T16n0711_大乘舍黎娑擔摩經

大正藏第 16 冊 No. 0711 大乘舍黎娑擔摩經

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

大乘舍黎娑擔摩經

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉　詔譯

如是我聞：

一時世尊在王舍城鷲峰山中，與大苾芻眾千二百五十人俱。復有菩薩摩訶薩眾，慈氏菩薩而為上首。

爾時世尊觀舍黎娑擔摩已，告諸苾芻言：「若有苾芻於十二緣生而能見了，是名見法；見是法已，即名見佛。」世尊作是說已，默然而住。

爾時舍利子尋作是念：「今我世尊說如是法。當云何義？云何了知？」即往詣慈氏菩薩所，到已相見，各用軟語互相問訊，即與慈氏菩薩坐大石下。

時舍利子白慈氏言：「今者世尊為諸苾芻說舍黎娑擔摩經，言：『諸苾芻若於十二緣生而能見者，是名見法；見是法已，即名見佛。』菩薩！我今不解斯義。何等名十二緣生？云何名法？云何名佛？唯愿菩薩略為解說！」

爾時慈氏菩薩告尊者舍利子言：「如來法王具一切智，隨宜所說甚深微妙。汝今問我，我今略說。舍利子！如世尊言：『若有苾芻於十二緣生而能見了，是名見法；若見是法，即名見佛。』舍利子！十二緣生者，所謂無明緣行，行緣識

【現代漢語翻譯】現代漢語譯本《大乘舍黎娑擔摩經》

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉詔譯

如是我聞：

一時，世尊在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，與一千二百五十位大比丘眾在一起。還有菩薩摩訶薩眾，以慈氏菩薩（Maitreya Bodhisattva）為首。

當時，世尊觀察舍黎娑擔摩（Śālistamba-dharma）后，告訴各位比丘：『如果有比丘能夠理解十二緣起，就叫做見法；見到法之後，就叫做見佛。』世尊說完這些話后，就默默地住止了。

當時，舍利子（Śāriputra）心想：『現在世尊說了這樣的法，這其中的含義是什麼？應該如何理解呢？』於是前往慈氏菩薩的住所，到達后互相問候，用柔和的語言互相問訊，然後與慈氏菩薩坐在大石頭下。

這時，舍利子對慈氏菩薩說：『現在世尊為各位比丘說了《舍黎娑擔摩經》，說：『各位比丘，如果能夠理解十二緣起，就叫做見法；見到法之後，就叫做見佛。』菩薩！我現在不理解這個含義。什麼叫做十二緣起？什麼叫做「法」？什麼叫做「佛」？希望菩薩您能簡略地為我解說！』

當時，慈氏菩薩告訴尊者舍利子說：『如來法王具有一切智慧，隨順根器所說的法甚深微妙。你現在問我，我就簡略地說一說。舍利子！正如世尊所說：『如果有比丘能夠理解十二緣起，就叫做見法；如果見到法，就叫做見佛。』舍利子！十二緣起，就是指無明緣行，行緣識……』

【English Translation】 English version The Mahāyāna Śālistamba Sūtra

Translated by the Tripiṭaka Master Shi Hu, Minister of the Honglu Temple and Great Master of Dharma Transmission, under Imperial Order, from the Western Regions

Thus have I heard:

At one time, the World-Honored One was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) near Rājagṛha (Royal City), together with a large assembly of twelve hundred and fifty bhikṣus (monks). There were also bodhisattvas-mahāsattvas (great bodhisattvas), with Maitreya Bodhisattva (the Bodhisattva Maitreya) as their leader.

Then, the World-Honored One, having observed the Śālistamba-dharma (Rice Seedling Dharma), addressed the bhikṣus, saying: 'If there is a bhikṣu who can understand the twelve links of dependent origination, that is called seeing the Dharma; having seen the Dharma, that is called seeing the Buddha.' After the World-Honored One had spoken thus, He remained silent.

At that time, Śāriputra (Sariputta) thought to himself: 'Now the World-Honored One has spoken such a Dharma. What is its meaning? How should it be understood?' He then went to the place where Maitreya Bodhisattva was, and upon arriving, they greeted each other and exchanged polite inquiries in gentle language. Then, he sat down with Maitreya Bodhisattva under a large rock.

Then, Śāriputra said to Maitreya: 'Now the World-Honored One has spoken the Śālistamba Sūtra (Rice Seedling Sutra) for the bhikṣus, saying: 'If bhikṣus can see the twelve links of dependent origination, that is called seeing the Dharma; having seen the Dharma, that is called seeing the Buddha.' Bodhisattva! I do not understand this meaning. What are the twelve links of dependent origination? What is called 'Dharma'? What is called 'Buddha'? I beseech the Bodhisattva to briefly explain it for me!'

Then, Maitreya Bodhisattva said to the Venerable Śāriputra: 'The Tathāgata (Thus Come One), the Dharma King, possesses all wisdom, and the Dharma He speaks according to circumstances is profound and subtle. Now you ask me, and I will speak briefly. Śāriputra! Just as the World-Honored One said: 'If there is a bhikṣu who can understand the twelve links of dependent origination, that is called seeing the Dharma; if one sees the Dharma, that is called seeing the Buddha.' Śāriputra! The twelve links of dependent origination are: ignorance conditioning volitional action, volitional action conditioning consciousness...'

，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；如是生者，即一大苦蘊生。舍利子！彼無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六入滅，六入滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死、憂、悲、苦、惱滅；如是滅，即一大苦蘊滅。舍利子！世尊如是說，為十二緣生。」

舍利子言：「云何名法？」

菩薩告言：「聖八正道名之為法，所謂：正見、正思惟、正語、正業、正命、正勤、正念、正定。舍利子！是八正道果報涅盤，是故世尊略說名法。」

舍利子言：「云何名佛？」

菩薩告言：「若知一切法，名之為佛。如是得聖慧眼，見菩提分法，乃證法身。

「複次云何見十二緣？如佛所說：『若人恒見此十二緣無生、無滅、無作、無為、無取、無著、如實、不顛倒、寂靜、無怖、大聖、無盡、止息、悉皆無性，若如是見，是人見法；若能如是，恒見無生、無滅、無作、無為、無取、無著、如實、不顛倒、寂靜、無怖、大聖、無盡、止息、見法無性，彼人是見無上法身。』佛是得正法、正智、止息三昧。」

