T16n0710慈氏菩薩所說大乘緣生稻𦼮喻經

大正藏第 16 冊 No. 0710 慈氏菩薩所說大乘緣生稻[〹/干]喻經

No. 710 [Nos. 708, 709, 711, 712]

慈氏菩薩所說大乘緣生稻𦼮喻經

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

如是我聞：

一時婆伽梵住王舍城鷲峰山中，與大苾芻僧千二百五十人俱，及大菩薩摩訶薩眾。

爾時慧命舍利子往至慈氏菩薩摩訶薩經行處。其慈氏菩薩與舍利子俱坐盤石上。時慧命舍利子問慈氏菩薩摩訶薩言：「今日世尊觀見稻𦼮，告諸苾芻而說是語：『汝等苾芻！若見緣生，即是見法；若見法，即見佛。』婆伽梵如是說已，默然而住。如來所說是經當有何義？云何是緣生？云何是法？云何是佛？云何見緣生，即見法？云何見法，即見佛？」

說是語已，慈氏菩薩摩訶薩告舍利子言：「薄伽梵常為苾芻說如此義：『若見緣生，即見法；若見法，即見佛。』緣生者，所謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死。如來說此是為緣生。云何是法？如來略說八支聖道果得涅槃，是名為法。云何是佛？

【現代漢語翻譯】現代漢語譯本大正藏第 16 冊 No. 0710 慈氏菩薩（Maitreya Bodhisattva）所說大乘緣生稻𦼮喻經

No. 0710 [Nos. 708, 709, 711, 712]

慈氏菩薩（Maitreya Bodhisattva）所說大乘緣生稻𦼮喻經

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

如是我聞：

一時，婆伽梵（Bhagavan，世尊）住在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，與一千二百五十位大苾芻僧（bhikṣu，比丘）以及大菩薩摩訶薩（bodhisattva-mahāsattva）眾在一起。

當時，慧命舍利子（Śāriputra）前往慈氏菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva）經行之處。慈氏菩薩（Maitreya Bodhisattva）與舍利子（Śāriputra）一同坐在盤石上。這時，慧命舍利子（Śāriputra）問慈氏菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva）說：『今日世尊（Bhagavan）觀見稻𦼮，告訴諸位苾芻（bhikṣu，比丘）說：『你們這些苾芻（bhikṣu，比丘）！如果見到緣生，就是見到法；如果見到法，就是見到佛。』世尊（Bhagavan）這樣說完后，就默然不語了。如來（Tathāgata）所說的這部經，應當有什麼意義？什麼是緣生？什麼是法？什麼是佛？怎樣見到緣生，就是見到法？怎樣見到法，就是見到佛？』

說完這些話后，慈氏菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva）告訴舍利子（Śāriputra）說：『薄伽梵（Bhagavan）經常為苾芻（bhikṣu，比丘）說這樣的意義：『如果見到緣生，就是見到法；如果見到法，就是見到佛。』緣生，就是指無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死。如來（Tathāgata）說這就是緣生。什麼是法？如來（Tathāgata）簡略地說，八支聖道（aṣṭāṅga-mārga）的果報是得到涅槃（nirvāṇa），這叫做做法。什麼是佛？』

【English Translation】 English version The Sutra of the Great Vehicle on Dependent Origination and the Rice Seedling Metaphor Spoken by Maitreya Bodhisattva, Volume 16, No. 0710 of the Taisho Tripitaka

No. 0710 [Nos. 708, 709, 711, 712]

The Sutra of the Great Vehicle on Dependent Origination and the Rice Seedling Metaphor Spoken by Maitreya Bodhisattva

Translated by the Tripiṭaka Master Amoghavajra of the Great Xing Shan Temple, who was appointed as the Minister of Ceremonies with the title of Duke of Su of the State, granted a purple robe, posthumously awarded the title of Grand Preceptor, and honored with the title of Greatly Wise, upon imperial decree.

Thus have I heard:

At one time, the Bhagavan (World-Honored One) was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great Saṃgha (community) 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 Bodhisattva-Mahāsattva was walking. Maitreya Bodhisattva sat with Śāriputra on a flat rock. Then, the Venerable Śāriputra asked Maitreya Bodhisattva-Mahāsattva, 'Today, the Bhagavan, having seen a rice seedling, told the Bhikṣus, 'You Bhikṣus! If you see dependent origination, you see the Dharma; if you see the Dharma, you see the Buddha.' Having spoken thus, the Bhagavan remained silent. What is the meaning of this Sutra spoken by the Tathāgata (Thus Come One)? What is dependent origination? What is the Dharma? What is the Buddha? How does seeing dependent origination mean seeing the Dharma? How does seeing the Dharma mean seeing the Buddha?'

Having spoken these words, Maitreya Bodhisattva-Mahāsattva said to Śāriputra, 'The Bhagavan often speaks this meaning to the Bhikṣus: 'If you see dependent origination, you see the Dharma; if you see the Dharma, you see the Buddha.' Dependent origination refers to ignorance conditioning volitional action, volitional action conditioning consciousness, consciousness conditioning name and form, name and form conditioning the six sense bases, the six sense bases conditioning contact, contact conditioning feeling, feeling conditioning craving, craving conditioning grasping, grasping conditioning becoming, becoming conditioning birth, and birth conditioning old age and death. The Tathāgata says that this is dependent origination. What is the Dharma? The Tathāgata briefly says that the result of the Noble Eightfold Path is the attainment of Nirvāṇa (liberation), this is called the Dharma. What is the Buddha?'

覺悟一切法故，以聖慧眼證於涅槃，見作菩提所學之法，是名為佛。

「云何見緣生？如來說此緣生常住、無人、無我、無眾生、無壽命、不顛倒、無生、無作、無為、無對、無礙。見自性寂靜，即見法。若見如是種類常住、無人、無我、無眾生、無壽命、不顛倒、無生、無對、無礙，是即見法。從此已后，即見法身，得見如來，現證正智。」

又問：「緣生者是何義？」

答言：「有因、有緣，非無因緣，名為緣生，而於此中如來略說緣生之相。由是因故，能生是果。若如來出世及不出世，法性、法住、法位、順於緣生、真如、不顛倒如、不異如、真實不異、實不顛倒、不錯謬，為如是等。

「複次緣生者，由二種因起。云何為二？一者系屬因，二者系屬緣。其緣生法應知二種，所謂外、內。外緣生者，系屬因云何？所謂從種子生芽，從芽生葉，從葉生枝，從枝生莖，從莖生干，從干生花，從花生果。若無種子，芽無從生，乃至無花果亦無所從生。有種故生芽，乃至有花生果，其種不作是念：『我能生芽。』芽亦不作是念：『我從種生。』乃至花亦不作是念：『我能生果。』果亦不作是念：『我從花生。』然有種子故生芽，乃至有花生果。如是外緣生，應知系屬於因。

