廣義法門經

Thus have I heard:

At one time the Venerable Śāriputra was dwelling in the Jeta Grove, in the garden of Anāthapiṇḍika, in the country of Śrāvastī, together with a full assembly of great bhikkhus.

At that time the Venerable Śāriputra addressed the bhikkhus; the bhikkhus replied:

–Venerable Śāriputra!

The Venerable Śāriputra said:

–Elders, today I shall expound the Dharma for you elders to hear—good in the beginning, good in the middle, good in the end, good in meaning, good in word, wholly unmixed, pure and complete. Now, for your sake, I shall reveal the holy life; this is the Dharma-gate of the Expansive Meaning. Therefore you should now listen attentively, with single-minded reverence, and skillfully bear it in mind. This Dharma-gate of the Expansive Meaning, O elders, has twelve kinds. When one is far removed from difficulties and is in accord with the Path, one can give rise to the means for realizing the True Dharma. What are the twelve?

1. To conquer oneself

2. And also to conquer others

3. To be born into the human realm

4. To be born into the holy land

5. To be endowed by nature with sharp faculties

6. To attain right view

7. To skillfully accumulate provisions

8. To give rise to faith in a wholesome abode

9. To encounter a Buddha appearing in the world

10. The right turning of the Dharma-wheel

11. The True Dharma not perishing in the world.

12. To follow the Buddha's teaching, and within the True Dharma to practice in accordance with the principle.

O elders, these are the twelve kinds whereby one is removed from difficulty, and, being in accord with the Path, can give rise to the means for realizing the True Dharma.

O elders, it may be said to a bhikkhu: if one wishes to speak the True Dharma to others, then the Dharma and its meaning must correspond. The words spoken should be reverent, mutually drawing one another together in proper sequence, mutually corresponding, causing others to rejoice and delight, fully endowed with right effort, not harming or distressing others. What is spoken should accord with the principle, be corresponding, unmixed, and in accord with the assembly of listeners.

These words to be spoken must have a mind of loving-kindness and compassion, a mind of benefit, a mind that accords with what is delightful, without craving for gain and offerings, reverence and praise. If one formally expounds the Dharma in the evening (?), one must not praise oneself or be self-exalting, and must not slander or speak ill of others.

O elder, if anyone wishes to hear the True Dharma, he must be endowed with sixteen characteristics in order to be able to hear and uphold it. What are the sixteen?

1. To listen at the proper time

2. Reverence

3. Delight

4. Non-attachment

5. To practice in accordance with what has been heard

6. Not for the sake of destroying or finding fault

7. Toward the Dharma, to give rise to a mind of respect

8. Toward the one who expounds the Dharma, to give rise to a mind of respect

9. Not to despise or disparage the True Dharma

10. Not to slight, disparage, or denounce the one who expounds the Dharma.

11. Not to despise one's own person

12. Single-mindedness without distraction

13. To have a mind that seeks liberation

14. To listen single-mindedly

15. To contemplate truly and rightly in accordance with the principle

16. To remember and uphold, before and after hearing the True Dharma.

If a holy disciple of the Buddha is able to act in this way—reverently listening, the faculty of faith growing and increasing—then within the True Dharma his mind becomes pure, taking this as the foremost; toward Nirvāṇa, his mind gives rise to joy and a mind that seeks realization, taking this as the first; toward Nirvāṇa, his mind gives rise to joy, far removed from attachment and craving, taking this as the foremost; toward Nirvāṇa, eliminating the hindrance of delusion, attaining a settled mind, taking this as the foremost; toward Nirvāṇa, far removed from doubt, giving rise to upright knowledge and vision, taking this as the foremost;

toward Nirvāṇa, giving rise to a mind of recollection in order to cultivate the practice of contemplation, in order to light up the torch of wisdom, in order to accord with the Path of the Dharma, in order to eliminate the obstructing dharmas of the aids to the Path, in order to attain a mind that abides at peace, in order to attain the Supreme Meaning, taking this as the foremost; toward all conditioned dharmas being quiescent, realizing true emptiness, extinguishing craving and departing from desire; toward the unborn Nirvāṇa, attaining entry into the mind, established and abiding in faith and joy, taking this as the foremost; toward Nirvāṇa and the aggregates being impermanent, attaining entry into the mind, established and abiding in faith and joy, taking this as the foremost.

