長阿含經

8. THE SANDHANA SUTRA

Thus have I heard:

At one time, the Buddha was dwelling in the Saptaparni Cave on Mount Vihara, near the city of Rajagriha, together with a community of one thousand two hundred and fifty great bhikkhus.

At that time, in the city of Rajagriha, there was a householder named Sandhana who delighted in going out. Every day he would leave the city and go to the Blessed One. One day, he observed the sun’s shadow and thought to himself: “It is not yet the proper time to visit the Buddha. At this hour, the Buddha is still absorbed in meditation in his quiet chamber, and the bhikkhus are likewise engaged in serene contemplation. I shall go to the park of the female brahmin Udumbarika and wait until the proper time; then I shall go to the Buddha to pay homage and respectfully visit the bhikkhus.”

At that time, in the female brahmin’s park, there was a brahmin named Nigrodha who had gathered there with five hundred disciples. Speaking loudly, they spent the entire day discussing only frivolous matters that obstructed the Path. They discussed affairs of state; weapons and warfare; peace and alliances among nations; ministers and common people; chariots, parks, and forests; beds and seats, clothing, food and drink, and women; mountains and seas, turtles and soft-shelled turtles. Thus they passed the whole day discussing only such matters as obstruct the Path.

When that brahmin saw the householder Sandhana approaching from afar, he immediately ordered:

“All of you, be quiet. Why is that? A disciple of the ascetic Gautama is approaching from outside. Among the white-robed disciples of the ascetic Gautama, he is one of the elders. He will surely come here. All of you, remain silent.”

The brahmins all fell silent. The householder Sandhana went to the brahmin, exchanged greetings with him, sat to one side, and said:

“My teacher, the Blessed One, always delights in seclusion and tranquility and does not delight in clamor. He is unlike you and your disciples, who enjoy sitting amid a crowd and discoursing in loud voices, yet speak only useless words that obstruct the Path.”

The brahmin replied:

“Does the ascetic Gautama ever converse with others? How could people know that the ascetic possesses great wisdom? Your teacher always delights in remote places. He is like a blind ox grazing on grass, content only with whatever lies before it. Your teacher Gautama is the same: because he clings to his own solitary views, he delights in uninhabited places. If your teacher came here, we would call him a blind ox. The ascetic Gautama often claims to possess great wisdom, but I would need only one question to confound him and reduce him to silence. It would be like a tortoise drawing its entire body into its shell and thinking itself secure; yet I would need only one arrow to leave it nowhere to hide.”

At that time, the Blessed One was in his quiet chamber. With his divine ear, he heard this conversation between the brahmin and the householder. He then left the Saptaparni Cave and went to the park of the female brahmin Udumbarika.

When the brahmin saw the Buddha approaching from afar, he told his disciples:

“Remain silent. The ascetic Gautama is coming here. Do not rise to welcome him, respectfully pay homage to him, or invite him to sit. Merely leave a place for him to sit. Once he is seated, ask him: ‘Ascetic Gautama, what teachings have you always given your disciples so that they may dwell securely, abide in serene concentration, and cultivate the pure life?’”

When the Blessed One entered the park, the brahmin involuntarily rose, went forward to welcome him, and said:

“Come here, Gautama. Come here, ascetic. It has been a long time since we last met. What brings you here today? Please be seated here in front.”

The Blessed One then sat down, smiled pleasantly, and thought to himself: These foolish people cannot govern themselves. Although they had previously agreed upon commands among themselves, in the end they could not fully keep them. This was because the Buddha’s spiritual power naturally caused their malicious thoughts to vanish.

The householder Sandhana bowed at the Buddha’s feet and then sat to one side.

The brahmin Nigrodha exchanged greetings with the Buddha, also sat to one side, and addressed him:

“Ascetic Gautama, what teachings have you always given your disciples that enable them to dwell peacefully in serene concentration and cultivate the pure life?”

The Buddha said:

“Enough, brahmin. My Dharma is profound and vast. The teachings that I have always given my disciples so that they may dwell peacefully and cultivate the pure life are not matters that you could comprehend.”

The Buddha then said further to the brahmin:

“Even concerning the path practiced by your teacher and your teacher’s disciples—whether it is pure or impure—I can explain it all.”

At that time, the brahmin’s five hundred disciples all exclaimed to one another: “The ascetic Gautama truly possesses great majesty and great spiritual power! When others question him about his doctrine, he instead expounds their own doctrine back to them!” The brahmin addressed the Buddha:

“Excellent, Gautama! Please explain the distinctions to us.”

The Buddha told the brahmin:

“Brahmin, listen carefully, listen carefully. I shall explain.”

The brahmin replied:

“I shall be delighted to listen.”

The Buddha said:

“All your practices are base and inferior. They include removing one’s clothing and going naked, or covering oneself with one’s hands; refusing food placed in a jar; refusing food placed in a basin; refusing food offered between two walls; refusing food offered between two people; refusing food offered between two knives; refusing food offered between two basins; refusing food from a household eating together; refusing food from a house where there is a pregnant woman; refusing food from a house where a dog is seen standing at the door; refusing food from a house where there are many flies; refusing invitations to meals; refusing food from anyone who says that they knew of one’s coming beforehand; not eating fish; not eating meat; not drinking liquor; not eating from two bowls;

taking one meal and swallowing only once, or up to seven mouthfuls; accepting additional food but no more than seven additional portions; eating one meal each day, or one meal every two, three, four, five, six, or seven days; eating only vegetables; eating only wild grain; drinking only rice-water; eating only sesame; eating only brown rice; eating cow dung; eating deer dung; eating roots, branches, leaves, fruits, or seeds; eating only fallen fruit; wearing a cloak; wearing garments of kusa grass; wearing tree bark; wrapping the body in grass; wearing deerskin; letting the hair grow; wearing a woven hair garment; wearing clothes discarded at charnel grounds; always keeping one’s arms raised; not sitting upon beds or seats; always squatting; shaving the head but leaving the beard;

lying upon thorns; lying upon gourds and fruits; lying naked upon cow dung; bathing three times by day; or bathing three times by night.

In short, these are innumerable forms of hardship by which the body is tormented. Nigrodha, what do you think? Should the practice of such austerities be called a pure teaching?”

Nigrodha replied:

“That teaching is pure, not impure.”

The Buddha said:

“You call it pure. From within what you consider pure, I shall point out its defilements for you to see.”

Nigrodha said: “Excellent, Gautama! Please speak; I shall listen.”

