明空作意。識便得生。眼識依眼根以色為境界。緣明以為照虛空不作障礙。作意起發故。生眼識。如是眾緣若不和合眼識則不生。而眼識亦不作念我能作體想。色亦不作念我能作境界。明亦不作念我能照了。空亦不作念我能無礙。作意亦不作念我能發起眼識。眼識亦不作念我從數緣生。如此眼識實假。眾緣和合而生。如是次第諸根生識。亦如是說。

複次舍利弗。無有法從此世至他世。但業果莊嚴眾緣和合便生。又復舍利弗。譬如明鏡能現面像。鏡面各在異所。而無往來物見同處。又復舍利弗。如月麗天去地四萬二千由旬。水流在下月曜于上。玄象雖一影現眾水。月體不降水質不升。如是舍利弗。眾生不從此世至於後世。不從後世復至於此。然有業果因緣報應。不可損減。複次尊者舍利弗。如火得薪便然薪盡則止。如是業結生識周遍諸趣。能起名色果。無我無主亦無受者。如虛空。如熱時炎。如幻如夢無有實法。而其善惡因緣果報隨業不亡。又復尊者舍利弗。十二因緣亦從五因緣生。非常非斷不來不去因少果多。亦相似相續次第而生。云何非常。一陰滅一陰生。滅非即生生非

即滅。故名非常。云何不斷。如秤高下此滅彼生。故名不斷。如實知見。云何不來不去無有子去而至於牙。亦無牙來而趣子所。以是緣故。無有從此至彼。然實以少種能生多果。云何相似而生。如不善因生不善果。如善因生善果。以是故名相似相續而生。又復舍利弗。如佛所說。能觀十二因緣。是名正見。若正觀十二因緣者。於過去身中不生有想。于未來身中亦不生無想。眾生為從何來去何所至。若沙門婆羅門及世間人。成就諸見我見眾生見命見丈夫見吉不吉見。如是十二因緣。如多羅樹剪滅其首更不得生。我見則除。若人正見十二因緣。若得如是思心。尊者舍利弗。若有眾生能忍是法。此多陀阿伽度阿羅呵三藐三佛陀善逝世間解調御丈夫天人師佛世尊。必為授阿耨多羅三藐三菩提記。尊者舍利弗聞彌勒作是說已。歡喜而去。天龍夜叉乾闥婆阿修羅及諸大眾。頂禮彌勒。歡喜奉行。

佛說稻芉經

【現代漢語翻譯】現代漢語譯本即滅。所以叫做『非常』。什麼叫做『不斷』呢？就像天平一樣，一端抬高，另一端就下降，此處的滅亡導致彼處的產生，所以叫做『不斷』。這是如實的知見。什麼叫做『不來不去』呢？沒有種子離開而到達牙，也沒有牙齒到來而趨向種子。因為這個緣故，沒有從這裡到那裡。然而實際上，以少量的種子能夠產生眾多的果實。什麼叫做『相似而生』呢？就像不善的因產生不善的果，就像善良的因產生善良的果。因為這個緣故，叫做相似相續而生。此外，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。就像佛所說的那樣，能夠觀察十二因緣，這叫做『正見』。如果正確地觀察十二因緣，對於過去的身中，不會產生『有』的想法；對於未來的身中，也不會產生『無』的想法。眾生是從哪裡來，去向哪裡，到達哪裡呢？如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，古印度僧侶階層）以及世間人，成就各種見解，如我見（認為存在永恒不變的『我』）、眾生見（認為存在獨立的眾生）、命見（認為生命是永恒的）、丈夫見（認為存在永恒的丈夫）、吉不吉見（認為存在吉兇禍福）。像這樣的十二因緣，就像多羅樹（Tāla tree，一種棕櫚樹）被剪掉樹頂后就無法再生長一樣。我見就會被去除。如果有人正確地理解十二因緣，如果得到這樣的思考。尊者舍利弗，如果有眾生能夠忍受這個法，那麼這位多陀阿伽度（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三藐三佛陀（Samyaksaṃbuddha，正等覺者）、善逝（Sugata，善於逝世者）、世間解（Lokavidū，瞭解世間事者）、調御丈夫（Puruṣadaṃyasārathi，調伏丈夫者）、天人師（Śāstādevamanuṣyāṇāṃ，天人之導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，世間尊貴者），必定會為他授阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的記別。尊者舍利弗聽了彌勒（Maitreya，未來佛）這樣說后，歡喜地離開了。天龍（Nāga，天龍八部之一）、夜叉（Yakṣa，一種守護神）、乾闥婆（Gandharva，一種天神，負責奏樂）、阿修羅（Asura，一種好戰的神）以及各位大眾，頂禮彌勒，歡喜地奉行。《佛說稻芉經》

【English Translation】 English version It ceases. Therefore, it is called 'impermanent'. What is called 'uninterrupted'? Like a scale, when one side rises, the other falls. The cessation here leads to the arising there, so it is called 'uninterrupted'. This is true knowledge and vision. What is called 'neither coming nor going'? There is no seed leaving and arriving at the sprout, nor is there a sprout coming and heading towards the seed. For this reason, there is no going from here to there. However, in reality, a small seed can produce many fruits. What is called 'arising similarly'? Like an unwholesome cause produces an unwholesome effect, like a wholesome cause produces a wholesome effect. For this reason, it is called arising in similar continuity. Furthermore, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom). As the Buddha said, being able to observe the twelve links of dependent origination is called 'right view'. If one correctly observes the twelve links of dependent origination, in the past body, one will not give rise to the thought of 'existence'; in the future body, one will not give rise to the thought of 'non-existence'. Where do sentient beings come from, where do they go, and where do they arrive? If Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, members of the priestly class in ancient India), and worldly people cultivate various views, such as the view of self (believing in a permanent and unchanging 'self'), the view of beings (believing in independent beings), the view of life (believing that life is eternal), the view of a man (believing in an eternal man), and the view of auspiciousness and inauspiciousness (believing in good and bad fortune). These twelve links of dependent origination are like a Tāla tree (Tāla tree, a type of palm tree) that, once its top is cut off, can no longer grow. The view of self will be removed. If someone correctly understands the twelve links of dependent origination, if they attain such contemplation. Venerable Śāriputra, if there are sentient beings who can endure this Dharma, then this Tathāgata (Tathāgata, Thus Gone One), Arhat (Arhat, Worthy One), Samyaksaṃbuddha (Samyaksaṃbuddha, Perfectly Enlightened One), Sugata (Sugata, Well-Gone One), Lokavidū (Lokavidū, Knower of the World), Puruṣadaṃyasārathi (Puruṣadaṃyasārathi, Tamer of Men), Śāstādevamanuṣyāṇāṃ (Śāstādevamanuṣyāṇāṃ, Teacher of Gods and Humans), Buddha (Buddha, Awakened One), Bhagavat (Bhagavat, Blessed One), will surely bestow upon them the prediction of Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). Venerable Śāriputra, having heard Maitreya (Maitreya, the future Buddha) say this, departed with joy. The Nāgas (Nāga, serpent deities), Yakṣas (Yakṣa, nature spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), and all the great assembly bowed to Maitreya and joyfully practiced. The Buddha Speaks the Rice Seedling Sutra