Sūtra on the Great Collection of Dharma Teachings 2: 佛說大集法門經卷下

Translated upon imperial order by Dānapāla, Court Gentleman for Court Service, Acting Minister of the Court of Imperial Entertainments, Master of Dharma Transmission, Recipient of the Purple, Official from the Western Regions.

"Furthermore, O bhikṣus, you should know that five upādānaskandhas were spoken by the Buddha: the upādānaskandha of form, the upādānaskandha of feeling, the upādānaskandha of perception, the upādānaskandha of formations, and the upādānaskandha of consciousness.

"Furthermore, five sensual pleasures were spoken by the Buddha: the eye seeing forms, the mind delighting in and desiring them, grasping and clinging to the sense-data of forms with a mind of desiring pleasure; and likewise with the ear hearing sounds, the nose smelling odors, the tongue tasting flavors, and the body experiencing tangible objects.

"Furthermore, five hindrances were spoken by the Buddha: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sleep, the hindrance of remorse, and the hindrance of doubt.

"Furthermore, five fetters belonging to the portion of kleśas were spoken by the Buddha: the fetter of sensual desire, the fetter of ill will, the fetter of the view of a real personality, the fetter of attachment to rules and rituals, and the fetter of doubt.

"Furthermore, five kinds of avarice were spoken by the Buddha: avarice regarding food and drink, avarice regarding good deeds, avarice regarding gain and offerings, avarice regarding bodily appearance, and avarice regarding the Dharma.

"Furthermore, five feeling-faculties were spoken by the Buddha: the faculty of pleasant feeling, the faculty of painful feeling, the faculty of joyful feeling, the faculty of sorrowful feeling, and the faculty of equanimous feeling.

"Furthermore, five superior faculties were spoken by the Buddha: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.

"Furthermore, five powers were spoken by the Buddha: the power of faith, the power of energy, the power of mindfulness, the power of concentration, and the power of wisdom.

"Furthermore, five powers of training were spoken by the Buddha: the training power of faith, the training power of energy, the training power of mindfulness, the training power of concentration, and the training power of wisdom.

"Furthermore, five elements of departure were spoken by the Buddha: There is a bhikṣu of broad learning who is unable to see suffering; his mind accepts it and has not yet become free from desire. Following sensual objects, he gives rise to desire, neither receding nor sinking, yet unable to attain liberation. With this as a condition, he is later able to contemplate all sensual objects and give rise to a mind detached from desire; the mind of desire recedes and sinks, he loves liberation, skillfully engages in right practice, and attains liberation of mind. When the liberated mind arises, he is able to keep far away from incongruent dharmas and abide with a desireless mind. For this reason, with desire as condition, the āsrava-free is produced. There is a bhikṣu of broad learning who is unable to see suffering; his mind accepts it and has not yet become free from ill will. Toward adverse objects, he gives rise to ill will, neither receding nor sinking, yet unable to attain liberation. With this as a condition, he is later able to contemplate adverse objects and give rise to a mind free from ill will; the mind of ill will recedes and sinks, he loves liberation, skillfully engages in right practice, and attains liberation of mind. When the liberated mind arises, he is able to keep far away from incongruent dharmas and abide with a mind free from ill will. For this reason, with ill will as condition, the āsrava-free is produced. There is a bhikṣu of broad learning who is unable to see suffering; his mind accepts it and has not yet become free from malice. Toward disagreeable objects, he gives rise to malice, neither receding nor sinking, yet unable to attain liberation. With this as a condition, he is later able to contemplate disagreeable objects and give rise to a mind free from malice; the mind of malice recedes and sinks, he loves liberation, skillfully engages in right practice, and attains liberation of mind. When the liberated mind arises, he is able to keep far away from incongruent dharmas and abide with a mind free from malice. For this reason, with malice as condition, the āsrava-free is produced. There is a bhikṣu of broad learning who is unable to see suffering; his mind accepts it and has not yet become free from material forms. Toward objects of form, he gives rise to a mind clinging to form, neither receding nor sinking, yet unable to attain liberation. With this as a condition, he is later able to contemplate those objects of form and give rise to a mind detached from form; the mind [attached to] form recedes and sinks, he loves liberation, skillfully engages in right practice, and attains liberation of mind. When the liberated mind arises, he is able to keep far away from incongruent dharmas and abide with a mind detached from form. For this reason, with form as condition, the āsrava-free is produced. There is a bhikṣu of broad learning who is unable to see suffering; clinging to the existent body, he has not yet departed from bodily marks, and toward the existent body he gives rise to the conception of true existence, neither receding nor sinking, yet unable to attain liberation. With this as a condition, he is later able to contemplate that the existent body is subject to cessation, giving rise to the conception of bodily cessation; the clinging mind recedes and sinks, he loves liberation, skillfully engages in right practice, and attains liberation of mind. When the liberated mind arises, he is able to keep far away from incongruent dharmas and abide in the conception of bodily cessation. For this reason, with the existent body as condition, the āsrava-free is produced. These are called the five elements of departure.

