T16n0712佛說大乘稻芉經
大正藏第 16 冊 No. 0712 佛說大乘稻[〹/干]經
No. 712 [Nos. 708-711]
佛說大乘稻芉經
如是我聞：
一時，薄伽梵住王舍城耆阇崛山，與大比丘眾千二百五十人，及諸菩薩摩訶薩俱。
爾時具壽舍利子往彌勒菩薩摩訶薩經行之處，到已，共相慰問，俱坐盤陀石上。是時具壽舍利子向彌勒菩薩摩訶薩作如是言：「彌勒！今日世尊觀見稻芉，告諸比丘作如是說：『諸比丘！若見因緣，彼即見法；若見於法，即能見佛。』作是語已，默然無言。彌勒！善逝何故作如是說？其事云何？何者因緣？何者是法？何者是佛？云何見因緣即能見法？云何見法即能見佛？」
作是語已，彌勒菩薩摩訶薩答具壽舍利子言：「今佛、法王、正遍知告諸比丘：『若見因緣，即能見法；若見於法，即能見佛。』者，此中何者是因緣？言因緣者，此有故彼有，此生故彼生。所謂無明緣行，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、愁嘆、苦、憂、惱而得生起；如是唯生純極大苦之聚。此中無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六入滅，六入滅故觸滅，觸滅故受滅，受滅故愛滅，
【現代漢語翻譯】 現代漢語譯本 佛說大乘稻[〹/干]經
佛說大乘稻芉經
如是我聞：
一時，薄伽梵（Bhagavan，世尊）住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與一千二百五十位大比丘眾，以及諸位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在一起。
當時，具壽舍利子（Śāriputra）前往彌勒菩薩摩訶薩（Maitreya Bodhisattva-mahāsattva）經行的地方，到達后，互相慰問，一同坐在盤陀石上。這時，具壽舍利子對彌勒菩薩摩訶薩說：『彌勒！今天世尊（Śākyamuni）觀見稻芉，告訴眾比丘這樣說：『諸位比丘！如果見到因緣，那就是見到法；如果見到法，就能見到佛。』說完這些話后，便沉默不語。彌勒！善逝（Sugata，如來）為什麼這樣說？這件事是怎樣的？什麼是因緣？什麼是法？什麼是佛？怎樣見到因緣就能見到法？怎樣見到法就能見到佛？』
說完這些話后，彌勒菩薩摩訶薩回答具壽舍利子說：『現在佛、法王、正遍知（Sammasambuddha，正等覺者）告訴眾比丘：『如果見到因緣，就能見到法；如果見到法，就能見到佛。』那麼，這裡什麼是因緣呢？所說的因緣，是指此有故彼有，此生故彼生。也就是無明緣行，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、愁嘆、苦、憂、惱而生起；這樣就唯有純粹極大的痛苦聚集。這裡，無明滅則行滅，行滅則識滅，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，
【English Translation】 English version The Buddha Speaks the Great Vehicle Rice Seedling Sutra
The Buddha Speaks the Great Vehicle Rice Sprout Sutra
Thus have I heard:
At one time, the Bhagavan (Blessed One) was dwelling in Rājagṛha (Rajgir), at Gṛdhrakūṭa (Vulture Peak), together with a great assembly of twelve hundred and fifty Bhikshus (monks), and also with many Bodhisattva-mahāsattvas (great Bodhisattvas).
At that time, the Venerable Śāriputra (Sariputta) went to the place where the Bodhisattva-mahāsattva Maitreya (Metteyya) was walking, and having arrived, they greeted each other and sat together on a stone slab. Then, the Venerable Śāriputra said to the Bodhisattva-mahāsattva Maitreya: 'Maitreya! Today, the World Honored One (Śākyamuni) saw a rice sprout and told the Bhikshus, saying: 『O Bhikshus! If one sees dependent origination, then one sees the Dharma; if one sees the Dharma, then one can see the Buddha.』 Having spoken these words, he remained silent. Maitreya! Why did the Sugata (Tathagata) say this? What is the matter? What is dependent origination? What is the Dharma? What is the Buddha? How does seeing dependent origination enable one to see the Dharma? How does seeing the Dharma enable one to see the Buddha?』
Having spoken these words, the Bodhisattva-mahāsattva Maitreya replied to the Venerable Śāriputra, saying: 'Now, the Buddha, the Dharma King, the Sammasambuddha (Perfectly Enlightened One) tells the Bhikshus: 『If one sees dependent origination, then one can see the Dharma; if one sees the Dharma, then one can see the Buddha.』 Then, what is dependent origination here? What is meant by dependent origination is that when this exists, that exists; when this arises, that arises. That is, ignorance conditions volitional formations; volitional formations condition 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 and death, sorrow, lamentation, suffering, grief, and despair arise; thus, only a mass of pure, great suffering arises. Here, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases;
愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死、愁嘆、苦、憂、惱得滅；如是唯滅純極大苦之聚。此是世尊所說因緣之法。
「何者是法？所謂八聖道支：正見、正思惟、正語、正業、正命、正精進、正念、正定。此是八聖道，果及涅槃。世尊所說，名之為法。
「何者是佛？所謂知一切法者，名之為佛，以彼慧眼及法身能見作菩提、學無學法故。
「云何見因緣？如佛所說，若能見因緣之法，常、無壽、離壽、如實性、無錯謬性、無生、無起、無作、無為、無障礙、無境界、寂靜、無畏、無侵奪、不寂靜相者是也。若能如是，於法亦見常、無壽、離壽、如實性、無錯謬性、無生、無起、無作、無為、無障礙、無境界、寂靜、無畏、無侵奪、不寂靜相者，得正智故，能悟勝法，以無上法身而見於佛。」
問曰：「何故名因緣？」
答曰：「有因有緣名為因緣，非無因無緣故，是故名為因緣之法。世尊略說因緣之相，彼緣生果。如來出現若不出現，法性常住，乃至法性、法住性、法定性、與因緣相應性、真如性、無錯謬性、無變異性、真實性、實際性、不虛妄性、不顛倒性等，作如是說。此因緣法以其二種而得生起。云何為二？所謂因相應、緣相應。彼復有二，謂外及內。
【現代漢語翻譯】 現代漢語譯本 愛（渴愛，Tanha）滅盡，所以取（執取，Upadana）滅盡；取滅盡，所以有（存在，Bhava）滅盡；有滅盡，所以生（Jati）滅盡；生滅盡，所以老死、愁嘆、苦、憂、惱也滅盡；這樣就唯有純粹極大的痛苦之聚集滅盡。這是世尊（Bhagavan）所說的因緣之法（Paticcasamuppada）。 『什麼是法（Dharma）？』 所謂八聖道支（Arya Astangika Marga）：正見（Samma ditthi）、正思惟（Samma sankappa）、正語（Samma vaca）、正業（Samma kammanta）、正命（Samma ajiva）、正精進（Samma vayama）、正念（Samma sati）、正定（Samma samadhi）。這就是八聖道，果以及涅槃（Nirvana）。世尊所說，名為法。 『什麼是佛（Buddha）？』 所謂知曉一切法者，名為佛，因為他以慧眼（Prajna-caksu）及法身（Dharmakaya）能見證菩提（Bodhi）、有學（Sekha）和無學（Asekha）之法。 『如何見因緣？』 如佛所說，若能見因緣之法，是常（Nicca）、無壽（Ayu-rahita）、離壽（Ayu-vippayutta）、如實性（Tathata）、無錯謬性（Avitathata）、無生（Ajata）、無起（Abhuta）、無作（Akrta）、無為（Asankhata）、無障礙（Anavarana）、無境界（Agocara）、寂靜（Santa）、無畏（Abhaya）、無侵奪（Anupadruta）、不寂靜相（Asanta-laksana）者。若能如此，於法亦見常、無壽、離壽、如實性、無錯謬性、無生、無起、無作、無為、無障礙、無境界、寂靜、無畏、無侵奪、不寂靜相者，得正智（Samyak-jnana）故，能悟勝法，以無上法身而見於佛。 問：『為何名為因緣？』 答：『有因有緣名為因緣，非無因無緣，所以名為因緣之法。世尊略說因緣之相，彼緣生果。如來（Tathagata）出現若不出現，法性常住，乃至法性、法住性、法定性、與因緣相應性、真如性（Tathata）、無錯謬性、無變異性、真實性、實際性、不虛妄性、不顛倒性等，作如是說。此因緣法以其二種而得生起。云何為二？所謂因相應、緣相應。彼復有二，謂外及內。