The Buddha said:

“While practicing austerities, those people constantly entertain this thought: ‘By doing this, I shall receive offerings, reverence, and homage from everyone.’ This is a defilement. When an ascetic receives offerings, he becomes intoxicated by them, clings tightly to them, remains attached and cannot let go, neither understanding detachment nor knowing the way of escape. This is a defilement.

Whenever that ascetic sees someone approaching, he sits in meditation with the others; but when no one is present, he lies or sits as he pleases. This is a defilement. If that ascetic hears another person expound the true meaning, he refuses to acknowledge it.

This is a defilement. If someone directly questions that ascetic, he begrudges the answer and refuses to reply. This is a defilement.

Whenever that ascetic sees someone making offerings to a śramaṇa or brahmin, he rebukes and obstructs them. This is a defilement. If that ascetic sees a śramaṇa or brahmin eating something capable of reproducing, he immediately goes and censures him.

This is a defilement. When that ascetic has impure food, he refuses to share it with others and greedily eats it alone; he does not perceive his own faults and does not know the path of escape. This is a defilement.

That ascetic praises himself and disparages others. This is a defilement. That ascetic kills, steals, engages in sexual misconduct, speaks divisively, speaks harshly, lies, speaks frivolously, is greedy and envious, and holds inverted wrong views.

This is a defilement. That ascetic is lazy and heedless, does not practice meditation, and has no wisdom, being no different from a beast. This is a defilement.

That ascetic is haughty, arrogant, conceited, and possessed of overweening conceit. This is a defilement. That ascetic lacks faith and integrity, does not repay kindness, does not observe the pure precepts, is neither diligent nor willing to heed admonition, and constantly associates with bad friends, ceaselessly committing evil deeds.

This is a defilement. That ascetic harbors much anger, delights in deceit, relies upon his own understanding, searches for the merits and faults of others, and constantly clings to wrong views and extreme views. This is a defilement.

Nigrodha, what do you think? Can austerities practiced in this way be called pure?”

Nigrodha replied:

“They are impure, not pure.”

The Buddha said, “Now, from within your defiled practices, I shall point out the pure and undefiled portion so that you may understand.”

The brahmin said, “Please explain it.”

The Buddha said:

“If those who practice austerities do not entertain the thought, ‘By practicing in this way, I shall receive offerings, reverence, and homage,’ their ascetic practice is undefiled. If an ascetic receives offerings without becoming attached to them, understands detachment, and clearly knows the path of escape, his ascetic practice is undefiled. If an ascetic regularly devotes himself to seated meditation and does not alter his conduct according to whether anyone is present, his ascetic practice is pure.

If an ascetic hears someone expound the true meaning and joyfully accepts it with faith, his ascetic practice is pure. If an ascetic is directly questioned and joyfully replies, his ascetic practice is pure. Whenever an ascetic sees someone making offerings to a śramaṇa or brahmin, if he rejoices on their behalf rather than rebuking or obstructing them, his ascetic practice is pure.

If an ascetic sees a śramaṇa or brahmin eating something capable of reproducing and does not go and censure him, his ascetic practice is pure. If an ascetic encounters impure food without begrudging it, encounters pure food without becoming intoxicated by it, examines his own faults, and knows the way of escape, his ascetic practice is pure. If an ascetic neither praises himself nor disparages others, his ascetic practice is pure.

If an ascetic does not kill, steal, engage in sexual misconduct, speak divisively, speak harshly, lie, speak frivolously, act greedily, harbor envy, or hold wrong views, his ascetic practice is pure. If an ascetic is diligent and unremitting, delights in practicing meditative concentration, extensively cultivates wisdom, and is not ignorant like a beast, his ascetic practice is pure. If an ascetic is neither haughty, arrogant, nor self-important, his ascetic practice is pure.

If an ascetic possesses faith and integrity, cultivates the practice of repaying kindness, observes the pure precepts, diligently studies and inquires, constantly associates with virtuous friends, and continually accumulates goodness, his ascetic practice is pure. If an ascetic harbors no anger, is neither deceitful nor reliant upon his own knowledge, does not seek out the faults of others, and clings neither to wrong views nor to extreme views, his ascetic practice is pure.

Brahmin, what do you think? May ascetic practice such as this be called pure and undefiled?”

Nigrodha replied:

“Indeed it may. It truly is pure and undefiled ascetic practice.”

The brahmin then asked the Buddha:

“When austerity has reached this degree, may it yet be called foremost and firmly established?”

The Buddha said:

“Not yet! This is merely the outer bark of austerity.”

Nigrodha said:

“May the Buddha please reveal its core?”

The Buddha said:

“Listen attentively, and I shall explain it to you.”

The brahmin said:

“Yes, Blessed One. I wish to hear it.”

The Buddha said:

“Brahmin! An ascetic neither kills himself nor instructs others to kill; neither steals himself nor instructs others to steal; neither engages in sexual misconduct himself nor instructs others to engage in sexual misconduct; neither lies himself nor instructs others to lie. He pervades one direction with a mind of loving-kindness, and likewise all the other directions. His loving-kindness is vast, impartial, and immeasurable, pervading the entire world without the slightest hostility or resentment. He similarly pervades the world with compassion, sympathetic joy, and equanimity. This is the ascetic practice that belongs to the core.”

The brahmin said to the Buddha:

“Please teach me the meaning of firmly established austerity.”

The Buddha said:

“Brahmin, listen attentively, listen attentively, and I shall explain it to you.”

The brahmin replied:

“Yes, Blessed One. I wish to hear it.”

The Buddha said:

“Brahmin, an ascetic not only refrains from killing himself but also teaches others not to kill; not only refrains from stealing himself but also teaches others not to steal; not only refrains from sexual misconduct himself but also teaches others not to engage in sexual misconduct; not only refrains from lying himself but also teaches others not to lie. He pervades one direction with a mind of loving-kindness, and likewise all the other directions.

His loving-kindness is vast, impartial, and immeasurable, pervading the entire world without the slightest hostility or resentment. He similarly pervades the world with compassion, sympathetic joy, and equanimity. That ascetic can also know the events of innumerable former kalpas—whether one lifetime, two lifetimes, or as many as innumerable lifetimes—and sees and knows the formation and destruction of realms and the succession of kalpas, both earlier and later.

He further sees and knows that he was once born into such-and-such a clan, bore such-and-such a name, consumed such-and-such food and drink, lived for such-and-such a span, and experienced such-and-such suffering and happiness; that he was born here from there and was born there from here. He remembers all such events from innumerable kalpas. This is called the brahmin’s firmly established and indestructible austerity.”

