10 （一〇）十上经

Thus have I heard:

Once, the Buddha was traveling in the country of Anga, together with a great assembly of 1,250 bhikṣus. He arrived at the city of Campā and stayed overnight by the side of the Gaggarā Lake.

On the full moon day, the World-Honored One was sitting in the open, surrounded by the great assembly. He spoke the Dharma throughout the night, and told Śāriputra, "Now, the bhikṣus from the four directions have gathered. They are all diligent and have given up sleep. They wish to hear the Dharma. I am suffering from a backache and wish to rest for a while. You should now speak the Dharma for the bhikṣus."

At that time, Śāriputra accepted the Buddha's instruction. Then the World-Honored One folded his saṃghāṭī robe four times, lay down on his right side like a lion, and went to sleep.

At that time, the elder Śāriputra addressed the bhikṣus, saying, "Now I will speak the Dharma. The words from beginning to end are all true and genuine, complete in meaning and flavor, and pure in the practice of the Dharma. Listen attentively! Consider it well! I will explain it for you."

At that time, the bhikṣus accepted the teaching and listened. Śāriputra addressed the bhikṣus, saying, "There are ten superior dharmas that eliminate the bonds of afflictions, lead to nirvāṇa, and exhaust the limit of suffering. They also fully encompass five hundred and fifty dharmas. Now I will explain them. Listen well! The bhikṣus! There is one accomplished dharma, one cultivated dharma, one awakened dharma, one extinguished dharma, one regressing dharma, one increasing dharma, one difficult to understand dharma, one born dharma, one knowing dharma, and one realized dharma. What is the one accomplished dharma? It is not being negligent in all wholesome dharmas. What is the one cultivated dharma? It is always contemplating one's own body. What is the one awakened dharma? It is defiled contact. What is the one extinguished dharma? It is the conceit of self. What is the one regressing dharma? It is not the contemplation of impurity. What is the one increasing dharma? It is the contemplation of impurity. What is the one difficult to understand dharma? It is the uninterrupted samādhi. What is the one born dharma? It is defiled liberation. What is the one knowing dharma? It is that all sentient beings depend on food for sustenance. What is the one realized dharma? It is the liberation of the mind free from hindrances.

There are also two accomplished dharmas, two cultivated dharmas, two awakened dharmas, two extinguished dharmas, two regressing dharmas, two increasing dharmas, two difficult to understand dharmas, two born dharmas, two knowing dharmas, and two realized dharmas. What are the two accomplished dharmas? They are knowing shame and knowing conscience. What are the two cultivated dharmas? They are tranquility and insight. What are the two awakened dharmas? They are name and form. What are the two extinguished dharmas? They are ignorance and craving. What are the two regressing dharmas? They are violating precepts and breaking views. What are the two increasing dharmas? They are having complete precepts and complete views. What are the two difficult to understand dharmas? There are causes and conditions for sentient beings to become defiled, and there are causes and conditions for sentient beings to become pure. What are the two born dharmas? They are the knowledge of exhaustion and the knowledge of non-arising. What are the two knowing dharmas? They are what is possible and what is impossible. What are the two realized dharmas? They are wisdom and liberation.

There are also three accomplished dharmas, three cultivated dharmas, three awakened dharmas, three extinguished dharmas, three regressing dharmas, three increasing dharmas, three difficult to understand dharmas, three born dharmas, three knowing dharmas, and three realized dharmas. What are the three accomplished dharmas? They are associating with good friends, hearing the Dharma with the ears, and accomplishing the Dharma. What are the three cultivated dharmas? They are the three samādhis: the emptiness samādhi, the signless samādhi, and the wishless samādhi. What are the three awakened dharmas? They are the three feelings: painful feeling, pleasant feeling, and neither painful nor pleasant feeling. What are the three extinguished dharmas? They are the three cravings: craving for desire, craving for existence, and craving for non-existence. What are the three regressing dharmas? They are the three unwholesome roots: the unwholesome root of greed, the unwholesome root of anger, and the unwholesome root of delusion. What are the three increasing dharmas? They are the three wholesome roots: the wholesome root of non-greed, the wholesome root of non-anger, and the wholesome root of non-delusion. What are the three difficult to understand dharmas? They are the three difficult to understand: the noble ones are difficult to understand, the Dharma is difficult to understand, and the Tathāgata is difficult to understand. What are the three born dharmas? They are the three characteristics: the characteristic of cessation, the characteristic of diligence, and the characteristic of detachment. What are the three knowing dharmas? They are the three realms of liberation: liberation from desire reaches the form realm, liberation from the form realm reaches the formless realm; abandoning all conditioned dharmas is called exhaustion. What are the three realized dharmas? They are the three knowledges: knowledge of past lives, knowledge of the divine eye, and knowledge of the exhaustion of taints. Bhikṣus! These are the thirty dharmas, which are true and not false. The Tathāgata, having known them, teaches the Dharma equally.