複次舍利子白言：「以何故名為十二緣？」

【現代漢語翻譯】現代漢語譯本：『識』緣于『名色』（nama-rupa，精神和物質現象），『名色』緣于『六入』（sadayatana，六種感官），『六入』緣于『觸』（sparsha，感官接觸），『觸』緣于『受』（vedana，感受），『受』緣于『愛』（trishna，渴愛），『愛』緣于『取』（upadana，執取），『取』緣于『有』（bhava，存在），『有』緣于『生』（jati，出生），『生』緣于『老死』（jara-marana，衰老和死亡）、憂、悲、苦、惱；如此生起，即是一大苦蘊生起。舍利子（Shariputra）！無明（avidya，無知）滅則『行』（samskara，業力）滅，『行』滅則『識』（vijnana，意識）滅，『識』滅則『名色』滅，『名色』滅則『六入』滅，『六入』滅則『觸』滅，『觸』滅則『受』滅，『受』滅則『愛』滅，『愛』滅則『取』滅，『取』滅則『有』滅，『有』滅則『生』滅，『生』滅則『老死』、憂、悲、苦、惱滅；如此滅盡，即是一大苦蘊滅盡。舍利子！世尊（世尊）如此說，是為十二緣生。』

舍利子（Shariputra）問：『什麼叫做「法」？』

菩薩（菩薩）回答說：『聖八正道叫做「法」，也就是：正見（samyag-drishti，正確的見解）、正思惟（samyak-samkalpa，正確的思考）、正語（samyag-vac，正確的言語）、正業（samyak-karmanta，正確的行為）、正命（samyag-ajiva，正確的謀生）、正勤（samyag-vyayama，正確的努力）、正念（samyak-smriti，正確的念頭）、正定（samyak-samadhi，正確的禪定）。舍利子（Shariputra）！這八正道的果報是涅槃（nirvana，解脫），所以世尊（世尊）簡略地說為「法」。』

舍利子（Shariputra）問：『什麼叫做「佛」？』

菩薩（菩薩）回答說：『如果知曉一切法，就叫做「佛」。如此獲得聖慧眼，見到菩提分法（bodhipaksika-dharma，菩提的組成部分），才能證得法身（dharmakaya，佛的法性之身）。』

『再者，如何才能見到十二緣？如佛所說：『如果人能恒常見到這十二緣無生、無滅、無作、無為、無取、無著、如實、不顛倒、寂靜、無怖、大聖、無盡、止息、悉皆無自性，如果這樣見，這人就是見法；如果能這樣，恒常見到無生、無滅、無作、無為、無取、無著、如實、不顛倒、寂靜、無怖、大聖、無盡、止息、見法無自性，這人就是見到無上法身。』佛是獲得正法、正智、止息三昧（samadhi，禪定）。』

舍利子（Shariputra）再次問道：『因為什麼緣故稱為十二緣？』

【English Translation】 English version: 'Consciousness' (vijnana) is conditioned by 'name and form' (nama-rupa), 'name and form' is conditioned by the 'six sense bases' (sadayatana), the 'six sense bases' are conditioned by 'contact' (sparsha), 'contact' is conditioned by 'feeling' (vedana), 'feeling' is conditioned by 'craving' (trishna), 'craving' is conditioned by 'grasping' (upadana), 'grasping' is conditioned by 'becoming' (bhava), 'becoming' is conditioned by 'birth' (jati), 'birth' is conditioned by 'old age and death' (jara-marana), sorrow, lamentation, pain, grief, and despair; thus arises this entire mass of suffering. Shariputra! With the cessation of ignorance (avidya), actions (samskara) cease; with the cessation of actions, consciousness (vijnana) ceases; with the cessation of consciousness, name and form (nama-rupa) cease; with the cessation of name and form, the six sense bases (sadayatana) cease; with the cessation of the six sense bases, contact (sparsha) ceases; with the cessation of contact, feeling (vedana) ceases; with the cessation of feeling, craving (trishna) ceases; with the cessation of craving, grasping (upadana) ceases; with the cessation of grasping, becoming (bhava) ceases; with the cessation of becoming, birth (jati) ceases; with the cessation of birth, old age and death (jara-marana), sorrow, lamentation, pain, grief, and despair cease; thus ceases this entire mass of suffering. Shariputra! Thus has the World-Honored One (世尊) spoken, this is called the Twelve Dependent Arising.'

Shariputra (Shariputra) asked: 'What is called "Dharma"?'

The Bodhisattva (菩薩) replied: 'The Noble Eightfold Path is called "Dharma", namely: Right View (samyag-drishti), Right Thought (samyak-samkalpa), Right Speech (samyag-vac), Right Action (samyak-karmanta), Right Livelihood (samyag-ajiva), Right Effort (samyag-vyayama), Right Mindfulness (samyak-smriti), Right Concentration (samyak-samadhi). Shariputra (Shariputra)! The fruit of this Eightfold Path is Nirvana (nirvana), therefore the World-Honored One (世尊) briefly calls it "Dharma".'

Shariputra (Shariputra) asked: 'What is called "Buddha"?'

The Bodhisattva (菩薩) replied: 'If one knows all dharmas, that is called "Buddha". Thus, obtaining the sacred eye of wisdom, seeing the factors of enlightenment (bodhipaksika-dharma), one then realizes the Dharmakaya (dharmakaya).'

'Furthermore, how does one see the Twelve Dependent Arising? As the Buddha said: 'If a person constantly sees these Twelve Dependent Arising as unarisen, unceased, unmade, unconditioned, ungained, unattached, truly, not inverted, tranquil, without fear, greatly sacred, endless, ceased, all without inherent nature, if one sees in this way, this person sees the Dharma; if one can do this, constantly seeing unarisen, unceased, unmade, unconditioned, ungained, unattached, truly, not inverted, tranquil, without fear, greatly sacred, endless, ceased, seeing the Dharma without inherent nature, that person sees the unsurpassed Dharmakaya. The Buddha is one who has obtained the Right Dharma, Right Wisdom, and the cessation of Samadhi (samadhi).'

Shariputra (Shariputra) further asked: 'For what reason is it called the Twelve Dependent Arising?'