Toward Nirvāṇa and the Four Noble Truths, attaining the pure Dharma-eye, in order to give rise to the wisdom-eye, taking this as the foremost; toward Nirvāṇa, attaining liberation, taking this as the foremost; thus toward Nirvāṇa, the knowledge and vision of liberation are all fully perfected.

O elder, because one is able thus, in accordance with the principle, to listen single-mindedly to the True Dharma, the holy disciples are not harmed or distressed; they are able to expound the Dharma, able to clearly understand the true savor of the words; thereupon, relying on the Dharma, they make offerings to the Great Master, realizing self-benefit and taking Nirvāṇa as the one who hears the Dharma.

There are ten dharmas which, when they arise, can bring Prajñā to maturity. What are the ten?

1. To draw near to good friends

2. To uphold pure precepts

3. A mind that seeks liberation

4. To delight in receiving wholesome instruction

5. To delight in making offerings to the one who expounds the Dharma

6. To inquire at the proper time

7. To listen to the True Dharma

8. To constantly cultivate the True Dharma

9. Toward what is loathsome and evil, ever to give rise to a mind of revulsion.

10. Having given rise to a mind of revulsion, to be able, in accordance with the principle, to give rise to the four kinds of right effort.

What is right effort that relies upon the principle? It is, toward wholesome dharmas, to have a mind without indolence, ever to train in the dharma of governing the mind, and to purify the evil dharmas. If the mind has not yet attained concentration, to cause it to attain mastery. If the mind is not yet penetrating, to cause it to become fully penetrating. This is called right effort that relies upon the principle.

O elder, if a holy disciple, himself relying upon such a principle, gives rise to right effort, there are ten dharmas of practice that correspond. What are the ten?

1. The contemplation of impurity

2. The contemplation of impermanence

3. Toward the contemplation of impermanence, the contemplation [of suffering]

4. Within the contemplation of suffering, the contemplation of suffering and the contemplation of non-self.

5. Revulsion and aversion in the contemplation of food

6. The contemplation that sees all the world to be without peace and bliss

7. To give rise to the perception of light

8. The contemplation of departing from desire

9. The contemplation of cessation and detachment

10. The contemplation of death.

– First, O elder, there are fourteen dharmas that can obstruct and contravene this contemplation of impurity. What are the fourteen?

1. To dwell in the same place together with a woman

2. When looking upon a woman, to have a mind that loses mindfulness

3. To constantly give rise to heedlessness

4. To give rise to a mind that gives weight to desire

5. To constantly cultivate the perception of the characteristic of purity

6. Not constantly to cultivate the perception of impurity

7. Constantly to abide and gather together with people engaged in work.

8. To act in accordance with others

9. Not to delight in hearing the True Dharma

10. Not to inquire about the True Dharma

11. Not to be able to guard the six faculties

12. To eat without measure

13. Dwelling alone in a secluded place, the mind not at peace

14. Not being able to contemplate in accordance with reality.

– Second, the contemplation of impermanence is obstructed by attachment to conditioned dharmas.

– Third, regarding the contemplation of impermanence and suffering, there are six dharmas that obstruct it. What are the six? One: indolence. Two: laziness. Three: ever delighting in sleep and rest. Four: heedlessness. Five: being unable to practice accordingly. Six: being unable to contemplate in accordance with reality.

– Fourth, regarding the contemplation of suffering and non-self, it is obstructed by the view of self.

– Fifth, the revulsion in the perception of food is obstructed by craving for savors.

– Sixth, the contemplation that all the world is without peace and bliss is obstructed by the hopes and cravings of the world.

– Seventh, to give rise to the perception of light, there are eleven dharmas that obstruct it. What are the eleven?