「云何外緣

【現代漢語翻譯】現代漢語譯本：因為覺悟了一切法，所以用聖慧眼證得了涅槃（Nirvana，寂滅），見到作為菩提（Bodhi，覺悟）之道的所學之法，這就被稱為佛（Buddha，覺者）。

有人問：『如何才能見到緣起（Pratītyasamutpāda，dependent origination）？』如來說，這緣起是常住的、無人的、無我的、無眾生的、無壽命的、不顛倒的、無生的、無作的、無為的、無對的、無礙的。見到自性寂靜，就是見到了法（Dharma，佛法）。如果見到這樣常住、無人、無我、無眾生、無壽命、不顛倒、無生、無對、無礙的，就是見到了法。從此以後，就能見到法身（Dharmakāya，佛的法性之身），得見如來（Tathāgata，如實而來者），現證正智（Samyak-prajñā，正確的智慧）。』

又問：『緣起是什麼意思？』

答道：『有因、有緣，不是沒有因緣，這叫做緣起。而在這裡，如來簡略地說了緣起的相狀。因為這個因，才能生出這個果。無論如來出世還是不出世，法性（Dharmatā，法的本性）、法住（Dharmasthiti，法的安住）、法位（Dharmaniyāmatā，法的規律），都順應緣起、真如（Tathātā，如實）、不顛倒如、不異如、真實不異、實不顛倒、不錯謬，就是像這些。』

『再者，緣起由兩種因產生。哪兩種呢？一是系屬因，二是系屬緣。緣起法應該知道有兩種，即外緣和內緣。外緣起，系屬因是什麼呢？就是從種子生出芽，從芽生出葉，從葉生出枝，從枝生出莖，從莖生出干，從干生出花，從花生出果。如果沒有種子，芽就無從生起，乃至沒有花，果也無從生起。因為有種子，所以生出芽，乃至因為有花，所以生出果。種子不會這樣想：『我能生出芽。』芽也不會這樣想：『我從種子生出。』乃至花也不會這樣想：『我能生出果。』果也不會這樣想：『我從花生出。』然而因為有種子，所以生出芽，乃至因為有花，所以生出果。像這樣的外緣起，應該知道是系屬於因的。

『什麼是外緣

【English Translation】 English version: Because of awakening to all dharmas (phenomena), one realizes Nirvana (cessation of suffering) with the holy eye of wisdom, and sees the practices learned for the sake of Bodhi (enlightenment); this is called a Buddha (awakened one).

Someone asked: 'How does one see dependent origination (Pratītyasamutpāda)?' The Tathāgata (one who has thus come) said that this dependent origination is permanent, without a person, without a self, without sentient beings, without a life, not inverted, without arising, without making, without action, without opposition, without obstruction. Seeing the self-nature as tranquil is seeing the Dharma (teachings). If one sees such permanence, absence of a person, absence of a self, absence of sentient beings, absence of a life, non-invertedness, absence of arising, absence of opposition, absence of obstruction, this is seeing the Dharma. From then on, one sees the Dharmakāya (body of Dharma), attains the sight of the Tathāgata, and directly realizes correct wisdom (Samyak-prajñā).'

Again, someone asked: 'What is the meaning of dependent origination?'

He answered: 'There is a cause, there is a condition; it is not without cause and condition. This is called dependent origination. And here, the Tathāgata briefly speaks of the characteristics of dependent origination. Because of this cause, this result can arise. Whether the Tathāgata appears in the world or does not appear, the Dharma-nature (Dharmatā), Dharma-abiding (Dharmasthiti), Dharma-regulation (Dharmaniyāmatā), accord with dependent origination, Suchness (Tathātā), non-inverted Suchness, non-different Suchness, truly non-different, truly non-inverted, not mistaken, are like these.'

'Furthermore, dependent origination arises from two kinds of causes. What are the two? One is the belonging cause, and the other is the belonging condition. The Dharma of dependent origination should be known to be of two kinds, namely external and internal. External dependent origination, what is the belonging cause? It is that from a seed arises a sprout, from a sprout arises a leaf, from a leaf arises a branch, from a branch arises a stem, from a stem arises a trunk, from a trunk arises a flower, from a flower arises a fruit. If there is no seed, a sprout cannot arise, and even if there is no flower, a fruit cannot arise. Because there is a seed, a sprout arises, and even because there is a flower, a fruit arises. The seed does not think: 'I can produce a sprout.' The sprout also does not think: 'I arise from a seed.' Even the flower does not think: 'I can produce a fruit.' The fruit also does not think: 'I arise from a flower.' However, because there is a seed, a sprout arises, and even because there is a flower, a fruit arises. Such external dependent origination should be known to belong to a cause.'

'What is external dependent

生系屬於緣？所謂六界和合緣生系屬於緣。云何六界？地、水、火、風、空、時和合緣生系屬於緣。云何地界、水、火、風、空、時界？令種子攝持，名為地界；令種子滋潤，名為水界；令種子成就，名為火界；令種子增長，名為風界；令種子作無障礙，名為空界；令種子變易，名為時界。若無眾緣，子不生芽。若不闕地界，不闕水、火、風、空、時界，則一切和合，種子生芽。其地界不作是念：『我能攝持種子。』水界不作是念：『我能滋潤種子。』火界不作是念：『我能成就種子。』風界不作是念：『我能增長種子。』空界不作是念：『我能令種子作無障礙。』時界不作是念：『我能變易種子。』其種子亦不作是念：『我從眾緣而得生芽。』然假如是緣種子生芽，其芽不自作、不他作、不二俱作、不自在天作、不時變易作、不自性生、不繫屬作者無因得生。如是種子以地、水、火、風、空、時和合故而生。

「此外緣生法，應知五種：不常、不斷、不移轉、因少果多、相似相續不生異物。云何不常？種子、芽異故，不即是種是芽，亦不以壞種而得生。芽實種壞故而生，以種壞芽生故名不常。云何不斷？先不壞種而生芽，亦非不壞。如是種壞，和合生牙，名為不斷。不移轉者，種子、芽為異故。因少果多者，