菩薩告言：「以有因有緣名十二緣。舍利子！是法亦非因非緣，亦非不因緣，又從緣有。子今略說其相。如來出生及不出生，是因緣法常住、平等、如實、非虛，是真實法，離顛倒故。

「又舍利子！如是緣生分為二義。何等為二？一者從因，二者從緣。此二種義分為內外。外緣從因所生者，謂從種生芽，從芽生苗，從苗生莖，從莖生枝葉，從枝葉生華果。若無種子即不生苗，乃至華果亦無所有。若有種子即生苗莖，乃至華果無不有故。舍利子！彼種子不作念：『我能生芽。』芽亦不作念：『我能生苗莖。』如是乃至華亦不作念：『我能生果。』果亦不作念：『我能從華生。』如是外因緣從因生法可見。

「又舍利子！外因緣從緣生者，謂緣六界合集故。云何六界？所謂地界、水界、火界、風界、虛空界、時界。彼地界能安立，水界能滋潤，火界能溫暖，風界能動搖，空界能無礙，時界能成就。如是六界各各緣合，種子得生芽、苗、華、實，無不具足。如是六界一不合者，種即不生，乃至華實亦不可得。然彼六界各無有我。彼地不言：『我能安立。』水亦不言：『我能滋潤。』火亦不言：『我能溫暖。』風亦不言：『我能動搖。』空亦不言：『我能無礙。』時亦不言：『我能成就。』然彼種子不言

【現代漢語翻譯】現代漢語譯本菩薩說道：『因為有因有緣，所以稱為十二緣起。舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！這種法既非因也非緣，也非不是因緣，而是從緣而生。我現在簡略地說說它的相狀。如來（Tathāgata，佛陀的稱號之一，意為「如實而來者」）出生或不出生，這種因緣法都是常住、平等、如實、不虛妄的，是真實的法，遠離顛倒。』『又舍利子（Śāriputra）！這樣的緣起可以分為兩種意義。哪兩種呢？一是從因生，二是從緣生。這兩種意義又可以分為內外。外在的緣從因所生，比如從種子生出芽，從芽生出苗，從苗生出莖，從莖生出枝葉，從枝葉生出花果。如果沒有種子，就不會生出苗，乃至花果也不會有。如果有種子，就會生出苗莖，乃至花果沒有不有的。舍利子（Śāriputra）！那種子不會想：『我能生出芽。』芽也不會想：『我能生出苗莖。』像這樣乃至花也不會想：『我能生出果。』果也不會想：『我能從花而生。』像這樣外在的因緣從因生出的法是可以見到的。『又舍利子（Śāriputra）！外在的因緣從緣生，是指依靠六界（六種構成物質世界的元素）的合集。什麼是六界呢？就是地界、水界、火界、風界、虛空界、時界。地界能夠安立，水界能夠滋潤，火界能夠溫暖，風界能夠動搖，空界能夠無礙，時界能夠成就。像這樣六界各自因緣和合，種子才能生出芽、苗、花、實，沒有不具足的。如果這六界有一種不和合，種子就不能生長，乃至花實也不可能得到。然而這六界各自都沒有我。地界不會說：『我能安立。』水界也不會說：『我能滋潤。』火界也不會說：『我能溫暖。』風界也不會說：『我能動搖。』空界也不會說：『我能無礙。』時界也不會說：『我能成就。』然而那種子不會說

【English Translation】 English version The Bodhisattva said: 'Because there are causes and conditions, it is called the twelve links of dependent origination. Śāriputra (one of the ten major disciples of the Buddha, known for his wisdom)! This Dharma is neither cause nor condition, nor is it not cause and condition, but arises from conditions. Now I will briefly explain its characteristics. Whether the Tathāgata (one of the titles of the Buddha, meaning 'one who comes truthfully') is born or not, this Dharma of causes and conditions is constant, equal, true, and not false; it is the true Dharma, free from delusion.' 'Furthermore, Śāriputra! Such dependent arising can be divided into two meanings. What are the two? One is arising from cause, and the other is arising from condition. These two meanings can be further divided into internal and external. External conditions arising from cause are like a sprout growing from a seed, a seedling growing from a sprout, a stem growing from a seedling, branches and leaves growing from a stem, and flowers and fruits growing from branches and leaves. If there is no seed, there will be no sprout, and even flowers and fruits will not exist. If there is a seed, there will be sprouts and stems, and there will be no lack of flowers and fruits. Śāriputra! That seed does not think, 'I can produce a sprout.' The sprout also does not think, 'I can produce a seedling and stem.' Likewise, even the flower does not think, 'I can produce a fruit.' The fruit also does not think, 'I can arise from the flower.' Thus, the external cause and condition arising from cause can be seen.' 'Furthermore, Śāriputra! External conditions arising from conditions refer to the combination of the six elements (the six elements that constitute the material world). What are the six elements? They are the earth element, water element, fire element, wind element, space element, and time element. The earth element can establish, the water element can moisten, the fire element can warm, the wind element can move, the space element can be unobstructed, and the time element can accomplish. Thus, when these six elements come together through conditions, the seed can produce sprouts, seedlings, flowers, and fruits, without lacking anything. If one of these six elements is not in harmony, the seed cannot grow, and even flowers and fruits cannot be obtained. However, these six elements each have no self. The earth element does not say, 'I can establish.' The water element also does not say, 'I can moisten.' The fire element also does not say, 'I can warm.' The wind element also does not say, 'I can move.' The space element also does not say, 'I can be unobstructed.' The time element also does not say, 'I can accomplish.' Yet that seed does not say

：『我能生芽。』芽亦不言：『我從諸緣得生。』彼芽等所生，非自作，非他作，亦非自他合有，非自在天所化，亦非時化，亦非緣生，亦不一事生，亦非不因生。然彼地、水、火、風、虛空、時分及種子、華、實而彼從生，不即、不離、無盡滅故。

「此外緣生復有五義。何者為五？謂不常、不斷、雖滅不盡、少因多果、互為所緣。云何不常？謂種子與芽名別異故。云何不斷？謂從種有芽，芽生枝葉故。云何雖滅不盡？雖滅者，謂種壞似滅；不盡者，謂傳種生芽。云何少因多果？謂一子為因，果實繁倍。云何互為所緣？謂因種有芽乃至華實，相似連镮復為種子故。

「複次，云何內十二緣？此十二緣復有二義。云何為二？謂一從因，二從緣。云何從因所為？因於無明乃生於行，乃至生、老、死、憂、悲、苦、惱。若無無明，行亦不立，乃至無老、死、憂、悲、苦、惱。而彼無明不作念：『我能生行。』行亦不作念：『我從無明生。』乃至生亦不作念：『我能生老、死、憂、悲、苦、惱。』老、死等亦不作念：『我從生生。』是謂從因所生之相。

