佛說稻芉經
The Sutra of the Rice Seedling Spoken by the Buddha
闕譯附東晉錄
Anonymous Translation, Attached to the Eastern Jin Record
如是我聞。一時佛住王舍城耆闍崛山中。與大比丘眾千二百五十人俱。及大菩薩摩訶薩眾。
Thus I have heard. At one time the Buddha was dwelling on Vulture Peak Mountain in Rajagaha, together with a great assembly of twelve hundred and fifty monks, as well as a great multitude of great bodhisattvas, mahasattvas.
爾時尊者舍利弗往至彌勒經行處。彌勒舍利弗俱坐石上。爾時尊者舍利弗問彌勒言。今日世尊覩見稻芉而作是說。汝等比丘。見十二因緣。即是見法。即是見佛。爾時世尊作是說已默然而住。彌勒。世尊何故說是修多羅。復以何義說見十二因緣。即是見法。見法即是見佛。皆以何義作如是說。云何是十二因緣。云何見因緣即是見法。云何見法即是見佛。
At that time, the venerable Shariputra went to where Maitreya was walking in meditation. Maitreya and Shariputra both sat down on a stone. Then the venerable Shariputra asked Maitreya: "Today the World-Honored One saw a rice seedling and said this: 'You monks, seeing the Twelve Links of Dependent Origination is seeing the Dharma. It is seeing the Buddha.' After the World-Honored One said this, he remained silent. Maitreya, why did the World-Honored One speak this sutra? And with what meaning did he say that seeing the Twelve Links of Dependent Origination is seeing the Dharma, and that seeing the Dharma is seeing the Buddha? With what meaning did he say all this? What are the Twelve Links of Dependent Origination? How is seeing the links seeing the Dharma? How is seeing the Dharma seeing the Buddha?"
爾時彌勒語舍利弗言。佛世尊常說。見十二因緣即是見法。見法即是見佛。十二因緣者。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。生緣老死憂悲苦惱。眾苦聚集為大苦陰作因。是故佛說十二因緣。云何是法入正道分及涅槃果。如來略說是法。云何是佛。能覺一切法。故名為佛。若以慧眼見真法身。能成菩提所學之法。云何見十二因緣即是見法。見法即是見佛。佛作是說。十二因緣常相續起無生如實見不顛倒。無生無作。非有為無住無為。非心境界寂滅無相。以是故。見十二因緣即是見法。常相續起無生。如實見不顛倒。無生無作。非有為無住無為。非心境界寂滅無相。以是故。見十二因緣。即是見無上道具足法身。
Then Maitreya said to Shariputra: The World-Honored Buddha has often taught that to see the Twelve Links of Dependent Origination is to see the Dharma, and to see the Dharma is to see the Buddha. The Twelve Links of Dependent Origination are: ignorance conditions mental formations; mental 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 clinging; clinging conditions becoming; becoming conditions birth; birth conditions aging, death, sorrow, lamentation, pain, and distress. The massing of suffering in this way forms the cause of the great aggregate of suffering. Therefore the Buddha taught the Twelve Links of Dependent Origination. How is this Dharma a factor of entry into the right path and the fruit of Nirvana? The Tathagata briefly teaches this Dharma. What is the Buddha? Because he is able to awaken to all dharmas, he is called Buddha. If with the eye of wisdom one sees the true Dharmakaya, one can accomplish the Dharma learned for Enlightenment. How is it that seeing the Twelve Links of Dependent Origination is seeing the Dharma, and seeing the Dharma is seeing the Buddha? The Buddha taught it in this way: the Twelve Links of Dependent Origination perpetually arise in continuity, yet are unborn; to see them as they truly are, without inversion; unborn, uncreated; not conditioned, not dwelling, unconditioned; not an object of mind, quiescent, without marks. For this reason, seeing the Twelve Links of Dependent Origination is seeing the Dharma. Perpetually arising in continuity, yet unborn; seeing them as they truly are, without inversion; unborn, uncreated; not conditioned, not dwelling, unconditioned; not an object of mind, quiescent, without marks. For this reason, seeing the Twelve Links of Dependent Origination is seeing the path to the unsurpassed and fulfilling the Dharmakaya.