【現代漢語翻譯】現代漢語譯本：『生』是否屬於『緣』（Pratītyasamutpāda，指因緣和合而生）？所謂的六界和合而生，是否系屬於『緣』？什麼是六界？地界（Dhatu，指構成物質的元素）、水界（Dhatu，指構成物質的元素）、火界（Dhatu，指構成物質的元素）、風界（Dhatu，指構成物質的元素）、空界（Dhatu，指構成物質的元素）、時界（Dhatu，指構成物質的元素）和合而生，系屬於『緣』。什麼是地界、水界、火界、風界、空界、時界？令種子得以攝持，名為地界；令種子得以滋潤，名為水界；令種子得以成就，名為火界；令種子得以增長，名為風界；令種子得以無障礙地生長，名為空界；令種子得以變易，名為時界。如果沒有眾多的因緣，種子就不會生出芽。如果不缺少地界，不缺少水、火、風、空、時界，那麼一切和合，種子就能生出芽。地界不會這樣想：『我能攝持種子。』水界不會這樣想：『我能滋潤種子。』火界不會這樣想：『我能成就種子。』風界不會這樣想：『我能增長種子。』空界不會這樣想：『我能令種子無障礙地生長。』時界不會這樣想：『我能變易種子。』種子也不會這樣想：『我從眾多的因緣而得以生芽。』然而，假如因緣如此，種子就能生芽，這芽不是自己產生、不是由他產生、不是由兩者共同產生、不是自在天（Īśvara，印度教中的主神）所造、不是由時間變易所致、不是自性而生、不是系屬於作者，也不是無因而生。像這樣，種子因為地、水、火、風、空、時和合的緣故而生。『此外，緣生法，應當知道有五種特性：不恒常、不間斷、不轉移、因少果多、相似相續而不產生異物。什麼是不恒常？種子和芽是不同的，不是說種子就是芽，也不是說破壞種子就能生芽。芽的產生是因為種子壞滅，因為種子壞滅而芽生，所以稱為不恒常。什麼是不間斷？不是說不壞種子就能生芽，也不是說種子沒有壞滅。像這樣，種子壞滅，和合而生芽，稱為不間斷。不轉移是指種子和芽是不同的。因少果多是指，'

【English Translation】 English version: Is 『birth』 related to 『condition』 (Pratītyasamutpāda, referring to arising from the combination of causes and conditions)? Is the so-called arising from the union of the six elements related to 『condition』? What are the six elements? Earth element (Dhatu, referring to the element constituting matter), water element (Dhatu, referring to the element constituting matter), fire element (Dhatu, referring to the element constituting matter), wind element (Dhatu, referring to the element constituting matter), space element (Dhatu, referring to the element constituting matter), and time element (Dhatu, referring to the element constituting matter) arising in combination are related to 『condition』. What are the earth, water, fire, wind, space, and time elements? That which enables the seed to be held is called the earth element; that which enables the seed to be moistened is called the water element; that which enables the seed to be accomplished is called the fire element; that which enables the seed to grow is called the wind element; that which enables the seed to grow without obstruction is called the space element; that which enables the seed to change is called the time element. If there are no numerous conditions, the seed will not sprout. If the earth element is not lacking, and the water, fire, wind, space, and time elements are not lacking, then when all combine, the seed will sprout. The earth element does not think: 『I can hold the seed.』 The water element does not think: 『I can moisten the seed.』 The fire element does not think: 『I can accomplish the seed.』 The wind element does not think: 『I can grow the seed.』 The space element does not think: 『I can enable the seed to grow without obstruction.』 The time element does not think: 『I can change the seed.』 The seed also does not think: 『I can sprout from numerous conditions.』 However, if the conditions are such, the seed can sprout, and this sprout is not self-produced, not produced by another, not produced by both, not created by Īśvara (Īśvara, the chief god in Hinduism), not caused by the change of time, not born of self-nature, not related to an author, and not born without cause. In this way, the seed arises because of the combination of earth, water, fire, wind, space, and time. 『Furthermore, regarding conditioned arising, one should know that there are five characteristics: impermanence, non-cessation, non-transfer, few causes with many effects, similar continuation without producing different things. What is impermanence? The seed and the sprout are different, it is not that the seed is the sprout, nor is it that the sprout arises from destroying the seed. The sprout arises because the seed is destroyed, and because the sprout arises from the destruction of the seed, it is called impermanent. What is non-cessation? It is not that the sprout arises without the seed being destroyed, nor is it that the seed is not destroyed. In this way, the seed is destroyed, and the sprout arises in combination, which is called non-cessation. Non-transfer means that the seed and the sprout are different. Few causes with many effects means that,』

種子少，果實多。相似相續者，隨其植種，收果亦爾。如是外緣生法五種應知。

「云何內緣生？有二種得生。云何為二種？一者系屬因，二者系屬緣。內緣生法系屬於因云何？所謂無明緣行，乃至生緣老死。若無無明，則無行，然有無明，即有行，乃至有生緣老死得生。其無明不作是念：『我能生行。』行不作是念：『我從無明生。』乃至生不作是念：『我能生老死。』然有無明即有行生，乃至有生即有老死生。如是內緣生法系屬於因。

「云何內緣生法系屬於緣？六界和合生。云何六界和合？所謂地、水、火、風、空、識界和合緣生系屬於緣。云何地界？令身聚合堅體，名為地界。云何水界？令身作攝持，名為水界。云何火界？令身中食飲成就，名為火界。云何風界？令身中作出入息，名為風界。云何空界？令身中成竅隙，名為空界。云何識界？令轉名色如束蘆，五識相應有漏意識，名為識界。若無六界，則不成身。若不闕內地界，不闕水、火、風、空、識界，則一切和合能生其身。其地界不念：『我能令身聚合堅體。』水界不念：『我能令身作攝持。』火界不念：『我能令身中食飲成就。』風界不念：『我能令身作出入息。』空界不念：『我能令身中成竅隙。』識界亦不作是念：『我能轉名色猶如

【現代漢語翻譯】現代漢語譯本種子少，果實多。相似相續的現象，取決於所種植的種子，收穫的果實也是如此。像這樣由外在條件產生的現象，應該瞭解為有五種。

『什麼是內在條件產生的現象呢？』有兩種產生方式。『什麼是這兩種方式呢？』一是系屬因，二是系屬緣。內在條件產生的現象如何系屬於因呢？就是說，無明（avidyā，對事物真相的迷惑）緣於行（saṃskāra，意志行為），乃至生（jāti，出生）緣于老死（jarā-maraṇa，衰老和死亡）。如果沒有無明，就沒有行；然而有了無明，就有了行，乃至有了生，老死就得以產生。無明不會這樣想：『我能產生行。』行也不會這樣想：『我從無明產生。』乃至生不會這樣想：『我能產生老死。』然而有了無明，行就產生；乃至有了生，老死就產生。像這樣，內在條件產生的現象系屬於因。