The brahmin said to the Buddha:

“What, then, is called the foremost austerity?”

The Buddha said:

“Brahmin, listen attentively, listen attentively, and I shall explain it to you.”

The brahmin replied:

“Yes, Blessed One. I wish to hear it.”

The Buddha said:

“Brahmin, there are ascetics who themselves refrain from killing and teach others to refrain from killing; who themselves refrain from stealing and teach others to refrain from stealing; who themselves refrain from sexual misconduct and teach others to refrain from sexual misconduct; who themselves refrain from false speech and teach others to refrain from false speech. Such a person pervades one direction with a mind of loving-kindness, and likewise the other directions. His loving-kindness is vast, all-encompassing, nondual, and immeasurable, free from resentment, pervading the entire world. His minds of compassion, sympathetic joy, and equanimity are likewise.

“That ascetic personally knows the events of countless past kalpas: one life, two lives, and so on through countless lives—the arising and destruction of realms and the beginning and end of kalpas—all of which he sees and knows completely. He further knows and sees for himself: ‘I was once born into such-and-such a clan, bore such-and-such a name, consumed such-and-such food and drink, had such-and-such a lifespan, and experienced such-and-such suffering and pleasure.

From here I was born there, and from there I was born here.’ Thus he recalls all the events of countless kalpas. With his purified divine eye, he observes sentient beings dying here and being born elsewhere, their appearances fair or ugly, their destinations good or bad, and how they fall according to their conduct; he sees and knows them all completely.

“He also knows that sentient beings who engage in unwholesome bodily conduct, unwholesome verbal conduct, and unwholesome mental conduct, who slander the noble ones and hold inverted wrong beliefs, will, upon the breakup of the body and the end of life, fall into the three evil realms. Or there are sentient beings who engage in wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct, who do not slander the noble ones and cultivate right faith; upon the breakup of the body and the end of life, they are born in the heavenly or human realms. With his purified divine eye, he sees and knows completely what conduct sentient beings have performed and where they are reborn. This is called the foremost and most excellent ascetic practice.”

The Buddha again said to the Brahmin:

“Brahmin, within this Dharma there is yet another, still more excellent Dharma that I regularly teach to the disciples. By relying upon that Dharma, they cultivate the holy life.”

Then the five hundred disciples of the Brahmin loudly said to one another:

“Only now do we see that the Blessed One is the Supreme One; our teacher cannot equal him.”

Then the householder Sandana said to the Brahmin:

“Earlier you said that if Gautama came, we would call him a blind ox. Now that the Blessed One has come, why do you not call him that? Earlier you said that a single statement would suffice to corner Gautama and render him silent. Like a tortoise drawing all its limbs into its shell and supposing itself secure, one arrow from me would leave him nowhere to hide. Why do you not now use a single statement to corner the Tathagata?”

The Buddha asked the Brahmin:

“Did you truly say those words?”

He replied, “Yes, sir.”

The Buddha said to the Brahmin:

“Have you not heard the elder Brahmins of former times say that all Buddhas, all Tathagatas, delight in dwelling in quiet mountain forests, just as I now delight in secluded places, unlike your way of delighting only in noisy gatherings and spending the entire day in useless conversation?”

The Brahmin said:

“I have heard that the Buddhas of the past delighted in secluded places and dwelt alone in mountain forests, just as the Blessed One does today. They were unlike us, who delight in noisy gatherings and speak of useless matters merely to pass the day.”

The Buddha said:

“Have you never reflected: ‘The ascetic Gautama can teach bodhi; he can discipline himself and can also discipline others; he can bring himself to tranquility and can also bring others to tranquility; he can cross to the other shore himself and can also ferry others to the other shore; he can liberate himself and can also cause others to attain liberation; he can himself enter nirvana and can also cause others to attain nirvana’?”

At that time, the Brahmin rose from his seat, bowed with his head and face at the Buddha’s feet, touched the Buddha’s feet with both hands, and, stating his own name, said:

“I am the Brahmin Nigrodha. I am the Brahmin Nigrodha. I now take refuge of my own accord and bow at the feet of the Blessed One.”

The Buddha said to the Brahmin:

“That is enough; cease now. So long as your mind is clear, that itself is homage.”

The Brahmin once again bowed at the Buddha’s feet and then sat to one side. The Buddha told the Brahmin:

“You will not say that the Buddha teaches the Dharma for the sake of material gain, will you? Do not give rise to such a thought. Whatever material gain there may be, I would give it all to you. The Dharma I teach is supremely subtle and wondrous, intended to eliminate the unwholesome and increase wholesome qualities.”

Then the Buddha again told the Brahmin:

“You will not say that the Buddha teaches the Dharma for the sake of fame, will you? That he teaches the Dharma to gain respect, to become foremost, to acquire followers, or to gather a large assembly? Do not give rise to such a thought. Those who now follow you shall remain your followers. The Dharma I teach is intended to eliminate the unwholesome and increase wholesome qualities.”

Then the Buddha again told the Brahmin:

“You will not say that the Buddha places you among those who are unwholesome and shrouded in darkness, will you? Do not think in this way. You should cast aside all unwholesome and dark states. For your sake, I teach the pure and wholesome Dharma.”

He further told the Brahmin:

“You will not think that the Buddha expels you from the community of wholesome qualities, from the pure and stainless community, will you? Do not think in this way. Remain within the community of wholesome qualities, the pure and stainless community, and diligently cultivate the path. For your sake, I teach the pure and wholesome community, the pure and stainless community, eliminating unwholesome conduct and increasing wholesome qualities.”

At that time, the five hundred disciples of the Brahmin composed their minds, directed their thoughts rightly, and listened to the Buddha teach the Dharma.

Seeing this, Mara Papiyan thought: “These five hundred disciples of the Brahmin are composing their minds, directing their thoughts rightly, and listening to the Buddha’s Dharma. Perhaps I should go and disrupt their minds.” The evil Mara then used his power to destroy the wholesome intentions of those five hundred disciples.

The Buddha told the householder Sandana:

“These five hundred disciples of the Brahmin had composed their minds, directed their thoughts rightly, and listened to me teach the Dharma. The heavenly Mara Papiyan has disrupted their intentions. I wish to return; come with me.”

The Buddha then took the householder Sandana’s right hand in his own and returned through the air.

After hearing what the Buddha had taught, the householder Sandana, the Brahmin Nigrodha, and the five hundred disciples rejoiced and respectfully practiced it.