There are also four accomplished dharmas, four cultivated dharmas, four awakened dharmas, four extinguished dharmas, four regressing dharmas, four increasing dharmas, four difficult to understand dharmas, four born dharmas, four knowing dharmas, and four realized dharmas. What are the four accomplished dharmas? They are the four wheel dharmas: one, dwelling in the central country; two, associating with good friends; three, being careful oneself; four, planting good roots in past lives. What are the four cultivated dharmas? They are the four foundations of mindfulness: a bhikṣu contemplates the body internally with the body, diligently and tirelessly, remembering without forgetting, abandoning worldly greed and sorrow; contemplates the body externally with the body, diligently and tirelessly, remembering without forgetting, abandoning worldly greed and sorrow; contemplates the body internally and externally with the body, diligently and tirelessly, remembering without forgetting, abandoning worldly greed and sorrow. Contemplating feeling, mind, and dharmas is also like this. What are the four awakened dharmas? They are the four foods: food as sustenance, food as contact, food as intention, and food as consciousness. What are the four extinguished dharmas? They are the four kinds of feeling: feeling of desire, feeling of self, feeling of precepts, and feeling of views.

What are the four regressing dharmas? They are the four fetters: fetter of desire, fetter of existence, fetter of views, and fetter of ignorance. What are the four increasing dharmas? They are the four unfetters: unfetter of desire, unfetter of existence, unfetter of views, and unfetter of ignorance. What are the four difficult to understand dharmas? There are the four noble truths: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path. What are the four born dharmas? They are the four knowledges: knowledge of dharmas, knowledge of the unknown, knowledge of equality, and knowledge of others' minds. What are the four knowing dharmas? They are the four kinds of eloquence: eloquence in dharmas, eloquence in meanings, eloquence in words, and eloquence in responses. What are the four realized dharmas? They are the four fruits of the śramaṇa: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arahantship. Bhikṣus! These are the forty dharmas, which are true and not false. The Tathāgata, having known them, teaches the Dharma equally.

There are also five accomplished dharmas, five cultivated dharmas, five awakened dharmas, five extinguished dharmas, five regressing dharmas, five increasing dharmas, five difficult to understand dharmas, five born dharmas, five knowing dharmas, and five realized dharmas. What are the five accomplished dharmas? They are the five branches of cessation: one, believing in the Buddha, Tathāgata, Arhat, fully endowed with the ten titles; two, being free from illness, with a body always at ease; three, being straightforward without flattery, directly heading towards the Tathāgata's path to nirvāṇa; four, concentrating the mind without distraction, reciting and not forgetting; five, being good at observing the arising and ceasing of dharmas, ending the basis of suffering through the practices of the noble ones. What are the five cultivated dharmas? They are the five faculties: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. What are the five awakened dharmas? They are the five aggregates of grasping: the aggregate of form, the aggregates of feeling, perception, formation, and consciousness.

What are the five extinguished dharmas? They are the five hindrances: the hindrance of sensual desire, the hindrance of ill-will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, and the hindrance of doubt. What are the five regressing dharmas? They are the five fetters of the mind: first, a bhikṣu has doubts about the Buddha, and having doubts, does not draw near, and not drawing near, does not pay respect. This is the first fetter of the mind. Again, a bhikṣu has holes and leaks in the Dharma, the Saṃgha, and the precepts, does not practice truly, and practices defilement. Not drawing near the precepts, he also does not pay respect. This is the fourth fetter of the mind. Again, a bhikṣu gives rise to ill-will towards those who practice the holy life, is not joyful in his mind, and reviles them with harsh words. This is the fifth fetter of the mind. What are the five increasing dharmas? They are the five bases of joy: joy, mindfulness, tranquility, bliss, and concentration.

What are the five difficult to understand dharmas? They are the five entrances to liberation: if a bhikṣu diligently practices without slacking, delights in solitary places, single-mindedly contemplates, and attains understanding where there was none, attains exhaustion where there was not, and attains peace where there was not. What are the five? If a bhikṣu hears the Buddha teach the Dharma, or hears the Dharma practitioners teach, or hears the elders teach, he contemplates and observes, analyzes the meaning of the Dharma, and his mind is joyful. Having joy, he attains the love of the Dharma. Having the love of the Dharma, his body and mind are at ease. Having body and mind at ease, he attains concentration. Having attained concentration, he attains true wisdom. This is the first entrance to liberation. Then, the bhikṣu is joyful upon hearing the Dharma, joyfully upholds and recites it, is also joyful, joyfully teaches it to others, is also joyful, contemplates and analyzes it, is also joyful, and attains concentration in the Dharma, is also like this.

