The Buddha Speaks the Rice Stalk Sutra [佛說稻[卄/干]經]

Thus have I heard: At one time the Blessed One dwelt on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a thousand two hundred and fifty great bhikṣus and the great bodhisattvas.

At that time, the Venerable⁽²⁾ Śāriputra came to the walking-meditation ground⁽³⁾ of the great Bodhisattva Maitreya. Having arrived, the two of them greeted one another and sat down together upon a broad, spacious stone slab. Thereupon the Venerable Śāriputra addressed the great Bodhisattva Maitreya, saying: "Bodhisattva Maitreya!

Today the Blessed One, contemplating and beholding the rice stalks in the field, said to the bhikṣus: 'O bhikṣus, whoever sees dependent origination, that one sees the Dharma; whoever sees the Dharma, that one sees the Buddha.' Having spoken these words, he fell silent and said no more. Bodhisattva Maitreya! Why did the Sugata⁽⁴⁾ utter these words?

What is the meaning of this? — What is dependent origination? — What is the Dharma? — What is the Buddha? How is it that to see dependent origination is to see the Dharma? — How is it that to see the Dharma is to see the Buddha?"

When the Venerable Śāriputra had spoken these words, the great Bodhisattva Maitreya replied to the Venerable Śāriputra, saying: "Now the Buddha, the King of Dharma, the Perfectly Enlightened One⁽⁵⁾, said to the bhikṣus: 'Whoever sees dependent origination, that one sees the Dharma; whoever sees the Dharma, that one sees the Buddha.' Herein, then, what is dependent origination? That which is called dependent origination is this: 'When this exists, that exists;

when this arises, that arises.' Thus: ignorance conditions formations, 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, birth conditions old-age-and-death, sorrow, lamentation, suffering, grief, and despair to arise.

Thus does there arise nothing but this aggregation of great suffering, unmixed and utter.⁽⁶⁾

Also herein, with the cessation of ignorance, formations cease; with the cessation of 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, old-age-and-death, sorrow, lamentation, suffering, grief, and despair also cease.

Thus does there cease nothing but this aggregation of great suffering, unmixed and utter.⁽⁷⁾ This is the teaching of dependent origination spoken by the Blessed One.

— What is the Dharma? — It is the Noble Eightfold Path: right view (clear seeing of the correct principle), right intention (right thought), right speech (right manner of speaking), right action (right conduct), right livelihood (right means of subsistence), right effort (striving within righteousness), right mindfulness (clearly bearing in mind the right principle), and right concentration (one-pointed focus upon the right principle and the right path). Thus the Noble Eightfold Path together with its fruit and Nirvāṇa, spoken by the Blessed One, is what is called the Dharma.⁽⁸⁾

— What is the Buddha? — He who knows all dharmas is called the Buddha. With the wisdom-eye (the eye of wisdom) and the Dharma-body (the body of the Dharma-nature), that one beholds all dharmas, accomplishes the cause of bodhi⁽⁹⁾, and attains the stages of the learner's and the adept's (non-learner's) dharmas.⁽¹⁰⁾

— 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: permanent (abiding, without arising or ceasing), without lifespan (no longer having form or continuous lifespan), free from lifespan (apart from all talk of a lifespan, whether short or long), of the nature of suchness as it truly is (the nature pertaining to true emptiness, suchness as it truly is), of the nature free from error (the nature of true emptiness, suchness as it truly is, universal, without the least mistake or bias), unborn (the nature of suchness, therefore no longer arising or ceasing), unarisen (not coming forth), uncreated (not made), unconditioned (not fabricated), unobstructed (no longer hindered),

without bounds (no longer divided into realms), tranquil (ever still and silent), fearless (without dread), free from plunder (not seized away), and without even the mark of tranquility (no longer having even the form or sign of tranquil stillness).⁽¹¹⁾

If one has seen the dharmas of dependent origination in this way, then with regard to the Dharma one must also see that it is: permanent, without lifespan, free from lifespan, of the nature of suchness as it truly is, of the nature free from error, unborn, unarisen, uncreated, unconditioned, unobstructed, without bounds, tranquil, fearless, free from plunder, without even the mark of tranquility.⁽¹²⁾ Attaining right wisdom and awakening to the supreme Dharma, one sees the Buddha by means of the unsurpassed Dharma-body.⁽¹³⁾

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 Blessed One spoke of the characteristics of dependent origination thus: Because the fruit arises from that condition, whether or not a Tathāgata appears in the world, the nature of all dharmas (phenomena) ever abides.

