..续本文上一页 of the Self-Enlightened and whatever mundane and supramundane virtuous natures there be, based on the Great Vehicle, sprout and grow. Hence, Lord, when one is based on the Great Vehicle and embraces the Great Vehicle, he also has recourse to and embraces all the vehicles of Disciples and of the Self-Enlightened and all the mundane and supramundane virtuous natures.

　　"Lord, you explained six basic topics: preservation of the Illustrious Doctrine, decline of the Illustrious Doctrine, the Pratimoksa, the Vinaya, the going forth to the religious life, and monk ordination; besides, these six topics stem from the purport of the Great Vehicle. For what reason

　　 Lord, the expression ”preservation of the Illustrious Doctrine” has the purport of the Great Vehicle, since preservation of the Great Vehicle itself is the preservation of the Illustrious Doctrine. The expression ”decline of the Illustrious Doctrine” has the purport of the Great Vehicle, since decline of the Great Vehicle itself is the decline of the Illustrious Doctrine. The two Dharmas called Pratimoksa and Vinaya differ as words but have the same meaning. What is called ”Vinaya” is the instruction for persons in the Great Vehicle. The reason is that it is for Tathagatahood and for the going forth to the religious life and monk ordination. That being the case, what are called ”Vinaya,” and ”the going forth to the religious life, and monk ordination” stand for the aggregate of strict morality of the Great Vehicle. Lord, going forth and monk ordination do not belong to the vehicles of the Disciples and the Self-Enlightened. Why so

　　 Because going forth and monk ordination are not for the purpose of being a Disciple or a Self-Enlightened one. However, because there is Tathagatahood, the Disciples and Self-Enlightened ones go forth and have monk ordination.

　　[re Arhats and Pratyekabuddhas]

　　"Lord, the Arhats and Pratyekabuddhas not only take refuge in Tathagatahood, but also have fear. This is because both the Arhats and Pratyekabuddhas hold to the idea of nonforbearing fear toward all constructions, for example, as though facing an executioner with uplifted sword. On that account, neither attains the deliverance that has endless bliss. But Lord, the refuge does not seek a refuge. Just as sentient beings without a refuge are fearful of this and that and seek deliverance from this and that, so also the Arhats and Pratyekabuddhas fear and, beset with fear, the Arhats and Pratyekabuddhas take refuge in the Lord.

　　"Lord, not only do the Arhats and Pratyekabuddhas have fear, but also, that being the case, both have a remainder of rebirth nature and are eventually reborn. They have a remainder of resort; hence they are not pure. They have not finished with karma; hence they have many needs. Besides, they have many natures to be eliminated; and because those are not eliminated, the Arhats and Pratyekabuddhas are far away from the Nirvana-realm.

　　"Lord, what is called ”Nirvana” is a means belonging to the Tathagatas. A reason is that only the Tathagata-Arhat-Samyaksambuddhas having attained Nirvana possess all merits, while the Arhats and Pratyekabuddhas do not have all merits.

　　"Lord, what is called ”Nirvana” is a means belonging to the Tathagatas. A reason is that only the Tathagata-Arhat-Samyaksambuddhas having attained Nirvana possess immeasurable merit, while the Arhats and Pratyekabuddhas possess measurable merit.

　　"Lord, what is called ”Nirvana” is a means belonging to the Tathagatas. A reason is that only the Tathagata-Arhat-Samyaksambuddhas having attained Nirvana possess inconceivable merit, while the Arhats and Pratyekabuddhas possess conceivable merit.

　　"Lord, what is called ”Nirvana” is a means belonging to the Tathagatas. A reason is that only the Tathagata-Arhat-Samyak…

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