..续本文上一页(nitartha), and explains the meaning straightforwardly.

　　"Lord, there are also two kinds of knowing indicated by the statement ”There is nothing to be known beyond this.”

　　"The Tathagata, having shattered and defeated the four Maras by the incomparable victory of a Buddha, gained the Dharmakaya which is superior to all the worlds and which cannot conceivably be witnessed by any sentient being. Having been made Lord of the Doctrine unhindered in all stages of the knowable, he rightly saw that there is no duty or stage beyond this to be left over or to be understood. Having properly entered the supreme incomparable stage which is fearless and endowed with the power of the ten powers, and having clearly seen all the knowable with unhindered knowledge, he uttered the Lion”s roar with the knowing, ”There is nothing to be known beyond this.”

　　"Lord, the Arhats and Pratyekabuddhas overcame the dangers of samsara and promptly experienced the pleasure of liberation, rightly observing, ”Thus I have been liberated from the dangers of samsara and will not again experience the sufferings of samsara.” The Arhats and the Pratyekabuddhas, having realized, ”There is nothing to be known beyond this,” decided that they were in the supreme Nirvana stage of the arrested breath. Furthermore, when they so realized, they were subjects (dharmin) undeceived regarding that stage. Besides, they insisted on thinking, ”Without dependence on another, I have attained the [Nirvana] stage with remainder; I am certainly in the incomparable rightly completed enlightenment.”

　　"Why is that so

　　 Because the vehicles of the Disciples and the Self-Enlightened ones are included in the Great Vehicle. Lord, ”Great Vehicle” is an expression for Buddha Vehicle. In that way, the three vehicles are counted as one vehicle (ekayana). By realizing the ”one vehicle” one attains the incomparable rightly completed enlightenment. Lord, ”incomparable rightly completed enlightenment” is an expression for the Nirvana-realm. ”Nirvana-realm” is an expression for the Dharmakaya of the Tathagata. The ultimate realization of the Dharmakaya is the One Vehicle. Lord, the Tathagata is not one thing, and the Dharmakaya something else, but the Tathagata is himself the Dharmakaya. The ultimate realization of the Dharmakaya is the ultimate of the One Vehicle. Lord, ”ultimate of the One Vehicle” is an expression for the absoluteness of the One Vehicle. Why so

　　 Because, Lord, the Tathagata does not dwell within the limits of time; the Tathagata-Arhat-Samyaksambuddhas dwell at the uttermost limit. The Tathagatas do not have a time limit for their compassion or for their pledge to heal the world. When people exclaim, ”Ah, for the world”s benefit he has compassion without temporal limit, has the pledge without temporal limit,” they refer to the Tathagata himself! When people exclaim, ”Ah, for the world”s benefit he is the Refuge with imperishable nature, permanent nature, steadfast nature,” they refer to the Tathagata himself! Lord, since that is the case, the Tathagata-Arhat-Samyaksambuddhas in the world without refuge and without a protector are the imperishable refuge, the permanent refuge, the steadfast refuge at the uttermost limit.

　　"Lord, ”Dharma” is an expression for teaching the path of One Vehicle. ”Samgha” is an expression for the host of the three vehicles. The second one of these refuges is the ancillary refuge of the first one and is not the highest refuge. Why is it so

　　 Because the Dharma which teaches the path of the One Vehicle is the ultimate realization of the Dharmakaya, and beyond this [the Dharmakaya] there is nothing whatever that concerns the Dharma which teaches the path of the One Vehicle! The host of the three vehicles takes refuge, through fear, in the Tathagata, then seek…

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