9. THE DISCOURSE ON COLLECTIVE RECITATION

Thus have I heard:

At one time, the Buddha was traveling in the land of the Mallas with one thousand two hundred and fifty bhikkhus. Gradually they arrived at the city of Pava and stayed in Jatuka’s Mango Grove.

Then, on the fifteenth day, beneath the full moon, the Blessed One sat in an open space, surrounded before and behind by the bhikkhus. After teaching the Dharma at length throughout the night, the Blessed One said to Sariputra:

“Bhikkhus from the four directions have assembled here. They are all diligent and have put aside sleep. But my back aches, and I wish to rest for a while. You should now teach the Dharma to the bhikkhus.”

Sariputra replied:

“Certainly. I shall follow the noble instruction.”

The Blessed One folded his sanghati robe into four and lay down on his right side in the lion’s posture, placing one foot upon the other.

Then Sariputra said to the bhikkhus:

“Not long ago, Nigantha Nataputta died here in the city of Pava. His disciples have divided into two factions and constantly quarrel with one another, seeking out one another’s strengths and weaknesses, reviling one another, and disputing over right and wrong, saying: ‘I know this Dharma. You do not know this Dharma. You follow a wrong view. I follow the right view. Your speech is confused, without proper sequence, yet you consider what you say to be true. My proposition prevails; your proposition is defeated. I now preside over this debate. If you have anything you wish to ask, come and ask me.’

“Bhikkhus, at that time, all the people in the country who followed the Niganthas grew weary of their quarrelsome clamor. This was because that doctrine was not true and proper. Where a doctrine is not true and proper, there is no path of deliverance. It is like a stupa that has already collapsed and can collapse no further. That is not what the Fully Awakened One taught.

“Bhikkhus, only the unsurpassed and honored Dharma of our Buddha Shakyamuni is true and proper and can provide a path of deliverance. It is like a new stupa that can easily be adorned. For this is what the Fully Awakened One taught.

“Bhikkhus, today we must compile the Dharma and discipline to prevent disputes, so that the holy life may long endure for the benefit of the multitude and for the peace and happiness of devas and human beings.

“The Tathagata has taught one true Dharma: all sentient beings subsist on nutriment.

“The Tathagata has also taught one true Dharma: all sentient beings subsist through formations.

“This is the one Dharma taught by the Tathagata. Let us compile it together to prevent disputes, so that the holy life may long endure for the benefit of the multitude and for the peace and happiness of devas and human beings.

“Bhikkhus, the Tathagata has taught two true Dharmas: the first is name and the second is form.

“There are also two dharmas: the first is delusion and the second is craving.

“There are also two dharmas: the view of existence and the view of nonexistence.

“There are also two dharmas: lack of moral shame and lack of moral dread.

“There are also two dharmas: moral shame and moral dread.

“There are also two dharmas: the knowledge of exhaustion and the knowledge of non-arising.

“There are also two dharmas, two causes and two conditions from which sensual desire arises: first, a pure and exquisite form; second, unwise reflection.

“There are also two dharmas, two causes and two conditions from which anger arises: hostility and unwise reflection.

“There are also two dharmas, two causes and two conditions from which wrong view arises: hearing from others and wrong reflection.

“There are also two dharmas, two causes and two conditions from which right view arises: hearing from others and right reflection.

“There are also two dharmas, two causes and two conditions: the liberation of one in training and the liberation of one beyond training.

“There are also two dharmas, two causes and two conditions: the conditioned realm and the unconditioned realm.

“Bhikkhus, these are the twofold dharmas taught by the Tathagata. Let us compile them together to prevent disputes, so that the holy life may long endure for the benefit of the multitude and for the peace and happiness of devas and human beings.

“Bhikkhus, the Tathagata has taught three dharmas, namely the three unwholesome roots: greed, anger, and delusion.

“There are also three dharmas, namely the three wholesome roots: non-greed, non-anger, and non-delusion.

“There are also three dharmas, namely the three unwholesome actions: unwholesome bodily action, unwholesome verbal action, and unwholesome mental action.

“There are also three dharmas, namely the three unwholesome actions: unwholesome conduct of the body, unwholesome conduct of speech, and unwholesome conduct of the mind.

“Furthermore, there are three dharmas, namely the three evil courses of conduct: evil bodily conduct, evil verbal conduct, and evil mental conduct.

“There are also three dharmas, namely the three wholesome courses of conduct: wholesome bodily conduct, wholesome verbal conduct, and wholesome mental conduct.

“There are also three dharmas, namely the three unwholesome perceptions: the perception of sensual desire, the perception of anger, and the perception of harming.

“There are also three dharmas, namely the three wholesome perceptions: the perception of freedom from sensual desire, the perception of non-anger, and the perception of non-harming.

“There are also three dharmas, namely the three unwholesome intentions: sensual intention, angry intention, and harmful intention.

“There are also three dharmas, namely the three wholesome intentions: intention free from sensual desire, intention free from anger, and intention free from harming.

“There are also three kinds of meritorious karma: the karma of giving, the karma of impartiality, and the karma of contemplation.

“There are also three dharmas, namely the three feelings: pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling.

“There are also three dharmas, namely the three cravings: craving for sensual pleasures, craving for existence, and craving for nonexistence.

“There are also three dharmas, namely the three outflows: the outflow of sensual desire, the outflow of existence, and the outflow of ignorance.

“There are also three dharmas, namely the three fires: the fire of desire, the fire of anger, and the fire of delusion.

“There are also three dharmas, namely the three quests: the quest for sensual pleasure, the quest for existence, and the quest for the holy life.

“There are also three dharmas, namely the three prevailing influences: the prevailing influence of self, the prevailing influence of the world, and the prevailing influence of the Dharma.

“There are also three dharmas, namely the three realms: the realm of sensual desire, the realm of anger, and the realm of harming.

“There are also three dharmas, namely the three realms: the realm of renunciation, the realm of non-anger, and the realm of non-harming.

“There are also three dharmas, namely the three realms: the form realm, the formless realm, and the realm of cessation.

“There are also three dharmas, namely the three aggregates: the aggregate of morality, the aggregate of concentration, and the aggregate of wisdom.

“There are also three dharmas, namely the three higher trainings: higher morality, higher mind, and higher wisdom.

“There are also three dharmas, namely the three samadhis: the samadhi of emptiness, the samadhi of wishlessness, and the samadhi of signlessness.

“There are also three dharmas, namely the three characteristics: the characteristic of calm, the characteristic of diligent effort, and the characteristic of equanimity.

“There are also three dharmas, namely the three knowledges: the knowledge and realization of recollecting one’s former lives, the knowledge and realization of the divine eye, and the knowledge and realization of the exhaustion of the outflows.

