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

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

At that time, the Venerable⁽²⁾ Śāriputra came to the walking-meditation place⁽³⁾ of the great bodhisattva Maitreya. Having arrived, the two of them exchanged greetings and sat together upon a broad stone seat. Thereupon the Venerable Śāriputra addressed the great bodhisattva Maitreya, saying: "Bodhisattva Maitreya!

Today the Blessed One, contemplating the rice plants in the field, said to the bhikṣus: 'Bhikṣus! Whoever sees dependent origination, that person sees the Dharma; whoever sees the Dharma, that person sees the Buddha.' Having spoken these words, He remained silent and said nothing further. Bodhisattva Maitreya!

Why did the Well-Gone One⁽⁴⁾ speak these words? What is the meaning of this matter? What is dependent origination?

What is the Dharma? What is the Buddha? How does seeing dependent origination amount to seeing the Dharma?

How does seeing the Dharma amount to seeing 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 the Dharma, the Perfectly Enlightened One⁽⁵⁾, told the bhikṣus: 'Whoever sees dependent origination, that person sees the Dharma; whoever sees the Dharma, that person sees the Buddha.' So then, what here is dependent origination? When it is said to be dependent origination, it means: 'this existing, that exists;

this arising, that arises.' Thus: 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 old-age-and-death, sorrow, lamentation, suffering, distress, and despair, which thereby arise.

In this way there arises only the accumulation of this great, unmixed, and utter mass of suffering.⁽⁶⁾

Likewise 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, old-age-and-death, sorrow, lamentation, suffering, distress, and despair also cease.

In this way there ceases only the accumulation of this great, unmixed, and utter mass of suffering.⁽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 (clearly seeing the correct principle), right thought (right reflection), right speech (right talk), right action (right conduct), right livelihood (right means of living), right effort (striving in what is right), right mindfulness (clearly bearing in mind what is right), and right concentration (concentrating upon right principle and the right path). Thus the fruits of the Noble Eightfold Path and Nirvāṇa, as spoken by the Blessed One, are called the Dharma.⁽⁸⁾

What is the Buddha? One who knows all dharmas is called the Buddha. With the eye of wisdom (the eye of insight) and the Dharma-body (the body of the nature of the Dharma), that one sees all dharmas, perfects the cause of bodhi⁽⁹⁾, and reaches the stages of the dharmas of the learner and the non-learner.⁽¹⁰⁾

How does one see dependent origination? As the Buddha said: "Whoever sees the dharmas of dependent origination sees dependent origination." Those dharmas are: permanent (constantly abiding, without arising or ceasing), without lifespan (without enduring form or continuous lifespan), free of lifespan (apart even from any speech of a short or long lifespan), of the nature of suchness as it truly is (the nature pertaining to true emptiness, suchness as it is), of the nature free of error (the nature of true emptiness, suchness as it is, universal and without the slightest fault or partiality), unborn (of the nature of suchness, hence without arising or ceasing), non-arising (not coming forth), non-doing (not creating), unconditioned (without contrivance),

without obstruction (no longer hindered), without boundary (no longer divided by limits), tranquil (everlastingly quiescent), fearless (without fear), without seizure (not seized upon), and without even the mark of tranquility (no longer possessing even the form of quiescent tranquility).⁽¹¹⁾

When one has seen the dharmas of dependent origination in this way, one must also see the Dharma itself as: permanent, without lifespan, free of lifespan, of the nature of suchness as it truly is, of the nature free of error, unborn, non-arising, non-doing, unconditioned, without obstruction, without boundary, tranquil, fearless, without seizure, and without 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 are conditions, it is called dependent origination; it is not without a cause and without conditions, and therefore it is called the dharma of dependent origination. The Blessed One spoke briefly of the characteristic of dependent origination, saying: Because the fruit is born from that condition, therefore whether a Tathāgata appears in the world or does not appear in the world, the nature of all dharmas (things) is ever-abiding.

Indeed, the nature of the Dharma (the nature of dependent origination), the nature of the abiding of the Dharma (the nature whereby the dharma of dependent origination is ever-abiding), the nature of the fixedness of the Dharma (the nature whereby all dharmas are determined to be thus), the nature corresponding to 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 of error (the nature of suchness, universal and without fault or partiality), the nature without change or difference (the nature of suchness that does not change or differ), the nature of true reality (the nature of what is truly real), the nature of the ultimate limit (the nature of what is actual),

the nature of non-falsity (the nature that is not deceptive), the nature of non-perversion (the nature that is not disordered), and so forth.

