9 （九）众集经

Thus have I heard:

At one time, the Buddha was traveling in the country of Malla, together with a group of 1,250 bhikṣus. He gradually arrived at the Jambu Grove in the city of Pāpā.

At that time, the World-Honored One, on the full moon day of the fifteenth, was sitting in the open air, surrounded by the bhikṣu saṅgha in front and behind. After speaking the Dharma for much of the night, the World-Honored One said to Śāriputra, "Now, the bhikṣus from the four directions have gathered. They are all diligently practicing, abandoning sleep. I am suffering from a backache and wish to rest for a while. You should now speak the Dharma for the bhikṣus."

He replied, "Yes! I shall do as the Sage instructs."

At that time, the World-Honored One folded his saṃghāṭī robe four times, lay down on his right side like a lion, and placed one foot on top of the other.

At that time, Śāriputra said to the bhikṣus, "In this city of Pāpā, there was a Nirgrantha who recently passed away. His disciples divided into two groups, always quarreling and seeking each other's faults, insulting each other, and criticizing each other, saying, 'I know this Dharma, you do not know this. You are in wrong views, I am in the right Dharma. Your words are confused, without sequence.' They praised their own words as true and correct, saying, 'My words are superior, your words are inferior. I am now the master of debate. If you have any questions, come ask me.'

Bhikṣus! At that time, the people of the country who followed the Nirgranthas were tired of the sound of their quarrels, all because their Dharma was not truly correct. The Dharma being not truly correct, there was no way to attain liberation. It was like an old stupa that could not be repaired. This was not spoken by the Tathāgata. Bhikṣus! Only the Dharma of the unsurpassed Śākyamuni is the most truly correct and can lead to liberation. It is like a new stupa that is easy to adorn. This was spoken by the Tathāgata. Bhikṣus! We should now gather the Dharma and Vinaya to prevent disputes, so that the holy life may endure for a long time, benefiting many, and bringing peace to gods and humans. Bhikṣus! The Tathāgata has spoken of one true Dharma: all sentient beings depend on food to survive. The Tathāgata has also spoken of one Dharma: all sentient beings go by means of walking. This is the one Dharma spoken by the Tathāgata. We should gather it together to prevent disputes, so that the holy life may endure for a long time, benefiting many, and bringing peace to gods and humans.

Bhikṣus! The Tathāgata has spoken of two true Dharmas: one is name, the other is form. There are also two Dharmas: one is delusion, the other is craving. There are also two Dharmas: one is the view of existence, the other is the view of non-existence. There are also two Dharmas: one is shamelessness, the other is non-embarrassment. There are also two Dharmas: one is shame, the other is embarrassment. There are also two Dharmas: one is the knowledge of exhaustion, the other is the knowledge of non-arising. There are also two Dharmas, two causes, and two conditions that give rise to desire and love: one is pure and wonderful form, the other is non-reflection. There are also two Dharmas, two causes, and two conditions that give rise to anger: one is resentment, the other is non-reflection. There are also two Dharmas, two causes, and two conditions that give rise to wrong views: one is hearing from others, the other is wrong reflection. There are also two Dharmas, two causes, and two conditions that give rise to right views: one is hearing from others, the other is right reflection. There are also two Dharmas, two causes, and two conditions: one is liberation through learning, the other is liberation without learning. There are also two Dharmas, two causes, and two conditions: one is the conditioned realm, the other is the unconditioned realm. Bhikṣus! This is what the Tathāgata has spoken. We should gather it together to prevent disputes, so that the holy life may endure for a long time, benefiting many, and bringing peace to gods and humans.