“There are also three dharmas, namely the three transformations: transformation through supernormal powers, knowing the minds of others and teaching the Dharma according to their dispositions, and instruction.

“There are also three dharmas, namely the three fundamental modes of birth through desire: through manifest desire, beings are born among devas and humans; through the desire to create, beings are born among the Devas Who Delight in Creation; and through desire for the creations of others, beings are born among the Devas Who Exercise Power over Others’ Creations.

“There are also three dharmas, namely the three kinds of pleasant birth:

“1. Sentient beings naturally become accomplished and give rise to a joyful mind, as do the Brahma Devas of Streaming Radiance when they are first born.

“2. There are sentient beings who take mindfulness as their happiness and spontaneously exclaim, ‘Excellent!’ as do the Devas of Radiant Sound.

“3. There is the happiness attained through calm, as among the Devas of Universal Purity.

“There are also three dharmas, namely the three kinds of suffering: the suffering of desire, the suffering of formations, and the suffering of change.

“There are also three dharmas, namely the three faculties: the faculty of one who does not yet know and wishes to know, the faculty of knowing, and the faculty of one who has known.

“There are also three dharmas, namely the three paths: the path of the noble ones, the path to heaven, and the path to Brahma.

“There are also three dharmas, namely the three kinds of discovery: discovery through seeing, discovery through hearing, and discovery through doubt.

“There are also three dharmas, namely the three doctrines: ‘In the past there was such a matter’—such is a doctrine. ‘In the future there will be such a matter’—such is a doctrine. ‘At present there is such a matter’—such is a doctrine.

“There are also three dharmas, namely the three groups: the group fixed in rightness, the group fixed in wrongness, and the group not fixed.

“There are also three dharmas, namely the three kinds of distress: bodily distress, verbal distress, and mental distress.

“There are also three dharmas, namely the three kinds of elder: an elder by age, an elder by the Dharma, and an elder by accomplishment.

“There are also three dharmas, namely the three eyes: the fleshly eye, the divine eye, and the eye of wisdom.

“Bhikkhus, these are the threefold dharmas taught by the Tathagata. Let us compile them together to prevent disputes, so that the holy life may long endure for the benefit of the multitude and for the peace and happiness of devas and human beings.

“Bhikkhus, the Tathagata has taught four dharmas, namely the four evil verbal actions:

“1. False speech.

“2. Divisive speech.

“3. Harsh speech.

“4. Frivolous speech.

“There are also four dharmas, namely the four wholesome verbal actions:

“1. Speaking the truth.

“2. Speaking gently.

“3. Refraining from frivolous speech.

“4. Refraining from divisive speech.

“There are also four dharmas, namely the four ignoble statements:

“1. Having not seen, one says that one has seen.

“2. Having not heard, one says that one has heard.

“3. Having not sensed, one says that one has sensed.

“4. Having not known, one says that one knows.

“There are also four dharmas, namely the four noble statements:

“1. Having seen, one says that one has seen.

“2. Having heard, one says that one has heard.

“3. Having sensed, one says that one has sensed.

“4. Having known, one says that one knows.

“There are also four dharmas, namely the four nutriments:

“1. The nutriment of material food taken in morsels.

“2. The nutriment of contact.

“3. The nutriment of volition.

“4. The nutriment of consciousness.

“There are also four dharmas, namely the four kinds of experience:

“1. Painful conduct in the present that brings a painful result hereafter.

“2. Painful conduct in the present that brings a pleasant result hereafter.

“3. Pleasant conduct in the present that brings a painful result hereafter.

“4. Pleasant conduct in the present that brings a pleasant result hereafter.”

“Again, there are four dharmas, namely, the four kinds of grasping:

“1. Grasping at sensual desire.

“2. Grasping at a self.

“3. Grasping at precepts and practices.

“4. Grasping at views.

“Again, there are four dharmas, namely, the four bonds:

“1. The bodily bond of sensual craving.

“2. The bodily bond of anger.

“3. The bodily bond of precepts and practices.

“4. The bodily bond of the view of self.

“Again, there are four dharmas, namely, the four thorns:

“1. The thorn of sensual desire.

“2. The thorn of anger.

“3. The thorn of views.

“4. The thorn of conceit.

“Again, there are four dharmas, namely, the four modes of birth:

“1. Birth from an egg.

“2. Birth from a womb.

“3. Birth from moisture.

“4. Birth through transformation.

“Again, there are four dharmas, namely, the Four Foundations of Mindfulness:

“1. Here, a bhikkhu contemplates the body within the body, diligent and untiring, mindful and never forgetful, abandoning craving and sorrow concerning the world; he contemplates the body within external bodies, diligent and untiring, mindful and never forgetful, abandoning craving and sorrow concerning the world; he contemplates the body within both internal and external bodies, diligent and untiring, mindful and never forgetful, abandoning craving and sorrow concerning the world.

“2. Contemplation of feelings.

“3. Contemplation of mind.

“4. Contemplation of dharmas is likewise.

“Again, there are four dharmas, namely, the Four Right Efforts:

“1. Here, a bhikkhu employs skillful means so that unwholesome dharmas not yet arisen do not arise.

“2. He employs skillful means so that unwholesome dharmas already arisen are extinguished.

“3. He employs skillful means so that wholesome dharmas not yet arisen arise.

“4. He employs skillful means so that wholesome dharmas already arisen increase and develop.

“Again, there are four dharmas, namely, the Four Bases of Spiritual Power:

“1. Here, a bhikkhu cultivates concentration founded on aspiration and accompanied by the effort of abandonment, bringing it to fulfillment.

“2. Concentration founded on diligence.

“3. Concentration founded on mind.

“4. Concentration founded on contemplation is likewise.

“Again, there are four dharmas, namely, the Four Dhyanas:

“1. Here, a bhikkhu, having abandoned sensual desires and evil, unwholesome dharmas, with initial and sustained thought, enters the First Dhyana, in which joy and bliss born of seclusion arise.

“2. With the cessation of initial and sustained thought, inwardly serene and unified in mind, without initial or sustained thought, with joy and bliss born of concentration, he enters the Second Dhyana.

“3. Having departed from joy, he cultivates equanimity, advances in mindfulness, and personally experiences bodily bliss; possessing bliss, equanimity, and mindfulness, which the Noble Ones seek, he enters the Third Dhyana.

“4. Having abandoned the activities of pain and pleasure, with joy and sorrow previously extinguished, neither painful nor pleasant, and with equanimity and mindfulness purified, he enters the Fourth Dhyana.