What are the five arising dharmas? They are the five wisdoms and concentrations of the sages: first, cultivating samādhi, experiencing present happiness and future happiness, giving rise to internal and external wisdom. Second, the sages are without attachment, giving rise to internal and external wisdom. Third, what is practiced by the Buddhas and sages, giving rise to internal and external wisdom. Fourth, relying on the characteristics of tranquility and extinction, being alone without companions, giving rise to internal and external wisdom. Fifth, entering and rising from samādhi with a single mind, giving rise to internal and external wisdom. What are the five dharmas of knowledge? They are the five realms of liberation: first, a bhikṣu does not delight in desire, does not think of it, does not draw near, but only thinks of liberation, delights in seclusion, draws near without slacking, his mind is pliant, and he is liberated from desire. The taints arising from desire are also exhausted, abandoned, and extinguished, and he attains liberation. This is the liberation from desire. The liberation from anger, jealousy, form, and the view of the self is also like this. What are the five dharmas of realization? They are the five aggregates of the non-learner: the aggregate of non-learner morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. These are the fifty dharmas. The Tathāgata, having truly and without falsehood known them, teaches the Dharma equally.

There are also six dharmas of accomplishment, six dharmas of cultivation, six dharmas of awakening, six dharmas of extinction, six dharmas of decline, six dharmas of increase, six dharmas of difficulty to understand, six dharmas of arising, six dharmas of knowledge, and six dharmas of realization. What are the six dharmas of accomplishment? They are the six heavy dharmas: if a bhikṣu cultivates the six heavy dharmas, he is respectable and venerable, harmonious in the assembly, without disputes, and practices alone without mixing. What are the six? Here, a bhikṣu always practices loving-kindness with the body, respects those who practice the Brahma way, abides in a mind of loving-kindness, which is called the heavy dharma, respectable and venerable, harmonious in the assembly, without disputes, and practices alone without mixing. Furthermore, a bhikṣu practices loving-kindness with the mouth and mind, obtains sustenance and alms bowl leftovers, and shares them with others without any sense of self. Furthermore, a bhikṣu practices the precepts of the sages, without transgression or defilement, praised by the wise, well-endowed and upheld, and accomplishes concentration. Furthermore, a bhikṣu accomplishes the noble way of liberation, equally ending suffering, with right view and all the Brahma practices. This is called the heavy dharma, respectable and venerable, harmonious in the assembly, without disputes, and practices alone without mixing.

What are the six dharmas of cultivation? They are the six recollections: recollection of the Buddha, Dharma, Saṃgha, precepts, generosity, and the heavens. What are the six dharmas of awakening? They are the six internal sense bases: eye sense base, ear sense base, nose sense base, tongue sense base, body sense base, and mind sense base. What are the six dharmas of extinction? They are the six kinds of craving: craving for form, sound, smell, taste, touch, and dharmas. What are the six dharmas of decline? They are the six disrespectful dharmas: disrespect for the Buddha, Dharma, Saṃgha, precepts, concentration, and parents. What are the six dharmas of increase? They are the six respectful dharmas: respect for the Buddha, Dharma, Saṃgha, precepts, concentration, and parents. What are the six dharmas difficult to understand? They are the six unsurpassed: unsurpassed view, unsurpassed hearing, unsurpassed material gain, unsurpassed precepts, unsurpassed respect, and unsurpassed recollection. What are the six dharmas of arising? They are the six equal dharmas: here, a bhikṣu sees forms with the eyes without sorrow or joy, abiding in equanimity and mindfulness. With the ears, sounds; with the nose, smells; with the tongue, tastes; with the body, touches; with the mind, dharmas, without sorrow or joy, abiding in equanimity and mindfulness.

What are the six dharmas of knowledge? They are the six realms of liberation: if a bhikṣu says, 'I cultivate loving-kindness, but still give rise to anger,' other bhikṣus say, 'Do not speak thus, do not slander the Tathāgata. The Tathāgata does not say that one who cultivates the liberation of loving-kindness will give rise to anger. There is no such thing. The Buddha says that one must eliminate anger before one can attain loving-kindness.' If a bhikṣu says, 'I practice the liberation of compassion, but give rise to jealousy; I practice the liberation of joy, but give rise to sorrow; I practice the liberation of equanimity, but give rise to attachment; I practice the practice of selflessness, but give rise to doubt; I practice the practice of non-conception, but give rise to many confused conceptions,' it is also like this. What are the six dharmas of realization? They are the six supernormal knowledges: the realization of the supernormal knowledge of spiritual powers, the realization of the supernormal knowledge of divine hearing, the realization of the supernormal knowledge of knowing others' minds, the realization of the supernormal knowledge of past lives, the realization of the supernormal knowledge of the divine eye, and the realization of the supernormal knowledge of the exhaustion of taints. These are the sixty dharmas. Bhikṣus! The Tathāgata knows them as they truly are, without falsehood, and teaches the Dharma accordingly.