『內在條件產生的現象如何系屬於緣呢？』是六界（ṣaṭ dhātu，六種元素）和合而生。『什麼是六界和合呢？』就是地界（pṛthivī-dhātu，堅固性）、水界（ap-dhātu，流動性）、火界（tejas-dhātu，熱能）、風界（vāyu-dhātu，氣體運動）、空界（ākāśa-dhātu，空間）、識界（vijñāna-dhātu，意識）的和合，因緣而生，系屬於緣。『什麼是地界呢？』使身體聚合堅固的性質，稱為地界。『什麼是水界呢？』使身體具有攝持作用的性質，稱為水界。『什麼是火界呢？』使身體中的食物飲料得以消化成熟的性質，稱為火界。『什麼是風界呢？』使身體中產生呼吸出入的性質，稱為風界。『什麼是空界呢？』使身體中形成孔隙空缺的性質，稱為空界。『什麼是識界呢？』使名色（nāma-rūpa，精神和物質）流轉，就像一束蘆葦一樣互相依靠，與五識（pañca-vijñāna，眼、耳、鼻、舌、身識）相應的有漏意識，稱為識界。如果沒有六界，身體就不能形成。如果不缺少內在的地界，不缺少水、火、風、空、識界，那麼一切和合就能產生這個身體。地界不會想：『我能使身體聚合堅固。』水界不會想：『我能使身體具有攝持作用。』火界不會想：『我能使身體中的食物飲料得以消化成熟。』風界不會想：『我能使身體產生呼吸出入。』空界不會想：『我能使身體中形成孔隙空缺。』識界也不會這樣想：『我能使名色流轉，就像』

【English Translation】 English version Few are the seeds, many are the fruits. Similar and continuous phenomena depend on the seeds that are planted, and the fruits that are harvested are likewise. Thus, these five kinds of phenomena arising from external conditions should be understood.

『What are the phenomena arising from internal conditions?』 There are two ways of arising. 『What are these two ways?』 One is dependent on cause, and the other is dependent on condition. How do phenomena arising from internal conditions depend on cause? That is to say, ignorance (avidyā) conditions volitional formations (saṃskāra), and so on, until birth (jāti) conditions old age and death (jarā-maraṇa). If there is no ignorance, there are no volitional formations; however, if there is ignorance, there are volitional formations, and so on, until if there is birth, old age and death arise. Ignorance does not think, 『I can produce volitional formations.』 Volitional formations do not think, 『I arise from ignorance.』 And so on, until birth does not think, 『I can produce old age and death.』 However, if there is ignorance, volitional formations arise; and so on, until if there is birth, old age and death arise. Thus, phenomena arising from internal conditions depend on cause.

『How do phenomena arising from internal conditions depend on condition?』 They arise from the combination of the six elements (ṣaṭ dhātu). 『What is the combination of the six elements?』 It is the combination of the earth element (pṛthivī-dhātu), water element (ap-dhātu), fire element (tejas-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu), arising from conditions, dependent on condition. 『What is the earth element?』 That which causes the body to aggregate and become solid is called the earth element. 『What is the water element?』 That which causes the body to cohere is called the water element. 『What is the fire element?』 That which causes the food and drink in the body to be digested is called the fire element. 『What is the wind element?』 That which causes the body to produce inhalation and exhalation is called the wind element. 『What is the space element?』 That which causes the body to form apertures and gaps is called the space element. 『What is the consciousness element?』 That which causes name and form (nāma-rūpa) to transmigrate, like a bundle of reeds leaning on each other, the defiled consciousness associated with the five consciousnesses (pañca-vijñāna) is called the consciousness element. If there are no six elements, the body cannot be formed. If the internal earth element is not lacking, and the water, fire, wind, space, and consciousness elements are not lacking, then all combined can produce this body. The earth element does not think, 『I can cause the body to aggregate and become solid.』 The water element does not think, 『I can cause the body to cohere.』 The fire element does not think, 『I can cause the food and drink in the body to be digested.』 The wind element does not think, 『I can cause the body to produce inhalation and exhalation.』 The space element does not think, 『I can cause the body to form apertures and gaps.』 The consciousness element also does not think, 『I can cause name and form to transmigrate, like』

束蘆。』其身亦不作是念：『我被眾緣所生。』然有如是眾緣而生其身。是地界無我、無人、無命、無壽者、無意生、無儒童、無女、無男、無非男女、無吾我、亦無餘。水、火、風、空、識界亦無我、無人、無命、無壽者、無意生、無儒童、無女、無男、無非男女、無吾我、無餘。

「云何無明？於此六界起一想、合想、常想、堅想、常恒想、樂想、靜想、眾生想、命想、壽者想、意生想、儒童想、吾我作者想。生如是種種無知，名為無明。于如是有無明境界生貪、瞋、癡，于彼貪、瞋、癡生行。于彼事施設，名為識，其識生四蘊。彼名色所依諸根則六處。三法和合名為觸。觸生受。受耽著，故生愛。愛廣大，故名為取。取復生有。業有作因生蘊。蘊熟，故名老；蘊壞，故名死；于愛迷惑、貪著、熱惱，故名愁；追感往事、言音，哀慼，名為嘆；五識身相應，名為苦；意不悅，故名憂；隨煩惱，故名為惱。愚闇，名無明；造作，名為行；了別，名為識；互相攝持，名為名色；依處所，故名為六處；觸境，故名為觸；領納，故名受；渴愛，故名為愛；取著，故名為取；取復生有，故名為有；能生，故名生；根熟，故名老；滅壞，故名死；哀慼，故名愁；悵怏，故名嘆；意不悅，故名憂；逼迫身，故名為苦；不稱

【現代漢語翻譯】現代漢語譯本『束蘆』（一種草的名字）。它的自身也不會產生這樣的念頭：『我是被眾多因緣所生的。』然而，它確實是由這樣的眾多因緣而生。地界（Dhatu，四大元素之一，指堅硬性）中沒有我、沒有人、沒有命、沒有壽者、沒有意生（Manomaya，意生身，一種化生方式）、沒有儒童（Kumara，年輕男子）、沒有女、沒有男、沒有非男女（ उभयलिंग，陰陽人）、沒有吾我（Atman，靈魂）、也沒有剩餘。水界（四大元素之一，指流動性）、火界（四大元素之一，指熱性）、風界（四大元素之一，指運動性）、空界（Akasa-dhatu，空間）、識界（Vijnana-dhatu，意識）中也沒有我、沒有人、沒有命、沒有壽者、沒有意生、沒有儒童、沒有女、沒有男、沒有非男女、沒有吾我、也沒有剩餘。

『什麼是無明？』對於這六界（六種元素）產生單一的想、結合的想、常的想、堅固的想、常恒的想、快樂的想、寂靜的想、眾生的想、命的想、壽者的想、意生的想、儒童的想、吾我作者的想。產生像這樣的種種無知，就叫做無明。在像這樣有無明境界中產生貪、瞋、癡（三毒）。由於那些貪、瞋、癡而產生行（Karma，業）。對於那些事進行施設，就叫做識（Vijnana，意識），那識產生四蘊（Skandha，色、受、想、行）。彼名色（Nama-rupa，名與色，精神與物質）所依的諸根就是六處（Ayatana，六根）。三法（根、境、識）和合叫做觸（Sparsha，感覺）。觸產生受（Vedana，感受）。感受被耽著，所以產生愛（Trishna，渴愛）。愛擴大，所以叫做取（Upadana，執取）。取又產生有（Bhava，存在）。業有作因產生蘊。蘊成熟，所以叫做老（Jara，衰老）；蘊壞滅，所以叫做死（Marana，死亡）；對於愛迷惑、貪著、熱惱，所以叫做愁（Shoka，憂愁）；追感往事、言音，哀慼，叫做嘆（Ardana，悲嘆）；五識身（眼、耳、鼻、舌、身識）相應，叫做苦（Duhkha，痛苦）；意不悅，所以叫做憂（Daurmanasya，憂慮）；隨煩惱，所以叫做惱（Upayaklesha，煩惱）。愚闇，叫做無明；造作，叫做行；了別，叫做識；互相攝持，叫做名色；依處所，所以叫做六處；觸境，所以叫做觸；領納，所以叫做受；渴愛，所以叫做愛；取著，所以叫做取；取又產生有，所以叫做有；能生，所以叫做生（Jati，出生）；根熟，所以叫做老；滅壞，所以叫做死；哀慼，所以叫做愁；悵怏，所以叫做嘆；意不悅，所以叫做憂；逼迫身，所以叫做苦；不稱意，所以叫做惱。