“Again, there are four dharmas, namely, the Four Brahma Abodes: loving-kindness, compassion, sympathetic joy, and equanimity.

“Again, there are four dharmas, namely, the Four Formless Concentrations:

“1. Here, a bhikkhu completely transcends all perceptions of form; perceptions of aversion having previously ceased, and without attending to diverse perceptions, he contemplates the sphere of infinite space.

“2. Having relinquished the sphere of infinite space, he enters the sphere of infinite consciousness.

“3. Having relinquished the sphere of infinite consciousness, he enters the sphere of nothingness.

“4. Having relinquished the sphere of nothingness, he enters the sphere of neither perception nor non-perception.

“Again, there are four dharmas, namely, the four bases of Dharma: the base of non-craving, the base of non-anger, the base of right mindfulness, and the base of right concentration.

“Again, there are four dharmas, namely, the four noble lineages:

“1. Here, a bhikkhu is content with robes. Receiving fine robes, he does not rejoice; receiving poor robes, he does not grieve. He is neither defiled by nor attached to them, knows the prohibitions, and knows the path of liberation. In this Dharma, he is diligent and untiring. He fulfills this matter without deficiency or diminution and also teaches others to fulfill it. This is the first: contentment and abiding in the lineage transmitted by the Noble Ones, which from ancient times until now has never caused disturbance. No deva, Mara, Brahma, sramana, brahmin, god, or human can reproach it.

“2. Food.

“3. Bedding and seats.

“4. Medicines for treating illness: with all of these, he is likewise content.

“Again, there are four dharmas, namely, the four means of embracing others: generosity, loving speech, beneficial conduct, and cooperation.

“Again, there are four dharmas, namely, the four factors of stream-entry: a bhikkhu possesses unshakable faith in the Buddha, the Dharma, the Sangha, and the precepts.

“Again, there are four dharmas, namely, the four realizations through direct experience:

“1. Realization through direct experience by seeing form.

“2. Realization through direct experience by the dissolution of the body.

“3. Realization through direct experience by recollecting former lives.

“4. Realization through direct experience by knowing that the outflows have been completely extinguished.

“Again, there are four dharmas, namely, the four paths: the painful path with slow attainment, the painful path with swift attainment, the pleasant path with slow attainment, and the pleasant path with swift attainment.

“Again, there are 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 Leading Beyond Suffering.

“Again, there are four dharmas, namely, the four fruits of the sramana: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of arhatship.

“Again, there are four dharmas, namely, the four bases: the base of truth, the base of generosity, the base of wisdom, and the base of tranquility.

“Again, there are four dharmas, namely, the four kinds of knowledge: knowledge of Dharma, knowledge of the unknown, conventional knowledge, and knowledge of others’ minds.

“Again, there are four dharmas, namely, the four kinds of eloquence: eloquence concerning Dharma, eloquence concerning meaning, eloquence in language, and eloquence in responsive exposition.

“Again, there are four dharmas, namely, the four dwelling places of consciousness: form is a dwelling place of consciousness; conditioned by form, consciousness abides, and form and craving increase together. Feelings, perceptions, and formations are likewise in every respect.

“Again, there are four dharmas, namely, the four yokes: the yoke of sensual desire, the yoke of existence, the yoke of views, and the yoke of ignorance.

“Again, there are four dharmas, namely, the four freedoms from yokes: freedom from the yoke of sensual desire, freedom from the yoke of existence, freedom from the yoke of views, and freedom from the yoke of ignorance.

“Again, there are four dharmas, namely, the four purifications: purification of precepts, purification of mind, purification of view, and purification through overcoming doubt.

“Furthermore, there are four dharmas, namely, the four things to be known: knowing what should be accepted as something to accept, knowing what should be practiced as something to practice, knowing what should be delighted in as something to delight in, and knowing what should be relinquished as something to relinquish.

“Again, there are four dharmas, namely, the four deportments: when one should walk, one knows that one is walking; when one should stand, one knows that one is standing; when one should sit, one knows that one is sitting; and when one should lie down, one knows that one is lying down.

“Again, there are four dharmas, namely, the four kinds of contemplation: limited contemplation, extensive contemplation, immeasurable contemplation, and contemplation of nothing at all.

“Again, there are four dharmas, namely, the four ways of answering questions: a definitive answer, an analytical answer, an answer by counter-questioning, and setting the question aside.

“Again, there are four, namely, the four dharmas of the Buddha that require no guarding:

“1. The Tathagata’s bodily conduct is pure, without deficiency or leakage; it can guard itself.

“2. His verbal conduct is pure.

“3. His mental conduct is pure.

“4. His conduct of livelihood is pure in the same way.

“Bhikkhus, these are the four dharmas taught by the Tathagata. Let us recite and compile them together to prevent disputes, so that the holy life may long endure, benefiting the multitude and bringing peace and happiness to devas and humans.

“The Tathagata taught five true dharmas, namely, the five entrances: the eye and forms; the ear and sounds; the nose and odors; the tongue and flavors; and the body and tangible objects.

“Again, there are five dharmas, namely, the five aggregates subject to clinging: the form aggregate subject to clinging, and the feeling, perception, formation, and consciousness aggregates subject to clinging.

“Again, there are five dharmas, namely, the five hindrances: the hindrance of sensual desire, the hindrance of anger, the hindrance of sloth and torpor, the hindrance of restlessness, and the hindrance of doubt.

“Again, there are five dharmas, namely, the five lower fetters: view of self, attachment to precepts and practices, doubt, sensual craving, and anger.

“Again, there are five dharmas, namely, the five higher fetters: craving for form, craving for the formless, ignorance, conceit, and restlessness and remorse.

“Again, there are five dharmas, namely, the five faculties: faith, diligence, mindfulness, concentration, and wisdom.

“Again, there are five dharmas, namely, the five powers: faith, diligence, mindfulness, concentration, and wisdom.

“Again, there are five dharmas, namely, the five factors leading to complete cessation:

“1. A bhikkhu has faith in the Buddha, the Tathagata, the Worthy One, the Perfectly Enlightened One, accomplished in the ten epithets.

“2. A bhikkhu is free from illness, and his body is always at ease.

“3. He is upright and without deceit or flattery. Being thus, the Tathagata reveals to him the path leading to nirvana.

“4. He concentrates his mind and does not allow it to become scattered or confused. Whatever he has previously recited and studied, he remembers without forgetting.

“5. He skillfully contemplates the arising and cessation of all dharmas through the practice of the Noble Ones, thereby completely extinguishing the root of suffering.