These are the words spoken thus by the Blessed One.⁽¹⁴⁾

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 moreover of two kinds: outer dependent origination and inner dependent origination.⁽¹⁵⁾

Herein, what is the dharma of outer dependent origination by correspondence of cause? From the seed arises the sprout, from the sprout arise the leaves, from the leaves arises the stalk, from the stalk arise the nodes, from the nodes arise the buds, from the buds arise the flowers, from the flowers arises the fruit; if there is no seed, the sprout does not arise, and so on, up to: 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.⁽¹⁶⁾

Yet that seed gives rise to no thought: "I produce the sprout." The sprout too gives rise to no thought: "I am produced from the seed." And so on, up to: the flower too gives rise to no thought: "I produce the fruit." The fruit too gives rise to no thought: "I am produced from the flower."⁽¹⁷⁾

Even so, because there is a seed the sprout is produced, and likewise, because there is a flower the fruit is thereby brought to completion.

Thus should one contemplate the meaning of "the dharma of outer dependent origination by correspondence of cause"!

How should one contemplate the dharma of outer dependent origination by correspondence of condition? The harmony of six elements is needed. What is the harmony 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 harmonize together, the dharma of outer dependent origination can arise.

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

Speaking of these: the earth element is that which constantly upholds 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 motion 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 are absent, the seed cannot by any means produce the sprout.

If outwardly the earth element is wholly complete, and likewise the water, fire, wind, space, and time elements are also wholly complete in the same way, and furthermore all harmonize together, then when the seed has ceased, the sprout is produced.⁽¹⁹⁾

And herein the earth element gives rise to no thought: "I constantly uphold the seed." Likewise, the water element gives rise to no thought: "I constantly moisten the seed"; the fire element gives rise to no thought: "I constantly provide warmth to the seed"; the wind element gives rise to no thought: "I constantly provide motion to the seed"; the space element gives rise to no thought: "I constantly do not obstruct the seed"; time gives rise to no thought: "I constantly cause the seed to transform." The seed too gives rise to no thought: "I constantly produce the sprout"; the sprout too gives rise to no thought: "I am now produced from these conditions."⁽²⁰⁾

Even so, when these conditions are present, the seed having ceased, the sprout is thereupon produced. And likewise, when there is a flower, the fruit is thereupon produced. Thus that sprout is not created by itself, nor created by another, nor created by itself together with another, nor created by a self-existent being, nor a transformation of time, nor produced from an inherent nature, nor able to arise without a cause. Even so, when the earth, water, fire, wind, space, and time elements harmonize, the seed having ceased, the sprout is produced.⁽²¹⁾

Thus should one contemplate the meaning of "the dharma of outer dependent origination by correspondence of condition"!

One should contemplate that dharma of outer dependent origination by means of five modes of contemplation. What are these five? They are: not permanent (non-eternal), not annihilated (non-discontinuous), not transferred (non-shifting), a great fruit arising from a small cause, and resembling that former cause.

What is "not permanent"? 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 decayed, nor is it that the sprout arises while the seed has not ceased; when the seed decays, the sprout is produced—therefore it is "not permanent."

What is "not annihilated"? It is not that the past seed decays and thereby produces the sprout, nor is it that the sprout can arise while the seed has not ceased; the seed too decays, and at that very moment, like the beam of a balance rising a little as the other side sinks a little, the sprout is produced—therefore it is "not annihilated."

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

What is "a great fruit arising from a small cause"? From a small seed a great fruit is produced—therefore it is called "a great fruit arising from a small cause."

What is "resembling that former cause"? Because, just as the seed when first planted produces that very fruit, therefore it is called "resembling that former cause."

Thus does one contemplate the dharma of outer dependent origination by means of the five modes of contemplation!⁽²²⁾

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

In what sense is there the meaning called the dharma of inner dependent origination by correspondence of cause? It means that, beginning from ignorance conditioning volitional formations, and so on, up to birth conditioning old-age-and-death. If ignorance does not arise, volitional formations too do not exist, and so on, up to: if there is no birth, old-age-and-death too does not exist. Thus, because there is ignorance, volitional formations can arise, and so on, up to: because there is birth, old-age-and-death can exist.⁽²³⁾

Yet ignorance gives rise to no thought: "I produce volitional formations"; volitional formations too give rise to no thought: "I am produced from ignorance"; and so on, up to: birth too gives rise to no thought: "I produce old-age-and-death"; old-age-and-death too gives rise to no thought: "I exist from birth."⁽²⁴⁾

Even so, because there is ignorance, volitional formations are produced; and likewise, because there is birth, old-age-and-death can exist.⁽²⁵⁾

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

How should one contemplate the matter of the dharma of inner dependent origination by correspondence of condition? The harmony of six elements is needed. What is the harmony of six elements? They are: the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element, harmonizing together.

