The Buddha Speaks the Mahayana Rice Stalk Sutra [佛說大乘稻[卄/干]經]

Thus have I heard: At one time the World-Honored One was dwelling on Mount Gṛdhrakūṭa near the city of Rājagṛha, together with one thousand two hundred and fifty Great Bhikṣus and a host of Great Bodhisattvas.

At that time, the Venerable Śāriputra came to the walking-meditation place of the Great Bodhisattva Maitreya. Having arrived, the two greeted one another and sat together upon a broad stone slab. Thereupon, the Venerable Śāriputra, turning toward the Great Bodhisattva Maitreya, said: "Bodhisattva Maitreya!

Today the World-Honored One, observing the rice seedlings in the field, said to the bhikṣus: 'Bhikṣus, whoever sees Dependent Origination sees the Dharma; whoever sees the Dharma sees the Buddha.' Having spoken these words, He fell silent and said nothing further. Bodhisattva Maitreya! Why did the Well-Gone One speak these words?

What is the meaning of this? What is Dependent Origination? What is the Dharma?

What is the Buddha? How is it that seeing Dependent Origination is seeing the Dharma? How is it that seeing the Dharma is seeing the Buddha?"

When the Venerable Śāriputra had spoken these words, the Great Bodhisattva Maitreya replied to the Venerable Śāriputra: "Now the Buddha, the King of Dharma, the Perfectly and Universally Enlightened One, said to the bhikṣus: 'Whoever sees Dependent Origination sees the Dharma; whoever sees the Dharma sees the Buddha.' Now, herein, what is Dependent Origination? To speak of Dependent Origination is to say: 'This being, that is;

this arising, that arises.' Namely: Ignorance conditions Volitional Formations, Volitional Formations condition Consciousness, Consciousness conditions Name-and-Form, Name-and-Form conditions 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, and Birth conditions Aging-and-Death, sorrow, lamentation, suffering, grief, and despair to arise.

Thus there arises only this whole mass of suffering, great, unmixed, and utmost.

Also herein, with the cessation of Ignorance, Volitional Formations cease; with the cessation of Volitional Formations, Consciousness ceases; with the cessation of Consciousness, Name-and-Form ceases; 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; with the cessation of Craving, Clinging ceases; with the cessation of Clinging, Becoming ceases; with the cessation of Becoming, Birth ceases; with the cessation of Birth, Aging-and-Death, sorrow, lamentation, suffering, grief, and despair also cease.

Thus there ceases only this whole mass of suffering, great, unmixed, and utmost. This is what the World-Honored One spoke of as the Dharma of Dependent Origination.

What is the Dharma? It is the Eightfold Noble Path: Right View (clearly seeing the correct principle), Right Thought (thinking rightly), Right Speech (speaking rightly), Right Action (acting rightly), Right Livelihood (earning a living rightly), Right Effort (striving in what is right), Right Mindfulness (clearly remembering the right principle), and Right Concentration (concentrating upon the right principle and the right path). This Eightfold Noble Path together with its fruit and Nirvāṇa, which the World-Honored One spoke of, is called the Dharma.

What is the Buddha? He who knows all dharmas is called the Buddha. With the Wisdom-Eye and the Dharma-Body (the body of dharma-nature), He beholds all dharmas, cultivates the cause of Bodhi, and attains the stages of the Learner's path and the Beyond-Learning path.

How is it that one sees Dependent Origination? As the Buddha said: "Whoever sees the dharmas of Dependent Origination sees Dependent Origination." Those dharmas are: ever-abiding (eternally enduring, neither arising nor ceasing), without lifespan (no longer possessing form or continuous lifespan), free of lifespan (apart from all words about a lifespan, whether short or long), of suchness-nature (the nature of true emptiness, of suchness), of unerring nature (the nature of true emptiness and suchness, universal and without the slightest error or bias), unborn (being of the nature of suchness, it neither arises nor ceases), non-originating (not arising forth), non-doing (not engaging in any deed), unconditioned (not conditioned by activity), unobstructed (no longer hindered),

without realm-boundary (no longer divided into bounded domains), tranquil (eternally still and quiescent), without fear, without plunder (not subject to seizure), and without even the mark of tranquility (no longer possessing even the form or mark of stillness and quiescence).