Bhikṣus! The Tathāgata has spoken of three true Dharmas: namely, the three unwholesome roots: one is greed, two is anger, three is delusion. There are also three Dharmas: namely, the three wholesome roots: one is non-greed, two is non-anger, three is non-delusion. There are also three Dharmas: namely, the three unwholesome practices: one is unwholesome bodily practice, two is unwholesome verbal practice, three is unwholesome mental practice. There are also three Dharmas: namely, the three unwholesome practices: unwholesome bodily practice, unwholesome verbal practice, unwholesome mental practice. There are also three Dharmas: namely, the three unwholesome actions: unwholesome bodily action, unwholesome verbal action, unwholesome mental action. There are also three Dharmas: namely, the three wholesome actions: wholesome bodily action, wholesome verbal action, wholesome mental action. There are also three Dharmas: namely, the three unwholesome thoughts: thoughts of desire, thoughts of anger, thoughts of harm. There are also three Dharmas: namely, the three wholesome thoughts: thoughts of non-desire, thoughts of non-anger, thoughts of non-harm. There are also three Dharmas: namely, the three unwholesome intentions: intentions of desire, intentions of anger, intentions of harm. There are also three Dharmas: namely, the three wholesome intentions: intentions of non-desire, intentions of non-anger, intentions of non-harm.

There are also three Dharmas: namely, the three meritorious actions: the action of giving, the action of equality, and the action of contemplation. There are also three Dharmas: namely, the three feelings: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. There are also three Dharmas: namely, the three kinds of craving: craving for desire, craving for existence, and craving for non-existence. There are also three Dharmas: namely, the three kinds of taints: outflow of desire, outflow of existence, and outflow of ignorance. There are also three Dharmas: namely, the three kinds of fires: fire of desire, fire of anger, and fire of delusion. There are also three Dharmas: namely, the three kinds of seeking: seeking for desire, seeking for existence, and seeking for the practice of purity. There are also three Dharmas: namely, the three kinds of increase: increase of self, increase of the world, and increase of the Dharma. There are also three Dharmas: namely, the three realms: realm of desire, realm of anger, and realm of harm. There are also three Dharmas: namely, the three realms: realm of detachment, realm of non-anger, and realm of non-harm. There are also three Dharmas: namely, the three realms: realm of form, realm of formlessness, and realm of exhaustion. There are also three Dharmas: namely, the three groups: group of precepts, group of concentration, and group of wisdom. There are also three Dharmas: namely, the three kinds of precepts: precepts of increase, intention of increase, and wisdom of increase.

There are also three Dharmas: namely, the three kinds of samādhi: samādhi of emptiness, samādhi of signlessness, and samādhi of wishlessness. There are also three Dharmas: namely, the three characteristics: characteristic of cessation, characteristic of diligence, and characteristic of abandonment. There are also three Dharmas: namely, the three kinds of wisdom: wisdom of knowing one's past lives, wisdom of the divine eye, and wisdom of the exhaustion of taints. There are also three Dharmas: namely, the three kinds of transformations: transformation of spiritual powers, teaching the Dharma according to others' minds, and instruction. There are also three Dharmas: namely, the three bases for the arising of desire: one arises from desire, such as humans and gods; two arise from transformation, such as the Heaven of Mastery over Transformations; three arise from being transformed by others, such as the Heaven of Mastery over Transformations of Others. There are also three Dharmas: namely, the three kinds of birth through pleasure: one, sentient beings naturally accomplish and give rise to a joyful mind, such as the Heaven of Brahma's Radiance and Sound; two, some sentient beings take joy in recollection and praise themselves, such as the Heaven of Radiance; three, attaining the pleasure of cessation, such as the Heaven of Universal Purity.

There are also three Dharmas: namely, the three kinds of suffering: suffering of conditioned existence, suffering of suffering, and suffering of change. There are also three Dharmas: namely, the three faculties: faculty of desire to know, faculty of knowing, and faculty of knowing and having known. There are also three Dharmas: namely, the three halls: hall of sages, heavenly hall, and Brahma hall. There are also three Dharmas: namely, the three kinds of arising: arising from seeing, arising from hearing, and arising from doubt. There are also three Dharmas: namely, the three kinds of discussion: in the past there were such things and such discussions; in the future there will be such things and such discussions; in the present there are such things and such discussions. There are also three Dharmas: namely, the three groups: group of those who are definitely good, group of those who are definitely evil, and group of those who are undetermined. There are also three Dharmas: namely, the three kinds of sorrow: sorrow of the body, sorrow of speech, and sorrow of the mind. There are also three Dharmas: namely, the three elders: elder in age, elder in the Dharma, and elder in deeds. There are also three Dharmas: namely, the three eyes: flesh eye, heavenly eye, and wisdom eye. Bhikṣus! This is the true Dharma spoken by the Tathāgata. You should all compile it together to prevent disputes, so that the holy life may last long, benefiting many, and bringing peace to gods and humans.