Thus there is: the nature of dharmas (the nature of dependent origination), the nature of the abiding of dharmas (the nature whereby the dharma of dependent origination ever abides), the nature of the fixedness of dharmas (the nature whereby all dharmas are determined to be so), the nature of correspondence with dependent origination (the nature that accords with dependent origination), the nature of suchness (the nature whereby all dharmas are as they truly are), the nature free from error (the nature of suchness, universal, without mistake or bias), the nature free from variation (the nature of suchness, unchanging and undifferentiated), the nature of true reality (the genuinely real nature), the nature of the ultimate (the actual nature),

the nature free from falsehood (the nature that is not deceptive), the nature free from inversion (the nature that is not confused or disordered), and so forth.

These are the words the Blessed One spoke.⁽¹⁴⁾

This dharma of dependent origination arises by reason of two things. What are these two things? — They are: correspondence of cause and correspondence of condition. That dependent origination is, moreover, of two kinds: external dependent origination and internal dependent origination.⁽¹⁵⁾

Herein, what is the external dharma of dependent origination as correspondence of cause? — From the seed the sprout arises, from the sprout the leaf arises, from the leaf the stalk arises, from the stalk the node arises, from the node the bud arises, from the bud the flower arises, from the flower the fruit arises; if there were no seed, the sprout would not arise, and so on, until: if there were no flower, the fruit could not arise either. When there is a seed, the sprout can arise; thus too, when there is a flower, the fruit can also arise.⁽¹⁶⁾

Yet that seed does not give rise to the thought: "I produce the sprout." Nor does the sprout give rise to the thought: "I arise from the seed." And so on, until: the flower too does not give rise to the thought: "I produce the fruit." Nor does the fruit give rise to the thought: "I arise from the flower."⁽¹⁷⁾

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

Thus should one contemplate the meaning of "the external dharma of dependent origination as correspondence of cause"!

— How should one contemplate the external dharma of dependent origination as correspondence of condition? — It requires the harmonious union of the six elements. — What are the six elements in harmonious union? — 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 with one another, the external dharma of dependent origination can arise.

Thus should one contemplate the meaning of "the external dharma of dependent origination as correspondence of condition"!⁽¹⁸⁾

As for the earth element, it is that which ever holds and supports the seed; the water element is that which ever moistens the seed; the fire element is that which ever provides warmth to the seed; the wind element is that which ever provides movement to the seed; the space element is that which does not obstruct the seed; time is that which can cause the seed to transform. If these conditions were absent, the seed could in no 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 of them unite harmoniously, then when the seed has ceased, the sprout arises.⁽¹⁹⁾

And herein the earth element does not give rise to the thought: "I ever hold and support the seed." Likewise, the water element does not give rise to the thought: "I ever moisten the seed"; the fire element does not give rise to the thought: "I ever provide warmth to the seed"; the wind element does not give rise to the thought: "I ever provide movement to the seed"; the space element does not give rise to the thought: "I ever refrain from obstructing the seed"; time does not give rise to the thought: "I ever cause the seed to transform." Nor does the seed give rise to the thought: "I ever produce the sprout"; nor does the sprout give rise to the thought: "I now arise from these conditions."⁽²⁰⁾

Nevertheless, when there are these conditions, when the seed has ceased, the sprout is thereupon produced. And likewise, when there is a flower, the fruit is thereupon produced. Thus that sprout is neither produced by itself, nor produced by another, nor produced by both itself and another, nor produced by a creator-lord, nor a transformation of time, nor born of an intrinsic nature, nor yet produced without a cause. Even so, when the earth, water, fire, wind, space, and time elements unite harmoniously, then when the seed has ceased, the sprout is produced.⁽²¹⁾

Thus should one contemplate the meaning of "the external dharma of dependent origination as correspondence of condition"!

One should employ five modes of contemplation to contemplate that external dharma of dependent origination. What are these five? — They are: not permanent (not eternal), not annihilated (not cut off), not transferred (not shifting), the arising of a great fruit from a small cause, and the resemblance to that former cause.