"Furthermore, five bases of liberation were spoken by the Buddha: There is a bhikṣu who stays close to, serves, honors, respects, and without brief pause cultivates the brahmacarya with a Dharma master, obtaining benefit through staying close and serving. When he hears the master expound the true Dharma, joy arises in his mind, and he forms the thought of venerating the Dharma. Though that mind has arisen, he is not yet able to extensively hear, retain, and remember it; yet within it, he can know a single dharma. Along with knowing a single dharma, he understands a single meaning. If he did not understand its meaning, he could not produce a joyful mind toward the Dharma; therefore, understanding its meaning, gladness arises in his mind. Because his mind is joyful, his body attains pliancy; due to bodily pliancy, he is associated with pleasant feeling; due to pleasant feeling, his mind abides in samāhita. Abiding in that mind, he can know in accord with reality and contemplate in accord with reality. Because he contemplates in accord with reality, he becomes free from defilement and lust, attaining the knowledge of liberation. When the knowledge of liberation arises, he attains: 'My births are exhausted, the brahmacarya is established, what was to be done is done, and there is no receiving of further existence.' There is a bhikṣu who stays close to, serves, honors, respects, and without brief pause cultivates the brahmacarya with a Dharma master; through staying close and serving, he hears the Dharma. In accord with what he hears, joy arises in his mind, and he forms the thought of venerating the Dharma. Upon that mind arising, he is able to extensively hear, retain, and remember within it. Along with knowing the dharmas, he understands the meanings. If he did not understand the meanings, he could not produce a joyful mind toward the Dharma; therefore, understanding the meanings, gladness arises in his mind. Because of the joyful mind, his body attains pliancy; due to bodily pliancy, he is associated with pleasant feeling; due to pleasant feeling, his mind abides in samāhita. Abiding in that mind, he can know in accord with reality and contemplate in accord with reality. Because he contemplates in accord with reality, he becomes free from defilement and lust, attaining the knowledge of liberation. When the knowledge of liberation arises, he attains: 'My births are exhausted, the brahmacarya is established, what was to be done is done, and there is no receiving of further existence.' There is a bhikṣu who stays close to, serves, honors, respects, and without brief pause cultivates the brahmacarya with a Dharma master; through staying close and serving, he hears the Dharma. In accord with what he hears, joy arises in his mind, and he forms the thought of venerating the Dharma. Upon that mind arising, he is able to extensively hear, retain, and remember, and furthermore to understand each and every meaning in accord with reality and extensively explain and expound them for others. If he did not understand the meanings, he could not produce a joyful mind toward the Dharma; therefore, understanding the meanings, gladness arises in his mind. Because his mind is joyful, his body attains pliancy; due to bodily pliancy, he is associated with pleasant feeling; through pleasant feeling, his mind abides in samāhita. Abiding in that mind, he can know in accord with reality and contemplate in accord with reality. Because he contemplates in accord with reality, he becomes free from defilement and lust, attaining the knowledge of liberation. When the knowledge of liberation arises, he attains: 'My births are exhausted, the brahmacarya is established, what was to be done is done, and there is no receiving of further existence.' There is a bhikṣu who stays close to, serves, honors, respects, and without brief pause cultivates the brahmacarya with a Dharma master; through staying close and serving, he hears the Dharma. In accord with what he hears, joy arises in his mind, and he forms the thought of venerating the Dharma. Upon that mind arising, he is able to extensively hear, retain, and remember, and furthermore his mind abides on a single object, neither receding nor sinking; toward the Dharma he has heard, applying investigation and examination, he gives rise to right wisdom. Following investigation and examination, he knows each of the dharmas; knowing the dharmas, he understands the meanings and extensively explains and expounds them for others. If he did not understand the meanings, he could not produce a joyful mind toward the Dharma; therefore, understanding the meanings, gladness arises in his mind. Because his mind is joyful, his body attains pliancy; due to bodily pliancy, he is associated with pleasant feeling; through pleasant feeling, his mind abides in samāhita. Abiding in that mind, he can know in accord with reality and contemplate in accord with reality. Because he contemplates in accord with reality, he becomes free from defilement and lust, attaining the knowledge of liberation. When the knowledge of liberation arises, he attains: 'My births are exhausted, the brahmacarya is established, what was to be done is done, and there is no receiving of further existence.' There is a bhikṣu who stays close to, serves, honors, respects, and without brief pause cultivates the brahmacarya with a Dharma master; through staying close and serving, he hears the Dharma. In accord with what he hears, joy arises in his mind, and he forms the thought of venerating the Dharma. Upon that mind arising, he is able to extensively hear, retain, and remember; his mind abides on a single object, neither receding nor sinking; toward the Dharma he has heard, applying investigation and examination, he gives rise to right wisdom. Having done so, he is further able to abide well and collect his mind within that distinct doorway to samādhi; whichever mind he abides in becomes ever more superior, so that he knows each of the dharmas; knowing the dharmas, he understands the meanings and extensively explains and expounds them for others. If he did not understand the meanings, he could not produce a joyful mind toward the Dharma; therefore, understanding the meanings, gladness arises in his mind. Because his mind is joyful, his body attains pliancy; due to bodily pliancy, he is associated with pleasant feeling; through pleasant feeling, his mind abides in samāhita. Abiding in that mind, he can know in accord with reality and contemplate in accord with reality. Because he contemplates in accord with reality, he becomes free from defilement and lust, attaining the knowledge of liberation. When the knowledge of liberation arises, he attains: 'My births are exhausted, the brahmacarya is established, what was to be done is done, and there is no receiving of further existence.' These are called the five bases of liberation.