Bhikṣus! The Tathāgata speaks of four correct Dharmas, namely, the four kinds of evil speech: one, lying; two, divisive speech; three, harsh speech; four, meaningless speech. There are also four Dharmas, namely, the four kinds of good speech: one, truthful speech; two, gentle speech; three, meaningful speech; four, non-divisive speech.

There are also four Dharmas, namely, the four kinds of unwholesome speech: not seeing and saying one sees, not hearing and saying one hears, not knowing and saying one knows. There are also four Dharmas, namely, the four kinds of wholesome speech: seeing and saying one sees, hearing and saying one hears, knowing and saying one knows. There are also four Dharmas, namely, the four kinds of food: food by mouthfuls, food by contact, food by thought, and food by consciousness. There are also four Dharmas, namely, the four kinds of experience: experiencing suffering now and experiencing suffering later; experiencing suffering now and experiencing happiness later; experiencing happiness now and experiencing suffering later; experiencing happiness now and experiencing happiness later. There are also four Dharmas, namely, the four kinds of experience: experience of desire, experience of self, experience of precepts, and experience of views. There are also four Dharmas, namely, the four kinds of bondage: bondage of desire, bondage of anger, bondage of stealing precepts, and bondage of the view of self.

There are also four Dharmas, namely, the four kinds of thorns: the thorn of desire, the thorn of anger, the thorn of views, and the thorn of pride. There are also four Dharmas, namely, the four kinds of birth: birth from eggs, birth from wombs, birth from moisture, and birth by transformation. There are also four Dharmas, namely, the four foundations of mindfulness; namely, a bhikṣu contemplates the body in the body internally, diligently and tirelessly, with mindfulness and non-forgetfulness, abandoning worldly greed and sorrow; contemplates the body in the body externally, diligently and tirelessly, with mindfulness and non-forgetfulness, abandoning worldly greed and sorrow; contemplates the body in the body internally and externally, diligently and tirelessly, with mindfulness and non-forgetfulness, abandoning worldly greed and sorrow. The same is true for contemplating feelings, mind, and dharmas. There are also four Dharmas, namely, the four right efforts; namely, a bhikṣu, with skillful means, prevents unarisen evil dharmas from arising; with skillful means, causes arisen evil dharmas to cease; with skillful means, causes unarisen good dharmas to arise; with skillful means, causes arisen good dharmas to increase and expand.

There are also four Dharmas, namely, the four bases of spiritual power; namely, a bhikṣu contemplates the desire for concentration, the practice of cessation, accomplishment, diligence, concentration, and contemplation, all in the same way. There are also four Dharmas, namely, the four dhyānas; namely, a bhikṣu, having eliminated desire, evil, and unwholesome dharmas, with initial and sustained thought, attains the joy and bliss of separation, and enters the first dhyāna. Having eliminated initial and sustained thought, with internal confidence and one-pointedness of mind, without initial and sustained thought, with the bliss and joy born of concentration, he enters the second dhyāna. Having eliminated joy, he cultivates equanimity, mindfulness, and diligence, and knows bodily bliss, which is sought by the sages. With mindfulness, equanimity, and bliss, he enters the third dhyāna. Having eliminated suffering and bliss, having previously eliminated joy and sorrow, with neither suffering nor bliss, equanimity, mindfulness, and purity, he enters the fourth dhyāna. There are also four Dharmas, namely, the four brahmavihāras: loving-kindness, compassion, joy, and equanimity. There are also four Dharmas, namely, the four formless concentrations; namely, a bhikṣu, having transcended all perceptions of form, having previously eliminated perceptions of resistance, not thinking of other perceptions, contemplates the limitless sphere of space, having transcended the sphere of space, enters the sphere of consciousness, having transcended the sphere of consciousness, enters the sphere of nothingness, having transcended the sphere of nothingness, enters the sphere of neither perception nor non-perception.