「云何從緣所生？所謂緣於六界得和合故。何等為六？謂地、水、火、風、空、識。此六界合時，是名從緣生故。云何名地界？謂身堅實，此名地界；若

【現代漢語翻譯】現代漢語譯本：『我能生芽。』芽也不會說：『我從各種因緣條件才能生長出來。』這些芽以及芽所生出的東西，不是自己產生的，也不是由其他事物產生的，也不是自己和其他事物共同作用產生的，不是自在天（Mahesvara）所創造的，也不是時間變化的結果，不是單一因緣所生，也不是沒有原因而生。然而，它們依賴於地、水、火、風、虛空、時間、種子、花、果實等條件而生長出來，它們之間既不是完全相同，也不是完全分離，並且不會完全斷絕消滅。

『此外，因緣生法還有五種含義。哪五種呢？就是不恒常、不間斷、雖然滅壞但不完全消失、小因產生大果、互相作為因緣。什麼是不恒常呢？就是種子和芽的名稱和性質是不同的。什麼是不間斷呢？就是從種子產生芽，芽又生長出枝葉。什麼是雖然滅壞但不完全消失呢？雖然滅壞是指種子壞掉好像消失了；不完全消失是指通過種子傳遞而產生新的芽。什麼是小因產生大果呢？就是用一顆種子作為因，卻能結出繁多倍數的果實。什麼是互相作為因緣呢？就是因為有種子才會有芽，乃至花和果實，它們像環一樣相連，果實成熟后又可以作為種子。』

『再者，什麼是內在的十二因緣（Nidanas）呢？這十二因緣又有兩種含義。哪兩種呢？一種是從因產生，另一種是從緣產生。什麼是從因產生呢？因為有無明（Avidya）才會產生行（Samskara），乃至產生生（Jati）、老（Jara）、死（Marana）、憂（Soka）、悲（Parideva）、苦（Dukkha）、惱（Daurmanasya）。如果沒有無明，行也不會成立，乃至沒有老、死、憂、悲、苦、惱。然而，無明不會想：『我能產生行。』行也不會想：『我從無明產生。』乃至生也不會想：『我能產生老、死、憂、悲、苦、惱。』老、死等也不會想：『我從生產生。』這就是從因產生的狀態。』

『什麼是從緣產生呢？就是依賴於六界（Dhatus）的和合。哪六界呢？就是地、水、火、風、空、識。這六界聚合在一起的時候，就叫做從緣產生。什麼叫做地界呢？就是身體的堅硬部分，這叫做地界；如果』

【English Translation】 English version: 『I am able to produce a sprout.』 The sprout also does not say: 『I arise from various conditions.』 These sprouts and what arises from them are not self-made, not made by others, not made by a combination of self and others, not transformed by Mahesvara (the great god), not transformed by time, not born from a single cause, and not born without a cause. However, they arise from earth, water, fire, wind, space, time, seeds, flowers, and fruits; they are neither identical nor separate, and they are without complete annihilation.

『Furthermore, dependent origination has five meanings. What are the five? They are impermanence, non-cessation, non-exhaustion despite destruction, few causes with many results, and mutual conditionality. What is impermanence? It means that the names and natures of seeds and sprouts are different. What is non-cessation? It means that sprouts arise from seeds, and branches and leaves grow from sprouts. What does it mean that although destroyed, it is not exhausted? 『Although destroyed』 refers to the seed decaying as if it were destroyed; 『not exhausted』 refers to the transmission of the seed to produce a sprout. What does it mean that few causes have many results? It means that one seed is the cause, but it produces many times more fruits. What does it mean to be mutually conditioned? It means that because there are seeds, there are sprouts, and even flowers and fruits, which are connected like rings and can become seeds again when ripe.』

『Moreover, what are the inner twelve Nidanas (links of dependent origination)? These twelve Nidanas have two meanings. What are the two? One is arising from cause, and the other is arising from conditions. What arises from cause? Because of Avidya (ignorance), Samskara (volitional action) arises, and so on, leading to Jati (birth), Jara (aging), Marana (death), Soka (sorrow), Parideva (lamentation), Dukkha (pain), and Daurmanasya (distress). If there is no Avidya, Samskara will not arise, and so on, without old age, death, sorrow, lamentation, pain, and distress. However, Avidya does not think: 『I can produce Samskara.』 Samskara also does not think: 『I arise from Avidya.』 And so on, birth does not think: 『I can produce old age, death, sorrow, lamentation, pain, and distress.』 Old age, death, etc., also do not think: 『I arise from birth.』 This is the state of arising from cause.』

『What arises from conditions? It is reliance on the aggregation of the six Dhatus (elements). What are the six? They are earth, water, fire, wind, space, and consciousness. When these six elements come together, it is called arising from conditions. What is called the earth element? It is the solid part of the body, which is called the earth element; if』

身滋潤，此名水界；若身溫暖，此名火界；若出入息，此名風界；若身無障礙，此名空界。眼識乃至第八識，此名識界。如是等六界緣和合故，乃生其身。然彼地界不作念：『我能堅實。』水界亦不作念：『我能滋潤。』火界亦不作念：『我能溫暖。』風界亦不作念：『我能出入息。』空界亦不作念：『我能無障礙。』識亦不作念：『我能成就。』身亦不作念：『我從眾緣生。』然非眾緣，身亦不立。而彼地界，無我、無人、無眾生、無壽命、非男、非女，亦無自、無他；乃至水、火、風、空、識界，亦無我、無人、無眾生、無壽命、非男、非女，亦無自、無他。又復若於如是六界而作一想、凡夫想、常想、實想、久想、樂想、我想、人想、眾生想、壽命想、蠕動想，由無智故，作如是等種種之想，是故說名無明。由無明故，即生貪慾、瞋恚。無明緣行，行亦如是著于假名，生諸妄想名識；識生名色；名色生六入；六入生觸；觸故生受；受故生愛；愛故生取；取故生有；以有故能生后蘊名生；生已衰變為老；蘊敗壞故為死；以愚癡故，即發生憂、悲、苦、惱。又以眾苦集聚逼切身心，處大黑闇，名為無明；造作為行；分別為識；安立相為名色；六根門為六入；對塵名觸；得苦樂名受；飢渴名愛；追求名取；復生業為有

