Chinese
大正藏第 16 册 No. 0709 佛说稻[〹/干]经 No. 709 [Nos. 708, 710-712] 佛说稻芉经 阙译附东晋录 如是我闻。一时佛住王舍城耆阇崛山中。与大比丘众千二百五十人俱。及大菩萨摩诃萨众。 尔时尊者舍利弗往至弥勒经行处。弥勒舍利弗俱坐石上。尔时尊者舍利弗问弥勒言。今日世尊睹见稻芉而作是说。汝等比丘。见十二因缘。即是见法。即是见佛。尔时世尊作是说已默然而住。弥勒。世尊何故说是修多罗。复以何义说见十二因缘。即是见法。见法即是见佛。皆以何义作如是说。云何是十二因缘。云何见因缘即是见法。云何见法即是见佛。 尔时弥勒语舍利弗言。佛世尊常说。见十二因缘即是见法。见法即是见佛。十二因缘者。无明缘行。行缘识。识缘名色。名色缘六入。六入缘触。触缘受。受缘爱。爱缘取。取缘有。有缘生。生缘老死忧悲苦恼。众苦聚集为大苦阴作因。是故佛说十二因缘。云何是法入正道分及涅槃果。如来略说是法。云何是佛。能觉一切法。故名为佛。若以慧眼见真法身。能成菩提所学之法。云何见十二因缘即是见法。见法即是见佛。佛作是说。十二因缘常相续起无生如实见不颠倒。无生无作 现代汉语译本 《佛说稻[〹/干]经》 （阙译，附于东晋目录） 如是我闻。一时，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，与一千二百五十位大比丘众，以及诸大菩萨摩诃萨众在一起。 当时，尊者舍利弗（Śāriputra）前往弥勒（Maitreya）的经行处。弥勒和舍利弗一同坐在石头上。这时，尊者舍利弗问弥勒说：‘今天，世尊看见稻草，就说了这样的话：‘你们这些比丘，见到十二因缘，就是见到法，就是见到佛。’当时，世尊说完这些话就默然不语了。弥勒，世尊为什么说这部修多罗（sūtra）？又以什么意义说见到十二因缘，就是见到法，见到法就是见到佛？这一切是以什么意义这样说的？什么是十二因缘？怎样见到因缘就是见到法？怎样见到法就是见到佛？’ 当时，弥勒对舍利弗说：‘佛世尊常说，见到十二因缘就是见到法，见到法就是见到佛。十二因缘是：无明缘行，行缘识，识缘名色，名色缘六入，六入缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死忧悲苦恼。众苦聚集，成为大苦阴的因。所以佛说十二因缘。什么是法，能进入正道之分，以及涅槃（Nirvāṇa）的果？如来（Tathāgata）简略地说这就是法。什么是佛？能觉悟一切法，所以名为佛。如果以慧眼见到真法身，能成就菩提（bodhi）所学的法。怎样见到十二因缘就是见到法，见到法就是见到佛？佛是这样说的：十二因缘常相续生起，如实见到无生，不颠倒，无生无作。’
English
English version The Buddha Speaks of the Rice Seedling Sutra (Translation missing, attached to the Eastern Jin record) Thus have I heard. At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with a great assembly of twelve hundred and fifty Bhikṣus (monks), and a great assembly of Bodhisattva-Mahāsattvas (great beings). At that time, the venerable Śāriputra (Sariputta) went to the place where Maitreya (the future Buddha) was walking. Maitreya and Śāriputra sat together on a stone. Then, the venerable Śāriputra asked Maitreya, 'Today, the World-Honored One, seeing a rice seedling, said these words: 'You Bhikṣus, seeing the twelve links of dependent origination is seeing the Dharma, is seeing the Buddha.' At that time, the World-Honored One spoke these words and then remained silent. Maitreya, why did the World-Honored One speak this sūtra (discourse)? And with what meaning did he say that seeing the twelve links of dependent origination is seeing the Dharma, and seeing the Dharma is seeing the Buddha? With what meaning was all of this said? What are the twelve links of dependent origination? How is seeing dependent origination seeing the Dharma? How is seeing the Dharma seeing the Buddha?' At that time, Maitreya said to Śāriputra, 'The Buddha, the World-Honored One, often said that seeing the twelve links of dependent origination is seeing the Dharma, and seeing the Dharma is seeing the Buddha. The twelve links of dependent origination are: ignorance conditions volitional action; volitional action conditions consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, grief, suffering, and distress. The accumulation of all suffering is the cause of the great mass of suffering. Therefore, the Buddha spoke of the twelve links of dependent origination. What is the Dharma that enters the path to enlightenment and the fruit of Nirvāṇa (liberation)? The Tathāgata (the Thus-Gone One) briefly says that this is the Dharma. What is the Buddha? One who can awaken to all Dharmas, therefore is called Buddha. If one sees the true Dharma-body with the eye of wisdom, one can accomplish the Dharma learned for bodhi (enlightenment). How is seeing the twelve links of dependent origination seeing the Dharma, and seeing the Dharma seeing the Buddha? The Buddha said this: the twelve links of dependent origination constantly arise in succession, truly seeing no-birth, without inversion, no-birth, no-action.' --------------------------------------------------------------------------------