尊者舍利弗問彌勒言。云何名十二因緣。彌勒答言。有因有緣是名因緣法。此是佛略說因緣相。以此因能生是果。如來出世因緣生法。如來不出世亦因緣生法。性相常住無諸煩惱。究竟如實非不如實。是真實法離顛倒法。復次十二因緣法從二種生。云何為二。一者因。二者果。因緣生法復有二種。有內因緣。有外因緣。外因緣法從何而生。如似種能生牙。從牙生葉。從葉生節。從節生莖。從莖生穗。從穗生華。從華生實。無種故無牙。乃至無有華實。有種故牙生。乃至有華故果生。而種不作念我能生牙。牙亦不作念我從種生。乃至華亦不作念我能生實。實亦不作念我從華生。而實種能生牙。如是名為外因生法。云何名外緣生法。所謂地水火風空時。地種堅持。水種濕潤。火種成熟。風種發起。空種不作障礙。又假於時節氣和變。如是六緣具足便生。若六緣不具物則不生。地水火風空時。六緣調和不增減故。物則得生。地亦不言我能持。水亦不言我能潤。火亦不言我能成熟。風亦不言我能發起。空亦不言我能不作障礙。時亦不言我能令生。種亦不言我從六緣而得牙。牙亦不言我從數緣生。雖不作念從爾數緣生。而實從眾緣和合得生牙。亦不從自生。亦不從他生。亦不從自他合生。亦不從自在天生亦不從時方生。亦不從本性生。亦不從無因生。是名生法次第。如是外緣生法以五事故。當知不斷亦非常亦不從此至彼。如牙種少果則眾多。相似相續不生異物。云何不斷。從種牙根莖次第相續故不斷。云何非常。牙莖華果各自別故非常。亦不種滅而後牙生。亦非不滅而牙便生。而因緣法牙起種謝。次第生故非常。種牙名相各異故。不從此至彼。種少果多故當知不一。是名種少果多。如種子不生異果故。名相似相續。以此五種外緣諸法得生。
Venerable Shariputra asked Maitreya: "What is meant by the Twelve Links of Dependent Origination?"
Maitreya replied: "That which has causes and conditions is what we call the Dharma of causes and conditions. This is the Buddha's brief description of the characteristics of causes and conditions. Through these causes, results arise. Whether a Tathāgata appears in the world or does not appear in the world, the Dharma of causes and conditions still arises. Its nature and characteristics abide constantly, free of all afflictions. It is ultimate and true, never false. It is the true Dharma, the Dharma free from distortion.
"Furthermore, the Dharma of the Twelve Links of Dependent Origination arises from two things. What are the two? First, causes; second, results. The Dharma of causes and conditions also has two kinds: internal causes and conditions, and external causes and conditions.
"From what do external causes and conditions arise? It is like a seed that can produce a sprout; from the sprout comes a leaf; from the leaf comes a node; from the node comes a stalk; from the stalk comes an ear; from the ear comes a flower; from the flower comes fruit. With no seed, there is no sprout—and so on, no flower and no fruit. With a seed, the sprout grows—and so on, with a flower, the fruit appears. Yet the seed does not think, 'I can produce the sprout.' The sprout does not think, 'I am born from the seed.' And so on, the flower does not think, 'I can produce the fruit,' and the fruit does not think, 'I am born from the flower.' Yet truly the seed can produce the sprout. This is what is called the arising of things through external causes.
"What is meant by the arising of things through external conditions? These are earth, water, fire, wind, space, and time. The element of earth holds firm; the element of water moistens; the element of fire ripens; the element of wind initiates; the element of space creates no obstruction; and there is also the harmony and change of the seasons and atmosphere. When these six conditions are complete, things arise. If the six conditions are not complete, things do not arise. When earth, water, fire, wind, space, and time—these six conditions—are in harmony, neither increasing nor decreasing, things are able to arise. Earth does not say, 'I can hold firm.' Water does not say, 'I can moisten.' Fire does not say, 'I can ripen.' Wind does not say, 'I can initiate.' Space does not say, 'I can create no obstruction.' Time does not say, 'I can cause things to arise.' The seed does not say, 'I am produced from the six conditions,' and the sprout does not say, 'I arise from these many conditions.' Though they do not form such thoughts—'I arise from these many conditions'—in truth the sprout arises from the coming together of many conditions. It does not arise from itself, nor from another, nor from both self and other together, nor from the god Ishvara, nor from time or direction, nor from inherent nature, nor without cause. This is called the sequential arising of things.
