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 bhikṣus.

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

"Venerable Śāriputra!"

The Venerable Śāriputra said:

"Elders, now 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 make clear the holy life; this is the Dharma-gate of the Extensive Meaning. Therefore you should now listen carefully, with single-minded reverence, skillfully bearing it in mind. This Dharma-gate of the Extensive Meaning, O elders, has twelve kinds. When one is far removed from difficulty and accords with the path, one is able to give rise to the means for realizing the right Dharma. What are the twelve?

1. To conquer oneself

2. To conquer others as well

3. To be born into the human realm

4. To be born in a holy land

5. To possess by nature the keen faculties

6. To attain right view

7. To skillfully accumulate provisions

8. To give rise to faith in a good place

9. To encounter the appearance of a Buddha in the world

10. The right turning of the Dharma-wheel

11. The right Dharma not perishing in the world

12. Following the Buddha's teaching, practicing in accordance with principle within the right Dharma.

O elders, these are the twelve kinds whereby, being removed from difficulty and according with the path, one is able to give rise to the means for realizing the right Dharma.

O elders, it may be said to a bhikṣu: if you wish to speak the right Dharma to others, then the Dharma and its meaning must correspond. The words spoken should be reverent, in proper sequence, mutually embracing, mutually corresponding, causing others to rejoice and delight, complete in right effort, not afflicting others. What is spoken should accord with principle, be corresponding, unmixed, and in accord with the assembly of listeners. The words spoken should have a heart of loving-kindness and compassion, a heart of benefit, a heart that accords with what is delightful, not greedily attached to gain and offerings, reverent and praising. If one formally expounds the Dharma in the evening (?), one must not praise oneself or be arrogant, nor must one slander or speak ill of others.

O elder, if anyone wishes to hear the right Dharma, he must be complete in sixteen characteristics before he can 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 destructive faultfinding

7. To give rise to a mind of respect toward the Dharma

8. To give rise to a mind of respect toward the one who expounds the Dharma

9. Not to disparage the right Dharma

10. Not to belittle or disparage the one who expounds the Dharma

11. Not to belittle oneself

12. Single-mindedness without distraction

13. To have a mind that seeks liberation

14. To listen single-mindedly

15. To reflect rightly in accordance with principle

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

If a holy disciple of the Buddha is able to act in this way—listening with reverence, the faculty of faith growing—then toward the right Dharma the mind becomes pure, taking this as foremost; toward Nirvāṇa the mind gives rise to joy and to the mind that seeks realization, taking this as foremost; toward Nirvāṇa the mind gives rise to joy, far removed from craving and attachment, taking this as foremost; toward Nirvāṇa one removes the obstructions of delusion and attains a settled mind, taking this as foremost; toward Nirvāṇa one departs from doubt and gives rise to upright knowledge and vision, taking this as foremost;

toward Nirvāṇa one gives rise to a mind of recollection in order to cultivate the practice of contemplation, in order to kindle the torch of wisdom, in order to accord with the path of the Dharma, in order to destroy the obstructing factors that hinder the aids to the path, in order to attain a mind that abides in peace, in order to attain the supreme meaning—taking this as foremost; toward all conditioned things being quiescently extinguished, one realizes true emptiness, extinguishes craving and departs from desire; toward the unborn Nirvāṇa one attains entry into a mind established in faith and joy, taking this as foremost; toward Nirvāṇa and the aggregates being impermanent, one gains entry into the mind, established and abiding in faith and joy, taking this as foremost.

Toward Nirvāṇa and the Four Noble Truths one attains the pure Dharma-eye, so as to give rise to the eye of wisdom, taking this as foremost; toward Nirvāṇa one attains liberation, taking this as foremost, so that toward Nirvāṇa, both liberation and the knowledge and vision of liberation are fully attained.

O elder, because one is thus able, in accordance with principle, to listen single-mindedly to the right Dharma, the holy disciples are not afflicted, are able to expound the Dharma, are able to clearly understand the true flavor of the words; thereupon, relying on the Dharma, they make offerings to the Great Teacher, realize benefit for themselves, and take Nirvāṇa as the hearer of the Dharma.

There are ten arising factors that can ripen prajñā. What are the ten?