There are also four Dharmas, namely, the four bases of spiritual power: the base of spiritual power of non-greed, the base of spiritual power of non-hatred, the base of spiritual power of right mindfulness, and the base of spiritual power of right concentration. There are also four Dharmas, namely, the four noble families; namely, a bhikṣu is content with robes, not rejoicing in good ones, not grieving over bad ones, not defiled, not attached, knowing what to avoid, knowing the way out, diligently practicing in this Dharma without slacking, accomplishing the matter, without deficiency or diminution, and also able to teach others to accomplish this matter. This is called the first content and noble family. From the beginning until now, he has never been disturbed; the gods, Māra, Brahmā, śramaṇas, brāhmaṇas, gods, and worldly people cannot slander him; he is content with food, bedding, and medical supplies, and it is the same. There are also four Dharmas, namely, the four means of embracing: generosity, kind speech, benefiting others, and equal benefit. There are also four Dharmas, namely, the four limbs of the stream-enterer: a bhikṣu has unshakable faith in the Buddha, the Dharma, the Saṃgha, and the precepts. There are also four Dharmas, namely, the four kinds of realization: realizing the perception of form, realizing the cessation of bodily feelings, realizing the recollection of past lives, and realizing the knowledge of the exhaustion of taints. There are also four Dharmas, namely, the four paths: the slow path of suffering, the swift path of suffering, the slow path of pleasure, and the swift path of pleasure.

There are also four Dharmas, namely, the four noble truths: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering. There are also four Dharmas, namely, the four fruits of the śramaṇa: the fruit of the stream-enterer, the fruit of the once-returner, the fruit of the non-returner, and the fruit of arahantship. There are also four Dharmas, namely, the four abodes: the abode of truth, the abode of giving, the abode of wisdom, and the abode of cessation. There are also four Dharmas, namely, the four knowledges: knowledge of dharmas, knowledge of the unknown, knowledge of equality, and knowledge of others' minds. There are also four Dharmas, namely, the four kinds of eloquence: eloquence in dharmas, eloquence in meanings, eloquence in words, and eloquence in responses. There are also four Dharmas, namely, the four abodes of consciousness: consciousness abides in form, is based on form, and increases together with craving. The same is true for feeling, perception, and formations. There are also four Dharmas, namely, the four fetters: the fetter of desire, the fetter of existence, the fetter of views, and the fetter of ignorance. There are also four Dharmas, namely, the four unfettered: the unfettered of non-desire, the unfettered of non-existence, the unfettered of non-views, and the unfettered of non-ignorance.

There are also four Dharmas, namely, the four purities: purity of precepts, purity of mind, purity of views, and purity of crossing over doubts. There are also four Dharmas, namely, the four knowledges: knowing what is acceptable to accept, knowing what is acceptable to practice, knowing what is acceptable to enjoy, and knowing what is acceptable to abandon. There are also four Dharmas, namely, the four deportments: knowing what is acceptable to walk, knowing what is acceptable to stand, knowing what is acceptable to sit, and knowing what is acceptable to lie down. There are also four Dharmas, namely, the four contemplations: little contemplation, extensive contemplation, immeasurable contemplation, and non-existent contemplation. There are also four Dharmas, namely, the four kinds of discourse: definitive discourse, analytical discourse, interrogative discourse, and stopping discourse. There are also four Dharmas, namely, the four unhindered Dharmas of the Buddha; the Tathāgata's bodily conduct is pure, without any deficiency, and can be guarded by himself; his verbal conduct, mental conduct, and livelihood conduct are also the same. These are the true Dharma spoken by the Tathāgata. We should all compile it together to prevent disputes, so that the holy life may last long, benefiting many, and bringing peace to gods and humans.

