仁王經疏 1.46

1.46

問：第四果具三義故可名羅漢。餘闕三義，如何說言皆阿羅漢？依《本記》云「趣寂聲聞不受教故，名為無學。迴向聲聞趣菩提故，名為有學。」又解：阿羅漢者，具有四義：一離凡、二殺賊、三故應供、四破因緣。通論四果皆有四義，是故言皆阿羅漢。有云：轉根等故名為有學，無所求果名為無學。今解羅漢自有二種：一行阿羅漢，即是學人；二住阿羅漢，第四果故。《成實論》云「阿羅漢二種，謂住及行。」又下經五戒賢者行阿羅漢等，或可分有應供等義，故名阿羅漢，是故此中通名阿羅漢。

Question: Since the fourth fruit possesses the three meanings, it may be called an arhat; how can it be said that all the others, which lack the three meanings, are “all arhats”? According to the Benji, it states: “Śrāvakas directed toward extinction do not receive the teaching; therefore, they are called 'beyond training'. Śrāvakas who redirect [their minds] toward bodhi are therefore called 'in training'.” Another explanation: Arhat has four meanings: first, departing from the ordinary; second, slaying the thieves; third, therefore worthy of offerings; fourth, destroying causes and conditions. Speaking generally, the four fruits all possess the four meanings; therefore, it is said that all are arhats. Some say: Because of transforming faculties and so forth, they are called “in training”; because of having no further fruit to seek, they are called “beyond training.” Now I explain that arhats naturally have two kinds: first, the practicing arhat, who is a person in training; second, the abiding arhat, because of being the fourth fruit. The Tattvasiddhi-śāstra states: “There are two kinds of arhats, namely abiding and practicing.” Furthermore, the sūtra below mentions the virtuous ones of the five precepts practicing as arhats and so forth, or perhaps they partially possess the meanings of being worthy of offerings and so forth, and are therefore called arhats; hence in this context, they are all generally called arhats.