1. To draw near to good friends

2. To uphold the precepts purely

3. A mind that seeks liberation

4. To delight in receiving wholesome teachings

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

6. To inquire and question at the proper time

7. To listen to the right Dharma

8. To constantly cultivate the right Dharma

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

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

What is right effort that relies on principle? It is this: toward wholesome dharmas, the mind is not indolent; one constantly trains in the dharmas that govern the mind, purifying the evil dharmas. If the mind has not yet attained concentration, one causes it to gain mastery. If the mind has not yet penetrated, one causes it to penetrate completely. This is called right effort that relies on principle.

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

1. Contemplation of impurity

2. 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. Loathing and rejecting the contemplation of food

6. Contemplating and seeing that all the world is without peace and joy

7. Giving rise to the contemplation of light

8. Contemplation of departing from desire

9. Contemplation of extinction and departure

10. Contemplation of death.

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

1. Dwelling in the same place together with women

2. When looking upon women, the mind loses mindfulness

3. Constantly giving rise to heedlessness

4. Giving rise to a mind that regards desire as weighty

5. Constantly practicing the contemplation of pure characteristics

6. Not constantly practicing the contemplation of impurity

7. Constantly dwelling and gathering together with people engaged in worldly affairs.

8. Acting in accordance with others

9. Not delighting in hearing the right Dharma

10. Not inquiring about the right Dharma

11. Not guarding the six faculties

12. Eating without moderation

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

14. Being unable to contemplate in accordance with reality.

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

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

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

– Fifth, the loathing contemplation of food is obstructed by greed for flavor.

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

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

1. Doubt

2. Inability to ponder and reflect.

3. The body being heavy and coarse.

4. Lethargy.

5. Excessive right diligence.

6. Too little right effort.

7. A defiled mind.

8. A frightened mind.

9. Giving rise to various kinds of thoughts.

10. Talking much.

11. Gazing much upon forms.

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

– Ninth, the contemplation of extinction and departure is obstructed by grasping at characteristics according to dharmas.

Such obstructions have not yet been extinguished and subdued. In order to extinguish these obstructions, there are three methods of very great merit and virtue. What are the three?

1. Delighting in cultivation.

2. Extinguishing and far removing.

3. For the most part dwelling in the two former.

O elder, there are fourteen dharmas regarding the contemplation of impurity that have very great merit and virtue:

1. Not dwelling in the same place with women.

2. The mind not losing mindfulness when contemplating women.

3. Constantly not being heedless.

4. Not giving rise to a weighty mind of desire.

5. Constantly cultivating the contemplation of impurity.

6. Not constantly cultivating the contemplation of purity.

7. Not dwelling together with people engaged in worldly affairs.

8. Not following the deeds of others.

9. Delighting in hearing the right Dharma.

10. Delighting in inquiring about the right Dharma.

11. Guarding the six faculties.

12. Moderation in eating and drinking.

13. Dwelling alone with the mind at peace.

14. Being able to contemplate in accordance with reality.

O elder:

— First, the contemplation of impurity, if served and cultivated, can extinguish the dust of desire and craving for desire.

— Second, the contemplation of impermanence, if served and cultivated, can extinguish all craving and attachment to conditioned dharmas.

— Third, toward impermanence, the contemplation of suffering, if served and cultivated, can remove the mind of indolence and laziness.

— Fourth, within the dharma of suffering, the contemplation of non-self, if served and cultivated, can extinguish the view of self.

— Fifth, the loathing contemplation of food and drink, if served and cultivated, can extinguish greed for flavor.

— Sixth, toward all the world, the contemplation of being without peace and joy, if served and cultivated, can extinguish the rare cravings and desires of the world.

— Seventh, the contemplation of light, if served and cultivated, can grow wisdom and right view.

— Eighth, the contemplation of departing from desire, if served and cultivated, can remove existence-desire.

— Ninth, the contemplation of extinction and departure, if attended upon and cultivated, can extinguish all dharmas pertaining to the conditioned.

— Tenth, the contemplation of death, if served and cultivated, can remove craving for and attachment to lifespan.

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

Two: Not delighting in hearing the Dharma and inquiring about the Dharma. Three: Not according with instruction. Four: Making oneself mute and deaf.