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

What is the characteristic of the six elements within the dharma of inner dependent origination? That which makes this body firm and solid is called the "earth element"; that which makes this body cohere 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, inside and outside 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 corresponding (united) together with the consciousness liable to outflows, like a bundle of reeds, brings to completion the sprout of name-and-form (mind and body) of this body, and is called the "consciousness element."⁽²⁷⁾ If these conditions are absent, the body cannot be produced.

If the inner earth element is wholly complete, and likewise, up to: the water, fire, wind, space, and consciousness elements are also wholly complete, and furthermore all harmonize together, then the body is thereupon produced.⁽²⁸⁾

Yet that earth element gives rise to no thought: "I constantly perform the work of firmness and solidity within the body"; the water element too gives rise to no thought: "I constantly perform the work of cohesion for the body"; the fire element too gives rise to no thought: "I constantly digest the food and drink within the body"; the wind element too gives rise to no thought: "I constantly cause the breath to pass out and in, inside and outside the body"; the space element too gives rise to no thought: "I constantly perform the work of hollowness and openness within the body"; the consciousness element too gives rise to no thought: "I constantly bring to completion the sprout of name-and-form of this body";

the body too gives rise to no thought: "I am produced from all these conditions." Even so, when there is a time of these conditions, the body is thereupon produced.

But that earth element is neither a Self, nor a sentient being, nor a possessor of life, nor a living being, nor a young brahmin, nor a doer, nor a son, nor a daughter, nor of the eunuch kind, nor self-existent, nor that which belongs to a self, nor any other such thing. And so on: the water element, the fire element, the wind element, the space element, and the consciousness element are likewise neither a Self, nor a sentient being, nor a possessor of life, nor a living being, nor a young brahmin, nor a doer, nor a son, nor a daughter, nor of the eunuch kind, nor self-existent, nor that which belongs to a self, nor any other such thing.⁽²⁹⁾

What is ignorance? Toward these six elements there arises the notion of unity (perceiving them as a single entity), the notion of a unified whole (perceiving them as a substantial entity composed of combined dharmas), the notion of permanence (perceiving them as constantly abiding forever), the notion of solidity (perceiving them as firm and solid), the notion of indestructibility (perceiving them as not decaying or perishing), the notion of bliss (perceiving them as bringing ease and joy), the notion of a sentient being, a life, a living being, one who nourishes and rears, a man, a person (a human), a young brahmin, a doer, a self, that which belongs to a self, and so forth,⁽³⁰⁾ together with many other kinds of not-knowing (ignorance)—this is "ignorance."

When there is ignorance, toward the various objects there arise greed, hatred, and delusion; that which, toward the objects, gives rise to greed, hatred, and delusion is ignorance conditioning volitional formations; that which constantly discriminates clearly among all things is called "consciousness"; the four aggregates (form, feeling, perception, volitional formations) arising together with consciousness are called name-and-form; relying upon the faculties of name-and-form is called the six sense-bases; the harmony of the three dharmas (faculty, object, consciousness) is called contact; experiencing that contact is called feeling; being attached to that experience is called craving; the increase of that craving is called clinging;

from that grasping there arises the "karma capable of producing" (actively functioning in the action that produces another name-and-form), which is called becoming; and from that cause (karma) there arise the five aggregates (name-and-form), which is called birth; once born, the five aggregates ripen, which is called old age (aging); having aged, the five aggregates perish and decay, which is called death (dying); when about to pass away, the inner mind is full of attachment and burning distress, which is called sorrow (grief); from that grief there arise utterances, which is called lamentation (wailing); the body of the five consciousnesses experiences suffering, which is called suffering; intention arising (the giving rise to thoughts);

the mind-consciousness experiencing all suffering is called distress (anxiety); the full presence of all the above together with the dependent afflictions is called despair.⁽³¹⁾

Because there is much darkness, it is called ignorance; because there is creating, it is called the volitional formations (all actions); because there is clear discrimination, it is called consciousness; because there is mutual support and reliance, it is called name-and-form; because they serve as the door of arising, they are called the six sense-bases; because there is touching, 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 (the body of subsequent becoming), it is called becoming; because the five aggregates are produced, 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 distress; because there is affliction, it is called despair.⁽³²⁾