Furthermore, there are seven dharmas of accomplishment, seven dharmas of cultivation, seven dharmas of awakening, seven dharmas of extinction, seven dharmas of decline, seven dharmas of increase, seven dharmas difficult to understand, seven dharmas of arising, seven dharmas of knowledge, and seven dharmas of realization. What are the seven dharmas of accomplishment? They are the seven treasures: the treasure of faith, the treasure of precepts, the treasure of shame, the treasure of conscience, the treasure of learning, the treasure of generosity, and the treasure of wisdom, as the seven treasures. What are the seven dharmas of cultivation? They are the seven factors of awakening. Here, a bhikṣu cultivates the factor of awakening of mindfulness, based on detachment, based on dispassion, based on cessation, leading to letting go; cultivates the factor of awakening of investigation of phenomena, the factor of awakening of energy, the factor of awakening of joy, the factor of awakening of tranquility, the factor of awakening of concentration, and the factor of awakening of equanimity, based on detachment, based on dispassion, based on cessation, leading to letting go.

What are the seven dharmas of awakening? They are the seven abodes of consciousness: there are sentient beings with various bodies and various perceptions, such as humans and gods, this is the first abode of consciousness. There are also sentient beings with various bodies but one perception, such as the gods of the Brahma-light-sound Heaven when they first arise, this is the second abode of consciousness. There are also sentient beings with one body and various perceptions, such as the gods of the Light-sound Heaven, this is the third abode of consciousness. There are also sentient beings with one body and one perception, such as the gods of the Pure-everywhere Heaven, this is the fourth abode of consciousness. There are also sentient beings who abide in the space-like state, this is the fifth abode of consciousness, or who abide in the consciousness-like state, this is the sixth abode of consciousness. Or who abide in the state of non-utilization, this is the seventh abode of consciousness. What are the seven dharmas of extinction? They are the seven afflictions: the affliction of desire, the affliction of existence, the affliction of views, the affliction of pride, the affliction of anger, the affliction of ignorance, and the affliction of doubt.

What are the seven dharmas of decline? They are the seven unwholesome dharmas: a bhikṣu is without faith, without shame, without conscience, has little learning, is lazy, forgetful, and unwise. What are the seven dharmas of increase? They are the seven wholesome dharmas: a bhikṣu has faith, shame, conscience, is learned, not lazy, has a strong memory, and is wise. What are the seven dharmas difficult to understand? They are the seven wholesome dharmas: a bhikṣu delights in meaning, delights in the Dharma, delights in knowing the right time, delights in knowing contentment, delights in self-restraint, delights in gathering the assembly, and delights in distinguishing people. What are the seven dharmas of arising? They are the seven perceptions: the perception of impurity, the perception of food as impure, the perception of the impermanence of the entire world, the perception of death, the perception of impermanence, the perception of suffering in impermanence, and the perception of non-self in suffering.

What are the seven dharmas of knowledge? They are the seven kinds of diligence: diligence in precepts and practices, diligence in eliminating desire, diligence in destroying wrong views, diligence in learning, diligence in effort, diligence in right mindfulness, and diligence in meditation. What are the seven dharmas of realization? They are the seven powers of the exhaustion of taints: a bhikṣu who has exhausted the taints truly knows and sees all suffering, origination, cessation, taste, danger, and the truth of the path. He views desire as a pit of fire, also like a sword, knowing desire and seeing desire, not being attached to desire, and not dwelling on desire. A bhikṣu who has exhausted the taints observes in reverse and in forward order, truly awakens and truly sees. Having truly seen, worldly greed, jealousy, evil and unwholesome dharmas do not leak out and arise. He cultivates the four foundations of mindfulness, cultivates and practices them extensively, the five faculties, five powers, seven factors of awakening, and the eightfold noble path, cultivating and practicing them extensively. Bhikṣus! These are the seventy dharmas, which are true and not false. Having known them, the Tathāgata teaches the Dharma equally.