Five: Having many desires sought. Six: Having many affairs. Seven: Not establishing one's livelihood in accordance with the Dharma.

Eight: Casting off the burden of wholesome dharmas. Nine: Encountering the eight kinds of calamity. Ten: Being scattered and stirred by the current.

Eleven: Pride and arrogance. Twelve: Not receiving good teaching. Thirteen: Loss of mindfulness.

Fourteen: Heedlessness. Fifteen: Not dwelling with the upright. Sixteen: Not guarding the gates of the faculties.

Seventeen: Lack of moderation while eating. Eighteen: In the first and last watches of the night, not awakening and cultivating. Nineteen: Dwelling alone in a vacant place yet the mind not at peace.

Twenty: Being unable to contemplate in accordance with reality.

O elder, such twenty kinds of obstruction have not yet been subdued and extinguished. There are eleven dharmas that can subdue and extinguish these obstructions, having much merit and virtue. What are the eleven? One: faith and delight in cultivation. Two: contemplating the merit of cultivation. Three: being able to do what is difficult to do. Four: being able to subdue one's own mind. Five: the mind not retreating or falling away. Six: penetrating the true characteristic of the right Dharma. Seven: not belittling oneself. Eight: delighting in hearing without weariness. Nine: inquiring in order to resolve doubts. Ten: dwelling alone in a secluded place, the mind 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 of much merit and virtue. What are the twenty?

— One: dwelling together with those who cultivate contemplation.

— Two: delighting in hearing and inquiring about the right Dharma.

— Three: according with the teaching.

— Four: not being deaf or mute oneself.

— Five: not having many desires sought.

— Six: not having many affairs.

— Seven: establishing one's livelihood in accordance with the Dharma.

— Eight: not casting off the burden toward wholesome dharmas.

— Nine: not encountering the eight calamities.

— Ten: not being scattered and stirred by the current.

— Eleven: the mind not haughty or arrogant.

— Twelve: being able to receive wholesome teaching.

— Thirteen: not losing right mindfulness.

— Fourteen: the mind not unrestrained.

— Fifteen: dwelling in one place with the upright.

— Sixteen: being able to guard the gates of the faculties.

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

— Eighteen: cultivating and awakening in the first and last watches of the night.

— Nineteen: dwelling alone in a secluded place yet the mind at peace.

— Twenty: contemplating in accordance with reality.

O elder, there are twenty-two points that 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 robes of broken color."

— Three: to think to oneself, "The adornment of my body differs from that of the world."

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

— Five: to think to oneself, "Now I always rely upon others, looking to them for the requisites by which to live. These are robes, food and drink, bedding and utensils, and medicines to treat illness."

— Six: to think to oneself, "Now, to the end of my life, I have received the prohibitory precepts against the worldly dust of desire."

— Seven: to think to oneself, "Now, to the end of my life, regarding all play and amusement, I have permanently forbidden them."

— Eight: to think to oneself, "Now, relying upon the precepts, I should reproach my own person—what is there that I have gained?"

— Nine: to think to oneself, "I journey together with good friends; so, within the Dharma and Vinaya, is there anything in me deserving of reproach?"

— Ten: to think to oneself, "Now shall I keep this body so as to be free from harm?"

— Eleven: to think to oneself, "Now I partake of the food and drink of the country—shall I attain the fruit that is Not-in-vain?"

— Twelve: to think to oneself, "Now I dwell alone in a secluded place—shall my mind attain peace?"

— Thirteen: to think to oneself, "What have I now attained, that I let the days and nights pass by?"

— Fourteen: to think to oneself, "Now, toward the abode of the quiescent extinction of all conditioned things, I realize the abode of emptiness and the abode of the extinction of craving; departing from desire, extinguishing, the unborn Nirvāṇa, I attain entry into the mind established and abiding in faith."

— Fifteen: to think to oneself, "Now, toward the aggregates, I give rise to the contemplation of impermanence; toward the aggregates, I give rise to the contemplation of being without possession; toward the aggregates, I give rise to the contemplation of falseness; toward the aggregates, I give rise to the contemplation of being unreal; toward the aggregates, I give rise to the contemplation of 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, I have realized one of the fruits of the śramaṇa accordingly. Because of this realization, when I am about to die and wise fellow companions, good friends, come to inquire after me, I use a mind free of doubt and fear, giving rise to a mind of delight; thus I should state what I have attained—when I myself record it, is this in accordance with principle?"