"Furthermore, five destinies were spoken by the Buddha: hell, hungry ghosts, animals, humans, and devas."

"Furthermore, the five pure abodes were taught by the Buddha: Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha.

"Furthermore, the five types of persons entering [nirvāṇa] were taught by the Buddha: one who enters [nirvāṇa] in-between, one who enters upon being born, one who enters with exertion, one who enters without exertion, and one who flows upstream to enter [nirvāṇa]. These are called the five types of persons entering [nirvāṇa]. Out of a mind of compassion, the Buddha extensively and properly expounded such dharmas as these for sentient beings, causing them to cultivate them as taught, practice the brahmacarya, and bring benefit, peace, and happiness to the world of devas and humans.

"Furthermore, the six internal sense bases were taught by the Buddha: the eye sense base, ear sense base, nose sense base, tongue sense base, body sense base, and mind sense base.

"Furthermore, the six external sense bases were taught by the Buddha: the visible form sense base, sound sense base, odor sense base, taste sense base, tactile object sense base, and mental phenomena sense base.

"Furthermore, the six consciousnesses were taught by the Buddha: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.

"Furthermore, the six contacts were taught by the Buddha: eye contact, ear contact, nose contact, tongue contact, body contact, and mind contact.

"Furthermore, the six feelings were taught by the Buddha: feelings arisen with eye contact as condition, feelings arisen with ear contact as condition, feelings arisen with nose contact as condition, feelings arisen with tongue contact as condition, feelings arisen with body contact as condition, and feelings arisen with mind contact as condition.

"Furthermore, the six perceptions were taught by the Buddha: perception of visible forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, and perception of mental phenomena.

"Furthermore, the six cravings were taught by the Buddha: craving for visible forms, craving for sounds, craving for odors, craving for tastes, craving for tactile objects, and craving for mental phenomena.

"Furthermore, the six pleasant bases were taught by the Buddha: seeing agreeable visible forms is a pleasant base; hearing agreeable sounds is a pleasant base; smelling agreeable odors is a pleasant base; experiencing agreeable tastes is a pleasant base; sensing agreeable tactile objects is a pleasant base; distinguishing wholesome mental phenomena is a pleasant base.

"Furthermore, the six unpleasant bases were taught by the Buddha: seeing disagreeable visible forms is an unpleasant base; hearing disagreeable sounds is an unpleasant base; smelling disagreeable odors is an unpleasant base; experiencing disagreeable tastes is an unpleasant base; sensing disagreeable tactile objects is an unpleasant base; distinguishing unwholesome mental phenomena is an unpleasant base.

"Furthermore, the six equanimous behaviors were taught by the Buddha: practicing regarding the sight of visible forms is the base of equanimity toward visible forms; practicing regarding the hearing of sounds is the base of equanimity toward sounds; practicing regarding the smelling of odors is the base of equanimity toward odors; practicing regarding the experiencing of tastes is the base of equanimity toward tastes; practicing regarding the sensing of tactile objects is the base of equanimity toward tactile objects; practicing regarding the cognition of mental phenomena is the base of equanimity toward mental phenomena.

