仁王護國般若波羅蜜多經疏 1.71

1.71

解曰：此即總明標位讚德，謂千八百皆無學果。阿羅漢者，乃是梵語，此有多義。依《婆沙論》第九十四，有四義解：阿正云無、義翻為殺，羅漢言賊，殺煩惱賊名阿羅漢。又云應受世間妙供養故。又云不生，生死法中不復生故。又云遠惡，遠離諸惡不善法故。《智論》、《唯識》俱翻為應，應有三義：應已永害煩惱賊故、應受世間妙供養故、應不復受分段生故。言諸漏者，明所斷障。漏體不一，故名為諸。諸別有三：一者欲漏、二者有漏、三無明漏。

Explanation: This generally clarifies and designates their rank to praise their virtues; that is, the eighteen hundred were all of the fruit of non-learning. "Arhat" is a Sanskrit word; it has multiple meanings. According to the Vibhāṣā-śāstra, fascicle ninety-four, it is explained with four meanings: "a-" correctly means "non-" and is translated conceptually as "slaying"; "-rahan" means "foe"; slaying the foe of afflictions is called an arhat. It also means "worthy of receiving the wonderful offerings of the world." It also means "non-arising," because they do not arise again within the dharmas of birth and death. It also means "distancing from evil," because they stay far away from all evil, unwholesome dharmas. Both the Mahāprajñāpāramitopadeśa and the Vijñaptimātratāsiddhi translate it as "worthy" (ying), which has three meanings: worthy because they have already forever slain the foe of afflictions; worthy to receive the wonderful offerings of the world; and worthy not to receive fragmented rebirth again. Regarding "outflows" (āsrava), this clarifies the hindrances that are severed. Because the substance of outflows is not single, they are called "all." Specifically there are three: first, the outflow of desire (kāmāsrava); second, the outflow of existence (bhavāsrava); third, the outflow of ignorance (avidyāsrava).