Chinese
大正藏第 16 册 No. 0710 慈氏菩萨所说大乘缘生稻[〹/干]喻经 No. 710 [Nos. 708, 709, 711, 712] 慈氏菩萨所说大乘缘生稻𦼮喻经 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 如是我闻： 一时婆伽梵住王舍城鹫峰山中，与大苾刍僧千二百五十人俱，及大菩萨摩诃萨众。 尔时慧命舍利子往至慈氏菩萨摩诃萨经行处。其慈氏菩萨与舍利子俱坐盘石上。时慧命舍利子问慈氏菩萨摩诃萨言：“今日世尊观见稻𦼮，告诸苾刍而说是语：‘汝等苾刍！若见缘生，即是见法；若见法，即见佛。’婆伽梵如是说已，默然而住。如来所说是经当有何义？云何是缘生？云何是法？云何是佛？云何见缘生，即见法？云何见法，即见佛？” 说是语已，慈氏菩萨摩诃萨告舍利子言：“薄伽梵常为苾刍说如此义：‘若见缘生，即见法；若见法，即见佛。’缘生者，所谓无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死。如来说此是为缘生。云何是法？如来略说八支圣道果得涅槃，是名为法。云何是佛？ 现代汉语译本 大正藏第 16 册 No. 0710 慈氏菩萨（Maitreya Bodhisattva）所说大乘缘生稻𦼮喻经 No. 0710 [Nos. 708, 709, 711, 712] 慈氏菩萨（Maitreya Bodhisattva）所说大乘缘生稻𦼮喻经 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 如是我闻： 一时，婆伽梵（Bhagavan，世尊）住在王舍城（Rājagṛha）鹫峰山（Gṛdhrakūṭa）中，与一千二百五十位大苾刍僧（bhikṣu，比丘）以及大菩萨摩诃萨（bodhisattva-mahāsattva）众在一起。 当时，慧命舍利子（Śāriputra）前往慈氏菩萨摩诃萨（Maitreya Bodhisattva-mahāsattva）经行之处。慈氏菩萨（Maitreya Bodhisattva）与舍利子（Śāriputra）一同坐在盘石上。这时，慧命舍利子（Śāriputra）问慈氏菩萨摩诃萨（Maitreya Bodhisattva-mahāsattva）说：‘今日世尊（Bhagavan）观见稻𦼮，告诉诸位苾刍（bhikṣu，比丘）说：‘你们这些苾刍（bhikṣu，比丘）！如果见到缘生，就是见到法；如果见到法，就是见到佛。’世尊（Bhagavan）这样说完后，就默然不语了。如来（Tathāgata）所说的这部经，应当有什么意义？什么是缘生？什么是法？什么是佛？怎样见到缘生，就是见到法？怎样见到法，就是见到佛？’ 说完这些话后，慈氏菩萨摩诃萨（Maitreya Bodhisattva-mahāsattva）告诉舍利子（Śāriputra）说：‘薄伽梵（Bhagavan）经常为苾刍（bhikṣu，比丘）说这样的意义：‘如果见到缘生，就是见到法；如果见到法，就是见到佛。’缘生，就是指无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死。如来（Tathāgata）说这就是缘生。什么是法？如来（Tathāgata）简略地说，八支圣道（aṣṭāṅga-mārga）的果报是得到涅槃（nirvāṇa），这叫做做法。什么是佛？’
English
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?' --------------------------------------------------------------------------------
Chinese
觉悟一切法故，以圣慧眼证于涅槃，见作菩提所学之法，是名为佛。 “云何见缘生？如来说此缘生常住、无人、无我、无众生、无寿命、不颠倒、无生、无作、无为、无对、无碍。见自性寂静，即见法。若见如是种类常住、无人、无我、无众生、无寿命、不颠倒、无生、无对、无碍，是即见法。从此已后，即见法身，得见如来，现证正智。” 又问：“缘生者是何义？” 答言：“有因、有缘，非无因缘，名为缘生，而于此中如来略说缘生之相。由是因故，能生是果。若如来出世及不出世，法性、法住、法位、顺于缘生、真如、不颠倒如、不异如、真实不异、实不颠倒、不错谬，为如是等。 “复次缘生者，由二种因起。云何为二？一者系属因，二者系属缘。其缘生法应知二种，所谓外、内。外缘生者，系属因云何？所谓从种子生芽，从芽生叶，从叶生枝，从枝生茎，从茎生干，从干生花，从花生果。若无种子，芽无从生，乃至无花果亦无所从生。有种故生芽，乃至有花生果，其种不作是念：‘我能生芽。’芽亦不作是念：‘我从种生。’乃至花亦不作是念：‘我能生果。’果亦不作是念：‘我从花生。’然有种子故生芽，乃至有花生果。如是外缘生，应知系属于因。 “云何外缘 现代汉语译本： 因为觉悟了一切法，所以用圣慧眼证得了涅槃（Nirvana，寂灭），见到作为菩提（Bodhi，觉悟）之道的所学之法，这就被称为佛（Buddha，觉者）。 