"Furthermore, the six recollections were taught by the Buddha: recollection of the Buddha, recollection of the Dharma, recollection of the Saṅgha, recollection of morality, recollection of giving, and recollection of the devas.

"Furthermore, the six practices were taught by the Buddha: the practice of seeing, the practice of hearing, the practice of benefiting, the practice of training, the practice of distinguishing, and the practice of recollecting.

"Furthermore, the six dharmas that lead away from defilement were taught by the Buddha: There is a bhikṣu who presently abides in practicing loving-kindness through bodily action, such that all the brahmacarya he has cultivated from the beginning is firm and indestructible. There is a bhikṣu who presently abides in practicing loving-kindness through vocal action, such that all the brahmacarya he has cultivated from the beginning is firm and indestructible. There is a bhikṣu who presently abides in practicing loving-kindness through mental action, such that all the brahmacarya he has cultivated from the beginning is firm and indestructible. There is a bhikṣu who receives gains according to the Dharma and begs for food according to the Dharma, eating whatever he obtains according to the Dharma, maintaining his own practice and staying far away from what is contrary to the Dharma, such that all the brahmacarya he has cultivated from the beginning is firm and indestructible. There is a bhikṣu who cultivates the practice of pure morality, unbroken and flawless, free of all faults, increasing the power of the wholesome, endowed with moral conduct in all his actions, such that all the brahmacarya he has cultivated from the beginning is firm and indestructible. There is a bhikṣu who does not cling to the view of self-existence, forms the idea of departure, seeks the complete ending of suffering, does not abide in any views in all his actions, such that all the brahmacarya he has cultivated from the beginning is firm and indestructible. These are called the six dharmas that lead away from defilement.

"Furthermore, the six roots of dispute were taught by the Buddha: There is a type of pudgala who personally delights in wrongdoing, also delights in associating with wrongdoers, and constantly desires that others love and respect him. There is a type of pudgala who personally delights in wrongdoing, also delights in associating with wrongdoers, constantly desires that others love and respect him, and furthermore does not revere the Buddha, does not revere the Dharma, and is incapable of contemplating the Dharma. There is a type of pudgala who personally delights in wrongdoing, also delights in associating with wrongdoers, constantly desires that others love and respect him, and furthermore delights in disputing with the Saṅgha. There is a type of pudgala who possesses deceit, hypocrisy, stinginess, envy, concealment, and other secondary afflictions, as well as the view of self-existence, wrong view, view of extremes, and clinging to views, being unable to distance himself from them. There is a type of pudgala who possesses the view of self-existence and the like, gives rise to inverted minds, and furthermore does not revere the Buddha, does not revere the Dharma, and is incapable of contemplating the Dharma. There is a type of pudgala who possesses the view of self-existence and the like, gives rise to inverted minds, and furthermore constantly delights in disputing with the Saṅgha. These are called the six roots of dispute.