【English Translation】 English version With the cessation of craving (Tanha) comes the cessation of grasping (Upadana); with the cessation of grasping comes the cessation of becoming (Bhava); with the cessation of becoming comes the cessation of birth (Jati); with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease; thus, there is the cessation of this entire mass of suffering. This is the law of dependent origination (Paticcasamuppada) spoken by the Blessed One (Bhagavan). 『What is the Dharma?』 It is the Noble Eightfold Path (Arya Astangika Marga): right view (Samma ditthi), right thought (Samma sankappa), right speech (Samma vaca), right action (Samma kammanta), right livelihood (Samma ajiva), right effort (Samma vayama), right mindfulness (Samma sati), right concentration (Samma samadhi). This is the Noble Eightfold Path, its fruit, and Nirvana (Nirvana). What the Blessed One has spoken is called the Dharma. 『What is the Buddha?』 He who knows all dharmas is called the Buddha, because with his wisdom-eye (Prajna-caksu) and Dharma-body (Dharmakaya), he can see Bodhi (Bodhi), the paths of the learner (Sekha) and the adept (Asekha).』 『How does one see dependent origination?』 As the Buddha said, if one can see the law of dependent origination as permanent (Nicca), without life-span (Ayu-rahita), separated from life-span (Ayu-vippayutta), as suchness (Tathata), as non-erroneousness (Avitathata), as unborn (Ajata), as unoriginated (Abhuta), as unmade (Akrta), as unconditioned (Asankhata), as unobstructed (Anavarana), as without boundary (Agocara), as tranquil (Santa), as fearless (Abhaya), as unassailable (Anupadruta), and as not having the characteristic of tranquility (Asanta-laksana). If one can see the Dharma in this way, as permanent, without life-span, separated from life-span, as suchness, as non-erroneousness, as unborn, as unoriginated, as unmade, as unconditioned, as unobstructed, as without boundary, as tranquil, as fearless, as unassailable, and as not having the characteristic of tranquility, then, having attained right knowledge (Samyak-jnana), one can awaken to the supreme Dharma and see the Buddha with the unsurpassed Dharma-body.』 Question: 『Why is it called dependent origination?』 Answer: 『Having a cause and a condition is called dependent origination, not without cause and without condition; therefore, it is called the law of dependent origination. The Blessed One briefly spoke of the characteristics of dependent origination, that from conditions, results arise. Whether the Tathagata (Tathagata) appears or does not appear, the nature of Dharma abides, even the nature of Dharma, the abiding nature of Dharma, the fixed nature of Dharma, the corresponding nature with dependent origination, suchness (Tathata), non-erroneousness, non-variability, truthfulness, actuality, non-falsity, non-perversity, etc., thus he speaks. This law of dependent origination arises from two things. What are the two? They are corresponding to cause and corresponding to condition. These again are of two kinds, namely, external and internal.』
「此中何者是外因緣法因相應？所謂從種生芽，從芽生葉，從葉生莖，從莖生節，從節生穗，從穗生花，從花生實。若無有種，芽即不生；乃至若無有花，實亦不生。有種，芽生；如是有花，實亦得生。彼種亦不作是念：『我能生芽。』芽亦不作是念：『我從種生。』乃至花亦不作是念：『我能生實。』實亦不作是念：『我從花生。』雖然，有種故，而芽得生；如是有花故，實即而能成就。應如是觀外因緣法因相應義。
「應云何觀外因緣法緣相應義？謂六界和合故。以何六界和合？所謂地、水、火、風、空、時界等和合，外因緣法而得生起。應如是觀外因緣法緣相應義。地界者，能持于種。水界者，潤漬于種。火界者，能暖于種。風界者，動搖于種。空界者，不障于種。時則能變種子。若無此眾緣，種則不能而生於芽。若外地界無不具足，如是乃至水、火、風、空、時等無不具足，一切和合，種子滅時而芽得生，此中地界不作是念：『我能任持種子。』如是水界亦不作是念：『我能潤漬于種。』火界亦不作是念：『我能暖于種子。』風界亦不作是念：『我能動搖于種。』空界亦不作是念：『我能不障于種。』時亦不作是念：『我能變于種子。』種子亦不作是念：『我能生芽。』芽亦不作是念：『我今從此眾
【現代漢語翻譯】 現代漢語譯本 『這裡面什麼是與外因緣法因相應的呢？就是說從種子生出嫩芽，從嫩芽生出葉子，從葉子生出莖，從莖生出節，從節生出穗，從穗開出花，從花結成果實。如果沒有種子，嫩芽就不會生長；乃至如果沒有花，果實也不會結出。有了種子，嫩芽就會生長；同樣有了花，果實就能結成。那種子也不會這樣想：『我能生出嫩芽。』嫩芽也不會這樣想：『我從種子生出。』乃至花也不會這樣想：『我能結成果實。』果實也不會這樣想：『我從花生出。』雖然如此，因為有種子，所以嫩芽得以生長；同樣因為有花，所以果實就能成就。應當這樣觀察外因緣法因相應的意義。 『應當如何觀察外因緣法緣相應的意義呢？就是說六界（地、水、火、風、空、時）和合的緣故。以哪六界和合呢？就是說地界、水界、火界、風界、空界、時界等和合，外因緣法才能生起。應當這樣觀察外因緣法緣相應的意義。地界，能夠承持種子。水界，能夠潤澤種子。火界，能夠溫暖種子。風界，能夠搖動種子。空界，不會阻礙種子。時間則能夠變化種子。如果沒有這些眾多的因緣，種子就不能生長出嫩芽。如果外在地界沒有不具足，像這樣乃至水、火、風、空、時等沒有不具足，一切和合，種子滅去的時候嫩芽才能生長，這其中地界不會這樣想：『我能任持種子。』像這樣水界也不會這樣想：『我能潤澤種子。』火界也不會這樣想：『我能溫暖種子。』風界也不會這樣想：『我能搖動種子。』空界也不會這樣想：『我能不阻礙種子。』時間也不會這樣想：『我能變化種子。』種子也不會這樣想：『我能生出嫩芽。』嫩芽也不會這樣想：『我現在從此眾
