金光明最勝王經疏 1.68

1.68

總別相門者，初阿羅漢是總應義，下十五句是別應義。由無學者成下十五差別應義名阿羅漢，然準論文次第不同，取彼論意依此次第釋十五應。一應不疾不遲。說法如法相，應不疲倦故，如經能善調伏。二應淨坐空閑處，飲食衣服一切資生不積不聚，少欲知足故，如經如大象王，即餘經說如大龍王、如善住龍王。作象形故，云如大象王。三應受飲食臥具供養恭敬等故，如經諸漏已除。四應將大眾教化一切故，如經無復煩惱。五應降伏諸外道等故，如經心善解脫。六應以智慧速觀察法故，如經慧善解脫。七應行空聖行故，如經所作已畢。八應行無相聖行，如經捨諸重擔。九應行無願聖行，如經逮得己利。十應降伏世間禪淨心故，如經盡諸有結。十一應入聚落城邑等故，如經得大自在，即是舊經第四得真自在。十二應一向行善行，不著諸禪故，如經住清淨戒。十三應證第一義功德故，如經善巧方便智慧莊嚴。十四應起諸通勝功德故，如經證八解脫。十五應如實知同生眾得諸功德，為利益一切諸眾生故，如經已到彼岸。頌曰「中、靜、受、將、伏，以空、相、願、降，入、向、證、起通，如實應十五。」

Regarding the gateway of general and specific characteristics: the initial 'arhat' is the general sense of worthiness (arhatva); the fifteen phrases below are the specific senses of worthiness. Because the one beyond training accomplishes the following fifteen distinct senses of worthiness, he is called an 'arhat.' However, following the difference in sequence in the text of the treatise, we adopt the intention of that treatise and explain the fifteen forms of worthiness according to this sequence: First, he is worthy of being neither hasty nor tardy, preaching the Dharma in accordance with the real marks of phenomena, because he is untiring; as the sūtra says: 'able to well subdue.' Second, he is worthy of sitting purely in seclusion, not hoarding or accumulating food, clothing, or any necessities of life, being of few desires and content; as the sūtra says: 'like great elephant kings'—which other sūtras call 'like great nāga kings' or 'like the well-abiding nāga king'; because it assumes the form of an elephant, it is called 'like a great elephant king.' Third, he is worthy of receiving food, drink, bedding, offerings, respect, and so forth; as the sūtra says: 'their outflows already eliminated.' Fourth, he is worthy of leading the great assembly to teach and transform all beings; as the sūtra says: 'without remaining afflictions.' Fifth, he is worthy of subduing non-Buddhists and others; as the sūtra says: 'their minds well liberated.' Sixth, he is worthy of swiftly examining phenomena with wisdom; as the sūtra says: 'through wisdom well liberated.' Seventh, he is worthy of practicing the holy practice of emptiness; as the sūtra says: 'what was to be done having been completed.' Eighth, he is worthy of practicing the holy practice of signlessness; as the sūtra says: 'having abandoned all heavy burdens.' Ninth, he is worthy of practicing the holy practice of wishlessness; as the sūtra says: 'having attained their own benefit.' Tenth, he is worthy of subduing worldly dhyāna and purifying the mind; as the sūtra says: 'having exhausted the fetters of existence.' Eleventh, he is worthy of entering hamlets, cities, and towns; as the sūtra says: 'having attained great mastery,' which is the older translation's fourth, 'having attained true mastery.' Twelfth, he is worthy of exclusively practicing good actions and not clinging to the dhyānas; as the sūtra says: 'abiding in pure precepts.' Thirteenth, he is worthy of realizing the merits of the ultimate truth; as the sūtra says: 'skill in means, adorned with wisdom.' Fourteenth, he is worthy of generating superknowledges and superior merits; as the sūtra says: 'having realized the eight liberations.' Fifteenth, he is worthy of truly knowing that the beings born together with him obtain various merits, for the sake of benefiting all sentient beings; as the sūtra says: 'having reached the other shore.' The verse says: / 'Middle, quiet, receiving, leading, subduing; / By emptiness, signlessness, wishlessness, subduing; / Entering, directing toward, realizing, raising superknowledges; / Truly knowing—these are the fifteen worthinesses.'