— Seventeen: to think to oneself, "Now I have not yet departed from the dharma of birth; toward future lives, because I have not yet been liberated, I am reborn according to my station."

— Eighteen: to think to oneself, "Now I have not yet departed from the characteristic of aging."

— 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 the calamity of death; I have not yet crossed beyond death."

— Twenty-one: to think to oneself, "Now I cherish all that I love and regret; the parting from all places—that they should not come together, not gather together, not know together—is definitely bound to be so."

— Twenty-two: to think to oneself, "Now I am subject to karma, controlled by karma, with karma as the cause, relying upon karma; the karma I have created, whether wholesome or evil—according to that karma, I am definitely bound to receive the retribution."

Such points one who has gone forth should always contemplate. If one who has gone forth contemplates these twenty-two points, then with regard to the name of "śramaṇa" he is certain to attain fulfillment.

If the name of "śramaṇa" has already been fulfilled, then with regard to seven kinds of characteristics he is certain to attain fulfillment. What are the seven?

— One: to constantly cultivate without ceasing.

— Two: to always teach others without showing weariness.

— Three: to show no greedy attachment.

— Four: to attain a mind free of anger and hatred.

— Five: to attain a mind of right mindfulness.

— Six: to have no overweening pride.

— Seven: to attain all the means of livelihood.

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

O elder, this mind-consciousness, when it grows up, plays and delights in form; toward sound, smell, taste, and touch it is likewise; it grows up following form, sound, smell, taste, and touch. Such a mind, because of the lack of right reflection, cannot be established in the realm of liberation.

O elder, there are twenty characteristics by which the ordinary worldling, taking those characteristics, constantly makes his own mind fearful and weary. What are the twenty?

— One: "Now I am empty, without superior virtue."

— Two: "Now I shall have to die; I cannot subdue death."

— Three: "I shall fall into a very low place."

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

— Five: "Now I do not know the method to make oneself free of fear."

— Six: "Now I do not understand the path that is upright, equal, and luminous."

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

— Eight: "In the future I shall receive sufferings that are unbearable."

— Nine: "I cannot always obtain good conditions for cultivation."

— Ten: "The thought that I may be slain constantly pursues me."

— Eleven: "There is nothing to prevent me from rolling about in the six paths."

— 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 a levee to dam the stream of unceasing karma in future lives."

— Fifteen: "Now I do not create the birth-and-death from beginningless kalpas down to later lives."

— Sixteen: "If I do not earnestly set my mind to create wholesome karma, in the end it will come to nothing."

— Seventeen: "There is no other person who creates karma for me."

— Eighteen: "If I do not perform (wholesome karma), I shall not attain peace and well-being."

— Nineteen: "If I have created karma, there must certainly be retribution."

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

For the above reasons, the ordinary worldling, taking these characteristics, constantly makes his own mind weary and fearful, thereby restraining his own mind.

Again there are twenty dharmas for quickly attaining an abode of refuge and peace. What are the twenty?

— One: a mind of right reflection will quickly attain abiding peace.

— Two: a mind that reflects in proper sequence.

— Three: abiding in the characteristic of single-minded reflection.

— Four: entering samādhi.

— Five: emerging from samādhi.

— Six: self-restraining so that the mind settles down.

— Seven: attaining the characteristic of rousing the mind upward.

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

— Nine: attaining far removal from what should not be done.

— Ten: attaining upright conduct.

— Eleven: rightly receiving upright teaching.

— Twelve: cultivating much the characteristic of revulsion toward evil.

— Thirteen: cultivating much the characteristic of joy and delight.

— Fourteen: being able to attain the Dharma-gate of superior knowledge.

— Fifteen: rightly relying upon the honored teacher.

— Sixteen: rightly cultivating wholesome conduct, the mind quickly attaining abiding peace.

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

— Eighteen: rightly cultivating the contemplation of impurity.

— Nineteen: rightly cultivating the Four Foundations of Mindfulness.

— Twenty: rightly cultivating the contemplation of the Four Noble Truths.