1. Doubt

2. Inability to reflect and consider.

3. The body being heavy and coarse.

4. Listlessness.

5. Excessive zeal in right diligence.

6. Too little right effort.

7. A defiled mind.

8. A fearful mind.

9. Giving rise to various perceptions.

10. Talking much.

11. Gazing much upon forms.

– Eighth, the contemplation of departing from desire is obstructed by existence-desire.

– Ninth, the contemplation of cessation and detachment is obstructed by grasping at characteristics in accordance with the dharmas.

Such obstructions have never been extinguished and subdued. To extinguish these obstructions, there are three methods possessing very great merit and virtue. What are the three?

1. To delight in cultivation.

2. To eliminate and to be far removed.

3. To abide mostly in the first two.

O elder, there are fourteen dharmas that possess very great merit and virtue with respect to the contemplation of impurity:

1. Not to dwell in the same place with a woman.

2. The mind not losing mindfulness when contemplating a woman.

3. Ever being free of heedlessness.

4. Not giving rise to a mind heavy with desire.

5. Constantly cultivating the perception of impurity.

6. Not constantly cultivating the perception of purity.

7. Not dwelling together with people engaged in work.

8. Not following the doings of others.

9. Delighting to hear the True Dharma.

10. Delighting to inquire about the True Dharma.

11. Guarding the six faculties.

12. Being moderate in eating and drinking.

13. Dwelling alone, yet the mind abiding at peace.

14. Being able to contemplate in accordance with reality.

O elder:

¯ First, the contemplation of impurity: if one serves and cultivates it, one can eliminate the defilement of desire and the craving for desire.

¯ Second, the contemplation of impermanence: if one serves and cultivates it, one can eliminate attachment to all conditioned dharmas.

¯ Third, regarding impermanence, the contemplation of the perception of suffering: if one serves and cultivates it, one can remove the mind of indolence and laziness.

¯ Fourth, within the dharma of suffering, the contemplation of non-self: if one serves and cultivates it, one can eliminate the view of self.

¯ Fifth, revulsion in the perception of eating and drinking: if one serves and cultivates it, one can eliminate craving for savors.

¯ Sixth, regarding all the world, the contemplation of the absence of peace and bliss: if one serves and cultivates it, one can eliminate the rare craving and desire for the world.

¯ Seventh, the contemplation of light: if one serves and cultivates it, one can give rise to and increase wisdom and right view.

¯ Eighth, the contemplation of departing from desire: if one serves and cultivates it, one can remove existence-desire.

¯ Ninth, the contemplation of cessation and detachment: if one undertakes and cultivates it, one can eliminate all dharmas belonging to the conditioned.

¯ Tenth, the contemplation of death: if one serves and cultivates it, one can remove craving and attachment to the lifespan.

O elder, if a holy disciple thus, in accordance with the principle, truly and rightly cultivates right effort, there are twelve dharmas that obstruct his diligent cultivation. What are the twelve? One: To dwell together with those who do not cultivate contemplation.

Two: Not to delight in hearing the Dharma and inquiring about the Dharma. Three: Not to accord with instruction. Four: To make oneself mute and deaf.

Five: To have many cravings and desires. Six: Much business. Seven: Not to establish one's livelihood in accordance with the Dharma.

Eight: To cast off the burden of wholesome dharmas. Nine: To encounter the eight kinds of calamity. Ten: To be carried away and agitated by the current.

Eleven: Arrogance. Twelve: Not to receive good teaching. Thirteen: Loss of mindfulness.

Fourteen: Heedlessness. Fifteen: Not to dwell with the upright. Sixteen: Not to guard the gate of the faculties.

Seventeen: To be without measure in eating. Eighteen: In the early night and the late night, not to be awakened to practice. Nineteen: Dwelling alone in an empty place, yet the mind not at peace.

Twenty: Not being able to contemplate in accordance with reality.

