仁王經疏 1.46

1.46

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.