“Again, there are five dharmas, namely, five kinds of improper speech: speaking at an improper time, speaking falsely, speaking what is meaningless, speaking empty words, and speaking without a mind of loving-kindness.

“Again, there are five dharmas, namely, five kinds of wholesome speech: speaking at the proper time, speaking truthfully, speaking meaningfully, speaking harmonious words, and speaking with a mind of loving-kindness.”

“Again, there are five dharmas, namely, the five kinds of jealousy: jealousy regarding dwelling places, jealousy regarding donors, jealousy regarding material gains, jealousy regarding physical beauty, and jealousy regarding the Dharma.

“Again, there are five dharmas, namely, the five perceptions leading toward liberation: the perception of the impurity of the body, the perception of the impurity of food, the perception of the impermanence of all formations, the perception that nothing in the entire world is delightful, and the perception of death.

“Again, there are five dharmas, namely, the five elements of emancipation:

“1. A bhikshu takes no delight in sensual desire, is not moved by it, and does not draw near to it, but is mindful only of emancipation. He delights in seclusion, draws near to it without indolence, and his mind becomes pliant, emancipated, and free from sensual desire. He also completely ends the outflows and fetters that arise due to sensual desire; abandoning, separating from, extinguishing, and eliminating them, he attains liberation. This is called emancipation from sensual desire.

“2. Emancipation from anger.

“3. Emancipation from jealousy.

“4. Emancipation from form.

“5. Emancipation from the view of a self is likewise.

“Again, there are five dharmas, namely, the five entrances to joyful liberation. If a bhikshu is diligent and not indolent, delights in secluded places, and applies himself single-mindedly, then, if not yet liberated, he attains liberation, and if not yet secure, he attains security. What are the five?

“1. Here, a bhikshu hears the Tathagata teach the Dharma, or hears a fellow practitioner of the holy life teach the Dharma, or hears a teacher or elder teach the Dharma. He reflects upon, contemplates, analyzes, and distinguishes the meaning of the Dharma, and his mind attains joy. Having attained joy, he develops love for the Dharma. Having developed love for the Dharma, his body and mind become tranquil. When his body and mind are tranquil, he attains meditative concentration. Having attained meditative concentration, he gains vision in accordance with reality. This is the first basis of liberation.

“2. Here, a bhikshu rejoices after hearing the Dharma.

“3. He also rejoices when receiving, retaining, reading, and reciting it.

“4. He also rejoices when teaching it to others.

“5. He also rejoices when reflecting upon and discerning it; in this way, he attains concentration in the Dharma.

“Again, there are five dharmas, namely, five kinds of persons: one who attains parinirvana in the intermediate state, one who attains parinirvana upon rebirth, one who attains parinirvana without exertion, one who attains parinirvana with exertion, and one who proceeds upstream to the ultimate realm of form.

“Bhikshus, these are the five true Dharmas taught by the Tathagata. Let us recite them together to prevent disputes, so that the holy life may long endure for the benefit of the multitude and for the peace and happiness of devas and human beings.

“Furthermore, bhikshus, the Tathagata teaches six true Dharmas, namely, the six internal ayatanas: eye, ear, nose, tongue, body, and mind.

“Again, there are six dharmas, namely, the six external ayatanas: forms, sounds, odors, tastes, tangible objects, and mental objects.

“Again, there are six dharmas, namely, the six classes of consciousness: the class of eye-consciousness, the class of ear-consciousness, the class of nose-consciousness, the class of tongue-consciousness, the class of body-consciousness, and the class of mind-consciousness.

“Furthermore, there are six dharmas, namely, the six classes of contact: the class of eye-contact, the class of ear-contact, the class of nose-contact, the class of tongue-contact, the class of body-contact, and the class of mind-contact.

“Again, there are six dharmas, namely, the six classes of feeling: the class of feeling born of the eye, the class of feeling born of the ear, the class of feeling born of the nose, the class of feeling born of the tongue, the class of feeling born of the body, and the class of feeling born of the mind.

“Again, there are six dharmas, namely, the six classes of perception: the classes of perceptions of forms, sounds, odors, tastes, tangible objects, and mental objects.

“Again, there are six dharmas, namely, the six classes of volition: the classes of volitions regarding forms, sounds, odors, tastes, tangible objects, and mental objects.

“Again, there are six dharmas, namely, the six classes of craving: the classes of craving for forms, sounds, odors, tastes, tangible objects, and mental objects.

“Again, there are six dharmas, namely, the six roots of contention:

“1. If a bhikshu delights in anger and does not abandon it, does not revere the Tathagata, does not revere the Dharma, does not revere the Sangha, and is flawed and corrupt in his observance of the precepts, defiled and impure, then within the assembly he delights in provoking disputes, so that everyone becomes hostile, and contention and turmoil arise, causing devas and human beings to be ill at ease. Bhikshus, you should examine yourselves inwardly.

If anger such as that which causes turmoil is present, assemble the harmonious community, extensively employ skillful means, and completely uproot that source of contention. You should also remain intently mindful and examine yourselves. If resentment has already been extinguished, apply further means to restrain the mind so that it does not arise again.

“2. Bhikshus who are obstinate and refuse to listen.

“3. Stinginess and jealousy.

“4. Cunning, deceit, and falsehood.

“5. Clinging to one’s own views and refusing to relinquish them.

“6. Misapprehending wrong views and extreme views is likewise.

“Again, there are six dharmas, namely, the six dhatus: the earth dhatu, fire dhatu, water dhatu, wind dhatu, space dhatu, and consciousness dhatu.

“Again, there are six dharmas, namely, the six spheres of observation: the eye observes forms, the ear sounds, the nose odors, the tongue tastes, the body tangible objects, and the mind mental objects.

“Again, there are six dharmas, namely, the six elements of emancipation:

“1. If a bhikshu says, ‘I cultivate loving-kindness, yet anger arises in my mind,’ the other bhikshus should tell him, ‘Do not speak in this way. Do not slander the Tathagata. The Tathagata did not say this. That one who cultivates liberation through loving-kindness could give rise to perceptions of anger is impossible. The Buddha taught that only after eliminating anger does one attain loving-kindness.’

“2. If a bhikshu says, ‘I practice liberation through compassion, yet jealousy arises in my mind.’

“3. He practices liberation through sympathetic joy, yet distress arises in his mind.

“4. He practices liberation through equanimity, yet affection and aversion arise in his mind.

“5. He practices selflessness, yet doubt arises in his mind.