If one has thus seen the dharmas of Dependent Origination, then with regard to that Dharma one must likewise see them as: ever-abiding, without lifespan, free of lifespan, of suchness-nature, of unerring nature, unborn, non-originating, non-doing, unconditioned, unobstructed, without realm-boundary, tranquil, without fear, without plunder, and without the mark of tranquility. Through Right Wisdom one realizes the Supreme Dharma, and by means of the Unsurpassed Dharma-Body one sees the Buddha.

Question: Why is it called Dependent Origination?

Answer: Because there is a cause and there is a condition, it is called Dependent Origination; it is not that there is no cause and no condition, and therefore it is called the dharma of Dependent Origination. The World-Honored One spoke of the character of Dependent Origination thus: Because the fruit is produced by that condition, whether or not a Tathāgata appears in the world, the nature of all dharmas (things) remains eternally abiding.

Even so: the dharma-nature (the nature of Dependent Origination), the nature of the abiding of dharmas (the nature whereby the dharma of Dependent Origination remains eternally abiding), the nature of the fixedness of dharmas (the nature whereby all dharmas are determined to be thus), the nature of correspondence with Dependent Origination (the nature whereby it accords with cause and condition), the nature of suchness (the nature whereby all dharmas are as they truly are), the unerring nature (the nature of suchness, universal and without error or bias), the nature without change or difference (the nature of suchness, unchanging and without divergence), the nature of true reality, the nature of the actual limit, the nature without falsehood, the nature without distortion, and so forth.

These are the words that the World-Honored One spoke.

This dharma of Dependent Origination arises by means of two things. What are these two things? They are: correspondence of cause and correspondence of condition. That Dependent Origination is again of two kinds: external Dependent Origination and internal Dependent Origination.

Herein, what is the correspondence of cause in the external dharma of Dependent Origination? From the seed arises the sprout, from the sprout arises the leaf, from the leaf arises the stalk, from the stalk arises the node, from the node arises the bud, from the bud arises the flower, from the flower arises the fruit. If there is no seed, the sprout does not arise, and likewise if there is no flower, the fruit too cannot arise. When there is a seed, the sprout can arise; thus when there is a flower, the fruit too can arise.

Yet that seed does not give rise to the thought: "I produce the sprout." Nor does the sprout give rise to the thought: "I am produced from the seed." And likewise the flower does not give rise to the thought: "I produce the fruit," nor does the fruit give rise to the thought: "I am produced from the flower."

Nevertheless, because there is a seed, the sprout is produced; and likewise, because there is a flower, the fruit is brought to completion.

Thus should one contemplate the meaning of "the correspondence of cause in the external dharma of Dependent Origination"!

How should one contemplate the correspondence of condition in the external dharma of Dependent Origination? The harmonious union of six elements is required. What is the harmonious union of six elements? They are: the earth-element (earth), the water-element (water), the fire-element (fire), the wind-element (wind), the space-element (space), and time. When these elements unite harmoniously, the external dharma of Dependent Origination can arise.

Thus should one contemplate the meaning of "the correspondence of condition in the external dharma of Dependent Origination"!

As for the earth-element, it is that which constantly supports the seed; the water-element is that which constantly moistens the seed; the fire-element is that which constantly provides warmth to the seed; the wind-element is that which constantly provides movement to the seed; the space-element is that which does not obstruct the seed; and time is that which can cause the seed to transform. If these conditions are absent, the seed cannot in any way produce the sprout. If, externally, the earth-element is wholly complete, and likewise the water, fire, wind, space, and time-elements are also wholly complete, and all unite harmoniously, then when the seed has ceased, the sprout can arise.