There are also eight dharmas of accomplishment, eight dharmas of cultivation, eight dharmas of awakening, eight dharmas of cessation, eight dharmas of decline, eight dharmas of increase, eight dharmas difficult to understand, eight dharmas of arising, eight dharmas of knowledge, and eight dharmas of realization. What are the eight dharmas of accomplishment? They are the eight causes and conditions: not attaining the holy life but attaining wisdom, and increasing wisdom after attaining the holy life. What are the eight? Here, a bhikṣu abides in dependence on the World-Honored One, or on an elder, or on a wise practitioner of the holy life. He gives rise to a sense of shame and respect, with affection and reverence. This is the first cause and condition for not attaining the holy life but attaining wisdom, and increasing wisdom after attaining the holy life. Furthermore, abiding in dependence on the World-Honored One, he asks about the Dharma at the right time: "What is the meaning of this Dharma? What is its purport?" Then the elders explain the profound meaning to him. This is the second cause and condition. Having heard the Dharma, his body and mind are joyful and tranquil. This is the third cause and condition. Having been joyful and tranquil, he does not engage in talk that obstructs the path and is of no benefit. When he goes to the assembly, he either teaches the Dharma himself or requests others to teach. He still does not abandon the noble silence. This is the fourth cause and condition. He is learned and erudite, guarding and upholding without forgetting. The profound dharmas, the good in the upper, middle, and lower realms, the meaning and truth of the Dharma, and the complete holy life, having heard them, they enter his mind and are seen without wavering. This is the fifth cause and condition. Cultivating diligently, he eliminates evil and increases goodness, striving with effort and not abandoning these dharmas. This is the sixth cause and condition. With wisdom, he knows the arising and cessation of dharmas, the direction of the noble ones, and the ability to end suffering. This is the seventh cause and condition. Observing the five aggregates of clinging, their arising and cessation, this form, the origination of form, the cessation of form, this feeling, perception, volition, and consciousness, the origination of consciousness, the cessation of consciousness. This is the eighth cause and condition. Not attaining the holy life but having wisdom, and increasing wisdom after attaining the holy life.

What are the eight dharmas of cultivation? They are the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What are the eight dharmas of awakening? They are the eight worldly dharmas: gain and loss, slander and praise, fame and disgrace, suffering and happiness. What are the eight dharmas of cessation? They are the eight wrongnesses: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. What are the eight dharmas of decline? They are the eight lazy dharmas. What are the eight lazy dharmas? A bhikṣu goes begging for alms and does not receive any. He thinks: 'I did not receive any alms today. My body is tired and cannot endure sitting in meditation or walking. I should lie down and rest.' The lazy bhikṣu then lies down and rests, not diligently striving to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. This is the first lazy dharma. A lazy bhikṣu receives enough alms and thinks: 'I received too much alms this morning. My body is heavy and cannot endure sitting in meditation or walking. I should lie down and rest.' The lazy bhikṣu then lies down and rests, not diligently striving to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. A lazy bhikṣu performs a little work and thinks: 'My body is tired from working today. I cannot endure sitting in meditation or walking. I should lie down and rest.' The lazy bhikṣu then lies down and rests. A lazy bhikṣu intends to perform some work and thinks: 'I will be tired tomorrow from working. I cannot sit in meditation or walk today. I should lie down and rest in advance.' The lazy bhikṣu then lies down and rests, not diligently striving to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. This is the sixth lazy dharma. A lazy bhikṣu walks a little and thinks: 'My body is tired from walking this morning. I cannot endure sitting in meditation or walking. I should lie down and rest.' The lazy bhikṣu then lies down and rests. A lazy bhikṣu intends to walk a little and thinks: 'I will be tired tomorrow from walking. I cannot sit in meditation or walk today. I should lie down and rest in advance.' The lazy bhikṣu then lies down and rests, not diligently striving to attain what has not been attained, to obtain what has not been obtained, and to realize what has not been realized. This is the eighth lazy dharma.

What are the eight dharmas of diligence? A bhikṣu goes begging for alms and does not receive any. He returns and thinks: 'My body is light and I have slept little. I should diligently sit in meditation and walk.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. This is the first diligent bhikṣu. Having received enough alms, he thinks: 'I received enough alms this morning. My strength is sufficient. I should diligently sit in meditation and walk.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. A diligent bhikṣu performs a little work and thinks: 'My body is tired from working today. I cannot sit in meditation or walk. I should diligently sit in meditation and walk.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. A diligent bhikṣu intends to perform some work and thinks: 'I will be tired tomorrow from working. I cannot sit in meditation or walk today. I should diligently sit in meditation and walk in advance.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. A diligent bhikṣu walks a little and thinks: 'My body is tired from walking this morning. I cannot sit in meditation or walk. I should diligently sit in meditation and walk.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. A diligent bhikṣu intends to walk a little and thinks: 'I will be tired tomorrow from walking. I cannot sit in meditation or walk today. I should diligently sit in meditation and walk in advance.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. A diligent bhikṣu encounters an illness and thinks: 'I have a serious illness and may die. I should diligently strive.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently strives. A diligent bhikṣu's illness improves slightly and thinks: 'My illness has just improved, but it may worsen again and hinder my practice. I should diligently sit in meditation and walk.' What has not been attained is attained, what has not been obtained is obtained, and what has not been realized is realized. The diligent bhikṣu then diligently