Furthermore, not understanding the true nature, being perverted and not knowing, is called "ignorance." Because there is "ignorance" in this way, there come to be three kinds of volitional formations (actions): meritorious formations (the doing of merit), demeritorious formations (the doing of wrongdoing), and imperturbable formations (the doing performed in non-agitation).⁽³³⁾ From the meritorious formation (the doing of merit) there arises the consciousness of meritorious formation (the karmic consciousness in the doing of merit)—this is ignorance conditioning volitional formations;

from the demeritorious formation (the doing of wrongdoing) there arises the consciousness of demeritorious formation (the karmic consciousness in the doing of wrongdoing)—this then is called volitional formations conditioning consciousness; from the imperturbable formation (the doing performed in non-agitation) there arises the consciousness of imperturbable formation (the karmic consciousness in the doing performed in non-agitation)—this then is called consciousness conditioning name-and-form.

Because form increases, taking shape as the affair within the door 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 that contact there arises this and that, which experience one another—this then is called contact conditioning feeling.

Having clearly discriminated the experience, there arises tainting craving and indulgent attachment—this then is called feeling conditioning craving. Having known, there arises tainting craving and indulgent attachment, unwilling to depart from beautiful form, 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, from body, mouth, and mind there is created the karma of subsequent becoming (the karma of the existence of 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 then is called birth conditioning old-age-and-death.⁽³⁴⁾

Therefore 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 (involving creation) nor unconditioned (without contrivance), neither without a cause nor without a condition, neither the experiencing of "the karma of becoming," nor a dharma (dependent origination) that is exhausted, nor a dharma that decays, nor a dharma that ceases; from beginningless time until now, it is still like a swiftly flowing stream of water, without any interruption.⁽³⁵⁾

Even so, 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 nor unconditioned, neither without a cause nor without a condition, neither the experiencing of "the karma of becoming," nor a dharma that is exhausted, nor a dharma that decays, nor a dharma that ceases; from beginningless time until now, it is still like a swiftly flowing stream of water, without any interruption; and it has four links that constantly subsume the twelvefold dharma of dependent origination. What are these four links? They are: ignorance, craving, karma, and consciousness.

"Consciousness" takes the nature of the seed as its cause. "Karma" takes the nature of the field⁽³⁶⁾ 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" is 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 be brought into being.⁽³⁷⁾

Yet that karma gives rise to no thought: "I now serve as the field for the 'consciousness' of the seed"; craving too gives rise to no thought: "I now moisten the 'consciousness' of the seed"; ignorance too gives rise to no thought: "I now cause the 'consciousness' of the seed to germinate"; that "consciousness" of the seed too gives rise to no thought: "I am now produced from all these conditions."⁽³⁸⁾

Even so, the "consciousness" of the seed, relying upon the field of karma and moistened by that craving, germinated by the dung 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 (made by something else), nor made by both itself and another, nor a transformation of a self-existent being, nor a change of time; it is not produced from an inherent nature, nor a provisional doer (a false doer), nor produced without a cause.⁽⁴⁰⁾

Even so, when father and mother harmonize together and the other conditions harmonize, the dharma (dependent origination) is: without self (without any Self), without self and that which belongs to a self (without any Self, anything belonging to a Self), like empty space. Those illusory dharmas, with their cause and conditions wholly complete, relying upon the arising of that cause and conditions, enter into the mother's womb, and thus the "consciousness" is brought to completion, grasping the mother's womb, and this is the sprout of name-and-form.⁽⁴¹⁾

Just as when eye-consciousness arises, it can arise only if five conditions are complete. What are these five conditions? They are: relying upon the eye, form, light, space, and relying upon attention (the giving rise to thought)—therefore 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 work of illumination, space performs the work of non-obstruction, and attention performs the work of cognition. If these conditions are absent, eye-consciousness cannot arise. When inwardly the reception of the eye is wholly complete, and likewise form, light, space, and attention are also wholly complete, and all harmonize together, eye-consciousness can arise.⁽⁴²⁾

Yet that eye gives rise to no thought: "I am now the support of eye-consciousness"; form too gives rise to no thought: "I now serve as the object for eye-consciousness"; light too gives rise to no thought: "I now perform the work of illumination for eye-consciousness"; space too gives rise to no thought: "I now perform the work of non-obstruction for eye-consciousness"; attention too gives rise to no thought: "I now serve as the place of cognition for eye-consciousness"; that eye-consciousness too gives rise to no thought: "I exist from these conditions." Even so, when these conditions are present, eye-consciousness can arise; and so on with the other faculties—each according to its kind shall be known accordingly.⁽⁴³⁾