“6. He practices non-perception, yet confused perceptions arise in his mind; these cases are likewise.

“Again, there are six dharmas, namely, the six unsurpassed qualities: unsurpassed vision, unsurpassed learning, unsurpassed material gain, unsurpassed morality, unsurpassed reverence, and unsurpassed recollection.

“Again, there are six dharmas, namely, the six recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, and recollection of devas.

“Bhikshus, these are the six Dharmas taught by the Tathagata. Let us recite them together to prevent disputes, so that the holy life may long endure for the benefit of the multitude and for the peace and happiness of devas and human beings.

“Bhikshus, the Tathagata teaches seven true Dharmas, namely, the seven unwholesome qualities: lack of faith, lack of moral shame, lack of moral dread, little learning, indolence, forgetfulness, and ignorance.

“Again, there are seven dharmas, namely, the seven true qualities: faith, moral shame, moral dread, extensive learning, diligence, retention, and great wisdom.

“Again, there are seven dharmas, namely, the seven stations of consciousness:

“1. There are beings whose bodies differ and whose perceptions differ, namely, devas and human beings. This is the first station of consciousness.

“2. There are beings whose bodies differ but whose perception is the same, namely, the devas of Brahma’s Radiance when they are first reborn there. This is the second station of consciousness.

“3. There are beings whose bodies are the same but whose perceptions differ, namely, the devas of Radiant Sound. This is the third station of consciousness.

“4. There are beings whose bodies are the same and whose perception is the same, namely, the devas of Universal Purity. This is the fourth station of consciousness.

“5. There are beings who dwell in the sphere of infinite space.

“6. They dwell in the sphere of infinite consciousness.

“7. They dwell in the sphere of nothingness.

“Again, there are seven dharmas, namely, the seven kinds of diligent effort:

“1. A bhikshu diligently practices morality.

“2. He diligently eliminates sensual desire.

“3. He diligently destroys wrong views.

“4. He diligently pursues extensive learning.

“5. He diligently cultivates vigorous effort.

“6. He diligently cultivates right mindfulness.

“7. He diligently cultivates meditative concentration.

“Again, there are seven dharmas, namely, the seven perceptions: the perception of the impurity of the body, the perception of the impurity of food, the perception that nothing in the entire world is desirable, the perception of death, the perception of impermanence, the perception that what is impermanent is suffering, and the perception that what is suffering is not-self.

“Again, there are seven dharmas, namely, the seven requisites for the attainment of samadhi: right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness.

“Again, there are seven dharmas, namely, the seven factors of awakening: the awakening factor of mindfulness, the awakening factor of investigation of dharmas, the awakening factor of diligent effort, the awakening factor of joy, the awakening factor of tranquility, the awakening factor of concentration, and the awakening factor of wisdom and equanimity.”

“Bhikkhus, these are the seven teachings expounded by the Tathagata. Let us recite them together to prevent disputes, so that the holy life may long endure, for the benefit of the many and for the peace and happiness of devas and human beings.

“Bhikkhus, the Tathagata teaches eight true principles, namely, the eight worldly conditions: gain, loss, honor, disgrace, praise, blame, pleasure, and pain.

“There are also eight teachings, namely, the eight liberations:

“1. One possessed of form contemplates forms and is liberated.

“2. Not perceiving forms internally, one contemplates external forms and is liberated.

“3. The liberation through purity.

“4. Having completely transcended perceptions of form and extinguished perceptions of aversion, one abides in the liberation of the sphere of infinite space.

“5. Having transcended the sphere of infinite space, one abides in the liberation of the sphere of infinite space.

“6. Having transcended the sphere of infinite consciousness, one abides in the liberation of the sphere of nothingness.

“7. Having transcended the sphere of nothingness, one abides in the liberation of the sphere of neither perception nor non-perception.

“8. Having transcended the sphere of neither perception nor non-perception, one abides in the liberation of the attainment of cessation.

“There are also eight teachings, namely, the Noble Eightfold Path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“There are also eight teachings, namely, the eight noble persons: one practicing toward the fruit of stream-entry and one who has attained the fruit of stream-entry; one practicing toward the fruit of once-returning and one who has attained the fruit of once-returning; one practicing toward the fruit of non-returning and one who has attained the fruit of non-returning; one practicing toward the fruit of arhatship and one who has attained the fruit of arhatship.

“Bhikkhus, these are the eight teachings expounded by the Tathagata. Let us recite them together to prevent disputes, so that the holy life may long endure, for the benefit of the many and for the peace and happiness of devas and human beings.

“Bhikkhus, the Tathagata teaches nine true principles, namely, the nine abodes of sentient beings:

“1. There are sentient beings whose bodies are diverse and whose perceptions are diverse, namely, devas and human beings. This is the first abode of sentient beings.

“2. There are also sentient beings whose bodies are diverse but whose perceptions are alike, namely, the devas of the Brahma Radiance Heaven when they are first born there. This is the second abode of sentient beings.

“3. There are also sentient beings whose bodies are alike but whose perceptions are diverse, namely, the devas of the Radiant Sound Heaven. This is the third abode of sentient beings.

“4. There are also sentient beings whose bodies and perceptions are alike, namely, the devas of the Heaven of Universal Purity. This is the fourth abode of sentient beings.

“5. There are also sentient beings who have neither perception nor awareness, namely, the devas of the Heaven of Non-Perception. This is the fifth abode of sentient beings.

“6. There are also sentient beings who abide in the sphere of infinite space. This is the sixth abode of sentient beings.

“7. There are also sentient beings who abide in the sphere of infinite consciousness. This is the seventh abode of sentient beings.

“8. There are also sentient beings who abide in the sphere of nothingness. This is the eighth abode of sentient beings.

“9. There are also sentient beings who abide in the sphere of neither perception nor non-perception. This is the ninth abode of sentient beings.

“Bhikkhus, these are the nine teachings expounded by the Tathagata. Let us recite them together to prevent disputes, so that the holy life may long endure, for the benefit of the many and for the peace and happiness of devas and human beings.

“Bhikkhus, the Tathagata teaches ten true principles, namely, the ten qualities of one beyond training: the right view of one beyond training, the right thought of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right mindfulness of one beyond training, the right effort of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, and the right liberation of one beyond training.

“Bhikkhus, these are the ten teachings expounded by the Tathagata. Let us recite them together to prevent disputes, so that the holy life may long endure, for the benefit of the many and for the peace and happiness of devas and human beings.”

The Blessed One then approved what Sariputra had said. Having heard Sariputra’s words, the bhikkhus rejoiced and respectfully put them into practice.