"Know that external causes and conditions, on account of five aspects, are neither annihilated nor eternal, nor do they pass from here to there. [The five are:] First, because a seed is small but its fruit is abundant; second, because they are similar and continue in succession without producing different things. How is it not annihilated? Because from the seed come the sprout, root, and stalk in sequential succession, therefore it is not annihilated. How is it not eternal? Because the sprout, stalk, flower, and fruit are each distinct, therefore it is not eternal. It is not that the seed ceases and then the sprout arises, nor is it that without ceasing the sprout arises. Rather, in the Dharma of causes and conditions, the sprout arises and the seed passes away with successive arising, and therefore it is not eternal. Because the names and forms of seed and sprout are each different, they do not pass from here to there. Because the seed is small and the fruit is abundant, know that they are not one. This is what is meant by 'small seed, abundant fruit.' Because the seed does not produce a different kind of fruit, it is called similar and continuing in succession. Through these five aspects, all external conditioned phenomena are able to arise."
內因緣法從二種生。云何為因。從無明乃至老死。無明滅即行滅。乃至生滅故則老死滅。因無明故有行。乃至因有生故則有老死。無明不言我能生行。行亦不言我從無明生。乃至老病死亦不言我從生生。而實有無明則有行。有生則有老死。是名內因次第生法。云何名內緣生法。所謂六界。地界水界火界風界空界識界。何謂為地。能堅持者名為地界。何謂為水。能潤漬者名為水界。何謂為火。能成熟者名為火界。何謂為風。能出入息者名為風界。何謂為空。能無障礙者名為空界。何謂為識。四陰五識亦言為名亦名為識。如是眾法和合名為身。有漏心名為識。如是四陰為五情根名為色。如是等六緣名為身。若六緣具足無損減者則便成身。是緣若減身則不成。地亦不念我能堅持。水亦不念我能濕潤。火亦不念我能成熟。風亦不念我能出入息。空亦不念我能無障礙。識亦不念我能生長。身亦不念我從數緣生。若無此六緣身亦不生。地亦無我無人無眾生無壽命非男非女亦非非男非非女非此非彼。水火風乃至識等亦皆無我無眾生無壽命。乃至亦非此非彼。
Internal causal dharmas arise from two kinds of causes. What is the cause? It runs from ignorance through to old age and death. When ignorance ceases, formations cease; and so on, when birth ceases, old age and death cease. Because of ignorance there are formations; and so on, because there is birth, there is old age and death. Ignorance does not say, "I produce formations." Formations also do not say, "We arise from ignorance." And so on, birth, old age, sickness, and death also do not say, "We arise from birth." Yet truly, when there is ignorance there are formations; when there is birth there is old age and death. This is called the internal causal dharmas that arise in sequential order. What is called internal condition-arisen dharmas? They are the six elements: the earth element, water element, fire element, wind element, space element, and consciousness element. What is earth? That which can hold and sustain is called the earth element. What is water? That which can moisten and soak is called the water element. What is fire? That which can mature is called the fire element. What is wind? That which can breathe in and out is called the wind element. What is space? That which is without obstruction is called the space element. What is consciousness? The four aggregates and the five consciousnesses are also called name, and also called consciousness. Thus the coming together of these many dharmas is called the body. A contaminated mind is called consciousness. Thus the four aggregates, together with the five sense faculties, are called form. These six conditions are called the body. If the six conditions are complete and not deficient, then a body is formed. If these conditions are diminished, the body is not formed. Earth does not think, "I can hold and sustain." Water does not think, "I can moisten." Fire does not think, "I can mature." Wind does not think, "I can breathe in and out." Space does not think, "I am without obstruction." Consciousness does not think, "I can cause growth." The body also does not think, "I arise from these many conditions." If these six conditions were absent, the body would not arise. Earth is also without self, without person, without sentient being, without lifespan, neither male nor female, and neither not-male nor not-female, neither this nor that. Water, fire, wind, and even consciousness are likewise all without self, without sentient being, without lifespan, and even neither this nor that.
