法華義疏 1.177

1.177

「皆是阿羅漢」下，第三、明位。雖唱大比丘，未知是何位人，故須明位也。又即以位釋大，由位是無學，故稱大比丘也。阿羅漢是外國語，以三義訓之：一者、殺賊。以智慧刃殺煩惱賊，此約離因患，就現在論也。二者、不生。以煩惱糠脫，故後世田中更不復生，此約離果患，就未來論也。三者、應供。具足智斷，應受供養。《法華論》凡有十五義釋應供，今略舉大意，謂內應真理故外應供養。《雜心》翻羅漢以為無著，故經翻阿羅呵亦云無著，故云「如來、無所著、至真、等正覺」也。

"All were arhats" and so on is, thirdly, clarifying their rank. Although "great monks" was proclaimed, it was not yet known what rank of persons they were; hence it was necessary to clarify their rank. Furthermore, it explains "great" in terms of their rank: because their rank is that of adepts (aśaikṣa), they are called "great monks." "Arhat" is a foreign word, glossed by three meanings: First, "slayer of foes." With the blade of wisdom, they slay the foes of defilement; this is discussed in terms of the present, with regard to being free from the affliction of causes. Second, "non-arising." Because the chaff of defilement has been stripped away, they will never again arise in the fields of future lifetimes; this is discussed in terms of the future, with regard to being free from the affliction of results. Third, "worthy of offerings." Endowed with wisdom and severance, they are worthy of receiving offerings. The *Fahua lun* has fifteen meanings in total to explain "worthy of offerings"; here we briefly state the general sense, which means that internally they accord with true reality, and thus externally they are worthy of offerings. The *Saṃyuktābhidharmahṛdaya* (*Zaxin*) translates arhat as "without attachment," and therefore sūtras translating *arhat* also say "without attachment," as in "Tathāgata, Arhat (One without Attachment), Perfectly Realized One, Completely and Truly Awakened One."