法華經義記 1.49

1.49

「皆是阿羅漢」，此是第三，明此一萬二千人階位，位登無學也。羅漢亦是天竺正音，於此亦無的翻譯，相傳舊解亦以三德釋之，備此三德乃稱羅漢。何者？第一不生、第二殺賊、第三言應供也。若使此人後猶生三界流轉六道者，非謂羅漢。今明羅漢之人，一殂之後不復受生，既斷絕生因、生果亦亡，故言我生已盡、梵行已立、所作已辦、不受後有，此之謂也。第二言殺賊者，賊之為用，能奪人財寶、傷人身命。今明九十八使煩惱諸賊，無過瞋恚斷人慧命，是故《遺教經》言：「劫功德賊無過瞋恚」。明諸羅漢，結賊已亡，功德不失，慧命長存，是故《維摩經》云：「行羅漢慈破結賊故」。第三應供者，此人智斷既圓堪生物福，亦取譬良田有秋收之實，是故下經文言：「我等今者真阿羅漢，一切皆受人天供養」。又此三德亦得相成。只問此人死後何故不生？正由殺煩惱賊。又問此人何故能殺煩惱賊？由有應供之德故。亦有倒相生義，那得有此應供之德？只由殺煩惱賊故。云何得知殺煩惱賊？此人死後不復受生也。

“All were arhats”: this is the third, clarifying that the stage of these twelve thousand persons was elevated to that of the non-learner. Arhat is also an Indian pronunciation; here, too, there is no single exact translation. Traditionally, old commentaries have also explained it through three virtues; only by possessing these three virtues is one called an arhat. What are they? The first is 'non-arising', the second is 'slayer of thieves', and the third is 'worthy of offerings'. If this person were to be reborn again in the three realms and transmigrate in the six destinies, he could not be called an arhat. Now it is explained that when an arhat dies, he does not take birth again; since the cause of birth has been severed, the fruit of birth is also eliminated. Hence it is said: 'My births have been exhausted; the pure conduct has been established; what was to be done has been accomplished; there is no receiving of further existence'—this is what it means. Second, regarding 'slayer of thieves': the activity of a thief can rob people of their wealth and treasures, and harm people's physical lives. Now it is explained that among all the thieves of the ninety-eight propensities and afflictions, none surpasses anger in severing people's life of wisdom. Therefore the Bequeathed Teaching Sūtra says: 'Among the thieves that rob merit, none surpasses anger.' This explains that for the arhats, the thieves of fetters are already eliminated, merit is not lost, and the life of wisdom endures forever. Therefore the Vimalakīrtinirdeśa Sūtra says: 'Practicing the compassion of an arhat, because it destroys the thieves of fetters.' Third, 'worthy of offerings': as this person's wisdom and eradication are already complete, he is worthy of generating blessings for beings, also taking the parable of a fertile field yielding the fruit of an autumn harvest. Therefore a later sūtra passage says: 'We are now true arhats, all receiving the offerings of humans and devas.' Furthermore, these three virtues can also mutually establish one another. Simply ask: why does this person not take birth after death? Precisely because of slaying the thieves of afflictions. Ask again: why is this person able to slay the thieves of afflictions? Due to having the virtue of being worthy of offerings. There is also the sense of generating them in reverse order: how could one possess this virtue of being worthy of offerings? Simply due to having slain the thieves of afflictions. How is it known that he has slain the thieves of afflictions? This person does not take birth again after death.