English
English version The seed also does not think, 'I arise from various conditions.' But in reality, it is the seed of consciousness that establishes karma and afflictions, nourishes it with love, and covers it with the soil of ignorance (avidyā), thus giving rise to the sprout of name and form (nāmarūpa). This sprout of name and form is not self-created, not created by others, not created by both, not created by Īśvara (Īśvara), not created by the change of time, not born from nature (prakṛti), not dependent on a cause, nor does it arise without a cause. However, it does arise from the corresponding conditions when parents unite, and from the continuous arising of other corresponding conditions. This seed of consciousness gives rise to the sprout of name and form in the mother's womb. In the teaching of no lord and no self, the Dharma is like an illusion, and when conditions are not lacking, eye-consciousness (cakṣurvijñāna) arises from five conditions. What are these five? The eye (cakṣu) is conditioned by form (rūpa), light (āloka), and space (ākāśa), and from these arises attention (manaskāra). Eye-consciousness relies on the eye as its basis, takes form as its object, light as its illumination, space as its unobstructedness, and from these arises attention for deliberation. If there are not many conditions, eye-consciousness will not arise. If the internal eye-base (cakṣurāyatana) is lacking, as well as form, light, space, and attention, then eye-consciousness will not arise. In this way, when the five conditions are not lacking, then all come together and can give rise to eye-consciousness. The eye does not think, 'I am the basis for eye-consciousness.' Form does not think, 'I am the object for eye-consciousness.' Light does not think, 'I am the illuminating condition for eye-consciousness.' Space does not think, 'I am the unobstructed condition for eye-consciousness.' The mind (manas) that arises does not think, 'I am the deliberation for eye-consciousness.' Moreover, eye-consciousness does not think, 'I am born from many conditions.' However, eye-consciousness does arise from many conditions. The situation of the other four faculties (indriya) should be understood as described before. In reality, there is no dharma that transfers from this world to that world. There is the establishment of karmic retribution (karmaphala) because the conditions are not lacking. For example, a clear mirror reflects a face. The face does not transfer to the mirror, but the mirror has the image of the face because the conditions are not lacking. In this way, it is not that something ceases here and goes elsewhere. There is the attraction of karmic results (karma-vipāka) because the conditions are not lacking. For example, the moon is forty thousand yojanas (yojana) away from the earth, and if there is a small amount of water in a complete container, the image of the moon will appear, but in reality... --------------------------------------------------------------------------------
Chinese