【English Translation】 English version 『Among these, what is corresponding to the external causal condition of cause? It is said that from a seed sprouts a shoot, from a shoot grows a leaf, from a leaf grows a stem, from a stem grows a node, from a node grows an ear, from an ear grows a flower, and from a flower grows a fruit. If there is no seed, a shoot will not grow; even if there is no flower, a fruit will not grow. With a seed, a shoot grows; likewise, with a flower, a fruit can be produced. That seed does not think, 『I can produce a shoot.』 The shoot does not think, 『I am produced from a seed.』 Even the flower does not think, 『I can produce a fruit.』 The fruit does not think, 『I am produced from a flower.』 Nevertheless, because there is a seed, the shoot can grow; likewise, because there is a flower, the fruit can be accomplished. One should observe the meaning of the external causal condition of cause in this way. 『How should one observe the meaning of the external causal condition of condition? It is because of the combination of the six elements. What six elements combine? It is said that the earth element, water element, fire element, wind element, space element, and time element combine, and the external causal condition can arise. One should observe the meaning of the external causal condition of condition in this way. The earth element can support the seed. The water element can moisten the seed. The fire element can warm the seed. The wind element can move the seed. The space element does not obstruct the seed. Time can transform the seed. If there are not these many conditions, the seed cannot sprout. If the external earth element is not complete, and so on, even the water, fire, wind, space, and time elements are all complete, and everything combines, when the seed ceases, the shoot can grow. Among these, the earth element does not think, 『I can support the seed.』 Likewise, the water element does not think, 『I can moisten the seed.』 The fire element does not think, 『I can warm the seed.』 The wind element does not think, 『I can move the seed.』 The space element does not think, 『I do not obstruct the seed.』 Time does not think, 『I can transform the seed.』 The seed does not think, 『I can produce a shoot.』 The shoot does not think, 『I now from these many』
緣而生。』雖然有此眾緣，而種滅時芽即得生，如是有花之時，實即得生。彼芽亦非自作，亦非他作，非自他俱作，非自在作，亦非時變，非自性生，亦非無因而生。雖然，地、水、火、風、空、時界等和合，種滅之時而芽得生。是故應如是觀外因緣法緣相應義。
「應以五種觀彼外因緣法。何等為五？不常，不斷，不移，從於小因而生大果，與彼相似。云何不常？為芽與種各別異故。彼芽非種，非種壞時而芽得生；亦非不滅而得生起。種壞之時而芽得生，是故不常。云何不斷？非過去種壞而生於芽；亦非不滅而得生起；種子亦壞，當爾之時如秤高下而芽得生，是故不斷。云何不移？芽與種別。芽非種故，是故不移。云何小因而生大果？從小種子而生大果，是故從於小因而生大果。云何與彼相似？如所植種生彼果故，是故與彼相似。是以五種觀外因緣之法。
「如是，內因緣法亦以二種而得生起。云何為二？所謂因相應、緣相應。何者是內因緣法因相應義？所謂始從無明緣行，乃至生緣老死。若無明不生，行亦不有；乃至若無有生，老死非有。如是有無明故，行乃得生；乃至有生故，老死得有。無明亦不作是念：『我能生行。』行亦不作是念：『我從無明而生。』乃至生亦不作是念：『我能生於老死。』
【現代漢語翻譯】 現代漢語譯本 『緣而生。』雖然有這些眾多的因緣，但種子滅去時，嫩芽就能生長出來，如同有了花朵的時候，果實就能生長出來。這嫩芽也不是自己產生的，也不是由其他事物產生的，不是自己和其他事物共同產生的，不是自在天產生的，也不是時節變化產生的，不是自性產生的，也不是無緣無故產生的。雖然如此，但當地、水、火、風、空間、時間等要素和諧地結合在一起時，種子滅去的時候，嫩芽就能生長出來。因此，應該這樣觀察外在因緣法的因緣相應之義。
『應該用五種方式來觀察那外在的因緣法。哪五種呢？不恒常，不間斷，不轉移，從小因而生大果，與因相似。』什麼是不恒常呢？因為嫩芽和種子各自不同。這嫩芽不是種子，不是種子壞滅的時候嫩芽才得以生長；也不是種子沒有壞滅的時候嫩芽就能生長。種子壞滅的時候嫩芽才得以生長，所以是不恒常的。什麼是不間斷呢？不是過去的種子壞滅了就生出嫩芽；也不是種子沒有壞滅就生出嫩芽；種子壞滅，就在那個時候，就像天平一樣，種子低下去，嫩芽就升起來，所以是不間斷的。什麼是不可轉移呢？嫩芽和種子是不同的。嫩芽不是種子，所以是不可轉移的。什麼是從小因而生大果呢？從小的種子生長出大的果實，所以是從小因而生大果。什麼是與因相似呢？因為種植什麼種子就生長出什麼果實，所以是與因相似。因此，用這五種方式來觀察外在因緣之法。
『像這樣，內在的因緣法也通過兩種方式而生起。哪兩種呢？就是因相應、緣相應。』什麼是內在因緣法的因相應之義呢？就是從無明（ignorance）緣起行（action），乃至生（birth）緣起老死（old age and death）。如果無明不生起，行也不會有；乃至如果沒有生，老死也不會有。像這樣，因為有無明，所以行才能生起；乃至因為有生，所以老死才能有。無明也不會這樣想：『我能生起行。』行也不會這樣想：『我從無明而生。』乃至生也不會這樣想：『我能生起老死。』
【English Translation】 English version 『Arising from conditions.』 Although there are these many conditions, when the seed perishes, the sprout can grow, just as when there are flowers, the fruit can grow. This sprout is not self-made, nor made by others, nor made by both self and others, nor made by Īśvara (自在, the Lord), nor by time's change, nor born of its own nature, nor born without a cause. Although this is so, when earth, water, fire, wind, space, time, and other elements harmoniously combine, when the seed perishes, the sprout can grow. Therefore, one should observe the meaning of the correspondence of external causal conditions in this way.
『One should observe that external causal condition Dharma (法, the teachings) with five aspects. What are the five? Impermanent, non-ceasing, non-transferring, great fruit arising from a small cause, and similar to the cause.』 What is impermanent? Because the sprout and the seed are different from each other. That sprout is not the seed, and the sprout does not grow when the seed perishes; nor does it arise when the seed does not perish. The sprout grows when the seed perishes, therefore it is impermanent. What is non-ceasing? The sprout does not arise when the past seed has perished; nor does it arise when the seed has not perished; when the seed perishes, at that time, like the rise and fall of a scale, the sprout arises, therefore it is non-ceasing. What is non-transferring? The sprout and the seed are different. The sprout is not the seed, therefore it is non-transferring. What is great fruit arising from a small cause? A large fruit grows from a small seed, therefore it is a great fruit arising from a small cause. What is similar to the cause? Because the fruit that grows is like the seed that was planted, therefore it is similar to the cause. Therefore, one observes the Dharma of external causal conditions with these five aspects.