云何名無明。無明者。於六界中生一想。聚想常想不動想不壞想內生樂想眾生想壽命想人想我想我所想。生如是種種眾多想。是名無明。如是五情中生貪欲瞋恚。想行亦如是。隨著一切假名法名為識。四陰為名。色陰為色。是名名色。名色增長生六入。六入增長生觸。觸增長生受。受增長生愛。愛增長生取。取增長生有。有增長故能生後陰為生。生增長變名為老。受陰敗壞故名為死。能生嫉熱故名憂悲苦惱。五情違害名為身苦。意不和適名為心苦。如是等眾苦聚集常在闇冥名為無明。造集諸業名為行。分別諸法名為識。有所建立名為名色。六根開張名為六入。對緣取塵故名為觸。受覺苦樂故名為受。如渴求飲故名為愛。能有所取故名為取。起造諸業故名為有。後陰始起故名為生。住世衰變故名為老。最後敗壞故名為死。追感往事言聲哀慼名為憂苦。事來逼身是名苦惱。追思相續故名為悲。煩惱纏縛故名為惱。邪見妄解名為無明。以此邪解起於三業故名為行善惡等業能受果報故名為識。從污穢無記業生污穢無記識。不動業生不動識。從識生名色。從名色生六入。從六入生觸。從觸生受。從受生愛。從愛生取。從取生有。從有生生。從生有老死憂悲苦惱。彌勒語尊者舍利弗。十二因緣各各有果。非常非斷。非有為不離有為。非盡法。非離欲法。非滅法。有佛無佛相續不斷。如河駛流間無絕時。
What is ignorance? Ignorance is this: within the six elements, one gives rise to the notion of unity, the notion of aggregation, the notion of permanence, the notion of immovability, the notion of indestructibility; within, one gives rise to the notions of pleasure, of sentient beings, of lifespan, of a person, of self, of what belongs to self. Giving rise to all these many various notions—this is called ignorance. Likewise, from the five sense faculties arise greed and anger; notions and mental formations are the same way. Following along with all these falsely designated dharmas is called consciousness. The four aggregates are "name"; the aggregate of form is "form." This is called name-and-form. Name-and-form growing increases gives rise to the six sense bases. The six sense bases growing increases gives rise to contact. Contact growing increases gives rise to feeling. Feeling growing increases gives rise to craving. Craving growing increases gives rise to grasping. Grasping growing increases gives rise to existence. Because existence grows, it can produce the next aggregate—this is birth. Birth growing and changing is called aging. The aggregate of feeling decaying and breaking up is called death. What breeds envy and burning is called sorrow, grief, suffering, and distress. The five faculties being harmed is called bodily suffering. The mind being disharmonious and uncomfortable is called mental suffering. All such masses of suffering gathering together, constantly dwelling in darkness—this is called ignorance. Accumulating all karmas is called formation. Distinguishing all dharmas is called consciousness. That which is established is called name-and-form. The six faculties opening out is called the six sense bases. Meeting conditions and taking in sense objects is called contact. Experiencing and perceiving pleasure and pain is called feeling. Like one thirsty seeking drink—this is called craving. Being able to grasp is called grasping. Giving rise to all karmas is called existence. The next aggregate first arising is called birth. Dwelling in the world, decaying and changing is called aging. Final breaking down and ruin is called death. Recalling past events with lamenting voice and grief is called sorrow and suffering. When things come pressing upon the body, this is called distress. Recalling and thinking continuously is called grief. Being bound up by afflictions is called anguish. Wrong views and false understanding are called ignorance. Based on this false understanding, one commits the three karmas—this is called formation. Wholesome and unwholesome karmas able to receive karmic results—this is called consciousness. From defiled and neutral karmas arises defiled and neutral consciousness. From non-moving karma arises non-moving consciousness. From consciousness arises name-and-form. From name-and-form arise the six sense bases. From the six sense bases arises contact. From contact arises feeling. From feeling arises craving. From craving arises grasping. From grasping arises existence. From existence arises birth. From birth arise aging, death, sorrow, grief, suffering, and distress. Maitreya said to the venerable Shariputra: Each and every one of the Twelve Links of Dependent Origination has its own fruit. They are neither permanent nor annihilated. They are not conditioned, yet they do not depart from the conditioned. They are not a dharma of exhaustion, not a dharma of freedom from desire, not a dharma of cessation. Whether a Buddha appears or not, they continue without interruption, like a river's swift current with no moment of pause.