不从彼谢至于全器少水中现，然有众缘和合，影现如是。不从此灭生于余处，有业报相感，因缘不阙故。譬如无薪，火则不生；有薪，则火生。业、烦恼所生识种子，从彼生处相续，名色芽转。如是无主、无我法、无所摄法，互为因缘，如幻相、自性法，因缘不阙。 “内缘生法五种应知：不常、不断、不移转、因少果多、相似相续生。云何不常？从此边蕴死，于余处边蕴生；非即死边蕴，是彼生边蕴；然死边蕴灭，于彼生边蕴起，是故不常。云何不断？不先灭于死边蕴，而起生边蕴；亦非不灭于死边蕴，即于彼时而生中有蕴，如秤不低昂，名为不断。云何不移转？然于异类转先，名不移转。云何因少果多？于此身作少善、恶业，于来生身多受善、恶报。云何相似相续？犹如现受身作业，即于来生受报。若是此缘生法如实，以正慧眼长时修，无人、无我、不颠倒、不生、不灭、无作、无为、无碍、无所缘、寂静、无畏、无夺、无尽、如幻、自性空寂、不坚、如痛、如痈、质碍、无常性、苦性、空性、无我性，则前际不流转，谓：‘我于过去为曾有耶？谁为我过去曾为有耶？我于过去云何有耶？’复于后际流转，谓：‘我于未来当有耶？谁谓我未来当有耶？我于未来当云何有耶？我于未来不有耶？谁谓我于未来不 现代汉语译本：并非从那个谢（谢指水）中消失，然后完全在少量水中显现，而是由于众多因缘和合，影像才如此显现。也不是从这里灭亡，然后生到其他地方，而是因为业报相互感应，因缘没有缺失的缘故。譬如没有柴火，火就不会燃烧；有柴火，火就会燃烧。由业和烦恼所产生的识种子，从它所生的地方相续不断，名为名色芽的转变。像这样，没有主宰、没有我、不是我所拥有的法，互相作为因缘，就像幻象一样，自性如此，因缘没有缺失。 ‘内在因缘所生的法有五种应该了解：不恒常、不间断、不转移、因少果多、相似相续而生。什么是不恒常？从这一边的蕴死亡，在另一边的地方蕴产生；不是说死亡的蕴就是出生的蕴；而是死亡的蕴灭亡了，在那个地方出生的蕴才生起，所以说不恒常。什么是不间断？不是先灭亡死亡的蕴，然后才生起出生的蕴；也不是不灭亡死亡的蕴，就在那个时候生起中有蕴，就像天平没有高低一样，称为不间断。什么是不可转移？在不同类别中转变，先前就叫做不可转移。什么是因少果多？在这个身体做少量的善或恶业，在来世的身体会受到更多的善或恶报。什么是相似相续？就像现在这个身体作业，就在来世受到报应。如果对于这种因缘所生的法如实地，用正确的智慧之眼长时间地修习，就会明白其中没有‘人’、没有‘我’，没有颠倒，没有生、没有灭，没有造作，没有作为，没有障碍，没有所缘，寂静，没有畏惧，没有被夺取，没有穷尽，如幻，自性空寂，不坚固，如痛苦，如痈疮，有质碍，是无常的性质，是苦的性质，是空的性质，是无我的性质，那么对于前际就不会流转，不会想：‘我过去曾经存在吗？谁是过去的我？我过去是怎样的存在？’也不会对于后际流转，不会想：‘我未来会存在吗？谁是未来的我？我未来会是怎样的存在？我未来不会存在吗？谁说我未来不会存在？’
English
English version: It is not that it disappears from that Xie (Xie refers to water) and then appears completely in a small amount of water, but rather that the image appears as it does due to the combination of many causes and conditions. It is also not that it ceases here and is born elsewhere, but rather that karmic retributions interact, because the causes and conditions are not lacking. For example, without firewood, fire will not arise; with firewood, fire will arise. The seed of consciousness produced by karma and afflictions continues from the place where it is born, and is called the transformation of the sprout of name and form (nama-rupa). In this way, phenomena that are without a master, without a self, and not possessed by self, act as causes and conditions for each other, like illusions, with such being their nature, and the causes and conditions are not lacking. 'Five kinds of internally conditioned phenomena should be understood: impermanent, non-ceasing, non-transferring, small cause with large effect, and similar continuous arising. What is impermanent? From the aggregates (skandhas) dying on this side, aggregates are born in another place; it is not that the dying aggregates are the same as the born aggregates; rather, the dying aggregates cease, and the born aggregates arise in that place, therefore it is impermanent. What is non-ceasing? It is not that the dying aggregates cease first, and then the born aggregates arise; nor is it that the dying aggregates do not cease, and the intermediate aggregates (antarabhava) arise at that time, like a scale that is neither high nor low, it is called non-ceasing. What is non-transferring? Transforming in different categories, earlier is called non-transferring. What is a small cause with a large effect? Doing a small amount of good or bad karma in this body, one will receive more good or bad retribution in the next life. What is similar continuous arising? Like doing actions in the present body, one will receive retribution in the next life. If one truly understands this conditioned phenomenon, and cultivates it for a long time with the eye of correct wisdom, one will understand that there is no 'person', no 'self', no inversion, no birth, no death, no creation, no action, no obstruction, no object of thought, it is peaceful, without fear, without being taken away, without end, like an illusion, its nature is empty and still, not solid, like pain, like a sore, with material obstruction, it is of the nature of impermanence, of the nature of suffering, of the nature of emptiness, of the nature of no-self, then one will not transmigrate regarding the past, not thinking: 'Did I exist in the past? Who was I in the past? How did I exist in the past?' Nor will one transmigrate regarding the future, not thinking: 'Will I exist in the future? Who will I be in the future? How will I exist in the future? Will I not exist in the future? Who says I will not exist in the future?' --------------------------------------------------------------------------------