『In this way, internal causal condition Dharma also arises through two aspects. What are the two? They are causal correspondence and conditional correspondence.』 What is the meaning of causal correspondence in internal causal condition Dharma? It is what begins with ignorance (無明, avidyā) as the condition for action (行, saṃskāra), and extends to birth (生, jāti) as the condition for old age and death (老死, jarā-maraṇa). If ignorance does not arise, action will not exist; and if there is no birth, old age and death will not exist. In this way, because there is ignorance, action can arise; and because there is birth, old age and death can exist. Ignorance does not think, 『I can cause action to arise.』 Action does not think, 『I arise from ignorance.』 And birth does not think, 『I can cause old age and death to arise.』
老死亦不作是念：『我從生有。』雖然，有無明故行乃得生，如是有生故，老死得有。是故應如是觀內因緣法因相應義。
「應云何觀內因緣法緣相應事？為六界和合故。以何六界和合？所謂地、水、火、風、空、識界等和合故。應如是觀內因緣法緣相應事。何者是內因緣法地界之相？為此身中作堅硬者，名為地界。為令此身而聚集者，名為水界。能消身所食飲嚼啖者，名為火界。為此身中作內外出入息者，名為風界。為此身中作虛通者，名為空界。五識身相應及有漏意識，猶如束蘆，能成就此身名色芽者，名為識界。若無此眾緣，身則不生。若內地界無不具足，如是乃至水、火、風、空、識界等無不具足，一切和合，身即得生。彼地界亦不作是念：『我能而作身中堅硬之事。』水界亦不作是念：『我能為身而作聚集。』火界亦不作念：『我能而消身所食飲嚼啖之事。』風界亦不作念：『我能作內外出入息。』空界亦不作念：『我能而作身中虛通之事。』識界亦不作念：『我能成就此身名色之芽。』身亦不作是念：『我從此眾緣而生。』雖然，有此眾緣之時，身即得生。彼地界亦非是我，非是眾生，非命者，非生者，非儒童，非作者，非男，非女，非黃門，非自在，非我所，亦非余等。如是乃至水界、火界、風
【現代漢語翻譯】 現代漢語譯本 老死也不會這樣想：『我從出生而來。』雖然如此，因為有無明（avidyā，對實相的無知），所以行（saṃskāra，業力）得以產生，像這樣因為有生（jāti，出生），所以老死（jarā-maraṇa，衰老和死亡）才得以存在。因此，應該這樣觀察內在因緣法（hetu-pratyaya-dharma，因果法則）的因相應之義。
『應該如何觀察內在因緣法的緣相應之事？』是因為六界（ṣaṭ dhātu，六種元素）的和合。以哪六界和合？就是所謂的地界（pṛthivī-dhātu，地元素）、水界（āpas-dhātu，水元素）、火界（tejas-dhātu，火元素）、風界（vāyu-dhātu，風元素）、空界（ākāśa-dhātu，空元素）、識界（vijñāna-dhātu，識元素）等和合。應該這樣觀察內在因緣法的緣相應之事。什麼是內在因緣法中地界的相？就是這身體中作為堅硬的部分，名為地界。使這身體聚集的部分，名為水界。能消化身體所食用的食物的部分，名為火界。在這身體中作為內外呼吸的部分，名為風界。在這身體中作為虛空通暢的部分，名為空界。與五識身（pañca vijñāna kāya，五種感官意識）相應的以及有漏意識（sāsrava vijñāna，帶有煩惱的意識），猶如一束蘆葦，能成就這身體名色（nāma-rūpa，名和色，精神和物質）之芽的，名為識界。如果沒有這些眾緣，身體就不會產生。如果內在的地界沒有不具足，像這樣乃至水、火、風、空、識界等沒有不具足，一切和合，身體就得以產生。那地界也不會這樣想：『我能作為身體中堅硬之事。』水界也不會這樣想：『我能為身體而作聚集。』火界也不會這樣想：『我能消化身體所食用的食物。』風界也不會這樣想：『我能作為內外呼吸。』空界也不會這樣想：『我能作為身體中虛空通暢之事。』識界也不會這樣想：『我能成就這身體名色之芽。』身體也不會這樣想：『我從此眾緣而生。』雖然如此，有這些眾緣的時候，身體就得以產生。那地界也不是我（ātman，自我），不是眾生（sattva，有情），不是命者（jīva，生命），不是生者（jantu，生物），不是儒童（kumāra，童子），不是作者（kāraka，作者），不是男，不是女，不是黃門（paṇḍaka，太監），不是自在（īśvara，自在天），不是我所（mamakāra，我所擁有），也不是其他等等。像這樣乃至水界、火界、風
【English Translation】 English version Old age and death also do not arise with the thought: 『I come from birth.』 However, because of ignorance (avidyā), actions (saṃskāra) come into being, and as there is birth (jāti), old age and death (jarā-maraṇa) come to be. Therefore, one should contemplate in this way the meaning of the correspondence of causes in the internal conditioned arising (hetu-pratyaya-dharma).
『How should one contemplate the correspondence of conditions in the internal conditioned arising?』 It is because of the combination of the six elements (ṣaṭ dhātu). What six elements combine? They are the earth element (pṛthivī-dhātu), water element (āpas-dhātu), fire element (tejas-dhātu), wind element (vāyu-dhātu), space element (ākāśa-dhātu), and consciousness element (vijñāna-dhātu). One should contemplate in this way the correspondence of conditions in the internal conditioned arising. What is the characteristic of the earth element in the internal conditioned arising? That which is hard in this body is called the earth element. That which gathers this body together is called the water element. That which digests what the body eats, drinks, and chews is called the fire element. That which causes internal and external breathing in this body is called the wind element. That which makes emptiness and openness in this body is called the space element. The corresponding five aggregates of consciousness (pañca vijñāna kāya) and defiled consciousness (sāsrava vijñāna), like a bundle of reeds, which can accomplish the sprout of name and form (nāma-rūpa) of this body, is called the consciousness element. If there are not these conditions, the body will not arise. If the internal earth element is not complete, and so on, until the water, fire, wind, space, and consciousness elements are not complete, when all combine, the body arises. That earth element also does not think: 『I can make the hardness in the body.』 The water element also does not think: 『I can make the gathering for the body.』 The fire element also does not think: 『I can digest what the body eats, drinks, and chews.』 The wind element also does not think: 『I can make internal and external breathing.』 The space element also does not think: 『I can make the emptiness and openness in the body.』 The consciousness element also does not think: 『I can accomplish the sprout of name and form of this body.』 The body also does not think: 『I arise from these conditions.』 However, when there are these conditions, the body arises. That earth element is also not self (ātman), not a being (sattva), not a life (jīva), not a creature (jantu), not a youth (kumāra), not a doer (kāraka), not male, not female, not a eunuch (paṇḍaka), not a lord (īśvara), not what belongs to me (mamakāra), nor anything else. Likewise, until the water element, fire element, wind
界、空界、識界亦非是我，非是眾生，非命者，非生者，非儒童，非作者，非男，非女，非黃門，非自在，非我所，亦非余等。何者是無明？於此六界，起於一想、一合想、常想、堅牢想、不壞想、安樂想，眾生、命、生者、養育、士夫、人、儒童、作者、我、我所想等，及餘種種無知，此是無明。有無明故，于諸境界起貪、瞋、癡。于諸境界起貪、瞋、癡者，此是無明緣行；而於諸事能了別者，名之為識；與識俱生四取蘊者，此是名色；依名色諸根，名為六入；三法和合，名之為觸；覺受觸者，名之為受；于受貪著，名之為愛；增長愛者，名之為取；從取而生能生業者，名之為有；而從彼因所生之蘊，名之為生；生已，蘊成熟者，名之為老；老已，蘊滅壞者，名之為死；臨終之時，內具貪著及熱惱者，名之為愁；從愁而生諸言辭者，名之為嘆；五識身受苦者，名之為苦；作意意識受諸苦者，名之為憂；具如是等及隨煩惱者，名之為惱。大黑闇故，故名無明；造作故，名諸行；了別故，名識；相依故，名名色；為生門故，名六入；觸故，名觸；受故，名受；渴故，名愛；取故，名取；生後有故，名有；生蘊故，名生；蘊熟故，名老；蘊壞故，名死；愁故，名愁；嘆故，名嘆；惱身故，名苦；惱心故，名憂；煩惱故，名
