法華論疏 1.89

1.89

總羅漢，或翻不生、殺賊、無著、應供。今天親直翻為應。十五中釋初一句，明應受飲食，正是應供義。餘十四但稱為應，如文所列。第十五云應如實知同生眾生得諸功德者，然經云：有二種五種佛子，竝從佛口生，謂同生眾生。一者四果并緣覺為五種佛子；二者四果并法身菩薩為五種佛子。

In general, 'arhat' is translated variously as non-arising, slayer of the foe, unattached, or worthy of offerings. Here, Tianqin directly translates it as 'worthy' (ying). Among the fifteen, the explanation of the first phrase—stating that they should receive food and drink—is precisely the meaning of 'worthy of offerings'. The remaining fourteen are merely called 'should' (ying), as listed in the text. Regarding the fifteenth, which says 'they should know as it truly is that co-born sentient beings attain virtues': indeed, a sūtra states that there are two kinds of five kinds of Buddha-sons, both born from the Buddha's mouth, who are called 'co-born sentient beings'. First, the four fruits together with pratyekabuddhas constitute five kinds of Buddha-sons; second, the four fruits together with dharmakāya bodhisattvas constitute five kinds of Buddha-sons.