【English Translation】 English version 『Shu Lu』 (name of a grass). Its body also does not generate the thought: 『I am born from numerous causes and conditions.』 However, it is indeed born from such numerous causes and conditions. In the earth element (Dhatu, one of the four great elements, referring to solidity), there is no self, no person, no life, no life-span, no mind-made being (Manomaya, a mind-made body, a type of birth), no young man (Kumara), no woman, no man, no neither-man-nor-woman ( उभयलिंग, hermaphrodite), no I-ness (Atman, soul), and nothing remaining. In the water element (one of the four great elements, referring to fluidity), fire element (one of the four great elements, referring to heat), wind element (one of the four great elements, referring to motion), space element (Akasa-dhatu, space), and consciousness element (Vijnana-dhatu, consciousness), there is also no self, no person, no life, no life-span, no mind-made being, no young man, no woman, no man, no neither-man-nor-woman, no I-ness, and nothing remaining.

『What is ignorance (Avidya)?』 Regarding these six elements, generating a singular thought, a combined thought, a permanent thought, a firm thought, a constant thought, a pleasant thought, a peaceful thought, a sentient being thought, a life thought, a life-span thought, a mind-made being thought, a young man thought, an I-maker thought. Generating such various kinds of unknowing is called ignorance. In such a state of ignorance, greed (Lobha), hatred (Dvesha), and delusion (Moha) arise (the three poisons). From those greed, hatred, and delusion, actions (Karma) arise. Applying designations to those things is called consciousness (Vijnana), and that consciousness generates the four aggregates (Skandha, form, feeling, perception, mental formations). The roots on which that name and form (Nama-rupa, mind and matter) depend are the six sense bases (Ayatana, six senses). The combination of the three factors (root, object, and consciousness) is called contact (Sparsha, sensation). Contact generates feeling (Vedana, sensation). Feeling is clung to, therefore craving (Trishna, thirst) arises. Craving expands, therefore it is called grasping (Upadana, clinging). Grasping again generates becoming (Bhava, existence). Karma as a cause generates aggregates. Aggregates mature, therefore it is called aging (Jara, old age); aggregates decay, therefore it is called death (Marana, death); being deluded by love, clinging, and being tormented, therefore it is called sorrow (Shoka, grief); recalling past events and sounds, lamenting, is called lamentation (Ardana, wailing); the correspondence of the five sense consciousnesses (eye, ear, nose, tongue, body consciousness) is called suffering (Duhkha, pain); the mind is displeased, therefore it is called distress (Daurmanasya, displeasure); following afflictions, therefore it is called vexation (Upayaklesha, affliction). Ignorance is called unknowing; creating is called action; distinguishing is called consciousness; mutually supporting is called name and form; depending on location is called the six sense bases; contacting objects is called contact; experiencing is called feeling; thirsting is called craving; clinging is called grasping; grasping again generates becoming, therefore it is called becoming; being able to generate is called birth (Jati, birth); roots maturing is called aging; decaying is called death; lamenting is called sorrow; being disappointed is called lamentation; the mind being displeased is called distress; oppressing the body is called suffering; being displeasing is called vexation.

情，故名惱。不修真實行，名邪行；無知，名無明。有無明故，種種造作福近行行、非福近行行、不動近行行。起福近行行、非福近行行者，故名為識，是故名為無明緣行。起非福近行行、非福近行行者，亦即是識，是故名行緣識。起不動近行行、不動近行行者，亦是于識，是故名為識緣名色。名色增長作六處門，是故名為名色緣六處。六處身轉，是故名為六處緣觸。同類觸生同類受，是故觸緣受。于受差別耽著喜悅，是故名為受緣愛。愛耽著樂，故愛不捨，數數忻求，故名為愛緣取。如是營求，復生有起業于身、于語、于意，是故名為取緣有。從業生五蘊轉，名為有緣生。從生蘊令熟壞滅，名生緣老死。如是名為十二緣生。迭互為因，不常、不造作、無思，亦無緣生、無盡法、無離欲法、無滅法，無始來流轉不間斷隨轉，如河駛流。

「設使緣生不間斷隨轉如河駛流，是十二支緣生，四支和合而作轉因。云何為四？所謂無明、愛、業、識。是識種子自性為因，業田自性為因，無明、愛、煩惱自性為因。業、煩惱、識能生種子。如是業、識作種子，田，愛、識作種子沃潤，無明、識令種子開發。其業不作是念：『我與識種子作田。』愛不作是念：『我與識種子作沃潤。』無明不作是念：『我令識種子開發。』識

【現代漢語翻譯】現代漢語譯本情，所以叫做惱。不修習真實的修行，叫做邪行；沒有知識，叫做無明（ignorance）。因為有無明，所以會進行各種造作，包括福近行行（meritorious activities）、非福近行行（demeritorious activities）、不動近行行（imperturbable activities）。發起福近行行、非福近行行，因此產生了識（consciousness），所以叫做無明緣行。發起非福近行行、非福近行行，也即是識，所以叫做行緣識。發起不動近行行、不動近行行，也是對於識的作用，所以叫做識緣名色（name and form）。名色增長，形成六處門（six sense bases），所以叫做名色緣六處。六處身轉變動，所以叫做六處緣觸（contact）。同類的觸產生同類的受（feeling），所以觸緣受。對於感受的差別產生耽著和喜悅，所以叫做受緣愛（craving）。因為愛耽著快樂，所以不捨棄，不斷地欣求，所以叫做愛緣取（grasping）。像這樣營求，又會產生有（becoming），通過身、語、意造作新的業，所以叫做取緣有。從業產生五蘊（five aggregates）的轉變，叫做有緣生（birth）。從生到蘊的成熟和壞滅，叫做生緣老死（old age and death）。這樣就叫做十二緣生（twelve links of dependent origination）。它們相互為因，不是恒常的，不是造作的，沒有思慮，也沒有緣生、無盡法、無離欲法、無滅法，從無始以來流轉不間斷，就像河流的快速流動。『即使緣生不間斷地隨轉，像河流的快速流動，這十二支緣生中，有四支和合在一起作為轉因。哪四支呢？就是無明、愛、業、識。識的種子自性是因，業田的自性是因，無明、愛是煩惱的自性因。業、煩惱、識能夠產生種子。這樣，業、識作為種子和田地，愛、識作為種子的沃潤，無明、識令種子開發。但業不會這樣想：『我給識的種子作田地。』愛也不會這樣想：『我給識的種子作沃潤。』無明也不會這樣想：『我令識的種子開發。』識