【現代漢語翻譯】 現代漢語譯本 地界（Dhatu，構成身體的地大），水界（Apo-dhatu，構成身體的水大），火界（Tejo-dhatu，構成身體的火大），風界（Vayo-dhatu，構成身體的風大），空界（Akasa-dhatu，身體內的空間），識界（Vinnana-dhatu，意識）也不是我，不是眾生（Satta，有情），不是命者（Jiva，生命），不是生者（Jantu，生物），不是儒童（Puggala，補特伽羅，人），不是作者（Karaka，行為者），不是男，不是女，不是黃門（Pandaka，不男），不是自在（Issara，主宰），不是我所（Attaniya，屬於我的），也不是其他任何東西。什麼是無明（Avijja）？對於這六界，產生一種想法、一種結合的想法、常恒的想法、堅固的想法、不壞的想法、安樂的想法，以及眾生、命、生者、養育者、士夫（Purisa，丈夫）、人、儒童、作者、我、我所等的想法，以及其他種種無知，這就是無明。因為有無明，所以在各種境界中產生貪（Lobha）、瞋（Dosa）、癡（Moha）。 在各種境界中產生貪、瞋、癡，這就是無明緣行（Avijja-paccaya-sankhara）；對於各種事物能夠了別，這叫做識（Vinnana）；與識一同產生的四取蘊（Upadanakkhandha），這就是名色（Nama-rupa）；依靠名色的諸根，叫做六入（Salayatana）；三種法和合，叫做觸（Phassa）；覺受到觸，叫做受（Vedana）；對於受產生貪著，叫做愛（Tanha）；增長愛，叫做取（Upadana）；從取而產生能夠產生業的行為，叫做有（Bhava）；而從那個因所生的蘊，叫做生（Jati）；生之後，蘊成熟，叫做老（Jara）；老之後，蘊滅壞，叫做死（Marana）；臨終的時候，內心具有貪著和熱惱，叫做愁（Soka）；從愁而產生的各種言辭，叫做嘆（Parideva）；五識身感受到的痛苦，叫做苦（Dukkha）；作意意識感受到的各種痛苦，叫做憂（Domanassa）；具有像這些以及隨煩惱，叫做惱（Upayasa）。 因為大黑暗，所以叫做無明；因為造作，所以叫做諸行（Sankhara）；因爲了別，所以叫做識；因為相互依靠，所以叫做名色；因為是出生的門戶，所以叫做六入；因為接觸，所以叫做觸；因為感受，所以叫做受；因為渴求，所以叫做愛；因為執取，所以叫做取；因為生后還有，所以叫做有；因為產生蘊，所以叫做生；因為蘊成熟，所以叫做老；因為蘊敗壞，所以叫做死；因為愁，所以叫做愁；因為嘆息，所以叫做嘆；因為惱亂身體，所以叫做苦；因為惱亂內心，所以叫做憂；因為煩惱，所以叫做惱。
【English Translation】 English version The earth element (Dhatu, the earth element constituting the body), the water element (Apo-dhatu, the water element constituting the body), the fire element (Tejo-dhatu, the fire element constituting the body), the air element (Vayo-dhatu, the air element constituting the body), the space element (Akasa-dhatu, the space within the body), and the consciousness element (Vinnana-dhatu, consciousness) are not 'I', not a being (Satta, sentient being), not a life (Jiva, life), not a creature (Jantu, creature), not a person (Puggala), not an agent (Karaka, doer), not male, not female, not a eunuch (Pandaka), not a lord (Issara, sovereign), not what belongs to me (Attaniya, belonging to me), nor anything else. What is ignorance (Avijja)? Regarding these six elements, arising is a thought, a thought of combination, a thought of permanence, a thought of solidity, a thought of indestructibility, a thought of happiness, and thoughts of beings, life, creatures, nurturers, men (Purisa), people, persons, agents, 'I', what belongs to me, etc., and all other kinds of unknowing; this is ignorance. Because there is ignorance, greed (Lobha), hatred (Dosa), and delusion (Moha) arise in various realms. The arising of greed, hatred, and delusion in various realms is what is called 'ignorance-conditioned volitional formations' (Avijja-paccaya-sankhara); the ability to distinguish various things is called consciousness (Vinnana); the four aggregates of clinging (Upadanakkhandha) that arise together with consciousness are what is called name and form (Nama-rupa); the sense bases that rely on name and form are called the six sense bases (Salayatana); the combination of these three things is called contact (Phassa); the experience of contact is called feeling (Vedana); the craving for feeling is called craving (Tanha); the increase of craving is called clinging (Upadana); the action that arises from clinging and is capable of producing karma is called becoming (Bhava); and the aggregates that arise from that cause are called birth (Jati); after birth, the maturing of the aggregates is called aging (Jara); after aging, the destruction of the aggregates is called death (Marana); at the time of death, the internal possession of craving and heat is called sorrow (Soka); the various words that arise from sorrow are called lamentation (Parideva); the physical suffering experienced by the five sense consciousnesses is called pain (Dukkha); the mental suffering experienced by the mind consciousness is called distress (Domanassa); having these and the attendant defilements is called anguish (Upayasa). Because of great darkness, it is called ignorance; because of fabrication, it is called volitional formations (Sankhara); because of distinguishing, it is called consciousness; because of mutual dependence, it is called name and form; because it is the gateway to birth, it is called the six sense bases; because of contact, it is called contact; because of feeling, it is called feeling; because of thirst, it is called craving; because of grasping, it is called clinging; because there is future existence after birth, it is called becoming; because it produces aggregates, it is called birth; because the aggregates mature, it is called aging; because the aggregates decay, it is called death; because of sorrow, it is called sorrow; because of lamentation, it is called lamentation; because it afflicts the body, it is called pain; because it afflicts the mind, it is called distress; because of defilements, it is called anguish.
惱。複次不了真性，顛倒無知，名為無明。如是有無明故，能成三行，所謂福行、罪行、不動行。從於福行而生福行識者，此是無明緣行；從於罪行而生罪行識者，此則名為行緣識；從於不動行而生不動行識者，此則名為識緣名色；名色增長故，從六入門中能成事者，此是名色緣六入；從於六入而生六聚觸者，此是六入緣觸；從於所觸而生彼受者，此則名為觸緣受；了別受已而生染愛耽著者，此則名為受緣愛；知已而生染愛耽著故，不欲遠離好色及於安樂而生愿樂者，此是愛緣取；生愿樂已，從身、口、意造後有業者，此是取緣有；從於彼業所生蘊者，此是有緣生；生已，諸蘊成熟及滅壞者，此則名為生緣老死。是故彼因緣十二支法，互相為因、互相為緣，非常，非無常，非有為，非無為，非無因，非無緣，非有受，非盡法，非壞法，非滅法。從無始已來，如暴流水而無斷絕。雖然，此因緣十二支法互相為因、互相為緣，非常，非無常，非有為，非無為，非無因，非無緣，非有受，非盡法，非壞法，非滅法，從無始已來，如暴流水而無斷絕。
「有其四支，能攝十二因緣之法。云何為四？所謂無明、愛、業、識。識者，以種子性為因。業者，以田性為因。無明及愛，以煩惱性為因。此中業及煩惱能生種子之識，
【現代漢語翻譯】 現代漢語譯本 惱。再者，不瞭解真實的自性，顛倒迷惑沒有智慧，這叫做『無明』(Avidyā， ignorance)。因為有無明，所以能形成三種行為，也就是『福行』(Puṇya Abhisamskāra， meritorious action)、『罪行』(Apuṇya Abhisamskāra， demeritorious action)和『不動行』(Āniñja Abhisamskāra， imperturbable action)。從福行產生福行識，這叫做『無明緣行』(Avidyā paccayā saṅkhārā， ignorance conditions volitional formations)；從罪行產生罪行識，這叫做『行緣識』(Saṅkhāra paccayā viññāṇaṃ， volitional formations condition consciousness)；從不動行產生不動行識，這叫做『識緣名色』(Viññāṇa paccayā nāmarūpaṃ， consciousness conditions name and form)；名色增長，從六個入門處能夠形成事物，這叫做『名色緣六入』(Nāmarūpa paccayā saḷāyatanaṃ， name and form condition the six sense spheres)；從六入產生六聚觸，這叫做『六入緣觸』(Saḷāyatana paccayā phasso， the six sense spheres condition contact)；從所觸產生感受，這叫做『觸緣受』(Phassa paccayā vedanā， contact conditions feeling)；瞭解感受后產生染愛和耽著，這叫做『受緣愛』(Vedanā paccayā taṇhā， feeling conditions craving)；因為知道后產生染愛和耽著，不願遠離美好的事物和安樂而產生願望和喜好，這叫做『愛緣取』(Taṇhā paccayā upādānaṃ， craving conditions clinging)；產生願望和喜好后，從身、口、意造作未來世的業，這叫做『取緣有』(Upādāna paccayā bhavo， clinging conditions becoming)；從這些業所產生的五蘊，這叫做『有緣生』(Bhava paccayā jāti， becoming conditions birth)；出生后，諸蘊成熟和滅壞，這叫做『生緣老死』(Jāti paccayā jarāmaraṇaṃ， birth conditions aging and death)。因此，這十二因緣支法，互相為因、互相為緣，不是常，不是無常，不是有為，不是無為，不是無因，不是無緣，不是有感受，不是窮盡之法，不是壞滅之法，不是消滅之法。從無始以來，就像湍急的流水一樣沒有斷絕。雖然如此，這十二因緣支法互相為因、互相為緣，不是常，不是無常，不是有為，不是無為，不是無因，不是無緣，不是有感受，不是窮盡之法，不是壞滅之法，不是消滅之法，從無始以來，就像湍急的流水一樣沒有斷絕。 有四支能夠概括十二因緣之法。哪四支呢？就是『無明』(Avidyā， ignorance)、『愛』(Taṇhā， craving)、『業』(Karma， action)和『識』(Viññāṇaṃ， consciousness)。識，以種子性為因。業，以田地性為因。無明和愛，以煩惱性為因。其中，業和煩惱能夠產生種子之識。