How is it not permanent? — Because the sprout and the seed, the two of them, are each distinct from one another; that sprout is not the seed; it is not that the sprout arises only after the seed has perished, nor is it that the seed does not cease and yet the sprout arises; it is when the seed perishes that the sprout is produced, and therefore it is "not permanent."

How is it not annihilated? — It is not that a past seed perishes and thereby produces the sprout, nor is it that the seed does not cease and yet the sprout arises; the seed too perishes, and at that very moment, just like the two ends of a balance-beam rising and sinking slightly, the sprout is produced, and therefore it is "not annihilated."

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

How is it that a great fruit arises from a small cause? — From a small seed a great fruit arises, and therefore it is called "from a small cause a great fruit arises."

How is it the resemblance to that former cause? — Because, just as the seed when first sown produces that fruit, it is therefore called "resemblance to that former cause."

Thus does one employ five modes of contemplation to contemplate the external dharma of dependent origination!⁽²²⁾

— Likewise, the internal dharma of dependent origination also arises by reason of two things. What are these two things? — They are: correspondence of cause and correspondence of condition.

— In what sense is there the internal dharma of dependent origination as correspondence of cause? — That is to say, beginning with ignorance conditioning formations, on up to birth conditioning old-age-and-death. If ignorance does not arise, formations too do not exist, and so on, until: if there is no birth, old-age-and-death too does not exist. Thus, because there is ignorance, formations can arise; and so on, until: because there is birth, old-age-and-death can exist.⁽²³⁾

Yet ignorance does not give rise to the thought: "I produce formations"; nor do formations give rise to the thought: "I arise from ignorance"; and so on, until: birth too does not give rise to the thought: "I produce old-age-and-death"; nor does old-age-and-death give rise to the thought: "I come into being from birth."⁽²⁴⁾

Nevertheless, because there is ignorance, formations are produced; likewise, because there is birth, old-age-and-death comes to be.⁽²⁵⁾

Therefore, one should contemplate the meaning of "the internal dharma of dependent origination as correspondence of cause" in this way!

— How should one contemplate the matter of the internal dharma of dependent origination as correspondence of condition? — It requires the harmonious union of the six elements. What is the harmonious union of the six elements? — It is: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element uniting harmoniously.

Thus should one contemplate the matter of "the internal dharma of dependent origination as correspondence of condition"!⁽²⁶⁾

— What are the characteristics of the six elements within the internal dharma of dependent origination? — That which makes this body firm and solid is called the "earth element"; that which causes this body to be gathered together is called the "water element"; that which digests the food and drink within this body is called the "fire element"; that which causes the breath to pass 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";

the five consciousnesses of the body, in correspondence (in union) with the contaminated mental consciousness — like a bundle of reeds — accomplish the sprout of name-and-form (mind and body) of this body, and this is called the "consciousness element."⁽²⁷⁾ If these conditions were absent, then the body could not arise.

If the internal earth element is wholly complete, and likewise, on up to the water, fire, wind, space, and consciousness elements also being wholly complete, and all of them uniting harmoniously with one another, then the body is thereupon produced.⁽²⁸⁾

Yet that earth element does not give rise to the thought: "I ever perform the work of firmness and solidity in the body"; the water element does not give rise to the thought: "I ever perform for the body the work of gathering together"; the fire element does not give rise to the thought: "I ever digest the food and drink within the body"; the wind element does not give rise to the thought: "I ever cause the breath to pass out and in, within and without the body"; the space element does not give rise to the thought: "I ever perform the work of hollowness and openness within the body"; the consciousness element does not give rise to the thought: "I ever accomplish the sprout of name-and-form of this body";

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

But that earth element is not a Self, not a being, not a possessor of life, not one who is born, not a Brahmin youth, not an agent, not a male, not a female, not of the eunuch kind, not a sovereign self, not mine, nor is it any other thing whatsoever. And so on, until: the water element, the fire element, the wind element, the space element, and the consciousness element too are not a Self, not a being, not a possessor of life, not one who is born, not a Brahmin youth, not an agent, not a male, not a female, not of the eunuch kind, not a sovereign self, not mine, nor are they any other such thing whatsoever.⁽²⁹⁾

— 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 a unified composite (the notion that they are a real substance compounded of dharmas), the notion of permanence (the notion that they abide 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 happiness and ease), the notion of a being, a life, one who is born, one who nourishes, a person, a man (a human being), a Brahmin youth, an agent, a self, what belongs to a self, and so forth⁽³⁰⁾ — together with many other kinds of non-knowing (ignorance). This is "ignorance."