Toward these true characteristics, the mind quickly attains an abode of reliance and peace.

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

— One: constantly gathering in assemblies.

— Two: regarding eating and drinking as important.

— Three: constantly jesting and frolicking.

— Four: constantly speaking words of jest.

— Five: constantly delighting in lying down to sleep.

— Six: constantly delighting in speaking idly.

— Seven: constantly delighting in living amid clamor.

— Eight: cherishing one's own body.

— Nine: the mind constantly scattered, distracted, and wavering.

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

— Eleven: dwelling in a non-Dharmic place.

O elder, these eleven kinds are called the dharmas of obstruction, which have not yet been subdued and extinguished. In order to extinguish them, there are ten superior kinds of knowledge that one must definitely cultivate. What are the ten?

— One: the superior knowledge of samādhi.

— Two: the superior knowledge of abiding in concentration.

— Three: the superior knowledge of emerging from concentration.

— Four: the superior knowledge of pressing the mind down.

— Five: the superior knowledge of rousing the mind up.

— Six: the superior knowledge of equanimity.

— Seven: the superior knowledge of skillfully advancing.

— Eight: the superior knowledge of skillfully retreating.

— Nine: the superior knowledge of skillful means.

— Ten: the superior knowledge of guiding and gathering in.

O elder, if the holy disciples are able to attain these ten kinds of superior knowledge, there are further thirteen dharmas of reliance on joy and delight, which, relying within, arise.

What are the thirteen?

— One: if a person of upright faith thinks of the Great Teacher, then joy and delight issue forth from within. This is called the first reliance on joy and delight of a person of faith.

— Two: rightly reflecting upon the right Dharma.

— Three: rightly reflecting upon the Saṅgha.

— Four: reflecting rightly 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 realization of oneself and others. Thereupon, by relying within, joy and delight arise.

— Seven: one should reflect thus: "The World-Honored One, for my sake, has spoken the Dharma that extinguishes all kinds of suffering; relying upon this, with right mindfulness, thereupon, by relying within, joy and delight arise."

— Eight: one should reflect thus: "The World-Honored One, for my sake, has spoken the Dharma, causing the growth of all kinds of benefit, peace, and joy."

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

— Ten: one should further reflect thus: "The World-Honored One, for my sake, has caused the growth of immeasurable wholesome dharmas that aid the path."

A person of faith, by means of these four recollections, thereupon gives rise to joy and delight.

O elder, if the holy disciples are able constantly to attain these thirteen kinds of joy and delight, relying upon four dharmas, there are further five dharmas... up to the fulfillment of practice. What are the four dharmas to rely upon?

— One: faith and delight.

— Two: vigor.

— Three: dwelling alone in a secluded place, the mind at peace.

— Four: toward cultivation and toward transformation and extinction, the mind should not be wearied to excess.

What are the five dharmas that lead to the fulfillment 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 means of such five dharmas, one causes the growth and fulfillment.

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 self-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 be far removed and destroyed.

The holy disciples attain the ten kinds of holy dharmas 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, because the holy disciples are able to realize the ten dharmas of the adept, they are always in correspondence, without retreat or loss.

That holy disciple has departed from the five factors, corresponds with the six factors, guards the one dharma, has attained the four reliances, has cast off the one-sided grasping at a single truth, has emerged from the faults of investigation and reflection, his thinking undefiled, his bodily conduct quiescent, his mind well liberated, his wisdom well liberated, dwelling alone in purity, that which was to be done having been done. Such a one is called the conquering great man.

O elder, this final mind-consciousness is not nourished and grown by form, sound, and so forth; precisely because of non-possession, the receiving of birth in future lives has all been permanently severed. This is called the permanent severing of the suffering of future lives. Because of expounding this meaning, it is named the "Dharma-gate of the Extensive Meaning."

O elder, I have spoken for you the dharmas—namely: 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; I have, for your sake, revealed the holy life, called the Dharma-gate of the Extensive Meaning. Formerly I promised to speak such words, and now I have finished speaking them.

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

The Venerable Śāriputra rightly expounded in this way.

THE BUDDHA SPEAKS THE SUTRA OF THE "DHARMA-GATE OF THE EXTENSIVE MEANING"