【English Translation】 English version Again, not understanding the true nature, being deluded and without wisdom, is called 'Avidyā' (ignorance). Because of this ignorance, three kinds of actions can be formed, namely 'Puṇya Abhisamskāra' (meritorious action), 'Apuṇya Abhisamskāra' (demeritorious action), and 'Āniñja Abhisamskāra' (imperturbable action). From meritorious action arises meritorious consciousness; this is called 'Avidyā paccayā saṅkhārā' (ignorance conditions volitional formations). From demeritorious action arises demeritorious consciousness; this is called 'Saṅkhāra paccayā viññāṇaṃ' (volitional formations condition consciousness). From imperturbable action arises imperturbable consciousness; this is called 'Viññāṇa paccayā nāmarūpaṃ' (consciousness conditions name and form). As name and form grow, and from the six entrances things can be formed, this is called 'Nāmarūpa paccayā saḷāyatanaṃ' (name and form condition the six sense spheres). From the six entrances arises the six aggregates of contact; this is called 'Saḷāyatana paccayā phasso' (the six sense spheres condition contact). From contact arises feeling; this is called 'Phassa paccayā vedanā' (contact conditions feeling). Having understood feeling, craving and attachment arise; this is called 'Vedanā paccayā taṇhā' (feeling conditions craving). Because of knowing and then craving and attachment arising, being unwilling to be separated from beautiful things and comfort, and generating desire and pleasure, this is called 'Taṇhā paccayā upādānaṃ' (craving conditions clinging). Having generated desire and pleasure, from body, speech, and mind, creating karma that leads to future existence, this is called 'Upādāna paccayā bhavo' (clinging conditions becoming). From the aggregates produced by that karma, this is called 'Bhava paccayā jāti' (becoming conditions birth). Having been born, the aggregates mature and decay; this is called 'Jāti paccayā jarāmaraṇaṃ' (birth conditions aging and death). Therefore, these twelve links of dependent origination are mutually cause and mutually condition, not permanent, not impermanent, not conditioned, not unconditioned, not without cause, not without condition, not with feeling, not the end of the law, not the law of destruction, not the law of annihilation. From beginningless time, like a torrential stream without ceasing. Although this is so, these twelve links of dependent origination are mutually cause and mutually condition, not permanent, not impermanent, not conditioned, not unconditioned, not without cause, not without condition, not with feeling, not the end of the law, not the law of destruction, not the law of annihilation, from beginningless time, like a torrential stream without ceasing. There are four factors that can encompass the twelve links of dependent origination. What are the four? They are 'Avidyā' (ignorance), 'Taṇhā' (craving), 'Karma' (action), and 'Viññāṇaṃ' (consciousness). Consciousness has seed nature as its cause. Karma has field nature as its cause. Ignorance and craving have affliction nature as their cause. Among these, karma and afflictions can produce the consciousness of the seed.
業則能作種子識田，愛則能潤種子之識，無明能殖種子之識。若無此眾緣，種子之識而不能成。彼業亦不作念：『我今能作種子識田。』愛亦不作念：『我今能潤于種子之識。』無明亦不作念：『我今能殖種子之識。』彼種子識亦不作念：『我今從此眾緣而生。』雖然，種子之識依彼業田及愛所潤，無明糞壤所生之處，入于母胎，能生名色之芽。彼名色芽，亦非自作，亦非他作，非自他俱作，非自在化，亦非時變，非自性生，非假作者，亦非無因而生。雖然父母和合時，及余緣和合之時，無我之法無我、我所，猶如虛空。彼諸幻法，因及眾緣無不具足故，依彼生處，入于母胎，則能成就執受種子之識。
「名色之芽，如眼識生時，若具五緣而則得生。云何為五？所謂依、眼、色、明、空。依作意故，眼識得生。此中眼則能作眼識所依；色則能作眼識之境；明則能為顯現之事；空則能為不障之事；作意能為思想之事。若無此眾緣，眼識不生。若內入眼無不具足，如是乃至色、明、空、作意無不具足，一切和合之時，眼識得生。彼眼亦不作是念：『我今能為眼識所依。』色亦不念：『我今能作眼識之境。』明亦不作念：『我今能作眼識顯現之事。』空亦不作念：『我今能為眼識不障之事。』作意亦不作念：『我今能
【現代漢語翻譯】 現代漢語譯本 業力能夠作為種子，儲存在識田中；愛能夠滋潤這些種子；無明（avidyā，對實相的無知）能夠播種這些種子。如果沒有這些因緣，種子識就無法形成。業力不會想：『我現在能夠創造種子識田。』愛也不會想：『我現在能夠滋潤種子識。』無明也不會想：『我現在能夠播種種子識。』種子識也不會想：『我現在從這些因緣而生。』 儘管如此，種子識依賴於業力田和愛慾的滋潤，以及無明如糞土般的滋養，在適當的條件下進入母胎，能夠生出名色（nāmarūpa，精神和物質）之芽。這名色之芽，不是自己創造的，也不是他人創造的，不是自己和他人共同創造的，不是自在天（Īśvara，創造之神）所化生的，也不是時間變化的結果，不是自性生，不是由造物者所造，也不是無因而生。 然而，當父母結合，以及其他因緣聚合時，這無我的法（dharma，佛法）既非我，也非我所（我的所有物），猶如虛空一般。這些如幻的法，因為因和眾緣無不具足，依賴於其所生之處，進入母胎，就能成就執受種子的識。
名色之芽，就像眼識生起時一樣，如果具備五種因緣才能生起。這五種是什麼呢？就是所依（basis）、眼（eye）、色（form）、明（light）、空（space）。依靠作意（attention），眼識才能生起。這裡，眼能夠作為眼識的所依；色能夠作為眼識的境界；明能夠作為顯現的事物；空能夠作為無障礙的事物；作意能夠作為思想的事物。如果沒有這些因緣，眼識就不會生起。如果內在的眼根沒有不具足的，像這樣乃至色、明、空、作意沒有不具足的，一切和合之時，眼識才能生起。眼不會想：『我現在能夠作為眼識的所依。』色也不會想：『我現在能夠作為眼識的境界。』明也不會想：『我現在能夠作為眼識顯現的事物。』空也不會想：『我現在能夠作為眼識無障礙的事物。』作意也不會想：
【English Translation】 English version Karma is able to act as seeds, stored in the field of consciousness; craving is able to moisten these seeds; ignorance (avidyā, unawareness of reality) is able to plant these seeds. If there are not these conditions, the seed consciousness cannot be formed. Karma does not think: 'I am now able to create the field of seed consciousness.' Craving also does not think: 'I am now able to moisten the seed consciousness.' Ignorance also does not think: 'I am now able to plant the seed consciousness.' The seed consciousness also does not think: 'I am now born from these conditions.' Nevertheless, the seed consciousness relies on the field of karma and the moisture of craving, as well as the nourishment of ignorance like manure, entering the mother's womb under appropriate conditions, and is able to produce the sprout of name and form (nāmarūpa, mind and matter). This sprout of name and form is not self-created, nor is it created by others, nor is it created jointly by self and others, nor is it transformed by Īśvara (a creator god), nor is it the result of time's change, nor is it self-existent, nor is it made by a maker, nor is it born without a cause. However, when parents unite, and when other conditions come together, this dharma (the teachings of the Buddha) of no-self is neither self nor what belongs to self (mine), like empty space. These illusory dharmas, because the cause and conditions are all complete, relying on the place where they are born, entering the mother's womb, are able to accomplish the consciousness that grasps the seeds.