【English Translation】 English version 『Feeling is called annoyance. Not cultivating true practice is called wrong practice; lack of knowledge is called ignorance (Avidyā). Because of ignorance, various actions are performed, including meritorious activities (Puṇyābhisaṃskhāra), demeritorious activities (Apuṇyābhisaṃskhāra), and imperturbable activities (Āneñjābhisaṃskhāra).』『The arising of meritorious and demeritorious activities gives rise to consciousness (Vijñāna), hence it is called 『ignorance-conditioned activities.』 The arising of demeritorious activities is also consciousness, hence it is called 『activities-conditioned consciousness.』 The arising of imperturbable activities is also related to consciousness, hence it is called 『consciousness-conditioned name and form (Nāmarūpa).』『The growth of name and form creates the six sense bases (Ṣaḍāyatana), hence it is called 『name and form-conditioned six sense bases.』 The transformation of the six sense bases is called 『six sense bases-conditioned contact (Sparśa).』 Similar contact produces similar feeling (Vedanā), hence 『contact-conditioned feeling.』 Attachment and delight in the differences of feeling is called 『feeling-conditioned craving (Tṛṣṇā).』『Because craving clings to pleasure, it is not abandoned, and is constantly sought after, hence it is called 『craving-conditioned grasping (Upādāna).』 Seeking in this way leads to becoming (Bhava), creating new karma through body, speech, and mind, hence it is called 『grasping-conditioned becoming.』 The transformation of the five aggregates (Pañcaskandha) arising from karma is called 『becoming-conditioned birth (Jāti).』『From birth to the maturation and decay of the aggregates is called 『birth-conditioned old age and death (Jarā-maraṇa).』 This is called the twelve links of dependent origination (Dvādaśāṅga Pratītyasamutpāda). They are mutually causal, not permanent, not created, without thought, and without origination, inexhaustible, without detachment, without cessation, flowing uninterruptedly from beginningless time, like a swift river.』『Even if dependent origination flows uninterruptedly like a swift river, among these twelve links, four combine to act as the cause of transformation. What are the four? They are ignorance, craving, karma, and consciousness. The seed nature of consciousness is the cause, the field nature of karma is the cause, and ignorance and craving are the causes of afflictions.』『Karma, afflictions, and consciousness can produce seeds. Thus, karma and consciousness act as seeds and fields, craving and consciousness act as the moisture for the seeds, and ignorance and consciousness cause the seeds to sprout. But karma does not think, 『I am making the field for the seed of consciousness.』 Craving does not think, 『I am providing moisture for the seed of consciousness.』 Ignorance does not think, 『I am causing the seed of consciousness to sprout.』 Consciousness』

種子亦不作是念：『我從眾緣而生。』然實識種子安立業、煩惱，以愛令沃潤，以無明土覆，生名色芽。其名色芽不自作、不他作、不二俱作、不自在天作、不時變易作、不從自性生、不繫屬因、無因亦不生，然復從父母和合時相應，及余緣相應相續生。是識種子于母腹中名色芽生。

「于無主、無我授、法如幻相因緣不闕，從五種緣生眼識。云何五種？眼緣色、明、虛空，從彼生作意。眼識作依止，色作所緣，光明以為照，虛空作無礙，從彼生作意以為審慮。若無眾緣，眼識不生。若闕內眼處，如是色、光明、虛空、作意，則眼識不生。如是五緣不闕，則一切和合，能生眼識。其眼不作是念：『我與眼識作所依。』其色不作是念：『我與眼識為所緣。』光明不作是念：『我與眼識作照緣。』虛空不作是念：『我與眼識為無礙緣。』所生意不作是念：『我與眼識作審慮。』又眼識不作是念：『我為眾多緣所生。』然有眾多緣而生眼識。餘四根者應如前知。

「實無有法不從此世移轉至於彼。有業報施設，因緣不闕故。譬如明鏡現其面像，其面像不移轉至於鏡中，而此鏡中有其面像，因緣不闕故。如是不從此滅至於余處。有業果感招，因緣不闕故。譬如月輪去地四萬由旬，于全器中而有少水則現月像，而實

【現代漢語翻譯】現代漢語譯本種子也不會這樣想：『我從眾多因緣而生。』但實際上是識的種子安立了業和煩惱，用愛來滋潤它，用無明（avidyā）的土壤覆蓋它，從而生出名色（nāmarūpa）的幼芽。這個名色的幼芽不是自己產生的，不是由其他事物產生的，不是由兩者共同產生的，不是自在天（Īśvara）創造的，不是由時間變化產生的，不是從自性（prakṛti）中產生的，不依賴於因，也不是無因而生。然而，它又確實是從父母和合時相應的因緣，以及其他因緣相應而相續產生的。這個識的種子在母親的腹中生出名色的幼芽。

在無主宰、無我的教導下，法如幻象，因緣不缺失，從五種因緣產生眼識（cakṣurvijñāna）。這五種因緣是什麼呢？眼（cakṣu）緣於色（rūpa）、光明（āloka）、虛空（ākāśa），從這些條件產生作意（manaskāra）。眼識以眼為所依止，以色為所緣，以光明為照亮，以虛空為無礙，從這些條件產生作意來進行審慮。如果沒有眾多因緣，眼識就不會產生。如果缺少內在的眼處（cakṣurāyatana），以及色、光明、虛空、作意，那麼眼識也不會產生。像這樣，五種因緣不缺失，那麼一切和合，就能產生眼識。眼不會這樣想：『我與眼識作為所依。』色不會這樣想：『我與眼識作為所緣。』光明不會這樣想：『我與眼識作為照亮之緣。』虛空不會這樣想：『我與眼識作為無礙之緣。』所生的意（manas）不會這樣想：『我與眼識作為審慮。』而且眼識也不會這樣想：『我為眾多因緣所生。』然而，確實有眾多因緣而產生眼識。其餘四根（indriya）的情況應該像前面所說的那樣理解。

實際上沒有一種法（dharma）是從這個世界移轉到那個世界的。有業報（karmaphala）的施設，是因為因緣不缺失的緣故。譬如明鏡顯現它的面像，這個面像不是從臉上移轉到鏡子中的，但是這個鏡子中有它的面像，是因為因緣不缺失的緣故。像這樣，不是從這裡滅亡而到其他地方。有業果（karma-vipāka）的感召，是因為因緣不缺失的緣故。譬如月亮距離地面四萬由旬（yojana），在完整的容器中，只要有少量的水，就會顯現月亮的影像，而實際上...