Chinese
。非有为无住无为。非心境界寂灭无相。以是故。见十二因缘即是见法。常相续起无生。如实见不颠倒。无生无作。非有为无住无为。非心境界寂灭无相。以是故。见十二因缘。即是见无上道具足法身。 尊者舍利弗问弥勒言。云何名十二因缘。弥勒答言。有因有缘是名因缘法。此是佛略说因缘相。以此因能生是果。如来出世因缘生法。如来不出世亦因缘生法。性相常住无诸烦恼。究竟如实非不如实。是真实法离颠倒法。复次十二因缘法从二种生。云何为二。一者因。二者果。因缘生法复有二种。有内因缘。有外因缘。外因缘法从何而生。如似种能生牙。从牙生叶。从叶生节。从节生茎。从茎生穗。从穗生华。从华生实。无种故无牙。乃至无有华实。有种故牙生。乃至有华故果生。而种不作念我能生牙。牙亦不作念我从种生。乃至华亦不作念我能生实。实亦不作念我从华生。而实种能生牙。如是名为外因生法。云何名外缘生法。所谓地水火风空时。地种坚持。水种湿润。火种成熟。风种发起。空种不作障碍。又假于时节气和变。如是六缘具足便生。若六缘不具物则不生。地水火风空时。六缘调和不增减故。物则得生。地亦不言我能持。水亦不言我能润。火亦不言我能成熟。风亦不言我能发起。空亦不言我能不作 现代汉语译本： 并非有为法，也非无住的无为法。不是心识所能达到的境界，是寂灭而无相的。因此，见到十二因缘，就是见到了法。它恒常相续生起，没有真正的生。如实地见到它，就不会有颠倒。它是无生无作的，并非有为法，也非无住的无为法。不是心识所能达到的境界，是寂灭而无相的。因此，见到十二因缘，就是见到了无上道的具足法身。 尊者舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）问弥勒（Maitreya，未来佛）说：‘什么叫做十二因缘？’弥勒回答说：‘有因有缘，这就叫做因缘法。’这是佛陀简略地说明因缘的相状。凭借这个因，能够产生这个果。如来（Tathagata，佛的称号之一）出世，因缘法生起；如来不出世，也同样是因缘法生起。它的自性与相状恒常存在，没有各种烦恼，究竟真实，并非不真实。这是真实的法，远离颠倒的法。 再次，十二因缘法从两种情况产生。哪两种呢？一是因，二是果。因缘生法又有两种：有内因缘，有外因缘。外因缘法从何而生呢？就像种子能够生出牙，从牙生出叶，从叶生出节，从节生出茎，从茎生出穗，从穗生出花，从花生出果实。没有种子，就没有牙，乃至没有花和果实。有了种子，牙就生起，乃至有了花，果实就生起。然而种子不会想‘我能生出牙’，牙也不会想‘我从种子生出’，乃至花也不会想‘我能生出果实’，果实也不会想‘我从花生出’。而是种子能够生出牙，这就是所谓的外因生法。什么叫做外缘生法呢？就是地、水、火、风、空、时。地能保持，水能湿润，火能成熟，风能发起，空能不作障碍。又凭借时节气候的和合变化。像这样六缘具足，事物便能产生。如果六缘不具足，事物就不能产生。地、水、火、风、空、时，六缘调和，不增不减，事物就能产生。地也不会说‘我能保持’，水也不会说‘我能湿润’，火也不会说‘我能成熟’，风也不会说‘我能发起’，空也不会说‘我能不作障碍’。
English
English version: It is neither conditioned existence (有为) nor unconditioned existence without abiding (无住无为). It is not a realm of the mind, it is tranquil extinction without characteristics. Therefore, seeing the twelve links of dependent origination (十二因缘) is seeing the Dharma (法). It constantly arises in succession without true birth. Seeing it as it truly is, there is no delusion. It is without birth and without action, neither conditioned existence nor unconditioned existence without abiding. It is not a realm of the mind, it is tranquil extinction without characteristics. Therefore, seeing the twelve links of dependent origination is seeing the complete Dharmakaya (法身, Dharma body) of the unsurpassed path. Venerable Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) asked Maitreya (弥勒, the future Buddha): 'What are the twelve links of dependent origination?' Maitreya replied: 'Having cause and having condition, this is called the law of dependent origination.' This is the Buddha's brief explanation of the appearance of dependent origination. Relying on this cause, this effect can arise. When the Tathagata (如来, one of the titles of the Buddha) appears in the world, the law of dependent origination arises; when the Tathagata does not appear in the world, the law of dependent origination still arises. Its nature and characteristics are constant, without various afflictions, ultimately real, and not unreal. This is the true Dharma, free