法華經義記 1.50

1.50

今將比丘三德來成羅漢三德，用羅漢三義呼比丘三義。何者？比丘怖魔之德以成羅漢不生之德，比丘破惡之德以成羅漢殺賊之德，比丘乞士之德以成羅漢應供之德。出家之始詺為怖魔者，為令終成不生之德，若唯存怖魔名、不成不生之德者，雖有怖魔之名，無有怖魔之實；若使在始有怖魔之名，終成不生之德者，真是怖魔也。破惡之德又成殺賊者，故如臨陣執刃能令前陣星散者，此則破而非殺。若使執刃能入陣，能令當却無遺亡頭失首者，乃稱殺賊。然九十八使有根本、枝條，若使出家之名有始折伏枝條，終則永斷根本，可謂真殺賊也。乞士之名成應供者，在始雖復到家至戶淨乞活命，然未盡活命之方，終則端坐侍至事同化他，是故如來立比丘三義，令終成羅漢三德。名不徒設，意致如此也。

Now, taking the three virtues of the bhikṣu to complete the three virtues of the arhat, one uses the three meanings of arhat to correspond to the three meanings of bhikṣu. How so? The bhikṣu's virtue of frightening Māra completes the arhat's virtue of non-arising; the bhikṣu's virtue of destroying evil completes the arhat's virtue of slaying thieves; and the bhikṣu's virtue of mendicancy completes the arhat's virtue of being worthy of offerings. The beginning of renunciation is named 'frightener of Māra' in order to ultimately achieve the virtue of non-arising. If one only retains the name 'frightener of Māra' without achieving the virtue of non-arising, though one has the name of frightening Māra, one lacks the reality of frightening Māra. If at the beginning one has the name of frightening Māra, and ultimately achieves the virtue of non-arising, one is truly a frightener of Māra. The virtue of destroying evil furthermore completes the slaying of thieves. It is like facing the battlefront wielding a blade: being able to make the front lines scatter is destroying, but not slaying. If one can wield the blade, penetrate the battle line, and cause those opposing to be completely wiped out, losing their heads, only then is it called slaying thieves. Now, the ninety-eight propensities have roots and branches. If the renunciation begins with subduing the branches and ends with permanently severing the roots, it can be called truly slaying thieves. The name 'mendicant' completes being worthy of offerings: at the beginning, although one begs purely from house to house to sustain life, one has not yet perfected the way of sustaining life; at the end, one sits upright awaiting what arrives, functioning identically to transforming others. Therefore, the Tathāgata established the three meanings of bhikṣu so that they ultimately complete the three virtues of an arhat. The names were not established in vain; the intention is like this.