爾時彌勒重語尊者舍利弗。十二因緣各各有因。各各有緣。非常非斷。非有為不離有為。非盡法。非離欲法。非滅法。有佛無佛相續不斷。如河駛流間則無絕。能以四緣增長十二緣。何等為四。無明愛業識。識為種體。業為田體。無明愛是煩惱體。能生長識。業為識田。愛為潤漬。無明覆植識種子。業不作念我能生識種。愛亦不作念我能潤漬。無明亦不作念我能覆植識種。識亦不作念我從爾所因緣。復次業為識田。無明為糞。愛水為潤。便生名色等牙。而名色牙亦不從自生。亦不從他生。亦不從自他合生。亦不從自在天生。亦不從時方生。亦不從體生亦不無因緣生。復次欲樂父母精氣眾緣和合故生色牙。無主無我無造無壽者。猶如虛空如幻。從眾因緣和合而生。復次尊者舍利弗。眼識從五因緣生。云何為五。眼色明空作意。識便得生。眼識依眼根以色為境界。緣明以為照虛空不作障礙。作意起發故。生眼識。如是眾緣若不和合眼識則不生。而眼識亦不作念我能作體想。色亦不作念我能作境界。明亦不作念我能照了。空亦不作念我能無礙。作意亦不作念我能發起眼識。眼識亦不作念我從數緣生。如此眼識實假。眾緣和合而生。如是次第諸根生識。亦如是說。
At that time, Maitreya again addressed the Venerable Shariputra: Each of the Twelve Links of Dependent Origination has its own cause and its own condition. They are neither permanent nor annihilated; they are not conditioned, yet they are not apart from the conditioned. They are not of the nature of cessation, not of the nature of the fading of desire, not of the nature of extinction. Whether a Buddha appears in the world or not, they continue without interruption, like the swift current of a river that never pauses for a moment. Four conditions can cause the twelve links to grow. What are the four? Ignorance, craving, karma, and consciousness. Consciousness is the seed-body; karma is the field-body; ignorance and craving are the affliction-body. They can cause consciousness to grow. Karma is the field of consciousness; craving moistens it; ignorance covers and plants the seed of consciousness. Karma does not think, "I can produce the seed of consciousness." Craving does not think, "I can moisten it." Ignorance does not think, "I can cover and plant the seed of consciousness." Consciousness does not think, "I arise from just so many causes and conditions." Furthermore, karma is the field of consciousness; ignorance is the fertilizer; the water of craving moistens it—and so name-and-form and the other sprouts arise. Yet the sprout of name-and-form does not arise from itself, nor from another, nor from both self and other together, nor from the god Ishvara, nor from time or space, nor from a substantial self, nor without causes and conditions. Furthermore, the sprout of form arises through the convergence of many conditions: the desire and pleasure of father and mother, their vital essence, and so on. It has no owner, no self, no maker, no one who lives. It is like empty space, like an illusion, arising from the convergence of many causes and conditions. Furthermore, Venerable Shariputra, eye-consciousness arises from five conditions. What are the five? The eye, form, light, space, and attention—and so eye-consciousness comes to be. Eye-consciousness depends on the eye faculty, takes form as its object, relies on light to illuminate it, and has space that creates no obstruction; through the activation of attention, eye-consciousness arises. Thus, if these various conditions do not converge, eye-consciousness does not arise. Yet eye-consciousness does not think, "I can serve as a body." Form does not think, "I can serve as an object." Light does not think, "I can illuminate." Space does not think, "I can be unobstructed." Attention does not think, "I can activate eye-consciousness." Eye-consciousness does not think, "I arise from such-and-such conditions." In this way, eye-consciousness is truly provisional, arising from the convergence of many conditions. In the same sequential manner, the arising of consciousness through the other faculties should be explained likewise.