【現代漢語翻譯】現代漢語譯本：身體的滋潤，這叫做水界（Ap-dhātu，水的元素）；身體的溫暖，這叫做火界（Tejo-dhātu，火的元素）；呼吸的出入，這叫做風界（Vāyo-dhātu，風的元素）；身體的無障礙，這叫做空界（Ākāsa-dhātu，空的元素）。眼識乃至第八識（阿賴耶識），這叫做識界（Viññāṇa-dhātu，識的元素）。像這樣六界因緣和合的緣故，才產生這個身體。然而那地界（Pathavī-dhātu，地的元素）不會想：『我能夠堅實。』水界也不會想：『我能夠滋潤。』火界也不會想：『我能夠溫暖。』風界也不會想：『我能夠出入氣息。』空界也不會想：『我能夠無障礙。』識界也不會想：『我能夠成就。』身體也不會想：『我從眾多因緣而生。』然而如果沒有眾多因緣，身體也不能成立。而那地界，沒有我、沒有人、沒有眾生、沒有壽命、不是男、不是女，也沒有自己、沒有他人；乃至水、火、風、空、識界，也沒有我、沒有人、沒有眾生、沒有壽命、不是男、不是女，也沒有自己、沒有他人。又如果對於像這樣的六界而產生一種想法、凡夫的想法、常的想法、真實的想法、長久的想法、快樂的想法、我的想法、人的想法、眾生的想法、壽命的想法、蠕動的想法，由於沒有智慧的緣故，產生像這樣的種種想法，所以叫做無明（Avidyā，無知）。由於無明的緣故，就產生貪慾（Lobha，貪婪）、瞋恚（Dosa，嗔恨）。無明緣於行（Saṅkhāra，業力），行也像這樣執著于假名，產生各種虛妄的想法叫做識（Viññāṇa，意識）；識產生名色（Nāmarūpa，精神和物質）；名色產生六入（Saḷāyatana，六根）；六入產生觸（Phassa，接觸）；因為觸而產生受（Vedanā，感受）；因為受而產生愛（Taṇhā，渴愛）；因為愛而產生取（Upādāna，執取）；因為取而產生有（Bhava，存在）；因為有就能夠產生後來的五蘊叫做生（Jāti，出生）；生之後衰敗變化成為老（Jarā，衰老）；五蘊敗壞的緣故就是死（Maraṇa，死亡）；因為愚癡的緣故，就發生憂愁、悲傷、痛苦、煩惱。又因為眾多的痛苦聚集逼迫身心，處於大的黑暗之中，叫做無明；造作叫做行；分別叫做識；安立相叫做名色；六根門叫做六入；對塵叫做觸；得到苦樂叫做受；飢渴叫做愛；追求叫做取；再次產生業叫做有。 English version: The moisture of the body is called the water element (Ap-dhātu); the warmth of the body is called the fire element (Tejo-dhātu); the in-and-out breathing is called the wind element (Vāyo-dhātu); the unobstructed nature of the body is called the space element (Ākāsa-dhātu). Eye consciousness up to the eighth consciousness (Ālaya-vijñāna) is called the consciousness element (Viññāṇa-dhātu). It is due to the combination of these six elements that the body is produced. However, the earth element (Pathavī-dhātu) does not think, 'I am able to be solid.' The water element also does not think, 'I am able to be moist.' The fire element also does not think, 'I am able to be warm.' The wind element also does not think, 'I am able to breathe in and out.' The space element also does not think, 'I am able to be unobstructed.' The consciousness element also does not think, 'I am able to accomplish.' The body also does not think, 'I am born from numerous causes and conditions.' However, without numerous causes and conditions, the body cannot be established. And that earth element has no self, no person, no sentient being, no life, is neither male nor female, and has neither self nor other; even the water, fire, wind, space, and consciousness elements have no self, no person, no sentient being, no life, are neither male nor female, and have neither self nor other. Furthermore, if one has a single thought, a thought of an ordinary person, a thought of permanence, a thought of reality, a thought of duration, a thought of pleasure, a thought of self, a thought of a person, a thought of a sentient being, a thought of life, a thought of wriggling, about these six elements, due to lack of wisdom, one generates such various thoughts, therefore it is called ignorance (Avidyā). Due to ignorance, greed (Lobha) and hatred (Dosa) arise. Ignorance conditions volitional formations (Saṅkhāra), and volitional formations also cling to false names in this way, giving rise to various deluded thoughts called consciousness (Viññāṇa); consciousness gives rise to name and form (Nāmarūpa); name and form give rise to the six sense bases (Saḷāyatana); the six sense bases give rise to contact (Phassa); because of contact, feeling (Vedanā) arises; because of feeling, craving (Taṇhā) arises; because of craving, grasping (Upādāna) arises; because of grasping, becoming (Bhava) arises; because of becoming, the later aggregates are able to arise, which is called birth (Jāti); after birth, decay and change become old age (Jarā); because of the decay of the aggregates, it is called death (Maraṇa); because of ignorance, sorrow, grief, suffering, and distress arise. Moreover, because numerous sufferings gather and oppress the body and mind, being in great darkness, it is called ignorance; creating is called volitional formations; discriminating is called consciousness; establishing characteristics is called name and form; the six sense doors are called the six sense bases; facing dust is called contact; obtaining suffering and pleasure is called feeling; hunger and thirst are called craving; seeking is called grasping; again, generating karma is called becoming.

【English Translation】 English version: The moisture of the body is called the water element (Ap-dhātu); the warmth of the body is called the fire element (Tejo-dhātu); the in-and-out breathing is called the wind element (Vāyo-dhātu); the unobstructed nature of the body is called the space element (Ākāsa-dhātu). Eye consciousness up to the eighth consciousness (Ālaya-vijñāna) is called the consciousness element (Viññāṇa-dhātu). It is due to the combination of these six elements that the body is produced. However, the earth element (Pathavī-dhātu) does not think, 'I am able to be solid.' The water element also does not think, 'I am able to be moist.' The fire element also does not think, 'I am able to be warm.' The wind element also does not think, 'I am able to breathe in and out.' The space element also does not think, 'I am able to be unobstructed.' The consciousness element also does not think, 'I am able to accomplish.' The body also does not think, 'I am born from numerous causes and conditions.' However, without numerous causes and conditions, the body cannot be established. And that earth element has no self, no person, no sentient being, no life, is neither male nor female, and has neither self nor other; even the water, fire, wind, space, and consciousness elements have no self, no person, no sentient being, no life, are neither male nor female, and have neither self nor other. Furthermore, if one has a single thought, a thought of an ordinary person, a thought of permanence, a thought of reality, a thought of duration, a thought of pleasure, a thought of self, a thought of a person, a thought of a sentient being, a thought of life, a thought of wriggling, about these six elements, due to lack of wisdom, one generates such various thoughts, therefore it is called ignorance (Avidyā). Due to ignorance, greed (Lobha) and hatred (Dosa) arise. Ignorance conditions volitional formations (Saṅkhāra), and volitional formations also cling to false names in this way, giving rise to various deluded thoughts called consciousness (Viññāṇa); consciousness gives rise to name and form (Nāmarūpa); name and form give rise to the six sense bases (Saḷāyatana); the six sense bases give rise to contact (Phassa); because of contact, feeling (Vedanā) arises; because of feeling, craving (Taṇhā) arises; because of craving, grasping (Upādāna) arises; because of grasping, becoming (Bhava) arises; because of becoming, the later aggregates are able to arise, which is called birth (Jāti); after birth, decay and change become old age (Jarā); because of the decay of the aggregates, it is called death (Maraṇa); because of ignorance, sorrow, grief, suffering, and distress arise. Moreover, because numerous sufferings gather and oppress the body and mind, being in great darkness, it is called ignorance; creating is called volitional formations; discriminating is called consciousness; establishing characteristics is called name and form; the six sense doors are called the six sense bases; facing dust is called contact; obtaining suffering and pleasure is called feeling; hunger and thirst are called craving; seeking is called grasping; again, generating karma is called becoming.

