仁王護國般若波羅蜜多經疏 1.117

1.117

問：經言見諦但是總明，理實在家得何等果？答：在家容得前之三果，阿羅漢果唯是出家。設第三果，生於邊國無佛法處；證第四果，鬢髮自落作沙門相。如《婆沙》說。此經列眾無學先明，近事眾中但言見諦，既無遮表容有前三。何理知然？如次經云「即問寶蓋、無垢稱等諸優婆塞」。此等居士尚是應現大菩薩眾，於中三果豈不得哉？從此第五在家七賢眾。於中分三。且初第一標數辨類。其義者何？

Question: The sūtra's statement 'seeing the truths' is only a general clarification; in actual fact, what fruits do laypersons attain? Answer: Laypersons are only permitted to attain the first three fruits; the fruit of an arhat belongs exclusively to those who have gone forth. Even supposing one of the third fruit is born in a border country where there is no Buddhadharma, upon realizing the fourth fruit, their hair and beard fall out of themselves and they take on the appearance of a śramaṇa, as explained in the Vibhāṣā. This sūtra lists the aśaikṣas first among the assembly, and in the assembly of lay devotees it only says 'saw the truths'; since there is neither exclusion nor explicit affirmation, it allows for the first three. By what reason is this known to be so? As the following passage of the sūtra states: 'He then questioned Ratnaprabha, Vimalakīrti, and other upāsakas.' If even such householders as these are manifestations of great bodhisattvas, could they fail to attain the three fruits among them? Next is the fifth [section], on the assembly of the seven lay sages. Within this there are three parts. First is marking their number and distinguishing their categories. What is its meaning?