The sprout of name and form, like when eye consciousness arises, can only arise if it possesses five conditions. What are these five? They are the basis, the eye, the form, the light, and the space. Relying on attention, eye consciousness can arise. Here, the eye is able to act as the basis of eye consciousness; the form is able to act as the object of eye consciousness; the light is able to act as the manifesting thing; the space is able to act as the unobstructed thing; attention is able to act as the thinking thing. If there are not these conditions, eye consciousness will not arise. If the internal eye faculty is not incomplete, like this, up to form, light, space, and attention are not incomplete, when all come together, eye consciousness can arise. The eye does not think: 'I am now able to act as the basis of eye consciousness.' The form also does not think: 'I am now able to act as the object of eye consciousness.' The light also does not think: 'I am now able to act as the manifesting thing of eye consciousness.' The space also does not think: 'I am now able to act as the unobstructed thing of eye consciousness.' Attention also does not think:
為眼識所思。』彼眼識亦不作念：『我是從此眾緣而有。』雖然，有此眾緣，眼識得生。乃至諸餘根等，隨類知之。
「如是，無有少法而從此世移至他世。雖然，因及眾緣無不具足故，業果亦現。譬如明鏡之中，現其面像。雖彼面像不移鏡中，因及眾緣無不具足故，面像亦現。如是無有少許從於此滅生其餘處，因及眾緣無不具足故，業果亦現。譬如月輪，從此四萬二千由旬而行。彼月輪形像現其有水小器中者，彼月輪亦不從彼移至於有水之器。雖然，因及眾緣無不具足故，月輪亦現。如是，無有少許從於此滅而生余處，因及眾緣無不具足故，業果亦現。譬如其火，因及眾緣若不具足而不能燃；因及眾緣具足之時乃可得燃。如是無我之法，無我、我所，猶如虛空。依彼幻法，因及眾緣無不具足故，所生之處入于母胎，則能成就種子之識，業及煩惱所生名色之芽。是故應如是觀內因緣法緣相應事。
「應以五種觀內因緣之法。云何為五？不常、不斷、不移、從於小因而生大果、與彼相似。云何不常？所謂彼后滅蘊，與彼生分各異，為后滅蘊非生分故，彼后滅蘊亦滅，生分亦得現故，是故不常。云何不斷？非依后滅蘊滅壞之時生分得有；亦非不滅，彼后滅蘊亦滅，當爾之時，生分之蘊如秤高下而得生故，是故
【現代漢語翻譯】 現代漢語譯本： 為眼識所思。』彼眼識也不作念：『我是從此眾緣而有。』雖然，有此眾緣，眼識得以產生。乃至其餘諸根等，都可以依此類推。
『如此，沒有絲毫的法從這一世轉移到另一世。』雖然如此，因為因緣和合，業果也會顯現。譬如在明鏡之中，顯現出面容的影像。雖然面容的影像並沒有從臉上轉移到鏡子里，但因為因緣和合，面容的影像得以顯現。如此，沒有絲毫的東西從這裡滅亡而生到其他地方，因為因緣和合，業果也會顯現。譬如月亮，從四萬二千由旬（yóu xún，長度單位）之外執行。月亮的影像顯現在盛有水的小容器中，但月亮並沒有從遠處轉移到有水的容器里。雖然如此，因為因緣和合，月亮的影像得以顯現。如此，沒有絲毫的東西從這裡滅亡而生到其他地方，因為因緣和合，業果也會顯現。譬如火，如果因緣不具足就不能燃燒；因緣具足的時候才可以燃燒。如此無我的法，無我、無我所，猶如虛空。依靠那幻化的法，因為因緣和合，所生之處進入母胎，就能成就種子的識，以及由業和煩惱所產生的名色之芽。所以應該這樣觀察內在的因緣法緣相應之事。
『應該用五種方式來觀察內在的因緣之法。』什麼是五種？不常、不斷、不移、從小因而生大果、與彼相似。什麼是不常？所謂后滅的蘊，與前生的蘊各不相同，因為后滅的蘊不是前生的蘊，后滅的蘊會滅亡，前生的蘊也會顯現，所以是不常。什麼是不常？不是依靠後滅的蘊滅壞的時候，前生的蘊才能存在；也不是不滅，后滅的蘊滅亡的時候，前生的蘊就像天平一樣，隨著高低而產生，所以是不斷。
【English Translation】 English version: is thought by eye-consciousness.』 That eye-consciousness also does not think: 『I arise from these conditions.』 Although there are these conditions, eye-consciousness arises. Likewise, all other sense faculties can be understood in the same way.
『Thus, there is no Dharma (法, universal law) that transmigrates from this world to another. Although, when the causes and conditions are complete, the result of karma also appears. For example, in a clear mirror, an image of a face appears. Although that image does not move from the face into the mirror, because the causes and conditions are complete, the image appears. Thus, nothing at all ceases here and is born elsewhere, because the causes and conditions are complete, the result of karma also appears. For example, the moon travels from forty-two thousand yojanas (由旬, a unit of distance) away. The image of the moon appears in a small container of water, but the moon does not move from that distance into the container of water. Although, because the causes and conditions are complete, the moon appears. Thus, nothing at all ceases here and is born elsewhere, because the causes and conditions are complete, the result of karma also appears. For example, fire, if the causes and conditions are not complete, it cannot burn; when the causes and conditions are complete, it can burn. Thus, the Dharma of no-self, no-self and no-mine, is like empty space. Relying on that illusory Dharma, because the causes and conditions are complete, the place of birth enters the mother's womb, and then the seed-consciousness is accomplished, as well as the sprout of name and form produced by karma and afflictions. Therefore, one should observe in this way the corresponding events of internal causes and conditions.
『One should observe the Dharma of internal causes and conditions in five ways.』 What are the five? Impermanent, non-ceasing, non-transferring, great results arising from small causes, and similarity to them. What is impermanent? The later extinguished skandha (蘊, aggregates) is different from the earlier arising skandha, because the later extinguished skandha is not the earlier arising skandha, the later extinguished skandha ceases, and the earlier arising skandha appears, therefore it is impermanent. What is non-ceasing? The arising skandha does not exist when the later extinguished skandha is destroyed; nor is it non-ceasing, when the later extinguished skandha ceases, the arising skandha arises like the high and low of a scale, therefore it is non-ceasing.