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

Just as in a bright mirror a reflected image appears, although that image does not transfer into the mirror, yet because the cause and conditions are wholly complete, the image also appears. Thus, there is not the slightest thing that ceases from this place and is born into another place; because the cause and conditions are wholly complete, the karmic fruit also manifests.⁽⁴⁵⁾

Just as the orb of the moon travels above at a distance of some forty-two thousand yojanas, yet the image of that moon appears in a small bowl holding water; thus that moon does not transfer from there into this bowl holding water. Even so, because the cause and conditions are wholly complete, the moon also appears. Thus, there is not the slightest thing that ceases from this place and is born into another place, yet because the cause and conditions are wholly complete, the karmic fruit also manifests.⁽⁴⁶⁾

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

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

One should contemplate the dharma of inner dependent origination by means of five modes of contemplation. What are these five? They are: not permanent (non-eternal), not annihilated (non-discontinuous), not transferred (non-shifting), a great fruit arising from a small cause, and resembling that former cause.

What is "not permanent"? It means that the final five aggregates of that fruition-body cease, while the five aggregates undergoing the portion of being born—these two are different from each other, because the final five aggregates that cease are not the five aggregates undergoing the portion of being born; that final fruition-body ceases, the five aggregates also cease, and the five aggregates undergoing the portion of being born can also manifest—therefore it is called "not permanent."⁽⁴⁸⁾

What is "not annihilated"? It is not by relying upon the moment of the perishing of the final five aggregates that the five aggregates undergoing the portion of being born can be obtained; and it is also not without ceasing—that final fruition-body ceases, the five aggregates also cease, and at that very moment the five aggregates undergoing the portion of being born, like the beam of a balance rising a little as the other side sinks a little, are produced—therefore it is called "not annihilated."⁽⁴⁹⁾

What is "not transferred"? Because sentient beings are born, from what is not their "class-portion," into a "class-portion"—therefore it is called "not transferred."⁽⁵⁰⁾

What is "a great fruit arising from a small cause"? Performing a small karma, one experiences a great ripened fruit⁽⁵¹⁾—therefore from a small cause a great fruit arises.

Performing that cause, one experiences that fruit, which resembles that cause—therefore it is called "resembling."

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

Venerable Śāriputra! If there is a person who, using right wisdom, contemplates those dharmas of dependent origination that the Tathāgata has spoken—such as: without lifespan, free of lifespan, of the nature of suchness as it truly is, of the nature free of error, unborn, non-arising, non-doing, unconditioned, without obstruction, without boundary, tranquil, fearless, without seizure, inexhaustible, without the mark of tranquility,⁽⁵²⁾ without true existence (lacking what is truly real), empty (deceptive), deceiving (cheating and unreal), without firm reality (not firm or real), like a sickness (like one who is ill), like an abscess (like one with a boil), like an arrow (like one struck by an arrow), a fault (an error), impermanent (not constantly abiding), suffering, empty,

without self (without any Self)—then: did I exist or not exist in the past, and yet one cannot discern the bounds of the past?

In a future life, where shall one be born, and yet one cannot discern the bounds of the future? What is this (the present)? And what again is this, and what does it make?

Whence have these sentient beings come? Having ceased from here, into what place shall they be born? And yet one cannot discern the "existence" of the present.⁽⁵³⁾

Furthermore, one extinguishes the various contrary wrong views (deviant thoughts) of the śramaṇas and brāhmaṇas⁽⁵⁴⁾ of the world, namely: the view of a self, the view of a sentient being, the view of a possessor of life, the view of a person, the view of the rare and wondrous, the view of the auspicious, and the view of opening and closing. Knowing them thoroughly, like the tāla tree whose root has been severed and every root utterly cut off, in the life to come one realizes the dharma of non-arising and non-ceasing.⁽⁵⁵⁾

Venerable Śāriputra! If there is a person who fully possesses the "patient acceptance of the non-arising of dharmas"⁽⁵⁶⁾ in this way, who clearly discriminates that dharma of dependent origination, then the Tathāgata, the Worthy One, the Perfectly Enlightened One, the One Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men to be Tamed, the Teacher of Gods and Humans, the Buddha, the Blessed One,⁽⁵⁷⁾ straightway bestows the prediction of the fruit of supreme, perfect, complete enlightenment.

At that time, when the great bodhisattva Maitreya had spoken these words, the Venerable Śāriputra together with all those in the world—gods, humans, asuras, gandharvas, and so forth—having heard the great bodhisattva Maitreya speak this Dharma, all received it in faith and reverently practiced it.