O elder, such twenty kinds of obstruction have never been subdued and extinguished. There are eleven dharmas that can subdue and extinguish these obstructions, possessing much merit and virtue. What are the eleven? One: faith and delight in cultivation. Two: contemplating and cultivating merit. Three: being able to do what is difficult to do. Four: being able to subdue one's own mind. Five: a mind that does not retreat in spirit or fall away. Six: penetrating the true characteristics of the True Dharma. Seven: not despising one's own person. Eight: delighting to hear, without weariness. Nine: inquiring in order to resolve doubts. Ten: dwelling alone in a secluded place, the mind abiding at peace. Eleven: being able to contemplate in accordance with reality.

O elder, if the holy disciples are able to cultivate right effort in this way, there are twenty dharmas possessing much merit and virtue. What are the twenty?

¯ One: to dwell together with those who cultivate contemplation.

¯ Two: to delight in hearing and inquiring about the True Dharma.

¯ Three: to accord with the teaching.

¯ Four: not to be deaf and mute oneself.

¯ Five: not to have many cravings and desires.

¯ Six: not to be much occupied with affairs.

¯ Seven: to establish one's livelihood in accordance with the Dharma.

¯ Eight: not to cast off the burden with respect to wholesome dharmas.

¯ Nine: not to encounter the eight calamities.

¯ Ten: not to be scattered and agitated by following the current.

¯ Eleven: a mind without self-exaltation and arrogance.

¯ Twelve: being able to receive wholesome teaching.

¯ Thirteen: not losing right mindfulness.

¯ Fourteen: a mind without indulgence.

¯ Fifteen: dwelling in the same place with the upright.

¯ Sixteen: being able to guard the gate of the faculties.

¯ Seventeen: being able to be moderate in eating and drinking.

¯ Eighteen: practicing and awakening in the early night and the late night.

¯ Nineteen: dwelling alone apart in a secluded place, yet the mind abiding at peace.

¯ Twenty: contemplating in accordance with reality.

O elder, there are twenty-two points which one who has gone forth must always contemplate. What are the twenty-two?

¯ One: to think to oneself, "Now my form and appearance are ugly; having abandoned the household life, I have attained the lovable characteristics." This is the first matter that one who has gone forth should always contemplate.

¯ Two: to think to oneself, "Now I have donned the robe of broken color."

¯ Three: to think to oneself, "The adornment of my body is different from that of the world."

¯ Four: to think to oneself, "My livelihood depends upon the four assemblies."

¯ Five: to think to oneself, "Now, for the whole of my life, I always rely upon others, hoping for the requisites to sustain my livelihood. These are clothing, food and drink, bedding and implements, and medicines to treat illness."

¯ Six: to think to oneself, "Now, for the whole of my life, I have received the prohibitory precepts against the defiling desires of the world."

¯ Seven: to think to oneself, "Now, for the whole of my life, I have forever forbidden myself the various sports, games, and amusements."

¯ Eight: to think to oneself, "Now, relying upon the precepts, I should reproach my own person—what have I attained?"

¯ Nine: to think to oneself, "I journey together with good friends; then, within the Dharma and Vinaya, is there anything in me that is blameworthy?"

¯ Ten: to think to oneself, "Now, will I guard this body so as to be free from harm?"

¯ Eleven: to think to oneself, "Now, do I make use of the food and drink of the country so as to attain the fruit of Non-emptiness?"

¯ Twelve: to think to oneself, "Now, do I dwell alone in a secluded place so that the mind abides at peace?"

¯ Thirteen: to think to oneself, "Now, what have I attained, that I let the days and nights pass by?"

¯ Fourteen: to think to oneself, "Now, toward all conditioned things, the abode of quiescence, I realize the abode of emptiness and the abode of the cessation of craving, departing from desire, the cessation of the unborn Nirvāṇa, attaining entry into the mind, established and abiding in faith."

¯ Fifteen: to think to oneself, "Now, toward the aggregates, I give rise to the perception of impermanence; toward the aggregates, I give rise to the perception of non-possession; toward the aggregates, I give rise to the perception of falseness; toward the aggregates, I give rise to the perception of unreality; toward the aggregates, I give rise to the perception of ruin and decay, attaining entry into the mind, established and abiding in faith and joy."