Furthermore, bhikṣus! The Tathāgata speaks of five true Dharmas, namely, the five entrances: the eye and forms, the ear and sounds, the nose and smells, the tongue and tastes, and the body and tangibles. There are also five Dharmas, namely, the five aggregates of grasping: the aggregate of form, the aggregates of feeling, perception, formations, and consciousness. There are also five Dharmas, namely, 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. There are also five Dharmas, namely, the five lower fetters: the fetter of the view of a self, the fetter of adherence to precepts and practices, the fetter of doubt, the fetter of sensual desire, and the fetter of ill-will. There are also five Dharmas, namely, the five higher fetters: desire for form, desire for the formless, ignorance, pride, and restlessness. There are also five Dharmas, namely, the five faculties: the faculty of faith, the faculty of effort, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. There are also five Dharmas, namely, the five powers: the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom.

There are also five Dharmas, namely, the five branches of extinction: first, a bhikṣu has faith in the Buddha, the Tathāgata, the Arhat, the Perfectly Enlightened One, endowed with the ten titles. Second, a bhikṣu is free from illness and always at ease. Third, being straightforward without flattery, one can thus be shown the path to nirvāṇa by the Tathāgata. Fourth, one should concentrate one's mind, not letting it be distracted, and remember what one has recited without forgetting. Fifth, one should be good at observing the arising and ceasing of dharmas, and end the root of suffering through the practices of the noble ones. There are also five Dharmas, namely, the five kinds of speech: untimely speech, empty speech, meaningless speech, false speech, and uncompassionate speech. There are also five Dharmas, namely, the five kinds of good speech: timely speech, truthful speech, meaningful speech, harmonious speech, and compassionate speech. There are also five Dharmas, namely, the five kinds of hatred: hatred towards dwelling places, hatred towards benefactors, hatred towards material gain, hatred towards form, and hatred towards the Dharma.

There are also five Dharmas, namely, the five kinds of liberation: first, the thought of the impurity of the body; second, the thought of the impurity of food; third, the thought of the impermanence of all conditioned things; fourth, the thought of the unsatisfactoriness of the entire world; fifth, the thought of death. There are also five Dharmas, namely, the five realms of liberation: first, a bhikṣu is not fond of, does not move towards, and does not associate with desires, but only thinks of liberation, delights in seclusion, and diligently associates with it, with a mind that is pliant and liberated from desires. The defilements and fetters that arise from desires are also completely abandoned and extinguished, and one attains liberation. This is called the liberation from desires. The liberation from anger, jealousy, form, and the view of a self is also like this.

There are also five Dharmas, namely, the five kinds of joyful liberation: if a bhikṣu diligently practices without slacking off, delights in secluded places, and single-mindedly contemplates, he can attain understanding where there was none, attain exhaustion where there was not, and attain peace where there was not. What are the five? Here, a bhikṣu hears the Dharma taught by the Tathāgata, or by a Brahma-practitioner, or by an elder. He contemplates, observes, and analyzes the meaning of the Dharma, and his mind is filled with joy. Having attained joy, he attains the love of the Dharma. Having attained the love of the Dharma, his body and mind are at peace. Having attained peace of body and mind, he attains concentration. Having attained concentration, he attains true knowledge and insight. This is the first liberation. Here, a bhikṣu, having attained joy from hearing the Dharma, also rejoices in upholding and reciting it, also rejoices in teaching it to others, also rejoices in contemplating and analyzing it, and also rejoices in attaining concentration in the Dharma. There are also five Dharmas, namely, the five kinds of people: those who attain parinirvāṇa in the middle, those who attain parinirvāṇa upon birth, those who attain parinirvāṇa without practice, those who attain parinirvāṇa with practice, and those who ascend to Akaniṣṭha. Bhikṣus! This is the true Dharma taught by the Tathāgata. You should all gather together to prevent disputes, so that the holy life may endure for a long time, benefiting many, bringing peace to gods and humans.