And herein, the earth-element does not give rise to the thought: "I constantly support the seed." Likewise, the water-element does not give rise to the thought: "I constantly moisten the seed"; the fire-element does not give rise to the thought: "I constantly provide warmth to the seed"; the wind-element does not give rise to the thought: "I constantly provide movement to the seed"; the space-element does not give rise to the thought: "I constantly do not obstruct the seed"; and time does not give rise to the thought: "I constantly cause the seed to transform." Nor does the seed give rise to the thought: "I constantly produce the sprout"; nor does the sprout give rise to the thought: "I am now produced from these conditions."

Nevertheless, when these conditions are present, once the seed has ceased, the sprout can arise. And likewise, when there is a flower, the fruit can arise. Thus, that sprout is not made by itself, nor is it made by another, nor is it made by itself together with another, nor is it made by a self-existent creator, nor is it a transformation of time, nor is it produced from its own self-nature, nor can it arise without a cause. Even so, when the earth, water, fire, wind, space, and time-elements unite harmoniously, once the seed has ceased, the sprout arises.

Thus should one contemplate the meaning of "the correspondence of condition in the external dharma of Dependent Origination"!

One should contemplate that external dharma of Dependent Origination by means of five modes of contemplation. What are the five? They are: not eternal (non-permanence), not cut off (non-annihilation), not transferred (non-transmigration), the arising of a great fruit from a small cause, and similarity to that former cause.

What is meant by "not eternal"? Because the sprout and the seed are two things distinct from each other; that sprout is not the seed; it is not that the sprout arises only after the seed has perished, nor is it that the sprout arises while the seed has not ceased; rather, when the seed perishes, the sprout arises—therefore it is "not eternal."

What is meant by "not cut off"? It is not that the seed of the past perishes and thereby the sprout arises, nor is it that the sprout arises while the seed has not ceased; rather, the seed too perishes, and at that very moment, like the two ends of a balance-beam rising and falling a little, the sprout arises—therefore it is "not cut off."

What is meant by "not transferred"? Because the sprout and the seed are different, the sprout is not the seed—therefore it is "not transferred."

What is meant by "a small cause producing a great fruit"? From a small seed, a great fruit is produced—therefore it is called "from a small cause, a great fruit is produced."

What is meant by "similarity to that former cause"? Because, just as the seed is when first planted, so is the fruit it produces—therefore it is called "similarity to that former cause."

Thus does one, by means of the five modes of contemplation, contemplate the external dharma of Dependent Origination!

Likewise, the internal dharma of Dependent Origination also arises by means of two things. What are these two things? They are: correspondence of cause and correspondence of condition.

What is the meaning of the correspondence of cause in the internal dharma of Dependent Origination? It means that, first, Ignorance conditions Volitional Formations, and so on up to Birth conditioning Aging-and-Death. If Ignorance does not arise, Volitional Formations too do not exist, and so on up to: if there is no Birth, Aging-and-Death too does not exist. Thus, because there is Ignorance, Volitional Formations can arise, and so on up to: because there is Birth, Aging-and-Death can exist.

Yet Ignorance does not give rise to the thought: "I produce Volitional Formations"; nor do Volitional Formations give rise to the thought: "I am produced from Ignorance"; and so on up to: Birth does not give rise to the thought: "I produce Aging-and-Death"; nor does Aging-and-Death give rise to the thought: "I am produced from Birth."

Nevertheless, because there is Ignorance, Volitional Formations can arise; and likewise, because there is Birth, Aging-and-Death can exist.

Therefore, one should contemplate the meaning of "the correspondence of cause in the internal dharma of Dependent Origination" thus!

How should one contemplate the matter of the correspondence of condition in the internal dharma of Dependent Origination? The harmonious union of six elements is required. What is the harmonious union of six elements? It is the harmonious union of the earth-element, water-element, fire-element, wind-element, space-element, and consciousness-element.