¯ Sixteen: to think to oneself, "Now, among the four fruits of the śramaṇa, have I realized any one of the fruits of the śramaṇa accordingly? By reason of this realization, when I am about to die, should wise and intelligent good friends and companions come to visit and inquire, I, with a mind free of doubt and fear, giving rise to a mind of joy and delight, should speak of what I have attained; and if I myself bear this in record, is it then in accordance with the principle?"

¯ Seventeen: to think to oneself, "Now I have not yet departed from the dharma of birth; in future lives, because I have not yet been liberated, I will be reborn according to circumstances."

¯ Eighteen: to think to oneself, "Now I have not yet departed from the characteristic of old age."

¯ Nineteen: to think to oneself, "Now I have not yet departed from the calamity of illness."

¯ Twenty: to think to oneself, "Now I have not yet escaped from the calamity of death; I have not yet crossed beyond death."

¯ Twenty-one: to think to oneself, "Now I cherish all things with craving, delight, and regret; the separation and parting from all places—this is not to be united with, not to be gathered with, not to be known with—such must surely come to pass."

¯ Twenty-two: to think to oneself, "Now I am subject to karma, controlled by karma, having karma as my cause, relying upon karma; the karma I have created, whether wholesome or evil—according to that karma, I must surely receive its retribution."

Such points one who has gone forth should always contemplate. If one who has gone forth contemplates these twenty-two points, the designation of "śramaṇa" will surely be perfected.

If the designation of "śramaṇa" has been perfected, then with respect to seven kinds of characteristics, it will surely be perfected. What are the seven?

¯ One: ever cultivating without ceasing.

¯ Two: ever teaching others without showing weariness.

¯ Three: showing no craving or attachment.

¯ Four: attaining a mind without anger and hatred.

¯ Five: a mind attaining right mindfulness.

¯ Six: being without overweening pride.

¯ Seven: attaining all the means of sustaining life.

Because one accomplishes these things, one is able to attain concentration. Such seven characteristics are all perfected.

O elder, this mind-consciousness, when it has grown to maturity, sports and delights in form; toward sound, scent, taste, and touch it is likewise so, growing and increasing along with form, sound, scent, taste, and touch. Such a mind, because of the absence of right contemplation, is therefore unable to establish itself in the realm of liberation.

O elder, there are twenty characteristics whereby the ordinary worldling, taking these characteristics, again and again makes his own mind fearful and weary. What are the twenty?

¯ One: "Now I am empty and void, without any surpassing virtue."

¯ Two: "Now I will surely die; I cannot subdue death."

¯ Three: "I will fall into a very low place."

¯ Four: "Now I practice the methods that lead to fear and calamity."

¯ Five: "Now I do not know the method that brings about fearlessness."

¯ Six: "Now I do not understand the straight, even, and luminous path."

¯ Seven: "Now I have not attained the concentrated mind that is far removed from distraction."

¯ Eight: "In the future I will receive sufferings I cannot endure."

¯ Nine: "I cannot always obtain the wholesome conditions for cultivation."

¯ Ten: "The thought that I may be slain always pursues me."

¯ Eleven: "There is nothing to prevent me from drifting and rolling through the six destinies."

¯ Twelve: "Now I have not yet attained the four paths of liberation."

¯ Thirteen: "Now I have not yet departed from the immeasurable kinds of views."

¯ Fourteen: "Now I have not yet built up the dike to dam the current of unintermittent karma in future lives."

¯ Fifteen: "Now I do not create the cycle of birth and death from beginningless kalpas onward into future lives."

¯ Sixteen: "If I do not resolutely create wholesome karma, in the end it will come to nothing."

¯ Seventeen: "There is no other who creates karma on my behalf."

¯ Eighteen: "If I do not perform [wholesome karma], I will not attain peace, security, and goodness."

¯ Nineteen: "If I have created karma, there must surely be its retribution."

¯ Twenty: "Now I am covered over by ignorance and nescience; surely, when I die, there will be calamity."

