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佛與阿羅漢、辟支佛
復次，婆伽名破，婆名能，是人能破淫怒癡故，稱為婆伽婆。問曰：如阿羅漢、辟支佛，亦破淫怒癡，與佛何異？答曰：阿羅漢、辟支佛雖破三毒，氣分不盡，譬如香在器中，香雖去，餘氣故在。又如草木薪火燒煙出，炭灰不盡，火力薄故；佛三毒永盡無餘，譬如劫盡火燒須彌山，一切地都盡，無煙無炭。如舍利弗瞋恚餘習，難陀淫欲餘習，畢陵伽婆蹉慢餘習。譬如人被鎖，初脫時行猶不便。
待續
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Buddha Versus the Arhats and Pratyekabuddhas
[From Nagarjuna's explanation of "Bhagavat"]
(T25.70cl- 11 [fasc.2])
Furthermore, Bhaga means "to destory." "Vat" signifies "ability." Because a person such as this is able to destroy desore, aversion, and delusion, he is called "Bhagavat."
Question: Beings such as Arhats and Pratyekabuddhas have also destroyed desire, aversion, and delusion. How is this any different from what the Buddha has done?
Response: Although Arhats and Pratyekabuddhas have destroyed the three poisons, the subtle traces have not been completely eliminated. This is like perfume in a bottle. Although the perfume may be removed, the residual fragrance stubbornly remains.
Again, this circumstance is analogous to burning fuel consisting of grass and wood: Although the fire burns and smoke comes forth, the cinders and ashes are not completely consumed. This is because the intensity of the fire is slight.
In the case of the Buddha, the three poisons have been eternally eliminated without any remaining vestiges. This is just like when, at the end of the kalpa, the fire burns Mount Sumeru and the entire earth: The fire consumes everything and leaves no remaining smoke or cinders.
Examples of this are evident in the residual traces of Shariputra's enmity, the residual traces of Nanda's concupiscence, and the residual traces of Pilindavatsa's arrogance. Such instances are analogous to the gait of people confined in shackles when first they are set free: They still cannot saunter about with agility.
To be continued
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