"Furthermore, the six elements of departure through antidotes were taught by the Buddha: There is a bhikṣu who speaks thus: 'I cultivate the contemplation of liberation through a mind of loving-kindness; in whatever I do, I know it as it truly is, arousing vigor as the antidote of loving-kindness, so that I am able to completely exhaust any mind of ill will. It is because of this contemplation of liberation through a mind of loving-kindness that there is no place for any mind of ill will to be accommodated.' He only contemplates that mind of loving-kindness present before him, and therefore no mind of ill will arises therein. Why is that? Because that mind of loving-kindness is the cause of departure. There is a bhikṣu who speaks thus: 'I cultivate the contemplation of liberation through a mind of compassion; in whatever I do, I know it as it truly is, arousing vigor as the antidote of compassion, so that I am able to completely exhaust any mind of cruelty. It is because of this contemplation of liberation through a mind of compassion that there is no place for any mind of cruelty to be accommodated.' He only contemplates that mind of compassion present before him, and therefore no mind of cruelty arises therein. Why is that? Because that mind of compassion is the cause of departure. There is a bhikṣu who speaks thus: 'I cultivate the contemplation of liberation through a mind of sympathetic joy; in whatever I do, I know it as it truly is, arousing vigor as the antidote of sympathetic joy, so that I am able to completely exhaust any mind of discontent. It is because of this contemplation of liberation through a mind of sympathetic joy that there is no place for any mind of discontent to be accommodated.' He only contemplates that mind of sympathetic joy present before him, and therefore no mind of discontent arises therein. Why is that? Because that mind of sympathetic joy is the cause of departure. There is a bhikṣu who speaks thus: 'I cultivate the contemplation of liberation through a mind of equanimity; in whatever I do, I know it as it truly is, arousing vigor as the antidote of equanimity, so that I am able to completely exhaust any mind of sensual craving. It is because of this contemplation of liberation through a mind of equanimity that there is no place for any mind of sensual craving to be accommodated.' He only contemplates that mind of equanimity present before him, and therefore no mind of sensual craving arises therein. Why is that? Because that mind of equanimity is the cause of departure. There is a bhikṣu who speaks thus: 'I cultivate the contemplation of liberation through a signless mind; in whatever I do, I know it as it truly is, arousing vigor as the antidote of a signless mind, so that I am able to completely exhaust any mind that apprehends signs. It is because of this contemplation of liberation through a signless mind that there is no place for any mind that apprehends signs to be accommodated.' He only contemplates that signless mind present before him, and therefore no mind that apprehends signs arises therein. Why is that? Because that signless mind is the cause of departure. There is a bhikṣu who speaks thus: 'I cultivate resolute practice, using the resolute Dharma as an antidote, so that I am able to completely exhaust any mind of doubt. It is because of this resolute practice that there is no place for any mind of doubt to be accommodated.' He only contemplates that resolute mind present before him, and therefore no mind of doubt arises therein. Why is that? Because that resolute mind is the cause of departure. These are called the six elements of departure through antidotes. Out of a mind of compassion, the Buddha extensively and properly expounded such dharmas as these for sentient beings, causing them to cultivate them as taught, practice the brahmacarya, and bring benefit, peace, and happiness to the world of devas and humans.

"Furthermore, the seven factors of awakening were taught by the Buddha: the factor of awakening of mindfulness, the factor of awakening of discrimination of dharmas, the factor of awakening of vigor, the factor of awakening of joy, the factor of awakening of pliancy, the factor of awakening of samādhi, and the factor of awakening of equanimity.

"Furthermore, the seven conditions of samādhi were taught by the Buddha: right contemplation, right intention, right speech, right action, right livelihood, right effort, and right mindfulness.

"Furthermore, the seven perceptions of liberating practice were taught by the Buddha: the perception of impurity, the perception of death, the perception of revulsion toward food, the perception of non-delight in all worlds, the perception of impermanence, the perception of suffering in impermanence, and the perception of the boundlessness of suffering.

"Furthermore, the seven powers were taught by the Buddha: the power of faith, the power of mindfulness, the power of fearlessness, the power of vigor, the power of patience, the power of samādhi, and the power of wisdom.

"Furthermore, the seven types of pudgalas were taught by the Buddha: one liberated in mind, one liberated in both ways, one liberated by wisdom, a bodily witness, one liberated by faith, a Dharma-follower, and a faith-follower.

"Furthermore, the seven stations of consciousness were taught by the Buddha: [sentient beings of] diverse bodies and diverse perceptions, namely the humans and devas of the desire realm, are a station of consciousness; [sentient beings of] diverse bodies and one perception, namely the devas of the first dhyāna, are a station of consciousness; [sentient beings of] one body and diverse perceptions, namely the devas of the second dhyāna, are a station of consciousness; [sentient beings of] one body and one perception, namely the devas of the third dhyāna, are a station of consciousness; the devas of the ākāśānantyāyatana are a station of consciousness; the devas of the vijñānānantyāyatana are a station of consciousness; and the devas of the ākiñcanyāyatana are a station of consciousness. These are called the seven stations of consciousness. Out of a mind of compassion, the Buddha extensively and properly expounded such dharmas as these for sentient beings, causing them to cultivate them as taught, practice the brahmacarya, and bring benefit, peace, and happiness to the world of devas and humans.

"Furthermore, the eight liberations were taught by the Buddha: the liberation of one possessing visible form internally contemplating external visible forms; the liberation of one without internal perception of visible form contemplating external visible forms; fully dwelling in the pure liberation; the liberation of the ākāśānantyāyatana; the liberation of the vijñānānantyāyatana; the liberation of the ākiñcanyāyatana; the liberation of the naivasaṃjñānāsaṃjñāyatana; and the liberation of the cessation of perception and feeling.