不斷。云何不移？為諸有情從非眾同分處，能生眾同分處故，是故不移。云何從於小因而生大果？作于小業，感大異熟，是故從於小因而生大果。如所作因，感彼果故，與彼相似。是故應以五種觀因緣之法。
「尊者舍利子！若復有人能以正智，常觀如來所說因緣之法，無壽、離壽、如實性、無錯謬性、無生、無起、無作、無為、無障礙、無境界、寂靜、無畏、無侵奪、無盡、不寂靜相、不有、虛、誑、無堅實、如病、如癰、如箭、過失、無常、苦、空、無我者。我於過去而有生耶？而無生耶？而不分別過去之際。于未來世生於何處，亦不分別未來之際。此是何耶？此復云何？而作何物？此諸有情從何而來？從於此滅而生何處？亦不分別現在之有。復能滅於世間沙門、婆羅門不同諸見，所謂我見、眾生見、壽者見、人見、希有見、吉祥見、開合之見。善了知故。如多羅樹，明瞭斷除諸根栽已，于未來世證得無生無滅之法。
「尊者舍利子！若復有人具足如是無生法忍，善能了別此因緣法者，如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊即與授阿耨多羅三藐三菩提記。」
爾時彌勒菩薩摩訶薩說是語已，舍利子及一切世間天、人、阿修羅、犍闥婆等，聞彌勒菩
【現代漢語翻譯】 現代漢語譯本： 『不斷』是什麼意思？『不移』是什麼意思？為什麼說『從於小因而生大果』？因為諸有情能從非眾同分之處，生出眾同分之處，所以說『不移』。因為做了小的業，卻感得大的異熟果報，所以說『從於小因而生大果』。正如所作的因，感得相應的果，兩者是相似的。因此，應當用五種方法來觀察因緣之法。 『尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）！如果有人能以正確的智慧，經常觀察如來說的因緣之法，了知諸法是無壽的、離壽的、如實的、沒有錯謬的、無生的、無起的、無作的、無為的、沒有障礙的、沒有境界的、寂靜的、沒有畏懼的、沒有侵奪的、沒有窮盡的、不以寂靜為相的、非有的、虛妄的、沒有堅實的，如同疾病、如同毒瘡、如同箭矢，充滿過失，是無常的、苦的、空的、無我的。那麼，他既不會思考『我過去是存在的嗎？』，也不會思考『我過去是不存在的嗎？』，不會分別過去的事情。對於未來，他也不會分別未來之事，不會思考『我未來會生在哪裡？』。對於現在，他也不會執著于『這是什麼？』、『這又是什麼？』、『它會做什麼？』、『這些有情從哪裡來？』、『從這裡滅後會生到哪裡？』。而且，他還能滅除世間沙門（Sramana，指古印度時期出家修道者）、婆羅門（Brahmana，古印度僧侶階層）的各種不同見解，例如我見、眾生見、壽者見、人見、希有見、吉祥見、開合之見。因為他已經善於了知這些見解的虛妄性，就像砍斷多羅樹（Tala tree，一種棕櫚樹）的根一樣，徹底斷除這些見解的根源，從而在未來世證得無生無滅之法。 『尊者舍利子！如果有人具足這樣的無生法忍，善於了別這因緣之法，如來（Tathagata，佛的稱號之一）、應供（Arhat，佛的稱號之一）、正遍知（Samyaksambuddha，佛的稱號之一）、明行足（Vidyacarana-sampanna，佛的稱號之一）、善逝（Sugata，佛的稱號之一）、世間解（Lokavidu，佛的稱號之一）、無上士（Anuttara，佛的稱號之一）、調御丈夫（Purusadamyasarathi，佛的稱號之一）、天人師（Sasta Devamanusyanam，佛的稱號之一）、佛（Buddha，覺悟者）、世尊（Bhagavan，佛的稱號之一）就會為他授記，預言他將來必定證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva-Mahasattva，未來佛）說完這些話后，舍利子以及一切世間的天人、阿修羅（Asura，一種神道生物）、犍闥婆（Gandharva，一種天神）等，聽了彌勒菩薩
【English Translation】 English version: What does 'uninterrupted' mean? What does 'immovable' mean? Why is it said that 'from a small cause, a great effect arises'? Because sentient beings can generate a commonality from a place of non-commonality, therefore it is said to be 'immovable'. Because by performing a small action, one experiences a great ripening result, therefore it is said that 'from a small cause, a great effect arises'. Just as the cause that is made produces its corresponding effect, and they are similar. Therefore, one should observe the law of dependent origination with five kinds of contemplation. 『Venerable Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom)! If someone can constantly observe the law of dependent origination spoken by the Tathagata (Tathagata, one of the titles of the Buddha) with correct wisdom, understanding that all dharmas are without life, apart from life, truthful, without error, unproduced, unarisen, unmade, unconditioned, without obstruction, without boundary, peaceful, without fear, without usurpation, without end, not characterized by peace, non-existent, illusory, without solidity, like a disease, like a sore, like an arrow, full of faults, impermanent, suffering, empty, and without self, then he will neither think, 'Did I exist in the past?', nor will he think, 'Did I not exist in the past?', and he will not discriminate about past events. Regarding the future, he will also not discriminate about future events, and he will not think, 'Where will I be born in the future?'. Regarding the present, he will also not be attached to 'What is this?', 'What is this again?', 'What will it do?', 'Where do these sentient beings come from?', 'Where will they be born after they perish here?'. Moreover, he can extinguish the various different views of the Sramanas (Sramana, refers to renunciates in ancient India) and Brahmanas (Brahmana, the priestly class in ancient India) in the world, such as the view of self, the view of sentient beings, the view of a life-span, the view of a person, the view of rarity, the view of auspiciousness, and the view of opening and closing. Because he has skillfully understood the falsity of these views, just like cutting off the roots of a Tala tree (Tala tree, a type of palm tree), he completely eradicates the source of these views, thereby attaining the dharma of non-birth and non-death in the future.』 『Venerable Sariputra! If someone possesses such forbearance of the unproduced dharma, and is skilled at distinguishing this law of dependent origination, the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one of the titles of the Buddha), Samyaksambuddha (Samyaksambuddha, one of the titles of the Buddha), Vidyacarana-sampanna (Vidyacarana-sampanna, one of the titles of the Buddha), Sugata (Sugata, one of the titles of the Buddha), Lokavidu (Lokavidu, one of the titles of the Buddha), Anuttara (Anuttara, one of the titles of the Buddha), Purusadamyasarathi (Purusadamyasarathi, one of the titles of the Buddha), Sasta Devamanusyanam (Sasta Devamanusyanam, one of the titles of the Buddha), Buddha (Buddha, the awakened one), Bhagavan (Bhagavan, one of the titles of the Buddha) will give him a prediction, foretelling that he will certainly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) in the future.』 At that time, after the Bodhisattva-Mahasattva Maitreya (Maitreya Bodhisattva-Mahasattva, the future Buddha) spoke these words, Sariputra and all the gods, humans, Asuras (Asura, a type of divine being), Gandharvas (Gandharva, a type of celestial musician), etc. in the world, hearing the words of Maitreya Bodhisattva
薩摩訶薩所說之法，信受奉行。
佛說大乘稻芉經
【現代漢語翻譯】 現代漢語譯本： 薩摩訶薩（菩薩摩訶薩）所說的法，應當信受奉行。
佛說《大乘稻芉經》
【English Translation】 English version: The Dharma spoken by Samahasa (Bodhisattva-Mahasattva) should be believed, accepted, and practiced accordingly.
The Buddha Speaks the Mahayana Rice Seedling Sutra