Sūtra on the Great Collection of Dharma Teachings 1.9

1.9

爾時，尊者舍利子，知是事已，即自思念：「如來大師，宴臥未久，不應以是因緣而白世尊。」作是念已，告諸苾芻言：「汝等當知，異處有諸外道尼乾陀惹提子等，於聲聞苾芻，而生輕謗，欲作破壞，欲興鬪諍，出非法語，種種毀呰，彼作是言：『我所知法，諸聲聞人，不能了知，彼所有法，我如實知，邪行是汝，正行是我，有利益是我，無利益是汝，汝所說法，前言縱是，後言即非，後言或是，前言還非，而不能作大師子吼說法利益。』諸苾芻！彼尼乾陀惹提子等，欲興廣大鬪諍因緣，發如是等毀呰語時，各各相視，面目慘惡，復作是言：『諸聲聞苾芻，色相威儀，而不寂靜，不能離貪，未得解脫，不能見法，不能善知彼出離道，不能證彼所向聖果，彼所習法，非正等正覺所說。』發如是等毀呰語言，興鬪諍事。諸苾芻！汝今當知，我等諸聲聞大眾，皆是離塵清淨心者，現證諸法，善能了知諸出離道，各各已得所證聖果。我等聲聞，所修習法，一一皆是如來大師、應供、正等正覺，親所宣說，一一真實而無虛妄。諸苾芻！當知佛所宣說，謂契經、祇夜、記別、伽陀、本事、本生、緣起、方廣、希法，如是等法，佛悲愍心，廣為眾生，如理宣說而令眾生，如說修習，行諸梵行，利益安樂天人世間。

At that time, the Venerable Śāriputra, having learned of this matter, thought to himself, 'The Tathāgata, the Great Master, has only just lain down to rest; I should not address the Bhagavat on account of this matter.' Having thought this, he addressed the bhikṣus, saying: "You should know, in another place there are the tīrthikas, Nirgrantha Jñātiputra and others, who have given rise to disparagement and slander against the śrāvaka bhikṣus, desiring to cause dissension, desiring to stir up disputes, uttering unrighteous words, and speaking various revilements. They say such words as: 'The doctrine that I know, the śrāvakas cannot understand. Whatever doctrine they have, I know in truth. The wrong practice is yours; the right practice is mine. The beneficial one is me; the unbeneficial one is you. In the doctrine you preach, even if the former statement is correct, the latter statement is wrong; if the latter statement is perhaps correct, the former statement is again wrong; and you are incapable of roaring the great lion's roar and expounding the Dharma for benefit.' Bhikṣus! When those, Nirgrantha Jñātiputra and others, desiring to stir up great causes of dispute, uttered such reviling words, they looked at one another with harsh and fierce faces, and furthermore made this statement: 'The appearance, demeanor, and deportment of the śrāvaka bhikṣus are not tranquil; they cannot become free from desire; they have not attained liberation; they cannot see the Dharma; they cannot well understand that path of departure; they cannot realize that noble fruit toward which they aspire; the doctrine they practice was not spoken by a samyaksambuddha.' Uttering such reviling words, they stirred up disputes. Bhikṣus! You should know now that our great assembly of śrāvakas are all of minds pure and free from defilement, directly realizing the teachings, well able to understand all paths of departure, and each having already attained the realized noble fruit. The doctrines that we śrāvakas practice are each and every one personally expounded by the Tathāgata, the Great Master, the Arhat, the Samyaksambuddha, each and every one true and without falsehood. Bhikṣus! You should know that what the Buddha expounded refers to sūtra, geya, vyākaraṇa, gāthā, itivṛttaka, jātaka, nidāna, vaipulya, and adbhutadharma. Such dharmas as these the Buddha, with a compassionate mind, has expounded extensively for sentient beings according to reason, causing sentient beings to practice according to what was taught, to engage in all the practices of the brahmacarya, and to bring benefit, peace, and happiness to the world of gods and humans."