"Furthermore, the eight bases of mastery were spoken by the Buddha: internally perceiving forms, one contemplates limited external forms; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally perceiving forms, one contemplates boundless external forms; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally not perceiving forms, one contemplates limited external forms; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally not perceiving forms, one contemplates boundless external forms; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally not perceiving forms, one contemplates blue external forms, namely contemplating them like an umā flower and like blue cloth; between both kinds of blue, they are completely blue in manifestation, blue in appearance, and blue in radiance, vast and pure; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally not perceiving forms, one contemplates yellow external forms, namely contemplating them like a kṛṣṇāgara flower and like yellow cloth; between both kinds of yellow, they are completely yellow in manifestation, yellow in appearance, and yellow in radiance, vast and pure; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally not perceiving forms, one contemplates red external forms, namely contemplating them like a bandhujīvaka flower and like red cloth; between both kinds of red, they are completely red in manifestation, red in appearance, and red in radiance, vast and pure; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. Internally not perceiving forms, one contemplates white external forms, namely contemplating them like a white flower and like white cloth; between both kinds of white, they are completely white in manifestation, white in appearance, and white in radiance, vast and pure; when making this contemplation, superior knowledge and vision arise—this is a base of mastery. These are called the eight bases of mastery.

"Furthermore, the eight worldly conditions were spoken by the Buddha: gain and loss, disgrace and honor, praise and blame, suffering and pleasure.

"Furthermore, the eightfold noble path was spoken by the Buddha: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. This is called the eightfold noble path. Such dharmas as these the Buddha, with a mind of compassion, properly and extensively expounded for the sake of sentient beings, so that sentient beings would cultivate them according to what has been spoken, practice all the brahmacaryas, and benefit and bring ease and happiness to the world of devas and human beings.

"Furthermore, the nine abodes of sentient beings were spoken by the Buddha: [those with] diverse bodies and diverse perceptions, namely the humans and devas of the desire realm—this is an abode of sentient beings; [those with] diverse bodies and unified perception, namely the devas of the first dhyāna—this is an abode of sentient beings; [those with] unified body and diverse perceptions, namely the devas of the second dhyāna—this is an abode of sentient beings; [those with] unified body and unified perception, namely the devas of the third dhyāna—this is an abode of sentient beings; the devas of the ākāśānantyāyatana—this is an abode of sentient beings; the devas of the vijñānānantyāyatana—this is an abode of sentient beings; the devas of the ākiñcanyāyatana—this is an abode of sentient beings; the devas of the naivasaṃjñānāsaṃjñāyatana—this is an abode of sentient beings; and the non-percipient devas—this is an abode of sentient beings. These are called the nine abodes of sentient beings. Such dharmas as these the Buddha, with a mind of compassion, properly and extensively expounded for the sake of sentient beings, so that sentient beings would cultivate them according to what has been spoken, practice all the brahmacaryas, and benefit and bring ease and happiness to the world of devas and human beings.

"Furthermore, the ten complete practices were spoken by the Buddha: indestructible right view, indestructible right thought, indestructible right speech, indestructible right action, indestructible right livelihood, indestructible right effort, indestructible right patience, indestructible right samādhi, indestructible right liberation, and indestructible right knowledge. These are called the ten complete practices. Such dharmas as these the Buddha, with a mind of compassion, properly and extensively expounded for the sake of sentient beings, so that sentient beings would cultivate them according to what has been spoken, practice all the brahmacaryas, and benefit and bring ease and happiness to the world of devas and human beings."

At that time, the Bhagavat, knowing that the Venerable Śāriputra had finished expounding the Dharma to the bhikṣus as was fitting, calmly arose from his resting place and said to the Venerable Śāriputra, "Excellent! Excellent, Śāriputra! As you have spoken, so the Buddha has spoken. This Dharma is called the 'Sangīti-dharmaparyāya'; in the latter and final age, it will be able to bring great benefit to sentient beings. In the latter and final age, my bhikṣus who practice brahmacarya should receive, uphold, recite, expound, and disseminate this Sangīti-dharmaparyāya. Moreover, Śāriputra, in the latter and final age, if a person obtains and upholds this Sangīti-dharmaparyāya, that person, regarding the teachings of future Buddhas, will be a good man of pure faith, will generate deep love and delight in the Buddha's teaching, will become vastly enlightened, and will be filled with great joy in mind."

Then, having heard the Buddha praise this Sangīti-dharmaparyāya, the bhikṣus rejoiced, faithfully accepted it, paid homage to the Buddha, and withdrew.

The Sūtra on the Great Collection of Dharma Teachings Spoken by the Buddha, fascicle two.