復次舍利弗。無有法從此世至他世。但業果莊嚴眾緣和合便生。又復舍利弗。譬如明鏡能現面像。鏡面各在異所。而無往來物見同處。又復舍利弗。如月麗天去地四萬二千由旬。水流在下月曜於上。玄象雖一影現眾水。月體不降水質不昇。如是舍利弗。眾生不從此世至於後世。不從後世復至於此。然有業果因緣報應。不可損減。復次尊者舍利弗。如火得薪便然薪盡則止。如是業結生識周遍諸趣。能起名色果。無我無主亦無受者。如虛空。如熱時炎。如幻如夢無有實法。而其善惡因緣果報隨業不亡。又復尊者舍利弗。十二因緣亦從五因緣生。非常非斷不來不去因少果多。亦相似相續次第而生。云何非常。一陰滅一陰生。滅非即生生非即滅。故名非常。云何不斷。如秤高下此滅彼生。故名不斷。如實知見。云何不來不去無有子去而至於牙。亦無牙來而趣子所。以是緣故。無有從此至彼。然實以少種能生多果。云何相似而生。如不善因生不善果。如善因生善果。以是故名相似相續而生。又復舍利弗。如佛所說。能觀十二因緣。是名正見。若正觀十二因緣者。於過去身中不生有想。於未來身中亦不生無想。眾生為從何來去何所至。若沙門婆羅門及世間人。成就諸見我見眾生見命見丈夫見吉不吉見。如是十二因緣。如多羅樹剪滅其首更不得生。我見則除。若人正見十二因緣。若得如是思心。尊者舍利弗。若有眾生能忍是法。此多陀阿伽度阿羅呵三藐三佛陀善逝世間解調御丈夫天人師佛世尊。必為授阿耨多羅三藐三菩提記。尊者舍利弗聞彌勒作是說已。歡喜而去。天龍夜叉乾闥婆阿修羅及諸大眾。頂禮彌勒。歡喜奉行。
Furthermore, Shariputra, there is no dharma that passes from this world to the next world. It is only that the adornment of karmic results, together with the convergence of conditions, brings about birth. Furthermore, Shariputra, just as a bright mirror can reflect a face's image, though the mirror and the face are each in different places, with nothing going or coming, the object appears in the same place. Furthermore, Shariputra, just as the moon shines in the sky at a distance of forty-two thousand yojanas above the earth, while the water flows below and the moon shines above, though the celestial body is one, its image appears in many waters—the moon's body does not descend, nor does the water's substance rise. In the same way, Shariputra, sentient beings do not pass from this world to a later world, nor from a later world return to this one, and yet there are karmic results, causes and conditions, and retributions that cannot be diminished. Furthermore, Venerable Shariputra, just as fire blazes when it obtains fuel and stops when the fuel is exhausted, so too the knot of karma generates consciousness that pervades all destinies and can produce name-and-form results. There is no self, no master, and no one who receives. It is like space, like a mirage in the heat, like an illusion, like a dream—there is no real dharma, yet the karmic results of good and evil, causes and conditions, follow karma and are not lost. Furthermore, Venerable Shariputra, the Twelve Links of Dependent Origination also arise from five causes and conditions. They are neither permanent nor annihilated, neither coming nor going; from few causes come abundant fruits, and they arise in similar continuity, in sequence. How are they not permanent? One aggregate ceases and another aggregate arises; cessation is not identical with arising, and arising is not identical with cessation. Therefore they are called not permanent. How are they not annihilated? Like a scale rising and falling, this ceases and that arises. Therefore they are called not annihilated. This is knowing and seeing as it truly is. How is it neither coming nor going? There is no seed that departs and reaches the sprout, nor does a sprout come and go to the seed's place. For this reason, there is no passing from here to there, and yet truly a few seeds can produce abundant fruit. How do they arise similarly? Just as an unwholesome cause produces an unwholesome result, and a wholesome cause produces a wholesome result, for this reason they are called arising in similar continuity. Furthermore, Shariputra, as the Buddha has said, one who can observe the Twelve Links of Dependent Origination is called one with Right View. One who rightly observes the Twelve Links of Dependent Origination does not give rise to notions of existence regarding past bodies, nor does one give rise to notions of nonexistence regarding future bodies—thinking, "From where do sentient beings come, and to where do they go?" If renunciants, brahmins, and worldly people accomplish various views—the view of self, the view of sentient beings, the view of life, the view of a person, and views of auspiciousness and inauspiciousness—then through these Twelve Links of Dependent Origination, cut off at the head like a palm tree, such views cannot arise again. The view of self is thereby eliminated. If a person has Right View of the Twelve Links of Dependent Origination and attains such a mind of reflection—Venerable Shariputra, if there are sentient beings who can accept this Dharma, then the Tathāgata, the Arhat, the Fully Enlightened One, the Well-Gone One, the Knower of the World, the Unexcelled Trainer of Those to Be Tamed, the Teacher of Devas and Humans, the Buddha, the World-Honored One, will surely bestow upon them the prediction of Anuttarā Samyaksaṃbodhi. Having heard Maitreya speak thus, Venerable Shariputra rejoiced and departed. Devas, nāgas, yakṣas, gandharvas, asuras, and the great assembly bowed their heads to Maitreya and joyfully put it into practice.
佛說稻芉經
The Sutra of the Rice Seedling Spoken by the Buddha