【English Translation】 English version The seed also does not think, 'I arise from various conditions.' But in reality, it is the seed of consciousness that establishes karma and afflictions, nourishes it with love, and covers it with the soil of ignorance (avidyā), thus giving rise to the sprout of name and form (nāmarūpa). This sprout of name and form is not self-created, not created by others, not created by both, not created by Īśvara (Īśvara), not created by the change of time, not born from nature (prakṛti), not dependent on a cause, nor does it arise without a cause. However, it does arise from the corresponding conditions when parents unite, and from the continuous arising of other corresponding conditions. This seed of consciousness gives rise to the sprout of name and form in the mother's womb.

In the teaching of no lord and no self, the Dharma is like an illusion, and when conditions are not lacking, eye-consciousness (cakṣurvijñāna) arises from five conditions. What are these five? The eye (cakṣu) is conditioned by form (rūpa), light (āloka), and space (ākāśa), and from these arises attention (manaskāra). Eye-consciousness relies on the eye as its basis, takes form as its object, light as its illumination, space as its unobstructedness, and from these arises attention for deliberation. If there are not many conditions, eye-consciousness will not arise. If the internal eye-base (cakṣurāyatana) is lacking, as well as form, light, space, and attention, then eye-consciousness will not arise. In this way, when the five conditions are not lacking, then all come together and can give rise to eye-consciousness. The eye does not think, 'I am the basis for eye-consciousness.' Form does not think, 'I am the object for eye-consciousness.' Light does not think, 'I am the illuminating condition for eye-consciousness.' Space does not think, 'I am the unobstructed condition for eye-consciousness.' The mind (manas) that arises does not think, 'I am the deliberation for eye-consciousness.' Moreover, eye-consciousness does not think, 'I am born from many conditions.' However, eye-consciousness does arise from many conditions. The situation of the other four faculties (indriya) should be understood as described before.

In reality, there is no dharma that transfers from this world to that world. There is the establishment of karmic retribution (karmaphala) because the conditions are not lacking. For example, a clear mirror reflects a face. The face does not transfer to the mirror, but the mirror has the image of the face because the conditions are not lacking. In this way, it is not that something ceases here and goes elsewhere. There is the attraction of karmic results (karma-vipāka) because the conditions are not lacking. For example, the moon is forty thousand yojanas (yojana) away from the earth, and if there is a small amount of water in a complete container, the image of the moon will appear, but in reality...

不從彼謝至於全器少水中現，然有眾緣和合，影現如是。不從此滅生於余處，有業報相感，因緣不闕故。譬如無薪，火則不生；有薪，則火生。業、煩惱所生識種子，從彼生處相續，名色芽轉。如是無主、無我法、無所攝法，互為因緣，如幻相、自性法，因緣不闕。

「內緣生法五種應知：不常、不斷、不移轉、因少果多、相似相續生。云何不常？從此邊蘊死，于余處邊蘊生；非即死邊蘊，是彼生邊蘊；然死邊蘊滅，于彼生邊蘊起，是故不常。云何不斷？不先滅于死邊蘊，而起生邊蘊；亦非不滅于死邊蘊，即于彼時而生中有蘊，如秤不低昂，名為不斷。云何不移轉？然于異類轉先，名不移轉。云何因少果多？於此身作少善、惡業，于來生身多受善、惡報。云何相似相續？猶如現受身作業，即于來生受報。若是此緣生法如實，以正慧眼長時修，無人、無我、不顛倒、不生、不滅、無作、無為、無礙、無所緣、寂靜、無畏、無奪、無盡、如幻、自性空寂、不堅、如痛、如癰、質礙、無常性、苦性、空性、無我性，則前際不流轉，謂：『我於過去為曾有耶？誰為我過去曾為有耶？我於過去云何有耶？』復於後際流轉，謂：『我于未來當有耶？誰謂我未來當有耶？我于未來當云何有耶？我于未來不有耶？誰謂我于未來不

【現代漢語翻譯】現代漢語譯本：並非從那個謝（謝指水）中消失，然後完全在少量水中顯現，而是由於眾多因緣和合，影像才如此顯現。也不是從這裡滅亡，然後生到其他地方，而是因為業報相互感應，因緣沒有缺失的緣故。譬如沒有柴火，火就不會燃燒；有柴火，火就會燃燒。由業和煩惱所產生的識種子，從它所生的地方相續不斷，名為名色芽的轉變。像這樣，沒有主宰、沒有我、不是我所擁有的法，互相作為因緣，就像幻象一樣，自性如此，因緣沒有缺失。

『內在因緣所生的法有五種應該瞭解：不恒常、不間斷、不轉移、因少果多、相似相續而生。什麼是不恒常？從這一邊的蘊死亡，在另一邊的地方蘊產生；不是說死亡的蘊就是出生的蘊；而是死亡的蘊滅亡了，在那個地方出生的蘊才生起，所以說不恒常。什麼是不間斷？不是先滅亡死亡的蘊，然後才生起出生的蘊；也不是不滅亡死亡的蘊，就在那個時候生起中有蘊，就像天平沒有高低一樣，稱為不間斷。什麼是不可轉移？在不同類別中轉變，先前就叫做不可轉移。什麼是因少果多？在這個身體做少量的善或惡業，在來世的身體會受到更多的善或惡報。什麼是相似相續？就像現在這個身體作業，就在來世受到報應。如果對於這種因緣所生的法如實地，用正確的智慧之眼長時間地修習，就會明白其中沒有『人』、沒有『我』，沒有顛倒，沒有生、沒有滅，沒有造作，沒有作為，沒有障礙，沒有所緣，寂靜，沒有畏懼，沒有被奪取，沒有窮盡，如幻，自性空寂，不堅固，如痛苦，如癰瘡，有質礙，是無常的性質，是苦的性質，是空的性質，是無我的性質，那麼對於前際就不會流轉，不會想：『我過去曾經存在嗎？誰是過去的我？我過去是怎樣的存在？』也不會對於后際流轉，不會想：『我未來會存在嗎？誰是未來的我？我未來會是怎樣的存在？我未來不會存在嗎？誰說我未來不會存在？』

【English Translation】 English version: It is not that it disappears from that Xie (Xie refers to water) and then appears completely in a small amount of water, but rather that the image appears as it does due to the combination of many causes and conditions. It is also not that it ceases here and is born elsewhere, but rather that karmic retributions interact, because the causes and conditions are not lacking. For example, without firewood, fire will not arise; with firewood, fire will arise. The seed of consciousness produced by karma and afflictions continues from the place where it is born, and is called the transformation of the sprout of name and form (nama-rupa). In this way, phenomena that are without a master, without a self, and not possessed by self, act as causes and conditions for each other, like illusions, with such being their nature, and the causes and conditions are not lacking.