By reason of the meaning above, the ordinary worldling, taking these characteristics, again and again makes his own mind weary and fearful, thereby obstructing his own mind.

Again, there are twenty dharmas whereby one swiftly attains the place of reliance and abiding at peace. What are the twenty?

¯ One: a mind of right contemplation will swiftly attain abiding at peace.

¯ Two: a mind that reflects in proper sequence.

¯ Three: abiding in the characteristic, reflecting single-mindedly.

¯ Four: entering samādhi.

¯ Five: emerging from samādhi.

¯ Six: restraining oneself so that the mind settles down.

¯ Seven: attaining the characteristic of rousing the mind up.

¯ Eight: attaining the characteristic of the mind's equanimity.

¯ Nine: attaining departure from what should not be done.

¯ Ten: attaining upright conduct.

¯ Eleven: formally receiving upright teaching.

¯ Twelve: cultivating much the characteristic of revulsion toward what is evil.

¯ Thirteen: cultivating much the characteristic of joy and bliss.

¯ Fourteen: being able to attain the Dharma-gate of surpassing wisdom.

¯ Fifteen: truly relying upon the venerable master.

¯ Sixteen: truly cultivating wholesome conduct, the mind swiftly attaining abiding at peace.

¯ Seventeen: rightly cultivating the recollection of the method of ānāpāna.

¯ Eighteen: formally cultivating the contemplation of impurity.

¯ Nineteen: truly cultivating the Four Foundations of Mindfulness.

¯ Twenty: truly cultivating the contemplation of the Four Noble Truths.

Within these true characteristics, the mind swiftly attains reliance and abiding at peace.

O elder, if the holy disciples are able to cultivate right effort in accordance with the principle, they should further know eleven kinds of obstructions that cause difficulty. What are the eleven?

¯ One: constantly gathering into assemblies.

¯ Two: giving weight to eating and drinking.

¯ Three: constantly sporting and frolicking.

¯ Four: constantly speaking words of jest.

¯ Five: constantly delighting in lying down to sleep.

¯ Six: constantly delighting in idle speech.

¯ Seven: constantly delighting in a clamorous life.

¯ Eight: cherishing one's own body.

¯ Nine: the mind constantly scattered and agitated.

¯ Ten: the mind constantly heedless, not delighting in cultivation.

¯ Eleven: dwelling in a place contrary to the Dharma.

O elder, these eleven kinds are called the obstructing dharmas, which have never been subdued and extinguished. To eliminate them, there are ten surpassing knowledges which one must surely cultivate. What are the ten?

¯ One: the surpassing knowledge of samādhi.

¯ Two: the surpassing knowledge of abiding in concentration.

¯ Three: the surpassing knowledge of emerging from concentration.

¯ Four: the surpassing knowledge of pressing the mind down.

¯ Five: the surpassing knowledge of rousing the mind up.

¯ Six: the surpassing knowledge of equanimity.

¯ Seven: the surpassing knowledge of skillfully advancing.

¯ Eight: the surpassing knowledge of skillfully retreating.

¯ Nine: the surpassing knowledge of skillful means.

¯ Ten: the surpassing knowledge of guiding and gathering together.

O elder, if the holy disciples are able to attain these ten kinds of surpassing knowledge, there are further thirteen dharmas of relying upon joy and bliss, arising from reliance within.

What are the thirteen?

¯ One: if a person of right faith recollects the Great Master, then joy and bliss issue forth from within. This is called the first joy and bliss of reliance for the person of faith.

¯ Two: rightly reflecting upon the True Dharma.

¯ Three: rightly reflecting upon the Saṅgha.

¯ Four: rightly reflecting upon the pure precepts of oneself and of others.

¯ Five: rightly reflecting upon the wholesome dharma of giving and renunciation of oneself and others.

¯ Six: rightly reflecting upon the dharma of cultivating the Path and its realization, of oneself and others. Thereupon, by relying within, joy and bliss arise.