What are the eight dharmas of easy understanding? They are the eight unfavorable conditions that hinder the practice of the holy life. What are the eight? When the Tathāgata, the Arhat, the Perfectly Enlightened One appears in the world, he teaches the subtle Dharma, the peace of the unconditioned, and the path to enlightenment. There are beings born in hell. This is an unfavorable place, where one cannot practice the holy life. When the Tathāgata, the Arhat, the Perfectly Enlightened One appears in the world, he teaches the subtle Dharma, the peace of the unconditioned, and the path to enlightenment. There are beings born among animals, hungry ghosts, long-lived gods, or in borderlands without knowledge of the Buddha's teachings. This is an unfavorable place, where one cannot practice the holy life. When the Tathāgata, the Arhat, the Perfectly Enlightened One appears in the world, he teaches the subtle Dharma, the peace of the unconditioned, and the path to enlightenment. There are beings born in central lands, but they have wrong views, hold inverted thoughts, and accomplish evil deeds. They will definitely enter hell. This is an unfavorable place, where one cannot practice the holy life. When the Tathāgata, the Arhat, the Perfectly Enlightened One appears in the world, he teaches the subtle Dharma, the peace of the unconditioned, and the path to enlightenment. There are beings born in central lands, but they are deaf, blind, mute, and cannot hear the Dharma or practice the holy life. This is an unfavorable place. When the Tathāgata, the Arhat, the Perfectly Enlightened One does not appear in the world, there is no one who can teach the subtle Dharma, the peace of the unconditioned, and the path to enlightenment. There are beings born in central lands, with complete faculties capable of receiving the holy teachings, but they do not encounter the Buddha and cannot practice the holy life. This is the eighth unfavorable place.

What are the eight dharmas of birth? They are the eight great awakenings of the path: the path should be of few desires, much desire is not the path; the path should be content, insatiable is not the path; the path should be secluded, delighting in the crowd is not the path; the path should be self-restraint, playfulness is not the path; the path should be diligent, laziness is not the path; the path should be single-minded, much forgetfulness is not the path; the path should be concentrated, distracted mind is not the path; the path should be wisdom, foolishness is not the path. What are the eight dharmas of knowledge? They are the eight liberations: internally having form perception, externally perceiving few forms, whether beautiful or ugly, always observing and always mindful, this is the first liberation. Internally having form perception, externally perceiving immeasurable forms, whether beautiful or ugly, always observing and always mindful, this is the second liberation. Internally without form perception, externally perceiving few forms, whether beautiful or ugly, always observing and always mindful, this is the third liberation. Internally without form perception, externally perceiving immeasurable forms, whether beautiful or ugly, always observing and always mindful, this is the fourth liberation. Internally without form perception, externally perceiving blue forms, blue color, blue light, and blue appearance, like blue lotus flowers, or like blue cotton cloth, pure blue color, blue light, and blue appearance, always mindful and always observing, thinking like this, this is the fifth liberation. Internally without form perception, externally perceiving yellow forms, yellow color, yellow light, and yellow appearance, like yellow flowers, or like yellow cotton cloth, yellow color, yellow light, and yellow appearance, always mindful and always observing, thinking like this, this is the sixth liberation. Internally without form perception, externally perceiving red forms, red color, red light, and red appearance, like red flowers, or like red cotton cloth, pure red color, red light, and red appearance, always observing and always mindful, thinking like this, this is the seventh liberation. Internally without form perception, externally perceiving white forms, white color, white light, and white appearance, like white flowers, or like white cotton cloth, pure white color, white light, and white appearance, always observing and always mindful, thinking like this, this is the eighth liberation.

What are the eight dharmas of realization? They are the eight liberations: perceiving forms internally, perceiving forms externally, this is the first liberation. Internally without form perception, externally perceiving forms, this is the second liberation. Pure liberation, this is the third liberation. Transcending form perception, extinguishing ill-will perception, abiding in the space element, this is the fourth liberation. Transcending the space element, abiding in the consciousness element, this is the fifth liberation. Transcending the consciousness element, abiding in the element of nothingness, this is the sixth liberation. Transcending the element of nothingness, abiding in the element of neither perception nor non-perception, this is the seventh liberation. Transcending the element of neither perception nor non-perception, abiding in the cessation of perception and feeling, this is the eighth liberation. Bhikṣus! These are the eighty dharmas, which are true and not false. The Tathāgata, having realized them, teaches the Dharma equally.

Furthermore, there are nine dharmas of accomplishment, nine dharmas of cultivation, nine dharmas of awakening, nine dharmas of extinction, nine dharmas of decline, nine dharmas of increase, nine dharmas of difficulty to understand, nine dharmas of birth, nine dharmas of knowledge, and nine dharmas of realization. What are the nine dharmas of accomplishment? They are the nine pure extinction branches: the pure extinction branch of precepts, the pure extinction branch of mind, the pure extinction branch of view, the pure extinction branch of transcending doubt, the pure extinction branch of discrimination, the pure extinction branch of the path, the pure extinction branch of elimination, the pure extinction branch of desirelessness, and the pure extinction branch of liberation. What are the nine dharmas of cultivation? They are the nine bases of joy: joy, affection, delight, pleasure, concentration, true knowledge, abandonment, desirelessness, and liberation.