Thus should one contemplate the matter of "the correspondence of condition in the internal dharma of Dependent Origination"!

What is the character of the six elements in the internal dharma of Dependent Origination? That which makes this body firm and solid is called the "earth-element"; that which makes this body cohere is called the "water-element"; that which digests the food and drink within this body is called the "fire-element"; that which makes the breath go out and in, within and without this body, is called the "wind-element"; that which makes this body hollow and open is called the "space-element";

and the five consciousnesses of the body, corresponding (united) with the contaminated mind-consciousness—like a bundle of reeds—bring to completion the sprout of Name-and-Form (mind and body) of this body, and this is called the "consciousness-element." If these conditions are absent, then the body cannot arise.

If the internal earth-element is wholly complete, and likewise the water, fire, wind, space, and consciousness-elements are also wholly complete, and all unite harmoniously with one another, then the body can arise.

Yet that earth-element does not give rise to the thought: "I constantly perform the function of making the body firm and solid"; the water-element does not give rise to the thought: "I constantly perform for the body the function of cohesion"; the fire-element does not give rise to the thought: "I constantly digest the food and drink within the body"; the wind-element does not give rise to the thought: "I constantly make the breath go out and in, within and without the body"; the space-element does not give rise to the thought: "I constantly perform the function of hollowness and openness within the body"; the consciousness-element does not give rise to the thought: "I constantly bring to completion the sprout of Name-and-Form of this body";

nor does the body give rise to the thought: "I am produced from these conditions." Nevertheless, when there is the occasion of these conditions, the body can arise.

But that earth-element is not a Self, not a sentient being, not a life-bearer, not a birth-bearer, not a youth, not an agent, not a male, not a female, not of the eunuch kind, not self-existent, not "what belongs to a self," nor anything else whatsoever. And so on: the water-element, fire-element, wind-element, space-element, and consciousness-element too are not a Self, not a sentient being, not a life-bearer, not a birth-bearer, not a youth, not an agent, not a male, not a female, not of the eunuch kind, not self-existent, not "what belongs to a self," nor anything else of the sort.

What is Ignorance? With regard to these six elements, there arises the notion of unity (the notion that they are a single entity), the notion of an aggregate-unity (the notion that they are a real substance formed by the union of dharmas), the notion of permanence (the notion that they endure forever), the notion of firmness (the notion that they are firm and solid), the notion of indestructibility (the notion that they do not perish), the notion of bliss (the notion that they are blissful), the notion of a sentient being, a life, a birth-bearer, one that is nourished, a person of standing, a person (a human), a youth, an agent, a self, what belongs to a self, and so forth—together with many other kinds of unknowing (not knowing). This is "Ignorance."

When there is Ignorance, with regard to the various realms there arise greed, hatred, and delusion; that which, with regard to the realms, gives rise to greed, hatred, and delusion is Ignorance conditioning Volitional Formations. That which constantly discriminates all things clearly is called "Consciousness"; the four aggregates (form, feeling, perception, volitional formations) arising together with Consciousness are called Name-and-Form; the sense-faculties resting upon Name-and-Form are called the Six Sense-Bases; the harmonious union of the three dharmas (faculty, object, consciousness) is called Contact; the experiencing of that contact is called Feeling; attachment to that feeling is called Craving; the increase of that craving is called Clinging;

from that clinging there arises "karma capable of producing existence" (the active agency in the action that produces another Name-and-Form), and this is called Becoming; and from that cause (karma) the five aggregates (Name-and-Form) are produced, which is called Birth; once produced, the five aggregates mature, which is called Aging (old age); having aged, the five aggregates decay and dissolve, which is called Death (dying); when one is about to pass away, the inner mind is filled with both attachment and burning anguish, which is called Sorrow (grief); from that sorrow arise utterances, which is called Lamentation (wailing); the suffering of the body of the five consciousnesses is called Suffering;

the volitional intention (the arising of thought) and the mind-consciousness undergoing all manner of suffering is called Grief (anxiety); and all these things together with their attendant afflictions are called Despair.