Again, bhikṣus! The Tathāgata has spoken of six right Dharmas, namely, the six internal sense bases: the eye sense base, ear sense base, nose sense base, tongue sense base, body sense base, and mind sense base. There are also six Dharmas, namely, the six external sense bases: the form sense base, sound sense base, smell sense base, taste sense base, touch sense base, and dharma sense base. There are also six Dharmas, namely, the six sense bases of consciousness: the sense base of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. There are also six Dharmas, namely, the six sense bases of contact: the sense base of eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact. There are also six Dharmas, namely, the six sense bases of feeling: the sense base of eye feeling, ear feeling, nose feeling, tongue feeling, body feeling, and mind feeling. There are also six Dharmas, namely, the six sense bases of perception: perception of form, perception of sound, perception of smell, perception of taste, perception of touch, and perception of dharmas. There are also six Dharmas, namely, the six sense bases of intention: intention towards form, intention towards sound, intention towards smell, intention towards taste, intention towards touch, and intention towards dharmas. There are also six Dharmas, namely, the six sense bases of craving: craving for form, craving for sound, craving for smell, craving for taste, craving for touch, and craving for dharmas. There are also six Dharmas, namely, the six bases of dispute: if a bhikṣu is prone to anger and does not let go, does not respect the Tathāgata, does not respect the Dharma, does not respect the Saṃgha, has holes and leaks in his precepts, is defiled and impure, is prone to disputes in the assembly, is disliked by people, disturbs the pure assembly, and brings no peace to gods and humans. Bhikṣus! You should all observe yourselves internally. If there is anger and disturbance like that, you should gather together the assembly and widely employ means to uproot the basis of dispute. You should also single-mindedly observe yourselves. If the resentment has already been extinguished, you should further employ means to stop the mind and prevent it from arising again. Bhikṣus! The same is true for those who are stubborn and do not listen, stingy and jealous, deceitful and false, who follow their own views, wrongly accept and do not let go, are deluded by wrong views, and are together with extreme views. There are also six Dharmas, namely, the six elements: the earth element, fire element, water element, wind element, space element, and consciousness element. There

There are also six Dharmas, namely, the six essential elements: if a bhikṣu says, 'I cultivate loving-kindness, but anger arises again,' other bhikṣus should say to him, 'Do not say that! Do not slander the Tathāgata! The Tathāgata does not say that one who cultivates the liberation of loving-kindness will give rise to the thought of anger again. There is no such thing. The Buddha says that one can attain loving-kindness only after eliminating anger.' If a bhikṣu says, 'I practice the liberation of compassion, but give rise to a jealous mind; I practice the liberation of joy, but give rise to a distressed mind; I practice the liberation of equanimity, but give rise to a mind of attachment and aversion; I practice the practice of selflessness, but give rise to a doubting mind; I practice the practice of non-conceptuality, but give rise to many confused thoughts,' it is also like this. There are also six Dharmas, namely, the six unsurpassed: unsurpassed view, unsurpassed hearing, unsurpassed material gain, unsurpassed precepts, unsurpassed respect, and unsurpassed recollection. There are also six Dharmas, namely, the six kinds of mindfulness: mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṃgha, mindfulness of precepts, mindfulness of giving, and mindfulness of the heavens. This is the true Dharma taught by the Tathāgata. You should all gather together to prevent disputes, so that the holy life may endure for a long time, benefiting many, bringing peace to gods and humans.

Bhikṣus! The Tathāgata has spoken of seven right Dharmas, namely, the seven unwholesome Dharmas: lack of faith, lack of shame, lack of conscience, little learning, laziness, forgetfulness, and lack of wisdom. There are also seven Dharmas, namely, the seven wholesome Dharmas: having faith, having shame, having conscience, much learning, diligence, memory, and much wisdom. There are also seven Dharmas, namely, 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 sentient beings with various bodies but one perception, such as the Brahmakāyika gods when they first arise, this is the second abode of consciousness; there are sentient beings with one body and various perceptions, such as the Brahmapurohita gods, this is the third abode of consciousness; there are sentient beings with one body and one perception, such as the Mahābrahmā gods, this is the fourth abode of consciousness; there are sentient beings abiding in the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness.