What are the nine dharmas of awakening? They are the nine abodes of beings: there are beings with various bodies and various perceptions, such as gods and humans, this is the first abode of beings. There are beings with various bodies but one perception, such as the gods of Brahmā's Luminous Sound at the time of their initial birth, this is the second abode of beings. There are beings with one body and various perceptions, such as the gods of Brahmā's Luminous Sound, this is the third abode of beings. There are beings with one body and one perception, such as the gods of Pure Abodes, this is the fourth abode of beings. There are beings without thought or perception, such as the gods of the Formless Realm, this is the fifth abode of beings. There are beings dwelling in the space element, this is the sixth abode of beings. There are beings dwelling in the consciousness element, this is the seventh abode of beings. There are beings dwelling in the element of nothingness, this is the eighth abode of beings. There are beings dwelling in the element of neither perception nor non-perception, this is the ninth abode of beings.

What are the nine dharmas of extinction? They are the nine bases of craving: due to craving there is seeking, due to seeking there is gain, due to gain there is use, due to use there is desire, due to desire there is attachment, due to attachment there is jealousy, due to jealousy there is guarding, due to guarding there is protection. What are the nine dharmas of decline? They are the nine dharmas of affliction: someone has already afflicted me, is now afflicting me, and will afflict me; someone has already afflicted those I love, is now afflicting them, and will afflict them; someone has already respected those I dislike, is now respecting them, and will respect them. What are the nine dharmas of increase? They are the absence of affliction: if someone has already afflicted me, what benefit is there in my affliction? I have already not given rise to affliction, do not give rise to affliction now, and will not give rise to affliction in the future; if someone has already afflicted those I love, what benefit is there in my affliction? I have already not given rise to affliction, do not give rise to affliction now, and will not give rise to affliction in the future; if someone has already respected those I dislike, what benefit is there in my affliction? I have already not given rise to affliction, do not give rise to affliction now, and will not give rise to affliction in the future.

What are the nine dharmas that are difficult to understand? They are the nine kinds of pure conduct: if a bhikṣu has faith but does not uphold the precepts, then his pure conduct is incomplete; if a bhikṣu has faith and precepts, then his pure conduct is complete. If a bhikṣu has faith, precepts, and much learning, but cannot expound the Dharma, then his pure conduct is incomplete; if a bhikṣu has faith, precepts, and much learning, and can expound the Dharma, then his pure conduct is complete. If a bhikṣu has faith, precepts, and much learning, can expound the Dharma, but cannot support the community, then his pure conduct is incomplete; if a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, then his pure conduct is complete. If a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, but cannot extensively expound the Dharma in large assemblies, then his pure conduct is incomplete; if a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, and can extensively expound the Dharma in large assemblies, then his pure conduct is complete. If a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, and can extensively expound the Dharma in large assemblies, but does not attain the four dhyānas, then his pure conduct is incomplete; if a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, and can extensively expound the Dharma in large assemblies, and attains the four dhyānas, then his pure conduct is complete. If a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, and can extensively expound the Dharma in large assemblies, and attains the four dhyānas, but cannot freely practice the eight liberations, then his pure conduct is incomplete; if a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, and can extensively expound the Dharma in large assemblies, and attains the four dhyānas, and can freely practice the eight liberations, then his pure conduct is complete. If a bhikṣu has faith, precepts, and much learning, can expound the Dharma, and can support the community, and can extensively expound the Dharma in large assemblies, and attains the four dhyānas, and can freely practice the eight liberations, but cannot abandon the contaminated and realize the uncontaminated, and attain liberation of mind and liberation through wisdom, and realize for himself in this very life

What are the nine dharmas of birth? They are the nine kinds of contemplation: contemplation of impurity, contemplation of food, contemplation of the impermanence of all worldly things, contemplation of death, contemplation of impermanence, contemplation of suffering in impermanence, contemplation of the absence of self in suffering, contemplation of cessation, and contemplation of desirelessness. What are the nine dharmas of knowledge? They are the nine different dharmas: the result of birth is different from the cause of birth, the contact of birth is different from the cause of contact, the feeling of birth is different from the cause of feeling, the perception of birth is different from the cause of perception, the accumulation of birth is different from the cause of accumulation, the desire of birth is different from the cause of desire, the benefit of birth is different from the cause of benefit, the seeking of birth is different from the cause of seeking, and the afflictions of birth are different from the cause of afflictions. What are the nine dharmas of realization? They are the nine cessations: entering the first dhyāna, the thorn of sound ceases; entering the second dhyāna, the thorn of initial and sustained thought ceases; entering the third dhyāna, the thorn of joy ceases; entering the fourth dhyāna, the thorn of inhalation and exhalation ceases; entering the sphere of infinite space, the thorn of form ceases; entering the sphere of infinite consciousness, the thorn of the sphere of infinite space ceases; entering the sphere of nothingness, the thorn of the sphere of infinite consciousness ceases; entering the sphere of neither perception nor non-perception, the thorn of the sphere of nothingness ceases; entering the cessation of perception and feeling, the thorn of perception and feeling ceases. Bhikṣus! These are the ninety dharmas, which are true and not false. The Tathāgata, having known them, teaches the Dharma equally.