'Five kinds of internally conditioned phenomena should be understood: impermanent, non-ceasing, non-transferring, small cause with large effect, and similar continuous arising. What is impermanent? From the aggregates (skandhas) dying on this side, aggregates are born in another place; it is not that the dying aggregates are the same as the born aggregates; rather, the dying aggregates cease, and the born aggregates arise in that place, therefore it is impermanent. What is non-ceasing? It is not that the dying aggregates cease first, and then the born aggregates arise; nor is it that the dying aggregates do not cease, and the intermediate aggregates (antarabhava) arise at that time, like a scale that is neither high nor low, it is called non-ceasing. What is non-transferring? Transforming in different categories, earlier is called non-transferring. What is a small cause with a large effect? Doing a small amount of good or bad karma in this body, one will receive more good or bad retribution in the next life. What is similar continuous arising? Like doing actions in the present body, one will receive retribution in the next life. If one truly understands this conditioned phenomenon, and cultivates it for a long time with the eye of correct wisdom, one will understand that there is no 'person', no 'self', no inversion, no birth, no death, no creation, no action, no obstruction, no object of thought, it is peaceful, without fear, without being taken away, without end, like an illusion, its nature is empty and still, not solid, like pain, like a sore, with material obstruction, it is of the nature of impermanence, of the nature of suffering, of the nature of emptiness, of the nature of no-self, then one will not transmigrate regarding the past, not thinking: 'Did I exist in the past? Who was I in the past? How did I exist in the past?' Nor will one transmigrate regarding the future, not thinking: 'Will I exist in the future? Who will I be in the future? How will I exist in the future? Will I not exist in the future? Who says I will not exist in the future?'

有耶？我于未來云何不有耶？』復于中際不流轉：『我於今有耶？誰謂我今有耶？云何謂我今有耶？此有情於此歿復往何處？』所有沙門、婆羅門、世間中異見——所謂我見系、眾生見系、壽者系、諸見系、希望、吉祥系——，若以正見相應，於此時悉斷諸結，證得遍知。如斷多羅樹，無所有性，入于勝義，于諸趣長時悟不生、不滅，得成就忍，廣作無邊利樂有情事。若有善男子、善女人，於此經中若須臾頃審諦觀察緣生義理者，即能頓滅無始時來極重業障，廣集福德，智慧通達，永斷耶見，說法無畏。大德舍利子！婆伽梵與彼善男子、善女人授無上等覺大菩提記。」

具壽舍利子，並天、龍、藥叉、彥達嚩、阿蘇啰、蘗嚕拏、緊那啰、摩護啰誐、人及非人，聞慈氏菩薩說是經已，心大忻悅，深生隨喜，從此而起，禮慈氏菩薩足，歡喜奉行。

慈氏菩薩所說大乘緣生稻𦼮喻經

【現代漢語翻譯】現代漢語譯本：『我存在嗎？我將來怎麼會不存在呢？』又于中間階段不流轉：『我現在存在嗎？誰說我現在存在呢？怎麼說我現在存在呢？這個有情眾生從這裡死後又會去哪裡呢？』所有沙門（出家修行者）、婆羅門（祭司），世間中不同的見解——所謂我見系（執著于自我的觀點）、眾生見系（執著于眾生的觀點）、壽者系（執著于壽命的觀點）、各種見解的束縛、希望、吉祥的束縛——如果以正確的見解相應，在此時都能斷除各種煩惱，證得遍知（對一切事物徹底的瞭解）。就像砍斷多羅樹（棕櫚樹），使其成為無所有性，進入殊勝的真義，對於各種輪迴長久地覺悟不生不滅的道理，獲得成就忍（安忍于真理），廣泛地做著無邊利益眾生的事業。如果有善男子、善女人，對於這部經中哪怕是片刻時間審慎地觀察緣起（事物相互依存的產生）的義理，就能立刻消滅無始以來極其嚴重的業障，廣泛地積聚福德，智慧通達，永遠斷除邪見，說法無所畏懼。大德舍利子（佛陀的十大弟子之一）！婆伽梵（佛陀）會給那些善男子、善女人授無上正等覺大菩提記（對未來成佛的預言）。』

具壽舍利子（佛陀的十大弟子之一），以及天（天神）、龍（神龍）、藥叉（夜叉，一種鬼神）、彥達嚩（乾闥婆，一種天神，負責奏樂）、阿蘇啰（阿修羅，一種好戰的神）、蘗嚕拏（迦樓羅，一種大鳥）、緊那啰（緊那羅，一種半人半鳥的神）、摩護啰誐（摩睺羅伽，一種大蟒神）、人和非人，聽了慈氏菩薩（彌勒菩薩）所說的這部經后，心中非常歡喜，深深地隨喜讚歎，然後起身，禮拜慈氏菩薩的腳，歡喜地奉行。

慈氏菩薩所說大乘緣生稻𦼮喻經

【English Translation】 English version: 'Do I exist? How could I not exist in the future?' Furthermore, not transmigrating in the intermediate state: 'Do I exist now? Who says I exist now? How is it said that I exist now? Where will this sentient being go after dying here?' All the different views among the Shramanas (ascetics), Brahmanas (priests), and in the world—the so-called views of self-attachment, sentient being-attachment, life-span-attachment, all kinds of view-attachments, hopes, and auspicious attachments—if they are in accordance with right view, at this moment, all afflictions can be cut off, and complete knowledge (omniscience) can be attained. Just like cutting down a Tala tree (palm tree), making it non-existent, entering the supreme meaning, for a long time realizing the principle of non-arising and non-ceasing in all realms of existence, attaining the endurance of accomplishment (acceptance of the truth), extensively doing the work of benefiting sentient beings without limit. If there are good men and good women who, in this sutra, even for a moment, carefully observe the meaning of dependent origination (the interdependent arising of phenomena), they can immediately eliminate extremely heavy karmic obstacles from beginningless time, extensively accumulate merit, have wisdom that penetrates, forever cut off wrong views, and have no fear in expounding the Dharma. Great virtuous Shariputra (one of the Buddha's ten great disciples)! The Bhagavan (Buddha) will bestow the prediction of unsurpassed complete enlightenment, the Great Bodhi, upon those good men and good women.'

The Venerable Shariputra (one of the Buddha's ten great disciples), along with Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings, half-human and half-bird), Mahoragas (great serpent deities), humans, and non-humans, having heard this sutra spoken by the Bodhisattva Maitreya (the future Buddha), were greatly delighted, deeply rejoiced, and then arose, bowed at the feet of the Bodhisattva Maitreya, and joyfully practiced it.

The Great Vehicle Sutra on the Analogy of the Rice Seedling of Dependent Origination, spoken by the Bodhisattva Maitreya.