from deluded Dharma. Furthermore, the twelve links of dependent origination arise from two conditions. What are the two? One is cause, and the other is effect. The law of dependent origination also has two types: internal dependent origination and external dependent origination. From what does external dependent origination arise? It is like a seed that can produce a sprout, from the sprout a leaf, from the leaf a node, from the node a stem, from the stem an ear, from the ear a flower, and from the flower a fruit. Without a seed, there is no sprout, and so on, until there are no flower and fruit. With a seed, the sprout arises, and so on, until with a flower, the fruit arises. However, the seed does not think, 'I can produce a sprout,' and the sprout does not think, 'I arise from the seed,' and so on, until the flower does not think, 'I can produce a fruit,' and the fruit does not think, 'I arise from the flower.' Rather, the seed can produce a sprout; this is called the law of external cause. What is called the law of external condition? It is earth, water, fire, wind, space, and time. Earth provides support, water provides moisture, fire provides maturation, wind provides initiation, and space provides no obstruction. Also, it relies on the harmonious changes of seasons and climate. When these six conditions are complete, things can arise. If the six conditions are not complete, things cannot arise. Earth, water, fire, wind, space, and time, when the six conditions are harmonious, neither increasing nor decreasing, things can arise. Earth does not say, 'I can support,' water does not say, 'I can moisten,' fire does not say, 'I can mature,' wind does not say, 'I can initiate,' and space does not say, 'I can not obstruct.' --------------------------------------------------------------------------------
Chinese
障碍。时亦不言我能令生。种亦不言我从六缘而得牙。牙亦不言我从数缘生。虽不作念从尔数缘生。而实从众缘和合得生牙。亦不从自生。亦不从他生。亦不从自他合生。亦不从自在天生亦不从时方生。亦不从本性生。亦不从无因生。是名生法次第。如是外缘生法以五事故。当知不断亦非常亦不从此至彼。如牙种少果则众多。相似相续不生异物。云何不断。从种牙根茎次第相续故不断。云何非常。牙茎华果各自别故非常。亦不种灭而后牙生。亦非不灭而牙便生。而因缘法牙起种谢。次第生故非常。种牙名相各异故。不从此至彼。种少果多故当知不一。是名种少果多。如种子不生异果故。名相似相续。以此五种外缘诸法得生。 内因缘法从二种生。云何为因。从无明乃至老死。无明灭即行灭。乃至生灭故则老死灭。因无明故有行。乃至因有生故则有老死。无明不言我能生行。行亦不言我从无明生。乃至老病死亦不言我从生生。而实有无明则有行。有生则有老死。是名内因次第生法。云何名内缘生法。所谓六界。地界水界火界风界空界识界。何谓为地。能坚持者名为地界。何谓为水。能润渍者名为水界。何谓为火。能成熟者名为火界。何谓为风。能出入息者名为风界。何谓为空。能无障碍者名为空界。何谓为识。四 现代汉语译本 障碍。（种子）在（发芽的）时候也不会说‘我能让（牙）生长’。种子也不会说‘我从六种因缘而得到（萌）芽’。牙也不会说‘我从许多因缘而生’。虽然没有这样的念头，但实际上是从众多因缘和合而生出牙。牙不是从自身产生，也不是从他物产生，也不是从自身和他物结合产生，也不是从自在天（Īśvara，印度教概念，认为世界由神创造）产生，也不是从时间和方位产生，也不是从本性（Prakṛti，印度哲学概念，指原始物质）产生，也不是从无因而生。这叫做生法次第。 像这样，外缘生法以五种原因，应当知道是不断，也不是常，也不是从此处到彼处。就像种子少而果实多，相似相续而不产生异物。为什么说不断？从种子、牙、根、茎次第相续的缘故，所以不断。为什么说非常？牙、茎、花、果各自不同，所以非常。也不是种子灭了之后牙才生，也不是不灭而牙就生了，而是因缘法，牙生起而种子消谢，次第生起所以非常。种子和牙的名称和形态各自不同，所以不是从此处到彼处。种子少而果实多，应当知道不是一体。这叫做种子少而果实多。就像种子不生出不同的果实，叫做相似相续。以外缘这五种原因，诸法才能生起。 内因缘法从两种原因产生。什么叫做因？从无明（Avidyā，佛教指对真理的无知）乃至老死。无明灭则行（Saṃskāra，佛教指业力）灭，乃至生灭的缘故则老死灭。因为无明所以有行，乃至因为有生所以有老死。无明不会说‘我能生行’，行也不会说‘我从无明生’，乃至老病死也不会说‘我从生而生’，但实际上有无明则有行，有生则有老死。这叫做内因次第生法。什么叫做内缘生法？就是六界。地界（Pṛthivī-dhātu，坚固性）、水界（Āpas-dhātu，湿润性）、火界（Tejas-dhātu，温暖性）、风界（Vāyu-dhātu，流动性）、空界（Ākāśa-dhātu，空间性）、识界（Vijñāna-dhātu，识别性）。什么是地？能够坚持的叫做地界。什么是水？能够润泽的叫做水界。什么是火？能够成熟的叫做火界。什么是风？能够出入气息的叫做风界。什么是空？能够没有障碍的叫做空界。什么是识？四