Furthermore, there are ten dharmas of accomplishment, ten dharmas of cultivation, ten dharmas of awakening, ten dharmas of cessation, ten dharmas of decline, ten dharmas of increase, ten dharmas that are difficult to understand, ten dharmas of birth, ten dharmas of knowledge, and ten dharmas of realization. What are the ten dharmas of accomplishment? They are the ten dharmas of rescue: First, a bhikṣu fully observes the two hundred and fifty precepts and also fully observes proper conduct. Seeing even minor faults, he gives rise to great fear and equally studies the precepts, without any crookedness in his mind. Second, he obtains good spiritual friends. Third, his speech is upright and he is able to tolerate much. Fourth, he delights in seeking good dharmas and distributes them without stinginess. Fifth, when other practitioners of the holy life make arrangements, he immediately goes to assist them and does not consider it troublesome. He is able to do what is difficult and also teaches others to do so. Sixth, he is learned and, having heard, is able to retain it without ever forgetting. Seventh, he is diligent in eliminating unwholesome dharmas and increasing wholesome dharmas. Eighth, he always concentrates his mind without any other thoughts, recollecting past good practices as if they were right before his eyes. Ninth, he accomplishes wisdom and observes the arising and ceasing of dharmas, using the holy precepts to cut off the root of suffering. Tenth, he delights in solitary dwelling, concentrating his mind and contemplating, without any frivolousness in between meditative absorptions.

What are the ten dharmas of cultivation? They are the ten right practices: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. What are the ten dharmas of awakening? They are the ten sense bases of form: the sense base of the eye, the sense base of the ear, the sense base of the nose, the sense base of the tongue, the sense base of the body, the sense base of form, the sense base of sound, the sense base of smell, the sense base of taste, and the sense base of touch. What are the ten dharmas of cessation? They are the ten wrong practices: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong liberation, and wrong knowledge. What are the ten dharmas of decline? They are the ten unwholesome courses of action: killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, idle chatter, covetousness, ill will, and wrong views. What are the ten dharmas of increase? They are the ten wholesome courses of action: refraining from killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, idle chatter, covetousness, ill will, and wrong views. What are the ten dharmas that are difficult to understand? They are the ten abodes of the noble ones: first, a bhikṣu eliminates the five branches; second, he accomplishes the six branches; third, he abandons one; fourth, he relies on four; fifth, he extinguishes the different truths; sixth, he seeks the supreme and wonderful; seventh, he has the thought of being free from defilements; eighth, his bodily conduct is already established; ninth, his mind is liberated; tenth, his wisdom is liberated.

What are the ten dharmas of birth? They are the ten places of praise: If a bhikṣu himself attains faith, he speaks it for others and also praises those who have attained faith. Having himself upheld the precepts, he speaks it for others and also praises those who uphold the precepts. Having himself reduced desires, he speaks it for others and also praises those who have reduced desires. Having himself been content, he speaks it for others and also praises those who are content. Having himself enjoyed solitude, he speaks it for others and also praises those who enjoy solitude. Having himself been learned, he speaks it for others and also praises those who are learned. Having himself been diligent, he speaks it for others and also praises those who are diligent. Having himself been mindful, he speaks it for others and also praises those who are mindful. Having himself attained concentration, he speaks it for others and also praises those who have attained concentration. Having himself attained wisdom, he speaks it for others and also praises those who have attained wisdom.

What are the ten dharmas of knowledge? They are the ten dharmas of cessation: A person of right view can extinguish wrong view, and all the countless evils arising from wrong view are also completely extinguished. All the countless wholesome dharmas arising from right view are fully accomplished, including right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. A person of right knowledge can extinguish wrong knowledge, and all the countless evils arising from wrong knowledge are completely extinguished; all the countless wholesome dharmas arising from right knowledge are fully accomplished. What are the ten dharmas of realization? They are the ten unlearned dharmas: unlearned right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right liberation, and right knowledge. Bhikṣus! These are the one hundred dharmas, which are true and not false. The Tathāgata, having known them, teaches the Dharma equally.

At that time, Śāriputra was approved by the Buddha. The bhikṣus heard what Śāriputra said and joyfully practiced it.