；后蘊生為生；蘊熟為老；彼壞為死；思懼為憂；慘切為悲；眾苦為苦；勞擾為惱。又復翻真實為虛妄，以邪見為正見，以是無智，故名無明。行有三種，謂福行、非福行、無相行。作福行得福行智，作非福行得非福行智，作無相行得無相行智。如是乃至老、死、憂、悲、苦、惱。此十二緣各各有因、有果、非常、非斷、非有為、不離有為、非心法、非盡法、非滅法、本來自有、所生不斷。譬如江河，流注無絕。」

爾時慈氏菩薩復告舍利子言：「彼十二緣復以四緣增長，所謂無明、愛、業、識等。彼識種子以自性為因，以業為地，以無明、愛、煩惱覆蓋，識種發生。彼業與識為地，愛與識為滋潤，無明覆蓋，識得成就。彼業不作念：『我能與識種子為地。』愛亦不作念：『我能與識種子為滋潤。』無明亦不作念：『我能與識種子為覆蓋。』以是緣故，識種成就。識亦不作念：『我從眾緣生。』複次，業為識地，愛為滋潤，無明覆蓋，種子乃生，處母胎中為名色芽。彼名色芽非自生，非他生，非自他合生，亦非自在天生，亦非時化生，亦不從本所生，亦非無因緣生。是法實從父母、眾緣和合得生。然彼名色芽本無主，亦無取捨，自性因緣如虛空幻化。

「複次，眼識所生有五種因緣。何者為五？謂眼、色

【現代漢語翻譯】現代漢語譯本：隨後五蘊產生是生，五蘊成熟是老，五蘊敗壞是死，思念恐懼是憂，慘痛難忍是悲，各種逼迫是苦，勞累煩躁是惱。又顛倒真實為虛妄，以邪見為正見，因為沒有智慧，所以叫做無明（avidyā）。行為有三種，即福行、非福行、無相行。行福行得到福行智，行非福行得到非福行智，行無相行得到無相行智。像這樣乃至老、死、憂、悲、苦、惱。這十二緣（dvādaśāṅga-pratītyasamutpāda）各自有因、有果、非常、非斷、非有為、不離有為、非心法、非盡法、非滅法，本來就存在，所生之法相續不斷。譬如江河，流水不停歇。」

這時，慈氏菩薩（Maitreya Bodhisattva）又告訴舍利子（Śāriputra）說：「這十二緣又以四種因緣增長，即無明（avidyā）、愛（tṛṣṇā）、業（karma）、識（vijñāna）等。識（vijñāna）的種子以自性為因，以業（karma）為地，以無明（avidyā）、愛（tṛṣṇā）、煩惱覆蓋，識（vijñāna）的種子才得以發生。業（karma）與識（vijñāna）為地，愛（tṛṣṇā）與識（vijñāna）為滋潤，無明（avidyā）覆蓋，識（vijñāna）才能成就。業（karma）不會想：『我能給識（vijñāna）種子做地。』愛（tṛṣṇā）也不會想：『我能給識（vijñāna）種子做滋潤。』無明（avidyā）也不會想：『我能給識（vijñāna）種子做覆蓋。』因為這些因緣，識（vijñāna）的種子才能成就。識（vijñāna）也不會想：『我從眾多因緣而生。』再次，業（karma）作為識（vijñāna）的地，愛（tṛṣṇā）作為滋潤，無明（avidyā）覆蓋，種子才得以產生，在母親的胎中形成名色（nāmarūpa）的嫩芽。這名色（nāmarūpa）的嫩芽不是自己產生，不是由他產生，不是自己與他共同產生，也不是自在天（Īśvara）所生，也不是時間變化所生，也不是從本來就有的地方產生，也不是沒有因緣而生。這個法實際上是從父母、眾多因緣和合而產生。然而這名色（nāmarūpa）的嫩芽本來沒有主宰，也沒有取捨，自性的因緣就像虛空幻化一樣。

「再次，眼識（cakṣur-vijñāna）所生有五種因緣。哪五種？即眼（cakṣu）、色（rūpa）

【English Translation】 English version: Subsequently, the arising of the five aggregates (skandha) is birth; the maturing of the aggregates is aging; the decay of those aggregates is death; thinking with fear is sorrow; intense anguish is grief; various oppressions are suffering; toil and disturbance are vexation. Furthermore, it reverses truth into falsehood, taking wrong views as right views. Because of this lack of wisdom, it is called ignorance (avidyā). There are three kinds of actions (karma): meritorious actions, non-meritorious actions, and formless actions. Performing meritorious actions results in wisdom of meritorious actions; performing non-meritorious actions results in wisdom of non-meritorious actions; performing formless actions results in wisdom of formless actions. Thus, even up to old age, death, sorrow, grief, suffering, and vexation. Each of these twelve links (dvādaśāṅga-pratītyasamutpāda) has its own cause and effect, is neither permanent nor discontinuous, is neither conditioned nor separate from conditioned things, is neither a mental phenomenon nor a phenomenon of exhaustion, nor a phenomenon of cessation, but exists inherently from the beginning, and the arising of phenomena is continuous like a river flowing without ceasing.」