When there is ignorance, with regard to the various objects there arise greed, hatred, and delusion; that which, with regard to the objects, gives rise to greed, hatred, and delusion — this is ignorance conditioning formations. That which constantly discriminates and clearly distinguishes among all things is called "consciousness"; born together with consciousness are the four aggregates (form, feeling, perception, formations), which are called name-and-form; resting upon the faculties of name-and-form is what is called the six sense-bases; the harmonious union of the three dharmas (faculty, object, consciousness) is called contact; the knowing experience of that contact is called feeling; greedy attachment to that experience is called craving;

the increasing of that greedy craving is called clinging; from that grasping there arises the "karma capable of producing further existence" (the active agency in the action that produces further name-and-form), which is called becoming; and from that cause (karma) there arises the five aggregates (name-and-form), which is called birth; once born, the five aggregates ripen, which is called old age; once aged, the five aggregates perish and decay, which is called death; when one is about to expire, the inner mind is filled with greedy attachment and burning affliction, which is called sorrow; from that grief there arise utterances, which are called lamentation; the body of the five consciousnesses experiences suffering, which is called suffering;

with deliberate intention (the giving rise to thought), the mental consciousness experiences all manner of suffering, which is called grief; the full array of all the above together with their accompanying afflictions is called despair.⁽³¹⁾

Because there is much darkness, it is called ignorance; because there is fabrication, it is called the formations (all actions); because there is clear discrimination, it is called consciousness; because there is mutual dependence, it is 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 thirsting, it is called craving; because there is grasping, it is called clinging; because there arises the existence of a later body (a later existence-body), it is called becoming; because there arise the five aggregates, it is called birth; because the five aggregates ripen, it is called old age;

because the five aggregates perish and decay, it is called death; because there is grief, it is called sorrow; because there is wailing, it is called lamentation; affliction of the body is called suffering; affliction of the mind is called grief; because there is distress, it is called despair.⁽³²⁾

Furthermore, not understanding the true nature, being inverted and not knowing, is called "ignorance." Because there is such "ignorance," there come to be three kinds of formations (actions): meritorious formations (the doing of merit), demeritorious formations (the doing of evil), and imperturbable formations (action within non-agitation).⁽³³⁾ From meritorious formations (the doing of merit) there arises the meritorious-formation-consciousness (the karmic consciousness within the doing of merit) — this is ignorance conditioning formations; from demeritorious formations (the doing of evil) there arises the demeritorious-formation-consciousness (the karmic consciousness within the doing of evil) — this is what is called formations conditioning consciousness;

from imperturbable formations (action within non-agitation) there arises the imperturbable-formation-consciousness (the karmic consciousness within action of non-agitation) — this is what is called consciousness conditioning name-and-form.

Because form increases, accomplishing its work through the gate of the six sense-bases — this is name-and-form conditioning the six sense-bases. From the six sense-bases there arise the six kinds of gathering and contact — this is the six sense-bases conditioning contact. From contact there arises a mutual experiencing of one and another — this is what is called contact conditioning feeling.

Having clearly discriminated that experience, there arises defiled craving and attachment — this is what is called feeling conditioning craving. Having known, there arises defiled craving and attachment, and not wishing to part from beautiful forms, dwelling in ease and pleasure, there arises the resolve for delight — this is craving conditioning clinging. Having given rise to the resolve for delight, through body, speech, and mind one creates the karma of further existence (the karma of having a later body) — this is clinging conditioning becoming.