Because it is greatly dark and obscure, it is called Ignorance; because it engages in doing, it is called Volitional Formations (all actions); because it discriminates clearly, it is called Consciousness; because they depend upon one another, they are called Name-and-Form; because they serve as the gates of arising, they are called the Six Sense-Bases; because there is contact, it is called Contact; because there is experiencing, it is called Feeling; because there is craving, it is called Craving; because there is grasping, it is called Clinging; because it gives rise to the having of a later body (the body of subsequent existence), it is called Becoming; because it produces the five aggregates, it is called Birth; because the five aggregates mature, it is called Aging;

because the five aggregates decay and dissolve, it is called Death; because there is grieving, it is called Sorrow; because there is wailing, it is called Lamentation; the anguish of the body is called Suffering; the anguish of the mind is called Grief; and because there is affliction, it is called Despair.

Moreover, not understanding the true nature, being deluded and not knowing, is called "Ignorance." Because there is such "Ignorance," there arise three kinds of volitional formations (actions): meritorious formations (the doing of merit), demeritorious formations (the doing of demerit), and imperturbable formations (the doing of that which is undisturbed). From meritorious formations (the doing of merit) arises the consciousness of meritorious formations (the karmic consciousness in the doing of merit)—this is Ignorance conditioning Volitional Formations; from demeritorious formations (the doing of demerit) arises the consciousness of demeritorious formations (the karmic consciousness in the doing of demerit)—this is called Volitional Formations conditioning Consciousness;

from imperturbable formations (the doing of that which is undisturbed) arises the consciousness of imperturbable formations (the karmic consciousness in the doing of that which is undisturbed)—this is called Consciousness conditioning Name-and-Form.

Because form increases and through the gates of the Six Sense-Bases matters are accomplished, this is Name-and-Form conditioning the Six Sense-Bases. From the Six Sense-Bases arise the six kinds of gathering and contact—this is the Six Sense-Bases conditioning Contact. From contact arises that, and that experiences one another—this is called Contact conditioning Feeling.

Having clearly discriminated that experiencing, there arises tainted craving and attachment—this is called Feeling conditioning Craving. Having known, there arises tainted craving and attachment, unwilling to be parted from pleasing forms, and dwelling in ease and joy there arises the wish for delight—this is Craving conditioning Clinging. Having given rise to the wish for delight, through body, speech, and mind one creates the karma of subsequent existence (the karma of having a later body)—this is Clinging conditioning Becoming.

From that karma of Becoming the five aggregates will be produced—this is Becoming conditioning Birth. Once born, those five aggregates mature and decay and dissolve—this is called Birth conditioning Aging-and-Death.

Thus those twelve links of the dharma of Dependent Origination serve as cause for one another and as condition for one another; they are not permanent, not impermanent, not conditioned (involving doing), not unconditioned (involving no activity), not without cause, not without condition, not the experiencing of "karmic existence," not a dharma (of Dependent Origination) that comes to an end, not a dharma that decays, not a dharma that ceases; from beginningless time until now, it has flowed on like a torrent rushing down a steep slope, without interruption.

Nevertheless, those twelve links of the dharma of Dependent Origination serve as cause for one another and as condition for one another; they are not permanent, not impermanent, not conditioned, not unconditioned, not without cause, not without condition, not the experiencing of "karmic existence," not a dharma that comes to an end, not a dharma that decays, not a dharma that ceases; from beginningless time until now, it has flowed on like a torrent rushing down a steep slope, without interruption. And there are four links that constantly embrace and uphold the twelve dharmas of Dependent Origination. What are these four links? They are: Ignorance, Craving, Karma, and Consciousness.