有人问：‘如何才能见到缘起（Pratītyasamutpāda，dependent origination）？’如来说，这缘起是常住的、无人的、无我的、无众生的、无寿命的、不颠倒的、无生的、无作的、无为的、无对的、无碍的。见到自性寂静，就是见到了法（Dharma，佛法）。如果见到这样常住、无人、无我、无众生、无寿命、不颠倒、无生、无对、无碍的，就是见到了法。从此以后，就能见到法身（Dharmakāya，佛的法性之身），得见如来（Tathāgata，如实而来者），现证正智（Samyak-prajñā，正确的智慧）。’ 又问：‘缘起是什么意思？’ 答道：‘有因、有缘，不是没有因缘，这叫做缘起。而在这里，如来简略地说了缘起的相状。因为这个因，才能生出这个果。无论如来出世还是不出世，法性（Dharmatā，法的本性）、法住（Dharmasthiti，法的安住）、法位（Dharmaniyāmatā，法的规律），都顺应缘起、真如（Tathātā，如实）、不颠倒如、不异如、真实不异、实不颠倒、不错谬，就是像这些。’ ‘再者，缘起由两种因产生。哪两种呢？一是系属因，二是系属缘。缘起法应该知道有两种，即外缘和内缘。外缘起，系属因是什么呢？就是从种子生出芽，从芽生出叶，从叶生出枝，从枝生出茎，从茎生出干，从干生出花，从花生出果。如果没有种子，芽就无从生起，乃至没有花，果也无从生起。因为有种子，所以生出芽，乃至因为有花，所以生出果。种子不会这样想：‘我能生出芽。’芽也不会这样想：‘我从种子生出。’乃至花也不会这样想：‘我能生出果。’果也不会这样想：‘我从花生出。’然而因为有种子，所以生出芽，乃至因为有花，所以生出果。像这样的外缘起，应该知道是系属于因的。 ‘什么是外缘
English
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 --------------------------------------------------------------------------------
Chinese
生系属于缘？所谓六界和合缘生系属于缘。云何六界？地、水、火、风、空、时和合缘生系属于缘。云何地界、水、火、风、空、时界？令种子摄持，名为地界；令种子滋润，名为水界；令种子成就，名为火界；令种子增长，名为风界；令种子作无障碍，名为空界；令种子变易，名为时界。若无众缘，子不生芽。若不阙地界，不阙水、火、风、空、时界，则一切和合，种子生芽。其地界不作是念：‘我能摄持种子。’水界不作是念：‘我能滋润种子。’火界不作是念：‘我能成就种子。’风界不作是念：‘我能增长种子。’空界不作是念：‘我能令种子作无障碍。’时界不作是念：‘我能变易种子。’其种子亦不作是念：‘我从众缘而得生芽。’然假如是缘种子生芽，其芽不自作、不他作、不二俱作、不自在天作、不时变易作、不自性生、不系属作者无因得生。如是种子以地、水、火、风、空、时和合故而生。 “此外缘生法，应知五种：不常、不断、不移转、因少果多、相似相续不生异物。云何不常？种子、芽异故，不即是种是芽，亦不以坏种而得生。芽实种坏故而生，以种坏芽生故名不常。云何不断？先不坏种而生芽，亦非不坏。如是种坏，和合生牙，名为不断。不移转者，种子、芽为异故。因少果多者， 现代汉语译本： ‘生’是否属于‘缘’（Pratītyasamutpāda，指因缘和合而生）？所谓的六界和合而生，是否系属于‘缘’？什么是六界？地界（Dhatu，指构成物质的元素）、水界（Dhatu，指构成物质的元素）、火界（Dhatu，指构成物质的元素）、风界（Dhatu，指构成物质的元素）、空界（Dhatu，指构成物质的元素）、时界（Dhatu，指构成物质的元素）和合而生，系属于‘缘’。什么是地界、水界、火界、风界、空界、时界？令种子得以摄持，名为地界；令种子得以滋润，名为水界；令种子得以成就，名为火界；令种子得以增长，名为风界；令种子得以无障碍地生长，名为空界；令种子得以变易，名为时界。如果没有众多的因缘，种子就不会生出芽。如果不缺少地界，不缺少水、火、风、空、时界，那么一切和合，种子就能生出芽。地界不会这样想：‘我能摄持种子。’水界不会这样想：‘我能滋润种子。’火界不会这样想：‘我能成就种子。’风界不会这样想：‘我能增长种子。’空界不会这样想：‘我能令种子无障碍地生长。’时界不会这样想：‘我能变易种子。’种子也不会这样想：‘我从众多的因缘而得以生芽。’然而，假如因缘如此，种子就能生芽，这芽不是自己产生、不是由他产生、不是由两者共同产生、不是自在天（Īśvara，印度教中的主神）所造、不是由时间变易所致、不是自性而生、不是系属于作者，也不是无因而生。像这样，种子因为地、水、火、风、空、时和合的缘故而生。 ‘此外，缘生法，应当知道有五种特性：不恒常、不间断、不转移、因少果多、相似相续而不产生异物。什么是不恒常？种子和芽是不同的，不是说种子就是芽，也不是说破坏种子就能生芽。芽的产生是因为种子坏灭，因为种子坏灭而芽生，所以称为不恒常。什么是不间断？不是说不坏种子就能生芽，也不是说种子没有坏灭。像这样，种子坏灭，和合而生芽，称为不间断。不转移是指种子和芽是不同的。因少果多是指，'