At that time, Maitreya Bodhisattva further said to Śāriputra: 「These twelve links are further increased by four conditions, namely ignorance (avidyā), craving (tṛṣṇā), action (karma), and consciousness (vijñāna), etc. The seed of consciousness (vijñāna) takes its own nature as the cause, action (karma) as the ground, and is covered by ignorance (avidyā), craving (tṛṣṇā), and afflictions, so that the seed of consciousness (vijñāna) can arise. Action (karma) and consciousness (vijñāna) serve as the ground, craving (tṛṣṇā) and consciousness (vijñāna) serve as nourishment, and ignorance (avidyā) covers it, so that consciousness (vijñāna) can be accomplished. Action (karma) does not think: 『I can serve as the ground for the seed of consciousness (vijñāna).』 Craving (tṛṣṇā) also does not think: 『I can serve as nourishment for the seed of consciousness (vijñāna).』 Ignorance (avidyā) also does not think: 『I can serve as a covering for the seed of consciousness (vijñāna).』 Because of these conditions, the seed of consciousness (vijñāna) can be accomplished. Consciousness (vijñāna) also does not think: 『I arise from many conditions.』 Furthermore, action (karma) serves as the ground for consciousness (vijñāna), craving (tṛṣṇā) serves as nourishment, and ignorance (avidyā) covers it, so that the seed can be produced, forming the sprout of name and form (nāmarūpa) in the mother's womb. This sprout of name and form (nāmarūpa) is not self-produced, not produced by others, not produced jointly by self and others, not produced by Īśvara, not produced by the transformation of time, not produced from what was originally there, and not produced without cause. This dharma is actually produced from parents and the combination of many conditions. However, this sprout of name and form (nāmarūpa) originally has no master, nor does it have acceptance or rejection; the conditions of its nature are like illusions in empty space.

「Furthermore, the arising of eye-consciousness (cakṣur-vijñāna) has five causes. What are the five? They are the eye (cakṣu), form (rūpa),

、明照、虛空、意念。以此五緣而生眼識。以眼為所住，以色為所著，以明得觀照，以虛空得無礙，是故意念起諸為作，以是緣故眼識得生。若眼、色、明照、虛空、意念等緣不和合，眼識不生。然眼不作念：『我能為眼識所住。』色亦不作念：『我能令識之所著。』明亦不作念：『我能令識得觀照。』空亦不作念：『我能令識無障礙。』意亦不作念：『我能令識起為作。』識亦不作念：『我能從眾緣生。』然眼識實從眾緣和合而生。如是諸根次第所生，皆亦如是。

「複次，無有法從今世至後世，但以業果、因緣、妄想所生。又如明鏡照面，面現鏡中，實無面入鏡內，由妄想、因緣而顯現故。又如滿月高處虛空，去地四萬二千由旬，影現眾水。非月沒彼而生此水，亦由妄想、因緣故現。又如取火，得薪即燃，薪盡即滅。」

「複次舍利子！無有眾生從此世至後世，亦非後世至此世，但以業結成識種子，處處得生。托母胎藏生名色芽。此因緣法本來、無主、無我、無取、無舍，如虛空、如幻化、無有實法，而善惡之業報應不亡。

「又十二緣復以五事說。何等為五？謂無常、不斷、無滅、少因多果、相似。云何無常？謂此蘊滅，彼蘊生。滅即非生，生即非滅。生滅異故，故名無常。云何不斷？謂如

【現代漢語翻譯】現代漢語譯本：眼、光照、虛空、意念。憑藉這五種條件，產生了眼識。以眼睛作為住所，以顏色作為依附，憑藉光照得以觀察，憑藉虛空得以無礙，因此意念產生各種作為，因為這個緣故，眼識得以產生。如果眼睛、顏色、光照、虛空、意念等條件不和合，眼識就不會產生。然而，眼睛不會想：『我能作為眼識的住所。』顏色也不會想：『我能讓識依附。』光照也不會想：『我能讓識得以觀察。』虛空也不會想：『我能讓識沒有障礙。』意念也不會想：『我能讓識產生作為。』識也不會想：『我能從眾多條件中產生。』然而，眼識確實是從眾多條件和合而產生的。像這樣，各種根依次產生的，都也是這樣。

再次，沒有法從今世到後世，只是憑藉業果、因緣、妄想所生。又如明亮的鏡子照著臉，臉顯現在鏡中，實際上沒有臉進入鏡內，由於妄想、因緣而顯現的緣故。又如滿月在高處的虛空，距離地面四萬二千由旬（yóu xún，古印度長度單位），影子顯現在各種水中。不是月亮沒入那裡而生於此水，也是由於妄想、因緣而顯現。

再次，舍利子（Shè lì zǐ，佛陀的十大弟子之一）！沒有眾生從此世到後世，也不是後世到此世，只是憑藉業結成識的種子，處處得以產生。依託母親的胎藏，產生名為色（sè，物質）的萌芽。這個因緣法本來就是無主、無我、無取、無舍的，如虛空、如幻化，沒有實在的法，而善惡的業報應不會消失。

再次，十二緣起可以用五件事來說明。是哪五件？就是無常、不斷、無滅、少因多果、相似。什麼是無常？就是這個蘊（yùn，構成個體的要素）滅，那個蘊生。滅就不是生，生就不是滅。生滅不同，所以叫做無常。什麼是不斷？比如

【English Translation】 English version: Eye, light, space, and thought. With these five conditions, eye-consciousness arises. The eye serves as the dwelling place, color serves as the attachment, light enables observation, space enables unobstructedness, and thus thought generates various actions. For this reason, eye-consciousness arises. If the conditions of eye, color, light, space, and thought do not come together, eye-consciousness will not arise. However, the eye does not think: 'I can serve as the dwelling place for eye-consciousness.' Color does not think: 'I can cause consciousness to be attached.' Light does not think: 'I can enable consciousness to observe.' Space does not think: 'I can enable consciousness to be unobstructed.' Thought does not think: 'I can cause consciousness to generate actions.' Consciousness also does not think: 'I can arise from numerous conditions.' Yet, eye-consciousness truly arises from the coming together of numerous conditions. Likewise, all the roots that arise in sequence are also like this.

Furthermore, no dharma (dharma, law/teachings) passes from this life to the next, but it is born of karma (karma, action and its consequences), conditions, and delusion. It is like a bright mirror reflecting a face; the face appears in the mirror, but in reality, no face enters the mirror. It appears due to delusion and conditions. It is like the full moon high in the sky, forty-two thousand yojanas (yojana, an ancient Indian unit of distance) from the earth, its reflection appears in various waters. It is not that the moon has sunk there and been born in this water; it appears due to delusion and conditions.