"Consciousness" takes the nature of a seed as its cause. "Karma" takes the nature of a field as its cause. "Ignorance" and "Craving" take the nature of affliction as their cause. Herein, "karma" and "affliction" produce the "consciousness" of the seed. "Karma" serves as the field for the "consciousness" of the seed, "craving" moistens the "consciousness" of the seed, and "ignorance" causes the "consciousness" of the seed to germinate. If these conditions are absent, the "consciousness" of the seed cannot come to be.

Yet that karma does not give rise to the thought: "I now serve as the field for the 'consciousness' of the seed"; nor does craving give rise to the thought: "I now moisten the 'consciousness' of the seed"; nor does ignorance give rise to the thought: "I now cause the 'consciousness' of the seed to germinate"; nor does that "consciousness" of the seed give rise to the thought: "I am now produced from these conditions."

Nevertheless, the "consciousness" of the seed, resting upon the field of karma and moistened by craving, with the dung of ignorance causing it to germinate, enters into the mother's womb and produces the sprout of Name-and-Form. That sprout of Name-and-Form is not self-made (made by itself), nor other-made (made by another), nor made by both itself and another, nor brought forth by a self-existent creator, nor a transformation of time; it is not produced from a self-nature, not the work of a provisional agent (a false creator), nor does it arise without a cause.

Nevertheless, when father and mother unite, and when the other conditions also unite, the dharma (of Dependent Origination) is: without-self (without a Self), without-self and what-belongs-to-a-self (without a Self and without what belongs to a Self), like empty space. Those illusory dharmas, when their cause and conditions are wholly complete, resting upon the arising of that Dependent Origination, enter into the mother's womb, and thereupon there is brought to completion the "consciousness" which takes hold of the mother's womb, this being the sprout of Name-and-Form.

Just as when the eye-consciousness arises, it can arise only when five conditions are complete. What are these five conditions? They are: dependence upon the eye, form, light, space, and dependence upon volitional attention (the arising of thought)—thus the eye-consciousness can arise.

Herein, the eye serves as the support for the eye-consciousness, form serves as the object for the eye-consciousness, light performs the function of illumination, space performs the function of non-obstruction, and volitional attention performs the function of thought. If these conditions are absent, the eye-consciousness cannot arise. When the inner receiving of the eye is wholly complete, and likewise form, light, space, and volitional attention are also wholly complete, and all unite harmoniously, the eye-consciousness can arise.

Yet that eye does not give rise to the thought: "I am now the support of the eye-consciousness"; nor does form give rise to the thought: "I now serve as the object for the eye-consciousness"; nor does light give rise to the thought: "I now perform the function of illumination for the eye-consciousness"; nor does space give rise to the thought: "I now perform the function of non-obstruction for the eye-consciousness"; nor does volitional attention give rise to the thought: "I now serve as the basis of thought for the eye-consciousness"; nor does that eye-consciousness give rise to the thought: "I am produced from these conditions." Nevertheless, when these conditions are present, the eye-consciousness can arise;

and so on for the other faculties—each according to its own kind, one shall understand it.

Thus, there is not the slightest dharma (cause or condition) that transfers from this life to another life; nevertheless, when the cause and conditions are wholly complete, the karmic fruit (the result of the karmic consciousness) also manifests.

It is like a face-image appearing in a clear mirror: though that face-image does not move into the mirror, yet because the cause and conditions are wholly complete, the face-image manifests. Thus, there is not the slightest thing that ceases here and arises elsewhere; yet because the cause and conditions are wholly complete, the karmic fruit also manifests.

It is like the moon, which courses above us at a distance of some forty-two thousand yojanas, and yet the image of that moon appears in a small bowl holding water; thus, that moon does not transfer from yonder into this bowl of water. Nevertheless, because the cause and conditions are wholly complete, the moon also manifests. Thus, there is not the slightest thing that ceases here and arises elsewhere, yet because the cause and conditions are wholly complete, the karmic fruit also manifests.