Chinese
有耶？我于未来云何不有耶？’复于中际不流转：‘我于今有耶？谁谓我今有耶？云何谓我今有耶？此有情于此殁复往何处？’所有沙门、婆罗门、世间中异见——所谓我见系、众生见系、寿者系、诸见系、希望、吉祥系——，若以正见相应，于此时悉断诸结，证得遍知。如断多罗树，无所有性，入于胜义，于诸趣长时悟不生、不灭，得成就忍，广作无边利乐有情事。若有善男子、善女人，于此经中若须臾顷审谛观察缘生义理者，即能顿灭无始时来极重业障，广集福德，智慧通达，永断耶见，说法无畏。大德舍利子！婆伽梵与彼善男子、善女人授无上等觉大菩提记。” 具寿舍利子，并天、龙、药叉、彦达嚩、阿苏啰、蘖噜拏、紧那啰、摩护啰誐、人及非人，闻慈氏菩萨说是经已，心大忻悦，深生随喜，从此而起，礼慈氏菩萨足，欢喜奉行。 慈氏菩萨所说大乘缘生稻𦼮喻经 现代汉语译本：‘我存在吗？我将来怎么会不存在呢？’又于中间阶段不流转：‘我现在存在吗？谁说我现在存在呢？怎么说我现在存在呢？这个有情众生从这里死后又会去哪里呢？’所有沙门（出家修行者）、婆罗门（祭司），世间中不同的见解——所谓我见系（执着于自我的观点）、众生见系（执着于众生的观点）、寿者系（执着于寿命的观点）、各种见解的束缚、希望、吉祥的束缚——如果以正确的见解相应，在此时都能断除各种烦恼，证得遍知（对一切事物彻底的了解）。就像砍断多罗树（棕榈树），使其成为无所有性，进入殊胜的真义，对于各种轮回长久地觉悟不生不灭的道理，获得成就忍（安忍于真理），广泛地做着无边利益众生的事业。如果有善男子、善女人，对于这部经中哪怕是片刻时间审慎地观察缘起（事物相互依存的产生）的义理，就能立刻消灭无始以来极其严重的业障，广泛地积聚福德，智慧通达，永远断除邪见，说法无所畏惧。大德舍利子（佛陀的十大弟子之一）！婆伽梵（佛陀）会给那些善男子、善女人授无上正等觉大菩提记（对未来成佛的预言）。’ 具寿舍利子（佛陀的十大弟子之一），以及天（天神）、龙（神龙）、药叉（夜叉，一种鬼神）、彦达嚩（乾闼婆，一种天神，负责奏乐）、阿苏啰（阿修罗，一种好战的神）、蘖噜拏（迦楼罗，一种大鸟）、紧那啰（紧那罗，一种半人半鸟的神）、摩护啰誐（摩睺罗伽，一种大蟒神）、人和非人，听了慈氏菩萨（弥勒菩萨）所说的这部经后，心中非常欢喜，深深地随喜赞叹，然后起身，礼拜慈氏菩萨的脚，欢喜地奉行。 慈氏菩萨所说大乘缘生稻𦼮喻经
English
English version: 'Do I exist? How could I not exist in the future?' Furthermore, not transmigrating in the intermediate state: 'Do I exist now? Who says I exist now? How is it said that I exist now? Where will this sentient being go after dying here?' All the different views among the Shramanas (ascetics), Brahmanas (priests), and in the world—the so-called views of self-attachment, sentient being-attachment, life-span-attachment, all kinds of view-attachments, hopes, and auspicious attachments—if they are in accordance with right view, at this moment, all afflictions can be cut off, and complete knowledge (omniscience) can be attained. Just like cutting down a Tala tree (palm tree), making it non-existent, entering the supreme meaning, for a long time realizing the principle of non-arising and non-ceasing in all realms of existence, attaining the endurance of accomplishment (acceptance of the truth), extensively doing the work of benefiting sentient beings without limit. If there are good men and good women who, in this sutra, even for a moment, carefully observe the meaning of dependent origination (the interdependent arising of phenomena), they can immediately eliminate extremely heavy karmic obstacles from beginningless time, extensively accumulate merit, have wisdom that penetrates, forever cut off wrong views, and have no fear in expounding the Dharma. Great virtuous Shariputra (one of the Buddha's ten great disciples)! The Bhagavan (Buddha) will bestow the prediction of unsurpassed complete enlightenment, the Great Bodhi, upon those good men and good women.' The Venerable Shariputra (one of the Buddha's ten great disciples), along with Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (mythical beings, half-human and half-bird), Mahoragas (great serpent deities), humans, and non-humans, having heard this sutra spoken by the Bodhisattva Maitreya (the future Buddha), were greatly delighted, deeply rejoiced, and then arose, bowed at the feet of the Bodhisattva Maitreya, and joyfully practiced it. The Great Vehicle Sutra on the Analogy of the Rice Seedling of Dependent Origination, spoken by the Bodhisattva Maitreya. --------------------------------------------------------------------------------