Furthermore, Shariputra (Śāriputra, one of the Buddha's ten principal disciples)! No sentient being passes from this life to the next, nor from the next life to this life, but karma binds to form the seed of consciousness, which is born everywhere. Relying on the mother's womb, it gives rise to the sprout called name and form (nāmarūpa, mind and body). This law of conditionality is originally without a master, without self, without taking, without giving up, like empty space, like an illusion, without any real dharma, yet the karmic retribution of good and evil does not vanish.

Furthermore, the twelve links of dependent origination can be explained in terms of five aspects. What are the five? They are impermanence, continuity, non-cessation, small cause with great effect, and similarity. What is impermanence? It is that this skandha (skandha, aggregates of existence) ceases, and that skandha arises. Cessation is not arising, and arising is not cessation. Because arising and ceasing are different, it is called impermanence. What is continuity? It is like

秤高下，此滅彼生，故云不斷。云何不滅？謂眾生界所作因業皆不滅故。云何少因多果？謂凡所造因亦如事田，專心勤力故，獲果廣多。云何相似？謂所造因業不獲異報，故云相似。

「複次舍利子！如佛所說：『若有能觀十二因緣者，名為正觀正智慧。』云何正觀正智慧？謂觀過去、未來、現在三世所生，不作有無之想，來無所從、去無所至。若沙門、婆羅門及世間人能觀是法不生、不滅、無作、無為、無取、無舍、不顛倒、寂靜、止息、無性，若能如是見法，寂靜了知，無病，無瘡，如眴息間我見即除。如斷多羅樹頭，不復更生。是得不生滅法。舍利子！是人獲法忍具足，如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊當爲授阿耨多羅三藐三菩提記。」

爾時慈氏菩薩說是法已，尊者舍利子，及天、人、阿修羅、乾闥婆等，歡喜信受，頂禮而退。

大乘舍黎娑擔摩經

【現代漢語翻譯】現代漢語譯本衡量高低，此（指因）滅彼（指果）生，所以說不斷。為什麼說不滅？因為眾生界所造作的因業都不會消滅。為什麼說少因多果？因為凡是所造的因就像在田地裡耕作一樣，專心勤奮努力，所以獲得的果報廣大眾多。為什麼說相似？因為所造的因業不會獲得不同的果報，所以說相似。

『再者，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如佛所說：『若有人能觀察十二因緣者，就稱為正確的觀察和正確的智慧。』什麼是正確的觀察和正確的智慧？就是觀察過去、未來、現在三世所生之法，不作有或無的念想，來沒有從哪裡來，去沒有到哪裡去。如果沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）以及世間人能夠觀察此法不生、不滅、無作、無為、無取、無舍、不顛倒、寂靜、止息、無性，如果能夠像這樣見到法，寂靜了知，沒有病，沒有瘡，就像一瞬間眨眼的時間，我見（認為有『我』的錯誤觀念）立即消除。就像砍斷多羅樹的樹頭，不再重新生長。這就是得到了不生不滅之法。舍利子（Śāriputra）！這個人獲得法忍具足，如來（Tathāgata，佛的稱號之一，意為『如實而來者』）、應供（Arhat，阿羅漢，值得受人供養者）、正等正覺（Sammasaṃbuddha，完全覺悟者）、明行足（Vidyācaraṇasaṃpanna，具有智慧和德行者）、善逝（Sugata，以正道到達涅槃者）、世間解（Lokavidū，瞭解世間一切事理者）、無上士（Anuttara，無與倫比者）、調御丈夫（Puruṣadamyasārathi，善於調伏眾生者）、天人師（Śāstā devamanuṣyāṇāṃ，天人和人類的導師）、佛（Buddha，覺悟者）、世尊（Bhagavat，受人尊敬者）應當為他授阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的記別。』

當時慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）說完此法后，尊者舍利子（Śāriputra），以及天、人、阿修羅（Asura，一種神道生物）、乾闥婆（Gandharva，一種天神）等，歡喜信受，頂禮後退下。

大乘舍黎娑擔摩經

【English Translation】 English version To weigh high and low, this (referring to cause) ceases and that (referring to effect) arises, therefore it is said to be continuous. Why is it said to be non-ceasing? Because the karmic actions created by sentient beings do not cease. Why is it said that a small cause leads to a great effect? Because all causes created are like working in a field, with focused and diligent effort, resulting in vast and numerous rewards. Why is it said to be similar? Because the karmic actions created do not receive different retributions, therefore it is said to be similar.

『Furthermore, Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom)! As the Buddha said: 『If one can contemplate the Twelve Nidānas (Twelve Links of Dependent Origination), it is called correct contemplation and correct wisdom.』 What is correct contemplation and correct wisdom? It is to contemplate the phenomena arising in the past, future, and present three times, without conceiving of existence or non-existence, coming from nowhere and going nowhere. If Śrāmaṇas (wandering ascetics), Brāhmaṇas (priests), and worldly people can contemplate this Dharma (teachings) as unborn, unceasing, uncreated, unconditioned, ungrasping, unabandoning, non-inverted, tranquil, ceased, and without inherent nature, if they can see the Dharma in this way, understanding it tranquilly, without illness, without sores, like the blink of an eye, the view of self (the mistaken notion of a permanent 『I』) is immediately eliminated. It is like cutting off the top of a Tala tree, which will not grow again. This is attaining the Dharma of non-birth and non-death. Śāriputra! This person obtains the perfection of Dharma-kṣānti (acceptance of the Dharma), and the Tathāgata (one of the titles of the Buddha, meaning 『the one who has thus come』), Arhat (worthy of offerings), Sammasaṃbuddha (fully enlightened one), Vidyācaraṇasaṃpanna (endowed with wisdom and conduct), Sugata (well-gone, having gone to Nirvana), Lokavidū (knower of the world), Anuttara (unexcelled one), Puruṣadamyasārathi (tamer of men), Śāstā devamanuṣyāṇāṃ (teacher of gods and humans), Buddha (enlightened one), Bhagavat (blessed one) shall bestow upon him the prediction of Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment).』

At that time, after Maitreya Bodhisattva (the future Buddha) spoke this Dharma, Venerable Śāriputra, and the Devas (gods), humans, Asuras (demigods), Gandharvas (celestial musicians), and others, rejoiced, believed, and respectfully bowed before departing.

Mahayana Śārisaddharma Sūtra