It is like fire: if the cause and conditions are not complete, it cannot blaze; only when the cause and conditions are complete can it blaze. Thus, the dharma without-self, without-self and what-belongs-to-a-self, is also like empty space; resting upon those illusory dharmas, when the cause and conditions are wholly complete, depending upon the place of arising, entering into the mother's womb, there is brought to completion the consciousness of the seed, and karma and affliction produce the sprout of Name-and-Form.

Therefore, one should contemplate the matter of "the correspondence of condition in the internal dharma of Dependent Origination" thus!

One should contemplate the internal dharma of Dependent Origination by means of five modes of contemplation. What are the five? They are: not eternal (non-permanence), not cut off (non-annihilation), not transferred (non-transmigration), the arising of a great fruit from a small cause, and similarity to that former cause.

What is meant by "not eternal"? It means that the final five aggregates of that recompense-body perish, while the five aggregates that undergo the portion of being born are two distinct things; because the final five aggregates perish, they are not the five aggregates that undergo the portion of being born; that final recompense-body perishes, the five aggregates also perish, and the five aggregates that undergo the portion of being born can also manifest—therefore it is called "not eternal."

What is meant by "not cut off"? It is not that, in dependence upon the perishing and dissolution of the final five aggregates, the five aggregates that undergo the portion of being born come to be; and it is also not that they come to be without perishing—that final recompense-body perishes, the five aggregates also perish, and at that very moment, the five aggregates that undergo the portion of being born, like the two ends of a balance-beam rising and falling a little, arise—therefore it is called "not cut off."

What is meant by "not transferred"? Because sentient beings, from that which is not of "a common share among beings," are born into "a common share among beings"—therefore it is called "not transferred."

What is meant by "a small cause producing a great fruit"? One does a small deed of karma and experiences a great ripened fruit—therefore from a small cause a great fruit is produced.

Just as one does that cause and experiences that fruit, similar to that cause—therefore it is called "similarity."

For this reason, one should contemplate the dharma of Dependent Origination by means of the five modes of contemplation!

Venerable Śāriputra! If a person, using right wisdom, contemplates the dharmas of Dependent Origination that the Tathāgata has spoken of—as without lifespan, free of lifespan, of suchness-nature, of unerring nature, unborn, non-originating, non-doing, unconditioned, unobstructed, without realm-boundary, tranquil, without fear, without plunder, inexhaustible, without the mark of tranquility, non-existent (without true reality), hollow (false), deceptive (deceiving and unreal), without firm reality (not firm and real), like a sickness (like one in pain), like an abscess (like one with a boil), like an arrow (like one struck by an arrow), a fault, impermanent (not enduring), suffering, empty, and without-self (without a Self)—then: did I in past lives come to be born or not be born,

that I cannot distinguish the bounds of past time?

In future lives where shall I be born, that I cannot distinguish the bounds of future time? What is this (the present)? And again, how is this, and what does it make?

Whence do these sentient beings come? Having ceased here, where shall they be born? That one cannot distinguish even the "existence" of the present.

Moreover, one extinguishes the discordant wrong views (deviant thoughts) of the worldly Śramaṇas and Brāhmaṇas, namely: the view of a self, the view of a sentient being, the view of a life-bearer, the view of a person, the view of the rare, the view of the auspicious, and the view of opening and joining. Knowing these thoroughly, like a tāla tree whose every root has been cut off and utterly severed, in a future age one realizes the dharma of no-arising and no-ceasing.

Venerable Śāriputra! If there is a person who has fully attained such "patient acceptance of the non-arising of dharmas," that person clearly distinguishes that dharma of Dependent Origination, and the Tathāgata, the Worthy of Offerings, the Perfectly and Universally Enlightened One, the Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One, straightway confers upon him the prophecy of the fruit of Unsurpassed, Perfect, and Complete Enlightenment.

Then, when the Great Bodhisattva Maitreya had spoken these words, the Venerable Śāriputra together with all those in the world—gods, humans, asuras, gandharvas, and the rest—having heard the Great Bodhisattva Maitreya speak this Dharma, all received it in faith and reverently put it into practice.