From the karma of that becoming there will arise the five aggregates — this is becoming conditioning birth. Having been born, those five aggregates ripen and perish and decay — this is what is called birth conditioning old-age-and-death.⁽³⁴⁾

Thus those twelve links of the dharma of dependent origination serve as causes for one another and as conditions for one another; they are neither permanent nor impermanent, neither conditioned (having fabrication) nor unconditioned (without fabrication), neither without cause nor without condition, neither the experiencer of "the karma of existence," nor a dharma (of dependent origination) that comes to an end, nor a dharma that decays, nor a dharma that perishes; from beginningless time until now, it has flowed on like a stream coursing down a slope, without interruption.⁽³⁵⁾

Nevertheless, those twelve links of the dharma of dependent origination, serving as causes for one another and as conditions for one another, neither permanent nor impermanent, neither conditioned nor unconditioned, neither without cause nor without condition, neither the experiencer of "the karma of existence," nor a dharma that comes to an end, nor a dharma that decays, nor a dharma that perishes; from beginningless time until now, it has flowed on like a stream coursing down a slope, without interruption — and it has four links that ever embrace and sustain the twelve dharmas of dependent origination. What are these four links? — They are: ignorance, craving, karma, and consciousness.

"Consciousness" has the nature of a seed as its cause. "Karma" has the nature of a field⁽³⁶⁾ as its cause. "Ignorance" and "craving" have 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" gives birth to the "consciousness" of the seed. If these conditions were absent, the "consciousness" of the seed could not be brought to fruition.⁽³⁷⁾

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 give birth to the 'consciousness' of the seed"; nor does that "consciousness" of the seed give rise to the thought: "I now arise from all these conditions."⁽³⁸⁾

Nevertheless, the "consciousness" of the seed, resting upon the field of karma, moistened by craving, given birth by the fertilizer of ignorance, enters into the mother's womb and produces the sprout of name-and-form.⁽³⁹⁾ That sprout of name-and-form is neither self-made (made by itself), nor made by another, nor made by both itself and another, nor brought forth by a creator-lord, nor a transformation of time; it is not born of an intrinsic nature, nor made by a provisional agent (a false agent), nor yet born without a cause.⁽⁴⁰⁾

Nevertheless, when father and mother unite harmoniously, and when the other conditions unite harmoniously, the dharma (of dependent origination) is: without self (without any "I"), without self and what belongs to self (without any "I" or anything "mine"), like empty space. As for those illusory dharmas, when the cause and the conditions are wholly complete, resting upon the arising from that dependent origination, entering into the mother's womb, the "consciousness" is accomplished, taking hold of the mother's womb, which is the sprout of name-and-form.⁽⁴¹⁾

Just as when eye-consciousness arises, if there are five conditions then it can arise. What are these five conditions? — They are: resting upon the eye, form, light, space, and resting upon deliberate intention (the giving rise to thought) — thus eye-consciousness can arise. Herein, the eye serves as the support for eye-consciousness, form serves as the object for eye-consciousness, light performs the function of making manifest, space performs the function of not obstructing, and deliberate intention performs the function of thought.

If these conditions were absent, eye-consciousness could not arise. When within there is the reception of the eye, wholly complete, and so on, until form, light, space, and deliberate intention are also wholly complete in like manner, and all unite harmoniously, eye-consciousness can arise.⁽⁴²⁾

Yet that eye does not give rise to the thought: "I now am the support of eye-consciousness"; nor does form give rise to the thought: "I now serve as the object for eye-consciousness"; nor does light give rise to the thought: "I now perform the function of making manifest for eye-consciousness"; nor does space give rise to the thought: "I now perform the function of not obstructing for eye-consciousness"; nor does deliberate intention give rise to the thought: "I now serve as the locus of thought for eye-consciousness"; nor does that eye-consciousness give rise to the thought: "I come into being from these conditions." Nevertheless, when there are these conditions, eye-consciousness can arise; and so on, with the other faculties, each according to its kind, one shall come to know it.⁽⁴³⁾

Thus there is not the least dharma (cause or condition) that transfers from this life to another life; even so, when the cause and the conditions are wholly complete, the fruit of karma (the result of the karmic consciousness) also appears.⁽⁴⁴⁾

Just as in a bright mirror a reflected image appears — though that reflected image does not shift from the mirror, when the cause and the conditions are wholly complete, the reflected image also appears. Thus there is not the least thing that perishes in this place and is born into another, yet when the cause and the conditions are wholly complete, the fruit of karma also appears.⁽⁴⁵⁾

Just as the orb of the moon courses on high at a distance of some forty-two thousand yojanas, and yet the image of that moon appears in a small bowl of water — so that moon has not transferred from there to this bowl of water. Nevertheless, when the cause and the conditions are wholly complete, the moon also appears. Thus there is not the least thing that perishes in this place and is born into another, yet when the cause and the conditions are wholly complete, the fruit of karma also appears.⁽⁴⁶⁾