There are also seven Dharmas, namely, the seven diligent Dharmas: first, a bhikṣu is diligent in precepts; second, diligent in eliminating desire; third, diligent in destroying wrong views; fourth, diligent in learning; fifth, diligent in diligence; sixth, diligent in right mindfulness; seventh, diligent in meditation. There are also seven Dharmas, namely, the seven thoughts: the thought of impurity, the thought of impurity in food, the thought of the impermanence of all worldly things, the thought of non-thought, the thought of impermanence, the thought of suffering in impermanence, and the thought of selflessness in suffering. There are also seven Dharmas, namely, the seven complete samādhis: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. There are also seven Dharmas, namely, the seven factors of enlightenment: the factor of enlightenment of mindfulness, the factor of enlightenment of the Dharma, the factor of enlightenment of diligence, the factor of enlightenment of joy, the factor of enlightenment of tranquility, the factor of enlightenment of concentration, and the factor of enlightenment of equanimity. This is the true Dharma taught by the Tathāgata. You should all gather together to prevent disputes, so that the holy life may endure for a long time, benefiting many, bringing peace to gods and humans.

Bhikṣus! The Tathāgata has spoken of eight right Dharmas, namely, the eight worldly dharmas: gain, loss, slander, praise, fame, disgrace, suffering, and happiness. There are also eight Dharmas, namely, the eight liberations: observing forms with form, the first liberation; internally without form, observing external forms, the second liberation; the liberation of purity, the third liberation; transcending form, extinguishing desire, abiding in the liberation of the space element, the fourth liberation; transcending the space element, abiding in the liberation of the consciousness element, the fifth liberation; transcending the consciousness element, abiding in the liberation of the non-discrimination element, the sixth liberation; transcending the non-discrimination element, abiding in the liberation of the neither discrimination nor non-discrimination element, the seventh liberation; transcending the neither discrimination nor non-discrimination element, abiding in the liberation of the cessation of discrimination and feeling, the eighth liberation. There are also eight Dharmas, namely, the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. There are also eight Dharmas, namely, the eight persons: one who is on the path to stream-entry, a stream-enterer, one who is on the path to once-returning, a once-returner, one who is on the path to non-returning, a non-returner, one who is on the path to arahantship, and an arhat. This is the true Dharma taught by the Tathāgata. You should all gather together to prevent disputes, so that the holy life may endure for a long time, benefiting many, bringing peace to gods and humans.

Bhikṣus! The Tathāgata has spoken of nine right Dharmas, namely, the nine abodes of sentient beings: there are sentient beings with various bodies and various perceptions, such as humans and gods, this is the first abode of sentient beings; there are sentient beings with various bodies but one perception, such as the Brahmakāyika gods when they first arise, this is the second abode of sentient beings; there are sentient beings with one body and various perceptions, such as the Brahmapurohita gods, this is the third abode of sentient beings; there are sentient beings with one body and one perception, such as the Mahābrahmā gods, this is the fourth abode of sentient beings; there are sentient beings without thought or perception, such as the Ābhāsvara gods, this is the fifth abode of sentient beings; there are sentient beings abiding in the space element, this is the sixth abode of sentient beings; there are sentient beings abiding in the consciousness element, this is the seventh abode of sentient beings; there are sentient beings abiding in the non-discrimination element, this is the eighth abode of sentient beings; there are sentient beings abiding in the neither discrimination nor non-discrimination element, this is the ninth abode of sentient beings. This is the true Dharma taught by the Tathāgata. You should all gather together to prevent disputes, so that the holy life may endure for a long time, benefiting many, bringing peace to gods and humans.

Bhikṣus! The Tathāgata has spoken of ten right Dharmas, namely, the ten qualities of the non-learner: non-learner right view, right thought, right speech, right action, right livelihood, right mindfulness, right effort, right concentration, right knowledge, and right liberation. This is the true Dharma taught by the Tathāgata. You should all gather together to prevent disputes, so that the holy life may endure for a long time, benefiting many, bringing peace to gods and humans.

At that time, the World-Honored One approved of what Śāriputra had said. The bhikṣus, having heard what Śāriputra had said, rejoiced and practiced accordingly.