¯ Seven: one should reflect thus: "The World-Honored One, for my sake, has spoken the Dharma that extinguishes the various sufferings; relying upon this with right mindfulness, then, by relying within, joy and bliss arise."

¯ Eight: one should reflect thus: "The World-Honored One, for my sake, has spoken the Dharma, causing the various benefits and peaceful blisses to grow and increase."

¯ Nine: one should reflect thus: "The World-Honored One, for my sake, has restrained, prohibited, severed, and partitioned off immeasurable evil dharmas and obstructions."

¯ Ten: one should further reflect thus: "The World-Honored One, for my sake, has caused immeasurable wholesome dharmas, the aids to the Path, to grow and increase."

The person of faith, by means of these four recollections, then gives rise to joy and bliss.

O elder, if the holy disciples are able constantly to attain the thirteen kinds of joy and bliss, relying upon four dharmas, there are further five dharmas... up to the perfection of practice. What are the four dharmas to be relied upon?

¯ One: faith and delight.

¯ Two: vigor.

¯ Three: dwelling alone apart in a secluded place, the mind abiding at peace.

¯ Four: toward cultivation and toward change and cessation, the mind should not be excessively wearied.

What are the five dharmas that lead to the perfection of practice?

¯ One: a mind at peace.

¯ Two: a mind of joy.

¯ Three: a mind that has come to rest.

¯ Four: a mind of bliss.

¯ Five: a mind of concentration.

O elder, by reason of such five dharmas, one causes growth and perfection.

Again, there are eight kinds of thorns that must be far removed and destroyed. What are the eight?

¯ One: the thorn of desire.

¯ Two: the thorn of anger.

¯ Three: the thorn of delusion.

¯ Four: the thorn of conceit.

¯ Five: the thorn of craving.

¯ Six: the thorn of views.

¯ Seven: the thorn of ignorance.

¯ Eight: the thorn of doubt.

These eight kinds of thorns must therefore be far removed and destroyed.

The holy disciples attain ten kinds of the Holy Dharma of the Adept (Aśaikṣa). What are the ten?

¯ One: the adept's right view.

¯ Two: the adept's right awakening.

¯ Three: the adept's right speech.

¯ Four: the adept's right action.

¯ Five: the adept's right livelihood.

¯ Six: the adept's right vigor.

¯ Seven: the adept's right mindfulness.

¯ Eight: the adept's right concentration.

¯ Nine: the adept's right liberation.

¯ Ten: the adept's right knowledge and vision of liberation.

O elder, the holy disciples, because they are able to realize the ten dharmas of the adept, are ever corresponding [with them], without retreat or loss.

That holy disciple has departed from the five factors, corresponds with the six factors, guards the one dharma, attains the four reliances, has cast off the one-sided clinging to a single truth, has emerged from the faults of reasoning and investigation, reflects without defilement, his bodily actions are quiescent, he has well liberated his mind, well liberated his wisdom, dwelling alone in purity, what was to be done has been done. Such a one is called a hero of conquest.

O elder, this final mind-consciousness is not nourished, grown, or increased by form, sound...; precisely by reason of the absence of any possession, the receiving of rebirth in future lives has all been forever severed. This is called the forever severing of the suffering of future lives. Because this meaning is spoken, it is therefore named the "Dharma-gate of the Expansive Meaning."

O elder, I have spoken to you the dharmas, that is: good in the beginning, good in the middle, good in the end as well, good in meaning, good in word, wholly unmixed, complete and pure; for your sake I have revealed the holy life, called the Dharma-gate of the Expansive Meaning. Formerly I promised to speak such words, and now I have finished speaking.

At that time, when the Venerable Śāriputra had finished speaking this sūtra, the wise and intelligent companions and the immeasurable assembly who had not yet realized the true meaning now attained realization. Whoever had not yet attained the fruit of the śramaṇa now all attained it; rejoicing and exhilarated, they faithfully received it and reverently practiced it.

The Venerable Śāriputra rightly expounded in this way.

THE BUDDHA SPEAKS THE SŪTRA OF "THE DHARMA-GATE OF THE EXPANSIVE MEANING"