Just as with fire: if the cause and the conditions are not complete, it cannot burn; when the cause and the conditions are complete, only then can it burn. Thus the dharma without self, without self and what belongs to self, is like empty space; resting upon those illusory dharmas, when the cause and the conditions are wholly complete, resting upon the place of arising, entering into the mother's womb, the consciousness of the seed is accomplished, and karma and affliction produce the sprout of name-and-form.⁽⁴⁷⁾

Therefore, one should contemplate the matter of "the internal dharma of dependent origination as correspondence of condition" in this way!

One should employ five modes of contemplation to contemplate the internal dharma of dependent origination. What are these five? — They are: not permanent (not eternal), not annihilated (not cut off), not transferred (not shifting), the arising of a great fruit from a small cause, and the resemblance to that former cause.

How is it not permanent? — That is to say, the final five aggregates of that requital-body perish, while the five aggregates that undergo the portion of arising — the two of them are each different; for the final five aggregates that perish are not the five aggregates that undergo the portion of arising; that final requital-body perishes, the five aggregates also perish, and the five aggregates that undergo the portion of arising are likewise able to appear, and therefore it is called "not permanent."⁽⁴⁸⁾

How is it not annihilated? — It is not that resting upon the time when the final five aggregates perish and decay, the five aggregates that undergo the portion of arising come to be; nor is it that there is no perishing; that final requital-body perishes, the five aggregates also perish, and at that very moment, the five aggregates that undergo the portion of arising — just like the two ends of a balance-beam rising and sinking slightly — are produced, and therefore it is called "not annihilated."⁽⁴⁹⁾

How is it not transferred? — Because sentient beings, from a state that is not "the same class of beings," are born into "the same class of beings," it is therefore called "not transferred."⁽⁵⁰⁾

How is it that a great fruit arises from a small cause? — Performing a small deed, one experiences a great ripened fruit⁽⁵¹⁾, and therefore from a small cause a great fruit arises.

— Inasmuch as one performs that cause and experiences that fruit, and it resembles that cause, it is therefore called "resemblance."

For these reasons, one should employ five modes of contemplation to contemplate the dharma of dependent origination!

Venerable Śāriputra! If there be one who, with right wisdom, contemplates the dharmas of dependent origination spoken by the Tathāgata — as being without lifespan, free from lifespan, of the nature of suchness as it truly is, of the nature free from error, unborn, unarisen, uncreated, unconditioned, unobstructed, without bounds, tranquil, fearless, free from plunder, inexhaustible, without even the mark of tranquility⁽⁵²⁾, not truly existent (having no genuine reality), empty (deceptive), delusory (a deception that is not real), without firm reality (not firm, not real), like a sickness (like one who is ill), like a tumor (like one who has a boil), like an arrow (like one struck by an arrow), a fault (an error), impermanent (not abiding), suffering, empty,

and without self (having no "I") — then [one will know]: did I in the past life arise or not arise, so that one cannot determine the bounds of the past?

In the future life, where shall I be born, so that one likewise cannot determine the bounds of the future? What is this present? And what again is it, and what does it make?

Whence do these sentient beings come? Perishing from here, into what place shall they be born? — so that one cannot determine the "existence" of the present either.⁽⁵³⁾

Moreover, one extinguishes the discordant wrong views (errant ideas) of the worldly śramaṇas and brāhmaṇas⁽⁵⁴⁾, namely the view of self, the view of a being, the view of one who has a lifespan, the view of a person, the view of the extraordinary, the view of the auspicious, and the view of opening and closing. Knowing them thoroughly and clearly, like the Tāla tree whose every root has been wholly severed, in a future life one realizes the dharma of no-arising and no-ceasing.⁽⁵⁵⁾

Venerable Śāriputra! If there be one who is fully endowed with such "patient acceptance of the dharma of no-arising,"⁽⁵⁶⁾ such a one clearly discriminates that dharma of dependent origination, and the Tathāgata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Sugata, the Knower of the World, the Unsurpassed One, the Tamer of Persons to be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One,⁽⁵⁷⁾ thereupon bestows upon him the prediction of supreme, perfect, complete enlightenment.

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